T03n0154_生經

大正藏第 03 冊 No. 0154 生經

No. 154

生經卷第一

西晉三藏竺法護譯

佛說那賴經第一

聞如是：

一時佛游舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時有族姓子，棄家、捐妻子、舍諸眷屬，行作沙門。其婦端正殊好，見夫舍家作沙門，便復行嫁。族姓子聞之心即生念：「與婦相娛樂時，夫婦之禮，戲笑放逸。」心常想此，不去須臾，念婦在前，面類形貌，坐起舉動。愁憂憒惱，不復慕樂凈修梵行，便歸其家。

諸比丘聞，便往啟佛。世尊應時，遣人呼比丘來。輒即受教。比丘至，皆為佛作禮，卻坐一面。佛即為比丘，蠲色慾念，除癡愛失，為說：「塵勞之穢，樂少憂多，多壞少成，無有節限。唯有佛及諸弟子明智之人，分別是耳。愛慾罪生，不可稱限，超越色慾，休息眾想，閑居講諦。」時族姓子，尋時證明賢聖之法。

時諸比丘，得未曾有，各共議言：「且當觀此。」於是族姓子，棄家牢獄，鋃鐺杻械，想著妻子，而自繫縛，不樂梵行。於時世尊開示如來章句：「諸通慧句，有目章句，化人賢聖。」時諸比丘白世尊曰：「我等觀察是族姓子，棄捐家居，信為沙門，還念妻子形類舉動家事。」世尊為說：「愛慾之瑕、法律之德、生死之難、無為之安，使至聖證無著之界。自非如來、至真、等正覺，孰能爾乎？」

佛告諸比丘：「此比丘者，不但今世，心常在欲，迷惑情色，不能自制，志縛在欲，無能制者，獨佛勸化，除其所惑愛慾之著耳

現代漢語譯本 《生經》卷一 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，有一位出身高貴的男子，拋棄家庭、妻子和所有親屬，出家做了沙門。他的妻子容貌端莊美麗，看到丈夫出家做了沙門，就又改嫁了。這位男子聽到后，心中就想：『和妻子在一起時，夫妻之間的禮儀，嬉笑玩樂，多麼放縱啊。』他心中常常想著這些，片刻也不曾忘記，腦海中浮現妻子的容貌、身形和舉止。他憂愁煩惱，不再喜歡清凈的修行，就回到了家中。 眾比丘聽聞此事，就去稟告佛陀。世尊立即派人叫這位比丘前來。他立刻遵從教誨。比丘來到后，都向佛陀行禮，然後坐在一旁。佛陀就為比丘們開示，消除他們的雜念，去除癡愛之失，並說道：『塵世的煩惱，快樂少而憂愁多，大多是破壞而少有成就，沒有止境。只有佛陀和明智的弟子才能分辨這些。愛慾產生的罪過，不可計數，超越了情慾，停止各種妄想，安靜地思考真理。』當時，這位男子立刻就證得了賢聖的果位。 當時，眾比丘感到前所未有，都議論說：『且看看這個人。』於是，這位男子拋棄了家庭的牢籠，就像被鐐銬鎖住一樣，想著妻子，自己束縛自己，不樂於修行。這時，世尊開示瞭如來的章句：『各種通達智慧的語句，有目標的語句，教化人們成為賢聖。』眾比丘對世尊說：『我們觀察到這位男子，拋棄了家庭，相信佛法而出家做了沙門，卻還想著妻子的容貌、舉止和家事。』世尊就為他們開示：『愛慾的過失、佛法的功德、生死的艱難、無為的安樂，使人達到聖證無執著的境界。如果不是如來、至真、等正覺，誰能做到這樣呢？』 佛陀告訴眾比丘：『這位比丘，不只是今生，他的心常常沉溺於慾望，迷惑于情慾，不能自我控制，意志被慾望束縛，沒有人能制止他，只有佛陀的勸化，才能消除他所迷惑的愛慾執著。』

English version The Sutra of Birth, Volume 1 Translated by the Tripiṭaka Master Dharmarakṣa of the Western Jin Dynasty The First Chapter: The Buddha Speaks of the Narada Sutra Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove of Anathapindika in Shravasti, together with a great assembly of twelve hundred and fifty monks. At that time, there was a man of noble birth who abandoned his home, wife, and all his relatives, and went forth to become a śramaṇa. His wife was beautiful and virtuous. Seeing her husband become a śramaṇa, she remarried. Upon hearing this, the man thought, 'When I was with my wife, the rituals of husband and wife, the laughter and play, how unrestrained it was.' He constantly thought of this, not for a moment forgetting, his mind filled with the image of his wife's face, form, and actions. He was filled with sorrow and distress, no longer desiring the pure practice of the holy life, and so he returned home. The monks, upon hearing of this, went to inform the Buddha. The World Honored One immediately sent for the monk to come. He immediately obeyed the teaching. When the monk arrived, they all bowed to the Buddha and sat to one side. The Buddha then instructed the monks, dispelling their distractions, removing the errors of foolish love, and said, 'The defilements of worldly labor, joy is little and sorrow is much, mostly destruction and little accomplishment, without limit. Only the Buddha and wise disciples can discern these things. The sins born of desire are immeasurable, surpassing lust, ceasing all thoughts, dwelling in quiet contemplation of the truth.' At that time, the man immediately attained the fruit of the noble path. At that time, the monks, having never seen such a thing, all discussed, 'Let us observe this.' Thus, the man abandoned the prison of his home, as if bound by shackles and chains, thinking of his wife, binding himself, not delighting in the holy life. At this time, the World Honored One revealed the verses of the Tathagata: 'Verses of penetrating wisdom, verses with purpose, transforming people into sages.' The monks said to the World Honored One, 'We observe this man, who abandoned his home, believed in the Dharma, and became a śramaṇa, yet still thinks of his wife's appearance, actions, and household affairs.' The World Honored One then explained to them, 'The flaws of desire, the virtues of the Dharma, the difficulties of birth and death, the peace of non-action, lead to the realm of holy attainment without attachment. If not for the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, who could do this?' The Buddha told the monks, 'This monk, not only in this life, his mind is always immersed in desire, confused by lust, unable to control himself, his will bound by desire, no one can restrain him, only the Buddha's exhortation can remove the attachments of desire that confuse him.'

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。乃往過去久遠世時，有一國王，名方跡。中宮婇女，不可稱數，顏貌端正，色像難及，與他人爭——與淫蕩女離於慈哀，或與婢使或與童子而或斗諍——各各斗諍，不肯共和，適斗諍已，便出宮去。王方跡聞之恚。諸臣吏求諸婇女：『不知所趣，愁憂不樂，涕泣悲哀，念諸婦女，戲笑娛樂，夫婦之義，本現前時，諸作伎樂，思念舉動坐起之法，反益用愁，不能自解。』

「於時有一仙人興五神通，神足飛行，威神無極，名曰那賴(晉曰無樂)。見方跡王為愛慾惑不能自解，為興慈哀，欲為蠲除愛慾之患。飛在空中，而現神足，忽然來下住王殿上。時王即見，尋起迎逆，讓之在床，則便就坐。問于王曰：『大王何故意在愛慾、勞思多念、思想情色，不能自諫？』頓首實然：『宮中婇女，共爭尊卑上下之敘，不能相和，各馳捨去，是以憂戚不能自解。』於是仙人為說：『愛慾之難，離欲之德，世人求欲不知厭足，假使一人得一切欲，無厭無足。』以偈頌曰：

「『一切世間欲，　　非一人不厭， 所有有危害，　　云何自喪己？ 一切諸眾流，　　悉皆歸於海， 不以為滿足，　　所愛不厭爾。 假使得為梵，　　致尊豪難及， 所欲復超彼，　　不以為厭足。 假使閻浮提，　　樹木諸草葉， 燒之不以厭，　　欲不足如是。 設八輩男子，　　端正顏貌姝， 一切加以欲，　　威力端正好。 設為言增惡，　　毀欲于丈夫， 不以輕為輕，　　未厭為用厭

現代漢語譯本：很久很久以前，有一個國王，名叫方跡。他的後宮妃嬪數量眾多，難以計數，個個容貌端莊，姿色絕佳，但她們之間卻互相爭鬥——有的與侍女爭寵，有的與童僕爭執，彼此爭吵不休，不肯和睦相處。一旦爭吵過後，她們便會離開王宮。方跡王得知此事後非常惱怒。大臣們四處尋找這些妃嬪，發現她們『不知去向，憂愁不樂，哭泣悲傷，思念著昔日與姐妹們嬉笑玩樂、夫妻恩愛的時光，以及一起奏樂歌舞、舉手投足的場景，反而更加愁苦，無法自我排解』。 當時有一位仙人，修成了五神通，能神足飛行，威德無邊，名叫那賴（晉代譯為無樂）。他看到方跡王被愛慾所困，無法自拔，便心生慈悲，想要解除他的愛慾之苦。於是，他飛到空中，顯現神足，忽然降落在王宮之上。國王立刻看見了他，起身迎接，請他坐到床上，仙人便坐了下來。他問國王：『大王為何如此執著于愛慾，勞心費神，思慮過多，不能自我勸誡呢？』國王叩頭承認：『宮中的妃嬪們，爲了爭奪尊卑地位，不能和睦相處，紛紛離宮而去，因此我憂愁不已，無法自我排解。』於是，仙人便為他講述了愛慾的危害和離欲的功德，說：『世人追求慾望，永不知足，即使一個人得到了一切慾望，也永遠不會滿足。』他用偈語說道： 『世間一切慾望，沒有一個人不貪求，所有慾望都伴隨著危害，為何要自取滅亡呢？一切河流都歸於大海，大海卻不會因此而滿足，你所貪愛的慾望也是如此，永遠不會滿足。即使你成爲了梵天，擁有至高無上的地位，你的慾望也會超越它，永遠不會滿足。即使把整個閻浮提的樹木草葉都燒盡，也無法滿足慾望，慾望的貪求就是如此。假設有八種男子，個個容貌端正俊美，把一切慾望都加在他們身上，他們的威力也會變得強大而美好。如果說這些話是爲了增加惡行，是爲了毀壞丈夫的慾望，也不應該輕視這些話，因為慾望永遠不會滿足。』

English version: Long, long ago, there was a king named Fangji. His palace was filled with countless concubines, each with a beautiful and dignified appearance. However, they were constantly fighting among themselves—some vying for favor with the maids, others quarreling with the servants, each bickering and unwilling to live in harmony. Once they had quarreled, they would leave the palace. King Fangji was furious upon learning of this. His ministers searched for the concubines and found them 『lost and unhappy, weeping and grieving, longing for the days of laughter and play with their sisters, the love and affection of their husbands, and the music and dance they once shared. These memories only added to their sorrow, and they could not find solace.』 At that time, there was an immortal who had attained the five supernatural powers, able to fly through the air with divine speed and boundless power. His name was Narai (translated as 'No Joy' in the Jin Dynasty). Seeing that King Fangji was trapped by desire and unable to free himself, he felt compassion and wished to relieve him of his suffering. He flew into the air, displayed his divine powers, and suddenly descended upon the king's palace. The king immediately saw him, rose to greet him, and invited him to sit on the bed. The immortal sat down and asked the king, 『Why are you so attached to desire, so troubled and preoccupied, unable to advise yourself?』 The king bowed his head and admitted, 『The concubines in my palace, vying for status and position, cannot live in harmony and have all left the palace. This is why I am so worried and cannot find peace.』 Then, the immortal spoke to him about the dangers of desire and the merits of detachment, saying, 『People seek desires and are never satisfied. Even if one person were to obtain all desires, they would never be content.』 He then recited a verse: 『All worldly desires, no one is not greedy for them. All desires are accompanied by harm, why bring about your own destruction? All rivers flow into the sea, yet the sea is never satisfied. The desires you crave are the same, they will never be fulfilled. Even if you become Brahma, possessing the highest and most unattainable status, your desires will surpass it, and you will never be content. Even if you were to burn all the trees and grass of Jambudvipa, it would not satisfy desire. The craving for desire is like this. Suppose there are eight kinds of men, each with a handsome and beautiful appearance, and all desires are added to them, their power will become strong and beautiful. If these words are said to increase evil, to destroy the desires of a husband, one should not take these words lightly, for desire will never be satisfied.』

。 大王當知此，　　設習愛慾事， 恩愛轉增長，　　譬如飲鹹水。 於時彼仙人，　　為王方跡講， 為說辛苦偈，　　令意得開解。』

「於時仙人，為方跡王，以是法教而開化。時王即開解，無所慕樂，出家為道，修四梵行，斷除愛慾，具足眾行；壽終之後，生於梵天。」佛告諸比丘：「欲知爾時方跡王者，則此比丘是，那賴仙人者，則我身是。爾時相遭，今亦相遇。」

佛說如是，莫不歡喜。

佛說分衛比丘經第二

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。有一比丘，普行分衛，一一次第，入淫蕩家舍。於時淫女，見比丘入至其家舍，歡喜踴躍即從座起，尋而奉迎，稽首足下，請入就座。又問：「比丘！仁從何來？」比丘答曰：「吾主分衛，故來乞丐。」於時女人，即為施設餚饌眾味，盛之滿缽，而奉上之。比丘即受，自退而去。彼時比丘，得是美食甘美豐足，心中歡喜，不能自勝，數數往詣淫蕩女舍。時女心念：「計此比丘守法難及。」頻為興設甘脆肥美之食，而授與之。往返不息，學問未明，所作不辦，未伏諸根。見淫蕩女顏色妙好，淫意為動，志在放逸。著淫蕩女，口出軟柔恩情之辭，懷親附心，與語周旋彼家日日不懈。

分衛比丘睹其好色，聽聞音聲，淫意為亂，迷惑憒錯，不能自覺。而佛經曰：「目見好色，淫意為動。」又世尊曰：「雖睹女人——長者如母；中者如姊；少者如妹、如子、如女。當內觀身念皆惡露無可愛者，外如畫瓶，中滿不凈

現代漢語譯本：大王應當知道這個道理，如果沉溺於愛慾之事，恩愛就會不斷增長，就像喝鹹水一樣，越喝越渴。當時那位仙人，爲了方跡王講述這個道理，為他說了這首勸誡的偈語，使他的心意得以開解。' 當時仙人，爲了方跡王，用這個佛法教導開化了他。當時國王就開悟了，不再貪戀世俗的享樂，出家修行，修習四梵行，斷除愛慾，圓滿了各種修行；壽命終結之後，就轉生到了梵天。佛告訴眾比丘：『想知道當時的方跡王是誰嗎？他就是現在的這位比丘。而那賴仙人，就是我的前身。當時我們相遇，現在也再次相遇了。』 佛說完這些話，大家都非常歡喜。 我聽佛這樣說： 一時，佛在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。有一位比丘，普遍地進行分衛乞食，依次進入各家各戶。當時，一位，看見比丘來到她家，歡喜雀躍，立刻從座位上站起來，上前迎接，向比丘的腳下頂禮，請他入座。又問：『比丘！您從哪裡來？』比丘回答說：『我爲了分衛乞食，所以來這裡乞討。』當時，那位女人，就為比丘準備了各種美味佳餚，盛滿缽盂，奉獻給他。比丘接受了，就離開了。當時，這位比丘，得到了這些美味佳餚，心中非常歡喜，不能自已，多次前往那位的家。那位女人心想：『這位比丘持戒修行，很難得。』就多次為他準備美味佳餚，送給他。比丘往返不斷，學問沒有精進，該做的事情沒有完成，沒有降伏自己的諸根。他看到女容貌美好，淫慾之心被挑動，心思放蕩。他迷戀上女，口中說出溫柔纏綿的話語，懷著親近依附的心，每天都和她交往。 分衛比丘看到她的美貌，聽到她的聲音，淫慾之心擾亂了他的心智，迷惑昏亂，不能自覺。而佛經上說：『眼睛看到美好的顏色，淫慾之心就會被挑動。』世尊又說：『即使看到女人——年長的要像母親一樣看待；中年的要像姐妹一樣看待；年少的要像妹妹、像女兒一樣看待。應當內觀自己的身體，想到都是污穢不凈的，沒有什麼值得愛戀的，外表像個彩繪的瓶子，裡面裝滿了不乾淨的東西。』

English version: 'Great King, you should know this, if you indulge in the affairs of love and desire, affection will only grow stronger, like drinking salty water, the more you drink, the thirstier you become. At that time, the sage, for King Fangji, spoke this principle, and recited this verse of admonition, so that his mind could be enlightened.' At that time, the sage, for King Fangji, used this Dharma teaching to enlighten him. At that time, the king was enlightened, no longer greedy for worldly pleasures, left home to practice, cultivated the four Brahma Viharas, cut off desires, and completed all kinds of practices; after his life ended, he was reborn in the Brahma heaven. The Buddha told the monks: 'Do you want to know who King Fangji was at that time? He is this monk now. And the sage Narai, that was my previous life. We met at that time, and we meet again now.' After the Buddha finished speaking, everyone was very happy. The Second Sutra of the Alms-Seeking Monk At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, with a gathering of 1,250 great monks. There was a monk who was universally practicing alms-seeking, entering each house in turn. At that time, a ** saw the monk come to her house, was overjoyed, immediately stood up from her seat, went forward to greet him, bowed at his feet, and invited him to sit down. She also asked: 'Monk! Where do you come from?' The monk replied: 'I am here to beg for alms.' At that time, the woman prepared various delicious dishes for the monk, filled a bowl, and offered it to him. The monk accepted it and left. At that time, this monk, having received these delicious dishes, was very happy in his heart, unable to control himself, and went to the 's house many times. The woman thought: 'This monk is very rare in upholding the precepts and practicing.' She repeatedly prepared delicious food for him and gave it to him. The monk went back and forth constantly, his learning did not progress, the things he should have done were not completed, and he did not subdue his senses. He saw the 's beautiful appearance, his lustful heart was stirred, and his mind was unrestrained. He became infatuated with the **, spoke gentle and affectionate words, with a heart of closeness and attachment, and interacted with her every day. The alms-seeking monk, seeing her beauty and hearing her voice, his lustful heart was disturbed, confused and disoriented, unable to be aware of himself. And the Buddhist scriptures say: 'When the eyes see beautiful colors, the lustful heart will be stirred.' The World Honored One also said: 'Even when seeing a woman—the elderly should be regarded as a mother; the middle-aged should be regarded as a sister; the young should be regarded as a younger sister, a daughter. One should internally contemplate one's own body, thinking that it is all filthy and impure, there is nothing to love, the outside is like a painted bottle, and the inside is full of unclean things.'

。觀此四大：地、水、火、風，因緣合成，本無所有。」時彼比丘，不曉空觀，但作色視，淫意則亂，為淫女人，而說頌曰：

「淑女年幼童清凈，　　顏貌端正殊妙好， 一一觀容無等倫，　　吾意志愿共和同。」

時淫蕩女，見此比丘所說如是。「吾本不知兇惡貪淫，反以清凈奉戒意待，謂之仁賢，喜犯罪釁。隨其來言，當折答之。」即時以偈而報頌曰：

「當持飲食來，　　香華好衣服， 若干種供養，　　爾乃與仁俱。」

於是比丘，以偈答女頌曰：

「吾無有財業，　　觀我行舉動， 以乞丐而立，　　所得者相與。」

於是淫女，以偈頌曰：

「假使卿身無財業，　　何為立志求難致？ 如卿所作無羞慚，　　馳走促出離我家。」

時逐出比丘，追至祇樹門。諸比丘即來詣佛，啟白世尊，具說本末。佛言：「此比丘，宿命曾作水鱉，淫女曾作獼猴，故亦相好。志不得果，還自侵欺，不入正教，增益惱患。於今如是，志願淫女，愿不從心，逆見折辱，慚愧而去。」

佛言：「乃往過去無數世時，大江水中，鱉所居游，其江水邊，樹木熾盛，彼叢樹間，有一獼猴，止頓彼樹。於時彼鱉，從江水出，遙見樹木，有此獼猴，而與談語，稍稍前行，欲親近之，數數往返。相見有日，日日如是，睹之不懈，則起淫意，心為迷惑，污染穢濁，不能自覺

現代漢語譯本：觀察這四大：地、水、火、風，是因緣和合而成，其本質本無所有。』當時那位比丘，不明白空觀的道理，只是從色相的角度去看待，淫慾之心就擾亂了他的心智，於是對那位女子，作詩說道：『這位女子年輕純潔，容貌端莊美好，每一處容顏都無可比擬，我的心願是與你同心同德。』 當時那位女子，聽到這位比丘這樣說，心想：『我本來不知道兇惡的貪慾，反而以清凈持戒的心意對待他，把他當作仁義賢良之人，沒想到他竟然想犯罪作惡。我應該根據他所說的話，反駁他。』於是立刻用詩歌迴應道：『當你拿著食物來，還有香花和美好的衣服，以及各種各樣的供養，那時我才願意與你在一起。』 於是比丘，用詩歌回答女子說：『我沒有財產，你看我的行為舉止，我靠乞討為生，所得的東西可以和你分享。』 於是女子，用詩歌說道：『即使你身無財產，為何還要立下難以實現的志向？像你這樣不知羞恥，快點離開我家。』 當時女子把比丘趕了出去，一直追到祇樹的門口。眾比丘就來到佛陀那裡，稟告世尊，詳細地說了事情的來龍去脈。佛陀說：『這位比丘，前世曾經是一隻水鱉，那位女子曾經是一隻獼猴，所以他們之間也互相愛慕。但因為心志不正，沒有得到好的結果，反而自取其辱，不能進入正道，反而增加了煩惱。如今也是這樣，心願不能實現，反而遭到羞辱，慚愧地離開了。』 佛陀說：『在過去無數世的時候，大江水中，有一隻鱉在那裡遊動，江水邊上，樹木茂盛，在那些樹叢中，有一隻獼猴，停留在樹上。當時那隻鱉，從江水中出來，遠遠地看見樹上的獼猴，就和它說話，慢慢地向前走，想要親近它，多次往返。相見的日子久了，每天都這樣，看它不厭，就產生了淫慾之心，心被迷惑，被污染，不能自覺。』

English version: 'Observing these four elements: earth, water, fire, and wind, they are formed by causes and conditions, and their essence is originally without substance.' At that time, the monk did not understand the principle of emptiness, but only viewed things from the perspective of form. His lustful thoughts disturbed his mind, so he spoke a verse to the woman: 'This young woman is pure and innocent, her appearance is dignified and beautiful, every aspect of her face is unparalleled, my wish is to be of one heart and one mind with you.' At that time, the woman, hearing the monk say this, thought: 'I originally did not know about wicked greed, but instead treated him with a pure and disciplined mind, regarding him as benevolent and virtuous. I did not expect that he would want to commit a crime. I should refute him based on what he said.' So she immediately responded with a verse: 'When you bring food, as well as fragrant flowers and beautiful clothes, and all kinds of offerings, then I will be willing to be with you.' Then the monk, in a verse, replied to the woman: 'I have no property, look at my behavior, I live by begging, and what I get I can share with you.' Then the woman, in a verse, said: 'Even if you have no property, why do you still set such an unattainable goal? You are so shameless, quickly leave my house.' At that time, the woman drove the monk out, chasing him all the way to the gate of the Jetavana. The monks then went to the Buddha, reported to the World Honored One, and explained the whole story in detail. The Buddha said: 'This monk, in his past life, was once a turtle, and that woman was once a monkey, so they also had mutual affection. But because their minds were not right, they did not get a good result, but instead brought shame upon themselves, unable to enter the right path, and instead increased their troubles. It is the same now, their wishes cannot be fulfilled, but instead they are humiliated, and they leave in shame.' The Buddha said: 'In countless past lives, in a great river, there was a turtle swimming there. By the river, the trees were lush, and in those bushes, there was a monkey, staying on the tree. At that time, the turtle came out of the river, and from afar saw the monkey on the tree, and spoke to it, slowly moving forward, wanting to get close to it, going back and forth many times. The days of seeing each other were long, and it was like this every day, watching it without getting tired, and then lustful thoughts arose, the mind was confused, polluted, and unable to realize it.'

。則時以偈而嘆，頌曰：

「『顏貌赤黃眼而青，　　游叢樹間戲枝格， 吾今欲問毛滑澤，　　欲何志求何所存？』

「獼猴以偈答曰：

「『吾今具知鱉本末，　　為國王子有聰明， 今卿何故而問我？　　我聞此言懷狐疑。』

「於是鱉復以偈答曰：

「『吾心常存志在卿，　　心懷恩愛思想念， 以是之故而相問，　　當以何法而得會？』

「獼猴以偈報，頌曰：

「『鱉當知之我處樹，　　不應與君共合會， 假使欲得與我俱，　　在叢樹間相供養。』

「『吾所服食以肉活，　　柔軟甘美勝果蓏， 不當貪求不可獲，　　當爲汝致眾㮈果。』

「爾時獼猴以偈報曰：

「『假使卿身不處樹，　　何為求我不可致， 如今觀我無羞慚，　　且自馳走不忍見。』」

佛告諸比丘：「爾時獼猴，今淫蕩女人是，鱉者，分衛比丘是。彼時放逸，而慕求之，不得如願，今亦如是。」

佛說和難經第三

一時佛游舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時和難釋子多求眷屬，不睹其人，不察行跡，有欲出家，便除鬚髮，而為沙門。受成就戒，不問本末，何所從來？父、母姓字，善、惡、好、丑？識與不識？趣欲得人，而下鬚髮，授具足戒。諸比丘呵：「不當為此！趣有來人，輒為沙門，欲得眷屬，不顧後患。當問本末，何所從來？舉動安諦，為見侵欺，後悔無及

於是，當時（仙人）用偈語感嘆，歌頌道： 『你的容貌赤黃，眼睛卻是青色，在樹叢間嬉戲，攀援樹枝，我今天想問你，毛髮如此光滑潤澤，你想要追求什麼，又想存留什麼？』 獼猴用偈語回答說： 『我完全知道鱉的來龍去脈，（知道你）是國家的王子，有聰明才智，現在你為何要問我？我聽到這些話，心中感到疑惑。』 於是，鱉又用偈語回答說： 『我的心中常常想著你，心中懷著愛慕和思念，因此才來問你，要用什麼方法才能相會呢？』 獼猴用偈語回答，歌頌道： 『鱉啊，你應該知道我住在樹上，不應該和你在一起相會，假如你想要和我在一起，就在樹叢間供養我吧。』 『我所吃的東西是肉，柔軟甘美勝過水果，不應該貪求那些不可得到的東西，我應當為你帶來各種㮈果。』 當時，獼猴用偈語回答說： 『假如你不在樹上，又怎麼會來求我，以至於不能得到呢？現在看你如此不知羞恥，還是自己走開吧，我實在不忍心看你。』 佛告訴眾比丘：『當時的獼猴，就是現在的女人，鱉，就是分衛比丘。他們當時放縱情慾，追求所愛，卻不能如願，現在也是這樣。』 一時，佛在舍衛國祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，和難釋子（佛的弟子）急於求得眷屬，不觀察來人，不考察其行為，有人想要出家，就剃除鬚髮，讓他成為沙門。接受具足戒，也不問他的來歷，從哪裡來？父母的姓名，是善是惡，是好是醜？認識還是不認識？只是想得到人，就剃除鬚髮，授予具足戒。眾比丘呵斥說：『不應該這樣做！隨便來個人，就讓他成為沙門，只想著得到眷屬，不顧及以後的禍患。應當問清楚他的來歷，從哪裡來？舉止是否安穩，是否曾受欺騙，否則後悔就來不及了。』

Then, at that time, (the immortal) sighed with a verse, and praised: 'Your face is reddish-yellow, but your eyes are blue, you play among the trees, climbing branches, I want to ask you today, your fur is so smooth and glossy, what do you seek, and what do you want to keep?' The monkey replied with a verse: 'I know the whole story of the turtle, (I know you) are a prince of the country, with intelligence and wisdom, why do you ask me now? I feel doubtful when I hear these words.' Then, the turtle replied again with a verse: 'My heart always thinks of you, cherishing love and longing, that's why I ask you, what method can we use to meet?' The monkey replied with a verse, and praised: 'Turtle, you should know that I live in the trees, I should not meet with you, if you want to be with me, then offer me food among the trees.' 'What I eat is meat, which is soft, sweet, and better than fruit, I should not covet what cannot be obtained, I should bring you various jujube fruits.' At that time, the monkey replied with a verse: 'If you were not on the tree, how could you seek me, so that you cannot get me? Now I see you are so shameless, you should go away, I really can't bear to look at you.' The Buddha told the monks: 'The monkey at that time was the woman now, and the turtle was the alms-seeking monk. They indulged in lust at that time, pursuing what they loved, but could not get what they wanted, and it is the same now.' The Buddha Speaks the Third Chapter of the Sutra of Reconciliation At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Sravasti, with a gathering of 1,250 great monks. At that time, the Shakyans of Nanda (Buddha's disciples) were eager to gain followers, without observing the people who came, without examining their behavior, if someone wanted to leave home, they would shave their hair and beard, and make them a monk. They would give them the full precepts, without asking about their background, where they came from? The names of their parents, whether they were good or bad, handsome or ugly? Whether they knew them or not? They just wanted to get people, so they would shave their hair and beard, and give them the full precepts. The monks scolded: 'You should not do this! Anyone who comes, you make them a monk, only thinking about getting followers, without considering the future troubles. You should ask clearly about their background, where they came from? Whether their behavior is stable, whether they have been deceived, otherwise it will be too late to regret.'

。」和難比丘，都不受諫，值得見人，輒下鬚髮。

爾時之世，有兇惡人博掩之子，遙聞和難釋家之子，有無央數衣被缽器，好求眷屬，趣得來學。不問本末所從來處，便下鬚髮。其身饑凍，無以自活，欲往誑詐，心豫設計。詣和難所，恭敬肅肅，稽首為禮，威儀法則，坐起安詳，無有卒暴。和難釋子，告其人曰：「沙門安隱，無憂無患，親近愛慾，則非吉祥，懈怠無行。人不知者，為欲所壞，而習愛慾，致無央數憒惱之害。貪著愛慾不能得度。」其人答曰：「我身不能棄捐愛慾而為沙門。」和難又問：「子何以故，不為沙門？沙門者，多獲眾利，子便降意，出為沙門，所學德行，吾悉供給。」其人答曰：「唯諾從命，除諸憂患，假使安隱，便為沙門。」則除鬚髮，受成就戒。

雖作沙門，受教易使，故自示現，恭順無失，精進勤修，未曾懈怠，忍辱順教，時和難見可信可保。不觀內態，不復狐疑，信之如一，以諸衣被及缽、震越諸供養具，皆用托之。出外遊行，意中安隱。不謂作態，悉斂衣缽諸供養具，馳走藏竄，獨在一處，與博掩子，俱共飲食。時和難聞彼新弟子所在，即時速還，觀其室中，多所竊取，周匝普問：「今為所湊，權時不現，但遙聞之，彼博掩子，落度兇暴，佯作沙門，欲欺詐卿，竊取財物。」眾人答曰：「卿性倉卒，不問本末，便下鬚髮，今所取物，在於獨處，博掩子俱，而共食飲。以知在彼，恐不禁制，默聲內惱。」

諸比丘聞，具足白佛

現代漢語譯本：和難比丘，都不接受勸諫，只要見到人，就給他們剃度。 當時，有個兇惡的人，是博掩的兒子，他遠遠聽說和難釋迦的弟子們有很多衣服、缽盂等器物，喜歡招攬眷屬，就想去那裡學習。他不問來歷，就剃度了。他自己又饑又冷，無法生活，就想去騙取財物，心中預先設計好了。他去到和難那裡，恭敬地行禮，舉止安詳，沒有絲毫的粗暴。和難釋迦的弟子對他說：『出家修行安穩，沒有憂愁和禍患，親近愛慾是不吉祥的，會懈怠修行。不明白的人，會被慾望所毀壞，而習染愛慾，導致無數的煩惱和禍害。貪戀愛慾是無法解脫的。』那人回答說：『我不能拋棄愛慾而出家。』和難又問：『你為什麼不出家呢？出家修行可以獲得很多利益，你如果願意出家，我將供給你所學的一切德行。』那人回答說：『我願意聽從您的吩咐，消除一切憂患，如果能安穩，我就出家。』於是就剃度了，受了具足戒。 雖然他做了沙門，但很容易被指使，所以他表現得恭順，沒有過失，精進勤修，從不懈怠，忍辱順從教誨，這時和難覺得他可以信任和依靠。和難不觀察他的內心，不再懷疑，完全信任他，把所有的衣服、缽盂、震越等供養物品都交給他保管。和難外出時，心中很安穩。沒想到他是在偽裝，他把所有的衣服、缽盂等供養物品都收起來，逃跑藏匿，獨自一人，和博掩的兒子一起吃喝。這時，和難聽說他新收的弟子在哪裡，就立刻趕回去，看到他的房間里，很多東西都被偷走了，他四處詢問：『現在他去了哪裡？暫時不見蹤影，只是聽說，那個博掩的兒子，落髮剃度，兇暴狡詐，假裝出家，想要欺騙你，偷取財物。』眾人回答說：『你性情急躁，不問來歷，就給他剃度，現在他偷的東西，在獨處的地方，和博掩的兒子一起吃喝。我們知道他在那裡，恐怕難以控制，所以默不作聲，心中煩惱。』 眾比丘聽說了這件事，就詳細地稟告了佛陀。

English version: The Bhikkhu Nanda, not accepting any advice, would shave the heads of anyone he saw. At that time, there was a wicked man, the son of Bo Yan, who heard from afar that the disciples of Nanda Shakya had countless robes, bowls, and other items, and that they liked to gather followers, so he wanted to go there to learn. Without asking about his background, he had his head shaved. He was hungry and cold, unable to support himself, so he planned to deceive them for wealth, having already devised a scheme in his mind. He went to Nanda, respectfully bowed, and his demeanor was calm, without any rudeness. Nanda Shakya's disciple said to him, 'The life of a monk is peaceful, without worry or trouble. Being close to desire is not auspicious, and it leads to laziness in practice. Those who do not understand are destroyed by desire, and by indulging in desire, they bring about countless troubles and harms. Being attached to desire makes it impossible to be liberated.' The man replied, 'I cannot abandon desire to become a monk.' Nanda then asked, 'Why won't you become a monk? The life of a monk brings many benefits. If you are willing to become a monk, I will provide you with all the teachings you need.' The man replied, 'I am willing to follow your instructions, eliminate all worries, and if I can be at peace, I will become a monk.' So he had his head shaved and received the full precepts. Although he became a monk, he was easily manipulated, so he appeared to be obedient, without fault, diligently practicing, never slacking, enduring and following the teachings. At this time, Nanda felt that he could be trusted and relied upon. Nanda did not observe his inner state, no longer doubted him, and completely trusted him, entrusting all the robes, bowls, and other offerings to him for safekeeping. When Nanda went out, he felt at peace. He did not expect that he was pretending. He collected all the robes, bowls, and other offerings, and ran away to hide, alone, eating and drinking with the son of Bo Yan. At this time, Nanda heard where his new disciple was, and immediately rushed back. He saw that many things had been stolen from his room. He asked around, 'Where has he gone now? He has temporarily disappeared, but I heard that the son of Bo Yan, who had his head shaved, is wicked and deceitful, pretending to be a monk, wanting to deceive you and steal your belongings.' The people replied, 'You are impatient, not asking about his background, and you shaved his head. Now the things he stole are in a secluded place, eating and drinking with the son of Bo Yan. We know he is there, and we are afraid that we cannot control him, so we remain silent, with worry in our hearts.' The Bhikkhus heard about this and reported it in detail to the Buddha.

。於是大聖告諸比丘：「此博掩子，落度之人，不但今世，以畏形貌閑居之像，有所竊欺，前世亦然。和難比丘不刈續信之，乃往過去久遠世時，時王舍城，有一賢人，入淫蕩家，與淫女俱，飲食歌戲，而相娛樂。所有財業，不久殫盡，其財物被淫女人悉奪取之，不復聽入其家。淫女逐之，數數發遣，都不肯去。時淫女人，驅出其家，去更求財，爾乃來還。求財不得，用求財故，到郁單國。雖到彼國，無所識知。時郁單國，有大尊者，多財饒寶，勢富無量。佯現仁賢，往詣尊者：『吾為賈客，眾人之導，從某國來，多致財寶，道遇惡賊，悉見劫奪，皆失財業，貧窮委厄，無以自活。才得濟命，盡力奔走，今歸尊者，給侍左右。』於時尊者，見之如此，威儀法則，行步進止，有威神德，此則佳人。吾為設計，令興復故，其人黠慧，聰明辯才，舉動應機，志不懈怠，意性易寤，極可尊者而以自樂。護慎其心，未曾放逸，所作成辦，無事不成，身行清凈，口言柔軟，無有粗獷。工談美辭，眾人見者，莫不歡喜。尊者眷屬，家中大小，悉共敬愛，皆共讚譽。尊者見然，踴躍慰勞，咸以為慶，見其行跡，無有漏失，即時付信。於時尊者觀其人德，內外表里，不睹瑕短，普勸助之：『其人所作，有所成立，第一恭敬未曾輕慢，最見篤信，如弟如兄，等無差特。戒定安諦，無有欺誑。』稍稍付信以大財業，即時竊取，出之在外。車載財寶諸好物，還至王舍城，與妖淫蕩女，飲食相樂。彼于異時，其人不現，普遍行索，不知所湊，觀察藏中，大亡財寶，不可稱計。見無財寶，遍行求索，不知所湊

於是大聖告訴眾比丘：『這個博掩子，墮落之人，不僅今世，因為害怕外貌閑居的樣子，有所偷竊欺騙，前世也是這樣。和難比丘不相信，就說過去很久遠的時候，當時王舍城，有一個賢人，進入家，與一起，吃喝唱歌玩樂，互相娛樂。所有的財產，不久就耗盡了，他的財物被人全部奪走，不再允許他進入家門。驅趕他，多次打發他走，他都不肯離開。當時人，把他趕出家門，讓他去重新求財，然後才能回來。求財沒有得到，因為求財的緣故，到了郁單國。雖然到了那個國家，卻不認識任何人。當時郁單國，有一位大尊者，有很多財富和珍寶，勢力非常強大。他假裝仁慈賢良，去拜訪尊者：『我是一個商人，是眾人的嚮導，從某個國家來，帶了很多財寶，路上遇到強盜，全部被搶走了，所有的財產都失去了，貧窮困苦，沒有辦法生活。才勉強保住性命，盡力奔波，現在來投靠尊者，在您身邊侍奉。』當時尊者，看到他這樣，威儀法則，行走舉止，都有威嚴神德，覺得這個人很好。我為他設計，讓他重新興盛，這個人聰明機敏，能言善辯，舉動靈活，意志不懈怠，心性容易醒悟，非常讓尊者喜歡，並以此為樂。他謹慎守護自己的心，從不放縱，所做的事情，沒有不成功的，行為清凈，說話柔和，沒有粗魯的地方。他擅長說好聽的話，眾人見到他，沒有不喜歡的。尊者的家人，家中大小，都一起尊敬愛戴他，都一起讚美他。尊者看到這樣，高興地安慰他，都認為這是值得慶賀的事情，看到他的行為，沒有一點過失，就立刻信任他。當時尊者觀察這個人的品德，內外表里，看不到一點缺點，就普遍勸說大家幫助他：『這個人所做的事情，一定能夠成功，要非常恭敬，不要輕慢他，他最值得信任，像對待弟弟和哥哥一樣，沒有差別。他戒律堅定，安穩踏實，沒有欺騙。』漸漸地信任他，把大量的財產交給他，他立刻偷走，帶到外面。用車載著財寶和各種好東西，回到王舍城，與妖艷的女子，吃喝玩樂。後來，這個人不見了，到處尋找，不知道去了哪裡，檢視倉庫，發現大量的財寶丟失，無法計算。看到沒有財寶，到處尋找，不知道去了哪裡。』

Then the Great Sage told the monks, 'This hypocritical person, a fallen one, not only in this life, because of fear of appearing idle, steals and deceives, but also did so in his past life. The monk Nanda did not believe it, so he spoke of a time long ago, when in the city of Rajagriha, there was a virtuous man who entered the house of a , and together with the , they ate, sang, and played, entertaining each other. All his wealth was soon exhausted, and his possessions were all taken by the ** people, and he was no longer allowed to enter their house. The ** drove him away, repeatedly sending him away, but he refused to leave. At that time, the ** people drove him out of their house, telling him to go and seek wealth again, and then he could return. He did not obtain wealth, and because of seeking wealth, he went to Uttarakuru. Although he arrived in that country, he did not know anyone. At that time, in Uttarakuru, there was a great venerable one, who had much wealth and treasure, and his power was immeasurable. He pretended to be kind and virtuous, and went to visit the venerable one, saying, 'I am a merchant, a guide for many people, coming from a certain country, bringing much wealth and treasure. On the road, I encountered robbers, and everything was stolen. All my possessions were lost, and I am now poor and destitute, with no way to live. I barely managed to save my life, and I have been running around. Now I come to rely on the venerable one, to serve by your side.' At that time, the venerable one, seeing him like this, with his dignified manner, his way of walking and acting, all having a majestic and divine virtue, thought that this person was good. I will devise a plan for him, to make him prosperous again. This person is clever and quick-witted, eloquent, agile in his actions, his will is not slack, his mind is easily awakened, and he is very pleasing to the venerable one, who takes pleasure in him. He carefully guards his heart, never indulging himself. Whatever he does, he does not fail. His behavior is pure, his speech is gentle, and there is no rudeness in him. He is good at speaking beautiful words, and everyone who sees him likes him. The venerable one's family, both young and old, all respect and love him, and all praise him. The venerable one, seeing this, was happy and comforted him, and they all thought it was a cause for celebration. Seeing his behavior, without any fault, he immediately trusted him. At that time, the venerable one observed this person's virtue, both inside and out, and could not see any flaws. He universally encouraged everyone to help him, saying, 'Whatever this person does, he will surely succeed. You must be very respectful and not look down on him. He is most trustworthy, like a brother, with no difference. He is firm in his precepts, stable and steadfast, and there is no deception in him.' Gradually, he trusted him and entrusted him with a large amount of wealth. He immediately stole it and took it outside. He loaded the treasure and all kinds of good things onto carts, and returned to Rajagriha, where he ate, drank, and played with the seductive ** women. Later, this person disappeared, and they searched everywhere, not knowing where he had gone. They checked the storeroom and found that a large amount of treasure was missing, beyond calculation. Seeing that there was no treasure, they searched everywhere, not knowing where he had gone.'

。乃從人聞：『此人還至王舍城，與淫女俱飲食。』此博掩子，非是長者，非仁賢人。尊者心念，以走遠近，不可復得，甚自瞋恨。嘆吒說偈：

「『非是賢君子，　　外貌以好華， 不可色信人，　　及柔軟美辭。 觀察舉動行，　　外現如佳善， 明者當遠慮，　　共止當察試。 乃知志性惡，　　博掩子揚聲， 吾時不棄捨，　　譬如雜毒食。 云何無反覆，　　亦復薄恩情？ 智者不與俱，　　雖救令當舍。 我時適見之，　　信故見欺侵， 非賢現賢貌，　　竊財而亡走。』」

佛告諸比丘：「爾時尊者，今和難比丘身是。落度欺者，今博掩子作沙門欺和難者是。前世相侵，今世亦然。」

佛說邪業自活經第四

一時佛游舍衛祇樹給孤獨園，與大眾比丘千二百五十人俱。時和難釋子，為人說經、論生活業，但講飲食衣被之具。為人說經、講福德事報應之果，未曾講論道誼之慧，大獲衣、被、飲食諸饌。攝取此已，立離賢聖，有若干事，說俗經典世間飲食，興起種種非宜之說，不演度世無極之慧。諸比丘見所行分衛，在於人家，但說俗事衣食之供，即時訶諫，轉相告令。眾學聞之，即共追隨呵諫所為：「云何賢者，世尊大聖，已以聖通身最正覺，講世妙法，難及難了。玄普道教，無念無想，其心離名，安隱無患，明者所達。從無央數億百千劫，本從諸佛，聽聞奉持，皆安隱度。諸比丘聞，以家之信，離家為道，而返更說世俗經典

現代漢語譯本：於是有人聽到說：『這個人又回到王舍城，和**一起吃喝。』這個博掩子，不是長者，也不是仁慈賢德的人。尊者心中想到，因為走得太遠，已經無法再追回，非常生氣。嘆息著說了偈語： 『不是賢明的君子，外表裝飾得像花一樣好看，不能因為外貌就相信人，也不能相信那些柔軟動聽的言辭。要觀察他的舉動行為，外表看起來美好善良，聰明的人應當深思熟慮，在一起生活時應當仔細考察。才知道他的心性惡劣，博掩子到處宣揚，我當時沒有拋棄他，就像吃了摻雜毒藥的食物一樣。為什麼沒有一點悔改，也如此薄情寡義？有智慧的人不應該和他在一起，即使救了他也要捨棄。我當時只是初次見到他，因為信任而被他欺騙侵犯，不是賢人卻裝作賢人的樣子，偷了我的財物就逃走了。』 佛告訴眾比丘：『那時的尊者，就是現在的和難比丘。那個欺騙逃跑的人，就是現在博掩子出家做沙門欺騙和難的人。前世互相侵犯，今世也是這樣。』 我聽聞是這樣： 一時，佛在舍衛城的祇樹給孤獨園，與一千二百五十位比丘在一起。當時，和難釋子，為人講說經文、論述生活職業，只講飲食衣服等生活用品。為人講說經文，講福德善報的果報，卻不曾講論道義智慧，因此獲得大量的衣服、飲食等供養。得到這些后，就遠離賢聖之道，說一些世俗經典和世間飲食，興起各種不恰當的言論，不宣講度脫世間的無上智慧。眾比丘看到他分衛乞食時，在人家只說世俗的衣食供養，就立即呵斥勸誡，互相轉告。眾學僧聽到后，就一起追隨呵斥他的行為：『為什麼賢者，世尊大聖，已經以聖通達到最正覺，講說世間微妙的佛法，難以理解和通達。玄妙普遍的道教，無念無想，其心遠離名相，安穩無憂，是明智的人所能達到的境界。從無數億百千劫以來，本來從諸佛那裡聽聞奉持，都安穩度脫。眾比丘聽聞佛法，因為對佛法的信仰，離開家庭出家修道，卻反而又說世俗的經典』

English version: Then people heard it said: 『This person has returned to Rajagriha and is eating and drinking with **.』 This Bo Yanzi is not an elder, nor is he a kind and virtuous person. The Venerable thought in his heart that because he had gone too far, he could no longer catch up, and he was very angry. He sighed and spoke a verse: 『He is not a virtuous gentleman, his appearance is adorned like a beautiful flower, one cannot trust people based on their appearance, nor can one trust soft and pleasant words. One must observe his actions and behavior, his outward appearance may seem good and kind, wise people should think deeply, and when living together, one should carefully examine him. Only then will one know that his nature is evil, Bo Yanzi is spreading rumors everywhere, I did not abandon him at that time, it is like eating food mixed with poison. Why is there no repentance, and why is he so ungrateful? Wise people should not be with him, even if they save him, they should abandon him. I only met him for the first time at that time, and because of trust, I was deceived and violated by him, he is not a virtuous person but pretends to be virtuous, he stole my property and ran away.』 The Buddha told the monks: 『The Venerable at that time is the current monk Hanan. The person who deceived and ran away is the current Bo Yanzi who became a monk and deceived Hanan. They violated each other in their previous lives, and it is the same in this life.』 The Fourth Sutra on Living by Wrong Means At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, with 1,250 monks. At that time, Hanan Shizi, when speaking to people about scriptures and discussing livelihoods, only talked about food, clothing, and other necessities. When speaking to people about scriptures, he talked about the rewards of good fortune, but never discussed the wisdom of the path, so he received a large amount of clothing, food, and other offerings. After receiving these, he deviated from the path of the virtuous and sages, spoke about worldly scriptures and worldly food, and raised various inappropriate arguments, not expounding the supreme wisdom that liberates the world. When the monks saw him begging for alms, only talking about worldly food and clothing, they immediately rebuked and admonished him, and told each other. When the monks heard this, they followed and rebuked his behavior: 『Why, venerable one, the World Honored One, the Great Sage, has already attained the most perfect enlightenment through his holy powers, and speaks the subtle Dharma of the world, which is difficult to understand and comprehend. The profound and universal teachings of the Way, without thought or intention, the mind is free from names and forms, peaceful and without worry, is the realm that the wise can reach. From countless billions of kalpas, originally listening to and upholding the teachings of the Buddhas, they have all been safely liberated. The monks, having heard the Dharma, left their families to practice the Way because of their faith in the Dharma, but now they are speaking about worldly scriptures instead.』

。多想多求，興發諸事，世俗飲食，無益之義，離聖賢跡，乃復講論世俗之事。」

時比丘往啟世尊。佛告比丘：「是非沙門。此非具足出家之業，因法生活，但求衣食，未曾教導。」

時佛世尊，以無數事，訶之所作非道法教。告諸比丘：「和難釋子，愚騃丈夫！非但今世以衣食利世俗經典廣說法也！欲自顯名，令眾供養，前世亦爾。乃往過去無數世時，于異閑居，多有神仙，處在其中。有一仙人，愚冥無明，心閉意塞。為國王太子及諸臣吏，唯但講說飲食諸饌衣服之具，不論經道。處知時節，見乘車馬逆為說經、或為迷者而往說經、或處掛礙而為說經、或為衣食世俗諸饌為嘆說經，由是之故，致美飲食諸供養具。時異學梵志見之如此，為國王子及諸大臣講說經典，遙見乘騎。時諸仙人往啟和上及余仙人，聞之如斯，皆共訶諫：『非之所為！』於時和上五通仙人，問之菩薩，即時呵譴：『不當如是！其有犯此非義之事，若有誹謗，計此二人皆非善哉。不為奇雅，為說此經，離聖賢住，不應典籍。其聽受者，亦應宜不，則兩墮落。』於是和難，以偈頌曰：

「『兩俱不解誼，　　計之兩墮落， 說法不得理，　　聽經不解義。 於世俗難值，　　神仙講道誼， 以俗衣食供，　　無知嘆說此！ 服食粳米飯，　　上美肉全供。 以依聖賢誼，　　欲論解典籍， 游志在閑居，　　飯食採果糧。 是吾所嘆樂，　　神仙嘆此法。 道德寂所歌，　　法利為梵志， 威儀自調伏，　　無得樂非法

『他們貪求過多，引發各種世俗事務，談論世俗飲食，毫無益處，背離聖賢之道，反而講論世俗之事。』 當時，有比丘前去稟告世尊。佛陀告訴比丘：『這些人不是真正的沙門。他們沒有完成出家的修行，只是爲了生活而依附佛法，只求衣食，從未教導他人。』 當時，佛陀以無數事例，斥責他們所作的並非正道佛法。佛陀告訴眾比丘：『和難釋子，你們這些愚蠢的傢伙！你們不僅今生爲了衣食利益而廣泛宣講世俗經典，想要以此顯揚名聲，讓眾人供養，前世也是如此。』 『在過去無數世時，在不同的僻靜之處，有很多神仙居住在那裡。其中有一位仙人，愚昧無知，心智閉塞。他只為國王太子和各位大臣講說飲食、各種菜餚和衣服等事物，而不談論經道。他不知時節，看到有人乘車馬就逆向為他們講經，或者為迷失的人講經，或者在有障礙的地方講經，或者爲了衣食和世俗的各種菜餚而讚歎講經，因此獲得了美味的飲食和各種供養。』 『當時，有其他學派的梵志看到這種情況，就為國王王子和各位大臣講說經典，遠遠地看到有人乘騎而來。這時，那些仙人前去稟告他們的和上以及其他仙人，聽到這些情況后，都一起呵斥勸諫說：『這不是你們應該做的！』當時，和上五通仙人問那位菩薩，菩薩立即呵斥說：『不應該這樣做！凡是犯下這種不義之事的人，如果有誹謗，那麼這兩個人都不是善人。不應該爲了追求奇特而講說此經，背離聖賢之道，不符合經典。那些聽受的人，也應該不聽，否則雙方都會墮落。』 於是，和難用偈頌說道： 『雙方都不理解真義， 都將一同墮落， 說法不得要領， 聽經不解其義。 世俗之人難得， 神仙講道真義， 卻用世俗衣食供養， 無知地讚歎這些！ 享用粳米飯食， 上等美味肉食全供。 應該依循聖賢之義， 想要論述解釋經典， 游心於清靜之地， 以採摘果實為食。 這是我所讚歎的， 神仙讚歎此法。 道德寂靜所歌頌， 法利為梵志， 威儀自我調伏， 不可貪圖非法之樂。』

'They desire too much, initiating various worldly affairs, discussing worldly food, which is of no benefit, deviating from the path of the sages, and instead lecturing on worldly matters.' At that time, a bhikkhu went to inform the World Honored One. The Buddha told the bhikkhu, 'These are not true samanas. They have not completed the practice of renunciation, but rely on the Dharma for their livelihood, seeking only food and clothing, and have never taught others.' At that time, the Buddha, with countless examples, rebuked their actions as not being the righteous path of the Dharma. The Buddha told the bhikkhus, 'You, the disciples of the Sakyas, foolish men! It is not only in this life that you widely preach worldly scriptures for the benefit of food and clothing, wanting to glorify your names and receive offerings from the people; it was the same in your past lives.' 'In countless past lives, in various secluded places, there were many immortals living there. Among them was one immortal, ignorant and unenlightened, with a closed mind. He only lectured to the king's crown prince and the various ministers about food, various dishes, and clothing, but did not discuss the scriptures and the path. He did not know the proper time, and when he saw people riding in carriages, he would preach to them in the opposite direction, or preach to those who were lost, or preach in places where there were obstacles, or praise the scriptures for the sake of food, clothing, and various worldly dishes, and thus obtained delicious food and various offerings.' 'At that time, the Brahmins of other schools, seeing this situation, would preach the scriptures to the king's princes and various ministers, and when they saw people riding from afar, those immortals would go to inform their superiors and other immortals. Upon hearing this, they all rebuked and advised, saying, 'This is not what you should be doing!' At that time, the superior, the five-penetration immortal, asked that Bodhisattva, and the Bodhisattva immediately rebuked, saying, 'You should not do this! Those who commit such unrighteous acts, if there is slander, then both of them are not good people. One should not preach this scripture for the sake of seeking the extraordinary, deviating from the path of the sages, and not in accordance with the scriptures. Those who listen should also not listen, otherwise both sides will fall.' Then, the difficult one spoke in verse: 'Both do not understand the true meaning, Both will fall together, Preaching without grasping the essence, Listening without understanding the meaning. Worldly people are hard to find, Immortals preach the true meaning of the path, Yet they use worldly food and clothing for offerings, Ignorantly praising these! Enjoying rice meals, The finest delicious meat is fully offered. One should follow the meaning of the sages, Wanting to discuss and explain the scriptures, Wandering in quiet places, Taking gathered fruits as food. This is what I praise, Immortals praise this Dharma. The silence of morality is praised, The benefit of the Dharma is for the Brahmins, Dignity is self-subdued, One must not indulge in unlawful pleasures.'

知節而少求，　　舍家行分衛， 寧以此業活，　　無得違經典。』」

佛告諸比丘：「欲知！爾時常以衣食諸饌說法，不論道者，今和難釋子是也！凈諸梵行，其和上者，今比丘眾是；五通仙人我身是。前世相遇，今亦相值。」

佛說是我所經第五

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時有一尊長者，財富無量，金銀珍寶，不可稱數。勤苦治生，飢渴寒熱，觸冒諸難，憂戚諸患，不以道理，積此財業。雖為財富，不自衣食、不能佈施、不能供養奉事二親、不能給足妻子僕使。無益中外家室親里，安能佈施為福德乎？衣即粗衣、食即惡食、意中吝惜、父母窮乏、妻子裸凍、家室內外不與交通。各自兩隨，常恐煩嬈，有所求索，所作慳貪。吝惜如此，少福無智，第一矜矜，無所赍持。本治生時或能至誠或不至誠，積累財寶不可稱計，不能衣食。於時壽終，既無子姓，所有財寶，皆沒入官。

世尊告比丘：「且聽愚冥下士得微妙寶，不能衣食，不供父母妻子奴客。萬分之後，無所復益而有減損。」比丘聞此，具足啟佛：「唯然，世尊！有一長者，名號曰某，財富無量，不能衣食、不供父母妻子僕使、不能佈施，一旦壽終，財物沒入官。」

佛告諸比丘：「今此尊長者，非但今世慳貪愛惜財寶，前世亦然。乃往過去無數世時，有大香山，生無央數蓽茇諸藥，及胡椒樹，蓽茇樹上，時有一鳥，名曰我所，止頓其中。假使春月藥果熟時，人皆採取，服食療疾

現代漢語譯本：『知道節制而少有貪求，離開家庭去執行分衛的職責，寧願以此為生，也不得違背經典。』 佛陀告訴眾比丘：『想知道嗎？那時常以衣食等供養說法，不談論道義的人，就是現在的和難釋子！清凈梵行，他們的和尚，就是現在的比丘眾；五通仙人就是我的前身。前世相遇，今生也相遇。』 佛陀說完這些話，大家都非常歡喜。 佛陀所說的，是我所經歷的第五件事。 一時，佛陀在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，有一位年長的富翁，財富無數，金銀珠寶，不可計數。他辛勤勞作，忍受飢渴寒熱，冒著各種困難，憂愁煩惱，不講道理地積累財富。雖然擁有財富，卻不自己穿衣吃飯，不肯佈施，不肯供養奉養父母，不肯滿足妻子僕人的需求。對內外家人親戚都沒有好處，又怎麼能佈施來積福呢？穿的是粗布衣，吃的是粗劣的食物，心中吝嗇，父母貧困，妻子兒女衣不蔽體，家裡內外不相往來。各自為政，常常害怕被打擾，有所求索，所作所為都非常慳吝。如此吝嗇，少福少智，極其愛惜，什麼也帶不走。當初積累財富時，有時誠心有時不誠心，積累的財富不可計數，卻不能用來穿衣吃飯。這時，他壽命終結，又沒有子嗣，所有的財富都充公了。 世尊告訴比丘們：『你們聽著，愚昧的下等人得到珍寶，卻不能用來穿衣吃飯，不供養父母妻子奴僕。萬分之後，沒有任何好處反而有所損失。』比丘們聽了這些，詳細地向佛陀稟告：『是的，世尊！有一位長者，名叫某某，財富無數，卻不能用來穿衣吃飯，不供養父母妻子僕人，不肯佈施，一旦壽命終結，財物就充公了。』 佛陀告訴眾比丘：『這位長者，不僅今生慳貪吝惜財寶，前世也是如此。在過去無數世時，有一座大香山，生長著無數的蓽茇等藥材，以及胡椒樹。在蓽茇樹上，當時有一隻鳥，名叫我所，停留在那裡。假設春天藥果成熟時，人們都來採摘，服用以治療疾病。

English version: 'Knowing moderation and having few desires, leaving home to perform the duties of alms-gathering, preferring to live by this means, and not violating the scriptures.' The Buddha told the monks, 'Do you want to know? The one who at that time often used clothing, food, and other offerings to preach, but did not discuss the path, is now the disciple of the heretic! Those who purified their conduct, their preceptor, are now the monastic community; the five-powered immortal is my former self. We met in the past, and we meet again in this life.' What the Buddha said is the fifth thing I have experienced. At one time, the Buddha was in the Jeta Grove of Sravasti, in the Garden of Anathapindika, with twelve hundred and fifty great monks. At that time, there was an elder, a wealthy man, whose riches were immeasurable, with gold, silver, and jewels beyond counting. He worked diligently, enduring hunger, thirst, cold, and heat, braving all kinds of difficulties, worries, and troubles, accumulating wealth unreasonably. Although he possessed wealth, he did not clothe or feed himself, was unwilling to give alms, was unwilling to support and serve his parents, and was unwilling to meet the needs of his wife and servants. He was of no benefit to his family, relatives, or friends, so how could he give alms to accumulate merit? He wore coarse clothes, ate poor food, was stingy in his heart, his parents were poor, his wife and children were naked and freezing, and his family members did not interact with each other. Each went their own way, always afraid of being disturbed, or of being asked for something, and everything he did was very miserly. So stingy, with little merit and little wisdom, extremely possessive, he could not take anything with him. When he was accumulating wealth, sometimes he was sincere and sometimes he was not, the accumulated wealth was countless, but he could not use it to clothe or feed himself. At this time, his life came to an end, and he had no children, so all his wealth was confiscated by the government. The World Honored One told the monks, 'Listen, foolish and inferior people obtain precious treasures, but cannot use them to clothe or feed themselves, do not support their parents, wives, or servants. After ten thousand parts, there is no benefit but rather loss.' The monks, having heard this, reported to the Buddha in detail, 'Yes, World Honored One! There was an elder, named so-and-so, whose wealth was immeasurable, but he could not use it to clothe or feed himself, did not support his parents, wife, or servants, and was unwilling to give alms. Once his life came to an end, his wealth was confiscated by the government.' The Buddha told the monks, 'This elder, not only in this life was he stingy and miserly with his wealth, but he was also like this in his previous lives. In countless past lives, there was a great fragrant mountain, where countless long pepper and other medicinal herbs grew, as well as pepper trees. On the long pepper trees, there was a bird at that time, named 'My Own,' which stayed there. If in the spring when the medicinal fruits were ripe, people would come to pick them, and take them to treat their illnesses.'

。時我所鳥，喚呼悲鳴：『此果我所，汝等勿取！吾心不欲令人采之。』睢叫喚呼，眾人續取，不聽其聲。彼鳥薄福，愁憂叫呼，聲不休絕，緣是命過。」

佛言：「如是，如是！比丘！於是之間，愚騃之子為下士，治行求財，或正或邪，積累財寶，一旦命盡，財不隨身。由如彼鳥名我所者，見蓽茇樹及諸藥樹，且欲成熟，叫喚悲鳴：『皆是我所！』人遂採取，不能禁制。」

於時世尊，則說頌曰：

「有鳥名我所，　　處在於香山， 諸藥樹成熟，　　叫喚是我所。 聞彼叫喚聲，　　余鳥皆集會， 眾人取藥去，　　我所鳥懊惱。 如是假使人，　　積聚無量寶， 既不念飲食，　　不施如斯鳥。 縣官及盜賊，　　怨家水火子， 奪之或燒沒，　　如我所藥果。 不能好飲食，　　床臥具亦爾， 香花諸供養，　　所有皆如是。 既致得人身，　　來歸於種類， 命盡皆捨去，　　無一隨其身。 是故當殖德，　　顧念於後世， 人所作功德，　　後世且待人。 無得臨壽終，　　心中懷湯火， 吾前為放逸，　　故當造德本。」

佛告諸比丘：「欲知，爾時我所鳥者，則今此尊長者是！是故比丘當修學此，不當慳惜，除垢濁心，常修清凈，是諸佛教！」

佛說野雞經第六

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時佛告諸比丘：「乃往過去無數世時，有大叢樹。大叢樹間，有野貓游居

當時，有一隻鳥，它悲鳴呼喚：『這些果實是我的，你們不要拿！我不想讓人採摘它們。』它不停地叫喚，但人們繼續採摘，不聽它的聲音。那隻鳥福薄，憂愁地叫喚，聲音不停，因此喪命。」， 佛說：『是的，是的！比丘們！在這世間，愚笨的人作為下等人，爲了謀生求財，或正當或不正當，積累財寶，一旦命終，財物不能隨身。就像那隻名叫「我所」的鳥，看到蓽茇樹和各種藥樹快要成熟時，就悲鳴呼喚：『這些都是我的！』人們於是採摘，它無法阻止。』 這時，世尊說了偈語： 『有隻鳥名叫「我所」， 住在香山上， 各種藥樹成熟時， 叫喊著說是我的。 聽到它的叫聲， 其他鳥都嘲笑它， 人們取走藥材， 「我所」鳥很懊惱。 就像有些人， 積聚無量財寶， 既不考慮飲食， 也不佈施，像這隻鳥一樣。 官府和盜賊， 仇敵、水火、子孫， 奪走或燒燬， 就像「我所」的藥果。 不能好好享用飲食， 床鋪臥具也是如此， 香花等供養， 所有的一切都是這樣。 既然得到了人身， 最終歸於死亡， 命終時一切都捨去， 沒有一樣能隨身。 所以應當積德， 顧念來世， 人們所做的功德， 來世會等待著他。 不要臨終時， 心中像被湯火煎熬， 後悔自己以前放逸， 所以應當修造德本。』 佛告訴眾比丘：『想知道，那時那隻「我所」鳥是誰嗎？就是現在這位尊貴的長者！所以比丘們應當修學，不要吝嗇，去除污濁的心，常修清凈，這是諸佛的教誨！』 佛說完這些，大家都非常歡喜。 一時，佛在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，佛告訴眾比丘：『在過去無數世時，有一片大樹林。大樹林中，有一隻野貓在那裡生活。』

At that time, there was a bird that cried out sadly, 『These fruits are mine, you must not take them! I don't want anyone to pick them.』 It kept calling out, but people continued to pick them, not listening to its voice. That bird, with little merit, cried out in sorrow, its voice unceasing, and thus it lost its life. The Buddha said, 『Yes, yes! Monks! In this world, foolish people, as inferior beings, seek wealth for a living, whether by right or wrong means, accumulating treasures. Once their lives end, their wealth cannot follow them. It is like that bird named 「Mine,」 seeing the long pepper trees and various medicinal trees about to ripen, it cried out sadly, 『These are all mine!』 People then picked them, and it could not stop them.』 At that time, the World Honored One spoke a verse: 『There is a bird named 「Mine,」 Living on the fragrant mountain, When various medicinal trees ripen, It cries out, saying they are mine. Hearing its cries, Other birds laugh at it, People take the medicine, The 「Mine」 bird is distressed. It is like some people, Accumulating boundless treasures, Neither considering food and drink, Nor giving alms, like this bird. Officials and thieves, Enemies, water, fire, and children, Seize or burn them, Like the 「Mine」 bird's medicinal fruits. Unable to enjoy food and drink well, The bedding is also like this, Fragrant flowers and offerings, All things are like this. Having obtained a human body, Ultimately returning to death, At the end of life, all is left behind, Nothing can follow. Therefore, one should cultivate virtue, Consider the next life, The merits people make, Will await them in the next life. Do not, at the end of life, Have your heart tormented like boiling water, Regretting your past indulgence, Therefore, one should cultivate the roots of virtue.』 The Buddha told the monks, 『Do you want to know who that 「Mine」 bird was at that time? It is this venerable elder now! Therefore, monks, you should learn this, do not be stingy, remove the defiled mind, and always cultivate purity. This is the teaching of all Buddhas!』 The Sixth Sutra of the Pheasant At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, with a gathering of 1,250 great monks. At that time, the Buddha told the monks, 『In the past, countless ages ago, there was a large forest. In the large forest, there was a wild cat living there.』

。在產經日不食，飢餓欲極，見樹王上有一野雞，端正姝好，既行慈心，愍哀一切蚑行喘息人物之類。於時野貓心懷毒害，欲危雞命，徐徐來前在於樹下，以柔軟辭而說頌曰：

「『意寂相異殊，　　食魚若好服， 從樹來下地，　　當爲汝作妻。』

「於時野雞以偈報曰：

「『仁者有四腳，　　我身有兩足， 計鳥與野貓，　　不宜為夫妻。』

「野貓以偈報曰：

「『吾多所遊行，　　國邑及郡縣， 不欲得餘人，　　唯意樂在仁。 君身現端正，　　顏貌立第一， 吾亦微妙好，　　行清凈童女。 當共相娛樂，　　如雞游在外， 兩人共等心，　　不亦快樂哉。』

「時野雞以偈報曰：

「『吾不識卿耶！　　是誰何求耶？ 眾事未辦足，　　明者所不嘆。』

「野貓復以偈報曰：

「『既得如此妻，　　反以杖擊頭， 在中貧為劇，　　富者如雨寶。 親近於眷屬，　　大寶財無量， 以親近家室，　　息心得堅固。』

「野雞以偈答曰：

「『息意自從卿，　　青眼如惡瘡， 如是見鎖系，　　如閉在牢獄。』

「青眼以偈報曰：

「『不與我同心，　　言口如刺棘， 會當用何致，　　愁憂當思想。 吾身不臭穢，　　流出戒德香， 云何欲舍我，　　遠遊在別處？』

「『汝欲遠牽挽，　　兇弊如蛇虺， 挼彼皮柔軟，　　爾乃得申敘

現代漢語譯本：他齋戒日不進食，飢餓到了極點，看見樹上有一隻野雞，長得端正美麗。他心懷慈悲，憐憫一切爬行和喘息的生物。這時，一隻野貓心懷惡意，想要危害野雞的性命，慢慢地來到樹下，用溫柔的言辭說偈語： 『你心意寂靜，與衆不同，如果喜歡吃魚，就從樹上下來到地上，我將娶你為妻。』 這時，野雞用偈語回答說： 『你仁者有四隻腳，我身有兩隻腳，算起來鳥和野貓，不適合做夫妻。』 野貓用偈語回答說： 『我曾去過很多地方，包括國都和郡縣，不想得到其他人，只喜歡你。你身姿端正，容貌第一，我也美好微妙，行為清凈如童女。我們應當一起享樂，就像雞在外面遊玩一樣，兩人同心同德，豈不快樂？』 『我不認識你啊！你是誰，有什麼企圖？很多事情還沒辦好，明智的人不會讚歎。』 野貓又用偈語回答說： 『娶到這樣的妻子，反而用棍子打頭，在貧困中最為痛苦，富裕就像下雨一樣得到寶物。親近眷屬，得到無量的財富，因為親近家庭，心才能安定。』 野雞用偈語回答說： 『如果聽從你，你的青眼就像惡瘡一樣，這樣看來就像被鎖鏈束縛，如同被關在牢獄裡。』 『你不與我同心，言語像刺一樣，最終會用什麼來導致，憂愁應當好好想想。我身上沒有臭味，散發出戒德的香氣，為什麼想要捨棄我，遠遊到別的地方？』 『你想要遠遠地牽扯我，兇惡像蛇一樣，即使你把皮毛弄得柔軟，你才能申訴你的想法。』

English version: He fasted on the day of abstinence, his hunger reaching its peak. He saw a pheasant on a tree, which was upright and beautiful. He had a compassionate heart, pitying all crawling and breathing creatures. At this time, a wild cat with malicious intent wanted to harm the pheasant's life, slowly came to the tree, and spoke a verse with gentle words: 'Your mind is tranquil and different from others. If you like to eat fish, come down from the tree to the ground, and I will take you as my wife.' At this time, the pheasant replied with a verse: 'You, the benevolent one, have four legs, and I have two legs. Considering that birds and wild cats are not suitable to be husband and wife.' The wild cat replied with a verse: 'I have been to many places, including capitals and counties. I do not want to get anyone else, I only like you. Your figure is upright, and your appearance is the best. I am also beautiful and subtle, and my behavior is as pure as a virgin. We should enjoy ourselves together, just like chickens playing outside. If two people are of one heart and one mind, wouldn't that be joyful?' 'I don't know you! Who are you, and what are your intentions? Many things have not been done yet, and the wise will not praise it.' The wild cat replied again with a verse: 'Marrying such a wife, but hitting her head with a stick, is the most painful in poverty. Wealth is like getting treasures in the rain. Being close to relatives, you will get immeasurable wealth. Because of being close to family, the heart can be stable.' The pheasant replied with a verse: 'If I listen to you, your blue eyes are like a malignant sore. In this way, it seems like being bound by chains, as if being locked in prison.' 'You do not share my heart, and your words are like thorns. What will you use to cause it in the end? You should think about your worries. There is no stench on my body, and I emit the fragrance of moral precepts. Why do you want to abandon me and travel far away to another place?' 'You want to pull me far away, you are as fierce as a snake. Even if you make your fur soft, you can only state your thoughts.'

。』

「野貓以偈答曰：

「『速來下詣此，　　吾欲有所誼， 並當語親里，　　及啟于父母。』

「野雞復以偈答曰：

「『吾有童女婦，　　顏正心性好， 慎禁戒如法，　　護意不欲違。』

「野貓以偈頌曰：

「『於是以棘杖，　　在家順正教， 家中有尊長，　　以法戒為益。 楊柳樹在外，　　皆以時茂盛， 眾共稽首仁，　　如梵志事火。 吾家以勢力，　　奉事諸梵志， 吉祥多生子，　　當令饒財寶。』

「野雞以偈報曰：

「『天當與汝愿，　　以梵杖擊卿， 於世何有法，　　云何欲食雞？』

「『我當不食肉，　　暴露修清凈， 禮事諸天眾，　　吾為得此婿！』

「『未曾見聞此，　　野貓修凈行， 卿欲有所滅，　　為賊欲啖雞。 木與果各別，　　美辭佯喜笑， 吾終不信卿，　　安得雞不啖？ 惡性而卒暴，　　觀面赤如血， 其眼青如藍，　　卿當食鼠蟲。 終不得雞食，　　何不行捕鼠？ 面赤眼正青，　　叫喚言貓時， 吾衣毛則豎，　　輒避自欲藏， 世世欲離卿，　　何意今相掁。』

「於是貓復以偈答曰：

「『面色豈好乎？　　端正皆童耶！ 當問威儀則，　　及余諸功德。 諸行當具足，　　智慧有方便， 曉了家居業，　　未曾有我比。 我常好洗沐，　　今著好衣服， 起舞歌聲音，　　乃爾愛敬我

『快點下來到這裡，我有些話想和你說，並且要告訴我的親戚，以及稟告我的父母。』 野雞也用偈語回答說： 『我有一個年輕的妻子，容貌端正，心地善良，謹慎地遵守戒律，守護自己的心意，不願違背。』 野貓用偈語歌頌說： 『因此用荊棘杖，在家中遵循正教，家中尊敬長輩，以佛法戒律為益處。 楊柳樹在外面，都按時茂盛生長，大家一起向仁者稽首，就像婆羅門祭祀火一樣。 我家以勢力，供奉各位婆羅門，吉祥多生子，應當使財富充足。』 『上天會滿足你的願望，用婆羅門杖擊打你，世上哪裡有這樣的道理，怎麼能想吃雞呢？』 『我將不吃肉，暴露在外修行清凈，禮拜侍奉諸天神，我爲了得到這個女婿！』 『從未見過聽說過，野貓修行清凈的行為，你想要消滅什麼，是想當賊來吃雞。 樹木和果實各自不同，用美好的言辭假裝歡喜，我終究不相信你，怎麼能保證不吃雞？ 你本性兇惡又暴躁，看你面色赤紅如血，眼睛青色如藍，你應該去吃老鼠蟲子。 終究不能吃雞，為什麼不去捕捉老鼠？面色赤紅眼睛青藍，叫喚說貓的時候，我的羽毛就會豎起來，立刻躲避想要藏起來，世世代代都想遠離你，為什麼現在要相遇。』 於是貓又用偈語回答說： 『面色難道不好嗎？端正的都是童子嗎？應當問問我的威儀，以及其他的功德。 我的行為應當具足，智慧有方便，通曉居家事務，從未有人能和我相比。 我常常喜歡洗澡，現在穿著漂亮的衣服，跳舞唱歌，你竟然如此愛敬我！』

'Come down here quickly, I have something to discuss with you, and I will tell my relatives, and report to my parents.' The wild pheasant also replied with a verse: 'I have a young wife, with a proper appearance and a kind heart, who carefully observes the precepts, guarding her mind and not wanting to disobey.' The wild cat sang in verse: 'Therefore, with a thorn stick, follow the right teachings at home, respect the elders in the family, and take the Buddhist precepts as a benefit. The willow trees outside all grow lushly in due season, everyone bows to the benevolent one, just like the Brahmins worship fire. My family, with its power, serves all the Brahmins, auspiciously producing many children, and should make wealth abundant.' The wild pheasant replied with a verse: 'Heaven will fulfill your wish, striking you with a Brahmin staff, where in the world is there such a principle, how can you want to eat a chicken?' 'I will not eat meat, I will practice purity in the open, worshiping all the gods, I am doing this to get this son-in-law!' 'Never have I seen or heard of a wild cat practicing purity, what do you want to eliminate, are you trying to be a thief to eat a chicken? Trees and fruits are different, using beautiful words to pretend to be happy, I will never believe you, how can you guarantee not to eat a chicken? Your nature is evil and violent, looking at your face, it is as red as blood, your eyes are blue like indigo, you should go eat mice and insects. You will never be able to eat a chicken, why not go catch mice? With a red face and blue eyes, when you call out as a cat, my feathers will stand up, I will immediately hide and want to conceal myself, I want to stay away from you in every life, why do we meet now?' Then the cat replied again with a verse: 'Is my face not good? Are all those who are proper children? You should ask about my demeanor, and other merits. My actions should be complete, I have wisdom and convenience, I understand household affairs, no one has ever been able to compare with me. I often like to bathe, now I am wearing beautiful clothes, dancing and singing, you actually love and respect me so much!'

又當洗仁足，　　為其梳頭髻， 及當調譺戲，　　然後愛敬我。』

「於是野雞以偈答曰：

「『吾非不自愛，　　令怨家梳頭， 其與爾相親，　　終不得壽長。』」

佛告諸比丘：「欲知，爾時野貓，今栴遮比丘是也！時雞者，我身是也！昔者相遇，今亦如是。」

佛說前世諍女經第七

一時佛游舍衛祇樹給孤獨園，與大比丘眾俱。爾時調達心念毒害，誹謗如來自謂有道。眾人呵之，天龍鬼神、釋梵四王，悉共曉喻：「勿得懷害向于如來！莫謗世尊！佛為一切三界之尊，有三達智，無所掛礙，天上天下，莫不歸命。云何誹謗？得罪無量。卿欲毀佛，由如舉手欲擲日月；如以一塵欲超須彌；如持一毛度于虛空。」調達聞之，其心不改。

時諸比丘具以啟佛：「調達有何重嫌，懷結乃爾？」佛告諸比丘：「調達不但今世，世世如是！乃往久遠無數劫時，有一梵志，財富無數；有一好女，端正殊妙，色像第一。諸梵志法其𠢕姓者，假使處女與明經者。於時梵志請諸同學五百之眾，供養三月，察其所知。時五百人中，有一人最上智慧，學於三經，博達五典，章句次第，不失經義，問者發遣，無所疑難，最處上座。又年朽耄，面色醜陋，不似類人，兩眼復青。父母愁憂，女亦懷惱：『云何當爲此人作婦？何異怨鬼？當奈之何！』

「於時遠方有一梵志，年既幼少，顏貌殊好，聰明智慧，綜練三經，通達五典，上知天文，下睹地理，災變吉兇，皆預能睹

『還要洗凈我的腳，為我梳理髮髻，還要逗我玩耍，然後才能愛敬我。』 於是野雞用偈語回答說： 『我並非不愛惜自己，讓怨家來梳頭，如果和你親近，終究不能長壽。』 佛告訴眾比丘：『你們想知道嗎？那時的野貓，就是現在的提婆達多比丘！那時的雞，就是我的前身！過去相遇如此，現在也是這樣。』 一時，佛在舍衛城的祇樹給孤獨園，與眾多大比丘在一起。當時，提婆達多心懷毒害，誹謗如來，自稱有道。眾人呵斥他，天龍鬼神、釋梵四王都勸告他：『不要懷有加害如來的念頭！不要誹謗世尊！佛是一切三界中最尊貴的，具有三達智，沒有任何障礙，天上天下，沒有不歸順他的。怎麼能誹謗呢？會得罪無量的。你想要譭謗佛，就像舉手想要投擲日月；像用一粒塵土想要超越須彌山；像用一根毛想要度過虛空。』提婆達多聽了這些，他的心意仍然沒有改變。 當時，眾比丘把這些情況都告訴了佛：『提婆達多有什麼深仇大恨，竟然懷有如此的怨結？』佛告訴眾比丘：『提婆達多不僅今世如此，世世都是這樣！在很久很久以前的無數劫時，有一位婆羅門，財富無數；有一位美麗的女子，端莊秀麗，容貌第一。按照婆羅門的習俗，他們會把處女許配給精通經典的人。當時，這位婆羅門請了五百位同學，供養他們三個月，考察他們的學識。這五百人中，有一位智慧最高，精通三藏，博覽五典，文章次第，不失經義，問他問題，沒有不能解答的，坐在上座。但是他年老體衰，面容醜陋，不像人，兩眼還是青色的。父母為此憂愁，女兒也感到煩惱：『怎麼能嫁給這樣的人呢？和怨鬼有什麼區別？這可怎麼辦啊！』 當時，遠方有一位婆羅門，年紀很小，容貌俊美，聰明智慧，精通三藏，通達五典，上知天文，下曉地理，災禍吉兇，都能預先知曉。

'Also wash my feet, comb my hair, and play with me, then you can love and respect me.' Then the pheasant replied with a verse: 'It's not that I don't cherish myself, but to let an enemy comb my hair, if I become close to you, I will not live long.' The Buddha told the monks, 'Do you want to know? That cat was the present Devadatta! That pheasant was my past self! We met like that in the past, and it is the same now.' After the Buddha spoke these words, everyone was very happy. The Buddha Speaks of the Previous Life of the Contentious Woman, Sutra Seven At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, with a large assembly of monks. At that time, Devadatta harbored poisonous thoughts, slandered the Tathagata, and claimed to have attained the Way. The people rebuked him, and the gods, dragons, spirits, and the Four Heavenly Kings all advised him: 'Do not harbor thoughts of harming the Tathagata! Do not slander the World Honored One! The Buddha is the most honored in all three realms, possessing the three knowledges, without any obstacles. In heaven and on earth, there is no one who does not submit to him. How can you slander him? You will incur immeasurable offenses. If you want to slander the Buddha, it is like raising your hand to throw the sun and moon; like trying to surpass Mount Sumeru with a speck of dust; like trying to cross the void with a single hair.' Devadatta heard this, but his mind did not change. At that time, the monks told the Buddha about this: 'What deep hatred does Devadatta have, that he harbors such resentment?' The Buddha told the monks: 'Devadatta is not only like this in this life, but in every life! In the distant past, countless eons ago, there was a Brahmin who had immeasurable wealth; there was a beautiful woman, dignified and exquisite, with the most beautiful appearance. According to the Brahmin custom, they would marry a virgin to someone who was well-versed in the scriptures. At that time, this Brahmin invited five hundred of his classmates, provided for them for three months, and examined their knowledge. Among these five hundred people, there was one who was the most intelligent, proficient in the three pitakas, well-versed in the five classics, with orderly writing, not losing the meaning of the scriptures. When asked questions, there was nothing he could not answer, and he sat in the highest seat. However, he was old and frail, with an ugly face, not like a human, and his eyes were blue. His parents were worried about this, and the daughter was also troubled: 'How can I marry such a person? What is the difference between him and a vengeful ghost? What should I do!' At that time, there was a Brahmin from a distant place, who was young, with a handsome appearance, intelligent and wise, proficient in the three pitakas, well-versed in the five classics, knowing astronomy above, understanding geography below, and able to foresee disasters and good fortune.

。能知六博、妖異蠱道、懷妊男女、產乳難易，愍傷十方蜎飛蠕動、蚑行喘息、人物之類，懷四等心，慈悲喜護。聞彼𠢕姓大富梵志，請諸同學五百之眾，供養三月，欲處於女。尋時往詣，一一難問，諸梵志等，咸皆窮乏，無辭以對，五百之眾，智皆不及。年少梵志則處上坐，時女父母及女見之，皆大歡喜，吾求女婿，其日甚久，今乃獲愿。年尊梵志曰：『吾年既老，久許我女，以為妻婦。且以假我，所得賜遺，悉用與卿，可置此婦，傷我年高，勿相毀辱。』年少答曰：『不可越法以從人情，我應納之，何為與卿？』三月畢竟，即處女用與年少梵志。其年老者，心懷毒惡：『卿相毀辱而奪我婦，世世所在，與卿作怨。或當危害或加毀辱，終不相置。』年少梵志常行慈心，彼獨懷害。」

佛告諸比丘：「爾時年尊梵志，今調達是！年少梵志，我身是也！其女者瞿夷是！前世之結，於今不解。」

佛說墮珠著海中經第八

一時佛在王舍城靈鷲山，與大比丘眾五百人俱。一切大聖，神通已達。時諸比丘，于講堂上坐共議言：「我等！世尊從無數劫精進不懈，不拘生死五道之患，欲得佛道救濟一切；用精進故，超越九劫，自致無上正真之道，為最正覺。吾為蒙度，以為橋樑。」時佛遙聞比丘所議，起到講堂，問之：「何論？」比丘白曰：「我等共議，世尊功德，巍巍無量，從累劫來，精進無厭，不避諸難，勤苦求道，欲濟一切，不中墮落，自致得佛。我等蒙度。」

佛告比丘：「實如所言，誠無有異

現代漢語譯本：他能知曉六博的勝負、妖異的蠱術、懷孕男女的情況、生產的難易，憐憫十方所有飛行的、蠕動的、爬行的、喘息的生物以及人類，懷著慈悲喜護四種心。他聽說一位名叫𠢕的大富梵志，邀請了五百位同學，供養他們三個月，想要娶一個女子為妻。他立刻前去，一一發問，那些梵志們都感到詞窮，無法回答，五百人的智慧都比不上他。年輕的梵志坐在上座，當時女子的父母和女子見到他，都非常高興，『我們求女婿很久了，今天終於如願以償。』年長的梵志說：『我年紀大了，早就答應把女兒許配給我，做我的妻子。請暫時把她讓給我，我得到的所有賞賜都給你，你可以另娶她人，不要因為我年老而羞辱我。』年輕的梵志回答說：『不能爲了人情而違背法理，我應該娶她，為什麼要給你？』三個月結束后，就讓女子嫁給了年輕的梵志。那個年長的梵志，心中懷著惡毒：『你羞辱我，奪走我的妻子，生生世世，我要與你為仇。或許會危害你，或許會羞辱你，我絕不會放過你。』年輕的梵志常常行慈悲心，而他卻懷著害人之心。 佛告訴眾比丘：『當時年長的梵志，就是現在的提婆達多！年輕的梵志，就是我的前身！那個女子，就是瞿夷！前世的恩怨，至今沒有化解。』 佛說《墮珠著海中經》第八 一時，佛在王舍城靈鷲山，與五百位大比丘在一起。他們都是大聖人，神通已經達到。當時，眾比丘在講堂上坐著，一起議論說：『我們！世尊從無數劫以來精進不懈，不被生死五道的苦難所束縛，想要得到佛道來救濟一切眾生；因為精進的緣故，超越了九劫，自己達到了無上正真的道，成為最正覺。我們蒙受他的救度，他就像一座橋樑。』當時，佛遙遠地聽到了比丘們的議論，就來到講堂，問他們：『在議論什麼？』比丘們回答說：『我們一起議論，世尊的功德，巍巍無量，從累劫以來，精進不厭，不避各種苦難，勤苦求道，想要救濟一切眾生，不中途墮落，自己成就了佛果。我們蒙受他的救度。』 佛告訴比丘們：『確實如你們所說，真實不虛。』

English version: He could know the outcomes of Liubo games, the strange arts of Gu, the conditions of pregnant men and women, and the ease or difficulty of childbirth. He pitied all beings in the ten directions—those that fly, crawl, creep, and breathe, as well as humans—holding four kinds of hearts: loving-kindness, compassion, joy, and equanimity. He heard of a wealthy Brahmin named 𠢕 who had invited five hundred fellow students to be supported for three months, intending to take a woman as his wife. He immediately went there and questioned them one by one. The Brahmins were all at a loss for words and could not answer. The wisdom of the five hundred was no match for his. The young Brahmin sat in the highest seat. When the woman's parents and the woman herself saw him, they were all very happy, saying, 'We have been seeking a son-in-law for a long time, and today our wish is finally fulfilled.' The elder Brahmin said, 'I am old, and I have long been promised your daughter to be my wife. Please let me have her temporarily. All the gifts I receive, I will give to you. You can take another wife. Do not shame me because of my old age.' The young Brahmin replied, 'I cannot violate the law for the sake of human feelings. I should marry her. Why should I give her to you?' After three months, the woman was given to the young Brahmin. The elder Brahmin harbored malice in his heart: 'You have shamed me and taken my wife. In every life, I will be your enemy. Perhaps I will harm you, perhaps I will shame you, but I will never let you go.' The young Brahmin always practiced loving-kindness, while he harbored harmful intentions. The Buddha told the monks, 'The elder Brahmin at that time is now Devadatta! The young Brahmin is my former self! The woman is Goyi! The karmic ties of the past have not been resolved even now.' The Buddha spoke the eighth sutra, 'The Sutra of the Pearl Falling into the Sea.' At one time, the Buddha was at Vulture Peak in Rajagriha, together with five hundred great monks. They were all great sages who had attained supernatural powers. At that time, the monks were sitting in the lecture hall, discussing together, 'We! The World Honored One has been diligent and unremitting for countless kalpas, not bound by the suffering of the five paths of birth and death, desiring to attain Buddhahood to save all beings. Because of his diligence, he has transcended nine kalpas and attained the unsurpassed, true, and correct path, becoming the most perfectly enlightened one. We have been saved by him, and he is like a bridge.' At that time, the Buddha heard the monks' discussion from afar, came to the lecture hall, and asked them, 'What are you discussing?' The monks replied, 'We were discussing together the merits of the World Honored One, which are vast and immeasurable. From countless kalpas, he has been diligent and unwearied, not avoiding any difficulties, diligently seeking the path, desiring to save all beings, not falling halfway, and achieving Buddhahood himself. We have been saved by him.' The Buddha told the monks, 'It is indeed as you have said, there is no difference from the truth.'

。吾從無數劫以來，精進求道，初無懈怠，愍傷眾生，欲度脫之，用精進故，自致得佛，超越九劫，出彌勒前。我念過去無數劫時，見國中人，多有貧窮，愍傷憐之。以何方便，而令豐饒？念當入海獲如意珠，乃有所救。撾鼓搖鈴，『誰欲入海采求珍寶？』眾人大會，臨當上船，更作教令：『欲舍父母，不惜妻子，投身沒命，當共入海。』所以者何？海有三難：一者大魚長二萬八千里、二者鬼神羅剎欲翻其船、三者掁山。故作此令得無怨。適更令已，眾人皆悔。時五百人，心獨堅固，便望風舉帆，乘船入海，詣海龍王，從求頭上如意之珠。龍王見之，用一切故，勤勞入海，欲濟窮士，即以珠與。時諸賈客，各各采寶，悉皆具足，乘船來還。海中諸龍及諸鬼神，悉共議言：『此如意珠，海中上寶，非世俗人所當獲者。云何損海益閻浮利？誠可惜之！當作方計還奪其珠，不可失之至於人間。』時龍鬼神，晝夜圍繞若干之匝，欲奪其珠。導師德尊，威神巍巍，諸鬼神龍，雖欲翻船奪如意珠，力所不任。

「於時導師及五百人，安隱渡海。菩薩踴躍，住于海邊，低頭下手，咒愿海神，珠繫在頸。時海龍神，因緣得便，使珠墮海。導師感激：『吾行入海，乘船涉難，勤苦無量，乃得此寶，當救眾乏，於今海神，反令墮海。』敕邊侍人：『捉持器來，吾𢍶海水，至於底泥，不得珠者，終不休懈。』即器𢍶水，以精進力，不避苦難，不惜壽命，水自然趣，悉入器中。諸海龍神，見之如是，心即懷懼：『此人威勢精進之力，誠非世有。若今𢍶水，不久竭海

現代漢語譯本：我從無數劫以來，精進地尋求真理，從沒有懈怠過。我憐憫傷痛眾生，想要度脫他們。因為精進的緣故，我最終成就了佛果，超越了九劫，早於彌勒成佛。我回憶過去無數劫時，看到國家裡的人民大多貧窮，我憐憫他們，想要幫助他們。我思考用什麼方法才能讓他們富足？我想到應該入海去獲取如意寶珠，這樣才能有所救濟。於是我敲鼓搖鈴，大聲宣告：『誰願意入海去採集珍寶？』眾人聚集在一起，準備上船時，我再次發佈命令：『想要捨棄父母，不顧惜妻子，願意付出生命的人，才能一起入海。』這是為什麼呢？因為海中有三大災難：一是大魚身長二萬八千里；二是鬼神羅剎想要掀翻船隻；三是海底有山會震動。所以要事先聲明，以免有人怨恨。命令剛發佈，眾人就都後悔了。當時只有五百人，心志堅定，於是他們揚帆起航，乘船入海，去拜見海龍王，請求他賜予頭上的如意寶珠。龍王看到他們因為一切眾生的緣故，勤勞地入海，想要救濟貧困的人，就將寶珠給了他們。當時，所有的商人各自採集寶物，都滿載而歸，乘船返回。海中的龍和鬼神們，一起商議說：『這如意寶珠，是海中最珍貴的寶物，不是世俗之人應該得到的。怎麼能讓它損害大海，而利益閻浮提呢？真是太可惜了！我們應該想辦法奪回寶珠，不能讓它流落到人間。』於是，龍和鬼神們，日夜圍繞著船隻，想要奪取寶珠。但是導師德高望重，威神強大，鬼神和龍雖然想要掀翻船隻，奪取如意寶珠，卻力不從心。 當時，導師和五百人，平安地渡過了大海。菩薩歡喜踴躍，站在海邊，低頭合掌，向海神祈願，將寶珠繫在脖子上。這時，海龍神趁機使寶珠掉入海中。導師非常激動：『我入海航行，歷經艱難險阻，付出了無數的辛勞，才得到這件寶物，本想用來救濟眾人的貧乏，現在海神反而讓它掉入海中。』於是命令身邊的侍從：『拿器皿來，我要舀干海水，直到海底的泥土，如果得不到寶珠，我絕不罷休。』他用器皿舀水，憑藉精進的力量，不畏懼苦難，不惜生命，海水自然地流入器皿中。海中的龍神們，看到這種情況，心中非常恐懼：『這個人威勢強大，精進的力量，實在不是世俗之人所能比的。如果他繼續舀水，不久就會把海水舀干。』

English version: From countless eons, I have diligently sought the truth, never slacking. I have compassion for suffering beings and wish to liberate them. Through diligence, I finally attained Buddhahood, surpassing nine kalpas and preceding Maitreya's enlightenment. I recall countless past eons when I saw the people of the kingdom were mostly poor, and I felt compassion for them, wanting to help them. I pondered what method could make them prosperous? I thought I should enter the sea to obtain the wish-fulfilling jewel, so that they could be helped. So I beat the drum and rang the bell, proclaiming loudly: 'Who is willing to enter the sea to collect treasures?' When the crowd gathered, preparing to board the ship, I issued another command: 'Those who are willing to abandon their parents, disregard their wives, and risk their lives, may join me in entering the sea.' Why is this? Because there are three great dangers in the sea: first, there are giant fish that are 28,000 miles long; second, there are Rakshasa demons who want to capsize ships; and third, there are mountains under the sea that cause earthquakes. Therefore, I must declare this beforehand, so that no one will harbor resentment. As soon as the command was issued, everyone regretted it. At that time, only five hundred people, with firm resolve, set sail, boarded the ship, and entered the sea to visit the Sea Dragon King, requesting the wish-fulfilling jewel from his head. The Dragon King, seeing that they had diligently entered the sea for the sake of all beings, wanting to help the poor, gave them the jewel. At that time, all the merchants collected treasures, fully loaded their ships, and returned. The dragons and demons in the sea discussed together, saying: 'This wish-fulfilling jewel is the most precious treasure in the sea, not something that worldly people should obtain. How can it harm the sea and benefit Jambudvipa? It is truly a pity! We should find a way to take back the jewel, and not let it fall into the human world.' So, the dragons and demons surrounded the ship day and night, wanting to seize the jewel. But the guide was virtuous and powerful, and although the demons and dragons wanted to capsize the ship and seize the wish-fulfilling jewel, they were unable to do so. At that time, the guide and the five hundred people safely crossed the sea. The Bodhisattva rejoiced, stood on the shore, bowed his head, and prayed to the sea god, placing the jewel around his neck. At this moment, the sea dragon god took the opportunity to make the jewel fall into the sea. The guide was very agitated: 'I sailed into the sea, endured hardships and dangers, and put in countless efforts to obtain this treasure, intending to use it to help the poor. Now the sea god has caused it to fall into the sea.' So he ordered his attendants: 'Bring a vessel, I will scoop out the seawater until I reach the mud at the bottom of the sea. If I do not find the jewel, I will not give up.' He used the vessel to scoop out the water, relying on his diligent power, not fearing hardship, and not cherishing his life. The seawater naturally flowed into the vessel. The sea dragons and gods, seeing this, were very afraid: 'This person's power and diligence are truly beyond that of ordinary people. If he continues to scoop out the water, he will soon drain the sea.'

。』即持珠來，辭謝還之：『吾等聊試，不圖精進力勢如是，天上天下，無能勝君導師者。獲寶赍還，國中觀寶，求愿使雨七寶，以供天下，莫不安隱。』爾時導師，則我身是。五百賈客，諸弟子者是。我所將導即精進行，入于大海，還得寶珠，救諸貧窮，於今得佛。竭生死海，智慧無量，救濟群生，莫不得度。」

佛說旃阇摩暴志謗佛經第九

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時國王波斯匿，請佛及比丘眾，于中宮飯。佛出祇樹，與大比丘及諸菩薩、天龍神鬼、眷屬圍繞。釋梵四王，華香妓樂，于上供養，香汁灑地。於時世尊與大眾俱，入舍衛城，欲詣王宮。有比丘尼，名曰暴志，木魁系腹，似如懷妊。因牽佛衣：「君為我夫，從得有身，不給衣食，此事云何？」時諸大眾、天人釋梵四王、諸天鬼神及國人民莫不驚惶：「佛為一切三界之尊，其心清凈過於摩尼，智慧之明超于日月，獨步三世，無能逮者。降伏諸邪，九十六種，莫不歸伏。道德巍巍，不可為喻，虛空無形，不可污染。佛心過彼，無有等侶。此比丘尼，既佛弟子，云何懷惡，欲毀如來？」

於是世尊見眾會心，欲為決疑，仰瞻上方。時天帝釋尋時來下，化作一小鼠，嚙系魁繩，魁即墮地，眾會睹之，瞋喜交集，怪之所以。時國王瞋：「此比丘尼，棄家遠業，為佛弟子，既不能暢嘆譽如來無極功德，反還懷妒，誹謗大聖乎！」即敕侍者：「掘地為深坑，欲倒埋之！」

時佛解喻：「勿得爾也！是吾宿罪，非獨彼殃

『他們』隨即拿著寶珠回來，辭謝並歸還：『我們只是試探一下，沒想到您的精進力量如此強大，天上天下，沒有誰能勝過您這位導師。我們得到寶物帶回，在國中展示，祈求能降下七寶雨，以供養天下，使大家都平安。』那時的導師，就是我。五百商人，就是我的弟子們。我所帶領的精進行動，進入大海，最終得到寶珠，救濟了貧窮的人們，如今我才得以成佛。我竭盡生死之海，擁有無量的智慧，救濟眾生，沒有誰不能被度化。」 佛說旃阇摩暴志誹謗佛經第九 一時，佛在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，波斯匿國王邀請佛和比丘們到王宮中吃飯。佛從祇樹園出來，與大比丘、菩薩、天龍神鬼等眷屬圍繞。釋提桓因、梵天、四大天王用鮮花、香料、音樂供養，香汁灑在地上。這時，世尊與大眾一起進入舍衛城，準備前往王宮。有一位比丘尼，名叫暴志，用木塊綁在腹部，看起來像懷孕一樣。她拉住佛的衣角說：『你是我丈夫，我因此懷了身孕，卻不給我衣食，這算什麼？』當時，大眾、天人、釋提桓因、梵天、四大天王、諸天鬼神以及全國人民都非常驚慌：『佛是一切三界中最尊貴的，他的心清凈勝過摩尼寶珠，智慧的光芒超越日月，獨步三界，無人能及。他降伏了各種邪說，九十六種外道都歸順於他。他的道德高尚，無法比喻，如同虛空無形，不可污染。佛的心比虛空還要清凈，沒有誰能與他相比。這位比丘尼，既然是佛的弟子，怎麼會懷有惡意，想要誹謗如來呢？』 這時，世尊看到大眾心中的疑惑，想要為他們解除疑惑，就抬頭看向天空。這時，天帝釋立即下來，化作一隻小老鼠，咬斷了綁著木塊的繩子，木塊就掉在了地上，大眾看到后，既憤怒又高興，感到非常奇怪。當時，國王生氣地說：『這位比丘尼，拋棄了家業，做了佛的弟子，既然不能讚歎如來無上的功德，反而懷有嫉妒之心，誹謗大聖！』就命令侍者：『挖一個深坑，要把她活埋！』 這時，佛開導說：『不要這樣做！這是我宿世的罪過，不只是她的災殃。』

'They' then came with the pearl, declined and returned it: 'We were just testing, we did not expect your diligent power to be so strong, in heaven and earth, there is no one who can surpass you, the guide. We obtained the treasure and brought it back, displaying it in the country, praying for the rain of seven treasures, to provide for the world, so that everyone is safe.' The guide at that time, was me. The five hundred merchants, were my disciples. The diligent practice I led, entered the sea, and finally obtained the pearl, saving the poor people, and now I have become a Buddha. I have exhausted the sea of birth and death, possessing immeasurable wisdom, saving all beings, and none cannot be liberated.' When the Buddha finished speaking, everyone was very happy. The Buddha Speaks of the Ninth Sutra of Chandama's Violent Will Slandering the Buddha At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, with twelve hundred and fifty great Bhikkhus. At that time, King Pasenadi invited the Buddha and the Bhikkhus to eat in the palace. The Buddha came out of the Jeta Grove, surrounded by great Bhikkhus, Bodhisattvas, Devas, Dragons, Spirits, and their retinues. Sakra, Brahma, and the Four Heavenly Kings made offerings with flowers, incense, and music, and sprinkled fragrant water on the ground. At this time, the World Honored One, together with the assembly, entered the city of Shravasti, preparing to go to the palace. There was a Bhikkhuni, named Violent Will, who tied a wooden block to her abdomen, looking like she was pregnant. She grabbed the Buddha's robe and said: 'You are my husband, I became pregnant because of you, but you do not provide me with food and clothing, what is this?' At that time, the assembly, Devas, Sakra, Brahma, the Four Heavenly Kings, all the Devas, Spirits, and the people of the country were all very alarmed: 'The Buddha is the most honored in all three realms, his mind is purer than a Mani pearl, the light of his wisdom surpasses the sun and moon, he walks alone in the three worlds, and no one can match him. He has subdued all kinds of heresies, and the ninety-six heretical paths all submit to him. His morality is lofty, beyond comparison, like the formless void, which cannot be defiled. The Buddha's mind is purer than the void, and no one can compare to him. This Bhikkhuni, since she is a disciple of the Buddha, how can she harbor evil intentions, wanting to slander the Tathagata?' At this time, the World Honored One saw the doubts in the minds of the assembly, wanting to resolve their doubts, he looked up to the sky. At this time, Sakra immediately came down, transformed into a small mouse, bit through the rope tying the wooden block, and the wooden block fell to the ground. The assembly saw this, and were both angry and happy, feeling very strange. At that time, the king angrily said: 'This Bhikkhuni, abandoned her family and career, became a disciple of the Buddha, since she cannot praise the immeasurable merits of the Tathagata, but instead harbors jealousy, slandering the Great Sage!' He then ordered his attendants: 'Dig a deep pit, and bury her alive!' At this time, the Buddha explained: 'Do not do this! This is my past life's sin, not just her calamity.'

。乃往過去久遠世時，時有賈客，賣好真珠，枚數甚多，既團明好。時有一女詣欲買之，向欲諧偶。有一男子，遷益倍價，獨得珠去。女人不得，心懷瞋恨，又從請求復不肯與，心盛遂怒：『我前諧珠，便來遷奪，又從請求，復不肯與。汝毀辱我，在在所生，當報汝怨，所在毀辱，悔無所及。』」

佛告諸比丘國王及諸比丘：「買珠男子，則我身是；其女身者，則暴志是。因彼懷恨，所在生處，常欲相謗。」

佛說如是，眾會疑解，莫不歡喜。

佛說鱉獼猴經第十

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。時諸比丘，會共議言：「有此暴志比丘尼者，棄家遠業，而行學道，歸命三寶。佛則為父；法則為母；諸比丘眾以為兄弟。本以道法而為沙門，遵修道誼，去三毒垢，供侍佛法及比丘僧，愍哀一切，行四等心，乃可得度。而反懷惡，謗佛、謗尊、輕毀眾僧，甚可疑怪，為未曾有。」時佛徹聽，往問比丘：「屬何所論？」比丘具啟向所議意。

於時世尊告諸比丘：「此比丘尼，不但今世念如來惡，在在所生，亦復如是。吾自憶念，乃往過去無數劫時，有一獼猴王，處在林樹，食果飲水，慜念一切蚑行喘息、人物之類，皆欲令度使至無為。時與一鱉以為知友，親親相敬初不相忤。鱉數往來，到獼猴所，飲食言談，說正義理。其婦見之數出不在，謂之於外淫蕩不節

現代漢語譯本：很久很久以前，有個商人賣上好的珍珠，數量很多，顆顆圓潤光亮。當時有個女子想買這些珍珠，並以此為契機與商人結為伴侶。有個男子，把價格抬高了一倍，獨自買走了珍珠。女子沒能買到，心中充滿怨恨，又去請求男子，男子還是不肯給。女子怒火中燒：『我之前想買珍珠，你卻來搶奪，現在我請求你，你又不肯給。你羞辱了我，無論我轉生到哪裡，都要報復你，讓你處處受辱，到時後悔也來不及。』 佛陀告訴眾比丘和國王：『買珍珠的男子，就是我的前身；那個女子，就是暴志比丘尼的前身。因為她懷恨在心，所以無論轉生到哪裡，都想誹謗我。』 佛陀說完這些，大家心中的疑惑都解開了，沒有不歡喜的。 我聽佛陀這樣說： 一時，佛陀在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，比丘們聚在一起議論：『這個暴志比丘尼，捨棄家庭和事業，修行佛道，皈依三寶。佛陀是她的父親；佛法是她的母親；比丘僧團是她的兄弟。她本應以佛法為根本，成為沙門，遵守道義，去除貪嗔癡三毒，侍奉佛法和比丘僧團，憐憫一切眾生，行四無量心，這樣才能得度。然而她卻心懷惡意，誹謗佛陀、誹謗尊者、輕視僧團，真是太奇怪了，前所未有。』當時，佛陀聽到了他們的議論，就去問比丘們：『你們在議論什麼？』比丘們如實地告訴了佛陀他們所議論的事情。 這時，世尊告訴比丘們：『這個比丘尼，不只是今生對我有惡意，她生生世世都是如此。我記得，在過去無數劫時，有一隻獼猴王，住在樹林里，吃果子喝水，憐憫一切爬行喘息的生物，都想讓他們得度，到達無為的境界。當時，他與一隻鱉結為朋友，彼此親近尊敬，從不衝突。鱉經常去獼猴那裡，一起吃飯聊天，談論正義的道理。鱉的妻子看到他經常不在家，就認為他在外面行為不檢點。'

English version: A long, long time ago, there was a merchant who sold fine pearls, many in number, each round and bright. At that time, there was a woman who wanted to buy these pearls and use this as an opportunity to become the merchant's partner. There was a man who doubled the price and bought the pearls for himself. The woman was unable to buy them and was filled with resentment. She then asked the man, but he still refused to give them to her. The woman was furious: 'I wanted to buy the pearls before, but you snatched them away. Now I ask you, and you still refuse. You have humiliated me, and wherever I am reborn, I will take revenge on you, making you suffer humiliation everywhere. By then, it will be too late for regrets.' The Buddha told the monks and the king: 'The man who bought the pearls was my past self; that woman was the past self of the Bhikkhuni of Violent Intent. Because she held resentment in her heart, wherever she was reborn, she wanted to slander me.' After the Buddha said this, everyone's doubts were resolved, and they were all happy. The Tenth Sutra of the Turtle and Monkey Spoken by the Buddha At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti, with a gathering of 1,250 great monks. At that time, the monks gathered together and discussed: 'This Bhikkhuni of Violent Intent has abandoned her family and career, practiced the Buddhist path, and taken refuge in the Three Jewels. The Buddha is her father; the Dharma is her mother; and the monastic community is her brothers. She should have taken the Dharma as her foundation, become a Shramana, followed the path of righteousness, removed the three poisons of greed, anger, and ignorance, served the Dharma and the monastic community, had compassion for all beings, and practiced the four immeasurables, so that she could be liberated. However, she harbors evil intentions, slanders the Buddha, slanders the venerable ones, and belittles the monastic community. This is very strange and unprecedented.' At that time, the Buddha heard their discussion and went to ask the monks: 'What are you discussing?' The monks truthfully told the Buddha what they had been discussing. At this time, the World Honored One told the monks: 'This Bhikkhuni not only has ill will towards me in this life, but she has been like this in all her past lives. I remember that in the past countless eons, there was a Monkey King who lived in the forest, eating fruits and drinking water, and had compassion for all crawling and breathing creatures. He wanted to liberate them all and lead them to the state of non-action. At that time, he became friends with a turtle, and they were close and respectful to each other, never conflicting. The turtle often went to the monkey's place, where they ate, chatted, and discussed the principles of righteousness. The turtle's wife saw that he was often not at home and thought that he was misbehaving outside.'

。即問夫婿：『卿數出為何所至湊，將無于外放逸無道？』其夫答曰：『吾與獼猴，結為親友，聰明智慧，又曉義理，出輒往造，共論經法，但說快事，無他放逸。』其婦不信，謂為不然。又瞋：『獼猴誘訹我夫，數令出入。當圖殺之，吾夫乃休。』因便佯病，困劣著床。其婿瞻勞，醫藥療治竟不肯差，謂其夫言：『何須勞意損其醫藥？吾病甚重，當得卿所親親獼猴之肝，吾乃活耳！』其夫答曰：『是吾親友，寄身託命，終不相疑，云何相圖用以活卿耶？』其婦答曰：『今為夫婦，同共一體，不念相濟，反為獼猴，誠非誼理？』其夫逼婦，又敬重之。往請獼猴：『吾數往來，到君所頓，仁不枉屈詣我家門，今欲相請到舍小食。』獼猴答曰：『吾處陸地，卿在水中，安得相從？』其鱉答曰：『吾當負卿，亦可任儀。』獼猴便從，負到中道。謂獼猴言：『仁欲知不，所以相請，吾婦病困欲得仁肝服食除病。』獼猴報曰：『卿何以故，不早相語？吾肝掛樹不赍持來。』促還取肝，乃相從耳，便還樹上，跳踉歡喜。時鱉問曰：『卿當赍肝來到我家，反更上樹，跳踉踴躍，為何所施？』獼猴答曰：『天下至愚，無過於卿！何所有肝而掛在樹？共為親友，寄身託命，而還相圖，欲危我命，從今已往，各自別行。』」

佛告比丘：「爾時鱉婦，則暴志是；鱉者，則調達是；獼猴王者，則我身是。」

佛說五仙人經第十一

一時佛游王舍城，與大比丘眾千二百五十人，與諸菩薩俱

現代漢語譯本：於是（妻子）就問丈夫：『你經常出去都到哪裡去了，莫不是在外面放縱胡作非爲？』她的丈夫回答說：『我與獼猴結為親友，它聰明智慧，又懂得道理，我每次出去都去拜訪它，一起談論經法，只說快樂的事情，沒有其他放縱的行為。』他的妻子不相信，認為不是這樣。又生氣地說：『獼猴引誘我丈夫，多次讓他外出。我打算殺了它，我丈夫才能安分。』於是就假裝生病，身體虛弱地躺在床上。她的丈夫照顧她，用藥治療，但她始終不見好轉，就對丈夫說：『何必費心勞神地用藥？我的病很重，必須得到你親愛的獼猴的肝臟，我才能活命！』她的丈夫回答說：『它是我的親友，我把性命都託付給它，我絕對不會懷疑它，怎麼能圖謀它來救活你呢？』他的妻子回答說：『現在我們是夫妻，同爲一體，不考慮互相幫助，反而爲了獼猴，實在不合情理？』她的丈夫被妻子逼迫，又敬重她。就去請獼猴：『我多次往來，到你那裡停留，你能不能屈尊到我家來，我想請你到我家吃頓便飯。』獼猴回答說：『我住在陸地上，你住在水裡，怎麼能去呢？』鱉回答說：『我揹著你，也可以很穩當。』獼猴就答應了，被背到半路。鱉對獼猴說：『你想知道嗎，我請你的原因，是我妻子病重，想得到你的肝臟服用以治病。』獼猴告訴他說：『你為什麼不早點告訴我？我的肝臟掛在樹上，沒有帶在身上。』催促鱉回去取肝，它才肯去，於是就回到樹上，跳躍歡喜。這時鱉問：『你應當帶著肝臟到我家，反而又上樹，跳躍歡喜，這是為什麼？』獼猴回答說：『天下最愚蠢的，沒有比你更甚的了！哪裡有把肝臟掛在樹上的？我們是親友，我把性命都託付給你，你卻還想圖謀我，想要我的命，從今以後，我們各自走各自的路吧！』 佛告訴比丘們：『那時鱉的妻子，就是暴志；鱉，就是調達；獼猴王，就是我的前身。』 一時，佛在王舍城游化，與一千二百五十位大比丘眾，以及諸位菩薩在一起。

English version: Then (the wife) asked her husband: 'Where do you often go when you go out? Could it be that you are indulging in immoral behavior outside?' Her husband replied: 'I have become friends with a monkey. It is intelligent and wise, and also understands principles. Every time I go out, I visit it, and we discuss scriptures together, only talking about happy things, with no other indulgent behavior.' His wife did not believe him, thinking it was not so. She was also angry, saying: 'The monkey is seducing my husband, causing him to go out frequently. I plan to kill it, so my husband will settle down.' So she pretended to be sick, lying weakly in bed. Her husband took care of her, treating her with medicine, but she did not get better. She said to her husband: 'Why bother with medicine? My illness is very serious. I must have the liver of your dear monkey to live!' Her husband replied: 'It is my friend, I have entrusted my life to it, I would never doubt it. How can I plot against it to save you?' His wife replied: 'Now we are husband and wife, one body, we should help each other. Instead, you care more about the monkey, which is unreasonable!' Her husband was pressured by his wife, and also respected her. He went to invite the monkey: 'I have visited you many times, and stayed at your place. Could you please come to my house? I would like to invite you for a simple meal.' The monkey replied: 'I live on land, and you live in water, how can I go?' The turtle replied: 'I will carry you on my back, and it will be safe.' The monkey agreed, and was carried halfway. The turtle said to the monkey: 'Do you want to know why I invited you? It is because my wife is seriously ill, and wants to eat your liver to cure her illness.' The monkey told him: 'Why didn't you tell me earlier? My liver is hanging on a tree, I didn't bring it with me.' He urged the turtle to go back and get the liver, then he would go. So he returned to the tree, jumping with joy. Then the turtle asked: 'You should have brought your liver to my house, but instead you went back up the tree, jumping with joy, why is that?' The monkey replied: 'The most foolish person in the world is no more foolish than you! Where is there a liver hanging on a tree? We are friends, I entrusted my life to you, but you still plotted against me, wanting my life. From now on, we will go our separate ways!' The Buddha told the monks: 'At that time, the turtle's wife was the embodiment of violence; the turtle was Devadatta; and the monkey king was my former self.' The Eleventh Sutra of the Five Immortals At one time, the Buddha was traveling in the city of Rajagriha, with a gathering of 1,250 great monks, and with all the Bodhisattvas.

。佛告諸會者：「乃往久遠無數劫時，有五仙人，處於山藪。四人為主，一人給侍，供養奉事，未曾失意，採果汲水，進以時節。一日遠行，採果水漿，懈廢眠寐，不以時還。日以過中四人失食，懷恨饑恚，謂其侍者：『卿給使令，何得如是？如卿所行，可為𣧑咒，不宜族姓。』侍者聞之，憂戚難言，退在樹下，近水邊坐，偏翹一腳，思惟自責：『執勞積久，今違四仙時食之供，既失道教，不順四等。』遂感而死。其足常著七寶之屐，翹足而坐。著屐墮水，而沒一隻。命過之後，即生外道為𣧑咒子。年十餘歲，與其同輩，戲于路側。時有梵志過見戲童，人數猥多，遍觀察之，見𣧑咒子，特有貴相，應為王者，顏貌殊異，於人中上。梵志命曰：『爾有王相，不宜懊惱游于眾內。』童子答曰：『吾𣧑咒子，何有王相？』梵志又曰：『如吾經典，儀容形體，與讖書符合，爾則應之。深思吾語，誠諦無欺。斯國之王當用某日某時薨殞，必禪爾位。』童子答曰：『唯勿廣之，協令靜密，設如仁言，當重念恩，不敢自憍。』梵志言畢，尋逃遁走，出之他國。後日未幾，王薨絕嗣，娉求賢士，以為國胄。群臣議曰：『國之無主，如人之無首，宜速發遣使者，勤求有德，以時立之。』使者四布，遙見斯童有異人之姿，輒尋遣人還啟群臣：『唯嚴王制，威儀法駕，幸來奉迎。』群臣百寮，莫不踴躍，如使者所白，嚴駕奉迎。香湯洗沐，五時朝服，寶冠劍帶，如先王之法，前後導衛，不違國典。即位處殿，南面稱制，境土安寧，民庶踴悅

現代漢語譯本：佛陀告訴在場的大眾：『在很久很久以前，無數劫之前，有五位仙人，住在山林之中。其中四位是首領，一位負責侍奉，供養他們，從不讓他們感到不滿意，採摘果實，汲取泉水，按時進奉。有一天，這位侍者遠行去採摘果實和取水，因為懈怠而睡著了，沒有按時返回。到了中午，四位仙人沒有飯吃，心中懷恨，又饑又怒，對侍者說：『你負責服侍我們，怎麼能這樣？像你這樣的行為，可以被視為是『𣧑咒』，不配做我們的族人。』侍者聽了這些話，憂愁難過，難以言表，退到樹下，坐在水邊，單腿翹起，反思自責：『我辛勤勞作了這麼久，今天卻違背了四位仙人按時吃飯的供養，既失去了道義教誨，又沒有順從四位仙人。』於是感到悲傷而死。他的腳上常常穿著七寶的木屐，翹著腳坐著。穿著木屐掉進水裡，一隻木屐沉沒了。他死後，就轉生為外道，成為『𣧑咒』的兒子。十多歲時，他和同伴在路邊玩耍。當時有一位婆羅門經過，看到這些玩耍的孩童，人數眾多，仔細觀察他們，看到『𣧑咒』的兒子，相貌特別尊貴，應該成為國王，容貌與衆不同，是人群中的佼佼者。婆羅門對他說：『你有帝王之相，不應該在人群中懊惱遊蕩。』童子回答說：『我是『𣧑咒』的兒子，怎麼會有帝王之相？』婆羅門又說：『根據我的經典，你的容貌形體，與預言書相符，你就是應驗之人。仔細思考我的話，真實不虛。這個國家的國王將在某日某時駕崩，一定會把王位禪讓給你。』童子回答說：『請不要聲張，保持安靜秘密，如果像您說的那樣，我一定會重念您的恩情，不敢驕傲自滿。』婆羅門說完，就逃跑了，去了其他國家。後來沒過多久，國王駕崩，沒有後嗣，於是尋找賢能之士，作為國家的繼承人。大臣們商議說：『國家沒有君主，就像人沒有頭一樣，應該立即派遣使者，勤勉地尋找有德之人，及時擁立他。』使者四處尋找，遠遠地看到這個孩童有異於常人的姿態，就派人回去稟告大臣：『請準備好國王的儀仗，威儀法駕，前來迎接。』大臣百官，無不歡欣鼓舞，按照使者所說，準備好車駕迎接。用香湯沐浴，穿上五時朝服，戴上寶冠，佩上劍帶，按照先王的規矩，前後護衛，不違背國家的典章。即位登上王殿，面向南方稱王，境內安定，百姓歡欣鼓舞。』 佛陀告訴在場的大眾：『在很久很久以前，無數劫之前，有五位仙人，住在山林之中。其中四位是首領，一位負責侍奉，供養他們，從不讓他們感到不滿意，採摘果實，汲取泉水，按時進奉。有一天，這位侍者遠行去採摘果實和取水，因為懈怠而睡著了，沒有按時返回。到了中午，四位仙人沒有飯吃，心中懷恨，又饑又怒，對侍者說：『你負責服侍我們，怎麼能這樣？像你這樣的行為，可以被視為是『𣧑咒』，不配做我們的族人。』侍者聽了這些話，憂愁難過，難以言表，退到樹下，坐在水邊，單腿翹起，反思自責：『我辛勤勞作了這麼久，今天卻違背了四位仙人按時吃飯的供養，既失去了道義教誨，又沒有順從四位仙人。』於是感到悲傷而死。他的腳上常常穿著七寶的木屐，翹著腳坐著。穿著木屐掉進水裡，一隻木屐沉沒了。他死後，就轉生為外道，成為『𣧑咒』的兒子。十多歲時，他和同伴在路邊玩耍。當時有一位婆羅門經過，看到這些玩耍的孩童，人數眾多，仔細觀察他們，看到『𣧑咒』的兒子，相貌特別尊貴，應該成為國王，容貌與衆不同，是人群中的佼佼者。婆羅門對他說：『你有帝王之相，不應該在人群中懊惱遊蕩。』童子回答說：『我是『𣧑咒』的兒子，怎麼會有帝王之相？』婆羅門又說：『根據我的經典，你的容貌形體，與預言書相符，你就是應驗之人。仔細思考我的話，真實不虛。這個國家的國王將在某日某時駕崩，一定會把王位禪讓給你。』童子回答說：『請不要聲張，保持安靜秘密，如果像您說的那樣，我一定會重念您的恩情，不敢驕傲自滿。』婆羅門說完，就逃跑了，去了其他國家。後來沒過多久，國王駕崩，沒有後嗣，於是尋找賢能之士，作為國家的繼承人。大臣們商議說：『國家沒有君主，就像人沒有頭一樣，應該立即派遣使者，勤勉地尋找有德之人，及時擁立他。』使者四處尋找，遠遠地看到這個孩童有異於常人的姿態，就派人回去稟告大臣：『請準備好國王的儀仗，威儀法駕，前來迎接。』大臣百官，無不歡欣鼓舞，按照使者所說，準備好車駕迎接。用香湯沐浴，穿上五時朝服，戴上寶冠，佩上劍帶，按照先王的規矩，前後護衛，不違背國家的典章。即位登上王殿，面向南方稱王，境內安定，百姓歡欣鼓舞。』

English version: The Buddha told the assembly: 'In the distant past, countless eons ago, there were five hermits living in the mountains. Four of them were leaders, and one served them, providing for them without ever causing them displeasure, gathering fruits and drawing water, offering them at the appropriate times. One day, this attendant went far away to gather fruits and water, and due to laziness, fell asleep and did not return on time. By midday, the four hermits had no food, and they were resentful, hungry, and angry. They said to the attendant: 『You are responsible for serving us, how could you do this? Your actions are like those of a 『𣧑咒』 (a type of sorcerer), and you are not worthy to be of our clan.』 Upon hearing these words, the attendant was filled with sorrow and distress, and unable to speak, he retreated under a tree, sat by the water, and with one leg raised, reflected and blamed himself: 『I have worked diligently for so long, yet today I have failed to provide the four hermits with their meal on time. I have lost the teachings of the Way and have not followed the four principles.』 He then felt grief and died. His feet were always adorned with seven-jeweled clogs, and he sat with one leg raised. Wearing the clogs, he fell into the water, and one clog sank. After his death, he was reborn as an outsider, the son of a 『𣧑咒』. When he was about ten years old, he was playing by the roadside with his companions. At that time, a Brahmin passed by and saw the children playing. There were many of them, and he observed them carefully. He saw the son of the 『𣧑咒』, who had a particularly noble appearance, and should become a king. His appearance was extraordinary, and he was superior among the people. The Brahmin said to him: 『You have the appearance of a king, you should not be wandering around in distress among the crowd.』 The boy replied: 『I am the son of a 『𣧑咒』, how could I have the appearance of a king?』 The Brahmin said again: 『According to my scriptures, your appearance and form match the prophecies, you are the one who is destined. Think carefully about my words, they are true and without deception. The king of this country will pass away on a certain day and time, and he will surely abdicate the throne to you.』 The boy replied: 『Please do not spread this news, keep it quiet and secret. If it is as you say, I will remember your kindness and will not be arrogant.』 After the Brahmin finished speaking, he fled and went to another country. Not long after, the king passed away without an heir, and they sought a virtuous person to be the successor of the country. The ministers discussed: 『A country without a ruler is like a person without a head, we should immediately send messengers to diligently seek a virtuous person and establish him in time.』 The messengers went everywhere, and from afar, they saw that this boy had an extraordinary appearance. They immediately sent someone back to inform the ministers: 『Please prepare the royal regalia, the majestic carriage, and come to welcome him.』 The ministers and officials were all overjoyed. According to what the messengers had reported, they prepared the carriage to welcome him. They bathed him with fragrant water, dressed him in the five-time court attire, put on the jeweled crown, and fastened the sword belt, following the customs of the previous kings. They escorted him with guards in front and behind, not violating the laws of the country. He ascended the throne in the palace, faced south, and became the ruler. The territory was peaceful, and the people were joyful.』

「於時梵志，仰瞻天文，下察地理，知已嗣立，即詣宮門求覲。門監啟曰：『外有梵志，欲求覲尊。』王詔見之。梵志進入，占謝咒愿，又白王曰：『如我所瞻，今果前誓，寧審諦乎！』王曰：『誠哉！道人神妙，蒙恩獲祚。』王曰：『道人，豈欲半國分藏珍寶乎？婦女美人、車馬侍使，恣所欲得！』梵志答曰：『一無所欲，唯求二愿：一曰、飲食進止，衣服臥起，與王一等相須，勿有前後；二曰、參議國事，所決同意，莫自專也。』王曰：『善哉！思嗣二愿，此豈不易乎！』王修治國，常以正法，不枉萬民。梵志受恩，因自憍恣，輕蔑重臣，群臣忿怨，俱進諫曰：『王尊位高，宜與國臣耆舊參議，偏信乞士，遂令悠慢陵侮群職。鄰國聞之，將為所嗤，以致寇難。』王曰：『吾少與之久有本誓，安可廢耶？』臣諫不止：『若王食饌，但勿須之，則必改也！』王遂可之，伺梵志出，不復須還，則先之食。梵志恚曰：『本要。云何今先獨食？』王曰：『雖吾先食，卿出未歸，豫別案饌，卿自來晚。』梵志罵曰：『咄𣧑咒子，不顧義理，而違本誓。』群臣聞之，臨臣毀君，咸奏欲殺。王詔群臣：『以何罪罪之？』各各進曰：『或云甑蒸之、或云煮之、或云枝解、或云臼搗、或云五𣐎截耳割舌挑目殺之。』王無所聽：『吾奉道法，慈心愍哀眾生之類，不害蠕動，況危人命！但給資糧，驅令出國。』群臣奉詔即給衣糧，逐使出境。

「獨涉遠路，觸冒寒暑，疲極憔悴，無所似類，而到他國

當時，一位婆羅門教徒仰觀天象，俯察地理，知道自己將要繼承王位，就前往王宮求見。守門人稟告說：『外面有一位婆羅門教徒，想要覲見大王。』國王下令召見他。婆羅門教徒進入宮殿，行禮致謝並祝願，又對國王說：『據我觀察，如今果然應驗了之前的誓言，這難道不是真的嗎！』國王說：『確實如此！道人真是神妙，我蒙受恩惠，獲得了福運。』國王說：『道人，你想要分一半國土，還是珍寶？美女、車馬、侍從，都隨你所愿！』婆羅門教徒回答說：『我一無所求，只求兩個願望：一是飲食起居，穿衣睡覺，都與大王一樣，不分先後；二是參與商議國家大事，所決定的事情要意見一致，不要獨斷專行。』國王說：『好啊！考慮繼承這兩個願望，這難道不容易嗎！』國王治理國家，常常以正法為準則，不冤枉百姓。婆羅門教徒受恩后，就變得驕橫放縱，輕視大臣，大臣們都憤恨怨怒，一起進諫說：『大王您地位尊貴，應該與國中老臣商議，偏信一個乞丐，以至於他傲慢無禮，侮辱群臣。鄰國聽到這件事，將會嘲笑我們，甚至會引發戰亂。』國王說：『我年少時就與他有誓約，怎麼可以廢棄呢？』大臣們勸諫不止：『如果大王您吃飯時，不要等他，他一定會改變的！』國王就同意了，等婆羅門教徒出去后，不再等他回來，就先吃飯了。婆羅門教徒生氣地說：『我們之前有約定，為什麼現在你先獨自吃飯？』國王說：『雖然我先吃了，但你出去還沒回來，我另外準備了飯菜，是你自己來晚了。』婆羅門教徒罵道：『你這個卑鄙的傢伙，不顧道義，違背之前的誓言。』大臣們聽到后，認為他侮辱大臣，譭謗君王，都上奏請求殺了他。國王詔令群臣：『要用什麼罪名來懲罰他？』大臣們各自進言說：『有人說用甑蒸他，有人說用鍋煮他，有人說肢解他，有人說用臼搗他，有人說用五種刑具截斷他的耳朵，割掉他的舌頭，挖出他的眼睛殺了他。』國王都沒有聽從：『我奉行道法，慈悲憐憫眾生，不傷害蠕動的生物，何況是危及人的性命！只是給他資糧，把他驅逐出境。』大臣們奉詔，就給他衣服和糧食，把他趕出了國境。 他獨自走在遙遠的路途上，遭受寒冷和酷暑，疲憊不堪，形容憔悴，和以前的樣子完全不同，然後到達了另一個國家。

At that time, a Brahmin, looking up at the heavens and down at the earth, knew that he would succeed to the throne. He went to the palace gate to seek an audience. The gatekeeper announced, 'There is a Brahmin outside who wishes to see Your Majesty.' The king ordered him to be brought in. The Brahmin entered the palace, paid his respects, offered blessings, and then said to the king, 'According to my observations, the previous oath has indeed come to pass. Is this not true?' The king said, 'Indeed! You are truly a divine man. I have received grace and good fortune.' The king said, 'Brahmin, do you wish for half of my kingdom or treasures? Women, carriages, and servants are all yours to command!' The Brahmin replied, 'I desire nothing, but I ask for two things: first, that in eating, resting, dressing, and sleeping, I shall be equal to the king, with no precedence; second, that I shall participate in the discussion of state affairs, and that decisions shall be made with mutual agreement, not by your sole discretion.' The king said, 'Very well! Considering these two requests, is this not easy?' The king governed the country, always adhering to the righteous law, and did not wrong the people. After receiving favor, the Brahmin became arrogant and disrespectful, looking down on the ministers. The ministers were resentful and angry, and they jointly advised the king, 'Your Majesty, your position is noble. You should consult with the old ministers of the country. By favoring a beggar, you have allowed him to become arrogant and insult the officials. Neighboring countries will laugh at us, and it may even lead to war.' The king said, 'I made an oath with him when I was young. How can I abandon it?' The ministers continued to advise, 'If Your Majesty does not wait for him when eating, he will surely change!' The king agreed. After the Brahmin went out, he did not wait for him to return and ate first. The Brahmin angrily said, 'We had an agreement. Why did you eat alone first?' The king said, 'Although I ate first, you had not returned. I prepared another meal for you. It is your own fault for being late.' The Brahmin cursed, 'You despicable fellow, disregarding righteousness and violating our previous oath!' The ministers, hearing this, considered it an insult to the ministers and slander against the king, and they all requested that he be killed. The king ordered the ministers, 'What crime shall we punish him for?' The ministers each offered their suggestions, 'Some say to steam him in a pot, some say to boil him, some say to dismember him, some say to pound him in a mortar, some say to cut off his ears, cut out his tongue, gouge out his eyes, and kill him with five instruments.' The king did not listen to any of them, 'I follow the righteous law, and I have compassion for all living beings. I do not harm even the smallest creatures, let alone endanger a human life! Just give him provisions and drive him out of the country.' The ministers obeyed the order, gave him clothes and food, and drove him out of the country. Alone, he traveled a long road, enduring cold and heat, exhausted and haggard, completely unlike his former self, and then arrived in another country.

。詣異梵志家，舊與親親，又而問曰：『卿何從來？何所綜習？業何經典，能悉念乎？』答曰：『吾從遠來，飢寒見逼，忘所誦習。』梵志心念：『此人所誦，今已廢忘，無所能化，當令田作，輒給奴子及犛牛耕。』見梵志耕種苦役奴子，酷令平地走使東西，奴子無聊，欲自投水。往到河側，則得一隻七寶之屐。心自念言：『欲與大家，大家無恩；欲與父母，必賣啖食。梵志困我，役使無賴，吾當奉承，以屐上之，可獲寬恣。』則赍屐還，用上梵志。

「梵志欣豫，心自念言：『此七寶屐，其價難訾。吾違王意，以屐奉上，𠎝咎可解。』尋還王國，以屐上王，深自陳悔前之罪釁，愿得原赦。王曰：『善哉！』王即納之幔里，別座坐之。會諸群臣則詔之曰：『卿等寧見前所逐梵志不耶？』答曰：『不見！』『設使見者當如之何？』答曰：『當斷其手足、截其耳鼻、斷頭斬腰，五毒治之。』王曰：『設使見者，能識之乎？』臣曰：『不審！』王出寶屐，以示群臣，命梵志出，與臣相見：『致此異寶，當共原之？』群臣啟曰：『此梵志罪，如山如海，不可赦也！獻屐一隻，何所施補？若獲一緉，罪可除也！』王即可之，重逐梵志，令更求一隻。梵志懊惱：『吾本呼嗟，而轉加劇。』還故主人，主人問曰：『卿至何所？而所從來？』梵志匿之不敢對說：『云偶行還。』則付犛牛奴子，使令耕種如前。

「於時梵志問奴子曰：『汝前寶屐，本何從得？』奴子俱行，示得屐處，至於水側，遍恣求之，不知只處。奴子捨去，梵志心念：『此之寶屐，必從上流來，下行求之不得

現代漢語譯本：他去拜訪一位婆羅門，那人以前是他的親戚。婆羅門問他：『你從哪裡來？學了些什麼？精通哪些經典，能全部背誦嗎？』他回答說：『我從遠方來，飢寒交迫，忘記了所學的東西。』婆羅門心想：『這個人所學的，現在已經廢棄遺忘了，沒有什麼可以教化的，應該讓他去種田，就給他奴隸和耕牛。』他看到婆羅門殘酷地役使奴隸耕種，命令奴隸在平地上跑來跑去，奴隸感到無聊，想要投河自盡。他走到河邊，撿到一隻七寶做的鞋子。他心裡想：『想給主人，主人不會感激；想給父母，他們肯定會賣掉換吃的。婆羅門困苦我，役使我，我不如把這鞋子獻給他，或許能得到寬待。』於是他拿著鞋子回去，獻給了婆羅門。 婆羅門很高興，心裡想：『這七寶鞋子，價值連城。我違背了國王的旨意，把鞋子獻給他，或許可以解除罪責。』他立刻回到王國，把鞋子獻給國王，深深地懺悔之前的罪過，希望得到赦免。國王說：『好啊！』國王就把他安置在帳幔里，另外設座讓他坐下。召集眾臣后，國王問他們：『你們有沒有見過之前被驅逐的婆羅門？』他們回答說：『沒有！』『如果見到他，你們會怎麼做？』他們回答說：『會砍斷他的手腳，割掉他的耳朵鼻子，砍頭斷腰，用五種酷刑來懲罰他。』國王說：『如果見到他，你們能認出來嗎？』大臣們說：『不確定！』國王拿出寶鞋，給大臣們看，命令婆羅門出來，與大臣們相見：『獻上這件寶物，應該一起原諒他嗎？』大臣們稟告說：『這個婆羅門的罪過，像山一樣高，像海一樣深，不可饒恕！獻上一隻鞋子，有什麼用？如果能獻上一雙，罪過或許可以免除！』國王同意了，再次驅逐婆羅門，讓他再去尋找另一隻。婆羅門懊惱地說：『我本來是想求饒，反而更加嚴重了。』他回到原來的主人那裡，主人問他：『你去了哪裡？從哪裡來的？』婆羅門隱瞞著不敢說，只說：『偶然走走就回來了。』於是又把耕牛和奴隸交給他，讓他像以前一樣耕種。 這時，婆羅門問奴隸說：『你之前得到的寶鞋，是從哪裡得到的？』奴隸和他一起去，指給他得到鞋子的地方，到了河邊，到處尋找，卻找不到另一隻。奴隸離開了，婆羅門心想：『這隻寶鞋，一定是上游漂下來的，往下游找是找不到的。』

English version: He went to visit a Brahmin, who was formerly a relative of his. The Brahmin asked him, 'Where do you come from? What have you studied? Which scriptures are you proficient in, and can you recite them all?' He replied, 'I come from afar, and I am suffering from hunger and cold, and I have forgotten what I have learned.' The Brahmin thought, 'This person's learning is now abandoned and forgotten, and there is nothing to teach him. He should be made to work in the fields, and I will give him a slave and an ox for plowing.' He saw the Brahmin cruelly exploiting the slaves for farming, ordering them to run back and forth on the flat ground. The slave felt bored and wanted to drown himself. He went to the riverbank and found a seven-jeweled shoe. He thought to himself, 'If I give it to the master, he will not be grateful; if I give it to my parents, they will surely sell it for food. The Brahmin is making me suffer and exploiting me, I might as well offer this shoe to him, perhaps I can get some leniency.' So he took the shoe back and offered it to the Brahmin. The Brahmin was delighted and thought, 'This seven-jeweled shoe is priceless. I have disobeyed the king's will, and if I offer this shoe to him, perhaps I can be relieved of my guilt.' He immediately returned to the kingdom and presented the shoe to the king, deeply repenting his previous offenses, hoping to be pardoned. The king said, 'Very well!' The king had him placed in a tent and seated him separately. After summoning the ministers, the king asked them, 'Have you seen the Brahmin who was previously expelled?' They replied, 'No!' 'If you were to see him, what would you do?' They replied, 'We would cut off his hands and feet, cut off his ears and nose, behead him, and punish him with five kinds of torture.' The king said, 'If you were to see him, would you recognize him?' The ministers said, 'We are not sure!' The king took out the jeweled shoe and showed it to the ministers, ordering the Brahmin to come out and meet them: 'Having presented this treasure, should he be forgiven?' The ministers reported, 'This Brahmin's sins are as high as a mountain and as deep as the sea, and cannot be forgiven! What good is offering one shoe? If he could offer a pair, perhaps his sins could be forgiven!' The king agreed and expelled the Brahmin again, ordering him to find the other shoe. The Brahmin was distressed and said, 'I originally wanted to beg for mercy, but it has become even worse.' He returned to his original master, who asked him, 'Where did you go? Where did you come from?' The Brahmin hid the truth and dared not speak, only saying, 'I just happened to walk around and came back.' Then he gave the ox and the slave back to him, and made him farm as before. At this time, the Brahmin asked the slave, 'Where did you get the jeweled shoe you found earlier?' The slave went with him and showed him the place where he found the shoe. They went to the riverbank and searched everywhere, but could not find the other one. The slave left, and the Brahmin thought, 'This jeweled shoe must have floated down from upstream, and it cannot be found by searching downstream.'

。』即逆流上行，見大蓮華，順流回波，魚口銜之。其華甚大，有千餘葉。梵志心念：『雖不得屐，以此華上之，儻可解過得復前寵。』便復執華，則見四仙人坐于樹下。前為作禮，問訊起居、聖體萬福。仙人曰：『然！卿所從來？』答曰：『吾失王意，雖獻一屐，不足解過，故逆流來，求之未獲。』仙人告曰：『卿為學人，當知進退！彼國王者，是吾等子，存待愛敬，同食坐起參宜。云何一旦罵之𣧑咒乎？卿之罪重，當相誅害！』今不相問，指示樹下：『則王先身為侍者時，供給仙時，坐翹一腳，憾結而終，寶屐墮水，一隻著腳，便自取去。』梵志取屐，稽首謝過，還到本國，續以上之。王即歡喜，群臣意解，復其寵位。」

佛告諸比丘：「爾時王者，則吾身是；四仙人者——拘留秦佛、拘那含文尼佛、迦葉佛、彌勒佛是也；其梵志者，調達是也。」

佛說爾時，莫不歡喜。

◎生經卷第一 大正藏第 03 冊 No. 0154 生經

生經卷第二

西晉三藏竺法護譯◎

佛說舅甥經第十二

一時佛游舍衛國祇樹給孤獨園，與大比丘眾俱。佛告諸比丘：「乃昔過去無數劫時，姊弟二人。姊有一子，與舅俱給官御府織金縷、錦綾羅縠，珍好異衣。見帑藏中琦寶好物，貪意為動，即共議言：『吾織作勤苦不懈，知諸藏物好醜多少，寧可共取用解貧乏乎！』夜人定后，鑿作地窟，盜取官物，不可貲數。明監藏者，覺物減少，以啟白王。王詔之曰：『勿廣宣之令外人知

現代漢語譯本：『即』是逆流而上，看見一朵巨大的蓮花，順著水流回旋，被魚的嘴銜著。那花非常大，有一千多片花瓣。梵志心想：『即使得不到木屐，用這朵花上去，或許可以解除過錯，重新獲得以前的寵愛。』於是又拿著花，就看見四個仙人坐在樹下。他上前行禮，問候起居，祝願聖體安康。仙人說：『是啊！你從哪裡來？』他回答說：『我失去了國王的信任，即使獻上一隻木屐，也不足以解除過錯，所以逆流而上，尋找木屐，但沒有找到。』仙人告訴他說：『你作為修行之人，應當知道進退！那位國王，是我們的兒子，應該對他愛護尊敬，一起吃飯、坐臥，參與政事。怎麼能突然辱罵詛咒他呢？你的罪過很重，應當受到懲罰！』現在不問你，指著樹下說：『那是國王前世做侍者時，供奉仙人時，翹著一隻腳坐著，心懷怨恨而死，寶貴的木屐掉入水中，一隻穿在腳上，就自己拿走了。』梵志取回木屐，磕頭謝罪，回到本國，繼續獻上木屐。國王非常高興，群臣的疑慮也解除了，恢復了他以前的寵愛地位。 佛告訴各位比丘：『當時的國王，就是我的前身；那四位仙人，就是拘留秦佛、拘那含牟尼佛、迦葉佛、彌勒佛；那個梵志，就是提婆達多。』 聽聞如下： 一時，佛在舍衛國祇樹給孤獨園，與眾多比丘在一起。佛告訴各位比丘：『在過去無數劫時，有一對姐弟。姐姐有一個兒子，和舅舅一起在官府的御用作坊里織造金縷、錦綾羅縠等珍貴華麗的衣服。他們看到倉庫里珍奇的寶物，貪心大動，就一起商量說：『我們織造辛苦，知道倉庫里物品的好壞和多少，不如一起拿來用，解決貧困吧！』夜裡人們入睡后，他們挖地道，盜取官府的財物，數量無法計算。第二天，看守倉庫的人發現物品減少，就稟告了國王。國王下令說：『不要聲張，讓外人知道。』

English version: 'That is,' going upstream, he saw a large lotus flower, swirling with the current, held in a fish's mouth. The flower was very large, with over a thousand petals. The Brahmin thought: 'Even if I cannot get the clogs, if I go up on this flower, perhaps I can atone for my mistake and regain my former favor.' So he took the flower again, and saw four immortals sitting under a tree. He went forward to pay his respects, inquired about their well-being, and wished them good health. The immortals said: 'Indeed! Where do you come from?' He replied: 'I have lost the king's trust, and even offering a clog is not enough to atone for my mistake, so I came upstream to look for it, but I have not found it.' The immortals told him: 'As a practitioner, you should know when to advance and when to retreat! That king is our son, and he should be loved and respected. We eat, sit, and participate in affairs together. How could you suddenly curse and insult him? Your sin is very serious, and you should be punished!' Now, without asking you, they pointed under the tree and said: 'That was when the king, in his previous life as a servant, was serving the immortals. He sat with one leg raised, and died with resentment. The precious clogs fell into the water, one on his foot, and he took it himself.' The Brahmin took the clogs, bowed his head to apologize, returned to his country, and continued to offer them. The king was very happy, the doubts of the ministers were resolved, and he restored his former position of favor. The Buddha told the monks: 'The king at that time was my former self; the four immortals were Krakucchanda Buddha, Kanakamuni Buddha, Kashyapa Buddha, and Maitreya Buddha; and that Brahmin was Devadatta.' ◎Sutra of Birth, Volume 1 Taisho Tripitaka Volume 03 No. 0154 Sutra of Birth Sutra of Birth, Volume 2 Translated by the Tripiṭaka master Zhu Fahu of the Western Jin Dynasty◎ The Buddha Speaks the Sutra of the Uncle and Nephew, Twelfth At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, together with a large assembly of monks. The Buddha told the monks: 'In the past, countless eons ago, there were a sister and a brother. The sister had a son, and together with his uncle, they worked in the royal workshop, weaving precious and beautiful clothes of gold thread, brocade, silk, and fine linen. Seeing the rare treasures in the treasury, their greed was aroused, and they discussed together, saying: 'We work hard weaving, and we know the quality and quantity of the items in the treasury. Why don't we take them together to alleviate our poverty?' After people had gone to sleep at night, they dug a tunnel and stole the royal property, an immeasurable amount. The next day, the person guarding the treasury discovered that items were missing and reported it to the king. The king ordered: 'Do not make it public, lest outsiders know.'

。舅甥盜者，謂王多事不能覺察，至於後日，遂當懾𢗗必復重來。且嚴警守，以用待之，得者收捉無令放逸。』藏監受詔，即加守備，其人久久，則重來盜。外甥教舅：『舅年尊體羸力少，若為守者所得，不能自脫。更從地窟，卻行而入，如令見得，我力強盛，當濟免舅。』舅適入窟，為守者所執。執者喚呼，諸守人捉甥不制。畏明日識，輒截舅頭，出窟持歸。晨曉藏監具以啟聞。王又詔曰：『輿出其尸，置四交路，其有對哭取死屍者，則是賊魁。』棄之四衢，警守積日。

「於時遠方，有大賈來，人馬車馳填噎塞路，奔突猥逼其人射鬧，載兩車薪置其尸上。守者明朝具以啟王，王詔微伺：『伺不周密，若有燒者，收縛送來。』於是外甥，將教僮豎執炬舞戲，人眾總鬧，以火投薪，薪燃熾盛。守者不覺，具以啟王。王又詔曰：『若已蛇維，更增守者，嚴伺其骨，來取骨者，則是原首。』甥又覺之，兼猥釀酒，特令醇厚詣守備者，微而酤之。守者連昔飢渴，見酒宗共酤飲，飲酒過多，皆共醉寐。俘囚酒瓶，受骨而去，守者不覺，明覆啟王。王又詔曰：『前後警守，竟不級獲，斯賊狡黠，更當設謀。』王即出女，莊嚴瓔珞，珠璣寶飾，安立房室，于大水傍。眾人侍衛，伺察非妄，必有利色來趣女者。素教誡女，得逆抱捉，喚令眾人則可收執。他日異夜，甥尋竊來，因水放株令順流下，唱叫奔急，守者驚趣謂：『有異人！』但見株杌，如是連昔，數數不變，守者玩習，睡眠不驚。甥即乘株，到女室，女則執衣，甥告女曰：『用為牽衣，可捉我臂

現代漢語譯本：舅甥二人是盜賊，他們認為國王事務繁忙，不會覺察到他們的行為。到了後來，他們認為國王一定會感到害怕，必定會再次前來盜竊。因此，要嚴加戒備，等待他們，抓到后要拘捕，不要讓他們逃脫。』藏監接受命令后，立即加強了防守。那兩人過了很久，又再次前來盜竊。外甥教唆舅舅說：『舅舅您年老體弱，如果被守衛抓到，無法脫身。不如從地道里，倒著進去，如果被發現了，我力氣大，可以幫助舅舅脫險。』舅舅剛進入地道，就被守衛抓住了。抓住舅舅的人大聲呼喊，其他守衛抓外甥卻沒能抓住。外甥害怕第二天被認出來，就砍下舅舅的頭，從地道里帶了出去。第二天早上，藏監把情況如實稟告了國王。國王又下令說：『把屍體擡出來，放在十字路口，如果有對著屍體哭泣的人，那就是賊首。』於是把屍體丟在十字路口，派人日夜看守。 當時，遠方有個大商人來了，人馬車輛擁擠，堵塞了道路，人們奔跑衝撞，喧鬧不已。商人用兩車柴草蓋在屍體上。守衛第二天早上把情況如實稟告了國王，國王下令暗中監視：『如果監視不周，有人燒柴，就把他們抓起來送來。』於是外甥帶著童僕拿著火把跳舞嬉鬧，眾人喧譁吵鬧，用火點燃柴草，柴草燃燒得很旺。守衛沒有察覺，把情況如實稟告了國王。國王又下令說：『如果已經燒成灰燼，就增加守衛，嚴密看守骨頭，來取骨頭的人，就是主謀。』外甥又知道了這個訊息，就大量釀酒，特意釀造醇厚的酒，送給守衛，偷偷地賣給他們。守衛們連日飢渴，看到酒就一起買來喝，喝得太多，都醉倒睡著了。外甥拿走酒瓶，取走了骨頭，守衛們沒有察覺，第二天又把情況稟告了國王。國王又下令說：『前後多次戒備，竟然沒有抓到賊人，這個賊人太狡猾了，應該再想辦法。』國王就讓自己的女兒出來，打扮得華麗，佩戴著珠寶首飾，安置在靠近大水的房間里。眾人侍衛，監視著，不讓有任何疏漏，如果有貪圖美色來接近女兒的人。事先告誡女兒，要反抱住他，然後呼喚眾人就可以抓捕。過了幾天，外甥又偷偷地來了，他把木樁放在水裡，讓它順流而下，一邊大聲喊叫，一邊快速奔跑，守衛們驚慌地跑過去，以為：『有奇怪的人！』但只看到木樁，像這樣連續幾天，都沒有變化，守衛們就習慣了，睡覺也不再驚醒。外甥就乘著木樁，到了女兒的房間，女兒就抓住他的衣服，外甥告訴女兒說：『不要抓衣服，抓住我的手臂。』

English version: The uncle and nephew were thieves, and they thought that the king was too busy to notice their actions. Later, they believed that the king would be frightened and would definitely come to steal again. Therefore, they should be on high alert, waiting for them, and if caught, they should be arrested and not allowed to escape. The prison warden accepted the order and immediately strengthened the defense. After a long time, the two came to steal again. The nephew instructed his uncle, 'Uncle, you are old and weak. If you are caught by the guards, you will not be able to escape. It's better to go in backwards through the tunnel. If you are discovered, I am strong and can help you escape.' As soon as the uncle entered the tunnel, he was caught by the guards. The person who caught the uncle shouted loudly, but the other guards failed to catch the nephew. The nephew, fearing that he would be recognized the next day, cut off his uncle's head and took it out of the tunnel. The next morning, the prison warden reported the situation to the king. The king then ordered, 'Carry the corpse out and place it at the crossroads. If anyone cries over the corpse, that is the ringleader.' So the corpse was left at the crossroads, and guards were stationed day and night. At that time, a great merchant from afar arrived, and the people, horses, and carriages were crowded, blocking the road. People were running and bumping into each other, making a lot of noise. The merchant covered the corpse with two carts of firewood. The guards reported the situation to the king the next morning. The king ordered a secret watch: 'If the watch is not thorough and someone burns the firewood, arrest them and bring them here.' So the nephew, with his servants, danced and played with torches, and the crowd made a lot of noise. They set fire to the firewood, and it burned fiercely. The guards did not notice and reported the situation to the king. The king then ordered, 'If it has been burned to ashes, increase the guards and watch the bones closely. Whoever comes to take the bones is the mastermind.' The nephew learned of this, so he brewed a large amount of wine, especially strong wine, and sent it to the guards, secretly selling it to them. The guards, who had been hungry and thirsty for days, bought and drank the wine together. They drank too much and all fell asleep drunk. The nephew took the wine bottles, took the bones, and the guards did not notice. The next day, they reported the situation to the king again. The king then ordered, 'Despite the repeated precautions, the thief has not been caught. This thief is too cunning, and we must think of another way.' The king then brought out his daughter, dressed her in gorgeous clothes and jewelry, and placed her in a room near the water. Many people were on guard, watching closely, not allowing any negligence. If anyone was attracted by her beauty and approached her, the daughter was instructed to embrace him and then call for the guards to arrest him. After a few days, the nephew came secretly again. He put a log in the water and let it float downstream, shouting loudly and running quickly. The guards rushed over in alarm, thinking, 'There is a strange person!' But they only saw the log. This happened for several days, and the guards became accustomed to it and no longer woke up when they slept. The nephew then rode the log to the daughter's room. The daughter grabbed his clothes, and the nephew told her, 'Don't grab my clothes, grab my arm.'

。』甥素𣧑黠，預持死人臂以用授女，女便放衣，轉捉死臂，而大稱叫遲。守者寤，甥得脫走。明具啟王，王又詔曰：『此人方便獨一無雙，久捕不得，當奈之何？』

「女即懷妊，十月生男。男大端正，使乳母抱行周遍國中：『有人見與有嗚噈者，便縛送來。』抱兒終日，無嗚噈者。甥為餅師住餅爐下，小兒饑啼，乳母抱兒趣餅爐下，市餅餔兒，甥既見兒，即以餅與因而鳴之。乳母還白王曰：『兒行終日無來近者，饑過餅爐，時賣餅者授餅乃鳴。』王又詔曰：『何不縛送？』乳母答曰：『小兒饑啼，餅師授餅因而鳴之，不意是賊，何因囚之？』王使乳母更抱兒出，及諸伺候見近兒者，便縛將來。甥酤美酒，呼請乳母及微伺者，就於酒家。勸酒大醉眠臥，便盜兒去。醒悟失兒，具以啟王。王又詔曰：『卿等頑騃，貪嗜狂水，既不得賊，覆亡失兒。』甥時得兒，抱至他國。前見國王，占謝答對，引經說誼，王大歡喜，輒賜祿位，以為大臣，而謂之曰：『吾之一國，智慧方便，無逮卿者，欲以臣女，若吾之女，當以相配，自恣所欲。』對曰：『不敢！若王見哀，其實欲索某國王女。』王曰：『善哉！從所志願！』王即有名自以為子，遣使者往，往令求彼王女，王即可之。王心念言：『續是盜魁，前後狡猾。』即遣使者：『欲迎吾女，遣其太子，五百騎乘，皆使嚴整。』王即敕外，疾嚴車騎。甥為賊臣，即懷恐懼，心自念言：『若到彼國，王必被覺，見執不疑。』便啟其王：『若王見遣，當令人馬五百騎，具衣服鞍勒一無差異，乃可迎婦。』王然其言，即往迎婦

現代漢語譯本：外甥非常狡猾，事先拿著死人的手臂，用來交給女子。女子便放開衣服，轉而抓住死人的手臂，然後大聲叫喊遲到了。守衛的人驚醒，外甥得以逃脫。天亮后，守衛把情況詳細稟告給國王，國王又下詔說：『這個人手段實在高明，獨一無二，抓捕很久都抓不到，該怎麼辦呢？』 現代漢語譯本：女子隨即懷孕，十個月後生了個男孩。男孩長得端正，讓乳母抱著在全國各地走動：『有人看見孩子並親吻他的，就綁起來送來。』乳母抱了一整天，沒有親吻孩子的人。外甥當了做餅的師傅，住在餅爐下面。小孩子餓得哭鬧，乳母抱著孩子走到餅爐下，買餅喂孩子。外甥看到孩子，就拿餅給他，並親了他一下。乳母回去稟告國王說：『孩子走了一整天，沒有人靠近他，餓的時候路過餅爐，賣餅的人給他餅吃，他就叫了一聲。』國王又下詔說：『為什麼不綁起來送來？』乳母回答說：『小孩子餓得哭鬧，做餅的師傅給他餅吃，他就叫了一聲，沒想到他是賊，怎麼能抓他呢？』國王讓乳母再次抱著孩子出去，讓那些伺候的人看到誰靠近孩子，就綁起來送來。外甥買了美酒，邀請乳母和那些伺候的人，到酒館喝酒。勸酒喝得大醉，都睡著了，外甥就偷走了孩子。醒來后發現孩子丟了，把情況詳細稟告給國王。國王又下詔說：『你們這些愚蠢的人，貪圖酒水，既抓不到賊，又丟了孩子。』外甥這時得到了孩子，抱著到了別的國家。他去見國王，應對自如，引經據典，國王非常高興，就賜給他官職，讓他當了大臣，並對他說：『我們國家，智慧和手段，沒有人能比得上你，想把我的女兒，或者我的養女，嫁給你，任你選擇。』外甥回答說：『不敢！如果大王可憐我，我其實想娶某國王的女兒。』國王說：『好啊！就按你的願望辦！』國王就對外宣稱外甥是自己的兒子，派使者去，讓使者去求那個國王的女兒，那個國王答應了。那個國王心裡想：『這人肯定是盜賊頭子，前後都這麼狡猾。』就派使者說：『想迎娶我的女兒，要派他的太子，帶著五百騎兵，都要裝備整齊。』國王就下令外面，趕緊準備車馬。外甥作為賊臣，心裡非常害怕，心想：『如果到了那個國家，國王肯定會發現，被抓住是肯定的。』就稟告國王說：『如果大王派人去，要派五百騎兵，衣服馬鞍都要一模一樣，才能迎娶新娘。』國王認為他說得對，就派人去迎娶新娘。

English version: The nephew was extremely cunning. He had previously taken a dead man's arm to give to the woman. The woman then released her clothes, grabbed the dead arm, and loudly cried out that she was late. The guards were awakened, and the nephew was able to escape. In the morning, the guards reported the situation in detail to the king, who then issued an edict saying, 'This person's methods are truly ingenious and unparalleled. We have been unable to capture him for a long time. What should we do?' English version: The woman then became pregnant, and ten months later, she gave birth to a boy. The boy was handsome, and the wet nurse was ordered to carry him around the country, with the instruction: 'If anyone sees the child and kisses him, bind them and bring them here.' The wet nurse carried the child all day, but no one kissed him. The nephew became a baker and lived under the baking oven. The child cried from hunger, and the wet nurse took him to the oven to buy a cake for him. When the nephew saw the child, he gave him a cake and kissed him. The wet nurse returned and reported to the king, 'The child was carried around all day, and no one approached him. When he was hungry, we passed the oven, and the baker gave him a cake, and he cried out.' The king then issued an edict, 'Why not bind him and bring him here?' The wet nurse replied, 'The child was crying from hunger, and the baker gave him a cake, and he cried out. I didn't expect him to be the thief. How can we arrest him?' The king ordered the wet nurse to take the child out again, and instructed the attendants to bind and bring anyone who approached the child. The nephew bought fine wine and invited the wet nurse and the attendants to the tavern. He plied them with wine until they were drunk and fell asleep, and then he stole the child. When they woke up and found the child missing, they reported the situation in detail to the king. The king then issued an edict, 'You foolish people, you are greedy for wine. You have neither captured the thief nor recovered the child.' The nephew then took the child and went to another country. He met the king, answered his questions with ease, and quoted scriptures. The king was very pleased and granted him an official position, making him a minister. He said to him, 'In our country, no one can match your wisdom and methods. I would like to marry my daughter, or my adopted daughter, to you. You may choose as you wish.' The nephew replied, 'I dare not! If Your Majesty pities me, I actually wish to marry the daughter of a certain king.' The king said, 'Very well! Your wish shall be granted!' The king then declared that the nephew was his son and sent an envoy to ask for the hand of that king's daughter. That king agreed. That king thought to himself, 'This person must be the leader of the thieves. He is so cunning in everything he does.' He then sent an envoy saying, 'If you wish to marry my daughter, you must send your crown prince with five hundred horsemen, all fully equipped.' The king then ordered his people to quickly prepare the carriages and horses. The nephew, as a thief minister, was very afraid and thought to himself, 'If I go to that country, the king will surely discover me, and I will undoubtedly be captured.' He then reported to his king, 'If Your Majesty sends people, you must send five hundred horsemen, with identical clothing and saddles, to welcome the bride.' The king agreed with his words and sent people to welcome the bride.

「王令女飲食待客，善相娛樂，二百五十騎在前；二百五十騎在後。甥在其中，跨馬不下。女父自出，屢觀察之。王入騎中躬執甥出：『爾為是非前後方便，捕何叵得？』稽首答曰：『實爾是也！』王曰：『卿之聰哲，天下無雙，隨卿所愿，以女配之，得為夫婦。』」

佛告諸比丘：「欲知爾時甥者，則吾身是；女父王者，舍利弗是也；舅者，調達是也；女婦國王父，輸頭檀是也；母，摩耶是；婦，瞿夷是；子，羅云是也。」

佛說是時，莫不歡喜。◎

◎佛說閑居經第十三

一時佛游拘留國轉游，與大比丘眾五百人俱。稍至城裡聚落，有自然好音，佛頓其中。時彼聚落有梵志長者，與無央數眾，悉共普聞。有大寂志，姓曰瞿曇，釋族姓子，棄國轉游城裡聚落，與大比丘五百人俱。彼佛大聖，名稱普聞，流遍十方，莫不宣揚。疑者肅驚，戰戰兢兢，莫不欣戴，號曰如來、至真、等正覺、明行成為、善逝、世間解、無上士、導法御、天人師，號佛、世尊。則以加哀，天上人間諸魔梵天、沙門梵志、開化天人，證以六通，獨步三界。所說經法，初語亦善，中語亦善，竟語亦善。分別其義，微妙見諦，凈修梵行，得覲如斯如來、至真、等正覺，善哉蒙慶，若能稽首，敬受道教，功祚無量。

於時梵志長者，往詣佛所，稽首足下，卻坐一面，敬問占謝，叉手白佛者，揖讓者，遙見默者，卻住一面者

『國王讓女兒準備飲食招待客人，擅長娛樂，有二百五十騎兵在前開路；二百五十騎兵在後護衛。外甥在隊伍中，騎在馬上不下來。女兒的父親親自出來，多次觀察他。國王進入騎兵隊伍中親自拉著外甥出來，說：『你這樣前後周旋，是爲了什麼？』外甥叩頭回答說：『確實是爲了你！』國王說：『你的聰明才智，天下無雙，隨你的願望，把女兒嫁給你，讓你成為夫妻。』 佛告訴眾比丘：『想知道那時的外甥是誰嗎？就是我的前身；女兒的父親國王，就是舍利弗；舅舅，就是提婆達多；女兒的公公國王，就是凈飯王；母親，就是摩耶夫人；妻子，就是瞿夷；兒子，就是羅睺羅。』 一時，佛在拘留國游化，與五百位大比丘同行。逐漸來到城裡的村落，那裡有自然美妙的聲音，佛就在那裡停留。當時那個村落里有一位婆羅門長者，和無數的民眾，都聽到了這個訊息。有一位偉大的寂靜修行者，姓瞿曇，是釋迦族的王子，捨棄了王位，在城裡的村落游化，與五百位大比丘同行。這位佛陀大聖，名聲遠揚，傳遍十方，沒有誰不宣揚他的名號。疑惑的人肅然震驚，戰戰兢兢，沒有誰不欣喜敬仰，稱他為如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。他以慈悲之心，開化天上人間諸魔梵天、沙門婆羅門，以六神通為證，獨步三界。他所說的經法，開頭也好，中間也好，結尾也好。分別解釋其中的含義，微妙而能見真諦，清凈地修行梵行，能夠見到這樣的如來、至真、等正覺，真是太幸運了，如果能夠叩頭，恭敬地接受他的教導，功德福報將是無量的。 當時，婆羅門長者來到佛陀所在的地方，叩拜佛足，退坐在一旁，恭敬地詢問，合掌向佛行禮，或者揖讓，或者遠遠地看著，或者退到一旁。

'The king had his daughter prepare food and drink to entertain guests, and she was skilled in providing entertainment. There were two hundred and fifty horsemen in front and two hundred and fifty horsemen behind. The nephew was among them, riding his horse without dismounting. The daughter's father came out himself and observed him repeatedly. The king entered the ranks of the horsemen and personally led the nephew out, saying, 『What is the purpose of your maneuvering back and forth?』 The nephew bowed his head and replied, 『Indeed, it is for you!』 The king said, 『Your wisdom and intelligence are unparalleled in the world. According to your wish, I will marry my daughter to you, so that you may become husband and wife.』 The Buddha told the monks, 『Do you want to know who the nephew was at that time? It was my former self. The king, the daughter's father, was Sariputra. The uncle was Devadatta. The king, the daughter's father-in-law, was Suddhodana. The mother was Maya. The wife was Gopa. The son was Rahula.』 ◎The Thirteenth Sutra on the Buddha's Dwelling in Solitude At one time, the Buddha was traveling in the country of Kuru, accompanied by a large assembly of five hundred monks. Gradually, they arrived at a village in the city, where there was a naturally beautiful sound, and the Buddha stopped there. At that time, there was a Brahmin elder in that village, along with countless people, who all heard the news. There was a great ascetic, named Gautama, a son of the Shakya clan, who had abandoned his kingdom and was traveling in the villages of the city, accompanied by five hundred monks. This great sage, the Buddha, was renowned, his name spreading throughout the ten directions, and everyone proclaimed his name. Those who doubted were startled and trembled, and all were filled with joy and reverence, calling him the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. With compassion, he enlightened the gods, humans, demons, Brahma, ascetics, and Brahmins, proving his six supernatural powers, and was unique in the three realms. The teachings he spoke, the beginning was good, the middle was good, and the end was good. He explained the meanings, subtly revealing the truth, and purely practiced the holy life. It was fortunate to be able to see such a Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. If one could bow down and respectfully receive his teachings, the merit and blessings would be immeasurable. At that time, the Brahmin elder went to where the Buddha was, bowed at his feet, and sat down to one side, respectfully asking questions, clasping his hands in greeting, or bowing, or looking from afar in silence, or standing to one side.

。於時世尊告梵志長者：「假使有人來問汝者，何所沙門不當供養奉事？」答曰：「不及，唯佛說之！」

佛言：「其有沙門梵志，眼著妙色、耳貪五音、鼻慕好香、口存美味、身猗細滑，志於諸法不捨于欲、貪嫉恩愛，志求無厭，焚燒之痛。如是之比沙門梵志，不當供養奉事尊敬。」白佛言：「有來問者，當以是答乃合善義，則應法化。所以者何？我等著色聲香味細滑之法、恩愛之著，貪求無厭，斯輩之類，迷於五陰，惑於六衰。官爵俸祿，財物富貴，不以懈惓，與俗無別。以是之故，不當奉供順此等類。」

佛告梵志長者：「假使有人來問汝者，當供事奉敬尊重何所沙門梵志？當云何乎？」白世尊曰：「其不著念五陰六衰淫怒癡，習濟色聲香味細滑之念，斯等積德，溫雅和順，正當供事如此之輩，沙門梵志。」

佛告城裡聚落梵志長者：「汝等何故說此言乎？寧有比類？安知沙門梵志，已離淫怒癡，又教人離及色聲香味細滑恩愛之著，心惱之熱，諸情無厭。」答佛言：「吾等數見沙門梵志，端正殊好，舍色聲香味細滑所欲，處在閑居，若樹下坐，塳間曠野，棄諸瑕惡，志無所求，燕居獨處，彼則永除色痛想行識諸法之念，斷求念空。常察此等沙門梵志，離淫怒癡，亦教人離，舍色聲香味細滑之念。聽聞如是，以斯為樂，恩愛之著，永以除盡。可意色慾，諸所慕求，㸌然已離，則以時節供事所樂，五陰六情，亦復如是

現代漢語譯本：當時，世尊告訴梵志長者：『如果有人來問你，哪些沙門不應該供養奉事？』回答說：『我不知道，只有佛陀才能說！』 佛說：『那些沙門梵志，眼睛貪戀美色，耳朵貪圖五音，鼻子喜歡好香，口中留戀美味，身體依戀細滑，心志對於諸法不捨棄慾望，貪婪嫉妒恩愛，心求無厭，被焚燒的痛苦所折磨。像這樣的沙門梵志，不應該供養奉事尊敬。』梵志長者對佛說：『如果有人來問，應當這樣回答才符合善義，才符合佛法教化。為什麼呢？我們這些人貪戀色聲香味細滑之法，執著于恩愛，貪求無厭，這類人迷惑於五陰，被六衰所迷惑。他們追求官爵俸祿，財物富貴，不肯懈怠，與世俗之人沒有區別。因此，不應該供養順從這類人。』 佛告訴梵志長者：『如果有人來問你，應當供事奉敬尊重哪些沙門梵志？你應當如何回答？』梵志長者對世尊說：『那些不執著於五陰六衰淫怒癡，修習捨棄色聲香味細滑之念的人，這些人積累功德，溫和文雅，應當供事這樣的沙門梵志。』 佛告訴城裡聚落的梵志長者：『你們為什麼說這樣的話呢？有什麼依據嗎？你們怎麼知道沙門梵志已經遠離淫怒癡，又教導別人遠離色聲香味細滑恩愛之執著，以及心中煩惱的熱惱，諸情無厭？』梵志長者回答佛說：『我們多次見到沙門梵志，端正美好，捨棄色聲香味細滑的慾望，住在閑靜之處，或在樹下坐禪，或在墳地曠野，拋棄各種瑕疵惡習，心無所求，安靜獨處，他們永遠去除色受想行識諸法的念頭，斷絕求念空。我們常常觀察這些沙門梵志，他們遠離淫怒癡，也教導別人遠離，捨棄色聲香味細滑的念頭。聽聞這些，以此為樂，恩愛之執著，永遠去除乾淨。他們所喜愛的事物，所追求的慾望，都已徹底捨棄，因此我們才在適當的時候供養他們所喜愛的物品，五陰六情，也是如此。』

English version: At that time, the World Honored One said to the Brahmin elder, 'If someone were to ask you, which ascetics should not be offered to and served?' He replied, 'I do not know, only the Buddha can say!' The Buddha said, 'Those ascetics and Brahmins whose eyes are attached to beautiful sights, whose ears crave the five sounds, whose noses desire pleasant fragrances, whose mouths linger over delicious flavors, whose bodies are attached to fine textures, whose minds do not relinquish desires for all things, who are greedy and jealous of love, whose desires are insatiable, and who are tormented by the pain of burning. Such ascetics and Brahmins should not be offered to, served, or respected.' The Brahmin elder said to the Buddha, 'If someone were to ask, this is how one should answer to be in accordance with good meaning and the Dharma's teachings. Why? Because we are attached to the pleasures of sights, sounds, smells, tastes, and textures, clinging to love, and our desires are insatiable. Such people are deluded by the five aggregates and confused by the six declines. They pursue official positions, salaries, wealth, and riches without any sense of weariness, and are no different from worldly people. Therefore, we should not offer to or follow such people.' The Buddha said to the Brahmin elder, 'If someone were to ask you, which ascetics and Brahmins should be offered to, served, and respected? How should you answer?' The Brahmin elder said to the World Honored One, 'Those who are not attached to the five aggregates, the six declines, lust, anger, and delusion, who practice abandoning the thoughts of sights, sounds, smells, tastes, and textures, these people accumulate merit, are gentle and harmonious, and such ascetics and Brahmins should be offered to.' The Buddha said to the Brahmin elders in the city and villages, 'Why do you say such things? Is there any basis for this? How do you know that ascetics and Brahmins have already abandoned lust, anger, and delusion, and also teach others to abandon the attachments to sights, sounds, smells, tastes, and textures, the heat of mental afflictions, and the insatiable desires of the senses?' The Brahmin elders replied to the Buddha, 'We have often seen ascetics and Brahmins who are upright and beautiful, who have abandoned the desires for sights, sounds, smells, tastes, and textures, who live in quiet places, either sitting under trees or in cemeteries and wildernesses, who have discarded all flaws and evil habits, whose minds are without desires, and who live in solitude. They have forever removed the thoughts of the aggregates of form, feeling, perception, mental formations, and consciousness, and have cut off the pursuit of emptiness. We often observe these ascetics and Brahmins, they have abandoned lust, anger, and delusion, and also teach others to abandon them, and to abandon the thoughts of sights, sounds, smells, tastes, and textures. Hearing this, they take it as their joy, and the attachments of love are forever removed. The things they used to like, the desires they used to pursue, have been completely abandoned. Therefore, we offer them what they like at the appropriate time, and the same is true for the five aggregates and the six senses.'

。我觀此等沙門梵志，處在閑居，若樹下坐，塳間曠野，獨而燕處，則已永除眼色耳聲鼻香口味身受心法，積眾德本，恭順和雅，如是比像，我等觀之。沙門梵志離淫怒癡，及教人離，我等今日，自歸佛及法僧，奉受五戒，為清信士。」

佛說舍利弗般泥洹經第十四

一時佛游王舍城迦蘭陀竹園中。爾時賢者舍利弗在那羅聚落，得疾困劣，寢在於床，與諸賢者沙彌俱。於時舍利弗，尋般泥洹，侍者諄那供養奉事，如法已訖，取缽衣服，就王舍城。到竹樹間，已日昳時，從燕處起，取缽衣服，至阿難所。稽首足下，退坐一面，諄那沙彌白阿難曰：「唯然，仁者！欲得知不？賢者舍利弗已取滅度，我今赍持和上舍利及缽衣服。」賢者阿難報諄那曰：「便與我俱往詣佛所敬事修禮，儻從世尊得聞要法。」諄那答曰：「唯然從命！」

於時阿難與諄那俱往詣佛所，稽首足下退坐一面，叉手白佛：「我身羸極，無復力勢柔弱疲劣，不能修法。所以者何？諄那(晉言碎末)沙彌來詣我所，稽首足下為我說言：『仁者欲知，賢者舍利弗已取滅度？並赍衣缽及舍利。』」佛告賢者阿難：「汝意諄那念舍利弗比丘，赍于戒品而滅度，定品、慧品、解脫品、度知見品而滅度乎？又吾了是法，致最正覺，乃分別說；及四意止、四意斷、四神足、五根五力、七覺意、八聖道行，佛所現信。汝於今見舍利弗比丘又般泥洹，而反愁戚，涕泣悲哀，不能自勝。」

賢者白世尊曰：「舍利弗比丘不赍持戒、定、慧、解、度知見品而滅度也

現代漢語譯本：『我觀察這些沙門和婆羅門，他們身處閑靜之處，或在樹下打坐，或在墳地曠野，獨自安居，他們已經永遠斷絕了眼、色、耳、聲、鼻、香、味、身、受、心、法，積累了眾多功德根本，恭敬順從，溫和文雅，就像這樣的人，我們都看在眼裡。沙門和婆羅門遠離淫慾、嗔怒、愚癡，並且教導他人遠離這些，我們今天，皈依佛、法、僧，奉行五戒，成為清凈的在家信徒。』 佛說舍利弗般涅槃經第十四 一時，佛陀在王舍城的迦蘭陀竹園中游化。當時，賢者舍利弗在那羅聚落，身患重病，臥床不起，與一些賢者和沙彌在一起。這時，舍利弗即將般涅槃，侍者諄那供養服侍，如法處理完后，拿著缽和衣服，前往王舍城。到達竹林時，已是日過中午，他從靜處起身，拿著缽和衣服，來到阿難尊者處。他向阿難尊者頂禮，退坐在一旁，諄那沙彌對阿難說：『尊者，您想知道嗎？賢者舍利弗已經入滅，我現在帶著和尚的舍利和缽、衣服。』賢者阿難對諄那說：『你和我一起去佛陀那裡，恭敬地禮拜，或許能從世尊那裡聽到重要的教法。』諄那回答說：『好的，遵命！』 這時，阿難和諄那一起前往佛陀那裡，向佛陀頂禮，退坐在一旁，合掌對佛陀說：『我身體非常虛弱，沒有力氣，柔弱疲憊，不能修行佛法。這是為什麼呢？因為諄那（晉語意為碎末）沙彌來到我這裡，向我頂禮，對我說：『尊者，您想知道嗎？賢者舍利弗已經入滅？並且帶來了衣缽和舍利。』佛陀告訴賢者阿難：『你認為諄那想到舍利弗比丘，是帶著戒品而入滅，還是定品、慧品、解脫品、度知見品而入滅呢？我又了知這些法，達到最正覺，才分別解說；以及四念處、四正勤、四神足、五根五力、七覺支、八聖道行，佛陀所展現的信心。你現在看到舍利弗比丘又般涅槃，反而憂愁悲傷，哭泣哀嘆，不能自持。』 賢者阿難對世尊說：『舍利弗比丘不是帶著戒、定、慧、解脫、度知見品而入滅的。』

English version: 'I observe these ascetics and Brahmins, who dwell in secluded places, either sitting under trees, or in desolate fields, living alone in peace. They have forever eliminated the eye, form, ear, sound, nose, smell, taste, body, sensation, mind, and dharma. They have accumulated numerous roots of merit, are respectful, obedient, gentle, and refined. Such are the people we observe. The ascetics and Brahmins are free from lust, anger, and delusion, and they teach others to be free from these. Today, we take refuge in the Buddha, the Dharma, and the Sangha, observe the five precepts, and become pure lay disciples.' The Buddha spoke these words, and everyone was very happy. The Fourteenth Sutra of the Buddha on the Parinirvana of Shariputra At one time, the Buddha was wandering in the Kalanda Bamboo Grove in Rajagriha. At that time, the venerable Shariputra was in the village of Narala, suffering from a severe illness, lying in bed, with some venerable ones and novices. Then, Shariputra was about to enter Parinirvana. The attendant Chuna served and cared for him. After completing the proper procedures, he took the bowl and robes and went to Rajagriha. When he arrived at the bamboo grove, it was past noon. He arose from his quiet place, took the bowl and robes, and went to the venerable Ananda. He bowed at Ananda's feet, sat down to one side, and the novice Chuna said to Ananda: 'Venerable one, do you wish to know? The venerable Shariputra has entered Nirvana, and I now bring the relics, bowl, and robes of my teacher.' The venerable Ananda said to Chuna: 'Come with me to the Buddha, and we will respectfully pay homage. Perhaps we can hear important teachings from the World Honored One.' Chuna replied: 'Yes, I will obey!' Then, Ananda and Chuna went together to the Buddha, bowed at his feet, sat down to one side, and with palms joined, said to the Buddha: 'My body is extremely weak, I have no strength, I am feeble and tired, and I cannot practice the Dharma. Why is this? Because the novice Chuna (meaning 'fragments' in Jin language) came to me, bowed at my feet, and said to me: 'Venerable one, do you wish to know? The venerable Shariputra has entered Nirvana? And he has brought the robes, bowl, and relics.' The Buddha said to the venerable Ananda: 'Do you think that Chuna is thinking that the monk Shariputra entered Nirvana with the precepts, or with the concentration, wisdom, liberation, and knowledge of liberation? I have understood these dharmas, attained the most perfect enlightenment, and then explained them separately; as well as the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path, the faith shown by the Buddha. Now you see that the monk Shariputra has entered Parinirvana again, and you are instead sorrowful, weeping, and lamenting, unable to control yourself.' The venerable Ananda said to the World Honored One: 'The monk Shariputra did not enter Nirvana with the precepts, concentration, wisdom, liberation, or knowledge of liberation.'

。世尊以是分別斯法，成最正覺，分別說耳！及四意止、四意斷、四神足念、五根五力、七覺意、八聖道行，亦不赍此而滅度也！」

阿難白佛：「唯然，世尊！舍利弗比丘奉戒真諦，有妙辯才，講法無厭，其四部眾，聽之不惓，說之不懈，多所勸助，開化未解，令心欣豫，莫不奉命。知節止足，常志精進，志常定止，有大聖智無極之慧，卒問對之言辭，應機發遣，博達能了，尋音答報，一切能通，智慧為寶，眾德具足。舍利弗比丘，巍巍如是。以故我見舍利弗比丘取滅度去，愁憂悲哀，心懷感戚，不能自勝！」

佛告阿難：「生者在世，安可久存？有諸思想緣起之法，必當歸盡，壞敗永沒，法當崩敗，法應當壞。欲使不爾，終不可得。」

佛告阿難：「佛本自說，一切恩愛皆當別離。夫生有終，物成有敗，合則有散，應當滅盡壞敗，欲使不爾，安得如意？應當終沒歸於無常，離別之法，欲使不散，安得可獲乎？」

佛語阿難：「舍利弗所游之處，佛心則安，不以為慮。應當別離，壞敗無常，欲使不至，安可獲乎？法起有滅，物成有敗，人生有終，興盛必衰，應當無常。別離之法，欲使不至，未可獲也！譬如大寶之山，嵩高之頂，一旦崩摧。如是，阿難！舍利弗比丘在眾僧中，今取滅度，如寶山崩。無常壞敗，別離之法，欲使不至，安得如意？」

佛告阿難：「猶大寶樹，根芽莖節，枝葉華實，具足茂好，大觚卒墮，則現缺減，視之無威。如是，阿難！舍利弗比丘存在眾僧，今取滅度，眾僧威減，應當滅盡

現代漢語譯本：世尊是這樣分別這些法，成就最正覺，分別解說罷了！以及四念處、四正勤、四神足、五根、五力、七覺支、八聖道行，也不會帶著這些而滅度的！' 阿難對佛說：『是的，世尊！舍利弗比丘奉持戒律的真諦，有巧妙的辯才，講法不知疲倦，他的四部弟子，聽他講法不厭倦，講法不懈怠，多方勸導幫助，開導那些不明白的人，使他們內心歡喜，沒有不遵從他的教誨的。他知道節制，懂得滿足，常常立志精進，心志常常安定，有大聖人的智慧和無邊的智慧，突然問他問題，他能應機回答，博學通達，能理解，能立刻回答，一切都能通曉，以智慧為寶，具備各種德行。舍利弗比丘，是如此的偉大。因此我看到舍利弗比丘入滅，感到憂愁悲傷，心中感傷，不能自已！』 佛告訴阿難：『生存在世間的人，怎麼能長久存在呢？一切由思想緣起的法，必定會歸於盡頭，壞滅永遠消失，法應當崩壞，法應當壞滅。想要不這樣，終究是不可能的。』 佛告訴阿難：『佛本來就說過，一切恩愛都會別離。凡是生出來的都有終結，事物形成都有敗壞，聚合就有離散，應當滅盡壞敗，想要不這樣，怎麼能如意呢？應當最終消失歸於無常，離別的規律，想要不離散，怎麼可能得到呢？』 佛告訴阿難：『舍利弗所去的地方，我的心就安定，不為此擔憂。應當別離，壞滅無常，想要不這樣，怎麼可能得到呢？法產生就有滅亡，事物形成就有敗壞，人生有終結，興盛必定衰落，應當是無常的。離別的規律，想要不發生，是不可能的！譬如大寶山，高聳的山頂，一旦崩塌。這樣，阿難！舍利弗比丘在僧眾中，現在入滅，就像寶山崩塌。無常壞滅，離別的規律，想要不發生，怎麼能如意呢？』 佛告訴阿難：『就像大寶樹，根芽莖節，枝葉花果，都茂盛美好，大樹突然倒下，就顯得缺損，看起來沒有威嚴。這樣，阿難！舍利弗比丘存在於僧眾中，現在入滅，僧眾的威嚴就減少了，應當滅盡。』

English version: The World Honored One thus distinguishes these dharmas, achieves the most perfect enlightenment, and explains them separately! And the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path, will also not be carried away with him when he passes into Nirvana!' Ananda said to the Buddha, 'Yes, World Honored One! The Bhikkhu Sariputra upholds the true essence of the precepts, possesses wonderful eloquence, speaks the Dharma without weariness, and his fourfold assembly listens to him without fatigue, speaks without laziness, greatly encourages and assists, enlightens those who do not understand, makes their hearts rejoice, and none do not obey his teachings. He knows moderation, is content, always aspires to diligence, his mind is always stable, he has the great wisdom of a sage and boundless wisdom, when suddenly asked a question, he can respond appropriately, is learned and understands, can immediately answer, is able to understand everything, takes wisdom as a treasure, and is complete with all virtues. The Bhikkhu Sariputra is so magnificent. Therefore, when I see the Bhikkhu Sariputra enter Nirvana, I feel sorrow and grief, my heart is saddened, and I cannot control myself!' The Buddha told Ananda, 'Those who live in the world, how can they exist forever? All dharmas that arise from thought will surely come to an end, be destroyed and disappear forever, dharmas should collapse, dharmas should be destroyed. To wish it otherwise is ultimately impossible.' The Buddha told Ananda, 'The Buddha has always said that all love and affection will be separated. All that is born has an end, all that is formed has decay, all that is gathered will be scattered, it should be destroyed and decayed, to wish it otherwise, how can it be as one wishes? It should ultimately disappear and return to impermanence, the law of separation, to wish it not to be scattered, how can it be obtained?' The Buddha told Ananda, 'Wherever Sariputra goes, my heart is at peace, I do not worry about it. Separation is inevitable, decay is impermanent, to wish it not to be so, how can it be obtained? When a dharma arises, it will cease, when a thing is formed, it will decay, life has an end, prosperity will surely decline, it should be impermanent. The law of separation, to wish it not to happen, is impossible! It is like a great mountain of treasure, the high peak, once it collapses. Thus, Ananda! The Bhikkhu Sariputra, among the Sangha, now enters Nirvana, like a treasure mountain collapsing. Impermanence and decay, the law of separation, to wish it not to happen, how can it be as one wishes?' The Buddha told Ananda, 'It is like a great treasure tree, with roots, sprouts, stems, joints, branches, leaves, flowers, and fruits, all flourishing and beautiful, if the great tree suddenly falls, it will appear diminished, and look without majesty. Thus, Ananda! The Bhikkhu Sariputra existed among the Sangha, now he enters Nirvana, the majesty of the Sangha is diminished, it should be destroyed.'

。無常衰耗，欲使不至，豈可得乎？是故，阿難！從今日往，自修身行，已求歸依，以法為證，歸命經典，勿求余歸。云何比丘作是行乎？於是比丘，自觀身行，內外非我，當自觀察，調御其心，觀諸世間，皆由無黠。內觀痛癢，觀外痛癢，內外非我，入于善哉！調御其心，察世無明，內觀其心，亦觀外心，不得內外，入于善哉！自調其心，觀世無黠，觀上日月，亦觀外法，不猗內外，入于善哉！調御其心，觀世無黠。」

佛告阿難：「是為修其身行，自求歸依，處於法地，歸命於法，不處他地，不歸餘人。」

佛告阿難：「其比丘、比丘尼、清信士、清信女，從我受教，自修其身，自求歸依，處於法地，歸於法地，歸命於法，不處他地、不歸餘人。出家比丘為佛弟子，順此教者則順佛教。」

佛說如是，阿難及沙彌、諸比丘眾，聞經歡喜，受教而退。

佛說子命過經第十五

一時佛游舍衛祇樹給孤獨園。爾時舍衛城中，有一異人，息男命過。父母愛重，無不欲念視之無厭。以子之憂，狂亂失志，奔走門戶中庭街路求子，愿來見我，當於何所得睹汝形？於時是人隨其門路，出舍衛城，至祇樹給孤獨園，往詣佛所，默然立前。

佛問其人：「汝何以故本制其心，今者諸根變沒不常，憔悴羸極？」其人白佛言：「用為問我諸根變異。所以者何？獨有一子，舉家愛重，莫不敬愛，視之無厭。今以命過，以子之憂，而發狂癡

現代漢語譯本：『無常衰敗，想要阻止它不發生，怎麼可能呢？所以，阿難！從今天開始，要自己修行，尋求依靠，以佛法為證明，歸依佛法經典，不要尋求其他的依靠。比丘應該如何修行呢？這位比丘，自己觀察身行，知道內外都不是『我』，應當自己觀察，調伏自己的心，觀察世間，都是因為沒有智慧。向內觀察感受，向外觀察感受，知道內外都不是『我』，進入善的狀態！調伏自己的心，觀察世間的無明，向內觀察自己的心，也向外觀察自己的心，知道內外都不可得，進入善的狀態！自己調伏自己的心，觀察世間的無明，觀察天上的日月，也觀察外在的法，不執著于內外，進入善的狀態！調伏自己的心，觀察世間的無明。』 佛告訴阿難：『這就是修行身行，自己尋求依靠，處於佛法之地，歸依佛法，不處於其他地方，不歸依其他人。』 佛告訴阿難：『那些比丘、比丘尼、清信士、清信女，從我這裡接受教誨，自己修行，自己尋求依靠，處於佛法之地，歸依佛法，不處於其他地方，不歸依其他人。出家的比丘作為佛的弟子，順從這個教誨就是順從佛教。』 佛說完這些話，阿難和沙彌、各位比丘眾，聽了佛經都很歡喜，接受教誨后就離開了。 一時，佛在舍衛城的祇樹給孤獨園。當時，舍衛城中，有一個人，他心愛的兒子去世了。父母非常愛他，沒有不想看他的，怎麼看都看不夠。因為失去兒子的憂傷，他變得狂亂失常，在門前、庭院、街道上奔走尋找兒子，希望能夠再見到他，到哪裡才能看到你的身影呢？這時，這個人沿著道路，出了舍衛城，到了祇樹給孤獨園，來到佛的面前，默默地站在那裡。 佛問那個人：『你為什麼原本能控制自己的心，現在卻變得這樣，精神恍惚，憔悴虛弱？』那個人對佛說：『您問我為什麼會變成這樣。原因是什麼呢？我只有一個兒子，全家都非常愛他，沒有不敬愛他的，怎麼看都看不夠。現在他去世了，因為失去兒子的憂傷，我變得狂亂癡迷。』

English version: 'Impermanence and decay, how can one prevent them from happening? Therefore, Ananda! From today onwards, cultivate yourself, seek refuge, take the Dharma as your proof, take refuge in the scriptures, and do not seek other refuges. How should a monk practice this? This monk, observing his own actions, knows that neither inside nor outside is 'self'. He should observe himself, tame his mind, and observe the world, which is all due to ignorance. Observing feelings internally, observing feelings externally, knowing that neither inside nor outside is 'self', he enters a state of goodness! Taming his mind, observing the ignorance of the world, observing his own mind internally, and also observing his mind externally, knowing that neither inside nor outside can be obtained, he enters a state of goodness! Taming his own mind, observing the ignorance of the world, observing the sun and moon above, and also observing external dharmas, not clinging to inside or outside, he enters a state of goodness! Taming his mind, observing the ignorance of the world.' The Buddha told Ananda: 'This is how to cultivate one's actions, seek refuge in oneself, abide in the Dharma, take refuge in the Dharma, not abide in other places, and not take refuge in others.' The Buddha told Ananda: 'Those monks, nuns, laymen, and laywomen who receive my teachings, cultivate themselves, seek refuge in themselves, abide in the Dharma, take refuge in the Dharma, not abide in other places, and not take refuge in others. A monk who has left home as a disciple of the Buddha, following this teaching, is following the Buddha's teachings.' After the Buddha spoke these words, Ananda, the novices, and all the monks were delighted to hear the scriptures, accepted the teachings, and then departed. The Sutra on the Death of a Son, Fifteenth At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, in the city of Shravasti, there was a man whose beloved son had passed away. The parents loved him dearly, and they never tired of looking at him. Because of the grief of losing their son, they became distraught and lost their minds, running around the doors, courtyards, and streets, seeking their son, hoping to see him again. Where can I see your form? At this time, this person followed the roads, left the city of Shravasti, and went to the Jeta Grove, Anathapindika's Park, and came before the Buddha, standing silently. The Buddha asked the man: 'Why is it that you were originally able to control your mind, but now your senses are disordered and unstable, and you are so haggard and weak?' The man said to the Buddha: 'Why do you ask me about my disordered senses? The reason is that I had only one son, and the whole family loved him dearly, and there was no one who did not respect and love him, and they never tired of looking at him. Now that he has passed away, because of the grief of losing my son, I have become distraught and deluded.'

。其心迷亂，開軒窗及門戶求索子，愿來見我，何所求子？」

佛言：「其人恩愛之著，別離則憂，啼泣悲哀，憂惱之患，合會有離，適有所愛，必致惱患。」

爾時其人，聞佛所語，心中忽然了世無常，三世如幻，即受佛戒，稽首而退。

佛說比丘各言志經第十六

一時佛游於越祇音聲叢樹，與尊比丘俱——一切聖賢，諸通已達，皆悉耆年——其名曰賢者舍利弗、賢者大目連、賢者迦葉、賢者阿那律、賢者離越、賢者邠耨文陀弗、賢者須菩提、賢者迦旃延、賢者優波離、賢者離垢、賢者名聞、賢者牛呞、賢者羅云、賢者阿難，如是之比，大比丘眾五百人。爾時賢者大目揵連及大弟子，天欲嚮明，從坐起，往詣賢者舍利弗所。時舍利弗遙見諸大弟子相隨而來，適睹此已，至離越所，而謂之曰：「離越，且觀大聖眾來，諸目連等。」賢者離越，尋時往詣舍利弗所，手執涼扇，詣舍利弗所。所以者何？今日且當因舍利弗得聞講法，與大弟子一時同心。

時舍利弗見大弟子，尋以勞賀賢者阿難：「善來，阿難！能自枉屈，為佛侍者，親近世尊，宣聖明教。當問阿難！心所懷疑。音聲叢樹，為其樂乎？威神巍巍，華實茂盛，其香芬馥，柔軟悅人。云何比丘在於音聲叢樹之間，而現雅德？」阿難答曰：「常以時節，修具足行，分別其議，成就微妙，凈修梵行，多所發起，多所成就，至於博聞，曉了言教，心意開解，處於快見，為諸四輩，講說經典，粗舉要言，濟諸曠野深谷之患。如是！舍利弗比丘，應在音聲叢樹之間

他心中迷亂，打開窗戶和門去尋找孩子，希望他來見我，他想要什麼呢？' 佛說：'這個人執著于恩愛，一旦分離就會憂愁，哭泣悲傷，憂慮煩惱。相聚終有離別，只要有所愛，必定會帶來煩惱。' 當時那個人，聽到佛說的話，心中忽然明白了世事無常，三世如夢幻，隨即接受了佛的戒律，叩頭退下。 一時，佛在越祇的音聲叢樹中游化，與眾位尊貴的比丘在一起——他們都是聖賢，神通已經通達，都已是年長的智者——他們的名字是賢者舍利弗、賢者大目犍連、賢者迦葉、賢者阿那律、賢者離越、賢者邠耨文陀弗、賢者須菩提、賢者迦旃延、賢者優波離、賢者離垢、賢者名聞、賢者牛呞、賢者羅云、賢者阿難，像這樣的，有五百位大比丘。當時，賢者大目犍連和大弟子們，天快亮的時候，從座位上起身，前往賢者舍利弗的住所。當時，舍利弗遠遠地看見眾位大弟子相隨而來，剛看到他們，就到了離越那裡，對他說：'離越，你看大聖眾來了，目犍連他們。'賢者離越，立刻前往舍利弗那裡，手裡拿著涼扇，來到舍利弗那裡。為什麼呢？今天應當通過舍利弗聽聞講法，與大弟子們一起同心。 當時，舍利弗看見大弟子們，就向賢者阿難問候：'善來，阿難！你能屈尊，作為佛的侍者，親近世尊，宣揚聖明的教誨。應當問阿難！心中所疑惑的。音聲叢樹，你覺得這裡快樂嗎？威嚴神聖，花朵果實茂盛，香氣芬芳，柔軟悅人。為什麼比丘們在音聲叢樹之間，能展現出高雅的德行呢？'阿難回答說：'常常按照時節，修習圓滿的修行，分別討論，成就微妙的智慧，清凈地修習梵行，多有發起，多有成就，至於博聞，通曉言教，心意開解，處於明快的見解，為四眾弟子，講說經典，粗略地舉出要點，救濟曠野深谷的苦難。像這樣！舍利弗，比丘們應該在音聲叢樹之間。'

'His mind is confused, he opens the windows and doors to seek his child, hoping he will come to see me, what does he want?' The Buddha said, 'This person is attached to love and affection, and will grieve upon separation, weeping and sorrowing, suffering from worry and distress. Meetings will inevitably lead to separations, and having something you love will inevitably lead to suffering.' At that time, that person, upon hearing the Buddha's words, suddenly understood the impermanence of the world, and that the three realms are like illusions. He immediately received the Buddha's precepts, bowed his head, and withdrew. The Sixteenth Sutra of the Buddha Speaking on the Aspirations of Each Bhikshu At one time, the Buddha was traveling in the Sound Grove of Vaisali, together with the venerable bhikshus—all of whom were sages, had attained spiritual powers, and were all elderly and wise—their names were the Venerable Sariputra, the Venerable Maudgalyayana, the Venerable Kasyapa, the Venerable Aniruddha, the Venerable Revata, the Venerable Purna Maitrayaniputra, the Venerable Subhuti, the Venerable Katyayana, the Venerable Upali, the Venerable Vimala, the Venerable Yasas, the Venerable Gavampati, the Venerable Rahula, and the Venerable Ananda, and so on, a great assembly of five hundred bhikshus. At that time, the Venerable Maudgalyayana and the great disciples, as dawn was approaching, rose from their seats and went to the residence of the Venerable Sariputra. At that time, Sariputra saw the great disciples coming from afar, and as soon as he saw them, he went to Revata and said to him, 'Revata, look, the great assembly of sages is coming, Maudgalyayana and the others.' The Venerable Revata immediately went to Sariputra, holding a cool fan in his hand, and came to Sariputra. Why? Because today we should hear the Dharma through Sariputra, and be of one mind with the great disciples. At that time, Sariputra saw the great disciples and greeted the Venerable Ananda, saying, 'Welcome, Ananda! You are able to humble yourself, serving as the Buddha's attendant, being close to the World Honored One, and proclaiming the holy teachings. I should ask Ananda! What doubts you have in your heart. The Sound Grove, do you find it pleasant here? Majestic and divine, the flowers and fruits are abundant, the fragrance is sweet, soft and pleasing. Why is it that the bhikshus, in the midst of the Sound Grove, are able to manifest such elegant virtue?' Ananda replied, 'Always according to the seasons, we cultivate perfect practice, discuss and analyze, achieve subtle wisdom, purely cultivate the Brahma-faring, initiate much, achieve much, as for extensive learning, understanding the teachings, the mind is opened, being in a state of clear understanding, for the four assemblies, we explain the scriptures, roughly pointing out the essentials, saving those in the wilderness and deep valleys from suffering. Like this! Sariputra, the bhikshus should be in the midst of the Sound Grove.'

。」

時舍利弗復問離越：「卿意云何？賢者阿難所說辯慧，猶師子吼。今問離越，仁者睹此，音聲叢樹為快樂不？威神巍巍，華實茂盛，其香芬馥，柔軟悅人。云何比丘，在於音聲叢樹之間，而現雅德？」離越答曰：「唯舍利弗！假使比丘，閑居燕坐，樂於獨處，除去家想，而無愛慾。在於眾人，而不放逸，不樂輕戲，憺怕定然，其心不亂，志在空行。如是比丘，應在音聲叢樹之間，則現雅德。」

又舍利弗，復問賢者阿那律：「卿意云何？在音聲叢樹，為快樂不？威神巍巍，華實茂盛，其香芬馥，柔軟悅人。云何比丘，在於音聲叢樹，而現雅德？」阿那律答曰：「唯舍利弗！假使比丘，天眼徹視，道眼清凈，睹于天人，三千大千佛之國土，普見無礙。譬如假喻，有眼之人，上高樓閣，從上視下，悉見所有人民行來出入進退，居止屋舍。如是，舍利弗！比丘天眼睹見三界，無一掛礙，在於音聲叢樹之間，則現奇雅。」

舍利弗問大迦葉曰：「卿意云何？在音聲叢樹，為快樂不？威神巍巍，華實茂盛，其香芬馥，柔軟悅人。云何比丘，在於音聲叢樹，而現雅德？」迦葉答曰：「唯舍利弗！假使比丘，自處閑居，勸人閑居；自修賢聖，勸人賢聖；自服弊衣，勸人弊衣；自知止足，勸人止足；自身少求，勸人少求；自身寂然，勸人寂然；自身精進，勸人精進；自身制心，勸人制心；自身定意，勸人定意；自身專修，勸人專修；自身戒具、三昧、智慧、解脫、度知見慧，勸人亦然；自身教化，勸發眾人，聽采法義，開化說經，於法無厭，勸人亦然

舍利弗又問離越：『你認為怎麼樣？賢者阿難所說的辯才智慧，就像獅子吼一樣。現在問你離越，你看到這音聲叢樹，覺得快樂嗎？它威嚴神聖，花朵果實茂盛，香氣芬芳，柔軟悅人。什麼樣的比丘，在音聲叢樹之間，才能展現高雅的德行呢？』離越回答說：『舍利弗，如果比丘，閑居靜坐，喜歡獨處，去除對家的眷戀，沒有愛慾。在眾人之中，也不放縱自己，不喜好輕浮的嬉戲，心境安寧平靜，不為外物所擾，志向在於空性修行。這樣的比丘，在音聲叢樹之間，才能展現高雅的德行。』 舍利弗又問賢者阿那律：『你認為怎麼樣？在音聲叢樹中，覺得快樂嗎？它威嚴神聖，花朵果實茂盛，香氣芬芳，柔軟悅人。什麼樣的比丘，在音聲叢樹中，才能展現高雅的德行呢？』阿那律回答說：『舍利弗，如果比丘，天眼通徹，道眼清凈，能看到天人，乃至三千大千佛的國土，普遍看到而沒有障礙。譬如一個比喻，有眼睛的人，登上高樓，從上往下看，能看到所有人民的來來往往、出入進退，以及居住的房屋。舍利弗，這樣的比丘，天眼能看到三界，沒有一絲掛礙，在音聲叢樹之間，才能展現奇特的德行。』 舍利弗問大迦葉說：『你認為怎麼樣？在音聲叢樹中，覺得快樂嗎？它威嚴神聖，花朵果實茂盛，香氣芬芳，柔軟悅人。什麼樣的比丘，在音聲叢樹中，才能展現高雅的德行呢？』迦葉回答說：『舍利弗，如果比丘，自己喜歡閑居，也勸別人閑居；自己修習賢聖之道，也勸別人修習賢聖之道；自己穿破舊的衣服，也勸別人穿破舊的衣服；自己知道滿足，也勸別人知道滿足；自己少欲求，也勸別人少欲求；自己寂靜，也勸別人寂靜；自己精進，也勸別人精進；自己控制心念，也勸別人控制心念；自己心意安定，也勸別人心意安定；自己專心修行，也勸別人專心修行；自己戒律具足、三昧、智慧、解脫、度知見慧，也勸別人如此；自己教化，勸導眾人，聽取法義，開示講解佛經，對於佛法沒有厭倦，也勸別人如此。』

Then Sariputra asked Li Yue again: 'What do you think? The eloquence and wisdom of the venerable Ananda are like a lion's roar. Now I ask you, Li Yue, do you find pleasure in this grove of sound trees? It is majestic and divine, with lush flowers and fruits, fragrant aroma, and soft and pleasing to the senses. What kind of bhikkhu, dwelling among the sound trees, can manifest noble virtue?' Li Yue replied: 'Sariputra, if a bhikkhu dwells in solitude, enjoys seclusion, abandons attachment to home, and is without desire. Among the crowd, he is not indulgent, does not enjoy frivolous games, his mind is peaceful and calm, not disturbed by external things, and his aspiration is in the practice of emptiness. Such a bhikkhu, dwelling among the sound trees, can manifest noble virtue.' Sariputra then asked the venerable Anuruddha: 'What do you think? Do you find pleasure in the grove of sound trees? It is majestic and divine, with lush flowers and fruits, fragrant aroma, and soft and pleasing to the senses. What kind of bhikkhu, dwelling among the sound trees, can manifest noble virtue?' Anuruddha replied: 'Sariputra, if a bhikkhu has the divine eye, clear vision of the path, and can see the gods and humans, even the Buddha lands of the three thousand great thousand worlds, seeing all without obstruction. It is like a metaphor, a person with eyes, ascending a high tower, looking down, can see all the people coming and going, entering and exiting, and the houses where they live. Sariputra, such a bhikkhu, with the divine eye seeing the three realms without any hindrance, dwelling among the sound trees, can manifest extraordinary virtue.' Sariputra asked Mahakasyapa: 'What do you think? Do you find pleasure in the grove of sound trees? It is majestic and divine, with lush flowers and fruits, fragrant aroma, and soft and pleasing to the senses. What kind of bhikkhu, dwelling among the sound trees, can manifest noble virtue?' Kasyapa replied: 'Sariputra, if a bhikkhu enjoys solitude himself and encourages others to enjoy solitude; cultivates the path of the wise and holy himself and encourages others to cultivate the path of the wise and holy; wears worn-out clothes himself and encourages others to wear worn-out clothes; knows contentment himself and encourages others to know contentment; has few desires himself and encourages others to have few desires; is tranquil himself and encourages others to be tranquil; is diligent himself and encourages others to be diligent; controls his mind himself and encourages others to control their minds; has a stable mind himself and encourages others to have a stable mind; focuses on practice himself and encourages others to focus on practice; is complete in precepts, samadhi, wisdom, liberation, and the wisdom of knowing and seeing himself and encourages others to be so; teaches and guides others, encouraging them to listen to the Dharma, explain the scriptures, and is never tired of the Dharma, and encourages others to be so.'

。如是，舍利弗！比丘在於音聲叢樹之間，則現奇雅。」

又舍利弗問大目揵連：「卿意云何？在音聲叢樹，為快樂不？威神巍巍，華實茂盛，其香芬馥，柔軟悅人。云何比丘，在於音聲叢樹，而現雅德？」目連答曰：「唯舍利弗，假使比丘，得大神足，威聖無量，普尊自由，于其神足，所念自在。于變化示現無央數形，能變一身至不可計，則還合一；於此墻壁山藪溪谷，通過無礙，出無間、入無孔；入地復出，譬如入水；履水不溺，若行陸地；處於虛空，結加趺坐，若如飛鳥；身出光㷿，如大火聚；身中出水，猶如流泉，其身不濡；今此日月，威神光光，照于天下，從地舉手，捫摸日月，化大其身，至於梵天。如是，舍利弗！比丘在於音聲叢樹之間，則現奇雅。」

爾時目連問舍利弗曰：「卿意云何？在音聲叢樹，為快樂不乎？威神巍巍，華實茂盛，其香芬馥，柔軟悅人。云何比丘，在音聲叢樹，而現雅德？」舍利弗答曰：「假使比丘，制心自在，不隨身教。自於其室，三昧正受，發意之頃。明旦、日中、日冥，定意一心，人定夜半后夜，自由所行，常得自在，無所掛礙。譬如長者，若尊者子，凈水洗沐，著新好衣，所有具足，無所少乏。隨其所欲，欲得何衣、眾寶瓔珞、香花伎樂，明晨、日中、向夜，所欲止處，衣裳服飾，臥起床榻，悉得自在。如是，目連！制心不隨亂意，明旦、日中、闇冥、人定，夜半后夜，隨其所欲，禪定三昧，隨其所觀，皆得自在。比丘音聲叢樹，則現奇雅

現代漢語譯本：舍利弗，如果這樣，比丘在音聲叢樹之間，就會顯得非常奇特和高雅。 舍利弗又問大目犍連：『你認為怎麼樣？在音聲叢樹中，是否感到快樂？那裡威嚴神聖，花朵和果實茂盛，香氣芬芳，柔軟舒適，令人愉悅。為什麼比丘在音聲叢樹中，會顯得如此高雅呢？』目犍連回答說：『舍利弗，如果比丘能夠獲得強大的神通，擁有無量的威力和聖潔，普遍受到尊敬，並且能夠自由自在地運用神通，隨心所欲地變化出無數的形態，能將一個身體變成無數個，然後再合為一個；能夠毫無阻礙地穿過墻壁、山丘、樹叢和溪谷，出入無間隙、無孔洞；能夠入地后又出來，就像進入水中一樣；能夠在水面上行走而不下沉，就像在陸地上行走一樣；能夠懸浮在空中，結跏趺坐，就像飛鳥一樣；身體發出光芒，像巨大的火焰；身體中流出水，就像泉水一樣，而身體卻不會被弄濕；現在的日月，威嚴神聖，光芒照耀天下，能夠從地上舉起手來觸控日月，能夠將身體變得巨大，直到梵天。舍利弗，如果這樣，比丘在音聲叢樹之間，就會顯得非常奇特和高雅。』 這時，目犍連問舍利弗：『你認為怎麼樣？在音聲叢樹中，是否感到快樂？那裡威嚴神聖，花朵和果實茂盛，香氣芬芳，柔軟舒適，令人愉悅。為什麼比丘在音聲叢樹中，會顯得如此高雅呢？』舍利弗回答說：『如果比丘能夠控制自己的心，不被身體的慾望所支配，在自己的房間里，進入禪定，正受三昧，在發願的瞬間，無論是早晨、中午、傍晚，還是在入定、半夜、後半夜，都能自由自在地行動，不受任何阻礙。就像一位長者，或者尊貴的兒子，用乾淨的水洗浴，穿上嶄新的好衣服，一切所需都具備，沒有任何缺乏。他可以隨心所欲地得到任何想要的衣服、珍寶瓔珞、香花伎樂，無論是早晨、中午、傍晚，還是想要停留的地方，衣服、裝飾、臥床，都能完全自由自在。目犍連，如果這樣，能夠控制自己的心，不被雜亂的念頭所干擾，無論是早晨、中午、傍晚、入定、半夜、後半夜，都能隨心所欲地進入禪定三昧，隨心所欲地觀察，都能完全自由自在。比丘在音聲叢樹中，就會顯得非常奇特和高雅。』

English version: 'Thus, Shariputra! A monk among the sound-producing trees appears extraordinary and elegant.' Then Shariputra asked Maha Maudgalyayana, 'What do you think? Is it pleasant to be among the sound-producing trees? The majestic power is awe-inspiring, the flowers and fruits are abundant, the fragrance is sweet, soft, and delightful. Why does a monk among the sound-producing trees appear so elegant?' Maudgalyayana replied, 'Shariputra, if a monk attains great supernatural powers, possesses immeasurable might and holiness, is universally respected, and can freely use his supernatural powers, transforming into countless forms at will, able to change one body into countless ones and then merge them back into one; able to pass through walls, hills, thickets, and valleys without hindrance, entering and exiting without gaps or holes; able to enter the earth and then emerge, just like entering water; able to walk on water without sinking, as if walking on land; able to float in the air, sitting cross-legged, like a bird; able to emit light from his body, like a great fire; able to emit water from his body, like a flowing spring, yet his body remains dry; the sun and moon, with their majestic power and light, illuminate the world, and he can raise his hand from the ground to touch the sun and moon, and can enlarge his body to reach the Brahma heaven. Thus, Shariputra! A monk among the sound-producing trees appears extraordinary and elegant.' At that time, Maudgalyayana asked Shariputra, 'What do you think? Is it pleasant to be among the sound-producing trees? The majestic power is awe-inspiring, the flowers and fruits are abundant, the fragrance is sweet, soft, and delightful. Why does a monk among the sound-producing trees appear so elegant?' Shariputra replied, 'If a monk can control his mind, not be led by the desires of the body, and in his own room, enters into meditative concentration, experiencing samadhi, at the moment of intention, whether it is morning, noon, evening, or during meditation, midnight, or the latter part of the night, he can move freely without any hindrance. It is like an elder, or a noble son, who bathes with clean water, puts on new and fine clothes, and has everything he needs, lacking nothing. He can obtain any clothes, precious ornaments, fragrant flowers, and music he desires, whether it is morning, noon, evening, or wherever he wishes to stay, his clothes, decorations, and bed are all completely free. Thus, Maudgalyayana! If one can control his mind, not be disturbed by chaotic thoughts, whether it is morning, noon, evening, during meditation, midnight, or the latter part of the night, he can enter into meditative concentration at will, observe at will, and be completely free. A monk among the sound-producing trees appears extraordinary and elegant.'

爾時賢者舍利弗謂目揵連：「賢者已說，吾等之類，盍各言志，隨其辯才，各宣其意，寧可俱往詣佛大聖啟說此事，如佛所說，吾當奉行。」目連答曰：「唯命是從！」

於是舍利弗前白世尊：「我等之類，各演所知，今故啟白，得其理不？」於是世尊贊舍利弗、賢者阿難：「善哉，善哉！阿難所說。所以者何？比丘博聞則持不忘，若有說法，初善、中善、竟善，分別其義，微妙具足，凈修梵行，能分別此。如是像法，博聞普達，睹之自在，其心清凈，降伏諸根，皆能曉了，則為四輩。粗略舉要，演說經典，各令得所。善哉，善哉！離越！若之所說。所以者何？假使比丘，在於閑居，其行寂然，其心清凈，分別空無。善哉，善哉！阿那律！爾之所說。所以者何？今卿天眼睹見三千大千佛國，如於高樓上察見在下。善哉，善哉！迦旃延！爾之所說。所以者何？汝見四諦，無復狐疑。善哉，善哉！須菩提！能解說空法，以空為本。善哉，善哉！牛呞！爾之所說。所以者何？畏生死苦，樂於泥洹。善哉！邠耨！分別經義，演說佛典。善哉，善哉！優波離！分別罪福，奉修法律。善哉，善哉！離垢！去三毒罪，得三脫門。善哉，善哉！名聞！清修善德，並化眾人。善哉，善哉！羅云！守護禁戒，無所違犯。善哉，善哉！大迦葉！樂在閑居，勸他閑居，以十二事，常自修身，亦勸他人。善哉，善哉！目揵連！得大神足無量，大尊自在，分一為萬，萬還合一，能捫摸日月，身至梵天。善哉，善哉！舍利弗！明旦、日中、日入、人定，夜半后夜，禪定三昧，常得自在

當時，賢者舍利弗對目犍連說：『賢者已經說了，我們這些人，何不各自說說自己的志向，憑藉各自的辯才，各自闡述自己的想法，不如一起去拜見佛陀大聖，請他開示此事，按照佛陀所說的，我們應當奉行。』目犍連回答說：『唯命是從！』 於是，舍利弗上前稟告世尊：『我們這些人，各自闡述自己所知道的，現在特來稟告，這樣做合乎道理嗎？』於是世尊讚歎舍利弗和賢者阿難說：『好啊，好啊！阿難所說的。為什麼呢？比丘博學多聞就能持而不忘，如果有說法，初善、中善、終善，分別其中的意義，微妙而完備，清凈地修行梵行，能夠分辨這些。像這樣的佛法，博學而普遍通達，觀察它自在無礙，內心清凈，降伏各種感官，都能明白瞭解，就能成為四眾的榜樣。粗略地舉出要點，演說經典，使每個人都能得到相應的益處。好啊，好啊！離越！你所說的。為什麼呢？假使比丘，在閑靜的地方居住，他的行為寂靜，他的內心清凈，分別空無的道理。好啊，好啊！阿那律！你所說的。為什麼呢？現在你用天眼能看到三千大千佛國，就像在高樓上觀察下面一樣。好啊，好啊！迦旃延！你所說的。為什麼呢？你見到了四諦，不再有疑惑。好啊，好啊！須菩提！能夠解說空法，以空為根本。好啊，好啊！牛呞！你所說的。為什麼呢？畏懼生死的痛苦，樂於涅槃。好啊！邠耨！分別經義，演說佛典。好啊，好啊！優波離！分別罪福，奉行法律。好啊，好啊！離垢！去除貪嗔癡三毒的罪過，得到三解脫門。好啊，好啊！名聞！清凈地修行善德，並且教化眾人。好啊，好啊！羅云！守護戒律，沒有違犯。好啊，好啊！大迦葉！喜歡在閑靜的地方居住，勸別人也去閑靜的地方居住，用十二種方法，常常自我修行，也勸別人這樣做。好啊，好啊！目犍連！得到大神足無量，大尊自在，能分身一個為萬個，萬個還能合為一個，能觸控日月，身體能到達梵天。好啊，好啊！舍利弗！早晨、中午、日落、人定、半夜、后夜，禪定三昧，常常能自在。』

At that time, the venerable Sariputra said to Maudgalyayana, 'Venerable one has spoken. How about we, each of us, express our aspirations, and according to our eloquence, each declare our thoughts. It would be better if we all went to see the Great Sage Buddha and asked him to explain this matter. As the Buddha says, we should follow it.' Maudgalyayana replied, 'As you command!' Then, Sariputra went forward and said to the World Honored One, 'We, each of us, have expressed what we know. Now we come to report, is this reasonable?' Then the World Honored One praised Sariputra and the venerable Ananda, 'Good, good! What Ananda has said. Why is that? If a monk is learned and well-versed, he will not forget what he has heard. If there is a teaching, it is good in the beginning, good in the middle, and good in the end, distinguishing its meaning, subtle and complete, practicing pure conduct, and able to discern these things. Such a Dharma, learned and universally understood, observing it freely, with a pure heart, subduing the senses, all can understand, and thus become a model for the four assemblies. Briefly stating the essentials, expounding the scriptures, so that each can obtain the corresponding benefit. Good, good! Li Yue! What you have said. Why is that? If a monk dwells in a quiet place, his conduct is peaceful, his heart is pure, and he discerns the emptiness of things. Good, good! Anuruddha! What you have said. Why is that? Now you can see the three thousand great thousand Buddha worlds with your heavenly eye, just like observing from a high tower. Good, good! Katyayana! What you have said. Why is that? You have seen the Four Noble Truths, and no longer have doubts. Good, good! Subhuti! Able to explain the Dharma of emptiness, taking emptiness as the foundation. Good, good! Gavampati! What you have said. Why is that? Fearing the suffering of birth and death, delighting in Nirvana. Good! Pindola! Distinguishing the meaning of the scriptures, expounding the Buddhist canon. Good, good! Upali! Distinguishing merits and demerits, upholding the law. Good, good! Vimala! Removing the sins of the three poisons of greed, anger, and ignorance, attaining the three gates of liberation. Good, good! Yasas! Purely cultivating virtuous deeds, and transforming others. Good, good! Rahula! Guarding the precepts, without violation. Good, good! Mahakasyapa! Enjoying dwelling in quiet places, encouraging others to dwell in quiet places, using twelve methods, constantly cultivating oneself, and also encouraging others to do so. Good, good! Maudgalyayana! Obtaining great supernatural powers immeasurable, great dignity and freedom, able to divide one body into ten thousand, and ten thousand can return to one, able to touch the sun and moon, and the body can reach the Brahma heaven. Good, good! Sariputra! Morning, noon, sunset, human determination, midnight, after midnight, in meditative samadhi, always able to be free.'

。如長者子，沐浴著衣，以寶瓔珞，晝夜三時，恣意所服。」

佛告諸比丘：「汝等各說所知，皆快順法，無所違錯。復聽吾言。云何比丘？在音聲叢樹，為快樂乎？威神巍巍，華實茂盛，其香芬馥，柔軟悅人。在音聲樹，而現雅德。於是比丘，明旦從其衣缽，入于聚落，若在異國，處在樹下。於是明旦，著衣持缽，入彼國邑，若於聚落，護諸根門，分衛始竟，飯食畢訖，藏去衣缽，洗其手足，獨坐燕處，結加趺坐，正身直形，安心在前，則觀於世，一切無常。心自念言：『假使吾身，漏盡意解，乃從坐起。』輒如所言，諸漏不盡，不從坐起。比丘如是，在音聲叢樹，則現奇雅。」

於時世尊而說偈曰：

「博聞持法微妙最，　　分別經典解法義， 為無央數而講說，　　有志閑居樂獨處。 內自觀身外勸化，　　執御樂禪身自行， 遵修世尊博聞教，　　有在燕處若樹下。 其目清凈無所著，　　蠲除身病四百四， 睹見眾生若干種，　　燕處樹間德如斯。 譬如師子由山居，　　獨處閑居猗寂靜， 止足解脫隨類教，　　處在燕處德如斯。 若在天上及梵宮，　　若揵沓和及人間， 普能至彼無所礙，　　處在燕樹德如斯。 凈妙智慧普解人，　　心得自在諸根定， 一切知足棄諸惡，　　處在燕樹德如斯。 如是上人說微妙，　　各各講法隨所知， 所演善哉順上義，　　往詣世尊敘所說。 其天中天無廢礙，　　音聲如梵寂志尊， 其諸神通普平等，　　尊師應時開慧門

現代漢語譯本：就像富家子弟一樣，沐浴更衣，佩戴寶貴的瓔珞，日夜三次，隨意穿著自己喜歡的衣服。 佛陀告訴眾比丘：『你們各自說說自己所理解的，都要符合佛法，沒有違背之處。再聽我說。比丘們，在充滿音聲的樹林中，會感到快樂嗎？那裡威嚴神聖，花朵和果實茂盛，香氣芬芳，柔軟舒適，令人愉悅。在這樣的音聲樹林中，會展現出高雅的品德。於是，比丘們在清晨拿著衣缽，進入村落，或者在異國他鄉，住在樹下。到了清晨，穿好衣服，拿著缽，進入那個國家或村落，守護好自己的六根，乞食完畢，吃完飯後，收好衣缽，洗凈手腳，獨自一人安靜地坐著，結跏趺坐，端正身體，集中精神，觀察世間一切都是無常的。心中默唸：『如果我的身體，漏盡煩惱，心意解脫，才能從座位上起來。』就按照所想的去做，如果煩惱沒有斷盡，就不從座位上起來。比丘像這樣，在充滿音聲的樹林中，就會展現出奇特的品德。』 『博學多聞，持守微妙的佛法，分別經典，理解佛法的意義，為無數眾生講說，有志向的人喜歡安靜地獨處。內心觀察自己，對外勸導他人，執著于禪定，身體力行，遵循世尊廣博的教誨，有的在安靜的地方，有的在樹下。他們的眼睛清凈，沒有執著，去除身體的四百零四種疾病，看到各種各樣的眾生，在樹林間安靜地修行，品德就是這樣。就像獅子住在山中，獨自一人安靜地生活，滿足於解脫，隨順眾生的根性進行教導，在安靜的地方修行，品德就是這樣。無論在天上還是梵天宮，無論在乾闥婆還是人間，都能普遍到達，沒有障礙，在安靜的樹林中修行，品德就是這樣。清凈微妙的智慧普遍瞭解眾人，心得到自在，六根安定，一切知足，捨棄各種惡行，在安靜的樹林中修行，品德就是這樣。像這樣高尚的人說出微妙的佛法，各自講述自己所理解的，所講的都很好，符合佛法的真義，然後去到世尊那裡，講述自己所說的。天中之天，沒有障礙，聲音像梵天一樣寂靜，神通普遍平等，尊貴的老師應該及時開啟智慧之門。』

English version: 'Like a wealthy man's son, after bathing and dressing, adorned with precious necklaces, three times a day and night, he wears whatever he pleases.' The Buddha told the monks, 'Each of you should speak what you understand, and it should all be in accordance with the Dharma, without any contradiction. Now listen to me. Monks, in a forest full of sounds, would you find joy? There, the majesty is awe-inspiring, the flowers and fruits are abundant, the fragrance is sweet, soft, and pleasing. In such a forest of sounds, noble virtues are manifested. Then, the monks, in the morning, taking their robes and bowls, enter the village, or in a foreign land, dwell under a tree. In the morning, they put on their robes, take their bowls, and enter that country or village, guarding their senses, and after begging for food, and finishing their meal, they put away their robes and bowls, wash their hands and feet, sit alone in a quiet place, sit in the lotus position, straighten their bodies, focus their minds, and observe that all in the world is impermanent. They think to themselves, 『If my body is free from outflows and my mind is liberated, then I will rise from my seat.』 They do as they think, and if the outflows are not exhausted, they do not rise from their seat. A monk like this, in a forest full of sounds, manifests extraordinary virtues.' At that time, the World Honored One spoke in verse: 'Those who are learned and uphold the subtle Dharma, who distinguish the scriptures and understand the meaning of the Dharma, who preach to countless beings, those who are determined enjoy solitude. They observe themselves internally and exhort others externally, they are devoted to meditation, they practice diligently, they follow the Buddha's vast teachings, some in quiet places, some under trees. Their eyes are pure, without attachment, they eliminate the four hundred and four diseases of the body, they see various kinds of beings, they practice quietly in the forest, their virtues are like this. Like a lion dwelling in the mountains, living alone in quietude, content with liberation, teaching according to the nature of beings, practicing in a quiet place, their virtues are like this. Whether in the heavens or the Brahma palace, whether among the Gandharvas or in the human realm, they can reach everywhere without hindrance, practicing in a quiet forest, their virtues are like this. Pure and subtle wisdom universally understands people, the mind is free, the senses are stable, they are content with everything, they abandon all evil deeds, practicing in a quiet forest, their virtues are like this. Such noble people speak the subtle Dharma, each explaining what they understand, what they say is good, in accordance with the true meaning of the Dharma, and then they go to the World Honored One, and tell what they have said. The one among the heavens, without hindrance, his voice is like Brahma, peaceful and revered, his spiritual powers are universally equal, the honored teacher should open the gate of wisdom in due time.'

彼時世尊曰除云，　　因此興教聽吾言， 如諸比丘所應行，　　燕處樹間志奇雅。 貪諸微妙多少求，　　最勝分別其心行， 著衣持缽威儀則，　　其行如鳥游虛空。 其有能修如此妙，　　聖不興嫉無懷害， 得至寂然去塵垢，　　處在燕樹德如斯。」

佛說如是，諸大弟子、天龍鬼神、阿須倫，聞經莫不歡喜。

佛說迦旃延無常經第十七

一時佛游阿和提國。爾時賢者迦旃延告諸比丘：「諸賢者聽！一切合會，皆當離別。雖復安隱，會致疾病，年少當老；雖復長壽，會當歸死，如朝露花日出即墮。世間無常，亦復如是。年少強健，不可常存。譬如日出照于天下，不久則沒。如是，賢者！合會有別，人生有死，興盛必衰，一切萬物，皆歸無常，壞敗歸盡。如樹果熟，尋有墮憂。萬物無常，亦復如是。合會有離，興者必衰。譬如陶家作諸瓦器，生者熟者，無不壞敗。如是，賢者！合會有離，興者必衰，生者有死，恩愛離別，所求所慕，不得如意，爾時則有惡應變怪現矣！其病見前，諸相危熟，身得疾病，命轉向盡，骨肉消減，已失安隱，得大困疾，懊惱叵言，體適困極，水漿不下，醫藥不治，神咒不行，假使解除無所復益。醫見如是，尋退捨去，最後命盡。至於鞭[革亢]，與于𣧑危，若使為變，命欲盡時，則有六痛，遭于苦毒。鞭[革亢]之惱，眾患普集，己所不欲，自然來至，轉向抒氣。或塞不通，但有出氣無有入氣，出息亦極、入息亦極，諸脈欲斷，失於好顏，臥起須人，人常飲飼

那時，世尊對除云說：『因此，我興起教化，你們要聽我的話。' 『就像各位比丘應當做的那樣，獨自在樹林間居住，追求奇特而高雅的境界。' 『貪求各種微妙的事物，無論多少，都要盡力分辨自己內心的行為。' 『穿著僧衣，拿著缽，保持威儀，他們的行為就像鳥兒在天空中自由飛翔。' 『如果有人能夠像這樣修行，聖者就不會產生嫉妒，也不會懷有傷害之心。' 『他們能夠達到寂靜的境界，去除塵垢，住在樹林間，品德就像這樣。』 佛說完這些話，各位大弟子、天龍鬼神、阿修羅，聽了佛經，沒有不歡喜的。 一時，佛在阿和提國游化。當時，賢者迦旃延告訴各位比丘：『各位賢者請聽！一切聚合，終將離散。即使安穩，也會生病，年少終將衰老；即使長壽，終將死亡，就像朝露花，太陽一出就會凋落。世間的無常，也是如此。年少強壯，不可能永遠存在。譬如太陽照耀天下，不久就會西沉。如此，各位賢者！聚合終將離散，人生終有死亡，興盛必定衰敗，一切萬物，都歸於無常，壞敗而終。就像樹上的果實成熟，很快就會掉落。萬物的無常，也是如此。聚合終將離散，興盛必定衰敗。譬如陶工製作各種瓦器，無論是生的還是熟的，沒有不壞敗的。如此，各位賢者！聚合終將離散，興盛必定衰敗，生者終有死亡，恩愛終將離別，所求所慕，不能如願，那時就會有惡兆和怪異的現象出現！疾病顯現眼前，各種危象成熟，身體患病，生命即將走到盡頭，骨肉消減，已經失去安穩，遭受巨大的疾病，懊惱難以言說，身體極度睏乏，水漿都無法下嚥，醫藥無法醫治，神咒也無效用，即使解除也無濟於事。醫生看到這種情況，就會退去，最終生命走到盡頭。到了鞭打和危急的時刻，如果發生變化，生命即將結束時，就會有六種痛苦，遭受劇烈的痛苦。鞭打的痛苦，各種疾病一起出現，自己不希望的事情，自然而然地到來，呼吸轉向衰竭。或者堵塞不通，只有出氣沒有進氣，出氣也到了極限，進氣也到了極限，各種脈搏即將斷裂，失去美好的容顏，臥床需要人照顧，需要人餵食。'

At that time, the World Honored One said to Chu Yun, 'Therefore, I have initiated teachings, listen to my words.' 'Just as you monks should practice, dwell alone among the trees, seeking a unique and noble state.' 'Be greedy for various subtle things, no matter how much or how little, strive to discern the actions of your own mind.' 'Wearing robes, carrying bowls, maintaining dignified conduct, their actions are like birds flying freely in the sky.' 'If someone can cultivate like this, the saints will not be jealous, nor will they harbor any intention to harm.' 'They can reach a state of tranquility, remove defilements, and dwell among the trees, their virtue is like this.' After the Buddha spoke these words, all the great disciples, gods, dragons, ghosts, and asuras, upon hearing the sutra, were all delighted. The Buddha Speaks the Sutra of Impermanence of Katyayana, the Seventeenth At one time, the Buddha was traveling in the country of Avanti. At that time, the venerable Katyayana said to the monks, 'Venerable ones, listen! All gatherings will eventually disperse. Even if there is peace, there will be illness, youth will eventually age; even if there is longevity, there will eventually be death, like morning dew flowers that wither as soon as the sun rises. The impermanence of the world is also like this. Youth and strength cannot last forever. For example, the sun shines upon the world, but soon it will set. Thus, venerable ones! Gatherings will eventually disperse, life will eventually end in death, prosperity will inevitably decline, all things will return to impermanence, decay, and end. Just like the fruit on a tree ripens and soon falls. The impermanence of all things is also like this. Gatherings will eventually disperse, prosperity will inevitably decline. For example, potters make various earthenware vessels, whether raw or cooked, none will not decay. Thus, venerable ones! Gatherings will eventually disperse, prosperity will inevitably decline, the living will eventually die, love will eventually separate, what is sought and desired will not be fulfilled, and then there will be ominous signs and strange phenomena! Illness appears before one's eyes, various dangerous signs mature, the body becomes ill, life is about to come to an end, flesh and bones diminish, peace is lost, one suffers great illness, distress is indescribable, the body is extremely exhausted, even water cannot be swallowed, medicine cannot cure, spells are ineffective, and even if there is relief, it is of no use. When the doctor sees this situation, he will retreat, and finally life will come to an end. When the time of whipping and danger arrives, if there is a change, when life is about to end, there will be six pains, suffering intense agony. The pain of whipping, various diseases appear together, what one does not wish for, comes naturally, breathing turns to exhaustion. Or it is blocked, there is only exhalation and no inhalation, exhalation reaches its limit, inhalation reaches its limit, various pulses are about to break, one loses their beautiful appearance, one needs help to get out of bed, and needs to be fed.'

。雖得醫藥糜粥含之，必復苦極，不能消化。欲捉虛空，白汗流出，聲如雷鳴，惡露自出，身臥其上，歸於賤處。命盡神去，載出野田或火燒之，身體臭腐，無所識知。飛鳥所食，骨節支解，頭項異處連筋斷節，消為灰土，一切無常。當是之時，身為所在？頭足手腳，為何所處？初始死時，出在冢間，父母、兄弟、妻子皆共逐之，親厚知識，亦復如是。啼哭愁憂，悲哀呼嗟，椎胸殟憫，葬埋已訖，各自還歸，亦不能救。身獨自當之，棄捐在地，猶如瓦石，不聞聲香味，細滑亦不見，色及與五欲，無所識知。以是之故，知身無常。孝順供養父母、恭敬沙門諸道士、佈施持戒齋肅守禁修行，起住迎逆，稽首作禮，叉手自歸。今諸賢者，諦省察此，當念無常、苦、空、非身。」於是說偈曰：

「已見如此大恐懼，　　計求人身甚難得， 當行精進救頭火，　　除諸勤苦立大安。 往古佛時值不閑，　　莫計吾我及放逸， 得無遇此無量苦，　　生死之患地獄酷。 志在愛慾無為惡，　　伏諸根本故說此， 無得念惡及諸想，　　得至寂然如壞賊。 無得念言是我所，　　於是無我亦無吾， 無得不尊自謂勢，　　攝身諸事伏其心。 常當羞慚知身時，　　抒棄軀命無所著， 無得長夜在惡趣，　　慎莫為此遭是患。 勿復往至閻羅界，　　常當孝順供二親， 積累功德為后護，　　因是疾得賢聖路。 勿求眾安而犯惡，　　無承邪教為卒暴， 觀察此以常興施，　　棄捐愛慾諸瑕穢

現代漢語譯本：即使能用藥物和稀粥來餵養，也必定會再次痛苦至極，無法消化。想要抓住虛空，白色的汗水流淌而出，聲音如雷鳴，污穢的體液也自行流出，身體躺在上面，歸於卑賤之處。生命終結，神識離去，被運到野外或火化，身體腐爛發臭，毫無知覺。被飛鳥啄食，骨骼肢解，頭和脖子分離，筋斷骨折，最終化為灰土，一切都是無常的。當這個時候，身體在哪裡呢？頭、腳、手、腳又在何處呢？剛死的時候，被放置在墳墓之間，父母、兄弟、妻子都一起送葬，親近的朋友也一樣。他們哭泣、憂愁、悲傷、嘆息，捶胸頓足，悲痛欲絕，安葬完畢后，各自回家，也無法挽救。身體獨自承受這一切，被拋棄在地上，如同瓦礫石頭，聽不到聲音、氣味，也看不到細滑的觸感，顏色和五欲都無法感知。因此，要知道身體是無常的。要孝順供養父母，恭敬沙門和道士，佈施、持戒、齋戒、守禁修行，起立、行走、迎接、跪拜、合掌自歸。現在各位賢者，仔細觀察這些，應當念及無常、苦、空、非身。於是說了偈語： 『已經看到如此巨大的恐懼，考慮到人身是多麼難以獲得，應當精進修行，如同撲滅頭上的火焰一樣，除去各種勤苦，建立大安穩。過去佛陀在世時，我們沒有遇到，不要執著于『我』和『我的』，也不要放縱自己，以免遭受這無量的痛苦，生死輪迴和地獄的殘酷。要立志斷除愛慾，不做惡事，降伏各種根本的煩惱，所以才說這些。不要想惡念和各種妄想，要達到寂靜，如同摧毀盜賊一樣。不要認為『這是我的』，要明白沒有『我』也沒有『我的』。不要因為自以為有勢力而不尊敬他人，要約束自己的行為，降伏自己的內心。要常常感到羞愧，知道身體的短暫，捨棄生命，不執著于任何事物。不要長久地在惡道中受苦，謹慎不要因此遭受這樣的災難。不要再前往閻羅王的境界，要常常孝順供養父母雙親，積累功德作為未來的保障，因此才能迅速走上賢聖之路。不要爲了眾人的安樂而作惡，不要接受邪教的蠱惑而魯莽行事，要觀察這些，常常行佈施，捨棄愛慾和各種污穢。』

English version: Even if nourished with medicine and thin porridge, one will inevitably suffer extreme pain again, unable to digest. Desiring to grasp at emptiness, white sweat will pour out, with a sound like thunder, and foul fluids will flow out on their own. The body will lie upon it, returning to a lowly state. When life ends and consciousness departs, it will be carried to the wilderness or cremated. The body will decay and stink, without any awareness. Eaten by birds, bones will be dismembered, head and neck separated, tendons broken and bones fractured, eventually turning into dust. All is impermanent. At that time, where will the body be? Where will the head, feet, hands, and legs be? When one has just died, placed among the tombs, parents, siblings, and spouse will all accompany the burial, as will close friends. They will weep, grieve, lament, and wail, beating their chests in sorrow. After the burial is complete, they will each return home, unable to save the deceased. The body alone bears this, abandoned on the ground like tiles and stones, unable to hear sounds or smell odors, nor feel smooth sensations, nor perceive colors or the five desires. Therefore, know that the body is impermanent. Be filial and provide for parents, respect monks and Taoists, give alms, uphold precepts, observe fasts, maintain discipline, practice cultivation, rise, walk, greet, bow, and join palms in self-surrender. Now, all you wise ones, carefully observe this, and remember impermanence, suffering, emptiness, and the non-self nature of the body. Then, he spoke in verse: 'Having seen such great fear, considering how difficult it is to obtain a human body, one should practice diligently, like extinguishing a fire on one's head, removing all hardships and establishing great peace. In the past, when the Buddhas were in the world, we did not encounter them. Do not cling to 'I' and 'mine,' nor indulge in laxity, lest we suffer this immeasurable pain, the cycle of birth and death, and the cruelty of hell. Resolve to cut off desires and not do evil, subdue all fundamental afflictions, and therefore these things are spoken. Do not think evil thoughts or various delusions, but attain stillness, like destroying a thief. Do not think 'this is mine,' understand that there is no 'I' and no 'mine.' Do not disrespect others because you think you have power, restrain your actions, and subdue your mind. Always feel shame, know the transience of the body, abandon life, and do not cling to anything. Do not suffer in the evil realms for long, be careful not to suffer such calamities. Do not go to the realm of Yama again, always be filial and provide for your parents, accumulate merit as a future safeguard, and thus quickly attain the path of the wise and holy. Do not do evil for the sake of the comfort of the masses, do not accept the deception of false teachings and act rashly. Observe these things, always give alms, and abandon desires and all impurities.'

然後當求于父母，　　妻子親屬及知友， 常承佛教不違命，　　將無不值就後世。 假使疾病求父母，　　妻子親屬及知友， 欲令救護不能得，　　功德智慧後世明。」

賢者迦旃延，為諸比丘說法如此，比丘歡喜則時受教。

佛說和利長者問事經第十八

一時佛游那難國波和奈樹間，與大比丘眾比丘五百人。爾時和利長者往詣佛所，稽首足下，退坐一面。佛告長者：「吾欲問汝，假使魔來及魔官屬及無央數諸外異道，問以時答。汝當諦聽，善思念之。」「唯然，世尊！愿樂欲聞。」於是長者，與諸大眾，受教而聽。

佛告長者：「何謂大魁？」長者白曰：「唯然，世尊！大魁有四。何謂為四？一曰地種、二曰水種、三曰火種、四曰風種，是曰四大魁。」

佛言：「何謂地種？」答曰：「謂有五事：立、堅強、不柔、粗䵃、能往返者。」

佛言：「善哉，善哉！長者！能解彼諸地種，永不現不？」長者答曰：「唯然，世尊！我身能知地種，滅沒不可知。」

佛言：「善哉！」復問：「何謂水種？」答曰：「唯然，世尊！水有五事：津液通流、細滑、微碎、無有形貌、猶如羅網遍至諸脈」

佛言：「善哉，善哉！長者！汝乃能知水種滅沒不知處時。」答曰：「唯然，世尊！知歸無常，永不現也！」

佛告長者：「何謂火種？」長者答曰：「溫暖之類，能令人熱、有所消化，而能焚燒，光㷿之類。」佛言：「善哉！長者，汝乃能知火種滅沒不復現耶？」答曰：「能知無常，歸盡不現

現代漢語譯本：然後當向父母請求，妻子親屬以及知心朋友，常常遵循佛教的教誨而不違背，將來沒有不值得的。假如生病向父母請求，妻子親屬以及知心朋友，想要他們救護卻不能得到，（因為）功德和智慧在後世才能顯現。 賢者迦旃延，為眾比丘這樣說法，比丘們歡喜並及時接受教誨。 一時，佛在那難國的波和奈樹林間游化，與大比丘眾五百人在一起。當時，和利長者前往佛陀所在之處，頂禮佛足，退坐在一旁。佛告訴長者：『我想要問你，假如魔王及其眷屬以及無數的外道，問你問題，你要及時回答。你應當仔細聽，好好思考。』『是的，世尊！我樂意聽聞。』於是長者和大眾，接受教誨並聽講。 佛告訴長者：『什麼叫做四大？』長者回答說：『是的，世尊！四大有四種。哪四種呢？一叫做地種，二叫做水種，三叫做火種，四叫做風種，這叫做四大。』 佛說：『什麼叫做地種？』回答說：『是指有五種特性：立、堅硬、不柔軟、粗糙、能夠往返。』 佛說：『很好，很好！長者！能夠理解這些地種，永遠不會再出現嗎？』長者回答說：『是的，世尊！我自身能夠知道地種，滅沒後就不可知了。』 佛說：『很好！』又問：『什麼叫做水種？』回答說：『是的，世尊！水有五種特性：津液流通、細滑、微小破碎、沒有固定形狀、像羅網一樣遍佈全身的脈絡。』 佛說：『很好，很好！長者！你竟然能夠知道水種滅沒後不知去處。』回答說：『是的，世尊！知道它歸於無常，永遠不會再出現！』 佛告訴長者：『什麼叫做火種？』長者回答說：『溫暖之類的，能夠使人發熱、消化食物，並且能夠焚燒，光芒之類的。』佛說：『很好！長者，你竟然能夠知道火種滅沒後不再出現嗎？』回答說：『能夠知道它無常，歸於消盡不再出現。』

English version: Then, when seeking help from parents, wife, relatives, and close friends, always follow the Buddha's teachings without disobeying, and there will be no regrets in the future. If one falls ill and seeks help from parents, wife, relatives, and close friends, desiring their protection but not receiving it, (because) merit and wisdom will only become apparent in the afterlife. The wise Kātiyāna, spoke thus to the monks, and the monks rejoiced and received the teachings at that time. The Eighteenth Sutra of the Elder Huali Asking the Buddha At one time, the Buddha was wandering in the grove of Pavana in the country of Nanda, with a great assembly of five hundred monks. At that time, the elder Huali went to where the Buddha was, bowed at his feet, and sat down to one side. The Buddha said to the elder: 'I wish to ask you, if the demon king and his retinue, as well as countless other heretics, ask you questions, you should answer them promptly. You should listen carefully and think well.' 'Yes, World Honored One! I am eager to hear.' Then the elder and the assembly received the teachings and listened. The Buddha said to the elder: 'What are the four great elements?' The elder replied: 'Yes, World Honored One! The four great elements are four. What are the four? One is called the earth element, two is called the water element, three is called the fire element, and four is called the wind element, these are called the four great elements.' The Buddha said: 'What is called the earth element?' He replied: 'It refers to having five characteristics: standing, firmness, not being soft, roughness, and being able to move back and forth.' The Buddha said: 'Excellent, excellent! Elder! Can you understand these earth elements, that they will never appear again?' The elder replied: 'Yes, World Honored One! I myself can know the earth element, after it disappears it is unknowable.' The Buddha said: 'Excellent!' He asked again: 'What is called the water element?' He replied: 'Yes, World Honored One! Water has five characteristics: the flow of fluids, smoothness, being finely broken, having no fixed shape, and like a net, pervading all the body's channels.' The Buddha said: 'Excellent, excellent! Elder! You are able to know that the water element disappears and its whereabouts are unknown.' He replied: 'Yes, World Honored One! Knowing that it returns to impermanence, it will never appear again!' The Buddha said to the elder: 'What is called the fire element?' The elder replied: 'Things like warmth, which can make people hot, digest food, and can burn, things like light.' The Buddha said: 'Excellent! Elder, you are able to know that the fire element disappears and will not appear again?' He replied: 'I can know that it is impermanent, returns to extinction and will not appear again.'

佛告長者：「何謂風種？」長者答曰：「風有五事：寒冷之類，輕飄駃疾，有所飄吹，出入得通，有諸響聲。」佛言：「善哉，善哉！爾乃能知風種，忽然沒不復現耶？」答曰：「唯然，世尊！能知風種自然歸盡。」佛言：「善哉，善哉！長者！」世尊又問：「豈不睹見其種寂聲？」答曰：「唯然，知其種聲平等如稱。」

「其四大魁，為何所處？」答曰：「猗欲飲食恩愛。」又問：「其四大魁，為何所猗？」答曰：「展轉相依。」又問：「為何所趣？」答曰：「趣色諸入。」又問：「諸入為何所歸？」答曰：「歸罪塵勞。」又問：「何因有罪塵勞？」答曰：「唯然，世尊！其識及身，各自別異而各離散。」又問：「命盡身壞，為何所趣？」答曰：「豈有所趣？身無心意，身、識各別。」又問：「長者續以故識，歸於所趣，更得異識耶？」答曰：「唯然，世尊！不赍故識，歸於所趣，不離故識，亦無異識。」「云何長者，見於法乎？」「譬如世尊眼識非常、耳識有異，不共合同。如是，世尊！沒生死如是，所見無厭，而以存命。」

佛言：「善哉，善哉！長者！於今長者，一切所問，報答如應，審實不虛。寧是不實？」答曰：「不實。所以者何？如大聖說，於是世間，所與不實，欲法悉虛，我念世尊，此世俗事，皆以虛立，未曾有法。」佛言：「善哉，善哉！長者！假使有說世事皆虛，悉未曾有，則諸佛說。所以者何？世事悉虛，無有一實，於是世間皆未曾有。」

佛說如是，和利長者受教，歡喜而退

現代漢語譯本： 佛陀告訴長者：『什麼是風的本性？』長者回答說：『風有五種特性：寒冷之類的感覺，輕飄快速，能夠吹動物體，可以自由出入，並且會發出各種聲響。』佛陀說：『很好，很好！你竟然能夠了解風的本性，它忽然消失不再出現嗎？』長者回答說：『是的，世尊！能夠知道風的本性自然歸於消散。』佛陀說：『很好，很好！長者！』世尊又問：『難道沒有看到它的本性寂靜無聲嗎？』長者回答說：『是的，知道它的本性之聲平等如秤。』 『四大元素，依附於什麼？』長者回答說：『依附於慾望、飲食和恩愛。』又問：『四大元素，又依附於什麼？』長者回答說：『輾轉相互依附。』又問：『又趨向于什麼？』長者回答說：『趨向於色等諸入。』又問：『諸入又歸於什麼？』長者回答說：『歸於罪惡和塵勞。』又問：『什麼原因導致罪惡和塵勞？』長者回答說：『是的，世尊！意識和身體，各自不同而又各自離散。』又問：『生命終結身體壞滅，又趨向于什麼？』長者回答說：『哪裡有什麼趨向？身體沒有心意，身體和意識各自不同。』又問：『長者，延續過去的意識，歸於所趨，會得到不同的意識嗎？』長者回答說：『是的，世尊！不帶著過去的意識，歸於所趨，不離開過去的意識，也沒有不同的意識。』『長者，你如何看待法呢？』『譬如世尊，眼識不是恒常的，耳識也有不同，不共同也不相同。如此，世尊！在生死輪迴中也是這樣，所見沒有厭倦，而以此維持生命。』 佛陀說：『很好，很好！長者！今天長者，所有的問題，回答都恰如其分，真實不虛。難道是不真實的嗎？』長者回答說：『不真實。為什麼呢？正如大聖所說，在這個世間，所給予的都不真實，慾望和法都是虛妄的，我想到世尊，這世俗的事情，都是虛妄建立的，沒有真實存在的法。』佛陀說：『很好，很好！長者！假如有說世間的事情都是虛妄的，都是未曾有過的，那麼諸佛所說的也是如此。為什麼呢？世間的事情都是虛妄的，沒有一樣是真實的，在這個世間都是未曾有過的。』 佛陀說完這些話，和利長者接受教誨，歡喜地退下了。

English version: The Buddha said to the elder, 'What is the nature of wind?' The elder replied, 'Wind has five characteristics: sensations of cold, lightness and swiftness, the ability to blow things, the ability to pass in and out, and the production of various sounds.' The Buddha said, 'Excellent, excellent! You are able to understand the nature of wind, does it suddenly disappear and no longer appear?' The elder replied, 'Yes, World Honored One! It is possible to know that the nature of wind naturally returns to dissipation.' The Buddha said, 'Excellent, excellent! Elder!' The World Honored One then asked, 'Have you not seen its nature as silent and still?' The elder replied, 'Yes, I know that the sound of its nature is as equal as a scale.' 'What do the four great elements rely on?' The elder replied, 'They rely on desire, food, and love.' He asked again, 'What do the four great elements rely on?' The elder replied, 'They rely on each other in turn.' He asked again, 'What do they tend towards?' The elder replied, 'They tend towards the various entrances of form, etc.' He asked again, 'What do the entrances return to?' The elder replied, 'They return to sin and toil.' He asked again, 'What causes sin and toil?' The elder replied, 'Yes, World Honored One! Consciousness and body are each different and each separate.' He asked again, 'When life ends and the body is destroyed, what does it tend towards?' The elder replied, 'Where is there anything to tend towards? The body has no mind, the body and consciousness are each different.' He asked again, 'Elder, continuing with past consciousness, returning to what it tends towards, will it obtain a different consciousness?' The elder replied, 'Yes, World Honored One! It does not carry past consciousness, returning to what it tends towards, it does not leave past consciousness, nor is there a different consciousness.' 'Elder, how do you view the Dharma?' 'For example, World Honored One, eye consciousness is not constant, ear consciousness is also different, not common nor the same. Thus, World Honored One! In the cycle of birth and death it is like this, what is seen is not weary, and life is maintained by this.' The Buddha said, 'Excellent, excellent! Elder! Today, elder, all the questions you have answered are appropriate, true and not false. Is it not true?' The elder replied, 'It is not true. Why is that? Just as the Great Sage said, in this world, what is given is not true, desires and Dharma are all illusory, I think of the World Honored One, these worldly matters are all established on illusion, there is no real Dharma.' The Buddha said, 'Excellent, excellent! Elder! If there is a saying that worldly matters are all illusory, all have never existed, then what the Buddhas say is also like this. Why is that? Worldly matters are all illusory, there is nothing that is real, in this world all have never existed.' After the Buddha finished speaking, the elder Huali accepted the teachings and happily withdrew.

佛說佛心總持經第十九

一時佛游㝹檀㝹國，賓近大海之邊，佛所行樹，于師子座，與無央數諸天眷屬圍繞，而為說法。彼時世尊，告安詳摩夷亙天及凈居身天子：「諸天子！當知有總持，名佛心之法，過去如來、至真、等正覺所說，為四部會，最於後世救攝擁護，令得自歸，普獲特勝，所生到處護一切義，為諸菩薩學大乘者，令蒙法恩使得普至，一切所為則有超異，以故說耳！今者諸賢，亦當受之持諷誦讀。我滅度后最後世時，四輩眾會學大乘者，聞其名者當分別說、為他人講。心懷忍辱、心得自在，聞其音難設致其名，超異德性。如來所說而復攝護，已愿最上，所見自在，其有欲聞，當爲說之。」眾會對曰：「唯然，世尊！當受聖教，如佛所言終不敢違，使如來教普然具足。」

眾會又問：「何謂世尊佛心總持法乎？」世尊告曰：「今次第說，無垢離垢造一切義，皆已逮得。所作諸德無有邊際，三世平等一切十方。具足諸慧示現一切，諸所有藏諸法自在。具足成就所作通達，普了周匝除一切眼，皆於三界普至十方。寂然憺怕獲諸脫門，分別法界究竟猗著，皆念一切諸所作為。超度余心已得解脫，除結縛法普于虛空，本性清凈無垢，勸化三處。過去當來現在，平等三世，斷除無餘離於所有。第一度證，所行如言、所作成就，一切大慈，而興大哀於一切人，而無所度。」

佛告天子：「是為佛心總持法也。為四輩說求菩薩乘，其有諷誦，懷在身心，諦曉了識。持此經者，懷諸思想，譬若如來立在於頂，思則得見

一時，佛在㝹檀㝹國游化，靠近大海邊。佛所行之處的樹下，在獅子座上，與無數諸天眷屬圍繞，為他們說法。那時，世尊告訴安詳摩夷亙天和凈居身天子：『諸位天子！應當知道有一種總持法門，名為佛心之法，是過去如來、至真、等正覺所說的，爲了四部弟子，在後世救護攝持，使他們能夠歸依，普遍獲得殊勝，所生之處都能守護一切義理，爲了諸位學習大乘的菩薩，使他們蒙受法恩，得以普遍到達，一切所作所為都有超凡的特異之處，因此才宣說此法！現在諸位賢者，也應當接受、持誦、諷誦、讀誦。我滅度后，在最後的時代，四輩眾會中學習大乘的人，聽到這個法門的名字，應當分別解說，為他人講說。心中懷有忍辱，心得自在，聽到這個法門的聲音都難以遇到，更何況是得到它的名字，具有超凡的德性。如來所說的法門能夠攝護，已經發愿要達到最上，所見自在，如果有想要聽聞的，應當為他們宣說。』大眾回答說：『是的，世尊！我們應當接受您的教誨，如佛所說，終究不敢違背，使如來的教法普遍圓滿。』 大眾又問：『什麼是世尊所說的佛心總持法呢？』世尊告訴他們說：『現在我依次解說，無垢離垢，成就一切義理，都已獲得。所作的諸種功德沒有邊際，三世平等，遍及一切十方。具足諸種智慧，示現一切，諸所有藏，諸法自在。具足成就所作，通達一切，普遍周遍，消除一切障礙，都於三界普遍到達十方。寂靜安詳，獲得諸種解脫之門，分別法界，究竟安住，都念及一切所作所為。超越其餘的心，已經得到解脫，消除結縛之法，普遍於虛空，本性清凈無垢，勸化三處。過去、未來、現在，平等三世，斷除無餘，遠離所有。第一度證，所行如所言，所作皆成就，一切大慈，而興起大悲於一切人，而無所度。』 佛告訴天子：『這就是佛心總持法。為四輩弟子宣說，求菩薩乘，如果有諷誦，懷在身心，仔細明瞭認識。持此經的人，心中懷有諸種思想，譬如如來站在頭頂，思念就能見到。』

The Nineteenth Sutra of the Buddha Speaks the Dharani of the Buddha's Mind At one time, the Buddha was traveling in the country of 㝹檀㝹, near the edge of the great sea. Under the trees where the Buddha walked, upon a lion's seat, he was surrounded by countless heavenly beings and their retinues, and he was expounding the Dharma for them. At that time, the World Honored One addressed the heavenly beings Anxiang Moyi Gengtian and Jingju Shen Tianzi, saying: 'Heavenly sons! You should know that there is a Dharani, called the Dharma of the Buddha's Mind, which was spoken by the past Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones, for the four assemblies, to protect and support them in later ages, enabling them to take refuge, universally attain special victories, and in all their births, protect all meanings. For the Bodhisattvas who study the Mahayana, it allows them to receive the grace of the Dharma, to universally reach all places, and all their actions will have extraordinary differences. Therefore, this Dharma is spoken! Now, all you virtuous ones, should also receive, uphold, recite, and read it. After my Parinirvana, in the last age, those of the four assemblies who study the Mahayana, upon hearing the name of this Dharma, should explain it separately and speak it for others. With hearts of patience and minds of freedom, it is difficult to even hear the sound of this Dharma, let alone obtain its name, which possesses extraordinary virtues. The Dharma spoken by the Tathagata can protect and support, and the aspiration to reach the highest has already been made, and what is seen is freedom. If there are those who wish to hear it, they should be spoken to.' The assembly replied: 'Yes, World Honored One! We shall receive your holy teachings, and as the Buddha has said, we will never dare to disobey, so that the Buddha's teachings may be universally fulfilled.' The assembly then asked: 'What is the Dharani of the Buddha's Mind that the World Honored One speaks of?' The World Honored One told them: 'Now I will explain in order, without defilement, creating all meanings, all of which have been attained. The virtues that have been created are without limit, equal in the three times, and pervade all ten directions. Possessing all wisdom, manifesting all things, all treasures, all Dharmas are free. Possessing the accomplishment of all actions, understanding all things, universally and completely eliminating all obstacles, reaching all ten directions in the three realms. Tranquil and peaceful, obtaining all gates of liberation, distinguishing the Dharma realms, ultimately abiding, all mindful of all actions. Transcending the remaining mind, having already attained liberation, eliminating the bonds of fetters, pervading the void, the original nature is pure and without defilement, converting in three places. Past, future, and present, equal in the three times, cutting off without remainder, and being apart from all. The first degree of proof, what is practiced is as spoken, what is done is accomplished, with great compassion, and arising great sorrow for all people, without anything to be delivered.' The Buddha told the heavenly sons: 'This is the Dharani of the Buddha's Mind. It is spoken for the four assemblies, seeking the Bodhisattva vehicle. If there are those who recite it, keep it in their hearts and minds, and understand it clearly. Those who uphold this sutra, holding various thoughts in their minds, are like the Tathagata standing on their heads, and by thinking, they can see him.'

。其有能見，若有聞者，能說經法；若有持者，未曾有忘，究竟於學。當復得住，于道所住，說經寂然。以故講經，所持當持，未曾忽疑。以是之故，能忍總持一切所聞，所得如海，逮不起法忍，於一切法，而得自在，無所掛礙，至解脫門。如意具足，于現在法，於我法教，當受重任，棄諸重擔，此族姓子，則為見佛。若睹此等，當從聽受，當觀其法，莫察其形，不當毀呰而輕易也！」

摩夷亙天子白佛言：「唯然受教，不敢違也！普當宣傳如來之命。然於後世，以是經法，為四輩說，及菩薩乘當爲分別。若有誦得、若有忘者，當爲開示：『族姓子，汝當令得見，及使聽聞，護如來所說言教？我等亦當奉受如來所說。』此族姓子當成大義。」

佛告摩夷亙天子：「卿當奉行，如今所言，是則佛教。」

佛說如是。摩夷亙天子、凈居諸天，一切眾會、天龍鬼神、世人阿須倫，聞經歡喜。

「怨家像知識，　　而強結親友， 諸王所行多，　　則主于土地。 其國多大臣，　　而常興斗諍， 當爲造弊眼，　　於是說如是。」

跎饑梨尼　跎飽梨尼

師比丘　跪羅陀　𦳉偈陀　沙瑜投陀漚阿夷比兜波　昧癉翅那旃　跪離那波羅翅提尼陀槃尼　尼披散尼　摩呵曼那㝹陀梨那

其有於是，於我空耗所有財寶，令逮得之。若過去則以是神咒，當以手授重其手足，擁護于膝重於臏，常皆見重，為脅見重、使下見重、令頸見重、使心見重，令四部眾，皆使見重，悉令平等，所從來處，風散其華

現代漢語譯本：『如果有人能見到，或者有人能聽到，能夠宣說經法；如果有人能受持，就不會遺忘，最終通達學問。應當再次安住于道所安住之處，寂靜地宣說經文。因此講經，所受持的應當堅持，不曾有絲毫疑惑。因為這個緣故，能夠忍受並總持一切所聽到的，所得如同大海，達到不起法忍的境界，對於一切法，都能自在，沒有掛礙，到達解脫之門。如意具足，對於現在的法，對於我的教法，應當承擔重任，捨棄各種負擔，這位族姓之子，就是見到了佛。如果見到這樣的人，應當跟隨聽受，應當觀察他的法，不要觀察他的外形，不應當譭謗輕視！』 摩夷亙天子對佛說：『是的，我接受教誨，不敢違背！我將普遍宣揚如來的教命。然而在後世，對於這部經法，為四眾弟子宣說，以及為菩薩乘的修行者分別解說。如果有人能誦讀，或者有人遺忘，應當為他們開示：『族姓之子，你應當讓他們見到，並且讓他們聽到，護持如來所說的教誨？我們也將奉受如來所說的。』這位族姓之子將成就大義。』 佛告訴摩夷亙天子：『你應當奉行，就像你現在所說的，這就是佛教。』 佛說完這些話。摩夷亙天子、凈居諸天，一切大眾、天龍鬼神、世人阿修羅，聽聞佛經后都非常歡喜。 『怨家像知識，卻強行結為親友，諸王所行大多如此，因此主宰土地。他們的國家有很多大臣，卻常常發生爭鬥，應當製造弊端，因此說出這樣的話。』 『跎饑梨尼 跎飽梨尼』 『師比丘 跪羅陀 𦳉偈陀 沙瑜投陀漚阿夷比兜波 昧癉翅那旃 跪離那波羅翅提尼陀槃尼 尼披散尼 摩呵曼那㝹陀梨那』 『如果有人因此，在我這裡空耗所有財寶，令其得到。如果是過去，就用這個神咒，用手按住他的手足，擁護他的膝蓋，重視他的臏骨，常常都受到重視，讓脅部受到重視、讓下部受到重視、讓頸部受到重視、讓心受到重視，讓四部大眾，都使他們受到重視，全部平等，從他來的地方，風會吹散他的花朵。』

English version: 'If there are those who can see, or those who can hear, and are able to expound the Dharma; if there are those who can uphold it, they will never forget, and will ultimately master learning. They should again dwell in the place where the Path dwells, and silently expound the scriptures. Therefore, in expounding the scriptures, what is upheld should be maintained, without any doubt. Because of this, they are able to endure and uphold all that they have heard, what they have gained is like the sea, reaching the state of non-arising Dharma-endurance, and with regard to all dharmas, they are free, without hindrance, reaching the gate of liberation. With wishes fulfilled, with regard to the present Dharma, with regard to my teachings, they should take on heavy responsibilities, abandoning all burdens, this son of a good family, is then seeing the Buddha. If you see such people, you should follow and listen, you should observe their Dharma, do not observe their form, you should not slander or belittle them!' The heavenly prince Mayigeng said to the Buddha: 'Yes, I accept the teachings, I dare not disobey! I will universally proclaim the Buddha's commands. However, in later generations, with regard to this scripture, I will explain it to the four assemblies, and also explain it separately for those on the Bodhisattva path. If there are those who can recite it, or those who forget it, I should explain to them: 'Son of a good family, you should enable them to see, and enable them to hear, protect the teachings spoken by the Buddha? We will also uphold what the Buddha has spoken.' This son of a good family will accomplish great righteousness.' The Buddha said to the heavenly prince Mayigeng: 'You should practice as you have said, this is the Buddha's teaching.' The Buddha finished speaking. The heavenly prince Mayigeng, the pure abode heavens, all the assemblies, gods, dragons, ghosts, spirits, people, and asuras, were all delighted upon hearing the scripture. 'Enemies are like acquaintances, yet they forcefully become friends, this is how most kings act, thus they rule the land. Their countries have many ministers, yet they constantly engage in strife, they should create flaws, therefore, it is said like this.' 'Tuo ji li ni, tuo bao li ni' 'Shi bi qiu, gui luo tuo, 𦳉 jie tuo, sha yu tou tuo ou a yi bi dou bo, mei dan chi na zhan, gui li na bo luo chi ti ni tuo pan ni, ni pi san ni, mo he man na 㝹 tuo li na' 'If there are those who, because of this, waste all their wealth with me, causing them to obtain it. If it is in the past, then use this divine mantra, press their hands and feet with your hands, protect their knees, value their kneecaps, always value them, let their flanks be valued, let their lower parts be valued, let their necks be valued, let their hearts be valued, let the four assemblies, all make them valued, all equally, from where they came, the wind will scatter their flowers.'

漚那提奴　漚那提陀　漚彌提屠　漚提屠取披鞬陀　叱阇叱者

朱陀阇陀　波沙提　波沙檀尼耶醯迦彌仇彌遮羅翅　朱羅鈴摩尼　阿提陀

浮彌羨那伊俞羅頭　那翅祇禘彌　比闡禘彌　薩披那樓　彌檀㝹南模　摩迦尼　阿禘比耶　令所祝吉　梵天勸助

佛說護諸比丘咒經第二十

一時世尊游于摩竭羅閱祇城東，在於奈樹間，梵志丘聚。從是北上，上錍提山中天帝石室。爾時無數比丘，各各馳走匆匆不安，如捕魚師佈網捕魚，魚都馳散。

世尊遙見無數比丘，各各馳散擾擾不安。佛問比丘：「何為馳散擾動如斯？若魚畏網。」比丘對曰：「我遭患所在不安，遇諸賊盜、鬼神羅剎、諸象及龍、餓鬼師子及諸妖魅、鬼魅非人、熊羆諸邪、溝邊溷鬼、蠱道巫咒。」

佛告比丘：「當爲汝說，常當救濟一切擁護。諦聽，善思念之！」比丘答曰：「唯然受教！」

佛言：「何等為一切救濟擁護？如是：

「阿軻彌　迦羅移　嘻隸嘻隸　般錍　阿羅錍　摩丘　披賴兜　呵頭沙

「翅拘犁因提隸者比丘披漚羅須彌者罹難樓在者羅

「阿耆破耆　阿羅因阿羅耶　耶勿遮坻錍移阿錍

「若不解脫我當勸解，為其擁護救濟，令安吉祥無患。若賊鬼神羅剎、蠱道符咒，護四百里周匝，無敢嬈者；其不恭順，犯是咒者，頭破七分。所以者何？」佛告比丘：「今吾普觀天上世間，若如是咒，咒愿擁護，終無恐懼，衣毛不豎，除其宿命不請。」

南無世尊所咒者，吉梵天勸助是咒

漚那提奴，漚那提陀，漚彌提屠，漚提屠取披鞬陀，叱阇叱者。 朱陀阇陀，波沙提，波沙檀尼耶醯迦彌仇彌遮羅翅，朱羅鈴摩尼，阿提陀。 浮彌羨那伊俞羅頭，那翅祇禘彌，比闡禘彌，薩披那樓，彌檀㝹南模，摩迦尼，阿禘比耶，令所祝吉，梵天勸助。 世尊遙見無數比丘，各各馳散擾擾不安。佛問比丘：『何為馳散擾動如斯？若魚畏網。』比丘對曰：『我遭患所在不安，遇諸賊盜、鬼神羅剎、諸象及龍、餓鬼師子及諸妖魅、鬼魅非人、熊羆諸邪、溝邊溷鬼、蠱道巫咒。』 佛告比丘：『當爲汝說，常當救濟一切擁護。諦聽，善思念之！』比丘答曰：『唯然受教！』 佛言：『何等為一切救濟擁護？如是：』 『阿軻彌，迦羅移，嘻隸嘻隸，般錍，阿羅錍，摩丘，披賴兜，呵頭沙』 『翅拘犁因提隸者比丘披漚羅須彌者罹難樓在者羅』 『阿耆破耆，阿羅因阿羅耶，耶勿遮坻錍移阿錍』 『若不解脫我當勸解，為其擁護救濟，令安吉祥無患。若賊鬼神羅剎、蠱道符咒，護四百里周匝，無敢嬈者；其不恭順，犯是咒者，頭破七分。所以者何？』佛告比丘：『今吾普觀天上世間，若如是咒，咒愿擁護，終無恐懼，衣毛不豎，除其宿命不請。』

'Ouna ti nu, ouna ti tuo, oumi ti tu, outi tu qu pi jian tuo, chi she chi zhe.' 'Zhu tuo she tuo, bo sha ti, bo sha tan ni ye xi jia mi chou mi zhe luo chi, zhu luo ling mo ni, a ti tuo.' 'Fu mi xian na yi yu luo tou, na chi qi di mi, bi chan di mi, sa pi na lou, mi tan wu nan mo, mo jia ni, a di bi ye, ling suo zhu ji, fan tian quan zhu.' The Buddha Speaks the Sutra of the Mantra Protecting All Bhikshus, Twentieth. At one time, the World Honored One was traveling in the east of the city of Magadha Rajagriha, in a grove of Nai trees, where a gathering of Brahmins was. From there, he went north, up to the Heavenly Emperor's stone chamber in Mount Piti. At that time, countless bhikshus were each running about in haste and unease, like fishermen casting nets to catch fish, the fish all scattering. The World Honored One saw from afar countless bhikshus, each scattering about in disturbance and unease. The Buddha asked the bhikshus, 'Why are you scattering about in such disturbance? Like fish fearing the net.' The bhikshus replied, 'We are suffering from unease, encountering thieves, robbers, ghosts, rakshasas, elephants, dragons, hungry ghosts, lions, and all sorts of demons, non-human beings, bears, evil spirits, ditch ghosts, and sorcery and curses.' The Buddha told the bhikshus, 'I will speak for you, always saving and protecting all. Listen carefully, and contemplate it well!' The bhikshus replied, 'Yes, we will receive your teachings!' The Buddha said, 'What is the saving and protection of all? It is thus:' 'A ke mi, jia luo yi, xi li xi li, ban pi, a luo pi, mo qiu, pi lai dou, he tou sha' 'Chi ju li yin ti li zhe bi qiu pi ou luo xu mi zhe luo nan lou zai zhe luo' 'A qi po qi, a luo yin a luo ye, ye wu zhe chi pi yi a pi' 'If they are not liberated, I will encourage their liberation, protecting and saving them, bringing peace, auspiciousness, and freedom from suffering. If there are thieves, ghosts, rakshasas, sorcery, or curses, this will protect four hundred li around, and none will dare to harass them; those who are not respectful and violate this mantra will have their heads broken into seven pieces. Why is this?' The Buddha told the bhikshus, 'Now I observe all of heaven and earth, if this mantra is used for protection, there will be no fear, no hair standing on end, except for those with uninvited past karma.' Homage to the mantra spoken by the World Honored One, may the auspicious Brahma assist this mantra.

佛說吉祥咒經第二十一

一時佛在舍衛城，是名曰轉法輪莫能逾者，是地廣普，若有嬈者，佛皆說之！今當講誦，大人聖賢，具足歸彼。時佛告賢者阿難：「吾為汝說神咒之王，汝當持之！諸佛所說至誠行、趣道行、十二因緣行、月行、日行、賢者行、日月俱行。諦聽，善思念之！」阿難言：「受教而聽。」如是：

「休樓　牟樓　阿迦羅　錍羅　莫迦垣羅颰提　波羅鈴波芻阿尼呵　耶提阿尼耶提阿提耶提頞禘末禘盧盧羅羅颰提摩那羅羅波夷吒」

無量總持，諸印之王，諸佛所說，為至誠行、為修道行、平等跡行、日行、月行、如日月行。佛語阿難：「此總持句，為佛之句、為尊上句、為學句、聖賢之句、得利義句、所懷來句、無兵仗句，若族姓子、族姓女，若入此句，入無數解百千之門，能分別說。」

佛告阿難：「雪山南脅，有大女神，名設陀憐迦醯(晉名攝聲)，有五百子及諸眷屬。彼聞此經，即自起往，舉聲稱怨：『嗚呼痛哉！嗚呼！何以劇乎！吾身本時，取若千百眾生人精以為飲食，害命服之；於今不堪，不能復犯。沙門瞿曇，為四部眾而設擁護。所以者何？若善男子、善女人，受是神咒。童男、童女入于郡國縣邑聚落，持是吉祥咒，若諷誦說，無能嬈者。所以者何？今沙門瞿曇所說神咒，遣逐非人，滅除眾患，常住於此，而現於魔宮。』諸弊魔言：『天王欲知，沙門瞿曇以空汝界。今者天王，當共被鎧，將諸群從，暫勒兵眾。譬如菩薩初坐樹下，魔被以鎧甲及諸兵眾，往詣佛所

一時，佛陀在舍衛城，那裡被稱為『轉法輪莫能逾者』，這地方廣闊普及，如果有誰擾亂，佛陀都會為他們說法！現在應當講誦，大人聖賢，都歸屬於那裡。當時，佛陀告訴賢者阿難：『我為你宣說神咒之王，你應當受持！諸佛所說的至誠行、趣道行、十二因緣行、月行、日行、賢者行、日月俱行。仔細聽，好好思考！』阿難說：『遵命聽受。』就這樣： 『休樓，牟樓，阿迦羅，錍羅，莫迦垣羅颰提，波羅鈴波芻阿尼呵，耶提阿尼耶提阿提耶提頞禘末禘盧盧羅羅颰提摩那羅羅波夷吒』 這是無量總持，諸印之王，諸佛所說，爲了至誠行、爲了修道行、平等跡行、日行、月行、如同日月執行。佛陀告訴阿難：『這總持句，是佛陀的語句、是尊上的語句、是學習的語句、是聖賢的語句、是獲得利益的語句、是所懷抱的語句、是沒有兵器傷害的語句。如果族姓子、族姓女，進入這語句，就能進入無數解脫百千法門，能夠分別解說。』 佛陀告訴阿難：『雪山南邊，有一位大女神，名叫設陀憐迦醯（晉代譯為攝聲），她有五百個兒子和許多眷屬。她聽到這部經，就自己起身前往，大聲抱怨：『嗚呼，痛哉！嗚呼！為什麼會這樣劇烈！我原本，取用千百眾生的人精作為飲食，殘害生命來服食；如今不堪，不能再犯。沙門瞿曇，為四部眾設立了擁護。這是為什麼呢？如果善男子、善女人，受持這神咒。童男、童女進入郡國縣邑聚落，持誦這吉祥咒，如果諷誦宣說，就沒有誰能擾亂他們。這是為什麼呢？現在沙門瞿曇所說的神咒，驅逐非人，滅除各種災患，常住於此，並且顯現在魔宮。』各種魔說：『天王要知道，沙門瞿曇要空虛你的地界。現在天王，應當一起披上鎧甲，帶領所有部下，暫時集結兵眾。譬如菩薩最初坐在樹下，魔王披上鎧甲和各種兵器，前往佛陀那裡。

The Twenty-First Sutra of the Auspicious Dharani Spoken by the Buddha At one time, the Buddha was in Shravasti, a place called 'The Unsurpassable Turning of the Dharma Wheel,' a vast and widespread area. If anyone caused disturbance, the Buddha would preach to them! Now, we should recite and chant, for great and virtuous beings all belong there. At that time, the Buddha said to the wise Ananda, 'I will speak to you of the king of divine mantras, you should uphold it! The sincere practice spoken by all Buddhas, the practice of pursuing the path, the practice of the twelve links of dependent origination, the practice of the moon, the practice of the sun, the practice of the wise, the practice of the sun and moon together. Listen carefully, and contemplate well!' Ananda said, 'I will receive the teaching and listen.' Thus: 'Hxiu lou, Mou lou, A jia luo, Pi luo, Mo jia yuan luo ba ti, Bo luo ling bo chu a ni he, Ye ti a ni ye ti a ti ye ti e di mo di lu lu luo luo ba ti mo na luo luo bo yi zha' This is the immeasurable dharani, the king of all seals, spoken by all Buddhas, for the sake of sincere practice, for the sake of cultivating the path, for the sake of equal practice, for the practice of the sun, the practice of the moon, like the sun and moon moving. The Buddha said to Ananda, 'This dharani phrase is the phrase of the Buddha, the phrase of the honored one, the phrase of learning, the phrase of the wise, the phrase of gaining benefit, the phrase of what is embraced, the phrase without weapons of harm. If a son or daughter of a clan enters this phrase, they can enter countless doors of liberation, and can explain them separately.' The Buddha told Ananda, 'On the southern side of the Snow Mountain, there is a great goddess named She Tuo Lian Jia Xi (translated as She Sheng in the Jin Dynasty), she has five hundred sons and many dependents. When she heard this sutra, she rose and went there herself, complaining loudly, 'Alas, how painful! Alas! Why is it so severe! Originally, I took the essence of thousands of beings as food, harming lives to consume; now I cannot bear it, I cannot commit it again. The Shramana Gautama has established protection for the four assemblies. Why is this? If a good man or good woman upholds this divine mantra. If boys and girls enter the towns, cities, counties, and villages, and uphold this auspicious mantra, if they recite and proclaim it, no one can disturb them. Why is this? Now, the divine mantra spoken by the Shramana Gautama drives away non-humans, eliminates all kinds of calamities, dwells here constantly, and appears in the demon palace.' The various demons said, 'Heavenly King should know, the Shramana Gautama is going to empty your realm. Now, Heavenly King, you should put on armor together, lead all your subordinates, and temporarily gather your troops. For example, when the Bodhisattva first sat under the tree, the demon king put on armor and various weapons, and went to the Buddha.'

。』」

於是世尊告阿難曰：「是大女神設陀羅迦醯，止於雪山之南，與五百子俱。遙聞如來說是神咒、總持印咒，恐怖懷懅，衣毛為豎。」及於諸魔、一切官屬及餘眾魔，於時彼魔被其鎧翰，與眷屬俱，往詣世尊。噁心欲詣沙門瞿曇。彼時有菩薩，名曰降棄魔，降魔及官屬，還詣佛所，稽首聖足，叉手歸佛，白世尊言：「我已攝製於此弊魔及諸官屬，發遣諸兵，並設陀迦醯大女神，而制伏之，不敢為非亦不敢嬈比丘、比丘尼、清信士、清信女，不敢中害，無所妨廢。善哉！世尊，愿說總持法印，為四輩眾，令皆得擁護，使得安隱。唯佛加哀，普及人民令得安隱。」於是世尊，為是神咒，應時欣笑。

阿難問佛：「世尊何故笑？笑當有意。」佛告賢者阿難：「汝寧見降棄魔菩薩道行殊特，降魔官屬，設頭迦醯大女神技術皆以壞敗，心懷憂戚。于彼忽然沒而不現，到斯說是總持之印。」

爾時世尊思此總持印王，攝伏一切諸惡鬼神及諸妖魅，除一切嬈，伏鳩伏鳩休浮休樓阿祇提。如是總持印王咒，其有鬼神、女神、鳩桓、龍、金翅鳥及諸弊獸一切眾魅，至意有意在道斷他懷來為食為句，跡甘嘗為月動搖善震動意為心，何況細微無不微也。其大德總持，無擇無冥，而無所斷，其心誦其十事讀於今笑，當所作者亦無所選。

佛告阿難：「是無擇句、總持句、無所選句、安隱句、擁護句、于諸眾人無所嬈句、無所害句、禁制句、諷誦者句，為四部眾則設擁護。人與非人，不能犯也。若臥出時，所在寤寐，無敢嬈者。況佛所說，其聞此咒，莫不安隱

現代漢語譯本：於是世尊告訴阿難說：『這位大女神名叫設陀羅迦醯，住在雪山之南，和五百個兒子在一起。她遠遠地聽到如來說這個神咒、總持印咒，感到恐懼害怕，汗毛都豎了起來。』以及那些魔、一切官屬和其餘的眾魔，當時那些魔都披上鎧甲，和眷屬一起，前往世尊那裡。他們心懷惡意，想要去見沙門瞿曇。那時有一位菩薩，名叫降棄魔，他降伏了魔和官屬，然後回到佛所，向佛的聖足頂禮，合掌歸向佛，對世尊說：『我已經制服了這些邪惡的魔和他們的官屬，遣散了他們的軍隊，並制伏了設陀迦醯大女神，使他們不敢作惡，也不敢騷擾比丘、比丘尼、清信士、清信女，不敢中傷，沒有妨礙。太好了！世尊，希望您能宣說總持法印，爲了四眾弟子，讓他們都能得到擁護，獲得安穩。唯愿佛陀慈悲，普施恩澤於人民，使他們得到安穩。』於是世尊，爲了這個神咒，應時歡笑。 阿難問佛：『世尊為什麼笑？笑一定有原因。』佛告訴賢者阿難：『你難道沒看到降棄魔菩薩的道行非常殊勝，降伏了魔和官屬，設頭迦醯大女神的法術都已敗壞，心中憂愁。他們忽然消失不見，來到這裡說這個總持之印。』 當時世尊思念這個總持印王，能夠攝伏一切惡鬼神和各種妖魅，消除一切騷擾，降伏鳩伏鳩休浮休樓阿祇提。像這樣的總持印王咒，那些鬼神、女神、鳩桓、龍、金翅鳥以及各種邪惡的野獸和一切眾魅，如果他們有意在道上阻斷他人，懷著惡意來覓食，或者用言語、足跡、甘甜的誘惑來動搖人心，甚至連細微之處都無所不擾。這個大德總持，無所選擇，無所隱蔽，無所阻斷，如果心中誦唸這十件事，並讀誦出來，那麼所做的事情也不會有所選擇。 佛告訴阿難：『這是無所選擇的句子、總持的句子、無所選的句子、安穩的句子、擁護的句子、對於眾人無所騷擾的句子、無所傷害的句子、禁制的句子、誦讀者的句子，為四部眾設定擁護。人和非人，都不能侵犯。如果睡覺或外出，無論醒著還是睡著，都沒有人敢騷擾。更何況佛所說的，聽到這個咒語，沒有不安穩的。』

English version: Then the World Honored One said to Ananda, 'This great goddess, named Setarakahe, dwells south of the Snow Mountains, with her five hundred sons. From afar, she heard the Tathagata speak this divine mantra, the Dharani Seal Mantra, and was terrified, her hair standing on end.' And those demons, all their officials, and the rest of the demons, at that time, those demons put on their armor, and with their retinues, went to the World Honored One. They had evil intentions, wanting to see the Shramana Gautama. At that time, there was a Bodhisattva named Descending-the-Demons, who subdued the demons and their officials, and then returned to the Buddha's place, bowed at the Buddha's holy feet, folded his hands in reverence, and said to the World Honored One, 'I have already subdued these evil demons and their officials, dispersed their armies, and also subdued the great goddess Setarakahe, so that they dare not do evil, nor dare to harass the Bhikshus, Bhikshunis, Upasakas, and Upasikas, dare not harm, and cause no obstruction. Excellent! World Honored One, may you please proclaim the Dharani Seal, for the sake of the fourfold assembly, so that they may all be protected and attain peace. May the Buddha have compassion, and extend grace to the people, so that they may attain peace.' Then the World Honored One, for the sake of this divine mantra, smiled at that time. Ananda asked the Buddha, 'World Honored One, why do you smile? There must be a reason for your smile.' The Buddha told the worthy Ananda, 'Have you not seen that the Bodhisattva Descending-the-Demons's practice is extraordinary, that he has subdued the demons and their officials, and that the great goddess Setarakahe's magic has been defeated, and she is filled with sorrow. They suddenly disappeared and came here to speak of this Dharani Seal.' At that time, the World Honored One contemplated this Dharani Seal King, which can subdue all evil ghosts and spirits and all kinds of demons, eliminate all disturbances, and subdue Kuvu Kuvu Xiu Fu Xiu Lou Aqi Ti. Such is the Dharani Seal King mantra, that those ghosts, goddesses, Ku Huan, dragons, golden-winged birds, and all kinds of evil beasts and all demons, if they intentionally block others on the path, with evil intentions to seek food, or use words, footprints, or sweet temptations to shake people's minds, even the slightest things will not be left undisturbed. This great virtue Dharani, without choice, without concealment, without obstruction, if one recites these ten things in one's heart, and reads them aloud, then what one does will also be without choice. The Buddha told Ananda, 'These are the sentences of no choice, the sentences of Dharani, the sentences of no selection, the sentences of peace, the sentences of protection, the sentences of no disturbance to the people, the sentences of no harm, the sentences of prohibition, the sentences of the reciter, which provide protection for the fourfold assembly. Both humans and non-humans cannot violate it. Whether sleeping or going out, whether awake or asleep, no one dares to disturb. Moreover, what the Buddha has said, those who hear this mantra, will all be at peace.'

佛說如是，歡喜而去。

生經卷第三

佛說總持經第二十二

一時世尊游于摩竭，在法閑居佛之道樹初成道時，與萬菩薩俱。一切成就普賢菩薩，行於無愿，其行無餘，及空無菩薩、蓮花藏菩薩、寶藏菩薩、行藏菩薩、妙曜菩薩、金剛藏菩薩、力士藏菩薩、無垢藏菩薩、調定藏菩薩，與一萬菩薩俱，與一佛世界三千大千塵數菩薩俱，各各從異佛國而來會此所。從方來化師子座，稽首佛足，在於佛前，坐師子座。於時此等菩薩大士，不計吾我，清凈無瑕，各心念言：「於此何因不可思議？諸佛世尊所有境界，無能稱量。諸佛世尊，本之所愿，而有殊特。何因諸佛如來感動？何謂所為不可思議無掛礙行？云何世尊，無念無想，致此殊特？」

於時世尊，尋知此等諸菩薩心之所念，諸坐菩薩諸佛無處亦無不住，欲問如來。「諸佛威神一切光明，佛威神德，精進無逾，而得皆立，皆入諸佛諸總持法，廣大聖覺。是等所入，殊特如此，無所掛礙，身之所入亦皆如此。諸佛眷屬，棄捐諸瑕，諸佛之法，而不可獲，而常安隱。」

於時蓮華藏菩薩，入諸法所趣之心，無所掛礙，所念法門無諸弊礙。諸菩薩行為普賢愿，合集等行，正住于愿，入諸佛法，見十方佛，加於大哀，度于無極，降伏眾生，休息惡趣。一切菩薩諸三昧定，睹了本際，諸佛之慧，所行無盡，莫不歸伏，趣諸道慧，皆照總持分別諸度蓮花之藏

佛陀如是說，他們歡喜地離開了。 《生經》卷第二 大正藏第03冊 No. 0154 《生經》 《生經》卷第三 佛說《總持經》第二十二 一時，世尊在摩竭陀國游化，在法閑靜處，佛陀初成道時的菩提樹下，與一萬菩薩在一起。一切成就的普賢菩薩，行於無愿之境，其行無所遺余，以及空無菩薩、蓮花藏菩薩、寶藏菩薩、行藏菩薩、妙曜菩薩、金剛藏菩薩、力士藏菩薩、無垢藏菩薩、調定藏菩薩，與一萬菩薩在一起，以及一個佛世界三千大千世界的微塵數菩薩在一起，他們各自從不同的佛國來到這裡集會。從四方來，化現出獅子座，向佛陀的足部頂禮，在佛陀面前，坐在獅子座上。這時，這些菩薩大士，不計較自我，清凈無瑕，各自心中想著：『這是什麼原因，如此不可思議？諸佛世尊所有的境界，無法衡量。諸佛世尊，本來的願望，而有如此殊勝。是什麼原因讓諸佛如來感動？什麼是不可思議、無掛礙的行？世尊如何做到無念無想，而達到如此殊勝？』 這時，世尊立刻知道這些菩薩心中所想，諸位菩薩所坐之處，諸佛無處不在，也無處不居，想要請問如來。『諸佛的威神，一切光明，佛的威神功德，精進無比，而得以建立，都進入諸佛的諸總持法，廣大聖覺。他們所進入的境界，如此殊勝，無所掛礙，身體所進入的境界也都是如此。諸佛的眷屬，捨棄一切瑕疵，諸佛的法，不可獲得，而常安穩。』 這時，蓮花藏菩薩，進入諸法所趨向的心，無所掛礙，所念的法門沒有絲毫弊端。諸菩薩的行為是普賢的願力，合集等同的修行，安住于願力，進入諸佛的法，見到十方諸佛，給予大慈悲，度化無極眾生，降伏眾生，使他們脫離惡道。一切菩薩的諸三昧禪定，洞察本源，諸佛的智慧，所行無盡，無不歸順，趨向諸道智慧，都照耀總持，分別諸度蓮花之藏。

The Buddha spoke thus, and they departed with joy. Sutra of Birth, Scroll 2 Taisho Tripitaka Vol. 03, No. 0154, Sutra of Birth Sutra of Birth, Scroll 3 Translated by the Tripiṭaka master Dharmarakṣa of the Western Jin Dynasty The Buddha Speaks the Dharani Sutra, Chapter 22 At one time, the World Honored One was traveling in Magadha, in a quiet place of the Dharma, under the Bodhi tree where the Buddha first attained enlightenment, together with ten thousand Bodhisattvas. The Bodhisattva Samantabhadra, who had achieved all accomplishments, practiced without desire, his practice leaving nothing undone, as well as the Bodhisattvas Emptiness, Lotus Treasury, Jewel Treasury, Practice Treasury, Wonderful Radiance, Vajra Treasury, Powerful One Treasury, Immaculate Treasury, and Tranquil Determination Treasury, together with ten thousand Bodhisattvas, and with Bodhisattvas as numerous as the dust particles of a Buddha-world three-thousand-great-thousand-world, each coming from different Buddha-lands to assemble here. They came from all directions, manifested lion thrones, bowed at the Buddha's feet, and sat on the lion thrones before the Buddha. At this time, these great Bodhisattvas, without regard for self, pure and without blemish, each thought in their hearts: 'What is the reason for this, so inconceivable? The realms of all Buddhas, World Honored Ones, cannot be measured. All Buddhas, World Honored Ones, have their original vows, and thus are so extraordinary. What is the reason that the Tathagatas are moved? What is the inconceivable, unhindered practice? How does the World Honored One, without thought or conception, achieve such extraordinary things?' At that time, the World Honored One immediately knew what these Bodhisattvas were thinking in their hearts. The places where the Bodhisattvas were sitting, the Buddhas are everywhere and nowhere not residing, they wished to ask the Tathagata. 'The majestic power of the Buddhas, all light, the Buddha's majestic virtue, is unsurpassed in diligence, and thus they are established, all entering the Dharani teachings of all Buddhas, the vast holy awakening. What they enter is so extraordinary, without hindrance, and what their bodies enter is also like this. The retinue of the Buddhas, abandoning all flaws, the Dharma of the Buddhas, cannot be obtained, yet they are always at peace.' At that time, the Bodhisattva Lotus Treasury, entered the mind that is the destination of all dharmas, without hindrance, the Dharma doors he contemplated had no flaws. The practices of the Bodhisattvas are the vows of Samantabhadra, gathering equal practices, dwelling rightly in the vows, entering the Dharma of all Buddhas, seeing the Buddhas of the ten directions, bestowing great compassion, liberating the immeasurable beings, subduing beings, and causing them to escape the evil paths. All the Samadhi meditations of all Bodhisattvas, perceive the original source, the wisdom of all Buddhas, their practices are endless, all submit, moving towards the wisdom of the paths, all illuminating the Dharani, distinguishing the treasury of the lotus of all perfections.

。其諸菩薩，承佛聖旨，各自說言：「諸佛盡聽！諸佛世尊，所行無量，極大變化，隨其本相，曉了諸法，一切皆知，諸佛超異，都無陰蓋。諸佛世尊，普逮法界，入於法界，諸佛世界，有無處所，無所掛礙。何為十？在兜術天，現盡壽命忽沒，無能禁制亦無有處。入母腹中十月而生。又棄捐家，而樂出外，心常欣悅。坐佛樹下，積累一切諸佛之法。一時之頃，普諸佛土，示現如來感動瑞應。常轉法輪，悉殖德本，分別解說。當得佛時，具成菩薩，而以法成。諸佛世尊，永無住處，在在智慧而建立之。是為佛子，無有處所，亦無所住。

「複次，佛子！諸世尊有十教目。何等十？教化一切，諸度無極，皆除一切諸無智法，常修大哀。有十種力，普轉法輪、教化群黎、禁制眾生、成平等覺、開通萌類、令無所住、於此無行相法自歸、已得寂然亦教他人至覺滅度，是為十。

「複次，佛子！復有十事，疾見如來。何等十？適見諸佛，則睹眾生，便棄一切，諸所歸趣。取要言之，速疾具足福德眷屬，速受諸德之本，即得清凈。無所短乏，便除狐疑，適見諸佛，為眾生等示于大乘，令無所畏，尋得成就，為不退轉。適得逮見諸佛世尊，疾求分別眾生之源，而開度之，便逮度世凈眾生根。適得逮見諸佛世尊，便無弊礙。是為十。」

佛說如是，諸菩薩聞經歡喜。◎

◎佛說所欣釋經第二十三

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。所欣釋子，多所游至，出入無節，所詣門族，不可稱計。或晨、或冥、或早入冥出

現代漢語譯本：諸位菩薩，領受佛的聖旨，各自說道：『諸佛請聽！諸佛世尊，所行無量，變化極大，隨其本來的面貌，明瞭諸法，一切都知曉，諸佛超凡脫俗，沒有任何遮蔽。諸佛世尊，普遍到達法界，進入法界，諸佛的世界，有無處所，都沒有障礙。什麼是十種呢？在兜率天，示現壽命終盡忽然逝去，沒有誰能阻止也沒有地方可去。進入母親的腹中十個月而出生。又捨棄家庭，而喜歡出外，心中常常歡喜。坐在菩提樹下，積累一切諸佛的法。在極短的時間內，在所有佛土，示現如來感動的瑞應。常常轉法輪，全部種下德行的根本，分別解說。當成佛時，具足成就菩薩的功德，而以法成就。諸佛世尊，永遠沒有固定的居所，在任何地方都以智慧建立教化。這是佛的弟子，沒有固定的處所，也沒有所執著的地方。 『再者，佛子！諸世尊有十種教化的綱目。哪十種呢？教化一切，各種度脫沒有窮盡，都去除一切沒有智慧的法，常常修習大慈大悲。有十種力量，普遍轉法輪、教化眾生、禁制眾生、成就平等覺悟、開通矇昧的眾生、使他們沒有執著、對於這沒有行相的法自然歸依、已經得到寂靜也教導他人達到覺悟滅度，這就是十種。 『再者，佛子！還有十件事，能迅速見到如來。哪十件呢？剛見到諸佛，就看到眾生，便捨棄一切所歸向的地方。總而言之，迅速具足福德眷屬，迅速接受各種德行的根本，就得到清凈。沒有缺少，便消除疑惑，剛見到諸佛，為眾生等示現大乘佛法，使他們沒有畏懼，隨即得到成就，成為不退轉的菩薩。剛能見到諸佛世尊，就迅速尋求分別眾生的根源，而開導他們，便能達到度脫世間清凈眾生的根基。剛能見到諸佛世尊，便沒有障礙。這就是十種。』 佛說完這些，諸位菩薩聽了經文，都非常歡喜。 佛說所欣釋經第二十三 一時，佛在舍衛城的祇樹給孤獨園，與大比丘眾一千二百五十人在一起。所欣釋子，經常到處遊走，出入沒有節制，所到的門第家族，不可計數。有時早晨，有時夜晚，有時早入晚出。

English version: The Bodhisattvas, receiving the Buddha's holy decree, each spoke: 'May all Buddhas hear! The Buddhas, World Honored Ones, their actions are immeasurable, their transformations are immense, according to their original forms, they understand all dharmas, they know everything, the Buddhas are extraordinary, without any obscuration. The Buddhas, World Honored Ones, universally reach the dharma realm, enter the dharma realm, the worlds of the Buddhas, whether there is a place or not, there is no hindrance. What are the ten? In the Tushita Heaven, they manifest the end of their lifespan and suddenly pass away, no one can stop them and there is nowhere to go. They enter the mother's womb and are born after ten months. They also abandon their homes and enjoy going out, their hearts are always joyful. They sit under the Bodhi tree, accumulating all the dharmas of the Buddhas. In a very short time, in all Buddha lands, they manifest the auspicious signs that move the Tathagata. They constantly turn the wheel of dharma, planting the roots of virtue, explaining them separately. When they become Buddhas, they fully accomplish the merits of a Bodhisattva, and are accomplished by the dharma. The Buddhas, World Honored Ones, never have a fixed abode, they establish teachings with wisdom everywhere. These are the disciples of the Buddha, without a fixed place, and without attachment. 'Furthermore, sons of the Buddha! The World Honored Ones have ten teaching principles. What are the ten? To teach all, all means of liberation are endless, to remove all non-wisdom dharmas, to constantly cultivate great compassion. They have ten powers, universally turning the wheel of dharma, teaching sentient beings, restraining sentient beings, achieving equal enlightenment, opening up the ignorant, enabling them to have no attachment, to naturally take refuge in this formless dharma, having attained tranquility, they also teach others to reach enlightenment and nirvana, these are the ten. 'Furthermore, sons of the Buddha! There are also ten things that allow one to quickly see the Tathagata. What are the ten? Upon seeing the Buddhas, one sees sentient beings, and then abandons all places of refuge. In short, one quickly fulfills the family of blessings and virtues, quickly receives the roots of all virtues, and attains purity. Without any deficiency, one eliminates doubt, upon seeing the Buddhas, one shows the Mahayana to sentient beings, enabling them to have no fear, and immediately attains accomplishment, becoming non-retrogressing. Upon being able to see the Buddhas, World Honored Ones, one quickly seeks to distinguish the origins of sentient beings, and guides them, thus attaining the basis for liberating the pure sentient beings of the world. Upon being able to see the Buddhas, World Honored Ones, one has no obstacles. These are the ten.' After the Buddha spoke these words, all the Bodhisattvas who heard the sutra were very happy. The Buddha Speaks the Sutra of What Was Pleasing to Shakra, the Twenty-third At one time, the Buddha was dwelling in the Jeta Grove of Anathapindika's Park in Shravasti, together with a great assembly of 1,250 monks. The Shakyans of What Was Pleasing, often traveled everywhere, their comings and goings were unrestrained, the families they visited were countless. Sometimes in the morning, sometimes at night, sometimes entering early and leaving late.

。於時阿難、優陀、薄拘盧等，合會一處，謂所欣釋子曰：「賢者！何為而多行來不知時節，何不時出時入？所詣之處，不自節量？」所欣釋子尋罵眾賢，出粗獷辭：「卿等無智，擾擾搖動，不能自安，喧呼惡口。卿等懈怠，不為眾僧有所興立。吾今出入，常為眾僧，嚴辦所當。卿等能任如是勞乎？為諸眾僧有所辦耶？勿得謂吾：『多有事理。』諸賢多務，甚於吾身。」所欣釋子：「卿等且復有所合辦，知何如吾辦眾僧事？」

時諸比丘，同共發意。彼時三人，言語柔軟：「威德殊妙，依本福行，多所獲致，過逾于彼。」所欣釋子：「鈍愚男子以卒暴決，愚騃自用，強有所求，不得如志。」有一異天，詣長者家，得滿大罌若干供養。賢者阿難，詣他長者，以柔軟辭，宿德堅強，為說經法，令其家人，歡喜踴躍。從得分衛，大獲供養，隨意所施，不強不求。

時諸比丘往啟佛，具說本末。佛告諸比丘：「於此四人，不但今世諍功分衛，唯有一人，所獲薄少，餘人得多。阿難比丘，眾人勸助，一切所安。往古久遠不可計時，於他異土。時有四人，以為親厚，相斂聚會，共止一處。時有獵師，射獵得鹿，欲來入城。各共議言：『吾等設計，從其獵師，當索鹿肉，知誰獲多？』俱即發行，一人陳辭，出其䵃言，而高自畜：『咄卿男子，當惠我肉，欲得食之。』第二人曰：『唯兄施肉，令弟得食。』第三人曰：『仁者可愛，以肉相與，吾思食之。』第四人曰：『親厚捐肉，唯見乞施，吾欲食之。』俱共飢渴

現代漢語譯本：當時，阿難、優陀、薄拘盧等人聚在一起，對那位名叫所欣的釋迦弟子說：『賢者！你為何總是頻繁出入，不分時節，為何不按時出入？你所去的地方，難道不自我節制嗎？』所欣釋迦弟子隨即責罵眾賢，說出粗魯的話：『你們這些無知的人，心神不定，不能自安，喧譁吵鬧，惡語傷人。你們懈怠懶惰，不為僧團做任何事情。我現在的出入，都是爲了僧團，認真辦理應辦之事。你們能承擔這樣的勞累嗎？能為僧團做些什麼嗎？不要說我『事情太多』。你們這些賢者，事務比我還多。』所欣釋迦弟子又說：『你們且先一起做些事情，看看誰能像我一樣為僧團辦事？』 當時，眾比丘一同發願。那三個人，言語柔和：『他的威德殊妙，是依靠他前世的福報，所以獲得很多，超過其他人。』所欣釋迦弟子說：『愚鈍的人做事魯莽，自以為是，強求所欲，不能如願。』有一位異天，到一位長者家，得到滿滿的大罐供養。賢者阿難，到另一位長者家，用柔和的言辭，憑藉他宿世的德行和堅定的信念，為他們宣講佛法，使他們全家歡喜踴躍。阿難從分衛中，得到大量的供養，隨意施捨，不強求，也不貪求。 當時，眾比丘前往稟告佛陀，詳細說明了事情的來龍去脈。佛陀告訴眾比丘：『這四個人，不僅僅是今世在爭奪供養，只有一個人得到的很少，其他人得到的很多。阿難比丘，眾人勸助，一切都安排妥當。在很久很久以前，無法計算的時間裡，在其他的國土上。當時有四個人，關係親密，互相聚集在一起，共同生活。當時有一個獵人，打獵得到一隻鹿，想要進城。他們各自商議說：『我們想辦法，從獵人那裡要些鹿肉，看看誰能得到更多？』他們一起出發，其中一個人陳述說辭，說出粗魯的話，而且自高自大：『喂，你這人，應該給我肉，我才能吃。』第二個人說：『請哥哥施捨些肉，讓弟弟吃。』第三個人說：『仁者真可愛，把肉給我吧，我想吃。』第四個人說：『親愛的，把肉給我吧，我只想乞求施捨，我想吃。』他們都飢渴難耐。

English version: At that time, Ananda, Udai, Bhakkula, and others gathered together and said to the Shakyaputra named Sohin: 'Virtuous one! Why do you frequently come and go, not observing the proper times? Why do you not enter and leave at the appropriate times? Do you not restrain yourself in the places you go?' The Shakyaputra Sohin immediately scolded the virtuous ones, uttering harsh words: 'You ignorant people, restless and unable to find peace, making noise and speaking abusively. You are lazy and do nothing for the Sangha. My comings and goings are all for the sake of the Sangha, diligently handling what needs to be done. Can you bear such labor? Can you do anything for the Sangha? Do not say that I have 'too many things to do.' You virtuous ones have more affairs than I do.' The Shakyaputra Sohin also said: 'You should first do some things together and see who can handle the Sangha's affairs like I do?' At that time, the bhikkhus all made a vow together. Those three people spoke gently: 'His virtue is extraordinary, relying on his past merits, so he obtains much, surpassing others.' The Shakyaputra Sohin said: 'Foolish people act rashly, self-righteous, forcefully seeking what they desire, and cannot get what they want.' A certain deva went to the house of an elder and received many large jars full of offerings. The virtuous Ananda went to another elder's house, using gentle words, relying on his past virtues and firm faith, he preached the Dharma to them, making their whole family joyful and excited. Ananda, from his alms round, received a large amount of offerings, giving them away freely, not forcing or craving. At that time, the bhikkhus went to report to the Buddha, explaining the whole story in detail. The Buddha told the bhikkhus: 'These four people are not only competing for offerings in this life, only one person receives very little, while the others receive much. Bhikkhu Ananda, with the encouragement of the people, has everything arranged properly. In the distant past, an immeasurable time ago, in other lands. There were four people who were close, gathering together and living together. At that time, there was a hunter who hunted a deer and wanted to enter the city. They discussed among themselves: 'Let's find a way to get some deer meat from the hunter and see who can get more?' They set off together, one of them stated his request, using rude words and boasting: 'Hey you, you should give me meat, so I can eat.' The second person said: 'Please, brother, give some meat so that your younger brother can eat.' The third person said: 'Kind one, you are so lovely, give me the meat, I want to eat it.' The fourth person said: 'Dear one, give me the meat, I only want to beg for it, I want to eat it.' They were all hungry and thirsty.

。時獵師察四人言辭，各隨所言，以偈報曰：

「『卿辭甚粗䵃，　　云何相與肉？ 其言如刺人，　　但以角相施。』

「復以偈報第二人曰：

「『此人為善哉！　　謂我以為兄， 其辭如肢體，　　便持一腳與。』

「複次第三人以偈報曰：

「『可愛敬施我，　　而心懷慈哀， 辭言如腹心，　　便以心肝與。』

「複次第四人以偈報曰：

「『以我為親厚，　　其身得同契， 此言快善哉！　　以肉皆相施。』

「於時獵師，隨其所志言辭粗細，各與肉分。於時天頌曰：

「『一切男子辭，　　柔軟歸其身， 是故莫粗言，　　衰利不離身。』」

爾時佛告諸比丘：「第一粗辭則所欣釋子、第二人者颰陀和梨、第三黑優陀、第四阿難也！天說偈者，則吾身。爾時相遇，今亦如是。」

佛說國王五人經第二十四

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時諸尊比丘各發心言：「賢者舍利弗、賢者阿那律、賢者阿難、輸輪及諸弟子五百之眾，本俱一時棄家為道，無所貪慕，不志世榮，悉為沙門。時舍利弗，嗟嘆智慧最為第一，斷眾狐疑，和解斗諍，分別道義，無所不通，如冥中有炬火，多所照曜。時阿那律，嗟嘆巧便，為眾人匠，多所成就現若干術，令人喜悅，工巧第一。於時阿難，嘆嗟端正色像第一，顏貌殊妙，見莫不欣，眾人愛重，一切尊敬，嘆爲佛，有三十二相

現代漢語譯本：當時，獵人觀察這四個人的言辭，根據他們各自所說的話，用偈語迴應道： 『你的言辭非常粗魯，怎麼能和你分肉呢？你的話像刺一樣傷人，只能給你角。』 又用偈語迴應第二個人說： 『這個人真好啊！說把我當哥哥，他的話像身體的一部分，就給他一隻腳吧。』 又用偈語迴應第三個人說： 『他可愛又尊敬地施捨給我，而且心中懷有慈悲，他的話像腹心一樣親近，就給他心肝吧。』 又用偈語迴應第四個人說： 『他把我當親人一樣親近，他的身體和我的身體可以同心同契，這話真好啊！就把所有的肉都分給他吧。』 當時，獵人根據他們所表達的意願和言辭的粗細，分別給他們分了肉。這時，天神歌頌道： 『一切男子的言辭，如果柔和，福報就會回到自身，所以不要說粗魯的話，衰敗和利益都離不開自身。』 那時，佛告訴眾比丘：『第一個說粗話的是欣釋子，第二個人是颰陀和梨，第三個是黑優陀，第四個是阿難！天神說偈語的人，就是我的前身。那時相遇的情況，現在也是如此。』 一時，佛在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，各位尊者比丘各自發心說道：『賢者舍利弗、賢者阿那律、賢者阿難、輸輪以及他們的五百位弟子，本來都是同時捨棄家庭出家修道，沒有貪戀，不追求世俗的榮華，都成爲了沙門。當時，舍利弗被讚歎智慧最為第一，能斷除眾人的疑惑，調解爭鬥，分辨道義，無所不通，就像黑暗中的火炬，照亮許多地方。當時，阿那律被讚歎善於方便，是眾人的工匠，能成就許多事情，展現各種法術，使人喜悅，是工巧第一。當時，阿難被讚歎端正，容貌第一，容顏殊妙，見到的人沒有不歡喜的，眾人愛戴敬重，大家都讚歎他像佛一樣，具有三十二相。』

English version: At that time, the hunter observed the words of the four people, and according to what each of them said, responded with verses: 'Your words are very coarse, how can I share meat with you? Your words are like thorns that hurt people, I can only give you the horns.' He then responded to the second person with a verse: 'This person is good! Saying that he regards me as a brother, his words are like a part of the body, I will give him a leg.' He then responded to the third person with a verse: 'He is lovely and respectfully gives to me, and his heart is full of compassion, his words are as close as my heart, I will give him the heart and liver.' He then responded to the fourth person with a verse: 'He regards me as close as a relative, his body and my body can be of one mind, these words are truly good! I will give him all the meat.' At that time, the hunter, according to their expressed wishes and the coarseness of their words, divided the meat among them. At this time, the gods sang: 'The words of all men, if they are gentle, blessings will return to themselves, therefore do not speak coarsely, decline and benefit are inseparable from oneself.' At that time, the Buddha told the monks: 'The first one who spoke coarsely was Xin Shizi, the second person was Badaheli, the third was Hei Youda, and the fourth was Ananda! The one who spoke the verses was my former self. The situation of that encounter is the same now.' The Buddha Speaks the Sutra of the Five Kings, Twenty-fourth At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti, with a gathering of 1,250 great monks. At that time, the venerable monks each made a vow, saying: 'The venerable Shariputra, the venerable Anuruddha, the venerable Ananda, Shulun, and their five hundred disciples, all originally abandoned their families at the same time to cultivate the Way, without greed, not pursuing worldly glory, and all became monks. At that time, Shariputra was praised for his wisdom being the foremost, able to dispel the doubts of the people, reconcile disputes, distinguish the meaning of the Way, and be all-knowing, like a torch in the darkness, illuminating many places. At that time, Anuruddha was praised for his skillful means, being a craftsman for the people, able to accomplish many things, displaying various magical arts, making people happy, and being the foremost in craftsmanship. At that time, Ananda was praised for his uprightness, his appearance being the foremost, his countenance being extraordinary, those who saw him could not help but be happy, he was loved and respected by all, and everyone praised him as being like the Buddha, possessing the thirty-two marks.'

。於時輸輪，既勤修習，未曾有懈，嗟嘆精進，世間無倫，又能入海，多所成辦。如來世尊，現生釋種，棄國捐王，得成佛道，端正無比，色像第一。如星中月，光明超日，體長丈六，三十二相，八十種好，其聲八部，出萬億音，所講說法，天龍鬼神，人物之類，各得開解，皆得其所。佛諸兄弟，伯叔之子，雖各自譽皆歸命佛，以為弟子。佛之功德，不可稱限，從無數百千億劫，積累功德，自致得佛，為一切人示其道路。」俱往詣佛：「問其本末，誰為第一？我等聚會，各各自嘆己之所長。」

佛告比丘：「此諸人等，不但今世各自稱譽常嘆己身第一無雙，前世亦然，生生所歸，皆伏吾所，吾尊無極。所以者何？乃往過去無數久遠世時，有一國王名曰大船，國土廣大，群僚大臣普亦具足，其土豐熟，人民熾盛。王有五子：第一智慧、第二工巧、第三端正、第四精進、第五福德，各自嗟嘆己之所長。其智慧者，嗟嘆智慧天下第一，以偈頌曰：

「『智慧最第一，　　能決眾狐疑， 分別難解義，　　和解久怨結。 能以權方便，　　令人得其所， 眾庶睹歡喜，　　悉共等稱譽。』

「第二者，嗟嘆工巧，以偈頌曰：

「『工巧有技術，　　多所能成就， 機關作木人，　　正能似人形。 舉動而屈伸，　　觀者莫不欣， 皆共歸遺之，　　所技可依因。』

「第三人，嗟嘆端正以偈頌曰：

「『端正最第一，　　色像難比倫， 眾人觀顏貌，　　遠近莫不聞

現代漢語譯本：於是，他們輪流展示自己的才能，勤奮地學習和實踐，從不懈怠。他們讚歎自己的精進，認為世間無人能比。他們還能入海探險，成就許多事業。如來世尊，今生身為釋迦族人，捨棄王位和國家，最終成就佛道，他的容貌端正無比，相貌舉世無雙。他如同星辰中的明月，光芒超越太陽，身長一丈六尺，具足三十二種殊勝之相，八十種美好特徵。他的聲音如同八部眾的合奏，能發出億萬種不同的音調。他所講的佛法，能讓天龍鬼神、人類等各種眾生都得到開悟和解脫，各得其所。佛陀的兄弟、伯叔的兒子們，雖然各自都讚美自己的才能，但最終都歸順於佛陀，成為他的弟子。佛陀的功德，無法用言語來衡量，他從無數百千億劫以來，積累功德，最終成就佛陀，為一切眾生指明道路。他們一起去拜見佛陀，詢問事情的來龍去脈，以及誰才是第一。我們聚在一起，各自讚嘆自己的長處。 佛陀告訴比丘們：『這些人，不僅今生各自稱讚自己，常常感嘆自己是第一無二的，前世也是如此。他們生生世世所歸屬的，都歸順於我，我的尊貴是無與倫比的。這是為什麼呢？在過去無數久遠的年代，有一位國王名叫大船，他的國土廣大，群臣和大臣們也都具備。他的國土物產豐饒，人民興旺。國王有五個兒子：第一位有智慧，第二位有工巧，第三位容貌端正，第四位精進，第五位有福德。他們各自讚嘆自己的長處。其中，有智慧的兒子讚歎自己的智慧是天下第一，他用偈頌說道：』 『智慧最第一，能決眾狐疑，分別難解義，和解久怨結。能以權方便，令人得其所，眾庶睹歡喜，悉共等稱譽。』 『第二位兒子，讚歎自己的工巧，他用偈頌說道：』 『工巧有技術，多所能成就，機關作木人，正能似人形。舉動而屈伸，觀者莫不欣，皆共歸遺之，所技可依因。』 『第三位兒子，讚歎自己的容貌端正，他用偈頌說道：』 『端正最第一，色像難比倫，眾人觀顏貌，遠近莫不聞』

English version: Thereupon, they took turns showcasing their talents, diligently studying and practicing, never slacking. They praised their own diligence, believing themselves to be unmatched in the world. They could also venture into the sea, accomplishing many things. The Tathagata, the World Honored One, born into the Shakya clan in this life, abandoned his kingdom and throne, ultimately attaining Buddhahood. His appearance was incomparably dignified, his countenance unparalleled. He was like the moon among the stars, his light surpassing the sun. His body was sixteen feet tall, possessing the thirty-two auspicious marks and eighty minor marks of excellence. His voice was like the harmony of the eight classes of beings, capable of producing billions of different tones. The Dharma he preached enabled all beings, including gods, dragons, ghosts, and humans, to attain enlightenment and liberation, each finding their place. The Buddha's brothers and cousins, though each praised their own abilities, ultimately submitted to the Buddha, becoming his disciples. The Buddha's merits were immeasurable, accumulated over countless eons, leading to his Buddhahood, and showing the path to all beings. They went together to see the Buddha, asking about the origins of these matters and who was the greatest. We gathered together, each praising our own strengths. The Buddha told the monks, 'These people, not only in this life do they praise themselves, often lamenting that they are the first and only, but it was also so in their past lives. In all their lives, they have always submitted to me, my honor is unparalleled. Why is this so? In the distant past, countless eons ago, there was a king named Great Ship. His kingdom was vast, and his ministers and officials were all capable. His land was fertile, and his people were prosperous. The king had five sons: the first was wise, the second was skilled, the third was handsome, the fourth was diligent, and the fifth was virtuous. They each praised their own strengths. Among them, the wise son praised his wisdom as the greatest in the world, and he spoke in verse:' 'Wisdom is the greatest, able to resolve all doubts, to distinguish difficult meanings, and to reconcile long-standing grievances. It can use skillful means to help people find their place, and when the people see it, they are happy and all praise it equally.' 'The second son praised his skill, and he spoke in verse:' 'Skill has techniques, able to accomplish much, making wooden figures with mechanisms, that truly resemble human form. They move and bend, and those who see them are delighted, all giving them gifts, for their skills are reliable.' 'The third son praised his handsome appearance, and he spoke in verse:' 'Handsomeness is the greatest, its appearance is incomparable, when people see its face, it is known far and wide.'

皆來尊敬之，　　慎事普慇勤， 家人奉若天，　　如日出浮雲。』

「第四人，嗟嘆精進，以偈頌曰：

「『精進為第一，　　精進入大海， 能越諸患難，　　多致珍寶財。 勇猛多所能，　　由是無所礙， 家業皆成辦，　　親里敬欣戴。』

「第五人，嗟嘆福德，以偈頌曰：

「『福德為第一，　　所在得自然， 富樂無有極，　　生生為福田。 福為天帝釋，　　梵天轉輪王， 亦得成佛道，　　具足道法王。』

「各各自說己之所長，各謂第一，無能決者。各自立意，不相為伏，轉相謂言：『吾等各當自試功德，現丈夫之相，遠遊諸國，詣他土地，爾乃別知殊異之德，誰為第一！』時智慧者，入他國土，推問其國人民善惡？穀米貴賤？豪富下劣？聞其國中，有兩長者，豪富難及，舊共親親，中共相失，眾人構狡，斗使成怨，積有年歲無能和解者。其智慧者設權方便，赍好饋遺百種飲食，詣長者門求索奉現。長者即見。進其所赍饋遺之具，以其長者名，辭謝問訊：『前者相失，以意不及，眾人構狡，遂成怨結，積年違曠，不得言會。思一侍面敘其辛苦，故遣飲食饋遺之物，唯見納受，無見譏責，亦無父怨母仇，故遣吾來，以相喻意。』其長者聞，欣然大悅：『吾欲和解，其日久矣！但無親親以相喻意，乃復辱信，枉屈相喻，誠非所望。同念厚意，便順來旨，不敢違命。』其智慧者，解長者意，㸌然無疑，辭出而退

『大家都來尊敬他，謹慎地對待一切事物，普遍慇勤，家人把他奉為天神，就像太陽從浮雲中升起一樣。』 『第四個人，讚歎精進，用偈頌說：』 『精進是第一位的，精進能進入大海，能超越各種患難，獲得許多珍寶財富。勇猛能成就許多事情，因此沒有什麼障礙，家業都能辦成，親戚鄰里都尊敬愛戴。』 『第五個人，讚歎福德，用偈頌說：』 『福德是第一位的，無論在哪裡都能自然獲得，富裕快樂沒有止境，生生世世都是福田。福德能成為天帝釋，梵天轉輪王，也能成就佛道，具足道法之王。』 『他們各自說自己所長，都認為自己是第一，沒有誰能做出決定。各自堅持自己的觀點，互不相讓，轉而互相說道：『我們各自應當親自試驗功德，展現大丈夫的氣概，遠遊各國，到其他地方去，才能分辨出誰的功德殊勝，誰是第一！』當時，智慧者到了其他國家，打聽那個國家人民的善惡情況？穀米的價格貴賤？豪富和貧賤的情況？聽說那個國家裡，有兩位長者，非常富有，難以企及，過去是親戚，後來因為一些事情失和，被一些人挑撥離間，導致他們結怨，多年來沒有人能調解。那位智慧者就想辦法，帶著一百種美味的食物，到長者家門前請求拜見。長者就接見了他。他獻上帶來的食物，以長者的名義，表達歉意和問候：『之前因為一些誤會，加上一些人挑撥離間，導致你們結怨，多年來沒有機會見面。我希望能有機會當面敘說你們的辛苦，所以送來一些食物，希望你們能接受，不要責怪，你們之間並沒有父仇母恨，所以我來傳達和解的意思。』長者聽了，非常高興：『我早就想和解了！只是沒有親近的人來傳達和解的意思，現在你又送來禮物，真是委屈你來傳達和解的意思，這真是出乎我的意料。我們都念及你的好意，就順從你的意思，不敢違背。』那位智慧者，瞭解了長者的心意，心中豁然開朗，沒有絲毫的疑慮，就告辭離開了。

'Everyone comes to respect him, treats everything carefully, is universally diligent, and the family regards him as a god, just like the sun rising from the floating clouds.' 'The fourth person, praising diligence, said in a verse:' 'Diligence is the first, diligence can enter the sea, can overcome all kinds of hardships, and obtain many treasures and wealth. Courage can accomplish many things, therefore there are no obstacles, family businesses can be accomplished, and relatives and neighbors respect and love him.' 'The fifth person, praising merit, said in a verse:' 'Merit is the first, wherever one is, one can obtain it naturally, wealth and happiness are endless, and life after life is a field of merit. Merit can become the Heavenly Emperor Sakra, the Brahma Wheel-Turning King, and can also achieve Buddhahood, possessing the King of the Dharma.' 'They each spoke of their own strengths, each claiming to be the first, and no one could make a decision. Each insisted on their own views, not yielding to each other, and then said to each other: 'We should each personally test our merits, show the demeanor of a great man, travel to various countries, and go to other places, so that we can distinguish whose merits are superior and who is the first!' At that time, the wise man went to other countries, inquired about the good and evil of the people in that country? The price of grain? The situation of the rich and the poor? He heard that in that country, there were two elders, very wealthy, difficult to reach, who used to be relatives, but later fell out due to some things, and were provoked by some people, causing them to become enemies, and for many years no one could reconcile them. The wise man then thought of a way, bringing a hundred kinds of delicious food, went to the elders' door to ask for an audience. The elders then received him. He presented the food he brought, in the name of the elders, expressing his apologies and greetings: 'Before, because of some misunderstandings, plus some people's instigation, you became enemies, and for many years there has been no opportunity to meet. I hope to have the opportunity to talk about your hardships in person, so I sent some food, hoping you can accept it, and not blame me, there is no father's hatred or mother's feud between you, so I came to convey the meaning of reconciliation.' The elders listened, very happy: 'I have long wanted to reconcile! It's just that there was no close person to convey the meaning of reconciliation, and now you have sent gifts, it is really a pity for you to convey the meaning of reconciliation, this is really beyond my expectations. We all remember your kindness, so we will follow your wishes, and dare not disobey.' The wise man, understanding the elders' intentions, felt enlightened in his heart, without any doubt, and then bid farewell and left.

。詣第二長者，亦復如是，解喻其意，如前所言，便共剋期，共會其處，聚合眾人，和解仇怨。應時宴飲，作諸伎樂，共相娛樂，各各相問本末和解意，乃知此人以善權和解兩怨令親如故，各自念言：『吾久相失，一國中人，不能和解，乃使此人遠來相聞和解，其恩難量，非辭所盡。』各出百千兩金，而奉遺之！即持此寶，與諸兄弟，以偈頌曰：

「『言辭所具足，　　辯能造經典， 正士能博聞，　　安隱至究竟。 觀我以智慧，　　致此若干寶， 衣食自具足，　　並及佈施人。』

「時第二工巧者，轉行至他國。應時國王，喜諸技術，即以材木，作機關木人，形貌端正，生人無異，衣服顏色，黠慧無比，能工歌舞，舉動如人，辭言：『我子生若干年，國中恭敬，多所饋遺。』國王聞之，命使作伎，王及夫人，升閣而觀。作伎歌舞若干方便，跪拜進止，勝於生人。王及夫人，歡喜無量。便角䁯眼，色視夫人。王遙見之，心懷忿怒，促敕侍者：『斬其頭來。何以䁯眼視吾夫人？謂有惡意，色視不疑。』其父啼泣，淚出五行，長跪請命：『吾有一子，甚重愛之，坐起進退，以解憂思，愚意不及，有是失耳。假使殺者，我共當死，唯以加哀，原其罪釁。』時王恚甚，不肯聽之。復白王言：『若不活者，愿自手殺，勿使餘人。』王便可之。則拔一肩榍，機關解落，碎散在地。王乃驚愕：『吾身云何瞋于材木？此人工巧，天下無雙，作此機關，三百六十節，勝於生人！』即以賞賜億萬兩金

現代漢語譯本：他又去拜訪第二位長者，也像之前那樣，解釋了其中的道理，然後與他們約定時間，在同一地點會合，聚集眾人，調解仇恨。到了約定的時間，他們設宴款待，表演各種技藝，互相娛樂，並各自詢問和解的始末。這才知道這個人用巧妙的方法調解了兩家的仇恨，使他們和好如初。他們各自心想：『我們長期失和，同在一個國家，卻不能和解，竟然讓這個人從遠方來調解，他的恩情難以估量，無法用言語表達。』於是各自拿出成百上千兩黃金，贈送給他！他拿著這些寶物，送給他的兄弟們，並用偈語說道： 『言辭表達充分，辯論能創造經典，正直的人能博學多聞，安穩地達到最終的境界。看我用智慧，獲得了這麼多寶物，衣食自己足夠，還能佈施給他人。』 當時，第二位工匠又輾轉到了其他國家。當時的國王喜歡各種技藝，就用木材製作了機關木人，外形端正，和真人沒有區別，衣服顏色鮮艷，非常聰明，能歌善舞，舉止像真人一樣，並說：『我的兒子出生多年，在國中受到尊敬，很多人饋贈禮物。』國王聽了，命令他表演技藝，國王和夫人登上樓閣觀看。木人表演歌舞，各種動作，跪拜進退，勝過真人。國王和夫人非常高興。木人卻斜眼看著夫人。國王遠遠地看見，心中憤怒，立刻命令侍衛：『把他的頭砍下來。他為什麼斜眼看我的夫人？肯定是心懷惡意，色迷迷地看，毫無疑問。』他的父親哭泣，淚流滿面，跪下說：『我有一個兒子，非常疼愛他，他的一舉一動，都是爲了讓我解憂，我愚笨，沒有想到會發生這樣的事。如果殺了他，我就和他一起死，只求您可憐他，原諒他的罪過。』當時國王非常生氣，不肯聽。他又對國王說：『如果不能讓他活，我願意親手殺了他，不要讓其他人動手。』國王答應了他。他就拔掉木人肩膀上的一個木楔，機關解體，木人散落在地上。國王這才驚愕：『我怎麼會對木頭生氣呢？這個工匠的技藝，天下無雙，製作的這個機關木人，有三百六十個關節，勝過真人！』於是賞賜了他億萬兩黃金。

English version: He then went to the second elder, and did the same, explaining the meaning, as before. Then they agreed on a time to meet at the same place, gathered the people, and reconciled their enmities. When the time came, they held a banquet, performed various arts, entertained each other, and each asked about the beginning and end of the reconciliation. Only then did they learn that this person had used skillful means to reconcile the two families, making them as close as before. They each thought: 『We have been estranged for a long time, living in the same country, yet we could not reconcile. It was this person who came from afar to reconcile us. His kindness is immeasurable and cannot be expressed in words.』 So they each took out hundreds and thousands of gold pieces and presented them to him! He took these treasures and gave them to his brothers, and said in a verse: 『Words are sufficient, debate can create classics, a righteous person can be learned, and reach the ultimate peace. See how I, with wisdom, have obtained so many treasures, enough for my own food and clothing, and also to give to others.』 At that time, the second craftsman traveled to another country. The king of that country liked various skills, so he used wood to make a mechanical wooden figure, with a proper appearance, no different from a real person, with bright clothes, extremely clever, able to sing and dance, and move like a real person. He said: 『My son has been born for many years, and is respected in the country, and many people give him gifts.』 The king heard this and ordered him to perform. The king and his wife went up to the pavilion to watch. The wooden figure performed singing and dancing, various movements, kneeling and bowing, better than a real person. The king and his wife were very happy. But the wooden figure squinted at the queen. The king saw it from afar, and was furious. He immediately ordered the guards: 『Cut off his head. Why is he squinting at my wife? He must have evil intentions, looking at her lustfully, without a doubt.』 His father cried, tears streaming down his face, and knelt down saying: 『I have a son, whom I love very much. His every move is to relieve my worries. I am foolish and did not expect this to happen. If you kill him, I will die with him. I beg you to have mercy on him and forgive his sin.』 At that time, the king was very angry and refused to listen. He then said to the king: 『If he cannot live, I am willing to kill him with my own hands, do not let others do it.』 The king agreed. Then he pulled out a wooden wedge from the wooden figure's shoulder, the mechanism fell apart, and the wooden figure scattered on the ground. The king was shocked: 『How could I be angry at wood? This craftsman's skill is unparalleled in the world. This mechanical wooden figure has three hundred and sixty joints, better than a real person!』 So he rewarded him with billions of gold pieces.

。即持金出，與諸兄弟，令飲食之，以偈頌曰：

「『觀此工巧者，　　多所而成就， 機關為木人，　　過逾于生者。 歌舞現伎樂，　　令尊者歡喜， 得賞若干寶，　　誰為最第一？』

「第三端正者，轉詣他國。人民聞有端正者從遠方來，色像第一，世間希有，人民皆往奉迎，飲食百味，金銀珍寶，用上遺之。其人作伎，眾庶益悅，瞻戴光顏，如星中月，驕貴之女，多有財寶，眾藏盈滿，獻致珍異無數億寶。得此寶已，與諸兄弟，以偈頌曰：

「『善哉色如花，　　端正顏貌足， 女人所尊敬，　　又得常安隱。 眾人所觀察，　　猶如星中月， 今致若干寶，　　自食並施人。』

「第四精進者，轉詣他國。到一江邊，見一栴檀樹，隨流來下，脫衣入水，泅截接取。國王家急求栴檀，即載送上，金得百萬，所得之寶，不可稱計。與諸兄弟，以偈頌曰：

「『精進最第一，　　勇猛能入海， 致於眾珍寶，　　以給家親屬。 賴我浮江水，　　接得妙栴檀， 致金若干數，　　自食及施人。』

「第五福德者，轉詣大國。時天暑熱，臥于樹下，日時昳中，余樹蔭移。此人所臥，樹蔭不動，威神巍巍，端正姝好，猶如日月。彼國王薨，無有太子可嗣立者，眾人議言：『當求賢士以為國主！』募人四出，選擇國內可應立者。使者按行，見一樹下，有此一人，於世希有，臥于樹下，樹蔭不移，心自念言：『此非凡人，應為國主！』尋往遍啟國之大臣，具說本末

現代漢語譯本：於是拿著金子出去，分給眾兄弟，讓他們吃喝，並用偈語說道： 『看這位工匠，多麼能幹，成就了許多事情，用機關製造的木人，比活人還厲害。 歌舞表演各種技藝，讓尊者歡喜，得到許多賞賜，誰是最厲害的呢？』 第三個端正的人，轉到其他國家。那裡的人民聽說有位端正的人從遠方來，容貌第一，世間罕見，人民都去迎接，用各種美味佳餚、金銀珠寶來供奉他。那人表演技藝，民眾更加喜悅，瞻仰他的光彩容顏，如同星月，許多富貴人家的女子，擁有大量財富，家藏滿滿，獻上無數珍寶。得到這些寶物后，分給眾兄弟，並用偈語說道： 『美好的容貌如花朵，端正的容顏足夠，受到女人的尊敬，又能常常安穩。 眾人觀察他，如同星月，如今得到許多寶物，自己享用並施捨給他人。』 第四個精進的人，轉到其他國家。來到一條江邊，看到一棵檀香樹，順流而下，脫下衣服跳入水中，游過去擷取。國王家急需檀香，就運送上去，得到百萬金錢，所得的寶物，不可計數。分給眾兄弟，並用偈語說道： 『精進最厲害，勇敢能入海，取得各種珍寶，用來供給家人親屬。 依靠我浮在江水上，擷取到美妙的檀香，得到許多金錢，自己享用並施捨給他人。』 第五個有福德的人，轉到大國。當時天氣炎熱，他躺在樹下，日到中午時分，其他樹的樹蔭都移動了。而他躺的地方，樹蔭卻不動，威嚴神聖，端正美好，如同日月。那個國王去世，沒有太子可以繼承王位，眾人商議說：『應當尋找賢士作為國君！』於是派人四處尋找，選擇國內可以勝任的人。使者巡視，看到一棵樹下，有這樣一個人，世間罕見，躺在樹下，樹蔭不移動，心中想：『此人不是凡人，應該做國君！』隨即前往稟告各位大臣，詳細說明了事情的來龍去脈。

English version: Then, taking the gold, he went out and shared it with his brothers, letting them eat and drink, and said in a verse: 'Look at this craftsman, how skilled he is, accomplishing many things. The wooden man made with mechanisms is more capable than a living person. He performs songs and dances, displaying various skills, making the honored ones happy, and receiving many rewards. Who is the most skilled?' The third, the handsome one, went to another country. The people there heard that a handsome person had come from afar, with the most beautiful appearance, rare in the world. The people all went to welcome him, offering him various delicacies, gold, silver, and jewels. That person performed skills, and the people were even more delighted, gazing at his radiant face, like the moon among the stars. Many wealthy women, possessing great wealth, with their homes full of treasures, offered countless precious jewels. Having obtained these treasures, he shared them with his brothers, and said in a verse: 'A beautiful appearance like a flower, a handsome face is sufficient, respected by women, and able to remain peaceful. People observe him, like the moon among the stars, now he has obtained many treasures, to enjoy himself and give to others.' The fourth, the diligent one, went to another country. He came to a riverbank and saw a sandalwood tree floating downstream. He took off his clothes and jumped into the water, swimming to intercept it. The king's household urgently needed sandalwood, so they transported it, receiving a million in gold, and the treasures obtained were countless. He shared them with his brothers, and said in a verse: 'Diligence is the most important, courageously entering the sea, obtaining various treasures, to provide for family and relatives. Relying on me floating on the river, intercepting the wonderful sandalwood, obtaining a great amount of gold, to enjoy myself and give to others.' The fifth, the virtuous one, went to a great country. At that time, the weather was hot, and he lay down under a tree. When the sun was at its zenith, the shade of other trees had moved. But the shade of the tree where he lay did not move. His majestic and divine presence was dignified and beautiful, like the sun and moon. The king of that country had passed away, and there was no prince to succeed him. The people discussed, saying: 'We should seek a virtuous person to be the ruler!' So they sent people out to search, selecting someone suitable within the country. The messengers went around and saw under a tree, this person, rare in the world, lying under the tree, and the shade did not move. They thought: 'This person is not ordinary, he should be the ruler!' They immediately went to inform the ministers of the country, explaining the whole story.

。於時群臣即嚴威儀，導從騎乘，印綬冠幘，車駕衣服，則往奉迎。洗沐涂香，衣冠被服，佩帶畢訖，皆拜謁稱臣。升車入宮，南面立詔，國即太平，風雨時節。即時敕外：『詔有四人：一者智慧、二者工巧、三者端正、四者精進，召至中合。』一時俱集，令住侍衛。時福德王，以偈頌曰：

「『有福功德者，　　得為天帝釋， 帝王轉輪王，　　亦得為梵王。 智慧及工巧，　　端正並精進， 皆詣福德門，　　侍立為臣僕。』

「時福德王，遂以高位，署諸兄弟，各令得所。」

佛告諸比丘：「爾時智慧者，則舍利弗是；工巧者，則阿那律是；端正者，則阿難是；精進者，則輸輪是；福德王者，即吾身是。此等爾時各自稱歎己之所長，以為第一，於今亦然。昔爾時世皆不如吾，而各自嗟嘆。吾成佛道，三界之尊，今皆歸吾以為弟子，依佛得度。」

佛說蠱狐烏經第二十五

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時佛告諸比丘：「調達兇危，橫見嗟嘆者，不得其理。」

拘迦利比丘嗟嘆調達，調達亦復嘆拘迦利比丘。其彼二人，橫相嗟嘆，無義無理。諸比丘聞，往白世尊：「唯然，大聖！觀拘迦利比丘，因依正典，緣法律教，以信出家，而為沙門；橫嘆調達，以非為是，不得義理。又彼調達嗟嘆拘迦利比丘，以非為是，以是為非。」

佛告諸比丘：「今此輩愚騃之等，不但今世橫相嗟嘆，以非為是、以是為非，前世亦然

現代漢語譯本：於是，群臣便整肅儀容，引導著騎兵隊伍，帶著印綬、頭冠，乘坐著華麗的車駕，前往迎接。沐浴更衣，塗抹香料，穿戴完畢后，都跪拜稱臣。登上車駕進入宮殿，面向南方發佈詔令，國家便太平安寧，風調雨順。隨即下令對外宣召：『詔令有四種人：一是智慧之人，二是工巧之人，三是端正之人，四是精進之人，召他們到宮中來。』一時之間，他們都聚集到一起，被安排在身邊侍衛。當時，福德王用偈語說道： 『有福德功勛的人，能夠成為天帝釋，成為帝王轉輪王，也能成為梵天王。智慧、工巧、端正、精進之人，都來到福德之門，侍立為臣僕。』 當時，福德王便把高位授予他的兄弟們，使他們各得其所。 佛告訴眾比丘：『那時，智慧之人就是舍利弗，工巧之人就是阿那律，端正之人就是阿難，精進之人就是輸輪，福德王就是我的前身。他們那時各自稱讚自己的長處，認為自己是第一，現在也是如此。過去那時，世間的人都不如我，他們各自感嘆。我成就佛道，成為三界至尊，現在他們都歸順我，成為我的弟子，依靠佛法得到解脫。』 一時，佛在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，佛告訴眾比丘：『提婆達多兇險而又橫遭讚歎，這是不合道理的。』 拘迦利比丘讚歎提婆達多，提婆達多也讚歎拘迦利比丘。他們二人互相讚歎，毫無意義，不合道理。眾比丘聽聞后，前去稟告世尊：『世尊，拘迦利比丘依據正典，遵循法律教誨，以虔誠之心出家，成為沙門，卻橫加讚歎提婆達多，把不對的當成對的，不合道理。而且提婆達多也讚歎拘迦利比丘，把不對的當成對的，把對的當成不對的。』 佛告訴眾比丘：『這些愚蠢的人，不僅今世互相讚歎，把不對的當成對的，把對的當成不對的，前世也是如此。』

English version: Thereupon, the ministers, with solemn dignity, led the cavalry, bearing seals and crowns, riding in magnificent carriages, went to greet him. After bathing, applying fragrant oils, and donning their robes and ornaments, they all bowed and declared themselves his subjects. Ascending the carriage and entering the palace, he issued decrees facing south, and the nation became peaceful and prosperous, with timely rain and favorable seasons. Immediately, he issued an edict: 『There are four kinds of people to be summoned: one of wisdom, one of skill, one of beauty, and one of diligence. Summon them to the central hall.』 At once, they all gathered and were appointed as his attendants. At that time, King of Merit spoke in verse: 『Those with merit and virtue can become the Heavenly Emperor Sakra, the universal monarch, or even Brahma. Those with wisdom and skill, beauty and diligence, all come to the gate of merit, standing as servants.』 Then, the King of Merit bestowed high positions upon his brothers, ensuring each found their place. The Buddha told the monks, 『At that time, the one of wisdom was Sariputra, the one of skill was Aniruddha, the one of beauty was Ananda, the one of diligence was Srona, and the King of Merit was myself. At that time, they each praised their own strengths, considering themselves the best, and it is the same now. In that past life, the world was not as great as I, and they each lamented. Now that I have attained Buddhahood, the most honored in the three realms, they all return to me as disciples, relying on the Buddha to attain liberation.』 Having spoken thus, the Buddha filled everyone with joy. The Buddha Speaks of the Sutra of the Bewitched Fox and Crow, the Twenty-fifth At one time, the Buddha was dwelling in the Jeta Grove of Anathapindika's Park in Sravasti, together with a great assembly of twelve hundred and fifty monks. At that time, the Buddha told the monks, 『Devadatta is dangerous and yet receives praise, which is unreasonable.』 The monk Kokalika praised Devadatta, and Devadatta also praised Kokalika. These two praised each other, which was meaningless and unreasonable. Upon hearing this, the monks went to report to the World Honored One, 『O Great Sage! Kokalika, having relied on the scriptures and followed the teachings of the law, left home with faith to become a monk, yet he praises Devadatta, considering wrong as right, which is unreasonable. And Devadatta also praises Kokalika, considering wrong as right, and right as wrong.』 The Buddha told the monks, 『These foolish people not only praise each other in this life, considering wrong as right and right as wrong, but they did so in past lives as well.』

。乃往過去久遠世時，黃門命過，親里即取棄樗樹間。彼時蠱狐烏鳥，來食其肉，時共相嗟嘆。樹間烏為狐說偈曰：

「『君體如師子，　　其頭如仙人， 脂猶鹿中王，　　善哉如好華。』

「於時蠱狐即樹間，以偈贊曰：

「『誰尊在樹上，　　其慧第一最， 其明照十方，　　如積紫磨金。』

「於時烏以偈報，頌曰：

「『君則大師子，　　欲見君故來， 君脂如鹿王，　　善哉得利義。』

「蠱狐復以偈報，頌曰：

「『誠信實相知，　　俱相嘆至誠， 合積紫磨金，　　所問服食此。』

「爾時，去彼不遠有大仙人，處於閑居凈修為道。聞狐及烏轉共相譽，心自念言：『彼等之類，橫相咨嗟，彼言皆虛，無一誠實。』以偈問曰：

「『吾久見所興，　　至此俱兩舌， 自藏於樹間，　　俱食於人肉。』

「於時烏瞋恚，以偈報仙人：

「『師子及孔雀，　　共食于禽肉， 于彼髡滅頭，　　次第而求活。』

「仙人以偈答曰：

「『樗樹臭下極，　　一切鳥所惡， 眾鹿所依因，　　棄死黃門身。 汝輩下賤物，　　俱來聚會此， 食于黃門身，　　自稱為上人。』」

佛告諸比丘：「欲知，爾時蠱狐者，調達是；烏者，拘迦利是；仙人者，則菩薩是。爾時俱共相嘆，以非為是、以是為非，於今亦然。」

佛說比丘疾病經第二十六

一時佛游舍衛祇樹給孤獨園，與大比丘千二百五十人俱

很久很久以前，有一個太監死了，他的親人就把他扔在臭椿樹林里。當時，一些蟲子、狐貍和烏鴉來吃他的肉，它們互相感嘆。樹上的烏鴉對狐貍說偈語： 『你的身體像獅子一樣雄壯，你的頭顱像仙人一樣高貴，你的脂肪如同鹿王一般珍貴，真是美好如鮮花一般。』 這時，蟲子和狐貍在樹上，用偈語讚美道： 『誰在樹上如此尊貴，他的智慧是第一的，他的光明照耀十方，如同堆積的紫磨金。』 這時，烏鴉用偈語迴應，說道： 『你就像一頭大師子，我爲了見你才來，你的脂肪如同鹿王一般，真是太好了，得到了利益。』 蟲子和狐貍又用偈語迴應，說道： 『我們真心實意地互相瞭解，互相讚歎彼此的真誠，如同堆積的紫磨金，我們所談論的都是關於吃這個。』 當時，離那裡不遠的地方，有一位大仙人，在清凈的地方修行。他聽到狐貍和烏鴉互相讚美，心裡想：『它們這些傢伙，互相吹捧，說的話都是虛假的，沒有一句是真的。』於是用偈語問道： 『我早就看到你們在這裡，互相說奉承話，躲藏在樹林里，一起吃人的肉。』 這時，烏鴉很生氣，用偈語回答仙人： 『獅子和孔雀，也吃禽類的肉，你這個剃光頭的人，卻在這裡尋求生存。』 仙人用偈語回答說： 『臭椿樹散發著惡臭，一切鳥類都厭惡它，是眾鹿所依賴的地方，你們卻在這裡吃被拋棄的太監的屍體。 你們這些骯髒的東西，聚集在這裡，吃著太監的屍體，卻自稱為高尚的人。』 佛告訴眾比丘：『你們要知道，當時的蟲子和狐貍就是提婆達多，烏鴉就是拘迦利，仙人就是菩薩。他們當時互相讚美，把錯的說成對的，把對的說成錯的，現在也是這樣。』 一時，佛在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。

Long, long ago, in a distant time, a eunuch died, and his relatives abandoned him in a grove of ailanthus trees. At that time, insects, foxes, and crows came to eat his flesh, and they lamented to each other. A crow in the tree spoke a verse to the fox: 'Your body is like a lion, your head is like a celestial being, your fat is like that of a king of deer, how wonderful, like a beautiful flower.' Then, the insects and the fox in the tree praised with a verse: 'Who is so noble in the tree, whose wisdom is the foremost, whose light shines in all directions, like a pile of purple gold.' Then, the crow responded with a verse, saying: 'You are like a great lion, I came to see you, your fat is like that of a king of deer, how wonderful, I have gained benefit.' The insects and the fox replied with a verse, saying: 'We truly know each other, we praise each other's sincerity, like a pile of purple gold, what we talk about is eating this.' At that time, not far from there, there was a great sage, who was practicing in a quiet place. He heard the fox and the crow praising each other, and thought in his heart: 'These fellows, flattering each other, their words are all false, not one is true.' So he asked with a verse: 'I have long seen you here, flattering each other, hiding in the grove, eating human flesh together.' At this time, the crow was angry and replied to the sage with a verse: 'Lions and peacocks also eat the flesh of birds, you, with your shaved head, are seeking survival here.' The sage replied with a verse: 'The ailanthus tree emits a foul odor, which all birds detest, it is a place where deer rely on, yet you are here eating the abandoned body of the eunuch. You filthy things, gathering here, eating the eunuch's body, yet calling yourselves noble people.' The Buddha told the monks: 'You should know that the insects and the fox at that time were Devadatta, the crow was Kokalika, and the sage was the Bodhisattva. They praised each other at that time, calling wrong right, and right wrong, and it is the same now.' The Buddha Speaks of the Discourse on the Illness of Monks, the Twenty-Sixth At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti, with a gathering of twelve hundred and fifty great monks.

。時一比丘，疾病困篤獨自一身，無有等類，無有視者，亦無醫藥衣被飯食，不能起居，惡露自出。身臥其上，四向顧視，無來救濟者，便自嘆息：「今日吾身，無救無護！」

時阿難見，往白佛：「唯然大聖！吾身今日，得未曾有。如來世尊大慈大哀，有苦比丘，當念救濟。吾乃往世無數劫時，救此比丘疾病之患，於今世亦然。乃往過去久遠世時，于空閑處，多神仙五通學者，在彼獨處，各各相勸，轉相佐助。各各取果，以相給足，以作籌算，設使疾病，轉相瞻療。時有摩納學志，有所緩急，常馳走趣。有一學志，若有急緩疾病之厄，初不視瞻。時彼學志，有急緩時，無有救者，則自獨立，無伴無侶。彼于異時，身得疾病，無療瞻者，亦無持果授與食者。是時五通仙人見彼和上，見之如是，心自念言：『此人孤獨，無有救護。』心慜念之，即往到其所，即問之曰：『摩納學志！卿強健時，頗有訊息，問訊不寧，有親厚朋友乎？』即時報曰：『無也！和上亦無親友知識之厚，我之父母，家屬親里，去此大遠。』又問曰：『此梵志共頓一處，不與親友結為知識耶？』答曰：『無也！』和上答曰：『不結親友，無有知識，以何為人？卿見餘人，展轉相敬，展轉相事，卿獨不也？今日孤獨，無救護。』於時仙人，扶接摩納，使之令坐，將詣自所頓處，勸之安心，將詣親厚而以療治，則頌偈曰：

「『棄捐于妻子，　　出家無所慕， 卿和上為父，　　等類則兄弟。 頓與梵志俱，　　而不相供視， 得疾病困篤，　　孤獨無所依

現代漢語譯本：當時，有一位比丘，身患重病，獨自一人，沒有同伴，沒有人照顧他，也沒有醫藥、衣服、食物，無法起身活動，污穢之物從身上流出。他躺在污穢之上，四處張望，沒有人來救助他，便自嘆息道：『今日我的身體，無人救助，無人保護！』 阿難見到這種情況，前去稟告佛陀：『世尊，我今天看到一件前所未有的事情。如來世尊大慈大悲，對於受苦的比丘，應當想著救濟他們。我想到過去無數劫時，我曾救助過這位比丘的疾病之苦，今世也是如此。在過去久遠的時代，在空閑之處，有很多具有五神通的仙人學者，他們獨自居住在那裡，互相勸勉，互相幫助。他們各自採摘果實，互相供給，並制定規則，如果有人生病，就互相照顧。當時有一位名叫摩納的學道者，如果遇到緊急情況，常常奔走幫忙。但有一位學道者，如果遇到緊急情況或疾病，從不關心照顧別人。當這位學道者自己遇到緊急情況時，沒有人救助他，他只能獨自一人，沒有同伴。後來，他生病了，沒有人照顧他，也沒有人拿果實給他吃。當時，五神通的仙人看到這位和尚的情況，心中想到：『這個人孤獨無助，沒有人救護。』他們憐憫他，就去到他那裡，問他：『摩納學道者！你身體健康時，有沒有關心過別人，問候過生病的人，有沒有親近的朋友？』他回答說：『沒有！和尚我也沒有親友，我的父母、家人和親戚，離這裡很遠。』仙人又問：『你和這些梵志住在一起，難道沒有和他們結為朋友嗎？』他回答說：『沒有！』和尚說：『不結交朋友，沒有知己，你這樣算什麼人？你看到其他人，互相尊敬，互相幫助，唯獨你不是這樣。今天你孤獨無助，沒有人救護。』當時，仙人扶起摩納，讓他坐下，帶他到自己住的地方，勸他安心，帶他去親近的人那裡治療，並說了偈語： 『拋棄妻子，出家沒有所求，你的和尚是你的父親，同道是你的兄弟。與梵志同住，卻不互相照顧，生病困苦，孤獨無所依靠。』

English version: At that time, there was a bhikkhu who was seriously ill, alone, without companions, without anyone to care for him, without medicine, clothing, or food, unable to get up and move, with filth flowing from his body. He lay on the filth, looking around, with no one coming to his aid, and sighed to himself: 'Today my body is without help, without protection!' Ananda saw this situation and went to report to the Buddha: 'World Honored One, today I have seen something unprecedented. The Tathagata, the World Honored One, is greatly compassionate, and for the suffering bhikkhus, you should think of helping them. I recall that in countless past kalpas, I had helped this bhikkhu with his illness, and it is the same in this life. In the distant past, in secluded places, there were many immortal scholars with five supernatural powers, living there alone, encouraging each other, and helping each other. They each gathered fruits, provided for each other, and made rules that if someone fell ill, they would take care of each other. At that time, there was a student named Manava, who often ran to help when there were emergencies. But there was one student who, if there were emergencies or illnesses, never cared for others. When this student himself encountered emergencies, no one helped him, and he was alone, without companions. Later, he fell ill, and no one cared for him, nor did anyone give him fruit to eat. At that time, the immortals with five supernatural powers saw the situation of this monk and thought in their hearts: 'This person is lonely and helpless, without protection.' They pitied him and went to him, asking him: 'Manava, student! When you were healthy, did you ever care for others, inquire about the sick, or have close friends?' He replied: 'No! I, the monk, have no relatives or friends, and my parents, family, and relatives are far from here.' The immortals asked again: 'You live with these Brahmins, haven't you made friends with them?' He replied: 'No!' The monk said: 'Not making friends, having no confidants, what kind of person are you? You see others respecting each other, helping each other, but you are not like that. Today you are lonely and helpless, without protection.' At that time, the immortals helped Manava up, made him sit down, took him to their place, comforted him, took him to close friends for treatment, and spoke a verse: 'Having abandoned wife and children, leaving home without seeking anything, your monk is your father, and your fellow practitioners are your brothers. Living with the Brahmins, yet not caring for each other, falling ill and suffering, lonely and without support.'

察子見此已，　　梵行為親友， 普行子恭敬，　　展轉相瞻視。』」

時佛世尊往詣比丘，而問之曰：「今得疾病，有瞻視醫藥床臥具乎？」白曰：「孤獨無瞻視者，無醫無藥，去家甚遠，離於父母無有兄弟，親里伴侶，無供侍者。」世尊又問：「卿強健時，頗瞻視問訊有疾者不？」答曰：「不也！」世尊告曰：「卿強健時，不瞻視人，不問訊疾病，誰當瞻視卿乎？善惡有對，罪福有報，恩生往反，義絕稀疏。佛為一切三界之救，救度五道，當舍卿耶？前世救卿，今亦當然。」

佛扶起之，欲以水洗。時天帝聞佛所言，如伸臂頃，忽然來下，欲洗浴之。佛言：「拘翼！卿在天上香潔之中，安能救洗穢濁臭處？」天帝釋答曰：「曏者世尊說，此比丘本不瞻人，不視疾病，孤獨無救。佛為十方一切之救，功德具足，無所乏少，尚瞻視之；況我罪福未斷，而不興福耶？」

時佛手洗，天帝水灌，還復臥之，飲其醫藥，即時除愈。為說經法，即時得道。世尊以偈而贊之曰：

「人當瞻疾病，　　問訊諸危厄， 善惡有報應，　　如種果獲實。 世尊則為父，　　經法以為母， 同學者兄弟，　　因是而得度。」

佛說審裸形子經第二十七

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時有國王，因梵志女而生一子，名曰至誠。外道異學，審裸形子，而為作子

『察子看到這種情況后，認為梵行者是親友，普行子也恭敬地對待他，他們互相轉頭看著。』 當時，佛陀世尊前往看望那位比丘，問他：『你現在生病了，有人照顧你、給你醫藥、床鋪和臥具嗎？』比丘回答說：『我孤獨無助，沒有人照顧我，沒有醫生，沒有藥物，離家很遠，遠離父母，沒有兄弟，沒有親戚朋友，沒有人侍奉我。』世尊又問：『你身體強壯的時候，有沒有照顧過生病的人，有沒有問候過他們？』比丘回答說：『沒有。』世尊告訴他：『你身體強壯的時候，不照顧別人，不問候生病的人，誰會來照顧你呢？善惡有報，罪福相隨，恩情會往來，道義斷絕則會變得稀疏。佛是三界一切眾生的救星，救度五道眾生，難道會捨棄你嗎？前世救過你，今生也理應如此。』 佛陀扶起那位比丘，想用水給他洗身。這時，天帝聽到佛陀的話，像伸一下手臂的時間，忽然來到這裡，想為比丘洗浴。佛陀說：『拘翼，你在天上香潔之地，怎麼能清洗這污穢臭穢的地方呢？』天帝釋回答說：『剛才世尊說，這位比丘原本不照顧別人，不看望病人，孤獨無助。佛是十方一切眾生的救星，功德圓滿，無所欠缺，尚且照顧他；何況我罪福未斷，難道不應該行善積福嗎？』 當時，佛陀親手洗滌，天帝用水澆灌，然後讓比丘躺回床上，給他喝藥，病立刻就好了。佛陀為他講說佛法，他立刻就得道了。世尊用偈語讚歎說： 『人應當照顧病人，問候那些身處危難的人，善惡有報應，就像種瓜得瓜，種豆得豆一樣。世尊是我們的父親，佛法是我們的母親，同修道友是我們的兄弟，因此我們才能得到解脫。』 一時，佛陀在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，有一位國王，因為一個婆羅門女子而生了一個兒子，名叫至誠。外道異學，審裸形子，為他做了兒子。

'Seeing this, the ascetic thought that the Brahmachari was a friend, and the wandering ascetic also treated him with respect, and they looked at each other in turn.' At that time, the Buddha, the World Honored One, went to visit the monk and asked him, 'Are you sick now? Do you have anyone to care for you, provide you with medicine, a bed, and bedding?' The monk replied, 'I am alone and helpless, with no one to care for me, no doctor, no medicine, far from home, away from my parents, with no brothers, no relatives or friends, and no one to serve me.' The World Honored One asked again, 'When you were strong, did you ever care for the sick or inquire about them?' The monk replied, 'No, I did not!' The World Honored One told him, 'When you were strong, you did not care for others or inquire about the sick, so who will care for you now? Good and evil have their consequences, blessings and misfortunes follow, kindness is reciprocated, and righteousness is rare. The Buddha is the savior of all beings in the three realms, saving beings in the five paths, would he abandon you? He saved you in the past, and he should do so now.' The Buddha helped the monk up and wanted to wash him with water. At this time, the Heavenly Emperor heard the Buddha's words, and in the time it takes to stretch out an arm, he suddenly came down, wanting to bathe the monk. The Buddha said, 'Kausika, you are in the pure and fragrant heavens, how can you wash this filthy and smelly place?' The Heavenly Emperor Sakra replied, 'Just now, the World Honored One said that this monk originally did not care for others, did not visit the sick, and was alone and helpless. The Buddha is the savior of all beings in the ten directions, with complete merit and nothing lacking, and he still cares for him; how much more should I, whose blessings and misfortunes are not yet exhausted, not do good and accumulate merit?' At that time, the Buddha washed him with his own hands, the Heavenly Emperor poured water on him, and then they helped the monk back to bed, gave him medicine to drink, and he was immediately cured. The Buddha then preached the Dharma to him, and he immediately attained enlightenment. The World Honored One praised him with a verse: 'People should care for the sick, inquire about those in danger, good and evil have their consequences, just as one reaps what one sows. The World Honored One is our father, the Dharma is our mother, fellow practitioners are our brothers, and through this, we can attain liberation.' The Sutra of the Naked Ascetic, Chapter Twenty-Seven, Spoken by the Buddha At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti, together with 1,250 great monks. At that time, there was a king who had a son named 'Sincere' born from a Brahmin woman. The heretical followers, the naked ascetics, made him their son.

。其裸形子，智慧聰明，有超異之慧，有所講說，多所降伏，于諸經典無所不博，普為眾人共其國王，博達眾誼，往詣世尊。其尼揵有四姊弟，因梵志生，敬樂異學：一名饕餮、二名興貪、三名金誠、四名誠雪。時裸形子，遣詣佛所，欲試世尊，皆受法則悉知經誼，具來我說。爾時姊弟，各相謂言：「吾等共詣沙門瞿曇所，試其舉動，行步進止，取其長短。」便共往詣，棄捐居家，悉為沙門，受具足戒。時佛世尊，以往世喻，而開化之，導示本原，諸根所從，功德之本，棄捐貢高，除其憍慢，皆得羅漢。

時裸形子，問諸姊弟：「所試云何？」諸女則以無央數誼，嗟嘆世尊，稱譽經典法律之妙，不可勝限。時裸形子，不受女言：「汝等以家事往欲試亂道，反為世尊所見攝取迷惑誑詐。譬如有人行入水中，洗去垢濁令身凈潔，反溺水死；汝等如是，欲往試佛壞其道意，視其舉動，取其長短，反為瞿曇所見迷惑，沒溺自失不得濟己。譬如有人行入果樹，欲採好果，反為禽獸虎狼所食，亡身不還；汝等如是，往試沙門瞿曇，取其法則舉動長短，以來語吾，而反沒溺，為所問瞿曇所惑。譬如蛇虺弊蟲兇惡之人，尚可親近，可信可樂，可致吉祥安隱之法。世尊瞿曇，求是功德安隱之誼，終不可得。」諸女答曰：「世尊道德，去人四虺瑕穢之毒，令人安隱寂然，虛空尚可有瑕，如來世尊未曾有短，男女見之，莫不安隱。時為我等，說微妙誼，咨嘆道稱，我等歡喜，稽首歸命

現代漢語譯本：那個裸形外道的弟子，智慧聰明，具有超凡的智慧，他所講說的道理，大多能使人信服。他對各種經典無所不通，普遍受到眾人和國王的尊敬，博通各種義理，於是前往拜見世尊。那個尼揵外道有四個姐妹，因梵志而生，喜歡學習不同的學說：一個叫饕餮，一個叫興貪，一個叫金誠，一個叫誠雪。當時，裸形外道派她們去佛陀那裡，想試探世尊，結果她們都接受了佛法，完全理解了經義，回來向他講述。當時，姐妹們互相說道：『我們一起去沙門瞿曇那裡，試探他的舉止，觀察他的行動，看看他有什麼長處和短處。』於是她們一同前往，捨棄了家庭，都做了沙門，受了具足戒。當時，佛陀世尊用過去世的譬喻來開導她們，指明她們的本源，諸根的由來，功德的根本，讓她們捨棄貢高我慢，消除驕傲自大，最終都證得了阿羅漢果。 當時，裸形外道問他的姐妹們：『你們試探的結果如何？』姐妹們就用無數的道理，讚歎世尊，稱讚經典和法律的精妙，無法用言語來形容。當時，裸形外道不接受姐妹們的話，說：『你們因為家事想去擾亂佛道，反而被世尊所攝取，迷惑和欺騙了。譬如有人走進水中，想洗去污垢，使身體潔凈，反而被水淹死；你們也是這樣，想去試探佛陀，破壞他的道心，觀察他的舉止，看看他有什麼長處和短處，反而被瞿曇所迷惑，沉溺其中，不能自拔。譬如有人走進果樹林，想採摘好果子，反而被禽獸虎狼所吃，喪命而回不來；你們也是這樣，去試探沙門瞿曇，想了解他的法則和舉止，回來告訴我，反而沉溺其中，被你們所問的瞿曇所迷惑。譬如蛇、毒蟲、兇惡之人，尚且可以親近，可以相信，可以喜歡，可以得到吉祥安穩的方法。而世尊瞿曇，追求的是功德安穩的道理，最終是無法得到的。』姐妹們回答說：『世尊的道德，能去除人們身上像四種毒蛇一樣的瑕疵和污穢，使人安穩寂靜。虛空尚且可能有瑕疵，而如來世尊卻從未有過缺點，男女見到他，沒有不安穩的。他為我們講述了微妙的道理，讚歎佛道的稱謂，我們非常歡喜，稽首歸命。』

English version: That naked ascetic's disciple was wise and intelligent, possessing extraordinary wisdom. His teachings were mostly convincing. He was well-versed in all scriptures, universally respected by the people and the king, and knowledgeable in various doctrines. Therefore, he went to visit the World Honored One. That Niganta ascetic had four sisters, born of a Brahmin, who were fond of learning different doctrines: one named Taotie, one named Xingtan, one named Jincheng, and one named Chengxue. At that time, the naked ascetic sent them to the Buddha, intending to test the World Honored One. As a result, they all accepted the Dharma, fully understood the meaning of the scriptures, and returned to tell him. At that time, the sisters said to each other: 'Let's go together to the Shramana Gautama, test his behavior, observe his actions, and see what his strengths and weaknesses are.' So they went together, abandoned their homes, became Shramanas, and received full ordination. At that time, the Buddha, the World Honored One, used parables from past lives to enlighten them, pointing out their origins, the source of their senses, the root of merit, and letting them abandon arrogance and eliminate pride. In the end, they all attained the Arhatship. At that time, the naked ascetic asked his sisters: 'What was the result of your test?' The sisters then used countless reasons to praise the World Honored One, extolling the subtlety of the scriptures and laws, which could not be described in words. At that time, the naked ascetic did not accept his sisters' words, saying: 'You wanted to disturb the Buddha's path because of family matters, but instead you were captured, confused, and deceived by the World Honored One. It's like someone who goes into the water to wash away dirt and make their body clean, but instead drowns; you are the same, wanting to test the Buddha, destroy his mind of the path, observe his behavior, and see his strengths and weaknesses, but instead you were confused by Gautama, drowned in it, and could not save yourselves. It's like someone who goes into an orchard to pick good fruit, but instead is eaten by birds, beasts, tigers, and wolves, losing their lives and not returning; you are the same, going to test the Shramana Gautama, wanting to understand his rules and behavior, and come back to tell me, but instead you drowned in it, and were confused by the Gautama you questioned. For example, snakes, poisonous insects, and evil people can still be approached, believed, liked, and can lead to auspicious and peaceful methods. But the World Honored One Gautama, who seeks the principle of merit and peace, can never be obtained.' The sisters replied: 'The morality of the World Honored One can remove the flaws and impurities from people, like the poison of four snakes, making people peaceful and quiet. Even the void may have flaws, but the Tathagata, the World Honored One, has never had any shortcomings. Men and women who see him are all at peace. He has spoken to us about subtle principles, praised the name of the path, and we are very happy, bowing our heads and taking refuge.'

時比丘僧，具足啟佛：「唯然世尊，且觀外學裸形子，有異語誹謗佛道，反譏諸女：『汝等何故歸命世尊？觀其舉動，當取長短而來語我，反為迷惑沉溺其身，不能自濟。』」

佛告諸比丘：「裸形子遣四女人，欲來試佛取其長短。世尊無瑕，何從取闕？佛尋開化，皆令得度，至無著證。乃往古久遠世時，有一國王，名曰迦鄰，與他國王，結為怨仇，欲往壞之。即遣四女，端正殊妙，姿顏無雙，而往試之，取其長短，為內匿賊，詣阿脂王許。時阿脂王，有尊太后，端正殊好，無不尊敬，威神巍巍，殊德無量，無有瑕穢，柔和無䵃，名稱遠聞，安詳柔和。迦鄰王女，嗟嘆阿脂王功德：『世之希有，名稱遠聞，八方上下，莫不宣揚！我等父王，諱為迦鄰，故相遣來，以相給侍，奉在左右。我父王辭曰：「其王德殊，微妙難及，無有瑕垢，安詳不暴，忍辱無穢，與人語言，才辯殊異，聞名輒伏。我不受言。」』其國屬阿脂王，為大國主，又國號曰虛空。王所止處，有一大臣，名曰細那，聰明智慧，聖達難及，卒慧尋答，為王輔臣。時迦鄰王，不隨女言，棄詣大國細那土界，與大眾俱，周匝圍繞。王問傍臣：『當奈之何？吾自開門而捨去，入此他門？』傍臣對曰：『無得恐懼，天王自安，譬如師子處於林間不畏樹木。今住於此，亦復如是，城郭則安，得護無患。』以偈頌曰：

「『以自開其門，　　反入此國界， 阿蘭之大土，　　如師子林樹。 安護而得護，　　自然無所畏， 其欣踴國王，　　可以長安隱

當時，比丘僧眾向佛稟告說：『世尊，請看那些外道裸形子，他們用不同的言語誹謗佛道，反而譏諷各位女眾：『你們為何要歸依世尊？觀察他的言行舉止，找出他的缺點來告訴我，你們反而被迷惑沉溺其中，不能自救。』 佛告訴眾比丘：『裸形子派了四個女子，想來試探佛，找出他的缺點。世尊完美無瑕，哪裡能找到缺點？佛隨即開導她們，都讓她們得度，證得無著的境界。在很久遠的過去，有一位國王，名叫迦鄰，與另一位國王結下了仇怨，想要攻打他。就派了四個容貌端莊、姿色絕佳的女子去試探他，找出他的缺點，作為內應，去阿脂王那裡。當時阿脂王有一位尊貴的太后，容貌端莊美好，無人不尊敬她，威嚴神聖，德行高尚，沒有瑕疵，溫柔和順，名聲遠揚，安詳柔和。迦鄰王的女兒們讚歎阿脂王的功德：『世間罕有，名聲遠揚，四面八方，無不傳頌！我們的父王，名叫迦鄰，所以派我們前來，侍奉在您的左右。我父王說：「那位國王的德行殊勝，微妙難以企及，沒有瑕疵，安詳不暴躁，忍辱沒有污穢，與人交談，才辯非凡，聞名就令人折服。我不接受他的言語。」』他的國家屬於阿脂王，是強大的國主，國號又叫虛空。國王居住的地方，有一位大臣，名叫細那，聰明智慧，聖明通達，反應敏捷，是國王的輔臣。當時迦鄰王不聽女兒的話，拋棄她們，前往大國細那的領地，與大眾一起，團團圍住。國王問身邊的臣子：『該怎麼辦？我親自打開城門捨棄自己的國家，進入別人的領地？』身邊的臣子回答說：『不必恐懼，天王您自己安心，就像獅子在森林裡不害怕樹木一樣。現在住在這裡，也是如此，城郭就會安穩，得到保護沒有憂患。』用偈頌說道： 『自己打開城門，反而進入這個國界，阿蘭的大地，如同獅子的森林。安穩地得到保護，自然沒有什麼可畏懼的，那歡欣鼓舞的國王，可以長久安穩。』

At that time, the assembly of monks reported to the Buddha: 'World Honored One, please observe those naked ascetics of other schools, they use different words to slander the Buddha's path, and instead mock the women: 'Why do you take refuge in the World Honored One? Observe his actions and demeanor, find his shortcomings and tell me, you are instead deluded and immersed in it, unable to save yourselves.' The Buddha told the monks: 'The naked ascetics sent four women, wanting to test the Buddha and find his shortcomings. The World Honored One is flawless, where can shortcomings be found? The Buddha then enlightened them, and they all attained liberation, reaching the state of no attachment. In the distant past, there was a king named Kalin, who had a feud with another king and wanted to attack him. He sent four women of dignified appearance and exquisite beauty to test him, find his shortcomings, and act as internal spies, going to King Ajita. At that time, King Ajita had a venerable queen mother, whose appearance was dignified and beautiful, and everyone respected her. She was majestic and divine, with immeasurable virtues, without flaws, gentle and harmonious, her name was widely known, peaceful and gentle. The daughters of King Kalin praised the virtues of King Ajita: 'Rare in the world, her name is widely known, in all directions, it is proclaimed! Our father, named Kalin, sent us here to serve you. My father said, 'That king's virtue is extraordinary, subtle and difficult to reach, without flaws, peaceful and not irritable, patient and without defilement, when speaking with others, his eloquence is extraordinary, hearing his name is enough to make one submit. I do not accept his words.' His country belonged to King Ajita, who was a powerful ruler, and his country was also called Void. Where the king resided, there was a minister named Sina, who was intelligent and wise, sagacious and insightful, quick to respond, and was the king's advisor. At that time, King Kalin did not listen to his daughters, abandoned them, and went to the territory of the great country Sina, surrounded by the masses. The king asked his ministers: 'What should be done? I personally opened the city gate and abandoned my country, entering another's territory?' The minister replied: 'There is no need to fear, Your Majesty, be at ease, just like a lion in the forest is not afraid of trees. Now staying here is the same, the city will be stable, and you will be protected without worry.' He said in verse: 'Having opened his own gate, he instead enters this territory, the great land of Arana, like a lion's forest. Being protected securely, naturally there is nothing to fear, that joyful king, can be secure for a long time.'

「人健論誼，其言流溢，阿脂王聞其迦鄰王，以財利故及其名稱、發意所趣，則嘆頌曰：

「『此事大佳，　　微妙難量， 名德流佈，　　無有眾惡。 能堪住法，　　將無於此， 有所誑詐。』

「又問曰：『其此仙人，天帝之神，皆游迦鄰國界，威神廣大。彼聞我德，即當得勝。其迦鄰王，便當破壞而自降伏。』時阿脂王，心自唸曰：『彼諸仙人，終不妄語。』諸仙人曰：『吾當得勝，功德無量所說如此。』諸臣報曰：『唯然，大王，仙人至誠，終不虛言。』以偈頌曰：

「『諸迦鄰得勝，　　緣是而降伏， 阿脂王失計，　　仙人說如是。 善哉言質直，　　所興無所失， 以何說此言？　　自然有聲音。 天王當知之，　　言至誠於斯， 所行無放逸，　　而當得勝法。』

「『又言阿脂王，　　而當復得勝。 此云何至誠？　　更為我解說。』

「大臣答曰：『不曾聞乎！失聖仙人剛強難化，手執利劍，像貌可畏。丈夫男子以人民故，承其德本，而降伏之，不言自歸。其阿脂王，為大丈夫，方便校計，亦復如是。又其眷屬，和順承教，無有異心，志不離別，所作無上，威德巍巍。假使阿脂王不得勝者，今愿天王，目自睹之。以王勇猛，計策方便，權𢯇難及，終不破壞，設不相信，且自目見。』以偈頌曰：

「『方策尊雄計，　　知時強精進， 勇猛有權略，　　察此則知勝。 阿脂名德忍，　　開化諸瞋恚， 阿脂王堪任，　　迦鄰焉得勝

『人們談論友誼，言辭流暢，阿脂王聽到迦鄰王因財利和名聲，以及他所追求的目標，便讚歎道： 『這件事太好了，微妙難以衡量，名聲和美德廣為流傳，沒有絲毫邪惡。能夠堅守正法，將不會有任何欺詐。』 他又問道：『那些仙人，天帝的神靈，都遊歷在迦鄰國的境內，威嚴神力廣大。他們聽到我的美德，就應當獲得勝利。迦鄰王，就應當被擊敗並自行投降。』當時阿脂王，心中暗想：『那些仙人，終究不會說謊。』眾仙人說：『我們應當獲得勝利，功德無量，所說的話就是這樣。』大臣們稟告說：『是的，大王，仙人至誠，終究不會說假話。』並用偈頌說道： 『迦鄰國將獲得勝利，因此而被降伏，阿脂王失算了，仙人是這樣說的。說得真好，言辭正直，所做的事情沒有失誤，用什麼來說明這些話呢？自然有聲音。天王應當知道，言辭是真誠的，所做的事情沒有放縱，就應當獲得勝利。』 『又說阿脂王，也應當再次獲得勝利。這怎麼能說是真誠的呢？請為我解釋一下。』 大臣回答說：『難道您沒聽說過嗎！失去聖道的仙人剛強難以教化，手持利劍，相貌可怕。大丈夫爲了人民的緣故，承受他的德行根本，而降伏了他，不言自歸。阿脂王，作為大丈夫，方便地權衡計算，也是如此。而且他的眷屬，和順地接受教誨，沒有異心，意志不離散，所做的事情無上，威德巍巍。假如阿脂王不能獲得勝利，現在希望天王，親眼看到。因為大王勇猛，計策方便，權謀難以企及，終究不會被擊敗，如果還不相信，就請親眼看看。』並用偈頌說道： 『方略尊貴雄偉，懂得時機，強大而精進，勇猛而有權謀，觀察這些就知道會勝利。阿脂王名聲美德，能夠忍耐，開導化解各種嗔恨，阿脂王能夠勝任，迦鄰國怎麼能獲勝呢？』

『When people discussed friendship, their words flowed freely. King Ajita, upon hearing about King Kalinga's wealth, reputation, and ambitions, exclaimed in admiration: 『This is truly excellent, subtle and immeasurable. His fame and virtue are widespread, and there is no evil. He is capable of upholding the Dharma, and there will be no deceit.』 He further inquired, 『Those sages, the deities of the heavens, all travel within the borders of Kalinga, possessing great power and divine might. Upon hearing of my virtue, they should achieve victory. King Kalinga should be defeated and surrender.』 At that moment, King Ajita thought to himself, 『Those sages would never lie.』 The sages said, 『We shall achieve victory, our merits are immeasurable, and that is what we say.』 The ministers reported, 『Indeed, Your Majesty, the sages are sincere and would never speak falsely.』 They then spoke in verse: 『Kalinga will achieve victory, and thus be subdued. King Ajita has miscalculated, so the sages say. How excellent are these words, honest and straightforward. What is done is without error. How can we explain these words? There is a natural sound. The Heavenly King should know that these words are sincere. What is done is without negligence, and victory shall be achieved.』 『Yet it is also said that King Ajita shall again achieve victory. How can this be sincere? Please explain this to me.』 The minister replied, 『Have you not heard! The sages who have lost the holy path are stubborn and difficult to teach, wielding sharp swords, with fearsome appearances. A great man, for the sake of the people, accepts his virtuous foundation and subdues him, without being asked to surrender. King Ajita, as a great man, skillfully weighs and calculates, and it is the same. Moreover, his family is harmonious and accepts his teachings, without dissent, their will is not divided, what they do is supreme, and their power is majestic. If King Ajita cannot achieve victory, then I wish Your Majesty to see it with your own eyes. Because the King is brave, his strategies are skillful, his schemes are unmatched, and he will never be defeated. If you do not believe, then see for yourself.』 They then spoke in verse: 『His strategies are noble and grand, he knows the times, he is strong and diligent, brave and resourceful. Observing this, one knows he will win. King Ajita is renowned for his virtue and patience, he can enlighten and resolve all anger. King Ajita is capable, how can Kalinga win?』

「時王不用言，興師起兵，往詣阿脂國。其欣踴兵，大臣輔佐，聰明智慧，勇猛精進，以無上心，和不離別。又阿脂王，身自勇健，其力聖強，應時得勝迦鄰王。迦鄰王伏，自歸謁拜，生捕收攝，尋便放之。於是天帝釋以偈頌曰：

「『賢聖嘆忍辱，　　開化諸瞋恚， 降伏迦鄰王，　　阿脂王獨勝。』」

佛告諸比丘：「欲知爾時迦鄰王者，審裸形子是；阿脂王者，則我身是；欣踴大臣，則舍利弗是；帝釋者，阿難是。爾時相隨，以為伴黨，義理相化，上下相承，今亦如是。」

佛說腹使經第二十八

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時其國米穀踴貴，人民飢餓，佛諸比丘，各欲散去流游諸國以為歲節。賢者阿難——博聞多智，於法無厭，辯才無礙，佛所說經，為無數人，護受經典，精進難及——心自念言：「假使世尊，詣于余國，而造歲節，處於他域，無央數人，失其德本，坐具無所乏少。假使如來，止此舍衛，而為歲節，多所安隱，為成德本。」於時世尊，愍傷群黎，欲救護之，入舍衛城。波斯匿王，傍臣人民，往詣國王。阿難自往，說此本末。王波斯匿聞阿難言：「請佛三月及比丘眾，若干種饌，飲食具足，病瘦給藥，一切所安，隨其所樂，如是三月，無所乏少

『當時國王沒有多說什麼，就興兵前往阿脂國。他的軍隊歡欣鼓舞，大臣們輔佐他，他們聰明智慧，勇猛精進，以無上的決心，團結一致，不離不棄。而阿脂國王本人也勇猛強健，他的力量非常強大，及時戰勝了迦鄰國王。迦鄰國王投降，親自前來拜見，被生擒后又被釋放。於是天帝釋用偈頌說道： 『賢聖讚歎忍辱，開導化解各種嗔恨，降伏了迦鄰國王，阿脂國王獨自獲勝。』 佛陀告訴眾比丘：『想知道當時的迦鄰國王是誰嗎？就是審裸形子；阿脂國王就是我；歡欣鼓舞的大臣就是舍利弗；帝釋就是阿難。當時他們互相追隨，結為同伴，用義理互相教化，上下互相承接，現在也是這樣。』 一時，佛陀在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，國內米糧價格飛漲，人民飢餓，佛陀的眾比丘們都想分散到各個國家去過節。賢者阿難——博聞多識，對佛法永不滿足，辯才無礙，佛陀所說的經典，他為無數人守護和接受，精進的程度無人能及——他心裡想：『如果世尊到其他國家去過節，在其他地方安住，無數人就會失去他們的德行根本，連坐具都會缺乏。如果如來留在舍衛城過節，就能讓更多人安穩，成就他們的德行根本。』這時，世尊憐憫眾生，想要救護他們，就進入了舍衛城。波斯匿王、他的大臣和人民都去拜見國王。阿難親自前往，說明了事情的來龍去脈。波斯匿王聽了阿難的話，說：『請佛陀和眾比丘在這裡住三個月，我將提供各種食物，飲食充足，生病的人給藥，一切都安排妥當，讓他們隨心所欲，這樣三個月，不會有任何缺乏。』

'The king at that time did not say much, but raised troops and went to the country of Ajita. His army was joyful, the ministers assisted him, they were intelligent and wise, brave and diligent, with the supreme determination, united and inseparable. And King Ajita himself was also brave and strong, his power was very great, and he timely defeated King Kalin. King Kalin surrendered, came to pay homage in person, was captured alive and then released. Then the Heavenly Emperor Sakra said in a verse: 'The wise praise patience, enlightening and resolving all hatred, subduing King Kalin, King Ajita alone is victorious.' The Buddha told the monks: 'Do you want to know who King Kalin was at that time? It was the naked ascetic; King Ajita was myself; the joyful minister was Sariputra; Sakra was Ananda. At that time, they followed each other, formed a group, taught each other with righteousness, and supported each other, and it is the same now.' The Buddha Speaks the Sutra of the Abdominal Messenger, the Twenty-eighth At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti, with a great assembly of 1,250 monks. At that time, the price of rice and grain in the country soared, and the people were hungry. The Buddha's monks all wanted to disperse to various countries to celebrate the festival. The Venerable Ananda—learned and knowledgeable, never satisfied with the Dharma, with unobstructed eloquence, the scriptures spoken by the Buddha, he protected and received for countless people, his diligence was unmatched—he thought to himself: 'If the World Honored One goes to other countries to celebrate the festival, and resides in other places, countless people will lose their root of virtue, and even their sitting mats will be lacking. If the Tathagata stays in Sravasti to celebrate the festival, it will bring peace to more people and establish their root of virtue.' At this time, the World Honored One, compassionate to all beings, wanting to protect them, entered the city of Sravasti. King Pasenadi, his ministers, and the people all went to see the king. Ananda went in person and explained the whole story. King Pasenadi, upon hearing Ananda's words, said: 'Please have the Buddha and the monks stay here for three months. I will provide all kinds of food, sufficient meals, medicine for the sick, and everything will be arranged so that they can do as they please. For these three months, there will be no lack of anything.'

佛比丘眾舍衛歲節，時諸比丘心自念言：「賢者阿難！功德難及，得未曾有，行權知時，曉了誼理，勸化國王波斯匿，供養世尊及比丘眾，歲節三月皆令安隱，令比丘眾九十日中無有憂慮，一切施安所供無乏，令比丘眾各自安隱，不復游馳至於他國。」時佛徹聽聞諸比丘共議此事，尋即往到比丘眾所：「汝等曏者何所講論？」諸比丘眾具足本末啟白如來。

佛告比丘：「賢者阿難！非但今世行權知時，前世亦然，行權方便。乃去往古久遠世時波羅奈國，時有王名梵達，王有大德，名稱遠聞。時國饑饉，米穀踴貴，人民飢餓，乞者眾多，無以可供。王喜施與，四面來乞，集如浮雲，十方皆至，隨力所任而供給之。佈施如是無有休息，穀米遂貴，天轉旱酷，不復降雨，所種不收，人民飢困，乞者日滋。詣王宮門：『倉廩虛竭。』時諸臣吏各共議言：『今此國王，敢來乞者，尋即施與，不能逆人。天旱不雨，乞者遂甚，米穀踴貴，倉庫虛盡，將欲壞國。』時諸大臣欲救護國，往詣王所，具足為王啟說此議：『王所施與，今可省息，於法可依，須后豐有，爾乃復施。』王告之曰：『吾所施與，不能懈止。寡人有令志願佈施，焉違本心？又來乞者，何忍逆之？其不來者，乃無所施。』時諸群臣，各共誼言：『吾等於宜當共作計，令諸窮士不得來乞，爾乃斷耳。』於時王施未曾懈廢，心自願言：『令諸倉谷，莫使消減！』時諸法明吏，告敕四遠：『不得令往從王乞丐，敢有乞者，皆受誅罰棄命都市

佛陀在舍衛城過節時，眾比丘心中思念道：『賢者阿難的功德真是難以企及，獲得了前所未有的成就。他善於權衡時機，明曉事理，勸導波斯匿王供養世尊和比丘僧團，使得僧團在三個月的節日期間都能夠安穩度日，讓比丘們在九十天內沒有任何憂慮，一切供養都充足無缺，讓比丘們各自安寧，不再奔波到其他國家。』當時，佛陀聽到了比丘們在議論此事，隨即來到比丘們所在的地方，問道：『你們剛才在談論什麼？』眾比丘將事情的來龍去脈如實稟告了佛陀。 佛陀告訴比丘們：『賢者阿難不僅今世善於權衡時機，前世也是如此，善於運用方便之法。在很久很久以前的波羅奈國，有一位名叫梵達的國王，他擁有崇高的德行，名聲遠揚。當時國家遭遇饑荒，米價飛漲，人民飢餓，乞討者眾多，沒有東西可以供給。國王喜歡施捨，四面八方的乞討者像浮雲一樣聚集而來，十方的人都來到這裡，國王盡力滿足他們的需求。他不停地佈施，導致米價更加昂貴，天氣也變得乾旱酷熱，不再下雨，莊稼顆粒無收，人民更加飢困，乞討者日益增多。他們來到王宮門口，說：『糧倉已經空了。』當時，大臣們商議說：『現在這位國王，只要有人來乞討，就立刻施捨，不能拒絕別人。天旱不下雨，乞討的人越來越多，米價飛漲，倉庫都空了，國家將要滅亡。』大臣們爲了拯救國家，來到國王面前，詳細地向國王稟告了他們的想法：『國王的施捨，現在應該停止，這樣做是符合法理的，等到以後豐收了，再繼續施捨。』國王告訴他們說：『我所施捨，不能停止。我發誓要佈施，怎麼能違背本心呢？而且，來乞討的人，我怎麼忍心拒絕他們呢？那些不來乞討的人，我才沒有東西可以施捨。』當時，大臣們商議說：『我們應該共同想個辦法，讓那些窮人不能來乞討，這樣才能阻止國王的施捨。』當時，國王的施捨從未停止，他心中發願說：『希望糧倉的糧食，不要減少！』當時，那些明察事理的官員，向四方發佈命令：『不許前往向國王乞討，膽敢乞討的人，都要處以死刑，在都市中被處決。』

During the festival in Shravasti, the monks thought to themselves, 'Venerable Ananda's merits are truly immeasurable, he has achieved the unprecedented. He is skilled in judging the right time, understands the principles, and persuaded King Pasenadi to offer alms to the World Honored One and the monastic community. He ensured that the community could live peacefully during the three-month festival, allowing the monks to be free from worries for ninety days. All offerings were abundant, and the monks could live in peace, no longer having to travel to other countries.' At that time, the Buddha heard the monks discussing this matter and immediately went to where they were. He asked, 'What were you discussing just now?' The monks told the Buddha the whole story. The Buddha told the monks, 'Venerable Ananda is not only skilled in judging the right time in this life, but also in his past lives, he was adept at using skillful means. In the distant past, in the kingdom of Varanasi, there was a king named Vamdata. He possessed great virtue and his fame spread far and wide. At that time, the country was experiencing a famine, the price of rice soared, the people were starving, and there were many beggars, with nothing to give them. The king loved to give alms, and beggars from all directions gathered like floating clouds. People from all over came, and the king did his best to meet their needs. He gave alms without ceasing, which caused the price of rice to become even more expensive. The weather also became dry and hot, it stopped raining, the crops failed, the people became even more impoverished, and the number of beggars increased daily. They came to the palace gates and said, 'The granaries are empty.' At that time, the ministers discussed, 'Now this king, as long as someone comes to beg, he immediately gives, unable to refuse anyone. The weather is dry and it is not raining, the number of beggars is increasing, the price of rice is soaring, the warehouses are empty, and the country is about to perish.' The ministers, in order to save the country, went to the king and explained their thoughts in detail: 'The king's almsgiving should be stopped now, this is in accordance with the Dharma. When there is a good harvest later, then you can continue to give alms.' The king told them, 'My almsgiving cannot be stopped. I have vowed to give alms, how can I go against my original intention? Moreover, those who come to beg, how can I bear to refuse them? Those who do not come to beg, I have nothing to give them.' At that time, the ministers discussed, 'We should come up with a plan together to prevent the poor from coming to beg, only then can we stop the king's almsgiving.' At that time, the king's almsgiving never ceased, and he made a vow in his heart, 'May the grain in the granaries not decrease!' At that time, the officials who were clear about the situation issued an order to all directions: 'No one is allowed to go to the king to beg, anyone who dares to beg will be executed and put to death in the city.'

。』四遠乞者，來詣其國，聞此急教，不敢行乞，不得見王，愁憂懊惱，問諸大臣：『審有是命，又問父母，實有急教，不得乞乎？』答曰：『有之！不得行乞。』乞者又問：『假令遠方有諸使吏，東西南北，皆足廩價谷糧飲食？』今此臣吏，獨欲飲食，故出惡教，敕諸四遠：『諸貧窮乞士，不得詣門從王乞丐，假使乞者罪皆應死！唯遠方使，得見倉庫。』展轉傳語，眾人皆知諸臣所建非王所為。

「有一梵志，饑窮經日，欲行乞丐，以救其命，遍行求索，給足妻子。假使谷賤，乞丐易得，所獲無量，設谷饑貴，乞丐難獲。馳走乞丐，無所不至，才得活命，心懷憂悴，不可復言。其婦於時謂梵志言：『汝遭勤苦，乞丐遇患，無所不至，而不能得。何不詣王從其乞丐？本聞國王，敢有乞者，不逆人意。』梵志答婦：『汝不聞耶？國王有令，不得令人詣王乞丐，唯遠方使，乃得進見，給其廩價，餘人乞者，皆當見斬。』梵志答婦：『我身今日，欲得求安，反見危害，既依仰他，復見毀辱。』其婦答曰：『如諸臣吏，告敕四遠，唯遠使得前，不聽餘人。卿自應言：「從遠使來，欲見大王，食乃得度。」』

「於時梵志，即受婦言，執杖奉使，著奉使冠，詣王宮門。門吏曰：『子所從來？』答曰：『從遠使來。』門吏白王，啟其本末。即時現之：『子所從來？今十六國，穀米饑貴，各自守界，何從自到？從何國來？』吏具問是已。梵志答曰：『聞服王德故被使來。』吏又問曰：『於是國界，見彼國耶？聚落墟聚，足可達知。假使為己，唯愿天王，獨為已者，所求易得

『四方乞討的人來到這個國家，聽到這個緊急的命令，不敢再乞討，不能見到國王，憂愁懊惱，問各位大臣：『真的有這樣的命令嗎？』又問父母，確實有緊急的命令，不能乞討嗎？』回答說：『有這樣的命令！不能乞討。』乞討的人又問：『假如遠方有各地的使者，東西南北，都有充足的糧食和食物？』現在這些臣子，只想自己吃喝，所以發出惡劣的命令，告誡四方：『所有貧窮的乞丐，不得來到宮門向國王乞討，如果乞討的人，都要處死！只有遠方的使者，才能見到倉庫。』輾轉相傳，眾人都知道這些大臣所建立的不是國王的意思。 『有一個婆羅門，飢餓貧困好幾天，想要去乞討，來救自己的性命，到處奔走尋求，來供養妻子。假如糧食便宜，乞討容易得到，所獲得的就很多，如果糧食饑荒昂貴，乞討就很難得到。奔走乞討，無處不到，才得以活命，心中憂愁，難以言說。他的妻子當時對婆羅門說：『你遭受辛苦，乞討遇到困難，無處不到，卻不能得到。為什麼不去見國王向他乞討呢？聽說國王，如果有乞討的人，不會違揹人的意願。』婆羅門回答妻子：『你沒聽說嗎？國王有命令，不許讓人去見國王乞討，只有遠方的使者，才能進見，供給他們糧食，其餘乞討的人，都要被斬首。』婆羅門回答妻子：『我今天，想要尋求安穩，反而會遇到危害，既要依靠別人，又要遭受侮辱。』他的妻子回答說：『就像那些臣子，告誡四方，只有遠方的使者才能上前，不聽其他人的。你應當自己說：「從遠方來做使者，想要見大王，吃了飯才能活下去。」』 『當時婆羅門，就聽從妻子的話，拿著手杖，假裝使者，戴上使者的帽子，來到王宮門口。守門人說：『你從哪裡來？』回答說：『從遠方來做使者。』守門人稟告國王，說明了事情的來龍去脈。國王立刻召見他：『你從哪裡來？現在十六個國家，糧食饑荒昂貴，各自守著自己的邊界，你是從哪裡來的？從哪個國家來的？』守門人詳細地問了這些。婆羅門回答說：『聽說您有德行，所以被派遣來做使者。』守門人又問：『在那個國家，能看到這個國家嗎？村落集市，足以瞭解情況。如果爲了自己，只希望天王，只為自己考慮，所求就容易得到。』

'The beggars from all directions came to this country, and upon hearing this urgent decree, they dared not beg anymore. Unable to see the king, they were filled with sorrow and frustration. They asked the ministers, 'Is there really such a decree?' They also asked their parents, 'Is there indeed an urgent decree that forbids begging?' The answer was, 'Yes! Begging is forbidden.' The beggars then asked, 'Suppose there are envoys from distant lands, from all directions, who have ample provisions of grain and food?' Now, these ministers only want to eat and drink for themselves, so they issue this wicked decree, warning all directions: 'All poor beggars are forbidden from coming to the palace gates to beg from the king. If anyone begs, they shall be put to death! Only envoys from distant lands may see the storehouses.' The word spread, and everyone knew that these ministers' actions were not the king's will. 'There was a Brahmin who had been hungry and poor for days. He wanted to beg to save his life, so he went everywhere seeking alms to provide for his wife and children. If grain was cheap, begging was easy, and he would obtain much. But if grain was scarce and expensive, begging was difficult. He ran around begging everywhere, barely managing to stay alive, his heart filled with sorrow, which was beyond words. His wife then said to the Brahmin, 'You have suffered hardship, encountering difficulties in begging, going everywhere but unable to obtain anything. Why not go to the king and beg from him? I heard that the king does not refuse anyone who begs.' The Brahmin replied to his wife, 'Have you not heard? The king has issued a decree that forbids anyone from going to the king to beg. Only envoys from distant lands may be granted an audience and given provisions. All other beggars will be beheaded.' The Brahmin replied to his wife, 'Today, I seek peace, but instead, I will face danger. I rely on others, yet I will be humiliated.' His wife replied, 'Just like those ministers who have warned all directions that only envoys from distant lands may approach, and no one else. You should say, "I have come as an envoy from a distant land, and I wish to see the great king. I need food to survive."' 'At that time, the Brahmin followed his wife's advice. He took a staff, pretended to be an envoy, put on an envoy's hat, and went to the palace gate. The gatekeeper asked, 'Where do you come from?' He replied, 'I come as an envoy from a distant land.' The gatekeeper reported to the king, explaining the situation. The king immediately summoned him: 'Where do you come from? Now, in sixteen kingdoms, grain is scarce and expensive, and each kingdom guards its borders. Where did you come from? From which kingdom?' The gatekeeper asked him in detail. The Brahmin replied, 'I heard of your virtuous rule, so I was sent as an envoy.' The gatekeeper asked again, 'In that kingdom, can you see this kingdom? Are there villages and markets that would allow you to know the situation? If it is for yourself, I only hope that the king, considering only his own interests, will make it easy for you to obtain what you seek.'

。』『欲見大王，故來求見！』門吏問之，其對如是。王曰：『現之！』梵志即入。王問之曰：『為誰使來？』梵志對曰：『求不恐懼，唯見聽許，乃敢啟王說所使來。』王告之曰：『便具自說，原除恐懼。』王又問言：『與誰為使？』梵志啟曰：『大王欲知之？我腹使來。』於時梵志即說頌曰：

「『眾人求財利，　　或遇諸怨賊， 我為腹使來，　　國主唯愿恕！ 誰為最尊勢？　　誰其第一先？ 我實為腹使，　　大王勿罪責。 諸佛及緣覺，　　聲聞聖弟子， 舍置寂然處，　　入城聚落乞。 窮厄無所依，　　生身遭苦患， 今我為腹使，　　唯人尊見恕。』

「於時王愍傷之，則以偈報梵志曰：

「『梵志當施卿，　　赤牸牛千頭， 乃與犢子俱，　　焉得不惠使。 吾為諸使者，　　給與所饑乏， 為使者作使，　　加施無恐懼。』」

佛告諸比丘：「欲知爾時梵志者，阿難是也；梵達王者，波斯匿王是。爾時阿難，開化令悅，戴仰無量。於是阿難，今世在國，復化波斯匿王，穀米饑饉，供養世尊及比丘眾，三月之中無所乏少。是故比丘，當學善言柔和之辭，當作巧辭方便之語，是諸佛教。」

佛說弟子過命經第二十九

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時，異比丘有弟子，志性溫雅，功德殊異，意行仁賢，至誠安隱。身常侍從宿衛和上，恭順良謹，精進難及，順從法教，不違師命

『我想見大王，所以前來求見！』守門人問他，他這樣回答。國王說：『讓他進來！』梵志就進去了。國王問他：『是誰派你來的？』梵志回答說：『我請求不要害怕，只有得到允許，才敢向大王稟告我被派來的原因。』國王告訴他說：『你儘管說，我保證不讓你害怕。』國王又問：『是誰派你來的？』梵志回答說：『大王想知道嗎？是我的肚子派我來的。』當時梵志就說了偈語： 『眾人爲了求取財利，有時會遇到各種怨恨的賊人，我是被肚子派來的，國主請您寬恕！誰是最尊貴的？誰是第一位的？我確實是被肚子派來的，大王不要責怪我。諸佛和辟支佛，以及聲聞聖弟子，他們捨棄寂靜的地方，進入城市村落乞食。窮困潦倒無所依靠，身體遭受痛苦，現在我是被肚子派來的，希望您能寬恕。』 當時國王憐憫他，就用偈語回答梵志說： 『梵志，我應當施捨給你，一千頭紅色的母牛，連同小牛犢，怎麼能不優待你的使者呢？我為所有的使者，提供他們所缺乏的食物，為使者服務，給予他們施捨，讓他們不要害怕。』 佛告訴眾比丘：『想知道當時的梵志是誰嗎？就是阿難；梵達國王，就是波斯匿王。當時阿難，開導教化使他高興，敬仰無量。於是阿難，今生在國中，再次教化波斯匿王，在穀米饑荒時，供養世尊和比丘僧眾，三個月之中沒有缺少任何東西。所以比丘們，應當學習善言柔和的言辭，要善於運用巧妙方便的語言，這是諸佛的教誨。』 一時，佛在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，有一位比丘的弟子，性格溫和文雅，功德殊勝，行為仁慈賢良，至誠安穩。他經常侍奉和守護他的和尚，恭敬順從，精進難以企及，順從佛法教誨，不違背師父的命令。

'I wish to see the Great King, therefore I have come to request an audience!' The gatekeeper asked him, and he replied as such. The King said, 'Let him in!' The Brahmin then entered. The King asked him, 'Who sent you?' The Brahmin replied, 'I beg not to be afraid, and only if granted permission, will I dare to tell the King why I was sent.' The King told him, 'Speak freely, I assure you there is no need to be afraid.' The King then asked, 'Who sent you?' The Brahmin replied, 'Does the Great King wish to know? My belly sent me.' At that time, the Brahmin spoke in verse: 'People seek wealth and gain, sometimes encountering hateful thieves. I am sent by my belly, may the ruler of the land forgive me! Who is the most honored? Who is the first? I am indeed sent by my belly, Great King, do not blame me. Buddhas and Pratyekabuddhas, as well as the noble disciples of the Sravakas, abandon quiet places and enter cities and villages to beg for food. Destitute and without support, their bodies suffer, now I am sent by my belly, may you, honored one, forgive me.' At that time, the King took pity on him and replied to the Brahmin in verse: 'Brahmin, I shall give you a thousand red cows, along with their calves, how can I not treat your messenger well? I provide for all messengers, giving them what they lack, serving the messengers, giving them gifts without fear.' The Buddha told the monks, 'Do you want to know who the Brahmin was at that time? It was Ananda; and King Vamdata was King Pasenadi. At that time, Ananda, through his teachings, made him happy and filled with boundless respect. Then Ananda, in this life in the kingdom, again taught King Pasenadi, and during a famine of grain, provided for the World Honored One and the monastic community, for three months without any shortage. Therefore, monks, you should learn kind and gentle words, and be skillful in using expedient language, this is the teaching of all Buddhas.' The Sutra of the Disciples' Transcending Life, Chapter Twenty-Nine At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti, with a great assembly of twelve hundred and fifty monks. At that time, a certain monk had a disciple, who was gentle and refined in nature, with extraordinary merits, and whose conduct was benevolent and virtuous, sincere and peaceful. He always attended and protected his preceptor, being respectful and obedient, diligent and unmatched, following the Dharma teachings, and never disobeying his teacher's orders.

。於時短命，宿世所鐘，其壽薄少，幼小亡沒，即生天上。在忉利宮，適生天上，則觀天上不久堅固，但睹大火。「吾本所志，不得如意，不至究竟，與善師友不能相守。今舍善師反隨惡友，於是違遠至尊和上，及阿夷梨，眾諸等類修梵行者，四輩弟子、比丘、比丘尼、清信士、清信女。有佛世尊，普一切智，其慧遍見，號曰如來、至真、等正覺。今悉違遠大聖世尊、和上、師友及諸同學，無央數劫百千之數，難值難見，興於世間，不可得遇。講說經典，深妙優奧難限，未曾所念，口不發言，而為安隱，皆開化之，分別智慧，說諸緣起，各各解了。所從有因，無央數劫，所未聞見，悉為解決。吾本遭遇和上可值此經典法律，棄家為道，得作沙門，不至超異。如是等類，所當興立，不得究竟，今反當爲放逸行乎？今吾寧可先詣世尊咨受經義。」則自曉責，感傷己身。即以其夜，威神光光，明徹遠照，往詣世尊，稽首足下，卻住一面。佛見其心真正樂道，純淑在法，為說四諦苦集盡道，即見四諦。於是世尊，如其本根，而為分別。得至果證，歡喜踴躍，受其嚴戒，稽首佛足，右三繞已，忽然不現。

於時和上，心念弟子功德性行，愁憂感結，泣涕雨淚，不能自解，等類諫喻，不能究思。於時比丘往啟世尊，世尊告曰：「呼比丘來。」問之：「比丘！何為憂惱，不能自解？」比丘白曰：「弟子終沒。」佛言：「何故愁憂不能自解？」比丘白曰：「唯然。世尊！我彼弟子，甚大良謹，仁賢溫雅，名德難量，未有究竟，而中夭沒，以故憂悒，不能自寬

現代漢語譯本：當時，（有的人）壽命很短，是前世的因緣所致，他們的壽命很短，年幼就夭折了，（但）會立即升到天上。在忉利天宮，剛一升到天上，就看到天上的景象並不長久，只看到大火。（他們心想）『我原本的志向，不能如願，不能達到究竟，不能和善良的師友長久相處。現在捨棄了善良的老師反而追隨惡友，於是遠離了至尊的師父和尚，以及阿阇梨，還有其他各種修行梵行的人，四眾弟子、比丘、比丘尼、清信士、清信女。有佛世尊，具有普遍的智慧，他的智慧遍及一切，號稱如來、至真、等正覺。現在我卻遠離了大聖世尊、師父、師友以及其他同學，無數劫以來，百千之數，難以遇到，（佛法）興盛於世間，（我）卻不能遇到。佛講說的經典，深奧微妙難以限量，我從未思考過，口中不曾說出，（佛）卻能使他們安穩，都開導化解他們，分別智慧，講述各種因緣生起，使他們各自理解。從哪裡有因，無數劫以來，所未曾聽聞見到的，都為他們解決。我本應遇到師父，可以得到這些經典法律，拋棄家庭出家修道，成為沙門，不至於如此超脫。像這些應該建立的（目標），卻不能達到究竟，現在反而要放縱自己嗎？現在我寧可先去拜見世尊，請教經義。』於是自我反省責備，感傷自己。就在當天夜裡，（他）威神光芒閃耀，明亮地照耀遠方，前往拜見世尊，叩拜在佛的腳下，退到一旁站立。佛看到他內心真正喜愛佛道，純潔地信奉佛法，就為他講述四諦（苦、集、滅、道），他立刻領悟了四諦。於是世尊，根據他的根基，為他分別講解。他獲得了果位，歡喜踴躍，接受了嚴格的戒律，叩拜佛足，向右繞了三圈后，忽然消失不見。 當時，師父和尚，心中思念弟子的功德和品行，憂愁感傷，哭泣流淚，不能自我解脫，同伴們勸慰開導，也不能使他徹底想開。當時，有比丘去稟告世尊，世尊說：『把那個比丘叫來。』問他：『比丘！你為什麼憂愁煩惱，不能自我解脫？』比丘回答說：『弟子（的弟子）去世了。』佛說：『為什麼憂愁煩惱不能自我解脫？』比丘回答說：『是的，世尊！我的那個弟子，非常善良謹慎，仁慈賢能溫和文雅，品德高尚難以衡量，還沒有達到究竟，就中途夭折了，因此憂愁悲傷，不能自我寬慰。』

English version: At that time, some people had short lives, due to the karma of their past lives. Their lifespans were short, and they died young, but they would immediately ascend to the heavens. In the Trayastrimsa Heaven, as soon as they ascended, they would see that the heavenly realm was not permanent, but only saw great fires. They thought, 'My original aspirations cannot be fulfilled, I cannot reach the ultimate goal, and I cannot stay with good teachers and friends for long. Now I have abandoned good teachers and instead followed evil friends, thus distancing myself from the most venerable master and teacher, as well as the acharyas, and all other practitioners of the Brahma-faring, the fourfold assembly of disciples, monks, nuns, laymen, and laywomen. There is the World Honored One, the Buddha, who possesses universal wisdom, whose wisdom pervades all, known as the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. Now I have distanced myself from the Great Sage, the World Honored One, my master, teachers, friends, and fellow students. For countless eons, hundreds of thousands of times, it is difficult to encounter, (the Dharma) flourishes in the world, yet I cannot encounter it. The scriptures spoken by the Buddha are profound, subtle, and immeasurable. I have never contemplated them, nor have I spoken of them, yet (the Buddha) can bring them peace, enlighten and transform them, distinguish wisdom, explain the arising of various conditions, and enable them to understand each one. From where does the cause arise? For countless eons, what has not been heard or seen, is all resolved for them. I should have encountered a master, and could have obtained these scriptures and laws, abandoned my family to practice the Way, become a Shramana, and not be so detached. These are the goals that should be established, but I cannot reach the ultimate, and now I am going to indulge myself? Now I would rather first go to see the World Honored One and ask for the meaning of the scriptures.' Thus, he reflected and blamed himself, feeling sorrow for himself. That very night, his divine light shone brightly, illuminating the distance, and he went to see the World Honored One, prostrated at the Buddha's feet, and stood aside. The Buddha saw that his heart truly loved the Way, and that he was purely devoted to the Dharma, so he explained the Four Noble Truths (suffering, origin, cessation, and path), and he immediately understood the Four Noble Truths. Then the World Honored One, according to his roots, explained them separately. He attained the fruit of enlightenment, rejoiced and was delighted, received the strict precepts, prostrated at the Buddha's feet, circled three times to the right, and then suddenly disappeared. At that time, the master and teacher, thinking of his disciple's merits and conduct, was filled with sorrow and grief, weeping and shedding tears, unable to free himself. His companions tried to comfort and advise him, but could not make him fully understand. At that time, a monk went to report to the World Honored One, and the World Honored One said, 'Call that monk here.' He asked him, 'Monk! Why are you so worried and distressed, unable to free yourself?' The monk replied, 'My disciple has passed away.' The Buddha said, 'Why are you so worried and distressed, unable to free yourself?' The monk replied, 'Yes, World Honored One! That disciple of mine was very kind and careful, benevolent, virtuous, gentle, and refined, his virtue was immeasurable, and he had not yet reached the ultimate goal, but died prematurely, therefore I am worried and sad, unable to comfort myself.'

佛告比丘：「勿復愁憂。所以者何？卿之弟子，已至究竟，得生天上。今日夜半，至於佛所，威神巍巍，光明遠照，稽首足下，卻住一面。吾為天子，講說經法，具足廣普分別聖諦。於是天子，即于座上，成至聖法。」佛為比丘，說此本末。即時歡喜，除其愁憂，不復涕泣。

於時世尊，教彼比丘，除憂惱患。時諸比丘，各心念言：「得未曾有，大聖世尊，以無上藥，療此比丘憂惱之患。于彼弟子，疾病命過，愁憂懊惱，無能解者；見佛世尊，眾患皆除，真為如來、至真、等正覺，于億千劫，歌頌佛德，不可窮盡。」

佛時遙聞諸比丘眾共議此事，佛即往詣告諸比丘：「曏者共會為何所論？」比丘白佛：「唯然。世尊！曏者共會嘆佛功德，聖尊無量，度諸未度，濟諸未脫，滅諸未滅，療治一切淫怒癡患，為無上醫，常以法藥，療諸心病。曏者蠲除比丘憂患，以是踴躍不能自勝。」

佛告諸比丘：「如汝所云。今此比丘，見弟子終，愁憂感結，不能自解，獨佛世尊。前世宿命，亦復如是。乃去往古久遠世時，有異閑居，一象生子，墮地未久，其母終亡。去彼不遠，仙人所處，有上威神功德具足，志懷大哀。遙見象子，其母命終，才能舉足，東西遊佯，不能自活。即時扶將詣所止頓，飲之以水，採果飼之。彼時象子，仁和賢善，功德殊妙，樂於義理，冀得安隱，無有憂患除諸眾惱。於時仙人，臥起同處，身形轉長，衣毛鮮澤，則以水漿，供養仙人。其好果蓏，然後自食，往反慇勤，奉侍不懈

佛陀告訴比丘們：『不要再憂愁了。這是為什麼呢？因為你的弟子已經達到究竟的境界，往生到天上了。今天半夜，他會來到佛陀這裡，威嚴神聖，光芒遠照，向我頂禮，然後站立在一旁。我將為天子講說經法，詳細而廣泛地分別闡述聖諦。於是，天子就在座位上成就了至聖的法。』佛陀為比丘們講述了事情的始末。比丘們立刻歡喜起來，消除了憂愁，不再哭泣。 當時，世尊教導那位比丘，消除憂愁煩惱。當時，眾比丘各自心中想道：『真是前所未有啊，偉大的世尊，用無上的良藥，治癒了這位比丘的憂愁煩惱。他的弟子生病去世，他憂愁懊惱，沒有人能解脫他的痛苦；見到佛陀世尊，所有的憂患都消除了，真是如來、至真、等正覺啊，即使在億萬劫中歌頌佛陀的功德，也無法窮盡。』 當時，佛陀遙遠地聽到了眾比丘們共同議論這件事，佛陀就前往告訴眾比丘：『剛才大家聚在一起討論什麼呢？』比丘們回答佛陀：『是的，世尊！剛才大家聚在一起讚歎佛陀的功德，聖尊無量，度化那些沒有被度化的，救濟那些沒有被救濟的，滅除那些沒有被滅除的，治療一切淫慾、嗔怒、愚癡的煩惱，是無上的醫生，常常用佛法之藥，治療各種心病。剛才您消除了比丘的憂患，因此我們歡喜踴躍，不能自已。』 佛陀告訴眾比丘：『正如你們所說。現在這位比丘，看到弟子去世，憂愁感傷，不能自我解脫，只有佛陀世尊才能做到。他前世的宿命，也是如此。在很久很久以前，有一個隱居的地方，一頭大象生下小象，小像剛落地不久，它的母親就去世了。離那裡不遠的地方，是仙人居住的地方，仙人具有崇高的威神功德，懷著大慈悲心。他遠遠地看到小象，母親去世了，只能勉強站立，東張西望，不能自活。仙人立刻將小象扶到自己居住的地方，給它喝水，採摘果子餵它。當時的小象，仁慈和善，功德殊勝，樂於義理，希望得到安穩，沒有憂愁，消除各種煩惱。當時，仙人與小象同臥同起，小象身體逐漸長大，毛髮鮮亮，就用水漿供養仙人。它總是先讓仙人吃好果子，然後自己才吃，來回慇勤，奉侍不懈。』

The Buddha told the monks, 'Do not be sorrowful anymore. Why is that? Because your disciple has reached the ultimate state and has been reborn in heaven. Tonight, at midnight, he will come to the Buddha, majestic and radiant, bow at my feet, and then stand aside. I will preach the Dharma to the heavenly being, explaining the Holy Truths in detail and extensively. Then, the heavenly being will attain the most sacred Dharma on the spot.' The Buddha told the monks the whole story. The monks immediately rejoiced, their sorrow was dispelled, and they no longer wept. At that time, the World Honored One taught that monk to eliminate his worries and afflictions. At that time, the monks each thought in their hearts, 'This is unprecedented, the great World Honored One, using the supreme medicine, has cured this monk's sorrow and affliction. His disciple fell ill and passed away, and he was sorrowful and distressed, with no one to relieve his pain; seeing the Buddha, the World Honored One, all his afflictions were eliminated. Truly, he is the Tathagata, the Perfectly Enlightened One, and even if we were to sing praises of the Buddha's virtues for billions of kalpas, we could not exhaust them.' At that time, the Buddha heard from afar the monks discussing this matter, and the Buddha went to tell the monks, 'What were you all discussing just now?' The monks replied to the Buddha, 'Yes, World Honored One! Just now, we were all praising the Buddha's virtues, the Holy One is immeasurable, liberating those who have not been liberated, saving those who have not been saved, extinguishing those who have not been extinguished, and healing all afflictions of lust, anger, and ignorance. You are the supreme physician, always using the medicine of the Dharma to heal all mental illnesses. Just now, you eliminated the monk's worries, and therefore we are joyful and cannot contain ourselves.' The Buddha told the monks, 'As you have said. Now this monk, seeing his disciple pass away, is sorrowful and cannot free himself, only the Buddha can do this. His past life was also like this. In the very distant past, there was a secluded place, and an elephant gave birth to a baby elephant. Not long after the baby elephant was born, its mother passed away. Not far from there, was the place where a hermit lived, a hermit with great spiritual power and virtue, who had a heart of great compassion. He saw from afar the baby elephant, whose mother had passed away, barely able to stand, wandering around, unable to survive on its own. The hermit immediately took the baby elephant to his dwelling, gave it water to drink, and picked fruits to feed it. At that time, the baby elephant was kind and virtuous, with extraordinary merit, fond of righteousness, hoping to be at peace, without worries, and to eliminate all afflictions. At that time, the hermit and the baby elephant slept and woke up together. The baby elephant's body gradually grew, and its fur became bright. It would offer water to the hermit. It would always let the hermit eat the good fruits first, and then eat them itself, diligently serving him without ceasing.'

。彼時仙人，愍哀象子，觀其德行，愛之如子，視之無厭，敬之無極。

「時天帝釋則時發念：『今此仙人志在象子，猗念無厭，今我寧可別令愁戚。』時天帝釋，示現試之，化使象子忽然死地而血流離。仙人見之，像子死亡，憂愁叵言，涕泣橫流，不能自解。余仙人聞，來諫曉之不能除憂，不復食飲。時天帝釋，自以其身，住在虛空，即為仙人，而說偈曰：

「『仁者以棄家，　　至此無眷屬， 諸仙人之法，　　憂死非善哉！ 假使悲涕泣，　　能令死者生， 皆當聚憫泣；　　假啼哭不活， 已習共頓止。　　而與象子俱， 則有愍恩情，　　不得不愁憂。 死人哭于死，　　其有啼哭者， 明智不懷憂，　　仙人慧何啼？』

「時天帝釋，令其仙人懷憂惱已，即令象子使活如故。於時仙人見象子活，尋大踴躍，不能自勝不復愁憂。時天帝釋，即尋為仙人，而說頌曰：

「『以拔卿憂惱，　　心所懷愁戚， 於今仁無患，　　而除子憂戚。 令人離愁惱，　　及一切親屬， 如卿今日歡，　　見象子起故。』

「時天帝釋以偈頌曰：

「『吾愍傷卿故，　　欲除諸憂戚， 故興此因緣，　　增益於塵勞。 明者曉了斯，　　恩愛生苦患， 則察其內外，　　無得興變化。』」

佛告諸比丘：「欲知爾時仙人者，則今此和上是；時象子者，死弟子是也；天帝釋者，則我身也。爾時相遇，今亦如此。」

佛說如是，莫不歡喜

現代漢語譯本：當時，那位仙人憐憫那頭小象，觀察它的品德行為，像愛自己的孩子一樣愛它，怎麼看都看不厭，對它的尊敬也是無止境的。 當時，天帝釋產生了這樣的想法：『現在這位仙人一心牽掛著這頭小象，依戀它沒有厭倦的時候，我不如讓他為此感到憂愁。』於是，天帝釋就顯現出一種考驗，變化讓小象突然倒地而死，血流滿地。仙人看到小象死了，憂愁得無法言說，眼淚橫流，不能自我排解。其他的仙人聽說了，前來勸解開導，也不能消除他的憂愁，他甚至不吃不喝。這時，天帝釋自己來到空中，化身為仙人的樣子，對仙人說了這樣一段偈語： 『仁者已經捨棄了家庭，來到這裡沒有親屬，各位仙人的修行法則，為死亡而憂愁不是好事啊！假如悲傷哭泣，能讓死去的人復活，大家都應該聚在一起哭泣；假如哭泣不能讓死者復活，就應該停止哭泣。你和這頭小像在一起，產生了憐憫恩情，不得不感到憂愁。為死去的人哭泣，那些哭泣的人，明智的人不會懷有憂愁，仙人你如此有智慧，為何要哭泣呢？』 當時，天帝釋讓仙人感到憂愁煩惱之後，就讓小象像原來一樣活了過來。這時，仙人看到小象活了，立刻高興得跳了起來，不能自已，不再感到憂愁。這時，天帝釋就又化身為仙人，說了這樣一段偈語： 『爲了消除你的憂愁煩惱，你心中所懷的愁苦，現在你已經沒有憂患了，也消除了你對小象的憂愁。讓人離開憂愁煩惱，以及一切親屬，就像你今天這樣歡喜，看到小象復活的緣故。』 當時，天帝釋用偈語說道： 『我憐憫你，想要消除你的憂愁煩惱，所以才引發了這樣的因緣，增加了你的塵世煩惱。明智的人明白這個道理，恩愛會產生痛苦和憂患，所以要觀察內外，不要產生變化。』 佛陀告訴各位比丘：『想知道當時的仙人是誰嗎？就是現在的和尚；當時的小象，就是死去的弟子；天帝釋，就是我自身。當時相遇的情況，現在也是如此。』

English version: At that time, the immortal, feeling compassion for the elephant calf, observed its virtuous conduct, loved it as if it were his own child, never tiring of looking at it, and respected it without limit. At that time, the Heavenly Emperor Sakra had this thought: 'Now this immortal is focused on the elephant calf, attached to it without end. I might as well cause him some sorrow.' So, the Heavenly Emperor Sakra manifested a test, transforming the elephant calf to suddenly fall dead, with blood flowing everywhere. The immortal, seeing the elephant calf dead, was overwhelmed with sorrow, tears streaming down his face, unable to console himself. The other immortals, hearing of this, came to advise and enlighten him, but could not dispel his sorrow, and he even stopped eating and drinking. At this time, the Heavenly Emperor Sakra himself came into the sky, transformed into the appearance of an immortal, and spoke this verse to the immortal: 'The benevolent one has abandoned his home, come here without relatives. The practice of all immortals is not to grieve over death! If sorrowful weeping could bring the dead back to life, everyone should gather and weep; if weeping cannot revive the dead, then weeping should cease. You and this elephant calf, having developed compassion and affection, cannot help but feel sorrow. Those who weep for the dead, the wise do not harbor sorrow. Immortal, you are so wise, why do you weep?' At that time, after causing the immortal to feel sorrow and distress, the Heavenly Emperor Sakra made the elephant calf come back to life as before. Then, the immortal, seeing the elephant calf alive, immediately jumped up with joy, unable to contain himself, and no longer felt sorrow. At this time, the Heavenly Emperor Sakra again transformed into an immortal and spoke this verse: 'To dispel your sorrow and distress, the suffering you held in your heart, now you have no more worries, and your sorrow for the elephant calf is also gone. To lead people away from sorrow and distress, and all relatives, just like your joy today, seeing the elephant calf revived.' At that time, the Heavenly Emperor Sakra spoke in verse: 'I pity you, wanting to dispel your sorrows and distress, so I caused this situation, increasing your worldly troubles. The wise understand this principle, that love and affection give rise to suffering and distress, so one should observe both the inner and outer, and not give rise to change.' The Buddha told the monks: 'Do you want to know who the immortal was at that time? It is the current abbot; the elephant calf at that time was the deceased disciple; the Heavenly Emperor Sakra was myself. The situation we encountered then is the same as it is now.'

生經卷第四

佛說水牛經第三十

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時佛告諸比丘：「乃昔去世有異曠野閑居，彼時有水牛王頓止其中，遊行食草而飲泉水。時水牛王與眾眷屬有所至湊，獨在其前，顏貌姝好威神巍巍，名德超異忍辱和雅行止安詳。有一獼猴，住在道邊，彼見水牛之王與眷屬俱，心生忿怒，興于嫉妒，便即揚塵瓦石，以坌擲之，輕慢毀辱。水牛默然，受之不報。過至未久，更有一部水牛之王，尋從后而來。獼猴見之，亦復罵詈，揚塵瓦石打擲。后一部眾，見前牛王默然不報，效之忍辱，其心和悅，安詳雅步，受其毀辱，不以為恨。是等眷屬過去未久，又有一水牛犢，尋從後來，隨逐群牛。於是獼猴，逐之罵詈，毀辱輕易。是水牛犢，懷恨不喜，見前等類忍辱不恨，亦復學效，忍辱和柔。去道不遠，大叢樹間，時有樹神，游居其中，見諸水牛，雖被毀辱，忍而不瞋，問水牛王：『卿等何故？睹此獼猴，猥見罵詈，揚塵瓦石，而反忍辱，默聲不應。此義何趣？有何等意？』又復以偈，而問之曰：

「『卿等何以故？　　忍放逸獼猴， 過度于兇惡，　　等觀諸苦樂。 後來亦仁和，　　坐起而安詳， 皆能受忍辱，　　彼等尋過去。 諸角默撾杖，　　建立眾墮落， 又示恐懼義，　　默無加報者

《生經》卷第四

一時，佛陀在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，佛陀告訴眾比丘：『過去很久以前，有一個荒野，那裡住著一位水牛王。他停留在那裡，吃草喝泉水。當時，水牛王和他的眷屬一起行動，他走在最前面，容貌俊美，威嚴神聖，名聲品德超凡，能忍辱，性情溫和，舉止安詳。有一隻獼猴，住在路邊，它看到水牛王和他的眷屬在一起，心中生起憤怒和嫉妒，就揚起塵土和瓦石，向他們投擲，輕慢侮辱他們。水牛王默默地承受，不作迴應。過了一段時間，又有一群水牛王從後面來了。獼猴看到他們，也像之前一樣謾罵，揚起塵土和瓦石投擲。後來的這群水牛，看到前面的水牛王默默不迴應，也效仿著忍辱，內心平和喜悅，舉止安詳，承受著侮辱，不懷恨意。這些眷屬過去不久，又有一隻小水牛，從後面跟了上來，跟隨在牛羣后面。於是獼猴，也像之前一樣謾罵，侮辱輕視它。這隻小水牛，心中懷恨不悅，看到前面的同類忍辱不恨，也學著效仿，忍辱和順。離道路不遠的地方，有一片茂密的樹林，當時有一位樹神，住在那裡，看到這些水牛，雖然被侮辱，卻能忍耐而不生氣，就問水牛王：『你們為什麼？看到這隻獼猴，如此謾罵，揚塵投擲瓦石，反而忍辱，沉默不語。這有什麼意義？有什麼想法？』又用偈語問道：

『你們為什麼？忍讓放縱這隻獼猴， 過度地承受兇惡，平等看待苦樂。 後來者也仁慈和善，坐立行走都安詳， 都能忍受侮辱，他們很快就過去了。 你們的角默默地承受擊打，建立起眾生的墮落， 又顯示出恐懼的意義，卻沒有人加以報復。』

The Sutra of Birth, Volume Three Taisho Tripitaka Volume 03, No. 0154, The Sutra of Birth

The Sutra of Birth, Volume Four

Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty

The Buddha Speaks of the Water Buffalo Sutra, Thirtieth

At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti, together with a great assembly of twelve hundred and fifty bhikkhus. At that time, the Buddha told the bhikkhus, 'Long ago, in a remote wilderness, there lived a water buffalo king. He stayed there, eating grass and drinking spring water. At that time, the water buffalo king and his retinue moved together, he walked in front, his appearance was handsome, his majesty was awe-inspiring, his reputation and virtue were extraordinary, he was able to endure insults, his temperament was gentle, and his demeanor was composed. There was a monkey, living by the roadside, who saw the water buffalo king and his retinue together, and his heart arose with anger and jealousy. He then stirred up dust and threw stones at them, showing contempt and insult. The water buffalo king silently endured it, without responding. After a while, another group of water buffalo kings came from behind. The monkey, seeing them, also cursed and threw dust and stones as before. This later group of water buffaloes, seeing the previous water buffalo king silently not responding, also imitated his endurance, their hearts were peaceful and joyful, their demeanor was composed, they endured the insults, without harboring resentment. Not long after these retinue passed, a young water buffalo followed from behind, trailing the herd. Then the monkey, as before, cursed, insulted, and belittled it. This young water buffalo, harboring resentment and displeasure, seeing the previous ones enduring insults without resentment, also learned to imitate them, enduring insults with gentleness. Not far from the road, in a dense grove of trees, there was a tree spirit, living there, who saw these water buffaloes, although insulted, enduring without anger, and asked the water buffalo king, 『Why do you? Seeing this monkey, so cursing, stirring up dust and throwing stones, yet you endure it, remaining silent. What is the meaning of this? What is your intention?』 He then asked in verse:

『Why do you? Tolerate and indulge this monkey, Excessively enduring evil, viewing suffering and joy equally. Those who came later are also kind and gentle, their sitting and walking are composed, All are able to endure insults, they quickly passed by. Your horns silently endure the blows, establishing the downfall of beings, And also showing the meaning of fear, yet no one retaliates.』

「水牛報曰，以說偈言：

「『以輕毀辱我，　　必當加他人， 彼當加報之，　　爾乃得抵患。』

「諸水牛過去未久，有諸梵志大眾群輩仙人之等，順道而來。時彼獼猴，亦復罵詈，毀辱輕易，揚塵瓦石，以坌擲之。諸梵志等，即時捕捉，以腳蹋殺之，則便命過。於是樹神即復頌曰：

「『罪惡不腐朽，　　殃熟乃遭患， 罪惡已滿足，　　諸殃不爛壞。』」

佛告諸比丘：「欲知爾時水牛王者，即我身是。為菩薩時墮罪為水牛，為牛中王，常行忍辱，修四等心——慈、悲、喜、護，自致得佛。其餘水牛諸眷屬者，諸比丘是也。水牛之犢，及諸梵志仙人者，則清信士居家學者。其獼猴眾，則得害尼犍師。本末如是，具足究竟，各獲所行。善惡不朽，如影隨形、響之應聲。」

佛說兔王經第三十一

一時佛游于舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。佛告諸比丘：「昔有兔王，游在山中，與群輩俱，饑食果蓏，渴飲泉水，行四等心，慈悲喜護。教諸眷屬，悉令仁和，勿為眾惡，畢脫此身，得為人形，可受道教。時諸眷屬，歡喜從教，不敢違命。有一仙人，處在林樹，食啖果蓏，而飲山水，獨處修道，未曾游逸，建四梵行慈悲喜護，誦經念道，音聲通利，其音和雅，聞莫不欣。於時兔王，往附近之，聽其所誦經，意中欣踴，不以為厭，與諸眷屬，共赍果蓏，供養道人，如是積日經月曆年。時冬寒至，仙人慾還到於人間，兔王見之，著衣取缽，及鹿皮囊，並諸衣服，愁憂不樂，心懷戀恨，不欲令舍

水牛報復說，用偈語說道： 『以輕蔑侮辱我，必定會加害他人， 他們會報復的，你才會遭受禍患。』 水牛們過去沒多久，有一群婆羅門、大眾、仙人等，順著道路而來。這時那隻獼猴，又謾罵、侮辱、輕視他們，揚起塵土瓦礫，向他們拋擲。婆羅門等人，立刻抓住它，用腳踩死，獼猴就死了。於是樹神又說偈語道： 『罪惡不會腐朽，災禍成熟才會遭受， 罪惡已經滿足，各種災禍不會爛壞。』 佛告訴眾比丘：『想知道那時水牛王者是誰嗎？就是我的前身。我做菩薩時，因罪墮落為水牛，成為牛中之王，常常忍辱，修習四種平等心——慈、悲、喜、護，最終成就佛果。其餘水牛眷屬，就是眾比丘。水牛的幼崽，以及婆羅門仙人，則是清信士居家學者。那些獼猴，則是尼犍師的追隨者。事情的來龍去脈就是這樣，最終各自得到自己行為的果報。善惡不會磨滅，如同影子跟隨身體，回聲應和聲音一樣。』 一時，佛在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。佛告訴眾比丘：『過去有一位兔王，在山中游玩，與同伴們一起，飢餓時吃果實，口渴時喝泉水，奉行四種平等心，慈悲喜護。他教導眷屬，要仁慈和睦，不要做壞事，最終脫離這個身體，得到人身，可以接受佛法教誨。當時他的眷屬，都歡喜地聽從教導，不敢違背命令。有一位仙人，住在樹林里，吃果實，喝山泉，獨自修行，從不遊蕩，修習四梵行慈悲喜護，誦經念道，聲音洪亮，聲音和諧優雅，聽的人沒有不高興的。當時兔王，前往仙人附近，聽他誦經，心中歡喜踴躍，不覺得厭倦，與眷屬們一起帶著果實，供養道人，這樣日積月累，經過多年。當時冬天寒冷來臨，仙人想要回到人間，兔王看到他穿上衣服，拿起缽，以及鹿皮袋，還有其他衣服，憂愁不樂，心中戀戀不捨，不想讓他離開。

The water buffalo retaliated, saying in a verse: 'By lightly insulting me, you will surely harm others, They will retaliate, and then you will suffer misfortune.' Not long after the water buffaloes had passed, a group of Brahmins, a crowd, and ascetics came along the path. At this time, the monkey again cursed, insulted, and belittled them, raising dust and stones, and throwing them at them. The Brahmins and others immediately seized it, trampled it to death with their feet, and the monkey died. Then the tree spirit again spoke in verse: 'Evil deeds do not decay, misfortune is suffered when the consequences ripen, When evil deeds are fulfilled, all misfortunes will not rot away.' The Buddha told the monks: 'Do you want to know who the water buffalo king was at that time? It was my former self. When I was a Bodhisattva, I fell into the realm of a water buffalo due to sin, becoming the king of the buffaloes, always practicing patience, cultivating the four immeasurable minds—loving-kindness, compassion, joy, and equanimity—and ultimately attaining Buddhahood. The other water buffaloes were the monks. The water buffalo calves, as well as the Brahmins and ascetics, were the lay followers and home-dwelling scholars. The monkeys were the followers of the Niganthas. The beginning and end of the matter is like this, and each ultimately receives the consequences of their actions. Good and evil do not perish, just as a shadow follows the body, and an echo responds to a sound.' The Buddha Speaks the Sutra of the Rabbit King, Thirty-first At one time, the Buddha was dwelling in the Jeta Grove of Anathapindika in Shravasti, together with a great assembly of 1,250 monks. The Buddha told the monks: 'In the past, there was a rabbit king who roamed in the mountains with his companions. When hungry, they ate fruits, and when thirsty, they drank from springs, practicing the four immeasurable minds of loving-kindness, compassion, joy, and equanimity. He taught his companions to be kind and harmonious, not to do evil, and to eventually leave this body, attain a human form, and be able to receive the teachings of the Dharma. At that time, his companions joyfully followed his teachings and dared not disobey his orders. There was an ascetic living in the forest, eating fruits and drinking mountain water, practicing alone, never wandering, cultivating the four Brahma Viharas of loving-kindness, compassion, joy, and equanimity, reciting scriptures and contemplating the Way. His voice was clear and harmonious, and all who heard it were pleased. At that time, the rabbit king went near the ascetic, listened to his recitation of scriptures, and his heart was filled with joy and he did not tire of it. Together with his companions, he brought fruits to offer to the ascetic, and this continued for days, months, and years. When the cold of winter arrived, the ascetic wanted to return to the human world. The rabbit king saw him putting on his clothes, taking his bowl, his deerskin bag, and other garments, and he was sad and unhappy, his heart filled with longing, not wanting him to leave.'

。來對之，淚出問：『何所趣？在此日日相見，以為娛樂，飢渴忘食，如依父母，愿一留意，假止莫發。』仙人報曰：『吾有四大，當慎將護。今冬寒至，果蓏已盡，山水冰凍，又無巖窟可以居止，適欲捨去依處人間，分衛求食。頓止精舍，過冬寒已，當復相就，勿以悒悒。』兔王答曰：『吾等眷屬，當行求果，遠近募索，當相給足。愿一屈意，愍傷見濟，假使捨去，憂戚之戀，或不自全。設使今日，無有供具，便以我身，供上道人。』道人見之，感惟哀念，恕之至心，當奈之何？仙人事火，前有生炭。兔王心念：『道人可我，是以默然。』便自舉身，投於火中，火大熾盛。適墮火中，道人慾救，尋已命過。命過之後，生兜術天，于菩薩身，功德特尊，威神巍巍。仙人見之，為道德故，不惜身命，愍傷憐之，亦自克責，絕谷不食。尋時遷神，處兜率天。」

佛告比丘：「欲知爾時兔王者，則我身是；諸眷屬者，今諸比丘是；其仙人者，定光佛是。吾為菩薩，勤苦如是，精進不懈，以經道故，不惜軀命，積功累德無央數劫，乃得佛道。汝等精勤無得放逸、無得懈怠，斷除六情如救頭燃，心無所著當如飛鳥游于虛空。」

佛說無懼經第三十二

昔者有人，作性仁賢，修奉經戒，精進守德，每生自克，行無過惡，一身遵行為天下則。行來四輩，息意休穢，行正不迷，佈施持戒，忍辱精進，一心智慧，無所悕望，以法自衛。行來同學，無有異計，若有法會，輒往聽經，不以厭惓

現代漢語譯本：兔子王對仙人說，流著眼淚問道：『您要去哪裡？我們每天都相見，以此為樂，飢渴都忘了吃飯，就像依賴父母一樣，希望您能稍微留意一下，暫時停留不要離開。』仙人回答說：『我有四大，應當謹慎保護。現在冬天寒冷將至，果實已經吃完，山水都結冰了，又沒有巖洞可以居住，正打算捨棄這裡去人間，分頭乞食。暫時停留在精舍，等冬天寒冷過去，應當再來相聚，不要因此憂愁。』兔子王回答說：『我們這些眷屬，應當去尋找果實，遠近搜尋，應當足夠供給您。希望您能稍微屈尊，可憐我們，救濟我們，假如您捨棄我們離開，我們憂愁思念，或許不能保全自己。假設今天，沒有供奉的食物，就用我的身體，供養給道人。』道人看到兔子王這樣，感到非常哀憐，寬恕他到了極點，該怎麼辦呢？仙人正在生火，前面有燃燒的炭火。兔子王心裡想：『道人可憐我，所以才沉默不語。』就自己跳到火中，火勢猛烈燃燒。剛掉進火中，道人想救他，他已經死了。死後，生到兜率天，在菩薩的身邊，功德特別尊貴，威神巍峨。仙人看到他，爲了道德的緣故，不惜生命，憐憫他，也自我責備，斷絕穀物不吃。不久之後，仙人也遷神，到了兜率天。 佛告訴比丘們：『想知道那時的兔子王是誰嗎？就是我的前身；那些眷屬，就是現在的各位比丘；那位仙人，就是定光佛。我作為菩薩，勤苦如此，精進不懈，爲了經道，不惜生命，積累功德無數劫，才成就佛道。你們要精勤努力，不要放逸，不要懈怠，斷除六情就像救頭燃一樣，心中無所執著，應當像飛鳥一樣在虛空中自由自在。』 從前有個人，天性仁慈賢良，修行奉持經戒，精進守持德行，每時每刻都自我約束，行為沒有過錯，一身的言行可以作為天下的準則。他所到之處，四眾弟子都停止雜念，摒棄污穢，行為端正不迷惑，佈施持戒，忍辱精進，一心一意修習智慧，沒有絲毫的貪求，用佛法來保護自己。他所交往的同修，沒有不同的想法，如果有法會，就前往聽經，從不厭倦。

English version: The rabbit king said to the immortal, with tears in his eyes, 『Where are you going? We see each other every day, taking it as a joy, forgetting to eat when hungry and thirsty, just like relying on our parents. I hope you can pay a little attention and stay temporarily, please don't leave.』 The immortal replied, 『I have four great elements, which I should carefully protect. Now that the cold winter is coming, the fruits are all gone, the mountains and rivers are frozen, and there are no caves to live in. I am planning to leave here and go to the human world to beg for food separately. I will stay temporarily in the monastery, and when the cold winter is over, I should come back to meet you again, so don't be sad.』 The rabbit king replied, 『We, your family, should go to find fruits, search far and near, and should be able to provide enough for you. I hope you can condescend a little, pity us, and help us. If you leave us, we will be worried and miss you, and perhaps we cannot protect ourselves. Suppose today, there is no food to offer, then I will use my body to offer to the Taoist.』 When the Taoist saw the rabbit king like this, he felt very sad and compassionate, and forgave him to the extreme. What should he do? The immortal was making a fire, and there were burning coals in front of him. The rabbit king thought in his heart, 『The Taoist pities me, so he is silent.』 Then he jumped into the fire himself, and the fire burned fiercely. As soon as he fell into the fire, the Taoist wanted to save him, but he was already dead. After death, he was born in the Tushita Heaven, by the side of the Bodhisattva, his merits were particularly noble, and his divine power was majestic. When the immortal saw him, for the sake of morality, he did not cherish his life, pitied him, and also blamed himself, cutting off grains and not eating. Soon after, the immortal also moved his spirit and went to the Tushita Heaven. The Buddha told the monks, 『Do you want to know who the rabbit king was at that time? It was my previous life; those family members are the current monks; that immortal was Dipankara Buddha. I, as a Bodhisattva, worked so hard, diligently and tirelessly, for the sake of the scriptures, not cherishing my life, accumulating merits for countless kalpas, and then achieved Buddhahood. You must be diligent and strive, do not be indulgent, do not be lazy, cut off the six senses like saving a burning head, and have no attachments in your heart, you should be as free as a bird flying in the void.』 The Buddha Speaks the Fearless Sutra, Thirty-second In the past, there was a person who was kind and virtuous by nature, practiced and upheld the precepts, diligently maintained virtue, restrained himself at all times, had no faults in his behavior, and his words and deeds could be a model for the world. Wherever he went, the four groups of disciples stopped their distracting thoughts, abandoned their filth, behaved uprightly without confusion, practiced giving, kept the precepts, endured humiliation, diligently practiced wisdom with one mind, had no greed, and used the Dharma to protect themselves. His fellow practitioners had no different ideas, and if there was a Dharma assembly, they would go to listen to the scriptures, never getting tired of it.

。唸佛功德，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊，流佈弘恩，嘆法之義，唯志無為。法本柔潤，法香普熏，十方悉聞，去惡就善，居家為穢，出家無弊。志常思法，以法為務，勤誦經法，猶服甘露——法為道藥多所療治，法為橋樑通諸往返，法為舟船度諸未度，法為日月晝夜照明，去諸窈冥陰蓋消除，睹于無形。又信聖眾，眾中學者，猶如眾流游于大海。聖眾之中或得道跡；或得往來；或獲不還；或成無著緣覺果證；或行菩薩，至不退轉、一生補處，無上正真亦由是生，此則無極。至深道海，菩薩所奉，周旋往來，度脫一切，靡不興載，道慧高妙，無所掛礙。其人每行，出入四輩，常宣三寶，身自歸命。並化一切，常尊三事：一曰，興立功德修治佛寺；二曰，誦經念道宣佈典教；三曰，一心定意而無放逸。奉四等心——慈、悲、喜、護，行空、無想、無愿之法，解了善權，隨時化人，使發道意。

其人年長，命欲終時，四輩眾學及諸親里、五種諸家，咸往問訊：「將無恐怖，安心勿懼！」其人即以偈答眾人：

「吾棄捐眾惡，　　奉行諸功德， 今身以是故，　　無一恐畏心。 猶如有橋樑，　　柱強上下堅， 如人乘牢船，　　欲度至彼岸。」

眾人聞之，悉共欣悅，代之踴躍。其人命盡，壽終之後，生兜術天，稽首彌勒，得不退轉。與諸菩薩，講經論法，開化不逮。

佛說五百幼童經第三十三

一時佛游波羅奈國，與大比丘眾千二百五十人及諸菩薩俱

現代漢語譯本：唸誦佛號的功德，如同如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，是佛、世尊，流佈弘揚恩澤，讚歎佛法的意義，唯有志向于無為。佛法本性柔和潤澤，法香普遍薰染，十方世界都能聽聞，使人捨棄惡行，趨向善良。居家生活多有污穢，出家修行則無弊端。應當常常思念佛法，以佛法為己任，勤奮誦讀經文，如同服用甘露——佛法是治療疾病的良藥，能治癒多種病癥；佛法是橋樑，能通往返；佛法是舟船，能度脫尚未得度之人；佛法如同日月，晝夜照明，驅散幽暗，消除陰霾，使人得見無形之真理。又應當信奉聖眾，聖眾中的修行者，如同眾多的河流匯入大海。聖眾之中，有的證得須陀洹果；有的證得斯陀含果；有的證得阿那含果；有的成就無著的緣覺果位；有的修行菩薩道，達到不退轉的境界，成為一生補處的菩薩，無上的正真佛果也由此而生，這是無有窮盡的。到達深邃的佛法之海，是菩薩所奉行的，他們周旋往來，度脫一切眾生，沒有不被承載的，他們的智慧高妙，沒有任何障礙。這樣的人，無論走到哪裡，出入於四眾弟子之中，都常常宣揚三寶，自身歸依三寶。並且教化一切眾生，常常尊崇三件事：一是，興建功德，修繕佛寺；二是，誦讀經文，唸誦佛法，宣揚佛典教義；三是，一心專注，不放逸。奉行四種平等心——慈、悲、喜、舍，修行空、無相、無愿之法，理解善巧方便，隨時教化他人，使他們發起道心。 這個人年老，壽命將盡時，四眾弟子以及親戚朋友、五種親屬，都來探望問候：『您是否感到恐懼，請安心不要害怕！』這個人就用偈語回答眾人：『我捨棄了各種惡行，奉行各種功德，今生因為這個緣故，沒有一絲恐懼之心。如同有堅固的橋樑，柱子堅固，上下穩固，如同人乘坐牢固的船隻，想要渡到彼岸。』眾人聽了，都感到歡喜，為他感到高興。這個人壽命終結，死後，往生到兜率天，向彌勒菩薩頂禮，得到不退轉的果位。與諸位菩薩一起，講經說法，開化那些尚未開悟的人。 一時，佛在波羅奈國游化，與大比丘眾一千二百五十人以及諸位菩薩在一起。

English version: The merit of reciting the Buddha's name is like that of the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, the One with Perfect Conduct and Understanding, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the World Honored One, spreading and promoting grace, praising the meaning of the Dharma, only aspiring to non-action. The Dharma is inherently gentle and moist, its fragrance pervades everywhere, and all ten directions can hear it, causing people to abandon evil and turn to good. Living at home is often defiled, while leaving home to practice has no drawbacks. One should always contemplate the Dharma, take the Dharma as one's duty, diligently recite scriptures, like taking sweet dew—the Dharma is a medicine for healing, curing many ailments; the Dharma is a bridge, allowing passage back and forth; the Dharma is a boat, ferrying those who have not yet been ferried; the Dharma is like the sun and moon, illuminating day and night, dispelling darkness, eliminating shadows, and allowing one to see the formless truth. One should also believe in the Holy Assembly, the practitioners within the Holy Assembly, like many rivers flowing into the sea. Among the Holy Assembly, some attain the Stream-Enterer fruit; some attain the Once-Returner fruit; some attain the Non-Returner fruit; some achieve the Arhat fruit of the Pratyekabuddha; some practice the Bodhisattva path, reaching the stage of non-retrogression, becoming a Bodhisattva destined for Buddhahood in their next life, and the unsurpassed, true Buddhahood also arises from this, which is limitless. Reaching the profound ocean of Dharma, which is what Bodhisattvas uphold, they go back and forth, liberating all beings, none are not carried, their wisdom is high and wonderful, without any obstacles. Such a person, wherever they go, among the four assemblies of disciples, always proclaims the Three Jewels, and takes refuge in the Three Jewels themselves. And they teach all beings, always respecting three things: first, establishing merit and repairing Buddhist temples; second, reciting scriptures, reciting the Dharma, and proclaiming the teachings of the Buddhist scriptures; third, focusing the mind and not being lax. They uphold the four immeasurable minds—loving-kindness, compassion, joy, and equanimity, practice the Dharma of emptiness, signlessness, and wishlessness, understand skillful means, and teach others at the right time, causing them to develop the aspiration for enlightenment. When this person is old and their life is about to end, the four assemblies of disciples, as well as relatives and friends, and the five kinds of relatives, all come to visit and inquire: 'Are you feeling any fear, please be at ease and do not be afraid!' This person then answers the crowd with a verse: 'I have abandoned all evil deeds, and practiced all merits, in this life because of this, I have no fear in my heart. It is like having a strong bridge, with strong pillars, stable above and below, like a person riding a sturdy boat, wanting to cross to the other shore.' The crowd, upon hearing this, all felt joy and were happy for them. This person's life ended, and after death, they were reborn in the Tushita Heaven, bowed to Maitreya Bodhisattva, and attained the stage of non-retrogression. Together with the Bodhisattvas, they lectured on the scriptures and the Dharma, enlightening those who were not yet enlightened. The Buddha Speaks of the Five Hundred Young Children Sutra, Thirty-Third At one time, the Buddha was traveling in the country of Varanasi, together with a great assembly of 1,250 monks and many Bodhisattvas.

。爾時，五百幼童行步遊戲，同心等意，相結為伴，日日共行，一體無異，一日不見，猶如百日，甚相敬重。彼時一日俱行遊戲，近於江水，興沙塔廟，各自說言：「吾塔甚好，卿效吾作。」其五百童雖有善心，宿命福薄。時于山中，天大卒雨，積水流行，江水大漲，流溢出外，漂沒五百。諸戲幼童水中溺死，墮于隨流，眾人見之，莫不嘆惜，各心念言：「可憐！可憐！」父母舉聲悲哀大哭，不能自勝，求索死喪，不知所在，益用悲酷。

時眾人往反，諸比丘具白佛意。佛告眾人：「各豫知之，宿命不請。呼諸父母，告之莫恐。此兒五百世，宿命應然，今雖壽終，生兜術天，皆同發心，為菩薩行。」佛放威神，顯其光明，令其父母見子所在。

佛時遙呼：「五百童來！」尋時皆來，住于虛空中，散花供佛，下稽首禮：「自歸命佛，蒙世尊恩，雖身喪亡，得生天上見彌勒佛，唯加慈澤，化諸不逮。」佛言：「善哉！卿等快計，知道至真，興立塔寺，因是生天，既得生天，見於彌勒，咨受法誨。」佛為說法，咸然歡喜，立不退轉。各白父母：「勿復愁憂，人各有命，不可稽留，努力精進，以法自修。人在三界，猶如繫囚，得道度世，乃得自由，歸命三寶，脫於三流，發菩薩心，乃得長久，游四使水，度脫四瀆。」父母聞之，悉從其教，皆發道意。時諸天子，稽首足下，繞佛三匝，作禮而退，忽然不現，還兜率天。

佛說毒草經第三十四

昔者一國，有大叢樹，樹木參天，無折傷者。中有樹神，明達義理，出入行節，與衆不同

現代漢語譯本：當時，有五百個孩童在嬉戲玩耍，他們同心同德，結伴而行，每天都在一起，親密無間，一天不見，就好像過了百日一樣，彼此非常敬重。有一天，他們一起玩耍，來到江邊，用沙子堆砌佛塔，各自說道：『我的塔真好，你學著我的樣子做。』這五百個孩童雖然有善心，但前世的福報淺薄。當時，山中突然下起大雨，積水流動，江水暴漲，溢出河道，淹沒了這五百個孩童。這些嬉戲的孩童在水中溺死，隨著水流漂走，人們看到后，無不嘆息，各自心中念道：『可憐啊！可憐啊！』他們的父母放聲悲哀大哭，無法控制自己的情緒，四處尋找他們死去的孩子，卻不知道他們在哪裡，更加悲痛。 當時，人們來來往往，眾比丘將此事稟告佛陀。佛陀告訴眾人：『你們應該預先知道，這是他們前世的因果，不要悲傷。』佛陀呼喚他們的父母，告訴他們不要害怕。『這五百個孩子，五百世以來，宿命就是如此，現在雖然壽命終結，但都將往生到兜率天，他們都發愿要行菩薩道。』佛陀放出威神，顯現光明，讓他們的父母看到孩子們所在的地方。 當時，佛陀遙呼：『五百童子來！』他們立刻來到，停留在虛空中，散花供養佛陀，然後跪拜行禮：『我們歸命佛陀，蒙受世尊的恩德，雖然身軀喪亡，卻能往生天上見到彌勒佛，希望您能加持慈悲，教化那些沒有得度的人。』佛陀說：『善哉！你們的計劃很好，知道真理，因為建造佛塔而往生天上，既然已經往生天上，就能見到彌勒佛，接受他的教誨。』佛陀為他們說法，他們都非常歡喜，立誓永不退轉。他們各自告訴父母：『不要再憂愁了，人各有命，不可挽留，要努力精進，用佛法來修持自己。人在三界，就像被囚禁一樣，只有得道才能度脫世間，獲得自由，歸命三寶，才能脫離三界的苦流，發菩薩心，才能長久，遊歷四使之水，度脫四瀆。』父母聽了他們的話，都遵從教誨，發起了道心。當時，諸天子跪拜在佛陀的腳下，繞佛三圈，行禮後退去，忽然消失不見，回到了兜率天。 佛陀說完這些，大家都非常歡喜。 從前，有一個國家，有一片茂盛的樹林，樹木高聳入雲，沒有被折斷的。其中有一位樹神，明達事理，出入行事，與衆不同。

English version: At that time, five hundred young children were walking and playing, with one heart and mind, they formed companions, and walked together every day, as if they were one body, and if they did not see each other for one day, it was like a hundred days, and they respected each other very much. One day, they were all playing together, near the river, building sand stupas, and each said: 'My stupa is very good, you should imitate me.' Although these five hundred children had good intentions, their past lives' blessings were thin. At that time, in the mountains, there was a sudden heavy rain, and the accumulated water flowed, the river rose greatly, overflowing its banks, and drowning the five hundred children. These playful children drowned in the water, and floated away with the current. When people saw this, they all sighed, and each thought in their hearts: 'How pitiful! How pitiful!' Their parents cried out in sorrow, unable to control themselves, searching for their dead children, not knowing where they were, and were even more grief-stricken. At that time, people were coming and going, and the monks reported the matter to the Buddha. The Buddha told the crowd: 'You should all know in advance that this is their past life's karma. Call their parents and tell them not to be afraid. These five hundred children, for five hundred lifetimes, their fate was like this. Although their lives have ended now, they will all be reborn in the Tushita Heaven, and they will all aspire to practice the Bodhisattva path.' The Buddha released his divine power, revealing his light, so that their parents could see where their children were. At that time, the Buddha called out from afar: 'Come, five hundred children!' Immediately, they came, and stayed in the void, scattering flowers to offer to the Buddha, then bowed their heads and paid homage: 'We take refuge in the Buddha, and receive the grace of the World Honored One. Although our bodies have perished, we are able to be reborn in heaven and see Maitreya Buddha. We only ask for your compassionate grace to transform those who have not yet been delivered.' The Buddha said: 'Excellent! Your plan is good, you know the truth, and because of building stupas, you were reborn in heaven. Since you have been reborn in heaven, you will see Maitreya, and receive his teachings.' The Buddha preached the Dharma to them, and they were all very happy, and vowed never to regress. They each told their parents: 'Do not be sad anymore, everyone has their own fate, it cannot be retained, you must strive diligently, and cultivate yourselves with the Dharma. People in the three realms are like prisoners, only by attaining the Way can one be delivered from the world and gain freedom. Taking refuge in the Three Jewels, one can escape the three streams of suffering, and by generating the Bodhi mind, one can be long-lasting, travel through the four streams of desire, and be delivered from the four great rivers.' When their parents heard their words, they all followed their teachings, and generated the aspiration for the Way. At that time, the heavenly beings bowed at the Buddha's feet, circled the Buddha three times, paid homage, and then retreated, suddenly disappearing, and returning to the Tushita Heaven. The Buddha Speaks the Poisonous Grass Sutra, Thirty-Fourth In the past, there was a country with a large forest, the trees were towering into the sky, and none were broken. Among them was a tree spirit, who was clear about the principles of things, and whose actions were different from others.

。四方來趣，經歷樹木，時樹神悅豫恣人所欲，採果薪草，不以為恨，蔭涼泉水，服者大安。時有一鳥，他方口含弊惡毒草，飛過此樹，因投其上，適墮上枝，毒侵其樹，尋枯過半。時叢樹神，心自念言：「此毒最兇，適墮樹上，須臾之間，令半樹枯，日未至中，未盡冥頃，如是悉枯，未滿十日，恐皆毀死。此叢樹木，當奈之何去斯毒害？」

時虛空中，有天神曰：「如是不久，有明人來，歷游道路，過斯叢樹。卿取樹間所藏金，雇掘此毒樹，盡其根株，令無有餘，爾乃永安。設不爾者，日未冥頃，毒樹盡枯，悉及叢樹。」樹神聞之，因化人形，住于路側待之。已到即語其人：「吾有金藏，當以相賜，愿掘毒樹，窮索其根。」其人聞得重金藏寶，即言唯諾，便前掘之，盡其根原。樹神喜悅，尋與金藏，其人取去，家居致富。樹神歡然，得離毒難，眾樹長安，花果茂盛，不慮毒患，諸罪皆散。

佛言：「叢樹者，謂三界；樹神者，謂發意菩薩也；鳥從他方取毒來者，謂魔事眾想從無明致；虛空神者，如來、至真、等正覺也，教諸學者，不從魔法，當順善友菩薩大士修同志者，乃拔三垢眾勞之厄。掘樹盡根，謂消淫怒愚癡之冥，設不爾者，溺在三處，罪蓋自覆，無有威勢拯濟眾生生死之惱。得賜藏者，謂道法藏，菩薩大士展轉相助成，猶萬川流合於大海。樹神欣然，悉無憂患，還處樹者，以能逮得無所從生大哀法忍，因往三界，廣度一切

現代漢語譯本：四面八方的人都來這裡遊玩，樹木經歷著四季的更迭，樹神也因此感到愉悅，任由人們隨意採摘果實、砍伐柴草，並不因此而怨恨。樹蔭涼爽，泉水清澈，飲用的人都感到非常安寧。當時，有一隻鳥從其他地方飛來，口中銜著有毒的惡草，飛過這片樹林時，不小心將毒草掉落在了樹上，毒素迅速侵蝕樹木，很快就有一半枯萎了。這時，樹林中的樹神心裡想：『這毒性太厲害了，剛掉到樹上，一會兒就讓半棵樹枯萎了，如果到中午還沒結束，甚至到天黑，恐怕整棵樹都會枯死，不到十天，恐怕整個樹林都會被毀掉。這片樹林該如何擺脫這場毒害呢？』 這時，天空中有一位天神說：『不久之後，會有一位聰明人來，他會經過這條路，路過這片樹林。你取出樹間藏著的金子，僱傭他挖掘這棵毒樹，連根拔起，不留殘餘，這樣你們才能永遠平安。如果不是這樣，不到天黑，毒樹就會完全枯死，還會殃及整個樹林。』樹神聽了這話，就化作人形，站在路邊等待。那人到了之後，樹神就對他說：『我藏有金子，願意送給你，希望你能挖掘這棵毒樹，徹底清除它的根。』那人聽說有重金寶藏，立刻答應了，便上前挖掘，將毒樹連根拔起。樹神非常高興，立刻將金子給了他，那人拿著金子回家，變得富裕起來。樹神也感到歡喜，擺脫了毒害的威脅，樹林也恢復了安寧，花果茂盛，不再擔心毒害，所有的罪惡都消散了。 佛說：『樹林，指的是三界；樹神，指的是發菩提心的菩薩；從其他地方帶來毒草的鳥，指的是魔事和各種妄想從無明中產生；虛空中的天神，指的是如來、至真、等正覺，他教導修行的人，不要跟隨魔道，應當追隨善友菩薩大士，與他們一同修行，才能拔除三垢和各種煩惱的厄難。挖掘毒樹連根拔起，指的是消除淫慾、嗔怒、愚癡的黑暗。如果不是這樣，就會沉溺在三界之中，罪惡會覆蓋自身，沒有能力去拯救眾生脫離生死的苦惱。得到寶藏，指的是道法寶藏，菩薩大士互相幫助，最終成就，就像萬川匯入大海一樣。樹神感到欣喜，沒有了憂患，回到樹林，是因為能夠獲得無所從來的大悲法忍，因此前往三界，廣度一切眾生。』

English version: People from all directions came to visit, the trees experienced the changing seasons, and the tree spirit felt joyful, allowing people to freely pick fruits and cut firewood, without resentment. The shade was cool, the spring water was clear, and those who drank it felt very peaceful. At that time, a bird flew from another place, carrying poisonous weeds in its mouth. When it flew over this forest, it accidentally dropped the weeds on a tree. The poison quickly corroded the tree, and soon half of it withered. At this time, the tree spirit in the forest thought to himself: 'This poison is too powerful. It just fell on the tree, and in a short while, it caused half of the tree to wither. If it doesn't stop by noon, or even by nightfall, I'm afraid the whole tree will die. In less than ten days, I'm afraid the entire forest will be destroyed. How can this forest get rid of this poison?' At this time, a celestial being in the sky said: 'Soon, a wise person will come, he will pass by this road and through this forest. You take out the gold hidden among the trees and hire him to dig up this poisonous tree, uprooting it completely, leaving no remnants, so that you can be safe forever. If not, before nightfall, the poisonous tree will completely wither, and it will also affect the entire forest.' The tree spirit heard this and transformed into a human form, standing by the roadside to wait. When the person arrived, the tree spirit said to him: 'I have hidden gold, and I am willing to give it to you. I hope you can dig up this poisonous tree and completely remove its roots.' When the person heard about the great treasure, he immediately agreed and went forward to dig, uprooting the poisonous tree. The tree spirit was very happy and immediately gave him the gold. The person took the gold home and became wealthy. The tree spirit also felt joyful, freed from the threat of poison. The forest also returned to peace, with lush flowers and fruits, no longer worried about poison, and all sins were dispelled. The Buddha said: 'The forest refers to the three realms; the tree spirit refers to the Bodhisattva who has awakened the aspiration for enlightenment; the bird that brought the poisonous weeds from another place refers to demonic affairs and various delusions arising from ignorance; the celestial being in the sky refers to the Tathagata, the Perfectly Enlightened One, who teaches practitioners not to follow the demonic path, but to follow virtuous friends, the great Bodhisattvas, and practice together with them, so that they can eradicate the three poisons and the suffering of various afflictions. Uprooting the poisonous tree refers to eliminating the darkness of lust, anger, and ignorance. If not, one will be immersed in the three realms, and sins will cover oneself, without the power to save sentient beings from the suffering of birth and death. Receiving the treasure refers to the treasure of the Dharma, where great Bodhisattvas help each other, ultimately achieving enlightenment, just like all rivers flowing into the ocean. The tree spirit feels joyful, without worries, and returns to the forest because he is able to attain the great compassion and forbearance that arises from nowhere, and therefore goes to the three realms to liberate all sentient beings.'

。得寶喜樂家居富者，以得總持——六度無極、三十七品、修四等心、四恩十力、相、好、四無所畏——諸根寂定，為無限寶，道富無量。還歸家者，解歸本凈真道之際也。示現佛身，廣宣道化，開度十方，靡不蒙恩。」

佛說鱉喻經第三十五

昔者有一鱉王，遊行大海，周旋往來，以為娛樂。時出海邊水際而臥，其身廣長，邊各六十里，而在其上，積時歷日，寐息陸地，而不轉移。時有賈客，從遠方來，遙視見之，謂是可依水邊好處高陸之地。五百賈客、車馬六畜有數千頭，皆止頓上。炊作飲食，破薪燃火，飼諸牛、馬、騾驢、駱駝，行來臥起。於時鱉王，身遭火燒，欻作擾動，因即移身，馳入大海，遊走東西火害不息。賈人見之謂地為移，海水流溢，悲哀呼嗟：「今定死矣！當柰之何？」鱉身苦痛，不能復忍，因沒其身入大水中，溺殺眾人，牛馬六畜皆共並命。

菩薩時告諸弟子曰：「假喻引譬，以解其意。遠來估客，謂三界人。五百群眾，謂五陰六衰諸入之難。鱉身廣長，各六十里者，謂二六牽連十二因緣，輪轉無際，周流五趣，無一懈息。燃火炊作為食具者，謂三毒熾盛，情慾發興。鱉馳走入大海水者，謂犯十惡沒溺三惡——地獄、餓鬼、畜生之中，苦不可言。是故如來，降其聖德，無極大慧，往返生死，救濟危厄，罪所覆蓋，盲冥不解，顯示法耀，令心開闡，咸發無上正真道意。」

佛說菩薩曾為鱉王經第三十六

昔者菩薩，曾為鱉王，生長大海，教化諸類，子民群眾，皆修仁德

現代漢語譯本：擁有財富和快樂的家庭，是因為他們獲得了總持——六度無極、三十七道品、修四等心、四恩十力、相、好、四無所畏——諸根寂靜安定，這是無限的寶藏，道業的財富是無量的。迴歸家園的人，是理解迴歸本凈真道的時候。示現佛身，廣泛宣揚道法，開導十方眾生，沒有不蒙受恩澤的。 現代漢語譯本：佛說鱉喻經第三十五

從前有一隻鱉王，在大海中，來回遊動，以此為樂。有時它會到海邊的水邊睡覺，它的身體寬廣而長，每一邊都有六十里，它在上面，日積月累，在陸地上睡覺休息，而不移動。當時有商人，從遠方來，遠遠地看見它，認為是可以依靠的水邊高地。五百個商人，車馬牲畜有數千頭，都停留在上面。他們燒火做飯，劈柴生火，餵養牛、馬、騾子、驢、駱駝，走來走去，躺下起來。這時鱉王，身體被火燒，突然開始騷動，於是就移動身體，衝入大海，遊走東西，火害不止。商人看見它，以為是地在移動，海水溢出，悲哀地呼喊：『我們肯定要死了！該怎麼辦？』鱉身體痛苦，不能再忍受，於是沉入水中，淹死了眾人，牛馬牲畜都一起喪命。

菩薩當時告訴弟子們說：『用比喻來解釋其中的含義。遠來的商人，比喻三界的人。五百群眾，比喻五陰、六衰、諸入的困難。鱉身寬廣，每一邊都有六十里，比喻二六牽連的十二因緣，無休止地輪轉，周流五道，沒有一刻懈怠。燒火做飯，比喻三毒熾盛，情慾發作。鱉衝入大海，比喻犯十惡而沉溺於三惡道——地獄、餓鬼、畜生之中，痛苦不堪。因此如來，降下聖德，擁有無上的智慧，往返生死，救濟危難，罪惡所覆蓋，盲目無知，顯示法光，使人心開悟，都發起無上正真道的心意。』 現代漢語譯本：佛說菩薩曾為鱉王經第三十六

從前菩薩，曾經做過鱉王，生長在大海中，教化各種生物，子民群眾，都修習仁德。

English version: The family that possesses wealth and joy, is because they have attained the Dharani—the Six Paramitas, the Thirty-seven Factors of Enlightenment, cultivating the Four Immeasurables, the Four Gratitudes, the Ten Powers, the Marks, the Excellences, the Four Fearlessnesses—all the senses are tranquil and settled, this is an infinite treasure, the wealth of the path is immeasurable. Those who return home, understand the time to return to the original pure and true path. Manifesting the Buddha's body, widely proclaiming the Dharma, enlightening beings in all directions, none are not blessed by grace. English version: The Sutra of the Turtle Parable Spoken by the Buddha, Thirty-fifth

In the past, there was a turtle king, in the great ocean, swimming back and forth, taking it as pleasure. Sometimes it would go to the water's edge by the sea to sleep, its body was wide and long, each side was sixty miles, it was on top of it, day after day, sleeping and resting on the land, without moving. At that time, there were merchants, coming from afar, seeing it from a distance, thinking it was a high piece of land by the water that could be relied upon. Five hundred merchants, with thousands of carts, horses, and livestock, all stopped on top of it. They cooked food, chopped wood to make fire, fed the cattle, horses, mules, donkeys, and camels, walking around, lying down and getting up. At this time, the turtle king, its body was burned by the fire, suddenly began to stir, and then moved its body, rushing into the sea, swimming east and west, the fire damage did not stop. The merchants saw it, thinking the land was moving, the seawater was overflowing, they cried out in sorrow: 'We are surely going to die! What should we do?' The turtle's body was in pain, unable to endure it any longer, so it sank into the water, drowning everyone, the cattle and livestock all perished together.

At that time, the Bodhisattva told his disciples: 'Use a metaphor to explain the meaning. The merchants who came from afar, are a metaphor for the people of the three realms. The five hundred people, are a metaphor for the difficulties of the five aggregates, the six declines, and the various entrances. The turtle's body is wide, each side is sixty miles, is a metaphor for the twelve links of dependent origination, endlessly revolving, flowing through the five paths, without a moment of slack. Making fire to cook food, is a metaphor for the three poisons being rampant, and desires arising. The turtle rushing into the sea, is a metaphor for committing the ten evils and drowning in the three evil paths—hell, hungry ghosts, and animals, the suffering is unbearable. Therefore, the Tathagata, descends with his holy virtue, possessing supreme wisdom, going back and forth in birth and death, rescuing those in danger, covered by sin, blind and ignorant, revealing the light of the Dharma, causing people's hearts to open up, and all to generate the intention for the supreme true path.' English version: The Sutra of the Bodhisattva Who Was Once a Turtle King Spoken by the Buddha, Thirty-sixth

In the past, the Bodhisattva, was once a turtle king, growing up in the great ocean, teaching all kinds of beings, the people, all practiced benevolence.

。王自奉正，行四等心——慈、悲、喜、護——愍于眾生，如母抱育愛于赤子，遊行海中，勸化不逮，皆欲使安，衣食充備，不令飢寒。其海深長，邊際難限，而悉周至，靡不更歷，以化危厄，使眾罪索。於時鱉王，出海于外，在邊臥息，積有日月，其背堅𤍜猶如陸地高𤍜之土。賈人遠來，見之高好，因止其上，破薪燃火，炊作飲食，系其牛馬，莊物積載，車乘眾諸，皆著其上。鱉王見之，被火焚燒，焚炙其背，車馬人從，咸止其上，困不可言。欲趣入水，畏害眾賈，為墮不仁違失道意，適欲強忍，痛不可言。便設權計：「入海淺水，自漬其身，除伏火毒，不危眾賈，兩使無違。」果如意念，輒設方計。眾賈恐怖，謂海水漲：「潮水卒至，吾等定死。悲哀呼嗟！歸命諸天釋梵四王日月神明，愿以威德，唯見救濟。」鱉王見然，心益愍之，因報賈人：「慎莫恐怖，吾被火焚，故舍入水，欲令痛息，今當相安，終不相危。」眾賈聞之，自以欣慶，知有活望，俱時發聲，言南無佛！鱉興大慈，還負眾賈，移在岸邊，眾人得脫，靡不歡喜。遙拜鱉王，而嘆其德，尊為橋樑，多所過度，行為大舟，載越三界，設得佛道，當復救脫生死之厄。鱉王報曰：「善哉！善哉！當如來言，各自別去。」

佛言：「時鱉王者，我身是也；五百賈人，五百弟子舍利弗等是。」追識宿命，為弟子說，咸令修德。

佛說毒喻經第三十七

昔者有一家，家喜行毒——一行毒已，家中得富，宿命罪福，自令其然——一國惡之，不敢往來與共從事，畏見危害

現代漢語譯本：國王自身行為端正，奉行四種平等心——慈愛、悲憫、喜悅、護念——憐憫眾生，如同母親懷抱愛護自己的嬰兒，在廣闊的大海中，勸導那些沒有達到覺悟的人，都希望他們平安，衣食充足，不讓他們飢餓寒冷。那大海深邃而漫長，邊際難以限定，而他卻能周全地照顧到每一處，沒有不經歷的，以此來化解危難，使眾生的罪業消減。當時，有一隻鱉王，從海里出來到岸邊休息，已經過了很多日月，它的背部堅硬隆起，就像陸地上高聳的土丘。有遠方的商人來到這裡，看到這高地很好，便停留在上面，劈柴生火，燒飯做菜，拴住牛馬，堆積貨物，車乘眾多，都放在它的背上。鱉王看到自己被火焚燒，背部被烤得炙熱，車馬人眾都停留在上面，痛苦難以言說。它想進入水中，又怕傷害到眾商人，這樣做是不仁義的，違背了道義，只好強忍著，疼痛難忍。於是它想了一個權宜之計：『進入淺海，自己浸泡身體，消除火毒，不危及眾商人，兩全其美。』果然如它所想，立刻採取了行動。眾商人驚恐萬分，以為海水上漲：『潮水突然來了，我們肯定要死了。』他們悲哀地呼喊，向諸天、釋梵、四王、日月神明祈求，希望他們以威德來救濟。鱉王看到他們這樣，心中更加憐憫，於是告訴商人：『不要害怕，我被火燒，所以要下水，想讓疼痛消除，現在會相安無事，終究不會危及你們。』眾商人聽到這話，都感到欣喜，知道有了活命的希望，一起發出聲音，唸誦『南無佛！』鱉王生起大慈悲心，又揹負著眾商人，轉移到岸邊，眾人得以脫險，沒有不歡喜的。他們遙拜鱉王，讚歎它的德行，尊稱它為橋樑，讓許多人得以渡過難關，它的行為就像一艘大船，載著人們超越三界，如果它能證得佛道，應當再次救脫眾生的生死之苦。鱉王回答說：『好啊！好啊！應當像你們所說的那樣，各自離去吧。』 佛說：『當時的鱉王，就是我的前身；五百商人，就是我的五百弟子舍利弗等人。』佛追憶起宿世的因緣，為弟子們講述，使他們都修習德行。 從前有一戶人家，喜歡用毒——一旦用毒，家中就變得富有，這是宿命的罪福所致——一個國家的人都厭惡他們，不敢與他們往來共事，害怕受到傷害。

English version: The king himself was upright, practicing the four equal minds—loving-kindness, compassion, joy, and equanimity—having pity on all living beings, like a mother embracing and loving her own child. In the vast ocean, he exhorted those who had not attained enlightenment, wishing them all peace, sufficient food and clothing, and not to suffer from hunger or cold. The ocean was deep and long, its boundaries difficult to define, yet he was able to care for every place, without missing any, using this to resolve dangers and reduce the sins of all beings. At that time, there was a turtle king who came out of the sea to rest on the shore. Many days and months had passed, and its back was hard and raised, like a high mound of earth on land. Distant merchants came to this place, and seeing that the high ground was good, they stopped on it, chopped wood to make a fire, cooked food, tied up their cattle and horses, piled up their goods, and many vehicles, all on its back. The turtle king saw that it was being burned by the fire, its back scorched, and the vehicles, horses, and people were all on it, causing unbearable pain. It wanted to go into the water, but it was afraid of harming the merchants, which would be unrighteous and against the way of the Tao, so it had to endure the pain. Then it came up with an expedient plan: 『I will go into the shallow sea, soak my body, eliminate the fire poison, and not endanger the merchants, thus achieving both goals.』 As it had thought, it immediately took action. The merchants were terrified, thinking that the sea was rising: 『The tide is suddenly coming, we are surely going to die.』 They cried out in sorrow, praying to the heavens, Brahma, the Four Heavenly Kings, the sun and moon gods, hoping that they would use their power to save them. The turtle king saw this and felt even more compassion, so it told the merchants: 『Do not be afraid, I am being burned by fire, so I am going into the water to relieve the pain. Now we will be safe, and I will not endanger you.』 When the merchants heard this, they were all delighted, knowing that there was hope for survival, and they all cried out, 『Namo Buddha!』 The turtle king generated great compassion, and carried the merchants again, moving them to the shore. The people were saved, and there was no one who was not happy. They bowed to the turtle king from afar, praising its virtue, honoring it as a bridge, allowing many people to cross over difficulties. Its actions were like a great ship, carrying people beyond the three realms. If it could attain Buddhahood, it should again save all beings from the suffering of birth and death. The turtle king replied: 『Good! Good! It should be as you say, let each of you depart.』 The Buddha said: 『The turtle king at that time was my former self; the five hundred merchants were my five hundred disciples, such as Shariputra.』 The Buddha recalled the causes and conditions of his past life, and told his disciples, so that they would all cultivate virtue. The Buddha Speaks the Poison Analogy Sutra, Thirty-Seventh In the past, there was a family that liked to use poison—once they used poison, the family became rich, which was due to the karmic rewards and punishments of their past lives—the people of the country hated them, and dared not associate with them, fearing harm.

。一國遠之，行求子婦，無肯與者，各各相令：「此行毒家，世之最惡，不順義理，欲害人命。設與婚姻，行毒無處，反來危人，是故遠之。猶離劇賊，賊與人鬥，手拳相加，尚有強弱。行毒之家，默然以與人，人卒被此害，命不可救。」咸共令知，皆遠離之，無與從事。其人困極，遍求子婦，無肯與者，因行他國千餘里外求其子婦。

其人家富，既復豪貴，婦家貧俠，且復不貴。見彼家富，貪與其女，不行毒故，益入財物。尋迎婦來，在家行禮，威儀悉備，不失婦禮，出入應節。時其家中，耗損不諧，當行毒害，乃得富耳。姑嫜敕婦，令其行毒害殺某人：「吾家本業，自應其然。」婦聞愁憂白姑嫜曰：「我家行慈，初無加害，不任行毒，死死不犯。」姑嫜罵詈，不肯受教。因語毒神：「今取此婦，不行毒藥，以加害人，而不肯從。當奈之何？」毒神答曰：「吾當化之令不違教。」毒神便往，化為毒蛇，來趣其婦。其婦恐怖不知所至——或現頭上、食現其前、飲現器中、臥現床上、行步逐后，其婦恐怖，不知所到，羸瘦骨立，不能飲食。毒神敕之：「令行毒藥，乃相置耳。」窮困無計，可之從教。

於時本土比舍，有人到此國邑，見其女身羸瘦不安，以用愕然：「何故如是？」女具語意：「還到我家，宣白父母，令疾迎我，不爾載死。」人還具說，父母聞之，愁戚憒憒。父嚴車馬，疾行迎女，到其鄉土，具喻姑嫜：「女母悲泣，夙夜思女，故遣迎之，當聽相見，不久來還。」姑嫜聽去，父載女還，便語姑嫜：「卿家行毒，吾奪汝女，不復相與

現代漢語譯本：有一個國家的人，因為家族有惡名，所以到遠處去為兒子求娶媳婦，沒有人願意嫁給他們。人們互相告誡說：『這家是行毒的家族，是世上最惡劣的，不講道義，想要害人性命。如果和他們結親，他們行毒時無處下手，反而會回來危害我們，所以要遠離他們。』就像遠離兇惡的強盜一樣，強盜和人搏鬥，拳腳相加，還有強弱之分。而行毒的人家，默默地用毒害人，人一旦遭受毒害，性命就無法挽救。』大家都互相告知，都遠離他們，不和他們來往。那人困窘到了極點，到處求娶媳婦，沒有人願意嫁給他們，於是就到其他國家一千多里以外的地方去求娶媳婦。 那家人很富有，又恢復了豪門貴族的地位，而女方家境貧寒，而且地位不高。看到男方家富有，貪圖他們的錢財，認為他們不會再行毒害，就更加送上財物。不久就迎娶了新娘，在家中舉行婚禮，威儀禮節都很完備，沒有失掉婦人的禮儀，出入都符合規矩。當時，男方家中，因為耗損而不太順利，認為只有行毒害才能致富。婆婆就命令媳婦，讓她去行毒害殺死某人：『這是我們家的本業，本來就應該這樣。』媳婦聽了，憂愁地告訴婆婆說：『我家是行善的，從來沒有加害過別人，我不能做這種行毒的事情，即使死也不會做。』婆婆責罵她，不肯接受她的勸告。於是就告訴毒神說：『現在娶了這個媳婦，她不行毒藥去加害別人，不肯聽從我的話。這該怎麼辦？』毒神回答說：『我應當讓她改變，讓她不敢違揹你的教導。』毒神就去了，變成一條毒蛇，來嚇唬那個媳婦。媳婦害怕得不知所措——有時毒蛇出現在她的頭上，有時出現在她面前的食物里，有時出現在她喝水的器皿中，有時出現在她睡覺的床上，有時在她走路時跟在後面，媳婦害怕極了，不知道該怎麼辦，變得非常瘦弱，骨瘦如柴，吃不下飯。毒神就命令她說：『你如果去行毒藥，我就放過你。』媳婦窮困到了極點，沒有辦法，只好答應了婆婆的命令。 當時，當地的鄰居，有人來到這個國家，看到那個女子身體瘦弱，很不舒服，感到很驚訝：『為什麼會這樣？』女子把事情的經過都告訴了他：『你回到我家，告訴我的父母，讓他們趕快來接我，不然我就要死了。』那人回去后，把事情都告訴了女子的父母，父母聽了，憂愁得心神恍惚。父親準備好車馬，趕快去接女兒，到了那個地方，把情況都告訴了婆婆：『女兒的母親悲傷哭泣，日夜思念女兒，所以派我來接她，應該允許她們相見，不久就送她回來。』婆婆同意了，父親把女兒接回家，就告訴婆婆說：『你們家是行毒的，我把我的女兒帶走了，以後不再和你們來往了。』

English version: There was a man in a certain country, whose family had a bad reputation, so he went far away to seek a wife for his son, but no one was willing to marry into their family. People warned each other, saying, 'This family practices poison, they are the most evil in the world, they are unrighteous, and they want to harm people's lives. If we marry into their family, they will have no place to use their poison, and they will come back to harm us, so we must stay away from them.' It's like staying away from vicious bandits. When bandits fight with people, they use fists and kicks, and there is still a difference in strength. But the family that practices poison silently harms people with poison, and once a person is poisoned, their life cannot be saved.' Everyone told each other, and they all stayed away from them, not associating with them. The man was extremely distressed, seeking a wife everywhere, but no one was willing to marry him, so he went to another country more than a thousand miles away to seek a wife. That family was very wealthy, and they had regained their status as a noble family, while the woman's family was poor and not of high status. Seeing that the man's family was wealthy, they coveted their money, and thought that they would no longer practice poison, so they offered even more wealth. Soon they welcomed the bride, held a wedding at home, the ceremony and etiquette were complete, without losing the etiquette of a woman, and her comings and goings were in accordance with the rules. At that time, the man's family was not doing well due to losses, and they believed that only by practicing poison could they become wealthy. The mother-in-law ordered the daughter-in-law to go and poison someone to death: 'This is our family's business, it should be so.' The daughter-in-law, hearing this, told her mother-in-law with sorrow: 'My family practices kindness, and has never harmed anyone, I cannot do such a thing of practicing poison, I would rather die than do it.' The mother-in-law scolded her, refusing to accept her advice. So she told the poison god: 'Now I have taken this daughter-in-law, but she will not use poison to harm others, and she refuses to obey me. What should I do?' The poison god replied: 'I shall change her, so that she will not dare to disobey your teachings.' The poison god went and transformed into a poisonous snake, to frighten the daughter-in-law. The daughter-in-law was so frightened that she didn't know what to do - sometimes the snake appeared on her head, sometimes in the food in front of her, sometimes in the vessel she drank from, sometimes on the bed she slept on, sometimes following behind her as she walked. The daughter-in-law was extremely frightened, not knowing what to do, she became very thin, skin and bones, and could not eat. The poison god ordered her: 'If you go and practice poison, I will leave you alone.' The daughter-in-law was in dire straits, with no way out, so she had to agree to her mother-in-law's orders. At that time, a neighbor from the local area came to this country, and saw that the woman was thin and unwell, and was very surprised: 'Why is this so?' The woman told him the whole story: 'When you return to my home, tell my parents, and let them come and pick me up quickly, otherwise I will die.' When the man returned, he told the woman's parents everything, and the parents were so worried that they were in a daze. The father prepared his carriage and horses, and hurried to pick up his daughter. When he arrived at that place, he told the mother-in-law the situation: 'The daughter's mother is crying sadly, and misses her daughter day and night, so she sent me to pick her up, you should allow them to meet, and she will return soon.' The mother-in-law agreed, and the father took his daughter home, and then told the mother-in-law: 'Your family practices poison, I have taken my daughter away, and I will no longer associate with you.'

。設共諍者，自有官法應得爾，此是滅門之憂。不肯聽者，棄行毒事，乃相還婦。」夫婦共議：「此婦端正，世之希有，不可棄之！寧棄毒業。又官家聞，便相危害。」便止毒業，與其約誓，不敢復犯，遣棄毒神，家中遂安。

其毒神者，謂四魔。行毒求富，謂諸魔天，惡鬼神輩，日日迎婦。國中人民不肯與者，又謂其人不從魔教。迎婦者，行到他方，求以為人。便取得婦者，謂染法。教使行毒不從言者，覺知魔，不墮五陰。使人還歸語父母者，謂從般若善權之教。父執將歸，謂從本無。令其女婿止毒乃與女者，謂去三毒眾妄想，求應四等，因六度無極善權方便，一切得度三界，至於正真無極之慧。

佛說誨子經第三十八

昔者有人，父早命過，少小孤寡，獨與母居。未被教敕，出入不節，不拘禮教，違失先聖典籍之誨。不肯學問咨受經法，唯以愚伴迷惑之眾，以為徒類。嗜酒博戲，高抗華飾，有表無里，放恣情慾，噓天雅步。不以孝順修德經心，當用立身，身犯眾惡，口言粗䵃，心念毒害。不念所生親之遺教，唯以非法亂行為業。母甚患之，因欲教敕，示其至密威儀法節，令改心行，慎身護口，奉先聖典，修其祖父所生之則，敬受世尊無極之道。因以慈意演出妙誨，而告子曰：

「子常行柔和，　　結伴從善友， 恒宣喜勸助，　　長修正法化

現代漢語譯本：如果有人告發我們，自有官府的法律來懲處我們，這可是滅門的大禍。如果不聽我的，就放棄毒害他人的勾當，把那女子還給人家。』夫婦倆商議說：『這女子端莊美麗，世間少有，不能拋棄她！寧可放棄毒業。而且如果官府知道了，也會對我們不利。』於是他們停止了毒業，並與毒神約定發誓，不敢再犯，遣走了毒神，家中就平安了。 那毒神，指的是四魔。通過毒害他人來求取財富，指的是諸魔天、惡鬼神之類，每天都來迎接那女子。國中百姓不肯把女兒嫁給他們的，又說那人不從魔教。迎接女子的人，走到其他地方，求人來做他們的幫手。如果娶到女子，就說是染上了魔的法術。教唆他人行毒，不聽從他們的話，就說那人覺悟了魔的真面目，不會墮入五陰的束縛。使人回家告訴父母的，說是接受了般若善巧方便的教誨。父親執意把女兒帶回家，說是迴歸了本來的清凈。讓女婿停止毒業才把女兒嫁給他的，說是去除了貪嗔癡三毒和各種妄想，追求慈悲喜捨四無量心，通過六度波羅蜜的善巧方便，一切眾生都能脫離三界，達到真正無上的智慧。 從前有個人，父親早逝，從小就成了孤兒，和母親一起生活。因為沒有受到教導，出入沒有節制，不遵守禮教，違背了先聖典籍的教誨。不肯學習知識，接受經法，只和愚昧無知的人混在一起，把他們當成同類。嗜好飲酒賭博，追求華麗的裝飾，徒有其表，放縱情慾，舉止輕浮。不把孝順和修養品德放在心上，不以此來立身，反而犯下各種惡行，口出粗俗之語，心懷惡毒的念頭。不念及父母的遺訓，只以非法亂紀的行為為業。母親非常擔憂，於是想教導他，向他展示最秘密的威儀法度，讓他改變心性行為，謹慎言行，遵守先聖典籍，修養祖父所傳的法則，恭敬接受世尊無上的教誨。於是用慈悲的心意說出美妙的教誨，告訴兒子說： 『你應當常常保持柔和，結交善良的朋友，經常宣揚歡喜和勸助，長久地修正佛法教化。』

English version: 'If there are those who accuse us, the official law will punish us accordingly, and this is a disaster that could lead to the extermination of our family. If you don't listen to me, abandon the practice of poisoning others and return that woman to her family.' The couple discussed, 'This woman is beautiful and virtuous, rare in the world, we cannot abandon her! We would rather give up the poison business. Moreover, if the authorities find out, it will be harmful to us.' So they stopped the poison business, made an oath with the poison spirit, dared not commit it again, sent away the poison spirit, and the family was at peace. The poison spirit refers to the four demons. Seeking wealth through poisoning others refers to the various demon heavens, evil ghosts, and spirits, who come to welcome the woman every day. The people in the country who refuse to give their daughters to them are said to be not following the demon's teachings. Those who welcome the woman go to other places, seeking people to help them. If they marry a woman, it is said that they have been infected by the demon's magic. Those who are taught to practice poisoning and do not obey are said to have realized the true face of the demon and will not fall into the bondage of the five aggregates. Those who are sent home to tell their parents are said to have received the teachings of Prajna's skillful means. The father who insists on taking his daughter home is said to be returning to the original purity. Allowing the son-in-law to stop the poison business before marrying his daughter is said to be removing the three poisons of greed, anger, and ignorance, and all kinds of delusions, seeking the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, and through the skillful means of the six paramitas, all beings can be liberated from the three realms and reach the true and ultimate wisdom. The Buddha's Discourse on Teaching the Son, Sutra Thirty-Eight Once upon a time, there was a man whose father died early, and he became an orphan at a young age, living with his mother. Because he had not been taught, he was unrestrained in his comings and goings, did not abide by etiquette, and violated the teachings of the ancient sages. He refused to learn knowledge and accept the teachings of the scriptures, only mingling with ignorant people, considering them his kind. He was addicted to drinking and gambling, pursued extravagant decorations, was superficial, indulged in lust, and behaved frivolously. He did not focus on filial piety and cultivating virtue, and did not use these to establish himself. Instead, he committed various evil deeds, spoke vulgar words, and harbored malicious thoughts. He did not remember his parents' teachings, but only engaged in illegal and disorderly behavior. His mother was very worried, so she wanted to teach him, showing him the most secret rules of conduct, so that he would change his mind and behavior, be careful in his words and actions, abide by the scriptures of the ancient sages, cultivate the principles passed down by his grandfather, and respectfully accept the supreme teachings of the World Honored One. Therefore, with a compassionate heart, she spoke beautiful teachings, telling her son: 'You should always be gentle, make friends with good people, constantly proclaim joy and encouragement, and diligently practice the teachings of the Dharma.'

子又問母曰：

「若常行柔和，　　以何為爾乎？ 設結善友者，　　何用為增益？ 假恒宣勸助，　　何為修此義？ 長修正法化，　　何所有加施？」

母告子曰：

「若常行柔和，　　眾人所愛敬。 設結善友者，　　堅住無能動。 恒宣勸助者，　　致獲大財富。 長修正法化，　　壽終生天上。」

子白母曰：「善哉親教，其誨無上，其法無限，巍巍難量，不可稱載。吾之愚冥，其日久矣！背恩向偽，不識至真，迷於容色，惑于種姓。自謂才智，不明謂明、不達謂達，不別尊卑、親之明誨，賤善貴惡，不惟孝養慈親之德，舍厚就薄，愚伴為侶，遂使致是癡惑日甚。賴蒙親化，顯以慈仁，垂流愍澤，乳養之本，轉令興隆，通於十方。啟受頂奉，不敢遺忘，子稽首謝，修行親命，終始無違。」

子如法進，常行柔和，一國宗焉。擇善為友，無能侵焉。恒行勸助，合偶離別，和合斗諍，大得供遺，財寶無量。稽首歸佛，奉受五戒，修行十善，諸天衛護。

國主聞之，召為大臣。王告之曰：「朕聞德行一國悅之，故以相命。國無良臣，唯為良輔，使土清寧，四國歸德，爾乃顯榮。」其人曰：「諾，不敢違聖。唯恐薄德不副功教，為慚愧耳！違負聖教，黎庶怨望，所以自難不敢順命！」王曰：「觀仁言行舉動進止，果能辦之，故相召耳。其人默然，立為大臣。」

王復告曰：「某許國王，本時與吾親親無二，猶如一體。有傳口者，兩頭相鬥，令身相失，年月時久，各爾廢礙，無能解者

兒子又問母親說： 『如果經常保持柔和，那會怎麼樣呢？ 如果結交善友，又有什麼好處呢？ 如果經常勸導幫助別人，又有什麼意義呢？ 如果長期修正佛法，又有什麼好處呢？』 母親告訴兒子說： 『如果經常保持柔和，就會受到眾人的愛戴和尊敬。 如果結交善友，就會穩固不被動搖。 如果經常勸導幫助別人，就會獲得巨大的財富。 如果長期修正佛法，壽命終結後會升到天上。』 兒子對母親說：『母親的教誨真是太好了，您的教誨是無上的，您的法則是無限的，高大而難以衡量，無法用言語來形容。我的愚昧無知已經很久了！背棄恩情而追求虛偽，不認識真正的道理，迷惑于外貌，被出身所迷惑。自以為有才智，卻把不明白的當成明白，把不通達的當成通達，不區分尊卑，輕視您的教誨，輕賤善良而看重邪惡，不考慮孝養父母的恩德，捨棄厚道而追求淺薄，與愚蠢的人為伍，以至於癡迷迷惑日益加深。幸虧蒙受母親的教化，顯現出慈愛仁慈，垂憐恩澤，這是養育的根本，使我得以興盛，通達十方。我將接受並頂戴奉行，不敢遺忘，兒子叩頭感謝，將遵照母親的教誨修行，始終不會違背。』 兒子按照母親的教誨去做，經常保持柔和，全國都敬重他。選擇善良的人做朋友，沒有人能夠侵犯他。經常勸導幫助別人，使分離的夫妻和好，使爭鬥的人和解，得到了大量的供養和遺贈，財富無數。他叩頭歸依佛陀，接受五戒，修行十善，諸天都來衛護他。 國王聽說了這件事，召他為大臣。國王對他說：『我聽說你的德行讓全國人民都高興，所以任命你為宰相。國家沒有賢臣，只有你才能成為我的良輔，使國土清平安定，四方國家都來歸附，你也會因此而顯赫榮耀。』那個人說：『是，不敢違背聖上的旨意。只是恐怕我德行淺薄，不能勝任這個職位，會感到慚愧！如果辜負了聖上的教誨，百姓會怨恨，所以我感到為難，不敢接受任命！』國王說：『我看你的言行舉止，確實能夠勝任，所以才召見你。』那個人沉默不語，被任命為大臣。 國王又說：『我曾經答應過某位國王，當時我們親密無間，如同一個人一樣。有人挑撥離間，使我們互相爭鬥，導致關係破裂，時間久了，各自都產生了隔閡，沒有人能夠化解。』

The son then asked his mother: 'If one always practices gentleness, what will be the result? If one makes good friends, what benefit will it bring? If one constantly encourages and helps others, what is the meaning of cultivating this virtue? If one long cultivates the righteous Dharma, what additional merit will one gain?' The mother told her son: 'If one always practices gentleness, one will be loved and respected by all. If one makes good friends, one will be firm and unshakeable. If one constantly encourages and helps others, one will obtain great wealth. If one long cultivates the righteous Dharma, one will be reborn in heaven after death.' The son said to his mother: 'Mother's teachings are truly excellent, your teachings are supreme, your Dharma is boundless, lofty and immeasurable, beyond description. My ignorance has been long-standing! Turning my back on kindness and pursuing falsehood, not recognizing the true principles, being deluded by appearances, and misled by lineage. I considered myself wise, but mistook ignorance for understanding, and lack of comprehension for comprehension, not distinguishing between the noble and the lowly, belittling your teachings, despising goodness and valuing evil, not considering the virtue of filial piety towards parents, abandoning the profound for the shallow, associating with foolish companions, which has led to my increasing delusion. Fortunately, I have received your teachings, which have revealed compassion and kindness, and bestowed grace, which is the foundation of nurturing, enabling me to flourish and reach all directions. I will accept and uphold them, never forgetting them. Your son bows his head in gratitude, and will practice according to your teachings, never deviating from them.' The son acted according to his mother's teachings, always practicing gentleness, and the whole country respected him. He chose good people as friends, and no one could harm him. He constantly encouraged and helped others, reconciling separated couples, and resolving disputes, receiving abundant offerings and legacies, and immeasurable wealth. He bowed his head and took refuge in the Buddha, received the five precepts, practiced the ten virtues, and was protected by the gods. The king heard of this and summoned him to be a minister. The king said to him: 'I have heard that your virtue has pleased the whole country, so I appoint you as prime minister. The country has no virtuous ministers, only you can be my good assistant, making the land peaceful and stable, and the surrounding countries will come to submit, and you will be honored and glorified.' The man said: 'Yes, I dare not disobey your holy will. But I fear that my virtue is shallow and I am not worthy of this position, and I will feel ashamed! If I fail to live up to your teachings, the people will resent me, so I am hesitant and dare not accept the appointment!' The king said: 'I have observed your words and actions, and your conduct, and you are indeed capable, so I have summoned you.' The man remained silent and was appointed as a minister. The king then said: 'I once made a promise to a certain king, at that time we were as close as one person. Someone sowed discord, causing us to fight each other, leading to a breakdown in our relationship. Over time, we have become estranged, and no one can resolve it.'

。欲卿身躬自往和使如故，當重相賜財寶重位。」其人曰：「諾」因取家財，供作美饌，又赍寶物，往詣彼國。跪拜陳謝：「素自闇塞，被蒙天潤，為王所使，遣此飲食金銀珍寶，以貢大王。前者謬誤，舉動不當，相失聖意，從來闊別，積累年載，慚愧羞恥，踧踖無顏。故遣貢遺，愿恕殃釁，原其罪過。」其王聞之，心中欣然，亦返責己：「吾久有意，欲得和解，無能發者。使彼興意，先來相謝，是吾不逮之所致也！」便手執筆，作書報之：「惟別歷載，不得言面，每思舊好，何日舍懷？中間隔絕，不及所致，不見忽捐，復遣賢臣，美供瑰琦，以相謝矣！克抱來意，終始不忘，愿一同會，及散久迥。今寄珍琦，是身所有，貴致微心，言面乃敘。」

彼王得之，歡然無量，剋期會日，快共相娛。察本所失，蓋不足言，傳者過差乃至此患，以為比國，友親意厚，急緩相救，自遣大臣，名不可計，寶增益其位。

阿難白佛言：「母之至教，莫能大焉！」佛言：「至哉！」

復問佛言：「將來之世，皆承此教乎？」佛言：「有從不從。所以者何？將來之世，人民悖亂，貴惡賤善，放逸情意，臣欲害君，子殺二親，弟子危師，不念弘德乳養之恩，欲令其沒，獨見奉事，嫉妒其師，猶如怨家，罪莫大焉！所以者何？弟子後世，在前陽供，在後欲攻，心不與同。師出天下，宣傳道化，度脫一切；反憎惡之，罪中之罪，不可為喻。後世德人，時時有耳。天下樹多，香樹希有，香草鮮生，少少山地，出金寶耳；好人行德，亦復如是！惡人行時，伴黨相隨，識真者少

現代漢語譯本：『如果想讓您親自前往和好如初，應當再次重賞財寶和高位。』那人說：『好。』於是拿出家財，準備了豐盛的宴席，又帶著寶物，前往那個國家。跪拜陳謝說：『我向來愚昧無知，蒙受您的恩澤，被您派遣，送來這些飲食金銀珍寶，進貢給大王。之前犯了錯誤，舉動不當，違背了您的聖意，自從分別以來，已經過了多年，慚愧羞恥，惶恐不安。所以特地送來貢品，希望您能寬恕我的罪過。』那個國王聽了，心中高興，也反過來責備自己：『我早就想和解，只是沒有機會表達。他能主動前來謝罪，是我的不足造成的！』於是拿起筆，寫信回覆：『自從分別以來，一直沒有機會見面，常常思念舊情，何時才能釋懷？中間隔絕，沒有及時聯繫，沒想到您竟然沒有忘記，又派遣賢臣，送來精美的禮物，向我道歉！我一定會記住您的心意，始終不忘，希望我們能再次相聚，消除長久的隔閡。現在寄上珍寶，這是我所有的，表達我一點心意，見面再詳談。』 那個國王收到信后，非常高興，約定了會面的日期，愉快地一起玩樂。考察當初的過失，其實不值一提，是傳話的人誇大其詞才導致了這場誤會，認為兩國之間，友誼深厚，危難時互相幫助，所以親自派遣大臣，人數眾多，賞賜的寶物也增加了他的地位。 阿難對佛說：『母親的教誨，沒有比這更偉大的了！』佛說：『說得對！』 又問佛說：『將來的世人，都會遵循這個教誨嗎？』佛說：『有遵循的，也有不遵循的。為什麼呢？將來的世人，人民會變得悖逆混亂，看重邪惡，輕視善良，放縱自己的慾望，臣子想殺害君主，兒子殺害父母，弟子危害老師，不念及老師的養育之恩，想讓老師死去，只想著奉承自己，嫉妒老師，就像對待仇人一樣，罪過太大了！為什麼呢？後世的弟子，當面恭敬，背後卻想攻擊，心口不一。老師出世，宣揚道義，度化一切眾生；反而憎恨厭惡老師，這種罪過是罪中之罪，無法比喻。後世有德之人，會時時出現。天下樹木很多，香樹卻很少，香草也很少見，只有少數山地，才會出產金銀珠寶；好人行善，也是如此！惡人作惡時，會結黨營私，而能認識真理的人卻很少。』

English version: 'If you wish to personally go and restore the relationship as before, you should be richly rewarded with treasures and a high position again.' That person said, 'Okay.' So he took out his family wealth, prepared a sumptuous feast, and also brought treasures, going to that country. He knelt down and apologized, saying, 'I have always been ignorant and foolish, and have received your grace. I was sent by you, and I bring these food, gold, silver, and precious treasures to offer to the great king. Previously, I made mistakes, my actions were inappropriate, and I went against your holy will. Since we parted, many years have passed, and I am ashamed and remorseful, feeling uneasy. Therefore, I have specially sent these tributes, hoping that you can forgive my sins.' When that king heard this, he was delighted and also blamed himself, saying, 'I have long wanted to reconcile, but I had no way to express it. That he took the initiative to come and apologize is due to my shortcomings!' So he picked up a pen and wrote a letter in reply: 'Since we parted, we have not had the chance to meet. I often think of our old friendship, when will I be able to let go of my longing? There was a separation in between, and I did not contact you in time. I did not expect that you would not forget, and you have sent a virtuous minister, bringing beautiful gifts to apologize to me! I will definitely remember your intentions, and never forget them. I hope we can meet again and eliminate the long-standing estrangement. Now I send you these treasures, which are all I have, to express my sincere heart. We can talk in detail when we meet.' After receiving the letter, that king was extremely happy. He set a date for the meeting, and they happily enjoyed themselves together. Upon examining the original mistake, it was actually not worth mentioning. It was the exaggerations of the messenger that led to this misunderstanding. They believed that the friendship between the two countries was deep, and they would help each other in times of crisis. Therefore, he personally sent many ministers, and the treasures he bestowed increased his position. Ananda said to the Buddha, 'The teachings of a mother are the greatest!' The Buddha said, 'That is correct!' He then asked the Buddha, 'Will all people in the future follow this teaching?' The Buddha said, 'Some will follow, and some will not. Why? In the future, people will become rebellious and chaotic, valuing evil and despising good, indulging their desires. Ministers will want to kill their rulers, sons will kill their parents, and disciples will harm their teachers. They will not remember the nurturing grace of their teachers, wanting them to die, only thinking of flattering themselves, and being jealous of their teachers, as if they were enemies. Their sins are too great! Why? Disciples in later generations will be respectful in front of their teachers, but will want to attack them from behind, their hearts not being in agreement. Teachers come into the world, propagating the Way and liberating all beings; yet they are hated and despised. This sin is the greatest of sins, beyond comparison. In later generations, virtuous people will appear from time to time. There are many trees in the world, but fragrant trees are rare. Fragrant grass is also rare, and only a few mountainous areas produce gold and jewels; the same is true for good people doing good deeds! When evil people do evil, they will form gangs, but those who can recognize the truth are few.'

。彌勒佛時，德人乃多，貴善賤惡，無有偏黨，道德盈盈，不可稱量。修德無上，不為罪殃，孝親敬君，奉承師長，歸命三寶，三乘興隆，三毒消索，所度無量，皆使得道。」

阿難聞之，悲喜交集：「將來末世乃有此患，不如山野愚民癡人，勝此輩者，能知去就進退之宜。」稽首而退。

佛說負為牛者經第三十九

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱，及眾菩薩。時佛明旦著衣，手執應器，入城分衛。時遠方民，將一大牛，肥盛有力，賣與此城中人。城中人買以出之，欲以殺之，在城門中，與佛相遇。其主見牛，既大多勢，畏奔突故，請十餘人，將牛共行。牛遙睹佛，心中悲喜，絕靷馳逸，數十人救，救不能制，走趣如來。如來則知憶本宿命。阿難見之，前欲搏耳，逐之一面，恐觸如來；一切眾人，亦懷恐懼，畏來傷佛。

佛告阿難：「聽之來，勿得呵之！」牛徑前往趣佛，屈前兩腳，而嗚佛足，淚出交橫，口自演言：「唯然，世尊！加以大哀，救濟危厄，令脫此難，今是其時。大聖難遭，億世時有所以出者，為眾生故。唯垂弘慈，一見濟拔。」佛言：「善哉！甚可愍哀，意之迷人，乃值斯患。」

阿難、從天龍鬼神人民，莫不愕然，甚怪所以？畜生之類，自歸天尊。阿難長跪，前問聖尊：「此牛見佛，何故自歸？本末云何？」

佛言：「乃往過去久遠世時，有轉輪王，王四天下，千子七寶，治以正法，不枉萬民，天下太平，人民安寧，五穀豐盈

現代漢語譯本：彌勒佛降世時，人們的道德會普遍提高，崇尚善良，鄙視邪惡，沒有偏袒，道德高尚，無法估量。修行道德至高無上，不會遭受罪惡的報應，孝順父母，尊敬君主，侍奉師長，皈依三寶，大乘、中乘、小乘佛法興盛，貪嗔癡三毒消散，所度化的人數無量，都能得道。 阿難聽了這些話，悲喜交加：『未來末世會有這樣的災難，還不如山野的愚民癡人，他們比這些人強，能知道進退的適宜。』說完，便向佛稽首退下。 一時，佛在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘和眾多菩薩在一起。佛在第二天早上穿好衣服，拿著缽，進城乞食。當時，遠方的人牽著一頭肥壯有力的牛，要賣給城裡的人。城裡的人買下牛後，把它牽出城，準備宰殺。在城門口，他們遇到了佛。牛的主人看到牛體型巨大，怕它奔跑，就請了十幾個人一起牽著牛走。牛遠遠地看到佛，心中悲喜交加，掙脫韁繩跑了出去，幾十個人拉都拉不住，逕直朝佛跑去。佛知道這牛的前世因緣。阿難看到牛跑來，想上前抓住牛的耳朵，把它趕到一邊，又怕碰到佛；所有的人也都感到恐懼，怕牛傷到佛。 佛告訴阿難：『讓它過來，不要呵斥它！』牛徑直走到佛面前，彎下前腿，嗚咽著舔佛的腳，淚水縱橫，口中說道：『世尊！請您大發慈悲，救我脫離危難，現在正是時候。大聖難得一見，億萬世才出現一次，都是爲了眾生。請您垂憐慈悲，看我一眼，救我脫離苦難。』佛說：『好啊！真是可憐，人心迷失，才會遭受這樣的災難。』 阿難以及天龍鬼神人民，都感到驚訝，非常奇怪這是怎麼回事？畜生竟然自己歸順天尊。阿難長跪，上前問佛：『這牛見到佛，為什麼自己歸順？這其中有什麼因緣？』 佛說：『在很久很久以前，有一個轉輪王，統治四天下，有一千個兒子，擁有七寶，用正法治理國家，不冤枉百姓，天下太平，人民安寧，五穀豐收。

English version: When Maitreya Buddha appears, people's morality will generally improve, valuing goodness and despising evil, without bias, with immeasurable virtue. Cultivating virtue will be supreme, without suffering the retribution of sin, being filial to parents, respecting rulers, serving teachers, taking refuge in the Three Jewels, the Mahayana, Madhyama, and Hinayana Buddhist teachings will flourish, the three poisons of greed, anger, and ignorance will dissipate, and the number of those who are saved will be immeasurable, all attaining enlightenment. Ananda, upon hearing these words, was filled with both sorrow and joy: 'The future end times will have such calamities, it would be better to be a foolish person in the mountains, they are better than these people, knowing the proper way to advance and retreat.' Having said this, he bowed to the Buddha and retreated. The Buddha Speaks of the Sutra of the Ox Carrying a Burden, the Thirty-ninth At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti, together with twelve hundred and fifty great Bhikshus and many Bodhisattvas. The next morning, the Buddha put on his robes, took his bowl, and entered the city to beg for alms. At that time, people from afar were leading a large, strong, and well-fed ox to sell to the people in the city. The people in the city bought the ox and led it out of the city, intending to slaughter it. At the city gate, they encountered the Buddha. The owner of the ox, seeing its large size, feared it might run away, so he asked more than ten people to help lead the ox. The ox, seeing the Buddha from afar, was filled with both sorrow and joy, broke free from its reins and ran away. Dozens of people tried to stop it, but they could not, and it ran straight towards the Buddha. The Buddha knew the ox's past life. Ananda, seeing the ox running towards them, wanted to grab its ears and push it aside, but he was afraid of touching the Buddha; all the people were also afraid, fearing that the ox would harm the Buddha. The Buddha said to Ananda: 'Let it come, do not scold it!' The ox went straight to the Buddha, bent its front legs, and licked the Buddha's feet while weeping, tears streaming down its face, and said: 'World Honored One! Please have great compassion and save me from this danger, now is the time. The Great Sage is rare to encounter, appearing only once in billions of lifetimes, all for the sake of sentient beings. Please have mercy and compassion, look at me and save me from suffering.' The Buddha said: 'Good! It is truly pitiful, the human mind is lost, and thus suffers such calamities.' Ananda, as well as the gods, dragons, ghosts, and people, were all astonished, very strange indeed, how could this be? A beast actually submits to the World Honored One. Ananda knelt down and asked the Holy One: 'Why does this ox submit itself upon seeing the Buddha? What is the cause and effect of this?' The Buddha said: 'In the distant past, there was a Wheel-Turning King, who ruled over the four continents, had a thousand sons, possessed the seven treasures, governed with the righteous Dharma, did not wrong the people, the world was peaceful, the people were at ease, and the five grains were abundant.'

。又有四德：視民如子，民奉猶父；沙門梵志，長者人民，莫不啟親；身未曾病，永得安寧；四域宣德，徹於十方。時轉輪王，遊觀四方，還欲歸宮。時見古世一親親人，而為債主所見拘繫，縛在著樹而不得去。時轉輪王七寶侍從，停住不進，怪之所以？『遙見故舊為人所拘，負五十兩金，令不得去。』聖王報之：『解之令去，當倍卿百兩金。』其人白曰：『吾復轉負某百兩金，當以償之，不能捨置。』聖王即敕諸臣下：『到宮與其百兩金。』臣下言：『諾！』即解債主得還歸家。其人數數，詣王宮門，求金不得。債主求之，避不知處。遂在生死，周旋往來，無數之劫，不償所負，至於今世，墮此牛中，所債所賣，數千兩金，故來歸佛，宿緣所牽。」

佛語阿難：「時轉輪王，則我身是；其債主者，此牛是。佛為聖王，保之為償，竟不與之，故來歸佛，求索債救。」

佛告牛主：「佛為卿行分衛倍償。」牛主不肯，還欲得牛。佛復重告：「吾稱牛身斤兩輕重與若干斤金。」故不肯矣！時釋梵天俱來下，叉手白佛：「佛勿分衛！所欲得金，萬千億兩，吾等致之。」布兩牛皮，釋梵四王，積累金寶，滿兩牛皮，爾乃各罷。

將牛到祇洹中，入其中門，觀察佛身及聖眾形，諸菩薩德，巍巍無量，光光堂堂，猶星中月，威神照遠，不可稱計。因時思惟，唸佛法眾，七日命盡，忽生天上，尋憶自識宿命世尊功德，來還人間，散華供佛，報其恩德，稽首佛足。佛為說經，即發無上正真道意，輒得立在不退轉地從無生忍，乃還天上

現代漢語譯本：又有四種德行：看待百姓如同自己的孩子，百姓也像對待父親一樣尊敬他；沙門、婆羅門、長者和人民，沒有不親近他的；他自己從未生病，永遠安寧；他的德行傳遍四方，遠達十方。當時，轉輪王巡視四方，想要返回宮殿。他看到一個過去認識的人，被債主拘禁，捆在樹上不得離開。轉輪王的七寶侍從停下腳步，不明白為什麼。『遠遠看到一個老朋友被人拘禁，因為欠了五十兩金子，所以不能離開。』聖王對他們說：『解開他的束縛讓他離開，我將加倍償還你一百兩金子。』那人回答說：『我還欠某人一百兩金子，必須償還，不能放棄。』聖王立即命令手下：『到宮殿給他一百兩金子。』手下回答：『是！』於是解開了債主的束縛，讓他回家了。那人多次到王宮門口，求取金子卻得不到。債主追討他，他躲避不知去向。於是他在生死輪迴中，往來無數劫，沒有償還所欠的債務，直到今世，墮落為這頭牛，所欠所賣，價值數千兩金子，所以來到佛這裡，是宿世因緣牽引。」 佛告訴阿難：『當時的轉輪王，就是我的前身；那個債主，就是這頭牛。我作為聖王，保證償還，最終卻沒有給他，所以他來到佛這裡，尋求償還和救助。』 佛告訴牛的主人：『我為你的牛分衛，加倍償還。』牛的主人不肯，仍然想要回牛。佛又再次說：『我稱量牛的重量，用等重的金子償還。』他還是不肯！這時，釋提桓因和梵天一同下來，合掌對佛說：『佛不要分衛！想要多少金子，萬千億兩，我們都能提供。』他們鋪開兩張牛皮，釋提桓因、梵天和四天王，堆積金銀珠寶，直到鋪滿兩張牛皮，然後各自離開。 他們把牛帶到祇洹精舍，進入其中門，觀察佛的身相和聖眾的形象，以及諸菩薩的德行，巍峨無量，光輝燦爛，如同星辰中的月亮，威神照耀遠方，不可計數。這時，牛開始思考，憶念佛法僧三寶，七天後壽命終結，忽然轉生到天上，隨即回憶起自己前世的宿命和世尊的功德，又回到人間，散花供養佛，報答佛的恩德，頂禮佛足。佛為他講經說法，他立即發起了無上正真道的心意，立刻證得不退轉的果位，從無生法忍，然後返回天上。

English version: Furthermore, he possessed four virtues: he regarded the people as his own children, and the people revered him as a father; monks, Brahmins, elders, and commoners, none were not close to him; he himself had never been ill, and was always at peace; his virtue spread throughout the four regions, reaching the ten directions. At that time, the Wheel-Turning King toured the four quarters, intending to return to his palace. He saw an old acquaintance from the past, who had been detained by a creditor, bound to a tree and unable to leave. The Wheel-Turning King's seven treasures and attendants stopped, wondering why. 'From afar, we see an old friend being detained, because he owes fifty gold pieces, and thus cannot leave.' The Holy King told them, 'Untie him and let him go, and I will repay you double, one hundred gold pieces.' That person replied, 'I also owe someone else one hundred gold pieces, which I must repay, and cannot abandon.' The Holy King immediately ordered his subordinates, 'Go to the palace and give him one hundred gold pieces.' The subordinates replied, 'Yes!' Thus, the creditor was released and allowed to return home. That person repeatedly went to the palace gate, seeking the gold but not receiving it. The creditor pursued him, but he hid and disappeared. Thus, in the cycle of birth and death, he went back and forth for countless eons, without repaying the debt, until this life, he fell into the form of this ox, owing and having sold for thousands of gold pieces, and therefore came to the Buddha, drawn by past karmic connections. The Buddha told Ananda, 'The Wheel-Turning King at that time was my past self; that creditor is this ox. I, as the Holy King, guaranteed repayment, but ultimately did not give it, so he came to the Buddha, seeking repayment and salvation.' The Buddha told the ox's owner, 'I will perform alms-begging for your ox, and repay double.' The ox's owner refused, still wanting the ox back. The Buddha then said again, 'I will weigh the ox and repay with an equal weight of gold.' He still refused! At this time, Indra and Brahma came down together, and with palms joined, said to the Buddha, 'Buddha, do not perform alms-begging! Whatever amount of gold you desire, ten thousand billion pieces, we can provide.' They spread out two ox hides, and Indra, Brahma, and the Four Heavenly Kings, piled up gold and jewels, until they filled the two ox hides, and then each departed. They brought the ox to the Jetavana Monastery, entered through its gate, and observed the Buddha's form and the appearance of the holy assembly, as well as the virtues of the Bodhisattvas, majestic and boundless, radiant and glorious, like the moon among the stars, their majestic power shining far and wide, beyond measure. At that time, the ox began to contemplate, remembering the Buddha, Dharma, and Sangha, and after seven days, its life ended, and it was suddenly reborn in the heavens. It immediately recalled its past life and the merits of the World Honored One, and returned to the human world, scattering flowers to make offerings to the Buddha, repaying the Buddha's kindness, and bowing at the Buddha's feet. The Buddha preached the Dharma for him, and he immediately generated the mind of unsurpassed, true, and right enlightenment, and instantly attained the stage of non-retrogression, from the forbearance of non-arising, and then returned to the heavens.

佛說光華梵志經第四十

一時佛游舍衛祇樹給孤獨園，與大比丘眾俱，千二百五十菩薩，無央數人。於時眾人無央數千，皆來集會在於佛所，悉下鬚髮行作沙門，各自與五百群從，修治道德，精進不懈，成得神通，生死根斷，普獲道證，周旋十方，濟度眾生。阿難白佛：「此等眾學，宿有何行、本修何德，乃致此譽，神通之慧，然為第一？」

佛告阿難：「乃往過去久遠世時，經歷劫數九十有一，維衛佛時。有一國王，名曰旃頭，城號旃頭摩提。爾時有一梵志，名光華，博學眾經，廣宣法典，無義不達；有五百眾，侍從啟受。數數往詣維衛如來，聽受經典，誘化群黎，開發愚冥，勸示正真，行作沙門修德為業。時彼國中五百營從，將五百人大臣群僚，亦作沙門。有大長者，化諸群眾，皆復舍家，行作沙門，奉行精進，不犯禁戒。命終之後，得生天上。天上壽盡，來生人間。如是上下，終而復始，九十一劫，於此佛世，皆作沙門，悉會佛所，為佛作禮，退坐一面。」

諸天、龍神、干沓和、阿須倫、迦留羅、真陀羅、摩休勒，人與非人靡不來到，會於佛所，稽首足下，遷住一面。佛時便笑。阿難問佛：「何因緣笑？至真世尊，終不虛欣，唯說其意。」佛告阿難：「見此眾人天龍鬼神來會者不？」答曰：「已見。」

佛告阿難：「維衛佛時，有一大國，名旃頭摩提，王名旃頭，皆奉大法，歸命三寶

一時，佛陀在舍衛城的祇樹給孤獨園，與眾多大比丘，一千二百五十位菩薩，以及無數的人在一起。當時，無數的人都來到佛陀所在的地方，都剃除鬚髮，出家為沙門，各自帶領五百名弟子，修習道德，精進不懈，成就神通，斷絕生死之根，普遍獲得道果，周遊十方，救度眾生。阿難問佛：『這些修行者，宿世有什麼樣的行為，本世修了什麼樣的功德，才達到這樣的聲譽，擁有神通的智慧，並且如此卓越？』 佛陀告訴阿難：『在過去久遠的時代，經歷了九十一劫，在維衛佛時期。有一位國王，名叫旃頭，他的都城叫做旃頭摩提。當時有一位婆羅門，名叫光華，他博學各種經典，廣泛宣揚佛法，沒有不通曉的義理；他有五百名弟子，跟隨他學習。他經常前往維衛如來那裡，聽受經典，引導民眾，開啟愚昧，勸導他們走上正道，出家為沙門，以修德為業。當時，那個國家有五百個營從，帶領五百位大臣和官員，也出家為沙門。有一位大長者，教化眾多民眾，也都捨棄家庭，出家為沙門，奉行精進，不犯戒律。他們命終之後，都轉生到天上。天上的壽命結束后，又轉生到人間。就這樣上下輪迴，週而復始，經歷了九十一劫，到了現在的佛世，他們都出家為沙門，都聚集在佛陀這裡，向佛陀頂禮，然後退坐在一旁。』 諸天、龍神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，人與非人，沒有不來的，都聚集在佛陀這裡，向佛陀頂禮，然後退坐在一旁。這時，佛陀笑了。阿難問佛：『是什麼因緣讓您發笑？至真世尊，不會無緣無故地歡笑，請您說出其中的原因。』佛陀告訴阿難：『你看到這些前來集會的天龍鬼神了嗎？』阿難回答說：『已經看到了。』 佛陀告訴阿難：『在維衛佛時期，有一個大國，名叫旃頭摩提，國王名叫旃頭，他們都奉行大法，歸命三寶。』

The Sutra of the Brahmin Guanghua Spoken by the Buddha, Chapter Forty At one time, the Buddha was dwelling in the Jeta Grove of Anathapindika's Park in Shravasti, together with a great assembly of monks, twelve hundred and fifty Bodhisattvas, and countless people. At that time, countless thousands of people came to where the Buddha was, all shaved their heads and beards, and became monks. Each led five hundred disciples, cultivating morality, diligently and tirelessly, achieving supernatural powers, severing the roots of birth and death, universally attaining the fruit of the Way, traveling throughout the ten directions, and saving sentient beings. Ananda asked the Buddha, 'These practitioners, what kind of actions did they have in their past lives, and what kind of merits did they cultivate in this life, that they have achieved such renown, possess the wisdom of supernatural powers, and are so outstanding?' The Buddha told Ananda, 'In the distant past, after ninety-one kalpas, during the time of the Buddha Vipasyin, there was a king named Chandu, and his capital was called Chandumati. At that time, there was a Brahmin named Guanghua, who was learned in all the scriptures, widely proclaimed the Dharma, and understood all meanings; he had five hundred disciples who followed him in learning. He frequently went to the Tathagata Vipasyin, listened to the scriptures, guided the people, enlightened the ignorant, encouraged them to walk the right path, become monks, and make cultivating virtue their profession. At that time, five hundred military camps in that country, leading five hundred ministers and officials, also became monks. There was a great elder who taught many people, and they also abandoned their families, became monks, practiced diligently, and did not violate the precepts. After they died, they were all reborn in the heavens. After their lifespan in the heavens ended, they were reborn in the human world. In this way, they went up and down, again and again, for ninety-one kalpas. In this Buddha's era, they have all become monks, gathered at the Buddha's place, bowed to the Buddha, and then sat down to one side.' Gods, dragons, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, all came, gathered at the Buddha's place, bowed at the Buddha's feet, and then sat down to one side. At this time, the Buddha smiled. Ananda asked the Buddha, 'What is the reason for your smile? The Truly Enlightened One would not smile without a reason, please tell us the meaning.' The Buddha told Ananda, 'Do you see these gods, dragons, and spirits who have come to gather?' Ananda replied, 'I have seen them.' The Buddha told Ananda, 'During the time of the Buddha Vipasyin, there was a great country named Chandumati, and the king was named Chandu. They all practiced the Great Dharma and took refuge in the Three Jewels.'

。時有梵志，名光華，總攝三達，博綜眾經，無義不達，見維衛佛化於十方，天上天下，靡不啟親，誘五百眾，往詣佛所而作沙門，咸受經戒。時其國王，棄國捐王，與五百眾，亦作沙門。有大長者，亦化群從五百之眾，行作沙門，普受道化，進獲神通，奉四等心——慈、悲、喜、護——九十一劫不歸惡趣，生天上人間，今得人身，悉來會此，亦普出家，行作沙門，啟受經戒，皆得道證。欲知爾時所行梵志豈異人乎？勿作斯觀，則吾身是。國王人民，及大長者之眾，皆是維衛如來至真同時學者，彼種此獲，功不唐捐，皆自得之。」

佛說是時，無央數人，皆發無上正真道意，應時立不退轉地，一生補處亦不可計，得成羅漢亦復如是。

佛說是時，莫不歡喜。

佛說變悔喻經第四十一

一時佛游舍衛祇樹給孤獨園，與大比丘眾俱。爾時有一居士——厭世苦患，萬物非常，身之所有財物如幻，寄居天地，猶如過客無一可貪；唯道真正，永可常存——因便出家，行作沙門，精進不懈，志本不達，則便入山。山中修行，夙夜不廢，不惜身命，佈施持戒，忍辱精進，一心智慧，守志不動，不得道證，心欲變悔，還作白衣：「學道積年，勤務不休，然心冥冥，不知所趣。本在人間，數蒙說議，口舌流盈，今在山中，復無所獲，進退無宜，不知所湊，不如脫衣還就吾業。」猶豫未定。

時山神樹神睹之，惜其功夫，方欲成就，反欲還家，志在瑕穢，代之恨恨，不可為喻。因則化作比丘尼身，冀化亂意欲發道心，堅固其志

當時有一位名叫光華的婆羅門，精通三吠陀，博覽眾經，沒有不通曉的義理。他看到維衛佛在十方世界教化眾生，天上人間，沒有不親近的，於是引導五百人前往佛所出家為沙門，都受了經戒。當時，他們的國王也捨棄王位，與五百人一同出家為沙門。還有一位大長者，也教化了五百人跟隨他出家為沙門，普遍接受佛法的教化，進而獲得了神通，奉行慈、悲、喜、護四種心，在九十一劫中沒有墮入惡道，在天上人間往返，如今得人身，都來這裡集會，也普遍出家，修行成為沙門，接受經戒，都證得了道果。你們想知道那時修行的婆羅門是誰嗎？不要這樣看，那就是我自身。國王、人民以及大長者的隨從，都是維衛如來至真同時期的學者，他們種下善因，如今獲得善果，功德不會白費，都是自己得到的。」 佛陀說這些話的時候，無數的人都發起了無上正真道的心意，當時就立於不退轉的地位，一生補處菩薩也多得不可計數，證得阿羅漢果位的也同樣如此。 佛陀說這些話的時候，沒有不歡喜的。 一時，佛陀在舍衛城的祇樹給孤獨園，與眾多大比丘在一起。當時有一位居士，厭倦世間的苦難，感嘆萬物無常，身外之物如同幻影，寄居天地之間，如同過客，沒有一樣值得貪戀；只有佛法才是真實，可以永恒存在。因此，他便出家修行，成為沙門，精進不懈，但因為沒有達到目標，就進入山中。在山中修行，早晚不懈怠，不惜身命，佈施、持戒、忍辱、精進，一心修習智慧，堅守志向不動搖，但仍然沒有證得道果，心中想要改變主意，還俗做在家之人：『學道多年，勤奮不休，然而內心昏暗，不知所向。以前在人間，經常聽聞佛法，口舌滔滔不絕，如今在山中，卻一無所獲，進退兩難，不知如何是好，不如脫下僧衣，回去做我原來的事業。』他猶豫不決。 當時，山神和樹神看到他，惋惜他的修行，眼看就要成就，反而想要還俗，心志又回到污穢之中，替他感到無比的遺憾。於是，他們就化作比丘尼的形象，希望能夠化解他混亂的心意，啓發他的道心，堅定他的志向。

At that time, there was a Brahmin named Guanghua, who mastered the three Vedas, was well-versed in various scriptures, and understood all meanings. He saw that Vipasyin Buddha was teaching in the ten directions, and that everyone, both in heaven and on earth, was drawn to him. He then led five hundred people to the Buddha's place to become monks, and they all received the precepts. At that time, their king also abandoned his kingdom and, along with five hundred people, became a monk. There was also a great elder who converted five hundred people to follow him and become monks. They all received the teachings of the Dharma, attained supernatural powers, practiced the four immeasurable minds—loving-kindness, compassion, joy, and equanimity—and for ninety-one kalpas, they did not fall into evil realms. They were reborn in heavens and among humans, and now they have obtained human bodies and have all come to this gathering. They have also all left home to become monks, received the precepts, and attained enlightenment. Do you want to know who that Brahmin was? Do not think of it that way, for it is I myself. The king, the people, and the followers of the great elder were all fellow students of the Tathagata Vipasyin. They planted these seeds and now reap the fruits. Their merits are not in vain, and they have all attained it themselves.』 When the Buddha spoke these words, countless people all generated the intention for the unsurpassed, true, and right path. At that moment, they established themselves in the stage of non-retrogression. The number of those who would become Buddhas in their next life was also immeasurable, and the number of those who attained the Arhatship was also the same. When the Buddha spoke these words, there was no one who was not joyful. The Forty-first Sutra: The Parable of Repentance and Change At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti, together with a large assembly of monks. At that time, there was a layperson who was weary of the sufferings of the world, lamenting that all things are impermanent, that worldly possessions are like illusions, that one's stay in the world is like that of a guest, and that there is nothing to be greedy for. Only the Dharma is true and can exist eternally. Therefore, he left home to become a monk, diligently practicing without slacking. However, because he had not achieved his goal, he went into the mountains. In the mountains, he practiced day and night without rest, not cherishing his life, practicing generosity, upholding the precepts, practicing patience, diligence, and wisdom with a single mind, and steadfastly maintaining his aspiration. However, he still had not attained enlightenment. He wanted to change his mind and return to lay life: 『I have studied the path for many years, diligently practicing without rest, but my mind is still in darkness, and I do not know where to go. Before, when I was among people, I often heard the Dharma, and my tongue flowed with words. Now, in the mountains, I have gained nothing. I am in a dilemma, not knowing what to do. It is better to take off my robes and return to my former occupation.』 He was hesitant and undecided. At that time, the mountain gods and tree gods saw him and felt pity for his efforts. He was about to achieve his goal, but instead, he wanted to return to lay life, and his mind was returning to defilements. They felt great regret for him. Therefore, they transformed into the form of a nun, hoping to resolve his confused mind, inspire his aspiration for the path, and strengthen his resolve.

。其比丘尼，身著珠寶，面色光榮，非世所有，復現女人，顏貌端正，色像第一，姿曜煒煒，眾類無逮。俱相謂言：「卿比丘尼，何故身著寶瓔珞？唇口妙好，猶如赤真珠。」比丘尼曰：「寶如幻化，唇如彩畫，端正喻膏，有何可貪？如卿今身，色雖端正猶如春華，身若果落不久著樹，四大合散，無有正主。唯心為本，在三界中，獨來獨去無一隨者，禍福追身如影隨形。三處皆空，無一可賴，為罪所覆，五陰六蓋，心閉意塞，不解三昧。」

比丘聞之心即覺了，知審如言識別四大本因緣合，貪身自害，剖判本空，猶如寄居，觀十方人，無有親疏，則心了意解，諸漏得盡，生死已斷，悉無起分，出入自由，不著垢塵，爾乃達知，山樹有故，化如除浮雲。樹神跪拜，自陳：「辛苦周旋三界，五陰所覆，十二牽連，忽始相因，唯見愍哀救濟此覆。」即為說經，使心開解，奉受五戒，修行十善，塞惡三塗，道心稍前，遂至無極，入佛正真。

於時世尊，告諸比丘：「解其本末，執心當堅，無得後悔。」

佛說馬喻經第四十二

昔有長者，畜一好馬，初得之時，志操奔突，不可御調。適欲被騎，舉前兩腳，跳上游逸，四出橫走，不從徑路，入于溝渠，突樹墻壁。其主長者，甚懷瞋恨，還歸在家，鞭撾酷毒，不與水草，獨令窮困。飢餓心惱，而自克責，心中無計，不知何施？空中聲出，則告之曰：「順從其主，時無患難。」時馬心解，明日長者，故乘騎試，以著鞍勒，馬即受之，不復跳踉

現代漢語譯本：那些比丘尼，身上佩戴著珠寶，面容煥發光彩，非世俗所有。她們又顯現出女人的形象，容貌端莊，姿色絕佳，儀態光彩照人，無人能及。她們互相說道：『你們這些比丘尼，為何身上佩戴著寶貴的瓔珞？嘴唇如此美好，如同紅色的真珠。』比丘尼回答說：『珠寶如同幻化，嘴唇如同彩繪，端正的容貌如同塗抹的油脂，有什麼值得貪戀的呢？就像你們現在的身體，雖然容貌端正如同春天的花朵，但身體如果像果實一樣從樹上掉落，不久就會散落，四大分離，沒有真正的主人。只有心才是根本，在三界之中，獨自來去，沒有誰能跟隨。禍福追隨自身，如同影子跟隨形體。三處皆是空無，沒有可以依賴的，被罪惡所覆蓋，被五陰六蓋所矇蔽，心意閉塞，不理解三昧的道理。』 比丘們聽到這些話，立刻覺悟了，明白這些話真實不虛，認識到四大是因緣和合而成，貪戀身體只會自害。他們剖析身體的本質是空無，如同寄居的房屋。他們觀察十方眾人，沒有親疏之別，於是心意通達，煩惱都已斷盡，生死輪迴已經結束，不再有任何生起的可能。他們出入自由，不沾染塵垢，這才明白，山林樹木的存在也是因緣和合，如同浮雲消散。樹神跪拜，自己陳述說：『我辛苦地在三界中周旋，被五陰所覆蓋，被十二因緣所牽連，忽然開始有了因果。我只希望您能慈悲憐憫，救濟我脫離這種覆蓋。』於是比丘為樹神講經說法，使樹神心開意解，接受了五戒，修行十善，堵塞了惡道的三途，道心逐漸向前，最終達到無極的境界，進入了佛的正道。 這時，世尊告訴眾比丘：『要理解事情的本末，要堅定自己的心，不要後悔。』 從前，有一位長者，養了一匹好馬。剛得到這匹馬的時候，它性情暴躁，難以駕馭。剛想騎它，它就抬起前腿，跳躍奔跑，四處亂竄，不走正路，不是掉進溝渠，就是撞到樹木墻壁。它的主人長者非常生氣，回到家后，用鞭子狠狠地抽打它，不給它水草，讓它獨自受苦。馬飢餓難耐，心中煩惱，責備自己，卻又無計可施，不知道該怎麼辦。這時，空中傳來聲音，告訴它說：『順從你的主人，就不會有災難。』馬聽后明白了，第二天，長者又試著騎它，給它套上鞍轡，馬立刻接受了，不再跳躍奔跑。

English version: Those nuns, adorned with jewels, with faces radiant, not of this world, also appeared as women, with dignified countenances, the most beautiful in appearance, their forms shining brightly, unmatched by any. They said to each other, 'You nuns, why do you wear precious necklaces? Your lips are so beautiful, like red pearls.' The nuns replied, 'Jewels are like illusions, lips like painted colors, a dignified appearance like applied ointment, what is there to covet? Like your present bodies, though your appearances are dignified like spring flowers, if the body falls like a fruit from a tree, it will soon scatter, the four elements separating, with no true master. Only the mind is the root, in the three realms, it comes and goes alone, with no one to follow. Fortune and misfortune follow the body like a shadow follows form. The three places are all empty, there is nothing to rely on, covered by sin, obscured by the five aggregates and six coverings, the mind is closed and the will is blocked, not understanding the principle of samadhi.' The monks, upon hearing these words, immediately awakened, understanding that these words were true, recognizing that the four elements are a combination of causes and conditions, and that attachment to the body only harms oneself. They analyzed the essence of the body as empty, like a temporary dwelling. They observed all people in the ten directions, without distinction of closeness or distance, and thus their minds became clear, all afflictions were exhausted, the cycle of birth and death had ended, and there was no possibility of arising again. They came and went freely, not stained by dust, and then they understood that the existence of mountains and trees was also a combination of causes and conditions, like the dispersal of floating clouds. The tree spirit knelt down, stating, 'I have labored in the three realms, covered by the five aggregates, entangled by the twelve links, suddenly beginning with cause and effect. I only hope that you will have compassion and mercy, and save me from this covering.' Then the monks preached the Dharma to the tree spirit, causing the tree spirit to open its mind and understand, accept the five precepts, practice the ten virtues, block the three evil paths, and gradually advance in the path, finally reaching the boundless realm, entering the true path of the Buddha. At that time, the World Honored One told the monks, 'Understand the beginning and the end of things, keep your minds firm, and do not regret it.' The Buddha Speaks the Sutra of the Horse Analogy, Forty-Second In the past, there was an elder who owned a fine horse. When he first got the horse, it was unruly and difficult to control. As soon as he tried to ride it, it would raise its front legs, jump and run, darting around, not following the proper path, either falling into ditches or crashing into trees and walls. Its owner, the elder, was very angry. When he returned home, he whipped it severely, did not give it water or grass, and left it to suffer alone. The horse was hungry and distressed, blaming itself, but had no idea what to do. Then, a voice came from the sky, telling it, 'Obey your master, and you will have no trouble.' The horse understood. The next day, the elder tried to ride it again, putting on the saddle and bridle. The horse immediately accepted it and no longer jumped or ran around.

。騎上鞍住，亦不為態，牽東西南北，行從而不違，與谷飲之，隨時訊息令飽滿肥盛氣力。后騎將行，轉遂調柔，日日成就。

後生二子，至數歲，長者乘之。后不順從，跳踉橫走斷絕韁靽，捶杖加之不以改行，還歸餓之。乃思己殃，食以臭草，飲以濁泉，自作己受，何所復怨？夜行見母，長跪問言：「今者大家，獨見憎毒，不得水草，撾鞭甚酷。母獨高處，不念親戚，行來欣欣，一身喜樂，高望遠視，猶若鴻鵠，不憂子孫獨遇此酷。」其母答曰：「是卿身過，何所怨責？長者授勒被鞍，即便受騎，汝隨順東西從之，便見愛耳！斯事極易而卿反之，故獲此殃！」子聞母教，明日即從。長者試之，安然順之，騎之授身，令行即行，令住尋住。長者大喜，馬即調良，飲食隨時，與母無異。

假以為喻，長者謂佛，馬喻學人，不受佛教，放心恣意，不從道化，故為說法，令知去就。跳踉走行，不可制者，加以捶杖，為演五戒十善，生天人中，罪者示以地獄、餓鬼畜生，勤苦之難，三界之患，往來輪轉，無一可安。設不犯惡，五戒十善，乃開化之，四等六度，神通之行，在於十方諸佛共會，三毒消除，去諸陰蓋。其子從母，長跪問曰前聞其師所行法則，師說深淺之行皆有意。故五戒十善因，為天人說，空無相愿，六度無極，四等四恩，不在生死，不住滅度，乃入正真，勇果之徒，處神通乘，周旋三界，度脫一切。

佛說比丘尼現變經第四十三

昔者舍衛之城，城名拘薩

給馬套上鞍具，也不要表現出不耐煩的樣子，牽著它向東西南北走，它都會跟隨而不違背。給它餵食穀物，隨時注意讓它吃飽，變得肥壯有力。之後騎馬出行，它就會變得溫順，每天都有進步。 後來生了兩匹小馬，長到幾歲時，年長的馬就騎上了它們。但小馬不順從，跳躍奔跑，橫衝直撞，掙斷韁繩，即使鞭打它們也不改變行為，只好讓它們捱餓。它們這才反思自己的過錯，吃著臭草，喝著渾濁的泉水，自作自受，還能怨誰呢？晚上，小馬見到母親，長跪著問道：『現在大家，唯獨憎恨我們，不給我們水草，鞭打得非常厲害。母親您卻在高處，不念及親戚，走來走去，歡天喜地，自己享樂，高瞻遠矚，就像鴻鵠一樣，不擔心子孫遭受這樣的苦難。』它的母親回答說：『這是你們自身的過錯，有什麼可抱怨的呢？年長的馬給你們套上韁繩和鞍具，你們就應該接受騎乘，你們如果順從地跟隨它，就會得到喜愛！這件事非常容易，而你們卻反其道而行之，所以才遭受這樣的災禍！』小馬聽了母親的教誨，第二天就順從了。年長的馬試著騎它們，它們安然順從，騎上就讓騎，讓走就走，讓停就停。年長的馬非常高興，小馬也變得馴良，飲食也按時供應，和母親一樣。 這可以作為一個比喻，年長的馬比喻佛，小馬比喻學佛之人，不接受佛的教誨，放縱自己的心意，不遵循佛法教化，所以佛才說法，讓他們知道該如何做。那些跳躍奔跑，無法控制的，就用鞭打來比喻，為他們宣講五戒十善，讓他們能夠升到天界。對於那些犯了罪的，就用地獄、餓鬼、畜生道的苦難來警示他們，讓他們知道三界的苦患，往來輪迴，沒有一處可以安身。如果他們不犯惡，遵守五戒十善，就進一步開導他們，讓他們修習四等六度，神通之行，最終在十方諸佛的集會中，消除三毒，去除各種煩惱。小馬聽從了母親的教誨，長跪著問道：『之前聽師父所講的修行法則，師父所說的深淺修行都有其用意。所以五戒十善是天人的因，空無相愿，六度無極，四等四恩，不在生死，不住滅度，才能進入真正的境界，成為勇猛果敢的修行者，處於神通之乘，周旋於三界，度脫一切眾生。』 過去在舍衛城，城名叫拘薩

Put on the saddle, without showing any impatience. Lead it to the east, west, south, and north, and it will follow without disobedience. Feed it grains, and pay attention to its needs so that it is full, fat, and strong. Later, when riding it, it will become gentle and improve day by day. Later, two foals were born. When they were a few years old, the older horse rode them. But the foals were disobedient, jumping and running, dashing around, breaking the reins. Even when whipped, they did not change their behavior, so they were left to starve. Only then did they reflect on their mistakes, eating foul grass and drinking muddy water. They brought it upon themselves, so who could they blame? At night, the foals saw their mother and knelt down, asking: 'Now everyone hates us, not giving us grass or water, and whipping us severely. Mother, you are up high, not thinking of your relatives, walking around happily, enjoying yourself, looking far ahead like a swan, not worrying about your offspring suffering such hardship.' Their mother replied: 'This is your own fault, what is there to complain about? When the older horse put the reins and saddle on you, you should have accepted being ridden. If you had followed it obediently, you would have been loved! This was very easy, but you did the opposite, so you suffered this disaster!' The foals listened to their mother's teachings and obeyed the next day. The older horse tried to ride them, and they were obedient. When ridden, they allowed it, when told to go, they went, and when told to stop, they stopped. The older horse was very happy, and the foals became tame. Their food was provided on time, just like their mother's. This can be used as a metaphor. The older horse represents the Buddha, and the foals represent those who study Buddhism. They do not accept the Buddha's teachings, indulge their own minds, and do not follow the Dharma. Therefore, the Buddha teaches them, so they know what to do. Those who jump and run, and cannot be controlled, are like those who are whipped. The Buddha teaches them the Five Precepts and the Ten Virtues, so they can ascend to the heavens. For those who have committed sins, the Buddha uses the suffering of hell, hungry ghosts, and animals to warn them, so they know the suffering of the three realms, the cycle of rebirth, and that there is no place to rest. If they do not commit evil and follow the Five Precepts and Ten Virtues, they are further guided to practice the Four Immeasurables and the Six Perfections, the path of supernatural powers. Ultimately, in the assembly of Buddhas in the ten directions, they eliminate the three poisons and remove all afflictions. The foals listened to their mother's teachings and knelt down, asking: 'Before, we heard the master's teachings on the rules of practice. The master's teachings on the profound and shallow practices all have their purpose. Therefore, the Five Precepts and Ten Virtues are the cause for heavenly beings. The emptiness, non-form, and non-desire, the Six Perfections without limit, the Four Immeasurables and Four Graces, are not in birth and death, nor in cessation, but enter the true realm, becoming courageous and resolute practitioners, dwelling in the vehicle of supernatural powers, moving through the three realms, and liberating all beings.' The Sutra of the Transformations of Bhikshunis, Chapter 43 In the past, in the city of Shravasti, the city was called Kosala.

。國中有諸蕩逸淫亂之眾，專為兇惡，不隨徑路，一國患之，以為酷苦，伴黨相追，共為惡逆，官家求取，馳走叵得。於時國中諸比丘尼，俱共遊行，樹下精專，思惟正道，不捨心懷。眾比丘尼，智慧第一，名曰差摩；神足第一，名蓮華鮮，各各有德行，威神巍巍。時天小熱，俱行欲洗，詣流水側，兇眾遙見，即生噁心淫意隆崇，欲以犯之。候比丘尼，適脫衣被，入水洗浴，尋前掣衣，持著遠處，欲牽犯之。

時比丘尼，見發逆意，意中愴然，愍之為愚，因脫兩眼，著其掌中，以示諸逆。「卿所愛我，唯愛面色，今我以盲，何所可好？」復示腸胃身體五藏手腳各異，棄在一面，謂兇眾言：「好為所在？」逆兇見此忽然恐怖，知世無常，三界如寄，其身化成，骨血不凈，無可貪者。尋還衣被，稽首悔過：「所作無狀，反逆無義，愿舍其殃。」長跪叉手，各受五戒。將至佛所，稽首于地，自責其罪：「盲冥無知，迷來日久，作惡不罷，不覺世世當受禍危，今蒙大聖垂恩救濟，乃感比丘尼威德化眼，去罪罪輕，稍近無為。」

佛言：「善哉！惡趣已離，轉當成就，如樹花枝，果實以茂，行亦從斯。」諸人欣然，求作沙門。佛即聽之：「正心為本。」尋時出家，守護諸根，眾殃永除，五蓋不存，三毒消滅，為佛子孫，以斷生死，自然神通，爾乃識別佛之大恩。

佛說孤獨經第四十四

昔有一人，幼少孤苦，獨一身居。種作廣田，益有犛牛，得收五穀，乳酪醍醐，眾果菜茹不可限量，供給遠近諸食之者，往來每與窮困，名德流佈普通十方

國內有一些放蕩不羈的惡徒，專門作惡，不走正道，全國都為他們擔憂，認為他們非常殘暴，他們結黨營私，一起作惡，官府想要抓捕他們，卻四處逃竄難以捉拿。當時，國內的一些比丘尼，都聚集在一起，在樹下專心修行，思考正道，不放棄心中的信念。這些比丘尼中，智慧第一的叫做差摩，神通第一的叫做蓮華鮮，她們各自都有德行，威嚴神聖。當時天氣有些炎熱，她們一起去洗澡，來到河邊，那些惡徒遠遠地看見她們，立刻心生邪念，淫慾高漲，想要侵犯她們。他們等比丘尼們剛脫下衣服，進入水中洗浴時，就立刻衝上前去搶走她們的衣服，拿到遠處，想要強行侵犯她們。 當時，比丘尼們看到他們起了邪念，心中悲傷，憐憫他們的愚蠢，於是挖出自己的兩隻眼睛，放在手掌中，給那些惡徒看。「你們愛我，只是愛我的容貌，現在我成了瞎子，還有什麼可愛的呢？」又把腸胃、身體五臟、手腳等各部分都拿出來，扔在一邊，對惡徒們說：「你們喜歡的，在哪裡呢？」惡徒們看到這些，突然感到恐懼，知道世事無常，三界如寄，身體是由骨血組成的不凈之物，沒有什麼值得貪戀的。他們立刻歸還衣服，跪地磕頭懺悔：「我們所作所為，無理無義，希望能夠消除我們的罪孽。」他們長跪合掌，各自受了五戒。他們被帶到佛陀面前，跪地磕頭，責備自己的罪過：「我們盲目無知，迷惑已久，作惡不止，不覺悟到世世代代將要遭受禍患，現在蒙受大聖的恩德救濟，又被比丘尼的威德感化，罪過減輕，逐漸接近無為的境界。」 佛陀說：「好啊！你們已經脫離了惡道，將來必定會有成就，就像樹木的花枝，果實會茂盛一樣，修行也是如此。」眾人聽了非常高興，請求出家做沙門。佛陀立刻答應了他們：「以正心為根本。」他們隨即出家，守護自己的六根，所有的災禍都永遠消除，五蓋不再存在，貪嗔癡三毒消滅，成為佛陀的子孫，斷絕了生死輪迴，自然獲得了神通，這才認識到佛陀的偉大恩德。 從前有一個人，從小就孤苦伶仃，獨自一人生活。他耕種著廣闊的田地，還有耕牛，收穫了五穀，乳酪和醍醐，各種水果蔬菜數不勝數，他把這些食物供給遠近來吃飯的人，經常幫助窮困的人，他的美名傳遍了四方。

In the country, there were many dissolute and unrestrained people, who specialized in evil deeds, did not follow the right path, and the whole country worried about them, considering them extremely cruel. They formed gangs, committed evil together, and when the government tried to capture them, they fled everywhere and were difficult to apprehend. At that time, some bhikkhunis (Buddhist nuns) in the country gathered together, practicing diligently under the trees, contemplating the right path, and not abandoning their faith. Among these bhikkhunis, the one with the greatest wisdom was named Chama, and the one with the greatest supernatural powers was named Lotus Fresh. Each of them had virtue, and their majestic presence was awe-inspiring. At that time, the weather was a bit hot, and they went together to bathe, arriving at the riverside. Those evil people saw them from afar, and immediately evil thoughts arose in their minds, their lustful desires surged, and they wanted to violate them. They waited until the bhikkhunis had just taken off their clothes and entered the water to bathe, then they immediately rushed forward, snatched their clothes, took them far away, and wanted to forcibly violate them. At that time, the bhikkhunis saw that they had evil intentions, and their hearts were filled with sorrow, pitying their foolishness. So, they dug out their own two eyes, placed them in their palms, and showed them to the evil people. 'You love me only for my appearance, but now that I am blind, what is there to love?' They then took out their intestines, stomach, internal organs, hands, and feet, and threw them aside, saying to the evil people, 'Where is what you love?' When the evil people saw this, they suddenly felt fear, knowing that the world is impermanent, the three realms are like a temporary dwelling, and the body is made of impure bone and blood, with nothing worth coveting. They immediately returned the clothes, knelt down, and repented, saying, 'What we have done is unreasonable and unjust, we hope to eliminate our sins.' They knelt with their palms together, and each received the five precepts. They were brought before the Buddha, knelt down, and blamed themselves for their sins, saying, 'We were blind and ignorant, confused for a long time, and continued to do evil, not realizing that we would suffer misfortune in every life. Now, we have received the grace of the Great Sage and have been saved, and we have been transformed by the majestic virtue of the bhikkhunis. Our sins have been reduced, and we are gradually approaching the state of non-action.' The Buddha said, 'Good! You have already left the evil paths, and in the future, you will surely achieve success, just like the branches of a tree, where the fruit will be abundant. Cultivation is also like this.' The people were very happy and asked to become monks. The Buddha immediately agreed, saying, 'Take the right mind as the foundation.' They immediately became monks, guarding their six senses, and all calamities were forever eliminated. The five hindrances no longer existed, the three poisons of greed, anger, and ignorance were extinguished, and they became the Buddha's descendants, cutting off the cycle of birth and death, naturally obtaining supernatural powers, and then realizing the great kindness of the Buddha. The Buddha Speaks the Solitude Sutra, Forty-Fourth Once upon a time, there was a person who was orphaned from a young age and lived alone. He cultivated vast fields, had oxen for plowing, and harvested grains, milk, cheese, and ghee. There were countless fruits and vegetables. He provided these foods to people who came from far and near to eat, and often helped the poor. His good name spread throughout the ten directions.

。時說眾喻解悟其意，當得伴黨獨不可諧，眾人咸來皆共居止，在其人邊居家遂多，更立城邑。取婦生子，子大眾多，父轉年大，教告諸子：「當可施行，護身口意，布恩施德。」子各違錯，不從其教言。「父今已老，何不寂然？妄有所教，誰當受之？」父得子惱，心自念言：「吾本一身，所豐廣施遠近，下及不逮，今得諸子，亂我身心，不從其教，不如無子。」

佛言：「人本立神，一身清明，能有所益。奉于正行，強有所觀，不解本無，自見有身，因生五陰六衰之惑，反為所迷，不至正真；后解三界一切皆空，五陰悉除，三毒自滅，乃至無上正真之道。」

生經卷第五

佛說梵志經第四十五

一時佛游舍衛祇樹給孤獨園，與千二百五十比丘俱。爾時世尊，晨旦著衣持缽，入舍衛城分衛，次第求食，即時轉行到梵志舍。時彼梵志，遙見世尊——威神巍巍，諸根寂定，其心湛靜，降伏諸根，無復衰入，如日之升出于山崗、如月盛滿眾星獨明、如帝釋宮處於忉利、如梵天王在諸梵中、如高山上而大積雪現於四遠、如樹華茂其心憺泊、如水之清，三十二相莊嚴其身，八十種好遍佈其體，威神光光不可稱限，睹之如日——即從座起，與眷屬俱，前行奉迎，稽首佛足，請坐別床。佛便就坐。時梵志、梵志婦，心懷踴躍，若干種食，香潔之饌，手自斟酌，供養無極。飯食畢訖，舉缽洗手，更取卑㯓，聽佛說經

現代漢語譯本：當時，（人們）用各種比喻來解釋，使大家領悟其中的道理。當（人們）能夠和睦相處時，卻偏偏有人不能與大家和諧相處。於是，大家都來到一起共同居住，在那些人旁邊居住的人也越來越多，就建立起了城邑。他們娶妻生子，孩子長大后數量眾多，父親年紀也漸漸大了，就教導他的孩子們說：『你們應當施行善事，保護好自己的身、口、意，廣施恩德。』但孩子們卻各自違背錯誤，不聽從父親的教誨。他們說：『父親現在已經老了，為什麼不安靜地待著呢？胡亂教導，誰會聽你的呢？』父親因為孩子們的惱怒而感到煩惱，心裡自言自語道：『我本來是一個人，所施予的恩惠廣闊而深遠，下至那些弱小的人，現在有了這些孩子，卻擾亂我的身心，不聽從我的教誨，還不如沒有孩子。』 佛說：『人本來是立足於精神的，自身清凈光明，就能有所利益。奉行正道，勉強地去觀察，卻不理解本來的空無，反而執著于有自身的存在，因此產生了五陰和六衰的迷惑，反而被迷惑，不能達到真正的真理；後來理解到三界一切皆空，五陰全部消除，貪嗔癡三毒自然滅亡，最終達到無上正真的道。』

English version: At that time, people used various metaphors to explain, enabling everyone to understand the principles. When people could live in harmony, there were those who could not get along with everyone. So, everyone came together to live, and more and more people lived near them, and they established cities. They married and had children, and when the children grew up, they were numerous. The father also grew old, and he taught his children, saying, 'You should practice good deeds, protect your body, speech, and mind, and bestow kindness and virtue.' But the children each went astray, not listening to their father's teachings. They said, 'Father is now old, why not stay quiet? Teaching randomly, who will listen to you?' The father was annoyed by his children's anger and said to himself, 'I was originally alone, and the kindness I bestowed was vast and far-reaching, down to the weak. Now that I have these children, they disturb my mind and body, and they do not listen to my teachings. It would be better to have no children.' The Buddha said, 'People are originally based on spirit, and if one's self is pure and bright, one can benefit. If one practices the right path and forces oneself to observe, but does not understand the original emptiness, one will cling to the existence of the self, thus creating the confusion of the five aggregates and the six declines, and will be misled, unable to reach the true truth. Later, one will understand that everything in the three realms is empty, all five aggregates are eliminated, the three poisons of greed, anger, and ignorance will naturally perish, and one will ultimately reach the supreme true path.'

於時世尊，即為梵志及妻子僕從下使，講說經道，開解其心，分別其義，諸佛之法，隨其本源而演分別，佈施持戒，忍辱精進，一心智慧，應病與藥，尋而心解，苦習盡道。於時梵志妻子僕從下使，即于座上，逮四聖諦，取要言之，則得天眼，歸佛法眾，奉受五戒。於是梵志，即從座起，稽首佛足，白世尊曰：「大聖弘恩得現利義，今日所獲，度于眾患，皆是如來、至真、等正覺之所救濟，猶如大云周于虛空，普雨天下，多所潤澤。世尊如是，常以大哀無極之慈，廣說大法。」

佛告諸比丘：「汝等寧聞梵志今所宣揚口所說乎？」比丘對曰：「唯然，世尊！已見已聞。」

佛言：「今此梵志與諸眷屬，皆獲大利，如是具足；吾于異世，令此梵志得獲廣普。乃往過去久遠世時，波羅奈城，有一尊者，名曰所守，是梵志種也，黠慧聰明，識解義理，卒對之辭，口言柔美，為王所敬，常可王心。其國多有葡萄酒漿飲食之具，王及人民，飲食快樂。彼時梵志作異技術，多所娛樂，令王欣愕。王大歡喜，多所賜遺：『恣其所欲？』梵志白王：『我當歸家，自問其婦，欲何志求？』王即可之。梵志便還，到家問婦：『我興異術，令王歡喜，許我所愿。汝何所求？以誠告我，為卿致來。』婦問梵志：『君何所愿？』其夫答曰：『我願一縣。』其婦答曰：『用縣邑求，我願得百種瓔珞莊飾、臂釧步瑤之屬、種種衣服、奴婢乳酪、醍醐飲食。』於時梵志，復問其子：『汝何所求？』其子答曰：『我之所愿，不用步行，得乘車馬與王太子大臣俱游

現代漢語譯本：當時，世尊為這位婆羅門及其妻子、僕從和下人講說佛法，開導他們的心智，詳細解釋佛法的含義。佛陀的教法，是根據其根本的來源而展開闡述的，包括佈施、持戒、忍辱、精進、一心和智慧。佛陀根據他們的不同情況給予相應的教導，他們很快就理解了苦、集、滅、道四諦的真理。當時，婆羅門及其妻子、僕從和下人，當場就證得了四聖諦。簡而言之，他們獲得了天眼，皈依了佛、法、僧三寶，並受持了五戒。於是，婆羅門立即從座位上站起來，向佛陀的腳稽首，並對世尊說：『大聖的弘大恩德使我們獲得了現實的利益，今天所獲得的成就，使我們擺脫了各種痛苦，這都是如來、至真、等正覺的救濟。這就像巨大的雲彩覆蓋天空，普降甘霖滋潤大地一樣。世尊您也是如此，總是以無限的慈悲，廣泛地宣說大法。』 佛陀告訴眾比丘：『你們是否聽到了婆羅門剛才所宣揚和說的話？』比丘們回答說：『是的，世尊！我們已經聽到了。』 佛陀說：『現在這位婆羅門和他的眷屬都獲得了巨大的利益，如此圓滿。我在過去世中，也曾讓這位婆羅門獲得廣大的利益。在很久很久以前，波羅奈城有一位尊者，名叫所守，他也是婆羅門種姓。他聰明智慧，理解事理，能言善辯，口齒伶俐，說話柔和動聽，深受國王的尊敬，常常能讓國王感到滿意。那個國家有很多葡萄酒、飲料和食物，國王和人民都生活得非常快樂。當時，這位婆羅門表演各種技藝，給大家帶來很多娛樂，讓國王感到非常驚訝。國王非常高興，賞賜了他很多東西，並說：『你可以隨意提出你的願望。』婆羅門對國王說：『我應該回家問問我的妻子，她想要什麼。』國王同意了。婆羅門回到家，問妻子：『我表演了特殊的技藝，讓國王非常高興，他答應滿足我的願望。你想要什麼？請誠實地告訴我，我會為你帶來。』妻子問婆羅門：『你想要什麼？』他的丈夫回答說：『我想要一個縣。』他的妻子回答說：『用縣邑來換，我想要一百種瓔珞裝飾、臂釧、步搖等飾品，各種各樣的衣服、奴婢、乳酪和醍醐等食物。』當時，婆羅門又問他的兒子：『你想要什麼？』他的兒子回答說：『我希望不用步行，可以乘坐車馬，和王子大臣們一起遊玩。』

English version: At that time, the World Honored One, for the Brahmin, his wife, servants, and subordinates, expounded the scriptures, enlightened their minds, and explained the meanings in detail. The Buddha's teachings, based on their fundamental origins, were elaborated upon, including giving, keeping precepts, patience, diligence, mindfulness, and wisdom. The Buddha, according to their different situations, gave appropriate teachings, and they quickly understood the truth of the Four Noble Truths: suffering, its cause, its cessation, and the path. At that time, the Brahmin, his wife, servants, and subordinates, immediately attained the Four Noble Truths on the spot. In short, they gained the divine eye, took refuge in the Buddha, Dharma, and Sangha, and received the five precepts. Then, the Brahmin immediately rose from his seat, bowed at the Buddha's feet, and said to the World Honored One: 'The Great Sage's great kindness has brought us immediate benefits. What we have achieved today, freeing us from all kinds of suffering, is all due to the salvation of the Tathagata, the Truly Enlightened One. It is like a great cloud covering the sky, raining down to nourish the earth. The World Honored One is also like this, always with boundless compassion, widely proclaiming the Great Dharma.' The Buddha said to the monks: 'Have you heard what the Brahmin just proclaimed and said?' The monks replied: 'Yes, World Honored One! We have heard it.' The Buddha said: 'Now this Brahmin and his family have all gained great benefits, so complete. In past lives, I also caused this Brahmin to gain vast benefits. A long, long time ago, in the city of Varanasi, there was a venerable one named So Shou, who was also of the Brahmin caste. He was intelligent and wise, understood principles, was eloquent, and spoke softly and pleasantly. He was respected by the king and often pleased the king. That country had a lot of wine, drinks, and food, and the king and the people lived very happily. At that time, this Brahmin performed various skills, bringing much entertainment to everyone, which surprised the king. The king was very happy and rewarded him with many things, saying: 'You can ask for whatever you want.' The Brahmin said to the king: 'I should go home and ask my wife what she wants.' The king agreed. The Brahmin returned home and asked his wife: 'I performed special skills that made the king very happy, and he promised to fulfill my wish. What do you want? Please tell me honestly, and I will bring it to you.' The wife asked the Brahmin: 'What do you want?' Her husband replied: 'I want a county.' His wife replied: 'Instead of a county, I want a hundred kinds of ornaments, such as necklaces, armlets, and hairpins, all kinds of clothes, servants, milk, and ghee.' At that time, the Brahmin asked his son: 'What do you want?' His son replied: 'I hope I don't have to walk, but can ride in a carriage and travel with the princes and ministers.'

。』於時梵志，復問其女：『欲何志愿？』其女對曰：『我所求者，欲得珠寶以自嚴身上妙被服，千女中央而獨姝好，用余異愿乎！』於時梵志又問奴婢：『欲何志求？』奴言：『欲得車牛覆田耕具。』婢曰：『欲得碓磨，舂粟硙面以安，四大人不得食，則不悅喜，無以自安。』於時梵志，還詣王所，具足為王本末說此妻子奴婢所可求也。復以偈重歌曰：

「『大王愿聽之！　　所愿各各異， 我家心不同，　　婦索百瓔珞， 男求車馬乘，　　女愿珠寶飾， 吾前畜奴婢，　　求田及硙磨。』

「於時王以偈答曰：

「『隨汝之所欲，　　則與不違心， 應時使梵志，　　皆得歡喜悅。 其王皆以賜，　　各各如志願， 如意得具足，　　歡喜無一恨。』」

佛告比丘：「欲知爾時國王者，則吾身是；爾時梵志，則今梵志身是；其妻者，今梵志妻是；子則子；女則女；奴則奴；婢則婢是。」

佛說君臣經第四十六

一時佛游王舍城靈鷲山中，與大比丘千二百五十人俱。爾時諸比丘，心自興念：「承佛威神，諸天感之，得未曾有。於是世尊，常以慈愍，調達而反害意向于如來。佛以大哀弘意待之。」或複比丘，而說此言：「往者世尊，豈不察知調達兇惡心懷諂害，而令舍家除其頭髮？」或有比丘各各議言：「佛已預知調達兇惡心懷危諂

現代漢語譯本：當時，梵志又問他的女兒：『你想要什麼？』他的女兒回答說：『我所求的，是想要珠寶來裝飾自己，穿上最華美的衣服，在眾多女子中顯得格外美麗，我還有什麼別的願望呢！』當時，梵志又問奴婢：『你們想要什麼？』奴隸說：『想要車牛和耕田的工具。』婢女說：『想要石臼和磨，用來舂米磨面，讓四位大人吃得安心，如果吃不好，我們也不安心。』當時，梵志回到國王那裡，把他的妻子、兒女、奴婢所求的東西都詳細地告訴了國王。又用偈語重複說道： 『大王請聽我說！每個人的願望都不同，我家人的心思各異，妻子想要各種瓔珞，兒子想要車馬乘坐，女兒想要珠寶首飾，我以前的奴婢，想要田地和磨。』 當時，國王用偈語回答說： 『隨你們的願望，我都會滿足你們，不會違揹你們的心意，應該讓梵志他們，都得到歡喜快樂。』國王把他們所求的都賜給了他們，每個人都如願以償，得到了滿足，沒有一絲遺憾。』 佛告訴比丘們：『想知道當時的國王是誰嗎？那就是我的前身；當時的梵志，就是現在的梵志；他的妻子，就是現在的梵志的妻子；兒子就是兒子；女兒就是女兒；奴隸就是奴隸；婢女就是婢女。』 我聽到的就是這樣： 一時，佛在王舍城的靈鷲山中，與一千二百五十位大比丘在一起。當時，比丘們心中想：『承蒙佛的威神，諸天都感動了，真是前所未有。然而世尊，總是以慈悲之心，對待想要加害於如來的提婆達多。佛以大慈大悲之心對待他。』有的比丘又說：『過去世尊，難道不知道提婆達多心懷兇惡，想要陷害他，還讓他出家剃度嗎？』有的比丘各自議論說：『佛已經預知提婆達多心懷兇惡，想要危害佛陀。』

English version: At that time, the Brahmin asked his daughter again, 'What do you desire?' His daughter replied, 'What I seek is to have jewels to adorn myself, to wear the finest clothes, to be exceptionally beautiful among many women. What other desires could I have!' At that time, the Brahmin asked the servants, 'What do you desire?' The male servant said, 'I desire carts, oxen, and farming tools.' The female servant said, 'I desire a mortar and a mill to pound rice and grind flour, so that the four adults can eat in peace. If they are not well-fed, we will not be at ease.' At that time, the Brahmin returned to the king and told him in detail what his wife, children, and servants desired. He repeated it in verse: 'Great King, please listen! Each person's desires are different. The minds of my family are varied. My wife seeks various necklaces, my son seeks chariots and horses, my daughter desires jeweled ornaments, and my former servants seek land and mills.' Then the king replied in verse: 'According to your desires, I will grant them without going against your wishes. The Brahmin and his family should all be happy and joyful.' The king bestowed upon them what they had asked for, and each one was satisfied, having received everything they desired, without a single regret.' The Buddha told the monks, 'Do you want to know who the king was at that time? It was my past self. The Brahmin at that time is the Brahmin now. His wife is the Brahmin's wife now. The son is the son, the daughter is the daughter, the male servant is the male servant, and the female servant is the female servant.' The Sutra of the King and Ministers, Forty-sixth At one time, the Buddha was dwelling on Vulture Peak in Rajagriha, together with a great assembly of twelve hundred and fifty monks. At that time, the monks thought to themselves, 'Through the Buddha's majestic power, the gods are moved, which is unprecedented. Yet the World Honored One always treats Devadatta, who intends to harm the Tathagata, with compassion. The Buddha treats him with great compassion and tolerance.' Some monks also said, 'In the past, did the World Honored One not know that Devadatta harbored evil intentions and sought to harm him, yet still allowed him to leave home and shave his head?' Some monks discussed among themselves, 'The Buddha already knew that Devadatta harbored evil intentions and sought to harm the Buddha.'

。」或有議言：「誰令調達除頭鬚髮，而作沙門？」

佛遙聞之諸比丘眾共議此事，便到其所，告諸比丘：「調達兇惡，不可稱量，舉要言之，言不可竟。」佛言：「如是，如是！其比丘調達者，常以害心向于如來，未曾和悅，吾以慈心而降伏之。昔者過去久遠世時已來難量，從爾以來，佛久知之，調達兇惡，心懷危諂，吾以慈心而降伏之。續知如此，故為沙門，欲令建立攝取善德，以是為本，由因出家緣得救護欲計。調達不但今世求吾之便而懷害心，吾常至真慈心弘普而降伏之。乃往過去久遠世時，不可勝計。波羅奈城有國王，號曰大猶，以法治國，不抂萬民。王有大臣，名密善財，智慧聰明，無所不通，名德超異，與世不同。其性吉祥，殊妙和雅，安隱無患，常懷慈心，多所愍哀，志懷柔潤。其王無愍，釋子哀心，志不懷慈，常伺人過，欲得其便，心懷兇惡，無一善快。於時彼王，與密善財大臣俱，大猶王告大臣：『人何所食，說何所言，多所獲安，不致危害，而得長益？』應時以偈，而歌頌曰：

「『食言少獲多，　　不忍得長大， 忍辱致損過，　　密善財云何？』

「密善財大臣，以偈報王曰：

「『大王是瞋種，　　恚恨心所為， 無害無瞋怒，　　則正本所行

有人議論說：『是誰讓提婆達多剃除鬚髮，做了沙門？』 佛陀遠遠地聽到眾比丘議論此事，便來到他們那裡，告訴眾比丘：『提婆達多兇惡，難以估量，簡要地說，他的惡行說不完。』佛陀說：『是的，是的！那個比丘提婆達多，常常懷著害人之心對待如來，從未和悅，我用慈悲心來降伏他。過去久遠世時以來，難以估量，從那時起，佛陀早就知道，提婆達多兇惡，心懷危險和諂媚，我用慈悲心來降伏他。他繼續這樣，所以出家做了沙門，想要建立和攝取善德，以此為根本，因為出家而得到救護，想要算計。提婆達多不僅今世圖謀我的方便而懷害心，我常常用至真慈悲心弘揚普度而降伏他。乃至於過去久遠世時，不可勝數。波羅奈城有一位國王，名叫大猶，用正法治理國家，不冤枉百姓。國王有一位大臣，名叫密善財，智慧聰明，無所不通，名聲和德行超凡，與世不同。他的性情吉祥，殊妙和雅，安穩無患，常常懷著慈悲心，多加憐憫，心懷柔和。那位國王沒有憐憫之心，釋子沒有哀憫之心，心不懷慈悲，常常伺機找別人的過錯，想要得到方便，心懷兇惡，沒有一點善念。當時，那位國王與密善財大臣在一起，大猶王告訴大臣：『人吃什麼，說什麼，才能獲得安穩，不致危害，而能得到長久的益處？』當時，用偈語歌頌說： 『吃得少卻獲得多，不忍耐就不能成長，忍辱反而會招致損害，密善財，你說這是為什麼？』 密善財大臣，用偈語回答國王說： 『大王是嗔恨的種子，被憤怒和怨恨所驅使，沒有傷害，沒有嗔怒，才是正道所行。』

Some were discussing, saying: 'Who made Devadatta shave his head and beard, and become a monk?' The Buddha, hearing from afar the monks discussing this matter, went to them and told the monks: 'Devadatta is wicked, immeasurable, to put it briefly, his evil deeds are endless.' The Buddha said: 'Yes, yes! That monk Devadatta always harbors a harmful heart towards the Tathagata, never being harmonious, I subdue him with a compassionate heart. From the past long ages, immeasurable, since then, the Buddha has long known that Devadatta is wicked, harboring danger and flattery, I subdue him with a compassionate heart. He continues like this, so he became a monk, wanting to establish and gather good virtues, taking this as the foundation, because of leaving home he obtained protection, wanting to scheme. Devadatta not only in this life seeks my convenience and harbors a harmful heart, I often use true compassionate heart to promote universal salvation and subdue him. Even in the past long ages, countless. In the city of Varanasi, there was a king named Dayou, who governed the country with the righteous law, not wronging the people. The king had a minister named Mi Shancai, who was wise and intelligent, knowing everything, his reputation and virtue were extraordinary, different from the world. His nature was auspicious, wonderful and harmonious, peaceful and without worry, always harboring a compassionate heart, showing much pity, with a gentle heart. That king had no pity, the Shakya's son had no pity, his heart did not harbor compassion, often looking for others' faults, wanting to gain convenience, harboring wickedness, without a single good thought. At that time, that king was with Minister Mi Shancai, King Dayou told the minister: 'What should people eat, what should they say, to obtain peace, not to cause harm, and to gain long-term benefits?' At that time, he sang in verse: 'Eating little but gaining much, not enduring cannot grow, enduring humiliation instead causes harm, Mi Shancai, what do you say about this?' Minister Mi Shancai, replied to the king in verse: 'Great King is the seed of anger, driven by anger and resentment, without harm, without anger, that is the right path to follow.'

「王復以偈問曰：

「『以何得安寐，　　何行無憂患， 以何至一法，　　密行致善財？ 賢聖何所嘆，　　至滅能不憂， 誰能保此事，　　除愁令無患？』

「大臣以偈答曰：

「『棄瞋得安寐，　　除恚無憂患， 怒者毒之本，　　大王當知此！ 聖賢知所嘆，　　緣此無憂患， 以此義答王，　　嗟嘆忍辱行， 毀呰于瞋恨，　　以此義答之。 分別令降伏，　　不雅得其便， 兇惡不能加，　　立之平等德。』」

佛告諸比丘眾：「欲知爾時國王大猶，則調達是；大臣密善財者，則我身是。以得佛道，具演本末。」

佛說拘薩羅國烏王經第四十七

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時世尊，明旦著衣持缽，入城分衛。國王波斯匿，有四大臣，拜為四將，合四部兵，欲伐他方小國。於時四臣，遙見世尊與眾僧俱，即詣佛所，稽首足下，退住一面。世尊問之：「諸仁者等，欲何所湊？」諸臣對曰：「王波斯匿，遣臣等行，舉四部兵，欲詣他國攻伐小國。唯然，世尊！我等之身，為此國王，多所興立，及餘眾勞，常畏危命，今當遠行，行當戰鬥，有所攻伐，如是發行。」世尊贊曰：「善哉！善哉！諸賢難及，所作難及，是為報恩，而有反覆，設行少有所作不失。汝等之身，受王俸祿，所作當然，此事佳善，為慎儀像，則成正士，報大神恩，則有反覆

王複用偈語問道： 『如何才能安睡，做什麼才能沒有憂患， 如何才能達到唯一的真理，秘密修行才能獲得善財？ 賢聖們嘆息什麼，達到寂滅才能不憂愁， 誰能保證這件事，消除憂愁使人沒有憂患？』 大臣用偈語回答說： 『捨棄嗔恨就能安睡，消除憤怒就沒有憂患， 憤怒是毒的根源，大王應當知道這個道理！ 聖賢們知道嘆息什麼，因為這個就沒有憂患， 用這個道理回答大王，讚歎忍辱的行為， 譭謗嗔恨，用這個道理回答他。 分別使之降伏，不雅的行為就方便了， 兇惡不能加害，建立平等的德行。』 佛告訴眾比丘：『想知道那時的國王大猶，就是提婆達多；大臣密善財，就是我的前身。因為證得佛道，所以詳細講述了事情的本末。』 一時，佛在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。那時，世尊在清晨穿好衣服，拿著缽，進入城中乞食。波斯匿國王有四位大臣，被任命為四位將軍，統領四部軍隊，準備攻打其他小國。當時，四位大臣遠遠地看見世尊和僧眾在一起，就來到佛的住所，向佛的腳下頂禮，然後退到一邊站立。世尊問他們：『各位仁者，你們要去哪裡？』大臣們回答說：『波斯匿國王派遣我們率領四部軍隊，準備攻打其他小國。世尊，我們為這位國王做了很多事情，也承擔了很多勞累，常常擔心性命危險，現在又要遠行，將要戰鬥，進行攻伐，就這樣出發了。』世尊讚歎說：『好啊！好啊！各位賢者難能可貴，所做的事情難能可貴，這是報恩，而且有回報，即使做的事情很少也不會失去。你們接受國王的俸祿，所做的事情是應該的，這件事很好，謹慎自己的儀態，就能成為正人君子，報答大神恩，就會有回報。』

King Fu asked in a verse: 'How can one sleep peacefully, what actions can be free from worry, How can one reach the one truth, and secret practice lead to good fortune? What do the wise and holy lament, and reaching extinction can be without sorrow, Who can guarantee this matter, and remove sorrow to be free from worry?' The minister replied in a verse: 'Abandoning anger leads to peaceful sleep, eliminating resentment brings no worry, Anger is the root of poison, the great king should know this! The wise and holy know what to lament, because of this there is no worry, Using this principle to answer the king, praising the practice of patience, Slandering anger and hatred, using this principle to answer him. Distinguishing to subdue it, unrefined behavior becomes convenient, Evil cannot harm, establishing the virtue of equality.' The Buddha told the monks: 'If you want to know the king Da You at that time, it was Devadatta; the minister Mi Shan Cai, it was my former self. Because I attained Buddhahood, I have fully explained the beginning and the end of the matter.' The Buddha spoke the Forty-seventh Sutra of King Wu of Kosala At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, with twelve hundred and fifty great monks. At that time, the World Honored One, in the early morning, put on his robes, held his bowl, and entered the city to beg for food. King Pasenadi had four ministers, who were appointed as four generals, leading four divisions of troops, preparing to attack other small countries. At that time, the four ministers saw the World Honored One and the monks from afar, and they came to the Buddha's residence, bowed at the Buddha's feet, and then stood aside. The World Honored One asked them: 'Where are you going, gentlemen?' The ministers replied: 'King Pasenadi has sent us to lead four divisions of troops, preparing to attack other small countries. World Honored One, we have done many things for this king, and have also undertaken much labor, often worrying about the danger to our lives, and now we are going on a long journey, will be fighting, and will be attacking, and thus we are setting out.' The World Honored One praised them: 'Good! Good! You are rare and virtuous, what you have done is rare and virtuous, this is repaying kindness, and there is a return, even if you do little, you will not lose. You receive the king's salary, what you do is right, this matter is good, be careful of your demeanor, and you will become a righteous person, repay the great kindness, and there will be a return.'

。諸賢聽之！不但今世，為此國王，有所興立，成就功效，所作難及。昔者過去久遠世時，沙竭之國，大有諸烏眾，而來集會，止頓其國。彼有烏王，名曰苷蔗，主八萬烏，在中獨尊。烏王有婦，名曰舊梨尼，於時懷軀，有阻惡食，心念如是：『欲得鹿王肉食。』至誠白王欲得此食：『於今我身小發此念，欲得善柔鹿王肉食乃活，不爾者死。』沙竭國王，欲得善柔鹿王肉而食啖之，獵者亦募而行求之，捕之將來。於時烏王，聞其音聲，合會烏眾：『汝等當行沙竭國王，有大善鹿王形貌，名須具夜，欲得其肉。』彼時四烏應募：『吾等堪任取善柔肉，用國王故，不惜身命，當辦此事，無令余烏逐我後行。』

「於時四烏，數數往至大眾會所，各自議言：『以何方便，而得取之？』彼時其人國王使者，往告太子：『說烏數來，則遣守護，所游至處，不得如願。』然後復遣大烏之眾，求須具之肉，今現在此，便游隨彼，即時取肉，舉之而去。時國王子，見大烏眾，恐懼馳走，還白國王，具說本末。國王問之：『烏所從來？乃至於此。』太子白曰：『我見四烏，色像若斯，數數來至於彼鹿苑，吾亦數往，然後四烏來到。』時沙竭王，即敕外人令捕。烏師致鷹將來，四烏見之，畏在危命，故往取來，即時受教輒遣。烏師應往，以若干變，觀其所趣，造立方便，張羅捕烏，輒以獲之。生上國王。

「於時沙竭國王，問其四烏，而呵罵之：『汝等何故數來至此，犯吾境界？』四烏答曰：『唯然，大王！非我所樂，不願至此。又有王，名曰安住，與八萬烏俱，以為眷屬，為之尊師

諸位賢者請聽！不僅是當今，這位國王所興建和成就的功業，是過去難以企及的。很久很久以前，在沙竭國，有大群烏鴉飛來，停留在那裡。它們有一位烏鴉王，名叫苷蔗，統領著八萬只烏鴉，地位至高無上。烏鴉王有一位妻子，名叫舊梨尼，當時她懷有身孕，厭惡食物，心中想道：『想要得到鹿王的肉來吃。』她誠懇地告訴烏鴉王，想要吃鹿肉：『現在我身體里產生了這個念頭，想要得到柔嫩的鹿王肉才能活下去，否則就會死去。』沙竭國王爲了得到柔嫩的鹿王肉來吃，也招募獵人去尋找，並把鹿抓來。當時，烏鴉王聽到這個訊息，召集烏鴉們說：『你們應當去沙竭國，那裡有一隻非常善良的鹿王，名叫須具夜，他們想要得到它的肉。』當時有四隻烏鴉應募：『我們能夠取到柔嫩的鹿肉，爲了國王，我們不惜生命，一定會辦成此事，不讓其他烏鴉跟在我們後面。』 當時，這四隻烏鴉多次前往人群聚集的地方，各自商議：『用什麼方法才能得到鹿肉呢？』當時，國王的使者去告訴太子：『如果說烏鴉經常來，就派人守護，它們所去的地方，就不能如願了。』然後又派遣大群烏鴉，去尋找須具的肉，現在它們就在這裡，跟著它們，立刻取肉，然後飛走。當時，王子看到大群烏鴉，害怕地跑開，回去告訴國王，詳細說明了事情的經過。國王問：『烏鴉是從哪裡來的？竟然來到這裡。』太子回答說：『我看到四隻烏鴉，顏色和形狀是這樣的，它們多次來到那個鹿苑，我也多次去那裡，然後這四隻烏鴉就來了。』當時，沙竭國王立刻命令手下的人去抓捕。烏鴉的老師把鷹帶來，四隻烏鴉看到鷹，害怕生命危險，所以才去取肉，立刻接受命令就離開了。烏鴉的老師應該前往，用各種變化，觀察它們去哪裡，創造機會，張網捕鳥，立刻就抓住了它們。把它們活捉獻給了國王。 當時，沙竭國王問那四隻烏鴉，並呵斥它們：『你們為什麼多次來到這裡，侵犯我的領地？』四隻烏鴉回答說：『是的，大王！這不是我們所希望的，我們不願意來到這裡。還有一位國王，名叫安住，和八萬只烏鴉在一起，作為眷屬，是它們的尊師。

Listen, all you wise ones! Not only in this present age, but the accomplishments and achievements of this king are unmatched by those of the past. Long, long ago, in the kingdom of Sagara, a large flock of crows came and settled there. They had a crow king named Gancana, who ruled over eighty thousand crows and held the highest position. The crow king had a wife named Jiuli Ni, who was pregnant at the time and had an aversion to food. She thought to herself, 'I want to eat the flesh of the deer king.' She sincerely told the crow king that she wanted to eat deer meat: 'Now this thought has arisen in my body, I must have the tender flesh of the deer king to live, otherwise I will die.' The king of Sagara, in order to obtain the tender flesh of the deer king to eat, also recruited hunters to search for and capture the deer. At that time, the crow king heard this news and gathered the crows, saying, 'You should go to the kingdom of Sagara, where there is a very kind deer king named Sujya, and they want to obtain his flesh.' At that time, four crows volunteered: 'We can obtain the tender deer meat, and for the sake of the king, we will not spare our lives, we will definitely accomplish this, and not let other crows follow behind us.' At that time, these four crows went to the places where people gathered many times, and each discussed: 'What method can we use to obtain the deer meat?' At that time, the king's messenger went to tell the prince: 'If it is said that crows come often, then send people to guard, and the places they go to will not be as they wish.' Then they sent a large flock of crows to look for Sujya's meat. Now they are here, following them, immediately take the meat, and then fly away. At that time, the prince saw the large flock of crows, ran away in fear, and went back to tell the king, explaining the details of what had happened. The king asked: 'Where did the crows come from? How did they come here?' The prince replied: 'I saw four crows, their color and shape are like this, they came to that deer park many times, and I also went there many times, and then these four crows came.' At that time, the king of Sagara immediately ordered his men to capture them. The crow's teacher brought the hawk, and the four crows, seeing the hawk, were afraid for their lives, so they went to get the meat, and immediately accepted the order and left. The crow's teacher should go, using various changes, observe where they go, create opportunities, set up nets to catch birds, and immediately caught them. They were captured alive and presented to the king. At that time, the king of Sagara asked the four crows and scolded them: 'Why have you come here many times, invading my territory?' The four crows replied: 'Yes, Great King! This is not what we wished for, we did not want to come here. There is also a king named Anzhu, who is with eighty thousand crows, as his retinue, and is their revered teacher.'

。其婦舊梨尼，懷妊受胎，發此阻極而以惡食，欲得食啖須具善柔鹿肉。彼王遣來，受其君教，不惜身命，自投沉沒，而奉謹教，非吾所愿。』時國王聞得未曾有，愕然怪之：『彼自食心，莫作此食，自受王教，作此方計，不惜身命，為其君王，投棄軀命，今之所為，誠非所及，於世希有。欲求俗人，有此反覆，受君父教，尚不可得，況鳥獸乎？奉宣其命，難及難及，實未曾有。』於是諸烏，為王說偈言：

「『唯愿大國王，　　我止沙竭國， 我等王安住，　　與八萬眾俱。 婦名舊梨尼，　　欲思善柔肉， 是大王鹿苑，　　具足為王食。◎ 我等國王使，　　奉命來至此， 受君之教命，　　不敢自至此。』

「◎於是國王，心自念言：『此事難得，為未曾有。』於時國王告諸烏曰：『赦汝罪過，在汝所湊，常得解脫，勿有拘制。』」

佛告諸臣：「欲知爾時四烏身不？今汝等四臣則是；安住國王，今波斯匿王是也；今者國王諸兵臣吏，卿等所將八萬烏是。爾時得脫，不見危害，今亦如是。」

佛說如是，四臣兵吏及比丘僧，莫不歡喜。

佛說蜜具經第四十八

一時佛游舍衛國給孤獨園，與大比丘俱。爾時梵志，迷惑異道術，不信佛法，欲亂佛教。行於城中，遙見佛來，惡不欲睹，竊入他舍，得無世尊瞿曇見我。於時大聖愍傷憐之，尋到其所住于目前，欲得避去永不能得，又欲馳走不能自致

現代漢語譯本：他的妻子名叫舊梨尼，懷了身孕，因為妊娠反應而厭食，想吃柔軟可口的鹿肉。他們的國王派他前來，接受了國王的命令，不惜生命，自投深淵，只是爲了完成使命，這不是我所希望的。』當時國王聽了，感到非常驚訝：『他竟然自願獻出自己的心，不吃其他食物，爲了執行國王的命令，想出這樣的辦法，不惜生命，爲了他的國王，獻出自己的生命，他現在的行為，實在是我所不及的，世間罕見。想要在普通人中找到這樣忠誠，能夠聽從君主和父親教誨的人，尚且不可能，更何況是鳥獸呢？他們奉行命令，實在難能可貴，真是前所未有。』於是，眾烏鴉為國王說了偈語： 『希望大國王，我住在沙竭國，我們國王安好，和八萬眷屬在一起。妻子名叫舊梨尼，想吃柔軟的鹿肉，這是大王的鹿苑，本來是為大王準備的食物。我們國王派使者，奉命來到這裡，接受您的命令，不敢擅自來到這裡。』 『於是國王，心中自言：『這件事真是難得，前所未有。』當時國王告訴眾烏鴉說：『赦免你們的罪過，在你們所居住的地方，常常可以自由自在，不要有任何拘束。』 佛告訴眾臣：『想知道那時四隻烏鴉的身份嗎？現在你們四位大臣就是；安住國王，就是現在的波斯匿王；現在的國王的士兵和官員，就是你們所帶領的八萬只烏鴉。那時他們得以脫身，沒有受到傷害，現在也是如此。』 佛說完這些話，四位大臣、士兵和比丘僧眾，沒有不歡喜的。 一時，佛在舍衛國的給孤獨園，和大比丘們在一起。當時，一個婆羅門，迷惑于外道的法術，不相信佛法，想要擾亂佛教。他在城中行走，遠遠看見佛走來，厭惡不想看到，就偷偷溜進別人家裡，希望世尊瞿曇不要看到我。當時，大聖佛陀憐憫他，隨即來到他所住的地方，出現在他面前，他想躲避卻永遠不能，又想逃跑卻不能動彈。

English version: His wife, named Jiu Li Ni, was pregnant and suffering from morning sickness, desiring to eat tender and delicious venison. Their king sent him here, having received the king's command, not caring for his own life, throwing himself into the abyss, just to fulfill the mission, which is not what I wished for.』 At that time, the king was very surprised upon hearing this: 『He actually willingly offers his own heart, not eating other food, in order to carry out the king's command, devising such a plan, not caring for his own life, for his king, sacrificing his own life, his current behavior is truly beyond my reach, rare in the world. To find such loyalty in ordinary people, who can obey the teachings of their monarch and father, is already impossible, let alone birds and beasts? Their obedience to the command is truly commendable, truly unprecedented.』 Then, the crows spoke a verse to the king: 『May the great king, we reside in the country of Shajie, our king is well, together with eighty thousand dependents. His wife is named Jiu Li Ni, desiring to eat tender venison, this is the king's deer park, originally food prepared for the king. Our king sent messengers, obeying the command to come here, accepting your command, not daring to come here on our own.』 『Then the king, thought to himself: 『This matter is truly rare, unprecedented.』 At that time, the king told the crows: 『Forgive your sins, in the place where you reside, you can always be free, without any restraint.』 The Buddha told the ministers: 『Do you want to know the identities of the four crows at that time? Now you four ministers are them; King Anzhu, is now King Pasenadi; the current king's soldiers and officials, are the eighty thousand crows you led. At that time, they were able to escape, without being harmed, and it is the same now.』 After the Buddha finished speaking these words, the four ministers, soldiers, and the monks, were all delighted. The Buddha spoke the Honey Sutra, the forty-eighth. At one time, the Buddha was in the Jeta Grove in Shravasti, together with the great monks. At that time, a Brahmin, confused by the magic of external paths, did not believe in the Buddha's teachings, and wanted to disrupt Buddhism. He was walking in the city, and saw the Buddha coming from afar, disliking to see him, he secretly slipped into someone else's house, hoping that the World Honored One Gautama would not see me. At that time, the Great Sage Buddha had compassion for him, and immediately came to the place where he was staying, appearing before him, he wanted to avoid but could never, and wanted to run away but could not move.

。來詣佛所，彼時世尊，為說經法，尋時歡喜，善心生焉，輒歸命佛及法眾僧，奉受戒禁，繞佛三匝，稽首而退。還歸其家，即取應器，盛滿中蜜，兩手擎之，來詣佛所，而欲奉上。佛告諸比丘：「取是缽蜜，而布與眾僧。」時一缽蜜，佛及眾僧，皆得滿足，缽滿如故，即復授佛。

佛告梵志：「汝取是蜜，投著大水無量之流。」梵志又問：「何故？」佛言：「具足水中蟲蠡黿鼉魚鱉，悉蒙其味。」梵志受教，即投水中，還至佛所，或驚或疑，踴躍悲喜。於時世尊，尋以欣笑，五色光從口出，上至梵天，普照五道，靡不周遍，還繞身三匝。授菩薩決光從頂入，授緣覺決光從口入，授聲聞決光從臂肘入，說上天福光從䐡入，說受人身光從膝入，說地獄餓鬼畜生光從足入。於時阿難從座起，整衣服，右膝著地，長跪叉手，而白佛言：「佛不妄笑，笑會有意。」

佛告阿難：「汝見梵志，以蜜奉佛，布比丘僧，余蜜投水。」對曰：「唯然。」「今此梵志，然後來世歷二十劫，不墮惡趣，過二十劫，當得緣覺，名曰蜜具。」諸比丘對曰：「唯然，世尊！吾等悉見於此梵志，以一缽蜜，多所饒益，而得緣覺。」

佛告比丘：「於是梵志，非但今世，以一缽蜜，多所饒益；前世宿命，亦復如是。乃往過世不可稱計，有一婆羅門，往入閑居寂寞之處，見有神仙，多所博愛。或有人說：『今此仙人，往古難及，當往啟受。』有人報言：『用為見此養身滿腹之種。』爾時有一仙人，得五神通，見心所念，即于樹下閑居之處，踴在空中，住其人前

他來到佛陀所在的地方。那時，世尊正在講經說法，他聽后立刻心生歡喜，善念也隨之產生。他隨即皈依佛、法、僧三寶，受持戒律，繞佛三圈，頂禮後退下。回到家中，他立刻取出合適的器皿，盛滿蜂蜜，雙手捧著，來到佛陀那裡，想要供奉。佛陀告訴眾比丘：『拿這缽蜂蜜，分給眾僧。』當時，一缽蜂蜜，佛陀和眾僧都足夠享用，缽里的蜂蜜仍然滿滿的，他又把缽遞給佛陀。 佛陀告訴梵志：『你把這蜂蜜，投入到無量的大水中。』梵志又問：『為什麼？』佛陀說：『這樣水中的蟲、蠡、黿、鼉、魚、鱉等，都能嚐到它的味道。』梵志接受教誨，立刻把蜂蜜投入水中，然後回到佛陀那裡，心中既驚又疑，又感到歡喜和悲傷。這時，世尊微微一笑，從口中發出五色光芒，向上到達梵天，普照五道，無不遍及，然後繞身三圈。給菩薩授記時，光芒從頭頂進入；給緣覺授記時，光芒從口中進入；給聲聞授記時，光芒從手臂肘部進入；說上天福報時，光芒從胸部進入；說受人身時，光芒從膝蓋進入；說地獄、餓鬼、畜生時，光芒從腳底進入。這時，阿難從座位上站起來，整理好衣服，右膝跪地，合掌長跪，對佛陀說：『佛陀不會無緣無故地笑，笑必有深意。』 佛陀告訴阿難：『你看到梵志用蜂蜜供奉佛陀，分給比丘僧，又把剩餘的蜂蜜投入水中了嗎？』阿難回答說：『是的，我看到了。』『這個梵志，在未來的二十劫中，不會墮入惡道。過了二十劫，他將證得緣覺果位，名號為蜜具。』眾比丘回答說：『是的，世尊！我們都看到這個梵志，用一缽蜂蜜，利益了很多人，最終證得緣覺果位。』 佛陀告訴比丘們：『這個梵志，不僅今生用一缽蜂蜜，利益了很多人；前世的宿命，也是如此。在過去不可計數的世間，有一位婆羅門，前往僻靜的地方居住，看到一位神仙，非常博愛。有人說：『這位仙人，是過去難以企及的，應該前去請教。』有人卻說：『何必去見他，他不過是養身飽腹之輩。』當時，有一位仙人，獲得了五神通，能看到人們心中的想法。他就在樹下僻靜的地方，騰空而起，停在那個人面前。

He came to where the Buddha was. At that time, the World Honored One was expounding the Dharma. Upon hearing it, he immediately felt joy, and good thoughts arose within him. He then took refuge in the Buddha, the Dharma, and the Sangha, received the precepts, circumambulated the Buddha three times, bowed his head, and withdrew. Returning home, he immediately took a suitable vessel, filled it with honey, held it with both hands, and came to the Buddha, intending to offer it. The Buddha told the monks, 'Take this bowl of honey and distribute it among the Sangha.' At that time, one bowl of honey was enough for the Buddha and the Sangha to partake, and the bowl was still full. He then handed the bowl back to the Buddha. The Buddha told the Brahmin, 'You should throw this honey into the immeasurable great waters.' The Brahmin asked, 'Why?' The Buddha said, 'So that the insects, mollusks, turtles, alligators, fish, and turtles in the water can all taste it.' The Brahmin accepted the teaching and immediately threw the honey into the water. Then he returned to the Buddha, feeling both surprised and doubtful, as well as joyful and sorrowful. At that moment, the World Honored One smiled slightly, and five-colored light emanated from his mouth, reaching up to the Brahma heaven, illuminating the five realms, without exception, and then circled his body three times. When bestowing a prediction on a Bodhisattva, the light entered from the top of the head; when bestowing a prediction on a Pratyekabuddha, the light entered from the mouth; when bestowing a prediction on a Sravaka, the light entered from the elbow; when speaking of the blessings of heaven, the light entered from the chest; when speaking of receiving a human body, the light entered from the knees; when speaking of hell, hungry ghosts, and animals, the light entered from the soles of the feet. At this time, Ananda rose from his seat, adjusted his robes, knelt on his right knee, and with his palms together, said to the Buddha, 'The Buddha does not smile without reason; there must be a profound meaning behind your smile.' The Buddha told Ananda, 'Did you see the Brahmin offer honey to the Buddha, distribute it among the monks, and then throw the remaining honey into the water?' Ananda replied, 'Yes, I saw it.' 'This Brahmin, in the next twenty kalpas, will not fall into the evil realms. After twenty kalpas, he will attain the Pratyekabuddha enlightenment, and his name will be Honey-Possessor.' The monks replied, 'Yes, World Honored One! We all saw this Brahmin, with one bowl of honey, benefit many, and ultimately attain the Pratyekabuddha enlightenment.' The Buddha told the monks, 'This Brahmin, not only in this life, with one bowl of honey, benefited many; his past lives were also like this. In the immeasurable past, there was a Brahmin who went to a secluded place to live and saw a celestial being who was very compassionate. Some people said, 'This celestial being is difficult to match in the past; we should go and seek his teachings.' Others said, 'Why bother to see him? He is just someone who nourishes his body and fills his belly.' At that time, there was a celestial being who had attained the five supernatural powers and could see people's thoughts. He was in a secluded place under a tree, and he rose into the air and stopped in front of that person.

。其人見之，歡喜踴躍，善心生矣，即還其家，盛滿缽蜜，而奉授之。時仙人受，飛在虛空。緣是施德，後作國王，名曰蜜具，以政法治國，治國積年，壽終之後，得生天上。」

佛告比丘：「欲知爾時五通仙人，則我身是；爾時梵志，今梵志是。爾時施蜜受天人福，緣是今世亦復施佛，后致緣覺。」

於是賢者阿難，以偈贊佛：

「世尊多哀憐，　　自然至誠度， 為諸天人世，　　懷眾獄繫著。 故為諸天世間尊，　　於法自在雨法教， 以歡悅心多所勸，　　出家上天無數千。 勝今無利皆得利，　　其有悅心歸命佛， 恭肅慇勤造少薩，　　臨命壽終見趣安。」

爾時世尊贊賢者阿難曰：「善哉，善哉！審如所云。複次，阿難！造若干行，乃成所立。佛救一切，如母念子。」

佛說雜贊經第四十九(丹本此經為第五十)

一時佛游舍衛祇樹給孤獨園，與大比丘俱。爾時有一比丘尼子，舍家為道，喜詣家家，與諸白衣雜錯粗獷，行不純一。母數訶之：「勿得爾也！行有節限，若有法會，講經說義，乃可行耳！無得效進為俗間事。」父亦呵之。亦不肯受父母之法教，在於人間，家居造亂。但與惡人不成就子共相追隨，遇諸兇人共撾捶之，加得手拳，今欲投水中，久乃置耳，叫呼得脫捨去。諸比丘聞而往救之，得還歸家。諸比丘眾，而往白佛，說其本末。

佛告比丘：「此人不但今世不隨家居教，迷惑其行。乃往過去久遠世時，有諸烏巢，賓近家居，人數喜探，欲捕取之

現代漢語譯本：那個人看見仙人，歡喜雀躍，善心頓生，立即回到家中，盛滿一缽蜂蜜，奉獻給仙人。當時仙人接受了，飛昇到空中。因為這個佈施的功德，後來轉世成為國王，名叫蜜具，用正法治理國家，治理國家多年，壽命終結后，得以往生天界。 佛陀告訴比丘們：『想知道那時五神通的仙人是誰嗎？就是我的前身；那時的婆羅門，就是現在的這個婆羅門。那時佈施蜂蜜而得到天人福報，因為這個因緣，今生又佈施於我佛，將來會證得緣覺果位。』 於是賢者阿難，用偈頌讚嘆佛陀： 『世尊您多麼慈悲憐憫，自然而然地以至誠之心度化眾生，爲了天上人間，以及被囚禁在牢獄中的眾生。所以您是天上人間的至尊，于佛法自在，降下法雨教化眾生，以歡喜心勸導眾人，使無數千人出家修行，升往天界。勝過現在沒有利益卻得到利益，那些以喜悅之心歸依佛陀的人，恭敬虔誠地做少許善事，臨命終時就能安詳地往生善處。』 當時世尊讚歎賢者阿難說：『說得好啊，說得好啊！確實如你所說。再者，阿難！要經過種種修行，才能成就所立下的誓願。佛陀救度一切眾生，就像母親思念自己的孩子一樣。』 佛說雜贊經第四十九（丹本此經為第五十） 一時，佛陀在舍衛城的祇樹給孤獨園，與眾多比丘在一起。當時有一位比丘尼的女兒，捨棄家庭出家修行，喜歡到各家各戶，與那些在家的俗人混雜在一起，行為粗俗不檢點。她的母親多次呵斥她：『不要這樣！行為要有節制，如果有法會，講經說法的時候，才可以去！不要效仿那些世俗的事情。』她的父親也呵斥她。她也不肯接受父母的教誨，在人間，在家中製造混亂。只是與那些不務正業的惡人互相追隨，遇到兇惡的人就一起毆打她，甚至拳打腳踢，現在想要投水自盡，過了很久才被救起，叫喊著逃離。眾比丘聽聞此事後前去救她，才得以回到家中。眾比丘們，前去稟告佛陀，說明了事情的來龍去脈。 佛陀告訴比丘們：『這個人不只是今生不聽從家裡的教誨，迷惑自己的行為。在過去久遠世時，有許多鳥巢，靠近人們的住處，人們喜歡去探看，想要捕捉它們。』

English version: That person, seeing the immortal, was overjoyed and a good heart arose. Immediately, he returned home, filled a bowl with honey, and offered it to the immortal. At that time, the immortal accepted it and flew into the sky. Because of this act of giving, he was later reborn as a king named 'Honey-Possessor,' who ruled the country with righteous laws. After many years of ruling, when his life ended, he was reborn in the heavens. The Buddha told the monks, 'Do you want to know who the five-powers immortal was at that time? It was my past self. The Brahmin at that time is the Brahmin now. Because of the merit of giving honey and receiving heavenly blessings, in this life, he again gives to the Buddha, and in the future, he will attain the Pratyekabuddha enlightenment.' Then, the venerable Ananda praised the Buddha with a verse: 'World Honored One, so full of compassion, naturally and sincerely you liberate beings, for the sake of gods, humans, and those imprisoned in hell. Therefore, you are the most honored among gods and humans, free in the Dharma, raining down the Dharma teachings, with a joyful heart, you encourage many, causing countless thousands to leave home and ascend to the heavens. Surpassing the present, those without benefit gain benefit, those who with joyful hearts take refuge in the Buddha, respectfully and diligently perform small acts of goodness, at the end of their lives, they will see a peaceful rebirth.' At that time, the World Honored One praised the venerable Ananda, saying, 'Well said, well said! It is indeed as you say. Furthermore, Ananda! It takes many practices to accomplish what has been established. The Buddha saves all beings, like a mother thinking of her child.' The Buddha Speaks the Miscellaneous Praises Sutra, Forty-ninth (In the Dan version, this sutra is the fiftieth) At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti, together with a large assembly of monks. At that time, there was a nun's daughter who had left home to practice the Way. She liked to go to various homes, mixing with lay people, behaving crudely and improperly. Her mother often scolded her, 'Do not do that! Your behavior should be restrained. If there is a Dharma assembly, where the sutras are explained, then you may go! Do not imitate worldly affairs.' Her father also scolded her. She refused to accept her parents' teachings, causing chaos in the human world and at home. She only followed those evil and unaccomplished people. When she encountered violent people, they would beat her, even punching and kicking her. Now she wanted to throw herself into the water, but after a long time, she was rescued, crying out as she escaped. The monks, hearing of this, went to save her, and she was able to return home. The assembly of monks went to report to the Buddha, explaining the whole situation. The Buddha told the monks, 'This person is not only in this life not following the teachings of her family, confusing her actions. In the distant past, there were many bird nests near people's homes, and people liked to look at them, wanting to capture them.'

。烏妻謂烏：『無得近人家作巢，莫信於人，得無取卿加之苦毒。』其烏聞之，雖欲捨去，心懷戀戀，不能避去——眾人數數，共觸嬈之，故不捨去。眾人捕得，盡搣其毛羽，荊棘繫頸。天時霖雨，泥溺叵行，又不能飛，徐徐自曳，歸到其巢。妻時以偈，歌頌問曰：

「『誰皆搣毛羽，　　今天覆陰雨， 被荊棘為鎧，　　而立戶何謂？』

「烏以偈答婦曰：

「『我身吉祥有所緣，　　於今天時大霖雨， 汝促開戶無惱我，　　且持食來活我命。』

「其婦以偈答曰：

「『我如所念如所造，　　卿所讒哳多所貪， 今遭兇危如得華，　　後方當更獲其實。 我之所頌亦可受，　　具足成酪致醍醐， 值此勤苦眾惱已，　　當詣屏猥處閑居。』

「去彼不遠，有一神仙梵志道人，遙聞其聲而歌頌曰：

「『不睹惡罪果，　　緣是遭苦患， 以故莫作罪，　　將無受大惱。』」

佛告諸比丘：「欲知爾時烏妻不乎？今此比丘尼是也；其烏夫，出家子為沙門被打搣者是也；爾時仙人，則吾是也。昔日相遇，今世相值。」

佛說驢駝經第五十(丹本此經為第四十九)

一時佛游舍衛祇樹給孤獨園，與大比丘眾俱。爾時有一比丘新學，遠來客至此國，諸比丘欲求猗籌。諸比丘聞，不與猗籌：「今觀于子，行不具足舉動不祥，將無於此造損耗業。」爾時新學不得猗籌，復詣余處，求索猗籌。彼諸比丘，不問本末，速授猗籌

現代漢語譯本：烏鴉的妻子對烏鴉說：『不要到別人家去築巢，不要相信人，免得遭受痛苦。』那烏鴉聽了這話，雖然想離開，心裡卻戀戀不捨，不能避開——眾人多次騷擾它，所以它不肯離去。眾人把它捉住，拔光它的羽毛，用荊棘繫住它的脖子。天上下著連綿的雨，泥濘難行，它又不能飛，只能慢慢地拖著身體，回到自己的巢穴。它的妻子當時用偈語，歌唱著問道： 『是誰拔光了你的羽毛，今天又下著陰雨，身上披著荊棘像鎧甲，站在門口幹什么？』 烏鴉用偈語回答妻子說： 『我身吉祥是因為有緣分，今天又下著大雨，你快開門不要煩我，先拿食物來救我的命。』 它的妻子用偈語回答說： 『我所想的正如我所做的，你平時就喜歡讒言和貪婪，現在遭遇兇險就像得到鮮花一樣，以後還會得到它的果實。我所唱的歌也可以接受，就像把牛奶做成酪，再提煉成醍醐一樣，經歷這些勤勞和痛苦之後，應當到僻靜的地方去隱居。』 離那裡不遠，有一位神仙梵志道人，遠遠地聽到他們的聲音，就歌唱道： 『不看到惡罪的果報，是因為遭受了苦難，所以不要作惡，免得遭受更大的痛苦。』 佛告訴眾比丘：『想知道那時的烏鴉妻子是誰嗎？就是現在的比丘尼；那時的烏鴉丈夫，就是出家為沙門而被毆打拔毛的人；那時的仙人，就是我。過去世相遇，今世又相遇。』 佛說驢駝經第五十（丹本此經為第四十九） 一時，佛在舍衛城的祇樹給孤獨園，與眾多比丘在一起。當時有一位新學比丘，從遠方來到這個國家，眾比丘想要給他分配籌碼。眾比丘聽到后，不給他籌碼：『現在看這個人，行為不端，舉止不祥，恐怕會在這裡製造損失。』當時，這位新學比丘沒有得到籌碼，又到其他地方，請求分配籌碼。那些比丘，不問事情的來龍去脈，就很快地給了他籌碼。

English version: The crow's wife said to the crow, 'Do not build your nest near other people's homes, do not trust people, lest you suffer hardship.' The crow heard this, and although it wanted to leave, it was reluctant and could not avoid it—the people harassed it repeatedly, so it would not leave. The people caught it, plucked all its feathers, and tied thorns around its neck. The weather was rainy, the mud was difficult to walk in, and it could not fly, so it slowly dragged itself back to its nest. Its wife then used a verse to sing and ask: 'Who plucked your feathers, and today it is raining again, wearing thorns like armor, what are you doing standing at the door?' The crow answered his wife in verse: 'My good fortune is due to fate, and today it is raining heavily, quickly open the door and do not bother me, first bring food to save my life.' His wife answered in verse: 'What I think is as I do, you usually like to slander and be greedy, now encountering danger is like getting flowers, and later you will get its fruit. What I sing can also be accepted, like making milk into cheese, and then refining it into ghee, after experiencing this hard work and suffering, you should go to a secluded place to live in seclusion.' Not far from there, there was a divine ascetic, a Brahmin, who heard their voices from afar and sang: 'Not seeing the consequences of evil deeds is because of suffering, so do not do evil, lest you suffer greater pain.' The Buddha told the monks, 'Do you want to know who the crow's wife was at that time? She is the current bhikkhuni; the crow husband at that time was the one who left home to become a monk and was beaten and plucked; the ascetic at that time was me. We met in the past, and we meet again in this life.' After the Buddha said these words, everyone was very happy. The Buddha spoke the Donkey and Camel Sutra, the fiftieth (this sutra is the forty-ninth in the Dan version) At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, with a large assembly of monks. At that time, there was a newly ordained monk who had come from afar to this country, and the monks wanted to give him a counting stick. When the monks heard this, they did not give him a counting stick: 'Now looking at this person, his behavior is improper, his actions are inauspicious, and he is likely to cause losses here.' At that time, this newly ordained monk did not get a counting stick, and went to other places to ask for a counting stick. Those monks, without asking the beginning or the end of the matter, quickly gave him a counting stick.

。前比丘聞，即往問言：「卿何以故，不問本末便與猗籌？」比丘答曰：「吾授猗籌，有固不妄，當奉事我，供養以時。」

有新比丘安詳雅步，舉動不暴，入出進退，不失儀法，類如佳人，不似兇惡。主比丘獨在不出，新學比丘復取衣缽，取主比丘撾捶榜笞，就地縛束猶系其口，將無所喚。人聞其聲，即于其夜，馳迸行走。天欲向曉，諸比丘眾，適聞其聲，皆來趣之，解其繫縛，則問其意。時彼比丘，本末為說，語比丘：「當共分佈行求索之，使我還得衣缽。」諸比丘答曰：「吾等語卿，莫得妄信，勿與猗籌，將無見抂，自在放恣，不用吾語，所可作者，今可自省。」時諸比丘，具啟世尊。

佛言：「諸比丘！此比丘者，不但今世，為是兇人，所見侵抂，不知本末，而妄信也，所在相遇，輒為所侵。乃往過去，有梵志，名草驢駝，載瓦器，有持門戶，行於道路。遙見一奴，住于道傍，遙睹梵志，稍來近之，心欲劫奪。與之相見，梵志信之：『此人見我，來奉事我，有所施與，來親附我。』彼時梵志，以偈頌曰：

「『汝處於四衢，　　顏貌有反覆， 人未知本末？　　不選擇觀察。 其道人睹此，　　凈修行最法， 無有眾兇惡，　　當施供事我。』

「爾時余梵志，道共侶行，皆共謂言：『莫信此人，將無欺卿撾奪財物。』以偈頌曰：

「『梵志無得趣見人，　　於四衢路莫妄信， 搖動其目面無理，　　定將撾卿奪卿物。』

「彼時梵志，不信伴語，反信賊奴，未有所益，佐助供養

現代漢語譯本：之前的比丘聽說了這件事，就去問那個比丘說：『你為什麼不問清楚事情的來龍去脈，就隨便把籌碼給他？』那個比丘回答說：『我給他籌碼，是有確鑿的理由的，他應當侍奉我，按時供養我。』 有一個新來的比丘，舉止安詳文雅，行動不粗暴，出入進退都符合禮儀規範，像個美好的人，不像兇惡的人。主管比丘獨自待著不外出，新來的比丘又拿走他的衣缽，用棍子鞭打他，把他綁在地上，還堵住他的嘴，讓他無法呼救。有人聽到他的聲音，就在夜裡跑開了。天快亮的時候，眾比丘聽到聲音，都趕來檢視，解開他的捆綁，就問他發生了什麼事。這時，那個比丘把事情的來龍去脈都說了，告訴比丘們：『我們應當一起分頭去尋找，讓我能找回我的衣缽。』眾比丘回答說：『我們早就告訴過你，不要輕易相信別人，不要隨便給籌碼，免得遭受冤枉，你卻放縱自己，不聽我們的話，現在變成這樣，你應該自己反省。』當時，眾比丘把這件事詳細地稟告了世尊。 佛說：『各位比丘！這個比丘，不只是今生是這樣兇惡的人，遭受欺騙，不瞭解事情的來龍去脈，就輕易相信別人，他無論在哪裡遇到，都會被欺負。過去曾經有一個婆羅門，名叫草驢駝，他用驢馱著瓦器，拿著門環，走在路上。遠遠地看見一個奴隸，站在路邊，奴隸遠遠地看到婆羅門，慢慢地走近他，心裡想搶劫他。他們相遇后，婆羅門相信了他，心想：『這個人看到我，是來侍奉我，給我東西，來親近我的。』當時，婆羅門用偈語說道： 『你站在四通八達的路口， 面容變化不定， 人們不瞭解你的底細， 不選擇觀察。 看到你這樣的人， 應該清凈修行， 沒有兇惡的念頭， 應當施捨供養我。』 『當時，其他的婆羅門，和草驢駝一起走，都對他說：『不要相信這個人，他會欺騙你，毆打你，搶走你的財物。』他們用偈語說道： 『婆羅門不要輕易相信人， 在四通八達的路口不要隨便相信， 他眼神閃爍，面無道理， 一定會毆打你，搶走你的東西。』 『當時，那個婆羅門，不相信同伴的話，反而相信那個賊奴，沒有得到任何好處，反而資助供養了他。』

English version: The former monk, upon hearing this, went to ask, 'Why did you give him the token without inquiring into the details?' The monk replied, 'My giving of the token is based on solid grounds; he should serve me and provide for me in due time.' There was a new monk who was composed and refined in his demeanor, his actions not violent. His comings and goings, his advances and retreats, were all in accordance with proper conduct, like a fine person, not like a wicked one. The head monk stayed alone inside, not going out. The new monk then took the head monk's robe and bowl, beat him with a stick, bound him on the ground, and even gagged his mouth so he could not call out. People who heard his cries fled during the night. As dawn approached, the assembly of monks, hearing the sounds, all came to investigate. They untied him and asked what had happened. Then, that monk recounted the whole story, telling the monks, 'We should all go out and search so that I can recover my robe and bowl.' The monks replied, 'We told you not to trust others so easily, not to give out tokens carelessly, lest you suffer injustice. You indulged yourself, not heeding our words. Now that this has happened, you should reflect on your own actions.' At that time, the monks reported the matter in detail to the World Honored One. The Buddha said, 'Monks! This monk is not only in this life a wicked person, suffering deception, not understanding the details, and easily trusting others. Wherever he encounters such a situation, he will be taken advantage of. In the past, there was a Brahmin named Grass Donkey Camel, who was carrying earthenware on a donkey, holding a door knocker, and walking on the road. From afar, he saw a slave standing by the roadside. The slave, seeing the Brahmin from afar, slowly approached him, intending to rob him. When they met, the Brahmin believed him, thinking, 'This person sees me and comes to serve me, to give me things, to be close to me.' At that time, the Brahmin spoke in verse: 'You stand at the crossroads, Your face is ever-changing, People do not know your true nature, They do not choose to observe. Seeing someone like you, Should practice pure conduct, Without any wicked thoughts, Should give and provide for me.' At that time, other Brahmins, walking with Grass Donkey Camel, all said to him, 'Do not trust this person, lest he deceive you, beat you, and steal your possessions.' They spoke in verse: 'Brahmin, do not easily trust people, At the crossroads, do not believe carelessly, His eyes are shifty, his face is unreasonable, He will surely beat you and steal your things.' At that time, that Brahmin did not believe his companions, but instead believed the thieving slave, gaining no benefit, but rather assisting and providing for him.'

。於時彼奴，向于夜半，人見斷絕，即奔走前，撾捶梵志，破傷腳膝，眼眩躄地，奪其財物。草驢駝梵志亡失所有，又復破其膝，躄地啼泣，猶如小兒，稱怨呼嗟！時有一天，名凈修梵行，以偈頌曰：

「『其求財于利，　　而行於愍哀， 𢤱悷而自用，　　不從尊師教， 皆當得是患，　　如彼梵志苦； 從愚不慎路，　　獲罪如梵志。』」

佛告諸比丘：「爾時梵志草驢駝者，今此比丘授新學比丘猗籌者是；髡鉗惡奴，新比丘心懷惡依猗籌緣是劫盜者是也；彼時諸異梵志，今諸比丘難彼比丘者是也；爾時凈修梵行天者，今吾身是。爾時相遇，今亦相值。」

佛說孔雀經第五十一

一時佛游舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。諸比丘悉共集會，皆共嗟嘆，心念世尊：「得未曾有，一人興世，號曰如來、至真、等正覺，毀壞一切諸外異學，忽然幽冥無復光曜。未有佛時，致妙供養，衣被飲食，床臥之具，莫不恭事，自歸之者，佛現世間，是等之類言誨不行。」佛以道耳，遙聽比丘所共講議，即到其所，問諸比丘：「曏者何論？」諸比丘具足自啟說：「我等集會，平等正覺，適興於世，諸外異學，便沒不現，忽然幽冥，無復光曜。」

佛告諸比丘：「吾未興世，外學熾盛，如無日月，燭火為明。日月適出，燭火無明。今佛興世，異學皆沒，無復威曜，獨佛慧明，無所不照。不但今世有殊異行也，前世亦然，未曾有法

現代漢語譯本：當時那個奴隸，在半夜時分，看到周圍無人，就跑上前去，毆打梵志，打傷了他的腳和膝蓋，使他眼花繚亂地倒在地上，並搶走了他的財物。那個馱著梵志的草驢也丟失了所有東西，又踢傷了他的膝蓋，使他倒在地上哭泣，像個小孩子一樣，抱怨呼喊！當時有一位天人，名叫凈修梵行，用偈頌說道： 『那些爲了利益而求財，卻不施行慈悲的人，傲慢自大，不聽從老師的教誨，都會遭受這樣的災禍，就像那個梵志一樣；走上愚昧不謹慎的道路，獲罪就像那個梵志一樣。』 佛告訴眾比丘：『當時那個馱著梵志的草驢，就是現在這個新學比丘中接受籌碼的人；那個髡鉗的惡奴，就是新比丘中懷有惡念，因為籌碼而搶劫的人；當時那些其他的梵志，就是現在這些為難其他比丘的人；當時那個凈修梵行天人，就是我。當時相遇，現在也相遇。』 一時，佛在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。眾比丘都在一起議論，都感嘆，心中想著世尊：『真是前所未有，一人出現於世，號稱如來、至真、等正覺，摧毀了一切外道異學，使他們突然陷入黑暗，不再有光芒。在沒有佛的時候，人們對他們進行精美的供養，衣物飲食，床鋪用具，無不恭敬侍奉，那些自願歸附的人，佛出現在世間后，這些人卻不聽從教誨。』佛用道耳，遠遠地聽到比丘們所議論的，就來到他們那裡，問眾比丘：『剛才在談論什麼？』眾比丘如實地稟告說：『我們正在議論，平等正覺，適時出現於世，那些外道異學，就消失不見，突然陷入黑暗，不再有光芒。』 佛告訴眾比丘：『我沒有出現於世時，外道學說盛行，就像沒有日月，只能用燭火照明。日月一旦出現，燭火就失去了光明。現在佛出現於世，異端學說都消失了，不再有威勢光芒，只有佛的智慧光明，無所不照。不僅今世有這樣的殊異現象，前世也是如此，從未有過的法。』

English version: At that time, the slave, in the middle of the night, seeing that no one was around, ran forward, beat the Brahmin, injured his feet and knees, causing him to fall to the ground in a daze, and robbed him of his belongings. The grass donkey that was carrying the Brahmin also lost everything, and kicked his knees again, causing him to fall to the ground crying, like a child, complaining and lamenting! At that time, there was a celestial being named Pure Practice, who spoke in verse: 'Those who seek wealth for profit, but do not practice compassion, are arrogant and self-centered, and do not follow the teachings of their teachers, will all suffer such calamities, just like that Brahmin; those who walk on the path of foolishness and recklessness, will be guilty like that Brahmin.' The Buddha told the monks, 'The grass donkey that was carrying the Brahmin at that time is the one who receives the tokens among the newly learning monks now; the shaven-headed evil slave is the one among the new monks who harbors evil thoughts and robs because of the tokens; the other Brahmins at that time are the ones who are making things difficult for other monks now; the celestial being named Pure Practice at that time is me. We met at that time, and we meet now as well.' The Buddha Speaks the Peacock Sutra, Fifty-first At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, together with a great assembly of 1,250 monks. The monks were all discussing together, and they all sighed, thinking in their hearts of the World Honored One: 'It is truly unprecedented, one person has appeared in the world, called the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, destroying all the heterodox teachings of the outsiders, causing them to suddenly fall into darkness, no longer having any light. When there was no Buddha, people made exquisite offerings to them, clothing, food, bedding, all were respectfully served, those who willingly submitted, after the Buddha appeared in the world, these people do not follow the teachings.' The Buddha, with his divine ear, heard from afar what the monks were discussing, and came to them, asking the monks, 'What were you discussing just now?' The monks truthfully reported, 'We were discussing that the Perfectly Enlightened One, having appeared in the world at the right time, those heterodox teachings of the outsiders, then disappeared, suddenly falling into darkness, no longer having any light.' The Buddha told the monks, 'When I had not appeared in the world, the heterodox teachings were flourishing, like there was no sun or moon, and only candlelight could provide light. Once the sun and moon appear, the candlelight loses its light. Now that the Buddha has appeared in the world, the heterodox teachings have all disappeared, no longer having any power or light, only the Buddha's wisdom is bright, illuminating everything. Not only is there such a unique phenomenon in this life, but it was also like this in previous lives, a law that has never been seen before.'

。乃往過去久遠世時，有一大國，在於北方邊地之土，號曰智幻。智幻土人，赍持烏來，至波遮梨國。其土國界，無有此烏，亦無異類奇妙之禽。時彼國人，見持烏來，歡喜踴躍，不能自勝，供養奉事，飲食果蓏，日日月月。而訊息之。遠方之烏，而覺見之皆來集會，不可稱數，一國普共供養奉事，尊敬無量。于彼異時，有一賈人，復從他國赍三孔雀來，時眾人見微妙殊好，羽翼殊特，行步和雅，所未曾有。眾人共睹，聽其音聲，心懷踴躍，又加於前千億萬倍，皆棄于烏，不復供事。烏無威曜，忽然無色，如日之出，燭火不現，永無復心在諸烏許，普悉愛敬于彼孔雀，視之無厭；前所敬養諸烏之具，皆以供養孔雀之形，尊敬自歸，諸烏皆沒，不知處所。於時有天，即嘆頌曰：

「『未見日光時，　　燭火獨為明， 諸烏本見事，　　水飲及果蓏。 由音聲具足，　　日出止樹間， 諸烏所見供，　　於今悉永無。 當觀此殊勝，　　無尊卑見事， 尊上適興現，　　卑賤無敬事。』」

於是賢者阿難，緣世尊教，心懷踴躍，以頌讚曰：

「如佛不興出，　　導師不現世， 外沙門梵志，　　皆普得供事。 今佛具足音，　　明白講說法， 諸外異學類，　　永失諸供養。」

佛告諸比丘：「欲知爾時孔雀者，我身是也；烏者，諸外異學也；天者，阿難也。於時在世，雖講經法，未除三毒生老病死，不能究竟除塵勞垢，凈修梵行

現代漢語譯本：很久很久以前，有一個大國，位於北方邊境地區，名叫智幻。智幻國的人帶著烏鴉，來到了波遮梨國。這個國家沒有這種烏鴉，也沒有其他奇異的鳥類。當時，這個國家的人看到有人帶著烏鴉來，非常高興，欣喜若狂，無法自持，就供養它們，給它們食物和水果，日復一日，月復一月地照顧它們。遠方的烏鴉，看到這種情況，都飛來了，數量多得數不清，整個國家都一起供養它們，非常尊敬。後來，有一位商人，又從其他國家帶來了三隻孔雀，當時人們看到孔雀非常美麗，羽毛特別，走路姿態優雅，是前所未見的。大家一起觀看，聽它們的聲音，心裡更加高興，比之前喜歡烏鴉時還要高出千億萬倍，都拋棄了烏鴉，不再供養它們。烏鴉失去了光彩，突然變得黯淡無光，就像太陽出來后，燭火就失去了光亮一樣，人們再也不關心烏鴉了，都喜歡和尊敬孔雀，看它們也看不厭；之前用來供養烏鴉的東西，現在都用來供養孔雀，尊敬和歸順它們，烏鴉都消失了，不知道去了哪裡。這時，有一位天人，就感嘆道： 『在沒有見到太陽光的時候，燭火獨自發光；烏鴉本來被人們供養，給它們水喝，給它們水果吃。因為孔雀的聲音好聽，就像太陽升起在樹林間一樣，烏鴉之前得到的供養，現在都永遠沒有了。應當看看這殊勝的景象，沒有高低貴賤之分，尊貴的事物出現時，卑賤的事物就無人尊敬了。』 於是，賢者阿難，因為世尊的教誨，心裡非常高興，用偈頌讚嘆道： 『如果佛陀沒有出現，導師沒有來到世間，外道的沙門和婆羅門，都會得到供養。現在佛陀聲音圓滿，明白地講說佛法，外道的異學之徒，就永遠失去了供養。』 佛陀告訴眾比丘：『想知道當時的孔雀是誰嗎？就是我的前身；烏鴉，就是那些外道的異學；天人，就是阿難。當時在世，雖然講經說法，但還沒有去除三毒（貪嗔癡）和生老病死，不能徹底去除塵勞垢，清凈地修行梵行。』

English version: A long, long time ago, there was a large country located in the northern border region called Zhihuan. The people of Zhihuan brought crows to the country of Bozheli. This country did not have these crows, nor did it have other strange birds. At that time, the people of this country were very happy when they saw someone bringing crows, they were overjoyed and could not control themselves. They offered them food and fruit, taking care of them day after day, month after month. Crows from far away, seeing this situation, all flew over, their numbers countless. The whole country together offered them food and showed them great respect. Later, a merchant brought three peacocks from another country. When people saw the peacocks, they were very beautiful, their feathers were special, and their walking posture was elegant, something they had never seen before. Everyone watched together, listening to their voices, and their hearts were even happier, a thousand million times more than when they liked the crows. They all abandoned the crows and no longer offered them anything. The crows lost their luster and suddenly became dull, just like when the sun comes out, the candlelight loses its brightness. People no longer cared about the crows, and they all liked and respected the peacocks, never tiring of looking at them. The things that were previously used to offer to the crows were now used to offer to the peacocks, showing them respect and allegiance. The crows all disappeared, and no one knew where they went. At this time, a deva sighed and said: 'When the sunlight is not seen, the candlelight shines alone; the crows were originally offered by people, given water to drink, and given fruit to eat. Because the peacocks' voices are pleasant, like the sun rising in the forest, the offerings that the crows previously received are now gone forever. We should look at this extraordinary scene, where there is no distinction between high and low, noble things appear, and lowly things are no longer respected.' Then, the wise Ananda, because of the teachings of the World Honored One, was very happy and praised with a verse: 'If the Buddha had not appeared, and the teacher had not come into the world, the heretical shramanas and Brahmins would all receive offerings. Now that the Buddha's voice is perfect, and he clearly speaks the Dharma, the heretical followers of other schools will forever lose their offerings.' The Buddha told the bhikshus: 'Do you want to know who the peacocks were at that time? It was my previous life; the crows were those heretical followers of other schools; the deva was Ananda. At that time, although I was teaching the Dharma, I had not yet removed the three poisons (greed, anger, and ignorance) and the suffering of birth, old age, sickness, and death. I could not completely remove the defilements of the world and purify my practice of the Brahma conduct.'

。於今如來興於世間，如來、至真、等正覺、明行成為、善逝、世間解、天人師、無上士、道法御，號佛、世尊，於今說法具足究竟，凈修梵行離諸塵垢，除淫怒癡生老病死，獨步三界而無所畏，降伏諸邪眾外異學，莫不歸伏，一切蒙度。」

佛說仙人撥劫經第五十二

一時佛游王舍城靈鷲山，與大比丘千二百五十人俱。爾時錦盡手長者至舍利弗所，諷誦經法。還歸其家，厭所居處，下其鬚髮，而為沙門，未得羅漢，一切所造，皆已備足。時諸比丘往見世尊：「今我等察錦盡手，稽首面見，聞說法律，尋時出家，而為沙門。博聞多智，講若干法，言談雅麗，庠序無獷，興起禪思，故復還家。世尊！如是，隨其所應未得羅漢，無根無著法，以未成就睹見生死周旋迴轉，不得解脫，如佛所教，如來、至真、等正覺所獲安隱。」

佛告諸比丘：「何足為怪？吾成無上正真道，為最正覺，錦盡手為舍利弗雖見教化度於四患，吾于異世，以凡夫身，廣說經法，度諸勤苦，乃為殊特。往昔過去久遠世時，有一仙人，名曰撥劫，得五神通。時為國王，所見奉事，愛敬無量，神足飛行，往返王宮。彼時國王供養仙人一切施安，坐在王邊，日日如是。王奉仙人，布發而行，手自斟酌百種飲食，積有年歲，供養無限。於時彼王有小緣務，王有一女，端正姝好，於世希有，王甚敬重，重之無量，女未出門。王告女曰：『汝見吾不？供養仙人，奉事慇勤，不敢失意。』女則白曰：『唯然，已見

現代漢語譯本：如今如來出現在世間，如來、至真、等正覺、明行圓滿、善逝、世間解、天人師、無上士、調御丈夫，號為佛、世尊，如今說法圓滿究竟，清凈修行，遠離一切塵垢，去除淫慾、嗔怒、愚癡、生老病死，獨步三界而無所畏懼，降伏各種邪惡的宗派和外道，沒有不歸順的，一切都得到救度。 一時，佛陀在王舍城的靈鷲山，與一千二百五十位大比丘在一起。當時，錦盡手長者來到舍利弗那裡，誦讀經法。回到家后，厭倦了所居住的地方，剃去鬚髮，成為沙門，但沒有證得阿羅漢果位，一切所作所為都已完備。當時，眾比丘去見世尊：『現在我們觀察錦盡手，他向我們稽首問候，聽聞我們說法，隨即出家，成為沙門。他博聞多智，講解各種佛法，言談優雅，有條不紊，不粗獷，興起禪定思惟，卻又返回家中。世尊！像這樣，他隨其所應，沒有證得阿羅漢果位，沒有根基，沒有執著于佛法，因為沒有成就，看到生死輪迴，不能得到解脫，不像佛陀所教導的那樣，不像如來、至真、等正覺所獲得的安穩。』 佛陀告訴眾比丘：『這有什麼奇怪的呢？我成就無上正真之道，成為最正覺，錦盡手雖然在舍利弗的教化下度脫了四種苦難，我在不同的世間，以凡夫的身份，廣泛宣說經法，度脫各種勤苦，才是特別的。在過去久遠的時代，有一位仙人，名叫撥劫，獲得了五種神通。當時，他被國王所敬奉，愛戴敬重無量，他能神足飛行，往返于王宮。那時，國王供養仙人一切安樂，讓他坐在自己身邊，每天都這樣。國王侍奉仙人，鋪開頭髮讓他行走，親自斟酌各種飲食，日積月累，供養無限。當時，國王有一點小事要處理，國王有一個女兒，端莊美麗，世間罕見，國王非常敬重她，重視她無量，女兒沒有出過門。國王告訴女兒說：『你看到我了嗎？我供養仙人，侍奉慇勤，不敢有絲毫怠慢。』女兒回答說：『是的，我已經看到了。』

English version: Now, the Tathagata appears in the world, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Teacher of Gods and Humans, the Unsurpassed One, the Tamer of Men, called Buddha, the World Honored One. Now, the Dharma is fully and completely taught, the pure practice is cultivated, all defilements are removed, lust, anger, ignorance, birth, old age, sickness, and death are eliminated, walking alone in the three realms without fear, subduing all evil sects and heretics, none do not submit, all are delivered. When the Buddha spoke these words, there was none who was not delighted. The Buddha Speaks the Sutra of the Immortal Who Plucks the Kalpa, Fifty-Second At one time, the Buddha was dwelling on Vulture Peak in Rajagriha, together with a great assembly of twelve hundred and fifty monks. At that time, the elder Jinjinshou came to Shariputra, reciting the sutras. Returning to his home, he grew weary of his dwelling place, shaved his head and beard, and became a monk. He had not attained Arhatship, but all his deeds were complete. At that time, the monks went to see the World Honored One: 『Now we observe Jinjinshou, he bows his head to us, hears us speak the Dharma, and immediately leaves home to become a monk. He is learned and wise, explains various Dharmas, his speech is elegant, orderly, and not coarse. He arises in meditative thought, but then returns home. World Honored One! Like this, according to his capacity, he has not attained Arhatship, he has no root, no attachment to the Dharma, because he has not achieved it, he sees the cycle of birth and death, and cannot attain liberation, unlike what the Buddha taught, unlike the peace obtained by the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One.』 The Buddha told the monks: 『What is so strange about this? I attained the Unsurpassed True Path, becoming the Most Perfectly Enlightened One. Although Jinjinshou was delivered from the four sufferings under the guidance of Shariputra, in different worlds, I, as an ordinary person, widely expounded the sutras, delivering all kinds of hardships, which is truly special. In the distant past, there was an immortal named Bojie, who obtained the five supernatural powers. At that time, he was revered by the king, loved and respected immeasurably. He could fly with supernatural powers, going back and forth to the palace. At that time, the king provided the immortal with all comforts, allowing him to sit beside him, every day like this. The king served the immortal, spreading his hair for him to walk on, personally preparing all kinds of food, day after day, offering without limit. At that time, the king had a small matter to attend to. The king had a daughter, who was dignified and beautiful, rare in the world. The king greatly respected her, valuing her immeasurably. The daughter had not left the house. The king told his daughter: 『Have you seen me? I am offering to the immortal, serving him diligently, not daring to be negligent.』 The daughter replied: 『Yes, I have seen it.』

。』王告之曰：『今吾有事，當遠遊行，汝供養之，亦當如我事莫失意。』

「時彼仙人，從空中飛下，至王宮內，王女見來，以手擎之，坐著座上。適以手擎，觸體柔軟，即起欲意，適起欲心，愛慾興盛，尋失神足，故不能飛行。思惟經行，欲復神足，故不能獲。時彼仙人，見國王女，貪慾意起，不能從志，步行出宮，如是所為，其音暢溢，莫不聞知。時無央數人，皆來集會。王行事畢，還入其宮，聞其仙人，失於無慾，墮恩愛中，失其神足，不能飛行。王時夜至其宮，獨竊自行，往見仙人，稽首足下，以偈頌曰：

「『吾聞大梵志，　　卒暴皆貪慾， 為從何所教？　　何因習色慾？』

「時撥劫仙人，以偈答王曰：

「『吾實爾大王，　　如聖之所聞， 已墮于邪徑，　　以王遠吾故。』

「王以偈問曰：

「『不審慧所在，　　及善惡所念， 假使發欲心？　　不能伏本凈。』

「時撥劫仙人，復以偈答王曰：

「『愛慾失義利，　　淫心郁然熾， 今日聞王語，　　便當舍愛慾。』

「於時國王，教告仙人。仙人羞慚，克心自責，宿夜精勤，不久即獲，還復神通。」

佛告諸比丘：「爾時仙人撥劫，今舍利弗是；國王者，吾身是。」

佛說清信士阿夷扇持父子經第五十三

現代漢語譯本：國王告訴他說：『現在我有事要遠行，你供養自己，也要像侍奉我一樣，不要有任何怠慢。』 當時那位仙人，從空中飛下來，到了王宮內，國王的女兒看見他來了，用手托著他，讓他坐在座位上。剛用手托著他時，觸碰到他身體的柔軟，就產生了慾望，剛一產生慾望，愛慾就興盛起來，隨即失去了神足，所以不能飛行。他思考著經行，想要恢復神足，卻不能獲得。當時那位仙人，看見國王的女兒，貪慾之心生起，不能控制自己的意志，步行走出宮殿，他所做的事情，聲音響亮，沒有誰不知道的。當時無數的人，都來觀看。國王處理完事情，回到宮中，聽說那位仙人，失去了無慾的狀態，墮入了恩愛之中，失去了神足，不能飛行。國王在夜裡來到他的宮殿，獨自悄悄地走過去，拜見仙人，跪拜在他的腳下，用偈頌說道： 『我聽說大梵志，突然都貪戀慾望，是從哪裡學來的？是什麼原因習染了淫慾？』 當時撥劫仙人，用偈頌回答國王說： 『我確實像您說的那樣，大王，如聖人所聽聞的那樣，已經墮入了邪路，因為大王您離開了我的緣故。』 國王用偈頌問道： 『不知道智慧在哪裡，以及善惡的念頭在哪裡，即使產生了慾望之心，也不能壓制住本來的清凈。』 當時撥劫仙人，又用偈頌回答國王說： 『愛慾會失去道義和利益，淫心會鬱積而熾盛，今天聽了您的話，就應當捨棄愛慾。』 當時國王，教導告誡仙人。仙人感到羞愧，克制自己責備自己，日夜精勤，不久就獲得了，恢復了神通。 佛告訴眾比丘：『當時的仙人撥劫，就是現在的舍利弗；國王，就是我的前身。』

English version: The king told him, 'Now I have matters to attend to and must travel far away. You shall provide for yourself, and also serve as if you were serving me, without any negligence.' At that time, the ascetic flew down from the sky and arrived inside the royal palace. The king's daughter saw him coming, held him up with her hands, and had him sit on a seat. As she held him up with her hands, she touched his soft body, and immediately lust arose. As soon as lust arose, her desire grew strong, and she immediately lost her supernatural powers, so she could not fly. She pondered and walked about, wanting to regain her supernatural powers, but could not. At that time, the ascetic, seeing the king's daughter, had lustful thoughts arise, and unable to control his will, he walked out of the palace. What he did was loud, and no one did not know about it. At that time, countless people came to watch. The king finished his affairs and returned to the palace, and heard that the ascetic had lost his state of non-desire, had fallen into love and affection, had lost his supernatural powers, and could not fly. The king came to his palace at night, secretly went alone, and went to see the ascetic, bowing at his feet, and said in verse: 'I have heard that the great Brahmin, suddenly all crave desire, from where did you learn it? What is the reason for practicing lust?' At that time, the ascetic Bōjié, replied to the king in verse: 'I am indeed as you say, great king, as the sage has heard, I have already fallen into the wrong path, because you, great king, have left me.' The king asked in verse: 'I do not know where wisdom is, and where the thoughts of good and evil are, even if the mind of desire arises, it cannot suppress the original purity.' At that time, the ascetic Bōjié, again replied to the king in verse: 'Lust will lose righteousness and benefit, the mind of lust will be depressed and intense, today hearing your words, I should abandon lust.' At that time, the king taught and admonished the ascetic. The ascetic felt ashamed, restrained himself and blamed himself, and worked diligently day and night, and soon obtained it, and regained his supernatural powers. The Buddha told the monks, 'The ascetic Bōjié at that time, is now Śāriputra; the king, is my former self.' The Buddha spoke the Sutra of the Upasaka Ajisena and his son, the fifty-third. At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti, together with 1,250 great monks.

。有一清信士，有子聰明，智慧辯才，在在所興，無所不博，能自豎立，而無懈怠，明瞭殊絕；又曉家業買賣之利，多獲財寶，供養父母；佛威神護諸天宿衛，無央數人，所共愛敬。不可父意，不愛念之，常憎惡見，驅使出舍，數加捶杖，不能復堪，馳至他國。在於異土賈作治生，方便計校興造，時節不失，不廢所業，多積財寶。清信士，聞多積財寶，遙遣人呼使來歸，子不肯還。清信士復遣人行，設使不來，遣財物來。慇勤諫曉，都不肯遣。其子報曰：「父困苦我，不可復計，至使令我不能發心所遣遺也，復難自往。」時清信士，對比丘眾，自訟說意：「其子有病，不順父母。」諸比丘具以啟佛。

世尊告曰：「此清信士，不但今世與子不和，前世亦然，福德殊異，有所造行，無所違失，不可其心。比丘且觀於此，其子智慧殊特，德不可量，不可其心，不欲聞其聲，復欲思得。」

佛告諸比丘：「乃往過去久遠世時，有一人，名曰阿夷扇持，為獼猴師，教於獼猴，舉動法則，技術戲笑，多所悅豫，于眾人民。以此技術，無央數人，悉共愛敬，遠近皆來，觀其技術，蒙是之恩，多獲財利。其阿夷扇持，前後獼猴，大得眾物，撾捶搏踏。其人異日，將彼獼猴入于城中，縛著于柱，撾捶毒痛，毀辱折伏。於時獼猴，竊得默出，馳走入山，閑居獨處，近附仙人，依之止頓，採取果蓏，供養仙人，復自食之。阿夷扇持聞之，走在其處空閑山中，而遣人使呼之來還

有一位虔誠的信徒，他的兒子聰明伶俐，才華橫溢，無論做什麼都能成功，知識淵博，能夠自立自強，從不懈怠，非常傑出；而且還懂得經商之道，能賺取很多財富，供養父母；佛陀的神威庇佑，諸天神靈守護，無數人都愛戴敬重他。但是他的父親卻不喜歡他，不疼愛他，常常憎恨他，把他趕出家門，多次鞭打他，讓他無法忍受，於是他逃到了別的國家。在異國他鄉，他做生意謀生，善於計算，把握時機，從不荒廢事業，積累了大量財富。這位虔誠的信徒聽說兒子積累了很多財富，就派人去叫他回來，兒子不肯回來。虔誠的信徒又派人去，說如果他不回來，就把財物送來。他慇勤勸說，兒子都不肯送來。他的兒子回答說：『父親曾經那樣苛待我，實在無法再計較了，以至於我無法發心把財物送回去，自己回去也很難。』當時，這位虔誠的信徒，對著眾比丘，訴說自己的心意：『我的兒子有病，不順從父母。』眾比丘把這件事告訴了佛陀。 世尊說：『這位虔誠的信徒，不只是今生和兒子不和，前世也是如此，因為福德不同，所作所為，沒有過失，卻不合他的心意。比丘們，你們看，他的兒子智慧超群，德行不可估量，卻不合他的心意，不想聽他的聲音，卻又想得到他。』 佛陀告訴眾比丘：『在過去很久遠的時代，有一個人，名叫阿夷扇持，是馴猴師，他教猴子各種動作、規則、技巧和滑稽的表演，讓很多人感到高興，因此，無數人都愛戴敬重他，遠近的人都來看他的表演，並因此得到好處，賺取很多財富。這個阿夷扇持，前後養了很多猴子，得到了很多東西，卻經常鞭打、毆打它們。有一天，這個人把猴子帶到城裡，綁在柱子上，鞭打得非常痛苦，侮辱折磨它們。當時，猴子偷偷地逃了出來，跑進山裡，獨自居住，靠近仙人，依附他們，採摘野果，供養仙人，自己也吃。阿夷扇持聽說后，跑到空曠的山裡，派人去叫猴子回來。』

There was a devout layperson whose son was intelligent, wise, and eloquent. He was successful in everything he did, knowledgeable in all areas, capable of self-reliance, never lazy, and exceptionally outstanding. He also understood the benefits of business and trade, earning much wealth to support his parents. The Buddha's divine power protected him, and the gods guarded him. Countless people loved and respected him. However, his father did not like him, did not love him, often hated him, drove him out of the house, and repeatedly beat him, making it unbearable for him. So, he fled to another country. In that foreign land, he made a living by doing business, skillfully calculating, seizing opportunities, never neglecting his work, and accumulating great wealth. When the devout layperson heard that his son had accumulated much wealth, he sent people to call him back, but the son refused to return. The devout layperson sent people again, saying that if he would not return, he should send his wealth. He earnestly pleaded, but the son refused to send anything. His son replied, 'My father treated me so harshly that I cannot bear to think of it. It has made it impossible for me to send back any wealth, and it is difficult for me to return myself.' At that time, the devout layperson, speaking to the assembly of monks, expressed his feelings: 'My son is ill-behaved and disobedient to his parents.' The monks then reported this matter to the Buddha. The World Honored One said, 'This devout layperson is not only at odds with his son in this life, but also in previous lives. Because their merits are different, what he does, though without fault, does not please his father. Monks, look at this, his son's wisdom is extraordinary, his virtue immeasurable, yet he does not please his father. He does not want to hear his voice, yet he desires to have him.' The Buddha told the monks, 'In the distant past, there was a man named Ajisandhi, who was a monkey trainer. He taught monkeys various movements, rules, skills, and comical performances, which pleased many people. Therefore, countless people loved and respected him, and people from far and near came to watch his performances, benefiting from them and earning much wealth. This Ajisandhi, who had many monkeys, obtained many things, but often whipped and beat them. One day, this man took a monkey into the city, tied it to a pillar, and beat it severely, causing it great pain, humiliation, and torment. At that time, the monkey secretly escaped, ran into the mountains, lived alone, and stayed near the hermits, relying on them, picking wild fruits to offer to the hermits, and eating some himself. When Ajisandhi heard of this, he went to the empty mountains and sent people to call the monkey back.'

。獼猴不肯，遙報之曰：『吾今續念，前困毒我，眾患難量，前時我父，橫無過罪，而見加毒，毀辱叵言，今故馳走，來入山中。』阿夷扇持便自往謂獼猴言：『來歸還家。』默聲不肯。仙人報曰：『亦可原置。』答仙人曰：『吾置之耳。』仙人報曰：『敢可強致，小勸喻之，然後將行。假使強欲致之，儻不能也。』其人答曰：『假使方便欲致之去，不肯往者，吾當作計。』即時以偈而歌頌曰：

「『卿賢柔善子，　　譬如鹿就蔭， 便從樹枝下，　　得無飢渴死。』

「爾時獼猴以偈答曰：

「『不仁和生我，　　我自知志性， 從何所睹聞，　　獼猴為柔賢。 我到諸方面，　　未有中間念， 假使有邪長，　　終不能制意。 吾今續念之，　　君阿夷扇持， 將我入城中，　　縛柱加毒痛。 於今不忘之，　　撾捶我苦毒， 我已得自在，　　不能就君困。』」

佛告諸比丘：「欲知爾時阿夷扇持子，今清信士子是也；清信士者，則今父也；其仙人者，我身是也。如是具足，當分別說。」

佛說夫婦經第五十四

一時佛游舍衛祇樹給孤獨園，與大比丘千二百五十人俱。有清信士，其婦端正，面貌殊好，威光巍巍，威德無倫，聰明智慧，言語辯才，多所悅豫，眾人所敬。於時夫婿不敬重之，憎惡不歡，不欲見之；反更敬愛不急老嫗僕使為妾，而敬重之。其婦見婿心異不和，志在下使，便謂其夫：「假使卿心不相喜者，儻當見聽，出家為道作比丘尼

獼猴不肯，遠遠地迴應說：『我如今仍然記得，之前你們用毒藥害我，我遭受了難以估量的苦難。之前我的父親，沒有任何過錯，卻被你們施加毒害，侮辱之詞難以啟齒。所以現在我才逃跑，來到山中。』阿夷扇持拿著扇子就自己去對獼猴說：『回來，跟我回家。』獼猴沉默不語，不肯回去。仙人說：『也可以先放著。』那人回答仙人說：『我只是暫時放著罷了。』仙人說：『可以試著勸說一下，然後帶他走。如果強行帶他走，恐怕不行。』那人回答說：『如果用方便的方法想帶他走，他還是不肯去，我自有辦法。』隨即用偈語歌頌道： 『你這賢良柔順的孩子，就像鹿一樣依附樹蔭，從樹枝下，可以免於飢渴而死。』 當時獼猴用偈語回答說： 『不仁慈的人養育了我，我自知我的志向和本性，從哪裡聽說過，獼猴是柔順賢良的？我到過很多地方，從未有過動搖的念頭，即使有邪惡的頭領，也終究不能控制我的意志。我如今仍然記得，你阿夷扇持，把我帶到城裡，綁在柱子上，施加毒打的痛苦。至今我仍然不能忘記，你們鞭打我，讓我痛苦不堪。我已經獲得了自由，不能再受你們的困擾。』 佛告訴眾比丘：『想知道當時的阿夷扇持的兒子，就是現在的清信士的兒子；清信士，就是現在的父親；那位仙人，就是我的前身。這些因緣都具備，應當分別解說。』 一時，佛在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。有一位清信士，他的妻子端莊美麗，容貌出衆，威儀光彩照人，威德無與倫比，聰明智慧，言辭辯才出衆，能使人愉悅，受眾人尊敬。當時，她的丈夫卻不敬重她，反而憎惡她，不高興見到她；反而更加敬愛那些不重要的老婦和僕人，把她們當作小妾，並敬重她們。她的妻子看到丈夫心意改變，不和睦，心思都在下人身上，就對她的丈夫說：『如果你的心不喜歡我，或許可以聽我的，讓我出家修行，做比丘尼。』

The monkey refused and replied from afar: 'I still remember now, that before you poisoned me, I suffered immeasurable hardships. Before, my father, without any fault, was poisoned and insulted with unspeakable words. That's why I fled and came into the mountains.' Ayi Shanchi, holding a fan, went to the monkey himself and said: 'Come back, return home with me.' The monkey remained silent and refused to return. The immortal said: 'It can also be left for now.' The man replied to the immortal: 'I'm just leaving it for now.' The immortal said: 'You can try to persuade him a little, and then take him away. If you force him, I'm afraid it won't work.' The man replied: 'If I try to take him away using convenient methods, and he still refuses to go, I have my own ways.' Then he sang a verse: 'You, virtuous and gentle child, are like a deer seeking shade, under the branches, you can avoid death from hunger and thirst.' 'The unkind one raised me, I know my own will and nature, where have you heard that a monkey is gentle and virtuous? I have been to many places, and never had a wavering thought, even if there is an evil leader, he will never control my will. I still remember now, you Ayi Shanchi, took me into the city, tied me to a pillar, and inflicted the pain of poisoning and beating. To this day, I cannot forget, you whipped me, causing me great pain. I have gained freedom, and cannot be troubled by you anymore.' The Buddha told the monks: 'If you want to know, the son of Ayi Shanchi at that time, is the son of the current lay believer; the lay believer, is the current father; that immortal, is my former self. These causes and conditions are all present, and should be explained separately.' The Buddha Speaks the Sutra of Husband and Wife, Fifty-Fourth At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, with twelve hundred and fifty great monks. There was a lay believer, whose wife was dignified and beautiful, with an outstanding appearance, majestic and radiant, with unparalleled virtue, intelligent and wise, with outstanding eloquence, able to please people, and respected by all. At that time, her husband did not respect her, but instead hated her, and was not happy to see her; instead, he loved those unimportant old women and servants more, taking them as concubines, and respecting them. His wife saw that her husband's heart had changed, was not harmonious, and his mind was on the servants, so she said to her husband: 'If your heart does not like me, perhaps you can listen to me, and let me leave home to cultivate, and become a bhikkhuni.'

。」數數如是，婿便聽之。即便出家為道作比丘尼，晝夜精進行道，未久證得羅漢。然於後時，其清信士所敬女人歸非常沒。時清信士便行求索，得前時所妻為比丘尼，呼之歸家。比丘尼不肯隨之：「吾已出家，則為他人，更生異世，罪福不同。」時比丘尼聞，往白世尊，說其本末。

佛告諸比丘：「是清信士，前世毀辱此有德之人，不但今世。又此女人，生生有德，有殊特之志，此人常壞亂之。今比丘尼，已入大路，復欲毀之，不得從愿。」

佛告比丘：「乃古無數世時，有一梵志，婦名蓮華，端正殊好，面顏殊妙，色像第一，於世希有，名德難及。其梵志有一婢使，而親近之，順敬于婢，不肯恭敬蓮華之婦，不喜見之，反用婢語，將婦出舍。至於山間，上優曇缽樹，擇諸熟果而取食之，棄諸生果而用與婦。其婦問曰：『君何故獨啖熟果，生者棄下，而持相與？』其夫答曰：『欲得熟者，何不上樹而自取之？』其婦答曰：『卿不與我，我不能得。當從夫命。』婦即上樹。夫見婦上樹，尋時下樹，以諸荊棘遮樹四面，欲使不下置在樹上，舍之而去，欲令便死。

「於時國王，與諸大臣，共行遊獵，過彼樹下。見其女人，端正殊好，顏貌殊異，世所希有，即問女人：『卿為何人？為所從來？』其婦本末為彼國王說所變故。王見女人，女相具足，無有眾瑕，心自念言：『其彼梵志，愚騃無智，非是丈夫，而不敬喜於此女人。』除棘載去，至其宮內，立為王后。其後智慧辯才難及，互用摴蒱及以六博書疏通利，遠近女人，來共博戲，王后輒勝，無能當者

『就這樣數著，女婿便聽從了。』她隨即出家修行，成為比丘尼，日夜精進修行，不久就證得了羅漢果位。然而後來，她的一位虔誠信徒所敬愛的妻子突然去世了。這位信徒便四處尋找，找到了之前娶的妻子，她已成為比丘尼，便呼喚她回家。比丘尼不肯跟他回去：『我已經出家，就屬於他人了，已經轉生到不同的世界，罪與福也不同了。』當時，比丘尼聽聞此事，便去稟告世尊，講述了事情的來龍去脈。 佛陀告訴眾比丘：『這位虔誠信徒，前世就曾侮辱過這位有德之人，不僅僅是今生。而且這個女人，生生世世都有德行，有特殊的志向，這個人總是破壞她。現在這位比丘尼，已經走上了正道，又想破壞她，是不能如願的。』 佛陀告訴比丘們：『在很久很久以前，有一位婆羅門，他的妻子名叫蓮華，端莊美麗，容貌殊勝，姿色絕佳，世間罕有，美德難以企及。這位婆羅門有一個婢女，他卻親近她，順從敬重婢女，不肯恭敬蓮華妻子，不喜歡見到她，反而聽從婢女的話，將妻子趕出家門。到了山間，他爬上優曇缽樹，挑選成熟的果子自己吃，把生的果子扔給妻子。他的妻子問：『你為什麼自己吃熟的果子，把生的扔下來給我呢？』她的丈夫回答說：『想要吃熟的，為什麼不自己爬上樹去摘呢？』她的妻子回答說：『你不給我，我就得不到。我應當聽從丈夫的命令。』妻子就爬上了樹。丈夫看到妻子上了樹，立刻下樹，用荊棘把樹的四面都遮住，想讓她下不來，把她留在樹上，捨棄她離去，想讓她死在那裡。 『當時，國王和大臣們一起去打獵，路過那棵樹下。看到那個女人，端莊美麗，容貌殊異，世間罕見，就問那個女人：『你是什麼人？從哪裡來的？』她的妻子就把事情的來龍去脈告訴了國王。國王看到這個女人，女人的相貌完美，沒有瑕疵，心裡想：『那個婆羅門，真是愚蠢無知，不是個男人，竟然不敬重喜愛這樣的女人。』於是就移開荊棘，把她帶回宮中，立為王后。王后智慧辯才無與倫比，擅長玩摴蒲和六博等遊戲，遠近的女人都來和她博戲，王后總是獲勝，沒有人能比得上她。

'Counting like this, the son-in-law listened.' She then left home to practice, becoming a bhikkhuni, diligently practicing day and night, and soon attained the state of Arhat. However, later, the wife of one of her devout followers, whom he respected, suddenly passed away. This follower then searched everywhere and found his former wife, who had become a bhikkhuni, and called her to return home. The bhikkhuni refused to go back with him: 'I have already left home, I belong to another, I have been reborn into a different world, and my merits and demerits are different.' At that time, the bhikkhuni heard about this and went to report to the World Honored One, telling the whole story. The Buddha told the bhikkhus: 'This devout follower, in his previous life, had insulted this virtuous person, not just in this life. Moreover, this woman, in every life, has had virtue and special aspirations, and this person always disrupts her. Now this bhikkhuni has already embarked on the right path, and he wants to disrupt her again, but he will not succeed.' The Buddha told the bhikkhus: 'In countless ages past, there was a Brahmin whose wife was named Lotus Flower. She was dignified and beautiful, with an extraordinary appearance, and her beauty was unparalleled, rare in the world, and her virtue was unmatched. This Brahmin had a maidservant, and he was intimate with her, obeying and respecting the maidservant, but he was unwilling to respect his wife, Lotus Flower. He did not like to see her, and instead listened to the maidservant's words, driving his wife out of the house. When they reached the mountains, he climbed an udumbara tree, picking the ripe fruits for himself and throwing the unripe ones down to his wife. His wife asked: 'Why do you eat the ripe fruits yourself and throw the unripe ones down to me?' Her husband replied: 'If you want to eat the ripe ones, why don't you climb the tree and pick them yourself?' His wife replied: 'If you don't give them to me, I cannot get them. I should obey my husband's orders.' So the wife climbed the tree. When the husband saw his wife on the tree, he immediately climbed down and surrounded the tree with thorns, wanting to prevent her from coming down, leaving her on the tree, abandoning her and leaving, wanting her to die there. 'At that time, the king and his ministers went hunting together and passed under that tree. They saw the woman, who was dignified and beautiful, with an extraordinary appearance, rare in the world, and asked the woman: 'Who are you? Where did you come from?' His wife told the king the whole story. The king saw that the woman's appearance was perfect, without any flaws, and thought to himself: 'That Brahmin is truly foolish and ignorant, not a man, that he does not respect and cherish such a woman.' So he removed the thorns, took her back to the palace, and made her his queen. The queen's wisdom and eloquence were unmatched, and she was skilled in playing games like chupu and liubo. Women from far and near came to play games with her, and the queen always won, and no one could match her.'

「於時梵志，遙聞彼王有後端正工於博戲，其有來者，王后得勝，無不歸伏，莫能勝者。心自念言：『且是我前婦，非是異人，其我前婦，博戲第一。』又彼梵志亦工博戲，欲詣王現其技術。時王后聞一梵志形像如此，及其顏貌長短好醜，即心念言：『是我前夫。』於時梵志詣王宮門，王即見之，遙試博戲，侍人名齒。於時梵志，以偈頌曰：

「『發好長八尺，　　其眉若如畫， 柔軟上第一，　　當念熟果蓏。』

「於是王后以偈答曰：

「『往時婢自在，　　其志好其所， 敬重為第一，　　劫取為第一。』

「時梵志復以偈答王后曰：

「『詣閑居龍處，　　龍象常所游， 于彼相娛樂，　　當念熟果蓏。』

「王后以偈答梵志曰：

「『獨自啖熟果，　　生者棄與我， 是吾宿因緣，　　梵志所劫取。』

「於時梵志，心中懷恨，即自克責，悔無所及。」佛告諸比丘：「爾時梵志，今清信士是；其婦者，今婦是；彼國王者，吾身是。爾時起亂，今亦如是。」

佛說譬喻經第五十五

過去無數劫時，有獨母賣麻油膏為業。時有比丘，日日於是母許，取麻油膏，為佛然燈，積有年數。佛后授比丘決：「汝后當作佛，諸天國王人民，悉往賀比丘。」比丘言：「我受恩。」獨母聞比丘授決，便到佛所白言：「此比丘，然麻油膏者，我所有，愿佛復授我決。」佛言：「此比丘作佛時，汝當從其受決。」

佛告舍利弗：「是時比丘者，提和竭佛是；時獨母，我身是也

當時，有個婆羅門，遠遠聽說那個國王有個王后，容貌端莊，擅長博戲。凡是來挑戰的人，王后都能戰勝，無人能敵。他心裡想：『那是我以前的妻子，不是別人，她以前博戲第一。』這個婆羅門也擅長博戲，想去見國王展示他的技藝。當時，王后聽說有個婆羅門，形貌如此，以及他的容貌高矮美醜，心裡就想：『這是我以前的丈夫。』於是，婆羅門來到王宮門前，國王就接見了他，遠遠地試著博戲，侍從們在一旁記錄。當時，婆羅門用偈語說道： 『頭髮美好長八尺，眉毛如同畫一般，柔軟順滑世間第一，令人想起成熟的瓜果。』 於是，王后用偈語回答說： 『往昔我為婢女時，心志自由自在，敬重你為第一，你卻強行將我劫走。』 當時，婆羅門又用偈語回答王后說： 『去往幽靜的龍所居之處，那裡龍象經常出沒，在那裡互相娛樂，令人想起成熟的瓜果。』 王后用偈語回答婆羅門說： 『你獨自享用成熟的果實，把生的果實丟給我，這是我前世的因緣，被你婆羅門所劫取。』 當時，婆羅門心中懷恨，就自我責備，後悔已經來不及了。」佛告訴眾比丘：『當時的婆羅門，就是現在的清信士；他的妻子，就是現在的妻子；那個國王，就是我。當時發生的混亂，現在也一樣。』 過去無數劫時，有個獨身母親以賣麻油膏為業。當時有個比丘，每天都到這位母親這裡取麻油膏，用來為佛點燈，積累了很多年。後來，佛給這位比丘授記：『你將來會成佛，諸天、國王、人民都會來祝賀你。』比丘說：『我受恩了。』獨身母親聽到比丘被授記，就到佛那裡稟告說：『這位比丘點的麻油膏，是我的，希望佛也給我授記。』佛說：『這位比丘成佛時，你應當從他那裡接受授記。』 佛告訴舍利弗：『當時的那個比丘，就是提和竭佛；當時的獨身母親，就是我。』

At that time, there was a Brahmin who heard from afar that the king had a queen who was beautiful and skilled in gambling. Anyone who came to challenge her would be defeated, and no one could beat her. He thought to himself, 'That is my former wife, not someone else. She was the best at gambling before.' This Brahmin was also skilled in gambling and wanted to go see the king and show his skills. At that time, the queen heard about a Brahmin with such an appearance, and his height, looks, and features, and she thought, 'This is my former husband.' So, the Brahmin went to the palace gate, and the king received him. They tried gambling from afar, and the attendants recorded the results. At that time, the Brahmin spoke in a verse: 'Hair beautiful and eight feet long, eyebrows like a painting, soft and smooth, the best in the world, reminding one of ripe fruits.' Then, the queen replied in a verse: 'In the past, when I was a maid, my will was free, I respected you as the first, but you forcibly took me away.' Then, the Brahmin replied to the queen in a verse: 'Going to the secluded place where dragons dwell, where dragons and elephants often roam, there we will enjoy each other, reminding one of ripe fruits.' The queen replied to the Brahmin in a verse: 'You alone enjoy the ripe fruits, throwing the unripe ones to me. This is my past karma, taken by you, Brahmin.' At that time, the Brahmin felt resentment in his heart and blamed himself, regretting that it was too late.」 The Buddha told the monks, 'The Brahmin at that time is the present lay believer; his wife is the present wife; and that king is me. The chaos that occurred then is the same as it is now.' After the Buddha said this, everyone was very happy. The Parable Sutra, Fifty-fifth In the past, countless eons ago, there was a single mother who made a living by selling sesame oil paste. At that time, there was a monk who would come to this mother every day to get sesame oil paste to light lamps for the Buddha, and this went on for many years. Later, the Buddha gave this monk a prophecy: 'You will become a Buddha in the future, and gods, kings, and people will come to congratulate you.' The monk said, 'I am grateful.' The single mother heard that the monk had received a prophecy, so she went to the Buddha and said, 'The sesame oil paste that this monk uses to light lamps is mine. I hope the Buddha will also give me a prophecy.' The Buddha said, 'When this monk becomes a Buddha, you should receive a prophecy from him.' The Buddha told Shariputra, 'The monk at that time was the Dipankara Buddha; the single mother at that time was me.'

昔維耶離國，有一長者，聞佛來化，即詣佛所，稽首禮足，白佛言：「意欲請佛一時三月。」佛默可之。即攝衣持缽，就長者家。餘人請者，不能復得，皆興恚意，圖害長者，便剋日舉兵，圍舍數重。長者怖懅，至心於佛，無復他想。佛為說法，若干要語，長者及眷屬，皆逮不起法忍。佛從座起，出解外人，說恚害之苦報，嘆和慈之福。若干要言，眾人意解八萬四千，發無上正真道意。諸比丘白佛：「今此大會，見佛意解，為是遭時也？為宿有因緣乎？」佛言：「今此眾會，一時度者，皆宿與佛有因緣故！」比丘白言：「愿佛本末說之，聞者增益功德。」

佛言：「昔有一國居近大海，時王名薩和達，以慈治國，視民如子。國有大災，三年不雨，人民飢餓。王召梵志道士，問當雨不？占者答曰：『滿十年乃有雨耳！』王聞是語，恐人民死盡，愁憂不樂：『當作何計以濟國人乎？』復唸曰：『唯當身施以救眾生耳！』便齋戒清凈，叉手向十方曰：『以我前後所作善行，若有福報者，愿生海中，作大身魚，以肉供養眾。』便閉口不食。七日命終，得生為魚，身長四千里，具識宿命，便墮海岸上，正像黑山。人民見山，怪那得有是山？皆往視之，乃知大魚。舉國皆往，乃解取食，得免飢困，國遂還復，豐熟如故。」

告諸比丘：「爾時魚者，我身是也；爾時食我肉者，今維耶離國人是。如來往者以肉活眾生，一世中耳。今以道慧救護識神，還複本無，長離三界，眾苦永滅矣。菩薩勤苦具足三施。何謂三施？外施、內施、大施，是為三施

從前，在維耶離國，有一位長者，聽說佛陀前來教化，就前往佛陀所在之處，頂禮佛足，對佛陀說：『我希望邀請佛陀在我家住三個月。』佛陀默許了。長者立刻整理衣物，拿著缽，前往長者家中。其他想邀請佛陀的人，都無法再得到機會，都心生怨恨，想要加害長者，於是就約定日期，舉兵包圍了長者的家，圍了好幾層。長者感到恐懼，一心想著佛陀，沒有其他念頭。佛陀為他們說法，講了很多重要的道理，長者和他的家人，都證得了不起法忍。佛陀從座位上站起來，出去勸解外面的人，講述嗔恨和傷害的痛苦報應，讚歎和睦慈愛的福德。講了很多重要的道理，眾人領悟了八萬四千法門，發起了無上正真道的心。眾比丘問佛陀：『今天這次法會，大家見到佛陀就領悟了，是因為遇到了好時機嗎？還是因為他們宿世有因緣呢？』佛陀說：『今天這次法會，一時得度的這些人，都是因為他們前世與佛有因緣的緣故！』比丘們說：『希望佛陀能詳細地講述這件事的來龍去脈，讓聽聞的人增加功德。』 佛陀說：『從前有一個國家靠近大海，當時的國王名叫薩和達，他用慈愛治理國家，對待百姓如同自己的孩子。國家發生了大災難，三年沒有下雨，人民飢餓。國王召見婆羅門和道士，詢問何時會下雨？占卜的人回答說：『要十年後才會有雨！』國王聽到這話，擔心人民會全部餓死，憂愁不樂：『該用什麼辦法來救濟百姓呢？』他又想：『只有獻出自己的身體才能救度眾生！』於是他齋戒清凈，合掌向十方說：『用我前後所做的善行，如果有什麼福報的話，愿我轉生到海中，變成一條大魚，用我的肉來供養大眾。』然後他就閉口不食。七天後，他去世了，轉生為一條魚，身長四千里，能夠記得前世的事情，他便落到海岸上，就像一座黑山。人民看到這座山，感到奇怪，怎麼會有這樣的山呢？都前去觀看，才知道是一條大魚。全國的人都去了，就割取魚肉食用，得以免除飢餓困苦，國家也恢復了豐收富足。』 佛陀告訴眾比丘：『當時的魚，就是我的前身；當時吃我肉的人，就是現在維耶離國的人。如來過去用肉來救活眾生，只是一世而已。現在用道慧來救護他們的識神，讓他們恢復到本來的無生狀態，永遠脫離三界，眾苦永遠滅盡。菩薩勤苦修行，具足三種佈施。哪三種佈施呢？外施、內施、大施，這就是三種佈施。』

Once upon a time, in the country of Vaisali, there was an elder who, upon hearing that the Buddha had come to teach, went to where the Buddha was, bowed at his feet, and said to the Buddha, 'I wish to invite the Buddha to stay at my home for three months.' The Buddha silently agreed. The elder immediately arranged his robes, took his bowl, and went to the elder's house. Others who wanted to invite the Buddha could no longer get the chance, and they all became resentful, plotting to harm the elder. So they set a date, raised an army, and surrounded the elder's house with many layers. The elder was frightened, but he focused his mind on the Buddha, having no other thoughts. The Buddha taught them the Dharma, speaking many important principles. The elder and his family all attained the patience of non-arising. The Buddha rose from his seat, went out to persuade the people outside, spoke of the painful consequences of anger and harm, and praised the blessings of harmony and compassion. He spoke many important principles, and the people understood eighty-four thousand teachings, and they all developed the mind of supreme enlightenment. The monks asked the Buddha, 'Today, at this gathering, everyone understood upon seeing the Buddha. Was it because they encountered a good time? Or was it because they had past karmic connections?' The Buddha said, 'Those who attained liberation at this gathering today, it is all because they had past karmic connections with the Buddha!' The monks said, 'We wish that the Buddha would explain the whole story in detail, so that those who hear it may increase their merit.' The Buddha said, 'Long ago, there was a country near the sea. The king at that time was named Sārvadatta, and he ruled the country with compassion, treating the people like his own children. The country experienced a great disaster, with no rain for three years, and the people were starving. The king summoned Brahmins and ascetics, asking when it would rain. The diviners replied, 'It will not rain for ten years!' Upon hearing this, the king was worried that the people would all starve to death, and he was distressed and unhappy. 'What should I do to save the people?' he thought. 'Only by offering my own body can I save all beings!' So he fasted and purified himself, and with his palms together, he said to the ten directions, 'With the good deeds I have done in the past, if there is any merit, I wish to be reborn in the sea, as a large fish, and use my flesh to nourish the masses.' Then he closed his mouth and did not eat. Seven days later, he died and was reborn as a fish, four thousand miles long, able to remember his past life. He fell onto the shore, looking like a black mountain. The people saw the mountain and were surprised, wondering how there could be such a mountain. They all went to look, and they realized it was a large fish. People from all over the country went and cut off the fish meat to eat, thus avoiding starvation and hardship, and the country returned to prosperity and abundance.' The Buddha told the monks, 'The fish at that time was my past self; those who ate my flesh at that time are the people of Vaisali now. The Tathagata in the past used his flesh to save living beings, but only for one lifetime. Now, with the wisdom of the Dharma, I protect their consciousness, allowing them to return to their original state of non-birth, forever escaping the three realms, and all suffering will be extinguished forever. Bodhisattvas diligently cultivate and fulfill the three kinds of giving. What are the three kinds of giving? External giving, internal giving, and great giving. These are the three kinds of giving.'

。衣食珍寶，國土妻子，是為外施。支體骨肉，頭目髓腦，是為內施。四等六度，四諦非常，十二部經，為眾生說，是為大施。求道之法，三施具足，乃疾得佛。」

佛說是時，無數眾生皆發無上正真道意。

首達耆年尊，教化五千人。惟先年少，其智深遠，行諸國土，教化六萬人，展轉與首達共會。首達弟子，見惟先智慧勇猛，悉欲往崇之。首達謂諸學者：「惟先年幼，其慧薄少。」惟先竊聞其言：「菩薩法者，當相供養，行諸國土，視若見佛。今我無護，而起同法之意。」惟先其夜默然而去其國土。所以者何？欲令學者供養首達。首達者用誹謗惟先故，墮摩呵泥梨六十劫，既出得為人，無舌六十劫。所以者何？不制心口意故，而失菩薩法。罪盡已后，逮前功德，自致得佛，號字釋迦文。

佛告諸學者：「其首達者，則吾身是，惟先者，今現阿彌陀佛是。」其坐中一切皆悉言：「其失小耳，得罪甚大。」

佛告諸會者：「身口意不可不護，其有信者，奉行而得道，所作過惡，能自覺改悔首，其過可得微輕。昔無數劫時，有一人大興佈施，供養外道梵志無數千人。數年之中，諸梵志法，知經多者，得為上座，中有梵志年耆多智，會中第一。時儒童菩薩，亦在山中，學諸經術，無所不博。時來就會，坐其下頭，次問所知，展轉不如，乃至上座。問長老梵志所知，亦不如儒童，十二年向已欲滿，知經多者，當以九種物以用施之。九種物者——金、馬、銀、鞍、勒及端正女、金澡罐及金澡盤、金銀牀蓆，皆絕妙好，如是之比，有九種物

現代漢語譯本：衣服食物珍寶，國土妻子，這稱為外施。肢體骨肉，頭目髓腦，這稱為內施。四等六度，四諦非常，十二部經，為眾生宣說，這稱為大施。求道的方法，三施都具備，才能迅速成佛。 佛陀說這些話的時候，無數眾生都發起了無上正真道的心意。 首達耆年尊者，教化了五千人。惟先雖然年輕，但他的智慧深遠，他遊歷各國，教化了六萬人，輾轉與首達相遇。首達的弟子們，看到惟先智慧勇猛，都想去崇拜他。首達對他的弟子們說：『惟先年紀幼小，他的智慧淺薄。』惟先偷偷聽到這些話，心想：『菩薩的法則，應當互相供養，遊歷各國，視對方如見佛。現在我沒有護持，卻產生了與他同法的想法。』惟先當晚默默地離開了那個國家。為什麼呢？是爲了讓學者們供養首達。首達因為誹謗惟先的緣故，墮入摩訶泥梨地獄六十劫，出來後轉世為人，又做了六十劫的無舌之人。為什麼呢？因為沒有控制好自己的心口意，而失去了菩薩的法則。罪業消盡后，才獲得之前的功德，最終成佛，號為釋迦文。 佛陀告訴眾弟子：『那個首達，就是我的前身，惟先，就是現在的阿彌陀佛。』在座的所有人都說：『他犯的過錯很小，得到的罪報卻很大。』 佛陀告訴在場的人：『身口意不可不守護，那些有信仰的人，奉行這些道理就能得道，所犯的過錯，如果能自覺改悔，那麼過錯就可以減輕。過去無數劫時，有一個人廣行佈施，供養外道梵志無數千人。幾年之中，那些梵志中，懂得經典多的人，就可以成為上座，其中有一個梵志年老多智，是會中的第一。當時儒童菩薩，也在山中，學習各種經術，無所不通。他來到會中，坐在下座，依次詢問所知，結果都不如他，甚至連上座也不如他。問長老梵志所知，也不如儒童。十二年快要滿了，懂得經典多的人，應當用九種物品來施捨給他。這九種物品是——金、馬、銀、鞍、轡頭以及端正的女子、金澡罐和金澡盤、金銀牀蓆，都是絕妙的好東西，像這樣的，共有九種物品。

English version: Clothing, food, precious jewels, land, and wives are considered external giving. Limbs, bones, flesh, head, eyes, marrow, and brain are considered internal giving. The Four Noble Truths, the Six Perfections, the Four Immeasurables, and the twelve divisions of scriptures, when spoken for the benefit of all beings, are considered great giving. The method of seeking the Way, when all three types of giving are complete, one can quickly attain Buddhahood. When the Buddha spoke these words, countless beings all generated the intention for the unsurpassed, true, and right path. The Venerable Sudatta, who was advanced in years, taught five thousand people. Although Vaisakha was young, his wisdom was profound. He traveled through many countries, teaching sixty thousand people, and eventually met with Sudatta. Sudatta's disciples, seeing Vaisakha's wisdom and courage, all wanted to revere him. Sudatta said to his disciples, 'Vaisakha is young, and his wisdom is shallow.' Vaisakha secretly heard these words and thought, 'The law of a Bodhisattva is to mutually offer respect, to travel through countries, and to regard each other as seeing the Buddha. Now I have no protection, yet I have generated the intention to be in accordance with his teachings.' That night, Vaisakha silently left that country. Why? It was to allow the scholars to offer respect to Sudatta. Because Sudatta slandered Vaisakha, he fell into the Mahānaraka hell for sixty kalpas. After coming out, he was reborn as a human, and was without a tongue for sixty kalpas. Why? Because he did not control his mind, mouth, and intention, and thus lost the law of a Bodhisattva. After his sins were exhausted, he attained his previous merits, and finally became a Buddha, named Shakyamuni. The Buddha told his disciples, 'That Sudatta was my former self, and Vaisakha is now Amitabha Buddha.' Everyone in the assembly said, 'His mistake was small, but the retribution he received was great.' The Buddha told those present, 'One must guard one's body, mouth, and intention. Those who have faith, and practice these principles, can attain the Way. If one can consciously repent of the mistakes one has made, then the mistakes can be lessened. In the past, countless kalpas ago, there was a person who practiced extensive giving, offering to countless thousands of non-Buddhist ascetics. Over several years, among those ascetics, those who understood the most scriptures would become the senior seat. Among them, there was an ascetic who was old and wise, and was the first in the assembly. At that time, the Brahmin Youth Bodhisattva was also in the mountains, learning various scriptures, and was knowledgeable in all of them. He came to the assembly, sat in the lower seat, and was asked about his knowledge in turn, but none could match him, not even the senior seat. When the elder ascetic was asked about his knowledge, he was also not as good as the Brahmin Youth. Twelve years were about to be completed, and the one who understood the most scriptures should be given nine kinds of items. These nine items were gold, horses, silver, saddles, bridles, as well as a beautiful woman, a golden washbasin and a golden washbowl, and golden and silver bed mats, all of which were exquisite and wonderful. There were nine kinds of items like these.

。長老梵志，便自思惟：『吾十二年中，無系我者，而此年少，欻乃勝吾，人可羞恥。物不足言，失名不易。』便語儒童：『所施九物，盡當相與，卿小下我，使吾在上。』儒童答曰：『吾自以理，不強在上，若我知劣，我自在下，無所恨也。』梵志懊惱，避座與之，七寶挍飾，極為精妙。長老梵志，因問儒童：『卿之學問，何所求索？』答言：『吾求阿惟三佛，度脫萬姓。』長老梵志，心毒恚生，內誓願言：『吾當世世壞子之心令不得成，若故作佛亦亂之不宜。』復念言：『善惡殊途，恐不相值，唯當大修德爾乃相遇耳。』便行六度無極，兼修諸善，恒無廢舍之意。於是別去，施主九物與諸梵志，使各分之已，各減一銀錢追與儒童：『不受九物，使吾之等普分得之。』儒童受已，各自別去。菩薩道成，調達恒與菩薩相隨，俱生俱死，共為兄弟，恒壞菩薩。爾時長老梵志，調達是也；儒童者，釋迦文佛是；以本誓故，恒不相離，是其本末也。」

師言：「學當有善知識。昔有驢一頭，其主恒令與馬相隨，飲食行來，常與馬俱。馬行百里，亦行百里，馬行千里，亦行千里，衣毛嗚呼，與馬相似。后時與驢相隨，飲食行來，與驢共侶，驢行百里，亦行百里，驢行千里，亦行千里，毛衣頭軀，悉為似驢。嗚呼唉痾，純為是驢，遂至老死，不復作馬。學者亦如是，隨善知識，則日精進，精進者，得道駛。隨惡知識，則日懈怠，懈怠者，是為長沒也。」

昔者外國婆羅門，事天作寺舍，好作天像，以金作頭。時有盜賊，登天像挽取其頭，都不動，便稱南無佛！便得頭去

{ "translations": [ "現代漢語譯本：長老梵志心想：『我十二年來，沒有人能勝過我，而這個年輕人，竟然突然勝過我，真是讓人羞愧。這點東西算不了什麼，但失去名聲可不容易。』於是對儒童說：『我所施捨的九樣東西，都給你，你稍微讓我一下，讓我居於上位。』儒童回答說：『我憑道理，不強求居於上位，如果我自知不如你，我自然會居於下位，沒有什麼可遺憾的。』梵志懊惱，讓出座位給他，那座位用七寶裝飾，非常精美。長老梵志，於是問儒童：『你的學問，所求的是什麼？』回答說：『我求阿耨多羅三藐三菩提，度脫萬民。』長老梵志，心中生起毒害和嗔恨，內心發誓說：『我當生生世世破壞你的心，讓你不能成就，即使你將來成佛，我也要擾亂你，讓你不得安寧。』又想到：『善惡殊途，恐怕不會相遇，只有大修功德才能相遇。』於是修行六度波羅蜜，兼修各種善行，始終沒有放棄的念頭。於是就離開了，施主把九樣東西給了各位梵志，讓他們各自瓜分，然後每人減去一銀錢，追著給儒童：『不接受這九樣東西，讓我們大家都能分到。』儒童接受了，各自離去。菩薩道成之後，提婆達多總是跟隨菩薩，同生同死，一起做兄弟，總是破壞菩薩的修行。當時的老梵志，就是提婆達多；儒童，就是釋迦牟尼佛；因為本來的誓願，所以總是不能分離，這就是事情的來龍去脈。」， "師父說：『學習應當有善知識。從前有一頭驢，它的主人總是讓它和馬在一起，吃喝行走，都和馬在一起。馬走一百里，它也走一百里，馬走一千里，它也走一千里，毛色和體型，都和馬相似。後來和驢在一起，吃喝行走，都和驢為伴，驢走一百里，它也走一百里，驢走一千里，它也走一千里，毛色和體型，都變得像驢。唉聲嘆氣，完全變成了一頭驢，直到老死，再也變不成馬了。學習的人也是這樣，跟隨善知識，就會日益精進，精進的人，得道就快。跟隨惡知識，就會日益懈怠，懈怠的人，就會長久沉淪。』", "從前外國有個婆羅門，侍奉天神，建造寺廟，喜歡製作天神像，用金子做頭。當時有盜賊，登上天神像想拉取它的頭，怎麼也拉不動，於是就稱念『南無佛！』，就順利地把頭取走了。" ], "english_translations": [ "English version: The elder Brahmin thought to himself, 『For twelve years, no one has been able to surpass me, but this young man has suddenly defeated me. It is truly shameful. These things are not worth mentioning, but losing my reputation is not easy.』 So he said to the young scholar, 『I will give you all nine items I offered. Please yield to me a little, so that I may be in the superior position.』 The young scholar replied, 『I rely on reason, and do not insist on being in the superior position. If I know I am inferior, I will naturally be in the inferior position, and there is nothing to regret.』 The Brahmin was annoyed and yielded his seat to him. The seat was adorned with seven treasures and was extremely exquisite. The elder Brahmin then asked the young scholar, 『What do you seek in your studies?』 He replied, 『I seek Anuttara-samyak-sambodhi to liberate all beings.』 The elder Brahmin, with poison and anger arising in his heart, made a vow inwardly, 『I will destroy your mind in every lifetime, so that you cannot achieve enlightenment. Even if you become a Buddha, I will disturb you and make you uneasy.』 Then he thought, 『Good and evil are different paths, and we may not meet. Only by cultivating great merit can we meet.』 So he practiced the six paramitas, and also cultivated various good deeds, never abandoning his intention. Then he left. The benefactor gave the nine items to the Brahmins, and had them divide them among themselves. Then, each of them subtracted one silver coin and chased after the young scholar, saying, 『Do not accept these nine items, so that we can all share them.』 The young scholar accepted them, and they each departed. After the Bodhisattva attained enlightenment, Devadatta always followed the Bodhisattva, being born and dying together, and being brothers, always disrupting the Bodhisattva』s practice. The elder Brahmin at that time was Devadatta; the young scholar was Sakyamuni Buddha; because of their original vows, they could never be separated. This is the beginning and the end of the matter.』", "The master said, 『In learning, one should have good teachers. Once there was a donkey, whose master always kept it with a horse. They ate, drank, and traveled together. When the horse traveled a hundred miles, it also traveled a hundred miles. When the horse traveled a thousand miles, it also traveled a thousand miles. Its coat and form became similar to the horse. Later, it was with a donkey. They ate, drank, and traveled together. When the donkey traveled a hundred miles, it also traveled a hundred miles. When the donkey traveled a thousand miles, it also traveled a thousand miles. Its coat and form became like a donkey. Sighing and groaning, it became completely a donkey, and until it died of old age, it could never become a horse again. Those who learn are also like this. If they follow good teachers, they will progress daily. Those who progress quickly will attain the Way. If they follow bad teachers, they will become lazy daily. Those who are lazy will be lost for a long time.』", "In the past, there was a Brahmin in a foreign country who served the gods and built temples. He liked to make statues of the gods, and made the head of gold. At that time, there were thieves who climbed the statue of the god and tried to pull off its head, but it would not move. Then they chanted 『Namo Buddha!』 and were able to take the head away." ] }

。明日婆羅門失天頭，天頭若去，眾人聚會，天神失頭，是為無有神。神著一婆羅門：「賊人取我頭不能得，便稱南無佛！諸天皆驚動，是故得我頭。」諸婆羅門言：「天不如佛！」皆去事佛，不復事天。賊人稱南無佛！得天頭去。何況賢者稱南無佛？十方尊神不敢當，但精進勿得懈怠。

昔有沙門，晝夜誦經，有狗伏床下，一心聽經，不復念食。如是積年，命盡得人形，生舍衛國中作女人。長大見沙門分衛，便走自持飯與，歡喜如是。后便追沙門去，作比丘尼，精進得應真道也。

昔有國王，于城外大作伎樂，國中人民皆共觀之。城中有一家，其父有疾，不能行步，家室共扶，將令強行出城，便止樹下，不能自致，語家中言：「汝行觀來還，乃將我歸。」時天帝釋作一道人過其邊，便呼病人：「汝隨我去，我能令汝病癒。」人聞大喜，便起隨去。釋遂將上天，至天帝宮，見金珍寶，非世所有，意中生念，欲從求乞。有人語言：「可從求瓶。」病人便前詣釋言：「我欲去，愿乞此瓶。」釋便與之。語之言：「此中有物，在汝所愿。」病人即持歸，室家相對共探之，輒得心中所欲金銀珍寶，恣意皆因，大會宗親，諸家內外共相娛樂。醉飽已后，因取瓶跳之：「我受汝恩，令我富饒。」跳踉不止，便墮地破之，所求不能復得。佛之經戒，譬如寶瓶，初聞精進，所愿必得；后小懈慢，忘經失戒，譬如瓶破，無所復得也！

法家婦女，著金銀珠環，有四事上生天上：一者、著金銀珠環，若有明經者，聞經歡喜，脫持佈施，是一福得生天上

現代漢語譯本：明日，婆羅門將失去天頭。如果天頭離去，眾人將會聚集，天神也會失去頭顱，這便是沒有神。神告訴一位婆羅門：『賊人拿我的頭卻拿不走，他們會稱念「南無佛」！諸天都會驚動，因此我才能保住頭。』眾婆羅門說：『天不如佛！』都去侍奉佛，不再侍奉天。賊人稱念「南無佛」！就拿走了天頭。何況賢者稱念「南無佛」？十方尊神都不敢當，只要精進，不要懈怠。 現代漢語譯本：從前有個沙門，日夜誦經。有隻狗趴在床下，一心聽經，不再想吃東西。這樣過了多年，它壽命盡了，得到了人形，出生在舍衛國，成了一個女人。長大后，她看到沙門乞食，就跑過去，親自拿著飯給他，非常歡喜。後來她就追隨沙門出家，做了比丘尼，精進修行，證得了阿羅漢果。 現代漢語譯本：從前有個國王，在城外大擺宴樂，全國人民都去觀看。城裡有一戶人家，父親生病，不能行走。家人一起攙扶著他，強行把他帶出城，停在樹下，他自己不能動彈，就對家人說：『你們去觀看，回來再把我帶回去。』當時，天帝釋化作一個道人從他身邊經過，就叫住病人說：『你跟我走，我能治好你的病。』病人聽了非常高興，就起身跟著他走了。天帝釋就帶他上了天，到了天帝的宮殿，看到金銀珠寶，都是世間沒有的，心裡就想向他求取。有人告訴他：『可以向他求取寶瓶。』病人就走到天帝釋面前說：『我想走了，希望您能把這個寶瓶給我。』天帝釋就給了他。並告訴他說：『這裡面有東西，能滿足你所愿。』病人就拿著寶瓶回家，家人一起探看，果然能得到心中所想的金銀珠寶，隨意取用，於是就大宴親朋，全家內外一起享樂。酒足飯飽之後，他拿起寶瓶跳來跳去：『我受了你的恩惠，讓我富裕起來。』跳個不停，結果寶瓶掉在地上摔碎了，所求的東西再也得不到了。佛的經戒，就像寶瓶一樣，開始聽聞時精進修行，所愿必定能得到；後來稍微懈怠，忘記了經文，失去了戒律，就像寶瓶摔碎了一樣，什麼也得不到了！ 現代漢語譯本：法家的婦女，佩戴金銀珠寶，有四種行為可以升到天上：第一，佩戴金銀珠寶，如果聽到有人講解佛經，心生歡喜，就脫下珠寶佈施，這是第一種福報，可以升到天上。

English version: Tomorrow, the Brahmin will lose his heavenly head. If the heavenly head departs, the people will gather, and the heavenly gods will also lose their heads, which means there will be no gods. A god told a Brahmin: 'Thieves cannot take my head, but they will chant 'Namo Buddha!' All the heavens will be shaken, and that is how I can keep my head.' The Brahmins said: 'Heaven is not as good as Buddha!' They all went to serve Buddha and no longer served heaven. The thieves chanted 'Namo Buddha!' and took the heavenly head. How much more so should the wise chant 'Namo Buddha'? The honored gods of the ten directions dare not oppose it, just be diligent and do not be lazy. English version: Once upon a time, there was a Shramana who recited scriptures day and night. A dog lay under his bed, listening intently to the scriptures, no longer thinking about food. After many years, when its life ended, it obtained a human form and was born in the country of Shravasti as a woman. When she grew up, she saw the Shramana begging for food, and she ran over, personally offering him food, very happy. Later, she followed the Shramana and became a Bhikkhuni, diligently practicing and attaining the Arhatship. English version: Once upon a time, there was a king who held a grand feast outside the city, and all the people of the country went to watch. In the city, there was a family whose father was ill and could not walk. The family helped him, forcibly taking him out of the city, and stopped under a tree. He could not move on his own, so he said to his family: 'You go and watch, and come back to take me home.' At that time, the god Indra, disguised as a Taoist, passed by him and called out to the sick man: 'Follow me, and I can cure your illness.' The sick man was very happy and got up to follow him. Indra then took him to heaven, to the palace of the god, where he saw gold and jewels that were not of this world, and he thought of asking for them. Someone told him: 'You can ask for a bottle.' The sick man then went to Indra and said: 'I want to leave, I hope you can give me this bottle.' Indra gave it to him and told him: 'There is something inside that can fulfill your wishes.' The sick man took the bottle home, and his family looked at it together, and they could indeed get the gold and jewels they desired, taking them at will. So they held a grand feast for relatives and friends, and the whole family enjoyed themselves. After they were full of food and drink, he picked up the bottle and jumped around: 'I have received your kindness, making me rich.' He jumped non-stop, and as a result, the bottle fell to the ground and broke, and he could no longer get what he wanted. The Buddha's scriptures and precepts are like a precious bottle. When you first hear them and practice diligently, you will surely get what you desire; later, if you become a little lazy, forget the scriptures, and lose the precepts, it is like the bottle being broken, and you will get nothing! English version: Women of the Dharma family, wearing gold and silver jewelry, have four actions that can lead to rebirth in heaven: First, wearing gold and silver jewelry, if they hear someone explaining the Buddhist scriptures, they will be happy and take off their jewelry to give as alms. This is the first merit that can lead to rebirth in heaven.

。二者、若見遠方沙門興起塔寺歡喜，脫金銀佈施勸助，是二福得生天上。三者、若貧窮困厄人，聞佛說佈施第一行，便解佈施，三福得生天上。四者得疾病臨命終時，脫持佈施，救助我命，目自見施，是人命盡，歡喜不懼，得上生天。是以法家婦女，有四事行，著金銀寶環，得生於天上

現代漢語譯本：第二種情況，如果看見遠方有沙門興建佛塔寺廟而心生歡喜，就拿出金銀財物佈施並勸人贊助，這兩種福報都能使人往生天界。第三種情況，如果貧窮困苦的人，聽聞佛陀宣說佈施是第一善行，便懂得佈施，這三種福報都能使人往生天界。第四種情況，如果身患疾病臨終之時，拿出財物佈施，用來救助自己的生命，親眼見到自己佈施的行為，這個人臨終時，會感到歡喜而不恐懼，從而往生天界。因此，作為佛法的信徒，婦女如果能做到這四件事，佩戴金銀寶環，就能往生天界。 現代漢語譯本：總結來說，這四種情況分別是：一、看見僧人建塔寺而歡喜佈施；二、貧困之人聽聞佈施善行而佈施；三、臨終時佈施救命；四、作為佛法信徒的婦女，行此四事並佩戴金銀寶環。這些行為都能使人往生天界。

English version: Secondly, if one sees a monk in the distance building a pagoda or temple and rejoices, and then gives gold and silver in alms and encourages others to help, these two blessings will lead to rebirth in heaven. Thirdly, if a poor and distressed person hears the Buddha say that giving is the foremost good deed, and then understands how to give, these three blessings will lead to rebirth in heaven. Fourthly, if one is sick and near death, and gives alms to save their life, and witnesses their own act of giving, this person will feel joy and no fear at the end of their life, and will be reborn in heaven. Therefore, women who are followers of the Dharma, if they practice these four things, wearing gold and silver bracelets, will be reborn in heaven. English version: In summary, these four situations are: first, seeing monks building pagodas and temples and joyfully giving alms; second, a poor person hearing about the good deed of giving and then giving; third, giving alms to save one's life at the time of death; and fourth, women who are followers of the Dharma, practicing these four things and wearing gold and silver bracelets. These actions can all lead to rebirth in heaven.

The Fifth Scroll of the Sutra of Birth