T03n0160_菩薩本生鬘論

大正藏第 03 冊 No. 0160 菩薩本生鬘論

No. 160

菩薩本生鬘論卷第一

聖勇菩薩等造

宋朝散大夫試鴻臚少卿同譯經梵才大師紹德慧詢等奉　詔譯

稽首一切智，　　妙湛圓融德；　聖支分相貌，　　無作同真際。　我意靜無諍，　　忘稱讚佈施；　以四大為本，　　白凈生無變。　往昔於人中，　　常修寂靜行；　以拘蘇摩華，　　合掌而奉散。　遠離諸罪惡，　　解脫諸煩惱；　為人天愛敬，　　演說無上道。　由意寂靜故，　　獲得清凈法；　世間相常住，　　無盡無修作。　彼世間眾生，　　聞相應功德；　起決定信解，　　住如來密藏。　息連動遷變，　　滅虛妄顛倒；　彼勝智功能，　　如燈常遍照。　是諸有情類，　　自性本無垢；　依止佛世尊，　　樂修真凈業。　謂聞三寶名，　　及師長教誨；　隨順善行學，　　蠲除我慢意。　往昔調御師，　　勤修菩薩道；　依佈施、愛語，　　及利行、同事，　攝取于勝慧，　　脫染污縈縛。　利樂於有情，　　增長諸白法；　由施力圓滿，　　生梵天種族

現代漢語譯本《菩薩本生鬘論》第一卷聖勇菩薩等造宋朝散大夫試鴻臚少卿同譯經梵才大師紹德慧詢等奉詔譯稽首禮拜一切智慧，美妙深邃圓滿的功德；聖潔的支分相貌，無為的境界如同真理的邊際。我的心意平靜沒有爭執，忘記稱讚佈施的行為；以四大為根本，清凈的本性生起而無變化。往昔在人群中，常常修行寂靜的行持；用拘蘇摩花，合掌恭敬地散佈供養。遠離各種罪惡，解脫各種煩惱；為天人和世人所愛戴敬仰，演說無上的真理。由於心意寂靜的緣故，獲得清凈的佛法；世間的真相恒常存在，無盡無休，不需造作。那些世間的眾生，聽到相應的功德；生起堅定的信心和理解，安住于如來的秘密寶藏。止息連綿不斷的動盪和遷變，滅除虛妄的顛倒；那殊勝智慧的功能，如同明燈常照耀一切。這些有情眾生，自性本來就沒有污垢；依止佛陀世尊，樂於修行真正的清凈之業。所謂聽聞三寶的名號，以及師長的教誨；隨順善行而學習，去除我慢的意念。往昔的調御導師，勤奮修行菩薩之道；依靠佈施、愛語，以及利行、同事，攝取殊勝的智慧，脫離染污的束縛。利益安樂一切有情，增長各種清凈的善法；由於佈施的力量圓滿，而生於梵天種族。

English version The Garland of Jataka Tales of Bodhisattvas, Volume 1 Composed by Saint Vira Bodhisattva and others Translated by the Great Master of Sanskrit Scriptures, Shaode Huixun, and others, by Imperial Decree, during the Song Dynasty, with the title of Grand Master of Court Ceremonies and Vice Minister of the Court of Imperial Sacrifices. I bow my head to the all-knowing wisdom, The wondrous, profound, and perfect virtue; The holy aspects of the limbs, The uncreated realm is like the edge of truth. My mind is peaceful and without strife, Forgetting to praise the act of giving; Taking the four great elements as the foundation, The pure nature arises without change. In the past, among people, I often practiced the conduct of tranquility; With kusuma flowers, I joined my palms and scattered them in offering. Away from all sins, Liberated from all afflictions; Loved and respected by gods and humans, Expounding the unsurpassed path. Because of the tranquility of mind, I obtained the pure Dharma; The truth of the world is ever-present, Endless, without cessation, and without fabrication. Those sentient beings in the world, Hearing the corresponding merits; Arise with firm faith and understanding, Abiding in the secret treasury of the Tathagata. Ceasing the continuous movement and change, Extinguishing false delusions; The function of that supreme wisdom, Like a lamp, constantly illuminates all. These sentient beings, Their nature is originally without defilement; Relying on the World Honored Buddha, Joyfully cultivating true pure deeds. So-called hearing the names of the Three Jewels, And the teachings of the masters; Following good conduct and learning, Eliminating the conceited mind. The past taming masters, Diligently cultivated the Bodhisattva path; Relying on giving, loving speech, And beneficial conduct, and cooperation, Gathering supreme wisdom, Escaping the entanglements of defilement. Benefiting and bringing joy to all sentient beings, Increasing all pure good dharmas; Due to the perfection of the power of giving, Born into the Brahma heaven lineage.

。　唯增上凈業，　　而為其根本；　若起於我慢，　　及無勝慧力，　于自種類中，　　而生多慢類，　于百千萬種，　　離生之喜樂；　由顛倒取故，　　彼則不能證。　又彼寂靜處，　　福德最殊勝；　具廣大色相，　　非小因所得。　唯舍家出家，　　彼菩提薩埵，　具足大智慧，　　能堪任荷負。　彼於過去世，　　久修六度行；　已斷除障染，　　為出離後邊。　具廣大慈心，　　憐愍眾生類；　彼自性真實，　　無別染污因。　是時天帝釋，　　觀察於世間，　來驗彼人行，　　其心無傾動，　而作如是言：　　「今此善男子，　出現於世間，　　最為殊勝者；　于遷變無常，　　心安固若是；　以凈妙飲食，　　伸供養恭敬，　諸天及世人，　　咸皆獲善利。」　憶念修凈因，　　契無相真智，　如是修行者，　　能治煩惱病；　住清凈學處，　　質直而無偽，　觀察勝義諦，　　離染無修作，　啟方便慈門，　　施平等安樂，　發生于勝解，　　無邪命希求，　棄背諸有為，　　直躋于實際，　成就清凈道，　　相應諸功德；　于雜染因緣，　　畢竟皆除斷

現代漢語譯本只有通過不斷增長的清凈業力，才能作為根本；如果生起我慢之心，以及沒有超勝的智慧力量，在自己的同類中，就會產生多種傲慢的習性，對於百千萬種，脫離生死的喜悅和快樂；由於顛倒的執取，他們就不能證悟。而且那些寂靜之處，福德最為殊勝；具備廣大的色相，不是小小的因緣所能得到的。只有捨棄家庭出家的人，那些菩薩，具備大智慧，才能堪任承擔重任。他們在過去世，長期修習六度萬行；已經斷除了障礙和污染，爲了最終的解脫。具備廣大的慈悲心，憐憫一切眾生；他們的自性真實，沒有其他的染污原因。這時天帝釋，觀察世間的情況，來驗證修行人的行為，他們的心沒有動搖，於是這樣說道：『現在這位善男子，出現在世間，是最為殊勝的人；對於遷變無常，心能如此安穩堅定；用清凈美好的飲食，表達供養和恭敬，諸天和世人，都將獲得善的利益。』憶念修習清凈的因，契合無相的真智，像這樣修行的人，能夠治療煩惱的疾病；安住在清凈的學處，正直而沒有虛偽，觀察勝義的真諦，遠離污染而無所作為，開啟方便的慈悲之門，給予平等安樂，生起殊勝的理解，沒有邪命的希求，拋棄一切有為法，直接達到真如實相，成就清凈的道，相應各種功德；對於雜染的因緣，最終全部斷除。

English version Only by increasing pure karma, can it be the foundation; If arrogance arises, and there is no superior wisdom, Among their own kind, many kinds of arrogance will arise, For hundreds of thousands of kinds, they are separated from the joy and happiness of liberation; Due to inverted grasping, they cannot attain enlightenment. Moreover, those places of tranquility, their merits are most excellent; Possessing vast forms, they are not obtained by small causes. Only those who leave home and become monks, those Bodhisattvas, Possessing great wisdom, are capable of bearing the heavy burden. In past lives, they have long practiced the six perfections; They have already cut off obstacles and defilements, for the sake of ultimate liberation. Possessing great compassion, they pity all sentient beings; Their nature is true, without other causes of defilement. At this time, the Lord of Gods, observing the world, Came to verify the conduct of the practitioners, their minds were not shaken, And thus spoke: 『Now this good man, Appearing in the world, is the most excellent one; Towards change and impermanence, his mind is so stable and firm; With pure and wonderful food, expressing offerings and respect, Gods and people of the world, will all obtain good benefits.』 Recalling and cultivating pure causes, in accordance with the true wisdom of no-form, Those who practice like this, can cure the diseases of afflictions; Dwelling in pure places of learning, upright and without falsehood, Observing the ultimate truth, free from defilement and without action, Opening the door of expedient compassion, giving equal peace and happiness, Generating superior understanding, without seeking livelihood through wrong means, Abandoning all conditioned phenomena, directly reaching the true reality, Accomplishing the pure path, corresponding to all merits; For the causes of defilement, they are ultimately all cut off.

。　常崇奉恭信，　　如來秘密藏，　離妄執分別，　　息除于恚惱；　隨順勝種族，　　而生於染習，　如影隨其形，　　如母生於子；　菩薩悲願力，　　愍恤諸群生，　勇猛捐自身，　　不生憂苦想。　我今以微善，　　歸命伸稱讚；　愿眾聖冥加，　　祈悉地成就。

投身飼虎緣起第一

爾時世尊將諸大眾，詣般遮羅大聚落所，至一林中，謂阿難曰：「汝於此間為我敷座。」佛坐其上，語諸比丘：「汝等欲見我往昔時修行苦行舍利已不？」白言：「愿見。」

於時世尊以手按地，六種震動，有七寶塔涌現其前，世尊即起作禮右旋。「阿難！汝可開此塔戶。」見七寶函珍奇間飾。「阿難！汝可復開此函。」見有舍利白如珂雪。「汝可持此大士骨來。」

世尊受已，令眾諦觀而說頌曰：

「菩薩勝功德，　　勤修六度行；　勇猛求菩提，　　大舍心無倦。

「汝等比丘咸伸禮敬，此之舍利乃是無量戒、定、慧香之所熏修。」

時會作禮嘆未曾有。時阿難陀白言：「世尊！如來大師出過三界，以何因緣禮此身骨？」

佛言：「阿難！我因此故得至成佛，為報往恩故茲致禮。今為汝等斷除疑惑說昔因緣，志心諦聽

現代漢語譯本常常崇敬信奉，如來深奧的秘密藏於其中。遠離虛妄的執著和分別，平息憤怒和煩惱。順應殊勝的種族，卻也因此產生染污的習性。如同影子跟隨形體，如同母親生育子女。菩薩以慈悲的願力，憐憫和救助一切眾生。勇敢地捨棄自身，心中不生憂愁和痛苦的想法。我今天以微小的善行，歸依佛陀並表達讚美。愿諸位聖賢暗中加持，祈求一切願望都能實現。

投身喂虎的因緣第一

當時，世尊帶領大眾，前往般遮羅大聚落，到達一片樹林中，對阿難說：『你在這裡為我鋪設座位。』佛陀坐下後，對眾比丘說：『你們想看我過去修行苦行時捨棄的舍利嗎？』他們回答說：『願意看。』

這時，世尊用手按地，大地發生六種震動，一座七寶塔從地面涌現出來。世尊立即起身，向寶塔行禮並右繞。『阿難，你可以打開這座塔的門。』阿難打開后，看到一個裝飾著珍奇寶物的七寶盒子。『阿難，你再打開這個盒子。』阿難打開后，看到舍利潔白如雪。『你可以把這位大士的骨頭拿來。』

世尊接過舍利后，讓大家仔細觀看，並說偈頌：

『菩薩具有殊勝的功德，勤奮修行六度波羅蜜；勇猛地追求菩提，以大舍之心而不感到疲倦。』

『你們這些比丘都應該行禮敬拜，這些舍利是無量的戒、定、慧之香薰修而成的。』

當時在場的人都行禮讚嘆，從未見過如此殊勝的景象。阿難陀問道：『世尊，如來大師超越三界，為何要禮拜自己的身骨呢？』

佛陀說：『阿難，我正是因為這些舍利才得以成佛，爲了報答往昔的恩德，所以才行禮。現在我為你們消除疑惑，講述過去的因緣，你們要專心諦聽。』

English version Always revering and believing, the Tathagata's secret is hidden within. Away from false attachments and distinctions, pacify anger and vexation. Following the superior lineage, yet also giving rise to defiled habits. Like a shadow following its form, like a mother giving birth to a child. Bodhisattvas, with their compassionate vows, pity and aid all living beings. Courageously abandoning themselves, without giving rise to thoughts of sorrow or suffering. Today, with my small good deeds, I take refuge in the Buddha and express praise. May all the sages secretly bless us, and may all our wishes be fulfilled.

The First Cause of Offering One's Body to Feed a Tiger

At that time, the World Honored One led the assembly to the great settlement of Pancala, arriving at a forest. He said to Ananda, 'Prepare a seat for me here.' After the Buddha sat down, he said to the monks, 'Do you wish to see the relics I relinquished during my past ascetic practices?' They replied, 'We wish to see them.'

Then, the World Honored One pressed his hand on the ground, causing six kinds of earth tremors. A seven-jeweled pagoda emerged from the ground. The World Honored One immediately rose, paid homage to the pagoda, and circumambulated it clockwise. 'Ananda, you may open the door of this pagoda.' Ananda opened it and saw a seven-jeweled box adorned with rare treasures. 'Ananda, open this box again.' Ananda opened it and saw relics as white as snow. 'You may bring the bones of this great being.'

After the World Honored One received the relics, he had everyone observe them carefully and spoke a verse:

'Bodhisattvas possess superior merits, diligently practicing the six paramitas; Courageously seeking Bodhi, with a great heart of giving without weariness.'

'You monks should all pay homage, these relics are the result of the fragrance of immeasurable precepts, samadhi, and wisdom.'

Those present paid homage and praised, having never seen such a magnificent sight. Ananda asked, 'World Honored One, the Tathagata, a master who transcends the three realms, why do you pay homage to your own bones?'

The Buddha said, 'Ananda, it is because of these relics that I attained Buddhahood. To repay the past kindness, I pay homage. Now, to dispel your doubts, I will tell you the past causes and conditions. Listen attentively.'

。阿難！乃往過去無量世時，有一國王名曰大車，王有三子：摩訶波羅，摩訶提婆，摩訶薩埵。是時大王縱賞山谷，三子皆從，至大竹林于中憩息。次復前行見有一虎，產生七子已經七日。第一王子作如是言：『七子圍繞無暇尋食，飢渴所逼必啖其子。』第二王子聞是說已：『哀哉此虎將死不久，我有何能而濟彼命？』第三王子作是思念：『我今此身於百千生虛棄敗壞曾無少益，云何今日而不能捨？』

「時諸王子作是議已，徘徊久之俱舍而去。薩埵王子便作是念：『當使我身成大善業，于生死海作大舟航。若舍此者，則棄無量癰疽惡疾百千怖畏，是身唯有便利不凈，筋骨連持，甚可厭患；是故我今應當棄捨，以求無上究竟涅槃，永離憂悲無常苦惱，百福莊嚴，成一切智，施諸眾生無量法樂。』是時王子興大勇猛，以悲願力增益其心，慮彼二兄共為留難，請先還宮，我當后至。

「爾時王子摩訶薩埵，遽入竹林，至其虎所，脫去衣服，置竹枝上，于彼虎前，委身而臥；菩薩慈忍，虎無能為。即上高山，投身於地，虎今羸弱，不能食我，即以干竹，刺頸出血。於時大地六種震動，如風激水，涌沒不安，日無精明，如羅睺障，天雨眾華及妙香末，繽紛亂墜遍滿林中，虛空諸天咸共稱讚

現代漢語譯本：阿難！在過去無量世的時候，有一位國王名叫大車，他有三個兒子：摩訶波羅、摩訶提婆和摩訶薩埵。當時，大王帶著他們遊賞山谷，三個兒子都跟隨在旁，他們來到一片大竹林中休息。之後，他們繼續前行，看到一隻老虎，剛生下七隻小虎，已經七天了。大王子說：『七隻小虎圍繞著它，它沒有時間去覓食，飢渴所迫，一定會吃掉自己的孩子。』二王子聽了這話，說：『可悲啊，這隻老虎將不久於人世，我有什麼能力可以救它的命呢？』三王子心想：『我這個身體在百千世中虛度，敗壞無益，今天為什麼不能捨棄它呢？』當時，王子們商議之後，徘徊了很久，一起離開了。薩埵王子心想：『我應當讓我的身體成就大善業，在生死苦海中成為一艘大船。如果捨棄這個身體，就能擺脫無量的癰疽惡疾和百千恐懼，這個身體只有大小便和污穢，筋骨相連，實在令人厭惡；因此，我今天應當捨棄它，以求無上究竟的涅槃，永遠脫離憂愁悲傷和無常的苦惱，以百福莊嚴，成就一切智慧，給予眾生無量的法樂。』當時，王子生起大勇猛心，以悲願力增強自己的決心，考慮到兩個哥哥可能會阻攔他，就請他們先回宮，說自己隨後就到。那時，摩訶薩埵王子立刻進入竹林，來到老虎所在的地方，脫下衣服，放在竹枝上，在老虎面前躺下；菩薩慈悲忍辱，老虎沒有辦法傷害他。於是，他爬上高山，投身於地，老虎現在虛弱無力，不能吃他，他就用干竹子刺破自己的脖子，讓血流出來。當時，大地發生六種震動，像風吹動水面一樣，涌動不安，太陽失去了光輝，像被羅睺遮蔽一樣，天空降下各種鮮花和美妙的香末，紛紛揚揚地散落在林中，虛空中的諸天都一起稱讚。

English version: Ananda! In the immeasurable past, there was a king named Great Chariot, who had three sons: Mahapala, Mahadeva, and Mahasattva. At that time, the king took them to enjoy the valleys, and all three sons followed. They came to a large bamboo forest to rest. Then, they continued forward and saw a tiger that had given birth to seven cubs seven days ago. The eldest prince said, 'Surrounded by seven cubs, it has no time to find food. Driven by hunger and thirst, it will surely eat its own children.' The second prince, upon hearing this, said, 'Alas, this tiger will not live long. What power do I have to save its life?' The third prince thought, 'My body has been wasted and ruined in hundreds of thousands of lives without any benefit. Why can't I give it up today?' After the princes discussed this, they lingered for a long time and then left together. Prince Sattva thought, 'I should make my body achieve great good deeds, becoming a great ship in the sea of birth and death. If I give up this body, I can get rid of countless carbuncles, evil diseases, and hundreds of thousands of fears. This body is only filled with excrement and filth, held together by bones and tendons, truly disgusting. Therefore, I should give it up today to seek the supreme and ultimate Nirvana, forever escaping sorrow, grief, and the suffering of impermanence, adorned with hundreds of blessings, achieving all wisdom, and giving immeasurable Dharma joy to all beings.' At that time, the prince arose with great courage, strengthening his resolve with the power of compassion and vows. Considering that his two elder brothers might hinder him, he asked them to return to the palace first, saying that he would arrive later. At that time, Prince Mahasattva immediately entered the bamboo forest, went to where the tiger was, took off his clothes, placed them on a bamboo branch, and lay down in front of the tiger. The Bodhisattva was compassionate and patient, and the tiger could not harm him. Then, he climbed a high mountain and threw himself to the ground. The tiger was now weak and unable to eat him, so he pierced his own neck with dry bamboo, causing blood to flow. At that time, the earth shook in six ways, like wind stirring water, surging and restless. The sun lost its brightness, as if obscured by Rahu. The sky rained down various flowers and wonderful fragrant powders, scattering all over the forest. The deities in the sky all praised together.

。是時餓虎即舐頸血啖肉皆盡，唯留余骨。

「時二王子生大愁苦，共至虎所不能自持，投身骨上久乃得穌，悲泣懊惱漸舍而去。時王夫人寢高樓上，忽于夢中見不祥事：兩乳被割，牙齒墮落，得三鴿鶵，一為鷹奪。夫人遂覺兩乳流出。時有侍女聞外人言：『求覓王子今猶未得。』即入宮中白夫人知。聞已憂惱悲淚盈目，即至王所白言：『大王！失我最小所愛之子。』王聞是已悲哽而言：『苦哉！今日失我愛子。』慰喻夫人：『汝勿憂戚，吾今集諸大臣人民，即共出城分散尋覓。』

「未久之頃，有一大臣，前白王言：『聞王子在，其最小者，今猶未見。』次第二臣來至王所，懊惱啼泣，即以王子捨身之事具白王知。王及夫人悲不自勝，共至菩薩捨身之地，見其遺骨隨處交橫，悶絕投地都無所知，以水遍灑而得惺悟。是時夫人頭髮蓬亂宛轉于地，如魚處陸，若牛失犢，及王二子悲哀號哭，共收菩薩遺身舍利，為作供養置寶塔中。

「阿難當知！此即是彼薩埵舍利

現代漢語譯本：當時，餓虎舔舐頸部的血，吃光了所有的肉，只留下殘餘的骨頭。現代漢語譯本：這時，二王子感到極大的悲傷痛苦，一同來到老虎所在的地方，無法控制自己，撲倒在骨頭上，過了很久才甦醒過來，悲傷哭泣，懊惱地漸漸離去。當時，王夫人在高樓上睡覺，忽然在夢中見到不祥的事情：兩個乳房被割掉，牙齒脫落，得到三隻小鴿子，其中一隻被鷹奪走。夫人隨即感覺兩個乳房流出液體。當時，有侍女聽到外面的人說：『尋找王子，至今還沒有找到。』就進入宮中告訴夫人。夫人聽后憂愁悲傷，淚水盈滿眼眶，立即到國王那裡稟告說：『大王！我失去了我最疼愛的小兒子。』國王聽后悲傷哽咽地說：『痛苦啊！今天我失去了我心愛的兒子。』安慰夫人說：『你不要憂愁悲傷，我現在召集各位大臣和人民，一起出城分散尋找。』現代漢語譯本：沒過多久，有一位大臣，上前稟告國王說：『聽說王子們都在，唯獨最小的王子，現在還沒有見到。』接著，第二位大臣來到國王那裡，懊惱啼哭，就把王子捨身的事情詳細地告訴了國王。國王和夫人悲傷得不能自持，一同來到菩薩捨身的地方，看到他的遺骨到處散落，悲痛昏厥倒在地上，什麼都不知道了，用水到處灑才甦醒過來。這時，夫人頭髮蓬亂，在地上翻滾，就像魚到了陸地，像牛失去了小牛，國王和兩個王子悲哀號哭，一起收拾菩薩遺留的舍利，為他供奉，安置在寶塔中。現代漢語譯本：阿難，你應該知道！這就是那位薩埵的舍利。

English version: At that time, the hungry tiger licked the blood from his neck and devoured all the flesh, leaving only the remaining bones. English version: Then, the two princes felt great sorrow and pain. Together, they went to the place where the tiger was, unable to control themselves, they threw themselves onto the bones. After a long time, they regained consciousness, weeping sadly and gradually leaving in distress. At that time, the queen was sleeping in a high tower, and suddenly had an ominous dream: her two breasts were cut off, her teeth fell out, and she obtained three young pigeons, one of which was taken by a hawk. The queen then felt liquid flowing from her breasts. At that time, a maidservant heard people outside saying: 『We are searching for the prince, but have not found him yet.』 She immediately went into the palace to inform the queen. Upon hearing this, the queen was filled with sorrow and grief, tears welling up in her eyes. She immediately went to the king and reported: 『Great King! I have lost my youngest and most beloved son.』 The king, upon hearing this, was choked with grief and said: 『How painful! Today I have lost my beloved son.』 He comforted the queen, saying: 『Do not be sorrowful, I will now gather all the ministers and people, and we will go out of the city to search separately.』 English version: Not long after, a minister came forward and reported to the king: 『It is said that the princes are all present, but the youngest prince has not been seen yet.』 Then, a second minister came to the king, weeping in distress, and told the king in detail about the prince's act of sacrificing himself. The king and queen were overwhelmed with grief and went together to the place where the Bodhisattva had sacrificed himself. They saw his remains scattered everywhere, and they fainted and fell to the ground, losing all consciousness. They were revived by being sprinkled with water. At this time, the queen's hair was disheveled, and she rolled on the ground like a fish on land, like a cow that had lost its calf. The king and the two princes wept in sorrow, and together they collected the relics of the Bodhisattva's body, made offerings to him, and placed them in a pagoda. English version: Ananda, you should know! These are the relics of that Satva.

。我于爾時，雖具煩惱、貪、瞋、癡等，能于地獄、餓鬼、傍生惡趣之中，隨緣救濟令得出離；何況今時煩惱都盡無復余習，號天人師具一切智，而不能為一一眾生於險難中代受眾苦？」

佛告阿難：「往昔王子摩訶薩埵，豈異人乎？今此會中我身是也；昔國王者，今凈飯父王是也；昔后妃者，摩耶夫人是也；昔長子者，彌勒是也；昔次子者，文殊是也；昔彼虎者，今姨母是也；七虎子者，大目乾連、舍利弗、五比丘是也。」

爾時世尊說是往昔因緣之時，無量阿僧祇人天大眾，皆悉悲喜，同發阿耨多羅三藐三菩提心。先所涌出七寶妙塔，佛攝神力忽然不現。

尸毗王救鴿命緣起第二

佛告諸比丘：「我念往昔無量阿僧祇劫，閻浮提中有大國王，名曰尸毗，所都之城號提婆底，地唯沃壤人多豐樂，統領八萬四千小國，后妃采女其數二萬，太子五百，臣佐一萬。王蘊慈行仁恕和平，愛念庶民猶如赤子。是時三十三天帝釋天主，五衰相貌慮將退墮。彼有近臣毗首天子，見是事已白天主言：『何故尊儀忽有愁色？』帝釋謂言：『吾將逝矣，思念世間佛法已滅，諸大菩薩不復出現，我心不知何所歸趣？』時毗首天覆白天主：『今閻浮提有尸毗王，志固精進樂求佛道，當往歸投必脫是難

我那時雖然有煩惱、貪婪、嗔恨、愚癡等，但能在地獄、餓鬼、畜生等惡道中，隨緣救濟，使他們脫離苦難；更何況現在我煩惱都已斷盡，沒有絲毫習氣，號稱天人師，具有一切智慧，難道不能為每一個眾生在危難中代受眾苦嗎？' 佛告訴阿難：『過去的王子摩訶薩埵，難道是別人嗎？就是現在法會中的我啊；過去的國王，就是現在的凈飯父王；過去的王后，就是現在的摩耶夫人；過去的長子，就是現在的彌勒；過去的次子，就是現在的文殊；過去的那隻老虎，就是現在的姨母；那七隻小老虎，就是現在的大目犍連、舍利弗和五比丘。』當時，世尊講述這段往昔因緣時，無數阿僧祇的人天大眾，都感到悲喜交加，一同發起了無上正等正覺之心。先前涌現出來的七寶妙塔，佛收回神力，忽然消失不見。尸毗王救鴿命的因緣第二佛告訴眾比丘：『我回憶過去無量阿僧祇劫，在閻浮提有一個大國王，名叫尸毗，他所居住的都城叫做提婆底，那裡土地肥沃，人民富足，他統治著八萬四千個小國，后妃和宮女有兩萬，太子有五百，臣子有一萬。國王秉持慈悲的德行，仁愛寬恕，愛護百姓如同自己的孩子。當時，三十三天的帝釋天主，出現了五種衰敗的跡象，擔心自己即將墮落。他的近臣毗首天子，看到這種情況后，就對天主說：『為什麼您的儀容忽然有了憂愁的顏色？』帝釋說：『我將要逝去了，想到世間的佛法已經滅亡，各大菩薩不再出現，我心中不知該歸向何處？』這時，毗首天子又對天主說：『現在閻浮提有尸毗王，他意志堅定，精進修行，樂於追求佛道，您應該去投靠他，必定能脫離這個災難。』

'At that time, although I possessed afflictions such as greed, anger, and ignorance, I was able to rescue beings from the evil realms of hell, hungry ghosts, and animals, according to their circumstances, enabling them to escape suffering. How much more so now, when my afflictions are completely extinguished, with no remaining traces, and I am known as the Teacher of Gods and Humans, possessing all wisdom, could I not, for each and every being, bear their sufferings in times of danger?' The Buddha told Ananda, 'Was the prince Mahasattva of the past someone different? He is none other than myself in this assembly. The king of the past is now my father, King Suddhodana. The queen of the past is now my mother, Queen Maya. The eldest son of the past is now Maitreya. The second son of the past is now Manjushri. The tiger of the past is now my aunt. The seven tiger cubs are now Mahamogallana, Sariputra, and the five Bhikkhus.' At that time, when the World Honored One was speaking of these past causes and conditions, countless asamkhya of gods and humans were filled with both sorrow and joy, and together they generated the aspiration for Anuttara Samyak Sambodhi. The wondrous seven-jeweled stupa that had previously appeared was suddenly made invisible by the Buddha's withdrawal of his spiritual power. The Second Story of King Shibi Saving the Dove's Life The Buddha told the Bhikkhus, 'I recall in the past, countless asamkhya kalpas ago, in Jambudvipa, there was a great king named Shibi. The city where he resided was called Devavati. The land was fertile, and the people were prosperous. He ruled over 84,000 small kingdoms, had 20,000 consorts and palace women, 500 princes, and 10,000 ministers. The king possessed the virtue of compassion, was benevolent and forgiving, and loved his people as if they were his own children. At that time, the lord of the Thirty-three Heavens, Indra, was experiencing the five signs of decay and was worried about falling from his position. His close minister, the deva Vishu, seeing this, said to the lord of the heavens, 'Why does your countenance suddenly appear sorrowful?' Indra replied, 'I am about to pass away. I am thinking that the Buddha's Dharma in the world has already perished, and the great Bodhisattvas no longer appear. I do not know where my heart should turn.' Then, the deva Vishu again said to the lord of the heavens, 'Now in Jambudvipa, there is King Shibi, who is resolute in his will, diligent in his practice, and joyful in seeking the Buddha's path. You should go and rely on him, and you will surely escape this calamity.'

。』天帝聞已，『審為實不？若是菩薩今當試之。』乃遣毗首變為一鴿，我化作鷹，逐至王所，求彼救護可驗其誠。毗首白言：『今于菩薩正應供養，不宜加苦，無以難事而逼惱也。』

「時天帝釋而說偈曰：

「『我本非惡意，　　如火試真金；　　以此驗菩薩，　　知為真實不？』

「說是偈已，毗首天子，化為一鴿，帝釋作鷹，急逐於後，將為搏取；鴿甚惶怖，飛王腋下求藏避處。鷹立王前，乃作人語：『今此鴿者是我之食，我甚饑急，愿王見還。』王曰：『吾本誓願當度一切，鴿來依投終不與汝。』鷹言：『大王今者愛念一切，若斷我食，命亦不濟。』王曰：『若與余肉汝能食不？』鷹言：『唯新血肉我乃食之。』王自念言：『害一救一于理不然，唯以我身可能代彼，其餘有命皆自儲存。』即取利刀自割股肉，持肉與鷹貿此鴿命。鷹言：『王為施主，今以身肉，代于鴿者可稱令足。』王敕取稱，兩頭施盤，掛鉤中央，使其均等；鴿之與肉，各置一處，股肉割盡鴿身尚低，以至臂脅身肉都無，比其鴿形輕猶未等。王自舉身，欲上稱槃，力不相接失足墮地，悶絕無覺，良久乃穌

現代漢語譯本：天帝聽了這話，心想：『要仔細查證這是否屬實？如果真是菩薩，現在應當試探他。』於是派遣毗首天化作一隻鴿子，我化作一隻鷹，追逐到國王那裡，請求他救護，以此來驗證他的誠心。毗首勸說道：『現在正是菩薩應該接受供養的時候，不應該給他增加痛苦，不要用難題來逼迫他。』當時天帝釋說了偈語：『我本沒有惡意，就像用火來試煉真金一樣；用這個來驗證菩薩，看看他是否真實。』說完偈語后，毗首天子化作一隻鴿子，帝釋化作一隻鷹，緊追在後，想要抓捕它；鴿子非常驚恐，飛到國王的腋下，尋求藏身之處。鷹站在國王面前，竟然說起人話：『這隻鴿子是我的食物，我非常飢餓，希望國王把它還給我。』國王說：『我本發誓要救度一切眾生，鴿子來投靠我，我終究不會把它給你。』鷹說：『大王現在愛護一切眾生，如果斷絕我的食物，我的性命也保不住了。』國王說：『如果給你其他的肉，你能吃嗎？』鷹說：『只有新鮮的血肉我才吃。』國王心想：『傷害一個來救一個，這在道理上說不通，只有用我的身體才能代替它，其餘有生命的都自己保全吧。』於是拿起利刀割下自己的大腿肉，用肉和鷹交換鴿子的性命。鷹說：『大王作為施主，現在用自己的肉來代替鴿子，應該稱量到足夠的份量。』國王命令取來秤，兩頭放上秤盤，中間掛上秤鉤，使之平衡；鴿子和肉分別放在兩邊，大腿肉割盡了，鴿子的身體仍然偏低，以至於手臂和肋骨的肉都割完了，比鴿子的形狀還是輕。國王舉起自己的身體，想要放到秤盤上，因為力氣不夠，失足跌倒在地，昏迷不醒，過了很久才甦醒過來。

English version: The Heavenly Emperor, upon hearing this, thought, 'Should I verify if this is true? If he is indeed a Bodhisattva, I should test him now.' So he sent Vishu to transform into a dove, and I transformed into a hawk, chasing it to the king, seeking his protection to test his sincerity. Vishu advised, 'Now is the time for the Bodhisattva to receive offerings, not to add to his suffering. Do not trouble him with difficult matters.' Then, the Heavenly Emperor Shakra spoke a verse: 'I have no ill intent, just as fire tests true gold; I use this to test the Bodhisattva, to see if he is genuine.' After speaking the verse, Vishu transformed into a dove, and Shakra transformed into a hawk, chasing closely behind, intending to seize it. The dove was terrified and flew under the king's armpit, seeking refuge. The hawk stood before the king and spoke in human language, 'This dove is my food, I am very hungry, I ask the king to return it to me.' The king said, 'I have vowed to save all beings, the dove has come to me for refuge, I will not give it to you.' The hawk said, 'Great King, you now cherish all beings, if you cut off my food, my life will not be saved.' The king said, 'If I give you other meat, can you eat it?' The hawk said, 'Only fresh flesh and blood will I eat.' The king thought, 'To harm one to save another is not reasonable, only by using my own body can I replace it, let all other living beings save themselves.' So he took a sharp knife and cut off the flesh of his thigh, using the meat to exchange for the dove's life. The hawk said, 'Great King, as a benefactor, now using your own flesh to replace the dove, it should be weighed to a sufficient amount.' The king ordered a scale to be brought, with pans on both ends, and a hook in the middle to balance it; the dove and the meat were placed on each side, the thigh meat was all cut off, but the dove's body was still lower, even the flesh of his arms and ribs were all cut off, it was still lighter than the dove's form. The king lifted his own body, wanting to get on the scale, but because he did not have enough strength, he lost his footing and fell to the ground, unconscious, and only after a long time did he wake up.

。以勇猛力自責其心：『曠大劫來我為身累，循環六趣備縈萬苦，未嘗為福利及有情，今正是時何懈怠耶？』爾時大王，作是念已，自強起立置身盤上，心生喜足，得未曾有。

「是時大地六種震動，諸天宮殿皆悉傾搖，色界諸天住空稱讚，見此菩薩難行苦行，各各悲感淚下如雨，復雨天華而伸供養。時天帝等復還本形，住立王前作如是說：『王修苦行功德難量，為希輪王釋梵之位，於三界中欲何所作？』王即答曰：『我所愿者，不須世間尊榮之報，以此善根誓求佛道。』天帝復言：『王今此身痛徹骨髓，寧有悔不？』王曰：『弗也！』『我觀汝身甚大艱苦，自云無悔，以何表明？』王乃誓曰：『我從舉心迄至於此，無有少悔如毛髮許。若我所求決定成佛真實不虛得如願者，令吾肢體即當平復。』作此誓已頃得如故。諸天世人讚言希有，歡喜踴躍不能自勝。」

佛告大眾：「往昔之時尸毗王者，豈異人乎？我身是也。」時彼眾會聞是語已，異口同音咸伸勸請：「昔者世尊救度眾行，不惜軀命為求大法，法海已滿，法幢已建，法鼓已擊，法炬已然，機熟緣和正得其所，云何舍離一切眾生欲入涅槃而不說法？」時梵天王稱讚如來，為求法故嘗舍千頭

現代漢語譯本：以勇猛的力量責備自己的內心：『從曠遠的大劫以來，我一直被自身所累，在六道輪迴中遭受各種痛苦，從未為自己或眾生謀求福利，現在正是時候，怎能懈怠呢？』當時，大王這樣想后，就強撐著站起來，把自己放在盤子上，心中感到喜悅和滿足，這是前所未有的體驗。這時，大地發生六種震動，諸天宮殿都傾斜搖晃，諸天在空中讚歎，看到這位菩薩所行的難行苦行，都感到悲傷感動，淚如雨下，又降下天花來供養。當時，天帝等恢復了原來的樣子，站在國王面前說：『大王您修行的苦行功德難以估量，是爲了希求輪王、釋梵的地位，還是想在三界中有所作為呢？』國王回答說：『我所希望的，不是世間的尊榮回報，而是用這些善根發誓求得佛道。』天帝又說：『大王您現在身體疼痛徹骨，難道沒有後悔嗎？』國王說：『沒有！』『我看到您的身體非常痛苦，您卻說沒有後悔，用什麼來證明呢？』國王於是發誓說：『我從發心到現在，沒有絲毫後悔，哪怕像一根頭髮那樣細微的後悔都沒有。如果我所求的決定能夠成佛，真實不虛，能夠如願以償，就讓我的肢體立刻恢復如初。』發完這個誓言，頃刻間就恢復了原樣。諸天世人讚嘆說稀有，歡喜踴躍，不能自已。佛告訴大眾：『往昔的尸毗王，難道是別人嗎？就是我的前身啊。』當時在場的眾人聽到這話后，異口同聲地勸請說：『過去世尊您爲了救度眾生，不惜生命來求得大法，現在法海已經圓滿，法幢已經建立，法鼓已經敲響，法炬已經點燃，機緣成熟，正是時候，為什麼捨棄一切眾生想要進入涅槃而不說法呢？』當時梵天王讚歎如來，爲了求法曾經捨棄千頭。

English version: With courageous strength, he reproached his own heart: 'For countless eons, I have been burdened by this body, cycling through the six realms, enduring all kinds of suffering, never seeking benefit for myself or sentient beings. Now is the time, how can I be negligent?' At that time, the great king, having thought this, forced himself to stand up and placed himself on the scale. His heart was filled with joy and contentment, an unprecedented experience. At that moment, the earth shook in six ways, and the palaces of the heavens all tilted and swayed. The gods in the sky praised him, seeing the difficult ascetic practices of this Bodhisattva. They were all moved with sorrow, tears falling like rain, and they showered down heavenly flowers as offerings. Then, the heavenly emperors and others returned to their original forms and stood before the king, saying: 'King, the merit of your ascetic practices is immeasurable. Do you seek the position of a wheel-turning king or the status of Brahma, or do you wish to accomplish something in the three realms?' The king replied: 'What I desire is not worldly honor or reward, but to vow to attain Buddhahood with these roots of goodness.' The heavenly emperor then said: 'King, your body is now in excruciating pain. Do you have any regrets?' The king said: 'No!' 'I see that your body is in great suffering, yet you say you have no regrets. How can you prove this?' The king then made a vow: 'From the moment I made this resolve until now, I have not had the slightest regret, not even as small as a hair. If my aspiration to attain Buddhahood is true and will be fulfilled, then let my limbs be restored to their original state immediately.' Having made this vow, he was instantly restored. The gods and people of the world praised him, saying it was extraordinary, and they rejoiced with uncontrollable excitement. The Buddha told the assembly: 'The Shibi King of the past, was he someone else? It was my former self.' At that time, the people in the assembly, having heard these words, unanimously urged him: 'In the past, World Honored One, you sacrificed your life to seek the great Dharma in order to save sentient beings. Now the ocean of Dharma is full, the banner of Dharma has been established, the drum of Dharma has been sounded, and the torch of Dharma has been lit. The conditions are ripe, and it is the right time. Why would you abandon all sentient beings and enter Nirvana without teaching the Dharma?' At that time, the Brahma King praised the Tathagata, who had once sacrificed a thousand heads for the sake of seeking the Dharma.

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佛受請已，即時往趣波羅奈國鹿野苑中三轉法輪同觀四諦，三寶於是出現世間。

如來分衛緣起第三

爾時世尊在摩竭國竹林精舍重閣講堂，與阿難陀著衣持缽入城乞食。見有衰老夫婦二人，兩目失明加復貧悴，唯有一子年始七歲，常出乞丐以贍其親；或得新好果蓏飲食，先奉父母，有得硬澀殘觸之物，而自食之。是時阿難念此小兒，雖在幼年而行篤孝，勤意朝夕不失所須。佛分衛訖還歸精舍，食畢洗足敷座而坐，為諸大眾將演經法。阿難叉手前白佛言：「適侍世尊入城分衛，見一小兒將盲父母，往來求乞承順孝養，日以為常甚為難得。」

佛言：「阿難！匪惟在家及出家者，皆以孝行而為其先，計其功德不可稱量。所以者何？憶念過去無量劫時，我為童子亦年七歲，以孝順心曾割身肉，以濟父母危急之命，從是以來承此功德，常為天帝及作人王，直至成佛皆因此福。」

阿難白佛：「愿聞往因，活親之命，其事云何？」

佛言：「阿難！汝當諦聽，吾今為汝分別說之。乃往古世，此閻浮提有一大國，名得叉尸羅，時彼國王名曰提婆，有十太子各領一國，其最小者名曰善住，國界康樂人民熾盛。時彼鄰境有一惡王名曰羅睺，欲來侵掠，構其兇黨舉師相攻

現代漢語譯本：佛陀接受邀請后，立即前往波羅奈國的鹿野苑，在那裡三次轉動法輪，共同觀察四諦，三寶因此出現在世間。如來分衛緣起第三當時，世尊在摩竭國的竹林精舍重閣講堂，與阿難陀一起穿上袈裟，拿著缽進入城中乞食。他們看到一對衰老的夫婦，雙目失明，而且非常貧困，只有一個七歲的兒子，經常外出乞討來贍養父母；如果得到新鮮美味的水果食物，就先給父母吃，如果得到堅硬粗糙的殘羹剩飯，就自己吃。當時，阿難想到這個小孩，雖然年紀幼小，卻能如此孝順，早晚勤勞地照顧父母，沒有絲毫懈怠。佛陀乞食完畢回到精舍，吃完飯洗了腳，鋪好座位坐下，準備為大眾講解佛法。阿難合掌上前對佛陀說：『剛才我侍奉世尊入城乞食，看到一個小孩帶著失明的父母，到處乞討，奉養父母，每天如此，實在難得。』佛陀說：『阿難！不僅是在家的人，還是出家的人，都應該以孝道為先，孝道的功德是無法估量的。為什麼呢？回想過去無量劫時，我還是一個七歲的童子，以孝順之心曾割下自己的肉，來救父母的危急生命，從那時以來，承蒙這個功德，常常成為天帝和人王，直到成佛，都是因為這個福報。』阿難對佛陀說：『希望聽聞過去的因緣，如何救活父母的性命，具體是怎麼回事？』佛陀說：『阿難！你應當仔細聽，我現在為你詳細解說。在很久以前，這個閻浮提有一個大國，名叫得叉尸羅，當時的國王名叫提婆，有十個太子，各自統治一個國家，其中最小的太子名叫善住，他的國家安樂，人民興盛。當時，他的鄰國有一個惡王名叫羅睺，想要來侵略，勾結兇惡的黨羽，發兵攻打。』

English version: After the Buddha accepted the invitation, he immediately went to the Deer Park in Varanasi, where he turned the Wheel of Dharma three times, jointly observing the Four Noble Truths, and thus the Three Jewels appeared in the world. The Third Discourse on the Origin of the Buddha's Alms Round At that time, the World Honored One was in the Bamboo Grove Monastery in Magadha, in the upper story of the lecture hall. He and Ananda put on their robes and, carrying their bowls, entered the city to beg for food. They saw an elderly couple, both blind and very poor, with only a seven-year-old son who regularly went out begging to support his parents. If he obtained fresh and delicious fruits or food, he would first offer them to his parents. If he obtained hard, rough, or leftover scraps, he would eat them himself. At that time, Ananda thought of this child, who, though young, was so filial, diligently caring for his parents morning and evening without any neglect. After the Buddha finished his alms round and returned to the monastery, he washed his feet, spread out his seat, and sat down, preparing to expound the Dharma to the assembly. Ananda, with his palms together, stepped forward and said to the Buddha, 'Just now, as I accompanied the World Honored One into the city for alms, I saw a child leading his blind parents, begging everywhere, and supporting them daily. It is truly rare.' The Buddha said, 'Ananda! Not only those who are householders, but also those who have left home, should all prioritize filial piety, the merits of which are immeasurable. Why is this so? Recalling countless past kalpas, when I was a seven-year-old boy, with a filial heart, I once cut off my own flesh to save my parents' lives from danger. Since then, benefiting from this merit, I have often been a heavenly emperor and a human king, and even until I became a Buddha, it was all due to this blessing.' Ananda said to the Buddha, 'I wish to hear about the past causes and conditions, how you saved your parents' lives. What exactly happened?' The Buddha said, 'Ananda! You should listen carefully, and I will now explain it to you in detail. In the ancient past, in this Jambudvipa, there was a great kingdom called Takshashila. The king at that time was named Deva, and he had ten princes, each ruling a kingdom. The youngest prince was named Good Abode, and his kingdom was peaceful and prosperous. At that time, there was an evil king in a neighboring country named Rahu, who wanted to invade. He colluded with wicked followers and launched an attack.'

。時善住王兵力不如，乃奔父國避其禍難。王有愛子其名善生，方在髫齔不忍棄遺，將婦抱兒匆遽出境，一路七日得至家邦，一路荒僻經十四程，勉力而負七日之儲，登途慞惶誤涉迂道，方行半路已絕糇糧，累日饑羸相顧殆盡。王作是念：『事迫計窮，須棄一人可存二命。』乃諭夫人攜兒前進，引刃於後欲斫婦身，用活幼兒兼以自濟。善生回顧見父舉刀，急白王言：『勿殺于母！寧割我肉以充其糧，未聞有兒食于母肉。』勤誠泣諫母命獲全。

「是時善生乃白王言：『愿將身肉以救二親，若割肉時勿令頓盡，漸可取食得延數程；若命絕者肉當臭爛，必為所棄於事無成。』是時父母謂善生曰：『今為罪行非予本心，何忍舉刀親割汝肉？』於是王子先持利刀，自割身肉跪而奉之。王與夫人見是事已，悲啼懊惱久乃能食。經于數朝身肉都盡，未至他國饑急難堪；于骨節間復得少肉，赍之前途用接余命。時善住王及彼夫人，各以善言慰喻其子，聚首哀戀舍之遂行。爾時王子而作是念：『我以身肉濟活親命，愿達鄉國身安泰然，以此善根速獲菩提，濟度十方一切群品，使離眾苦證真常樂。』發是愿時三千世界六種震動，欲、色諸天悉皆驚愕，即以天眼觀於世間，乃見菩薩修是孝行。是諸天子于虛空中，合掌稱讚淚墮如雨

現代漢語譯本：當時，善住王兵力不如對方，於是逃奔到父親的國家避難。國王有個心愛的兒子名叫善生，當時年紀還小，不忍心拋棄他，就帶著妻子抱著兒子匆忙出境。他們一路走了七天到達了家鄉，其中有十四天的路程是荒涼偏僻的，他們勉強揹負了七天的糧食。在路上，他們因為慌亂而走錯了路，走到一半的時候糧食就吃完了，連續幾天飢餓虛弱，眼看就要全部餓死了。國王心想：『事到如今，已經走投無路了，必須捨棄一個人才能保全另外兩條性命。』於是他讓夫人抱著兒子先走，自己則在後面舉起刀，想要砍殺妻子，用她的肉來養活孩子並讓自己活下去。善生回頭看見父親舉刀，急忙對國王說：『不要殺我的母親！寧可割我的肉來充飢，沒聽說過有兒子吃母親的肉的。』他懇切地哭著勸諫，母親的性命才得以保全。當時，善生對國王說：『我願意用自己的肉來救活父母，如果割肉的時候不要一次割完，可以慢慢地取食，這樣可以多維持幾天；如果人死了，肉就會腐爛，必定會被拋棄，那就什麼都做不成了。』這時，父母對善生說：『我們現在做這種罪惡的事情，並非本意，怎麼忍心舉刀親手割你的肉呢？』於是王子先拿起利刀，自己割下身上的肉，跪著奉獻給父母。國王和夫人看到這種情況，悲傷地哭泣，懊惱不已，過了很久才勉強吃下。過了幾天，身上的肉都割完了，還沒到別的國家，飢餓難忍；又在骨節之間找到少許肉，帶著它繼續趕路，用來維持生命。當時，善住王和他的夫人，都用好話安慰他們的兒子，他們聚在一起依依不捨地告別，然後繼續趕路。這時，王子心想：『我用自己的肉來救活父母的性命，希望能夠平安到達家鄉，以此善根迅速獲得菩提，救度十方一切眾生，使他們脫離各種痛苦，證得真常的快樂。』當他發出這個願望時，三千世界發生了六種震動，欲界和色界諸天都感到驚愕，他們用天眼觀察世間，才看到菩薩正在修行這種孝道。這些天子在虛空中，合掌稱讚，淚如雨下。

English version: At that time, King Shanzhu's military strength was inferior, so he fled to his father's kingdom to avoid the disaster. The king had a beloved son named Shansheng, who was still young, and he couldn't bear to abandon him. So, he took his wife and son and hurriedly left the country. They traveled for seven days to reach their homeland, and fourteen days of the journey were desolate and remote. They barely carried seven days' worth of food. On the way, they got lost due to panic, and by the time they were halfway, their food was exhausted. They were weak from hunger for several days, and it seemed they were all about to starve to death. The king thought: 'The situation is desperate, and there is no other way. One person must be sacrificed to save the other two lives.' So, he told his wife to go ahead with their son, while he raised his knife behind them, intending to kill his wife to feed the child and himself. Shansheng looked back and saw his father raising the knife, and he quickly said to the king: 'Do not kill my mother! Rather, cut my flesh to satisfy your hunger. I have never heard of a son eating his mother's flesh.' He earnestly pleaded with tears, and his mother's life was spared. At that time, Shansheng said to the king: 'I am willing to use my own flesh to save my parents. When cutting the flesh, do not cut it all at once. Take it slowly, so that it can last for a few more days. If a person dies, the flesh will rot and be discarded, and nothing will be accomplished.' Then, the parents said to Shansheng: 'We are doing this sinful thing against our will. How can we bear to raise the knife and cut your flesh ourselves?' So, the prince first took the sharp knife and cut off his own flesh, kneeling and offering it to his parents. The king and his wife, seeing this, wept with grief and remorse. After a long time, they reluctantly ate it. After a few days, all the flesh on his body was gone, and they had not yet reached another country. They were unbearably hungry. They found a little more flesh between the joints, and they took it with them to continue their journey, using it to sustain their lives. At that time, King Shanzhu and his wife comforted their son with kind words. They gathered together, reluctant to part, and then continued on their way. At this time, the prince thought: 'I used my own flesh to save my parents' lives. I hope to reach my homeland safely, and with this good deed, quickly attain Bodhi, and save all beings in the ten directions, freeing them from all suffering and attaining true and lasting happiness.' When he made this wish, the three thousand worlds shook in six ways. The gods of the desire and form realms were all astonished. They observed the world with their heavenly eyes and saw that the Bodhisattva was practicing this filial piety. These heavenly beings in the void, with their palms together, praised him, and their tears fell like rain.

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「時天帝釋化作虎狼，試驗菩薩，欲來吞啖。王子自念：『此諸猛獸今來食我，唯有餘骨悉皆施之，以歡喜心不生悔惱。』是時帝釋還複本形，贊王子言：『甚為希有，能以身肉濟活二親，如是孝心無能及也。汝須何愿，今當說之。』『我唯志求無上佛道。』天帝復言：『我今視汝身肉都盡，疲苦難堪，得無悔恨于父母耶？』王子答言：『若我誠實心無悔恨，決定當來得成佛者，使我身肉倏然如故。』作是誓已即得平復。時天帝釋及諸天人，同聲贊言：『善哉！善哉！』」佛告阿難：「往昔之時善住王者，豈異人乎？今凈飯父王是；王夫人者，今摩耶夫人是；昔善生王子者，則我身是也。」

菩薩本生鬘論卷第一大正藏第 03 冊 No. 0160 菩薩本生鬘論

菩薩本生鬘論卷第二

聖勇菩薩等造

宋朝散大夫試鴻臚少卿同譯經梵才大師紹德慧詢等奉　詔譯

最勝神化緣起第四

爾時世尊游化居止摩竭陀國王舍城中，將諸弟子大阿羅漢一千二百五十人俱。時彼國王名洴沙王，稟性仁賢久植德本，已證初果得不壞信，奉佛之心倍加隆厚，常以上妙飲食、衣服、臥具、醫藥供養如來及比丘眾

現代漢語譯本『當時天帝釋化身為虎狼，來試探菩薩，想要吞食他。王子心想：『這些猛獸現在來吃我，我只有把剩下的骨頭都施捨給它們，以歡喜心不生悔恨。』這時，帝釋恢復了原來的樣子，讚歎王子說：『非常稀有啊，你能夠用自己的肉來救活父母，這樣的孝心無人能及。你有什麼願望，現在可以說了。』『我只求證得無上佛道。』天帝又說：『我看到你的肉都快沒了，疲憊不堪，難道對父母沒有悔恨嗎？』王子回答說：『如果我真心沒有悔恨，決定將來能夠成佛，就讓我的身體立刻恢復如初。』發了這個誓言后，身體立刻恢復了。當時天帝釋和諸天人，都同聲讚歎說：『太好了！太好了！』佛告訴阿難：『過去時候的善住國王，難道是別人嗎？就是現在的凈飯父王；王夫人，就是現在的摩耶夫人；以前的善生王子，就是我的前身啊。』

《菩薩本生鬘論》卷第一大正藏第03冊 No.0160 《菩薩本生鬘論》

《菩薩本生鬘論》卷第二

聖勇菩薩等造

宋朝散大夫試鴻臚少卿同譯經梵才大師紹德慧詢等奉詔譯

最勝神化緣起第四

當時，世尊在摩竭陀國王舍城游化居住，與一千二百五十位大阿羅漢弟子同行。當時的國王名叫洴沙王，天性仁慈賢德，長期積累善行，已經證得初果，獲得了不壞的信心，對佛的敬奉之心更加深厚，經常用上好的飲食、衣服、臥具、醫藥供養如來和比丘僧眾。

English version 'At that time, the Heavenly Emperor Śakra transformed into tigers and wolves to test the Bodhisattva, intending to devour him. The prince thought to himself, 『These fierce beasts are now coming to eat me. I will give them all my remaining bones, with a joyful heart and without any regret.』 At that moment, Śakra returned to his original form and praised the prince, saying, 『It is extremely rare that you are able to use your own flesh to save your parents. Such filial piety is unmatched. What is your wish? You may speak it now.』『I only aspire to attain the supreme Buddhahood.』 The Heavenly Emperor then said, 『I see that your flesh is almost gone, and you are exhausted. Do you not have any regret towards your parents?』 The prince replied, 『If I am truly without regret and am destined to become a Buddha in the future, then let my body be restored to its original state immediately.』 After making this vow, his body was immediately restored. At that time, the Heavenly Emperor Śakra and all the heavenly beings praised in unison, 『Excellent! Excellent!』 The Buddha told Ananda, 『The King Good Abode of the past, was he anyone else? He is the present King Śuddhodana; the Queen, is the present Queen Māyā; and the Prince Good Birth of the past, is my former self.』

Bodhisattva Jataka Garland Treatise, Volume 1 Taisho Tripitaka Volume 03 No. 0160 Bodhisattva Jataka Garland Treatise

Bodhisattva Jataka Garland Treatise, Volume 2

Composed by Saint Vīra Bodhisattva and others

Translated by the Song Dynasty Court Official, Assistant Minister of the Court of Imperial Sacrifices, and Master of the Tripitaka, Śāode Huixun, etc., under Imperial Decree

The Fourth Chapter: The Origin of the Most Excellent Divine Transformation

At that time, the World Honored One was residing and teaching in Rājagṛha, the capital of Magadha, accompanied by his disciples, one thousand two hundred and fifty great Arhats. The king of that time was named King Bimbisāra, who was by nature benevolent and virtuous, had long cultivated good deeds, had already attained the first fruit, had gained indestructible faith, and whose devotion to the Buddha was even more profound. He constantly offered the Tathagata and the monastic community the finest food, clothing, bedding, and medicine.

。是時國中先有外道六師之徒富闌那等，久在王境宣佈邪教，誑惑民庶信服者眾，王有一弟崇尚其宗，四事欽承謂其有道。佛日初出法寶肇興，王意慇勤俾令歸向，固執邪說不從勸諭，乃白王言：「我自有師，不復致敬彼瞿曇也。」王復謂曰：「福田難遇，可營珍饌供養如來。」「然王所教理不敢違，當設大齋不限來者，若其自至我當延之。」備設飲食敷置床座，乃令從者密召六師，應命而來處尊而坐，佛及眾僧不自來赴。王謂弟曰：「汝雖不能躬詣請佛，特遣一人白言時至。」

佛受請已，將諸大眾威儀詳肅來赴會所，見諸外道先踞高位，乃以神足移彼六師及徒眾等皆置下行；彼咸相顧名起移坐，坐定復見已在其下，如此至三，俯仰而坐。次行凈水，佛語施主：「先與汝師澡瓶口塞。」從佛為首水乃注下。次當施食，佛語施主：「當請汝師以施其食。」六師口噤不能出言，但指于佛，佛咒愿梵音清徹聽者樂聞。次當行食，佛語施主：「先奉汝師。」食乃住空，持至佛所，食即還下。佛與眾僧飯食已訖，盥漱齒木敷座而坐，次當說法。佛語施主：「令汝師說。」如前口噤，但指佛說。是時如來以梵音聲，廣為眾會演微妙法，大眾聞已咸悉了達。洴沙王弟心凈信解，歸依三寶得證初果

現代漢語譯本：當時，國內先有外道六師的徒弟，如富蘭那等人，長期在國王的領地宣揚邪教，欺騙迷惑百姓，信奉他們的人很多。國王有一個弟弟崇尚他們的宗派，在衣食住行四方面都恭敬地聽從他們，認為他們有道行。佛陀的教法剛開始興盛時，國王很慇勤地想讓弟弟歸向佛法，但他固執于邪說，不聽勸告，就對國王說：『我自有老師，不會再尊敬那個瞿曇了。』國王又對他說：『福田難得，可以準備珍貴的食物供養如來。』他回答說：『既然國王您這樣教導，我不敢違背，就設盛大的齋宴，不限制來者，如果他們自己來，我就招待他們。』於是準備好飲食，鋪設好床座，然後讓隨從秘密地召請六師，他們應邀而來，坐在尊貴的位置上。佛陀和眾僧沒有自己來赴宴。國王對弟弟說：『你雖然不能親自去請佛陀，也應該派一個人去告訴他時間到了。』佛陀接受邀請后，帶領眾弟子，威儀莊嚴地來到會場，看到那些外道已經先佔據了高位，就用神足通把六師和他們的徒眾都移到了下座。他們互相看著，起身移座，坐定后又發現自己已經在下面了，這樣反覆三次，才低頭坐下。接著要行凈水，佛陀對施主說：『先給你老師洗瓶口。』從佛陀開始，水才流下來。接著要施食，佛陀對施主說：『請你老師來施食。』六師張口結舌，說不出話，只是指著佛陀。佛陀唸誦咒語，梵音清澈，聽的人都感到快樂。接著要行食，佛陀對施主說：『先奉給你老師。』食物停在空中，被送到佛陀面前，食物才落下來。佛陀和眾僧用完餐后，漱口、用牙木、鋪座而坐，接著要說法。佛陀對施主說：『讓你老師說。』他們像之前一樣張口結舌，只是指著佛陀說。這時，如來用梵音，為大眾廣泛地演說微妙的佛法，大眾聽了都明白了。洴沙王的弟弟心生清凈的信心和理解，皈依了三寶，證得了初果。

English version: At that time, there were followers of the six heretical teachers, such as Purana, who had long been in the king's territory, spreading false teachings, deceiving and confusing the people, and many believed in them. The king had a younger brother who admired their sect, respectfully obeying them in all four aspects of life—clothing, food, shelter, and transportation—believing they were virtuous. When the Buddha's teachings first began to flourish, the king earnestly wanted his brother to turn to Buddhism, but he stubbornly clung to heretical views and refused to listen to advice. He said to the king, 'I have my own teachers, and I will not respect that Gautama.' The king then said to him, 'It is rare to encounter a field of merit. You can prepare precious food to offer to the Tathagata.' He replied, 'Since Your Majesty instructs me thus, I dare not disobey. I will hold a grand feast, not limiting who may come. If they come on their own, I will entertain them.' So, he prepared food and laid out seats, then secretly sent his followers to invite the six teachers. They came as invited and sat in the honored positions. The Buddha and his monks did not come on their own. The king said to his brother, 'Although you cannot personally invite the Buddha, you should at least send someone to tell him that the time has come.' After accepting the invitation, the Buddha led his disciples, with dignified and solemn bearing, to the gathering place. Seeing that the heretics had already occupied the high seats, he used his supernatural powers to move the six teachers and their followers to the lower seats. They looked at each other, got up to move their seats, and after sitting down again, found themselves below once more. This happened three times before they finally sat down with their heads bowed. Next, it was time to offer water for washing. The Buddha said to the host, 'First, wash the mouth of your teacher's bottle.' Only after the Buddha began did the water flow down. Next, it was time to offer food. The Buddha said to the host, 'Please ask your teacher to offer the food.' The six teachers were speechless, unable to say a word, and only pointed to the Buddha. The Buddha chanted mantras, his voice clear and pure, bringing joy to those who heard it. Next, it was time to distribute the food. The Buddha said to the host, 'First, offer it to your teacher.' The food remained suspended in the air, and was brought to the Buddha, after which it fell down. After the Buddha and his monks had finished their meal, they rinsed their mouths, used toothpicks, and sat down on their seats. Next, it was time to preach the Dharma. The Buddha said to the host, 'Let your teacher speak.' They were speechless as before, only pointing to the Buddha to speak. At this time, the Tathagata used his Brahma voice to widely expound the subtle Dharma to the assembly, and the assembly understood it. King Bimbisara's brother developed pure faith and understanding, took refuge in the Three Jewels, and attained the first fruit of enlightenment.

。自餘眾會有得二果，乃至漏盡無生果者。

時外道輩所向失利，甚懷恚惱，心無暫安，各于靜處求學奇術。天魔波旬慮其怯弱，不能保護昔所授法，乃下化作六師相狀，於一人前現五人術，飛行空中身出水火，分形散體種種變現。由是邪徒更相恃賴，念前被辱眾心離散，今察己能定可勝彼，即詣王前自誇神異，請對試之見其優劣。時洴沙王乃哂之曰：「觀汝邪徒愚迷特甚，佛德廣大言莫能宣，欲以螢火與日爭明，蹄岑之水比于巨海，蟻垤之阜等於須彌，野干卑軀方于師子，小大相形昭然自顯。」六師白言：「大王！未測我之殊變，何因偏心見薄如此。期后七日請置試場。」

王詣佛所具陳上事：「唯愿世尊暫屈威神，伏除邪黨悉歸正道。」佛言：「大王！我自知時。」王聞是語，謂佛許可，即敕臣吏擇寬廣處，修治平正使令清凈，建立幢幡施設床座。

當其會日人民企望。於是如來將諸大眾，自王舍城往毗耶離國。時彼大王名曰㗚磋，將諸臣庶奉迎于佛。六師邪徒咸唱是言：「久知瞿曇智術微淺，將迫較勝畏而避去。」時洴沙王聞佛前進，辦諸供具滿五百車，王及臣民可十萬數，備其所須悉隨佛往。外道即白㗚磋王言：「請與沙門捔其神化

現代漢語譯本：其餘的聽眾中，有的證得了二果，乃至證得漏盡無生的果位。現代漢語譯本：當時，外道們屢次失利，心中非常惱怒，沒有片刻安寧，各自在僻靜的地方尋求奇異的法術。天魔波旬擔心他們膽怯軟弱，不能守護之前所傳授的法術，於是化作六師的模樣，在一個人面前顯現五個人的法術，在空中飛行，身上出水出火，分身散體，做出種種變化。因此，邪徒們更加互相依賴，想到之前受到的屈辱，眾心離散，現在看到自己的能力，認為一定可以戰勝佛陀，就去見國王，誇耀自己的神通，請求與佛陀對試，看看誰更厲害。當時，洴沙王嘲笑他們說：『看你們這些邪徒，愚昧迷惑到了極點，佛陀的德行廣大，言語無法表達，你們想用螢火蟲的光芒與太陽爭輝，用蹄印中的水與大海相比，用螞蟻窩的小土堆與須彌山相比，用野狗卑微的身軀與獅子相比，大小的差別如此明顯。』六師辯解說：『大王！您沒有見識過我們的特殊變化，為什麼如此偏心，輕視我們？請允許我們在七天後設定比試的場地。』現代漢語譯本：國王去到佛陀那裡，詳細陳述了這件事：『希望世尊暫時顯現威神，降伏這些邪黨，讓他們都歸於正道。』佛陀說：『大王！我自會選擇時機。』國王聽了這話，以為佛陀答應了，就命令臣吏選擇寬廣的地方，修整平坦，使其清潔，建立旗幟，設定床座。現代漢語譯本：到了比試的那天，人民都翹首以待。於是，如來帶領大眾，從王舍城前往毗耶離國。當時，那裡的國王名叫㗚磋，帶領臣民迎接佛陀。六師邪徒都宣揚說：『早就知道瞿曇的智慧和法術淺薄，將要比試時，因為害怕失敗而逃走了。』當時，洴沙王聽說佛陀要來，準備了五百車供品，國王和臣民大約有十萬人，帶著所需的物品都跟隨佛陀前往。外道就對㗚磋王說：『請允許我們與沙門比試神通變化。』

English version: Among the remaining attendees, some attained the second fruit, and even the fruit of the extinction of outflows and non-arising. English version: At that time, the heretics, having repeatedly suffered losses, were deeply angered and restless. Each sought out secluded places to learn extraordinary arts. The demon king Mara, fearing their timidity and inability to protect the teachings he had given them, transformed himself into the likeness of the six teachers. He manifested the arts of five people before one person, flying in the air, emitting water and fire from his body, dividing and scattering his form, and performing various transformations. Consequently, the heretics became more reliant on each other. Recalling their previous humiliation and the scattering of their followers, they now believed their abilities could surely defeat the Buddha. They went before the king, boasting of their supernatural powers, and requested a contest to determine who was superior. King Bimbisara then mocked them, saying, 'Behold, you heretics are extremely foolish and deluded. The Buddha's virtue is vast and cannot be expressed in words. You wish to compare the light of fireflies to the sun, the water in a hoofprint to the vast ocean, the small mound of an anthill to Mount Sumeru, and the lowly body of a jackal to a lion. The difference in size is clearly evident.' The six teachers argued, 'Great King! You have not witnessed our extraordinary transformations. Why are you so biased and look down upon us? Allow us to set up a contest arena in seven days.' English version: The king went to the Buddha and detailed the matter, saying, 'May the World Honored One temporarily display your divine power, subdue these heretics, and lead them all to the right path.' The Buddha replied, 'Great King! I will choose the right time.' Upon hearing this, the king assumed the Buddha had agreed. He ordered his officials to select a wide open space, level it, make it clean, erect banners, and set up seats. English version: On the day of the contest, the people eagerly awaited. Then, the Tathagata, along with his assembly, traveled from Rajagriha to Vaishali. At that time, the king there, named Kracha, led his ministers and people to welcome the Buddha. The six heretics proclaimed, 'We have long known that Gautama's wisdom and arts are shallow. He is fleeing because he fears defeat in the upcoming contest.' When King Bimbisara heard that the Buddha was coming, he prepared five hundred carts of offerings. The king and about one hundred thousand of his people, carrying all that was needed, followed the Buddha. The heretics then said to King Kracha, 'Please allow us to compete with the Shramana in supernatural transformations.'

。」王乃謂曰：「咄哉癡人！自云有道，但慮汝輩自貽毀辱。」王白佛言：「六師紛紜欲比奇術，唯愿如來制其邪惡。」佛言：「大王！我自知時。」聞說是已謂佛許可，嚴治備辦如洴沙王，民庶佇觀期在明日。

是時如來自毗耶離，統領大眾詣拘睒彌國，時彼大王名曰優填，集諸臣民悉來奉迎，毗耶人民明晨問佛：「云何已往拘睒彌國，六師由是高心愈增，語其徒曰：『見必窮逼。』」時㗚磋王聞佛前進，亦備供具滿五百車以俟供養。王及臣民充七萬數，備其所須悉隨佛后，自拘睒彌國往越祇國，自越祇國往特叉尸羅國，以至波羅奈國、迦毗羅衛國、舍衛國等。於時世尊所歷之境，王及臣民千萬億眾，悉來奉迎供養恭敬。每至一國，彼六師輩常逐於後，求佛捔試，廣炫己能，皆如前說。

時諸國王所將臣民，無量百千萬億之眾，充塞川野集舍衛國。時彼大王名曰勝軍，有大名稱威德特尊。時六師輩前白王言：「請與沙門較其優劣，潛奔諸國意欲求避，我與徒屬今逐至此。」時勝軍王謂外道曰：「如來聖德難可思議，汝輩凡愚輒論勝負。」王詣佛所具陳上事：「唯愿世尊略施神化，普令諸國一切群迷睹佛神通辨其邪正。」佛言：「大王！此非小緣，今正是時，如其所請

於是國王說道：『唉，真是個愚蠢的人！自稱有道，只是擔心你們這些人自取其辱。』國王對佛說：『六師紛紛擾擾想要比試奇術，只希望如來能夠制止他們的邪惡。』佛說：『大王！我自有安排。』國王聽了這話，以為佛已經允許了，就如同洴沙王一樣，嚴陣以待，百姓們都翹首以盼，期待著明日的到來。這時，如來從毗耶離出發，帶領大眾前往拘睒彌國。當時，那裡的國王名叫優填，他召集所有臣民前來迎接。毗耶離的人民第二天早上問佛：『為什麼已經去了拘睒彌國？』六師因此更加驕傲，對他們的徒弟說：『（佛）一定會走投無路。』這時，㗚磋王聽說佛要來了，也準備了五百輛裝滿供品的車子，等待供養。國王和臣民共有七萬人，帶著他們所需的物品，都跟在佛的後面，從拘睒彌國前往越祇國，又從越祇國前往特叉尸羅國，一直到波羅奈國、迦毗羅衛國、舍衛國等地。當時，世尊所經過的地方，國王和臣民有千萬億之眾，都前來迎接、供養和恭敬。每到一個國家，那些六師總是跟在後面，尋求與佛較量，炫耀自己的能力，都像之前說的那樣。當時，各國國王所帶領的臣民，有無數百千萬億之眾，擠滿了原野，聚集在舍衛國。當時，那裡的國王名叫勝軍，他有很大的名聲，威望特別高。這時，六師來到國王面前說：『請與沙門較量一下誰更優秀，他們偷偷跑到各個國家，想要躲避，我們和徒弟們現在追到這裡了。』勝軍王對外道說：『如來的聖德難以思議，你們這些凡夫俗子竟然妄論勝負。』國王來到佛的住所，詳細陳述了這件事：『只希望世尊稍微施展一下神力，讓各國所有迷惑的人都能看到佛的神通，辨別邪正。』佛說：『大王！這並非小事，現在正是時候，就如你所請求的那樣吧。』

Then the king said, 'Oh, you foolish people! You claim to have the Way, but I fear you will only bring disgrace upon yourselves.' The king said to the Buddha, 'The six teachers are in turmoil, wanting to compete in miraculous arts. I only wish that the Tathagata would restrain their evil.' The Buddha said, 'Great King! I know the right time.' Upon hearing this, the king thought the Buddha had agreed, and he made preparations like King Pingsha, with the people eagerly awaiting the next day. At this time, the Tathagata departed from Vaisali, leading the multitude to the country of Kausambi. There, the king named Udayana gathered all his ministers and people to welcome him. The people of Vaisali asked the Buddha the next morning, 'Why have you already gone to Kausambi?' The six teachers became even more arrogant, saying to their disciples, '(The Buddha) will surely be cornered.' At this time, King Krusa, hearing that the Buddha was coming, also prepared five hundred carts filled with offerings, waiting to make offerings. The king and his people, numbering seventy thousand, with all their necessities, followed behind the Buddha, from Kausambi to the country of Vatsa, then from Vatsa to Taxila, and finally to Varanasi, Kapilavastu, Sravasti, and other places. At that time, in the places the World Honored One passed through, kings and their people, numbering in the hundreds of millions, came to welcome, make offerings, and pay their respects. In each country, the six teachers always followed behind, seeking to compete with the Buddha, showing off their abilities, just as described before. At that time, the ministers and people led by the kings of various countries, numbering countless hundreds of millions, filled the fields and gathered in Sravasti. There, the king named Senajit, had great fame and extraordinary prestige. At this time, the six teachers came before the king and said, 'Please let us compete with the Shramana to see who is superior. They secretly fled to various countries, trying to avoid us, but we and our disciples have now followed them here.' King Senajit said to the heretics, 'The Tathagata's holy virtue is inconceivable; you foolish mortals dare to discuss victory or defeat.' The king went to the Buddha's residence and explained the matter in detail: 'I only wish that the World Honored One would slightly display his divine power, so that all the deluded people in various countries can see the Buddha's supernatural powers and distinguish between right and wrong.' The Buddha said, 'Great King! This is no small matter, now is the right time, as you have requested.'

。」王敕臣吏嚴治會所，廣積香華敷設床座，諸來大眾皆悉雲集。

當月一日于晨朝時，佛與大眾初至論場。勝軍大王是日設食，凈心親手以奉楊枝。佛受嚼已擲殘置地，忽然之間發生根莖以至青翠，漸次高大三百由旬，其條傍布二百由旬，枝葉華果七寶所成，有多種色隨色發光，食其果者味如甘露。一切人民睹是神變咸生信重，贊言希有。佛隨機宜為說妙法，聞法解悟得不退轉。

次第二日，拘睒彌國優填大王請佛供養，佛于兩邊化二大山，高廣嚴好七寶合成眾色晃曜，一山之上出粳稻飯，香滑甘美如蘇陀味，諸國土中無量有情，共來食之皆得豐足。一山上出細嫩香草，食無苦澀而能充足，像、馬、牛、羊諸傍生類皆得飽滿。諸國人民睹是神變咸生信重，贊言希有。佛為說法，皆悉悟解得須陀洹果。

次第三日，大越支國純真陀王，請佛供養奉佛凈水，盥漱棄地成七寶池，一一方面每二百里，八功德水充滿其中，四色蓮華清香遠布。時諸眾會睹是神變咸生信重，佛為說法心開意解遠塵離垢皆得初果。

次第四日，特叉尸羅國陀婆彌王請佛供養。是時如來於池四面化八渠流，激揚清波相連灌注，水聲流演八解脫法、諸波羅蜜，聞者皆發大菩提心

『王敕令官員嚴加管理會所，廣泛積聚香花，鋪設床座，所有前來的人都聚集在此。』『當月一日早晨，佛陀與大眾初次來到論場。勝軍大王當天設宴款待，親自以凈心奉上楊枝。佛陀嚼過後將殘枝扔在地上，忽然之間，殘枝生根發芽，長成青翠的樹木，逐漸高大到三百由旬，枝條向四周延伸二百由旬，枝葉花果皆由七寶構成，呈現多種顏色併發出光芒，食用其果實者，味道如同甘露。所有人民看到這種神變，都心生敬重，讚歎稀有。佛陀隨機說法，聽聞佛法者皆得解悟，達到不退轉的境界。』『第二天，拘睒彌國的優填大王邀請佛陀供養，佛陀在兩邊化出兩座大山，高大寬廣，莊嚴美好，由七寶構成，光彩奪目。一座山上涌出粳米飯，香滑甘美，如同蘇陀的味道，各國土中無數眾生前來食用，都得到飽足。另一座山上長出細嫩的香草，食用后沒有苦澀味道，而且能夠飽腹，像、馬、牛、羊等各種旁生類都得到飽滿。各國人民看到這種神變，都心生敬重，讚歎稀有。佛陀為他們說法，都領悟了解脫，證得須陀洹果。』『第三天，大越支國的純真陀王邀請佛陀供養，奉上凈水給佛陀盥洗，佛陀將盥洗后的水棄于地上，化成七寶池，每一方面都有二百里，八功德水充滿其中，四色蓮花清香遠播。當時，所有與會者看到這種神變，都心生敬重，佛陀為他們說法，心開意解，遠離塵垢，都證得初果。』『第四天，特叉尸羅國的陀婆彌王邀請佛陀供養。這時，如來在池塘四面化出八條水渠，激盪清波，相互連線灌注，水聲流淌，演說八解脫法和諸波羅蜜，聽聞者都發起了大菩提心。』

'The king ordered officials to strictly manage the assembly hall, extensively gather fragrant flowers, and lay out beds, so that all who came would gather there.' 'On the first day of the month, at dawn, the Buddha and the assembly first arrived at the debate ground. King Shengjun hosted a feast that day, and with a pure heart, he personally offered a toothpick to the Buddha. After chewing it, the Buddha threw the remains on the ground, and suddenly, roots and stems sprouted, growing into a lush green tree, gradually reaching a height of three hundred yojanas, with branches spreading two hundred yojanas in all directions. The leaves, flowers, and fruits were made of seven treasures, displaying various colors and emitting light. Those who ate the fruit found its taste like ambrosia. All the people who witnessed this miraculous transformation developed reverence and praised it as extraordinary. The Buddha taught the Dharma according to their needs, and those who heard the Dharma gained understanding and reached the state of non-retrogression.' 'On the second day, King Udayana of Kausambi invited the Buddha for offerings. The Buddha transformed two great mountains on either side, tall, vast, solemn, and beautiful, made of seven treasures, with dazzling colors. On one mountain, fragrant and delicious rice emerged, tasting like nectar. Countless sentient beings from various countries came to eat, and all were satisfied. On the other mountain, tender fragrant grass grew, which was not bitter and could provide nourishment. Elephants, horses, cows, sheep, and other animals were all satiated. People from various countries who witnessed this miraculous transformation developed reverence and praised it as extraordinary. The Buddha taught them the Dharma, and they all understood and attained the Srotapanna fruit.' 'On the third day, King Shuchindara of the Great Yuezhi Kingdom invited the Buddha for offerings, offering pure water for the Buddha to wash. The Buddha discarded the water on the ground, and it transformed into a seven-treasure pond, each side measuring two hundred li, filled with the eight meritorious waters, and four-colored lotuses spread their fragrance far and wide. At that time, all those present who witnessed this miraculous transformation developed reverence. The Buddha taught them the Dharma, and their minds opened, they understood, and they were freed from defilements, all attaining the first fruit.' 'On the fourth day, King Dhavamira of Takshashila invited the Buddha for offerings. At this time, the Tathagata transformed eight channels on the four sides of the pond, with clear waves surging and connecting, the sound of the water flowing, expounding the eight liberations and the various paramitas. Those who heard it all developed the great Bodhi mind.'

次第五日，波羅奈國梵摩達王請佛供養。如來口中放金色光，遍照三千大千世界，蒙光照者身心泰然，猶如獲得第三禪樂，佛為說法得法眼凈。

次第六日，毗耶離國㗚磋大王請佛供養。如來慈力平等加持，普令眾會一切眾生，各互了知心行差別、心所動作善惡業報，咸生驚喜嘆佛功德，佛為說法各得了解，發清凈心住無生忍。

次第七日，迦毗羅衛國諸釋種族請佛供養。佛以神力令在會者，各見自身為轉輪王，七寶具足、千子圍繞，小王臣民恭肅承事，各各忻慶贊佛功德，佛為說法皆悉樂求無上佛道。

次第八日，帝釋天主知佛世尊攝化邪黨，下降人間請佛供養，為佛造作七寶嚴飾師子之座。佛坐其上光明煥赫，釋梵諸天侍立左右，一切眾會寂然安坐。是時如來舒金色臂以手按座，欻然有聲如象王吼。應時即有五大藥叉，摧壞挽拽六師之座，密跡金剛杵頭出火，舉擬六師驚怖奔走，慚此重辱溺水而死，六師徒屬九萬人眾，皆歸依佛愿為弟子。佛言：「善來！」鬚髮自落成沙門相，證羅漢果。

爾時洴沙大王復白佛言：「世尊！今者六師生雖遇佛不蒙濟度，愿聞往因

現代漢語譯本：

第五天，波羅奈國的梵摩達王邀請佛陀接受供養。如來口中放出金色的光芒，遍照三千大千世界，被光芒照耀的人們身心安泰，如同獲得了第三禪的快樂，佛陀為他們說法，使他們獲得了法眼清凈。第六天，毗耶離國的㗚磋大王邀請佛陀接受供養。如來以慈悲的力量平等加持，普遍使所有集會的大眾，各自了解彼此的心念差別、心所產生的善惡業報，都感到驚喜，讚歎佛陀的功德。佛陀為他們說法，使他們各自得以理解，發起了清凈心，安住于無生法忍。第七天，迦毗羅衛國的釋迦族人邀請佛陀接受供養。佛陀以神通力使在場的人們，各自看到自己成為轉輪聖王，七寶具足，千子圍繞，小王臣民恭敬地侍奉，每個人都歡欣鼓舞，讚歎佛陀的功德。佛陀為他們說法，他們都樂於追求無上的佛道。第八天，帝釋天主得知佛陀世尊正在教化邪見之徒，便降臨人間邀請佛陀接受供養，為佛陀建造了七寶裝飾的獅子座。佛陀坐在上面，光明閃耀，釋梵諸天侍立在左右，所有集會的大眾都寂靜地坐著。這時，如來伸出金色的手臂，用手按在座位上，突然發出如同象王吼叫的聲音。當時，立即有五大藥叉，摧毀並拖拽六師的座位，密跡金剛杵頭冒出火焰，舉起擬向六師，六師驚恐地奔逃，因感到羞愧而溺水身亡。六師的九萬名徒眾，都歸依佛陀，願意成為弟子。佛陀說：『善來！』他們的鬚髮自然脫落，成為沙門的樣子，證得了羅漢果。這時，洴沙大王又對佛陀說：『世尊！如今六師雖然遇到了佛陀，卻沒有得到救度，希望能夠聽聞他們過去的因緣。』

English version:

On the fifth day, King Bhammada of the country of Varanasi invited the Buddha for offerings. The Tathagata emitted golden light from his mouth, illuminating the three thousand great chiliocosms. Those who were illuminated by the light felt peaceful in body and mind, as if they had attained the joy of the third dhyana. The Buddha preached the Dharma to them, and they attained the purity of the Dharma eye. On the sixth day, King Krcha of the country of Vaishali invited the Buddha for offerings. The Tathagata, with the power of compassion, equally blessed all the assembly, enabling each of them to understand the differences in each other's thoughts, the karmic consequences of their good and evil actions, and they were all surprised and praised the Buddha's merits. The Buddha preached the Dharma to them, enabling each of them to understand, and they developed pure minds and abided in the patience of non-origination. On the seventh day, the Shakya clan of Kapilavastu invited the Buddha for offerings. The Buddha, with his divine power, caused those present to see themselves as Chakravartin kings, possessing the seven treasures, surrounded by a thousand sons, with minor kings and subjects respectfully serving them. Each of them rejoiced and praised the Buddha's merits. The Buddha preached the Dharma to them, and they all joyfully sought the supreme path of Buddhahood. On the eighth day, Lord Indra, knowing that the Buddha was converting heretics, descended to the human world to invite the Buddha for offerings, and created a lion throne adorned with seven treasures for the Buddha. The Buddha sat upon it, radiating brilliant light, with the gods of Brahma and Indra standing on his left and right. All the assembly sat in silence. At this time, the Tathagata extended his golden arm and pressed his hand on the seat, and suddenly a sound like the roar of an elephant king arose. Immediately, five great Yakshas destroyed and dragged away the seats of the six teachers. The Vajra pestle of the Secret Trace Vajra emitted flames, and when it was raised towards the six teachers, they fled in terror, and, ashamed of this great humiliation, drowned and died. The ninety thousand followers of the six teachers all took refuge in the Buddha and wished to become disciples. The Buddha said, 'Welcome!' Their hair and beards naturally fell off, and they became Shramanas, attaining the fruit of Arhatship. At this time, King Bimbisara again said to the Buddha, 'World Honored One! Now, although the six teachers encountered the Buddha, they were not saved. I wish to hear about their past causes.'

。」

佛言：「大王！善思諦聽！乃往過去無量世時，此閻浮提有一國王，名賒拘利，久居寶位未有聖嗣，念是事已心沒憂海，廣興福業祈滿此愿。時天帝釋化一醫師，來詣王前問其憂意。王以上事乃具答之。醫曰：『為王入雪山中採取靈藥，與后妃服后當有子。』王曰：『甚善。』於後醫師採藥還宮，用乳煎藥進上使服。王后見已避臭不服，兼亦不信，化醫遂去。余諸宮嬪競分藥飲，服之未久咸覺有娠。是時王后悔惱愁嘆，遍求前藥唯得少滓，以乳煎服后亦有子。余諸夫人月滿生子，各各端嚴，王大歡悅；最後王后乃生一子，面貌極醜形如株杌，王與其後見之不喜，因是立名株杌太子。年漸長大武勇冠世。

「時彼鄰國群𡨥犯境，乃遣太子擊之退散。王加愛念，訪其良匹。遠國有王名黎瑟跋蹉，王有一女容止端正，遣使求親乃蒙相許。六國聞之各懷慕樂，競來求聘舉兵相攻。其王乃曰：『若許其一余則生恨，能卻他兵當與女適。』是時株杌聞是說已，審為實爾，乃利其器，方在壯年戰而得勝，乃取六首獻跋蹉王，生大歡喜納以為婿，奪諸士卒與妻還國。婦睹丑狀常有怖色；王子愧恥心不自寧，便至林中乃欲自盡。帝釋遙知下至其所，善言慰喻賜一寶珠，密令置此于汝頂上，可得容儀如我無異

佛說：『大王！仔細思考，認真聽我說！在過去無量世的時候，這個閻浮提有一個國王，名叫賒拘利，他長期在王位上，卻沒有繼承人，為此事憂心忡忡，廣做善事，祈求實現這個願望。當時，天帝釋化身為一個醫生，來到國王面前，詢問他的憂慮。國王把這件事詳細地告訴了他。醫生說：『我為大王到雪山中去採集靈藥，給王后服用后，她就會有孩子。』國王說：『很好。』之後，醫生採藥回到宮中，用牛奶煎藥給王后服用。王后看到后，因為嫌藥臭而不肯服用，而且也不相信，化身的醫生就離開了。其餘的宮嬪爭著分藥喝，服用后不久都感覺有了身孕。這時，國王后悔懊惱，愁眉苦臉，到處尋找之前的藥，只找到一點藥渣，用牛奶煎服后也有了孩子。其餘的夫人們都足月生了孩子，個個容貌端莊美麗，國王非常高興；最後，王后才生了一個兒子，面貌極其醜陋，形狀像個樹樁，國王和王后看到后都不喜歡，因此給他取名叫株杌太子。他年紀漸漸長大，武藝勇猛，天下無雙。『當時，鄰國侵犯邊境，就派太子去攻打，把他們擊退。國王更加喜愛他，為他尋找合適的配偶。遠方有一個國王名叫黎瑟跋蹉，他有一個女兒，容貌端莊美麗，派使者去求親，得到了允許。六個國家聽到后，都心生愛慕，爭著來求婚，還發兵互相攻打。那個國王就說：『如果答應其中一個，其餘的就會怨恨，誰能擊退其他國家的軍隊，我就把女兒嫁給誰。』當時，株杌聽到這話，知道是真的，就磨利他的武器，正值壯年，作戰得勝，就取了六個敵人的首級獻給跋蹉王，跋蹉王非常高興，就接納他為女婿，把俘虜的士兵都給了他，讓他帶著妻子回國。妻子看到他醜陋的樣子，常常感到害怕；王子感到羞愧，心中不安，就到樹林中想要自盡。帝釋遙遠地知道這件事，就來到他身邊，用好話安慰他，賜給他一顆寶珠，秘密地讓他把寶珠放在頭頂上，就可以得到像我一樣美好的容貌。』

The Buddha said, 'Great King! Think carefully and listen attentively! In the immeasurable past, there was a king in this Jambudvipa named Shejuli. He had long been on the throne but had no heir. He was deeply worried about this and performed many good deeds, praying to fulfill this wish. At that time, the Lord Indra transformed into a physician and came before the king, asking about his concerns. The king told him the matter in detail. The physician said, 『I will go to the snowy mountains to collect miraculous medicine for the queen. After she takes it, she will have a child.』 The king said, 『Very well.』 Later, the physician returned to the palace with the medicine and prepared it with milk for the queen to take. Upon seeing it, the queen refused to take it because of the smell and also because she did not believe in it. The transformed physician then left. The other concubines competed to divide and drink the medicine. Soon after taking it, they all felt pregnant. At this time, the king regretted and was distressed. He searched everywhere for the previous medicine, only finding a little residue. He prepared it with milk and took it, and he also had a child. The other consorts all gave birth to children at full term, each one with a beautiful and dignified appearance. The king was very happy. Finally, the queen gave birth to a son, whose face was extremely ugly and whose shape was like a tree stump. The king and queen were displeased upon seeing him, and therefore named him Prince Stump. As he grew older, his martial arts became unmatched in the world. 『At that time, neighboring countries invaded the borders, so the prince was sent to attack them and drive them back. The king loved him even more and sought a suitable match for him. In a distant country, there was a king named Lisebaco, who had a daughter with a beautiful and dignified appearance. He sent an envoy to propose marriage, and it was agreed. Upon hearing this, six countries were filled with admiration and competed to propose marriage, even sending troops to attack each other. That king then said, 『If I agree to one, the others will resent me. Whoever can repel the other countries』 armies, I will give my daughter to him.』 At that time, Prince Stump heard this and knew it was true. He sharpened his weapons, and being in his prime, he fought and won. He then took the heads of six enemies and presented them to King Baco. King Baco was very happy and accepted him as his son-in-law, giving him the captured soldiers and letting him return to his country with his wife. The wife, seeing his ugly appearance, was often frightened. The prince felt ashamed and uneasy, so he went to the forest intending to commit suicide. Indra, knowing this from afar, came to his side, comforted him with kind words, and gave him a precious pearl, secretly instructing him to place it on his head, so that he could have a beautiful appearance like his own.』

。跪而受已喜而還家，婦見不識乃語之曰：『卿是何人？』夫即具說得珠之由，株杌之名自茲而息。乃更其號須陀羅舍。」

佛言：「大王！當爾之時賒拘利王者，今凈飯父王是；王夫人者，今摩耶是；丑王子者，今我身是；昔美婦者，今耶輸夫人是；昔六王者，今富闌那等六師是。」

如來不為毒所害緣起第五

爾時世尊游化依止王舍城中，時彼國主阿阇世王，創發凈信歸依于佛，四事供養曾無所乏，大臣人民四部之眾，咸于如來親近恭敬，以梵音聲說微妙法，教諸弟子斷十惡業，勿殺生命、竊盜他財、作非梵行、妄言、綺語、兩舌、惡口、貪、瞋、邪見。是諸眾生蒙佛教誨修行十善，于佛法中清凈而住。

時有長者名曰申日，財富無量有大威勢，從昔已來承事外道，深著邪見婆羅門法。時外道輩見阿阇世王大臣人民于如來所歸奉者眾，而我徒屬不沾惠施，心懷憎嫉欲作損害。詣長者所共相議曰：「沙門常說了三世事，預知他人心之所念，今可驗彼為實爾不？」長者曰：「然。以何試之？」外道告言：「當須長者詐作歸依，請佛就舍略陳微供，彼若遙知應不見許，若受請者必遭所困

跪著接過後高興地回到家中，妻子見了他不認識，就問他說：『你是什麼人？』丈夫便詳細說了得到寶珠的緣由，『株杌』這個名字從此就停止使用了。於是改名為須陀羅舍。佛說：『大王！當時賒拘利國王，就是現在的凈飯父王；王夫人，就是現在的摩耶夫人；醜陋的王子，就是現在的我；以前的美麗婦人，就是現在的耶輸夫人；以前的六個國王，就是現在的富闌那等六師。』如來不被毒害的因緣第五當時，世尊在王舍城游化，依止在那裡。當時那個國家的國王阿阇世王，初次發起了清凈的信仰，歸依了佛，用四事供養佛，從不缺少。大臣、人民和四部大眾，都親近恭敬如來，聽如來用梵音宣說微妙的佛法，教導弟子們斷除十惡業，不要殺害生命、偷盜他人財物、做不正當的性行為、說謊、花言巧語、挑撥離間、惡語傷人、貪婪、嗔恨、邪見。這些眾生接受佛教誨，修行十善，在佛法中清凈地安住。當時，有一位名叫申日的長者，財富無量，很有權勢，從以前就侍奉外道，深深執著于邪見的婆羅門教法。當時，外道們看到阿阇世王、大臣和人民都歸順佛陀，而他們的徒眾卻得不到施捨，心中懷著憎恨嫉妒，想要進行破壞。他們去到長者那裡，一起商議說：『沙門常常說三世的事情，預知他人心中所想，現在可以驗證他是否真的如此。』長者說：『好。用什麼來試探呢？』外道們說：『應當讓長者假裝歸依，請佛到家中略作微薄的供養，如果他能遙知，應該不會答應，如果接受邀請，必定會陷入困境。』

He knelt to receive it, and happily returned home. His wife saw him and did not recognize him, so she asked him, 『Who are you?』 The husband then explained in detail how he had obtained the pearl. The name 『Zhu Wu』 ceased to be used from then on. He then changed his name to Sudarsha. The Buddha said, 『Great King! The King Shejuli at that time is now King Suddhodana, the father of the Buddha; the Queen is now Maya; the ugly prince is now myself; the beautiful woman of the past is now Yashodhara; and the six kings of the past are now the six teachers such as Purana.』 The Fifth Cause of the Tathagata Not Being Harmed by Poison At that time, the World Honored One was traveling and teaching in Rajagriha, residing there. At that time, King Ajatasatru of that country had newly developed pure faith and taken refuge in the Buddha. He provided the Buddha with the four requisites, never lacking anything. The ministers, people, and the four assemblies all approached and respectfully honored the Tathagata, listening to the Tathagata preach the subtle Dharma in Brahma's voice, teaching the disciples to abandon the ten evil deeds: do not kill living beings, steal others' property, engage in improper sexual conduct, lie, use flowery language, sow discord, speak harshly, be greedy, be angry, or hold wrong views. These beings received the Buddha's teachings, practiced the ten good deeds, and lived purely in the Buddha's Dharma. At that time, there was an elder named Shen Ri, who had immeasurable wealth and great power. From the past, he had served external paths and was deeply attached to the Brahmanical teachings of wrong views. At that time, the externalists saw that King Ajatasatru, the ministers, and the people were all devoted to the Buddha, while their followers did not receive offerings. They harbored hatred and jealousy, wanting to cause harm. They went to the elder and discussed together, saying, 『The Shramana often speaks of the three periods of time and knows what others are thinking. Now we can test whether he is really like that.』 The elder said, 『Okay. How shall we test him?』 The externalists said, 『The elder should pretend to take refuge and invite the Buddha to his home for a small offering. If he knows from afar, he should not accept. If he accepts the invitation, he will surely be trapped.』

。」乃令長者先於門內鑿大深坑多積熾火，危布鐵椽薄土覆上，伺其沙門領徒至此，曲躬傍引揖之上行，若其安然無所損者，可命沙門次當就食，即以毒藥和飯授之。申日云：「善。」一如所教，便令掘地速辦斯事。即詣請佛具伸虔意；知其根熟默然許之。時諸外道皆大歡喜。

長者有子其名月光，年十六歲具相聰利，久植善本得宿命智，乃白父言：「如來神鑒舉念即知，外道愚人慎不可信。」時彼申日不從子言，穿坑置火以毒和飯，遲明遣使請佛臨訪。如來知已敕諸比丘：「執持應器從吾之後。」四大天王釋梵王等天龍鬼神，皆悉隨侍。是時如來現諸神變，放金色光照申日舍，與諸大眾安詳而來，身相巍巍如星中月。將至其門地六震動，病苦有情皆得痊癒，盲者得視，聾者能聽，毒者得消，狂者得正，一切音樂自然發響，珍禽瑞獸率舞和鳴。所覆火坑，佛神力故化成清凈廣大池沼，于中復現千葉蓮華；如來徐步履上前入，諸大弟子各各皆蹈百葉蓮華行列而進。

於是申日睹佛神變，省己無知生大憂怖，頭面著地悔過自責。食時將至，匆遽欲炊上妙香飯以奉如來，佛即止之：「但持毒藥所和飯來，不須復造。」佛語大眾：「受是飯已且置缽中，未可食也

現代漢語譯本：於是，他命令長者先在門內挖一個又大又深的坑，堆積大量的熾熱火焰，上面危險地鋪設鐵椽，再用薄土覆蓋。等待那位沙門帶領徒弟來到這裡時，就彎腰在旁邊引導，恭敬地請他們走上前來。如果他們安然無恙，沒有受到任何損傷，就可以命令沙門依次就餐，然後用毒藥拌在飯里給他們吃。申日說：『好。』完全按照所教的去做，立即命令人挖地，迅速準備好這件事。然後，他去請佛，詳細地表達了虔誠的意願；佛知道他的根基已經成熟，默默地答應了。當時，所有的外道都非常高興。長者有個兒子，名叫月光，十六歲，相貌端正，聰明伶俐，因為長期積累善根，獲得了宿命通。他告訴父親說：『如來神明鑑察，舉手投足都知道，外道愚蠢，不可相信。』當時，申日不聽兒子的話，挖坑放火，用毒藥拌飯，天亮後派人請佛來訪。如來知道后，命令眾比丘：『拿著應器跟在我後面。』四大天王、釋梵王等天龍鬼神，都跟隨侍候。這時，如來顯現各種神通變化，放出金色的光芒照耀申日的住所，與大眾安詳地走來，身相巍峨，如同星辰中的月亮。將要到達他家門口時，大地六次震動，患有疾病痛苦的眾生都得到了痊癒，盲人能夠看見，聾子能夠聽見，中毒的人毒性消解，瘋癲的人恢復正常，一切音樂自然響起，珍禽瑞獸都跳舞鳴叫。所覆蓋的火坑，因為佛的神力，化成清凈廣大的池沼，其中又顯現出千葉蓮花；如來緩緩地走上前去，進入其中，各位大弟子也都各自踩著百葉蓮花，排列著前進。於是，申日看到佛的神通變化，反省自己無知，產生了極大的憂慮和恐懼，頭面著地，懺悔自責。吃飯的時間快到了，他匆忙地想要烹製上好的香飯來供奉如來，佛立即制止他說：『只要把用毒藥拌的飯拿來就行了，不必再做了。』佛告訴大眾：『接受這飯後，先放在缽中，不要吃。』

English version: Then, he ordered the elder to first dig a large, deep pit inside the gate, pile up a lot of blazing fire, dangerously lay iron rafters on top, and cover it with thin soil. He was to wait until that Shramana led his disciples to this place, then bow and guide them from the side, respectfully inviting them to walk forward. If they were safe and sound, without any harm, he could order the Shramana to eat in turn, and then give them food mixed with poison. Shen Ri said, 'Good.' He did exactly as instructed, immediately ordering people to dig the ground and quickly prepare this matter. Then, he went to invite the Buddha, expressing his sincere intentions in detail; the Buddha, knowing that his roots were mature, silently agreed. At that time, all the heretics were very happy. The elder had a son named Moonlight, sixteen years old, with a handsome appearance and clever intelligence. Because of his long accumulation of good roots, he had obtained the knowledge of past lives. He told his father, 'The Tathagata's divine insight knows everything, even the slightest thought. The heretics are foolish and cannot be trusted.' At that time, Shen Ri did not listen to his son's words, dug a pit and set fire, mixed poison with food, and sent someone to invite the Buddha to visit at dawn. When the Tathagata knew this, he ordered the monks, 'Hold your alms bowls and follow me.' The Four Heavenly Kings, Shakra, Brahma, and other gods, dragons, and spirits all followed and attended. At this time, the Tathagata manifested various miraculous transformations, emitting golden light that illuminated Shen Ri's residence, and came peacefully with the assembly, his appearance majestic, like the moon among the stars. As they were about to reach his gate, the earth shook six times, and all sentient beings suffering from illness were healed. The blind could see, the deaf could hear, those poisoned were detoxified, and the insane were restored to sanity. All music played naturally, and rare birds and auspicious beasts danced and sang in harmony. The fire pit that had been covered, due to the Buddha's divine power, transformed into a clear and vast pond, in which a thousand-petaled lotus flower appeared. The Tathagata slowly walked forward and entered, and each of the great disciples also stepped on a hundred-petaled lotus flower, advancing in formation. Then, Shen Ri saw the Buddha's miraculous transformations, reflected on his own ignorance, and felt great worry and fear. He prostrated himself on the ground, repenting and blaming himself. As the time for the meal was approaching, he hurriedly wanted to cook the finest fragrant rice to offer to the Tathagata, but the Buddha immediately stopped him, saying, 'Just bring the food mixed with poison, there is no need to cook anything else.' The Buddha told the assembly, 'After receiving this food, first place it in your bowls, do not eat it.'

。世間凡夫有其三毒：一者貪慾，二者瞋恚，三者愚癡。我今已於曠大劫來，滅煩惱火，心得清涼，於此三毒永盡無餘，假使毒藥大如須彌，所穿火坑廣于大海，則于吾身不能為害；以佛、法、僧實行力故，一切惡毒自然消散。」作是說已令餐缽飯，佛及大眾一無所損，彼外道輩潛竄泯跡。

申日長跪頂禮佛足，白言：「世尊！我大愚癡，信彼邪師造此惡行，唯愿大慈哀愍攝受，授我懺悔令離憂怖。」如來為說苦、集、滅、道四聖諦法。長者聞已，心凈信解得證初果，作禮而退。

兔王捨身供養梵志緣起第六

菩薩往昔曾作兔王，以其宿世餘業因緣，雖受斯報而能人語，純誠質直未嘗虛謬，積集智慧熏修慈悲，不生一念殺害之心。于彼無量百千兔中，稟性調柔居其上首，為彼徒屬講宣經法，勸令諦聽善思念之：「我及汝等無始劫來，不修正行隨惡流轉，由四種因墮三惡道。所謂四者：貪、瞋、癡、慢。或由慳貪造十惡業，以是因緣墮餓鬼中，慳增上故其咽如針，長劫不聞漿水之名，設得少食變成火聚，皮骨連立受飢渴苦。或由瞋恚造十惡業，以是因緣墮傍生中，或為鷙獸、虎兕、毒蛇、無足、多足更相食啖，受駝牛報負重致遠，項頷穿破償住宿債

現代漢語譯本：世間的凡夫俗子有三種毒害：第一是貪慾，第二是嗔恨，第三是愚癡。我如今已經經歷了漫長的時間，熄滅了煩惱的火焰，內心清涼，對於這三種毒害永遠斷絕，沒有絲毫剩餘。即使毒藥像須彌山一樣巨大，所穿過的火坑比大海還要寬廣，也不能對我造成傷害；因為佛、法、僧的真實力量，一切惡毒自然消散。』說完這些話，他讓大家吃缽中的飯，佛陀和大眾都沒有受到任何損害，那些外道之徒則悄悄地逃走了。申日長跪，頂禮佛足，說道：『世尊！我太愚癡了，相信那些邪師，做了這些惡行，只希望您能大慈大悲，憐憫我，接納我，讓我懺悔，離開憂愁和恐懼。』如來為他講說了苦、集、滅、道四聖諦的道理。長者聽了之後，內心清凈，生起信心和理解，證得了初果，行禮後退下。菩薩過去曾經做過兔王，因為他前世的業力因緣，雖然受了兔子的報身，卻能說人話，純真誠實，從不虛假，積累智慧，修習慈悲，不生起一絲一毫的殺害之心。在無數的兔子中，他天性溫和，居於首領的位置，為他的部下宣講佛法，勸他們仔細聽聞，好好思考：『我和你們從無始劫以來，沒有修正道，隨著惡業流轉，因為四種原因墮入三惡道。這四種原因就是：貪、嗔、癡、慢。或者因為慳吝貪婪造作十惡業，因此墮入餓鬼道中，因為慳吝心太強，咽喉像針一樣細，長久聽不到漿水的聲音，即使得到少許食物也會變成火焰，皮包骨頭，遭受飢渴的痛苦。或者因為嗔恨造作十惡業，因此墮入畜生道中，或者成為猛獸、老虎、毒蛇、無足或多足的動物，互相吞食，或者受駝牛的報應，揹負重物，長途跋涉，脖子和下巴被磨破，償還前世的債務。』

English version: The ordinary people of the world have three poisons: the first is greed, the second is hatred, and the third is ignorance. I have now, for countless eons, extinguished the flames of affliction, my heart is cool and clear, and these three poisons are forever eradicated, with nothing remaining. Even if poison were as large as Mount Sumeru, and the fiery pit I passed through were wider than the ocean, it could not harm me; because of the true power of the Buddha, Dharma, and Sangha, all evil poisons naturally dissipate.』 After saying this, he had the meal in the bowls served, and the Buddha and the assembly suffered no harm, while those heretics secretly fled and disappeared. Shen Ri knelt down, bowed at the Buddha's feet, and said, 『World Honored One! I am so foolish, believing those evil teachers and committing these evil deeds. I only hope that you, with great compassion, will have mercy on me, accept me, allow me to repent, and leave behind sorrow and fear.』 The Tathagata then explained the Four Noble Truths of suffering, its cause, its cessation, and the path to its cessation. After hearing this, the elder』s heart became pure, he developed faith and understanding, attained the first fruit, bowed, and withdrew. The Bodhisattva in the past was once a rabbit king. Due to the karmic conditions of his past lives, although he was born as a rabbit, he could speak human language. He was pure, sincere, and never false. He accumulated wisdom, cultivated compassion, and never had a single thought of killing. Among countless rabbits, he was gentle by nature and held the position of leader. He preached the Dharma to his followers, urging them to listen carefully and contemplate well: 『From beginningless time, you and I have not practiced the right path, but have followed the flow of evil, and have fallen into the three evil realms due to four causes. These four causes are: greed, hatred, ignorance, and arrogance. Or, due to stinginess and greed, we commit the ten evil deeds, and therefore fall into the realm of hungry ghosts. Because of the intensity of stinginess, our throats are as thin as needles, and for a long time we do not hear the sound of water. Even if we obtain a little food, it turns into flames. We are skin and bones, suffering from hunger and thirst. Or, due to hatred, we commit the ten evil deeds, and therefore fall into the animal realm, becoming fierce beasts, tigers, poisonous snakes, creatures without feet or with many feet, devouring each other, or receiving the retribution of being a camel or ox, carrying heavy loads, traveling long distances, with our necks and chins worn through, repaying debts from past lives.』

。或由愚癡造十惡業，以是因緣墮于地獄，無凈慧故撥無因果，毀佛、法、僧斷學般若，入于苦處，八寒、八熱、刀山、劍林種種治罰。或由我慢造十惡業，以是因緣墮修羅中，心常諂曲貢高自大，離善知識不信三寶，雖受福報如彼天中，常苦鬥戰殘害支節。我今略陳如是諸趣所受眾苦，若具說者窮劫不盡。又我與汝盲無慧眼，癡增上故受彼兔身，常受飢渴乏於水草，處於林野周慞驚怖，或為罝網機陷所困，為彼獵者之所傷害，現受此苦深可厭患，汝等各各發勤勇心，修十善行趣出離道，求生勝處。」

是時兔王常為同類，宣說如上相應法要。有一外道婆羅門姓，厭世出家修習仙道，遠離愛慾不起瞋恚，飲水食果樂居閑寂，長護爪發為梵志相。忽於一時遙聞兔王為彼群兔宣說經法，而自咨嗟乃作是言：「我今雖得生於人中，愚癡無智，不及彼兔了達善法開悟於他。此必大權聖賢所化，或是梵王大自在等，我因得聞彼所說法，身心泰然離諸熱惱。今此兔王自性仁賢，善能發明先聖之道，分別善惡報應之理，我從昔來棲止山谷，草衣木食求出離道，未逢師友如是教誨，今始遇之喜躍無量。」

是時仙人即起合掌，詣兔王所安徐而言：「奇哉大士！現此權身，能為有情廣宣法要

現代漢語譯本：或者因為愚癡造作十惡業，因為這樣的因緣墮入地獄，因為沒有清凈的智慧而否定因果，詆譭佛、法、僧，斷絕學習般若，進入痛苦的地方，遭受八寒地獄、八熱地獄、刀山、劍林等各種懲罰。或者因為我慢造作十惡業，因為這樣的因緣墮入修羅道中，心中常常諂媚彎曲，貢高自大，遠離善知識，不相信三寶，雖然享受福報如同天人，卻常常遭受戰鬥殘殺肢體的痛苦。我今天簡略地陳述這些各道所受的種種痛苦，如果詳細說的話，窮盡劫數也說不完。而且我和你們一樣，都是盲目沒有智慧的眼睛，因為愚癡的緣故而受這兔子的身體，常常遭受飢餓乾渴，缺乏水草，處在林野中到處驚慌恐懼，或者被羅網陷阱所困，被那些獵人所傷害，現在所受的這些痛苦實在令人厭惡。你們各自都要發奮努力，修習十善行，走向解脫之道，求生到更好的地方。現代漢語譯本：當時兔王常常為同類宣說如上相應的佛法要義。有一個外道婆羅門，厭倦世俗而出家修習仙道，遠離愛慾，不起嗔恨，飲水吃果，喜歡居住在清靜的地方，留長指甲和頭髮作為梵志的標誌。忽然有一天，他遠遠地聽到兔王為那些兔子宣說佛法，於是自己感嘆道：『我如今雖然投生為人，卻愚癡沒有智慧，比不上那隻兔子通達善法，開導他人。這必定是具有大權力的聖賢所化現的，或者是梵天王、大自在天等，我因為聽聞他所說的法，身心泰然，遠離各種煩惱。如今這兔王天性仁慈賢良，善於闡明先聖的道理，分別善惡報應的道理，我從以前就棲息在山谷中，穿著草衣，吃著樹木的果實，尋求解脫之道，沒有遇到像這樣的師友教誨，今天才遇到，歡喜踴躍，無法言表。』現代漢語譯本：當時仙人立即起身合掌，走到兔王面前，慢慢地說：『真是奇特啊，大士！您顯現這樣的權巧之身，能夠為眾生廣泛宣說佛法要義。』

English version: Or, due to ignorance, one commits the ten evil deeds, and because of this cause, falls into hell. Lacking pure wisdom, one denies cause and effect, slanders the Buddha, Dharma, and Sangha, cuts off the study of Prajna, and enters into suffering places, enduring the various punishments of the eight cold hells, eight hot hells, mountains of knives, and forests of swords. Or, due to arrogance, one commits the ten evil deeds, and because of this cause, falls into the Asura realm. The mind is always deceitful and arrogant, far from good teachers, and does not believe in the Three Jewels. Although one enjoys blessings like the gods, one constantly suffers the pain of fighting and mutilating limbs. I have briefly described the various sufferings endured in these realms. If I were to describe them in detail, it would be endless even through countless eons. Moreover, you and I are blind, lacking the eyes of wisdom. Due to increased ignorance, we have received this rabbit body, constantly suffering from hunger and thirst, lacking water and grass, living in the wilderness, constantly frightened and fearful, or trapped by nets and snares, harmed by hunters. The suffering we are experiencing now is truly detestable. Each of you should strive diligently, cultivate the ten good deeds, and pursue the path of liberation, seeking to be reborn in a better place. English version: At that time, the Rabbit King often proclaimed the corresponding Dharma teachings to his fellow rabbits. There was an ascetic Brahmin of another path who, weary of the world, left home to cultivate the path of immortality. He was far from desire and did not give rise to anger. He drank water and ate fruit, enjoying living in solitude, keeping his nails and hair long as a sign of a Brahmin. Suddenly, one day, he heard from afar the Rabbit King proclaiming the Dharma to the rabbits, and he sighed to himself, saying, 'Although I am now born as a human, I am foolish and lack wisdom, not as good as that rabbit who understands the good Dharma and enlightens others. This must be a manifestation of a great and powerful sage, or perhaps Brahma, the Great Free One, etc. Because I have heard the Dharma he speaks, my body and mind are at peace, free from all afflictions. Now, this Rabbit King is by nature benevolent and virtuous, skilled in elucidating the teachings of the ancient sages, distinguishing the principles of good and evil retribution. Since the past, I have dwelled in the mountains and valleys, wearing grass clothes and eating the fruits of trees, seeking the path of liberation, and have not encountered a teacher or friend like this. Today, I have finally met him, and my joy is immeasurable.' English version: At that time, the ascetic immediately rose, put his palms together, and approached the Rabbit King, speaking slowly, 'How wondrous, Great Being! You manifest this expedient body, able to widely proclaim the essential Dharma to sentient beings.'

。汝今真是持大法者，必當所蘊正法之藏，愿今為我開示演說最上究竟出離之道。我先修習婆羅門法，久受勤苦殊無所益，譬如有人信順愚夫鉆冰求火不可得也，愿投仁者作歸依處。」

時兔答言：「大婆羅門！我今所說解脫之法，能盡苦際，稱汝機者，但當發問無所吝惜。我已久除慳貪之垢，為利有情樂住生死，化彼同類受是兔身。」

是時仙人聞是說已，心大歡喜得未曾有：「我今幸得親附慈化，愿垂教誨勿辭勞倦，凡歷多年義深親友，食草飲泉與兔無異。」

時世人民枉行非法，慣習罪惡福力衰微，善神舍離災難競起，共業所招令天亢旱，經于數載不降甘雨，草木焦枯泉源乾涸。時婆羅門即作是念：「我今年邁復闕所食，若唯止此轉增饑羸。」乃白兔言：「今且暫離往至余處，幸勿見訝。」

兔即告曰：「大仙！今者不樂其所，誠恐誤犯冀乞容恕，久要之言俄成輕別。」

婆羅門曰：「此處幽寂絕其過患，諸兔調順各不侵撓，但我薄祐乏其所食，久依大士獲聞法味，要當終身藏之心腑，愿廣其傳以濟群有，絕漿亡食已經旬日，恐命不保虛捐前功。」

兔聞是已悲哽而言：「今此睽違何時再遇？愿留一宿虔伸薄供

現代漢語譯本：'您現在真是持有大法的人，必定蘊藏著正法的寶藏，希望您現在為我開示演說最上究竟的解脫之道。我先前修習婆羅門法，長期勤苦修行卻毫無益處，就像有人相信愚蠢的人鉆冰求火一樣不可能得到，希望投靠您作為歸依之處。' 現代漢語譯本：'這時，兔子回答說：『大婆羅門！我所說的解脫之法，能夠徹底消除痛苦的根源，如果適合你的根機，儘管發問，我不會吝惜。我早已去除慳貪的污垢，爲了利益眾生而樂於留在生死輪迴中，化身成兔子來教化同類。』現代漢語譯本：'這時，仙人聽了這話，心中非常歡喜，感到前所未有：『我今天有幸親近慈悲的教化，希望您不要推辭勞累，教導我。我們多年來情誼深厚，就像親友一樣，我吃草飲泉，和兔子沒有什麼不同。』現代漢語譯本：'當時，世間人民枉行非法，習慣於罪惡，福德衰微，善神離去，災難紛紛發生，共同的業力導致天旱，經過數年都不降下甘雨，草木枯焦，泉水乾涸。這時，婆羅門就想：『我今年紀大了，又缺少食物，如果只是待在這裡，只會更加飢餓羸弱。』於是對兔子說：『我現在要暫時離開，到其他地方去，希望你不要見怪。』現代漢語譯本：'兔子就告訴他說：『大仙！現在不樂意待在這裡，恐怕會犯錯，希望您能原諒。長久以來的約定，轉眼間就要輕易分別。』現代漢語譯本：'婆羅門說：『這裡幽靜寂寞，沒有過患，兔子們都溫順，互不侵擾，只是我福薄，缺少食物。我長期依止大士，聽聞佛法，一定要終身銘記在心，希望廣為傳播，以救濟眾生。我已經斷絕飲食十多天了，恐怕性命不保，白白浪費了之前的修行。』現代漢語譯本：'兔子聽了這話，悲傷哽咽地說：『現在這次分別，何時才能再相遇？希望您能留宿一晚，讓我虔誠地為您準備一點微薄的供養。』

English version: 'You are truly a holder of the great Dharma, and must possess the treasury of the true Dharma. I hope you will now reveal and expound the supreme and ultimate path of liberation for me. I previously practiced the Brahminical Dharma, enduring long and arduous cultivation without any benefit, just like someone who believes a foolish person can obtain fire by drilling ice, which is impossible. I wish to rely on you as a place of refuge.' English version: 'At that time, the rabbit replied, 『Great Brahmin! The Dharma of liberation that I speak of can completely eliminate the root of suffering. If it suits your capacity, please ask without hesitation. I have long since removed the defilement of greed and stinginess. For the benefit of sentient beings, I am happy to remain in the cycle of birth and death, transforming into a rabbit to teach my kind.』 English version: 'At that time, the sage heard these words and was overjoyed, feeling unprecedentedly fortunate: 『Today, I am fortunate to be close to your compassionate teachings. I hope you will not refuse to teach me, despite the fatigue. Over the years, our friendship has been deep, like close friends. I eat grass and drink from the spring, no different from the rabbit.』 English version: 'At that time, the people of the world were acting unlawfully, accustomed to evil, their blessings were waning, the good deities were leaving, and disasters were occurring one after another. The collective karma caused a drought, and for several years, no sweet rain fell. The grass and trees withered, and the springs dried up. At this time, the Brahmin thought, 『I am old this year and lack food. If I just stay here, I will only become more hungry and weak.』 So he said to the rabbit, 『I must leave temporarily and go to another place. I hope you will not be offended.』 English version: 'The rabbit then told him, 『Great Sage! Now you are not happy here, I am afraid that I might have made a mistake, I hope you can forgive me. Our long-standing agreement will soon be easily broken.』 English version: 'The Brahmin said, 『This place is quiet and secluded, without any harm. The rabbits are all gentle and do not disturb each other. It is just that I am lacking in blessings and food. I have long relied on the great being and heard the Dharma. I must remember it in my heart for the rest of my life, and I hope to spread it widely to save all beings. I have been without food and drink for more than ten days, and I am afraid that my life will not be preserved, and all my previous cultivation will be in vain.』 English version: 'Upon hearing this, the rabbit said with a choked voice, 『When will we meet again after this separation? I hope you can stay for one night, so that I can sincerely prepare a small offering for you.』

。」是時兔王語群兔曰：「今此大仙道力堅固，是善知識，最上福田，汝等戮力多積乾薪，共助晨餐供爨之用。」乃詣仙所復作是言：「唯愿明旦必受我請。」仙即許之。

彼婆羅門佇思詳審：「今此兔者為何所有？或得斃鹿，或遇殘獸，心生歡悅勤請如是？」

是時兔王謂群屬曰：「今此大仙欲舍我去，無常別離世態若此，眾生壽命猶如幻化，果報一來無能脫者，是故汝等當勤精進求出離道得盡苦際。」爾時兔王終夜不寐，為彼同類說如是法。當其清旦詣積薪所，以火然之，其焰漸熾。白言：「大仙！我先所請欲陳微供，今已具辦愿強食之。所以者何？智者集財積而能施，受者憐愍要必受用，我今貧乏施力為難，唯愿仁者決定納受，我欲令他獲安隱樂，自捨己身無所貪惜，共諸眾生證無上覺。」說是語已投身火中。時彼仙人睹是事已，急於火聚匍匐救之，不堅之身倏焉而殞，抱之於膝悲不自勝：「苦哉大士！奄忽若此，為濟他身而殞己命。我今敬禮為歸依主，愿我來世常為弟子。」發此誓已置兔于地，頭面作禮而復抱持，即與兔王俱投熾焰。

是時帝釋天眼遙觀，即至其所興大供養，以眾寶建窣睹波。佛語諸比丘：「昔仙人者，彌勒是也；彼兔王者，即我身也

現代漢語譯本：當時兔王對眾兔子說：『現在這位大仙道力堅固，是善知識，是最上的福田，你們要齊心協力多積乾柴，共同幫助準備早飯，供他燒火做飯。』於是到仙人那裡又說：『希望明天一定接受我的邀請。』仙人就答應了。那個婆羅門佇立思考，仔細揣摩：『這隻兔子到底有什麼？或許是得到了死鹿，或許是遇到了殘餘的野獸，心裡高興才如此勤懇地邀請我？』這時兔王對它的同伴們說：『現在這位大仙將要離我而去，無常的別離世態就是這樣，眾生的壽命就像幻化一樣，果報一旦到來，誰也無法逃脫，所以你們應當勤奮精進，尋求脫離苦難的道路，達到苦的盡頭。』當時兔王整夜沒有睡覺，為它的同類們講述這樣的佛法。當清晨到來時，它來到堆積柴火的地方，點燃了柴火，火焰漸漸旺盛。它說道：『大仙！我先前邀請您，想陳述微薄的供養，現在已經準備好了，希望您勉強吃下。這是為什麼呢？有智慧的人積聚財富，能夠施捨，接受的人憐憫，一定要接受使用，我現在貧乏，施捨的力量很困難，只希望仁者您一定接受，我想讓別人獲得安穩快樂，自己捨棄身體，沒有什麼貪戀和吝惜，和所有眾生一起證得無上覺悟。』說完這話就投身到火中。當時那位仙人看到這件事，急忙從火堆里爬出來救它，不堅固的身體瞬間就死了，抱著兔子放在膝蓋上，悲傷得不能自已：『可悲啊，大士！竟然這樣突然地死去，爲了救助他人而犧牲了自己的生命。我現在恭敬禮拜您，作為我的歸依之主，希望我來世常常做您的弟子。』發了這個誓言后，把兔子放在地上，頭面朝地禮拜，又抱起兔子，就和兔王一起投入到熾熱的火焰中。這時帝釋天用天眼遙望，立刻來到那裡，興起盛大的供養，用各種寶物建造了佛塔。佛告訴眾比丘：『以前的仙人，就是彌勒菩薩；那隻兔王，就是我的前身。』

English version: At that time, the Rabbit King said to the group of rabbits, 'Now this great immortal has strong spiritual power, is a good teacher, and the most supreme field of merit. You all should work together to gather more dry firewood, and help prepare breakfast together for him to cook with.' Then he went to the immortal and said again, 'I hope you will definitely accept my invitation tomorrow.' The immortal agreed. That Brahmin stood thinking and carefully pondered, 'What does this rabbit have? Perhaps it got a dead deer, or encountered a leftover beast, and is so happy that it is so diligently inviting me?' At this time, the Rabbit King said to his companions, 'Now this great immortal is about to leave me, such is the impermanent separation of the world. The lives of sentient beings are like illusions. Once the karmic retribution comes, no one can escape. Therefore, you should diligently strive to seek the path of liberation from suffering and reach the end of suffering.' At that time, the Rabbit King did not sleep all night, and spoke such Dharma to his companions. When the morning came, he went to the place where the firewood was piled up, lit the firewood, and the flames gradually grew stronger. He said, 'Great Immortal! I previously invited you, wanting to offer a small offering. Now it is ready, I hope you will force yourself to eat it. Why is this? The wise gather wealth and are able to give, and those who receive are compassionate and must accept and use it. I am now poor, and the power to give is difficult. I only hope that you, the benevolent one, will definitely accept it. I want to let others obtain peace and happiness, and I will give up my own body without any greed or stinginess, and together with all sentient beings, attain supreme enlightenment.' After saying these words, he threw himself into the fire. At that time, the immortal saw this, hurriedly crawled out of the fire to save him, but his fragile body died instantly. He held the rabbit in his lap, overcome with grief, 'Alas, great being! You have died so suddenly, sacrificing your life to save others. I now respectfully bow to you, as my refuge and master. I hope that in my next life, I will always be your disciple.' After making this vow, he placed the rabbit on the ground, bowed his head to the ground, and then picked up the rabbit again, and threw himself into the blazing flames with the Rabbit King. At this time, Emperor Sakra observed from afar with his heavenly eye, and immediately came to that place, made great offerings, and built a stupa with various treasures. The Buddha told the monks, 'The former immortal was Maitreya; that Rabbit King was my former self.'

。」

菩薩本生鬘論卷第二大正藏第 03 冊 No. 0160 菩薩本生鬘論

菩薩本生鬘論卷第三

聖勇菩薩等造

宋朝散大夫試鴻臚少卿同譯經梵才大師紹德慧詢等奉　詔譯

慈心龍王消伏怨害緣起第七

菩薩往昔以瞋因緣墮于龍中，有三種毒，所謂：氣毒、眼毒、觸毒，又由別報福業力故，身具眾色如七寶聚，不假日月光明所照，常與無量百千諸龍，周匝圍繞以為眷屬，變現人身容色端正，住毗陀山幽邃之處，多諸林木華果茂盛，清凈池沼甚可愛樂，與諸龍女作眾歌舞共相娛樂，止住其中經于無量百千萬歲。

是時有一金翅鳥王，飛騰翔集從空而下，欲取諸龍以為所食。當其來時，摶風鼓翼摧山碎石，江河川源悉皆干竭。時彼諸龍及龍女等，見是事已心大驚怖，所著瓔珞嚴身之具，顫掉不安悉墜于地，咸作是言：「今此大怨，喙如金剛，所觸皆碎，將來啖我，其當奈何？」

是時龍王初聞此說極生憂惱，由宿善力復更思惟：「心乃無畏，然此金翅具大威力，唯我一身可能御彼。」謂諸龍曰：「汝等但當從吾之後，必無所害

現代漢語譯本菩薩本生鬘論卷第二大正藏第 03 冊 No. 0160 菩薩本生鬘論菩薩本生鬘論卷第三聖勇菩薩等造宋朝散大夫試鴻臚少卿同譯經梵才大師紹德慧詢等奉　詔譯慈心龍王消伏怨害緣起第七菩薩往昔以瞋因緣墮于龍中，有三種毒，所謂：氣毒、眼毒、觸毒，又由別報福業力故，身具眾色如七寶聚，不假日月光明所照，常與無量百千諸龍，周匝圍繞以為眷屬，變現人身容色端正，住毗陀山幽邃之處，多諸林木華果茂盛，清凈池沼甚可愛樂，與諸龍女作眾歌舞共相娛樂，止住其中經于無量百千萬歲。是時有一金翅鳥王，飛騰翔集從空而下，欲取諸龍以為所食。當其來時，摶風鼓翼摧山碎石，江河川源悉皆干竭。時彼諸龍及龍女等，見是事已心大驚怖，所著瓔珞嚴身之具，顫掉不安悉墜于地，咸作是言：『今此大怨，喙如金剛，所觸皆碎，將來啖我，其當奈何？』是時龍王初聞此說極生憂惱，由宿善力復更思惟：『心乃無畏，然此金翅具大威力，唯我一身可能御彼。』謂諸龍曰：『汝等但當從吾之後，必無所害』

English version Bodhisattva Jataka Mala Sutra, Volume 2 Taisho Tripitaka Volume 03, No. 0160, Bodhisattva Jataka Mala Sutra Bodhisattva Jataka Mala Sutra, Volume 3 Composed by Holy Hero Bodhisattva and others Translated by Shao Dehui Xun, the Great Master of Sanskrit Scriptures, and others, by Imperial Decree, during the Song Dynasty, who held the title of 'San Da Fu Shi Hong Lu Shao Qing' The Seventh Chapter: The Origin of the Compassionate Dragon King Subduing Enmity and Harm In the past, due to the karmic cause of anger, the Bodhisattva was reborn as a dragon. He possessed three types of poison: breath poison, eye poison, and touch poison. Furthermore, due to the power of his past meritorious deeds, his body was adorned with various colors like a collection of seven treasures. He did not require the light of the sun or moon. He was always surrounded by countless hundreds and thousands of dragons as his retinue. He could transform into a human form with a handsome appearance. He resided in the secluded depths of Mount Vithada, a place abundant with forests, flourishing flowers, and fruits, with clear and delightful ponds. He would engage in singing and dancing with the dragon maidens, enjoying himself for countless millions of years. At that time, a Garuda King, soaring and gathering, descended from the sky, intending to seize the dragons for food. When it arrived, its flapping wings stirred up winds that shattered mountains and rocks, causing rivers and streams to dry up. When the dragons and dragon maidens saw this, they were greatly terrified. The ornaments and adornments they wore trembled and fell to the ground. They all exclaimed, 'This great enemy has a beak like diamond, which shatters everything it touches. It will devour us. What shall we do?' Upon first hearing this, the Dragon King was extremely distressed. However, due to the power of his past good deeds, he further contemplated, 'My heart is fearless, but this Garuda possesses great power. Only I alone can withstand it.' He said to the dragons, 'You should all follow behind me, and you will surely come to no harm.'

。若我不能與其朋屬作守護者，何用如是大身之為？」

爾時龍王詣金翅所，心無怯弱而白彼言：「幸少留神共議此事，汝於我身常生怨害，我于仁者都無此念，以宿惡業招此大身，雖具三種氣、眼、觸毒，未嘗於他暫興損害，度己之能可相抗敵，亦能遠去令汝不見。我今所以不委去者，多有諸龍依附於我，由此不欲兩相交戰，是故於汝不起怨心。」

金翅復言：「汝誠於我無怨心耶？」

龍曰：「我雖獸身善達業報，審知小惡感果尤重，如影隨形不相離也；我及汝身今墮惡道，皆由先世造作罪因。汝當憶念如來所說，非以怨心能解怨結，唯起慈忍可使銷除，譬如火聚投之乾薪，轉增熾然無有窮已，以瞋報瞋理亦如此。」

是時金翅聞是說已，怨心即息善心生焉。復向龍王作如是說：「汝今能以慈忍之力息我瞋恚，如汲流泉滅其炎火，使我心地頓得清涼。」

龍王復言：「我昔與汝無量世時，先於佛所曾受戒法，心非清凈復不堅持，為求名聞而相憎嫉，以是因緣墮于惡道。我曾發露故能憶持，汝由覆藏今皆忘失，汝今應當憶本正念，發慈忍心凈修梵行。」

金翅復言：「我從今日普施諸龍安隱無畏。」即離龍宮還歸本處

現代漢語譯本：『如果我不能保護我的眷屬，那麼擁有如此龐大的身軀又有什麼用呢？』當時，龍王來到金翅鳥那裡，心中沒有絲毫畏懼，對它說道：『希望您能稍稍留神，共同商議此事。您對我一直懷有怨恨，而我對您卻沒有這樣的想法。我因為前世的惡業才招致如此龐大的身軀，雖然具有三種毒氣、眼毒和觸毒，卻從未曾對其他眾生產生過絲毫的傷害。我衡量自己的能力，可以與您對抗，也可以遠遠地躲開讓您看不見。我今天之所以不離開，是因為有很多龍族依附於我，因此我不希望我們兩方交戰，所以對您沒有怨恨之心。』金翅鳥又說：『你真的對我沒有怨恨之心嗎？』龍王說：『我雖然是獸身，卻深知業報的道理，明白即使是微小的惡行也會招致嚴重的果報，就像影子跟隨形體一樣不會分離。我和您現在都墮落到惡道，都是因為前世造作的罪業。您應當憶念如來所說，不能用怨恨來化解怨恨，只有生起慈悲和忍耐才能消除怨恨，就像把乾柴投入火堆，只會讓火焰更加熾烈，沒有窮盡，用嗔恨報復嗔恨也是同樣的道理。』當時，金翅鳥聽了這些話后，怨恨之心立刻平息，善心生起。又對龍王說道：『您現在能用慈悲和忍耐的力量平息我的嗔恨，就像汲取泉水來熄滅火焰一樣，使我的內心頓時感到清涼。』龍王又說：『我過去與您在無量世時，曾經在佛陀那裡受過戒法，但內心不清凈，又沒有堅持修行，爲了追求名聞而相互憎恨嫉妒，因此才墮落到惡道。我曾經發露懺悔，所以能夠記得這些，而您因為隱瞞，現在都忘記了。您現在應當憶起本來的正念，發起慈悲忍耐之心，清凈地修持梵行。』金翅鳥說：『我從今天起，將普遍給予所有龍族安穩和無畏。』說完就離開了龍宮，回到自己的住處。

English version: 'If I cannot act as a protector for my kin, what use is this great body of mine?' At that time, the Dragon King went to the Garuda, without any fear in his heart, and said to him, 'I hope you can pay a little attention and discuss this matter together. You have always harbored resentment towards me, but I have no such thoughts towards you. I have acquired this large body due to past evil karma. Although I possess three kinds of poison—poisonous breath, eye poison, and touch poison—I have never caused any harm to other beings. I have assessed my abilities and can either fight against you or move far away so you cannot see me. The reason I am not leaving today is that many dragons rely on me, and therefore I do not wish for us to engage in battle. Thus, I hold no resentment towards you.' The Garuda then said, 'Do you truly hold no resentment towards me?' The Dragon King replied, 'Although I am in the form of a beast, I deeply understand the principle of karmic retribution. I know that even small evils can lead to severe consequences, just like a shadow follows a form without separation. Both you and I have fallen into evil realms due to the sins we committed in past lives. You should remember what the Tathagata said: resentment cannot resolve resentment; only by cultivating compassion and patience can resentment be eliminated. It is like adding dry firewood to a fire, which only makes the flames burn more fiercely without end. Retaliating with anger is the same principle.' At that time, upon hearing these words, the Garuda's resentment immediately subsided, and good intentions arose. He then said to the Dragon King, 'You have now used the power of compassion and patience to quell my anger, like drawing water from a spring to extinguish a fire, instantly bringing coolness to my heart.' The Dragon King replied, 'In countless past lives, I once received the precepts from the Buddha, but my mind was not pure, and I did not persevere in practice. I sought fame and harbored hatred and jealousy, which is why I fell into evil realms. I have confessed and repented, so I can remember these things, but you have concealed them, and now you have forgotten them all. You should now recall your original right mindfulness, generate compassion and patience, and purify your practice of the Brahma-faring.' The Garuda said, 'From this day forward, I will grant all dragons peace and fearlessness.' He then left the Dragon Palace and returned to his own abode.

。

龍王乃慰諸龍眷屬，復問之曰：「汝見金翅生恐怖不？」各作是言：「極大怖懼。」

龍曰：「世間眾生若見汝者，生大恐怖亦如此也。爾等諸龍愛惜身命，與諸眾生等無有異，當觀自身以況他身，是故應起大慈之心，由我修習慈心因緣，使其怨對還歸本處。一切有情流轉生死，所可依怙無越慈心。大慈心者猶如良藥，能愈眾生煩惱重病；大慈心者猶如明燈，能破眾生三毒黑暗；大慈心者猶如船筏，能渡眾生三有苦海；大慈心者猶如伴侶，能越生死險難惡道；大慈心者如摩尼珠，能滿眾生所求善愿。我由往昔失慈心故，墮此龍中不得解脫。若諸眾生建立慈門，則能出生無量善法，閉塞一切愚癡昏暗，諸煩惱緣而不能入，常生人天解脫安樂。」諸龍眷屬聞是說已，悉除瞋恚皆起慈心。

是時龍王見諸同類從己所化，而自慶言：「善哉！我今所作已辦，令汝已除無量惡毒，以善凈法補置其處；復為汝等建立清凈八戒齋法當奉持之。閻浮眾生以八戒水洗浣身心令得清凈，斷除無量貪、瞋、癡垢，於人天路而作資糧

龍王於是安慰眾龍眷屬，又問它們說：『你們見到金翅鳥會感到恐懼嗎？』它們都回答說：『非常恐懼。』龍王說：『世間眾生如果見到你們，產生極大的恐懼也像這樣。你們這些龍愛惜自己的生命，和所有眾生沒有什麼不同，應當觀察自身來比照其他生命，因此應當生起大慈悲心，因為我修習慈心的緣故，使那些怨恨的對頭回到他們原來的地方。一切有情眾生在生死中流轉，可以依靠的沒有超過慈心的。大慈悲心就像良藥，能夠治癒眾生煩惱的重病；大慈悲心就像明燈，能夠破除眾生貪嗔癡的三毒黑暗；大慈悲心就像船筏，能夠渡過眾生三有的苦海；大慈悲心就像伴侶，能夠超越生死險難的惡道；大慈悲心就像摩尼寶珠，能夠滿足眾生所求的善愿。我因為過去失去了慈悲心，所以墮落到龍身中不得解脫。如果眾生建立慈悲之門，就能產生無量的善法，閉塞一切愚癡昏暗，各種煩惱的因緣都不能進入，常常生在人天，得到解脫安樂。』眾龍眷屬聽了這些話，都消除了嗔恨，生起了慈悲心。這時龍王看到同類們都從自己這裡得到教化，就自己慶幸地說：『太好了！我現在所做的事情已經完成了，讓你們消除了無量的惡毒，用善良清凈的法來填補它們的位置；我又為你們建立了清凈的八戒齋法，應當奉持它。閻浮提的眾生用八戒的水洗滌身心，使之得到清凈，斷除無量的貪、嗔、癡的污垢，在人天之路作為資糧。』

The Dragon King then comforted all the dragon dependents and asked them, 'Do you feel fear when you see the Garuda?' They all replied, 'We are extremely terrified.' The Dragon King said, 'If sentient beings in the world were to see you, they would also feel great fear, just like this. You dragons cherish your own lives, and are no different from all other sentient beings. You should observe yourselves and compare it to other lives. Therefore, you should generate great compassion. Because of my cultivation of compassion, I will cause those who hold grudges to return to their original places. All sentient beings transmigrate in birth and death, and there is nothing they can rely on more than compassion. Great compassion is like a good medicine, able to cure the heavy illnesses of sentient beings' afflictions; great compassion is like a bright lamp, able to break the darkness of the three poisons of greed, anger, and ignorance; great compassion is like a raft, able to ferry sentient beings across the sea of suffering of the three realms; great compassion is like a companion, able to overcome the dangerous and difficult paths of birth and death; great compassion is like a Mani jewel, able to fulfill the good wishes of sentient beings. Because I lost compassion in the past, I fell into this dragon body and could not be liberated. If sentient beings establish the gate of compassion, they will be able to generate immeasurable good dharmas, block all ignorance and darkness, and the causes of all afflictions will not be able to enter. They will often be born in the heavens and among humans, and attain liberation and happiness.' Having heard these words, all the dragon dependents eliminated their anger and generated compassion. At this time, the Dragon King saw that his fellow dragons had all been transformed by him, and he rejoiced, saying to himself, 'Excellent! What I have done is now complete. I have caused you to eliminate immeasurable evil poisons, and have replaced them with good and pure dharmas. I have also established the pure eight precepts and fasting for you, which you should uphold. Sentient beings in Jambudvipa use the water of the eight precepts to wash their bodies and minds, making them pure, cutting off the immeasurable defilements of greed, anger, and ignorance, and using them as provisions on the path to the heavens and humans.'

。若能持是八戒齋法，當知是人雖無妙服，則為已具慚愧之衣；當知是人雖無垣墻，則能御捍六根怨賊；當知是人雖非上族，則為已住聖種姓中；當知是人雖無瓔珞，則具眾善莊嚴其身；當知是人雖無珍寶，則集人天七種法財；不依橋樑超越險道；受八戒者功德如此。」時彼諸龍各作是言：「我今愿聞八戒名字，我當頂受勤而行之。」

龍王告曰：「其八戒者：一、不殺生，二、不偷盜，三、不邪淫，四、不妄語，五、不飲酒，六者、不得過日中食，七者、不坐高廣大床，八者、不得歌舞作樂香油涂身，是名八戒清凈齋法。要離憒鬧，寂靜之處如理作意專注奉持。」

諸龍白言：「如我之徒，離王少時心不寧處，依王威神得免衰惱，一切時中安隱而住，佛法功力無處不可，何必須求寂靜之所？」

時彼龍王答諸龍曰：「不觀所欲則念不起，慣習攀緣對境復發，譬如濕地而易成泥，若在空閑染心無動。」

爾時龍王將諸朋屬，至於山林幽曠之處，遠離貪慾瞋恚之心，常起慈忍以修其身，受持齋法經于多日，節食身羸加復疲睏。有諸惡人至彼住處，龍聞人聲尋即惺悟。此惡人輩見是事已，咸生驚駭而作是言：「此何寶聚從地涌出？」龍自思念：「若令彼人見我本狀即時怖死，則壞我今修持戒法

現代漢語譯本：如果能夠受持這八戒齋法，應當知道這個人雖然沒有華麗的衣服，卻已經具備了慚愧之衣；應當知道這個人雖然沒有城墻，卻能夠防禦六根的怨賊；應當知道這個人雖然不是高貴的種族，卻已經住在聖者的種姓之中；應當知道這個人雖然沒有瓔珞，卻具備了眾多善行來莊嚴自身；應當知道這個人雖然沒有珍寶，卻聚集了人天七種法財；不依靠橋樑就能超越危險的道路；受持八戒的功德就是這樣。』當時那些龍都這樣說：『我們現在希望聽到八戒的名字，我們應當頂戴奉行，勤加實踐。』龍王說：『這八戒是：一、不殺生，二、不偷盜，三、不邪淫，四、不妄語，五、不飲酒，六、不得過午吃飯，七、不坐高廣大床，八、不得歌舞作樂，香油涂身，這叫做八戒清凈齋法。要遠離喧鬧，在寂靜的地方如理作意，專注奉持。』眾龍說道：『像我們這樣的人，離開龍王一會兒就心神不寧，依靠龍王的威神才能免除衰敗和煩惱，在任何時候都能安穩地居住，佛法的功力無處不在，為什麼一定要尋求寂靜的地方呢？』當時龍王回答眾龍說：『不觀察所欲，念頭就不會生起，習慣攀緣，遇到境界就會再次發生，譬如潮濕的土地容易變成泥濘，如果在空閑的地方，染污的心就不會動搖。』這時龍王帶領他的眷屬，來到山林幽靜的地方，遠離貪慾和嗔恚之心，常常生起慈悲和忍辱來修養自身，受持齋法經過很多天，節食導致身體虛弱，更加疲憊。有一些惡人來到他們居住的地方，龍聽到人聲立刻醒悟。這些惡人看到這種情況后，都感到驚駭，說道：『這是什麼寶藏從地裡涌出來？』龍自己思量：『如果讓那些人看到我的本來面目，他們就會立刻被嚇死，那就破壞了我現在修持的戒法。』

English version: 『If one can uphold these eight precepts of fasting, it should be known that although this person may not have fine clothes, they already possess the garment of shame; it should be known that although this person may not have walls, they can defend against the six sense organs, which are like thieves; it should be known that although this person may not be of a noble lineage, they already dwell within the lineage of the saints; it should be known that although this person may not have necklaces, they possess numerous good deeds to adorn their body; it should be known that although this person may not have treasures, they gather the seven kinds of Dharma wealth of humans and gods; they can cross dangerous paths without relying on bridges; the merits of observing the eight precepts are like this.』 At that time, all the dragons said, 『Now we wish to hear the names of the eight precepts, and we shall respectfully receive and diligently practice them.』 The Dragon King said, 『The eight precepts are: first, not to kill; second, not to steal; third, not to engage in sexual misconduct; fourth, not to lie; fifth, not to drink alcohol; sixth, not to eat after midday; seventh, not to sit on high and large beds; eighth, not to sing, dance, make music, or use fragrant oils on the body. These are called the eight precepts of pure fasting. One must stay away from noisy places and, in a quiet place, mindfully and attentively uphold them.』 The dragons said, 『Those like us feel uneasy when we are away from the Dragon King for even a short time. We rely on the Dragon King』s power to avoid decline and trouble, and we can live peacefully at all times. The power of the Buddha's teachings is everywhere, so why must we seek a quiet place?』 At that time, the Dragon King answered the dragons, 『If one does not observe desires, thoughts will not arise. If one is accustomed to clinging, they will arise again when encountering objects. It is like wet ground that easily becomes mud. If one is in a secluded place, the defiled mind will not be moved.』 Then, the Dragon King led his retinue to a secluded place in the mountains and forests, away from greed and anger. They constantly cultivated compassion and patience to refine themselves. They observed the fasting precepts for many days, and their bodies became weak and fatigued from abstaining from food. Some wicked people came to their dwelling place, and the dragon immediately awoke upon hearing the human voices. When these wicked people saw this, they were all shocked and said, 『What is this treasure that has sprung up from the ground?』 The dragon thought to himself, 『If I let those people see my true form, they would be frightened to death immediately, and that would ruin my current practice of the precepts.』

。是諸人等今來至此，必貪我身及斷我命。」

時諸惡人復相謂曰：「我等入山經歷多載，未曾見此如是形相，眾彩交燦光耀人目，若得此皮當貢王者，必獲重賞，不亦快乎！」即持利刀剝裂欲取。

爾時龍王以慈忍力，不生怨恨亦亡痛惱，即於是人生攝受想，三毒即滅。自慰其心：「不應吝惜，怨對卒至不可得脫。此諸人等今於我身，貪其賞貨而行殺戮；我寧自死無返害彼，不令是人現身受苦。」時諸惡人奮力勇銳，執持利刀𠠍剖而去。是時龍王復自思惟：「若人無罪為他支解，忍受不報不生怨恨，當知此人是為正士，若於父母、兄弟、妻子能默忍者，此不足貴，若於怨害心不加報，默忍受者此乃為難。然我今者為利他故，應當默然而忍受之。我從無始生死已來，枉棄身命不知其幾，未嘗特然施於一人，愿未來世當與是人無量法財令滿所愿。」

是時龍王既被剝已，遍體出血痛苦難堪，舉身顫動不能自持，復有無量百千小蟲，聞其身血悉來唼食。龍王乃曰：「此小蟲等食我食者，愿當來世施汝法食。」爾時龍王身受楚痛，諸龍睹已皆生悲惱。王即誓言：「若我當來得成佛者，令我身皮頃得如故。」作是愿已自然平復。彼諸龍屬生大歡喜。是為菩薩于惡道中，住慈忍力堅持凈戒為若此也

現代漢語譯本：『這些人現在來到這裡，一定是貪圖我的身體，想要取我的性命。』當時，那些惡人又互相說道：『我們進山多年，從未見過如此奇特的形貌，各種色彩交相輝映，光彩奪目。如果得到這張皮獻給國王，必定會得到重賞，豈不快哉！』於是他們拿著鋒利的刀，剝開龍王的皮，想要取走。這時，龍王以慈悲忍耐的力量，不生怨恨，也沒有痛苦煩惱，反而對這些人產生了攝受之心，三毒立刻消滅。他心裡想：『不應該吝惜身體，怨恨一旦產生就無法擺脫。這些人現在爲了貪圖賞賜而殺戮我；我寧願自己死去，也不要反過來傷害他們，不讓他們現在就遭受痛苦。』當時，那些惡人奮力勇猛，拿著鋒利的刀剖開龍王的身體。這時，龍王又自己思量：『如果一個人無罪卻被他人肢解，能夠忍受而不報復，不生怨恨，應當知道這個人是真正的修行人。如果對父母、兄弟、妻子能夠默默忍受，這並不算難得，如果對怨恨傷害能夠不加報復，默默忍受，這才是難能可貴。然而，我現在爲了利益他人，應當默默忍受這一切。我從無始生死以來，白白拋棄的生命不知有多少，從未特意施捨給一個人，愿未來世能給予這些人無量的法財，讓他們心滿意足。』這時，龍王已經被剝皮，全身出血，痛苦難忍，渾身顫抖，不能自持。又有無數的小蟲，聞到龍王的血腥味，都來吸食。龍王說道：『這些小蟲吃我的血肉，愿將來能施給你們法食。』這時，龍王身體遭受劇痛，眾龍看到后都感到悲傷。龍王發誓說：『如果我將來能夠成佛，愿我的面板立刻恢復如初。』發完這個願望，面板自然恢復如初。那些龍族眷屬都非常歡喜。這就是菩薩在惡道之中，以慈悲忍耐的力量，堅持清凈戒律的榜樣。

English version: 'These people have come here now, surely they are greedy for my body and want to take my life.' At that time, those evil people said to each other, 'We have been in the mountains for many years and have never seen such a strange appearance, with various colors intermingling and dazzling. If we get this skin and offer it to the king, we will surely receive a great reward, wouldn't that be wonderful!' So they took sharp knives and peeled off the dragon king's skin, wanting to take it away. At this time, the dragon king, with the power of compassion and patience, did not harbor resentment or pain, but instead developed a sense of acceptance towards these people, and the three poisons immediately vanished. He thought in his heart, 'I should not be stingy with my body, for once resentment arises, it cannot be escaped. These people are now killing me for the sake of rewards; I would rather die myself than harm them in return, so that they do not suffer now.' At that time, those evil people exerted their strength and courage, holding sharp knives to cut open the dragon king's body. At this time, the dragon king thought to himself, 'If a person is innocent but is dismembered by others, and can endure without retaliation or resentment, it should be known that this person is a true practitioner. If one can silently endure towards parents, siblings, and spouse, it is not so difficult, but if one can endure without retaliation towards those who cause harm, that is truly precious. However, I should now silently endure all of this for the benefit of others. Since beginningless time, I have wasted countless lives, never having specifically given to anyone. I wish that in the future, I can give these people immeasurable Dharma wealth, so that they may be satisfied.' At this time, the dragon king had already been skinned, his whole body was bleeding, the pain was unbearable, and he was trembling all over, unable to control himself. There were also countless small insects that came to suck his blood upon smelling it. The dragon king said, 'These small insects are eating my flesh and blood, may I give you Dharma food in the future.' At this time, the dragon king was suffering severe pain, and the dragons were all saddened upon seeing this. The king then vowed, 'If I am able to become a Buddha in the future, may my skin be restored to its original state immediately.' After making this vow, his skin naturally returned to its original state. The dragon clan members were all very happy. This is the example of a Bodhisattva in the evil realms, who, with the power of compassion and patience, upholds pure precepts.

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慈力王刺身血施五夜叉緣起第八

爾時世尊在舍衛國祇洹精舍坐夏安居，時阿難陀于日中分食畢收缽，與諸比丘共詣林間，經行往來宴坐訊息，乃相議曰：「今佛世尊出興於世，甚為奇特，第一希有，于諸眾生多所饒益。今此上首憍陳如等五大比丘，最初遇佛成等正覺，趣鹿野苑說四諦法，先得悟解。種何善本？有何因緣？初轉法輪便能悟入，始擊法鼓而先得聞，地神涌出報虛空神，已至諸天皆為作證，謂憍陳如已得了解。」作是念已即從座起，具以上事而白世尊。

是時如來語阿難曰：「汝所問者非無因緣。我于往昔憐愍彼故，曾刺身血濟活其命，使除飢渴令得安樂，以是因緣於此生中，從我聞法先得悟解。」

尊者阿難復白佛言：「愿以其事開示未聞，令彼眾會心得泰然。」

佛告阿難：「乃往古世經于無量阿僧祇劫，此閻浮提有一國王，其名慈力，有大名稱福智深廣，相貌端嚴，威神罕匹，統領八萬四千小國，后妃眷屬其數十千，二萬臣佐共治政事。彼慈力王，久遇先佛植眾善本，樂修慈行仁恕和平，于諸眾生施之快樂，復起悲心矜恤貧窶，有苦眾生皆蒙拯拔；復生喜心崇重賢者，常以愛語普令忻悅；復起舍心不生喜慍，于內外財而無慳吝，等視眾生如一子想

現代漢語譯本慈力王刺身血施五夜叉緣起第八當時，世尊在舍衛國的祇洹精舍安居過夏。阿難陀在中午用完餐，收好缽，與眾比丘一同前往林間，來回經行，或坐下休息。他們相互議論說：『如今佛陀出世，實在是非常奇特，極其稀有，對眾生有極大的利益。現在，像憍陳如等五位大比丘，最初遇到佛陀就證得了正覺，在鹿野苑宣說四諦法，率先領悟。他們種下了什麼善根？有什麼因緣？初轉法輪就能領悟，剛擊響法鼓就先聽聞，地神涌出向虛空神報告，乃至諸天都為之作證，說憍陳如已經瞭解了。』想到這裡，他們就從座位上站起來，將以上的事情稟告了世尊。這時，如來告訴阿難說：『你所問的事情並非沒有因緣。我在過去世憐憫他們，曾刺破身體的血來救活他們的性命，使他們解除飢渴，得到安樂。因為這個因緣，他們在此生中，從我聽聞佛法，率先領悟。』尊者阿難又對佛說：『希望您能將此事開示給尚未聽聞的人，使大眾的心能夠安定。』佛告訴阿難：『在過去無量阿僧祇劫之前，這個閻浮提有一位國王，名叫慈力，他有很大的名聲，福德和智慧都非常深廣，相貌端正莊嚴，威德神力無人能比。他統領著八萬四千個小國，後宮妃嬪眷屬有數萬之多，還有兩萬名臣子共同治理國家。這位慈力王，很久以前就遇到過佛陀，種下了許多善根，喜歡修行慈悲的行為，仁愛寬恕，和平相處，給予眾生快樂，又生起悲憫之心，憐憫貧窮困苦的人，所有受苦的眾生都得到救助；又生起歡喜之心，崇敬賢能的人，常常用愛語使他們歡喜；又生起舍心，不產生喜悅或憤怒，對於內外財物都沒有吝嗇，平等看待眾生如同自己的孩子。』

English version The Eighth Story of King Cili Sacrificing His Blood to Five Yakshas At that time, the World Honored One was dwelling in the Jeta Grove in Shravasti, observing the summer retreat. After finishing his midday meal, Ananda collected his bowl and, together with the other monks, went to the forest. They walked back and forth, and sat down to rest. They discussed among themselves, saying, 『It is truly extraordinary and rare that the Buddha has appeared in the world, bringing great benefit to all beings. Now, the five great monks, such as Ajnatakaundinya, were the first to encounter the Buddha and attain enlightenment. They preached the Four Noble Truths in the Deer Park and were the first to understand. What good roots did they plant? What were the causes and conditions? They were able to understand upon the first turning of the Dharma wheel, and they were the first to hear when the Dharma drum was struck. The earth gods emerged to report to the sky gods, and even the heavens bore witness, saying that Ajnatakaundinya had already understood.』 Having thought this, they rose from their seats and reported the matter to the World Honored One. At that time, the Tathagata said to Ananda, 『There is a reason for what you ask. In the past, out of compassion for them, I pierced my body and used my blood to save their lives, relieving their hunger and thirst and bringing them peace. Because of this cause and condition, in this life, they were the first to understand the Dharma upon hearing it from me.』 Venerable Ananda then said to the Buddha, 『May you please explain this matter to those who have not yet heard it, so that the minds of the assembly may be at peace.』 The Buddha told Ananda, 『In the immeasurable asamkhya kalpas of the past, in this Jambudvipa, there was a king named Cili. He had great fame, profound blessings and wisdom, a dignified and handsome appearance, and unparalleled majestic power. He ruled over 84,000 small kingdoms, had tens of thousands of consorts and attendants, and 20,000 ministers who jointly governed the country. This King Cili had long ago encountered previous Buddhas and planted many good roots. He enjoyed practicing compassion, being kind and forgiving, and living in peace. He gave happiness to all beings, and he also arose with a compassionate heart, pitying the poor and suffering. All suffering beings were rescued. He also arose with a joyful heart, respecting the virtuous, and always using loving words to make them happy. He also arose with a heart of equanimity, not giving rise to joy or anger, and he was not stingy with internal or external wealth, treating all beings as if they were his own children.』

。如是修作四平等行，于多劫中未嘗懈廢。復以十善誘掖臣庶，各各遵承嚴持清潔，國土安泰靡不相慶。有諸疫鬼及五夜叉，常啖血氣觸惱於人，由彼皆修十善之行，凈身、語、意眾殃消殄，諸天善神常為守護，設有邪魅諸惡鬼神，雖懷損害而不得便。

「時五夜叉來詣王所，咸作是言：『我等徒屬仰人血氣得全軀命，由王教導一切人民皆修十善，我輩從此不得所食，飢渴頓乏求活無路。大王慈德救諸苦惱，獨於我曹不施恩惠。』王聞是說，極傷憫之，即自思惟：『夜叉之徒唯飲人血，作何方計滿其所求？當破我身可能濟彼。』乃刺五處，血即迸流。時五夜叉各持器至取之而飲，既飽且喜。王乃語曰：『我以身血救汝之命，若充足者吾無所希，唯修十善則為報恩，愿未來世我成佛時，最初說法先度汝等，以甘露味除汝三毒，諸欲飢渴令得清凈。』」

佛告阿難：「欲知往昔慈力王者，豈異人乎？我身是也。五夜叉者，今此會中憍陳如等五比丘是。由我宿昔本願力故，今得成佛，于鹿野苑初轉法輪，最先悟解，得盡苦際成阿羅漢，是時始有佛、法、僧寶差別名字出現世間。」

時諸大眾聞佛所說，皆大歡喜，作禮而退

現代漢語譯本：如果這樣修習四種平等行為，在多劫之中不曾懈怠廢止。又用十善來引導臣民，使他們各自遵從並嚴格保持清凈，國家安寧，沒有不互相慶賀的。有一些疫鬼和五夜叉，常常吸食血氣來侵擾人們，由於他們都修習十善的行為，凈化身、語、意，各種災禍都消滅了，諸天善神常常守護他們，即使有邪惡的鬼神，雖然懷有損害之心，也無法得逞。當時，五夜叉來到國王那裡，都這樣說：『我們這些眷屬仰仗吸食人的血氣才能保全性命，由於大王教導所有人民都修習十善，我們從此得不到食物，飢渴交加，求生無路。大王慈悲仁德，救濟各種苦惱，唯獨對我們不施恩惠。』國王聽到這些話，非常傷心憐憫他們，就自己思量：『夜叉之徒只能飲用人血，用什麼辦法才能滿足他們的需求呢？或許可以破開我的身體來救濟他們。』於是刺破身體的五個地方，血立刻噴涌而出。當時，五夜叉各自拿著器皿來取血飲用，既飽足又歡喜。國王就對他們說：『我用身體的血來救你們的性命，如果足夠了，我別無所求，只希望你們修習十善來報答我的恩情，愿未來世我成佛時，最初說法先度化你們，用甘露的滋味去除你們的三毒，讓你們的飢渴得到清凈。』佛告訴阿難：『想要知道往昔那位慈力國王是誰嗎？不是別人，就是我的前身。那五夜叉，就是現在法會中的憍陳如等五位比丘。由於我過去世的本願力，現在得以成佛，在鹿野苑初轉法輪，最先領悟解脫，得以斷盡苦惱，成就阿羅漢，那時才有了佛、法、僧三寶的差別名稱出現在世間。』當時，大眾聽聞佛所說，都非常歡喜，行禮後退下。

English version: If one cultivates these four equal practices, one will never slacken or abandon them throughout many kalpas. Furthermore, using the ten virtues to guide the ministers and people, each will follow and strictly maintain purity. The country will be peaceful, and there will be universal rejoicing. There are some plague demons and five yakshas who often consume blood and qi to disturb people. Because everyone practices the ten virtues, purifying their body, speech, and mind, all calamities are extinguished. The benevolent gods of the heavens constantly protect them. Even if there are evil demons and wicked spirits, although they harbor harmful intentions, they cannot succeed. At that time, the five yakshas came to the king and all said: 'We and our retinue rely on consuming human blood and qi to sustain our lives. Because the king teaches all the people to practice the ten virtues, we can no longer obtain food. We are starving and thirsty, with no way to survive. Your Majesty is compassionate and virtuous, saving all from suffering, but you do not show us any kindness.' Upon hearing these words, the king was deeply saddened and felt compassion for them. He thought to himself: 'The yakshas can only drink human blood. What method can I use to satisfy their needs? Perhaps I can break open my body to save them.' So he pierced five places on his body, and blood immediately gushed out. At that time, the five yakshas each brought a vessel to collect the blood and drink it, feeling both full and joyful. The king then said to them: 'I use the blood of my body to save your lives. If it is enough, I ask for nothing more. I only hope that you will practice the ten virtues to repay my kindness. May it be that in a future life, when I become a Buddha, I will first preach the Dharma to liberate you, using the taste of nectar to remove your three poisons, and purify your hunger and thirst.' The Buddha told Ananda: 'Do you want to know who that king of compassionate power was in the past? It was none other than my former self. The five yakshas are the five bhikshus, including Ajnatakaundinya, who are present in this assembly. Because of the power of my past vows, I have now become a Buddha. In the Deer Park, I first turned the wheel of the Dharma, and they were the first to understand liberation, to end their suffering, and to become arhats. It was then that the distinct names of the Buddha, Dharma, and Sangha appeared in the world.' At that time, the assembly, upon hearing what the Buddha had said, were all greatly delighted, paid their respects, and withdrew.

。

開示少施正因功能緣起第九

佛在舍衛國祇陀林給孤獨精舍，與大比丘眾一千二百五十人俱。是時國中有一商主，與五百人慾泛巨舶入于大海采諸珍寶。時彼商主發凈信心，欲飯佛僧祈福保祐，前諸佛所致誠勤請；如來知已默然許之。于其住處明旦設食，盡其甘美虔伸供養。食畢敷座，佛為說法贊佈施行，所感如意心田俱勝因少果多。商主聞法心開悟解，作禮右旋住立一面。

爾時世尊謂商主曰：「欲入大海，彼多險難，必須歸依緣念三寶，受持五戒作優婆塞，可遂所愿安隱而還。」時彼商主聞佛說法，勤懇頂奉求受五戒。佛令諦聽善思念之：「其五者何？一、不殺生，二、不偷盜，三、不邪欲，四、不妄語，五、不飲酒，是名五戒，汝當奉持，盡其形壽不得毀犯，名優婆塞。」

由彼商主宿植德本，聰慧明達，能察風波善惡之候，眾商勸請以作導師，尊尚其人稱為賢者。乃擇吉日聚糧積薪，集諸商人共入大海。行將數日風濤亙起，海神變身為一夜叉，其狀醜惡形色青黑，口出利牙牙端火現，從波涌出挽船不行，問賈客曰：「汝叵曾見世間可畏有過於我。」是時賢者睹其怪狀，但唯一心緣念三寶，由佛加持即除恐怖，厲聲對曰：「我亦曾見，更有極惡過汝數倍

現代漢語譯本佛陀在舍衛國的祇陀林給孤獨精舍，與一千二百五十位大比丘在一起。當時，國內有一位商人，他打算帶領五百人乘坐大船到大海中採集各種珍寶。這位商人發起了純凈的信心，想要供養佛陀和僧眾，祈求佛陀保佑。他之前曾多次虔誠地向佛陀請求，佛陀知道后默許了。第二天早上，他在自己的住處準備了豐盛的食物，虔誠地供養佛陀和僧眾。用完餐后，他鋪設了座位，佛陀為他們說法，讚揚佈施的行為，說明佈施能感得如意的心田，即使是微小的善因也能獲得豐厚的回報。商人聽了佛陀的說法，心開悟解，向佛陀行禮，然後右繞佛陀，站立在一旁。這時，世尊對商人說：『你想要進入大海，那裡有很多危險，你必須皈依並憶念三寶，受持五戒，成為優婆塞，這樣才能如願以償，平安返回。』商人聽了佛陀的說法，懇切地請求受持五戒。佛陀讓他仔細聽，好好思考：『這五戒是什麼呢？一、不殺生，二、不偷盜，三、不邪淫，四、不妄語，五、不飲酒，這稱為五戒，你應當奉持，終身不得違犯，這樣就稱為優婆塞。』由於這位商人宿世積累了德行，聰明智慧，能夠觀察風浪的好壞，眾商人都勸請他擔任領航員，尊敬他，稱他為賢者。於是，他們選擇吉日，準備了糧食和柴火，聚集了所有商人，一起進入大海。航行了幾天後，風浪突然大作，海神變成了一個夜叉，他的樣子醜陋，膚色青黑，口中長著鋒利的牙齒，牙齒尖端還冒著火，他從海浪中涌出，阻止船隻前進，問商人們：『你們可曾見過世間有比我更可怕的？』這時，賢者看到他怪異的樣子，但一心憶念三寶，由於佛陀的加持，他立刻消除了恐懼，大聲回答說：『我也曾見過，還有比你更邪惡可怕數倍的。』

English version The Buddha was in the Jeta Grove of Anathapindika in Shravasti, together with a gathering of 1,250 great Bhikkhus. At that time, there was a merchant in the country who, with five hundred people, intended to sail a large ship into the sea to collect various treasures. This merchant developed pure faith and wished to offer food to the Buddha and the Sangha, praying for the Buddha's protection. He had previously made sincere requests to the Buddha, and the Buddha, knowing this, had silently agreed. The next morning, he prepared a lavish meal at his residence and made a sincere offering to the Buddha and the Sangha. After the meal, he laid out seats, and the Buddha spoke Dharma to them, praising the act of giving, explaining that giving can cultivate a wish-fulfilling mind, and even small good causes can yield great rewards. The merchant, upon hearing the Buddha's teachings, had his mind opened and enlightened. He bowed to the Buddha, then circumambulated him clockwise, and stood to one side. At this time, the World Honored One said to the merchant, 'If you wish to enter the sea, there are many dangers there. You must take refuge in and remember the Three Jewels, uphold the Five Precepts, and become an Upasaka, so that you may fulfill your wishes and return safely.' The merchant, upon hearing the Buddha's teachings, earnestly requested to receive the Five Precepts. The Buddha instructed him to listen carefully and contemplate well: 'What are these five precepts? One, not to kill; two, not to steal; three, not to engage in sexual misconduct; four, not to lie; five, not to consume intoxicants. These are called the Five Precepts. You should uphold them, and for the rest of your life, you must not violate them. This is what it means to be an Upasaka.' Because this merchant had accumulated merit in past lives, he was intelligent and wise, able to observe the signs of good and bad weather. The merchants all urged him to be their guide, respecting him and calling him a wise man. So, they chose an auspicious day, prepared food and firewood, gathered all the merchants, and together they entered the sea. After sailing for several days, a storm suddenly arose, and a sea god transformed into a Yaksha. His appearance was ugly, his skin was dark blue, his mouth had sharp teeth, and flames were coming from the tips of his teeth. He emerged from the waves, preventing the ship from moving, and asked the merchants, 'Have you ever seen anything in the world more terrifying than me?' At this time, the wise man, seeing his strange appearance, but with his mind solely focused on remembering the Three Jewels, and due to the Buddha's blessing, he immediately dispelled his fear and loudly replied, 'I have seen, there are those who are many times more evil and terrifying than you.'

。」神問：「誰耶？」賢者對曰：「世有愚人常行不善，造作十惡沒在邪見，后墮地獄受苦萬端，獄卒羅剎取諸罪人種種治罰，或斫、或斫、或搗、或磨，分析其身作百千分，刀山、劍林、火車、煻煨、寒冰、沸屎一切備受，如此苦楚經千萬劫，此之可畏劇甚於汝。」神乃默然隱身而去。

漸次前進復經數日，海神復變作一人身極甚羸瘦，皮骨相連氣息喘迫，俯近於船問商人曰：「汝叵曾見世間有人瘦類於我？」賢者對曰：「更有枯瘁復過於汝。」神曰：「誰耶？」賢者對曰：「有愚癡人心性弊惡，慳貪嫉妒不知佈施，后墮餓鬼頭如太山其咽如針，頭髮髼亂形容燋黑，長劫不聞飲食之名，如是臞瘦極更過汝。」海神放船隱身而去。

漸次前進復經數日，海神復變作一丈夫，形容年少極甚端正，涌出挽船問商人曰：「汝曾見有年少色力類我已不？」賢者對曰：「如汝形質乃有勝過百千萬倍。」神問：「誰耶？」賢者對曰：「世有智人奉行十善，身、口、意業常令清凈，篤信三寶隨時供養，其人命終得生天上，顏貌端正世無倫匹，以汝形儀方于彼者，若瞎獼猴比其仙女。」

時彼海神聞是說已，默爾自愧而作是念：「今此商主識智博達，善談報應其辯若斯，以一近事試驗問彼

現代漢語譯本：神問道：『你是誰？』賢者回答說：『世上有愚蠢的人常常做壞事，造作十惡，陷入邪見，死後墮入地獄遭受各種痛苦，獄卒羅剎抓來這些罪人，用各種刑罰折磨他們，有的砍、有的剁、有的搗、有的磨，把他們的身體分解成千百份，刀山、劍林、火車、熱灰、寒冰、沸騰的糞便，一切苦難都備受，這樣的痛苦經歷千萬劫，這種可怕的程度比你還要厲害。』神聽后默默地隱身離開了。現代漢語譯本：漸漸地向前走了幾天，海神又變成一個身體極其瘦弱的人，皮包骨頭，氣息急促，他靠近船邊問商人說：『你可曾見過世間有人像我這樣瘦的？』賢者回答說：『還有比你更枯槁憔悴的。』神問：『是誰？』賢者回答說：『有愚癡的人，心性惡劣，吝嗇貪婪，嫉妒，不知道佈施，死後墮入餓鬼道，頭大如山，咽喉細如針，頭髮蓬亂，形容焦黑，長久聽不到飲食的名字，像這樣瘦弱的程度比你還要厲害。』海神放開船，隱身離開了。現代漢語譯本：漸漸地向前走了幾天，海神又變成一個年輕的男子，容貌極其端正，他涌出水面拉著船問商人說：『你可曾見過有像我這樣年輕，容貌和力量的人嗎？』賢者回答說：『像你這樣的形貌，還有勝過你百千萬倍的。』神問：『是誰？』賢者回答說：『世上有智慧的人奉行十善，身、口、意業常常保持清凈，虔誠地信仰三寶，隨時供養，這樣的人死後會升到天上，容貌端正，世上沒有可以相比的，用你的容貌和他們相比，就像是瞎眼的獼猴比仙女一樣。』現代漢語譯本：當時，海神聽了這些話，默默地感到慚愧，心裡想：『這個商人見識廣博，善於談論報應，他的辯才如此之好，我用一件身邊的事來試探問他。』

English version: The god asked, 'Who are you?' The wise man replied, 'In the world, there are foolish people who often do bad things, commit the ten evils, and fall into wrong views. After death, they fall into hell and suffer all kinds of torments. The prison guards and Rakshasas seize these sinners and torture them with various punishments, some are chopped, some are hacked, some are pounded, and some are ground, their bodies are broken into hundreds and thousands of pieces. They endure all kinds of suffering, such as knife mountains, sword forests, fire carts, hot ashes, freezing ice, and boiling excrement. Such suffering lasts for millions of kalpas, and this terror is far greater than yours.' The god then silently disappeared. English version: Gradually advancing for several days, the sea god transformed again into a person who was extremely thin, with skin and bones connected, and breathing heavily. He approached the boat and asked the merchant, 'Have you ever seen anyone in the world as thin as I am?' The wise man replied, 'There are those who are even more withered and emaciated than you.' The god asked, 'Who are they?' The wise man replied, 'There are foolish people with wicked hearts, who are stingy, greedy, and jealous, and do not know how to give. After death, they fall into the realm of hungry ghosts, with heads as big as mountains and throats as thin as needles, their hair is disheveled, and their appearance is scorched black. They have not heard the name of food for a long time. Such emaciation is far greater than yours.' The sea god released the boat and disappeared. English version: Gradually advancing for several days, the sea god transformed again into a young man, with an extremely handsome appearance. He emerged from the water, pulling the boat, and asked the merchant, 'Have you ever seen anyone as young, with such appearance and strength as I have?' The wise man replied, 'There are those whose appearance is a hundred million times better than yours.' The god asked, 'Who are they?' The wise man replied, 'In the world, there are wise people who practice the ten virtues, keeping their body, speech, and mind pure, sincerely believing in the Three Jewels, and making offerings at all times. Such people, after death, are reborn in heaven, with a handsome appearance that is unparalleled in the world. Comparing your appearance to theirs is like comparing a blind monkey to a celestial maiden.' English version: At that time, the sea god, having heard these words, silently felt ashamed and thought to himself, 'This merchant has broad knowledge and is good at discussing retribution. His eloquence is so great. I will test him by asking him about a matter close at hand.'

。」即以右手取水一掬，乃問之曰：「掬中水多？海水多耶？」賢者對曰：「掬中水多，海水為少。」神復詰曰：「目擊可見，汝今所說誠難為信。」賢者對曰：「斯言真實決定不謬，此非世智之所了知。何以明之？海水雖多必有枯涸，劫欲盡時大千俱壞，須彌巨海磨滅無餘，以此證知海水必竭。若復有人以凈信心，持一掬水供養于佛，或施眾生、或奉父母、或乞丐者乃至禽畜之類，此之少善正因功能，經于塵劫不能窮盡。是故當知，海水為少掬水為多。」時彼海神心大歡喜，即以種種奇異珍寶以贈賢者，寄諸珍玩施佛及僧。

時諸賈客各得還國，咸詣佛所𥡳首作禮，持彼海神所寄之物及己所施，長跪合掌白言：「世尊！幸蒙如來遙垂慈護，入海免難獲寶還家，咸荷佛恩，愿為弟子。」佛言：「善來！」具苾芻相，盡諸有結成阿羅漢。

菩薩本生鬘論卷第三大正藏第 03 冊 No. 0160 菩薩本生鬘論

菩薩本生鬘論卷第四

聖勇菩薩等造

宋朝散大夫試鴻臚少卿同譯經梵才大師紹德慧詢等奉　詔譯

如來具智不嫉他善緣起第十

爾時世尊與諸弟子大比丘眾，游化依止王舍大城

現代漢語譯本：於是（海神）用右手舀起一捧水，問（賢者）說：『這一捧水多呢？還是海水多呢？』賢者回答說：『這一捧水多，海水反而少。』海神又詰問道：『這是親眼可見的，你現在所說的實在難以令人相信。』賢者回答說：『這話真實不虛，絕對沒有錯，這不是世俗的智慧所能理解的。為什麼能證明呢？海水雖然多，但必定有枯竭的時候，當劫數將盡時，整個大千世界都會毀滅，須彌山和大海都會磨滅無餘，以此可以證明海水必定會枯竭。如果有人以清凈的信心，用一捧水供養佛，或者佈施給眾生，或者奉養父母，或者給乞丐乃至禽畜之類，這少許的善因功德，經過無數劫也不會窮盡。所以應當知道，海水是少的，一捧水是多的。』當時那位海神心中非常歡喜，就用各種奇異的珍寶贈送給賢者，並把這些珍寶寄託給賢者，讓他用來佈施給佛和僧眾。當時那些商人各自回到自己的國家，都來到佛陀所在的地方，叩頭作禮，拿著海神所寄託的物品和自己所佈施的財物，長跪合掌說道：『世尊！有幸蒙受如來遙遠的慈悲護佑，入海免遭災難，獲得珍寶平安回家，都承蒙佛的恩德，願意成為您的弟子。』佛陀說：『善來！』他們都具足了比丘的相貌，斷盡了一切煩惱，成爲了阿羅漢。《菩薩本生鬘論》卷第三大正藏第03冊 No. 0160 《菩薩本生鬘論》《菩薩本生鬘論》卷第四聖勇菩薩等造宋朝散大夫試鴻臚少卿同譯經梵才大師紹德慧詢等奉詔譯如來具智不嫉他善緣起第十那時，世尊與眾弟子大比丘們，游化依止在王舍大城。

English version: Then, (the sea god) took a handful of water with his right hand and asked (the wise man), 'Is this handful of water more, or is the seawater more?' The wise man replied, 'This handful of water is more, and the seawater is less.' The sea god further questioned, 'This is visible to the eye, what you are saying is really hard to believe.' The wise man replied, 'These words are true and absolutely not wrong, this is not something that worldly wisdom can understand. How can it be proven? Although the seawater is vast, it will surely have a time of drying up. When the kalpa is about to end, the entire great chiliocosm will be destroyed, Mount Sumeru and the great sea will be obliterated without a trace. With this, it can be proven that the seawater will surely be exhausted. If someone with pure faith offers a handful of water to the Buddha, or gives it to sentient beings, or serves their parents, or gives it to beggars or even animals, this small act of good cause and merit, even after countless kalpas, will not be exhausted. Therefore, it should be known that the seawater is less, and a handful of water is more.' At that time, the sea god was very happy, and he gave various strange treasures to the wise man, and entrusted these treasures to the wise man, so that he could use them to give to the Buddha and the Sangha. At that time, those merchants returned to their respective countries, and they all came to where the Buddha was, bowed their heads in reverence, and holding the items entrusted by the sea god and the wealth they had given, knelt down with their palms together and said, 'World Honored One! We are fortunate to have received the distant compassionate protection of the Tathagata, entered the sea and avoided disaster, obtained treasures and returned home safely, all thanks to the Buddha's grace, and we wish to become your disciples.' The Buddha said, 'Welcome!' They all possessed the appearance of a Bhikkhu, cut off all afflictions, and became Arhats. 'The Garland of Jataka Tales of the Bodhisattva', Volume 3 Taisho Tripitaka Volume 03 No. 0160 'The Garland of Jataka Tales of the Bodhisattva' 'The Garland of Jataka Tales of the Bodhisattva', Volume 4 Composed by Saint Vira Bodhisattva and others Translated by the Song Dynasty Grand Master of the Palace of Imperial Sacrifices, Shao De Hui Xun, and others, by Imperial Decree The Tathagata's Wisdom and Non-Jealousy of Others' Good Deeds, the Tenth Cause At that time, the World Honored One, with his disciples, the great Bhikkhus, was traveling and residing in the great city of Rajagriha.

。是時如來從座而起，步躡虛空現希有事，足下顯出千輻輪相，一一輻間復出八萬四千眾寶蓮華；一一華出八萬四千微妙須葉，次第莊嚴，遍覆十方無量世界。是諸華上各有無量微妙數佛，足下皆現千輻輪文。是時會中凈飯父王，見是事已心大歡喜，五體投地向佛作禮，即時證得阿那含果。時諸大眾睹佛神變，咸共合掌白言：「世尊！我等今者所見十方無數諸佛，諦觀察已不能了知，何者真佛？何者化佛？」

時彼如來以大悲心愍念眾會，即語之曰：「諸佛如來入空寂處，解脫三昧隨意自在，真、化之相召自汝心。所以若何？佛心本來湛然空寂，復依解脫光明王定，由此定力化無邊身，無邊身者是薩婆若；薩婆若者名無著定；無著定者如來所行；或現乞食，或復經行，以是二法饒益眾生。又佛在世，有善男子及善女人得見佛步千輻輪相，深心作禮供養稱讚，能滅千劫極重惡業。若佛滅后四部弟子住于正受，想佛行步恭敬供養，亦能銷滅千劫之罪；設不想念，或睹佛跡及行像者，隨分供養生隨喜心，所獲福報不可窮盡。」

佛告阿難：「我自往昔曠大劫來，以凈信心恭敬一切，見彼所修殊勝妙行，常生稱讚使令增益，乃至微細一毫之福，未嘗起心而嫉他善，是故我今獲斯勝報

現代漢語譯本：這時，如來從座位上站起來，在虛空中行走，顯現出稀有的景象。他的腳下顯現出千輻輪的紋相，每一輻之間又出現八萬四千朵眾寶蓮花；每一朵蓮花又生出八萬四千片微妙的須葉，次第莊嚴，遍佈十方無量世界。這些蓮花上，每一朵都有無數微妙的佛像，他們的腳下也都顯現出千輻輪的紋相。這時，法會中的凈飯王，看到這些景象后，心中非常歡喜，五體投地向佛作禮，當下就證得了阿那含果。當時，大眾看到佛的神奇變化，都一起合掌說道：『世尊！我們現在所看到的十方無數的佛，仔細觀察后也不能分辨，哪是真佛？哪是化佛？』這時，如來以大慈悲心憐憫大眾，就對他們說：『諸佛如來進入空寂之處，在解脫三昧中隨意自在，真佛和化佛的顯現，都取決於你們的心。這是為什麼呢？佛心本來是清凈空寂的，又依靠解脫光明王定，通過這種定力化現出無邊的身形，這無邊的身形就是薩婆若（一切智）；薩婆若就是無著定；無著定是如來所修行的。如來有時顯現乞食，有時顯現經行，用這兩種方式來利益眾生。而且，佛在世時，如果有善男子和善女人能夠看到佛的腳下千輻輪相，以深切的信心作禮供養和稱讚，就能消除千劫的極重惡業。如果佛滅度后，四部弟子能夠安住在正受中，觀想佛的行步，恭敬供養，也能消除千劫的罪業；即使沒有觀想，如果看到佛的足跡或佛像，隨分供養，生起隨喜之心，所獲得的福報也是不可窮盡的。』佛告訴阿難：『我從過去曠遠的大劫以來，以清凈的信心恭敬一切，看到他們所修的殊勝妙行，常常生起稱讚之心，使他們更加精進，乃至微小到一毫的福德，也未曾生起嫉妒他人善行的心，所以，我今天才獲得這樣的殊勝果報。』

English version: At that time, the Tathagata rose from his seat, walked in the void, and manifested rare events. Under his feet appeared the marks of a thousand-spoked wheel, and between each spoke emerged eighty-four thousand jeweled lotuses; from each lotus emerged eighty-four thousand subtle leaves, arranged in order, adorning and covering the immeasurable worlds of the ten directions. On each of these lotuses were countless subtle Buddhas, and under their feet also appeared the marks of a thousand-spoked wheel. At that time, King Suddhodana, in the assembly, seeing these events, was greatly delighted, prostrated himself before the Buddha, and immediately attained the fruit of Anagami. Then, the great assembly, witnessing the Buddha's miraculous transformations, all joined their palms and said, 'World Honored One! We now see countless Buddhas in the ten directions, and after careful observation, we cannot discern which is the true Buddha and which is the manifested Buddha?' Then, the Tathagata, with great compassion, took pity on the assembly and said to them, 'The Tathagatas enter the state of emptiness and stillness, and are free and at ease in the Samadhi of liberation. The appearance of true and manifested Buddhas arises from your own minds. Why is this so? The Buddha's mind is originally pure and empty, and it also relies on the Samadhi of the King of Light of Liberation. Through the power of this Samadhi, countless bodies are manifested. These countless bodies are Sarvajna (all-knowing); Sarvajna is the Samadhi of Non-Attachment; the Samadhi of Non-Attachment is what the Tathagatas practice. Sometimes they appear begging for food, and sometimes they appear walking. They use these two methods to benefit sentient beings. Moreover, when the Buddha is in the world, if good men and good women see the marks of the thousand-spoked wheel under the Buddha's feet, and with deep faith, make offerings and praises, they can extinguish the extremely heavy evil karma of a thousand kalpas. If, after the Buddha's passing, the fourfold disciples abide in right concentration, contemplate the Buddha's walking, and make respectful offerings, they can also extinguish the sins of a thousand kalpas; even if they do not contemplate, if they see the Buddha's footprints or images, and make offerings according to their ability, and generate a joyful mind, the merit they obtain is inexhaustible.' The Buddha told Ananda, 'From the past countless kalpas, I have, with pure faith, respected all beings, and seeing their superior and wonderful practices, I have always praised them, causing them to increase their efforts. Even for the smallest merit, as small as a hair, I have never given rise to a mind of jealousy towards the good deeds of others. Therefore, I have now obtained such superior rewards.'

。複次，阿難！我滅度后，若諸弟子欲造佛像，當令身相具足圓滿，現攝身光化佛圍繞，及繪足下千輻輪文，使未來世一切眾生睹是相已，獲得廣大吉祥如意積集，重障消滅無餘。汝等比丘！當勤思惟如理而作。」

佛說是已還複本座。時凈飯王即從座起白言：「世尊！今佛出世有何利事，能令眾生得安隱樂？」

是時如來即語父王：「舍衛城中須達長者，有一老母名毗低羅，勤謹家業常所信用，出納取與一切委之。忽於一日長者請佛及諸比丘就舍供養，有病比丘多所求索，老母慳惜而生瞋恚，意不欲與而作是言：『我大長者受沙門術，彼諸乞士多求無厭，何道之有？』復發惡言：『何時當得不聞佛名，不聞法名，不見剃髮染衣之人？』

「如是惡聲，一人聞已展轉傳之，遍舍衛城。是時王后末利夫人，聞是毀呰深生嘆訝：『云何須達仁惠周普，如好蓮華人所樂見，返為毒蛇之所守護？』作是說已乃敕長者：『遣汝婦來，吾欲與語。』婦到命坐，即謂之曰：『汝家老婢常以惡言譭謗三寶，乃至名字愿不欲聞。何不擯斥？不亦快哉

現代漢語譯本：再者，阿難！我涅槃之後，如果弟子們想要塑造佛像，應當使佛像的身相具足圓滿，顯現佛身的光芒化作佛陀圍繞，以及在足底繪製千輻輪的紋樣，使未來世的一切眾生看到這些佛像后，能夠獲得廣大的吉祥如意，積累功德，使深重的業障徹底消滅。你們這些比丘！應當勤加思考，如理如法地製作佛像。佛陀說完這些話后，回到原來的座位。這時，凈飯王從座位上站起來，說道：『世尊！現在佛陀出世有什麼利益，能夠使眾生得到安穩快樂？』這時，如來就對父王說：『舍衛城中有一位名叫須達的長者，他有一位老母親名叫毗低羅，她勤勞謹慎地操持家業，一切出納取用都委託給她。有一天，長者邀請佛陀和眾比丘到家中供養，有些生病的比丘多有求索，老母親因為吝嗇而生起嗔恚，心裡不想給，就說：『我們大長者信奉沙門之術，那些乞討的人貪得無厭，這算什麼道理？』又發出惡言：『什麼時候才能聽不到佛的名字，聽不到法的名字，看不到剃髮染衣的人？』『這樣惡毒的話語，一個人聽到后輾轉相傳，傳遍了舍衛城。這時，王后末利夫人聽到這些譭謗的話，深感驚訝：『為什麼須達如此仁慈，像美好的蓮花一樣受人喜愛，反而被毒蛇守護著？』說完這些話，就命令長者：『讓你妻子來，我想要和她談談。』長者的妻子來到后，王后讓她坐下，就對她說：『你家的老婢女經常用惡毒的言語譭謗三寶，甚至連名字都不想聽到。為什麼不把她趕走？豈不是很好嗎？』

English version: Furthermore, Ananda! After my Nirvana, if disciples wish to create Buddha images, they should ensure the physical form is complete and perfect, manifesting the light of the Buddha's body transforming into Buddhas surrounding it, and also depict the thousand-spoked wheel pattern on the soles of the feet, so that all sentient beings in the future who see these images may obtain great auspiciousness and wish fulfillment, accumulate merits, and completely eradicate deep karmic obstacles. You monks! Should diligently contemplate and create these images in accordance with the Dharma. After the Buddha finished speaking, he returned to his original seat. At this time, King Suddhodana rose from his seat and said, 'World Honored One! What benefit is there in the Buddha's appearance in the world that can bring peace and happiness to sentient beings?' At this time, the Tathagata said to his father, 'In the city of Shravasti, there is an elder named Sudatta, who has an old mother named Vidila. She diligently manages the household affairs and is entrusted with all receipts and disbursements. One day, the elder invited the Buddha and the monks to his home for offerings. Some sick monks made many requests, and the old mother, due to her stinginess, became angry. She did not want to give and said, 'Our great elder follows the path of the Shramanas, but those beggars are insatiable. What kind of principle is this?' She also uttered evil words, 'When will I be able to not hear the name of the Buddha, not hear the name of the Dharma, and not see those with shaved heads and dyed robes?' 'Such evil words, once heard by one person, were passed on and spread throughout Shravasti. At this time, Queen Mallika, upon hearing these slanders, was deeply astonished, 'Why is Sudatta so benevolent, like a beautiful lotus flower that is loved by all, yet guarded by a poisonous snake?' After saying this, she ordered the elder, 'Send your wife here, I wish to speak with her.' When the elder's wife arrived, the queen had her sit down and said to her, 'Your old maidservant often uses evil words to slander the Three Jewels, and even wishes not to hear their names. Why not expel her? Wouldn't that be good?'

。』時長者婦白夫人言：『佛日出世破除癡暗，多所潤益一切眾生，央掘摩羅大惡之人，殺害千人取指為鬘，佛能調伏令發道心；此一老婢何足勞慮！』夫人聞說心大歡喜：『我當請佛及比丘眾，嚴飾宮中明日供養。汝遣婢來斯可驗矣。』

「是時長者，即以寶瓶盛滿諸珍摩尼珠等，使婢赍獻助興供養。末利夫人遙見婢來：『此邪見人當蒙佛化，若見此人從佛化者，我必獲得廣大法利。』爾時如來從正門入，難陀在左、阿難居右，羅睺羅等從佛之後。老母見佛心驚毛聳，即時欲退從狗竇出，老母以扇而自掩面，佛在其前令扇如鏡，回顧東視東方有佛，乃至遍觀南、西、北方，四維上、下皆悉有佛。以手覆面，於十指間皆有化佛。老母合目開眼還見，滿十方界皆是化佛。現此相時，舍衛城中有二十五旃陀羅女，五十異見婆羅門女，並餘種類五百女人，先著邪宗不信佛法，見於如來為彼老母足步虛空現無數身，心大歡喜裂邪見網，頭面頂禮佛世尊足。

「爾時世尊以梵音聲謂諸女言：『汝今可稱我之名字，「南無釋迦牟尼佛！南無釋迦牟尼佛！」由稱我名、觀我身相，即得解脫八十億劫生死之罪，令發阿耨多羅三藐三菩提心

現代漢語譯本：那時，長者的妻子對夫人說：『佛陀出世，能破除愚癡黑暗，廣泛利益一切眾生。像央掘摩羅那樣的大惡之人，殺害千人取指做成花鬘，佛陀都能調伏他，使他發起道心；這個老婢女又何足掛慮呢！』夫人聽了這話，心中非常歡喜：『我應當請佛陀和比丘僧眾，好好裝飾宮殿，明天供養他們。你派那個婢女來，就可以驗證了。』當時，長者就用寶瓶裝滿各種珍貴的摩尼寶珠等，讓婢女拿著去獻給佛陀，以助興供養。末利夫人遠遠地看見婢女來了，心想：『這個邪見之人應當會受到佛陀的教化，如果看到她被佛陀教化，我必定能獲得廣大的佛法利益。』這時，如來從正門進入，難陀在左邊，阿難在右邊，羅睺羅等跟在佛陀身後。老母看見佛陀，心中驚恐，汗毛豎立，立刻想從狗洞逃出去。老母用扇子遮住自己的臉，佛陀在她面前，使扇子像鏡子一樣，她回頭向東看，東方有佛，乃至遍觀南方、西方、北方，四維上下，到處都有佛。她用手遮住臉，在十指之間都有化佛。老母閉上眼睛又睜開，看見充滿十方世界都是化佛。顯現這種景象時，舍衛城中有二十五位旃陀羅女，五十位持異見的婆羅門女，以及其他種類的五百位女人，她們先前執著邪宗，不信佛法，看見如來爲了那個老母在虛空中行走，顯現無數化身，心中非常歡喜，破除了邪見之網，頭面頂禮佛世尊的腳。那時，世尊用梵音對眾女說：『你們現在可以稱念我的名字，「南無釋迦牟尼佛！南無釋迦牟尼佛！」由於稱念我的名字、觀想我的身相，就能解脫八十億劫的生死之罪，發起無上正等正覺之心。』

English version: At that time, the elder's wife said to the lady, 'The Buddha's appearance in the world dispels ignorance and darkness, and greatly benefits all living beings. Even a great evildoer like Angulimala, who killed a thousand people and made a garland of their fingers, was tamed by the Buddha and inspired to develop the aspiration for enlightenment. This old maid is not worth worrying about!' Upon hearing this, the lady was overjoyed and said, 'I shall invite the Buddha and the assembly of monks, decorate the palace well, and offer them alms tomorrow. Send that maid here, and we can see for ourselves.' Then, the elder filled a precious vase with various jewels and mani pearls, and had the maid take it to offer to the Buddha as a contribution. Lady Mallika saw the maid coming from afar and thought, 'This person with wrong views should be transformed by the Buddha. If I see her transformed by the Buddha, I will surely gain great Dharma benefits.' At that moment, the Tathagata entered through the main gate, with Nanda on his left, Ananda on his right, and Rahula and others following behind. The old mother, upon seeing the Buddha, was startled and her hair stood on end. She immediately wanted to retreat and escape through the dog hole. The old mother covered her face with a fan, but the Buddha made the fan like a mirror in front of her. She looked back to the east and saw a Buddha in the east, and then looked in all directions—south, west, north, the four intermediate directions, above, and below—and saw Buddhas everywhere. She covered her face with her hands, and between her ten fingers, there were manifested Buddhas. The old mother closed her eyes and then opened them, and saw that the entire ten directions were filled with manifested Buddhas. When this phenomenon appeared, there were twenty-five Chandala women, fifty Brahmin women with different views, and five hundred other women in Sravasti who had previously adhered to wrong views and did not believe in the Buddha's teachings. Seeing the Tathagata walking in the air for the sake of the old mother and manifesting countless bodies, they were overjoyed, broke through the net of wrong views, and prostrated themselves at the feet of the World Honored One. At that time, the World Honored One spoke to the women in a Brahma voice, 'You may now recite my name, 「Namo Shakyamuni Buddha! Namo Shakyamuni Buddha!」 By reciting my name and contemplating my form, you will be liberated from the sins of birth and death for eighty billion kalpas, and you will develop the aspiration for Anuttara-samyak-sambodhi.'

。』

「時彼老母暫得見佛，疾走還舍白大家言：『我於今日遇斯惡對，沙門瞿曇在王宮門，多眾之前現諸妖術，身如金山目逾青蓮，有百億光不可具狀，沙門善幻世間無比，大家少年不可喜見。』作是說已入木籠中，多以牛皮而覆其上，于黑暗處潛避而臥。時佛世尊欲旋精舍，末利夫人前白佛言：『暫屈慈光攝化老母。』佛言：『彼人罪根深重於我無緣，與羅睺羅曩為善友。今日如來乘空而行，為其滅除多劫重障。』乃還祇園召羅睺羅：『汝詣須達優婆塞舍度彼老母。』諸大弟子千二百人，咸生隨喜愿同往詣。

「爾時尊者羅睺羅，承佛威神入如意定，禮佛畢已右繞七匝，即自變身作轉輪王；一千比丘化為千子，七寶四兵皆悉具足。時金輪寶乘蓮華臺，詣須達家空中而住。時彼守宅夜叉靈祇，高聲唱言：『聖王出世，擯諸惡人宣揚善法。』老母聞已心大歡喜：『聖王出現余無所求，有如意珠愿今獲得。』是時聖王乘大寶輦，椎鐘擊鼓至長者家，老母聞已從木籠出，頭面作禮讚其功德：『今遇聖王善法攝化，必當不為沙門所惑。』王則即乃遣主寶藏臣往彼女所語言：『姊妹！汝有宿福應王者瑞，今欲尊奉為玉女寶

現代漢語譯本當時，那位老母親短暫地見到了佛陀，她急忙跑回家告訴家人說：『我今天遇到了一個惡人，沙門瞿曇在王宮門口，在眾人面前施展各種妖術，身體像金山一樣，眼睛比青蓮花還美，有百億道光芒無法形容，這個沙門善於變幻，世間無人能比，年輕人不應該喜歡看他。』說完，她就躲進一個木籠里，上面蓋著許多牛皮，在黑暗的地方躲藏起來。這時，佛陀世尊想要返回精舍，末利夫人上前對佛陀說：『請您暫時施展慈悲的光芒來感化那位老母親。』佛陀說：『那個人罪根深重，與我沒有緣分，但與羅睺羅過去是好朋友。今天如來乘空而行，是爲了消除她多劫的深重業障。』於是返回祇園，召見羅睺羅說：『你到須達優婆塞的家去度化那位老母親。』各位大弟子一千二百人，都心生歡喜，願意一同前往。當時，尊者羅睺羅，承蒙佛陀的威神之力，進入如意禪定，向佛陀行禮完畢后，右繞佛陀七圈，隨即自己變身為轉輪聖王；一千位比丘化為一千位王子，七寶和四種軍隊都齊全。這時，金輪寶乘著蓮花臺，來到須達的家，停留在空中。當時，守護宅院的夜叉神靈，高聲喊道：『聖王出世了，驅逐惡人，宣揚善法。』老母親聽到后，心中非常歡喜：『聖王出現了，我別無所求，只希望現在能得到如意寶珠。』這時，聖王乘坐著大寶輦，敲鐘擊鼓來到長者的家，老母親聽到后，從木籠里出來，向聖王頂禮，讚歎他的功德：『今天遇到聖王用善法來教化，一定不會被沙門所迷惑。』聖王就派遣掌管寶藏的大臣到她那裡說：『姊妹！你宿世有福，應有王者之瑞，現在想尊奉你為玉女寶。』

English version At that time, the old mother briefly saw the Buddha, and she hurried home to tell her family: 'Today I encountered an evil person, the Shramana Gautama, at the palace gate, displaying various magical arts before the crowd. His body is like a golden mountain, his eyes more beautiful than blue lotuses, with billions of rays of light that cannot be described. This Shramana is skilled in illusions, unmatched in the world, and young people should not like to see him.' After saying this, she hid in a wooden cage, covered with many cowhides, and concealed herself in the darkness. At this time, the World Honored Buddha wanted to return to the monastery, and Lady Mallika came forward and said to the Buddha: 'Please temporarily display your compassionate light to transform that old mother.' The Buddha said: 'That person's roots of sin are deep, and she has no affinity with me, but she was a good friend with Rahula in the past. Today, the Tathagata travels through the air to eliminate her heavy karmic obstacles from many kalpas.' Then he returned to Jetavana and summoned Rahula, saying: 'Go to the house of Sudatta Upasaka to convert that old mother.' All the great disciples, one thousand two hundred in number, were delighted and willing to go together. At that time, the Venerable Rahula, receiving the Buddha's majestic power, entered the Samadhi of Wish Fulfillment, paid homage to the Buddha, circumambulated him seven times to the right, and then transformed himself into a Chakravartin King; one thousand monks transformed into one thousand princes, and the seven treasures and four kinds of troops were all complete. At this time, the golden wheel treasure, riding on a lotus platform, came to Sudatta's house and stayed in the air. At that time, the Yaksha spirits guarding the house shouted loudly: 'The Holy King has appeared, expelling evil people and proclaiming the good Dharma.' The old mother heard this and was very happy: 'The Holy King has appeared, I have no other desires, I only hope to obtain the wish-fulfilling jewel now.' At this time, the Holy King, riding on a great treasure chariot, arrived at the elder's house with the sound of bells and drums. The old mother, hearing this, came out of the wooden cage, bowed to the Holy King, and praised his merits: 'Today I have encountered the Holy King who uses the good Dharma to teach, and I will certainly not be deceived by the Shramana.' The King then sent the minister in charge of the treasury to her, saying: 'Sister! You have blessings from past lives, and you are worthy of the auspicious signs of a king. Now we want to honor you as the Jade Maiden Treasure.'

。』老母答言：『我身卑賤，猶如糞穢，蒙王暫問喜慶無限，何當堪任為玉女寶？』爾時聖王告須達言：『卿家老女眾相具足，吾今欲以充玉女寶。』長者對曰：『唯命是從。』老婢聞之喜不自已。王以珠寶令其照面，端正如願唯增愧幸，即作是念：『諸沙門輩自云有道，矜馳言論一無效驗，聖王出世利物宏廣，令我衰容為玉女寶。』五體投地虔伸禮謝。時主藏臣宣王教令，修十善法調伏其心。

「是時尊者乃複本身，老女開悟，見諸大眾悲泣而言：『佛法清凈不捨眾生，如我弊惡猶尚見度。』悔過自責，懺滌前咎，求受五戒。時彼尊者為說三歸及五戒法，老女領解心安泰然，未舉頭頃證須陀洹果。地神涌出告須達言：『善哉！長者！裂邪見網，如來出世正為此耳！』

「時羅睺羅，將此老母詣祇陀林。到已見佛，歡喜作禮懺悔發露，愿依佛教而得出家。佛敕往詣憍曇彌所，精進修習未嘗懈廢，如好白㲲易為染色，應時證得阿羅漢道。」

佛為病比丘灌頂獲安緣起第十一

爾時世尊住王舍城竹林精舍。有一比丘身患惡瘡，形體周遍膿血交流，眾所惡見人不親近，移置疏弊低小房下。世尊知已即以神力，蔽諸大眾令無知者，如來獨往病比丘所，善言慰喻須水洗之

現代漢語譯本：老婦人回答說：『我身份卑微，如同糞土，蒙受大王您暫時的垂問，喜悅之情無以言表，怎敢擔當玉女的寶座呢？』當時，聖王告訴須達說：『你家的老婦人相貌端莊，我今天想讓她充當玉女的寶座。』長者回答說：『一切聽從您的命令。』老婢聽了，高興得不能自已。國王用珠寶讓她照面，容貌端正如同所愿，只是更加感到慚愧和幸運，於是她心想：『那些沙門自稱有道，誇誇其談，沒有一點效驗，聖王出世，利益眾生，如此宏大，竟然讓我這衰老的容顏成為玉女的寶座。』她五體投地，虔誠地行禮感謝。當時，掌管國庫的官員宣讀國王的命令，讓她修習十善法，調伏自己的心。現代漢語譯本：這時，尊者恢復了原來的樣子，老婦人開悟了，看到大眾悲傷哭泣，她說：『佛法清凈，不捨棄任何眾生，像我這樣卑劣的人，尚且能被度化。』她悔恨自責，懺悔過去的過錯，請求受持五戒。當時，那位尊者為她說了三皈依和五戒的法，老婦人領悟理解，內心安寧泰然，還沒抬起頭就證得了須陀洹果。地神涌出，告訴須達說：『太好了！長者！你破除了邪見的羅網，如來出世正是爲了這個啊！』現代漢語譯本：當時，羅睺羅帶著這位老婦人前往祇陀林。到了那裡，她見到佛陀，歡喜地行禮懺悔，發願依從佛陀的教誨而出家。佛陀命令她前往憍曇彌那裡，精進修習，從不懈怠，就像潔白的細布容易被染色一樣，她很快就證得了阿羅漢道。現代漢語譯本：佛陀為生病的比丘灌頂獲得安寧的因緣第十一現代漢語譯本：當時，世尊住在王舍城的竹林精舍。有一位比丘身患惡瘡，全身膿血流淌，大家都厭惡他，不願親近，把他安置在偏僻簡陋的小房子里。世尊知道后，就用神力遮蔽了大眾，讓他們不知道這件事，如來獨自前往生病的比丘那裡，用善言安慰他，並要水給他洗身子。

English version: The old woman replied, 'My status is humble, like dirt. To be asked by the King, even briefly, fills me with boundless joy. How could I possibly be worthy of being a royal maiden?' At that time, the Holy King said to Sudatta, 'The old woman in your household has a complete and dignified appearance. I wish to make her a royal maiden.' The elder replied, 'As you command.' The old maidservant was overjoyed. The King had her face illuminated with jewels, and her appearance was as desired, only increasing her shame and good fortune. She then thought, 'Those ascetics claim to have the Way, but their boastful words are ineffective. The Holy King has appeared in the world, benefiting all beings so greatly that he has made my aged face worthy of being a royal maiden.' She prostrated herself, expressing her gratitude with reverence. At that time, the minister in charge of the treasury proclaimed the King's decree, instructing her to cultivate the ten virtues and subdue her mind. English version: At that time, the Venerable One resumed his original form, and the old woman became enlightened. Seeing the assembly weeping with sorrow, she said, 'The Buddha's teachings are pure and do not abandon any living being. Even someone as wretched as I can be saved.' She repented and blamed herself, confessing her past faults, and requested to receive the five precepts. At that time, the Venerable One explained the Three Refuges and the five precepts to her. The old woman understood and felt at peace. Before she even raised her head, she attained the fruit of Srotapanna. The earth deity emerged and said to Sudatta, 'Excellent! Elder! You have broken the net of wrong views. The Tathagata's appearance in the world is precisely for this purpose!' English version: At that time, Rahula took the old woman to the Jeta Grove. Upon arriving, she saw the Buddha, joyfully bowed in repentance, and vowed to follow the Buddha's teachings and leave home. The Buddha instructed her to go to Gautami, where she diligently practiced without ever slacking. Like a piece of white cloth that is easily dyed, she quickly attained the path of Arhat. English version: The Eleventh Story of the Buddha Anointing a Sick Monk and Granting Him Peace English version: At that time, the World Honored One was residing in the Bamboo Grove Monastery in Rajagriha. There was a monk who was suffering from terrible sores, his body covered in pus and blood. He was loathed by everyone, and no one would approach him. He was moved to a remote, dilapidated small room. When the World Honored One learned of this, he used his divine power to conceal the matter from the assembly. The Tathagata went alone to the sick monk, comforted him with kind words, and asked for water to wash him.

。時帝釋天主與諸天子，在善法堂評議政事，佛以威神加被令知，即以無量百千眷屬，作天妓樂前後圍繞，從空而下來詣佛所，問訊慰勞頭面禮足，手持眾寶所成澡瓶貯滿香水，奉迎世尊佇立一面。

爾時如來即舒百福相莊嚴臂，於五指端放大光明，遠召諸天皆悉雲集，及於頂門復放凈光照病比丘，蒙光觸身所苦即愈，瘡潰膿血悉得清凈，合掌歸命求哀發露，愿佛慈愍滅我重罪。時天帝釋以前寶瓶長跪奉獻，世尊受已右手注水灌比丘頂，復以左手按摩其身。時病比丘所染沉瘵，隨如來手即得平復。得平復已歡喜無量，志心稱念：「南無釋迦牟尼！南無大慈悲父！南無最勝醫王！令我今日身病得瘥。唯愿如來以本願力哀憐攝受，施與法藥袪我心病，所有重障消滅無餘。」

爾時佛告彼比丘曰：「我今為報汝昔深恩。」復為開演苦、集、滅、道四聖諦法，示相勸修作證圓滿。即時獲得阿羅漢道，三明六通具八解脫。時天帝釋及諸大眾，聞是說已皆墮疑網：「今者如來枉勞神德，洗病比丘瘡潰膿血。復言：『我今為報汝昔深恩。』愿為時會分別解說。」

佛言：「天主！乃往古昔無量世時，有一聚落名曰增廣，地唯沃壤民多富樂，其中所止皆上種姓，尊一耆年為斷事者

現代漢語譯本：當時，帝釋天主與眾天子在善法堂商議政事，佛陀以威神之力加持，使他們得知此事。於是，帝釋天主帶領無數眷屬，奏響天樂，前後簇擁，從空中降臨到佛陀所在之處。他們向佛陀問候致意，頂禮佛足，雙手捧著裝滿香水的寶瓶，恭敬地侍立在一旁。這時，如來伸出百福莊嚴的手臂，從五指端放出光明，遙召諸天前來聚集。又從頭頂放出凈光，照耀患病的比丘。比丘被光照觸，身上的痛苦立刻消失，潰爛的瘡口和膿血都變得清凈。他合掌跪拜，哀求佛陀慈悲，消除他的重罪。這時，帝釋天主長跪著獻上寶瓶，世尊接過寶瓶，用右手注水灌在比丘的頭頂，又用左手撫摸他的身體。患病比丘的沉疴，隨著如來的手觸，立刻痊癒。痊癒后，他無比歡喜，一心稱念：『南無釋迦牟尼！南無大慈悲父！南無最勝醫王！使我今日身病痊癒。愿如來以本願力，慈悲攝受，賜予法藥，祛除我的心病，使所有重障都消滅無餘。』這時，佛陀告訴那位比丘說：『我今天是爲了報答你過去對我的深恩。』又為他開示苦、集、滅、道四聖諦法，指示修行的方法，勸勉他修證圓滿。比丘立刻證得阿羅漢道，具足三明六通八解脫。當時，帝釋天主和在場的大眾，聽了佛陀的說法，都陷入疑惑：『現在如來枉費神力，洗滌患病比丘的瘡口膿血，又說：『我今天是爲了報答你過去對我的深恩。』希望佛陀能為我們解釋清楚。』佛陀說：『天主！在過去無量世時，有一個村落名叫增廣，土地肥沃，人民富足安樂。那裡居住的都是高貴的種姓，他們推舉一位年長的耆宿來處理事務。』

English version: At that time, Lord Śakra, the king of gods, and the other gods were discussing state affairs in the Hall of Good Dharma. The Buddha, through his divine power, made them aware of the situation. Immediately, Lord Śakra, with countless attendants, playing heavenly music and surrounded by them, descended from the sky to where the Buddha was. They greeted the Buddha, bowed at his feet, and respectfully stood to one side, holding a jeweled vase filled with fragrant water. Then, the Tathagata extended his arm adorned with a hundred blessings, and from the tips of his five fingers, he emitted a great light, summoning all the gods to gather. He also emitted a pure light from the crown of his head, illuminating the sick bhikkhu. Upon being touched by the light, the bhikkhu's suffering immediately ceased, and his festering sores and pus became clean. He joined his palms and begged the Buddha for mercy, asking for the removal of his grave sins. At this moment, Lord Śakra knelt and offered the jeweled vase. The World Honored One accepted it and poured water from the vase onto the bhikkhu's head with his right hand, and then touched his body with his left hand. The chronic illness of the sick bhikkhu was immediately cured by the Tathagata's touch. Upon being healed, he was filled with immeasurable joy and wholeheartedly chanted: 'Namo Śākyamuni! Namo Great Compassionate Father! Namo Supreme King of Physicians! You have healed my illness today. May the Tathagata, through his original vows, compassionately accept me, bestow the medicine of Dharma, remove my mental afflictions, and eliminate all my heavy obstacles.' Then, the Buddha said to the bhikkhu, 'Today, I am repaying the deep kindness you showed me in the past.' He then expounded the Four Noble Truths of suffering, its cause, its cessation, and the path to its cessation, showing him the way to practice and attain perfect realization. The bhikkhu immediately attained the state of Arhat, possessing the three insights, six supernatural powers, and eight liberations. At that time, Lord Śakra and the assembly, upon hearing this, were filled with doubt: 'Now, the Tathagata has wasted his divine power, washing the pus and blood from the sick bhikkhu's sores, and then said, 'Today, I am repaying the deep kindness you showed me in the past.' We wish the Buddha would explain this clearly to us.' The Buddha said, 'Lord of Gods! In the immeasurable past, there was a village named Zeng Guang, where the land was fertile and the people were wealthy and happy. The inhabitants were all of noble lineage, and they respected an elder to handle their affairs.'

。未久有一老優婆塞，忽為惡人橫相謀害，將付囚執眾念無辜，詣斷事前明察釋放，當其危難即得免脫，是故我今作如是說。天帝當知，昔斷事者，豈異人乎？病比丘也。彼優婆塞臨難獲免，今此會中我身是也。是故菩薩經無量世，而於小恩常思大報，乃至成佛未曾廢忘。」

時天帝釋聞佛說已心大歡喜，諸來大眾作天妓樂各還所止，禮佛而退。

稱念三寶功德緣起第十二

昔者如來出現於世，乃為父王及諸大眾演說觀佛三昧法門，如來具足三十二相、八十種好，作黃金色無量光明。是時會中五百釋種，觀佛身相猶若灰人羸婆羅門，見已號哭自拔頭髮，舉身投地口鼻吐血。如來見之乃安慰曰：「汝勿號哭！吾為汝說。過去有佛名毗婆尸，入涅槃後於像法中，有一長者名曰月德，有五百子聰明多智，世間經籍無不該練，其父長者信奉三寶，常與諸子說佛法義，諸子邪見睹無信心。后時諸子同遇重病，父到子前泣淚合掌語諸子言：『汝等邪見不信佛法，今為無常利刀割切，汝命須臾憑何依怙？今有如來名毗婆尸，汝可志心稱念名號。』諸子聞已即依所教，稱南無佛、稱法及僧。稱已命終，由唸佛故即得生於四天王天；天中壽盡，由彼邪見昔因緣故還墮地獄

現代漢語譯本：不久，有一位老居士，忽然被惡人橫加謀害，被抓捕關押，眾人認為他是無辜的，便去請求審判官明察並釋放他。當他處於危難之時，立即得以脫險。因此，我現在這樣說。天帝應當知道，以前那位審判官，難道是別人嗎？就是生病的比丘啊。那位居士在危難時得以倖免，現在這個法會中，我就是他。所以菩薩經歷無量世，對於小小的恩惠，也常常想著要給予大的回報，乃至成佛也不會忘記。當時，天帝釋聽了佛的說法后，心中非常歡喜，前來參加法會的眾人演奏天樂，各自回到自己的住所，向佛禮拜後退下。稱念三寶功德緣起第十二過去，如來出現在世間，為父王和大眾演說觀佛三昧法門。如來具足三十二相、八十種好，身放金色無量光明。當時法會中有五百釋迦族人，觀看佛的身相，卻覺得像灰人一樣，如同瘦弱的婆羅門，看到后號啕大哭，自己拔頭髮，全身撲倒在地，口鼻流血。如來看到后就安慰他們說：『你們不要哭！我為你們說。過去有佛名叫毗婆尸，入涅槃后，在像法時期，有一位長者名叫月德，有五百個兒子，聰明多智，世間的經書沒有不精通的。他們的父親長者信奉三寶，常常給兒子們講說佛法，但兒子們有邪見，沒有信心。後來，兒子們同時得了重病，父親到兒子們面前，流著眼淚合掌對兒子們說：『你們因為邪見不信佛法，現在被無常的利刀切割，生命轉瞬即逝，依靠什麼呢？現在有如來名叫毗婆尸，你們可以一心稱念他的名號。』兒子們聽了后就按照父親教的，稱念『南無佛』、『南無法』和『南無僧』。稱念后就去世了，因爲念佛的緣故，就得以生到四天王天；在天上的壽命結束后，因為他們過去邪見的因緣，又墮入了地獄。

English version: Not long after, there was an old lay devotee who was suddenly and unjustly plotted against by evil people. He was arrested and imprisoned, and the people believed he was innocent. They went to the judge to request a fair investigation and his release. When he was in danger, he was immediately freed. Therefore, I say this now. Heavenly Emperor, you should know, was that judge in the past someone different? It was the sick monk. That lay devotee was saved from danger, and in this assembly, I am he. Therefore, Bodhisattvas, through countless lifetimes, always think of repaying even small kindnesses with great rewards, and they never forget this, even after becoming Buddhas. At that time, the Heavenly Emperor Sakra, having heard the Buddha's words, was greatly delighted. The assembly of people who had come played heavenly music, and each returned to their own dwelling, bowing to the Buddha before departing. The Twelfth Chapter on the Origin of the Merits of Reciting the Three Jewels In the past, when the Tathagata appeared in the world, he expounded the Samadhi of contemplating the Buddha to his father the king and the assembly. The Tathagata was endowed with the thirty-two marks and eighty minor characteristics, emitting golden and boundless light. At that time, there were five hundred Sakya clan members in the assembly. When they looked at the Buddha's form, they saw him as if he were an ashen person, like a weak Brahmin. Upon seeing this, they wailed and cried, pulling out their hair, throwing themselves to the ground, and bleeding from their mouths and noses. The Tathagata, seeing this, comforted them, saying, 'Do not weep! I will tell you. In the past, there was a Buddha named Vipasyin. After he entered Nirvana, during the Dharma-imitation period, there was an elder named Moon Virtue who had five hundred sons. They were intelligent and wise, and they were well-versed in all the world's scriptures. Their father, the elder, believed in the Three Jewels and often spoke to his sons about the Dharma. However, the sons had wrong views and no faith. Later, the sons all fell seriously ill. The father went before his sons, weeping and joining his palms, and said to them, 『Because of your wrong views and lack of faith in the Dharma, you are now being cut by the sharp knife of impermanence. Your lives are fleeting. What can you rely on? Now there is a Tathagata named Vipasyin. You can wholeheartedly recite his name.』 Upon hearing this, the sons followed their father's instructions and recited 『Namo Buddha,』『Namo Dharma,』 and 『Namo Sangha.』 After reciting, they passed away. Because of reciting the Buddha's name, they were reborn in the Heaven of the Four Heavenly Kings. When their lifespan in heaven ended, due to their past wrong views, they fell back into hell.

。獄卒羅剎以熱鐵叉刺其眼目，受是苦惱憶父所教，稱南無佛，以是得免從地獄出，得生人中貧窮下賤。

「後有式棄如來出世，亦得值遇，但得聞名不睹佛形，以至毗舍浮佛、拘留孫佛、拘那含牟尼佛、迦攝波佛，如是六佛次第出世，但得聞名皆不睹見。以由得聞六佛名故，今得與我同生釋種。我之身色如閻浮金，汝見灰色羸婆羅門，皆因往昔輕毀於佛，深著邪見招斯重障。汝今可稱過去佛名，亦稱我名，彌勒佛名，汝父名等，稱已作禮，及向大眾大德僧前，五體投地發露懺悔邪見之罪。」

諸人受教懺悔畢已，宿殃消散三業清凈，見佛身相作黃金色，巍巍堂堂如須彌山，三十二相、八十種好無量光明，歡喜踴躍得證初果，求佛出家漸次證得阿羅漢果，三明六通具八解脫。

佛告諸比丘：「我滅度后若稱我名及諸佛名，所獲福報無量無邊。阿難！汝觀如來，在路行時，能使大地，高處令下下處令高，高下諸處悉能平正，佛履涉已地相如本；一切林木傾側向佛，樹神現身曲躬禮敬，佛經游已林木依舊；一切丘陵坑坎堆阜，穢惡不凈瓦礫荊棘，皆悉屏去掃灑清潔，眾華布地異香芬馥。又復如來足躡長陌，無情土木尚皆傾奉，何況有情而常不敬

現代漢語譯本：獄卒羅剎用燒紅的鐵叉刺他的眼睛，他受著痛苦，想起了父親教他的話，稱念『南無佛』，因此得以免於地獄之苦，轉生到人間，但卻很貧窮。後來，式棄如來出世，他也得以遇到，但只是聽聞佛名，沒有見到佛的形像。直到毗舍浮佛、拘留孫佛、拘那含牟尼佛、迦葉佛，這六佛依次出世，他都只是聽聞佛名，沒有見到佛的形像。因為聽聞過這六佛的名號，他現在才能和我一同轉生為釋迦種姓。我的身色像閻浮檀金一樣，你們看到的這個灰色、瘦弱的婆羅門，都是因為他過去輕慢佛陀，執著邪見，才招致如此深重的業障。你們現在可以稱念過去諸佛的名號，也稱念我的名號，彌勒佛的名號，你們父親的名號等等，稱念之後要作禮，並且在大眾和高僧面前，五體投地，發露懺悔邪見之罪。這些人接受教誨，懺悔完畢后，過去的罪業消散，身口意三業清凈，看到佛陀的身相呈現黃金色，巍峨莊嚴如須彌山，具足三十二相、八十種好，散發無量光明，他們歡喜踴躍，證得初果，請求佛陀允許他們出家，逐漸證得阿羅漢果，具足三明六通八解脫。佛陀告訴眾比丘：『我滅度后，如果稱念我的名號以及諸佛的名號，所獲得的福報無量無邊。阿難！你看看如來，在路上行走時，能使大地高處變低，低處變高，所有高低不平的地方都能變得平坦，佛陀走過之後，地面恢復原狀；一切樹木都向佛陀傾斜，樹神現身彎腰禮敬，佛陀走過之後，樹木恢復原狀；一切丘陵、坑洼、土堆、污穢不凈、瓦礫荊棘，都全部清除乾淨，地面變得清潔，鮮花鋪滿地面，散發奇異的香氣。而且，如來腳踩在長長的道路上，無情的土木尚且都傾身敬奉，何況有情眾生會不常懷敬意呢？』

English version: The prison guard Rakshasa pierced his eyes with a hot iron fork. Suffering this pain, he remembered his father's teachings and recited 'Namo Buddha.' Because of this, he was spared from hell and reborn into the human realm, but he was poor. Later, when the Tathagata Sikhi appeared in the world, he also had the opportunity to encounter him, but he only heard the Buddha's name and did not see his form. This continued until the appearance of the Tathagatas Vessabhu, Kakusandha, Konagamana, and Kassapa. These six Buddhas appeared in succession, and he only heard their names but did not see their forms. Because he had heard the names of these six Buddhas, he is now able to be reborn into the Shakya lineage with me. My body is the color of Jambudvipa gold. The gray, emaciated Brahmin you see is because he slighted the Buddha in the past and clung to wrong views, thus incurring such heavy karmic obstacles. Now, you can recite the names of the Buddhas of the past, as well as my name, the name of Maitreya Buddha, your father's name, and so on. After reciting, you should bow and prostrate yourselves before the assembly and the venerable monks, confessing your sins of wrong views. After receiving the teachings and completing their repentance, their past karmic obstacles were dissolved, and their three karmas of body, speech, and mind were purified. They saw the Buddha's form as golden, majestic and dignified like Mount Sumeru, possessing the thirty-two marks and eighty minor marks, radiating immeasurable light. They rejoiced and attained the first fruit, requested the Buddha to allow them to leave home, and gradually attained the fruit of Arhatship, possessing the three insights, six supernormal powers, and eight liberations. The Buddha told the monks, 'After my parinirvana, if you recite my name and the names of the Buddhas, the merit you gain will be immeasurable and boundless. Ananda! Look at the Tathagata. When he walks on the road, he can make the high places low and the low places high, and all the uneven places become flat. After the Buddha has passed, the ground returns to its original state. All the trees lean towards the Buddha, and the tree spirits appear, bowing in reverence. After the Buddha has passed, the trees return to their original state. All the hills, pits, mounds, filth, impurities, rubble, and thorns are all cleared away, and the ground becomes clean. Flowers cover the ground, emitting a strange fragrance. Moreover, when the Tathagata steps on the long road, even inanimate earth and wood incline in reverence. How much more so should sentient beings always hold reverence?'

。何以故？我本修行菩薩道時，于諸有情不生憍慢，謙下承迎令生忻悅，以是善業得成佛已，情非情等於佛行時，皆悉傾側低頭禮敬。我昔曾以廣大資產，凈心奉施十方眾僧，以是緣故我今成佛，所至之處廣博嚴凈。又我往昔于諸聖賢同梵行者，于道路中平治灑掃，房舍資具泥飾周備，於一切時樂求佛道，利益安樂一切眾生，所至之處自然清凈。又彌盧山高廣八萬四千由旬，入大海中其量亦等，及鐵圍山高十二萬八千由旬，堅若金剛不可破壞，至於如來般涅槃時，無不傾側向佛作禮，若欲迴避不傾側者，無有是處。又佛如來心凈離染，所行之處，足無所污蟲蟻不損。佛不著履有三種因：一、令行人心生少欲，二、現足下千輻輪相，三、令見者心生歡喜。又佛行時其足去地離於四寸，有三種因：一者、愍地有蟲蟻故，二者、護地有生草故，三者、顯現佛神足故。汝等比丘，當如佛語依教修行，得盡苦際。」

造塔勝報緣起第十三

佛告阿難：「我今於此大眾之所，略說造塔所得功德，汝當諦聽善思念之。假使以四天下滿中所有草木叢林，皆為人身，彼一一人發心修行，隨其所證或有獲得須陀洹果、斯陀含果、阿那含果、阿羅漢果及緣覺果

現代漢語譯本：這是什麼緣故呢？我過去修行菩薩道時，對於一切眾生不生驕慢，謙虛恭敬地迎接他們，使他們心生歡喜。因為這個善業，我成佛后，有情和無情之物在我行走時，都傾斜低頭向我禮敬。我過去曾以大量的財富，以清凈的心奉獻給十方僧眾。因為這個緣故，我今天成佛后，所到之處都廣闊而莊嚴清凈。我又在過去，對於那些與我一同修行的聖賢，在道路上平整灑掃，房舍和用具都修繕完備。我時時刻刻都樂於追求佛道，利益安樂一切眾生，因此我所到之處自然清凈。還有，須彌山高廣八萬四千由旬，深入大海的深度也相同，以及鐵圍山高十二萬八千由旬，堅固如金剛不可破壞。當如來涅槃時，沒有不傾斜向佛作禮的，如果想要回避不傾斜，是不可能的。而且，佛如來的心清凈沒有污染，所行走的地方，腳不會沾染污垢，也不會傷害蟲蟻。佛不穿鞋有三種原因：第一，使修行人心生少欲；第二，顯現足下的千輻輪相；第三，使見到的人心生歡喜。還有，佛行走時，腳離地面四寸，有三種原因：第一，憐憫地上有蟲蟻；第二，保護地上生長的草；第三，顯現佛的神足。你們這些比丘，應當按照佛的教導修行，才能達到解脫痛苦的境界。」現代漢語譯本：建造佛塔的殊勝果報的緣起第十三。佛告訴阿難：『我現在在這裡大眾面前，簡略地說一下建造佛塔所得到的功德，你應當仔細聽，好好思考。假設用四天下充滿的草木叢林，都變成人身，他們每一個人都發心修行，隨著他們所證悟的程度，或許有人獲得須陀洹果、斯陀含果、阿那含果、阿羅漢果以及緣覺果。』

English version: Why is this so? When I was practicing the Bodhisattva path, I did not give rise to arrogance towards all sentient beings. I humbly welcomed them, causing them to rejoice. Because of this virtuous karma, after I attained Buddhahood, both sentient and insentient things would incline and bow in reverence when I walked. In the past, I used vast wealth to offer with a pure heart to the Sangha of the ten directions. Because of this, now that I have become a Buddha, the places I go are vast, magnificent, and pure. Also, in the past, for those sages and fellow practitioners, I would level and sweep the roads, and repair and prepare the dwellings and supplies. At all times, I was happy to seek the Buddha path, benefiting and bringing peace to all beings. Therefore, the places I go are naturally pure. Furthermore, Mount Sumeru is 84,000 yojanas high and wide, and its depth into the ocean is the same. The Iron Mountain is 128,000 yojanas high, as firm as diamond and indestructible. When the Tathagata enters Nirvana, all of them incline and bow to the Buddha. If they wanted to avoid inclining, it would be impossible. Moreover, the Buddha Tathagata's mind is pure and free from defilement. The places he walks, his feet do not get dirty, nor do they harm insects. The Buddha does not wear shoes for three reasons: first, to cause practitioners to have few desires; second, to reveal the thousand-spoked wheel mark on his feet; and third, to cause those who see it to rejoice. Also, when the Buddha walks, his feet are four inches above the ground for three reasons: first, to have compassion for the insects on the ground; second, to protect the grass growing on the ground; and third, to manifest the Buddha's divine powers. You monks should practice according to the Buddha's teachings, so that you may reach the end of suffering. English version: The Thirteenth Chapter on the Origin of the Meritorious Rewards of Building Stupas. The Buddha told Ananda, 'Now, in this assembly, I will briefly speak about the merits obtained from building stupas. You should listen carefully and contemplate it well. Suppose that all the grass and forests filling the four continents were to become human bodies, and each of them were to aspire to practice. Depending on their level of realization, some might attain the Srotapanna fruit, the Sakadagami fruit, the Anagami fruit, the Arhat fruit, and the Pratyekabuddha fruit.'

。時有長者以凈施心長時供給飲食、衣服、臥具、醫藥，盡其形壽令無所乏，至滅度后一一復為起立塔廟，繒蓋、幢幡、廣大嚴飾，香華、燈涂種種供養。阿難！是人所得福報寧為多不？」「甚多世尊！」

佛言：「阿難！此大長者，雖獲其福猶有限量。不如有人于佛滅后，以敬慕心求一舍利，至極微細如芥子許，造塔供養，其量正等一庵摩果。塔心之木堅直如針，上施露盤猶如棗葉，中安佛像量同𪍿麥，或香或燈隨分供養。阿難！以彼長者所作福行，類修佛塔不可為比。以要言之，若以造塔所有勝報，分為百分不及其一，千萬億分亦不及一，乃至算數譬喻所不能知。阿難！當知如來於塵沙劫積習熏修五分法身出生功德，所謂戒分、定分、慧分、解脫分、解脫知見分，四無量心、六波羅蜜，自利利他難行苦行，不可思議神通願力，世出世間無能勝者。所以者何？由佛成就無量無邊真實慧故。阿難！一切如來在昔因地，知眾生界自性清凈，為彼客塵煩惱所覆；然彼畢竟染污不及。是故如來出興於世，為諸眾生說微妙法，除諸垢濁令得解脫。」

出家功德緣起第十四

佛在世時，王舍城中有一長者，名曰福增，年過百歲齒衰力屈，家中大小無不生厭

現代漢語譯本：有時，有德高望重的人以純凈的佈施之心，長期供養飲食、衣服、臥具、醫藥，盡其一生使其毫無匱乏，直至去世后，又一一為其建立佛塔廟宇，用絲綢、傘蓋、旗旛等廣為莊嚴裝飾，並以香、花、燈等各種供品進行供養。阿難，這個人所獲得的福報難道不多嗎？』『世尊，非常多！』佛說：『阿難，這位大長者雖然獲得了福報，但仍然有限。不如有人在佛陀滅度后，以恭敬仰慕之心，求得一顆舍利，即使極其微小如芥子般，建造佛塔供養，其大小正等於一個庵摩羅果。塔中心的木頭堅硬筆直如針，上面安置露盤猶如棗葉，中間安放佛像大小如同大麥，或者以香或燈隨分供養。阿難，以那位長者所做的福行，與修造佛塔相比，不可同日而語。總而言之，如果將建造佛塔所獲得的殊勝福報分為一百份，連其中一份都比不上，分為千萬億份也比不上，乃至用算數譬喻都無法知曉。阿難，應當知道如來在塵沙劫中積累熏修五分法身所產生的功德，即戒分、定分、慧分、解脫分、解脫知見分，四無量心、六波羅蜜，自利利他的難行苦行，不可思議的神通願力，世間和出世間都無人能勝過。這是為什麼呢？因為佛成就了無量無邊的真實智慧。阿難，一切如來在過去因地時，就知道眾生界自性清凈，被客塵煩惱所覆蓋；然而，那畢竟不能染污其本性。因此，如來才出現於世，為眾生宣說微妙的佛法，去除各種污垢，使他們獲得解脫。』出家功德緣起第十四佛在世時，王舍城中有一位長者，名叫福增，年過百歲，牙齒衰落，體力衰竭，家中大小沒有不對他感到厭煩的。

English version: Sometimes, there are elders who, with pure giving hearts, provide food, clothing, bedding, and medicine for a long time, ensuring they lack nothing throughout their lives. After their passing, they also build stupas and temples for them, extensively decorating them with silk, canopies, and banners, and making various offerings of incense, flowers, and lamps. Ananda, is the merit gained by such a person not great? 『Very great, World Honored One!』 The Buddha said, 『Ananda, although this great elder gains merit, it is still limited. It is not as great as someone who, after the Buddha's passing, with a respectful and admiring heart, seeks a relic, even as tiny as a mustard seed, and builds a stupa for its veneration, the size of which is equal to an amla fruit. The wood at the center of the stupa is firm and straight like a needle, with a dew plate on top resembling a jujube leaf, and a Buddha image placed in the middle, the size of a barley grain, or with incense or lamps offered according to one's means. Ananda, the meritorious deeds of that elder cannot compare to the merit of building a stupa. In short, if the superior merit of building a stupa were divided into one hundred parts, it would not be comparable to even one part; if divided into trillions, it would still not be comparable; it is beyond the ability of calculation or analogy to comprehend. Ananda, you should know that the Tathagata, through countless kalpas, has accumulated and cultivated the merits of the fivefold Dharma body, namely the divisions of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, the four immeasurable minds, the six perfections, the difficult practices of self-benefit and benefiting others, the inconceivable spiritual powers and vows, and is unsurpassed in both the worldly and the transcendental realms. Why is this so? Because the Buddha has attained immeasurable and boundless true wisdom. Ananda, all Tathagatas, in their past causal stages, knew that the nature of the realm of sentient beings is pure, but is covered by the defilements of adventitious afflictions; however, these afflictions ultimately cannot defile their true nature. Therefore, the Tathagata appears in the world to expound the subtle Dharma to all sentient beings, removing all defilements and enabling them to attain liberation.』 The Origin of the Merits of Renunciation, Fourteenth When the Buddha was in the world, in the city of Rajagriha, there was an elder named Fu Zeng, who was over a hundred years old, with failing teeth and declining strength. Everyone in his household was disgusted with him.

。聞說出家心生歡喜，功德無量譬喻不及，出家之利，高於須彌，深於巨海，廣于虛空。所以然者？由出家故方得成佛，三世諸佛未有不因舍家出家成佛者也。是時長者來詣佛所欲求出家，值佛游化，即便往至舍利弗所，見其熟老不為攝受；如是遍至五百羅漢，悉不肯度。

時彼長者即出寺外發聲大哭，於是世尊從后而至，種種誨喻令其心悅，即語目連：「收其出家，與受其戒。」乃為新學小比丘輩，常生調戲之所嬈亂，便自溺水欲喪身命。目連觀見，即以神力接置岸上。因問其故，具如上說。「此人愚鈍瞋恚若斯，不以三塗報應之怖而攝化之，無由得道。」

時彼目連欲乘空行，乃令專意執袈裟角，漸次遊歷到大海邊，見有新斃端正婦人，便有一蟲從其口出而從鼻入，復從眼出從耳而入，目連見已舍之而去。弟子白言：「此是何人？」師曰：「此是舍衛城中大商之婦，自恃顏貌不修福業，承夫寵念損害一切，偕行至此沒水而終，海不納尸漂出在岸，猶愛故身作此蟲耳，后入地獄受諸苦報。」

漸次前行見一女人，自泥大鑊水滿火然，脫衣入中皮肉各離，吹骨在外尋覆成形，自取其肉而啖食之

現代漢語譯本：聽說出家修行，心中便生出歡喜，其功德之大，無法用譬喻來形容。出家的利益，比須彌山還高，比大海還深，比虛空還廣闊。為什麼會這樣呢？因為只有通過出家才能成佛，過去、現在、未來三世諸佛，沒有不是因為捨棄家庭出家而成就佛道的。當時，那位長者來到佛陀所在的地方，想要請求出家，但正趕上佛陀外出游化，於是就去拜訪舍利弗，見他年事已高，不肯接納他；像這樣，他遍訪了五百羅漢，都沒有人肯度他出家。這時，那位長者就走出寺廟，放聲大哭。於是，世尊從後面來到，用各種道理開導他，使他心生歡喜，就對目連說：『收他出家，給他授戒。』後來，他因為被新學的小比丘們經常調戲、戲弄，就自己跳入水中想要結束生命。目連看見后，就用神力把他救到岸上。目連問他原因，他把上面的事情都說了。目連說：『這個人愚笨又容易生氣，如果不以地獄報應的恐怖來教化他，是無法得道的。』當時，目連想要乘空飛行，就讓他專心抓住袈裟的衣角，漸漸地遊歷到海邊，看見一個剛死不久、容貌端正的婦人，就有一條蟲子從她的口中出來，又從鼻孔進去，又從眼睛出來，從耳朵進去。目連看見后就離開了。弟子問：『這是什麼人？』目連說：『這是舍衛城中一個大商人的妻子，她仗著自己的美貌，不修福德，依仗丈夫的寵愛，損害一切人，和丈夫一起走到這裡，落水而死，海水不接納她的屍體，把她衝到岸邊，她仍然貪愛自己的身體，所以變成蟲子，以後還要下地獄遭受各種苦報。』他們漸漸向前走，看見一個女人，自己在一個泥制的大鍋里，鍋里盛滿了水，下面燃著火，她脫下衣服進入鍋中，皮肉都分離了，骨頭被吹到外面，一會兒又重新長成身體，自己拿起自己的肉來吃。

English version: Upon hearing about the joy of leaving home for spiritual practice, his heart was filled with delight. The merit of such an act is immeasurable, beyond any comparison. The benefits of leaving home are higher than Mount Sumeru, deeper than the vast ocean, and wider than the empty sky. Why is this so? Because only through leaving home can one attain Buddhahood. All Buddhas of the past, present, and future have attained Buddhahood by abandoning their homes and entering monastic life. At that time, the elder came to where the Buddha was, seeking to leave home, but it happened that the Buddha was away on a teaching tour. So, he went to visit Shariputra, but seeing that he was old, Shariputra did not accept him. In this way, he visited five hundred Arhats, but none of them were willing to ordain him. Then, the elder went out of the temple and cried loudly. Thereupon, the World Honored One came from behind, and with various teachings, made his heart joyful. He then said to Maudgalyayana, 『Accept him into the monastic order and give him the precepts.』 Later, because he was often teased and harassed by the newly ordained young monks, he threw himself into the water, wanting to end his life. Maudgalyayana saw this and used his divine power to bring him to the shore. He asked him the reason, and he explained everything that had happened. Maudgalyayana said, 『This person is foolish and easily angered. If he is not taught through the fear of the retribution of the three evil realms, he will not be able to attain the Way.』 At that time, Maudgalyayana wanted to travel through the air, so he had him hold onto the corner of his robe. Gradually, they traveled to the seashore, where they saw a newly deceased, beautiful woman. A worm came out of her mouth, entered her nose, came out of her eyes, and entered her ears. Upon seeing this, Maudgalyayana left. His disciple asked, 『Who is this person?』 The teacher said, 『This is the wife of a great merchant in Shravasti. She relied on her beauty, did not cultivate merit, and, relying on her husband's favor, harmed everyone. She came here with her husband, fell into the water, and died. The sea did not accept her body, so it was washed ashore. She still loves her body, so she became a worm. Later, she will go to hell and suffer various torments.』 Gradually moving forward, they saw a woman in a large mud cauldron filled with water and burning with fire. She took off her clothes and entered the cauldron. Her skin and flesh separated, and her bones were blown outside. After a while, her body reformed, and she took her own flesh and ate it.

。福增白師：「此是何人？」師曰：「舍衛城中有優婆塞，崇重三寶請僧供養，常造美膳遣婢送之，每至屏處選好先食。大家察問：『汝無竊食？』婢言：『比丘食訖有殘與我，我得食之；若我先食，愿於後世自食身肉。』以是因緣先受華報，果在地獄。」

次復前行見一骨山，其量高廣七百由旬，障其日光使海陰黑。是時目連登此山上，有大肋骨往來經行。福增白師：「此何骨山？」「汝欲知者，即是汝之故身骨也。」福增聞已，身毛恐聳惶怖流汗，白和尚言：「聞我今者心未摧裂，愿時為說本末因緣！」目連告曰：「生死輪轉無有邊際，善惡業報影響無差。昔過去世此閻浮提，有一聚落民物富盛。時有長者名曰法增，宗族已來篤信三寶，好行仁惠不傷生命，居人推之以為令長，數十年間民物安泰，咸賴其德如己之父。時彼令長，或因閑暇習其博奕，惡友得便而親輔之，授彼邪說廢其政事。未久境內強惡恣橫，按訟交舉刑罰不中。忽偶一時吏呈款實，適值令長博奕不勝，無暇顧覽盡令處死。來日乃問諸軍吏曰：『罪人何所？』答以戮竟。令長聞已悶絕躄地，水灑乃穌，垂淚而言：『親愛珍寶悉皆住此，唯我一人獨入地獄，而我今者率易殺人，當知即是旃陀羅類

現代漢語譯本：福增白師問：『這是什麼人？』目連尊者說：『舍衛城裡有個優婆塞，非常尊敬佛法僧三寶，經常請僧人供養，他常常做好吃的飯菜，讓婢女送去。婢女每次到了沒人的地方，就先挑好的吃。主人家問她：『你沒有偷吃吧？』婢女說：『比丘吃完後有剩下的給我，我才能吃；如果我先吃，我願來世自己吃自己的肉。』因為這個因緣，她先受了花報，果報在地獄。』接著往前走，又看到一座骨山，這座山高廣七百由旬，遮擋了陽光，使海面都變得陰暗。這時，目連登上這座山，看到有巨大的肋骨在來回移動。福增白師問：『這是什麼骨山？』目連說：『你想知道的話，這就是你前世的骨頭。』福增聽了，嚇得毛髮豎立，驚恐地流汗，對目連說：『我聽到這些，心還沒有崩潰，希望您能為我講講事情的來龍去脈！』目連告訴他：『生死輪迴沒有盡頭，善惡的業報就像影子一樣不會有差錯。過去世，在這個閻浮提，有一個村落，人民生活富足。當時有個長者名叫法增，他家族一直以來都篤信三寶，喜歡行善，不傷害生命，人們推舉他做首領，幾十年間，人民生活安定，都依賴他的恩德，把他當做自己的父親。後來，這位首領，有時因為閑暇就喜歡上了賭博，壞朋友趁機接近他，教他邪說，荒廢了政事。沒過多久，境內強盜橫行，訴訟案件堆積如山，刑罰也不公正。有一次，官吏呈上案件的實情，正好趕上首領賭博輸了，沒時間看，就全部判處死刑。第二天，他問手下官吏：『犯人怎麼樣了？』官吏回答說：『都處決完了。』首領聽了，昏倒在地，用水潑醒后，流著淚說：『親人珍寶都留在這裡，只有我一個人要下地獄，而我今天竟然如此草率地殺人，應當知道我就是旃陀羅之類的人。』

English version: The white-haired teacher Fu Zeng asked, 'Who is this person?' The Venerable Maudgalyayana said, 'In Shravasti, there was a lay devotee who deeply respected the Three Jewels and often invited monks for offerings. He would always prepare delicious meals and send a maidservant to deliver them. Each time she reached a secluded place, she would pick out the best food to eat first. The family asked her, 'Have you not been stealing food?' The maidservant replied, 'After the monks have eaten, they give me the leftovers, and then I can eat; if I eat first, I wish to eat my own flesh in the next life.' Because of this cause, she first received a flower-like reward, and the fruit was in hell.' Continuing forward, they saw a mountain of bones, which was seven hundred yojanas high and wide, blocking the sunlight and darkening the sea. At this time, Maudgalyayana climbed this mountain and saw large ribs moving back and forth. The white-haired teacher Fu Zeng asked, 'What is this mountain of bones?' Maudgalyayana said, 'If you wish to know, these are the bones of your former body.' Upon hearing this, Fu Zeng's hair stood on end, and he was terrified and sweating. He said to Maudgalyayana, 'Hearing this, my heart has not yet broken. I wish you would tell me the cause and effect of this!' Maudgalyayana told him, 'The cycle of birth and death has no end, and the karmic retribution of good and evil is as sure as a shadow. In a past life, in this Jambudvipa, there was a village where the people were prosperous. At that time, there was an elder named Fa Zeng, whose family had always believed in the Three Jewels. He liked to do good deeds and did not harm living beings. The people elected him as their leader. For decades, the people lived in peace and relied on his virtue as if he were their father. Later, this leader, sometimes because of leisure, became fond of gambling. Bad friends took the opportunity to approach him, taught him heretical views, and caused him to neglect his duties. Before long, bandits ran rampant in the territory, lawsuits piled up, and punishments were unjust. Once, an official presented the facts of a case, but it happened that the leader was losing at gambling and had no time to look at it, so he ordered all of them to be executed. The next day, he asked his officials, 'What happened to the criminals?' The officials replied, 'They have all been executed.' Upon hearing this, the leader fainted and fell to the ground. After being revived with water, he wept and said, 'My loved ones and treasures are all here, but I alone must go to hell. And today, I have so rashly killed people. I should know that I am like a Chandala.'

。』作是念已尋便命終，生大海中作摩竭魚，其身長大七百由旬。」

佛言：「目連！若諸官屬自恃威勢，枉克民物殺戮無數，命終多墮摩竭大魚，為諸小蟲匝食其軀，身癢指山蟲血污海，流將百里水皆紅赤。彼魚一眠經于百歲，睡起吸水如注大河。爾時適有眾商采寶，值魚張口，船趣如飛將入魚腹，賈人悲號一時同聲稱南無佛！魚聞佛名閉口水止，由佛慈護眾商得活。時摩竭魚忍渴而死，有諸夜叉羅剎水神，競拽魚身出置海岸。」

爾時尊者大目乾連，將其弟子福增比丘，遊行畢已還至佛所，頭面作禮歡喜無量，深悟生死無常、苦、空，盡諸有結得羅漢果。

菩薩本生鬘論卷第四大正藏第 03 冊 No. 0160 菩薩本生鬘論

菩薩本生鬘論卷第五

聖勇菩薩等造

宋朝散大夫試鴻臚少卿同譯經梵才大師紹德慧詢等奉　詔譯

如彼縛力性用廣大，勝義力用盡漏邊際；善根發生遠離彼倒，如理寂靜無有損減，實因義利相狀鮮潔，熾盛崇修增上供養；如是聚落處處增修彼彼變易，勝義行邊和合無諍；施無顛倒覺悟無諍，如是處中遠離二邊，善哉自性和合如是。彼佈施邊諸天愛樂，長夜精進圓滿勝義，有情智慧因世尊生，如是色相增上圓滿

現代漢語譯本：『他這樣想后就立刻去世了，轉生到大海中成為一條摩竭魚，身長七百由旬。』佛陀說：『目連，如果那些官員仗恃權勢，枉法欺壓百姓，濫殺無辜，死後大多會墮入成為摩竭大魚，被各種小蟲啃食身體，身體瘙癢難耐時，用身體摩擦山體，蟲血污染海水，流淌百里，海水都變成紅色。這條魚一睡就是一百年，醒來吸水就像大河傾瀉。這時正好有商人去採寶，遇到魚張開大口，船隻像飛一樣被吸入魚腹，商人們悲號，同時稱念「南無佛！」魚聽到佛號就閉上嘴，水也停止了，因為佛的慈悲護佑，商人們得以活命。這時摩竭魚忍受飢渴而死，有夜叉、羅剎等水神，爭相拖拽魚身到岸邊。』當時，尊者大目犍連帶著他的弟子福增比丘，完成任務后回到佛陀那裡，頂禮佛陀，歡喜無量，深刻領悟到生死無常、苦、空的道理，斷盡一切煩惱，證得阿羅漢果。《菩薩本生鬘論》卷第四大正藏第 03 冊 No. 0160 《菩薩本生鬘論》《菩薩本生鬘論》卷第五聖勇菩薩等造宋朝散大夫試鴻臚少卿同譯經梵才大師紹德慧詢等奉詔譯就像那縛力，其性質和作用廣大，勝義的力量達到漏盡的邊際；善根生髮，遠離顛倒，如理寂靜，沒有損減，真實的因果義理，相狀鮮明潔凈，熾盛地修行，增上供養；像這樣，聚落處處增修，不斷變化，勝義的修行達到和合無諍的境界；佈施沒有顛倒，覺悟沒有爭論，像這樣處於中道，遠離兩邊，善哉，自性和合就是這樣。佈施的功德，諸天都喜愛，長夜精進，圓滿勝義，有情眾生的智慧，因世尊而生，像這樣，色相增上圓滿。

English version: 'Having thought thus, he immediately died and was reborn in the great ocean as a Makara fish, its body seven hundred yojanas long.' The Buddha said, 'Maudgalyayana, if those officials rely on their power, unjustly oppress the people, and kill countless beings, after death they will mostly fall into the realm of the great Makara fish, where they will be eaten by various small insects. When their bodies itch unbearably, they will rub against mountains, and the insect blood will pollute the sea, flowing for hundreds of miles, turning the water red. This fish sleeps for a hundred years, and when it wakes up, it sucks in water like a great river pouring in. At that time, there happened to be merchants collecting treasures, and they encountered the fish opening its mouth. The ship was sucked into the fish's belly as if flying. The merchants cried out in sorrow, and at the same time, they chanted 'Namo Buddha!' When the fish heard the Buddha's name, it closed its mouth, and the water stopped. Because of the Buddha's compassionate protection, the merchants were able to survive. Then the Makara fish died of thirst and hunger, and there were Yakshas, Rakshasas, and water spirits who competed to drag the fish's body to the shore.' At that time, the Venerable Mahāmaudgalyāyana, having completed his task, returned to the Buddha with his disciple Bhikshu Fu Zeng, prostrated himself before the Buddha, and was filled with immeasurable joy. He deeply understood the impermanence, suffering, and emptiness of life and death, and having exhausted all afflictions, attained the fruit of Arhatship. 'The Garland of Jataka Tales of the Bodhisattva', Volume Four Taisho Tripitaka Volume 03, No. 0160, 'The Garland of Jataka Tales of the Bodhisattva' 'The Garland of Jataka Tales of the Bodhisattva', Volume Five Composed by Saint Vira Bodhisattva and others Translated by the Song Dynasty's Grand Master of the Court of Imperial Sacrifices, Shao De Hui Xun, and others, by Imperial Decree Like that power of binding, its nature and function are vast, the power of ultimate truth reaches the boundary of the exhaustion of outflows; good roots arise, far from perversion, in accordance with the principle of tranquility, without diminution, the true cause and effect principle, the appearance is clear and pure, vigorously cultivating, increasing offerings; like this, settlements everywhere are increasing cultivation, constantly changing, the practice of ultimate truth reaches the state of harmony without dispute; giving without perversion, enlightenment without dispute, like this, being in the middle way, far from the two extremes, good, the nature of harmony is like this. The merit of giving, all the gods love, long night of diligence, fulfilling the ultimate truth, the wisdom of sentient beings, arises because of the World Honored One, like this, the appearance is increasingly complete.

。運無諍施廣大清凈，如來色相真實最上。菩薩施行莊嚴尊者護國本生義邊十一。

實丈夫相和合無變，所謂隨順聽聞菩薩之行，發起隨順自所得法寂靜無變，廣大梵行圓滿修作。彼處復修無生善業，聽聞甚深增上妙行，了知教誨修崇之事，聽聞成就根本自性。住於過去增上寂靜，調伏有情擔負重任，德行真實發語誠諦，使令增上瞋恚有情其心不生。又有是處，無勝義法作瞋恚生，如是有學戒德之人，遷變苦受無有止息。了知輪迴自性邊際，佈施恭奉無慾希果，寂靜安樂圓滿依止，名相自在止息遷變，智慧為上。是處有學出離煩惱，如是法師真實出生自在之因，無顛倒義誠實語言，無相之意圓滿息惡，無有邊際顛倒法盡。是時彼煩惱障寂然靜止，遠離言說真實語言。

云何遠離童女苦邊？染不傾動有學遠離。云何染本？貪慾勢力盛不可止，增上遷變求染障盡勝義無倒，室女苦受繫縛如是，行寂靜因了知無諍，最上佈施了知無縛，寂然修作離倒言說。梵天之眾增上議論，圓滿見性相應智慧無處不了，有學遠離得戒和尚，力能損壞彼顛倒因，亦能造論，發生教授、阿阇梨、證戒師等軌範，圓滿實因乃至如彼，無倒言論彼諍增上，善凈止息能斷染縛，如是空性方便了知出離纏縛性凈

現代漢語譯本：執行無諍的佈施廣大而清凈，如來的色相真實而至高無上。菩薩的施行莊嚴，尊者護國，本生義理有十一方面。實丈夫的相貌和合不變，即是隨順聽聞菩薩的修行，發起隨順自己所得的法，寂靜不變，廣大梵行圓滿修習。他們在那裡又修無生的善業，聽聞甚深增上的妙行，瞭解教誨修崇之事，聽聞成就根本自性。安住於過去增上的寂靜，調伏有情，擔負重任，德行真實，發語誠實，使令增上瞋恚的有情其心不生。又有這樣的地方，沒有勝義法會產生瞋恚，像這樣有學戒德的人，遷變苦受沒有止息。瞭解輪迴自性的邊際，佈施恭敬奉獻，沒有慾望希求果報，寂靜安樂圓滿依止，名相自在，止息遷變，以智慧為上。這裡有學的人出離煩惱，像這樣的法師真實出生自在的原因，沒有顛倒的意義，誠實的語言，無相的意念圓滿息滅惡行，沒有邊際，顛倒的法都盡了。這時，他的煩惱障礙寂然靜止，遠離言說，真實語言。如何遠離童女的苦邊？不被染污所動搖的有學之人能夠遠離。什麼是染污的根本？貪慾的勢力強盛不可遏止，增上遷變，求染的障礙盡除，勝義無倒，室女的苦受被束縛就是這樣，修行寂靜的原因是瞭解無諍，最上的佈施是瞭解無縛，寂然修作，遠離顛倒的言說。梵天之眾增上議論，圓滿見性，相應智慧無處不瞭解，有學之人遠離，得到戒和尚，有能力損壞那些顛倒的原因，也能造論，發生教授、阿阇梨、證戒師等軌範，圓滿真實的原因乃至像他們那樣，沒有顛倒的言論，那些諍論增上，善凈止息，能斷除染縛，像這樣空性的方便，瞭解出離纏縛的自性清凈。

English version: The unobstructed giving is vast and pure, the Tathagata's form is real and supreme. The Bodhisattva's practice is dignified, the venerable one protects the country, and there are eleven aspects to the meaning of the Jataka. The appearance of a true man is harmonious and unchanging, that is, to follow and listen to the Bodhisattva's practice, to initiate the practice that follows one's own attained Dharma, peaceful and unchanging, and to fully cultivate the vast Brahma-conduct. There, they further cultivate the good karma of non-birth, listen to the profound and supreme wonderful practices, understand the matters of teaching and cultivation, and listen to the attainment of the fundamental nature. Abiding in the past supreme tranquility, taming sentient beings, bearing heavy responsibilities, with virtuous conduct being real, speaking truthfully, and causing sentient beings with increased anger not to generate such thoughts. There are also places where no supreme Dharma will generate anger, like this, those with learning and precepts, their changing suffering has no end. Understanding the boundaries of the nature of reincarnation, giving with respect and offering without desire for reward, peaceful and joyful, fully relying on it, the freedom of names and forms, ceasing change, with wisdom as the highest. Here, those who are learning are liberated from afflictions, like this, the Dharma masters are truly born from the cause of freedom, without inverted meanings, with truthful language, the thought of no form fully extinguishes evil, without boundaries, and inverted Dharma is exhausted. At this time, their afflictive obstacles are peacefully stilled, far from words, with truthful language. How to be free from the suffering of a maiden? Those who are learning and not moved by defilement can be free. What is the root of defilement? The power of greed is strong and unstoppable, increasing change, the obstacles of seeking defilement are completely removed, the supreme meaning is not inverted, the suffering of a maiden is bound like this, the cause of practicing tranquility is understanding non-contention, the supreme giving is understanding non-attachment, practicing tranquility, far from inverted speech. The assembly of Brahma increases discussion, fully seeing the nature, corresponding wisdom understands everything, those who are learning are far away, obtaining the precept master, having the ability to destroy those inverted causes, and also being able to create treatises, generating teachings, Acharyas, precept-certifying masters, and other norms, fully real causes, even like them, without inverted speech, those disputes increase, good and pure cessation, able to cut off the bonds of defilement, like this, the skillful means of emptiness, understanding the liberation from the bonds of the nature of purity.

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云何了達業用？智慧了知無遷變法，名出世間，一切塔廟梵天福因了知如是，此真實因增上界性，獲天之報無瞋相應，自處清凈希求如是。此言聽受蔭覆如蓋，求修習行依仗師友，教誨如是依賢善人，無卒暴因修勝義行，誠實如是了知難得。菩薩靜住是處具足，菩薩粗重無顛倒行無縛染意，離獨覺行出暗純慢。

云何如空相縛廣大如雲，凡夫難出？甚深之法殊勝難得，發生想念思惟不及，菩薩誠言示教方入。有大梵眾我生其中，遠離人趣彼無災禍，有此誠因施設相貌，無求顛倒行十善行，無憂苦縛處無有染，自體鮮潔獲清凈報。是處菩薩語言教授戒清涼義，靜住無倒豁虛行相，承師示論空寂之相。

云何有情獲得師授十善業因？遠離有、空、斷、常四邊。云何無因遠離？有世間因名顛倒業，有情無知不了倒本，造作我慢眼無窺視，顛倒瀑流增長流轉，變動增修發生我見，無勝義意空修我倒，煩惱諍訟暗鈍修作，善見彼染自靜如是。自身清凈種族無慢，薩埵無變貪受增長，無修作慧罪業自處，佈施不修無因如是。了菩薩行善凈之意，為軌範師發言教授，無求修意我慢性增，無如是義無別德行，無求根本言諭不可，自為增上遷變在我，修顛倒想瞋恚無止，圓滿無實了知彼幻，發生善根遠離邪法

現代漢語譯本如何通達業的功用？以智慧了知沒有遷變之法，這稱為出世間。一切塔廟、梵天福報的因，都應如此了知。這是真實的因，能增上界性，獲得天界的果報，與無嗔相應，自身處於清凈，並希求如此。這些話語聽受后，如同一把遮蔽的傘蓋。求修習的人，要依仗師友，接受教誨，依止賢善之人。不要因倉促而修習勝義之行，要誠實地了知這是難得的。菩薩靜住於此，具足一切。菩薩的粗重行為沒有顛倒，沒有被束縛和染污的意念，遠離了獨覺的修行，擺脫了愚昧和傲慢。如何像虛空一樣廣大，像云一樣束縛，使凡夫難以脫離？甚深的佛法殊勝難得，所產生的想法和思惟都難以企及，只有菩薩以誠實的言語教導才能進入。有大梵天眾，我生於其中，遠離了人道的苦難，那裡沒有災禍。有這樣的真實因，才會有這樣的相貌。沒有追求顛倒，奉行十善，沒有憂愁和痛苦的束縛，所處之地沒有染污，自身清凈，獲得清凈的果報。菩薩在此處以語言教授戒律的清涼之義，靜住于無顛倒的豁達空寂之相，承接老師所講的空寂之理。有情如何獲得老師傳授的十善業因？要遠離有、空、斷、常這四種邊見。如何才能遠離無因？世間有因，名為顛倒業。有情無知，不瞭解顛倒的根本，造作我慢，眼無所見，顛倒的瀑流增長流轉，變動增修，產生我見。沒有勝義的意念，空修我倒，煩惱諍訟，愚昧遲鈍地修作，善見那些染污，自身才能安靜下來。自身清凈，種族沒有傲慢，薩埵沒有變化，貪慾受用增長，沒有修作的智慧，罪業自處，佈施不修，無因就是這樣。瞭解菩薩行善清凈的意念，作為軌範師，發言教授，沒有追求修行的意念，我慢心增長，沒有這樣的意義，沒有別的德行，沒有追求根本的言語是不可取的。自己作為增上，遷變在於自己，修習顛倒的想法，嗔恚沒有止境，圓滿沒有真實，了知那是幻象，發生善根，遠離邪法。

English version How does one understand the function of karma? Through wisdom, one knows that there is no changing dharma, which is called transcending the world. All stupas, temples, and the causes of Brahma's blessings should be understood in this way. This is the true cause that enhances the nature of the realm, obtains the reward of the heavens, corresponds with non-anger, resides in purity, and aspires to be so. These words, when received, are like a sheltering umbrella. Those who seek to practice should rely on teachers and friends, accept teachings, and depend on virtuous people. Do not hastily practice the supreme meaning; honestly understand that it is difficult to attain. A Bodhisattva dwells in stillness, possessing all qualities. A Bodhisattva's coarse actions are without inversion, without the intention of being bound or defiled, far from the practice of a solitary Buddha, and free from ignorance and arrogance. How is it that one is as vast as space, bound like clouds, making it difficult for ordinary people to escape? The profound Dharma is supremely difficult to attain; the thoughts and reflections that arise are beyond comprehension. Only when a Bodhisattva teaches with sincere words can one enter. There are great Brahma beings, among whom I was born, far from the suffering of the human realm, where there is no calamity. There is this true cause, and thus there is this appearance. There is no pursuit of inversion, the practice of the ten virtues, no bondage of sorrow and suffering, no defilement in the place where one resides, one's self is pure, and one obtains the reward of purity. Here, the Bodhisattva teaches the cool meaning of precepts through language, dwells in the stillness of non-inverted openness and emptiness, and receives the principle of emptiness taught by the teacher. How do sentient beings obtain the cause of the ten virtuous karmas taught by the teacher? One must stay away from the four extremes of existence, non-existence, annihilation, and permanence. How can one stay away from causelessness? There is a worldly cause called inverted karma. Sentient beings are ignorant, not understanding the root of inversion, creating arrogance, with eyes that do not see, the waterfall of inversion grows and flows, changes and increases, giving rise to self-view. Without the intention of supreme meaning, one vainly cultivates self-inversion, with afflictions and disputes, dull and slow in practice, seeing those defilements, one's self can become quiet. One's self is pure, the lineage has no arrogance, the Sattva has no change, the desire for enjoyment increases, without the wisdom of practice, sinful karma resides in itself, giving without practice, causelessness is like this. Understanding the Bodhisattva's intention of practicing good and purity, as a guide, speaking and teaching, without the intention of seeking practice, the mind of arrogance increases, there is no such meaning, there is no other virtue, the words that do not seek the root are unacceptable. One's self is the cause of increase, change lies within oneself, practicing inverted thoughts, anger has no end, perfection is unreal, knowing that it is an illusion, generating good roots, and staying away from evil dharmas.

。是處有軌範師，盡彼顛倒了解言說。善哉！善男子！大婆羅門增上色相，希求寂靜圓滿之行。云何修作善靜法道？無相可修聽聞了知，清凈義邊圓滿進修。善男子！自無煩惱，如是寂靜殊勝義利，安樂聽聞止息可修。彼天自在實大丈夫和合相貌，無別力用寂然所獲，如是因相聖力圓滿，遠離小乘聲聞因行，世間相貌語言增上。菩薩佈施莊嚴尊者護國往梵天生本生義邊十二。

彼若纏縛煩惱真實，修出世道自在有力，所謂隨順聽聞真實勝義，智慧了知世間義利，遠離根本我慢。菩薩施無難法救災禍眾，由能了知王之法律煩惱流轉，修秘密行我慢止息。世間慈父，是大丈夫恩育其子，自性齊等了知遷變，隨順教乘功德之法無流轉道，莊嚴瞭解世間因行，教法所詮真實一身。是破壞法喻遷變行，是處無智不了飢渴，難解因果制度寂靜。如是修習，色相無縛無顛倒性，無十不善，崇三寶行無貪愛處，智慧了知過去實事，最上德行無不見了。寂善修作彼修施行，如是名眼，是處遠離增上無智，真實三寶彼不能知，如是處所誠實闇昧，不知染因根本如此，是處梵世瞭解三相。

云何無善？煩惱現行不能止息，是處遠離彼顛倒行

現代漢語譯本：這裡有行爲規範的導師，他們完全顛倒地理解和言說。太好了！善男子！大婆羅門擁有超凡的色相，希求寂靜圓滿的修行。如何修習善靜的法道呢？沒有表象可以修習，通過聽聞了解，在清凈的意義上圓滿精進。善男子！自身沒有煩惱，這樣的寂靜具有殊勝的意義和利益，可以安樂地聽聞和修習止息。那些天自在的真正大丈夫，他們的和合相貌，沒有其他力量，寂然獲得，這樣的因相聖力圓滿，遠離小乘聲聞的因行，世間的相貌和語言都超越了。菩薩佈施莊嚴的尊者，爲了護國而往生梵天，這是本生故事的十二個意義。如果他們被煩惱真實地纏縛，修習出世之道就會自在有力，這就是隨順聽聞真實的勝義，用智慧瞭解世間的利益，遠離根本的我慢。菩薩施予無難之法，救助災禍中的眾生，因為能夠了解國王的法律和煩惱的流轉，修習秘密的修行，我慢就會止息。世間的慈父，是大丈夫，恩育他的孩子，自性平等，瞭解遷變，隨順教乘功德的法，沒有流轉的道路，莊嚴地瞭解世間的因行，教法所詮釋的真實一身。這是破壞法喻的遷變行為，這裡沒有智慧，不瞭解飢渴，難以理解因果制度的寂靜。像這樣修習，色相沒有束縛，沒有顛倒的性質，沒有十不善，崇尚三寶的修行，沒有貪愛的地方，用智慧瞭解過去的事實，最上等的德行沒有不瞭解的。寂靜地修習，他們修習施行，這被稱為眼，這裡遠離了增上的無知，真實的三寶他們不能瞭解，這樣的地方確實是黑暗的，不知道染污的根本就是這樣，這裡是梵世，瞭解三相。什麼是無善呢？煩惱現行不能止息，這裡遠離了那些顛倒的行為。

English version: Here are teachers of conduct, who completely misunderstand and speak in a reversed manner. Excellent! Good man! The great Brahmin possesses extraordinary physical characteristics, seeking the peaceful and perfect practice. How does one cultivate the path of good tranquility? There is no form to cultivate; through listening and understanding, one perfects progress in the realm of purity. Good man! When one is free from afflictions, such tranquility has extraordinary meaning and benefit, one can peacefully listen and practice cessation. Those truly great beings, who are free in the heavens, their harmonious appearance, without other power, is obtained in stillness, such causal characteristics are perfected with holy power, far from the causal practices of the Hinayana Sravakas, the appearances and language of the world are surpassed. The Bodhisattva, who is a dignified giver, is reborn in the Brahma heaven to protect the country, this is the twelve meanings of the Jataka stories. If they are truly bound by afflictions, practicing the path of transcendence will be free and powerful, this is to follow the listening of the true ultimate meaning, using wisdom to understand the benefits of the world, and to stay away from the fundamental arrogance. The Bodhisattva gives the law of no difficulty, saving beings in disaster, because they can understand the laws of the king and the flow of afflictions, practicing secret practices, arrogance will cease. The compassionate father of the world, is a great being, who nurtures his children with kindness, their nature is equal, understanding change, following the law of merit of the teachings, there is no path of flow, they understand the causal practices of the world with dignity, the true self explained by the teachings. This is the changing behavior of destroying the law metaphor, here there is no wisdom, not understanding hunger and thirst, it is difficult to understand the tranquility of the causal system. Practicing like this, the physical characteristics have no bondage, no reversed nature, no ten unwholesome actions, they respect the practice of the Three Jewels, there is no place for greed, using wisdom to understand the facts of the past, the highest virtue is understood without exception. Practicing in tranquility, they practice giving, this is called the eye, here it is far from the increased ignorance, they cannot understand the true Three Jewels, such a place is indeed dark, not knowing that the root of defilement is like this, here is the Brahma world, understanding the three characteristics. What is non-good? When afflictions manifest and cannot be stopped, here it is far from those reversed behaviors.

。我自施設梵眾語言，自修賢善梵行圓滿，彼清凈處靜住聽聞，梵天王眾圓滿修作，是處彼有梵眾修佈施行，處處愛樂自性清凈，求報身行善凈無動，寂靜圓滿最上最勝增長上上。如來性義無怨親想，有力自在修靜住行。梵眾圓滿目視如此，至求可獲廣大色相，慧解修作無因染意，施設相狀欲染皆盡，如阿羅漢。

云何有情離倒災禍？彼意寂靜無因色相，發起施行依法義利，流轉不生聽聞聖教，意樂勝因國王依止，安樂瞭解別別自性，此因十善依止慈母，和合成就體性增上，住無渴乏意無施惠無力發生，依仗慈母獲得安樂。王有調伏廣大知見，四方止息，如母愛樂諍訟皆止，和合發生彼吉祥事，暗縛我慢顛倒不生如阿羅漢。種族增上無貪、瞋、癡三種本惑，月色明白無雲遮閉寂靜可愛。如此聽聞義利真實。王之相狀姿容可愛上妙色相，彼無義利得識不生，舍宅女人儀容無對，凈勝無染希欲遠離，是處行施心地真實。摩竭陀王自來此舍，勢力最勝清凈無染，離暗慢怖能壞貪慾，獲如來藏秘密言說平等之心，了三世事流轉邊際，依止如地華色鮮潔香氣圓滿，隨順色相嚴峻制度，所謂大乘大般涅槃，種種圓滿福德具足，聞持經典熾然瞭解，是處制度無顛倒想

現代漢語譯本：我運用梵眾的語言，自我修習賢善的梵行，達到圓滿。在清凈之處靜默聽聞，梵天王眾圓滿地修習，在此處，梵眾修行佈施，處處喜愛自性清凈，追求報身，行善清凈不動搖，寂靜圓滿，達到最上最勝的增長。如來的本性沒有怨恨和親近的分別，具有力量和自在，修行靜住。梵眾圓滿地觀察到這一點，以求獲得廣大的色相，以智慧理解修行，沒有因染的意念，施設的相狀，慾望和污染都已消除，如同阿羅漢一般。現代漢語譯本：什麼樣的有情能夠遠離顛倒的災禍呢？他們的心意寂靜，沒有因色相而起的心念，發起施行，依據法義利益眾生，流轉不生，聽聞聖教，心生喜樂，這是殊勝的因緣。國王依止這樣的因緣，安樂地瞭解各種事物的自性。這個因緣是十善，依止慈母，和合而成，體性增上，安住于沒有渴求的狀態，心中沒有施惠的念頭，沒有力量的發生，依靠慈母獲得安樂。國王具有調伏的廣大知見，四方止息，如同母親喜愛子女一樣，爭訟都停止了，和合發生吉祥的事情，闇昧、束縛、我慢、顛倒都不會產生，如同阿羅漢一般。種族增上，沒有貪、嗔、癡三種根本的迷惑，如同月色明亮，沒有云彩遮蔽，寂靜而可愛。如此聽聞法義，真實不虛。國王的相貌姿容可愛，具有上妙的色相，他們沒有無意義的認識產生，舍宅、女人、儀容都無法與之相比，清凈殊勝，沒有污染，遠離希求，在此處修行佈施，心地真實。摩竭陀國王親自來到這裡，勢力最強，清凈沒有污染，遠離闇昧、我慢和恐懼，能夠摧毀貪慾，獲得如來藏的秘密言說，具有平等之心，瞭解三世的流轉邊際，依止如大地，花色鮮艷，香氣圓滿，隨順色相，嚴峻制度，這就是所謂的大乘大般涅槃，種種圓滿，福德具足，聞持經典，熾然瞭解，此處的制度沒有顛倒的想法。

English version: I use the language of the Brahma assembly, self-cultivating virtuous Brahma conduct to perfection. In a pure place, I listen quietly, the Brahma King assembly practices perfectly. In this place, the Brahma assembly practices giving, loving purity of nature everywhere, seeking the reward body, practicing good deeds, being pure and unmoving, peaceful and perfect, reaching the highest and most excellent growth. The nature of the Tathagata has no resentment or affection, possessing power and freedom, practicing peaceful dwelling. The Brahma assembly observes this perfectly, seeking to obtain vast forms, understanding practice with wisdom, without the intention of defilement, the established forms, desires, and defilements are all eliminated, like an Arhat. English version: How can sentient beings be free from the calamities of delusion? Their minds are peaceful, without thoughts arising from forms, initiating practice, based on the Dharma, benefiting sentient beings, not being reborn in the cycle, listening to the holy teachings, and generating joy in their hearts, this is a superior cause. The king relies on such causes, peacefully understanding the nature of all things. This cause is the ten virtues, relying on the compassionate mother, harmonizing and achieving, the nature is enhanced, dwelling in a state without craving, without the thought of bestowing favors, without the arising of power, relying on the compassionate mother to obtain peace. The king possesses the vast knowledge of taming, the four directions are at peace, like a mother loving her children, disputes cease, and auspicious things arise in harmony, darkness, bondage, arrogance, and delusion do not arise, like an Arhat. The lineage is enhanced, without the three fundamental delusions of greed, anger, and ignorance, like the moonlight is bright, without clouds obscuring it, peaceful and lovely. Thus, listening to the meaning of the Dharma is true and real. The king's appearance is lovely, possessing excellent forms, they do not have meaningless knowledge arising, houses, women, and appearances cannot compare, pure and superior, without defilement, far from desires, practicing giving in this place, with a true heart. The King of Magadha comes here himself, with the strongest power, pure and without defilement, far from darkness, arrogance, and fear, able to destroy greed, obtaining the secret words of the Tathagata's womb, possessing an equal heart, understanding the boundaries of the three realms, relying on the earth, the flower colors are bright, the fragrance is perfect, following the forms, strict rules, this is the so-called Mahayana Mahaparinirvana, all kinds of perfection, full of blessings, hearing and holding the scriptures, understanding brightly, the rules here have no inverted thoughts.

。

云何無因無別智慧，發生義利十善之法？云何因相？真實寂靜無慢色相，凈妙福德善凈和合，雜穢止息具足力用，清凈十善修四念住，是處無智顛倒熾盛，無十善業住飢渴邊，種種楚毒是處和合。國王離欲凈妙行施，自在修行，隨順煩惱貪愛繫縛暗鈍之法；比丘根本最上應器殊勝所用，根本我見處三際邊，障報身行造不善業，災禍根本無聖賢行，天女自在遠離人趣。此無修習真實之行，無修十善是名無智。誠實處所演說正法，令心歡喜智慧轉生，意識凈妙隨順世間，如是誠實意識自在，自性發生無盡之義，成就無倒秘密之行。彼善妙法具足聞持，根本言說天人上妙，修彼岸行聖所修作。荷負重任如是進修，長遠因行遠離驚畏，說微妙法聽聞修作，根本勝行實因行施，凈妙增修長遠無替，披奉言說不起癡迷，盡煩惱障名聖人行。上妙最勝佈施行邊，清凈之因無染造作，彼根本事心無希欲，影像無實如心所現，勝義誠實名清凈行。瀑流長遠怖畏難修，相貌顛倒處所寒澀，鈍弱愚昧自無增修，崇靜住邊持戒律行，止瞋恚聲心本無相。王者自在真實施為治正之法，五蘊力用根本修作，彼之相貌性界善惡，如如根本煩惱纏縛，處處依止飢渴之心，諍訟盡止無力生起，是處支分彼無修行

。

云何無因無別智慧，發生義利十善之法？云何因相？真實寂靜無慢色相，凈妙福德善凈和合，雜穢止息具足力用，清凈十善修四念住，是處無智顛倒熾盛，無十善業住飢渴邊，種種楚毒是處和合。國王離欲凈妙行施，自在修行，隨順煩惱貪愛繫縛暗鈍之法；比丘根本最上應器殊勝所用，根本我見處三際邊，障報身行造不善業，災禍根本無聖賢行，天女自在遠離人趣。此無修習真實之行，無修十善是名無智。誠實處所演說正法，令心歡喜智慧轉生，意識凈妙隨順世間，如是誠實意識自在，自性發生無盡之義，成就無倒秘密之行。彼善妙法具足聞持，根本言說天人上妙，修彼岸行聖所修作。荷負重任如是進修，長遠因行遠離驚畏，說微妙法聽聞修作，根本勝行實因行施，凈妙增修長遠無替，披奉言說不起癡迷，盡煩惱障名聖人行。上妙最勝佈施行邊，清凈之因無染造作，彼根本事心無希欲，影像無實如心所現，勝義誠實名清凈行。瀑流長遠怖畏難修，相貌顛倒處所寒澀，鈍弱愚昧自無增修，崇靜住邊持戒律行，止瞋恚聲心本無相。王者自在真實施為治正之法，五蘊力用根本修作，彼之相貌性界善惡，如如根本煩惱纏縛，處處依止飢渴之心，諍訟盡止無力生起，是處支分彼無修行

。

云何無因無別智慧，發生義利十善之法？云何因相？真實寂靜無慢色相，凈妙福德善凈和合，雜穢止息具足力用，清凈十善修四念住，是處無智顛倒熾盛，無十善業住飢渴邊，種種楚毒是處和合。國王離欲凈妙行施，自在修行，隨順煩惱貪愛繫縛暗鈍之法；比丘根本最上應器殊勝所用，根本我見處三際邊，障報身行造不善業，災禍根本無聖賢行，天女自在遠離人趣。此無修習真實之行，無修十善是名無智。誠實處所演說正法，令心歡喜智慧轉生，意識凈妙隨順世間，如是誠實意識自在，自性發生無盡之義，成就無倒秘密之行。彼善妙法具足聞持，根本言說天人上妙，修彼岸行聖所修作。荷負重任如是進修，長遠因行遠離驚畏，說微妙法聽聞修作，根本勝行實因行施，凈妙增修長遠無替，披奉言說不起癡迷，盡煩惱障名聖人行。上妙最勝佈施行邊，清凈之因無染造作，彼根本事心無希欲，影像無實如心所現，勝義誠實名清凈行。瀑流長遠怖畏難修，相貌顛倒處所寒澀，鈍弱愚昧自無增修，崇靜住邊持戒律行，止瞋恚聲心本無相。王者自在真實施為治正之法，五蘊力用根本修作，彼之相貌性界善惡，如如根本煩惱纏縛，處處依止飢渴之心，諍訟盡止無力生起，是處支分彼無修行

。

云何無因無別智慧，發生義利十善之法？云何因相？真實寂靜無慢色相，凈妙福德善凈和合，雜穢止息具足力用，清凈十善修四念住，是處無智顛倒熾盛，無十善業住飢渴邊，種種楚毒是處和合。國王離欲凈妙行施，自在修行，隨順煩惱貪愛繫縛暗鈍之法；比丘根本最上應器殊勝所用，根本我見處三際邊，障報身行造不善業，災禍根本無聖賢行，天女自在遠離人趣。此無修習真實之行，無修十善是名無智。誠實處所演說正法，令心歡喜智慧轉生，意識凈妙隨順世間，如是誠實意識自在，自性發生無盡之義，成就無倒秘密之行。彼善妙法具足聞持，根本言說天人上妙，修彼岸行聖所修作。荷負重任如是進修，長遠因行遠離驚畏，說微妙法聽聞修作，根本勝行實因行施，凈妙增修長遠無替，披奉言說不起癡迷，盡煩惱障名聖人行。上妙最勝佈施行邊，清凈之因無染造作，彼根本事心無希欲，影像無實如心所現，勝義誠實名清凈行。瀑流長遠怖畏難修，相貌顛倒處所寒澀，鈍弱愚昧自無增修，崇靜住邊持戒律行，止瞋恚聲心本無相。王者自在真實施為治正之法，五蘊力用根本修作，彼之相貌性界善惡，如如根本煩惱纏縛，處處依止飢渴之心，諍訟盡止無力生起，是處支分彼無修行