T04n0201_大莊嚴論經

大正藏第 04 冊 No. 0201 大莊嚴論經

No. 201

大莊嚴論經卷第一

馬鳴菩薩造

後秦三藏鳩摩羅什譯

前禮最勝尊，　　離欲邁三有， 　亦敬一切智，　　甘露微妙法， 　並及八輩眾，　　無垢清凈僧， 　富那脅比丘，　　彌織諸論師， 　薩婆室婆眾，　　牛王正道者， 　是等諸論師，　　我等皆敬順。 　我今當次說，　　顯示莊嚴論， 　聞者得滿足，　　眾善從是生。 　可歸不可歸，　　可供不可供， 　于中善惡相，　　宜應分別說。

（一）

說曰：我昔曾聞，乾陀羅國有商賈客，到摩突羅國。至彼國已，時彼國中有一佛塔，眾賈客中有一優婆塞，日至彼塔恭敬禮拜。向塔中路有諸婆羅門，見優婆塞禮拜佛塔皆共嗤笑。更于餘日天甚烝熱，此諸婆羅門等食訖遊行而自放散，或在路中、或立門側，有洗浴者、有涂香者，或行或坐。時優婆塞禮塔回還，諸婆羅門見已喚言：「來優婆塞，就此坐。」語優婆塞言：「爾今云何不識知彼摩醯首羅、毗紐天等而為致敬，乃禮佛塔，得無煩耶？」時優婆塞即答之曰：「我知世尊功德少分，是故欽仰恭敬為禮

現代漢語譯本：我首先禮敬最殊勝的佛陀，他已脫離慾望，超越三界；我也敬重一切智者，以及甘露般微妙的佛法；還有八輩弟子，無垢清凈的僧眾；富那脅比丘，以及編纂各種論典的論師們；薩婆室婆大眾，牛王正道者，這些論師們，我都恭敬順從。我現在將依次講述，闡明《莊嚴論》，聽聞者能得到滿足，各種善行由此而生。哪些是應該歸依的，哪些是不應該歸依的，哪些是應該供養的，哪些是不應該供養的，其中的善惡之相，都應該分別說明。 （一） 據說：我曾經聽說，乾陀羅國有一群商人，來到摩突羅國。到達那裡后，當時該國有一座佛塔，商人們中有一位優婆塞，每天都到佛塔恭敬禮拜。在前往佛塔的路上，有一些婆羅門，看到優婆塞禮拜佛塔，都一起嘲笑他。又過了幾天，天氣非常炎熱，這些婆羅門吃完飯後各自散去，有的在路上，有的站在門邊，有的在洗澡，有的在涂香，有的行走，有的坐著。這時，優婆塞禮完佛塔回來，婆羅門們看到他，就叫道：『來，優婆塞，到這裡坐。』他們對優婆塞說：『你為什麼不認識摩醯首羅、毗紐天等神靈並向他們致敬，反而去禮拜佛塔，難道不覺得煩惱嗎？』當時，優婆塞回答說：『我知道世尊的功德少許，所以才欽佩仰慕，恭敬禮拜。』

English version: First, I pay homage to the most supreme Buddha, who has transcended desire and the three realms; I also respect the all-knowing ones, and the nectar-like, subtle Dharma; as well as the eightfold assembly, the immaculate and pure Sangha; the Bhikshu Purna, and the scholars who compiled various treatises; the Sarvasthivada assembly, and the righteous one of the Bull King; to all these scholars, I pay my respects and follow. Now, I will sequentially explain, elucidating the 'Treatise on Adornment,' so that those who hear it may be satisfied, and all good deeds may arise from it. What should be relied upon and what should not, what should be offered to and what should not, the aspects of good and evil within them, should all be explained separately. (1) It is said: I once heard that there was a group of merchants from the country of Gandhara who came to the country of Mathura. After arriving there, at that time there was a pagoda in that country, and among the merchants there was a lay devotee who went to the pagoda every day to pay homage respectfully. On the way to the pagoda, there were some Brahmins who, seeing the lay devotee worshiping the pagoda, all laughed at him. After a few more days, the weather was very hot, and these Brahmins, after eating, dispersed, some on the road, some standing by the door, some bathing, some applying fragrance, some walking, and some sitting. At this time, the lay devotee returned after worshiping the pagoda, and the Brahmins, seeing him, called out: 'Come, lay devotee, sit here.' They said to the lay devotee: 'Why do you not recognize and pay homage to the gods like Mahesvara and Vishnu, but instead worship the pagoda, do you not feel troubled?' At that time, the lay devotee replied: 'I know a small portion of the World Honored One's merits, therefore I admire and respect him, and pay homage.'

。未知汝天有何道德，而欲令我向彼禮乎？」諸婆羅門聞是語已，瞋目呵叱：「愚癡之人！汝云何不知我天所有神德，而作是言？」諸婆羅門即說偈言：

「阿修羅城郭，　　高顯週三重， 　懸處於虛空，　　男女悉充滿， 　我天彎弓矢，　　遠中彼城郭， 　一念盡燒滅，　　如火焚乾草。」

時優婆塞聞是偈已，大笑而言：「如斯之事吾之鄙薄，所不敬尚。」以偈答言：

「命如葉上露，　　有生會當滅， 　云何有智者，　　弓矢加殘害？」

時諸婆羅門等聞是偈已，咸共同聲呵優婆塞言：「是癡人，彼阿修羅有大勢力好為惡事，我天神德力能殺害，云何乃言非有智耶？」時優婆塞被呵責已，喟然長嘆，而說偈言：

「美惡諦觀察，　　智者修善業， 　能獲大果報，　　后則轉受樂， 　云何於過惡，　　反生功德想？ 　邪見既增長，　　嘆惡以為善， 　以是惡業故，　　后獲大苦報。」

諸婆羅門聞是語已，豎目舉手懔癘攘袂瞋忿戰動，而作是言：「汝甚愚癡，不吉之人，此等諸天不加恭敬而恭敬誰？」時優婆塞意志閑裕而語之言：「吾雖單獨，貴申道理，不應以力朋黨競說

現代漢語譯本：『我不知道你們的天神有什麼道德，為什麼要我向他們行禮呢？』那些婆羅門聽了這話，怒目呵斥道：『愚蠢的人！你怎麼不知道我們天神擁有的神力，竟然說出這樣的話？』那些婆羅門隨即說了偈語： 『阿修羅的城池，高聳顯赫，有三重城墻，懸浮在虛空中，男女都充滿其中。我們天神彎弓搭箭，能從遠處射中那城池，一念之間就能將其燒燬，如同火燒乾草一樣。』 當時，優婆塞聽了這偈語，大笑著說：『這樣的事情，我所鄙視，不值得尊敬。』他用偈語回答說： 『生命如同葉子上的露水，有生就會有滅亡。為什麼有智慧的人，會用弓箭去殘害生命呢？』 當時，那些婆羅門聽了這偈語，都一起呵斥優婆塞說：『這個愚蠢的人，那些阿修羅有強大的力量，喜歡做壞事，我們天神有神力可以殺害他們，怎麼能說這不是有智慧呢？』當時，優婆塞被呵斥后，長嘆一聲，說了偈語： 『仔細觀察美與惡，有智慧的人會修善業，能獲得大的果報，之後會轉而享受快樂。為什麼對於過錯和惡行，反而產生功德的想法呢？邪見一旦增長，就會讚歎惡行以為是善行。因為這樣的惡業，之後會獲得大的苦報。』 那些婆羅門聽了這話，瞪大眼睛，舉起手，怒氣衝衝地捋起袖子，憤怒地顫抖著，說道：『你真是愚蠢，不吉利的人！這些天神你不恭敬，那你恭敬誰呢？』當時，優婆塞心平氣和地對他們說：『我雖然孤身一人，但重視闡明道理，不應該憑藉勢力結黨爭論。』

English version: 'I do not know what virtues your gods possess that would warrant me bowing to them?' Upon hearing this, the Brahmins glared and scolded him, 'You foolish person! How can you not know the divine powers of our gods and speak such words?' The Brahmins then recited a verse: 'The city of the Asuras, towering and magnificent, with triple walls, hangs in the void, filled with men and women. Our gods, with bow and arrow, can strike that city from afar, and in an instant, burn it to ashes, like fire consuming dry grass.' At that time, the Upasaka, upon hearing this verse, laughed loudly and said, 'Such things are what I despise and do not respect.' He replied with a verse: 'Life is like dew on a leaf, what is born will surely perish. Why would a wise person use arrows to inflict harm?' Then, the Brahmins, upon hearing this verse, all together scolded the Upasaka, saying, 'This foolish person, those Asuras have great power and love to do evil, our gods have the divine power to kill them, how can you say this is not wise?' At that time, the Upasaka, after being scolded, sighed deeply and spoke a verse: 'Carefully observing good and evil, the wise cultivate good deeds, which can bring great rewards, and later they will turn to enjoy happiness. Why would one think of merit in faults and evil deeds? Once wrong views grow, they praise evil as good. Because of such evil deeds, they will later receive great suffering.' Upon hearing these words, the Brahmins widened their eyes, raised their hands, angrily rolled up their sleeves, and trembled with rage, saying, 'You are truly foolish, an unlucky person! If you do not respect these gods, then whom do you respect?' At that time, the Upasaka, with a calm mind, said to them, 'Although I am alone, I value the explanation of reason, and one should not rely on power to form factions and argue.'

。」時優婆塞復說偈言：

「汝等所供養，　　兇惡好殘害， 　汝若奉事彼，　　以為功德者， 　亦應生恭敬，　　師子及虎狼， 　觸惱生殘害，　　惡鬼羅剎等， 　愚人以畏故，　　于彼生恭敬。 　諸有智慧者，　　宜應深觀察， 　若不為殘害，　　乃可生恭敬， 　諸有功德者，　　終無殘害心。 　修行諸惡者，　　無不壞殘害， 　不能善分別，　　功德及過惡。 　功德起噁心，　　過生功德想， 　殘害逼迫者，　　凡愚增敬順， 　于善功德者，　　反生輕賤心， 　世間皆顛倒，　　不別可敬者。 　乾陀羅生者，　　解知別善惡， 　是故信如來，　　不敬自在天。」

彼時婆羅門聞是語已，即作是言：「咄乾陀羅！出何種姓、有何道德而名佛乎？」時優婆塞說偈答言：

「出於釋氏宮，　　具足一切智， 　眾過悉耘除，　　諸善皆普備， 　于諸眾生中，　　未始不饒益， 　覺了諸法相，　　一切悉明解， 　如是之大仙，　　故稱號為佛。」

時諸婆羅門，復說偈言：

「汝言佛大仙，　　應作逼惱事， 　此閻浮提中，　　瞻默監持陀， 　婆塞婆私吒，　　提釋阿坻耶， 　如是諸大仙，　　名稱世所聞， 　能結大神咒，　　殘滅諸國土

現代漢語譯本： 這時，優婆塞又說偈語： 『你們所供奉的，是兇惡且喜好殘害的。 如果你們侍奉他們，認為這是功德， 那也應該對獅子和虎狼，產生恭敬之心， 因為它們觸怒時會造成殘害，還有惡鬼羅剎等。 愚蠢的人因為畏懼，對他們產生恭敬。 所有有智慧的人，應該深入觀察， 如果不是爲了殘害，才可以產生恭敬， 所有有功德的人，最終都不會有殘害之心。 修行各種惡行的人，沒有不破壞和殘害的， 他們不能很好地分辨，功德和過錯。 把功德看成惡行，把過錯看成功德， 對於那些殘害逼迫的人，凡夫愚人反而更加敬畏順從， 對於那些有善功德的人，反而產生輕視和賤視之心， 世間的人都顛倒了，不能分辨誰是值得尊敬的。 乾陀羅出生的人，懂得分辨善惡， 所以信奉如來，不尊敬自在天。』 那時，婆羅門聽了這些話，就說：『咄！乾陀羅！你是什麼種姓，有什麼道德，竟然稱呼佛？』 這時，優婆塞用偈語回答說： 『他出生於釋迦族，具足一切智慧， 所有的過錯都被清除，各種善行都完全具備， 在所有眾生中，沒有不利益他們的， 覺悟了諸法的真相，一切都明瞭理解， 像這樣的大仙，所以被稱為佛。』 這時，眾婆羅門又說偈語： 『你說佛是大仙，應該做逼迫惱害的事情， 在這閻浮提中，瞻默、監持陀、婆塞、婆私吒、提釋、阿坻耶， 像這些大仙，他們的名字世人皆知， 能結成大神咒，殘滅各個國土。

English version: Then, the Upasaka spoke again in verse: 'Those you worship are wicked and delight in harming. If you serve them, considering it meritorious, Then you should also show reverence to lions and tigers, For they cause harm when provoked, as do evil spirits and Rakshasas. Foolish people, out of fear, show reverence to them. All who are wise should deeply observe, If it is not for harm, then reverence may be due, Those who have merit ultimately have no intention to harm. Those who practice all kinds of evil, none do not destroy and harm, They cannot well distinguish between merit and fault. They see merit as evil, and fault as merit, To those who harm and oppress, ordinary fools become more respectful and obedient, To those who have good merit, they instead show contempt and disdain, The people of the world are all upside down, unable to distinguish who is worthy of respect. Those born in Gandhara know how to distinguish good from evil, Therefore, they believe in the Tathagata and do not respect the Isvara Deva.' At that time, the Brahmins, having heard these words, said, 'Hey, Gandhara! What is your lineage, what virtue do you have, that you call him Buddha?' Then, the Upasaka answered in verse: 'He was born in the Shakya clan, possessing all wisdom, All faults have been removed, all good deeds are fully equipped, Among all beings, there is none whom he does not benefit, He has awakened to the true nature of all dharmas, understanding everything clearly, Such a great sage, therefore, is called Buddha.' Then, the Brahmins spoke again in verse: 'You say the Buddha is a great sage, he should do things that oppress and annoy, In this Jambudvipa, there are Shamaka, Kamadhara, Vatsa, Vashishta, Tishya, and Atreya, Such great sages, their names are known to the world, They can form great mantras, destroying various countries.'

。 　汝名佛大仙，　　亦應作斯咒， 　汝佛有大德，　　應作逼惱事， 　若不作咒害，　　云何名大仙？」

時優婆塞不忍聞彼誹謗之言，以手掩耳，而說偈言：

「咄莫出惡語，　　謗言佛有咒， 　譭謗最勝尊，　　后獲大苦報。」

時婆羅門，復說偈言：

「佛若無咒術，　　不名有大力， 　若無惱害者，　　云何名大仙？ 　我但說實語，　　何故稱誹謗？」 　時諸婆羅門，　　撫掌大笑言： 「是故汝癡人，　　定墮于負處。」

時優婆塞語婆羅門言：「汝莫怪笑！汝言如來無大功德亦無大力，斯是妄語。如來實有大功德力永斷咒根，終不復作惱害之事。汝今諦聽！當爲汝說。」即說偈言：

「以貪瞋癡故，　　則作大惡咒， 　當結惡咒時，　　惡鬼取其語， 　于諸罪眾生，　　而行惱害事。 　佛斷貪瞋癡，　　慈悲廣饒益， 　永除惡咒根，　　但有眾善事， 　是故佛世尊，　　都無有惱害， 　以大功德力，　　拔濟無量苦， 　汝今何故言，　　佛無大勢力？」

時諸婆羅門聞是偈已，瞋恚心息，語優婆塞言：「我於今者欲問少事，勿見瞋也

現代漢語譯本： 『你名叫佛大仙，也應該會使用這種咒語，你的佛有大德，應該會做一些讓人煩惱的事情。如果不會用咒語害人，怎麼能稱作大仙呢？』 當時，優婆塞不忍心聽他們誹謗的話，用手摀住耳朵，並說偈語道： 『住口，不要說惡語，誹謗佛會使用咒語。詆譭最尊貴的佛，將來會遭受巨大的苦報。』 當時，婆羅門又說偈語道： 『佛如果沒有咒術，就不能稱作有大力。如果沒有惱害他人的能力，怎麼能稱作大仙呢？我只是說實話，為什麼說我誹謗呢？』 當時，眾婆羅門拍手大笑道： 『所以說你這癡人，一定會輸的。』 當時，優婆塞對婆羅門說：『你們不要嘲笑！你們說如來沒有大功德也沒有大力，這是妄語。如來確實有大功德力，永遠斷絕了咒語的根源，絕對不會再做惱害的事情。你們現在仔細聽！我來為你們說。』隨即說偈語道： 『因為貪婪、嗔恨、愚癡的緣故，才會使用惡咒。當結惡咒的時候，惡鬼會利用這些話語，對那些有罪的眾生，進行惱害。佛斷絕了貪婪、嗔恨、愚癡，慈悲廣闊，利益眾生，永遠除去了惡咒的根源，只有各種善行。所以佛世尊，絕對不會有惱害的行為，以大功德力，救拔無量的痛苦。你們現在為什麼說，佛沒有大勢力呢？』 當時，眾婆羅門聽了這些偈語后，嗔恨心平息了，對優婆塞說：『我現在想問你一些事情，請不要生氣。』

English version: 'You are called Buddha the Great Immortal, you should also be able to use such spells. Your Buddha has great virtue, and should do things that cause trouble. If you don't use spells to harm people, how can you be called a Great Immortal?' At that time, the Upasaka could not bear to hear their slanderous words, covered his ears with his hands, and said in verse: 'Stop, do not speak evil words, slandering that the Buddha uses spells. Defaming the most honorable Buddha will bring great suffering in the future.' At that time, the Brahmin again said in verse: 'If the Buddha does not have spells, he cannot be called powerful. If he does not have the ability to harm others, how can he be called a Great Immortal? I am just telling the truth, why do you say I am slandering?' At that time, the Brahmins clapped their hands and laughed loudly, saying: 'Therefore, you foolish person, you will definitely lose.' At that time, the Upasaka said to the Brahmins: 'Do not laugh! You say that the Tathagata has no great merit or power, this is false. The Tathagata truly has great merit and power, has forever cut off the root of spells, and will absolutely not do things that cause harm again. Now listen carefully! I will tell you.' Then he said in verse: 'Because of greed, hatred, and ignorance, one uses evil spells. When casting evil spells, evil spirits will use these words to harm those sinful beings. The Buddha has cut off greed, hatred, and ignorance, has vast compassion, and benefits all beings, has forever removed the root of evil spells, and only has various good deeds. Therefore, the Buddha, the World Honored One, absolutely does not have harmful actions, and with great merit and power, rescues immeasurable suffering. Why do you now say that the Buddha has no great power?' At that time, after hearing these verses, the Brahmins' anger subsided, and they said to the Upasaka: 'I want to ask you some things now, please do not be angry.'

。咄優婆塞！佛若無惡咒，云何而得受他供養？既不為損又不能益，云何而得稱為大仙？」優婆塞言：「如來大慈悲，終無惡咒損減眾生，亦復不為利養之事，但為饒益故受供養。」而說偈言：

「大悲愍群生，　　常欲為拔苦， 　見諸受惱者，　　過於己自處， 　云何結惡咒，　　而作惱害事？ 　眾生體性苦，　　生老病死逼， 　如癰著燥灰，　　云何更加惡？ 　常以清涼法，　　休息諸熱惱。」

諸婆羅門聞是語已，即便低頭思惟斯語：「此是好事。」心欲生信。「汝健陀羅善別勝處，汝能信此甚為希有！是故嘆汝。健陀羅者名不虛設，言健陀者，名為持也，持善去惡故得斯號。」而說偈言：

「能持此地者，　　是名善丈夫， 　善丈夫中勝，　　實是健陀羅。」

時優婆塞作是思惟：「此婆羅門心欲信解皆可成器，我今當更為分別說佛之功德。」時優婆塞顏貌熙怡而作是言：「見汝信佛，我甚歡喜。汝今幸可少聽我語，功德過惡汝宜觀察。」而說偈言：

「觀察佛功德，　　一見皆滿足， 　戒聞及定慧，　　無與佛等者。 　諸山須彌最，　　眾流海第一， 　世間天人中，　　無有及佛者。 　能為諸眾生，　　具受一切苦， 　必令得解脫，　　終不放舍離

現代漢語譯本：『喂，優婆塞！如果佛沒有惡咒，怎麼能接受別人的供養呢？既然不能損害也不能利益，怎麼能被稱為大仙呢？』優婆塞說：『如來具有大慈悲心，絕對不會用惡咒去損害眾生，也不會爲了利益供養，只是爲了利益眾生才接受供養。』於是說了偈語： 『大悲心憐憫眾生，常常想要為他們拔除痛苦，看到那些受苦惱的人，比自己受苦還要難過，怎麼會結下惡咒，去做傷害的事情呢？眾生的身體本來就充滿痛苦，生老病死，就像瘡上沾了乾燥的灰塵，怎麼能再加重痛苦呢？應該常常用清涼的佛法，來平息各種熱惱。』 那些婆羅門聽了這些話，就低下頭思考這些話：『這是好事。』心裡想要產生信仰。『你健陀羅真能分辨勝劣之處，你能相信這些真是非常稀有！所以我們讚歎你。健陀羅這個名字不是虛設的，健陀的意思是持守，持守善法去除惡法，所以才得到這個稱號。』於是說了偈語： 『能夠持守這片土地的人，才稱得上是真正的男子漢，在男子漢中最為殊勝的，才是真正的健陀羅。』 這時，優婆塞心想：『這些婆羅門的心想要信解，都可以成為法器，我現在應當更加詳細地為他們分別解說佛的功德。』這時，優婆塞面帶喜悅地說：『看到你們相信佛，我非常高興。你們現在可以稍微聽我說幾句話，功德和過失你們應該仔細觀察。』於是說了偈語： 『觀察佛的功德，只要看一眼就足夠了，戒律、聞法、禪定和智慧，沒有誰能和佛相比。諸山之中須彌山最高，眾流之中大海最大，世間的天人和人中，沒有誰能比得上佛。能夠爲了眾生，承受一切痛苦，必定要讓他們得到解脫，最終不會放棄他們。』

English version: 'Hey, Upasaka! If the Buddha has no evil curses, how can he receive offerings from others? Since he neither harms nor benefits, how can he be called a great sage?' The Upasaka said, 'The Tathagata has great compassion and will absolutely not use evil curses to harm sentient beings, nor will he accept offerings for the sake of profit, but only accepts offerings for the benefit of sentient beings.' Then he spoke a verse: 'With great compassion for all beings, always wanting to relieve their suffering, seeing those who are suffering, feeling more pain than if it were himself, how could he form evil curses and do harm? The bodies of sentient beings are inherently full of suffering, birth, old age, sickness, and death, like a sore covered with dry ashes, how could one add more suffering? One should always use the cool Dharma to calm all the burning afflictions.' Upon hearing these words, the Brahmins lowered their heads and pondered, 'This is a good thing.' They wanted to develop faith. 'You, Kandaraka, are truly able to distinguish between the superior and the inferior. It is very rare that you can believe this! Therefore, we praise you. The name Kandaraka is not in vain. Kanda means to uphold, to uphold good and remove evil, hence this title.' Then they spoke a verse: 'One who can uphold this land is called a true man, and the most superior among true men is truly a Kandaraka.' At this time, the Upasaka thought, 'These Brahmins' minds want to understand and believe, they can all become vessels of the Dharma. I should now explain the Buddha's merits in more detail.' At this time, the Upasaka, with a joyful expression, said, 'Seeing that you believe in the Buddha, I am very happy. You may now listen to a few words from me, you should carefully observe merits and faults.' Then he spoke a verse: 'Observing the Buddha's merits, one glance is enough, in precepts, learning, meditation, and wisdom, no one can compare to the Buddha. Among mountains, Mount Sumeru is the highest, among streams, the ocean is the greatest, among gods and humans in the world, no one can compare to the Buddha. He is able to endure all suffering for the sake of all beings, and will surely lead them to liberation, and will never abandon them.'

。 　誰有歸依佛，　　不得利益者？ 　誰有歸依佛，　　而不解脫者？ 　誰隨佛教旨，　　而不斷煩惱？ 　佛以神足力，　　降伏諸外道， 　名稱普遠聞，　　遍滿十方剎。 　唯佛師子吼，　　說諸行無我， 　所說恒處中，　　不著於二邊。 　天上及人中，　　皆作如是說， 　不能善分別，　　結使諸業報。 　如來涅槃后，　　諸國造塔廟， 　莊嚴於世間，　　猶虛空星宿。 　以是故當知，　　佛為最勝尊。」

諸婆羅門聞是語已，有生信心者，有出家者、得道者。

（二）

複次，應分別論。所謂論者即是法也。夫於法所宜善思惟，若能思惟則解其義。

我昔曾聞，有婆羅門名憍尸迦，善知僧佉論、衛世師論、若提碎摩論，如是等論解了分別。彼婆羅門住華氏城中，于其城外，有一聚落。彼婆羅門有少因緣，詣彼聚落，到所親家。時其親友以緣事故余行不在，時憍尸迦婆羅門語其家人：「汝家頗有經書以不？吾欲並讀待彼行還。」時所親婦即為取書，偶得《十二緣經》而以與之。既得經已，至於林樹間閑靜之處，而讀此經。聞無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老病死憂悲苦惱，是名集諦

現代漢語譯本 誰皈依佛陀，卻不能獲得利益呢？ 誰皈依佛陀，卻不能得到解脫呢？ 誰遵循佛陀的教誨，卻不能斷除煩惱呢？ 佛陀以神通之力，降伏了各種外道， 他的名聲遠播，遍佈十方世界。 唯有佛陀如獅子吼般，宣說諸行無我， 他所說的道理始終處於中道，不執著于兩邊。 天上和人間，都這樣宣說， 不能好好分別，就會被煩惱和業報所束縛。 如來涅槃后，各國建造佛塔寺廟， 莊嚴這個世間，如同虛空中的星辰。 因此應當知道，佛陀是最尊貴的。 眾婆羅門聽了這些話后，有的生起了信心，有的出家修行，有的證得了道果。 （二） 其次，應該分別討論。所謂討論，就是佛法。對於佛法，應該好好思考，如果能夠思考，就能理解其中的含義。 我曾經聽說，有一位婆羅門名叫憍尸迦，精通僧佉論、衛世師論、若提碎摩論等各種論典，能夠理解並分別其中的含義。這位婆羅門住在華氏城中，在城外有一個村落。這位婆羅門因為一些事情，前往那個村落，到了親戚家。當時他的親戚因為其他事情外出不在家，憍尸迦婆羅門就對他的家人說：『你們家有經書嗎？我想讀一下，等他回來。』他的親戚的妻子就給他取來書，偶然拿到了一本《十二緣起經》給他。得到經書後，他就到樹林間安靜的地方，讀誦這部經。他聽到『無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老病死憂悲苦惱』，這就是集諦。

English version Who, having taken refuge in the Buddha, does not gain benefit? Who, having taken refuge in the Buddha, is not liberated? Who, following the Buddha's teachings, does not cease their afflictions? The Buddha, with his divine power, subdued all the heretics, His name is widely known, filling the ten directions. Only the Buddha, like a lion's roar, proclaims that all phenomena are without self, What he teaches is always in the middle way, not clinging to either extreme. In the heavens and among humans, it is said like this, Those who cannot discern well are bound by afflictions and karmic retribution. After the Tathagata's Nirvana, various countries built pagodas and temples, Adorning the world, like stars in the void. Therefore, it should be known that the Buddha is the most supreme. Upon hearing these words, some Brahmins developed faith, some left home to practice, and some attained enlightenment. (Two) Furthermore, there should be separate discussions. What is called discussion is the Dharma. One should contemplate the Dharma well, and if one can contemplate, one will understand its meaning. I once heard that there was a Brahmin named Kausika, who was well-versed in the Samkhya, Vaisheshika, and Lokayata philosophies, and could understand and distinguish their meanings. This Brahmin lived in the city of Pataliputra, and outside the city was a village. This Brahmin, due to some matter, went to that village and visited his relatives. At that time, his relatives were out for other matters, so Kausika Brahmin said to his family: 'Do you have any scriptures in your house? I would like to read them while waiting for him to return.' His relative's wife then brought him a book, and by chance, she gave him the 'Twelve Links of Dependent Origination Sutra'. After receiving the scripture, he went to a quiet place among the trees and read this sutra. He heard, 'Ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions old age, sickness, death, sorrow, lamentation, pain, grief, and despair,' this is called the origin of suffering.

。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老病死憂悲苦惱眾苦集聚滅。初讀一遍猶未解了，至第二遍即解無我。外道之法著於二見：我見、邊見，於一切法深知生滅無有常者，而自念言：「一切外論皆悉無有出生死法，唯此經中有出生死解脫之法。」心生歡喜，尋舉兩手而作是言：「我於今者，始得實論，始得實論。」端坐思惟深解其義，容貌熙怡如花開敷，復作是言：「我今始知生死繫縛，解出世法，乃悟外道所說諸論甚為欺誑，不離生死。」嘆言：「佛法至真至實，說有因果，因滅則果滅。外道法中甚為虛妄，說言有果而無其因，不解因果，不識解脫。自觀我昔深生怪笑，云何乃欲外道法中度生死河？我昔外道求度生死，譬如有人沒溺恒河波浪之中，懼失身命，值則攀緣，既不免難沒水而死。我亦如是，遇彼外道求度生死，然其法中都無解脫出世之法，沒生死河喪善身命墮三惡道。今見此論，當隨順行，得出生死。外道經論如愚狂語，九十六種道悉皆虛偽，唯有佛道至真至正。六師之徒及余智者，咸自稱為一切智人，斯皆妄語。唯佛世尊是一切智，誠實不虛

現代漢語譯本：沒有明滅，則行為滅盡；行為滅盡，則意識滅盡；意識滅盡，則名色滅盡；名色滅盡，則六入滅盡；六入滅盡，則觸滅盡；觸滅盡，則受滅盡；受滅盡，則愛滅盡；愛滅盡，則取滅盡；取滅盡，則有滅盡；有滅盡，則生滅盡；生滅盡，則老、病、死、憂、悲、苦惱等一切痛苦的聚集都滅盡。初讀一遍還不能理解，到第二遍就理解了無我的道理。外道的法執著于兩種見解：我見和邊見。對於一切法，他深刻地知道生滅無常，於是自己想：『一切外道的理論都沒有能夠脫離生死的法門，只有這部經中有脫離生死解脫的法門。』心中生起歡喜，隨即舉起雙手說道：『我今天才得到了真實的道理，才得到了真實的道理。』他端坐下來，深入思考其中的含義，容貌喜悅，像花朵綻放一樣，又說道：『我現在才知道生死是束縛，解脫是出世的法，才明白外道所說的各種理論都是欺騙，不能脫離生死。』他感嘆道：『佛法是至真至實的，說有因果，因滅則果滅。外道法非常虛妄，說有果而沒有因，不理解因果，不認識解脫。』他反思自己過去竟然覺得可笑，怎麼會想要在外道法中度過生死之河呢？我過去在外道中尋求度過生死，就像一個人被淹沒在恒河的波浪中，害怕失去生命，遇到什麼就攀附什麼，最終還是難免被水淹死。我也像這樣，遇到那些外道尋求度過生死，然而他們的法中都沒有解脫出世的法門，最終沉沒在生死之河中，喪失了善的生命，墮入三惡道。現在看到這部經，應當順著它修行，才能脫離生死。外道的經論就像愚蠢的狂語，九十六種道都是虛假的，只有佛道才是至真至正的。六師的徒弟和其他自詡有智慧的人，都自稱是一切智者，這些都是妄語。只有佛世尊才是一切智者，真實不虛。 現代漢語譯本：沒有明滅，則行為滅盡；行為滅盡，則意識滅盡；意識滅盡，則名色滅盡；名色滅盡，則六入滅盡；六入滅盡，則觸滅盡；觸滅盡，則受滅盡；受滅盡，則愛滅盡；愛滅盡，則取滅盡；取滅盡，則有滅盡；有滅盡，則生滅盡；生滅盡，則老、病、死、憂、悲、苦惱等一切痛苦的聚集都滅盡。初讀一遍還不能理解，到第二遍就理解了無我的道理。外道的法執著于兩種見解：我見和邊見。對於一切法，他深刻地知道生滅無常，於是自己想：『一切外道的理論都沒有能夠脫離生死的法門，只有這部經中有脫離生死解脫的法門。』心中生起歡喜，隨即舉起雙手說道：『我今天才得到了真實的道理，才得到了真實的道理。』他端坐下來，深入思考其中的含義，容貌喜悅，像花朵綻放一樣，又說道：『我現在才知道生死是束縛，解脫是出世的法，才明白外道所說的各種理論都是欺騙，不能脫離生死。』他感嘆道：『佛法是至真至實的，說有因果，因滅則果滅。外道法非常虛妄，說有果而沒有因，不理解因果，不認識解脫。』他反思自己過去竟然覺得可笑，怎麼會想要在外道法中度過生死之河呢？我過去在外道中尋求度過生死，就像一個人被淹沒在恒河的波浪中，害怕失去生命，遇到什麼就攀附什麼，最終還是難免被水淹死。我也像這樣，遇到那些外道尋求度過生死，然而他們的法中都沒有解脫出世的法門，最終沉沒在生死之河中，喪失了善的生命，墮入三惡道。現在看到這部經，應當順著它修行，才能脫離生死。外道的經論就像愚蠢的狂語，九十六種道都是虛假的，只有佛道才是至真至正的。六師的徒弟和其他自詡有智慧的人，都自稱是一切智者，這些都是妄語。只有佛世尊才是一切智者，真實不虛。

English version: Without arising and ceasing, then action ceases; when action ceases, then consciousness ceases; when consciousness ceases, then name and form cease; when name and form cease, then the six entrances cease; when the six entrances cease, then contact ceases; when contact ceases, then feeling ceases; when feeling ceases, then craving ceases; when craving ceases, then grasping ceases; when grasping ceases, then becoming ceases; when becoming ceases, then birth ceases; when birth ceases, then old age, sickness, death, sorrow, lamentation, pain, grief, and despair, all these accumulations of suffering cease. Upon reading it once, he did not understand, but upon reading it a second time, he understood the concept of no-self. The doctrines of the non-Buddhists are attached to two views: the view of self and the view of extremes. Regarding all phenomena, he deeply understood that arising and ceasing are impermanent, and he thought to himself, 'All non-Buddhist theories do not have a method to escape birth and death; only in this sutra is there a method to escape birth and death and attain liberation.' His heart filled with joy, and he raised both hands, saying, 'Today, I have finally obtained the true teaching, finally obtained the true teaching.' He sat in meditation, deeply contemplating its meaning, his face radiant like a blooming flower, and he said again, 'Now I know that birth and death are bondage, and liberation is the path to transcendence. I now understand that the various theories of the non-Buddhists are deceptive and cannot escape birth and death.' He exclaimed, 'The Buddha's teachings are utterly true and real, stating that there is cause and effect, and when the cause ceases, the effect ceases. The non-Buddhist teachings are very false, saying there is an effect without a cause, not understanding cause and effect, and not knowing liberation.' He reflected on how foolish he had been, wondering how he could have sought to cross the river of birth and death through non-Buddhist teachings. In the past, I sought to cross birth and death through non-Buddhist teachings, like a person drowning in the waves of the Ganges River, fearing for his life, grasping at anything he could find, but ultimately unable to avoid drowning. I was like that, encountering those non-Buddhists seeking to cross birth and death, but their teachings had no method for liberation and transcendence, and I sank in the river of birth and death, losing my good life and falling into the three evil realms. Now that I have seen this sutra, I should follow its teachings and attain liberation from birth and death. The non-Buddhist scriptures are like the ravings of fools, the ninety-six paths are all false, and only the Buddha's path is utterly true and correct. The disciples of the six teachers and other self-proclaimed wise people all call themselves omniscient, but these are all lies. Only the World Honored Buddha is omniscient, truly and without falsehood. English version: Without arising and ceasing, then action ceases; when action ceases, then consciousness ceases; when consciousness ceases, then name and form cease; when name and form cease, then the six entrances cease; when the six entrances cease, then contact ceases; when contact ceases, then feeling ceases; when feeling ceases, then craving ceases; when craving ceases, then grasping ceases; when grasping ceases, then becoming ceases; when becoming ceases, then birth ceases; when birth ceases, then old age, sickness, death, sorrow, lamentation, pain, grief, and despair, all these accumulations of suffering cease. Upon reading it once, he did not understand, but upon reading it a second time, he understood the concept of no-self. The doctrines of the non-Buddhists are attached to two views: the view of self and the view of extremes. Regarding all phenomena, he deeply understood that arising and ceasing are impermanent, and he thought to himself, 'All non-Buddhist theories do not have a method to escape birth and death; only in this sutra is there a method to escape birth and death and attain liberation.' His heart filled with joy, and he raised both hands, saying, 'Today, I have finally obtained the true teaching, finally obtained the true teaching.' He sat in meditation, deeply contemplating its meaning, his face radiant like a blooming flower, and he said again, 'Now I know that birth and death are bondage, and liberation is the path to transcendence. I now understand that the various theories of the non-Buddhists are deceptive and cannot escape birth and death.' He exclaimed, 'The Buddha's teachings are utterly true and real, stating that there is cause and effect, and when the cause ceases, the effect ceases. The non-Buddhist teachings are very false, saying there is an effect without a cause, not understanding cause and effect, and not knowing liberation.' He reflected on how foolish he had been, wondering how he could have sought to cross the river of birth and death through non-Buddhist teachings. In the past, I sought to cross birth and death through non-Buddhist teachings, like a person drowning in the waves of the Ganges River, fearing for his life, grasping at anything he could find, but ultimately unable to avoid drowning. I was like that, encountering those non-Buddhists seeking to cross birth and death, but their teachings had no method for liberation and transcendence, and I sank in the river of birth and death, losing my good life and falling into the three evil realms. Now that I have seen this sutra, I should follow its teachings and attain liberation from birth and death. The non-Buddhist scriptures are like the ravings of fools, the ninety-six paths are all false, and only the Buddha's path is utterly true and correct. The disciples of the six teachers and other self-proclaimed wise people all call themselves omniscient, but these are all lies. Only the World Honored Buddha is omniscient, truly and without falsehood.

。」時憍尸迦即說偈言：

「外道所為作，　　虛妄不真實， 　猶如小兒戲，　　聚土作城郭。 　醉象踐蹈之，　　散壞無遺余， 　佛破諸外論，　　其事亦如是。」

時憍尸迦婆羅門，深於佛法生信敬心，舍外道法除去邪見，晝夜常讀《十二緣經》。時其所親方與諸婆羅門歸還其家，問其婦言：「我聞憍尸迦來至於此，今何所在？」婦語夫言：「彼婆羅門向借經書，我取與之，不識何經。然其得已披攬翻覆，彈指讚歎熙怡異常。」夫聞其言即往其所，見憍尸迦端坐思惟，即問之言：「汝於今者何所思惟？」時憍尸迦說偈答曰：

「愚癡無智慧，　　週迴三有中， 　如彼陶家輪，　　輪轉無窮已， 　我思十二緣，　　解脫之方所。」

爾時親友即語之言：「汝於是經乃能深生希有之想，我釋種邊而得此經，將欲洗卻其字，以用書彼毗世師經。」憍尸迦婆羅門聞是語已呵責親友：「汝愚癡人！云何乃欲水洗斯經？如是妙法宜用真金而以書寫，盛以寶函種種供養。」即說偈言：

「設我有財寶，　　以真金造塔， 　七珍用廁填，　　寶案妙巾帙， 　莊嚴極殊妙，　　而用以供養， 　雖作如是事，　　尚不稱我意

現代漢語譯本： 當時，憍尸迦立刻說了偈語： 『外道所作所為，虛妄不真實，就像小孩子玩耍，堆土築城墻。醉酒的大象踐踏過去，散壞得沒有一點剩餘，佛陀破斥外道的理論，情況也是這樣。』 當時，憍尸迦婆羅門對佛法產生了深深的信仰和敬意，捨棄了外道之法，除去了邪見，日夜常常誦讀《十二緣經》。這時，他的親友們和一些婆羅門回到了他家，問他的妻子說：『我聽說憍尸迦來到這裡，現在在哪裡？』他的妻子告訴丈夫說：『那個婆羅門向我借了經書，我拿給他了，不知道是什麼經。但他得到后就翻來覆去地看，彈指讚歎，非常高興。』他的丈夫聽了這話，就去他那裡，看見憍尸迦端坐著思考，就問他說：『你現在在思考什麼？』當時，憍尸迦說了偈語回答說： 『愚癡沒有智慧，在三界中輪迴，就像陶工的輪子，不停地轉動，我思考十二因緣，是爲了尋求解脫的方法。』 當時，他的親友就對他說：『你對這部經竟然產生了如此稀有的想法，我從釋迦族那裡得到了這部經，正打算洗掉上面的字，用來書寫毗世師的經典。』憍尸迦婆羅門聽了這話，呵斥他的親友說：『你真是愚癡的人！怎麼想要用水洗這部經呢？如此妙法應該用真金來書寫，裝在寶盒裡，用各種珍寶供養。』他接著說了偈語： 『即使我有財寶，用真金建造寶塔，用七寶來裝飾，用寶案和精美的巾帕覆蓋，裝飾得極其殊勝美妙，用來供養，即使做了這些事，還是不能表達我的心意。』

English version: At that time, Kausika immediately spoke a verse: 'What the heretics do is false and unreal, like children playing, building walls with dirt. A drunken elephant tramples on them, scattering and destroying them without a trace. The Buddha refutes the heretics' theories, and the situation is the same.' At that time, the Brahmin Kausika developed deep faith and respect for the Buddha's teachings, abandoned the heretical ways, and removed his wrong views. Day and night, he constantly recited the 'Twelve Links of Dependent Origination Sutra'. At this time, his relatives and some Brahmins returned to his home and asked his wife, 'I heard that Kausika came here, where is he now?' His wife told her husband, 'That Brahmin borrowed a scripture from me, I gave it to him, but I don't know what scripture it is. However, after he got it, he looked at it back and forth, snapping his fingers and praising it, very happy.' Her husband heard this and went to him, seeing Kausika sitting in meditation, and asked him, 'What are you thinking about now?' At that time, Kausika answered with a verse: 'Ignorant and without wisdom, revolving in the three realms, like a potter's wheel, turning endlessly, I contemplate the twelve links of dependent origination, seeking the path to liberation.' At that time, his relatives said to him, 'You have such a rare thought about this scripture. I got this scripture from the Shakya clan, and I plan to wash off the words on it and use it to write the Vaisheshika scriptures.' The Brahmin Kausika, upon hearing this, rebuked his relatives, 'You are foolish! How can you want to wash this scripture with water? Such a wonderful Dharma should be written with pure gold, placed in a treasure box, and offered with various treasures.' He then spoke a verse: 'Even if I had wealth and treasures, and built a pagoda with pure gold, decorated it with seven treasures, covered it with precious tables and exquisite cloths, decorated it extremely beautifully, and used it for offerings, even if I did these things, it still would not express my heart.'

。」

時其親友聞斯語已，甚懷忿恚而作是言：「今此經中有何深妙未曾有事？何必勝彼毗世師經，欲以真金種種珍寶而為供養？」時憍尸迦聞是語已，愀然作色而作是言：「汝今何故輕蔑佛經至於是乎？彼毗世師論極有過患，云何乃用比于佛語？如毗世師論，不知法相錯亂因果，于瓶因果淺近之法，尚無慧解分別能知，況解人身身根覺慧因果之義？」爾時其親友語憍尸迦言：「汝今何故言毗世師論不解因果？彼論中說破瓦以為瓶因，云何而言不解因果？」憍尸迦言：「汝毗世師論實有是語，然無道理。汝今且觀，如因於縷以為經緯然後有疊，瓶瓨亦爾，先有瓶故然後有瓦，若先無瓶云何有瓦？複次破瓦無用、瓶瓨有用，是以破瓦不得為因。現見陶師取泥成瓶、不用破瓦，又見瓶壞後有破瓦，瓶若未壞，云何有破？」時親友言：「汝意謂若毗世師論都無道理，我等寧可徒勞其功而自辛苦。」時親友徒黨諸婆羅門聞是語已心生愁惱：「若如其言，毗世師論即於今日不可信耶？」憍尸迦言：「毗世師論非但今者不可取信，于昔已來善觀察者久不可信。所以然者？昔佛十力未出世時，一切眾生皆為無明之所覆蔽，盲無目故，于毗世師論生於明想。佛日既出，慧明照了，毗世師論無所知曉，都應棄捨

當時他的親友聽到這些話后，非常憤怒，說道：『這部經里有什麼深奧玄妙、前所未有的道理？為什麼一定要勝過毗世師的經典，想要用真金和各種珍寶來供養？』當時憍尸迦聽到這些話后，臉色陰沉，說道：『你們為什麼如此輕視佛經？那毗世師的理論有很多過錯，怎麼能和佛的教誨相比？比如毗世師的理論，不懂得法的真相，錯亂因果，對於瓶子因果這樣淺顯的道理，尚且沒有智慧理解和分辨，更何況理解人身、身根、覺慧的因果意義？』當時他的親友對憍尸迦說：『你為什麼說毗世師的理論不懂因果？他們的理論中說，打破瓦片是瓶子的原因，怎麼能說不懂因果？』憍尸迦說：『你們毗世師的理論確實有這種說法，但是沒有道理。你們看，就像用線織成經緯然後才有布匹一樣，瓶子也是這樣，先有瓶子然後才有瓦片，如果先沒有瓶子，怎麼會有瓦片？而且，破瓦沒有用處，瓶子有用處，所以破瓦不能作為原因。現在看到陶工用泥土做成瓶子，不用破瓦，又看到瓶子壞了之後才有破瓦，如果瓶子沒有壞，怎麼會有破瓦？』當時他的親友說：『你的意思是說，如果毗世師的理論完全沒有道理，我們難道要白費力氣，自討苦吃嗎？』當時他的親友和黨羽的婆羅門聽到這些話后，心中憂愁：『如果像他說的，毗世師的理論今天就不可信了嗎？』憍尸迦說：『毗世師的理論不僅今天不可信，從以前開始，善於觀察的人早就認為不可信了。為什麼呢？以前佛陀十力沒有出世的時候，一切眾生都被無明所矇蔽，像盲人一樣沒有眼睛，所以對毗世師的理論產生明智的想法。佛陀的太陽出現后，智慧的光明照亮了一切，毗世師的理論一無所知，都應該拋棄。』

At that time, when his relatives and friends heard these words, they were very angry and said, 'What profound and unprecedented truths are there in this scripture? Why must it surpass the teachings of the Vaisheshika school, and why do you want to offer it with gold and various treasures?' When Kausika heard these words, his face darkened, and he said, 'Why do you so despise the Buddha's teachings? The Vaisheshika theory has many faults, how can it be compared to the Buddha's teachings? For example, the Vaisheshika theory does not understand the true nature of the Dharma, confuses cause and effect, and even for simple principles like the cause and effect of a pot, they do not have the wisdom to understand and distinguish, let alone understand the meaning of the cause and effect of the human body, its senses, and consciousness.' At that time, his relatives and friends said to Kausika, 'Why do you say that the Vaisheshika theory does not understand cause and effect? Their theory says that breaking a piece of clay is the cause of a pot, how can you say they do not understand cause and effect?' Kausika said, 'Your Vaisheshika theory does indeed have this saying, but it is unreasonable. Look, just as threads are woven into warp and weft to make cloth, it is the same with a pot. First there is a pot, and then there are broken pieces of clay. If there was no pot first, how could there be broken pieces of clay? Moreover, broken pieces of clay are useless, while a pot is useful, so broken pieces of clay cannot be the cause. Now we see potters making pots from clay, not using broken pieces of clay, and we also see that broken pieces of clay appear after a pot is broken. If the pot is not broken, how can there be broken pieces of clay?' At that time, his relatives and friends said, 'Do you mean that if the Vaisheshika theory is completely unreasonable, should we waste our efforts and suffer for nothing?' At that time, his relatives and the Brahmin followers, upon hearing these words, became worried: 'If it is as he says, is the Vaisheshika theory not credible today?' Kausika said, 'The Vaisheshika theory is not only not credible today, but from the past, those who are good at observing have long considered it not credible. Why is that? In the past, when the Buddha's ten powers had not yet appeared in the world, all sentient beings were covered by ignorance, like blind people without eyes, so they had the idea that the Vaisheshika theory was wise. After the sun of the Buddha appeared, the light of wisdom illuminated everything, and the Vaisheshika theory was ignorant of everything and should be discarded.'

譬如鴟鵂夜則遊行能有力用，晝則藏竄無有力用。毗世師論亦復如是，佛日既出，彼論無用。」

親友復言：「若如汝言，毗世師論不如佛經，然此佛經寧可得比僧佉論耶？」憍尸迦言：「如僧佉經說有五分，論義得盡：第一言誓，第二因，第三喻，第四等同，第五決定。汝僧佉經中無有譬喻可得明瞭如牛犎者，況辯法相而能明瞭？何以故？汝僧佉經中說缽羅陀那不生如常，遍一切處亦處處去。如僧佉經中說缽羅陀那不從他生而體是常，能生一切、遍一切處去至處處。說如是事多有𠎝過。何以故？於三有中無有一法但能生物不從他生，是故有過。複次遍一切處能至處處，此亦有過，何以故？若先遍者，去何所至？若去至者，遍則不遍。二理相違其義自破。若如是者，是則無常。如其所言，不從他生而能生物，遍一切處去至處處。是語非也。」

親友婆羅門聞是語已，語憍尸迦言：「汝與釋種便為朋黨，故作是說。然佛經中亦有大過，說言生死無有本際，又復說言一切法中悉無有我。」時憍尸迦語親友言：「我見佛法生死無際，一切無我，故吾今者敬信情篤。若人計我，終不能得解脫之道，若知無我則無貪慾，無貪慾故便得解脫。若計有我則有貪愛，既有貪愛遍於生死，云何能得解脫之道？複次，若言生死有初始者，此初身者，為從善惡而得此身？為不從善惡自然有耶？若從善惡而得身者，則不得名初始有身

現代漢語譯本：譬如貓頭鷹在夜晚能發揮作用，白天則躲藏起來毫無用處。《毗世師論》也是如此，佛陀的光輝一旦出現，那部論典就毫無用處了。 親友又說：『如果像你所說，《毗世師論》不如佛經，那麼這部佛經難道能比得上《僧佉論》嗎？』憍尸迦說：『《僧佉論》說有五部分，論述的意義就完備了：第一是立誓，第二是原因，第三是比喻，第四是等同，第五是結論。你們的《僧佉論》中沒有像牛的駝峰那樣可以清楚說明的比喻，更何況是辨析法相而能清楚明白呢？為什麼呢？你們的《僧佉論》中說『缽羅陀那』不生，是常住的，遍一切處，也處處去。像《僧佉論》中說『缽羅陀那』不從他生而本體是常住的，能生一切，遍一切處，去到各處。這樣說有很多錯誤。為什麼呢？在三界中沒有一種法僅僅能產生事物而不從其他事物產生，所以這是錯誤的。其次，遍一切處又能去到各處，這也是錯誤的。為什麼呢？如果本來就遍一切處，那還要去哪裡呢？如果要去到某處，那就不是遍一切處了。這兩個道理互相矛盾，它的意義就自己破滅了。如果像這樣，那就是無常的。像他們所說，不從他生而能產生事物，遍一切處又能去到各處，這種說法是不對的。』 親友婆羅門聽了這些話后，對憍尸迦說：『你和釋迦族人結成一夥，所以才這樣說。然而佛經中也有很大的錯誤，說生死沒有開始，又說一切法中都沒有『我』。』當時憍尸迦對親友說：『我看到佛法說生死沒有邊際，一切都沒有『我』，所以我現在才如此虔誠地信仰。如果人執著于『我』，最終不能得到解脫之道，如果知道沒有『我』，就沒有貪慾，沒有貪慾就能得到解脫。如果執著于有『我』，就會有貪愛，有了貪愛就會在生死中輪迴，怎麼能得到解脫之道呢？其次，如果說生死有初始，那麼這最初的身體，是從善惡而得到的這個身體嗎？還是不從善惡自然而有的呢？如果從善惡而得到身體，那就不能稱為最初的身體了。』

English version: For example, an owl can be effective at night, but during the day it hides and is useless. The Vaisheshika school of thought is also like this; once the light of the Buddha appears, that treatise is useless. The friend then said, 'If, as you say, the Vaisheshika treatise is inferior to the Buddhist scriptures, then can these Buddhist scriptures be compared to the Samkhya treatise?' Kausika said, 'The Samkhya treatise speaks of five parts, and the meaning of the discussion is complete: first is the vow, second is the cause, third is the analogy, fourth is the equality, and fifth is the conclusion. In your Samkhya treatise, there is no analogy that can be clearly explained like the hump of a cow, let alone analyzing the characteristics of the Dharma and being able to understand them clearly. Why is that? In your Samkhya treatise, it is said that 'Prakriti' is not born, is permanent, pervades all places, and also goes everywhere. As the Samkhya treatise says, 'Prakriti' is not born from anything else, but its essence is permanent, it can produce everything, pervades all places, and goes to all places. There are many errors in saying this. Why is that? In the three realms, there is no dharma that can only produce things without being produced from other things, so this is an error. Secondly, pervading all places and also going to all places is also an error. Why is that? If it originally pervades all places, then where does it need to go? If it needs to go somewhere, then it does not pervade all places. These two principles contradict each other, and its meaning is self-defeating. If it is like this, then it is impermanent. As they say, it is not born from anything else but can produce things, pervades all places and can go to all places, this statement is not correct.' After hearing these words, the Brahmin friend said to Kausika, 'You have joined forces with the Shakya clan, so you say this. However, there are also great errors in the Buddhist scriptures, saying that birth and death have no beginning, and also saying that there is no 'self' in all dharmas.' At that time, Kausika said to his friend, 'I see that the Buddha's teachings say that birth and death have no end, and that there is no 'self' in everything, so I now have such sincere faith. If a person clings to the idea of 'self', they will ultimately not be able to attain the path of liberation. If they know that there is no 'self', then there will be no greed, and without greed, they can attain liberation. If they cling to the idea of having a 'self', then there will be attachment, and with attachment, they will be trapped in the cycle of birth and death. How can they attain the path of liberation? Furthermore, if it is said that birth and death have a beginning, then this first body, is it obtained from good or evil? Or is it naturally there without being from good or evil? If the body is obtained from good or evil, then it cannot be called the first body.'

---

。若不從善惡得此身者，此善惡法雲何而有？若如是者，汝法則為半從因生半不從因，如是說者有大過失。我佛法無始，故無罪咎。」

於時親友語憍尸迦：「有縛則有解，汝說無我則無有縛，若無有縛誰得解脫？」憍尸迦言：「雖無有我猶有縛解。何以故？煩惱覆故則為所縛，若斷煩惱則得解脫，是故雖復無我猶有縛解。」

諸婆羅門復作是言：「若無我者，誰至後世？」時憍尸迦語諸人言：「汝等善聽！從於過去煩惱諸業，得現在身及以諸根，從今現在復造諸業，以是因緣得未來身及以諸根。我於今者，樂說譬喻以明斯義。譬如穀子，眾緣和合故得生芽，然此種子實不生芽，種子滅故芽便增長，子滅故不常，芽生故不斷；佛說受身亦復如是，雖復無我，業報不失。」

諸婆羅門言：「我聞汝說無我之法洗我心垢，猶有少疑今欲咨問。若無我者，先所作事云何故憶而不忘失？」答曰：「以有念覺與心相應，便能憶念三世之事而不忘失。」又問：「若無我者，過去已滅現在心生，生滅既異，云何而得憶念不忘？」答曰：「一切受生，識為種子入母胎田，愛水潤漬身樹得生，如胡桃子隨類而生，此陰造業能感后陰，然此前陰不生后陰，以業因緣故便受后陰，生滅雖異相續不斷。如嬰兒病，與乳母藥，兒患得愈，母雖非兒，藥之力勢能及於兒。陰亦如是，以有業力便受后陰憶念不忘

現代漢語譯本：如果不是從善惡行為中得到這個身體，那麼這些善惡法則又是如何產生的呢？如果像你所說的那樣，你的法則就變成一半由因產生，一半不由因產生，這樣說就犯了很大的錯誤。我的佛法是無始的，所以沒有罪過。 當時，親友對憍尸迦說：『有束縛就有解脫，你說沒有『我』就沒有束縛，如果沒有束縛，誰又能得到解脫呢？』憍尸迦說：『即使沒有『我』，仍然有束縛和解脫。為什麼呢？因為被煩惱覆蓋就會被束縛，如果斷除煩惱就能得到解脫，所以即使沒有『我』，仍然有束縛和解脫。』 那些婆羅門又說：『如果沒有『我』，誰會到後世呢？』當時，憍尸迦對眾人說：『你們好好聽著！從過去的煩惱和行為中，得到現在的身體和各種感官；從現在又造作各種行為，因為這些因緣，得到未來的身體和各種感官。我現在樂意用比喻來說明這個道理。比如穀子，各種條件聚合在一起才能生出芽，然而種子本身並沒有生出芽，種子滅亡后，芽才生長出來，種子滅亡所以不是常住的，芽生長所以不是斷滅的；佛說接受身體也是這樣，即使沒有『我』，業報也不會消失。』 那些婆羅門說：『我聽你說的無我之法，洗滌了我心中的污垢，但還有一些疑惑想要請教。如果沒有『我』，先前做過的事情為什麼能夠回憶起來而不會忘記呢？』憍尸迦回答說：『因為有念頭和覺知與心相應，就能回憶起過去、現在和未來的事情而不會忘記。』他們又問：『如果沒有『我』，過去的心已經滅亡，現在的心才產生，生滅既然不同，怎麼能夠回憶起來而不忘記呢？』憍尸迦回答說：『一切眾生受生，意識作為種子進入母胎，愛慾之水滋潤，身體之樹得以生長，就像胡桃子一樣，隨著種類而生長。這個陰造作的業能夠感得后一個陰，然而前一個陰並沒有生出后一個陰，因為業的因緣，所以接受后一個陰，生滅雖然不同，但相續不斷。就像嬰兒生病，給乳母吃藥，嬰兒的病就好了，乳母雖然不是嬰兒，但藥的力量能夠影響到嬰兒。陰也是這樣，因為有業力，所以接受后一個陰，能夠回憶而不忘記。』

English version: If this body is not obtained from good and evil deeds, then how do these laws of good and evil come to be? If it is as you say, then your law would be half born from cause and half not from cause, and to say so is a great mistake. My Buddha's Dharma is without beginning, therefore there is no fault. At that time, a relative said to Kausika, 'If there is bondage, then there is liberation. You say there is no 'self,' so there is no bondage. If there is no bondage, who can attain liberation?' Kausika said, 'Even though there is no 'self,' there is still bondage and liberation. Why? Because being covered by afflictions leads to bondage, and if afflictions are cut off, liberation is attained. Therefore, even though there is no 'self,' there is still bondage and liberation.' The Brahmins further said, 'If there is no 'self,' who goes to the next life?' Then Kausika said to the people, 'Listen carefully! From past afflictions and actions, the present body and senses are obtained; from the present, further actions are created, and because of these causes, the future body and senses are obtained. I am now pleased to use a metaphor to explain this principle. For example, a grain of rice, when various conditions come together, can sprout, but the seed itself does not produce the sprout. When the seed dies, the sprout grows. The seed dies, so it is not permanent; the sprout grows, so it is not cut off. The Buddha said that receiving a body is also like this. Even though there is no 'self,' the karmic retribution is not lost.' The Brahmins said, 'I have heard your teaching of no-self, which has washed away the defilements in my heart, but I still have some doubts that I would like to ask. If there is no 'self,' why can we remember what we have done before and not forget it?' Kausika replied, 'Because there is thought and awareness that correspond with the mind, one can remember past, present, and future events without forgetting.' They further asked, 'If there is no 'self,' the past mind has already ceased, and the present mind arises. Since arising and ceasing are different, how can one remember without forgetting?' Kausika replied, 'All beings are born, and consciousness enters the mother's womb as a seed. The water of desire nourishes it, and the tree of the body grows, like a walnut that grows according to its kind. This skandha creates karma that can cause the next skandha. However, the previous skandha does not produce the next skandha. Because of the cause of karma, the next skandha is received. Although arising and ceasing are different, the continuity is unbroken. It is like a baby who is sick, and the wet nurse takes medicine, and the baby's illness is cured. Although the wet nurse is not the baby, the power of the medicine can affect the baby. The skandhas are also like this. Because of the power of karma, the next skandha is received, and one can remember without forgetting.'

---

。」

諸婆羅門復作是言：「汝所讀經中但說無我法，今汝解悟生歡喜耶？」時憍尸迦即為誦《十二緣經》而語之言：「無明緣行，行緣識，乃至生緣老死憂悲苦惱。無明滅則行滅，乃至老死滅故憂悲苦惱滅。以從眾緣，無有宰主，便於其中解悟無我，非經文中但說無我。複次，以有身故則便有心，以有身心諸根有用識解分別，我悟斯事便解無我。」又問：「若如汝言，生死受身相續不斷，設有身見有何過咎？」答曰：「以身見故造作諸業，於五趣中受善惡身形，得惡形時受諸苦惱。若斷身見不起諸業，不起諸業故則不受身，不受身故眾患永息，則得涅槃。云何說言身見非過？複次，若身見非過咎者，應無生死，不於三有受生死苦，是故有過。」時婆羅門逆順觀察十二緣義，深生信解，心懷慶幸，略贊佛法，而說偈言：

「如來在世時，　　說法摧諸論， 佛日照世間，　　群邪皆隱蔽。 我今遇遺法，　　如在世尊前， 釋種中勝妙，　　深達諸法相。 所言如來者，　　真實而不虛， 逆順觀諸法，　　名聞普遍滿。 向佛涅槃方，　　恭敬合掌禮， 嘆言佛世尊，　　實有大悲心。 諸仙中最勝，　　世間無倫疋， 我今歸依彼，　　無等戒定慧。」

憍尸迦言：「汝今云何乃爾深解佛之功德？」親友答言：「我聞此法，是故知佛無量功德，如沉水香黑重津膩，以是因緣燒之甚香遠近皆聞。如是我見如來定慧身故，便知世尊有大功德

現代漢語譯本 那些婆羅門又說：『你所讀的經中只說無我之法，現在你理解領悟了，就這麼歡喜嗎？』當時，憍尸迦就為他們誦讀《十二緣起經》，並說道：『無明緣起行，行緣起識，乃至生緣起老死憂悲苦惱。無明滅則行滅，乃至老死滅故憂悲苦惱滅。因為一切都由眾緣和合而生，沒有主宰者，所以我從中領悟到無我，並非經文中只說無我。再者，因為有身體，所以才有心；因為有身心，諸根才能發揮作用，才能有識解和分別。我領悟到這些，就理解了無我。』他們又問：『如果像你所說，生死受身相續不斷，那麼執著于身見有什麼過錯呢？』憍尸迦回答說：『因為執著于身見，就會造作各種業，在五道中承受善惡的身體，得到惡的身體時就會遭受各種苦惱。如果斷除身見，就不會造作各種業；不造作各種業，就不會受身；不受身，各種痛苦就會永遠止息，就能得到涅槃。怎麼能說身見沒有過錯呢？再者，如果身見沒有過錯，就應該沒有生死，不會在三界中承受生死之苦，所以身見是有過錯的。』當時，婆羅門們逆向和順向地觀察十二緣起的含義，深深地產生了信解，心中充滿慶幸，簡略地讚歎了佛法，並說了偈語： 『如來在世時，說法摧毀各種論點，佛陀的光輝照耀世間，一切邪說都隱藏起來。我現在遇到佛陀遺留的教法，就像在世尊面前一樣。釋迦族中最殊勝的佛陀，深刻地通達了諸法的實相。所說的如來，真實而不虛妄，逆向和順向地觀察諸法，名聲普遍傳揚。我向著佛陀涅槃的方向，恭敬地合掌禮拜，讚歎說佛陀世尊，實在具有大慈悲心。在所有仙人中最殊勝，世間沒有可以與之相比的，我現在歸依他，歸依他無與倫比的戒定慧。』 憍尸迦說：『你們現在怎麼如此深刻地理解佛陀的功德？』他的朋友回答說：『我聽聞了此法，所以知道佛陀有無量的功德，就像沉水香，黑色、厚重、油潤，因為這個原因，燃燒起來非常香，遠近都能聞到。我看到如來具有定慧之身，就知道世尊有大功德。』

English version The Brahmins further said, 'In the scriptures you read, it only speaks of the doctrine of no-self. Now that you understand and are enlightened, are you so happy?' At that time, Kausika recited the 'Twelve Links of Dependent Origination' for them and said, 'Ignorance conditions volitional actions, volitional actions condition consciousness, and so on, until birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. When ignorance ceases, volitional actions cease, and so on, until when old age and death cease, sorrow, lamentation, pain, grief, and despair cease. Because everything arises from the aggregation of conditions, there is no master, so I understand no-self from this, not just because the scriptures speak of no-self. Furthermore, because there is a body, there is a mind; because there is body and mind, the senses can function, and there can be cognition and discrimination. I understand these things, and thus I understand no-self.' They further asked, 'If, as you say, the cycle of birth and death continues without interruption, what is the fault in clinging to the view of self?' Kausika replied, 'Because of clinging to the view of self, one creates various karmas, and in the five realms, one receives good and bad bodies. When one receives a bad body, one suffers various pains. If one cuts off the view of self, one will not create various karmas; if one does not create various karmas, one will not receive a body; if one does not receive a body, all sufferings will cease forever, and one will attain Nirvana. How can it be said that the view of self has no fault? Furthermore, if the view of self has no fault, there should be no birth and death, and one would not suffer the pain of birth and death in the three realms. Therefore, it is a fault.' At that time, the Brahmins observed the meaning of the twelve links of dependent origination both forward and backward, deeply generating faith and understanding, their hearts filled with joy. They briefly praised the Buddha's teachings and spoke in verses: 'When the Tathagata was in the world, his teachings destroyed all arguments. The Buddha's light illuminated the world, and all heresies were hidden. Now that I encounter the teachings left behind by the Buddha, it is as if I am in the presence of the World Honored One. The most excellent Buddha among the Sakyas, deeply understands the true nature of all phenomena. The so-called Tathagata is true and not false. Observing all phenomena both forward and backward, his fame is universally spread. I bow respectfully with palms together towards the direction of the Buddha's Nirvana, praising the World Honored One, who truly has great compassion. The most excellent among all sages, there is no one in the world who can compare to him. I now take refuge in him, in his incomparable precepts, concentration, and wisdom.' Kausika said, 'How is it that you now understand the Buddha's merits so deeply?' His friend replied, 'I heard this teaching, and therefore I know that the Buddha has immeasurable merits, just like agarwood, which is black, heavy, and oily. Because of this, when it is burned, it is very fragrant, and the fragrance can be smelled far and near. When I see that the Tathagata has a body of concentration and wisdom, I know that the World Honored One has great merits.'

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。我於今者雖不睹佛，見佛聖蹟則知最勝，亦如有人于花池邊見象足跡則知其大，睹因緣論雖不見佛，知佛聖蹟功德最大。」見其親友深生信解，嘆未曾有而作是言：「汝于昔來讀誦外典亦甚眾多，今聞佛經須臾之頃解其義趣，悉舍外典，極為希有。」即說偈言：

「除去邪見論，　　信解正真法， 如是人難得，　　是故嘆希有。 不但嘆于汝，　　亦嘆外諸論， 因其理鄙淺，　　我等悉舍離。

「以彼諸論有過咎故，令我等輩得生厭離生信解心，佛實大人無與等者，名稱普聞遍十方剎。外諸邪論前後有過，猶如諂語不可辯了，由彼有過，令我棄捨得入佛法，猶如春夏之時人患日熱皆欲離之，既至冬寒人皆思念。外道諸論亦復如是，誠應舍離如夏時日，然由此論得生信心亦宜思念，猶如寒時思念彼日。」

於時親友問憍尸迦：「我等今者當作何事？」憍尸迦言：「今宜捨棄一切邪論，于佛法中出家學道。所以者何？如夜闇中然大炬火，一切鴿鳥皆悉墮落，佛智慧燈既出於世，一切外道悉應顛墜，是故今欲出家學道。」於是憍尸迦從親友家，即詣僧坊求索出家，出家已后得阿羅漢。何因緣故說是事耶？以諸外道常為邪論之所幻惑故，說十二因緣經論而破析之。

（三）

複次，夫取福田當取其德，不應簡擇少壯老弊。

我昔曾聞，有檀越遣知識道人詣僧伽藍請諸眾僧，但求老大不用年少。後知識道人請諸眾僧，次到沙彌，然其不用

現代漢語譯本：『我今天雖然沒有親眼見到佛陀，但見到佛陀的聖蹟就知道他是最偉大的。這就像有人在花池邊看到大象的足跡就知道它體型巨大一樣。我看到因緣論，雖然沒有見到佛陀，也知道佛陀的聖蹟功德最大。』他看到親友們深深地產生信解，感嘆從未有過這樣的事，就說：『你過去讀誦外道的典籍也很多，現在聽聞佛經片刻之間就理解了其中的含義，完全捨棄了外道典籍，這真是非常稀有。』於是說了偈語： 『除去邪見的理論，信解真正正確的佛法，這樣的人很難得，所以感嘆稀有。不只是感嘆你，也感嘆外道的那些理論，因為它們的道理淺薄，我們都捨棄了它們。 『因為那些理論有錯誤，使我們這些人產生厭離心，生起信解心。佛陀真是偉大的人物，無人能與他相比，他的名聲普遍傳遍十方世界。外道的那些邪論前後都有過失，就像諂媚的言語一樣不可辨別真假。因為它們有錯誤，使我們拋棄它們而進入佛法，就像春夏時節人們厭惡炎熱都想離開它，到了寒冷的冬天人們又思念它一樣。外道的那些理論也是這樣，確實應該像夏天的太陽一樣捨棄，然而因為這些理論而生起信心，也應該像寒冷時思念太陽一樣思念它們。』 當時，親友問憍尸迦：『我們現在應該做什麼？』憍尸迦說：『現在應該捨棄一切邪論，在佛法中出家學道。為什麼呢？就像在黑夜裡點燃巨大的火炬，所有的鴿子都會墜落下來一樣，佛陀的智慧之燈既然出現在世間，一切外道都應該顛覆墜落。所以現在我想出家學道。』於是憍尸迦從親友家出來，立即前往僧院請求出家，出家之後證得了阿羅漢果。因為什麼因緣要說這件事呢？因為那些外道常常被邪論所迷惑，所以說了十二因緣經論來剖析它。 （三） 再次，選擇福田應當選擇有德行的，不應該挑選年輕年老或殘疾的。 我以前聽說，有施主派遣一位認識的道人到僧伽藍去請眾僧，只要求年老的，不要年輕的。後來，這位認識的道人請眾僧，輪到沙彌時，卻不用他。

English version: 'Although I have not seen the Buddha today, seeing the Buddha's holy traces, I know he is the most supreme. It is like someone seeing an elephant's footprint by a flower pond and knowing its size. Seeing the theory of dependent origination, although I have not seen the Buddha, I also know that the merits of the Buddha's holy traces are the greatest.' Seeing his relatives and friends deeply develop faith and understanding, he exclaimed that such a thing had never happened before, and said: 'You have read many external scriptures in the past, but now, after hearing the Buddhist scriptures for a short while, you understand their meaning and completely abandon the external scriptures. This is truly rare.' Then he spoke a verse: 'Removing the theories of wrong views, believing and understanding the true Dharma, such a person is hard to find, therefore it is admirable. Not only do I admire you, but I also admire those external theories, because their principles are shallow, and we have all abandoned them.' 'Because those theories have faults, they cause us to develop aversion and generate faith and understanding. The Buddha is truly a great person, no one can compare to him, his name is widely heard throughout the ten directions. The external heretical theories have faults before and after, like flattering words that cannot be distinguished as true or false. Because they have faults, they cause us to abandon them and enter the Buddha's Dharma, just as people in spring and summer dislike the heat and want to leave it, and in the cold winter people miss it. The external theories are also like this, they should indeed be abandoned like the summer sun, but because of these theories, faith arises, and they should also be remembered like the sun is missed in the cold.' At that time, his relatives and friends asked Kausika: 'What should we do now?' Kausika said: 'Now we should abandon all heretical theories and leave home to study the Way in the Buddha's Dharma. Why? Just as when a huge torch is lit in the dark night, all the pigeons will fall down, so when the Buddha's lamp of wisdom appears in the world, all external paths should be overturned and fall. Therefore, I now want to leave home to study the Way.' Then Kausika left his relatives' home and immediately went to the monastery to request to leave home. After leaving home, he attained Arhatship. Why is this story told? Because those external paths are often deluded by heretical theories, therefore the theory of the twelve links of dependent origination is explained to analyze it. (Three) Furthermore, when choosing a field of merit, one should choose those with virtue, and should not discriminate based on age or disability. I once heard that a donor sent an acquaintance to a monastery to invite monks, but only requested the elderly and not the young. Later, this acquaintance invited the monks, and when it came to the novice monk, he was not used.

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。沙彌語言：「何故不用我等沙彌？」答言：「檀越不用，非是我也。」勸化道人即說偈言：

「耆年有宿德，　　發白而面皺， 秀眉齒缺落，　　背僂支節緩， 檀越樂如是，　　不喜見幼小。」

時寺中有諸沙彌，儘是羅漢，譬如有人觸惱師子棖其腰脈令其瞋恚，諸沙彌等皆作是語：「彼之檀越愚無智慧，不樂有德唯貪耆老。」時諸沙彌即說偈言：

「所謂長老者，　　不必在白髮， 面皺牙齒落，　　愚癡無智慧。 所貴能修福，　　除滅去眾惡， 凈修梵行者，　　是名為長老。 我等於譭譽，　　不生增減心， 但令彼檀越，　　獲得于罪過， 又于僧福田，　　誹謗生增減。 我等應速往，　　起發彼檀越， 莫令墮惡趣。」　　彼諸沙彌等， 尋以神通力，　　化作老人像， 發白而面皺，　　秀眉牙齒落， 僂脊而柱杖，　　詣彼檀越家。 檀越既見已，　　心生大歡慶， 燒香散名花，　　速請令就坐。 既至須臾頃，　　還服沙彌形， 檀越生驚愕，　　變化乃如是， 為飲天甘露，　　容色忽鮮變。

爾時沙彌即作是言：「我非夜叉亦非羅剎，先見檀越選擇耆老，于僧福田生高下想，壞汝善根，故作是化令汝改悔。」即說偈言：

「譬如蚊子嘴，　　欲盡大海底， 世間無能測，　　眾僧功德者。 一切皆無能，　　籌量僧功德， 況汝獨一己，　　而欲測量彼？」

沙彌復言：「汝今不應校量眾僧耆少形相，夫求法者不觀形相唯在智慧

現代漢語譯本：沙彌們問道：『為什麼不用我們這些沙彌呢？』勸化道人回答說：『是施主不用，不是我不用。』勸化道人隨即說了偈語： 『年長的有德行，頭髮白了，面容也皺了，眉毛稀疏，牙齒也脫落了，背也彎了，關節也鬆弛了。施主喜歡這樣的，不喜歡看到年幼的。』 當時寺廟裡有許多沙彌，他們都是羅漢。就像有人觸怒了獅子，拍打它的腰部，讓它生氣一樣，這些沙彌都這樣說：『那個施主愚蠢沒有智慧，不喜歡有德行的人，只貪圖年老的。』當時沙彌們就說了偈語： 『所謂的長老，不一定是指頭髮白了，面容皺了，牙齒脫落的人，愚癡沒有智慧的人。可貴的是能夠修福，消除各種惡行，清凈修行梵行的人，這樣的人才叫做長老。 我們對於譭謗和讚譽，不產生增減之心，只是讓那個施主，獲得罪過，又對僧眾的福田，誹謗產生增減。我們應該趕快去，啓發那個施主，不要讓他墮入惡道。』 那些沙彌們，隨即用神通力，化作老人的模樣，頭髮白了，面容皺了，眉毛稀疏，牙齒脫落了，彎著腰拄著枴杖，來到那個施主的家。 施主看到他們后，心裡非常高興，燒香散花，趕緊請他們坐下。他們坐下不久，又恢復了沙彌的模樣，施主感到驚訝，變化竟然是這樣，好像喝了天上的甘露一樣，容貌突然變得鮮艷。 這時沙彌就說：『我不是夜叉也不是羅剎，先前看到施主選擇年老的，對僧眾的福田產生高下之想，破壞你的善根，所以才這樣變化讓你悔改。』隨即說了偈語： 『就像蚊子的嘴，想要吸乾大海的底部一樣，世間沒有人能夠測量，僧眾的功德。一切眾生都不能，衡量僧眾的功德，何況你一個人，想要測量他們呢？』 沙彌又說：『你現在不應該衡量僧眾年老或年輕的形貌，求法的人不看形貌，只看智慧。』

English version: The novices asked: 'Why don't you use us novices?' The proselytizing monk replied: 'It is the donor who does not use you, not me.' The proselytizing monk then spoke a verse: 'The elderly have virtue, their hair is white and their faces are wrinkled, their eyebrows are sparse, their teeth have fallen out, their backs are bent, and their joints are loose. The donor likes such people, and does not like to see the young.' At that time, there were many novices in the temple, all of whom were Arhats. Just as someone angers a lion by patting its waist, making it angry, these novices all said: 'That donor is foolish and has no wisdom, does not like those with virtue, and only covets the elderly.' At that time, the novices spoke a verse: 'The so-called elder does not necessarily refer to someone with white hair, a wrinkled face, and missing teeth, who is foolish and has no wisdom. What is valuable is the ability to cultivate blessings, eliminate all kinds of evil deeds, and those who purely practice Brahma conduct, these are called elders. We do not have an increase or decrease in our hearts regarding slander and praise, but only let that donor incur sin, and also slander the field of merit of the Sangha, causing increase and decrease. We should go quickly to enlighten that donor, and not let him fall into evil paths.' Those novices, immediately using their supernatural powers, transformed into the appearance of old men, with white hair, wrinkled faces, sparse eyebrows, missing teeth, bent backs, and leaning on canes, and went to the donor's house. When the donor saw them, he was very happy, burned incense, scattered flowers, and quickly invited them to sit down. After they sat down for a short while, they returned to the appearance of novices, and the donor was surprised, the transformation was like this, as if they had drunk heavenly nectar, and their appearance suddenly became fresh. At this time, the novice said: 'I am neither a Yaksha nor a Rakshasa. Earlier, I saw the donor choosing the elderly, and having thoughts of high and low regarding the field of merit of the Sangha, destroying your good roots, so I transformed like this to make you repent.' Then he spoke a verse: 'Just like a mosquito's mouth, wanting to drain the bottom of the sea, no one in the world can measure the merits of the Sangha. All beings cannot measure the merits of the Sangha, let alone you alone, wanting to measure them?' The novice also said: 'You should not now measure the appearance of the Sangha as old or young, those who seek the Dharma do not look at appearance, but only at wisdom.'

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。身雖幼稚，斷諸結漏得於聖道，雖老放逸是名幼小，汝所為作甚為不是。若以爪指欲盡海底，無有是處，汝亦如是，欲以汝智測量福田而知高下，亦無是處。汝寧不聞如來所說四不輕經？王子、蛇、火、沙彌等都不可輕。世尊所說庵羅果喻，內生外熟、外生內熟，莫妄稱量前人長短，一念之中亦可得道。汝於今者極有大過，汝若有疑今悉可問，從今已后更莫如是于僧福田生分別想。」即說偈言：

「眾僧功德海，　　無能測量者， 佛尚生欣敬，　　自以百偈贊， 況餘一切人？　　而當不稱歎， 廣大良福田，　　種少獲大利。 釋迦和合眾，　　是名第三寶， 于諸大眾中，　　勿以貌取人。 不可以種族，　　威儀巧言說， 未測其內德，　　睹形生宗仰。 觀形雖幼弱，　　聰慧有高德， 不知內心行，　　乃更生輕蔑。 譬如大叢林，　　薝蔔雜伊蘭， 眾樹雖參差，　　語林則不異。 僧雖有長幼，　　不應生分別。 迦葉欲出家，　　捨身上妙服， 取庫最下衣，　　猶直十萬金。 眾僧之福田，　　其事亦如是， 供養最下者，　　獲報十萬身。 譬如大海水，　　不宿于死屍， 僧海亦如是，　　不容毀禁者。 于諸凡夫僧，　　最下持少戒， 恭敬加供養，　　能獲大果報。 是故於眾僧，　　耆老及少年， 等心而供養，　　不應生分別。」

爾時檀越聞是語已身毛為豎，五體投地求哀懺悔：「凡夫愚人多有𠎝咎，愿聽懺悔，所有疑惑幸為解釋

現代漢語譯本：'雖然身體還很年幼，但如果能斷除煩惱，證得聖道，那他就是有智慧的；即使年老，如果放縱懈怠，也只能算是幼稚。你所做的事情非常不對。如果想用指甲去量盡海底，那是不可能的，你也是這樣，想用你的智慧去衡量福田的高低，也是不可能的。你難道沒聽說過如來說的四種不可輕視的道理嗎？王子、蛇、火、沙彌都不可輕視。世尊所說的庵羅果的比喻，有內生外熟的，也有外生內熟的，不要妄自衡量別人的長短，一念之間也可能得道。你現在犯了很大的錯誤，如果你有什麼疑問現在可以問，從今以後不要再對僧眾的福田產生分別心。'於是說了偈語： '僧眾的功德如大海，沒有人能夠測量，佛陀尚且心生敬畏，用百偈來讚歎，何況其他一切人呢？怎麼能不稱讚呢？廣大的良田福地，種下少許就能獲得大利益。釋迦的和合僧眾，是名為第三寶，在僧眾之中，不要以貌取人。不可以因為種族、威儀、巧言善辯，在沒有了解其內在德行之前，就以形貌來產生敬仰。觀察外形雖然年幼弱小，但可能具有聰慧高尚的德行，不瞭解其內心的修行，反而產生輕視。譬如大的叢林，薝蔔花和伊蘭花混雜生長，樹木雖然高低不齊，但都屬於樹林。僧眾雖然有年長年幼，不應該產生分別心。迦葉想要出家時，捨棄身上美好的衣服，取用倉庫里最下等的衣服，仍然價值十萬金。僧眾的福田，也是如此，供養最下等的僧人，也能獲得十萬倍的福報。譬如大海水，不會容納死屍，僧海也是如此，不容許毀犯戒律的人。對於凡夫僧眾，即使是最下等、持守少量戒律的人，恭敬供養也能獲得大的果報。所以對於僧眾，無論是年長還是年少，都應該平等供養，不應該產生分別心。' '當時，檀越聽了這些話，汗毛都豎了起來，五體投地，哀求懺悔：'凡夫愚人多有罪過，希望聽我懺悔，所有疑惑希望能夠為我解釋。'

English version: 'Although the body is young, if one can sever the bonds of defilement and attain the holy path, then one is wise. Even if one is old, if one is indulgent and negligent, one is still considered immature. What you have done is very wrong. If you try to measure the bottom of the sea with your fingernail, it is impossible. You are the same; trying to measure the merit field with your wisdom and know its height is also impossible. Have you not heard the four things that should not be belittled, as spoken by the Tathagata? Princes, snakes, fire, and novices should not be belittled. The World Honored One's analogy of the amra fruit, some are ripe inside and raw outside, and some are raw inside and ripe outside, do not rashly measure the strengths and weaknesses of others. In a single thought, one can attain the path. You have made a great mistake now. If you have any doubts, you can ask now. From now on, do not have discriminatory thoughts about the merit field of the Sangha.' Then he spoke a verse: 'The merit of the Sangha is like the ocean, no one can measure it. Even the Buddha is filled with reverence and praises it with a hundred verses. How much more should all other people not praise it? A vast and good field of merit, planting a little will yield great benefits. The harmonious Sangha of Shakyamuni is called the Third Jewel. Among the Sangha, do not judge people by their appearance. One should not judge by lineage, demeanor, or eloquence. Before understanding their inner virtue, do not generate reverence based on their appearance. Observing that someone is young and weak, they may have wisdom and high virtue. Not knowing their inner practice, one may generate contempt. It is like a large forest, where champak and ylang-ylang are mixed. Although the trees are of different heights, they are all part of the forest. Although the Sangha has elders and juniors, one should not generate discrimination. When Kasyapa wanted to leave home, he gave up his fine clothes and took the lowest clothes from the storehouse, which were still worth 100,000 gold. The merit field of the Sangha is also like this. Offering to the lowest monk can bring a reward of 100,000 lifetimes. Like the ocean, which does not harbor corpses, the ocean of the Sangha is also like this, not tolerating those who break the precepts. For the ordinary Sangha, even the lowest who uphold few precepts, offering with respect can bring great rewards. Therefore, for the Sangha, whether they are old or young, one should offer with an equal mind and not generate discrimination.' 'At that time, the donor, upon hearing these words, felt his hair stand on end. He prostrated himself on the ground and begged for repentance: 'Ordinary foolish people have many faults. I hope you will listen to my repentance, and I hope you can explain all my doubts.'

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。」即說偈言：

「汝有大智慧，　　以斷諸疑網， 我若不咨問，　　則非有智者。」

爾時沙彌即告之曰：「恣汝所問，當爲汝說。」檀越問言：「大德！敬信佛僧何者為勝？」沙彌答曰：「汝寧不知有三寶乎？」檀越言：「我今雖復知有三寶，然三寶中豈可無有一最勝耶？」沙彌答曰：「我于佛僧不見增減。」即說偈言：

「大姓婆羅門，　　厥名突羅阇， 譭譽佛不異，　　以食施如來。 如來既不受，　　三界無能消， 擲置於水中，　　煙炎同時起。 瞿曇彌奉衣，　　佛敕施眾僧， 以是因緣故，　　三寶等無異。」

爾時檀越聞是語已，即作是言：「如其佛僧等無異者，何故以食置於水中，不與眾僧？」沙彌答言：「如來於食都無吝惜，為欲顯示眾僧德力，故為是耳。所以者何？佛觀此食，三界之中無能消者，置於水中水即炎起。然瞿曇彌故以衣奉佛，佛回與僧，眾僧受已無有變異。是故當知僧有大德，得大名稱佛僧無異。」時彼檀越即作是言：「自今以後于眾僧所，若老若少等心恭敬不生分別。」沙彌答言：「汝若如是，不久當得見諦之道。」即說偈言：

「多聞與持戒，　　禪定及智慧， 趣向三乘人，　　得果並與向。 譬如辛頭河，　　流注入大海， 是等諸賢聖，　　悉入僧大海。 譬如雪山中，　　具足諸妙藥， 亦如好良田，　　增長於種子， 賢善諸智人，　　悉從僧中出

現代漢語譯本：於是，他說了偈語：『您有大智慧，能斷除一切疑惑，我若不向您請教，就不是有智慧的人。』 當時，沙彌就告訴他說：『您儘管問，我當爲您解答。』檀越問道：『大德！恭敬信奉佛和僧，哪一個更殊勝呢？』沙彌回答說：『您難道不知道有三寶嗎？』檀越說：『我雖然知道有三寶，但三寶之中難道沒有一個最殊勝的嗎？』沙彌回答說：『我看來佛和僧沒有增減。』於是說了偈語：『有個大姓婆羅門，名叫突羅阇，他譭謗或讚美佛都一樣，用食物供養如來。如來既然不接受，三界之中沒有誰能消化，把它扔到水中，煙和火焰同時升起。瞿曇彌奉獻衣服，佛命令施給眾僧，因為這個緣故，三寶平等沒有差別。』 當時，檀越聽了這話，就說：『如果佛和僧平等沒有差別，為什麼把食物扔到水中，不給眾僧呢？』沙彌回答說：『如來對於食物沒有吝惜，是爲了顯示眾僧的德行力量，所以才這樣做。為什麼呢？佛觀察這食物，三界之中沒有誰能消化，扔到水中水就燃起火焰。然而瞿曇彌奉獻衣服給佛，佛又轉給眾僧，眾僧接受后沒有變化。所以應當知道僧有大德，得到大名聲，佛和僧沒有差別。』當時，那位檀越就說：『從今以後，對於眾僧，無論年老或年少，都以平等心恭敬，不再分別。』沙彌回答說：『您如果這樣做，不久就能證得真理。』於是說了偈語：『多聞和持戒，禪定和智慧，趨向三乘的人，得到果位和趨向果位。譬如辛頭河，流入大海，這些賢聖，都進入僧的大海。譬如雪山中，具備各種妙藥，也像好的良田，能生長種子，賢善有智慧的人，都從僧中出來。』

English version: Then, he spoke in verse: 'You have great wisdom, able to cut through all doubts. If I do not consult you, then I am not a wise person.' At that time, the novice immediately told him: 'Ask whatever you wish, and I will explain it to you.' The donor asked: 'Great Virtue! Respecting and believing in the Buddha and the Sangha, which is more superior?' The novice replied: 'Do you not know that there are the Three Jewels?' The donor said: 'Although I know there are the Three Jewels, is there not one that is the most superior among the Three Jewels?' The novice replied: 'In my view, there is no increase or decrease between the Buddha and the Sangha.' Then he spoke in verse: 'There was a high-caste Brahmin, named Turaja, who neither praised nor slandered the Buddha, and offered food to the Tathagata. Since the Tathagata did not accept it, no one in the three realms could digest it. When it was thrown into the water, smoke and flames arose simultaneously. Gautami offered clothing, and the Buddha ordered it to be given to the Sangha. Because of this reason, the Three Jewels are equal and without difference.' At that time, the donor, upon hearing these words, said: 'If the Buddha and the Sangha are equal and without difference, why was the food thrown into the water and not given to the Sangha?' The novice replied: 'The Tathagata was not stingy with the food, but did it to show the power of the Sangha's virtue. Why is that? The Buddha observed that this food could not be digested by anyone in the three realms. When thrown into the water, the water immediately burst into flames. However, when Gautami offered clothing to the Buddha, and the Buddha gave it to the Sangha, the Sangha received it without any change. Therefore, it should be known that the Sangha has great virtue, and has obtained great renown. The Buddha and the Sangha are without difference.' At that time, the donor said: 'From now on, towards the Sangha, whether old or young, I will be respectful with an equal mind and will not discriminate.' The novice replied: 'If you do so, you will soon attain the path of truth.' Then he spoke in verse: 'Extensive learning and upholding precepts, meditation and wisdom, those who strive towards the three vehicles, attain the fruit and the path to the fruit. Just like the Sindhu River, flowing into the great ocean, these sages and saints all enter the great ocean of the Sangha. Just like in the snowy mountains, where all kinds of wonderful medicines are found, and like good fertile fields, which grow seeds, all wise and virtuous people come from the Sangha.'

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。」

說是偈已而作是言：「檀越！汝寧不聞經中阿尼盧頭、難提、黔毗羅此三族姓子，鬼神大將名曰伽扶白佛言：『世尊！一切世界，若天若人若魔若梵，若能心念此三族姓子者，皆能令其得利安樂。』僧中三人尚能利益，況復大眾？」即說偈言：

「三人不成僧，　　念則得利益， 如彼鬼將言，　　未得名念僧， 尚獲是大利，　　況復念僧者？ 是故汝當知，　　功德諸善事， 皆從僧中出。　　譬如大龍雨， 唯海能堪受；　　眾僧亦如是， 能受大法雨。　　是故汝應當， 專心念眾僧。　　如是眾僧者， 是諸善之群，　　解脫之大眾， 僧猶勇健軍，　　能摧魔怨敵。 如是眾僧者，　　勝智之叢林， 一切諸善行，　　運集在其中， 趣三乘解脫，　　大勝之伴黨。」

爾時沙彌說偈贊已，檀越眷屬心大歡喜，皆得須陀洹果。

大莊嚴論經卷第一 大正藏第 04 冊 No. 0201 大莊嚴論經

大莊嚴論經卷第二

馬鳴菩薩造

後秦三藏鳩摩羅什譯

（四）

複次，夫聽法者有大利益，增廣智慧，能令心意悉皆調順。

我昔曾聞，師子諸國，爾時有人，得摩尼寶大如人膝，其珠殊妙世所希有，以奉獻王。王得珠已，諦視此珠而說偈言：

「往古諸王等，　　積寶求名稱， 聚會諸賓客，　　出寶自矜高。 舍位命終時，　　捐寶而獨往， 唯有善惡業，　　隨身不捨離。 譬如蜂作蜜，　　他得自不獲， 財寶亦如是，　　資他無隨己

現代漢語譯本：說完偈語后，沙彌接著說：『施主！您難道沒聽說過經中記載的阿尼盧頭、難提、黔毗羅這三位族姓之子嗎？鬼神大將伽扶曾對佛說：『世尊！一切世界，無論是天、人、魔還是梵，只要能心念這三位族姓之子，都能讓他們得到利益安樂。』僧團中三個人尚且能帶來利益，更何況是大眾僧團呢？』於是，沙彌說了以下偈語： 『三人不成僧，念則得利益，如同鬼將所言，未得名念僧，尚且獲得大利益，更何況是念僧的人呢？因此您應當知道，功德和各種善事，都從僧團中產生。譬如大龍降雨，只有大海才能容納；眾僧也像這樣，能夠承受大法雨。所以您應當專心念誦眾僧。這樣的眾僧，是各種善行的群體，是解脫的大眾，僧團猶如勇猛的軍隊，能夠摧毀魔怨敵。這樣的眾僧，是殊勝智慧的叢林，一切善行都彙集在其中，導向三乘解脫，是偉大的勝利夥伴。』 當時，沙彌說完偈語讚歎后，施主的眷屬們心中非常歡喜，都證得了須陀洹果。 《大莊嚴論經》卷第一 《大正藏》第04冊 No. 0201 《大莊嚴論經》

《大莊嚴論經》卷第二 馬鳴菩薩造 後秦三藏鳩摩羅什譯

（四） 其次，聽聞佛法的人有很大的利益，能夠增長智慧，使心意都調和順暢。 我曾經聽說，在師子諸國，當時有人得到一顆摩尼寶珠，大如人的膝蓋，這顆寶珠非常奇妙，世間罕見，於是將其奉獻給國王。國王得到寶珠后，仔細觀察這顆寶珠，並說了以下偈語： 『往昔的諸位國王，積累財寶追求名聲，聚集賓客，拿出寶物來炫耀。當他們捨棄王位，生命終結時，只能拋下財寶獨自離去，只有善惡業，會跟隨他們不離不棄。譬如蜜蜂釀蜜，他人享用自己卻得不到，財寶也是如此，資助他人卻不能隨自己。』

English version: After reciting the verse, the novice said, 'Benefactor! Have you not heard in the scriptures about Aniruddha, Nandi, and Kimbila, these three sons of noble families? The great ghost general Gafou once said to the Buddha, 『World Honored One! In all the worlds, whether they be gods, humans, demons, or Brahmas, if they can mindfully remember these three sons of noble families, they can all attain benefit and peace.』 Three people in the Sangha can bring benefit, how much more so the great Sangha?' Then, the novice spoke the following verse: 'Three do not make a Sangha, but mindfulness brings benefit, as the ghost general said, not yet called mindful of the Sangha, yet still obtaining great benefit, how much more so those who are mindful of the Sangha? Therefore, you should know that merit and all good deeds arise from the Sangha. Just as a great dragon rains, only the ocean can contain it; the Sangha is also like this, able to receive the great Dharma rain. Therefore, you should wholeheartedly be mindful of the Sangha. Such a Sangha is a gathering of all good deeds, a multitude of liberation, the Sangha is like a brave army, able to destroy the demonic enemies. Such a Sangha is a forest of supreme wisdom, all good deeds are gathered within it, leading to the three vehicles of liberation, a great victorious companion.' At that time, after the novice finished reciting the verse of praise, the benefactor's family members were greatly delighted, and they all attained the fruit of Srotapanna. The Great Adornment Sutra, Volume 1 Taisho Tripitaka, Vol. 04, No. 0201, The Great Adornment Sutra

The Great Adornment Sutra, Volume 2 Composed by Bodhisattva Asvaghosa Translated by Tripitaka Kumarajiva of the Later Qin Dynasty

(4) Furthermore, those who listen to the Dharma receive great benefits, increasing wisdom and enabling their minds to be completely harmonious and compliant. I once heard that in the country of Simhala, there was a person who obtained a Mani jewel as large as a person's knee. This jewel was extremely marvelous and rare in the world, so he offered it to the king. After obtaining the jewel, the king carefully observed it and spoke the following verse: 'The kings of the past accumulated treasures to seek fame, gathered guests, and showed off their treasures. When they abandoned their thrones and their lives ended, they could only leave their treasures behind and depart alone. Only good and bad karma will follow them, never leaving. Just as bees make honey, others enjoy it while they do not, so it is with wealth, benefiting others but not oneself.'

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。 往昔諸國王，　　為寶之所誑， 儲積已待他，　　無一隨己者。 吾今當自為，　　必使寶隨己， 唯佛福田中，　　造作諸功德， 隨己至後世，　　善報不朽滅。 臨當命終時，　　一切皆舍離， 舉宮室親愛，　　大臣諸猛將， 悲戀送亡者，　　至冢則還家。 象馬寶輦輿，　　珍玩及庫藏， 人民諸城郭，　　園苑快樂處， 飄然獨舍逝，　　都無隨從者。」

王說偈已即詣塔所，以此寶珠置塔棖上，其明顯照猶如大星，若日出時照王宮殿，暉曜相映倍于常明。珠之光明日日常爾，於一日中卒無光色，王怪其爾即遣人看。既至彼已不見寶珠，但見棖下血流污地，尋逐血跡至迦陀羅林，未到彼林已見偷珠人竄伏樹間。偷珠之人當取珠時，墮棖折䏶故有是血，即執此人將詣王邊。王初見時甚懷忿恚，見其傷毀復生悲愍，慈心視之而語之言：「咄哉男子！汝甚愚癡，偷佛寶珠，將來之世必墮惡趣。」即說偈言：

「怪哉甚愚癡，　　無智造大惡， 如人畏杖捶，　　返受于斬害。 畏於貧窮苦，　　興此狂愚意， 不安少貧乏，　　長受無窮厄。」

爾時一臣聞是偈已，即白王言：「如王所說，真實不虛。」即說偈言：

「塔為人中寶，　　愚癡輒盜竊， 斯人無量劫，　　不得值三寶。 如昔有一人，　　信心歡喜故， 耳上須曼花，　　以用奉佛塔， 人天百億劫，　　極受大快樂。 十力世尊塔，　　盜寶而自營， 以是業緣故，　　沉沒于地獄

現代漢語譯本 往昔的各位國王，都被珍寶所迷惑， 積攢的財富最終留給他人，沒有一樣能隨自己而去。 我如今應當自己做主，一定要讓珍寶跟隨自己， 只有在佛的福田中，修造各種功德， 才能跟隨自己到後世，善報不會朽滅。 臨近生命終結時，一切都會舍離， 包括宮殿、親人、愛人，大臣和各位猛將， 他們悲傷地送別亡者，到墳墓后就各自回家。 大象、駿馬、寶車、轎子，珍貴的玩物和庫藏， 人民、城郭，園林和快樂的場所， 都會飄然離去，沒有一樣能跟隨自己。 國王說完偈語后就前往佛塔，將這顆寶珠放在塔的橫樑上，寶珠的光芒明亮照耀，如同巨大的星辰，像太陽升起時照耀王宮一樣，光輝相互映照比平時更加明亮。寶珠的光芒每天都是這樣，有一天突然失去了光澤，國王感到奇怪就派人去看。使者到達那裡后沒有看到寶珠，只看到橫樑下血流滿地，順著血跡找到迦陀羅樹林，還沒到樹林就看到偷寶珠的人躲藏在樹間。偷寶珠的人在取寶珠時，從橫樑上摔下來折斷了胳膊所以有血跡，於是抓住了這個人帶到國王面前。國王最初看到他時非常憤怒，看到他受傷又產生了悲憫之心，用慈悲的目光看著他並說道：『唉，你這人真是愚癡，偷佛的寶珠，將來一定會墮入惡道。』 於是說了偈語： 『真是奇怪，太愚癡了，沒有智慧造下大惡， 就像有人害怕被棍棒捶打，反而遭受斬首的刑罰。 因為害怕貧窮的痛苦，才產生這種瘋狂愚蠢的想法， 不能忍受暫時的貧乏，卻要長久遭受無窮的災難。』 當時一位大臣聽到這偈語后，就對國王說：『如國王所說，真實不虛。』 於是說了偈語： 『佛塔是人間的珍寶，愚癡的人竟然敢偷盜， 這種人無量劫都不能遇到三寶。 就像以前有一個人，因為信心歡喜的緣故， 把耳朵上的須曼花，用來供奉佛塔， 在人天中享受百億劫的極大快樂。 十力世尊的佛塔，盜取寶物用來自己享用， 因為這樣的業報，會沉淪於地獄之中。

English version In the past, all kings were deluded by treasures, Accumulated wealth was left for others, nothing followed them. Now I should take charge myself, and make sure treasures follow me, Only by cultivating merits in the field of Buddha's blessings, Can they follow me into the next life, and good rewards will not perish. When approaching the end of life, everything will be left behind, Including palaces, relatives, loved ones, ministers, and brave generals, They will sadly see off the deceased, and return home after reaching the tomb. Elephants, horses, precious carriages, palanquins, precious toys, and storages, People, cities, gardens, and places of joy, Will all drift away, nothing will follow. After the king spoke the verse, he went to the pagoda and placed the precious pearl on the pagoda's beam. The pearl's light shone brightly, like a huge star, like the sun shining on the palace at sunrise, its radiance reflecting each other, even brighter than usual. The pearl's light was like this every day, but one day it suddenly lost its luster. The king was surprised and sent someone to check. When the messenger arrived, he did not see the pearl, but saw blood flowing on the ground under the beam. Following the bloodstains, he found the Kadara forest. Before reaching the forest, he saw the person who stole the pearl hiding among the trees. The person who stole the pearl fell from the beam and broke his arm when taking the pearl, hence the bloodstains. So they caught this person and brought him before the king. The king was initially very angry when he saw him, but seeing his injuries, he felt compassion. He looked at him with a compassionate gaze and said: 'Alas, you are so foolish, stealing the Buddha's pearl, you will surely fall into evil realms in the future.' Then he spoke a verse: 'How strange, so foolish, without wisdom, creating great evil, Like someone who fears being beaten with a stick, but instead suffers beheading. Because of fearing the suffering of poverty, this crazy and foolish idea arose, Unable to endure temporary poverty, yet enduring endless disasters for a long time.' At that time, a minister heard this verse and said to the king: 'What the king said is true and not false.' Then he spoke a verse: 'The pagoda is a treasure among people, the foolish dare to steal it, Such a person will not encounter the Three Jewels for countless eons. Like a person in the past, because of faith and joy, Used the suman flower on his ear to offer to the pagoda, He enjoyed great happiness in the heavens and among humans for hundreds of millions of eons. The pagoda of the Ten-Powered World Honored One, stealing treasures for one's own enjoyment, Because of such karma, one will sink into hell.'

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。」

復有一臣懷忿而言：「如此愚人罪咎已彰，何須呵責？宜加刑戮。」王告臣言：「莫出此語！彼人已死何須更殺？如人倒地宜應扶起。」時王即說偈言：

「此人已毀行，　　宜速拔濟之， 我當賜財寶，　　令懺悔修福， 使其得免離，　　將來大苦難。 我當與錢財，　　使彼供養佛， 若彼不向佛，　　罪過終不滅。 如人因地跌，　　還扶而得起， 因佛獲過罪，　　亦因佛而滅。」

時王即便大賜錢財，教令佛邊作諸功德。爾時偷者即作是念：「今者大王！若非佛法中調順之人，計我𠎝罪應被斬害。此王能容，實是大人赦我重罪。釋迦如來甚為奇特，乃能調化邪見國王作如斯事。」說是語已，還到塔所匍匐向寺，合掌歸命，而作是言：「大悲世尊世間真濟，雖入涅槃猶能以命賑賜於我，世間咸皆號為真濟，名稱普聞遍諸世界，及於今者濟我生命，是故真濟名不虛設。」即說偈言：

「世間稱真濟，　　此名實不虛， 我今蒙救拔，　　知實真濟義。 世間皆熾然，　　多諸鬱蒸惱， 慈悲清涼月，　　照除熱惱苦。 如來在世時，　　于曠野鬼所， 拔濟首長者，　　是事未為難。 於今涅槃后，　　遺法濟危厄， 令我脫苦惱，　　是乃為甚難。 云何世工匠，　　奇巧合聖心， 影象舉右手，　　示作安慰相， 怖者睹之已，　　尚能除恐懼， 況佛在世時，　　所濟甚弘多， 今遭大苦厄，　　形像免濟我

現代漢語譯本 又有一位大臣懷著憤怒說：『像這樣愚蠢的人，罪過已經很明顯了，何必責罵他呢？應該對他施加刑罰。』國王告訴大臣說：『不要說這樣的話！那個人已經死了，何必再殺他呢？就像人跌倒在地上，應該扶他起來一樣。』當時國王就說了偈語： 『這個人已經毀壞了自己的行為，應該趕快救濟他，我應當賜給他財寶，讓他懺悔並修福，使他能夠免除將來的大苦難。我應當給他錢財，讓他供養佛，如果他不向佛，罪過終究不會消滅。就像人因為跌倒在地上，扶起來就能站起來一樣，因為佛而犯下罪過，也因為佛而消滅。』 當時國王就大量賞賜錢財，教導他到佛的身邊做各種功德。那時，偷盜的人就想：『現在大王！如果不是佛法中調順的人，按照我的罪過應該被斬首。這位國王能夠寬容我，實在是大人，赦免了我的重罪。釋迦如來真是太奇特了，竟然能夠調伏邪見的國王做出這樣的事情。』說完這話，就回到佛塔那裡，匍匐在寺廟前，合掌歸命，說道：『大悲世尊是世間的真正救濟者，即使入涅槃了，仍然能夠用生命來救濟我，世間都稱他為真濟，名聲傳遍各個世界，直到現在還救濟了我的生命，所以真濟這個名字不是虛設的。』就說了偈語： 『世間稱他為真濟，這個名字確實不虛假，我今天蒙受救拔，才知道真濟的意義。世間都像燃燒的火焰一樣，充滿了鬱悶和煩惱，慈悲就像清涼的月亮，照耀著消除熱惱的痛苦。如來在世的時候，在曠野的鬼所，救濟了首長者，這件事並不算難。如今涅槃之後，遺留的佛法還能救濟危難，讓我脫離苦惱，這才是非常難的。為什麼世間的工匠，能夠巧妙地符合聖人的心意，影象舉起右手，顯示出安慰的姿態，恐懼的人看到之後，尚且能夠消除恐懼，更何況佛在世的時候，所救濟的更加弘大，如今遭遇大苦難，佛的形像也能救濟我。』

English version Another minister, filled with anger, said, 'Such a foolish person's guilt is already evident, why bother scolding him? He should be punished.' The king told the minister, 'Do not say such things! That person is already dead, why kill him again? It's like when a person falls to the ground, one should help him up.' At that time, the king spoke a verse: 'This person has ruined his own conduct, one should quickly help him, I should give him treasures, let him repent and cultivate blessings, so that he can avoid great suffering in the future. I should give him money, let him make offerings to the Buddha, if he does not turn to the Buddha, his sins will not be extinguished. Just as a person who falls to the ground can get up when helped, one who commits sins because of the Buddha can also have them extinguished because of the Buddha.' At that time, the king generously bestowed money and instructed him to perform various meritorious deeds at the Buddha's side. Then, the thief thought, 'Now, the great king! If he were not a person who is disciplined in the Buddha's teachings, according to my crime, I should have been beheaded. This king is able to tolerate me, he is truly a great person, and has pardoned my serious crime. Shakyamuni Tathagata is truly extraordinary, he was able to subdue a king with wrong views to do such a thing.' After saying this, he returned to the pagoda, prostrated himself before the temple, joined his palms in reverence, and said, 'The compassionate World Honored One is the true savior of the world, even after entering Nirvana, he is still able to save me with his life. The world calls him the true savior, his name is known throughout all worlds, and even now he has saved my life, therefore the name true savior is not in vain.' Then he spoke a verse: 'The world calls him the true savior, this name is indeed not false, I have been saved today, and I know the meaning of true savior. The world is like a burning flame, full of depression and vexation, compassion is like a cool moon, shining and removing the suffering of heat and vexation. When the Tathagata was in the world, in the wilderness of the ghosts, he saved the chief elder, that was not a difficult thing. Now, after Nirvana, the remaining Dharma can still save those in danger, allowing me to escape suffering, this is truly very difficult. Why is it that the artisans of the world, can skillfully match the heart of the sage, the image raises its right hand, showing a gesture of comfort, those who are afraid, upon seeing it, can still dispel their fear, how much more so when the Buddha was in the world, what he saved was even greater, now encountering great suffering, the image of the Buddha can also save me.'

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（五）

複次，夫少欲者，雖有財物心不愛著，猶得稱之名為少欲。

我昔曾聞，有優婆塞，彼優婆塞時有親友信婆羅門法。時彼親友善信婆羅門，弊衣苦行五熱炙身、恒食惡食臥糞穢中，即喚優婆塞言：「汝可就此觀婆羅門，汝頗曾見清身自苦高行之士少欲知足如此人不？」優婆塞言：「如此高行可誑于汝。」即共親友問婆羅門：「汝今苦行為何所求？」婆羅門曰：「我今苦行欲求為王。」時優婆塞語親友言：「此人今者，方求大地庫藏珍寶，宰割自恣貪嗜美味，宮人侍御好樂女色，種種音樂而以自娛。雖作大臣長者有諸財寶不適其意，乃欲希求一切大地人民珍寶，何以稱之為少欲耶？汝但見其身行苦行，便謂少欲，不知此人所求無厭，謂為少欲。」即說偈言：

「所謂少欲者，　　非必惡衣食， 無諸資生具，　　以之為少欲。 此人於今者，　　心如大河海， 貪求無厭足，　　云何名少欲？ 今修此苦行，　　貪渴五欲故， 此人實虛偽，　　詐現少欲相， 為貪故自苦，　　實非少欲者。」

說是偈已，優婆塞復作是言：「今者此人具諸貪慾瞋恚愚癡，仙聖所行無有少分。是故當知，夫少欲者不在錢財多諸寶物。何以知之？如頻婆娑羅王富有國土象馬七珍，猶名少欲。所以者何？雖有財寶心不貪著樂於聖道，以是之故，雖復富有七珍盈溢，心無希求名為少欲。雖無財寶希求無厭，不得名為少欲知足

現代漢語譯本 （五） 再者，所謂少欲，是指即使擁有財物，內心也不貪戀執著，這樣才能稱得上是少欲。 我曾經聽聞，有一位優婆塞，他的親友信奉婆羅門教。當時，這位親友非常信奉婆羅門教，他穿著破舊的衣服，苦行修煉，用五種熱源炙烤身體，經常吃難以下嚥的食物，睡在糞便污穢之中。他叫優婆塞去看那位婆羅門，並說：『你可曾見過像這樣清心寡慾、自我折磨、修行高尚、知足少欲的人嗎？』優婆塞說：『這種高尚的修行只能欺騙你。』於是，他和親友一起問那位婆羅門：『你現在苦行是爲了追求什麼？』婆羅門說：『我現在的苦行是爲了求得成為國王。』當時，優婆塞對他的親友說：『這個人現在正想著要得到廣闊的土地、寶藏珍寶，隨意宰割，貪圖美味，有宮女侍奉，貪戀女色，用各種音樂來娛樂自己。即使做了大臣或長者，擁有許多財富，也不能滿足他的慾望，他想要得到所有土地上的人民和珍寶，怎麼能稱得上是少欲呢？你只是看到他身體在苦行，就認為他是少欲，卻不知道他所求無厭，還說他是少欲。』於是，他說了這樣一首偈語： 『所謂少欲的人，　　並非一定要穿破衣吃粗食， 沒有各種生活用品，　　就稱之為少欲。 這個人現在，　　心就像大河大海一樣， 貪求沒有滿足的時候，　　怎麼能稱之為少欲？ 現在修這種苦行，　　是因為貪求五欲的緣故， 這個人實在是虛偽，　　假裝顯現少欲的樣子， 爲了貪慾而自我折磨，　　實際上不是少欲的人。』 說完這首偈語后，優婆塞又說：『現在這個人具備各種貪慾、嗔恚和愚癡，與聖賢所行的道沒有絲毫相似之處。所以應當知道，所謂少欲，不在於錢財和寶物的多少。為什麼這樣說呢？比如頻婆娑羅王，擁有富饒的國土、象馬和七寶，仍然被稱為少欲。這是為什麼呢？雖然擁有財寶，內心卻不貪戀執著，樂於修習聖道。因此，即使擁有七寶滿溢，內心沒有貪求，才能稱之為少欲。即使沒有財寶，卻貪求無厭，也不能稱之為少欲知足。』

English version (5) Furthermore, the term 'contentment with little' refers to someone who, even if possessing wealth, does not cling to it with attachment in their heart; only then can they be called content with little. I once heard of an Upasaka whose friend believed in Brahmanism. At that time, this friend was a devout believer in Brahmanism, wearing tattered clothes, practicing asceticism, scorching his body with five sources of heat, constantly eating unpalatable food, and sleeping in filth. He called the Upasaka to look at that Brahman and said, 'Have you ever seen someone so pure, self-mortifying, highly practicing, and content with little like this person?' The Upasaka said, 'Such high practice can only deceive you.' Then, he and his friend asked the Brahman, 'What are you seeking through your ascetic practice?' The Brahman said, 'I am practicing asceticism to seek to become a king.' At that time, the Upasaka said to his friend, 'This person is now thinking of obtaining vast lands, treasures, and jewels, indulging in slaughter, craving delicious food, having palace women attend to him, lusting after women, and entertaining himself with various music. Even if he becomes a minister or elder with much wealth, it will not satisfy his desires. He wants to obtain all the people and treasures of the land. How can he be called content with little? You only see his physical asceticism and think he is content with little, but you do not know that his desires are insatiable, yet you call him content with little.' Then, he spoke this verse: 'Those who are called content with little, do not necessarily wear tattered clothes and eat coarse food, Nor is it that they lack various necessities of life, that they are called content with little. This person now, his heart is like a great river or sea, His greed has no end, how can he be called content with little? Now he practices this asceticism, because of his craving for the five desires, This person is truly hypocritical, pretending to show an appearance of contentment with little, He tortures himself for the sake of greed, he is not truly content with little.' After speaking this verse, the Upasaka further said, 'This person now possesses all kinds of greed, hatred, and ignorance, and has not the slightest resemblance to the path of the sages. Therefore, it should be known that being content with little does not depend on the amount of money or treasures one has. Why is this so? For example, King Bimbisara, who possessed a wealthy kingdom, elephants, horses, and the seven treasures, was still called content with little. Why is that? Although he possessed wealth, his heart did not cling to it with attachment, and he delighted in practicing the holy path. Therefore, even if he possessed the seven treasures in abundance, his heart had no craving, and he could be called content with little. Even if one has no wealth, but has insatiable desires, one cannot be called content with little or satisfied.'

---

。」即說偈言：

「若以無衣食，　　裸形尼乾等， 造作諸勤苦，　　以為苦行者； 餓鬼及畜生，　　貧窮諸衰惱， 斯等處艱難，　　亦應名苦行。 彼人亦如是，　　徒為自疲勞， 形雖作苦行，　　而心懷貪著， 希求無厭足，　　不名為少欲。 雖復具眾物，　　心無所染著， 修行樂聖道，　　是乃名少欲。 譬如諸農夫，　　以谷種田中， 貪收多果實，　　不名為少欲。 身如惡癰瘡，　　將適須眾具， 意求于道故，　　是名少欲者。 為治惡癰瘡，　　少受資生具， 心不貪後有，　　是真名少欲。 心意不諂曲，　　亦不求名利， 雖有資生具，　　名聞具實德， 能有如斯事，　　是乃真少欲。」

（六）

複次，雖復持戒，為人天樂，是名破戒。

我昔曾聞，有一沙門與婆羅門于空林中夏坐安居，於時沙門數數往返婆羅門所，與其共事不存親疏正處其中。所以者何？若與親昵恐其生憍慢，若與其疏謂為憎惡。即說偈言：

「以杖置日中，　　豎臥俱無影， 執杖倚亞者，　　其影則修長。 彼人亦如是，　　親疏宜得中， 令漸通泰已，　　然後為說法。

「此婆羅門無有智慧，不別賢愚供事極苦，是以我今不宜親昵亦不應疏。何以故？事愚人苦，不解供事亦名為苦。」種種方便共相習近，漸相體信得與言語。爾時比丘問婆羅門：「汝今何故舉手向日，臥灰土上裸形啖草，晝夜不臥翹足而立，行此苦行為何所求？」婆羅門答曰：「我求國王

現代漢語譯本：接著，佛陀說偈語道： 『如果因為沒有衣食，像裸形外道那樣， 製造各種勤苦的行為，就認為這是苦行； 那麼餓鬼和畜生，以及貧窮衰敗的眾生， 他們所處的艱難困苦，也應該被稱為苦行。 那些人也像這樣，只是徒勞地自我疲憊， 身體雖然在做苦行，內心卻懷著貪婪執著， 希望得到滿足而不知厭足，不能稱為少欲。 即使擁有很多物質，內心卻沒有任何染著， 修行追求聖道，這才是真正的少欲。 譬如那些農夫，把穀物種子種在田里， 貪求收穫更多的果實，不能稱為少欲。 身體就像惡瘡一樣，需要各種資具來調理， 內心爲了追求真理，這才是真正的少欲者。 爲了治療惡瘡，少量接受生活所需的資具， 內心不貪求未來的擁有，這才是真正的少欲。 內心不虛偽諂媚，也不追求名利， 即使擁有生活所需的資具，名聲和真實的德行， 能夠做到這樣，這才是真正的少欲。』

（六）

其次，即使持守戒律，爲了獲得人天福報，也稱為破戒。

我過去曾聽說，有一位沙門和一位婆羅門在空曠的樹林中夏季安居，當時沙門多次往返婆羅門那裡，與他共事，不存親疏，保持中正的態度。這是為什麼呢？如果過於親近，恐怕他會產生驕慢之心；如果過於疏遠，又會被認為是在憎惡他。於是說偈語道：

『把木杖放在陽光下，豎著或橫著都沒有影子， 如果把木杖斜靠著，它的影子就會變得很長。 那個人也是這樣，親近和疏遠應該保持適中， 讓他逐漸通達順暢之後，然後再為他說法。

『這位婆羅門沒有智慧，不能分辨賢愚，供養他非常辛苦，因此我現在不應該過於親近，也不應該過於疏遠。為什麼呢？侍奉愚人很辛苦，不理解供養的意義也稱為辛苦。』用各種方便的方法互相接近，逐漸相互信任，可以進行交談。當時，比丘問婆羅門：『你現在為什麼舉手向著太陽，躺在灰土上，裸露身體吃草，白天黑夜不睡覺，翹著腳站立，修行這些苦行是爲了追求什麼？』婆羅門回答說：『我求國王』

English version: Then, the Buddha spoke in verse: 'If, for lack of clothing and food, like the naked ascetics, One engages in various arduous practices, considering it asceticism; Then the hungry ghosts and animals, and the poor and afflicted beings, Their difficult and painful situations should also be called asceticism. Those people are also like this, merely tiring themselves in vain, Though their bodies are engaged in ascetic practices, their hearts harbor greed and attachment, Hoping to be satisfied without knowing contentment, they cannot be called having few desires. Even if one possesses many things, yet the heart is without any attachment, Cultivating the path to enlightenment, this is truly called having few desires. For example, those farmers who plant seeds in the field, Greedily seeking to harvest more fruits, cannot be called having few desires. The body is like a festering sore, needing various provisions to be tended to, The mind seeking the path of truth, this is called having few desires. To treat the festering sore, accepting a small amount of necessary provisions, The heart not craving future possessions, this is truly called having few desires. The heart is not deceitful or flattering, nor does it seek fame or gain, Even if one possesses the necessary provisions, reputation, and true virtue, Being able to do this, this is truly called having few desires.'

(Six)

Furthermore, even if one upholds precepts for the sake of heavenly or human rewards, it is called breaking the precepts.

I once heard that a monk and a Brahmin were in a summer retreat in an empty forest. At that time, the monk frequently visited the Brahmin, working with him, neither too close nor too distant, maintaining a balanced attitude. Why is this? If too close, he might become arrogant; if too distant, he might be seen as hateful. Thus, he spoke in verse:

'If a stick is placed in the sun, whether upright or lying down, there is no shadow, If the stick is leaned against something, its shadow will become long. That person is also like this, closeness and distance should be moderate, Allowing him to gradually become comfortable, then teach him the Dharma.

'This Brahmin has no wisdom, cannot distinguish between the wise and the foolish, serving him is extremely difficult, therefore I should not be too close nor too distant. Why? Serving a fool is difficult, not understanding the meaning of offerings is also called difficult.' Using various skillful means to approach each other, gradually gaining trust, they were able to converse. At that time, the monk asked the Brahmin: 'Why do you raise your hands to the sun, lie on the ash ground, eat grass naked, not sleep day or night, and stand on tiptoe, practicing these ascetic practices? What are you seeking?' The Brahmin replied: 'I seek a king.'

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。」此婆羅門於後少時身遇病患，往問醫師療疾之方。醫師報言：「宜須食肉。」於是婆羅門語比丘言：「汝可為我至檀越家，乞索少肉以療我疾。」於時比丘作是思惟：「我今化彼正是其時。」作是念已，化為一羊繫著其邊，婆羅門問比丘言：「汝為索肉，今在何處？」比丘答言：「羊即是肉。」婆羅門大生瞋恚而作是言：「我寧殺羊而食肉耶？」於是比丘說偈答言：

「汝今憐一羊，　　猶尚不欲殺， 后若為國王，　　牛羊與豬豕， 雞犬及野獸，　　殺害無有量， 汝在御座上，　　廚宰供汝食。 汝若瞋恚時，　　當言斬彼頭， 或言截手足，　　又時教挑目。 汝今憐一羊，　　方欲多殺害， 若實有悲心，　　宜舍求王意。 如人臨刑戮，　　畏苦多飲酒， 華林極敷榮，　　猛火將欲焚。 又如著金鎖，　　雖好能繫縛， 王位亦如是，　　恒有恐懼心。 威力諸侍從，　　莊嚴以珍寶， 不見後過患，　　凡夫貪愿求。 既得造諸惡，　　墜墮三惡道， 如蛾貪火色，　　投中自燋滅。 雖有五欲樂，　　名稱普聞知， 恒多懷恐懼，　　憂苦患極深。 猶如捉毒蛇，　　逆風持炬火， 不捨危害至，　　亦如臨死苦。 王者游出時，　　頂上戴天冠， 眾寶自瓔珞，　　上妙莊嚴服， 名馬眾寶車，　　乘之出遊巡， 道從數百千，　　威勢極熾盛。 若有寇敵時，　　寶鎧自嚴身， 勝則多殺害，　　負則失身命

現代漢語譯本：這個婆羅門不久之後身患疾病，便去詢問醫生治療的方法。醫生告訴他說：『應該吃肉。』於是婆羅門對比丘說：『你可以去施主家，乞討一些肉來治療我的疾病。』當時比丘心想：『我現在度化他正是時候。』這樣想著，就化作一隻羊拴在婆羅門旁邊。婆羅門問比丘說：『你去討肉，現在肉在哪裡？』比丘回答說：『羊就是肉。』婆羅門非常生氣，說道：『我寧可不殺羊吃肉！』於是比丘說偈回答道： 『你現在憐憫一隻羊，尚且不願殺害，將來如果做了國王，牛羊豬狗，雞犬以及野獸，殺害的數量將無法估量。你坐在王位上，廚師為你準備食物。當你生氣時，就會說要砍掉那個人的頭，或者砍斷手腳，有時還會教唆挖眼睛。你現在憐憫一隻羊，卻想要殺害更多，如果真的有慈悲心，就應該放棄求取王位的想法。就像人臨近刑場，因為畏懼痛苦而大量飲酒，華麗的樹林極度繁榮，卻即將被猛火焚燒。又像戴著金鎖，雖然好看卻能束縛人，王位也是如此，總是懷有恐懼之心。擁有權勢和眾多侍從，用珍寶裝飾自己，卻看不到將來的禍患，凡夫俗子貪婪地追求。得到王位后就造作各種惡行，墜入三惡道，就像飛蛾貪戀火光，投入其中自取滅亡。雖然有五欲之樂，名聲遠揚，卻總是懷著恐懼，憂愁痛苦至極。就像抓住毒蛇，逆風拿著火把，不放手就會遭受危害，也像臨死前的痛苦。國王出遊時，頭上戴著天冠，身上佩戴著各種珠寶，穿著華麗的衣服，乘坐著名貴的馬車，帶領著成百上千的隨從，威勢極其盛大。如果有敵人來犯，就穿上寶甲保護自己，勝利了就大肆殺戮，失敗了就會喪失性命。』

English version: This Brahmin, after a short time, fell ill and went to ask a physician for a way to cure his disease. The physician told him, 'You should eat meat.' Thereupon, the Brahmin said to the Bhikkhu, 'You can go to the patrons' homes and beg for some meat to cure my illness.' At that time, the Bhikkhu thought, 'Now is the right time to convert him.' With this thought, he transformed into a sheep and tied it next to the Brahmin. The Brahmin asked the Bhikkhu, 'You went to beg for meat, where is it now?' The Bhikkhu replied, 'The sheep is the meat.' The Brahmin became very angry and said, 'I would rather not kill a sheep to eat meat!' Then the Bhikkhu spoke a verse in response: 'You now pity one sheep, and still do not wish to kill it. If you become a king in the future, the number of cows, sheep, pigs, dogs, chickens, and wild animals you will kill will be immeasurable. You will sit on the throne, and the cooks will prepare food for you. When you are angry, you will say to cut off someone's head, or cut off their hands and feet, and sometimes you will order their eyes to be gouged out. You now pity one sheep, yet you want to kill many more. If you truly have compassion, you should give up the desire to seek kingship. It is like a person facing execution, who drinks heavily out of fear of suffering. A beautiful forest is in full bloom, yet it is about to be consumed by a raging fire. It is also like wearing golden shackles, which, though beautiful, can bind you. The position of king is also like this, always filled with fear. You have power and many attendants, adorn yourself with treasures, yet you do not see the future calamities. Ordinary people greedily seek it. Once they obtain it, they commit all kinds of evil deeds and fall into the three evil realms, like a moth that is greedy for the light of the fire, throwing itself into it and being burned to death. Although there are the pleasures of the five desires, and your name is widely known, you are always filled with fear, and your worries and suffering are extremely deep. It is like grasping a poisonous snake, or holding a torch against the wind. If you do not let go, harm will come, just like the suffering of approaching death. When a king goes out for a tour, he wears a heavenly crown on his head, adorns himself with various jewels, wears magnificent clothes, rides in a noble carriage, and leads hundreds and thousands of followers, his power and influence are extremely great. If there are enemies, he will put on armor to protect himself. If he wins, he will kill many, and if he loses, he will lose his life.'

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。 妙香以涂身，　　上服以香薰， 所食諸肴膳，　　百味恣其口。 所須皆隨意，　　無有違逆者， 行來若坐臥，　　舉動悉疑畏。 親友亦不信，　　雖復為親友， 恒有危懼心，　　云何名為樂？ 如魚吞鉤餌，　　如蜜涂利刀， 亦如網羅摾，　　魚獸貪其味。 不見后苦患，　　貴富亦如是， 終受地獄苦，　　地獄垣墻壁， 屋地皆熾然，　　罪人在其中， 火出自燒身，　　受苦無有量。 汝當自思惟，　　所為樂既少， 眾苦患甚多，　　是故應念苦。 莫求貴自在，　　舍汝愿求心， 唯有求解脫，　　眾苦悉消除。」

婆羅門聞是偈已默然不答，合掌向比丘白言：「尊者！善有辯才開悟我心，設使得彼三十二天王者亦不甘樂。」即說偈言：

「善意巧方便，　　明智慧觀察， 為我除邪愿，　　示導正真路。 善友當如是，　　世間所稱讚， 常應近是友，　　無有諍惱患。 善導我心意，　　回邪入正道， 示我善惡相，　　令得於解脫。」

（七）

複次，依邪道者得眾苦患，修正道者增長信心及以名稱，有智之人應觀邪正。

我昔曾聞，有一人於行路側作小苦行，若有人時臥棘刺上，若無人時別居余處。有人見已而語之言：「汝今亦可徐臥刺上，何必縱體傷毀甚多？」此人聞已深生瞋忿，放身縱體投棘刺上，轉劇於前。時有一優婆塞在其傍立，是苦行者見已自擺，轉復增劇。優婆塞即語之言：「汝於前者但以小刺，今復乃用瞋恚之棘而以自刺

現代漢語譯本 用美妙的香料塗抹身體，用香薰來薰染衣服， 所吃的各種菜餚，各種美味都任由他享用。 所需要的都隨心所欲，沒有誰敢違逆他的意思， 行走、坐臥，一舉一動都讓人感到畏懼。 即使是親友也不信任他，即使是親友， 也常常懷有恐懼之心，這怎麼能叫做快樂呢？ 就像魚兒吞食魚鉤上的餌食，就像用蜜塗抹鋒利的刀刃， 也像被羅網捕捉，魚獸貪圖美味。 看不到將來的苦難，富貴的人也是這樣， 最終會遭受地獄的痛苦，地獄的墻壁， 房屋地面都燃燒著火焰，罪人身處其中， 火焰從自身燃起，所受的痛苦沒有限度。 你應該自己思考，所得到的快樂很少， 而眾多的苦難卻很多，所以應該常常想到苦。 不要追求尊貴自在，捨棄你所貪求的心， 只有求解脫，才能消除一切痛苦。 婆羅門聽了這些偈語后沉默不語，合掌向比丘說道：『尊者！您善於辯論，開悟了我的心，即使是那三十二天之王，也不會如此快樂。』隨即說了偈語： 『您善於運用巧妙的方法，明智地觀察， 為我消除了邪惡的願望，指引我走向正道。 善友應當如此，世間所稱讚的， 應當常常親近這樣的朋友，沒有爭執和煩惱。 您善於引導我的心意，使我從邪道走向正道， 向我展示善惡的真相，使我得以解脫。』 （七） 再次，依從邪道的人會遭受各種痛苦，而修正道的人會增長信心和名聲，有智慧的人應該觀察邪正。 我曾經聽說，有一個人在路邊進行小小的苦行，有時躺在荊棘上，有時則住在其他地方。有人看到后對他說：『你現在也可以慢慢地躺在荊棘上，何必這樣縱容身體，讓它傷痕累累呢？』這個人聽了之後，心中非常憤怒，放縱身體，直接撲到荊棘上，比之前更加嚴重。當時有一個優婆塞站在旁邊，這個苦行者看到后，更加劇烈地擺動身體，傷勢更加嚴重。優婆塞就對他說：『你之前只是被小刺扎傷，現在又用嗔恨的荊棘來刺傷自己。』

English version With fragrant perfumes they anoint their bodies, and with incense they perfume their clothes, All the various dishes they eat, all the delicacies they indulge in. Whatever they desire, they get as they please, with no one daring to oppose them, Whether walking, sitting, or lying down, every movement is met with fear and awe. Even their relatives do not trust them, even if they are relatives, They always harbor a fearful heart, how can this be called happiness? It's like a fish swallowing bait on a hook, like honey smeared on a sharp blade, Or like being caught in a net, fish and beasts greedily seek the taste. They do not see the future suffering, the wealthy and noble are also like this, Eventually they will suffer the pains of hell, the walls of hell, The floors and grounds are all ablaze, the sinners are within, Flames rise from their own bodies, the suffering they endure is immeasurable. You should reflect on this yourself, the happiness you gain is little, While the many sufferings are great, therefore you should always think of suffering. Do not seek noble freedom, abandon your greedy desires, Only by seeking liberation can all suffering be eliminated. The Brahmin, having heard these verses, remained silent, then, with palms joined, said to the Bhikkhu: 'Venerable one! You are skilled in debate and have enlightened my heart, even the thirty-two kings of heaven would not be so happy.' Then he spoke these verses: 'You are skilled in using clever methods, with wisdom you observe, You have removed my evil desires, and guided me to the right path. A good friend should be like this, praised by the world, One should always be close to such a friend, without disputes or troubles. You are skilled in guiding my mind, turning me from the wrong path to the right, Showing me the truth of good and evil, enabling me to attain liberation.' (Seven) Furthermore, those who follow the wrong path suffer various pains, while those who follow the right path increase their faith and reputation. The wise should observe the difference between right and wrong. I once heard that a person was performing small ascetic practices by the roadside, sometimes lying on thorns, and sometimes living elsewhere. Someone saw him and said: 'You can now lie slowly on the thorns, why do you indulge your body so much, causing it to be so badly injured?' Upon hearing this, the person became very angry, and throwing himself down, he landed on the thorns, making it worse than before. At that time, an Upasaka was standing nearby, and when the ascetic saw him, he thrashed about even more violently, making his injuries worse. The Upasaka then said to him: 'Before, you were only pricked by small thorns, but now you are using the thorns of anger to prick yourself.'

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。先所刺者傷毀甚淺，貪瞋之刺乃為深利。臥棘刺者苦止一世，貪瞋刺苦及無量身，以刺刺身此瘡易滅，貪瞋刺瘡歷劫不差，是故宜速除深毒刺。」即說偈言：

「汝今應勤拔，　　心中深毒刺， 宜以利智刀，　　割斷貪瞋棘。 貪瞋深著人，　　世世不可祛， 愚小諸邪見，　　不識正真道。 苦身臥棘刺，　　以苦欲離苦， 人見臥棘刺，　　無不遠逃避。 唯汝於斯苦，　　抱持不放舍， 我見如此事，　　乃知有邪正。 是故重自歸，　　十力之世尊， 大悲拔眾苦，　　開示正道者， 涉彼邪徑眾，　　導以八正道。 外道邪見等，　　為苦所欺誑， 極為信著苦，　　流轉無窮已。 諸有智慧者，　　見此倍增信， 外道甚愚惑，　　苦盡得解脫。 出世大仙說，　　眾具悉備足， 得修八正道，　　修道故解脫。 以是故當知，　　安樂獲解脫， 非如汝外道，　　受苦得涅槃。 依心故造作，　　善惡等諸業， 汝當伏心意，　　何故橫苦身？ 身為眾結使，　　妄修種種苦， 是苦修道者，　　地獄應是道。 然此地獄中，　　斬截及糞屎， 熾然燒炙等，　　具受眾苦毒。 彼雖受諸苦，　　不得名苦行， 智慧祛三業，　　垢穢皆消除。 釋迦文佛教，　　教諸一切人， 應求天甘露，　　又宣說止觀， 亦莊飾智慧，　　是名真苦行。 何用徒勞身？　　造作無益苦， 此苦甚長遠，　　深廣無崖限

現代漢語譯本：先前刺入的傷口很淺，而貪婪和嗔恨的刺卻又深又利。躺在荊棘上受苦只是一世的痛苦，而貪婪和嗔恨的刺帶來的痛苦卻要延續無數世，用刺刺傷身體，這種傷口容易癒合，而貪婪和嗔恨的傷口卻歷經劫數也難以痊癒，因此應該儘快去除這深入的毒刺。』於是說了偈語： 『你現在應該勤奮地拔除，心中那深入的毒刺，應該用鋒利的智慧之刀，割斷貪婪和嗔恨的荊棘。貪婪和嗔恨深深地附著在人身上，世世代代都無法去除，愚昧無知的人持有各種邪見，不認識真正的正道。身體受苦躺在荊棘上，想用痛苦來擺脫痛苦，人們看到躺在荊棘上的人，沒有不遠遠逃避的。只有你對於這種痛苦，抱持著不肯放棄，我看到這樣的事情，才知道有邪正之分。因此我再次歸依，具有十種力量的世尊，他以大悲心拔除眾生的痛苦，開示正道，引導那些走入邪路的人，走上八正道。外道的邪見等，被痛苦所欺騙迷惑，極其相信執著于痛苦，在輪迴中無休止地流轉。那些有智慧的人，看到這種情況更加增長了信心，外道真是愚昧迷惑，痛苦結束才能得到解脫。出世的大仙說，一切修行所需的條件都已具備，可以修習八正道，通過修行才能得到解脫。因此應當知道，安樂才能獲得解脫，而不是像你們外道那樣，受苦才能得到涅槃。因為心念而造作，善惡等各種業，你應該降伏自己的心意，為什麼白白地讓身體受苦？身體是各種煩惱的根源，妄自修行各種痛苦，如果受苦就是修行，那麼地獄也應該算是修行之道了。然而在地獄中，有斬截、糞便、熾熱的燒烤等，承受著各種痛苦的折磨。他們雖然承受著各種痛苦，卻不能稱之為苦行，用智慧去除身口意三業的污垢，才能消除一切污穢。釋迦牟尼佛的教誨，教導所有的人，應該追求天上的甘露，又宣說止觀，也修飾智慧，這才是真正的苦行。為什麼要徒勞地讓身體，造作毫無益處的痛苦，這種痛苦非常長遠，深廣無邊際。』

English version: 'The wounds inflicted earlier were very shallow, but the thorns of greed and hatred are deep and sharp. The suffering of lying on thorns is only for one lifetime, but the suffering from the thorns of greed and hatred extends for countless lifetimes. Wounds from being pierced by thorns are easy to heal, but the wounds of greed and hatred are difficult to heal even after eons. Therefore, one should quickly remove these deep poisonous thorns.' Then he spoke in verse: 'You should now diligently pull out, the deep poisonous thorns in your heart, you should use the sharp knife of wisdom, to cut off the thorns of greed and hatred. Greed and hatred are deeply attached to people, and cannot be removed for generations. The ignorant hold various wrong views, and do not recognize the true right path. Suffering by lying on thorns, trying to use suffering to escape suffering, people who see someone lying on thorns, will not fail to flee far away. Only you, for this kind of suffering, hold on to it and refuse to let go. Seeing such a thing, I know there is a difference between right and wrong. Therefore, I once again take refuge in, the World Honored One with ten powers, who with great compassion removes the suffering of all beings, reveals the right path, and guides those who have gone astray, onto the Eightfold Path. The wrong views of external paths, are deceived and confused by suffering, they extremely believe and cling to suffering, and endlessly revolve in the cycle of rebirth. Those who have wisdom, seeing this situation, increase their faith even more. The external paths are truly ignorant and confused, only when suffering ends can one attain liberation. The great sage who has left the world said, all the conditions needed for practice are complete, one can practice the Eightfold Path, and through practice one can attain liberation. Therefore, it should be known that, peace and happiness can attain liberation, not like you external paths, who believe that suffering can attain Nirvana. Because of thoughts, one creates, good and evil and all kinds of karma, you should subdue your own mind, why do you needlessly make your body suffer? The body is the root of all afflictions, foolishly practicing all kinds of suffering, if suffering is practice, then hell should also be considered a path of practice. However, in hell, there is cutting, excrement, burning, and other tortures, enduring all kinds of painful torments. Although they endure all kinds of suffering, it cannot be called ascetic practice. Using wisdom to remove the defilements of body, speech, and mind, can eliminate all impurities. The teachings of Shakyamuni Buddha, teach all people, that they should seek the heavenly nectar, and also proclaim cessation and contemplation, and also adorn wisdom, this is true ascetic practice. Why needlessly make the body, create useless suffering, this suffering is very long, deep, and boundless.'

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。 譬如有惡子，　　不得其孝養， 但作諸罪累，　　由彼受眾苦。」 是時彼外道，　　而作如是言： 「諸仙修苦行，　　亦復得生天。」 優婆塞說偈，　　而答于彼言： 「諸仙生天上，　　非因臥棘刺， 由施戒實語，　　而得生天上， 汝雖作苦行，　　都無有利益。 猶如春農夫，　　不下於種子， 至秋無果實，　　而可得收穫。 汝等亦如是，　　不種善根子， 但修諸苦行，　　畢竟無所獲。 夫欲修道者，　　當資於此身， 以美味飲食，　　充足於軀命。 氣力既充溢，　　能修戒定慧， 斷食甚飢渴，　　身心俱擾惱。 不令心專定，　　云何獲聖果？ 雖復食肴膳，　　不貪著美味， 但為戒實語，　　施忍及禪定， 斯等為種子，　　能獲善果報。 身雖受飢渴，　　而心望美味， 因時尚不甘，　　況當獲美果？ 若有殘害心，　　使他生畏怖； 若除殘害心，　　能施無畏者， 是則名行法。　　若復生殘害， 稱之為非法。　　美味充足者， 終無害他意，　　以無害心故， 無有損於彼，　　設起大慈心， 然得大善果。　　汝雖行自餓， 飢渴而睡眠，　　亦復無益事。」 外道作是言：　　「如汝起慈心， 不必能利益，　　而得大果報。 自餓而睡眠，　　其事亦如是， 雖無益於彼，　　亦得善果報。」 優婆塞答言：　　「慈心除瞋害， 以除瞋害故，　　能獲善果報

現代漢語譯本 例如，如果有個不孝的兒子，不能盡到孝養的責任，反而造作各種罪業，因此遭受種種痛苦。 當時，那個外道這樣說：『各位仙人修行苦行，也能升到天上。』 優婆塞說了偈語，回答他說：『各位仙人升到天上，不是因為睡在荊棘上，而是因為佈施、持戒、說實話，才能升到天上。 你雖然修行苦行，卻沒有任何利益。就像春天的農夫，不播下種子，到了秋天，怎麼可能收穫果實呢？ 你們也是這樣，不種下善根的種子，只修行各種苦行，最終什麼也得不到。 想要修道的人，應當依靠這個身體，用美味的飲食，來滿足身體的需要。 當氣力充足時，才能修行戒、定、慧。如果斷食，就會非常飢渴，身心都會煩惱。 不能使心專注安定，又怎麼能獲得聖果呢？即使吃美味的食物，也不貪戀美味，只是爲了持戒、說實話、佈施、忍辱和禪定。 這些才是種子，能夠獲得善的果報。身體雖然忍受飢渴，心裡卻想著美味，因為時機不對，尚且不能感到甘甜，何況能獲得美好的果實呢？ 如果心懷殘害，使他人感到畏懼；如果去除殘害之心，能夠施予無畏，這才是修行佛法。如果再生起殘害之心，就稱為非法。 美味充足的人，最終不會有傷害他人的意念，因為沒有害人之心，就不會損害他人。如果能生起大慈悲心，就能獲得大的善果。 你雖然修行自餓，飢渴而眠，也沒有任何益處。』 外道這樣說：『像你生起慈悲心，不一定能利益他人，而獲得大的果報。自餓而眠，也是如此，雖然沒有利益他人，也能獲得善的果報。』 優婆塞回答說：『慈悲心能去除嗔恨和傷害，因為去除了嗔恨和傷害，才能獲得善的果報。』

English version For example, if there is a wicked son who does not fulfill his filial duties, but instead commits various sins, he will suffer all kinds of pain. At that time, that heretic said: 'The immortals who practice asceticism can also be reborn in heaven.' The Upasaka spoke a verse, answering him: 'The immortals who are reborn in heaven do not do so because they sleep on thorns, but because of giving, keeping precepts, and speaking truthfully, they can be reborn in heaven. Although you practice asceticism, you have no benefit. Just like a farmer in spring, if he does not sow seeds, how can he harvest fruit in autumn? You are also like this, not planting the seeds of good roots, only practicing various ascetic practices, and ultimately you will gain nothing. Those who want to cultivate the path should rely on this body, and use delicious food to satisfy the needs of the body. When strength is sufficient, one can cultivate precepts, concentration, and wisdom. If one fasts, one will be very hungry and thirsty, and both body and mind will be troubled. If one cannot make the mind focused and stable, how can one obtain the holy fruit? Even if one eats delicious food, one should not be greedy for the taste, but only for keeping precepts, speaking truthfully, giving, patience, and meditation. These are the seeds that can obtain good rewards. Although the body endures hunger and thirst, the mind thinks of delicious food. Because the time is not right, one cannot feel sweetness, let alone obtain good fruit? If one harbors a harmful heart, making others feel fear; if one removes the harmful heart and can give fearlessness, this is practicing the Dharma. If one generates a harmful heart again, it is called non-Dharma. Those who are full of delicious food will ultimately not have the intention to harm others. Because they have no intention to harm others, they will not harm others. If they can generate great compassion, they can obtain great good results. Although you practice self-starvation, sleeping while hungry and thirsty, it is also of no benefit.' The heretic said: 'Like you generating compassion, it does not necessarily benefit others, but you obtain great rewards. Self-starvation and sleeping are also like this, although it does not benefit others, it can also obtain good rewards.' The Upasaka replied: 'Compassion can remove anger and harm. Because anger and harm are removed, one can obtain good rewards.'

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。 汝法作苦行，　　增長於瞋故， 便起身口惡，　　云何得善果？ 慈心則不爾，　　若起慈心時， 能除滅瞋害；　　以無瞋害故， 則起身口善。　　無益而苦行， 云何同慈善？　　譬如師子吼， 諸獸無在前；　　如來無礙辯， 其事亦如是，　　一切諸外道， 無敢抗對者。　　說法摧外道， 默然無酬答。」

（八）

複次，夫身口業不能自在，要由於意。

我昔曾聞，有比丘尼至賒伽羅國，于彼國中，有婆羅門，五熱炙身額上流水，胸腋懷中悉皆流汗，咽喉乾燥唇舌燋然無有涎唾。四面置火，猶如融金，亦如黃髮，紅赤熾然，夏日盛熱以炙其上，展轉反側無可避處，身體燋爛如餅在𨫼。此婆羅門常著縷褐五熱炙身，時人因名號縷褐炙。時比丘尼見是事已，而語之言：「汝可炙者而不炙之，不可炙者而便炙之。」爾時縷褐聞是語已，極生瞋恚而作是言：「惡剃髮者！何者可炙？」比丘尼言：「汝若欲知可炙處者，汝但炙汝瞋忿之心，若能炙心是名真炙。如牛駕車，車若不行乃須策牛不須打車，身猶如車，心如彼牛，以是義故汝應炙心，云何暴身？又復身者如林如墻，雖復燒炙將何所補？」即說偈言：

「心如城主，　　城主瞋恚，　　乃欲求城， 無所增益。　　譬如師子，　　有人或以， 弓箭瓦石，　　而打射之。　　而彼師子， 逐逐彼人。　　譬如癡犬，　　有人打擲， 便逐瓦石，　　不知尋本。　　言師子者， 喻智慧人，　　能求其本，　　而滅煩惱

現代漢語譯本 你以苦行的方式修行，卻增長了嗔恨， 因此只會產生身口惡業，又怎能得到善果呢？ 慈心則不是這樣，如果生起慈心， 就能消除嗔恨的危害；因為沒有嗔恨的危害， 就會產生身口善業。無益的苦行， 又怎能與慈悲的善行相比呢？譬如獅子吼叫， 其他野獸都不敢在它面前；如來無礙的辯才， 也是如此，一切外道， 沒有敢於抗衡的。說法能摧伏外道， 使他們默然無語。」

（八）

再說，身口的行為不能自主，關鍵在於意念。

我曾經聽說，有位比丘尼去賒伽羅國，那個國家裡，有個婆羅門，用五處火熱炙烤身體，額頭上的水往下流，胸腋里都流著汗，喉嚨乾燥，嘴唇和舌頭都燒焦了，沒有唾液。四面都放著火，像融化的金子，又像黃色的頭髮，紅紅地燃燒著，夏天最熱的時候用火烤他，翻來覆去沒有地方可以躲避，身體燒得像餅在烤盤上一樣。這個婆羅門經常穿著粗布衣服，用五處火熱炙烤身體，當時的人因此稱他為『縷褐炙』。當時比丘尼看到這件事後，就對他說：『你應該炙烤的你不炙烤，不應該炙烤的你卻炙烤。』當時縷褐聽到這話后，非常生氣，就說：『你這剃光頭的人！什麼才是應該炙烤的？』比丘尼說：『你如果想知道應該炙烤的地方，你就炙烤你嗔恨的心，如果能炙烤心，這才是真正的炙烤。就像牛拉車，車如果走不動，應該鞭策牛而不是打車，身體就像車，心就像牛，因為這個道理，你應該炙烤心，為什麼傷害身體呢？而且身體就像樹林和墻壁，即使燒烤它又有什麼用呢？』於是就說了偈語：

『心就像城主，城主如果嗔恨，想要攻打城池， 也不會有什麼好處。譬如獅子，有人用弓箭瓦石， 去打射它。而那獅子， 會追逐那個人。譬如愚癡的狗，有人打它， 它就追逐瓦石，不知道尋找根本原因。說獅子， 是比喻有智慧的人，能找到根本原因， 從而消滅煩惱』

English version You practice asceticism, but increase your anger, Therefore, you only create evil deeds of body and speech, how can you obtain good results? Compassionate mind is not like this, if a compassionate mind arises, It can eliminate the harm of anger; because there is no harm of anger, Then good deeds of body and speech will arise. Useless asceticism, How can it be compared to compassionate good deeds? Like a lion's roar, Other beasts dare not be in front of it; the Tathagata's unobstructed eloquence, Is also like this, all the heretics, Dare not confront it. Preaching can subdue heretics, Making them silent and speechless.」

(8)

Furthermore, the actions of body and speech are not autonomous, the key lies in the mind.

I once heard that there was a Bhikkhuni who went to the country of Shegala. In that country, there was a Brahmin who used five hot fires to scorch his body. The water on his forehead flowed down, his armpits were sweating, his throat was dry, his lips and tongue were scorched, and there was no saliva. Fires were placed on all four sides, like molten gold, or like yellow hair, burning red hot. In the hottest summer, he used fire to roast himself, turning over and over without any place to hide. His body was burned like a cake on a griddle. This Brahmin often wore coarse cloth and used five hot fires to scorch his body. People at that time called him 'Luhuo Zhi'. When the Bhikkhuni saw this, she said to him: 'You are scorching what you should not scorch, and not scorching what you should scorch.' At that time, Luhuo heard this and became very angry, and said: 'You shaved-head person! What should be scorched?' The Bhikkhuni said: 'If you want to know what should be scorched, you should scorch your angry heart. If you can scorch your heart, that is true scorching. Just like a cow pulling a cart, if the cart does not move, you should whip the cow, not hit the cart. The body is like the cart, and the mind is like the cow. For this reason, you should scorch your mind, why harm your body? Moreover, the body is like a forest or a wall, even if you burn it, what good will it do?' Then she spoke a verse:

'The mind is like the city lord, if the city lord is angry and wants to attack the city, It will not bring any benefit. Like a lion, if someone uses bows, arrows, and stones, To shoot at it. And that lion, Will chase after that person. Like a foolish dog, if someone hits it, It will chase after the stones, not knowing to seek the root cause. Saying the lion, Is a metaphor for a wise person, who can find the root cause, And thus eliminate afflictions.'

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。 言癡犬者，　　即是外道，　　五熱炙身， 不識心本。」　　婆羅門言：　　「何名炙心？」 比丘尼言：　　「四諦之智，　　如四火聚， 修道如日。　　夫智慧者，　　以四諦火， 修道凈日，　　以此五法，　　而炙其心。 而此身者，　　不得自在，　　何故苦身？ 若欲苦者，　　當苦於彼，　　能苦身本。 行來坐臥，　　非身所為，　　但為心使； 若非身作，　　過在於心，　　何故苦身？ 心若離身，　　身如木石。　　是以智者， 宜責其心，　　不應苦身。　　又汝以此， 五熱炙身，　　以為苦行，　　而得道者； 地獄眾生，　　受苦無量，　　種種楚毒， 亦應得道。」　　婆羅門曰：　　「為此苦行， 發心造作，　　得名修道；　　地獄眾生， 逼迫受苦，　　是故不應，　　說言修道。」 比丘尼曰：　　「若自發心，　　而得福者， 小兒把火，　　亦應得福，　　然實不得。 以是推之，　　汝之所作，　　五熱炙身， 亦無有福。」　　婆羅門曰：　　「嬰孩小兒， 無有智慧，　　是以無福。　　我有智慧， 造作如此，　　五熱炙身，　　是故有福。」 比丘尼言：　　「若以有智，　　修于苦行， 便有福者；　　采真珠人，　　刺身出血， 珠乃可得，　　亦應有福。」　　婆羅門曰： 「以貪心故，　　雖復出血，　　不名為福。」 比丘尼言：　　「汝為苦行，　　貪天上樂， 亦應無福

現代漢語譯本 說那些癡迷於像狗一樣受苦的人，就是外道，他們用五種熱源炙烤身體，卻不認識心的本質。 婆羅門說：『什麼叫做炙烤心？』 比丘尼說：『四諦的智慧，就像四團火焰，修行就像太陽一樣。 有智慧的人，用四諦之火，修行如清凈的太陽，用這五種方法，來炙烤他們的心。 而這個身體，不能自己做主，為什麼要苦待它呢？ 如果想要苦待，應當苦待那個能使身體受苦的根本。 行走、站立、坐著、躺臥，都不是身體自己做的，而是被心所驅使； 如果不是身體做的，過錯在於心，為什麼要苦待身體呢？ 心如果離開身體，身體就像木頭石頭一樣。 因此有智慧的人，應該責備自己的心，不應該苦待身體。 而且你用這五種熱源炙烤身體，認為這是苦行，就能得道； 地獄裡的眾生，遭受無量的痛苦，各種各樣的折磨，也應該得道了。』 婆羅門說：『因為發心造作這種苦行，才叫做修行；地獄裡的眾生，是被迫受苦，所以不應該說他們是修行。』 比丘尼說：『如果自己發心，就能得到福報，那麼小孩子玩火，也應該得到福報，但實際上得不到。 由此推斷，你所做的，用五種熱源炙烤身體，也沒有福報。』 婆羅門說：『嬰兒小孩，沒有智慧，所以沒有福報。我有智慧，造作這樣的，用五種熱源炙烤身體，所以有福報。』 比丘尼說：『如果因為有智慧，修行苦行，就有福報；那麼采珍珠的人，刺破身體出血，才能得到珍珠，也應該有福報。』 婆羅門說：『因為貪心，即使出血，也不能稱為福報。』 比丘尼說：『你爲了苦行，貪圖天上的快樂，也應該沒有福報。』

English version Those who are obsessed with suffering like dogs are heretics, scorching their bodies with five heats, not recognizing the essence of the mind. The Brahmin said, 'What is meant by scorching the mind?' The Bhikkhuni said, 'The wisdom of the Four Noble Truths is like four flames, and cultivation is like the sun. The wise use the fire of the Four Noble Truths, cultivating like the pure sun, using these five methods to scorch their minds. And this body cannot control itself, why torment it? If you want to torment, you should torment the root that causes the body to suffer. Walking, standing, sitting, and lying down are not done by the body itself, but are driven by the mind; If it is not the body that does it, the fault lies with the mind, why torment the body? If the mind leaves the body, the body is like wood or stone. Therefore, the wise should blame their minds, not torment their bodies. Moreover, you use these five heats to scorch your body, thinking this is ascetic practice, and you can attain the Way; The beings in hell, suffering immeasurable pain, all kinds of tortures, should also attain the Way.' The Brahmin said, 'Because one initiates and performs this ascetic practice, it is called cultivation; the beings in hell are forced to suffer, so it should not be said that they are cultivating.' The Bhikkhuni said, 'If one can gain merit by initiating it oneself, then a child playing with fire should also gain merit, but in reality, they do not. From this, it can be inferred that what you do, scorching your body with five heats, also has no merit.' The Brahmin said, 'Infants and children have no wisdom, so they have no merit. I have wisdom, and I perform this, scorching my body with five heats, so I have merit.' The Bhikkhuni said, 'If one has merit because they have wisdom and practice asceticism, then those who collect pearls, piercing their bodies to draw blood to obtain pearls, should also have merit.' The Brahmin said, 'Because of greed, even if they bleed, it is not called merit.' The Bhikkhuni said, 'You are seeking heavenly pleasure through ascetic practice, so you should also have no merit.'

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。　　若以貪求，　　無果報者， 遊獵之人，　　不應得報。　　若使魚獵， 不得報者，　　汝今為此，　　苦行之事， 亦不應得，　　天上樂報。　　汝今何故， 身心迴轉，　　欲以苦行，　　得於天樂？ 我佛法中，　　無有如斯，　　五熱炙身， 受苦行法，　　得彼天樂。　　欲得天樂， 修實語等，　　諸善功德，　　雖復貪怖， 得生天樂。　　譬如服藥，　　或貪或怖， 既服之已，　　藥力必行。　　若住實語， 諸功德者，　　或貪或怖，　　必得天樂。」 時婆羅門，　　辭窮理屈，　　不能加報， 默然而住。　　時左右人，　　于佛法中， 生清凈信，　　深樂正法。　　各相謂言： 「善哉佛法，　　有大智力，　　甚深難測。 外道之智，　　極為淺薄。　　譬如爆火， 若觸人身，　　人無不畏。　　佛法爆火， 亦復如是，　　觸婆羅門，　　能令其怖。 我等今者，　　得聞佛法，　　善勝之論， 咸應歸向，　　佛涅槃處，　　恭敬禮拜， 南無世尊，　　音聲善柔，　　敷演說法。 女人智淺，　　飲佛甘露，　　能大眾中， 說法無畏。　　誰于佛語，　　而不恭敬？ 斯比丘尼，　　智慧微淺，　　能用滅結， 牟尼尊語。　　猶故能令，　　此婆羅門， 不能加報，　　默然而住。」

（九）

複次，欲如肉摶眾鳥競逐，有智之人深知財患而不貪著

現代漢語譯本：如果以貪求之心，卻得不到果報，那麼那些遊獵之人，就不應該得到報應。如果捕魚打獵都得不到報應，那麼你現在所做的這些苦行之事，也不應該得到天上的快樂報應。你現在為何要身心轉變，想要通過苦行來獲得天上的快樂呢？我的佛法中，沒有像這樣用五火炙烤身體，受苦行之法，就能得到天上快樂的說法。想要得到天上的快樂，應該修習誠實語等各種善功德，即使帶著貪求或恐懼之心，也能往生天界。譬如服用藥物，無論是貪求還是恐懼，一旦服下，藥力必然會發揮作用。如果堅守誠實語等功德，無論是貪求還是恐懼，必定能得到天上的快樂。」 當時，婆羅門理屈詞窮，無法反駁，沉默不語。當時在場的人，對佛法生起了清凈的信心，深深地喜愛正法。他們互相說道：『佛法真是太好了，具有強大的智慧力量，深奧難測。外道的智慧，極為淺薄。譬如爆裂的火焰，如果觸碰到人的身體，沒有人不感到畏懼。佛法的火焰也是如此，觸碰到婆羅門，能讓他感到恐懼。我們現在能夠聽到佛法，聽到如此殊勝的論述，都應該歸向佛陀涅槃之處，恭敬禮拜。南無世尊，聲音柔和美妙，宣講佛法。女人雖然智慧淺薄，但飲用了佛法的甘露，也能在大眾之中，無所畏懼地說法。誰會對佛陀的教誨不恭敬呢？這位比丘尼，智慧雖然微薄，卻能運用佛陀的教誨來滅除煩惱，還能讓這位婆羅門無法反駁，沉默不語。』 （九） 再者，貪慾就像一塊肉，引來眾鳥爭奪，有智慧的人深知財富的禍患，所以不會貪戀執著。

English version: If one seeks with greed, yet receives no karmic reward, then those who hunt should not receive any reward. If fishing and hunting yield no reward, then the ascetic practices you are now undertaking should also not lead to heavenly rewards. Why do you now change your mind and body, desiring to attain heavenly bliss through asceticism? In my Buddha-dharma, there is no such teaching that one can attain heavenly bliss by scorching the body with five fires and enduring ascetic practices. To attain heavenly bliss, one should cultivate virtues such as truthful speech, and even with greed or fear, one can be reborn in heaven. It is like taking medicine; whether one takes it with greed or fear, once ingested, the medicine's power will take effect. If one adheres to virtues such as truthful speech, whether with greed or fear, one will surely attain heavenly bliss.』 At that time, the Brahmin was at a loss for words and could not refute, remaining silent. The people present developed pure faith in the Buddha-dharma and deeply delighted in the true Dharma. They said to each other, 『The Buddha-dharma is truly excellent, possessing great wisdom and profound depth. The wisdom of external paths is extremely shallow. It is like a bursting flame; if it touches a person's body, no one will not feel fear. The flame of the Buddha-dharma is also like this; when it touches the Brahmin, it can make him fearful. Now that we have heard the Buddha-dharma and such excellent discourse, we should all turn towards the place of the Buddha's Nirvana, respectfully bowing. Homage to the World Honored One, whose voice is gentle and melodious, expounding the Dharma. Although women's wisdom is shallow, having drunk the nectar of the Buddha-dharma, they can speak fearlessly in the assembly. Who would not respect the Buddha's teachings? This Bhikkhuni, though her wisdom is slight, can use the Buddha's teachings to extinguish afflictions, and can also cause this Brahmin to be unable to refute and remain silent.』 (Nine) Furthermore, desire is like a piece of meat that attracts birds to fight over it. A wise person deeply understands the troubles of wealth and does not cling to it.

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。

我昔曾聞，修婆多國時有比丘，于壞垣壁見有伏藏，有大銅甕滿中金錢，將一貧優婆塞而示之處，即語之言：「可取是寶以為資生。」時優婆塞問比丘言：「何時見此？」比丘答言：「今日始見。」優婆塞言：「我見是寶非適今日，久來見之，然我不用。爾今善聽！我當說寶所有過患。若取是寶為王所聞，或至於死，或被謫罰，或復系閉，如斯等苦不可稱數。」即說偈言：

「我見是寶來，　　歷年甚久遠， 此寶毒螫害，　　劇彼黑毒蛇。 是故於此寶，　　都無有貪心， 觀之如毒蛇，　　不生財寶想。 系閉被謫罰，　　或時至死亡， 一切諸災害，　　皆由是寶生。 能招種種苦，　　為害甚可怖， 故我于寶所，　　不生貪近想。 群生迷著寶，　　謂之為珍玩， 寶是危害物，　　妄生安善想， 有如斯過患，　　何用是寶為？ 如是膿污身，　　趣自支軀命， 會當舍敗滅，　　何用珍寶為？ 譬如火投薪，　　無有厭足時， 人心亦如是，　　希求無厭足。 汝若憐愍我，　　教我少欲法， 云何以財寶，　　而以見示語？ 夫少欲知足，　　能生大利樂； 若其多欲者，　　諸根恒散亂， 貪求無厭足，　　希望增苦惱。 然此多欲人，　　常生於欲想， 貪利無有極，　　如摩竭魚口。 而彼少欲人，　　無貪求苦故， 心恒懷悅豫，　　歡慶同節會。」

時優婆塞讚歎少欲知足之法，彼比丘生希有想而贊之言：「善哉善哉！真是丈夫

現代漢語譯本 我曾聽聞，在修婆多國，有一位比丘在破敗的墻壁處發現了一處伏藏，裡面有一個裝滿金錢的大銅甕。他把這個地方指給一位貧窮的優婆塞看，並對他說：『你可以拿走這些寶藏來維持生計。』當時，優婆塞問比丘：『你是什麼時候發現這裡的？』比丘回答說：『我今天才發現。』優婆塞說：『我看到這些寶藏不是今天才看到的，很久以前就看到了，但我沒有用它。你現在好好聽著！我將告訴你寶藏的所有過患。如果拿走這些寶藏被國王知道了，可能會導致死亡，或者被貶謫，或者被關押，像這樣的痛苦數不勝數。』於是他說了偈語： 『我看到這些寶藏，已經很久遠了， 這寶藏的毒害，比那黑毒蛇還要厲害。 因此對於這寶藏，我都沒有貪心， 看它就像毒蛇一樣，不產生財寶的想法。 被關押被貶謫，有時甚至會死亡， 一切的災禍，都是由這寶藏引起的。 能招來種種痛苦，危害非常可怕， 所以我對寶藏，不產生貪婪接近的想法。 眾生迷戀寶藏，認為它是珍貴的玩物， 寶藏是危害之物，卻妄想它能帶來安穩和好處， 有這樣的過患，要這寶藏有什麼用呢？ 就像這膿污的身體，只是用來維持生命， 終將衰敗滅亡，要珍寶有什麼用呢？ 譬如火投向柴薪，沒有滿足的時候， 人心也是這樣，貪求沒有滿足的時候。 你如果憐憫我，就教我少欲的方法， 為什麼用財寶來給我看呢？ 少欲知足，能產生大利益和快樂； 如果貪慾過多，諸根就會常常散亂， 貪求沒有滿足的時候，希望越多痛苦就越多。 然而那些貪慾多的人，常常產生慾望的想法， 貪圖利益沒有盡頭，就像摩竭魚的嘴巴一樣。 而那些少欲的人，沒有貪求的痛苦， 心中常常充滿喜悅，歡慶如同節日聚會。』 當時，優婆塞讚歎少欲知足的道理，那位比丘產生了稀有的想法，讚歎他說：『太好了！太好了！真是大丈夫啊！』

English version I once heard that in the country of Supara, there was a monk who found a hidden treasure in a ruined wall. There was a large copper urn full of gold coins. He showed the place to a poor lay follower and said to him, 'You can take these treasures to support your life.' At that time, the lay follower asked the monk, 'When did you find this?' The monk replied, 'I just found it today.' The lay follower said, 'I have seen these treasures not just today, but a long time ago, but I did not use them. Now listen carefully! I will tell you all the faults of treasures. If taking these treasures is known by the king, it may lead to death, or be demoted, or be imprisoned. Such sufferings are countless.' Then he spoke a verse: 'I have seen these treasures, for a very long time, The poison of these treasures, is more severe than that of a black poisonous snake. Therefore, I have no greed for these treasures, Looking at it like a poisonous snake, I do not generate thoughts of wealth. Being imprisoned, being demoted, sometimes even leading to death, All disasters are caused by these treasures. It can bring all kinds of suffering, the harm is very terrible, Therefore, I do not have greedy thoughts of approaching treasures. Living beings are infatuated with treasures, thinking of them as precious playthings, Treasures are harmful things, yet they falsely imagine that they can bring peace and benefits, With such faults, what use are these treasures? Like this body full of pus, it is only used to sustain life, It will eventually decay and perish, what use are treasures? It is like throwing firewood into a fire, there is no time of satisfaction, The human heart is also like this, the desire is never satisfied. If you pity me, teach me the method of having few desires, Why show me wealth? Having few desires and being content can bring great benefits and happiness; If there are too many desires, the senses will often be scattered, Greed is never satisfied, the more hope, the more suffering. However, those who have many desires, often generate thoughts of desire, Greed for profit has no end, like the mouth of a Makara fish. But those who have few desires, have no suffering from greed, Their hearts are always full of joy, celebrating like a festival gathering.' At that time, the lay follower praised the principle of having few desires and being content. The monk had a rare thought and praised him, saying, 'Excellent! Excellent! Truly a great man!'

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。雖無法服心已出家，能順佛語知少欲法，而此少欲諸佛所贊。」比丘言：「汝之所說總而言之，深見譏呵令我愧踖。汝今處家，妻子眷屬僮僕使人，正應貪求以用自營，能隨佛語讚歎少欲。假使有人以鐵為舌，無有能呵少欲知足。我今雖復剃除鬚髮身服法衣相同沙門，然實不知沙門之法，而方教汝多欲之事，不能稱述法王所贊少欲之法，是諸善源，如佛修多羅中亦說少欲為沙門本。如來昔日乞食訖，若有餘食，或時施與諸比丘等，或復置於水中用與諸蟲。爾時有二比丘乞食不足，而有飢色從外來入，佛既見已而語之言：『今有餘食，汝能食不？』一比丘言：『如來世尊說于少欲有大功德，我今云何貪於此食而啖之耶？』一比丘言：『如來世尊所有餘食難可值遇，梵釋天王等皆悉頂戴而恭敬之。我今若食，當益色力安樂辯才。如是之食甚難值遇，云何不食？』於時世尊贊不食者：『善哉比丘！能修佛教行少欲法。』此一比丘雖順佛語，食佛餘食，佛不讚嘆。是故當知，少欲之法，佛所印可教戒之本。」即說偈言：

「欲得法利者，　　應當解少欲， 如此少欲法，　　聖莊嚴瓔珞。 今世除重擔，　　無憂而快樂， 乃是大涅槃，　　宅室之初門。 關制魔軍眾，　　要防之隘路， 度于魔境界，　　無上之印封。 持戒如巨海，　　少欲如海潮， 能為眾功德，　　密緻之覆蓋， 貪求疲勞者，　　憩駕止息處

現代漢語譯本：『雖然我無法真心信服，已經出家，但能順從佛的教誨，知道少欲的法門，而這少欲是諸佛所讚歎的。』比丘說：『你所說的總而言之，深深地譏諷呵責，讓我感到慚愧。你現在居家，有妻子眷屬和僕人，正應該貪求來供養自己，卻能順從佛的教誨讚歎少欲。假使有人用鐵做舌頭，也無法呵責少欲知足。我雖然剃除了鬚髮，身穿法衣，外表像個沙門，但實際上不懂沙門的法，反而教你貪求，不能稱述法王所讚歎的少欲之法，這少欲是諸善的根源，正如佛經中所說，少欲是沙門的根本。如來過去乞食完畢，如果有剩餘的食物，有時會施捨給其他比丘，有時會放在水中給蟲子吃。當時有兩個比丘乞食不足，面帶飢色從外面進來，佛看到后問他們：『現在有剩餘的食物，你們能吃嗎？』一個比丘說：『如來世尊說過少欲有大功德，我怎麼能貪圖這些食物而吃呢？』另一個比丘說：『如來世尊的剩餘食物很難遇到，梵天、帝釋天等都頂戴恭敬。我如果吃了，會增加氣色、力量、安樂和辯才。這樣的食物很難遇到，為什麼不吃呢？』當時世尊讚歎不吃的人：『好啊，比丘！能修行佛教，奉行少欲之法。』這個比丘雖然順從佛的教誨，吃了佛的剩餘食物，佛卻沒有讚歎。所以應當知道，少欲之法，是佛所認可的教戒根本。』於是說了偈語： 『想要獲得佛法利益的人，應當理解少欲，這種少欲之法，是聖者的莊嚴瓔珞。今生能除去重擔，無憂無慮而快樂，乃是大涅槃，宅室的最初門。是關卡，能控制魔軍，是必須防守的要道，能度過魔的境界，是無上的印記。持戒如同大海，少欲如同海潮，能為眾多的功德，提供嚴密的覆蓋，貪求疲勞的人，是休息停歇的地方。』

English version: 'Although I cannot truly believe it in my heart, I have already left home, but I can follow the Buddha's teachings and understand the Dharma of contentment, and this contentment is praised by all Buddhas.' The monk said, 'What you have said in general is a deep criticism and rebuke, making me feel ashamed. You are now at home, with a wife, family, and servants, and you should be seeking to provide for yourself, yet you can follow the Buddha's teachings and praise contentment. Even if someone had a tongue of iron, they could not criticize contentment and satisfaction. Although I have shaved my head and beard, and wear the robes of a monk, outwardly resembling a Shramana, I do not actually understand the Dharma of a Shramana, and instead I teach you about greed, unable to praise the Dharma of contentment that the Dharma King praises. This contentment is the root of all good, as it is said in the Buddhist scriptures, contentment is the foundation of a Shramana. In the past, after the Tathagata finished begging for food, if there was any leftover food, he would sometimes give it to other monks, or sometimes put it in the water for the insects to eat. At that time, two monks had not begged enough food and came in from outside with hungry looks. When the Buddha saw them, he asked, 'Now there is leftover food, can you eat it?' One monk said, 'The Tathagata, the World Honored One, has said that contentment has great merit, how can I be greedy for this food and eat it?' The other monk said, 'The leftover food of the Tathagata, the World Honored One, is hard to come by, and even Brahma and Indra respectfully bow to it. If I eat it, it will increase my complexion, strength, happiness, and eloquence. Such food is hard to come by, why not eat it?' At that time, the World Honored One praised the one who did not eat: 'Good, monk! You can practice the Buddha's teachings and practice the Dharma of contentment.' Although this monk followed the Buddha's teachings and ate the Buddha's leftover food, the Buddha did not praise him. Therefore, it should be known that the Dharma of contentment is the root of the precepts that the Buddha approves.' Then he spoke a verse: 'Those who wish to gain the benefits of the Dharma, should understand contentment, this Dharma of contentment, is the sacred adornment of the noble ones. In this life, one can remove heavy burdens, be free from worry and happy, it is the great Nirvana, the first gate of the dwelling. It is a barrier, able to control the demon army, it is a vital road that must be defended, able to cross the realm of demons, it is the supreme seal. Upholding the precepts is like a vast ocean, contentment is like the ocean tide, able to provide a close covering for numerous merits, for those who are tired of greed, it is a place to rest and stop.'

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。 親近少欲者，　　如似𤛓牛乳， 酪酥醍醐等，　　因之而得出， 少欲亦如是，　　出生諸功德。 能展手施者，　　此手名嚴勝， 受者能縮手，　　嚴勝復過彼。 若人言施與，　　是語價難量， 受者言我足，　　難量復過彼。 若欲得法者，　　應親近少欲， 十力說少欲，　　即是聖種法。 少欲無財物，　　增長戒聞慧， 如此少欲法，　　出家之法食。 雖有渴愛等，　　終不能擾惱， 且置後世樂，　　現在獲安隱。」

（一〇）

複次，夫知足者雖貧名富，不知足者雖富是貧，若聖智滿乃名大富。

我昔曾聞，有優婆塞，有人譏呵云最貧窮，而優婆塞樂佛所贊知足之法即順法相，而說偈言：

「無病第一利，　　知足第一富， 善友第一親，　　涅槃第一樂。」

時優婆塞說偈已語彼人言：「如佛所說知足則富，汝今何故稱我貧窮？」復說偈言：

「雖有諸珍寶，　　豐饒資生具， 不信三寶者，　　說彼最貧窮。 雖無諸珍寶，　　及以資生具， 能信三寶者，　　是名第一富。 我今敬三寶，　　以信為珍玩， 汝以何因緣，　　說我為貧窮？ 帝釋毗沙門，　　雖富眾珍寶， 如其佈施時，　　不能一切舍。 我心愛知足，　　于諸財寶物， 無有貪著意，　　一切悉能捨。 富貴者庫藏，　　多有眾珍寶， 水火及盜賊，　　悉皆能侵奪。 彼若喪失時，　　則生大苦惱， 良醫及妙藥，　　不能治彼苦

現代漢語譯本 親近那些慾望很少的人，就像從牛奶中提取乳酪、酥油和醍醐一樣，這些都是從牛奶中產生的。少欲也是如此，能產生各種功德。能夠伸出手佈施的人，這隻手被稱為最殊勝的；接受佈施的人如果能縮回手不貪求，他的殊勝更勝過前者。如果有人說要佈施，這句話的價值難以衡量；接受佈施的人說自己已經足夠了，他的價值更是難以衡量。如果想要獲得佛法，就應該親近少欲的人。佛陀十力所說的少欲，就是聖者的種子法。少欲的人雖然沒有財物，卻能增長戒律、聞法和智慧。這種少欲的法門，是出家人修行的食糧。即使有渴愛等煩惱，最終也不能擾亂他。且不說來世的快樂，現在就能獲得安穩。

此外，要知道，知足的人即使貧窮也算富有，不知足的人即使富有也算貧窮，只有聖者的智慧圓滿才算真正的大富。我曾經聽說，有一個優婆塞，有人譏諷他最貧窮，而這位優婆塞樂於佛陀所讚歎的知足之法，這符合佛法的真諦，於是他說了偈語：

『無病是第一利益，知足是第一財富，善友是第一親人，涅槃是第一快樂。』

當時，這位優婆塞說完偈語后對那人說：『正如佛陀所說，知足就是富有，你現在為什麼說我貧窮呢？』他又說了偈語：

『即使擁有各種珍寶，以及豐饒的生活物資，不相信三寶的人，也可以說是最貧窮的。即使沒有各種珍寶，以及生活物資，能夠相信三寶的人，才是第一富有。我現在敬奉三寶，以信仰為珍寶，你因為什麼原因說我貧窮呢？帝釋天和毗沙門天，雖然富有各種珍寶，但當他們佈施時，也不能全部捨棄。我的內心喜愛知足，對於各種財物，沒有貪戀執著的意念，一切都能捨棄。富貴人家的倉庫里，雖然有很多珍寶，但水災、火災和盜賊，都能侵奪它們。當他們失去這些珍寶時，就會產生巨大的痛苦，即使是良醫和妙藥，也不能治癒他們的痛苦。』

English version Drawing near to those with few desires is like extracting cheese, butter, and ghee from milk; these are all derived from milk. Having few desires is also like this, giving rise to various merits. The hand that can extend to give is called the most excellent; the receiver who can withdraw their hand, not being greedy, is even more excellent. If someone says they will give, the value of these words is immeasurable; the receiver who says they have enough, their value is even more immeasurable. If one wishes to obtain the Dharma, they should draw near to those with few desires. The few desires spoken of by the Ten Powers of the Buddha are the seed of the holy ones. Though those with few desires may not have material possessions, they increase in precepts, learning, and wisdom. This Dharma of few desires is the food for the practice of those who have left home. Even if there are cravings and other afflictions, they ultimately cannot disturb them. Not to mention the happiness of the next life, they obtain peace and security in the present.

Furthermore, know that those who are content, though poor, are considered rich, and those who are not content, though rich, are considered poor. Only when the wisdom of a sage is complete is one truly considered wealthy. I once heard that there was an Upasaka who was ridiculed as being the poorest, but this Upasaka delighted in the Dharma of contentment praised by the Buddha, which is in accordance with the Dharma. So he spoke a verse:

'Being free from illness is the first benefit, contentment is the first wealth, good friends are the first relatives, and Nirvana is the first happiness.'

At that time, after the Upasaka spoke the verse, he said to that person, 'As the Buddha said, contentment is wealth, why do you now call me poor?' He then spoke another verse:

'Even if one possesses various treasures and abundant resources for living, those who do not believe in the Three Jewels can be said to be the poorest. Even if one does not have various treasures and resources for living, those who can believe in the Three Jewels are called the first wealthy. I now revere the Three Jewels, taking faith as my treasure. For what reason do you call me poor? Although Indra and Vaisravana are rich with various treasures, when they give alms, they cannot give everything away. My heart loves contentment, and towards all material possessions, I have no greedy or attached thoughts, and I can give everything away. The storehouses of the wealthy may have many treasures, but floods, fires, and thieves can all seize them. When they lose these treasures, they will experience great suffering, and even good doctors and wonderful medicines cannot cure their suffering.'

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。 我以信為寶，　　無能侵奪者， 心意坦然樂，　　無諸憂患苦。」

說是偈已復作是言：「是故當知，雖有庫藏象馬七寶資生之具，不知足者猶名為貧，是以佛說知足最富。」眾人聞是語已皆嘆善哉，真是正說，有大智慧，名大丈夫。各相語言：「自今已后雖無財寶但有信心，我等見之稱為富者。苦集錢財皆為樂故，為欲供給室家眷屬令無乏故，如斯之樂正為現身。信心之寶為于累世，於人天中財寶自恣，是故知信為第一財寶。如此信財于生死中，極受快樂無諸苦惱。金銀珍寶能生災患，晝夜憂懼畏他劫掠，然有八危，以貪著故累世受苦。以有信故，能得戒財施財定財慧財，若無信者云何得有如是等財？是以信財為最第一。我有是財，故於人前自言大富，我于往昔深積善業，是以今者因信心知足。」而說偈言：

「因有信心故，　　則不造諸惡， 一切諸功德，　　以信為使命。 信亦如河箭，　　駛流甚迅速， 能令於心意，　　速疾至善法。 誰有多財寶，　　能勝信巨富？ 雖有財富者，　　失財則貧窮， 若其命終時，　　舍之而獨逝。 無隨至後世，　　信財不喪失， 恒常自隨逐，　　累劫受快樂。 世人積財寶，　　能生彼貪慾， 信財則不爾，　　見則生歡喜。 于諸財寶中，　　信財最為上， 顯示此義者，　　牟尼之所說。 是故我非貧，　　信財最為勝， 餘者不名財，　　唯信是實財。 以信佈施者，　　財物得增長， 不信施彼者，　　果報轉鮮少

現代漢語譯本 我以信念為珍寶，無人能夠侵奪，心中坦然快樂，沒有憂愁和痛苦。 說完偈語后，他又說道：『因此應當知道，即使擁有堆積如山的象馬、七寶等生活物資，不知足的人仍然被稱為貧窮，所以佛說知足才是最富有。』眾人聽了這話都讚歎說：『說得真好啊，真是正確的道理，有大智慧，堪稱大丈夫。』大家互相說道：『從今以後，即使沒有財寶，只要有信心，我們見到這樣的人就稱他為富人。辛苦積攢錢財都是爲了享樂，爲了供養家人眷屬不讓他們匱乏，這樣的快樂只是爲了今生。而信心的珍寶則能延續到累世，在人天之中享受財寶的自在，所以說信心是第一財富。這樣的信心財富在生死輪迴中，能享受極大的快樂而沒有痛苦。金銀珠寶會帶來災禍，讓人日夜憂慮，害怕被搶奪，而且有八種危險，因為貪戀它們而累世受苦。因為有信心，就能獲得戒律之財、佈施之財、禪定之財和智慧之財，如果沒有信心，又怎麼能得到這些財富呢？所以說信心之財是最重要的。我擁有這樣的財富，所以在眾人面前自稱富有，我過去積累了深厚的善業，所以現在因為信心而知足。』於是說了偈語： 『因為有信心，就不會造作各種惡行，一切功德，都以信心為使命。 信心也像河中的箭，流速非常迅速，能讓心意快速到達善法。 誰擁有再多的財富，能勝過信心的巨大財富呢？即使擁有財富的人，失去財富就會變得貧窮，如果生命終結時，只能捨棄一切獨自離去。 沒有任何東西能跟隨到後世，只有信心財富不會喪失，它會恒常跟隨，累劫享受快樂。 世人積累的財寶，會引發他們的貪慾，而信心財富則不會這樣，看到它會讓人心生歡喜。 在各種財富中，信心財富最為殊勝，顯示這個道理的，是牟尼佛所說的。 所以我不貧窮，信心財富最為殊勝，其他的都不能稱為財富，只有信心才是真正的財富。 以信心佈施的人，財物會增長，不以信心佈施的人，果報會逐漸減少。'

English version I treasure faith, which no one can seize; my heart is at peace and joyful, free from worries and suffering. Having spoken the verse, he further said: 'Therefore, you should know that even if one possesses mountains of elephants, horses, and the seven treasures for sustenance, those who are not content are still called poor. Thus, the Buddha said that contentment is the greatest wealth.' Upon hearing this, the crowd exclaimed, 'Well said! Truly, this is the correct teaching, possessing great wisdom, worthy of being called a great person.' They said to one another, 'From now on, even if we have no material wealth, as long as we have faith, we will call such a person wealthy. The hard-earned money is all for enjoyment, to provide for our families and relatives so they lack nothing. Such happiness is only for this life. But the treasure of faith extends to many lifetimes, allowing one to enjoy the freedom of wealth in the heavens and among humans. Therefore, faith is the greatest wealth. Such wealth of faith allows one to enjoy great happiness without suffering in the cycle of birth and death. Gold and silver treasures can bring disaster, causing one to worry day and night, fearing robbery, and there are eight dangers. Because of attachment to them, one suffers for many lifetimes. Because of faith, one can obtain the wealth of precepts, the wealth of giving, the wealth of meditation, and the wealth of wisdom. If one has no faith, how can one obtain such wealth? Therefore, the wealth of faith is the most important. I possess such wealth, so I call myself wealthy in front of everyone. I have accumulated deep good karma in the past, so now I am content because of faith.' Then he spoke the verse: 'Because of faith, one does not commit evil deeds; all merits are accomplished through faith as their mission. Faith is like an arrow in a river, flowing very swiftly, enabling the mind to quickly reach the good Dharma. Who, with all their wealth, can surpass the great wealth of faith? Even those who have wealth become poor when they lose it. When life ends, one must leave everything behind and depart alone. Nothing can follow one into the next life, except the wealth of faith, which is never lost. It constantly follows, bringing happiness for many lifetimes. The wealth that people accumulate in the world can give rise to greed, but the wealth of faith is not like that; seeing it brings joy. Among all kinds of wealth, the wealth of faith is the most supreme. The one who revealed this truth is the Muni Buddha. Therefore, I am not poor; the wealth of faith is the most supreme. Other things cannot be called wealth; only faith is true wealth. Those who give with faith will have their wealth increase; those who do not give with faith will have their rewards diminish.'

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。」

大莊嚴論經卷第三

（一一）

複次，若有弟子能堅持戒為人宗仰，一切世人並敬其師。

我昔曾聞，有諸比丘曠野中行，為賊剽掠剝脫衣裳。時此群賊懼諸比丘往告聚落，盡欲殺害。賊中一人先曾出家，語同伴言：「今者何為盡欲殺害？比丘之法不得傷草，今若以草系諸比丘，彼畏傷故終不能得四向馳告。」賊即以草而繫縛之，舍之而去。諸比丘等既被草縛，恐犯禁戒不得挽絕，身無衣服為日所炙，蚊虻蠅蚤之所唼嬈，從旦被縛至於日中，轉到日沒晦冥大闇，夜行禽狩交橫馳走，野狐群鳴鴟梟雊呼，惡聲啼叫甚可怖畏。有老比丘語諸年少：「汝等善聽！人命促短如河駛流，設處天堂不久磨滅，況人間命而可保乎？命既不久，云何為命而毀禁戒？諸人當知！人身難得，佛法難值，諸根難具，信心難生，此一一事皆難值遇，譬如盲龜值浮木孔。佛之正道不同於彼九十五種邪見倒惑無有果報，修行佛道必獲正果，云何吝惜如此危脆不定之命毀佛聖教？若護佛語，現世名聞具足功德，后受快樂。如佛說偈：

「『若有智慧者，　　能堅持禁戒， 求人天涅槃，　　稱意而獲得。 名稱普聞知，　　一切咸供養， 必得人天樂，　　亦獲解脫果。 伊羅缽龍王，　　以其毀禁戒， 掏傷樹葉故，　　命終墮龍中， 諸佛悉不記，　　彼得出龍時。 能堅持禁戒，　　斯事為甚難， 戒相極眾多，　　分別曉了難

現代漢語譯本 再者，如果有弟子能夠堅持戒律，成為人們所敬仰的榜樣，那麼一切世人都會尊敬他的老師。 我曾經聽說，有比丘在曠野中行走，被強盜搶劫，剝奪了衣物。當時，這群強盜害怕比丘們去村落告發，想要全部殺害他們。強盜中有一個曾經出家的人，對同伴說：『現在為什麼要全部殺害他們呢？比丘的戒律是不允許傷害草木的，如果用草捆綁這些比丘，他們因為害怕觸犯戒律，最終不會四處奔走告發。』強盜們就用草捆綁了他們，然後離開了。比丘們被草捆綁后，因為害怕觸犯戒律不敢掙脫，身上沒有衣服被太陽暴曬，蚊子、蒼蠅、跳蚤叮咬，從早晨被捆綁到中午，轉眼到了日落，天色昏暗，夜晚活動的禽獸交錯奔走，野狐群鳴，貓頭鷹啼叫，各種惡聲啼叫，非常可怕。 有一位年長的比丘對年輕的比丘們說：『你們仔細聽！人的生命短暫，如同河流急速流動，即使身處天堂，不久也會消逝，更何況人間的生命又怎能保全呢？生命既然短暫，為何爲了生命而毀壞戒律？你們應當知道！人身難得，佛法難遇，諸根難具，信心難生，這每一件事都難以遇到，就像盲龜遇到浮木孔一樣。佛的正道不同於那九十五種邪見，那些邪見顛倒迷惑，沒有果報，修行佛道必定獲得正果，為何要吝惜如此危脆不定的生命而毀壞佛的聖教？如果守護佛的教誨，現世就能名聲遠揚，功德圓滿，後世也能享受快樂。』如同佛所說的偈語： 『如果有智慧的人，能夠堅持戒律，求得人天涅槃，就能如願獲得。名稱普遍被人知曉，一切人都來供養，必定得到人天之樂，也能獲得解脫的果報。伊羅缽龍王，因為毀壞戒律，掏傷樹葉，命終墮入龍身，諸佛都不記他何時能脫離龍身。能夠堅持戒律，這件事非常困難，戒律的條目極多，分別瞭解也很困難。』

English version Furthermore, if a disciple can uphold the precepts and become a role model for others to admire, then all people will respect their teacher. I once heard that some monks were walking in the wilderness when they were robbed and stripped of their clothes. At that time, the robbers were afraid that the monks would report them to the village, so they wanted to kill them all. One of the robbers, who had previously been a monk, said to his companions, 'Why do you want to kill them all now? The precepts of monks do not allow them to harm grass and trees. If we tie these monks with grass, they will not dare to run around and report us because they are afraid of violating the precepts.' So the robbers tied them up with grass and left. The monks, bound by the grass, did not dare to break free for fear of violating the precepts. They were exposed to the sun without clothes, bitten by mosquitoes, flies, and fleas. They were bound from morning until noon, and then until sunset, when it became dark. Nocturnal animals ran around, foxes howled, and owls screeched, making terrifying noises. An elderly monk said to the younger monks, 'Listen carefully! Human life is short, like a rapidly flowing river. Even if one is in heaven, it will not last long. How much less can human life be preserved? Since life is so short, why destroy the precepts for the sake of life? You should know that it is difficult to obtain a human body, difficult to encounter the Buddha's teachings, difficult to have complete faculties, and difficult to generate faith. Each of these things is difficult to encounter, like a blind turtle finding a hole in a floating log. The Buddha's true path is different from the ninety-five kinds of heretical views, which are deluded and have no consequences. Practicing the Buddha's path will surely lead to the right result. Why be so stingy with this fragile and uncertain life and destroy the Buddha's holy teachings? If you protect the Buddha's teachings, you will be famous in this life, have complete merit, and enjoy happiness in the next life.' As the Buddha said in a verse: 'If a wise person can uphold the precepts and seek human and heavenly Nirvana, they will obtain it as they wish. Their name will be widely known, and everyone will make offerings to them. They will surely obtain the joy of humans and gods, and also attain the fruit of liberation. The dragon king Elapatra, because he violated the precepts and damaged a tree leaf, fell into the body of a dragon after death. The Buddhas do not record when he will be able to leave the dragon body. To uphold the precepts is very difficult. There are many precepts, and it is difficult to understand them all.'

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。 如劍林棘聚，　　處中多傷毀， 愚劣不堪任，　　護持如是戒。』」

是諸比丘為苦所逼，不得屈申及以動轉，恐絕於草傷犯禁戒，自相謂言：「我等修行亦如彼稱，均平處所不令增減，今在怖難恐懼之處，執志不虧始別儜健，以斯賤命當貿貴法、人天之樂及涅槃樂，我等今者更無所趣，唯當護戒至死不犯。」即說偈言：

「我等往昔來，　　造作眾惡業， 或得生人道，　　竊盜淫他妻， 王法受刑戮，　　計算不能數； 復受地獄苦，　　如是亦難計； 或受畜生身，　　牛羊及雞犬， 獐鹿禽狩等，　　為他所殺害， 喪身無涯限，　　未曾有少利。 我等於今者，　　為護聖戒故， 分舍是微命，　　必獲大利益。 我等今危厄，　　必定舍軀命， 若當命終后，　　生天受快樂。 若毀犯禁戒，　　現在惡名聞， 為人所輕賤，　　命終墮惡道。 今當共立要，　　於此至沒命， 假使此日光，　　曝我身命干， 我要持佛戒，　　終不中毀犯。 假使諸惡狩，　　摑裂我手足， 終不敢毀犯，　　釋師子禁戒。 我寧持戒死，　　不願犯禁生。」

諸比丘等聞老比丘說是偈已，各正其身不動不搖，譬如大樹無風之時枝葉不動。時彼國王遇出田獵，漸漸遊行至諸比丘所繫之處。王遙見之，心生疑惑作是思惟：「彼裸形者為是尼揵？為是沙門？」作是念已遣人往看，諸比丘等深生慚愧障蔽其身，使人審知釋子沙門。何故知之？右肩黑故

現代漢語譯本：『就像劍林一樣密集，身處其中多會受傷毀壞，我等愚笨低下不堪重任，要像這樣守護戒律。』 這些比丘被痛苦所逼迫，無法彎曲伸展或移動身體，擔心踩到草而觸犯戒律，他們互相說道：『我們修行也像稱量一樣，在平坦的地方不增不減，如今身處恐懼危難之地，堅持意志不虧損才能區分懦弱和強健，用這卑賤的生命來換取珍貴的佛法、人天之樂以及涅槃之樂，我們現在別無他求，唯有守護戒律至死不犯。』於是他們說了偈語： 『我們往昔以來，造作了許多惡業，或許投生為人道，偷盜、姦淫他人妻子，遭受王法的刑罰，數都數不清；又遭受地獄的痛苦，也難以計算；或者投生為畜生，牛羊雞犬，獐鹿禽獸等，被他人殺害，喪失生命沒有盡頭，從未獲得絲毫利益。 我們現在，爲了守護神聖的戒律，捨棄這微小的生命，必定獲得大利益。我們現在身處危難，必定要捨棄軀體性命，如果命終之後，能昇天享受快樂。 如果毀犯戒律，現在就會惡名遠揚，被人輕視，命終之後墮入惡道。現在應當共同立下誓言，在此至死不渝，即使這陽光，將我的身體曬乾，我都要持守佛戒，終不中途毀犯。 即使那些兇惡的獵人，撕裂我的手足，也終究不敢毀犯，釋迦牟尼佛的戒律。我寧願持戒而死，也不願犯戒而生。』 眾比丘聽了老比丘說的偈語后，各自端正身體，不動不搖，就像大樹在無風時枝葉不動一樣。當時，國王外出打獵，漸漸來到眾比丘被捆綁的地方。國王遠遠地看見他們，心中疑惑，心想：『那些裸體的人是尼犍子？還是沙門？』這樣想著，就派人前去檢視，眾比丘深感慚愧，遮蔽身體，讓人確認他們是釋迦牟尼佛的弟子沙門。為什麼知道呢？因為他們右肩是黑色的。

English version: 'Like a forest of swords, densely packed, being in the midst of it will cause much injury and destruction. We are foolish and incompetent, unable to bear the responsibility, and must protect the precepts in this way.' These monks, being pressed by suffering, were unable to bend, stretch, or move their bodies, fearing that they would step on grass and violate the precepts. They said to each other, 'Our practice is like measuring, not increasing or decreasing in a level place. Now we are in a place of fear and danger, and only by maintaining our will without loss can we distinguish between cowardice and strength. We will use this humble life to exchange for the precious Dharma, the joy of humans and gods, and the joy of Nirvana. We have nowhere else to turn now, except to protect the precepts until death without violation.' Then they spoke a verse: 'In the past, we have created many evil deeds, perhaps being born into the human realm, stealing, committing adultery with other men's wives, and suffering the punishments of the king's law, which are countless. We have also suffered the pain of hell, which is also difficult to count. Or we have been born as animals, cattle, sheep, chickens, and dogs, deer, birds, and beasts, being killed by others, losing our lives without end, and never gaining the slightest benefit. Now, for the sake of protecting the sacred precepts, we will give up this small life and surely gain great benefit. We are now in danger and must give up our bodies and lives. If we die, we can be reborn in heaven and enjoy happiness. If we violate the precepts, we will have a bad reputation now, be despised by others, and fall into evil paths after death. Now we should make a vow together, to remain here until death. Even if the sun dries up my body, I will uphold the Buddha's precepts and never violate them halfway. Even if those fierce hunters tear my hands and feet, I will never dare to violate the precepts of Shakyamuni Buddha. I would rather die upholding the precepts than live violating them.' After hearing the verse spoken by the old monk, the monks straightened their bodies, unmoving and unshaken, like trees whose branches and leaves do not move when there is no wind. At that time, the king went out hunting and gradually came to the place where the monks were bound. The king saw them from afar and was puzzled, thinking, 'Are those naked people the Nirgranthas? Or are they Shramanas?' Thinking this, he sent someone to investigate. The monks were deeply ashamed and covered their bodies, allowing the person to confirm that they were Shramanas, disciples of Shakyamuni Buddha. How did they know? Because their right shoulders were black.

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。使即還返白言：「大王！彼是沙門非為尼揵。」即說偈言：

「王今應當知，　　彼為賊所劫， 慚愧為草系，　　如鉤制大象。」

於時大王聞是事已，深生疑怪默作是念：「我今宜往彼比丘所。」作是念已，即說偈言：

「青草所繫手，　　猶如鸚鵡翅， 又如祠天羊，　　不動亦不搖。 雖知處危難，　　默住不傷草， 如林為火焚，　　𤛆牛為尾死。」

說是偈已往至其所，以偈問曰：

「身體極丁壯，　　無病似有力， 以何因緣故，　　草系不動轉？ 汝等豈不知，　　身自有力耶？ 為咒所迷惑，　　為是苦行耶？ 為自厭患身？　　愿速說其意。」

於是比丘以偈答曰：

「此草甚脆弱，　　頓絕亦不難， 但為佛世尊，　　金剛戒所縛， 守諸法禁故，　　不敢挽頓絕。 佛說諸草木，　　悉是鬼神村， 我等不敢違，　　是以不能絕。 如似咒場中，　　為蛇畫境界， 以神咒力故，　　毒蛇不能度， 牟尼尊畫界，　　我等不敢越。 我等雖護命，　　會歸於磨滅， 愿以持戒死，　　終不犯戒生。 有德及無德，　　俱共舍壽命， 有德慧命存，　　並復有名稱； 無德喪慧命，　　亦復失名譽。 我等諸沙門，　　以持戒為力， 持戒為良田，　　能生諸功德， 生天之梯隥，　　名稱之種子， 得聖之橋津，　　諸利之首目

現代漢語譯本 使者立即回去稟告說：『大王！他們是沙門，不是尼犍子。』並說了偈語： 『大王您應當知道，他們是被盜賊劫持，因為慚愧而用草捆綁，就像用鉤子控制大象一樣。』 當時大王聽了這件事後，心中非常疑惑，默默地想：『我現在應該去看看那位比丘。』這樣想著，就說了偈語： 『被青草捆綁的手，就像鸚鵡的翅膀，又像祭祀用的羊，不動也不搖晃。 雖然知道自己處在危難之中，卻默默地待著不傷害草，就像森林被火焚燒，牦牛因為尾巴而死一樣。』 說完偈語后，大王來到比丘所在的地方，用偈語問道： 『身體非常強壯，沒有疾病，似乎很有力氣，因為什麼緣故，被草捆綁著不動彈？ 你們難道不知道自己有力量嗎？是被咒語迷惑了，還是在進行苦行？ 還是厭惡自己的身體？希望你們快點說出原因。』 於是比丘用偈語回答說： 『這些草非常脆弱，輕易就能弄斷，但是因為佛世尊的金剛戒律束縛著我們， 爲了遵守各種戒律，不敢拉斷這些草。 佛說各種草木，都是鬼神居住的地方，我們不敢違背，所以不能弄斷。 就像在咒術場地中，用蛇畫出的界限，因為神咒的力量，毒蛇不能越過。 牟尼尊者劃定的界限，我們不敢超越。 我們雖然愛護生命，最終也會歸於消滅，寧願持戒而死，也不願犯戒而生。 有德行和沒有德行的人，都會捨棄生命，有德行的人慧命長存，並且有美名； 沒有德行的人喪失慧命，也失去了名譽。 我們這些沙門，以持戒為力量，持戒是良田，能生出各種功德， 是通往天界的階梯，是美名的種子，是到達聖境的橋樑，是各種利益的首要目標。'

English version The messenger immediately returned and reported, 'Great King! They are Shramanas, not Nirgranthas.' And then spoke a verse: 'Great King, you should know, they were robbed by thieves, and out of shame, they are bound by grass, just like controlling an elephant with a hook.' At that time, the Great King, upon hearing this, was deeply puzzled and thought silently, 'I should go see that Bhikshu now.' Having thought this, he spoke a verse: 'The hands bound by green grass, are like the wings of a parrot, and like a sacrificial sheep, they neither move nor shake. Although they know they are in danger, they remain silent without harming the grass, just as a forest is burned by fire, and a yak dies because of its tail.' After speaking the verse, the Great King went to where the Bhikshu was and asked in a verse: 'Your bodies are very strong, without illness, and seem to have great strength, for what reason are you bound by grass and not moving? Do you not know that you have strength? Are you deluded by a spell, or are you practicing asceticism? Or do you despise your own bodies? I hope you will quickly tell me the reason.' Then the Bhikshu replied in a verse: 'This grass is very fragile, and it is not difficult to break it, but because we are bound by the Vajra precepts of the Buddha, the World Honored One, In order to observe all the precepts, we dare not pull and break this grass. The Buddha said that all kinds of grass and trees are the dwelling places of ghosts and spirits, we dare not disobey, so we cannot break them. Just like in a magic field, the boundary drawn by a snake, because of the power of the divine spell, the poisonous snake cannot cross it. The boundary drawn by Muni, the Honored One, we dare not cross. Although we cherish life, we will eventually return to annihilation, we would rather die upholding the precepts than live by breaking them. Those with virtue and those without virtue will both give up their lives, those with virtue will have their wisdom-life preserved, and will also have a good reputation; Those without virtue will lose their wisdom-life, and also lose their reputation. We Shramanas, take upholding the precepts as our strength, upholding the precepts is a good field, which can produce all kinds of merits, It is the ladder to heaven, the seed of good reputation, the bridge to reach the holy realm, and the foremost goal of all benefits.'

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。 誰有智慧者，　　欲壞戒德瓶？」

爾時國王心甚歡喜，即為比丘解草繫縛，而說偈言：

「善哉能堅持，　　釋師子所說， 寧捨己身命，　　護法不毀犯。 我今亦歸命，　　如是顯大法， 歸依離熱惱，　　牟尼解脫尊， 堅持禁戒者，　　我今亦歸命。」

（一二）

複次，若人內心賢善，則多安隱利益一切，是故智者應修其心恒令賢善。

我昔曾聞，有諸比丘與諸估客入海采寶，既至海中船舫破壞。爾時有一年少比丘捉一枚板，上座比丘不得板故將沒水中，於時上座恐怖惶悸，懼為水漂，語年少言：「汝寧不憶佛所制戒，當敬上座？汝所得板應以與我。」爾時年少即便思惟：「如來世尊實有斯語，諸有利樂應先上座。」復作是念：「我若以板用與上座，必沒水中洄澓波浪，大海之難極為深廣，我於今者命將不全；又我年少初始出家未得道果，以此為憂，我今捨身用濟上座，正是其時。」作是念已，而說偈言：

「我為自全濟，　　為隨佛語勝， 無量功德聚，　　名稱遍十方。 軀命極鄙賤，　　云何違聖教？ 我今受佛戒，　　至死必堅持。 為順佛語故，　　奉板遺身命， 若不為難事，　　終不獲難果。 我若持此板，　　必渡大海難， 若不順聖旨，　　將沒生死海。 我今沒水死，　　雖死猶名勝， 若舍佛所教，　　失於人天利， 及以大涅槃，　　無上第一樂。」

說是偈已，即便舍板持與上座

現代漢語譯本：誰是有智慧的人，想要破壞戒律的德行之瓶呢？' 那時國王心中非常歡喜，就為比丘解開了草繩的束縛，並說了偈語： '太好了，你能夠堅持，釋迦獅子所說的話，寧可捨棄自己的生命，也要守護佛法而不毀犯。我現在也歸依，像這樣彰顯大法，歸依遠離熱惱，牟尼解脫的尊者，堅持禁戒的人，我現在也歸依。' （一二） 再者，如果一個人內心賢善，就會帶來許多安穩和利益，所以有智慧的人應該修養自己的心，使其恒常賢善。 我曾經聽說，有幾位比丘和一些商人一起入海采寶，到了海中，船隻就破壞了。當時有一位年輕的比丘抓住了一塊木板，上座比丘因為沒有木板而將要沉入水中，這時上座比丘感到恐懼和慌亂，害怕被水沖走，就對年輕的比丘說：『你難道不記得佛所制定的戒律，應當尊敬上座嗎？你得到的木板應該給我。』當時年輕的比丘立刻思惟：『如來世尊確實有這樣的話，凡是有利益和快樂的事情應該先給上座。』又想到：『我如果把木板給上座，必定會沉入水中，在波浪中迴旋，大海的災難極其深廣，我今天性命將不保；而且我年紀還小，剛出家還沒有得到道果，為此感到憂慮，我今天捨棄自己的身體來救上座，正是時候。』這樣想著，就說了偈語： '我是爲了自己保全性命，還是爲了順從佛陀的教誨更殊勝呢，無量功德聚集，名稱遍佈十方。軀體和生命極其卑賤，怎麼能違背聖人的教誨呢？我現在受持佛的戒律，到死也必定堅持。爲了順從佛陀的教誨，奉獻木板捨棄生命，如果不做難事，終究不會獲得難得的果報。我如果拿著這塊木板，必定能渡過大海的災難，如果不順從聖人的旨意，將會沉沒在生死苦海中。我現在沉入水中而死，即使死了也仍然是殊勝的，如果捨棄佛陀的教誨，就會失去人天福報，以及大涅槃，無上第一的快樂。' 說完偈語后，就立刻捨棄木板，拿給上座比丘。

English version: 'Who is wise, who would want to break the vessel of virtuous precepts?' At that time, the king was very happy, and he untied the grass ropes for the monk and spoke a verse: 'Excellent, you are able to uphold what the Shakya Lion has said, rather give up your own life, to protect the Dharma and not violate it. I now also take refuge, in such a way revealing the great Dharma, taking refuge in the one who is free from heat and vexation, the Muni, the liberated one, the one who upholds the precepts, I now also take refuge.' (12) Furthermore, if a person's heart is virtuous, it will bring much peace and benefit to all, therefore the wise should cultivate their hearts, making them constantly virtuous. I once heard that some monks and merchants went to sea to collect treasures, and when they reached the sea, their ship was destroyed. At that time, a young monk grabbed a plank, and the senior monk, not having a plank, was about to sink into the water. The senior monk was terrified and panicked, fearing being swept away by the water, and said to the young monk: 'Do you not remember the precepts established by the Buddha, that you should respect the senior monk? You should give me the plank you have.' At that time, the young monk immediately thought: 'The Tathagata, the World Honored One, indeed has such words, that whatever is beneficial and joyful should be given to the senior monk first.' He also thought: 'If I give the plank to the senior monk, I will surely sink into the water, swirling in the waves, the disaster of the sea is extremely deep and vast, and my life will not be safe today; moreover, I am young, just ordained, and have not yet attained the fruit of the path, and I am worried about this, today I will give up my body to save the senior monk, this is the right time.' Thinking this, he spoke a verse: 'Is it for my own safety, or is it more superior to follow the Buddha's teachings, the accumulation of immeasurable merits, whose name spreads throughout the ten directions. The body and life are extremely lowly, how can I disobey the teachings of the sages? I now uphold the Buddha's precepts, and I will surely uphold them until death. For the sake of following the Buddha's teachings, I offer the plank and give up my life, if I do not do difficult things, I will never obtain difficult results. If I hold this plank, I will surely be able to cross the disaster of the sea, if I do not follow the will of the sages, I will sink into the sea of birth and death. I will now die by drowning, even if I die, it is still superior, if I abandon the Buddha's teachings, I will lose the blessings of humans and gods, as well as the great Nirvana, the supreme and first joy.' After speaking the verse, he immediately gave up the plank and gave it to the senior monk.

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。既受板已，於時海神感其精誠，即接年少比丘置於岸上。海神合掌白比丘言：「我今歸依堅持戒者，汝今遭是危難之事能持佛戒。」海神說偈，贊比丘曰：

「汝真是比丘，　　實是苦行者， 號爾為沙門，　　汝實稱斯名。 由汝德力故，　　眾伴及財寶， 得免大艱難，　　一切安隱出。 汝言誓堅固，　　敬順佛所說， 汝是大勝人，　　能除眾患難。 我今當云何，　　而不加擁護？ 見諦能持戒，　　斯事未為難， 凡夫不毀禁，　　此乃名希有。 比丘處安隱，　　清凈自謹慎， 能不毀禁戒，　　此亦未為難； 未獲于道跡，　　處於大怖畏， 捨己所愛命，　　護持佛教戒， 難為而能為，　　此最為希有。」

（一三）

複次，若不見道跡，雖復多聞，不能得拔生死之苦，是故智者應求見諦。

我昔曾聞，兄弟二人俱共出家，兄得羅漢，弟誦三藏。時彼羅漢語三藏言：「汝可坐禪。」三藏報曰：「我當坐禪。」羅漢比丘復語之言：「汝寧不聞佛之所說，夫行道者如救頭然？」即說偈言：

「今日造此事，　　未必到明旦， 人命不可保，　　宜速修善業， 死大軍來至，　　無可求請處。 若其命終時，　　不知從何道？ 冥冥隨業緣，　　莫知路遠近。 命如風中燈，　　不知滅時節， 汝言明當作，　　斯言甚虛妄。 死虎極暴急，　　都無有容縱， 一旦卒來到，　　不待至明日。 死王多殘害，　　汝應生怖畏， 當知身危脆，　　命速難可保

現代漢語譯本：木板已經承受不住了，這時海神被比丘的精誠所感動，立即將年輕的比丘接到了岸上。海神合掌對比丘說：『我如今歸依那些堅持戒律的人，你現在遭遇如此危難的事情還能持守佛戒。』海神說了偈語，讚歎比丘道： 『你真是個比丘，確實是苦行者，稱你為沙門，你確實配得上這個名號。因為你的德行力量，眾多的同伴和財寶，才得以免除巨大的艱難，一切都平安地脫離險境。你的誓言堅定，恭敬順從佛所說的話，你真是個偉大殊勝的人，能夠消除眾多的災難。我如今怎麼能不加以擁護呢？見到真理又能持守戒律，這件事不算難，凡夫俗子不毀壞戒律，這才是稀有難得的。比丘身處安穩，清凈而又謹慎，能夠不毀壞戒律，這也不算難；還沒有獲得道果，身處巨大的恐懼之中，捨棄自己所珍愛的生命，護持佛教的戒律，難做而能做到，這才是最為稀有的。』 （一三） 再次，如果不能見到道跡，即使博學多聞，也不能擺脫生死的痛苦，所以有智慧的人應該尋求見到真理。 我曾經聽說，有兄弟二人一同出家，哥哥證得了羅漢果位，弟弟誦讀三藏經典。當時那位羅漢對比丘三藏說：『你可以坐禪。』三藏回答說：『我將要坐禪。』羅漢比丘又對他說：『你難道沒聽過佛所說，修行道的人要像救頭一樣急迫嗎？』於是說了偈語： 『今天做這件事，未必能到明天，人的生命不可靠，應該趕快修習善業，死亡的大軍來臨，沒有可以求情的地方。如果生命終結時，不知道會從哪條路走？在黑暗中隨著業緣，不知道路途的遠近。生命像風中的燈，不知道熄滅的時間，你說明天再做，這話太虛妄了。死神像老虎一樣兇猛急迫，完全沒有寬容，一旦突然來到，不會等到明天。死王非常殘暴，你應該感到恐懼，應當知道身體是脆弱的，生命短暫難以保全。』

English version: The plank was already giving way, and at that moment, the sea god, moved by the bhikkhu's sincerity, immediately lifted the young bhikkhu onto the shore. The sea god, with palms together, said to the bhikkhu, 'I now take refuge in those who uphold the precepts. You, in such a perilous situation, are still able to maintain the Buddha's precepts.' The sea god spoke a verse, praising the bhikkhu: 'You are truly a bhikkhu, indeed a practitioner of asceticism, you are called a śrāmaṇa, and you truly deserve this name. Because of your virtuous power, your companions and treasures were able to escape great hardship, and all safely emerged from danger. Your vows are firm, you respectfully obey what the Buddha has said, you are a great and superior person, able to eliminate many calamities. How could I not protect you now? To see the truth and uphold the precepts, this is not difficult, but for an ordinary person not to break the precepts, this is rare and precious. A bhikkhu in a safe place, pure and cautious, able not to break the precepts, this is also not difficult; not yet having attained the path, being in great fear, abandoning one's cherished life, protecting the Buddha's precepts, to do what is difficult, this is the most rare.' (13) Furthermore, if one does not see the path, even if one is learned, one cannot escape the suffering of birth and death, therefore, the wise should seek to see the truth. I once heard that two brothers went forth together, the elder brother attained arhatship, and the younger brother recited the three baskets of scriptures. At that time, the arhat said to the bhikkhu who recited the scriptures, 'You should meditate.' The bhikkhu replied, 'I will meditate.' The arhat bhikkhu again said to him, 'Have you not heard what the Buddha said, that those who practice the path should be as urgent as saving their own head?' Then he spoke a verse: 'To do this today, one may not reach tomorrow, human life is unreliable, one should quickly cultivate good deeds, when the army of death arrives, there is no place to beg for mercy. If life ends, where will one go? In darkness, following the karmic conditions, one does not know the distance of the path. Life is like a lamp in the wind, one does not know when it will be extinguished, you say you will do it tomorrow, this is a very false statement. The tiger of death is extremely fierce and urgent, it has no leniency, once it suddenly arrives, it will not wait until tomorrow. The king of death is very cruel, you should feel fear, you should know that the body is fragile, and life is short and difficult to preserve.'

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。 應勤觀內身，　　捨棄多聞業， 求離世解脫，　　超拔生死根。 死若卒至時，　　悔熱無所及， 今若見道跡，　　后無悔熱患。 佛法中堅實，　　所謂得道跡， 多聞業虛偽，　　應舍莫愛吝。 雖多聞博達，　　不獲道跡者， 譬如盲執燈，　　照彼自不睹。 若欲求自利，　　必須見道跡， 處眾師子吼，　　言辭善巧妙， 敷演諸法相，　　分別釋疑難。 能令聽法眾，　　皆發歡喜心， 又使一切人，　　悉得於調順。 雖有如是事，　　臨終心錯亂， 墮于惡道中，　　智者所嗤笑。 汝之所說法，　　言詞字句滿， 次第說因果，　　美味悅心意， 甜如甘蔗漿；　　雖能作斯事， 不能自調順，　　未斷三惡趣， 自求得解脫，　　空用是事為？ 凡夫不可信，　　宜速求見諦。 汝有大名稱，　　咸云善說法， 雖有空名譽，　　于汝將何益？ 當觀察內身，　　嘿然修禪定。 昔來多聞者，　　其數甚眾多， 無常所遷謝，　　存者極鮮少。 勤苦求名譽，　　雖得復散失， 佛說有為法，　　一切悉無常。 過去恒沙佛，　　成就三達智， 除滅於三障，　　一念觀三世， 斯等諸世尊，　　名聞滿十方， 今皆般涅槃，　　名字亦隨滅。 是故汝今者，　　應勤修精進， 舍離於名稱，　　專求于解脫。」

三藏答言：「正爾當作

現代漢語譯本 應當勤勉地觀察自身，捨棄追求博學的行為，尋求脫離世俗的解脫，超越生死的根本。 如果死亡突然降臨，後悔和焦急都無濟於事。現在如果能見到真理的道路，以後就不會有後悔和焦急的憂患。 佛法中最堅實可靠的，就是所謂的得道之路。博學多聞是虛妄的，應當捨棄，不要貪戀。 即使博學廣識，如果不能獲得真理的道路，就像盲人拿著燈，照亮別人卻看不見自己。 如果想要尋求自身的利益，必須見到真理的道路。在眾人中像獅子一樣吼叫，言辭巧妙，善於表達， 闡述各種佛法的真諦，分別解釋疑惑和難題。能夠讓聽法的人都生起歡喜心，又能使所有人都變得調順。 即使能做到這些，臨終時如果心意錯亂，就會墮入惡道之中，被有智慧的人所嘲笑。 你所說的佛法，言辭和字句都很完備，依次講述因果關係，道理美味悅人心意，像甘蔗汁一樣甜美； 雖然能做到這些，卻不能自我調順，沒有斷除三惡道，自己尋求解脫，這樣做又有什麼用呢？ 凡夫俗子是不可信賴的，應該儘快尋求見到真理。你擁有很大的名聲，大家都說你善於說法， 雖然有虛假的名譽，對你又有什麼益處呢？應當觀察自身，默默地修習禪定。 過去博學多聞的人，數量非常眾多，都被無常所遷謝，存留下來的極其稀少。 勤苦追求名譽，即使得到也會散失。佛說有為法，一切都是無常的。 過去像恒河沙一樣多的佛，成就了三明六通的智慧，消除了身口意三障，一念之間可以觀察三世。 這些世尊，名聲傳遍十方，現在都已涅槃，名字也隨之消滅。 所以你現在，應當勤勉地修習精進，捨棄名聲，專心尋求解脫。」 三藏回答說：『正是應該這樣做。』

English version One should diligently observe one's own body, abandon the pursuit of extensive learning, seek liberation from the world, and transcend the root of birth and death. If death suddenly arrives, regret and anxiety will be of no avail. If one can see the path of truth now, there will be no worries of regret and anxiety later. The most solid and reliable thing in Buddhism is the so-called path to enlightenment. Extensive learning is illusory and should be abandoned, not clung to. Even if one is learned and knowledgeable, if one cannot attain the path of truth, it is like a blind person holding a lamp, illuminating others but not seeing oneself. If one wants to seek one's own benefit, one must see the path of truth. To roar like a lion among the crowd, with skillful and eloquent words, to expound the true meaning of various Buddhist teachings, and to explain doubts and difficulties. To be able to make those who listen to the Dharma feel joyful, and to make everyone become harmonious. Even if one can do these things, if one's mind is confused at the time of death, one will fall into the evil realms and be ridiculed by the wise. The Dharma you speak, the words and sentences are complete, explaining the cause and effect in order, the principles are delicious and pleasing, as sweet as sugarcane juice; Although you can do these things, you cannot regulate yourself, you have not eliminated the three evil paths, and you seek liberation for yourself, what is the use of doing this? Ordinary people are not to be trusted, one should seek to see the truth as soon as possible. You have a great reputation, everyone says you are good at teaching the Dharma, Although you have a false reputation, what benefit is it to you? You should observe yourself and silently practice meditation. In the past, there were many people who were learned and knowledgeable, but they have all been changed by impermanence, and very few remain. Diligently pursuing fame, even if obtained, will be lost. The Buddha said that conditioned phenomena are all impermanent. The Buddhas of the past, as numerous as the sands of the Ganges, attained the wisdom of the three insights and six supernatural powers, eliminated the three obstacles of body, speech, and mind, and could observe the three periods of time in a single thought. These World Honored Ones, whose names spread throughout the ten directions, have now all entered Nirvana, and their names have also disappeared. Therefore, you should now diligently practice diligence, abandon fame, and focus on seeking liberation.」 The Tripitaka replied: 'That is exactly what should be done.'

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。」未久之間身遇重病，恐命將終深生悔恨，而說偈言：

「怪哉我今日，　　于佛聖法中， 戒聞雖具足，　　而不得見諦。 我今若死者，　　與狗亦無別， 洄流沒生死，　　如彼陶家輪。 我今可哀愍，　　未得證道跡， 師長垂慈矜，　　勸我學禪思。 我不奉法教，　　都不習少分， 是故於今者，　　不得見真諦。 我執釋迦文，　　大明之法燈， 而為無明首，　　不能自照了， 以不能照故，　　永沒生死苦。」

其諸同學聞其病患咸來瞻視，見其恐懼皆悉驚愕，各作是言：「汝寧不聞佛之所說？多聞之人有智慧力能知無常，是故汝今不應憂怖。」時病比丘即便說偈答同學言：

「我先蒙教誨，　　當習坐禪法， 今日至明日，　　窳惰自欺誑。 令此一生中，　　空過無所獲， 是身如聚沫，　　我不深觀察。 橫計為堅實，　　不覺死卒至， 專著多聞法，　　生於最勝想， 忽為死蟒吞，　　悔恨無所及。 如修多羅言，　　應當習坐禪， 專精莫懈倦，　　滅結之所說。 佛有如是教，　　不能隨順行， 悔熱火所燒，　　令我心燋惱。 我今甚闇劣，　　譬如嬰愚者， 于彼六道中，　　不知趣何道？ 未知將來世，　　得聞佛語不？ 週迴三有中，　　為遇何等人？ 亦不知未來，　　為作何事業？ 或能喪本心，　　興起於三毒， 不修諸善事，　　但造于眾惡。 嗚呼大苦哉，　　我為自欺誑， 已得離諸難，　　應獲出世道

現代漢語譯本：不久之後，他身患重病，恐怕性命將終，深感悔恨，於是說了偈語： 『奇怪啊，我今天，在佛陀神聖的教法中，戒律和聽聞雖然都具備，卻不能得見真諦。我如果現在死去，和狗也沒有什麼區別，在生死輪迴中沉沒，就像那陶工的輪子一樣。我真是可悲可嘆，還沒有證得道果的軌跡，師長慈悲憐憫，勸我學習禪定。我沒有奉行佛法教誨，一點也沒有修習，所以今天，不能得見真諦。我執著于釋迦牟尼，這盞光明的法燈，卻被無明遮蔽，不能自己照亮自己，因為不能照亮自己，所以永遠沉沒在生死的苦海中。』 他的同學們聽到他生病的訊息，都來探望他，看到他恐懼的樣子，都感到驚愕，各自說道：『你難道沒有聽過佛陀所說嗎？多聞的人有智慧的力量，能夠知道無常，所以你現在不應該憂愁恐懼。』當時生病的比丘就說了偈語回答同學們： 『我先前蒙受教誨，應當學習坐禪的方法，從今天到明天，卻懶惰自欺。讓這一生，空過而一無所獲，這身體就像泡沫一樣，我沒有深入觀察。橫加計較認為是堅實的，沒有覺察到死亡突然降臨，專注于聽聞佛法，生起最殊勝的想法，忽然被死蟒吞噬，後悔也來不及了。就像經文所說，應當學習坐禪，專心精進不要懈怠，這是滅除煩惱的教導。佛陀有這樣的教誨，我卻不能隨順奉行，悔恨的火焰燃燒，使我內心焦躁。我現在非常愚昧，就像無知的嬰兒一樣，在這六道輪迴中，不知道該走向哪條道路？不知道未來世，還能不能聽到佛陀的教誨？在三界輪迴中，會遇到什麼樣的人？也不知道未來，會做什麼樣的事業？或許會喪失本心，生起貪嗔癡三毒，不修習各種善事，只造作各種惡業。唉，真是太痛苦了，我真是自欺欺人，已經脫離了各種災難，本應獲得出世之道。』

English version: Not long after, he fell seriously ill, fearing that his life was coming to an end, and deeply regretted it. So he spoke in verse: 'How strange, today I, in the Buddha's sacred Dharma, although I have both precepts and hearing, cannot see the truth. If I die now, I am no different from a dog, sinking in the cycle of birth and death, like a potter's wheel. I am truly pitiful and lamentable, not yet having attained the path of enlightenment. The teacher, with compassion and pity, urged me to learn meditation. I did not follow the Buddha's teachings, nor did I practice even a little, so today, I cannot see the truth. I cling to Shakyamuni, the bright lamp of Dharma, but am obscured by ignorance, unable to illuminate myself. Because I cannot illuminate myself, I will forever sink in the suffering of birth and death.' His fellow students, hearing of his illness, came to visit him. Seeing his fear, they were all astonished and said to each other, 'Have you not heard what the Buddha said? Those who have heard much have the power of wisdom to know impermanence, so you should not be worried or afraid now.' At that time, the sick monk spoke in verse to answer his fellow students: 'I was previously taught that I should learn the method of sitting meditation, but from today until tomorrow, I have been lazy and self-deceiving. Letting this life pass in vain without any gain, this body is like foam, I have not observed it deeply. I have wrongly considered it to be solid, not realizing that death would suddenly arrive. I focused on hearing the Dharma, giving rise to the most superior thoughts, and suddenly I am swallowed by the python of death, and it is too late for regret. As the sutras say, one should learn sitting meditation, be diligent and not lazy, this is the teaching to extinguish afflictions. The Buddha has such teachings, but I cannot follow them, the fire of regret burns, making my heart anxious. I am now very ignorant, like a foolish infant, in these six realms of reincarnation, I do not know which path to take? I do not know if in the future I will be able to hear the Buddha's teachings? In the cycle of the three realms, what kind of people will I meet? I also do not know what kind of deeds I will do in the future? Perhaps I will lose my original mind, giving rise to the three poisons of greed, anger, and ignorance, not cultivating good deeds, but only creating various evil deeds. Alas, it is so painful, I have deceived myself, having already escaped all kinds of disasters, I should have attained the path of liberation.'

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。 云何為癡誤，　　放逸而自恣？」

時諸同學聞說偈已，重安慰言：「汝既多聞又堅持戒，宜應自寬，何為憂怖乃至如是？」病比丘言：「我今病困，諸賢見舍必死無疑。」涕泣流淚而白兄曰：「愿少近我，由我愚惑，不奉兄教，今者病篤必就後世。愿兄垂愍，當見拔濟令離大苦。」即說偈言：

「同處佛法中，　　汝稱沙門寶， 數數教誡我，　　愚劣不承順。 我以斯事故，　　倍復生悔熱， 盛夏鬱蒸氣，　　猛焰燒燋然。 我之背恩教，　　悔熱復過彼， 我今無所恃，　　唯當歸依汝。 於後受身時，　　觀察莫忘我， 令后值佛法，　　復還得出家。 不虛著法服，　　愿必獲道果， 學問諸餘業，　　舍之不復為， 專精求解脫，　　更無餘志求。 假使將來世，　　求于見諦者， 皮肉及筋骨，　　髓脈消干竭， 身命趣自在，　　終不捨解脫。 又愿未來身，　　常勤修善法， 晝夜六時中，　　精進初不廢。」

時病比丘說是偈已心懷惶悸，其兄見之生大憂愍，而作是言：「善哉善哉！子今乃能深生悔恨發於誓願，但先教汝不用我語，驚悔於後將何所及？」而說偈言：

「疾病以困篤，　　大命不云遠， 支節皆舒緩，　　刀風解其形。 湯藥所不療，　　醫師舍之去， 左右咸稱言，　　怪哉決定死。 諸親婦女等，　　對而悲啼哭， 臨終大恐怖，　　驚畏苦難喻

現代漢語譯本 『什麼是癡迷錯誤呢？』『是放縱自己，爲所欲爲。』 當時，其他同學聽了這首偈語后，再次安慰他說：『你既然博學多聞又持守戒律，應該自己寬慰自己，為何如此憂愁恐懼呢？』生病的比丘說：『我現在病得很重，各位賢者如果捨棄我，我必定會死。』他哭泣流淚地對他的哥哥說：『希望你能稍微靠近我，因為我的愚蠢迷惑，不聽從你的教誨，現在病重必定要到後世去了。希望哥哥您能憐憫我，救拔我脫離大苦。』他隨即說了偈語： 『我們同在佛法中修行，你被稱為沙門中的珍寶，你多次教導告誡我，我愚笨低下不聽從。因為這個緣故，我更加感到後悔和焦熱，就像盛夏的悶熱，猛烈的火焰燃燒一樣。我違背了你的恩情教誨，後悔焦熱比那更甚，我現在無所依靠，只能歸依你。希望我以後受生時，你能觀察不要忘記我，讓我以後能遇到佛法，再次出家。不白白穿上法服，希望必定能獲得道果，學問和其他的世俗事業，都捨棄不再去做，專心精進求解脫，不再有其他的追求。假使將來世，爲了尋求真理，即使皮肉筋骨，髓脈都消瘦乾枯，生命任其自然，也終不放棄解脫。又希望未來世，常常勤奮修習善法，白天黑夜六個時辰中，精進修行從不懈怠。』 當時，生病的比丘說完這首偈語后，心中充滿恐懼，他的哥哥看到他這樣，生起了極大的憂愁和憐憫，於是說道：『好啊，好啊！你現在能夠深深地產生悔恨，併發下誓願，只是先前教導你，你不聽我的話，現在才感到驚恐後悔，又有什麼用呢？』於是說了偈語： 『疾病已經非常嚴重，生命不久將盡，四肢關節都鬆弛無力，死神之風將要分解他的身體。湯藥已經無法治療，醫生也捨棄離去，周圍的人都說，奇怪啊，他必定要死了。各位親戚婦女等，面對著他悲傷哭泣，臨終時非常恐怖，驚慌畏懼難以形容。』

English version 'What is delusion and error?' 'It is being unrestrained and indulging oneself.' At that time, the other fellow practitioners, having heard this verse, comforted him again, saying, 'Since you are learned and uphold the precepts, you should console yourself. Why are you so worried and fearful?' The sick bhikkhu said, 'I am now very ill. If you virtuous ones abandon me, I will surely die.' He wept and tearfully said to his brother, 'I hope you can come a little closer to me. Because of my foolish delusion, I did not heed your teachings, and now my illness is severe, and I will surely go to the next life. I hope, brother, you can have compassion on me and rescue me from great suffering.' He then spoke a verse: 'We practice together in the Buddha's Dharma, you are called a treasure among the śramaṇas, you have repeatedly taught and admonished me, but I, being foolish and inferior, did not obey. Because of this, I feel even more regret and burning heat, like the sultry heat of midsummer, like a fierce flame burning. My betrayal of your kindness and teachings, my regret and burning heat are even greater than that. I have nothing to rely on now, I can only take refuge in you. I hope that when I am reborn in the future, you will observe and not forget me, so that I can encounter the Buddha's Dharma again and become a monk again. Not wearing the Dharma robes in vain, I hope to surely attain the fruit of the path, learning and other worldly affairs, I will abandon and no longer do them, focusing on diligently seeking liberation, and having no other pursuits. If in the future, in order to seek the truth, even if my skin, flesh, tendons, bones, and marrow are all withered and dried up, and my life is left to its own course, I will never give up liberation. I also hope that in future lives, I will always diligently cultivate good Dharma, day and night, in the six periods, diligently practicing without ever slacking.' At that time, the sick bhikkhu, having spoken this verse, was filled with fear in his heart. His brother, seeing him like this, felt great sorrow and compassion, and said, 'Good, good! You are now able to deeply generate remorse and make vows, but earlier when I taught you, you did not listen to my words, and now you are feeling alarmed and regretful, what is the use?' He then spoke a verse: 'The illness is already very severe, life is not far from ending, the limbs and joints are all relaxed and weak, the wind of death will soon break down his body. Medicine can no longer cure him, and the doctor has abandoned and left. The people around him all say, 'Strange, he is surely going to die.' The relatives, women, and others, facing him, are crying sadly. At the time of death, there is great terror, the panic and fear are beyond description.'

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。 設當平健時，　　知死有斯苦， 誰不發道意，　　克獲解脫果？ 盛年無患時，　　懈怠不精進， 但營眾事務，　　不修施戒禪。 后遭重病疾，　　諸根如火然， 臨為死所吞，　　方悔求修善。」

彼病比丘即便命終，還生人中。時阿羅漢以天眼觀，知其生處，數到其家。此兒漸大乳母抱持，將詣僧坊至羅漢所，捉兒不堅失手撲地，頭打石上兒大瞋恚，捨身命終墮地獄中。時阿羅漢復以天眼而觀察之，見在地獄生苦難處，即說偈言：

「嗚呼大毀敗，　　生處難可救， 佛力尚難拔，　　況我能救濟？ 繫心慧無漏，　　非苦所能修， 地獄中苦惱，　　無有暫樂心， 尚無暫樂心，　　云何得繫念？ 以無繫念故，　　不得慧無漏。 如是之難處，　　云何可救拔？ 地獄受大苦，　　不可以方喻。 設復強為譬，　　人中死為苦， 少可得為喻，　　彼苦恒過此。 如火著乾薪，　　無有暫冷時， 地獄苦亦爾，　　無有暫憩息。 地獄中陰身，　　皆如融鐵聚， 熱惱燒然苦，　　不可得稱計。 宜應除懈怠，　　晝夜不休息， 勤修于正道，　　必使盡苦際。 是故先修道，　　克獲解脫果， 然後以多聞，　　而作妙瓔珞。」

（一四）

複次，見此事已應生驚悟，尊豪榮位無得常者。

我昔曾聞，栴檀罽尼吒王將欲往詣罽尼吒城，于其中路見五百乞兒，同聲乞丐言：「施如我

現代漢語譯本 假設當身體健康的時候，知道死亡有這樣的痛苦， 誰不會發起修道的意願，從而獲得解脫的果實呢？ 在壯年沒有疾病的時候，懈怠而不精進， 只顧經營各種俗事，不修佈施、持戒和禪定。 後來遭受嚴重的疾病，各種感官像被火燒一樣， 臨近被死亡吞噬的時候，才後悔尋求修行善法。

那位生病的比丘隨即去世，又轉生到人間。當時，阿羅漢用天眼觀察，知道他轉生的地方，多次來到他家。這個孩子漸漸長大，母親抱著他，帶到僧院阿羅漢那裡，抱著孩子不穩，失手摔在地上，頭撞到石頭上，孩子大怒，捨棄生命，墮入地獄。當時，阿羅漢又用天眼觀察，看到他在地獄受苦難，就說了偈語：

『唉，真是大失敗，轉生之處難以救度， 佛的力量尚且難以拔除，何況我能救濟呢？ 專心修習無漏的智慧，不是在痛苦中能夠修成的， 地獄中的苦惱，沒有片刻的快樂， 連片刻的快樂都沒有，怎麼能夠專心繫念呢？ 因為不能專心繫念，所以不能獲得無漏的智慧。 像這樣艱難的地方，怎麼能夠救拔呢？ 地獄所受的巨大痛苦，無法用比喻來形容。 即使勉強打個比方，人間死亡的痛苦， 稍微可以用來比喻，但地獄的痛苦總是超過這個。 就像火燒乾燥的柴薪，沒有片刻的冷卻， 地獄的痛苦也是這樣，沒有片刻的停歇。 地獄中的中陰身，都像熔化的鐵塊聚集在一起， 熱惱燃燒的痛苦，無法計算。 應該去除懈怠，日夜不停息， 勤奮修習正道，必定能使苦難終結。 所以要先修道，獲得解脫的果實， 然後用廣博的知識，來作為美妙的裝飾。』

（一四）

再次，看到這件事後應該感到驚醒和覺悟，尊貴和榮耀的地位沒有能夠長久的。

我以前曾聽說，栴檀罽尼吒王將要前往罽尼吒城，在途中看到五百個乞丐，一起乞討說：『施捨給我們』

English version If, when healthy, one knew the suffering of death, Who wouldn't develop the intention to practice the path, and attain the fruit of liberation? In youth, when free from illness, one is lazy and not diligent, Only managing worldly affairs, not practicing giving, morality, and meditation. Later, suffering from severe illness, all senses are like burning fire, Approaching being swallowed by death, one then regrets not having sought to cultivate good.

That sick monk then passed away and was reborn among humans. At that time, the Arhat, using his divine eye, knew where he was reborn, and visited his home many times. The child gradually grew, and his mother, holding him, took him to the monastery to see the Arhat. Holding the child insecurely, she dropped him on the ground, his head hitting a stone. The child became very angry, abandoned his life, and fell into hell. At that time, the Arhat again used his divine eye to observe, and seeing him suffering in hell, spoke this verse:

'Alas, what a great failure, the place of rebirth is difficult to save, Even the Buddha's power is difficult to remove, how much less can I save? Concentrating the mind on non-leaking wisdom, cannot be cultivated in suffering, The suffering in hell, has no moment of joy, Without even a moment of joy, how can one concentrate the mind? Because one cannot concentrate the mind, one cannot attain non-leaking wisdom. Such a difficult place, how can it be saved? The great suffering endured in hell, cannot be described by analogy. Even if one forces an analogy, the suffering of death in the human realm, Can slightly be used as a comparison, but the suffering there always exceeds this. Like fire burning dry firewood, there is no moment of cooling, The suffering of hell is also like this, without a moment of rest. The intermediate beings in hell, are all like molten iron gathered together, The suffering of burning heat and distress, cannot be calculated. One should remove laziness, and not rest day or night, Diligently cultivate the right path, and surely bring an end to suffering. Therefore, one should first cultivate the path, and attain the fruit of liberation, Then use vast knowledge, as a beautiful adornment.'

(One four)

Furthermore, seeing this event, one should be awakened and enlightened, noble and glorious positions do not last forever.

I once heard that King Chandana Kanishka was about to go to the city of Kanishka, and on the way, he saw five hundred beggars, all begging together, saying: 'Give to us.'

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。」王聞是語便生悟解，即作是念：「彼覺寤我，我于往日曾更貧苦，今若不施后亦如彼。」即說偈言：

「由其先世時，　　多饒錢財寶， 說言無可施，　　今獲斯貧賤， 設我今言無，　　后亦同于彼。」

時有輔相名曰天法，下馬合掌而白王言：「此諸乞兒咸言如我。」王答臣言：「我聞其語，然我所解與汝有異。汝之所解，謂為乞索錢財雜物。我所解者當爲汝說，汝今善聽！」即說偈言：

「此諸乞兒等，　　故來覺寤我， 以斯貧賤形，　　示我令得見。 自言受此身，　　慳不惠施故， 放逸所欺誑，　　受是苦惱形， 愚劣諸乞兒，　　示我如此義。 自言曾為王，　　猶如星中月， 寶蓋覆頂上，　　左右眾妓直， 侍從悉莊嚴，　　聞者皆避路。 雖有如此等，　　種種眾妙事， 由不佈施故，　　今受貧賤苦。 福樂迷汝心，　　不覺後有苦， 人帝應當知，　　我今甚毒苦， 宜當修佈施，　　莫使后如我。」

輔相天法聞是偈已，深生歡喜，合掌白王：「如佛言曰：『見他受苦當自觀察。』王於今者實合佛意，見彼乞兒則能覺寤。善哉大王！意細乃爾，能覺是事，善解分別佛所說義。大王稱實能持大地，真是地主不虛妄也。所以者何？能善分別佛法深義，聰慧明達，是故稱王為大地主。」即說偈言：

「地主常應爾，　　此意為無上， 此意難可恒，　　能自利亦難。 人身極難得，　　信心亦難生， 財寶難可足，　　福田復難遇

現代漢語譯本 國王聽到這些話，立刻領悟了其中的道理，心中想道：『他們是在提醒我啊，我過去也曾經歷過貧困，如果現在不施捨，將來也會像他們一樣。』於是他說了這樣一首偈語： 『因為前世的時候，擁有很多錢財和寶貝，卻說沒有東西可以施捨，所以今生才遭受這樣的貧窮和卑賤。如果我現在也說沒有，將來也會和他們一樣。』 當時有一位名叫天法的輔相，他下馬合掌對國王說：『這些乞丐都說自己像我一樣。』國王回答大臣說：『我聽了他們的話，但我理解的和你的不同。你理解的是他們乞討錢財雜物。我理解的，我來告訴你，你好好聽著！』於是他說了這樣一首偈語： 『這些乞丐們，是故意來提醒我的，他們用貧窮卑賤的形象，展示給我看。他們說自己遭受這樣的身體，是因為吝嗇不肯施捨的緣故，被放縱所欺騙，才遭受這樣的痛苦。這些愚蠢的乞丐，向我展示了這樣的道理。他們說自己曾經是國王，就像星星中的月亮一樣，寶蓋遮在頭頂上，左右有眾多歌妓侍奉，侍從都莊嚴華麗，聽到他們的人都避讓道路。 雖然擁有如此種種美好的事物，卻因為不肯佈施，現在才遭受貧窮卑賤的痛苦。福樂迷惑了你的心，讓你沒有察覺到將來的痛苦。人君應當知道，我現在非常痛苦，應該修習佈施，不要讓將來像我一樣。』 輔相天法聽了這首偈語后，內心非常歡喜，合掌對國王說：『正如佛所說：『看到別人受苦，應當反省自己。』大王您現在確實符合佛的教誨，看到那些乞丐就能醒悟。太好了，大王！您的心思如此細膩，能夠覺悟到這些事情，善於理解佛所說的道理。大王您確實能夠擔當起治理大地的重任，真是名副其實的君主啊。為什麼這麼說呢？因為您能夠善於分辨佛法的深刻含義，聰明通達，所以稱您為大地之主。』於是他說了這樣一首偈語： 『君主應當常常如此，這種心意是無上的，這種心意難以持久，能夠自我利益也很難。人身極難得到，信心也難以產生，財寶難以滿足，福田更是難以遇到。』

English version Upon hearing these words, the king immediately understood the meaning and thought, 'They are awakening me. I have experienced poverty in the past. If I do not give now, I will be like them in the future.' Then he spoke this verse: 'Because in past lives, I had much money and treasure, but said there was nothing to give, I now suffer this poverty and lowliness. If I say I have nothing now, I will be the same as them in the future.' At that time, there was a minister named Tianfa, who dismounted and, with palms together, said to the king, 'These beggars all say they are like me.' The king replied to the minister, 'I have heard their words, but my understanding is different from yours. Your understanding is that they are begging for money and miscellaneous items. My understanding, I will tell you, listen carefully!' Then he spoke this verse: 'These beggars, they deliberately came to awaken me, using their poor and lowly forms to show me. They say they suffer this body because of their stinginess and unwillingness to give, deceived by indulgence, and thus suffer this pain. These foolish beggars show me this truth. They say they were once kings, like the moon among the stars, with a jeweled canopy over their heads, surrounded by many courtesans, and attendants all adorned with splendor. Those who heard them would give way. Although they had all these wonderful things, because they did not give, they now suffer the pain of poverty and lowliness. Happiness and pleasure have deluded your mind, making you unaware of future suffering. A ruler should know that I am now in great pain, and should practice giving, so that the future will not be like me.' After hearing this verse, Minister Tianfa was very happy. He put his palms together and said to the king, 'As the Buddha said, 'When you see others suffering, you should reflect on yourself.' Your Majesty now truly embodies the Buddha's teachings, being able to awaken upon seeing those beggars. Excellent, Your Majesty! Your mind is so subtle, able to awaken to these things, and skillful in understanding the meaning of what the Buddha said. Your Majesty is truly capable of bearing the responsibility of governing the land, a true ruler in name and in fact. Why do I say this? Because you are able to discern the profound meaning of the Buddha's teachings, intelligent and insightful, therefore you are called the lord of the land.' Then he spoke this verse: 'A ruler should always be like this, this intention is supreme, this intention is difficult to maintain, and it is also difficult to benefit oneself. It is extremely difficult to obtain a human body, it is also difficult to generate faith, it is difficult to have enough wealth, and it is even more difficult to encounter a field of merit.'

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。 如是一一事，　　極難得聚會， 譬如大海中，　　盲龜值浮孔。 如斯之難事，　　大王盡具有， 是故於今者，　　不應恣心意。 人身如電光，　　暫發不久停， 雖復得人身，　　危脆不可保。 臨終兩肩垂，　　諸節皆舒緩， 雖有四威儀，　　進止不自由。 眼目已上眄，　　將為死毒中， 親屬在其側，　　睹之咸悲泣。 以手觸其身，　　安慰言勿懼， 既見親慰喻，　　益更增悲感。 決定知已去，　　涉于死長途， 雖有眾財物，　　不可為資糧。 諸脈斷絕時，　　顏色皆變異， 命來催促已，　　如油盡燈滅。 當於如斯時，　　誰能修佈施， 持戒及忍辱，　　精進禪智等？ 如斯時未至，　　宜應勤用心。」

（一五）

複次，若命終時，欲赍財寶至於後世，無有是處，唯除佈施作諸功德；若懼後世得貧窮者，應修惠施。

我昔曾聞，有一國王名曰難陀，是時此王聚積珍寶規至後世，嘿自思惟：「我今當集一國珍寶使外無餘。」貪聚財故，以自己女置淫女樓上，敕侍人言：「若有人赍寶來求女者，其人並寶將至我邊。」如是集斂一國錢寶，悉皆蕩盡聚于王庫。時有寡婦唯有一子心甚敬愛，而其此子見於王女儀容鑲瑋姿貌非凡，心甚耽著，家無財物無以自通，遂至結病，身體羸瘦氣息微惙。母問子言：「何患乃爾？」子具以狀啟白于母：「我若不得與彼交往，定死不疑

現代漢語譯本 像這樣一件件的事，極其難得才能聚在一起，就像在大海中，盲龜遇到浮木的孔洞一樣。像這樣難得的事情，大王您都具備了，所以現在，不應該放縱自己的心意。人的生命就像閃電的光芒，短暫發出很快就停止，即使得到了人身，也是脆弱不可靠的。臨終時兩肩下垂，全身關節都鬆弛，即使有行住坐臥的威儀，進退也不自由。眼睛向上翻，即將陷入死亡的毒害中，親屬在旁邊，看到都悲傷哭泣。用手觸控他的身體，安慰他說不要害怕，看到親人的安慰，更加增添悲傷的感覺。最終知道他已經離去，踏上死亡的漫長旅途，即使有再多的財物，也不能作為資糧。當所有脈搏斷絕時，臉色都會改變，生命來催促時，就像油盡燈滅一樣。當到這個時候，誰還能修行佈施、持戒、忍辱、精進、禪定和智慧等呢？在這樣的時刻到來之前，應該勤奮用心。」 其次，如果臨終時，想要把財寶帶到後世，這是不可能的，只有佈施和做各種功德才可以；如果害怕後世貧窮，就應該修行佈施。 我曾經聽說，有一個國王名叫難陀，當時這個國王聚集珍寶想要帶到後世，他暗自思量：『我現在應當聚集一國珍寶，使外面沒有剩餘。』因為貪圖聚集財富，就把自己的女兒安置在高樓上，命令侍從說：『如果有人拿著寶物來求娶我女兒，就把那個人和寶物都帶到我這裡。』就這樣聚集了一個國家的錢財寶物，全部都耗盡聚集到王庫里。當時有一個寡婦，只有一個兒子，非常疼愛他，而這個兒子看到國王的女兒容貌美麗，姿態非凡，心裡非常迷戀，家裡沒有錢財無法表達心意，於是就生病了，身體瘦弱，氣息微弱。母親問兒子說：『你有什麼病痛嗎？』兒子把情況都告訴了母親：『我如果不能和她交往，一定會死無疑。』

English version Such things, one by one, are extremely difficult to come together, like a blind turtle in the vast ocean encountering a floating hole. Such difficult things, Your Majesty possesses them all, so now, you should not indulge your own desires. Human life is like a flash of lightning, briefly appearing and quickly ceasing. Even if one obtains a human body, it is fragile and unreliable. At the end of life, the shoulders droop, all the joints relax, and even with the dignified postures of walking, standing, sitting, and lying down, one is no longer free to move. The eyes turn upwards, about to fall into the poison of death. Relatives are by the side, watching and weeping with sorrow. Touching the body with their hands, they comfort him, saying, 'Do not be afraid.' Seeing the comfort of loved ones, the grief only increases. Finally knowing that he has departed, embarking on the long journey of death, even with all the wealth, it cannot be taken as provisions. When all the pulses are severed, the complexion changes, and when life urges, it is like a lamp extinguished when the oil is gone. At such a time, who can practice giving, keeping precepts, patience, diligence, meditation, and wisdom? Before such a time arrives, one should diligently apply oneself. Furthermore, if at the time of death, one wishes to take wealth and treasures to the next life, it is not possible. Only giving and performing various meritorious deeds can do so. If one fears poverty in the next life, one should practice giving. I once heard that there was a king named Nanda. At that time, this king gathered treasures to take to the next life. He thought to himself, 'I should now gather all the treasures of the kingdom, leaving nothing outside.' Because of his greed for accumulating wealth, he placed his daughter on a high tower and ordered his attendants, 'If anyone comes with treasures to seek my daughter, bring that person and the treasures to me.' In this way, he gathered all the money and treasures of the kingdom, exhausting them all into the royal treasury. At that time, there was a widow who had only one son, whom she loved very much. This son saw the king's daughter, whose appearance was beautiful and extraordinary, and became very infatuated. Because he had no wealth, he could not express his feelings, and so he fell ill, his body becoming thin and his breath weak. His mother asked him, 'What is ailing you?' The son told his mother the situation, 'If I cannot be with her, I will surely die.'

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。」母語子言：「國內所有一切錢寶盡無遺余，何處得寶？」復更思惟：「汝父死時，口中有一金錢，汝若發塳可得彼錢，以用自通。」即隨母言，往發父塳開口取錢。既得錢已至王女邊。爾時王女遣送此人並所與錢以示于王，王見之已語此人言：「國內金寶一切蕩盡，除我庫中，汝於何處得是錢來？汝於今者必得伏藏。」種種拷楚徴得錢處。此人白王：「我實不得地中伏藏。我母示我，亡父死時置錢口中，我發塳取故得是錢。」時王遣人往撿虛實，使人既到果見死父口中錢處，然後方信。王聞是已而自思忖：「我先聚集一切寶物，望持此寶至於後世；彼父一錢，尚不能得赍持而去，況復多也？」即說偈言：

「我先勤聚集，　　一切眾珍寶， 望赍諸錢物，　　隨己至後世。 今觀發塳者，　　還奪金錢取， 一錢尚不隨，　　況復多珍寶？」 復作是思惟：　　「當設何方便， 得使諸珍寶，　　隨我至後世？ 昔者頂生王，　　將從諸軍眾， 並象馬七寶，　　悉到于天上； 羅摩造草橋，　　得至楞伽城。 吾今欲昇天，　　無有諸梯隥； 欲詣楞伽城，　　又復無津樑； 我今無方計，　　持寶至後世。」

時有輔相聰慧知機，已知王意而作是言：「王所說者正是其理，若受後身必須財寶，然今珍寶及以象馬，不可赍持至於後世。何以故？王今此身尚自不能至於後世，況復財寶象馬者乎！當設何方令此珍寶得至後身？唯有施與沙門婆羅門、貧窮乞兒，福報資人必至後世

現代漢語譯本：母親對兒子說：『家裡所有的錢財都已用盡，哪裡還能找到寶物呢？』兒子又思考了一會兒，母親又說：『你父親去世的時候，口中含著一枚金錢，你如果挖開墳墓就可以得到那枚錢，用來維持生計。』兒子聽從了母親的話，前往挖開父親的墳墓，從口中取出錢。得到錢后，他去了王女那裡。當時，王女派人把這個人連同他帶來的錢一起送給國王看。國王看到后問這個人：『國內的金銀財寶都已耗盡，除了我的庫房，你從哪裡得到這錢？你現在一定發現了寶藏。』國王用各種酷刑拷打他，逼問錢的來源。這個人告訴國王：『我實在沒有發現地下的寶藏。是我母親告訴我，我父親去世時口中含著錢，我挖開墳墓才得到這錢。』國王派人去查驗真偽，使者到達后，果然看到死者口中放錢的地方，這才相信。國王聽后，自己思忖道：『我先前聚集一切寶物，希望帶著這些寶物到後世；他父親的一枚錢，尚且不能帶走，何況是更多的寶物呢？』於是說了偈語： 『我先前勤奮地聚集，一切珍貴的寶物，希望帶著這些錢財，隨自己到後世。現在看挖墳的人，反而奪走金錢，一枚錢都不能帶走，何況是更多的珍寶？』又這樣思考：『應當想什麼辦法，才能使這些珍寶，隨我到後世呢？從前頂生王，帶著軍隊，以及象馬七寶，都到了天上；羅摩建造草橋，到達了楞伽城。我現在想昇天，沒有梯子；想去楞伽城，又沒有橋樑；我如今沒有辦法，把寶物帶到後世。』 當時，有一位聰明機智的輔相，已經知道國王的心意，就說：『大王所說的是正確的道理，如果接受來世的身體，必須要有財寶，然而現在的珍寶以及象馬，不能帶到後世。為什麼呢？大王現在的身體尚且不能到後世，何況是財寶象馬呢！應當想什麼辦法，才能讓這些珍寶到達後世呢？只有佈施給沙門、婆羅門、貧窮的乞丐，福報才能資助人到達後世。』

English version: The mother said to her son, 'All the money in the house is gone, where can we find any treasure?' The son pondered for a while, and the mother said again, 'When your father died, he had a gold coin in his mouth. If you dig up his grave, you can get that coin to support yourself.' The son followed his mother's words and went to dig up his father's grave, taking the coin from his mouth. After getting the coin, he went to the princess. At that time, the princess sent this person along with the money he brought to the king. After seeing it, the king asked this person, 'All the gold and silver treasures in the country have been exhausted, except for my treasury. Where did you get this money? You must have discovered a treasure.' The king tortured him in various ways, forcing him to reveal the source of the money. This person told the king, 'I really did not find any treasure underground. My mother told me that my father had a coin in his mouth when he died, and I got this coin by digging up his grave.' The king sent people to verify the truth, and the messengers, upon arriving, indeed saw the place where the coin was placed in the dead man's mouth, and then they believed it. After hearing this, the king pondered to himself, 'I previously gathered all the treasures, hoping to take them to the next life; even his father's single coin cannot be taken away, let alone more treasures?' Then he spoke a verse: 'I diligently gathered, all the precious treasures, hoping to take these riches, with me to the next life. Now I see the grave digger, instead taking the gold coin, not even one coin can be taken, let alone more treasures?' He then thought, 'What method should I use, to make these treasures, follow me to the next life? In the past, King Topknot, with his army, and elephants, horses, and seven treasures, all went to heaven; Rama built a grass bridge, and reached Lanka. Now I want to ascend to heaven, but there are no ladders; I want to go to Lanka, but there are no bridges; I have no way now, to take my treasures to the next life.' At that time, there was a wise and astute minister, who already knew the king's intentions, and said, 'What the king says is the correct principle. If one receives a body in the next life, one must have wealth, but the current treasures and elephants and horses cannot be taken to the next life. Why? The king's current body cannot even go to the next life, let alone treasures, elephants, and horses! What method should be used to make these treasures reach the next life? Only by giving to the Shramanas, Brahmins, and poor beggars, can the blessings help one reach the next life.'

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。」即說偈言：

「莊嚴面目者，　　臨水見勝好， 好醜隨其面，　　影悉現水中。 莊嚴則影好，　　垢穢則影丑， 今身如面貌，　　后受形如影。 莊嚴形戒慧，　　后得可愛果， 若作惡行者，　　后受報甚苦。 信心以財物，　　供養父母師， 沙門婆羅門，　　貧窮困厄者， 即是後有水，　　于中見面像， 施戒慧業影，　　亦復彼中現。 王有眾營從，　　宮人諸婇女， 臣佐及吏民，　　音樂等倡妓。 如其命終時，　　悲戀送塳間， 到已便還家，　　無一隨從者。 後宮侍直等，　　庫藏眾珍寶， 象馬寶輦輿，　　一切娛樂具， 國邑諸人民，　　苑園遊戲處， 悉舍而獨逝，　　亦無隨去者。 唯有善惡業，　　隨逐終不放。

「若人臨終喘氣粗出，喉舌干燋不能下水言語不了，瞻視不端筋脈斷絕，刀風解形支節舒緩，機關止廢不能動轉，舉體痠痛如被針刺。命盡終時，見大黑闇如墜深坑，獨遊曠野無有黨侶，唯有修福為作親伴而擁護之。若為後世，宜速修福。」即說偈言：

「若人命終時，　　獨往無伴黨， 畢定當舍離，　　所愛諸親友， 獨遊黑闇中，　　可畏恐怖處， 親愛皆別離，　　孤焭無徒伴， 是故應莊嚴，　　善法之資糧。」

為滿此義故，婆羅留支以六偈贊王，即說偈言：

「雖有諸珍寶，　　積聚如雪山， 象馬眾寶車，　　謀臣及咒術， 專念死時至，　　不可以救免， 宜修諸善業，　　為己得利樂

現代漢語譯本：於是，他說了這樣的偈語： 『如果一個人注重儀容，在水邊照見自己美好的容貌，美醜都隨著他的面容，影子都會清晰地映在水中。儀容端莊，影子就美好；儀容污穢，影子就醜陋。現在的身體就像面容，來世所受的形體就像影子。用戒律和智慧來莊嚴自身，將來會得到可愛的果報；如果作惡，將來會遭受極大的痛苦。以信心用財物供養父母、老師、沙門、婆羅門，以及貧窮困厄的人，這就如同來世的水，從中可以看見自己的面像。佈施、持戒、智慧的業力之影，也會在那裡顯現。 國王擁有眾多侍從，宮女和妃嬪，大臣、官員和百姓，以及音樂歌舞的藝人。當他生命終結時，人們會悲傷地送他到墳墓，之後便各自回家，沒有一個人會跟隨他而去。後宮的侍衛、庫房裡的珍寶、象馬和寶車，以及一切娛樂的器具，還有城邑的百姓、花園和遊樂場所，都會被捨棄，獨自離去，也沒有任何東西會跟隨他而去。只有善惡的業力，會始終跟隨，不會放過。 『如果一個人臨終時呼吸急促，喉嚨乾渴，無法飲水，言語不清，眼神渙散，筋脈斷裂，身體鬆弛，關節僵硬，無法動彈，全身痠痛如針刺。當生命結束時，會看到一片黑暗，如同墜入深淵，獨自在曠野中游蕩，沒有同伴，只有修來的福報會成為親密的伴侶，保護著他。爲了來世，應該儘快修福。』於是，他說了這樣的偈語： 『當人臨終時，獨自離去，沒有同伴，必定會捨棄所愛的親友，獨自在黑暗中游蕩，在可怕的恐怖之地，親愛的人都會離別，孤單無助，沒有同伴。因此，應該積聚善法的資糧。』 爲了闡明這個道理，婆羅留支用六句偈語讚美國王，他說了這樣的偈語： 『即使擁有如雪山般堆積的珍寶，像馬和寶車，以及謀臣和咒術，當死亡來臨時，也無法避免。應該修習各種善業，為自己獲得利益和快樂。』

English version: Then he spoke this verse: 'If a person pays attention to their appearance, they see their beautiful face by the water; beauty and ugliness follow their face, and the reflection is clearly shown in the water. If the appearance is dignified, the reflection is beautiful; if the appearance is dirty, the reflection is ugly. The present body is like the face, and the form received in the next life is like the reflection. If one adorns oneself with precepts and wisdom, one will receive a lovely reward in the future; if one does evil, one will suffer greatly in the future. If one uses wealth with faith to support parents, teachers, ascetics, Brahmins, and those who are poor and in distress, this is like the water of the next life, in which one can see one's own face. The reflection of the karma of giving, keeping precepts, and wisdom will also appear there. The king has many attendants, palace women and concubines, ministers, officials, and common people, as well as musicians and dancers. When his life ends, people will sadly send him to the tomb, and then they will go home, and no one will follow him. The palace guards, the treasures in the storerooms, the elephants and horses, and the precious carriages, as well as all the entertainment equipment, and the people of the city, the gardens, and the places of amusement, will all be abandoned, and he will leave alone, and nothing will follow him. Only the karma of good and evil will always follow and will not let go. 'If a person is dying, their breathing is rapid, their throat is dry, they cannot drink water, their speech is unclear, their eyes are scattered, their veins are broken, their body is relaxed, their joints are stiff, they cannot move, and their whole body is sore as if pricked by needles. When life ends, they will see darkness, as if falling into an abyss, wandering alone in the wilderness, without companions, and only the merit they have cultivated will become a close companion, protecting them. For the sake of the next life, one should quickly cultivate merit.' Then he spoke this verse: 'When a person dies, they leave alone, without companions, and they will surely abandon their beloved relatives and friends, wandering alone in the darkness, in a terrible place of fear, loved ones will all be separated, lonely and helpless, without companions. Therefore, one should accumulate the resources of good dharma.' To illustrate this point, Bharadvaja praised the king with six verses, and he spoke this verse: 'Even if one has treasures piled up like snow mountains, elephants and horses, and precious carriages, as well as strategists and incantations, when death comes, it cannot be avoided. One should cultivate all kinds of good deeds to obtain benefits and happiness for oneself.'

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。 目如青蓮者，　　應勤行戒施， 死為大恐畏，　　聞者皆恐懼。 一切諸世間，　　無不終沒者， 以是故大王，　　宜應觀死苦。 目如青蓮者，　　應當修善業， 為己得利樂，　　宜勤行戒施。 人命壽終時，　　財寶不隨逐， 壯色及盛年，　　終不還重至。 彌力那侯沙，　　耶耶帝大王， 及屯豆摩羅，　　娑伽跌利不， 翹離奢勢夫，　　逾越頻世波， 如是人中上，　　眾勝大王等， 軍眾及群官，　　悉皆滅沒去， 欣戚相續生，　　意念次第起。 使己受快樂，　　宜勤行戒施。 財寶及榮貴，　　此事難可遇， 福祿非恒有，　　身力有增損。 一切無定相，　　地主亦非常， 如此最難事，　　今悉具足得。 目如青蓮者，　　應具修諸善， 使己受快樂，　　宜勤修戒施。 勁勇有力者，　　能越渡大海， 專念健丈夫，　　能超度諸山。 設作如斯事，　　未足名為難， 能利益後世，　　是事乃為難。」

（一六）

複次，此身不堅，是故智者應當分別供養尊長，是則名為以不堅法易堅固法。

我昔曾聞，牟尼種中有王名曰阿育，信樂三寶，若於靜處見佛弟子，不問長幼必為下馬接足而禮。爾時彼王有一大臣，號名耶賒，邪見不信，見王禮敬諸比丘等，深生謗毀，而白王言：「此諸沙門皆是雜種而得出家，非諸剎利及婆羅門，亦雜毗舍、首陀羅等

現代漢語譯本 眼睛像青蓮花一樣的人啊，應當勤勉地持戒佈施。 死亡是巨大的恐懼，聽到的人都會感到害怕。 世間的一切，沒有不最終消亡的， 因此大王啊，應該觀察死亡的痛苦。 眼睛像青蓮花一樣的人啊，應當修習善業， 爲了自己得到利益和快樂，應當勤勉地持戒佈施。 人的壽命終結時，財寶不會跟隨而去， 健壯的容貌和盛年的時光，最終不會再回來。 彌力那侯沙，耶耶帝大王， 以及屯豆摩羅，娑伽跌利不， 翹離奢勢夫，逾越頻世波， 像這樣的人中豪傑，眾多殊勝的大王們， 軍隊和群臣，都全部滅亡消失了， 喜悅和憂愁相繼產生，意念依次生起。 使自己享受快樂，應當勤勉地持戒佈施。 財寶和榮華富貴，這些事難以遇到， 福祿不是恒常有的，身體的力量會有增減。 一切都沒有固定的形態，地主也不是永恒的， 像這樣最難的事情，現在都完全得到了。 眼睛像青蓮花一樣的人啊，應當具足修習各種善行， 使自己享受快樂，應當勤勉地修習戒律和佈施。 剛強勇猛有力的人，能夠跨越渡過大海， 專心致志的健壯男子，能夠超越度過群山。 即使做了這樣的事，還不足以稱為難事， 能夠利益後世的，這件事才算是難事。

其次，這個身體是不堅固的，所以有智慧的人應當分別供養尊長，這叫做用不堅固的法來換取堅固的法。

我曾經聽說，牟尼種族中有一位國王名叫阿育，他信奉並喜愛三寶，如果在安靜的地方見到佛的弟子，不論年長年幼，必定下馬迎接並禮拜他們的腳。當時這位國王有一位大臣，名叫耶賒，他有邪見不相信佛法，看到國王禮敬各位比丘等，就深深地產生誹謗和詆譭，並對國王說：『這些沙門都是雜種而出家，不是剎帝利和婆羅門，也混雜著毗舍和首陀羅等。』

English version Those whose eyes are like blue lotuses, should diligently practice precepts and giving. Death is a great fear, those who hear of it are all terrified. All in the world, none do not eventually perish, Therefore, great king, you should contemplate the suffering of death. Those whose eyes are like blue lotuses, should cultivate good deeds, For one's own benefit and happiness, one should diligently practice precepts and giving. When a person's life ends, wealth will not follow, A strong appearance and the prime of youth will ultimately not return. Milinahoosha, King Yayadi, And Tundomara, Sagadeli, Qiaolishesifu, Yu Yue Pinshebo, Such heroes among men, many superior kings, Armies and officials, all have perished and disappeared, Joy and sorrow arise in succession, thoughts arise in order. To make oneself enjoy happiness, one should diligently practice precepts and giving. Wealth and glory, these things are difficult to encounter, Blessings and prosperity are not constant, physical strength will increase and decrease. Everything has no fixed form, the lord of the land is also not permanent, Such the most difficult things, now all have been fully obtained. Those whose eyes are like blue lotuses, should fully cultivate all good deeds, To make oneself enjoy happiness, one should diligently cultivate precepts and giving. Those who are strong and brave, can cross the great sea, A focused and strong man, can surpass and cross mountains. Even if such things are done, it is not enough to be called difficult, To benefit the afterlife, that is what is considered difficult.

Furthermore, this body is not firm, therefore the wise should respectfully offer to the elders, this is called using the impermanent to exchange for the permanent.

I once heard that in the Muni clan there was a king named Ashoka, who believed in and loved the Three Jewels. If he saw a disciple of the Buddha in a quiet place, regardless of age, he would dismount and greet them by bowing at their feet. At that time, this king had a minister named Yesha, who had wrong views and did not believe in Buddhism. Seeing the king respectfully greeting the monks, he deeply slandered and defamed them, and said to the king: 'These monks are all of mixed origin and have left home, they are not Kshatriyas or Brahmins, and they are also mixed with Vaishyas and Shudras, etc.'

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。又諸皮作及能織者，巧作磚瓦剃鬚發師，亦有下賤旃陀羅等，大王何故而為作禮？」王聞是語默然不報。別於后時集諸大臣，敕諸人言：「我於今者須種種頭，不聽殺害，仰汝等輩得自死者。」即語諸臣：「汝今某甲仰得是頭，復告某甲仰得彼頭。」如是展轉遍敕諸臣，仰得異頭不聽共同；別告耶賒：「今又仰汝取自死人頭，各各皆使於市中賣。」如是頭等，餘頭皆售，唯有人頭，見者惡賤，遠避而去無肯買者。眾人見之咸皆罵辱而語之言：「汝非旃陀羅、夜叉、羅剎，云何乃捉死人頭行？」被罵辱已還詣王邊，而白王言：「我賣人頭不能令售，返被呵罵。」王復語言：「若不得價，但當虛與。」時彼耶賒尋奉王教，入市唱告欲虛與人。市人見已復加罵辱，無肯取者。耶賒慚愧還至王所，向王合掌，而說偈言：

「牛驢及象馬，　　豬羊諸畜頭， 一切悉獲價，　　競共諍買取。 諸頭盡有用，　　唯人頭穢惡， 無有一可用，　　虛與不肯取， 而返被呵罵，　　況復有買者？」

王問耶賒：「汝賣人頭，何故不售？」耶賒白王：「人所惡賤，無肯買者。」王復問言：「唯此一頭為可憎惡？一切人頭悉可惡乎？」耶賒答王：「一切人頭悉可惡賤，非獨此一。」王復問言：「如是我頭亦復如是為人惡耶？」耶賒聞已懼不敢對，默然而住。王復語言：「我於今者施汝無畏，以實而說，我今此頭亦可惡耶？」耶賒對曰：「王頭亦爾。」王復語言：「為審爾不？」耶賒復言：「審爾

現代漢語譯本：還有那些制皮革的、會編織的，以及巧匠、瓦匠、剃頭匠，甚至還有旃陀羅等賤民，大王您為何要向他們行禮呢？』國王聽了這話，沉默不語。後來，他召集眾大臣，命令他們說：『我現在需要各種各樣的頭顱，但不允許殺生，你們各自去尋找那些自然死亡的人的頭顱。』他接著對大臣們說：『你，某某，負責找這個頭；你，某某，負責找那個頭。』就這樣，他輪流命令所有大臣，讓他們各自尋找不同的頭顱，不允許重複。他又單獨告訴耶賒：『現在你負責去取自然死亡的人的頭顱，然後把它們拿到市場上賣。』這樣，其他的頭顱都賣出去了，只有人頭，人們見了都覺得厭惡鄙視，遠遠地躲開，沒有人肯買。眾人見了，都罵他，說：『你不是旃陀羅、夜叉、羅剎，怎麼拿著死人頭到處走？』耶賒被罵后，回到國王那裡，對國王說：『我賣人頭賣不出去，反而被人呵斥辱罵。』國王又說：『如果賣不出去，就白送給他們。』當時，耶賒就按照國王的命令，到市場上大聲喊叫，說要白送人頭。市場上的人見了，更加辱罵他，沒有人肯要。耶賒感到慚愧，回到國王那裡，向國王合掌，說了這樣一首偈： 『牛、驢、象、馬，豬、羊等各種牲畜的頭，都能賣出價錢，人們爭著搶著買。各種頭都有用處，只有人頭，又臟又臭，沒有一點用處，白送都沒人要，反而被人呵斥辱罵，更何況有人會買呢？』 國王問耶賒：『你賣人頭，為什麼賣不出去？』耶賒回答說：『人們都覺得人頭厭惡鄙視，沒有人肯買。』國王又問：『難道只有這一個頭令人厭惡嗎？所有的人頭都令人厭惡嗎？』耶賒回答說：『所有的人頭都令人厭惡鄙視，不僅僅是這一個。』國王又問：『那麼，我的頭也像這樣令人厭惡嗎？』耶賒聽了，害怕得不敢回答，沉默不語。國王又說：『我現在赦免你無罪，讓你說實話，我的頭也令人厭惡嗎？』耶賒回答說：『王的頭也是這樣。』國王又問：『你確定嗎？』耶賒又說：『確定。』

English version: 'Also, those who work with leather and those who weave, skilled craftsmen, bricklayers, barbers, and even Chandala and other low-caste people, why do you, Great King, pay respects to them?' Upon hearing this, the king remained silent. Later, he gathered his ministers and commanded them, saying, 'I now require various heads, but no killing is permitted. You are to find the heads of those who have died naturally.' He then said to his ministers, 'You, so-and-so, are to find this head; you, so-and-so, are to find that head.' In this way, he instructed all his ministers, each to find different heads, not allowing any to be the same. He separately told Yesha, 'Now you are to take the heads of those who have died naturally and sell them in the market.' Thus, all other heads were sold, but only the human heads were despised and avoided by people, and no one was willing to buy them. When people saw them, they all cursed him, saying, 'Are you not a Chandala, a Yaksha, or a Rakshasa? Why are you carrying dead people's heads around?' After being cursed, Yesha returned to the king and said, 'I cannot sell the human heads; instead, I am scolded and insulted.' The king then said, 'If you cannot sell them, then give them away for free.' At that time, Yesha followed the king's command and went to the market, shouting that he would give the heads away for free. When the people in the market saw this, they cursed him even more, and no one was willing to take them. Yesha felt ashamed and returned to the king, joined his palms, and spoke this verse: 'The heads of cows, donkeys, elephants, horses, pigs, sheep, and all other livestock can be sold for a price, and people compete to buy them. All kinds of heads have their uses, but only human heads are filthy and disgusting, with no use at all. Even if given away for free, no one will take them; instead, they are cursed and insulted. How much less would anyone buy them?' The king asked Yesha, 'Why can't you sell the human heads?' Yesha replied, 'People despise and abhor them, and no one is willing to buy them.' The king then asked, 'Is it only this one head that is repulsive? Are all human heads repulsive?' Yesha replied, 'All human heads are repulsive and despised, not just this one.' The king then asked, 'Then is my head also repulsive in the same way?' Upon hearing this, Yesha was afraid and dared not answer, remaining silent. The king then said, 'I now grant you freedom from fear; speak the truth. Is my head also repulsive?' Yesha replied, 'The king's head is also the same.' The king then asked, 'Are you certain?' Yesha replied, 'I am certain.'

---

。大王！」王告耶賒：「若此人頭貴賤等同皆可惡者，汝今云何自恃豪貴種姓色智以自矜高，而欲遮我禮敬沙門諸釋種子？」即說偈言：

「唯有此人頭，　　見者咸譏呵， 賣之無所直，　　虛與惡不近。 遙見皆生瞋，　　言不祥鄙惡， 此頭膿血污，　　鄙賤甚可惡。 以斯下賤頭，　　貿易功德首， 雖向彼屈申，　　毫釐無損減。」 王告耶賒言：　　「汝雖見比丘， 雜種而卑賤，　　不能睹其內， 真實有道德。　　汝愚癡邪見， 迷惑錯亂心，　　計己婆羅門， 獨有解脫分，　　自余諸種姓， 無得解脫者。　　若欲為婚姻。 當求于種族；　　若求善法者， 安用種族為？　　若其求法者， 不應觀種姓，　　雖生上族中， 造作極惡行，　　眾人皆呵責， 是則名下賤。　　種族雖卑微， 內有實道行，　　為人所尊奉， 是則名尊貴。　　德行既充滿， 云何不禮敬？　　心惡使形賤， 意善令身貴，　　沙門修諸善， 信戒施聞具，　　是故可尊尚， 宜應深恭敬。　　造作惡行者， 汝今寧不聞，　　釋種具大悲， 牛王正道者，　　所說之法耶？ 以三危脆法，　　貿易三堅法， 佛無有異語，　　故我不敢違， 若違世尊教，　　不名為親善。 譬如壓甘蔗，　　取汁棄其滓， 人身亦如是，　　為死之所壓。 屍骸委在地，　　不能復進止， 供敬修諸善，　　是故應當知

現代漢語譯本 『大王！』國王告訴耶賒：『如果人頭不論貴賤都同樣令人厭惡，你現在為何自恃高貴的種姓、容貌和智慧而自高自大，想要阻止我禮敬沙門這些釋迦族的後裔？』於是說了偈語： 『唯有這個人頭，看見的人都譏諷呵斥，賣掉它也一文不值，虛妄且與惡行緊密相連。 遠遠看見就令人憎恨，說它不吉祥、卑鄙醜惡，這頭顱膿血污穢，卑賤得令人厭惡。 用這樣的頭顱，去換取功德之首，即使向他屈身行禮，也絲毫不會有損減。』 國王告訴耶賒說：『你雖然看見比丘，出身雜亂而卑賤，卻不能看到他們內在真實擁有的道德。 你愚癡邪見，迷惑錯亂了心智，認為自己是婆羅門，獨有解脫的資格，其餘各種姓的人，都不能得到解脫。 如果想要結婚，應當追求門當戶對的種族；如果追求善法，又何必在乎種族呢？ 如果追求佛法，就不應該看重種姓，即使出生在高貴的種族中，如果造作極惡的行為，眾人都會呵斥他，這就是所謂的卑賤。 種族即使卑微，內心卻有真實的道行，為人所尊敬奉養，這就是所謂的尊貴。 德行既然已經圓滿，為何不禮敬呢？心惡使形體卑賤，意善使身體尊貴，沙門修行各種善行，具備信心、戒律、佈施和智慧，所以值得尊敬，應該深深地恭敬。 造作惡行的人，你難道沒有聽說過嗎？釋迦族具有大慈悲心，是牛王的正道者，他們所說的法嗎？ 用三種危脆的法，去換取三種堅固的法，佛陀沒有不同的教誨，所以我不敢違背，如果違背世尊的教導，就不能稱為親善。 譬如壓榨甘蔗，取汁而捨棄甘蔗渣，人的身體也是如此，被死亡所壓迫。 屍體遺棄在地上，不能再行動，供養和尊敬修行各種善行的人，所以應當知道。'

English version 'O King!' the king said to Yeshe: 'If all heads, regardless of their status, are equally detestable, why do you now rely on your noble lineage, appearance, and wisdom to be arrogant, and try to prevent me from paying respect to the Shramanas, the descendants of the Shakya clan?' Then he spoke in verse: 'Only this head, those who see it all mock and scold, selling it is worthless, it is false and closely linked to evil deeds. Seeing it from afar causes hatred, saying it is inauspicious, vile, and ugly, this head is stained with pus and blood, it is base and detestable. Using such a head, to trade for the head of merit, even if bowing to him, there will be no loss or reduction.' The king said to Yeshe: 'Although you see the Bhikkhus, of mixed and lowly origins, you cannot see the true morality they possess within. You are foolish and have wrong views, your mind is confused and disordered, thinking that you are a Brahmin, and have the sole right to liberation, while all other castes cannot achieve liberation. If you want to marry, you should seek a family of equal status; if you seek good Dharma, why care about lineage? If you seek the Dharma, you should not value lineage, even if born into a noble family, if one commits extremely evil deeds, everyone will scold him, this is what is called base. Even if the lineage is humble, if one has true practice of the Way within, one is respected and revered, this is what is called noble. Since virtue is already complete, why not pay respect? An evil heart makes the form base, a good intention makes the body noble, the Shramanas cultivate all kinds of good deeds, possessing faith, precepts, giving, and wisdom, therefore they are worthy of respect, and should be deeply revered. Those who commit evil deeds, have you not heard? The Shakya clan has great compassion, they are the righteous ones of the Ox King, and the Dharma they speak? Using the three fragile dharmas, to trade for the three firm dharmas, the Buddha has no different teachings, so I dare not disobey, if I disobey the Buddha's teachings, I cannot be called kind. Just like pressing sugarcane, taking the juice and discarding the sugarcane residue, the human body is also like this, oppressed by death. The corpse is abandoned on the ground, unable to move again, offering and respecting those who cultivate all kinds of good deeds, therefore one should know.'

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。 以此敗壞身，　　貿易堅牢法， 猶如火燒舍，　　智者出財物， 如水沒伏藏，　　亦應速出寶， 此身終敗壞，　　宜貿易堅法。 愚人不分別，　　堅與不堅法， 死軍卒來至，　　如入摩竭口， 當於如是時，　　驚恐大怖畏。 如酪取生酥，　　及以于醍醐， 取已酪瓶破，　　不生大苦惱。 此身亦如是，　　取其堅實善， 於後命盡時，　　終不生悔恨。 不修諸善行，　　憍慢而縱逸， 死法卒來至，　　破身之瓶器， 其心極燋熱，　　猶為火所燒。 憂結喻如火，　　酪瓶喻如身， 汝不應遮我，　　修善取堅法。 愚癡黑暗者，　　自言我尊貴。 我執十力尊，　　言說之燈炬， 照察己身中，　　貴賤無差別， 皮肉筋骨等，　　三十六種物， 貴賤悉同等，　　有何差別相？ 名衣及上服，　　眾具有別異。 智者宜勤身，　　作恭敬禮拜， 役使行諸善，　　是名取堅法。 何故說斯者？　　此身如電遄， 泡沫及沙聚，　　芭蕉無堅實。 如此危脆身，　　修善百劫住， 堅于須彌山，　　及以于大地。 智者應如是，　　貿易堅實法。」

大莊嚴論經卷第四

（一七）

複次，若諍競者聞斷結名，所諍事解，若人慾得供養恭敬，應斷諸使。

我昔曾聞，有差老母，入于林中采波羅樹葉賣以自活，路由關邏，邏人稅之。於時老母不欲令稅，而語之言：「汝能將我至王邊者，稅乃可得，若不爾者終不與汝

現代漢語譯本 如此敗壞身體，應當致力於修習堅固的佛法， 就像房屋被火焚燒，智者會拿出財物一樣， 如同水淹沒寶藏，也應迅速取出珍寶， 這身體終將敗壞，應當致力於修習堅固的佛法。 愚笨的人不辨別，什麼是堅固和不堅固的法， 當死亡的軍隊來臨時，就像進入摩竭魚的口中， 在那樣的時刻，會感到驚恐和巨大的畏懼。 就像從牛奶中提取生酥，以及提取醍醐一樣， 提取之後牛奶瓶破碎，不會產生大的苦惱。 這身體也是如此，要從中提取堅實有益的善法， 在生命終結時，終究不會產生悔恨。 不修習各種善行，驕傲放縱， 當死亡的法則突然來臨時，會打破身體這個瓶器， 內心會極度焦熱，如同被火焚燒一樣。 憂愁的纏結就像火，牛奶瓶就像身體， 你不應該阻止我，修習善法，獲取堅固的法。 愚癡黑暗的人，自稱自己尊貴。 我執著於十力尊，言說的燈炬， 照察自己的身體，貴賤沒有差別， 皮肉筋骨等，三十六種物質， 貴賤都相同，有什麼差別呢？ 名貴的衣服和上等的服飾，各種用具有所不同。 智者應該勤勉身體，恭敬禮拜， 役使身體行各種善事，這才是獲取堅固的法。 為什麼要說這些呢？這身體像閃電一樣迅速， 像泡沫和沙堆，像芭蕉樹一樣沒有堅實。 如此脆弱的身體，修習善法可以百劫不壞， 比須彌山還要堅固，比大地還要穩固。 智者應當這樣，致力於修習堅固的佛法。

《大莊嚴論經》卷第四

（一七）

此外，如果爭論的人聽到斷除煩惱的名稱，所爭論的事情就會解決。如果有人想要得到供養和恭敬，就應該斷除各種煩惱。

我曾經聽說，有一位老婦人，進入樹林中採摘波羅樹葉，靠賣葉子為生。路上經過關卡，關卡的人要向她徵稅。當時老婦人不想交稅，就對他們說：『你們如果能把我帶到國王那裡，稅就可以得到，如果不是這樣，我終究不會給你們。』

English version By thus ruining the body, one should strive to practice the steadfast Dharma, Just as when a house is burned by fire, the wise will take out their possessions, Like treasures submerged in water, one should also quickly retrieve the jewels, This body will eventually decay, one should strive to practice the steadfast Dharma. The foolish do not discern, what is steadfast and what is not steadfast Dharma, When the army of death arrives, it is like entering the mouth of a Makara, At such a time, one will feel terror and great fear. Just as extracting ghee from milk, and extracting the best ghee from it, After extracting, the milk pot is broken, and no great distress arises. This body is also like this, one should extract the solid and beneficial good Dharma from it, At the end of life, one will ultimately not have regrets. Not cultivating various good deeds, being arrogant and indulgent, When the law of death suddenly arrives, it will break the vessel of the body, The heart will be extremely scorched, as if burned by fire. The entanglement of worries is like fire, the milk pot is like the body, You should not stop me, from practicing good deeds and obtaining the steadfast Dharma. The foolish and ignorant, claim themselves to be noble. I am attached to the Ten Powers of the Honored One, the lamp of speech, Examining one's own body, there is no difference between noble and lowly, Skin, flesh, bones, etc., the thirty-six kinds of substances, Noble and lowly are all the same, what difference is there? The famous clothes and superior garments, various utensils are different. The wise should diligently use their body, to pay respectful homage, Employing the body to perform various good deeds, this is called obtaining the steadfast Dharma. Why say these things? This body is as swift as lightning, Like foam and sand piles, like a banana tree without solidity. With such a fragile body, cultivating good deeds can last for a hundred kalpas, More steadfast than Mount Sumeru, and more stable than the earth. The wise should be like this, striving to practice the steadfast Dharma.

The Great Adornment Sutra, Volume Four

(One Seven)

Furthermore, if those who are in dispute hear the name of cutting off the fetters, the matter of dispute will be resolved. If someone wants to receive offerings and respect, they should cut off all the defilements.

I once heard that there was an old woman who went into the forest to pick jackfruit leaves to sell for a living. On the way, she passed through a checkpoint, and the checkpoint guards wanted to tax her. At that time, the old woman did not want to pay the tax, so she said to them: 'If you can take me to the king, the tax can be obtained, if not, I will never give it to you.'

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。」於是邏人遂共紛紜往至王所，王問老母：「汝今何故不輸關稅？」老母白王：「王頗識彼某比丘不？」王言：「我識，是大羅漢。」又問：「第二比丘王復識不？」王言：「我識，彼亦羅漢。」又問：「第三比丘王復識不？」王答言：「識，彼亦羅漢。」老母抗聲而白王言：「是三羅漢皆是我子，此諸子等受王供養，能使大王受無量福，是即名為與王稅物。云何更欲稅奪於我？」王聞是已嘆未曾有。「善哉老母！能生聖子，我實不知。知彼羅漢是汝子者，應加供養恭敬于汝。」於是老母，即說偈言：

「吾生育三子，　　勇健超三界， 悉皆證羅漢，　　為世作福田。 王若供養時，　　獲福當稅物， 云何而方便，　　稅奪我所有？」

王聞是偈已身毛皆豎，於三寶所生信敬心，流淚而言：「如此老母宜加供養，況稅其物？」王說偈言：

「自從今已后，　　如斯老母比， 生子度三有，　　器堪受供養， 不聽稅財物，　　咸應加恭敬， 設有同伴侶，　　駝驢及車乘， 多載眾珍寶，　　為此老母故， 不應格稅彼。　　況此一母人， 單己賣樹葉，　　更無餘錢物， 而當有稅奪？　　設我山巖窟， 經行修道處，　　行人于彼中， 滅結斷諸漏，　　尚應敬彼處， 尊重而供養。　　況如此老母， 能生聖子者，　　而當不修敬？」

（一八）

複次，示放逸果，欲令眾生不放逸故

現代漢語譯本：於是，負責徵稅的人就紛紛來到國王那裡，國王問老母：『你現在為什麼不繳納關稅？』老母對國王說：『大王您認識那位某某比丘嗎？』國王說：『我認識，他是大阿羅漢。』老母又問：『第二個比丘大王您也認識嗎？』國王說：『我認識，他也是阿羅漢。』老母又問：『第三個比丘大王您也認識嗎？』國王回答說：『認識，他也是阿羅漢。』老母提高聲音對國王說：『這三位阿羅漢都是我的兒子，這些兒子們接受大王的供養，能使大王獲得無量的福報，這就可以說是給大王納稅了。為什麼還要向我徵稅呢？』國王聽了這話，感嘆說從未有過這樣的事。『好啊，老母！能生出聖子，我實在不知道。早知道這些阿羅漢是您的兒子，就應該更加供養恭敬您。』於是老母就說了偈語： 『我生育了三個兒子，他們勇猛強健超越了三界，都證得了阿羅漢果位，為世人做了福田。大王如果供養他們，所獲得的福報就相當於納稅了，為什麼還要想方設法，來奪取我所有的東西呢？』 國王聽了這偈語，全身汗毛都豎了起來，對三寶生起了敬信之心，流著眼淚說：『像這樣的老母應該加以供養，何況是徵收她的稅呢？』國王說了偈語： 『從今以後，像這樣的老母，生下能度脫三有輪迴的兒子，是堪受供養的器皿，不應該徵收她們的財物，都應該加以恭敬。即使有同伴，或者有駝、驢、車乘，裝載著許多珍寶，爲了這位老母的緣故，也不應該徵收他們的稅。何況這位老母，獨自一人賣樹葉，再沒有其他錢財，怎麼能向她徵稅呢？即使是我山巖洞窟，是修行的地方，行人在那裡，滅除煩惱，斷盡諸漏，尚且應該尊敬那個地方，尊重並供養。何況像這樣的老母，能生出聖子，怎麼能不加以尊敬呢？』 （一八） 再次，展示放逸的後果，是爲了讓眾生不放逸。

English version: Thereupon, the tax collectors all went to the king. The king asked the old mother, 'Why are you not paying taxes now?' The old mother said to the king, 'Does Your Majesty recognize that certain monk?' The king said, 'I recognize him, he is a great Arhat.' She asked again, 'Does Your Majesty also recognize the second monk?' The king said, 'I recognize him, he is also an Arhat.' She asked again, 'Does Your Majesty also recognize the third monk?' The king replied, 'I recognize him, he is also an Arhat.' The old mother raised her voice and said to the king, 'These three Arhats are all my sons. These sons receive offerings from Your Majesty, which enables Your Majesty to receive immeasurable blessings. This is equivalent to paying taxes to Your Majesty. Why do you still want to tax me?' Upon hearing this, the king exclaimed that he had never heard of such a thing. 'Goodness, old mother! To have given birth to such holy sons, I truly did not know. Had I known that these Arhats were your sons, I should have offered you even more respect and offerings.' Then the old mother spoke a verse: 'I have given birth to three sons, valiant and strong, who have transcended the three realms. They have all attained Arhatship, and are fields of merit for the world. If the king makes offerings to them, the merit gained is equivalent to paying taxes. Why then do you seek to take away all that I have?' Upon hearing this verse, the king's hair stood on end. He developed faith and respect for the Three Jewels, and with tears in his eyes, he said, 'Such an old mother should be offered to, how much more so than to tax her?' The king spoke a verse: 'From this day forward, such old mothers, who give birth to sons who can transcend the three realms, are vessels worthy of offerings. Their wealth should not be taxed, and they should all be respected. Even if there are companions, or camels, donkeys, or carriages, carrying many treasures, for the sake of this old mother, their taxes should not be collected. How much more so this old mother, who sells leaves alone, and has no other wealth, how can she be taxed? Even if my mountain caves, are places of practice, where practitioners, extinguish defilements and cut off all outflows, those places should be respected, honored, and offered to. How much more so this old mother, who can give birth to holy sons, how can she not be respected?' (18) Furthermore, the consequences of negligence are shown, in order to make sentient beings not negligent.

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我昔曾聞，有大商主子名曰億耳，入海采寶，既得回還與伴別宿，失伴慞惶，飢渴所逼。遙見一城謂為有水，往至城邊欲索水飲。然此城者是餓鬼城，到彼城中四衢道頭，眾人集處空無所見，飢渴所逼，唱言水水。諸餓鬼輩聞是水聲，皆來雲集。「誰慈悲者欲與我水？」此諸餓鬼身如燋柱以發自纏，皆來合掌作如是言：「愿乞我水。」億耳語言：「我渴所逼故來求水。」爾時餓鬼聞億耳為渴所逼自行求水，希望都息，皆各長嘆作如是言：「汝可不知此餓鬼城，云何此中而索水耶？」即說偈言：

「我等處此城，　　百千萬歲中， 尚不聞水名，　　況復得飲者？ 譬如多羅林，　　熾然被火焚， 我等亦如是，　　支節皆火然。 頭髮悉蓬亂，　　形體皆毀破， 晝夜念飲食，　　慞惶走十方。 飢渴所逼切，　　張口馳求索， 有人執杖隨，　　尋逐加楚撻。 耳常聞惡音，　　未曾有善語， 況與一渧水，　　漬我喉舌者。 若於山谷間，　　天龍降甘露， 皆變成沸火，　　而注我身上。 若見諸渠河，　　皆變成流火， 池沼及河泉，　　悉見其干竭， 或變成濃血，　　臭穢極可惡。 設欲往馳趣，　　夜叉捉鐵捶， 撾打不得近。　　我等受此苦， 云何能得水，　　以用惠施汝？ 我等先身時，　　慳貪極嫉妒， 不曾施一人，　　將水及飲食。 自物不與他，　　抑彼令不施， 以是重業故，　　今受是苦惱

現代漢語譯本： 我曾經聽說，有一位大商人名叫億耳，他入海采寶，得到寶物后返回，與同伴分別住宿。後來他失去了同伴，感到驚慌失措，又飢又渴。他遠遠地看見一座城，以為那裡有水，就走到城邊想要討水喝。然而，這座城其實是餓鬼城。他到了城中的十字路口，看到眾人聚集的地方卻空無一人。他飢渴難耐，大聲喊著要水。那些餓鬼聽到水聲，都聚集過來。「誰有慈悲心，願意給我水喝？」這些餓鬼身體像被燒焦的柱子，頭髮纏繞著自己，都雙手合十，這樣說道：「請給我們水喝。」億耳說：「我因為口渴難耐才來求水。」這時，餓鬼們聽到億耳因為口渴難耐而自己求水，希望都破滅了，都長嘆一聲，這樣說道：「你難道不知道這裡是餓鬼城嗎？怎麼會在這裡求水呢？」他們就說了偈語： 『我們住在這城裡，已經有千百萬年， 甚至連水的名字都沒聽過，更何況能喝到水呢？ 就像多羅樹林，被熊熊大火焚燒， 我們也是這樣，四肢百骸都被火焰燃燒。 頭髮蓬亂，形體殘破， 日夜都在想著飲食，驚慌地奔走四方。 飢渴逼迫，張著嘴巴四處求索， 有人拿著棍棒跟在後面，追打鞭撻。 耳朵里常常聽到惡語，從未聽過好話， 更何況能有一滴水，滋潤我的喉嚨和舌頭呢？ 如果在山谷間，天龍降下甘露， 都會變成沸騰的火焰，澆在我們的身上。 如果看到河流，都會變成流動的火焰， 池塘和泉水，都看到它們乾涸， 或者變成濃稠的血，臭穢不堪。 如果想要跑過去，夜叉會拿著鐵錘， 敲打著不讓靠近。我們遭受這樣的痛苦， 怎麼可能得到水，用來施捨給你呢？ 我們前世的時候，極其慳貪嫉妒， 不曾施捨給任何人，水和食物。 自己的東西不給別人，還阻止別人施捨， 因為這些深重的罪業，現在才遭受這樣的苦惱。』

English version: I once heard that there was a great merchant named Yiyi, who went to sea to collect treasures. After obtaining them, he returned and parted ways with his companions for the night. He lost his companions and was panicked, feeling both hungry and thirsty. He saw a city in the distance, thinking there was water there, so he went to the city's edge to ask for water. However, this city was actually a city of hungry ghosts. When he reached the crossroads in the city, he saw that the place where people gathered was empty. Overwhelmed by hunger and thirst, he cried out for water. The hungry ghosts, hearing the sound of water, all gathered around. 'Who is compassionate enough to give me water?' These hungry ghosts, with bodies like charred pillars and hair tangled around themselves, all put their palms together and said, 'Please give us water.' Yiyi said, 'I came seeking water because I am parched.' At that moment, the hungry ghosts, hearing that Yiyi was seeking water himself because he was parched, lost all hope and sighed, saying, 'Don't you know this is a city of hungry ghosts? How can you ask for water here?' Then they spoke in verses: 'We have lived in this city for millions of years, We have not even heard the name of water, let alone drink it? Like a forest of Tala trees, burned by a raging fire, So are we, our limbs and bones are all burning with flames. Our hair is disheveled, our bodies are broken, Day and night we think of food and drink, running around in panic. Driven by hunger and thirst, we open our mouths and seek everywhere, Someone follows behind with a stick, chasing and whipping us. Our ears constantly hear harsh words, never a kind one, Let alone a drop of water to moisten our throats and tongues? If in the valleys, heavenly dragons were to pour down sweet dew, It would all turn into boiling flames, pouring down on our bodies. If we see rivers, they all turn into flowing flames, Ponds and springs, we see them all dried up, Or they turn into thick blood, foul and disgusting. If we try to run towards them, Yakshas with iron hammers, Strike us, preventing us from getting close. We suffer such pain, How could we possibly get water to give to you? In our past lives, we were extremely stingy and jealous, Never giving water or food to anyone. We did not give our own things to others, and we prevented others from giving, Because of these heavy karmic deeds, we now suffer such misery.'

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。 施得大果報，　　春種秋獲子， 我等不種子，　　今日受是苦。 放逸慳貪惜，　　受是苦無窮， 一切苦種子，　　無過於貪嫉， 應當勤方便，　　除去如是患。 施為善種子，　　能生諸利樂， 是故應修施，　　莫如我受苦。 等同在人中，　　身形無差別， 造業既不同，　　受報亦復異。 富貴饒財寶，　　貧者來請求， 諸天同器食，　　飯色各有異。 若墮畜生中，　　業報亦不同， 有得受福樂，　　有受苦惱者。 以此貪毒故，　　人天及畜生， 為慳嫉所弄，　　所在皆損減。 餓鬼熾然苦，　　支節煙焰起， 如似樹赤華，　　醉象以鼻端， 遠擲虛空中，　　華下被身赤。 賢聖作是說，　　貪嫉最苦器， 見於乞求者，　　其心則惱濁， 惱濁剎那中，　　則能作鄙漏。 愚癡慳不施，　　以種貧窮本， 貪心而積聚，　　即墮于惡道， 如此慳貪者，　　眾苦惱根本。 是故有智者，　　應斷除慳貪， 誰有欲自樂，　　名稱恭敬等， 而舍于正道，　　隨逐曲惡徑？ 今身得苦惱，　　來世亦復然， 世界結使業，　　能遮凈施報， 所謂是慳貪，　　眾怨中最大。 是身大臃腫，　　衣食及湯藥， 一切眾樂具，　　貪嫉所遮斷。 貪嫉極微細，　　細入難遮制， 當以施牢門，　　心屋使緻密。 莫聽彼貪嫉，　　而得進入中， 貪嫉設入心，　　渠河及大海。 能遮使不飲。」　　億耳見放逸， 乃有是過惡，　　即厭惡生死， 還歸求出家

現代漢語譯本 佈施能獲得巨大的果報，就像春天播種秋天收穫果實一樣。 我們因為沒有播下佈施的種子，所以今天才遭受這樣的痛苦。 放縱自己，吝嗇貪婪，就會遭受無盡的痛苦。 一切痛苦的根源，沒有比貪婪和嫉妒更嚴重的了。 應當勤奮努力，想方設法去除這些禍患。 佈施是善良的種子，能夠產生各種利益和快樂。 因此，我們應該修行佈施，不要像我一樣遭受痛苦。 同樣是人，外形上沒有差別。 但因為造作的業不同，所以承受的果報也不同。 富貴的人擁有大量的財富，而貧窮的人則前來乞求。 即使是天人，用同一個器皿吃飯，飯菜的顏色也各有不同。 如果墮落到畜生道中，所受的業報也各不相同。 有的能夠享受福樂，有的則遭受痛苦和煩惱。 因為貪婪的毒害，無論是人、天人還是畜生， 都被慳吝和嫉妒所擺弄，無論在哪裡都會遭受損失和減損。 餓鬼遭受熾熱的痛苦，四肢冒出煙火， 就像樹上紅色的花朵，被醉酒的大象用鼻子捲起， 遠遠地拋向空中，花朵落下時，身體被染成紅色。 賢聖之人這樣說，貪婪和嫉妒是最痛苦的器具。 當看到乞求的人時，內心就會感到煩惱和污濁。 在煩惱污濁的剎那間，就會做出卑鄙和低劣的事情。 愚癡的人吝嗇而不佈施，這是種下貧窮的根本原因。 貪心而積聚財富，就會墮落到惡道之中。 像這樣慳貪的人，是各種痛苦和煩惱的根源。 因此，有智慧的人，應該斷除慳貪。 誰想要獲得快樂、名聲和恭敬等， 卻捨棄正道，而追隨彎曲邪惡的道路呢？ 今生遭受痛苦和煩惱，來世也會如此。 世間的煩惱和業力，能夠遮蔽清凈佈施的果報。 所謂的慳貪，是所有怨恨中最大的。 這個身體就像一個巨大的腫塊，衣食和湯藥， 以及一切享樂的器具，都被貪婪和嫉妒所遮斷。 貪婪和嫉妒極其微細，細微到難以遮擋和控制。 應當用佈施這道堅固的門，使心房變得嚴密。 不要讓貪婪和嫉妒，得以進入心中。 貪婪和嫉妒一旦進入心中，就像河流和大海一樣難以阻擋。 能夠遮蔽使人無法飲用（甘露）。' 億耳看到放縱的過錯， 才厭惡生死輪迴， 轉而尋求出家。

English version Giving brings great rewards, like planting in spring and harvesting in autumn. We suffer today because we did not plant the seeds of giving. Indulging in oneself, being stingy and greedy, leads to endless suffering. Of all the roots of suffering, none is greater than greed and jealousy. One should strive diligently to remove these afflictions. Giving is a seed of goodness, capable of producing all kinds of benefits and happiness. Therefore, we should practice giving, and not suffer like I do. People are the same in appearance. But because their actions are different, the rewards they receive are also different. The wealthy possess great riches, while the poor come begging. Even the gods, eating from the same vessel, have different colors of food. If one falls into the animal realm, the karmic retribution is also different. Some enjoy happiness and pleasure, while others suffer pain and distress. Because of the poison of greed, whether human, divine, or animal, all are manipulated by stinginess and jealousy, and suffer loss and diminution wherever they are. Hungry ghosts suffer intense heat, with smoke and flames rising from their limbs, like red flowers on a tree, picked up by a drunken elephant's trunk, and thrown far into the sky, the body is stained red when the flowers fall. The wise say that greed and jealousy are the most painful instruments. When seeing a beggar, the mind becomes troubled and impure. In that moment of trouble and impurity, one can commit despicable and base acts. Foolish people are stingy and do not give, which is the root cause of poverty. Accumulating wealth with a greedy mind leads to falling into evil realms. Such stingy and greedy people are the root of all suffering and distress. Therefore, wise people should eliminate stinginess and greed. Who would want to obtain happiness, fame, and respect, yet abandon the right path and follow crooked and evil ways? Suffering and distress in this life will continue in the next. Worldly afflictions and karma can obscure the rewards of pure giving. So-called stinginess and greed are the greatest of all resentments. This body is like a huge tumor, and clothing, food, medicine, and all the instruments of pleasure are blocked by greed and jealousy. Greed and jealousy are extremely subtle, so subtle that they are difficult to block and control. One should use the strong door of giving to make the heart chamber secure. Do not allow greed and jealousy to enter the heart. Once greed and jealousy enter the heart, they are as unstoppable as rivers and oceans. They can prevent one from drinking (the nectar).' Upon seeing the faults of indulgence, Yi Er, became disgusted with the cycle of birth and death, and turned to seek renunciation.

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。　　既得出家已， 精勤修定慧，　　逮證羅漢果。

（一九）

複次，若無過者得譏呵人，若自有過呵于彼者，他反蚩笑。

我昔曾聞，裸形婆羅門與諸沙門同道而行。有一年少比丘，笑彼裸形以無慚愧。時彼裸形眾中有婆羅門少解佛法，語比丘言：「長老！不可以汝出家幖幟輕慢欺人，不可以汝出家形貌能斷煩惱，若未能斷生死流轉未有出期，汝於後身未脫裸形，何故見笑？汝於今者，生死之中如兜羅樹華，隨風東西未有定時，汝應自笑不應笑他。知汝后時為趣何道？如灰覆火，結使在心，未必可保。汝今莫自謂有慚愧，睹汝所為未得脫于諸見之網。夫慚愧者，定不入于諸見之網，若不起惡覺，是名慚愧。汝自不入決定數中，云何笑他？」時諸比丘聞裸形婆羅門如法而說，默無所答。余比丘聞已嘆言正說：「能斷結者名有慚愧，若不斷結名比丘者，伎人剃髮應是比丘，然諸伎人雖復剃髮不名比丘，當知得見四真諦法名真沙門。何以故？如經中說：『不見四諦邪正不定，邪正不定所見錯謬。』是故應當勤修四諦，若見諦者所見真正，永離邪趣。」

（二〇）

複次，善觀察者，見於好色無有欲意多生厭惡，見好色時不起愛瞋。

我昔曾聞，有一寺廟，多諸比丘。中有法師，三明六通，言辭巧妙，具足辯才，知自他論善能問答，應機說法悅適眾心，能然法燈照除愚冥，使城內外所有人民于日日中皆來聽法，既聽受已，乃至少年皆不放逸

現代漢語譯本：既然已經出家，就應當精勤地修習禪定和智慧，從而證得阿羅漢果。 現代漢語譯本：再者，如果沒有過錯的人可以指責別人，如果自己有過錯卻指責別人，反而會被人嘲笑。 現代漢語譯本：我曾經聽說，一個裸形外道和一些沙門一起行走。有一個年輕的比丘，嘲笑那個裸形外道沒有羞恥心。當時，裸形外道中有一個略懂佛法的婆羅門，對那個比丘說：『長老！你不應該因為你出家的標誌就輕慢欺負別人，不應該認為你出家的外形就能斷除煩惱。如果你不能斷除生死輪迴，沒有脫離輪迴的期限，你來世可能還會是裸形，為什麼嘲笑別人？你現在在生死之中就像兜羅樹的花，隨風飄蕩，沒有定處，你應該嘲笑自己，不應該嘲笑別人。你知道你將來會去哪裡嗎？就像灰燼覆蓋的火，煩惱還在心中，未必能夠保住。你現在不要自認為有慚愧心，看你所作所為，還沒有脫離各種見解的羅網。有慚愧心的人，一定不會陷入各種見解的羅網，如果不起惡念，這才是慚愧。你自己都沒有進入決定之數，怎麼能嘲笑別人？』當時，那些比丘聽了裸形外道如理如法的說法，都沉默不語。其他比丘聽了之後讚歎說：『說得對！能夠斷除煩惱的才叫有慚愧心，如果不能斷除煩惱，只是剃了頭髮就叫比丘，那麼戲子剃了頭髮也應該叫比丘了。然而，那些戲子即使剃了頭髮也不能叫比丘，應當知道，能夠見到四真諦法才叫真正的沙門。為什麼呢？就像經中所說：『不見四諦，邪正不定，邪正不定，所見錯謬。』所以應當勤修四諦，如果見到真諦，所見才是真正的，永遠脫離邪道。』 現代漢語譯本：再者，善於觀察的人，看到美好的色相不會產生慾望，反而會生起厭惡，看到美好的色相時不會生起愛和嗔恨。 現代漢語譯本：我曾經聽說，有一個寺廟，有很多比丘。其中有一位法師，精通三明六通，言辭巧妙，具有辯才，懂得自己和他人的論點，善於問答，能夠應機說法，使聽眾心悅誠服，能夠點燃法燈，照亮愚昧的黑暗，使得城內外的所有人民每天都來聽法，聽了之後，甚至連少年都不放逸。

English version: Having already left home, one should diligently cultivate meditation and wisdom, thereby attaining the fruit of an Arhat. English version: Furthermore, if those without faults criticize others, it is acceptable, but if those with faults criticize others, they will be ridiculed in return. English version: I once heard that a naked ascetic was walking with some monks. A young monk laughed at the naked ascetic for having no shame. At that time, among the naked ascetics, there was a Brahmin who had some understanding of Buddhist teachings. He said to the monk, 'Elder! You should not look down on and bully others because of your monastic robes. You should not think that your monastic appearance can cut off afflictions. If you cannot cut off the cycle of birth and death, and have no end to the cycle, you may be naked in your next life. Why do you laugh at others? You are now in the cycle of birth and death like a kapok flower, drifting with the wind, without a fixed place. You should laugh at yourself, not at others. Do you know where you will go in the future? Like fire covered by ashes, your afflictions are still in your heart, and you may not be able to keep them in check. Do not think that you have shame now. Looking at what you do, you have not escaped the net of various views. Those who have shame will not fall into the net of various views. If you do not give rise to evil thoughts, that is shame. You have not entered the number of the determined, how can you laugh at others?' At that time, the monks who heard the naked ascetic's righteous words were silent. Other monks who heard this praised him, saying, 'That's right! Those who can cut off afflictions are called having shame. If one cannot cut off afflictions, and is only called a monk because they have shaved their head, then actors who shave their heads should also be called monks. However, those actors, even if they shave their heads, cannot be called monks. One should know that those who can see the Four Noble Truths are called true ascetics. Why? As it is said in the scriptures: 'If one does not see the Four Noble Truths, right and wrong are uncertain. If right and wrong are uncertain, one's views are mistaken.' Therefore, one should diligently cultivate the Four Noble Truths. If one sees the truth, one's views are correct, and one will forever be free from evil paths.' English version: Furthermore, those who are good at observing, when they see beautiful forms, do not generate desire, but rather generate aversion. When they see beautiful forms, they do not generate love or hatred. English version: I once heard that there was a temple with many monks. Among them was a Dharma master who was proficient in the three insights and six supernatural powers. His words were skillful, he had eloquence, he understood his own and others' arguments, he was good at questioning and answering, he could preach according to the situation, making the listeners happy and convinced. He could light the lamp of Dharma, illuminating the darkness of ignorance, so that all the people inside and outside the city would come to listen to the Dharma every day. After listening, even the young people would not be negligent.

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。時彼城中有舊淫女，咸皆嘆息作如是言：「我等今者無人往返，受若斯苦為當久近？」彼淫女女盛年端正，聰慧非凡善知世論，女人所有六十四藝悉皆明達。見母憂慘，即問母言：「今者何故憂苦乃爾？」母告女言：「今此城中一切人民悉樂聽法，更無往返至我邊者，資財空匱無由而得，我以此事是故愁耳。」女聞是已，自恃端正語其母言：「我今自嚴往至彼會，能令彼會一切眾人悉隨我來。」作是語已，尋自沐浴眾香涂身，瓔珞上服首戴華鬘，足所著履眾寶莊校，右手執杖行步妖嬰，逶迤弄姿種種莊嚴，如華樹行，猶如天人，將諸侍從，華鬘瓔珞嚴身上服亦皆殊妙。此諸從者，或執金瓶，或持拂扇，或捉香花，侍衛彼女。將諸妓人而自圍繞，並語並笑，或舉右手指麾道徑，復有黃公耳插眾華，玄黃朱紫彩畫其身，歡笑戲謔種種巧嘲，亦復舉手指前指后，于其路中香氣四塞鼓樂絃歌，往至寺所處一空室，待眾集會。說法時到，無數千人皆來聚集。爾時法師頭髮極白秀眉覆目，善調諸根其心無畏，如師子王，即升高座而說偈言：

「我觀淺智者，　　莫由升此座， 怯弱如野干，　　戰懼不自寧。 吾今升此座，　　處眾無所畏， 喻如狩中王，　　哮吼摧邪論。」

爾時法師即為大眾次第說法。時彼淫女為欲擾動時眾心故，即于門中而現其身，其所將從散入人間，各指淫女語眾人言：「此女端嚴姿容可愛，汝等且觀，用聽法為？」時彼諸人聞是語已，即便顧盻心意不安

現代漢語譯本：當時城裡有一些妓女，她們都嘆息著說：『我們現在沒有人來往，遭受這樣的痛苦要到什麼時候呢？』其中一個妓女正值盛年，容貌端莊美麗，聰明非凡，通曉世俗的道理，女人所應掌握的六十四種技藝都精通。她看到母親憂愁的樣子，就問母親說：『現在是什麼原因讓您如此憂愁呢？』母親告訴女兒說：『現在城裡所有的人都喜歡聽佛法，再也沒有人來我們這裡了，資財空虛，沒有辦法得到，我因此事而憂愁。』女兒聽了這話，仗著自己容貌美麗，就對母親說：『我現在自己打扮一番，去到他們聚會的地方，能讓那裡所有的人都跟我來。』說完這話，她就去沐浴，用各種香料塗抹身體，佩戴瓔珞，穿上華麗的衣服，頭上戴著花環，腳上穿著鑲嵌著各種寶物的鞋子，右手拿著手杖，走路時姿態妖嬈，搖曳生姿，各種裝飾，像一棵開花的樹，又像天人一樣，帶著侍從，侍從們身上也佩戴著花環瓔珞，穿著華麗的衣服，也都非常精美。這些侍從，有的拿著金瓶，有的拿著拂塵，有的拿著香花，侍衛著她。她帶著一群歌妓，一邊走一邊說笑，或者舉起右手指向道路，還有黃公，耳朵上插著各種花，身上畫著玄黃朱紫的彩繪，歡笑戲謔，各種巧妙的嘲弄，也舉起手指指前指后，在路上香氣瀰漫，鼓樂絃歌，前往寺廟，在寺廟的一間空室裡，等待著眾人。說法的時間到了，無數千人聚集而來。當時法師頭髮雪白，眉毛秀長遮住眼睛，善於調伏諸根，內心無所畏懼，像獅子王一樣，登上高座，說偈語道： 『我觀察那些淺薄無知的人，沒有辦法登上這個座位，他們膽怯軟弱像野狗一樣，戰戰兢兢，不能自安。我今天登上這個座位，處在眾人之中，沒有絲毫畏懼，就像狩獵中的王者，吼叫著摧毀邪說。』 當時法師就為大眾依次說法。這時，那個妓女爲了擾亂聽眾的心，就在門口現身，她所帶來的侍從散入人群中，各自指著妓女對眾人說：『這個女子容貌端莊美麗，非常可愛，你們看看她，還聽什麼佛法呢？』當時那些人聽到這話，就左顧右盼，心神不安。

English version: At that time, there were some courtesans in the city, and they all sighed and said, 'We have no one coming and going now, how long will we suffer like this?' One of the courtesans was in her prime, with a dignified and beautiful appearance, exceptionally intelligent, and well-versed in worldly affairs. She was proficient in all sixty-four arts that women should master. Seeing her mother's worried look, she asked her mother, 'What is the reason for your distress now?' Her mother told her daughter, 'Now everyone in the city likes to listen to the Dharma, and no one comes to us anymore. Our resources are empty, and there is no way to obtain them. I am worried about this matter.' Upon hearing this, the daughter, relying on her beautiful appearance, said to her mother, 'I will dress myself up and go to their gathering place, and I can make everyone there come with me.' After saying this, she went to bathe, applied various fragrances to her body, wore necklaces, put on gorgeous clothes, wore a garland on her head, and wore shoes inlaid with various treasures. She held a staff in her right hand, walked with a seductive posture, swaying gracefully, with various decorations, like a flowering tree, or like a celestial being. She brought her attendants, who also wore garlands and necklaces, and wore gorgeous clothes, all of which were very exquisite. Some of these attendants held golden bottles, some held whisks, and some held fragrant flowers, guarding her. She led a group of singing girls, walking and talking and laughing, or raising her right hand to point the way. There was also a yellow man, with various flowers inserted in his ears, and his body painted with black, yellow, vermilion, and purple colors. He laughed and joked, with various clever taunts, and also raised his fingers to point forward and backward. The road was filled with fragrance, drums and string music, and they went to the temple, waiting for the crowd in an empty room in the temple. When the time for the Dharma talk arrived, countless thousands of people gathered. At that time, the Dharma master had snow-white hair, long eyebrows covering his eyes, was good at subduing his senses, and was fearless in his heart, like a lion king. He ascended the high seat and spoke a verse: 'I observe those who are shallow and ignorant, they have no way to ascend this seat. They are timid and weak like jackals, trembling and unable to be at peace. Today I ascend this seat, among the crowd, without any fear, like the king in the hunt, roaring and destroying false doctrines.' At that time, the Dharma master then spoke the Dharma to the assembly in order. At this time, the courtesan, in order to disturb the minds of the listeners, appeared at the door. Her attendants scattered into the crowd, each pointing at the courtesan and saying to the crowd, 'This woman has a dignified and beautiful appearance, very lovely, look at her, why listen to the Dharma?' When those people heard these words, they looked around, their minds uneasy.

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。爾時法師未解其意，怪其所以，即問眾人：「汝等何故視瞻改常心意錯亂？汝豈不知，死來迅速猶如奔馬，是故宜勤修諸善行。」即說偈言：

「十力大法炬，　　普照於世界， 慧明未潛隱，　　宜速修善業。 堅意集善行，　　晝夜勿懈倦， 一切智語燈，　　不久當隱沒。 若其隱沒後，　　眾生盡黑闇， 雖有日光照，　　猶名為大瞑。」

爾時眾會聞是偈已，敬奉法教攝意聽法。時彼淫女見眾人等攝心斂意，復作姿態，眾會睹已，心還散亂。爾時法師復說偈言：

「彼女作姿態，　　令會生渴愛， 為欲情所牽，　　奪其專念心。 用敬吾教故，　　遮制令還止， 如何彼妖𦾨，　　惑亂眾人目？ 譬如青蓮鬘，　　漂鼓隨波動， 眾心亦如是，　　熠耀不暫停。」

爾時眾人情既耽惑，觀此妙色失慚愧心，更相指示，而說偈言：

「斯女美姿容，　　今來甚為吉， 如彼月初生，　　墜落在於地， 容貌超時倫，　　凈目極美妙， 將非藍婆女，　　為帝釋所遣， 或是功德天，　　然手不執花。」

復有一人，而說偈言：

「咄哉此女人，　　儀容甚奇妙， 目如青蓮花，　　鼻𦟛眉如畫， 兩頰悉平滿，　　丹唇齒齊密， 凝膚極軟懦，　　莊麗甚殊特， 威相可悅樂，　　煒耀如金山。」

時諸優婆塞，愛其容貌，心意錯亂。時彼淫女左右侍從，見斯事已深自慶幸，叱叱而言：「我等今者所作甚善，能使眾會注意乃爾

現代漢語譯本：當時，法師不明白他們的意思，奇怪他們為什麼這樣，就問眾人：『你們為什麼觀看時神情改變，心意錯亂？你們難道不知道，死亡來得迅速，就像奔跑的馬一樣，所以應該勤奮修行各種善行。』於是說了偈語： 『十力大法炬，普遍照耀世界，智慧光明尚未隱沒，應該迅速修行善業。堅定意志積累善行，晝夜不要懈怠疲倦，一切智者的教誨之燈，不久將要隱沒。如果它隱沒之後，眾生將陷入黑暗，即使有陽光照耀，也仍然稱為大昏暗。』 當時，大眾聽了這偈語后，恭敬地奉行佛法教誨，收攝心意聽法。這時，那個女子見眾人等收攝心意，又做出姿態，大眾看到后，心又散亂了。這時，法師又說了偈語： 『她做出姿態，使大眾生起渴愛，被慾望所牽引，奪走了他們專一的心念。因為敬重我的教誨，我制止她讓她停止，為什麼那個妖媚的女子，迷惑擾亂眾人的眼睛？譬如青蓮花環，漂浮搖動隨著波浪，眾人的心也像這樣，閃耀不定，不能停息。』 當時，眾人情慾已經沉迷迷惑，觀看這美妙的姿色，失去了慚愧之心，互相指點，並說了偈語： 『這女子姿容美麗，今天來到這裡真是吉祥，就像新月升起，墜落在地上，容貌超越世俗，清澈的眼睛極其美妙，莫非是藍婆女，被帝釋天派遣而來，或者是功德天女，手裡卻不拿著花。』 又有一個人，說了偈語： 『哎呀，這個女人，儀容真是奇妙，眼睛像青蓮花，鼻子高挺眉毛如畫，兩頰飽滿平滑，紅唇牙齒整齊緊密，肌膚凝脂般柔軟，莊重美麗非常特別，威儀相貌令人喜悅，光彩照耀如金山。』 當時，各位優婆塞，愛慕她的容貌，心意錯亂。這時，那個女子的左右侍從，看到這種情況后，內心深感慶幸，大聲說道：『我們現在所做的真是太好了，能夠使大眾如此注意。』

English version: At that time, the Dharma master did not understand their meaning, and wondered why they were like this. He then asked the crowd, 'Why do you all look so changed and your minds so confused? Do you not know that death comes swiftly, like a galloping horse? Therefore, you should diligently cultivate all good deeds.' Then he spoke a verse: 'The great torch of the Ten Powers, illuminates the world universally, the light of wisdom has not yet faded, one should quickly cultivate good deeds. With firm resolve, accumulate good actions, day and night do not be lazy or weary, the lamp of the All-Knowing One's teachings, will soon be extinguished. If it is extinguished, all beings will be in darkness, even if there is sunlight, it will still be called great obscurity.' At that time, the assembly, having heard this verse, respectfully followed the Dharma teachings, collected their minds, and listened to the Dharma. Then, that woman, seeing that the crowd had collected their minds, made a gesture again, and the crowd, having seen it, became distracted again. At that time, the Dharma master spoke another verse: 'She makes gestures, causing the assembly to develop craving, being drawn by desire, stealing their focused minds. Because of respect for my teachings, I restrain her and make her stop, why does that seductive woman, confuse and disturb the eyes of the crowd? Like a garland of blue lotuses, floating and swaying with the waves, the minds of the crowd are also like this, flickering and not stopping.' At that time, the crowd's emotions were already immersed in delusion, looking at this beautiful appearance, they lost their sense of shame, pointed at each other, and spoke a verse: 'This woman's appearance is beautiful, her coming here today is very auspicious, like the new moon rising, falling to the earth, her appearance surpasses the ordinary, her clear eyes are extremely beautiful, could she be Rambha, sent by Indra, or perhaps the goddess of merit, but she does not hold a flower in her hand.' Another person then spoke a verse: 'Alas, this woman, her appearance is truly wondrous, her eyes are like blue lotuses, her nose is high and her eyebrows are like paintings, her cheeks are full and smooth, her red lips and teeth are even and close, her skin is like soft jade, her adornment is very special, her dignified appearance is pleasing, her radiance shines like a golden mountain.' At that time, the Upasakas, admiring her appearance, had their minds confused. Then, the woman's attendants, seeing this situation, felt deeply fortunate, and exclaimed, 'What we have done now is very good, we have been able to make the crowd pay such attention.'

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。」彼時法師怪諸四眾搔擾改常，以手搴眉顧瞻時會，見是淫女儀容端正，及其侍從皆悉莊嚴，淫女處中曒若明星，奪愚人心令失正念。時彼法師觀女人意，為以何事而來此耶？即默入定，知其邪惑不為聽法。然此法師雖斷瞋恚外現忿色，發聲高唱語淫女言：「汝如蟻封而欲與彼須彌山王比其高下，豈可不聞昔佛在世，第六天王不自量力，敢於佛所現作逼嬈，世尊神力乃以死屍而系其頸，慚恥無顏人天所笑？汝意便謂佛法教學以為滅耶？專精聲聞豈可無耶？諸勝丈夫都沒盡耶？汝若如是宜堅自持。」時彼法師即以神通變此淫女，膚肉墮落唯有白骨，五內諸藏悉皆露現，即于眾前喚此淫女：「汝于曏者興起噁心，敢與佛法而共諍競。」時此淫女以此骨身在眾前立。爾時法師，即說偈言：

「汝向妙容色，　　挺特眾所觀， 今膚肉盡變，　　唯有空骸骨。 汝先悅素白，　　今始見實相， 頂骨類白珂，　　形色如藕根， 眼匡骨[舀*頁]𩑜，　　兩頰如深溝， 機關悉解落，　　筋脈粗相綴， 在內諸藏等，　　懸空而露現。 其所將從者，　　自見生厭惡， 況復余大眾？　　而當樂見之。」

爾時骨人為彼法師變其形已，身心俱困不能自申，即叉骨手歸向法師。爾時法師告骨人言：「汝之容色瓔珞嚴身種種校飾，但惑凡夫，令其深著沒三有池。汝今若能除去姿態舍莊嚴具，吾當示汝寂凈妙身，令汝得知不凈市肆

現代漢語譯本：當時，法師責怪四眾弟子擾亂常態，便用手抬起眉毛環顧四周，看到那女子儀容端莊，她的侍從也都莊嚴肅穆，處在人群中如同明亮的星星，奪走了愚昧之人的心，使他們失去了正確的念頭。當時，那位法師觀察女子的意圖，想知道她來此是爲了什麼事？便默默地進入禪定，知道她是來迷惑眾人的，不是爲了聽法。然而，這位法師雖然斷除了嗔恚，但還是外現怒色，高聲說道：『你如同螞蟻堆想要與須彌山王比高低，難道沒有聽說過以前佛在世時，第六天王不自量力，膽敢在佛前顯現逼迫騷擾，世尊用神力將死屍繫在他的脖子上，讓他慚愧羞恥，被天人和世人所嘲笑嗎？你以為佛法教義會因此而滅亡嗎？專心修習聲聞乘的人難道沒有了嗎？那些殊勝的丈夫都滅絕了嗎？你如果這樣想，就應該堅定自己的信念。』當時，那位法師就用神通將那女子的身體變成，面板肌肉脫落，只剩下白骨，五臟六腑都暴露在外，就在眾人面前呼喚那女子：『你剛才生起惡念，膽敢與佛法爭鬥。』這時，那女子就以白骨之身站在眾人面前。當時，法師就說了偈語：『你先前容貌美好，特別引人注目，現在面板肌肉都變了，只剩下空空的骸骨。你先前喜歡潔白的膚色，現在才看到真實的相貌，頭骨像白色的玉石，形狀顏色像藕根，眼眶骨凹陷，兩頰像深溝，關節都鬆散脫落，筋脈粗略地連線著，裡面的內臟等，懸空暴露在外。她的隨從們，自己看到都感到厭惡，更何況其他大眾呢？誰會喜歡看到這樣的景象呢？』當時，白骨人被法師改變了形貌后，身心都感到困頓，不能自持，就叉著骨手向法師歸順。當時，法師告訴白骨人說：『你的容貌、瓔珞、裝飾等，只是迷惑凡夫，讓他們深深執著於三有之池。你現在如果能除去姿態，捨棄莊嚴的裝飾，我將向你展示寂靜清凈的妙身，讓你知道不凈的集市。』 現代漢語譯本：當時，法師責怪四眾弟子擾亂常態，便用手抬起眉毛環顧四周，看到那女子儀容端莊，她的侍從也都莊嚴肅穆，處在人群中如同明亮的星星，奪走了愚昧之人的心，使他們失去了正確的念頭。當時，那位法師觀察女子的意圖，想知道她來此是爲了什麼事？便默默地進入禪定，知道她是來迷惑眾人的，不是爲了聽法。然而，這位法師雖然斷除了嗔恚，但還是外現怒色，高聲說道：『你如同螞蟻堆想要與須彌山王比高低，難道沒有聽說過以前佛在世時，第六天王不自量力，膽敢在佛前顯現逼迫騷擾，世尊用神力將死屍繫在他的脖子上，讓他慚愧羞恥，被天人和世人所嘲笑嗎？你以為佛法教義會因此而滅亡嗎？專心修習聲聞乘的人難道沒有了嗎？那些殊勝的丈夫都滅絕了嗎？你如果這樣想，就應該堅定自己的信念。』當時，那位法師就用神通將那女子的身體變成，面板肌肉脫落，只剩下白骨，五臟六腑都暴露在外，就在眾人面前呼喚那女子：『你剛才生起惡念，膽敢與佛法爭鬥。』這時，那女子就以白骨之身站在眾人面前。當時，法師就說了偈語：『你先前容貌美好，特別引人注目，現在面板肌肉都變了，只剩下空空的骸骨。你先前喜歡潔白的膚色，現在才看到真實的相貌，頭骨像白色的玉石，形狀顏色像藕根，眼眶骨凹陷，兩頰像深溝，關節都鬆散脫落，筋脈粗略地連線著，裡面的內臟等，懸空暴露在外。她的隨從們，自己看到都感到厭惡，更何況其他大眾呢？誰會喜歡看到這樣的景象呢？』當時，白骨人被法師改變了形貌后，身心都感到困頓，不能自持，就叉著骨手向法師歸順。當時，法師告訴白骨人說：『你的容貌、瓔珞、裝飾等，只是迷惑凡夫，讓他們深深執著於三有之池。你現在如果能除去姿態，捨棄莊嚴的裝飾，我將向你展示寂靜清凈的妙身，讓你知道不凈的集市。』

English version: At that time, the Dharma master, annoyed by the four assemblies' disturbance of the usual order, raised his eyebrows and looked around. He saw that the woman's appearance was dignified, and her attendants were all solemn and respectful. She stood out in the crowd like a bright star, captivating the minds of the foolish and causing them to lose their right thoughts. The Dharma master observed the woman's intentions, wondering why she had come. He entered into silent meditation and realized that she had come to bewilder the crowd, not to listen to the Dharma. Although the Dharma master had eradicated anger, he outwardly displayed a look of indignation and loudly proclaimed, 'You are like an anthill trying to compare its height with Mount Sumeru. Have you not heard that when the Buddha was in the world, the sixth heavenly king, not knowing his own limitations, dared to appear before the Buddha and harass him? The World Honored One used his divine power to tie a corpse around his neck, causing him to be ashamed and ridiculed by gods and humans. Do you think that the Buddha's teachings will be destroyed because of this? Are there no more who are dedicated to the Sravaka path? Have all the noble men perished? If you think so, you should strengthen your own resolve.' At that moment, the Dharma master used his supernatural powers to transform the woman's body. Her skin and flesh fell away, leaving only white bones, and her internal organs were exposed. He then called out to the woman in front of the crowd, 'You have just harbored evil thoughts and dared to contend with the Buddha's teachings.' At that moment, the woman stood before the crowd in her skeletal form. The Dharma master then spoke a verse: 'Your former beautiful appearance, was particularly admired by all, now your skin and flesh have all changed, leaving only empty bones. You once delighted in your fair skin, now you see your true form, your skull is like white jade, its shape and color like lotus roots, your eye sockets are sunken, your cheeks are like deep ravines, your joints are all loose and falling apart, your tendons are roughly connected, your internal organs are hanging exposed. Her attendants, seeing this, feel disgusted, let alone the rest of the crowd? Who would want to see such a sight?' At that time, after the skeleton was transformed by the Dharma master, her body and mind felt exhausted and she could not support herself. She then clasped her bony hands together and submitted to the Dharma master. The Dharma master then said to the skeleton, 'Your appearance, your necklaces, and your decorations only bewilder ordinary people, causing them to be deeply attached to the pool of the three realms. If you can now remove your posture and abandon your adornments, I will show you the wonderful body of stillness and purity, and let you know the impure marketplace.' English version: At that time, the Dharma master, annoyed by the four assemblies' disturbance of the usual order, raised his eyebrows and looked around. He saw that the woman's appearance was dignified, and her attendants were all solemn and respectful. She stood out in the crowd like a bright star, captivating the minds of the foolish and causing them to lose their right thoughts. The Dharma master observed the woman's intentions, wondering why she had come. He entered into silent meditation and realized that she had come to bewilder the crowd, not to listen to the Dharma. Although the Dharma master had eradicated anger, he outwardly displayed a look of indignation and loudly proclaimed, 'You are like an anthill trying to compare its height with Mount Sumeru. Have you not heard that when the Buddha was in the world, the sixth heavenly king, not knowing his own limitations, dared to appear before the Buddha and harass him? The World Honored One used his divine power to tie a corpse around his neck, causing him to be ashamed and ridiculed by gods and humans. Do you think that the Buddha's teachings will be destroyed because of this? Are there no more who are dedicated to the Sravaka path? Have all the noble men perished? If you think so, you should strengthen your own resolve.' At that moment, the Dharma master used his supernatural powers to transform the woman's body. Her skin and flesh fell away, leaving only white bones, and her internal organs were exposed. He then called out to the woman in front of the crowd, 'You have just harbored evil thoughts and dared to contend with the Buddha's teachings.' At that moment, the woman stood before the crowd in her skeletal form. The Dharma master then spoke a verse: 'Your former beautiful appearance, was particularly admired by all, now your skin and flesh have all changed, leaving only empty bones. You once delighted in your fair skin, now you see your true form, your skull is like white jade, its shape and color like lotus roots, your eye sockets are sunken, your cheeks are like deep ravines, your joints are all loose and falling apart, your tendons are roughly connected, your internal organs are hanging exposed. Her attendants, seeing this, feel disgusted, let alone the rest of the crowd? Who would want to see such a sight?' At that time, after the skeleton was transformed by the Dharma master, her body and mind felt exhausted and she could not support herself. She then clasped her bony hands together and submitted to the Dharma master. The Dharma master then said to the skeleton, 'Your appearance, your necklaces, and your decorations only bewilder ordinary people, causing them to be deeply attached to the pool of the three realms. If you can now remove your posture and abandon your adornments, I will show you the wonderful body of stillness and purity, and let you know the impure marketplace.'

---

。而此身者薄肉覆上穢惡充溢，外假脂粉以惑愚目，凡夫耽惑為欲所盲，故生染著。何有智者諦觀察已當愛玩之？」時諸會者睹斯事已咸生厭患，各相謂言：「世尊所說信實不虛，一切諸法如幻如化如水聚沫如金涂錢，但誑惑人。曏者女人所有美色容止可觀，於今忽然但見骨聚，儀容端正作諸姿態，狀若蠱道，如是之事今何所在？」

有一優婆塞，以指支頰諦觀此女，而說偈言：

「牟尼說眾生，　　為欲愛所盲， 盲無慧目故，　　不得趣涅槃。 譬如任婆葉，　　蜜著蟲所唼， 為貪之所惑，　　至死而不捨。 諸不放逸人，　　諦實觀身相， 而不起欲覺，　　喻如白鶴王， 常處於清池，　　不樂於塳間。」

復有優婆塞而作是言：「見此姿容便生欲想，觀彼白骨即用除滅。」而說偈言：

「觀彼骸骨聚，　　能生人怖畏， 如似毗陀羅，　　咒術之機關， 愚者謂之實，　　便生樂著心。 如道深坑阱，　　以草覆其上， 此身亦如是，　　當作如是觀。 諦實知是已，　　誰當起欲想？」

爾時惑著愚無智者聞是偈已，低頭避之，遂不喜聞。時彼女人自見其身為人所患，五體投地，即說偈言：

「我先愚無識，　　不自量己力， 愿回聽法眾，　　一切將歸家。 今始知釋子，　　勢力甚奇特， 變我妙姿貌，　　睹者生厭患。 我如嬰愚者，　　所為極輕躁， 敢以牛跡水，　　欲比于大海。 唯愿垂哀矜，　　聽我歸誠懺

現代漢語譯本：而這個身體，薄薄的皮肉覆蓋著污穢，外表用脂粉來迷惑愚昧的眼睛。凡夫俗子沉溺於慾望而變得盲目，因此產生執著。有智慧的人仔細觀察后，怎麼會喜愛它呢？』當時在場的人看到這種情況都感到厭惡，互相說道：『世尊所說真實不虛，一切事物都如幻象、如變化、如水泡、如鍍金的錢幣，只是用來迷惑人的。剛才那個女人容貌美麗，現在突然只看到一堆白骨。她儀態端莊，做出各種姿態，就像蠱惑人心的法術，現在這些又在哪裡呢？』 有一位優婆塞，用手指支著臉頰仔細觀察這個女人，然後說偈語：『牟尼說眾生，被慾望的愛所矇蔽，因為盲目沒有智慧的眼睛，所以不能達到涅槃。譬如任婆葉，蜜蜂被蜂蜜吸引，被貪婪所迷惑，直到死亡也不放棄。那些不放縱的人，真實地觀察身體的真相，就不會產生慾望，就像白鶴王，常在清澈的池塘里，不喜歡在墳墓間。』 又有一位優婆塞說：『看到她的姿容就產生慾望，看到她的白骨就用它來消除慾望。』然後說偈語：『看到那堆骸骨，能使人感到恐懼，就像毗陀羅，是咒術的機關，愚蠢的人認為它是真實的，就產生愛戀之心。就像道路上的深坑，用草覆蓋在上面，這個身體也是這樣，應當這樣觀察。真實地知道這些后，誰還會產生慾望呢？』 當時那些被迷惑的愚蠢無知的人聽到這些偈語后，低頭躲避，不喜歡聽。這時那個女人看到自己的身體被人厭惡，五體投地，然後說偈語：『我以前愚蠢無知，不自量力，希望聽法的各位，都回家吧。現在才知道釋迦牟尼的弟子，力量非常神奇，能改變我美妙的容貌，讓看到的人都感到厭惡。我像一個愚蠢的嬰兒，所作所為極其輕率，竟然想用牛蹄印里的水，來比喻大海。只希望你們能可憐我，聽我真誠地懺悔。』

English version: 'And this body, with its thin layer of flesh covering filth and corruption, uses external makeup to deceive foolish eyes. Ordinary people are blinded by desire, thus creating attachments. How could a wise person, after careful observation, find it lovable?' At that time, those present, witnessing this, all felt disgust and said to each other, 'What the World Honored One said is true and not false. All things are like illusions, like transformations, like water bubbles, like gold-plated coins, merely deceiving people. The woman who was beautiful just now, suddenly we only see a pile of bones. Her dignified appearance, making various gestures, was like a bewitching spell. Where are those things now?' One Upasaka, with his finger supporting his cheek, carefully observed this woman and then spoke a verse: 'The Muni said that sentient beings are blinded by the love of desire. Because they are blind and lack the eyes of wisdom, they cannot reach Nirvana. Like the Renbha leaf, a bee is attracted to honey, and is deluded by greed, not giving up until death. Those who are not indulgent, truly observe the nature of the body, and do not arise desire, like the white crane king, who always stays in a clear pond, and does not like to be among the tombs.' Another Upasaka said, 'Seeing her beauty, desire arises, but seeing her bones, it is used to eliminate desire.' And then spoke a verse: 'Seeing that pile of bones, it can cause fear in people, like the Vidala, a mechanism of magic. The foolish think it is real, and then develop a heart of attachment. Like a deep pit on the road, covered with grass, this body is also like that, and should be observed as such. Having truly understood this, who would still have desire?' At that time, those deluded, foolish, and ignorant people, upon hearing these verses, lowered their heads and avoided them, not wanting to hear. Then that woman, seeing that her body was being loathed by people, prostrated herself on the ground and spoke a verse: 'I was foolish and ignorant before, not knowing my own limitations. I wish that all of you who are listening to the Dharma would go home. Now I know that the disciples of Shakyamuni have extraordinary power, able to change my beautiful appearance, causing those who see it to feel disgust. I am like a foolish infant, my actions were extremely rash. I dared to compare the water in a cow's hoofprint to the ocean. I only hope that you will have mercy on me and listen to my sincere repentance.'

---

。」

爾時大眾見彼女人諸骨相拄，猶如葦舍，甚生怪愕，彼骨聚中雲何乃能作如是說？又見五藏悉皆露現，譬如屠架所懸五藏，蠢蠢蠕動，猶如狗肉，諸藏臭穢劇于廁溷。我等云何乃見此事？即說偈言：

「今觀女人身，　　唯筋連枯骨， 但見空骨聚，　　和合出言音。 女中有骨耶？　　骨中有女耶？ 譬如曠澤中，　　蘆葦之叢林， 因風共相鼓，　　便出大音聲。 如斯因假法，　　不見女自體， 若無自體者，　　女相安所在？ 遍推諸法中，　　昔來未曾有。 我諦觀身相，　　去來及進止， 屈申與俯仰，　　顧視並語言， 諸節相支拄，　　骨肋甚稀疏， 筋纏為機關，　　假之而動轉。 如是一一中，　　都無有宰主， 而今此法者，　　為有為無耶？ 我為狂癡惑，　　為澹陰亂目？ 云何如是中，　　妄生有女相？ 縛葦作機關，　　多用於綖縷， 譬如融真金，　　注水則發聲。」

爾時法師知諸四眾皆生厭惡，告淫女言：「汝於今者欲何所作？」女白法師：「愿舍舍不？」即說偈言：

「大頭仙舍不？　　變天女藍婆， 使其作草馬，　　具滿十二年。 汝今作舍不？　　使我作塳間， 世間未曾見，　　如是之舍不？ 善自在大德，　　愍我願除卻。」

爾時法師即便微笑，而說偈言：

「善女汝但起，　　我無瞋恚心， 剃頭著袈裟，　　終無舍不法。 有欲愛著彼，　　損彼生苦惱， 作好作惡者，　　便能生瞋恚

現代漢語譯本 當時，大眾看到那個女人的骨頭互相支撐，就像用蘆葦搭成的房子一樣，都感到非常驚訝。他們想，這堆骨頭裡怎麼能發出這樣的聲音呢？又看到她的五臟都暴露在外，就像屠宰場懸掛的內臟一樣，蠢蠢蠕動，像狗肉一樣，那些內臟的臭味比廁所還難聞。我們怎麼會看到這樣的景象呢？於是他們說了偈語： 『現在看這女人的身體，只有筋連線著枯骨，看到的只是一堆空骨頭，卻能組合發出聲音。女人中有骨頭嗎？骨頭中有女人嗎？就像曠野中，蘆葦叢林，因為風的吹動互相碰撞，就發出很大的聲音。像這樣因緣假合的法，看不到女人的自體，如果沒有自體，女人的相貌又在哪裡呢？遍觀一切諸法，從來沒有這樣的情況。我仔細觀察身體的相貌，它的來去和進退，屈伸和俯仰，顧視和說話，都是各個關節互相支撐，骨頭和肋骨非常稀疏，筋纏繞著像機關一樣，依靠它們才能活動。像這樣一一觀察，都沒有一個主宰，那麼這個法，是有還是沒有呢？我是因為狂妄愚癡迷惑，還是因為眼睛昏花？為什麼在這樣的情況下，會妄生出女人的相貌呢？用蘆葦捆紮成機關，大多用絲線，就像融化的真金，注入水中就會發出聲音。』 當時，法師知道在場的四眾弟子都產生了厭惡之心，就問那個女人：『你現在想做什麼？』女人對法師說：『願意捨棄這個身體嗎？』於是說了偈語： 『大頭仙人，願意捨棄這個身體嗎？你曾讓天女藍婆，變成草馬，整整十二年。你現在願意捨棄這個身體嗎？讓我變成墳墓，世間從未見過的，像這樣的身體嗎？善良自在的大德，可憐我，希望你除去這個身體。』 當時，法師就微笑著，說了偈語： 『善良的女子，你起來吧，我沒有嗔恨心，剃掉頭髮穿上袈裟，永遠不會捨棄這個身體。如果有人貪愛執著這個身體，就會損害他，讓他產生痛苦煩惱，做好事做壞事的人，都會產生嗔恨心。』

English version At that time, the assembly saw that woman's bones propped against each other, like a reed hut, and they were greatly astonished. They wondered, how could such a sound come from this pile of bones? They also saw that her five organs were all exposed, like the entrails hanging in a slaughterhouse, wriggling like dog meat, and the stench of those organs was worse than a latrine. How could we see such a sight? Then they spoke in verse: 'Now looking at this woman's body, there are only tendons connecting withered bones, all that is seen is a pile of empty bones, yet they combine to produce sound. Are there bones in the woman? Is there a woman in the bones? It is like in a vast marsh, a forest of reeds, when the wind blows, they collide with each other and produce a great sound. Like this, a dharma of causal conditions, one cannot see the woman's self-nature, if there is no self-nature, where is the woman's appearance? Examining all dharmas, there has never been such a thing. I carefully observe the appearance of the body, its coming and going, its advancing and retreating, its bending and stretching, its looking and speaking, all the joints support each other, the bones and ribs are very sparse, the tendons are wrapped like a mechanism, relying on them to move. Observing each one like this, there is no master, so is this dharma existent or non-existent? Am I deluded by madness and ignorance, or are my eyes blurred? Why, in such a situation, do I falsely perceive the appearance of a woman? Binding reeds to make a mechanism, mostly using threads, like molten gold, when poured into water, it makes a sound.' At that time, the Dharma Master knew that the four assemblies present had all developed a sense of disgust, so he asked the woman, 'What do you want to do now?' The woman said to the Dharma Master, 'Are you willing to abandon this body?' Then she spoke in verse: 'Great-headed Immortal, are you willing to abandon this body? You once made the heavenly maiden Rambha into a grass horse for a full twelve years. Are you willing to abandon this body now? Let me become a tomb, a body that the world has never seen before? Kind and free great virtue, have pity on me, I wish you would remove this body.' At that time, the Dharma Master smiled and spoke in verse: 'Kind woman, you may rise, I have no anger in my heart, shave your head and wear the kasaya, I will never abandon this body. If someone is greedy and attached to this body, it will harm them and cause them suffering and distress, those who do good and those who do evil, will both generate anger.'

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。 瞋恚作舍不？　　我滅瞋恚結， 斷除于無明，　　體性是無結。 我欲救眾生，　　云何作舍不？ 生老病死等，　　苦惱諸眾生。 云何有智人？　　而當作舍不？ 猶如惡毒瘡，　　加復燥惡灰， 薄皮覆機關，　　凡愚生愛惑， 我以神足力，　　開汝不凈篋。」

說是偈已，還攝神足，女服本形。爾時法師告眾會言：「汝等宜勤修善。」即說偈言：

「顛倒欲想行，　　喻若風起塵， 正觀離欲面，　　洗濯欲塵埃。 有欲及離欲，　　處所未必定， 善觀得解脫，　　貪惑而增欲。 是故應常修，　　專精離欲想， 離欲眾善寂，　　獲克諸禪樂。」 時彼聽法眾，　　或得不凈觀， 有得須陀洹，　　于修離欲想。 或得阿那含，　　復有出家者， 勤修不懈怠，　　逮得阿羅漢。

（二一）

複次，無戀著心一切能施，得大名稱現世獲報，是故應施不應吝著。

我昔曾聞，弗羯羅衛國有一畫師，名曰羯那，有作因緣詣石室國，既至彼已詣諸塔寺，為畫一精舍得三十兩金。還歸本國，會值諸人造般遮于瑟，生信敬心，問知事比丘：「明日誰作飲食？」答言：「無有作者。」復問：「彼比丘一日之食須幾許物？」答言：「須三十兩金。」時彼畫師即與知事比丘三十兩金。與彼金已還歸於家，其婦問言：「汝今客作，為何所得？」夫答婦言：「我得三十兩金用施福會。」其婦聞已甚用忿恚，便語諸親稱說夫過，所得作金盡用施會，無有遺余用營家業

現代漢語譯本 難道要捨棄瞋恚嗎？我滅除了瞋恚的束縛，斷除了無明，其本體是無束縛的。我想要救度眾生，怎麼能捨棄呢？眾生受生老病死等苦惱，有智慧的人怎麼能捨棄他們呢？就像惡毒的瘡，又加上乾燥的惡灰，薄薄的面板覆蓋著機關，凡夫愚人因此產生愛慾迷惑。我用神足的力量，打開你不凈的箱子。 說完偈語后，法師收回神足，女子恢復了本來的樣子。當時，法師告訴在場的大眾說：『你們應該勤奮修行善法。』接著說了偈語： 『顛倒的慾望、思想和行為，就像風吹起的塵土。正確的觀察能使人遠離慾望的污垢，洗滌慾望的塵埃。有慾望和遠離慾望，所處的狀態並不一定，善於觀察就能獲得解脫，貪戀迷惑只會增加慾望。所以應該經常修行，專心致志地遠離慾望的念頭，遠離慾望，一切善法都會寂靜，從而獲得各種禪定的快樂。』 當時，聽法的大眾，有的獲得了不凈觀，有的證得了須陀洹果，在修行遠離慾望的念頭中。有的證得了阿那含果，還有出家的人，勤奮修行不懈怠，最終證得了阿羅漢果。 （二一） 再次，沒有貪戀執著的心，一切都能佈施，就能獲得大的名聲，現世就能獲得回報，所以應該佈施而不應該吝嗇執著。 我曾經聽說，在弗羯羅衛國有一個畫師，名叫羯那，因為工作的原因去了石室國。到了那裡之後，他去了各個佛塔寺廟，為一個精舍作畫，得到了三十兩金子。回到本國后，正趕上人們建造般遮于瑟，他生起了信敬之心，問知事比丘：『明天誰來準備飲食？』回答說：『沒有人準備。』他又問：『比丘們一天的飲食需要多少東西？』回答說：『需要三十兩金子。』當時，這位畫師就給了知事比丘三十兩金子。給了金子之後，他回到家中，他的妻子問他說：『你今天做工，得到了什麼？』丈夫回答妻子說：『我得到了三十兩金子，用來佈施福會了。』他的妻子聽了之後非常生氣，就告訴親戚們，說丈夫的過錯，把做工得到的金子都用來佈施了，沒有留下一點用來經營家業。

English version Should I abandon anger? I have extinguished the bonds of anger, severed ignorance, and its nature is without bonds. I wish to save all beings, how can I abandon them? Beings suffer from birth, old age, sickness, and death. How can a wise person abandon them? Like a poisonous sore, covered with dry, foul ash, a thin skin covering the mechanism, fools are deluded by love and desire. I will use my divine power to open your unclean box. After speaking the verse, the Dharma master withdrew his divine power, and the woman returned to her original form. At that time, the Dharma master told the assembly: 'You should diligently cultivate good deeds.' Then he spoke the verse: 'Perverted desires, thoughts, and actions are like dust stirred by the wind. Correct observation can lead one away from the defilement of desire, washing away the dust of desire. Having desire and being free from desire, the state is not fixed. Skillful observation leads to liberation, while clinging to delusion only increases desire. Therefore, one should always cultivate, focusing on abandoning thoughts of desire. When desire is abandoned, all good deeds become tranquil, and one attains the joy of various meditations.' At that time, among those who listened to the Dharma, some attained the contemplation of impurity, some attained the state of Srotapanna, through cultivating the thought of abandoning desire. Some attained the state of Anagamin, and there were also those who left home, diligently cultivating without laziness, and finally attained the state of Arhat. (21) Furthermore, a mind without attachment can give everything, and will gain great fame and receive rewards in this life. Therefore, one should give and not be stingy or attached. I once heard that in the country of Kapilavastu, there was a painter named Karna. Due to work, he went to the country of Shishi. After arriving there, he visited various pagodas and temples. He painted a monastery and received thirty gold coins. After returning to his country, he happened to encounter people building a Pancha-yushta. He developed faith and respect, and asked the monastic in charge: 'Who will prepare the food tomorrow?' The answer was: 'No one will prepare it.' He further asked: 'How much is needed for the monks' food for one day?' The answer was: 'Thirty gold coins are needed.' At that time, the painter gave the monastic in charge thirty gold coins. After giving the gold, he returned home. His wife asked him: 'What did you get from your work today?' The husband replied to his wife: 'I got thirty gold coins, which I used to give to the merit gathering.' His wife was very angry upon hearing this, and told her relatives about her husband's fault, that he had used all the gold he had earned for giving, and had not left any for managing the household.

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。爾時諸親即將彼人，詣斷事處而告之曰：「錢財叵得役力所獲，不用營家及諸親里，盡用營設於諸福會。」時斷事官聞是事已，問彼人言：「竟為爾不？」答言：「實爾。」時斷事官聞是事已生希有想，即便贊言：「善哉丈夫！」脫己衣服並諸瓔珞及以鞍馬，盡賜彼人，而說偈言：

「久處貧窮苦，　　傭作得錢財， 不用營生業，　　以施甚為難。 雖復有財富，　　資生極豐廣， 若不善觀察，　　不能速施與。 遠觀察後身，　　知施有果報， 勇猛能捨財，　　離於慳塵垢， 有是行法人，　　持施使不沒。」

時彼畫師聞此偈已歡喜踴躍，著其衣服乘此鞍馬便還其家。時彼家人見著盛服乘馬至門，謂是貴人，心懷畏懼，閉門藏避。畫師語言：「我非他人，是汝夫主。」其婦語言：「汝是貧人，於何得是鞍馬服乘？」爾時其夫以偈答言：

「善女汝今聽，　　我當隨實說， 今雖舍施僧，　　施設猶未食， 譬如未下種，　　芽莖今已生， 福田極良美，　　果報方在後。 此僧凈福田，　　誰不于中種？ 意方欲下種，　　芽生眾所見。」

時婦聞已得凈信心，即說偈言：

「如佛之所說，　　施僧得大果， 如今所佈施，　　真得施處所。 敬心施少水，　　果報過大海， 一切諸眾中，　　佛僧最第一， 開意方欲施，　　華應已在前。」

（二二）

複次，夫修施者在勝信心，兩錢布施果報難量

現代漢語譯本：當時，那些親戚們就把這個人帶到判決事務的地方，並告訴官員說：『他辛辛苦苦打工掙來的錢，不用於經營家庭和照顧親戚，全都用來舉辦各種福會。』當時，判決事務的官員聽了這件事後，就問那個人說：『你真的這樣做了嗎？』那個人回答說：『確實如此。』當時，判決事務的官員聽了這件事後，心中產生了稀有的想法，隨即讚歎說：『真是個好漢！』他脫下自己的衣服、各種瓔珞以及馬鞍和馬，全都賜給了那個人，並說了這樣一段偈語： 『長期處於貧困的痛苦之中，靠打工掙得錢財，不用於經營生計，卻用來佈施，這真是太難得了。即使擁有財富，生活物資極其豐富，如果不能好好觀察，也不能很快地佈施出去。要從長遠考慮來世，知道佈施會有果報，勇敢地捨棄錢財，遠離慳吝的塵垢。有這樣修行佈施的人，他的佈施不會消失。』 當時，那位畫師聽了這首偈語后，歡喜雀躍，穿上那些衣服，騎上馬鞍和馬就回到了家。當時，他的家人看到他穿著華麗的衣服，騎著馬來到門口，以為是貴人，心中感到害怕，就關上門躲藏起來。畫師說：『我不是別人，我是你們的丈夫。』他的妻子說：『你是個窮人，從哪裡得到這些馬鞍和衣服？』當時，他的丈夫用偈語回答說： 『好妻子，你現在聽我說，我將如實相告。我雖然把錢財佈施給了僧人，但佈施的果報還沒有顯現，就像沒有播下種子，但芽已經長出來了。福田非常美好，果報會在將來顯現。這僧人是清凈的福田，誰不在其中播種呢？心中剛想播種，芽就生長出來，大家都看到了。』 當時，他的妻子聽了之後，得到了清凈的信心，就說了這樣一段偈語： 『正如佛所說，佈施給僧人會得到很大的果報，如今所做的佈施，真是找到了佈施的場所。以恭敬心佈施少許水，果報也會超過大海。在一切眾生中，佛和僧是最殊勝的。心中剛想佈施，美好的果報就已經在眼前了。』 （二二） 再次，修行佈施的人，如果具有堅定的信心，即使佈施兩枚錢幣，其果報也是難以估量的。

English version: At that time, the relatives took that person to the place of judgment and told the official, 'He earns money through hard labor, but instead of using it to manage his household and care for his relatives, he uses it all to organize various meritorious gatherings.' Upon hearing this, the official asked the man, 'Is this really what you have done?' The man replied, 'Indeed, it is.' Upon hearing this, the official was filled with a rare thought and immediately praised him, saying, 'Well done, man!' He took off his own clothes, various ornaments, as well as his saddle and horse, and gave them all to the man, and spoke this verse: 'Long enduring the suffering of poverty, earning money through labor, not using it for livelihood, but giving it away, this is truly difficult. Even if one has wealth, and abundant resources, if one does not observe well, one cannot quickly give it away. One must consider the next life, knowing that giving brings rewards, bravely abandoning wealth, and being free from the defilement of stinginess. Those who practice giving in this way, their giving will not be lost.' At that time, the painter, upon hearing this verse, was filled with joy and excitement. He put on the clothes, mounted the saddle and horse, and returned home. When his family saw him arriving at the door in splendid attire and riding a horse, they thought he was a nobleman and, filled with fear, closed the door and hid. The painter said, 'I am not someone else, I am your husband.' His wife said, 'You are a poor man, where did you get this saddle and these clothes?' At that time, her husband replied with a verse: 'Good wife, listen to me now, I will tell you the truth. Although I have given to the monks, the reward of giving has not yet appeared, like a seed not yet sown, but the sprout has already grown. The field of merit is extremely good, and the reward will appear in the future. These monks are a pure field of merit, who would not sow in it? Just as one intends to sow, the sprout grows and everyone sees it.' At that time, his wife, upon hearing this, gained pure faith and spoke this verse: 'As the Buddha has said, giving to the monks brings great rewards. What we have given now is truly given in the right place. Giving a little water with reverence, the reward will exceed the ocean. Among all beings, the Buddha and the Sangha are the most supreme. Just as one intends to give, the beautiful reward is already before us.' (22) Furthermore, those who practice giving, if they have firm faith, even if they give two coins, the reward is immeasurable.

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。

我昔曾聞，有一女人至晝闇山，見眾人等於彼山中作般遮于瑟。時彼女人于會乞食，既睹眾僧心懷歡喜，而讚歎言：「善哉聖僧！譬如大海眾寶窟宅，眾人供養；我獨貧窮無物用施。」作是語已，遍身搜求了無所有，復自思惟：「先於糞中得二銅錢。」即持此錢奉施眾僧。時僧上座得羅漢果豫知人心，而彼上座常自珍重，見彼女人有深信心，為欲增長彼功德故，不待維那，躬自慇勤起為咒愿，即舉右手高聲唱言：「大德僧聽！」即說偈言：

「大地及大海，　　所有諸寶物， 如此童女意，　　悉能施與僧。 留心善觀察，　　行道為修福， 使得解脫道，　　離貧窮棘刺。」

時彼童女極生大心，如師所說我作難作，便舍一切資財珍寶等無有異，悲欣交集，五體投地歸命諸僧，以此兩錢置上座前，涕泣不樂，即說偈言：

「愿我生死中，　　永離於貧窮， 常得歡慶集，　　親戚莫別離。 我今施僧果，　　唯佛能分別， 由此功德故，　　速成所愿果， 所種微善心，　　身根愿速出。」

時彼女人出彼山已坐一樹下，樹蔭不移上有云蓋。時彼國王適喪夫人出外遊行，見彼云蓋往至樹下，見此童女心生染著，將還宮內，用為第一最大夫人。即作是念：「我先發愿今已稱心。」即白國王：「多赍寶物施設供具，詣晝闇山供養眾僧，寶珠瓔珞種種財物，持用奉施。」彼時上座不為咒愿

現代漢語譯本 我曾經聽說，有一個女人來到晝闇山，看見許多人在山中舉行般遮于瑟的儀式。當時這個女人在法會上乞食，看到眾僧心生歡喜，就讚歎說：『聖僧真是太好了！就像大海是眾多寶藏的所在，眾人都可以供養；唯獨我貧窮，沒有什麼可以佈施。』說完這話，她全身搜尋，什麼也沒有找到，又想到：『我之前在糞堆里撿到兩枚銅錢。』於是就拿著這兩枚錢供養眾僧。當時僧團的上座已經證得羅漢果，能夠預知人心，而這位上座平時很愛惜自己，看到這個女人有如此深的信心，爲了增長她的功德，不等維那，就親自慇勤地起身為她祝願，舉起右手高聲唱道：『各位大德僧人請聽！』然後說了偈語： 『大地以及大海，所有各種寶物， 都像這位童女的心意，全部都能佈施給僧眾。 留心仔細觀察，修行是爲了修福， 從而獲得解脫之道，脫離貧窮的困境。』 當時這個童女生起了極大的信心，覺得像師父所說的那樣，我做了難以做到的事，於是就捨棄一切資財珍寶等，沒有絲毫吝惜，悲喜交加，五體投地歸命眾僧，把這兩枚錢放在上座面前，哭泣著不高興，然後說了偈語： 『愿我在生死輪迴中，永遠脫離貧窮， 常常能夠歡聚一堂，親戚不要分離。 我今天佈施給僧眾的果報，只有佛才能分辨， 憑藉這個功德，迅速成就所愿， 所種下的微小善心，愿能迅速生根發芽。』 當時這個女人走出山後，坐在一棵樹下，樹蔭沒有移動，上面有云彩遮蓋。當時國王剛失去夫人，外出遊玩，看到這片雲彩，就走到樹下，看到這個童女，心生愛慕，就把她帶回宮中，立為第一夫人。她就想到：『我之前發的愿現在已經實現了。』於是就告訴國王：『多帶些寶物，準備好供品，到晝闇山供養眾僧，用寶珠瓔珞等各種財物，用來佈施。』當時上座沒有為她祝願。

English version I once heard that a woman went to Mount Zhou'an and saw many people performing the 'banzhe yuse' ritual there. At that time, this woman begged for food at the gathering. Seeing the monks, she was filled with joy and exclaimed, 'The holy monks are so wonderful! Like the ocean, which is the abode of many treasures, everyone can make offerings; but I am poor and have nothing to give.' After saying this, she searched her whole body but found nothing. Then she thought, 'I found two copper coins in a pile of dung before.' So she took these two coins and offered them to the monks. At that time, the head monk of the sangha had already attained the Arhat fruit and could foresee people's minds. This head monk, who usually cherished himself, saw that this woman had such deep faith. To increase her merit, without waiting for the 'vina', he personally and diligently got up to bless her, raised his right hand, and loudly proclaimed, 'Listen, virtuous monks!' Then he spoke a verse: 'The earth and the ocean, all kinds of treasures, Are like this maiden's intention, all can be given to the sangha. Pay close attention, practice is for cultivating blessings, So as to obtain the path of liberation, and escape the thorns of poverty.' At that time, this maiden developed great faith, feeling that, as the master said, she had done something difficult to do. So she gave up all her wealth and treasures without any reluctance, filled with both sorrow and joy. She prostrated herself before the monks, placing the two coins in front of the head monk, weeping with unhappiness, and then spoke a verse: 'May I, in the cycle of life and death, forever be free from poverty, May we always gather joyfully, and may relatives not be separated. The result of my offering to the sangha today, only the Buddha can discern, By this merit, may my wishes be quickly fulfilled, May the small seeds of good I have planted quickly take root and sprout.' At that time, this woman left the mountain and sat under a tree. The shade of the tree did not move, and there were clouds covering it above. At that time, the king had just lost his wife and went out for a walk. Seeing this cloud cover, he went to the tree and saw this maiden. He was filled with love and took her back to the palace, making her his first wife. She then thought, 'The wish I made before has now been fulfilled.' So she told the king, 'Bring many treasures and prepare offerings to go to Mount Zhou'an to make offerings to the monks, using jewels, necklaces, and various other valuables to give as offerings.' At that time, the head monk did not bless her.

---

。爾時大眾疑怪所以，而作是言：「先者貧賤兩錢施時起為咒愿；今者乃為王之夫人，珍寶瓔珞種種財物而用佈施，不為咒愿？」時彼上座語眾僧言：「我先為彼咒愿之時不為財物，乃恐童女心意錯亂，故為咒愿。」即說偈言：

「不以錢財多，　　而獲大果報， 唯有勝善心，　　乃得大果報。 彼女先施時，　　一切悉舍施， 佛智慧分別，　　非我所能知。 今雖財寶多，　　不如彼時心， 十六分中一。　　若心擾濁施， 譬如諸商賈，　　少於諸財物， 心期于大報。　　所施物雖小， 心意勝廣大，　　以是故未來， 得報亦無量。　　如阿輸迦王， 凈心用土施，　　亦如舍衛城， 窮下之女人，　　飯漿施迦葉。 施土得大地，　　飯漿天中勝， 施少心凈廣，　　得報亦弘大。 譬如白凈衣，　　以油渧其上， 垢膩遂增長，　　亦猶油渧水。 油渧雖微小，　　遍於池水上， 以是故當知，　　心勝故報大。」

大莊嚴論經卷第五

（二三）

複次，若人親近有智善友，能令身心內外俱凈，斯則名為真善丈夫。

我昔曾聞，有一比丘次第乞食至大婆羅門家。時彼家中遇比丘已，屋棟摧折打破水甕，牸牛絕靷四向馳走。時婆羅門即作是言：「斯何不祥？不吉之人來入吾家，有此變怪。」比丘聞已即答之言：「汝頗見汝家內諸小兒等，[月*于]瘦腹脹面目腫不？」婆羅門言：「我先見之

現代漢語譯本 當時，大眾疑惑不解，議論紛紛：『之前她貧賤時，佈施兩文錢，上座都會為她祝願；現在她貴為王后，用珍寶瓔珞等各種財物佈施，反而不祝願了？』當時，那位上座對眾僧說：『我之前為她祝願時，不是爲了她的財物，而是擔心童女心意錯亂，所以才為她祝願。』於是說了偈語： 『不是因為錢財多，就能獲得大果報，唯有殊勝的善心，才能獲得大果報。她之前佈施時，一切都捨棄佈施，佛的智慧才能分辨，不是我所能知道的。現在雖然財寶多，卻不如她當時的心，連十六分之一都比不上。如果心意擾亂不清凈地佈施，就像那些商人，雖然缺少財物，卻期望獲得大回報。所施之物雖然微小，心意卻殊勝廣大，因此未來，得到的果報也無量。就像阿育王，以清凈心用土布施，也像舍衛城的貧窮女子，用飯漿佈施給迦葉。佈施土得到大地，佈施飯漿得到天中殊勝，佈施雖少但心清凈廣大，得到的果報也弘大。就像潔白的衣服，滴上油，污垢就會增長，也像油滴在水上。油滴雖然微小，卻能遍佈整個池水，因此應當知道，心殊勝所以果報大。』

《大莊嚴論經》卷第五

（二三） 其次，如果一個人親近有智慧的善友，能使身心內外都清凈，這樣的人才稱得上是真正的善丈夫。 我曾經聽聞，有一位比丘依次乞食來到一個大婆羅門家。當時，這家遇到比丘后，屋頂坍塌，水甕打破，母牛掙脫韁繩四處奔跑。當時，婆羅門就說：『這是什麼不祥之兆？不吉利的人來到我家，才發生這樣的變故。』比丘聽后就回答說：『你是否看到你家裡的孩子們，都面黃肌瘦，腹脹面腫？』婆羅門說：『我之前看到他們這樣。』

English version At that time, the crowd was puzzled and wondered, saying, 'When she was poor and gave two coins, the senior monk would chant blessings for her; now that she is the queen, giving away treasures, necklaces, and various valuables, why doesn't he chant blessings?' Then, the senior monk said to the assembly, 'When I chanted blessings for her before, it was not for her wealth, but because I was worried that the young girl's mind might be confused, so I chanted blessings.' Then he spoke a verse: 'It is not by having much wealth that one obtains great rewards, only with a superior good heart can one obtain great rewards. When she gave before, she gave everything away, only the Buddha's wisdom can discern, it is not something I can know. Now, although she has much wealth, it is not as good as her heart at that time, not even one-sixteenth of it. If one gives with a disturbed and impure mind, it is like those merchants who, though lacking wealth, expect great returns. Though the gift is small, the intention is superior and vast, therefore in the future, the rewards will be immeasurable. Like King Ashoka, who gave earth with a pure heart, and like the poor woman in Shravasti, who gave rice porridge to Kashyapa. Giving earth, one obtains the earth; giving rice porridge, one obtains the best among the heavens. Though the giving is small, if the heart is pure and vast, the rewards obtained are also great. Like a clean white garment, if oil is dripped on it, the stains will grow, just like oil dripping on water. Though the oil drop is small, it spreads across the entire pond, therefore you should know, the heart is superior, so the rewards are great.'

The Great Adornment Sutra, Volume 5

(23) Furthermore, if a person associates with wise and virtuous friends, who can purify both body and mind, inside and out, then such a person is called a truly virtuous man. I once heard that a monk was begging for alms from house to house and came to the home of a great Brahmin. When the family encountered the monk, the roof collapsed, the water jar broke, and the cow broke free and ran in all directions. Then the Brahmin said, 'What an ominous sign! An unlucky person has come to my house, and this misfortune has occurred.' Upon hearing this, the monk replied, 'Have you seen the children in your house, are they thin, with swollen bellies and faces?' The Brahmin said, 'I saw them like that before.'

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。」比丘復言：「汝舍之中有夜叉鬼，依汝舍住吸人精氣，故令汝家諸小兒等有斯疹疾，今此夜叉以畏於我恐怖逃避，以是令汝樑折甕破牸牛絕靷。」婆羅門言：「汝有何力？」比丘答言：「我以親近如來法教有此威力，故令夜叉畏我如是。」婆羅門復作是言：「云何名為如來法教？」於時比丘次第為說佛法教誡，令婆羅門夫婦聞已心意解悟，俱得須陀洹果。時婆羅門，即說偈言：

「善哉上德者，　　善說真實法， 佛教從耳聞，　　入我心屋宅， 使我家安隱，　　為我作擁護。 唯愿於今者，　　少聽我所說， 破我心意舍，　　折我愚癡梁。 善為我驅遣，　　吸功德夜叉， 除諸見羅剎，　　惑盜以為甕， 身見水盈滿，　　今者已破壞。 癡乳牛奔走，　　挽絕無明靷， 如向所見事，　　悉集我身中。 諸色猶如鏡，　　影像在中現， 無始生死中，　　未曾見斯事， 我今因於汝，　　始見四聖諦。 今值善知識，　　緣會故相遇， 除我心貪患，　　去我家中鬼。 世間久已傳，　　四圍陀所說， 應作于大祀，　　莊嚴種種物， 備具祀場上，　　恒河等大濟， 洗浴除罪過，　　速疾得生天。 我昔來修行，　　未曾得果報， 然我未能知，　　為定得不得？ 祀祠及洗浴，　　不如近善友。 我今近善友，　　已獲其果證。 不生又不死，　　解脫趣涅槃， 永離怖畏處，　　非是財寶求

現代漢語譯本：比丘又說：『你的房子里有夜叉鬼，它住在你的房子里吸取人的精氣，所以讓你的孩子們都得了這種疹子。現在這個夜叉因為害怕我而逃走了，所以導致你家的房梁斷裂，水甕破碎，母牛的韁繩也斷了。』婆羅門問：『你有什麼力量？』比丘回答說：『我因為親近如來的教法，所以有這種威力，因此讓夜叉如此害怕我。』婆羅門又問：『什麼是如來的教法？』這時，比丘依次為他講解佛法的教誨，讓婆羅門夫婦聽後心意開悟，都證得了須陀洹果。當時，婆羅門就說了偈語： 『太好了，高尚的修行者，善於宣說真實的佛法，佛陀的教誨從我耳中聽聞，進入我的心中，使我的家宅安穩，為我提供庇護。希望您現在，稍微聽我說幾句，您破除了我心中的執著，折斷了我愚癡的房梁。您善於為我驅趕，吸取功德的夜叉，除去了各種邪見羅剎，迷惑盜取我智慧的水甕，我執的積水盈滿，現在已經被您破壞了。愚癡的母牛奔跑，掙斷了無明的韁繩，就像我之前所看到的事情，都聚集在我身上。各種色相就像鏡子，影像在其中顯現，在無始的生死輪迴中，我從未見過這樣的事情，我今天因為您，才開始見到四聖諦。現在遇到了善知識，因緣際會而相遇，除去了我心中的貪慾，趕走了我家中的鬼怪。世間流傳已久，四吠陀所說，應該舉行大型祭祀，用各種物品裝飾，在祭祀場所準備好，在恒河等大河中沐浴，洗去罪過，迅速昇天。我過去修行，從未得到果報，但我不知道，是否一定能得到？祭祀和沐浴，不如親近善友。我現在親近善友，已經獲得了果證。不生也不死，解脫走向涅槃，永遠離開恐懼的地方，這不是用財寶可以求得的。』

English version: The monk further said, 'There is a Yaksha ghost in your house, dwelling there and absorbing people's vital energy, which is why your children have these rashes. Now, this Yaksha has fled in fear of me, which is why your house beam is broken, your water jar is shattered, and the cow's rope is snapped.' The Brahmin asked, 'What power do you possess?' The monk replied, 'I have this power because I am close to the Tathagata's teachings, which is why the Yaksha fears me so much.' The Brahmin then asked, 'What are the Tathagata's teachings?' At that time, the monk explained the Buddha's teachings in order, which enlightened the Brahmin and his wife, and they both attained the fruit of Srotapanna. Then, the Brahmin spoke in verse: 'Excellent, noble practitioner, you skillfully preach the true Dharma. The Buddha's teachings, heard by my ears, have entered my heart, bringing peace to my home and providing protection. I hope you will now listen to a few words from me. You have broken my heart's attachments and shattered the beam of my ignorance. You have skillfully driven away the Yaksha that absorbs merit, removed the Rakshasas of wrong views, and the water jar of delusion that steals my wisdom, filled with the water of self-attachment, is now destroyed. The foolish cow runs away, breaking the rope of ignorance. Just like the things I saw before, they all gathered in me. All forms are like a mirror, with images appearing within. In the endless cycle of birth and death, I have never seen such a thing. Today, because of you, I have begun to see the Four Noble Truths. Now I have met a good teacher, and through karmic connections, we have encountered each other. You have removed the greed in my heart and driven away the ghosts in my house. It has long been said in the world, as the four Vedas state, that one should perform great sacrifices, decorate with various items, prepare the sacrificial grounds, bathe in the Ganges and other great rivers, wash away sins, and quickly ascend to heaven. I have practiced in the past but have never received any results, and I do not know if I will definitely receive them. Sacrifices and bathing are not as good as being close to good friends. Now that I am close to good friends, I have already obtained the fruit of realization. Neither born nor dying, I am liberated and heading towards Nirvana, forever leaving the place of fear, which cannot be obtained with wealth.'

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。 假王威勢力，　　投巖赴焰火， 嚴切寒冬月，　　凍冰儭其體， 盛夏鬱蒸時，　　五熱以炙身， 編椽及棘刺，　　寢臥于其上， 越山渡大海，　　祀火而咒說。 如是苦行等，　　不能得涅槃， 唯有修禪智，　　戒聞及專精。 如此法事等，　　為何從而獲？ 必因善知識，　　然後能具得。」

（二四）

複次，若人為惡應墮地獄，遇善知識能滅其罪，得生人天。

我昔曾聞，有婆迦利人至中天竺，時天竺國王即用彼人為聚落主。時聚落中多諸婆羅門，有親近者為聚落主說羅摩延書，又婆羅他書說，陣戰死者命終生天，投火死者亦生天上，又說天上種種快樂，辭章巧妙而作是說，使聚落主心意駭動，謂必有是。即作火坑，聚香薪𧂐作婆羅門會，諸人雲集來至會所，時聚落主將欲投火。此聚落主與一釋種比丘先共相識，爾時比丘來至其家，見聚落主于其家中種種莊嚴，比丘問言：「欲作何等？」聚落主言：「我欲生天。」比丘問言：「汝云何去？」尋即答言：「我投火坑便得生天。」比丘問言：「汝頗知天道不？」答言：「不知

現代漢語譯本 假借王威的勢力，投身懸崖跳入火焰中， 在嚴寒的冬月里，讓冰凍侵襲身體， 在盛夏悶熱的時候，用五種熱力來炙烤自身， 睡臥在用椽子和荊棘編成的床上， 翻山越嶺，渡過大海，祭祀火神並唸誦咒語。 像這樣的苦行，不能獲得涅槃， 只有修習禪定智慧，持戒、聽聞佛法並專心精進。 像這樣的佛法修行，要如何才能獲得呢？ 必定要依靠善知識，然後才能完全獲得。

（二四）

再次，如果有人作惡應當墮入地獄，遇到善知識就能消除罪業，得以轉生人天。

我曾經聽說，有一個婆迦利人來到中天竺，當時天竺國王就任命他為聚落的首領。當時聚落中有很多婆羅門，其中有親近的人為聚落首領講述《羅摩衍那》和《婆羅多》的故事，說在戰場上戰死的人死後會升天，跳入火中自殺的人也會升天，還說天上種種快樂，用巧妙的辭藻這樣說，使得聚落首領心意動搖，認為必定有這樣的事。於是就挖了一個火坑，堆積香木，準備舉行婆羅門集會，眾人聚集來到會場，這時聚落首領將要跳入火中。這個聚落首領之前與一位釋迦族比丘相識，當時比丘來到他家，看到聚落首領在家中佈置了各種裝飾，比丘問道：『想要做什麼？』聚落首領說：『我想要昇天。』比丘問道：『你打算怎麼去？』他立刻回答說：『我跳入火坑就能昇天。』比丘問道：『你瞭解天道嗎？』他回答說：『不瞭解。』

English version Falsely relying on the power of a king, they throw themselves off cliffs into flames, In the harsh winter months, they let the ice assault their bodies, In the sweltering heat of summer, they scorch themselves with five kinds of heat, They sleep on beds made of rafters and thorns, They cross mountains and seas, worshipping fire and chanting incantations. Such ascetic practices cannot attain Nirvana, Only through cultivating meditative wisdom, observing precepts, listening to the Dharma, and focusing diligently. How can such Dharma practices be obtained? It must be through relying on a virtuous teacher, then one can fully obtain them.

(24)

Furthermore, if a person commits evil and should fall into hell, encountering a virtuous teacher can eliminate their sins and allow them to be reborn in the human or heavenly realms.

I once heard that a person from Vakkali came to Central India, and the king of India appointed him as the head of a village. At that time, there were many Brahmins in the village, and some who were close to the village head told him stories from the 'Ramayana' and 'Mahabharata', saying that those who die in battle are reborn in heaven, and those who jump into fire also go to heaven. They also described the various pleasures of heaven, using skillful language to sway the village head, who believed it to be true. So he dug a fire pit, piled up fragrant wood, and prepared to hold a Brahmin gathering. People gathered at the site, and the village head was about to jump into the fire. This village head had previously known a Shakya monk. At that time, the monk came to his house and saw the village head had decorated his home with various ornaments. The monk asked, 'What are you planning to do?' The village head said, 'I want to go to heaven.' The monk asked, 'How do you plan to go?' He immediately replied, 'I will jump into the fire pit and go to heaven.' The monk asked, 'Do you understand the path to heaven?' He replied, 'No, I don't.'

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。」比丘問言：「汝若不知，云何得去？汝今行時，從一聚落至一聚落，尚須引導而知途路，況彼天上道路長遠？忉利天上去此三百三十六萬里，無人引導，何由能得至彼天上？若天上樂者，彼上座婆羅門，年既老大貧于財物，其婦又老面首醜惡，何所愛樂？何不將去共向天上？」時彼聚落主既聞語已，作是思惟：「若投火坑得生天者，彼婆羅門應共我去。所以者何？彼婆羅門貧窮困苦無可愛戀，應當舍苦就彼天樂；若其不去，徒作欺誑欲殺於我。」作是念已，即便前捉上座婆羅門手，欲共投火俱向天上。時婆羅門挌不肯去。何以故？婆羅門等但為錢財來至會所。時聚落主見婆羅門不欲入火，即說偈言：

「如所聞上天，　　眾樂不可計， 觸物生貪著，　　視東而忘西。 計其家所有，　　一切眾樂具， 比方于天上，　　猶若以芥子， 以方于太山，　　若其必少欲， 而無貪著者，　　我今觀察汝， 貪慾劇熾火。　　若不用婦女， 看守醜老妻，　　而來至此會， 貪求于錢財，　　用供給其家。 若愛戀其子，　　不欲生天者， 計彼生天力，　　過足護汝子。 若不知天道，　　何故使我往？ 設知天道者，　　何故格不去？ 云何喜教人，　　欲使我投火？ 或貪我財物，　　欲得分取用？ 云何無悲愍，　　苦酷乃如是？ 或是先世怨，　　必是大欺誑， 與死作伴黨，　　勸令我生天。 勸㢡我令死，　　強逼我入火， 教人遠家居，　　修于苦行法

現代漢語譯本：比丘問道：『你如果不知道，怎麼能去呢？你現在行走時，從一個村落到另一個村落，尚且需要引導才能知道道路，何況那通往天上的道路遙遠？忉利天距離這裡有三百三十六萬里，沒有人引導，怎麼能夠到達天上？如果天上快樂，那位上座婆羅門，年紀已經老邁，又貧窮，他的妻子又老又醜，有什麼值得愛戀的？為什麼不帶著他們一起去天上呢？』當時，那個村落的首領聽了這話，心中思忖：『如果跳入火坑就能昇天，那位婆羅門應該和我一起去。為什麼呢？那位婆羅門貧窮困苦，沒有什麼值得留戀的，應該捨棄痛苦去享受天上的快樂；如果他不肯去，那就是在欺騙我，想要殺害我。』想到這裡，他立刻上前抓住上座婆羅門的手，想要一起跳入火中，一同前往天上。當時，婆羅門卻掙扎著不肯去。為什麼呢？因為婆羅門等人只是爲了錢財才來到集會場所。當時，村落首領見婆羅門不願入火，就說了偈語： 『如你所說，天上，各種快樂數不勝數，接觸到任何事物都會產生貪戀，看著東邊就忘了西邊。就算把家裡的所有，一切享樂的器具，和天上相比，也就像芥子一樣渺小，和泰山相比，更是微不足道。如果真的少欲，沒有貪戀，我觀察你，貪慾卻像熾熱的火焰一樣。如果不是爲了女人，看守著醜陋衰老的妻子，又怎麼會來到這裡參加集會，貪求錢財，用來供養你的家庭？如果愛戀你的孩子，不想昇天，那麼昇天的力量，也足夠保護你的孩子。如果你不知道天上的道路，為什麼要讓我去？如果知道天上的道路，為什麼又掙扎著不去？為什麼喜歡教唆別人，想要讓我跳入火中？或許是貪圖我的財物，想要分一杯羹？為什麼沒有一點悲憫之心，如此殘酷？或許是前世的仇怨，一定是巨大的欺騙，與死亡為伍，勸說我昇天。勸說我送死，強迫我跳入火中，教唆別人遠離家園，修行苦行之法。』

English version: The monk asked, 'If you don't know, how can you go? When you travel now, from one village to another, you still need guidance to know the way, let alone the long road to heaven? The Trayastrimsa Heaven is three hundred and thirty-six million miles away from here. Without guidance, how can one reach that heaven? If there is joy in heaven, that elder Brahmin, being old and poor, and his wife being old and ugly, what is there to love? Why not take them with you to heaven?' At that time, the village chief, having heard these words, thought to himself, 'If jumping into a fire pit can lead to rebirth in heaven, that Brahmin should go with me. Why? That Brahmin is poor and miserable, with nothing to cherish, and should abandon suffering to enjoy the pleasures of heaven; if he refuses to go, then he is deceiving me and wants to kill me.' Having thought this, he immediately grabbed the elder Brahmin's hand, wanting to jump into the fire together and go to heaven. At that time, the Brahmin struggled and refused to go. Why? Because the Brahmins and others only came to the gathering place for money. At that time, the village chief, seeing that the Brahmin did not want to enter the fire, spoke a verse: 'As you have heard, in heaven, the various joys are countless, touching anything will give rise to greed, looking east you forget the west. Even if you compare all the possessions in your home, all the instruments of pleasure, to heaven, they are like a mustard seed, and compared to Mount Tai, they are even more insignificant. If you truly have few desires and no greed, I observe you, but your greed is like a blazing fire. If it were not for women, guarding your ugly and old wife, why would you come here to attend this gathering, greedily seeking money to support your family? If you love your children and do not want to go to heaven, then the power of going to heaven is enough to protect your children. If you do not know the way to heaven, why make me go? If you know the way to heaven, why struggle and refuse to go? Why do you like to incite others, wanting me to jump into the fire? Perhaps you are greedy for my wealth, wanting to take a share? Why have no compassion, being so cruel? Perhaps it is a grudge from a past life, it must be a great deception, being in league with death, persuading me to go to heaven. Persuading me to die, forcing me to jump into the fire, inciting others to leave their homes and practice asceticism.'

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。 投淵及赴火，　　自餓示斷食， 觀其教旨意，　　欲令門斷絕。 斯諸婆羅門，　　樂為殺害事， 是故我舍離，　　當入于佛法。 佛法大慈悲，　　終不傷害物， 大火焚山野，　　麋鹿皆避走。 由其愛性命，　　求覓清涼處， 我今亦應爾，　　歸誠求救護。」

爾時比丘見婆迦利心已厭患諸婆羅門，於三寶所深生信敬，贊言：「善哉善哉！慧命！汝於今者始在天道。」即說偈言：

「佛語至天道，　　及以解脫道， 此語決定至，　　中間終無錯。 一切智說道，　　廣略之別相， 無害實語等，　　施及伏諸根。 是道與天道，　　斯非諸苦行， 投淵赴火等，　　之所能獲得。 此可作死緣，　　非天解脫因， 往古人壽長，　　諸仙壽亦長。 厭患此身故，　　不欲久住世， 先習諸禪定，　　斷于欲界結， 自知舍是身，　　必生於梵天。 無由得喪命，　　投淵而赴火， 由此喪命故，　　得生梵天中。 禪定斷結故，　　而得生梵天， 不由投巖火，　　得生於天上。 彼有同伴仙，　　以天眼觀察， 此死生何處？　　見生梵天中， 先見投淵死，　　謂以此生天。 餘者愚不見，　　謂為投淵火， 得生梵天上，　　是故生倒見。 諸餘婆羅門，　　愚癡無智慧， 不觀修禪定，　　斷除諸結使， 但睹投淵火，　　謂得生天上。 由是倒惑故，　　遂生諸經論， 愚者皆信受，　　投淵而赴火

現代漢語譯本 跳入深淵，奔向烈火，他們還以絕食來表示斷絕塵緣。 觀察他們的教義，意圖是讓門徒斷絕一切。 這些婆羅門，樂於從事殺害之事。 因此我捨棄他們，應當皈依佛法。 佛法充滿慈悲，終究不會傷害任何生命。 大火焚燒山野，麋鹿都會躲避逃走。 因為它們愛惜生命，尋求清涼之處。 我現在也應該這樣，真心皈依尋求救護。 當時，比丘見婆迦利心中已經厭惡婆羅門，對三寶產生了深深的敬信，讚歎道：『善哉善哉！慧命！你現在才算是走上了正道。』 隨即說了偈語： 『佛陀的教誨通向天道，以及解脫之道， 這些教誨必定真實，中間絕無謬誤。 一切智者所說的道，有廣略之分， 是無害的真理，包括佈施和調伏諸根。 這條道路通向天道，並非那些苦行所能達到， 跳入深淵，奔向烈火等行為， 只能導致死亡，並非通向天界和解脫的原因。 往昔人們壽命很長，諸位仙人的壽命也很長。 他們厭惡這個身體，不願長久住世， 先修習各種禪定，斷除欲界的束縛， 自己知道捨棄這個身體后，必定會生到梵天。 不是因為喪命，跳入深淵或奔向烈火， 由此喪命，就能生到梵天之中。 而是因為禪定斷除束縛，才能生到梵天， 不是因為跳入懸崖或火中，就能生到天上。 那些同伴仙人，用天眼觀察， 此人死後生到何處？看見他生到梵天之中， 先前看到他跳入深淵而死，就認為因此而生天。 其餘愚昧的人看不見真相，認為跳入深淵或火中， 就能生到梵天之上，因此產生了顛倒的見解。 那些婆羅門，愚癡沒有智慧， 不觀察修習禪定，斷除各種煩惱， 只看到跳入深淵或火中，就認為能生到天上。 由於這種顛倒的迷惑，就產生了各種經論， 愚昧的人都信奉接受，跳入深淵或奔向烈火。

English version Throwing themselves into the abyss and rushing into the fire, they also show their detachment by fasting. Observing their teachings, the intention is to make disciples sever all ties. These Brahmins are happy to engage in acts of killing. Therefore, I abandon them and should take refuge in the Buddha's teachings. The Buddha's teachings are full of compassion and will never harm any living being. When a great fire burns the mountains and fields, deer will flee to avoid it. Because they cherish their lives and seek a cool place. I should also do the same now, sincerely taking refuge and seeking protection. At that time, the monk saw that Vakkali's heart had already grown weary of the Brahmins and had developed deep faith and respect for the Three Jewels, and praised him, saying, 'Well done, well done! Wise one! You have now finally embarked on the right path.' Then he spoke in verse: 'The Buddha's teachings lead to the heavenly realm and the path of liberation, These teachings are certainly true, and there is no error in between. The path spoken by the All-Knowing One has both broad and concise aspects, It is a harmless truth, including giving and subduing the senses. This path leads to the heavenly realm, which cannot be attained by those ascetic practices, Jumping into the abyss and rushing into the fire, etc., Can only lead to death, not the cause of reaching the heavens and liberation. In the past, people lived long lives, and the lives of the immortals were also long. They were weary of this body and did not want to live in the world for long, First, they practiced various meditations, cutting off the bonds of the desire realm, Knowing that after abandoning this body, they would surely be born in the Brahma realm. It is not because of losing one's life, jumping into the abyss or rushing into the fire, That one can be born in the Brahma realm by losing one's life. It is because of meditation that one cuts off the bonds and is born in the Brahma realm, Not by jumping into a cliff or fire that one can be born in heaven. Those fellow immortals, observing with their heavenly eyes, Where was this person born after death? They saw him born in the Brahma realm, Having previously seen him die by jumping into the abyss, they thought he was born in heaven because of this. The rest of the ignorant people do not see the truth, thinking that by jumping into the abyss or fire, One can be born in the Brahma realm, thus giving rise to inverted views. Those Brahmins, foolish and without wisdom, Do not observe the practice of meditation, cutting off various afflictions, Only seeing the act of jumping into the abyss or fire, they think one can be born in heaven. Because of this inverted delusion, various scriptures and theories have arisen, And the foolish all believe and accept, jumping into the abyss or rushing into the fire.

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。 智人善觀察，　　捨棄而不為， 修行諸善法，　　以為天道因。 投淵赴火等，　　非是修善行， 可得脫死緣，　　亦非生天因； 身心依佛法，　　是名寂滅道。 用是外道為？　　無果徒受苦， 鉆水求醍醐，　　雖勞永難得。」

（二五）

複次，夫修施者當離八危，若積財寶危難甚多，智人修施是乃堅牢。

我昔曾聞，有一國王謫罰商賈，而告之言：「汝所有財悉䟽示我。」估客至家，思惟先來所施之物，施諸乞兒一餐之食，乃至並施鳥獸所有穀草，悉䟽示王。王見是已問言：「如此之事何故䟽來？」估客答言：「王先約敕所有財物悉䟽示我，我所有財䟽牒者是。」即說偈言：

「五家共有者，　　今悉在家中， 我今所牒者，　　無有能侵奪。 如此所牒者，　　王賊及水火， 皆所不能侵。　　假設七日出， 須彌及巨海，　　一切悉融消， 如此所施物，　　不能燒一毫。 錢財寄父母，　　兄弟及姊妹， 一切諸親友，　　悉皆有敗失； 唯有所施物，　　終不可敗衰。 施為行寶藏，　　世世恒隨人， 施為極親友，　　無有能壞者， 貧窮之巨海，　　極大可怖畏， 施是堅牢船，　　唯有惠施者， 能得度彼岸。　　我知施果報， 是故無畏說，　　所牒是我財。 家中有財寶，　　五家之所共， 是故不敢牒，　　言是我所有。」

王聞是語心生歡喜，贊言：「善哉！汝是福勝人，我今不用汝所有物。如汝所說，施是汝財，余財悉共

現代漢語譯本 智者善於觀察，會捨棄那些無益的行為，轉而修行各種善法，認為這是通往天道的因緣。 跳入深淵或投入火中等行為，並非是修善之舉，不能使人擺脫死亡的束縛，也不是升入天界的因緣。 只有身心依循佛法，才是通往寂滅的道路。 為何要採用外道的方法呢？那隻會徒勞無功，白白受苦，就像在水中鉆木取火，即使再努力也永遠無法得到。

此外，修行佈施的人應當遠離八種危險。如果積聚財寶，危險會非常多，智者修行佈施才是最穩固可靠的。

我曾經聽說，有一位國王懲罰商人，並告訴他們：『你們所有的財產都要如實登記給我。』商人回到家，思索著自己過去所佈施的東西，包括施捨給乞丐的一餐飯，甚至施捨給鳥獸的穀草，都如實登記給了國王。 國王看到后問道：『這些事情為何也要登記？』商人回答說：『國王您先前命令我如實登記所有財產，我所登記的都是我的財產。』 於是，商人說了這樣一首偈語： 『五家共有的財產，現在都還在家中，我所登記的這些，沒有人能夠侵奪。 我所登記的這些，無論是國王、盜賊還是水火，都無法侵犯。 即使七個太陽同時出現，須彌山和大海都會被融化，我所佈施的這些東西，連一毫都不會被燒燬。 錢財寄存在父母、兄弟姐妹以及其他親友那裡，都會有敗壞損失的可能；只有佈施出去的財物，永遠不會敗壞衰退。 佈施是行走的寶藏，生生世世都會跟隨自己，佈施是最親密的朋友，沒有人能夠破壞它。 貧窮的苦海，極其巨大而可怕，佈施是堅固的船隻，只有樂於佈施的人，才能渡過苦海到達彼岸。 我知道佈施的果報，所以無所畏懼地說，我所登記的才是我的財產。 家中的財寶，是五家共同擁有的，所以我不敢登記，說那是我的所有。』 國王聽了這些話，心中非常歡喜，讚歎道：『太好了！你真是個有福報的人，我不再要你的任何東西。正如你所說，佈施才是你的財產，其餘的財產都是大家共有的。』

English version The wise are good at observing, they abandon what is not beneficial, and instead cultivate various good deeds, believing this to be the cause of the heavenly path. Actions such as jumping into a deep abyss or throwing oneself into fire are not acts of cultivating goodness, they cannot free one from the bonds of death, nor are they the cause of ascending to the heavens. Only by following the Buddha's teachings with body and mind is the path to Nirvana. Why adopt the methods of external paths? That will only be futile, suffering in vain, like trying to drill wood to get fire from water, no matter how hard you try, you will never succeed.

Furthermore, those who practice giving should stay away from eight dangers. If one accumulates wealth, there will be many dangers. The wise practice giving, which is the most secure.

I once heard that a king punished merchants and told them: 'You must truthfully register all your possessions to me.' The merchants returned home, thinking about what they had given away in the past, including a meal given to beggars, and even the grass given to birds and beasts, and registered it all to the king. Upon seeing this, the king asked: 'Why did you register these things?' The merchant replied: 'Your Majesty ordered me to truthfully register all my possessions, and what I have registered is my property.' Then, the merchant spoke this verse: 'The property shared by five families is still in the house, what I have registered, no one can seize. What I have registered, neither the king, nor thieves, nor water or fire can invade. Even if seven suns appear at the same time, Mount Sumeru and the great sea will melt away, but what I have given away will not be burned even a hair. Money and wealth entrusted to parents, siblings, and other relatives and friends, all have the possibility of being lost or ruined; only what has been given away will never decay or decline. Giving is a treasure that travels with you, following you through lifetimes, giving is the closest friend, no one can destroy it. The sea of poverty is extremely vast and terrifying, giving is a sturdy ship, only those who are willing to give can cross the sea of suffering and reach the other shore. I know the karmic results of giving, so I say without fear, what I have registered is my property. The wealth in the house is shared by five families, so I dare not register it, saying it is all mine.' Upon hearing these words, the king was very pleased and praised: 'Excellent! You are truly a blessed person, I no longer want anything from you. As you said, giving is your property, the rest of the property is shared by everyone.'

---

。」爾時國王即說偈言：

「若行惠施者，　　自手而過與， 應發歡喜心，　　勿生悔恨想， 是故未來世，　　人天受快樂。 所有資財物，　　眼見己財寶， 分散屬諸家，　　不能速疾施， 無能侵奪者。　　若人慳不施， 終為他所奪，　　現在惡名聞， 來生多貧乏，　　是為最愚癡。 見他人屋宅，　　及以眾財寶， 死後眾家用，　　毫釐不逐己。 目睹如此事，　　不能生厭惡， 速疾舍財物，　　財不五家共， 唯有修惠施。　　死時一切舍， 無有隨己者，　　決定必舍離， 然不得施報。　　以見是事故， 智者必應施，　　二事俱名施， 應當自施與。　　檀越如大象， 津膩香常流，　　如是智檀越， 功德利充滿，　　世人所讚歎。 饒財慳不施，　　為世所嗤笑。 設復有財錢，　　見乞方背去， 雖復饒財寶，　　名為貧衰患。 施者雖貧窮，　　常名有財富， 慳貪雖多財，　　不脫貧衰患。 檀越以水施，　　洗除心貪垢， 慳無善樂報，　　趣于死徑路， 必墜深坑阱。　　種種眾寶物， 象馬與牛羊，　　神逝氣絕時， 一切悉捨去，　　臨終生苦惱， 以是生眷戀，　　怖畏大熱惱。 修施者臨終，　　歡樂無悔恨。 慳嫉智者譏，　　施者貧與富， 恒常受快樂。　　慳者如塳間， 人皆避遠離，　　慳貪者雖存， 其實同餓鬼。　　施者有名稱， 一切所欽仰，　　智者之所愛， 命終生天上

現代漢語譯本： 當時國王就說了這首偈語： 『如果施行佈施，應當親手給予，要心懷歡喜，不要產生後悔的想法，因此未來世，人天都能享受快樂。 所有的資財物品，眼見是自己的財寶，分散給各家，卻不能快速佈施，沒有人能夠侵佔奪取。 如果有人吝嗇不施捨，最終會被他人奪走，現在會落得惡名，來生會更加貧乏，這是最愚蠢的。 看到他人的房屋宅院，以及各種財寶，死後都歸眾人使用，沒有一絲一毫會跟隨自己。 親眼目睹這樣的事情，卻不能產生厭惡，要快速捨棄財物，財物不會永遠屬於五家共有，只有修行佈施才是正道。 死亡時一切都要捨棄，沒有一樣能跟隨自己，註定要舍離，卻得不到佈施的果報。 因為看到這個道理，智者必定應當佈施，施與和自施都稱為佈施，應當自己施與。 佈施者就像大象，身上常流淌著香液，這樣的有智慧的佈施者，功德利益充滿，為世人所讚歎。 擁有財富卻吝嗇不施捨，會被世人嘲笑。 即使有錢財，看到乞討的人就轉身離去，雖然擁有很多財寶，卻被稱為貧窮衰敗的禍患。 佈施的人即使貧窮，也常被稱為富有，吝嗇貪婪的人即使有很多財富，也擺脫不了貧窮衰敗的禍患。 佈施者用水佈施，洗滌心中的貪婪污垢，吝嗇的人沒有善報，走向死亡的道路，必定會墜入深坑。 各種各樣的珍寶，大象、馬和牛羊，當神識消散、氣息斷絕時，一切都會捨棄，臨終時會產生痛苦煩惱，因為對這些產生眷戀，所以會恐懼和感到極度熱惱。 修行佈施的人臨終時，會感到快樂而沒有悔恨。 吝嗇嫉妒的人會被智者譏笑，佈施的人無論是貧窮還是富有，都能恒常享受快樂。 吝嗇的人就像墳墓，人們都會避開遠離，吝嗇貪婪的人雖然活著，其實和餓鬼一樣。 佈施的人有美名，被所有人欽佩仰慕，被智者所喜愛，命終後會升入天界。'

English version: At that time, the king spoke this verse: 'If one practices giving, they should give with their own hands, they should have a joyful heart, and not have thoughts of regret. Therefore, in future lives, humans and gods will enjoy happiness. All material possessions, seeing them as one's own treasures, are distributed among various families, yet one cannot quickly give them away. No one can seize or take them away. If someone is stingy and does not give, they will eventually be taken by others, they will have a bad reputation now, and they will be even more impoverished in the next life. This is the most foolish thing to do. Seeing others' houses and various treasures, after death, they are all used by everyone, not a single bit will follow oneself. Witnessing such things, yet not being able to generate disgust, one should quickly give away possessions. Possessions will not forever belong to five families. Only practicing giving is the right path. At the time of death, everything must be given up, nothing can follow oneself. It is destined to be given up, yet one will not receive the rewards of giving. Because of seeing this truth, the wise should definitely give. Giving and self-giving are both called giving. One should give by oneself. A giver is like an elephant, with fragrant liquid constantly flowing from its body. Such a wise giver, their merits and benefits are full, and they are praised by the world. Having wealth but being stingy and not giving will be ridiculed by the world. Even if one has wealth, seeing a beggar, they turn away. Although they have many treasures, they are called the calamity of poverty and decline. A giver, even if poor, is always called wealthy. A stingy and greedy person, even if they have much wealth, cannot escape the calamity of poverty and decline. A giver, by giving water, washes away the defilement of greed in their heart. A stingy person has no good rewards, they walk the path of death, and will surely fall into a deep pit. All kinds of precious treasures, elephants, horses, and cattle and sheep, when consciousness dissipates and breath ceases, everything will be given up. At the time of death, one will have pain and distress, because of attachment to these things, one will be fearful and feel extreme heat. A person who practices giving, at the time of death, will feel joy and have no regrets. A stingy and jealous person will be ridiculed by the wise. A giver, whether poor or rich, can always enjoy happiness. A stingy person is like a tomb, people will avoid and stay away. A stingy and greedy person, although alive, is actually like a hungry ghost. A giver has a good name, is admired by all, is loved by the wise, and after death, will ascend to the heavens.'

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。　　諸有愛己者， 云何不修施？　　施為善好伴。 勝妙之資糧，　　不用車馬乘， 一切眾侍衛。　　施為行寶藏， 後世之津樑，　　佈施離眾難， 五家不能侵。　　何有愛己者， 而當不修施？　　若施百千萬， 後身得少許，　　尚應修佈施， 況少修惠施，　　大獲于福報？ 是故有智者，　　應當修佈施。」

（二六）

複次，若聞正說，能解于縛。

我昔曾聞，德叉尸羅國有罪之人閉僧坊中，于其夜中眾僧說法，其被閉者來至僧中次坐聽法。有一比丘說于生死逆順之經，說言：「佛告諸比丘：『凡愚之人不聞法者，不知色、不知色習、不知色味、不知色過患、不知色出要、不知色厭，一切眾生如實不知如是過患。若為色縛，是名真縛。何謂色縛？視見端正，是名色縛。為色縛者內盡被縛。而此色者于生死中不知其根，生死大河無濟渡處，不知生死出要，于生死中被諸繫縛，從此身縛乃至後身。』」時被閉者，聞說是法思惟其義，憶持不忘讀誦通利。時王遣人解其繫縛，所親知識眷屬將從，欣其得脫皆來問訊。時被縛者，即說偈言：

「汝見我縛解，　　慰問生歡喜， 凡夫愚癡者，　　常縛未曾解。 色縛于凡夫，　　五陰悉羈繫， 生能縛於物，　　死縛亦復然。 今身至後世，　　未始不繫縛， 輪迴羈縛中，　　數數受生死。 我從彼師所，　　聞說如是言， 此語我耳聞，　　一切種智說。 一切諸結使，　　繫縛於我心， 如牛軛所縛

現代漢語譯本：那些愛自己的人，為什麼不修行佈施呢？佈施是最好的伴侶，是殊勝的資糧。它不需要車馬，也不需要侍衛。佈施是行走的寶藏，是來世的橋樑。佈施能使人遠離各種災難，不被五家所侵奪。如果有人愛自己，怎麼能不修行佈施呢？如果佈施百千萬，來世只能得到少許，尚且應該修行佈施，更何況只是稍微佈施，就能獲得巨大的福報呢？因此，有智慧的人，應當修行佈施。 現代漢語譯本：此外，如果聽到正確的說法，就能解脫束縛。我曾經聽說，在德叉尸羅國，有罪的人被關在僧院裡。在夜晚，眾僧說法，那些被關的人來到僧眾中依次坐下聽法。有一位比丘講述關於生死逆順的經典，說：『佛告訴諸比丘：『凡是愚昧的人，沒有聽聞佛法的人，不知道色，不知道色的習性，不知道色的滋味，不知道色的過患，不知道色出離的方法，不知道對色的厭離。一切眾生都如實不知道這些過患。如果被色所束縛，這就是真正的束縛。什麼是色縛呢？看到美好的事物，這就是色縛。被色縛的人，內心完全被束縛。而這個色，在生死輪迴中不知道它的根源，生死的大河沒有可以渡過的地方，不知道生死出離的方法，在生死中被各種束縛，從今生被束縛到後世。』當時被關的人，聽到這些說法，思考其中的含義，記住不忘，讀誦通達。當時國王派人解開他的束縛，他的親戚朋友都來迎接他，為他獲得解脫而高興，都來問候他。當時被束縛的人，就說了偈語：『你們看到我解脫了束縛，慰問我，感到歡喜，凡夫愚癡的人，常常被束縛，從未解脫。色束縛著凡夫，五蘊都被羈絆。生能束縛事物，死也同樣如此。今生到後世，從未不被束縛，在輪迴的羈絆中，一次又一次地承受生死。我從我的老師那裡，聽到了這樣的話，這些話我親耳聽到，是具有一切智慧的人說的。一切的煩惱，都束縛著我的心，就像牛被軛所束縛一樣。』

English version: Those who love themselves, why do they not practice giving? Giving is the best companion, it is a superior resource. It does not require carriages or guards. Giving is a walking treasure, a bridge to the next life. Giving can keep people away from all kinds of disasters and cannot be seized by the five families. If someone loves themselves, how can they not practice giving? If one gives hundreds of millions, one can only get a little in the next life, and one should still practice giving, let alone just a little giving, which can obtain great blessings? Therefore, wise people should practice giving. English version: Furthermore, if one hears the correct teachings, one can be freed from bondage. I once heard that in the country of Taxila, criminals were imprisoned in monasteries. At night, the monks would preach, and those who were imprisoned would come and sit in order to listen to the Dharma. A certain monk spoke about the sutra of the reverse and forward flow of birth and death, saying: 『The Buddha told the monks: 『All foolish people who have not heard the Dharma do not know form, do not know the habit of form, do not know the taste of form, do not know the faults of form, do not know the way out of form, and do not know the aversion to form. All sentient beings do not truly know these faults. If one is bound by form, this is true bondage. What is the bondage of form? Seeing beautiful things, this is the bondage of form. Those who are bound by form are completely bound within. And this form, in the cycle of birth and death, does not know its root, the great river of birth and death has no place to cross, does not know the way out of birth and death, and is bound by various bonds in birth and death, from this life to the next.』 At that time, the imprisoned person, upon hearing these teachings, pondered their meaning, remembered them without forgetting, and recited them fluently. Then the king sent people to release him from his bonds, and his relatives and friends came to greet him, happy for his release, and came to inquire about him. At that time, the bound person spoke a verse: 『You see that I am released from my bonds, and you are happy to comfort me. Ordinary foolish people are always bound and have never been released. Form binds ordinary people, and the five aggregates are all fettered. Birth can bind things, and death is the same. From this life to the next, one is never not bound, and in the fetters of reincarnation, one endures birth and death again and again. I heard these words from my teacher, these words I heard with my own ears, spoken by one who has all wisdom. All afflictions bind my heart, just as an ox is bound by a yoke.』

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。　　我有如斯縛， 于中未解脫，　　云何汝等輩， 言我從縛解。　　汝等於我所， 若實愛念者，　　當爲見啟王， 令我得出家。　　正見跡在前， 寂滅之彼岸，　　若獲如是事， 乃可名解脫。　　若得出家者， 便為是離縛，　　真實得解脫。」

爾時眷屬聞是語已，啟白于王，便得出家。既出家已。精勤修道得阿羅漢。而彼罪人閉系僧坊，以聽法故尚得解脫，況故聽法！是故行人于塔寺所宜往聽法。

（二七）

複次，病苦篤時言教不行，漫現強健，所可作事宜應速作。

我昔曾聞，法王阿育身遇重患，得諸財物，盡用施僧。又從諸臣索種種寶，時諸臣等不肯復與，唯得半庵摩勒果欲以奉僧，便集臣相而告之言：「即於今日誰為王者？誰言教行？」諸臣答言：「唯有大王威德所領，遍閻浮提言教得行。」王說偈言：

「汝稱我為王，　　教令得行者， 將順於我意，　　故作如是說。 汝等作斯言，　　悉皆是妄語， 我言教已壞，　　一切不自由。 唯有此半果，　　于中得自在， 富貴是凡鄙，　　咄哉可呵責。 譬如山頂河，　　瀑疾不暫停， 吾雖為人帝，　　貧窮忽至我， 貧窮世所畏，　　速疾至我所。」

說是偈已，又復讚歎世尊所說真實不虛，復說偈言：

「富貴雖熾盛，　　會必有衰滅， 富貴人希樂，　　衰滅世憎惡， 此言不虛妄，　　瞿曇之所說

現代漢語譯本：我有這樣的束縛，如果我沒有從中解脫，你們怎麼能說我已經從束縛中解脫了呢？如果你們真的愛我、想念我，就應該去請求國王，讓我能夠出家。只有走上正見的道路，到達寂滅的彼岸，如果能夠實現這些，才可以稱之為解脫。如果能夠出家，那就是脫離了束縛，才是真正的解脫。 當時，我的親屬聽了這些話，就去稟告國王，我因此得以出家。出家后，我精勤修行，證得了阿羅漢果位。而那個被關在僧院的罪人，因為聽聞佛法尚且能夠得到解脫，更何況是主動去聽聞佛法呢！所以修行人應該到佛塔寺廟去聽聞佛法。 其次，當病痛嚴重時，教誨也難以實行，不要勉強表現得強壯，應該儘快去做應該做的事情。 我曾經聽說，法王阿育王身患重病，他將所有的財物都用來佈施給僧人。他又向大臣們索要各種寶物，當時大臣們不肯再給，只得到半個庵摩勒果想要供奉給僧人，於是他召集大臣們，告訴他們說：『今天誰是國王？誰的命令可以通行？』大臣們回答說：『只有大王的威德所統領，遍佈閻浮提，命令才能通行。』國王說了偈語： 『你們稱我為王，說我的命令可以通行，這是爲了順從我的意思，所以才這樣說。你們說這些話，都是虛妄的，我的命令已經失效，一切都不由我做主。只有這半個果子，我還能自由支配，富貴是凡俗鄙陋的東西，真是可悲可嘆。就像山頂的河流，瀑布急速不停留，我雖然是人間的帝王，貧窮卻突然降臨到我身上，貧窮是世人所畏懼的，它迅速地來到了我這裡。』 說完偈語后，他又讚歎世尊所說的真實不虛，又說了偈語： 『富貴雖然興盛，終究會有衰敗滅亡的時候，富貴是人們所喜愛的，衰敗滅亡是世人所憎惡的，這些話不是虛妄的，是瞿曇所說的。』

English version: I have such bonds, if I am not liberated from them, how can you say that I am liberated from bonds? If you truly love me and miss me, you should go and request the king to allow me to leave home. Only by walking the path of right view and reaching the shore of Nirvana, if these can be achieved, can it be called liberation. If one can leave home, that is to be free from bonds, that is true liberation. At that time, my relatives, upon hearing these words, went to inform the king, and I was thus able to leave home. After leaving home, I diligently practiced and attained the state of Arhat. And that prisoner who was confined in the monastery, because of hearing the Dharma, was still able to attain liberation, how much more so for those who actively seek to hear the Dharma! Therefore, practitioners should go to pagodas and temples to hear the Dharma. Furthermore, when illness is severe, teachings are difficult to implement, do not force yourself to appear strong, you should do what needs to be done as soon as possible. I once heard that King Ashoka, the Dharma King, was seriously ill, and he used all his wealth to give alms to the monks. He also asked his ministers for various treasures, but the ministers were unwilling to give any more. He only obtained half an Amalaka fruit to offer to the monks. So he gathered his ministers and told them: 'Who is the king today? Whose orders are carried out?' The ministers replied: 'Only the king's power and virtue can command, and his orders are carried out throughout Jambudvipa.' The king spoke a verse: 'You call me king, and say that my orders are carried out, this is to comply with my wishes, that is why you say so. Your words are all false, my orders have become ineffective, and I am not free to do anything. Only this half fruit, I can still control freely, wealth and nobility are vulgar and lowly things, how sad and lamentable. Like a river on a mountain top, a waterfall rushes down without stopping, although I am the emperor of the world, poverty suddenly comes upon me, poverty is what the world fears, it has quickly come to me.' After speaking the verse, he praised the truthfulness of what the World Honored One had said, and spoke another verse: 'Although wealth and nobility are flourishing, they will eventually decline and perish. Wealth and nobility are what people desire, decline and perish are what the world hates. These words are not false, they are what Gautama said.'

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。 我于往日時，　　設有諸言教， 心念而發言，　　言必不墜落， 鬼神奉承命，　　遍於四海內， 聞者咸受用，　　無有違逆者。 如河沖大山，　　激水還回流， 衰敗如大山，　　遮吾都不行。 我昔有言教，　　無敢有逆者， 未曾有奸惡，　　寇難見拒違， 覆蓋于大地，　　無能違逆者， 男女與大小，　　無敢不敬從， 設有違教者，　　我悉能摧伏。 諸有苦難者，　　安慰救濟之， 病苦及貧窮，　　無不療治者。 我今福德盡，　　貧窮忽然至， 困厄乃如斯。　　我是阿育王， 云何遭此苦？　　如阿輸伽樹， 斫根令斷絕，　　花葉及枝莖， 一切皆萎干，　　我今亦如是。」

「富貴幻化不得久停。」顧見傍醫而作是言：「咄可惡賤富貴暫有，猶如電光，如焰速滅又如象耳動搖不停，亦如蛇舌鼓動不息，又如朝露見日則干。曾從他聞說如是偈：

「『富貴利難止，　　輕躁不暫停， 智者應善知，　　無得憍放逸， 此身及後世，　　宜當求自利。 若得富貴者，　　雖復慳守護， 百方皆毀敗，　　富貴猶在行， 如蛇行不直。　　若善觀察者， 于其強健時，　　宜速作福德。 若復遭病苦，　　心應常修福， 不必在形骸。　　其家親屬等， 若知必死者，　　己雖有財物， 不得自在施。　　安利獲錢財， 值遇福田處，　　便可速施與。 若於身強健，　　及己病苦時， 宜常修佈施，　　等無有別異。 然此諸財物，　　唯有過患耳

現代漢語譯本 『我過去的時候，曾設立許多教誨，心中所想便說出來，說出的話必定不會落空。鬼神都聽從我的命令，遍佈四海之內，聽到的人都樂於接受，沒有誰敢違抗。就像河流衝擊大山，激起的水流還會迴流，衰敗就像大山一樣，阻擋我前進的道路。我以前的教誨，沒有人敢違逆，從未有過奸邪，寇難也都被我拒絕。我的威望覆蓋大地，沒有人能夠違抗，男女老少，沒有誰敢不敬畏順從。如果有違背教誨的人，我都能將其摧毀。那些遭受苦難的人，我都安慰救濟他們，疾病痛苦和貧窮，沒有我不能治癒的。如今我的福德耗盡，貧窮突然降臨，困境竟然如此。我是阿育王，為何會遭受這樣的苦難？就像阿輸伽樹，砍斷了它的根，花葉和枝幹，都會全部枯萎，我現在也是這樣。』 『富貴榮華轉瞬即逝，不能長久停留。』他看著身邊的醫生這樣說道：『可惡的卑賤的富貴只是暫時的，就像閃電的光芒，像火焰一樣迅速熄滅，又像大象的耳朵不停地搖動，也像蛇的舌頭不停地吐動，又像早晨的露水見到太陽就會乾涸。我曾經聽別人說過這樣的偈語：』 『富貴和利益難以停止，輕浮躁動不會停留，智者應該明白，不要驕傲放縱，今生和來世，都應該為自己謀求利益。如果得到富貴，即使吝嗇地守護，也會百般毀壞，富貴就像蛇一樣彎曲地行走。如果善於觀察，在身體強健的時候，應該儘快行善積德。如果遭受病痛，心中應該常常修福，不必執著于形體。家裡的親屬等，如果知道自己必死，即使有財物，也不能隨意施捨。安穩地獲得錢財，遇到可以種福田的地方，就應該儘快施捨。如果在身體強健的時候，以及自己生病的時候，都應該常常佈施，沒有差別。然而這些財物，只有過患而已。』

English version 'In the past, I established many teachings. What I thought in my heart, I spoke out, and my words would never fall to the ground. Ghosts and spirits obeyed my commands, throughout the four seas. Those who heard me gladly accepted, and no one dared to disobey. Like a river crashing against a mountain, the surging water would flow back. Decay is like a great mountain, blocking my path. My past teachings, no one dared to defy. There was never any wickedness, and calamities were rejected by me. My authority covered the earth, and no one could disobey. Men, women, young, and old, none dared not to respect and obey. If there were those who disobeyed my teachings, I could crush them all. Those who suffered, I comforted and helped. Sickness, pain, and poverty, there was nothing I could not cure. Now my blessings are exhausted, poverty has suddenly arrived, and my plight is such. I am King Ashoka, why do I suffer such hardship? Like the Ashoka tree, when its roots are cut, the flowers, leaves, and branches all wither. I am now like that as well.' 'Wealth and glory are fleeting and cannot last long.' He looked at the doctor beside him and said, 'Wretched and lowly wealth is only temporary, like the flash of lightning, like a flame that quickly dies out, like an elephant's ears that constantly sway, like a snake's tongue that flicks incessantly, and like morning dew that dries up when it sees the sun. I once heard someone say this verse:' 'Wealth and gain are hard to hold, fickle and restless, the wise should understand, not to be arrogant and indulgent. In this life and the next, one should seek benefit for oneself. If one gains wealth, even if one guards it stingily, it will be destroyed in many ways. Wealth is like a snake, moving in a crooked path. If one observes carefully, when one is strong and healthy, one should quickly do good deeds and accumulate merit. If one suffers from illness, one should always cultivate blessings in one's heart, not clinging to the physical form. If family members know that one is about to die, even if one has wealth, one cannot freely give it away. When one obtains money peacefully, and encounters a place where one can plant seeds of merit, one should quickly give it away. Whether one is healthy or sick, one should always give alms, without any difference. However, these possessions only bring trouble.'

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。 若當臨死時，　　親戚及婦兒， 雖是己財物，　　若欲用惠施， 護遮不肯與，　　危惙在須臾， 所愿不自由。』」

爾時阿育王剃髮時過，著垢膩衣參差不整，羸瘦戰悼喘息粗上，向于如來涅槃方所，自力合掌憶佛功德，涕淚交流，而說偈言：

「今合掌向佛，　　是我最後時， 佛說三不堅，　　貿易於堅法。 我今合指掌，　　用易堅牢法， 如似融石山，　　求取于真金。 不堅財物中，　　日夜取堅法， 我今余福利，　　持用奉最上。 今我此福業，　　不求帝釋處， 及與梵果報，　　況復閻浮王？ 以此佈施果，　　及恭敬信向， 愿得心自在，　　無能割截者， 得聖凈無垢，　　永離眾苦患。」

阿輸伽王以半庵摩勒舍施眾僧，喚一親近而語之言：「汝頗憶我先畜養不？取我今者最後之教，持此半果奉雞頭末寺眾僧，稱我名字，阿輸伽王最後頂禮比丘僧足，如我辭曰：『于閻浮提得自在者，果報衰敗失自在力，唯於半果而得自在，愿僧憐愍，受我最後半果之供，令我來世得報廣大，愿餘人等莫令如我，于最後時不得自在。』」爾時侍人即奉王命，赍此半果詣僧坊中，集一切僧禮僧足已，叉手合掌白眾僧言：「阿輸伽王禮眾僧足。」作是語已，涕泣盈目哽噎氣塞，持此半果示眾僧已，即說偈言：

「一蓋覆天地，　　率土言教行， 譬如日中時，　　遍炙于大地。 福業既已消，　　崩落忽來至， 為業所欺弄，　　敗壞失榮貴， 如日臨欲沒

現代漢語譯本：如果當臨死的時候，親戚和妻兒，即使是自己的財物，如果想要用它來施捨，也會護著遮掩不肯給，生命危在旦夕，所希望的都不能自由決定。 現代漢語譯本：這時，阿育王剃了頭髮，穿著骯髒破舊的衣服，參差不齊，形容枯槁，戰慄喘息，氣息粗重，面向如來涅槃的地方，自己合掌回憶佛的功德，涕淚交流，並說偈語： 現代漢語譯本：『現在合掌向佛，這是我最後的時候，佛說世間有三種不堅固的東西，要用它們來換取堅固的法。我現在合起指掌，用它來換取堅牢的法，就像融化石頭山，求取真正的黃金一樣。在不堅固的財物中，日夜尋求堅固的法，我今天剩餘的福報，拿來奉獻給最上的佛。我今天所做的福業，不求帝釋天所，以及梵天的果報，更何況是閻浮提的國王？用這佈施的果報，以及恭敬的信仰，愿我得到心自在，沒有誰能割捨，得到聖潔無垢，永遠脫離眾苦患。』 現代漢語譯本：阿輸伽王用半個庵摩勒果施捨給眾僧，叫來一個親近的人對他說：『你還記得我以前的供養嗎？接受我現在的最後教誨，拿著這半個果子奉獻給雞頭末寺的眾僧，稱我的名字，阿輸伽王最後頂禮比丘僧的腳，像我這樣說：『在閻浮提得到自在的人，果報衰敗會失去自在的力量，只有這半個果子還能自在，希望僧人憐憫，接受我最後半個果子的供養，讓我來世得到廣大的果報，希望其他人不要像我一樣，在最後的時候不能自在。』 現代漢語譯本：這時，侍從接受了王的命令，拿著這半個果子來到僧坊中，聚集所有僧人，禮拜僧人的腳后，叉手合掌對眾僧說：『阿輸伽王禮拜眾僧的腳。』說完這話，眼淚盈眶，哽咽氣塞，拿著這半個果子給眾僧看，然後說偈語： 現代漢語譯本：『一個傘蓋覆蓋天地，整個國土都遵從教誨而行，就像太陽在中午的時候，普遍照耀著大地。福業既然已經消盡，崩潰衰落忽然到來，被業力所欺騙玩弄，敗壞失去了榮華富貴，就像太陽快要落山一樣。

English version: If, when one is about to die, relatives and wife and children, even if they are one's own possessions, if one wishes to use them for charity, they will protect and conceal them, refusing to give them away. Life is hanging by a thread, and one's wishes cannot be freely decided. English version: At this time, King Ashoka, having shaved his head, wearing dirty and tattered clothes, disheveled, emaciated, trembling and panting, with heavy breaths, faced the place of the Buddha's Nirvana, and with his own hands clasped together, recalled the Buddha's merits, tears streaming down his face, and spoke a verse: English version: 'Now, with palms together, I face the Buddha, this is my last moment. The Buddha said there are three impermanent things in the world, and one should use them to exchange for the permanent Dharma. Now I join my palms together, using them to exchange for the firm Dharma, like melting a stone mountain to obtain real gold. Among impermanent possessions, day and night I seek the permanent Dharma. The remaining merit I have today, I offer to the supreme Buddha. The meritorious deeds I do today, I do not seek the place of Indra, nor the rewards of Brahma, let alone the king of Jambudvipa? With the merit of this charity, and with respectful faith, may I attain freedom of mind, with no one able to sever it, attain sacred purity, and forever be free from all suffering.' English version: King Ashoka used half an amalaka fruit to give to the monks, and called a close attendant to him, saying: 'Do you remember my previous offerings? Accept my last teaching now, take this half fruit and offer it to the monks of Kukkutarama Monastery, and say my name, King Ashoka, makes his last prostration at the feet of the monks, and say as I do: 'Those who have attained freedom in Jambudvipa, their rewards will decline and they will lose their power of freedom, only this half fruit can still be free, I hope the monks will have compassion, accept my last offering of half a fruit, so that I may receive great rewards in the next life, and I hope others will not be like me, unable to be free at the last moment.' English version: At this time, the attendant accepted the king's order, took this half fruit to the monastery, gathered all the monks, bowed at the feet of the monks, and with hands clasped together, said to the monks: 'King Ashoka bows at the feet of the monks.' After saying this, tears filled his eyes, he choked with sobs, and showed the half fruit to the monks, then spoke a verse: English version: 'An umbrella covers the heavens and the earth, the entire land follows the teachings and acts accordingly, like the sun at noon, shining universally on the earth. Since the merit has been exhausted, collapse and decline suddenly arrive, deceived and manipulated by karma, ruined and losing glory and wealth, like the sun about to set.'

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。　　信心致禮敬， 又以此半果，　　用奉施眾僧， 以表無常相，　　示豪貴遷動。」

爾時諸上座聞是偈已，慘惻不樂生悲愍心，受其半果以示大眾，而作是言：「我等今可生厭離心。佛婆伽婆于修多羅作如是說：『見他衰患，應當深心生於厭離。』諸有心者見如此事，誰不憐愍生厭患心？」即說偈言：

「勇猛能施者，　　諸王中最勝， 牟梨中大象，　　名曰阿輸伽。 富有閻浮提，　　一切皆自由， 今為諸群臣，　　遮制不自從。 一切皆制止，　　唯半庵摩勒， 於此得自在，　　用施於眾僧。 富有極廣大，　　一切得自在， 生於自高心，　　今日安所在？ 凡愚應觀此，　　速疾改易心， 富利都敗失，　　唯有此半果， 令諸比丘僧，　　皆生厭患心。」

時僧上座言：「末此半果著僧羹中。」而作是言：「大檀越阿育王最後供養，何故說此一切財富悉不堅牢？以是之故，佛婆伽婆說：『不堅之財易於堅財，不堅之身易於堅身，不堅之命易於堅命。』檀越！應生歡喜，以不堅之財隨逐於己至於後世，宜常修施莫使斷絕。」

（二八）

複次，凡愚之人若有輕毀於彼賢人，賢人終不生於瞋恚，得他毀罵生隨順語。

我昔曾聞，有一人于其家中施設客會，多作花鬘以與眾會，眾人得鬘皆戴頂上。有一賢者極為貧悴，詣客會中，次得花鬘不著頭上以置傍邊。眾人皆言：「此人貧窮欲賣此鬘，是以不著。」時優婆塞聞是語已，答言：「實爾

現代漢語譯本 以信心致以敬意， 又用這半個果子， 用來供奉佈施給眾僧， 以此來表示無常的現象， 昭示豪門貴族的興衰變遷。」

當時，各位上座聽了這首偈頌后，感到悲傷不樂，生起了憐憫之心，接受了那半個果子，向大眾展示，並說道：『我們現在應該生起厭離之心。佛陀在經中這樣說過：『見到他人衰敗患難，應當從內心深處生起厭離。』有心之人見到這樣的事情，誰不會憐憫而生起厭患之心呢？』隨即說偈道：

『勇猛能佈施的人， 是諸王中最傑出的， 摩梨中的大象， 名叫阿輸伽。 擁有閻浮提的財富， 一切都自由自在， 如今卻被群臣， 限制而不能隨心所欲。 一切都被禁止， 唯有這半個庵摩勒果， 他還能自由支配， 用來佈施給眾僧。 財富極其廣大， 一切都可自由支配， 生起驕傲自大的心， 如今又在哪裡呢？ 凡夫俗子應當觀察此事， 迅速改變自己的心念， 財富利益都會敗壞喪失， 唯有這半個果子， 讓各位比丘僧， 都生起厭患之心。』

當時，僧團上座說：『把這半個果子放到僧羹中。』並說道：『大施主阿育王最後的供養，為何說一切財富都不堅固呢？因此，佛陀說：『不堅固的財富容易變為堅固的財富，不堅固的身體容易變為堅固的身體，不堅固的生命容易變為堅固的生命。』施主！應該感到歡喜，用不堅固的財富來追隨自己到後世，應該常常修行佈施，不要讓它斷絕。』

（二八）

其次，凡夫愚人如果輕視譭謗賢人，賢人最終不會生起嗔恨，聽到他人毀罵會用隨順的話語迴應。

我曾經聽說，有一個人在家中設宴款待賓客，做了很多花環送給參加宴會的人，眾人得到花環都戴在頭上。有一位賢者非常貧困，來到宴會中，輪到他得到花環時，他沒有戴在頭上而是放在旁邊。眾人都說：『這個人貧窮，想賣掉這個花環，所以不戴。』當時，優婆塞聽到這話后，回答說：『確實如此』。

English version With faith, I pay my respects, And with this half fruit, I offer it to the Sangha, To represent the impermanent nature, And show the rise and fall of the wealthy and powerful."

At that time, the senior monks, upon hearing this verse, felt sorrow and displeasure, and a sense of compassion arose in their hearts. They accepted the half fruit, showed it to the assembly, and said: 'We should now generate a sense of detachment. The Buddha, in the Sutras, has said: 'Upon seeing the decline and suffering of others, one should deeply generate a sense of detachment.' Those with a mind, upon seeing such things, who would not feel compassion and generate a sense of aversion?' Then they spoke a verse:

'The courageous and generous giver, Is the most outstanding among kings, The great elephant of the Maurya, Named Ashoka. Possessing the wealth of Jambudvipa, All was free and at his disposal, Now he is restrained by his ministers, And cannot act as he pleases. Everything is restricted, Except for this half of an Amalaka fruit, Which he can freely use, To offer to the Sangha. His wealth was vast and immense, Everything was at his disposal, He developed a proud and arrogant heart, Where is he now? Ordinary people should observe this, And quickly change their minds, Wealth and benefits will all be lost, Only this half fruit remains, To cause all the monks, To generate a sense of aversion.'

Then the senior monk of the Sangha said: 'Put this half fruit into the Sangha soup.' And said: 'The last offering of the great benefactor, King Ashoka, why say that all wealth is not firm? Therefore, the Buddha said: 'Unstable wealth easily becomes stable wealth, an unstable body easily becomes a stable body, and an unstable life easily becomes a stable life.' Benefactor! You should rejoice, using unstable wealth to follow you into the next life, you should always practice giving and not let it cease.'

(28)

Furthermore, if foolish people slight and slander the virtuous, the virtuous will ultimately not generate anger, and upon hearing others' slander, they will respond with agreeable words.

I once heard that a person held a feast at their home, making many garlands to give to the attendees. The people who received the garlands all wore them on their heads. There was a virtuous person who was very poor, who came to the feast. When it was their turn to receive a garland, they did not wear it on their head but placed it aside. The people all said: 'This person is poor and wants to sell this garland, so they are not wearing it.' At that time, the Upasaka, upon hearing these words, replied: 'Indeed, that is so.'

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。我若賣時，極得貴價，然後當與。」即說偈言：

「如昔日須鬘，　　本曾賣一花， 九十一劫中，　　天上受快樂， 今日最後身，　　得於涅槃樂。 如似放牛女，　　以臭惡草花， 眾人所不喜，　　女人賣此花， 得生忉利天。　　如彼女所賣， 我今欲向佛，　　亦欲賣此花， 能發如是心，　　希有極難值。 如此賣花者，　　三界中無比。」

爾時諸人問優婆塞：「誰能少施獲大福報？」時優婆塞語眾人言：「今當爲汝說善堅法。花鬘萎干便即棄捨，佛舍王位如棄萎花。」即說偈言：

「佛舍轉輪位，　　如棄萎花鬘， 七覺嚴其心，　　清凈無垢穢。 莊嚴悉已備，　　安用是花為？ 但我專精心，　　以鬘施佛塔。 今我賣上佛，　　世間無倫疋， 如是法商主，　　終無貧窮時。 此賣最為勝，　　名稱有功德， 我今持此花，　　欲以供養塔。」

（二九）

複次，譬如幻師以此陰身作種種戲，能令智者見即解悟。

我昔曾聞，有一幻師有信樂心，至晝闇山為僧設食。供養已訖，幻尸陀羅木作一女人端正奇特，于大眾前抱捉此女，而嗚唼之共為欲事。時諸比丘見此事已咸皆嫌忿，而作是言：「此無慚人所為鄙褻。」知其如是不受其供。時彼幻師既行欲已，聞諸比丘譏呵嫌責，即便以刀斫刺是女，分解支節挑目截鼻，種種苦毒而殺此女。諸比丘等又見此事，倍復嫌忿：「我等若當知汝如是，寧飲毒藥不受其供

『如果我賣的時候，能賣個好價錢，然後就給你們。』於是說了偈語： 『就像以前的須鬘，曾經賣過一朵花， 在九十一劫中，在天上享受快樂， 今天最後一次投生，得到了涅槃的快樂。 就像放牛的女子，用臭的、不好的草花， 眾人都不喜歡，這個女人賣了這花， 得以生到忉利天。 就像她所賣的花一樣， 我現在想向佛，也想賣這花， 能發出這樣的心，稀有極難遇到。 像這樣賣花的人，在三界中是無比的。』 當時，眾人問優婆塞：『誰能少施而獲得大福報？』當時，優婆塞對眾人說：『現在我將為你們說善堅之法。花鬘枯萎了就丟棄，佛捨棄王位就像丟棄枯萎的花。』於是說了偈語： 『佛捨棄轉輪王的地位，就像丟棄枯萎的花鬘， 用七覺支來莊嚴他的心，清凈沒有污垢。 莊嚴都已經具備，還要這些花做什麼呢？ 但我專心誠意，用花鬘供養佛塔。 現在我賣給佛，世間沒有能比得上的， 像這樣的法商主，永遠不會有貧窮的時候。 這種賣是最好的，名稱有功德， 我現在拿著這花，想用來供養佛塔。』 （二九） 再次，譬如幻術師用這個身體變出各種戲法，能讓有智慧的人看到就理解醒悟。 我以前曾聽說，有一個幻術師有虔誠的信仰，到晝闇山為僧人設齋供養。供養完畢后，用幻術將尸陀羅木變成一個端正奇特的女人，在大眾面前抱著這個女人，親吻她，和她做愛。當時，眾比丘看到這件事後都感到嫌惡和憤怒，說：『這個人真無恥，行為卑鄙。』知道他這樣，就不接受他的供養。當時，那個幻術師行淫之後，聽到眾比丘譏諷責罵，就用刀砍刺那個女人，分解她的肢體，挖出她的眼睛，割掉她的鼻子，用各種殘酷的手段殺死了這個女人。眾比丘等又看到這件事，更加嫌惡和憤怒：『我們如果早知道你是這樣，寧願喝毒藥也不接受你的供養。』

'If I sell it, I will get a good price, and then I will give it to you.' Then he spoke in verse: 'Like the garland seller of old, who once sold a single flower, For ninety-one kalpas, enjoyed happiness in the heavens, Today, in his final life, he attains the bliss of Nirvana. Like the cowherd girl, who used smelly, bad grass flowers, Which no one liked, this woman sold these flowers, And was born in the Trayastrimsa heaven. Just like what she sold, Now I want to offer to the Buddha, I also want to sell this flower, To generate such a mind, is rare and extremely difficult to encounter. Such a flower seller, is unparalleled in the three realms.' At that time, the people asked the Upasaka: 'Who can give little and receive great blessings?' At that time, the Upasaka said to the people: 'Now I will tell you the Dharma of firm goodness. Flower garlands wither and are discarded, the Buddha's abandonment of the throne is like discarding withered flowers.' Then he spoke in verse: 'The Buddha abandoned the position of a Chakravartin king, like discarding a withered flower garland, He adorned his mind with the seven factors of enlightenment, pure and without defilement. The adornments are already complete, what use are these flowers? But I wholeheartedly, offer the garland to the Buddha's stupa. Now I sell to the Buddha, who is unparalleled in the world, Such a Dharma merchant, will never be poor. This sale is the most excellent, its name has merit, Now I hold this flower, wanting to use it to make offerings to the stupa.' (29) Furthermore, it is like a magician using this physical body to perform various tricks, which can make the wise see and understand. I once heard that there was a magician with a devout faith, who went to Mount Zhouan to provide food for the monks. After the offering was completed, he used magic to transform a Shitala wood into a beautiful and extraordinary woman. In front of the crowd, he embraced this woman, kissed her, and engaged in sexual acts with her. At that time, the monks, seeing this, all felt disgusted and angry, saying: 'This shameless person's behavior is despicable.' Knowing this, they did not accept his offering. At that time, the magician, after engaging in sexual acts, heard the monks' ridicule and rebuke, and immediately used a knife to stab the woman, dismember her limbs, gouge out her eyes, cut off her nose, and killed her with various cruel methods. The monks, seeing this again, were even more disgusted and angry: 'If we had known you were like this, we would rather drink poison than accept your offering.'

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。」時彼幻師而作是言：「爾眾比丘見我行欲便致瞋忿，見我斷欲殺彼女人復致嫌責；我當云何奉事眾僧？」時諸比丘見其如是，紛紜稱說擾動不安。爾時幻師即捉尸陀羅木用示眾僧，合掌白言：「我向所作即是此木，于彼木中有何欲殺？我欲安於眾僧身故設是飲食，欲令眾僧心得安故為此幻耳，愿諸比丘聽我所說。豈可不聞？佛于修多羅中說一切法猶如幻化，我今為欲成彼語故，故作斯幻。如斯幻身無壽無命；識之幻師運轉機關，令其視眴俯仰顧眄，行步進止或語或笑，以此事故深知此身真實無我。」即說偈言：

「先觀彼相貌，　　想像起倒惑， 橫生女情想，　　入于欲網罥。 深實觀察者，　　知身都無我， 如彼善幻師，　　以木為女人。 意行於顛倒，　　愚謂為眾生， 於此幻偽中，　　妄起男女想。 智者善觀察，　　陰界及諸入， 緣假成眾生，　　分分各別異。 和合眾分故，　　能作于諸業， 諸行無男女，　　亦無有壽命。 色慾及細滑，　　威儀並處所， 如此四種欲，　　迴轉嬰愚心。 一切智亦說，　　幻偽欺世間， 如彼幻網中，　　化作諸色像。 生死網亦然，　　現五道差別， 憂喜與瞋忿，　　愁惱及斗諍。 如彼眾擾亂，　　猶如鬼遍身， 心起諸作業，　　同彼鬼無異。 從心起于風，　　因風造作業， 眾生見造業，　　種種諸色像。 於此業行中，　　起威儀形色， 不解其容止，　　便橫計我想

現代漢語譯本：這時，那位幻術師說道：『你們這些比丘，見我行淫慾就生氣，見我斷欲殺了那個女人又責怪我；我該如何侍奉僧眾呢？』當時，眾比丘見他這樣，紛紛議論，擾動不安。這時，幻術師就拿起尸陀羅木給眾僧看，合掌說道：『我剛才所做的就是這木頭，這木頭有什麼淫慾和殺戮呢？我爲了讓僧眾身心安穩才設定這些飲食，爲了讓僧眾心安才變幻這些幻象，希望各位比丘聽我說。難道沒聽說嗎？佛在經中說一切法都如幻化，我今天爲了成就佛的教誨，才做這些幻象。像這樣的幻身沒有壽命，沒有生命；是幻術師運轉機關，讓它能眨眼、低頭、環顧、行走、前進、停止、說話、微笑，因此要深知這身體真實無我。』他接著說了偈語： 『先觀察那相貌，想像著顛倒迷惑，橫生出女人的情慾，陷入慾望的羅網。深入觀察的人，知道身體根本無我，就像善於幻術的人，用木頭變出女人。心意顛倒行事，愚蠢地認為那是眾生，在這虛幻的假象中，妄生男女的分別。智者善於觀察，五蘊、十二處和十八界，因緣和合而成眾生，每一部分都各不相同。因為各部分和合，才能造作各種行為，諸行沒有男女之分，也沒有壽命。以及細滑的觸感，威儀和處所，這四種慾望，迷惑著愚昧的心。一切智者也說，幻象是用來欺騙世間的，就像幻網中，變化出各種形象。生死之網也是這樣，顯現五道的差別，憂愁、喜悅、憤怒、愁惱和爭鬥。就像那些擾亂，如同鬼怪遍佈全身，心中生起各種行為，和鬼怪沒什麼不同。從心中生起風，因為風而造作行為，眾生看到造作的行為，看到各種形象。在這行為中，產生威儀和形色，不瞭解它的容止，就妄自認為有我。』

English version: Then, that illusionist said: 『You monks, seeing me engage in lust become angry, and seeing me end lust by killing that woman, you blame me again; how should I serve the Sangha?』 At that time, the monks, seeing him like this, discussed it noisily, feeling disturbed and uneasy. Then, the illusionist took the Śitāvara wood and showed it to the Sangha, putting his palms together and saying: 『What I just did was this piece of wood, what lust or killing is there in this wood? I set up this food to make the Sangha feel at ease, and I created these illusions to make the Sangha feel at peace. I hope you monks will listen to me. Haven't you heard? The Buddha said in the sutras that all dharmas are like illusions. Today, I created these illusions to fulfill the Buddha's teachings. Such an illusory body has no life, no existence; it is the illusionist who operates the mechanism, making it blink, lower its head, look around, walk, advance, stop, speak, and smile. Therefore, one should deeply understand that this body is truly without self.』 He then spoke the following verses: 『First observe that appearance, imagining the upside-down delusion, giving rise to the desire for a woman, falling into the net of desire. Those who observe deeply know that the body is fundamentally without self, just like a skilled illusionist who uses wood to create a woman. The mind acts in a reversed way, foolishly thinking it is a living being, in this illusory deception, falsely creating the distinction between male and female. The wise observe well, the five aggregates, the twelve sense bases, and the eighteen realms, arising from conditions to form a living being, each part being different. Because the parts are combined, they can create various actions, the actions have no male or female, nor do they have life. And the fine and smooth touch, the demeanor and the place, these four desires, confuse the foolish mind. The all-knowing one also said that illusions are used to deceive the world, just like in an illusion net, various images are created. The net of birth and death is also like this, showing the differences of the five paths, sorrow, joy, anger, distress, and conflict. Like those disturbances, like ghosts covering the whole body, various actions arise in the mind, no different from ghosts. From the mind arises wind, and because of the wind, actions are created, living beings see the created actions, see various images. In these actions, demeanor and form arise, not understanding its appearance, one falsely assumes there is a self.』

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。 此身名機關，　　脂髓皮肉發， 三十六物等，　　和合以為身。 愚者計眾生，　　而實無宰主， 但以風力故，　　俯仰而屈伸。 以依於心故，　　則能起五識， 然此心識者，　　唸唸皆遷滅。 愚者起癡覺，　　計此身有我， 口業若干種，　　身業亦復然。 言笑及威儀，　　皆如幻所作， 此中無有我，　　用離宰主故。 而斯虛偽法，　　無壽無知見， 妄起于想像，　　陷沒諸凡夫。」

如彼幻師所說之事真實無異，時諸比丘聞其說已皆得見諦，是故當知諸法如幻，能知是者，則便能斷諸行之源。

（三〇）

複次，施戒及論其事淺近，善根熟者能樂深法。

我昔曾聞，有阿育王初得信心，數請眾僧入宮供養日日聽法，施張帳幕遮諸婦女而使聽法。時說法比丘以諸婦女多著世樂，但為讚歎施戒之法。有一妓女宿根淳熟，不避王法分受其罪，即便撥幕到比丘所，白比丘言：「佛所說者唯有施戒？更有餘耶？」比丘答言：「姊妹！我意不謂乃有如是利根之人，故作此說。若欲聽者，當更為汝說諸深法。」告女人言：「佛說一切世間所未聞法，所謂四諦。」即為女人分別說之，女人聞已得須陀洹道。爾時女人作如是言：「雖違王法得大義利。」即說偈言：

「聞說四真諦，　　法眼凈無垢， 以此危脆命，　　貿佛法堅命。 假設於人王，　　今來害我者， 我以得慧命，　　終無悔恨心。」

時諸宮人見此妓女干冒王法，心懷戰懼恐同其罪

現代漢語譯本： 這個身體名為機關，由脂肪、骨髓、面板、肌肉和毛髮等三十六種物質組成，它們和合在一起形成了身體。 愚昧的人認為眾生有主宰，但實際上並沒有主宰，只是因為風力的作用，身體才能俯仰屈伸。 因為依賴於心，所以能產生五種感官意識，然而這些心識，每一念都在遷流消滅。 愚昧的人產生癡迷的覺悟，認為這個身體有『我』的存在，因此產生各種口業和身業。 言語、笑容和威儀，都像幻術所變現的一樣，其中並沒有『我』的存在，因為身體沒有主宰。 這些虛假的法，沒有壽命，也沒有知覺，只是妄想產生的想像，使凡夫沉淪其中。 就像幻術師所說的事情一樣真實不虛，當時的比丘們聽了這些話后都證得了真諦，所以應當知道一切法都如幻象，能夠明白這個道理的人，就能斷除一切行為的根源。

（三〇） 此外，佈施、持戒以及討論這些事情都比較淺顯，善根成熟的人才能樂於接受深奧的佛法。 我曾經聽說，阿育王剛開始產生信仰時，多次邀請僧眾入宮供養，每天都聽他們說法，還張設帷幕遮擋婦女，讓她們也能聽法。 當時說法比丘因為看到婦女們大多貪戀世俗享樂，所以只讚歎佈施和持戒的法門。 有一位宿世善根深厚的女子，不顧王法，甘願承擔罪責，直接掀開帷幕來到比丘面前，問比丘說：『佛所說的只有佈施和持戒嗎？還有其他的嗎？』 比丘回答說：『姊妹！我沒想到竟然有你這樣根器銳利的人，所以才那樣說。如果你想聽，我應當為你講說更深奧的佛法。』 他告訴那位女子說：『佛陀宣說了一切世間從未聽聞的法，那就是四聖諦。』 隨即為她詳細地講解了四聖諦，那位女子聽后就證得了須陀洹果。 當時那位女子這樣說道：『雖然違背了王法，卻得到了巨大的利益。』 她隨即說偈道： 『聽聞宣說四真諦，法眼清凈無垢染，用這危脆的生命，換取佛法堅固的慧命。 假設現在有人王，要來加害於我，我因為得到了慧命，終究不會有任何悔恨。』 當時宮中的其他女子看到這位女子冒犯王法，心中戰戰兢兢，害怕自己也受到同樣的懲罰。

English version: This body is called a mechanism, composed of thirty-six substances such as fat, marrow, skin, flesh, and hair, which combine to form the body. Foolish people believe that sentient beings have a master, but in reality, there is no master. It is only due to the force of wind that the body can bend and stretch. Because of reliance on the mind, the five senses can arise. However, these mental consciousnesses are constantly changing and disappearing with each thought. Foolish people develop deluded awareness, believing that this body has a 『self,』 thus creating various verbal and physical karmas. Speech, smiles, and demeanor are all like illusions created by magic. There is no 『self』 within them because the body has no master. These false phenomena have no lifespan and no awareness. They are merely imaginations arising from delusion, causing ordinary people to sink into them. Just as the illusionist's words are true, the monks at that time, upon hearing these words, all attained the truth. Therefore, it should be known that all phenomena are like illusions. Those who understand this principle can cut off the source of all actions.

(30) Furthermore, giving, keeping precepts, and discussing these matters are superficial. Those with mature roots of goodness can delight in profound Dharma. I once heard that King Ashoka, when he first developed faith, frequently invited monks into the palace for offerings and listened to their teachings daily. He also set up curtains to shield the women so they could listen to the Dharma. At that time, the monk who was teaching, seeing that the women were mostly attached to worldly pleasures, only praised the teachings of giving and keeping precepts. There was a woman with deep roots of goodness from past lives who, disregarding the king's law and willing to bear the consequences, immediately lifted the curtain and went to the monk, asking, 『Is giving and keeping precepts all that the Buddha taught? Is there anything else?』 The monk replied, 『Sister! I did not expect there would be someone with such sharp faculties, so I spoke that way. If you wish to hear, I will explain the profound Dharma to you.』 He told the woman, 『The Buddha taught a Dharma that the world has never heard, which is the Four Noble Truths.』 He then explained the Four Noble Truths in detail to her. Upon hearing this, the woman attained the state of Srotapanna. At that time, the woman said, 『Although I have violated the king's law, I have gained great benefit.』 She then spoke a verse: 『Hearing the Four Noble Truths explained, my Dharma eye is pure and without defilement. With this fragile life, I have exchanged it for the firm wisdom-life of the Dharma. Even if a king were to come and harm me now, because I have attained wisdom-life, I would have no regrets.』 The other women in the palace, seeing this woman defy the king's law, were trembling with fear, afraid that they would suffer the same punishment.

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。時此妓女見是事已，手自執刀到于王前，五體投地伏罪請死。復說偈言：

「王制極嚴峻，　　無敢違犯者， 我為聽法故，　　冒犯分受死。 我今渴於法，　　冒突至僧所， 如春熱渴牛，　　求水不避杖， 突入清流中，　　飲足乃還歸。 大王應當知，　　佛法難聞值， 譬如優曇花，　　難可得值遇。 三界大真濟，　　所說諸妙法， 我得聞斯說，　　云何不欣樂？ 其所說法者，　　乃實是燈炬， 滅結大鼓聲，　　天人之橋津， 又聞解脫鈴，　　歡喜娛樂音。 菩薩于昔日，　　苦行勤求法， 投巖及割肉，　　以求無上道。 既得為人說，　　甚難可值遇， 我得值斯法，　　云何不聽受？ 此身如聚沫，　　芭蕉及泡焰， 四大蛇纏擾；　　今斯法施會， 難可得聞值，　　何惜鄙穢身， 而當不聽法？　　而此危幻身， 雖復能進止，　　顧視諸威儀， 來去及坐臥，　　看示及語言， 實非是眾生，　　而作眾生想， 種種諸威儀，　　一切皆如幻， 不久當散毀，　　捨棄于冢間。 屍骸同木石，　　烏鳥所殘食， 雨漬令腐敗，　　猶泥人毀壞。」

爾時彼王聞斯偈已而告之言：「汝能至意聽如是法，今證何事？」妓女即說偈言：

「今不覆藏時，　　我宜當實說， 已證須陀洹。　　應發歡喜心， 至心而善聽。　　我今自見法， 終不隨他信，　　心無有疑網， 已閉三惡趣，　　生死作邊際， 我已離有獄

現代漢語譯本：這時，他知道事情已經敗露，便親自拿著刀來到國王面前，五體投地，伏地請罪，請求處死。他又說偈語道： 『國王的法令極其嚴厲，沒有人敢違抗。我爲了聽聞佛法，冒犯禁令，甘願受死。我現在渴求佛法，不顧一切地衝到僧人所在之處，就像春天裡乾渴的牛，爲了求水而不顧鞭打，衝入清流之中，喝足了才返回。大王您應當知道，佛法難得聽聞，就像優曇花一樣，難以遇到。三界的大救星，所說的各種微妙的佛法，我能聽聞這些教誨，怎麼能不歡喜呢？他所說的佛法，實在是明燈，是滅除煩惱的大鼓聲，是通往天人的橋樑，又像是解脫的鈴聲，是令人歡喜愉悅的聲音。菩薩在過去，爲了求法而苦行，投身懸崖，割肉，以求無上的道。既然得到了佛法，又為人宣說，這是非常難得的。我能遇到這樣的佛法，怎麼能不聽受呢？這個身體就像聚沫，芭蕉和泡沫一樣虛幻，被四大蛇纏繞；現在有這樣的佛法盛會，難得聽聞，為什麼還要吝惜這卑賤的身體，而不去聽法呢？這個危險虛幻的身體，雖然能夠行走，顧及各種威儀，來去坐臥，看視和說話，實際上並非是眾生，卻被當作眾生看待，各種威儀，一切都如幻影，不久就會散壞，被拋棄在墳墓之間。屍骸如同木石，被烏鴉和鳥類殘食，被雨水浸泡而腐爛，就像泥人被毀壞一樣。』 當時，國王聽了這些偈語后對他說：『你能夠如此誠心聽聞佛法，現在證得了什麼果位？』他隨即說偈語道： 『現在不是隱瞞的時候，我應該如實說，我已經證得了須陀洹果。應該生起歡喜心，至誠地好好聽。我現在自己見到了佛法，終究不會隨他人而信，心中沒有疑惑，已經關閉了三惡道，生死有了邊際，我已經脫離了有獄。』

English version: At this time, realizing that the matter was exposed, he personally took a knife and went before the king, prostrating himself on the ground to confess his guilt and beg for death. He then spoke in verse: 'The king's laws are extremely strict, and no one dares to violate them. I, for the sake of hearing the Dharma, have violated the rules and am willing to accept death. I am now thirsty for the Dharma, and I rushed to the place where the monks were, like a thirsty ox in spring, seeking water without fear of the whip, rushing into the clear stream, drinking my fill, and then returning. Your Majesty should know that the Dharma is difficult to hear, like the udumbara flower, which is difficult to encounter. The great savior of the three realms, who speaks of all the wonderful Dharmas, how can I not rejoice to hear these teachings? What he speaks of is truly a lamp, the great drum sound that extinguishes afflictions, the bridge to the heavens and humans, and like the bell of liberation, a sound of joy and delight. In the past, Bodhisattvas practiced asceticism to seek the Dharma, throwing themselves off cliffs and cutting their flesh to seek the supreme path. Having obtained the Dharma and then proclaiming it to others, this is very rare. How can I not listen and receive such Dharma? This body is like foam, a plantain, and a bubble, entangled by the four great snakes; now there is such a Dharma assembly, which is rare to hear, why should I be stingy with this lowly body and not listen to the Dharma? This dangerous and illusory body, although it can walk, attend to various manners, come and go, sit and lie down, look and speak, is actually not a sentient being, but is regarded as one. All manners, everything is like an illusion, and will soon be destroyed, abandoned in the tomb. The corpse is like wood and stone, eaten by crows and birds, soaked by rain and decayed, just like a clay figure being destroyed.' At that time, after hearing these verses, the king said to him, 'If you are able to listen to the Dharma with such sincerity, what have you now attained?' He then spoke in verse: 'Now is not the time to conceal, I should speak truthfully, I have attained the state of Srotapanna. You should generate a joyful heart, and listen sincerely. I have now seen the Dharma for myself, and will not believe based on others, there is no doubt in my heart, I have closed the three evil paths, the cycle of birth and death has an end, and I have escaped the prison of existence.'

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。　　於六十二見， 牢縛今已解，　　不久當遠離， 趣向甘露城。　　十力坊所道， 陰界及諸入，　　我悉如是見， 觀身如蛇篋，　　陰如拔刀賊， 欲如怨詐親，　　諸根如空聚， 六塵破村賊，　　陷下之愛河。 已悟如斯事，　　求彼安隱處。」

王聞是已於佛法中倍生敬心，而作是言：「嗚呼佛法！大力世尊厭生死道，嗚呼佛法！有信曏者皆得解脫。何以知之？女人淺智尚能解悟，過六師故，我今向阿耨多羅調御丈夫坊處生歸依心，南無救一切眾生大悲者，開甘露法，男女長幼等同修行。」即說偈言：

「若謂女人解，　　名為淺近者， 諸餘深智人，　　敬尚方能悟。 如是甚深義，　　為智所敬者， 乃是牟尼尊，　　最勝正導說。 所說之妙法，　　聞者極欣樂， 專念而攝心，　　能令不放逸。 所說不為論，　　亦不為摧滅， 外道諸語論，　　一切自破壞。 不曾自稱譽，　　名聞遍世間， 雖說實功德，　　不名自稱譽。 威德雖熾盛，　　湛然具寂滅， 既具一切智，　　不恃而自高。 所作雖勇健，　　而復善調順， 解脫諸矜高，　　然復不鄙劣。 說法久流佈，　　無能譏呵者， 無害者所說，　　種種多差別。 然諸一切人，　　無能說其過， 言說雖豐廣，　　無有厭患者。 所說雖同俗，　　而理出世間， 善逝之所說，　　文字世流佈。 然常未曾有，　　化度恒新異， 如是妙言論，　　無不合掌禮

現代漢語譯本 『我』在六十二歲時領悟到， 束縛我的牢籠如今已解開，不久我將遠離此地， 前往甘露之城。 這是十力佛所教導的， 關於陰界和諸入，我都如實地看清了， 觀察身體如同蛇箱，陰界如同拔刀的強盜， 慾望如同怨恨的虛偽親人，諸根如同空虛的聚集， 六塵如同破壞村莊的盜賊，使人陷入愛慾的河流。 我已經領悟了這些道理，尋求那安穩的處所。 國王聽了這些話，對佛法更加敬畏，說道：『啊，佛法！大力的世尊厭惡生死之道，啊，佛法！有信仰的人都能得到解脫。』 『為什麼這麼說呢？』 『因為連淺薄的女人都能理解領悟，超越了六師的見解，我現在對阿耨多羅調御丈夫的道場生起皈依之心，皈依救度一切眾生的大悲者，開啟甘露之法，讓男女老少都能一同修行。』 隨即說了偈語： 『如果說女人理解，就認為是淺薄的， 那麼其他有深厚智慧的人，更加應該敬重才能領悟。 如此甚深的道理，為智者所敬重， 乃是牟尼尊，最殊勝的正確引導。 所說的微妙之法，聽聞者極其欣喜， 專心念誦並攝持心念，能使人不放逸。 所說的不是爲了辯論，也不是爲了摧毀， 外道的各種言論，一切都會自我破壞。 不曾自我稱讚，名聲卻傳遍世間， 即使說的是真實的功德，也不算是自我稱讚。 威德雖然熾盛，卻安詳寂靜， 既具備一切智慧，也不因此而自高自大。 所作所為雖然勇猛剛健，卻又善於調和順應， 解脫了一切驕傲自大，卻又不因此而卑微低下。 佛法流傳久遠，沒有人能夠譏諷呵責， 所說的沒有害處，種種說法各有不同。 然而所有的人，都無法指出其中的過失， 言語雖然豐富廣博，卻沒有人感到厭倦。 所說的雖然與世俗相同，道理卻超越世間， 善逝所說的，文字在世間流傳。 然而常常是前所未有，教化度人恒常新穎獨特， 如此美妙的言論，無不令人合掌敬禮。』

English version At the age of sixty-two, I realized, The bonds that held me are now broken, and soon I shall depart, Towards the city of Ambrosia. This is what the Ten-Powered One taught, About the realm of the skandhas and the entrances, I have seen them as they truly are, Observing the body like a snake's cage, the skandhas like robbers with drawn swords, Desires like deceitful relatives filled with resentment, the senses like empty gatherings, The six dusts like thieves destroying villages, plunging one into the river of craving. Having understood these things, I seek that place of peace. The king, upon hearing this, grew even more respectful of the Dharma, saying, 'Oh, the Dharma! The mighty World-Honored One detests the path of birth and death, oh, the Dharma! Those who have faith can all attain liberation.' 'How do I know this?' 'Because even a woman of shallow wisdom can understand and realize, surpassing the views of the six teachers. I now give rise to a heart of refuge in the place of the Unsurpassed Tamer of Men, taking refuge in the Great Compassionate One who saves all beings, opening the Dharma of Ambrosia, so that men and women, young and old, can all practice together.' Then he spoke in verse: 'If one says that a woman's understanding is shallow, Then those with deeper wisdom should respect it even more to comprehend. Such profound meaning, respected by the wise, Is the most excellent and correct guidance of the Muni. The wonderful Dharma that is spoken, those who hear it are extremely delighted, Concentrating their minds and gathering their thoughts, it can prevent one from being heedless. What is spoken is not for debate, nor is it for destruction, The various arguments of the heretics, all will destroy themselves. Never praising himself, his fame spreads throughout the world, Even if he speaks of true merits, it is not considered self-praise. Though his power is blazing, he is serene and tranquil, Having all wisdom, he does not rely on it to be arrogant. Though his actions are courageous and strong, he is also skilled in harmony and compliance, Liberated from all pride and arrogance, yet not therefore humble and inferior. The Dharma has been flowing for a long time, and no one can criticize or reproach it, What is spoken is harmless, and the various teachings are different. Yet all people, cannot point out its faults, Though the words are rich and vast, no one feels weary. What is spoken is similar to the mundane, but the principle transcends the world, What the Sugata has spoken, the words are spread in the world. Yet it is always unprecedented, and the teachings are constantly new and unique, Such wonderful words, all bow with palms together in respect.'

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。 誰不讚世尊，　　善論大師子， 譬如春夏時，　　陰晴皆益物。 佛語亦如是，　　多種利眾生， 能去眾人疑，　　對治善宣釋。 能令離三有，　　顯示安隱處， 亦能令眾生，　　或喜或驚怖。 亦能令稱適，　　亦能使悲感， 亦能得利悅，　　滅結所說法。 真實是神變，　　應說者必說， 不惜人情意，　　所說雖剛粗， 然不違法相。　　最勝智慧者， 如似大海水，　　初中及邊際， 等同於一味。　　佛法亦如是， 初中后皆善，　　聽之悉清凈。 明智聽彼語，　　勇捍意滿足， 聽聞此語已，　　不樂外典籍。 言辭悉具足，　　才辯甚美妙， 亦不自矜高，　　所說不怯弱。 一切中最勝，　　顯著義具足， 實是一切智，　　外道體義少。 以智莊嚴辭，　　言辭極美妙， 然無有義味，　　諂偽邪媚說。 世間大愚闇，　　執汝之法炬， 入于真諦處，　　如入己舍宅。 善逝諸弟子，　　我能得擁護， 諸大弟子等，　　善調伏諸根。 彼所說弟子，　　我今言深信， 于諸大眾前，　　稱宣說是語。 從今日已去，　　聽諸釋子等， 經常入我宮，　　從今日體信。 沙門釋子等，　　自恣聽入宮， 能以甘露法，　　滿足女人心。 女心既寂靜，　　趣于解脫處， 是故常應聽，　　甚深四諦義。」

大莊嚴論經卷第六

（三一）

複次，有實功德堪受供養，無實功德不堪受人信心供養

現代漢語譯本 誰不讚美世尊，這位善於論辯的大師，就像春夏時節，無論是陰天還是晴天，都有益於萬物生長。 佛陀的教誨也是如此，能以多種方式利益眾生，消除人們的疑惑，以善巧的方式解釋真理。 能使眾生脫離三界輪迴，指明安穩的去處，也能使眾生或喜悅或驚恐。 也能使人感到舒適，也能使人感到悲傷，也能使人獲得利益和喜悅，佛陀所說的法能滅除煩惱。 這才是真正的神變，應該說的必定會說，不顧及人情世故，所說的話雖然剛強粗獷，但並不違背真理的法則。 最具有智慧的人，就像大海的水，無論初、中、邊際，味道都是一樣的。 佛法也是如此，初、中、后都很好，聽聞之後都能使人清凈。 明智的人聽聞佛陀的教誨，會感到勇氣和滿足，聽聞之後，就不再喜歡外道的典籍。 佛陀的言辭完整，辯才非常美妙，也不自高自大，所說的話不怯懦。 在一切之中最為殊勝，意義顯著而完整，確實是一切智者，外道的道理很少。 用智慧來裝飾言辭，言辭極其美妙，但沒有實際的意義，只是諂媚虛偽的說法。 世間的人們處於愚昧的黑暗中，執持你的法炬，就能進入真理的境界，就像回到自己的家一樣。 善逝的弟子們，我能夠保護他們，那些大弟子們，善於調伏自己的根。 他們所說的弟子，我現在深信不疑，在眾人面前，稱讚宣說這些話。 從今天開始，允許所有的釋迦弟子，經常進入我的宮殿，從今天起我信任他們。 沙門釋迦弟子們，可以隨意進入我的宮殿，能用甘露般的佛法，滿足女人的心。 女人的心一旦平靜，就會趨向解脫，所以應該經常聽聞，甚深的四諦之義。

《大莊嚴論經》卷第六

（三一）

再者，有真實功德的人堪受供養，沒有真實功德的人不值得接受人們的信心供養。

English version Who does not praise the World Honored One, the master of skillful discourse, like the spring and summer seasons, whether cloudy or sunny, all benefit living beings. The Buddha's teachings are also like this, benefiting sentient beings in many ways, removing people's doubts, and explaining the truth with skillful means. They can liberate beings from the cycle of the three realms, point out a place of peace, and also make beings either joyful or fearful. They can also make people feel comfortable, also make people feel sad, also make people gain benefits and joy, and the Dharma spoken by the Buddha can extinguish afflictions. This is the true miracle, what should be said will surely be said, without regard for human sentiments, although the words spoken are strong and rough, they do not violate the laws of truth. The most wise person is like the water of the ocean, whether at the beginning, middle, or end, the taste is the same. The Buddha's Dharma is also like this, good in the beginning, middle, and end, and listening to it can purify people. Wise people who hear the Buddha's teachings will feel courage and satisfaction, and after hearing them, they will no longer like the scriptures of other paths. The Buddha's words are complete, his eloquence is very beautiful, he is not arrogant, and what he says is not timid. He is the most excellent of all, the meaning is clear and complete, he is indeed the all-knowing one, while the doctrines of other paths are few. They adorn their words with wisdom, their words are extremely beautiful, but they have no real meaning, they are just flattering and false. The people of the world are in the darkness of ignorance, holding your torch of Dharma, they can enter the realm of truth, just like returning to their own home. The disciples of the Well-Gone One, I can protect them, those great disciples, are good at subduing their own senses. The disciples they speak of, I now deeply believe in, and in front of the assembly, I praise and proclaim these words. From today onwards, I allow all the Shakya disciples to frequently enter my palace, from today I trust them. The Shramana Shakya disciples, can freely enter my palace, and can use the nectar-like Dharma to satisfy the hearts of women. Once the hearts of women are calmed, they will move towards liberation, therefore they should always listen to the profound meaning of the Four Noble Truths.

The Great Adornment Sutra, Volume Six

(31)

Furthermore, those with real merit are worthy of receiving offerings, while those without real merit are not worthy of receiving people's faith and offerings.

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我昔曾聞，拘沙種中有王名真檀迦膩吒，討東天竺，既平定已，威勢赫振福利具足，還向本國，于其中路有平博處，于中止宿。爾時彼王心所愛樂，唯以佛法而為瓔珞，即在息處遙見一塔，以為佛塔，侍從千人往詣塔所，去塔不遠下馬步進，著寶天冠嚴飾其首，既到塔所歸命頂禮，說是偈言：

「離欲諸結障，　　具足一切智， 于諸仙聖中，　　最上無倫疋。 能為諸眾生，　　作不請親友， 名稱世普聞，　　三界所尊重。 棄捨於三有，　　如來所說法， 諸論中最上，　　摧滅諸邪論。 我今歸命禮，　　真實阿羅漢。」

爾時彼王，以念如來功德之故稽首敬禮，當作禮時塔即碎壞，猶如暴風之所吹散。爾時彼王見是事已甚大驚疑，而作是言：「今者此塔無觸近者，云何卒爾無事散壞？如斯變異必有因緣。」即說偈言：

「帝釋長壽天，　　如是尊重者， 合掌禮佛塔，　　都無有異相。 十力大威德，　　尊重高勝人， 大梵來敬禮，　　佛亦無異相。 我身輕於彼，　　不應以我壞， 為是咒術力，　　厭道之所作。」

王說偈已，以塔碎壞心猶驚怖，而作是言：「愿此變異，莫作災患當爲吉祥，令諸眾生皆得安隱。我從昔來五體投地禮百千塔，未曾虧損一塵墮落，今者何故變異如是？如斯之相我未曾見

現代漢語譯本：我過去曾聽說，拘沙種族中有一位國王名叫真檀迦膩吒，他征討東天竺，平定之後，威勢顯赫，福報具足。他返回本國時，在途中有一片平坦開闊的地方，便在那裡停留住宿。當時，這位國王心中所愛，唯有佛法，並以此為裝飾。他在休息的地方遙望見一座塔，以為是佛塔，便帶領一千名侍從前往塔所在之處。離塔不遠時，他下馬步行，戴著寶貴的頭冠，莊嚴自己的頭部。到達塔前，他恭敬地頂禮，並說了這樣的偈語： 『遠離慾望和各種束縛，具足一切智慧，在所有仙人和聖人中，是最上無與倫比的。能為一切眾生，做不請自來的親友，名聲傳遍世間，為三界所尊重。捨棄三有輪迴，如來所說的法，在所有論述中最為殊勝，能摧毀一切邪說。我今天歸命頂禮，真實的阿羅漢。』 當時，這位國王因為思念如來的功德而稽首敬禮。當他行禮時，塔突然碎裂，如同被暴風吹散一般。國王看到這種情況，非常驚訝和疑惑，便說道：『現在這座塔沒有人觸碰，為什麼突然無緣無故地散壞？這種變異必定有其原因。』於是他說了這樣的偈語： 『帝釋天這樣長壽尊貴的天神，合掌禮拜佛塔，都沒有出現任何異相。具有十力大威德，尊貴高尚的人，大梵天來敬禮，佛塔也沒有任何異相。我的身份比他們輕微，不應該因為我而損壞。難道是咒術的力量，或是厭惡佛道的人所為？』 國王說完偈語后，因為塔的碎裂心中仍然驚恐，便說道：『希望這種變異，不要帶來災禍，而成為吉祥，讓一切眾生都得到安寧。我從前五體投地禮拜過成百上千的塔，從未曾損壞一塵一土，今天為什麼會發生這樣的變異？這樣的景像我從未見過。』

English version: I once heard that in the Kusa tribe, there was a king named Candanakaniṣṭha, who conquered eastern India. After pacifying it, his power was immense and his blessings were abundant. When he returned to his own country, he stopped to rest at a flat and open place along the way. At that time, the king's only love was the Buddha's teachings, which he used as his adornment. From his resting place, he saw a pagoda in the distance, thinking it was a Buddha's pagoda. He led a thousand attendants to the pagoda. Not far from the pagoda, he dismounted and walked, wearing a precious crown to adorn his head. Upon arriving at the pagoda, he bowed respectfully and recited this verse: 'Free from desires and all fetters, possessing all wisdom, among all immortals and saints, the most supreme and unparalleled. Able to be an uninvited friend to all beings, his name is known throughout the world, respected by the three realms. Abandoning the three realms of existence, the Dharma taught by the Tathagata, the most supreme of all discourses, destroying all false doctrines. I now take refuge and bow to the true Arhat.' At that time, the king, thinking of the merits of the Tathagata, bowed his head in reverence. As he was bowing, the pagoda suddenly shattered, as if scattered by a storm. When the king saw this, he was greatly surprised and doubtful, and said, 'Now that no one has touched this pagoda, why did it suddenly break apart for no reason? There must be a reason for this change.' So he recited this verse: 'The long-lived and revered god Indra, when he bows with folded hands to the Buddha's pagoda, there is no change. The one with the ten powers and great virtue, the respected and noble one, when Brahma comes to pay homage, the pagoda also shows no change. My status is lower than theirs, it should not be damaged because of me. Could it be the power of a curse, or the work of those who hate the path of the Buddha?' After the king recited the verse, he was still frightened by the shattering of the pagoda, and said, 'I hope this change will not bring disaster, but will be auspicious, so that all beings may find peace. I have prostrated myself before hundreds and thousands of pagodas in the past, and never has a single speck of dust been damaged. Why is there such a change today? I have never seen such a sight.'

---

。」即說偈言：

「為天阿修羅，　　而共大戰鬥？ 為是國欲壞，　　我命將不盡？ 將非有怨敵，　　欲毀於我國？ 非谷貴刀兵，　　不有疾疫耶？ 非一切世間，　　欲有災患耶？ 此極是惡相，　　將非法欲滅。」

爾時近塔村人見王疑怪，即便向王作如是言：「大王！當知此非佛塔。」即說偈言：

「尼揵甚愚癡，　　邪見燒其意， 斯即是彼塔。　　王作佛心禮， 此塔德力薄，　　又復無舍利， 不堪受王敬，　　是故今碎壞。」

迦膩吒王倍于佛法生信敬心，身毛皆豎悲喜雨淚，而說偈言：

「此事實應爾，　　我以佛想禮， 此塔必散壞，　　龍象所載重， 非驢之所堪。　　佛說三種人， 應為起塔廟，　　釋迦牛王尊， 正應為作塔。　　尼揵邪道滅， 不應受是供，　　不凈尼揵子， 不應受我禮。　　此塔崩壞時， 出於大音聲，　　喻如多子塔。 佛往迦葉所，　　迦葉禮佛足。 『是我婆伽婆，　　是我佛世尊。』 佛告迦葉曰：　　『若非阿羅漢， 而受汝禮者，　　頭破作七分。』 我今因此塔，　　驗佛語真實。」

如此木石無有心識，而為尼揵作明證驗，知非一切智。王見是已於大眾前歡喜踴躍，倍生信心容顏怡悅，而作是言：「南無婆伽婆！一切所尊解脫之師，釋迦牟尼佛師子吼言：『此法之外，更無沙門及婆羅門。』佛語真實無有錯謬

現代漢語譯本：於是（國王）說了偈語： 『是天神阿修羅，在進行大戰嗎？』 『是國家要衰敗，我的壽命將要終結嗎？』 『莫非是有仇敵，想要摧毀我的國家？』 『不是因為穀物昂貴，兵器興起，難道是有疾病瘟疫嗎？』 『難道是整個世間，將要有災難禍患嗎？』 『這實在是兇惡的徵兆，難道是佛法將要滅亡嗎？』 這時，靠近佛塔村莊的人們看到國王疑惑怪異，就對國王這樣說：『大王！您應當知道這不是佛塔。』並說了偈語： 『尼犍是多麼愚癡，邪見燒灼他的心意，』 『這正是他們的塔。大王您以佛心禮拜，』 『此塔的德力薄弱，又沒有舍利，』 『不值得接受大王的尊敬，所以現在才破碎毀壞。』 迦膩吒王對佛法更加生起信敬之心，全身汗毛豎立，悲喜交加，流下眼淚，並說了偈語： 『這件事確實應該如此，我以佛陀的想法禮拜，』 『此塔必定會散壞，如同龍象所承載的重物，』 『不是驢子所能承受的。佛陀說過三種人，』 『應該為他們建造塔廟，釋迦牛王至尊，』 『正應該為他建造佛塔。尼犍的邪道應該滅亡，』 『不應該接受這樣的供奉，不凈的尼犍子，』 『不應該接受我的禮拜。此塔崩壞的時候，』 『發出了巨大的聲響，如同多子塔一樣。』 『佛陀前往迦葉那裡，迦葉禮拜佛陀的腳。』 『「這是我的婆伽婆，這是我的佛世尊。」』 『佛陀告訴迦葉說：「如果不是阿羅漢，』 『而接受你的禮拜，頭會破裂成七份。」』 『我今天因為這個塔，驗證了佛陀所說的話是真實的。』 如此木頭石頭沒有心識，卻為尼犍做了明顯的驗證，知道他們不是一切智者。國王看到這些后，在大眾面前歡喜雀躍，更加生起信心，容顏喜悅，並說道：『南無婆伽婆！一切所尊敬的解脫之師，釋迦牟尼佛獅子吼道：「此法之外，再沒有沙門和婆羅門。」佛陀的話真實不虛！』

English version: Then (the king) spoke in verse: 'Are the gods and Asuras engaged in a great battle?' 'Is the country about to decline, and my life about to end?' 'Could it be that there are enemies who want to destroy my country?' 'Is it not because grains are expensive and weapons are rising, could it be that there are diseases and plagues?' 'Could it be that the entire world is about to have disasters and calamities?' 'This is truly an ominous sign, could it be that the Dharma is about to perish?' At this time, the people near the pagoda village saw the king's doubts and strangeness, and said to the king: 'Great King! You should know that this is not a Buddha's pagoda.' And they spoke in verse: 'The Nirgranthas are so foolish, their minds are burned by wrong views,' 'This is their pagoda. Great King, you worship with a Buddha's mind,' 'The virtue of this pagoda is weak, and it has no relics,' 'It is not worthy of receiving the Great King's respect, so it is now broken and destroyed.' King Kanishka's faith and respect for the Buddha's Dharma grew even stronger, his body hair stood on end, he was filled with both sorrow and joy, and tears flowed, and he spoke in verse: 'This matter should indeed be so, I worshipped with the thought of the Buddha,' 'This pagoda will surely break apart, like a heavy object carried by dragons and elephants,' 'It is not something that a donkey can bear. The Buddha spoke of three kinds of people,' 'For whom pagodas and temples should be built, the honored Shakya Bull King,' 'It is right to build a pagoda for him. The wrong path of the Nirgranthas should perish,' 'They should not receive such offerings, the impure Nirgrantha followers,' 'They should not receive my worship. When this pagoda collapses,' 'It emitted a great sound, like a pagoda with many children.' 'The Buddha went to where Kashyapa was, and Kashyapa bowed at the Buddha's feet.' '"This is my Bhagavan, this is my Buddha, the World Honored One."' 'The Buddha told Kashyapa: "If one is not an Arhat,' 'And receives your worship, their head will break into seven pieces."' 'Today, because of this pagoda, I have verified that the Buddha's words are true.' Thus, wood and stone, without consciousness, served as clear proof for the Nirgranthas, showing that they are not omniscient. After seeing this, the king rejoiced and danced before the assembly, his faith grew even stronger, his face was filled with joy, and he said: 'Namo Bhagavan! The teacher of liberation, honored by all, Shakyamuni Buddha, roared like a lion: "Outside of this Dharma, there are no other Shramanas or Brahmins." The Buddha's words are true and without error!'

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。諸有眾生一足二足、無足多足，有色無色、有想無想，乃至非想非非想，於此眾中唯有如來最為尊勝。舉要言之，佛所說者今日皆現，一切外道不如草芥，況復尼揵師、富蘭那迦葉？」即說偈言：

「我是人中王，　　不堪受我禮， 況復轉輪王，　　阿修羅王等！ 此塔於今日，　　如為大象王， 牙足之威力，　　摧破令碎壞。 身具四種結，　　故名尼揵陀。 猶如大熱時，　　能除彼熱者， 名為尼陀伽；　　如來佛世尊， 能斷一切結，　　真是尼陀伽。 以是於今者，　　尼揵諸弟子， 及諸餘天人，　　皆應供養佛。 佛種族智慧，　　名稱甚廣大， 如此之塔廟，　　天人阿修羅， 若其禮敬時，　　無有傾動相。 猶如蚊子翅，　　扇于須彌山， 雖盡其勢力，　　不能令動搖。」

是故若人慾得福德，宜應禮拜佛之塔廟。

（三二）

複次，若人學問，雖復毀行，以學問力尋能得道，以是義故應勤學問。

我昔曾聞，有一多聞比丘住阿練若處，時有寡婦數數往來此比丘所，聽其說法。於時學問比丘於此寡婦心生染著，以染著故所有善法漸漸劣弱，為凡夫心結使所使，與此婦女共為言要。婦女言：「汝今若能罷道還俗，我當相從。」彼時比丘即便罷道。既罷道已，不能堪任世間苦惱，身體羸瘦不解生業，未知少作而大得財，即自思惟：「我於今者作何方計得生活耶？」復作是念：「唯客殺羊，用功極輕兼得多利

現代漢語譯本：凡是眾生，無論是一隻腳、兩隻腳，沒有腳、很多腳，有形體、沒有形體，有思想、沒有思想，乃至既非有想也非無想的，在這所有眾生之中，只有如來最為尊貴殊勝。總而言之，佛所說的一切今天都顯現出來，一切外道連草芥都不如，更何況是尼犍子、富蘭那迦葉呢？』於是說了偈語： 『我是人中之王，不應接受我的禮拜，更何況是轉輪王、阿修羅王等！這座塔今天就像是大象王一樣，它的牙齒和腳的力量，能夠摧毀一切。身具四種束縛，所以叫做尼犍陀。就像大熱天，能夠消除熱的人，叫做尼陀伽；如來佛世尊，能夠斷除一切束縛，才是真正的尼陀伽。因此，今天，尼犍子的所有弟子，以及其他天人，都應該供養佛。佛的種族、智慧、名稱都非常廣大，這樣的塔廟，天人、阿修羅，如果禮敬它，都不會有傾斜動搖的現象。就像蚊子的翅膀，扇動須彌山，即使竭盡全力，也不能使它動搖。』 所以，如果有人想要獲得福德，就應該禮拜佛的塔廟。 （三二） 其次，如果有人學習知識，即使行為有所缺失，也能憑藉知識的力量很快得道，因此應該勤奮學習知識。 我曾經聽說，有一位博學多聞的比丘住在寂靜之處，當時有一位寡婦經常來這位比丘這裡，聽他說法。當時，這位博學的比丘對這位寡婦心生愛戀，因為愛戀的緣故，所有的善法漸漸衰弱，被凡夫的煩惱所驅使，和這位婦女約定。婦女說：『你如果能夠放棄出家還俗，我就嫁給你。』當時，這位比丘就放棄了出家。放棄出家后，不能忍受世間的苦惱，身體瘦弱，不瞭解謀生的方法，不知道如何少付出而獲得大量財富，就自己思考：『我現在該用什麼方法才能生活呢？』又想到：『只有替人殺羊，既輕鬆又能獲得很多利益。』

English version: Among all sentient beings, whether they have one foot, two feet, no feet, or many feet, whether they have form or are formless, whether they have thoughts or are without thoughts, even those who are neither with thought nor without thought, among all these beings, only the Tathagata is the most honored and supreme. In short, everything the Buddha has said is manifest today, and all other paths are not even as good as weeds, let alone the Nigranthas and Purna Kashyapa?』 Then he spoke in verse: 'I am the king among men, I am not worthy to receive my own worship, let alone the Chakravartin king, the Asura king, and others! This stupa today is like the king of elephants, the power of its tusks and feet can destroy everything. Having four kinds of fetters, it is called Nigrantha. Just as in the heat of summer, one who can remove the heat is called Nidagha; the Tathagata, the World Honored One, who can break all fetters, is the true Nidagha. Therefore, today, all the disciples of the Nigranthas, as well as other gods and humans, should make offerings to the Buddha. The Buddha's lineage, wisdom, and name are vast and great, and such a stupa, when revered by gods, humans, and Asuras, will not tilt or shake. It is like a mosquito's wing fanning Mount Sumeru, even if it exerts all its strength, it cannot make it move.' Therefore, if one desires to obtain merit, one should worship the Buddha's stupa. (32) Furthermore, if a person studies knowledge, even if their conduct is flawed, they can quickly attain the path through the power of knowledge, therefore one should diligently study knowledge. I once heard that there was a learned Bhikkhu living in a secluded place. At that time, a widow frequently came to this Bhikkhu to listen to his teachings. At that time, this learned Bhikkhu developed affection for this widow. Because of this affection, all his good qualities gradually weakened, and he was driven by the afflictions of an ordinary person. He made an agreement with this woman. The woman said, 'If you can give up your monastic life and return to lay life, I will marry you.' At that time, this Bhikkhu gave up his monastic life. After giving up his monastic life, he could not endure the sufferings of the world. His body became thin and weak, and he did not understand how to make a living. He did not know how to do little work and gain great wealth. He thought to himself, 'What method should I use now to make a living?' Then he thought, 'Only killing sheep for others is easy and brings great profit.'

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。」作是念已求覓是處，以凡夫心易朽敗故造作斯業，遂與屠兒共為親友。于賣肉時，有一相識乞食道人，于道路上偶值得見，見已便識頭髮蓬亂，著青色衣身上有血，猶如閻羅羅剎，所執肉稱悉為血污。見其稱肉慾賣與人，比丘見已即長嘆息作是思惟：「佛語真實！凡夫之心輕躁不停，極易迴轉。先見此人勤修學問護持禁戒，何意今日忽為斯事？」作是念已，即說偈言：

「汝若不調馬，　　放逸造眾惡， 云何離慚愧，　　捨棄調伏法？ 威儀及進止，　　為人所樂見， 飛鳥及走獸，　　睹之不驚畏。 行恐傷蟻子，　　慈哀憐眾生， 如是悲愍心，　　今為安所在？」

凡夫之人其心不定，正可名為沙門婆羅門數，是故如來不說標相；若得見諦真實，是名為沙門及婆羅門。復說偈言：

「勇捍而自稱，　　謂己真沙門， 為此不調心，　　忽作斯大惡。」

說是偈已，尋即思惟：「我於今者作何方便令其開悟？如佛言曰：『若教人時，先當令其於四不壞生清凈信，此四不壞能令眾生得見四諦。』今當爲說作業根本。」作是念已而語之言：「汝於今者極善稱量。」時賣肉者作是念言：「此比丘既不買肉，何故語我極善稱量？」作是念已，即說偈言：

「此必有悲愍，　　而來見濟拔！ 如斯之比丘，　　久離市易法， 見吾為惡業，　　故來欲救度。 實是賢聖人，　　為我作利益！」

說是偈已，尋憶昔者為比丘時造作諸行，念先所誦經名曰苦聚欲過欲味

現代漢語譯本：他這樣想后，就開始尋找可以做這件事的地方。因為凡夫俗子的心容易腐朽敗壞，所以他造作了這種行業，於是就和屠夫成了親密的朋友。在賣肉的時候，有一個認識的乞食道人，在路上偶然遇見了他。道人看到他頭髮蓬亂，穿著青色的衣服，身上沾滿了血，就像閻羅羅剎一樣，他用來稱肉的秤也都被血污弄髒了。道人看到他用秤賣肉給別人，就長嘆一口氣，心想：『佛說的話真是真實不虛啊！凡夫的心輕浮躁動，不能安定，極容易改變。先前看到這個人勤奮學習，守護戒律，為什麼今天忽然做起這種事來了呢？』這樣想著，就說了偈語： 『你如果不調伏自己的心，放縱自己造作各種惡行，怎麼能離開慚愧之心，捨棄調伏的方法呢？你的威儀和舉止，本來是人們樂於見到的，就連飛鳥和走獸看到你都不會感到驚恐畏懼。你走路時恐怕踩傷螞蟻，慈悲憐憫一切眾生，像這樣的悲憫之心，現在在哪裡呢？』 凡夫的心是不能安定的，只能勉強算作沙門婆羅門之流，所以如來不說他們具有沙門婆羅門的表相。如果能夠真正見到真理，才能稱得上是沙門和婆羅門。他又說了偈語： 『勇猛強悍地自稱，說自己是真正的沙門，卻因為不能調伏自己的心，忽然就做了這樣的大惡事。』 說完偈語后，他立刻思考：『我現在要用什麼方法才能讓他開悟呢？正如佛所說：『如果教導別人，首先應當讓他們對四不壞法生起清凈的信心，這四不壞法能夠讓眾生見到四諦。』現在應當為他說說造業的根本。』這樣想著，就對賣肉的人說：『你現在稱量得非常好。』當時賣肉的人心想：『這個比丘既不買肉，為什麼說我稱量得非常好呢？』這樣想著，就說了偈語： 『這一定是具有悲憫之心的人，來這裡想要救拔我！像這樣的比丘，早就遠離了買賣交易的事情，看到我做惡業，所以才來想要救度我。他真是賢聖之人，為我帶來利益！』 說完偈語后，他立刻回憶起自己以前做比丘時所做的事情，想起以前所誦的經文，名字叫做《苦聚欲過欲味》。

English version: Having thought this, he began to look for a place to do this. Because the minds of ordinary people are easily corrupted and ruined, he engaged in this occupation, and thus became close friends with a butcher. While selling meat, a familiar mendicant monk happened to meet him on the road. Upon seeing him, the monk recognized his disheveled hair, his blue clothes stained with blood, making him look like a Yama Rakshasa. The scales he used to weigh the meat were also covered in blood. Seeing him selling meat to others, the monk sighed deeply and thought: 'The Buddha's words are truly true! The minds of ordinary people are fickle and restless, extremely prone to change. I previously saw this person diligently studying and upholding the precepts, why has he suddenly taken up this kind of work today?' Thinking this, he spoke a verse: 'If you do not tame your mind, indulging in the creation of various evils, how can you abandon shame and discard the methods of taming? Your demeanor and conduct were once pleasing to see, even birds and beasts would not be frightened by you. You walked carefully, afraid of stepping on ants, with compassion for all living beings. Where is that compassionate heart now?' The minds of ordinary people are unstable and can only be considered as belonging to the ranks of Shramanas and Brahmins, which is why the Tathagata does not speak of their outward appearances. Only those who have truly seen the truth can be called Shramanas and Brahmins. He then spoke another verse: 'Boldly proclaiming oneself, claiming to be a true Shramana, yet because of not taming one's mind, one suddenly commits such great evils.' After speaking the verse, he immediately thought: 'What method can I use now to enlighten him? As the Buddha said: 'If teaching others, one should first cause them to have pure faith in the Four Unshakable Truths, which enable beings to see the Four Noble Truths.' Now I should speak to him about the root of karma.' Thinking this, he said to the meat seller: 'You are weighing very well now.' At that time, the meat seller thought: 'This monk is not buying meat, why does he say I am weighing very well?' Thinking this, he spoke a verse: 'This must be a person with compassion, who has come here to save me! Such a monk has long been detached from buying and selling, seeing me doing evil, he has come to save me. He is truly a virtuous sage, bringing benefit to me!' After speaking the verse, he immediately recalled the things he had done when he was a monk, and remembered the sutra he had recited, called 'The Aggregate of Suffering, the Faults of Desire, and the Taste of Desire.'

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。思憶此已，即以肉稱遠投于地，于生死中深生厭患，語彼比丘：「大德，大德！」而說偈言：

「欲味及欲過，　　何者為最多？ 我以慚愧䩙，　　捉持智慧秤。 思量如此事，　　心已得通達， 不見其有利，　　純睹欲衰患。 以是故我今，　　宜應舍離欲， 往詣于僧坊，　　復還求出家。 我今為欲作，　　身苦極下賤， 雖是現在身，　　即如墮惡道。 我昔出家時，　　濾水而後飲， 悲愍護他命，　　無有傷害心。 今日如惡鬼，　　食人精血者， 我今樂殺害，　　習而不能捨。 善哉佛所說，　　親近於欲者， 無惡而不造。　　我今為欲使， 衰苦乃至此。　　一切種智說， 四諦我未證，　　從今日已去， 終不更放逸。　　十力尊所說， 前為放逸者，　　后止更不作， 如月離雲翳，　　明照於世間。 是故我今當，　　專心持禁戒， 設頭上火然，　　衣服亦焚燒， 我當堅精進，　　修行調順法， 斷難伏結使，　　必令得寂滅。 假毀絕筋脈，　　形體皆枯乾， 不見四諦者，　　我終不休息， 先滅結使怨，　　得勝報施恩。」

爾時比丘知其心念，彼智慧火方始欲然，即說偈言：

「汝今若出家，　　必應得解脫， 迦梨與僧鉗，　　及以質多羅， 如此等比丘，　　皆七返罷道， 后復還出家，　　獲得阿羅漢。 十力世尊戒，　　汝亦不毀犯， 汝不起邪見，　　汝有多聞智， 生於厭離善，　　修習寂靜樂

現代漢語譯本：回憶起這些，我立刻將身體重重地摔在地上，對生死輪迴深感厭惡，對那位比丘說：『大德，大德！』並說了以下偈語： 『慾望的快樂和慾望的過患，哪一個更多呢？我以慚愧之心，拿起智慧的秤來衡量。思考這些事情，我的心已經通達，看不到慾望的任何好處，只看到慾望帶來的衰敗和禍患。因此，我現在應該捨棄慾望，前往僧院，再次尋求出家。我現在爲了慾望，使身體遭受極大的痛苦，即使現在還活著，也如同墮入了惡道一般。我以前出家時，濾過水才喝，悲憫地保護其他生命，沒有傷害之心。現在卻像惡鬼一樣，吸食人的精血，我喜歡殺害，習慣了卻無法捨棄。佛陀說得真好，親近慾望的人，沒有不造惡的。我現在因為慾望，衰敗痛苦到了這種地步。一切種智的佛陀說，四諦我還沒有證悟，從今天開始，我再也不會放逸了。十力尊所說，以前放逸的人，後來停止不再犯，就像月亮離開云的遮蔽，明亮地照耀世間。因此，我現在應當專心持守戒律，即使頭上著火，衣服也被焚燒，我也要堅定精進，修行調順之法，斷除難以降伏的煩惱，必定要達到寂滅的境界。即使毀壞筋脈，形體都枯乾，如果不能見到四諦，我終究不會休息，先要消滅煩惱的怨敵，獲得殊勝的果報，報答佛恩。』 當時，那位比丘知道他的心意，他的智慧之火剛剛燃起，就說了以下偈語： 『你如果現在出家，必定能夠得到解脫。迦梨、僧鉗以及質多羅，這些比丘都曾七次退道，後來又再次出家，最終獲得了阿羅漢果。十力世尊的戒律，你也不會毀犯，你不起邪見，你有多聞的智慧，生起了厭離之心，善於修習寂靜之樂。』

English version: Recalling this, I immediately threw my body heavily to the ground, feeling deep disgust for the cycle of birth and death. I said to that monk, 'Venerable sir, venerable sir!' and spoke the following verses: 'Which is greater, the pleasure of desire or the suffering of desire? With a sense of shame, I take up the scale of wisdom to measure. Contemplating these things, my mind has become clear. I see no benefit in desire, only the decay and harm it brings. Therefore, I should now abandon desire, go to the monastery, and seek ordination again. For the sake of desire, I now cause my body extreme suffering. Even though I am alive now, it is as if I have fallen into a bad realm. When I was ordained before, I would filter water before drinking it, compassionately protecting other lives, with no intention to harm. Now, I am like an evil ghost, consuming the essence and blood of others. I enjoy killing, and I am accustomed to it, yet I cannot give it up. The Buddha spoke well, those who are close to desire, there is no evil they will not commit. Now, because of desire, I have fallen into such decay and suffering. The Buddha, who has all-knowing wisdom, said that I have not yet realized the Four Noble Truths. From today onwards, I will no longer be negligent. The Ten-Powered One said that those who were negligent before, later stop and do not commit it again, like the moon leaving the clouds, shining brightly upon the world. Therefore, I should now focus on upholding the precepts. Even if my head is on fire, and my clothes are burning, I will be firm and diligent, practicing the path of taming, cutting off the difficult-to-subdue defilements, and surely attain the state of peace. Even if my veins are destroyed, and my body is withered, if I do not see the Four Noble Truths, I will not rest. I must first destroy the enemy of defilements, obtain the supreme reward, and repay the Buddha's kindness.' At that time, the monk knew his intention, and his fire of wisdom had just begun to burn, so he spoke the following verses: 'If you ordain now, you will surely attain liberation. Kāli, Sangha-kṣema, and Citra, these monks all retreated from the path seven times, and later ordained again, finally attaining Arhatship. You will not violate the precepts of the Ten-Powered One, you will not have wrong views, you have much learning and wisdom, you have generated a sense of renunciation, and you are skilled in practicing the joy of peace.'

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。 汝有多聞燈，　　結使風所滅， 汝還修多聞，　　必至無畏方。 為結之所漂，　　當依修定力， 修定得勝力，　　明瞭見結使。 由汝常修集，　　故樂出家法， 心近善功德，　　為結使所壞， 修集於正道，　　是意捉結使， 如象絕䩭靽，　　自恣隨意去。」

時罷道比丘即舍惡業，出家精勤得阿羅漢果。

（三三）

複次，若欲莊嚴無過善業，是故應當勤修諸善。

我昔曾聞，有一田夫聰明黠慧，與諸徒伴共來入城。時見一人，容貌端正莊嚴衣服，種種瓔珞服乘嚴麗，多將侍從，悉皆嚴飾瑰瑋可觀。彼聰明者語諸行伴：「不好不好。」同伴語言：「如此之人威德端正，深可愛敬有何不好？」聰明者言：「我自不好，亦不以彼用為不好，由我前身不造功德，致使今者受此賤身，無有威勢人所不敬。若先修福，豈當不及如此人者，是故我今應勤修善，必使將來有勝於彼。」即說偈言：

「彼舍于放逸，　　修善獲福利， 我由放逸故，　　不修功德業， 是以今貧賤，　　下劣無威勢， 我今自愧責，　　故自稱不好。 我今自觀察，　　窮賤極可愍， 結使所欺誑，　　放逸之所壞， 自從今以後，　　勤修施戒定， 必使將來生，　　種姓好眷屬， 端正有威德，　　財富多侍從， 眾事不可嫌，　　為世所尊敬； 莫如今日身，　　自悔無所及。 噁心為我怨，　　欺我致貧賤， 心能自悔責，　　修善得快樂

現代漢語譯本 『你的博聞就像燈一樣，被煩惱的狂風吹滅了；你若能重新修習博聞，必定能到達無所畏懼的境地。』 『被煩惱所漂流的人，應當依靠修習禪定的力量；修習禪定獲得殊勝的力量，就能明瞭地看清煩惱的根源。』 『由於你常常修習，所以樂於出家修行；雖然你的心接近善功德，卻被煩惱所破壞。』 『修習正道，就能控制煩惱，就像大象掙脫韁繩，可以自由自在地隨意行走。』 當時，那位罷道的比丘立刻捨棄了惡業，出家精進修行，最終證得了阿羅漢果。 （三三） 再者，如果想要莊嚴無過失的善業，就應當勤奮地修習各種善行。 我曾經聽聞，有一位農夫聰明機智，與他的同伴們一同進城。當時，他看到一個人，容貌端正，衣著華麗，佩戴著各種瓔珞，乘坐著裝飾精美的車乘，有很多侍從跟隨，都打扮得非常華美，令人讚嘆。那位聰明人對他的同伴說：『不好，不好。』同伴們說：『這樣的人威嚴端正，非常值得尊敬，有什麼不好呢？』聰明人說：『我只是說我自己不好，並不是說他不好。因為我前世沒有修積功德，導致今生受此卑賤之身，沒有威勢，不被人尊敬。如果我前世修了福報，難道會不如這個人嗎？所以，我現在應該勤奮修善，將來必定會比他更勝一籌。』 於是，他說了偈語： 『他捨棄了放逸，修習善行，獲得了福報；我因為放逸的緣故，沒有修習功德，所以現在貧窮卑賤，沒有威勢。』 『我現在感到慚愧和自責，所以說自己不好。我仔細觀察自己，貧窮卑賤，實在可憐，被煩惱所欺騙，被放逸所毀壞。』 『從今以後，我將勤奮修習佈施、持戒和禪定，必定使我將來出生在好的種姓，擁有好的眷屬，容貌端正，有威德，財富眾多，侍從眾多，一切都令人滿意，為世人所尊敬；』 『不要像今天這樣，後悔也無濟於事。噁心是我的仇敵，欺騙我導致我貧窮卑賤。心能自我悔責，修習善行就能獲得快樂。』

English version 'Your extensive learning is like a lamp, extinguished by the wind of afflictions; if you cultivate extensive learning again, you will surely reach the state of fearlessness.' 'Those who are adrift by afflictions should rely on the power of cultivating meditation; by cultivating meditation and gaining superior power, one can clearly see the root of afflictions.' 'Because you constantly cultivate, you are fond of the monastic life; although your mind is close to good merits, it is destroyed by afflictions.' 'By cultivating the right path, one can control afflictions, just like an elephant breaking free from its reins, able to go freely as it pleases.' At that time, the monk who had abandoned the path immediately gave up his evil deeds, diligently practiced monasticism, and ultimately attained the fruit of Arhatship. (33) Furthermore, if one wishes to adorn oneself with faultless good deeds, one should diligently cultivate all good actions. I once heard that there was a farmer who was intelligent and clever, and he came into the city with his companions. At that time, he saw a person with a handsome appearance, adorned with fine clothes, various necklaces, riding in a beautifully decorated carriage, with many attendants following, all dressed in splendid and admirable attire. The intelligent man said to his companions, 'Not good, not good.' His companions said, 'Such a person is dignified and handsome, very worthy of respect, what is not good about him?' The intelligent man said, 'I am only saying that I am not good, not that he is not good. Because in my past life I did not accumulate merits, which has caused me to receive this lowly body in this life, without power and not respected by others. If I had cultivated blessings in my past life, would I be inferior to this person? Therefore, I should now diligently cultivate good, and in the future I will surely be superior to him.' Then, he spoke the following verse: 'He abandoned negligence, cultivated good deeds, and obtained blessings; because of my negligence, I did not cultivate merits, so now I am poor and lowly, without power.' 'I now feel ashamed and remorseful, so I say that I am not good. I carefully observe myself, poor and lowly, truly pitiful, deceived by afflictions, and destroyed by negligence.' 'From now on, I will diligently cultivate giving, morality, and meditation, and I will surely be born in a good lineage in the future, with good relatives, a handsome appearance, power, abundant wealth, many attendants, everything will be satisfactory, and I will be respected by the world;' 'Do not be like today, regretting is of no use. Evil thoughts are my enemies, deceiving me and causing me to be poor and lowly. If the mind can repent and blame itself, cultivating good deeds will bring happiness.'

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。 設造惡業時，　　眾善都不生， 制心修善者，　　榮樂無不具。 世間語不虛，　　善惡報差別， 佛說八正道，　　能至於涅槃。 若心著財利，　　富貴及榮勝， 求於後有者，　　不免衰老患， 我當勤精專，　　趣向無畏方。 譬如醉畫師，　　畫作諸形像， 醒已覺其惡，　　除滅作勝者。 先世愚癡故，　　造作今惡身， 今當滅惡業，　　將來求勝報。 見惡果報已，　　智者深自責。」

（三四）

複次，若聞善說應當思惟，必得義利，是故智者常應聽受善妙之法。

我昔曾聞，舍衛國中佛與阿難曠野中行，於一田畔見有伏藏。佛告阿難：「是大毒蛇。」阿難白佛：「是惡毒蛇。」爾時田中有一耕人，聞佛、阿難說有毒蛇，作是念言：「我當視之，沙門以何為惡毒蛇？」即往其所見真金聚，而作是言：「沙門所言是毒蛇者，乃是好金。」即取此金，還置家中。其人先貧衣食不供，以得金故，轉得富饒衣食自恣。王家策伺怪其卒富，而糾舉之繫在獄中，先所得金既已用盡，猶不得免，將加刑戮。其人唱言：「毒蛇。阿難！惡毒蛇。世尊！」傍人聞之，以狀白王，王喚彼人而問之曰：「何故唱言：『毒蛇。阿難！惡毒蛇。世尊！』」其人白王：「我于往日在田耕種，聞佛、阿難說言毒蛇，是惡毒蛇。我於今者，方乃悟解實是毒蛇。」即說偈言：

「諸佛語無二，　　說為大毒蛇， 阿難白世尊，　　實是惡毒蛇

現代漢語譯本 當造作惡業時，一切善行都不會產生；如果能控制心念修習善行，那麼榮耀和快樂將無不具備。 世間的言語並非虛妄，善惡的報應確實存在差別；佛陀所說的八正道，能夠引導人們到達涅槃的境界。 如果內心執著于財富利益，追求富貴和榮耀的勝利，並期望來世的福報，那麼就無法避免衰老和疾病的困擾。 我應當勤奮精進，專心致志地走向無所畏懼的境地。 就像一個喝醉的畫師，畫出各種各樣的形象，清醒之後會覺得那些畫很糟糕，然後會去除那些不好的，創作出更好的作品。 因為前世的愚癡，造作了今生這個不好的身體；現在應當滅除惡業，將來追求更好的果報。 看到惡的果報之後，有智慧的人會深深地自我責備。

其次，如果聽到善的教誨，應當認真思考，必定能獲得利益；因此，有智慧的人應當經常聽聞美好的佛法。 我曾經聽聞，在舍衛國，佛陀和阿難在曠野中行走，在田邊看到有埋藏的寶藏。佛陀告訴阿難：『那是一條大毒蛇。』阿難對佛陀說：『那是惡毒的蛇。』當時，田里有一個耕田的人，聽到佛陀和阿難說有毒蛇，就想：『我應當去看看，沙門所說的惡毒蛇是什麼？』於是他走到那裡，看到的是一堆真金，就說：『沙門所說的毒蛇，原來是好金。』於是他拿走這些金子，帶回家中。這個人之前很貧窮，衣食不足，因為得到了金子，變得富裕起來，衣食無憂。王家的偵探發現他突然變得富有，就逮捕了他，關進監獄。他之前得到的金子已經用完，仍然無法免除罪責，將要被處以刑罰。這個人喊道：『毒蛇！阿難！惡毒蛇！世尊！』旁邊的人聽到后，把情況告訴了國王。國王召見那個人，問他：『你為什麼喊：『毒蛇！阿難！惡毒蛇！世尊！』？』那個人對國王說：『我以前在田里耕種時，聽到佛陀和阿難說那是毒蛇，是惡毒的蛇。我現在才明白，那確實是毒蛇。』於是他說了偈語： 『諸佛所說的話沒有虛假，說那是大毒蛇，阿難對世尊說，那確實是惡毒的蛇。』

English version When evil deeds are committed, all good deeds do not arise; if one can control the mind and cultivate good deeds, then glory and joy will be fully attained. The words of the world are not false; the retribution of good and evil does indeed exist. The Noble Eightfold Path spoken by the Buddha can lead people to the state of Nirvana. If the mind is attached to wealth and profit, pursuing riches, honor, and victory, and hoping for blessings in the next life, then one cannot avoid the suffering of old age and disease. I should be diligent and strive, focusing my mind on the path to fearlessness. It is like a drunken painter who creates various images; when sober, he realizes those paintings are bad, and then he removes the bad ones and creates better works. Because of the ignorance of past lives, I created this bad body in this life; now I should eliminate evil deeds and seek better rewards in the future. Having seen the retribution of evil, the wise person will deeply blame themselves.

Furthermore, if one hears good teachings, one should contemplate them, and one will surely gain benefit; therefore, the wise should always listen to the wonderful Dharma. I once heard that in the country of Shravasti, the Buddha and Ananda were walking in the wilderness, and by a field, they saw a hidden treasure. The Buddha told Ananda, 'That is a great poisonous snake.' Ananda said to the Buddha, 'That is a vicious poisonous snake.' At that time, there was a farmer in the field who heard the Buddha and Ananda say there was a poisonous snake, and he thought, 'I should go and see what the Shramanas call a vicious poisonous snake.' So he went there and saw a pile of real gold, and he said, 'What the Shramanas called a poisonous snake is actually good gold.' So he took the gold and brought it home. This person was previously poor and lacked food and clothing, but because he obtained the gold, he became wealthy and had plenty of food and clothing. The king's spies noticed his sudden wealth and arrested him, putting him in prison. The gold he had obtained was already used up, and he still could not avoid punishment and was about to be executed. This person cried out, 'Poisonous snake! Ananda! Vicious poisonous snake! World Honored One!' The people nearby heard this and reported the situation to the king. The king summoned the man and asked him, 'Why do you cry out, 'Poisonous snake! Ananda! Vicious poisonous snake! World Honored One!'?' The man said to the king, 'When I was farming in the field before, I heard the Buddha and Ananda say that it was a poisonous snake, a vicious poisonous snake. Now I understand that it was indeed a poisonous snake.' Then he spoke a verse: 'The words of all Buddhas are not false; they said it was a great poisonous snake, and Ananda said to the World Honored One, it is indeed a vicious poisonous snake.'

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。 惡毒蛇勢力，　　我今始證知， 于佛世尊所，　　倍增信敬心， 我今臨危難，　　是故稱佛語。 毒蛇之所螫，　　正及於一身， 親戚及妻子，　　奴婢僮僕等， 一切悉無有，　　而受苦惱者； 財寶毒蛇螫，　　盡及家眷屬。 我今于財寶，　　及與親戚等， 視如惡毒蛇，　　瞋恚發作時。 智者宜速離，　　如舍惡毒蛇， 應速求出家，　　行詣于山林。 誰有智慧者，　　見聞如此事。 而當著財寶，　　封惑迷其心？ 我謂得大利，　　而反獲衰惱。」

王聞偈已，深知是人于佛語中生信解心，即說偈言：

「汝今能信敬，　　悲愍之大仙， 所說語真實，　　未曾有二言。 先所伏藏財，　　盡以用還汝， 更復以財寶，　　而以供養汝。 能敬信調御，　　善逝實語故， 大梵之所信，　　拔梨阿修羅， 天王及帝釋，　　我等與諸王， 城中諸豪族，　　婆羅門剎利， 尊勝智見人，　　無不信敬者。 能同我信故，　　現得於花報， 今信最信處，　　應獲第一果。」

（三五）

複次，諸欲求利者，或得或不得，有真善心者不求自得利實，無真善心者為得貪利，故應作真善心。

我昔曾聞，有一國王，時輔相子其父早喪，其子幼稚未任紹繼，錢財已盡，無人通致可得見王，窮苦自活。遂漸長大有輔相才，理民斷事一切善知，年向成立盛壯之時，形體姝大勇猛大力才藝備具，作是思惟：「我今貧窮，當何所作？又復不能作諸賤業

現代漢語譯本： 惡毒的蛇的勢力，我現在才真正認識到， 對於佛陀世尊，我更加增添了信敬之心， 我現在面臨危難，所以才稱念佛陀的教誨。 毒蛇所咬傷，僅僅傷及自身， 親戚和妻子，奴婢和僕人等， 一切都沒有受到傷害，而受苦惱的只是我； 而財寶的毒蛇咬傷，卻會殃及整個家眷。 我現在對於財寶，以及親戚等， 都看作是惡毒的蛇，在嗔恚發作的時候。 有智慧的人應該迅速遠離，就像捨棄惡毒的蛇一樣， 應該迅速尋求出家，前往山林修行。 誰有智慧的人，見到或聽到這樣的事情， 還會執著于財寶，被迷惑而迷失本心呢？ 我本以為能得到大利益，反而招致了衰敗和煩惱。」

國王聽完偈語后，深深地知道這個人對於佛陀的教誨產生了信解之心，於是也說了偈語：

『你現在能夠信敬，悲憫的大仙， 所說的話真實不虛，從來沒有第二種說法。 先前所隱藏的財寶，全部都用來歸還給你， 並且再用財寶，來供養你。 能夠敬信調御者，善逝所說的真實之語， 大梵天所信奉，拔梨阿修羅， 天王和帝釋天，我們和諸位國王， 城中的各位豪族，婆羅門和剎帝利， 尊貴而有智慧見識的人，沒有不信敬的。 能夠和我一樣信奉，現在就得到了花報， 現在信奉最值得信奉的，應該獲得第一果。』

（三五）

再次，那些想要追求利益的人，有的能得到，有的得不到，有真正善良的心的人不求自得利益，沒有真正善良的心的人爲了得到貪婪的利益，所以應該培養真正的善良之心。

我曾經聽說，有一位國王，當時的輔相的兒子，他的父親早逝，兒子年幼還不能繼承職位，錢財已經用盡，沒有人能夠通報讓他見到國王，生活窮困潦倒。後來漸漸長大，有了輔相的才能，治理百姓，判斷事情都非常精通，到了成年壯年的時候，身材高大，勇猛有力，才藝具備，於是思考說：『我現在貧窮，應該怎麼辦呢？又不能去做那些低賤的工作』

English version: The power of the venomous snake, I now truly understand, Towards the Buddha, the World Honored One, my faith and reverence have greatly increased, I am now facing danger, therefore I invoke the Buddha's teachings. The bite of a venomous snake, only affects the body itself, Relatives and wife, servants and slaves, All are unharmed, and only I suffer; But the venomous snake of wealth, affects the entire family. Now, I regard wealth, and relatives, As venomous snakes, when anger arises. The wise should quickly depart, like abandoning a venomous snake, One should quickly seek renunciation, and go to the mountains to practice. Who, with wisdom, seeing or hearing such things, Would still cling to wealth, and be deluded and lose their mind? I thought I would gain great benefit, but instead I have incurred decline and trouble.』

Having heard the verses, the king deeply understood that this person had developed faith and understanding in the Buddha's teachings, and he then spoke in verses:

'You are now able to believe and revere, the compassionate great sage, What you have said is true, there is no second meaning. The wealth that was previously hidden, will all be returned to you, And I will further use wealth, to make offerings to you. Able to revere and believe in the tamer, the true words of the Well-Gone One, Believed by the Great Brahma, Bali Asura, The Heavenly King and Indra, we and all the kings, The noble families in the city, the Brahmins and Kshatriyas, The honored and wise people, all believe and revere. Able to believe as I do, you now receive the flower reward, Now believing in the most worthy of belief, you should attain the first fruit.』

(Three Five)

Furthermore, those who seek profit, some may obtain it, some may not, those with a truly good heart do not seek profit but obtain it naturally, those without a truly good heart seek greedy profit, therefore one should cultivate a truly good heart.

I once heard that there was a king, and the son of his minister, whose father had died early, the son was young and unable to inherit the position, his money was all used up, and no one could arrange for him to see the king, so he lived in poverty. Later, he gradually grew up, and had the talent of a minister, governing the people and judging matters with great skill, when he reached adulthood, he was tall, brave, strong, and talented, so he thought: 'Now I am poor, what should I do? I cannot do those lowly jobs.'

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。今我無福，所有才藝不得施行，復不生於下賤之家，又聞他說是偈言：

「『業來變化我，　　窮困乃如是， 父母之家業，　　今無施用處。 下賤所作業，　　非我所宜作， 若我無福業，　　應生下賤家。 生處雖復貴，　　困苦乃如是， 賤業極易知，　　然我所不能。 當作私竊業，　　使人都不知， 正有作賊業，　　覆隱人不覺。 腰繫二箭筒，　　並持鋼利劍， 縛𨄔手秉弓，　　種種自莊嚴， 喻如師子兒，　　都無有所畏。』」

說是偈已作是思惟：「設劫餘處或令他貧，我當劫王。」作是念已，至王宮中詣王臥處，王覺有賊怖不敢語，持王衣服並諸瓔珞取安一處。時王頭邊有一器水，邊復有灰，飢渴所逼，謂灰是麨和水而飲，飲已飽滿，乃知是灰。即自思惟：「灰猶可食，況其餘物？我寧食草，何用作賊？先父以來不為此業。」即棄諸物還來歸家。王見空出，嘆言善哉！即喚其人而語之言：「汝今何故既取此物，還置於地而便空去？」白言：「大王！聽我所說。」即說偈言：

「何故作非理？　　以為飢渴故， 灰水止飢渴，　　是故息賊心。 今知是飢渴，　　易可得止息， 我飲灰水已，　　擲器著地中， 慚愧生悔恨，　　不復更造惡。 大王應當知，　　我非凡庶人， 乃是輔相子，　　由家窮困故， 故來至王宮，　　造作非法事。 從今日已去，　　常欲飲灰水， 食草而自活，　　不為偷盜業

現代漢語譯本：現在我沒有福氣，所有的才能技藝都無法施展，又沒有出生在富貴之家。還聽到有人說偈語： 『業力變化了我，窮困就是這樣。父母的家業，現在沒有用處。所做的行業，不適合我去做。如果我沒有福報，就應該出生在家。即使出生在富貴的地方，困苦也是這樣。低賤的行業很容易知道，但我不能做。應該做偷偷摸摸的盜竊，讓人都不知道。或者做強盜，隱藏起來不被人發覺。腰上繫著兩個箭筒，拿著鋒利的鋼劍，手臂上綁著弓，各種裝飾自己，像獅子一樣，什麼都不怕。』 說完偈語后，他這樣想：『如果其他地方有災難，使人貧窮，我就去搶劫國王。』這樣想著，他到了王宮，來到國王的臥室。國王發現有賊，害怕得不敢說話，他拿走了國王的衣服和各種瓔珞，放在一邊。當時國王的床頭有一器水，旁邊有灰。他飢渴難耐，以為灰是炒麵，就和著水喝了下去，喝飽了才知道是灰。他立刻想到：『灰都可以吃，何況其他東西？我寧願吃草，何必做賊？我的祖先從來不做這種事。』於是他扔下所有東西，回家了。國王看到他空手出來，感嘆說：『好啊！』就叫住那個人，對他說：『你為什麼拿了東西，又放回地上，然後空手走了？』他回答說：『大王，請聽我說。』就說了偈語： 『為什麼要做不合理的事？因為飢渴的緣故。灰水止住了飢渴，所以停止了做賊的心。現在知道飢渴，很容易就能止住。我喝了灰水，把器皿扔在地上，慚愧後悔，不再做惡事。大王應該知道，我不是普通人，而是輔相的兒子，因為家裡貧困，所以來到王宮，做了非法的事。從今天開始，我寧願喝灰水，吃草度日，不做偷盜的事。』

English version: Now I have no fortune, all my talents and skills cannot be used, and I was not born into a wealthy family. I also heard someone say a verse: 'Karma has transformed me, poverty is like this. My parents' family property, now has no use. The work that ** does, is not suitable for me to do. If I have no good fortune, I should be born into a ** family. Even if born in a noble place, suffering is still like this. Lowly jobs are easy to know, but I cannot do them. I should do secret theft, so that no one knows. Or become a robber, hiding so that no one notices. With two quivers on my waist, holding a sharp steel sword, with a bow strapped to my arm, adorning myself in various ways, like a lion, fearing nothing.' After reciting the verse, he thought: 'If there is a disaster elsewhere, making people poor, I will rob the king.' Thinking this, he went to the palace, to the king's bedroom. The king discovered a thief, and was afraid to speak. He took the king's clothes and various ornaments, and placed them aside. At that time, there was a container of water by the king's bedside, and next to it was ash. He was hungry and thirsty, and thought the ash was roasted flour, so he mixed it with water and drank it. After drinking his fill, he realized it was ash. He immediately thought: 'Even ash can be eaten, what about other things? I would rather eat grass, why be a thief? My ancestors never did such things.' So he threw down everything and went home. The king saw him come out empty-handed, and exclaimed: 'Good!' He then called the man and said to him: 'Why did you take the things, then put them back on the ground, and then leave empty-handed?' He replied: 'Great King, please listen to me.' Then he recited a verse: 'Why do unreasonable things? Because of hunger and thirst. Ash water stopped the hunger and thirst, so I stopped the heart of a thief. Now I know that hunger and thirst can be easily stopped. I drank ash water, threw the container on the ground, felt ashamed and regretful, and will not do evil again. Great King should know, I am not an ordinary person, but the son of a minister. Because my family is poor, I came to the palace and did illegal things. From today onwards, I would rather drink ash water, eat grass to live, and not do the work of stealing.'

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。 我家昔先人，　　自有家禮教， 寧當自滅身，　　不毀舊法訓。」

王見此事嘆未曾有，稱種姓子真實不虛，雖有𠎝過尋能改悔，即說偈言：

「貧窮壞志耐，　　並棄于慚愧， 凡下鄙惡人，　　速疾造惡業。 以己家法鉤，　　能制非法象， 汝能自抑心，　　不違家教法， 能有是賢行，　　還襲汝父處。 汝今除癡心，　　能作難有事， 我今極歡喜，　　用汝為輔相。 不須覆觀察，　　我已見汝行， 心堅志勇健，　　兼復有智慧。 我今自見知，　　斯事實難有， 才業倍勝父，　　以心真善故。」

是故智者，當作真實，不應虛偽。

（三六）

複次，現在結使雖復不起，若未斷結，結使之得猶故成就，如以冷水投熱湯中。

我昔曾聞，有一師共一弟子，于其冬日在暖室中，見有火聚無有煙焰。師語弟子：「汝見是火無煙焰不？」弟子言：「見。」師語弟子：「汝著乾薪煙即時起。」復言：「口吹，火焰乃出。」師為弟子，而說偈言：

「先火無煙焰，　　慈心不凈觀， 現在結不生，　　如火無煙焰。 如火得乾薪，　　煙焰俱時起， 心火遇因緣，　　值惡知識時， 瞋恚煙便起，　　若睹好色時， 貪慾火熾然。　　是故應斷得， 成就具三明，　　為斷貪瞋癡， 應勤修精進。　　明行足斷心， 結使草不生，　　喻如常行道， 眾卉皆不出。　　貪慾及瞋恚， 未遇緣不起，　　根本未斷故， 遇緣還復發

現代漢語譯本 『我家先祖自有家規禮教，寧可自我犧牲，也不毀壞祖先的教誨。』 國王見到此事，感嘆前所未有，稱讚種姓之子真實不虛，即使犯錯也能悔改，於是說了偈語： 『貧窮會使人意志消沉，拋棄羞恥之心，凡是卑劣惡毒之人，很快就會造作惡業。 用家規禮法就像鉤子一樣，能夠制止不合法的行為，你能夠約束自己的內心，不違背家規教誨， 能有這樣的賢德行為，可以繼承你父親的職位。 你現在消除了愚癡之心，能做出難能可貴的事情，我非常高興，要任用你為輔佐之臣。 不必再觀察了，我已經看到了你的行為，你內心堅定，意志勇敢，而且有智慧。 我今天自己明白，這樣的事情實在難得，你的才能和事業都勝過你的父親，因為你的內心真誠善良。』 所以，有智慧的人，應當行為真實，不應虛偽。 （三六） 其次，現在的煩惱即使沒有生起，如果煩惱的根結沒有斷除，煩惱的潛在力量仍然存在，就像把冷水倒入熱湯中一樣。 我曾經聽聞，有一位老師和一位弟子，在冬天溫暖的房間里，看到一堆火沒有煙焰。老師問弟子：『你看到這火沒有煙焰嗎？』弟子說：『看到了。』老師告訴弟子：『你放上乾柴，煙就會立刻升起。』又說：『吹口氣，火焰就會出來。』老師為弟子說了偈語： 『先前的火沒有煙焰，就像慈心不凈觀，現在的煩惱沒有生起，就像火沒有煙焰。 就像火得到乾柴，煙和火焰同時升起，心中的火遇到因緣，遇到惡知識的時候， 嗔恨的煙就會升起，如果看到美好的顏色，貪慾就會熾盛燃燒。所以應該斷除煩惱的潛在力量， 成就三明，爲了斷除貪嗔癡，應該勤奮修行精進。明行圓滿斷除內心煩惱， 煩惱的草就不會生長，就像經常行走的路，雜草都不會長出來。貪慾和嗔恨， 在沒有遇到因緣的時候不會生起，因為根本沒有斷除，遇到因緣還會再次發作。』

English version 'My ancestors had their own family rules and teachings. I would rather sacrifice myself than destroy the old family instructions.' The king, seeing this, marveled at its unprecedented nature, praising the son of the lineage as truthful and sincere, able to repent even after making mistakes. He then spoke in verse: 'Poverty can break one's will and cast aside shame. Those who are base and wicked quickly commit evil deeds. Using family rules and laws is like a hook, able to restrain unlawful behavior. You are able to restrain your own heart and not violate family teachings. Having such virtuous conduct, you can inherit your father's position. Now that you have eliminated your foolish heart and can do something rare and valuable, I am very pleased and will appoint you as my minister. There is no need for further observation; I have already seen your actions. Your heart is firm, your will is courageous, and you also possess wisdom. Today, I understand that such a thing is truly rare. Your talent and achievements surpass your father's because your heart is sincere and good.' Therefore, the wise should act truthfully and not be deceitful. (36) Furthermore, even if present afflictions do not arise, if the root of the afflictions has not been severed, the potential power of the afflictions still exists, like pouring cold water into hot soup. I once heard that a teacher and a disciple, in a warm room during winter, saw a fire without smoke or flames. The teacher asked the disciple, 'Do you see this fire without smoke or flames?' The disciple said, 'I do.' The teacher told the disciple, 'If you put dry firewood on it, smoke will immediately rise.' He also said, 'If you blow on it, flames will appear.' The teacher spoke in verse for the disciple: 'The previous fire had no smoke or flames, like a compassionate contemplation of impurity. Present afflictions do not arise, like a fire without smoke or flames. Just as fire gets dry firewood, smoke and flames arise simultaneously, the fire in the heart encounters conditions, and when encountering evil teachers, the smoke of anger will rise. If one sees beautiful colors, greed will burn intensely. Therefore, one should cut off the potential power of afflictions, achieve the three kinds of knowledge, and in order to cut off greed, anger, and delusion, one should diligently practice with vigor. When understanding and practice are complete, cutting off the afflictions in the heart, the weeds of afflictions will not grow, just like a frequently traveled road where weeds do not grow. Greed and anger, do not arise when they do not encounter conditions, because the root has not been cut off, and when encountering conditions, they will arise again.'

---

。　　喻如得瘧病， 四日定發現，　　於三二日時， 遇緣還復發。　　又似世俗定， 掩按結不起，　　都無有患相。 欲如毒樹根，　　不拔芽還生， 如人恥白髮，　　並剃其黑者， 剃之未久間，　　白髮尋還生。 不永斷結使，　　其事亦如是， 欲結及瞋恚，　　逼戒行機關， 對治隱不起。　　不造身口業， 便生難有想，　　結使后還起， 毀犯于戒行。　　貪嗜著五欲， 如蛇隱入穴，　　還出則螫人。」

（三七）

複次，施為解脫不為財物，若為財物不名為施，若為解脫則得無生及涅槃樂，是故智者應為解脫而行佈施。

我昔曾聞，有一檀越詣僧房設會，檀越知識道人語上座言：「今日檀越飲食精細，好為檀越耐心說法。」是時上座已得三明六通具八解脫，善知他心深觀察之，為何事故而設此會，乃知此會為財利故。爾時上座為此檀越說三惡道苦，而作是言：「善哉善哉！檀越汝今所設供養，極是時施，色香美味皆悉具足，極為清凈，三惡道中無所乏少。」時知識道人語上座言：「何以為他咒愿三惡道中都無所乏？」時僧上座語彼道人子：「我雖年老倒錯說法，然此檀越不習於戒，結使所使，我觀彼心故作是說，此檀越為五欲樂及財寶畜生。」即說偈言：

「施者所生處，　　財寶極廣大， 以恃財寶故，　　能令起憍慢。 憍慢越法度，　　盲冥愚凡夫， 以越法度故，　　則墮三惡趣。 處於三惡道，　　猶如己舍宅， 若生人天中，　　如似暫寄客

現代漢語譯本：譬如得了瘧疾，四天必定發作，在第三天或第二天的時候，遇到因緣還會復發。又像世俗所說的，按住結痂的地方，它不會立刻起來，看起來好像沒有病患的樣子。慾望就像毒樹的根，不拔除就會再生芽，如同人厭惡白髮，就把黑髮也剃掉，剃掉沒多久，白髮又會重新長出來。如果不永遠斷除煩惱，情況也是這樣，慾望和嗔恚，逼迫著戒行的運作，對治時就隱藏不顯現。不造作身口意業，就產生難以察覺的想法，煩惱過後又會生起，毀壞了戒律。貪圖享樂於五欲，就像蛇隱藏進入洞穴，出來就會咬人。 現代漢語譯本：再者，佈施是爲了解脫而不是爲了財物，如果爲了財物就不能稱為佈施，如果爲了解脫就能得到無生和涅槃的快樂，所以智者應該爲了解脫而行佈施。 現代漢語譯本：我以前曾聽說，有一個施主到僧房設宴，施主的熟識道人對上座說：『今天施主喝了點酒，請您為施主耐心說法。』當時上座已經證得三明六通，具足八解脫，善於瞭解他人心意並深入觀察，知道這次設宴是爲了什麼，才知道這次設宴是爲了財利。當時上座為這位施主說了三惡道的苦，並這樣說：『善哉善哉！施主您今天所設的供養，真是非常合時宜的佈施，色香味都非常齊全，極為清凈，三惡道中什麼都不缺少。』當時熟識道人對上座說：『為什麼為他祝願在三惡道中什麼都不缺少？』當時僧上座對那位道人說：『我雖然年老說錯了話，但是這位施主不學習戒律，被煩惱所驅使，我觀察他的心才這樣說，這位施主是爲了五欲之樂和財寶而像畜生一樣。』於是說了偈語： 現代漢語譯本：『佈施者所生之處，財寶極其廣大，因為依仗財寶的緣故，能使人產生驕慢。驕慢超越了法度，盲目愚癡的凡夫，因為超越法度的緣故，就會墮入三惡趣。處於三惡道，就像在自己的住宅一樣，如果生在人天之中，就像暫時寄居的客人。』

English version: It's like getting malaria, which is sure to break out in four days. On the third or second day, when the conditions are right, it will relapse. It's also like how, in the secular world, if you press down on a scab, it won't immediately come off, and it seems like there's no problem. Desire is like the root of a poisonous tree; if you don't pull it out, it will sprout again. It's like how people hate white hair and shave off their black hair as well, but before long, the white hair grows back. If you don't permanently cut off the fetters, it's the same way. Desire and anger, they force the practice of precepts, and when you try to counter them, they hide and don't appear. If you don't create actions of body, speech, and mind, then hard-to-detect thoughts arise, and after the fetters subside, they rise again, breaking the precepts. Being greedy and attached to the five desires is like a snake hiding in a hole; when it comes out, it will bite. English version: Furthermore, giving is for liberation, not for material things. If it's for material things, it cannot be called giving. If it's for liberation, then one can attain the joy of non-birth and Nirvana. Therefore, the wise should give for the sake of liberation. English version: I once heard that a patron went to a monastery to hold a feast. The patron's acquaintance, a Taoist, said to the senior monk, 'Today the patron has had some wine, please be patient and preach to the patron.' At that time, the senior monk had already attained the three insights and six supernatural powers, possessed the eight liberations, and was skilled at understanding others' minds and observing deeply. He knew why this feast was being held, and he knew it was for material gain. At that time, the senior monk spoke to the patron about the suffering of the three evil realms, and said, 'Excellent, excellent! Patron, the offerings you have made today are very timely, with all the colors, fragrances, and flavors complete, and extremely pure. There is nothing lacking in the three evil realms.' Then the acquaintance Taoist said to the senior monk, 'Why are you wishing him to have everything in the three evil realms?' Then the senior monk said to that Taoist, 'Although I am old and have spoken wrongly, this patron does not practice the precepts and is driven by fetters. I observed his mind and spoke like this. This patron is like an animal, seeking the pleasures of the five desires and material wealth.' Then he spoke a verse: English version: 'The place where the giver is born, has extremely vast wealth. Because of relying on wealth, it can cause arrogance to arise. Arrogance goes beyond the bounds of the Dharma, and the blind and foolish ordinary person, because of going beyond the bounds of the Dharma, will fall into the three evil realms. Being in the three evil realms is like being in one's own house. If one is born in the human or heavenly realms, it is like being a temporary guest.'

---

。 是故戒施伴，　　俱受于涅槃， 戒能得生天，　　施能備眾具， 所作為解脫，　　必盡于苦際。 譬如種藕根，　　花葉悉具得， 其根亦可食。　　修行于施戒， 親近解脫林，　　快樂喻花葉， 根喻于解脫。　　是故修戒施， 必當為解脫，　　不應為世利。」

（三八）

複次，離諸難亦難，得於人身難，既得離諸難，應當常精勤。

我昔曾聞，有一小兒聞經中說：「盲龜值浮木孔，其事甚難。」時此小兒故穿一板作孔受頭，擲著池中，自入池中低頭舉頭慾望入孔，水漂板故不可得值。即自思惟：「極生厭惡，人身難得，佛以大海為喻，浮木孔小盲龜無眼，百年一出實難可值。我今池小其板孔大，復有兩眼日百出頭，猶不能值，況彼盲龜而當得值？」即說偈言：

「巨海極廣大，　　浮木孔復小， 百年而一出，　　得值甚為難。 我今池水小，　　浮木孔極大， 數數自出頭，　　不能值木孔。 盲龜遇浮木，　　相值甚為難， 惡道復人身，　　難值亦如是。 我今值人身，　　應當不放逸， 恒沙等諸佛，　　未曾得值遇。 今日得咨受，　　十力世尊言， 佛所說妙法，　　我必當修行。 若能善修習，　　濟拔極為大， 非他作己得，　　是故自精勤。 若墮八難處，　　云何可得離？ 世間業隨逐，　　墜墮于惡道。 我今當逃避，　　得出三有獄， 若不出此獄，　　云何得解脫？ 畜生道若干，　　歷劫極長久， 地獄及餓鬼，　　黑闇苦惱深

現代漢語譯本 因此，持戒和佈施是相伴的，都能最終達到涅槃的境界。 持戒能夠使人昇天，佈施能夠使人具備各種所需。 所作所為如果爲了解脫，必定能夠徹底擺脫痛苦的邊緣。 譬如種植藕根，花和葉子都會同時得到，而藕根也可以食用。 修行佈施和持戒，親近解脫的樹林，快樂就像花葉一樣，而根則比喻解脫。 因此，修行持戒和佈施，必定是爲了解脫，不應該爲了世俗的利益。

（三八）

再次說明，遠離各種困難也很難，得到人身更是難上加難，既然已經脫離了各種困難，就應當常常精進努力。

我以前曾聽聞，有一個小孩聽到經中說：『盲龜遇到浮木孔，這件事非常困難。』 當時這個小孩故意在一塊木板上鉆一個孔，讓頭可以伸進去，然後把木板扔到池塘里，自己也進入池塘，低頭又抬頭，想要把頭伸進孔里，但是水漂浮著木板，所以無法對準孔。 他立刻自己思考：『我感到非常厭惡，人身真是難以得到，佛陀用大海來比喻，浮木孔很小，盲龜沒有眼睛，一百年才出現一次，實在難以遇到。 我現在池塘很小，木板孔很大，而且我有兩隻眼睛，每天都伸出頭很多次，仍然不能對準孔，更何況是那隻盲龜又怎麼可能遇到呢？』 於是他說了偈語：

『廣闊無邊的大海，浮木孔又很小，一百年才出現一次，想要遇到實在太難了。 我現在池塘很小，浮木孔卻很大，多次伸出頭，都不能對準木孔。 盲龜遇到浮木，相遇非常困難，從惡道再次得到人身，也像這樣難以遇到。 我現在得到了人身，應當不放逸，像恒河沙數一樣多的諸佛，都未曾有機會遇到。 今天能夠聽聞，十力世尊的教誨，佛所說的微妙佛法，我必定要修行。 如果能夠好好修習，救拔的力量非常大，不是別人做了自己得到，所以要自己精進努力。 如果墮入八難之處，又怎麼可能脫離呢？世間的業力會跟隨，使人墜落到惡道。 我現在應當逃避，脫離三有牢獄，如果不能脫離這個牢獄，又怎麼能夠得到解脫呢？ 畜生道有各種各樣的，經歷的劫數極其漫長，地獄和餓鬼道，黑暗痛苦深重。

English version Therefore, precepts and giving are companions, both ultimately reaching the state of Nirvana. Observing precepts can lead to rebirth in heaven, and giving can provide all necessities. If actions are done for liberation, one will surely escape the edge of suffering. Just as planting lotus roots, both flowers and leaves are obtained, and the roots can also be eaten. Practicing giving and precepts, approaching the forest of liberation, happiness is like the flowers and leaves, while the root symbolizes liberation. Therefore, practicing precepts and giving must be for liberation, not for worldly benefits.

(38)

Furthermore, it is difficult to avoid all difficulties, and it is even more difficult to obtain a human body. Having escaped all difficulties, one should always strive diligently.

I once heard that a child heard in a scripture: 'It is very difficult for a blind turtle to encounter a hole in a floating log.' At that time, this child deliberately drilled a hole in a wooden board, allowing his head to fit through, and then threw the board into a pond. He also entered the pond, lowering and raising his head, trying to put his head through the hole, but the board floated on the water, so he could not align with the hole. He immediately thought to himself: 'I feel very disgusted, it is truly difficult to obtain a human body. The Buddha uses the ocean as a metaphor, the hole in the floating log is small, the blind turtle has no eyes, and it only appears once every hundred years, making it truly difficult to encounter. Now my pond is small, the hole in the board is large, and I have two eyes, sticking my head out many times every day, yet I still cannot align with the hole. How much more difficult is it for that blind turtle to encounter it?' Then he spoke a verse:

'The vast and boundless ocean, the hole in the floating log is small, it only appears once every hundred years, it is extremely difficult to encounter. Now my pond is small, the hole in the floating log is very large, I stick my head out many times, yet I cannot align with the hole. A blind turtle encountering a floating log, the encounter is very difficult, to obtain a human body again from the evil paths is also as difficult to encounter. Now that I have obtained a human body, I should not be negligent, the Buddhas as numerous as the sands of the Ganges, have never had the opportunity to encounter. Today I am able to hear, the teachings of the World Honored One with ten powers, the wonderful Dharma spoken by the Buddha, I must practice. If one can practice well, the power of salvation is very great, it is not that others do it and you receive it, therefore one must strive diligently oneself. If one falls into the eight difficulties, how can one escape? The karmic forces of the world will follow, causing one to fall into the evil paths. Now I should escape, to leave the prison of the three realms, if I cannot leave this prison, how can I obtain liberation? The animal realm has various forms, the kalpas experienced are extremely long, the hell and hungry ghost realms, are dark and full of deep suffering.

---

。 我若不勤修，　　云何而得離， 險難諸惡道？　　今日得人身， 不盡苦邊際，　　不離三有獄， 應當勤方便，　　必離三有獄。 我今求出家，　　必使得解脫。」

（三九）

複次，財錢難捨，智者若能修于小施莫起輕想。

我昔曾聞，須和多國昔日有王名薩多浮，時王遊獵偶值一塔，即以五錢布施彼塔。有一旃陀羅遙唱善哉！即遣使捉將至王所。時王語言：「汝今見我佈施小故譏笑我耶？」彼人白王：「施我無畏然後當語。我于昔日于險道中劫掠作賊，捉得一人急拳其手。我即思惟：『此人拳手必有金錢。』語令開手其人不肯，我捉弓箭用恐彼人，語言放手猶故不肯。我即挽弓向之，以貪寶故即便射殺，殺已即取得一銅錢。寧惜一錢不惜身命。如今大王無逼惱者，能持五錢用施佛塔，是故我今嘆言善哉！」即說偈言：

「挽弓圓如輪，　　將欲害彼命， 彼寧喪身命，　　不肯輸一錢。 我見如此人，　　捨命不捨錢， 是故我今者，　　見有舍錢者， 生於希有想，　　嘆言難可作。 不見有弓刀，　　強逼大王者， 亦無有畏忌，　　開意舍難捨， 苦求乃得錢。　　是故我今日， 見有舍財者，　　心生未曾有。 我自見其證，　　極苦不肯舍， 大王今當知，　　慳心難可舍。」

（四〇）

複次，善觀察所作，當時雖有過，后必有大益

現代漢語譯本 我若不勤奮修行，又怎能脫離充滿危險和苦難的惡道？今日我已獲得人身，若不徹底擺脫痛苦的邊際，就無法脫離這三界牢獄。應當勤勉努力，必定能脫離這三界牢獄。我如今決心出家，必定要獲得解脫。

其次，錢財難以捨棄，有智慧的人如果能修行小小的佈施，也不要輕視它。

我曾經聽聞，須和多國過去有一位國王名叫薩多浮，當時國王打獵時偶然遇到一座佛塔，就用五枚錢幣佈施給那座佛塔。有一個旃陀羅遠遠地高聲讚歎『善哉！』國王就派人把他抓來帶到自己面前。國王對他說：『你現在是因為我佈施的錢少而譏笑我嗎？』那人對國王說：『請您先答應不殺我，我才敢說。我過去在險惡的道路上搶劫做賊，抓住一個人就緊緊地握住他的手。我當時想：『這人手裡一定有錢。』就讓他張開手，那人不肯。我拿起弓箭恐嚇他，讓他張開手，他仍然不肯。我就拉開弓箭對準他，因為貪圖他的錢財就射殺了他，殺了他之後只得到一枚銅錢。寧願捨棄性命也不捨棄一枚錢。如今大王沒有受到任何逼迫，卻能拿出五枚錢幣佈施給佛塔，所以我現在讚歎說『善哉！』。』於是說了偈語：

『拉開弓箭圓如滿月，將要奪取他的性命，他寧願喪失性命，也不肯交出一枚錢。我看到這樣的人，寧願捨棄性命也不捨棄錢財，所以現在我看到有人捨棄錢財，就產生稀有的想法，讚歎說這太難做到了。沒有弓箭刀劍，強迫大王，也沒有任何畏懼，卻能心甘情願地捨棄難以捨棄的錢財，這些錢財是辛苦求來的。所以今天我看到有人捨棄錢財，心中產生從未有過的想法。我親眼見到過，即使極其痛苦也不肯捨棄錢財，大王您應當知道，慳吝的心是難以捨棄的。』

其次，要善於觀察所做的事情，當時雖然有過失，但之後必定會有大的益處。

English version If I do not diligently cultivate myself, how can I escape the dangerous and evil paths? Today I have obtained a human body, if I do not completely get rid of the edge of suffering, I cannot escape the prison of the three realms. I should work hard and diligently, and I will surely be able to escape the prison of the three realms. I am now determined to become a monk, and I will surely attain liberation.

Furthermore, wealth and money are difficult to give up. If a wise person can practice small acts of giving, they should not look down upon it.

I once heard that in the past, in the country of Suheduo, there was a king named Sadofu. Once, while hunting, the king happened to come across a pagoda and gave five coins to it. A Chandala from afar loudly exclaimed, 'Well done!' The king sent someone to seize him and bring him before him. The king said to him, 'Are you mocking me now because I gave so little?' The man said to the king, 'Please promise not to kill me, and then I will speak. In the past, I was a robber on a dangerous road. I grabbed a person and tightly held his hand. I thought, 'This person must have money in his hand.' I asked him to open his hand, but he refused. I took out my bow and arrow to threaten him, asking him to open his hand, but he still refused. I then drew my bow and aimed at him. Because of my greed for his money, I shot and killed him. After killing him, I only got one copper coin. He would rather give up his life than give up one coin. Now, Your Majesty, without being forced, you are able to give five coins to the pagoda. Therefore, I now exclaim, 'Well done!'' Then he spoke a verse:

'Drawing the bow round like the full moon, about to take his life, he would rather lose his life than give up one coin. I have seen such a person, who would rather give up his life than give up his money. Therefore, now when I see someone giving up money, I have a rare thought and exclaim that it is too difficult to do. There are no bows or swords, forcing the king, nor any fear, yet he is willing to give up the difficult-to-give-up money, which was obtained through hard work. Therefore, today when I see someone giving up money, I have a thought that I have never had before. I have seen with my own eyes that even in extreme suffering, people are unwilling to give up money. Your Majesty, you should know that a miserly heart is difficult to give up.'

Furthermore, one should carefully observe what one does. Although there may be faults at the time, there will surely be great benefits later.

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。

我昔曾聞，有一比丘常被盜賊，一日之中堅閉門戶，賊復來至扣門而喚，比丘答言：「我見汝時極大驚怖，汝可內手于彼向中，當與汝物。」賊即內手置於向中，比丘以繩系之於柱，比丘執杖開門打之，打一下已語言：「歸依佛。」賊以畏故，即便隨語歸依于佛。復打二下語言：「歸依法。」賊畏死故復言歸依法。第三打時復語之言：「歸依僧。」賊時畏故言歸依僧。即自思惟：「今此道人有幾歸依？若多有者必更不見此閻浮提，必當命終。」爾時比丘即放令去，以被打故身體疼痛久而得起，即求出家。有人問言：「汝先作賊造諸惡行，以何事故出家修道？」答彼人言：「我亦觀察佛法之利然後出家。我於今日遇善知識，以杖打我三下，唯有少許命在不絕。如來世尊實一切智者，若教弟子四歸依者，我命即絕。佛或遠見斯事教出比丘打賊三下，使我不死，是故世尊唯說三歸不說四歸，佛愍我故說三歸依不說四歸。」即說偈言：

「決定一切智，　　以憐愍我故， 是以說三歸，　　不說有第四。 為於三有故，　　而說三歸依， 若當第四者，　　我則無歸依。 我今可憐愍，　　身命于彼盡， 我見佛世尊，　　遠睹如斯事， 生於未曾有，　　是故舍賊心。 有因粗事解，　　或因細事悟， 粗者悟粗事，　　細者解細事。 由我心粗故，　　因粗事解悟， 我解斯事故，　　是以求出家

現代漢語譯本：我以前聽說，有一個比丘經常被盜賊騷擾。有一天，他緊閉門戶，盜賊又來敲門呼喊。比丘回答說：『我見到你時非常害怕，你可以把手伸進那個洞里，我會給你東西。』盜賊就把手伸進洞里，比丘用繩子把他的手綁在柱子上。然後，比丘拿著棍子開門打他，打了一下就說：『皈依佛。』盜賊因為害怕，就跟著說了皈依佛。又打了兩下，說：『皈依法。』盜賊因為怕死，又說了皈依法。第三次打的時候，又對他說：『皈依僧。』盜賊因為害怕，說了皈依僧。他自己心裡想：『這個道人有幾種皈依？如果有很多種，我肯定就見不到這個世界了，一定會死。』這時，比丘就放他走了。盜賊因為被打，身體疼痛，過了很久才起來，就去請求出家。有人問他：『你以前做盜賊，做了很多壞事，為什麼現在要出家修行呢？』他回答說：『我也是觀察到佛法的利益才出家的。我今天遇到了善知識，他用棍子打了我三下，我才勉強保住性命。如來世尊真是無所不知的人，如果教導弟子四皈依，我肯定就死了。佛或許早就預見到這件事，所以教導比丘打盜賊三下，讓我不至於死。因此，世尊只說三皈依，不說四皈依，佛是憐憫我才說三皈依，不說四皈依。』於是他說了偈語： 『決定一切智，　　以憐憫我故， 是以說三歸，　　不說有第四。 為於三有故，　　而說三歸依， 若當第四者，　　我則無歸依。 我今可憐愍，　　身命于彼盡， 我見佛世尊，　　遠睹如斯事， 生於未曾有，　　是故舍賊心。 有因粗事解，　　或因細事悟， 粗者悟粗事，　　細者解細事。 由我心粗故，　　因粗事解悟， 我解斯事故，　　是以求出家。』

English version: I once heard that there was a bhikkhu who was often harassed by thieves. One day, he kept his doors tightly shut, but the thieves came again and knocked, calling out. The bhikkhu replied, 'When I see you, I am very frightened. You can put your hand into that hole, and I will give you something.' The thief then put his hand into the hole, and the bhikkhu tied his hand to a pillar with a rope. Then, the bhikkhu opened the door with a stick and hit him, saying after the first hit, 'Take refuge in the Buddha.' The thief, out of fear, repeated 'Take refuge in the Buddha.' After hitting him twice more, he said, 'Take refuge in the Dharma.' The thief, fearing death, again said, 'Take refuge in the Dharma.' The third time he hit him, he said, 'Take refuge in the Sangha.' The thief, out of fear, said, 'Take refuge in the Sangha.' He thought to himself, 'How many refuges does this monk have? If there are many, I will surely not see this world again, and I will die.' At this point, the bhikkhu let him go. The thief, because he had been beaten, was in pain and it took a long time for him to get up. He then requested to become a monk. Someone asked him, 'You used to be a thief and did many bad things, why do you now want to become a monk and practice?' He replied, 'I also observed the benefits of the Buddha's teachings before becoming a monk. Today, I met a good teacher who hit me three times with a stick, and I barely managed to keep my life. The Tathagata, the World Honored One, is truly all-knowing. If he had taught his disciples four refuges, I would surely have died. The Buddha may have foreseen this, so he taught the bhikkhu to hit the thief three times, so that I would not die. Therefore, the World Honored One only speaks of three refuges, not four. The Buddha had compassion for me, so he spoke of three refuges, not four.' Then he spoke a verse: 'The one who knows all, with compassion for me, Therefore speaks of three refuges, not a fourth. For the sake of the three realms of existence, He speaks of three refuges, if there were a fourth, I would have no refuge. I am now pitiable, my life would have ended there, I see the Buddha, the World Honored One, Saw such things from afar, And brought forth the unprecedented, therefore I abandoned the heart of a thief. Some understand through coarse matters, others through subtle matters, The coarse understand coarse matters, the subtle understand subtle matters. Because my heart was coarse, I understood through coarse matters, I understood this matter, therefore I seek to become a monk.'

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。」

大莊嚴論經卷第七

（四一）

複次，利養亂於行道，若斷利養善觀察瞋。

我昔曾聞，有一比丘在一園中，城邑聚落競共供養，同出家者憎嫉誹謗。比丘弟子聞是誹謗，白其師言：「某甲比丘誹謗和上。」時彼和上聞是語已，即喚謗者善言慰喻，以衣與之。諸弟子等白其師言：「彼誹謗人是我之怨，云何和上慰喻與衣？」師答之言：「彼誹謗者於我有恩，應當供養。」即說偈言：

「如雹害禾穀，　　有人能遮斷， 田主甚歡喜，　　報之以財帛。 彼謗是親厚，　　不名為怨家， 遮我利養雹，　　我應報其恩。 雹害及一世，　　利養害多身， 雹唯害於財，　　利養毀修道。 為雹所害田，　　必有少遺余， 利養之所害，　　功德都消盡。 如彼提婆達，　　利養雹所害， 由彼貪著故，　　善法無毫釐， 眾惡極熾盛，　　死則墮惡道。 利養劇猛火，　　亦過於惡毒， 師子及虎狼。　　智者觀察已， 寧為彼所傷，　　不為利養害。 愚者貪利養，　　不見其過惡， 利養遠聖道，　　善行滅不生。 佛已斷諸結，　　三有結都解， 功德已具滿，　　猶尚避利養。 眾中師子吼，　　而唱如是言： 『利養莫近我，　　我亦遠於彼。』 有心明智人，　　誰當貪利養？ 利養亂定心，　　為害劇于怨， 如以毛繩戮，　　皮斷肉骨壞， 髓斷爾乃止。　　利養過毛繩， 絕於持戒皮，　　能破禪定肉， 折于智慧骨，　　滅妙善心髓

現代漢語譯本 再者，利養會擾亂修行，如果能斷除利養，就能很好地觀察嗔恚。 我曾經聽說，有一位比丘住在一個園林中，城裡和村落的人們都爭相供養他，其他一同出家的人因此嫉妒誹謗他。比丘的弟子聽到這些誹謗，就告訴他們的師父說：『某某比丘誹謗您。』當時，這位師父聽到這話后，就叫來誹謗者，好言安慰他，還給了他一件衣服。弟子們問他們的師父說：『那誹謗的人是我們的仇人，為什麼師父還要安慰他，給他衣服呢？』師父回答說：『那個誹謗我的人對我有恩，我應該供養他。』於是說了這樣一首偈： 『如同冰雹傷害禾苗，有人能夠遮擋住它，田地的主人會非常高興，用財物來報答他。 誹謗我的人是我的親人，不應該把他看作仇敵，他遮擋了我的利養之雹，我應該報答他的恩情。 冰雹只會傷害一季的收成，而利養卻會傷害多世的修行，冰雹只會損害財產，而利養卻會毀壞修行的道路。 被冰雹傷害的田地，必定還會有少許剩餘，而被利養傷害的人，功德都會完全消失。 就像提婆達多，被利養的冰雹所傷害，因為他貪著利養的緣故，善法沒有絲毫，各種惡行極其熾盛，死後就墮入了惡道。 利養比猛火還要厲害，也比毒藥、獅子和虎狼還要可怕。有智慧的人觀察之後，寧願被它們所傷害，也不願被利養所害。 愚笨的人貪圖利養，看不到它的過錯和危害，利養會使人遠離聖道，善行也會因此滅絕，無法產生。 佛陀已經斷除了所有的煩惱，三界的束縛都已解脫，功德已經圓滿具足，尚且還要避開利養。 在眾人之中，佛陀像獅子一樣吼叫，並且這樣宣說：『利養不要靠近我，我也要遠離它。』 有心智和明理的人，誰會貪圖利養呢？利養會擾亂禪定之心，它的危害比仇敵還要嚴重，就像用毛繩來勒人，面板斷裂，肌肉和骨頭壞掉，骨髓斷裂才會停止。利養比毛繩還要厲害，它會斷絕持戒的面板，能破壞禪定的肌肉，折斷智慧的骨頭，滅絕美好的善心髓。

English version Furthermore, the pursuit of gain and offerings disrupts the practice of the path. If one can relinquish such pursuits, one can observe anger with clarity. I once heard of a monk who resided in a garden. People from the city and villages vied to make offerings to him, causing his fellow monks to become envious and slander him. The monk's disciples, upon hearing the slander, reported to their teacher, 'So-and-so monk is slandering you.' Upon hearing this, the teacher summoned the slanderer, comforted him with kind words, and gave him a robe. The disciples questioned their teacher, 'That slanderer is our enemy, why do you comfort him and give him a robe?' The teacher replied, 'That slanderer has done me a favor, I should make offerings to him.' He then spoke this verse: 'Like hail that damages crops, if someone can shield them, the landowner is very happy and rewards them with wealth. The one who slanders me is my kin, not to be seen as an enemy. He shields me from the hail of gain and offerings, I should repay his kindness. Hail only harms one season's harvest, while gain and offerings harm many lifetimes of practice. Hail only damages property, while gain and offerings destroy the path of practice. A field damaged by hail will surely have some remnants left, but one harmed by gain and offerings will have all merit completely extinguished. Like Devadatta, harmed by the hail of gain and offerings, due to his attachment, he had no good qualities, his evil deeds were rampant, and after death, he fell into evil realms. Gain and offerings are more fierce than a raging fire, more dangerous than poison, lions, and tigers. The wise, having observed this, would rather be harmed by them than by gain and offerings. The foolish are greedy for gain and offerings, not seeing their faults and harms. Gain and offerings distance one from the holy path, and good deeds are extinguished and cannot arise. The Buddha has already severed all fetters, the bonds of the three realms are all released, his merits are complete and full, yet he still avoids gain and offerings. Among the assembly, the Buddha roars like a lion, and proclaims, 'Gain and offerings, do not come near me, I also stay far from them.' Who with a mind of wisdom and understanding would be greedy for gain and offerings? Gain and offerings disturb the mind of meditation, their harm is more severe than an enemy. Like strangling someone with a hair rope, the skin breaks, the flesh and bones are destroyed, and only when the marrow is broken does it stop. Gain and offerings are more severe than a hair rope, they sever the skin of precepts, can destroy the flesh of meditation, break the bones of wisdom, and extinguish the marrow of good and virtuous mind.

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。 譬如嬰孩者，　　捉火欲食之， 如魚吞鉤餌，　　如鳥網所覆， 諸獸墜阱陷，　　皆由貪味故。 比丘貪利養，　　與彼亦無異， 其味極鮮少，　　為患甚深重。 詐為諂佞者，　　止住利養中， 親近憒鬧亂，　　妨患之種子， 如似疥搔瘡，　　搔之癢轉增， 矜高放逸欲，　　皆因利養生。 此人為我等，　　遮于利養怨， 我以是義故，　　應盡心供養。 如是善知識，　　云何名為怨？ 由貪利養故，　　不樂閑靜處， 心常緣利養，　　晝夜不休息。 彼處有衣食，　　某是我親厚， 必來請命我，　　心意多攀緣。 敗壞寂靜心，　　不樂空閑處， 常樂在人間，　　田利毀敗故。 不樂寂定法，　　以舍寂定故， 不名為比丘，　　亦不名白衣。」

（四二）

複次，俱得漏盡，教學差別。

我昔曾聞，尊者目連教二弟子，精專學禪而無所證。時尊者舍利弗問目連言：「彼二弟子得勝法不？」目連答言：「未得。」舍利弗又問言：「汝教何法？」目連答言：「一教不凈，二教數息。然其心意，滯而不悟。」時舍利弗問目連言：「彼二弟子從何種姓而來出家？」答言：「一是浣衣，二是鍛金師。」時舍利弗語目連言：「金師子者應授安般，浣衣人者宜教不凈。」目連如法以教弟子，弟子尋即精勤修習得羅漢果

現代漢語譯本 例如嬰兒，想要抓火來吃，如同魚兒吞食魚鉤上的餌食，如同鳥兒被網覆蓋，各種野獸掉入陷阱，都是因為貪圖美味的緣故。 比丘貪圖利養，與他們也沒有什麼不同，那滋味極其微少，帶來的禍患卻非常深重。 那些虛偽諂媚的人，停留在利養之中，親近喧鬧混亂的地方，是妨礙修行的種子，如同疥瘡搔癢，越搔越癢，驕傲放縱的慾望，都是因為利養而產生。 這個人爲了我們，遮擋了利養的怨恨，我因為這個道理，應當盡心供養。 像這樣的善知識，怎麼能稱之為怨恨呢？ 因為貪圖利養的緣故，不喜歡清靜的地方，心中常常想著利養，日夜不停息。 哪裡有衣食，誰是我的親近之人，一定會來**我，心思多攀緣。 敗壞寂靜的心，不喜歡空閑的地方，常常喜歡在人群中，因為田地利益而毀壞修行。 不喜歡寂靜禪定的法，因為捨棄了寂靜禪定，不能稱為比丘，也不能稱為在家居士。 （四二） 再次，都證得了漏盡，但教導方法有所不同。 我曾經聽聞，尊者目連教導兩個弟子，專心學習禪定卻沒有證悟。當時尊者舍利弗問目連說：『那兩個弟子得到殊勝的法了嗎？』目連回答說：『沒有得到。』舍利弗又問：『你教他們什麼法？』目連回答說：『一個教不凈觀，一個教數息觀。然而他們的心意，停滯不前而沒有領悟。』當時舍利弗問目連說：『那兩個弟子是從什麼種姓而來出家的？』回答說：『一個是洗衣工，一個是鍛金匠。』當時舍利弗告訴目連說：『鍛金匠應該教他安般法，洗衣工應該教他不凈觀。』目連按照方法教導弟子，弟子很快就精勤修習證得了阿羅漢果。

English version For example, a baby tries to grab fire to eat it, like a fish swallowing a baited hook, like a bird covered by a net, various beasts falling into traps, all because of greed for taste. A bhikkhu who is greedy for gain is no different from them. The taste is extremely small, but the harm it brings is very deep and heavy. Those who are false and flattering, dwell in the midst of gain, are close to noisy and chaotic places, are the seeds of hindering practice, like scratching an itch, the more you scratch, the more it itches. Arrogant and indulgent desires all arise from gain. This person, for our sake, shields us from the resentment of gain. Because of this principle, I should make offerings with all my heart. How can such a good teacher be called a resentment? Because of greed for gain, they do not like quiet places, their minds are always thinking about gain, and they do not rest day and night. Where there is food and clothing, who is my close friend, they will surely come to **me, and their minds will be full of attachments. They ruin the quiet mind, do not like empty places, and always like to be among people, because of the benefits of the field, they ruin their practice. They do not like the Dharma of quiet meditation, because they have abandoned quiet meditation, they cannot be called a bhikkhu, nor can they be called a layperson. (42) Furthermore, both have attained the extinction of outflows, but their teaching methods differ. I once heard that Venerable Maudgalyayana taught two disciples, who diligently studied meditation but did not attain enlightenment. At that time, Venerable Sariputra asked Maudgalyayana, 'Have those two disciples attained the supreme Dharma?' Maudgalyayana replied, 'They have not.' Sariputra then asked, 'What Dharma did you teach them?' Maudgalyayana replied, 'One was taught the contemplation of impurity, and the other was taught mindfulness of breathing. However, their minds were stagnant and did not understand.' At that time, Sariputra asked Maudgalyayana, 'From what lineage did those two disciples come to be ordained?' He replied, 'One is a laundry worker, and the other is a goldsmith.' At that time, Sariputra told Maudgalyayana, 'The goldsmith should be taught mindfulness of breathing, and the laundry worker should be taught the contemplation of impurity.' Maudgalyayana taught the disciples according to the method, and the disciples quickly diligently practiced and attained the fruit of Arhatship.

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。既成羅漢，歡喜踴躍，即便說偈贊舍利弗：

「第二轉法輪，　　佛法之大將， 于諸聲聞中，　　得於最上智， 有勝覺慧力，　　嗚呼舍利弗！ 指導示解脫，　　隨順本所習， 指導開悟我，　　二俱速解脫。 行自境界中，　　獲得所應得， 行他境界者，　　如魚墮陸地。 我常在河側，　　習浣衣白凈， 安心於白骨，　　相類易開解， 不大加功力，　　速疾入我意。 金師常吹㰆，　　出入氣是風， 易樂入安般。　　眾生所玩習， 各自有勝力，　　今者舍利弗， 佛法之鞅䩙。　　佛說舍利弗， 第二轉法輪，　　真實是所應， 心得自在者，　　能使我二人， 善知禪徑路。　　我如不調象， 法中之大將，　　言教調順我， 使到安隱處，　　故我大歡喜。」

（四三）

複次，善根熟者雖復逃避，如來大悲終不放舍。

我昔曾聞，如來無上良厚福田，行來進止常為福利，非如世間所有田也。欲示行福田異於世間田，行福田者往至檀越下種人所，入舍衛城分衛，乃至為菩薩時入王舍城乞食，城中老少男女大小，見其容儀心皆愛敬，余如佛本行中說。昔佛在時眾生厭惡，善根種子極易生芽，佛所應化為度人故入城乞食，即說偈言：

「若以深信心，　　禮敬佛足者， 是人于生死，　　便為不久住。 能行善福田，　　供養作因緣， 必獲大果報。　　能以信敬心， 以土著佛缽，　　終不無果報

現代漢語譯本：

既已成為羅漢，他們歡喜雀躍，隨即以偈頌讚美舍利弗：

『您是第二次轉法輪者，是佛法的大將， 在所有聲聞弟子中，您獲得了最上等的智慧。 您擁有卓越的覺悟和智慧的力量，啊，舍利弗！ 您指導我們走向解脫，順應我們原本的習性。 您指導並開悟了我，使我們二人都能迅速解脫。 在自己熟悉的領域中修行，才能獲得應有的成就； 在不熟悉的領域中修行，就像魚兒離開了水。 我常在河邊，習慣洗滌衣物使之潔白， 專注于白骨觀，這種觀想容易理解， 不需要花費太大的力氣，就能迅速領悟。 金匠經常吹風箱，進出的氣息就是風， 容易進入安般禪定。眾生所習慣的事物， 各自有其優勢。如今，舍利弗， 您是佛法的棟樑。佛陀說舍利弗， 您是第二次轉法輪者，這確實是恰當的。 內心自在的人，能夠引導我們二人， 熟悉禪定的路徑。我像一頭未被馴服的象， 您是佛法中的大將，您的教誨馴服了我， 使我到達安穩之地，所以我非常歡喜。』

（四三）

此外，即使善根成熟的人想要逃避，如來大慈大悲也終究不會放棄。

我過去曾聽說，如來是無上良善的福田，他的行住坐臥都為眾生帶來福祉，不像世間一般的田地。爲了顯示福田與世間田地的不同，行福田者會前往施主那裡接受供養，進入舍衛城乞食，甚至在菩薩時期進入王舍城乞食。城中的老少男女，見到如來的容貌儀態，都心生愛敬，其餘的如佛本行中所說。過去佛陀在世時，眾生容易生起厭惡之心，善根的種子也極易萌芽。佛陀爲了度化眾生而入城乞食，隨即說偈道：

『如果以深厚的信心，禮敬佛陀的足， 這個人就不會在生死輪迴中久留。 能夠行善福田，供養佛陀作為因緣， 必定會獲得巨大的果報。能夠以虔誠的信心， 用泥土放在佛陀的缽中，最終也不會沒有果報。』 現代漢語譯本：

既已成為羅漢，他們歡喜雀躍，隨即以偈頌讚美舍利弗：

『您是第二次轉法輪者，是佛法的大將， 在所有聲聞弟子中，您獲得了最上等的智慧。 您擁有卓越的覺悟和智慧的力量，啊，舍利弗！ 您指導我們走向解脫，順應我們原本的習性。 您指導並開悟了我，使我們二人都能迅速解脫。 在自己熟悉的領域中修行，才能獲得應有的成就； 在不熟悉的領域中修行，就像魚兒離開了水。 我常在河邊，習慣洗滌衣物使之潔白， 專注于白骨觀，這種觀想容易理解， 不需要花費太大的力氣，就能迅速領悟。 金匠經常吹風箱，進出的氣息就是風， 容易進入安般禪定。眾生所習慣的事物， 各自有其優勢。如今，舍利弗， 您是佛法的棟樑。佛陀說舍利弗， 您是第二次轉法輪者，這確實是恰當的。 內心自在的人，能夠引導我們二人， 熟悉禪定的路徑。我像一頭未被馴服的象， 您是佛法中的大將，您的教誨馴服了我， 使我到達安穩之地，所以我非常歡喜。』

（四三）

此外，即使善根成熟的人想要逃避，如來大慈大悲也終究不會放棄。

我過去曾聽說，如來是無上良善的福田，他的行住坐臥都為眾生帶來福祉，不像世間一般的田地。爲了顯示福田與世間田地的不同，行福田者會前往施主那裡接受供養，進入舍衛城乞食，甚至在菩薩時期進入王舍城乞食。城中的老少男女，見到如來的容貌儀態，都心生愛敬，其餘的如佛本行中所說。過去佛陀在世時，眾生容易生起厭惡之心，善根的種子也極易萌芽。佛陀爲了度化眾生而入城乞食，隨即說偈道：

『如果以深厚的信心，禮敬佛陀的足， 這個人就不會在生死輪迴中久留。 能夠行善福田，供養佛陀作為因緣， 必定會獲得巨大的果報。能夠以虔誠的信心， 用泥土放在佛陀的缽中，最終也不會沒有果報。』

English version:

Having become Arhats, they rejoiced and leaped for joy, and immediately praised Shariputra with verses:

'You are the one who turns the second wheel of Dharma, a great general of the Buddha's teachings, Among all the Shravakas, you have attained the highest wisdom. You possess superior enlightenment and the power of wisdom, O Shariputra! You guide us towards liberation, in accordance with our original habits. You guided and enlightened me, enabling both of us to quickly attain liberation. Practicing in one's own familiar realm, one can achieve what is due; Practicing in an unfamiliar realm is like a fish out of water. I often stay by the river, accustomed to washing clothes until they are white, Focusing on the contemplation of white bones, this contemplation is easy to understand, Without needing to exert much effort, it quickly enters my mind. The goldsmith often blows the bellows, the breath going in and out is like the wind, It is easy to enter Anapanasati meditation. The things that beings are accustomed to, Each has its own advantages. Now, Shariputra, You are the pillar of the Buddha's teachings. The Buddha said Shariputra, You are the one who turns the second wheel of Dharma, this is indeed appropriate. A person whose mind is at ease can guide us both, To be familiar with the path of meditation. I am like an untamed elephant, You are a great general in the Dharma, your teachings have tamed me, Leading me to a place of peace, therefore I am very happy.'

(43)

Furthermore, even if those whose good roots are mature try to escape, the Tathagata's great compassion will never abandon them.

I once heard that the Tathagata is the supreme and virtuous field of merit, his every action brings blessings to all beings, unlike ordinary fields in the world. To show how the field of merit differs from worldly fields, those who cultivate the field of merit go to the donors to receive offerings, enter Shravasti to beg for alms, and even when they were Bodhisattvas, they entered Rajagriha to beg for food. The old and young, men and women in the city, upon seeing the Tathagata's appearance and demeanor, all felt love and respect, the rest is as described in the Buddha's past deeds. In the past, when the Buddha was in the world, beings easily developed aversion, and the seeds of good roots easily sprouted. The Buddha entered the city to beg for alms in order to liberate beings, and immediately spoke this verse:

'If with deep faith, one pays homage to the Buddha's feet, That person will not remain long in the cycle of birth and death. Being able to cultivate the field of merit, offering to the Buddha as a cause, One will surely obtain great rewards. Being able to with sincere faith, Place soil in the Buddha's bowl, ultimately it will not be without reward.' English version:

Having become Arhats, they rejoiced and leaped for joy, and immediately praised Shariputra with verses:

'You are the one who turns the second wheel of Dharma, a great general of the Buddha's teachings, Among all the Shravakas, you have attained the highest wisdom. You possess superior enlightenment and the power of wisdom, O Shariputra! You guide us towards liberation, in accordance with our original habits. You guided and enlightened me, enabling both of us to quickly attain liberation. Practicing in one's own familiar realm, one can achieve what is due; Practicing in an unfamiliar realm is like a fish out of water. I often stay by the river, accustomed to washing clothes until they are white, Focusing on the contemplation of white bones, this contemplation is easy to understand, Without needing to exert much effort, it quickly enters my mind. The goldsmith often blows the bellows, the breath going in and out is like the wind, It is easy to enter Anapanasati meditation. The things that beings are accustomed to, Each has its own advantages. Now, Shariputra, You are the pillar of the Buddha's teachings. The Buddha said Shariputra, You are the one who turns the second wheel of Dharma, this is indeed appropriate. A person whose mind is at ease can guide us both, To be familiar with the path of meditation. I am like an untamed elephant, You are a great general in the Dharma, your teachings have tamed me, Leading me to a place of peace, therefore I am very happy.'

(43)

Furthermore, even if those whose good roots are mature try to escape, the Tathagata's great compassion will never abandon them.

I once heard that the Tathagata is the supreme and virtuous field of merit, his every action brings blessings to all beings, unlike ordinary fields in the world. To show how the field of merit differs from worldly fields, those who cultivate the field of merit go to the donors to receive offerings, enter Shravasti to beg for alms, and even when they were Bodhisattvas, they entered Rajagriha to beg for food. The old and young, men and women in the city, upon seeing the Tathagata's appearance and demeanor, all felt love and respect, the rest is as described in the Buddha's past deeds. In the past, when the Buddha was in the world, beings easily developed aversion, and the seeds of good roots easily sprouted. The Buddha entered the city to beg for alms in order to liberate beings, and immediately spoke this verse:

'If with deep faith, one pays homage to the Buddha's feet, That person will not remain long in the cycle of birth and death. Being able to cultivate the field of merit, offering to the Buddha as a cause, One will surely obtain great rewards. Being able to with sincere faith, Place soil in the Buddha's bowl, ultimately it will not be without reward.'

---

。」

如來入城現神足時，一切人民各各相語：「佛來入城。」余如諸經中。佛來入城時，所有嚴麗種種具足，男女大小聞佛入城一切擾動，猶如大海風鼓濤波出大音聲，閻浮提界亦未曾有如是形相。爾時城中除糞穢人，名曰尼提，髮長蓬亂垢膩不凈，所著衣裳悉皆弊壞。若於道中得弊納者，便用補衣，欲示宿世不善業故，揹負糞瓨，欲遠棄去。于路見佛瞻仰尊顏，如睹大海，圓光一尋以莊嚴身，如真金聚無諸垢穢，所著袈裟如赤栴檀，亦如寶樓觀之無厭，即說偈言：

「金色如華敷，　　衣如赤栴檀， 衣服儀齊整，　　清凈如銅鏡。 如似秋月時，　　日處虛空中， 世尊處大眾，　　嚴凈如秋月。」

爾時眾生見佛世尊生大歡喜，畜生見佛，眼根悅樂，況復人也！即說偈言：

「見色無比類，　　深心極愛敬， 堪為禪定器，　　威光倍赫奕。 邪見毒噁心，　　睹佛猶悅豫， 觀其諸形體，　　觸目視無厭。 睹見心悅豫，　　身體悉照曜， 瞻之轉熾盛，　　形體圓滿足。 無可嫌呵處，　　種姓可嘆美， 無能譏論者，　　明智善丈夫。 相續出是種，　　世人寶嚴飾， 以助形容好。　　佛身相好具， 不假外莊嚴，　　相好眾愛樂， 顯好常隨身。　　世人自瓔珞， 不得常為好。　　蓮華悉開敷， 阿輸伽敷榮，　　嚴飾于大地， 顯好不如佛。　　凈目眾相好， 熾然莊嚴身，　　喻如摩尼鎧， 眾寶而校飾。　　亦猶池水中， 眾華以莊嚴

現代漢語譯本：當如來佛以神足通進入城市時，所有的人都互相說道：『佛陀進城了。』其餘的如同其他經典中所描述的那樣。佛陀進城時，一切莊嚴華麗的景象都具備，男女老少聽到佛陀進城的訊息都騷動起來，就像大海被風吹動而發出巨大的濤聲一樣，閻浮提世界從未有過這樣的景象。當時，城裡有一個名叫尼提的清潔工，他頭髮蓬亂，滿是污垢，所穿的衣服都破爛不堪。如果在路上撿到破布，就用來補衣服，這是爲了顯示他前世的不善業。他揹著糞桶，想要遠遠地扔掉。在路上，他看見了佛陀，瞻仰著佛陀尊貴的容顏，就像看到了大海一樣。佛陀身上散發著一尋的光芒，莊嚴無比，如同純金堆積而成，沒有一絲污垢。他所穿的袈裟如同紅色的檀香木，也像寶樓一樣，讓人百看不厭。他隨即說道： 『金色的光芒如同鮮花綻放，袈裟如同紅色的檀香木，衣服整齊莊重，清凈得像銅鏡一樣。如同秋天的月亮，又像太陽懸掛在空中，世尊處在人群中，莊嚴清凈如同秋月。』 當時，眾生見到佛陀世尊都生起了極大的歡喜心，就連畜生見到佛陀，眼根也感到愉悅，更何況是人呢！他們隨即說道： 『所見之色無與倫比，內心深處極其愛戴敬仰，堪為禪定的器皿，威光更加顯赫。即使是邪見毒惡之人，見到佛陀也會感到喜悅，觀看他的各種形體，目不轉睛，百看不厭。見到佛陀內心喜悅，身體都被照耀，瞻仰佛陀，這種喜悅更加熾盛，佛陀的形體圓滿無缺。沒有任何可以挑剔的地方，他的種姓令人讚美，沒有人能夠譏諷他，他是明智善良的丈夫。這種種姓相續不斷，世人以珍寶裝飾，來襯托他的美好。佛陀的身體具足相好，不需要外在的裝飾，他的相好讓眾人愛樂，美好的形象常伴隨他。世人自己佩戴的瓔珞，不能永遠保持美好。蓮花全部盛開，阿輸迦樹也開滿了鮮花，裝飾著大地，但它們的美好都不如佛陀。清凈的眼睛，眾多的相好，熾盛地莊嚴著佛陀的身體，就像摩尼寶鎧，用眾寶裝飾。也像池塘中，用各種鮮花來裝飾一樣。』

English version: When the Tathagata entered the city displaying his divine powers, all the people said to each other, 'The Buddha has come into the city.' The rest is as described in other scriptures. When the Buddha entered the city, all the magnificent and beautiful sights were present. Men, women, young, and old were all stirred up upon hearing that the Buddha had entered the city, like the great waves of the ocean stirred by the wind, a sight never before seen in the Jambudvipa world. At that time, there was a sweeper in the city named Niti, whose hair was disheveled, covered in dirt and grime, and whose clothes were tattered. If he found rags on the road, he would use them to patch his clothes, to show the bad karma of his past lives. He carried a dung bucket on his back, wanting to throw it away far from the city. On the road, he saw the Buddha, gazing upon his noble countenance, as if seeing the ocean. The Buddha emitted a halo of light around him, adorned with splendor, like a pile of pure gold, without any impurities. The robe he wore was like red sandalwood, and like a jeweled tower, one could never tire of looking at it. He then spoke in verse: 'Golden light like blooming flowers, a robe like red sandalwood, clothes neat and dignified, pure like a bronze mirror. Like the autumn moon, or the sun in the sky, the World Honored One is among the crowd, majestic and pure like the autumn moon.' At that time, all beings who saw the World Honored Buddha were filled with great joy. Even animals who saw the Buddha felt pleasure in their eyes, how much more so for humans! They then spoke in verse: 'The sight is unparalleled, the heart is filled with love and respect, worthy of being a vessel for meditation, his majestic light shines even brighter. Even those with evil and poisonous views feel joy upon seeing the Buddha, gazing upon his various forms, never tiring of the sight. Seeing him brings joy to the heart, the body is illuminated, gazing upon him, this joy grows even more intense, his form is perfect and complete. There is nothing to criticize, his lineage is praiseworthy, no one can find fault with him, he is a wise and virtuous man. This lineage continues, the world adorns itself with jewels, to enhance his beauty. The Buddha's body is complete with marks and characteristics, needing no external adornment, his marks and characteristics are loved by all, his beauty is always with him. The jewels that people wear themselves cannot remain beautiful forever. The lotuses are all in full bloom, the Ashoka trees are also covered in flowers, adorning the earth, but their beauty is not comparable to the Buddha. Pure eyes, numerous marks and characteristics, brightly adorn the Buddha's body, like a Mani jewel armor, adorned with many jewels. It is also like a pond, adorned with various flowers.'

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。　　如是等比類， 不及如來身，　　善逝之形體， 相好炳然著。　　猶如虛空中， 凈無雲翳時，　　眾星莊嚴月， 善行美妙器，　　瞻仰無厭足， 如飲甘露味，　　猶如凈滿月， 為人所愛樂。　　妙相以莊嚴， 善調伏威德，　　眾德備足者， 誰能具稱歎？　　諸過惡已壞， 譬如生死中，　　眾伎變現形， 永無能變現。　　彷彿似佛者， 雖作眾妙像，　　不及佛儀相。 佛之妙容相，　　天人中無比。」

又復世尊不齊相好殊妙可嘆，眾行皆備功德悉具，說偈贊言：

「如來所言說，　　智者所欽仰， 威儀及舉止，　　終無有過失。 牟尼中最勝，　　觸事未曾有， 覺慧無動搖，　　贊毀意不異。 以有十力故，　　摽相極寂靜， 滿足而正直，　　功德利益聚。 行步甚詳雅，　　為人所愛樂， 言說義深廣，　　視瞻極審諦。 詳雅有次敘，　　一切皆舍離， 食飲無貪著。　　舉要而言之， 無有不可愛。」

爾時尼提見無上調御諸根寂定，及比丘等根不散亂圍繞侍從，心倍愛敬，復說偈言：

「諸根悉寂靜，　　調根者圍繞， 著于新色衣，　　前後隨導從。 眾釋中勝導，　　金色不動搖， 四眾常圍繞，　　如赤云繞日。」

爾時尼提既見佛已，自鄙臭穢，揹負糞瓨，云何見佛？回趣異道以不見佛，心懷愁惱：「我于先世不造福業，為惡所牽今受此苦。我今不愁斯下賤業，眾人皆得到于佛前，我今見臭穢故不得往

現代漢語譯本 像這樣用比喻來類比， 都比不上如來的身軀， 善逝的形體， 相好光明顯著。 就像在虛空中， 清凈沒有云彩遮蔽時， 眾星莊嚴著月亮， 善行是美妙的器皿， 瞻仰它不會感到厭倦， 如同飲用甘露的味道， 就像清凈圓滿的月亮， 為人所喜愛和快樂。 以美妙的相貌來莊嚴， 善於調伏的威德， 各種功德都具備充足的人， 誰能夠完全地稱讚他呢？ 各種過錯和惡行都已破除， 譬如在生死輪迴中， 各種伎倆變現的形體， 永遠不能夠變現出， 彷彿像佛陀的人， 即使做出各種美妙的形象， 也比不上佛陀的儀態和相貌。 佛陀的美妙容貌和相貌， 在天人和人中是無比的。」

世尊的相好殊勝美妙，令人讚嘆，各種修行都完備，功德都具足，所以用偈頌讚嘆說：

『如來所說的話， 是智者所欽佩仰慕的， 威儀和舉止， 終究沒有過失。 在牟尼中是最殊勝的， 所接觸的事物都是前所未有的， 覺悟的智慧不會動搖， 讚揚或譭謗他的心意都不會改變。 因為有十種力量的緣故， 所顯現的相貌極其寂靜， 圓滿而正直， 是功德和利益的聚集。 行走時非常詳和優雅， 為人所喜愛和快樂， 所說的話意義深遠而廣闊， 看視時極其審慎和仔細。 詳和優雅有次序， 一切都捨棄了， 對於飲食沒有貪戀和執著。 總而言之， 沒有不可愛的地方。』

那時，尼提看到無上調御者諸根寂靜，以及比丘等諸根不散亂地圍繞侍從，心中更加愛敬，又說偈頌道：

『諸根都寂靜， 調伏諸根的人圍繞著他， 穿著新色的衣服， 前後跟隨引導。 在釋迦族中是最殊勝的導師， 金色的身體不動搖， 四眾弟子常常圍繞著他， 如同紅色的雲彩圍繞著太陽。』

那時，尼提既然見到了佛陀，就自慚形穢，覺得自己臭穢不堪，揹著糞桶，怎麼能見佛呢？於是轉身走向別的道路，不去看佛，心中愁苦惱恨：『我前世沒有造作福業，被惡業所牽引，今生才受這樣的苦。我如今不愁這樣的惡業，眾人都能到佛陀面前，我如今因為臭穢的緣故不能前往。

English version Such comparisons, Cannot match the Tathagata's body, The Sugata's form, Whose marks and features are brilliantly clear. Like in the empty sky, When it is pure and without clouds, The stars adorn the moon, Good deeds are a wonderful vessel, Gazing upon it is never tiring, Like drinking the taste of nectar, Like the pure and full moon, Loved and delighted by people. Adorned with wonderful features, With well-tamed majestic virtue, One who is fully endowed with all virtues, Who can fully praise him? All faults and evils are destroyed, Like in the cycle of birth and death, The forms manifested by various skills, Can never manifest, One who resembles the Buddha, Even if making various wonderful images, Cannot match the Buddha's demeanor and appearance. The Buddha's wonderful countenance and features, Are incomparable among gods and humans.』

The World Honored One's marks and features are exceptionally wonderful and praiseworthy, all practices are complete, and merits are fully possessed, therefore, a verse is used to praise him:

'The words spoken by the Tathagata, Are admired and revered by the wise, His demeanor and actions, Ultimately have no faults. Among the Munis, he is the most supreme, The things he encounters are unprecedented, His awakened wisdom does not waver, His mind does not change whether praised or slandered. Because he has the ten powers, The appearance he manifests is extremely serene, Complete and upright, A gathering of merits and benefits. His walking is very detailed and elegant, Loved and delighted by people, His words are profound and vast in meaning, His gaze is extremely careful and attentive. Detailed and elegant with order, He has abandoned everything, He has no greed or attachment to food and drink. In short, There is nothing unlovable.』

At that time, Niti saw the unsurpassed tamer, whose senses were tranquil, and the Bhikkhus, whose senses were not scattered, surrounding and attending him, his heart filled with even more love and respect, and he spoke another verse:

'All his senses are tranquil, Those who have tamed their senses surround him, Wearing new colored robes, Following and guiding him from front to back. The most supreme guide among the Shakyas, His golden body does not waver, The four assemblies always surround him, Like red clouds surrounding the sun.』

At that time, Niti, having seen the Buddha, felt ashamed and disgusted with his own foulness, carrying a dung pot, how could he see the Buddha? So he turned and went another way, not looking at the Buddha, his heart filled with sorrow and distress: 『I did not create meritorious deeds in my past lives, and was led by evil karma, so I suffer this hardship in this life. I am not worried about this evil karma now, everyone else can go before the Buddha, but I cannot go because of my foulness.'

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。」以是之故懊惱燋心，即說偈言：

「佛出世甚難，　　難可得值遇， 人天阿修羅，　　八部咸圍繞。 我雖今遭值，　　臭穢不得近， 明瞭有惡業，　　罪報捨棄我。」

思惟是已，更從異巷舍而遠避。然佛世尊大慈平等隨逐不捨，即現彼巷尼提前立。尼提見已復生驚怖：「我向避佛今復睹見，當何處避？」驚怖憂惱而自責言：「我甚薄福，諸佛香潔，我當云何以此極穢逼近於佛？若當逼近罪益深重，先世惡業使我乃爾。」即說偈言：

「天以栴檀香，　　上妙曼陀花， 種種眾供具，　　持來奉世尊。 佛來入城時，　　香水以灑地， 人天皆供養，　　真是應供者。 云何執糞瓶，　　而在於佛前？」

復自念言：「當設何方念而得合所？」又更舍佛入于異巷。如來如前覆在彼巷，尼提見已倍復怪惱，而說偈言：

「圓光週一尋，　　色炎若干種， 城中諸人等，　　合掌而圍繞， 帝釋執持拂，　　人天皆供養。 我向避異巷，　　復從此道來？」

作此偈已復自念言：「今者世尊人天中上，我之鄙穢眾生中下，我今云何以此臭穢而近世尊？」即便迴避入于異巷。爾時世尊先在彼立，既睹佛已慚恥卻行，糞瓶撞壁尋即碎壞，糞汁流灌澆污衣服，自見穢污慚愧懊惱，顏色變異，而自念言：「先雖臭穢尚有瓶遮，今瓶破壞穢惡露現，甚可慚恥

現代漢語譯本：因此，他懊惱焦心，便說了偈語： 『佛陀出世非常難，難得能夠遇到， 人、天、阿修羅，八部眾都圍繞著他。 我雖然現在遇到了，卻因污穢而不能靠近， 明白自己有惡業，罪報要拋棄我。』 思考過後，他又從另一條巷子遠遠地躲避。然而佛陀世尊大慈平等，跟隨不捨，就在那條巷子口現身站立。尼提看見后又生驚恐：『我剛才躲避佛陀，現在又看見了，該躲到哪裡去呢？』他驚恐憂愁，責備自己說：『我真是福薄，諸佛都是清凈的，我怎麼能用這極度的污穢靠近佛陀呢？如果靠近，罪過會更加深重，是前世的惡業使我如此。』便說了偈語： 『天人以旃檀香，上好的曼陀羅花， 各種供養的器具，拿來奉獻給世尊。 佛陀進入城中時，用香水灑地， 人天都來供養，真是應受供養的人。 我怎麼能拿著糞瓶，站在佛陀面前呢？』 他又想：『應當想什麼辦法才能符合道理呢？』於是又離開佛陀，進入另一條巷子。如來像之前一樣又在那條巷子出現，尼提看見后更加怪異惱怒，便說了偈語： 『圓光週身一尋，光色有多種， 城中的人們，合掌圍繞著他， 帝釋天拿著拂塵，人天都來供養。 我剛才躲避到另一條巷子，怎麼又從這條路來了？』 說完這偈語，他又想：『現在世尊是人天中最尊貴的，我是卑賤污穢的眾生中最下等的，我怎麼能用這臭穢之物靠近世尊呢？』便又迴避進入另一條巷子。這時，世尊已經先站在那裡了，他看到佛陀后，慚愧地退後，糞瓶撞到墻壁上，立刻破碎，糞汁流出來，澆污了衣服，看到自己如此污穢，慚愧懊惱，臉色都變了，心想：『之前雖然臭穢，還有瓶子遮擋，現在瓶子破了，污穢都顯露出來，真是太慚愧了。』

English version: Therefore, he was distressed and anxious, and then spoke a verse: 'It is very difficult for a Buddha to appear in the world, and it is rare to encounter one, Humans, gods, and asuras, the eight kinds of beings all surround him. Although I have encountered him now, I cannot approach him because of my filth, I understand that I have bad karma, and the retribution of sin will abandon me.' After thinking this, he fled far away from another alley. However, the World Honored One, with great compassion and equality, followed him without abandoning him, and appeared standing at the entrance of that alley. When Niti saw him, he was again terrified: 'I just avoided the Buddha, and now I see him again, where should I hide?' He was terrified and worried, and blamed himself, saying: 'I am truly lacking in merit, all Buddhas are pure, how can I approach the Buddha with this extreme filth? If I approach, the sin will be even greater, it is the bad karma of my past life that makes me like this.' Then he spoke a verse: 'The gods use sandalwood incense, the finest mandara flowers, All kinds of offerings, to present to the World Honored One. When the Buddha enters the city, fragrant water is sprinkled on the ground, Humans and gods all come to make offerings, truly he is worthy of offerings. How can I hold a dung pot, and stand before the Buddha?' He thought again: 'What method should I devise to be in accordance with reason?' So he left the Buddha again and entered another alley. The Tathagata, as before, appeared again in that alley. When Niti saw him, he was even more strange and annoyed, and spoke a verse: 'A halo of light surrounds him, with various colors, The people in the city, with their palms together, surround him, Indra holds a whisk, humans and gods all come to make offerings. I just avoided to another alley, how did I come this way again?' After speaking this verse, he thought again: 'Now the World Honored One is the most honored among humans and gods, I am the lowest of the lowly and filthy beings, how can I approach the World Honored One with this foulness?' So he avoided and entered another alley. At this time, the World Honored One was already standing there. When he saw the Buddha, he retreated in shame, the dung pot hit the wall and immediately broke, the dung juice flowed out, and soiled his clothes. Seeing himself so filthy, he was ashamed and annoyed, his face changed color, and he thought: 'Before, although I was filthy, there was still the pot to cover it, now the pot is broken, and the filth is all exposed, it is truly shameful.'

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。」甚自鄙責而說偈言：

「嘆言咄怪哉，　　我今如趣死， 臭穢遍身體，　　云何當自處？ 三界最勝尊，　　而來趣近我， 塞遮我前路，　　遂無逃避處。 怪哉極可惡，　　內外皆不凈， 慚恥大苦惱，　　如似衰老至。」

爾時大眾咸見世尊隨尼提后，時彼眾中有一比丘作是念言：「如來入城不于豪貴並卑賤家而從乞食，但隨尼提。何故如是？此必有緣。」復自念言：「此事可解。」即說偈言：

「此必功德器，　　為佛所追隨， 如珠落糞穢，　　撓攪而覓取。 如來錄其心，　　不擇貴與賤， 不求種姓真，　　妙勝作是說。 譬如醫占病，　　看病腹硬軟， 隨患投下藥，　　亦不觀種族。 如來以平等，　　觀察心堅軟， 亦不擇種姓，　　與藥下煩惱。」

爾時尼提于隘巷中遇值世尊，慚愧踡縮無藏避處，合掌向地作如是言：「汝今能持一切眾生，愿開少處容受我身。」即說偈言：

「如來於今者，　　轉來逼近我， 我身甚臭穢，　　不得近世尊， 善哉開少分，　　愿容受我身。」

爾時如來大悲熏心，安樂利益一切眾生，和顏悅色到尼提邊，世尊以柔軟雷音而安慰之，令彼身心怡悅快樂。佛命尼提，尼提聞已周慞四顧

現代漢語譯本：他深深地自責，並說了偈語： 『唉，真是奇怪啊，我如今就像走向死亡一樣，臭穢遍佈全身，我該如何自處呢？三界中最尊貴的佛陀，竟然來到我身邊，堵塞了我前方的道路，讓我無處可逃。真是奇怪，極其可惡，內外都不乾淨，慚愧和痛苦如此巨大，就像衰老來臨一樣。』 當時，大眾都看到世尊跟在尼提身後。這時，人群中有一位比丘心想：『如來進城乞食，不選擇豪門貴族或卑賤人家，卻跟隨尼提，這是為什麼呢？這其中必有緣由。』他又想：『這件事可以解釋。』於是說了偈語： 『此人必定是功德之器，所以佛陀才追隨他，就像珍珠掉進糞堆里，也要攪動著把它找出來。如來記錄他的心，不選擇貴賤，不追求種姓是否純正，以殊勝的智慧這樣說。譬如醫生診斷病情，觀察病人的腹部是硬還是軟，根據病情投下藥物，也不看他的種族。如來以平等心，觀察眾生的心是堅硬還是柔軟，也不選擇種姓，給予藥物來消除煩惱。』 這時，尼提在狹窄的巷子里遇到了世尊，他慚愧地蜷縮著，無處躲藏，合掌向地說道：『您能承載一切眾生，愿您開闢一小塊地方容納我的身體。』他說了偈語： 『如來您現在，轉過來逼近我，我的身體非常臭穢，不能靠近世尊，請您慈悲開闢一小塊地方，容納我的身體。』 這時，如來大悲心充滿，爲了安樂利益一切眾生，和顏悅色地來到尼提身邊，世尊用柔軟如雷的聲音安慰他，使他身心愉悅快樂。佛陀呼喚尼提，尼提聽后驚慌地四處張望。

English version: He deeply reproached himself and spoke in verse: 'Alas, how strange it is, I am now like approaching death, my body is covered in filth, how should I place myself? The most honored Buddha of the three realms, has come near me, blocking my path, leaving me nowhere to escape. How strange, utterly detestable, both inside and out are unclean, shame and suffering are so great, as if old age has arrived.' At that time, the crowd all saw the World Honored One following behind Niti. Then, among the crowd, a monk thought: 'When the Tathagata enters the city to beg for food, he does not choose the wealthy or the lowly, but follows Niti. Why is this? There must be a reason.' He further thought: 'This matter can be explained.' So he spoke in verse: 'This person must be a vessel of merit, that is why the Buddha follows him, like a pearl falling into a dung heap, one must stir it up to find it. The Tathagata records his heart, not choosing the noble or the lowly, not seeking the purity of lineage, with supreme wisdom he speaks thus. For example, a doctor diagnoses an illness, observing whether the patient's abdomen is hard or soft, according to the illness he administers medicine, not considering his race. The Tathagata with equanimity, observes whether the hearts of beings are hard or soft, not choosing lineage, giving medicine to eliminate afflictions.' At this time, Niti encountered the World Honored One in a narrow alley, he shrank back in shame, with nowhere to hide, he joined his palms and said to the ground: 'You are able to bear all beings, may you open a small space to accommodate my body.' He spoke in verse: 'The Tathagata now, turns and approaches me, my body is very foul, I cannot approach the World Honored One, please be compassionate and open a small space, to accommodate my body.' At this time, the Tathagata's great compassion filled his heart, for the peace and benefit of all beings, with a gentle and pleasant countenance he came to Niti's side, the World Honored One comforted him with a soft, thunderous voice, making his body and mind joyful and happy. The Buddha called out to Niti, and Niti, upon hearing this, looked around in panic.

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。「如佛所命，三界至尊豈可喚我鄙賤之人？將無有人與我同字喚于彼耶？」佛心平等斷于愛憎，世尊舉手向彼尼提，其指纖長爪如赤銅，指間網縵以覆其上，掌如蓮花，柔軟凈潔相輪之手，欲使尼提生勇悍心，即與尼提而說偈言：

「汝有善根緣，　　故我至汝所， 我今既來至，　　汝何故逃避？ 應當住於此，　　汝今身雖穢， 心有上善法，　　殊勝之妙香， 今在汝身外，　　不宜自鄙賤。」

於時尼提聞佛喚已，舉目睹佛其心勇悍，合掌向佛而作是言：「無歸依者為作歸依，于諸眾生無有因緣而生子想，其心平等實是真濟。今佛世尊與我共語，如以甘露灑我身心。」即說偈言：

「假使大梵王，　　與我共談議， 天帝之尊重，　　屈臨見攜抱， 轉輪大聖王，　　同坐一器食， 不如三界尊，　　垂哀賜一言。 今我蒙慈眷，　　歡喜過於彼， 簡練去穢惡，　　不善相已滅， 善相具足生，　　自在者濟拔， 令我受快樂。　　世尊足上塵， 帝釋以頂戴，　　猶名福所護， 況我極鄙劣，　　親承佛音教， 而自稱我名，　　當不生欣慶？」

佛告尼提：「汝於今者能出家不？」於時尼提聞是語已心生歡喜，即說偈言：

「如我賤種類，　　頗任出家不？ 世尊垂哀愍，　　設得出家者， 如取地獄人，　　安置著天上。」

佛告尼提：「汝今不應作是思惟。」即說偈言：

「如來不觀察，　　種族及貴富， 唯觀眾生業，　　過去善種子

現代漢語譯本 『如佛所說，三界至尊怎麼可以稱呼我這種卑賤的人呢？難道會有人和我同名，被他那樣稱呼嗎？』佛陀內心平等，斷絕了愛憎，世尊舉起手指向尼提，他的手指纖長，指甲像赤銅，指間有網狀的薄膜覆蓋，手掌像蓮花一樣，柔軟潔凈，帶著光環。爲了讓尼提生起勇敢的心，就對尼提說了偈語： 『你有著善良的根基和因緣，所以我才來到你這裡。既然我已經來了，你為什麼要逃避呢？你應該留在這裡。你現在的身體雖然污穢，但心中卻有至上的善法，散發著殊勝的妙香。這妙香現在在你身外，你不應該自己看輕自己。』 這時，尼提聽到佛陀呼喚自己，抬起頭看到佛陀，心中充滿了勇氣，合掌向佛陀說道：『沒有歸依的人，您為他們作歸依；對於一切眾生，您沒有因緣卻生起如同對待子女般的慈愛，您的內心平等，實在是真正的救濟。現在佛陀世尊與我說話，就像用甘露灑在我的身心上一樣。』於是說了偈語： 『即使是大梵天王，與我交談議論；天帝那樣尊貴，屈尊來見我，擁抱我；轉輪聖王，與我同坐一器吃飯，都不如三界至尊，垂憐賜予我一句話。現在我蒙受您的慈愛眷顧，歡喜超過了他們。我簡練地去除污穢和邪惡，不善的相貌已經消滅，善良的相貌具足而生。自在者救拔了我，讓我獲得快樂。世尊腳上的塵土，帝釋天用頭頂戴，還被稱為是福德所護佑，更何況我這樣極其卑劣的人，親自承受佛陀的教誨，並且稱呼我的名字，怎麼能不感到欣喜慶幸呢？』 佛陀告訴尼提：『你現在能出家嗎？』這時，尼提聽到這話，心中歡喜，就說了偈語： 『像我這樣卑賤的種類，難道可以出家嗎？世尊您如果垂憐我，允許我出家，就好像把地獄裡的人，安置在天上一樣。』 佛陀告訴尼提：『你現在不應該這樣想。』於是說了偈語： 『如來不觀察種族和貴賤貧富，只看眾生的業力，以及過去種下的善根。』

English version 'As the Buddha has commanded, how can the most honored one in the three realms call me, a lowly person, by name? Could there be anyone with the same name as me who would be addressed by him like that?' The Buddha's heart was equal, free from love and hate. The World Honored One raised his hand towards Niti, his fingers were slender, his nails like red copper, with a webbed membrane between his fingers, his palm like a lotus flower, soft and pure, with a halo. To give Niti courage, he spoke these verses to Niti: 'You have good roots and conditions, that is why I have come to you. Now that I have come, why do you flee? You should stay here. Although your body is now defiled, your heart has supreme good dharma, emitting a wonderful and superior fragrance. This fragrance is now outside of you, you should not look down on yourself.' At that time, Niti heard the Buddha calling him, raised his head and saw the Buddha, his heart filled with courage. He put his palms together and said to the Buddha: 'For those who have no refuge, you provide refuge; for all beings, you have no cause yet you give rise to love like that for a child. Your heart is equal, truly a real salvation. Now that the Buddha, the World Honored One, speaks to me, it is like sprinkling nectar on my body and mind.' Then he spoke these verses: 'Even if the Great Brahma King were to converse and discuss with me; if the Heavenly Emperor, so honored, were to condescend to see me and embrace me; if the Holy King who turns the wheel were to sit and eat from the same vessel with me, it would not compare to the Lord of the Three Realms, who has shown compassion and granted me a single word. Now I have received your compassionate care, and my joy surpasses theirs. I have diligently removed defilement and evil, the unwholesome aspects have been eliminated, and wholesome aspects have been fully generated. The Liberator has saved me, allowing me to receive happiness. The dust on the World Honored One's feet, which Indra wears on his head, is still called a blessing. How much more so for me, who is so extremely lowly, to personally receive the Buddha's teachings, and to have my name called, how can I not feel joy and celebration?' The Buddha said to Niti: 'Can you leave home now?' At that time, Niti heard these words, his heart filled with joy, and he spoke these verses: 'How can someone of my lowly kind be qualified to leave home? If the World Honored One has compassion on me and allows me to leave home, it would be like taking a person from hell and placing them in heaven.' The Buddha said to Niti: 'You should not think like that now.' Then he spoke these verses: 'The Tathagata does not observe lineage, nobility, or wealth, but only the karma of beings, and the good seeds planted in the past.'

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。 一切煩惱縛，　　不盡得解脫， 生老病死等，　　苦樂悉皆同。 云何婆羅門，　　獨能得解脫， 餘人不能得？　　文字及音聲， 豈唯婆羅門？　　余姓亦復知。 譬如渡河津，　　不但婆羅門， 余姓亦復能。　　一切諸所作， 唯婆羅門能，　　餘人不能耶？ 汝今但應當，　　信我故出家。 如我佛法中，　　悲心無偏黨， 不同諸外道，　　有所隱藏法。 濟度悉平等，　　佛法無損減， 說法無偏黨，　　平等示正道， 為一切眾生，　　作安隱正路。 譬如大市中，　　市買一切物， 我法市亦爾，　　不擇其種姓， 富貴及貧賤。　　譬如清流水， 剎利婆羅門，　　毗舍及首陀， 無有遮護者，　　不限人非人， 一切皆來飲，　　我法亦如是。 我今亦不齊，　　比丘比丘尼， 普為於世間，　　人天之大醫。

「我不必為貴撰擇賢王等，亦度下賤優波離等。我不齊為大富長者須達多等，亦度貧窮須賴多等。我不齊為大智舍利弗，亦為鈍根周利槃特等。我不齊為少欲知足摩訶迦葉，亦為多欲婆難陀等。我不齊為耆舊宿德優樓頻螺迦葉，亦為幼稚須陀耶等。我不齊為憍慢婆迦賴等，亦為極惡鴦掘摩羅手捉劍者。我不齊為多智男子而為說法，亦為淺智女人而為說法。我不齊為出家之眾而作真濟，亦為極惡在家之人而為說法。我不齊為少欲之人而為說法，亦為在家幼子五欲自恣說四真諦。我不齊為放舍眾務逋多梨說，亦為經理國事多諸世務頻婆娑羅王等說

現代漢語譯本 一切煩惱的束縛，都不能完全得到解脫，生老病死等等，苦和樂都是一樣的。為什麼婆羅門，唯獨能夠得到解脫，而其他人卻不能呢？文字和聲音，難道只有婆羅門才懂嗎？其他姓氏的人也同樣知道。譬如渡河的渡口，不只是婆羅門才能用，其他姓氏的人也同樣能用。一切所做的事情，只有婆羅門才能做，其他人就不能做嗎？你現在只需要，相信我所以出家。在我的佛法中，慈悲心沒有偏袒，不像其他外道，有所隱藏的法。救度眾生都是平等的，佛法不會減少，說法沒有偏袒，平等地指示正道，為一切眾生，作為安穩的正路。譬如大市場中，可以買到一切物品，我的佛法市場也是這樣，不選擇他的種姓，富貴或者貧賤。譬如清澈的流水，剎帝利、婆羅門、吠舍和首陀羅，沒有遮擋的人，不限制人或者非人，一切都可以來飲用，我的佛法也是這樣。我現在也不偏袒，比丘和比丘尼，普遍地為世間，作為人天的大醫王。 『我不只是為貴族選擇賢明的國王等說法，也度化優波離等人。我不只是為大富長者須達多等人說法，也度化貧窮的須賴多等人。我不只是為大智慧的舍利弗說法，也為愚鈍的周利槃特等人說法。我不只是為少欲知足的摩訶迦葉說法，也為多欲的婆難陀等人說法。我不只是為年長有德的優樓頻螺迦葉說法，也為年幼的須陀耶等人說法。我不只是為驕慢的婆迦賴等人說法，也為極其邪惡的鴦掘摩羅手持劍者說法。我不只是為多智的男子說法，也為淺薄智慧的女人說法。我不只是為出家的人做真正的救濟，也為極其邪惡的在家之人說法。我不只是為少欲的人說法，也為在家幼子五欲自恣說四真諦。我不只是為放下一切事務的逋多梨說法，也為管理國家事務的頻婆娑羅王等人說法。』

English version All the bonds of afflictions are not completely liberated; birth, old age, sickness, and death, etc., suffering and joy are all the same. Why is it that only Brahmins can attain liberation, while others cannot? Do only Brahmins understand words and sounds? People of other surnames also know them. For example, a ferry crossing a river is not only for Brahmins, but people of other surnames can also use it. Are all the things that are done only done by Brahmins, and others cannot do them? You should now just believe in me and leave home. In my Buddha-dharma, compassion has no partiality, unlike other external paths, which have hidden teachings. The salvation of all beings is equal, the Buddha-dharma will not diminish, the teachings have no partiality, they equally point out the right path, and for all beings, they serve as a safe and correct path. For example, in a large market, you can buy all kinds of goods, and my Dharma market is also like this, not choosing its caste, wealth, or poverty. For example, clear flowing water, Kshatriyas, Brahmins, Vaishyas, and Shudras, those who are not blocked, not limited to humans or non-humans, all can come and drink, and my Dharma is also like this. I am not partial now, to monks and nuns, universally for the world, as the great physician of humans and gods. 'I do not only choose virtuous kings and others for the nobles, but also liberate Upali and others. I do not only preach to the wealthy elders Sudatta and others, but also liberate the poor Sudaita and others. I do not only preach to the wise Shariputra, but also to the dull-witted Zhouli Pantuo and others. I do not only preach to the content and desireless Mahakasyapa, but also to the greedy Bhananda and others. I do not only preach to the elder and virtuous Uruvilva Kasyapa, but also to the young Sudaya and others. I do not only preach to the arrogant Bhakara and others, but also to the extremely evil Angulimala who holds a sword. I do not only preach to intelligent men, but also to women of shallow wisdom. I do not only provide true salvation for those who have left home, but also preach to the extremely evil people who are at home. I do not only preach to those with few desires, but also preach the Four Noble Truths to young children at home who indulge in the five desires. I do not only preach to Putali who has given up all affairs, but also to King Bimbisara and others who manage state affairs.'

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。我不齊為斷酒之人說，亦為極醉郁伽等說使得道跡。我不齊為樂修定離越等說離生死法，亦為失子狂亂心婆私吒說。我不齊為賢德等優婆塞種中生者說法，亦為邪見弟子阿須拔提等說。我不齊為盛壯羅吒和羅說法，亦為衰老羅拘羅等說。我不齊為宿舊婆拘羅說得羅漢，亦為七歲沙彌須陀延說使得羅漢。我不齊為十六波羅延心中難問答所疑，亦為六十聚落嬰愚貪慾求女人者說。我不齊為滿愿子等大論牛王辯才無盡者說，亦為淺智達摩地那比丘尼說，使得深智，能解大丈夫有所問難。我不齊為富貴大王夫人彌拔提等說使得道果，亦為下賤僮使鳩熟多羅等說使得道跡。我不齊為貞婦毗舍佉說，亦為淫女蓮華等說。我不齊為大德辯才女人瞿曇彌等說，亦為七歲沙彌尼至羅能摧伏外道者說。」爾時世尊即說偈言：

「依我佛法中，　　速疾應出家， 因智得甘露，　　不由種族姓。 四大及以空，　　貴賤等同有， 無智則不得，　　不必在種姓。」

爾時尼提即奉佛教，尋便出家得阿羅漢。時舍衛城中長者婆羅門聞尼提得出家，皆生譏論瞋忿嫌恨，而作是言：「彼尼提者鄙穢下賤今得出家，若設會時尼提來者，污我舍宅床蓐。」舉國紛紜，遂至上徹波斯匿王。時王聞已語諸臣言：「汝等今者勿用紛紜，我今當往詣世尊所啟白如來，更不聽斯下賤者使得出家。」時王將侍從往詣祇洹，見一比丘坐大石上縫糞掃衣，有七百梵天在其左右，有合掌禮敬者，有取縷者，有貫針者，如修多羅中廣說

現代漢語譯本：我不是隻為那些戒酒的人說法，也為那些醉得一塌糊塗的郁伽等人說法，使他們走上修道的道路。我不是隻為那些樂於修習禪定、渴望解脫的人說法，也為那些失去孩子、心神狂亂的婆私吒說法，使他們能夠脫離生死輪迴。我不是隻為那些出身于賢德的優婆塞種姓的人說法，也為那些持有邪見的弟子阿須拔提等人說法。我不是隻為那些年輕力壯的羅吒和羅說法，也為那些年老體衰的羅拘羅等人說法。我不是隻為那些年長的婆拘羅說法，使他們證得阿羅漢果位，也為那些七歲的小沙彌須陀延說法，使他們證得阿羅漢果位。我不是隻為那些十六歲、心中充滿疑問、難以解答的波羅延說法，也為那些六十個村落里愚昧貪婪、追求女色的嬰孩說法。我不是隻為那些像滿愿子一樣辯才無礙的大論牛王說法，也為那些智慧淺薄的達摩地那比丘尼說法，使她們獲得深厚的智慧，能夠解答大丈夫提出的難題。我不是隻為那些富貴的大王夫人彌拔提等人說法，使她們證得道果，也為那些卑微的僮僕鳩熟多羅等人說法，使他們走上修道的道路。我不是隻為那些貞潔的婦女毗舍佉說法，也為那些蓮華等說法。我不是隻為那些德高望重、辯才出衆的女人瞿曇彌說法，也為那些七歲的小沙彌尼至羅說法，使她們能夠降伏外道。』當時，世尊就說了偈語：『依隨我的佛法，應當迅速出家，通過智慧獲得甘露，而不是依靠種族姓氏。四大和虛空，貴賤都平等擁有，沒有智慧就無法獲得，不一定取決於種姓。』當時，尼提接受了佛陀的教誨，隨即出家並證得了阿羅漢果位。當時，舍衛城中的長者和婆羅門聽到尼提出家，都產生了譏諷、憤怒和憎恨，他們說：『那個尼提是個卑賤的，現在竟然出家了，如果設宴時尼提來了，會玷污我們的房屋和床鋪。』整個國家議論紛紛，最終傳到了波斯匿王那裡。國王聽后對大臣們說：『你們現在不要再議論紛紛了，我這就去拜見世尊，稟告如來，不要再允許這種出家。』當時，國王帶著侍從前往祇洹精舍，看到一位比丘坐在大石頭上縫補糞掃衣，有七百位梵天在他左右，有的合掌禮敬，有的取線，有的穿針，就像修多羅中所廣說的那樣。 現代漢語譯本：我不只是為那些戒酒的人說法，也為那些醉得一塌糊塗的郁伽等人說法，讓他們走上修道的道路。我不只是為那些喜歡修習禪定、渴望解脫的人說法，也為那些失去孩子、心神狂亂的婆私吒說法，讓他們能夠脫離生死輪迴。我不只是為那些出身于賢德的優婆塞種姓的人說法，也為那些持有邪見的弟子阿須拔提等人說法。我不只是為那些年輕力壯的羅吒和羅說法，也為那些年老體衰的羅拘羅等人說法。我不只是為那些年長的婆拘羅說法，讓他們證得阿羅漢果位，也為那些七歲的小沙彌須陀延說法，讓他們證得阿羅漢果位。我不只是為那些十六歲、心中充滿疑問、難以解答的波羅延說法，也為那些六十個村落里愚昧貪婪、追求女色的嬰孩說法。我不只是為那些像滿愿子一樣辯才無礙的大論牛王說法，也為那些智慧淺薄的達摩地那比丘尼說法，讓她們獲得深厚的智慧，能夠解答大丈夫提出的難題。我不只是為那些富貴的大王夫人彌拔提等人說法，讓她們證得道果，也為那些卑微的僮僕鳩熟多羅等人說法，讓他們走上修道的道路。我不只是為那些貞潔的婦女毗舍佉說法，也為那些蓮華等說法。我不只是為那些德高望重、辯才出衆的女人瞿曇彌說法，也為那些七歲的小沙彌尼至羅說法，讓她們能夠降伏外道。』當時，世尊就說了偈語：『依隨我的佛法，應當迅速出家，通過智慧獲得甘露，而不是依靠種族姓氏。四大和虛空，貴賤都平等擁有，沒有智慧就無法獲得，不一定取決於種姓。』當時，尼提接受了佛陀的教誨，隨即出家並證得了阿羅漢果位。當時，舍衛城中的長者和婆羅門聽到尼提出家，都產生了譏諷、憤怒和憎恨，他們說：『那個尼提是個卑賤的，現在竟然出家了，如果設宴時尼提來了，會玷污我們的房屋和床鋪。』整個國家議論紛紛，最終傳到了波斯匿王那裡。國王聽后對大臣們說：『你們現在不要再議論紛紛了，我這就去拜見世尊，稟告如來，不要再允許這種出家。』當時，國王帶著侍從前往祇洹精舍，看到一位比丘坐在大石頭上縫補糞掃衣，有七百位梵天在他左右，有的合掌禮敬，有的取線，有的穿針，就像修多羅中所廣說的那樣。

English version: I do not preach only for those who abstain from alcohol, but also for those like the extremely drunk Ugga, so that they may attain the path. I do not preach only for those who delight in practicing meditation and seek liberation, but also for those like the distraught Vasishtha who have lost their children, so that they may escape the cycle of birth and death. I do not preach only for those born into the noble Upasaka lineage, but also for those like the heretical disciple Asvabhadra. I do not preach only for the strong and vigorous Ratha and Rahula, but also for the aged Rahula. I do not preach only for the elder Bakula to attain Arhatship, but also for the seven-year-old novice Sudhayana to attain Arhatship. I do not preach only for the sixteen-year-old Parayana, who is full of difficult questions and doubts, but also for the foolish and greedy infants in sixty villages who seek women. I do not preach only for the great debaters like Purnamaitreyaputra, who are as eloquent as a bull king, but also for the less intelligent Bhikkhuni Dharmadina, so that she may gain profound wisdom and be able to answer the difficult questions posed by great men. I do not preach only for the wealthy Queen Mibavati to attain the fruit of the path, but also for the lowly servant Kujuttara to attain the path. I do not preach only for the virtuous woman Visakha, but also for the Lotus and others. I do not preach only for the virtuous and eloquent woman Gotami, but also for the seven-year-old novice nun Jila, who can subdue heretics.』 At that time, the World Honored One spoke in verse: 『In my Dharma, one should quickly leave home, attain the nectar through wisdom, not through lineage or caste. The four elements and space are equally possessed by the noble and the lowly. Without wisdom, one cannot attain it, and it does not depend on lineage.』 At that time, Niti accepted the Buddha's teachings, immediately left home, and attained Arhatship. At that time, the elders and Brahmins of Sravasti, upon hearing that Niti had left home, became scornful, angry, and resentful, saying, 『That Niti is a lowly . Now he has left home. If Niti comes to a feast, he will defile our houses and beds.』 The whole country was in an uproar, and it eventually reached King Prasenajit. Upon hearing this, the king said to his ministers, 『You should not be in such an uproar. I will go to see the World Honored One and inform the Tathagata that such ** should not be allowed to leave home.』 At that time, the king, with his attendants, went to Jeta Grove and saw a Bhikkhu sitting on a large stone, mending his rag robes. Seven hundred Brahma gods were around him, some with their palms together in reverence, some taking thread, and some threading needles, as described in the Sutras. English version: I do not preach only for those who abstain from alcohol, but also for those like the extremely drunk Ugga, so that they may attain the path. I do not preach only for those who delight in practicing meditation and seek liberation, but also for those like the distraught Vasishtha who have lost their children, so that they may escape the cycle of birth and death. I do not preach only for those born into the noble Upasaka lineage, but also for those like the heretical disciple Asvabhadra. I do not preach only for the strong and vigorous Ratha and Rahula, but also for the aged Rahula. I do not preach only for the elder Bakula to attain Arhatship, but also for the seven-year-old novice Sudhayana to attain Arhatship. I do not preach only for the sixteen-year-old Parayana, who is full of difficult questions and doubts, but also for the foolish and greedy infants in sixty villages who seek women. I do not preach only for the great debaters like Purnamaitreyaputra, who are as eloquent as a bull king, but also for the less intelligent Bhikkhuni Dharmadina, so that she may gain profound wisdom and be able to answer the difficult questions posed by great men. I do not preach only for the wealthy Queen Mibavati to attain the fruit of the path, but also for the lowly servant Kujuttara to attain the path. I do not preach only for the virtuous woman Visakha, but also for the Lotus and others. I do not preach only for the virtuous and eloquent woman Gotami, but also for the seven-year-old novice nun Jila, who can subdue heretics.』 At that time, the World Honored One spoke in verse: 『In my Dharma, one should quickly leave home, attain the nectar through wisdom, not through lineage or caste. The four elements and space are equally possessed by the noble and the lowly. Without wisdom, one cannot attain it, and it does not depend on lineage.』 At that time, Niti accepted the Buddha's teachings, immediately left home, and attained Arhatship. At that time, the elders and Brahmins of Sravasti, upon hearing that Niti had left home, became scornful, angry, and resentful, saying, 『That Niti is a lowly . Now he has left home. If Niti comes to a feast, he will defile our houses and beds.』 The whole country was in an uproar, and it eventually reached King Prasenajit. Upon hearing this, the king said to his ministers, 『You should not be in such an uproar. I will go to see the World Honored One and inform the Tathagata that such ** should not be allowed to leave home.』 At that time, the king, with his attendants, went to Jeta Grove and saw a Bhikkhu sitting on a large stone, mending his rag robes. Seven hundred Brahma gods were around him, some with their palms together in reverence, some taking thread, and some threading needles, as described in the Sutras.

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。時諸天等說偈贊言：

「觀察諸根寂，　　容儀威德盛， 得具於三明，　　利根不退轉， 眾善悉備滿，　　容納糞掃衣。 七百威德天，　　上從梵宮來， 歸命來敬禮，　　度于彼岸者。」

時波斯匿王不識尼提，而語之言：「汝今為我往白世尊，波斯匿王今在門外慾來見佛。」時彼尼提聞已即從石沒，如入於水踴身佛前，而白佛言：「波斯匿王今在門外，欲見世尊。」世尊語言：「還從本道可往喚前。」尼提奉命還從石出喚波斯匿王。時波斯匿王頂禮問訊白世尊言：「向彼比丘是何大德？為諸天供養奉侍左右，又能于石出入無礙。」說偈問言：

「佛智凈無礙，　　無事不通達， 我欲所問者，　　佛已先知之， 先事且小住，　　我欲有所問。 向見一比丘，　　石上而出入， 如鷗在水中，　　浮沉得自在。」

爾時世尊告波斯匿王言：「曏者比丘若欲知者，是王所疑鄙賤尼提即其人也。」王聞是已悶絕躄地，即自悔責而作是言：「我為自燒，云何乃于如是大德生於譏嫌？」見是事已，于佛法所得未曾有，倍生信心即禮佛足，而說偈言：

「譬如須彌山，　　眾寶所合成， 飛鳥及走獸，　　至山皆金色。 昔來雖曾聞，　　今始方證知， 佛如須彌山，　　無量功德聚。 有來依佛者，　　變為貴種族， 佛不觀種姓，　　富貴及名聞。 猶如醫占病，　　亦不觀種姓， 但授諸良藥，　　令其病得愈

現代漢語譯本：當時，諸天等以偈頌讚嘆道：『觀察諸根寂靜，容貌威儀盛大，已獲得三明，根性銳利不退轉，各種善行都已圓滿具備，能夠容納糞掃衣。七百位威德天，從梵天宮而來，歸命敬禮，向度過彼岸的人致敬。』 當時，波斯匿王不認識尼提，便對他說：『你現在為我前去稟告世尊，波斯匿王現在在門外，想要見佛。』當時，尼提聽后，立即從石頭中消失，如同進入水中一般，躍身到佛前，稟告佛說：『波斯匿王現在在門外，想要見世尊。』世尊說：『你從原來的路回去，可以去叫他前來。』尼提接受命令，從石頭中出來，去叫波斯匿王。當時，波斯匿王頂禮問訊，對世尊說：『剛才那位比丘是何等大德？為何諸天供養侍奉左右，又能在石頭中出入無礙？』並以偈頌問道：『佛的智慧清凈無礙，沒有事情不通達，我想要問的事情，佛已經先知道了，請您稍等片刻，我想要問一些事情。剛才看到一位比丘，在石頭上出入，如同海鷗在水中，浮沉自在。』 這時，世尊告訴波斯匿王說：『你想要知道的那位比丘，就是你所懷疑輕視的尼提。』波斯匿王聽后，驚愕昏厥倒地，隨即悔恨自責，說道：『我真是自取其辱，怎麼會對如此大德產生譏嫌？』見到此事後，他對佛法產生了前所未有的信心，更加虔誠地禮拜佛足，並以偈頌說道：『譬如須彌山，由各種珍寶合成，飛鳥和走獸，到了山上都變成金色。過去雖然聽說過，現在才真正證實，佛就像須彌山，是無量功德的聚集。有來依附佛的人，都會變為高貴種族，佛不看重種姓，富貴和名聲。猶如醫生診斷疾病，也不看重種姓，只是給予良藥，使其疾病痊癒。』

English version: At that time, the devas and others praised in verses, saying: 'Observing the stillness of the senses, with dignified and majestic appearance, having attained the three insights, with sharp faculties and not regressing, all good deeds are fully accomplished, able to accept discarded robes. Seven hundred majestic devas, came from the Brahma palace, paying homage and respect, to the one who has crossed to the other shore.' At that time, King Pasenadi did not recognize Niti, and said to him: 'Now, go and inform the World Honored One for me, King Pasenadi is now outside the gate, wishing to see the Buddha.' At that time, Niti, upon hearing this, immediately disappeared from the stone, as if entering water, and leaped before the Buddha, reporting to the Buddha: 'King Pasenadi is now outside the gate, wishing to see the World Honored One.' The World Honored One said: 'Return by the original path, and you can call him to come forward.' Niti, accepting the command, came out from the stone and called King Pasenadi. At that time, King Pasenadi bowed and inquired, saying to the World Honored One: 'Who is that great virtuous monk? Why are the devas offering and attending to him on all sides, and why can he enter and exit the stone without hindrance?' And he asked in verses: 'The Buddha's wisdom is pure and unobstructed, there is nothing that is not understood, what I wish to ask, the Buddha already knows, please wait a moment, I wish to ask some questions. Just now I saw a monk, entering and exiting on the stone, like a seagull in the water, floating and sinking freely.' At this time, the World Honored One told King Pasenadi: 'The monk you wish to know, is the Niti whom you suspected and despised.' Upon hearing this, King Pasenadi was shocked and fainted to the ground, then immediately repented and blamed himself, saying: 'I have brought this upon myself, how could I have harbored suspicion towards such a great virtuous one?' Having seen this, he developed unprecedented faith in the Buddha's teachings, and with even greater reverence, he bowed at the Buddha's feet, and said in verses: 'Like Mount Sumeru, composed of various treasures, birds and beasts, upon reaching the mountain, all turn golden. Although I have heard of it in the past, now I have truly verified it, the Buddha is like Mount Sumeru, a gathering of immeasurable merits. Those who come to rely on the Buddha, will be transformed into noble lineages, the Buddha does not value lineage, wealth, or fame. Just like a doctor diagnosing illness, he does not value lineage either, but only gives good medicine, so that the illness may be cured.'

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。 貴賤資氣同，　　皆出於不凈， 成就得道果，　　等同無差別。 一切種姓同，　　證果都無異。」

爾時世尊為欲增長波斯匿王淳信心故，說四種姓可凈，若婚娶時取四種姓，此四種姓皆可得凈。佛告大王：「若取婦嫁女應擇種姓，此佛法中唯觀宿世善惡因緣，不擇種姓；唯觀信施，不觀珍寶；索戒清凈，不索家門清凈；索定自在，不索種姓端嚴；觀其智慧，不觀所生。」即說偈曰：

「如煉山石中，　　而取于真金， 譬如伊蘭木，　　相瑳便火出， 亦如淤泥中，　　出生青蓮花， 不觀所生處，　　唯觀于德行。

「若生上族有德行者應當供養，若生下賤種有德行者亦應供養。諸有智者應當供養，有德之人種姓有別德行無異，猶如伊蘭及栴檀木俱能出火，熱與光明無有別異。」佛語真實無有過失，深入人心使王得解。波斯匿王頂禮佛足五體投地，南無歸命調御丈夫、一切種智，於一切義無有障礙，十力勇猛四無所畏，婆伽婆、三藐三佛陀，於一切眾生作不請親友，於四種姓都無偏黨，略說如是。即說偈言：

「一切種智海，　　凈意度彼岸， 世界佛獨悲，　　心意無穢惡。 為一切眾生，　　作于最親友， 獨一說解脫，　　然示種種道。 依智多方便，　　外道狂顛倒， 粗澀之苦行，　　專迷著種姓。」

波斯匿王禮佛及尼提足已，還舍衛城。

（四四）

複次，雖不入見諦，修學多聞力，諸魔不能動，應勤修學問

現代漢語譯本 高貴與低賤的稟賦和氣息相同，都來源於不潔凈之處。 成就並獲得道果，在本質上是相同的，沒有差別。 一切種姓都是相同的，證得果位也都一樣，沒有不同之處。 當時，世尊爲了增長波斯匿王的純凈信心，宣說了四種姓可以清凈的道理。如果婚娶時選擇四種姓，這四種姓都可以變得清凈。佛告訴大王：『如果娶妻嫁女，應該選擇種姓，但在佛法中，只看宿世的善惡因緣，不選擇種姓；只看是否樂於佈施，不看重珍寶；只求戒律清凈，不求家門清凈；只求禪定自在，不求種姓端正；只看重智慧，不看重出身。』於是說了偈語： 『就像從山石中，提煉出真金一樣，又像伊蘭木，摩擦就能生火，也像在淤泥中，能生長出青蓮花，不看重出生的地方，只看重德行。』 『如果出生于高貴種姓且有德行的人，應當供養；如果出生于低賤種姓但有德行的人，也應當供養。有智慧的人應當供養，有德行的人種姓不同但德行沒有差別，就像伊蘭木和栴檀木都能生火，熱量和光明沒有差別。』佛說的話真實不虛，深入人心，使國王得以理解。波斯匿王頂禮佛足，五體投地，皈依調御丈夫、一切種智，對於一切義理沒有障礙，具有十力勇猛和四無所畏，是婆伽婆、三藐三佛陀，對於一切眾生都像不請自來的親友，對於四種姓沒有偏袒，簡略地說就是這樣。於是說了偈語： 『一切種智如大海，以清凈的心意到達彼岸，世間只有佛陀悲憫眾生，心意沒有污穢和邪惡。 爲了一切眾生，作為最親近的朋友，獨自宣說解脫之道，並展示各種不同的道路。 依靠智慧和多種方便，外道卻狂妄顛倒，執著于粗糙的苦行，專門迷戀于種姓。』 波斯匿王禮拜佛陀和尼提的腳后，返回舍衛城。 （四四） 再次，即使沒有證得見諦，如果修習多聞之力，諸魔也不能動搖，應當勤奮修習學問。

English version The noble and the lowly share the same essence and breath, all originating from impurity. Achieving and attaining the fruit of the path, they are essentially the same, without difference. All castes are the same; those who attain the fruit are all the same, without distinction. At that time, the World Honored One, in order to increase King Pasenadi's pure faith, explained that the four castes could be purified. If one chooses from the four castes for marriage, all four castes can become pure. The Buddha told the Great King: 'If marrying a wife or giving away a daughter, one should choose a caste, but in the Buddha's Dharma, one only looks at the karmic causes of past lives, not choosing a caste; one only looks at whether they are willing to give, not valuing treasures; one only seeks purity of precepts, not purity of family lineage; one only seeks freedom in meditation, not seeking a noble caste; one only values wisdom, not valuing birth.' Then he spoke a verse: 'Just as from mountain rocks, pure gold is extracted, like the Eranda wood, which produces fire when rubbed, and like a blue lotus flower that grows from mud, one should not look at the place of birth, but only at virtue.' 'If one is born into a noble caste and has virtue, one should make offerings; if one is born into a lowly caste but has virtue, one should also make offerings. Those with wisdom should make offerings; those with virtue have different castes but their virtue is the same, just as Eranda wood and sandalwood can both produce fire, and their heat and light are no different.' The Buddha's words were true and without fault, deeply touching the hearts of the people, enabling the king to understand. King Pasenadi bowed at the Buddha's feet, prostrating himself, taking refuge in the Tamer of Men, the All-Knowing One, who has no obstacles in all meanings, possesses the ten powers and four fearlessnesses, is the Bhagavan, the Samyak-sambuddha, who is like an uninvited friend to all beings, and has no partiality towards the four castes, briefly speaking, it is like this. Then he spoke a verse: 'The All-Knowing One's wisdom is like the sea, with a pure mind reaching the other shore, in the world only the Buddha has compassion for all beings, the mind has no defilement or evil. For all beings, acting as the closest friend, alone proclaiming the path of liberation, and showing various different paths. Relying on wisdom and various skillful means, the heretics are arrogant and deluded, clinging to crude ascetic practices, and especially obsessed with caste.' King Pasenadi, after bowing to the Buddha and Niti's feet, returned to Shravasti. (44) Furthermore, even if one has not attained the vision of truth, if one cultivates the power of learning, the demons cannot shake one, one should diligently cultivate learning.

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我昔曾聞，有一魔化作比丘來至僧坊。有一法師在眾中說法，化比丘言：「我得羅漢道，若有所疑今悉可問。」於時眾僧語法師言：「疏其所說。」時彼法師問化比丘：「云何斷結？云何入定？」化比丘顛倒說法。時法師語眾僧言：「此非羅漢，其語不可疏。」時化比丘踴身虛空作十八變。時會大眾譏呵法師：「如此之人，師今云何說非羅漢？」爾時法師雖被譏呵，以多聞力故猶說言非。「若是羅漢，云何所說顛倒然復能飛？我於今者知復云何？」即說偈言：

「我于功德所，　　都無嫉怨心， 以阿毗曇石，　　磨試知是非。 如似被金涂，　　磨時色不顯， 金若不真者，　　以石磨則知。 佛以智印印，　　與印不相應， 甘露城極深，　　無印不得入， 欲入甘露城，　　我欲笑于彼。」

諸人問言：「若非羅漢云何能飛？」於時法師復說偈言：

「或是因陀羅，　　或是幻所作， 佛法中棘刺，　　必是魔所為。」

時化比丘還複本身，深生歡喜。「嗚呼佛法極精妙，依聞能如是決定分別我。」即說偈言：

「首羅居士等，　　已得法眼凈， 不可得動搖，　　此事不可奇。 以己智力故，　　汝今不見諦， 心堅不可動，　　此事實希有。 無有聖智力，　　而我不能動， 是事為希有，　　歸依佛涅槃， 彼言真實故，　　智者不動搖。 佛一切種智，　　說觀察羅漢， 無有能壞者，　　猶如大海潮， 終不過其限

現代漢語譯本： 我過去曾聽說，有一個魔鬼化作比丘來到僧院。有一位法師在眾人中說法，那個化作比丘的魔鬼說：『我已經證得羅漢道，如果有什麼疑問現在都可以問我。』當時眾僧對法師說：『請你詳細解釋他所說的。』這時法師問那個化作比丘的魔鬼：『如何斷除煩惱？如何進入禪定？』那個化作比丘的魔鬼顛倒著說法。當時法師告訴眾僧說：『這不是羅漢，他的話不可信。』這時那個化作比丘的魔鬼跳到空中，變化出十八種神通。當時在場的大眾譏諷法師說：『這樣的人，你現在怎麼說他不是羅漢呢？』當時法師雖然被譏諷，但因為他博學多聞，仍然說他不是羅漢。『如果是羅漢，怎麼會說出顛倒的話卻又能飛呢？我現在知道該怎麼做了。』於是就說了偈語： 『我對於功德，沒有絲毫嫉妒怨恨之心，用阿毗曇的磨石，來磨礪檢驗，辨別是非。就像被金子塗抹的物品，磨的時候顏色不會顯現，如果金子不是真的，用石頭磨就會知道。佛陀用智慧印記來印證，如果與印記不相符，甘露城極其深邃，沒有印記就不能進入，想要進入甘露城，我想要嘲笑他。』 眾人問：『如果不是羅漢，怎麼能飛呢？』當時法師又說了偈語： 『或許是因陀羅，或許是幻術所作，佛法中的荊棘，必定是魔所為。』 當時那個化作比丘的魔鬼恢復了本來的樣子，深感歡喜。『啊，佛法真是太精妙了，依靠聽聞就能如此堅定地分辨我。』於是說了偈語： 『首羅居士等人，已經得到了清凈的法眼，不可動搖，這件事不足為奇。因為自己的智慧力量，你們現在看不清真諦，心志堅定不可動搖，這件事才稀有。沒有聖人的智慧力量，而我卻不能動搖你們，這件事才稀有，歸依佛陀的涅槃，他們所說真實不虛，智者不會動搖。佛陀的一切種智，說觀察羅漢的方法，沒有能破壞的，就像大海的潮水，終究不會超過它的界限。』

English version: I once heard that a demon transformed into a monk and came to a monastery. A Dharma master was giving a sermon to the assembly, and the demon monk said, 'I have attained the Arhat path. If you have any doubts, you may ask me now.' At that time, the monks said to the Dharma master, 'Please explain in detail what he has said.' Then the Dharma master asked the demon monk, 'How does one cut off afflictions? How does one enter samadhi?' The demon monk gave a distorted explanation. Then the Dharma master told the monks, 'This is not an Arhat; his words are not to be trusted.' At that moment, the demon monk leaped into the air and performed eighteen kinds of supernatural transformations. The assembly then ridiculed the Dharma master, saying, 'How can you say that such a person is not an Arhat?' Although the Dharma master was ridiculed, because of his extensive learning, he still insisted that the demon monk was not an Arhat. 'If he were an Arhat, how could he speak distorted words and yet be able to fly? I know what to do now.' Then he spoke a verse: 'I have no jealousy or resentment towards merit, I use the touchstone of Abhidhamma to test and discern right from wrong. Like something coated with gold, the color does not show when rubbed. If the gold is not real, it will be known when rubbed with a stone. The Buddha seals with the seal of wisdom. If it does not correspond to the seal, the city of nectar is extremely deep, and one cannot enter without the seal. Wanting to enter the city of nectar, I want to laugh at him.' The people asked, 'If he is not an Arhat, how can he fly?' Then the Dharma master spoke another verse: 'Perhaps it is Indra, or perhaps it is an illusion. The thorns in the Buddha's Dharma are surely the work of a demon.' At that time, the demon monk returned to his original form and was deeply delighted. 'Oh, the Buddha's Dharma is truly profound. By relying on hearing, one can so firmly discern me.' Then he spoke a verse: 'The householders like Sura have already attained the pure Dharma eye, and they cannot be shaken. This is not surprising. Because of your own wisdom, you cannot see the truth now. A firm and unshakable mind is rare. Without the power of holy wisdom, yet I cannot shake you, this is rare. Take refuge in the Buddha's Nirvana. Their words are true, and the wise will not be shaken. The Buddha's omniscience teaches how to observe an Arhat. No one can destroy it, like the tide of the great ocean, it will never exceed its limit.'

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。　　假使火作冷， 風性確然住，　　如來所說語， 都無有變異。　　以是故佛語， 于諸論最上，　　如似日光明， 除滅一切闇。　　應供極真實， 機辯顯分明，　　善察者分別； 不能觀察者，　　不見如此理。 實語與妄語，　　此二相違遠， 佛語及外論，　　其事亦如是。」

大莊嚴論經卷第八

（四五）

複次，治身心病唯有佛語，是故應勤聽於說法。

我昔曾聞，漢地王子眼中生瞙遍覆其目，遂至闇冥無所睹見，種種療治不能瘳除。時竺叉尸羅國有諸商估來詣漢土，時漢國王問估客言：「我子患目，爾等遠來頗能治不？」估客答言：「外國有一比丘名曰瞿沙，唯彼能治。」時王聞已即大資嚴，便送其子向竺叉尸羅國，到彼國已至尊者瞿沙所，而作是言：「吾從遠方故來療目，唯愿哀愍為我治眼。」爾時尊者許為治眼，多作銅盞賦與大眾，語諸人言：「聞我說法有流淚者置此碗中。」因即為說《十二緣經》。眾會聞已啼泣流淚，以碗承取聚集眾淚向王子所。尊者瞿沙即取眾淚置右掌中，而說偈言：

「我今已宣說，　　甚深十二緣， 能除無明闇，　　聞者皆流淚。 此語若實者，　　當集眾人淚， 人天夜叉中，　　諸水所不及， 以洗王子眼，　　離障得明凈。」 尋即以淚洗，　　膚翳得消除。

爾時尊者瞿沙以淚洗王子眼得明凈已，為欲增長大眾信心，而說偈言：

「佛法極真實，　　能速除翳障， 此淚亦能除，　　如日消冰雪

現代漢語譯本：

即使火變得寒冷，風的性質確實停止，如來所說的話語，都不會有任何改變。因此，佛的話語，在一切論述中最為至上，就像太陽的光明，能夠消除一切黑暗。應供者極其真實，機智辯論顯明清晰，善於觀察的人能夠分辨；不能觀察的人，就看不到這樣的道理。真實的話語和虛妄的話語，這兩者之間相違背很遠，佛的話語和外道的論述，它們的情況也是如此。

此外，治療身心疾病只有佛的話語，因此應該勤奮聽聞佛法。我曾經聽說，漢地的王子眼睛裡生了翳膜，覆蓋了整個眼睛，以至於黑暗無所見，用各種方法治療都不能痊癒。當時，竺叉尸羅國有商人來到漢地，漢國王問商人說：『我的兒子眼睛有病，你們遠道而來，能治好嗎？』商人回答說：『外國有一位比丘名叫瞿沙，只有他能治。』當時國王聽了，就準備了豐厚的資財，送他的兒子去竺叉尸羅國。到了那個國家后，他們去拜見尊者瞿沙，並說道：『我從遠方而來，是爲了治療眼睛，希望您能慈悲為我治療眼睛。』當時尊者答應為他治療眼睛，做了很多銅碗分給大眾，告訴大家說：『聽我說法有流淚的人，就把眼淚放在這個碗里。』於是就為大家宣講《十二因緣經》。大眾聽了之後都哭泣流淚，用碗接住聚集的眼淚，送到王子那裡。尊者瞿沙就拿起眾人的眼淚放在右掌中，並說偈語：

『我今已宣說，甚深十二緣，能除無明暗，聞者皆流淚。此語若真實，當集眾人淚，人天夜叉中，諸水所不及，以洗王子眼，離障得明凈。』

隨即用眼淚洗王子眼睛，眼翳就消除了。

當時尊者瞿沙用眼淚洗王子眼睛，使他眼睛明亮之後，爲了增長大眾的信心，就說偈語：

『佛法極真實，能速除翳障，此淚亦能除，如日消冰雪。』 現代漢語譯本：

即使火變得寒冷，風的性質確實停止，如來所說的話語，都不會有任何改變。因此，佛的話語，在一切論述中最為至上，就像太陽的光明，能夠消除一切黑暗。應供者極其真實，機智辯論顯明清晰，善於觀察的人能夠分辨；不能觀察的人，就看不到這樣的道理。真實的話語和虛妄的話語，這兩者之間相違背很遠，佛的話語和外道的論述，它們的情況也是如此。

此外，治療身心疾病只有佛的話語，因此應該勤奮聽聞佛法。我曾經聽說，漢地的王子眼睛裡生了翳膜，覆蓋了整個眼睛，以至於黑暗無所見，用各種方法治療都不能痊癒。當時，竺叉尸羅國有商人來到漢地，漢國王問商人說：『我的兒子眼睛有病，你們遠道而來，能治好嗎？』商人回答說：『外國有一位比丘名叫瞿沙，只有他能治。』當時國王聽了，就準備了豐厚的資財，送他的兒子去竺叉尸羅國。到了那個國家后，他們去拜見尊者瞿沙，並說道：『我從遠方而來，是爲了治療眼睛，希望您能慈悲為我治療眼睛。』當時尊者答應為他治療眼睛，做了很多銅碗分給大眾，告訴大家說：『聽我說法有流淚的人，就把眼淚放在這個碗里。』於是就為大家宣講《十二因緣經》。大眾聽了之後都哭泣流淚，用碗接住聚集的眼淚，送到王子那裡。尊者瞿沙就拿起眾人的眼淚放在右掌中，並說偈語：

『我今已宣說，甚深十二緣，能除無明暗，聞者皆流淚。此語若真實，當集眾人淚，人天夜叉中，諸水所不及，以洗王子眼，離障得明凈。』

隨即用眼淚洗王子眼睛，眼翳就消除了。

當時尊者瞿沙用眼淚洗王子眼睛，使他眼睛明亮之後，爲了增長大眾的信心，就說偈語：

『佛法極真實，能速除翳障，此淚亦能除，如日消冰雪。』

English version:

Even if fire were to become cold, and the nature of wind were to cease, the words spoken by the Tathagata would not change. Therefore, the Buddha's words are supreme among all discourses, like the light of the sun, which can dispel all darkness. The worthy one is extremely truthful, his skillful arguments are clear and distinct, those who are good at observing can discern; those who cannot observe, cannot see such a principle. True words and false words are far apart in opposition, the Buddha's words and the doctrines of other paths are also like this.

Furthermore, the only cure for physical and mental illnesses is the Buddha's words, therefore one should diligently listen to the Dharma. I once heard that a prince in the Han region developed a cataract in his eyes, covering his entire vision, so that he could not see anything, and various treatments could not cure him. At that time, merchants from the country of Takshashila came to the Han region, and the Han king asked the merchants, 'My son has an eye disease, you have come from afar, can you cure it?' The merchants replied, 'There is a Bhikkhu in a foreign country named Goshaka, only he can cure it.' When the king heard this, he prepared abundant resources and sent his son to the country of Takshashila. After arriving in that country, they went to see Venerable Goshaka and said, 'I have come from afar to seek treatment for my eyes, I hope you will have compassion and treat my eyes.' At that time, the Venerable agreed to treat his eyes, made many copper bowls and distributed them to the assembly, telling everyone, 'Those who shed tears while listening to my Dharma, put your tears in this bowl.' Then he expounded the 'Twelve Links of Dependent Origination' for everyone. After hearing it, the assembly wept and shed tears, using the bowls to collect the gathered tears, and sent them to the prince. Venerable Goshaka then took the tears of the assembly in his right palm and spoke a verse:

'I have now expounded, the profound twelve links, which can dispel the darkness of ignorance, those who hear it all shed tears. If this is true, let the tears of the assembly gather, among humans, gods, and yakshas, where no water can reach, to wash the prince's eyes, to remove the obstruction and gain clarity.'

Immediately, he washed the prince's eyes with the tears, and the cataract was removed.

At that time, after Venerable Goshaka washed the prince's eyes with tears, making his eyes clear, in order to increase the faith of the assembly, he spoke a verse:

'The Buddha's Dharma is extremely true, it can quickly remove obstructions, these tears can also remove them, like the sun melts ice and snow.' English version:

Even if fire were to become cold, and the nature of wind were to cease, the words spoken by the Tathagata would not change. Therefore, the Buddha's words are supreme among all discourses, like the light of the sun, which can dispel all darkness. The worthy one is extremely truthful, his skillful arguments are clear and distinct, those who are good at observing can discern; those who cannot observe, cannot see such a principle. True words and false words are far apart in opposition, the Buddha's words and the doctrines of other paths are also like this.

Furthermore, the only cure for physical and mental illnesses is the Buddha's words, therefore one should diligently listen to the Dharma. I once heard that a prince in the Han region developed a cataract in his eyes, covering his entire vision, so that he could not see anything, and various treatments could not cure him. At that time, merchants from the country of Takshashila came to the Han region, and the Han king asked the merchants, 'My son has an eye disease, you have come from afar, can you cure it?' The merchants replied, 'There is a Bhikkhu in a foreign country named Goshaka, only he can cure it.' When the king heard this, he prepared abundant resources and sent his son to the country of Takshashila. After arriving in that country, they went to see Venerable Goshaka and said, 'I have come from afar to seek treatment for my eyes, I hope you will have compassion and treat my eyes.' At that time, the Venerable agreed to treat his eyes, made many copper bowls and distributed them to the assembly, telling everyone, 'Those who shed tears while listening to my Dharma, put your tears in this bowl.' Then he expounded the 'Twelve Links of Dependent Origination' for everyone. After hearing it, the assembly wept and shed tears, using the bowls to collect the gathered tears, and sent them to the prince. Venerable Goshaka then took the tears of the assembly in his right palm and spoke a verse:

'I have now expounded, the profound twelve links, which can dispel the darkness of ignorance, those who hear it all shed tears. If this is true, let the tears of the assembly gather, among humans, gods, and yakshas, where no water can reach, to wash the prince's eyes, to remove the obstruction and gain clarity.'

Immediately, he washed the prince's eyes with the tears, and the cataract was removed.

At that time, after Venerable Goshaka washed the prince's eyes with tears, making his eyes clear, in order to increase the faith of the assembly, he spoke a verse:

'The Buddha's Dharma is extremely true, it can quickly remove obstructions, these tears can also remove them, like the sun melts ice and snow.'

---

。」

是諸大眾見是事已，合掌恭敬倍生信心，得未曾有身毛驚豎，即說偈言：

「汝所作希有，　　猶如現神足， 醫藥所不療，　　淚洗能除患。」

時諸比丘聞法情感悲泣雨淚，尊者瞿沙告諸眾會：「雖為是事，此不為難。如來往昔億千劫中修行苦行，以是功德集此十二因緣法藥，能令聞者悲感垂淚。婆須之龍吐大惡毒，夜叉惡鬼遍滿舍宅，吉毗坻陀羅根本厭道，此淚悉能消滅無遺，是乃為難！況斯翳障，猶如蚊翅而除滅之，何足為難？設大雲霧幽闇晦冥惡風暴雨，此淚亦能消滅。是時狂醉象軍及以步兵鎧仗自嚴，以淚灑之軍陣退散。一切種智所修集法，其誰聞者而不雨淚？然以此淚能禳災患，唯除宿業。」彼時王子既得眼已歡喜踴躍，又聞說法厭患生死，得須陀洹果，生希有想，即說偈言：

「誰得聞佛法，　　而不生歡喜？ 我已深敬信，　　至心聽說法。 耳聞希有事，　　目患亦消除， 慧眼與肉眼，　　俱悉得清凈。 治眼中最上，　　無過於大仙， 我今稽首禮，　　眾醫中最勝。 以一智寶藥，　　開我二眼凈， 世間有心人，　　誰不敬信者？ 若設有少智，　　云何不生信？ 釋迦牟尼尊，　　眾生之慈父， 言說甚美妙，　　柔和可愛樂， 濟拔事已竟，　　得達于彼岸。 意根法微細，　　作意當解了， 乃至邊地人，　　亦能得開悟。」

（四六）

複次，若得四不壞凈，寧捨身命終不毀害前物，是故應勤修四不壞凈

現代漢語譯本 當所有大眾看到這件事後，都雙手合十，恭敬地生起更大的信心，感到前所未有的身毛豎立，隨即說偈頌道： 『你所做的真是稀有，就像展現神足通一樣，藥物無法治癒的疾病，用眼淚洗滌就能消除。』 當時，眾比丘聽聞佛法，情感激動，悲傷地流下眼淚。尊者瞿沙告訴大眾：『雖然發生了這樣的事，但這並不算難。如來在過去億千劫中修行苦行，以這些功德積累了這十二因緣的法藥，能讓聽聞者悲傷落淚。婆須龍吐出劇毒，夜叉惡鬼遍佈房屋，吉毗坻陀羅的根本厭惡之道，這些眼淚都能消滅無遺，這才是難事！何況是像蚊子翅膀一樣的眼翳，將其消除又有什麼難的呢？即使有巨大的雲霧、幽暗、昏暗、惡風暴雨，這些眼淚也能將其消滅。當時，狂醉的象軍以及步兵，身披鎧甲，用眼淚灑在他們身上，軍隊就會退散。一切種智所修集的佛法，誰聽了不會流淚呢？然而，用這些眼淚可以消除災禍，唯獨宿業除外。』 那時，王子眼睛復明后，歡喜雀躍，又聽聞佛法，厭惡生死，證得須陀洹果，生起稀有的想法，隨即說偈頌道： 『誰聽聞佛法，而不生歡喜呢？我已深深地敬信，至誠地聽聞佛法。耳朵聽聞稀有的事，眼睛的疾病也消除了，智慧之眼和肉眼，都得到了清凈。治療眼睛的最好方法，沒有比得上大仙的，我今天稽首禮拜，向眾醫中最殊勝的您致敬。用一顆智慧的寶藥，開啟了我兩眼的清凈，世間有心的人，誰會不敬信呢？如果有人稍微有點智慧，怎麼會不生起信心呢？釋迦牟尼尊，是眾生的慈父，言語非常美妙，柔和可愛，救濟拔苦的事已經完成，到達了彼岸。意根和法非常微妙，用心思考就能理解，乃至邊地的人，也能得到開悟。』 （四六） 再次，如果得到四不壞凈，寧可捨棄生命也絕不毀壞之前的事物，所以應該勤修四不壞凈。

English version When all the assembly saw this event, they joined their palms together, respectfully generating even greater faith, and feeling an unprecedented thrill that made their hair stand on end. They then spoke in verse: 'What you have done is rare and wonderful, like displaying miraculous powers. What medicine cannot cure, tears can wash away and remove the affliction.' At that time, the monks, upon hearing the Dharma, were moved with emotion and wept tears of sorrow. The Venerable Goshaka told the assembly, 'Although this has happened, it is not difficult. The Tathagata, in past countless eons, practiced asceticism, and with these merits, accumulated the Dharma medicine of the twelve links of dependent origination, which can cause those who hear it to weep with sorrow. The Vasu dragon spits out great poison, yakshas and evil ghosts fill the houses, and the root of the Jivaka-dharana path is loathsome. These tears can eliminate all of these without a trace. That is what is difficult! How much more so is the removal of eye ailments, which are like the wings of a mosquito? What difficulty is there in that? Even if there are great clouds, darkness, gloom, evil winds, and storms, these tears can also eliminate them. At that time, if drunken elephant armies and infantry, fully armored, are sprinkled with these tears, the armies will scatter. Who, upon hearing the Dharma accumulated by the all-knowing wisdom, would not shed tears? However, these tears can ward off disasters, except for past karma.' At that time, the prince, having regained his sight, rejoiced and was elated. Upon hearing the Dharma, he became weary of birth and death, attained the fruit of Srotapanna, and generated a rare thought. He then spoke in verse: 'Who, upon hearing the Buddha's Dharma, would not rejoice? I have already deeply revered and believed, and wholeheartedly listen to the Dharma. My ears have heard rare things, and the ailment of my eyes has also been eliminated. Both my wisdom eye and my physical eye have become pure. The best method for treating eyes is none other than the great sage. Today, I bow my head in reverence, paying homage to you, the most excellent of all physicians. With one jewel of wisdom medicine, you have opened the purity of my two eyes. Who in the world with a mind would not revere and believe? If one has even a little wisdom, how could one not generate faith? Shakyamuni, the Honored One, is the compassionate father of all beings. His words are very beautiful, gentle, and delightful. The work of saving and relieving suffering has been completed, and he has reached the other shore. The root of the mind and the Dharma are very subtle. By focusing the mind, one can understand them. Even people in remote areas can attain enlightenment.' (46) Furthermore, if one attains the four indestructible purities, one would rather give up one's life than destroy the previous things. Therefore, one should diligently cultivate the four indestructible purities.

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。

我昔曾聞，有一罪人應就刑法，時旃陀羅次當刑人。彼旃陀羅是學優婆塞得見諦道，不肯殺人，典刑戮者極生瞋忿，而語之言：「汝今欲違王憲法耶？」優婆塞語典刑戮者言：「汝甚無智，王今何必苦我殺人？雖複色身屬王作旃陀羅，聖種中生名曰法身，不屬於王，非所制也。」即說偈言：

「釋迦牟尼尊，　　具一切種智， 因時能教化，　　滅除一切過。 閻羅王之法，　　果時始教化， 臨苦為說苦，　　易壞亦可違。」

時典刑戮者，以此人違犯王禁，即將詣王，言：「此旃陀羅不用王教。」王語之言：「汝何故不用王教？」白言：「大王！今應生信發歡喜心。」而說偈言：

「除我三毒垢，　　獲得寂滅因， 無上之大悲，　　十力世尊所， 受持于禁戒，　　乃至蚊蟻子， 猶不起害心，　　何況於人耶？」

時王語言：「汝若不殺，自命不全。」此優婆塞見諦氣勢，便於王所抗對不難，而作是言：「此身隨王，王於我身極得自在。如我意者，雖帝釋教我猶不隨。」王聞此語極大瞋忿，敕令使殺。彼旃陀羅父兄弟七人盡不肯殺，王遂殺之有二人在，至第六者敕使殺之亦不肯殺，王又殺之，至第七者又不肯殺，王復殺之。老母啟王：「第七小者為我寬放。」王言：「今此人者是汝何物？」老母答言：「皆是我兒。」王復問言：「前六者非汝子耶？」答言：「亦是

現代漢語譯本：我以前聽說，有一個罪犯應該被處以刑罰，當時負責行刑的是旃陀羅。那個旃陀羅是一個學習優婆塞並證得真諦的人，他不肯殺人。負責執行刑罰的人非常生氣，對他說：『你現在想要違抗國王的法令嗎？』優婆塞對負責執行刑罰的人說：『你真是愚蠢，國王現在何必強迫我殺人呢？即使我的肉身屬於國王，作為旃陀羅，但我的聖種中產生的法身，不屬於國王，不受他的控制。』於是他說了偈語： 『釋迦牟尼佛，具足一切智慧，能因時教化，滅除一切過錯。閻羅王的法則，在結果時才開始教化，臨到痛苦時才說痛苦，容易被破壞，也可以違背。』 當時負責執行刑罰的人，因為這個人違抗了國王的禁令，就帶他去見國王，說：『這個旃陀羅不聽從國王的教誨。』國王問他說：『你為什麼不聽從國王的教誨？』他回答說：『大王！現在應該生起信心，發出歡喜心。』並說了偈語： 『除去我三毒的污垢，獲得寂滅的因，這是無上的大悲，是十力世尊所教導的。我受持禁戒，乃至對於蚊子螞蟻，都不生起傷害之心，更何況是人呢？』 當時國王說：『如果你不殺人，你的性命就保不住。』這個優婆塞因為證得真諦，氣勢很盛，在國王面前抗辯毫不畏懼，並說：『這個身體屬於國王，國王可以隨意處置我的身體。至於我的意願，即使是帝釋天來教導我，我也不聽從。』國王聽到這話非常生氣，命令手下殺了他。那個旃陀羅的父親和七個兄弟都不肯殺人，國王就殺了他們。還剩下兩個人，到了第六個，國王命令他殺人，他也不肯殺，國王又殺了他。到了第七個，他又不肯殺，國王又殺了他。老母親請求國王：『請您寬恕第七個小的。』國王問：『這個人是你的什麼人？』老母親回答說：『都是我的兒子。』國王又問：『前面的六個不是你的兒子嗎？』回答說：『也是。』

English version: I once heard that there was a criminal who was to be executed, and at that time, the executioner was a Chandala. That Chandala was an Upasaka who had studied and attained the path of truth, and he refused to kill. The executioner was very angry and said to him, 'Do you now want to defy the king's law?' The Upasaka said to the executioner, 'You are very foolish. Why does the king now force me to kill? Although my physical body belongs to the king as a Chandala, my Dharma body, born from the holy lineage, does not belong to the king and is not under his control.' Then he spoke a verse: 'The Venerable Shakyamuni, possessing all kinds of wisdom, can teach according to the time and eliminate all faults. The law of King Yama only begins to teach at the time of the result, speaking of suffering when suffering is imminent, it is easily broken and can be defied.' At that time, the executioner, because this person had violated the king's prohibition, took him to see the king and said, 'This Chandala does not obey the king's teachings.' The king asked him, 'Why do you not obey the king's teachings?' He replied, 'Great King! Now you should generate faith and joyful hearts.' And he spoke a verse: 'Removing the defilement of my three poisons, obtaining the cause of tranquility, this is the supreme great compassion, taught by the Ten-Powered World Honored One. I uphold the precepts, and even towards mosquitoes and ants, I do not generate the intention to harm, let alone towards humans?' At that time, the king said, 'If you do not kill, your life will not be spared.' This Upasaka, because he had attained the truth, had great momentum, and he was not afraid to argue with the king, and said, 'This body belongs to the king, and the king can do whatever he wants with my body. As for my will, even if Indra were to teach me, I would not follow.' The king was very angry when he heard this and ordered his men to kill him. The Chandala's father and seven brothers all refused to kill, so the king killed them. There were two people left, and when it came to the sixth, the king ordered him to kill, but he refused, and the king killed him again. When it came to the seventh, he also refused to kill, and the king killed him again. The old mother pleaded with the king, 'Please forgive the seventh and youngest one.' The king asked, 'What is this person to you?' The old mother replied, 'They are all my sons.' The king asked again, 'Were the previous six not your sons?' She replied, 'They were also.'

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。」王言：「汝何以獨為第七子耶？」爾時老母，即說偈言：

「大王應當知，　　六子皆見諦， 悉是佛真子，　　決定不作惡， 是故我不畏。　　今此第七子， 猶是凡夫人，　　脫為身命逼， 造作諸惡業。　　是故我今者， 求王請其命，　　人王得自在， 唯愿活此子。　　臨終時恐怖， 或能造諸惡，　　凡夫臨死時， 但睹其現身，　　不見於後事， 能觀後世報，　　非凡夫境界。」

爾時大王而作是言：「我于外道未聞是語，今說因果瞭如明燈。」旃陀羅口作如是說，王生決定意，名為賢聖村，非是旃陀羅，雖名旃陀羅，實修苦行者，自命尚不惜，況應諸親屬，護戒劇護財，不顧身命及以眷屬唯持禁戒。即說偈言：

「世人觀種族，　　不觀內禁戒， 護戒為種族，　　設不護戒者， 種族當滅壞。　　我是旃陀羅， 彼是凈戒者，　　彼生旃陀羅， 作業實清凈，　　我雖生王種， 實是旃陀羅。　　我無悲愍心， 極惡殺賢人，　　我實旃陀羅。」

爾時大王將諸眷屬，詣于塳間供養其尸，王復說偈言：

「此覆善功德，　　如灰而覆火， 口雖不自說，　　作業已顯現。 帝釋常供養，　　如是堅行者， 不惜己身命，　　而護于戒行。」

爾時彼王將諸群臣、數千億婆羅門等，步詣塳間而作是言：「如是大士雖名旃陀羅，實是大仙人

現代漢語譯本 王說：『你為什麼唯獨為第七個兒子求情呢？』當時老母，就說了偈語： 『大王您應當知道，六個兒子都已證悟真理，他們都是佛的真子，決定不會作惡，所以我不害怕。現在這個第七個兒子，仍然是凡夫俗子，如果被生命所逼迫，就會造作各種惡業。因此我今天，請求大王饒他一命，人王您擁有自在的權力，只希望您能讓他活下去。因為他臨終時會感到恐懼，或許會造作各種惡行，凡夫在臨死的時候，只能看到眼前的身體，看不到死後的事情，能夠觀察到後世報應的，不是凡夫的境界。』 當時大王就說：『我在外道那裡從未聽過這樣的話，現在你說的因果道理就像明燈一樣清晰。』旃陀羅口中說出這樣的話，國王產生了堅定的信念，認為他居住的地方是賢聖之村，而不是旃陀羅的住處，雖然名為旃陀羅，實際上是修行苦行的人，連自己的性命都不愛惜，何況是親屬呢？他守護戒律勝過守護錢財，不顧惜自己的生命以及眷屬，只持守禁戒。於是說了偈語： 『世人只看重種族，不看重內心的戒律，守護戒律才是真正的種族，如果不能守護戒律，種族就會滅亡。我是旃陀羅，他是持守清凈戒律的人，他雖然生為旃陀羅，所作所為卻很清凈，我雖然生為王族，實際上卻是旃陀羅。我沒有悲憫之心，極其惡毒地殺害賢人，我才是真正的旃陀羅。』 當時大王帶著所有眷屬，來到墳地供養他的屍體，國王又說了偈語： 『他所覆蓋的善功德，就像灰燼覆蓋的火焰，口中雖然不說，所作所為已經顯現出來。帝釋天都常常供養，像這樣堅定修行的人，不愛惜自己的生命，而守護戒律。』 當時國王帶著所有大臣、數千億婆羅門等，步行來到墳地，說道：『像這樣的大士雖然名為旃陀羅，實際上是大仙人。』

English version The king said, 'Why do you plead only for the seventh son?' At that time, the old mother spoke in verse: 'Great King, you should know that the six sons have all attained enlightenment. They are all true sons of the Buddha, and they will definitely not do evil, so I am not afraid. Now this seventh son is still an ordinary person. If he is forced by life, he will commit all kinds of evil deeds. Therefore, I am here today to beg the king to spare his life. You, the king, have the power to do as you please. I only hope that you can let him live. Because he will be terrified when he is dying, and he might commit all kinds of evil deeds. When ordinary people are dying, they can only see their present body and cannot see what happens after death. To be able to see the retribution of the next life is not the realm of ordinary people.' At that time, the king said, 'I have never heard such words from the heretics. Now the principle of cause and effect you speak of is as clear as a bright lamp.' When the Chandala spoke these words, the king developed a firm belief that the place where he lived was a village of the virtuous and holy, not a place of Chandalas. Although he was called a Chandala, he was actually a person who practiced asceticism. He did not cherish his own life, let alone his relatives. He guarded the precepts more than he guarded his wealth. He did not care about his own life or his family, but only kept the precepts. Then he spoke in verse: 'People in the world only value lineage, not the precepts in their hearts. Guarding the precepts is the true lineage. If one cannot guard the precepts, the lineage will perish. I am a Chandala, and he is a person who keeps pure precepts. Although he was born as a Chandala, his actions are very pure. Although I was born into a royal family, I am actually a Chandala. I have no compassion and have killed a virtuous person with extreme malice. I am the true Chandala.' At that time, the king, with all his family members, went to the cemetery to make offerings to his corpse. The king then spoke in verse: 'His covered good merits are like a fire covered by ashes. Although he does not speak of them, his actions have already revealed them. Even Indra often makes offerings to such a steadfast practitioner, who does not cherish his own life but guards the precepts.' At that time, the king, with all his ministers and billions of Brahmins, walked to the cemetery and said, 'Such a great being, although called a Chandala, is actually a great sage.'

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。」積聚死屍為其墮淚，王復說偈言：

「勇健持戒者，　　以刀分解身， 屍骸委在地，　　血泥以涂身， 以持禁戒故，　　今日舍此身。 堅心不犯惡，　　守戒而至死， 得佛法味者，　　智者皆應爾。」

王復說偈言：

「愚癡之所盲，　　貪慾之垢污， 著我所諸根，　　掉動而不定。 不計于惡業，　　但取現在樂， 結使垢涂污，　　智者常觀察。 身財危脆想，　　亦如河岸樹， 終不造惡業，　　智水洗心垢。」

爾時大王近旃陀羅身，敬尚法故繞尸三匝，長跪合掌，而說偈言：

「南無歸命法，　　善能觀察者， 舍于短促命，　　而不捨於法。 假設入火林，　　見諦毀禁戒， 終無有是處，　　此即是明證。 此人持佛語，　　終無有二志， 臥于泥血中，　　以護佛戒故。 此尸以火焚，　　即變為灰土， 持戒善法名，　　同於世界盡。」

以何因緣而說此事？欲示證道無有變異。佛說見諦終無毀破，四大可破，四不壞凈終不可壞。

（四七）

複次，心有憍慢無惡不造，慢雖自高名自卑下，是故應當斷于憍慢。

我昔曾聞，佛成道不久，度優樓頻螺迦葉兄弟眷屬千人，煩惱既斷鬚髮自落，隨從世尊往詣迦毗羅衛國，如佛本行中廣說。閱頭檀王受化調順，諸釋種等恃其族姓生於憍慢，佛婆伽婆，一身觀者無有厭足，身體豐滿不肥不瘦，婆羅門等苦行來久，身形羸弊，雖內懷道外貌極惡，隨逐佛行甚不相稱

現代漢語譯本 『他』因積聚的屍體而落淚，國王又說偈語： 『勇猛持戒的人，用刀分解身體， 屍體拋棄在地上，血和泥塗滿全身， 因為持守禁戒的緣故，今日捨棄此身。 堅定內心不犯惡行，守戒直到死亡， 領悟佛法真諦的人，有智慧的人都應如此。』 國王又說偈語： 『愚癡被矇蔽，貪慾的污垢沾染， 執著於我的諸根，動搖而不穩定。 不考慮惡業，只求眼前的快樂， 煩惱的污垢塗抹，智者常常觀察。 身體和財富都是脆弱的，就像河岸的樹木， 最終不造惡業，用智慧之水洗滌心中的污垢。』 當時大王靠近旃陀羅的身體，因為敬重佛法，繞屍體三圈，長跪合掌，並說偈語： 『皈依佛法，善於觀察的人， 捨棄短暫的生命，而不捨棄佛法。 假設進入火林，見到真理而毀壞禁戒， 絕對沒有這樣的事，這就是明證。 此人持守佛的教誨，始終沒有二心， 臥在泥血之中，是爲了守護佛的戒律。 這具屍體被火焚燒，立即變為灰土， 持戒的善法之名，與世界同盡。』 因為什麼因緣而說這件事？是爲了顯示證悟的道沒有變異。佛說見到真理最終不會毀壞，四大可以破滅，四不壞凈最終不可破壞。 （四七） 再次，心中有驕慢，沒有惡事不去做，驕慢雖然自以為高，名聲卻自卑下，所以應當斷除驕慢。 我曾經聽說，佛成道不久，度化了優樓頻螺迦葉兄弟及其眷屬一千人，煩惱斷盡，鬚髮自然脫落，跟隨世尊前往迦毗羅衛國，如同佛的本行中所廣說。閱頭檀王接受教化調順，諸釋迦種姓的人仗恃自己的族姓而生驕慢，佛陀，一身的觀者沒有厭倦，身體豐滿不肥不瘦，婆羅門等苦行很久，身體瘦弱，雖然內心懷有道，外貌卻極其醜陋，跟隨佛陀行走很不相稱。

English version 『He』 wept over the accumulated corpses, and the king spoke a verse: 『The brave and disciplined one, with a knife dismembers the body, The corpse is abandoned on the ground, blood and mud smear the whole body, Because of upholding the precepts, today this body is given up. With a firm heart not committing evil, keeping the precepts until death, Those who understand the taste of the Buddha's teachings, the wise should all be like this.』 The king spoke another verse: 『Ignorance is blinded, the filth of greed contaminates, Attached to my senses, wavering and unstable. Not considering evil deeds, only seeking present pleasure, The filth of afflictions smears, the wise always observe. The body and wealth are fragile, like trees on the riverbank, Ultimately not creating evil deeds, using the water of wisdom to wash away the filth of the heart.』 At that time, the great king approached the body of the Chandala, out of respect for the Dharma, circled the corpse three times, knelt with palms together, and spoke a verse: 『I take refuge in the Dharma, the one who observes well, Giving up a short life, without giving up the Dharma. Suppose entering a forest of fire, seeing the truth and destroying the precepts, There is absolutely no such thing, this is clear proof. This person upholds the Buddha's teachings, never having two minds, Lying in the mud and blood, to protect the Buddha's precepts. This corpse is burned by fire, immediately turning into ashes, The name of the good Dharma of upholding precepts, ends with the world.』 For what reason was this matter spoken? It was to show that the path of enlightenment has no variation. The Buddha said that seeing the truth will ultimately not be destroyed, the four elements can be broken, but the four indestructible purities can ultimately not be destroyed. (Forty-seven) Furthermore, the heart has arrogance, there is no evil that is not done, although arrogance considers itself high, its reputation is low, therefore arrogance should be cut off. I once heard that not long after the Buddha attained enlightenment, he converted the brothers Uruvilva Kashyapa and their one thousand followers, their afflictions were cut off, their hair and beard naturally fell off, and they followed the World Honored One to Kapilavastu, as described in detail in the Buddha's original conduct. King Shuddhodana accepted the teachings and was tamed, the Shakya clan relied on their lineage and became arrogant, the Buddha, one body that observers never tire of, his body was full, neither fat nor thin, the Brahmins and others had practiced asceticism for a long time, their bodies were thin and weak, although they had the Way in their hearts, their appearance was extremely ugly, and following the Buddha was very inappropriate.

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。爾時父王作是念言：「若使釋種出家以隨從佛，得相稱副。」作是念已，擊鼓唱言：「仰使釋種家遣一人令其出家。」即奉王敕，家遣一人度令出家。時優波離為諸釋等剃髮須之時涕泣不樂，釋等語言：「何故涕泣？」優波離言：「今汝釋子盡皆出家，我何由活？」時諸釋等聞優波離語已，出家諸釋盡以所著衣服瓔珞嚴身之具成一寶聚，盡與優波離，語優波離言：「以此雜物足用給汝終身自供。」優波離聞是語已，即生厭離而作是言：「汝等今皆厭患珍寶嚴身之具而皆散棄，我今何為而收取之？」即說偈言：

「是諸釋種等，　　棄捨諸珍寶， 如捐惡糞掃，　　並及諸草葉， 彼舍于愛著，　　云何方貪取？ 我設取寶聚，　　內心必貪著， 計為我所有，　　是則為大患。 諸釋舍所患，　　我今設取者， 是為大過患。　　譬如人吐食， 狗來啖食之，　　我收他所棄， 與狗有何異？　　我今畏寶聚， 如離四種毒，　　善根內觸發， 不貪戀寶聚。　　我今必棄捨， 欲向世尊所，　　求索出家法。」

時優波離說此偈已，復說偈言：

「見他得勝法，　　始生欣尚心， 愿令我己身，　　同彼獲勝事， 我今欲自出，　　當勤作方便。」

時優波離復作念言：「我今決定必當出家，但當勤求

現代漢語譯本：當時，父王心中想道：『如果能讓釋迦族人出家跟隨佛陀，那就太相稱了。』 這樣想著，他便擊鼓宣告：『希望釋迦族的每家都派一人出家。』 於是，大家遵從國王的命令，每家都派一人出家。當時，優波離為釋迦族人剃髮時，哭泣不樂。釋迦族人問他：『你為何哭泣？』 優波離說：『現在你們釋迦族人都出家了，我靠什麼生活呢？』 釋迦族人聽了優波離的話后，所有出家的釋迦族人都把自己穿的衣服、瓔珞等裝飾品堆成一堆寶物，全部給了優波離，並對他說：『這些東西足夠你終身享用了。』 優波離聽了這話，立刻產生了厭離之心，說道：『你們現在都厭惡珍寶和裝飾品，都把它們拋棄了，我為何還要收取呢？』 於是，他說了偈語： 『這些釋迦族人， 拋棄各種珍寶， 如同丟棄惡臭的糞便， 以及各種草葉。 他們捨棄了貪愛執著， 我怎麼能貪圖呢？ 我如果收取這些寶物， 內心必定會貪戀執著， 認為這些是我的， 那就會有大禍患。 釋迦族人捨棄了禍患， 我如果收取這些， 那就會有大過錯。 譬如有人嘔吐食物， 狗來吃這些嘔吐物， 我收取他們拋棄的東西， 和狗有什麼區別？ 我現在畏懼這些寶物， 如同遠離四種毒藥， 善根在內心萌發， 不貪戀這些寶物。 我現在一定要捨棄它們， 想要去世尊那裡， 求得佛法出家。』 當時，優波離說完這偈語后，又說了偈語： 『看到他人獲得殊勝的佛法， 心中才生起欣慕之情， 希望我自己， 也能像他們一樣獲得殊勝的成就， 我現在想要自己出家， 應當勤奮地尋求方法。』 當時，優波離又想道：『我現在已經決定一定要出家，只是應當勤奮地尋求』

English version: At that time, the father king thought, 'If the Shakya people were to leave home and follow the Buddha, it would be most fitting.' Having thought this, he beat the drum and proclaimed, 'Let each family of the Shakya clan send one person to leave home.' Immediately, following the king's decree, each family sent one person to be ordained. At that time, when Upali was shaving the hair and beards of the Shakyas, he wept with unhappiness. The Shakyas asked him, 'Why are you weeping?' Upali said, 'Now that all of you Shakyas have left home, how will I live?' When the Shakyas heard Upali's words, all the ordained Shakyas gathered their clothes, necklaces, and other ornaments into a pile of treasures and gave them all to Upali, saying, 'These things are enough for you to live on for the rest of your life.' Upon hearing this, Upali immediately felt aversion and said, 'You all now detest treasures and ornaments and have discarded them. Why should I collect them?' Then he spoke a verse: 'These Shakyas, Discard all kinds of treasures, Like throwing away foul-smelling dung, And all kinds of grass and leaves. They have abandoned attachment and desire, How can I be greedy? If I were to collect these treasures, My heart would surely be attached and greedy, Thinking they are mine, That would be a great calamity. The Shakyas have abandoned the calamity, If I were to collect these, That would be a great fault. It's like someone vomiting food, A dog comes to eat the vomit, If I collect what they have discarded, How am I different from a dog? I now fear these treasures, Like avoiding four kinds of poison, Good roots are sprouting within, I do not crave these treasures. I must now discard them, I want to go to the World Honored One, To seek the Dharma of leaving home.' At that time, after Upali spoke this verse, he spoke another verse: 'Seeing others attain the supreme Dharma, My heart begins to feel admiration, I wish that I myself, Could also attain such supreme achievement, I now want to leave home myself, I should diligently seek a way.' At that time, Upali thought again, 'I have now decided that I must leave home, but I should diligently seek'

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。千婆羅門先於佛所已得出家，釋種剎利姓其數五百亦得出家，婆羅門剎利二姓俱貴，然我首陀其姓卑下，復為賤役，于彼勝中求索出家，為可得不？我於今者有何勢力？云何此中而得出家？」即說偈言：

「剎利姓純凈，　　婆羅門多學， 生處如摩尼，　　皆共聚集此。 我身首陀種，　　云何得參豫？ 如似破碎鐵，　　間錯于真金。 婆伽婆佛陀，　　我聞具種智， 今我當往彼，　　悲愍一切者。 應凈不應凈，　　應出不應出， 一切外道眾，　　不知解脫處； 唯有滅結者，　　能知于解脫。」

時優波離說是偈已到世尊所，胡跪合掌右膝著地，而說偈言：

「於四種姓中，　　俱得出家不？ 涅槃解脫樂，　　我等可得耶？ 善哉救世者，　　大悲普平等， 哀愍愿聽我，　　得及出家次。」

爾時世尊知優波離心意調順，善根淳熟應可化度，即舉相好莊嚴右手以摩其頂，而告之言：「聽汝出家。外道秘法不示弟子，如來不爾，大悲平等而無偏黨等同說法，示其勝道而拔濟之，猶市賣物不選貴賤，佛法亦爾，不擇貧富及以種姓。」即說偈言：

「誰渴飲清流，　　而不充虛乏？ 誰秉熾然燈，　　而不滅黑闇？ 一切種智法，　　普共一切有， 誰有修行者，　　不得勝妙義？ 譬如食石蜜，　　貴賤等除陰， 剎利婆羅門，　　佛法普平等， 得盡三有時，　　諸姓等無異。 譬如三種藥，　　對治風冷熱， 藥不擇種姓，　　貴賤皆能治

現代漢語譯本： 許多婆羅門在佛陀之前就已經出家了，釋迦族的剎帝利也有五百人出家。婆羅門和剎帝利這兩個姓氏都尊貴，而我首陀羅的姓氏卑賤低下，又做著低賤的勞役，在他們這些尊貴的人中尋求出家，可以得到嗎？我現在有什麼力量？如何才能在這裡出家呢？』於是他說了偈語： 『剎帝利姓氏純凈，婆羅門博學多才，他們出生的地方如同摩尼寶珠，都聚集在這裡。我身是首陀羅種姓，如何能夠參與其中？就像破碎的鐵，混雜在真金之中。婆伽婆佛陀，我聽說您具有一切種智，現在我應當前往您那裡，您是慈悲一切眾生的人。』 『應該清凈還是不應該清凈，應該出家還是不應該出家，一切外道眾生，都不知道解脫之處；只有斷除煩惱的人，才能知道解脫。』 當時，優波離說完這些偈語后，來到世尊面前，胡跪合掌，右膝著地，並說了偈語： 『在四種姓中，都可以出家嗎？涅槃解脫的快樂，我們也可以得到嗎？』 『善哉救世者，您大慈大悲，普度眾生，請您哀憐聽我所求，讓我也能得到出家的機會。』 這時，世尊知道優波離心意調順，善根純熟，應該可以教化度脫，就舉起相好莊嚴的右手，摩他的頭頂，並告訴他說：『允許你出家。外道的秘密法不傳授給弟子，如來不是這樣，大慈大悲，平等對待，沒有偏袒，平等說法，指示他們殊勝的道路，救拔他們，就像市場上賣東西不選擇貴賤一樣，佛法也是這樣，不選擇貧富和種姓。』 於是說了偈語： 『誰口渴了喝清澈的流水，而不能滿足空虛的飢渴？誰拿著熾熱的燈，而不能消除黑暗？一切種智的佛法，普遍與一切眾生共有，誰有修行，而不能得到殊勝的妙義？』 『譬如吃石蜜，貴賤都能消除飢餓，剎帝利和婆羅門，在佛法中都是平等的，得到斷盡三有的時候，各種姓氏就沒有差別了。』 『譬如三種藥，對治風、冷、熱，藥不選擇種姓，貴賤都能治療。』

English version: Many Brahmins had already left home before the Buddha, and five hundred Kshatriyas of the Shakya clan had also left home. The Brahmin and Kshatriya castes were both noble, but my Shudra caste is lowly and I perform menial tasks. Can I seek to leave home among these noble people? What power do I have now? How can I leave home here?』 Then he spoke in verse: 『The Kshatriya caste is pure, the Brahmins are learned, their birthplaces are like mani jewels, and they all gather here. My body is of the Shudra caste, how can I participate? It is like broken iron mixed with pure gold. Bhagavan Buddha, I have heard that you possess all-knowing wisdom, now I should go to you, you are compassionate to all beings.』 『Should one be pure or not pure, should one leave home or not leave home, all the non-Buddhist paths do not know the place of liberation; only those who have extinguished their afflictions know liberation.』 At that time, after Upali finished speaking these verses, he came to the World Honored One, knelt on his right knee with his palms together, and spoke in verse: 『Among the four castes, can all leave home? Can we also attain the joy of Nirvana and liberation?』 『Good, O Savior of the world, you are greatly compassionate and universally equal, please have mercy and listen to my request, so that I may also have the opportunity to leave home.』 At this time, the World Honored One knew that Upali』s mind was compliant, his good roots were mature, and he could be transformed and liberated. He raised his right hand, adorned with auspicious marks, and stroked his head, and told him: 『I allow you to leave home. The secret teachings of non-Buddhists are not taught to disciples, but the Tathagata is not like that. With great compassion and equality, without partiality, he teaches the Dharma equally, showing them the supreme path and rescuing them, just as in the market, goods are sold without choosing the noble or the lowly. The Buddha's Dharma is also like this, not choosing the poor or the rich, nor the caste.』 Then he spoke in verse: 『Who is thirsty and drinks clear water, and is not able to satisfy their empty thirst? Who holds a burning lamp, and is not able to dispel the darkness? The Dharma of all-knowing wisdom is universally shared by all beings, who practices it, and does not attain the supreme and wonderful meaning?』 『For example, eating rock candy, the noble and the lowly can all eliminate hunger. Kshatriyas and Brahmins are all equal in the Buddha's Dharma. When they attain the end of the three realms, there is no difference between the various castes.』 『For example, three kinds of medicine treat wind, cold, and heat. Medicine does not choose caste, the noble and the lowly can all be cured.』

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。 法藥亦如是，　　能治貪恚癡， 四姓悉皆除，　　高下無差別。 又如火燒物，　　不擇好惡薪， 毒螫亦如火，　　不擇貴與賤。 猶如水洗浴，　　四姓皆除垢， 盡苦之邊際，　　諸種普得離。」

爾時世尊猶如晴天無諸雲翳，出深遠聲猶如雷音，如大龍王，亦如牛王，如迦陵頻伽聲，亦如蜂王，又如人王，如天伎樂，出梵音聲告優波離：「樂出家不？」優波離聞是聲已心生歡喜，叉手白佛：「愿樂出家。」佛告之曰：「優波離！善來比丘！汝今於此善修梵行。」聞是語已鬚髮自落袈裟著身，威儀齊整，諸根寂定，如舊比丘。五百釋種皆白四羯磨受具足戒，佛言：「我今當以方便除諸釋種憍慢之心。」爾時世尊語諸釋種：「汝等今者應當敬禮諸舊比丘。」上座憍陳如、阿毗馬師比丘等次第為禮，優波離最在下坐，釋賢王于諸釋中最為導首。爾時諸釋敬順佛教，次第禮足至優波離，見其足異，尋即仰觀見優波離面，時諸釋等甚用驚怪，猶如山頂瀑水流注觸崖回波，而作是言：「我等日種剎利之姓，世所尊重，云何今者於己僕使卑下之姓剃髮之種而為禮敬？我等今當向佛世尊具說上事。」白佛：「世尊！優波離所亦敬禮耶？」佛告釋種：「今我種，此法斷憍慢處。」時諸釋種白佛言：「此首陀羅種。」佛告之曰：「一切無常，種姓不定，無常一味，種姓亦爾，有何差別？」時諸釋種復白佛言：「世尊！此剃髮之種，我等日姓中出

現代漢語譯本：佛法就像良藥一樣，能夠治療貪婪、嗔恨和愚癡，四種姓的人都能被治癒，沒有高低貴賤的差別。 又像火燃燒物體，不選擇好的或壞的柴火，毒蟲的叮咬也像火一樣，不選擇高貴或低賤的人。 又像用水洗澡，四種姓的人都能洗凈污垢，到達痛苦的盡頭，各種束縛都能普遍地被解除。 這時，世尊就像晴朗的天空沒有云彩遮蔽，發出深遠的聲音，像雷鳴一樣，像大龍王，也像牛王，像迦陵頻伽鳥的聲音，也像蜂王，又像人王，像天上的音樂，發出清凈的聲音告訴優波離：『你願意出家嗎？』優波離聽到這個聲音后，心中非常歡喜，合掌對佛說：『我願意出家。』佛告訴他說：『優波離！善來比丘！你現在在這裡好好地修行梵行。』聽到這話后，他的頭髮和鬍鬚自然脫落，袈裟穿在身上，威儀整齊，諸根寂靜，像一位老比丘一樣。五百釋迦族人都在四羯磨儀式中受了具足戒。佛說：『我現在要用方便法去除釋迦族人驕慢的心。』這時，世尊對釋迦族人說：『你們現在應當尊敬禮拜各位老比丘。』上座憍陳如、阿毗馬師等比丘依次接受禮拜，優波離坐在最下座，釋賢王在釋迦族人中最為首領。當時，釋迦族人順從佛的教誨，依次禮拜到優波離，看到他的腳與衆不同，就抬頭看優波離的臉，這時釋迦族人非常驚訝，就像山頂的瀑布衝到懸崖上回旋一樣，他們說：『我們是太陽的後裔，剎帝利種姓，世人所尊敬，為什麼現在要向自己的僕人、卑賤種姓的剃髮之人禮拜？我們現在應當向佛世尊詳細說明這件事。』他們問佛：『世尊！優波離也值得我們禮拜嗎？』佛告訴釋迦族人：『現在我的教法就是要斷除你們驕慢的地方。』當時，釋迦族人對佛說：『他是首陀羅種姓。』佛告訴他們說：『一切都是無常的，種姓是不確定的，無常的本質是一樣的，種姓也是如此，有什麼差別呢？』當時，釋迦族人又對佛說：『世尊！這個剃髮之人，我們太陽的後裔中』

English version: The Dharma medicine is like this, it can cure greed, hatred, and ignorance. All four castes can be cured, without distinction of high or low. It is also like fire burning objects, not choosing good or bad firewood. The sting of poisonous insects is also like fire, not choosing the noble or the lowly. It is also like bathing with water, all four castes can wash away their defilements, reach the end of suffering, and all kinds of bonds can be universally released. At that time, the World Honored One was like a clear sky without clouds, emitting a deep and far-reaching sound like thunder, like a great dragon king, also like a bull king, like the sound of a Kalavinka bird, also like a bee king, and also like a human king, like heavenly music, emitting a pure sound, and said to Upali: 'Are you willing to leave home?' Upon hearing this sound, Upali's heart was filled with joy, and he clasped his hands and said to the Buddha: 'I am willing to leave home.' The Buddha told him: 'Upali! Welcome, Bhikkhu! Now you should cultivate the Brahma conduct well here.' Upon hearing these words, his hair and beard naturally fell off, the kasaya was put on his body, his demeanor was orderly, his senses were calm, like an old Bhikkhu. Five hundred Shakya clan members all received the full precepts in the four karmas ceremony. The Buddha said: 'Now I will use expedient means to remove the arrogant hearts of the Shakya clan members.' At this time, the World Honored One said to the Shakya clan members: 'You should now respectfully bow to all the old Bhikkhus.' The senior Bhikkhus such as Ajnata Kaundinya and Ashvajit received the bows in order, and Upali sat in the lowest seat. King Shakyavardhana was the leader among the Shakya clan members. At that time, the Shakya clan members obeyed the Buddha's teachings and bowed in order to Upali. Seeing that his feet were different, they looked up at Upali's face. At this time, the Shakya clan members were very surprised, like a waterfall from the top of a mountain hitting a cliff and swirling back. They said: 'We are descendants of the sun, of the Kshatriya caste, respected by the world. Why should we now bow to our own servants, the lowly caste of shaved heads? We should now explain this matter in detail to the World Honored One.' They asked the Buddha: 'World Honored One! Is Upali also worthy of our bowing?' The Buddha told the Shakya clan members: 'Now my teachings are to cut off your arrogance.' At that time, the Shakya clan members said to the Buddha: 'He is of the Shudra caste.' The Buddha told them: 'Everything is impermanent, the caste is uncertain, the nature of impermanence is the same, and so is the caste, what is the difference?' At that time, the Shakya clan members again said to the Buddha: 'World Honored One! This shaved head person, from our descendants of the sun'

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。」佛告釋等：「一切世間如夢如幻，種姓之中有何差別？」諸釋種等白佛言：「世尊！此是僕使，我等是主。」佛答釋言：「一切世間皆為恩愛而作奴僕，未脫生死，貴賤無異，舍汝憍慢。」時諸釋等端嚴殊特如華敷榮，合掌向佛，懷疑猶豫而作是言：「必使我等禮優波離足耶？」佛告釋種：「非獨於我，一切諸佛出家之法悉皆如是。」時諸釋等聞佛重說出家法已，儼然而住如樹無風，心意愁惱皆同聲言：「我等云何違佛教敕？宜順佛教。」先舊智人作如是語：「如來所以先度優波離者，為欲摧破諸釋種等憍慢心故。」諸釋於是捨棄憍慢順出家法，亦為未來貴族出家所順法故，拔陀釋等久習憍慢今拔其根，為優波離接足作禮。當禮之時，大地城郭山林河海悉皆震動，諸天唱言：「釋種今日憍慢山崩。」即說偈言：

「嗚呼舍憍慢，　　種族色力財， 隨順於佛教，　　如樹隨風傾。 日種剎利姓，　　頂禮優波離， 除舍我慢心，　　諸根皆寂定。 諸大勝人等，　　真實無諂偽， 福利眾德備，　　其數如竹林。 名聞婆羅門，　　貴族剎利等， 如是名德眾，　　入于牟尼法， 莊嚴諸聖眾，　　如星圍繞月， 羅列在空中，　　嗚呼法熾盛。 如來之大海，　　最上功德水， 湛然溢其中，　　眾河之所歸。 世間眾勝智，　　無不歸佛法， 人天眾增長，　　苦是出要道。 如來善分別，　　說法滅憍慢， 弟子眾一味，　　如海等一味

現代漢語譯本：佛陀告訴釋迦族人：『世間一切都如夢幻泡影，種姓之間有什麼差別呢？』釋迦族人回答佛陀說：『世尊，這些人是僕人，我們是主人。』佛陀回答釋迦族人說：『世間一切都因恩愛而作奴僕，未能脫離生死輪迴，貴賤並無不同，放下你們的驕慢吧。』當時，釋迦族人容貌端莊，如同鮮花盛開，他們合掌向佛，心中疑惑猶豫，說道：『難道一定要我們禮拜優波離的腳嗎？』佛陀告訴釋迦族人：『不只是對我，一切諸佛的出家之法都是如此。』當時，釋迦族人聽聞佛陀再次宣說出家之法后，如同無風的樹木般靜立，心中愁苦，異口同聲地說：『我們怎能違背佛陀的教誨？應當順從佛陀的教導。』先前的智者這樣說道：『如來之所以先度化優波離，是爲了摧毀釋迦族人的驕慢之心。』於是，釋迦族人捨棄驕慢，順從出家之法，也為未來貴族出家樹立榜樣，跋陀釋迦等人長期習慣驕慢，如今連根拔除，向優波離接足作禮。當他們禮拜時，大地、城郭、山林、河流、海洋都震動起來，諸天高唱：『釋迦族人今日驕慢之山崩塌了。』隨即說偈道： 『唉，放下驕慢吧，種族、容貌、力量、財富，都要順從佛陀的教誨，如同樹木隨風傾倒。日種剎帝利姓氏，頂禮優波離，去除我慢之心，諸根都寂靜安定。諸位大勝人等，真實不虛偽，福德圓滿，其數量如同竹林。名聞遐邇的婆羅門，貴族剎帝利等，這些有名望有德行的人，都進入牟尼的佛法，莊嚴諸聖眾，如同星辰圍繞月亮，羅列在空中，唉，佛法多麼興盛。如來如同大海，擁有最上功德之水，清澈湛然，眾河都歸向它。世間眾多勝智之人，沒有不歸向佛法的，人天眾生增長，苦是解脫的要道。如來善於分別，說法滅除驕慢，弟子眾心意一致，如同海水一般味道相同。』

English version: The Buddha said to the Shakyas, 'All the world is like a dream, an illusion. What difference is there among castes?' The Shakyas replied to the Buddha, 'World Honored One, these are servants, and we are masters.' The Buddha answered the Shakyas, 'All the world are slaves to love and affection. Not yet free from birth and death, there is no difference between noble and humble. Abandon your arrogance.' At that time, the Shakyas were dignified and beautiful, like flowers in full bloom. They joined their palms towards the Buddha, with doubt and hesitation, and said, 'Must we bow at the feet of Upali?' The Buddha told the Shakyas, 'Not only for me, but the monastic rules of all Buddhas are like this.' When the Shakyas heard the Buddha reiterate the monastic rules, they stood still like trees without wind, their hearts troubled, and they said in unison, 'How can we disobey the Buddha's teachings? We should follow the Buddha's instructions.' The wise men of old said, 'The reason why the Tathagata first converted Upali was to destroy the arrogance of the Shakyas.' Therefore, the Shakyas abandoned their arrogance and followed the monastic rules, also setting an example for future nobles to become monks. Bhadra Shakya and others, who had long been accustomed to arrogance, now uprooted it and bowed at the feet of Upali. When they bowed, the earth, cities, mountains, forests, rivers, and seas all shook. The devas proclaimed, 'The mountain of arrogance of the Shakyas has collapsed today.' Then they spoke in verse: 'Alas, abandon arrogance, race, appearance, strength, and wealth. Follow the Buddha's teachings, like trees leaning with the wind. The Kshatriya of the solar race, bows to Upali, removing the mind of self-conceit, all the senses are calm and settled. All the great victors, are true and without deceit, their blessings and virtues are complete, their number like a bamboo forest. The renowned Brahmins, the noble Kshatriyas, and such virtuous people, enter the Muni's Dharma, adorning the holy assembly, like stars surrounding the moon, arrayed in the sky, alas, how flourishing is the Dharma. The Tathagata is like the ocean, with the highest water of merit, clear and overflowing, where all rivers return. The many wise ones of the world, all return to the Buddha's Dharma, the beings of humans and devas increase, suffering is the path to liberation. The Tathagata is skilled in discernment, teaching to extinguish arrogance, the disciples are of one mind, like the sea with one taste.'

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。」

以何因緣而說此事？佛法出於世，為斷憍慢故。

（四八）

複次，得見諦者，不為天魔諸外道等之所欺誑，是故應勤方便必求見諦。

我昔曾聞，首羅居士甚大慳吝，舍利弗等往返其家，而說偈言：

「惡道深如海，　　亂心如濁水， 為慳流所漂，　　言則稱無物。 嫉妒之大河，　　邪見魚鱉眾， 充滿如是處，　　漂流不止息。 今當拔慳根，　　成就施果報， 大悲之世尊，　　無畏之釋子， 見諸沒苦厄，　　我等應救濟。」

爾時尊者摩訶迦葉，早起著衣持缽向首羅長者家，而贊佈施。時彼長者以不喜故如槊刺心，語迦葉言：「汝為受請？為欲乞食？」迦葉答言：「我常乞食。」長者語言：「汝若乞食宜應及時。」迦葉即去。如是舍利弗、目連等諸大弟子次第至家，都不承待。爾時世尊往到其家，語首羅言：「汝今應修五大施。」首羅聞已心大愁惱，作是思惟：「我尚不能修于小施，云何語我作五大施？如來法中豈無餘法？諸弟子等教我佈施，世尊今者亦教佈施。」作是念已，白佛言：「世尊！微細小施尚不能作，況當五大施乎？」佛告長者：「不殺名為大施，不盜、不邪淫、不妄語、不飲酒，如是等名為五大施

現代漢語譯本：因為什麼因緣而說這件事呢？佛法出現於世間，是爲了斷除人們的驕慢之心。 其次，能夠證悟真理的人，不會被天魔、外道等所欺騙迷惑，因此應當勤奮努力，務必尋求證悟真理。 我過去曾經聽說，首羅居士非常吝嗇，舍利弗等人多次前往他家，並說偈語道： 『惡道深邃如大海， 散亂的心如同渾濁的水， 被慳吝的洪流所漂流， 口頭上卻說自己一無所有。 嫉妒如同巨大的河流， 邪見如同魚鱉眾多， 充滿著這樣的地方， 漂流不止息。 現在應當拔除慳吝的根源， 成就佈施的果報， 大慈大悲的世尊， 無所畏懼的釋迦弟子， 見到眾生沉溺於苦難， 我們應當救濟他們。』 當時，尊者摩訶迦葉，早起穿好衣服，拿著缽前往首羅長者的家，讚歎佈施。當時那位長者因為不高興，感覺像被長矛刺中心一樣，對迦葉說：『你是來接受邀請的嗎？還是想要乞食？』迦葉回答說：『我一直是乞食的。』長者說：『你如果乞食，就應該及時。』迦葉就離開了。像這樣，舍利弗、目連等各位大弟子依次來到他家，都沒有得到招待。當時，世尊來到他家，對首羅說：『你現在應當修習五大布施。』首羅聽了之後，心中非常愁惱，心想：『我連小小的佈施都做不到，怎麼讓我做五大布施呢？如來的佛法中難道沒有其他方法嗎？各位弟子教我佈施，世尊現在也教我佈施。』這樣想著，就對佛說：『世尊！微小的佈施我都做不到，更何況是五大布施呢？』佛告訴長者說：『不殺生稱為大布施，不偷盜、不邪淫、不妄語、不飲酒，像這些就稱為五大布施。』

English version: What is the reason for speaking about this? The Buddha's teachings appear in the world to break down arrogance and pride. Furthermore, those who have attained insight will not be deceived or misled by heavenly demons or other external paths. Therefore, one should diligently strive to seek the attainment of insight. I once heard that the householder Sura was extremely stingy. Sariputra and others went to his house many times and recited these verses: 'The evil path is as deep as the sea, The distracted mind is like muddy water, Swept away by the torrent of stinginess, Yet claiming to have nothing. Jealousy is like a great river, False views are like many fish and turtles, Filling such a place, Drifting without ceasing. Now we should uproot the source of stinginess, And achieve the reward of giving, The compassionate World Honored One, The fearless disciples of Shakya, Seeing beings drowning in suffering, We should come to their aid.' At that time, the Venerable Mahakasyapa, having risen early, put on his robes, and carrying his bowl, went to the house of the elder Sura, praising generosity. At that time, the elder, displeased, felt as if he had been pierced in the heart by a spear, and said to Kasyapa, 'Have you come to receive an invitation? Or do you wish to beg for food?' Kasyapa replied, 'I always beg for food.' The elder said, 'If you are begging for food, you should do so in a timely manner.' Kasyapa then left. In this way, Sariputra, Maudgalyayana, and other great disciples came to his house in turn, but none were received. At that time, the World Honored One went to his house and said to Sura, 'You should now practice the five great acts of giving.' Upon hearing this, Sura was greatly troubled and thought, 'I cannot even practice small acts of giving, how can I practice the five great acts of giving? Is there no other method in the Buddha's teachings? The disciples teach me to give, and now the World Honored One also teaches me to give.' Thinking this, he said to the Buddha, 'World Honored One! I cannot even perform small acts of giving, how much less the five great acts of giving?' The Buddha told the elder, 'Not killing is called a great act of giving, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. These are called the five great acts of giving.'

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。」聞是語已心大歡喜，作是思惟：「如此五事不損毫釐得大施名，何為不作？」作是念已，於世尊所深生歡喜信敬之心，而作是言：「佛是調御丈夫，此實不虛，自非世尊誰當能解作如是說？誰不敬從無敢違者？」即說偈言：

「色貌無等倫，　　才辯非世有， 世尊知時說，　　梵音辭美妙， 所說終不虛，　　聞者盡獲果。」

說是偈已深於佛所生歡喜心，即入庫藏取二張[(畾/且)*毛]欲用施佛，又自思惟，猶以為多欲與一張。又復更思，嫌其少故還與二張。佛知心念，即說偈言：

「施時斗諍時，　　二俱同等說， 二德都不住，　　儜劣丈夫所， 施時斗諍時，　　等同所作緣。」

爾時首羅聞是偈已，如來世尊知我所念，歡喜踴躍破于慳吝捉㲲施佛。佛知首羅至心歡喜，如應說法，破首羅二十億我見根，得須陀洹。爾時世尊即從坐起還其所止，首羅歡喜送佛，還於其家，心生欣慶。爾時魔王見首羅歡喜，作是念言：「我今當往詣首羅所破其善心。」作是念已，化作佛身三十二相、八十種好至首羅家，即說偈言：

「身如凈金山，　　圓光極熾盛， 自在化變現，　　庠步如象王， 來入首羅門，　　如日入白雲， 睹者無厭足，　　明如百千日。」

爾時光照首羅家，首羅驚疑為是何人？即說偈言：

「如融真金聚，　　充滿我家中， 猶日從地出，　　其光倍常明

現代漢語譯本：聽聞這些話后，他心中非常歡喜，心想：『這樣五件事，不損耗分毫就能獲得大布施的美名，為何不做呢？』有了這個想法后，他對世尊生起了深深的歡喜、信敬之心，並說道：『佛陀真是調御丈夫，這話真實不虛，如果不是世尊，誰能理解並說出這樣的話呢？誰會不敬從，不敢違背呢？』於是他說了偈語： 『容貌無與倫比，才華辯論世間罕有，世尊適時說法，梵音辭藻美妙，所說終不虛妄，聽聞者都能獲得果報。』 說完偈語后，他對佛陀生起了更深的歡喜心，隨即進入庫房，取出兩張毛毯，想要用來佈施給佛陀，又自己思量，覺得太多了，想給一張。又再次思量，嫌少，還是決定給兩張。佛陀知道他的心念，就說了偈語： 『佈施時和爭鬥時，兩種情況都一樣，兩種德行都不能停留，這是懦弱無能的人所為，佈施時和爭鬥時，都是同樣的行為。』 當時，首羅聽了這偈語后，知道如來世尊瞭解他的想法，歡喜雀躍，破除了慳吝之心，拿著毛毯佈施給佛陀。佛陀知道首羅真心歡喜，就為他如理說法，破除了首羅二十億的我見之根，使他證得了須陀洹果。當時，世尊就從座位上起身，回到他所住的地方，首羅歡喜地送佛，然後回到家中，心中充滿喜悅。當時，魔王看到首羅歡喜，心想：『我現在應當去首羅那裡，破壞他的善心。』有了這個想法后，就化作佛身，具有三十二相、八十種好，來到首羅家，並說了偈語： 『身如純凈的金山，圓光極其熾盛，自在變化顯現，步伐穩健如象王，來到首羅門前，如太陽進入白雲，看到的人沒有厭足，光明如百千個太陽。』 當時，光明照耀首羅家，首羅驚疑，這是什麼人？於是說了偈語： 『如同熔化的真金聚集，充滿我的家中，如同太陽從地升起，它的光芒比平時更加明亮。』

English version: Upon hearing these words, he was overjoyed and thought, 'With these five things, I can gain the reputation of a great benefactor without losing anything. Why not do it?' With this thought, he developed deep joy and reverence for the World Honored One and said, 'The Buddha is truly a taming hero. This is not false. If not for the World Honored One, who could understand and say such things? Who would not respectfully follow and dare to disobey?' Then he spoke a verse: 'His appearance is unparalleled, his eloquence is rare in the world, the World Honored One speaks at the right time, his Brahma voice is beautiful, what he says is never false, and those who hear it all gain results.' After speaking the verse, his joy for the Buddha deepened. He then entered the treasury and took out two blankets, intending to offer them to the Buddha. But he thought to himself that it was too much and considered giving one. Then he reconsidered, thinking it was too little, and decided to give two after all. The Buddha, knowing his thoughts, spoke a verse: 'When giving and when fighting, both are said to be the same. Neither virtue can remain, this is what a weak and inferior man does. When giving and when fighting, the causes are the same.' At that time, Sura, upon hearing this verse, knew that the Tathagata, the World Honored One, understood his thoughts. He was overjoyed, broke his stinginess, and took the blankets to offer to the Buddha. The Buddha, knowing that Sura was truly joyful, taught him the Dharma accordingly, breaking Sura's twenty billion roots of self-view, and he attained the state of Srotapanna. At that time, the World Honored One rose from his seat and returned to his dwelling. Sura joyfully saw the Buddha off and returned home, his heart filled with joy. At that time, the Mara King, seeing Sura's joy, thought, 'I should go to Sura now and destroy his good heart.' With this thought, he transformed into the Buddha's body, with the thirty-two marks and eighty minor characteristics, and went to Sura's house, speaking a verse: 'His body is like a pure golden mountain, his halo is extremely radiant, he freely transforms and manifests, his gait is steady like an elephant king, he enters Sura's gate, like the sun entering white clouds, those who see him are never satisfied, his light is like a hundred thousand suns.' At that time, the light illuminated Sura's house. Sura was surprised and wondered who this was. He then spoke a verse: 'Like a gathering of molten gold, filling my house, like the sun rising from the earth, its light is even brighter than usual.'

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。」

說是偈已極生歡喜，如彼甘露灑于其身而作是言：「我有大福，如來今者再入我家，雖復再來不為希有。何以故？如來世尊常以慈悲濟度為業。」復說偈言：

「頭如摩陀果，　　膚如凈真金， 眉間白毫相，　　其目凈修廣， 如開敷青蓮，　　寂定上調伏， 無畏徐庠步，　　容貌殊特妙， 圓光滿一尋，　　如用自莊嚴， 勇猛自唱言，　　我今真是佛。」

爾時魔王極自莊嚴在首羅前，告首羅言：「我先說五受陰苦因習而生，修八正道滅五受陰，此是邪說。」時彼首羅聞是說已甚生疑怪：「貌相似佛所說乃非，我為是夢？為心顛倒？聽其所說甚為貪嫉，是何惡人化作佛形，如華聚中有黑毒蛇。我今審知此定是魔，如賣針人至針師家求欲賣針。汝今波旬！聽我佛子之所宣說。」偈言：

「鵝翅扇須彌，　　尚可令傾動， 欲令見諦心，　　傾動隨汝者， 終無有是處。　　汝可惑肉眼， 不能惑法眼，　　佛知此事故， 而作如是說。　　肉眼甚微劣， 不能別真偽，　　若得法眼者， 即見牟尼尊。　　我得法眼凈， 見於滅結者，　　終不隨汝語， 汝徒自疲勞，　　不能見惑亂。 吾今諦知汝，　　實是惡波旬， 見四真諦人，　　終不可移動。 如以金涂錢，　　欲誑賣金家， 此事亦難成，　　外現其金相， 其內實是銅。　　猶如以虎皮， 用覆于驢上，　　形色惑肉眼， 出言知汝虛

現代漢語譯本 說完偈語后，他非常高興，就像甘露灑在身上一樣，說道：『我真是太有福了，如來今天再次來到我家，即使再來也不足為奇。為什麼呢？因為如來世尊總是以慈悲救度眾生為己任。』他又說偈語道： 『頭如摩陀果，膚色如純凈的真金，眉間有白毫相，眼睛清澈而修長，像盛開的青蓮花，寂靜而調伏，無畏地緩緩行走，容貌特別美好，週身的光芒有一尋那麼大，就像用自身來莊嚴自己，勇猛地自稱：我如今真是佛。』 這時，魔王精心打扮後站在首羅面前，告訴首羅說：『我之前說五受陰是苦的根源，由習性而生，修八正道可以滅除五受陰，這都是邪說。』當時，首羅聽了這話后非常疑惑：『外貌像佛，說的話卻不是，我是在做夢嗎？還是心神顛倒了？聽他所說的話充滿了貪婪和嫉妒，這是什麼惡人化作佛的模樣，就像花叢中有條黑毒蛇。我現在確定這一定是魔，就像賣針的人到針師家想賣針一樣。你這波旬！聽聽我的佛子所宣說的話吧。』偈語說： 『用鵝翅膀扇動須彌山，尚且可以使它傾斜搖動，想要讓見諦的心，隨著你而動搖，那是絕對不可能的。你可以迷惑肉眼，卻不能迷惑法眼，佛知道這個道理，所以這樣說。肉眼非常微弱，不能分辨真假，如果得到法眼，就能見到牟尼尊。我得到了清凈的法眼，見到了滅除煩惱的人，絕對不會聽你的話，你只是徒勞地疲憊自己，不能使我迷惑。我現在清楚地知道你，確實是惡波旬，見到證悟四真諦的人，是絕對不可能動搖的。就像用金子塗在銅錢上，想要欺騙賣金的人，這件事也是難以成功的，外表看起來像金子，裡面其實是銅。又像用虎皮蓋在驢身上，外形顏色可以迷惑肉眼，一說話就知道你是虛假的。』

English version Having spoken the verse, he was extremely delighted, as if nectar had been sprinkled on his body, and he said, 'I am so fortunate that the Tathagata has come to my house again, and even if he comes again, it would not be unusual. Why? Because the Tathagata, the World Honored One, always makes it his business to save beings with compassion.' He then spoke another verse: 'His head is like a Madhuka fruit, his skin like pure, true gold, between his eyebrows is a white hair mark, his eyes are clear and long, like an open blue lotus, peaceful and subdued, walking slowly without fear, his appearance is exceptionally wonderful, the halo around him is a fathom wide, as if using himself to adorn himself, he boldly proclaims: I am now truly a Buddha.' At that time, the demon king, having adorned himself elaborately, stood before Sura and told him, 'I previously said that the five aggregates of clinging are the cause of suffering, arising from habit, and that cultivating the Eightfold Path can extinguish the five aggregates of clinging, but these are all heretical teachings.' At that time, Sura, having heard these words, was very doubtful: 'His appearance is like the Buddha, but his words are not. Am I dreaming? Or is my mind confused? Listening to what he says, it is full of greed and jealousy. What evil person has transformed into the form of the Buddha, like a black poisonous snake in a flower cluster. I am now certain that this must be a demon, like a person selling needles going to a needle maker's house to sell needles. You, Mara! Listen to what my Buddha's disciples proclaim.' The verse says: 'Even if one were to flap Mount Sumeru with a goose's wing, it could be made to tilt and shake, but to make the mind that has seen the truth waver and follow you, that is absolutely impossible. You can deceive the physical eye, but you cannot deceive the Dharma eye. The Buddha knows this principle, and so he says this. The physical eye is very weak and cannot distinguish between truth and falsehood. If one obtains the Dharma eye, one can see the Muni. I have obtained the pure Dharma eye, and I have seen those who have extinguished their defilements. I will absolutely not follow your words. You are just tiring yourself in vain and cannot confuse me. I now clearly know that you are indeed the evil Mara. Those who have seen the Four Noble Truths can never be moved. It is like coating a copper coin with gold, trying to deceive a gold seller. This is also difficult to achieve. The exterior appears to be gold, but the interior is actually copper. It is like covering a donkey with a tiger skin. The shape and color can deceive the physical eye, but your words reveal your falseness.'

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。　　如火有冷相， 風相恒常住，　　假使日光闇， 月可作熱相，　　不能使見諦， 而有動轉心。　　設使滿世界， 草木及瓦石，　　麋鹿禽狩等， 悉皆作佛像，　　不能動我意， 令有變異相，　　況汝一魔身， 而能動搖我？　　首羅種種說， 苦切責波旬，　　猶如勇健人， 入陣擊儜者。　　時魔即恐怖， 速疾還天宮。　　師子王住處， 象到尋突走；　　波旬亦如是， 見諦所住處，　　諸魔不敢停。」

（四九）

複次，不得禪定，于命終時不得決定。

我昔曾聞，婆須王時有一侍人名多翅那迦，王所親愛，為讒謗故繫於獄中，又更譖毀，王大忿怒遣人殺之。時諸眷屬皆來圍繞，而語之言：「汝聰明知見過於人表，汝今云何其心擾動？今死時至，何事最苦？」那迦答言：「畏死恐怖，心不能定。」即說偈言：

「我先於父母，　　諸親及眷屬， 離別生憂惱，　　以為苦中極。 方今死時苦，　　彼苦皆輕微， 思計眾苦中，　　死苦亦不大。 莫知所生處，　　心身燋熱惱， 今去極速疾，　　不知所趣處。 身既不離欲，　　誰能不驚懼？ 精神甚荒擾，　　如盲涉長路。 竟知何所向？　　心意極頹舍， 猶如沙聚散，　　無可遮制處。 如佛之所說，　　心存由心使， 我今倒錯亂，　　難得生善處。 由心自在故，　　隨意取諸趣， 今我心躁擾，　　不能持令住。 我昔來愚淺，　　貪著五欲樂， 不能觀內身，　　繫念于善處

現代漢語譯本：就像火有寒冷的一面，風的特性是恒常存在的。即使太陽的光芒變得昏暗，月亮也能發出熱量，但這些都不能使人領悟真諦，而使內心動搖。假設整個世界都佈滿了草木、瓦石、麋鹿、禽鳥等，全部都變成佛像，也不能動搖我的意志，使我產生任何變化。更何況你只是一個魔的化身，又怎能動搖我呢？首羅以各種方式，嚴厲地斥責波旬，就像勇猛的戰士，衝入敵陣擊敗懦弱的敵人。當時，魔王感到恐懼，迅速返回天宮。獅子王居住的地方，大象一到就會立刻逃跑；波旬也是如此，見到證悟者所居住的地方，所有的魔都不敢停留。 現代漢語譯本：再者，如果不能獲得禪定，在臨終時就不能保持心境的穩定。我曾經聽說，在婆須王時期，有一個侍從名叫多翅那迦，他深受國王的喜愛。因為讒言誹謗，他被關進了監獄，又有人進一步詆譭他，國王大怒，派人去殺他。當時，他的親屬都來圍著他，對他說：『你聰明睿智，見識超群，為什麼現在心神如此慌亂？現在死期將至，什麼事情最讓你痛苦？』那迦回答說：『我害怕死亡，內心無法安定。』於是他說了這樣一首偈：『我先前與父母、親戚和眷屬離別時，產生的憂愁和煩惱，我以為那是最大的痛苦。現在臨死時的痛苦，相比之下，那些痛苦都顯得輕微了。仔細思量各種痛苦，死亡的痛苦也算不上最大。我不知道自己將要投生到哪裡，內心和身體都感到焦躁不安。現在我即將快速離去，不知道將要前往何處。身體既然還未脫離慾望，誰能不感到驚懼呢？精神非常慌亂，就像盲人走在漫長的道路上。最終我將走向何方？內心感到極其頹喪，就像沙子堆積起來又散開，沒有任何可以依靠的地方。正如佛所說，心由心所控制，而我現在的內心卻顛倒錯亂，難以投生到好的地方。因為心是自由的，可以隨意選擇投生到哪一道，而我現在的內心卻如此躁動不安，無法保持平靜。我過去太愚昧淺薄，貪戀五欲之樂，不能觀察自己的內心，不能專注于善念。』

English version: Just as fire has a cold aspect, and the nature of wind is constant, even if the sun's light were to dim, the moon could still provide heat. However, these cannot enable one to see the truth, but rather cause the mind to waver. Suppose the entire world were filled with grass, trees, tiles, stones, deer, birds, and other animals, and all of them were to become Buddha images, they could not shake my will or cause any change in me. How much less could you, a mere demon, move me? Shura, in various ways, severely rebuked Mara, like a brave warrior charging into battle to defeat a weakling. At that moment, Mara felt fear and quickly returned to his heavenly palace. Where the lion king dwells, an elephant will immediately flee upon arrival; Mara is the same, upon seeing where the enlightened one resides, all demons dare not linger. English version: Furthermore, if one cannot attain meditative concentration, one cannot maintain stability of mind at the time of death. I once heard that during the time of King Vasu, there was an attendant named Takshaka, who was deeply loved by the king. Due to slander and defamation, he was imprisoned. Further slander led to the king's great anger, and he sent men to kill him. At that time, his relatives gathered around him and said, 'You are intelligent and wise, with knowledge surpassing others. Why is your mind so disturbed now? Now that death is imminent, what is the most painful thing?' Takshaka replied, 'I fear death, and my mind cannot be at peace.' Then he spoke this verse: 'When I previously parted from my parents, relatives, and family, the sorrow and distress I felt, I thought was the greatest suffering. Now, the pain of approaching death makes those pains seem minor. Considering all kinds of suffering, the pain of death is not the greatest. I do not know where I will be reborn, and my mind and body feel agitated and uneasy. Now I am about to depart quickly, not knowing where I will go. Since the body has not yet detached from desires, who can not feel fear? My spirit is very disturbed, like a blind person walking on a long road. Where will I ultimately go? My heart feels extremely dejected, like sand that piles up and then scatters, with nothing to rely on. As the Buddha said, the mind is controlled by the mind, but my mind is now inverted and confused, making it difficult to be reborn in a good place. Because the mind is free, it can choose where to be reborn, but my mind is now so restless and unable to remain calm. In the past, I was too foolish and shallow, indulging in the pleasures of the five desires, unable to observe my own mind, and unable to focus on good thoughts.'

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。 依止何山林，　　端坐而繫念， 如此上妙事，　　今方生愿羨， 彼得伏藏禪，　　安樂寂靜故。 我念牟尼說，　　三偈之句義， 放逸行非法，　　修行非所作， 棄捨于義利，　　貪著所愛處。 方欲修善處，　　不覺死卒至。 離彼平正道，　　逐此邪險徑， 如軸折頓住，　　坐守極愁惱。 越于如實法，　　修行非理事， 愚凡夫死至，　　軸折守愁惱。

「何緣故說是？先不善觀察而作死想，臨終驚怖方習禪觀，以不破五欲故，莫知所至悔恨驚怖。」即說偈言：

「智者應繫念，　　除破五欲想， 精勤執心者，　　終時無悔恨。 心意既專至，　　無有錯亂念， 智者勤捉心，　　臨終意不散。 專精於境界，　　不習心專至， 臨終必散亂。　　心若散亂者， 如調馬用硙，　　若其鬥戰時， 迴旋不直行。」

不善觀者不攝五根，設臨終時心難禁制，如庫藏中鎧鉀朽故，臨敵將戰器鉀散壞，不習撿心命終亦爾。

（五〇）

複次，有實功德應當供養，智者宜應恭敬有德。

我昔曾聞，阿越提國，其王名曰因提拔摩，有弟名須利拔摩，為諍國故二人共鬥。須利拔摩擲罥罥因提拔摩頭，罥已急挽，因提拔摩極大恐怖，作是愿言：「今若得脫，當於佛法中作般遮于瑟會。」作是愿時罥索即絕，于佛法僧深生信敬，即敕大臣名浮者延蜜多，營般遮于瑟。於時大臣即奉王教設般遮于瑟，使人益食

現代漢語譯本 依傍著哪座山林，端坐著專注于念頭，如此殊勝美妙的事情，如今才開始心生羨慕，他們能夠獲得伏藏的禪定，是因為安樂寂靜的緣故。我想到牟尼佛所說的，三句偈的含義，放縱自己做不合乎法度的事情，修行不做應該做的事情，拋棄了真正的利益，貪戀著自己所喜愛的地方。正當想要修習善法的時候，卻不覺死亡突然降臨。離開了平坦正直的道路，追逐著邪惡危險的路徑，就像車軸斷裂突然停止一樣，只能坐著承受極度的愁苦煩惱。違背了真實不虛的佛法，修行不符合道理，愚癡的凡夫死亡降臨，就像車軸斷裂一樣只能承受愁苦煩惱。 『為什麼這樣說呢？因為事先沒有好好觀察就產生了死亡的念頭，臨終時才驚慌恐懼地開始修習禪觀，因為沒有破除五欲的緣故，不知道自己將要到哪裡去，只能後悔驚恐。』所以說了這樣的偈語： 『有智慧的人應當專注于念頭，去除破除五欲的妄想，精勤地執持自己的心，臨終時就不會有後悔。心意如果能夠專一，就不會有錯亂的念頭，有智慧的人勤奮地把握自己的心，臨終時心意就不會散亂。如果只是專注于外在的境界，而不去修習心意的專一，臨終時必定會散亂。如果心意散亂，就像用磨來調教馬一樣，如果到了戰場上，就會迴旋而不能直線前進。』 不善於觀察的人不能攝持五根，如果臨終時心難以控制，就像倉庫里存放的鎧甲已經朽壞，臨敵將戰時鎧甲散壞一樣，不修習檢點自己的心，臨終時也會是這樣。 （五〇） 再次，有真實功德的人應當供養，有智慧的人應該恭敬有德之人。 我曾經聽說，在阿越提國，國王名叫因提拔摩，有個弟弟名叫須利拔摩，爲了爭奪國家，兩人互相爭鬥。須利拔摩用繩索套住因提拔摩的頭，套住後用力拉緊，因提拔摩非常恐懼，發願說：『如果現在能夠脫險，我應當在佛法中舉行般遮于瑟會。』發願的時候繩索就斷了，他對佛法僧深生信敬，就命令大臣名叫浮者延蜜多，籌辦般遮于瑟會。當時大臣就遵照國王的命令設定般遮于瑟會，讓人增加食物。

English version Relying on which mountain forest, sitting upright and focusing on thoughts, such wonderful and exquisite things, only now begin to feel admiration, they are able to obtain the hidden meditation, because of the peace and tranquility. I think of what Muni Buddha said, the meaning of the three verses, indulging oneself in doing things that do not conform to the Dharma, not doing what should be done in practice, abandoning true benefits, and being greedy for what one loves. Just when one wants to practice good deeds, one does not realize that death suddenly arrives. Leaving the flat and straight path, pursuing the evil and dangerous path, just like an axle breaking and suddenly stopping, one can only sit and endure extreme sorrow and distress. Violating the true and real Dharma, practicing without reason, when death comes to foolish ordinary people, just like an axle breaking, they can only endure sorrow and distress. 'Why is it said like this? Because one did not observe well beforehand and generated the thought of death, and only when death is approaching does one begin to practice meditation in panic and fear, because one has not broken the five desires, one does not know where one is going, and can only regret and be terrified.' Therefore, these verses were spoken: 'The wise should focus on their thoughts, remove and break the delusions of the five desires, diligently hold onto their minds, and there will be no regrets at the time of death. If the mind can be focused, there will be no confused thoughts, the wise diligently grasp their minds, and the mind will not be scattered at the time of death. If one only focuses on external realms, and does not practice the focus of the mind, it will surely be scattered at the time of death. If the mind is scattered, it is like using a mill to train a horse, if it goes to the battlefield, it will spin around and not go straight.' Those who are not good at observing cannot restrain the five senses, if the mind is difficult to control at the time of death, it is like the armor stored in the warehouse has decayed, and when facing the enemy in battle, the armor breaks apart, if one does not practice examining one's own mind, it will be the same at the time of death. (50) Furthermore, those with real merit should be offered to, and the wise should respect those with virtue. I once heard that in the country of Avanti, the king was named Indibrahma, and he had a younger brother named Suribrahma, who fought each other to seize the country. Suribrahma used a rope to lasso Indibrahma's head, and after lassoing it, he pulled it tightly. Indibrahma was very frightened and vowed: 'If I can escape now, I will hold a pancha-varshika assembly in the Buddha Dharma.' When he made the vow, the rope broke, and he developed deep faith and respect for the Buddha, Dharma, and Sangha. He then ordered a minister named Bhujayanamitra to organize the pancha-varshika assembly. At that time, the minister followed the king's order and set up the pancha-varshika assembly, and had people increase the food.

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。時彼大臣處上座頭，坐見上座比丘留半分食，咒愿已訖，以此餘食盛著缽中從坐起去，如是再三。大臣見已生不信心，作是思惟：「如此比丘必不清凈。」作是念已具以此事上白于王。王問大臣：「卿極得信心？」臣答王言：「不得信心。何以故？上座比丘留半分食從坐起去，必以此食與他婦女，我生疑惑。」王聞是語，兩手覆耳，告大臣曰：「莫作斯語，汝今莫妄稱量於人。汝無智力，云何而能分別前人？如佛言曰：『若妄稱量眾生，必為自傷。』汝莫作是顛倒邪見。」即說偈言：

「戒定慧寂滅，　　得多聞覺慧， 此是善逝子，　　隱藏於功德， 猶如灰覆火，　　久處智戒行。 世尊之所說，　　汝不共住止， 云何知其行？　　佛說庵羅果， 喻於四種人，　　唯善丈夫者， 善能知分別。　　有佛世尊說， 及與佛等者，　　乃可稱量人。 是故汝不應，　　輕蔑佛弟子， 橫生分別想。　　譬如伏藏中， 以土覆其上，　　誰知下有寶？ 汝住不須去，　　自當往觀察。 我從今已往，　　躬當供養僧， 愚癡服好藥，　　便變成於毒。」

爾時大王躬詣僧中，供養眾僧，手自斟酌。爾時上座如前留食，咒愿已訖即便持去。王即逐上座后，語上座言：「上座年老可以缽盂與我令捉。」於時上座難不與缽，強隨索缽，乃至真陀羅村不欲與缽。時彼上座，即說偈言：

「我知汝凈信，　　悲愍能拔濟， 王雖生濁世，　　威儀甚嚴整， 上世諸勝王，　　猶故不能及

現代漢語譯本：當時，那位大臣坐在上座的位置，看到上座比丘留下一半食物，唸完祝願后，將剩下的食物盛在缽中，起身離開，如此反覆三次。大臣看到後心生不信任，心想：『這位比丘一定不清凈。』有了這個想法后，他將此事稟告了國王。國王問大臣：『你對他極度不信任嗎？』大臣回答說：『我不信任。為什麼呢？上座比丘留下一半食物就起身離開，肯定是用這些食物給其他婦女，我對此感到疑惑。』國王聽到這話，雙手摀住耳朵，告訴大臣說：『不要說這樣的話，你現在不要妄自揣測別人。你沒有智慧，怎麼能分辨別人呢？正如佛所說：『如果妄自揣測眾生，必定會傷害自己。』你不要有這種顛倒的邪見。』於是說了偈語： 『戒律、禪定、智慧和寂滅， 通過多聞獲得覺悟的智慧， 這是善逝的弟子， 隱藏在功德之中， 就像灰燼覆蓋的火焰， 長期處於智慧和戒律的修行中。 世尊所說的話， 你沒有和他一起生活， 怎麼能知道他的行為呢？ 佛陀說庵羅果， 比喻四種人， 只有善良的丈夫， 才能善於分辨。 有佛世尊說， 以及與佛相等的人， 才可以衡量他人。 所以你不應該， 輕視佛的弟子， 橫生分別的念頭。 譬如伏藏之中， 用土覆蓋在上面， 誰知道下面有寶藏呢？ 你留在這裡不要走， 自己應當去觀察。 我從今以後， 親自供養僧眾， 愚癡的人服用好藥， 也會變成毒藥。』 當時，大王親自來到僧眾中，供養僧眾，親手斟酌。當時，上座像之前一樣留下食物，唸完祝願后就拿著離開。國王就跟在上座後面，對上座說：『上座年老了，可以把缽盂給我拿著。』當時上座難以不給缽，勉強地隨著國王索要缽，直到真陀羅村都不想給缽。當時，那位上座說了偈語： 『我知道你清凈的信心， 悲憫能夠救濟， 大王雖然生在濁世， 威儀卻非常嚴整， 上古的那些賢王， 也比不上你。』

English version: At that time, the minister was sitting in the senior seat and saw the senior monk leave half of his food. After reciting the blessing, he put the remaining food in his bowl and got up to leave, doing this three times. Upon seeing this, the minister lost faith and thought, 'This monk must be impure.' With this thought, he reported the matter to the king. The king asked the minister, 'Do you have extreme distrust in him?' The minister replied, 'I do not have faith. Why? The senior monk leaves half of his food and gets up to leave, surely he is giving this food to other women, I have doubts about this.' Upon hearing this, the king covered his ears with both hands and told the minister, 'Do not speak such words, do not make reckless judgments about others. You do not have the wisdom, how can you discern others? As the Buddha said, 'If you recklessly judge sentient beings, you will surely harm yourself.' Do not have such inverted and evil views.' Then he spoke a verse: 'Discipline, meditation, wisdom, and tranquility, Through much learning, one gains enlightened wisdom, This is a disciple of the Well-Gone One, Hidden in merit, Like a fire covered by ashes, Long abiding in the practice of wisdom and discipline. The words of the World Honored One, You have not lived with him, How can you know his conduct? The Buddha spoke of the amla fruit, As a metaphor for four kinds of people, Only a virtuous man, Can discern well. The Buddha, the World Honored One, said, And those equal to the Buddha, Can measure others. Therefore, you should not, Despise the Buddha's disciples, And give rise to discriminatory thoughts. Like a hidden treasure, Covered with earth, Who knows there is treasure below? You stay here and do not leave, You should go and observe for yourself. From now on, I will personally make offerings to the Sangha, A foolish person taking good medicine, Will turn it into poison.' At that time, the great king personally went to the Sangha, made offerings to the monks, and poured the drinks himself. At that time, the senior monk, as before, left some food, recited the blessing, and then took it away. The king followed behind the senior monk and said to him, 'Senior monk, you are old, you can give me the bowl to hold.' At that time, the senior monk found it difficult not to give the bowl, reluctantly complied with the king's request for the bowl, and did not want to give it even until the village of Jintuo. At that time, the senior monk spoke a verse: 'I know your pure faith, Compassion can save, Although the king is born in a turbid world, His demeanor is very dignified, The virtuous kings of ancient times, Could not compare to you.'

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。 不知我戒行，　　但見其出家， 未曾有往來，　　亦無有返報， 而能深愛敬，　　恩過於慈父。 雖不見汝心，　　諸根皆和悅， 日出于空中，　　密雲覆不現， 雖有此翳障，　　花敷知日出。 知王有深信，　　奇特未曾有， 能卑下自屈，　　欲為我執缽， 榮貴福利具，　　然能不憍逸。 諸王得自在，　　憍慢盲其目， 用造諸惡業，　　顛墜多缺失。 勇捍有智力，　　善解用財施， 觀身如幻炎，　　知取堅實法。 略說而言之，　　一切皆增長， 如汝自調順，　　教化中最上。 賢勝所行道，　　共眾隨順行。

「我今既受王供，王以下心從我索缽，供養已足，不須取缽。」爾時彼王遂更慇勤，重隨索缽，比丘念言：「今王何故欲得我缽？」即入定觀，知王欲用調伏大臣故，是以索缽。即說偈言：

「凡夫愚闇人，　　欲動須彌山， 我今當與缽，　　以護其心意。 欲當有譭譽，　　我心都無異， 於我生不信，　　損減眾多人。」

說是偈已舍缽與王。王尋捉缽，猶如象鼻捉青蓮花，逐比丘去到旃陀羅家。時彼比丘命王入舍，王不肯入于門前住。比丘老母先得阿那含果，具足天眼能知他心，又知他人善根因緣。時彼老母即白王言：「王勿怯弱，來入我舍。」即說偈言：

「汝不應生疑，　　此首陀會舍， 非旃陀羅家，　　首子得羅漢。 第三須陀洹，　　我是一切智， 佛之優婆夷，　　住于阿那含

現代漢語譯本 不知我的戒行如何，只看到我出家修行， 我們之間未曾有過往來，也談不上什麼回報， 你卻能如此深愛敬重我，這份恩情勝過慈父。 雖然我看不見你的內心，但你的言行舉止都令人感到愉悅， 如同太陽升上天空，即使被濃密的雲層遮蔽， 雖然有這樣的遮擋，但花朵的綻放依然能讓人知道太陽已經升起。 我知道你對佛法有很深的信仰，這種虔誠是前所未有的， 你能夠放下身段，屈尊降貴，想要為我捧缽， 你擁有尊貴的地位和福報，卻能不驕傲放縱。 許多國王擁有至高無上的權力，卻被驕慢矇蔽了雙眼， 因此造作各種惡業，最終顛沛流離，犯下許多過錯。 你勇敢果斷，擁有智慧和力量，善於運用財富佈施， 能將身體看作虛幻的火焰，懂得追求真實堅固的佛法。 簡單來說，你的一切都在增長， 像你這樣能夠自我調伏，在教化眾生方面是最為殊勝的。 賢聖之人所行之道，你都能和大眾一起隨順奉行。 『我現在既然接受了國王的供養，國王又放下身段向我索要缽，供養已經足夠了，不必再取缽了。』當時，國王更加慇勤，再次索要缽。比丘心想：『現在國王為何想要我的缽呢？』於是入定觀察，知道國王想要用此來調伏大臣，所以才索要缽。於是說了偈語： 『凡夫愚昧無知，想要撼動須彌山， 我現在應當把缽給他，以此來守護他的心意。 即使有譭謗或讚譽，我的內心都不會有任何改變， 如果對我產生不信任，會損害許多人的利益。』 說完偈語，就把缽給了國王。國王隨即接過缽，如同象鼻抓住青蓮花一般，跟隨著比丘來到旃陀羅家。當時，比丘請國王進入家中，國王不肯進入，站在門前。比丘的老母親先前已證得阿那含果，具足天眼，能夠知道他人的心意，也知道他人善根因緣。當時，老母親就對國王說：『國王不必膽怯，請進入我的家中。』於是說了偈語： 『你不應該產生懷疑，這裡是首陀會的住所， 不是旃陀羅的家，我的兒子已經證得羅漢果。 我的第三個兒子是須陀洹，我是一切智者的弟子， 是佛陀的優婆夷，安住在阿那含的果位。』

English version I do not know my precepts, but only see that I have left home, There has been no interaction between us, nor any return of favors, Yet you are able to deeply love and respect me, this kindness surpasses that of a loving father. Although I cannot see your heart, all your actions are pleasing, Like the sun rising in the sky, even when covered by dense clouds, Although there is such an obstruction, the blooming of flowers still indicates the sun has risen. I know that you have deep faith in the Dharma, this sincerity is unprecedented, You are able to humble yourself, to condescend, wanting to hold my bowl for me, You possess noble status and blessings, yet you are able to not be arrogant and indulgent. Many kings possess supreme power, yet are blinded by arrogance, Therefore, they commit various evil deeds, ultimately falling into ruin and making many mistakes. You are brave and decisive, possessing wisdom and strength, skilled in using wealth for giving, Able to view the body as an illusory flame, understanding to seek the true and solid Dharma. In short, everything about you is growing, Like you, who are able to self-tame, you are the most excellent in teaching and transforming beings. The path that the wise and virtuous walk, you are able to follow along with the masses. 'Now that I have received the king's offering, and the king has humbled himself to ask for my bowl, the offering is sufficient, there is no need to take the bowl.' At that time, the king was even more earnest, again asking for the bowl. The monk thought: 'Why does the king want my bowl now?' So he entered into meditation and observed, knowing that the king wanted to use this to subdue his ministers, so he asked for the bowl. Then he spoke a verse: 'Ordinary people are foolish and ignorant, wanting to move Mount Sumeru, I should now give him the bowl, in order to protect his mind. Even if there is slander or praise, my heart will not change, If they lose faith in me, it will harm many people.' After speaking the verse, he gave the bowl to the king. The king then took the bowl, like an elephant's trunk grasping a blue lotus flower, and followed the monk to the Candala's house. At that time, the monk invited the king to enter the house, but the king refused to enter, standing at the door. The monk's old mother had previously attained the Anagami fruit, possessing heavenly eyes, able to know the minds of others, and also knowing the good roots and causes of others. At that time, the old mother said to the king: 'King, do not be timid, please enter my house.' Then she spoke a verse: 'You should not have doubts, this is the abode of a Suddhavasa, Not the house of a Candala, my son has already attained the Arhat fruit. My third son is a Srotapanna, I am a disciple of the All-Knowing One, A female lay disciple of the Buddha, dwelling in the Anagami fruit.'

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。 汝但觀戒行，　　莫問出生處， 但取我道德，　　莫觀家眷屬。 最後生此家，　　功德有殊勝， 如似沙石間，　　能出好真金。 伊蘭能出火，　　淤泥生蓮花， 觀人取道德，　　何必其族姓？ 伊蘭與栴檀，　　然火皆熟物， 二俱有所成，　　功德等無異。」

王聞老母說是偈已，「嗚呼乃是法中大人，佛體大悲使旃陀羅獲不死處不擇種姓，佛所說法旃陀羅中作師子吼。」王又思惟：「若供養種族失於功德，若供養功德不應分別旃陀羅也。」王復說偈言：

「但當供養德，　　不應觀生處， 婆羅門說喻，　　淤泥生蓮花。 天與阿修羅，　　敬戴著頂上， 婆羅門有過，　　智者皆棄捨。 彼若造作惡，　　可說無過耶？ 然實是過罪。　　旃陀有德者， 豈可不取耶？　　實復有功德。 如此旃陀羅，　　我應生供養。 如是旃陀羅，　　山林修苦行， 此名為仙聖，　　非是旃陀羅。 旃陀羅殺鹿，　　王者食其肉， 彼之所造箭，　　亦復取用射。 以是因緣故，　　我應隨順行， 旃陀有德者，　　云何不採取？」

說此偈已王入其家，長跪合掌作是思惟：「先禮老母？應先禮佛？如來世尊示旃陀羅如此正道，能示一切眾生安隱正道，應先禮佛。」即說偈言：

「南無苦行仙，　　醫王中最上， 我今以佛故，　　敬禮于下賤。 如依須彌山，　　烏鹿同金色， 從他聞此事，　　我今現證知

現代漢語譯本：你只需觀察一個人的戒行，不要過問他的出身；只取他的道德，不要看他的家眷。他最後出生在這個家庭，是因為他有殊勝的功德，就像在沙石中，能出現美好的真金一樣。伊蘭樹能生出火，淤泥里能長出蓮花，觀察一個人要看他的道德，何必在乎他的族姓呢？伊蘭樹和栴檀樹，燃燒后都能使食物變熟，兩者都能有所成就，功德是相同的。" 國王聽了老母說的偈語后，感嘆道：『啊！這真是佛法中的大人物，佛陀的大慈悲使得旃陀羅也能獲得不死之處，不選擇種姓，佛陀所說的法在旃陀羅中也能發出獅子吼。』國王又思索道：『如果供養種族會失去功德，如果供養功德就不應該分別旃陀羅。』國王又說偈語道： 『應當供養有德之人，不應該看他的出身，婆羅門用比喻說，淤泥里能長出蓮花。天人和阿修羅都敬重地戴在頭頂上，婆羅門如果犯了過錯，智者都會捨棄他。如果他做了惡事，可以說他沒有過錯嗎？實際上他是有罪的。旃陀羅如果有德行，難道不應該取用嗎？他確實有功德。像這樣的旃陀羅，我應該供養他。像這樣的旃陀羅，在山林中修行苦行，這被稱為仙聖，而不是旃陀羅。旃陀羅獵殺鹿，國王吃他的肉，他製造的箭，也被用來射獵。因為這個緣故，我應該順應這個道理，旃陀羅有德行，怎麼能不採取呢？』 說完偈語后，國王進入他家，長跪合掌，心中思索：『應該先禮拜老母？還是先禮拜佛？如來世尊向旃陀羅展示瞭如此正道，能向一切眾生展示安穩的正道，應該先禮拜佛。』於是說偈語道： 『皈依苦行仙，是醫王中最上的，我今天因為佛的緣故，敬禮于**。就像依靠須彌山，烏鴉和鹿都呈現金色一樣，從別人那裡聽到這件事，我現在親身證實了。』

English version: You should only observe a person's conduct and discipline, do not ask about their origin; only take their morality, do not look at their family. Their last birth in this family is because they have extraordinary merit, just like in the sand and stones, good pure gold can appear. The Eran tree can produce fire, and lotus flowers can grow from mud. When observing a person, look at their morality, why care about their clan name? The Eran tree and the sandalwood tree, when burned, can both make food cooked. Both can achieve something, and their merits are the same." After hearing the old mother's verses, the king exclaimed: 'Ah! This is truly a great person in the Dharma. The Buddha's great compassion allows the Chandala to attain the place of immortality, not choosing lineage. The Dharma spoken by the Buddha can also roar like a lion among the Chandalas.' The king pondered again: 'If offering to a lineage would lose merit, if offering to merit, one should not distinguish the Chandala.' The king then spoke in verses: 'One should offer to those with virtue, not look at their origin. The Brahmin uses the analogy that lotus flowers can grow from mud. Gods and Asuras respectfully wear them on their heads. If a Brahmin makes a mistake, the wise will abandon him. If he does evil, can it be said that he has no fault? In reality, he is guilty. If a Chandala has virtue, should he not be taken? He truly has merit. Such a Chandala, I should offer to him. Such a Chandala, practicing asceticism in the mountains and forests, is called a sage, not a Chandala. The Chandala hunts deer, the king eats his meat, and the arrows he makes are also used for hunting. Because of this, I should follow this principle. How can one not take a Chandala with virtue?' After speaking the verses, the king entered his house, knelt down with his palms together, and thought: 'Should I first bow to the old mother? Or should I first bow to the Buddha? The Tathagata has shown such a righteous path to the Chandala, which can show a peaceful and righteous path to all sentient beings. I should first bow to the Buddha.' Then he spoke in verses: 'I take refuge in the ascetic sage, who is the highest among the healing kings. Today, because of the Buddha, I respectfully bow to **. Just like relying on Mount Sumeru, crows and deer appear golden. Having heard this from others, I now personally confirm it.'

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。 依佛須彌山，　　賤者皆可貴， 一切種智海，　　凈意度彼岸。 唯佛救世間，　　慈等無惡意， 于諸眾生等，　　能為最親厚。 能於一解脫，　　分別說多種， 外道狂顛倒，　　橫分別種姓。」

爾時大王說是偈已，作禮而去。

大莊嚴論經卷第九

（五一）

複次，瞋恚因緣佛不能諫，是故智者應斷瞋恚。

我昔曾聞，拘睒彌比丘以斗諍故分為二部，緣其斗諍各競道理經歷多時。爾時世尊無上大悲，以相輪手製諸比丘，即說偈言：

「比丘莫斗諍，　　斗諍多破敗， 競勝負不息，　　次續諍不絕， 為世所譏呵，　　增長不饒益。 比丘求勝利，　　遠離於愛慾， 棄捨家妻子，　　意求于解脫， 宜依出家法，　　莫作不應作。 應當以智鉤，　　回于傲慢意， 不適生斗諍，　　怨害之根本。 依止出家法，　　不應起不適， 譬如清冷水，　　于中出熾火。 既著壞色衣，　　應當修善法， 斯服宜善寂，　　恒思自調柔。 云何著是服，　　豎眼張其目， 蹙眉復聚頞，　　而起瞋恚想？ 應當念被服，　　剃頭作標相， 一切皆棄捨，　　云何復諍競？ 如此之標相，　　宜應斷斗諍。」

時彼比丘合掌向佛白佛言：「世尊！愿佛恕亮，彼諸比丘輕蔑於我。云何不報？」即說偈言：

「彼之難調者，　　忍之倍見輕， 生忍欲謙下，　　彼怒益隆盛。 于惡欲加毀，　　猶如斧斫石， 彼人見加毀，　　我亦必當報

現代漢語譯本 依靠佛陀如須彌山般的偉大，卑賤的人也能變得尊貴； 佛陀擁有如一切種智之海般的智慧，以清凈的意念度過生死彼岸。 只有佛陀才能救度世間，他的慈悲平等，沒有絲毫惡意； 對於一切眾生，佛陀都能成為最親近、最厚待的。 佛陀能從一種解脫之道，分別闡述多種不同的修行方法； 而外道之人卻狂妄顛倒，胡亂分別眾生的種姓高低。 當時，國王說完這首偈頌后，行禮告退。

《大莊嚴論經》卷第九

（五一）

再者，因為嗔恚的因緣，佛陀也無法勸諫，所以智者應當斷除嗔恚。 我曾經聽聞，拘睒彌的比丘因為爭鬥而分為兩派，他們各自爭論道理，持續了很長時間。 當時，世尊以無上的大悲心，用相輪手製止了諸位比丘，並說了這首偈頌： 『比丘們不要爭鬥，爭鬥會帶來許多破敗； 爭強好勝永不停息，爭端會接連不斷； 會被世人譏笑呵責，增長不饒益； 比丘追求勝利，應當遠離愛慾； 拋棄家庭妻兒，一心尋求解脫； 應當遵循出家之法，不要做不應該做的事情； 應當用智慧的鉤子，迴轉傲慢的心意； 不應該生起爭鬥，那是怨恨災禍的根本； 依止出家之法，不應該生起不適宜的行為； 譬如清涼的水中，卻冒出熾熱的火焰； 既然穿著壞色的袈裟，就應當修習善法； 這身衣服適合寂靜，應當常常思考如何調伏自己； 怎麼能穿著這身衣服，卻瞪大眼睛，怒目而視； 皺著眉頭，緊鎖眉頭，而生起嗔恚的想法呢？ 應當想到自己所穿的袈裟，剃了頭髮作為出家的標誌； 一切都已捨棄，怎麼還能爭鬥呢？ 這樣的標誌，應當用來斷除爭鬥。』 當時，那些比丘合掌向佛陀稟告說：『世尊！請佛陀原諒，那些比丘輕蔑我，我怎麼能不報復呢？』 於是說了這首偈頌： 『對於那些難以調伏的人，忍讓反而會被他們更加輕視； 如果生起忍辱謙下的心，他們的憤怒反而會更加旺盛； 想要用惡言惡行來加害於我，就像用斧頭砍石頭一樣； 他們如果加害於我，我也必定會報復。'

English version Relying on the Buddha, like Mount Sumeru, even the lowly can become noble; The Buddha possesses wisdom like the ocean of all-knowingness, crossing the shore of life and death with a pure mind. Only the Buddha can save the world, his compassion is equal, without any malice; Towards all beings, the Buddha can be the closest and most benevolent. The Buddha can explain various methods of practice from one path of liberation; While the heretics are arrogant and confused, arbitrarily distinguishing the castes of beings. At that time, after the king finished reciting this verse, he bowed and departed.

The Great Adornment Sutra, Volume Nine

(51)

Furthermore, due to the causes of anger, the Buddha cannot advise, therefore the wise should cut off anger. I once heard that the Bhikkhus of Kausambi were divided into two factions due to disputes, each arguing their own reasons for a long time. At that time, the World Honored One, with supreme compassion, restrained the Bhikkhus with his hand marked with a wheel, and spoke this verse: 'Bhikkhus, do not fight, fighting brings much ruin; Competing for victory never ceases, disputes will continue one after another; You will be ridiculed and blamed by the world, increasing what is not beneficial; Bhikkhus seeking victory should stay away from desire; Abandoning family and children, wholeheartedly seeking liberation; You should follow the monastic rules, do not do what should not be done; You should use the hook of wisdom to turn back the arrogant mind; You should not give rise to disputes, which are the root of resentment and disaster; Relying on the monastic rules, you should not engage in inappropriate behavior; It is like in clear, cold water, a blazing fire emerges; Since you are wearing the robe of a dull color, you should cultivate good deeds; This robe is suitable for tranquility, you should always think about how to tame yourself; How can you wear this robe, yet stare with wide eyes, glaring; Frowning, knitting your brows, and giving rise to thoughts of anger? You should think of the robe you wear, having shaved your head as a sign of renunciation; Having abandoned everything, how can you still fight? Such a sign should be used to cut off disputes.' At that time, those Bhikkhus, with their palms together, reported to the Buddha: 'World Honored One! Please forgive us, those Bhikkhus despise me, how can I not retaliate?' Then they spoke this verse: 'For those who are difficult to tame, tolerance will only make them despise you more; If you give rise to a mind of patience and humility, their anger will only become more intense; Wanting to harm me with evil words and deeds is like using an axe to chop a stone; If they harm me, I will surely retaliate.'

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。」

爾時世尊猶如慈父，作如是言：「出家之人應勤方便斷于瞋恚，設隨順瞋極違于理，瞋恚多過。」即說偈言：

「瞋如彼利刀，　　割斷離親厚， 瞋能殺害彼，　　如法順律者。 患瞋捨出家，　　不應所住處， 嫌恨如屠枷，　　瞋乃是恐怖。 輕賤之屋宅，　　醜陋之種子， 粗惡語之伴，　　燒意林猛火。 示惡道之導，　　斗諍怨害門， 惡名稱床褥，　　暴速作惡本。

「諸瞋恚者為他譏嫌之所呵毀，汝今且當觀如是過。」即說偈言：

「瞋劇于暴虎，　　如惡瘡難觸， 毒蛇難喜見，　　瞋恚者如是。 瞋者睡亦苦，　　毀壞善名稱， 瞋恚熾盛者，　　不覺己所作， 及與他所作。　　于分財利時， 不入其數中，　　若於戲笑處， 眾人所不容。　　如是諸利處， 由瞋都不入，　　瞋者叵愛樂， 其事極眾多。　　常懷慚恥恨， 雖以百舌說，　　說猶不可盡， 略舉而說之。　　地獄中受苦， 不足具論盡，　　瞋恚造惡已， 悔恨身心熱。　　是故有智者， 應當斷瞋競。」

爾時如來為諸比丘種種說法，而其瞋忿猶故不息，以是因緣諸天善神皆生瞋恚，而說偈言：

「猶如濁水中，　　若置摩尼珠， 水即為澄清，　　更無濁穢相。 如來之人寶，　　為于諸比丘， 隨順方便說，　　種種妙好法。 斯諸比丘等，　　心濁猶不凈， 寧作不清水，　　珠力可令清。 不作此比丘，　　聞佛所說法， 而其內心意，　　猶故濁不清

現代漢語譯本： 那時，世尊就像慈愛的父親一樣，這樣說道：『出家之人應當勤奮努力地斷除瞋恚。如果順從瞋恚，就極其違背道理，瞋恚的過患太多了。』於是說了偈語： 『瞋恚就像鋒利的刀，割斷親近和友善；瞋恚能殺害那些如法守戒的人。患有瞋恚的人不應出家，不應住在僧團中；嫌恨就像屠殺的枷鎖，瞋恚是令人恐懼的。瞋恚是輕賤的住所，醜陋的種子，粗暴惡語的伴侶，是焚燒意念之林的猛火。瞋恚是指向惡道的引導，是爭鬥怨恨的門戶，是惡名的床褥，是迅速作惡的根本。』 『那些有瞋恚的人會被他人譏諷呵斥，你們現在應當觀察這些過患。』於是說了偈語： 『瞋恚比暴虎還要兇猛，像難以觸碰的惡瘡，像令人不喜見的毒蛇，有瞋恚的人就是這樣。有瞋恚的人睡覺也不安穩，會毀壞美好的名聲。瞋恚熾盛的人，不會覺察自己所做的事，以及他人所做的事。在分配財物利益時，不會被算在其中；如果在嬉戲玩樂的場合，也不會被眾人容納。像這樣的利益之處，因為瞋恚都無法獲得。有瞋恚的人不被人喜愛，這樣的事情非常多。他們常常懷有慚愧和怨恨，即使有百條舌頭也說不盡，只能略舉一些來說。在地獄中受苦，也無法完全論述清楚。瞋恚造作惡業之後，會悔恨，身心焦熱。因此，有智慧的人，應當斷除瞋恚和爭鬥。』 那時，如來為眾比丘說了種種法，但他們的瞋忿仍然沒有平息。因為這個緣故，諸天善神都生起了瞋恚，於是說了偈語： 『就像渾濁的水中，如果放入摩尼寶珠，水就會變得清澈，不再有污濁的景象。如來是人中的寶，爲了眾比丘，隨順方便地說了種種美妙的法。這些比丘們，心仍然渾濁不清凈，寧願像不清的水，珠子的力量還能使它清澈。不像這些比丘，聽了佛所說的法，而他們的內心，仍然渾濁不清。』

English version: At that time, the World Honored One, like a compassionate father, spoke thus: 'Those who have left home should diligently strive to cut off anger. If one follows anger, it is extremely contrary to reason, and the faults of anger are many.' Then he spoke in verse: 'Anger is like a sharp knife, cutting off closeness and friendship; anger can kill those who follow the Dharma and precepts. Those afflicted with anger should not leave home, nor should they dwell in the Sangha; resentment is like a butcher's yoke, anger is terrifying. Anger is a lowly dwelling, an ugly seed, a companion of harsh and evil words, a raging fire that burns the forest of intention. Anger is a guide to evil paths, a gateway to strife and resentment, a bed of ill repute, and the root of quickly committing evil.' 'Those who are angry are ridiculed and scolded by others; you should now observe these faults.' Then he spoke in verse: 'Anger is more fierce than a violent tiger, like a festering sore that is difficult to touch, like a venomous snake that is unpleasant to see; those who are angry are like this. Those who are angry cannot sleep peacefully, and they destroy their good reputation. Those whose anger is blazing do not perceive what they themselves do, nor what others do. When distributing wealth and benefits, they are not counted among them; if in a place of play and amusement, they are not accepted by the crowd. Such places of benefit, they cannot obtain because of anger. Those who are angry are not loved, and such things are very numerous. They often harbor shame and resentment, and even with a hundred tongues, it cannot be fully described; only a few things can be mentioned. The suffering in hell cannot be fully discussed. After anger has created evil deeds, there is regret, and the body and mind are burning. Therefore, those who are wise should cut off anger and contention.' At that time, the Tathagata spoke various teachings to the monks, but their anger still did not subside. Because of this, the gods and benevolent spirits all became angry, and then spoke in verse: 'Just like in turbid water, if a mani jewel is placed, the water will become clear, and there will be no more turbid appearance. The Tathagata is a jewel among people, and for the sake of the monks, he has spoken various wonderful teachings in accordance with their needs. These monks, their minds are still turbid and unclear, they would rather be like unclear water, the power of the jewel can still make it clear. Unlike these monks, who have heard the Dharma spoken by the Buddha, their inner minds are still turbid and unclear.'

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。 如日照世間，　　除滅諸黑闇， 佛日近於汝，　　黑闇心過甚。」

如來世尊呵諸比丘如斯重擔，有悲愍心，復更為說長壽王緣。而此比丘蹙眉聚頞猶故不休，而作是言：「佛是法主，且待須臾，我等自知。」於時如來聞斯語已即舍此處，離十二由旬在娑羅林一樹下坐，作是思惟：「我今離拘睒彌斗諍比丘。」爾時有一象王避諸群像來在樹下，去佛不遠合目而住，亦生念言：「我得離群極為清凈。」佛知彼象心之所念，即說偈言：

「彼象此象牙極長，　　遠離群眾樂寂靜， 彼樂獨一我亦然，　　遠離斗諍群會處。」

說是偈已入深禪定。爾時諸比丘不受佛說後生悔恨，天神又忿，舉國聞者咸生瞋恚，唱言叱叱。時諸比丘各相謂言：「我等云何還得見佛？當共合掌求請于佛。」即說偈言：

「我等違佛教，　　三界世尊說， 瞋恚惡罪咎，　　住在我心中， 悔恨熾猛火，　　焚燒于意林。 善哉悲愍者，　　愿還為我說， 我今發上愿，　　必當求解脫， 從今日已往，　　寧舍于身肉， 終不違佛教。」

佛知諸比丘心之所念，即說偈言：

「欲瞋恚所禁，　　惱亂不隨順， 我今應悲愍，　　還救其苦難， 嬰愚作過惡，　　智者應忍受。 譬如人抱兒，　　懷中種種穢， 不可以糞臭，　　便捨棄其子。」

說是偈已從草敷起，欲還僧坊

現代漢語譯本： 『如同日光照耀世間，能消除一切黑暗，佛陀的智慧之光也接近你們，但你們心中的黑暗卻過於深重。』 如來世尊以悲憫之心呵責眾比丘，併爲他們講述了長壽王的因緣故事。然而，這些比丘卻皺著眉頭，緊鎖雙眉，仍然不肯罷休，還說：『佛陀是法主，請稍等片刻，我們自己會明白的。』當時，如來聽到這些話后，就離開了那裡，走了十二由旬，在一棵娑羅樹下坐著，心想：『我如今離開了拘睒彌這些爭鬥的比丘。』這時，有一位象王爲了躲避象群，來到樹下，離佛不遠，閉著眼睛靜靜地待著，心中也想著：『我能離開象群，真是太清凈了。』佛陀知道這頭象的心中所想，就說了偈語： 『那頭象和這頭象，象牙都極長，都遠離了人群，享受著寂靜，它喜歡獨自一人，我也一樣，遠離爭鬥和人群聚集的地方。』 說完偈語后，佛陀就進入了深禪定。當時，那些比丘不聽佛陀的教誨，後來產生了悔恨，天神也感到憤怒，全國上下聽到這件事的人都感到惱怒，紛紛發出斥責的聲音。這時，眾比丘互相說道：『我們該如何才能再見到佛陀呢？應當一起合掌向佛陀請求。』於是他們說了偈語： 『我們違背了三界世尊的教誨，瞋恚的罪惡過錯，都存在於我們的心中，悔恨的火焰猛烈燃燒，焚燒著我們的意念。慈悲的佛陀啊，愿您能回來為我們說法，我們現在發誓，一定要尋求解脫，從今天開始，寧願捨棄自己的身肉，也絕不再違背佛陀的教誨。』 佛陀知道眾比丘心中的想法，就說了偈語： 『被慾望和瞋恚所束縛，煩惱不安而不順從教誨，我如今應當以悲憫之心，回來救度他們的苦難，愚昧的人犯下過錯，智者應當忍受。就像人抱著孩子，懷裡沾滿了各種污穢，不能因為糞便的臭味，就拋棄自己的孩子。』 說完偈語后，佛陀從草蓆上起身，準備回到僧房。

English version: 'Like the sun illuminating the world, dispelling all darkness, the Buddha's light of wisdom is also near you, but the darkness in your hearts is exceedingly deep.' The Tathagata, with a compassionate heart, rebuked the monks and told them the story of King Long-Life. However, these monks frowned, knitted their brows, and still did not stop, saying, 'The Buddha is the master of the Dharma, please wait a moment, we will understand ourselves.' At that time, the Tathagata, having heard these words, left that place, traveled twelve yojanas, and sat under a sala tree, thinking, 'I have now left the quarrelsome monks of Kausambi.' At this time, a king of elephants, seeking to avoid the herd, came to the tree, not far from the Buddha, and stood quietly with his eyes closed, thinking, 'I am so pure to be away from the herd.' The Buddha, knowing what the elephant was thinking, spoke a verse: 'That elephant and this elephant, both with long tusks, have left the crowd and enjoy the quiet. It likes to be alone, and so do I, away from strife and places where crowds gather.' After speaking the verse, the Buddha entered deep meditation. At that time, the monks, having not listened to the Buddha's teachings, later felt remorse. The gods were also angry, and people throughout the country who heard of this were furious, shouting reproaches. Then, the monks said to each other, 'How can we see the Buddha again? We should join our palms and ask the Buddha.' So they spoke a verse: 'We have disobeyed the teachings of the World Honored One of the three realms. The sins of anger and wrongdoing reside in our hearts. The flames of remorse burn fiercely, consuming our minds. O compassionate Buddha, may you return to teach us. We now vow to seek liberation. From this day forward, we would rather give up our own flesh than ever disobey the Buddha's teachings.' The Buddha, knowing the thoughts of the monks, spoke a verse: 'Bound by desire and anger, troubled and disobedient, I should now, with compassion, return to save them from their suffering. The foolish commit errors, and the wise should endure. Just as a person holds a child, whose body is covered in filth, one cannot abandon the child because of the stench of the feces.' After speaking the verse, the Buddha rose from the grass mat, preparing to return to the monastery.

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。爾時天龍夜叉阿修羅等，合掌向佛，而說偈言：

「嗚呼有大悲，　　大仙正導者， 彼諸比丘等，　　放逸之所盲， 競忿心不息，　　觸惱於世尊。 如來大悲心，　　猶故不背舍。 悲哀無瞋嫌，　　意欲使調順， 如似強惡馬，　　捶策而令調。」

爾時如來既至僧坊光明照曜，諸比丘等知佛還來。尋即出迎，頭頂禮敬而白佛言：「我等斗諍使多眾生起瞋忿心，極為眾人之所輕賤，我等今者皆墮破僧，唯愿世尊還為說法使得和合。」於時如來為諸比丘說六和敬法，令諸比丘還得和合。是故佛說斷于瞋恚。

（五二）

複次，應當觀食，世尊亦說正觀于食。

我昔曾聞，尊者黑迦留陀夷為食因緣故佛為制戒，佛說種種因緣贊戒贊持戒，少欲知足行頭陀事。佛集比丘僧，贊一食法，乃至欲制一食戒法。時比丘僧咸各默然，猶如大海寂默無聲。時諸僧中有一比丘名婆多梨，白佛言：「世尊！莫制是戒，我不能持。」佛告比丘：「於過去生死為是飲食，生死之中受無窮苦，流轉至今。乃往過去無量世時有四禽獸，仙人第五。爾時烏者作如是言：『諸苦之中飢渴最苦。』劫初之時光陰天下，時有一天，最初以指先嚐地味，既嘗其味，遂取食之。爾時彼天者，今彼婆多梨是也。即于彼時彼婆多梨先嚐地味，今亦復爾。」但為飲食，彼婆多梨不為法故從坐而起，更整衣服白佛言：「世尊！莫制一食法。」即說偈言：

「我今不能持，　　世尊一食戒， 若一人不善，　　不應制此戒

現代漢語譯本：當時，天龍、夜叉、阿修羅等合掌向佛，並以偈頌說道：『啊！您有偉大的慈悲，偉大的仙人，真正的引導者。那些比丘們，被放逸所矇蔽，競相發怒，怒火不息，觸犯惱怒了世尊。如來您有偉大的慈悲心，仍然不捨棄他們。您悲憫他們，沒有絲毫的嗔恨和嫌棄，一心想讓他們調伏順從，就像對待強悍的惡馬，用鞭策來使它調順一樣。』 當時，如來回到僧房，光明照耀，眾比丘知道佛回來了，立刻出來迎接，頭頂禮拜，並對佛說：『我們之間的爭鬥，使許多眾生生起嗔恨之心，被眾人所輕賤，我們現在都已墮入破僧的境地，只希望世尊能再次為我們說法，使我們能夠和合。』這時，如來為眾比丘說了六和敬法，使眾比丘得以和合。因此，佛說要斷除嗔恚。 （五二） 其次，應當觀察食物，世尊也說過要正確地觀察食物。 我曾經聽聞，尊者黑迦留陀夷因為食物的緣故，佛為他制定了戒律，佛說了種種因緣，讚歎戒律，讚歎持戒，少欲知足，行頭陀苦行。佛召集比丘僧眾，讚歎一食法，甚至想要制定一食戒法。當時，比丘僧眾都沉默不語，就像大海一樣寂靜無聲。這時，僧眾中有一位比丘名叫婆多梨，對佛說：『世尊！不要制定這個戒律，我不能持守。』佛告訴比丘：『在過去的生死輪迴中，就是爲了飲食，在生死之中遭受無盡的痛苦，流轉至今。在過去無量世時，有四種禽獸，仙人是第五種。當時，烏鴉這樣說：『在各種痛苦之中，飢渴是最痛苦的。』在劫初的時候，光陰天下，當時有一位天人，最初用手指先嚐了地上的味道，嚐到味道后，就取來吃了。當時的那位天人，就是現在的婆多梨。就在那時，婆多梨先嚐了地上的味道，現在也是這樣。』僅僅爲了飲食，婆多梨不爲了佛法，就從座位上站起來，整理衣服，對佛說：『世尊！不要制定一食法。』並說了偈頌：『我今天不能持守，世尊的一食戒，如果有一個人不善，不應該制定這個戒律。』

English version: At that time, the dragons, yakshas, asuras, and others, with their palms together, faced the Buddha and spoke in verse: 『Oh, you have great compassion, great sage, true guide. Those monks, blinded by their laxity, compete in anger, their rage unceasing, offending and vexing the World Honored One. The Tathagata, with his great compassionate heart, still does not abandon them. He pities them, without any hatred or dislike, desiring to subdue and harmonize them, just like dealing with a strong and wicked horse, using the whip to make it obedient.』 At that time, the Tathagata returned to the monastery, his light shining brightly. The monks, knowing that the Buddha had returned, immediately came out to greet him, bowing their heads in reverence, and said to the Buddha: 『Our disputes have caused many beings to develop anger and hatred, and we are despised by the people. We have now fallen into the state of a broken Sangha. We only hope that the World Honored One can once again preach the Dharma to us, so that we can be reconciled.』 At this time, the Tathagata spoke the Six Principles of Harmony to the monks, enabling them to be reconciled. Therefore, the Buddha said to cut off anger. (52) Furthermore, one should contemplate food. The World Honored One also spoke of the correct contemplation of food. I once heard that because of food, the Venerable Kāludāyin had a precept established for him by the Buddha. The Buddha spoke of various causes and conditions, praising the precepts, praising the upholding of precepts, having few desires, being content, and practicing asceticism. The Buddha gathered the assembly of monks, praised the practice of eating one meal a day, and even wanted to establish a precept for eating one meal a day. At that time, the assembly of monks was silent, like the vast and quiet ocean. Then, among the monks, there was one monk named Bhadra, who said to the Buddha: 『World Honored One! Do not establish this precept, I cannot uphold it.』 The Buddha told the monk: 『In past lives, it was for the sake of food that you suffered endless pain in the cycle of birth and death, and have been transmigrating until now. In countless past lives, there were four kinds of birds and beasts, and the fifth was a sage. At that time, the crow said: 『Among all sufferings, hunger and thirst are the most painful.』 At the beginning of the kalpa, when the world was filled with light, there was a deva who first tasted the flavor of the earth with his finger. After tasting the flavor, he took it to eat. That deva at that time is now Bhadra. At that time, Bhadra first tasted the flavor of the earth, and it is the same now.』 Just for the sake of food, Bhadra, not for the sake of the Dharma, stood up from his seat, adjusted his robes, and said to the Buddha: 『World Honored One! Do not establish the precept of eating one meal a day.』 And he spoke in verse: 『I cannot uphold today, the World Honored One』s precept of eating one meal a day. If one person is not good, this precept should not be established.』

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。」

一切比丘聞是偈已皆悉低頭，思惟既久而作是言：「咄哉不見揣食過患，為揣食故於大眾中而被毀辱。」即說偈言：

「寧共鹿食草，　　如蛇呼吸風， 不于佛僧前，　　為于飲食故， 違佛作是說。」

佛告婆多梨：「聽汝檀越舍食半分食，餘者持來在寺而食。」時婆多梨猶故不肯。當爾之時佛制一食戒，第二第三亦如是請佛，佛猶不肯即制戒。婆多梨即離佛去，極生悔心而說偈言：

「我違佛所說，　　云何舌不斷？ 云何地不陷，　　故復能載我？ 羅剎毗舍阇，　　惡龍及與賊， 無敢違語者。　　為于飲食故， 頑嚚違佛語，　　寧以刀開腹， 吞啖于蛆蟲，　　土食以滿腹， 云何為食故？　　乃違十力教。 我今自悔責，　　喻如無心者。」

爾時婆多梨說是偈已慚愧自責，三月之中恥不見佛。自恣時近，晝夜愁惱而自燒然，羸瘦毀悴失於威德。時諸比丘有慈心者深生悲愍，即說偈言：

「今諸比丘等，　　縫衣而洗染， 不久當散去，　　汝莫後生恨。 汝今速向佛，　　敬禮蓮花足， 應向尊重處，　　盡力求哀請， 當勤用功力，　　乃可得懺謝。」

婆多梨聞此偈已哽噎墮淚，復說偈言：

「世尊有所說，　　世皆無違者， 由我愚癡故，　　敢違于佛語。 我之極輕躁，　　眾中無慚愧， 不見后時笑，　　為眾所惡賤， 不思此過惡，　　輒作如是說。 此事僧應作，　　及非我所請， 由我無定心，　　捽髮如是語

現代漢語譯本 所有比丘聽了這首偈頌后，都低下了頭，思考了很久，然後說道：『唉，真是看不到貪吃的過患啊，爲了貪吃，竟然在大眾之中被羞辱。』他們隨即說了偈頌： 『寧願像鹿一樣吃草，像蛇一樣呼吸風，也不願在佛陀和僧眾面前，爲了飲食的緣故，違背佛陀的教誨而說出那樣的話。』 佛陀告訴婆多梨：『允許你的施主給你一半的食物，剩下的帶到寺廟裡吃。』當時婆多梨仍然不肯。那時，佛陀制定了過午不食的戒律，第二次、第三次也是這樣請求佛陀，佛陀仍然不肯，於是就制定了戒律。婆多梨隨即離開了佛陀，心中極度後悔，說了偈頌： 『我違背了佛陀所說的話，為什麼我的舌頭沒有斷掉？為什麼大地沒有陷落，反而還能承載我？羅剎、毗舍阇、惡龍和強盜，都沒有敢違背佛陀的話。我爲了飲食的緣故，愚頑地違背了佛陀的教誨，寧願用刀剖開肚子，吞吃蛆蟲，吃土來填飽肚子，為什麼爲了飲食的緣故，竟然違背了十力佛的教誨？我現在自己悔恨責備自己，就像一個沒有心的人一樣。』 當時，婆多梨說了這首偈頌后，慚愧自責，三個月之中羞於見佛。自恣日臨近，他日夜愁苦，如同被火焚燒，身體消瘦，容顏憔悴，失去了威儀。當時，一些有慈悲心的比丘深感憐憫，就說了偈頌： 『現在各位比丘們，縫補衣服，洗滌染色，不久就要散去了，你不要以後再後悔。你現在應該趕快去見佛陀，恭敬地禮拜他的蓮花足，應該向尊重的地方，盡力哀求懺悔，應當勤奮努力，才能得到懺悔的機會。』 婆多梨聽了這首偈頌后，哽咽落淚，又說了偈頌： 『世尊所說的話，世間沒有人敢違背，因為我的愚癡，竟然敢違背佛陀的教誨。我極其輕率，在大眾之中毫無慚愧，沒有想到以後的嘲笑，被眾人所厭惡鄙視，沒有想到這些過錯，竟然說出那樣的話。這件事應該由僧眾來做，而不是我所請求的，因為我沒有定力，才突然說出這樣的話。』

English version All the monks, having heard this verse, lowered their heads and pondered for a long time, then said, 'Alas, they do not see the fault of gluttony. For the sake of gluttony, they are humiliated in the assembly.' Then they spoke a verse: 'Rather eat grass with deer, breathe wind like a snake, than in front of the Buddha and the Sangha, for the sake of food, disobey the Buddha and say such things.' The Buddha told Bhadra: 'Allow your donors to give you half of the food, and bring the rest to the temple to eat.' At that time, Bhadra still refused. At that time, the Buddha established the precept of not eating after noon. The second and third times, they also asked the Buddha in the same way, but the Buddha still refused, so he established the precept. Bhadra then left the Buddha, feeling extremely remorseful, and spoke a verse: 'I have disobeyed what the Buddha said, why has my tongue not been cut off? Why has the earth not sunk, but still bears me? Rakshasas, Pisachas, evil dragons, and thieves, none dare to disobey the Buddha's words. For the sake of food, I stubbornly disobeyed the Buddha's teachings. I would rather cut open my belly with a knife, swallow maggots, and eat dirt to fill my belly. Why, for the sake of food, did I disobey the teachings of the Ten Powers Buddha? Now I regret and blame myself, like a person without a heart.' At that time, after Bhadra spoke this verse, he was ashamed and blamed himself. For three months, he was ashamed to see the Buddha. As the self-surrender day approached, he was worried day and night, as if burned by fire. His body was thin, his face was haggard, and he lost his dignity. At that time, some compassionate monks felt deep pity and spoke a verse: 'Now all the monks are sewing clothes and washing and dyeing them. Soon they will disperse. Do not regret it later. You should go to the Buddha quickly, respectfully bow at his lotus feet, and in a place of respect, try your best to beg for repentance. You should work hard to obtain the opportunity to repent.' Having heard this verse, Bhadra choked with tears and spoke another verse: 'What the World Honored One has said, no one in the world dares to disobey. Because of my ignorance, I dared to disobey the Buddha's teachings. I am extremely reckless, without shame in the assembly. I did not think of the future ridicule, being despised by everyone. I did not think of these faults, and I said such things. This matter should be done by the Sangha, not by my request. Because I have no determination, I suddenly said such words.'

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。」

同梵行者聞此偈已，即欲請佛求哀懺悔，婆多梨復說偈言：

「我今殷重心，　　求哀愿得懺， 慚愧當何忍，　　舉目視世尊？」

諸比丘等語婆多梨言：「世尊若有煩惱漏者，汝可怖畏；今佛世尊久斷諸漏，汝今何故畏難不去？」婆多梨復說偈言：

「我疑自罪過，　　如見凈滿月， 無瞋容貌勝，　　三界慈哀顏。 我今欲觀見，　　慈悲為我說， 為愚癡所盲，　　而不受佛語。 譬如人慾死，　　不服隨病藥， 違失慈愍教，　　今受悔恨惱。」

諸同梵行者而語之言：「可共我等詣世尊所，勸共見佛，向佛說過。」時諸比丘復問之言：「汝今決定懺悔耶？」時婆多梨即說偈言：

「若我今禮佛，　　寧使身散壞， 佛不使我起，　　我亦終不起， 若佛與我語，　　身心皆滿足。」

爾時婆多梨與諸比丘往詣佛所，時佛世尊在大眾中，時婆多梨在於佛前舉身投地，而說偈言：

「聽我懺悔過，　　人之調御師， 體性悲愍者。　　我如強戾馬， 越度調順道，　　假設不得食， 眼陷頰骨現，　　枯竭而至死。 寧受如此苦，　　不違于聖教。 釋梵尊勝天，　　敬戴奉所說； 我之愚癡故，　　不順於佛語。」

如來善知時非時等，及苦責數悉皆通達。佛告婆多梨：「設有阿羅漢臥于糞穢污泥之中，我行背上。于意云何？彼阿羅漢有苦惱不？」婆多梨言：「不也。世尊！」「汝若得阿羅漢、阿那含、斯陀含、須陀洹，終不違教

現代漢語譯本 當其他修行者聽到這首偈語后，就想請佛陀接受他的懺悔，婆多梨又說了一首偈語： 『我今天以最虔誠的心，請求哀憐，希望得到懺悔的機會，感到慚愧，怎麼能忍心，抬頭看世尊呢？』 眾比丘對婆多梨說：『如果世尊還有煩惱和執著，你才應該感到害怕；現在佛陀早已斷除了一切煩惱，你為什麼還要害怕，不敢去呢？』婆多梨又說了一首偈語： 『我懷疑自己罪孽深重，就像看到一輪皎潔的滿月，佛陀沒有嗔恨，容貌殊勝，是三界中最慈悲的面容。我今天想見到佛陀，希望他慈悲地為我開示，因為我愚癡矇昧，所以不聽從佛陀的教誨。就像一個人快要死了，卻不肯服用對癥的藥物，違背了慈悲的教導，現在只能承受悔恨的痛苦。』 其他修行者對他說：『我們可以一起去見世尊，勸他一起去見佛陀，向佛陀懺悔。』這時，眾比丘又問他：『你現在真的決定要懺悔了嗎？』婆多梨隨即說了一首偈語： 『如果我今天禮拜佛陀，寧願讓身體粉身碎骨，如果佛陀不讓我起來，我也絕不起身，如果佛陀能和我說話，我的身心都會感到滿足。』 這時，婆多梨和眾比丘一起去見佛陀，當時佛陀正在大眾之中，婆多梨在佛陀面前全身投地，並說了一首偈語： 『請聽我懺悔我的過錯，您是調御眾生的大師，是具有慈悲本性的人。我像一匹剛烈的馬，越過了馴服的道路，即使得不到食物，眼睛凹陷，臉頰骨突出，枯竭而死，寧願承受這樣的痛苦，也不敢違背聖教。釋提桓因、梵天等尊貴的天神，都恭敬地奉行佛陀的教誨；因為我的愚癡，所以不聽從佛陀的教誨。』 如來善於瞭解時機，知道什麼時間該做什麼，以及責備的程度，都完全通達。佛陀告訴婆多梨：『假設一位阿羅漢躺在糞便污泥之中，我從他背上走過。你認為如何？那位阿羅漢會有痛苦嗎？』婆多梨說：『不會的，世尊！』『如果你證得了阿羅漢、阿那含、斯陀含、須陀洹，就永遠不會違背教誨。』

English version Upon hearing this verse, the fellow practitioners wished to ask the Buddha to accept his repentance, but Bhadraka again spoke a verse: 'With utmost sincerity, I now seek compassion and wish to repent. How can I bear the shame and raise my eyes to look upon the World Honored One?' The monks said to Bhadraka, 'If the World Honored One still had defilements, you should be afraid. But now the Buddha has long since eradicated all defilements. Why are you still afraid and hesitant to go?' Bhadraka again spoke a verse: 'I doubt my own transgressions, like seeing a pure full moon. The Buddha's countenance is without anger, surpassing all, a face of compassion for the three realms. I wish to see him now, and hope he will compassionately speak to me, for I am blinded by ignorance and do not heed the Buddha's words. It is like a person about to die who refuses the medicine for their illness, disobeying the compassionate teachings, and now suffers the pain of regret.' The fellow practitioners said to him, 'Let us go together to the World Honored One, and urge him to see the Buddha and confess his faults.' Then the monks asked him, 'Are you now determined to repent?' Bhadraka then spoke a verse: 'If I were to bow to the Buddha today, I would rather have my body shattered. If the Buddha does not allow me to rise, I will not rise. If the Buddha speaks to me, my body and mind will be fulfilled.' Then Bhadraka went with the monks to the Buddha. At that time, the Buddha was in the midst of the assembly. Bhadraka prostrated himself before the Buddha and spoke a verse: 'Hear my confession, O Teacher who tames beings, O compassionate one. I am like a wild horse, straying from the path of discipline. Even if I were to go without food, my eyes sunken, my cheekbones protruding, withered to death, I would rather endure such suffering than disobey the holy teachings. Sakra, Brahma, and the noble gods all respectfully follow the Buddha's teachings. Because of my ignorance, I did not heed the Buddha's words.' The Tathagata was skilled in knowing the right time and the wrong time, and was fully aware of the degree of reproof. The Buddha said to Bhadraka, 'Suppose an Arhat were lying in filth and mud, and I walked on his back. What do you think? Would that Arhat feel pain?' Bhadraka said, 'No, World Honored One!' 'If you attain Arhatship, Anagami, Sakadagami, or Srotapanna, you will never disobey the teachings.'

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。由汝凡夫愚癡空無所有，喻如芭蕉中無有實，廣說如修多羅。」時人謂婆多梨得阿羅漢，聞佛說已知婆多梨是具縛凡夫，諸比丘皆生不信。聞彼不得阿羅漢，如此貴族出家若不獲得阿羅漢者，云何卑賤種姓尼提出家得阿羅漢？佛欲使漏盡者便得漏盡，若不欲使漏盡便不得漏盡。佛知諸比丘心念，告諸比丘：「若修奢摩他、毗婆舍那必能盡漏，若不修者不能得漏盡。若知若見已，雖生卑賤得羅漢果。如婆多梨不知不見，雖生勝族而不得阿羅漢。是故如來平等說法而無偏黨。」

（五三）

複次，狂逸之甚莫過貪慾，是故應當勤斷貪慾。

我昔曾聞，世尊往昔修行菩薩道時，時世空虛無佛賢聖出現於世。爾時有王名曰光明，乘調順象出行遊觀，前後導從歌舞唱妓，往到山所險難之處。王所乘象遙見牸象，欲心熾盛哮吼狂逸，如風吹雲，欲往奔赴不避險岨。時調象師種種鉤𣃆不能令住，時光明王甚大驚怖，語使鉤𣃆不能禁制，如惡弟子不隨順師，像去遂疾，王大驚迫，心生苦惱意謂必死，即說偈言：

「如見虛空動，　　迅速捝諸方， 皆悉而來聚，　　普見如輪動， 大地皆迴轉。　　其象走遂疾， 譬如山急行，　　諸山如隨之， 巖谷澗中河。　　諸樹傷身體， 王怖極苦惱，　　發願求山神， 使我得安全。　　鉤𣃆傷身體， 欲盛不覺苦，　　像走轉更疾， 喻如於暴風

現代漢語譯本：你們這些凡夫俗子，愚昧無知，一無所有，就像芭蕉樹一樣，裡面沒有實在的東西，詳細的道理就像修多羅所說的那樣。』當時人們認為婆多梨已經證得阿羅漢果位，聽到佛陀這樣說，才知道婆多梨只是一個被束縛的凡夫，眾比丘都產生了不信任感。他們心想，如果婆多梨這樣出身高貴的出家人都不能證得阿羅漢果位，那麼那些出身卑賤的尼提怎麼可能證得阿羅漢果位呢？佛陀想要讓誰漏盡煩惱，誰就能漏盡煩惱，如果不想讓誰漏盡煩惱，誰就不能漏盡煩惱。佛陀知道眾比丘的心思，就告訴他們：『如果修習止觀，必定能夠漏盡煩惱；如果不修習，就不能漏盡煩惱。如果通過正確的認知和見解，即使出身卑賤也能證得阿羅漢果位。就像婆多梨，因為沒有正確的認知和見解，即使出身高貴也不能證得阿羅漢果位。所以，如來平等說法，沒有偏袒。』 現代漢語譯本：再者，最狂妄放縱的莫過於貪慾，所以應當勤奮地斷除貪慾。 現代漢語譯本：我曾經聽聞，世尊在過去修行菩薩道的時候，當時世間空虛，沒有佛陀和賢聖出現。那時有一位國王名叫光明，他乘坐著馴服的大象出行遊玩，前後有歌舞伎樂跟隨。他們來到一處山勢險峻的地方。國王所乘的大象遠遠地看見一頭母象，慾火熾盛，狂吼著想要奔過去，就像風吹雲一樣，想要奔赴過去，不顧危險。當時的馴象師用各種鉤子和鞭子都不能讓它停下來。光明王非常驚恐，告訴馴象師，但馴象師也無法控制住它，就像惡劣的弟子不聽從老師的教導一樣。大象跑得越來越快，國王非常驚慌，心中痛苦，認為自己必死無疑，於是就說了一首偈子： 現代漢語譯本：『就像看到虛空在動，迅速地向四面八方散開，全都聚集過來，普遍地看到像輪子一樣轉動，大地都在迴轉。那大象跑得太快了，就像山在急速地行走，群山好像都跟隨著它，巖石、山谷、澗中的河流，樹木都撞傷了身體。國王恐懼到了極點，痛苦萬分，發願祈求山神，使自己能夠安全。鉤子和鞭子都傷到了大象的身體，但它因為慾望強烈而感覺不到痛苦，大象跑得更快了，就像暴風一樣。』

English version: 'You ordinary people are foolish and ignorant, possessing nothing, like a banana tree that has no substance inside, as explained in detail in the sutras.' At that time, people thought that Bhadra had attained Arhatship. Upon hearing the Buddha's words, they realized that Bhadra was merely a bound ordinary person, and the monks all became distrustful. They thought, 'If a monk from such a noble background like Bhadra cannot attain Arhatship, how could those from lowly backgrounds like Niti attain Arhatship?' The Buddha can cause anyone to exhaust their defilements if he wishes, and if he does not wish it, they cannot. Knowing the thoughts of the monks, the Buddha told them, 'If one cultivates Samatha and Vipassana, one will surely exhaust defilements; if one does not cultivate them, one cannot exhaust defilements. If one has correct knowledge and insight, even if one is of lowly birth, one can attain Arhatship. Like Bhadra, who lacks correct knowledge and insight, even though he is of noble birth, he cannot attain Arhatship. Therefore, the Tathagata teaches the Dharma equally without partiality.' English version: Furthermore, nothing is more unrestrained than greed, therefore one should diligently cut off greed. English version: I once heard that when the World Honored One was practicing the Bodhisattva path in the past, the world was empty, and no Buddhas or sages appeared. At that time, there was a king named Brightness, who rode a well-trained elephant to go sightseeing, with singers and dancers following him. They arrived at a place with dangerous mountains. The elephant that the king was riding saw a female elephant in the distance, and its lustful desire became intense. It roared and wanted to rush over, like wind blowing clouds, wanting to rush over regardless of the danger. The elephant trainer at that time used various hooks and whips but could not stop it. King Brightness was very frightened and told the trainer, but the trainer could not control it, just like a bad disciple who does not obey the teacher. The elephant ran faster and faster, and the king was very panicked, feeling pain in his heart, thinking that he would surely die. So he spoke a verse: English version: 'It is like seeing the void moving, quickly scattering in all directions, all gathering together, universally seeing it turning like a wheel, the earth is all turning. That elephant is running too fast, like a mountain moving rapidly, the mountains seem to be following it, the rocks, valleys, and rivers in the ravines, the trees are all hitting the body. The king was extremely frightened and in great pain, vowing to pray to the mountain gods, so that he could be safe. The hooks and whips hurt the elephant's body, but because of its strong desire, it did not feel the pain. The elephant ran even faster, like a storm.'

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。　　棘刺鉤𣃆身， 並被山石傷，　　頭髮皆蓬亂， 塵土極坌污，　　衣服復散解， 瓔珞及環玔，　　破落悉墮地。」

爾時大王語調象師言：「如我今者命恐不全。」復說偈言：

「汝好勤方便，　　禁制令使住， 我今如在秤，　　低昂墮死處。」

爾時象師盡力鉤𣃆不能禁制，數數嘆息顏色慚恥淚下盈目，䫌面避王不忍相見，復語王言：「大王！我今當作何計？」即說偈言：

「盡力誦象咒，　　古仙之所說， 鉤𣃆勢力盡，　　都不可禁制。 如人慾死時，　　咒術及妙藥， 越度必至死，　　良藥所不救。」

爾時大王語象師言：「我等今者墮於是處，當作何計？」象師白王：「更無餘方，唯當攀樹。」王聞是語以手攀樹，像即奔走逐于牸象。像既去後，導從諸人始到王所，王即徐步還向軍中。爾時象師尋逐象跡，經于多日，得像還軍。時王在大眾中，像師乘象向于王所，時王瞋忿而作是言：「汝先言象調順可乘，云何以此狂象而欺於我？」象師合掌而白王言：「此實調順，王若不信我今當現象調順之相使王得知。」爾時象師即燒鐵丸以著其前。爾時彼人語象吞丸。時王不聽語彼人言：「汝說調順云何狂逸？」象師長跪合掌而白王言：「如此狂逸，非我所調。」王語之曰：「為是何過，非汝所調？」彼即白王：「像有貪慾以病其心，非我所治。大王當知！如此之病杖捶鉤𣃆所不能治，貪慾壞心亦復如是

現代漢語譯本：『荊棘鉤住了我的身體，又被山石劃傷，頭髮都蓬亂不堪，身上沾滿了塵土，衣服也散開了，瓔珞和環珮都破損掉落在地。』 現代漢語譯本：當時大王對馴象師說：『我如今恐怕性命難保。』又說了偈語：『你好好想辦法，制止它讓它停下來，我現在就像在秤上一樣，忽高忽低，要掉到死亡之處了。』 現代漢語譯本：當時馴象師用盡全力鉤拉也無法制止，連連嘆息，臉色慚愧，眼淚盈眶，背過臉去不敢看國王，又對國王說：『大王！我現在該怎麼辦？』隨即說了偈語：『我用盡全力唸誦馴象的咒語，那是古代仙人所說的，鉤拉的力量也用盡了，都無法制止它。就像人要死的時候，咒語和靈藥，都無法避免死亡，良藥也救不了。』 現代漢語譯本：當時大王對馴象師說：『我們現在落到這個地步，該怎麼辦？』馴象師告訴國王：『沒有其他辦法了，只能爬樹。』國王聽了這話，就用手攀住樹。大象隨即奔跑去追逐母象。大象走後，隨從的人才來到國王身邊，國王慢慢地走回軍中。當時馴象師沿著大象的軌跡，經過多日，才把大象帶回軍中。當時國王在大眾之中，馴象師騎著大象來到國王面前，國王生氣地說：『你先前說大象調順可以騎乘，為何用這頭狂象來欺騙我？』馴象師合掌對國王說：『這大象確實調順，大王若不相信，我現在就展示大象調順的樣子讓大王知道。』當時馴象師就燒紅鐵丸放在大象面前。當時那人叫大象吞下鐵丸。當時國王不聽，對那人說：『你說它調順，為何如此狂暴？』馴象師長跪合掌對國王說：『如此狂暴，不是我所能調教的。』國王問他說：『是因為什麼過錯，你不能調教？』他便告訴國王：『大象因為貪慾而病入心，不是我所能治好的。大王應當知道！這樣的病，用棍棒鞭打和鉤拉都不能治好，貪慾壞心也是如此。』

English version: 'Thorns hooked my body, and I was injured by mountain rocks. My hair is all disheveled, my body is covered in dust, my clothes are torn, and my necklaces and rings are broken and fallen to the ground.' English version: At that time, the great king said to the elephant trainer, 'I am afraid my life is in danger now.' He also spoke in verse: 'You must find a way to restrain it and make it stop. I am now like on a scale, going up and down, about to fall into the place of death.' English version: At that time, the elephant trainer tried his best to pull the hook but could not restrain it. He sighed repeatedly, his face ashamed, tears filling his eyes. He turned away, not daring to look at the king, and said to the king, 'Great King! What should I do now?' Then he spoke in verse: 'I have tried my best to recite the elephant-taming mantras, which were spoken by ancient immortals. The power of the hook is exhausted, and it cannot be restrained at all. Just like when a person is about to die, mantras and miraculous medicines cannot avoid death, and good medicine cannot save them.' English version: At that time, the great king said to the elephant trainer, 'We have fallen into this situation, what should we do?' The elephant trainer told the king, 'There is no other way, we can only climb a tree.' Upon hearing this, the king grabbed a tree with his hands. The elephant then ran off to chase the female elephant. After the elephant left, the attendants came to the king's side, and the king slowly walked back to the army. At that time, the elephant trainer followed the elephant's tracks, and after many days, he brought the elephant back to the army. When the king was among the crowd, the elephant trainer rode the elephant to the king. The king angrily said, 'You said earlier that the elephant was tame and could be ridden, why did you deceive me with this wild elephant?' The elephant trainer put his palms together and said to the king, 'This elephant is indeed tame. If the king does not believe me, I will now show the king the appearance of the elephant being tame.' At that time, the elephant trainer burned iron balls and placed them in front of the elephant. Then that person told the elephant to swallow the iron balls. The king did not listen and said to that person, 'You say it is tame, why is it so wild?' The elephant trainer knelt down, put his palms together, and said to the king, 'Such wildness is not something I can tame.' The king asked him, 'What is the fault that you cannot tame it?' He then told the king, 'The elephant's heart is sick with greed, which is not something I can cure. Great King, you should know! Such a disease cannot be cured by beating with sticks or pulling with hooks, and the corruption of the heart by greed is the same.'

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。」即說偈言：

「欲為心毒箭，　　不知從何生？ 因何得增廣？　　云何可得滅？」

王聞貪慾不可治療，語象師言：「此貪慾病無能治耶？」象師答言：「此貪慾病不可擁護舍而不治。」即說偈言：

「當作諸方便，　　勤求斷欲法， 不知其至趣，　　懷精勤退還。 棄捨五所欲，　　出家修苦行， 為斷欲結故，　　應精勤修道。 或有恣五欲，　　言道足自斷， 若干種作行，　　望得遠離欲。 如是等處處，　　望拔欲根本， 欲林難可拔。　　人天阿修羅， 夜叉鳩槃茶，　　一切有生類， 微細心欲罥，　　繫縛諸眾生， 迴轉有林中，　　無由能自拔。」

王聞貪慾不可斷故甚生怪惑，即說偈言：

「無有能斷滅，　　如此欲怨者， 乃無有一人，　　能滅貪慾耶？ 人天中乃無，　　能滅此欲乎？」

爾時象師而答王言：「轉從他聞，唯佛世尊世界大師有大慈心，一切眾生悉皆如子，身如真金，大人之相以自莊嚴，有自然智，知欲生起滅欲因緣，有無礙心悲愍一切。」時王聞佛大人之聲，即起合掌如華未敷，于大眾前發大誓願：「我以正法護於國土及舍財施，以此功德愿我未來必得成佛，斷除眾生貪慾之患。」

以何因緣而說此事？眾生不知欲因緣及對治故，說是修多羅。

（五四）

複次，佛觀久后使得信心，故不卒為事。

我昔曾聞，尊者優波鞠多林下坐禪，時魔波旬以諸花鬘著其頂上

現代漢語譯本：於是，他說了偈語： 『慾望如同心中的毒箭，不知它從何而生？因何而增長擴大？又該如何才能滅除？』 國王聽聞貪慾無法治療，便問象師：『這貪慾之病難道沒有辦法醫治嗎？』象師回答說：『這貪慾之病不能放任不管，必須加以治理。』接著說了偈語： 『應當採取各種方法，勤奮尋求斷除慾望的方法，如果不知道其最終目標，即使精勤也會退縮。放棄五種慾望，出家修行苦行，爲了斷除慾望的束縛，應當精勤修道。有些人放縱五欲，卻說修行足夠可以自行斷除，他們嘗試各種修行方式，希望能夠遠離慾望。像這樣到處尋求，希望拔除慾望的根本，但慾望之林難以拔除。人、天、阿修羅、夜叉、鳩槃茶，一切有生命的眾生，都被微細的慾望之網所束縛，在輪迴的森林中打轉，無法自行解脫。』 國王聽聞貪慾無法斷除，感到非常奇怪和困惑，於是說了偈語： 『難道沒有誰能夠斷滅如此的慾望之敵嗎？難道沒有一個人能夠滅除貪慾嗎？人天之中難道沒有能夠滅除這慾望的嗎？』 這時，像師回答國王說：『我從他人那裡聽說，只有佛陀世尊，是世界的大師，擁有大慈悲心，視一切眾生如子，身如真金，以大丈夫的相貌莊嚴自身，擁有自然智慧，知道慾望生起和滅除的因緣，擁有無礙的悲憫之心。』國王聽聞佛陀大丈夫的名號，立刻合掌，如含苞待放的花朵，在大眾面前發下大誓願：『我將以正法守護國土，並捨棄財物佈施，以此功德，愿我未來必定能夠成佛，斷除眾生的貪慾之患。』 因為什麼因緣而說這件事呢？因為眾生不知道慾望的因緣和對治方法，所以說了這部經。 （五四） 再次，佛陀觀察到，要過很久才能使人產生信心，所以不會倉促行事。 我曾經聽聞，尊者優波鞠多在樹林下禪坐時，魔王波旬將各種花鬘戴在他的頭上。

English version: Then, he spoke in verse: 'The desire is like a poisonous arrow in the heart, from where does it arise? Why does it grow and expand? And how can it be extinguished?' The king, hearing that desire was incurable, asked the elephant trainer, 'Is there no way to cure this disease of desire?' The elephant trainer replied, 'This disease of desire cannot be ignored; it must be treated.' Then he spoke in verse: 'One should adopt various methods, diligently seek ways to cut off desire. If one does not know the ultimate goal, even diligence will lead to retreat. Abandon the five desires, leave home to practice asceticism. To break the bonds of desire, one should diligently cultivate the path. Some indulge in the five desires, yet say that practice is enough to cut them off on their own. They try various practices, hoping to be free from desire. Seeking everywhere like this, hoping to uproot the root of desire, but the forest of desire is difficult to uproot. Humans, gods, asuras, yakshas, kumbhandas, all living beings are bound by the subtle net of desire, spinning in the forest of samsara, unable to free themselves.' The king, hearing that desire could not be cut off, felt very strange and confused, and then spoke in verse: 'Is there no one who can cut off such an enemy of desire? Is there not a single person who can extinguish desire? Among humans and gods, is there no one who can extinguish this desire?' At this time, the elephant trainer replied to the king, 'I have heard from others that only the Buddha, the World Honored One, is the master of the world, possessing great compassion, regarding all beings as his children, his body like pure gold, adorned with the marks of a great man, possessing natural wisdom, knowing the causes and conditions for the arising and extinguishing of desire, and possessing unobstructed compassion.' The king, hearing the name of the Buddha, the great man, immediately joined his palms, like a flower about to bloom, and made a great vow before the assembly: 'I will protect the country with the righteous Dharma and give away wealth in charity. With this merit, may I surely become a Buddha in the future, cutting off the suffering of desire for all beings.' For what reason is this matter spoken? Because beings do not know the causes and conditions of desire and the methods to counteract it, this sutra is spoken. (54) Furthermore, the Buddha observes that it takes a long time to make people have faith, so he does not act hastily. I once heard that when the Venerable Upagupta was meditating under a tree, Mara Papiyan placed various flower garlands on his head.

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。爾時尊者從禪定起，見其花鬘在於項上，即入定觀誰之所為？知是魔王波旬所作，即以神力以三種死屍系魔王頸。時彼魔王覺尸著頸，遙見尊者知是所作。爾時尊者，即說偈言：

「花鬘嚴飾具，　　比丘所舍離， 死屍極臭穢，　　愛慾者厭惡， 佛子共捔力，　　戰諍誰能勝？ 我今是佛子，　　捨棄汝花鬘， 汝若有力者，　　除去汝死屍。 大海濤波流，　　無能禁制者， 唯有鐵圍山，　　水觸則回返。」

爾時魔王聞是語已欲去死屍，雖盡神力不能使去，如蚊蟻子欲動須彌山王，雖復竭力亦不能動。時魔波旬不能卻尸，尋即飛去，而說偈言：

「若我不能解，　　使余諸勝天， 威德自在者，　　其亦必能解。」

爾時尊者復說偈言：

「帝釋及梵天，　　無能解是者， 設入熾然火，　　及在大海中， 不燋亦不爛，　　如此尸著汝， 不幹不朽壞，　　所在隨逐汝， 無能救解者。　　摩醯首羅天， 及以三天王，　　毗沙門天王， 乃至到梵天，　　如是諸天等， 雖復盡神力，　　無能為解者。」

爾時梵天王見魔盡力不能卻尸，而告之言：「汝莫生憍慢。」即說偈言：

「十力之弟子，　　以己神通力， 由汝輕弄故，　　今故毀辱汝。 誰當有此力，　　而為汝解者？ 猶如大海潮，　　無能制波浪， 譬如以藕系，　　用以懸雪山。 雖盡我神力，　　不能為汝脫， 我雖有大力，　　不及彼沙門

現代漢語譯本：當時，尊者從禪定中起身，看到花鬘戴在自己的脖子上，便入定觀察是誰做的。他知道是魔王波旬所為，就用神力將三具死屍繫在魔王的脖子上。那時，魔王感覺到屍體纏在脖子上，遠遠地看到尊者，知道是尊者所為。當時，尊者就說了偈語： 『花鬘裝飾華麗，是比丘所捨棄的，死屍極其臭穢，是愛慾之人所厭惡的。佛子之間互相較量，戰鬥爭執誰能獲勝？我如今是佛子，捨棄你的花鬘，你如果有力量，就除去你脖子上的死屍。大海的波濤奔流，沒有誰能阻止，只有鐵圍山，水碰到它就會回返。』 當時，魔王聽到這些話，想要去除死屍，雖然用盡神力也不能使之離開，就像蚊子螞蟻想要撼動須彌山王一樣，即使竭盡全力也不能動搖。當時，魔王波旬不能去除屍體，隨即飛走，並說了偈語： 『如果我不能解脫，就讓其他殊勝的天人，那些威德自在者，他們也一定能解脫。』 當時，尊者又說了偈語： 『帝釋和梵天，都不能解脫這個，即使進入熾熱的火焰，或者在大海之中，也不會被燒焦也不會腐爛，這些屍體纏在你身上，不會乾枯也不會腐壞，無論你在哪裡都會跟隨你，沒有誰能救你解脫。摩醯首羅天，以及三位天王，毗沙門天王，乃至到梵天，這些天神等，即使竭盡神力，也沒有誰能為你解脫。』 當時，梵天王看到魔王用盡力量也不能去除屍體，就告訴他說：『你不要生起驕慢。』並說了偈語： 『十力佛的弟子，用自己的神通力，因為你輕慢戲弄，現在才這樣羞辱你。誰能有這樣的力量，來為你解脫呢？就像大海的潮水，沒有誰能阻止波浪，譬如用藕來繫住雪山。即使我用盡神力，也不能為你解脫，我雖然有很大的力量，也比不上那位沙門。』

English version: At that time, the Venerable One arose from meditation and saw the flower garland on his neck. He entered meditation to observe who had done it. He knew it was the work of the demon king Mara. Immediately, he used his divine power to tie three corpses around the demon king's neck. When the demon king felt the corpses on his neck, he saw the Venerable One from afar and knew it was his doing. At that time, the Venerable One spoke a verse: 'The flower garland is a beautiful adornment, which a bhikkhu has abandoned. The corpses are extremely foul and disgusting to those who are attached to desire. When the Buddha's disciples compete, who can win the battle? I am now a disciple of the Buddha, I abandon your flower garland. If you have the power, remove the corpses from your neck. The waves of the great ocean flow, and no one can stop them, except for Mount Iron Ring, which causes the water to return when it touches it.' At that time, the demon king, upon hearing these words, wanted to remove the corpses. Although he exhausted his divine power, he could not make them leave. It was like a mosquito or ant trying to move Mount Sumeru; even with all their strength, they could not move it. Then, Mara could not remove the corpses and immediately flew away, speaking a verse: 'If I cannot release myself, then let the other superior gods, those with majestic power, they will surely be able to release me.' At that time, the Venerable One spoke another verse: 'Indra and Brahma cannot release you from this. Even if you enter a blazing fire or are in the great ocean, you will not be burned or rot. These corpses are attached to you, they will not dry or decay, and they will follow you wherever you go. No one can save you from this. Mahesvara, the three kings of heaven, Vaisravana, and even Brahma, all these gods, even if they exhaust their divine power, none can release you.' At that time, the Brahma king saw that the demon had exhausted his power but could not remove the corpses, and he told him, 'Do not be arrogant.' Then he spoke a verse: 'The disciple of the Ten Powers, with his own divine power, because you were disrespectful and mocked him, now he has humiliated you. Who has the power to release you from this? It is like the tide of the great ocean, no one can stop the waves, like using a lotus stem to tie a snow mountain. Even if I exhaust my divine power, I cannot release you. Although I have great power, I am not as powerful as that śramaṇa.'

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。 如似燈燭明，　　不如大火聚， 火聚雖復明，　　不如日之光。」

魔王聞斯偈已語梵天言：「我當依誰可脫此患？」梵天說偈以答魔言：

「汝速疾向彼，　　求哀而歸依， 神通樂名聞，　　汝盡敗壞失， 如似人跌倒，　　扶地還得起。」

魔作是念：「如來弟子，梵等勝天力無及者，乃為諸梵之所推敬。」魔說偈言：

「佛之弟子等，　　梵王所尊敬， 況復如來德，　　云何可格量？ 我極作惱亂，　　猶故忍悲愍， 而故不為我，　　作諸衰惱事， 能忍護惜我，　　何可得稱說？ 我今始知佛，　　真實大悲者， 體性極悲愍，　　不生怨憎心， 身如金山王，　　光明逾于日。 愚癡冥我心，　　皆作惱亂事， 彼精進堅實，　　未曾有粗語， 恒常見悲愍，　　令我心不悅。」

爾時欲界自在魔王，而作是言：「遍觀三界無能解者，我今唯還歸依尊者乃可得脫。」作是語已向尊者所，五體投地頂禮足下，作如是語：「大德！我于菩提樹下乃至造作百種諸惱以亂于佛，猶不苦我。」即說偈言：

「婆羅聚落中，　　婆羅門村邑， 瞿曇來乞食，　　我令空缽去， 即日不得食，　　然不加毀我。 我曾作惡牛，　　並及毒蛇身， 五百車濁水，　　令佛不得飲， 皆知是我作，　　不曾出惡言。 我所作既少，　　汝極毀辱我， 人天阿修羅，　　一切皆輕蔑， 毀我壞名稱，　　以尸苦惱我

現代漢語譯本： 『就像燈燭的光明，不如大火聚集的光亮；大火聚集的光亮雖然明亮，也不如太陽的光芒。』 魔王聽了這偈語后，對梵天說：『我應當依靠誰才能擺脫這禍患？』梵天用偈語回答魔王說： 『你應當趕快去向他，哀求並歸依他；你所貪戀的神通、快樂和名聲，都將徹底敗壞喪失；就像人跌倒了，扶著地還能站起來。』 魔王心想：『如來的弟子，連梵天等強大的天神都比不上，他們都受到諸梵的尊敬。』魔王說偈語道： 『佛的弟子們，都受到梵王的尊敬，更何況如來的德行，又怎麼可以衡量呢？我極力地惱亂他，他仍然忍受著悲憫；而且不因為我，就做出任何使我衰敗惱怒的事情；他能忍耐愛護我，這怎麼能用言語來稱讚呢？我今天才知道佛，是真正具有大悲心的人，他的本性極其慈悲，不生怨恨之心，他的身軀如同金山之王，光明勝過太陽。 我愚癡的心，做了種種惱亂的事情，他精進堅實，從未說過粗暴的話，總是展現悲憫，使我心中不悅。』 這時，欲界自在的魔王，這樣說道：『遍觀三界，沒有誰能解救我，我現在只有歸依尊者才能得以解脫。』說完這話，就向尊者所在的地方，五體投地頂禮足下，這樣說道：『大德！我在菩提樹下，甚至製造了百種惱亂來擾亂佛陀，他仍然不責怪我。』隨即說偈語道： 『在婆羅聚落中，婆羅門村邑里，喬達摩來乞食，我讓他空缽而回，當天沒有得到食物，但他沒有因此責怪我。 我曾經變成惡牛，以及毒蛇的身體，用五百車渾濁的水，讓佛陀無法飲用，大家都知道是我做的，他也不曾說出惡言。 我所做的惡行很少，你卻極力地毀辱我，使人天阿修羅，一切都輕視我，毀壞我的名聲，用屍體來苦惱我。』

English version: 'Like the light of a lamp, it is not as bright as a gathering of great fire; though the gathering of fire is bright, it is not as bright as the light of the sun.' Having heard this verse, the demon king said to Brahma, 'Who should I rely on to escape this calamity?' Brahma answered the demon king with a verse: 'You should quickly go to him, beg for mercy and take refuge in him; the supernatural powers, pleasures, and fame you crave will all be completely ruined and lost; just like a person who falls, they can still get up by holding onto the ground.' The demon king thought, 'The disciples of the Tathagata, even the powerful gods like Brahma cannot compare to them, and they are respected by all the Brahmas.' The demon king spoke in verse: 'The Buddha's disciples are respected by Brahma, let alone the virtues of the Tathagata, how can they be measured? I tried my best to disturb him, yet he still endures with compassion; and he does not, because of me, do anything that would cause me to decline or be annoyed; he can endure and cherish me, how can this be praised in words? Today I know that the Buddha is truly a person of great compassion, his nature is extremely merciful, and he does not harbor resentment; his body is like the king of golden mountains, and his light surpasses the sun. My foolish heart has done all sorts of disturbing things, yet he is diligent and steadfast, never speaking harsh words, always showing compassion, which makes me unhappy.' At this time, the demon king of the desire realm said, 'Looking throughout the three realms, there is no one who can save me, now I can only take refuge in the Venerable One to be liberated.' Having said this, he went to where the Venerable One was, prostrated himself with his five limbs touching the ground, and said, 'Great Virtue! Under the Bodhi tree, I even created a hundred kinds of disturbances to trouble the Buddha, yet he still does not blame me.' Then he spoke in verse: 'In the town of Bharu, in the Brahmin villages, when Gautama came to beg for food, I made him go back with an empty bowl, and he did not get food that day, but he did not blame me for it. I once transformed into a vicious ox, and the body of a poisonous snake, using five hundred carts of muddy water, preventing the Buddha from drinking, everyone knew it was me, but he never spoke harsh words. The evil deeds I have done are few, yet you have tried your best to insult me, causing humans, gods, and asuras, all to despise me, ruining my reputation, and tormenting me with corpses.'

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。」

爾時尊者告魔王言：「汝今不善惡物，云何聲聞比於世尊？」即說偈言：

「云何以葶藶，　　用比于須彌？ 螢火之微明，　　以比于日光？ 一掬之少水，　　比方于大海？ 佛有大悲心，　　聲聞無大悲。 如來以大悲，　　恕汝種種過， 我亦隨佛意，　　欲生汝善根。」

爾時魔王聞斯語已，復說偈言：

「聽我說佛德，　　福利威光盛， 彼之所有分，　　斷諸愛慾者， 忍辱不起嫌，　　我以愚癡故， 日日常觸惱，　　如母愛一子。」

優波鞠多語波旬言：「汝聽我語，于如來所數作諸惡，欲得洗除生諸善根，無過唸佛世尊最上。」即說偈言：

「如是因緣故，　　知佛見長遠， 未曾於汝所，　　生於不愛心。 彼第一智尊，　　欲成汝信心， 常發親愛語，　　智者少生信， 便得涅槃樂。　　今我略為汝， 說法愚癡冥，　　黑闇之過患， 汝今生信故，　　則為洗除盡。」

爾時魔王身毛皆豎，如波曇花種種起觸惱，猶如子作過，父猶愛之，心過大地忍，不曾見過責，是彼仙中勝，若少信佛洗除前過。時彼魔王在尊者前，唸佛功德禮尊者足，作如是言：「尊者救我與我敬心，汝當發心卻我頸懸。我雖惱觸，愿起慈心為我除舍。」尊者答言：「共汝作要，后乃當脫。」魔言：「何等是言要？」尊者答言：「汝從今日莫惱比丘。」魔即白言：「我更不惱觸。」尊者言：「汝之所知，佛去百年始有我出

現代漢語譯本 當時，尊者對魔王說：『你這個不善的惡物，怎麼能拿聲聞弟子和世尊相比呢？』 隨即說了偈語： 『怎麼能用葶藶，去和須彌山相比呢？螢火蟲的微弱光芒，怎麼能和太陽的光輝相比呢？一捧少量的水，怎麼能和大海相比呢？佛有偉大的慈悲心，而聲聞弟子沒有偉大的慈悲心。 如來以大慈悲，寬恕你種種的過錯，我也隨順佛的意願，想要讓你生出善根。』 當時，魔王聽了這些話后，又說了偈語： 『請聽我說佛的功德，他的福德和威光多麼盛大，他所擁有的那一部分，是那些斷除愛慾的人所擁有的，他忍辱而不生嫌隙，我因為愚癡的緣故，每天都去觸惱他，但他卻像母親愛護自己的孩子一樣。』 優波鞠多對波旬說：『你聽我說，你在如來那裡多次作惡，想要洗除罪過，生出善根，沒有比唸佛世尊更殊勝的了。』 隨即說了偈語： 『因為這樣的因緣，知道佛的見識長遠，從未對你產生過不喜愛的心。那位第一智慧的尊者，想要成就你的信心，常常發出親切的愛語，有智慧的人稍微生出一點信心，便能得到涅槃的快樂。 現在我為你略說，愚癡和黑暗的過患，你現在生出信心，就能洗除一切罪過。』 當時，魔王全身的毛都豎了起來，像波曇花一樣，種種的觸惱都生起，就像兒子犯了錯，父親仍然愛他一樣，他的心量超過大地，忍耐著不曾責備，他是仙人中的殊勝者，如果稍微相信佛，就能洗除以前的過錯。 當時，魔王在尊者面前，唸誦佛的功德，禮拜尊者的腳，這樣說道：『尊者救救我，給我敬畏之心，您應當發心解除我脖子上的懸掛。我雖然觸惱您，愿您生起慈悲心為我解除。』 尊者回答說：『和你約定，以後再解除。』 魔王問：『什麼約定？』 尊者回答說：『你從今天起不要再惱亂比丘。』 魔王立刻回答說：『我再也不惱亂了。』 尊者說：『你所知道的，佛陀去世百年後我才出現。』

English version At that time, the Venerable One said to the Demon King: 'You are an evil and unwholesome being, how can a Śrāvaka be compared to the World Honored One?' Then he spoke in verse: 'How can one compare a mustard seed to Mount Sumeru? How can the faint light of a firefly be compared to the light of the sun? How can a handful of water be compared to the great ocean? The Buddha has great compassion, while the Śrāvakas do not have great compassion. The Tathagata, with great compassion, forgives your various transgressions, and I also follow the Buddha's intention, wishing to generate good roots in you.' At that time, the Demon King, having heard these words, spoke in verse again: 'Listen to me speak of the Buddha's virtues, his blessings and majestic light are so great, that portion which he possesses, is possessed by those who have severed all desires, he endures insults without resentment, I, because of my ignorance, constantly annoy him, yet he loves me like a mother loves her child.' Upagupta said to Pāpīyas: 'Listen to my words, you have committed many evils against the Tathagata, if you wish to wash away your sins and generate good roots, there is nothing more supreme than contemplating the Buddha, the World Honored One.' Then he spoke in verse: 'Because of such causes and conditions, knowing the Buddha's vision is far-reaching, he has never harbored any dislike for you. That supreme wise one, wishing to establish your faith, always speaks with loving kindness, those with wisdom, upon generating a little faith, will attain the bliss of Nirvana. Now I will briefly explain to you, the faults of ignorance and darkness, if you now generate faith, then all your sins will be washed away.' At that time, the Demon King's hair stood on end, like the blossoming of a lotus, all kinds of annoyances arose, just as a father still loves his son even when he has made mistakes, his heart is greater than the earth, enduring without ever blaming, he is the most excellent among the immortals, if one has a little faith in the Buddha, one can wash away past transgressions. At that time, the Demon King, in front of the Venerable One, recited the Buddha's virtues, bowed at the Venerable One's feet, and said: 'Venerable One, save me, give me a heart of reverence, you should resolve to remove the hanging from my neck. Although I have annoyed you, I wish you would generate compassion and remove it for me.' The Venerable One replied: 'I will make an agreement with you, and then I will remove it later.' The Demon King asked: 'What is the agreement?' The Venerable One replied: 'From today onwards, do not disturb the Bhikkhus.' The Demon King immediately replied: 'I will not disturb them anymore.' The Venerable One said: 'As you know, I will only appear a hundred years after the Buddha's passing.'

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。」即說偈言：

「三界之真濟，　　我見彼法身， 不見金色身，　　無惱為我現， 示我佛形相，　　我今極希望， 愛于如來形。」

爾時魔王語尊者言：「我亦作要誓言。汝若見形莫為卒禮，以一切種智慎莫禮我，我作佛相慎莫為禮。」即說偈言：

「以謙敬唸佛，　　為我作禮者， 則為燒滅我。　　我有何勢力， 能受離欲敬？　　喻如伊蘭芽， 為象鼻所押，　　破壞無所任。 我若受敬者，　　其事亦如是。」

尊者答言：「我不歸命，汝亦不負言要。」魔復語尊者言：「待我須臾間。」即入空林中，而說偈言：

「我先惑手羅，　　現金熾盛身， 佛身不思議，　　我作如是形， 身現熾光明，　　逾過於日月， 悅樂眾人目，　　明如飲甘露。」

尊者答言：「汝今為我如先好作。」魔答言：「諾，我今當作。」即為卻尸。爾時魔王即入空林，現作佛形如作伎家，種種自莊嚴，如來之色貌，現於大人相，能生寂滅眼，喻如新畫像。當作開發時，莊嚴於此林，看視無厭足。圓光一尋化作佛形，舍利弗侍右，目連處左，阿難隨後執持佛缽。

尊者摩訶迦葉、阿尼盧頭、須菩提，如是等諸大聲聞千二百五十人侍佛左右，猶如半月現佛相貌，向尊者優波鞠多所。尊者見佛相貌極生歡喜，即從坐起觀佛形相，咄哉惡無常，無有悲愍心，妙色金山王，云何而破壞？牟尼身如是，為無常所摧滅

現代漢語譯本：接著，他說偈語道： 『三界真正的救濟者，我見到他的法身， 看不到金色的身軀，無惱地為我顯現， 向我展示佛的形象，我現在非常希望， 愛慕如來的形貌。』 當時，魔王對尊者說：『我也要發誓。你如果見到（佛的）形象，不要立刻行禮，要以一切種智謹慎，不要禮拜我，我如果化作佛的形象，千萬不要禮拜。』接著，他說偈語道： 『以謙敬的心念佛，為我作禮的人， 就等於燒滅我。我有什麼力量， 能接受離欲的敬禮？譬如伊蘭的嫩芽， 被象鼻壓住，破壞得毫無用處。 我如果接受敬禮，情況也是這樣。』 尊者回答說：『我不歸命於你，你也不要違背誓言。』魔又對尊者說：『等我一會兒。』隨即進入空林中，並說偈語道： 『我先前迷惑手羅，現在顯現熾盛的身軀， 佛身不可思議，我化作這樣的形象， 身體顯現熾盛的光明，超過日月的光輝， 使眾人喜悅，明亮如飲甘露。』 尊者回答說：『你現在為我像先前那樣好好地做。』魔回答說：『好，我現在就做。』隨即隱去身形。當時，魔王進入空林，化作佛的形象，如同戲班的藝人，種種自我裝飾，呈現如來的容貌，顯現大丈夫相，能使人產生寂滅的眼神，如同新畫的畫像。當他開始顯現時，裝飾著這片樹林，讓人看視而不會厭倦。一尋圓光化作佛的形象，舍利弗侍立在右邊，目連在左邊，阿難隨後拿著佛缽。 尊者摩訶迦葉、阿尼盧頭、須菩提，像這樣的一千二百五十位大聲聞侍立在佛的左右，如同半月一般顯現佛的相貌，向尊者優波鞠多走來。尊者見到佛的相貌，非常歡喜，立即從座位上站起來觀看佛的形象，感嘆道：『唉，可惡的無常啊，沒有一絲悲憫之心，如此美妙的金山之王，怎麼會被破壞呢？牟尼的身軀就是這樣，被無常所摧毀。』

English version: Then he spoke in verse: 'The true savior of the three realms, I see his Dharma body, I do not see the golden body, appearing to me without affliction, Showing me the form of the Buddha, I now greatly hope, Loving the form of the Tathagata.' At that time, the demon king said to the Venerable: 'I also make a vow. If you see the form (of the Buddha), do not immediately bow, but with all-knowing wisdom be cautious, do not worship me. If I transform into the form of the Buddha, do not worship me.' Then he spoke in verse: 'Those who, with humble respect, think of the Buddha and bow to me, Are like burning me to ashes. What power do I have, To receive the reverence of those who are free from desire? It is like the sprout of the Eranda plant, Crushed by the elephant's trunk, destroyed and useless. If I were to receive reverence, the situation would be the same.' The Venerable replied: 'I do not take refuge in you, and you should not break your vow.' The demon again said to the Venerable: 'Wait for me a moment.' Then he entered the empty forest and spoke in verse: 'I previously deluded Hand Luo, now I manifest a blazing body, The Buddha's body is inconceivable, I transform into such a form, My body manifests blazing light, surpassing the brilliance of the sun and moon, Delighting the eyes of all, as clear as drinking nectar.' The Venerable replied: 'Now, for me, do as you did before.' The demon replied: 'Yes, I will do it now.' Then he disappeared. At that time, the demon king entered the empty forest, transforming into the form of the Buddha, like a performer in a troupe, adorning himself in various ways, presenting the appearance of the Tathagata, manifesting the marks of a great man, capable of producing eyes of tranquility, like a newly painted picture. When he began to manifest, he adorned this forest, making it so that one would not tire of looking. A circle of light, one fathom in diameter, transformed into the form of the Buddha, with Sariputra standing on the right, Maudgalyayana on the left, and Ananda following, holding the Buddha's bowl. The Venerable Mahakasyapa, Aniruddha, Subhuti, and other great Sravakas, one thousand two hundred and fifty in number, stood on the left and right of the Buddha, like a half-moon, displaying the Buddha's appearance, approaching the Venerable Upagupta. The Venerable, seeing the Buddha's appearance, was very happy, and immediately rose from his seat to observe the Buddha's form, exclaiming: 'Alas, evil impermanence, without a trace of compassion, such a beautiful king of golden mountains, how could it be destroyed? The body of the Muni is like this, destroyed by impermanence.'

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。爾時尊者作觀心，其意欲擾亂，我今實見佛掌如蓮華，而作如是言：「嗚呼盛妙色，不可具廣說。」即說偈言：

「面過蓮花敷，　　目如青蓮葉， 身形殊華林，　　相好過於月， 甚深喻如海，　　安住如須彌， 威德過於日，　　行過師子王， 眼瞬如牛王，　　色殊于真金。」

爾時尊者倍生喜敬，大喜充滿轉增歡喜，即說偈言：

「嗚呼清凈業，　　獲是美妙報， 業緣之所得，　　非是現作業。 百千億劫中，　　身口作凈行， 修施及戒忍，　　並禪與智慧。 決定作正行，　　以是自莊嚴， 眾人眼所愛，　　清凈無垢穢。 現是形相時，　　怨家皆歡喜， 況我於今日，　　而當不愛敬？」

如是思憶，唯作佛想不念于魔，即從坐起，五體投地而為作禮。魔時即驚作如是言：「大德何故違要？」尊者言：「作何言要？」魔言：「先要莫禮，今何故禮？」尊者從地起，即說偈言：

「眼所愛樂見，　　擬心禮于佛， 我今實不為，　　恭敬禮汝足。」

爾時魔王言：「汝五體投地為我作禮，云何說言我不敬汝。」尊者語魔言：「我不敬禮，汝亦不違言誓，喻如以泥木造作佛像，世間人天皆共禮敬。爾時不敬于泥木，欲敬禮佛故，我禮佛色像，不為禮魔形。」聞是語已還複本形，禮尊者足還昇天上。

以何因緣而說此事？諸大聲聞等欲使諸檀越普供養眾僧令不所乏，又令比丘亦聞法奉行，以是故應為四眾說法

現代漢語譯本：當時，這位尊者觀察自己的內心，發現自己的意念想要擾亂，他心想：『我確實看見佛的手掌像蓮花一樣，』於是就說：『啊，多麼美好莊嚴的色彩啊，無法用言語完全描述。』隨即說了偈語： 『面容像盛開的蓮花，眼睛像青蓮的葉子，身形像美麗的樹林，相貌美好勝過月亮，深邃的智慧像大海一樣，安住的姿態像須彌山，威德勝過太陽，行走像獅子王一樣，眼睛轉動像牛王，光澤勝過真金。』 當時，這位尊者更加生起歡喜和敬意，內心充滿喜悅，更加歡喜，隨即說了偈語： 『啊，多麼清凈的業力啊，才能獲得如此美好的果報，這是業緣所得到的，不是現在才造作的。在百千億劫中，身口意都行持清凈的行為，修習佈施、持戒和忍辱，以及禪定和智慧。決定行持正道，以此來莊嚴自身，為眾人所喜愛，清凈沒有污垢。當顯現這樣的形相時，連怨家都會歡喜，更何況我今天，怎麼能不愛戴敬仰呢？』 這樣思索著，心中只有佛的念頭，沒有魔的念頭，隨即從座位上站起來，五體投地向佛禮拜。這時，魔驚慌地說：『大德，你為什麼違背誓言？』尊者說：『我有什麼誓言？』魔說：『先前約定不禮拜，現在為什麼禮拜？』尊者從地上站起來，隨即說了偈語： 『眼睛所喜愛看到的，心中想要禮拜的是佛，我今天實在不是爲了恭敬禮拜你的腳。』 這時，魔王說：『你五體投地為我禮拜，怎麼說不敬拜我呢？』尊者對魔說：『我不是在敬拜你，你也沒有違背誓言，比如用泥土或木頭塑造佛像，世間的人天都共同禮拜。那時不是在敬拜泥土或木頭，而是想要敬拜佛，我禮拜的是佛的色相，不是禮拜魔的形體。』聽了這話后，魔恢復了原來的樣子，禮拜尊者的腳，然後升到天上去了。 因為什麼因緣而說這件事呢？是爲了讓各位大聲聞等，能夠使各位檀越普遍供養眾僧，使他們不缺乏所需，也讓比丘們聽聞佛法並奉行，因此應該為四眾說法。

English version: At that time, the Venerable One observed his own mind and found that his intention was to cause disturbance. He thought, 'I truly see the Buddha's palm like a lotus flower,' and then said, 'Oh, how magnificent and beautiful the colors are, impossible to fully describe with words.' He then spoke a verse: 'The face is like a blooming lotus, the eyes like the leaves of a blue lotus, the form like a beautiful forest, the features more beautiful than the moon, the profound wisdom like the sea, the steadfastness like Mount Sumeru, the majesty surpassing the sun, the gait like a lion king, the eyes moving like a bull king, the luster surpassing pure gold.' At that time, the Venerable One felt even more joy and reverence, his heart filled with delight, and he became even more joyful. He then spoke a verse: 'Oh, what pure karma it is, to receive such beautiful rewards. This is obtained through karmic conditions, not something created in the present. For hundreds of millions of kalpas, body, speech, and mind have practiced pure conduct, cultivating generosity, precepts, and patience, as well as meditation and wisdom. Determined to practice the right path, using this to adorn oneself, loved by all, pure and without defilement. When such a form appears, even enemies will rejoice, how much more so should I today, not love and revere?' Thinking in this way, his mind was only on the Buddha, not on the demon. He then rose from his seat and prostrated himself, touching the ground with his five limbs, in worship of the Buddha. At this time, the demon was startled and said, 'Great One, why do you break your vow?' The Venerable One said, 'What vow do I have?' The demon said, 'You agreed not to bow, why are you bowing now?' The Venerable One rose from the ground and then spoke a verse: 'What the eyes love to see, what the heart desires to worship is the Buddha. Today, I am truly not bowing in reverence to your feet.' At this time, the demon king said, 'You prostrated yourself with your five limbs to worship me, how can you say you are not revering me?' The Venerable One said to the demon, 'I am not revering you, and you have not broken your vow. It is like when a Buddha image is made of mud or wood, people and gods in the world all worship it. At that time, they are not revering the mud or wood, but rather they want to revere the Buddha. I am bowing to the Buddha's form, not bowing to the demon's form.' After hearing these words, the demon returned to his original form, bowed at the Venerable One's feet, and then ascended to the heavens. For what reason is this story told? It is so that the great Sravakas can enable all the donors to universally support the Sangha, so that they will not lack what they need, and also so that the Bhikkhus will hear the Dharma and practice it. Therefore, the Dharma should be taught to the four assemblies.

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。若欲贊佛者，應當作是說，雖斷欲結使，不覺為作禮。

大莊嚴論經卷第十

（五五）

複次，若人讚佛得大果報，為諸眾人之所恭敬，是故應當勤心贊敬。

我昔曾聞，迦葉佛時有一法師為眾說法，于大眾中贊迦葉佛，以是緣故命終生天，於人天中常受快樂。于釋迦文佛般涅槃后百年，阿輸伽王時，為大法師得羅漢果，三明六通具八解脫，常有妙香，從其口出。時彼法師去阿輸伽王不遠，為眾說法，口中香氣達于王所。王聞香氣心生疑惑，作是思惟：「彼比丘者為和妙香含于口耶？香氣乃爾。」作是念已，語比丘言：「開口。」時比丘開口都無所有。復語漱口。既漱口已猶有香氣。比丘白王：「何故語我張口漱口？」時王答言：「我聞香氣心生疑故，使汝張口及以漱口，香氣逾盛，惟有此香，口無所有。」王語比丘：「愿為我說。」比丘微笑，即說偈言：

「大地自在者，　　今當爲汝說， 此非沉水香，　　復非花葉莖， 栴檀等諸香，　　和合能出是。 我生希有心，　　而作如是言， 由昔贊迦葉，　　便獲如是香。 彼佛時已合，　　與新香無異， 晝夜恒有香，　　未曾有斷絕。」

王言：「大德久近得此香。」比丘答曰：「久已得之，王今善聽。往昔過去有佛名曰迦葉，我于彼時精勤修集而得此香。」時王聞已生希有心，而問比丘：「我猶不悟，唯愿解說

現代漢語譯本：如果想要讚美佛陀，應當這樣說：『雖然斷除了對慾望的束縛，卻不覺得是在行禮。』 現代漢語譯本：大莊嚴論經卷第十 現代漢語譯本：（五五） 現代漢語譯本：再者，如果有人讚美佛陀，會得到巨大的果報，受到眾人的尊敬，因此應當勤勉地讚美和敬奉。 現代漢語譯本：我過去曾聽說，在迦葉佛時期，有一位法師為大眾說法，在大眾中讚美迦葉佛，因為這個緣故，他命終后昇天，在人天之中常常享受快樂。在釋迦牟尼佛涅槃后一百年，阿輸伽王時期，他成為一位大法師，證得羅漢果，具足三明六通八解脫，口中常常散發出美妙的香氣。當時，這位法師離阿輸伽王不遠，為眾人說法，口中的香氣傳到了國王那裡。國王聞到香氣，心中疑惑，心想：『那位比丘難道是口中含著美妙的香料嗎？香氣竟然如此。』這樣想著，就對比丘說：『張開嘴。』當時比丘張開嘴，裡面什麼都沒有。國王又說：『漱口。』漱口之後，仍然有香氣。比丘問國王：『為什麼讓我張嘴漱口？』國王回答說：『我聞到香氣，心中疑惑，所以讓你張嘴和漱口，香氣反而更濃了，只有香氣，口中什麼都沒有。』國王對比丘說：『希望你能為我解釋。』比丘微笑，隨即說了偈語： 現代漢語譯本：『大地自在者，現在我將為你說明，這並非沉香，也非花葉莖，檀香等各種香，混合才能產生這種香氣。我生起稀有的心，說了這樣的話，因為過去讚美迦葉佛，便獲得了這樣的香氣。那時所散發的香氣，與現在的新香沒有區別，日夜都有香氣，從未斷絕。』 現代漢語譯本：國王說：『大德，你得到這種香氣多久了？』比丘回答說：『很久了，國王您仔細聽。過去很久以前，有一位佛名叫迦葉，我在那時精勤修行，才得到這種香氣。』當時國王聽了，心中生起稀有的想法，就問比丘：『我還是不明白，希望你能解釋。』

English version: If one wishes to praise the Buddha, one should say, 'Although the fetters of desire are severed, one does not feel as if one is performing a prostration.' English version: The Great Adornment Treatise, Scroll 10 English version: (55) English version: Furthermore, if a person praises the Buddha, they will receive great karmic rewards and be respected by all. Therefore, one should diligently praise and revere. English version: I once heard that during the time of the Buddha Kasyapa, there was a Dharma master who preached to the assembly. In the assembly, he praised the Buddha Kasyapa. Because of this, after his life ended, he was reborn in the heavens, where he constantly enjoyed happiness among humans and gods. One hundred years after the Parinirvana of Shakyamuni Buddha, during the reign of King Ashoka, he became a great Dharma master, attained the Arhatship, possessed the three insights, six supernormal powers, and eight liberations. A wonderful fragrance constantly emanated from his mouth. At that time, this Dharma master was not far from King Ashoka, and while he was preaching to the people, the fragrance from his mouth reached the king. The king smelled the fragrance and was puzzled, thinking, 'Could that Bhikkhu be holding a wonderful fragrance in his mouth? The fragrance is so strong.' With this thought, he said to the Bhikkhu, 'Open your mouth.' At that time, the Bhikkhu opened his mouth, and there was nothing inside. The king then said, 'Rinse your mouth.' After rinsing his mouth, the fragrance was still there. The Bhikkhu asked the king, 'Why did you ask me to open my mouth and rinse it?' The king replied, 'I smelled the fragrance and was puzzled, so I asked you to open your mouth and rinse it. The fragrance has become even stronger. There is only the fragrance, and nothing in your mouth.' The king said to the Bhikkhu, 'I hope you can explain this to me.' The Bhikkhu smiled and then spoke a verse: English version: 'O sovereign of the earth, I will now explain to you, this is not agarwood, nor is it from flowers, leaves, or stems. It is not from sandalwood or other fragrances combined. I had a rare thought and spoke these words. Because I praised the Buddha Kasyapa in the past, I obtained this fragrance. The fragrance emitted at that time is no different from the new fragrance now. The fragrance is constant day and night, and has never ceased.' English version: The king said, 'Great Virtue, how long have you had this fragrance?' The Bhikkhu replied, 'I have had it for a long time. King, please listen carefully. Long ago in the past, there was a Buddha named Kasyapa. At that time, I diligently cultivated and obtained this fragrance.' When the king heard this, he had a rare thought and asked the Bhikkhu, 'I still do not understand, I hope you can explain.'

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。」時彼比丘而白王言：「大王！至心善聽！我于迦葉佛時作說法比丘，在大眾前，生歡喜心讚歎彼佛。」即說偈言：

「金色身晃曜，　　歡喜生讚歎， 因此福德力，　　在在受生處， 身身隨此業，　　常有如此香， 勝於優缽羅，　　及以瞻卜香。 香氣既充塞，　　聞者皆欣悅， 如飲甘露味，　　服之無厭足。」

爾時大王聞斯語已，身毛皆豎，而作是言：「嗚呼！贊佛功德乃獲是報。」比丘答言：「大王！勿謂是果，受報如此。」復說偈言：

「名稱與福德，　　色力及安樂， 已有此功德，　　人無輕賤者。 威光可愛樂，　　意志深弘廣， 能離諸過惡，　　皆由贊佛故。 如斯之福報，　　賢智乃能說， 受身既以盡，　　獲于甘露跡。」

爾時大王復問比丘：「贊佛功德其事云何？」爾時比丘說偈答言：

「我于大眾中，　　贊佛實功德， 由是因緣故，　　名稱滿十方。 說佛諸善業，　　大眾聞歡喜， 形貌皆熙怡，　　由前贊佛故。 顏色有威光，　　說法得盡苦， 彼如來所說，　　與諸修善者。 作樂因緣故，　　得樂之果報， 云何名之佛？　　說言有十力。 諸有得此法，　　不為人所輕， 況諸說法者，　　升於法座上， 贊立佛功德，　　降伏諸外道。 以贊佛德故，　　獲于上妙身， 便為諸人說，　　可樂之正道。 以是因緣故，　　猶如秋滿月， 為眾之所愛。　　讚歎佛實德， 窮劫猶難盡，　　假使舌消澌， 終不中休廢

現代漢語譯本： 當時，那位比丘對國王說：『大王！請您誠心諦聽！我在迦葉佛時期，曾作為一位說法比丘，在大眾面前，以歡喜心讚歎那位佛。』隨即說了偈語： 『金色身軀光芒閃耀，我心生歡喜讚歎，因此福德之力，無論轉生何處，身體都隨此業力，常有如此香氣，勝過優缽羅花，以及瞻卜花。香氣瀰漫充塞，聞者都感到欣悅，如同飲用甘露美味，服用后沒有厭足。』 當時，大王聽了這些話后，全身汗毛都豎了起來，說道：『啊！讚歎佛的功德竟然能獲得這樣的果報。』比丘回答說：『大王！不要認為這只是果報，所受的果報就是如此。』又說了偈語： 『名聲與福德，容貌、力量和安樂，已經有了這些功德，人們不會輕視。威光令人喜愛，意志深遠而弘大，能夠遠離各種過錯和惡行，都是因為讚歎佛的緣故。這樣的福報，只有賢明智慧的人才能說清楚，當此身消亡后，就能獲得甘露的境界。』 當時，大王又問比丘：『讚歎佛的功德究竟是怎麼回事？』當時，比丘用偈語回答說： 『我在大眾之中，讚歎佛的真實功德，因為這個因緣，名聲傳遍十方。講述佛的各種善業，大眾聽了都歡喜，容貌都變得喜悅，都是因為之前讚歎佛的緣故。容顏有威光，說法能夠解脫痛苦，那些如來所說的，與那些修行善業的人們。因為造樂的因緣，得到快樂的果報，為什麼稱之為佛？說他有十種力量。凡是得到這種法的人，不會被人輕視，更何況是那些說法的人，登上法座，讚揚佛的功德，降伏各種外道。因為讚歎佛的功德，獲得殊勝的妙身，便為眾人講述，令人喜愛的正道。因為這個因緣，如同秋天的滿月，為眾人所喜愛。讚歎佛的真實功德，即使窮盡劫數也難以說完，即使舌頭都消融了，也終究不會停止。』

English version: At that time, the bhikkhu said to the king, 'Great King! Please listen attentively! During the time of Kasyapa Buddha, I was a Dharma-preaching bhikkhu. In front of the assembly, I praised that Buddha with a joyful heart.' Then he spoke in verse: 'A golden body shines brightly, I joyfully praised him, Because of this merit, Wherever I am reborn, My body follows this karma, Always having such fragrance, Surpassing the utpala and champak flowers. The fragrance fills the air, Those who smell it are delighted, Like drinking the taste of nectar, Never tiring of it.' At that time, the king, upon hearing these words, had all the hairs on his body stand on end, and said, 'Oh! Praising the virtues of the Buddha brings such rewards.' The bhikkhu replied, 'Great King! Do not think this is just a reward; the reward received is like this.' He then spoke in verse: 'Name and merit, Appearance, strength, and happiness, Having these merits, People will not despise you. Majestic and lovely, With a deep and vast will, Able to be free from all faults and evils, All because of praising the Buddha. Such blessings, Only the wise can explain, When this body is exhausted, One attains the path of nectar.' At that time, the king again asked the bhikkhu, 'What exactly is the merit of praising the Buddha?' The bhikkhu then answered in verse: 'In the midst of the assembly, I praised the true merits of the Buddha, Because of this cause, My name spread in all ten directions. Speaking of the Buddha's good deeds, The assembly listened with joy, Their faces became cheerful, All because of praising the Buddha before. Complexion has a majestic light, Preaching the Dharma leads to the end of suffering, What the Tathagata has spoken, Is for those who cultivate good deeds. Because of the cause of creating joy, One receives the reward of happiness, Why is he called Buddha? It is said he has ten powers. Those who obtain this Dharma, Will not be despised by others, How much more so those who preach the Dharma, Ascending the Dharma seat, Praising the merits of the Buddha, Subduing all the heretics. Because of praising the Buddha's virtues, One obtains a sublime body, And then speaks to the people, The delightful right path. Because of this cause, Like the full moon in autumn, One is loved by all. Praising the true virtues of the Buddha, Even if the kalpas are exhausted, it is difficult to finish, Even if the tongue were to melt away, It would never cease.'

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。　　常作如是心， 世世受生處，　　言說悉辯了。 說佛自然智，　　增長眾智慧， 以是因緣故，　　所生得勝智。 說一切世間，　　皆是業緣作， 聞已獲諸善，　　由離諸惡故。 生處離諸過，　　貪瞋我見等， 如油注熱鐵，　　皆悉消涸盡。 如此等諸事，　　何處不適意？ 我以因緣箭，　　壞汝諸網弓， 復已言辯父，　　思惟善說母。」

爾時大王聞斯偈已，即起合掌，而作是言：「所說極妙，善入我心。」王說偈言：

「聞說我意解，　　嘆佛功德果， 略而言說之，　　常應讚歎佛。」

以何因緣而說此事？為說法者得大果報，諸有說法應生喜心。

（五六）

複次，有大功德猶修無倦，況無福者而當懈慢？

我昔曾聞，尊者摩訶迦葉，入諸禪定解脫三昧，欲使修福眾生下善種子獲福無量，于其晨朝著佛所與僧伽梨衣，而往乞食。時有睹者，即說偈言：

「讚歎彼勝者，　　著于如來衣， 人天八部前，　　佛分座令坐。」

時佛亦復讚歎迦葉，即說偈言：

「汝今修行善，　　如月漸增長， 如空中動手，　　無有障礙者， 身如清凈水，　　無有諸塵翳， 佛常于眾前，　　讚歎其功德。 乃至未來世，　　彌勒成佛時， 亦復讚歎彼，　　而告大眾言： 『此是牟尼尊，　　苦行之弟子， 具十二頭陀，　　少欲知足中， 最名為第一，　　此名為迦葉。』 人天八部前，　　讚歎其功德

現代漢語譯本 『常作如是心，世世受生處，言說悉辯了。』（我）常常這樣想，在每一世的輪迴中，都能清晰地表達自己的想法。 『說佛自然智，增長眾智慧，以是因緣故，所生得勝智。』宣說佛的自然智慧，增長眾人的智慧，因為這個因緣，（我）所獲得的智慧也更加殊勝。 『說一切世間，皆是業緣作，聞已獲諸善，由離諸惡故。』宣說一切世間都是由業力因緣所造作，聽聞后能獲得各種善果，因為遠離了各種惡行。 『生處離諸過，貪瞋我見等，如油注熱鐵，皆悉消涸盡。』（我的）出生之處遠離各種過失，貪婪、嗔恨、我見等等，就像油滴在熱鐵上一樣，全部都消散殆盡。 『如此等諸事，何處不適意？我以因緣箭，壞汝諸網弓，復已言辯父，思惟善說母。』像這樣種種的事情，哪裡會不令人滿意呢？我用因緣之箭，摧毀了你所有的網羅和弓箭，而且我還是一個能言善辯的父親，一個善於思考和表達的母親。 爾時大王聞斯偈已，即起合掌，而作是言：『所說極妙，善入我心。』王說偈言： 『聞說我意解，嘆佛功德果，略而言說之，常應讚歎佛。』聽了你的話，我明白了其中的道理，讚歎佛的功德和果報，簡單來說，我們應該常常讚歎佛。 以何因緣而說此事？為說法者得大果報，諸有說法應生喜心。 （五六） 複次，有大功德猶修無倦，況無福者而當懈慢？ 我昔曾聞，尊者摩訶迦葉，入諸禪定解脫三昧，欲使修福眾生下善種子獲福無量，于其晨朝著佛所與僧伽梨衣，而往乞食。時有睹者，即說偈言： 『讚歎彼勝者，著于如來衣，人天八部前，佛分座令坐。』讚歎那位殊勝的人，穿著如來的袈裟，在人天八部眾面前，佛陀分出座位讓他坐。 時佛亦復讚歎迦葉，即說偈言： 『汝今修行善，如月漸增長，如空中動手，無有障礙者，身如清凈水，無有諸塵翳，佛常于眾前，讚歎其功德。』你現在修行善法，就像月亮一樣逐漸增長，就像在空中揮動手臂一樣，沒有任何障礙，身體像清澈的水一樣，沒有任何塵埃污垢，佛陀常常在眾人面前，讚歎你的功德。 『乃至未來世，彌勒成佛時，亦復讚歎彼，而告大眾言：『此是牟尼尊，苦行之弟子，具十二頭陀，少欲知足中，最名為第一，此名為迦葉。』甚至在未來的世界，彌勒佛成佛的時候，也會讚歎他，並且告訴大眾說：『這是牟尼尊，苦行的弟子，具足十二頭陀行，在少欲知足的人中，是最為第一的，這個人名叫迦葉。』 『人天八部前，讚歎其功德』在人天八部眾面前，讚歎他的功德。

English version 'Always keeping this in mind, in every life I am born, I will be eloquent in speech.' (I) often think this way, that in every cycle of rebirth, I will be able to clearly express my thoughts. 'Speaking of the Buddha's natural wisdom, increasing the wisdom of the masses, because of this cause, the wisdom I gain is also more superior.' Proclaiming the Buddha's natural wisdom, increasing the wisdom of the people, because of this cause, (I) also gain more superior wisdom. 'Saying that all the world is created by karmic causes, hearing this brings good, because of leaving all evil.' Proclaiming that all the world is created by karmic causes, hearing this can bring various good results, because of leaving all evil deeds. 'The place of birth is free from faults, greed, anger, ego, etc., like oil poured on hot iron, all are completely dried up.' (My) place of birth is free from all faults, greed, anger, ego, etc., just like oil dripping on hot iron, all are completely dissipated. 'Such things, where are they not pleasing? I use the arrow of cause and effect, to destroy all your nets and bows, and I am also an eloquent father, a mother who thinks and speaks well.' Such things, where would they not be pleasing? I use the arrow of cause and effect to destroy all your nets and bows, and I am also an eloquent father, a mother who is good at thinking and expressing. At that time, the great king, having heard these verses, immediately rose, put his palms together, and said: 'What you have said is extremely wonderful, and it has entered my heart well.' The king spoke in verse: 'Hearing your words, my mind is clear, I praise the Buddha's merits and results, to put it simply, we should always praise the Buddha.' Hearing your words, I understand the principles, I praise the Buddha's merits and results, simply put, we should always praise the Buddha. For what reason is this said? It is because those who preach the Dharma receive great rewards, and all who preach the Dharma should feel joy. (56) Furthermore, those with great merit still cultivate without weariness, how much more should those without merit be diligent and not lazy? I once heard that the Venerable Mahakasyapa, entering various samadhis of meditation and liberation, wishing to enable sentient beings who cultivate merit to plant good seeds and obtain immeasurable blessings, in the morning, wearing the Sanghati robe given by the Buddha, went to beg for alms. At that time, someone who saw him spoke in verse: 'Praising that superior one, wearing the Tathagata's robe, in front of the eight divisions of humans and gods, the Buddha divided a seat for him to sit.' Praising that superior one, wearing the Tathagata's robe, in front of the eight divisions of humans and gods, the Buddha divided a seat for him to sit. At that time, the Buddha also praised Kasyapa, and spoke in verse: 'You are now cultivating good deeds, like the moon gradually increasing, like moving your hand in the air, without any obstacles, your body is like clear water, without any dust or impurities, the Buddha always praises your merits in front of the assembly.' You are now cultivating good deeds, like the moon gradually increasing, like moving your hand in the air, without any obstacles, your body is like clear water, without any dust or impurities, the Buddha always praises your merits in front of the assembly. 'Even in the future world, when Maitreya becomes a Buddha, he will also praise him, and tell the assembly: 'This is the Muni's disciple, a practitioner of asceticism, possessing the twelve dhuta practices, among those who are content with little desire, he is the foremost, this one is named Kasyapa.' Even in the future world, when Maitreya becomes a Buddha, he will also praise him, and tell the assembly: 'This is the Muni's disciple, a practitioner of asceticism, possessing the twelve dhuta practices, among those who are content with little desire, he is the foremost, this one is named Kasyapa.' 'In front of the eight divisions of humans and gods, praising his merits.' In front of the eight divisions of humans and gods, praising his merits.

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。」

爾時帝釋見彼迦葉行步容裕，遙于宮殿合掌恭敬，其婦舍之，而問之言：「汝今見誰恭敬如是？」爾時帝釋即說偈答：

「處於慾火中，　　繫念常在前， 雖與金色婦，　　同室無著心。 身依于禪定，　　心意亦快樂， 入城聚落中，　　而欲行乞食。 以智慧耕地，　　壞破過惡草， 是名善福田，　　所種果不虛。」

爾時舍之以敬重心仰視帝釋，而白之言：「汝最尊貴居放逸處，猶有善心修于福德。」帝釋以偈答言：

「以施因緣故，　　我最得自在， 天人阿修羅，　　愛重尊敬我， 晝夜憶念施，　　故我得如是， 如得多伏藏，　　眾寶盈滿出。」

尊者迦葉到貧里巷樂受貧施。爾時帝釋化作織師貧窮老人，舍之亦化為老母著弊壞衣，夫婦相隨坐息道邊。爾時尊者見彼夫婦弊衣下賤，即作是念：「世之窮下不過是等。」即至其所欲往安慰。織師疾起取尊者缽，以天須陀食滿缽奉之。爾時尊者得是食已，內心生疑，即說偈言：

「彼人極貧賤，　　飲食乃殊妙， 此事可驚疑，　　極是顛倒相。」

說是偈已，而作是念：「今當問誰？須自觀察。」即說偈言：

「我是善種子，　　斷除他人惑， 天人有所為，　　猶當爲解釋， 況我今有疑？　　云何當問他？」

說是偈已，即以慧眼見是帝釋，而作是言：「嗚呼樂修福者，方便求尊勝

現代漢語譯本：當時，帝釋天看到迦葉尊者行走時儀態安詳，便在宮殿遠處合掌恭敬。他的妻子舍之看到后，便問他：『你現在向誰如此恭敬？』當時，帝釋天就用偈語回答： 『他身處禪定之中，心念常在前方；雖然與美貌的妻子同處一室，心中卻沒有執著。他的身體依靠禪定，心意也感到快樂；他進入城市村落，是爲了乞食。他用智慧耕耘心地，破除過錯的雜草，這才是真正的福田，所種的果實不會虛妄。』 當時，舍之以恭敬的心情仰視帝釋天，並對他說：『您如此尊貴，身處安逸之地，仍然有善心修習福德。』帝釋天用偈語回答說： 『因為佈施的緣故，我才最自由自在；天人、阿修羅都愛戴尊敬我。我日夜憶念佈施，所以我才得到這樣的果報，就像得到許多寶藏，各種珍寶都源源不斷地涌出。』 尊者迦葉來到貧民區，樂於接受貧窮人的佈施。當時，帝釋天化作一個貧窮的老織工，舍之也化作一個穿著破舊衣服的老婦人，夫婦倆一起坐在路邊休息。當時，尊者看到這對夫婦衣衫襤褸，就想：『世上最貧窮的人也不過如此。』於是就走到他們那裡，想要安慰他們。老織工趕緊起身，接過尊者的缽，用天上的須陀食物將缽裝滿，奉獻給尊者。當時，尊者得到這些食物后，內心產生疑惑，就用偈語說： 『那人如此貧賤，食物卻如此美味，這件事真是令人驚疑，極其不合常理。』 說完偈語后，他又想：『現在應該問誰呢？還是自己觀察吧。』於是就用偈語說： 『我是善的種子，能夠斷除他人的疑惑；天人有所作為，尚且應當解釋，何況我今天有疑惑，怎麼能去問別人呢？』 說完偈語后，他就用智慧之眼看到那是帝釋天，於是就說：『啊！樂於修福的人，用方便法求得尊貴殊勝。』

English version: At that time, Indra, seeing Venerable Kasyapa walking with a composed demeanor, respectfully joined his palms in salutation from afar in his palace. His wife, Sachi, seeing this, asked him, 'Whom are you showing such respect to?' At that time, Indra replied with a verse: 'He dwells in meditation, his mind always focused ahead; though he shares a room with a beautiful wife, his heart is without attachment. His body relies on meditation, and his mind is also joyful; he enters cities and villages to beg for alms. He cultivates the field of his mind with wisdom, destroying the weeds of wrongdoing; this is a true field of merit, and the fruits sown will not be in vain.' At that time, Sachi, with a respectful heart, looked up at Indra and said to him, 'You are so noble, living in a place of ease, yet you still have a kind heart and cultivate merit.' Indra replied with a verse: 'Because of the cause of giving, I am most free and at ease; gods, humans, and asuras all love and respect me. I remember giving day and night, therefore I have obtained such a result, like obtaining many treasures, with all kinds of jewels constantly flowing out.' Venerable Kasyapa went to the poor neighborhoods, happy to receive alms from the poor. At that time, Indra transformed into a poor old weaver, and Sachi also transformed into an old woman wearing tattered clothes. The couple sat together by the roadside to rest. At that time, the Venerable, seeing the couple's ragged clothes, thought, 'The poorest people in the world are no more than this.' So he went to them, wanting to comfort them. The old weaver quickly got up, took the Venerable's bowl, and filled it with celestial Sudha food, offering it to the Venerable. At that time, after receiving this food, the Venerable felt doubt in his heart and spoke a verse: 'That person is so poor and lowly, yet the food is so exquisite; this matter is truly astonishing and extremely contrary to reason.' After speaking the verse, he thought, 'Whom should I ask now? I should observe for myself.' So he spoke a verse: 'I am a seed of goodness, able to dispel the doubts of others; even if gods and humans have something to do, they should explain it, how much more so when I have doubts today, how can I ask others?' After speaking the verse, he used his wisdom eye to see that it was Indra, and then said, 'Ah! Those who are happy to cultivate merit, use skillful means to seek nobility and excellence.'

---

。」即說偈言：

「能捨尊勝相，　　現形貧賤人， 羸悴極老劣，　　衣此弊壞衣， 舍毗阇延堂，　　化住息道邊。」

說此偈已，尊者微笑，復說偈言：

「我欲使無福，　　得成勝福業， 汝福已成就，　　何故作觸嬈？ 以食施於我，　　具勝五妙欲， 世尊久為汝，　　斷除三惡道， 汝不知止足，　　方復求福業。」

爾時帝釋還復釋身，在眾人前禮尊者足，而作是言：「尊者迦葉為何所作？」即說偈言：

「我見施獲報，　　獲得諸勝利， 資業已廣大，　　倍生於信心。 大德為何故，　　而乃遮止我？」

爾時帝釋，重說偈言：

「人聞說施者，　　猶尚能佈施， 況我見施報，　　明瞭自證知？ 父母及親友，　　拔濟欲利益， 無能及佈施，　　離於生死苦。 施報如形影，　　處處與安樂， 生死險難中，　　唯施相隨逐。 于雨風寒雪，　　唯施能安樂， 如行險惡路，　　資嚴悉具足。 施能為疲乏，　　安隱之善乘， 險惡賊難處，　　施即是善伴。 施除諸畏恐，　　眾救中最厚， 處於怨賊中，　　施即是利劍。 施為最妙藥，　　能除于重病， 行於不平處，　　用施以為杖。」

爾時帝釋說是偈已，供養尊者還昇天宮

現代漢語譯本：於是，他說了這樣的偈語： 『能夠捨棄尊貴殊勝的形象，顯現出貧窮卑賤的模樣， 形容枯槁，極其衰老低劣，穿著這破舊不堪的衣服， 捨棄毗阇延堂，化身住在寂靜的道路旁。』 說完這偈語后，尊者微笑，又說了偈語： 『我想要讓沒有福報的人，成就殊勝的福德事業， 你的福報已經成就，為何還要來打擾我？ 用食物來佈施給我，就能獲得殊勝的五種妙欲， 世尊早已為你，斷除了三惡道， 你不知滿足，反而又來求福德。』 這時，帝釋恢復了原來的身份，在眾人面前禮拜尊者的腳，並說道：『尊者迦葉您在做什麼？』接著說了偈語： 『我看到佈施能獲得回報，獲得各種勝利， 資財事業已經廣大，更加增長了我的信心。 大德您為何要阻止我呢？』 這時，帝釋又說了偈語： 『人們聽到說佈施的人，尚且能夠佈施， 何況我親眼見到佈施的果報，明明白白地親自證知？ 父母和親友，想要救濟並利益他人， 沒有能比得上佈施的，能使人脫離生死的痛苦。 佈施的果報就像形影一樣，處處給人帶來安樂， 在生死險難之中，只有佈施相隨不離。 在風雨寒雪中，只有佈施能帶來安樂， 就像行走在險惡的道路上，資糧和裝備都已具備。 佈施能為疲憊的人，提供安穩的善乘， 在險惡的盜賊出沒之處，佈施就是最好的伴侶。 佈施能消除各種恐懼，是所有救助中最可靠的， 在怨敵和盜賊之中，佈施就是鋒利的寶劍。 佈施是最好的良藥，能消除各種重病， 行走在不平坦的道路上，用佈施作為枴杖。』 這時，帝釋說完這些偈語后，供養了尊者，然後返回天宮。

English version: Then, he spoke these verses: 'Able to abandon the honored and superior form, appearing as poor and lowly, Withered and extremely old and inferior, wearing these tattered and broken clothes, Leaving the Vija-yana hall, transforming to dwell by the side of the quiet path.' After speaking these verses, the Venerable One smiled and spoke another verse: 'I wish to enable those without merit to achieve superior meritorious deeds, Your merit has already been accomplished, why do you come to disturb me? By giving food to me, one can obtain the superior five desires, The World Honored One has long ago cut off the three evil paths for you, You do not know contentment, and instead seek merit again.' At this time, Indra restored his original form, bowed at the feet of the Venerable One in front of the crowd, and said: 'Venerable Kasyapa, what are you doing?' Then he spoke these verses: 'I see that giving brings rewards, obtaining all kinds of victories, My wealth and career have already expanded, further increasing my faith. Great Virtue, why do you stop me?' At this time, Indra spoke another verse: 'People who hear about giving are still able to give, How much more so when I see the results of giving with my own eyes, clearly and personally knowing? Parents and relatives, wishing to help and benefit others, There is nothing that can compare to giving, which can free people from the suffering of birth and death. The results of giving are like a shadow, bringing peace and happiness everywhere, In the dangerous difficulties of birth and death, only giving follows without separation. In the rain, wind, cold, and snow, only giving can bring peace and happiness, Like walking on a dangerous road, provisions and equipment are all prepared. Giving can provide a safe and good vehicle for the weary, In dangerous places where thieves lurk, giving is the best companion. Giving can eliminate all fears, it is the most reliable of all aids, Among enemies and thieves, giving is a sharp sword. Giving is the best medicine, able to eliminate all serious illnesses, Walking on uneven roads, use giving as a walking stick.' At this time, after Indra spoke these verses, he made offerings to the Venerable One and then returned to his heavenly palace.

---

。

以何因緣而說是事？智慧之人明順施福，欲使人勤修福業，帝釋勝人猶尚修福，何況世人而不修施？聲聞之人帝釋供養，況復世尊？

（五七）

複次，雖少種善必當求佛，少善求佛猶如甘露，是以應當盡心求佛。

我昔曾聞，有一人因緣力故發心出家，欲求解脫即詣僧坊，值佛教化不在僧坊。彼人念言：「世尊雖無，我當往詣法之大將舍利弗所。」時舍利弗觀彼因緣，過去世時少有厭惡修善根不？既觀察已，乃不見有少許善根，一身既無，乃至百千身中都無善根。復觀一劫又無善根，乃至百千劫亦無善根。尊者舍利弗語彼人言：「我不度汝。」彼人復至余比丘所，比丘問言：「汝為向誰求索出家？」彼人答言：「我詣尊者舍利弗所，不肯度我。」諸比丘言：「舍利弗不肯度汝，必有過患，我等云何而當度汝？」如是展轉詣諸比丘都不肯度，猶如病者大醫不治，其餘小醫無能治者。既不稱願，于坊門前泣淚而言：「我何薄福無度我者，四種姓中皆得出家，我造何惡獨不見度？若不見度我必當死。」即說偈言：

「猶如清凈水，　　一切悉得飲， 乃至旃陀羅，　　各皆得出家。 如此佛法中，　　而不容受我， 我是不調順，　　當用是活為？」

作是偈已，爾時世尊以慈悲心欲教化之，如母愛子，如行金山光映蔽日，到僧坊門，即說偈言：

「一切種智身，　　大悲以為體， 佛於三界中，　　覓諸受化子， 猶如牛求犢，　　愛念無休息

現代漢語譯本：

因為什麼因緣而說這件事呢？有智慧的人明白順應佈施的福報，想要使人們勤奮修習福業。帝釋這樣尊貴的人尚且修習福報，更何況世人而不去佈施呢？聲聞之人尚且受到帝釋的供養，更何況是世尊呢？ 其次，即使是少許的善根，也必定應當用來求佛。少許的善根用來求佛，就像甘露一樣珍貴。因此，應當盡心盡力地求佛。 我曾經聽說，有一個人因為某種因緣而發心出家，想要尋求解脫，就去了僧院。當時佛陀正在教化，不在僧院。那個人心想：『世尊雖然不在，我應當去拜見法的大將舍利弗。』當時舍利弗觀察他的因緣，過去世是否稍微有厭惡心而修習善根？觀察之後，發現他沒有絲毫的善根，一身沒有，乃至百千身中都沒有善根。又觀察一劫也沒有善根，乃至百千劫也沒有善根。尊者舍利弗對那個人說：『我不度你。』那個人又去其他比丘那裡，比丘問他說：『你向誰請求出家？』那個人回答說：『我去了尊者舍利弗那裡，他不肯度我。』眾比丘說：『舍利弗不肯度你，必定有他的道理，我們怎麼能度你呢？』就這樣輾轉去了各個比丘那裡，都不肯度他，就像病人大醫生不治，其他小醫生也沒有能力治療一樣。既然不能如願，就在僧院門前哭泣著說：『我為什麼如此薄福，沒有人度我？四種姓的人都可以出家，我造了什麼惡業，唯獨不被度？如果不能被度，我必定會死。』於是說了偈語： 『就像清凈的水，一切眾生都可以飲用，乃至旃陀羅，都可以出家。如此佛法之中，卻不容納我，我是不調順的人，用這樣的生命來做什麼呢？』 說完偈語后，當時世尊以慈悲心想要教化他，就像母親愛護孩子一樣，像金山的光芒遮蔽太陽一樣，來到僧院門口，說了偈語： 『一切種智的身體，以大悲為本體，佛在三界之中，尋找可以被教化的弟子，就像母牛尋找小牛一樣，愛念沒有休息。』

English version:

For what reason is this matter spoken? The wise understand the blessings of giving and wish to encourage people to diligently cultivate meritorious deeds. Even the noble Indra practices meritorious deeds, so how much more should ordinary people give? Even the disciples of the Buddha are honored by Indra, so how much more should the World Honored One be? Furthermore, even with a small amount of good roots, one should certainly seek Buddhahood. Seeking Buddhahood with a small amount of good roots is like seeking ambrosia. Therefore, one should wholeheartedly seek Buddhahood. I once heard that a person, due to some cause, resolved to leave home and seek liberation, so he went to a monastery. At that time, the Buddha was teaching elsewhere and was not in the monastery. The person thought, 'Although the World Honored One is not here, I should go to see the great general of the Dharma, Shariputra.' At that time, Shariputra observed his causes and conditions, whether in past lives he had even a slight aversion to cultivating good roots. After observing, he found that he had not even a trace of good roots, not in this life, nor in hundreds or thousands of lives. He observed for one kalpa and found no good roots, and even for hundreds and thousands of kalpas, there were no good roots. The Venerable Shariputra said to that person, 'I will not ordain you.' That person went to other monks, and the monks asked him, 'Who did you ask to ordain you?' The person replied, 'I went to the Venerable Shariputra, but he refused to ordain me.' The monks said, 'If Shariputra refused to ordain you, there must be a reason. How can we ordain you?' Thus, he went to various monks, but none would ordain him, like a sick person whom a great doctor cannot cure, and other lesser doctors are unable to treat. Since he could not fulfill his wish, he wept at the monastery gate, saying, 'Why am I so lacking in merit that no one will ordain me? People of all four castes can leave home, what evil have I committed that I alone am not ordained? If I cannot be ordained, I will surely die.' Then he spoke a verse: 'Like pure water, all can drink, even the Chandala, all can leave home. In this Buddha Dharma, I am not accepted. I am unruly, what is the use of living like this?' After speaking this verse, the World Honored One, with a compassionate heart, wished to teach him, like a mother loving her child, like the light of a golden mountain obscuring the sun, came to the monastery gate and spoke a verse: 'The body of all-knowing wisdom, with great compassion as its essence, the Buddha, in the three realms, seeks disciples to be taught, like a cow seeking its calf, with love and without rest.'

---

。」

爾時世尊清凈無垢，如花開敷，手光熾盛，掌有相輪網縵覆指，以是妙手摩彼人頭，而告之言：「汝何故哭？」彼人悲哀白世尊言：「我求出家，諸比丘等盡皆不聽，由是涕泣。」世尊問言：「諸比丘不聽？誰遮于汝不聽出家？」即說偈言：

「誰有一切智，　　而欲測豫者？ 業力極微細，　　誰能知深淺？」

時彼人者聞斯偈已，白世尊言：「佛法大將舍利弗比丘智慧第一者，不聽我出家。」爾時世尊以深遠雷音慰彼人言：「非舍利弗智力所及。我于無量劫作難行苦行修習智慧，我今為汝。」即說偈言：

「子舍利弗者，　　彼非一切智， 亦非解體性，　　不盡知中下。 彼識有限齊，　　不能深解了， 無有智慧知，　　微細之業報。」

爾時世尊告彼人言：「我今聽汝，于佛法中使汝出家。我於法肆上求買如汝信樂之人，如法化度不令失時。」佛以柔軟妙相輪手，牽彼人臂入僧坊中，佛于僧前告舍利弗：「以何緣故不聽此子令出家耶？」舍利弗白佛言：「世尊！我不見彼有微善根。」佛即告舍利弗：「勿作是語。」說是偈言：

「我觀此善根，　　極為甚微細， 猶如山石沙，　　融消則出金。 禪定與智慧，　　猶如雙鞴囊， 我以功力吹，　　必出真妙金。 此人亦復爾，　　微善如彼金。」

爾時尊者舍利弗，整郁多羅僧，偏袒右肩，䠒跪叉手，向佛世尊，而說偈言：

「諸論中最勝，　　唯愿為我說， 智慧之大明，　　除滅諸黑闇

現代漢語譯本： 那時，世尊清凈無垢，如同盛開的花朵，手上的光芒熾盛，手掌上有輪相和網狀紋路覆蓋手指。他用這美妙的手撫摸那人的頭頂，並告訴他說：『你為什麼哭泣？』那人悲傷地對世尊說：『我請求出家，但各位比丘都不允許，因此我才哭泣。』世尊問道：『各位比丘不允許？是誰阻止你不讓你出家？』隨即說了偈語： 『誰擁有一切智慧，卻想要去揣測預定的事情？業力的作用極其細微，誰能知道它的深淺？』 當時，那人聽了這偈語后，對世尊說：『佛法的大將，智慧第一的舍利弗比丘，不允許我出家。』那時，世尊用深沉而洪亮的聲音安慰那人說：『不是舍利弗的智慧所能達到的。我于無量劫中，做了難以實行的苦行，修習智慧，我現在為你做主。』隨即說了偈語： 『弟子舍利弗，他並非擁有一切智慧，也不能理解事物的本質，不能完全瞭解中等和下等的道理。他的認識是有限的，不能深入理解，沒有智慧能夠知道，細微的業報。』 那時，世尊告訴那人說：『我現在允許你，在佛法中讓你出家。我在法會上尋求像你這樣有信心和樂於修行的人，依法教化他們，不讓他們錯過時機。』佛用柔軟而有美妙輪相的手，拉著那人的手臂進入僧房中。佛在僧眾面前告訴舍利弗：『因為什麼緣故不允許這人出家呢？』舍利弗對佛說：『世尊！我沒有看到他有絲毫的善根。』佛立即告訴舍利弗：『不要這樣說。』並說了偈語： 『我觀察到他的善根，極其細微，就像山石中的沙子，融化后就能出現黃金。禪定和智慧，就像兩個風箱，我用功力吹動，必定能產生真正的妙金。這個人也是這樣，微小的善根就像那黃金。』 那時，尊者舍利弗整理好郁多羅僧衣，袒露右肩，跪下合掌，面向佛世尊，說了偈語： 『在一切論議中最殊勝的，唯愿您為我解說，智慧的大光明，能夠消除一切黑暗。』

English version: At that time, the World Honored One was pure and immaculate, like a blooming flower, the light from his hands was blazing, and his palms had wheel marks and net-like patterns covering his fingers. With these wondrous hands, he stroked the man's head and said to him, 'Why are you crying?' The man sorrowfully replied to the World Honored One, 'I am seeking to leave home, but all the monks refuse to allow it, and that is why I am weeping.' The World Honored One asked, 'The monks refuse to allow it? Who is preventing you from leaving home?' Then he spoke a verse: 'Who possesses all wisdom, yet seeks to fathom the predetermined? The power of karma is extremely subtle, who can know its depths?' At that time, after hearing this verse, the man said to the World Honored One, 'The great general of the Dharma, the foremost in wisdom, the monk Shariputra, does not allow me to leave home.' Then, the World Honored One comforted the man with a deep and resounding voice, saying, 'It is beyond the reach of Shariputra's wisdom. I have practiced difficult austerities and cultivated wisdom for countless eons, and now I will do it for you.' Then he spoke a verse: 'The disciple Shariputra, he does not possess all wisdom, nor can he understand the nature of things, nor fully comprehend the middle and lower levels. His knowledge is limited, he cannot deeply understand, there is no wisdom to know, the subtle karmic retributions.' At that time, the World Honored One said to the man, 'I now permit you to leave home in the Dharma. In the Dharma assembly, I seek those who have faith and are eager to practice, to teach them according to the Dharma, and not let them miss the opportunity.' The Buddha, with his soft hands marked with wondrous wheels, pulled the man's arm and entered the monastery. The Buddha said to Shariputra in front of the assembly, 'For what reason do you not allow this man to leave home?' Shariputra replied to the Buddha, 'World Honored One! I do not see that he has any trace of good roots.' The Buddha immediately said to Shariputra, 'Do not speak like that.' And spoke a verse: 'I observe his good roots, they are extremely subtle, like sand in mountain rocks, which when melted, can produce gold. Meditation and wisdom are like two bellows, when I blow with effort, they will surely produce true and wondrous gold. This person is also like that, his subtle good roots are like that gold.' At that time, the Venerable Shariputra adjusted his upper robe, bared his right shoulder, knelt down, and with palms joined, faced the World Honored Buddha, and spoke a verse: 'Among all discourses, the most supreme, I beseech you to explain to me, the great light of wisdom, which can dispel all darkness.'

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。 彼人于久近，　　而種此善根？ 為得何福田，　　種子極速疾？」

佛告舍利弗：「汝今諦聽！當爲汝說。彼因極微，非辟支佛所見境界。乃往過去有一貧人，入阿練若山採取薪柴，為虎所逼，以怖畏故稱南無佛，以是種子得解脫因。」即說偈言：

「唯見此稱佛，　　以是為微細， 因是盡苦際，　　如是為善哉。 至心歸命佛，　　必得至解脫， 得是相似果，　　更無有及者。」

爾時婆伽婆即度彼人令得出家，佛自教化，比丘心悟得羅漢果。以是因緣故，於世尊所種少善根獲報無量，況復造立形像塔廟？

（五八）

複次，善根既熟得解脫果，由是之故宜應修善。

我昔曾聞，世尊學道為菩薩時苦行六年，日食一麻一米，無所成辦又無利益。時彼菩薩以無所得，便食百味乳糜。時五人等問菩薩言：「先修苦行尚無所得，況食乳糜而得道耶？」作是語已即便捨去向波羅捺。爾時世尊既成佛已，作是思惟：「何等眾生應先得度？」復作是念：「唯彼五人有得道緣，於我有恩。」作是念已詣波羅捺至五人所，即說偈言：

「妙好之威光，　　舉體具莊嚴， 獨行眾好備，　　胸廣相炳然， 晃曜威德滿。　　目勝牛王眼， 容儀極端整，　　行如大象王， 趍詳獨一步。　　所作已成辦， 智行已滿足，　　深智為天冠， 解脫帛系首。　　二足人中尊， 法輪王最上，　　諸天作伎樂， 前後而導從。　　雖復諸勝王， 四兵以圍繞，　　嚴駕不如佛， 獨遊於世界

現代漢語譯本： 『這個人是多久之前種下這善根的？』 『他得到了什麼福田，使得種子成熟如此迅速？』

佛告訴舍利弗：『你現在仔細聽！我將為你解說。這其中的因緣極其微小，不是辟支佛所能見到的境界。在過去很久以前，有一個窮人，進入阿蘭若山去砍柴，被老虎追趕，因為恐懼的緣故稱念「南無佛」，就因為這個種子而得到了解脫的因。』佛即說偈語道：

『僅僅是稱念佛的名號，這看似微不足道， 卻因此能達到脫離苦難的彼岸，這真是太好了。 真心歸命佛陀，必定能夠達到解脫， 得到這樣的相似果報，再也沒有誰能比得上。』

當時，世尊就度化那個人讓他出家，佛親自教導他，這位比丘心開悟證得了羅漢果。因為這個因緣，在世尊那裡種下少許善根就能獲得無量的果報，更何況是建造佛像和塔廟呢？

（五八）

再次說明，善根成熟就能得到解脫的果報，因此應當努力修善。

我曾經聽聞，世尊在學道做菩薩時，苦行六年，每天只吃一麻一米，沒有成就任何道業也沒有任何利益。當時那位菩薩因為一無所得，就吃了百味的乳糜。當時有五個人問菩薩說：『先前修苦行尚且一無所得，何況現在吃乳糜又能得道嗎？』說完這些話就離開了，前往波羅捺。當時世尊已經成佛，就思考說：『什麼眾生應該先被度化呢？』又想到：『只有那五個人有得道的因緣，他們對我有恩。』想到這裡就前往波羅捺，到了五個人那裡，就說了偈語：

『美妙的光輝，全身都具足莊嚴， 獨自一人具備眾多的美好，胸膛寬廣相貌光明， 光芒閃耀威德圓滿。眼睛勝過牛王之眼， 容貌儀態端正，行走如大象王， 步伐穩重而獨行。所作之事已經完成， 智慧和修行已經圓滿，深邃的智慧如同天冠， 解脫的白布繫在頭上。是二足人中的至尊， 是轉法輪的王者，諸天都演奏音樂， 前後都有人引導跟隨。即使是那些勝王， 用四種兵器來圍繞，威嚴駕勢也不如佛陀， 佛陀獨自游化於世間。』

English version: 'How long ago did this person plant this root of goodness?' 'What field of merit did he obtain, that the seed matured so quickly?'

The Buddha told Shariputra, 'Now listen carefully! I will explain it to you. The cause of this is extremely subtle, not within the realm of a Pratyekabuddha's perception. In the distant past, there was a poor man who went into the Aranya mountains to gather firewood. He was chased by a tiger, and out of fear, he uttered 「Namo Buddha.」 Because of this seed, he obtained the cause of liberation.' Then the Buddha spoke a verse:

'Just by uttering the name of the Buddha, This seems insignificant, Yet it can lead to the end of suffering, how wonderful it is. Sincerely taking refuge in the Buddha, one will surely attain liberation, Obtaining such a similar result, no one can compare.'

At that time, the World Honored One then ordained that person, allowing him to leave home. The Buddha personally taught him, and the bhikkhu's mind awakened, attaining the fruit of an Arhat. Because of this cause, planting a small root of goodness with the World Honored One can yield immeasurable rewards, how much more so for building Buddha images and stupas?

(58)

Furthermore, when the root of goodness matures, one obtains the fruit of liberation, therefore one should diligently cultivate goodness.

I once heard that when the World Honored One was practicing the path as a Bodhisattva, he practiced asceticism for six years, eating only one sesame seed and one grain of rice each day, without achieving any progress or benefit. At that time, the Bodhisattva, having gained nothing, then ate milk porridge of a hundred flavors. Then five people asked the Bodhisattva, 'Previously, you practiced asceticism and gained nothing, how can you now attain the path by eating milk porridge?' After saying this, they left and went to Varanasi. At that time, the World Honored One, having become a Buddha, thought, 'Which beings should be liberated first?' He then thought, 'Only those five people have the conditions to attain the path, and they have been kind to me.' Having thought this, he went to Varanasi, and upon reaching the five people, he spoke a verse:

'A wonderful radiance, the whole body adorned with majesty, Alone, possessing all the good qualities, a broad chest and a bright countenance, Shining with majestic virtue. Eyes surpassing those of a bull king, Appearance and demeanor upright, walking like a great elephant king, With steady and solitary steps. What has been done is accomplished, Wisdom and practice are perfected, profound wisdom like a heavenly crown, A white cloth of liberation tied on the head. The most honored among two-legged beings, The king who turns the Dharma wheel, the gods play music, With people guiding and following before and behind. Even those victorious kings, Surrounded by four kinds of troops, their majesty cannot compare to the Buddha, The Buddha wanders alone in the world.'

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。　　譬如轉輪王， 象馬車兵眾，　　天冠極微妙， 帛蓋覆其上。　　如大轉輪王， 福利眾悉備，　　未若佛莊嚴， 殊勝過於彼。　　第一無等相， 威德逾眾聖，　　眾生睹容儀， 超絕過日光，　　人獸諸飛鳥， 瞻仰佛身相，　　行走皆止住。」

時彼五人見佛光相威德具足，智德成辦不同於先，五人不識。時彼一人即向四人，而說偈言：

「誰出妙光明，　　照曜林山谷？ 猶如眾多日，　　從地而踴出。 光網明普滿，　　照徹靡不周， 猶如真金樓，　　袈裟覆其上， 又似融真金，　　流散佈于地。 陸行諸畜獸，　　及以牛王等， 獐鹿及雉兔，　　見佛皆停住， 食草者吐出，　　諦視不暫舍， 孔雀舒羽翼，　　猶如青蓮鬘， 出離放逸時，　　亦皆同喜舞， 歡娛出妙音。　　佛游道路時， 所有眾生類，　　心眼樂著觀， 即奪其二根，　　不覺自往看。 佛行道路時，　　諸觸佛腳者， 七日晝夜樂，　　最勝順道行， 湛然不輕躁，　　身體極柔軟， 躡空不履地，　　行步無疲惓。」

又有一人，復向四人，而說偈言：

「我見彼相貌，　　心亦生疑惑， 為是誰威光，　　照曜過於日？ 以彼光相故，　　林木皆成金。」

時諸人等見佛來近乃相謂曰：「此人乃是釋種童子，毀敗苦行還以欲樂恣養其身，既舍苦行向我等邊。」即說偈言：

「我等皆莫起，　　慎莫為敬禮， 但當遙指授，　　語令彼處坐

現代漢語譯本 例如轉輪聖王，他的象、馬、車、兵眾多，頭戴極其精美的天冠，上面覆蓋著絲綢的傘蓋。如同偉大的轉輪聖王，福德和威儀都具備，但仍然比不上佛的莊嚴，佛的殊勝遠遠超過他。佛具有第一無二的相貌，威德超越所有聖人，眾生看到佛的容貌，都覺得他超絕於日光。那些飛鳥，瞻仰佛的身相，行走時都會停下來。 當時那五個人看到佛的光相威德具足，智慧和德行都與之前不同，五個人都不認識他。當時其中一人就對其他四人說偈語道： 『是誰發出如此美妙的光明，照耀著山林和山谷？就像許多太陽，從地面涌現出來。光網明亮而普遍，照徹每一個角落，就像金色的樓閣，上面覆蓋著袈裟，又像融化的真金，散佈在地上。陸地上行走的各種牲畜，以及牛王等，獐鹿和野雞兔子，看到佛都停了下來，吃草的也吐了出來，仔細地看著，片刻也不捨得離開。孔雀展開翅膀，就像青色的蓮花花環，從放逸的狀態中出來，也都一同歡喜地跳舞，發出美妙的聲音。佛在道路上行走時，所有眾生，都用他們的心眼快樂地注視著，甚至被奪走了其他兩種感官，不知不覺地就去看佛。佛在道路上行走時，那些觸碰到佛腳的人，七天七夜都感到快樂，處於最殊勝的修行狀態，平靜而不輕浮，身體極其柔軟，腳不踩地，行走時不會感到疲倦。』 又有一個人，又對其他四人說偈語道： 『我看到他的相貌，心中也產生了疑惑，這是誰的威光，照耀得比太陽還要強烈？因為他的光相，樹林都變成了金色。』 當時眾人看到佛走近，就互相說道：『這個人是釋迦族的童子，毀壞了苦行，又用慾望來滋養自己的身體，既然捨棄了苦行，就向我們這邊來了。』就說偈語道： 『我們都不要起身，千萬不要行禮，只要遠遠地指著他，叫他在那裡坐下。』

English version For example, a Chakravarti king, with his elephants, horses, chariots, and soldiers, wears an extremely exquisite heavenly crown, covered with a silk canopy. Like a great Chakravarti king, possessing both blessings and majesty, he still cannot compare to the Buddha's magnificence; the Buddha's excellence far surpasses his. The Buddha has a unique and unparalleled appearance, his virtue surpassing all saints. When beings see the Buddha's countenance, they feel he is more radiant than the sun. The birds, gazing upon the Buddha's form, stop their movements. At that time, the five individuals saw that the Buddha's light and majesty were complete, and his wisdom and virtue were different from before. The five did not recognize him. Then, one of them spoke a verse to the other four: 'Who is it that emits such wonderful light, illuminating the forests and valleys? It is like many suns, emerging from the earth. The net of light is bright and pervasive, illuminating every corner, like a golden pavilion covered with a robe, or like molten gold, scattered across the ground. The various animals that walk on land, as well as the king of cows, deer, pheasants, and rabbits, all stop when they see the Buddha. Those eating grass spit it out, gazing intently, not wanting to look away for even a moment. Peacocks spread their wings, like garlands of blue lotuses, emerging from their carefree state, and they all joyfully dance, emitting beautiful sounds. When the Buddha walks on the road, all beings, with their hearts and eyes, joyfully gaze upon him, even losing their other two senses, unconsciously going to look at the Buddha. When the Buddha walks on the road, those who touch the Buddha's feet feel joy for seven days and nights, in the most excellent state of practice, calm and not frivolous, their bodies extremely soft, their feet not touching the ground, and they do not feel tired when walking.' Then another person spoke a verse to the other four: 'When I see his appearance, my heart is also filled with doubt. Whose is this majestic light, shining more brightly than the sun? Because of his light, the forests have all turned to gold.' At that time, when the people saw the Buddha approaching, they said to each other, 'This person is the prince of the Shakya clan, who has abandoned his ascetic practices and is now indulging his body with desires. Since he has given up asceticism, he is coming towards us.' They then spoke a verse: 'Let us not rise, let us not pay our respects, but just point at him from afar, and tell him to sit there.'

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。」

佛既到已，時諸人等不覺自起，即說偈言：

「面如凈滿月，　　見之不覺起， 譬如似大海，　　月滿則潮宗。 我等自然起，　　猶如人扶挽， 此皆佛威德，　　自然使之爾。 亦如帝釋幢，　　余天不能動， 帝釋自到時，　　自然而獨立， 我等亦如是，　　佛至自然起。 又如酥注火，　　火則速熾盛， 我等見佛德，　　速起疾彼火。 無數劫以來，　　摧伏于憍慢， 舉體尊所重，　　師長及父母。 諸天及世人，　　鬼龍夜叉等， 諸有見佛者，　　無敢不敬禮， 智者何足疑，　　應當善分別。 佛若舉下足，　　地亦從上下， 諸山如輕草，　　見佛皆傾動。」

時彼五人見佛即起，皆共往迎。有為佛捉缽敷坐取水之者，又為佛洗足者，即說偈言：

「五人見善逝，　　睹佛威德盛， 其心皆歡喜，　　破壞本言要。 三腳支澡罐，　　諦視恐崩壞， 皆受不語法，　　於十中亦半。」

爾時世尊聞是偈已，尋即微笑，而告之言：「汝等癡人！云何即便破汝言要。」佛就坐已恭敬立侍，而作是言：「慧命瞿曇！」佛無憎愛意，慈心而說偈言：

「我今既得道，　　遠離諸塵垢， 汝等莫如常，　　應當起恭敬。 譬如以泥木，　　而為作佛像， 未得成就時，　　腳蹋而𣃆削， 既得成就已，　　香花而敬禮。 汝等亦應當，　　除舍親友意， 而當恭敬我，　　不應生輕慢

現代漢語譯本 佛陀到達后，當時的人們都不由自主地站了起來，並立即說了偈語： 『您的面容如同清凈圓滿的月亮，見到您就不由自主地站起來， 就像大海一樣，月亮圓滿時就會引起潮汐。 我們自然而然地站起來，就像有人扶著或拉著我們一樣， 這都是佛陀的威德，自然而然地使我們這樣。 也像帝釋天的旗幟，其他天神都無法撼動， 當帝釋天自己到來時，旗幟自然而然地豎立起來， 我們也是這樣，佛陀到來時自然而然地站起來。 又像把酥油倒在火上，火勢會迅速燃燒起來， 我們見到佛陀的德行，也像火一樣迅速地站起來。 無數劫以來，我們都屈服於驕慢， 把身體看得尊貴，重視師長和父母。 諸天和世人，鬼、龍、夜叉等， 所有見到佛陀的人，沒有敢不恭敬禮拜的， 有智慧的人有什麼可懷疑的呢，應當好好分辨。 佛陀如果抬起或放下腳，大地也會隨之上下震動， 諸山就像輕草一樣，見到佛陀都會傾斜搖動。』 當時那五個人見到佛陀就站了起來，都一起前去迎接。 有人為佛陀拿著缽，鋪設座位，取水， 也有人為佛陀洗腳，他們說了偈語： 『五個人見到善逝，看到佛陀威德盛大， 他們的內心都歡喜，打破了之前的約定。 用三腳架支撐著澡罐，小心地看著，生怕它倒塌， 都接受了不說話的戒律，十條戒律中也遵守了一半。』 這時，世尊聽到這些偈語后，隨即微笑，並告訴他們說：『你們這些愚癡的人！為什麼立刻就打破了你們的約定。』佛陀坐下後，他們恭敬地站立侍奉，並說道：『慧命瞿曇！』佛陀沒有憎恨和愛戀之意，慈悲地說了偈語： 『我現在已經得道，遠離了一切塵垢， 你們不要像平常一樣，應當對我恭敬。 譬如用泥土或木頭，製作成佛像， 在沒有完成時，可以腳踩或削砍， 一旦完成之後，就會用香花來敬禮。 你們也應當這樣，除去親友的觀念， 應當恭敬我，不應該產生輕慢之心。』

English version When the Buddha arrived, the people there spontaneously rose, and immediately spoke in verses: 'Your face is like a pure and full moon, seeing you makes us rise involuntarily, Just like the ocean, when the moon is full, it causes the tides. We rise naturally, as if someone were supporting or pulling us, This is all due to the Buddha's majestic power, which naturally makes us do so. It is also like the banner of Indra, which other gods cannot move, When Indra himself arrives, the banner naturally stands upright, We are also like this, when the Buddha arrives, we naturally rise. It is also like pouring ghee onto a fire, the fire will quickly blaze up, Seeing the Buddha's virtues, we rise as quickly as that fire. For countless eons, we have succumbed to arrogance, We have held our bodies in high regard, and valued teachers and parents. Gods and humans, ghosts, dragons, yakshas, etc., All who see the Buddha, dare not fail to pay their respects, What is there for the wise to doubt, they should discern well. If the Buddha raises or lowers his foot, the earth will also shake up and down, Mountains are like light grass, they all tilt and sway when they see the Buddha.' At that time, the five people saw the Buddha and stood up, all going to greet him. Some held the Buddha's bowl, laid out a seat, and fetched water, Others washed the Buddha's feet, and they spoke in verses: 'The five people saw the Sugata, witnessing the Buddha's great majesty, Their hearts were all joyful, breaking their previous agreement. Supporting the washbasin with a tripod, they watched carefully, fearing it would collapse, They all accepted the precept of not speaking, and kept half of the ten precepts.' At that time, the World Honored One, having heard these verses, then smiled, and told them: 'You foolish people! Why did you immediately break your agreement?' After the Buddha sat down, they stood respectfully in attendance, and said: 'Wise Gautama!' The Buddha, without hatred or affection, compassionately spoke in verses: 'Now that I have attained enlightenment, I am free from all defilements, You should not treat me as usual, you should be respectful to me. For example, using mud or wood, to make a Buddha statue, Before it is completed, it can be stepped on or carved, Once it is completed, it will be honored with incense and flowers. You should also be like this, remove the concept of friends and family, You should respect me, and not give rise to any contempt.'

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。 讚歎不生喜，　　毀罵亦不瞋， 我今憐愍汝，　　欲使得解脫， 令得寂靜樂，　　獲諸利益事。 癡愛瞋恚等，　　各自有相貌， 譏刺出惡言，　　如以灰坌瘡。 我今住菩提，　　稱我為瞿曇， 我雖無愛憎，　　應生恭敬相， 勿復出此言，　　謗毀語他人。」

時彼五人雖聞此語，猶以世尊未得菩提，即說偈言：

「汝先修苦行，　　猶不證菩提， 汝沒溺淤泥，　　云何得悟道？ 譬如棄大船，　　而負于山石， 欲度河難者，　　云何而可得？」

爾時世尊知彼五人心著苦行以為正道，佛便為說離五欲故即為正道，以離行苦行亦為正道，除於二邊為說中道。佛以慈為首，說偈告言：

「唯智慧除去，　　無智愚癡障， 是故須智慧，　　以護于身命。 有命得智慧，　　床褥衣服等， 飲食及湯藥，　　以此存身命。 若無如上事，　　此則身命壞， 以此護身命，　　堅持于禁戒。 持戒得定慧，　　不修苦行得， 自餓斷食法，　　不必獲于道。 身壞則命敗，　　命壞亦無身， 毀戒無禪定，　　無禪亦無智。 是故應護命，　　亦持于禁戒， 由持禁戒故，　　則獲禪智慧。 是故應遠離，　　苦惱壞法身， 亦離諸五欲，　　不應深樂著。 若樂著貪慾，　　則為毀禁戒， 復長於欲愛。　　愚癡著苦行， 自樂斷食法，　　或食于草葉， 臥灰棘刺上，　　如是損身命， 不能得定慧

現代漢語譯本 讚美我不會感到歡喜，詆譭謾罵我也不會生氣。 我如今憐憫你們，想要讓你們得到解脫， 讓你們獲得寂靜的快樂，得到各種利益的事情。 癡愛、嗔恚等等，各自都有其表現形式， 譏諷和說惡語，就像用灰塵塗抹瘡疤一樣。 我如今安住于菩提，稱我為瞿曇， 我雖然沒有愛憎，你們也應該對我生起恭敬之心， 不要再說這樣的話，誹謗詆譭他人。

當時那五個人雖然聽了這話，仍然認為世尊沒有得到菩提，就說了偈語：

『你先前修行苦行，仍然沒有證得菩提，』 『你深陷淤泥之中，怎麼可能開悟得道？』 『譬如拋棄大船，卻揹負著山石，』 『想要渡過河流的難關，怎麼可能成功呢？』

這時世尊知道這五個人執著于苦行以為是正道，佛就為他們說離開五欲才是正道，離開苦行也是正道，去除兩種極端，為他們說中道。佛以慈悲為首，說了偈語告訴他們：

『只有智慧才能去除，沒有智慧的愚癡障礙，』 『所以需要智慧，來保護自己的身命。』 『有了生命才能獲得智慧，床鋪、衣服等等，』 『飲食和湯藥，用這些來維持生命。』 『如果沒有以上這些，那麼這個生命就會壞滅，』 『用這些來保護生命，堅持遵守戒律。』 『持戒可以獲得禪定和智慧，不是通過修行苦行得到的，』 『自我飢餓斷食的方法，不一定能獲得道。』 『身體壞了生命就會敗壞，生命敗壞也沒有身體，』 『毀壞戒律就沒有禪定，沒有禪定也就沒有智慧。』 『所以應該保護生命，也要堅持遵守戒律，』 『由於堅持遵守戒律，就能獲得禪定和智慧。』 『所以應該遠離，苦惱和破壞法身的事情，』 『也要遠離各種五欲，不應該深深地貪戀執著。』 『如果貪戀執著于慾望，就會毀壞戒律，』 『又會增長慾望和愛戀。愚癡地執著于苦行，』 『自己喜歡斷食的方法，或者吃草葉，』 『睡在灰燼和荊棘上，這樣損害自己的生命，』 『不能獲得禪定和智慧。』

English version Praise does not make me happy, nor does abuse and slander make me angry. I now have compassion for you, wishing to liberate you, To let you obtain the joy of tranquility, and gain beneficial things. Delusion, love, anger, and so on, each has its own appearance, Mocking and speaking evil words is like smearing a wound with ashes. I now dwell in Bodhi, call me Gautama, Although I have no love or hatred, you should still show me respect, Do not speak such words again, slandering and defaming others.

At that time, although those five people heard these words, they still thought that the World Honored One had not attained Bodhi, and spoke a verse:

'You previously practiced asceticism, yet still did not attain Bodhi,' 'You are mired in the mud, how can you become enlightened?' 'It is like abandoning a large boat, yet carrying a mountain of stones,' 'Wishing to cross the river's difficulties, how can it be possible?'

At this time, the World Honored One knew that these five people were attached to asceticism as the right path, so the Buddha explained to them that leaving the five desires is the right path, and leaving ascetic practices is also the right path, removing the two extremes, and explaining the middle path to them. The Buddha, with compassion as the foremost, spoke a verse to tell them:

'Only wisdom can remove, the ignorance that lacks wisdom,' 'Therefore, wisdom is needed, to protect one's own life.' 'With life, one can obtain wisdom, bedding, clothing, and so on,' 'Food and medicine, use these to sustain life.' 'If there are none of the above, then this life will perish,' 'Use these to protect life, and adhere to the precepts.' 'By upholding the precepts, one can obtain samadhi and wisdom, not through practicing asceticism,' 'The method of self-starvation and fasting, does not necessarily lead to the path.' 'If the body is destroyed, life will perish, and if life perishes, there is no body,' 'Destroying the precepts leads to no samadhi, and without samadhi, there is no wisdom.' 'Therefore, one should protect life, and also adhere to the precepts,' 'By adhering to the precepts, one can obtain samadhi and wisdom.' 'Therefore, one should stay away from, suffering and things that destroy the Dharma body,' 'Also stay away from the five desires, one should not be deeply attached to them.' 'If one is attached to desires, one will destroy the precepts,' 'And will increase desires and love. Foolishly attached to asceticism,' 'Enjoying the method of fasting, or eating grass and leaves,' 'Sleeping on ashes and thorns, thus harming one's own life,' 'One cannot obtain samadhi and wisdom.'

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。　　是故處中道， 依止如是法，　　莫沒欲淤泥， 亦莫苦惱身。　　有智應善別， 如此二過患，　　如月眾所愛， 處中亦如是。　　嗜慾深污泥， 人皆多沉沒，　　苦行燋身心， 亦不免此患；　　舍離是二邊， 中道到涅槃。」

爾時慧命憍陳如等，解悟佛語欲斷結使，贊佛所說正直善法，即說偈言：

「若以用智慧，　　癡縛自然解， 以此諸義等，　　苦身則無益。 若以戒定慧，　　可獲于道跡， 譬如持身者，　　欲滅諸過惡， 應持如是心。　　以是之義故， 不應舍衣服，　　飲食及臥具； 亦莫於此物，　　而生樂著心。 火𧂐及雪聚，　　汝應悉舍離。 在於火聚所，　　及安住雪邊， 二俱應將息，　　不宜更遠去。」

時憍陳如順解此事，佛觀察已贊言：「善哉！」即說偈言：

「飲食及醫藥，　　房舍臥具等， 欲愛身命者，　　節量得時宜， 於此眾美饌，　　不應生染著， 亦不全舍離。　　譬如大火聚， 體性是燒然，　　智者隨時用， 種種生利益，　　然不為所燒。」

時尊者憍陳如得聞慧已，欲入思慧，久思惟已，即白佛言：「世尊！舍于飲食及眾樂具，乃更非是修道法耶？」爾時世尊，即說偈言：

「佛告憍陳如，　　汝應體信我， 若有所疑者，　　隨事宜可問， 汝止疑網林，　　我以智火焚。」

時憍陳如聞說是已，極為歡喜，顏色怡悅，即白佛言：「世尊！唯愿聽我說所疑事

現代漢語譯本：所以要處於中道，依止這樣的法，不要沉沒在慾望的泥潭中，也不要使身體受苦惱。有智慧的人應該善於分辨這兩種過患，就像月亮一樣被眾人喜愛，處於中道也是這樣。貪圖慾望就像深污的泥潭，人們大多沉溺其中，苦行折磨身心，也不能免除這種禍患；捨棄這兩種極端，中道才能到達涅槃。 當時，慧命憍陳如等人，理解了佛的教誨，想要斷除煩惱，讚歎佛所說的正直善法，就說了偈語：『如果運用智慧，癡迷的束縛自然會解開，用這些道理來看，苦待身體是沒有益處的。如果通過戒律、禪定和智慧，可以獲得修道的途徑，就像保持身體健康的人，想要消除各種過錯，就應該持有這樣的心。因為這個道理，不應該捨棄衣服、飲食和臥具；也不要對這些東西產生貪戀之心。火堆和雪堆，你都應該捨棄。身處火堆旁，以及安住在雪邊，都應該休息，不宜再遠離。』 當時，憍陳如順著理解了這件事，佛觀察后讚歎說：『很好！』就說了偈語：『飲食和醫藥，房舍和臥具等，想要愛惜身命的人，要適量並把握時機，對於這些美味佳餚，不應該產生貪戀，也不要完全捨棄。就像一大堆火，其性質是燃燒的，智者隨時使用它，產生各種利益，卻不會被它燒傷。』 當時，尊者憍陳如聽聞智慧后，想要進入思慧，經過長時間的思考，就對佛說：『世尊！捨棄飲食和各種享樂，難道不是修道的方法嗎？』當時世尊，就說了偈語：『佛告訴憍陳如，你應該相信我，如果有什麼疑惑，可以隨時提問，你停止在疑惑的森林中，我用智慧之火焚燒它。』 當時，憍陳如聽了這些話后，非常高興，臉色愉悅，就對佛說：『世尊！希望您能聽我說我所疑惑的事情。』

English version: Therefore, one should abide in the Middle Way, rely on such a Dharma, not sink into the mire of desires, nor afflict the body with suffering. The wise should discern these two faults well, just as the moon is loved by all, so is abiding in the Middle Way. Craving desires is like a deep, muddy swamp, in which most people sink, and ascetic practices that torment the body and mind cannot avoid this affliction; abandoning these two extremes, the Middle Way leads to Nirvana. At that time, the venerable Ajnatakaundinya and others, understanding the Buddha's teachings and desiring to sever their fetters, praised the upright and virtuous Dharma spoken by the Buddha, and then spoke in verses: 'If one uses wisdom, the bonds of delusion will naturally be untied, and from these principles, afflicting the body is of no benefit. If through precepts, meditation, and wisdom, one can attain the path, like one who maintains their health, wishing to eliminate all faults, one should hold such a mind. Because of this principle, one should not abandon clothing, food, and bedding; nor should one develop attachment to these things. A fire and a snowdrift, you should abandon both. Being near a fire, and dwelling by the snow, both should be rested, and one should not go further away.' At that time, Ajnatakaundinya understood this matter accordingly, and the Buddha, having observed this, praised him, saying, 'Excellent!' and then spoke in verses: 'Food and medicine, dwellings and bedding, etc., those who cherish their lives should use them in moderation and at the right time. Towards these delicious foods, one should not develop attachment, nor should one completely abandon them. Like a great fire, its nature is to burn, the wise use it at the right time, creating various benefits, yet they are not burned by it.' At that time, the venerable Ajnatakaundinya, having heard the wisdom, wished to enter into reflective wisdom, and after long contemplation, said to the Buddha, 'World Honored One! Is abandoning food and various pleasures not the way to cultivate the path?' At that time, the World Honored One spoke in verses: 'The Buddha told Ajnatakaundinya, you should believe in me, if there is any doubt, you may ask at any time, you stop in the forest of doubt, I will burn it with the fire of wisdom.' At that time, Ajnatakaundinya, having heard these words, was extremely happy, his face joyful, and said to the Buddha, 'World Honored One! I wish you would listen to me speak about what I doubt.'

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。」即說偈言：

「厭惡發足處，　　甚為難苦行， 舍是難苦行，　　而著於五欲， 比丘為云何，　　而得離於欲？」

爾時世尊告憍陳如言：「觀苦聖諦得背生死。」時憍陳如即從坐起，合掌向佛而白佛言：「世尊！我猶未解，愿佛為我方便解說。云何欲解脫而觀苦聖諦？」佛觀憍陳如已得聞思慧，今當稱時節為說修慧法。佛即為說轉法輪修多羅，告比丘：「此苦聖諦昔所未曾聞，我得正觀眼智明覺，廣說如《轉法輪經》中所說。」問曰：「為憍陳如說法，何故自說佛所得法？」答曰：「為顯無師獨悟法故。」問曰：「何以復言先所未曾聞法耶？」答曰：「為斷彼疑阿蘭迦蘭、郁頭藍弗等邊聞法得解，為斷如是疑故，是故說言我先未曾聞。如今顯示，現為己力中道說故。若有人能修中道者，不從他聞而能得解真諦之義。」佛為現四諦，阿若憍陳如如應見諦，順於中道見四真諦，即得道果已，歡喜涕淚，從坐而起，頂禮佛足，即說偈言：

「如狗患頭瘡，　　蛆蟲所唼食， 良醫用油治，　　既不識他恩， 反更向醫吠。　　佛以禪定油， 熱以智威德，　　除我結使蟲， 我為無明盲，　　不知為益己， 大悲故自來，　　反更生觸惱。 一切諸天等，　　尚應生供養， 於法自在者，　　今聽我懺悔。 我先謂苦行，　　獲一切種智， 愚癡盲瞑故，　　翳障生是心。 我今聞所說，　　發除無智膜， 今始真實知，　　自餓非真法

現代漢語譯本：'厭惡發足之處，甚為難行的苦行，捨棄這難行的苦行，卻又執著於五欲，比丘們，如何才能脫離慾望呢？' 當時，世尊告訴憍陳如說：'觀察苦聖諦就能背離生死。'當時，憍陳如立即從座位上起身，合掌向佛稟告說：'世尊！我仍然不明白，希望佛陀為我方便解說。如何才能通過觀察苦聖諦而獲得解脫呢？'佛陀觀察到憍陳如已經具備了聞思慧，現在應當適時地為他說修慧之法。佛陀隨即為他說轉法輪修多羅，告訴比丘們：'這苦聖諦是過去從未聽聞的，我通過正觀獲得了眼智明覺，'詳細內容如《轉法輪經》中所說。有人問：'為憍陳如說法，為何自己說自己所得的法？'回答說：'是爲了顯示無師自悟的法。'有人問：'為何又說先前從未聽聞的法呢？'回答說：'是爲了斷除他懷疑從阿蘭迦蘭、郁頭藍弗等處聽聞佛法而得解脫的疑惑，爲了斷除這樣的疑惑，所以說我先前從未聽聞。如今顯示，現在是憑藉自己的力量宣說中道。如果有人能夠修習中道，不從他人聽聞也能理解真諦的含義。'佛陀為他展示了四諦，阿若憍陳如如實地見到了真諦，順應中道見到了四真諦，隨即獲得了道果，歡喜得流下眼淚，從座位上起身，頂禮佛足，隨即說偈言： '如同狗患頭瘡，被蛆蟲啃食，良醫用油治療，卻不認識他的恩情，反而向醫生吠叫。佛陀用禪定之油，以智慧的威德，除去了我煩惱的蟲子，我因為無明而盲目，不知道這是爲了我好，大悲心才來，反而生出觸惱。一切諸天等，尚且應該供養，對於法自在的人，現在聽我懺悔。我先前認為苦行，可以獲得一切種智，因為愚癡盲目，被矇蔽而生出這樣的想法。我現在聽聞所說，已經去除無知的薄膜，現在才真實地知道，自餓並非真正的佛法。'

English version: 'Disgusted with the place where the feet tread, the practice of extreme asceticism is very difficult. Abandoning this difficult asceticism, one then clings to the five desires. How can a monk be free from desire?' At that time, the World Honored One told Kaundinya, 'Observing the Noble Truth of Suffering leads to turning away from birth and death.' Then, Kaundinya immediately rose from his seat, put his palms together, and said to the Buddha, 'World Honored One! I still do not understand. I wish the Buddha would explain it for me in a way that is easy to understand. How can one gain liberation by observing the Noble Truth of Suffering?' The Buddha observed that Kaundinya had already attained the wisdom of hearing and thinking, and now it was time to teach him the practice of wisdom. The Buddha then spoke the Sutra of the Turning of the Wheel of Dharma, telling the monks, 'This Noble Truth of Suffering was never heard before. Through right observation, I have attained the eye of wisdom and clear understanding,' as detailed in the Sutra of the Turning of the Wheel of Dharma. Someone asked, 'When teaching Kaundinya, why did he speak of the Dharma he himself had attained?' The answer is, 'To show the Dharma that was self-realized without a teacher.' Someone asked, 'Why did he say that it was a Dharma never heard before?' The answer is, 'To dispel his doubt that he had attained liberation by hearing the Dharma from Alara Kalama and Uddaka Ramaputta, and to dispel such doubts, he said that he had never heard it before. Now it is revealed, and it is now being taught through one's own power, the Middle Way. If someone can practice the Middle Way, they can understand the meaning of the true Dharma without hearing it from others.' The Buddha revealed the Four Noble Truths, and Ajnata Kaundinya saw the truth as it should be, and in accordance with the Middle Way, he saw the Four Noble Truths, and immediately attained the fruit of the path. He was so happy that he shed tears, rose from his seat, bowed at the Buddha's feet, and then spoke this verse: 'Like a dog with a head wound, eaten by maggots, a good doctor treats it with oil, yet the dog does not recognize his kindness, but instead barks at the doctor. The Buddha, with the oil of meditation, and the power of wisdom, removed the worms of my afflictions. I was blinded by ignorance, not knowing that it was for my own good, and out of great compassion, he came, but I instead created annoyance. All the gods and others should offer worship, to the one who is free in the Dharma, now hear my repentance. I previously thought that asceticism, could attain all-knowing wisdom, because of my foolish blindness, I was deluded and had such thoughts. Now that I have heard what was said, I have removed the film of ignorance, and now I truly know, that self-mortification is not the true Dharma.'

---

。 世尊示世間，　　趣向解脫道； 外道論少義，　　莊嚴諸言辭， 所說辭美妙，　　多奸而諂偽， 欺誑於世間，　　愚癡自纏縛。 善逝言辭廣，　　照了無不解。」

何故說是事？為五比丘故，除去於二邊修行於中道，見諦成道果。

（五九）

複次，眾生造業各受其報。

我昔曾聞，有一貧人作是思惟：「當詣天祠求于現世饒益財寶。」作是念已語其弟言：「汝可勤作田作好為生計，勿令家中有所乏短。」便將其弟往至田中，此處可種胡麻，此處可種大小麥，此處可種禾並種大小豆。示種處已向天祠中，為天祀弟子作大齋會，香華供養，香泥塗地，晝夜禮拜求恩請福，悕望現世增益財產。爾時天神作是思惟：「觀彼貧人于先世中頗有佈施功德因緣不？若少有緣，當設方便使有饒益。」觀彼人已了無佈施少許因緣，復作是念：「彼人既無因緣，而今精勤求請於我，徒作勤苦，將無有益，復當怨我。」便化為弟來向祠中，時兄語言：「汝何所種？來複何為？」化弟白言：「我亦欲來求請天神，使神歡喜求索衣食。我雖不種，以天神力，田中谷麥自然足得。」兄責弟言：「何有田中不下種子望有收穫？無有是事。」即說偈言：

「四海大地內，　　及以一切處， 何有不下種，　　而獲果實者？」

爾時化弟質其兄言：「世間乃有不下種子不得果耶？」兄答弟言：「實爾，不種無果

現代漢語譯本： 世尊向世人展示，通往解脫的道路； 外道的理論空洞無物，卻用華麗的辭藻來裝飾； 他們所說的話語雖然動聽，卻充滿了奸詐和虛偽； 他們欺騙世人，愚昧地自我束縛。 善逝（佛陀）的言辭廣博，照亮一切，無所不解。

為何要說這些事？是爲了五位比丘的緣故，讓他們捨棄兩種極端，修行中道，從而證悟真諦，成就道果。

（五九）

再者，眾生造作的業，各自承受其果報。

我曾經聽聞，有一個窮人這樣思量：『我應當去天神廟祈求現世的財富。』他這樣想后，就對他的弟弟說：『你應當勤奮耕作，好好經營生計，不要讓家裡有所短缺。』於是他帶著弟弟來到田地裡，告訴他這裡可以種芝麻，這裡可以種大小麥，這裡可以種稻子和大小豆。指示完種植的地方后，他就前往天神廟，為天神的弟子們舉辦盛大的齋會，用香花供養，用香泥塗地，日夜禮拜，祈求恩惠和福報，希望現世能夠增加財產。當時天神這樣思量：『觀察那個窮人，他在前世中是否有佈施的功德因緣？如果稍微有些因緣，就應當設法讓他得到利益。』觀察之後，發現這個人沒有絲毫佈施的因緣，又想到：『這個人既然沒有因緣，現在卻如此精勤地向我祈求，只是徒勞辛苦，將不會有任何益處，反而會怨恨我。』於是就化身為弟弟來到神廟，當時哥哥問他：『你種了什麼？來這裡做什麼？』化身弟弟回答說：『我也想來祈求天神，讓天神歡喜，求取衣食。我雖然沒有耕種，但憑藉天神的力量，田里的穀物自然足夠。』哥哥責備弟弟說：『哪有田里不播種就希望有收穫的？沒有這樣的事。』於是就說了偈語：

『四海大地之內，以及一切地方， 哪裡有不播種，而能獲得果實的？』

當時化身弟弟反問他的哥哥說：『世間難道有不播種就不能獲得果實的嗎？』哥哥回答弟弟說：『確實如此，不播種就沒有果實。』

English version: The World Honored One showed the world the path to liberation; The doctrines of the heretics are shallow, yet they adorn them with flowery words; Their words are beautiful, but they are full of deceit and hypocrisy; They deceive the world, foolishly binding themselves. The Tathagata's (Buddha's) words are vast, illuminating everything, and understanding all.

Why are these things said? It is for the sake of the five bhikkhus, to have them abandon the two extremes, practice the Middle Way, and thus realize the truth and attain the fruit of the path.

(59)

Furthermore, sentient beings create karma and each receives its retribution.

I once heard that there was a poor man who thought, 'I should go to the temple of the gods to seek wealth in this life.' After thinking this, he said to his younger brother, 'You should work diligently in the fields and manage our livelihood well, so that there will be no shortage in the family.' Then he took his brother to the fields, telling him that here he could plant sesame, here he could plant wheat and barley, and here he could plant rice and beans. After showing him the planting places, he went to the temple of the gods, held a grand feast for the disciples of the gods, made offerings of incense and flowers, smeared the ground with fragrant mud, and worshiped day and night, seeking grace and blessings, hoping to increase his wealth in this life. At that time, the god thought, 'Let me observe this poor man, does he have any meritorious causes of giving in his past lives? If there is even a slight cause, I should find a way to benefit him.' After observing him, he found that this person had no cause of giving at all, and thought again, 'Since this person has no cause, yet he is now so diligently seeking from me, it is just a futile effort, and there will be no benefit, and he will resent me instead.' So he transformed into the younger brother and came to the temple. At that time, the elder brother asked him, 'What have you planted? What are you doing here?' The transformed younger brother replied, 'I also want to come and pray to the gods, to make the gods happy, and to seek food and clothing. Although I have not planted anything, by the power of the gods, the grains in the fields will naturally be sufficient.' The elder brother rebuked his younger brother, saying, 'How can one hope to harvest without sowing seeds in the field? There is no such thing.' Then he spoke a verse:

'Within the four seas and the great earth, and in all places, Where is there one who does not sow, yet obtains fruit?'

At that time, the transformed younger brother questioned his elder brother, saying, 'Is it true that in the world, one cannot obtain fruit without sowing seeds?' The elder brother replied to his younger brother, 'Indeed, without sowing, there is no fruit.'

---

。」時彼天神還複本形，即說偈言：

「汝今自說言，　　不種無果實， 先身無施因，　　云何今獲果？ 汝今雖辛苦，　　斷食供養我， 徒自作勤苦，　　又復擾惱我。 何由能使汝，　　現有饒益事？ 若欲得財寶，　　妻子及眷屬， 應當凈身口，　　而作佈施業。 不種獲福利，　　日月及星宿， 不應照世界；　　以照世間故， 當知由業緣。　　天上諸天中， 亦各有差別，　　福多威德盛， 福少鮮威德；　　是故知世間， 一切皆由業，　　佈施得財富， 持戒生天上，　　若無佈施緣， 威德都損減，　　定慧得解脫， 此三所獲報，　　十力之所說。 此種皆是因，　　不應擾亂我， 是故應修業，　　以求諸吉果。」

（六〇）

複次，種子得果非是吉力，是故不應疑著吉相。

我昔曾聞，有一比丘詣檀越家，時彼檀越既嚼楊枝以用漱口，又取牛黃用涂其額，捉所吹貝戴于頂上，捉毗勒果以手擎舉，以著額上用為恭敬。比丘見已而問之言：「汝以何故作如是事？」檀越答言：「我作吉相。」比丘問言：「汝作吉相有何福利？」檀越答言：「是大功德汝今試看，所云吉相能使應死者不死，應鞭系者皆得解脫。」比丘微笑而作是言：「吉相若爾，極為善哉！如是吉相為何從來為出何處？」檀越答言：「此牛黃者乃出於牛心肺之間

現代漢語譯本：這時，那位天神恢復了原來的樣子，隨即說了偈語： 『你現在自己說，不播種就沒有果實，前世沒有佈施的因，怎麼現在能獲得果報呢？ 你現在雖然辛苦，斷食來供養我，只是徒勞地勤勞辛苦，又來擾亂我。 怎麼能讓你，現在有饒益的事情發生呢？ 如果想要得到財寶、妻子和眷屬，應當清凈身口，去做佈施的善業。 不播種就能獲得福報，那麼太陽、月亮和星宿，就不應該照耀世界；因為它們照耀世間，應當知道這是由於業力的緣故。 天上的諸天之中，也各有差別，福報多的威德就盛大，福報少的威德就微弱；所以應當知道世間，一切都是由業力所致。 佈施可以得到財富，持戒可以生到天上，如果沒有佈施的因緣，威德都會減損。 禪定和智慧可以得到解脫，這三種所獲得的果報，是十力佛所說的。 這些都是因，不應該擾亂我，所以應當修習善業，來求得各種吉祥的果報。』

（六〇）

再次說明，種子得到果實不是吉祥的力量，所以不應該執著于吉祥的表象。

我曾經聽說，有一位比丘去一位施主家，當時那位施主正在嚼楊枝來漱口，又取牛黃塗在額頭上，拿著吹過的貝殼戴在頭頂上，拿著毗勒果用手舉著，放在額頭上用來表示恭敬。 比丘看見后就問他說：『你為什麼要做這些事？』 施主回答說：『我是在做吉祥的儀式。』 比丘問說：『你做吉祥的儀式有什麼好處？』 施主回答說：『這是大功德，你現在試試看，所謂的吉祥儀式能使應該死的人不死，應該被鞭打囚禁的人都能得到解脫。』 比丘微笑著說：『吉祥儀式如果這樣，那真是太好了！這樣的吉祥儀式是從哪裡來的，又出自哪裡呢？』 施主回答說：『這牛黃是從牛的心肺之間出來的』

English version: Then, that celestial being returned to his original form and immediately spoke in verse: 'You now say yourself that without planting there is no fruit, and in your past life you had no cause for giving, how can you now obtain the result? Although you are now suffering, fasting to make offerings to me, you are only toiling in vain and also disturbing me. How can I make it so that you now have something beneficial happen? If you wish to obtain wealth, a wife, and family, you should purify your body and mouth and perform the act of giving. If one could obtain blessings without planting, then the sun, moon, and stars should not illuminate the world; because they illuminate the world, you should know that it is due to the cause of karma. Among the various heavens, there are also differences, those with more blessings have greater power, and those with fewer blessings have less power; therefore, you should know that in this world, everything is due to karma. Giving can obtain wealth, keeping precepts can be reborn in heaven, and if there is no cause for giving, power will be diminished. Meditation and wisdom can obtain liberation, and the results obtained from these three are what the Buddha with ten powers has spoken. These are all causes, and you should not disturb me, therefore you should cultivate good deeds to seek various auspicious results.'

(60)

Furthermore, the obtaining of fruit from seeds is not due to auspicious power, therefore one should not be attached to auspicious signs.

I once heard that a monk went to the home of a benefactor, and at that time, the benefactor was chewing on a willow twig to rinse his mouth, and also took ox gall to smear on his forehead, holding a conch shell that had been blown and placing it on his head, holding a Belleric myrobalan fruit in his hand, placing it on his forehead to show respect. Upon seeing this, the monk asked him, 'Why are you doing these things?' The benefactor replied, 'I am performing auspicious rituals.' The monk asked, 'What benefits do you gain from performing auspicious rituals?' The benefactor replied, 'This is great merit, you can try it now, the so-called auspicious rituals can prevent those who should die from dying, and those who should be whipped and imprisoned can be released.' The monk smiled and said, 'If auspicious rituals are like this, then that is truly wonderful! Where do such auspicious rituals come from, and where do they originate?' The benefactor replied, 'This ox gall comes from between the heart and lungs of an ox.'

---

。」比丘問言：「若牛黃者能為吉事，云何彼牛而為人等繩拘穿鼻耕駕乘騎，鞭撻錐刺種種撾打，飢渴疲乏耕駕不息？」檀越答言：「實有是事。」比丘問言：「彼牛有黃尚不自救，受苦如是，云何乃能令汝吉耶？」即說偈言：

「牛黃全在心，　　不能自救護， 況汝磨少許，　　以涂額皮上， 云何能擁護？　　汝宜善觀察。」

時彼檀越思惟良久默不能答。比丘又問：「此名何物？白如雪團，為從何出？以水浸漬吹乃出聲。」檀越答言：「名為貝，因海而生。」比丘問言：「汝言貝者，從海中出置舍陸地，日暴苦惱經久乃死。」檀越答言：「實爾。」比丘語言：「此不為吉。」即說偈言：

「彼蟲貝俱生，　　晝夜在貝中， 及其蟲死時，　　貝不能救護， 況今汝暫捉，　　而能為吉事？ 善哉如此事，　　汝今應分別， 汝今何故爾，　　行於癡道路？」

爾時檀越低頭默然思不能答。比丘念言：「彼檀越者意似欲悟，我今當問。」告檀越言：「世人名為如歡喜丸者，為是何物？」檀越答言：「名毗勒果。」比丘告言：「毗勒果者是樹上果，人採取時以石打之，與枝俱墮，由是果故樹與枝葉，俱共毀落。為爾不耶？」檀越答言：「實爾。」比丘語言：「若其爾者，云何汝捉便望得吉？」即說偈言：

「此果依樹生，　　不能自全護， 有人撲取時，　　枝葉隨殞落， 又採用作薪，　　干則用然火

現代漢語譯本：比丘問道：『如果牛黃能帶來吉祥，為何那些有牛黃的牛卻被人用繩子捆綁，穿過鼻子，耕田駕車，遭受鞭打、錐刺等各種擊打，飢渴疲憊，耕作不停呢？』施主回答說：『確實如此。』比丘問道：『那牛有牛黃尚且不能自救，遭受如此痛苦，又怎能給你帶來吉祥呢？』於是說了偈語： 『牛黃全在心，不能自救護，況汝磨少許，以涂額皮上，云何能擁護？汝宜善觀察。』 當時那位施主思索良久，默默無語。比丘又問：『這東西叫什麼？白如雪團，從何而來？用水浸泡，吹氣就能發出聲音。』施主回答說：『名為貝，因海而生。』比丘問道：『你說貝，從海中取出放在陸地上，日曬受苦，很久就會死去。』施主回答說：『確實如此。』比丘說：『這不能帶來吉祥。』於是說了偈語： 『彼蟲貝俱生，晝夜在貝中，及其蟲死時，貝不能救護，況今汝暫捉，而能為吉事？善哉如此事，汝今應分別，汝今何故爾，行於癡道路？』 當時施主低頭沉默，思索不能回答。比丘心想：『這位施主似乎想要開悟，我應該再問問。』於是告訴施主說：『世人稱之為如歡喜丸的東西，是什麼？』施主回答說：『名叫毗勒果。』比丘說：『毗勒果是樹上的果實，人們採摘時用石頭擊打，果實和樹枝一起掉落，因為這個果實，樹和枝葉都一起被毀壞。是這樣嗎？』施主回答說：『確實如此。』比丘說：『如果這樣，你拿著它又怎麼能期望得到吉祥呢？』於是說了偈語： 『此果依樹生，不能自全護，有人撲取時，枝葉隨殞落，又採用作薪，干則用然火』

English version: The monk asked: 'If bezoar can bring good fortune, why are those cows with bezoar bound by ropes, pierced through their noses, used for plowing and driving, subjected to whipping, piercing, and various beatings, suffering from hunger and thirst, and tirelessly working?' The donor replied: 'Indeed, that is the case.' The monk asked: 'That cow, even with bezoar, cannot save itself and suffers so much, how can it bring you good fortune?' Then he spoke a verse: 'The bezoar is entirely in the heart, yet it cannot protect itself, how much less can a little bit that you grind and smear on your forehead protect you? You should observe carefully.' At that time, the donor pondered for a long time and remained silent. The monk then asked: 'What is this thing called? It is white like a ball of snow, where does it come from? When soaked in water and blown, it makes a sound.' The donor replied: 'It is called a shell, born from the sea.' The monk asked: 'You say the shell, taken from the sea and placed on land, suffers from sun exposure and dies after a long time.' The donor replied: 'Indeed, that is so.' The monk said: 'This cannot bring good fortune.' Then he spoke a verse: 'The insect and the shell are born together, day and night they are in the shell, and when the insect dies, the shell cannot save it, how much less can you, who hold it temporarily, bring good fortune? Good, you should discern this matter, why are you walking on a path of delusion?' At that time, the donor lowered his head and remained silent, unable to answer. The monk thought: 'This donor seems to want to awaken, I should ask again.' So he told the donor: 'What is it that people call a 'joyful pill'?' The donor replied: 'It is called a Beleric fruit.' The monk said: 'The Beleric fruit is a fruit from a tree, when people pick it, they hit it with stones, and the fruit falls with the branches, because of this fruit, the tree and its branches are destroyed together. Is that so?' The donor replied: 'Indeed, that is so.' The monk said: 'If that is the case, how can you expect to gain good fortune by holding it?' Then he spoke a verse: 'This fruit grows on a tree, it cannot protect itself, when someone knocks it down, the branches and leaves fall with it, and it is also used as firewood, when dry it is used to make fire.'

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。 彼不能自救，　　云何能護汝？」

爾時檀越具聞所問而不能對，白比丘言：「大德！如上所問實無吉相，我有所疑愿為我說。」比丘答言：「隨汝所問我當說之。」時彼檀越，以偈問言：

「往古諸勝人，　　合和說是吉， 然實觀察時，　　都無有吉相。 云何相傳習，　　橫說有是吉， 以何因緣故？　　愿為我解說。」

爾時比丘答彼人言：「一切諸見於生皆有因緣本末。」即說偈言：

「往昔劫初時，　　一切皆離欲， 後來欲事興，　　離欲入深林。 處林樂欲者，　　還來即向家， 唱作如是言：　　『無慾無妻子， 不得生天上。』　　多人說是語， 謂此語為實，　　由信是語故， 即便求索婦。　　欲事既已廣， 迭互自莊嚴，　　更共相誑惑， 遂復生憍慢。　　憍慢勇健者， 為欲莊嚴故，　　造作此吉書， 為人譏呵言：　　『云何似婦女， 而作是莊嚴？』　　彼人詐稱說： 『我乃作吉事，　　非自為莊嚴， 牛黃貝果等，　　皆是莊嚴具， 由是因緣故，　　吉事轉增廣， 一一因緣起，　　皆由婦莊嚴。』 愚人心憍慢，　　謂為實是吉。」

爾時檀越聞說此偈，衣毛皆豎，即說偈言：

「人當近善友，　　讚歎勝丈夫， 由彼勝人故，　　善分別好醜， 是故應柔順，　　于諸世界中。 佛語皆真實，　　不求于長短， 亦不存勝負，　　所說有因緣， 事事有原本

現代漢語譯本 『他自己都不能自救，又怎麼能保護你呢？』 當時，施主聽完這些問題，無法回答，便對那位比丘說：『大德，您剛才問的這些問題，實在沒有吉祥的徵兆，我心中有些疑惑，希望您能為我解答。』比丘回答說：『你儘管問，我都會為你解答。』於是，那位施主用偈語問道： 『往昔的聖賢之人，都說和合是吉祥的，但如果仔細觀察，其實根本沒有什麼吉祥的徵兆。為什麼人們要互相傳習，硬說有吉祥呢？這究竟是什麼原因？希望您能為我解釋。』 當時，比丘回答那人說：『一切的見解，對於生命的產生都有其因緣和本末。』接著說了偈語： 『在很久很久以前，最初的時候，一切眾生都遠離慾望。後來，慾望的事情興起，那些遠離慾望的人就進入深山。那些在山林中享受慾望的人，又回到家中，宣揚說：『沒有慾望，沒有妻子，就不能升到天上。』很多人都這樣說，認為這話是真的。因為相信這話，就去尋求妻子。慾望的事情既然已經擴充套件開來，人們就互相打扮，互相欺騙，於是又產生了驕慢。那些驕慢而又勇猛的人，爲了打扮自己，就編造了這些吉祥的書籍，被人譏諷說：『為什麼像女人一樣打扮？』那些人就假稱說：『我這是在做吉祥的事情，不是爲了打扮自己。牛黃、貝殼、果實等，都是吉祥的裝飾品。』因為這個緣故，吉祥的事情就越傳越廣，每一個因緣的產生，都源於婦女的打扮。愚癡的人心生驕慢，認為這真的是吉祥。』 當時，施主聽了這偈語，汗毛都豎了起來，於是說了偈語： 『人應當親近善友，讚歎賢能的人。因為有這些賢能的人，才能分辨好壞。所以，在世間應當柔順。佛說的話都是真實的，不追求長短，也不執著于勝負，所說的一切都有因緣，事事都有其根本。』

English version 'He cannot save himself, how can he protect you?' At that time, the benefactor, having heard the questions, could not answer, and said to the bhikkhu: 'Venerable Sir, the questions you have asked have no auspicious signs. I have some doubts and wish you would explain them to me.' The bhikkhu replied: 'Ask whatever you wish, and I will explain it.' Then, the benefactor asked in verse: 'The sages of the past all said that harmony is auspicious, but if one observes carefully, there are actually no auspicious signs at all. Why do people pass on these traditions, insisting that there is auspiciousness? What is the reason for this? I hope you can explain it to me.' At that time, the bhikkhu replied to that person: 'All views regarding the arising of life have their causes and origins.' Then he spoke in verse: 'In the very distant past, at the beginning of time, all beings were free from desire. Later, the affairs of desire arose, and those who were free from desire went into the deep mountains. Those who enjoyed desire in the forests returned home and proclaimed: 'Without desire, without a wife, one cannot ascend to heaven.' Many people said this, believing it to be true. Because they believed this, they sought wives. Since the affairs of desire had spread, people adorned themselves and deceived each other, and thus arrogance arose. Those who were arrogant and brave, in order to adorn themselves, created these auspicious books, and were ridiculed, saying: 'Why do you adorn yourselves like women?' Those people falsely claimed: 'I am doing auspicious things, not adorning myself. Bezoar, shells, fruits, etc., are all auspicious ornaments.' Because of this, auspicious things spread more and more, and every cause arose from the adornment of women. Foolish people became arrogant, thinking that this was truly auspicious.' At that time, the benefactor, having heard this verse, had his hair stand on end, and then spoke in verse: 'One should be close to good friends, and praise virtuous people. Because of these virtuous people, one can distinguish between good and bad. Therefore, one should be gentle in all the worlds. The words of the Buddha are all true, not seeking length or shortness, nor clinging to victory or defeat. Everything he says has a cause, and everything has its origin.'

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。　　我今亦解了， 福業皆是吉，　　惡業中無吉， 吉與不吉等，　　皆從果因緣。」

爾時比丘告檀越言：「善哉善哉！汝是善丈夫，汝知正道。」即說偈言：

「一切諸世間，　　皆由善惡業， 善惡生五道，　　業持眾生命。 業緣作日月，　　白月十五日， 黑月十五日，　　惡業雖微細， 名為黑月初，　　善業名白月， 以業名白月，　　以業分別故， 是故有黑白。　　諸有福業者， 不善皆成吉，　　猶如須彌山， 黑白皆金色，　　諸無福業者， 吉相為不吉，　　如似大海水， 好惡皆鹹味。　　一切諸世間， 皆從業緣有，　　是故有智者， 皆應離惡業。　　遠離邪為吉， 勤修于善業，　　猶如種田者， 安置吉場上，　　若不下種子， 而獲果報者，　　是則名為吉。」

何以故說是？應常勤聽法，以聽法故能除愚癡，心能別了于諸善惡。

大莊嚴論經卷第十一

後秦龜茲三藏鳩摩羅什譯

（六一）

複次，少智之人見佛相好猶發善心，況復智慧大德之人，而當不發於善心耶？

我昔曾聞，佛在舍衛國，時波斯匿王請佛及僧，於九十日夏坐安居，集諸牛群近佛精舍𤛓乳供佛。時有千婆羅門貪牛乳故，共牧牛人行止相隨。時牧牛人聞婆羅門誦韋陀上典，悉皆通利善了分別，或有婆羅門但有空名實無知曉，又有明知咒術不解韋陀，有明韋陀不知咒術。爾時世尊于夏四月安居已訖，于自恣時王敕牧人：「今不須乳，隨逐水草放汝諸牛

現代漢語譯本：我現在也明白了，福業都是吉祥的，惡業中沒有吉祥，吉祥與不吉祥都是由果報因緣造成的。' 當時，比丘告訴施主說：'太好了，太好了！你真是個善男子，你明白正道。' 隨即說了偈語：'一切世間，都由善惡業所生，善惡產生五道輪迴，業力維繫眾生的生命。業力使日月執行，白月是十五日，黑月也是十五日，惡業雖然微小，被稱為黑月初，善業被稱為白月，因為業力的緣故，所以有黑白之分。那些有福業的人，不善也會變成吉祥，就像須彌山一樣，黑白都呈現金色。那些沒有福業的人，吉祥也會變成不吉祥，就像大海水一樣，好壞都是鹹味。一切世間，都由業力因緣而生，所以有智慧的人，都應該遠離惡業。遠離邪惡就是吉祥，勤奮修習善業，就像種田的人，把種子種在吉祥的田地上，如果不下種子，卻想獲得果報，那是不可能的，只有種下種子才能獲得果報，這才是真正的吉祥。' 為什麼這樣說呢？應該經常勤奮聽聞佛法，因為聽聞佛法能夠去除愚癡，內心能夠分辨善惡。' 《大莊嚴論經》卷第十一，後秦龜茲三藏鳩摩羅什譯。（六一）' 再次，少有智慧的人見到佛的相好都會生起善心，更何況是智慧高深的大德之人，怎麼會不生起善心呢？' 我曾經聽聞，佛在舍衛國時，波斯匿王邀請佛和僧眾，在九十天的夏季安居期間，聚集牛群在佛的精舍附近擠奶供養佛。當時有一千個婆羅門因為貪圖牛奶，就和牧牛人一起行動。當時牧牛人聽到婆羅門誦讀《韋陀》經典，都通曉並善於分辨，有的婆羅門只是徒有虛名，實際上並不瞭解，有的婆羅門雖然明白咒術卻不瞭解《韋陀》，有的婆羅門明白《韋陀》卻不明白咒術。當時世尊在夏季四個月安居結束后，在自恣日，國王命令牧人：'現在不需要牛奶了，你們可以隨著水草放牧你們的牛群了。'

English version: 'Now I also understand that good karma is all auspicious, there is no auspiciousness in bad karma, and auspiciousness and inauspiciousness all arise from the causes and conditions of karmic results.' At that time, the Bhikshu said to the benefactor: 'Excellent, excellent! You are a good man, you understand the right path.' Then he spoke a verse: 'All the worlds, are born from good and bad karma, good and bad give rise to the five paths of rebirth, karma sustains the lives of beings. Karma causes the sun and moon to move, the white moon is the fifteenth day, the black moon is also the fifteenth day, although bad karma is subtle, it is called the beginning of the black moon, good karma is called the white moon, because of karma, there is black and white. Those who have good karma, even the inauspicious will become auspicious, like Mount Sumeru, black and white both appear golden. Those who have no good karma, even the auspicious will become inauspicious, like the water of the great ocean, good and bad both taste salty. All the worlds, arise from karmic causes and conditions, therefore, those who are wise, should all stay away from bad karma. Staying away from evil is auspicious, diligently cultivate good karma, like a farmer, who plants seeds in an auspicious field, if one does not plant seeds, yet expects to receive the fruit, that is impossible, only by planting seeds can one receive the fruit, this is true auspiciousness.' Why is this said? One should always diligently listen to the Dharma, because by listening to the Dharma one can remove ignorance, and the mind can distinguish between good and evil.' 'The Great Adornment Sutra, Volume 11, translated by the Tripitaka master Kumarajiva of the Later Qin Dynasty. (61)' Furthermore, even those with little wisdom will generate good thoughts upon seeing the Buddha's excellent features, how much more so those with great wisdom and virtue, how could they not generate good thoughts?' I once heard that when the Buddha was in Shravasti, King Prasenajit invited the Buddha and the Sangha to observe the summer retreat for ninety days. He gathered herds of cows near the Buddha's monastery to provide milk for the Buddha. At that time, a thousand Brahmins, greedy for milk, followed the cowherds. The cowherds heard the Brahmins reciting the Vedas, and they all understood and were good at distinguishing them. Some Brahmins were only nominally Brahmins, but in reality, they did not understand. Some Brahmins understood mantras but did not understand the Vedas, and some understood the Vedas but did not understand mantras. At that time, after the World Honored One had completed the four-month summer retreat, on the day of self-surrender, the king ordered the cowherds: 'Now there is no need for milk, you can let your cows graze freely according to the water and grass.'

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。」又敕之言：「汝若去時必往辭佛，佛若說法汝好諦聽。」時彼牧人作如是念：「佛世尊者是一切智？為非是乎？」作是念已向祇陀林詣世尊所。

爾時世尊大眾圍繞坐于樹下，知牧牛人來至林中，即為牧牛人于身毛孔出諸光明，其光照曜映蔽林野，如融金聚，又如雨酥降注火中，牧人視之無厭，即生希有難見之想，各相謂言：「此光明者如瞻卜花遍滿林中，為是何光？」即說偈言：

「斯林甚嚴麗，　　光色忽改常， 將非天寶林，　　移殖此園耶？ 暉赫如金樓，　　亦如天帝幢， 其明過電光，　　熾炎逾酥火， 或日月天子，　　降游此林間？」

時牧牛者說此偈已，向祇陀林至世尊所，睹佛圓光如百千日，三十二種大人之相炳著明瞭，各皆歡喜生希有想，各各讚歎。即說偈言：

「釋種王子身，　　端嚴甚輝妙， 威光極盛熾，　　睹之生歡悅， 身心皆快樂，　　善哉寂淡泊， 湛然無畏懼，　　略說其色相。 善稱于種智，　　世間皆傳說， 真實不虛妄，　　咸言是佛陀。 無不稱佛者，　　憶持著於心， 口亦如是說，　　粗略其旨要， 不可具廣說。　　總說其要言， 是釋種中日，　　名實稱色像， 色像亦稱名。　　相好及福利， 炳然而顯現，　　猶如於眾寶， 羅列自嚴飾。　　威德甚赫奕， 圓光滿一尋，　　猶如真金山， 能奪眾人目，　　樂觀不捨離， 眾人之所愛。　　體是一切智， 如人大叫喚，　　口唱如是言， 一切種智者

現代漢語譯本：又命令他說：『你如果離開時一定要去向佛陀辭行，佛陀如果說法，你好好地聽。』當時那個牧人這樣想：『佛世尊是具有一切智慧的嗎？還是不是呢？』這樣想過後，就向祇陀林去拜見世尊。 當時世尊被大眾圍繞坐在樹下，知道牧牛人來到林中，就為牧牛人從身上的毛孔放出各種光明，那光芒照耀，遮蔽了林野，像熔化的金子聚集在一起，又像酥油雨降注在火中，牧人看著沒有厭倦，就產生了稀有難見的想法，各自互相說道：『這光明像瞻卜花一樣遍滿林中，這是什麼光呢？』就說了偈語： 『這片樹林非常莊嚴美麗，光色忽然改變了平常，難道不是天上的寶林，移植到這個園林了嗎？光輝閃耀像金樓，也像天帝的旗幟，它的光明超過閃電的光芒，熾熱的火焰勝過酥油火，或許是日月天子，降臨到這片樹林間遊玩？』 當時牧牛人說了這偈語后，向祇陀林來到世尊那裡，看到佛陀的圓光像成百上千個太陽，三十二種大丈夫的相貌明顯地顯現出來，大家都歡喜地產生了稀有的想法，各自讚嘆。就說了偈語： 『釋迦族的王子，容貌端正莊嚴非常輝煌美妙，威光極其盛大熾熱，看到他產生歡喜，身心都快樂，真好啊，寂靜淡泊，安詳沒有畏懼，簡略地說說他的容貌。善於被稱為具有一切智慧，世間都傳說，真實不虛妄，都說是佛陀。沒有不稱讚佛陀的，記在心裡，口中也這樣說，粗略地說說他的旨要，不能詳細地說。總而言之，他是釋迦族中的太陽，名聲和實際的容貌相稱，容貌也和名聲相稱。相好和福德，明顯地顯現出來，就像各種珍寶，羅列著自己裝飾。威德非常顯赫，圓光充滿一尋，就像真正的金山，能夠奪取眾人的目光，樂意觀看而不捨離，是眾人所喜愛的。本體是一切智慧，像人高聲呼喊，口中唱著這樣的話，具有一切智慧的人啊！』

English version: He was also instructed, 'If you leave, you must bid farewell to the Buddha. If the Buddha teaches, listen carefully.' At that time, the herdsman thought, 'Is the World Honored Buddha all-knowing, or not?' Having thought this, he went to Jeta Grove to see the World Honored One. At that time, the World Honored One was surrounded by a crowd, sitting under a tree. Knowing that the herdsman had come to the grove, he emitted various lights from the pores of his body for the herdsman. The light shone and obscured the forest, like molten gold gathered together, and like ghee rain pouring into a fire. The herdsman looked at it without weariness, and had a rare and difficult-to-see thought. They said to each other, 'This light is like champak flowers filling the forest. What kind of light is this?' Then they spoke a verse: 'This forest is very solemn and beautiful, the color of the light suddenly changes from the ordinary. Could it be that a heavenly treasure forest has been transplanted to this garden? The radiance is like a golden tower, also like the banner of the heavenly emperor. Its light surpasses the light of lightning, the blazing flames surpass the ghee fire. Perhaps the sun and moon deities have descended to this forest to play?' After the herdsman spoke this verse, he went to Jeta Grove to see the World Honored One. He saw the Buddha's halo like hundreds and thousands of suns, and the thirty-two marks of a great man were clearly visible. Everyone was happy and had a rare thought, and they praised each other. Then they spoke a verse: 'The prince of the Shakya clan, his appearance is upright, solemn, and extremely glorious and wonderful. His majestic light is extremely grand and blazing. Seeing him brings joy, both body and mind are happy. How wonderful, tranquil and serene, calm and without fear. Briefly speaking about his appearance. He is well-known as having all wisdom. The world all says, it is true and not false, they all say he is the Buddha. There is no one who does not praise the Buddha, remembering it in their hearts, and saying it with their mouths. Briefly speaking about his main points, it cannot be said in detail. In short, he is the sun among the Shakya clan, his reputation matches his actual appearance, and his appearance matches his reputation. His marks and blessings are clearly visible, like various treasures, arranged to adorn themselves. His majestic virtue is very illustrious, his halo fills a fathom, like a real golden mountain, able to capture the eyes of the crowd, willing to watch without leaving, he is loved by the crowd. His essence is all wisdom, like a person shouting loudly, saying these words, the one who has all wisdom!'

---

。　　今在此身中， 世間出種智，　　必在於此中， 何有功德智，　　不視如此智？ 知此妙身器，　　真實能堪受， 功巧及畫素，　　未曾見是像。 終更不生疑，　　言非一切智， 如此妙形容，　　功德必滿足。 極有此妙形，　　終不空無德， 應須決定解，　　不應逐音聲。」

爾時牧人作如是言：「我等應當用決定解。」復作是念：「今我牧牛有何智力而用決了？我等亦可決定解知，云何可知？」又言：「我等雖復牧牛可分別知，彼生王宮智慧技術一切皆學，不應知彼牧牛之法。我今當問牧牛之事，其必不知。」即說偈言：

「韋陀與射術，　　醫方及祠祀， 天文並聲論，　　文筆根本論。 立天祀之論，　　諸論之因本， 辭辯巧言論，　　善學淫泆論。 求覓財利論，　　清凈種姓論， 一切萬物論，　　十種名字論。 算數計校論，　　圍棋博弈論， 原本書學論，　　音樂倡伎論。 吹貝歌法論，　　舞法笑法論， 欺弄及庠序，　　舉動花鬘論。 如是等諸論，　　悉皆善通達。 按摩除疲勞，　　善別摩尼價， 善別衣帛法，　　彩色及蠟印， 機關與胡膠，　　射術計合離。 又善知裁割，　　刻雕成眾像， 文章與書畫，　　無不悉通達。 又復善能知，　　和香作華鬘， 善知占夢法，　　善知飛鳥音。 善知相男女，　　善知象馬法， 又善知鼓音，　　及以擊鼓法。 善知鬥戰法，　　善知不鬥戰， 調馬弄槊法，　　善知跳躑法

現代漢語譯本：現在就在這身體中，世間產生智慧的種子，必定就在這裡面。哪裡有功德智慧，而不看重這樣的智慧呢？知道這個奇妙的身體，真實能夠承受，它的精巧和樸素，從未見過這樣的形象。最終不再產生懷疑，說它不是一切智慧的體現。如此奇妙的容貌，功德必定是圓滿的。擁有如此奇妙的形體，最終不會是空無功德的，應該要堅定地理解，不應該追逐聲音的表象。 當時牧人這樣說：『我們應當用堅定的理解。』又這樣想：『現在我們放牛的有什麼智慧能力來做決斷呢？我們也可以用堅定的理解來知道，怎麼才能知道呢？』又說：『我們雖然放牛，可以分別知道一些事情，但是他生在王宮，智慧技術一切都學，不應該知道我們放牛的方法。我現在要問他關於放牛的事情，他必定不知道。』於是說了偈語： 『韋陀和射箭的技術，醫術和祭祀，天文和聲律，文字的根本理論。建立祭祀天神的理論，各種理論的根本，辯論的技巧，善於學習淫樂的理論。尋求財富利益的理論，清凈種姓的理論，關於一切事物的理論，十種名字的理論。算數計算的理論，圍棋博弈的理論，原本的書寫理論，音樂歌舞的理論。吹奏樂器的理論，歌唱的方法，舞蹈的方法，歡笑的方法，欺騙和次序，舉動和花環的理論。像這些理論，都全部精通。』 『消除疲勞，善於辨別摩尼寶的價格，善於辨別衣帛的方法，顏色和蠟印，機關和胡膠，射箭的技術和計算距離。又善於裁剪，雕刻成各種形象，文章和書畫，沒有不精通的。又善於知道，調和香料製作花環，善於知道占夢的方法，善於知道飛鳥的聲音。善於看相男女，善於知道象馬的方法，又善於知道鼓的聲音，以及擊鼓的方法。善於知道戰鬥的方法，善於知道不戰鬥的方法，調馬和弄槊的方法，善於知道跳躍的方法。』

English version: Now, within this very body, the seed of wisdom arises in the world, it must be within this. Where is there merit and wisdom, that does not value such wisdom? Knowing this wondrous body, truly capable of receiving, its ingenuity and simplicity, such an image has never been seen. Ultimately, there will be no more doubt, saying it is not the embodiment of all wisdom. Such a wondrous appearance, its merits must be complete. Possessing such a wondrous form, it will ultimately not be empty of merit, one should have a firm understanding, and not chase after the appearance of sound. At that time, the herdsman said: 'We should use firm understanding.' And thought: 'Now, what wisdom or ability do we, who herd cattle, have to make a decision? We can also use firm understanding to know, how can we know?' And said: 'Although we herd cattle, we can distinguish some things, but he was born in the royal palace, learned all the skills and techniques, he should not know our methods of herding cattle. I will now ask him about herding cattle, he surely will not know.' Then he spoke in verse: 'The Vedas and the art of archery, medicine and sacrifices, astronomy and phonetics, the fundamental theories of writing. The theory of establishing sacrifices to the gods, the root of all theories, the skills of debate, being skilled in learning the theories of sensual pleasure. The theory of seeking wealth and profit, the theory of pure lineage, the theory of all things, the theory of ten names. The theory of arithmetic calculation, the theory of chess and gambling, the original theory of writing, the theory of music and dance. The theory of playing wind instruments, the method of singing, the method of dancing, the method of laughter, deception and order, the theory of actions and garlands. All these theories, he is completely proficient in.' 'Eliminating fatigue, being good at distinguishing the price of Mani jewels, being good at distinguishing the methods of silk fabrics, colors and wax seals, mechanisms and glue, the art of archery and calculating distances. Also being good at tailoring, carving various images, writing and painting, there is nothing he is not proficient in. Also being good at knowing, mixing fragrances to make garlands, being good at knowing the methods of interpreting dreams, being good at knowing the sounds of birds. Being good at judging men and women, being good at knowing the methods of elephants and horses, also being good at knowing the sound of drums, and the method of drumming. Being good at knowing the methods of battle, being good at knowing the methods of not fighting, the methods of training horses and wielding spears, being good at knowing the methods of jumping.'

---

。 善知奔走法，　　善知濟度法， 如是等諸法，　　無事不明練。

「如是諸勝眾智技能，儘是王子之所通利，若知此事是其所學，是不為奇；若知淺近凡庶所學牧牛之法，當知真是一切智人。」於是牧人即問佛言：「幾法成就於牧牛法，令牛增長？」佛告之曰：「成就十一法，牛群增長得不損減。若不知色，又不知相，不知早起及以拂拭，不知覆瘡，不知作煙，不知大道法，不知牛善行來歡喜法，不知濟度處，不知好放牧處，不善知𤛓乳留遺余法，不善料理牛主盜法。若不善知如是法者，不名為解牧牛之法，若知此法名為善解。」時諸牧人聞斯語已皆生歡喜，而作是言：「我等宿老放牛之人，尚所不知，況我等輩而能得知此十一法？是故當知，如來世尊具一切智。」諸牧牛人心生信解求佛出家，佛即為說，有十一法比丘應學，如修多羅中廣說。

（六二）

複次，不求供養及與恭敬，如是大人唯求持行。

我昔曾聞，如來在舍衛國祇樹給孤獨園，九十日中夏安居訖，世尊欲去，須達多即請世尊在此而住。爾時如來不受其請，毗舍佉鹿子母諸優婆夷等亦求請佛，如來不許。舍衛國中優婆塞等並諸宿舊大臣輔相亦求請佛，迦毗梨王諸兄弟等並祇陀諸王子、波斯匿王等亦求請佛，爾時世尊各皆不許。爾時須達多以佛不許不果所愿，還詣家中憂惱涕泣

現代漢語譯本：

'善於瞭解奔走的方法，善於了解救濟度脫的方法，像這樣的各種法門，沒有哪一樣不是精通熟練的。'

'像這樣各種殊勝的智慧技能，全都是王子所通曉的，如果知道這些是他們所學的，那也不足為奇；如果知道他們連淺近的凡夫俗子所學的放牛的方法都知道，那才應當知道他們真是具有一切智慧的人。'於是牧人就問佛說：'要成就多少種方法，才能使放牛的方法讓牛增長呢？'佛告訴他們說：'成就十一種方法，牛群就會增長而不會減少。如果不知道牛的顏色，又不知道牛的相貌，不知道早起和擦拭牛身，不知道覆蓋牛的傷口，不知道用煙驅蚊，不知道大路上的方法，不知道牛行走時高興的方法，不知道救濟度脫的地方，不知道好的放牧之處，不善於瞭解擠奶時留下剩餘的方法，不善於料理牛主防盜的方法。如果不能善於瞭解這些方法，就不能稱爲了解放牛的方法，如果瞭解這些方法，就稱為善於瞭解。'當時各位牧人聽了這些話后都心生歡喜，並且這樣說：'我們這些年老的放牛人，尚且都不知道，何況我們這些人能夠知道這十一種方法呢？所以應當知道，如來世尊具有一切智慧。'各位牧牛人心生信解，請求佛陀出家，佛陀就為他們說了，有十一種方法是比丘應當學習的，就像修多羅中所廣泛講述的那樣。

（六二）

再次，不求供養以及恭敬，像這樣的大人只求堅持修行。

我過去曾經聽說，如來在舍衛國祇樹給孤獨園，九十天夏安居結束后，世尊想要離開，須達多就請求世尊留在這裡住下。當時如來沒有接受他的請求，毗舍佉鹿子母等各位優婆夷也請求佛陀，如來沒有允許。舍衛國中的各位優婆塞以及各位年老的大臣輔相也請求佛陀，迦毗梨王各位兄弟以及祇陀各位王子、波斯匿王等也請求佛陀，當時世尊都一一沒有允許。當時須達多因為佛陀沒有允許，沒有達成所愿，回到家中憂愁哭泣。 現代漢語譯本：

'善於瞭解奔走的方法，善於了解救濟度脫的方法，像這樣的各種法門，沒有哪一樣不是精通熟練的。'

'像這樣各種殊勝的智慧技能，全都是王子所通曉的，如果知道這些是他們所學的，那也不足為奇；如果知道他們連淺近的凡夫俗子所學的放牛的方法都知道，那才應當知道他們真是具有一切智慧的人。'於是牧人就問佛說：'要成就多少種方法，才能使放牛的方法讓牛增長呢？'佛告訴他們說：'成就十一種方法，牛群就會增長而不會減少。如果不知道牛的顏色，又不知道牛的相貌，不知道早起和擦拭牛身，不知道覆蓋牛的傷口，不知道用煙驅蚊，不知道大路上的方法，不知道牛行走時高興的方法，不知道救濟度脫的地方，不知道好的放牧之處，不善於瞭解擠奶時留下剩餘的方法，不善於料理牛主防盜的方法。如果不能善於瞭解這些方法，就不能稱爲了解放牛的方法，如果瞭解這些方法，就稱為善於瞭解。'當時各位牧人聽了這些話后都心生歡喜，並且這樣說：'我們這些年老的放牛人，尚且都不知道，何況我們這些人能夠知道這十一種方法呢？所以應當知道，如來世尊具有一切智慧。'各位牧牛人心生信解，請求佛陀出家，佛陀就為他們說了，有十一種方法是比丘應當學習的，就像修多羅中所廣泛講述的那樣。

（六二）

再次，不求供養以及恭敬，像這樣的大人只求堅持修行。

我過去曾經聽說，如來在舍衛國祇樹給孤獨園，九十天夏安居結束后，世尊想要離開，須達多就請求世尊留在這裡住下。當時如來沒有接受他的請求，毗舍佉鹿子母等各位優婆夷也請求佛陀，如來沒有允許。舍衛國中的各位優婆塞以及各位年老的大臣輔相也請求佛陀，迦毗梨王各位兄弟以及祇陀各位王子、波斯匿王等也請求佛陀，當時世尊都一一沒有允許。當時須達多因為佛陀沒有允許，沒有達成所愿，回到家中憂愁哭泣。

English version:

'Skilled in understanding the methods of running, skilled in understanding the methods of salvation and deliverance, such as these various dharmas, there is nothing that is not proficient and skilled in.'

'Such various superior wisdom and skills are all understood by the princes. If it is known that these are what they have learned, it is not surprising. If it is known that they even know the simple methods of herding cattle that ordinary people learn, then it should be known that they are truly people with all wisdom.' Then the herdsman asked the Buddha, 'How many methods must be accomplished to make the method of herding cattle cause the cattle to grow?' The Buddha told them, 'Accomplishing eleven methods will cause the herd to grow and not decrease. If one does not know the color of the cattle, nor the appearance of the cattle, does not know to get up early and wipe the cattle's bodies, does not know to cover the cattle's wounds, does not know to use smoke to repel mosquitoes, does not know the methods of the main road, does not know the methods of making the cattle happy when they walk, does not know the places of salvation and deliverance, does not know the good grazing places, is not good at understanding the method of leaving milk when milking, and is not good at managing the cattle owner's method of preventing theft. If one is not good at understanding these methods, one cannot be called understanding the method of herding cattle. If one understands these methods, one is called good at understanding.' At that time, all the herdsmen, after hearing these words, were filled with joy and said, 'We old herdsmen still do not know these things, how much less can we know these eleven methods? Therefore, it should be known that the Tathagata, the World Honored One, possesses all wisdom.' All the herdsmen developed faith and understanding and requested the Buddha to leave home. The Buddha then told them that there are eleven methods that a bhikkhu should learn, as widely explained in the sutras.

(62)

Furthermore, not seeking offerings and respect, such great beings only seek to uphold practice.

I once heard that the Tathagata was in the Jeta Grove of Anathapindika in Shravasti. After the ninety-day summer retreat, the World Honored One wanted to leave. Sudatta then requested the World Honored One to stay here. At that time, the Tathagata did not accept his request. Visakha, the mother of Mrigara, and other female lay followers also requested the Buddha, but the Tathagata did not allow it. The male lay followers in Shravasti, as well as the old ministers and advisors, also requested the Buddha. The brothers of King Kapila, as well as the princes of Jeta, and King Prasenajit also requested the Buddha. At that time, the World Honored One did not allow any of them. At that time, Sudatta, because the Buddha did not allow it and his wish was not fulfilled, returned home, worried and weeping. English version:

'Skilled in understanding the methods of running, skilled in understanding the methods of salvation and deliverance, such as these various dharmas, there is nothing that is not proficient and skilled in.'

'Such various superior wisdom and skills are all understood by the princes. If it is known that these are what they have learned, it is not surprising. If it is known that they even know the simple methods of herding cattle that ordinary people learn, then it should be known that they are truly people with all wisdom.' Then the herdsman asked the Buddha, 'How many methods must be accomplished to make the method of herding cattle cause the cattle to grow?' The Buddha told them, 'Accomplishing eleven methods will cause the herd to grow and not decrease. If one does not know the color of the cattle, nor the appearance of the cattle, does not know to get up early and wipe the cattle's bodies, does not know to cover the cattle's wounds, does not know to use smoke to repel mosquitoes, does not know the methods of the main road, does not know the methods of making the cattle happy when they walk, does not know the places of salvation and deliverance, does not know the good grazing places, is not good at understanding the method of leaving milk when milking, and is not good at managing the cattle owner's method of preventing theft. If one is not good at understanding these methods, one cannot be called understanding the method of herding cattle. If one understands these methods, one is called good at understanding.' At that time, all the herdsmen, after hearing these words, were filled with joy and said, 'We old herdsmen still do not know these things, how much less can we know these eleven methods? Therefore, it should be known that the Tathagata, the World Honored One, possesses all wisdom.' All the herdsmen developed faith and understanding and requested the Buddha to leave home. The Buddha then told them that there are eleven methods that a bhikkhu should learn, as widely explained in the sutras.

(62)

Furthermore, not seeking offerings and respect, such great beings only seek to uphold practice.

I once heard that the Tathagata was in the Jeta Grove of Anathapindika in Shravasti. After the ninety-day summer retreat, the World Honored One wanted to leave. Sudatta then requested the World Honored One to stay here. At that time, the Tathagata did not accept his request. Visakha, the mother of Mrigara, and other female lay followers also requested the Buddha, but the Tathagata did not allow it. The male lay followers in Shravasti, as well as the old ministers and advisors, also requested the Buddha. The brothers of King Kapila, as well as the princes of Jeta, and King Prasenajit also requested the Buddha. At that time, the World Honored One did not allow any of them. At that time, Sudatta, because the Buddha did not allow it and his wish was not fulfilled, returned home, worried and weeping.

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。如來往昔為菩薩時，詣迦蘭郁頭藍弗所，彼諸徒眾與佛別時生大苦惱，況須達多見於真諦，是佛優婆塞奉事已久，與世尊別而當不悲惱耶？如本行中廣說。

時須達多婢字福梨伽，從外持水來入至須達所，以已持水置大器中，倒水未訖，見長者悲涕，以瓶置地，白長者言：「以何因緣而悲涕耶？」時長者須達多答婢言：「世尊欲詣余方，諸大長者國王大臣各各求請，皆不欲住，故我悲涕。」婢白長者言：「不能請佛住於國耶？」長者語言：「我等盡力勸請，及城中諸人諸勝婆羅門等咸皆勸請，悉亦不受，諸王大臣勸請如來，皆悉疲極不能使住。世間真濟今必欲去，以戀慕故憂慘不樂。」長者語福梨伽言：「非獨於我生於憂苦，舍衛國人悉亦不樂。」即說偈言：

「舍衛國內人，　　老少及男女， 皆悉生憂惱，　　喻如月蝕時， 人人皆憂懼，　　咸應共求請。」

爾時福梨伽聞斯偈已，顏色怡悅心懷歡喜，白長者言：「應作歡悅莫生憂惱，我能請佛使住於國。」時須達多即語婢言：「此國王等及與諸人勸請如來不能使住，汝今自言：『我能請佛使住國者。』不信汝語。」時福梨伽答言：「我今必能。」爾時須達聞福梨伽所說心生喜踴，即問婢言：「汝有何力？」福梨伽言：「我無餘力，世尊自有大悲之心。」即說偈言：

「依止種智住，　　悲如母念犢， 求覓受化子，　　心無有疲厭。 眾生處深有，　　如來常欲拔， 喻如母失犢，　　求覓得乃住

現代漢語譯本：如來過去作為菩薩時，曾前往迦蘭郁頭藍弗處，那些弟子們在佛陀離開時都感到非常痛苦，更何況須達多見到了真諦，是佛陀的優婆塞，侍奉佛陀已久，與世尊分別又怎能不悲傷呢？這些在《本行經》中都有詳細的記載。 當時，須達多的婢女名叫福梨伽，從外面提水進來，走到須達多身邊，把水放在大容器中，還沒倒完水，就看到長者在悲傷哭泣，於是把瓶子放在地上，問長者說：『是什麼原因讓您如此悲傷哭泣呢？』當時長者須達多回答婢女說：『世尊想要前往其他地方，各位大長者、國王、大臣都紛紛請求他留下，但他都不願意留下，所以我才如此悲傷哭泣。』婢女問長者說：『難道不能請佛陀留在國內嗎？』長者說：『我們已經盡力勸請，城中的其他人以及那些有聲望的婆羅門也都勸請了，但佛陀都不接受。各位國王大臣勸請如來，都已精疲力盡，無法讓他留下。世間的救濟者現在一定要離開，因為戀慕他，所以才憂愁不樂。』長者對福梨伽說：『不只是我感到憂愁痛苦，舍衛國的人也都感到不快樂。』於是說了偈語： 『舍衛國內的人，無論老少男女，都感到憂愁煩惱，就像月蝕的時候，人人都會感到憂懼，都應該一起請求佛陀留下。』 當時，福梨伽聽了這首偈語后，臉色變得愉悅，心中充滿歡喜，對長者說：『您應該感到歡喜，不要憂愁煩惱，我能請佛陀留在國內。』當時須達多對婢女說：『國王等人以及其他人都勸請如來，都不能讓他留下，你現在卻說：『我能請佛陀留在國內。』我不相信你說的話。』當時福梨伽回答說：『我現在一定能做到。』當時須達多聽到福梨伽所說，心中感到歡喜，就問婢女說：『你有什麼力量？』福梨伽說：『我沒有其他力量，世尊自己有大悲之心。』於是說了偈語： 『依止一切種智而住，悲心就像母親思念小牛一樣，尋求可以教化的弟子，心中沒有疲倦厭煩。眾生處在深淵之中，如來常常想要拔救他們，就像母親失去了小牛，找到后才會安心。』

English version: When the Tathagata was a Bodhisattva in the past, he went to Kalama Udraka, and those disciples felt great distress when the Buddha left. How much more so should Sudatta, who has seen the truth, be a lay disciple of the Buddha, and has served the Buddha for a long time, not be sad when he parts with the World Honored One? These are all described in detail in the 'Original Conduct Sutra'. At that time, Sudatta's maidservant, named Phullika, came in from outside carrying water. She went to Sudatta, placed the water in a large container, and before she had finished pouring the water, she saw the elder weeping sadly. So she put the bottle on the ground and asked the elder, 'What is the reason for your sadness and weeping?' At that time, the elder Sudatta replied to the maidservant, 'The World Honored One wants to go to other places. The great elders, kings, and ministers have all requested him to stay, but he is unwilling to stay, so I am weeping sadly.' The maidservant asked the elder, 'Can't you ask the Buddha to stay in the country?' The elder said, 'We have tried our best to persuade him, and others in the city, as well as those respected Brahmins, have also persuaded him, but the Buddha does not accept. The kings and ministers have persuaded the Tathagata, and they are all exhausted and unable to make him stay. The savior of the world now wants to leave, and because of longing for him, I am sad and unhappy.' The elder said to Phullika, 'It is not only I who feel sad and distressed, but the people of Sravasti are also unhappy.' Then he spoke a verse: 'The people in Sravasti, old and young, men and women, all feel worried and distressed, like during a lunar eclipse, everyone feels anxious and fearful, and they should all together ask the Buddha to stay.' At that time, after hearing this verse, Phullika's face became joyful, and her heart was filled with happiness. She said to the elder, 'You should be happy and not worry. I can ask the Buddha to stay in the country.' At that time, Sudatta said to the maidservant, 'The kings and others have all persuaded the Tathagata, but they could not make him stay. Now you say, 'I can ask the Buddha to stay in the country.' I do not believe what you say.' At that time, Phullika replied, 'I can certainly do it now.' At that time, Sudatta heard what Phullika said, and his heart was filled with joy. He asked the maidservant, 'What power do you have?' Phullika said, 'I have no other power, the World Honored One himself has great compassion.' Then she spoke a verse: 'Relying on the wisdom of all kinds, his compassion is like a mother thinking of her calf, seeking disciples to teach, his heart has no fatigue or weariness. Living beings are in the deep abyss, the Tathagata always wants to pull them out, like a mother who has lost her calf, she will only be at peace after finding it.'

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。 我捉大悲衣，　　其必能使還， 佛不取種族，　　富貴及端正， 財色與好惡，　　唯觀增上信， 善根成熟者，　　若見此眾生， 悲愍而濟拔。　　我今若留佛， 國內諸人民，　　咸皆生歡喜。」

爾時福梨伽負水，衣濕猶未得干，即與徒伴往詣祇洹。時彼國王及大眾等悉在祇洹，是時大眾開避道路，使福梨伽得至佛所，本種善根皆悉開敷，高聲請佛，而說偈言：

「國王及大臣，　　剎利婆羅門， 一切諸勝人，　　無不供養佛。 我今心願樂，　　亦復欲供養， 今欲求請佛，　　世尊愿垂聽。 雖知諸勝人，　　勸請於世尊， 如來大慈悲，　　應當受我請。 世尊心平等，　　悉無有高下， 極賤卑下人，　　及高勝帝釋。 我墮貧窮海，　　波浪諸苦中， 沉溺無窮已，　　常聞苦惱聲， 世尊應愍傷，　　拯拔貧惡憔。 我今深敬信，　　眾中堅勝者， 大悲應證知。　　大地及虛空， 一切世界中，　　皆悉而知見， 無有不了者，　　唯佛具足眼， 一切無不知。　　今我無供養， 請佛及眾僧，　　唯有信受解。 此身非己有，　　屬他不自由， 不得隨從佛，　　唯愿受我請， 佛若遠去者，　　我心如狂醉。 色身已供養，　　佛若住此者， 我得敬法身，　　佛所說法者， 我悉能受行。　　善哉唯愿住， 速與我言教，　　貴賤等無異。 眾生中堅實，　　一切世間共， 不請之親友，　　網縵皆覆指

現代漢語譯本 我抓住佛陀的大悲袈裟，它必定能使佛陀返回。 佛陀不看重種族、富貴和相貌端正，也不看重財富、美色和好惡，只看重增上的信心。 如果善根成熟的人，佛陀見到這些眾生，會以悲憫之心救濟他們。 我如果能留住佛陀，國內所有的人民都會感到歡喜。 這時，福梨伽揹著水，衣服濕了還沒幹，就和同伴一起前往祇洹精舍。 當時，國王和大眾都在祇洹精舍，大眾讓開道路，讓福梨伽能夠到達佛陀面前。 他本來的善根都開花了，高聲請求佛陀，並說了偈語： 『國王和大臣，剎帝利和婆羅門，所有尊貴的人，沒有不供養佛陀的。 我今天心裡也願意，也想供養佛陀，現在想請求佛陀，世尊希望您能聽取。 雖然知道尊貴的人都勸請過世尊，但如來大慈大悲，應當接受我的請求。 世尊的心是平等的，沒有高低貴賤之分，對待最卑賤的人和高貴的帝釋天都是一樣的。 我墮落在貧窮的苦海中，在波浪般的痛苦中沉溺，無休無止，常常聽到苦惱的聲音。 世尊應該憐憫我，救拔我這個貧窮、醜陋、憔悴的人。 我今天深深地敬信您，您是眾生中最堅強、最殊勝的，您的大悲心應該能夠證明。 大地和虛空，一切世界中的一切，您都能夠知道和看見，沒有不瞭解的，只有佛陀才具備這樣的眼睛，一切無所不知。 我現在沒有供養，請求佛陀和眾僧，只有信受和理解。 這個身體不是我自己的，屬於他人，不自由，不能跟隨佛陀，只希望您接受我的請求。 如果佛陀要遠去，我的心就像喝醉了一樣。 我的色身已經供養了，如果佛陀住在這裡，我就可以敬奉佛陀的法身，佛陀所說的法，我都能接受並實行。 太好了，希望您能住下來，快點給我教誨，對貴賤都一樣。 您是眾生中最堅實可靠的，是所有世間共同的，是不請自來的親友，您的慈悲像網一樣覆蓋著一切。'

English version I grasp the robe of great compassion, it will surely make him return. The Buddha does not consider lineage, wealth, or beauty, nor does he consider riches, beauty, or likes and dislikes, but only increasing faith. If those whose roots of goodness are mature, when the Buddha sees these beings, he will compassionately save them. If I can keep the Buddha here, all the people in the country will be happy. At that time, Fukarika, carrying water, his clothes still wet, went with his companions to the Jetavana Monastery. At that time, the king and the assembly were all at Jetavana Monastery, and the assembly made way so that Fukarika could reach the Buddha. His original roots of goodness all blossomed, and he loudly requested the Buddha, speaking in verse: 'Kings and ministers, Kshatriyas and Brahmins, all noble people, none do not make offerings to the Buddha. Today, my heart is also willing, and I also want to make offerings to the Buddha. Now I want to request the Buddha, may the World Honored One please listen. Although I know that noble people have all requested the World Honored One, the Tathagata is greatly compassionate and should accept my request. The World Honored One's heart is equal, without high or low, treating the most humble person and the noble Indra the same. I have fallen into the sea of poverty, drowning in waves of suffering, endlessly, constantly hearing the sounds of distress. The World Honored One should have compassion on me, and save me, this poor, ugly, and haggard person. Today, I deeply respect and believe in you, you are the strongest and most supreme among beings, your great compassion should be able to prove it. The earth and the void, everything in all the worlds, you are able to know and see, there is nothing you do not understand, only the Buddha possesses such eyes, knowing everything. Now I have no offerings, I request the Buddha and the Sangha, I only have faith and understanding. This body is not my own, it belongs to others, it is not free, I cannot follow the Buddha, I only hope you will accept my request. If the Buddha were to leave, my heart would be like being drunk. My physical body has already been offered, if the Buddha stays here, I can revere the Dharma body of the Buddha, and the Dharma that the Buddha speaks, I can accept and practice. Excellent, I hope you will stay, quickly give me teachings, the same for the noble and the humble. You are the most solid and reliable among beings, you are the common friend of all the world, an uninvited friend, your compassion covers everything like a net.'

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。 相輪莊嚴手，　　一切皆恐怖， 佛以手安慰，　　誰有上大悲？ 慈稱滿世間，　　皆是真濟聲， 六師稱種智，　　先已調伏之。 誰能大眾前，　　無畏師子吼， 名聞遍三界，　　動搖行住者？ 世界盡聞知，　　誰有無缺失？ 唯佛世尊能，　　善哉愿和悅。 歸依三寶心，　　猶如犢念母， 為諸眾生故，　　極作難苦行。 疲勞來至此，　　說於八正路， 開示甘露道，　　人雄堪作器。」

爾時福梨伽善根已熟，佛婆伽婆出梵音聲，以偈告福梨伽曰：

「汝既善方便，　　能令我還住， 汝以言辭鉤，　　能制諸龍象。 汝有堅固志，　　度量極寬廣， 能以精勤心，　　求請使我住。 我今當云何，　　不受于汝請？ 若遙觀汝心，　　猶應當來赴， 況今見汝身，　　而當捨棄去？ 我不為財利，　　富貴及名稱， 以汝堅實心，　　我當久住此。 觀汝清凈心，　　猶如賢勝馬， 莊嚴具鞍韉，　　誰不乘遊巡？ 我為眾多人，　　為作解脫因， 是故舍離家，　　不為利養系。 猶如大龍象，　　以系用系之， 利養亦如是，　　不能禁制我。 我本處胎時，　　在彼闇冥中， 猶思益眾生，　　況今成正覺？ 苦行積無量，　　猶恒自干燋。 不為諸眾生，　　我應入涅槃， 為欲度眾生，　　是以住於世。 我為諸眾生，　　投巖及赴火， 我為化彼故，　　不避諸苦惱， 亦不辭疲倦。　　為滿福梨伽， 故復還止住，　　福梨伽應知

現代漢語譯本 『相輪莊嚴的手，能使一切恐懼消散，佛用手來安慰，誰有如此至上的大悲心？ 慈悲的稱頌充滿世間，都是真實救濟的聲音，六師自稱有種種智慧，但佛陀早已調伏了他們。 誰能在眾人面前，發出無畏的獅子吼，名聲傳遍三界，使一切行住的人都為之動搖？ 世界都聽聞知曉，誰能沒有缺失？只有佛陀世尊能夠做到，真是太好了，愿您和悅安詳。 歸依三寶的心，就像小牛思念母親一樣，爲了眾生，極盡艱難地修行。 歷經疲勞來到這裡，宣說八正道，開示甘露之道，人中雄杰堪當大器。』

這時，福梨伽的善根已經成熟，佛陀發出梵音，用偈頌告訴福梨伽：

『你真是善於方便，能讓我重新住留，你用言辭的鉤子，能制服諸如龍象般的剛強。 你有堅定的意志，度量極其寬廣，能以精勤的心，請求我住留。 我如今怎麼能，不接受你的請求呢？如果遙遠地觀察你的心，也應當前來應允， 何況現在親眼見到你，又怎麼能捨棄離去呢？我不是爲了財利、富貴和名聲， 因為你堅實的心，我應當長久住留在這裡。觀察你清凈的心，就像賢良的駿馬， 裝飾著鞍韉，誰不騎乘它巡遊呢？我爲了眾多的人，作為解脫的因緣， 所以舍離家庭，不是爲了利養所束縛。就像大龍象，用繩索來繫縛它， 利養也像這樣，不能禁制我。我本在胎中時，在那黑暗之中， 就想著利益眾生，何況現在已經成就正覺？苦行積累無量，仍然自我乾枯。 如果不是爲了眾生，我應該進入涅槃，爲了度化眾生，所以才住留在世間。 我爲了眾生，投身懸崖，赴湯蹈火，爲了教化他們，不避開各種苦惱， 也不推辭疲倦。爲了滿足福梨伽，所以再次停留住下，福梨伽你應當知道。』

English version 『The hand adorned with the wheel, it dispels all fear, the Buddha comforts with his hand, who has such supreme great compassion? The praise of compassion fills the world, all are sounds of true salvation, the six teachers claim various wisdoms, but the Buddha has already subdued them. Who can, before the multitude, utter a fearless lion's roar, whose fame spreads throughout the three realms, causing all who walk and stand to tremble? The world has heard and knows, who is without fault? Only the Buddha, the World Honored One, can do it, it is truly wonderful, may you be peaceful and serene. The heart that takes refuge in the Three Jewels, is like a calf longing for its mother, for the sake of all beings, he practices extremely difficult austerities. Having come here through weariness, he proclaims the Eightfold Path, reveals the path of nectar, a hero among men, worthy of being a great vessel.』

At that time, the good roots of Phalguna were mature, the Buddha emitted a Brahma sound, and spoke to Phalguna in verse:

『You are truly skilled in means, able to make me stay again, you use the hook of words, able to subdue the strong like dragons and elephants. You have a firm will, your capacity is extremely broad, able with a diligent heart, to request me to stay. How can I now, not accept your request? If I were to observe your heart from afar, I should still come to fulfill it, How much more so now that I see you in person, how can I abandon and leave? I am not for wealth, riches, and fame, Because of your steadfast heart, I shall stay here for a long time. Observing your pure heart, like a virtuous and excellent horse, Adorned with saddle and harness, who would not ride it on a tour? I am for the multitude of people, as a cause for liberation, Therefore I left home, not bound by the ties of gain. Just like a great dragon elephant, bound by ropes, Gain is also like this, it cannot restrain me. When I was in the womb, in that darkness, I was already thinking of benefiting beings, how much more so now that I have attained enlightenment? I have accumulated countless austerities, still self-dried up. If it were not for beings, I should enter Nirvana, it is to liberate beings, that I stay in the world. For the sake of beings, I have thrown myself off cliffs and into fire, to teach them, I do not avoid all kinds of suffering, Nor do I refuse weariness. To satisfy Phalguna, I stay again, Phalguna, you should know.』

---

。 我今滿汝愿，　　我為化眾生， 擔是毒蛇聚，　　我為福伽住。」 舍衛城眾生，　　皆生希有想， 各唱如是言：　　「嗚呼佛希有， 不受國王語，　　亦不為大臣， 不為國城人，　　亦不為女人， 柔軟微妙語。　　佛為教化者， 見此善心故，　　即便為止住。 一切行住者，　　知佛為福伽， 是故為止住，　　不為諸利養， 名利及財賄。　　佛無諸結使， 為于受化者，　　行止及坐臥， 常觀諸眾生。　　為于眾生故， 應行即便行，　　應住尋止住。」

（六三）

複次，護持禁戒，寧捨身命終不毀犯。

我昔曾聞，有一比丘次第乞食，至穿珠家立於門外。時彼珠師為於國王穿摩尼珠，比丘衣色往映彼珠其色紅赤，彼穿珠師即入其舍為比丘取食。時有一鵝見珠赤色其狀似肉，即便吞之。珠師持食以施比丘，尋即覓珠不知所在，此珠價貴王之所有。時彼珠師家既貧窮失王貴珠，以心急故，語比丘言：「歸我珠來。」爾時比丘作是思惟：「今此珠者鵝所吞食，若語彼人將必殺鵝以取其珠。如我今者苦惱時至，當設何計得免斯患？」即說偈言：

「我今護他命，　　身份受苦惱， 更無餘方便，　　唯我命代彼。 我若語彼人，　　云是鵝所吞， 彼人未必信，　　復當傷彼命。 云何作方便，　　己身得全濟， 又不害彼鵝？　　若言他持去， 此言復不可，　　設身得無過， 不應作妄語。　　我聞婆羅門， 為命得妄語

現代漢語譯本： 『我今天滿足你的願望，我爲了教化眾生，即使是毒蛇聚集的地方，我也爲了福伽而住。』 舍衛城的眾生，都產生了稀有的想法，各自唱著這樣的話：『嗚呼，佛真是稀有啊，不接受國王的話，也不為大臣，不為國城的人，也不為女人，說柔軟微妙的話。佛是爲了教化眾生，見到這種善心，就立即停止住留。』 一切行走和停留的人，都知道佛是爲了福伽，所以才停止住留，不是爲了各種利益供養，名利和財物。佛沒有各種煩惱，爲了接受教化的人，行走、停留和坐臥，常常觀察眾生。爲了眾生的緣故，應該行走就立即行走，應該停留就立即停止停留。

（六三）

再次，護持戒律，寧願捨棄生命也絕不毀犯。

我曾經聽說，有一位比丘依次乞食，來到一個穿珠子的工匠家門口站著。當時那個珠匠正在為國王穿摩尼寶珠，比丘的衣服顏色映照在寶珠上，使其顏色紅赤，那個穿珠子的工匠就進入他的屋子為比丘取食物。當時有一隻鵝看到寶珠的紅色，形狀像肉，就吞了下去。珠匠拿著食物施捨給比丘，隨即尋找寶珠卻不知道在哪裡，這顆寶珠價值昂貴，是國王的。當時那個珠匠家境貧窮，丟失了國王的貴重寶珠，因為心急，就對比丘說：『把我的寶珠還給我。』當時比丘這樣思惟：『現在這顆寶珠被鵝吞食了，如果告訴他，他一定會殺鵝取珠。如果我現在苦惱的時候到了，應當想什麼辦法才能免除這個災禍呢？』就說了偈語：

『我今天爲了保護它的生命，身體承受苦惱，沒有其他方便，只有我的生命代替它。 如果我告訴他，說是鵝吞食了，他未必相信，還會傷害它的生命。 如何想辦法，使自己能夠安全脫身，又不傷害那隻鵝？如果說別人拿走了，這話也不可信，即使身體能夠沒有過錯，也不應該說妄語。 我聽說婆羅門，爲了生命可以妄語，'

English version: 'I fulfill your wish today. I am here to transform sentient beings. Even if it is a place where poisonous snakes gather, I will stay for the sake of the blessed one.' The sentient beings of Shravasti all had rare thoughts, and each chanted these words: 'Oh, how rare is the Buddha! He does not accept the words of the king, nor is he for the ministers, nor for the people of the city, nor for the women, speaking soft and subtle words. The Buddha is here to teach and transform sentient beings. Seeing this good intention, he immediately stops and stays.' All those who walk and stay know that the Buddha is here for the sake of the blessed one, so he stops and stays, not for various benefits and offerings, fame and fortune, and wealth. The Buddha has no afflictions. For those who receive his teachings, in walking, staying, sitting, and lying down, he constantly observes sentient beings. For the sake of sentient beings, he acts when he should act, and stops when he should stop.

(63)

Furthermore, upholding the precepts, one would rather give up one's life than violate them.

I once heard that there was a monk who was begging for alms in order, and he stood outside the door of a bead-threading craftsman's house. At that time, the bead craftsman was threading mani beads for the king. The color of the monk's robe reflected on the beads, making them appear red. The bead craftsman went into his house to get food for the monk. At that time, a goose saw the red color of the beads, which looked like meat, and swallowed them. The bead craftsman gave the food to the monk, and then looked for the beads but could not find them. These beads were very valuable and belonged to the king. At that time, the bead craftsman's family was poor, and having lost the king's valuable beads, he was anxious and said to the monk, 'Return my beads to me.' At that time, the monk thought, 'Now these beads have been swallowed by the goose. If I tell him, he will surely kill the goose to get the beads. If my time of suffering has come, what should I do to avoid this disaster?' Then he spoke a verse:

'Today, I protect its life, my body endures suffering, there is no other way, only my life can replace it. If I tell him that the goose swallowed it, he may not believe it, and he will harm its life. How can I find a way to save myself and not harm the goose? If I say someone else took it, that is not believable. Even if my body can be without fault, I should not lie. I have heard that Brahmins, for the sake of life, can lie,'

---

。　　我聞先聖說， 寧舍于身命，　　終不作虛誑。 佛說賊惡人，　　以鋸割截身， 雖受此苦痛，　　終不毀壞法。 妄語得全活，　　猶尚不應作， 寧以護戒心，　　而舍于身命。 我若作妄語，　　諸同梵行人， 稱譏我破戒，　　如是稱譏輕， 猶能燋我心。　　以是因緣故， 不應毀禁戒，　　今入大苦中。 我今應當學，　　如鵝飲水乳， 能使其乳盡，　　唯獨留其水， 我今亦當爾，　　去惡而取善。 經作如是說，　　智者共嬰愚， 雖復同其事，　　終不從彼惡， 善人能棄惡，　　如鵝飲水乳。 我今捨身命，　　為此鵝命故， 緣我護戒因，　　用成解脫道。」

爾時穿珠師聞斯偈故，語比丘言：「還我珠來，若不見還，汝徒受苦終不相置。」比丘答言：「誰得汝珠？」默然而立。珠師語言：「更無餘人，誰偷此珠？」時彼珠師即閉門戶語比丘言：「汝於今日好自堅持。」比丘尋即四向顧望無可恃怙，如鹿入圍莫知所趣，比丘無救亦復如是。

爾時比丘即自斂身端正衣服，彼人又復語比丘言：「汝今將欲與我斗耶？」比丘答言：「不共汝鬥，我自共彼結使賊鬥。所以爾者？恐于打時身形現故。我等比丘設使困苦臨終之時，猶常以衣用自覆護不露形體。」爾時比丘復說偈言：

「世尊具慚愧，　　我今隨順學， 乃至命盡時，　　終不露形體

現代漢語譯本：我聽聞先聖說過，寧可捨棄生命，也終究不做虛妄之事。佛說，即使是兇惡的賊人，用鋸子割截身體，雖然承受這樣的痛苦，也終究不會毀壞佛法。如果說謊可以保全性命，尚且不應該去做，寧可用守護戒律的心，而捨棄生命。我如果說謊，那些同修的道友，就會指責我破戒，這樣的指責和輕視，都能灼燒我的內心。因為這個緣故，不應該毀壞禁戒，即使現在身處巨大的痛苦之中。我現在應當學習，像鵝飲用牛奶一樣，能夠把牛奶喝盡，只留下水。我現在也應當這樣，去除惡行而選取善行。經書是這樣說的，智者和愚人在一起，即使做同樣的事情，也終究不會跟隨他們作惡，善人能夠拋棄惡行，就像鵝飲用牛奶一樣。我現在捨棄生命，是爲了這隻鵝的生命，因為我守護戒律的緣故，用以成就解脫之道。」

「當時穿珠師聽了這首偈語，對比丘說：『把我的珠子還給我，如果不見還，你徒勞受苦，我終究不會放過你。』比丘回答說：『誰拿了你的珠子？』然後默默地站著。穿珠師說：『沒有其他人，是誰偷了這珠子？』當時那穿珠師就關上門，對比丘說：『你今天好好地堅持住吧。』比丘立刻四處張望，沒有可以依靠的，就像鹿陷入包圍，不知道該往哪裡去，比丘沒有救助也是這樣。

當時比丘就收斂身心，端正衣服，那人又對比丘說：『你現在想要和我打鬥嗎？』比丘回答說：『我不和你打鬥，我是在和那些煩惱賊打鬥。之所以這樣，是因為害怕在打鬥時身體暴露出來。我們這些比丘，即使在困苦臨終的時候，也常常用衣服遮蓋自己，不暴露形體。』當時比丘又說偈語：

『世尊具有慚愧心，我現在隨順學習，乃至生命結束的時候，也終究不暴露形體。』 現代漢語譯本：我聽聞先聖說過，寧可捨棄生命，也終究不做虛妄之事。佛說，即使是兇惡的賊人，用鋸子割截身體，雖然承受這樣的痛苦，也終究不會毀壞佛法。如果說謊可以保全性命，尚且不應該去做，寧可用守護戒律的心，而捨棄生命。我如果說謊，那些同修的道友，就會指責我破戒，這樣的指責和輕視，都能灼燒我的內心。因為這個緣故，不應該毀壞禁戒，即使現在身處巨大的痛苦之中。我現在應當學習，像鵝飲用牛奶一樣，能夠把牛奶喝盡，只留下水。我現在也應當這樣，去除惡行而選取善行。經書是這樣說的，智者和愚人在一起，即使做同樣的事情，也終究不會跟隨他們作惡，善人能夠拋棄惡行，就像鵝飲用牛奶一樣。我現在捨棄生命，是爲了這隻鵝的生命，因為我守護戒律的緣故，用以成就解脫之道。」

「當時穿珠師聽了這首偈語，對比丘說：『把我的珠子還給我，如果不見還，你徒勞受苦，我終究不會放過你。』比丘回答說：『誰拿了你的珠子？』然後默默地站著。穿珠師說：『沒有其他人，是誰偷了這珠子？』當時那穿珠師就關上門，對比丘說：『你今天好好地堅持住吧。』比丘立刻四處張望，沒有可以依靠的，就像鹿陷入包圍，不知道該往哪裡去，比丘沒有救助也是這樣。

當時比丘就收斂身心，端正衣服，那人又對比丘說：『你現在想要和我打鬥嗎？』比丘回答說：『我不和你打鬥，我是在和那些煩惱賊打鬥。之所以這樣，是因為害怕在打鬥時身體暴露出來。我們這些比丘，即使在困苦臨終的時候，也常常用衣服遮蓋自己，不暴露形體。』當時比丘又說偈語：

『世尊具有慚愧心，我現在隨順學習，乃至生命結束的時候，也終究不暴露形體。』

English version: I have heard the ancient sages say, 'Rather give up one's life than ever commit falsehood.' The Buddha said that even if a wicked thief were to saw one's body into pieces, though suffering such pain, one should never violate the Dharma. If lying could save one's life, it still should not be done. Rather, one should give up one's life to protect the precepts. If I were to lie, my fellow practitioners would criticize me for breaking the precepts. Such criticism and scorn would burn my heart. For this reason, I should not violate the precepts, even if I am now in great suffering. I should learn now, like a goose drinking milk, which can drink all the milk and leave only the water. I should also be like that now, removing evil and choosing good. The scriptures say that the wise and the foolish may do the same things, but the wise will never follow the foolish into evil. The good can abandon evil, like a goose drinking milk. I now give up my life for the sake of this goose's life, because of my protection of the precepts, to achieve the path of liberation.'

'At that time, the bead-maker, hearing this verse, said to the monk, 'Return my beads to me. If you do not return them, you will suffer in vain, and I will not let you go.' The monk replied, 'Who took your beads?' and stood silently. The bead-maker said, 'There is no one else, who stole these beads?' Then the bead-maker closed the door and said to the monk, 'You had better hold on tight today.' The monk immediately looked around in all directions, finding no one to rely on, like a deer caught in a trap, not knowing where to go. The monk was also without help.

At that time, the monk composed himself, straightened his clothes, and the man said to the monk again, 'Do you now want to fight with me?' The monk replied, 'I am not fighting with you, I am fighting with the thieves of afflictions. The reason for this is that I am afraid that my body will be exposed during the fight. We monks, even when suffering and near death, always cover ourselves with our robes and do not expose our bodies.' At that time, the monk spoke another verse:

'The World Honored One is full of shame and modesty, I now follow his example, and even until the end of my life, I will never expose my body.' English version: I have heard the ancient sages say, 'Rather give up one's life than ever commit falsehood.' The Buddha said that even if a wicked thief were to saw one's body into pieces, though suffering such pain, one should never violate the Dharma. If lying could save one's life, it still should not be done. Rather, one should give up one's life to protect the precepts. If I were to lie, my fellow practitioners would criticize me for breaking the precepts. Such criticism and scorn would burn my heart. For this reason, I should not violate the precepts, even if I am now in great suffering. I should learn now, like a goose drinking milk, which can drink all the milk and leave only the water. I should also be like that now, removing evil and choosing good. The scriptures say that the wise and the foolish may do the same things, but the wise will never follow the foolish into evil. The good can abandon evil, like a goose drinking milk. I now give up my life for the sake of this goose's life, because of my protection of the precepts, to achieve the path of liberation.'

'At that time, the bead-maker, hearing this verse, said to the monk, 'Return my beads to me. If you do not return them, you will suffer in vain, and I will not let you go.' The monk replied, 'Who took your beads?' and stood silently. The bead-maker said, 'There is no one else, who stole these beads?' Then the bead-maker closed the door and said to the monk, 'You had better hold on tight today.' The monk immediately looked around in all directions, finding no one to rely on, like a deer caught in a trap, not knowing where to go. The monk was also without help.

At that time, the monk composed himself, straightened his clothes, and the man said to the monk again, 'Do you now want to fight with me?' The monk replied, 'I am not fighting with you, I am fighting with the thieves of afflictions. The reason for this is that I am afraid that my body will be exposed during the fight. We monks, even when suffering and near death, always cover ourselves with our robes and do not expose our bodies.' At that time, the monk spoke another verse:

'The World Honored One is full of shame and modesty, I now follow his example, and even until the end of my life, I will never expose my body.'

---

。」

時彼珠師語比丘言：「頗有不惜身命者耶？」比丘答言：「我出家法至於解脫常護身命，雖處險難而全身命，今我決定舍於此身，使出家眾稱美我名。」即說偈言：

「我捨身命時，　　墮地如干薪， 當使人稱美，　　為鵝能捨身， 亦使於後人，　　皆生憂苦惱， 而舍如此身，　　聞者勤精進。 修行于真道，　　堅持諸禁戒， 有使毀禁者，　　愿樂於持戒。」

爾時珠師語比丘言：「汝向所說諂曲不實，復欲使人稱其美名？」比丘答言：「汝謂我今著染衣有虛妄耶？何故現美？不為諂曲自歡喜耳，亦不使人稱歎我名，欲使世尊知我至心。」即說偈言：

「大仙之弟子，　　為持禁戒故， 舍于難捨命，　　使諸世間人， 于諸出家者，　　生未曾有想， 今雖未生想，　　將來必當生。」

時珠師執縛比丘而加打棒，問比丘言：「珠在何處？還我珠來。」比丘答言：「我不得珠。」珠師涕泣心生悔恨，又以王珠益以苦惱，即說偈言：

「咄哉此貧窮，　　我知善惡業， 生於悔恨心，　　咄哉此貧窮， 由貧故造惡。」

時穿珠師即便涕泣頂禮比丘足，而白之言：「賜我歡喜還與我珠，汝莫自燋亦莫嬈我。」比丘答言：「我實不取。」珠師復言：「此比丘甚是堅䩕，受是苦惱猶言不得。」時彼珠師以貧切故，無由得珠更復瞋打。時彼比丘兩手並頸並被繫縛，四向顧望莫知所告必空受死

現代漢語譯本 當時，那個穿珠師對那個比丘說：『有沒有不愛惜自己性命的人呢？』比丘回答說：『我出家修行的法門，是爲了達到解脫，常常保護自己的性命。即使身處險境，也要保全性命。現在我決定捨棄這個身體，讓出家眾稱讚我的名字。』於是說了偈語： 『我捨棄生命的時候，像乾柴一樣倒在地上，應當讓人稱讚，爲了鵝能捨棄生命。也讓後人，都產生憂愁苦惱，而捨棄這樣的身體，聽到的人要勤奮精進。修行真正的道，堅持各種戒律，如果有毀壞戒律的人，希望他們樂於持戒。』 當時，穿珠師對那個比丘說：『你剛才說的話虛偽不實，又想讓人稱讚你的美名？』比丘回答說：『你認為我現在穿著染色的衣服是虛妄的嗎？為什麼要表現美好？不是爲了虛偽地自我歡喜，也不是爲了讓人稱讚我的名字，而是想讓世尊知道我的真心。』於是說了偈語： 『大仙的弟子，爲了持守戒律的緣故，捨棄難以捨棄的生命，讓世間的人，對於出家的人，產生前所未有的想法。現在即使沒有產生這種想法，將來必定會產生。』 當時，穿珠師捆綁住比丘，並加以鞭打，問比丘說：『珠子在哪裡？還給我珠子。』比丘回答說：『我沒有得到珠子。』穿珠師哭泣，心中產生悔恨，又因為王珠而更加苦惱，於是說了偈語： 『唉，我這個貧窮的人啊，我知道善惡的業報，心中產生悔恨，唉，我這個貧窮的人啊，因為貧窮才造作惡業。』 當時，穿珠師立即哭泣，頂禮比丘的腳，並對他說：『請你給我歡喜，把珠子還給我，你不要自己燒焦，也不要戲弄我。』比丘回答說：『我確實沒有拿。』穿珠師又說：『這個比丘真是堅強，遭受這樣的苦惱還說沒有得到。』當時，那個穿珠師因為貧窮的緣故，沒有辦法得到珠子，更加生氣地鞭打他。當時，那個比丘雙手和脖子都被捆綁，四處張望，不知道向誰求助，必定要白白地死去。

English version At that time, the pearl craftsman said to the monk, 'Is there anyone who does not cherish their life?' The monk replied, 'My monastic practice is for the sake of liberation, and I always protect my life. Even in dangerous situations, I preserve my life. Now I have decided to give up this body, so that the monastic community will praise my name.' Then he spoke a verse: 'When I give up my life, falling to the ground like dry firewood, I should be praised, for being able to give up my life for a goose. Also, let future generations, all feel sorrow and distress, and give up such a body. Those who hear this should diligently strive forward. Cultivate the true path, uphold all precepts, and if there are those who break the precepts, may they be happy to uphold them.' At that time, the pearl craftsman said to the monk, 'What you just said was false and untrue, and you also want people to praise your good name?' The monk replied, 'Do you think that my wearing dyed robes is false? Why should I appear beautiful? It is not for the sake of false self-pleasure, nor to have people praise my name, but to let the World Honored One know my sincerity.' Then he spoke a verse: 'The disciples of the great sage, for the sake of upholding the precepts, give up their hard-to-give-up lives, so that the people of the world, towards those who have left home, will have unprecedented thoughts. Even if these thoughts have not arisen now, they will surely arise in the future.' At that time, the pearl craftsman bound the monk and beat him, asking the monk, 'Where is the pearl? Return the pearl to me.' The monk replied, 'I did not get the pearl.' The pearl craftsman wept, feeling remorse in his heart, and was even more distressed because of the king's pearl. Then he spoke a verse: 'Alas, this poor man, I know the karmic consequences of good and evil, and remorse arises in my heart. Alas, this poor man, because of poverty, I commit evil deeds.' At that time, the pearl craftsman immediately wept, bowed at the monk's feet, and said to him, 'Grant me joy and return the pearl to me. Do not burn yourself, nor mock me.' The monk replied, 'I truly did not take it.' The pearl craftsman said again, 'This monk is very firm, enduring such suffering and still saying he did not get it.' At that time, the pearl craftsman, because of his poverty, had no way to get the pearl and beat him even more angrily. At that time, the monk's hands and neck were bound, and he looked around, not knowing who to turn to, and was destined to die in vain.

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。時彼比丘而作是念：「生死受苦皆應如是，應當堅辭無犯戒律；若當毀戒，受地獄罪有過今苦。即說偈言：

「當念一切智，　　大悲為體者， 是我尊重師。　　當憶佛所告， 富那伽之言，　　又復當憶念， 林間忍辱仙，　　割截于手腳， 並劓其耳鼻，　　不生瞋恚心。 比丘應當憶，　　修多羅中說， 佛告于比丘：　　『若以鐵鋸解， 支節手足等，　　不應起噁心， 但當專唸佛，　　應當念出家， 及憶諸禁戒。』　　我於過去世， 淫盜捨身命，　　如是不可數， 羊鹿及六畜，　　捨身不可計， 彼時虛受苦。　　為戒捨身命， 勝於毀禁生，　　假欲自擁護， 會歸終當滅，　　不如為持戒， 為他護身命，　　舍此危脆身， 以求解脫命。　　雖俱捨身命， 有具功德者，　　有無所得者。 智者護身命，　　名稱具功德， 愚者捨身命，　　徒喪無所獲。」

時彼比丘語穿珠師言：「莫舍悲心極為苦哉！」時穿珠師涕泣懊惱，而說偈言：

「我雖打撲汝，　　極大生苦惱， 憶王責我珠，　　復欲苦治汝， 今汝舍是苦，　　亦使我離惡。 汝是出家人，　　應斷于貪慾， 宜舍貪愛心，　　還當與我珠。」

比丘微笑，而說偈言：

「我雖有貪心，　　終不利此珠， 汝當聽我說。　　我今貪名稱， 智者所歎羨，　　亦貪于禁戒， 及以解脫法。　　最是我所貪， 甘露之道跡，　　于汝摩尼珠， 實無貪利心

現代漢語譯本：當時那位比丘這樣想：『生死的痛苦都應該像這樣承受，應當堅定地遵守戒律，不犯戒；如果毀壞戒律，所受的地獄之罪比現在的痛苦還要嚴重。』於是他說了偈語： 『應當憶念一切智者，以大悲為本的佛陀，是我的尊敬的老師。應當憶念佛陀的教誨，富那伽所說的話，還要憶念，在林間忍辱的仙人，被割截手腳，並割掉耳朵和鼻子，都沒有生起嗔恨心。 比丘應當憶念，在經文中佛陀對比丘說：『如果用鐵鋸鋸開你的肢體手腳等，也不應該生起噁心，只應當專心念佛，應當憶念出家，以及憶念各種戒律。』我在過去世，爲了淫慾和偷盜而捨棄生命，這樣的次數不可計數，像羊、鹿和六畜一樣，捨棄身體的次數也數不清，那時只是白白地受苦。 爲了持戒而捨棄生命，勝過毀壞戒律而茍且偷生，假使想要自我保護，最終也會歸於滅亡，不如爲了持戒，爲了保護他人的生命，捨棄這脆弱的身體，以求得解脫的生命。雖然都是捨棄生命，有的是具有功德的，有的是毫無所得的。 智者保護生命，能獲得美名和功德，愚者捨棄生命，只是徒勞無獲。』 當時那位比丘對穿珠師說：『不要失去悲憫之心，這樣做太痛苦了！』當時穿珠師哭泣懊惱，說了偈語： 『我雖然打你，讓你非常痛苦，但想到國王責備我丟失了珠子，又要懲罰你，現在你捨棄了痛苦，也讓我遠離了罪惡。你是出家人，應該斷除貪慾，應該捨棄貪愛之心，還是把珠子還給我吧。』 比丘微笑著，說了偈語： 『我雖然有貪心，但最終不會貪圖這顆珠子，你應當聽我說。我現在貪圖的是美名，這是智者所讚歎的，也貪圖戒律，以及解脫之法。這才是我的貪求，是通往甘露的道路，對於你的摩尼寶珠，我實在沒有貪圖利益的心。』

English version: At that time, that bhikkhu thought: 'The suffering of birth and death should all be endured like this. One should firmly adhere to the precepts and not violate them. If one breaks the precepts, the suffering of hell will be greater than the present suffering.' Then he spoke in verse: 'One should remember the All-Knowing One, whose essence is great compassion, who is my respected teacher. One should remember the Buddha's teachings, the words of Punaga, and also remember the ascetic who practiced patience in the forest, whose hands and feet were cut off, and whose ears and nose were cut off, yet he did not give rise to anger. A bhikkhu should remember that in the sutras, the Buddha said to the bhikkhus: 'If your limbs, hands, and feet are sawn apart with an iron saw, you should not give rise to evil thoughts, but should focus on the Buddha, remember your renunciation, and remember the various precepts.' In past lives, I have given up my life for lust and theft countless times. Like sheep, deer, and livestock, I have given up my body countless times, and at that time, I suffered in vain. Giving up one's life for upholding the precepts is superior to living by breaking the precepts. Even if one tries to protect oneself, one will eventually perish. It is better to give up this fragile body for upholding the precepts, for protecting the lives of others, in order to seek the life of liberation. Although both involve giving up one's life, some are meritorious, while others gain nothing. The wise protect their lives and gain fame and merit, while the foolish give up their lives in vain and gain nothing.' At that time, that bhikkhu said to the bead-threader: 'Do not lose your compassion; this is too painful!' Then the bead-threader wept in distress and spoke in verse: 'Although I beat you, causing you great pain, when I think of the king blaming me for losing the bead and wanting to punish you, now that you have given up the pain, you also allow me to be free from evil. You are a renunciate, you should cut off greed, you should give up the heart of attachment, and return the bead to me.' The bhikkhu smiled and spoke in verse: 'Although I have greed, I will not ultimately covet this bead. You should listen to me. What I now covet is fame, which is praised by the wise, and I also covet the precepts and the Dharma of liberation. This is what I truly covet, the path to nectar. For your mani bead, I truly have no desire for profit.'

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。　　我著糞掃衣， 乞食以為業，　　住止於樹下， 以此我為足。　　以何因緣故， 乃當作偷賊？　　汝宜善觀察。」

穿珠師語比丘言：「何用多語？」遂加繫縛倍更撾打以繩急絞，耳眼口鼻盡皆血出。時彼鵝者即來飲血，珠師瞋忿打鵝即死。比丘問言：「此鵝死活？」珠師答言：「鵝今死活何足故問？」時彼比丘即向鵝所，見鵝既死涕泣不樂。即說偈言：

「我受諸苦惱，　　望使此鵝活， 今我命未絕，　　鵝在我前死。 我望護汝命，　　受是極辛苦， 何意汝先死？　　我果報不成。」

穿珠師問比丘言：「鵝今于汝竟有何親，愁惱乃爾？」比丘答言：「不滿我願，所以不樂。我先作心望代鵝命，今此鵝死愿不滿足。」珠師問言：「欲作何愿？」比丘答言：「佛作菩薩時，為眾生故割截手足不惜身命。我欲學彼。」即說偈言：

「菩薩往昔時，　　捨身以貿鴿， 我亦作是意，　　捨命欲代鵝。 我得最勝心，　　欲全此鵝命， 由汝殺鵝故，　　心願不滿足。」

珠師問言：「汝作是語我猶不解，汝當爲我廣說所由。」爾時比丘說偈答言：

「我著赤色衣，　　映珠似肉色， 此鵝謂是肉，　　即便吞食之。 我受此苦惱，　　為護彼鵝故， 逼切甚苦惱，　　望使得全命。 一切諸世間，　　佛皆生子想， 都無功德者，　　佛亦生悲愍

現代漢語譯本 『我穿著糞掃衣，以乞討為生，住在樹下，這樣我就滿足了。我怎麼會去做偷盜的事情呢？你應該好好觀察。』 穿珠師對這個比丘說：『何必多說？』於是就捆綁他，更加鞭打，用繩子緊緊絞住，他的耳朵、眼睛、嘴巴、鼻子都流出了血。這時那隻鵝就來喝血，穿珠師生氣地打鵝，鵝就死了。比丘問：『這鵝是死是活？』穿珠師回答說：『鵝現在是死是活，有什麼值得問的？』這時比丘就走到鵝那裡，看到鵝已經死了，就哭泣不樂。於是說了偈語： 『我遭受各種苦惱，希望這鵝能活，現在我的命還沒斷絕，鵝卻死在我面前。我希望保護你的生命，承受了極大的辛苦，為什麼你先死了？我的果報沒有成就。』 穿珠師問比丘說：『這鵝和你到底有什麼親近關係，讓你如此憂愁煩惱？』比丘回答說：『因為沒有滿足我的願望，所以我才不高興。我先前發願要代替鵝的生命，現在這鵝死了，我的願望沒有滿足。』穿珠師問：『你想發什麼愿？』比丘回答說：『佛陀做菩薩的時候，爲了眾生，割截手足都不吝惜自己的生命。我想學習他。』於是說了偈語： 『菩薩在過去的時候，捨棄自己的身體來換取鴿子的生命，我也發了這樣的心願，捨棄自己的生命來代替鵝。我得到了最殊勝的心，想要保全這鵝的生命，因為你殺了鵝，我的心願沒有滿足。』 穿珠師問：『你說這些話我還是不明白，你應該為我詳細說說原因。』這時比丘說了偈語回答： 『我穿著紅色的衣服，映照著珠子像肉的顏色，這鵝以為是肉，就吞食了它。我遭受這些苦惱，是爲了保護那隻鵝，逼迫自己承受極大的苦惱，希望它能保全生命。一切世間，佛都把他們看作自己的孩子，即使是沒有功德的人，佛也會生起悲憫之心。』

English version 'I wear discarded rags, live by begging for food, and dwell under trees; with this, I am content. How could I possibly become a thief? You should observe carefully.' The bead-maker said to the monk, 'Why speak so much?' Then he bound him, beat him even more, and strangled him tightly with a rope, causing blood to flow from his ears, eyes, mouth, and nose. At that moment, the goose came to drink the blood, and the bead-maker, in anger, struck the goose, killing it. The monk asked, 'Is this goose dead or alive?' The bead-maker replied, 'What is the point of asking whether the goose is dead or alive?' Then the monk went to the goose, and seeing that it was dead, he wept with sorrow. He then spoke a verse: 'I endure all kinds of suffering, hoping this goose would live. Now, before my life is over, the goose has died before me. I wished to protect your life, enduring extreme hardship. Why did you die first? My aspiration has not been fulfilled.' The bead-maker asked the monk, 'What relationship did this goose have with you that you are so worried and distressed?' The monk replied, 'Because my wish has not been fulfilled, I am unhappy. I had previously vowed to take the goose's place, but now that the goose is dead, my wish has not been fulfilled.' The bead-maker asked, 'What wish did you want to make?' The monk replied, 'When the Buddha was a Bodhisattva, he sacrificed his limbs and life for the sake of all beings. I want to learn from him.' He then spoke a verse: 'In the past, the Bodhisattva gave up his body to exchange for the life of a dove. I also made such a vow, to give up my life to replace the goose. I obtained the most excellent mind, wanting to preserve the life of this goose. Because you killed the goose, my wish has not been fulfilled.' The bead-maker asked, 'I still do not understand what you are saying. You should explain the reason to me in detail.' At that time, the monk spoke a verse in reply: 'I wear red clothes, which, reflecting the beads, look like the color of meat. The goose thought it was meat and swallowed it. I endure this suffering to protect that goose, forcing myself to endure extreme hardship, hoping it could preserve its life. In all the worlds, the Buddha regards all beings as his children. Even those without merit, the Buddha feels compassion for them.'

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。 瞿曇是我師，　　云何害於物？ 我是彼弟子，　　云何能作害？」

時彼珠師聞是偈已，即開鵝腹而還得珠，即舉聲哭，語比丘言：「汝護鵝命不惜于身，使我造此非法之事。」即說偈言：

「汝藏功德事，　　如以灰覆火， 我以愚癡故，　　燒惱數百身。 汝于佛摽相，　　極為甚相稱， 我以愚癡故，　　不能善觀察， 為癡火所燒。　　愿當暫留住， 少聽我懺悔，　　猶如腳跌者， 扶地還得起，　　待我得少供。」

時彼珠師叉手合掌向于比丘，重說偈言：

「南無清凈行，　　南無堅持戒， 遭是極苦難，　　不作毀缺行， 不遇如是惡，　　持戒非希有。 要當值此苦，　　能持禁戒者， 是則名為難。　　為鵝身受苦， 不犯于禁戒，　　此事實難有。」

時穿珠師既懺悔已，即遣比丘還歸所止。

大莊嚴論經卷第十二

（六四）

複次，佛法難聞，如來往昔為菩薩時，不惜身命以求於法，是故應當勤心聽法。

我昔曾聞鴿緣譬喻，有邪見師為釋提桓因說顛倒法，彼外道師非有真智，自稱為一切智，說言無阿耨多羅三藐三菩提。爾時帝釋聞是語已，心懷不悅極生憂愁。爾時帝釋見諸世間有苦行者，盡到其所推求一切智，如帝釋問經中偈說：

「我今意欲求，　　不能得滿足， 晝夜懷疑惑，　　莫識是與非

現代漢語譯本 『瞿曇是我的老師，怎麼會傷害生物呢？我是他的弟子，怎麼能做出傷害的事情呢？』 當時那個穿珠師聽到這偈語后，就剖開鵝的肚子取回了珍珠，隨即大聲哭泣，對比丘說：『你爲了保護鵝的性命不惜自己的身體，使我做了這種非法的事情。』於是說了偈語： 『你隱藏功德的行為，就像用灰覆蓋火一樣，我因為愚癡的緣故，燒惱了數百個生命。你身上的佛的標誌，非常相稱，我因為愚癡的緣故，不能好好觀察，被愚癡的火焰所燒。希望你能暫時留下來，稍微聽我懺悔，就像腳跌倒的人，扶著地還能站起來，等我稍微供養你。』 當時那個穿珠師叉手合掌向著比丘，又說了偈語： 『頂禮清凈的行為，頂禮堅持戒律的行為，遭受如此極大的苦難，也不做出毀壞戒律的行為，沒有遇到這樣的惡事，持戒不算稀有。一定要遇到這樣的苦難，還能堅持禁戒的人，這才叫做難得。爲了鵝的身體而受苦，不違犯禁戒，這件事實在難有。』 當時穿珠師懺悔之後，就讓比丘回到他住的地方。

《大莊嚴論經》卷第十二

（六四）

再次，佛法難以聽聞，如來往昔作為菩薩時，不惜身命來求法，因此應當勤心聽法。 我過去曾聽過鴿子的因緣譬喻，有個邪見的外道師為釋提桓因說顛倒的法，那個外道師沒有真正的智慧，自稱為一切智，說沒有阿耨多羅三藐三菩提。當時帝釋聽到這話后，心中不悅，非常憂愁。當時帝釋看到世間有苦行的人，都到他們那裡去尋求一切智，就像《帝釋問經》中的偈語所說： 『我現在想要尋求，卻不能得到滿足，日夜懷著疑惑，不能分辨是非。』

English version 'Gautama is my teacher, how could he harm living beings? I am his disciple, how could I do harm?' At that time, the pearl craftsman, upon hearing this verse, cut open the goose's belly to retrieve the pearl. He then cried out loudly, saying to the monk, 'You protected the goose's life at the expense of your own body, causing me to commit this unlawful act.' He then spoke a verse: 'Your act of concealing merit is like covering fire with ashes. Because of my ignorance, I have tormented hundreds of lives. The marks of the Buddha on you are very fitting. Because of my ignorance, I could not observe well and was burned by the fire of ignorance. I hope you can stay for a while and listen to my repentance. Just as a person who falls can get up by holding onto the ground, wait for me to make a small offering.' At that time, the pearl craftsman, with his palms together, faced the monk and spoke another verse: 'Homage to the pure conduct, homage to the upholding of precepts. Having encountered such extreme suffering, you did not break your precepts. Not encountering such evil, upholding precepts is not rare. It is only when encountering such suffering that one can uphold the precepts, and this is what is called rare. Suffering for the sake of the goose's body, without violating the precepts, this is truly rare.' After the pearl craftsman had repented, he sent the monk back to his dwelling.

The Mahāvyutpatti Sūtra, Scroll 12

(64)

Furthermore, the Dharma is difficult to hear. In the past, when the Tathagata was a Bodhisattva, he did not spare his life in seeking the Dharma. Therefore, one should diligently listen to the Dharma. I once heard the parable of the pigeon's karma. There was a heretical teacher who spoke distorted teachings to Śakra, Lord of the Devas. That heretical teacher had no true wisdom, yet he called himself omniscient, saying that there was no Anuttara-samyak-sambodhi. At that time, Śakra, upon hearing these words, was displeased and greatly distressed. Then, Śakra saw that there were ascetics in the world, and he went to them all seeking omniscience, as the verse in the Śakra-praśna Sūtra says: 'Now I wish to seek, but cannot find satisfaction. Day and night I am filled with doubt, unable to distinguish right from wrong.'

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。 我于久遠來，　　恒思廣推求， 不知大真濟，　　今為何所在？」

毗首羯磨白帝釋言：「處於天上不應憂愁，世間拘尸國王名曰尸毗，精勤苦行求三藐三菩提，智者觀已，是王不久必當成佛，可往親近。」帝釋答言：「彼之所作不移動耶？」即說偈言：

「猶如魚生子，　　雖多成者少， 又如庵羅果，　　生熟亦難別， 菩薩亦如是，　　發心者甚多， 成就者極少。　　若作難苦行， 而不退轉者，　　可說決定得。 欲知菩薩者，　　執心必堅固。」

毗首羯磨言：「我等今當而往試看，若實不動當修供養。」爾時帝釋為欲觀察菩薩心故，自化作鷹，語毗首羯磨：「汝化作鴿。」時毗首羯磨即化作鴿，身如空青眼如赤珠，向帝釋所。爾時帝釋生憐愍心語毗首羯磨：「我等云何于菩薩所而生逼觸，為彼尸毗王作苦惱事？雖復受苦如煉好寶數試知真，試寶之法斷截屈折火燒椎打，乃始知真。」爾時化鴿為鷹所逐，鴿現恐怖，于大眾前來入尸毗王腋下，其色青綠如蓮花葉，其光赫奕如黑雲中虹，嘴白嚴麗，諸人皆生希有之想，即說偈言：

「有實慈悲心，　　眾生皆體信， 如似日暗時，　　趣于自己巢。」 化鷹作是言：　　「愿王歸我食。」

爾時大王聞鷹語已，又見彼鴿極懷恐怖，即說偈言：

「彼鴿畏鷹故，　　連翩來歸我， 雖口不能言，　　怖泣淚盈目， 是故於今者，　　宜應加救護

現代漢語譯本 我從很久以前，就一直思考並廣泛地尋求真理，卻不知道真正能救濟眾生的大道，如今究竟在哪裡？' 毗首羯磨對帝釋說：'身處天上不應憂愁。世間有個拘尸國王名叫尸毗，他精勤苦修，尋求無上正等正覺。智者觀察后認為，這位國王不久必定成佛，可以前去親近他。'帝釋回答說：'他所做的事情不會動搖嗎？'隨即說了偈語： '就像魚生子，雖然很多但能長成的很少；又像庵羅果，生和熟也很難分辨。菩薩也是這樣，發心的人很多，但能成就的極少。如果能做艱難的苦行，而不退轉的，可以說必定能得道。想要了解菩薩，就要看他的決心是否堅定。' 毗首羯磨說：'我們現在應當前去試探一下，如果他真的不動搖，就應當供養他。'當時，帝釋爲了觀察菩薩的心，自己化作一隻鷹，對毗首羯磨說：'你化作一隻鴿子。'當時，毗首羯磨就化作一隻鴿子，身體像空青色，眼睛像紅色的珠子，飛向帝釋所在的地方。當時，帝釋生起憐憫之心，對毗首羯磨說：'我們怎麼能對菩薩進行逼迫，給尸毗王制造苦惱呢？雖然承受苦難，就像煉製好的寶物，要經過多次試驗才能知道真假。試寶的方法是斷截、彎曲、火燒、錘打，才能知道它的真假。'當時，化作鴿子的毗首羯磨被鷹追逐，鴿子現出恐懼，在大眾面前飛入尸毗王的腋下，它的顏色青綠像蓮花葉，光芒閃耀像黑雲中的彩虹，嘴巴潔白美麗，眾人都感到稀奇，隨即說了偈語： '真正具有慈悲心的人，眾生都會信賴他，就像太陽落山時，鳥兒會回到自己的巢穴一樣。'化作鷹的帝釋說道：'希望大王把鴿子還給我做食物。' 當時，大王聽到鷹的話后，又看到那隻鴿子非常恐懼，隨即說了偈語： '那隻鴿子因為害怕鷹，連連飛來投靠我，雖然口不能言，但恐懼哭泣，淚水盈滿眼眶，因此現在，我應當加以救護。'

English version 'For a long time, I have been constantly thinking and widely seeking the truth, but I do not know where the great path that can truly save all beings is now?' Vishvakarman said to Indra: 'Being in heaven, you should not worry. In the world, there is a king of Kushi named Shibi, who diligently practices asceticism, seeking supreme enlightenment. Wise men have observed that this king will surely become a Buddha soon, and you can go and be close to him.' Indra replied: 'Will what he does not waver?' Then he spoke a verse: 'Like fish giving birth to offspring, though many are born, few grow to maturity; and like the mango fruit, it is difficult to distinguish between the raw and the ripe. Bodhisattvas are also like this, many make the vow, but very few achieve enlightenment. If one can endure difficult ascetic practices without retreating, it can be said that they will surely attain the path. To understand a Bodhisattva, one must see if their resolve is firm.' Vishvakarman said: 'We should go and test him now. If he truly does not waver, we should make offerings to him.' At that time, Indra, in order to observe the Bodhisattva's mind, transformed himself into a hawk and said to Vishvakarman: 'You transform into a dove.' Then, Vishvakarman transformed into a dove, its body like the color of azurite, its eyes like red pearls, and flew towards where Indra was. At that time, Indra felt compassion and said to Vishvakarman: 'How can we force the Bodhisattva and cause suffering to King Shibi? Although suffering is endured, it is like refining a good treasure, which must be tested many times to know its true value. The method of testing a treasure is to cut, bend, burn, and hammer it, only then can its true value be known.' At that time, the dove, transformed from Vishvakarman, was chased by the hawk. The dove showed fear and flew into King Shibi's armpit in front of the crowd. Its color was green like a lotus leaf, its light shone like a rainbow in dark clouds, its beak was white and beautiful, and everyone felt it was extraordinary. Then they spoke a verse: 'Those who truly have compassion, all beings will trust them, just as when the sun sets, birds return to their nests.' The hawk, transformed from Indra, said: 'I hope the king will return the dove to me for food.' At that time, the king, after hearing the hawk's words and seeing the dove was very frightened, spoke a verse: 'That dove, because it was afraid of the hawk, flew to me for refuge. Although it cannot speak, it is crying in fear, with tears filling its eyes. Therefore, now, I should protect it.'

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爾時大王安慰鴿故，復說偈言：

「汝莫生驚怖，　　終不令汝死， 但使吾身存，　　必當救于汝， 豈獨救護汝，　　並護諸眾生。 我為一切故，　　而作役力者， 如受國人雇，　　六分輸我一。 我今於一切，　　即是客作人， 要當作守護，　　不令有苦厄。」

爾時彼鷹復白王言：「大王！愿放此鴿，是我之食。」王答鷹言：「我久得慈，于眾生所盡應救護。」鷹問王言：「云何久得？」爾時大王，即說偈言：

「我初發菩提，　　爾時即攝護， 于諸眾生等，　　盡生慈愍心。」

鷹復以偈答言：

「此語若真實，　　速應還我鴿， 若我飢餓死，　　汝即舍慈心。」

王聞是已即便思惟：「如我今者處身極難，我當云何籌量得理？」作是念已即答鷹言：「頗有餘肉活汝命不？」鷹答王言：「唯新肉血可濟我命。」爾時大王作是思惟：「當作何方？」即說偈言：

「一切諸眾生，　　我常修護念， 如此熱血肉，　　不殺終不得。」

作是念已，「唯己身肉可以濟彼，此極為易。」復說偈言：

「割于自己肉，　　而用與彼鷹， 乃至捨己身，　　當護恐怖命。」

爾時大王說是偈已便語鷹言：「汝食我肉為得活不？」鷹言：「可爾。愿王秤量身肉使與鴿等，而以與我，爾乃食之。」爾時大王聞是語已心生歡喜，即語侍人速取秤來。「以割我肉貿此鴿身，今正是我大吉會日

現代漢語譯本 當時，大王爲了安慰鴿子，又說了偈語： 『你不要感到驚慌害怕，我絕對不會讓你死去，只要我活著，就一定會救你，豈止是救你，還要保護所有的眾生。我爲了所有眾生，而像一個勞役者一樣工作，就像受僱於國家的人民，他們將收入的六分之一交給我。我現在對於一切眾生，就像一個受雇的工人，一定要盡到守護的責任，不讓眾生遭受痛苦和災難。』 當時，那隻老鷹又對國王說：『大王！請放了這隻鴿子，它是我的食物。』國王回答老鷹說：『我早就有了慈悲之心，對於一切眾生都應該盡力救護。』老鷹問國王說：『怎麼說是早就有了呢？』當時，大王就說了偈語： 『我最初發菩提心的時候，就有了攝護眾生的想法，對於一切眾生，都生起了慈悲憐憫之心。』 老鷹又用偈語回答說： 『如果這話是真的，就應該趕快把鴿子還給我，如果我飢餓而死，你就失去了慈悲之心。』 國王聽了這話，就思考起來：『我現在所處的境地非常困難，我該如何衡量才能合乎道理呢？』這樣想著，就回答老鷹說：『有沒有其他的肉可以讓你活命呢？』老鷹回答國王說：『只有新鮮的肉和血才能救我的命。』當時，大王這樣思考：『該怎麼辦呢？』就說了偈語： 『我常常守護著一切眾生，如此熱血的肉，不殺生是得不到的。』 這樣想著，『只有用我自己的肉才能救它，這非常容易。』又說了偈語： 『割下我自己的肉，用來給那隻老鷹，甚至捨棄自己的身體，也要保護那些恐懼的生命。』 當時，大王說完偈語，就對老鷹說：『你吃我的肉能活下去嗎？』老鷹說：『可以的。希望大王稱量一下身上的肉，使之和鴿子相等，然後給我，我才能吃。』當時，大王聽到這話，心裡非常高興，就對侍從說，快把秤拿來。『用我身上的肉來換這隻鴿子的生命，今天正是我大吉大利的日子。』

English version At that time, the great king, to comfort the dove, again spoke in verse: 'Do not be alarmed or afraid, I will absolutely not let you die. As long as I live, I will surely save you. Not only will I save you, but I will also protect all living beings. For the sake of all beings, I work like a laborer, just like those hired by the people of the country, who give one-sixth of their income to me. Now, for all beings, I am like a hired worker, and I must fulfill my duty to protect them, not allowing them to suffer pain and disaster.' At that time, the hawk again said to the king: 'Great King! Please release this dove, it is my food.' The king replied to the hawk: 'I have long had a compassionate heart, and I should do my best to protect all living beings.' The hawk asked the king: 'How do you say you have had it for a long time?' At that time, the great king spoke in verse: 'When I first generated the Bodhi mind, I had the intention to protect all beings. Towards all living beings, I generated a compassionate and merciful heart.' The hawk again replied in verse: 'If this is true, you should quickly return the dove to me. If I die of hunger, you will have lost your compassionate heart.' Upon hearing this, the king began to think: 'The situation I am in now is very difficult. How should I measure it to be reasonable?' Thinking this, he replied to the hawk: 'Is there any other meat that can keep you alive?' The hawk replied to the king: 'Only fresh meat and blood can save my life.' At that time, the great king thought: 'What should I do?' and spoke in verse: 'I always protect all living beings. Such hot-blooded meat cannot be obtained without killing.' Thinking this, 'Only by using my own flesh can I save it, this is very easy.' He again spoke in verse: 'Cut off my own flesh and give it to the hawk. Even if it means sacrificing my own body, I must protect those who are in fear of their lives.' At that time, after the great king finished speaking the verse, he said to the hawk: 'Can you live by eating my flesh?' The hawk said: 'Yes, I can. I hope the king will weigh the flesh on his body, making it equal to the dove, and then give it to me, so I can eat it.' At that time, the great king was very happy upon hearing this, and said to his attendants, 'Quickly bring the scales. To exchange my flesh for the life of this dove, today is truly my auspicious day.'

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。云何是吉會？」即說偈言：

「老病所住處，　　危脆甚臭穢， 久應為法故，　　舍此賤穢肉。」

時王侍人奉敕取秤。爾時大王雖見秤來都無愁色，即出其股，腳白滑澤如多羅葉，喚一侍人，即說偈言：

「汝今以利刀，　　割取我股肉， 汝但順我語，　　莫生疑畏想。 不作難苦行，　　不得一切智， 一切種智者，　　三界中最勝。 菩提以輕緣，　　終不可獲得， 是故我今者，　　極應作堅固。」

爾時侍人悲淚滿目，叉手合掌作如是言：「愿見愍恕我不能作，我常受王供給使令，何忍以刀割王股肉？」即說偈言：

「王是救濟者，　　我設割王肉， 我身及與刀，　　應疾當墮落。」

爾時大王手自捉刀欲割股肉，輔相大臣號泣諫諍不能令止，城內諸人亦各勸請，不隨其語割于股肉。親近諸人亦各返顧不忍見之，婆羅門各掩其目不忍能觀，宮中婇女舉聲悲哭。天、龍、夜叉、𠃵闥婆、阿修羅、緊那羅、摩睺羅伽等，在虛空中各相謂言：「如此之事信未曾有。」爾時大王身體軟弱，生長王宮未曾遭苦，舉身毒痛迷悶殞絕，而自勸喻，即說偈言：

「咄心應堅住，　　如此微小苦， 何故乃迷悶？　　汝觀諸世間， 百千苦纏逼，　　無歸無救護， 無有覆育者，　　悉不得自在

現代漢語譯本：『什麼是吉祥的聚會？』於是說了偈語：『衰老和疾病所居住的地方，是多麼的脆弱、污穢不堪。爲了佛法，我早就應該捨棄這卑賤污穢的肉身。』 當時國王的侍從奉命拿來秤。那時大王雖然看見秤來了，卻一點也沒有憂愁的樣子，隨即伸出他的大腿，腳白皙光滑如多羅樹葉，叫來一個侍從，說了偈語：『你現在用鋒利的刀，割取我的大腿肉，你只要順從我的話，不要產生懷疑和畏懼的想法。不經歷艱難的苦行，就不能獲得一切智慧，而一切種智的人，是三界中最殊勝的。菩提是不能通過輕易的因緣獲得的，所以我現在，應該極其堅定。』 當時侍從悲傷得淚流滿面，叉手合掌說道：『希望您能憐憫我，我不能做這件事。我一直受國王的供給和使喚，怎麼忍心用刀割國王的大腿肉呢？』於是說了偈語：『國王是救濟者，我如果割了國王的肉，我的身體和刀，都應該立刻墮落。』 當時大王自己拿起刀要割大腿肉，輔佐的大臣們號啕大哭地勸諫，也不能阻止他，城裡的眾人也各自勸請，不聽他的話就割大腿肉。親近的人也各自回頭不忍心看，婆羅門都遮住眼睛不忍心看，宮中的宮女們都放聲痛哭。天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽等，在虛空中互相說道：『這樣的事情真是前所未有。』當時大王身體軟弱，生長在王宮裡沒有遭受過痛苦，全身疼痛得昏迷過去，但又自我勸慰，說了偈語：『唉，心應該堅定住，這樣微小的痛苦，為什麼就昏迷了呢？你看看這世間，百千種痛苦纏繞逼迫，沒有歸宿，沒有救護，沒有庇護的人，都不能自在。』

English version: 'What is an auspicious gathering?' Then he spoke in verse: 'The place where old age and sickness reside is so fragile and foul. For the sake of the Dharma, I should have long ago given up this base and filthy body.' At that time, the king's attendant was ordered to bring a scale. Although the great king saw the scale coming, he showed no sign of worry. He then extended his thigh, his foot white and smooth like a palm leaf, and called an attendant, saying in verse: 'Now, with a sharp knife, cut off the flesh of my thigh. Just follow my words, and do not have any doubts or fears. Without enduring difficult ascetic practices, one cannot attain all wisdom, and those with all-knowing wisdom are the most supreme in the three realms. Bodhi cannot be attained through easy causes, so I must now be extremely firm.' At that time, the attendant was filled with sorrow and tears, and with hands clasped together, said: 'I beg you to have mercy on me, I cannot do this. I have always been provided for and commanded by the king, how can I bear to cut the king's thigh with a knife?' Then he spoke in verse: 'The king is the savior, if I cut the king's flesh, my body and the knife should immediately fall.' At that time, the great king himself took the knife to cut his thigh, and the ministers wailed and advised him, but could not stop him. The people in the city also pleaded with him, but he would not listen and cut his thigh. Those close to him also turned away, unable to bear to watch. The Brahmins covered their eyes, unable to look, and the palace women cried out in sorrow. Gods, dragons, yakshas, gandharvas, asuras, kinnaras, mahoragas, and others in the sky said to each other: 'Such a thing has truly never happened before.' At that time, the great king's body was weak, having grown up in the palace without suffering, and he fainted from the pain, but he encouraged himself, saying in verse: 'Alas, the mind should be firm, why faint from such a small pain? Look at this world, where hundreds and thousands of sufferings entangle and oppress, with no refuge, no protection, and no one to shelter them, all unable to be free.'

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。 唯有汝心者，　　當爲作救濟， 何故不自責，　　橫生苦惱想？」

釋提桓因作是念：「今此大王所為甚苦，心能定不？」即欲試之，作如是言：「汝今苦痛甚難可忍，何不罷休受惱乃爾？汝今以足不須作是，放鴿使去。」菩薩微笑而答之言：「終不以痛違我誓心，假設有痛過於是者，終無退想。今以小苦方于地獄不可為喻，故應起意于苦惱眾倍生慈悲。」作是念已，即說偈言：

「我今割身苦，　　心意極廣大， 智小志弱者，　　受于地獄痛， 如此苦長遠，　　深廣無崖畔， 云何可堪忍？　　我愍如是等， 是故應速疾，　　急求于菩提， 如是等諸苦，　　救拔令解脫。」

時天帝釋復作是念：「大王所作故未大苦，復有苦惱甚於是者，心為動不？我今當試。」作是思惟默然不語。時彼大王以所割肉著秤一頭，復以鴿身著秤一頭，鴿身轉重，復割兩䏶及以身肉用著秤頭，猶輕於鴿。時彼大王深生疑怪，何緣乃爾？即便舉身欲上秤上。時鷹問言：「汝何故起為欲悔耶？」大王答言：「我不欲悔，乃欲以身都上秤上救此鴿命。」爾時大王欲上秤時顏色怡悅，左右親近都不忍視，又驅諸人不忍使見。時王語言：「恣意使看。」時彼大王割身肉盡，骨節相抂，猶如畫像在於雨中毀滅難見。爾時大王作是唱言：「我今捨身，不為財寶，不為欲樂，不為妻子，亦不為宗親眷屬，乃求一切種智救拔眾生

『只有你的心，應當被用來救濟，為何不自我責備，反而產生無端的苦惱想法？』 釋提桓因這樣想：『這位大王所做的事情非常痛苦，他的心能堅定嗎？』於是就想試探他，說道：『你現在所受的痛苦難以忍受，為何不停止受苦呢？你現在用腳不必這樣做，放走鴿子吧。』菩薩微笑著回答說：『我絕不會因為痛苦而違揹我的誓言，即使有比這更甚的痛苦，我也絕不會退縮。現在這點小苦與地獄之苦相比，簡直無法比擬，所以更應該對受苦的眾生倍加慈悲。』這樣想著，就說了偈語： 『我今割身受苦，心意卻極其廣大，智慧淺薄意志薄弱的人，會遭受地獄的痛苦，這樣的痛苦漫長而深遠，沒有邊際，如何能夠忍受？我憐憫這些眾生，所以應該迅速求得菩提，用以救拔他們，使他們解脫。』 這時，天帝釋又想：『大王所做的還不是最大的痛苦，還有比這更痛苦的，他的心會動搖嗎？我今天應當試探一下。』這樣想著，就沉默不語。這時，大王把割下的肉放在秤的一頭，又把鴿子放在秤的另一頭，鴿子反而更重，又割下兩腿和身上的肉放在秤上，仍然比鴿子輕。這時，大王深感疑惑，為什麼會這樣呢？就想把整個身體都放到秤上去。這時，鷹問道：『你為何要這樣做，是想後悔嗎？』大王回答說：『我不是想後悔，而是想把整個身體都放到秤上，來救這隻鴿子的性命。』這時，大王想要上秤時，臉色愉悅，左右親近的人都不忍心看，又驅趕眾人不讓他們看。大王說道：『隨意讓他們看吧。』這時，大王割盡了身上的肉，骨節交錯，就像雨中被毀壞難以辨認的畫像。這時，大王高聲說道：『我今天捨棄身體，不是爲了財寶，不是爲了享樂，不是爲了妻子，也不是爲了宗親眷屬，而是爲了求得一切種智，救拔眾生。』

'Only your heart, should be used for relief, why not blame yourself, but instead generate unfounded thoughts of suffering?' Shakra thought: 'What this great king is doing is very painful, can his heart be firm?' So he wanted to test him, and said: 'The pain you are suffering now is unbearable, why not stop suffering? You don't need to do this with your feet now, let the pigeon go.' The Bodhisattva smiled and replied: 'I will never violate my vow because of pain, even if there is more pain than this, I will never retreat. The small suffering now is incomparable to the suffering of hell, so we should be more compassionate to the suffering beings.' Thinking this, he spoke the verse: 'I am now cutting my body and suffering, but my heart is extremely vast. Those with shallow wisdom and weak will, will suffer the pain of hell. Such pain is long and far-reaching, without end. How can it be endured? I pity these beings, so I should quickly seek Bodhi, to save them and liberate them.' At this time, Shakra thought again: 'What the great king has done is not the greatest suffering, there is even more suffering than this, will his heart waver? I should test it today.' Thinking this, he remained silent. At this time, the great king put the cut meat on one side of the scale, and put the pigeon on the other side of the scale. The pigeon was heavier. He cut off both thighs and the meat on his body and put it on the scale, but it was still lighter than the pigeon. At this time, the great king was deeply puzzled, why is this so? He wanted to put his whole body on the scale. At this time, the hawk asked: 'Why do you want to do this, do you want to regret it?' The great king replied: 'I don't want to regret it, but I want to put my whole body on the scale to save the life of this pigeon.' At this time, when the great king wanted to get on the scale, his face was joyful, and the people around him could not bear to look, and drove the crowd away so they could not see. The king said: 'Let them see as they please.' At this time, the great king cut off all the meat on his body, and the joints were intertwined, like a painting destroyed in the rain and difficult to recognize. At this time, the great king said loudly: 'Today I give up my body, not for wealth, not for pleasure, not for my wife, nor for my relatives, but to seek all-knowing wisdom to save all beings.'

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。」即說偈言：

「天人阿修羅，　　𠃵闥婆夜叉， 龍及鬼神等，　　一切眾生類， 有見我身者，　　皆令不退轉。 為貪智慧故，　　苦毒割此身， 欲求種智者，　　應當堅慈心， 若不堅實者，　　是則舍菩提。」

爾時大王不惜身命即登秤上，時諸大地六種震動，猶如草葉隨波震盪，諸天空中嘆未曾有，唱言：「善哉善哉！真名精進志心堅固。」即說偈言：

「我護彼命故，　　自割己身肉， 純善懷悲愍，　　執志不動轉， 一切諸天人，　　皆生希有想。」

爾時化鷹嘆：「未曾有！彼心堅實不久成佛，一切眾生將有恃怙。」釋複本形在大王前，語毗首羯磨：「還復爾身，我等今當共設供養。而此菩薩志力堅固，猶須彌山處於大海終無動搖，菩薩之心亦復如是。」即說偈言：

「我等應供養，　　勇猛精進者， 今當共起發，　　讚歎令增長。 諸有留難苦，　　應當共遮止， 與其作伴黨，　　修行久堅固。 安住大悲地，　　一切種智樹， 萌芽始欲現，　　智者應擁護。」

毗首羯磨語釋提桓因言：「今大王於一切眾生體性悲愍，當使彼身還復如故，愿一切眾生智心不動。」爾時帝釋問彼王言：「為於一鴿能捨是身，不憂惱耶？」爾時大王以偈答言：

「此身歸捨棄，　　猶如彼木石， 會舍與禽獸，　　火燒地中朽。 以此無益身，　　而求大利益， 應當極歡喜，　　終無憂悔心

現代漢語譯本：

於是，他說了這樣的偈語：

『天人、阿修羅，乾闥婆、夜叉，龍以及鬼神等，一切眾生，凡是見到我身體的，都讓他們不退轉。爲了貪求智慧，我痛苦地割捨這身體。想要尋求一切智慧的人，應當堅定慈悲之心。如果不堅定，那就是捨棄菩提。』

當時，大王不惜身命，立即登上秤。這時，大地發生六種震動，如同草葉隨波盪漾。諸天在空中讚歎前所未有，高唱道：『善哉！善哉！真是精進，志心堅固。』於是說了這樣的偈語：

『我爲了保護他的生命，自己割下身上的肉。純善懷有悲憫之心，意志堅定不動搖。一切天人都生起稀有的想法。』

當時，化作老鷹的釋提桓因感嘆道：『前所未有！他的心如此堅定，不久將成佛，一切眾生將有所依靠。』於是恢復本來的樣子，在大王面前，對毗首羯磨說：『恢復你的身體，我們現在應當一起設供養。這位菩薩的志力如此堅定，猶如須彌山處於大海之中，終不動搖，菩薩的心也是如此。』於是說了這樣的偈語：

『我們應當供養，這位勇猛精進的人。現在應當一起發起，讚歎他，使他增長。所有留難的痛苦，應當一起遮止，與他結為伴侶，修行長久而堅定。安住于大悲之地，一切智慧之樹，萌芽剛剛顯現，智者應當擁護。』

毗首羯磨對釋提桓因說：『現在大王對一切眾生都懷有悲憫之心，應當使他的身體恢復如初，愿一切眾生的智慧之心不動搖。』當時，帝釋問大王說：『爲了救一隻鴿子，你捨棄自己的身體，不感到憂愁嗎？』當時，大王用偈語回答說：

『這身體終將捨棄，如同木頭石頭一般，終將捨棄給禽獸，或者被火燒，或者在土中腐朽。用這無益的身體，而求得大利益，應當極其歡喜，終無憂愁後悔之心。』

English version:

Then, he spoke these verses:

'Gods, Asuras, Gandharvas, Yakshas, dragons, and ghosts, all sentient beings, whoever sees my body, may they all not regress. For the sake of craving wisdom, I painfully cut off this body. Those who seek all wisdom should have a firm heart of compassion. If not firm, then that is abandoning Bodhi.'

At that time, the great king, not caring for his life, immediately stepped onto the scales. Then, the earth shook in six ways, like grass leaves swaying in the waves. The gods in the sky exclaimed in unprecedented praise, chanting: 'Excellent! Excellent! Truly diligent, with a firm mind.' Then they spoke these verses:

'I, to protect his life, cut off the flesh of my own body. Purely good, with a compassionate heart, my will is firm and unwavering. All the gods and humans have a rare thought.'

At that time, Sakra, who had transformed into a hawk, exclaimed: 'Unprecedented! His heart is so firm, he will soon become a Buddha, and all sentient beings will have a refuge.' Then he returned to his original form, in front of the great king, and said to Vishvakarman: 'Restore your body, we should now together make offerings. This Bodhisattva's will is so firm, like Mount Sumeru in the ocean, never wavering, the Bodhisattva's heart is also like this.' Then he spoke these verses:

'We should make offerings to this courageous and diligent one. Now we should together initiate, praise him, and make him grow. All the difficulties and sufferings should be stopped together, and we should be his companions, practicing for a long time and firmly. Abiding in the land of great compassion, the tree of all wisdom, the sprout is just beginning to appear, the wise should protect it.'

Vishvakarman said to Sakra: 'Now the great king has compassion for all sentient beings, he should have his body restored to its original state, may the wisdom of all sentient beings not waver.' At that time, Sakra asked the great king: 'For the sake of saving a pigeon, you gave up your own body, are you not worried?' At that time, the great king answered with verses:

'This body will be abandoned, like wood and stone, it will be abandoned to birds and beasts, or burned by fire, or decay in the earth. Using this useless body, to seek great benefit, one should be extremely happy, and have no worry or regret.'

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。 誰有智慧者，　　以此危脆身， 博貿堅牢法，　　而當不欣慶？」

爾時帝釋語大王言：「此語難信，又如此事實未曾有，誰可信者？」大王答言：「我自知心，世有大仙能觀察者，必知我心實無返異。」帝釋語言：「汝作實語。」爾時大王作是誓言：「若我今者心無悔恨，當使此身還復如故。」爾時大王觀己所割身肉之處，即說偈言：

「我割身肉時，　　心不存苦樂， 無瞋亦無憂，　　無有不喜心。 此事若實者，　　身當復如故， 速成菩提道，　　救于眾生苦。」

說是偈已。爾時大王所割身肉還復如故，即說偈言：

「諸山及大地，　　一切皆震動， 樹木及大海，　　涌沒不自停， 猶如恐怖者，　　戰掉不自寧。 諸天作音樂，　　空中雨香花， 鐘鼓等眾音，　　同時俱發聲， 天人音樂等，　　一切皆作唱。 眾生皆擾動，　　大海亦出聲， 天雨細末香，　　悉皆滿諸道。 花于虛空中，　　遲速下不同， 虛空諸天女，　　散花滿地中。 若干種彩色，　　金寶校飾衣， 從天如雨墜，　　天衣諸縷𦆠， 相觸而出聲。　　諸人屋舍中， 寶器自發出，　　莊嚴于舍宅， 自然出聲音。　　猶如天伎樂， 諸方無雲翳，　　四面皆清明， 微風吹香氣，　　河流靜無聲。 夜叉渴仰法，　　增長倍慶仰， 不久成正覺，　　歌詠而讚譽， 內心極歡喜，　　諸勝乾闥婆。 歌頌作音樂，　　美音輕重聲， 讚歎出是言，　　不久得成佛

現代漢語譯本 『誰有智慧，會用這脆弱的身體，去換取堅固的佛法，而不感到歡喜呢？』 當時，帝釋對大王說：『這話難以置信，而且這樣的事情從未發生過，誰會相信呢？』大王回答說：『我瞭解自己的心，世上有能觀察的大仙，必定知道我的心確實沒有改變。』帝釋說：『你說的是實話。』當時，大王發誓說：『如果我現在心中沒有後悔，就讓我的身體恢復原樣。』當時，大王看著自己被割掉的肉的地方，就說了偈語： 『我割下身體的肉時，心中沒有痛苦和快樂，沒有嗔恨也沒有憂愁，沒有不歡喜的心。如果這件事是真的，我的身體應當恢復原樣，迅速成就菩提之道，救度眾生的苦難。』 說完偈語后，當時大王被割掉的肉恢復了原樣，就說了偈語： 『群山和大地，一切都震動起來，樹木和大海，涌動不停息，就像恐懼的人，戰慄不安寧。諸天奏響音樂，空中飄落香花，鐘鼓等各種聲音，同時響起，天人和音樂等，一切都在歌唱。眾生都騷動起來，大海也發出聲音，天空降下細末香，充滿所有道路。花在空中，落下速度不同，空中的天女，散花滿地。各種色彩，金銀珠寶裝飾的衣服，從天而降，像雨一樣，天衣的絲線，相互碰撞發出聲音。人們的房屋中，寶器自己出現，裝飾著房屋，自然發出聲音，就像天上的音樂，四方沒有云彩遮蔽，四面都清澈明亮，微風吹來香氣，河流平靜無聲。夜叉渴望佛法，更加敬仰，不久將成就正覺，歌唱讚美，內心極其歡喜，諸位勝妙的乾闥婆，歌頌演奏音樂，美妙的輕重聲音，讚歎說，不久將成佛。』

English version 'Who, being wise, would not rejoice in using this fragile body to trade for the firm Dharma?' At that time, Indra spoke to the great king, saying, 'This is hard to believe, and such a thing has never happened before. Who could believe it?' The great king replied, 'I know my own mind. There are great sages in the world who can observe, and they will surely know that my mind has not changed.' Indra said, 'You speak the truth.' At that time, the great king made a vow, saying, 'If I have no regrets in my heart now, then let my body be restored to its original state.' Then, the great king looked at the place where his flesh had been cut off and spoke a verse: 'When I cut off the flesh of my body, my heart felt neither pain nor pleasure, neither anger nor sorrow, nor any displeasure. If this is true, then my body should be restored to its original state, and I will quickly attain the path of Bodhi and save all beings from suffering.' After speaking the verse, the flesh that had been cut off from the great king was restored to its original state, and he spoke a verse: 'The mountains and the earth, all trembled, the trees and the sea, surged without ceasing, like those who are afraid, trembling and restless. The gods played music, fragrant flowers fell from the sky, bells and drums and all kinds of sounds, rang out at the same time, the gods and music, all sang. All beings were stirred, the sea also made a sound, fine fragrant powder fell from the sky, filling all the roads. Flowers in the sky, fell at different speeds, the heavenly maidens in the sky, scattered flowers all over the ground. Various colors, clothes adorned with gold and jewels, fell from the sky like rain, the threads of the heavenly garments, collided and made sounds. In people's houses, precious vessels appeared by themselves, adorning the houses, naturally making sounds, like heavenly music, in all directions there were no clouds, all sides were clear and bright, a gentle breeze blew fragrance, the rivers were calm and silent. The Yakshas longed for the Dharma, their reverence increased, soon they would attain enlightenment, singing praises, their hearts were extremely joyful, the excellent Gandharvas, sang and played music, beautiful light and heavy sounds, praising and saying, soon they will become Buddhas.'

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。 度于誓願海，　　速疾到吉處， 果愿已成就，　　憶念度脫我。」

時彼帝釋共毗首羯磨供養菩薩已，還於天宮。

（六五）

複次，應近善知識，近善知識者結使熾盛能得消滅。

我昔曾聞，素毗羅王太子名娑羅那，時王崩背，太子娑羅那不肯紹繼，舍位與弟，詣迦旃延所求索出家。既出家已，隨尊者迦旃延，詣巴樹提王國，在彼林中住止。巴樹提王將諸宮人，往詣彼林中眠息樹下。彼尊者娑羅那乞食回還坐靜樹下，時諸宮人性好華果，詣于林中遍行求覓。娑羅那比丘盛年出家極為端正，爾時宮人見彼比丘年既少壯容貌殊特，生希有想，而作是言：「佛法之中乃有是人出家學道。」即繞邊坐。時巴樹提王既眠寤已，顧瞻宮人及諸左右，盡各四散求覓不得。王即自求所在追尋，見諸宮人繞比丘坐聽其說法，即說偈言：

「雖著鮮白衣，　　不如口辯說， 千女圍繞坐，　　愛敬其容貌。」

爾時彼王以瞋忿故語比丘言：「汝得羅漢耶？」答言：「不得。」「汝得阿那含耶？」答言：「不得。」「汝得須陀洹耶？」答言：「不得。」「汝得初禪、二禪乃至四禪耶？」答言：「不得。」爾時彼王聞是語已甚大忿怒，語尊者言：「汝非離欲人，何緣與此宮人共坐？」即敕左右執此比丘，剝脫衣服唯留內衣，以棘刺杖用打比丘。時宮人等涕泣白王：「彼尊者無有罪過，云何撾打乃至如是？」王聞是語倍增瞋忿撾打過甚

現代漢語譯本：『度過誓願的海洋，快速到達吉祥的彼岸，當願望實現后，請憶念並救度我。』 當時，帝釋天與毗首羯磨一同供養菩薩后，返回天宮。 （六五） 再次，應當親近善知識，親近善知識能使熾盛的煩惱得以消滅。 我曾經聽聞，素毗羅王的太子名叫娑羅那，當時國王去世，太子娑羅那不肯繼承王位，將王位讓給弟弟，前往迦旃延處請求出家。出家后，他跟隨尊者迦旃延，前往巴樹提王國，住在那裡的一片樹林中。巴樹提王帶著他的宮女們，來到那片樹林中的樹下休息。尊者娑羅那乞食回來后，坐在樹下靜修，當時宮女們喜歡花果，便在林中四處尋找。娑羅那比丘正值壯年出家，容貌非常端正，當時宮女們看到這位比丘年紀輕輕，容貌又如此出衆，心中感到稀奇，便說道：『佛法之中竟然有這樣的人出家修行。』然後就圍坐在他身邊。當時巴樹提王睡醒后，環顧四周，發現宮女和侍從都四散不見了。國王便自己尋找，看到宮女們圍著比丘坐著聽他說法，便說了偈語： 『雖然穿著潔白的衣服，卻不如口才辯捷，千名女子圍繞而坐，愛慕敬仰他的容貌。』 當時，國王因為憤怒，對比丘說道：『你證得阿羅漢了嗎？』回答說：『沒有。』『你證得阿那含了嗎？』回答說：『沒有。』『你證得須陀洹了嗎？』回答說：『沒有。』『你證得初禪、二禪乃至四禪了嗎？』回答說：『沒有。』當時國王聽到這些話后非常憤怒，對尊者說道：『你不是一個離欲之人，為何與這些宮女坐在一起？』便命令左右抓住這個比丘，剝去他的衣服只留下內衣，用帶刺的荊棘杖鞭打比丘。當時宮女們哭泣著對國王說：『這位尊者沒有罪過，為何要鞭打他到如此地步？』國王聽到這些話后更加憤怒，鞭打得更加厲害。

English version: 『Having crossed the ocean of vows, may I quickly reach the auspicious shore. When my wishes are fulfilled, may you remember and deliver me.』 At that time, Indra, together with Vishvakarman, having made offerings to the Bodhisattva, returned to the heavenly palace. (65) Furthermore, one should associate with virtuous friends, for associating with virtuous friends can extinguish the blazing afflictions. I once heard that the prince of King Suvira, named Sarana, when the king passed away, Prince Sarana refused to succeed to the throne, giving it to his younger brother, and went to Katyayana to request ordination. After ordaining, he followed Venerable Katyayana to the kingdom of Basudeva, where they stayed in a forest. King Basudeva, with his palace women, went to rest under a tree in that forest. Venerable Sarana, having returned from begging for alms, sat under a tree to meditate. At that time, the palace women, fond of flowers and fruits, went searching throughout the forest. Bhikkhu Sarana, having ordained in his prime, was extremely handsome. When the palace women saw this young and exceptionally handsome bhikkhu, they were amazed and said, 『In the Buddha's Dharma, there is such a person who has renounced the world to practice.』 Then they sat around him. When King Basudeva awoke from his sleep, he looked around and found that the palace women and attendants had all scattered. The king went to search for them himself and saw the palace women sitting around the bhikkhu, listening to his teachings. He then spoke a verse: 『Though wearing pure white robes, he is not as eloquent as his speech. A thousand women sit around him, loving and admiring his appearance.』 At that time, the king, out of anger, said to the bhikkhu, 『Have you attained Arhatship?』 He replied, 『No.』 『Have you attained Anagami?』 He replied, 『No.』 『Have you attained Srotapanna?』 He replied, 『No.』 『Have you attained the first dhyana, the second dhyana, up to the fourth dhyana?』 He replied, 『No.』 When the king heard these words, he became very angry and said to the Venerable, 『You are not a person free from desire, why are you sitting with these palace women?』 He then ordered his attendants to seize the bhikkhu, strip off his clothes, leaving only his undergarments, and beat him with a thorny stick. At that time, the palace women wept and said to the king, 『This Venerable has committed no offense, why do you beat him to such an extent?』 Upon hearing these words, the king became even more enraged and beat him even more severely.

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。爾時尊者，先是王子，身形柔軟不更苦痛，舉體血流，宮人睹之莫不涕淚。尊者娑羅那受是撾打遺命無幾，悶絕躄地，良久乃穌，身體遍破如狗𠶜嚙，譬如有人蟒蛇所吸已入于口，實難可免，設還出口取活亦難。娑羅那從難得出亦復如是，張目恐怖又懼更打，舉身血流不能著衣，抱衣而走，四望顧視，猶恐有人復來捉己。同梵行者見是事已，即說偈言：

「誰無悲愍心，　　打毀此比丘？ 云何出家所，　　而生勇健想？ 云何都不忍，　　生此殘害心？ 無過橫加害，　　實是非理人。 出家舍榮貴，　　單獨無勢力， 衣缽以自隨，　　不畜盈長物。 是何殘害人，　　毀打乃如是？」

諸同學等扶接捉手，詣尊者迦旃延所，見娑羅那舉聲涕哭，生於厭惡，而說偈言：

「如彼閻浮果，　　赤白青班駁， 亦有赤淤處，　　血流處處出， 誰取汝身體，　　使作如是色？」

爾時比丘娑羅那，以己身破血流之處指示尊者，即說偈言：

「如我無救護，　　單孑乞自活， 自省無過患，　　輕欺故被打。 巴樹提自恣，　　豪貴土地主， 起暴縱逸心，　　惡鞭如注火， 用燒燬我身。　　我既無過惡， 橫來見打撲，　　傷害乃致是。」

尊者迦旃延知娑羅那其心忿恚，而告之言：「出家之法不護己身，為滅心苦。」即說偈言：

「汝身既苦厄，　　云何生怨恨？ 莫起瞋恚鞭，　　狂心用自傷

現代漢語譯本：當時，這位尊者，之前是王子，身體柔軟不再感到痛苦，全身血流不止，宮人們看到都忍不住流淚。尊者娑羅那遭受這樣的毆打，生命垂危，昏厥倒地，過了很久才甦醒，身體各處破損，就像被狗啃咬過一樣。又像有人被蟒蛇吸入口中，實在難以逃脫，即使僥倖逃出也難以活命。娑羅那從困境中脫身也像這樣，他睜開眼睛，驚恐萬分，又害怕再次被打，全身血流不止，無法穿上衣服，抱著衣服逃走，四處張望，仍然害怕有人再來抓他。同修們看到這種情況，就說了偈語： 『是誰沒有慈悲心，打傷這位比丘？為何在出家的地方，卻生出如此勇猛的想法？為何一點都不能忍耐，生出這種殘害之心？無緣無故地加以傷害，實在是不講道理的人。出家捨棄榮華富貴，獨自一人沒有勢力，帶著衣缽隨身，不積蓄多餘的財物。是什麼樣殘忍的人，竟然這樣毀壞毆打？』 同修們扶著他，拉著他的手，來到尊者迦旃延那裡，看到娑羅那大聲哭泣，感到厭惡，就說了偈語： 『就像閻浮果，紅白青色斑駁，也有紅色的淤血處，血流處處涌出，是誰拿你的身體，弄成這樣的顏色？』 當時，比丘娑羅那，用自己身上破損流血的地方指給尊者看，就說了偈語： 『像我這樣沒有救護，獨自乞討為生，自己反省沒有過錯，卻因為輕視而被毆打。巴樹提放縱自己，是豪門貴族地主，生起暴虐放縱的心，惡鞭像火一樣落下，用來燒燬我的身體。我既然沒有過錯，卻橫遭毆打，傷害到這種地步。』 尊者迦旃延知道娑羅那心中憤怒，就告訴他說：『出家修行的法則是不保護自己的身體，是爲了滅除心中的痛苦。』就說了偈語： 『你的身體已經遭受苦難，為何還要生起怨恨？不要生起嗔恨的鞭子，用狂亂的心來傷害自己。』

English version: At that time, this venerable one, who was previously a prince, had a soft body and no longer felt pain. Blood flowed all over his body, and the palace attendants who saw it could not help but weep. Venerable Sāranā, having suffered such beatings, was on the verge of death. He fainted and fell to the ground, and after a long time, he revived. His body was broken all over, as if gnawed by dogs. It was like someone being sucked into a python's mouth, truly difficult to escape, and even if they were lucky enough to escape, it would be difficult to survive. Sāranā's escape from his predicament was similar. He opened his eyes, terrified, and afraid of being beaten again. Blood flowed all over his body, and he could not put on his clothes. He fled, clutching his clothes, looking around, still afraid that someone would come to seize him again. When his fellow practitioners saw this, they spoke a verse: 'Who is without compassion, to beat and destroy this bhikkhu? Why, in the place of renunciation, does such a fierce thought arise? Why can they not endure at all, and give rise to such a destructive heart? To inflict harm without cause is truly the act of an unreasonable person. Having renounced glory and wealth, alone and without power, carrying only robes and bowl, not accumulating excess possessions. What kind of cruel person is it, to destroy and beat like this?' His fellow practitioners supported him, took his hand, and went to Venerable Kātyāyana. Seeing Sāranā crying loudly, they felt disgusted and spoke a verse: 'Like the Jambū fruit, mottled with red, white, and blue, there are also red bruises, and blood flows everywhere. Who took your body and made it such a color?' At that time, the bhikkhu Sāranā, pointing to the broken and bleeding parts of his body, spoke a verse to the venerable one: 'Like me, without protection, alone and begging for a living, reflecting on myself, I have done no wrong, yet I was beaten because of contempt. Bāṣṭi, indulging himself, is a noble and wealthy landowner, who has given rise to a violent and unrestrained heart. The cruel whip fell like fire, used to burn my body. Since I have done no wrong, I was beaten and harmed to this extent.' Venerable Kātyāyana, knowing that Sāranā was angry in his heart, told him, 'The rule of renunciation is not to protect one's own body, but to extinguish the suffering in one's heart.' Then he spoke a verse: 'Your body has already suffered hardship, why do you still give rise to resentment? Do not raise the whip of anger, and use a frantic heart to harm yourself.'

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。」

娑羅那心生苦惱瞋相外現，如龍斗時吐舌現光亦如雷電，而說偈言：

「和上應當知，　　瞋慢燒我心， 猶如枯乾樹，　　中空而火起。 出家修梵行，　　已經爾所時， 如我於今者，　　欲還歸其家。 儜劣怯弱者，　　猶不堪是苦， 況我能堪忍，　　如此大苦事？ 我今欲歸家，　　還取于王位， 集諸象軍眾，　　覆地皆黑色。 瞋恚心熾盛，　　晝夜無休息， 猶如大猛火，　　焚燒于山野， 螢火在中燋，　　巴樹提亦爾。」

說是偈已即以三衣與同梵行者，涕泣哽咽禮和上足，辭欲還家，復說偈言：

「和上當聽我，　　懺悔除罪過， 我今必向家，　　心意無愿樂， 于出家法中，　　不得滅此怨。」

時彼和上于修多羅義中善能分別最為第一，辭辯樂說亦為第一，而告之言：「汝今不應作如斯事。所以者何？此身不堅會歸盡滅，是故汝今不應為身違遠佛法，應當觀察無常不凈。」即說偈言：

「此身不清凈，　　九孔恒流污， 臭穢甚可惡，　　乃是眾苦器。 是身極鄙陋，　　癰瘡之所聚， 若少掁觸時，　　生於大苦惱。 汝意迷著此，　　殊非智慧理， 應舍下劣志，　　如來所說偈， 汝今宜憶持。　　忿恚瞋惱時， 能自禁制者，　　猶如以䩛勒， 禁制于惡馬。　　禁制名善乘， 不制名放逸。　　居家名牢系， 出家為解縛；　　汝既得解脫， 返還求枷鎖，　　牢縛系閉處？ 瞋是內怨賊，　　汝莫隨順瞋， 為瞋所禁制

現代漢語譯本：娑羅那心中苦惱，憤怒之相顯露在外，如同龍搏鬥時吐舌頭，閃現光芒如同雷電一般，並說偈語道： 『和尚您應當知道，嗔恨和傲慢正在燃燒我的心，就像枯乾的樹木，內部空虛而燃起火焰。我出家修行已經這麼久了，如今卻想還俗回家。懦弱膽怯的人尚且不能忍受這樣的痛苦，更何況我如何能忍受如此巨大的苦難？我現在想回家，重新奪回王位，聚集象兵，讓大地都被黑色覆蓋。嗔恨之心如此熾盛，日夜不停息，就像猛烈的火焰，焚燒山野，螢火蟲在其中被燒焦，巴樹提也是如此。』 說完偈語后，他將三衣交給同修，哽咽哭泣地禮拜和尚的腳，告辭要回家，又說偈語道： 『和尚您聽我說，我懺悔自己的罪過，我如今一定要回家，心中沒有絲毫的快樂，在出家修行的法門中，無法消除我的怨恨。』 當時，那位和尚在經文的意義上善於分辨，最為第一，辯才和樂說也最為第一，他告訴娑羅那說：『你現在不應該做這樣的事。為什麼呢？這個身體不堅固，終將滅亡，所以你不應該爲了這個身體而違背佛法，應當觀察無常和不凈。』於是說偈語道： 『這個身體不清凈，九個孔穴不斷流出污穢，臭穢不堪，是眾苦的容器。這個身體極其鄙陋，是癰瘡聚集的地方，稍微觸碰就會產生巨大的痛苦。你執迷於這個身體，實在不是明智之舉，應當捨棄低劣的志向，記住如來所說的偈語。當你憤怒嗔恨時，能夠自我控制的人，就像用韁繩勒住惡馬一樣。能夠控制自己的人，才稱得上是善於駕馭，不能控制自己的人，就是放縱。在家就像被囚禁，出家是爲了解脫；你既然已經得到解脫，為何還要返回去尋求枷鎖，回到被牢牢束縛的地方？嗔恨是內在的怨賊，你不要順從嗔恨，被嗔恨所控制。』

English version: Sarana, feeling distressed, showed his anger outwardly, like a dragon fighting, its tongue flashing like lightning, and spoke in verse: 'Venerable teacher, you should know that anger and pride are burning my heart, like a dry tree, hollow inside, catching fire. I have been a monk for so long, yet now I want to return home. Even the weak and timid cannot endure such suffering, how can I bear such great hardship? I now want to go home, reclaim my throne, gather elephant troops, and cover the earth in black. My anger is so intense, it doesn't stop day or night, like a raging fire, burning the mountains and fields, where fireflies are scorched, and so is the Bā tree.' After reciting the verse, he gave his three robes to his fellow practitioners, weeping and sobbing as he bowed at the feet of his teacher, bidding farewell to return home, and spoke another verse: 'Venerable teacher, please listen to me, I repent my sins, I must go home now, my heart has no joy, in the Dharma of monastic life, I cannot extinguish this resentment.' At that time, the teacher was the best at discerning the meaning of the sutras, and was also the best in eloquence and joyful speech. He told Sarana, 'You should not do such a thing. Why? This body is not firm and will eventually perish, so you should not forsake the Buddha's teachings for the sake of this body. You should contemplate impermanence and impurity.' Then he spoke in verse: 'This body is impure, the nine orifices constantly flow with filth, it is foul and disgusting, a vessel of suffering. This body is extremely vile, a collection of sores, and the slightest touch causes great pain. Your attachment to this body is not wise, you should abandon your inferior aspirations, and remember the verses spoken by the Tathagata. When you are angry and resentful, those who can control themselves are like those who rein in a wild horse. Those who can control themselves are called good riders, those who cannot are called indulgent. Being at home is like being imprisoned, while being a monk is for liberation; since you have already attained liberation, why do you seek to return to shackles, to a place of confinement? Anger is an internal enemy, do not follow anger, do not be controlled by anger.'

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。　　佛以是緣故， 贊于多聞者，　　仙聖中之王， 汝當隨彼語，　　今當憶多聞， 莫逐于瞋恚。　　若以鐵鋸解， 身體及支節，　　佛為富那等， 所可宣說者，　　汝宜念多聞， 如是等言語。　　當憶舍利弗， 說五不惱法。　　汝當善觀察， 世間之八法。　　汝宜深校計， 瞋恚之過惡。　　應當自觀察， 出家之標相，　　心與相相應？ 為不相應耶？　　比丘之法者， 從他乞自活，　　云何食信施， 而生重瞋恚？　　他食在腹中， 云何生瞋恚？　　而為于信施， 之所消滅耶？　　汝欲行法者， 不應起瞋恚，　　自言行法人， 為眾作法則，　　而起瞋恚者， 是所不應作。　　瞋忿惱其心， 而口出惡言，　　智人所譏呵， 是故不應為。　　諸有出家者， 應當具三事，　　調順於比丘， 忍辱不起瞋，　　決定持禁戒， 實語不妄說，　　善修于忍辱， 不宜生瞋恚。　　沙門種類者， 不應出惡言，　　應著柔和衣。 出家所不應，　　瞋出粗惡語， 猶如仙禪坐，　　抽劍著抱上。 比丘器衣服，　　一切與俗異， 瞋忿同白衣，　　是所未應作。 粗言同俗人，　　云何名比丘？ 剃髮除飾好，　　自卑行乞食， 作是卑下相，　　不斷于憍慢。 若欲省憍慢，　　應棄穢噁心。 速求于解脫，　　身如彼射的， 有的箭則中，　　有身眾苦加， 無身則無苦。　　如似關邏門， 擊鼓著其側，　　有人從遠來， 疲極欲睡眠，　　至門皆打鼓

現代漢語譯本：佛陀因為這個緣故，讚美那些博學多聞的人，他們是仙人和聖人中的王者。你應該遵循他們的教誨，現在應當記住多聞的益處，不要追隨嗔恚。即使有人用鐵鋸肢解你的身體，佛陀為富那等人所宣說的教誨，你都應該記住多聞的益處，就像這些話語一樣。應當記住舍利弗所說的五種不惱怒的方法。你應該好好觀察世間的八種法則。你應該深入思考嗔恚的過錯和惡果。應當自我觀察，出家人的標誌和形象，你的內心與外在形象是否一致？還是不一致？比丘的修行方式，是依靠向他人乞食來維持生活，怎麼能吃著信徒的佈施，卻還生起強烈的嗔恚呢？食物進入腹中，怎麼能還生起嗔恚？難道要讓信徒的佈施被嗔恚所消滅嗎？如果你想修行佛法，就不應該生起嗔恚。自己說自己是修行佛法的人，為大眾樹立榜樣，卻還生起嗔恚，這是不應該做的。嗔恚和憤怒會擾亂內心，口中說出惡語，這是有智慧的人所譏諷和呵責的，所以不應該這樣做。所有出家的人，應當具備三種品質：調伏自己的行為，對其他比丘保持和順，忍辱不生嗔恚；堅定地持守戒律，說真實的話，不妄語；好好地修習忍辱，不應該生起嗔恚。沙門這類修行人，不應該說出惡語，應當穿著柔和的衣服。出家人不應該做的事情，就是嗔怒時說出粗暴的語言，這就像仙人在禪坐時，突然拔出劍來抱在懷裡一樣。比丘的器皿和衣服，一切都與世俗之人不同，如果嗔怒起來卻和普通人一樣，這是不應該做的。說粗暴的話和世俗人一樣，怎麼能稱作比丘呢？剃掉頭髮，去除裝飾，降低自己的身份去乞食，做出這樣卑下的樣子，卻不斷除驕慢之心。如果想要減少驕慢，就應該捨棄污穢的噁心。應當迅速尋求解脫，身體就像射箭的靶子，有靶子就會被箭射中，有身體就會遭受各種痛苦，沒有身體就沒有痛苦。就像守衛城門的士兵，在城門邊敲鼓，有人從遠方來，疲憊不堪想要睡覺，到了城門卻聽到鼓聲。

English version: The Buddha, for this reason, praised those who are learned and have heard much, the kings among sages and saints. You should follow their teachings, and now remember the benefits of much learning, do not follow anger. Even if someone were to dismember your body with an iron saw, you should remember the benefits of much learning, as the Buddha taught to Purna and others, like these words. You should remember the five methods of not being angered, as taught by Sariputra. You should carefully observe the eight laws of the world. You should deeply contemplate the faults and evils of anger. You should observe yourself, the signs and image of a renunciate, whether your inner heart is consistent with your outer image, or not. The practice of a bhikkhu is to rely on begging from others to sustain life, how can you eat the offerings of believers and still generate strong anger? How can anger arise when food enters the stomach? Is it to allow the offerings of believers to be destroyed by anger? If you want to practice the Dharma, you should not generate anger. If you call yourself a practitioner of the Dharma, setting an example for the masses, yet still generate anger, this is not something that should be done. Anger and rage disturb the mind, and evil words come out of the mouth, which is ridiculed and rebuked by the wise, so it should not be done. All who have renounced the world should possess three qualities: to tame their behavior, to be harmonious with other bhikkhus, to be patient and not generate anger; to firmly uphold the precepts, to speak truthfully, not to lie; to cultivate patience well, and not generate anger. Those of the Shramana kind of practitioners should not speak evil words, and should wear gentle clothing. What a renunciate should not do is to speak harsh words when angry, it is like a sage in meditation suddenly drawing a sword and holding it in his arms. The utensils and clothing of a bhikkhu are all different from those of the laity, if one becomes angry and acts like an ordinary person, this is not something that should be done. Speaking harsh words like a layperson, how can one be called a bhikkhu? Shaving the head, removing ornaments, lowering oneself to beg for food, making such a humble appearance, yet not ceasing pride. If you want to reduce pride, you should abandon the defiled and evil mind. You should quickly seek liberation, the body is like a target for arrows, if there is a target, it will be hit by arrows, if there is a body, it will suffer all kinds of pain, without a body there is no suffering. It is like a soldier guarding the city gate, beating the drum at the gate, someone comes from afar, exhausted and wanting to sleep, but when they reach the gate, they hear the sound of the drum.

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。 未曾有休息，　　此人不得眠， 瞋于擊鼓者。　　彼共多人爭， 后思其根本，　　此本乃是鼓， 都非眾人過，　　即起斫破鼓。 乃得安隱眠。　　比丘身如鼓， 為樂故出家，　　蚊虻蠅毒草， 皆能蜇螫人。　　應常勤精進， 遠離於此身，　　勿得久樂住。 應睹其元本，　　乃是陰界聚， 破壞陰界苦，　　安隱涅槃眠。」

時彼和上說是偈已，而語之言：「汝於今者宜舍瞋忿惱害之心，設欲惱他，當聽我說。一切世間悉皆嬈惱，云何方欲惱害眾生？一切眾生皆屬死王，我及於汝並彼國王不久當死，汝今何故欲殺怨家？一切有生皆歸於死，何須汝害？生必有死無有疑難，如似日出必當滅沒，體性是死，何須加害？汝設害彼有何利樂？汝名持戒，欲加毀人，于未來世必得重報受苦無量。此報亦爾何須加毀？彼王毀汝，汝起大瞋，瞋恚之法現在大苦，于未來世復獲苦報，先當害瞋，云何傷彼？若於剎那起瞋恚者逼惱身心，我今為汝說如是法，當聽是喻。如指然火欲以燒他，未能害彼自受苦惱。瞋恚亦爾，欲害他人自受楚毒，身如干薪瞋恚如火，未能燒他，自身燋然。徒起瞋心欲害於彼，或能不能，自害之事決定成就。」爾時娑羅那默然而聽和上所說法要，同梵行者咸生歡喜，各相謂言：「彼聽和上所說法要必不罷道

現代漢語譯本 沒有片刻休息，這個人無法入眠， 他惱怒於敲鼓的人。 他與許多人爭吵， 後來思考其根本原因， 這根本原因乃是鼓， 並非是眾人的過錯， 於是就起身砍破了鼓。 這才得以安穩入眠。 比丘的身體如同鼓， 爲了快樂而出家， 蚊子、牛虻、蒼蠅、毒草， 都能叮咬人。 應當常常勤奮精進， 遠離這個身體， 不要長久貪戀安樂。 應當觀察它的根本， 乃是五陰、六界聚合， 破壞五陰六界的痛苦， 才能安穩地進入涅槃之眠。

當時，那位和尚說完這偈語后，對他說：『你現在應當捨棄嗔恨、忿怒、惱害之心，如果想要惱害他人，應當聽我說。一切世間都充滿煩惱，你又何必想要惱害眾生呢？一切眾生都屬於死王，我和你以及那位國王不久都將死去，你現在為何想要殺害仇敵？一切有生命的東西最終都將歸於死亡，這是毫無疑問的，就像太陽升起必定會落下一樣，其本質就是死亡，又何必加以傷害呢？你即使傷害了他，又有什麼好處呢？你名為持戒，卻想要毀壞他人，在未來世必定會得到嚴重的報應，遭受無量的痛苦。這種報應也是如此，又何必加以毀壞呢？那位國王毀壞了你，你便生起大嗔恨，嗔恨的法則現在就會帶來巨大的痛苦，在未來世還會獲得痛苦的報應，應當先去除嗔恨，又何必傷害他人呢？如果在一剎那間生起嗔恨，就會逼迫惱亂身心，我現在為你講述這樣的道理，應當聽這個比喻。就像用手指點燃火焰想要燒傷他人，卻未能傷害到他人，反而自己遭受痛苦。嗔恨也是如此，想要傷害他人，反而自己遭受痛苦，身體如同乾柴，嗔恨如同火焰，未能燒傷他人，自己卻被燒焦。徒然生起嗔心想要傷害他人，或許不能成功，但傷害自己的事情必定會發生。』當時，娑羅那默默地聽著和尚所說的佛法要義，同修梵行的僧人們都感到歡喜，互相說道：『他聽了和尚所說的佛法要義，必定不會放棄修行。』

English version Without a moment's rest, this person cannot sleep, He is angry at the one who beats the drum. He argues with many people, Later, he reflects on the root cause, The root cause is the drum, It is not the fault of the crowd, So he gets up and chops the drum to pieces. Only then can he sleep peacefully. A bhikkhu's body is like a drum, He left home for the sake of happiness, Mosquitoes, horseflies, flies, and poisonous plants, Can all sting people. One should always be diligent and strive, To stay away from this body, Do not indulge in pleasure for long. One should observe its origin, It is a gathering of the five aggregates and six realms, Destroy the suffering of the five aggregates and six realms, Only then can one peacefully enter the sleep of Nirvana.

At that time, the abbot, having spoken this verse, said to him: 'You should now abandon the heart of anger, resentment, and harm. If you wish to harm others, you should listen to me. The entire world is full of afflictions, so why do you wish to harm sentient beings? All sentient beings belong to the king of death. Both you and I, as well as that king, will soon die. Why do you now wish to kill your enemies? All that is born will eventually die, there is no doubt about it, just as the sun rises and must set. Its nature is death, so why add to the harm? Even if you harm him, what benefit is there? You are called a keeper of precepts, yet you wish to destroy others. In future lives, you will surely receive severe retribution and suffer immeasurable pain. This retribution is also the same, so why add to the destruction? That king destroyed you, and you arose with great anger. The law of anger brings great suffering in the present, and in future lives, you will receive painful retribution. You should first remove anger, so why harm others? If anger arises in a moment, it will oppress and disturb the mind and body. I will now tell you this principle, you should listen to this analogy. It is like using a finger to light a fire to burn others, but failing to harm them, you suffer the pain yourself. Anger is also like this, wanting to harm others, but instead suffering the pain yourself. The body is like dry wood, and anger is like fire. Failing to burn others, you burn yourself. Vainly arising with anger to harm others, perhaps you will not succeed, but the harm to yourself will surely come to pass.' At that time, Sarana silently listened to the abbot's Dharma teachings. The fellow practitioners were all delighted and said to each other: 'Having heard the abbot's Dharma teachings, he will surely not give up his practice.'

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。」娑羅那心懷不忍，高聲而言：「無心之人猶不能忍如斯之事，況我有心而能堪任？」娑羅那說偈言：

「電光流虛空，　　猶如金馬鞭， 虛空無情物，　　猶出雷音聲。 我今是王子，　　與彼未有異， 云何能堪忍，　　而當不加報？」

說是偈已，白和上言：「所說實爾。然我今者心堅如石渧水不入，我見皮破血流在外，便生瞋恚憍慢之心。我不求請，亦非彼奴，亦非庸作，不是彼民，我不作賊，不中陷人，不鬥亂王，為以何過而見加毀？彼居王位謂己有力，我今窮下人各有相，我自乞食坐空林中，橫加毀害。我當使如己之比不敢毀害，我當報是不使安眠。我是善人橫加毀辱，我今報彼當令受苦，過我今日，使兇橫者不敢加惡。」作是語已，于和上前長跪白言：「為我舍戒。」爾時同師及諸共學同梵行者，舉聲大哭。「汝今云何舍于佛法？」或有捉手，或抱持者，五體投地為作禮者，而語之言：「汝今慎莫舍于佛法！」即說偈言：

「云何于眾中，　　獨自而捨去， 退于佛禁戒？　　云何作是惡， 云佛非我師？　　比丘至汝家， 云何不慚愧？　　汝初受戒時， 誓能盡形持，　　云何無忠信， 而欲舍梵行？　　執缽持袈裟， 乞食以久長，　　著鎧捉刀杖， 方欲入戰陣

現代漢語譯本：娑羅那心懷不忍，高聲說道：『無情之物尚且不能忍受這樣的事情，何況我一個有情之人，又怎能忍受呢？』娑羅那說偈道： 『閃電劃過天空，猶如金色的馬鞭，虛空本是無情之物，尚且會發出雷鳴之聲。我如今身為王子，與他們並無不同，為何要忍受這樣的對待，而不去報復呢？』 說完偈語，他向和尚說道：『您說的是實情。但我現在心如磐石，滴水不入，我看到面板破裂，鮮血流淌，心中便生出嗔恨和驕慢。我不是請求他們，也不是他們的奴隸，也不是做苦工的，不是他們的子民，我沒有做賊，沒有陷害他人，沒有擾亂國家，為何要遭受這樣的侮辱？他們身居王位，自以為有權勢，我如今落魄，但人各有命，我獨自乞食，住在空曠的樹林中，卻橫遭譭謗。我一定要讓他們像我一樣不敢再加害於人，我一定要報復，讓他們不得安寧。我是善良之人，卻橫遭侮辱，我一定要報復，讓他們受苦，讓他們以後不敢再作惡。』說完這些話，他跪在和尚面前，說道：『請您為我舍戒。』當時，同門師兄弟和一起修行的僧侶們，都放聲大哭。『你為何要捨棄佛法？』有人抓住他的手，有人抱住他，有人五體投地向他行禮，並勸說道：『你千萬不要捨棄佛法！』他們說偈道： 『為何在眾人之中，你獨自捨棄佛法，退出了佛門的戒律？為何要做出這樣的惡行，說佛陀不是你的老師？比丘來到你家，你為何不感到慚愧？你當初受戒時，曾發誓要終身持戒，為何如此不忠不信，想要捨棄梵行？你拿著缽，穿著袈裟，乞食已經很久了，現在卻要穿上鎧甲，拿起刀槍，準備進入戰場。』

English version: Sarana, feeling unbearable, spoke loudly, 'Even inanimate objects cannot endure such things, how much more so can I, a sentient being, bear it?' Sarana spoke in verse: 'Lightning flashes across the sky, like a golden horsewhip, the void is an inanimate thing, yet it produces the sound of thunder. I am now a prince, no different from them, why should I endure such treatment without retaliation?' Having spoken the verse, he said to the monk, 'What you say is true. But now my heart is like a rock, impervious to water, when I see my skin broken and blood flowing, I feel anger and arrogance arise. I am not begging them, nor am I their slave, nor am I doing hard labor, nor am I their subject, I have not stolen, nor have I harmed anyone, nor have I disturbed the kingdom, why should I suffer such humiliation? They sit on the throne, thinking they have power, I am now in poverty, but each person has their own fate, I beg for food alone, living in the empty forest, yet I am slandered. I must make them fear to harm others as I have been harmed, I must retaliate, so they will not have peace. I am a good person, yet I have been humiliated, I must retaliate, so they will suffer, so that the wicked will not dare to do evil again.' Having said these words, he knelt before the monk and said, 'Please allow me to renounce my vows.' At that time, his fellow disciples and monks who practiced together all cried out loudly. 'Why do you renounce the Dharma?' Some grabbed his hands, some embraced him, some prostrated themselves before him, and they said, 'You must not renounce the Dharma!' They spoke in verse: 'Why among the assembly, do you alone renounce the Dharma, withdrawing from the precepts of Buddhism? Why do you commit such evil, saying that the Buddha is not your teacher? When a monk comes to your house, why do you not feel ashamed? When you first took your vows, you swore to uphold them for life, why are you so unfaithful, wanting to abandon your practice? You have held your bowl, worn your robe, and begged for food for a long time, now you want to put on armor, take up weapons, and prepare to enter the battlefield.'

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。　　王鞭毀汝身， 棄捨沙門法，　　不憶忍辱仙， 割截于手足，　　彼獨是出家， 汝非出家耶？　　彼獨自知法， 汝不知法耶？　　彼極被截刖， 猶生慈愍心，　　堅持心不亂， 汝今為杖捶，　　而便失心耶？」

尊者迦旃延語眾人言：「彼心以定，汝等捨去，當爲汝治。」諸比丘等既去之後，尊者迦栴延摩娑羅那頂，而作是言：「汝審去耶？」白言：「和上！我今必去。」迦旃延言：「汝但一夜在此間宿，明日可去，莫急舍戒。」答言：「可爾。我今最後用和上語，今夜當於和上邊宿，明日舍戒當還家居，取于王位與巴樹提共相抗衡。」和上足邊以草為敷于其上宿，時迦旃延以神足力令其重眠，夢向本國，舍戒還家居於王位，集於四兵往向巴樹提。時巴樹提亦集四兵共其鬥戰，娑羅那軍悉皆破壞，擒娑羅那拘執將去，巴樹提言：「此是惡人，可將殺去。」于其頸上系枷羅毗羅鬘，魁膾搖作惡聲，令眾人侍衛器仗圍繞持至冢間。于其中路見迦旃延執持衣缽入城乞食，涕泣墮淚，向于和上，而說偈言：

「不用師長教，　　瞋恚惱濁體， 今當至樹下，　　毀敗於佛法。 我今趣死去，　　眾刀圍繞我， 如鹿在圍中，　　我今亦如是。 不見閻浮提，　　最後見和上， 雖復有噁心，　　故如牛念犢。」

時彼魁膾所執持刀猶如青蓮，而語之言：「此刀斬汝，雖有和上何所能為？」求哀和上舉聲大哭：「我今歸依和上。」即從睡覺驚怖，禮和上足：「愿和上解我違和上語

現代漢語譯本：『王鞭毀壞你的身體，你卻拋棄了沙門修行的方法，難道不記得忍辱仙人嗎？他被割截手足，他獨自是出家人，難道你不是出家人嗎？他獨自領悟佛法，難道你沒有領悟佛法嗎？他被極度地截斷肢體，仍然生起慈悲憐憫之心，堅持心不散亂，你現在只是被棍杖捶打，就失去了心智嗎？』 尊者迦旃延對眾人說：『他的心已經安定了，你們都離開吧，我來為他治療。』眾比丘離開后，尊者迦旃延撫摸娑羅那的頭頂，問他說：『你真的要走嗎？』娑羅那回答說：『和尚！我今天一定要走。』迦旃延說：『你就在這裡住一夜，明天再走，不要急著舍戒。』娑羅那回答說：『好的。我今天最後一次聽從和尚的話，今晚就在和尚這裡住，明天舍戒后就回家，奪取王位，與巴樹提對抗。』他在和尚的腳邊鋪上草，睡在上面。當時，迦旃延用神足力讓他進入深度睡眠，夢見自己回到本國，舍戒還俗，登上王位，集結四方軍隊去攻打巴樹提。當時，巴樹提也集結四方軍隊與他作戰，娑羅那的軍隊全部被擊潰，娑羅那被擒獲並被押走。巴樹提說：『這是個惡人，把他殺了。』在他的脖子上戴上枷羅毗羅花環，劊子手發出惡聲，讓眾人持著兵器圍繞著他，把他帶到墳地。在途中，他看見迦旃延拿著衣缽進城乞食，他哭泣流淚，向和尚說偈語： 『不聽從師長的教誨，被嗔恚惱怒矇蔽了身體，現在將要到樹下，毀壞佛法。我將要走向死亡，眾刀圍繞著我，就像鹿在包圍中一樣，我現在也是這樣。再也見不到閻浮提了，最後見到和尚，雖然有噁心，仍然像牛思念小牛一樣。』 當時，劊子手所持的刀猶如青蓮花，對他說：『這把刀要斬殺你，即使有和尚又能怎麼樣呢？』娑羅那哀求和尚，大聲哭喊：『我現在歸依和尚。』隨即從睡夢中驚醒，禮拜和尚的腳：『愿和尚解除我違背和尚教誨的罪過。』

English version: 'The king's whip has destroyed your body, yet you abandon the ways of a Shramana. Do you not remember the Sage of Patience? He had his hands and feet cut off. He alone is a renunciate; are you not a renunciate? He alone understands the Dharma; do you not understand the Dharma? He was severely mutilated, yet he still generated compassion and maintained a steady mind. You are merely struck by a staff, and you lose your mind?' Venerable Katyayana said to the crowd, 'His mind is settled. You all leave, and I will treat him.' After the monks had left, Venerable Katyayana stroked Salarana's head and said, 'Are you truly going?' Salarana replied, 'Venerable Sir, I must go today.' Katyayana said, 'Stay here for one night, and leave tomorrow. Do not be hasty in abandoning your precepts.' Salarana replied, 'Very well. I will listen to the Venerable Sir for the last time today. I will stay with the Venerable Sir tonight, and tomorrow, after abandoning my precepts, I will return home, seize the throne, and contend with Basudeva.' He spread grass at the Venerable Sir's feet and slept on it. Then, Katyayana used his supernatural power to make him fall into a deep sleep. He dreamt that he had returned to his kingdom, abandoned his precepts, ascended the throne, and gathered four armies to attack Basudeva. At that time, Basudeva also gathered four armies to fight him. Salarana's army was completely defeated, and Salarana was captured and taken away. Basudeva said, 'This is an evil man; take him away and kill him.' A garland of Karavira flowers was placed around his neck, and the executioner made a terrible sound, ordering the crowd to surround him with weapons and take him to the graveyard. On the way, he saw Katyayana entering the city to beg for alms, holding his robe and bowl. He wept and cried, reciting a verse to the Venerable Sir: 'Not heeding the teacher's instructions, my body is clouded by anger and vexation. Now I am going to the tree, to destroy the Buddha's Dharma. I am going to my death, surrounded by many swords, like a deer in an enclosure. I am the same now. I will not see Jambudvipa again. I see the Venerable Sir for the last time. Although I have an evil mind, I still think of you like a cow thinks of its calf.' At that time, the executioner's sword was like a blue lotus. He said to him, 'This sword will kill you. What can even your Venerable Sir do?' Salarana begged the Venerable Sir, crying out loudly, 'I now take refuge in the Venerable Sir.' He immediately woke up in terror, bowed at the Venerable Sir's feet, and said, 'May the Venerable Sir forgive me for disobeying your instructions.'

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。」言：「我本愚癡欲舍佛禁，聽我出家，我不報怨亦不用王，所以者何？樂欲味少苦患眾多，怨恚過惡我悉證知。我今唯欲得解脫法，我無志定輕躁眾生不善觀察，于諸智者不共語言，為一切眾生所呵罵器。唯愿和上度我出家，于苦惱時現悲愍相，我于苦惱中，和上悲愍我。」迦栴延言：「汝不罷道，我以神力故現夢耳。」彼猶不信。和上右臂出光，而語之言：「汝不罷道，自看汝相。」娑羅那歡喜作是言：「嗚呼善哉知識！以善方便開解於我，我有過失以夢支援。佛說善知識者梵行全體，此言實爾。誰有得解脫不依善知識？唯有癡者不依善友，云何而能得於解脫？」尊者迦旃延拔濟娑羅那巴樹提瞋恚之毒藥消滅無遺余，是故有智者應近善知識。

大莊嚴論經卷第十三

（六六）

複次，供養佛塔功德甚大，是故應當勤心供養，我昔曾聞，波斯匿王往詣佛所頂禮佛足，聞有異香殊于天香，以聞此香四向顧視莫知所在，即白世尊：「為誰香耶？」佛告王曰：「汝今欲知此香處耶？」王即白言：「唯然欲聞。」爾時世尊以手指地，即有骨現，如赤栴檀長於五丈，如來語王：「所聞香者從此骨出。」時波斯匿王即白佛言：「以何因緣有此骨香？」佛告王曰：「宜善諦聽！」佛言：「過去有佛號迦葉，彼佛世尊化緣已訖入于涅槃。爾時彼王名曰伽翅，取佛舍利造七寶塔，高廣二由旬，又敕國內：『諸有花者不聽余用，盡皆持往供養彼塔

現代漢語譯本：』（娑羅那）說：『我本愚癡，想要放棄佛的戒律。請允許我出家，我不會報怨，也不需要做國王。這是為什麼呢？因為享樂的滋味少，而痛苦的禍患卻很多，怨恨和過錯我都已經清楚地認識到了。我現在只想要得到解脫的方法。我沒有堅定的意志，輕浮躁動，不能好好地觀察事物，不和有智慧的人交談，是所有眾生所呵責的對象。只希望和尚能度我出家，在我痛苦的時候，顯現出慈悲憐憫的樣子，我在痛苦中，和尚能憐憫我。』迦旃延說：『你不會放棄修道的，我因為神力的緣故才顯現夢境給你看。』他仍然不相信。和尚從右臂發出光芒，對他說：『你不會放棄修道的，你自己看看你的樣子。』娑羅那歡喜地說：『啊！善哉，善知識！用善巧的方法開導我，我有過錯，用夢境來支援我。佛說善知識是梵行（清凈修行）的全部，這話確實如此。誰能得到解脫而不依靠善知識呢？只有愚癡的人不依靠善友，怎麼能夠得到解脫呢？』尊者迦旃延拔除了娑羅那巴樹提的嗔恚毒藥，使其消滅無餘。所以有智慧的人應該親近善知識。 現代漢語譯本：』此外，供養佛塔的功德非常大，所以應當勤勉地供養。我曾經聽聞，波斯匿王前往佛陀那裡，頂禮佛足，聞到一種奇異的香味，不同於天上的香味。聞到這種香味后，他四處張望，不知道香味從哪裡來，就問世尊：『這是誰的香味呢？』佛告訴國王說：『你現在想知道這香味的來源嗎？』國王回答說：『是的，想聽。』這時，世尊用手指著地面，立刻出現一根骨頭，像紅色的檀香木一樣，長五丈。如來告訴國王：『你聞到的香味就是從這根骨頭發出的。』當時，波斯匿王就問佛：『因為什麼因緣會有這種骨香呢？』佛告訴國王說：『你應當好好地聽！』佛說：『過去有一尊佛，名叫迦葉，這位佛世尊教化眾生的因緣已經結束，進入了涅槃。當時，有一位國王名叫伽翅，他取了佛的舍利，建造了一座七寶塔，高廣兩由旬。他又命令國內：『所有有花的人，不許用在其他地方，都要全部拿去供養那座塔。』

English version: 'Said (Sāranā): 'I was originally foolish and wanted to abandon the Buddha's precepts. Please allow me to leave home. I will not bear resentment, nor do I need to be a king. Why is that? Because the taste of pleasure is little, but the suffering and troubles are many. I have clearly recognized resentment and faults. Now I only want to obtain the method of liberation. I do not have a firm will, I am frivolous and restless, unable to observe things properly, I do not talk to wise people, and I am an object of scorn for all beings. I only hope that the venerable monk can ordain me, and show compassion when I am in pain. In my suffering, may the venerable monk have compassion on me.' Kātyāyana said: 'You will not give up the path. I showed you the dream because of my divine power.' He still did not believe. The venerable monk emitted light from his right arm and said to him: 'You will not give up the path. Look at your own appearance.' Sāranā happily said: 'Oh! Excellent, wise teacher! You have enlightened me with skillful means. I have faults, and you supported me with a dream. The Buddha said that a wise teacher is the entirety of Brahmacarya (pure practice), and this is indeed true. Who can attain liberation without relying on a wise teacher? Only a foolish person does not rely on a good friend. How can one attain liberation?' The venerable Kātyāyana eradicated the poison of anger from Sāranāpāśudhi, leaving nothing behind. Therefore, wise people should be close to wise teachers. English version: 'Furthermore, the merit of offering to a pagoda is very great, so one should diligently make offerings. I once heard that King Prasenajit went to the Buddha, bowed at his feet, and smelled a strange fragrance, different from the fragrance of the heavens. After smelling this fragrance, he looked around, not knowing where the fragrance came from, and asked the World Honored One: 'Whose fragrance is this?' The Buddha told the king: 'Do you want to know the source of this fragrance?' The king replied: 'Yes, I want to hear.' At that time, the World Honored One pointed to the ground, and immediately a bone appeared, like red sandalwood, five fathoms long. The Tathagata told the king: 'The fragrance you smelled comes from this bone.' At that time, King Prasenajit asked the Buddha: 'What is the cause of this bone fragrance?' The Buddha told the king: 'You should listen carefully!' The Buddha said: 'In the past, there was a Buddha named Kāśyapa. This Buddha World Honored One had completed his teaching of sentient beings and entered Nirvana. At that time, there was a king named Gākhī, who took the Buddha's relics and built a seven-jeweled pagoda, two yojanas high and wide. He also ordered the country: 'All those who have flowers are not allowed to use them elsewhere, but must all be taken to offer to that pagoda.'

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。』時彼國中有長者子與淫女通，專念欲事情不能離，一切諸花盡在佛塔，為欲所盲，即入迦葉佛塔盜取一花持與淫女。時長者子知佛功德，為欲所狂造此非法，即生悔恨淫慾情息，既至明日生於厭惡，作是念言：『我為不善，盜取佛花與彼淫女。』即時悔熱，身遍生瘡，初如芥子，後轉增長無有空處，即說偈言：

「『我今作不善，　　違犯諸佛教， 舍離於慚愧，　　是則無敬心， 違于善逝語，　　非是佛弟子。 一切諸人民，　　不敢違王教， 然我獨毀犯，　　國制及信法， 我今無羞恥，　　實同彼禽獸。 福田中最勝，　　不過世尊塔， 然我愚癡故，　　盜花為鄙事。 云何此手臂，　　即時不墮落？ 又復此大地，　　云何不陷沒， 而能載於我？　　怪哉欲所燒， 焚滅諸善行，　　為欲所迷惑， 入于闇藪中。　　為結賊所劫， 今我為欲使，　　不觀其果報， 盜花以自嚴，　　久受地獄苦。』 倍生悔恨心，　　其身轉燋然。」

「爾時彼人身所生瘡，尋即壞破甚為臭穢。是時彼人父母兄弟皆來瞻視，即與冷藥療治其病，病更增劇，覆命良醫而重診之，云：『須牛頭栴檀用涂身體，爾乃可愈。』時彼父母即以貴價買牛頭栴檀用涂子身，遂增無除。爾時彼人涕泣驚懼，白父母言：『徒作勤苦，然子此病從心而起，非是身患。』父告子言：『云何心病？』子即用偈以答父言：

「『鄙𧃳成可恥，　　不宜向父說， 然今病所困，　　是以離慚愧

現代漢語譯本：當時，那個國家裡有一個長者的兒子，與一個女子私通，他一心想著情慾之事，無法自拔。所有的鮮花都供奉在佛塔中，他被慾望矇蔽了雙眼，竟然進入迦葉佛塔盜取了一朵花，拿去送給那個女子。當時，這個長者之子也知道佛的功德，但因為被慾望衝昏了頭腦，才做出這種非法之事。他立刻感到後悔，淫慾之情也消退了。到了第二天，他開始厭惡自己，心想：『我做了不好的事，盜取佛花送給那個女子。』他立刻感到悔恨和焦躁，身上長滿了瘡，開始像芥子一樣小，後來逐漸增大，沒有一處完好。他於是說了這樣一首偈： 『我今天做了不好的事，違背了諸佛的教誨，拋棄了慚愧之心，這是沒有敬畏之心。違背了善逝的教導，不是佛的弟子。所有的人民，都不敢違背國王的命令，而我卻獨自破壞了國家的制度和信仰的法則。我今天毫無羞恥之心，實在和禽獸一樣。福田中最殊勝的，莫過於世尊的佛塔，而我因為愚癡，盜取佛花做了卑鄙的事情。為什麼我的手臂，沒有立刻掉落？為什麼這大地，沒有陷落，還能承載著我？真是奇怪啊，我被慾望所焚燒，毀滅了所有的善行。被慾望所迷惑，進入了黑暗的深淵。被煩惱的盜賊所劫持，現在我被慾望所驅使，不顧及後果，盜取佛花來裝飾自己，將來要長期遭受地獄的痛苦。』 他更加感到悔恨，身體也更加焦灼。當時，他身上長的瘡，很快就潰爛了，散發出惡臭。他的父母兄弟都來看望他，給他用冷藥治療，但病情更加嚴重。他們又請來名醫診治，醫生說：『需要用牛頭旃檀塗抹身體，才能治好。』他的父母就用高價買來牛頭旃檀塗抹他的身體，但病情反而加重，沒有好轉。這時，他哭泣著，驚恐地告訴父母：『徒勞辛苦了，我的病是從心裡產生的，不是身體的疾病。』他的父親問他：『什麼是心病？』他於是用偈語回答父親說： 『卑鄙的事情令人羞恥，不應該對父親說，但現在被病痛所困擾，所以才拋棄了慚愧之心。』

English version: At that time, in that country, there was an elder's son who was having an affair with a woman. He was completely consumed by lustful thoughts and couldn't break free. All the flowers were kept in the Buddha's stupa, but blinded by desire, he entered the stupa of Kashyapa Buddha and stole a flower to give to the woman. Although the elder's son knew the merits of the Buddha, he was driven mad by desire and committed this unlawful act. He immediately felt remorse, and his lustful feelings subsided. The next day, he began to loathe himself, thinking, 'I have done a bad thing, stealing a flower from the Buddha to give to that woman.' He was immediately filled with regret and agitation, and sores began to appear all over his body, starting as small as mustard seeds and then growing larger, leaving no part of his body untouched. He then spoke this verse: 'I have done a bad deed today, violating the teachings of all the Buddhas, abandoning shame and remorse, which shows a lack of respect. I have disobeyed the teachings of the Sugata, and I am not a disciple of the Buddha. All the people dare not disobey the king's orders, yet I alone have violated the laws of the country and the principles of faith. I am shameless today, truly like a beast. Among the fields of merit, the most supreme is the stupa of the World Honored One, yet because of my ignorance, I stole a flower for a despicable act. Why did my arm not fall off immediately? Why did the earth not sink and swallow me, but instead continues to bear me? How strange, I am burned by desire, destroying all my good deeds. I am deluded by desire, entering a dark abyss. I am robbed by the thieves of afflictions. Now I am driven by desire, disregarding the consequences, stealing a flower to adorn myself, and I will suffer the pains of hell for a long time.' He felt even more remorse, and his body became even more scorched. At that time, the sores on his body quickly festered and emitted a foul odor. His parents and siblings came to see him and treated him with cold medicine, but his condition worsened. They then called in a renowned physician, who said, 'He needs to be treated with sandalwood paste made from ox-head sandalwood to be cured.' His parents then bought ox-head sandalwood at a high price and applied it to his body, but his condition only worsened and did not improve. At this point, he wept and, in fear, told his parents, 'Your efforts are in vain, for my illness arises from my mind, not from my body.' His father asked him, 'What is this illness of the mind?' He then replied to his father in verse: 'The despicable act is shameful, and I should not tell my father, but now I am tormented by illness, so I have abandoned my shame.'

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。 盜取尊塔花，　　持用與淫女， 已作斯惡事，　　后還得悔心。 晝則欲日炙，　　夜即得悟心， 若蒙悔過者，　　喻如冷水澆。 我今身心熱，　　后受地獄苦， 猶如腐朽樹，　　火從其內然， 我今亦如是，　　心火從內發。 冷水優尸羅，　　青蓮真珠貫， 瞿麥摩羅等，　　及與諸栴檀， 若用如是等，　　涂于外身體， 終不能得差。　　憂熱從內起， 應當用涂心，　　涂身將何益？ 將我詣塔中，　　為我設供養， 此病必除愈。』　　父母及兄弟， 即共舉其床，　　往詣佛塔所， 身體轉增熱，　　氣息垂欲絕。

「爾時父母兄弟諸親舉床到已，彼人專念迦葉如來三藐三菩提，涕泣盈目，以己所持栴檀之香，悲哀向塔，而說偈言：

「『大悲救苦厄，　　常說眾善事， 我為欲迷惑，　　盲冥無所見， 我于真濟所，　　造作諸過惡。 塔如須彌山，　　我癡故毀犯， 現得惡名稱，　　後生墮惡道。 不觀佛功德，　　今受此惡報， 即以得現果，　　后必受熱惱。 明者以慧眼，　　離苦除諸欲， 我今懷憂愁，　　誠心歸命佛。 諸所造過患，　　愿當拔濟我， 如人跌傾倒，　　依地而得起。』

「爾時父母及諸眷屬贊言：『善哉！善哉！汝今乃能作是讚歎，唯佛世尊能除汝病。』即說偈言：

「『汝今于佛所，　　應生信解心， 唯佛大功德，　　乃能拔濟汝。 譬如入大海，　　船破失財寶， 身既不沉沒，　　復還獲財利

現代漢語譯本 盜取佛塔上的花朵，拿去使用，已經做了這樣的惡事，之後才感到後悔。 白天感到像被太陽炙烤，夜晚才有所醒悟，如果能夠真心悔過，就像用冷水澆身一樣。 我現在身心都像被火燒一樣，之後還要承受地獄的痛苦，就像腐朽的樹木，火焰從內部燃燒一樣。 我現在也是這樣，心火從內部燃起。冷水、優尸羅、青蓮、真珠串、瞿麥、摩羅等，以及各種檀香，如果用這些塗抹身體，最終也不能痊癒。 憂愁和熱惱是從內心產生的，應該用這些來塗抹內心，塗抹身體又有什麼用呢？ 請把我抬到佛塔那裡，為我設供養，這個病一定會痊癒。』父母和兄弟們，就一起抬著他的床，前往佛塔的地方，他的身體反而更加發熱，氣息也快要斷絕了。 當時，父母兄弟等親人抬著床到了那裡，這個人專心憶念迦葉如來的無上正等正覺，眼淚盈眶，用自己所持的檀香，悲哀地向佛塔說道： 『大慈大悲，救度眾生脫離苦難，常常宣說各種善事，我因為慾望迷惑，盲目無知，在真正的救濟之處，造作了各種罪惡。 佛塔如同須彌山，我因為愚癡而毀壞冒犯，現在得到了惡名，死後還要墮入惡道。 沒有看到佛的功德，現在才受到這樣的惡報，馬上就得到了現世的果報，死後必定還要遭受熱惱。 明智的人用智慧的眼睛，遠離痛苦，消除各種慾望，我現在懷著憂愁，真心歸命佛陀。 我所造作的各種過錯，希望能夠救拔我，就像人跌倒了，依靠地面才能站起來一樣。』 當時，父母和親屬們讚歎說：『太好了！太好了！你現在能夠這樣讚歎，只有佛陀才能消除你的疾病。』就說了偈語： 『你現在對於佛陀，應該生起信心和理解，只有佛陀的大功德，才能救拔你。 譬如進入大海，船破了，失去了財寶，身體既然沒有沉沒，還能再次獲得財富。'

English version Stealing the flowers from the pagoda, taking them for use, having committed such evil deeds, only to feel remorse afterward. During the day, feeling as if scorched by the sun, only to awaken at night, if one can sincerely repent, it's like being doused with cold water. My body and mind now feel as if they are burning, and I will suffer the pain of hell afterward, like a decaying tree, with flames burning from within. I am the same now, with the fire of my heart burning from within. Cold water, Usira, blue lotus, pearl strings, Dianthus, and Malas, as well as various sandalwoods, if these are used to anoint the body, they will ultimately not heal. Sorrow and heat arise from within, one should use these to anoint the heart, what use is it to anoint the body? Please carry me to the pagoda, make offerings for me, this illness will surely be cured.』 The parents and brothers, together carried his bed, going to the pagoda, his body became even hotter, and his breath was about to cease. At that time, the parents, brothers, and other relatives carried the bed there, this person focused on remembering the supreme enlightenment of Kashyapa Tathagata, tears filling his eyes, using the sandalwood he held, he said sorrowfully to the pagoda: 'Great compassion, saving sentient beings from suffering, always proclaiming various good deeds, I, because of the delusion of desire, blindly ignorant, in the place of true salvation, committed various evils. The pagoda is like Mount Sumeru, I, because of ignorance, destroyed and violated it, now I have received a bad name, and after death, I will fall into evil paths. Not seeing the merits of the Buddha, now I receive such evil retribution, immediately receiving the present result, and after death, I will surely suffer heat and torment. The wise, with the eyes of wisdom, stay away from suffering, eliminate various desires, I now hold sorrow, sincerely take refuge in the Buddha. All the faults I have committed, I hope to be saved, just like a person who falls, relies on the ground to stand up.』 At that time, the parents and relatives praised, 『Excellent! Excellent! You are now able to give such praise, only the Buddha can eliminate your illness.』 Then they spoke a verse: 『You should now have faith and understanding in the Buddha, only the great merits of the Buddha can save you. For example, entering the sea, the boat breaks, losing treasures, since the body has not sunk, one can still regain wealth.'

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。』

「時長者子諸親既睹身瘡壞爛臭穢，厭惡生死，即以華香涂香末香用供養迦葉佛塔，復以牛頭栴檀以畫佛身；身瘡漸差發歡喜心，熱患盡愈。爾時長者子以得現報，生歡喜心知其罪滅，即說偈言：

「『如來一切智，　　解脫諸結使， 迦葉三佛陀，　　能濟諸眾生。 佛是眾生父，　　為于諸世界， 而作不請友。　　唯有佛世尊， 能有此悲心。　　我今于佛所， 造作大過惡，　　愿聽我懺悔。 內心發誓愿，　　唯垂聽我說， 為欲所逼迫，　　失意作諸惡。 使我離愛慾，　　及以結使怨。 諸根不調順，　　猶如𢤱戾馬， 愿莫造惡行，　　常獲寂滅跡。 以牛頭栴檀，　　供養于佛塔， 身常得此香，　　莫墮諸惡趣。』

「彼長者子於後命終，生於天上，或處人中，身常有香，身體支節皆有相好，父母立字號曰香身。爾時香身厭惡陰界，求索出家得辟支佛道。此骨是辟支佛骨所出之香。」是故眾人應供養塔獲大功德。

（六七）

複次，先有善根應得解脫，由不聞法因緣等故還墮地獄，是故應當至心聽法。

我昔曾聞，富羅那弟子尸利鞠多者，是樹提伽姊夫，時樹提伽父先是尼乾陀弟子。一切眾生教法相習，而樹提伽蒙佛恩化，其父亦信為佛弟子，更不咨稟六師之徒。時樹提伽為欲化彼姊夫尸利鞠多故，數數到邊，而語之言：「佛婆伽婆是一切智。」彼姊夫言：「富羅那者亦是一切智。」諍一切智故遂共議論

現代漢語譯本：當時，那位長者的兒子，他的親人們看到他身上瘡爛發臭，厭惡生死的痛苦，就用鮮花、涂香、末香來供養迦葉佛塔，又用牛頭栴檀來涂畫佛身；他身上的瘡漸漸好轉，心中生起歡喜，熱病也完全痊癒。那時，長者的兒子因為得到了現世的報應，心中歡喜，知道自己的罪業已經消滅，就說了偈語： 『如來具有一切智慧，能解脫一切煩惱的束縛，迦葉佛是三界導師，能夠救度一切眾生。佛是眾生的父親，爲了所有世界，而成為不請自來的朋友。只有佛世尊，才能有如此的悲憫之心。我如今在佛前，造作了極大的罪惡，希望佛能聽我懺悔。我內心發誓，希望佛能垂聽我的訴說，因為被慾望所逼迫，失去了理智而做了種種惡事。愿我能遠離愛慾，以及煩惱的怨恨。我的諸根不調順，就像桀驁不馴的馬，愿我不再造作惡行，常常獲得寂滅的境界。我用牛頭栴檀，供養佛塔，愿我身上常常散發這種香氣，不要墮入惡道。』 那位長者的兒子後來命終，轉生到天上，或者在人間，身上常常散發香氣，身體的各個部位都有美好的相貌，他的父母給他取名為香身。當時，香身厭惡五陰的束縛，尋求出家，最終證得辟支佛道。這塊骨頭是辟支佛的骨頭所散發出的香氣。」所以，眾人應當供養佛塔，獲得巨大的功德。 （六七） 再次，有些人本來有善根，應該得到解脫，卻因為沒有聽聞佛法等因緣，反而墮入地獄，所以應當至誠地聽聞佛法。 我曾經聽聞，富蘭那的弟子尸利鞠多，是樹提伽的姐夫，當時樹提伽的父親原先是尼乾陀的弟子。一切眾生都習慣於自己所受的教法，而樹提伽蒙受佛的恩澤教化，她的父親也信奉佛法，成為佛的弟子，不再請教六師外道。當時，樹提伽爲了教化她的姐夫尸利鞠多，多次到他那裡，對他說：『佛陀是具有一切智慧的人。』她的姐夫說：『富蘭那也是具有一切智慧的人。』因為爭論誰是一切智者，他們就展開了辯論。

English version: At that time, the son of the elder, when his relatives saw his body covered in festering, foul-smelling sores, and disgusted with the suffering of life and death, they used flowers, scented ointments, and powdered incense to make offerings to the stupa of Kashyapa Buddha. They also used sandalwood to paint the Buddha's image. Gradually, the sores on his body began to heal, and he felt joy in his heart, and his fever completely subsided. At that time, the elder's son, having received immediate karmic retribution, felt joy in his heart, knowing that his sins had been extinguished, and he spoke these verses: 'The Tathagata possesses all wisdom, and can liberate from all fetters. Kashyapa Buddha is the teacher of the three realms, and can save all sentient beings. The Buddha is the father of all beings, and for all worlds, he acts as an uninvited friend. Only the World Honored One, the Buddha, can have such compassion. I have committed great evils before the Buddha, and I wish that the Buddha would hear my repentance. I make a vow in my heart, and I hope that the Buddha will listen to my words. Because I was compelled by desire, I lost my reason and committed all kinds of evil deeds. May I be free from lust, and from the hatred of afflictions. My senses are unruly, like a wild horse, may I no longer commit evil deeds, and always attain the state of Nirvana. I offer sandalwood to the Buddha's stupa, may my body always emit this fragrance, and may I not fall into the evil realms.' That elder's son, after his life ended, was reborn in the heavens, or among humans, his body always emitting fragrance, and all parts of his body had beautiful features. His parents named him Fragrant Body. At that time, Fragrant Body was disgusted with the aggregates of existence, sought to leave home, and eventually attained the path of a Pratyekabuddha. This bone is the fragrance emitted from the bone of a Pratyekabuddha.」 Therefore, all should make offerings to stupas and receive great merit. (67) Furthermore, some people originally have good roots and should attain liberation, but because they have not heard the Dharma, they fall into hell. Therefore, one should listen to the Dharma with sincerity. I once heard that Śrīgupta, a disciple of Pūraṇa, was the brother-in-law of Śrutikā. At that time, Śrutikā's father was originally a disciple of the Nirgranthas. All beings are accustomed to the teachings they have received, but Śrutikā was enlightened by the Buddha's grace, and her father also believed in the Buddha's teachings, becoming a disciple of the Buddha, and no longer consulted the six heretical teachers. At that time, Śrutikā, in order to convert her brother-in-law Śrīgupta, went to him many times and said, 'The Buddha is all-knowing.' Her brother-in-law said, 'Pūraṇa is also all-knowing.' Because they argued about who was all-knowing, they began a debate.

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。樹提伽語尸利鞠多言：「我今當示汝一切智，汝富羅那者非一切智，以少智相誑惑世人，稱己有智實非一切智。但以相貌有所忖度，正可能知小小事耳，何由得名一切種智？」即說偈言：

「猶如生盲者，　　水精以為眼， 誑惑小兒等，　　自稱我有目。 彼先自無目，　　今稱我有目， 此語不可信，　　正可誑癡者。 能解因相論，　　方便詐自顯， 以此相貌故，　　誑惑于眾人， 相貌近是事，　　竟何所知曉？」

尸利鞠多語樹提伽言：「汝為瞿曇幻術所惑，富蘭那者是一切智，汝今不識便生誹謗。富羅那行住坐臥三世之事盡能明瞭。」樹提伽言：「我今示汝富蘭那非一切智事。」即請富羅那將向其家。時富蘭那作是念：「樹提伽者，其父昔日是我弟子，往事瞿曇，知彼過患，還來歸我，是我福德。」作是念已許受其請。于其後日富蘭那將諸徒眾數百千人，又有五百弟子以自圍繞，詣樹提伽家。既至其家，時富蘭那微笑，尸利鞠多問富蘭那言：「婆伽婆何故微笑？」富蘭那言：「我遙見彼那摩陀河岸，有一獼猴墮於水中，是故笑耳。」尸利鞠多復白之言：「婆伽婆天眼清凈，在此城內遙見千里外那摩陀河上獼猴墮水。」時彼外道將諸弟子，入樹提伽家即時就坐

現代漢語譯本：樹提伽對尸利鞠多說：『我現在要向你展示真正的智慧，你的富羅那並非擁有真正的智慧，他只是用一些小聰明來迷惑世人，自稱擁有智慧，實際上並非如此。他只是根據外表進行推測，最多隻能知道一些小事，怎麼能稱得上是無所不知的智慧呢？』於是他說了這樣一首偈： 『就像一個天生的盲人，把水晶當成眼睛，用來欺騙小孩子，自稱自己有眼睛。他本來就沒有眼睛，現在卻說自己有眼睛，這種話是不可信的，只能用來欺騙愚蠢的人。他能理解因果關係的理論，用一些手段來偽裝自己，用這些外在的表象來迷惑眾人，這些表象只是接近真相，他究竟能知道什麼呢？』 尸利鞠多對樹提伽說：『你被瞿曇的幻術迷惑了，富蘭那才是真正的智慧，你現在不認識他，就誹謗他。富蘭那的行住坐臥，過去、現在、未來的事情，他都能清楚地知道。』樹提伽說：『我現在要向你展示富蘭那並非無所不知的事實。』於是他邀請富蘭那到他家去。當時富蘭那心想：『樹提伽的父親以前是我的弟子，後來去了瞿曇那裡，知道他的過錯后，又回到我這裡，這是我的福德。』這樣想著，他就答應了邀請。第二天，富蘭那帶著幾百上千的徒眾，還有五百個弟子圍繞著他，來到了樹提伽的家。到了他家后，富蘭那微笑著，尸利鞠多問富蘭那說：『婆伽婆，您為什麼微笑？』富蘭那說：『我遠遠地看到那摩陀河岸邊，有一隻猴子掉進了水裡，所以才笑。』尸利鞠多又對他說：『婆伽婆，您的天眼清凈，在這城裡就能看到千里之外的那摩陀河上猴子掉進水裡。』當時，那些外道帶著弟子們，進入樹提伽的家，隨即就坐了下來。

English version: Shuddhika said to Shri Gupta, 'I will now show you true wisdom. Your Purana is not truly wise. He only uses some petty tricks to deceive the world, claiming to have wisdom, but in reality, he does not. He only makes guesses based on appearances, and at most, he can only know some small things. How can he be called all-knowing wisdom?' Then he spoke this verse: 'Like a person born blind, who takes a crystal for an eye, using it to deceive children, claiming to have eyes. He originally had no eyes, but now he says he has eyes. This kind of talk is not believable, and can only deceive the foolish. He can understand the theory of cause and effect, using some means to disguise himself, using these external appearances to deceive the public. These appearances are only close to the truth, what does he actually know?' Shri Gupta said to Shuddhika, 'You are deceived by Gautama's illusions. Purana is the true wisdom. You do not recognize him now, so you slander him. Purana's actions, whether walking, standing, sitting, or lying down, and the past, present, and future events, he can clearly know.' Shuddhika said, 'I will now show you the fact that Purana is not all-knowing.' So he invited Purana to his home. At that time, Purana thought, 'Shuddhika's father was once my disciple, later went to Gautama, and after knowing his faults, returned to me. This is my merit.' Thinking this, he accepted the invitation. The next day, Purana, with hundreds and thousands of followers, and five hundred disciples surrounding him, came to Shuddhika's home. After arriving at his home, Purana smiled. Shri Gupta asked Purana, 'Bhagavan, why are you smiling?' Purana said, 'I saw from afar on the banks of the Narmada River, a monkey fell into the water, that's why I smiled.' Shri Gupta said to him again, 'Bhagavan, your divine eye is clear, and in this city, you can see a monkey falling into the water on the Narmada River thousands of miles away.' At that time, those heretics, with their disciples, entered Shuddhika's home and immediately sat down.

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。眾既定已，時樹提伽以飯覆羹上授與富蘭那，富蘭那言：「此飯無羹，云何可食？」樹提伽即攪羹飯語尸利鞠多言：「今汝師者尚不能見缽中飯下有羹，何能遠知千里外獼猴墮于河耶？事驗可知非一切智，但貪名聞為利養故。眾生可愍，自既誑惑，復以教人。」即說偈言：

「汝師富蘭那，　　顛惑邪倒見， 失於智慧燈，　　住無明闇中， 迷謬自相愛，　　愚者還相重。 釋種中最勝，　　具相三十二， 唯此一切智，　　更無第一者。」

時富蘭那以慚愧故，食不自飽，低頭而去。時尸利鞠多愁慘不樂，既為師徒，雖有短陋猶欲使勝。尸利鞠多詣富蘭那所而語之言：「莫用愁惱！樹提伽今者毀辱婆伽婆，猶得還家未足為恥，我若請彼樹提伽師來至家者，正可得入終不得出。」作是語已，便詣祇桓往請世尊，心實諂曲詐設恭敬，叉手合掌向於世尊，而說偈言：

「我明設微供，　　愿屈臨我家， 三界中勝器，　　愿不見放舍。」

爾時世尊知尸利鞠多心懷諂曲外詐恭敬，即說偈言：

「心懷於二計，　　外現親軟善， 猶如有魚處，　　水必有回動。 譬如作瓔珞，　　內銅外塗金， 智者觀察已，　　即知非真金。 心有所懷俠，　　外色必有異， 無心尚可知，　　況復有心者？ 純金色相好，　　睹者即知真， 若以金涂銅，　　善別知非實。」

爾時世尊深知尸利鞠多心懷詐偽，如來世尊大悲憐愍，又復觀其供養善根垂熟，世尊尋即默受其請

現代漢語譯本：眾人已經坐定，當時樹提伽用飯蓋在羹上，遞給富蘭那。富蘭那說：『這飯沒有羹，怎麼能吃？』樹提伽就攪動羹飯，對尸利鞠多說：『現在你的老師尚且不能看見缽中飯下有羹，怎麼能遠知千里之外的獼猴掉進河裡呢？』事情驗證可知他並非一切智者，只是貪圖名聲和利益罷了。眾生可憐，自己已經受了迷惑，還要用這些來教導別人。』隨即說了偈語： 『你的老師富蘭那，顛倒迷惑，見解邪惡，失去了智慧之燈，住在無明的黑暗中，迷惑顛倒，自相愛戀，愚蠢的人還互相推崇。釋迦族中最殊勝的，具足三十二種相好，只有這位才是一切智者，再沒有第一了。』 當時富蘭那因為慚愧，吃飯沒有吃飽，低著頭離開了。當時尸利鞠多憂愁慘淡，很不高興，既然是師徒，即使有缺點，也想讓老師勝過別人。尸利鞠多到富蘭那那裡對他說：『不要憂愁煩惱！樹提伽現在毀辱婆伽婆，還能回家，這還不足為恥，我如果請樹提伽老師來我家，他只能進來，絕對出不去。』說完這話，就到祇桓精舍去請世尊，心裡其實是諂媚虛偽，假裝恭敬，合掌向世尊，說了偈語： 『我準備了微薄的供養，希望您能屈尊光臨我家，三界中最殊勝的器皿，希望您不要拒絕。』 當時世尊知道尸利鞠多心裡懷著諂媚虛偽，外表假裝恭敬，就說了偈語： 『心裡懷著兩種打算，外表卻表現得親切柔和，就像有魚的地方，水必定會有迴旋波動。譬如製作瓔珞，裡面是銅，外面塗上金，有智慧的人觀察后，就知道不是真金。心裡有所隱瞞，外表必定會有不同，沒有心的人尚且可以知道，何況是有心的人呢？純金的相好，看到的人就知道是真的，如果用金塗在銅上，善於辨別的人就知道不是真的。』 當時世尊深知尸利鞠多心懷欺詐虛偽，如來世尊大慈大悲，又觀察到他的供養善根即將成熟，世尊隨即默許了他的邀請。

English version: When the assembly was seated, Shudhika covered the soup with rice and handed it to Purana. Purana said, 'This rice has no soup, how can it be eaten?' Shudhika then stirred the soup and rice and said to Shirikuta, 'Now your teacher cannot even see the soup under the rice in the bowl, how can he know that a monkey fell into the river thousands of miles away?' The facts prove that he is not omniscient, but only greedy for fame and profit. The sentient beings are pitiful, having already been deceived themselves, and still using this to teach others.' Then he spoke a verse: 'Your teacher Purana, is confused and deluded, with evil views, has lost the lamp of wisdom, dwells in the darkness of ignorance, is confused and self-loving, and fools still praise each other. The most excellent among the Shakya clan, possessing the thirty-two marks, only this one is omniscient, there is no other first.' At that time, Purana, out of shame, did not eat his fill and left with his head lowered. At that time, Shirikuta was sad and unhappy. Since they were teacher and disciple, even if there were shortcomings, he still wanted his teacher to surpass others. Shirikuta went to Purana and said to him, 'Do not be sad and troubled! Shudhika is now insulting the Bhagavan, and he can still go home, this is not enough to be ashamed of. If I invite teacher Shudhika to my house, he can only enter, and will definitely not be able to leave.' After saying this, he went to Jetavana Vihara to invite the World Honored One. In his heart, he was actually flattering and deceitful, pretending to be respectful, and with his palms together, he said a verse to the World Honored One: 'I have prepared a small offering, I hope you will condescend to come to my house, the most excellent vessel in the three realms, I hope you will not refuse.' At that time, the World Honored One knew that Shirikuta's heart was filled with flattery and deceit, and his outward appearance was false and respectful, so he spoke a verse: 'The heart harbors two intentions, but the outward appearance is kind and gentle, just like where there are fish, the water will surely have ripples. For example, making a necklace, the inside is copper, and the outside is coated with gold, a wise person, after observing, will know that it is not real gold. If the heart has something hidden, the outward appearance will surely be different, even those without a heart can know, how much more so those with a heart? The pure gold marks, those who see it know it is real, if gold is coated on copper, those who are good at distinguishing will know it is not real.' At that time, the World Honored One deeply knew that Shirikuta's heart was filled with deceit and falsehood. The Tathagata, the World Honored One, was full of great compassion, and also observed that his roots of offering were about to mature, so the World Honored One immediately silently accepted his invitation.

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時尸利鞠多作是念：「若是一切智者，云何不知我心便受我請？」即說偈言：

「何有一切智，　　而不修苦行， 樂著於樂事？　　不能知我心， 何名一切智？　　嗚呼世愚者， 不知其過短，　　便生功德相。 實無有智慧，　　橫讚歎其德， 惑著相好扇，　　稱譽遍世界。」

時尸利鞠多說是偈已，即還其家，施設供具，于飯食中盡著毒藥，于中門內作大深坑，滿中盛伽陀羅炭使無煙焰，又以灰土用覆其上，上又覆草。時婦問夫：「造何等事劬勞乃爾？」其夫答曰：「今我所為欲害怨家。」其婦問言：「誰是怨家？」尸利鞠多即說偈言：

「好樂著諸樂，　　怖畏苦惱事， 不修諸苦行，　　欲求于解脫， 喜樂甘肴膳，　　又勇行辯說， 釋中種族子，　　此是我大怨

現代漢語譯本： 當時尸利鞠多心中思量：『如果他真是一切智者，怎麼會不知道我的心思就接受我的邀請呢？』於是他說了這樣一首偈： 『怎麼會有一切智者，不修苦行，卻貪圖享樂？不能知道我的心思，怎麼能稱作一切智？唉，世上的愚人啊，不知道他的過失，反而認為他有功德。實際上他並沒有智慧，卻被人們誇讚他的德行，被他美好的外表所迷惑，到處稱讚他。』 當時尸利鞠多說完這首偈后，就回到家中，準備供品，在飯食中放滿了毒藥，在中門內挖了一個大深坑，裡面裝滿了伽陀羅炭，使其沒有煙焰，又用灰土覆蓋在上面，上面又蓋上草。當時他的妻子問他：『你忙碌地在做什麼？』他的丈夫回答說：『我現在所做的是要害我的仇人。』他的妻子問：『誰是你的仇人？』尸利鞠多就說了這樣一首偈： 『喜歡享樂，害怕痛苦，不修苦行，卻想求得解脫，喜歡美味佳餚，又善於辯論，釋迦族的後裔，這就是我的大仇人。』

English version: At that time, Śrīgupta thought to himself: 'If he were truly all-knowing, how could he not know my intentions and accept my invitation?' Then he spoke this verse: 'How can there be one all-knowing, who does not practice austerities, but delights in pleasures? Unable to know my mind, how can he be called all-knowing? Alas, the fools of the world, not knowing his faults, instead see him as having merit. In reality, he has no wisdom, yet people praise his virtues, are deluded by his attractive appearance, and praise him throughout the world.' After Śrīgupta spoke this verse, he returned home, prepared offerings, filled the food with poison, dug a large pit inside the middle gate, filled it with smokeless embers of acacia charcoal, covered it with ash, and then covered it with grass. His wife asked him, 'What are you so busy doing?' Her husband replied, 'What I am doing now is to harm my enemy.' His wife asked, 'Who is your enemy?' Śrīgupta then spoke this verse: 'He who delights in pleasures, fears suffering, does not practice austerities, yet seeks liberation, enjoys delicious food, and is skilled in debate, the descendant of the Śākya clan, this is my great enemy.'

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時尸利鞠多婦叉手白其夫言：「可舍忿心，我昔曾於弟舍見佛如此大丈夫，何故生怨？」即說偈言：

「彼牟尼能忍，　　斷除嫌恨相， 又滅慢貢高，　　舍離於斗諍， 于彼生怨者，　　誰應可為親？ 觀彼大人相，　　無有瞋害心， 常出柔軟音，　　先言善慰問， 其鼻圓且直，　　無有諸洼曲， 直視不回顧，　　亦不左右眄， 言又不粗獷，　　惡口而兩舌， 和顏無瞋色，　　亦復不暴惡， 言無所傷觸，　　亦不使憂惱， 云何橫于彼，　　生於瞋毒相？ 面如秋滿月，　　目如青蓮敷， 行如師子王，　　垂臂過於膝， 身如真金山，　　汝值如是怨， 惡道悉空虛，　　若無此怨者， 世間極大苦，　　三惡道充滿。」

尸利鞠多作是思惟：「彼親弟故心生己黨，今當守護，若不爾者，或泄我言以告傍人。」作是念已即閉其婦在深室中。即時遣人喚諸尼揵：「汝今可來為汝除怨，我以施設火坑毒飯。」此諸尼揵五熱炙身，咸皆燋黑猶如灰炭，自相招集即共往詣尸利鞠多所止之處。尸利鞠多莊嚴舍宅白凈鮮潔，如貴吒迦樹，諸尼揵等既至其家在其樓上，猶如烏群，亦如俱翅羅鳥黑蜂圍繞在貴吒迦樹踴躍歡喜，諸尼揵子亦復如是，而作是言：「我今當觀瞿曇沙門正爾燋然，若火燒不燋毒飯足害，畢定當死。」作是語已歡喜微笑。時尸利鞠多即遣一人，往詣佛所白佛言：「時到飯食已辦。」自上高樓與富蘭那共議此事

現代漢語譯本 尸利鞠多的妻子叉手對丈夫說：『你應該放下怒火，我以前曾在弟弟家見過佛陀那樣的大丈夫，你為何要生怨恨呢？』她隨即說了偈語： 『那位牟尼能夠忍耐，斷除了嫌恨的表象，又消滅了傲慢自大，捨棄了爭鬥，對於他產生怨恨的人，誰應該被視為親近呢？觀察他那大人的相貌，沒有嗔恨和傷害的心，常常發出柔和的聲音，先用善言安慰問候，他的鼻子圓潤且挺直，沒有凹陷彎曲的地方，直視前方不回頭看，也不左顧右盼，言語不粗魯，不說惡語和兩舌，面容和善沒有怒色，也不暴躁兇惡，言語不會傷人，也不會使人憂愁煩惱，為何要無端地對他產生嗔恨毒害之心呢？他的面容像秋天的滿月，眼睛像盛開的青蓮花，行走像獅子王一樣威嚴，手臂下垂超過膝蓋，身體像真金山一樣莊嚴，你竟然把這樣的人當作仇敵，如果不是這樣，惡道都將空虛，世間將充滿極大的痛苦，三惡道也將充滿。』 尸利鞠多心想：『因為是親弟弟，所以她偏袒他，現在應當看管好她，如果不然，她可能會泄露我的話告訴別人。』想到這裡，他就把妻子關在深室裡。隨即派人去叫那些尼犍子：『你們現在可以來為你們除掉怨恨，我已經準備好了火坑和毒飯。』那些尼犍子用五種熱刑炙烤身體，都變得焦黑如炭，他們互相召集，一起前往尸利鞠多住的地方。尸利鞠多把住宅裝飾得潔白鮮亮，像貴吒迦樹一樣。尼犍子們來到他家，在樓上聚集，像一群烏鴉，又像黑蜂圍繞在貴吒迦樹上一樣，歡喜雀躍。尼犍子們也這樣說：『我們現在要看瞿曇沙門被燒得焦爛，如果火燒不死，毒飯也足以害死他，他必定會死。』說完就歡喜地微笑。這時，尸利鞠多派一個人去佛陀那裡，告訴佛陀說：『吃飯的時間到了，飯菜已經準備好了。』他自己則登上高樓，和富蘭那一起商議這件事。

English version Śrīgupta's wife, with her hands clasped, said to her husband, 'You should let go of your anger. I once saw such a great man, the Buddha, at my younger brother's house. Why do you harbor resentment?' She then spoke in verse: 'That Muni is able to endure, cutting off the appearance of hatred, also extinguishing arrogance and pride, abandoning strife. For those who bear resentment towards him, who should be considered close? Observing his great man's features, there is no anger or harmful intent. He always speaks with gentle tones, first offering kind words of comfort and inquiry. His nose is round and straight, without any depressions or curves. He looks straight ahead without turning back, nor does he glance left or right. His speech is not coarse, nor does he use harsh words or double-tongued speech. His face is kind without anger, nor is he violent or cruel. His words do not wound, nor do they cause worry or distress. Why would you unjustly harbor such anger and poison towards him? His face is like the full moon in autumn, his eyes like blooming blue lotuses. He walks like a lion king, his arms hanging down past his knees. His body is like a mountain of pure gold. You consider such a person an enemy. If it were not so, the evil paths would be empty, the world would be filled with great suffering, and the three evil paths would be full.' Śrīgupta thought, 'Because he is her younger brother, she is biased towards him. Now I must keep her under watch. Otherwise, she might reveal my words to others.' With this thought, he locked his wife in a deep room. Immediately, he sent for the Nirgranthas, saying, 'You can now come to remove your resentment. I have prepared a fire pit and poisoned food.' Those Nirgranthas, having scorched their bodies with five kinds of heat, were all charred black like charcoal. They gathered together and went to the place where Śrīgupta was staying. Śrīgupta had decorated his house to be white and bright, like a Kovidara tree. The Nirgranthas arrived at his house and gathered on the upper floor, like a flock of crows, or like black bees surrounding a Kovidara tree, jumping with joy. The Nirgranthas also said, 'Now we will watch the Śramaṇa Gautama be burned to a crisp. If he is not burned by the fire, the poisoned food will be enough to kill him. He will surely die.' Having said this, they smiled with joy. At this time, Śrīgupta sent a person to the Buddha, telling him, 'The time for the meal has arrived, and the food is ready.' He himself went up to the high floor and discussed the matter with Pūraṇa.

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。時尸利鞠多所住宅神，愁憂啼泣而作是言：「如來世雄三界之尊，佛婆伽婆！云何噁心乃欲毀害？我於今者都無活路。所以者何？如來世尊三界無上，在此滅沒，惡名流佈遍滿世間，一切諸神咸嗤笑我，此是惡人。我當云何而得活耶？如來昔日為菩薩時，不惜財物身體手足，為憐愍故作如斯事，況於今日而當愛身？云何欲于如斯人邊起惡逆心？是故我當必定捨命。又佛世尊于現在世，為眾生故六年苦行，日食一麻一米，身體羸瘠骨肉乾竭。」即說偈言：

「如來行苦行，　　六年自干燋， 作是難苦業，　　為諸眾生故。 如斯悲愍者，　　云何欲加害？」

彼所遣人到竹林中白言：「世尊！食具已辦宜知是時。」爾時世尊大悲熏心，為欲利益諸眾生故，揮手而言：「咄哉凡愚！汝於今者應見真諦，於過去世供養諸佛，有解脫緣善根已熟，云何乃遣如此使人作顛倒事？火坑毒飯以待於我？云何作是極惡之事而來見喚？此所為事甚為非理。」即說偈言：

「我于昔日時，　　六年行苦行， 為諸眾生故，　　作此諸難事。 眾生今云何，　　反欲見毀害？ 咄哉極愚癡，　　盲無慧目者， 作是非法事，　　橫欲加惱害。 我念諸眾生，　　過於慈父母， 云何於我所，　　而生殘害心？ 今日時以到，　　諸佛之常法， 為眾生真濟，　　如醫欲救病， 種種加毀罵，　　猶故生忍心， 我今亦如醫，　　往詣于彼家。 何故而往彼？　　大悲之所逼

現代漢語譯本：當時，尸利鞠多所住的住宅神，憂愁哭泣地說：『如來世雄，三界至尊，佛陀！為何要懷著噁心想要毀壞他？我現在已經沒有活路了。為什麼呢？如來世尊是三界無上的存在，如果在這裡滅亡，惡名將會傳遍世間，所有的神都會嘲笑我，說我是個惡人。我該如何才能活下去呢？如來過去做菩薩時，不吝惜財物、身體、手足，爲了憐憫眾生才這樣做，何況今天怎麼會愛惜自己的身體呢？怎麼能對這樣的人產生惡逆之心呢？因此我必定要捨棄生命。而且佛陀爲了眾生，在現在世進行了六年苦行，每天只吃一麻一米，身體瘦弱，骨肉乾枯。』於是說了偈語： 『如來行苦行，六年自乾枯，作此難苦業，為諸眾生故。如此悲憫者，為何欲加害？』 他派去的人到了竹林中稟告說：『世尊！飯食已經準備好了，請您知道時間。』這時，世尊大悲心充滿，爲了利益眾生，揮手說道：『唉，你們這些愚蠢的人！你們現在應該看到真理，在過去世供養諸佛，有解脫的因緣，善根已經成熟，為何要派這樣的人來做顛倒的事？用火坑和毒飯來等待我？為何要做如此極惡之事還來叫我？這種行為實在太不合道理了。』於是說了偈語： 『我于昔日時，六年行苦行，為諸眾生故，作此諸難事。眾生今為何，反欲見毀害？唉，極愚癡者，盲無慧眼者，做此非法事，橫欲加惱害。我念諸眾生，勝過慈父母，為何於我處，而生殘害心？今日時已到，諸佛之常法，為眾生真濟，如醫欲救病，種種加毀罵，猶故生忍心，我今亦如醫，前往于彼家。為何前往彼？大悲之所逼。』

English version: At that time, the house deity of Śrīgupta's residence, sorrowful and weeping, spoke these words: 'The Tathāgata, the hero of the world, the most honored in the three realms, the Buddha! Why would you harbor such evil intentions to harm him? I have no way to live now. Why is that? The Tathāgata, the World Honored One, is supreme in the three realms. If he were to perish here, his evil name would spread throughout the world, and all the deities would mock me, saying I am an evil person. How can I possibly live? When the Tathāgata was a Bodhisattva in the past, he did not begrudge his wealth, body, hands, and feet, doing such things out of compassion for sentient beings. How much less should he cherish his own body today? How can one harbor such rebellious thoughts against such a person? Therefore, I must surely give up my life. Moreover, the Buddha, for the sake of sentient beings, practiced asceticism for six years in this present life, eating only one sesame seed and one grain of rice each day, his body emaciated, his bones and flesh withered.' Then he spoke in verse: 'The Tathāgata practiced asceticism, for six years he withered himself, performing such difficult deeds, for the sake of all sentient beings. Such a compassionate one, why would you want to harm him?' The person he sent went to the bamboo grove and reported, 'World Honored One! The meal is prepared, please know that it is time.' At that moment, the World Honored One, filled with great compassion, for the benefit of all sentient beings, waved his hand and said, 'Alas, you foolish people! You should now see the truth. In past lives, you made offerings to all the Buddhas, you had the conditions for liberation, and your roots of goodness have matured. Why would you send such a person to do such perverse things? To wait for me with a pit of fire and poisoned food? Why would you do such an extremely evil thing and then come to call me? This action is utterly unreasonable.' Then he spoke in verse: 'In the past, I practiced asceticism for six years, for the sake of all sentient beings, I did all these difficult things. Why do sentient beings now, instead, want to see me harmed? Alas, you extremely foolish ones, blind and without wisdom, doing these unlawful things, wantonly inflicting harm. I think of all sentient beings, as more than my own compassionate parents, why would you harbor such harmful thoughts towards me? Today the time has come, the constant practice of all Buddhas, to truly save sentient beings, like a doctor wanting to cure illness, enduring all kinds of insults and abuse, still giving rise to patience. I am now like a doctor, going to that house. Why go there? Compelled by great compassion.'

---

。 如人得鬼病，　　心意不自在， 加毀罵咒師；　　為治鬼病故， 亦不責病者。　　今此諸眾生， 煩惱鬼在心，　　愚癡不分別， 橫欲加毀害。　　我今亦如是， 但除煩惱鬼，　　不應責彼人。」

爾時世尊從坐而起，外現不悅，復說偈言：

「阿難持衣來，　　羅睺羅取缽， 難陀汝亦去，　　速疾喚比丘， 不得復停止，　　宜應速疾往， 彼尸利鞠多，　　今急待教化。 我住毒蛇身，　　為度眾生故， 我今畜是怨，　　為益彼眾生。」

爾時如來出林樹間，猶如雲散日從中出。時彼林神以天眼見尸利鞠多舍內所設火坑毒飯，啼泣墮淚，敬愛佛故頂禮佛足，瞻仰尊顏，而說偈言：

「彼意懷殘惡，　　無有利益心， 愿佛不須往，　　回還向竹林。 世尊甚難值，　　曠劫時一遇， 佛雖不愛身，　　為度眾生故， 如斯勝妙身，　　應當勤擁護。 未得濟度者，　　宜應令得度， 畏者施無畏，　　疲者得止息， 令無歸依者，　　得有歸依處。 略說而言之，　　有無量利益。 唯愿佛世尊，　　莫往詣其家， 為天阿修羅，　　而作歸依處。」

爾時世尊知而故問，問彼天神曰：「為何事故不應往詣尸利鞠多所止之處？」時有一天，而說偈言：

「尸利鞠多舍，　　作大深火坑， 熾焰滿其中，　　詐偽覆其上。」

佛復說偈言：

「貪慾愚癡火，　　極為難除滅， 我以智水澆，　　消滅無遺余

現代漢語譯本 就像人得了鬼病一樣，心中感到不自在， 還會譭謗謾罵醫生；爲了治療鬼病， 也不會責怪病人。現在這些眾生， 心中有煩惱鬼作祟，愚癡而不能分辨， 反而想要加以譭謗傷害。我現在也是這樣， 只想要去除他們的煩惱鬼，不應該責怪他們。

這時，世尊從座位上站起來，外表顯出不悅的樣子，又說偈語：

『阿難，拿衣服來，羅睺羅，拿缽來， 難陀，你也去，快點叫比丘們來， 不要再停留，應該趕快去， 那個尸利鞠多，現在正急需教化。 我住在毒蛇的身體里，爲了度化眾生， 我現在容忍這個怨恨，是爲了利益那些眾生。』

這時，如來從樹林間走出來，就像雲散開后太陽從中間出來一樣。當時，那個林神用天眼看到尸利鞠多家中設定的火坑和毒飯，哭泣流淚，因為敬愛佛陀，所以頂禮佛足，瞻仰佛的容顏，並說偈語：

『他的心中懷著殘忍的惡意，沒有利益他人的心， 希望佛陀不要去，返回竹林吧。 世尊非常難得遇到，在漫長的劫數中才出現一次， 佛陀雖然不愛惜自己的身體，爲了度化眾生， 像這樣殊勝美妙的身體，應該勤加保護。 沒有得到救度的，應該讓他們得到救度， 畏懼的給予他們無畏，疲憊的讓他們得到休息， 讓沒有歸依的人，得到歸依之處。 簡略地說，有無量的利益。 只希望佛世尊，不要前往他家， 為天人和阿修羅，作為歸依之處。』

這時，世尊明知故問，問那個天神說：『為什麼不應該前往尸利鞠多所住的地方？』當時，有一個天神，說偈語：

『尸利鞠多的家中，挖了一個很大的深火坑， 裡面充滿了熾熱的火焰，用虛假的偽裝覆蓋在上面。』

佛陀又說偈語：

『貪慾和愚癡的火焰，極其難以消除， 我用智慧的水澆灌，就能消滅得乾乾淨淨。』

English version It's like when a person gets possessed by a ghost, their mind becomes uneasy, and they even slander and curse the doctor; to cure the ghost sickness, one wouldn't blame the sick person. Now, these sentient beings, have the ghost of afflictions in their hearts, foolishly unable to distinguish, and instead want to slander and harm. I am the same now, I only want to remove their affliction ghosts, I shouldn't blame them.

At that time, the World Honored One rose from his seat, outwardly showing displeasure, and spoke a verse:

'Ananda, bring the robe, Rahula, bring the bowl, Nanda, you go too, quickly call the monks, do not stop any longer, you should go quickly, that Sriligupta, now urgently needs to be taught. I dwell in the body of a poisonous snake, for the sake of liberating sentient beings, I now tolerate this resentment, for the benefit of those sentient beings.'

At this time, the Tathagata came out from the grove of trees, like the sun emerging from the clouds. At that time, the forest deity, with his heavenly eye, saw the fire pit and poisoned food set up in Sriligupta's house, weeping and shedding tears. Because of his respect and love for the Buddha, he bowed at the Buddha's feet, gazed upon the Buddha's face, and spoke a verse:

'His heart harbors cruel malice, without a mind to benefit others, I hope the Buddha will not go, but return to the bamboo grove. The World Honored One is very rare to encounter, appearing only once in countless eons, Although the Buddha does not cherish his own body, for the sake of liberating sentient beings, such a supremely wonderful body, should be diligently protected. Those who have not been saved, should be saved, give fearlessness to the fearful, let the weary find rest, let those without refuge, find a place of refuge. In short, there are immeasurable benefits. I only hope that the World Honored Buddha, will not go to his house, to be a place of refuge for gods and asuras.'

At this time, the World Honored One, knowing but pretending not to, asked the deity, 'Why should I not go to the place where Sriligupta dwells?' At that time, a deity spoke a verse:

'In Sriligupta's house, a large deep fire pit has been dug, filled with blazing flames, covered with a false disguise.'

The Buddha then spoke a verse:

'The flames of greed and ignorance, are extremely difficult to extinguish, I will use the water of wisdom to pour on them, and extinguish them completely.'

---

。 況復世間火，　　何能為我害？ 地獄之猛火，　　熾然滿世界， 七日焚天地，　　世間皆融消， 如此之猛火，　　莫能為我害。 尸利鞠多火，　　何能見傷毀？」

復有一天作如是言：「若火不能燒如來者，設食毒飯復當云何？今尸利鞠多為邪見毒染污其心，以此毒害惡逆之心，以毒和飯欲相傷毀。復懷諂偽現柔軟相來請世尊，而其內心實懷惡逆，唯愿世尊不須往彼。」佛告天曰：「我以慈悲阿伽陀藥用涂身心，貪愛之毒最難消除，我于久遠已拔其本，況世間毒而能中我？汝莫憂愁！」爾時如來從竹林出往到城門，時彼林神見佛直進，而作是言：「如來世尊將不還返於此竹林，佛今向彼解脫之方，譬如日出必向西方目視不捨，恐於後時更不見佛。火若不燒，定為毒飯之所傷害，以諸因緣難可復見，有福德人乃能得見，摧他論者于大眾中作師子吼，有福之人乃能更聞，有福利者得接足禮。」爾時世尊如行寶樓諸根寂定，諸比丘等悉皆隨從，猶如明月眾星圍繞，往尸利鞠多家。時尸利鞠多宅神舉聲欲哭，「咄哉怪哉！佛來到此，今此尸利鞠多乃作火坑毒飯欲以害佛。」爾時宅神禮佛足已，而說偈言：

「我未睹佛時，　　愿大悲至家， 見佛到家已，　　心中不喜樂。 所以不喜者，　　以有非法故。 相好莊嚴身，　　瞻仰無厭足， 如此大人者，　　今當作灰聚。 我憶是事故，　　身體欲滲沒

更何況世間的火焰，又怎能傷害我呢？ 地獄的猛烈火焰，熾熱地充滿整個世界， 七天焚燒天地，世間萬物都將融化消散， 如此猛烈的火焰，也不能傷害我。 尸利鞠多的火焰，又怎能對我造成傷害呢？'

又有一天，他這樣說道：『如果火焰不能燒燬如來，那麼假設吃了毒飯又會怎麼樣呢？現在尸利鞠多被邪見的毒素污染了內心，他懷著這種毒害的邪惡之心，用毒藥和飯想要傷害如來。他又懷著諂媚虛偽之心，表面上裝作柔順的樣子來邀請世尊，而他的內心實際上懷著邪惡的念頭，只希望世尊不要去那裡。』佛告訴天神說：『我用慈悲的阿伽陀藥塗抹身心，貪愛的毒素最難消除，我早在很久以前就拔除了它的根源，更何況世間的毒藥又怎能傷害我呢？你不要憂愁！』當時，如來從竹林出來，前往城門。那時，林神看見佛直接走來，就說道：『如來世尊將不再返回這片竹林了，佛現在正走向解脫的方向，就像太陽升起必定面向西方，目光不捨。恐怕以後再也見不到佛了。如果火焰不能燒燬他，必定會被毒飯所傷害，因為種種因緣，很難再見到他了。有福德的人才能見到他，摧毀其他論點的人在大眾中發出獅子吼，有福之人才能再次聽到，有福報的人才能行接足禮。』當時，世尊像走在寶樓上一樣，諸根寂靜安定，眾比丘都跟隨在他身後，就像明月被眾星圍繞一樣，前往尸利鞠多的家。當時，尸利鞠多的宅神大聲哭泣，『哎呀，怪事啊！佛來到這裡，現在這個尸利鞠多竟然想用火坑和毒飯來傷害佛。』當時，宅神禮拜佛的腳，然後說道：

『我未見到佛時，愿大悲降臨我家， 見到佛來到我家后，心中卻不喜悅。 之所以不喜悅，是因為有非法的事情發生。 您相好莊嚴的身體，瞻仰也無法滿足， 如此偉大的人，現在卻要變成灰燼。 我想到這件事，身體都快要沉沒了。』

Moreover, how can worldly fire harm me? The fierce fire of hell, blazing and filling the world, Burning heaven and earth for seven days, the world will all melt and dissolve, Such fierce fire cannot harm me. How can the fire of Śrīgupta cause me harm?'

Again, one day he spoke thus: 'If fire cannot burn the Tathagata, then what if he eats poisoned food? Now Śrīgupta's mind is defiled by the poison of wrong views. With this evil intention of poisoning, he mixes poison with food to harm the Tathagata. He also harbors flattery and deceit, appearing gentle to invite the World-Honored One, but his heart is actually filled with evil intentions. I only wish the World-Honored One would not go there.' The Buddha told the deva, 'I have applied the medicine of compassion to my body and mind. The poison of craving is the most difficult to eliminate, and I have long since uprooted its source. How can worldly poison harm me? Do not worry!' At that time, the Tathagata came out of the bamboo grove and went to the city gate. Then, the forest deva saw the Buddha coming directly and said, 'The Tathagata will not return to this bamboo grove. The Buddha is now heading towards the path of liberation, just as the sun rises and must face the west, with eyes that do not turn away. I fear that I will not see the Buddha again. If fire cannot burn him, he will surely be harmed by poisoned food. Due to various causes, it will be difficult to see him again. Only those with merit can see him. He who destroys other arguments roars like a lion in the assembly. Only those with merit can hear him again, and only those with blessings can pay homage at his feet.' At that time, the World-Honored One walked as if on a jeweled tower, his senses calm and composed. The bhikshus all followed behind him, like the bright moon surrounded by stars, heading towards Śrīgupta's house. Then, the house deva of Śrīgupta cried out, 'Alas, how strange! The Buddha has come here, and now this Śrīgupta intends to harm the Buddha with a fire pit and poisoned food.' Then, the house deva bowed at the Buddha's feet and spoke in verse:

'When I had not seen the Buddha, I wished for great compassion to come to my house, But having seen the Buddha come to my house, my heart is not joyful. The reason for my lack of joy is that there is an unlawful act. Your body, adorned with auspicious marks, is never tiring to behold, Such a great person, now will become a pile of ashes. When I think of this, my body feels like it is sinking.'

---

。 誰見如此事，　　而當不苦惱？ 假使極惡猛，　　愚癡殘害人， 設見如來身，　　不忍生惡念， 況復欲加害？　　月入羅睺口， 世人皆忿惱，　　善哉還歸去。 火坑深七仞，　　滿中盛熾火， 愿莫入此處，　　自護及護我， 並護彼主人，　　及餘一切眾。」

爾時世尊告宅神言：「刀毒水火不害慈心。」即說偈言：

「我護諸眾生，　　猶如一子想， 假使欲害我，　　我亦生慈心。 煩惱火熾盛，　　擁護令免惡， 以是因緣故，　　誰火能燒我？」

佛告宅神：「汝今應當舍于怖畏，我今師子吼除障外道，如羅睺羅吞食日月，我今決定不為尸利鞠多之所患害。若不能除，云何乃能降伏魔耶？」安慰宅神即入其舍。時外道等見佛入舍，甚大歡喜，更相語言：「沙門瞿曇今已入外門，復到中門。」佛以無畏威光潤澤直入無疑，至第三門中轉近火坑。爾時彼婦于空室中，聞佛世尊到覆火處，心懷狂亂，作是念言：「如來今者已到火坑，若腳觸草火必熾然，嗚呼怪哉！」即說偈言：

「今當煙中沒，　　謦咳目雨淚， 火然燒衣時，　　應當抖擻卻。 眼看索救護，　　宛轉而反側， 燋然既以訖，　　威光復消融。 身相都焚滅，　　頭髮燋墮落， 額廣白毫相，　　今以盡消滅， 如鵠在花上，　　為火所燒滅。 面如凈滿月，　　眾生睹其目， 猶如美甘露，　　既墮焰火中， 驚懼視四方，　　猛火無悲愍， 必燒令燋然

現代漢語譯本：誰見到這樣的事情，能不感到痛苦和煩惱呢？ 即使是極其兇惡的人，愚昧無知地殘害他人， 如果見到如來佛的身軀，也不忍心生起惡念， 更何況是想要加害於他呢？就像月亮被羅睺吞噬， 世人都會感到憤怒和煩惱，但最終還是會恢復平靜。 火坑深達七仞，裡面充滿了熊熊燃燒的火焰， 愿我們都不要進入這裡，要保護自己，也要保護我， 同時也要保護這房子的主人，以及所有一切眾生。

這時，世尊告訴宅神說：『刀、毒、水、火都不能傷害慈悲的心。』隨即說了偈語：

『我守護一切眾生，就像對待自己的獨生子一樣， 即使他們想要傷害我，我也會對他們生起慈悲之心。 煩惱的火焰熾盛燃燒，我會保護他們免受邪惡的侵害， 因為這個緣故，誰的火焰能夠燒傷我呢？』

佛告訴宅神：『你現在應當放下恐懼，我今天像獅子吼一樣，要消除外道的障礙。就像羅睺吞食日月一樣，我絕對不會被尸利鞠多所傷害。如果連這都不能消除，又怎麼能夠降伏魔呢？』安慰了宅神之後，佛就進入了那間房子。當時，外道等人看到佛進入房子，非常高興，互相說道：『沙門瞿曇現在已經進入外門，又到了中門。』佛以無畏的威光，直接進入，毫無疑慮，到了第三道門，靠近了火坑。這時，那個婦人在空房間里，聽到佛世尊到了火坑邊，心中狂亂，心想：『如來現在已經到了火坑，如果腳碰到草，火一定會燃燒起來，哎呀，真是奇怪！』隨即說了偈語：

『現在就要被煙霧吞沒，咳嗽著，眼睛裡流著淚， 火焰燃燒衣服的時候，應當抖擻著把它脫掉。 眼睛看著尋求救護，翻來覆去， 被燒焦之後，威光也消融了。 身體都被焚燒殆盡，頭髮被燒焦脫落， 額頭寬闊的白毫相，現在也完全消失了， 就像白鶴在花上，被火焰燒滅一樣。 面容像清凈圓滿的月亮，眾生看著他的眼睛， 就像美好的甘露，現在卻墜入火焰之中， 驚恐地看著四方，猛烈的火焰沒有絲毫憐憫， 一定會把他燒得焦黑。'

English version: Who, seeing such a thing, could not feel pain and distress? Even the most wicked person, foolishly harming others, If they were to see the body of the Tathagata, they would not bear to harbor evil thoughts, How much less would they want to harm him? It's like the moon being swallowed by Rahu, The world would feel anger and distress, but eventually, they would return to calm. The fire pit is seven fathoms deep, filled with raging flames, May we all not enter here, protect ourselves, and also protect me, And also protect the owner of this house, and all living beings.

At that time, the World Honored One told the house deity: 'Knives, poison, water, and fire cannot harm a compassionate heart.' Then he spoke a verse:

'I protect all living beings, as if they were my only child, Even if they want to harm me, I will still generate compassion for them. The flames of affliction burn fiercely, I will protect them from evil, Because of this reason, whose fire can burn me?'

The Buddha told the house deity: 'You should now let go of your fear. Today, like a lion's roar, I will remove the obstacles of the heretics. Just as Rahu swallows the sun and moon, I will definitely not be harmed by Srikuta. If even this cannot be removed, how can one subdue Mara?' After comforting the house deity, the Buddha entered the house. At that time, the heretics and others, seeing the Buddha enter the house, were very happy and said to each other: 'The Shramana Gautama has now entered the outer gate and has reached the middle gate.' The Buddha, with fearless radiance, entered directly without doubt, reaching the third gate, near the fire pit. At this time, the woman in the empty room, hearing that the World Honored Buddha had reached the edge of the fire pit, was frantic and thought: 'The Tathagata has now reached the fire pit. If his foot touches the grass, the fire will surely ignite. Alas, how strange!' Then she spoke a verse:

'Now he will be swallowed by smoke, coughing, with tears in his eyes, When the flames burn his clothes, he should shake them off. His eyes look for protection, tossing and turning, After being burned, his radiance will also dissolve. His body will be completely burned, his hair will be scorched and fall off, The wide white mark on his forehead will now completely disappear, Like a white crane on a flower, being burned by the flames. His face is like a pure, full moon, living beings look at his eyes, Like beautiful nectar, now fallen into the flames, Looking around in fear, the fierce flames have no pity, They will surely burn him to a crisp.'

---

。　　成煉真金色， 見者靡不悅，　　大人相炳著， 美妙極殊特，　　如是之形容， 今為火燋縮。　　略說而言之， 如似金織納，　　卷疊在一處， 以漸見消滅，　　如月欲盡時。 佛身甚微妙，　　見者身心悅， 如來極奇特，　　世界無倫匹。」

爾時世尊入第三門漸近火坑，諸尼揵子在重閣上，見於如來轉近火坑，心生踴悅，如冢間樹群烏在上，望死人肉慾得啖食。諸尼揵等在重閣上，亦復如是。時富蘭那心生歡喜，而說偈言：

「汝善作幻術，　　迴轉諸世間， 今日沒火坑，　　更能為幻不？」 復有一尼揵，　　而作如是言： 「一足已躡上，　　云何不陷墮？ 為我目不了？　　為是夢幻耶？」

爾時世尊以相輪足躡火坑上，即變火坑為清涼池，滿中蓮華其葉敷榮，鮮明潤澤遍佈池中，其眾蓮華有開敷者，有未開者。尸利鞠多睹斯事已，語富蘭那言：「汝先欲與佛共捔一切智，汝可舍此語。」即說偈言：

「善哉可信解，　　當除瞋恚心， 舍于嫌恨意。　　汝可觀瞿曇， 未曾有之威，　　猛焰變為水， 土悉化成魚，　　坑中諸火炭， 咸變為黑蜂，　　復于池水中， 化作眾蓮華，　　具足有千葉， 遍佈于池中，　　其須甚熾盛， 如秋開敷花，　　百葉甚柔軟， 莊嚴滿此池，　　諸鶴在池中， 皆出和雅音，　　迦蘭陀鳥等， 亦在中游戲，　　舉翅水相灑， 諸蜂圍繞佛，　　出於妙音聲， 鴛鴦相隨逐，　　復自在娛樂

現代漢語譯本：

『煉成的真金色， 看見的人沒有不喜悅的， 大人的相貌光輝燦爛， 美好奇特到了極點， 這樣的容貌， 現在卻被火燒得焦縮。 簡單地說， 就像金絲織成的錦緞， 卷疊在一起， 漸漸地消滅， 如同月亮將要消失的時候。 佛的身軀非常微妙， 看見的人身心喜悅， 如來極其奇特， 世間沒有能與之相比的。』

這時，世尊進入第三道門，漸漸靠近火坑。那些尼犍子在重閣上，看見如來逐漸靠近火坑，心中感到歡喜，就像墳地裡的樹上，一群烏鴉在上面，盼望著死人被吃掉。那些尼犍子在重閣上，也是這樣。這時，富蘭那心中歡喜，就說了偈語：

『你善於施展幻術， 能使世間顛倒， 今天沒入火坑， 還能施展幻術嗎？』

又有一個尼犍子，說了這樣的話：

『一隻腳已經踏上去了， 怎麼沒有陷下去呢？ 是我的眼睛看不清楚嗎？ 還是這是夢幻呢？』

這時，世尊用帶有輪相的腳踏上火坑，立刻把火坑變成清涼的池塘，裡面盛滿了蓮花，蓮葉茂盛，鮮艷潤澤地佈滿池中。那些蓮花有的已經開放，有的還沒有開放。尸利鞠多看到這件事後，對富蘭那說：『你先前想要和佛比試一切智慧，你應該放棄這種說法。』就說了偈語：

『太好了，可以相信和理解， 應當消除嗔恨心， 捨棄嫌隙和怨恨。 你可以看看瞿曇， 他那前所未有的威德， 猛烈的火焰變成了水， 泥土都變成了魚， 坑中的火炭， 都變成了黑色的蜜蜂， 又在池水中， 化作了眾多的蓮花， 都有一千片花瓣， 遍佈在池中， 花須非常茂盛， 像秋天盛開的花朵， 百片花瓣非常柔軟， 莊嚴地佈滿了這個池塘。 池塘里有鶴， 都發出和諧的聲音， 迦蘭陀鳥等， 也在其中嬉戲， 拍打翅膀互相潑水， 蜜蜂圍繞著佛， 發出美妙的聲音， 鴛鴦互相追逐， 自在地娛樂。』 現代漢語譯本：

『煉就的真金色， 看見的人沒有不喜悅的， 大人的相貌光彩照人， 美好奇特到了極點， 這樣的容貌， 如今卻被火燒得焦枯。 簡單來說， 就像金絲織成的錦緞， 卷疊在一起， 逐漸地消滅， 如同月亮將要消失的時候。 佛的身軀非常微妙， 看見的人身心愉悅， 如來極其奇特， 世間沒有能與之相比的。』

這時，世尊進入第三道門，漸漸靠近火坑。那些尼犍子在重閣上，看見如來逐漸靠近火坑，心中感到歡喜，就像墳地裡的樹上，一群烏鴉在上面，盼望著死人被吃掉。那些尼犍子在重閣上，也是這樣。這時，富蘭那心中歡喜，就說了偈語：

『你善於施展幻術， 能使世間顛倒， 今天沒入火坑， 還能施展幻術嗎？』

又有一個尼犍子，說了這樣的話：

『一隻腳已經踏上去了， 怎麼沒有陷下去呢？ 是我的眼睛看不清楚嗎？ 還是這是夢幻呢？』

這時，世尊用帶有輪相的腳踏上火坑，立刻把火坑變成清涼的池塘，裡面盛滿了蓮花，蓮葉茂盛，鮮艷潤澤地佈滿池中。那些蓮花有的已經開放，有的還沒有開放。尸利鞠多看到這件事後，對富蘭那說：『你先前想要和佛比試一切智慧，你應該放棄這種說法。』就說了偈語：

『太好了，可以相信和理解， 應當消除嗔恨心， 捨棄嫌隙和怨恨。 你可以看看瞿曇， 他那前所未有的威德， 猛烈的火焰變成了水， 泥土都變成了魚， 坑中的火炭， 都變成了黑色的蜜蜂， 又在池水中， 化作了眾多的蓮花， 都有一千片花瓣， 遍佈在池中， 花須非常茂盛， 像秋天盛開的花朵， 百片花瓣非常柔軟， 莊嚴地佈滿了這個池塘。 池塘里有鶴， 都發出和諧的聲音， 迦蘭陀鳥等， 也在其中嬉戲， 拍打翅膀互相潑水， 蜜蜂圍繞著佛， 發出美妙的聲音， 鴛鴦互相追逐， 自在地娛樂。』

English version:

'Refined into true gold, Those who see it cannot help but rejoice, The appearance of the great one is radiant, Beautiful and unique to the extreme, Such a countenance, Is now shriveled by the fire. To put it simply, It's like a brocade woven with gold threads, Folded together in one place, Gradually disappearing, Like the moon when it is about to wane. The Buddha's body is very subtle, Those who see it feel joy in body and mind, The Tathagata is extremely unique, There is nothing in the world that can compare.'

At this time, the World Honored One entered the third gate and gradually approached the fire pit. The Nirgranthas were on the upper pavilion, and when they saw the Tathagata approaching the fire pit, their hearts were filled with joy, like a flock of crows on a tree in a graveyard, hoping to eat the dead. The Nirgranthas on the upper pavilion were also like this. At this time, Purana was filled with joy and spoke a verse:

'You are skilled in performing illusions, Able to turn the world upside down, Today you are submerged in the fire pit, Can you still perform illusions?'

Another Nirgrantha spoke these words:

'One foot has already stepped on it, Why hasn't he fallen in? Is it that my eyes cannot see clearly? Or is this a dream?'

At this time, the World Honored One stepped onto the fire pit with his foot bearing the wheel mark, and immediately transformed the fire pit into a cool pond, filled with lotuses, their leaves flourishing, bright and moist, covering the pond. Some of the lotuses were already in bloom, and some were not yet open. When Srikuta saw this, he said to Purana, 'You previously wanted to compete with the Buddha in all wisdom, you should give up this idea.' Then he spoke a verse:

'Excellent, it is believable and understandable, One should eliminate the mind of anger, Abandon suspicion and resentment. You can look at Gautama, His unprecedented power, The fierce flames have turned into water, The soil has all turned into fish, The burning coals in the pit, Have all turned into black bees, And in the pond, They have transformed into many lotuses, Each with a thousand petals, Spread throughout the pond, The stamens are very lush, Like flowers blooming in autumn, The hundred petals are very soft, Adorning this pond. There are cranes in the pond, All emitting harmonious sounds, The Kalanda birds and others, Are also playing in it, Flapping their wings and splashing water, The bees surround the Buddha, Emitting wonderful sounds, The mandarin ducks follow each other, Enjoying themselves freely.' English version:

'Refined into true gold, Those who see it cannot help but rejoice, The appearance of the great one is radiant, Beautiful and unique to the extreme, Such a countenance, Is now shriveled by the fire. To put it simply, It's like a brocade woven with gold threads, Folded together in one place, Gradually disappearing, Like the moon when it is about to wane. The Buddha's body is very subtle, Those who see it feel joy in body and mind, The Tathagata is extremely unique, There is nothing in the world that can compare.'

At this time, the World Honored One entered the third gate and gradually approached the fire pit. The Nirgranthas were on the upper pavilion, and when they saw the Tathagata approaching the fire pit, their hearts were filled with joy, like a flock of crows on a tree in a graveyard, hoping to eat the dead. The Nirgranthas on the upper pavilion were also like this. At this time, Purana was filled with joy and spoke a verse:

'You are skilled in performing illusions, Able to turn the world upside down, Today you are submerged in the fire pit, Can you still perform illusions?'

Another Nirgrantha spoke these words:

'One foot has already stepped on it, Why hasn't he fallen in? Is it that my eyes cannot see clearly? Or is this a dream?'

At this time, the World Honored One stepped onto the fire pit with his foot bearing the wheel mark, and immediately transformed the fire pit into a cool pond, filled with lotuses, their leaves flourishing, bright and moist, covering the pond. Some of the lotuses were already in bloom, and some were not yet open. When Srikuta saw this, he said to Purana, 'You previously wanted to compete with the Buddha in all wisdom, you should give up this idea.' Then he spoke a verse:

'Excellent, it is believable and understandable, One should eliminate the mind of anger, Abandon suspicion and resentment. You can look at Gautama, His unprecedented power, The fierce flames have turned into water, The soil has all turned into fish, The burning coals in the pit, Have all turned into black bees, And in the pond, They have transformed into many lotuses, Each with a thousand petals, Spread throughout the pond, The stamens are very lush, Like flowers blooming in autumn, The hundred petals are very soft, Adorning this pond. There are cranes in the pond, All emitting harmonious sounds, The Kalanda birds and others, Are also playing in it, Flapping their wings and splashing water, The bees surround the Buddha, Emitting wonderful sounds, The mandarin ducks follow each other, Enjoying themselves freely.'

---

。」

爾時富蘭那語尸利鞠多言：「汝今勿為瞿曇幻術之所惑亂。」尸利鞠多於如來所深生敬信，語富蘭那言：「此是幻耶？」答言：「實爾，是幻所作。」尸利鞠多言：「汝是一切智不？」答言：「我是一切智人。」尸利鞠多復語之言：「汝若審是一切智者，聽我所說。」即說偈言：

「汝若一切智，　　亦應知是幻， 汝今何不作，　　如此幻化事？ 汝若不知幻，　　非是一切智。」

時富蘭那辭窮理屈不能加報，諸尼揵等語尸利鞠多：「莫作是語！何以故？是富蘭那實一切智，能一切示現。」尸利鞠多語諸尼揵子言：「汝等故謂此富蘭那是一切智耶？富蘭那者名之為滿，造作諸惡滿於地獄，故名富蘭那。汝等於此滿於惡道富蘭那所生一切智相耶？」尸利鞠多復語之言：「釋種中能安解脫婆伽婆三藐三佛陀所，不生一切種智想耶？」即說偈言：

「叱汝等方去，　　極為無心人， 汝若有心者，　　假使如金剛， 見斯希有事，　　尚應生信敬。 現見於如來，　　為未曾有事， 不生信心者，　　是為極愚癡。」

爾時尼揵等尋各散走，如善咒師令鬼四散，又如日出眾闇自除。時尸利鞠多見尼揵等散走，亦復如是。即說偈言：

「恐怖目視速，　　慞惶欲競馳， 以佛威神力，　　驚怕皆散走。 尼揵今退散，　　亦如魔軍壞， 塵垢坌身體，　　猶著重鎧器。 時諸尼揵等，　　奔突極速疾， 譬如彼𤛆牛，　　在林虻蜇螫

現代漢語譯本 當時，富蘭那對尸利鞠多說：『你不要被瞿曇的幻術迷惑了。』尸利鞠多對如來深信不疑，問富蘭那：『這是幻術嗎？』富蘭那回答說：『確實是，是幻術所為。』尸利鞠多又問：『你是一切智者嗎？』富蘭那回答說：『我是一切智者。』尸利鞠多接著說：『如果你真是一切智者，就聽我說。』於是說了偈語： 『你若是一切智，也應該知道這是幻術，你為什麼不做這樣的幻化之事呢？如果你不知道幻術，就不是一切智者。』 當時，富蘭那理屈詞窮，無法回答。其他尼犍子對尸利鞠多說：『不要這樣說！為什麼呢？富蘭那確實是一切智者，能示現一切。』尸利鞠多對尼犍子們說：『你們真的認為這個富蘭那是一切智者嗎？富蘭那的意思是『滿』，他造作各種惡行，充滿地獄，所以叫富蘭那。你們竟然在這個充滿惡道的富蘭那身上尋求一切智的相嗎？』尸利鞠多又說：『難道在釋迦族中，能安住解脫的婆伽婆三藐三佛陀那裡，不生起一切種智的想法嗎？』於是說了偈語： 『呵斥你們這些無心之人，你們若有心，即使像金剛一樣堅硬，見到如此稀有的事，也應該生起敬信。現在親眼見到如來，這是前所未有的事，不生信心的人，真是太愚癡了。』 當時，尼犍子們立刻四散逃走，就像善於咒術的人讓鬼四散一樣，又像太陽出來，黑暗自然消除。尸利鞠多看到尼犍子們逃走，也像這樣。於是說了偈語： 『他們驚恐地瞪著眼睛，慌張地想要逃跑，因為佛的威神力，驚嚇得都散開了。尼犍子們現在退散了，就像魔軍被擊潰一樣，身上沾滿了塵土，還穿著厚重的鎧甲。當時，尼犍子們奔跑得非常快，就像被牛虻叮咬的野牛在林中一樣。』

English version At that time, Purana said to Srikuta, 'Do not be deceived by Gautama's illusions.' Srikuta, who had deep faith in the Tathagata, asked Purana, 'Is this an illusion?' Purana replied, 'Indeed, it is done by illusion.' Srikuta then asked, 'Are you omniscient?' Purana replied, 'I am omniscient.' Srikuta continued, 'If you are truly omniscient, then listen to what I say.' And he spoke a verse: 'If you are omniscient, you should also know that this is an illusion. Why don't you perform such illusory acts? If you do not know illusion, you are not omniscient.' At that time, Purana was at a loss for words and could not reply. The other Niganthas said to Srikuta, 'Do not say that! Why? Purana is indeed omniscient and can manifest everything.' Srikuta said to the Niganthas, 'Do you really think this Purana is omniscient? Purana means 'full,' and he commits all kinds of evil deeds, filling hell, hence the name Purana. Do you seek the signs of omniscience in this Purana who is full of evil paths?' Srikuta further said, 'In the Shakya clan, where the Bhagavan Samyak-sambuddha dwells in liberation, do you not conceive of the idea of all-knowing wisdom?' And he spoke a verse: 'I rebuke you, you mindless people. If you had a mind, even if it were as hard as diamond, upon seeing such a rare event, you should have faith and respect. Now, seeing the Tathagata with your own eyes, which is unprecedented, those who do not have faith are extremely foolish.' At that time, the Niganthas immediately scattered and fled, just as a skilled sorcerer makes ghosts scatter, or like the sun rising and darkness naturally disappearing. Srikuta, seeing the Niganthas fleeing, was also like that. And he spoke a verse: 'They stared with terrified eyes, anxiously wanting to flee, because of the Buddha's majestic power, they were all frightened and scattered. The Niganthas are now retreating, just like a defeated demon army, their bodies covered in dust, still wearing heavy armor. At that time, the Niganthas ran very fast, like wild oxen in the forest stung by horseflies.'

---

。 宛轉泥塗身，　　狂走不自停， 如黑雲垂布，　　風吹自然散。」

時尼揵等既散走已，尸利鞠多心懷慚愧，即便思惟：「誰當將我往見世尊？」復作是念：「樹提伽姊先更見佛，我今當共詣世尊所。」作是念已，即向先所閉婦戶前，扣門喚婦，即說偈言：

「善哉汝真是，　　無上妙法器， 由汝有智慧，　　親近奉世尊， 緣我邪見故，　　事諸尼揵等。 汝今速來出，　　共汝供養佛。」

時樹提伽姊聞是偈已，尋即思惟：「尸利鞠多以傷害佛而來誑我。」涕泣不樂，即說偈言：

「汝知我憂惱，　　故來見戲弄， 我今當云何，　　而往見如來？ 尼揵等集時，　　猶如諸蝗蟲， 邪見之熾火，　　滅于釋種燈。」

尸利鞠多語其婦言：「汝寧不知佛神力耶？汝今何故作如是語？」即說偈言：

「世間一切火，　　何能焚燒佛？ 誰能燒金剛？　　誰能舉大地？ 汝觀十力尊，　　摧破諸外道， 火坑四畔邊，　　蓮華皆開敷， 如鵠處花間，　　花𦗨遮繞佛。」

爾時其婦聞此偈已，遙見世尊在蓮花中，踴躍歡喜，而作是言：「佛故不燒。」尸利鞠多嗚噎垂淚，而說偈言：

「世尊金剛體，　　無有能燒者， 由近富蘭那，　　我今自被燒。 如似少濕薪，　　逼近乾薪𧂐， 以火焚燒時，　　兩俱同熾然

現代漢語譯本 『宛轉泥塗身，狂奔不止息，如同黑雲垂落，風吹自然消散。』 當時尼犍等人已經四散逃走，尸利鞠多心中感到慚愧，便思忖道：『誰能帶我去見世尊呢？』他又想到：『樹提伽姊先前見過佛陀，我今天應當和她一起去見世尊。』打定主意后，他便來到先前緊閉的妻子房門前，敲門呼喚妻子，並說了偈語： 『善哉你真是，無上妙法器，因你具智慧，親近侍奉世尊，因我邪見故，事奉尼犍等。你今快出來，與你一同供養佛。』 當時樹提伽姊聽到這偈語后，立刻思忖道：『尸利鞠多因為傷害佛陀而來欺騙我。』她哭泣不樂，便說了偈語： 『你明知我憂愁，卻來戲弄我，我如今該如何，去見如來呢？尼犍等聚集時，猶如群蝗蟲，邪見的熾火，熄滅了釋迦族的明燈。』 尸利鞠多對妻子說：『難道你不知道佛陀的神力嗎？你為何說這樣的話？』他便說了偈語： 『世間一切火，怎能焚燒佛？誰能燒金剛？誰能舉起大地？你看十力尊，摧毀諸外道，火坑四周圍，蓮花都盛開，如同白鶴處花間，花蕊遮繞佛陀。』 當時他的妻子聽到這偈語后，遙見世尊在蓮花之中，歡喜雀躍，便說道：『佛陀果然不會被燒燬。』尸利鞠多嗚咽垂淚，說了偈語： 『世尊金剛之體，沒有能燒燬的，因為親近富蘭那，我如今自己被燒。如同少許濕柴，靠近乾燥的柴堆，當火燃燒時，兩者一同熾熱。』

English version 'Rolling in the mud, running wildly without stopping, like dark clouds hanging low, scattered naturally by the wind.' At that time, the Niganthas had already scattered and fled. Śrīgupta felt ashamed and thought, 'Who can take me to see the World Honored One?' Then he thought, 'Sister Śrīmatī has seen the Buddha before, I should go with her to see the World Honored One today.' Having made up his mind, he went to the door of his wife's room, which had been closed earlier, knocked on the door and called out to his wife, and spoke a verse: 'Excellent, you are truly, a vessel of the supreme Dharma, because you have wisdom, you are close to and serve the World Honored One, because of my wrong views, I served the Niganthas. Now you come out quickly, and together we will make offerings to the Buddha.' At that time, when Sister Śrīmatī heard this verse, she immediately thought, 'Śrīgupta is deceiving me, having come to harm the Buddha.' She wept with displeasure and spoke a verse: 'You know my sorrow, yet you come to mock me, how can I now, go to see the Tathagata? When the Niganthas gathered, they were like locusts, the blazing fire of wrong views, extinguished the lamp of the Shakya clan.' Śrīgupta said to his wife, 'Do you not know the Buddha's divine power? Why do you speak like this?' He then spoke a verse: 'How can any fire in the world, burn the Buddha? Who can burn diamond? Who can lift the earth? Look at the Ten-Powered One, destroying all the heretics, around the fire pit, lotuses are all blooming, like a swan among the flowers, the flower stamens surround the Buddha.' At that time, when his wife heard this verse, she saw the World Honored One in the lotus from afar, and she was overjoyed and said, 'The Buddha indeed cannot be burned.' Śrīgupta sobbed and wept, and spoke a verse: 'The World Honored One's body is like diamond, no one can burn it, because of being close to Pūraṇa, I am now being burned myself. Like a little damp firewood, close to a pile of dry firewood, when the fire burns, both become ablaze.'

---

。」

爾時其婦疾出重屋，到世尊所頂禮佛足，䠒跪合掌瞻仰尊顏，而說偈言：

「得睹威顏者，　　世間皆信敬， 由我今有福，　　還得聞音聲， 面如凈滿月，　　我今得睹見， 我今有福故，　　還得睹世尊。 相好莊嚴身，　　設當見滅壞， 惡名遍充滿，　　燒滅我等身。」

爾時其婦供具以備，請佛世尊及比丘眾請令就坐，語其夫言：「聖子！汝可來入頂禮佛足。」尸利鞠多涕泣盈目，而說偈言：

「我今造火坑，　　規害世尊命， 今當以何面，　　可復得相見？」

爾時其婦語其夫言：「聖子可舍疑惑，佛婆伽婆終無嫌恨。」即說偈言：

「譬如空中手，　　無有觸礙處， 諸佛法亦爾，　　佛於一切法， 無染亦無著，　　離世之八法， 如蓮華處水。　　昔時提婆達， 瞋恚心所盲，　　為欲害佛故， 機關轉大石，　　當上空中下， 不能傷害佛。　　如彼羅睺羅， 即是如來子，　　佛於此二人， 等心無憎愛，　　視彼怨與親， 左右眼無異。　　于諸眾生所， 慈悲過一子，　　終不于汝所， 而有憎惡心。　　是故不宜懼。」

爾時尸利鞠多以慚愧故，曲體隨婦口唇乾燋，深生愧恥，行步遷遲，如將沒地舉身戰掉，卑下低心極為驚怖，五體投地哀慟號泣，而說偈言：

「寧抱持熾火，　　並及瞋毒蛇， 終不近惡友。　　我今為惡友， 毒蛇之所螫，　　依歸善良醫， 望得除毒害

現代漢語譯本： 那時，她的妻子急忙從內室出來，來到世尊面前，頂禮佛足，跪地合掌，瞻仰著佛陀莊嚴的容顏，並以偈頌說道： 『能夠瞻仰到您威嚴的容顏，世間都會生起敬信之心。 因為我今生有福報，還能聽聞您的音聲。 您的面容如同清凈圓滿的明月，我今天能夠親眼見到。 因為我今生有福報，還能瞻仰到世尊。 您相好莊嚴的身體，即使見到它壞滅， 惡名也會遍佈，燒燬我們這些人的身體。』 這時，她的妻子準備好供品，請佛世尊和比丘僧眾入座，並對她的丈夫說：『聖子！你可以進來頂禮佛足。』尸利鞠多淚流滿面，哽咽著說道： 『我今天設定火坑，想要加害世尊的性命， 現在我用什麼面目，還能再見到您呢？』 這時，她的妻子對她的丈夫說：『聖子，你可以放下疑惑，佛陀是不會有任何嫌恨的。』並以偈頌說道： 『譬如空中的手，沒有觸碰和障礙之處， 諸佛的法也是如此，佛陀對於一切法， 沒有染著也沒有執著，遠離世間的八法， 如同蓮花生長在水中。從前提婆達多， 被嗔恚之心矇蔽，爲了加害佛陀， 轉動機關推動大石，從空中落下， 也不能傷害佛陀。如同羅睺羅， 是如來的兒子，佛陀對於這二人， 平等對待沒有憎恨和愛戀，看待怨敵和親人， 如同左右眼沒有差別。對於一切眾生， 慈悲勝過對待自己的獨子，終究不會對你， 產生憎惡之心。所以你不應該恐懼。』 這時，尸利鞠多因為慚愧的緣故，身體彎曲，跟隨妻子，嘴唇乾裂，內心深感愧疚，行走遲緩，如同要沒入地中，全身顫抖，卑微低下，內心極為驚恐，五體投地，哀慟號泣，並以偈頌說道： 『寧願抱持熾熱的火焰，以及充滿嗔恨的毒蛇， 終究不願親近惡友。我今天因為惡友， 被毒蛇所咬傷，依歸善良的醫生， 希望能夠解除毒害。』

English version: At that time, his wife quickly came out from the inner chamber, went to the World Honored One, bowed at the Buddha's feet, knelt with palms together, gazed upon the Venerable One's face, and spoke in verse: 'Those who behold your majestic countenance, the world will all have faith and reverence. Because I have merit in this life, I can still hear your voice. Your face is like a pure and full moon, I am able to see it today. Because I have merit in this life, I can still behold the World Honored One. Your body adorned with auspicious marks, even if it is seen to perish, Evil names will spread everywhere, burning our bodies.' At this time, his wife prepared offerings, invited the World Honored Buddha and the assembly of monks to be seated, and said to her husband, 'Holy son! You may come in and bow at the Buddha's feet.' Śrīgupta, with tears filling his eyes, said in verse: 'I have set up a fire pit today, intending to harm the life of the World Honored One, Now with what face can I ever see you again?' At this time, his wife said to her husband, 'Holy son, you can let go of your doubts, the Buddha Bhagavan has no resentment.' And she spoke in verse: 'Like a hand in the sky, there is no place of touch or obstruction, The Dharma of all Buddhas is also like this, the Buddha towards all dharmas, Has no attachment nor clinging, is apart from the eight worldly dharmas, Like a lotus flower in water. In the past, Devadatta, Was blinded by anger, in order to harm the Buddha, Turned a mechanism to push a large stone, from the sky it fell, But could not harm the Buddha. Like Rahula, Who is the son of the Tathagata, the Buddha towards these two, Is equal in mind without hatred or love, viewing enemies and relatives, Like the left and right eyes without difference. Towards all sentient beings, Compassion surpasses that for an only child, ultimately will not towards you, Have any hatred. Therefore, you should not fear.' At this time, Śrīgupta, out of shame, bent his body, followed his wife, his lips parched, feeling deep shame, walking slowly, as if sinking into the ground, his whole body trembling, humble and low, extremely frightened, prostrated himself on the ground, weeping and wailing, and spoke in verse: 'Rather hold burning flames, and venomous snakes full of anger, Than be close to evil friends. Today, because of evil friends, I have been bitten by a venomous snake, I rely on a good doctor, Hoping to remove the poison.'

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。　　三界之真濟， 愿重見哀愍，　　我作重過惡， 唯愿垂悲顧，　　今聽我懺悔。」

爾時世尊顏色和悅，告尸利鞠多言：「聖子！汝勿憂怖。」即說偈言：

「起起我無瞋，　　久舍怨親心， 右以栴檀涂，　　左以利刀割， 於此二人中，　　其心等無異。

「如我今者不為希有，已斷結使無增減心。昔我為于白象之時，毒螫所中害，猶以二腳覆護獵者使不傷害；又作龜身，為人分割支節悉解，不起瞋心；復作羆身憐彼厄人，時彼厄人示獵師處，不起瞋心；作仙人時，手足耳鼻悉為劓毀，猶尚不起毫釐許瞋。我于往昔為一切施婆羅門所斬項時，無有恚恨，況於今日斷一切結，而當於汝有嫌恨心？譬如虛空不受塵垢，猶如蓮華不為水著，我離八法其事亦爾。」時尸利鞠多叉手合掌白佛言：「世尊！若垂憐愍，且待須臾更當造食。」佛告尸利鞠多言：「汝不遣使白我食時到耶？」答言：「實爾。我本實遣人請佛，作不饒益事。」佛告尸利鞠多言：「然我已斷無利之事，汝今作何不饒益耶？」即說偈言：

「我今愚所造，　　屠獵所不造， 過是惡所作，　　以毒置食中， 不能有所傷，　　便為自害己。」

爾時世尊告尸利鞠多言：「汝今所施宜應是時。」尸利鞠多言：「世尊！我所施食悉有毒藥。」世尊復說偈言：

「婆須吉龍王，　　瞋恚極盛時， 如此之猛毒，　　不能傷害我。 我今修慈心，　　如何唱施藥？ 我以大慈果，　　今當用示汝

現代漢語譯本：『三界真正的救濟者啊，愿您再次展現您的慈悲憐憫。我犯下了深重的罪過，只願您垂憐顧念，現在聽我懺悔。』 這時，世尊面色和悅，告訴尸利鞠多說：『聖子！你不要憂愁恐懼。』隨即說了偈語： 『我已不起瞋恨之心，早已捨棄了怨親的分別心。右手塗上栴檀香，左手用利刀割，對於這兩人，我的心平等沒有差別。 『像我今天這樣不覺得稀奇，是因為我已經斷除了煩惱，心中沒有增減。過去我做白象的時候，被毒刺所傷，仍然用兩腳保護獵人，不讓他受到傷害；又做烏龜的時候，被人分割肢體，全部解開，也不起瞋恨心；又做熊的時候，憐憫那些受困的人，當時那些受困的人向獵人指明我的位置，我也不起瞋恨心；做仙人的時候，手腳耳朵鼻子都被割掉，仍然沒有絲毫的瞋恨。我過去被一切施婆羅門斬首的時候，都沒有怨恨，何況今天我已經斷除了一切煩惱，怎麼會對你懷有嫌恨之心呢？譬如虛空不沾染塵垢，猶如蓮花不被水沾濕，我遠離八法也是如此。』 這時，尸利鞠多雙手合十，對佛說：『世尊！如果垂憐憐憫，請稍等片刻，我再去準備食物。』佛告訴尸利鞠多說：『你不是派人來告訴我吃飯的時間到了嗎？』回答說：『確實如此。我本來是派人請佛，卻做了沒有利益的事情。』佛告訴尸利鞠多說：『然而我已經斷除了沒有利益的事情，你現在做了什麼沒有利益的事情呢？』隨即說了偈語： 『我今天愚癡所做的事情，是屠夫獵人都不做的，超過了那些惡行，把毒藥放在食物中，不能傷害到我，反而會傷害自己。』 這時，世尊告訴尸利鞠多說：『你現在所施捨的食物應該正是時候。』尸利鞠多說：『世尊！我所施捨的食物都含有毒藥。』世尊又說了偈語： 『婆須吉龍王，瞋恨極其旺盛的時候，如此猛烈的毒藥，也不能傷害我。我現在修習慈悲心，怎麼會說是施捨毒藥呢？我以大慈悲的果報，現在將要用來向你展示。』

English version: 『O true savior of the three realms, may you once again show your compassion and mercy. I have committed grave offenses, I only wish that you would look upon me with pity, and now hear my repentance.』 At that time, the World Honored One, with a pleasant countenance, said to Śrīgupta: 『Holy son! Do not be worried or afraid.』 Then he spoke a verse: 『I have no anger arising, I have long abandoned the distinction between enemies and loved ones. With my right hand I apply sandalwood paste, and with my left hand I cut with a sharp knife, towards these two people, my mind is equal and without difference.』 『That I am not surprised by this today is because I have already severed the bonds of affliction, and my mind has no increase or decrease. In the past, when I was a white elephant, I was injured by a poisonous sting, yet I still used my two feet to protect the hunter, preventing him from being harmed; and when I was a turtle, my limbs were cut and all were severed, yet I did not give rise to anger; and when I was a bear, I pitied those who were in distress, and when those in distress pointed out my location to the hunter, I did not give rise to anger; when I was an ascetic, my hands, feet, ears, and nose were all cut off, yet I still did not have the slightest bit of anger. In the past, when I was beheaded by all the Śramaṇa Brahmins, I had no resentment, how much less today, having severed all afflictions, would I harbor resentment towards you? Just as the void does not become stained by dust, like a lotus flower is not wetted by water, my detachment from the eight worldly concerns is also like this.』 At that time, Śrīgupta, with his palms together, said to the Buddha: 『World Honored One! If you would show compassion and mercy, please wait a moment, and I will prepare food again.』 The Buddha said to Śrīgupta: 『Did you not send someone to tell me that it was time to eat?』 He replied: 『Indeed. I originally sent someone to invite the Buddha, but I did something that was not beneficial.』 The Buddha said to Śrīgupta: 『However, I have already severed things that are not beneficial, what have you done now that is not beneficial?』 Then he spoke a verse: 『What I have done today in my foolishness, even butchers and hunters would not do, it surpasses those evil deeds, putting poison in the food, it cannot harm me, but will instead harm oneself.』 At that time, the World Honored One said to Śrīgupta: 『The food you are offering now should be the right time.』 Śrīgupta said: 『World Honored One! The food I am offering all contains poison.』 The World Honored One then spoke a verse: 『When the Nāga king Vasuki』s anger is at its peak, such fierce poison cannot harm me. Now I cultivate a mind of loving-kindness, how can it be said that I am offering poison? With the fruit of great compassion, I will now use it to show you.』

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。」

時尸利鞠多即持毒飯往詣佛前，涕淚悲泣，而說偈言：

「我今持毒飯，　　功德之伏藏， 我心極為惡，　　毒飯以標相。 佛以滅三毒，　　神足除飯毒， 食之能令我，　　使得不動心。」

佛告諸比丘：「汝等待唱僧跋然後可食。」即說偈言：

「在於上座前，　　而唱僧跋竟， 眾毒自消除，　　汝今儘可食。」

僧跋已竟，佛及眾僧盡皆飲食。時尸利鞠多上下觀察而作是念：「今此眾中得無為毒所中者不？」見諸眾僧皆悉安隱不為毒中，倍增信敬深生歡喜。爾時世尊作是思惟：「尸利鞠多得信敬心受緣時至，當何所作？我當爲滅煩惱之火除邪見毒。」佛如應為說四真諦法，聞法信解斷見諦結，除身見毒滅諸結火。時尸利鞠多以得見諦，即說偈言：

「我度于愚癡，　　及以邪見海， 不畏於惡道。　　我欲入黑闇， 遇佛得大明，　　欲入于大火， 反獲涼冷池。　　嗚呼佛大人， 嗚呼法清凈，　　不能具廣說， 我今但略說。　　我本欲與毒， 而獲甘露食，　　斗諍應失財， 反得於大利。　　是故親近佛， 眾生慧眼開，　　而得睹正道。」

大莊嚴論經卷第十四

（六八）

複次，佛出於世最是希有，雖是女人諸重結使猶得解脫。

我昔曾聞，佛之姨母瞿曇彌比丘尼，將入涅槃時，種種莊嚴欲令勝妙。爾時世尊四眾圍繞在大眾中啑，時瞿曇彌比丘尼聞佛啑聲，以其養佛愛子之故而作是言：「長壽世尊！」如是之聲轉轉乃至梵天

現代漢語譯本 這時，尸利鞠多拿著毒飯來到佛前，痛哭流涕，並說了偈語： 『我今天拿著毒飯，是功德的伏藏，我的心極其邪惡，用毒飯來作為標誌。 佛能滅除三毒，用神足消除飯毒，吃了它能使我，得到不動搖的心。』 佛告訴眾比丘：『你們等唱完僧跋之後才可以吃。』接著說了偈語： 『在上座前，唱完僧跋之後，所有的毒都會自行消除，你們現在都可以吃了。』 僧跋結束后，佛和眾僧都吃了飯。這時，尸利鞠多上下觀察，心想：『現在這些人中，有沒有被毒害的呢？』他看到眾僧都安然無恙，沒有中毒，更加信服敬佩，內心非常歡喜。 這時，世尊心想：『尸利鞠多已經產生了信敬之心，接受教化的時機到了，我應該怎麼做呢？我應該為他滅除煩惱之火，消除邪見之毒。』 佛陀就為他宣說了四真諦法，他聽聞佛法后，信解了真理，斷除了見諦的束縛，消除了身見之毒，滅除了各種煩惱之火。 這時，尸利鞠多因為證得了真理，就說了偈語： 『我度過了愚癡和邪見的海洋，不再畏懼惡道。我本想進入黑暗，卻遇到了佛陀得到了光明，本想進入大火，反而獲得了清涼的池水。 嗚呼，佛陀真是偉大的人啊！嗚呼，佛法真是清凈啊！我無法完全詳細地說出來，現在只能簡單地說一說。 我本來想給您毒藥，卻得到了甘露般的食物，本應因爭鬥而失去錢財，反而得到了巨大的利益。所以，親近佛陀，眾生的智慧之眼就會開啟，從而能夠看到正道。』 《大莊嚴論經》卷第十四 （六八） 此外，佛陀出現在世間是最為稀有的，即使是女人，也能解脫各種深重的煩惱束縛。 我曾經聽說，佛陀的姨母瞿曇彌比丘尼，在即將涅槃的時候，用各種莊嚴來裝飾自己，想要顯得更加殊勝美妙。 當時，世尊被四眾弟子圍繞著，在大眾中打了個噴嚏，瞿曇彌比丘尼聽到佛陀的噴嚏聲，因為她養育佛陀的愛子之情，就說：『世尊長壽！』這樣的聲音傳遍了，甚至傳到了梵天。

English version At that time, Śrīgupta, holding the poisoned rice, went before the Buddha, weeping and wailing, and spoke in verse: 'Today I hold poisoned rice, a hidden store of merit. My heart is extremely evil, using poisoned rice as a sign. The Buddha can extinguish the three poisons, using his divine power to remove the poison from the rice. Eating it can make me attain an unshakeable mind.' The Buddha told the monks, 'Wait until the Saṃgha-bhaṇḍa is chanted before eating.' Then he spoke in verse: 'After chanting the Saṃgha-bhaṇḍa before the senior monks, all the poison will naturally disappear. Now you can all eat.' After the Saṃgha-bhaṇḍa was completed, the Buddha and the monks all ate the food. At this time, Śrīgupta looked around, thinking, 'Among these people, is there anyone who has been poisoned?' Seeing that all the monks were safe and unharmed, he became even more convinced and respectful, and his heart was filled with joy. At this time, the World Honored One thought, 'Śrīgupta has developed faith and respect, and the time for him to receive teachings has arrived. What should I do? I should extinguish the fire of his afflictions and remove the poison of his wrong views.' The Buddha then explained the Four Noble Truths to him. After hearing the Dharma, he understood the truth, broke the bonds of wrong views, eliminated the poison of self-view, and extinguished the fires of all afflictions. At this time, Śrīgupta, having attained the truth, spoke in verse: 'I have crossed the ocean of ignorance and wrong views, and I am no longer afraid of evil paths. I originally wanted to enter darkness, but I encountered the Buddha and obtained light. I originally wanted to enter a great fire, but instead I obtained a cool pool. Alas, the Buddha is truly a great person! Alas, the Dharma is truly pure! I cannot fully explain it in detail, so I can only briefly say a few words. I originally wanted to give you poison, but I received food like nectar. I should have lost wealth due to conflict, but instead I received great benefit. Therefore, by being close to the Buddha, the wisdom eyes of sentient beings will open, and they will be able to see the right path.' The Great Adornment Sutra, Volume 14 (68) Furthermore, the appearance of a Buddha in the world is most rare. Even women can be liberated from all deep-seated afflictions. I once heard that the Buddha's aunt, the Bhikkhuni Gotami, when she was about to enter Nirvana, adorned herself with various decorations, wanting to appear even more magnificent and wonderful. At that time, the World Honored One was surrounded by the fourfold assembly, and sneezed in the midst of the assembly. When the Bhikkhuni Gotami heard the Buddha's sneeze, because of her love for the Buddha whom she had raised, she said, 'May the World Honored One live long!' This sound spread, even reaching the Brahma realm.

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。佛告瞿曇彌言：「此非敬佛咒愿之法。」即說偈言：

「應當勤精進，　　調伏於我心， 勤修堅實法，　　苦行於精進。 見於聲聞眾，　　悉皆共和合， 敬禮于佛時，　　應作如是愿。」

爾時瞿曇彌比丘尼作是念：「聲聞眾和合名為禮佛者，世尊猶不使聲聞眾和合，不欲見其有別離故；以是之故我不欲見佛入涅槃。曼佛世尊聲聞之眾未有墮落者，以是義故我應在前入于涅槃。」爾時尼僧伽藍神，知瞿曇彌欲入涅槃，悲泣涕淚墮比丘尼衣上。時比丘尼觀察此神，以何因緣淚墮在衣？觀察是已知瞿曇彌欲入涅槃。時五百比丘尼，悉皆往詣瞿曇彌比丘尼所。時瞿曇彌語諸比丘尼言：「四大毒蛇篋難可久居，是故我今欲入涅槃。此神有柔軟心，是故墮淚在汝衣上。」五百比丘尼言：「我等同時出家，莫舍我等先入涅槃。」即說偈言：

「我等共出家，　　俱離無明闇， 我等今共往，　　涅槃安隱城。 生死苦惱眾，　　處於有稠林， 云何而獨往，　　趣于甘露跡？ 汝等於今者，　　云何盡涅槃？ 汝若欲涅槃，　　我亦共汝去。」

爾時瞿曇彌與五百比丘尼，從坐而起離於本處，即與住處神別：「我今于最後與屋別去。」天神言：「汝欲何去？」時比丘尼言：「我當詣彼不老不死無病無苦及愛憎處，亦無愛別離，我欲往至涅槃處

現代漢語譯本：佛陀告訴瞿曇彌說：『這不是敬佛祈願的方法。』隨即說了偈語：『應當勤奮精進，調伏自己的心，勤修堅實的佛法，在精進中苦行。見到聲聞弟子們，都能夠和合相處，在禮敬佛陀的時候，應當這樣發願。』 當時，瞿曇彌比丘尼心想：『聲聞弟子們和合相處才算是禮敬佛陀，世尊尚且不讓聲聞弟子們和合，是不想看到他們有分離。因此，我不願意見到佛陀入涅槃。如果佛陀世尊的聲聞弟子們沒有墮落，那麼我應該先入涅槃。』當時，尼僧伽藍神知道瞿曇彌想要入涅槃，悲傷地哭泣，眼淚滴落在比丘尼的衣服上。比丘尼觀察這位神，是什麼原因眼淚滴落在衣服上？觀察后才知道瞿曇彌想要入涅槃。當時，五百位比丘尼都前往瞿曇彌比丘尼那裡。瞿曇彌對比丘尼們說：『四大毒蛇之軀難以長久居住，所以我現在想要入涅槃。這位神有柔軟的心，所以眼淚滴落在你們的衣服上。』五百位比丘尼說：『我們同時出家，不要捨棄我們先入涅槃。』隨即說了偈語：『我們一同出家，一同遠離無明的黑暗，我們現在一同前往，涅槃安穩的城池。生死苦惱的眾生，處於有如稠密的樹林中，怎麼能獨自前往，走向甘露的足跡？你們現在，怎麼能獨自入涅槃？如果你們想要涅槃，我們也和你們一同去。』 當時，瞿曇彌和五百位比丘尼，從座位上起身，離開原來的地方，就和住處的神告別：『我現在最後一次和房屋告別。』天神說：『你們想要去哪裡？』比丘尼說：『我將前往那個沒有衰老、沒有死亡、沒有疾病、沒有痛苦和愛憎的地方，也沒有愛別離，我想要前往涅槃之處。』

English version: The Buddha said to Gotami, 'This is not the way to venerate the Buddha with prayers.' Then he spoke in verse: 'One should diligently strive, subdue one's own mind, diligently cultivate the solid Dharma, and practice asceticism in diligence. When seeing the assembly of Shravakas, all being in harmony, when paying homage to the Buddha, one should make such a vow.' At that time, the Bhikkhuni Gotami thought, 'The harmony of the Shravaka assembly is considered as paying homage to the Buddha. The World Honored One does not even allow the Shravaka assembly to be in harmony, because he does not want to see them separated. Therefore, I do not wish to see the Buddha enter Nirvana. If the World Honored One's Shravaka disciples have not fallen, then I should enter Nirvana first.' At that time, the guardian deity of the nunnery knew that Gotami wanted to enter Nirvana, and wept with sorrow, tears falling on the Bhikkhunis' robes. The Bhikkhunis observed this deity, wondering why tears were falling on their robes? After observing, they knew that Gotami wanted to enter Nirvana. At that time, five hundred Bhikkhunis all went to Bhikkhuni Gotami. Gotami said to the Bhikkhunis, 'This body of the four great poisonous snakes is difficult to dwell in for long, therefore I now wish to enter Nirvana. This deity has a soft heart, therefore tears are falling on your robes.' The five hundred Bhikkhunis said, 'We ordained at the same time, do not abandon us and enter Nirvana first.' Then they spoke in verse: 'We ordained together, together we left the darkness of ignorance, we now go together, to the peaceful city of Nirvana. The beings suffering in birth and death, are in a dense forest, how can you go alone, towards the path of nectar? How can you now enter Nirvana alone? If you wish to enter Nirvana, we will go with you.' At that time, Gotami and the five hundred Bhikkhunis, rose from their seats, left their original place, and bid farewell to the deity of the dwelling: 'I am now saying goodbye to the house for the last time.' The deity said, 'Where do you wish to go?' The Bhikkhunis said, 'I will go to that place where there is no old age, no death, no sickness, no suffering, no love or hatred, and no separation from loved ones, I wish to go to the place of Nirvana.'

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。」時諸凡夫比丘尼即時發聲：「嗚呼怪哉！一剎那頃比丘尼僧坊皆悉空虛，譬如空中星流滅於四方，瞿曇彌比丘尼與五百比丘尼俱共往去，如恒伽河與五百河俱入大海。」爾時諸優婆夷頂禮瞿曇彌足：「愿當憐愍莫舍我等。」諸比丘尼安慰諸優婆夷言：「汝等今者非是憂時。」即說偈言：

「我等已知苦，　　斷集之繫縛， 以修八正道，　　得證於滅諦， 所作事已辦，　　汝等莫憂苦。 曼佛眾未闕，　　牟尼法藏住， 世尊在於世，　　我當入涅槃。 憍陳如比丘，　　及與阿富等， 如是無垢人，　　未有墮落者， 我欲入涅槃。　　難陀羅睺羅， 阿難三摩陀，　　及與阿難陀， 如是等在世，　　我當入涅槃。 牟尼得安隱，　　比丘僧和合， 壞於外道翅，　　邪道亦退散， 一最種未絕，　　我今入涅槃， 正是盛好時。　　我心願解脫， 今以得滿足，　　汝等今何故， 悲泣而墮淚？　　擊于歡喜鼓， 其音未斷絕，　　我趣解脫坊， 今正是其時。　　汝等不應愁， 汝等若念我，　　應當勤護法， 使法久住者，　　即是念於我。 是故應精勤，　　當勤護正法。 佛以憐愍故，　　聽女人出家， 汝等宜護戒，　　勿使人罵辱， 乃至於後世，　　莫使罵女人。」

爾時諸比丘尼安慰余比丘尼及諸優婆夷

現代漢語譯本 當時，那些凡夫俗子的比丘尼們立刻發出聲音：『哎呀，真是奇怪啊！一剎那間，比丘尼僧團的住所都空了，就像空中的流星消逝在四方一樣。瞿曇彌比丘尼和五百位比丘尼一起離開了，就像恒河和五百條河流一起流入大海。』那時，那些優婆夷們頂禮瞿曇彌的腳，說：『希望您能憐憫我們，不要捨棄我們。』比丘尼們安慰那些優婆夷說：『你們現在不是悲傷的時候。』接著說了偈語： 『我們已經瞭解了苦，斷除了集諦的束縛，通過修習八正道，證得了滅諦。該做的事情已經做完，你們不要憂愁悲傷。佛陀的僧團沒有缺失，牟尼的法藏仍然存在，世尊還在世間，我將要進入涅槃。憍陳如比丘，以及阿富等人，這些沒有污垢的人，沒有墮落的，我將要進入涅槃。難陀、羅睺羅、阿難、三摩陀，以及阿難陀等人都在世，我將要進入涅槃。牟尼得到安穩，比丘僧團和合，摧毀了外道的勢力，邪道也退散了，佛陀的血脈沒有斷絕，我現在進入涅槃，正是最好的時候。我的心願是解脫，現在已經滿足了，你們現在為什麼悲傷哭泣呢？敲響歡喜的鼓，那聲音還沒有斷絕，我將前往解脫的住所，現在正是時候。你們不應該憂愁，你們如果想念我，就應當勤奮地守護佛法，使佛法長久住世，那就是想念我。所以應當精進，應當勤奮地守護正法。佛陀因為憐憫的緣故，允許女人出家，你們應當守護戒律，不要讓人辱罵，乃至到後世，不要讓人辱罵女人。』 當時，那些比丘尼安慰其他的比丘尼和優婆夷們。

English version At that time, those ordinary bhikkhunis immediately exclaimed, 'Oh, how strange! In an instant, the bhikkhuni monastery is completely empty, like stars in the sky vanishing in all directions. Bhikkhuni Gotami and five hundred bhikkhunis have departed together, like the Ganges River and five hundred rivers flowing into the ocean.' Then, those laywomen bowed at the feet of Gotami, saying, 'We beseech you to have compassion and not abandon us.' The bhikkhunis comforted the laywomen, saying, 'Now is not the time for you to grieve.' Then they spoke these verses: 'We have understood suffering, severed the bonds of accumulation, through cultivating the Noble Eightfold Path, we have attained the cessation of suffering. What needed to be done is done, you should not worry or grieve. The Buddha's Sangha is not lacking, the Muni's Dharma treasure remains, the World Honored One is still in the world, I am about to enter Nirvana. Bhikkhu Kondanna, and Aafu and others, these undefiled people, who have not fallen, I am about to enter Nirvana. Nanda, Rahula, Ananda, Samatha, and Ananda and others are still in the world, I am about to enter Nirvana. The Muni has attained peace, the Bhikkhu Sangha is in harmony, the power of external paths has been destroyed, and the wrong paths have also dispersed, the Buddha's lineage has not been cut off, I am now entering Nirvana, it is the best time. My heart's desire is liberation, now it is fulfilled, why are you now weeping and crying? Strike the drums of joy, the sound has not yet ceased, I am going to the abode of liberation, now is the time. You should not be sad, if you miss me, you should diligently protect the Dharma, so that the Dharma may long abide in the world, that is to miss me. Therefore, you should be diligent, you should diligently protect the true Dharma. Because of compassion, the Buddha allowed women to leave home, you should protect the precepts, do not let people insult you, even in future lives, do not let people insult women.' At that time, those bhikkhunis comforted the other bhikkhunis and laywomen.

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。時五百比丘尼，猶如行花樹，往詣佛所，正郁多羅僧，頂禮佛足，長跪合掌，而說偈言：

「我今是佛母，　　如來是我父， 我從法流生，　　我乳養色身， 佛養我法身，　　我乳於世尊， 止渴須臾間，　　佛以法乳我， 經常無飢渴，　　永斷于恩愛。 我今以略說，　　我雖以乳養， 報恩以極大，　　愿使一切女， 得子猶如佛，　　羅摩與阿純， 婆須等諸母，　　處於有海中， 輪迴無終始，　　我意于子緣， 得度生死海。　　女人極貴者， 名稱人帝婦，　　一切種智母， 此名不可得，　　我今已獲得。 意願若大小，　　然我悉滿足， 今者欲涅槃，　　白佛使令知。 足如蓮花葉，　　相輪盡炳著， 愿為我心足，　　最後以頂禮， 最後之恭敬，　　深信而頂禮， 頂禮婆伽婆，　　身如真金聚， 愿開郁多羅，　　現身使我見， 善觀如來身，　　我今趣寂滅。」

爾時如來身具三十二相、八十種好，開郁多羅僧。時瞿曇彌已見佛身，頂禮佛足白言：「世尊！我入涅槃。」佛告瞿曇彌：「汝欲涅槃，我隨汝意。眾僧無減少，如月欲盡，漸漸沒時無有遺余。弟子先去我最後往。如諸商人，商人在道，商主隨後。」時五百比丘尼繞佛世尊，如繞須彌。既繞佛已在如來前立，瞻仰尊顏無有厭足，聽聞法聲亦復無厭。得滿足已，獲法味故，難陀、羅睺羅、阿難陀、三摩提拔陀，頂禮求懺謝，一切諸聖眾，猶如不掉，寂靜默然住

現代漢語譯本：當時，五百位比丘尼，如同盛開的花樹一般，來到佛陀所在之處，整理好她們的袈裟，頂禮佛足，長跪合掌，並以偈頌說道： 『我如今是佛的母親，如來是我的父親，我從佛法之流而生，我用乳汁養育了色身，佛陀養育了我的法身，我曾以乳汁供養世尊，只是短暫地止渴，佛陀卻以法乳滋養我，使我經常沒有飢渴，永遠斷絕了恩愛。我今天略微地說，我雖然用乳汁養育了您，但您報答的恩情極其深重，我願使一切女子，所生的兒子都像佛陀一樣，像羅摩和阿純，婆須等諸位母親，她們身處生死輪迴的苦海中，輪迴沒有終結，我希望通過與兒子的因緣，能夠度脫生死的苦海。女人中最尊貴的，是被稱為人帝之妻，一切智慧的母親，這個名號難以獲得，而我如今已經獲得。心中的願望，無論大小，我都已經滿足，現在想要進入涅槃，稟告佛陀，讓您知曉。您的足如蓮花葉，輪相都清晰地顯現，愿您滿足我的心願，最後一次頂禮，最後一次恭敬，以深信之心頂禮，頂禮世尊，您的身體如同真金堆積，愿您打開袈裟，顯現您的身體讓我看見，讓我好好地瞻仰如來的身體，我如今將要進入寂滅。』 那時，如來身體具足三十二相、八十種好，打開了袈裟。瞿曇彌看到佛身之後，頂禮佛足說道：『世尊！我將進入涅槃。』佛陀告訴瞿曇彌：『你想要涅槃，我隨你的意願。僧眾不會減少，如同月亮將要消失，漸漸隱沒時不會有任何遺留。弟子先走，我最後前往。如同商人，商人在路上，商主隨後。』當時，五百位比丘尼圍繞著佛陀世尊，如同圍繞須彌山。圍繞佛陀之後，她們站在如來面前，瞻仰著尊貴的容顏，沒有絲毫厭倦，聽聞佛法之聲，也沒有絲毫厭倦。得到滿足之後，因為獲得了法味，難陀、羅睺羅、阿難陀、三摩提拔陀，頂禮求懺悔，一切聖眾，如同不動的山，寂靜默然地住著。

English version: At that time, five hundred bhikkhunis, like blossoming flower trees, went to where the Buddha was, adjusted their robes, prostrated at the Buddha's feet, knelt with palms together, and spoke in verses: 'I am now the Buddha's mother, the Tathagata is my father, I am born from the flow of Dharma, I nourished the physical body with milk, the Buddha nourished my Dharma body, I offered milk to the World Honored One, only to quench thirst for a moment, but the Buddha nourished me with the milk of Dharma, so that I am constantly without hunger or thirst, and have forever severed the bonds of love. I speak briefly today, though I nourished you with milk, your repayment of kindness is extremely profound, I wish that all women, may have sons like the Buddha, like Rama and Arjuna, and mothers like Vasu, who are in the sea of samsara, the cycle of rebirth without end, I hope through the connection with my son, to be able to cross the sea of birth and death. The most noble of women, is called the wife of the human emperor, the mother of all wisdom, this title is difficult to obtain, but I have now obtained it. The wishes in my heart, whether big or small, I have all fulfilled, now I wish to enter Nirvana, I inform the Buddha, so that you may know. Your feet are like lotus leaves, the wheel marks are clearly visible, may you fulfill my wish, for the last time I prostrate, for the last time I pay respect, with deep faith I prostrate, I prostrate to the World Honored One, your body is like a pile of pure gold, may you open your robe, reveal your body for me to see, let me gaze upon the Tathagata's body, I am now going to enter into stillness.' At that time, the Tathagata's body was adorned with the thirty-two marks and eighty minor marks, and he opened his robe. After seeing the Buddha's body, Gotami prostrated at the Buddha's feet and said, 'World Honored One! I will enter Nirvana.' The Buddha told Gotami, 'If you wish to enter Nirvana, I will follow your wish. The Sangha will not diminish, like the moon about to disappear, gradually fading away without any remainder. The disciples go first, I will go last. Like merchants, the merchants are on the road, the merchant leader follows.' At that time, the five hundred bhikkhunis surrounded the Buddha, the World Honored One, like surrounding Mount Sumeru. After surrounding the Buddha, they stood before the Tathagata, gazing upon his noble countenance, without any weariness, listening to the sound of the Dharma, also without any weariness. Having been satisfied, because they had obtained the taste of the Dharma, Nanda, Rahula, Ananda, Samadhibhadra, prostrated and asked for repentance, all the holy assembly, like immovable mountains, remained silent and still.

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。唯阿難、羅睺羅、三摩提拔陀，阿難結未盡，心慈順故哀不能止，如無風樹，合掌墮淚。爾時瞿曇彌白尊者言：「阿難尊者多聞見諦，云何今者猶如凡夫？如來常說一切恩愛皆有別離。」復白尊者言：「汝不為我請佛世尊！我今云何而得此法？」而說偈言：

「由汝請求故，　　我等得出家， 汝今實不空，　　皆獲實果報。 一切外道師，　　未曾得是處， 女人之身中，　　能獲甘露跡， 依佛善知識，　　是故今獲得。 汝守佛法藏，　　極當善護持， 今日是最後，　　得見於汝時， 我今入涅槃，　　乘道而往至。 佛在眾中啑，　　時我唱老壽， 佛說不敬禮，　　此事如上說。 佛亦擁護僧，　　不欲令闕減， 我亦不願樂，　　而入解脫處。 無常大風至，　　吹于聲聞樹， 根拔而倒地。　　無常金剛風， 能散須彌山，　　多陀阿伽日， 則離無明闇。　　曼佛在於世， 妙勝道涅槃，　　十力所說法， 法明金顯照，　　壞破異道論， 日光普滿照，　　佛德亦復然。 今值是妙時，　　是故欲捨身。」

爾時阿難聞是偈已，尋即收淚，復說偈言：

「汝今意志大，　　我不復憂念。 猶如深林中，　　蕀刺多眾苦， 又如牸象走，　　出林離苦惱， 汝今亦如是，　　走離諸世間。 今可憂愁者，　　憍慢及愚癡， 諸惡結使火，　　焚燒三有中。 汝等先涅槃，　　我疑佛世尊， 猶如大火聚，　　焰盡則火滅

現代漢語譯本：只有阿難、羅睺羅和三摩提拔陀，阿難的煩惱尚未斷盡，因為心懷慈悲順從，悲哀不能停止，就像無風的樹一樣，合掌流淚。當時，瞿曇彌對尊者說：『阿難尊者見多識廣，為何現在像個凡夫俗子？如來常說一切恩愛都有別離。』又對尊者說：『您不為我請求佛世尊嗎！我如今如何才能得到這個法？』於是說了偈語： 『因為你的請求，我們才能出家，你現在實在沒有白費，都獲得了真實的果報。一切外道師，從未得到這樣的地方，女人之身中，能夠獲得甘露的軌跡，依靠佛陀善知識，所以今天才獲得。你守護佛法寶藏，應當好好護持，今天是我最後一次，見到你的時候，我今天將入涅槃，乘著道而前往。佛在眾人中打噴嚏，當時我唱長壽歌，佛說不敬禮，這件事如上面所說。佛也擁護僧團，不希望他們減少，我也不願意，而進入解脫之處。無常大風到來，吹動聲聞樹，根被拔起而倒地。無常金剛風，能夠吹散須彌山，多陀阿伽的太陽，就能離開無明的黑暗。曼佛在世間，美妙殊勝的道涅槃，十力所說的法，法光明亮照耀，摧毀異道的理論，日光普遍照耀，佛的功德也是這樣。現在正值這個美妙的時刻，所以想要捨棄身體。』 當時，阿難聽到這偈語后，隨即收住眼淚，又說了偈語：『你現在意志堅定，我不再憂慮。就像在深林中，荊棘眾多，痛苦不堪，又像母象奔跑，出離森林，遠離苦惱，你現在也是這樣，奔離諸世間。現在應該憂愁的，是驕慢和愚癡，各種惡的煩惱之火，焚燒在三有之中。你們先入涅槃，我懷疑佛世尊，就像大火堆，火焰燃盡就會熄滅。』

English version: Only Ananda, Rahula, and Samatibhadra, Ananda's afflictions were not yet exhausted, because his heart was compassionate and compliant, his sorrow could not be stopped, like a tree without wind, he joined his palms and shed tears. At that time, Gotami said to the Venerable One: 'Venerable Ananda is learned and has seen the truth, why is he now like an ordinary person? The Tathagata often says that all love and affection have separation.' She again said to the Venerable One: 'Will you not ask the Buddha, the World Honored One, for me! How can I obtain this Dharma now?' Then she spoke a verse: 'Because of your request, we were able to leave home, you have not wasted your efforts, and have all obtained real rewards. All the teachers of other paths have never obtained such a place, in the body of a woman, one can obtain the traces of nectar, relying on the Buddha's good knowledge, that is why we have obtained it today. You guard the treasure of the Buddha's Dharma, you should protect it well, today is the last time, I will see you, today I will enter Nirvana, riding the path to go. When the Buddha sneezed in the crowd, I sang a song of longevity, the Buddha said it was disrespectful, this matter is as mentioned above. The Buddha also protects the Sangha, not wanting them to diminish, and I also do not wish, to enter the place of liberation. The great wind of impermanence arrives, blowing the tree of the Sravakas, the roots are pulled up and fall to the ground. The diamond wind of impermanence, can scatter Mount Sumeru, the sun of Tathagata, can leave the darkness of ignorance. The Man Buddha is in the world, the wonderful and supreme path of Nirvana, the Dharma spoken by the Ten Powers, the Dharma light shines brightly, destroying the theories of other paths, the sunlight shines everywhere, the Buddha's virtue is also like this. Now is the wonderful time, therefore I want to abandon this body.' At that time, Ananda, having heard this verse, immediately stopped his tears, and spoke another verse: 'Your will is now great, I no longer worry. Like in a deep forest, there are many thorns, and much suffering, and like a female elephant running, leaving the forest, away from suffering, you are now also like this, running away from all the worlds. Now those who should be worried are arrogance and ignorance, the fires of all evil afflictions, burning in the three realms of existence. You enter Nirvana first, I doubt the Buddha, the World Honored One, is like a great fire, when the flames are exhausted, the fire will go out.'

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。」

爾時摩訶波阇波提比丘尼，合掌向佛瞻仰尊顏，以偈贊曰：

「南無歸命佛，　　如來大世尊， 真實語諦語，　　義語法語者。 利益不虛語，　　能真寂滅語， 無我我語者，　　過一切語者。 圓滿足眼者，　　示導于將來， 勝妙之道者，　　又常能觀察。 諸法真實相，　　作大照明者， 能除諸黑闇，　　能滅忿諍者。 然法庭燎燭，　　照於一切者， 能與眾燈明，　　又與從明者。 調御大丈夫，　　歸大解脫師， 具足十力者，　　具四無所畏。 成就不退轉，　　說法又不虛， 必定利益者，　　一切諸眾生。 釋中師子吼，　　堅實于精進， 勝妙精進者，　　能具大悲體。 世間之八法，　　所不能污者。」 釋梵四天王，　　摩醯首羅王， 閻王婆樓那，　　財富自在者，

如是勝人等，合掌共贊佛：「和合放舍美妙甚深，無畏眾勝真實顯發，能為示導種種說法，善解一切飛鳥音聲，名稱滿虛空，從頂生憂缽遮那拔羅陀，如是等諸大王種姓相續中出者，如來如日月，為天人阿須羅之所供養，得七覺意除無明闇者，又有能建立三寶勝幢。如來面貌猶金山頂光明照曜，是上丈夫名為蓮華，丈夫拘物頭、丈夫分陀，能斷貪慾瞋恚愚癡諸有結使，及以四縛。憂悲苦惱縱逸憍慢、斗諍忿怒自貢高等。如來世尊皆悉永斷。欺偽博弈競勝欺他，共相言訟忿惱別離，如外道師卷手秘法，諸惡結習悉斷無餘

現代漢語譯本 那時，摩訶波阇波提比丘尼合掌向佛，瞻仰著佛的尊容，用偈頌讚嘆道： 『皈依禮敬佛陀，如來大世尊，說真實語、諦語，是義語、法語的宣說者。 所說利益不虛妄，能說真正的寂滅之語，宣說無我之理，超越一切言語。 擁有圓滿的智慧之眼，能為未來指引方向，是殊勝微妙的道之導師，又常常能夠觀察。 明瞭諸法真實之相，是偉大的照明者，能消除一切黑暗，能平息忿怒和爭端。 如同法庭的火炬，照亮一切，能給予眾生光明，又給予跟隨光明的人。 是調御的大丈夫，是歸向大解脫的導師，具足十力，具足四無所畏。 成就永不退轉，說法真實不虛，必定能利益一切眾生。 是釋迦族中的獅子吼，精進堅實，是殊勝的精進者，能具足大悲之心。 世間的八種法，都不能夠玷污他。』 釋提桓因、梵天、四大天王、摩醯首羅王、閻羅王、婆樓那、財富自在者等， 這些殊勝的人都合掌共同讚歎佛陀：『和合、放下是多麼美妙深奧，無畏、眾勝真實顯發，能為眾生開示種種說法，善於理解一切飛鳥的鳴叫，名稱響徹虛空，從頂髻生出憂缽遮那拔羅陀，像這樣的大王種姓相續而出的人，如來就像日月一樣，被天人、阿修羅所供養，獲得七覺支，能去除無明黑暗，又能建立三寶的殊勝旗幟。如來的面容如同金山頂般光明照耀，是至上的丈夫，名為蓮花，丈夫拘物頭、丈夫分陀，能斷除貪慾、嗔恚、愚癡等一切煩惱結使，以及四種束縛。憂愁、悲傷、痛苦、放縱、驕慢、爭鬥、忿怒、自高自大等，如來世尊都已永遠斷除。欺騙、賭博、爭強好勝、欺騙他人、互相爭吵、忿怒、離別，如同外道師捲起手掌的秘密法術，一切惡習都已斷除，沒有剩餘。'

English version At that time, the Bhikkhuni Mahapajapati, with her palms together, gazed upon the Buddha's noble countenance and praised him in verses: 'Homage to the Buddha, the Tathagata, the Great World Honored One, who speaks truthfully, speaks the truth, is the speaker of meaningful words and Dharma words. Whose words of benefit are not false, who can speak of true tranquility, who speaks of no-self, who transcends all words. Who possesses the perfect eye of wisdom, who can guide the future, who is the supreme and wonderful guide of the path, and who is always able to observe. Who understands the true nature of all things, who is the great illuminator, who can dispel all darkness, who can extinguish anger and strife. Like a torch in the court of Dharma, illuminating all, who can give light to all beings, and also to those who follow the light. Who is the great hero to be tamed, who is the teacher of great liberation, who possesses the ten powers, who possesses the four fearlessnesses. Who has achieved non-retrogression, whose teachings are true and not false, who will surely benefit all beings. Who is the lion's roar among the Shakyas, who is steadfast in diligence, who is the supreme diligent one, who can possess great compassion. Who cannot be defiled by the eight worldly dharmas.' Shakra, Brahma, the Four Heavenly Kings, Mahesvara, Yama, Varuna, the Lord of Wealth, These noble beings all joined their palms together and praised the Buddha: 'How wonderful and profound is the union and letting go, fearless, victorious, and truly manifested, able to reveal various teachings, skilled in understanding the sounds of all birds, whose name fills the void, from whose crown was born Upalacana-barada, those who come from the lineage of such great kings, the Tathagata is like the sun and moon, worshiped by gods, humans, and asuras, who has attained the seven factors of enlightenment, who can remove the darkness of ignorance, and who can establish the supreme banner of the Three Jewels. The Tathagata's face shines like the summit of a golden mountain, he is the supreme hero, named Lotus, the hero Kumuda, the hero Pundarika, who can cut off all the fetters of greed, hatred, and delusion, as well as the four bonds. Sorrow, grief, suffering, indulgence, arrogance, strife, anger, self-conceit, etc., the World Honored One, the Tathagata, has forever cut off. Deception, gambling, striving for victory, deceiving others, quarreling with each other, anger, separation, like the secret arts of the heretical teachers who conceal their hands, all evil habits have been cut off without remainder.'

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。倒憍慢幢建法勝幢，能轉法輪，令淚乳血海皆悉干竭，得禪定海深無崖限。能捨內外一切財物無所惜著，于怨親中其心平等。佛身微妙如融金聚，舌相廣長如蓮華葉，無有垢穢清凈鮮潔。其腹平滿，其臍右旋，猶如香奩。圓光一尋猶如電明，亦如真金。被精進鎧以定為護，以智慧箭能射毛百之一所射皆中，壞魔軍眾勇健無畏，人中大龍，人中真濟。定如意足無量無邊無色，宣示分別八正之道，斷除愛慾瞋害之想，誓願堅固志意安住終不輕躁，如優曇缽花甚難可值。如來功德過於大地，及以微塵百千萬億，以八正道洗除結使，濟諸眾生度生死河，到于彼岸能示方所。三十二相、八十種好以自莊嚴，猶如彩畫。智金剛杵摧滅一切外道邪論，能示解脫涅槃妙方。得法自在不著世間，于諸入處及諸煩惱能說對治，得勝辯才善能分別一切諸法。耘除諂偽幻惑之事，佈施、持戒、忍、進、定、慧皆到彼岸。阿私陀仙之所尊敬，名聞十方住最後身，既自覺了開悟眾生，功德伏藏，功德須彌，功德大海，無量名稱，無量辯才，知恩報恩。」贊佛已竟禮佛而退，將諸五百比丘尼入閑靜處，舍于命壽半加趺坐。時優婆夷最後到比丘尼所，禮比丘尼足舉聲號哭，即說偈言：

「我等有諸過，　　盛智聽我悔， 我等終不復，　　更得相睹見。」

波阇波提比丘尼以離欲故心意勇悍，舉手摩優婆夷而語之言：「汝等不應逐愛戀心，恩愛聚會必有離別

現代漢語譯本：他豎立起降伏驕慢的高幢，建立了殊勝的法幢，能夠轉動法輪，使眾生的眼淚、乳汁和血液匯成的海洋都乾涸枯竭，獲得禪定之海，深邃無邊。他能夠捨棄內外一切財物，毫無吝惜和執著，對於怨恨和親近的人都一視同仁。佛的身體微妙，如同熔化的金子凝聚而成，舌頭寬廣而長，如同蓮花的花瓣，沒有污垢，清凈而鮮明。他的腹部平坦飽滿，肚臍向右旋轉，如同香爐。週身的光環有一尋（古代長度單位）那麼大，如同閃電般明亮，也像純金一樣。他身披精進的鎧甲，以禪定作為護衛，用智慧之箭能夠射中毫毛的百分之一，所射之處無不命中，摧毀魔軍，勇猛健壯，無所畏懼，是人中的大龍，人中的真正救濟者。他的禪定和如意足無量無邊，沒有形色，宣說並分別闡釋八正道，斷除愛慾和嗔恨的念頭，誓願堅定，意志安穩，始終不輕率躁動，如同優曇缽花一樣極其難得一見。如來的功德超過大地，以及微塵的百千萬億倍，用八正道洗滌清除煩惱的束縛，救濟眾生，度過生死之河，到達彼岸，能夠指示方向。他以三十二相、八十種好來莊嚴自身，如同彩繪一般。智慧的金剛杵能夠摧毀一切外道的邪說，能夠指示解脫涅槃的奧妙方法。他獲得法的自在，不執著於世間，對於各種入處和煩惱能夠說出對治的方法，獲得殊勝的辯才，善於分別一切諸法。他剷除諂媚虛偽和迷惑的事情，佈施、持戒、忍辱、精進、禪定、智慧都到達彼岸。他受到阿私陀仙的尊敬，名聲傳遍十方，住于最後之身，既已自覺覺悟，又開悟眾生，是功德的寶藏，功德的須彌山，功德的大海，擁有無量的名稱，無量的辯才，知恩圖報。讚歎佛陀完畢后，禮拜佛陀而退下，帶領五百位比丘尼進入安靜的地方，捨棄壽命，半跏趺坐。這時，優婆夷最後來到比丘尼處，禮拜比丘尼的腳，放聲痛哭，隨即說偈語道：

『我們有許多過錯， 擁有盛大智慧的您請聽我們懺悔， 我們終將不再， 能夠再次相見。』

波阇波提比丘尼因為已經遠離慾望，心意勇猛剛強，舉起手撫摸優婆夷，對她們說：『你們不應該追逐愛戀之心，恩愛聚會必然會有離別。』 現代漢語譯本：他豎立起降伏驕慢的高幢，建立了殊勝的法幢，能夠轉動法輪，使眼淚、乳汁和血液匯成的海洋都乾涸枯竭，獲得禪定之海，深邃無邊。他能夠捨棄內外一切財物，毫無吝惜和執著，對於怨恨和親近的人都一視同仁。佛的身體微妙，如同熔化的金子凝聚而成，舌頭寬廣而長，如同蓮花的花瓣，沒有污垢，清凈而鮮明。他的腹部平坦飽滿，肚臍向右旋轉，如同香爐。週身的光環有一尋那麼大，如同閃電般明亮，也像純金一樣。他身披精進的鎧甲，以禪定作為護衛，用智慧之箭能夠射中毫毛的百分之一，所射之處無不命中，摧毀魔軍，勇猛健壯，無所畏懼，是人中的大龍，人中的真正救濟者。他的禪定和如意足無量無邊，沒有形色，宣說並分別闡釋八正道，斷除愛慾和嗔恨的念頭，誓願堅定，意志安穩，始終不輕率躁動，如同優曇缽花一樣極其難得一見。如來的功德超過大地，以及微塵的百千萬億倍，用八正道洗滌清除煩惱的束縛，救濟眾生，度過生死之河，到達彼岸，能夠指示方向。他以三十二相、八十種好來莊嚴自身，如同彩繪一般。智慧的金剛杵能夠摧毀一切外道的邪說，能夠指示解脫涅槃的奧妙方法。他獲得法的自在，不執著於世間，對於各種入處和煩惱能夠說出對治的方法，獲得殊勝的辯才，善於分別一切諸法。他剷除諂媚虛偽和迷惑的事情，佈施、持戒、忍辱、精進、禪定、智慧都到達彼岸。他受到阿私陀仙的尊敬，名聲傳遍十方，住于最後之身，既已自覺覺悟，又開悟眾生，是功德的寶藏，功德的須彌山，功德的大海，擁有無量的名稱，無量的辯才，知恩圖報。讚歎佛陀完畢后，禮拜佛陀而退下，帶領五百位比丘尼進入安靜的地方，捨棄壽命，半跏趺坐。這時，優婆夷最後來到比丘尼處，禮拜比丘尼的腳，放聲痛哭，隨即說偈語道：

『我們有許多過錯， 擁有盛大智慧的您請聽我們懺悔， 我們終將不再， 能夠再次相見。』

波阇波提比丘尼因為已經遠離慾望，心意勇猛剛強，舉起手撫摸優婆夷，對她們說：『你們不應該追逐愛戀之心，恩愛聚會必然會有離別。』

English version: He erected the banner of victory over pride, established the supreme banner of Dharma, capable of turning the wheel of Dharma, causing the oceans of tears, milk, and blood to dry up completely, attaining the ocean of Samadhi, profound and boundless. He is able to relinquish all possessions, both internal and external, without any attachment or miserliness, treating both enemies and loved ones with equanimity. The Buddha's body is exquisite, like molten gold solidified, his tongue is broad and long, like a lotus petal, without any impurity, pure and radiant. His abdomen is flat and full, his navel spirals to the right, like an incense burner. The halo around him is a fathom in size, as bright as lightning, and like pure gold. He wears the armor of diligence, with Samadhi as his protection, and with the arrow of wisdom, he can hit the one-hundredth part of a hair, never missing his target, destroying the armies of Mara, courageous and fearless, the great dragon among men, the true savior among men. His Samadhi and miraculous powers are immeasurable and boundless, without form, proclaiming and explaining the Eightfold Path, cutting off the thoughts of desire and hatred, his vows are firm, his will is steadfast, never rash or agitated, as rare as the Udumbara flower. The Tathagata's merits surpass the earth and the countless dust particles by hundreds of millions, using the Eightfold Path to wash away the bonds of affliction, saving all beings, crossing the river of birth and death, reaching the other shore, able to show the way. He adorns himself with the thirty-two marks and eighty minor characteristics, like a painted image. The vajra of wisdom can destroy all heretical doctrines of external paths, able to show the wondrous path of liberation and Nirvana. He attains freedom in the Dharma, not attached to the world, able to speak of the antidotes to all entrances and afflictions, possessing superior eloquence, skilled in distinguishing all dharmas. He eradicates flattery, falsehood, and delusion, and has reached the other shore in giving, morality, patience, diligence, meditation, and wisdom. He is respected by the sage Asita, his name is known in all ten directions, dwelling in his final body, having awakened himself and enlightened others, he is a treasure of merit, a Mount Sumeru of merit, an ocean of merit, possessing countless names, countless eloquence, and is grateful for kindness. After praising the Buddha, they bowed to him and withdrew, leading the five hundred Bhikkhunis to a quiet place, relinquishing their lives, sitting in the half-lotus position. At this time, the Upasikas arrived last at the Bhikkhunis' place, bowed at their feet, and cried out loudly, then spoke in verse:

'We have many faults, May the one with great wisdom hear our repentance, We will never again, Be able to see each other.'

Prajapati Bhikkhuni, because she had already abandoned desire, her mind was courageous and strong, raised her hand and stroked the Upasikas, saying to them, 'You should not pursue the heart of love, for the gathering of love will inevitably lead to separation.' English version: He erected the banner of victory over pride, established the supreme banner of Dharma, capable of turning the wheel of Dharma, causing the oceans of tears, milk, and blood to dry up completely, attaining the ocean of Samadhi, profound and boundless. He is able to relinquish all possessions, both internal and external, without any attachment or miserliness, treating both enemies and loved ones with equanimity. The Buddha's body is exquisite, like molten gold solidified, his tongue is broad and long, like a lotus petal, without any impurity, pure and radiant. His abdomen is flat and full, his navel spirals to the right, like an incense burner. The halo around him is a fathom in size, as bright as lightning, and like pure gold. He wears the armor of diligence, with Samadhi as his protection, and with the arrow of wisdom, he can hit the one-hundredth part of a hair, never missing his target, destroying the armies of Mara, courageous and fearless, the great dragon among men, the true savior among men. His Samadhi and miraculous powers are immeasurable and boundless, without form, proclaiming and explaining the Eightfold Path, cutting off the thoughts of desire and hatred, his vows are firm, his will is steadfast, never rash or agitated, as rare as the Udumbara flower. The Tathagata's merits surpass the earth and the countless dust particles by hundreds of millions, using the Eightfold Path to wash away the bonds of affliction, saving all beings, crossing the river of birth and death, reaching the other shore, able to show the way. He adorns himself with the thirty-two marks and eighty minor characteristics, like a painted image. The vajra of wisdom can destroy all heretical doctrines of external paths, able to show the wondrous path of liberation and Nirvana. He attains freedom in the Dharma, not attached to the world, able to speak of the antidotes to all entrances and afflictions, possessing superior eloquence, skilled in distinguishing all dharmas. He eradicates flattery, falsehood, and delusion, and has reached the other shore in giving, morality, patience, diligence, meditation, and wisdom. He is respected by the sage Asita, his name is known in all ten directions, dwelling in his final body, having awakened himself and enlightened others, he is a treasure of merit, a Mount Sumeru of merit, an ocean of merit, possessing countless names, countless eloquence, and is grateful for kindness. After praising the Buddha, they bowed to him and withdrew, leading the five hundred Bhikkhunis to a quiet place, relinquishing their lives, sitting in the half-lotus position. At this time, the Upasikas arrived last at the Bhikkhunis' place, bowed at their feet, and cried out loudly, then spoke in verse:

'We have many faults, May the one with great wisdom hear our repentance, We will never again, Be able to see each other.'

Prajapati Bhikkhuni, because she had already abandoned desire, her mind was courageous and strong, raised her hand and stroked the Upasikas, saying to them, 'You should not pursue the heart of love, for the gathering of love will inevitably lead to separation.'

---

。」即說偈言：

「佛說聚會者，　　必當有離別， 一切有為法，　　悉皆是無常。 無常火熾然，　　燒滅於三有， 愛我者極多，　　我愛亦不少， 我今皆能捨，　　如此愛著等。 生死黑闇處，　　輪迴險阻中， 親親更相戀，　　惡見於乖離， 無常無悲愍，　　破壞使別離。 恩愛無別離，　　不應求解脫， 展轉相親愛，　　相戀轉善厚， 畢竟必別離。　　以是因緣故， 智者求解脫，　　都無所遺戀。」

爾時瞿曇彌種種因緣贊涅槃已，默然而住，辭佛世尊入于涅槃，實不違言欲稱言作。諸比丘尼繫念在前入于初禪，如是次第至滅盡定，逆順觀已現種種神足，即說偈言：

「身處於地上，　　引手捫日月， 變身使隱沒，　　踴出虛空中， 一身為多身，　　多身為一身， 身放大光明，　　能動于大地， 入地如赴水，　　入水如履地， 身出大光明，　　又復注大雨， 如意神足故，　　能現如斯事。」

餘五百比丘尼亦現如斯諸大神變，為顯如來佛法力故，悉皆現神踴身虛空，猶如頹云而作大雨，亦如庭燎在虛空中風吹四散，身上出水身下出火，身上出火身下出水，即說偈言：

「各出千火光，　　圍繞自莊嚴， 身上出火光，　　下注于大雨， 虛空滿諸華，　　猶如瞻卜枝， 眾花積水上。　　種種現變已， 使諸檀越等，　　發於歡喜心， 如薪盡火滅，　　入無餘涅槃

現代漢語譯本：於是，她說偈語道： 『佛說凡是聚會的，必定會有離別，一切有為法，都是無常的。無常的火焰熾烈燃燒，燒燬三界的存在。愛我的人很多，我愛的人也不少，我現在都能捨棄，像這樣的愛戀執著。在生死黑暗之處，在輪迴的險阻之中，親人之間互相愛戀，卻又因惡見而分離，無常沒有悲憫，破壞使人離散。如果恩愛沒有離別，就不應該求解脫，輾轉相親相愛，互相愛戀更加深厚，但最終必定會離別。因為這個緣故，智者求解脫，都毫無留戀。』 當時，瞿曇彌用種種因緣讚歎涅槃之後，默然不語，向佛世尊告辭，進入涅槃，實際上並沒有違揹她所說的話。眾比丘尼心念集中在前，進入初禪，像這樣依次進入滅盡定，逆觀順觀之後，顯現種種神通，即說偈語道： 『身體在地上，伸手可以觸控日月，變化身體使之隱沒，躍入虛空中，一個身體變成多個身體，多個身體變成一個身體，身體放出大光明，能夠震動大地，進入地中如同進入水中，進入水中如同行走在地上，身體發出大光明，又降下大雨，因為如意神通的緣故，能夠顯現這樣的事情。』 其餘五百比丘尼也顯現了這樣的大神通變化，爲了顯示如來佛法的力量，都顯現神通躍入虛空，如同傾頹的雲朵降下大雨，也像庭院中的火把在虛空中被風吹散，身上出水，身下出火，身上出火，身下出水，即說偈語道： 『各自發出千道火光，圍繞自身莊嚴，身上發出火光，向下傾注大雨，虛空中充滿各種花朵，如同瞻卜樹枝，各種花朵積聚在水面上。種種顯現變化之後，使各位施主等，生起歡喜心，如同柴火燒盡火焰熄滅，進入無餘涅槃。』

English version: Then, she spoke in verse, saying: 'The Buddha said that those who gather must eventually part, all conditioned things are impermanent. The fire of impermanence blazes fiercely, burning away the three realms of existence. Many love me, and I love many as well, but now I can relinquish all, such as these attachments. In the darkness of birth and death, in the perilous cycle of rebirth, loved ones cherish each other, yet are separated by wrong views. Impermanence has no compassion, it destroys and causes separation. If love had no separation, one should not seek liberation. Loving each other more and more, the affection grows deeper, but ultimately, there will be separation. Because of this, the wise seek liberation, without any lingering attachment.' At that time, Gotami, having praised Nirvana with various reasons, remained silent, bid farewell to the Buddha, and entered Nirvana, truly not contradicting her words. The nuns focused their minds and entered the first dhyana, and in this way, they sequentially entered the cessation of perception and feeling. After observing in both forward and reverse order, they manifested various supernatural powers, and spoke in verse, saying: 'The body is on the ground, yet the hand can touch the sun and moon, transforming the body to make it disappear, leaping into the empty sky, one body becomes many bodies, many bodies become one body, the body emits great light, able to shake the earth, entering the earth as if entering water, entering water as if walking on land, the body emits great light, and also pours down great rain, because of the power of wish-fulfilling supernatural abilities, such things can be manifested.' The remaining five hundred nuns also manifested such great supernatural transformations, to display the power of the Buddha's Dharma, they all manifested supernatural powers and leaped into the empty sky, like collapsing clouds pouring down great rain, also like torches in the courtyard scattered by the wind in the empty sky, water coming from the body, fire coming from below the body, fire coming from the body, water coming from below the body, and spoke in verse, saying: 'Each emits a thousand flames of light, surrounding and adorning themselves, flames of light coming from the body, pouring down great rain, the empty sky is filled with various flowers, like the branches of champak trees, various flowers accumulate on the water. After manifesting various transformations, they caused all the donors to generate joyful hearts, like firewood burned out and the fire extinguished, they entered Nirvana without remainder.'

---

。」

爾時梵天王將諸梵眾，釋提桓因將六慾諸天，諸大天神及諸尊勝龍夜叉神來詣佛所，悉皆合掌白佛言：「世尊！如來以離愛結當順世間，欲使我輩為作何等？是佛世尊最後所親。」爾時如來隨時所宜，各敕令作。佛告阿難：「唱語遠近，為供養佛母者悉皆來集。」時尊者阿難舉聲悲號，而唱是言：「諸是佛弟子者不問遠近，皆聽我語應隨佛教，悉來集聚聽佛言教，彼之乳哺長養於我，最後之身今入涅槃如油盡燈滅。諸有信心知是弟子，供養佛母身速疾來集。人天之中無有女身，如是之者能乳養佛身，更無如是養生佛者，是故諸比丘應盡來集。」時四方遠近諸比丘等，赍牛頭栴檀從虛空中，如雁鵠王，如日入照云遍於虛空，諸比丘尼滿於虛空，其狀亦爾。時四天王捧波阇波提床之四足，帝釋梵天等亦捉五百比丘尼床，爾時諸床各豎幢幡，天曼陀羅花猶如花幕，覆諸尼上猶如禪窟，豎諸幢幡遍滿大地，天繒幡蓋亦滿空中，色貌若千種，天雨諸花鬘，亦復雨末香，香菸如雲，彌滿虛空，天諸樂等其音充塞。佛隨從后，舍利弗、目連、難陀、羅睺羅、阿那律、阿難等，梵王等諸天、阿修羅、緊那羅、摩睺羅伽、天龍夜叉圍繞佛后。

爾時世尊如行金山，在波阇波提比丘尼床前，五百比丘尼床次波阇比丘尼后，一切大地莊嚴映飾未曾有，如波阇波提比丘尼所作莊嚴。瞿曇彌入涅槃時，佛世尊法主現在集諸聖眾，舍利弗、目連等在佛涅槃時，佛身既無，舍利弗、目連等皆以盡無

現代漢語譯本： 那時，梵天王率領眾梵天，釋提桓因率領六慾天，諸大天神以及尊勝的龍、夜叉神來到佛陀所在之處，都雙手合十對佛說：『世尊！如來已經斷除了愛慾的束縛，應當順應世間，您想讓我們做些什麼呢？這是佛世尊最後親近的人。』那時，如來根據當時的情況，分別命令他們去做。佛告訴阿難：『向遠處近處宣告，爲了供養佛母的人都來聚集。』當時，尊者阿難舉聲悲號，說道：『凡是佛的弟子，不論遠近，都聽我的話，應當遵從佛的教誨，都來聚集聽佛的教導，她曾用乳汁哺育我長大，現在最後的身軀將要進入涅槃，如同油盡燈滅。凡是有信心知道自己是佛弟子的，爲了供養佛母的身體，迅速前來聚集。人天之中沒有女子，像她這樣能夠用乳汁哺育佛身的，再也沒有像她這樣養育佛的人了，所以各位比丘應當全部前來聚集。』當時，四方遠近的比丘們，帶著牛頭旃檀從虛空中而來，如同大雁和天鵝之王，如同太陽照耀雲彩遍佈虛空，比丘尼們也充滿虛空，情形也是如此。當時，四大天王捧著波阇波提床的四足，帝釋、梵天等也抬著五百比丘尼的床，那時，每張床都豎立著幢幡，天上的曼陀羅花如同花幕，覆蓋在比丘尼的上方，如同禪窟，豎立的幢幡遍佈大地，天上的絲綢幡蓋也充滿空中，色彩如同千種，天上下著各種花鬘，也下著末香，香菸如雲，瀰漫虛空，天上的各種音樂聲音充塞。佛陀跟在後面，舍利弗、目連、難陀、羅睺羅、阿那律、阿難等，梵天王等諸天、阿修羅、緊那羅、摩睺羅伽、天龍夜叉圍繞在佛陀身後。 那時，世尊如同行走在金山上，在波阇波提比丘尼的床前，五百比丘尼的床在波阇比丘尼之後，一切大地莊嚴裝飾，前所未有，如同波阇波提比丘尼所做的莊嚴。瞿曇彌進入涅槃時，佛世尊作為法主，現在聚集了諸聖眾，舍利弗、目連等在佛陀涅槃時，佛身既然不在，舍利弗、目連等也都已經不在了。

English version: At that time, King Brahma, along with the Brahma retinue, Shakra, Lord of the Devas, along with the six desire realms of the gods, the great deities, and the honored dragons and yaksha gods, came to where the Buddha was. They all joined their palms and said to the Buddha, 'World Honored One! The Tathagata has severed the bonds of love and should follow the ways of the world. What do you wish us to do? This is the last person the Buddha, the World Honored One, will be close to.' At that time, the Tathagata, according to the circumstances, instructed them to act accordingly. The Buddha said to Ananda, 'Proclaim far and wide that all those who wish to make offerings to the Buddha's mother should gather here.' At that time, the Venerable Ananda cried out in sorrow and said, 'All disciples of the Buddha, whether near or far, listen to my words and follow the Buddha's teachings. Come and gather to hear the Buddha's instructions. She who nourished me with her milk, her final body is now entering Nirvana, like a lamp whose oil has been exhausted. All those who have faith and know themselves to be disciples, come quickly to gather and make offerings to the Buddha's mother's body. Among humans and gods, there is no woman who can nourish the Buddha's body with her milk. There is no one else who has nurtured the Buddha like her. Therefore, all monks should come and gather.' At that time, monks from all directions, near and far, came from the sky carrying sandalwood, like the king of geese and swans, like the sun shining on clouds filling the sky. The nuns also filled the sky, in the same manner. At that time, the Four Heavenly Kings held the four legs of Pajapati's bed, and Indra, Brahma, and others also carried the beds of five hundred nuns. At that time, each bed had banners and flags erected, and heavenly mandara flowers were like a curtain of flowers, covering the nuns above, like meditation caves. The erected banners and flags covered the entire earth, and heavenly silk banners and canopies also filled the sky, with colors like a thousand kinds. Heavenly flower garlands rained down, and powdered incense also rained down, the smoke of incense like clouds, filling the sky. Heavenly music filled the air. The Buddha followed behind, with Shariputra, Maudgalyayana, Nanda, Rahula, Anuruddha, Ananda, and others, along with King Brahma and other gods, asuras, kinnaras, mahoragas, dragons, and yakshas surrounding the Buddha. At that time, the World Honored One was like walking on a golden mountain, in front of the bed of Pajapati the nun. The beds of the five hundred nuns were behind Pajapati's bed. The entire earth was adorned and decorated in a way that had never been seen before, like the adornments made by Pajapati the nun. When Gotami entered Nirvana, the Buddha, the World Honored One, as the master of the Dharma, now gathered the holy assembly. Shariputra, Maudgalyayana, and others, when the Buddha entered Nirvana, since the Buddha's body was no more, Shariputra, Maudgalyayana, and others were also no more.

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。由是之故其所莊嚴，無及波阇波提者。此床安置寬博之處，積諸香薪用以為𧂐，以此五百比丘尼等尸以置於上，以種種牛頭栴檀諸雜香等用覆尸上，復以眾多香油以澆其上。爾時尊者阿難見諸比丘尼既然火已悲泣懊惱，而說偈言：

「如是次第者，　　如來亦不久， 將入于寂滅。　　如火焚燒林， 獨一大樹在，　　火焰燒枝葉， 勢不得久住。　　世間皆苦惱， 演法滿三界，　　三界尊滅盡， 無一念法者。　　無量劫聚集， 得是勝法蜜，　　聲聞蜂集食； 佛入于涅槃，　　誰當與法蜜？ 法盡滅不久，　　形像塔寺盡， 畫像人尚無，　　況有法服者？ 諸不離欲者，　　涕泣極懊惱。 離欲者觀法，　　耶旬燒已竟， 收骨用起塔，　　令眾生供養。」

時有人疑，誰應起塔而修供養？爾時世尊欲斷疑故，說三種人應起塔供養。何謂三種？佛、漏盡阿羅漢、轉輪聖王，是名三種。

（六九）

複次，憶僧功德善能觀察，乃捨身命猶發善心。

我昔曾聞，釋迦牟尼為菩薩時，作六牙白象。時王夫人于像有怨，即募遣人指示象處語令取牙。時所遣人往至彼象所止之處，見六牙白象猶如伊羅撥象，離諸群輩與一牸象別住一處。即說偈言：

「蓮花優缽羅，　　清水滿大池， 如是之方所，　　得見於龍象， 拘陳白色花，　　其狀如乳雪， 皆同於白色，　　猶如大白山， 有腳能行動

現代漢語譯本：因此，（火化）的莊嚴程度，沒有能比得上波阇波提的（葬禮）。這床安置在寬闊的地方，堆積各種香木作為柴火，將這五百比丘尼的遺體放置在上面，用各種牛頭旃檀等雜香覆蓋在遺體上，又用大量的香油澆在上面。當時，尊者阿難看到比丘尼們火化完畢，悲傷哭泣，懊惱不已，於是說了偈語： 『像這樣次第離去，如來也將不久，將要進入寂滅。如同大火焚燒森林，只剩下一棵大樹，火焰燃燒著枝葉，（大樹）的勢頭也無法長久維持。世間充滿苦惱，佛陀說法充滿三界，三界至尊（佛陀）滅度后，將沒有一念佛法。無量劫聚集，才得到這殊勝的法蜜，聲聞弟子像蜜蜂一樣聚集享用；佛陀進入涅槃后，誰來給予法蜜呢？佛法滅盡的日子不遠了，佛像、佛塔、寺廟都會消失，畫像的人都沒有了，更何況是穿著法服的人呢？那些沒有斷除慾望的人，哭泣悲傷，極其懊惱。斷除慾望的人觀察佛法，（比丘尼的）遺體已經焚燒完畢，收拾骨灰用來建造佛塔，讓眾生供養。』 當時有人疑惑，應該由誰來建造佛塔並進行供養呢？這時，世尊爲了消除疑惑，說了三種人應該建造佛塔供養。哪三種呢？佛陀、斷盡煩惱的阿羅漢、轉輪聖王，這稱為三種。 （六九） 再次，憶念僧眾的功德，善於觀察，甚至捨棄生命也能生起善心。 我曾經聽聞，釋迦牟尼作為菩薩時，曾是一頭六牙白象。當時，國王的夫人對這頭象懷有怨恨，就招募人去指示象的所在，並讓他們取下象牙。被派遣的人來到白象居住的地方，看到這頭六牙白象如同伊羅缽像一般，遠離其他像群，與一頭母象單獨居住。於是說了偈語： 『蓮花和優缽羅花，清水充滿大池塘，像這樣的地方，才能見到龍象，拘陳白色的花，它的形狀像乳白的雪，都呈現白色，就像一座大白山，有腳可以行走』

English version: Therefore, the solemnity of the (cremation) was unmatched, even surpassing that of Pajapati's (funeral). This bed was placed in a wide open space, with various fragrant woods piled up as firewood. The bodies of these five hundred bhikkhunis were placed on top, covered with various fragrances like sandalwood and other mixed scents. Then, a large amount of fragrant oil was poured over them. At that time, Venerable Ananda, seeing the bhikkhunis cremated, was filled with sorrow and grief, and spoke these verses: 'Such is the order of departure, the Tathagata will also soon, enter into Nirvana. Like a fire burning a forest, leaving only one large tree, the flames burning its branches and leaves, (the tree's) strength cannot last long. The world is full of suffering, the Buddha's teachings fill the three realms, when the most honored one of the three realms (the Buddha) passes away, there will be no thought of the Dharma. Countless eons have gathered, to obtain this supreme nectar of the Dharma, the Sravakas gather like bees to enjoy it; when the Buddha enters Nirvana, who will give the nectar of the Dharma? The day when the Dharma will be extinguished is not far off, Buddha images, pagodas, and temples will disappear, even the people in paintings will be gone, let alone those wearing monastic robes? Those who have not abandoned desire, weep with sorrow and grief. Those who have abandoned desire observe the Dharma, (the bhikkhunis') bodies have been burned, the ashes are collected to build a pagoda, for sentient beings to make offerings.' At that time, some people doubted, who should build the pagoda and make offerings? Then, the World Honored One, in order to dispel the doubt, said that three kinds of people should build pagodas and make offerings. What are the three? The Buddha, the Arhat who has exhausted all defilements, and the Universal Monarch, these are called the three. (69) Furthermore, remembering the merits of the Sangha, being able to observe well, one can even give up one's life and still generate good thoughts. I once heard that when Sakyamuni was a Bodhisattva, he was a six-tusked white elephant. At that time, the king's wife held a grudge against the elephant, so she recruited people to point out the elephant's location and have them take its tusks. The people who were sent went to the place where the white elephant lived, and saw that this six-tusked white elephant was like the Irapatha elephant, separated from the other elephants, living alone with a female elephant. Then they spoke these verses: 'Lotus and utpala flowers, clear water fills the large pond, in such a place, one can see the dragon elephant, the white flowers of the Kucena, their shape like milky snow, all are white, like a large white mountain, with feet that can walk.'

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。　　彼之大象王， 其色猶如月，　　六牙從口出， 照曜甚莊嚴，　　如白蓮花聚， 近看彼象牙，　　猶如白藕根。」

時彼獵師身被袈裟，掖挾弓箭，屏樹徐步向彼象所。爾時牸象見彼獵師掖挾弓箭，語象王言：「彼脫相害。」象王問言：「彼挾弓箭爲著何服？」牸象答言：「身著袈裟。」象王語言：「身被袈裟，何所怖畏？」即說偈言：

「如是之幢相，　　不害於外物， 內有慈悲心，　　常救護一切， 是故彼人所，　　不應生怖畏。 見者獲安隱，　　寂然得勝妙， 如月有清涼，　　終不變于熱。」

爾時牸象聞是偈已更不驚疑。時彼獵師入稠林間伺候其便，即以毒箭射中象王。時彼牸象語象王言：「爾稱袈裟必有慈悲，云何今者作如此事？」爾時象王，即說偈言：

「此是解脫服，　　煩惱心所作， 遠離於慈悲，　　悉非衣服過。 如銅真金涂，　　陶煉始知雜， 誑惑諸凡夫，　　愚者謂為真。 智者善分別，　　知是金涂銅， 噁心弓箭故，　　是以傷害我。 袈裟善寂服，　　乃是噁心眾， 若善觀察者，　　袈裟恒善服。」

爾時牸像甚懷瞋忿，語象王言：「汝言大善！我不能忍，不隨爾語。欲取彼人以解支節。」菩薩象王語牸象言：「不治結使心則如是，汝莫瞋恚作如是語，不應于彼生於忿怒。」即說偈言：

「如人鬼入心，　　癡狂毀罵醫， 醫師治于鬼，　　不責病苦人

現代漢語譯本 那頭大象王，它的顏色如同月亮，六根象牙從口中長出，照耀得非常莊嚴，如同白蓮花聚在一起，近看那些象牙，就像白色的藕根一樣。 當時那個獵人身披袈裟，腋下夾著弓箭，避開樹木慢慢地走向大象所在的地方。這時母象看到那個獵人腋下夾著弓箭，就對像王說：『那個人想要傷害我們。』象王問道：『他夾著弓箭，穿著什麼衣服？』母象回答說：『身上穿著袈裟。』象王說：『身披袈裟，有什麼好害怕的呢？』於是說了偈語： 『像這樣的幢相，不會傷害外物，內心懷有慈悲心，常常救護一切，所以對於那個人，不應該產生恐懼。見到他的人會獲得安穩，寂靜而得到殊勝的境界，如同月亮有清涼，終究不會變成炎熱。』 當時母象聽了這偈語后，不再感到驚疑。這時那個獵人進入茂密的樹林中，伺機而動，隨即用毒箭射中了象王。當時母象對像王說：『你說袈裟一定有慈悲，為什麼現在卻做出這樣的事？』當時象王，就說了偈語： 『這只是解脫的服裝，是煩惱心所造成的，遠離了慈悲，這都不是衣服的過錯。如同銅上塗了真金，經過冶煉才知道是雜質，迷惑了那些凡夫俗子，愚笨的人以為是真的。有智慧的人善於分辨，知道那是鍍金的銅，因為噁心的弓箭，所以才傷害了我。袈裟是善良寂靜的服裝，但卻是噁心的人所穿，如果善於觀察的人，袈裟永遠是善良的服裝。』 當時母象非常憤怒，對像王說：『你說得太好了！我不能忍受，不聽你的話。想要抓住那個人，把他肢解。』菩薩象王對母象說：『不治理內心的煩惱就會這樣，你不要生氣說這樣的話，不應該對他產生憤怒。』於是說了偈語： 『如同人被鬼附身，癡狂地毀罵醫生，醫生治療鬼怪，不會責怪生病痛苦的人。』

English version That great elephant king, its color was like the moon, six tusks protruded from its mouth, shining with great majesty, like a cluster of white lotuses. Looking closely at those tusks, they were like white lotus roots. At that time, the hunter, wearing a kasaya, with a bow and arrow tucked under his arm, cautiously approached the elephant's location, avoiding the trees. Then, the female elephant saw the hunter with a bow and arrow tucked under his arm and said to the elephant king, 'That person intends to harm us.' The elephant king asked, 'What is he wearing while carrying a bow and arrow?' The female elephant replied, 'He is wearing a kasaya.' The elephant king said, 'Wearing a kasaya, what is there to fear?' Then he spoke a verse: 'Such a banner-like appearance does not harm external things, the heart is filled with compassion, constantly protecting all, therefore, one should not be afraid of that person. Those who see him will obtain peace, tranquility, and supreme bliss, like the moon with its coolness, which will never turn hot.' At that time, the female elephant, having heard this verse, no longer felt surprised or doubtful. Then, the hunter entered the dense forest, waiting for an opportunity, and immediately shot the elephant king with a poisoned arrow. At that time, the female elephant said to the elephant king, 'You said that the kasaya must have compassion, why is he doing such a thing now?' At that time, the elephant king spoke a verse: 'This is merely the clothing of liberation, created by a troubled mind, far from compassion, it is not the fault of the clothing. Like copper coated with real gold, only after refining is the impurity known, deceiving ordinary people, the foolish think it is real. The wise can discern well, knowing it is gold-plated copper, it is because of the evil-hearted bow and arrow that I am harmed. The kasaya is a garment of goodness and tranquility, but it is worn by those with evil hearts, if one observes well, the kasaya is always a garment of goodness.' At that time, the female elephant was very angry and said to the elephant king, 'What you say is very good! I cannot bear it, I will not listen to you. I want to seize that person and dismember him.' The Bodhisattva elephant king said to the female elephant, 'If you do not control the afflictions of the mind, it will be like this, do not be angry and say such things, you should not be angry at him.' Then he spoke a verse: 'Like a person possessed by a ghost, madly cursing the doctor, the doctor treats the ghost, not blaming the person suffering from the illness.'

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。 結使亦如鬼，　　無明所覆故， 能生貪瞋癡，　　但當除煩惱， 何須責彼人？　　若我成菩提， 名稱遍三界，　　諂偽諸結使， 念定勤精進，　　以滅于結使， 以智錐镵利，　　斷絕彼諸結， 必當令干竭，　　燒滅使無餘。 我將來必當，　　苦惱殘滅之。」

菩薩象王說是偈時，牸象默然。時諸群像咸皆來集，菩薩象王作是思惟：「彼諸象等得無傷害於彼人乎？」作是念已，向獵師所語彼獵人：「向我腹下我覆護汝。彼諸象等脫加傷害，即遣諸象各皆使去。」語獵師言：「汝所須者今隨汝取。」時彼獵師聞是語已作是思惟：「如我今者無有慈心，不如彼象。」涕泣啼哭。像王問言：「汝何故哭？」獵師答言：「逼惱故哭。」象王語言：「我恐諸象傷害汝故喚汝腹下，非我身體壓于汝耶？」答言：「不也，非身壓我。」又復語言：「非此牸象出於惡語觸惱于汝，使汝哭耶？」答言：「亦無惡言來惱於我，乃以今有大慈悲道德之故。我以噁心毒箭害汝，汝乃以慈心恐畏諸象而見傷害覆我腹下。我以此事逼惱我心，畏故哭耳。」即說偈言：

「我今以毒箭，　　傷害象王身， 汝以慈道德，　　而用傷我心。 害心傷可愈，　　今傷汝道德， 愚心瘡難復。　　汝德如大海， 誰說能使盡？　　傷害汝命者， 安慰慈覆護，　　若說而言之， 我形雖是人，　　都無慈仁德， 空有是屍骸，　　有劇于畜獸， 相貌如似人，　　作惡劇畜生

現代漢語譯本：煩惱就像鬼怪一樣，因為被無明所覆蓋，所以能產生貪婪、嗔恨和愚癡。我們應該做的只是去除煩惱，何必去責怪別人呢？如果我能成就菩提，我的名聲將傳遍三界。那些虛偽的煩惱，要用正念、禪定、勤奮和精進來消滅它們。用智慧的錐子去銳利地鑿開，斷絕那些煩惱的根源，一定要讓它們乾涸，燒盡，不留一絲殘餘。我將來一定要讓苦惱徹底消滅。 菩薩象王說完這偈語時，母象默默無語。這時，所有的象群都聚集過來。菩薩象王心想：『那些像會不會傷害那個人呢？』想到這裡，他就走到獵人那裡，對獵人說：『你到我的腹下，我來保護你。如果那些像要傷害你，我就讓它們都離開。』他對獵人說：『你所需要的，現在可以隨便拿。』當時，那個獵人聽到這話，心想：『我竟然沒有慈悲心，還不如這頭象。』他哭泣起來。像王問他：『你為什麼哭？』獵人回答說：『因為慚愧和感動而哭。』象王說：『我怕那些像傷害你，所以叫你到我腹下，難道是我的身體壓著你了嗎？』獵人回答說：『不是，不是你的身體壓著我。』象王又說：『難道是這頭母象說了什麼惡語觸怒了你，讓你哭泣嗎？』獵人回答說：『也沒有惡語來觸怒我，而是因為你現在有如此大的慈悲和道德。我用惡毒的心和毒箭傷害你，你卻用慈悲心，害怕象群傷害我，而用身體保護我。我因為這件事感到慚愧和感動，所以才哭泣。』於是他說了偈語： 『我今天用毒箭傷害了象王的身軀，你卻用慈悲的道德來感動我的心。用傷害的心造成的傷可以治癒，但今天傷害你的道德，我愚癡的心造成的創傷難以恢復。你的德行像大海一樣深廣，誰能說它有盡頭呢？傷害你性命的人，你卻用慈悲來安慰和保護。如果說出來，我雖然是人的外形，卻沒有慈悲仁德，空有這副屍骸，比畜生還不如。外貌像人，所作所為卻比畜生還惡劣。』

English version: Afflictions are like ghosts, because they are covered by ignorance, they can generate greed, hatred, and delusion. What we should do is to remove afflictions, why blame others? If I can achieve Bodhi, my name will spread throughout the three realms. Those false afflictions, use mindfulness, meditation, diligence, and vigor to eliminate them. Use the sharp cone of wisdom to chisel open, sever the roots of those afflictions, be sure to make them dry up, burn them out, leaving no trace. I will surely make suffering completely extinguished in the future. When the Bodhisattva Elephant King finished speaking this verse, the female elephant remained silent. At this time, all the elephants gathered. The Bodhisattva Elephant King thought: 'Will those elephants harm that person?' Thinking this, he went to the hunter and said to him: 'Come under my belly, I will protect you. If those elephants try to harm you, I will make them all leave.' He said to the hunter: 'What you need, you can take now.' At that time, the hunter heard this and thought: 'I have no compassion, I am not as good as this elephant.' He began to weep. The Elephant King asked him: 'Why are you crying?' The hunter replied: 'Because of shame and being moved.' The Elephant King said: 'I was afraid that those elephants would harm you, so I called you under my belly, was it my body that was pressing on you?' The hunter replied: 'No, it was not your body pressing on me.' The Elephant King also said: 'Was it that this female elephant said some harsh words that offended you and made you cry?' The hunter replied: 'There were no harsh words that offended me, but because you now have such great compassion and morality. I harmed you with a malicious heart and poisoned arrows, but you used compassion, fearing that the elephants would harm me, and protected me with your body. I am ashamed and moved by this, so I cry.' Then he spoke a verse: 'Today I harmed the Elephant King's body with poisoned arrows, but you moved my heart with compassionate morality. The wound caused by a harmful heart can be healed, but today the wound to your morality, the wound caused by my foolish heart is difficult to recover. Your virtue is as vast as the sea, who can say it has an end? The one who harmed your life, you comfort and protect with compassion. If I speak of it, although I have the form of a human, I have no compassion or virtue, I am just an empty corpse, worse than a beast. I look like a human, but my actions are worse than a beast.'

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。 汝雖受獸身，　　道德人中上， 形相雖非人，　　道德乃是人。」

菩薩象王問獵師言：「汝速答我！汝以何事而來射我？」獵師答言：「為王所使，于汝身份少有所取，非我自心來傷害汝。」象王答言：「如有所須汝今疾取。」爾時象王即說偈言：

「汝欲有所須，　　張手速受之， 諸發菩薩心，　　一切無吝惜， 隨汝所須者，　　悉當舍與汝， 須牙即與牙，　　恣汝拔斷取， 我以濟救故，　　由此受是形， 一切我皆舍，　　所須隨意取， 我為利己者，　　速能至涅槃， 為諸眾生故，　　三有中受身， 為諸種智故，　　悲救以為因。」

獵師慚恥作如是言：「為王所使來取汝牙。」象王答言：「隨汝意取勿生疑難。」獵師答言：「我實不能拔取汝牙。」即說偈言：

「汝慈心盈滿，　　我畏彼慈父， 若拔汝牙者，　　我手必墮落。」

爾時象王語獵師言：「汝若畏者當與汝拔。」作是語已以鼻絞牙，牙根極深久乃拔出，時彼象王血大流出，即說偈言：

「拔牙處血出，　　從膊而流下， 象王極福利，　　其白如缽頭， 拘勿頭花等，　　積聚為大聚， 時彼諸花聚，　　白如象王身， 又似大石山，　　白雪覆其上， 譬如高山頂，　　赤朱流來下。」

爾時象王苦痛戰掉，尚自安慰。時有一天，即說偈言：

「心當堅安住，　　莫為愚癡悶， 當觀苦惱眾，　　云何可濟拔？ 世界皆有死，　　汝當爲拯拔， 當持堅牢志，　　莫生憂惱心

現代漢語譯本： 『你雖然受了獸身，但道德在人中卻是上等的，形貌雖然不是人，但道德卻是人的標準。』 菩薩象王問獵師說：『你快回答我！你因為什麼事來射我？』獵師回答說：『是國王派我來的，要從你身上取一些東西，不是我自己的本意要來傷害你。』象王回答說：『如果有什麼需要的，你現在就快取吧。』當時象王就說了偈語： 『你如果有什麼需要，就張開手快點拿去，凡是發了菩薩心的人，一切都不會吝惜，隨你所需要的東西，都會全部舍給你，需要牙齒就給你牙齒，任你拔斷拿去，我爲了救濟眾生，才受了這樣的形體，一切我都可以捨棄，你所需要的隨意拿取，我爲了利益自己，很快就能達到涅槃，爲了眾生，才在三界中受生，爲了種種智慧，才以悲憫救助作為因。』 獵師慚愧地這樣說：『是國王派我來取你的牙齒。』象王回答說：『隨你的意思取吧，不要有什麼疑難。』獵師回答說：『我實在不能拔取你的牙齒。』就說了偈語： 『你慈悲的心充滿，我畏懼你慈父般的胸懷，如果拔你的牙齒，我的手一定會掉落。』 當時象王對獵師說：『如果你害怕，就讓我來幫你拔。』說完這話，就用鼻子絞住牙齒，牙根很深，過了很久才拔出來，當時象王血流不止，就說了偈語： 『拔牙的地方血流出來，從肩膀流下來，像王福德極大，牙齒白得像缽頭，像拘勿頭花一樣，堆積成一大堆，當時那些花堆，白得像象王的身體，又像大石山，被白雪覆蓋在上面，譬如高山頂，紅色的硃砂流下來。』 當時象王苦痛戰慄，還自己安慰自己。當時有一天神，就說了偈語： 『心應當堅定安住，不要因為愚癡而煩悶，應當觀察苦惱的眾生，要如何才能救拔他們？世界都有死亡，你應當去拯救他們，應當持有堅定的意志，不要生起憂愁煩惱的心。』

English version: 'Although you have a beast's body, your morality is superior among humans. Though your form is not human, your morality is that of a human.' The Bodhisattva Elephant King asked the hunter, 'Answer me quickly! Why have you come to shoot me?' The hunter replied, 'I was sent by the king to take something from your body. It is not my own intention to harm you.' The Elephant King replied, 'If there is anything you need, take it now.' At that time, the Elephant King spoke in verse: 'If you need anything, open your hands and take it quickly. Those who have developed the Bodhi mind are not stingy with anything. Whatever you need, I will give it all to you. If you need tusks, I will give you tusks. You can pull them out and take them. I have taken this form to save beings. I can give up everything. Take whatever you need. For my own benefit, I can quickly reach Nirvana. For the sake of all beings, I take birth in the three realms. For the sake of all kinds of wisdom, I use compassion and salvation as the cause.' The hunter said with shame, 'The king sent me to take your tusks.' The Elephant King replied, 'Take them as you wish, do not hesitate.' The hunter replied, 'I really cannot pull out your tusks.' Then he spoke in verse: 'Your heart is full of compassion. I fear your compassionate heart like a father. If I pull out your tusks, my hand will surely fall off.' At that time, the Elephant King said to the hunter, 'If you are afraid, I will help you pull them out.' After saying this, he used his trunk to twist the tusks. The roots were very deep, and it took a long time to pull them out. At that time, the Elephant King bled profusely and spoke in verse: 'Blood flows from the place where the tusks were pulled, flowing down from the shoulders. The Elephant King's merit is great. His tusks are as white as a bowl, like the flowers of the Kovidara tree, piled up in a large heap. At that time, those heaps of flowers were as white as the Elephant King's body, like a great stone mountain covered with white snow, like the top of a high mountain, with red cinnabar flowing down.' At that time, the Elephant King trembled in pain, yet he comforted himself. At that time, a deva spoke in verse: 'The mind should be firm and stable, do not be troubled by ignorance. You should observe the suffering beings, how can you save them? The world is full of death, you should go and save them. You should hold a firm will, do not give rise to worry and distress.'

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。」 天人阿修羅，　　乾闥婆夜叉， 滿於虛空中，　　嘆說未曾有。 天神作是言：　　「昔來極希有， 能為難苦事。　　拔牙極大苦， 受痛于當今，　　內心向菩提， 求于最勝果，　　終無退轉意。」

復有天神語彼天言：「如此菩薩終無退轉。」復說偈言：

「知子拔牙苦，　　悲念于地獄。」

時彼象王既拔牙已，默然而住。爾時獵師作是思惟：「拔牙著地將無悔耶？而不施我？」象王知念安慰共語，即說偈言：

「牙如拘勿頭，　　亦似白藕根， 六牙盡施汝，　　諸牙中最上， 施汝使安樂。　　小待我責心， 漸使苦痛息，　　使我于汝所， 得敬重信心。　　假使汝意謂， 我是極惡人，　　殺盜淫欺汝， 偽詐不善具。　　聽我答汝意， 汝可作眾惡，　　害心弓利箭， 我皆忘不憶，　　唯憶敬袈裟， 見之心敬信。　　施者及受者， 有凈有不凈，　　我今是施主， 悉具于清凈，　　待我料理心， 使果報廣大，　　乃當施於汝。」

爾時象王語獵師言：「此袈裟者是離欲幢，由我尊重敬心視之。」以鼻擎牙授與獵師，即說偈言：

「我今真實語，　　毒箭射我身， 無有微恨心，　　加惡報于汝。 以是實語因，　　速疾證菩提， 度脫諸眾生，　　如是諸苦惱。」

說是偈已即便以牙施與獵師

現代漢語譯本 天人、阿修羅，乾闥婆、夜叉，充滿了虛空之中，都驚歎說從未有過這樣的事。 天神們這樣說：『過去以來極其稀有，能做出如此艱難痛苦的事情。 拔掉牙齒是極大的痛苦，他現在承受著痛苦，內心卻嚮往菩提，追求最殊勝的果位，始終沒有退轉的意念。』 又有天神對其他天神說：『這樣的菩薩終究不會退轉。』又說偈語： 『知道他拔牙的痛苦，悲憫地獄中的眾生。』 這時，像王拔掉牙齒后，默默地站立著。當時，獵人這樣想：『他把牙齒拔下來放在地上，難道會後悔而不施捨給我嗎？』象王知道他的想法，安慰著對他說，並說了偈語： 『牙齒像拘勿頭果，也像白色的藕根，六顆牙齒都施捨給你，這些牙齒是最上等的，施捨給你讓你安樂。 請稍等我調整一下心緒，逐漸讓痛苦平息，使我能讓你對我產生敬重和信心。 假如你認為我是個極惡的人，殺盜淫欺騙你，是個虛偽奸詐、不善良的人。 聽我回答你的想法，你可以做各種惡事，用有害的弓箭傷害我，我都會忘記不記恨，只記得敬重袈裟，見到它就心生敬信。 施捨的人和接受的人，有清凈和不清凈之分，我現在是施捨的人，完全具備清凈的條件，等我調整好心緒，使果報廣大，那時再施捨給你。』 當時，像王對獵人說：『這袈裟是離欲的標誌，我因為尊重它而敬視它。』用鼻子舉起牙齒交給獵人，並說了偈語： 『我現在說的是真實的話，即使毒箭射中我的身體，我也沒有絲毫的恨意，不會對你施加惡報。 因為這真實的話語，我將迅速證得菩提，度脫一切眾生，脫離這樣的痛苦煩惱。』 說完偈語，就將牙齒施捨給了獵人。

English version The gods, asuras, gandharvas, and yakshas, filled the void, all marveling and saying that such a thing had never happened before. The gods said, 'It is extremely rare that someone can do such a difficult and painful thing. Pulling out teeth is extremely painful, yet he endures the pain, his heart yearning for Bodhi, seeking the most supreme fruit, and never retreating from his intention.' Another god said to the other gods, 'Such a Bodhisattva will never retreat.' And he spoke a verse: 'Knowing the pain of his tooth extraction, he has compassion for the beings in hell.' At this time, after the elephant king had pulled out his teeth, he stood silently. Then, the hunter thought, 'He pulled out his teeth and put them on the ground, will he regret it and not give them to me?' The elephant king knew his thoughts, comforted him, and spoke a verse: 'The teeth are like the fruit of the 'ku-wu-tou', and also like the white lotus root. All six teeth are given to you. These teeth are the most superior. Giving them to you will bring you happiness. Please wait while I adjust my mind, gradually let the pain subside, so that I can make you have respect and faith in me. If you think I am an extremely evil person, who kills, steals, commits adultery, and deceives you, a hypocritical, deceitful, and unkind person. Listen to my answer to your thoughts. You can do all kinds of evil, harm me with harmful bows and arrows. I will forget and not hate you. I only remember to respect the kasaya, and when I see it, I will have respect and faith. The giver and the receiver, there are pure and impure distinctions. I am now the giver, and I am fully qualified with purity. Wait for me to adjust my mind, so that the karmic reward will be great, and then I will give it to you.' At that time, the elephant king said to the hunter, 'This kasaya is the symbol of detachment from desire. I respect it and look at it with reverence.' He lifted the teeth with his trunk and gave them to the hunter, and spoke a verse: 'I am now speaking the truth. Even if a poisoned arrow pierces my body, I will not have the slightest hatred, and I will not inflict evil upon you. Because of this truthful speech, I will quickly attain Bodhi, liberate all sentient beings, and free them from such suffering and afflictions.' After speaking the verse, he gave the teeth to the hunter.

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。以何因緣而引此喻？過去無量百千身中，常作如是難捨之施，本作誓願欲成愿果，欲使諸有眾生所受苦惱使得本道，欲使人解，自守清凈心生信敬，是故引此方喻。

（七〇）

複次，菩薩大人，為諸眾生不惜身命。

我昔曾聞，雪山之中，有二鹿王，各領群鹿，其數五百，于山食草。爾時波羅㮈城中有王名梵摩達，時彼國王到雪山中，遣人張圍圍彼雪山。時諸鹿等盡墮圍中，無可歸依得有脫處，乃至無有一鹿可得脫者。爾時鹿王其色班駁如雜寶填。「作何方便使諸鹿等得免此難？」復作是念：「更無餘計，唯直趣王。」作是念已逕詣王所。時王見已敕其左右：「慎莫傷害，聽恣使來。」時彼鹿王既到王所，而作是言：「大王！莫以遊戲殺諸群鹿用為歡樂，勿為此事。愿王哀愍放舍群鹿莫令傷害。」王語鹿王：「我須鹿肉食。」鹿王答言：「王若須肉，我當日日奉送一鹿。王若頓殺肉必臭敗不得停久，日取一鹿，鹿日滋多，王不乏肉。」王即然可。爾時菩薩鹿王語彼鹿王提婆達多言：「我今共爾，日出一鹿供彼王食，我於今日出送一鹿，汝于明日復送一鹿。」共為言要，迭互送鹿至於多時。後於一時，提婆達多鹿王出一牸鹿，懷妊垂產，向提婆達多求哀請命，而作是言：「我身今死不敢辭托，須待我產供廚不恨。」時彼鹿王不聽其語：「汝今但去，誰當代汝？」便生瞋忿。時彼牸鹿既被瞋責，作是思惟：「彼之鹿王極為慈愍，我當歸請脫免兒命

以什麼因緣而引用這個比喻呢？過去無量百千世中，我常常做這樣難以捨棄的佈施，原本發誓要成就願望的結果，想要使一切眾生所受的苦惱回到本來的道路，想要使人們理解，自己保持清凈的心，生起信心和敬意，所以引用這個比喻。 再次，菩薩大人，爲了眾生不惜自己的身命。 我曾經聽說，在雪山之中，有兩隻鹿王，各自帶領著一群鹿，每群五百隻，在山中吃草。當時波羅奈城中有一位國王名叫梵摩達，當時這位國王來到雪山中，派人張開圍網圍住雪山。當時所有的鹿都陷入圍網之中，沒有可以依靠的地方，沒有可以逃脫的地方，甚至沒有一隻鹿可以逃脫。當時鹿王的顏色斑駁，像雜寶一樣。他想：『用什麼方法才能使這些鹿免於這場災難呢？』他又想：『沒有其他辦法了，只有直接去見國王。』這樣想著，他就直接去了國王那裡。當時國王看見他，就命令左右的人：『小心不要傷害他，聽任他來。』當時鹿王到了國王那裡，就對國王說：『大王！不要把殺害這些鹿當成遊戲來取樂，不要做這樣的事。希望大王可憐他們，放了這些鹿，不要傷害他們。』國王對鹿王說：『我需要鹿肉吃。』鹿王回答說：『大王如果需要肉，我每天都會奉送一隻鹿。大王如果一次性殺掉，肉一定會腐爛不能久放，每天取一隻鹿，鹿每天都會增多，大王不會缺少肉。』國王就答應了。當時菩薩鹿王對另一隻鹿王提婆達多說：『我現在和你一起，每天送出一隻鹿給國王吃，我今天送出一隻鹿，你明天再送出一隻鹿。』他們約定好，輪流送鹿，過了很長時間。後來有一次，提婆達多鹿王送出一隻母鹿，她懷著孕快要生產了，她向提婆達多哀求，說：『我今天死也不敢推辭，請等我生下孩子再供廚，我不會怨恨。』當時鹿王不聽她的話：『你現在就去，誰來代替你？』就生氣了。當時這隻母鹿被責罵后，就想：『那隻鹿王非常慈悲，我應該去請求他，免除我孩子的性命。』

What is the reason for using this analogy? In countless past lives, I have always performed such difficult-to-give-up acts of charity, originally vowing to achieve the result of my wishes, wanting to lead all sentient beings out of their suffering and back to their original path, wanting to make people understand, and to maintain a pure heart, generating faith and respect. Therefore, this analogy is used. Furthermore, the great Bodhisattva does not cherish his own life for the sake of all sentient beings. I once heard that in the snowy mountains, there were two deer kings, each leading a herd of five hundred deer, grazing in the mountains. At that time, there was a king named Brahmadata in the city of Varanasi. This king came to the snowy mountains and sent people to set up nets to surround the mountains. At that time, all the deer fell into the nets, with no place to rely on, no place to escape, and not even one deer could escape. At that time, the deer king's color was mottled, like a mixture of treasures. He thought, 'What method can I use to save these deer from this disaster?' He then thought, 'There is no other way, I must go directly to the king.' Thinking this, he went directly to the king. When the king saw him, he ordered his attendants, 'Be careful not to harm him, let him come.' When the deer king arrived before the king, he said, 'Great King! Do not kill these deer for amusement, do not do such a thing. I hope that the Great King will have mercy and release these deer, do not harm them.' The king said to the deer king, 'I need venison to eat.' The deer king replied, 'If the Great King needs meat, I will send one deer every day. If the Great King kills them all at once, the meat will rot and cannot be kept for long. If you take one deer each day, the deer will increase daily, and the Great King will not lack meat.' The king agreed. At that time, the Bodhisattva deer king said to the other deer king, Devadatta, 'I will now join you in sending one deer each day for the king to eat. I will send one deer today, and you will send one deer tomorrow.' They made an agreement to send deer in turns for a long time. Later, one time, the deer king Devadatta sent a female deer who was pregnant and about to give birth. She begged Devadatta, saying, 'I dare not refuse to die today, but please wait until I give birth to my child before sending me to the kitchen, I will not resent it.' At that time, the deer king did not listen to her, saying, 'You go now, who will replace you?' and became angry. At that time, the female deer, after being scolded, thought, 'That deer king is very compassionate, I should go and ask him to spare my child's life.'

---

。」作是念已往菩薩所，前膝跪地向菩薩鹿王，具以上事向彼鹿王而說偈言：

「我今無救護，　　唯愿濟拔我， 多有諸眾生，　　我今獨怖迮。 愿垂哀憐愍，　　拔濟我苦難， 我更無所恃，　　唯來歸依汝。 汝常樂利益，　　安樂諸眾生， 我今若就死，　　兩命俱不全， 今愿救我胎，　　使得一全命。」

菩薩鹿王聞此偈已，問彼鹿言：「為向汝王自陳說未？」牸鹿答言：「我以歸向，不聽我語，但見瞋責誰代汝者？」即說偈言：

「彼見瞋呵責，　　無有救愍心， 見敕速往彼，　　誰有代汝者？ 我今歸依汝，　　悲愍為體者， 是故應令我，　　使得免一命。」

菩薩鹿王語彼鹿言：「汝莫憂惱隨汝意去，我自思惟。」時鹿聞已踴躍歡喜還詣本群。菩薩鹿王作是思惟：「若遣余鹿當作是語：『我未應去，云何遣我？』」作是念已心即開悟，而說偈言：

「我今躬自當，　　往詣彼王廚， 我于諸眾生，　　誓願必當救。 我若以己身，　　用貿蚊蟻命， 能作如是者，　　尚有大利益。 所以畜身者，　　正為救濟故， 設得代一命，　　捨身猶草芥。」

說是偈已，即集所領諸群鹿等，「我于汝等諸有不足，聽我懺悔。我欲舍汝，以代他命欲向王廚。」

爾時諸鹿聞是語已盡各悲戀，而作是言：「愿王莫往，我等代去。」鹿王答言：「我以立誓自當身去，若遣汝等必生苦惱，今我歡喜無有不悅

現代漢語譯本：這樣想著，母鹿走到菩薩鹿王面前，前膝跪地，向鹿王講述了以上的事情，並用偈語說道： 『我現在沒有救護，只希望您能救拔我，眾生如此之多，我卻獨自恐懼不安。愿您垂憐哀憫，救我脫離苦難，我再也沒有可以依靠的，只能來歸依您。您總是樂於利益眾生，使他們安樂，我如果就這樣死去，兩條生命都不能保全，現在希望您能救我的胎兒，使它能保全一條生命。』 菩薩鹿王聽了這偈語后，問那母鹿說：『你向你的國王陳述過嗎？』母鹿回答說：『我已經去說了，他不聽我的話，只是責問誰能代替你？』於是說了偈語： 『他見我只是責罵呵斥，沒有絲毫憐憫之心，他命令我趕緊去，誰能代替我呢？我現在歸依您，您是以悲憫為本的，所以應該讓我免去一死。』 菩薩鹿王對那母鹿說：『你不要憂愁煩惱，隨你的意思去吧，我自會考慮。』當時母鹿聽了，歡喜雀躍地回到自己的鹿群中。菩薩鹿王這樣思量：『如果派其他的鹿去，它們會說：『我不應該去，為什麼要派我去？』』這樣想著，心中豁然開悟，於是說了偈語： 『我今天親自去，前往國王的廚房，我對於眾生，發誓一定要救度。我如果用自己的身體，去換取蚊蟻的生命，能這樣做，尚且有很大的利益。所以養護身體，正是爲了救濟眾生，即使能代替一條生命，捨棄身體也像草芥一樣。』 說完偈語后，就召集他所統領的鹿群，說：『我對於你們有什麼不足的地方，請允許我懺悔。我將要離開你們，去代替別人的生命，前往國王的廚房。』 當時，所有的鹿聽到這話，都悲傷不捨，說道：『希望大王不要去，我們代替您去。』鹿王回答說：『我已經立下誓言，要親自去，如果派你們去，必定會產生苦惱，現在我歡喜前往，沒有絲毫的不悅。』

English version: Having thought thus, the doe went before the Bodhisattva deer king, knelt on her front knees, and recounted the above matters to the deer king, saying in verse: 'I have no protector now, I only wish you would rescue me. There are so many living beings, yet I alone am fearful and distressed. I beg you to have compassion and pity, to save me from suffering. I have no one else to rely on, I can only take refuge in you. You always delight in benefiting living beings, making them peaceful. If I were to die like this, two lives would be lost. Now I hope you can save my unborn child, so that one life can be preserved.' Having heard this verse, the Bodhisattva deer king asked the doe, 'Have you explained this to your king?' The doe replied, 'I have already gone to him, but he would not listen to me, only asking who could replace you?' Then she spoke in verse: 'He only scolded and rebuked me, without any compassion. He ordered me to go quickly, who could replace you? Now I take refuge in you, who are compassionate by nature, therefore you should allow me to avoid death.' The Bodhisattva deer king said to the doe, 'Do not worry or be distressed, go as you wish, I will consider it myself.' At that time, the doe, having heard this, joyfully returned to her own herd. The Bodhisattva deer king thought, 'If I send another deer, they will say, 'I should not go, why send me?'' Thinking thus, his mind became enlightened, and he spoke in verse: 'Today I will go myself, to the king's kitchen. I vow to save all living beings. If I use my own body to exchange for the life of a mosquito or an ant, being able to do so would still be of great benefit. Therefore, nurturing this body is precisely for the sake of saving living beings. Even if it is to replace one life, giving up this body is like discarding grass.' Having spoken this verse, he gathered the deer he led and said, 'If I have been lacking in any way towards you, please allow me to repent. I am going to leave you, to replace another's life, and go to the king's kitchen.' At that time, all the deer, having heard these words, were sad and reluctant, saying, 'We hope that the king will not go, we will go in your place.' The deer king replied, 'I have already made a vow to go myself. If I send you, it will surely cause suffering. Now I go joyfully, without any displeasure.'

---

。」即說偈言：

「不離欲捨身，　　必當有生處， 我今為救彼，　　捨身必轉勝。 我今知此身，　　必當有敗壞， 今為救愍故，　　便是法捨身。 得為法因者，　　云何不歡喜？」

爾時諸鹿種種諫喻，遂至疲極不能令彼使有止心。時彼鹿王往詣王廚，諸鹿舉群並提婆達多鹿群，盡逐鹿王向波羅㮈，既出林已報謝群鹿使還所止，唯己一身詣王廚所。時彼廚典先見鹿王者，即便識之，往白于王，稱彼鹿王自來詣廚。王聞是語，身自出來向鹿王所。王告之言：「汝鹿盡耶？云何自來？」鹿王答言：「由王擁護鹿倍眾多。所以來者，為一妊身牸鹿，欲代其命身詣王廚。」即說偈言：

「意欲有所求，　　不足滿其心， 我力所能辦，　　若當不為者， 與木有何異？　　設於生死中， 舍此臭穢形，　　當自空敗壞， 不為毫釐善。　　此身必歸壞， 捨己他得全，　　我為得大利。」

爾時梵摩達王聞是語已，身毛皆豎，即說偈言：

「我是人形鹿，　　汝是鹿形人， 具功德名人，　　殘惡是畜生。 嗚呼有智者，　　嗚呼有勇猛， 嗚呼能悲愍，　　救濟眾生者。 汝作是志形，　　即是教示我。 汝今還歸去，　　及諸群鹿等， 莫生怖畏想。　　我今發誓愿， 永更不復食，　　一切諸鹿肉。」

爾時鹿王白王言：「王若垂矜，應自往詣彼群鹿所，躬自安慰施與無畏

現代漢語譯本 於是鹿王說了偈語： 『不離開慾望而捨棄身體，必然會有轉生之處，我今天爲了救它們，捨棄身體必定會更加殊勝。 我今天知道這個身體，必然會有敗壞的時候，今天爲了救濟憐憫的緣故，這便是以法捨身。 能夠成為法的原因，為什麼不歡喜呢？』 當時，眾鹿紛紛勸諫，直到疲憊不堪，也不能讓鹿王停止這個想法。 這時，鹿王前往王宮的廚房，眾鹿和提婆達多的鹿群，都跟隨著鹿王前往波羅奈城，出了森林后，鹿王告別眾鹿，讓它們回到原來的地方，只有自己前往王宮的廚房。 當時，廚師先看到了鹿王，立刻認出了它，前去稟告國王，說鹿王自己來到了廚房。 國王聽到這話，親自出來迎接鹿王。國王問鹿王：『你們的鹿都來了嗎？你為什麼自己來？』 鹿王回答說：『因為大王您的庇護，鹿的數量增加了很多。我來的原因是，爲了一個懷孕的母鹿，我願意代替它的生命來到王宮的廚房。』 於是說了偈語： 『慾望有所求，卻不能滿足內心，我力所能及的事情，如果我不去做，和木頭有什麼區別呢？ 即使在生死輪迴中，捨棄這個臭穢的身體，它終究會空敗壞，不能帶來絲毫的善。 這個身體必定會壞滅，捨棄自己而讓別人保全，我得到了大利益。』 當時，梵摩達王聽到這些話，全身汗毛都豎了起來，於是說了偈語： 『我是人形的鹿，你是鹿形的的人，具備功德的人，殘暴的是畜生。 啊！有智慧的人，啊！有勇猛的人，啊！能夠悲憫，救濟眾生的人。 你做出這樣的決定，就是在教導我。你現在回去吧，和你的鹿群們一起，不要產生恐懼的想法。 我今天發誓，永遠不再吃任何鹿肉。』 當時，鹿王對國王說：『大王如果憐憫，應該親自前往鹿群那裡，親自安慰它們，給予它們無畏。』

English version Then the deer king spoke in verse: 'Not departing from desire to give up the body, there must be a place of rebirth. Today, to save them, giving up my body will surely be more excellent. Today I know this body, it must have a time of decay. Today, for the sake of saving and having compassion, this is giving up the body for the Dharma. Being able to be the cause of the Dharma, why not be happy?' At that time, the deer all advised and pleaded, until they were exhausted, but they could not make the deer king stop this idea. Then, the deer king went to the royal kitchen. The deer and Devadatta's deer all followed the deer king to Varanasi. After leaving the forest, the deer king bid farewell to the deer, telling them to return to their original place, and only he went to the royal kitchen. At that time, the cook saw the deer king first, and immediately recognized him. He went to report to the king, saying that the deer king had come to the kitchen by himself. When the king heard this, he came out to meet the deer king himself. The king asked the deer king, 'Have all your deer come? Why have you come alone?' The deer king replied, 'Because of your protection, Your Majesty, the number of deer has increased greatly. The reason I have come is for a pregnant doe. I am willing to come to the royal kitchen in place of its life.' Then he spoke in verse: 'Desire has something to seek, but it cannot satisfy the heart. If I do not do what I am capable of, what is the difference between me and a piece of wood? Even in the cycle of birth and death, giving up this foul body, it will eventually decay and be empty, and will not bring the slightest good. This body will surely perish. Giving up myself so that others can be saved, I have gained great benefit.' At that time, King Brahmadatta, upon hearing these words, had all the hairs on his body stand on end. Then he spoke in verse: 'I am a deer in human form, you are a human in deer form. A person with merit, the cruel one is a beast. Oh! A wise person, oh! A courageous person, oh! A person who can be compassionate and save all beings. Your making this decision is teaching me. Now you go back, along with your herd of deer, do not have any thoughts of fear. Today I vow that I will never eat any deer meat again.' At that time, the deer king said to the king, 'If Your Majesty has compassion, you should go to the deer herd yourself, personally comfort them, and give them fearlessness.'

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。」王聞是語，身自詣林，到鹿群所施鹿無畏，即說偈言：

「是我國界內，　　一切諸群鹿， 我以堅擁護，　　慎莫生恐怖。 我今此林木，　　及以諸泉池， 悉以施諸鹿，　　更不聽殺害。 是故名此林，　　即名施鹿林。」

大莊嚴論經卷第十五

（七一）

複次，善分別者，乃至國土廣大諸事備足，知其苦惱舍離而去。

我昔曾聞，世尊昔為菩薩時作大國王，貧窮乞丐有來索者一切皆與，為苦厄者能作擁護，為欲利益一切眾生，智慧聰猛又處王位。時鄰國王將諸軍眾欲來交戰，時菩薩王作是思惟：「著五欲樂不能調心，六根難滿眾具既多，復須料理而擁護之，為此眾具生於斗諍，愿舍此事不應斗諍，我應更修集隨身勝法。」即說偈言：

「于善觀察時，　　智者應分別， 為事不思慮，　　後悔無所及。

「觀察是非，必知所在。」復說偈言：

「欲如執草炬，　　亦如眾肉團， 著欲必傷毀，　　害及於二世。 智者應速離，　　國土眾具等， 如此眾具等，　　終歸必捨棄， 寧今受眾苦，　　愿莫於後世， 受此久長苦。　　計我今勢力， 堪任摧伏彼，　　現在明證果， 聲譽嘆美善，　　后受苦傷害。 雖知己有能，　　愿當護于彼， 若當不護彼，　　后必傷害身。」

作是念已逃避入林，有一老婆羅門迷失道路到彼林間，菩薩問言：「汝以何故來至此林？」婆羅門言：「我欲見王

現代漢語譯本 國王聽到這話，親自來到樹林，在鹿群所在之處施予鹿群無畏的承諾，並說了偈語： 『在我的國界之內，所有的鹿群，我都會堅決地保護你們，不要產生恐懼。 我將這片樹林，以及所有的泉水池塘，都施捨給你們鹿群，不再允許任何人殺害你們。 因此，這片樹林就叫做施鹿林。』

《大莊嚴論經》卷第十五

（七一）

再者，善於分辨的人，即使國土廣大，各種事物都完備充足，也會因為知道其中的苦惱而捨棄離去。 我曾經聽說，世尊過去作為菩薩時，曾是一位偉大的國王，對於前來乞討的貧窮之人，他都給予一切所需；對於遭受苦難的人，他能給予保護；爲了利益一切眾生，他智慧聰敏，又身處王位。 當時，鄰國的國王率領軍隊想要前來交戰，這位菩薩國王這樣思索：『沉溺於五欲之樂不能調伏內心，六根難以滿足，各種資具既多，又需要管理和保護，爲了這些資具會產生爭鬥，我願意捨棄這些，不應該爭鬥，我應該修習更殊勝的隨身之法。』於是說了偈語： 『在善於觀察的時候，智者應當分辨，做事不經過思考，後悔就來不及了。

『觀察是非，必定知道所在。』又說了偈語： 『慾望如同拿著燃燒的草把，也像一團團的肉，執著于慾望必定會受到傷害，危害到今生和來世。 智者應當迅速遠離，國土和各種資具等，這些資具等，最終必定會被捨棄，寧願現在承受各種痛苦，也不願在後世，遭受這長久的痛苦。 如果我估計現在的勢力，足以摧毀他們，現在可以得到明顯的果報，聲譽和讚美都會很好，但之後會受到痛苦的傷害。 即使知道自己有能力，也應當保護他們，如果不能保護他們，之後必定會傷害自身。』 這樣想過後，他就逃避進入樹林。有一位婆羅門迷失了道路來到這片樹林，菩薩問他：『你因為什麼原因來到這片樹林？』婆羅門說：『我想要見國王』

English version The king, hearing this, personally went to the forest, and at the place where the deer were, he gave the deer a promise of fearlessness, and spoke a verse: 'Within my kingdom, all the deer, I will firmly protect you, do not be afraid. I give this forest, and all the springs and ponds, to you deer, and will not allow anyone to harm you. Therefore, this forest is called the Deer-Giving Forest.'

The Great Adornment Sutra, Volume Fifteen

(71)

Furthermore, those who are good at discernment, even if their country is vast and all things are complete, will abandon and leave because they know the suffering within. I once heard that when the World Honored One was a Bodhisattva, he was a great king. To the poor who came begging, he gave everything they asked for; to those who suffered, he offered protection; for the benefit of all beings, he was wise and intelligent, and held the position of king. At that time, the king of a neighboring country led his troops to wage war. The Bodhisattva king thought: 'Indulging in the pleasures of the five desires cannot tame the mind, the six senses are difficult to satisfy, and there are many possessions that need to be managed and protected. For these possessions, conflicts will arise. I am willing to give these up and should not fight. I should cultivate more superior practices that I can carry with me.' Then he spoke a verse: 'When observing carefully, the wise should discern. If one acts without thinking, regret will be too late.'

'Observing right and wrong, one will surely know where it lies.' He then spoke another verse: 'Desire is like holding a burning torch, or like lumps of meat. Attachment to desire will surely cause harm, harming both this life and the next. The wise should quickly abandon, the country and all possessions, etc. These possessions, etc., will ultimately be abandoned. It is better to endure all kinds of suffering now, than to suffer this long-lasting pain in the future. If I estimate my current power, it is enough to destroy them. I can obtain obvious results now, and my reputation and praise will be good, but later I will suffer pain. Even if I know I have the ability, I should protect them. If I do not protect them, I will surely harm myself later.' After thinking this, he fled into the forest. A Brahmin, lost his way, came to this forest. The Bodhisattva asked him: 'Why have you come to this forest?' The Brahmin said: 'I want to see the king.'

---

。」菩薩問言：「何故見王？」婆羅門言：「我今貧困又多債負，聞王好施，故來乞索用以償債。遠離貧苦，更無所歸，唯望王恩拯救於我。」菩薩語言：「汝並歸去，此間無王何所歸誠？」婆羅門聞是語已，迷悶躄地。爾時菩薩既見之已，深生憐愍，作是念已，即說偈言：

「我以護他故，　　難捨盡棄捨， 我今棄捨已，　　當以何物與？ 吾今為斯人，　　當捨己身命。」

說是偈已即時扶接婆羅門起，而告之曰：「汝莫愁怖！吾當令汝得於財利。」時婆羅門聞是語已心生喜悅，菩薩即時用草作索，作索已訖與婆羅門：「一切施者我身即是。」而說偈言：

「彼王未得我，　　心意終不安， 汝應以此繩，　　繫縛於我肘， 將至彼王所，　　令彼王歡喜， 當施汝珍寶，　　金銀諸財物， 汝可得大富，　　彼王復歡喜。 生者必有死，　　壽命會當盡， 為救危厄故，　　雖復喪身命， 智者為此死，　　名之為瓔珞。」

爾時婆羅門聞是語已甚大歡喜，即時以索縛此菩薩將詣彼王。王既見已向婆羅門，而說偈言：

「此為是何人？　　身色如金山， 威光甚赫奕，　　猶日照世間， 面目極端嚴，　　睹者無不悅。 如斯福德者，　　應作大地主， 今日被拘執，　　苦厄乃如是？ 我坐師子座，　　極為可慚恥， 彼應處王位，　　非我之所宜， 我之不調順，　　不應處此座。」

時婆羅門聞是偈已，白大王言：「此是王怨

現代漢語譯本 菩薩問道：『你為何要見國王？』婆羅門說：『我現在貧困潦倒，又負債累累，聽說國王樂善好施，所以前來乞討，希望能用以償還債務。我已走投無路，無處可去，只能仰仗國王的恩德來拯救我。』菩薩說：『你們都回去吧，這裡沒有國王，你們向誰求助呢？』婆羅門聽了這話，頓時迷茫，癱倒在地。這時，菩薩看到他這樣，深感憐憫，心想，於是說了偈語： 『爲了保護他人，我連難以割捨的都捨棄了，如今我已捨棄一切，還能用什麼來給予呢？爲了這個人，我應當捨棄自己的生命。』 說完偈語，菩薩立刻扶起婆羅門，告訴他說：『你不要憂愁害怕！我將讓你得到財富。』當時，婆羅門聽了這話，心中歡喜。菩薩立刻用草做了繩索，做好繩索后交給婆羅門，說：『一切施捨者，我的身體就是。』並說了偈語： 『那個國王沒有得到我，心中終究不會安寧。你應該用這繩子，捆綁我的手臂，帶到國王那裡，讓他高興，他會賞賜你珍寶、金銀等財物，你就可以變得非常富有，國王也會很高興。生者必有死，壽命終將耗盡，爲了拯救危難，即使喪失生命，智者為此而死，也如同佩戴瓔珞一樣光榮。』 當時，婆羅門聽了這話，非常高興，立刻用繩索捆綁了菩薩，帶到國王那裡。國王見到后，對婆羅門說了偈語： 『這個人是誰？他的身色如同金山，威光赫赫，如同太陽照耀世間，面容端莊，見到他的人無不歡喜。如此有福德的人，應該做大地之主，今天卻被拘禁，遭受如此苦難？我坐在獅子座上，實在感到慚愧，他應該坐在王位上，而不是我，我的不調順，不應該坐在這裡。』 當時，婆羅門聽了這偈語，對大王說：『這是國王的仇敵』

English version The Bodhisattva asked, 'Why do you seek an audience with the king?' The Brahmin replied, 'I am now impoverished and heavily in debt. I heard that the king is generous, so I came to beg for alms to repay my debts. I have nowhere else to turn, and I can only rely on the king's kindness to save me.' The Bodhisattva said, 'You should all go back. There is no king here. Who are you seeking help from?' Upon hearing this, the Brahmin was bewildered and collapsed to the ground. Seeing this, the Bodhisattva felt deep compassion and thought to himself, and then spoke in verse: 'To protect others, I have given up even what is difficult to part with. Now that I have given up everything, what can I give? For this person, I should give up my own life.' After speaking the verse, the Bodhisattva immediately helped the Brahmin up and told him, 'Do not worry or be afraid! I will ensure you gain wealth.' At that time, the Brahmin was delighted upon hearing this. The Bodhisattva immediately made a rope from grass, and after making the rope, gave it to the Brahmin, saying, 'For all who give, my body is the offering.' And he spoke in verse: 'That king will not be at peace until he obtains me. You should use this rope to bind my arm and take me to the king, so that he will be pleased. He will reward you with treasures, gold, silver, and other riches, and you will become very wealthy, and the king will also be happy. Those who are born must die, and life will eventually end. To save from danger, even if one loses their life, the wise who die for this are as glorious as wearing a garland.' At that time, the Brahmin was overjoyed upon hearing this, and immediately bound the Bodhisattva with the rope and took him to the king. Upon seeing him, the king spoke in verse to the Brahmin: 'Who is this person? His body is like a golden mountain, his radiance is brilliant, like the sun illuminating the world. His face is dignified, and all who see him are pleased. Such a virtuous person should be the ruler of the land. Yet today he is imprisoned and suffers such hardship? I sit on the lion throne and feel ashamed. He should be on the throne, not me. My lack of virtue means I should not be sitting here.' At that time, the Brahmin, upon hearing this verse, said to the great king, 'This is the king's enemy.'

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。」王問婆羅門：「誰縛此人？」婆羅門言：「此實我縛。」王言：「斯人不應為汝所縛，汝為妄語。」即說偈言：

「彼如大逸象，　　身力甚強壯， 汝今體羸劣，　　又無兵馬力， 云何能縛彼？　　此事不可信。 汝可真實說，　　勿作虛妄言。」

時婆羅門具陳上事，而說偈言：

「見我失所望，　　彼人便自縛， 彼以悲愍縛，　　欲以救濟我。 如是善丈夫，　　名稱遍十方， 猶如燃庭燎，　　普照於一切。 不善人愚癡，　　滅彼使無餘， 庭燎熾然時，　　能滅令無遺。」

爾時大王聞是語已，即便驚起合掌而言：「善哉善哉！真善丈夫！汝為救他作如是事。」即說偈言：

「所言大王者，　　號名曰羅阇， 利益於世間，　　是故名羅阇。 汝今應為王，　　護持于大地， 唯愿今聽我，　　懺悔諸罪咎。 我實是嬰愚，　　輕躁無智者， 汝可還為王，　　我舍此國去。 汝能令眾生，　　一切得安樂， 餘人設作王，　　逼惱諸世間。」

即立彼王還歸所止。

（七二）

複次，作凈福業應設供養，是故應當勤修福業。

我昔曾聞，石室國王名烏越䩭，舉國人民共設佛會，有一婦人于窗牖中窺看世尊。爾時彼王見女端正，即解珠瓔遣傍侍臣送與彼婦。時王左右即白王言：「彼婦女者是國中婦，王若愛念直往喚取，何煩與珠？人脫怪笑

國王問婆羅門：'是誰綁了這個人？'婆羅門說：'這確實是我綁的。'國王說：'這個人不應該被你綁，你說了謊。'隨即說了偈語： '他像一頭巨大的逸象，身強力壯，你現在身體虛弱，又沒有兵馬之力，怎麼能綁住他？這件事不可信。你可要說實話，不要說謊。' 當時，婆羅門詳細陳述了事情的經過，並說了偈語： '看到我失望的樣子，那個人就自己把自己綁了起來，他用悲憫之心綁住自己，想要救濟我。這樣的善人，名聲傳遍四方，就像燃燒的庭燎，普照一切。不善良的愚人，會滅掉他使之不留餘燼，就像庭燎熾盛時，能被滅掉不留一絲痕跡。' 當時，大王聽了這些話，立刻驚起，合掌說道：'太好了，太好了！真是個善良的人！你爲了救別人做了這樣的事。'隨即說了偈語： '所謂的大王，號稱羅阇，是爲了利益世間，所以才叫羅阇。你現在應該做國王，守護這片大地，希望你聽我說，我懺悔我的罪過。我實在是幼稚愚蠢，輕率無知，你還是做國王吧，我離開這個國家。你能讓眾生都得到安樂，其他人如果做國王，只會逼迫擾亂世間。' 隨即擁立那位國王回到他原來的位置。 （七二） 再次，爲了做清凈的福業，應該設定供養，所以應當勤奮地修習福業。 我曾經聽說，石室國的國王名叫烏越䩭，全國人民一起舉辦佛會，有一位婦人在窗戶邊窺看世尊。當時，國王看到那女子端莊美麗，就解下自己的珠瓔，派身邊的侍臣送給那婦人。當時，國王的左右侍從就對國王說：'那女子是國內的婦人，大王如果喜歡她，直接叫她來就行了，何必送珠子？人們會覺得奇怪嘲笑的。'

The king asked the Brahmin, 'Who bound this man?' The Brahmin said, 'Indeed, I bound him.' The king said, 'This man should not be bound by you; you have spoken falsely.' Then he spoke a verse: 'He is like a great, untamed elephant, with immense strength. You are now weak and frail, and have no military might. How could you bind him? This is unbelievable. You must speak the truth, and not utter falsehoods.' At that time, the Brahmin recounted the whole affair and spoke a verse: 'Seeing my disappointment, that man bound himself. He bound himself with compassion, wishing to save me. Such a virtuous man, his name spreads in all directions, like a burning torch in the courtyard, illuminating everything. Unvirtuous fools will extinguish him, leaving nothing behind, just as a blazing torch can be extinguished without a trace.' At that time, the great king, upon hearing these words, was startled and, clasping his hands, said, 'Excellent, excellent! Truly a virtuous man! You did such a thing to save another.' Then he spoke a verse: 'The one called a great king, named Raja, is for the benefit of the world; therefore, he is called Raja. You should now be the king, protecting this land. I beg you to listen to me; I repent my wrongdoings. I am truly childish and foolish, rash and ignorant. You should return to be the king; I will leave this country. You can bring peace and happiness to all beings. If others were to be king, they would only oppress and disturb the world.' Then he reinstated that king to his former position. (72) Furthermore, to perform pure meritorious deeds, one should make offerings; therefore, one should diligently cultivate meritorious deeds. I once heard that the king of the Stone Chamber Kingdom, named Uyyana, held a Buddhist assembly with all the people of the country. A woman was peeking at the World Honored One from a window. At that time, the king saw that the woman was beautiful and virtuous, so he took off his pearl necklace and sent a servant to give it to the woman. At that time, the king's attendants said to the king, 'That woman is a woman of this country. If the king loves her, he can just call her to come. Why bother giving her pearls? People will find it strange and laugh.'

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。」王聞是語以手掩耳，作如是言：「咄哉大惡！云何乃以此言使聞我耳？」即說偈言：

「作是咒誓言，　　設我有異心， 使我成大惡，　　我不以染著， 以珠與彼女，　　聽我說意故。 業為自在主，　　最勝業者說， 此無宰主作，　　唯是業所造， 心作于宰主，　　善業佛所嘆。 如是之妙色，　　更無宰主我， 唯是善業作，　　善業我應敬， 惡業我應離。　　過去作善業， 果報於今現，　　我以于珠貫， 眾寶雜莊嚴，　　額懸多邏羅， 珠貫白如雪，　　我為宿功德， 不爲著色慾，　　若知善惡業， 云何復著色？　　雖遠尚不視， 況當有染著？　　寧當飢渴死， 不為非法貪，　　寧當入火聚， 不為奸邪事。　　我如有愛著， 今身若後身，　　受苦極無量。」

（七三）

複次，若有善業，自然力故受好業報，雖有國王黨援之力，不如業力所獲善報，是故應當修于善業。

我昔嘗聞，憂悅伽王于晝睡眠，有二內官，一在頭前，一在腳底，持扇捉拂共作論議：「我等今者為王所念，為以何事？」一則自稱是我業力，一則自稱我因王力，由是之故奉給於王。時彼二人數聞聽法並解議論，即說偈言：

「如牛厲渡水，　　導正從亦正， 人王立正法，　　從者亦如是。」

時彼二人由競理故其聲轉高，一作是言：「我依王活。」第二者言：「我依業力

現代漢語譯本：王聞摀住耳朵，像這樣說：『哎呀，太惡劣了！怎麼能用這樣的話讓我聽到呢？』隨即說了偈語： 『如果我發誓說，我懷有異心，就讓我遭受大惡報。我不是因為貪戀，才把珠子給她，而是爲了讓她聽我說出我的心意。業力是自在的主宰，最殊勝的業力是這樣說的，這並非由主宰者所為，只是由業力所造。心是主宰，善業是佛所讚歎的。像這樣美好的容貌，更沒有主宰者，只是善業所為，我應該尊敬善業，遠離惡業。過去所做的善業，果報現在顯現，我用珠子串起來，用各種珍寶裝飾，額頭懸掛著多邏羅，珠子串起來像雪一樣白，這是我過去功德所致，不是因為貪戀。如果知道善惡業，怎麼還會貪戀美色呢？即使遠遠地看都不看，何況會有貪戀呢？寧願飢渴而死，也不做非法的貪婪之事，寧願跳入火堆，也不做奸邪之事。如果我有什麼愛戀，今生或者來世，都會遭受無量的痛苦。』 （七三） 再次，如果有善業，自然的力量會使人獲得好的業報，即使有國王的黨羽勢力，也不如業力所獲得的善報，所以應當修習善業。 我曾經聽說，憂悅伽王在白天睡覺時，有兩個內官，一個在頭前，一個在腳底，拿著扇子和拂塵一起議論：『我們現在被國王所重視，是因為什麼呢？』一個自稱是我的業力，一個自稱是因為國王的力量，因此才侍奉國王。當時這兩個人多次聽聞佛法並理解了其中的道理，就說了偈語： 『就像牛渡水一樣，領頭的走正了，後面的也會走正。人王如果奉行正法，跟隨的人也會如此。』 當時這兩個人因為爭論道理，聲音越來越高，一個說：『我依靠國王而活。』第二個說：『我依靠業力。』

English version: Wang Wen covered his ears with his hands, saying, 'Oh, how terrible! How can you use such words to make me hear them?' Then he spoke a verse: 'If I make this vow, that I have a different intention, let me suffer great evil. I did not give her the pearl out of attachment, but to let her hear my intention. Karma is the self-master, the most excellent karma is said to be like this, it is not done by a master, but only created by karma. The mind is the master, good karma is praised by the Buddha. Such beautiful appearance, there is no master, it is only done by good karma, I should respect good karma, and stay away from evil karma. The good karma done in the past, the results now appear, I string the pearls together, decorate them with various treasures, and hang the multi-lala on my forehead, the pearls are strung together as white as snow, this is due to my past merits, not because of attachment. If one knows good and evil karma, how can one still be attached to beauty? Even if one does not look at it from afar, how can there be attachment? I would rather die of hunger and thirst than do illegal greed, I would rather jump into a fire than do evil things. If I have any love, in this life or the next, I will suffer immeasurable pain.' (73) Furthermore, if there is good karma, the natural power will cause one to receive good karmic retribution. Even if one has the support of the king's party, it is not as good as the good retribution obtained by karmic power. Therefore, one should cultivate good karma. I once heard that when King Youyuejia was sleeping during the day, there were two inner officials, one in front of his head and one at the bottom of his feet, holding fans and dusters, discussing together: 'Why are we now valued by the king?' One claimed it was my karmic power, and the other claimed it was because of the king's power, and that was why they served the king. At that time, these two people often heard the Dharma and understood the principles, so they spoke a verse: 'Just like a cow crossing the water, if the leader walks straight, the followers will also walk straight. If the king upholds the righteous Dharma, the followers will also be like that.' At that time, these two people's voices became louder because of the argument, one said: 'I live by relying on the king.' The second one said: 'I rely on karmic power.'

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。」王聞是聲即便睡悟，而問之言：「何故高聲？」王又聞彼二人諍理，雖復明知未斷我見，援黨己者王心不悅，即便向彼稱業力者說偈問言：

「依於我國住，　　自稱是業力， 我今試看汝，　　為是誰力耶？」

說是偈已往夫人所，語夫人言：「今當遣人來到汝邊，汝好莊嚴如帝釋幢夫人。」答言：「當奉王教！」時王以蒲萄漿與彼依王活者，送與夫人。既遣之已作是思惟：「稱業力者今應當悔作如是語。」作是念已未久之間，彼業力者著好衣服來至王邊。王見之已，甚大生怪，即說偈言：

「我為自錯誤，　　與彼殘漿耶？ 為是彼業力，　　強奪此將去？ 或能共親厚，　　與彼使將去？ 或是夫人瞋，　　奪此與彼乎？ 或能我迷誤，　　而與于彼耶？ 或能彼幻我，　　使我錯亂乎？」

說是偈已問彼人言：「好實語我，汝恃業力我故不遣，汝云何得？」彼人白王：「以業力得。」即以事狀具向王說：「此人奉使既出門已，卒爾鼻衄，即以此漿與我使送，到夫人邊得是衣服。」王聞是已，即說偈言：

「業報如影響，　　亦如彼莊嚴， 彼言自業力，　　此語信不虛。 以聽法力故，　　言說合于理， 彼稱業力者，　　斯言定有驗。 我多於己負，　　彼憑業力勝， 佛說業力強，　　此語信真實。 佛為善御乘，　　業力為善哉， 能壞王者力。　　十方佛世尊， 亦說隨業力。　　汝今倚業力， 用自莊嚴身，　　割絕於我力

現代漢語譯本：國王聽到聲音，即使在睡夢中也能醒悟，於是問道：『為何如此高聲喧譁？』國王又聽到那兩個人爭論道理，雖然他心裡明白他們並沒有斷除我見，只是在拉攏支援自己的人，國王心中不悅，便向那個自稱是業力的人說偈問道： 『依附在我的國土居住，自稱是業力，我今天試著看看你，究竟是誰的力量？』 說完偈語后，國王前往夫人的住所，告訴夫人說：『現在我將派人到你那裡，你好好打扮得像帝釋天王的夫人一樣。』夫人回答說：『我將遵從國王的教誨！』當時，國王用葡萄漿賞賜給那些依靠他生活的人，並派人送給夫人。派人走後，國王心想：『那個自稱是業力的人現在應該後悔說那樣的話了。』這樣想著沒過多久，那個自稱是業力的人穿著華麗的衣服來到國王面前。國王看到后，非常驚訝，便說偈道： 『是我自己犯了錯誤，把剩下的漿給了他嗎？還是他的業力，強行奪走拿去了？或者是因為關係親近，才讓他拿走的？還是夫人發怒，奪走給了他？或者是我自己糊塗了，才給了他？還是他用幻術迷惑了我，使我錯亂了？』 說完偈語后，國王問那個人說：『你老實告訴我，你仗著業力我才沒有遣走你，你是怎麼得到的？』那個人回答國王說：『是靠業力得到的。』然後把事情的經過詳細地告訴了國王：『這個人奉命出門后，突然流鼻血，就用這漿給了我讓我送去，到了夫人那裡就得到了這衣服。』國王聽了這些，便說偈道： 『業報就像影子一樣，也像那莊嚴的裝飾，他說靠自己的業力，這話確實不虛。因為聽法的力量，言語符合道理，他自稱是業力，這話一定有應驗。我大多時候都辜負了自己，他憑藉業力而勝過我，佛說業力強大，這話真實不虛。佛是善於駕馭的導師，業力真是太好了，能摧毀國王的力量。十方諸佛世尊，也說隨業力而行。你現在依靠業力，用它來莊嚴自身，割斷了我的力量。』

English version: The king, hearing the sound, even in his sleep, would awaken and ask, 'Why such loud clamor?' The king then heard the two men arguing about principles, and although he knew they had not eliminated their self-views and were merely gathering support for their own sides, the king was displeased. He then addressed the one who claimed to be 'karma' and asked in verse: 'Dwelling in my kingdom, you claim to be karma, I will now test you, whose power is it?' After speaking the verse, the king went to the queen's residence and told her, 'Now I will send someone to you, you should adorn yourself like the queen of Indra.' The queen replied, 'I will obey the king's command!' At that time, the king gave grape juice to those who lived by his favor and sent it to the queen. After sending them away, the king thought, 'That one who claims to be karma should now regret saying those words.' Not long after this thought, the one who claimed to be karma came to the king wearing fine clothes. The king, seeing this, was greatly surprised and spoke in verse: 'Was it my own mistake, giving him the leftover juice? Or was it his karma, forcefully taking it away? Or was it because of close relations, that he was allowed to take it? Or was it the queen's anger, taking it and giving it to him? Or was it my own confusion, that I gave it to him? Or did he use illusion to deceive me, causing my confusion?' After speaking the verse, the king asked the man, 'Tell me the truth, you rely on karma, and that's why I didn't send you away, how did you get it?' The man replied to the king, 'I got it through karma.' Then he told the king the whole story: 'After this person was sent out, he suddenly had a nosebleed, so he gave the juice to me to deliver, and when I arrived at the queen's, I received these clothes.' Upon hearing this, the king spoke in verse: 'Karma is like a shadow, also like that adornment, he said it was by his own karma, this is indeed not false. Because of the power of hearing the Dharma, his words are in accordance with reason, he claims to be karma, this saying must have proof. I have often failed myself, he surpasses me by relying on karma, the Buddha said karma is powerful, this saying is true. The Buddha is a skillful guide, karma is truly wonderful, it can destroy the power of a king. The Buddhas of the ten directions also speak of following karma. You now rely on karma, using it to adorn yourself, severing my power.'

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。」

（七四）

複次，雖與智者共為仇郄猶能利益，是故智人雖與為仇，常應親近。

我昔曾聞，摩突羅國有婆羅門，聰明智慧不信佛法，亦不親近諸比丘等。共余婆羅門先有斗諍，以瞋恚故詣僧坊中，詐為妄語作如是言：「某婆羅門明日于舍設諸供具，當作大會請諸比丘。」欲令比丘明晨往至其家不得飲食，令彼惡名遍於世界。時諸比丘于其晨朝往詣其家，語守門人：「汝家主人請我飲食，汝可往白。」時守門者入白主人：「今者門外有諸比丘，云大家請故來相造。」主人聞已作是思惟：「何因緣故有如是事？」復作是念：「彼婆羅門與我為怨，故為此事。今雖臨中，城邑極大，遣人市具供諸比丘。」作是念已，即時遣人喚諸比丘入舍就坐，設種種食而以供養。比丘食訖語檀越言：「汝今小坐，比丘之法，食訖應為檀越說法，汝雖不信，佛法應爾。」時彼主人即取小床，上座前坐。為說施論戒論生天之論，欲為不凈出世為樂，乃至為說四真諦法。此婆羅門已於過去種諸善根，即于坐上見四真諦得須陀洹，而說偈言：

「咄哉愚癡力，　　能害於正見， 愚者不分別，　　寶作非寶想。 我今得勝利，　　分別識三寶， 真實是我寶，　　佛法及聖眾。 我已諦睹了，　　得閉三惡道， 釋梵諸天等，　　所不能獲得， 我今具獲得。　　今此婆羅門， 即名為梵天，　　今當得趣向， 解脫不死方。　　我今始獲得， 婆羅門勝法

現代漢語譯本 再說，即使與智者為敵，仍然能從中獲益。因此，智者即使與你為敵，也應該經常親近他們。 我曾經聽說，在摩突羅國有一個婆羅門，他聰明有智慧，但不相信佛法，也不親近各位比丘。他與其他的婆羅門之間有爭鬥，因為嗔恨的緣故，他跑到僧院裡，假裝說謊，說：『某某婆羅門明天要在家裡準備各種供品，舉辦盛大的宴會，邀請各位比丘。』他想讓比丘們第二天早上到他家卻吃不到東西，讓他的惡名傳遍世界。 當時，各位比丘在第二天早上前往他家，對守門人說：『你家主人邀請我們來吃飯，你可以去稟告一聲。』守門人進去稟告主人：『現在門外有各位比丘，說是您邀請他們來的。』主人聽了之後，心想：『這是怎麼回事？』又想：『那個婆羅門與我有仇，所以才這樣做。現在雖然快到中午了，但城裡很大，派人去買東西來供養各位比丘。』 他這樣想之後，立刻派人請各位比丘進屋就坐，準備各種食物來供養他們。比丘們吃完飯後，對施主說：『您先坐一會兒，按照比丘的規矩，吃完飯應該為施主說法，即使您不相信，佛法也是如此。』當時，那位主人就拿來小床，坐在上座前。比丘們為他宣講佈施的道理、持戒的道理、昇天的道理，以及厭離不凈、以出世為樂的道理，乃至為他宣講四聖諦的道理。 這位婆羅門過去種下過各種善根，當場就領悟了四聖諦，證得了須陀洹果，並說了偈語： 『唉，愚癡的力量啊，能夠損害正見，愚蠢的人不加分別，把寶物當成不是寶物。我現在獲得了勝利，能夠分辨認識三寶，真實的是我的寶物，佛法以及聖眾。我已經真實地看到了，能夠關閉三惡道，連釋梵諸天都不能獲得的，我現在都獲得了。現在的這個婆羅門，就叫做梵天，現在應當趨向解脫不死的方向。我現在才獲得了婆羅門殊勝的法。』

English version Furthermore, even being enemies with the wise can still be beneficial. Therefore, even if the wise are your enemies, you should always stay close to them. I once heard that in the country of Mathura, there was a Brahmin who was intelligent and wise but did not believe in the Buddha's teachings, nor did he associate with the monks. He had a dispute with other Brahmins, and out of anger, he went to the monastery and falsely said, 'A certain Brahmin will prepare various offerings at his house tomorrow and hold a grand feast, inviting all the monks.' He wanted the monks to go to his house the next morning but not get any food, so that his bad name would spread throughout the world. At that time, the monks went to his house the next morning and said to the gatekeeper, 'Your master invited us for a meal, please inform him.' The gatekeeper went in and told the master, 'There are monks outside the gate, saying that you invited them.' Upon hearing this, the master thought, 'Why is this happening?' Then he thought, 'That Brahmin is my enemy, so he did this. Although it is almost noon, the city is large, I will send someone to buy things to offer to the monks.' After thinking this, he immediately sent someone to invite the monks into the house to sit down, and prepared various foods to offer them. After the monks finished eating, they said to the donor, 'Please sit for a while. According to the rules of the monks, after eating, we should preach the Dharma to the donor. Even if you do not believe, this is the way of the Dharma.' At that time, the master brought a small bed and sat in front of the seat. The monks preached to him about the principles of giving, the principles of keeping precepts, the principles of being born in heaven, and the principles of detaching from impurity and finding joy in transcending the world, and even preached the Four Noble Truths. This Brahmin had planted various good roots in the past. He immediately understood the Four Noble Truths and attained the state of Srotapanna while sitting there, and spoke the following verse: 'Alas, the power of ignorance, it can harm right view. The foolish do not distinguish, they think treasures are not treasures. Now I have gained victory, I can distinguish and recognize the Three Jewels. The true ones are my treasures, the Buddha's teachings and the Sangha. I have truly seen, I can close the three evil paths. What even the gods like Sakra and Brahma cannot obtain, I have now obtained. This Brahmin now is called Brahma, now he should move towards the direction of liberation and immortality. Now I have obtained the superior Dharma of the Brahmin.'

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。　　我本姓輸都， 今日真輸都，　　今日始獲得， 勝妙比陀法。　　我今得無漏， 出過諸比陀，　　我今真實是， 祠祀大福田。　　我當勤大祠， 不能善分別，　　可祠不可祠？ 從今日已往，　　當供天中天， 多陀阿伽陀。　　略說而言之， 今日始得利，　　獲得人身果。 從今日已往，　　當隨佛所教， 終更不求請，　　其餘諸天神。 我今所學法，　　隨順向正道， 法及隨順法，　　我必得其果。 我今歸命禮，　　宿世厭惡根， 曾修法向法，　　今獲其果利。 親近善知識，　　法利自然成， 我若不親近，　　大悲弟子者， 永當墮邪見，　　輪迴三惡道。 若無婆羅門，　　為我怨仇者， 亦不得親近，　　如此之聖眾。 由彼瞋忿故，　　令我得是法， 外相似惡友，　　實是善知識， 恩過於父母，　　及以諸親戚。 由此婆羅門，　　諸僧至我家， 降注于甘雨，　　善芽悉得生。 法雨甚潤澤，　　灑我心埃塵， 埃塵既不起，　　得見真實法。 是故世間說，　　因怨得財賄。」 自惟得大利，　　即受三歸依。 于彼婆羅門，　　大設諸肴膳。

（七五）

複次，若人精誠以財佈施，如華獲財業，以知是事應至心施。

我昔曾聞，罽賓國人夫婦共在草敷上臥，于天欲明善思覺生，作是思惟：「此國中人無量百千，皆悉修福供養眾僧，我等貧窮值此寶渚，不持少寶至後世者，我等衰苦則為無窮，我今無福將來苦長

現代漢語譯本：我原本姓輸都，今天才真正成為輸都，今天才開始獲得，殊勝美妙的佛法。我如今已得無漏，超越了所有比陀，我如今真實地成爲了，值得供奉的大福田。我應當勤奮地進行大供奉，不能夠善加分別，哪些是可供奉的，哪些是不可供奉的？從今天開始，我應當供養天中之天，多陀阿伽陀（如來）。簡略地說，今天才開始獲得利益，獲得了人身的果報。從今天開始，我應當遵循佛陀的教誨，最終不再祈求，其他的諸天神。我如今所學的佛法，是順應正道的，佛法以及隨順佛法的修行，我必定能夠得到其果報。我如今歸命禮拜，過去世所厭惡的根源，曾經修習佛法，如今獲得了果報利益。親近善知識，佛法的利益自然成就，我如果不是親近，大悲的弟子們，將永遠墮入邪見，在三惡道中輪迴。如果沒有婆羅門，作為我的怨敵，我也不會親近，如此的聖眾。由於他們的嗔恨和憤怒，才使我得到了佛法，外表看似惡友，實際上是善知識，恩情勝過父母，以及所有的親戚。由於這些婆羅門，諸位僧人來到我家，降下了甘露般的法雨，善的種子都得以生長。法雨非常滋潤，洗去了我心中的塵埃，塵埃既然不再升起，就能見到真實的佛法。所以世間說，因為怨恨而得到財富。』我獨自思量得到了大利益，就接受了三皈依。對於那些婆羅門，大擺宴席，準備了各種美味佳餚。 現代漢語譯本：其次，如果有人以精誠之心用財物佈施，就像花朵能獲得財富一樣，因為知道這件事，就應該真心誠意地佈施。我曾經聽說，罽賓國有一對夫婦，一同躺在草蓆上，在天快亮的時候，善念覺醒，這樣思惟：『這個國家裡有無數的人，都在修福供養僧眾，我們卻如此貧窮，身處這寶貴的國土，卻不帶走一點寶物到後世，我們的衰敗和痛苦將是無窮無盡的。我如今沒有福報，將來要受長久的苦難。』

English version: 'My original surname was Shudu, today I truly become Shudu, today I begin to obtain, the supreme and wonderful Dharma. I have now attained the unconditioned, surpassing all the Vedas, I am now truly, a great field of merit worthy of offerings. I should diligently make great offerings, not being able to distinguish well, what is worthy of offering and what is not? From today onwards, I should make offerings to the 'Heaven among Heavens', the Tathagata. Briefly speaking, today I begin to gain benefit, obtaining the fruit of human life. From today onwards, I should follow the Buddha's teachings, and ultimately no longer seek or request, other gods. The Dharma I am now learning, is in accordance with the right path, the Dharma and the practice that follows the Dharma, I will surely obtain its fruit. I now take refuge and bow down, to the roots of aversion from past lives, having practiced the Dharma, I now obtain its fruit and benefit. By being close to good teachers, the benefits of the Dharma naturally arise, if I were not close to, the compassionate disciples, I would forever fall into wrong views, and cycle through the three evil realms. If there were no Brahmins, as my enemies, I would not be close to, such a holy assembly. Because of their anger and resentment, I was able to obtain the Dharma, those who appear as bad friends, are actually good teachers, their kindness surpasses that of parents, and all relatives. Because of these Brahmins, the monks came to my home, pouring down the sweet rain of Dharma, and the seeds of goodness were able to grow. The rain of Dharma is very nourishing, washing away the dust of my mind, since the dust no longer rises, I can see the true Dharma. Therefore, the world says, 'Because of enemies, one obtains wealth.' I thought to myself that I had gained great benefit, and then I took the three refuges. For those Brahmins, I prepared a great feast, with all kinds of delicacies.' English version: 'Furthermore, if a person gives with sincere heart and wealth, just as a flower obtains wealth, knowing this, one should give with a sincere heart. I once heard that in the country of Kipin, a couple was lying together on a grass mat, and as dawn was approaching, a good thought arose, and they thought: 'In this country, there are countless people, all cultivating merit and making offerings to the Sangha, but we are so poor, living in this precious land, yet not taking any treasure to the next life, our decline and suffering will be endless. I have no merit now, and will suffer long in the future.'

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。」作是念已，悲吟歎息，展轉哀泣淚墮婦上。爾時其婦尋問夫言：「以何事故不樂乃爾？」即說偈言：

「何故極悲慘？　　數數而嘆息， 雨淚沾我臂，　　猶如以水澆。」

爾時其夫說偈答曰：

「我無微末善，　　可持至後世， 思惟此事已，　　是故自悲嘆。 世有良福田，　　我無善種子， 今身若後身，　　饑窮苦難計。 先身不種子，　　今世極貧窮， 今若不作者，　　將來亦無果。」

爾時其婦聞是偈已，語其夫言：「汝莫愁憂。我屬於汝，汝於我身有自在力，若賣我身可得錢財滿汝心願。」爾時其夫聞婦此言，心生歡喜顏貌怡悅，語其婦言：「若無汝者我不能活。」即說偈言：

「我身與汝身，　　猶如彼鴛鴦， 可共俱賣身，　　得財用修福。」

爾時夫婦二人詣長者家，作如是言：「可貸我金，一月之後若不得者，我等二人當屬於汝，一月之後我必不能得金相償分為奴婢，一月之中可供養諸比丘僧。」爾時長者即便與金，既得金已自相謂言：「我等可於離越寺中供養眾僧。」婦問夫言：「為用何日？」答言：「十五日。」又問：「何故十五日？」爾時其夫以偈答曰：

「世間十五日，　　拘毗等天王， 案行於世間，　　是佛之所說， 欲使人天知，　　是故十五日。」

爾時夫婦二人竭力營造至十三日，食具悉備送置寺上，白知事人言：「唯愿大德！明十五日勿令眾僧有出外者，當受我請。」彼知事人答言：「可爾

現代漢語譯本：他這樣想后，悲傷地吟歎，翻來覆去地哀哭，眼淚滴落在妻子身上。這時，他的妻子問丈夫說：『因為什麼事不高興到這種地步？』他便說了偈語： 『為什麼如此悲傷？』『一次又一次地嘆息，』『眼淚沾濕我的手臂，』『就像用水澆灌一樣。』 這時，他的丈夫用偈語回答說： 『我沒有絲毫的善行，』『可以帶到後世，』『想到這件事，』『所以自己悲嘆。』 『世上有良田福地，』『我卻沒有善的種子，』『今生或來世，』『飢餓貧窮的苦難難以計算。』 『前世不播種，』『今世就極其貧窮，』『今生若不作為，』『將來也不會有果報。』 這時，他的妻子聽了這偈語后，對丈夫說：『你不要憂愁。我屬於你，你對我的身體有支配的權力，如果賣掉我的身體可以得到錢財，就能滿足你的心願。』這時，他的丈夫聽了妻子這話，心裡高興，臉色也變得愉快，對妻子說：『如果沒有你，我就活不下去了。』便說了偈語： 『我的身體和你的身體，』『就像那對鴛鴦，』『可以一起賣掉身體，』『得到錢財用來修福。』 這時，夫婦二人來到一位長者家，這樣說道：『可以借給我們金錢嗎？一個月之後如果還不上，我們二人就歸你所有，一個月之後我必定不能得到金錢償還，就做你的奴婢，這一個月中可以供養各位比丘僧。』這時，長者就給了他們金錢，得到金錢后，他們互相說道：『我們可以在離越寺中供養眾僧。』妻子問丈夫說：『用哪一天？』回答說：『十五日。』又問：『為什麼是十五日？』這時，他的丈夫用偈語回答說： 『世間十五日，』『拘毗等天王，』『巡視於世間，』『這是佛所說的，』『爲了使人天知曉，』『所以是十五日。』 這時，夫婦二人竭盡全力準備，到十三日，食物器具都準備齊全，送到寺院，告訴知事人說：『希望大德！明天十五日不要讓眾僧外出，當接受我們的供養。』那位知事人回答說：『可以。』

English version: Having thought thus, he lamented with sorrow, tossing and turning in grief, tears falling upon his wife. At that time, his wife asked her husband, saying, 'Why are you so unhappy?' He then spoke a verse: 'Why are you so extremely sad?' 'Sighing again and again,' 'Tears wetting my arms,' 'As if being sprinkled with water.' At that time, her husband replied with a verse: 'I have no slightest good deed,' 'That can be carried to the next life,' 'Having thought about this,' 'Therefore, I lament myself.' 'The world has fields of good fortune,' 'But I have no seeds of goodness,' 'In this life or the next,' 'The suffering of hunger and poverty is immeasurable.' 'In the past life, I did not sow seeds,' 'So in this life, I am extremely poor,' 'If I do not act in this life,' 'There will be no fruit in the future either.' At that time, his wife, having heard this verse, said to her husband, 'Do not worry. I belong to you, and you have power over my body. If you sell my body, you can get money to fulfill your wishes.' At that time, her husband, having heard his wife's words, felt joy in his heart, and his face became cheerful. He said to his wife, 'If it were not for you, I could not live.' He then spoke a verse: 'My body and your body,' 'Are like those mandarin ducks,' 'We can sell our bodies together,' 'And use the money to cultivate blessings.' At that time, the couple went to the house of an elder and said, 'Can you lend us money? If we cannot repay it after one month, we two will belong to you. After one month, I will certainly not be able to repay the money, and we will become your slaves. During this month, we can make offerings to the monks.' At that time, the elder gave them money. Having received the money, they said to each other, 'We can make offerings to the monks at the Li Yue Temple.' The wife asked her husband, 'Which day shall we use?' He replied, 'The fifteenth day.' She asked again, 'Why the fifteenth day?' At that time, her husband replied with a verse: 'On the fifteenth day of the world,' 'The heavenly kings, such as Kuvira,' 'Patrol the world,' 'This is what the Buddha said,' 'To make humans and gods know,' 'Therefore, it is the fifteenth day.' At that time, the couple exerted all their efforts to prepare. By the thirteenth day, all the food and utensils were ready and sent to the temple. They told the supervisor, 'We hope, venerable one! Tomorrow, the fifteenth day, do not let the monks go out, as they will receive our offerings.' The supervisor replied, 'It is acceptable.'

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。」於十四日夫婦二人在寺中宿，自相勸喻，而說偈言：

「告喻自己身，　　慎勿辭疲勞， 汝今得自在，　　應當盡力作。 后為他所策，　　作用不自在， 徒受眾勞苦，　　無有毫釐利。」

說此偈已夫婦通夜不暫眠息，所設肴膳至明悉辦，夫語婦言：「善哉我曹！所作已辦，心願滿足。得是好日賣此一身，于百千身常蒙豐足。」時有小國主施設飲食，復來至寺，而作是言：「愿諸僧等受我供養。」知事人言：「我等諸僧先受他請，更覓餘日。」時彼小王慇勤啟白：「我今已眾務所逼，愿受我請。」爾時諸僧默然無對。爾時國主語彼夫婦言：「我今自打揵椎，汝所造食當酬汝直。」時夫婦已聞此語，向彼國主五體投地，而白之言：「我之夫婦窮無所有，自賣己身以設供具，竟宿造供施設已辦，唯於今日自在供養，若至明日為他策使不得自由，愿王垂矜莫奪我日。」即說偈言：

「夫婦如鴛鴦，　　供設既已辦， 愿必見憶念，　　明當屬他去。 夫婦各異策，　　更無修福期， 如是自賣身，　　乃為修善故。」

時彼國王具聞斯事，贊言善哉，即說偈言：

「汝善解佛教，　　明瞭識因果， 能用虛偽身，　　易於堅財命。 汝勿懷恐怖，　　恣聽汝所愿。 我為憐愍汝，　　以財償汝價， 汝今自苦身，　　終大獲利樂。」

爾時國主說此偈已，聽彼夫婦供養眾僧，即以財物為彼夫婦酬他價直，又給夫婦自營產業，現受此報無所乏少

現代漢語譯本：十四日，夫妻二人在寺廟中住宿，互相勸慰，並說了偈語： 『告誡自己，不要因為疲勞而退縮，你現在是自由的，應當盡力去做。以後如果被他人驅使，行動就不自由了，只會白白承受勞苦，沒有任何好處。』 說完這偈語后，夫妻倆整夜沒有休息，準備的飯菜到天亮都已齊備。丈夫對妻子說：『太好了！我們所做的事情已經完成，心願也滿足了。今天是個好日子，可以賣掉我們的身體，這樣在百千世中都能得到豐足。』 當時有個小國國王準備了齋飯，又來到寺廟，說道：『希望各位僧人接受我的供養。』知事僧說：『我們這些僧人已經接受了別人的邀請，改天吧。』 那位小國王懇切地說：『我現在被各種事務纏身，希望你們接受我的供養。』當時僧人們都沉默不語。這時國王對那對夫婦說：『我來敲鐘，你們做的飯菜我來付錢。』 那對夫婦聽到這話，向國王五體投地，說道：『我們夫妻貧窮，一無所有，賣掉自己來準備供品，整夜準備供養已經完成，只有今天可以自由供養，如果到了明天被他人驅使就不得自由了，希望國王憐憫，不要剝奪我們今天的機會。』 他們隨即說了偈語：『夫妻如同鴛鴦，供養已經準備完畢，希望您能記住我們的心意，明天我們就要被他人驅使了。夫妻各自被驅使，再也沒有修福的機會了，我們這樣賣身，是爲了行善。』 當時國王聽完這件事，讚歎說：『太好了！』隨即說了偈語：『你們很瞭解佛教，明白因果，能用虛幻的身體，換取堅實的財富和生命。你們不要害怕，聽從你們的意願。我憐憫你們，用錢來償還你們的價值，你們現在雖然辛苦，最終會獲得巨大的利益和快樂。』 當時國王說完偈語，允許那對夫婦供養眾僧，並用財物償還了他們的身價，又給了他們經營產業的資金，他們現世就得到了回報，生活無憂。

English version: On the fourteenth day, the couple stayed overnight in the temple, encouraging each other, and recited a verse: 'Admonish yourself, do not give up due to fatigue, you are free now, you should do your best. If you are driven by others later, your actions will not be free, you will only suffer in vain, without any benefit.' After reciting this verse, the couple did not rest all night, and the prepared meals were ready by dawn. The husband said to his wife: 'Great! What we have done is completed, and our wishes are fulfilled. Today is a good day to sell our bodies, so that we can be abundant in hundreds and thousands of lives.' At that time, a king of a small country prepared vegetarian food and came to the temple, saying: 'I hope all the monks will accept my offering.' The temple manager said: 'We monks have already accepted someone else's invitation, let's do it another day.' The little king earnestly said: 'I am now burdened with various affairs, I hope you will accept my offering.' At that time, the monks were silent. Then the king said to the couple: 'I will ring the bell, and I will pay for the food you have prepared.' When the couple heard this, they prostrated themselves before the king and said: 'We are poor and have nothing, we sold ourselves to prepare offerings, and the offering has been completed after preparing all night. Only today can we offer freely. If we are driven by others tomorrow, we will not be free. We hope that the king will have mercy and not deprive us of today's opportunity.' They then recited a verse: 'Husband and wife are like mandarin ducks, the offering has been prepared, we hope you will remember our intentions, tomorrow we will be driven by others. Husband and wife are driven separately, and there will be no more opportunities to cultivate blessings. We sell ourselves like this, for the sake of doing good.' At that time, the king heard about this and praised, 'Great!' Then he recited a verse: 'You understand Buddhism well, understand cause and effect, and can use your illusory body to exchange for solid wealth and life. Do not be afraid, listen to your wishes. I pity you, and I will pay for your value with money. Although you are suffering now, you will eventually gain great benefits and happiness.' At that time, after the king finished reciting the verse, he allowed the couple to offer to the monks, and used money to pay for their value, and also gave them funds to run their own business. They received this reward in this life and had no worries about life.

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。

（七六）

複次，至心持戒乃至沒命得現果報。

我昔曾聞，難提拔提城有優婆塞，兄弟二人並持五戒。其弟爾時卒患脅痛氣將欲絕，時醫診之，食新殺狗肉並使服酒，所患必除。病者白言：「其狗肉者，為可於市買索食之，飲酒之事，愿捨身命終不犯戒而服於酒。」其兄見弟極為困急，買酒語弟：「舍戒服酒以療其疾。」弟白兄言：「我雖病急，愿捨身命，終不犯戒而飲此酒。」即說偈言：

「怪哉臨命終，　　破我戒瓔珞， 以戒莊嚴身，　　不煩殯葬具。 人身既難得，　　遭值戒復難， 愿舍百千命，　　不毀破禁戒。 無量百千劫，　　時乃值遇戒， 閻浮世界中，　　人身極難得， 雖復得人身，　　值正法倍難。 時復值法寶，　　愚者不知取， 善能分別者，　　此事亦復難。 戒寶入我手，　　云何復欲奪？ 乃是怨憎者，　　非我之所親。」

兄聞偈已答其弟言：「我以親故不為沮壞。」弟白兄言：「非為親愛乃是殘敗。」即說偈言：

「我欲向勝處，　　毀戒令墮墜， 損我乃如是，　　云何名親愛？ 我勤習戒根，　　乃欲見劫奪， 所持五戒中，　　酒戒最為重。 今欲強毀我，　　不得名為親。」

兄問弟言：「云何以酒為戒根本？」弟即說偈以答兄言：

「若於禁戒中，　　不盡心護持， 便為違大悲。　　草頭有酒渧， 尚不敢掁觸，　　以是故我知， 酒是惡道因

現代漢語譯本

再者，至誠持戒甚至不惜生命，能得到現世的果報。 我曾經聽聞，在難提拔提城有兩位優婆塞兄弟，都持守五戒。當時，弟弟突然患上脅痛，氣息奄奄一息。醫生診斷後說，吃新宰殺的狗肉並飲酒，病就能痊癒。病人說：『狗肉可以到市場上買來吃，但飲酒之事，我寧願捨棄生命，也絕不破戒飲酒。』他的哥哥見弟弟病危，就買來酒對弟弟說：『捨棄戒律飲酒來治病吧。』弟弟對哥哥說：『我雖然病重，寧願捨棄生命，也絕不破戒飲酒。』隨即說了偈語： 『奇怪啊，臨命終時， 要破壞我的戒律瓔珞， 用戒律莊嚴自身， 不需要煩勞殯葬用具。 人身既然難以獲得， 遇到戒律更加困難， 我寧願捨棄百千生命， 也不毀壞禁戒。 無量百千劫， 才有可能遇到戒律， 在閻浮世界中， 人身極其難得， 即使得到人身， 遇到正法更加困難。 即使遇到佛法寶藏， 愚笨的人也不知道取用， 善於分辨的人， 做到這點也很難。 戒律珍寶已入我手， 怎麼能再想奪走？ 這一定是怨恨我的人， 不是我的親人。』 哥哥聽完偈語后回答弟弟說：『我因為親情才不忍心破壞你的戒律。』弟弟對哥哥說：『這不是親愛，而是殘害。』隨即說了偈語： 『我想要前往殊勝之處， 毀壞戒律會讓我墮落， 損害我就是這樣， 怎麼能說是親愛？ 我勤奮修習戒律的根本， 卻想要被劫奪， 所持守的五戒中， 酒戒最為重要。 現在想要強行毀壞我， 不能稱之為親人。』 哥哥問弟弟說：『為什麼說酒是戒律的根本？』弟弟隨即說了偈語回答哥哥： 『如果在禁戒中， 不盡心守護， 就違背了大悲心。 即使草尖上有酒滴， 我也不敢觸碰， 因此我知道， 酒是惡道的因。』

English version

Furthermore, sincerely upholding the precepts, even to the point of sacrificing one's life, can bring about immediate karmic results. I once heard that in the city of Nandibhadra, there were two lay Buddhist brothers who both observed the five precepts. At that time, the younger brother suddenly suffered from severe chest pain and was on the verge of death. The doctor diagnosed him and said that eating freshly killed dog meat and drinking alcohol would cure his illness. The patient said, 'The dog meat can be bought from the market, but as for drinking alcohol, I would rather give up my life than break the precept and drink it.' His elder brother, seeing his younger brother in critical condition, bought alcohol and said to his brother, 'Give up the precept and drink alcohol to cure your illness.' The younger brother said to his elder brother, 'Although I am seriously ill, I would rather give up my life than break the precept and drink this alcohol.' He then spoke a verse: 'How strange, at the point of death, To break my garland of precepts, With precepts adorning my body, No need for funeral arrangements. Human life is so hard to obtain, Encountering precepts is even harder, I would rather give up a hundred thousand lives, Than destroy the precepts. For countless eons, One may encounter precepts, In the Jambudvipa world, Human life is extremely difficult to obtain, Even if one obtains a human life, Encountering the true Dharma is even harder. Even if one encounters the Dharma treasure, The foolish do not know to take it, Those who can discern, This is also difficult. The treasure of precepts is in my hand, How can I want to take it away again? This must be someone who hates me, Not someone who is dear to me.' After hearing the verse, the elder brother replied to his younger brother, 'Because of affection, I cannot bear to destroy your precepts.' The younger brother said to his elder brother, 'This is not affection, but harm.' He then spoke a verse: 'I want to go to a superior place, Destroying the precepts will make me fall, Harming me is like this, How can it be called affection? I diligently practice the root of precepts, Yet you want to rob it, Among the five precepts I uphold, The precept against alcohol is the most important. Now you want to forcibly destroy me, This cannot be called affection.' The elder brother asked his younger brother, 'Why do you say that alcohol is the root of the precepts?' The younger brother then spoke a verse to answer his elder brother: 'If in the precepts, One does not wholeheartedly protect them, Then one violates great compassion. Even if there is a drop of alcohol on a blade of grass, I would not dare to touch it, Therefore, I know, Alcohol is the cause of evil paths.'

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。　　在家修多羅， 說酒之惡報，　　唯佛能別知， 誰有能測量？　　佛說身口意， 三業之惡行，　　唯酒為根本， 復墮惡行中。　　往昔優婆夷， 以酒因緣故，　　遂毀餘四戒， 是名惡行數，　　複名五大施， 亦是五無畏。　　酒為放逸根， 不飲閉惡道，　　能獲信樂心， 去慳能捨財。　　首羅聞佛說， 能獲無量益，　　我都無異意， 而欲毀犯者？　　略說而言之， 寧舍百千命，　　不毀犯佛教， 寧使身乾枯，　　終不飲此酒。 假設犯毀戒，　　壽命百千年， 不如護禁戒，　　即時身命滅。 決定能使差，　　我猶故不飲， 況今不定知，　　為差為不差？」 作是決定心，　　心生大歡喜， 即獲見真諦，　　所患即消除。

（七七）

複次，若信佛語，于諸外論猶如嬰愚顛狂所說，是故勤學佛法語論。

我昔曾聞，有一國名釋伽羅，其王名盧頭陀摩，彼王數數詣寺聽法。時彼法師說酒過失，爾時王難高座法師言：「若施他酒得狂癡者，今飲酒亦多，無狂癡報。」時法師指示外道等，其王見已，善哉善哉！時有外道，自相議言：「彼說法者無所知見空指而已，王為法師已又不解，空稱善哉！不能開解而答此問。然此眾中亦有大聰明勝人，何故不答王？」即說偈言：

「法師有聰辯，　　善能答此義， 憐愍汝等故，　　護惜而不說。」

諸外道言：「王為此法師，橫為通道理。」王言：「我之所解更有異趣

現代漢語譯本：在家修行佛法的人，應當瞭解飲酒的惡報，只有佛陀才能完全知曉，誰又能真正衡量呢？佛陀說過，身、口、意三方面的惡行，都以飲酒為根本，會再次墮入惡道之中。從前有一位優婆夷，因為飲酒的緣故，就毀壞了其餘的四條戒律，這被認為是惡行，也稱為五大施，也是五種無畏。酒是放縱的根源，不飲酒就能關閉惡道，能夠獲得信樂之心，去除慳吝而樂於佈施財物。首羅聽聞佛陀的教誨，能夠獲得無量的利益，我都沒有不同的想法，怎麼會想要去違犯呢？簡單來說，寧願捨棄百千條性命，也不違犯佛陀的教誨，寧願身體乾枯，也終究不飲這酒。假設違犯戒律，即使能活上百千年，也不如守護戒律，即使立刻身亡。如果確定飲酒能使病好，我尚且不飲，更何況現在不能確定，飲酒到底是能治病還是不能治病呢？」他下定這樣的決心，心中生起大歡喜，立刻就見到了真諦，所患的疾病也隨即消除了。 現代漢語譯本：其次，如果相信佛陀的教誨，就會覺得其他外道的言論就像是幼稚愚蠢的瘋話，因此應當勤奮學習佛陀的教誨和論述。我曾經聽說，有一個國家叫釋伽羅，國王名叫盧頭陀摩，這位國王經常去寺廟聽法。當時，一位法師在講解飲酒的過失，國王就為難高座上的法師說：『如果給別人酒喝，導致別人發狂癡呆，那麼現在飲酒的人也很多，為什麼沒有發狂癡呆的報應呢？』當時，法師就指給國王看那些外道，國王看到后，就說『善哉善哉！』當時，有一些外道，私下議論說：『那位說法的人，什麼都不懂，只是空談而已，國王作為法師的施主，也不明白，只是空口稱讚『善哉』！不能開解並回答這個問題。然而，這群人中也有非常聰明的人，為什麼不回答國王呢？』於是就說了偈語：『法師有聰明的辯才，善於回答這個問題，因為憐憫你們的緣故，才保護你們而不說。』那些外道說：『國王爲了這位法師，竟然把歪理當成真理。』國王說：『我所理解的還有不同的含義。』

English version: A practitioner of the Dharma at home should understand the evil consequences of drinking alcohol. Only the Buddha can fully know, and who can truly measure it? The Buddha has said that the evil deeds of body, speech, and mind all have their root in drinking alcohol, and one will fall into evil paths again. Once, there was an Upasika who, because of drinking alcohol, broke the other four precepts. This is considered an evil deed, and is also called the five great gifts, and the five fearlessnesses. Alcohol is the root of indulgence. Not drinking alcohol can close the evil paths, enable one to obtain a heart of faith and joy, remove stinginess, and be willing to give away wealth. Sura, having heard the Buddha's teachings, can obtain immeasurable benefits. I have no different thoughts, how could I want to violate them? Simply put, I would rather give up hundreds of thousands of lives than violate the Buddha's teachings. I would rather let my body wither than drink this alcohol. Suppose I violate the precepts, even if I could live for hundreds of thousands of years, it would not be as good as protecting the precepts, even if it means immediate death. If it were certain that drinking alcohol could cure my illness, I still would not drink it. How much more so now, when it is uncertain whether drinking alcohol can cure the illness or not?' Having made this determination, his heart was filled with great joy, and he immediately saw the truth, and the illness was immediately cured. English version: Furthermore, if one believes in the Buddha's teachings, one will feel that the words of other external paths are like the foolish and insane ramblings of children. Therefore, one should diligently study the Buddha's teachings and discourses. I once heard that there was a country called Shakara, and the king was named Rudradhama. This king often went to the temple to listen to the Dharma. At that time, a Dharma master was explaining the faults of drinking alcohol. The king then challenged the Dharma master on the high seat, saying, 'If giving alcohol to others causes them to become mad and foolish, then there are many people who drink alcohol now, why is there no retribution of madness and foolishness?' At that time, the Dharma master pointed out those external paths to the king. After seeing them, the king said, 'Excellent, excellent!' At that time, some external paths privately discussed, saying, 'That speaker knows nothing, he is just talking empty words. The king, as the patron of the Dharma master, also does not understand, and just praises 'Excellent' in vain! He cannot explain and answer this question. However, there are also very intelligent people in this group, why don't they answer the king?' Then they spoke a verse: 'The Dharma master has intelligent eloquence, and is good at answering this question. Because of compassion for you, he protects you and does not speak.' Those external paths said, 'The king, for the sake of this Dharma master, is even taking false principles as truth.' The king said, 'What I understand has a different meaning.'

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。」爾時王語法師言：「向所解義今可顯說。」法師答言：「我向所以指外道者，以諸外道各生異見有顛倒心，是故名為癡狂之人。」即說偈言：

「不必鬼入身，　　名為顛狂者， 邪見夜叉心，　　是為說顛狂。 狂癡人過失，　　不知解其事， 汝等有狂過，　　一切種智說。 汝違種智語，　　隨逐于邪見， 現見於神變，　　彼大仙所辱。 出過其禁限，　　顛狂先已成， 云何使我說，　　百千種狂因。 何故分別說？　　投淵及赴火， 自墜于高巔，　　捨棄于施戒。 逐迷邪狂倒，　　不修于正行， 狂惑墜巔火，　　賣鹽壞凈行。 飲觸恒河水，　　是名立正行， 失凈及得正，　　有何因義趣？ 賣肉眾惡集，　　三種神足變， 除此三種變，　　更亦有神變。 唯有二六法，　　離此別無我， 現見仙神變，　　更見十三法。 如是顛狂事，　　其數乃有百， 現見投淵火，　　自墜于高巔。 以此欲生天，　　此但是邪見， 非是生天因；　　戒施善調心， 即是生天因。　　賣鹽壞善行， 觸河除諸惡，　　賣鹽有大惡， 觸河有大善，　　如是有何義， 得名為善惡？　　婆羅門賣肉， 即墮于失法，　　捉刀亦失法， 若復賣于肉，　　滿三十六斤， 敗壞婆羅門。　　羅差及食蜜， 皆名為失法，　　見羅差嘗蜜， 二俱成過患。　　以秤欺誑人， 不成名為盜，　　賣肉成殺生

現代漢語譯本： 當時，國王的語法老師說：『先前所解釋的含義現在可以詳細說明了。』法師回答說：『我先前之所以指責外道，是因為那些外道各自產生不同的見解，心中有顛倒的念頭，所以稱他們為癡狂之人。』接著說了偈語： 『不必是鬼附身，才叫做顛狂的人，邪見的夜叉心，這才是所謂的顛狂。狂癡的人犯下過錯，不知道如何解決問題，你們也有狂妄的過失，一切種智（佛陀）都這樣說過。你們違背種智的教誨，追隨邪見，明明看到了神變，卻被那位大仙所羞辱。 超出戒律的限制，顛狂早已形成，又怎麼能讓我說出，成百上千種顛狂的原因呢？為什麼要分別說明呢？像投身深淵和跳入火中，自己從高處墜落，捨棄佈施和持戒。 追逐迷惑的邪狂顛倒，不修習正當的行為，狂惑地墜入深淵火海，賣鹽破壞清凈的行為。飲用恒河的水，就叫做建立正行，失去清凈卻得到正行，這有什麼道理和意義呢？ 賣肉會聚集各種惡行，三種神足的變化，除了這三種變化，還有其他的神變。只有二六法（十二因緣），離開這些就沒有我，明明看到了仙人的神變，又看到了十三法。 像這樣的顛狂之事，數量多達上百種，明明看到有人投身深淵火海，自己從高處墜落。想用這些來昇天，這只是邪見，不是昇天的原因；持戒、佈施、善於調伏內心，才是昇天的原因。賣鹽會破壞善行，接觸恒河水可以消除各種惡行，賣鹽有大惡，接觸恒河水有大善，像這樣有什麼意義，可以稱之為善惡呢？ 婆羅門賣肉，就會墮落而失去法，拿起刀也會失去法，如果賣肉，滿三十六斤，就會敗壞婆羅門的身份。羅差和吃蜂蜜，都叫做失去法，看到羅差嘗蜂蜜，兩者都會有過錯。用秤欺騙人，不算作偷盜，賣肉卻算是殺生。』

English version: At that time, the king's grammar teacher said, 'The meaning that was previously explained can now be elaborated upon.' The Dharma teacher replied, 'The reason I previously criticized the heretics is that those heretics each generate different views and have inverted thoughts in their minds, therefore they are called foolish and mad people.' Then he spoke a verse: 'It is not necessary for a ghost to possess one's body to be called a madman; a heretical Yaksha mind, this is what is called madness. The mad and foolish make mistakes, not knowing how to solve the problem; you also have the fault of madness, as the All-Knowing One (Buddha) has said. You disobey the teachings of the All-Knowing One, follow heretical views, and clearly see the divine transformations, yet are humiliated by that great sage. Exceeding the limits of the precepts, madness has already formed; how can you make me explain the hundreds and thousands of causes of madness? Why explain them separately? Like throwing oneself into an abyss and jumping into fire, falling from a high place, abandoning giving and keeping precepts. Pursuing the deluded, heretical, and inverted, not cultivating proper conduct, madly falling into the abyss of fire, selling salt destroys pure conduct. Drinking the water of the Ganges is called establishing proper conduct; losing purity yet gaining proper conduct, what is the reason and meaning of this? Selling meat gathers all kinds of evil deeds, the three kinds of supernatural transformations; besides these three transformations, there are other supernatural transformations. There are only the two six dharmas (twelve links of dependent origination); apart from these, there is no self. Clearly seeing the divine transformations of the immortals, and also seeing the thirteen dharmas. Such mad things number in the hundreds; clearly seeing people throw themselves into the abyss of fire, falling from a high place. Wanting to use these to be reborn in heaven, this is just a heretical view, not the cause of rebirth in heaven; keeping precepts, giving, and skillfully subduing the mind, these are the causes of rebirth in heaven. Selling salt destroys good conduct, touching the water of the Ganges can eliminate all kinds of evil deeds; selling salt has great evil, touching the water of the Ganges has great good; what is the meaning of this, to be called good and evil? A Brahmin selling meat will fall and lose the Dharma; picking up a knife will also lose the Dharma; if selling meat, totaling thirty-six pounds, it will ruin the Brahmin's status. Rakshasa and eating honey are both called losing the Dharma; seeing Rakshasa taste honey, both will have faults. Deceiving people with scales is not considered stealing, but selling meat is considered killing.'

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。 羊稻俱有命，　　食稻不成殺， 羊稻俱應食，　　何故食于稻， 而不食于羊？　　汝諸言自殺， 終不得生天，　　墜巖投淵水， 復言得生天。　　殺己言有罪， 餵養己身者，　　何故不得福？ 觀察不順理，　　皆是愚癡倒， 以是因緣故，　　名汝等為狂。 此即是愚癡，　　羅剎之標相， 是故說汝等，　　成就顛狂法。 此即是與酒，　　飲酒之因果， 瞋恚是癡因，　　瞋恚而黑濁， 能令顏色變。　　以是因緣故， 瞋為瘦黑因，　　飲酒顏色濁， 此二俱能瘦。　　目連見餓鬼， 汝先自飲酒，　　亦教人飲酒， 說言無罪報，　　是故今現在， 已獲餓鬼身，　　花報已如是， 果報方在後。」

諸婆羅門聞是語時，多有外道即時出家。

（七八）

複次，善分別敬功德，不期于門族。

我昔曾聞，花氏城中有二王子，逃走歸投末投羅國。時彼國中有一內官字拔羅婆若，為附傭國主，供養眾僧手自行食。眾僧食已遣人斂草上殘食持詣宮中，向食作禮然後乃食。餘者分張與所親愛。「食彼殘食能破我患。」是故先取食之，授與二王子。王子食已心惡賤故出外即吐，而作是言：「出家之人種種雜姓，我等今者食其殘食。食已吐棄，然後除過。」時附傭主聞是事已作如是言：「此二嬰愚極為無知。」即說偈言：

「得此餘食者，　　智者除過患， 彼生疑譏嫌，　　是名為嬰愚。 佛法觀察食，　　外道都悉無， 沙門觀察食，　　能除煩惱障

現代漢語譯本： 『羊和稻穀都有生命，吃稻穀不算是殺生，羊和稻穀都應該可以食用，為什麼只吃稻穀，而不吃羊呢？你們這些說自殺的人，最終不能昇天，跳下懸崖，投入深淵，卻說可以昇天。殺害自己說是犯罪，餵養自己身體的人，為什麼不能得到福報？你們的觀察不合道理，都是愚癡顛倒的想法，因為這個緣故，稱你們為瘋狂。這正是愚癡，羅剎的標誌，所以說你們，成就了顛倒瘋狂的法。這就像飲酒，飲酒的因果，嗔恚是愚癡的原因，嗔恚使人變得黑暗污濁，能使臉色改變。因為這個緣故，嗔恚是使人消瘦變黑的原因，飲酒使臉色渾濁，這兩者都能使人消瘦。目連看到餓鬼，你們先前自己飲酒，也教別人飲酒，說沒有罪報，所以現在，已經獲得了餓鬼的身體，花報已經這樣了，果報還在後面。』 眾婆羅門聽到這些話時，很多外道立即出家。

（七八）

其次，要善於分辨尊敬的功德，不要看重門第出身。

我曾經聽說，花氏城中有兩個王子，逃走投奔末投羅國。當時那個國家有一個內官名叫拔羅婆若，作為附庸國主，供養眾僧，親自用手佈施食物。眾僧吃完后，派人收集草上的殘食帶回宮中，向食物作禮然後才吃。剩下的分給親近的人。『吃他們的殘食能治好我的病。』所以先取來吃，然後給兩個王子。王子吃完后，因為心裡厭惡輕賤就出去吐了，並且說：『出家的人各種雜姓都有，我們現在吃了他們的殘食。吃完吐掉，然後才能消除過錯。』當時附庸國主聽到這件事後說：『這兩個孩子真是太無知了。』就說了偈語：

『得到這些殘食的人，智者可以消除疾病，他們卻產生懷疑譏諷，這真是愚蠢。佛法觀察食物，外道完全沒有，沙門觀察食物，能消除煩惱障礙。』

English version: 'Both sheep and rice have life. Eating rice is not considered killing. Both sheep and rice should be edible. Why eat rice and not sheep? You who speak of suicide will ultimately not ascend to heaven. Jumping off cliffs and into abysses, yet you say you can ascend to heaven. Killing oneself is said to be a sin, but those who nourish their bodies, why do they not receive blessings? Your observations are illogical, all are foolish and inverted thoughts. For this reason, you are called mad. This is precisely foolishness, the mark of a Rakshasa. Therefore, it is said that you have achieved the law of inverted madness. This is like drinking alcohol, the cause and effect of drinking. Anger is the cause of ignorance. Anger makes one dark and turbid, able to change one's complexion. For this reason, anger is the cause of becoming thin and dark. Drinking alcohol makes one's complexion turbid. Both of these can make one thin. Maudgalyayana saw hungry ghosts. You previously drank alcohol yourselves and taught others to drink, saying there was no karmic retribution. Therefore, now, you have already obtained the body of a hungry ghost. The flower retribution is already like this, the fruit retribution is yet to come.' When the Brahmins heard these words, many heretics immediately left home to become monks.

(Seven Eight)

Furthermore, one should be good at discerning the merits of respect, not valuing family lineage.

I once heard that in the city of Flower, there were two princes who fled and sought refuge in the country of Matura. At that time, there was a palace official named Bala-bhavya, who, as a vassal of the king, made offerings to the monks, personally distributing food with his own hands. After the monks had eaten, he would send people to collect the leftover food on the grass and bring it back to the palace. He would pay respects to the food before eating it. The rest he would distribute to his loved ones. 'Eating their leftovers can cure my illness.' Therefore, he would take some to eat first, and then give it to the two princes. After the princes ate, they went outside to vomit because they felt disgusted and contemptuous, and said: 'The monks come from various mixed lineages. We have now eaten their leftovers. After eating, we must vomit it out, and then we can remove the fault.' When the vassal king heard about this, he said: 'These two children are extremely ignorant.' Then he spoke a verse:

'Those who receive these leftovers, the wise can remove illness, but they generate doubt and ridicule, this is called foolishness. The Dharma of the Buddha observes food, which heretics completely lack. The Shramanas observe food, which can remove the obstacles of afflictions.'

---

。 餘食牟尼觸，　　應當頂戴敬， 手捉殘食已，　　水洗已除過。」

附傭主後日更不與殘食。時左右人問言：「何故不分食與二王子？」即說偈言：

「彼之不知解，　　沙門所食余， 自恃種族故，　　觸之言不凈， 不生歡喜心，　　是故我不與。 不識沙門姓，　　不食于彼食， 不識我種姓，　　不應食我食。 沙門處處生，　　不如我種族， 我不如沙門，　　復不食我食。 為言無種姓，　　亦無有年歲， 如馬無種族，　　內官亦如是。 內官處處來，　　無有定方所， 唯睹我富貴，　　不看我種姓。 但見富貴故，　　便食我殘食， 不食沙門食，　　是名為嬰愚。 沙門心自在，　　具足七種財， 不食沙門食，　　而食我餘者， 猶如超半井，　　不見有是處。 見我有勢力，　　王者之所念， 便食我餘食；　　苷蔗種中生， 輸頭王太子，　　如是種族來， 可不勝我耶？　　彼之勝智者， 無等無倫匹，　　不取其種姓， 唯取其德行。　　種族作諸惡， 亦名為下賤，　　具戒有智慧， 是名為尊貴。」

時二王子聞此語已，而作是言：「汝示正道即是我父，自今以往敬承所誨。」即說偈言：

「汝今說種姓，　　殊為非法語， 因行無有定，　　知解無定方。 語議正解了，　　不名為邊語， 如汝之所解，　　即是貴種族。」

（七九）

複次，若欲觀察知佛神變，視諸塔寺供養佛塔

現代漢語譯本： '剩餘的食物如果接觸過牟尼，應當頂戴恭敬地對待。' '手拿過殘餘的食物后，用水洗過就清除了不凈。'

'（附庸的主人）之後不再給他們殘羹剩飯。當時左右的人問他說：『為什麼不把食物分給兩位王子呢？』他隨即說了偈語：'

'『他們不理解，沙門所吃的剩餘食物，因為自恃種族高貴，觸控后就說不乾淨。' '不生歡喜心，所以我不給他們。不認識沙門的姓氏，就不吃他們的食物。不認識我的種姓，就不應該吃我的食物。' '沙門到處都有，不如我的種族。我不如沙門，也不吃我的食物。' '說他們沒有種姓，也沒有年齡，就像馬沒有種族，內官也像這樣。' '內官到處來，沒有固定的地方，只看到我的富貴，不看我的種姓。' '只因爲看到富貴，就吃我的殘羹剩飯，不吃沙門的食物，這真是愚蠢。' '沙門內心自在，具足七種財富，不吃沙門的食物，卻吃我的剩餘，就像想要超越半口井，是不可能的事情。' '看到我有勢力，是國王所重視的人，就吃我的剩餘食物；甘蔗種中生出的，輸頭王的太子，這樣的種族出身，難道不能勝過我嗎？' '他們是勝過我的智者，無與倫比，不看重種姓，只看重德行。種族做惡事，也叫做**，具足戒律和智慧，才叫做尊貴。'

'當時兩位王子聽到這些話后，就說：『你指明正道就是我的父親，從今以後敬奉您的教誨。』隨即說了偈語：'

'『你現在說的種姓，實在不是正確的言語，因果報應沒有定數，智慧理解也沒有固定的方向。' '言語議論正確理解了，就不叫做偏頗的言語，像你所理解的，才是高貴的種族。'

（七九）

'再次，如果想要觀察瞭解佛的神變，就觀看各處的佛塔寺廟，供養佛塔。' 現代漢語譯本： '剩餘的食物如果接觸過牟尼，應當頂戴恭敬地對待。' '手拿過殘餘的食物后，用水洗過就清除了不凈。'

'（附庸的主人）之後不再給他們殘羹剩飯。當時左右的人問他說：『為什麼不把食物分給兩位王子呢？』他隨即說了偈語：'

'『他們不理解，沙門所吃的剩餘食物，因為自恃種族高貴，觸控后就說不乾淨。' '不生歡喜心，所以我不給他們。不認識沙門的姓氏，就不吃他們的食物。不認識我的種姓，就不應該吃我的食物。' '沙門到處都有，不如我的種族。我不如沙門，也不吃我的食物。' '說他們沒有種姓，也沒有年齡，就像馬沒有種族，內官也像這樣。' '內官到處來，沒有固定的地方，只看到我的富貴，不看我的種姓。' '只因爲看到富貴，就吃我的殘羹剩飯，不吃沙門的食物，這真是愚蠢。' '沙門內心自在，具足七種財富，不吃沙門的食物，卻吃我的剩餘，就像想要超越半口井，是不可能的事情。' '看到我有勢力，是國王所重視的人，就吃我的剩餘食物；甘蔗種中生出的，輸頭王的太子，這樣的種族出身，難道不能勝過我嗎？' '他們是勝過我的智者，無與倫比，不看重種姓，只看重德行。種族做惡事，也叫做**，具足戒律和智慧，才叫做尊貴。'

'當時兩位王子聽到這些話后，就說：『你指明正道就是我的父親，從今以後敬奉您的教誨。』隨即說了偈語：'

'『你現在說的種姓，實在不是正確的言語，因果報應沒有定數，智慧理解也沒有固定的方向。' '言語議論正確理解了，就不叫做偏頗的言語，像你所理解的，才是高貴的種族。'

（七九）

'再次，如果想要觀察瞭解佛的神變，就觀看各處的佛塔寺廟，供養佛塔。'

English version: 'If the remaining food has touched a Muni, it should be respectfully honored.' 'After handling the leftover food, washing it with water removes the impurity.'

'(The vassal's master) then stopped giving them leftovers. At that time, the people around asked him, 'Why don't you share the food with the two princes?' He then spoke in verse:'

'They do not understand that the leftover food eaten by the Shramanas, because they rely on their noble lineage, say it is unclean after touching it.' 'They do not generate a joyful heart, therefore I do not give it to them. If they do not know the Shramana's surname, they should not eat their food. If they do not know my lineage, they should not eat my food.' 'Shramanas are everywhere, not as good as my lineage. I am not as good as the Shramanas, nor do I eat their food.' 'They say they have no lineage, nor age, like horses have no lineage, and the eunuchs are like this.' 'Eunuchs come from everywhere, without a fixed place, only seeing my wealth, not seeing my lineage.' 'Only because they see wealth, they eat my leftovers, not eating the Shramanas' food, this is truly foolish.' 'The Shramanas' hearts are free, possessing seven kinds of wealth, not eating the Shramanas' food, yet eating my leftovers, it is like trying to surpass half a well, which is impossible.' 'Seeing that I have power, and am valued by the king, they eat my leftovers; born from the sugarcane, the crown prince of King Sutou, with such a lineage, can they not surpass me?' 'They are the wise ones who surpass me, unparalleled, not valuing lineage, only valuing virtue. Lineage that does evil is also called **, those who possess precepts and wisdom are called noble.'

'At that time, the two princes, upon hearing these words, said, 'You who point out the right path are my father, from now on, we will respect your teachings.' They then spoke in verse:'

'What you now speak of lineage is truly not correct speech, karma has no fixed number, and wisdom and understanding have no fixed direction.' 'Speech and discussion that are correctly understood are not called biased speech, like what you understand, that is the noble lineage.'

(79)

'Furthermore, if you wish to observe and understand the Buddha's miraculous transformations, look at the pagodas and temples everywhere, and make offerings to the pagodas.'

---

。

我昔曾聞，阿梨車毗伽國，于彼城門有佛發爪塔，近有尼俱陀樹，邊有井水。時婆羅門而白王言：「若遊行時見於彼塔，是沙門冢破王福德，王是大地作一蓋主，宜除此塔。」時王信婆羅門語故，即敕臣下令：「速卻此塔，明日我出時勿令復見。」時彼城神與諸民眾皆悉悲涕。時諸優婆夷施設供養，又然燈者，作如是語：「我等今者是最後供養。」有優婆塞抱塔悲泣，即說偈言：

「我今最後抱，　　汝之基塔足， 猶如須彌倒，　　今日皆破傷， 十力世尊塔，　　於今遂破滅。 我若有過失，　　聽我使懺悔， 眾生更不見，　　佛之所作業。」

爾時諸優婆塞作如是言：「我等今者可還歸家，不忍能看人壞此塔。」時王后自遣人持鍬欲除，往到其所，塔樹盡無，即說偈言：

「嗚呼甚可怪，　　舉城大出聲， 猶如海濤波，　　不見十力塔， 尼拘陀及井，　　莫知其所在？」 諸婆羅門等，　　深心生慚怪。 彼王聞是已，　　生於希有想， 時王作是念：　　「誰持此塔去？」 即自往詣塔，　　莫知其所在。

爾時彼王遣千餘人，乘象馳馬四方推覓。時有老母在於道傍，見彼諸人行來速疾，即問之言：「何為乃爾？」諸人答言：「推覓塔樹。」彼老母言：「我向于道見希有事，有塔飛空並尼俱陀樹，不憶其井。見諸人等首戴天冠，頭垂花鬘身著諸花，持塔而去。我見去時生希有想。」指示去處，諸人聞已具以事狀還白于王

現代漢語譯本 我過去曾聽說，在阿梨車毗伽國，那裡的城門有一座佛發爪塔，附近有一棵尼俱陀樹，旁邊還有一口井。當時，一位婆羅門對國王說：『如果看到那座塔，就會破壞沙門的墳墓和國王的福德。國王您是這片土地的主宰，應該拆除這座塔。』國王聽信了婆羅門的話，就命令下屬說：『快點拆掉這座塔，明天我出門時不要再讓我看到它。』當時，城裡的神靈和民眾都悲傷哭泣。一些優婆夷設定供養，點燃燈火，說道：『我們現在是最後一次供養了。』一位優婆塞抱著塔悲傷哭泣，並說了偈語： 『我今天最後一次擁抱，你的塔基，就像須彌山倒塌一樣，今天都要被破壞損傷，十力世尊的塔，今天就要被摧毀了。如果我有什麼過失，請允許我懺悔，眾生再也見不到，佛陀所造的功業了。』 當時，一些優婆塞說道：『我們現在可以回家了，不忍心看到人們破壞這座塔。』國王的王后親自派人拿著鍬去拆除，到了那裡，塔和樹都不見了，就說了偈語： 『哎呀，真是奇怪啊，全城都發出巨大的聲音，就像海浪一樣，看不到十力佛塔，尼拘陀樹和井，也不知道它們在哪裡？』 那些婆羅門等，內心深感慚愧和奇怪。國王聽到這些后，產生了稀有的想法，國王心想：『是誰把這座塔拿走了？』就親自前往塔的地方，卻不知道它在哪裡。 當時，國王派遣一千多人，騎著大象和馬匹四處尋找。當時，有一位老婦人在路邊，看到那些人來來往往，就問他們：『你們為什麼這麼著急？』那些人回答說：『我們在尋找塔和樹。』那位老婦人說：『我剛才在路上看到一件稀奇的事，有一座塔飛到空中，還有尼俱陀樹，不記得那口井了。我看到一些人頭戴天冠，頭上垂著花環，身上穿著各種花朵，拿著塔走了。我看到他們離開時，感到非常稀奇。』她指出了他們離開的方向，那些人聽了之後，把事情的經過都告訴了國王。

English version I once heard that in the country of Arichaviga, there was a stupa containing the Buddha's hair and nails at the city gate. Near it was a Nyagrodha tree, and beside it was a well. At that time, a Brahmin said to the king, 'If one sees that stupa, it will destroy the graves of the Shramanas and the king's merit. The king is the master of this land and should remove this stupa.' The king, believing the Brahmin's words, immediately ordered his subordinates, 'Quickly remove this stupa. Do not let me see it again when I go out tomorrow.' At that time, the city gods and the people were all weeping with sorrow. Some Upasikas set up offerings and lit lamps, saying, 'This is our last offering.' An Upasaka, embracing the stupa, wept and spoke a verse: 'Today, I embrace for the last time, the base of your stupa, like Mount Sumeru collapsing, today all will be destroyed and damaged. The stupa of the Ten-Powered World Honored One, today will be destroyed. If I have any faults, please allow me to repent. Sentient beings will no longer see, the deeds of the Buddha.' At that time, some Upasakas said, 'We can go home now, we cannot bear to see people destroy this stupa.' The queen herself sent people with shovels to remove it. When they arrived at the place, the stupa and the tree were gone. She then spoke a verse: 'Alas, how strange, the whole city is making a great noise, like the waves of the sea. The stupa of the Ten-Powered One cannot be seen, nor the Nyagrodha tree and the well. Where could they be?' The Brahmins and others felt deep shame and strangeness. When the king heard this, he had a rare thought. The king thought, 'Who took this stupa away?' He went to the place of the stupa himself, but did not know where it was. At that time, the king sent more than a thousand people, riding elephants and horses, to search in all directions. At that time, an old woman was by the roadside. Seeing those people coming and going quickly, she asked them, 'Why are you in such a hurry?' Those people replied, 'We are looking for the stupa and the tree.' The old woman said, 'I saw a strange thing on the road just now. A stupa flew into the sky, along with the Nyagrodha tree. I don't remember the well. I saw some people wearing heavenly crowns, with flower garlands hanging from their heads, and wearing various flowers, carrying the stupa away. When I saw them leave, I felt very strange.' She pointed out the direction they had left. After hearing this, those people reported the matter to the king.

---

。王聞歡喜，即說偈言：

「彼塔自飛去，　　為向天上耶？ 我今心信敬，　　極生大歡喜， 若我破此塔，　　當墮于地獄。」

爾時王即向彼塔處大設供養，此塔即今名曰自移，塔及樹井離毗伽城三十里住。

（八〇）

複次，佛塔有大威神，是故宜應供養佛塔。

我昔曾聞，竺叉尸羅國彼有塔寺，波斯匿王以成火燒之，佛復安一棖，朽壞卻之。時彼國王名枸沙陀那，有一比丘求請彼王：「我今為塔作棖，愿王聽取，有大樹者王莫護惜。」王即語言：「除我宮內所有樹木，余樹悉取。」得王教已，諸比丘等處處求覓，於一村邊有大池水，上有大樹，名稱首伽樹，龍所護持，近惡龍故人無敢觸。其樹極大，若復有人取枝葉者，龍能殺之，以是之故人無敢近。有人語言：「彼有大樹。」時比丘即將諸人赍持斧器欲往斫伐。時復有人語比丘言：「此龍極惡。」比丘語言：「我為佛事，不畏惡龍。」時有奉事婆羅門語比丘言：「彼龍極惡，若伐此樹多所傷害，莫斫破此樹。」婆羅門即說偈言：

「汝不聞彼賊，　　慳貪故暫作， 而能於一切。　　汝當憶此事， 常應自擁護，　　莫為此樹故， 即致於傷害。」

比丘復說偈言：

「汝為毒龍故，　　而自生貢高， 我依人中龍，　　恃彼亦自高， 觀汝力為勝，　　如是我得勢， 令使眾人見。　　我為敬佛故， 今當捨身命

現代漢語譯本：國王聽了這話，非常高興，立刻說了偈語：『那塔自己飛走了，是飛到天上去了嗎？我現在心裡非常信服和尊敬，極其歡喜。如果我破壞這座塔，一定會墮入地獄。』當時，國王就在那塔所在的地方大設供養。這座塔就是現在被稱為自移塔的塔，它和樹井一起，距離毗伽城三十里遠。 現代漢語譯本：再者，佛塔有巨大的威神之力，所以應該供養佛塔。我以前聽說，在竺叉尸羅國，那裡有一座塔寺，波斯匿王曾經用火焚燒它，佛又安上一根木棖，後來木棖也朽壞了。當時，那個國王名叫枸沙陀那，有一位比丘請求國王：『我現在要為塔做木棖，希望國王允許，如果有大樹，請國王不要吝惜。』國王就說：『除了我宮殿內的所有樹木，其餘的樹木都可以取用。』得到國王的允許后，眾比丘到處尋找，在一個村子旁邊有一個大水池，水池上面有一棵大樹，名叫首伽樹，有龍守護著，因為靠近惡龍，所以沒有人敢觸碰。那棵樹非常巨大，如果有人取它的枝葉，龍就會殺死他，因此沒有人敢靠近。有人說：『那裡有一棵大樹。』當時，比丘就帶領眾人拿著斧頭等工具準備去砍伐。這時，又有人告訴比丘說：『這條龍非常兇惡。』比丘說：『我是爲了佛事，不怕惡龍。』當時，有一位侍奉婆羅門的人告訴比丘說：『那條龍非常兇惡，如果砍伐這棵樹會造成很多傷害，不要砍伐這棵樹。』婆羅門就說了偈語：『你沒聽說過那個賊嗎？因為慳貪而暫時作惡，卻能對一切造成傷害。你應該記住這件事，常常要自我保護，不要因為這棵樹而導致傷害。』 現代漢語譯本：比丘又說了偈語：『你因為毒龍而自高自大，我依靠人中的龍（指佛），也仗著他而自高自大。看看你的力量是否勝過我，我這樣得到佛的加持，讓眾人看到。我是爲了尊敬佛，現在要捨棄生命。』

English version: The king, hearing this, was overjoyed and immediately spoke a verse: 『That stupa flew away by itself, did it go to heaven? My heart is now full of faith and respect, and I am extremely happy. If I were to destroy this stupa, I would surely fall into hell.』 At that time, the king made great offerings at the place where the stupa was located. This stupa is now called the Self-Moving Stupa, and it, along with the tree well, is located thirty miles away from the city of Viga. English version: Furthermore, Buddhist stupas possess great divine power, therefore, one should make offerings to them. I once heard that in the country of Takshashila, there was a stupa temple that King Prasenajit had burned down. The Buddha then placed a wooden beam on it, which later decayed. At that time, the king was named Kushadhana. A monk requested the king, 『I now wish to make a beam for the stupa, I hope the king will allow it. If there are large trees, please do not be stingy.』 The king then said, 『Except for all the trees within my palace, all other trees can be taken.』 Having received the king's permission, the monks searched everywhere. Near a village, there was a large pond, and above the pond was a large tree called the Shuka tree, which was protected by a dragon. Because it was close to a vicious dragon, no one dared to touch it. The tree was extremely large, and if anyone took its branches or leaves, the dragon would kill them. Therefore, no one dared to approach it. Someone said, 『There is a large tree there.』 At that time, the monk led the people with axes and other tools, preparing to cut it down. Then, someone told the monk, 『This dragon is extremely vicious.』 The monk said, 『I am doing this for the sake of the Buddha, I am not afraid of the vicious dragon.』 At that time, a Brahmin who served the king told the monk, 『That dragon is extremely vicious, if you cut down this tree, it will cause much harm, do not cut down this tree.』 The Brahmin then spoke a verse: 『Have you not heard of that thief? Because of greed, he temporarily does evil, yet he can cause harm to everything. You should remember this, always protect yourself, do not cause harm because of this tree.』 English version: The monk then spoke a verse: 『You are arrogant because of the poisonous dragon, I rely on the dragon among men (referring to the Buddha), and I am also arrogant because of him. Let's see if your power is greater than mine, I have obtained the Buddha's blessing in this way, let everyone see. I am doing this to respect the Buddha, and now I am willing to give up my life.』

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。　　諸毒龍眾中， 汝為作龍王，　　生大恭敬想， 佛為柔調寂，　　及是眾中王， 我今亦恭敬，　　如來婆伽婆， 誰能降毒龍，　　而為弟子者？」

爾時比丘共婆羅門，各競道理遂共鬥諍。於時比丘即伐其樹，亦無雲雷變異之相。時婆羅門睹斯事已，而說偈言：

「先若取枝葉，　　云起雷霹靂， 汝為咒所伏，　　為死至後世。」

彼時婆羅門說是偈已，即便睡眠夢見毒龍，向己說偈：

「汝莫起瞋恚，　　此名現供養， 非為輕毀我。　　吾身自負塔， 況樹作塔棖，　　而我能護惜？ 十力世尊塔，　　我當云何護？ 此林自生樹，　　而為佛塔故， 如是自生樹，　　云何得戀惜？ 更有餘因緣，　　今當說善聽。 我亦無勢力，　　德叉迦龍王， 自來取此樹，　　我云何能護？ 伊羅缽龍王，　　及以毗沙門， 躬自來至此，　　我有何勢力， 而能距捍彼，　　威德天龍等？ 如來現在世，　　及以滅度后， 造立塔廟者，　　此二等無異。 諸有得道者，　　人天及夜叉， 名稱遍十方，　　世界無倫匹。 如此名聞故，　　塔棖懸寶鈴， 其音甚和雅，　　遠近悉聞知。」

時婆羅門聞是偈故，從睡眠寤即便出家。

（八一）

複次，我昔曾聞，有一老母揹負酥瓨，在路中行，見庵摩勒樹即食其果，食已患渴，尋時赴井乞水欲飲。時汲水者即便與水，以先食庵摩勒果之勢力故，謂水甜美味如石蜜，語彼人：「我以酥瓨易汝瓨水

現代漢語譯本 『在眾多的毒龍之中，你應該視自己為龍王，並對佛陀抱持極大的恭敬之心。佛陀是如此的柔和寂靜，並且是眾生之王。我現在也恭敬如來世尊。誰能降伏毒龍，併成為佛陀的弟子呢？』 當時，比丘和婆羅門各自爭論道理，互相爭鬥。這時，比丘砍伐了那棵樹，也沒有出現云雷等異常現象。婆羅門看到這種情況后，就說了偈語： 『如果先取樹枝樹葉，就會有云起雷鳴，你會被咒語所制伏，死後會墮入惡道。』 那時，婆羅門說完偈語后，就睡著了，夢見毒龍向自己說了偈語： 『你不要生氣，這叫做現前供養，不是輕視毀壞我。我自身揹負著塔，何況這棵樹只是作為塔的支撐，我怎麼會去愛惜它呢？十力世尊的塔，我怎麼會去守護呢？這片樹林里自然生長的樹，是爲了建造佛塔而用的，這樣的樹，怎麼能去留戀愛惜呢？還有其他因緣，現在我將說給你聽，你要好好聽著。我也沒有力量，德叉迦龍王自己來取這棵樹，我怎麼能守護呢？伊羅缽龍王，以及毗沙門，親自來到這裡，我有什麼力量，能夠抵擋他們這些威德天龍呢？如來在世時，以及滅度之後，建造佛塔的人，這兩種功德是相同的。所有得道的人，無論是人、天還是夜叉，他們的名聲都傳遍十方，在世間是無與倫比的。因為這樣的名聲，塔的支撐上懸掛著寶鈴，鈴聲非常和諧悅耳，遠近都能聽到。』 當時，婆羅門聽了這偈語后，從睡夢中醒來，就出家了。 （八一） 還有，我以前曾聽說，有一位老婦人揹著酥油罐，在路上行走，看到庵摩勒樹就吃了它的果實。吃完後感到口渴，就去井邊要水喝。當時，汲水的人就給了她水，因為她先前吃了庵摩勒果的緣故，覺得水甜美如石蜜，就對那人說：『我用酥油罐換你的水罐。』

English version 'Among all the poisonous dragons, you should regard yourself as the dragon king and hold the Buddha in great reverence. The Buddha is so gentle and peaceful, and is the king of all beings. I now also revere the Tathagata, the World Honored One. Who can subdue the poisonous dragons and become the Buddha's disciple?' At that time, the monks and Brahmins each argued their points, and they fought with each other. Then, the monks cut down the tree, and there were no unusual phenomena such as clouds or thunder. When the Brahmin saw this, he spoke a verse: 'If you first take the branches and leaves, clouds will rise and thunder will strike, you will be subdued by the curse, and after death you will fall into evil realms.' At that time, after the Brahmin spoke the verse, he fell asleep and dreamed that a poisonous dragon spoke a verse to him: 'Do not be angry, this is called present offering, not disrespect or destruction of me. I myself bear a stupa, how much more so this tree, which is only a support for the stupa, how could I cherish it? The stupa of the Ten-Powered World Honored One, how could I protect it? This tree that grows naturally in this forest is for the purpose of building a stupa, how can one be attached to such a tree? There are other reasons, now I will tell you, listen carefully. I also have no power, King Daksaka Dragon himself came to take this tree, how could I protect it? King Elapatra Dragon, and also Vaisravana, personally came here, what power do I have to resist them, these powerful heavenly dragons? Whether the Tathagata is in the world or after his passing, those who build stupas, these two merits are the same. All those who have attained the Way, whether they are humans, gods, or yakshas, their names are known throughout the ten directions, and they are unparalleled in the world. Because of such fame, precious bells are hung on the supports of the stupa, and the sound is very harmonious and pleasant, and can be heard far and near.' At that time, after the Brahmin heard this verse, he woke up from his sleep and became a monk. (Eighty-one) Furthermore, I once heard that an old woman was carrying a ghee pot on her back, walking on the road, and when she saw an Emblic tree, she ate its fruit. After eating, she felt thirsty, so she went to a well to ask for water to drink. At that time, the person drawing water gave her water, and because she had eaten the Emblic fruit earlier, she found the water sweet and delicious like rock candy, and said to that person: 'I will exchange my ghee pot for your water pot.'

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。」爾時汲水人即隨其言與一瓨水，老母得已負還歸家。既至其舍，先所食庵羅摩熱力已盡，取而飲之，唯有水味更無異味。即聚親屬咸令嘗之，皆言：「是水有朽敗爛繩汁泥臭穢極為可惡，汝今何故持來至此？」既聞斯語自取飲嘗，深生悔恨：「我何以故，乃以好酥貿此臭水？」

一切眾生凡夫之人亦復如是，以愚無智故，以未來世功德酥瓨，貿易臭穢四顛倒瓨，謂之為好。於後乃知非是真實，深生悔恨，咄哉何為以功德酥瓨貿易顛倒臭穢之水？而說偈言：

「咄哉我何為，　　以三業凈行， 貿易著諸有？　　如以凈好酥， 貿彼臭惡水。　　以食庵摩勒， 舌倒不覺味，　　臭水為甘露。」

（八二）

複次，我昔曾聞，有一長者婦為姑所瞋，走入林中自欲刑戮，既不能得，尋時上樹以自隱身，樹下有池影現水中。時有婢使擔瓨取水，見水中影謂為是己有，作如是言：「我今面貌端正如此，何故為他持瓨取水？」即打瓨破還至家中，語大家言：「我今面貌端正如是，何故使我擔瓨取水？」於時大家作如是言：「此婢或為鬼魅所著，故作是事。」更與一瓨詣池取水，猶見其影，復打瓨破。時長者婦在於樹上，見斯事已，即便微笑。婢見影笑，即自覺悟，仰而視之，見有婦女在樹上微笑，端正女人衣服非己，方生慚恥。

以何因緣而說此喻？為于倒見愚惑之眾，譬如薝蔔油香用涂頂發，愚惑不解，我頂出是香

現代漢語譯本：當時，打水的人就按照她說的給了她一罐水。老婦人得到水后，揹著回家。回到家后，之前吃的庵羅摩果的熱力已經消退，她就取水來喝，只嚐到水的味道，沒有其他味道。她就召集親屬都來嚐嚐，大家都說：『這水有腐爛的繩子汁和泥土的臭味，非常難聞，你為什麼把它拿來這裡？』她聽了這話，自己也取來喝，深感後悔：『我為什麼要把好酥換成這臭水呢？』 一切眾生凡夫之人也是這樣，因為愚昧無知，用未來世的功德酥罐，換取臭穢的四種顛倒之罐，還以為是好的。之後才知道不是真實的，深感後悔，唉，為什麼要把功德酥罐換成顛倒臭穢的水呢？於是說了偈語： 『唉，我為什麼，用三業清凈的行為，換取執著于諸有的存在？就像用純凈的好酥，換取那臭惡的水。因為吃了庵摩勒果，舌頭顛倒不能辨別味道，把臭水當成甘露。』 （八二） 再次，我以前聽說，有一個長者的妻子被婆婆責罵，跑到樹林里想要自殺，但沒有成功，就爬到樹上躲藏起來。樹下有一個池塘，她的影子映在水中。當時有一個婢女挑著水罐來取水，看到水中的影子，以為是自己的，就說：『我現在的容貌如此端正，為什麼還要替別人挑水？』就打碎了水罐，回到家中，對大家說：『我現在的容貌如此端正，為什麼還要讓我挑水？』當時大家說：『這個婢女可能是被鬼魅附身了，所以才做這種事。』又給她一個水罐讓她去池塘取水，她還是看到自己的影子，又打碎了水罐。當時長者的妻子在樹上，看到這件事後，就笑了。婢女看到影子笑了，立刻醒悟過來，抬頭一看，看到一個女人在樹上微笑，那女人的容貌和衣服都不是自己的，才感到慚愧。 用什麼因緣來說這個比喻呢？是爲了那些顛倒見解、愚昧迷惑的眾生，就像用薝蔔油的香味塗抹在頭頂頭髮上，愚昧迷惑的人不明白，以為是自己的頭頂散發出香味。

English version: At that time, the water-fetcher, according to her words, gave her a jar of water. The old woman, having received it, carried it back home. Upon arriving at her house, the heat from the amla fruit she had eaten earlier had subsided, so she took the water to drink. She only tasted the flavor of water, with no other taste. She then gathered her relatives to taste it, and they all said, 'This water has the foul odor of rotten rope juice and mud, it is extremely disgusting. Why did you bring it here?' Upon hearing these words, she herself took a drink and deeply regretted it, saying, 'Why did I exchange good ghee for this foul water?' All sentient beings, ordinary people, are also like this. Because of their ignorance and lack of wisdom, they exchange the jar of merit from the future life for the foul jars of the four inversions, thinking they are good. Later, they realize it is not true and deeply regret it, exclaiming, 'Alas, why did I exchange the jar of merit for the foul water of inversion?' And so, a verse was spoken: 'Alas, why did I, with the pure actions of the three karmas, exchange them for attachment to existence? It is like exchanging pure, good ghee for that foul, evil water. Because of eating the amla fruit, the tongue is inverted and cannot discern flavors, mistaking foul water for nectar.' (82) Furthermore, I once heard that there was a wife of an elder who was scolded by her mother-in-law. She ran into the forest intending to kill herself, but was unable to do so. She then climbed a tree to hide herself. Below the tree was a pond, and her reflection appeared in the water. At that time, a maidservant was carrying a jar to fetch water. Seeing the reflection in the water, she thought it was her own and said, 'My appearance is so beautiful now, why should I carry a jar to fetch water for others?' She then broke the jar and returned home, saying to everyone, 'My appearance is so beautiful now, why should I be made to carry a jar to fetch water?' At that time, everyone said, 'This maidservant is probably possessed by a demon, that is why she is doing such things.' They gave her another jar to fetch water at the pond, and she still saw her reflection and broke the jar again. At that time, the elder's wife was in the tree, and upon seeing this, she smiled. The maidservant saw the reflection smiling and immediately realized her mistake. She looked up and saw a woman smiling in the tree. The woman's appearance and clothes were not her own, and she felt ashamed. For what reason is this parable spoken? It is for the sake of those with inverted views and deluded minds, just like applying the fragrance of champak oil to the hair on the head. The deluded do not understand and think that the fragrance is coming from their own head.

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。即說偈言：

「未香以涂身，　　並熏衣纓珞， 倒惑心亦爾，　　謂從己身出， 如彼醜陋婢，　　見影謂己有。」

（八三）

複次，貓生兒以小漸大，貓兒問母：「當何所食？」母答兒言：「人自教汝。」夜至他家隱甕器間，有人見已而相約敕：「酥乳肉等極好覆蓋，雞雛高舉莫使貓食。」貓兒即知，雞酥乳酪皆是我食。

以何因緣說如此喻？佛成三藐三菩提道，十力具足心願已滿，以大悲心多所拯拔。爾時世尊作如是念言：「當以何法而化度之？」大悲答言：「一切眾生心行顯現，以他心智觀察煩惱，一切諸行貪慾瞋恚愚癡之等長夜增長，常想樂想我想凈想展轉相承。作如是說，不能增長無常苦空無我之法。」是故如來知此事已，為眾生說諸倒對治。如來說法微妙甚深，難解難入，謂道解說。云何而能為諸眾生說如斯法？以諸眾生有倒見想，觀察知已隨其所應為說法要。眾生自有若干種行，是故知如來說對治法破除顛倒，如為貓兒覆肉酥乳。

（八四）

複次，我昔曾聞，有一國中施設石柱極為高大，除去梯隥樚櫨繩索，置彼工匠在於柱頭。何以故？彼若存活，或更余處造立石柱，使勝於此。時彼石匠親族宗眷，于其夜中集聚柱邊，而語之言：「汝今云何可得下耶？」爾時石匠多諸方便，即擿衣縷垂二縷線至於柱下。其諸宗眷尋以粗線系彼衣縷，匠即挽取既至於上，手捉粗線語諸親族：「汝等今者更可繫著小粗繩索。」彼諸親族即隨其語，如是展轉，最後得系粗大繩索

現代漢語譯本：接著說偈語： 『沒有香氣卻用香涂身，並用香薰衣物和瓔珞，顛倒迷惑的心也是這樣，認為（香氣）是從自己身上發出的，就像那個醜陋的婢女，看到自己的影子卻以為是自己擁有的。』 （八三） 再說，貓生下小貓后逐漸長大，小貓問母親：『我應該吃什麼？』母親回答小貓說：『人會教你的。』晚上，小貓到別人家躲在甕器之間，有人看見了就互相告誡說：『酥油、牛奶、肉等要蓋好，雞雛要高高舉起，不要讓貓吃了。』小貓立刻就知道了，雞、酥油、奶酪都是我吃的。 因為什麼因緣說這樣的比喻呢？佛成就了無上正等正覺的道，十力具足，心願已經圓滿，以大悲心救拔了許多眾生。那時，世尊這樣想：『應當用什麼法來教化他們呢？』大悲回答說：『一切眾生的心行都顯現出來，用他心智觀察他們的煩惱，一切諸如貪慾、嗔恚、愚癡等行為長久增長，常常想著樂、想我、想凈，輾轉相承。這樣說，不能增長無常、苦、空、無我的法。』所以如來知道這件事後，為眾生說諸顛倒的對治法。如來說法微妙甚深，難以理解和進入，稱為道解說。如何才能為眾生說這樣的法呢？因為眾生有顛倒的見解和想法，觀察瞭解后，就根據他們的情況說相應的法要。眾生自有各種不同的行為，所以知道如來說對治法是爲了破除顛倒，就像為小貓覆蓋肉、酥油和牛奶一樣。 （八四） 再說，我以前曾聽說，有一個國家設定了一根非常高大的石柱，移除了梯子、木樁和繩索，把工匠放在柱頂。為什麼呢？因為如果他活下來，或許會在其他地方建造石柱，使其勝過這根。當時，那個工匠的親族眷屬，在夜裡聚集在柱子旁邊，對他說：『你現在怎麼才能下來呢？』那時，工匠想了很多辦法，就挑出衣服的線，垂下兩條線到柱子下面。他的親族眷屬就用粗線繫住那兩條衣線，工匠就拉上來，到了上面，手拿著粗線對親族說：『你們現在可以繫上稍微粗一點的繩索了。』他的親族眷屬就按照他的話去做，這樣輾轉，最後繫上了粗大的繩索。

English version: Then he spoke in verse: 'Not fragrant, yet they smear themselves with perfume, and scent their clothes and necklaces. The deluded mind is like this, thinking it comes from itself, like that ugly maid, who sees her shadow and thinks it is her own.' (83) Furthermore, when a cat gives birth to kittens, they gradually grow bigger. The kitten asks its mother, 'What should I eat?' The mother answers the kitten, 'People will teach you.' At night, the kitten goes to someone's house and hides among the jars. Someone sees it and they warn each other, 'Cover the ghee, milk, and meat very well, and lift the chicks high so the cat can't eat them.' The kitten immediately knows that the chicken, ghee, and cheese are all for me to eat. For what reason is this analogy spoken? The Buddha attained the path of Anuttara-samyak-sambodhi, possessing the ten powers, his vows fulfilled, and with great compassion, he rescued many beings. At that time, the World Honored One thought, 'What Dharma should I use to transform them?' Great Compassion answered, 'The actions of all beings' minds are manifest. Use the wisdom of knowing others' minds to observe their afflictions. All actions such as greed, hatred, and ignorance grow for a long time, constantly thinking of pleasure, self, and purity, passing on from one to another. Speaking like this, they cannot increase the Dharma of impermanence, suffering, emptiness, and no-self.' Therefore, after the Tathagata knew this, he spoke the antidotes to the perversions for the beings. The Dharma spoken by the Tathagata is subtle and profound, difficult to understand and enter, called the explanation of the path. How can one speak such a Dharma for all beings? Because beings have perverse views and thoughts, after observing and understanding, he speaks the appropriate Dharma according to their situation. Beings have various different actions, so it is known that the Tathagata speaks the antidotes to break down perversions, just like covering the meat, ghee, and milk for the kitten. (84) Furthermore, I once heard that in a certain country, a very tall stone pillar was erected. The ladders, wooden supports, and ropes were removed, and a craftsman was placed on top of the pillar. Why? Because if he survived, he might build stone pillars elsewhere that would surpass this one. At that time, the craftsman's relatives and family gathered at the base of the pillar at night and said to him, 'How can you come down now?' At that time, the craftsman thought of many ways, and he picked out threads from his clothes and lowered two threads to the base of the pillar. His relatives and family then tied a thick thread to those two clothing threads. The craftsman pulled it up, and when he reached the top, holding the thick thread, he said to his relatives, 'Now you can tie a slightly thicker rope.' His relatives and family did as he said, and in this way, they gradually tied a thick rope.

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。爾時石匠尋繩來下。言石柱者喻于生死，梯隥樚櫨喻過去佛已滅之法，言親族者喻聲聞眾，言衣縷者喻過去佛定之與慧，言擿衣者喻觀欲過去味等法。縷從上下者喻于信心，系粗縷者喻近善友得於多聞，細繩者多聞縷，復懸持戒縷，持戒縷懸禪定縷，禪定縷懸智慧繩，以是粗繩堅牢。系者喻縛生死，從上下者喻下生死柱。

「以信為縷線，　　多聞及持戒， 猶如彼粗縷，　　戒定為小繩， 智慧為粗繩，　　生死柱來下。」

（八五）

複次，我昔曾聞，有一國中王嗣欲絕，時有王種先入山林學道求仙，即強將來立以為王，從敷臥具人索于衣服及以飲食。時敷臥具人而白王言：「各有所典，王於今者不應事事盡隨我索，我唯知敷臥具事；洗浴衣食，悉更有人，非我所當。」以此喻可知一切諸業，如王敷臥具人各有所典，業亦如是，各各不同。色無病者財物可愛，智等諸業各各別異，有業得無病，有業能得端正色力，如彼仙人從敷臥具人索種種物終不可得。若生上族不必財富，諸業受報各各差別，不以一業得種種報。若作端正業，則得端正色力，財富應從餘業索。是故智者應當修習種種凈業，得種種報。

「無病色種族，　　智慧各異因， 如彼仙人王，　　索備敷臥者。」

（八六）

複次，我昔曾聞，有一國王多養好馬，會有鄰王與共鬥戰，知此國王有好馬故即便退散。爾時國王作是思惟：「我先養馬規擬敵國，今皆退散養馬何為？當以此馬用給人力，令馬不損於人有益

現代漢語譯本：當時，石匠找來繩子放下。他說，石柱象徵生死，梯子和木架象徵過去佛已經滅度的教法，親族象徵聲聞弟子，衣縷象徵過去佛的定力和智慧，解開衣服象徵觀察對過去慾望的執著等法。繩子從上到下象徵信心，繫上粗繩象徵親近善友獲得廣博的知識，細繩象徵廣博的知識，再懸掛持戒的繩子，持戒的繩子懸掛禪定的繩子，禪定的繩子懸掛智慧的繩子，用這些粗繩牢固地繫住。繫住象徵束縛生死，從上到下象徵從下方的生死柱下來。 『以信心為線，多聞和持戒，就像那粗繩，戒和定是小繩，智慧是粗繩，從生死柱下來。』 （八五） 再次，我以前聽說，有一個國家的國王后繼無人，當時有一個王族先進入山林修道求仙，就被強行請來立為國王，他向鋪床的人索要衣服和食物。當時鋪床的人對國王說：『各有各的職責，大王您現在不應該事事都向我索要，我只負責鋪床的事情；洗浴、衣服和食物，都有其他人負責，不是我該管的。』用這個比喻可以知道一切諸業，就像國王的鋪床人各有各的職責，業也是這樣，各有不同。沒有疾病的身體、財富和可愛的容貌，智慧等各種業各有不同，有的業能得到無病，有的業能得到端正的容貌和力量，就像那個仙人向鋪床的人索要各種東西最終都得不到。如果出生在高貴的家族，不一定富有，各種業的果報各有差別，不能用一種業得到各種果報。如果做了端正的業，就能得到端正的容貌和力量，財富應該從其他的業中求得。所以智者應該修習各種清凈的業，得到各種果報。 『無病、容貌、種族，智慧各有不同的因，就像那個仙人國王，向鋪床的人索要各種東西。』 （八六） 再次，我以前聽說，有一個國王養了很多好馬，恰好有鄰國國王與他交戰，知道這個國王有好馬就退兵了。當時國王這樣想：『我先前養馬是爲了對付敵國，現在他們都退兵了，養馬還有什麼用？應該把這些馬用來給人們提供勞力，讓馬不受到損害，對人有益。』

English version: At that time, the stonemason sought a rope to lower. He said, the stone pillar symbolizes birth and death, the ladder and wooden frame symbolize the teachings of the past Buddhas that have already passed away, the relatives symbolize the Śrāvaka disciples, the threads of clothing symbolize the past Buddhas' samadhi and wisdom, and unraveling the clothing symbolizes observing the attachment to past desires and other dharmas. The rope going from top to bottom symbolizes faith, tying the thick rope symbolizes being close to good friends and gaining extensive knowledge, the thin rope symbolizes extensive knowledge, then hanging the rope of keeping precepts, the rope of keeping precepts hanging the rope of meditation, the rope of meditation hanging the rope of wisdom, and using these thick ropes to tie firmly. Tying symbolizes being bound by birth and death, and from top to bottom symbolizes coming down from the pillar of birth and death below. 'With faith as the thread, extensive learning and keeping precepts, are like that thick rope, precepts and meditation are small ropes, wisdom is the thick rope, coming down from the pillar of birth and death.' (85) Furthermore, I once heard that in a certain country, the king had no successor, and at that time, a member of the royal family had entered the mountains to cultivate the Tao and seek immortality. He was forcibly brought back and made king. He asked the person who laid out the bedding for clothes and food. At that time, the person who laid out the bedding said to the king, 'Each has their own duties. Your Majesty should not ask me for everything. I am only responsible for laying out the bedding; bathing, clothing, and food are the responsibility of others, not mine.' This analogy can be used to understand all karmas, just as the king's bedding person has their own duties, so too does karma, each being different. A body without illness, wealth, and a lovely appearance, wisdom, and other karmas are all different. Some karmas can bring about freedom from illness, while others can bring about a beautiful appearance and strength, just like that immortal who asked the bedding person for various things and ultimately could not obtain them. If one is born into a noble family, it does not necessarily mean they will be wealthy. The results of various karmas are different, and one cannot obtain various results from one karma. If one performs the karma of beauty, one will obtain a beautiful appearance and strength, and wealth should be sought from other karmas. Therefore, the wise should cultivate various pure karmas to obtain various results. 'No illness, appearance, lineage, intelligence each have different causes, just like that immortal king, asking the bedding person for various things.' (86) Furthermore, I once heard that a certain king raised many fine horses. It happened that a neighboring king was at war with him, and knowing that this king had fine horses, he retreated. At that time, the king thought, 'I previously raised horses to deal with the enemy, but now they have retreated, what is the use of raising horses? I should use these horses to provide labor for the people, so that the horses are not harmed and are beneficial to people.'

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。」作是念已，即敕有司令諸馬群分佈與人，常使用磨經歷多年。其後鄰國復來侵境，即敕取馬共彼鬥戰，馬用磨故旋轉而行不肯前進，設加杖捶亦不肯行。眾生亦爾，若得解脫，必由於心，謂受五欲，后得解脫。死敵既至，心意戀著五欲之樂，不能直進得解脫果。即說偈言：

「智慧宜調心，　　勿令著五欲， 本不調心故，　　臨終生愛戀。 心既不調順，　　云何得寂靜？ 心常耽五欲，　　迷荒不能覺， 如馬不習戰，　　對敵而旋行。」

（八七）

複次，曾聞有一國王身遇疾患，國中諸醫都不能治。時有良醫從遠處來治王病差，王大歡喜作是思惟：「我今得醫力，事須厚報。」作是念已微遣侍臣，多赍財物，詣于彼醫所住之處，為造屋宅養生之具，人民田宅象馬牛羊奴婢僕使，一切資產無不備具。所造既辦王便遣醫使還其家。時彼遠醫見王目前初無所遣，空手還歸，甚懷恨恨。既將至家，道逢牛羊象馬都所不識，問是誰許？並皆稱是彼醫名，是彼醫牛馬。遂到家已，見其屋舍壯麗嚴飾，床帳氍㲣毾㲪金銀器物，其婦瓔珞種種衣服。時醫見已甚生驚愕，猶如天宮。問其婦言：「如此盛事為何所得？」婦答夫言：「汝何不知？由汝為彼國王治病差故，生報汝恩。」夫聞是已深生歡喜作是念言：「王極有德，知恩報恩，過我本望。由我意短，初來之時以無所得情用恨然。」以此為喻，義體今當說

現代漢語譯本：他這樣想后，就下令讓主管馬匹的官員把馬群分給人們，長期用來拉磨。後來鄰國再次入侵，他又下令把馬匹調來與敵作戰。但這些馬因為長期拉磨，只會原地轉圈，不肯前進，即使鞭打也不肯走。眾生也是這樣，如果想要解脫，必定要從心入手。如果貪戀五欲，之後再想解脫，就像敵人已經兵臨城下，內心卻還留戀五欲的快樂，不能直接前進獲得解脫的果實。所以說偈語道： 『智慧應該調伏內心，不要讓它執著於五欲。因為原本沒有調伏內心，臨終時就會產生愛戀。內心既然沒有調順，又怎麼能得到寂靜呢？內心常常沉溺於五欲，迷惑昏亂不能覺醒，就像沒有訓練過的馬，面對敵人只會原地轉圈。』 （八七） 再次，曾經聽說有一個國王身患疾病，國內的醫生都無法醫治。當時有一位良醫從遠方來，治好了國王的病。國王非常高興，心想：『我今天能得到醫生的救治，一定要好好報答他。』這樣想后，就秘密派遣侍臣，帶著大量財物，到那位醫生居住的地方，為他建造房屋，準備生活用品，還有人民、田地、房屋、大象、馬匹、牛羊、奴婢、僕人，一切財產都準備齊全。建造完畢后，國王就派使者送醫生回家。當時那位遠方的醫生看到國王眼前並沒有任何賞賜，空手而歸，心中非常怨恨。當他回到家時，在路上看到牛羊、大象、馬匹，都不認識，就問是誰的？都說是他的，是他的牛馬。到了家，看到房屋壯麗華美，床帳、地毯、金銀器物，他的妻子佩戴著各種瓔珞和衣服。醫生看到后非常驚訝，如同到了天宮。問他的妻子說：『如此盛大的場面是從哪裡得到的？』妻子回答說：『你難道不知道嗎？因為你為國王治好了病，國王爲了報答你的恩情。』丈夫聽了之後非常高興，心想：『國王真是太有德行了，知恩圖報，超過了我原本的期望。因為我目光短淺，剛來的時候因為沒有得到賞賜而心生怨恨。』用這個比喻，其中的道理現在應當說明。

English version: Having thought this, he immediately ordered the officials in charge of the horses to distribute the herds to the people, for them to use for grinding over many years. Later, when a neighboring country invaded again, he ordered the horses to be taken to fight. But because the horses had been used for grinding, they only circled around and refused to move forward, even when whipped. It is the same with sentient beings. If they want liberation, it must come from the mind. If they indulge in the five desires, and then seek liberation, it is like when the enemy is at the gates, the mind is still attached to the pleasures of the five desires, and cannot directly advance to attain the fruit of liberation. Therefore, a verse is spoken: 'Wisdom should tame the mind, do not let it cling to the five desires. Because the mind was not tamed originally, at the time of death, attachment arises. Since the mind is not tamed and compliant, how can one attain tranquility? The mind is always indulging in the five desires, confused and unable to awaken, like a horse not trained for battle, it only circles around when facing the enemy.' (87) Furthermore, it was once heard that a king was afflicted with an illness, and none of the doctors in the country could cure him. At that time, a skilled doctor came from afar and cured the king's illness. The king was very happy and thought, 'Now that I have been healed by the doctor, I must repay him generously.' Having thought this, he secretly sent a minister with much wealth to the place where the doctor lived, to build a house for him, prepare living supplies, as well as people, fields, houses, elephants, horses, cattle, sheep, slaves, and servants, all kinds of property were fully prepared. Once the construction was completed, the king sent a messenger to send the doctor home. At that time, the doctor from afar saw that the king had not sent anything in front of him, and he returned empty-handed, feeling very resentful. When he arrived home, on the way he saw cattle, sheep, elephants, and horses that he did not recognize, and asked whose they were? They all said they belonged to him, that they were his cattle and horses. When he arrived home, he saw that the house was magnificent and beautifully decorated, with beds, curtains, carpets, gold and silver utensils, and his wife wearing various necklaces and clothes. When the doctor saw this, he was very surprised, as if he had arrived in a heavenly palace. He asked his wife, 'Where did all this splendor come from?' His wife replied, 'Don't you know? It is because you cured the king's illness, and the king is repaying your kindness.' Upon hearing this, the husband was very happy and thought, 'The king is truly virtuous, knowing how to repay kindness, exceeding my original expectations. Because I was short-sighted, I was resentful when I first came back because I had not received any reward.' Using this as a metaphor, the meaning of the principle should now be explained.

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。醫喻諸善業，王無所與喻未得現報身無所得，如彼醫者初不見物謂無所得心生恨恨，如彼今身修善見未得報，心生恨恨我無所得。既得至家者，猶如捨身向於後世。見牛羊象馬群，如至中陰身，見種種好相，方作是念：「由我修善見是好報，必得生天。」既至天上，喻到家中見種種盛事，方于王所生敬重心，知是報恩者，檀越施主。得生天已，方知施戒受如此報，始知佛語誠實不虛，修少善業獲無量報。即說偈言：

「施未見報時，　　心意有疑悔， 以為徒疲勞，　　終竟無所得。 既得生中陰，　　始見善相貌， 如醫到家已，　　方生大歡喜。」

（八八）

複次，曾聞有二女人，俱得庵羅果，其一女人食不留子，有一女人食果留子。其留子者，覺彼果美，于良好田下種著中，以時溉灌大得好果。如彼世人為善根本，多修善業，后獲果報。合子食者，亦復如人不識善業，竟不修造，無所獲得，方生悔恨。即說偈言：

「如似得果食，　　竟不留種子， 后見他食果，　　方生於悔恨。 亦如彼女人，　　種子種得果， 復生大歡喜。」

（八九）

複次，曾聞往昔有比丘名須彌羅，善能戲笑，與一國王諠嘩歡悅稱適王意。爾時比丘即從乞地欲立僧坊，王語比丘：「汝可疾走不得休息，盡所極處，爾許之地悉當相與。」爾時比丘更整衣服，即便疾走，雖復疲乏，以貪地故，猶不止住，後轉疾極不能前進，即便臥地夗轉而行

現代漢語譯本：醫生被用來比喻各種善行，國王因為沒有得到即時的回報而覺得一無所獲，就像醫生最初沒有看到任何東西就認為自己一無所獲而心生怨恨一樣，就像現在修行善行卻看不到回報，心中怨恨自己一無所獲。等到到達家時，就像捨棄此身前往來世。看到牛羊象馬成群，就像到了中陰身，看到各種美好的景象，才想到：『因為我修行善行，所以看到這些美好的回報，必定能昇天。』等到升到天上，就像到家看到各種盛大的景象，才對國王產生敬重心，知道他是報恩的人，是佈施的施主。升到天上后，才知道佈施和持戒能得到這樣的回報，才明白佛說的話真實不虛，修行少許善業就能獲得無量的回報。於是說了偈語： 『佈施時看不到回報，心中會有疑惑和後悔，以為只是徒勞，最終一無所獲。等到進入中陰身，才看到美好的景象，就像醫生到家后，才感到非常歡喜。』 （八八） 再次，曾經聽說有兩個女人，都得到了庵羅果，其中一個女人吃了果子不留種子，另一個女人吃了果子留下了種子。留下種子的那個女人，覺得果子很美味，就在肥沃的田地裡種下種子，按時澆灌，得到了很多好果子。就像世人行善的根本，多修善業，後來獲得果報。把果子連種子一起吃掉的人，就像不認識善業的人，最終不修行，一無所獲，才感到後悔。於是說了偈語： 『就像得到果子吃了，卻不留下種子，後來看到別人吃果子，才感到後悔。也像那個女人，種下種子得到果子，又感到非常歡喜。』 （八九） 再次，曾經聽說過去有一位比丘名叫須彌羅，很會開玩笑，和一位國王嬉笑玩樂，很合國王的心意。當時比丘就向國王乞求土地，想要建立僧房，國王對他說：『你可以快跑，不要休息，跑到你所能到達的最遠的地方，那裡的土地都給你。』當時比丘整理好衣服，就立刻跑起來，雖然很疲憊，但因為貪圖土地，還是不停下來，後來跑得太累，不能前進，就躺在地上翻滾著前進。

English version: Doctors are used as a metaphor for various good deeds. The king, not seeing immediate results, felt he had gained nothing, just as a doctor who initially sees nothing thinks he has gained nothing and feels resentment. Similarly, those who practice good deeds but see no immediate reward feel resentment, thinking they have gained nothing. Reaching home is like abandoning this life for the next. Seeing herds of cattle, sheep, elephants, and horses is like being in the intermediate state, seeing various auspicious signs, and then thinking, 'Because I practiced good deeds, I see these good rewards, and I will surely be reborn in heaven.' Reaching heaven is like arriving home and seeing various grand events, and then developing respect for the king, knowing he is a benefactor, a donor. After being reborn in heaven, one realizes that giving and keeping precepts bring such rewards, and understands that the Buddha's words are true and not false, that practicing a little good can bring immeasurable rewards. Thus, a verse was spoken: 'When giving, if no reward is seen, the mind has doubts and regrets, thinking it was all in vain, and ultimately nothing was gained. When entering the intermediate state, one sees auspicious signs, just as a doctor, upon reaching home, feels great joy.' (88) Furthermore, it was once heard that two women both received mangoes. One woman ate the fruit without keeping the seed, while the other ate the fruit and kept the seed. The woman who kept the seed, finding the fruit delicious, planted the seed in fertile soil, watered it regularly, and obtained many good fruits. This is like the foundation of good deeds for people in the world, who cultivate many good deeds and later receive the fruits of their actions. The one who ate the fruit with the seed is like a person who does not recognize good deeds, ultimately does not cultivate them, gains nothing, and then feels regret. Thus, a verse was spoken: 'Like getting fruit to eat, but not keeping the seed, later seeing others eating fruit, one feels regret. Also like that woman, planting the seed and getting fruit, one feels great joy.' (89) Furthermore, it was once heard that in the past there was a monk named Sumira, who was good at joking and amused a king, pleasing him greatly. At that time, the monk asked the king for land to build a monastery. The king said to the monk, 'You can run quickly without resting, as far as you can reach, all that land will be given to you.' At that time, the monk adjusted his clothes and immediately started running. Although he was tired, because of his greed for land, he did not stop. Later, he became so exhausted that he could not move forward, so he lay on the ground and rolled forward.

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。須臾復乏，即以一杖逆擲使去，作如是言：「盡此杖處悉是我地。」已說譬喻，相應之義我今當說。如須彌羅為取地故雖乏不止，佛亦如是，為欲救濟一切眾生，作是思惟：「云何當令一切眾生得人天樂及以解脫？」如須彌羅走不休息，佛婆伽婆亦復如是，為優樓頻螺迦葉、鴦掘摩羅如是等人悉令調伏，有諸眾生可化度者，如來爾時即往化度。如須彌羅既疲乏已，即便臥地夗轉，佛亦如是，度諸眾生既已疲苦，以此陰身於娑羅雙樹倚息而臥，如迦尸迦樹斬伐其根悉皆墮落，唯在雙樹倚身而臥，猶故不捨精進之心，度拘尸羅諸力士等及須跋陀羅。如須彌羅為得地故擲杖使去，佛亦如是，入涅槃時為濟眾生故，碎身舍利，八斛四斗，利益眾生，所碎舍利雖復微小如芥子等，所至之處人所供養與佛無異，能使眾生得於涅槃。即說偈言：

「如來躬自度，　　優樓頻螺等， 眷屬及徒黨，　　優伽鴦掘魔。 精進禪度力，　　最後倚臥時， 猶度諸力士，　　須跋陀羅等。 欲為濟拯故，　　佈散諸舍利， 乃至遺法滅，　　皆是供養我。 如彼須彌羅，　　擲杖使遠去。」

（九〇）

複次，我昔曾聞，竺叉尸羅國有博羅吁羅村，有一估客名稱伽拔吒，作僧伽藍，如今現在。稱伽拔吒先是長者子，居室素富，后因衰耗遂至貧窮，其宗親眷屬盡皆輕慢不以為人，心懷憂惱遂棄家去，共諸伴黨至大秦國，大得財寶還歸本國。時諸宗親聞是事已，各設飲食香華妓樂於路往迎

現代漢語譯本： 一會兒就又疲乏了，就用一根木杖反向投擲出去讓它離開，並這樣說：『這木杖所及之處都是我的土地。』已經說了譬喻，相應的意義我現在應當說明。就像須彌山爲了取得土地即使疲乏也不停止，佛也是這樣，爲了救濟一切眾生，這樣思考：『如何才能讓一切眾生得到人天之樂以及解脫？』就像須彌山奔走不停息，佛陀世尊也是這樣，爲了優樓頻螺迦葉、鴦掘摩羅這樣的人都讓他們調伏，有可以被教化的眾生，如來那時就前往教化他們。就像須彌山已經疲乏了，就躺在地上翻滾，佛也是這樣，度化眾生已經疲憊，就用這個肉身在娑羅雙樹旁倚靠休息而臥，就像迦尸迦樹被砍伐了根部全部都掉落，唯獨在雙樹旁倚靠而臥，仍然不放棄精進之心，度化了拘尸羅等力士以及須跋陀羅。就像須彌山爲了得到土地投擲木杖讓它離開，佛也是這樣，進入涅槃時爲了救濟眾生，粉碎身體舍利，八斛四斗，利益眾生，所粉碎的舍利即使微小如芥子一般，所到之處人們供養它和供養佛沒有區別，能夠使眾生得到涅槃。就說了偈語： 『如來親自度化，優樓頻螺等人，眷屬和徒黨，優伽和鴦掘魔。 精進禪定之力，最後倚靠臥下時，仍然度化了諸力士，須跋陀羅等人。 爲了救濟眾生，佈散諸舍利，乃至遺法滅盡，都是在供養我。 就像那須彌山，投擲木杖讓它遠離。』

（九〇）

再次，我過去曾經聽說，在竺叉尸羅國有博羅吁羅村，有一個商人名叫伽拔吒，建造了僧伽藍，如今還在。這個伽拔吒先前是長者的兒子，家境非常富裕，後來因為衰敗而變得貧窮，他的宗親眷屬都輕視他，不把他當人看，他心中憂愁煩惱就離開了家，和同伴一起去了大秦國，得到了很多財寶回到本國。當時他的宗親眷屬聽到這件事後，各自準備了飲食、香花、歌舞在路上迎接他。

English version: After a short while, he would become exhausted again, and then he would throw a staff in the opposite direction to make it go away, saying, 'All the land within the reach of this staff is mine.' Having given the analogy, I shall now explain its corresponding meaning. Just as Mount Sumeru, in its quest for land, does not stop even when exhausted, so too is the Buddha. In order to save all sentient beings, he thinks, 'How can I enable all sentient beings to attain the joys of humans and gods, as well as liberation?' Just as Mount Sumeru runs without rest, so too does the Buddha, the Bhagavan. He subdued individuals like Uruvilva Kasyapa and Angulimala. When there were sentient beings who could be converted, the Tathagata would go to convert them. Just as Mount Sumeru, when exhausted, would lie down and roll on the ground, so too is the Buddha. Having become weary from liberating sentient beings, he rested his physical body by leaning against the twin Sala trees. Just as the Kasi tree falls completely when its roots are cut, the Buddha, leaning against the twin trees, still did not abandon his diligence, and converted the wrestlers like Koshila and Subhadra. Just as Mount Sumeru threw a staff to make it go away in order to gain land, so too did the Buddha. When entering Nirvana, in order to save sentient beings, he shattered his body into relics, eight pecks and four dou, benefiting sentient beings. The shattered relics, even if as small as mustard seeds, are worshipped by people wherever they go, no different from worshipping the Buddha, and can enable sentient beings to attain Nirvana. He then spoke the verse: 'The Tathagata personally converted, Uruvilva and others, family members and disciples, Ugga and Angulimala. With the power of diligence and meditation, when finally leaning and lying down, he still converted the wrestlers, Subhadra and others. In order to save and rescue sentient beings, he scattered the relics, even until the Dharma is extinguished, all are offerings to me. Just like that Mount Sumeru, threw the staff to make it go far away.'

(90)

Furthermore, I once heard that in the country of Takshasila, in the village of Borayura, there was a merchant named Gabata, who built a Sangharama, which still exists today. This Gabata was formerly the son of an elder, whose family was very wealthy. Later, due to decline, he became poor. His relatives and family members all looked down on him and did not treat him as a person. Feeling distressed and troubled, he left home and went with his companions to the country of Daqin, where he obtained much wealth and returned to his home country. When his relatives and family members heard about this, they each prepared food, flowers, and music to welcome him on the road.

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。時稱伽拔吒身著微服在伴前行，先以貧賤年歲又少，后得財寶其年轉老，諸親迎者並皆不識，而問之言：「稱伽拔吒為何所在？」尋即語言：「今猶在後。」至大伴中而復問言：「稱伽拔吒為何所在？」諸伴語言：「在前去者即是其人。」時宗親往到其所，而語之言：「汝是稱伽拔吒，云何語我乃云在後？」稱伽拔吒語諸宗親言：「稱伽拔吒非我身是，乃在伴中駝驢馱上。所以然者？我身頃來，宗親輕賤初不與語，聞有財寶乃復見迎，由是之故在後馱上。」宗親語言：「汝道何事，不解汝語？」稱伽拔吒即答之言：「我貧窮時共汝等語不見酬對，見我今者多諸財寶，乃設供具來迎逆我，乃為財來，不為我身。」發此喻者，喻如世尊，稱伽拔吒為得財物，鄉曲宗眷設供來迎，佛亦如是，既得成佛，人天鬼神諸龍王等悉來供養，非來供養我，乃供養作佛功德。我未得道時、無功德時，諸眾生等不共我語，況復供養？是故當知供養功德不供養我，雖復廣得一切諸天人等之所供養亦無增減，以觀察故。

「人天阿修羅，　　夜叉乾闥婆， 如是等諸眾，　　亦廣設供養。 佛無歡喜心，　　以善觀察故， 是供諸功德，　　非為供養我。 如稱伽拔吒，　　指示諸眷屬， 稱己在後者，　　其喻亦如是

現代漢語譯本：當時，稱伽拔吒穿著便服走在隊伍前面，起初因為貧窮且年少，後來得到財寶，年紀也大了。前來迎接的親戚們都不認識他，便問：『稱伽拔吒在哪裡？』有人回答說：『還在後面。』到了隊伍中間，又有人問：『稱伽拔吒在哪裡？』同伴們說：『走在前面的那個人就是。』這時，親戚們走到他面前，對他說：『你是稱伽拔吒，為什麼說你在後面？』稱伽拔吒對親戚們說：『稱伽拔吒不是指我這個人，而是在隊伍中駝驢背上馱著的財寶。為什麼這麼說呢？我之前貧窮的時候，你們親戚都輕視我，不和我說話。聽說我有財寶了，才來迎接我。因此，稱伽拔吒是在後面的馱物上。』親戚們說：『你在說什麼，我們聽不懂。』稱伽拔吒回答說：『我貧窮的時候和你們說話，你們不理睬我。現在看到我有很多財寶，就擺設供品來迎接我，你們是爲了財寶而來，不是爲了我這個人。』這個比喻就像世尊，稱伽拔吒得到了財物，鄉里的親戚就來設供迎接。佛也是這樣，既然成了佛，人、天、鬼神、龍王等都來供養，不是來供養我，而是供養成佛的功德。我沒有得道時、沒有功德時，眾生都不和我說話，更何況供養呢？所以應當知道，他們供養的是功德，不是供養我。即使得到一切天人的廣泛供養，也不會增加或減少什麼，因為我能觀察到這一點。 『人、天、阿修羅，夜叉、乾闥婆，像這樣的眾生，也廣泛地設供養。佛沒有歡喜心，因為善於觀察，他們供養的是功德，不是供養我。就像稱伽拔吒，告訴他的親屬，說自己在後面一樣，這個比喻也是如此。』

English version: At that time, Chēng Jiābázhà, dressed in plain clothes, walked ahead of the group. Initially, he was poor and young, but later he acquired wealth and grew old. The relatives who came to greet him did not recognize him and asked, 'Where is Chēng Jiābázhà?' Someone replied, 'He is still behind.' When they reached the middle of the group, someone asked again, 'Where is Chēng Jiābázhà?' His companions said, 'The one walking in front is him.' Then, the relatives went to him and said, 'You are Chēng Jiābázhà, why did you say you were behind?' Chēng Jiābázhà said to his relatives, 'Chēng Jiābázhà is not referring to me, but to the wealth loaded on the camels and donkeys in the group. Why do I say this? When I was poor, you relatives looked down on me and didn't speak to me. Now that you hear I have wealth, you come to greet me. Therefore, Chēng Jiābázhà is on the load behind.' The relatives said, 'What are you saying? We don't understand.' Chēng Jiābázhà replied, 'When I was poor and spoke to you, you ignored me. Now that you see I have a lot of wealth, you set up offerings to greet me. You are coming for the wealth, not for me.' This metaphor is like the World Honored One. Chēng Jiābázhà obtained wealth, and the relatives from his village came to make offerings to greet him. It is the same with the Buddha. Once he has become a Buddha, humans, gods, ghosts, and dragon kings all come to make offerings, not to me, but to the merit of becoming a Buddha. When I had not attained the Way and had no merit, beings did not speak to me, let alone make offerings. Therefore, it should be known that they are making offerings to the merit, not to me. Even if I receive extensive offerings from all the gods and humans, it will not increase or decrease anything, because I can observe this. 'Humans, gods, asuras, yakshas, gandharvas, and other such beings also make extensive offerings. The Buddha has no joyful heart because he is good at observing. They are making offerings to the merit, not to me. Just like Chēng Jiābázhà, who told his relatives that he was behind, this metaphor is also like that.'

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