T04n0203_雜寶藏經

大正藏第 04 冊 No. 0203 雜寶藏經

No. 203

雜寶藏經卷第一(有九緣)

元魏西域三藏吉迦夜共曇曜譯

十奢王緣

王子以肉濟父母緣

鸚鵡子供養盲父母緣

棄老國緣

佛于忉利天上為摩耶說法緣

佛說往昔母迦旦遮羅緣

慈童女緣

蓮華夫人緣

鹿女夫人緣

（一）十奢王緣

昔人壽萬歲時，有一王，號曰十奢，王閻浮提。王大夫人，生育一子，名曰羅摩。第二夫人，有一子，名曰羅漫。羅摩太子，有大勇武，那羅延力，兼有扇羅，聞聲見形，皆能加害，無能當者。時第三夫人，生一子，名婆羅陀。第四夫人，生一子，字滅怨惡。第三夫人，王甚愛敬，而語之言：「我今于爾，所有財寶都無吝惜，若有所須，隨爾所愿。」夫人對言：「我無所求，後有情願，當更啟白。」

時王遇患，命在危惙，即立太子羅摩，代己為王，以帛結髮，頭著天冠，儀容軌則，如王者法。

時小夫人，瞻視王病，小得瘳差，自恃如此，見於羅摩紹其父位，心生嫉妒，尋啟于王求索先愿：「愿以我子為王，廢于羅摩。」王聞是語，譬如人噎既不得咽，又不得吐

現代漢語譯本 《雜寶藏經》第一卷（共九個因緣） 元魏時期西域三藏吉迦夜與曇曜共同翻譯 十奢王因緣 王子以肉救濟父母因緣 鸚鵡子供養盲父母因緣 遺棄老人之國因緣 佛在忉利天為摩耶夫人說法因緣 佛說往昔母迦旦遮羅因緣 慈童女因緣 蓮華夫人因緣 鹿女夫人因緣 （一）十奢王因緣 過去人們壽命萬歲的時候，有一位國王，名叫十奢，統治閻浮提。國王的大夫人，生了一個兒子，名叫羅摩。第二夫人，生了一個兒子，名叫羅漫。羅摩太子，有很大的勇武，具有那羅延的力量，兼有扇羅，聽到聲音看到形體，都能加以傷害，沒有人能抵擋他。當時第三夫人，生了一個兒子，名叫婆羅陀。第四夫人，生了一個兒子，字滅怨惡。第三夫人，國王非常喜愛敬重她，並對她說：『我現在對於你，所有的財寶都沒有吝惜，如果有什麼需要的，隨你所愿。』夫人回答說：『我沒有什麼要求，以後有願望，會再稟告。』 當時國王生病，生命垂危，就立太子羅摩，代替自己為王，用絲帛束髮，頭上戴著天冠，儀容舉止，如同王者之法。 當時小夫人，看到國王的病情，稍微好轉，就自恃如此，看到羅摩繼承了父親的王位，心中產生嫉妒，隨即向國王請求實現之前的願望：『希望讓我的兒子為王，廢除羅摩。』國王聽到這話，就像人噎住一樣，既不能嚥下，又不能吐出。

English version Miscellaneous Treasure Sutra, Volume 1 (containing nine nidanas) Translated by Tripiṭaka Gīkakāya and Tānyào of the Western Regions during the Northern Wei Dynasty The Nidana of King Daśaratha The Nidana of the Prince Saving His Parents with His Flesh The Nidana of the Parrot Son Supporting His Blind Parents The Nidana of the Country That Abandoned the Elderly The Nidana of the Buddha Preaching to Māyā in the Trāyastriṃśa Heaven The Nidana of the Buddha Speaking of the Past Mother Kādanta-carā The Nidana of the Compassionate Maiden The Nidana of Lady Lotus Flower The Nidana of Lady Deer (1) The Nidana of King Daśaratha In the past, when people lived for ten thousand years, there was a king named Daśaratha, who ruled Jambudvīpa. The king's first queen gave birth to a son named Rāma. The second queen had a son named Rāmaṇa. Prince Rāma was very brave and powerful, possessing the strength of Nārāyaṇa, and also had a fan that, upon hearing a sound or seeing a form, could inflict harm, and no one could withstand him. At that time, the third queen gave birth to a son named Bharata. The fourth queen gave birth to a son named Destroyer of Enmity. The third queen was greatly loved and respected by the king, who said to her, 'I have no reservations about any of my treasures for you. If you need anything, it will be as you wish.' The queen replied, 'I have no requests now, but if I have a wish later, I will inform you.' At that time, the king fell ill and was in critical condition. He immediately appointed Prince Rāma to succeed him as king, tying his hair with silk and placing a heavenly crown on his head, his demeanor and conduct befitting a king. At that time, the younger queen, seeing that the king's illness had slightly improved, became arrogant. Seeing that Rāma had succeeded his father to the throne, she became jealous and immediately asked the king to fulfill her previous wish: 'I wish for my son to be king, and for Rāma to be deposed.' Upon hearing these words, the king felt as if he were choking, unable to swallow or spit out.

。「正欲廢長，已立為王；正欲不廢，先許其愿。」然十奢王，從少已來，未曾違信；又王者之法，法無二語，不負前言。思惟是已，即廢羅摩，奪其衣冠。

時弟羅漫，語其兄言：「兄有勇力，兼有扇羅，何以不用，受斯恥辱？」兄答弟言：「違父之愿，不名孝子。然今此母，雖不生我，我父敬待，亦如我母，弟婆羅陀，極為和順，實無異意。如我今者，雖有大力、扇羅，寧可於父母及弟，所不應作而欲加害。」弟聞其言，即便默然。

時十奢王，即徙二子，遠置深山，經十二年，乃聽還國。羅摩兄弟，即奉父敕，心無結恨，拜辭父母，遠入深山。

時婆羅陀，先在他國，尋召還國，以用為王。然婆羅陀，素與二兄，和睦恭順，深存敬讓。既還國已，父王已崩，方知己母妄興廢立，遠擯二兄，嫌所生母所為非理，不向拜跪，語己母言：「母之所為，何期勃逆，便為燒滅我之門戶。」向大母拜，恭敬孝順，倍勝於常。

時婆羅陀，即將軍眾，至彼山際，留眾在後，身自獨往。當弟來時，羅漫語兄言：「先恒稱弟婆羅陀義讓恭順，今日將兵來，欲誅伐我之兄弟？」

兄語婆羅陀言：「弟今何為將此軍眾？」弟白兄言：「恐涉道路，逢于賊難，故將兵眾，用自防衛，更無餘意

現代漢語譯本：『正要廢黜長子，卻已經立他為王；正要不廢黜他，卻先答應了他的願望。』然而十奢王，從小到大，從未違背諾言；而且作為君王的法則，言出必行，不能違背之前的承諾。考慮到這些，就廢黜了羅摩，剝奪了他的衣冠。 當時弟弟羅漫對哥哥說：『哥哥你既有勇力，又有扇羅，為何不用，而要遭受這樣的恥辱？』哥哥回答弟弟說：『違背父親的意願，不能稱作孝子。而且現在這位母親，雖然不是生我的母親，但父親敬重她，也如同我的母親一樣。弟弟婆羅陀，極為和順，實在沒有異心。像我如今這樣，即使有大力和扇羅，難道可以對父母和弟弟，做出不應該做的事情而加以傷害嗎？』弟弟聽了這話，就沉默不語。 當時十奢王，就把兩個兒子，遷徙到遙遠的山林深處，經過十二年，才允許他們回國。羅摩兄弟，就遵從父親的命令，心中沒有怨恨，拜別父母，遠入深山。 當時婆羅陀，先前在其他國家，不久被召回國，要讓他當國王。然而婆羅陀，向來與兩個哥哥，和睦恭順，內心深存敬讓。回到國家后，父親已經去世，才知道自己的母親妄自興起廢立之事，把兩個哥哥遠遠地趕走，嫌惡自己母親所做的不合道理，不向她跪拜，對自己的母親說：『母親你所做的事情，何等悖逆，簡直是要燒燬我的家門。』向大母跪拜，恭敬孝順，比平常更加倍。 當時婆羅陀，就率領軍隊，來到那座山邊，讓軍隊留在後面，自己獨自前往。當弟弟來的時候，羅漫對哥哥說：『先前一直稱弟弟婆羅陀講義氣，謙讓恭順，今天卻帶兵前來，難道是想誅殺我們的兄弟嗎？』 哥哥對婆羅陀說：『弟弟你現在為何要帶領這些軍隊？』弟弟對哥哥說：『恐怕路上遇到盜賊的災難，所以帶領軍隊，用來自我防衛，沒有其他的意思。』

English version: 'Just about to depose the eldest son, he had already been made king; just about not to depose him, his wish was granted first.' However, King Dasharatha, from a young age, had never broken his word; moreover, as a king's law, words must be kept, and previous promises cannot be broken. Considering these things, he deposed Rama, and stripped him of his royal attire. At that time, the younger brother, Lakshmana, said to his elder brother: 'Brother, you have both courage and the divine weapon, why not use them, and suffer such humiliation?' The elder brother replied to his younger brother: 'To disobey my father's wish is not to be a filial son. Moreover, this mother, although not my birth mother, my father respects her, and she is like my own mother. My younger brother Bharata, is extremely harmonious, and has no other intentions. Like me now, even if I have great power and the divine weapon, how can I harm my parents and younger brother, doing what should not be done?' The younger brother, hearing these words, became silent. At that time, King Dasharatha, moved his two sons to a remote mountain deep in the forest, and after twelve years, allowed them to return to the country. Rama and his brother, obeyed their father's command, without resentment in their hearts, bid farewell to their parents, and went far into the deep mountains. At that time, Bharata, who was previously in another country, was soon summoned back to the country, to be made king. However, Bharata, had always been harmonious and respectful to his two elder brothers, and deeply respected them. After returning to the country, his father had already passed away, and he learned that his mother had rashly initiated the deposition and establishment, driving his two elder brothers far away, and disliking his mother's unreasonable actions, he did not kneel to her, and said to his mother: 'Mother, what you have done is so rebellious, it is like burning down my house.' He knelt to his stepmother, showing respect and filial piety, even more so than usual. At that time, Bharata, led the army to the edge of the mountain, leaving the army behind, and went alone. When the younger brother arrived, Lakshmana said to his elder brother: 'Previously, it was always said that our younger brother Bharata was righteous, humble, and respectful, but today he has brought troops, is he trying to kill our brothers?' The elder brother said to Bharata: 'Younger brother, why have you brought these troops?' The younger brother said to his elder brother: 'I was afraid of encountering bandits on the road, so I brought troops for self-defense, and have no other intentions.'

。愿兄還國，統理國政。」兄答弟言：「先受父命，遠徙來此。我今云何，輒得還返？若專輒者，不名仁子孝親之義。」如是慇勤，苦求不已，兄意礭然，執志彌固。

弟知兄意終不可回，尋即從兄，索得革屣，惆悵懊惱，赍還歸國，統攝國政。常置革屣于御坐上，日夕朝拜問訊之義，如兄無異。亦常遣人，到彼山中，數數請兄。然其二兄，以父先敕十二年還，年限未滿，至孝盡忠，不敢違命。其後漸漸年歲已滿，知弟慇勤屢遣信召，又知敬屣如己無異，感弟情至，遂便還國。

既至國已，弟還讓位而與于兄。兄復讓言：「父先與弟，我不宜取。」弟復讓言：「兄為嫡長，負荷父業，正應是兄。」如是展轉，互相推讓，兄不獲已，遂還為王。兄弟敦穆，風化大行，道之所被，黎元蒙賴，忠孝所加，人思自勸奉事孝敬。婆羅陀母，雖造大惡，都無怨心。

以此忠孝因緣故，風雨以時，五穀豐熟，人無疾疫，閻浮提內，一切人民，熾盛豐滿，十倍于常。

（二）王子以肉濟父母緣

如是我聞：

一時佛在舍衛國。爾時阿難，著衣持缽，入城乞食。見一小兒，有盲父母，乞索得食，好者供養父母，粗者便自食之

現代漢語譯本：『希望哥哥返回國家，治理國政。』哥哥回答弟弟說：『我先前接受父親的命令，遠遷到這裡。我現在怎麼能擅自返回呢？如果擅自行動，就不是一個仁慈的兒子，也不是一個孝順父母的人。』弟弟這樣慇勤地，苦苦哀求，沒有停止，哥哥的心意卻很堅定，執著的意志更加牢固。 弟弟知道哥哥的心意終究不能改變，隨即就跟隨哥哥，索要到他的鞋子，惆悵懊惱地，帶著鞋子返回國家，治理國政。他常常把鞋子放在御座上，早晚都像對待哥哥一樣朝拜問候。也常常派人到那山中，多次請哥哥回來。然而他的兩個哥哥，因為父親先前命令他們十二年後才能返回，年限未滿，爲了盡孝盡忠，不敢違背命令。後來漸漸地年歲已滿，知道弟弟慇勤地多次派人送信召回，又知道他像對待自己一樣尊敬鞋子，感動于弟弟的情意，於是就返回了國家。 回到國家后，弟弟又把王位讓給哥哥。哥哥又推讓說：『父親先前是把王位給了你，我不應該接受。』弟弟又推讓說：『哥哥是嫡長子，應該繼承父親的基業，理應是哥哥來當。』就這樣輾轉推讓，互相謙讓，哥哥不得已，最終還是當了國王。兄弟之間和睦友愛，風俗教化大為盛行，道義所及之處，百姓都蒙受恩澤，忠孝所感，人們都自覺地勸勉自己奉行孝敬。婆羅陀的母親，雖然犯下大錯，都沒有怨恨之心。 因為這種忠孝的因緣，風調雨順，五穀豐收，人民沒有疾病瘟疫，閻浮提內，所有的人民，都興盛富足，比平常多出十倍。 （二）王子以肉濟父母緣 如是我聞： 一時佛在舍衛國。當時阿難，穿著衣服拿著缽，進入城中乞食。看見一個小孩子，他的父母是盲人，乞討得到食物，好的就供養父母，差的就自己吃。

English version: 『May brother return to the country and govern the state affairs.』 The elder brother replied to his younger brother, 『I previously received father』s command to move far away to this place. How can I now arbitrarily return? If I act arbitrarily, I would not be a benevolent son, nor a filial one to my parents.』 The younger brother earnestly and persistently pleaded, without ceasing, but the elder brother』s mind was firm, and his resolute will became even stronger. The younger brother knew that his elder brother』s mind could not be changed, so he immediately followed his elder brother and asked for his shoes. He was sad and frustrated, and took the shoes back to the country to govern the state affairs. He often placed the shoes on the throne, and paid respects to them morning and evening as if they were his elder brother. He also often sent people to the mountains to invite his elder brother back. However, his two elder brothers, because their father had previously ordered them to return after twelve years, and the time limit had not yet been reached, dared not disobey the order in order to fulfill their filial piety and loyalty. Later, as the years gradually passed, they knew that their younger brother had earnestly sent messengers to summon them back many times, and also knew that he respected the shoes as if they were themselves. Moved by their younger brother』s affection, they then returned to the country. After returning to the country, the younger brother again offered the throne to his elder brother. The elder brother declined, saying, 『Father previously gave the throne to you, I should not accept it.』 The younger brother again declined, saying, 『Elder brother is the eldest son, and should inherit father』s legacy, it is right that elder brother should be the king.』 They pushed back and forth, mutually yielding, and the elder brother, having no other choice, finally became the king. The brothers were harmonious and loving, and the customs and teachings flourished greatly. Where the principles of the Way reached, the people all received blessings. Moved by loyalty and filial piety, people consciously encouraged themselves to practice filial piety and respect. Bharata』s mother, although she had committed a great wrong, had no resentment in her heart. Because of this cause and condition of loyalty and filial piety, the wind and rain were timely, the five grains were abundant, the people had no diseases or plagues, and within Jambudvipa, all the people were prosperous and wealthy, ten times more than usual. (2) The Prince Who Fed His Parents with His Own Flesh Thus have I heard: At one time, the Buddha was in Shravasti. At that time, Ananda, wearing his robes and carrying his bowl, entered the city to beg for food. He saw a small child whose parents were blind. The child begged for food, and offered the good food to his parents, and ate the poor food himself.

。阿難白佛言：「世尊！此小兒者，甚為希有！乞得好食，用奉父母，擇粗惡者，而自食之。」

佛言：「此未為難，我過去世中，供養父母，乃極為難。」

阿難白佛言：「世尊！過去之世，供養父母，其事云何？」

佛言：「乃往過去，有大國王，統領國土。王有六子，各領一國。時有一大臣名羅睺求，計謀興軍，殺彼大王及其五子。其第六小子，先有鬼神，來語之言：『汝父大王及諸五兄，悉為大臣羅睺求之所殺害，次欲到汝。』王子聞已，即還家中。婦見王子顏色憂悴，不與常同，而問夫言：『汝何以爾？』夫答婦言：『男子之事不得語汝。』婦言：『王子！我今與汝生死共同，有何急緩而不見語？』夫答婦言：『適有鬼神，來語我言：「汝父大王及與五兄，悉為他殺，次來到汝。」以是憂懼，莫知所適。』

「夫婦作計，即共將兒，逃奔他國。持七日糧，計應達到；惶怖所致，錯從曲道，行經十日，猶不達到。糧食乏盡，困餓垂死。王子思惟：『三人並命，苦痛特劇，寧殺一人，存二人命。』即便拔劍，欲得殺婦。兒顧見父，合掌白言：『愿父今者莫殺我母，寧殺我身，以代母命。』父用兒語，欲殺其子

現代漢語譯本：阿難對佛說：『世尊！這個小孩子真是太難得了！他乞討到好的食物，用來奉養父母，自己卻選擇吃粗劣的食物。』 佛說：『這還不算難，我過去世中，供養父母，那才是極為艱難。』 阿難對佛說：『世尊！過去世中，供養父母，那是什麼樣的事呢？』 佛說：『在很久很久以前，有一位大國王，統治著整個國家。國王有六個兒子，每個兒子各自統治一個國家。當時有一位大臣名叫羅睺求，他計劃發動軍隊，殺害那位大國王和他的五個兒子。第六個小兒子，事先有鬼神來告訴他說：『你的父王和大王以及你的五個哥哥，都被大臣羅睺求殺害了，接下來就要輪到你了。』王子聽了之後，立刻回到家中。他的妻子看到王子臉色憂愁，和往常不一樣，就問丈夫說：『你為什麼這樣？』丈夫回答妻子說：『男人的事不能告訴你。』妻子說：『王子！我現在和你生死與共，有什麼緊急的事情不能告訴我呢？』丈夫回答妻子說：『剛才有鬼神來告訴我：「你的父王和大王以及你的五個哥哥，都被別人殺害了，接下來就要輪到你了。」因此我感到憂愁恐懼，不知道該怎麼辦。』 『夫妻倆商量之後，就一起帶著孩子，逃往別的國家。他們帶了七天的糧食，估計應該能到達；因為驚慌恐懼，走錯了路，走了十天，還是沒有到達。糧食都吃完了，又困又餓，快要死了。王子心想：『三個人一起死，痛苦太大了，不如殺掉一個人，保全兩個人的性命。』於是就拔出劍，想要殺掉妻子。孩子看到父親這樣，合掌對父親說：『希望父親現在不要殺我的母親，寧願殺我，用我的命來代替母親的命。』父親聽了孩子的話，想要殺掉他的兒子。

English version: Ananda said to the Buddha, 'World Honored One! This child is truly rare! He begs for good food to offer to his parents, while he himself chooses to eat the coarse and bad food.' The Buddha said, 'This is not difficult. In my past lives, my service to my parents was extremely difficult.' Ananda said to the Buddha, 'World Honored One! In past lives, how did you serve your parents?' The Buddha said, 'Long, long ago, there was a great king who ruled over a kingdom. The king had six sons, each ruling over a separate country. At that time, there was a minister named Rahu Qiu, who plotted to raise an army and kill the great king and his five sons. The sixth and youngest son was forewarned by a spirit, who told him, 'Your father, the great king, and your five brothers have all been killed by the minister Rahu Qiu, and you are next.' Upon hearing this, the prince immediately returned home. His wife saw that the prince's face was worried and not as usual, and asked her husband, 'Why are you like this?' The husband replied to his wife, 'A man's affairs cannot be told to you.' The wife said, 'Prince! I am now with you in life and death, what urgent matter is there that you cannot tell me?' The husband replied to his wife, 'Just now a spirit came and told me, 'Your father, the great king, and your five brothers have all been killed by others, and you are next.' Because of this, I am worried and afraid, and I don't know what to do.' 'The couple discussed and decided to take their child and flee to another country. They carried seven days' worth of food, which they estimated should be enough to reach their destination. However, due to their fear and panic, they took the wrong path, and after ten days, they still had not arrived. Their food was exhausted, and they were tired, hungry, and near death. The prince thought, 'If all three of us die, the suffering will be too great. It would be better to kill one person and save the lives of two.' So he drew his sword, intending to kill his wife. The child saw his father doing this, put his palms together, and said to his father, 'I beg you, father, do not kill my mother now. Rather, kill me, and use my life to save my mother's life.' The father, hearing his child's words, wanted to kill his son.

。子復白言：『莫斷我命，若斷我命，肉則臭爛，不得久停，或恐其母不得前達；不斷我命，須臾削割，日日稍食。』未到人村，余在身肉，唯有三臠，子白父母：『此肉二臠，父母食之，余有一臠，還用與我。』擲兒放地，父母前進。

「時釋提桓因，宮殿震動，便即觀之，是何因緣？見此小兒作希有事，即化作餓狼，來從索肉。小兒思惟：『我食此肉，亦當命盡，不食亦死。』便舍此肉，而與餓狼。

「釋提桓因，即化作人，語小兒言：『汝今割肉，與汝父母，生悔心不？』答言：『不悔。』天言：『汝今苦惱，誰當信汝不生悔心？』小兒於是即出實言：『我若不生悔心，身肉還生，平復如故；若有悔者，於是即死。』作此言已，身體平復，與本無異。

「釋提桓因，即將其子並其父母，使得一處，見彼國王，心大悲喜，愍其至孝，嘆未曾有，即給軍眾，還複本國。釋提桓因，即漸擁護，作閻浮提王。爾時小兒，我身是也。爾時父母，今日父母是也。」

佛言：「非但今日讚歎慈孝，于無量劫常亦讚歎。」

諸比丘白佛言：「世尊！過去世中，供養父母，其事云何？」

佛言：「昔迦尸國王土界之中，有一大山，中有仙人名睒摩迦

現代漢語譯本：兒子又對他們說：『不要斷絕我的生命，如果斷絕我的生命，我的肉就會腐爛發臭，不能久留，恐怕我的母親不能及時趕到；如果不斷絕我的生命，就一點點地削割，每天稍微吃一點。』還沒到有人居住的村莊，我身上的肉只剩下三塊了，兒子對父母說：『這兩塊肉，父母吃了吧，我剩下一塊，還留給我自己。』說完就把孩子放在地上，父母繼續往前走。 這時，釋提桓因的宮殿震動起來，他立刻觀察，是什麼原因？看到這個小孩做了如此稀有的事情，就化作一隻餓狼，來向他索要肉。小孩心想：『我吃了這肉，也會沒命，不吃也會死。』於是就把這肉捨棄，給了餓狼。 釋提桓因立刻化作人形，對小孩說：『你現在割肉給你的父母，心裡後悔嗎？』回答說：『不後悔。』天人說：『你現在如此痛苦，誰會相信你不後悔呢？』小孩於是就說出實話：『如果我不後悔，我身上的肉就會重新長出來，恢復如初；如果我後悔，就會立刻死去。』說完這話，身體就恢復了，和原來沒有兩樣。 釋提桓因立刻把他的兒子和他的父母帶到一起，去見那位國王，國王心中非常悲喜，憐憫他如此孝順，感嘆從未有過，就供給軍隊，讓他們回到自己的國家。釋提桓因就逐漸地擁護他，讓他做了閻浮提的國王。那時的小孩，就是我的前身。那時的父母，就是今天的父母。」 佛說：『不只是今天讚歎慈孝，在無量劫以來，我也常常讚歎。』 眾比丘對佛說：『世尊！過去世中，供養父母的事情是怎樣的呢？』 佛說：『過去在迦尸國王的領土中，有一座大山，山中有一位仙人名叫睒摩迦。』

English version: The son then said again: 『Do not end my life. If you end my life, my flesh will rot and stink, and it cannot be kept for long. I fear my mother will not be able to reach me in time. If you do not end my life, then cut off small pieces, and eat a little each day.』 Before reaching a village, only three pieces of flesh remained on my body. The son said to his parents: 『These two pieces of flesh, you parents should eat. I have one piece left, which I will keep for myself.』 Having said this, he put the child on the ground, and the parents continued forward. At that time, Śakra』s palace shook. He immediately observed, what was the cause? Seeing this child doing such a rare thing, he transformed into a hungry wolf, and came to ask for the flesh. The child thought: 『If I eat this flesh, I will also die. If I don』t eat it, I will also die.』 So he gave up the flesh, and gave it to the hungry wolf. Śakra immediately transformed into a human, and said to the child: 『Now that you have cut off your flesh for your parents, do you feel regret?』 He replied: 『I do not regret it.』 The heavenly being said: 『You are in such pain now, who will believe that you do not regret it?』 The child then spoke the truth: 『If I do not regret it, the flesh on my body will grow back, and be restored as before. If I regret it, I will die immediately.』 Having said this, his body was restored, and was no different from before. Śakra immediately brought his son and his parents together, and went to see the king. The king was greatly moved with both sadness and joy, and took pity on his great filial piety, and marveled that such a thing had never happened before. He then provided for the army, and allowed them to return to their own country. Śakra then gradually protected him, and made him the king of Jambudvīpa. The child at that time, was my former self. The parents at that time, are my parents today.』 The Buddha said: 『It is not only today that I praise filial piety, but for countless eons, I have always praised it.』 The monks said to the Buddha: 『World Honored One! In the past, what were the circumstances of offering to one』s parents?』 The Buddha said: 『In the past, in the territory of the King of Kāśī, there was a great mountain, and in the mountain there was an immortal named Śyāmaka.』

。父母年老，而眼俱盲，常取好果鮮花美水，以養父母，安置閑靜無怖畏處。凡有所作，舉動行止，先白父母。白父母已，便取水去。

「時梵摩達王，遊獵而行，見鹿飲水，挽弓射之，藥水箭誤中睒摩迦身，被毒箭已，高聲唱言：『一箭殺三人，斯痛何酷！』

「其王聞其聲，尋以弓箭，投之於地，便即往看，誰作此言？『我聞此山中有仙人，名睒摩迦，慈仁孝順，養盲父母，舉世稱歎。汝今非睒摩迦也？』答言：『我即是也。』而白王言：『今我此身，不計苦痛，但憂父母年老目冥，從今飢困，無人供養耳。』王復問言：『汝盲父母，今在何許？』睒摩迦指示王言：『在彼草屋中。』王即至盲父母所。

「睒摩迦父時語婦言：『我眼瞤動，將非我孝子睒摩迦有衰患不？』婦復語夫：『我乳亦惕惕而動，將非我子有不祥事不？』時盲父母，聞王行聲索索，心生恐怖。『非我子行，為是誰也？』王到其前，唱言作禮。盲父母言：『我眼無所見，為是誰禮？』答言：『我是迦尸國王。』時盲父母，命王言坐。『我子若在，當以好華果奉上于王。我子朝往取水，遲晚久待不來。』

「王便悲泣，而說偈言：

「『我為斯國王，　　遊獵於此山， 　　但欲射禽獸，　　不覺中害人

現代漢語譯本：父母年邁，雙目失明，（睒摩迦）常常選取好的果實、鮮花和清澈的水，來奉養父母，並將他們安置在安靜、沒有恐懼的地方。凡是所做的事情，舉動和行動，都先稟告父母。稟告父母之後，才去取水。 當時梵摩達國王，外出打獵，看見鹿在喝水，就拉弓射箭，結果藥水箭誤中了睒摩迦的身體。中了毒箭后，（睒摩迦）高聲喊道：『一箭竟然殺死了三個人，這痛苦多麼殘酷啊！』 國王聽到他的聲音，立刻把弓箭扔在地上，然後前去檢視，是誰說了這樣的話？（國王說：）『我聽說這座山裡有個仙人，名叫睒摩迦，他慈愛仁厚、孝順父母，世人都稱讚他。你現在難道不是睒摩迦嗎？』（睒摩迦）回答說：『我就是。』並對國王說：『現在我這身體，不覺得痛苦，只是擔心父母年老眼盲，從今以後會飢餓困苦，沒有人供養他們了。』國王又問：『你失明的父母，現在在哪裡？』睒摩迦指給國王看說：『在那邊的草屋裡。』國王就到了失明父母的住處。 當時睒摩迦的父親對妻子說：『我的眼皮跳動，難道是我的孝子睒摩迦有什麼災禍了嗎？』妻子回答丈夫說：『我的乳房也跳動不安，難道是我的兒子有什麼不祥的事情嗎？』這時失明的父母，聽到國王走路的聲音，心裡感到害怕。『這不是我兒子的腳步聲，會是誰呢？』國王走到他們面前，行禮問候。失明的父母說：『我們眼睛看不見，是誰在行禮？』（國王）回答說：『我是迦尸國的國王。』這時失明的父母，讓國王坐下。（他們說：）『如果我的兒子在，一定會用好的鮮花水果來奉獻給國王。我的兒子早上出去取水，等了很久還沒回來。』 國王便悲傷地哭泣，並說了偈語： 『我身為一國之君，在這山中打獵遊玩，只想射殺禽獸，不料卻誤傷了人。』

English version: His parents were old and both blind. He would always choose the best fruits, fresh flowers, and clean water to nourish his parents, placing them in a quiet and fearless place. Whatever he did, every action and movement, he would first inform his parents. After informing his parents, he would then go to fetch water. At that time, King Brahmadata was out hunting. He saw a deer drinking water and drew his bow to shoot it. However, the poisoned arrow mistakenly struck Shamaka's body. After being hit by the poisoned arrow, Shamaka cried out loudly: 'One arrow has killed three people! How cruel is this pain!' The king heard his voice and immediately threw his bow and arrow to the ground. He then went to see who had spoken those words. (The king said:) 'I have heard that there is a hermit in this mountain named Shamaka, who is kind, benevolent, and filial to his parents. The world praises him. Are you not Shamaka?' (Shamaka) replied: 'I am.' And he said to the king: 'Now, I do not care about the pain in my body, but I am worried that my parents are old and blind. From now on, they will be hungry and in distress, with no one to provide for them.' The king then asked: 'Where are your blind parents now?' Shamaka pointed to the king and said: 'In that thatched hut over there.' The king then went to the place where the blind parents were. At that time, Shamaka's father said to his wife: 'My eyelids are twitching. Could it be that my filial son Shamaka has suffered some misfortune?' His wife replied to her husband: 'My breasts are also throbbing restlessly. Could it be that something ominous has happened to our son?' At this time, the blind parents heard the sound of the king walking and felt fear in their hearts. 'This is not the sound of my son's footsteps. Who could it be?' The king went before them and greeted them with a bow. The blind parents said: 'We cannot see. Who is bowing?' (The king) replied: 'I am the king of Kashi.' At this time, the blind parents asked the king to sit down. (They said:) 'If my son were here, he would offer good flowers and fruits to the king. My son went to fetch water this morning, and we have been waiting for a long time, but he has not returned.' The king then wept sadly and spoke a verse: 'I, as the king of this country, was hunting and wandering in this mountain, only wanting to shoot birds and beasts, but I did not realize that I had mistakenly harmed a person.'

。 　　我今舍王位，　　來事盲父母， 　　與汝子無異，　　慎莫生憂苦。』

「盲父母，以偈答王曰：

「『我子慈孝順，　　天上人中無， 　　王雖見憐愍，　　何得如我子？ 　　王當見憐愍，　　愿將示子處， 　　得在兒左右，　　並命意分足。』

「於是，王將盲父母往至睒摩迦邊。既至兒所，捶胸懊惱，號啕而言：『我子慈仁，孝順無比。天神地神，山神樹神，河神池神諸神』說偈而言：

「『釋梵天世王，　　云何不佐助， 　　我之孝順子，　　使見如此苦？ 　　深感我孝子，　　而速救濟命。』」

「時釋提桓因，宮殿震動，以天耳聞盲父母悲惻語聲，即從天下，往到其所，而語睒摩迦言：『汝于王所，生噁心也？』答言：『實無噁心。』釋提桓因言：『誰當信汝無噁心也？』睒摩迦答言：『我于王所有噁心者，毒遍身中即爾命終；若我于王無噁心者，毒箭當出身瘡便愈。』即如其言，毒箭自出，平復如故。王大歡喜，踴躍無量，便出教令，普告國內：『當修慈仁孝事父母。』

「睒摩迦從昔已來，慈仁孝順，供養父母。欲知爾時盲父者今凈飯王是。爾時盲母者，摩耶夫人是。睒摩迦者，今我身是。迦尸國王，舍利弗是。時釋提桓因，摩訶迦葉是

現代漢語譯本 『我今天捨棄王位，前來侍奉失明的父母，會像對待自己的孩子一樣對待你們，請不要憂愁痛苦。』 失明的父母用偈語回答國王說： 『我的兒子慈愛孝順，天上人間都找不到，國王雖然憐憫我們，又怎麼能像我的兒子一樣呢？國王如果真的憐憫我們，希望您能帶我們去我兒子那裡，讓我們能在兒子身邊，這樣我們的心願就滿足了。』 於是，國王帶著失明的父母來到睒摩迦身邊。到了兒子那裡，國王捶胸懊惱，號啕大哭說：『我的兒子慈愛仁義，孝順無比。天神地神，山神樹神，河神池神等諸神』，並用偈語說道： 『釋梵天王啊，為什麼不幫助我，讓我的孝順兒子遭受這樣的苦難？我深深地為我的孝子感動，請快點救他的命吧！』 這時，釋提桓因的宮殿震動，他用天耳聽到失明父母悲傷的聲音，立刻從天上下來，來到他們那裡，對睒摩迦說：『你對國王心懷惡意嗎？』睒摩迦回答說：『我確實沒有惡意。』釋提桓因說：『誰會相信你沒有惡意呢？』睒摩迦回答說：『如果我對國王有惡意，就讓毒遍全身立刻死去；如果我對國王沒有惡意，就讓毒箭自己出來，傷口立刻痊癒。』說完，毒箭自己出來，傷口也恢復如初。國王非常高興，歡喜得跳了起來，立刻下令，通告全國：『要修習慈愛仁義，孝順父母。』 睒摩迦從前就慈愛仁義，孝順父母，供養他們。想知道那時失明的父親是誰嗎？就是現在的凈飯王。那時失明的母親是誰嗎？就是摩耶夫人。睒摩迦是誰呢？就是現在的我。迦尸國王是誰呢？就是舍利弗。當時的釋提桓因是誰呢？就是摩訶迦葉。

English version 'Today, I abandon my throne to serve my blind parents. I will treat you as if you were my own children, so please do not be sorrowful or distressed.' The blind parents replied to the king in verse: 'My son is kind and filial, unmatched in heaven or on earth. Though the king pities us, how can he be like my son? If the king truly pities us, we wish you would take us to our son, so we can be by his side, and our hearts will be content.' Then, the king took the blind parents to where Shamaka was. Upon reaching his son, the king beat his chest in remorse, wailing, 'My son is kind, benevolent, and incomparably filial. Gods of heaven and earth, gods of mountains and trees, gods of rivers and ponds,' and spoke in verse: 'King Shakra, why do you not assist me, and allow my filial son to suffer such hardship? I am deeply moved by my filial son, please quickly save his life!' At that moment, Shakra's palace trembled. He heard the sorrowful voices of the blind parents with his divine ear, and immediately descended from the heavens to where they were. He said to Shamaka, 'Do you harbor ill will towards the king?' Shamaka replied, 'I truly have no ill will.' Shakra said, 'Who will believe that you have no ill will?' Shamaka replied, 'If I have ill will towards the king, may poison spread throughout my body and I die instantly; if I have no ill will towards the king, may the poisoned arrow come out by itself and the wound heal immediately.' As he spoke, the poisoned arrow came out by itself, and the wound was healed. The king was overjoyed, leaping with boundless happiness, and immediately issued an edict, proclaiming throughout the kingdom: 'Cultivate kindness, benevolence, and filial piety towards parents.' Shamaka had always been kind, benevolent, and filial, supporting his parents. Do you want to know who the blind father was then? He is now King Suddhodana. Who was the blind mother then? She is now Queen Maya. Who was Shamaka? He is now me. Who was the King of Kashi? He is now Shariputra. Who was Shakra then? He is now Mahakasyapa.

。」

（三）鸚鵡子供養盲父母緣

佛在王舍城，告諸比丘言：「有二邪行，如似拍鞠，速墮地獄。云何為二？一者不供養父母。二者于父母所作諸不善。有二正行，如似拍鞠，速生天上。云何為二？一者供養父母。二者于父母所作眾善行。」

諸比丘言：「希有世尊！如來極能讚歎父母。」

佛言：「非但今日，於過去世，雪山之中，有一鸚鵡，父母都盲，常取好花果，先奉父母。爾時有一田主，初種穀時，而作愿言：『所種之谷，要與眾生而共啖食。』時鸚鵡子，以彼田主先有施心，即常于田，採取稻穀，以供父母。

「是時田主按行苗行，見諸蟲鳥揃穀穗處，瞋恚懊惱，便設羅網，捕得鸚鵡。鸚鵡子言：『田主先有好心，施物無吝，由是之故，故我敢來，採取稻穀。如何今者而見網捕？且田者如母，種子如父，實語如子，田主如王，擁護由己。』作是語已，田主歡喜，問鸚鵡言：『汝取此谷，竟復為誰？』鸚鵡答言：『有盲父母，愿以奉之。』田主答言：『自今已后，常於此取，勿復疑難。』」佛言：「鸚鵡樂多果種，田者亦然。爾時鸚鵡，我身是也。爾時田主，舍利弗是。爾時盲父，凈飯王是。爾時盲母，摩耶是也。」

（四）棄老國緣

佛在舍衛國

現代漢語譯本 （三）鸚鵡子供養盲父母緣 佛在王舍城，告訴眾比丘說：『有兩種邪惡的行為，就像拍球一樣，會迅速墮入地獄。哪兩種呢？一是：不供養父母。二是：對父母做各種不好的事情。有兩種正當的行為，就像拍球一樣，會迅速升到天上。哪兩種呢？一是：供養父母。二是：對父母做各種善行。』 眾比丘說：『世尊真是稀有！如來您真是極力讚歎父母啊。』 佛說：『不只是今天這樣，在過去世，雪山之中，有一隻鸚鵡，父母都瞎了，它經常採摘好的花果，先奉養父母。當時有一個田主，剛種穀子的時候，就發願說：『我種的穀子，要和眾生一起分享。』當時鸚鵡因為田主先前有佈施的心，就經常到田里，採摘稻穀，用來供養父母。 『當時田主巡視田地，看到蟲鳥啃食穀穗的地方，生氣懊惱，就設定羅網，抓住了鸚鵡。鸚鵡說：『田主先前有好心，佈施東西不吝嗇，因此我才敢來，採摘稻穀。為什麼現在卻被網抓住了呢？而且田地就像母親，種子就像父親，實情就像兒子，田主就像國王，保護田地是自己的責任。』說完這些話，田主很高興，問鸚鵡說：『你拿這些穀子，究竟是給誰的？』鸚鵡回答說：『我有瞎眼的父母，想用來奉養他們。』田主回答說：『從今以後，你經常來這裡取用，不要再有疑慮。』」佛說：『鸚鵡喜歡多種果實，田主也是這樣。當時的鸚鵡，就是我的前身。當時的田主，就是舍利弗。當時的瞎眼父親，就是凈飯王。當時的瞎眼母親，就是摩耶夫人。』 （四）棄老國緣 佛在舍衛國

English version (3) The Parakeet's Filial Piety to Blind Parents The Buddha was in Rajagriha, telling the monks, 'There are two evil practices, like striking a ball, that quickly lead to hell. What are the two? One is not supporting one's parents. The other is doing all sorts of bad things to one's parents. There are two righteous practices, like striking a ball, that quickly lead to heaven. What are the two? One is supporting one's parents. The other is doing all sorts of good deeds for one's parents.' The monks said, 'It is rare, World Honored One! The Tathagata truly praises parents to the utmost.' The Buddha said, 'It is not only today. In the past, in the snowy mountains, there was a parakeet whose parents were both blind. It would always pick good flowers and fruits, and offer them to its parents first. At that time, there was a farmer who, when he first planted his crops, made a vow, saying, 'The crops I plant, I will share with all living beings.' Because the farmer had a giving heart, the parakeet would often go to the field and gather rice to support its parents. 'At that time, the farmer was inspecting his field and saw where insects and birds had eaten the grain. He became angry and annoyed, so he set up a net and caught the parakeet. The parakeet said, 'The farmer previously had a good heart and was generous in giving, which is why I dared to come and gather rice. Why am I now caught in a net? Moreover, the field is like a mother, the seeds are like a father, the truth is like a son, and the farmer is like a king, protecting the field is his responsibility.' After saying this, the farmer was very happy and asked the parakeet, 'Who are you taking this grain for?' The parakeet replied, 'I have blind parents, and I wish to offer it to them.' The farmer replied, 'From now on, you can always come here and take it, without any doubt.' The Buddha said, 'The parakeet enjoyed many kinds of fruits, and so did the farmer. The parakeet at that time was my past self. The farmer at that time was Shariputra. The blind father at that time was King Suddhodana. The blind mother at that time was Maya.' (4) The Story of the Abandoned Old Kingdom The Buddha was in Shravasti

。爾時世尊，而作是言：「恭敬宿老，有大利益：未曾聞事而得聞解，名稱遠達，智者所敬。」

諸比丘言：「如來世尊！而常讚歎恭敬父母耆長宿老。」

佛言：「不但今日，我於過去無量劫中，恒恭敬父母耆長宿老。」

諸比丘白佛言：「過去恭敬，其事云何？」

佛言：「過去久遠，有國名棄老，彼國土中，有老人者，皆遠驅棄。有一大臣，其父年老，依如國法，應在驅遣。大臣孝順，心所不忍，乃深掘地，作一密屋，置父著中，隨時孝養。

「爾時天神，捉持二蛇，著王殿上，而作是言：『若別雄雌汝國得安；若不別者，汝身及國，七日之後，悉當覆滅。』王聞是已，心懷懊惱，即與群臣，參議斯事，各自陳謝，稱不能別。即募國界，『誰能別者，厚加爵賞。』

「大臣歸家，往問其父。父答子言：『此事易別。以細軟物，停蛇著上。其躁擾者，當知是雄；住不動者，當知是雌。』即如其言，果別雄雌。

「天神復問言：『誰于睡者，名之為覺？誰于覺者，名之為睡？』王與群臣，復不能辯，復募國界，無能解者。

「大臣問父：『此是何言？』父言：『此名學人。于諸凡夫，名為覺者；于諸羅漢，名之為睡。』即如其言以答

現代漢語譯本：當時，世尊這樣說道：『尊敬年長的長輩，有很大的利益：能聽到以前沒聽過的事情並理解，名聲遠播，受到智者的尊敬。』 眾比丘說：『如來世尊！您總是讚歎尊敬父母、年長者和前輩。』 佛說：『不只是今天，我在過去無量劫中，一直都尊敬父母、年長者和前輩。』 眾比丘問佛：『過去尊敬長輩的事情是怎樣的呢？』 佛說：『過去很久以前，有個國家叫棄老國，那個國家裡，有老人就會被驅逐到遠處。有個大臣，他的父親年老了，按照國家的法律，應該被驅逐。大臣很孝順，心裡不忍，就深深地挖了一個地洞，做了一個密室，把父親安置在裡面，隨時孝順贍養。 『當時，天神抓了兩條蛇，放在國王的宮殿上，說道：『如果能分辨出雌雄，你們的國家就能平安；如果不能分辨，你們自身和國家，七天之後，都將覆滅。』國王聽了這話，心裡懊惱，就和群臣商議這件事，各自推辭，都說不能分辨。於是就在全國招募，『誰能分辨，就給予豐厚的爵位和賞賜。』 『大臣回到家，去問他的父親。父親回答兒子說：『這件事很容易分辨。用柔軟的東西，把蛇放在上面。躁動不安的，就知道是雄蛇；靜止不動的，就知道是雌蛇。』大臣就按照父親說的方法去做，果然分辨出了雌雄。 『天神又問：『誰在睡著的時候，被稱為醒著？誰在醒著的時候，被稱為睡著？』國王和群臣，又不能分辨，又在全國招募，沒有人能解答。 『大臣問父親：『這是什麼意思？』父親說：『這是指修行的人。對於凡夫來說，修行人是醒著的；對於羅漢來說，修行人是睡著的。』大臣就按照父親說的話回答了天神。

English version: At that time, the World Honored One spoke thus: 'Respecting the elders brings great benefits: one can hear and understand things never heard before, one's reputation spreads far and wide, and one is respected by the wise.' The monks said, 'World Honored One, Tathagata! You always praise respecting parents, elders, and seniors.' The Buddha said, 'It is not just today, but in countless past kalpas, I have always respected parents, elders, and seniors.' The monks asked the Buddha, 'What were the past acts of respect like?' The Buddha said, 'Long ago, there was a country called Abandon-the-Old. In that country, any elderly person would be driven away. There was a minister whose father was old, and according to the law of the country, he should have been driven away. The minister was very filial and could not bear to do so, so he dug a deep hole and made a secret room, placing his father inside, and taking care of him with filial piety.' 'At that time, a deity seized two snakes and placed them in the king's palace, saying, 'If you can distinguish the male from the female, your country will be safe; if you cannot, your own lives and your country will be destroyed in seven days.' The king, upon hearing this, was distressed and consulted with his ministers, who all declined, saying they could not distinguish them. So, he recruited throughout the country, 'Whoever can distinguish them will be given great titles and rewards.' 'The minister returned home and asked his father. His father replied, 'This is easy to distinguish. Place the snakes on something soft. The one that is restless, know that it is male; the one that remains still, know that it is female.' The minister did as his father said, and indeed distinguished the male from the female. 'The deity then asked, 'Who is called awake when sleeping? Who is called asleep when awake?' The king and his ministers could not distinguish this either, and again recruited throughout the country, but no one could answer. 'The minister asked his father, 'What does this mean?' His father said, 'This refers to a practitioner. To ordinary people, a practitioner is awake; to Arhats, a practitioner is asleep.' The minister then answered the deity according to his father's words.'

。

「天神又復問言：『此大白象，有幾斤兩？』群臣共議，無能知者，亦募國內，復不能知。

「大臣問父，父言：『置象船上，著大池中，畫水齊船深淺幾許；即以此船，量石著中，水沒齊畫，則知斤兩。』即以此智以答。

「天神又復問言：『以一掬水，多於大海，誰能知之？』群臣共議，又不能解，又遍募問，都無知者。

「大臣問父：『此是何語？』父言：『此語易解。若有人能信心清凈，以一掬水，施於佛僧及以父母、困厄病人，以此功德，數千萬劫，受福無窮。海水極多，不過一劫。推此言之，一掬之水，百千萬倍，多於大海。』即以此言，用答天神。

「天神復化作餓人，連骸拄骨，而來問言：『世頗有人饑窮瘦苦劇於我不？』群臣思量，復不能答。

「臣復以狀，往問于父，父即答言：『世間有人，慳貪嫉妒，不信三寶，不能供養父母師長，將來之世，墮餓鬼中，百千萬歲，不聞水谷之名，身如太山，腹如大谷，咽如細針，發如錐刀，纏身至腳，舉動之時，支節火然。如此之人，劇汝饑苦，百千萬倍。』即以斯言，用答天神

現代漢語譯本 『天神又問：『這頭大白象，有多重？』大臣們一起商議，沒有誰能知道，也在國內招募能人，仍然沒有人知道。 大臣問父親，父親說：『把象放在船上，放到大池塘中，在水面與船身齊平的地方畫上記號；然後把這艘船，裝上石頭，直到船身沉到記號處，就知道象的重量了。』就用這個辦法回答了天神。 天神又問：『用一捧水，比大海還多，誰能知道？』大臣們一起商議，又不能理解，又到處招募詢問，都沒有人知道。 大臣問父親：『這是什麼意思？』父親說：『這話容易理解。如果有人能以清凈的信心，用一捧水，佈施給佛僧以及父母、困苦的病人，以此功德，數千萬劫，享受福報無窮。海水再多，也不過一劫。由此推論，一捧水，百千萬倍，比大海還多。』就用這話，回答了天神。 天神又變成一個餓鬼，骨瘦如柴，來問：『世上有人比我更飢餓、貧窮、痛苦嗎？』大臣們思量，又不能回答。 大臣又把情況，去問父親，父親就回答說：『世間有人，吝嗇貪婪、嫉妒，不相信佛法僧三寶，不能供養父母師長，將來會墮入餓鬼道中，千百萬年，聽不到水和食物的名字，身體像大山，肚子像大山谷，喉嚨像細針，頭髮像錐子刀，纏繞全身直到腳，行動的時候，關節處像火燒一樣。這樣的人，比你飢餓痛苦，千百萬倍。』就用這些話，回答了天神。

English version The deity then asked again: 『How many pounds does this great white elephant weigh?』 The ministers discussed it together, but none of them knew. They also sought someone within the country, but still no one knew. The minister asked his father, and his father said: 『Put the elephant on a boat, place it in a large pond, and mark how deep the boat sinks in the water; then load the boat with stones until it sinks to the same mark, and you will know the weight of the elephant.』 They used this method to answer the deity. The deity then asked again: 『How can one handful of water be more than the ocean? Who can know this?』 The ministers discussed it together, but still could not understand. They sought answers everywhere, but no one knew. The minister asked his father: 『What does this mean?』 His father said: 『This is easy to understand. If someone with pure faith gives a handful of water to the Buddha, monks, parents, or those suffering from illness, the merit from this act will bring them endless blessings for countless eons. The ocean, no matter how vast, only lasts for one eon. Therefore, one handful of water, multiplied by hundreds of millions, is more than the ocean.』 They used this explanation to answer the deity. The deity then transformed into a starving ghost, emaciated and skeletal, and asked: 『Is there anyone in the world more hungry, poor, and suffering than I am?』 The ministers pondered, but could not answer. The minister again went to ask his father, and his father replied: 『There are people in the world who are stingy, greedy, and jealous, who do not believe in the Three Jewels (Buddha, Dharma, Sangha), and who do not support their parents and teachers. In the future, they will fall into the realm of hungry ghosts, and for millions of years, they will not hear the names of water or food. Their bodies will be like mountains, their stomachs like valleys, their throats like needles, and their hair like sharp knives, wrapping around their bodies down to their feet. When they move, their joints will burn like fire. Such people are a hundred million times more hungry and suffering than you.』 They used these words to answer the deity.

。

「天神又復化作一人，手腳杻械，項復著鎖，身中火出，舉體燋爛，而又問言：『世頗有人苦劇我不？』君臣率爾，無知答者。

「大臣復問其父，父即答言：『世間有人，不孝父母，逆害師長，叛于夫主，誹謗三尊，將來之世，墮于地獄，刀山劍樹，火車爐炭，陷河沸屎，刀道火道。如是眾苦，無量無邊，不可計數。以此方之，劇汝困苦，百千萬倍。』即如其言，以答天神。

「天神又化作一女人，端政瑰瑋，逾於世人，而又問言：『世間頗有端政之人如我者不？』君臣默然，無能答者。

「臣復問父，父時答言：『世間有人，信敬三寶，孝順父母，好施、忍辱、精進、持戒，得生天上，端政殊特，過於汝身，百千萬倍，以此方之，如瞎獼猴。』又以此言，以答天神。

「天神又以一真檀木方直正等，又復問言：『何者是頭？』君臣智力，無能答者。

「臣又問父，父答言：『易知。擲著水中，根者必沈，尾者必舉。』即以其言，用答天神。

「天神又以二白草馬，形色無異，而復問言：『誰母誰子？』君臣亦復無能答者。

「復問其父，父答言：『與草令食，若是母者，必推草與子。』

「如是所問，悉皆答之

現代漢語譯本 『天神又變成了一個人，手腳戴著刑具，脖子上也鎖著鎖鏈，身上冒出火焰，全身都被燒焦爛了，卻又問道：「世上有人像我這樣痛苦嗎？」君臣們都茫然不知，沒有人能回答。 大臣又去問他的父親，父親回答說：「世上有人，不孝順父母，違逆殘害師長，背叛丈夫，誹謗佛法僧三寶，將來會墮入地獄，遭受刀山劍樹、火車爐炭、陷河沸屎、刀道火道等種種痛苦，這些痛苦無量無邊，無法計數。和這些痛苦相比，你的痛苦要輕微百千萬倍。」大臣就用父親的話回答了天神。 天神又變成一個女人，容貌端莊美麗，勝過世人，又問道：「世上有人像我這樣美麗嗎？」君臣們都沉默不語，沒有人能回答。 大臣又去問他的父親，父親回答說：「世上有人，信仰尊敬佛法僧三寶，孝順父母，樂於佈施、忍辱、精進、持戒，能夠升到天上，容貌端莊殊勝，勝過你百千萬倍，和你相比，就像瞎了眼的獼猴。」大臣就用父親的話回答了天神。 天神又拿出一塊方正筆直的真檀木，又問道：「哪邊是頭？」君臣們都智力有限，沒有人能回答。 大臣又去問他的父親，父親回答說：「這很容易知道。把它扔到水裡，根部一定會沉下去，尾部一定會浮上來。」大臣就用父親的話回答了天神。 天神又拿出兩匹白色的草馬，形狀顏色都一樣，又問道：「誰是母親，誰是兒子？」君臣們仍然沒有人能回答。 大臣又去問他的父親，父親回答說：「給它們草讓它們吃，如果是母親，一定會把草推給兒子。」 天神所問的問題，大臣都一一回答了。

English version 『The heavenly being then transformed into a person, with shackles on their hands and feet, and a chain around their neck. Flames erupted from their body, and their entire form was charred and rotten. Yet, they asked, 『Is there anyone in the world who suffers as much as I do?』 The king and his ministers were all at a loss, and no one could answer. The minister then asked his father, who replied, 『There are people in the world who are unfilial to their parents, who oppose and harm their teachers, who betray their husbands, and who slander the Three Jewels (Buddha, Dharma, and Sangha). In the future, they will fall into hell and suffer from knife mountains, sword trees, fiery chariots, charcoal furnaces, sinking rivers of boiling excrement, and paths of knives and fire. These sufferings are immeasurable and countless. Compared to these, your suffering is a hundred million times lighter.』 The minister then used his father's words to answer the heavenly being. The heavenly being then transformed into a woman, with a dignified and beautiful appearance, surpassing that of ordinary people. She then asked, 『Is there anyone in the world as beautiful as I am?』 The king and his ministers were all silent, and no one could answer. The minister then asked his father, who replied, 『There are people in the world who believe in and respect the Three Jewels, who are filial to their parents, who are generous, patient, diligent, and observe the precepts. They will be reborn in heaven, with a dignified and extraordinary appearance, surpassing yours by a hundred million times. Compared to them, you are like a blind monkey.』 The minister then used his father's words to answer the heavenly being. The heavenly being then took out a piece of straight and square sandalwood, and asked, 『Which end is the head?』 The king and his ministers were all limited in their wisdom, and no one could answer. The minister then asked his father, who replied, 『This is easy to know. Throw it into the water, and the root will sink, while the tail will float.』 The minister then used his father's words to answer the heavenly being. The heavenly being then took out two white grass horses, identical in shape and color, and asked, 『Which is the mother, and which is the son?』 The king and his ministers were still unable to answer. The minister then asked his father, who replied, 『Give them grass to eat. If it is the mother, she will push the grass to her son.』 The minister answered all the questions that the heavenly being asked.

。天神歡喜，大遺國王珍琦財寶，而語王言：『汝今國土，我當擁護，令諸外敵不能侵害。』

「王聞是已，極大踴悅，而問臣言：『為是自知？有人教汝？賴汝才智，國土獲安，既得珍寶，又許擁護，是汝之力。』臣答王言：『非臣之智，愿施無畏，乃敢具陳。』王言：『設汝今有萬死之罪，猶尚不問，況小罪過。』臣白王言：『國有制令，不聽養老。臣有老父，不忍遣棄，冒犯王法，藏著地中。臣來應答，儘是父智，非臣之力。唯愿大王！一切國土，還聽養老。』

「王即嘆美，心生喜悅，奉養臣父，尊以為師，濟我國家一切人命，如此利益，非我所知。即便宣令，普告天下：『不聽棄老，仰令孝養。其有不孝父母，不敬師長，當加大罪。』

「爾時父者，我身是也。爾時臣者，舍利弗是。爾時王者，阿阇世是。爾時天神，阿難是也。」

（五）佛于忉利天上為母摩耶說法緣

佛在舍衛國，告諸比丘言：「我今欲往忉利天上，夏坐安居，為母說法。汝諸比丘！誰樂去者，當隨我去。」作是語已，即往忉利天上，在一樹下，夏坐安居，為母摩耶及無量諸天說法，皆獲見諦，還閻浮提。

諸比丘言：「希有世尊！能為其母，九十日中，住忉利天

現代漢語譯本：天神非常高興，送給國王珍貴的財寶，並對國王說：『我將守護你的國土，使外敵不能侵犯。』 國王聽了這話，非常高興，問他的大臣說：『這是你自己想到的嗎？還是有人教你的？依靠你的才智，國土得以安定，既得到了珍寶，又許諾了守護，這都是你的功勞。』大臣回答國王說：『這不是我的智慧，我希望您能允許我坦誠直言，我才敢全部說出來。』國王說：『即使你犯了萬死之罪，我也不追究，何況是小小的過錯。』大臣告訴國王說：『國家有法令，不允許贍養老人。我有一個年老的父親，我不忍心拋棄他，冒犯了王法，把他藏在地窖里。我來回答您的問題，全都是我父親的智慧，不是我的功勞。我只希望大王！允許全國各地的人們贍養老人。』 國王聽后讚歎不已，心中非常高興，供養大臣的父親，尊他為老師，救濟了我國所有人的性命，這樣的利益，我之前都不知道。於是立即下令，通告天下：『不允許拋棄老人，要孝順贍養他們。如果有不孝順父母，不尊敬師長的，要加重處罰。』 當時的老父親，就是我（佛陀）自己。當時的大臣，就是舍利弗。當時的國王，就是阿阇世。當時的天神，就是阿難。」 （五）佛陀在忉利天上為母親摩耶說法的因緣 佛陀在舍衛國，告訴眾比丘說：『我現在想去忉利天上，進行夏季安居，為我的母親說法。你們這些比丘！誰願意去的，可以跟我一起去。』說完這話，就去了忉利天上，在一棵樹下，進行夏季安居，為他的母親摩耶和無數的天人說法，都獲得了真理，然後返回閻浮提。 眾比丘說：『世尊真是稀有！能夠爲了他的母親，在九十天里，住在忉利天』

English version: The deity was delighted and presented the king with precious treasures, saying to him, 'I will protect your kingdom, ensuring that no external enemies can invade.' Upon hearing this, the king was overjoyed and asked his minister, 'Did you come up with this yourself? Or did someone teach you? Thanks to your wisdom, the kingdom is secure, we have received treasures, and protection has been promised. This is all due to your efforts.' The minister replied, 'This is not my wisdom. I hope you will grant me the freedom to speak frankly, and then I will dare to tell you everything.' The king said, 'Even if you had committed a crime worthy of ten thousand deaths, I would not pursue it, let alone a minor offense.' The minister told the king, 'The kingdom has a law that forbids the care of the elderly. I have an old father, and I could not bear to abandon him, so I violated the law and hid him in a cellar. My answers to you are all from my father's wisdom, not my own. I only wish, Your Majesty, that you would allow people throughout the kingdom to care for their elderly.' The king was full of praise and joy, and he provided for the minister's father, honoring him as a teacher. He had saved the lives of all the people in the kingdom, a benefit I had not known before. He immediately issued a decree, proclaiming throughout the land: 'It is forbidden to abandon the elderly; they must be cared for with filial piety. Those who are not filial to their parents or do not respect their teachers will be severely punished.' The old father at that time was myself (the Buddha). The minister was Shariputra. The king was Ajatashatru. The deity was Ananda.' (5) The Circumstances of the Buddha Preaching to His Mother Maya in the Trayastrimsha Heaven The Buddha was in Shravasti and told the monks, 'I now wish to go to the Trayastrimsha Heaven to observe the summer retreat and preach to my mother. You monks! Whoever wishes to go may come with me.' Having said this, he went to the Trayastrimsha Heaven, sat under a tree, observed the summer retreat, and preached to his mother Maya and countless deities, all of whom attained enlightenment, and then he returned to Jambudvipa. The monks said, 'It is rare, O Blessed One! That you were able to stay in the Trayastrimsha Heaven for ninety days for the sake of your mother.'

。」

佛言：「非但今日，我過去時，亦曾為母，拔苦惱事。」

時諸比丘，而白佛言：「過去所為，其事云何？」

佛言：「往昔久遠，雪山之邊，有獼猴王，領五百獼猴。時一獵師，張網圍捕。獼猴王言：『汝等今日，慎勿恐怖，我當爲汝破壞彼網。汝諸獼猴！悉隨我出。』即時破網，皆得解脫。有一老獼猴，擔兒腳跌，墮于深坑。獼猴王覓母，不知所在，見一深坑，往到邊看，見母在下，語諸獼猴：『各自勵力，共我出母。』時諸獼猴，互相捉尾乃至坑下，挽母得出，離於苦難。況我今日，拔母苦難。爾時拔免深坑之難，今復拔母三惡道難。」

佛告諸比丘：「拔濟父母，有大功德。我由拔母，世世無難，自致成佛。以是義故，諸比丘等！各應孝順供養父母。」

（六）佛說往昔母迦旦遮羅緣

佛時遊行，到居荷羅國，便於中路一樹下坐。有一老母，名迦旦遮羅，系屬於人，井上汲水。佛語阿難：「往索水來。」阿難承佛敕，即往索水。

爾時老母，聞佛索水，自擔盥往，既到佛所，放盥著地，直往抱佛。阿難欲遮，佛言：「莫遮。此老母者，五百生中，曾為我母，愛心未盡，是以抱我。若當遮者，沸血從面門出，而即命終。」既得抱佛，嗚其手足，在一面立

佛說：『不只是今天，我過去的時候，也曾爲了母親，解除她的苦惱。』 當時，眾比丘問佛：『過去您所做的事，是怎樣的呢？』 佛說：『在很久很久以前，雪山旁邊，有一隻獼猴王，統領著五百隻獼猴。當時，有一個獵人張網圍捕它們。獼猴王說：『你們今天，不要害怕，我將為你們破壞這張網。你們這些獼猴！都跟著我出去。』隨即破壞了網，都得以解脫。有一隻老獼猴，揹著小猴子，腳滑跌落到深坑裡。獼猴王尋找母親，不知道她在哪裡，看到一個深坑，走到邊上看，看到母親在下面，告訴眾獼猴：『大家各自努力，和我一起救出母親。』當時，眾獼猴互相抓住尾巴，一直到坑底，把母親拉了出來，脫離了苦難。更何況我今天，解除母親的苦難。那時解除了她深坑的災難，現在又解除了母親三惡道的災難。』 佛告訴眾比丘：『救濟父母，有很大的功德。我因為救助母親，世世代代沒有災難，自己最終成佛。因為這個緣故，各位比丘！都應該孝順供養父母。』 （六）佛說往昔母迦旦遮羅的因緣 佛當時，來到居荷羅國，就在路邊一棵樹下坐著。有一位老婦人，名叫迦旦遮羅，是別人的奴隸，在井邊汲水。佛告訴阿難：『去要點水來。』阿難接受佛的命令，就去要水。 當時，老婦人聽到佛要水，自己挑著水罐前往，到了佛那裡，放下水罐，直接去抱佛。阿難想要阻止，佛說：『不要阻止。這位老婦人，五百世中，曾經是我的母親，愛心沒有斷絕，所以才抱我。如果阻止她，沸騰的血會從她的面門噴出，立刻就會死去。』老婦人抱住佛后，親吻他的手腳，站在一旁。

The Buddha said, 'It's not just today; in my past lives, I also acted for my mother, relieving her suffering.' At that time, the monks asked the Buddha, 'What were the things you did in the past?' The Buddha said, 'Long, long ago, near the Snow Mountains, there was a monkey king who led five hundred monkeys. At that time, a hunter set up a net to trap them. The monkey king said, 'Today, you must not be afraid; I will break this net for you. You monkeys! All follow me out.' Immediately, he broke the net, and they were all freed. There was an old monkey carrying her baby who slipped and fell into a deep pit. The monkey king looked for his mother, not knowing where she was. Seeing a deep pit, he went to the edge and saw his mother below. He told the monkeys, 'Each of you exert your strength and help me get my mother out.' At that time, the monkeys grabbed each other's tails, all the way to the bottom of the pit, and pulled the mother out, freeing her from suffering. How much more so today, I relieve my mother's suffering. At that time, I relieved her from the disaster of the deep pit, and now I relieve my mother from the disaster of the three evil paths.' The Buddha told the monks, 'Rescuing parents has great merit. Because I rescued my mother, I have had no disasters in all my lives, and I have attained Buddhahood. For this reason, all you monks! You should all be filial and support your parents.' (6) The Buddha Speaks of the Past Life of Mother Kadanacalara At that time, the Buddha arrived in the country of Juhola and sat under a tree by the roadside. There was an old woman named Kadanacalara, who was a slave to someone, drawing water at a well. The Buddha told Ananda, 'Go and ask for some water.' Ananda accepted the Buddha's command and went to ask for water. At that time, the old woman heard that the Buddha wanted water. She carried her water pot and went to the Buddha. When she arrived, she put down the pot and went straight to embrace the Buddha. Ananda wanted to stop her, but the Buddha said, 'Do not stop her. This old woman, in five hundred lives, was once my mother. Her love has not ended, so she embraces me. If you stop her, boiling blood will gush from her face, and she will die immediately.' After embracing the Buddha, the old woman kissed his hands and feet and stood to one side.

。

佛語阿難：「往喚其主。」其主來至，頭面禮佛，卻住而立。佛語主言：「放此老母，使得出家。若出家者，當得羅漢。」主便即放。

佛告阿難：「付波阇波提比丘尼，使度出家。」不久即得阿羅漢道，比丘尼中，善解契經，最為第一。

諸比丘疑怪，白佛言：「世尊！以何因緣，系屬於他，復以何緣，得阿羅漢？」

佛言：「迦葉佛時，出家學道，以是因故，得阿羅漢。當於爾時，為徒眾主，罵諸賢聖勝尼為婢，以此因緣，今屬於他。五百生中，恒為我母，慳貪嫉妒，遮我佈施，以是因緣，常生貧賤。非但今日拔其貧賤。」

諸比丘言：「不審於過去世拔濟貧賤，其事云何？」

佛言：「過去世時，波羅捺國有一貧家，母子共活。兒恒傭作，以供養母，得少錢財，且支旦夕。爾時其子，即白母言：『我今欲與諸賈客等遠行商估。』其母然可，於是發去。兒發去后，賊來破家，劫掠錢財，並驅老母，異處出賣。兒既來還，推覓其母，即知處所，多赍錢財，勉贖其母，即于本國，而為生活，資財滿足，倍勝於前。爾時母者，今迦旦遮羅是。爾時兒者，我身是也。我當爾時，已拔母苦

現代漢語譯本 佛對阿難說：『去叫她的主人來。』她的主人來到后，向佛陀頂禮，然後站立在一旁。佛對主人說：『放了這位老婦人，讓她出家吧。如果她出家，將會證得阿羅漢果。』主人立刻就放了她。 佛告訴阿難：『把她交給波阇波提比丘尼，讓她度她出家。』不久，她就證得了阿羅漢道，在比丘尼中，她是最善於理解佛經的。 眾比丘感到疑惑，問佛說：『世尊！她因為什麼因緣，曾經隸屬於他人，又因為什麼因緣，證得了阿羅漢果？』 佛說：『在迦葉佛時期，她出家學道，因為這個因緣，她證得了阿羅漢果。當時，她作為僧團的領導者，辱罵那些賢聖的比丘尼為婢女，因為這個因緣，她今生隸屬於他人。在五百世中，她總是做我的母親，她慳吝貪婪，嫉妒，阻礙我佈施，因為這個因緣，她常常出生在貧賤之家。不僅僅是今天才解除她的貧賤。』 眾比丘說：『我們不瞭解她在過去世解除貧賤的事情，那是什麼樣的呢？』 佛說：『在過去世，波羅奈國有一個貧窮的家庭，母子二人相依為命。兒子常常做傭工，來供養母親，得到少許錢財，勉強維持生活。當時，兒子就對母親說：『我現在想和那些商人一起去遠方做生意。』母親同意了，於是兒子就出發了。兒子出發后，強盜來破壞他們的家，搶走了錢財，並且把老母親趕走，在異地賣掉了。兒子回來后，四處尋找母親，得知了母親的下落，就帶著很多錢財，努力贖回了母親，然後在原來的國家生活，資財充足，比以前更加富裕。當時的母親，就是現在的迦旦遮羅。當時的兒子，就是我的前身。我當時，已經解除了母親的痛苦。』

English version The Buddha said to Ananda, 'Go and call her master.' Her master came, bowed his head to the Buddha, and stood aside. The Buddha said to the master, 'Release this old woman, and let her become a nun. If she becomes a nun, she will attain Arhatship.' The master immediately released her. The Buddha told Ananda, 'Entrust her to Prajapati Bhikkhuni, and let her ordain her.' Soon after, she attained the path of Arhatship. Among the bhikkhunis, she was the foremost in understanding the scriptures. The bhikkhus were puzzled and asked the Buddha, 'World Honored One! What were the causes and conditions that made her belong to another, and what were the causes and conditions that led her to attain Arhatship?' The Buddha said, 'During the time of Kashyapa Buddha, she left home to study the Way. Because of this cause, she attained Arhatship. At that time, as the leader of the sangha, she scolded the virtuous bhikkhunis, calling them maids. Because of this cause, she belongs to another in this life. For five hundred lives, she was always my mother. She was stingy, greedy, and jealous, and she hindered my giving. Because of this cause, she was always born into poverty. It is not just today that her poverty is relieved.' The bhikkhus said, 'We do not understand how she was relieved of poverty in the past. What was that like?' The Buddha said, 'In the past, in the country of Varanasi, there was a poor family, a mother and son who lived together. The son always worked as a laborer to support his mother, earning a little money to barely make ends meet. At that time, the son said to his mother, 'I now want to go far away to do business with the merchants.' His mother agreed, and so he set off. After the son left, thieves came and destroyed their home, robbed them of their money, and drove the old mother away, selling her in another place. When the son returned, he searched for his mother, and when he learned of her whereabouts, he took a lot of money and worked hard to redeem his mother. Then they lived in their original country, and their wealth was abundant, even more so than before. The mother at that time was the present Kadanchala. The son at that time was my former self. At that time, I had already relieved my mother's suffering.'

。」

（七）慈童女緣

昔佛在王舍城，告諸比丘：「于父母所，少作供養，獲福無量；少作不順，獲罪無量。」

諸比丘白佛言：「世尊！罪福之報，其事云何？」

佛言：「我於過去久遠世時，波羅奈國有長者子，名慈童女，其父早喪，錢財用盡，役力賣薪，日得兩錢，奉養老母。方計轉勝，日得四錢，以供于母；遂復漸差，日得八錢，供養于母；轉為眾人之所體信，遠近投趣，獲利轉多，日十六錢，奉給於母。

「眾人見其聰明福德，而勸之言：『汝父在時，常入海采寶。汝今何為不入海也？』聞是語已，而白母言：『我父在時，恒作何業？』母言：『汝父在時，入海取寶。』便白母言：『我父若當入海采寶，我今何故不復入海？』母見其子慈仁孝順，謂不能去，戲語之，言：『汝亦可去。』得母此語，謂呼已定，便計伴侶，欲入海去。莊嚴既竟，辭母欲去。母即語言：『我唯一子，當待我死，何由放汝？』兒答母言：『先若不許，不敢正意。母已許我，那得復遮？望以此身立信而死。許他已定，不復得住。』母見子意正，前抱腳哭，而作是言：『不待我死，何由得去？』兒便決意，自掣手出腳，絕母數十根發。母畏兒得罪，即放使去。共諸商賈，遂入于海

（七）慈童女的因緣 過去佛在王舍城時，告訴眾比丘：『對於父母，稍微做些供養，就能獲得無量的福報；稍微做些不順從的事，就會獲得無量的罪過。』 眾比丘問佛說：『世尊！罪過和福報的報應，是怎麼回事呢？』 佛說：『我在過去很久遠的時代，波羅奈國有一個長者的兒子，名叫慈童女，他的父親早逝，家裡的錢財都用光了，他靠賣柴來維持生計，每天能賺兩文錢，用來奉養母親。後來情況漸漸好轉，每天能賺四文錢，用來供養母親；之後又逐漸好轉，每天能賺八文錢，用來供養母親；他逐漸被眾人信任，遠近的人都來找他，獲得的利潤也越來越多，每天能賺十六文錢，用來奉養母親。 『眾人見他聰明又有福德，就勸他說：『你父親在世的時候，經常入海采寶。你現在為什麼不入海呢？』他聽了這話后，就問母親說：『我父親在世的時候，經常做什麼工作？』母親說：『你父親在世的時候，入海采寶。』他就對母親說：『我父親如果入海采寶，我今天為什麼不入海呢？』母親見他慈愛孝順，認為他不會去，就開玩笑地說：『你也可以去。』他聽到母親這樣說，以為母親已經同意了，就找了同伴，準備入海。準備好之後，就向母親告別要走。母親就說：『我只有一個兒子，應該等我死了，怎麼能放你走呢？』兒子回答母親說：『如果先前不答應，我也不敢有這個想法。母親已經答應我了，怎麼能再阻止我呢？我希望用我的生命來守信。答應別人的事情已經定了，不能再反悔。』母親見兒子心意已決，就抱著他的腳哭，說：『不等我死了，怎麼能走呢？』兒子就下定決心，自己抽出手腳，扯斷了母親幾十根頭髮。母親怕兒子獲罪，就放他走了。他和眾商人一起，就入海了。』

(7) The Story of the Compassionate Youth In the past, when the Buddha was in Rajagriha, he told the monks: 'Towards parents, a little offering brings immeasurable blessings; a little disobedience brings immeasurable sins.' The monks asked the Buddha, 'World Honored One! What is the nature of the retribution of sins and blessings?' The Buddha said, 'In the distant past, in the city of Varanasi, there was an elder's son named Compassionate Youth. His father had died early, and the family's wealth was exhausted. He earned a living by selling firewood, making two coins a day to support his mother. Later, his situation gradually improved, and he earned four coins a day to provide for his mother. Then, it improved further, and he earned eight coins a day to support his mother. He gradually gained the trust of the people, and people from far and near came to him, and his profits increased, earning sixteen coins a day to provide for his mother.' 'Seeing his intelligence and virtue, people advised him, 'When your father was alive, he often went to sea to collect treasures. Why don't you go to sea now?' Upon hearing this, he asked his mother, 'What did my father do when he was alive?' His mother said, 'When your father was alive, he went to sea to collect treasures.' He then said to his mother, 'If my father went to sea to collect treasures, why shouldn't I go to sea now?' Seeing his compassion and filial piety, his mother thought he wouldn't go, and jokingly said, 'You can go too.' Hearing his mother say this, he thought she had agreed, so he found companions and prepared to go to sea. After preparing, he bid farewell to his mother. His mother said, 'I only have one son, you should wait until I die, how can I let you go?' The son replied to his mother, 'If you hadn't agreed before, I wouldn't have had this idea. Mother has already agreed, how can you stop me now? I hope to keep my word with my life. What I have promised is settled, and I cannot go back on it.' Seeing that her son was determined, his mother hugged his feet and cried, saying, 'How can you leave without waiting for me to die?' The son then made up his mind, pulled his hands and feet out, and broke dozens of strands of his mother's hair. Fearing that her son would be punished, his mother let him go. He went to sea with the merchants.'

。達到寶渚，多取珍寶，與諸同伴，便還發引。

「時有二道，一是水道。一是陸道。眾人皆言從陸道去，即從陸道。時彼國法，賊來劫奪，若得商主，諸商人物，皆入于賊；不得商主，雖獲財物，商主來還，盡歸財物。以是之故，是慈童女，恒出營別宿，商人早起，來迎取之。一夜大風，商人卒起，忘不迎取；商主於後，即不得伴，不識途徑。見有一山，便往至上，遙見有城，紺琉璃色，飢渴睏乏，疾走向之。爾時城中，有四玉女擎如意寶珠，作倡伎樂，而共來迎，四萬歲中，受大快樂。於是自然，厭離心生，便欲捨去。諸玉女言：『閻浮提人，甚無反覆，共我生活，經四萬歲，云何一旦舍我而去？』不顧其言，便復前行。見頗梨城，有八玉女，擎八如意珠，亦作伎樂，而來迎之，八萬歲中，極大歡樂。生厭惡心，復舍遠去。至白銀城，有十六玉女，擎十六如意珠，如前來迎，十六萬歲，受大快樂，亦復捨去。至黃金城，有三十二玉女，擎三十二如意珠，如前來迎，又三十二萬歲，受大快樂，亦欲捨去。諸玉女言：『汝前後所住，常得好處，自此已去，更無好處，不如即住。』聞是語已，而自念言：『諸玉女等，戀慕我故，作是語耳，若目前進必有好處。』即便捨去

到達寶渚后，他們大量獲取珍寶，然後和同伴們一起，便啟程返回。 當時有兩條路，一條是水路，一條是陸路。大家一致決定走陸路，於是就走了陸路。當時那個國家的法律規定，如果有盜賊來搶劫，如果抓到了商隊的首領，那麼所有的商人和貨物都歸盜賊所有；如果沒有抓到商隊首領，即使搶到了財物，等商隊首領回來，財物都要全部歸還。因此，那位慈童女總是單獨住在營地外，商人們早起后，會去迎接她。一天晚上，起了大風，商人們匆忙起身，忘記去迎接她；商隊首領在後面，就失去了同伴，也不認識路了。他看到一座山，就往山上走，遠遠地看到一座城，是紺琉璃色的，他飢渴睏乏，就趕緊向城走去。當時城裡有四位玉女，手持如意寶珠，奏樂歌舞，前來迎接他，他在那裡享受了四萬年的巨大快樂。於是，他自然而然地產生了厭離之心，想要離開。玉女們說：『閻浮提的人，真是反覆無常，和我們一起生活了四萬年，怎麼能突然捨棄我們而去呢？』他不理會她們的話，繼續往前走。他又看到一座頗梨城，有八位玉女，手持八顆如意珠，也奏樂歌舞，前來迎接他，他在那裡享受了八萬年的極大歡樂。他產生了厭惡之心，又捨棄那裡遠去。到了白銀城，有十六位玉女，手持十六顆如意珠，像之前一樣前來迎接他，他在那裡享受了十六萬年的巨大快樂，也又捨棄那裡離去。到了黃金城，有三十二位玉女，手持三十二顆如意珠，像之前一樣前來迎接他，他又在那裡享受了三十二萬年的巨大快樂，也想要離開。玉女們說：『你之前住的地方，都得到了好處，從這裡往後，就沒有好處了，不如就住在這裡吧。』聽到這話后，他自己想：『這些玉女們，因為戀慕我，才說這樣的話，如果繼續前進，一定會有好處的。』於是他就離開了。

Having reached the treasure shore, they took many treasures, and together with their companions, they then set off to return. At that time, there were two routes, one by water and one by land. Everyone agreed to take the land route, so they took the land route. At that time, the law of that country stated that if thieves came to rob, and if they captured the leader of the merchants, all the merchants and their goods would belong to the thieves; if they did not capture the leader, even if they seized the goods, when the leader returned, all the goods would be returned to him. Because of this, the maiden named 'Compassionate Child' always camped separately, and the merchants would get up early to go and greet her. One night, a great wind arose, and the merchants got up in a hurry, forgetting to go and greet her; the leader of the merchants, being behind, lost his companions and did not know the way. He saw a mountain, so he went up it, and from afar he saw a city, the color of dark lapis lazuli. He was hungry and thirsty and exhausted, so he hurried towards the city. At that time, in the city, there were four jade maidens, holding wish-fulfilling jewels, playing music and singing, who came to greet him, and he enjoyed great happiness there for forty thousand years. Then, naturally, he developed a sense of disgust and wanted to leave. The jade maidens said, 'The people of Jambudvipa are so fickle, having lived with us for forty thousand years, how can you suddenly abandon us and leave?' He ignored their words and continued forward. He then saw a crystal city, where there were eight jade maidens, holding eight wish-fulfilling jewels, also playing music and singing, who came to greet him, and he enjoyed great happiness there for eighty thousand years. He developed a sense of disgust and again abandoned that place and went far away. Arriving at the silver city, there were sixteen jade maidens, holding sixteen wish-fulfilling jewels, who came to greet him as before, and he enjoyed great happiness there for one hundred and sixty thousand years, and again he abandoned that place and left. Arriving at the golden city, there were thirty-two jade maidens, holding thirty-two wish-fulfilling jewels, who came to greet him as before, and he enjoyed great happiness there for three hundred and twenty thousand years, and he also wanted to leave. The jade maidens said, 'The places you have lived before have always been good, but from here on, there will be no more good places, so you might as well stay here.' Upon hearing these words, he thought to himself, 'These jade maidens are saying these things because they are attached to me, but if I continue forward, there will surely be good things.' So he left.

。

「遙見鐵城，心生疑怪，而作是念言：『外雖是鐵，內為極好。』漸漸前進，並近於城，亦無玉女來迎之者，復作念言：『城中甚似極大快樂，是故不及來迎於我。』轉轉前進，遂入鐵城。門關已下中有一人頭戴火輪，舍此火輪，著于童女頭上，即便出去。慈童女，問獄卒言：『我戴此輪，何時可脫？』答言：『世間有人，作其罪福，如汝所作，入海采寶，經歷諸城，久近如，然後當來代汝受罪。此鐵輪者，終不墮地。』

「慈童女問言：『我作何福？復作何罪？』答言：『汝昔于閻浮提，日以二錢，供養于母，故得琉璃城，四如意珠，及四玉女，四萬歲中，受其快樂。四錢供養母故，得頗梨城，八如意珠，八玉女等，八萬歲中，受諸快樂。八錢供養母故，得白銀城，十六如意珠，十六玉女，十六萬歲，受于快樂。十六錢供養母故，得黃金城，三十二如意珠，三十二玉女，三十二萬歲，受大快樂。以絕母發故，今得戴鐵火輪，不曾墮地；有人代汝，乃可得脫。』

「又問言：『今此獄中，頗有受罪如我比不？』答言：『百千無量，不可稱計。』聞是語已，即自思惟：『我終不免，愿使一切應受苦者盡集我身。』作是念已，鐵輪即墮地。慈童女語獄卒言：『汝道此輪，不曾有墮

現代漢語譯本 『遠遠望見鐵城，心中感到疑惑奇怪，於是這樣想道：『外表雖然是鐵，裡面卻極好。』漸漸地向前走，靠近城邊，也沒有玉女出來迎接，又想道：『城中好像非常快樂，所以沒空來迎接我。』繼續向前走，就進入了鐵城。門關上后，裡面有一個人頭戴火輪，他把火輪取下，戴在一個童女的頭上，然後就出去了。慈童女問獄卒說：『我戴著這個火輪，什麼時候才能脫下來？』獄卒回答說：『世間有人，做了像你一樣的罪和福，入海采寶，經歷各個城池，時間長短和你一樣，然後才會來代替你受罪。這個鐵輪，是永遠不會掉到地上的。』 慈童女問道：『我做了什麼福？又做了什麼罪？』獄卒回答說：『你以前在閻浮提，每天用兩錢供養母親，所以得到了琉璃城，四顆如意珠，以及四個玉女，在四萬年中，享受快樂。用四錢供養母親，所以得到了頗梨城，八顆如意珠，八個玉女等，在八萬年中，享受各種快樂。用八錢供養母親，所以得到了白銀城，十六顆如意珠，十六個玉女，在十六萬年中，享受快樂。用十六錢供養母親，所以得到了黃金城，三十二顆如意珠，三十二個玉女，在三十二萬年中，享受極大的快樂。因為你剪了母親的頭髮，所以現在要戴著鐵火輪，永遠不會掉到地上；有人代替你，你才能脫下來。』 又問道：『現在這個監獄裡，有像我一樣受罪的嗎？』獄卒回答說：『成百上千，數不勝數。』聽到這話后，她就自己想道：『我終究是逃不掉的，希望所有應該受苦的人都集中到我身上。』這樣想完，鐵輪就掉到了地上。慈童女對獄卒說：『你說這個輪子，從來沒有掉到地上過。』

English version 『Seeing the iron city from afar, my heart was filled with doubt and wonder, and I thought: 『Though the outside is iron, the inside must be excellent.』 Gradually advancing and nearing the city, there were no jade maidens to greet me. I thought again: 『The city seems to be filled with great joy, which is why they have no time to come and greet me.』 Continuing forward, I entered the iron city. After the gate closed, there was a person inside wearing a wheel of fire on their head. They took off the fire wheel and placed it on the head of a young girl, and then left. The compassionate girl asked the prison guard: 『When can I take off this wheel I am wearing?』 The guard replied: 『In the world, there are people who have committed both good and bad deeds like you, who go into the sea to gather treasures, and travel through various cities. When the time they spend is equal to yours, they will come to take your place and suffer. This iron wheel will never fall to the ground.』 The compassionate girl asked: 『What good deeds have I done? And what sins have I committed?』 The guard replied: 『In Jambudvipa, you used to offer two coins to your mother every day, and so you obtained the city of lapis lazuli, four wish-fulfilling pearls, and four jade maidens, and enjoyed happiness for forty thousand years. Because you offered four coins to your mother, you obtained the city of crystal, eight wish-fulfilling pearls, eight jade maidens, and enjoyed various pleasures for eighty thousand years. Because you offered eight coins to your mother, you obtained the city of silver, sixteen wish-fulfilling pearls, sixteen jade maidens, and enjoyed happiness for one hundred and sixty thousand years. Because you offered sixteen coins to your mother, you obtained the city of gold, thirty-two wish-fulfilling pearls, thirty-two jade maidens, and enjoyed great happiness for three hundred and twenty thousand years. Because you cut your mother's hair, you must now wear the iron fire wheel, which will never fall to the ground; only when someone takes your place can you take it off.』 She also asked: 『In this prison, are there others suffering like me?』 The guard replied: 『There are hundreds of thousands, countless and immeasurable.』 Upon hearing this, she thought to herself: 『I cannot escape this fate, I wish that all who should suffer would gather on my body.』 As soon as she thought this, the iron wheel fell to the ground. The compassionate girl said to the guard: 『You said this wheel had never fallen to the ground.』

。今何以墮？』獄卒瞋忿，即以鐵叉打童女頭，尋便命終，生兜術陀天。欲知爾時慈童女者，即我身是。

「諸比丘當知！于父母所，少作不善，獲大苦報；少作供養，得福無量。當作是學，應勤盡心奉養父母。」

（八）蓮華夫人緣

佛在舍衛國，告諸比丘：「若於父母，若復于佛及弟子所，起瞋恚心，此人為墮黑繩地獄，受苦無量，無有邊際。」

諸比丘問佛言：「世尊！敬重父母，若於父母，不生敬重，作少不善，其事云何？」

佛言：「過去久遠無量世時，雪山邊有一仙人，名提婆延，是婆羅門種，婆羅門法，不生男女，不得生天。此婆羅門，常石上行小便，有精氣，流墮石宕。有一雌鹿，來舐小便處，即便有娠。日月滿足，來詣仙人窟下，生一女子，華裹其身，從母胎出，端正殊妙。仙人知是己女，便取畜養，漸漸長大，既能行來，腳蹈地處，皆蓮華出。婆羅門法，夜恒宿火，偶值一夜火滅無有，走至他家，欲從乞火。他人見其跡跡有蓮華，而便語言：『繞我舍七匝，我與汝火。』即繞七匝，得火還歸。

「值烏提延王遊獵，見彼人舍有七重蓮華，怪而問之：『爾舍所以有此蓮華？』即答王言：『山中梵志女來乞火，彼女足下生此蓮華。』尋其腳跡到仙人所

『如今為何墮落至此？』獄卒怒目而視，隨即用鐵叉擊打童女的頭部，她立刻身亡，轉生到兜率陀天。你們要知道，當時的慈童女，就是我的前身。 『各位比丘應當知曉！對父母稍有不善，會遭受巨大的苦報；稍作供養，則會獲得無量的福德。應當如此學習，應勤勉盡心奉養父母。』 （八）蓮華夫人緣 佛陀在舍衛國，告誡眾比丘：『如果對父母，或者對佛陀及其弟子生起嗔恨之心，此人將墮入黑繩地獄，遭受無量無邊的痛苦。』 眾比丘問佛陀：『世尊！敬重父母，如果對父母不生敬重，稍作不善，情況會如何呢？』 佛陀說：『在過去久遠無量的世代之前，雪山邊有一位仙人，名叫提婆延，是婆羅門種姓。按照婆羅門的規矩，不生兒女，就不能昇天。這位婆羅門，經常在石頭上小便，精氣流到石縫中。有一隻雌鹿，來舔舐小便的地方，就懷了孕。到了足月，來到仙人的洞穴下，生下一個女孩，身體被蓮花包裹著，從母胎中出來，端莊美麗。仙人知道這是自己的女兒，就收養了她，漸漸長大。她能行走後，腳踩之處，都長出蓮花。按照婆羅門的規矩，夜晚都要守著火，有一次，火滅了，沒有火種，就跑到別人家，想去乞火。別人看到她走過的地方都有蓮花，就說：『繞我的房子七圈，我就給你火。』她就繞了七圈，得到了火，回去了。 『當時，烏提延王打獵，看到那戶人家有七重蓮花，感到奇怪，就問：『你家為什麼會有這些蓮花？』那人就回答國王說：『山裡的梵志的女兒來乞火，她的腳下就長出這些蓮花。』國王就順著腳印找到了仙人那裡。

'Why have I fallen here now?' The prison guard, filled with anger, immediately struck the maiden's head with an iron fork, and she died instantly, being reborn in the Tusita Heaven. Know that the compassionate maiden at that time was none other than myself. 'Monks, you should know! A small act of unkindness towards one's parents results in great suffering; a small act of offering brings immeasurable blessings. You should learn this, and diligently and wholeheartedly serve your parents.' (8) The Story of Lady Lotus Flower The Buddha, in Shravasti, told the monks: 'If one harbors anger towards one's parents, or towards the Buddha and his disciples, that person will fall into the Black Rope Hell, suffering immeasurable and endless pain.' The monks asked the Buddha: 'World Honored One! Respecting parents, if one does not respect parents and commits a small act of unkindness, what will be the result?' The Buddha said: 'In the immeasurable past, on the edge of the Himalayas, there was a hermit named Devayana, of the Brahmin caste. According to Brahmin law, one who does not have children cannot ascend to heaven. This Brahmin often urinated on a stone, and his essence flowed into a crack in the stone. A female deer came and licked the place where he had urinated, and became pregnant. When the time came, she came to the hermit's cave and gave birth to a girl, whose body was wrapped in a lotus flower. She emerged from her mother's womb, beautiful and dignified. The hermit knew that she was his daughter, so he took her in and raised her. As she grew and began to walk, lotus flowers grew wherever her feet touched the ground. According to Brahmin custom, they always kept a fire burning at night. One night, the fire went out, and having no fire, he went to another house to beg for fire. The other person saw lotus flowers where she had walked and said: 'Walk seven times around my house, and I will give you fire.' She walked seven times around, got the fire, and returned. 'At that time, King Udayana was hunting and saw seven layers of lotus flowers at that person's house. He was surprised and asked: 'Why are there these lotus flowers at your house?' The person answered the king: 'The daughter of a Brahmin hermit from the mountains came to beg for fire, and these lotus flowers grew under her feet.' The king followed the footprints to the hermit's place.'

。王見是女端正殊妙，語仙人言：『與我此女。』便即與之，而語王言：『當生五百王子。』遂立為夫人，五百婇女中，最為上首。王大夫人，甚妒鹿女，而作是言：『王今愛重，若生五百子，倍當敬之。』

「其後不久，生五百卵，盛著篋中。時大夫人，捉五百面段，以代卵處，即以此篋，封蓋記識，擲恒河中。王問夫人言：『為生何物？』答言：『純生面段。』王言：『仙人妄語。』即下夫人職，更不見王。

「時薩耽菩王，在於下流，與諸婇女，遊戲河邊。見此篋來，而作是言：『此篋屬我。』諸婇女言：『王今取篋，我等當取篋中所有。』遣人取篋，五百夫人，各與一卵，卵自開敷，中有童子，面目端正，養育長大，各皆有大力士之力，豎五百力士幢。

「烏提延王，從薩耽菩王常索貢獻，薩耽菩王聞索貢獻，愁憂不樂。諸子白言：『何以愁惱？』王言：『今我處世，為他所𣣋。』諸子問言：『為誰所𣣋？』王言：『烏提延王，而常隨我，責索貢獻。』諸子白言：『一切閻浮提王，欲索貢獻，我等能使貢獻于王。王以何故與他貢獻？』五百力士，遂將軍眾，伐烏提延王。

「烏提延王恐怖而言：『一力士尚不可當，何況五百力士？』便募國中能卻此敵

現代漢語譯本：國王看到這個女子容貌端莊美麗，就對仙人說：『把這個女子給我。』仙人就給了他，並對國王說：『她會生五百個王子。』於是國王立她為夫人，在五百個宮女中，她最為尊貴。國王的大夫人非常嫉妒鹿女，就說：『國王現在如此寵愛她，如果她生了五百個兒子，那她會更加受尊敬。』 後來不久，鹿女生了五百個卵，裝在箱子里。當時大夫人拿了五百塊麵團，代替卵放在箱子里，然後把箱子封好，做了記號，扔到恒河裡。國王問夫人說：『生了什麼？』夫人回答說：『生的全是麵團。』國王說：『仙人說謊。』就撤銷了夫人的職位，不再見她。 當時薩耽菩王在下游，和宮女們在河邊嬉戲。看到這個箱子漂來，就說：『這個箱子是我的。』宮女們說：『國王您拿了箱子，我們就要拿箱子里的東西。』於是派人取來箱子，五百個宮女，每人分到一個卵，卵自己裂開，裡面有童子，面容端正，養育長大后，個個都有大力士的力量，豎起了五百個力士的旗幟。 烏提延王經常向薩耽菩王索要貢品，薩耽菩王聽到索要貢品，憂愁不樂。兒子們問他說：『為什麼憂愁？』國王說：『我現在活著，卻被別人欺負。』兒子們問說：『被誰欺負？』國王說：『烏提延王，經常向我索要貢品。』兒子們說：『整個閻浮提的國王，如果想索要貢品，我們都能讓他們向您進貢。國王為什麼要把貢品給別人？』五百個力士，就率領軍隊，攻打烏提延王。 烏提延王恐懼地說：『一個力士尚且無法抵擋，何況五百個力士？』就招募國內能擊退這些敵人的勇士。

English version: The king saw that the woman was of exceptional beauty and said to the immortal, 'Give this woman to me.' The immortal gave her to him and said to the king, 'She will bear five hundred princes.' So he made her his queen, and among the five hundred palace women, she was the most honored. The king's chief queen was very jealous of the deer woman and said, 'The king now loves her so much, if she bears five hundred sons, she will be even more respected.' Not long after, the deer woman gave birth to five hundred eggs, which were placed in a chest. At that time, the chief queen took five hundred pieces of dough and replaced the eggs in the chest, then sealed the chest, marked it, and threw it into the Ganges River. The king asked the queen, 'What was born?' The queen replied, 'All that was born was dough.' The king said, 'The immortal spoke falsely.' He then removed the queen from her position and no longer saw her. At that time, King Satamputa was downstream, playing by the river with his palace women. Seeing the chest floating by, he said, 'This chest belongs to me.' The palace women said, 'If the king takes the chest, we will take what is inside.' So they sent people to retrieve the chest, and each of the five hundred palace women received an egg. The eggs hatched on their own, and inside were boys with handsome faces. They were raised and grew up, each with the strength of a great warrior, and they raised five hundred banners of warriors. King Udayana often demanded tribute from King Satamputa, and King Satamputa was worried and unhappy when he heard the demand for tribute. His sons asked him, 'Why are you worried?' The king said, 'I am living in this world, yet I am being bullied by others.' His sons asked, 'By whom are you being bullied?' The king said, 'King Udayana, who constantly demands tribute from me.' His sons said, 'If any king in Jambudvipa wants tribute, we can make them pay tribute to you. Why should the king give tribute to others?' The five hundred warriors then led their troops to attack King Udayana. King Udayana was terrified and said, 'One warrior is already impossible to withstand, let alone five hundred warriors?' He then recruited warriors in his kingdom who could repel these enemies.

。又復思憶：『彼仙人者，或能解知。』作諸方便，往到仙人所，語仙人言：『國有大難，何由攘卻？』答言：『有怨敵也。』王言：『薩耽菩王，有五百力士，皆將軍眾，欲來伐我。我今乃至，無是力士，與彼作對。知何方計，得卻彼敵？』仙人答言：『汝可還求蓮華夫人，彼能卻敵。』王言：『彼云何能卻？』仙人答言：『此五百力士，皆是汝子，蓮華夫人之所生也。汝大夫人，心懷憎嫉，擲彼蓮華所生之子，著河水中。薩耽菩王，于河水下頭接得養育，使令長大。王今以蓮華夫人，乘大象上，著軍陣前，彼自然當服。』即如仙人言，還來懺謝蓮華夫人。

「共懺謝已莊嚴夫人，著好衣服，乘大白象，著軍陣前。五百力士舉弓欲射，手自然直不得屈申，生大驚愕。仙人飛來，于虛空中，語諸力士：『慎勿舉手，莫生噁心，若生噁心，皆墮地獄。此王及夫人，汝之父母。』母即按乳，一乳作二百五十岐，皆入諸子口中。即向父母懺悔，自生慚愧，皆得辟支佛，二王亦自然開悟，亦得辟支佛。

「爾時仙人即我身是。我于爾時，遮彼諸子，使于父母不生噁心，得辟支佛；我今亦復讚歎供養老父母之德也

現代漢語譯本：他又回想：『那位仙人，或許能夠知曉此事。』於是想方設法，前往仙人所在之處，對仙人說：『國家有大難，如何才能解除？』仙人回答說：『有怨敵啊。』國王說：『薩耽菩王，有五百名力士，都是將領，想要來攻打我。我如今沒有這樣的力士，與他們對抗。不知有什麼辦法，可以擊退敵人？』仙人回答說：『你可以回去求蓮華夫人，她能擊退敵人。』國王說：『她如何能擊退敵人？』仙人回答說：『這五百名力士，都是你的兒子，是蓮華夫人所生。你的大夫人，心懷嫉妒，將蓮華夫人所生的孩子，扔到河水中。薩耽菩王在河水下游接住並養育他們，使他們長大。國王現在讓蓮華夫人，乘坐大象，站在軍隊前面，他們自然會降服。』國王聽從仙人的話，回去向蓮華夫人懺悔謝罪。 懺悔謝罪之後，國王為蓮華夫人打扮，穿上華麗的衣服，乘坐大白象，來到軍隊前面。五百名力士舉起弓箭想要射擊，手卻自然僵直，無法彎曲伸展，感到非常驚愕。仙人飛到空中，對力士們說：『不要舉手，不要產生惡念，如果產生惡念，都會墮入地獄。這位國王和夫人，是你們的父母。』母親隨即按住乳房，一個乳房分出二百五十個乳頭，都進入孩子們的口中。他們立即向父母懺悔，感到慚愧，都成了辟支佛，兩位國王也自然開悟，也成了辟支佛。 當時那位仙人就是我。我當時阻止那些孩子，使他們對父母不生惡念，得以成為辟支佛；我現在也讚歎供養父母的功德。

English version: He then recalled: 『That immortal, perhaps he can know about this.』 He made various efforts and went to the immortal』s place, saying to the immortal: 『The country is in great trouble, how can it be resolved?』 The immortal replied: 『There are enemies.』 The king said: 『King Satamputa has five hundred warriors, all generals, who want to attack me. I do not have such warriors to fight against them. I don』t know what method can be used to repel the enemy?』 The immortal replied: 『You can go back and seek Lady Lotus, she can repel the enemy.』 The king said: 『How can she repel the enemy?』 The immortal replied: 『These five hundred warriors are all your sons, born of Lady Lotus. Your first wife, harboring jealousy, threw the children born of Lady Lotus into the river. King Satamputa caught and raised them downstream, making them grow up. Now, let Lady Lotus ride an elephant and stand in front of the army, and they will naturally submit.』 The king followed the immortal』s words and returned to confess and apologize to Lady Lotus. After confessing and apologizing, the king adorned Lady Lotus, dressed her in fine clothes, and had her ride a white elephant to the front of the army. The five hundred warriors raised their bows to shoot, but their hands naturally stiffened, unable to bend or extend, and they were greatly astonished. The immortal flew into the air and said to the warriors: 『Do not raise your hands, do not have evil thoughts, if you have evil thoughts, you will all fall into hell. This king and lady are your parents.』 The mother then pressed her breasts, one breast dividing into two hundred and fifty nipples, all entering the mouths of the children. They immediately repented to their parents, felt ashamed, and all became Pratyekabuddhas. The two kings also naturally awakened and became Pratyekabuddhas. At that time, that immortal was me. At that time, I prevented those children from having evil thoughts towards their parents, enabling them to become Pratyekabuddhas; I now also praise the merit of supporting and serving parents.

。」

（九）鹿女夫人緣

佛在王舍城耆阇崛山中，告諸比丘：「有二種法，能使於人疾得人天，至涅盤樂。有二種法，能使於人速墮三惡，受大苦惱。」

「何等二法，能使於人疾得人天，至涅盤樂？」

佛言：「一者供養父母，二者供養賢聖。」

「云何二法，速墮三惡，受大苦惱？」

佛言：「一者于父母所，作諸不善。二者于賢聖所，亦作不善。」

諸比丘白佛言：「世尊！速成善惡，其事云何？」

佛告諸比丘：「過去久遠無量世時，有國名波羅奈，國中有山，名曰仙山。時有梵志，在彼山住，大小便利，恒于石上，後有精氣，墮小行處，雌鹿來舐，即便有娠。日月滿足，來至仙人所，生一女子，端正殊妙，唯腳似鹿，梵志取之，養育長成。梵志之法，恒奉事火，使火不絕。此女宿火，小不用意，使令火滅。此女恐怖，畏梵志瞋。有餘梵志，離此住處，一拘屢者(秦言五里)，此女速疾，往彼梵志，而求乞火。梵志見其跡，跡有蓮華，要此女言：『繞我舍七匝，當與汝火。若出去時，亦繞七匝，莫行本跡，異道而還。』即如其言，取火而去。

「時梵豫國王，出行遊獵，見彼梵志，繞舍周匝十四重蓮華，復見二道有兩行蓮華

（九）鹿女夫人緣 佛在王舍城耆阇崛山中，告訴眾比丘：『有兩種法，能使人迅速獲得人天福報，最終達到涅槃的快樂。也有兩種法，能使人迅速墮入三惡道，遭受巨大的痛苦。』 『哪兩種法，能使人迅速獲得人天福報，最終達到涅槃的快樂？』 佛說：『一是供養父母，二是供養賢聖。』 『哪兩種法，會使人迅速墮入三惡道，遭受巨大的痛苦？』 佛說：『一是對父母做出各種不善的行為，二是對賢聖也做出不善的行為。』 眾比丘問佛：『世尊！善惡的果報如此迅速，這是怎麼回事呢？』 佛告訴眾比丘：『在過去很久遠的無量世之前，有個國家叫波羅奈，國內有座山，名叫仙山。當時有個婆羅門，住在那座山上，他大小便時，總是在石頭上，後來有精液，滴落在小便的地方，一隻母鹿來舔舐，就懷了孕。等足月后，母鹿來到仙人住的地方，生下一個女孩，長得端莊美麗，只是腳像鹿。婆羅門收養了她，把她養大。婆羅門的規矩是，要一直供奉火，不能讓火熄滅。這個女孩看管火的時候，稍微不注意，就讓火滅了。女孩很害怕，怕婆羅門生氣。有個婆羅門，住在離這裡一拘屢（相當於五里）的地方，女孩就趕緊去那個婆羅門那裡求火。那個婆羅門看到她的腳印，腳印上有蓮花，就對女孩說：『你繞我的房子七圈，我就給你火。你回去的時候，也要繞七圈，不要走原來的路，要走另一條路回去。』女孩就按照他說的做了，取了火就走了。 『當時，梵豫國王外出打獵，看到那個婆羅門的房子周圍有十四重蓮花，又看到兩條路上有兩行蓮花腳印，覺得很奇怪，就問那個婆羅門，這是怎麼回事。』

(9) The Story of the Deer-Woman's Affinity The Buddha, while at Mount Gijjhakuta in Rajagaha, told the monks: 'There are two kinds of practices that enable people to quickly attain human and heavenly realms, ultimately reaching the bliss of Nirvana. There are also two kinds of practices that cause people to quickly fall into the three evil paths, suffering great torment.' 'What are the two practices that enable people to quickly attain human and heavenly realms, ultimately reaching the bliss of Nirvana?' The Buddha said: 'One is to support one's parents, and the other is to support the virtuous and holy.' 'What are the two practices that cause people to quickly fall into the three evil paths, suffering great torment?' The Buddha said: 'One is to commit various unwholesome acts towards one's parents, and the other is to commit unwholesome acts towards the virtuous and holy.' The monks asked the Buddha: 'World Honored One! How is it that the consequences of good and evil come so quickly?' The Buddha told the monks: 'In the distant past, countless eons ago, there was a country called Varanasi. Within that country was a mountain called the Immortal Mountain. At that time, there was a Brahmin who lived on that mountain. He would relieve himself on a stone. Later, some semen fell onto the spot where he urinated. A female deer came and licked it, and became pregnant. When the time came, the deer came to the place where the hermit lived and gave birth to a girl. She was beautiful and dignified, except that her feet resembled those of a deer. The Brahmin took her in and raised her. The Brahmin's practice was to constantly tend to the fire, never letting it go out. One time, this girl was watching the fire and, being a little careless, let it go out. The girl was terrified, fearing the Brahmin's anger. There was another Brahmin who lived a 'kuru' (about five miles) away. The girl quickly went to that Brahmin to ask for fire. That Brahmin saw her footprints, which had lotus flowers on them. He said to the girl: 'Walk around my house seven times, and I will give you fire. When you leave, also walk around seven times, and don't go back the way you came, but take a different path.' The girl did as he said, took the fire, and left.' 'At that time, King Brahma-yu was out hunting. He saw fourteen layers of lotus flowers around the Brahmin's house, and he also saw two rows of lotus flower footprints on two paths. He was very curious and asked the Brahmin what was going on.'

。怪其所以，問梵志言：『都無水池，云何有此妙好蓮華？』答言：『彼仙住處有一女，來從我乞火，此女足跡，皆生蓮華，我便要之：「若欲得火，繞舍七匝，將去之時，亦復七匝。」是以有此周匝蓮華。』王尋華跡，至梵志所從索女看。見其端正，甚適悅意，即從梵志，求索此女。梵志即與王，王即立為第二夫人。

「此女少小仙人養育，受性端直，不解婦女妖𦾨之事。后時有娠，相師占言：『當生千子。』王大夫人，聞此語已，心生妒忌，漸作計校，恩厚招喻鹿女夫人左右侍從，饒與錢財珍寶。爾時鹿女，日月滿足，便生千葉蓮華。欲生之時，大夫人以物瞞眼，不聽自看，捉臭爛馬肺，承著其下，取千葉蓮華，盛著檻里，擲于河中，還為解眼而語之言：『看汝所生，唯見一段臭爛馬肺。』王遣人問：『為生何物？』而答王言：『唯生臭爛馬肺之物。』時大夫人而語王言：『王喜到惑，此畜生所生，仙人所養，生此不祥臭穢之物。』王大夫人，即便退其夫人之職，不復聽見。

「時烏耆延王，將諸徒從夫人婇女，下流遊戲。見黃云蓋，從河上流，隨水而來，王作是念：『此云蓋下，必有神物

現代漢語譯本 感到奇怪其中的原因，問梵志說：『這裡根本沒有水池，怎麼會有這麼美妙的蓮花呢？』梵志回答說：『那裡住著一位仙女，她來向我乞火，這位女子的足跡，都會生出蓮花，我便要求她：「如果想要得到火，就要繞著我的住所走七圈，拿走火的時候，也要再走七圈。」因此才有了這周圍一圈圈的蓮花。』國王順著蓮花的足跡，找到了梵志，向他索要女子觀看。見到她容貌端正，非常合心意，就向梵志請求要這個女子。梵志就把女子給了國王，國王就立她為第二夫人。 『這個女子從小被仙人養育，天性正直，不瞭解婦女的妖媚之事。後來她懷孕了，相士占卜說：『將會生下一千個孩子。』國王的大夫人，聽到這話后，心生嫉妒，逐漸開始盤算，用恩惠和豐厚的錢財珍寶來招攬鹿女夫人的左右侍從。當時鹿女，到了足月，就生出了一千葉的蓮花。在她要生產的時候，大夫人用東西蒙住她的眼睛，不讓她自己看，拿來臭爛的馬肺，放在她的下面，把千葉蓮花，盛在籠子里，扔到河中，然後解開她的眼睛，對她說：『看看你生了什麼，只看到一段臭爛的馬肺。』國王派人問：『生了什麼東西？』回答國王說：『只生了臭爛的馬肺之類的東西。』當時大夫人就對國王說：『大王您真是被迷惑了，這個畜生所生的，仙人所養的，竟然生出這種不吉祥的臭穢之物。』國王的大夫人，就撤銷了她的夫人之位，不再聽她說話。 『當時烏耆延王，帶著他的隨從夫人和宮女，到下游遊玩。看到黃色的云蓋，從河的上游，順著水流而來，國王心想：『這云蓋下面，一定有神物。』

English version Feeling strange about the reason, he asked the Brahmin, 'There is no pond here at all, how can there be such beautiful lotus flowers?' The Brahmin replied, 'There lives a fairy there, she came to me to beg for fire. The footprints of this woman all produce lotus flowers. I then demanded of her, 'If you want to get fire, you must walk around my dwelling seven times, and when you take the fire away, you must also walk around seven times.' That is why there are these circles of lotus flowers.' The king followed the lotus footprints, found the Brahmin, and asked him to see the woman. Seeing that she was beautiful and very pleasing, he asked the Brahmin for this woman. The Brahmin gave the woman to the king, and the king made her his second wife. 'This woman was raised by a fairy from a young age, and she was naturally upright, not understanding the seductive ways of women. Later, she became pregnant, and a fortune teller predicted, 'She will give birth to a thousand children.' The king's first wife, upon hearing this, became jealous and gradually began to plot, using kindness and generous money and treasures to win over the attendants of the Deer Woman. At that time, the Deer Woman, when her time was due, gave birth to a thousand-petaled lotus flower. When she was about to give birth, the first wife covered her eyes with something, not letting her see for herself, and placed a rotten horse lung beneath her. She took the thousand-petaled lotus flower, put it in a cage, and threw it into the river. Then she uncovered her eyes and said to her, 'Look at what you have given birth to, you only see a piece of rotten horse lung.' The king sent someone to ask, 'What was born?' The answer to the king was, 'Only a rotten horse lung was born.' At that time, the first wife said to the king, 'Your Majesty is truly deluded, this creature born of an animal, raised by a fairy, has given birth to such an inauspicious and foul thing.' The king's first wife then removed her from her position as a wife and would no longer listen to her. 'At that time, King Ujjayini, with his followers, wives, and palace women, went downstream to play. He saw a yellow cloud cover coming from upstream, following the flow of the water. The king thought, 'Under this cloud cover, there must be something divine.'

。』遣人往看，于黃云下，見有一檻，即便接取，開而看之，見千葉蓮華，一葉有一小兒，取之養育，以漸長大，各皆有大力士之力。

「烏耆延王，歲常貢獻梵豫王，集諸獻物，遣使欲去。諸子問言：『欲作何等？』時王答言：『欲貢獻彼梵豫國王。』諸子各言：『若有一子，猶望能伏天下使來貢獻，況有我等千子，而當獻他？』千子即時將諸軍眾，降伏諸國，次第來到梵豫王國。王聞軍至，募其國中：『誰能攘卻如此之敵？』都無有人能攘卻者。第二夫人，來受募言：『我能卻之。』問言：『云何得攘卻之？』夫人答言：『但為我作百丈之臺，我坐其上，必能攘卻。』作臺已竟，第二夫人，在上而坐。爾時千子，欲舉弓射，自然手不能舉。夫人語言：『汝慎莫舉手向于父母，我是汝母。』千子問言：『何以為驗得知我母？』答言：『我若按乳，一乳有五百岐，各入汝口，是汝之母；若當不爾，非是汝母。』即時兩手按乳，一乳之中，有五百岐，入千子口中，其餘軍眾，無有得者。千子降伏，向父母懺悔。諸子於是和合，二國無復怨仇，自相勸率，以五百子與親父母，以五百子與養父母。時二國王，分閻浮提，各畜五百子。」佛言：「欲知彼時千子者，賢劫千佛是也。爾時嫉妒夫人瞞他目者，交鱗瞽目龍是

於是，國王派人前去檢視，在黃云之下，看到一個箱子，便把它接過來，打開一看，裡面有一朵千葉蓮花，每一片花瓣上都有一個小嬰兒，於是把他們抱來養育，漸漸長大，他們都擁有大力士的力量。 烏耆延王每年都要向梵豫王進貢，他收集好各種貢品，派遣使者準備出發。他的兒子們問道：『您要去做什麼？』國王回答說：『我要去向梵豫國王進貢。』兒子們紛紛說道：『如果有一個兒子，還指望他能征服天下，讓各國來進貢，何況我們有千個兒子，怎麼能向他進貢呢？』於是，千個兒子立刻率領軍隊，降服了各個國家，依次來到了梵豫王國。梵豫國王聽說軍隊來臨，便在國中招募：『誰能抵擋這樣的敵人？』竟然沒有人能夠抵擋。第二夫人前來應募說：『我能抵擋他們。』國王問：『你如何抵擋？』夫人回答說：『只要為我建造一座百丈高臺，我坐在上面，必定能抵擋他們。』高臺建成后，第二夫人坐在上面。這時，千個兒子想要舉弓射箭，卻自然地舉不起手。夫人說道：『你們不要把手指向父母，我是你們的母親。』千個兒子問道：『如何驗證您是我們的母親？』夫人回答說：『我如果按壓乳房，一個乳房會分出五百個乳汁分支，分別進入你們的口中，那就是你們的母親；如果不是這樣，就不是你們的母親。』隨即，她用雙手按壓乳房，一個乳房中分出五百個乳汁分支，進入千個兒子的口中，其餘的軍隊都沒有得到。千個兒子於是投降，向父母懺悔。兒子們於是和好，兩國之間不再有仇恨，他們互相勸說，用五百個兒子侍奉親生父母，用五百個兒子侍奉養父母。當時，兩位國王瓜分了閻浮提，各自擁有五百個兒子。』佛說：『想知道當時的千個兒子是誰嗎？他們就是賢劫千佛。當時嫉妒夫人矇蔽他眼睛的人，就是交鱗瞎眼龍。』

So, the king sent people to look, and under the yellow clouds, they saw a box. They immediately took it and opened it, and inside they saw a thousand-petaled lotus flower. On each petal was a small baby. They took them and raised them, and as they grew, each of them possessed the strength of a great warrior. King Ujjeniya used to pay tribute to King Brahmayu every year. He gathered all the tribute items and sent messengers to depart. His sons asked, 'What are you going to do?' The king replied, 'I am going to pay tribute to King Brahmayu.' The sons all said, 'If there were only one son, we would still hope that he could conquer the world and make others pay tribute to us. How can we, with a thousand sons, pay tribute to him?' So, the thousand sons immediately led their armies, subdued various countries, and successively arrived at the kingdom of Brahmayu. When King Brahmayu heard that the army had arrived, he recruited in his kingdom: 'Who can resist such an enemy?' But no one could resist. The second queen came forward and volunteered, saying, 'I can resist them.' The king asked, 'How can you resist them?' The queen replied, 'Just build a hundred-foot-high platform for me. If I sit on it, I will surely be able to resist them.' After the platform was built, the second queen sat on it. At that time, the thousand sons wanted to draw their bows and shoot, but they naturally could not raise their hands. The queen said, 'You must not raise your hands against your parents. I am your mother.' The thousand sons asked, 'How can we verify that you are our mother?' The queen replied, 'If I press my breasts, one breast will produce five hundred streams of milk, each entering your mouths. Then I am your mother; if not, then I am not your mother.' Immediately, she pressed her breasts with both hands, and from one breast, five hundred streams of milk flowed, entering the mouths of the thousand sons. The rest of the army did not receive any. The thousand sons then surrendered and repented to their parents. The sons then reconciled, and there was no more hatred between the two countries. They persuaded each other, with five hundred sons serving their biological parents and five hundred sons serving their adoptive parents. At that time, the two kings divided Jambudvipa, each possessing five hundred sons.' The Buddha said, 'Do you want to know who the thousand sons were at that time? They are the thousand Buddhas of the Bhadrakalpa. The jealous queen who blinded his eyes was the scaly, blind dragon.'

。爾時父者，白凈王是。爾時母者，摩耶夫人是。」

諸比丘白佛言：「此女有何因緣，生鹿腹中，足下生蓮華？復有何因緣，為王夫人？」

佛言：「此女過去世時，生貧賤家。母子二人，田中鋤谷，見一辟支佛，持缽乞食，母語女言：『我欲家中取我食分與是快士。』女言：『亦取我分並與。』母即歸家，取母子二人食分，來與辟支佛。女取草采華，為之敷草坐，散華著上，請辟支佛坐。女怪母遲，上一高處，遙望其母，已見其母，而語母言：『何不急疾？鹿驟而來。』母既至已，嫌母遲故，尋作恨言：『我生在母邊，不如鹿邊生也。』母即以二分食與辟支佛，余殘母子共食。辟支佛食訖，擲缽著虛空中，尋逐飛去，到虛空中，作十八變。時母歡喜，即發誓愿：『使我將來恒生聖子，如今聖人。』以是業緣，後生五百子，皆得辟支佛，一作養母，一作所生母。以語母鹿驟對言因緣，生鹿腹中，腳似鹿甲。以采華散辟支佛故，跡中一百華生。以敷草故，常得為王夫人。其母后身，作梵豫王，其女後身，作蓮華夫人。由是業緣，後生賢劫千聖，以誓願力，常生賢聖。」

諸比丘，聞是語已，歡喜奉行

現代漢語譯本：當時，那位父親就是凈飯王，當時的母親就是摩耶夫人。 諸位比丘問佛說：『這位女子有何因緣，會出生在鹿的腹中，腳下又會生出蓮花？又是什麼因緣，讓她成為王后？』 佛說：『這位女子在過去世時，出生在貧賤的家庭。母女二人在田里鋤地，看見一位辟支佛拿著缽來乞食，母親對女兒說：『我想回家拿我的那份食物給這位修行人。』女兒說：『也把我的那份一起給他吧。』母親就回家，拿了母女二人的食物，來給辟支佛。女兒採了些草和花，鋪在地上作為坐墊，又把花散在上面，請辟支佛坐下。女兒奇怪母親怎麼遲遲不來，就爬到高處，遠遠地望見母親，就對母親說：『為什麼不快點來？像鹿一樣跑過來。』母親到了之後，女兒因為嫌母親來得太慢，就心生怨恨地說：『我生在母親身邊，還不如生在鹿的身邊。』母親就把兩份食物給了辟支佛，剩下的母女二人一起吃了。辟支佛吃完后，把缽拋到空中，就跟著飛走了，在空中顯現了十八種變化。當時母親非常歡喜，就發誓愿說：『希望我將來能一直生出聖子，就像現在的聖人一樣。』因為這個業緣，後來生了五百個兒子，都成了辟支佛，一個作為養母，一個作為親生母親。因為說了像鹿一樣跑過來的話，所以出生在鹿的腹中，腳像鹿蹄。因為採花散給辟支佛，所以腳下生出一百朵蓮花。因為鋪草作為坐墊，所以常常能成為王后。她的母親後世轉生為梵豫王，她的女兒後世轉生為蓮花夫人。因為這樣的業緣，後來在賢劫中生出千位聖人，憑藉誓願的力量，常常能生出賢聖之人。』 諸位比丘聽了這些話后，都歡喜地奉行。'

English version: At that time, the father was King Suddhodana, and the mother was Queen Maya. The monks asked the Buddha, 'What karmic cause led this woman to be born in the belly of a deer, and to have lotuses grow beneath her feet? And what karmic cause led her to become a queen?' The Buddha said, 'In a past life, this woman was born into a poor family. She and her mother were hoeing in the fields when they saw a Pratyekabuddha with a bowl, begging for food. The mother said to her daughter, 『I want to go home and get my share of food to give to this worthy one.』 The daughter said, 『Take my share as well.』 So the mother went home and took both her and her daughter』s share of food, and brought it to the Pratyekabuddha. The daughter gathered grass and flowers, spread the grass as a seat, scattered the flowers on top, and invited the Pratyekabuddha to sit. The daughter wondered why her mother was taking so long, so she climbed to a high place and saw her mother in the distance. She said to her mother, 『Why aren』t you coming quickly? Come like a deer.』 When her mother arrived, the daughter, annoyed by her mother』s delay, said resentfully, 『I would rather be born by a deer than by my mother.』 The mother gave both portions of food to the Pratyekabuddha, and the remaining food was eaten by the mother and daughter. After the Pratyekabuddha finished eating, he threw his bowl into the air and flew away, displaying eighteen transformations in the sky. At that time, the mother was very happy and made a vow, saying, 『May I always give birth to holy children in the future, like this holy one.』 Because of this karmic cause, she later gave birth to five hundred sons, all of whom became Pratyekabuddhas, one as a foster mother and one as a birth mother. Because she said 『come like a deer,』 she was born in the belly of a deer, and her feet resembled deer hooves. Because she gathered flowers and scattered them for the Pratyekabuddha, one hundred lotuses grew beneath her feet. Because she spread grass as a seat, she was always able to become a queen. Her mother was later reborn as King Brahma Yu, and her daughter was later reborn as Lady Lotus. Because of this karmic cause, a thousand sages will be born in this Bhadrakalpa, and through the power of her vow, she will always give birth to virtuous and holy beings.』 The monks, having heard these words, joyfully practiced them.'

。

雜寶藏經卷第一 大正藏第 04 冊 No. 0203 雜寶藏經

雜寶藏經卷第二

元魏西域三藏吉迦夜共曇曜譯

六牙白象緣

兔自燒身供養大仙緣

善惡獼猴緣

佛以智水滅三火緣

波羅㮈國有一長者子共天神感王行孝緣

迦尸國王白香象養盲父母並和二國緣

波羅㮈國弟微諫兄遂徹承相勸王孝化天下緣

梵摩達夫人妒忌傷子法護緣

駝驃比丘被謗緣

離越被謗緣

波斯匿王醜女賴提緣

波斯匿王女善光緣

昔王子兄弟二人被驅出國緣

須達長者婦供養佛獲報緣

娑羅那比丘為惡生王所苦惱緣

內官贖所犍牛得男根緣

兩內官共諍道理緣

（一〇）六牙白象緣

昔舍衛國，有一大長者，生一女子，自識宿命，初生能語，而作是言：「不善所作，不孝所作，無慚所作，惡害所作，背恩所作。」作此語已，默然而止。此女生時，有大福德，即為立字，名之為賢。漸漸長大，極敬袈裟。以恭敬袈裟因緣，出家作比丘尼。不到佛邊，精勤修習，即得羅漢。悔不至佛邊，便往佛所，向佛懺悔。佛言：「我于彼時，已受懺悔

現代漢語譯本 《雜寶藏經》卷第一 大正藏第04冊 No. 0203 《雜寶藏經》

《雜寶藏經》卷第二

元魏西域三藏吉迦夜共曇曜譯

六牙白象的因緣

兔子自焚身體供養大仙的因緣

善良和邪惡的獼猴的因緣

佛陀用智慧之水熄滅三火的因緣

波羅㮈國有一位長者的兒子與天神感應，國王因此推行孝道的因緣

迦尸國王用白香象贍養盲父母並和解兩國紛爭的因緣

波羅㮈國的弟弟委婉勸諫哥哥，最終丞相勸說國王以孝道教化天下的因緣

梵摩達夫人因嫉妒而傷害兒子法護的因緣

駝驃比丘被誹謗的因緣

離越被誹謗的因緣

波斯匿王醜陋的女兒賴提的因緣

波斯匿王的女兒善光的因緣

從前有兩位王子兄弟被驅逐出國的因緣

須達長者的妻子供養佛陀獲得福報的因緣

娑羅那比丘被惡生王所困擾的因緣

內官贖回被閹割的牛而獲得男根的因緣

兩位內官爭論道理的因緣

（一〇）六牙白象的因緣

從前舍衛國，有一位大長者，生了一個女兒，她能回憶起前世的記憶，剛出生就能說話，並且說：『不善的行為，不孝的行為，無恥的行為，惡毒的行為，背恩的行為。』說完這些話后，就沉默不語了。這個女孩出生時，有很大的福德，於是給她取名為賢。她漸漸長大，非常尊敬袈裟。因為恭敬袈裟的因緣，她出家做了比丘尼。她沒有去佛陀身邊，而是精勤地修行，很快就證得了阿羅漢果。她後悔沒有去佛陀身邊，於是就去佛陀那裡，向佛陀懺悔。佛陀說：『我那時，已經接受了你的懺悔。』

English version The First Volume of the Miscellaneous Treasure Sutra Taisho Tripitaka Volume 04 No. 0203 Miscellaneous Treasure Sutra

The Second Volume of the Miscellaneous Treasure Sutra

Translated by Tripiṭaka Jīvakaya and Tanyao of the Western Regions of the Northern Wei Dynasty

The Story of the Six-Tusked White Elephant

The Story of the Rabbit Burning Itself as an Offering to a Great Immortal

The Story of the Good and Evil Monkeys

The Story of the Buddha Extinguishing the Three Fires with the Water of Wisdom

The Story of a Son of an Elder in the Kingdom of Varanasi Who, Through His Connection with a Deity, Inspired the King to Practice Filial Piety

The Story of King Kashi Using a White Fragrant Elephant to Support His Blind Parents and Reconcile Two Kingdoms

The Story of a Younger Brother in Varanasi Who Gently Advised His Elder Brother, and Eventually the Chancellor Persuaded the King to Educate the World Through Filial Piety

The Story of Queen Brahmadata's Jealousy and Harm to Her Son, Dharma-protected

The Story of the Bhikkhu Tabyas Being Slandered

The Story of Liyue Being Slandered

The Story of King Prasenajit's Ugly Daughter, Laiti

The Story of King Prasenajit's Daughter, Good Light

The Story of Two Princes Who Were Exiled from Their Country in the Past

The Story of the Wife of Elder Sudatta Who, by Making Offerings to the Buddha, Received Blessings

The Story of the Bhikkhu Salana Who Was Troubled by King Evil-Born

The Story of an Eunuch Who Redeemed a Castrated Ox and Regained His Male Organ

The Story of Two Eunuchs Arguing About Principles

(10) The Story of the Six-Tusked White Elephant

In the past, in the kingdom of Shravasti, there was a great elder who had a daughter. She remembered her past lives and could speak from birth. She said, 'Unwholesome actions, unfilial actions, shameless actions, evil actions, ungrateful actions.' After saying this, she fell silent. This girl had great merit at birth, so she was named 'Virtuous'. As she grew up, she had great respect for the monastic robe. Because of her respect for the robe, she left home and became a bhikkhuni. She did not go to the Buddha's side, but diligently practiced and quickly attained Arhatship. She regretted not going to the Buddha's side, so she went to the Buddha and confessed. The Buddha said, 'At that time, I had already accepted your confession.'

。」

諸比丘疑怪問佛：「此賢比丘尼，何以故從出家以來不見佛？今日得見佛懺悔，有何因緣？」

佛即為說因緣：「昔日有六牙白象，多諸群眾。此白象有二婦，一名賢，二名善賢。林中游行，偶值蓮花，意欲與賢，善賢奪去。賢見奪華，生嫉妒心：『彼象愛于善賢，而不愛我。』時彼山中有佛塔，賢常採花供養，即發願言：『我生人中，自識宿命，並拔此白象牙取。』即上山頭，自撲而死。尋生毗提醯王家作女，自知宿命。年既長大，與梵摩達王為婦，念其宿怨，語梵摩達言：『與我像牙作床者，我能活耳；若不爾者，我不能活。』梵摩達王，即募獵者：『若有能得象牙來者，當與百兩金。』即時獵師，詐被袈裟，挾弓毒箭，往至象所。

「時象婦善賢，見獵師已，即語象王：『彼有人來。』象王問言：『著何衣服？』答言：『身著袈裟。』象王言：『袈裟中必當有善無有惡也。』獵師於是遂便得近，以毒箭射。善賢語其夫：『汝言：「袈裟中有善無惡。」云何如此？』答言：『非袈裟過，乃是心中煩惱過也。』善賢即欲害彼獵師，像王種種慰喻說法，不聽令害

現代漢語譯本 眾比丘感到疑惑，問佛說：『這位賢比丘尼，為什麼自從出家以來沒有見過佛？今天得見佛並懺悔，有什麼因緣嗎？』 佛就為他們講述因緣：『過去有一頭六牙白象，有很多隨從。這頭白象有兩個妻子，一個叫賢，一個叫善賢。在樹林中嬉戲時，偶然發現一朵蓮花，（白象）本想給賢，善賢卻搶走了。賢看到花被搶走，心生嫉妒：『那頭象愛善賢，而不愛我。』當時山中有一座佛塔，賢經常採花供養，就發願說：『我轉生為人，要能記得前世，並且要拔下這頭白象的牙。』說完就跑到山頂，自己跳下去死了。隨即轉生到毗提醯王家做女兒，能知道前世的事情。長大后，嫁給梵摩達王為妻，想起前世的怨恨，就對梵摩達說：『如果用象牙做床給我，我才能活下去；不然，我就活不了。』梵摩達王就招募獵人：『誰能得到象牙來，就給他一百兩金子。』當時有個獵人，假裝穿上袈裟，帶著弓箭和毒箭，前往大象所在的地方。 『當時象的妻子善賢，看到獵人來了，就對像王說：『那有人來了。』象王問：『他穿什麼衣服？』善賢回答說：『他身穿袈裟。』象王說：『袈裟里一定有善，不會有惡。』獵人於是就得以靠近，用毒箭射擊。善賢對她的丈夫說：『你說：「袈裟里有善沒有惡。」怎麼會這樣？』象王回答說：『不是袈裟的過錯，而是心中煩惱的過錯。』善賢就想殺掉那個獵人，像王用各種安慰和說法勸說，不讓她殺害獵人。』

English version The monks, feeling doubtful and strange, asked the Buddha: 'Why has this virtuous Bhikkhuni not seen the Buddha since she left home? What is the cause that she is able to see the Buddha and repent today?' The Buddha then explained the cause: 'In the past, there was a white elephant with six tusks, and many followers. This white elephant had two wives, one named Virtuous and the other named Good Virtuous. While playing in the forest, they happened upon a lotus flower. (The elephant) intended to give it to Virtuous, but Good Virtuous snatched it away. Virtuous, seeing the flower taken, became jealous: 'That elephant loves Good Virtuous, and does not love me.' At that time, there was a pagoda in the mountain, and Virtuous often gathered flowers to offer there. She then made a vow: 'When I am reborn as a human, I will remember my past life, and I will pull out the tusks of this white elephant.' After saying this, she ran to the top of the mountain and jumped to her death. She was then reborn as a daughter in the family of King Videhi, and she knew her past life. When she grew up, she married King Brahmadata. Remembering her past resentment, she said to Brahmadata: 'If you make a bed for me with elephant tusks, I will be able to live; otherwise, I will not be able to live.' King Brahmadata then recruited hunters: 'Whoever can obtain elephant tusks will be given one hundred taels of gold.' At that time, a hunter, pretending to wear a kasaya, went to the place where the elephant was, carrying a bow and poisoned arrows. 'At that time, the elephant's wife, Good Virtuous, saw the hunter coming and said to the elephant king: 'There is someone coming.' The elephant king asked: 'What clothes is he wearing?' Good Virtuous replied: 'He is wearing a kasaya.' The elephant king said: 'There must be good in the kasaya, and no evil.' The hunter was then able to get close and shot with a poisoned arrow. Good Virtuous said to her husband: 'You said: "There is good and no evil in the kasaya." How could this be?' The elephant king replied: 'It is not the fault of the kasaya, but the fault of the afflictions in the heart.' Good Virtuous then wanted to kill the hunter, but the elephant king consoled and preached to her in various ways, not allowing her to kill the hunter.'

。又復畏五百群像必殺此獵師，藏著歧間，五百群像，皆遣遠去，問獵師言：『汝須何物而射於我？』答言：『我無所須；梵摩達王，募索汝牙，故來欲取。』象言：『疾取。』答言：『不敢自取。如是慈悲，覆育於我，我若自手取，手當爛墮。』白象即時，向大樹所，自拔牙出，以鼻絞捉，發願而與：『以牙佈施，愿我將來，拔一切眾生三毒之牙。』獵師取牙，便與梵摩達王。

「爾時夫人，得此牙已，便生悔心，而作是言：『我今云何取此賢勝凈戒之牙？』大修功德，而發誓言：『愿使彼將來得成佛時，于彼法中，出家學道，得阿羅漢。』

「汝等當知！爾時白象者，我身是也。爾時獵師者，提婆達多是也。爾時賢者，今比丘尼是也。爾時善賢者，耶輸陀羅比丘尼是也。」

（一一）兔自燒身供養大仙緣

舍衛國，有一長者子，于佛法中出家，常樂親里眷屬，不樂欲與道人共事，亦不樂於讀經行道。佛敕此比丘：「使向阿練若處精勤修習，得阿羅漢，六通具足。」

諸比丘疑怪，而白佛言：「世尊出世，甚奇甚特！如是長者子，能安立使得阿練若處，得阿羅漢道，具六神通？」

佛告諸比丘：「非但今日能得安立，乃于往昔，已曾安立

現代漢語譯本：又擔心五百頭大象會殺死這個獵人，（大象）就躲藏在岔路口，然後把五百頭大象都遣散到遠處，問獵人說：『你需要什麼東西才射我？』獵人回答說：『我沒有什麼需要；是梵摩達王，懸賞要你的牙齒，所以我才來取。』大象說：『快取吧。』獵人回答說：『我不敢自己取。你如此慈悲，庇護我，我如果自己用手取，手會爛掉。』白象立刻走到大樹旁，自己拔出牙齒，用鼻子捲著，發願后給了獵人：『用牙齒佈施，愿我將來，拔除一切眾生的三毒之牙。』獵人取了牙齒，就給了梵摩達王。 現代漢語譯本：『當時夫人，得到這牙齒后，就產生了悔恨之心，於是說道：『我如今怎麼能取這賢德高尚、持戒清凈的牙齒呢？』她大修功德，併發誓說：『愿他將來成佛時，我能在他的佛法中，出家學道，得阿羅漢果。』 現代漢語譯本：『你們應當知道！當時的那頭白象，就是我的前身。當時的獵人，就是提婆達多。當時的賢者，就是現在的比丘尼。當時的善賢者，就是耶輸陀羅比丘尼。』 現代漢語譯本：（一一）兔子自焚供養大仙的因緣 現代漢語譯本：舍衛國，有一位長者的兒子，在佛法中出家，常常喜歡親近家裡的眷屬，不喜歡和道人一起共事，也不喜歡讀經修行。佛陀告誡這位比丘：『要讓他到寂靜的地方精勤修行，證得阿羅漢果，具足六神通。』 現代漢語譯本：眾比丘感到疑惑奇怪，就問佛陀說：『世尊您出世，真是非常奇特！像這樣的長者子，竟然能安頓他在寂靜之處，證得阿羅漢道，具足六神通？』 現代漢語譯本：佛陀告訴眾比丘：『不只是今天能讓他安頓下來，早在過去世，就已經安頓過他了。』

English version: Fearing that the five hundred elephants would kill the hunter, (the elephant) hid at a fork in the road, then sent all five hundred elephants away, and asked the hunter, 'What do you need to shoot me?' The hunter replied, 'I need nothing; it is King Brahmadatta who is offering a reward for your tusks, so I have come to take them.' The elephant said, 'Take them quickly.' The hunter replied, 'I dare not take them myself. You are so compassionate and protect me, if I take them with my own hands, my hands will rot.' The white elephant immediately went to a large tree, pulled out its tusks itself, held them with its trunk, made a vow, and gave them to the hunter: 'By giving these tusks, I vow that in the future, I will pull out the three poisons from all sentient beings.' The hunter took the tusks and gave them to King Brahmadatta. English version: 'At that time, the lady, after receiving the tusks, felt remorse and said, 'How can I take these virtuous and pure tusks?' She cultivated great merit and vowed, 'May he, in the future when he becomes a Buddha, allow me to leave home and study the Way in his Dharma, and attain Arhatship.' English version: 'You should know! The white elephant at that time was my past life. The hunter at that time was Devadatta. The virtuous one at that time is the current Bhikkhuni. The good virtuous one at that time was Bhikkhuni Yashodhara.' English version: (11) The Story of the Rabbit Burning Itself as an Offering to the Great Sage English version: In Shravasti, there was the son of a wealthy man who left home to join the Buddhist order. He often liked to be close to his family and relatives, and did not like to work with the monks, nor did he like to read scriptures and practice the Way. The Buddha admonished this monk: 'He should go to a quiet place to diligently practice, attain Arhatship, and possess the six supernatural powers.' English version: The monks were puzzled and asked the Buddha, 'World Honored One, your appearance in the world is truly extraordinary! How can such a wealthy man's son be settled in a quiet place, attain the path of Arhatship, and possess the six supernatural powers?' English version: The Buddha told the monks, 'It is not only today that he can be settled, but he has been settled in past lives as well.'

。」

諸比丘白佛言：「不審世尊！過去安立，其事云何？」

佛告諸比丘：「過去之時，有一仙人，在山林間。時世大旱，山中果蓏根莖枝葉，悉皆枯乾。爾時仙人，共兔親善，而語兔言：『我今欲入聚落乞食。』兔言：『莫去！當與汝食。』於是兔便自拾薪聚，又語仙人：『必受我食，天當降雨，汝三日住，華果還出，便可採食，莫趣人間。』作是語已，即大然火，投身著中。仙人見已，作是思惟：『此兔慈仁，我之善伴，為我食故，能捨身命，實是難事。』時彼仙人，生大苦惱，即取食之。菩薩為此難行苦行，釋提桓因，宮殿震動，而自念言：『今以何因緣？宮殿震動。』觀察知是兔能為難事，感其所為，即便降雨。仙人遂住，還食果蓏。爾時修習，得五神通。

「欲知爾時五通仙者，今比丘是。爾時兔者，今我身是也。我捨身故，使彼仙人住阿練若處，獲五神通；況我今日，不能令此比丘遠離眷屬，住阿練若處，得阿羅漢，獲六神通？」

（一二）善惡獼猴緣

佛在王舍城。諸比丘白佛言：「世尊！依止提婆達多，常得苦惱，依止如來世尊者，現得安樂，後生善處，得解脫道。」

佛告比丘言：「非但今日，乃往過去時，有二獼猴，各有五百眷屬

諸位比丘向佛陀請教說：『世尊，我們不明白，過去是如何安排的？』 佛陀告訴諸位比丘：『過去的時候，有一位仙人在山林中修行。當時世間大旱，山中的果實、塊莖、枝葉都枯乾了。那時，仙人和一隻兔子關係很好，兔子對仙人說：『我現在要到村落里去乞食。』兔子說：『不要去！我會給你食物。』於是兔子就自己撿來柴火堆積起來，又對仙人說：『你一定要吃我的食物，天就會下雨，你住三天，花果就會重新長出來，你就可以採摘食用，不要去人間。』說完，就點燃大火，投身其中。仙人看到后，這樣想：『這隻兔子真是慈悲仁愛，是我的好夥伴，爲了給我食物，竟然捨棄自己的生命，真是難得。』當時，仙人感到非常痛苦，就吃了兔子的肉。菩薩因為這種難行的苦行，使得釋提桓因的宮殿震動，他自己想：『現在是什麼原因？宮殿震動了。』觀察後知道是兔子做了難事，被它的行為所感動，就降下雨來。仙人於是就住了下來，重新食用果實。當時他修習，獲得了五種神通。 『想知道那時有五種神通的仙人，就是現在的這位比丘。那時那隻兔子，就是現在的我。我捨棄自己的身體，使得那位仙人住在阿蘭若處，獲得了五種神通；何況我今天，不能讓這些比丘遠離眷屬，住在阿蘭若處，得到阿羅漢果，獲得六種神通嗎？』 （十二）善惡獼猴的因緣 佛陀在王舍城。諸位比丘向佛陀請教說：『世尊！依止提婆達多，常常得到苦惱，依止如來世尊，現在得到安樂，將來會生到善處，得到解脫之道。』 佛陀告訴比丘們說：『不只是今天這樣，在過去的時候，有兩隻獼猴，各自有五百隻眷屬。』

The monks asked the Buddha, 'Venerable One, we do not understand, how was it arranged in the past?' The Buddha told the monks, 'In the past, there was an ascetic practicing in the mountains. At that time, there was a great drought, and the fruits, roots, stems, and leaves in the mountains all withered. Then, the ascetic was close to a rabbit, and the rabbit said to the ascetic, 'I am going to the village to beg for food.' The rabbit said, 'Don't go! I will give you food.' Then the rabbit gathered firewood and piled it up, and said to the ascetic, 'You must eat my food, and the sky will rain, you stay for three days, and the flowers and fruits will grow again, and you can pick them to eat, don't go to the human world.' After saying this, it lit a big fire and threw itself into it. When the ascetic saw this, he thought, 'This rabbit is truly compassionate and kind, it is my good companion, and it is willing to give up its life for my food, it is truly rare.' At that time, the ascetic felt very painful, and ate the rabbit's meat. Because of this difficult practice, the Bodhisattva caused Sakra's palace to shake, and he thought to himself, 'What is the reason now? The palace is shaking.' After observing, he knew that the rabbit had done a difficult thing, and was moved by its actions, so he sent down rain. The ascetic then stayed and ate the fruits again. At that time, he practiced and obtained five supernatural powers.' 'If you want to know who the ascetic with five supernatural powers was at that time, it is this monk now. The rabbit at that time, is me now. I gave up my body, so that the ascetic could live in the Aranya and obtain five supernatural powers; how much more so today, can I not cause these monks to leave their families, live in the Aranya, attain Arhatship, and obtain six supernatural powers?' (12) The Story of the Good and Evil Monkeys The Buddha was in Rajagriha. The monks asked the Buddha, 'Venerable One! Relying on Devadatta, we always suffer, but relying on the Tathagata, we now obtain happiness, and in the future, we will be born in good places and attain the path of liberation.' The Buddha told the monks, 'It is not only today that it is like this, but in the past, there were two monkeys, each with five hundred followers.'

。值迦尸王子游獵，圍將欲至。一善獼猴語一惡獼猴言：『我等今渡此河，可得免難。』惡獼猴言：『我不能渡。』善獼猴語諸獼猴言：『毗多羅樹枝桿極長。』即挽樹枝，渡五百眷屬。惡獼猴眷屬，以不渡故，即為王子之所獲得。爾時善獼猴者，我身是也。爾時惡獼猴者，提婆達多是。所將眷屬，爾時苦惱，今依止者，亦復如是。爾時依止我者，長夜受樂，現得名稱供養，將來得人天解脫。爾時依止提婆達多者，長夜受衰苦，現身得惡名稱，人不供養，將來墮三惡道。是故諸比丘，應當遠離惡知識，親近善知識。善知識者，長夜與人安隱快樂。以是之故，應當親近善知識。惡知識應當遠離，所以者何？惡知識者，能燒燋然，今世後世，眾苦集聚。」

（一三）佛以智水滅三火緣

有國名南方山，佛欲往彼國，于中路至一聚落宿。值彼聚落造作吉會，飲酒醉亂，不覺火起燒此聚落。諸人驚怕靡知所趣，各相謂言：「我等唯依憑佛，可免火難。」便白佛言：「世尊！愿見救濟。」

佛言：「一切眾生，皆有三火：貪慾、瞋怒、愚癡之火。我以智水，滅此三火。此言若實，此火當滅。」作是語已，火即時滅。諸人歡喜，信重於佛，佛為說法，得須陀洹道

現代漢語譯本：迦尸王子出遊打獵，包圍圈即將合攏。一隻善良的獼猴對一隻惡劣的獼猴說：『我們現在渡過這條河，就可以避免災難。』惡獼猴說：『我不能渡河。』善良的獼猴對其他獼猴說：『毗多羅樹的枝幹非常長。』於是就拉著樹枝，帶領五百個同伴渡過了河。惡獼猴和它的同伴因為沒有渡河，就被王子抓住了。當時那隻善良的獼猴，就是我的前身。當時那隻惡劣的獼猴，就是提婆達多。那些跟隨他的同伴，當時遭受苦難，現在依附他的人，也是如此。當時依附我的人，長久享受快樂，現在獲得名聲和供養，將來能夠獲得人天解脫。當時依附提婆達多的人，長久遭受衰敗和痛苦，現在身敗名裂，無人供養，將來會墮入三惡道。所以各位比丘，應當遠離惡知識，親近善知識。善知識，能夠長久地給人帶來安穩和快樂。因此，應當親近善知識。惡知識應當遠離，為什麼呢？因為惡知識，能夠像火焰一樣燃燒，使今生來世，各種痛苦聚集在一起。 現代漢語譯本：有一個國家叫南方山，佛陀想要去那個國家，在途中到達一個村落住宿。正好遇到那個村落正在舉辦喜慶的集會，人們飲酒醉亂，沒有察覺到火災發生，燒燬了整個村落。人們驚慌害怕，不知所措，互相說道：『我們只有依靠佛陀，才能免除火災。』於是就對佛陀說：『世尊！希望您能救救我們。』 現代漢語譯本：佛陀說：『一切眾生，都有三種火：貪慾之火、嗔怒之火、愚癡之火。我用智慧之水，熄滅這三種火。如果我所說的是真實的，那麼這場火災應當熄滅。』說完這話，火立刻就熄滅了。人們歡喜，對佛陀更加信服，佛陀為他們說法，他們都獲得了須陀洹道。

English version: Prince Kashi went hunting, and the encirclement was about to close. A good monkey said to a bad monkey, 'If we cross this river now, we can avoid disaster.' The bad monkey said, 'I cannot cross.' The good monkey said to the other monkeys, 'The branches of the Vitara tree are very long.' Then, pulling the branches, he led five hundred of his companions across the river. The bad monkey and his companions, because they did not cross, were captured by the prince. At that time, the good monkey was my past self. At that time, the bad monkey was Devadatta. Those who followed him suffered at that time, and those who rely on him now are the same. Those who relied on me at that time enjoyed happiness for a long time, now receive fame and offerings, and will attain liberation in the human and heavenly realms in the future. Those who relied on Devadatta at that time suffered decline and pain for a long time, now have a bad reputation, receive no offerings, and will fall into the three evil paths in the future. Therefore, all monks, should stay away from bad teachers and be close to good teachers. Good teachers can bring peace and happiness to people for a long time. Therefore, one should be close to good teachers. Bad teachers should be avoided, why? Because bad teachers can burn like flames, causing all kinds of suffering to accumulate in this life and the next. English version: There was a country called Southern Mountain. The Buddha wanted to go to that country, and on the way, he arrived at a village to stay overnight. It happened that the village was holding a festive gathering, and people were drunk and disorderly. They did not notice that a fire had started and burned down the entire village. People were terrified and did not know what to do. They said to each other, 'We can only rely on the Buddha to avoid the fire.' So they said to the Buddha, 'World Honored One! Please save us.' English version: The Buddha said, 'All sentient beings have three fires: the fire of greed, the fire of anger, and the fire of ignorance. I use the water of wisdom to extinguish these three fires. If what I say is true, then this fire should be extinguished.' After saying this, the fire immediately went out. The people were happy and had more faith in the Buddha. The Buddha preached to them, and they all attained the Srotapanna path.

。

諸比丘疑怪：「世尊出世，甚奇甚特！為此村落作大利益，聚落火滅，心垢亦滅。」

佛言：「非但今日為作利益，於過去世，亦曾為彼諸人，作大利益。」

諸比丘問言：「不審世尊過去利益，其事云何？」

佛言：「過去之世，雪山一面，有大竹林，多諸鳥獸，依彼林住。有一鸚鵡，名歡喜首。彼時林中，風吹兩竹，共相揩磨，其間火出，燒彼竹林，鳥獸恐怖，無歸依處。爾時鸚鵡，深生悲心，憐彼鳥獸，捉翅到水，以灑火上。悲心精勤故，感帝釋宮，令大震動。釋提桓因，以天眼觀，有何因緣，我宮殿動？乃見世間，有一鸚鵡，心懷大悲，欲救濟火，盡其身力，不能滅火。釋提桓因，即向鸚鵡所，而語之言：『此林廣大，數千萬里，汝之翅羽所取之水，不過數滴，何以能滅如此大火？』鸚鵡答言：『我心弘曠，精勤不懈，必當滅火；若盡此身，不能滅者，更受來身，誓必滅之。』釋提桓因，感其志意，為降大雨，火即得滅。

「爾時鸚鵡，今我身是也。爾時林中諸鳥獸者，今大聚落人民是也。我于爾時，為滅彼火，使其得安，今亦滅火，令彼得安

現代漢語譯本 眾比丘感到疑惑和驚奇：『世尊降生於世，真是非常奇特！為這個村落帶來了巨大的利益，不僅撲滅了火災，也清除了內心的污垢。』 佛陀說：『不僅是今天為他們帶來利益，在過去世，我也曾為這些人帶來巨大的利益。』 眾比丘問道：『不知世尊過去是如何利益他們的，具體情況是怎樣的呢？』 佛陀說：『在過去世，雪山的一側有一片茂盛的竹林，許多鳥獸都依附在那裡生活。其中有一隻鸚鵡，名叫歡喜首。當時，林中風吹動兩根竹子，互相摩擦，產生了火花，點燃了竹林，鳥獸們驚恐萬分，無處可逃。這時，鸚鵡深感悲憫，憐惜那些鳥獸，便用翅膀沾水，灑在火上。由於它悲憫之心和精勤努力，感動了帝釋宮，使之震動。帝釋天以天眼觀察，是什麼原因導致我的宮殿震動？於是看到世間有一隻鸚鵡，心懷大悲，想要救火，竭盡全力，卻無法撲滅大火。帝釋天便來到鸚鵡面前，對它說：『這片森林如此廣闊，綿延數千萬里，你翅膀所沾的水，不過幾滴，怎麼可能撲滅如此大火？』鸚鵡回答說：『我心胸寬廣，精勤不懈，必定能撲滅大火；如果這一世不能撲滅，我將轉世，發誓一定要撲滅它。』帝釋天被它的意志所感動，便降下大雨，火立刻就被撲滅了。 『當時的鸚鵡，就是現在的我。當時的林中鳥獸，就是現在這個大村落的人民。我當時爲了撲滅那場火，使他們得到安寧，現在也撲滅了火，使他們得到安寧。』

English version The monks were puzzled and amazed: 'It is truly remarkable that the World-Honored One has appeared in the world! He has brought great benefit to this village, not only extinguishing the fire but also cleansing the defilements of their hearts.' The Buddha said, 'It is not only today that I have brought them benefit; in past lives, I have also brought great benefit to these people.' The monks asked, 'We do not know how the World-Honored One benefited them in the past; what were the specific circumstances?' The Buddha said, 'In a past life, on one side of the Snowy Mountains, there was a lush bamboo forest where many birds and beasts lived. There was a parrot named Joyful Head. At that time, the wind blew two bamboo stalks in the forest, causing them to rub against each other, creating sparks that ignited the bamboo forest. The birds and beasts were terrified and had nowhere to escape. At this moment, the parrot felt deep compassion and pity for the birds and beasts. It dipped its wings in water and sprinkled it on the fire. Because of its compassionate heart and diligent efforts, it moved the palace of Indra, causing it to shake. Indra, with his divine eye, observed, 'What is the reason for my palace shaking?' He then saw that there was a parrot in the world, with a compassionate heart, trying to put out the fire, exerting all its strength, but unable to extinguish it. Indra then went to the parrot and said to it, 'This forest is so vast, stretching for tens of millions of miles. The water you carry on your wings is just a few drops; how can you possibly extinguish such a large fire?' The parrot replied, 'My heart is vast, and I am diligent and unyielding. I will surely extinguish the fire. If I cannot extinguish it in this life, I will be reborn and vow to extinguish it.' Indra was moved by its will and sent down a great rain, and the fire was immediately extinguished. 'The parrot at that time is who I am now. The birds and beasts in the forest at that time are the people of this large village now. I extinguished the fire at that time to bring them peace, and now I have also extinguished the fire to bring them peace.'

。」

又問：「復以何緣得見諦道？」

佛言：「此諸人民，迦葉佛時，受持五戒，由是因緣，今得見諦，獲須陀洹道。」

（一四）波羅㮈國有一長者子共天神感王行孝緣

如是我聞：

一時佛在舍衛國，告諸比丘言：「若有人慾得梵天王在家中者，能孝養父母，梵天即在家中。欲使帝釋在家中者，能孝養父母，即是帝釋在家中。欲得一切天神在家中者，但供養父母，當知一切天神已在家中。但能供養父母，便為和上已在家中。欲得阿阇梨在家中者，但供養父母，即是阿阇梨在其家中。若欲供養諸賢聖及佛，若供養父母，諸賢聖及佛即在家中。」

諸比丘言：「如來世尊！極為希有恭敬父母。」

佛言：「非但今日極為希有恭敬父母，於過去世亦曾希有恭敬父母。」

比丘問言：「過去恭敬，其事云何？」

佛言：「往昔波羅㮈國，有一貧人，唯生一子，然此一子，多有兒息，其家貧窮。時世饑儉，以其父母，生埋地中，養活兒子。鄰比問言：『汝父母為何所在？』答言：『我父母年老會當至死，我便埋之。以父母食分，欲養兒子，使得長大。』第二家聞，謂此是理，如此展轉，遍波羅㮈國，即以為法

現代漢語譯本 又問：『是因何緣才能得見真諦之道？』 佛說：『這些人，在迦葉佛時期，受持五戒，因為這個因緣，現在得見真諦，獲得須陀洹道。』 （一四）波羅奈國有一位長者的兒子，因孝行感動天神和國王的故事 我是這樣聽說的： 一時，佛陀在舍衛國，告訴眾比丘：『如果有人想讓梵天王在家中，只要能孝養父母，梵天王就在家中。如果想讓帝釋在家中，只要能孝養父母，帝釋就在家中。如果想讓一切天神在家中，只要供養父母，就應當知道一切天神已經在你家中。只要能供養父母，就等於和尚已經在你家中。如果想讓阿阇梨在家中，只要供養父母，阿阇梨就在你家中。如果想供養諸位賢聖和佛，只要供養父母，諸位賢聖和佛就在你家中。』 眾比丘說：『如來世尊！您真是太稀有難得了，如此恭敬父母。』 佛說：『不只是今天我如此稀有難得地恭敬父母，在過去世我也曾如此稀有難得地恭敬父母。』 比丘問道：『過去恭敬父母的事蹟是怎樣的呢？』 佛說：『過去在波羅奈國，有一個貧窮的人，只生了一個兒子，而這個兒子又有很多子女，家裡非常貧窮。當時正值饑荒，他竟然把父母活埋在土裡，用父母的食物來養活兒子。鄰居問他：『你的父母在哪裡？』他回答說：『我的父母年老了，終究會死，我就把他們埋了。用父母的食物，想要養活兒子，讓他長大。』第二家聽到后，認為這是合理的，就這樣傳遍了波羅奈國，大家都把這當成了規矩。

English version Then they asked: 『By what cause and condition can one attain the path of seeing the truth?』 The Buddha said: 『These people, during the time of Kasyapa Buddha, upheld the five precepts. Because of this cause and condition, they now see the truth and attain the path of Srotapanna.』 (14) The story of a son of an elder in the country of Varanasi who moved the gods and the king with his filial piety Thus have I heard: At one time, the Buddha was in Shravasti, and told the monks: 『If someone wishes to have Brahma King in their home, if they can be filial to their parents, Brahma King is in their home. If they wish to have Indra in their home, if they can be filial to their parents, Indra is in their home. If they wish to have all the gods in their home, if they just make offerings to their parents, they should know that all the gods are already in their home. If they can just make offerings to their parents, it is as if the Upadhyaya is already in their home. If they wish to have the Acharya in their home, if they just make offerings to their parents, the Acharya is in their home. If they wish to make offerings to all the sages and the Buddha, if they make offerings to their parents, all the sages and the Buddha are in their home.』 The monks said: 『World Honored One! You are extremely rare and admirable in your reverence for your parents.』 The Buddha said: 『It is not only today that I am so rare and admirable in my reverence for my parents, but in past lives I have also been so rare and admirable in my reverence for my parents.』 The monks asked: 『What were the past deeds of reverence?』 The Buddha said: 『In the past, in the country of Varanasi, there was a poor man who had only one son, and this son had many children, and the family was very poor. At that time, there was a famine, and he actually buried his parents alive in the ground, using their food to feed his son. The neighbors asked him: 『Where are your parents?』 He replied: 『My parents are old and will eventually die, so I buried them. I want to use their food to feed my son and let him grow up.』 The second family heard this and thought it was reasonable, and it spread throughout Varanasi, and everyone took it as the norm.

。復有一長者，亦生一子，此子聞之，以為非是，即作是念：『當作何方便，卻此非法？』遂白父言：『父今可應遠行學讀，使知經論。』其父便去，少得學讀，而便還家。年轉老大，子為掘地，作好屋舍，以父著中，與好飲食。作是思惟：『誰當共我，除此非法？』天神現身，而語之言：『我今與汝，以為伴侶。』天神䟽紙，問王四事：『若能解此䟽上事者，為汝擁護，若不解者，卻後七日，當破王頭令作七分。四種問者：一者、何物是第一財。二者、何物最為樂。三者、何物味中勝。四者、何物壽最長。榜著王門上。』

「國王得已，促問國中：『誰解此者？若有解者，欲求何事，皆滿所愿。』長者子取此文書，解其義言：『信為第一財，正法最為樂，實語第一味，智慧命第一。』解此義已，還著王門頭。天神見已，心大歡喜，王亦大歡喜。王問長者子言：『誰教汝此語？』答言：『我父教我。』王言：『汝父安在？』長者子言：『愿王施無畏！我父實老，違國法故，藏著地中。愿聽臣所說。大王！父母恩重，猶如天地，懷抱十月，推干去濕，乳哺養大，教授人事。此身成立，皆由父母，得見日月，生活所作。父母之力，假使左肩擔父，右肩擔母，行至百年複種種供養，猶不能報父母之恩

現代漢語譯本：又有一位長者，也生了一個兒子。這個兒子聽說了這件事，認為這是不對的，就想：『應該用什麼辦法，來阻止這種不合法的行為呢？』於是告訴父親說：『父親您現在可以應該遠行去學習讀書，以便了解經書和理論。』他的父親就去了，稍微學了一些讀書的知識，就回家了。年紀漸漸大了，兒子就挖地，建造了很好的房屋，讓父親住在裡面，給他好的飲食。他心想：『誰能和我一起，去除這種不合法的行為呢？』天神現身，對他說：『我現在和你一起，作為你的夥伴。』天神寫了一張紙，問國王四個問題：『如果能解答這張紙上的問題，我就保護你，如果不能解答，七天之後，我就把你的頭打破成七份。這四個問題是：第一，什麼是第一財富？第二，什麼是最大的快樂？第三，什麼味道最好？第四，什麼是壽命最長？』天神把榜文貼在王宮的門上。 國王得到榜文后，立即在全國詢問：『誰能解答這些問題？如果有人能解答，想要什麼，我都滿足他的願望。』長者的兒子取下這張文書，解釋其中的含義說：『信仰是第一財富，正法是最大的快樂，真實的話語是最好的味道，智慧是第一壽命。』解釋完這些含義后，又把榜文貼回王宮的門上。天神看到后，心裡非常高興，國王也非常高興。國王問長者的兒子說：『是誰教你這些話的？』回答說：『是我父親教我的。』國王說：『你父親在哪裡？』長者的兒子說：『希望大王不要害怕！我的父親確實老了，因為違反了國家的法律，所以藏在地下的房屋裡。希望聽我說。大王！父母的恩情深重，就像天地一樣，懷胎十個月，把乾的讓給孩子，把濕的拿走，用乳汁餵養長大，教導孩子做人做事。我們能有現在的身體，都是因為父母，才能看到日月，才能生活和工作。父母的恩情，即使左肩扛著父親，右肩扛著母親，行走一百年，再用各種各樣的東西供養，也無法報答父母的恩情。』

English version: Moreover, there was another elder who also had a son. This son, upon hearing of this matter, thought it was wrong and pondered, 'What means should I employ to stop this unlawful practice?' He then said to his father, 'Father, you should now travel far to study and read, so that you may understand the scriptures and doctrines.' His father then went, learned a little about reading, and returned home. As he grew older, the son dug the ground and built a fine house, placing his father inside and providing him with good food. He thought, 'Who will join me in removing this unlawful practice?' A celestial being appeared and said to him, 'I will now be with you as your companion.' The celestial being wrote on a piece of paper and asked the king four questions: 'If you can answer the questions on this paper, I will protect you; if you cannot, after seven days, I will break your head into seven pieces. The four questions are: First, what is the greatest wealth? Second, what is the greatest joy? Third, what is the best taste? Fourth, what is the longest life?' The celestial being posted the notice on the king's gate. Upon receiving the notice, the king immediately asked throughout the kingdom, 'Who can answer these questions? If anyone can answer, whatever they desire, I will fulfill their wishes.' The elder's son took the document and explained its meaning, saying, 'Faith is the greatest wealth, the true Dharma is the greatest joy, truthful words are the best taste, and wisdom is the longest life.' After explaining these meanings, he posted the notice back on the king's gate. The celestial being, upon seeing this, was greatly pleased, and the king was also very pleased. The king asked the elder's son, 'Who taught you these words?' He replied, 'My father taught me.' The king said, 'Where is your father?' The elder's son said, 'I hope Your Majesty will not be afraid! My father is indeed old, and because he violated the laws of the kingdom, he is hidden in a house underground. I hope you will listen to what I have to say. Your Majesty! The kindness of parents is as profound as heaven and earth. They carry us for ten months, give us the dry places and take the wet, feed us with their milk, and teach us how to live. Our bodies are formed because of our parents, we can see the sun and moon, and we can live and work. The kindness of parents, even if one were to carry their father on their left shoulder and their mother on their right shoulder, and walk for a hundred years, and offer all kinds of things, one still could not repay the kindness of parents.'

。』時王問言：『汝欲求何等？』答言：『更無所求，唯愿大王去此惡法。』王可其言。宣下國內：『若有不孝于父母者，當重治其罪。』

「欲知爾時長者子，今我身是也。我于爾時，為彼一國，除去惡法，成就孝順之法，以此因緣自致成佛，是以今日，亦復讚歎孝順之法也。」

（一五）迦尸國王白香象養盲父母並和二國緣

昔佛在舍衛國，告諸比丘言：「有八種人，應決定施，不復生疑。父母以佛及弟子，遠來之人，遠去之人，病人，看病者。」

諸比丘白佛言：「如來世尊！甚奇甚特！于父母所，常讚歎恭敬。」

佛言：「我非但今日，過去已來，恒尊重恭敬。」

諸比丘問言：「尊重讚歎，其事云何？」

佛言：「過去久遠，有二國王，一是迦尸國王，二是比提醯國王。比提醯王，有大香象，以香象力，摧伏迦尸王軍。迦尸王作是念言：『我今云何當得香象，摧伏比提醯王軍？』時有人言：『我見山中有一白香象。』王聞此已，即便募言：『誰能得彼香象者，我當重賞。』有人應募，多集軍眾，往取彼象。像思惟言：『若我遠去，父母盲老，不如調順往至王所。』爾時眾人，便將香象，向于王邊

現代漢語譯本：當時國王問道：『你想要什麼？』回答說：『我別無所求，只希望大王廢除這種惡法。』國王同意了他的請求。於是向全國頒佈命令：『如果有不孝順父母的人，將嚴懲其罪。』 『想知道那時的長者子是誰嗎？就是現在的我。我當時爲了那個國家，廢除了惡法，成就了孝順的法，因為這個因緣自己成就了佛果，所以今天，我也同樣讚歎孝順的法。』 （一五）迦尸國王白香象贍養盲父母並和解兩國恩怨的因緣 過去佛在舍衛國時，告訴眾比丘說：『有八種人，應該決定佈施，不再疑惑。他們是父母、佛和弟子、遠道而來的人、遠道離去的人、病人、照顧病人的人。』 眾比丘對佛說：『如來世尊！真是太奇特了！您對於父母，總是讚歎恭敬。』 佛說：『我不僅僅是今天這樣，過去以來，一直都尊重恭敬。』 眾比丘問道：『您尊重讚歎，這事是怎麼回事呢？』 佛說：『過去很久以前，有兩位國王，一位是迦尸國王，一位是比提醯國王。比提醯王有一頭大香象，憑藉香象的力量，擊敗了迦尸王的軍隊。迦尸王心想：『我現在要怎樣才能得到香象，擊敗比提醯王的軍隊呢？』當時有人說：『我看見山中有一頭白香象。』國王聽到后，就立刻招募說：『誰能得到那頭香象，我將重重賞賜。』有人應募，聚集了許多軍隊，前去抓捕那頭象。像心想：『如果我遠走，父母年老眼盲，不如順從地前往國王那裡。』當時眾人，便將香像帶到了國王身邊。

English version: At that time, the king asked, 'What do you desire?' He replied, 'I desire nothing else, only that the great king abolish this evil law.' The king agreed to his request. He then issued a decree throughout the country: 'If anyone is unfilial to their parents, they shall be severely punished.' 'Do you want to know who that elder's son was at that time? It was I myself. At that time, for the sake of that country, I abolished the evil law and established the law of filial piety. Because of this cause, I myself attained Buddhahood. Therefore, today, I also praise the law of filial piety.' (15) The Story of King Kashi's White Elephant Caring for Blind Parents and Reconciling Two Kingdoms In the past, when the Buddha was in Shravasti, he told the monks, 'There are eight kinds of people to whom one should definitely give alms without doubt. They are parents, the Buddha and his disciples, those who come from afar, those who depart afar, the sick, and those who care for the sick.' The monks said to the Buddha, 'World Honored One! How wondrous and extraordinary! You always praise and respect parents.' The Buddha said, 'It is not only today that I do this; since the past, I have always respected and honored them.' The monks asked, 'How is it that you respect and praise them?' The Buddha said, 'In the distant past, there were two kings, one was King Kashi, and the other was King Bitihi. King Bitihi had a great fragrant elephant, and with the power of the fragrant elephant, he defeated King Kashi's army. King Kashi thought, 'How can I obtain a fragrant elephant now to defeat King Bitihi's army?' At that time, someone said, 'I saw a white fragrant elephant in the mountains.' Upon hearing this, the king immediately recruited, saying, 'Whoever can obtain that fragrant elephant, I will reward them handsomely.' Someone responded to the recruitment, gathered many troops, and went to capture the elephant. The elephant thought, 'If I go far away, my parents will be old and blind. It is better to obediently go to the king.' At that time, the people brought the fragrant elephant to the king.'

。王大歡喜，為作好屋，氍氀𣰅㲪，敷著其下，與諸伎女，彈琴鼓瑟，以娛樂之。與象飲食，不肯食之。時守像人來白王言：『象不肯食。』王自向象所。上古畜生，皆能人語。王問象言：『汝何故不食？』象答言：『我有父母，年老眼盲，無與水草者。父母不食，我云何食？』象白王言：『我欲去者，王諸軍眾，無能遮我，但以父母盲老，順王來耳。王今見聽還去，供養終其年壽，自當還來。』王聞此語，極大歡喜。『我等便是人頭之象，此象乃是象頭之人。』先迦尸國人，惡賤父母，無恭敬心，因此象故，王即宣令一切國內：『若不孝養恭敬父母者，當與大罪。』尋即放象還父母所，供養父母，隨壽長短，父母喪亡，還來王所。

「王得白象，甚大歡喜，即時莊嚴，欲伐彼國。像語王言：『莫與斗諍，凡斗諍法，多所傷害。』王言：『彼欺凌我。』象言：『聽我使往，令彼怨敵不敢欺侮。』王言：『汝若去者，或能不還。』答言：『無能遮我使不還者。』象即於是往彼國中。比提醯王聞象來至，極大歡喜，自出往迎，既見像已，而語之言：『即住我國。』象白王言：『不得即住，我立身以來，不違言誓，先許彼王，當還其國

現代漢語譯本：國王非常高興，為大象建造了漂亮的房屋，鋪上毛毯，讓它住在下面，並與眾多歌舞伎女一起，彈琴鼓瑟，以此來娛樂它。給大象食物，它卻不肯吃。這時，飼養大象的人來向國王稟告說：『大象不肯吃東西。』國王親自來到大象所在的地方。上古時代的畜生，都能說人話。國王問大象說：『你為什麼不吃東西？』大象回答說：『我有父母，年老眼盲，沒有人給它們水草。父母不吃，我怎麼能吃？』大象對國王說：『我如果想走，你們的軍隊沒有人能攔住我，只是因為父母年老眼盲，才順從國王來到這裡。如果國王現在允許我回去，供養他們直到他們去世，我自然會再回來。』國王聽了這話，非常高興，說：『我們簡直是長著人頭的畜生，這頭大象才是長著象頭的人啊。』先前迦尸國的人，厭惡輕賤父母，沒有恭敬之心，因為這頭大象的緣故，國王就下令全國：『如果不孝敬父母的，要處以重罪。』隨即放走大象，讓它回到父母身邊，供養父母，直到他們去世，父母去世后，大象又回到國王那裡。 國王得到白象，非常高興，立刻準備好軍隊，想要攻打那個國家。大象對國王說：『不要與他們爭鬥，凡是爭鬥，都會造成很多傷害。』國王說：『他們欺負我。』大象說：『讓我去一趟，讓那些仇敵不敢再欺負您。』國王說：『你如果去了，或許就不會回來了。』大象回答說：『沒有人能阻止我不回來。』大象於是就去了那個國家。比提醯國王聽說大象來了，非常高興，親自出來迎接，見到大象后，對它說：『就住在我這裡吧。』大象對國王說：『我不能住在這裡，我自從立身以來，從不違背誓言，我已經答應了那個國王，要回到他的國家。』

English version: The king was overjoyed and built a beautiful house for the elephant, spreading rugs underneath for it to live on. He had many female entertainers play music on zithers and lutes to amuse it. He offered the elephant food, but it refused to eat. At this time, the elephant keeper came to report to the king, saying, 'The elephant refuses to eat.' The king went to the place where the elephant was. In ancient times, animals could all speak human language. The king asked the elephant, 'Why do you not eat?' The elephant replied, 'I have parents, old and blind, with no one to provide them with water and grass. If my parents do not eat, how can I eat?' The elephant said to the king, 'If I wanted to leave, none of your armies could stop me, but I came to the king because my parents are old and blind. If the king now allows me to return, I will care for them until they die, and then I will naturally return.' Upon hearing this, the king was extremely pleased, saying, 'We are like beasts with human heads, while this elephant is like a human with an elephant's head.' Previously, the people of Kashi despised their parents and had no respect for them. Because of this elephant, the king immediately issued a decree throughout the country: 'Those who do not show filial piety and respect to their parents will be severely punished.' He then released the elephant to return to its parents, where it cared for them until they passed away. After their death, the elephant returned to the king. The king, having obtained the white elephant, was very happy and immediately prepared his army, intending to attack that country. The elephant said to the king, 'Do not engage in conflict, for all conflicts cause much harm.' The king said, 'They have bullied me.' The elephant said, 'Let me go, and I will make those enemies not dare to bully you again.' The king said, 'If you go, perhaps you will not return.' The elephant replied, 'No one can stop me from returning.' The elephant then went to that country. King Bitihi, upon hearing that the elephant had arrived, was very pleased and came out to greet it. Upon seeing the elephant, he said to it, 'Stay here in my country.' The elephant said to the king, 'I cannot stay here. Since I have been alive, I have never broken a vow. I have already promised that king that I would return to his country.'

。汝二國王，應除怨惡自安其國，豈不快乎？』即說偈言：

「『得勝增長怨，　　負則益憂苦， 　　不諍勝負者，　　其樂最第一。』

「爾時此象，說此偈已，即還迦尸國。從是以後，二國和好。

「爾時迦尸國王，今波斯匿王是。比提醯王，阿阇世王是。爾時白象，今我身是也。由我爾時孝養父母故，令多眾生亦孝養父母，爾時能使二國和好，今日亦爾。」

（一六）波羅㮈國弟微諫兄遂徹承相勸王教化天下緣

昔者世尊，語諸比丘：「當知往昔波羅㮈國，有不善法，流行於世。父年六十，與著敷屢，使守門戶。爾時有兄弟二人，兄語弟言：『汝與父敷屢，使令守門。』屋中唯一敷屢，小弟便截半與父，而白父言：『大兄與父，非我所與。大兄教父使守門。』兄語弟言：『何不盡與敷屢，截半與之？』弟答言：『適有一敷屢，不截半與，后更何處得？』兄問言：『更欲與誰？』弟言：『豈可得不留與兄耶？』兄言：『何以與我？』弟言：『汝當年老，汝子亦當安汝置於門中。』兄聞此語驚愕曰：『我亦當如是耶？』弟言：『誰當代兄？』便語兄言：『如此惡法，宜共除舍。』兄弟相將，共至輔相所，以此言論，向輔相說。輔相答言：『實爾，我等亦共有老

『你們兩位國王，應該消除怨恨，使自己的國家安定，難道不是很快樂嗎？』於是說了偈語： 『得勝會增長怨恨，失敗則會增加憂愁痛苦，不爭勝負的人，他的快樂才是最第一的。』 『當時這頭象，說完這偈語后，就回到了迦尸國。從此以後，兩國和好。』 『當時的迦尸國王，就是現在的波斯匿王。比提醯王，就是阿阇世王。當時的白象，就是我現在的身體。因為我當時孝順父母的緣故，使得許多眾生也孝順父母，當時能夠使兩國和好，今天也是這樣。』 （一六）波羅㮈國弟弟委婉勸諫哥哥，最終丞相也勸諫國王教化天下的因緣 過去世尊告訴眾比丘：『你們應當知道，往昔波羅㮈國，有不好的風俗，在世間流行。父親到了六十歲，就給他鋪上草蓆，讓他守著門戶。當時有兄弟二人，哥哥對弟弟說：『你給父親鋪上草蓆，讓他守門。』屋裡只有一張草蓆，弟弟就截了一半給父親，並且告訴父親說：『哥哥給父親的，不是我給的。哥哥教父親守門。』哥哥對弟弟說：『為什麼不把整張草蓆都給父親，卻要截一半給他？』弟弟回答說：『如果只有一張草蓆，不截一半給他，以後又從哪裡得到呢？』哥哥問說：『還想給誰呢？』弟弟說：『難道可以不留給哥哥嗎？』哥哥說：『為什麼要給我呢？』弟弟說：『你將來年老的時候，你的兒子也會把你安置在門口。』哥哥聽到這話，驚愕地說：『我也會這樣嗎？』弟弟說：『誰能代替哥哥呢？』於是告訴哥哥說：『這種惡俗，應該一起去除。』兄弟倆一起到丞相那裡，把這些話告訴了丞相。丞相回答說：『確實是這樣，我們也有年老

'You two kings, should eliminate resentment and secure your own countries, wouldn't that be joyful?' Then he spoke a verse: 'Victory increases resentment, defeat increases sorrow and suffering, those who do not contend for victory or defeat, their joy is the most supreme.' 'At that time, this elephant, after speaking this verse, returned to the kingdom of Kasi. From then on, the two countries were reconciled.' 'The king of Kasi at that time is now King Pasenadi. King Bidehi was King Ajatasattu. The white elephant at that time is my present body. Because I was filial to my parents at that time, I caused many beings to also be filial to their parents. At that time, I was able to reconcile the two countries, and it is the same today.' (16) The story of how a younger brother in the kingdom of Varanasi subtly advised his elder brother, and eventually the prime minister also advised the king to teach the world In the past, the World Honored One told the monks: 'You should know that in the past, in the kingdom of Varanasi, there was an evil custom that was prevalent in the world. When a father reached the age of sixty, he would be given a mat to sit on and made to guard the gate. At that time, there were two brothers. The elder brother said to the younger brother: 'You give father a mat to sit on and make him guard the gate.' There was only one mat in the house, so the younger brother cut it in half and gave it to his father, and told his father: 'The one given to you by my elder brother is not given by me. My elder brother told you to guard the gate.' The elder brother said to the younger brother: 'Why didn't you give the whole mat to father, but cut it in half?' The younger brother replied: 'If there is only one mat, and I don't cut it in half, where will I get another one later?' The elder brother asked: 'Who else do you want to give it to?' The younger brother said: 'Can I not keep it for my elder brother?' The elder brother said: 'Why give it to me?' The younger brother said: 'When you are old in the future, your son will also place you at the gate.' The elder brother was shocked to hear this and said: 'Will I also be like this?' The younger brother said: 'Who can replace you?' Then he told his elder brother: 'This evil custom should be eliminated together.' The two brothers went together to the prime minister and told him about this. The prime minister replied: 'Indeed, we also have old

。』輔相啟王，王可此語。宣令國界，孝養父母，斷先非法，不聽更爾。」

（一七）梵摩達夫人妒忌傷子法護緣

佛在王舍城，語提婆達多言：「我恒深心慈念于汝，及身口意于汝無惡，今可共懺。」提婆達多，罵詈而去。

諸比丘言：「云何如來慈心若此，提婆達多，反更惡罵？」

佛言：「非但今日。於過去時，波羅㮈國，有王名梵摩達，夫人名不善意，有子法護，聰明慈仁，就師教學。時梵摩王，將諸婇女，于園苑中而行，遊戲安樂，以飲殘酒，送與夫人。夫人瞋恚，而作是言：『我寧刺法護咽中，取血而飲，不飲此酒。』王聞是語，瞋恚而言：『學中喚法護來。』法護來已，欲割其咽。子白父言：『我無過罪，王唯有一子，何為殺我？』王言：『我不殺汝，汝母意耳。能白汝母懺悔，令彼歡喜，終不殺汝。』兒即向母懺悔，而作是言：『唯有我一子，亦無過罪，何為殺我？』母不受悔，便刺兒咽，與血使飲。」

佛言：「爾時父王，拘迦離是也。彼時母者，提婆達多是。彼時子者，我身是也。我于爾時，都無噁心，不受我悔，今日亦爾，不受我悔

『輔臣勸諫君王，君王可以這樣說。向全國頒佈命令，孝順贍養父母，廢除以前不合法的規定，不允許再像以前那樣。』 （一七）梵摩達夫人因嫉妒傷害兒子法護的因緣 佛陀在王舍城，對提婆達多說：『我一直都以慈悲之心對待你，身口意都沒有對你做過壞事，現在我們可以一起懺悔。』提婆達多卻謾罵著離開了。 眾比丘說：『為什麼如來如此慈悲，提婆達多反而更加惡語相向呢？』 佛陀說：『不只是今天這樣。在過去的時候，波羅奈國有一位國王名叫梵摩達，他的夫人名叫不善意，他們有一個兒子叫法護，聰明仁慈，跟隨老師學習。當時梵摩王帶著眾多宮女，在園林中游玩，享樂，把喝剩下的酒送給夫人。夫人很生氣，就說：『我寧願刺破法護的喉嚨，取血來喝，也不喝這酒。』國王聽到這話，生氣地說：『到學堂把法護叫來。』法護來了之後，國王想要割斷他的喉嚨。兒子對父親說：『我沒有過錯，大王只有一個兒子，為什麼要殺我？』國王說：『我不是要殺你，是你母親的意思。你能向你母親懺悔，讓她高興，我就不殺你。』兒子就向母親懺悔，並說：『我只有這一個兒子，也沒有過錯，為什麼要殺我？』母親不接受懺悔，就刺破兒子的喉嚨，把血給他喝。』 佛陀說：『當時的父王，就是拘迦離。當時的母親，就是提婆達多。當時的兒子，就是我的前身。我當時，完全沒有惡意，她不接受我的懺悔，今天也是這樣，不接受我的懺悔。』

'The ministers advised the king, and the king could say this: 'Issue an order throughout the kingdom to be filial to parents, abolish the previous illegal rules, and do not allow things to be as they were before.' (17) The story of Queen Vammada's jealousy and harm to her son, Dharmapala The Buddha was in Rajagriha, and said to Devadatta, 'I have always treated you with a compassionate heart, and have never done anything bad to you in body, speech, or mind. Now we can repent together.' Devadatta, however, cursed and left. The monks said, 'Why is it that the Tathagata is so compassionate, yet Devadatta responds with even more abuse?' The Buddha said, 'It is not just today. In the past, in the kingdom of Varanasi, there was a king named Vammada, and his queen was named Dushtabuddhi. They had a son named Dharmapala, who was intelligent and kind, and was studying with a teacher. At that time, King Vammada was with many palace women, enjoying himself in the garden, and he sent the leftover wine to the queen. The queen was very angry and said, 'I would rather pierce Dharmapala's throat and drink his blood than drink this wine.' When the king heard this, he angrily said, 'Call Dharmapala from the school.' After Dharmapala arrived, the king wanted to cut his throat. The son said to his father, 'I have done nothing wrong. You only have one son, why do you want to kill me?' The king said, 'I am not going to kill you, it is your mother's intention. If you can repent to your mother and make her happy, I will not kill you.' The son then repented to his mother, saying, 'I am your only son, and I have done nothing wrong, why do you want to kill me?' The mother did not accept his repentance, and pierced her son's throat, giving him the blood to drink.' The Buddha said, 'The king at that time was Kokalika. The mother at that time was Devadatta. The son at that time was my past self. At that time, I had no ill intentions at all, and she did not accept my repentance, and it is the same today, she does not accept my repentance.'

。我于爾時，雖為所殺，都無一念瞋恨之心，況於今日，而當忿恚有噁心也？」

（一八）駝驃比丘被謗緣

昔有比丘，名曰駝驃，有大力士力。出家精勤，得阿羅漢，威德具足，恒營僧事，五指出光，而賦眾僧種種敷具。由是佛說營事第一。彌多比丘，自薄福德，當次會處，飲食粗惡，乃反恚言：「若此駝驃，料理僧事，我終不得好食自活，當設方便。」彌多有姊，作比丘尼，往共相教謗于駝驃，乃至滿三。駝驃厭惡，即升虛空，作十八變，入火光三昧，于虛空中，如火焰滅，無有屍骸。「誹謗貪嫉，能使賢聖猶尚滅身，況復凡夫？是以智者，當慎誹謗，莫輕言說。」

時諸比丘即便問佛：「駝驃比丘有何因緣，而被誹謗？復以何因緣，得是大力？復以何因緣，逮得羅漢？」

佛言：「過去世時，人壽二萬歲時，有佛名曰迦葉。爾時迦葉佛法中，有年少比丘，面目端正，顏色美妙。彼年少比丘，乞食未還，有一少婦，惑著是色，看此比丘，眼不捨離。駝驃比丘時為食監，會見此婦隨逐比丘，目不暫舍，即便謗言：『此女必與彼比丘通。』由是因緣，墮三惡道，受苦無量，乃至今日，餘殃不盡，猶被誹謗

現代漢語譯本：我那時，即使被殺，都沒有一絲一毫的嗔恨之心，更何況是今天，怎麼會憤怒而生出惡念呢？ （一八）駝驃比丘被誹謗的因緣 過去有一位比丘，名叫駝驃，他有大力士般的力量。出家后精進修行，證得阿羅漢果位，威德具足，經常管理僧團事務，五指能發出光芒，為眾僧提供各種敷具。因此，佛陀稱讚他為管理僧團事務第一。彌多比丘，因為自己福德淺薄，輪到他值班時，得到的飲食粗劣，反而怨恨說：『如果這個駝驃管理僧團事務，我終究得不到好的食物來維持生活，我一定要想辦法對付他。』彌多有個姐姐，做了比丘尼，就去和她一起商量誹謗駝驃，甚至誹謗了三次。駝驃厭惡至極，就升到空中，示現十八種變化，進入火光三昧，在虛空中，像火焰熄滅一樣，沒有留下屍骸。『誹謗和貪嫉，能使賢聖之人尚且滅身，更何況是凡夫呢？因此，有智慧的人，應當謹慎誹謗，不要輕易說話。』 當時，眾比丘就問佛陀：『駝驃比丘有什麼因緣，會被人誹謗？又是什麼因緣，得到如此大的力量？又是什麼因緣，證得阿羅漢果位？』 佛陀說：『在過去世，人們壽命有兩萬歲的時候，有一位佛名叫迦葉。當時迦葉佛的教法中，有一位年輕的比丘，面容端正，容貌美好。這位年輕的比丘，乞食未歸，有一位婦女，被他的美色所迷惑，看著這位比丘，眼睛不肯離開。駝驃比丘當時是負責飲食的監事，看到這位婦女跟隨著比丘，眼睛片刻不離，就誹謗說：『這個女人一定和那個比丘有染。』因為這個因緣，墮入三惡道，受苦無量，直到今天，餘下的罪業還沒有消盡，仍然被人誹謗。

English version: At that time, even if I had been killed, I would not have had a single thought of anger, let alone today, how could I be angry and have evil thoughts? (18) The Cause of the Slander of the Bhikkhu Tuppiya In the past, there was a bhikkhu named Tuppiya, who had the strength of a great warrior. After leaving home, he practiced diligently and attained the state of an Arhat, possessing great virtue and power. He often managed the affairs of the Sangha, and his five fingers could emit light, providing various furnishings for the monks. Therefore, the Buddha praised him as the best in managing the affairs of the Sangha. The bhikkhu Mita, because of his own shallow merits, received poor food when it was his turn to be on duty. Instead, he resented it, saying, 'If this Tuppiya manages the affairs of the Sangha, I will never get good food to live on. I must find a way to deal with him.' Mita had a sister who became a bhikkhuni, and she went to conspire with her to slander Tuppiya, even slandering him three times. Tuppiya was extremely disgusted, so he ascended into the sky, manifested eighteen transformations, entered the fire-light samadhi, and in the void, like a flame extinguished, he left no remains. 'Slander and jealousy can cause even the virtuous to perish, let alone ordinary people? Therefore, wise people should be careful of slander and not speak lightly.' At that time, the bhikkhus asked the Buddha, 'What was the cause of the slander of the bhikkhu Tuppiya? What was the cause of his great strength? And what was the cause of his attainment of Arhatship?' The Buddha said, 'In the past, when people's lifespans were 20,000 years, there was a Buddha named Kasyapa. At that time, in the teachings of Buddha Kasyapa, there was a young bhikkhu with a handsome face and beautiful appearance. This young bhikkhu had not yet returned from begging for alms, and a woman was captivated by his beauty, looking at this bhikkhu with eyes that would not leave him. The bhikkhu Tuppiya was in charge of food at the time, and seeing this woman following the bhikkhu, her eyes not leaving him for a moment, he slandered him, saying, 'This woman must be having an affair with that bhikkhu.' Because of this cause, he fell into the three evil realms, suffering immeasurably. Even today, the remaining karmic effects have not been exhausted, and he is still being slandered.'

。又以過去迦葉佛時出家學道，今得羅漢；以其過去經營僧事，驢馱米麵，溺於深泥，即能挽出，緣是之故，得力士力。」

（一九）離越被謗緣

昔罽賓國，有離越阿羅漢，山中坐禪。有一人失牛，追逐軌跡，逕至其所。爾時離越煮草染衣，衣自然變作牛皮，染汁變成為血，所煮染草變成牛肉，所持缽盂變成牛頭。牛主見已，即捉收縛，將詣于王。王即付獄中，經十二年，恒為獄監，飼馬除糞。離越弟子，得羅漢者，有五百人，觀覓其師，不知所在，業緣欲盡。有一弟子，見師乃在罽賓獄中，即來告王：「我師離越，在王獄中，愿為斷理。」王即遣人，就獄檢校。王人至獄，唯見有人，威色憔悴，鬚髮極長，而為獄監，飼馬除糞。還白王言：「獄中都無沙門道士，唯有獄卒比丘。」弟子復白王言：「愿但設教，諸有比丘，悉聽出獄。」王即宣令諸有道人，悉皆出獄。尊者離越，于其獄中，鬚髮自落，袈裟著身，踴在虛空，作十八變。王見是事，嘆未曾有，五體投地，白尊者言：「愿受我懺悔。」即時來下，受王懺悔。

王即問言：「以何業緣，在於獄中，受苦經年？」尊者答言：「我于往昔，亦曾失牛，隨逐軌跡，經一山中，見辟支佛獨處坐禪，即便誣謗，至一日一夜

還有一位，在過去迦葉佛時期出家修道，如今已證得羅漢果位；因為他過去經營僧團事務，曾用驢馱米麵，陷入深泥中，他能將驢拉出來，因為這個因緣，所以獲得了力士般的力量。 從前，在罽賓國，有一位名叫離越的阿羅漢，在山中坐禪。有一個人丟了牛，追尋軌跡，一直到了他所在的地方。當時，離越正在煮草染衣服，衣服自然變成了牛皮，染汁變成了血，煮的染草變成了牛肉，他拿的缽盂變成了牛頭。牛的主人看到后，就抓住他捆綁起來，帶到國王那裡。國王就把他關進監獄，過了十二年，他一直做獄卒，餵馬除糞。離越的弟子，證得羅漢果位的有五百人，他們尋找他們的老師，不知道他在哪裡，他的業緣快要結束了。有一個弟子，看到老師竟然在罽賓的監獄裡，就來告訴國王：『我的老師離越，在您的監獄裡，希望您能明察。』國王就派人到監獄裡檢視。國王的人到了監獄，只看到一個人，臉色憔悴，鬍鬚頭髮很長，正在做獄卒，餵馬除糞。他們回去稟告國王說：『監獄裡沒有沙門道士，只有一個獄卒比丘。』弟子又告訴國王說：『希望您下令，所有比丘，都允許出獄。』國王就下令，所有修道的人，都出獄。尊者離越，在監獄裡，鬍鬚頭髮自己脫落，穿上袈裟，跳到空中，做了十八種變化。國王看到這件事，驚歎從未有過，五體投地，對尊者說：『希望接受我的懺悔。』尊者立刻下來，接受了國王的懺悔。 國王就問：『因為什麼業緣，您在監獄裡，受苦這麼多年？』尊者回答說：『我在過去，也曾丟過牛，追尋軌跡，經過一座山，看到一位辟支佛獨自坐禪，我就誣陷誹謗他，持續了一天一夜。』

There was another one who, in the time of the past Kasyapa Buddha, left home to study the Way and has now attained the Arhatship; because in the past he managed monastic affairs, once carrying rice and flour on a donkey, which got stuck in deep mud, he was able to pull it out, and because of this cause, he obtained the strength of a strongman. In the past, in the country of Kasmira, there was an Arhat named Liyue, who was meditating in the mountains. A person lost his cow and, following its tracks, came to the place where he was. At that time, Liyue was boiling grass to dye his clothes, and the clothes naturally turned into cowhide, the dye turned into blood, the boiled grass turned into beef, and the bowl he was holding turned into a cow's head. When the cow's owner saw this, he seized him, tied him up, and took him to the king. The king then put him in prison, and for twelve years, he served as a prison guard, feeding horses and removing dung. Liyue's disciples, five hundred of whom had attained Arhatship, searched for their teacher, not knowing where he was, and his karmic conditions were about to end. One disciple saw that his teacher was actually in the prison of Kasmira, and came to tell the king, 'My teacher, Liyue, is in your prison, I hope you will investigate.' The king then sent people to the prison to check. The king's men arrived at the prison and only saw a person, with a haggard face, very long beard and hair, who was serving as a prison guard, feeding horses and removing dung. They returned and reported to the king, 'There are no Shramana ascetics in the prison, only a prison guard Bhikkhu.' The disciple again told the king, 'I hope you will issue an order that all Bhikkhus be allowed to leave the prison.' The king then issued an order that all those who practiced the Way should be released from prison. Venerable Liyue, in the prison, his beard and hair fell off by themselves, he put on his kasaya, jumped into the air, and performed eighteen transformations. When the king saw this, he was amazed, prostrated himself on the ground, and said to the Venerable, 'I wish to receive my repentance.' The Venerable immediately came down and accepted the king's repentance. The king then asked, 'Because of what karmic cause have you been in prison, suffering for so many years?' The Venerable replied, 'In the past, I also lost a cow, and following its tracks, I passed through a mountain and saw a Pratyekabuddha meditating alone, and I falsely accused and slandered him for a whole day and night.'

。以是因緣，墮落三塗，苦毒無量，餘殃不盡，至得羅漢，猶被誹謗。」

（二〇）波斯匿王醜女賴提緣

昔波斯匿王有女，名曰賴提，有十八丑，都不似人，見皆恐怕。時波斯匿王募於國中，其有族姓長者之子窮寒孤獨者，仰使將來。爾時市邊，有長者子，孤獨單己，乞索自活。募人見之，將來詣王。王將此人，入於後園，而約敕言：「吾生一女，形貌醜惡，不中示人，今欲妻卿，可得爾不？」時長者子白王言：「王所約敕，假使是狗，猶尚不辭，何況王女而不可也？」王尋妻之，為立宮室，約敕長者子言：「此女形丑，慎莫示人，出則鎖門，入則閉戶，以為常則。」有諸長者子，共為親友，飲宴遊戲，每於會日，諸長者子婦皆來集會，唯此王女，獨自不來。於是諸人，共作要言：「後日更會，仰將婦來，有不來者，重謫財物。」遂復作會，貧長者子，猶故如前，不將婦來，諸人便共重加謫罰。貧長者子，敬受其罰。諸人已復共作要言：「明日更會，不將婦來，復當重罰。」如是被罰，乃至二三，亦不將來詣于會所。貧長者子，後到家中，語其婦言：「我數坐汝為人所罰。」婦言何故？夫言：「諸人有要，飲會之日，盡仰將婦詣于會所。我被王敕，不聽將汝以示外人，故數被罰

因此因緣，墮入三惡道，遭受無量的痛苦，剩餘的災禍沒有結束，即使證得羅漢果位，仍然會被誹謗。 （二〇）波斯匿王的醜女賴提的因緣 過去波斯匿王有一個女兒，名叫賴提，有十八種醜陋之處，完全不像人，見到的人都感到害怕。當時波斯匿王在全國招募，尋找那些出身名門望族但家境貧寒孤獨的男子，希望他們能來。當時在市集邊，有一個長者的兒子，孤獨一人，靠乞討為生。招募的人看到他，就把他帶到國王那裡。國王把這個人帶到後花園，並告誡他說：『我生了一個女兒，容貌醜陋，不適合給別人看，現在想把她嫁給你，可以嗎？』當時長者的兒子對國王說：『國王的命令，即使是娶一條狗，我尚且不會推辭，何況是國王的女兒呢？』國王隨即把女兒嫁給他，為他們建造了宮室，並告誡長者的兒子說：『這個女兒容貌醜陋，千萬不要給別人看，出門就鎖門，進門就關戶，要以此為常例。』有許多長者的兒子，互相結為親友，一起飲酒宴樂，每次聚會的時候，那些長者的兒媳都來參加，只有這個國王的女兒，獨自不來。於是這些人，共同約定說：『後天再次聚會，一定要把妻子帶來，有不來的，要重罰財物。』於是又舉行聚會，貧窮的長者的兒子，仍然像以前一樣，沒有把妻子帶來，眾人就一起加重對他的懲罰。貧窮的長者的兒子，恭敬地接受了懲罰。眾人又共同約定說：『明天再次聚會，不把妻子帶來，還要重罰。』像這樣被懲罰，甚至兩三次，也不把妻子帶到聚會的地方。貧窮的長者的兒子，後來回到家中，對他的妻子說：『我多次因為你而被別人懲罰。』妻子問為什麼？丈夫說：『大家有約定，聚會的時候，都要把妻子帶到聚會的地方。我被國王告誡，不許帶你給外人看，所以多次被懲罰。』

Because of this cause and condition, they fall into the three evil paths, suffering immeasurable pain. The remaining calamities are not exhausted, and even after attaining the Arhatship, they are still slandered. (20) The Story of King Prasenajit's Ugly Daughter, Laiti In the past, King Prasenajit had a daughter named Laiti, who had eighteen ugly features and did not resemble a human being at all. Those who saw her were all frightened. At that time, King Prasenajit was recruiting in the country, looking for sons of noble families who were poor and lonely, hoping they would come. At that time, by the market, there was an elder's son, alone and living by begging. The recruiter saw him and brought him to the king. The king took this person to the back garden and warned him, 'I have a daughter who is ugly and not suitable for others to see. Now I want to marry her to you, is that okay?' At that time, the elder's son said to the king, 'Your Majesty's command, even if it were to marry a dog, I would not refuse, let alone the king's daughter?' The king then married his daughter to him, built a palace for them, and warned the elder's son, 'This daughter is ugly, be careful not to show her to others. Lock the door when you go out, and close the door when you come in, and make this a regular practice.' There were many sons of elders who were friends with each other, drinking and feasting together. Every time they gathered, the wives of those elders would come, but only this king's daughter would not come alone. So these people made an agreement, saying, 'We will gather again the day after tomorrow, and we must bring our wives. Those who do not come will be heavily fined.' So they held another gathering, and the poor elder's son, still as before, did not bring his wife. The people then increased his punishment. The poor elder's son respectfully accepted the punishment. The people then made another agreement, saying, 'We will gather again tomorrow, and if you do not bring your wife, you will be heavily fined again.' He was punished like this, even two or three times, and he still did not bring his wife to the gathering. The poor elder's son later returned home and said to his wife, 'I have been punished many times because of you.' The wife asked why? The husband said, 'Everyone has an agreement that when they gather, they must bring their wives to the gathering. I was warned by the king not to show you to outsiders, so I have been punished many times.'

。」婦聞此語，甚大慚愧，深自悼慨，晝夜唸佛。於是後日，更設宴會，夫復獨去，婦于室內，倍加懇惻，而發願言：「如來出世，多所利益，我今罪惡，獨不蒙潤。」佛感其心至，從地踴出，始見佛發，敬重歡喜，已發即異變成好發。次見佛額，漸睹眉目耳鼻身口，隨所見已，歡喜轉深。其身即變，醜惡都盡，貌同諸天。

諸長者子，密共議言：「王女所以不來會者，必當端正異於常人；或當絕丑，是故不來。我等今當勸其夫酒，令無覺知，解取鑰匙，開門往看。」即飲使醉，解取鑰匙，相將共往，開門看之，見此王女端正無雙，便還閉門，詣于本處。爾時其夫，猶故未寤，還以鑰匙，繫著腰下。其夫覺已，尋還向家，開門見婦端正殊異，怪而問之：「汝何天神女，處我屋宅？」婦言：「我是君婦賴提。」夫怪而問之所以卒爾？婦時答言：「我聞君數坐我被罰，心生慚愧，懇惻唸佛，尋見如來從地踴出，見已歡喜，身體變好。」貧長者子，極大歡喜，尋入白王：「王女身體，自然變好，今求見王。」王聞歡喜，尋即喚看

現代漢語譯本：那婦人聽了這話，感到非常慚愧，深深地自責悔恨，日夜唸佛。於是，過了幾天，又設宴會，丈夫又獨自去了，婦人在室內，更加懇切地祈求，並且發願說：『如來出世，利益了很多人，我如今罪惡深重，唯獨不能得到佛的恩澤。』佛感受到了她真誠的心意，從地裡涌現出來，婦人先是看見佛的髮髻，敬重歡喜，髮髻隨即變化成美好的頭髮。接著看見佛的額頭，逐漸看到眉毛、眼睛、耳朵、鼻子、身體和嘴巴，隨著所見，歡喜更加深切。她的身體也隨之變化，醜陋全部消失，容貌如同天人一般。 那些富家子弟，私下裡商議說：『王女之所以不來參加宴會，一定是容貌端正異於常人；或者極其醜陋，所以不來。我們現在應當勸她的丈夫喝酒，讓他失去知覺，然後取下鑰匙，開門去看。』於是就勸他喝酒，使他喝醉，取下鑰匙，一起去開門看，看見這位王女端正無比，就回去關上門，回到原來的地方。當時她的丈夫，仍然沒有醒來，他們又把鑰匙，繫在他的腰間。她的丈夫醒來后，就回到家中，開門看見妻子端正美麗，感到奇怪就問：『你是什麼天神女，住在我家裡？』婦人說：『我是你的妻子賴提。』丈夫奇怪地問她為什麼突然變成這樣？婦人回答說：『我聽說你多次因為我而受罰，心中慚愧，懇切地念佛，隨即看見如來從地裡涌現出來，看見后歡喜，身體就變好了。』貧窮的長者子，非常高興，立刻入宮稟告國王：『王女的身體，自然變好，現在請求見王。』國王聽了很高興，立刻召見他們。

English version: The woman, upon hearing these words, felt deeply ashamed and remorseful, and she devoted herself to reciting the Buddha's name day and night. Subsequently, after a few days, another banquet was held, and her husband went alone again. The woman, in her room, prayed with even greater sincerity, making a vow: 'The Tathagata has appeared in the world, benefiting many, but I, burdened with sins, am alone unable to receive the Buddha's grace.' The Buddha, sensing her sincere heart, emerged from the ground. She first saw the Buddha's hair knot, filled with reverence and joy, and the hair knot immediately transformed into beautiful hair. Then she saw the Buddha's forehead, gradually seeing the eyebrows, eyes, ears, nose, body, and mouth. With each sight, her joy deepened. Her body also changed, all ugliness vanished, and her appearance became like that of a celestial being. The sons of the wealthy elders secretly discussed, saying: 'The reason the princess does not come to the banquet must be that her appearance is either exceptionally beautiful or extremely ugly, which is why she does not come. We should now persuade her husband to drink, making him unconscious, then take the key, open the door, and go see.' So they urged him to drink, making him drunk, took the key, and together went to open the door. Seeing the princess's unparalleled beauty, they went back, closed the door, and returned to their places. At that time, her husband was still unconscious, and they tied the key back to his waist. When her husband awoke, he returned home, opened the door, and seeing his wife's extraordinary beauty, he was surprised and asked: 'What celestial maiden are you, dwelling in my house?' The woman said: 'I am your wife, Laiti.' The husband, puzzled, asked why she had suddenly changed. The woman replied: 'I heard that you were often punished because of me, and I felt ashamed. I sincerely recited the Buddha's name, and then I saw the Tathagata emerge from the ground. Upon seeing him, I was filled with joy, and my body transformed.' The poor elder's son was overjoyed and immediately went to inform the king: 'The princess's body has naturally transformed for the better, and now she requests to see the king.' The king, hearing this, was delighted and immediately summoned them.

。見已歡喜，情甚疑怪，將詣佛所，而白佛言：「世尊！此女何緣，生於深宮，身體醜惡，人見驚怪？復以何因，今卒變好？」

佛告王言：「乃往過去，有辟支佛，日日乞食，到一長者門前，時長者女，持食施辟支佛，見辟支佛身體粗惡，而作是言：『此人醜惡，形如魚皮，發如馬尾。』爾時長者女者，今王女是。施食因緣，生於深宮；毀呰辟支佛故，身體醜惡；生慚愧懇惻心故，而得見我；歡喜心故，身體變好。」

爾時眾會聞佛所說，恭敬作禮，歡喜奉行。

（二一）波斯匿王女善光緣

昔波斯匿王有一女，名曰善光，聰明端正，父母憐愍，舉宮愛敬。父語女言：「汝因我力，舉宮愛敬。」女答父言：「我有業力，不因父王。」如是三問，答亦如前。王時瞋忿，今當試汝有自業力、無自業力？約敕左右，於此城中，覓一最下貧窮乞人。時奉王教，尋便推覓，得一窮下，將來詣王。王即以女善光付與窮人。王語女言：「若汝自有業力不假我者，從今以往，事驗可知。」女猶答言：「我有業力。」即共窮人，相將出去。問其夫言：「汝先有父母不？」窮人答言：「我父先舍衛城中第一長者，父母居家，都以死盡，無所依怙，是以窮乏

現代漢語譯本：見到她后，（國王）非常歡喜，但心中又感到十分疑惑，於是前往佛陀所在之處，向佛陀稟告說：『世尊！這個女子是什麼緣故，出生在深宮之中，身體卻如此醜陋，讓人見了都感到驚恐怪異？又是什麼原因，現在突然變得如此美好？』 佛陀告訴國王說：『在過去很久以前，有一位辟支佛，每天都去乞食，來到一位長者的門前。當時，長者的女兒拿著食物佈施給辟支佛，但她看到辟支佛的身體粗糙醜陋，就說：『這個人真醜陋，面板像魚皮一樣，頭髮像馬尾一樣。』當時的長者女兒，就是現在的國王的女兒。因為佈施食物的因緣，她出生在深宮之中；因為譭謗辟支佛的緣故，她的身體醜陋；因為生起慚愧懇切的心，所以能夠見到我；因為歡喜心的緣故，她的身體變得美好。』 當時在場的大眾聽了佛陀所說的話，都恭敬地行禮，歡喜地接受奉行。 （二一）波斯匿王的女兒善光的故事 從前，波斯匿王有一個女兒，名叫善光，她聰明端莊，父母非常憐愛她，整個宮廷都敬愛她。父親對女兒說：『你是因為我的權勢，才得到整個宮廷的愛戴和尊敬。』女兒回答父親說：『我有自己的業力，不是因為父王。』這樣問了三次，回答都和之前一樣。國王當時非常生氣，心想：『現在就試試看你到底有沒有自己的業力？』於是命令左右，在這個城中尋找一個最貧窮的乞丐。當時，奉了國王的命令，很快就找到一個最貧窮的人，帶到國王面前。國王就把女兒善光嫁給了這個窮人。國王對女兒說：『如果你真的有自己的業力，不需要依靠我，從今以後，事實就可以證明了。』女兒仍然回答說：『我有自己的業力。』於是就和窮人一起離開了。她問她的丈夫說：『你以前有父母嗎？』窮人回答說：『我父親以前是舍衛城中第一富有的長者，父母都去世了，沒有依靠，所以才如此貧窮。』

English version: Seeing her, (the king) was very pleased, but felt very doubtful in his heart. He then went to where the Buddha was and reported to the Buddha, 'World Honored One! What is the reason that this woman was born in the deep palace, yet her body is so ugly that people are shocked and find it strange? And what is the reason that she has suddenly become so beautiful now?' The Buddha told the king, 'In the distant past, there was a Pratyekabuddha who went begging for food every day and came to the door of an elder. At that time, the elder's daughter offered food to the Pratyekabuddha, but when she saw that the Pratyekabuddha's body was rough and ugly, she said, 'This person is so ugly, his skin is like fish skin, and his hair is like a horse's tail.' The elder's daughter at that time is the king's daughter now. Because of the cause of offering food, she was born in the deep palace; because of slandering the Pratyekabuddha, her body was ugly; because she developed a sense of shame and sincerity, she was able to see me; because of her joyful heart, her body became beautiful.' At that time, the assembly who heard what the Buddha said respectfully bowed and joyfully accepted and practiced it. (21) The Story of King Pasenadi's Daughter, Good Light In the past, King Pasenadi had a daughter named Good Light. She was intelligent and dignified. Her parents loved her very much, and the entire palace respected and loved her. Her father said to his daughter, 'You are loved and respected by the entire palace because of my power.' The daughter replied to her father, 'I have my own karmic power, not because of you, my king.' He asked her three times, and the answers were the same as before. The king was very angry at that time, thinking, 'Now I will test whether you have your own karmic power or not?' So he ordered his attendants to find the poorest beggar in the city. At that time, following the king's order, they quickly found the poorest person and brought him before the king. The king then married his daughter Good Light to this poor man. The king said to his daughter, 'If you really have your own karmic power and do not need to rely on me, from now on, the facts will prove it.' The daughter still replied, 'I have my own karmic power.' Then she left with the poor man. She asked her husband, 'Did you have parents before?' The poor man replied, 'My father was once the wealthiest elder in Sravasti. My parents have both passed away, and I have no one to rely on, which is why I am so poor.'

。」善光問言：「汝今頗知故宅處不？」答言：「知處，垣室毀壞，遂有空地。」善光便即與夫相將，往故舍所，周曆按行，隨其行處，其地自陷，地中伏藏，自然發出，即以珍寶，僱人作舍，未盈一月，宮室屋宅，都悉成就，宮人妓女，充滿其中，奴婢僕使，不可稱計。

王卒憶念：「我女善光，云何生活？」有人答言：「宮室錢財，不減于王。」王言：「佛語真實，自作善惡，自受其報。」王女即日，遣其夫主，往請于王。王即受請，見其家內，氍毹𣯾𣰆，莊嚴舍宅，逾于王宮。王見此已，嘆未曾有。此女自知語皆真實，而作是言：「我自作此業，自受其報。」

王往問佛：「此女先世，作何福業，得生王家，身有光明？」

佛答王言：「過去九十一劫，有佛名毗婆尸。彼時有王名曰盤頭，王有第一夫人。毗婆尸佛入涅盤后，盤頭王以佛舍利起七寶塔。王第一夫人，以天冠拂飾，著毗婆尸佛像頂上，以天冠中如意珠，著于棖頭，光明照世，因發願言：『使我將來身有光明，紫磨金色，尊榮豪貴，莫墮三惡八難之處。』

「爾時王第一夫人者，今善光是。迦葉佛時，復以肴膳，供養迦葉如來及四大聲聞。夫主遮斷，婦勸請言：『莫斷絕我，我今以請，使得充足。』夫還聽婦，供養得訖

善光問道：『你現在還記得我們以前的家在哪裡嗎？』丈夫回答說：『記得，那裡的圍墻和房屋都毀壞了，變成了一片空地。』善光便和丈夫一起前往舊宅的地方，四處檢視。隨著他們走動，地面自動塌陷，地下的寶藏自然涌出。他們用這些珍寶僱人建造房屋，不到一個月，宮殿和住宅都建成了，宮女也充滿了其中，奴婢僕人多得數不清。 國王突然想起：『我的女兒善光，現在生活得怎麼樣了？』有人回答說：『她的宮殿和財富，不比國王的少。』國王說：『佛說的話真實不虛，自己造的善惡，自己承受果報。』國王的女兒當天就派她的丈夫去邀請國王。國王接受了邀請，看到她家裡的地毯和裝飾，比自己的王宮還要華麗。國王看到這些，感嘆從未見過。女兒自己知道所說的話都是真實的，於是說：『這是我自己造的業，自己承受的果報。』 國王去問佛：『這個女兒前世做了什麼福業，才能出生在王家，身上還有光明？』 佛回答國王說：『過去九十一劫，有一位佛名叫毗婆尸。那時有一位國王名叫盤頭，國王有第一夫人。毗婆尸佛入涅槃后，盤頭王用佛的舍利建造了七寶塔。國王的第一夫人用天冠上的拂飾，裝飾在毗婆尸佛像的頭頂上，又把天冠中的如意珠，放在佛像的棖頭上，光明照耀世界，因此發願說：『愿我將來身上有光明，呈現紫磨金色，尊貴榮華，不墮入三惡道和八難之處。』 『當時國王的第一夫人，就是現在的善光。在迦葉佛時期，她又用美味佳餚，供養迦葉如來和四大聲聞。她的丈夫想要阻止，妻子勸請說：『不要阻止我，我今天一定要供養，讓他們得到滿足。』丈夫聽從了妻子，供養才得以完成。』

Shanguang asked, 'Do you still remember where our old home was?' Her husband replied, 'I remember, the walls and houses there are destroyed, and it has become an empty space.' Shanguang then went with her husband to the old house, looking around. As they walked, the ground automatically caved in, and treasures from underground naturally emerged. They used these treasures to hire people to build houses, and in less than a month, palaces and residences were built, filled with palace maids, and countless servants. The king suddenly remembered, 'How is my daughter Shanguang living now?' Someone replied, 'Her palaces and wealth are no less than the king's.' The king said, 'The Buddha's words are true, one reaps the consequences of their own good and bad deeds.' The king's daughter sent her husband to invite the king that very day. The king accepted the invitation and saw that the carpets and decorations in her home were even more magnificent than his own palace. Upon seeing this, the king marveled at what he had never seen before. The daughter, knowing that her words were true, said, 'This is the karma I created, and I am receiving its consequences.' The king went to ask the Buddha, 'What meritorious deeds did this daughter perform in her past life to be born into a royal family and have light emanating from her body?' The Buddha replied to the king, 'Ninety-one kalpas ago, there was a Buddha named Vipashyin. At that time, there was a king named Pandu, who had a first queen. After Vipashyin Buddha entered Nirvana, King Pandu built a seven-jeweled pagoda with the Buddha's relics. The king's first queen used the tassel from her heavenly crown to adorn the top of Vipashyin Buddha's statue, and placed the wish-fulfilling pearl from the crown on the statue's support, illuminating the world. She then made a vow, saying, 'May my body have light in the future, be of purple-gold color, be honored and wealthy, and not fall into the three evil paths or the eight difficulties.' 'The king's first queen at that time is the current Shanguang. During the time of Kashyapa Buddha, she again used delicious food to make offerings to Kashyapa Tathagata and the four great disciples. Her husband wanted to stop her, but the wife pleaded, 'Do not stop me, I must make offerings today so that they may be satisfied.' The husband listened to his wife, and the offerings were completed.'

。爾時夫者，今日夫是。爾時婦者，今日婦是。夫以爾時遮婦之故恒常貧窮，以還聽故，要因其婦，得大富貴；無其婦時，后還貧賤。善惡業追，未曾違錯。」

王聞佛所說，深達行業，不自矜大，深生信悟，歡喜而去。

（二二）昔王子兄弟二人被驅出國緣

昔有王子兄弟二人，被驅出國，到曠路中，糧食都盡。弟即殺婦，分肉與其兄嫂使食。兄得此肉，藏棄不啖，自割腳肉，夫婦共食。弟婦肉盡，欲得殺嫂。兄言：「莫殺！」以先藏肉，還與弟食。既過曠野，到神仙住處，採取華果，以自供食。弟后病亡，唯兄獨在。是時王子，見一被刖無手足人，生慈悲心，採取果實，活彼刖人。王子為人，少於欲事，采華果去，其婦在後，與刖人通，已有私情，深嫉其夫。於一日中，逐夫采華，至河岸邊，而語夫言：「取樹頭華果。」夫語婦言：「下有深河，或當墮落。」婦言：「以索繫腰，我當挽索。」小近岸邊，婦排其夫，墮著河中；以慈善力，墮水漂去而不沒死。于河下流，有國王崩，彼國相師，推求國中，誰應為王。遙見水上有黃云蓋，相師占已：「黃云蓋下，必有神人。」遣人水中而往迎接，立以為王。

王之舊婦，擔彼刖人，展轉乞索，到王子國

現代漢語譯本：佛陀說：『當時的丈夫，就是今天的丈夫。當時的妻子，就是今天的妻子。丈夫因為當時阻礙妻子的緣故，所以常常貧窮；因為後來聽從妻子的緣故，所以依靠妻子，得到大富大貴；沒有妻子的時候，後來又會貧窮卑賤。善惡業報的追隨，從來沒有差錯。』 國王聽了佛陀所說，深刻理解了業報的道理，不再自以為是，深深地產生了信仰和領悟，歡喜地離開了。 （二二）從前有王子兄弟二人被驅逐出國的因緣 從前有王子兄弟二人，被驅逐出國，到了荒野之中，糧食都吃完了。弟弟就殺了妻子，把肉分給哥哥和嫂子吃。哥哥得到這些肉，藏起來沒有吃，自己割下腳上的肉，和妻子一起吃。弟弟的妻子肉吃完了，想要殺嫂子。哥哥說：『不要殺！』把先前藏起來的肉，還給弟弟吃。他們走過荒野，到了神仙居住的地方，採摘花果，用來自己食用。弟弟後來病死了，只剩下哥哥一個人。這時王子，看到一個被砍斷手腳的人，生起了慈悲心，採摘果實，救活了那個被砍斷手腳的人。王子這個人，很少有慾望，採摘花果離開后，他的妻子在後面，和那個被砍斷手腳的人私通，已經有了私情，深深地嫉妒她的丈夫。有一天，她跟著丈夫去採花，到了河邊，對丈夫說：『去摘樹頂上的花果。』丈夫對妻子說：『下面有深河，可能會掉下去。』妻子說：『用繩子繫在腰上，我來拉繩子。』靠近岸邊時，妻子推了丈夫一把，丈夫掉到河裡；因為他有慈善的力量，掉到水裡漂走卻沒有淹死。在河的下游，有一個國王去世了，那個國家的相師，推算尋找國內，誰應該做國王。遠遠地看到水上有黃云覆蓋，相師占卜后說：『黃云覆蓋之下，必定有神人。』派人到水中迎接，立他為國王。 國王以前的妻子，揹著那個被砍斷手腳的人，到處乞討，到了王子的國家。

English version: The Buddha said, 'The husband of that time is the husband of today. The wife of that time is the wife of today. The husband was often poor because he hindered his wife at that time; because he listened to his wife later, he relied on his wife and gained great wealth and honor; when he had no wife, he would become poor and lowly again. The pursuit of good and evil karma has never been wrong.' The king, having heard what the Buddha said, deeply understood the principle of karma, no longer considered himself great, and deeply generated faith and understanding, and left with joy. (22) The Past Cause of Two Princes Being Expelled from the Country In the past, there were two princes who were expelled from their country and arrived in a wilderness where all their food was exhausted. The younger brother then killed his wife and divided the meat for his elder brother and sister-in-law to eat. The elder brother received the meat, hid it, and did not eat it. Instead, he cut off the flesh from his own leg and shared it with his wife. When the younger brother's wife's meat was finished, he wanted to kill his sister-in-law. The elder brother said, 'Do not kill her!' and gave the meat he had hidden earlier back to his younger brother to eat. After they passed through the wilderness, they arrived at the place where the immortals lived and gathered flowers and fruits to eat. The younger brother later died of illness, leaving only the elder brother. At this time, the prince saw a person who had been mutilated, with no hands or feet, and he developed compassion. He gathered fruits and saved the mutilated person. The prince was a person with few desires. After he left to gather flowers and fruits, his wife, who was behind him, had an affair with the mutilated person. She had already developed a secret relationship and was deeply jealous of her husband. One day, she followed her husband to gather flowers and, when they reached the riverbank, she said to her husband, 'Go pick the flowers and fruits at the top of the tree.' The husband said to his wife, 'There is a deep river below, you might fall.' The wife said, 'Tie a rope around your waist, and I will pull the rope.' When they were close to the shore, the wife pushed her husband, and he fell into the river. Because of his compassionate power, he floated in the water without drowning. Downstream, a king had passed away, and the country's diviner was searching within the country for who should be the king. From afar, he saw a yellow cloud covering the water. The diviner divined and said, 'Under the yellow cloud, there must be a divine person.' He sent people into the water to welcome him and established him as king. The king's former wife, carrying the mutilated person, wandered around begging and arrived in the prince's country.

。國人皆稱，有一好婦，擔一刖婿，恭承孝順，乃聞于王。王聞是已，即遣人喚，來到殿前。王問婦言：「此刖人者，實是爾夫不？」答言：「實是。」王時語言：「識我不也？」答言：「不識。」王言：「汝識某甲不識？」向王看，然後慚愧。王故慈心，遣人養活。

佛言：「欲知王者，即我身是。爾時婦者，旃遮婆羅門女帶木杅謗我者是也。爾時刖手足者，提婆達多是。」

（二三）須達長者婦供養佛獲報緣

昔佛在世，須達長者，最後貧苦，財物都盡，客作傭力，得三㪷米，炊作飲食。時炊已訖，值阿那律來從乞食。須達之婦，即取其缽，盛滿飯與。后須菩提，摩訶迦葉，大目揵連，舍利弗等次第來乞，其婦悉亦各取其缽，盛飯施與。末後世尊，自來乞食，亦與滿缽。於是須達，在外行還，從婦索食，婦答夫言：「其若尊者阿那律來，汝當自食施於尊者？」答言：「寧自不食，當施尊者。」「若復迦葉大目揵連、須菩提、舍利弗等，乃至佛來，汝當云何？」答言：「寧自不食，盡以施與。」婦語夫言：「朝來諸聖，盡來索食，所有之食，盡用施之。」夫語婦言：「我等罪盡，福德應生。」即發庫中，谷帛飲食，悉皆充滿，用盡復生

現代漢語譯本： 全國的人都說，有一個好媳婦，嫁給了一個被砍斷腳的丈夫，她恭敬地侍奉他，非常孝順，這件事傳到了國王那裡。國王聽說了這件事，就派人把她叫來，帶到殿前。國王問那媳婦說：『這個被砍斷腳的人，真的是你的丈夫嗎？』她回答說：『確實是。』國王當時又問：『你認識我嗎？』她回答說：『不認識。』國王說：『你認識某某嗎？』她看了看國王，然後感到慚愧。國王心地慈悲，派人供養他們生活。

佛說：『想知道那個國王是誰嗎？就是我自身。當時的那個媳婦，就是旃遮婆羅門女，她曾用木盆誹謗我。當時那個被砍斷手腳的人，就是提婆達多。』

（二三）須達長者的妻子供養佛而獲得福報的因緣

從前佛在世的時候，須達長者，後來變得貧困潦倒，家裡的財物都用盡了，只能靠做零工來維持生計，他得到了三升米，煮飯吃。當時飯剛煮好，正好阿那律來乞食。須達的妻子，就拿起他的缽，盛滿飯給他。後來須菩提、摩訶迦葉、大目犍連、舍利弗等依次來乞食，她的妻子也都各自拿起他們的缽，盛飯給他們。最後世尊親自來乞食，她也給了他滿滿一缽。於是須達在外面回來，向妻子要飯吃，妻子回答丈夫說：『如果尊者阿那律來，你應當自己不吃，把飯施捨給尊者？』丈夫回答說：『寧可自己不吃，也要施捨給尊者。』『如果迦葉、大目犍連、須菩提、舍利弗等，乃至佛來，你又該怎麼辦？』回答說：『寧可自己不吃，也要全部施捨給他們。』妻子告訴丈夫說：『早上來的各位聖者，都來要飯，所有的飯，都用來施捨了。』丈夫告訴妻子說：『我們罪業已盡，福德應當產生了。』隨即打開倉庫，穀物布匹飲食，全部都滿了，用完了又會重新出現。 English version: It was said throughout the country that there was a good woman who had married a husband with severed feet. She respectfully served him and was very filial, and this matter reached the king. Upon hearing of this, the king sent for her and brought her before the court. The king asked the woman, 'Is this man with severed feet truly your husband?' She replied, 'Indeed, he is.' The king then asked, 'Do you recognize me?' She answered, 'I do not.' The king said, 'Do you recognize so-and-so?' She looked at the king and then felt ashamed. The king, with a compassionate heart, sent people to provide for their living.

The Buddha said, 'Do you want to know who that king was? It was myself. The woman at that time was Chanchamanavika, the Brahmin woman who slandered me with a wooden bowl. The man with severed hands and feet was Devadatta.'

(23) The Story of Sudatta's Wife's Offering to the Buddha and Receiving Blessings

In the past, when the Buddha was in the world, the elder Sudatta eventually became impoverished, his wealth depleted. He had to work as a laborer to make a living, and he obtained three measures of rice to cook for food. Just as the rice was cooked, Aniruddha came to beg for food. Sudatta's wife immediately took his bowl and filled it with rice. Later, Subhuti, Mahakasyapa, Mahamogallana, Sariputra, and others came to beg in succession, and his wife took their bowls and gave them rice. Finally, the World Honored One himself came to beg for food, and she gave him a full bowl as well. Then, Sudatta returned from outside and asked his wife for food. His wife replied, 'If the Venerable Aniruddha comes, should you not eat and give the food to the Venerable?' He replied, 'I would rather not eat myself and give it to the Venerable.' 'If Kasyapa, Mahamogallana, Subhuti, Sariputra, and even the Buddha come, what would you do?' He replied, 'I would rather not eat myself and give it all to them.' His wife told her husband, 'This morning, all the holy ones came to beg for food, and all the food was given away.' Her husband told his wife, 'Our sins are exhausted, and blessings should arise.' Immediately, they opened the storeroom, and the grains, cloth, and food were all filled to the brim. When they were used up, they would reappear.

It was said throughout the country that there was a good woman who had married a husband with severed feet. She respectfully served him and was very filial, and this matter reached the king. Upon hearing of this, the king sent for her and brought her before the court. The king asked the woman, 'Is this man with severed feet truly your husband?' She replied, 'Indeed, he is.' The king then asked, 'Do you recognize me?' She answered, 'I do not.' The king said, 'Do you recognize so-and-so?' She looked at the king and then felt ashamed. The king, with a compassionate heart, sent people to provide for their living. The Buddha said, 'Do you want to know who that king was? It was myself. The woman at that time was Chanchamanavika, the Brahmin woman who slandered me with a wooden bowl. The man with severed hands and feet was Devadatta.' (23) The Story of Sudatta's Wife's Offering to the Buddha and Receiving Blessings In the past, when the Buddha was in the world, the elder Sudatta eventually became impoverished, his wealth depleted. He had to work as a laborer to make a living, and he obtained three measures of rice to cook for food. Just as the rice was cooked, Aniruddha came to beg for food. Sudatta's wife immediately took his bowl and filled it with rice. Later, Subhuti, Mahakasyapa, Mahamogallana, Sariputra, and others came to beg in succession, and his wife took their bowls and gave them rice. Finally, the World Honored One himself came to beg for food, and she gave him a full bowl as well. Then, Sudatta returned from outside and asked his wife for food. His wife replied, 'If the Venerable Aniruddha comes, should you not eat and give the food to the Venerable?' He replied, 'I would rather not eat myself and give it to the Venerable.' 'If Kasyapa, Mahamogallana, Subhuti, Sariputra, and even the Buddha come, what would you do?' He replied, 'I would rather not eat myself and give it all to them.' His wife told her husband, 'This morning, all the holy ones came to beg for food, and all the food was given away.' Her husband told his wife, 'Our sins are exhausted, and blessings should arise.' Immediately, they opened the storeroom, and the grains, cloth, and food were all filled to the brim. When they were used up, they would reappear.

。

（二四）娑羅那比丘為惡生王所苦惱緣

昔優填王子，名曰娑羅那，心樂佛法，出家學道，頭陀苦行，山林樹下，坐禪繫念。時惡生王，將諸婇女，巡行遊觀，至於此林，頓駕憩息，即便睡眠。諸婇女等，以王眠故，即共遊戲，於一樹下，見有比丘坐禪念定，往至其所，禮敬問訊。爾時比丘為其說法。王后尋覺，求覓婇女，遙見樹下，有一比丘，顏貌端正，其年壯美，諸婇女等，在前聽法，即往問言：「汝得阿羅漢不？」答言：「不得。」「得阿那含不？」答言：「不得。」「得斯陀含不？」答言：「不得。」「得須陀洹不？」答言：「不得。」「得不凈觀不？」答言：「不得。」王便大瞋，作是言曰：「汝都無所得，云何以此生死凡夫，與諸婇女，共一處坐。」即捉撾打，遍身傷壞。諸婇女言：「此比丘無過。」王轉增瞋恚，又見被打，皆啼哭懊惱，王倍瞋劇。

是時比丘，心自念言：「過去諸佛，能忍辱故，獲無上道；又復過去忍辱仙人，被他刖耳鼻手足，猶尚能忍；況我今日，身形固完而當不忍？」如此思惟，默然忍受。受打已竟，舉體疼痛，轉轉增劇，不堪其苦，復作是念：「我若在俗，是國王子，當紹王位，兵眾勢力，不減彼王。今日以我出家單獨，便見欺打

現代漢語譯本 （二四）娑羅那比丘因被惡生王惱怒的緣由 從前，有位優填王子，名叫娑羅那，他內心喜愛佛法，出家修行，進行頭陀苦行，在山林樹下坐禪修習。當時，惡生王帶著眾多妃嬪，巡遊觀賞，來到這片樹林，停下車駕休息，隨即就睡著了。妃嬪們因為國王睡著了，便一起嬉戲玩耍，在一棵樹下，看到一位比丘正在坐禪入定，便走到他那裡，行禮問候。當時，比丘為她們說法。國王不久醒來，尋找妃嬪，遠遠看見樹下，有一位比丘，容貌端正，年紀壯美，妃嬪們都在前面聽法，便走上前去問道：『你證得阿羅漢果了嗎？』回答說：『沒有。』『證得阿那含果了嗎？』回答說：『沒有。』『證得斯陀含果了嗎？』回答說：『沒有。』『證得須陀洹果了嗎？』回答說：『沒有。』『修習不凈觀了嗎？』回答說：『沒有。』國王便大怒，說道：『你什麼都沒證得，怎麼能以一個生死凡夫的身份，和這些妃嬪坐在一起。』隨即抓住比丘鞭打，打得他遍體鱗傷。妃嬪們說：『這位比丘沒有過錯。』國王更加憤怒，又見她們因為比丘被打而哭泣懊惱，國王更加暴怒。 這時，比丘心中想道：『過去諸佛，因為能忍辱，才獲得無上道；而且過去忍辱仙人，被別人割去耳鼻手足，尚且能夠忍受；何況我今天，身體完好，難道不能忍受嗎？』如此思索，默默忍受。被打完后，全身疼痛，越來越劇烈，難以忍受，又想到：『我如果還在俗，是這個國家的王子，應當繼承王位，兵力勢力，不亞於這個國王。今天因為我出家獨自一人，便被他欺負毆打。』

English version (24) The Reason Why the Bhikkhu Sarana Was Troubled by King Evil-Born In the past, there was a prince of Udayana named Sarana, who loved the Buddha's teachings. He left home to practice the Way, engaging in ascetic practices, meditating under trees in the mountains and forests. At that time, King Evil-Born, with his concubines, went on a tour, arriving at this forest, where they stopped to rest, and he fell asleep. The concubines, because the king was asleep, began to play and frolic. Under a tree, they saw a bhikkhu meditating in samadhi, so they went to him, paid their respects, and inquired. At that time, the bhikkhu was teaching them the Dharma. The king soon awoke, looking for his concubines. From afar, he saw under a tree a bhikkhu, with a handsome face and youthful appearance, and the concubines were in front of him listening to the Dharma. He went up and asked, 'Have you attained Arhatship?' The bhikkhu replied, 'No.' 'Have you attained Anagami?' He replied, 'No.' 'Have you attained Sakadagami?' He replied, 'No.' 'Have you attained Srotapanna?' He replied, 'No.' 'Have you practiced the contemplation of impurity?' He replied, 'No.' The king became very angry and said, 'You have attained nothing, how can you, a mortal being subject to birth and death, sit with these concubines?' He then grabbed the bhikkhu and beat him, causing injuries all over his body. The concubines said, 'This bhikkhu has done nothing wrong.' The king became even more enraged, and seeing them crying and upset because the bhikkhu was beaten, the king became even more furious. At this time, the bhikkhu thought to himself, 'The Buddhas of the past, because they could endure humiliation, attained the unsurpassed Way; and the ascetics of the past who practiced forbearance, even when their ears, noses, hands, and feet were cut off, were still able to endure; how much more should I, today, with my body intact, not be able to endure?' Thinking in this way, he silently endured. After being beaten, his whole body was in pain, which grew more and more severe, becoming unbearable. He then thought, 'If I were still a layman, I would be the prince of this country, and I should inherit the throne. My military power would not be less than this king's. Today, because I have left home and am alone, I am being bullied and beaten by him.'

。」深生懊惱，即欲罷道還歸於家，即向和上迦旃延所，辭欲還俗。和上答言：「汝今身體新打疼痛，且待明日，小住止息，然後乃去。」時娑羅那，受教即宿。于其夜半，尊者迦旃延便為現夢，使娑羅那自見己身，罷道歸家，父王已崩，即紹王位，大集四兵，伐惡生王。既至彼國，列陣共戰，為彼所敗，兵眾破喪，身被囚執。時惡生王得娑羅那已，遣人持刀，將欲殺去。時娑羅那極大怖畏，即生心念：「愿見和上，雖為他殺，不以為恨。」其時和上，應念知心，執錫持缽，欲行乞食，于其前現，而語之言：「子我常種種為汝說法，斗諍求勝，終不可得；不用我教，知可如何？」答和上言：「今若救濟弟子之命，更不敢。」爾時迦旃延，為娑羅那語王人言：「愿小停住，聽我啟王救其生命。」作是語已，便向王所。其後王人，不肯待住，遂將殺去。臨欲下刀，心中驚怖，失聲而覺。覺即具以所夢見事，往白和上。

和上答言：「生死鬥戰，都無有勝。所以者何？夫鬥戰法，以殘他為勝，殘害之道，現在愚情，用快其意，將來之世，墮於三涂，受苦無量

現代漢語譯本：他深感懊惱，就想放棄修行，回到家中，於是就去見和尚迦旃延，辭別說要還俗。和尚回答說：『你現在身體剛被打過，疼痛難忍，先等明天，稍微休息一下，然後再走。』當時，娑羅那聽從教誨，就留宿了。到了半夜，尊者迦旃延就為他顯現了一個夢，讓娑羅那自己看到自己，放棄修行回到家中，父王已經駕崩，他就繼承了王位，大舉集結軍隊，攻打惡生王。到了那個國家，擺開陣勢交戰，結果被對方打敗，軍隊潰散，自己也被俘虜。當時，惡生王抓到娑羅那后，派人拿著刀，準備殺掉他。當時，娑羅那非常害怕，就生起一個念頭：『希望見到和尚，即使被他殺掉，也不覺得遺憾。』這時，和尚應他的心念，知道他的想法，拿著錫杖和缽，正要出去乞食，就出現在他面前，對他說：『孩子，我常常用各種方法為你說法，爭鬥求勝，終究是得不到的；你不聽我的教誨，又能怎麼樣呢？』娑羅那回答和尚說：『現在如果能救弟子的性命，我再也不敢了。』當時，迦旃延對要殺娑羅那的王人說：『請稍等一下，讓我去稟告國王，救他的性命。』說完這話，就去見國王。之後，王人不肯等待，就準備殺掉他。臨要下刀的時候，娑羅那心中驚恐，失聲叫了出來，就醒了。醒來后，他就把夢中所見的事情，全部告訴了和尚。 和尚回答說：『生死的爭鬥，都沒有勝利者。為什麼呢？因為爭鬥的方法，是以殘害他人為勝利，殘害的道路，現在只是愚蠢的情感，用來滿足自己的心意，將來會墮入三惡道，遭受無量的痛苦。』

English version: He was deeply remorseful and wanted to give up his practice and return home. So, he went to see the monk Katyayana and bid farewell, saying he wanted to return to lay life. The monk replied, 'Your body is still sore from the recent beating. Wait until tomorrow, rest a little, and then leave.' At that time, Sarana obeyed the instruction and stayed overnight. In the middle of the night, the venerable Katyayana manifested a dream for him, allowing Sarana to see himself giving up his practice and returning home. His father had already passed away, and he had inherited the throne. He gathered a large army to attack King Ajasatru. Upon reaching that country, they engaged in battle, but were defeated, the army scattered, and he himself was captured. Then, King Ajasatru, having captured Sarana, sent men with swords to kill him. At that moment, Sarana was extremely frightened and had a thought: 'I wish to see the monk, even if I am killed by him, I would not regret it.' At that moment, the monk, responding to his thought, knew his mind, and holding his staff and bowl, was about to go begging for food. He appeared before him and said, 'Child, I have often taught you the Dharma in various ways. Seeking victory through strife is ultimately unattainable. If you do not heed my teachings, what can be done?' Sarana replied to the monk, 'If you can save my life now, I will never dare to do it again.' Then, Katyayana said to the king's men who were about to kill Sarana, 'Please wait a moment, let me go and inform the king to save his life.' After saying this, he went to see the king. Afterwards, the king's men refused to wait and were about to kill him. Just as the knife was about to fall, Sarana was terrified, cried out, and woke up. Upon waking, he told the monk everything he had seen in the dream. The monk replied, 'In the battles of life and death, there are no victors. Why is that? Because the method of battle is to achieve victory by harming others. The path of harming others is currently just a foolish emotion used to satisfy one's own desires. In the future, one will fall into the three evil realms and suffer immeasurable pain.'

。若其不如為他所害，喪失己身，殃延眾庶，增他重罪，令陷地獄，更相殘殺，冤家不息，輪轉五道，無有終竟，反覆尋之，何補身瘡拷楚之痛？汝今欲離生死怖懼鞭打痛者，當自觀身以息怨謗。所以者何？是身者眾苦之本，飢渴寒熱，生老病死，蚊䖟毒獸之所侵害。如是諸怨，眾多無量，汝不能報，何獨欲報惡生王也？欲滅怨者，當滅煩惱。煩惱之怨，害無量身；世怨雖重，正害一身。煩惱之怨，害善法身；世怨雖酷，正害有漏臭穢之身。由是觀之，怨害之起，煩惱為根。汝今不伐煩惱之賊，云何乃欲伐惡生王也？」如是種種為其說法。

時娑羅那聞此語已，心開意解，獲須陀洹；深樂大法，倍加精進，未久行道，得阿羅漢。

（二五）◎內官贖所犍牛得男根緣

昔乾陀衛國，有一屠兒，將五百頭小牛，盡欲刑犍。時有內官，以金錢贖牛，作群放去，以是因緣，現身即得男根具足。還到王家，遣人通白：「某甲在外。」王言：「是我家人，自恣而行，未曾通白，今何故爾？」王時即喚問其所以。答王言曰：「向見屠兒，將五百頭小牛而欲刑治，臣即贖放。以是因緣，身體得具，故不敢入。」王聞喜愕，深於佛法，生信敬心

現代漢語譯本：如果他不是被他人所害，以至於喪失自身，禍及眾人，反而增加了他自己的罪孽，使他墮入地獄，互相殘殺，冤冤相報無休無止，在五道中輪迴，沒有盡頭，反覆思量，這又怎能彌補身體遭受的創傷和痛苦呢？你現在想要脫離生死的恐懼和鞭打的痛苦，就應當反觀自身，平息怨恨誹謗。這是為什麼呢？因為這個身體是眾多痛苦的根源，飢渴寒冷炎熱，生老病死，蚊蟲毒獸的侵害。像這樣的怨恨，多得數不勝數，你都無法報復，為何單單想要報復惡生王呢？想要消滅怨恨，就應當消滅煩惱。煩惱的怨恨，會傷害無數的身體；世俗的怨恨雖然嚴重，也只是傷害一個身體。煩惱的怨恨，會傷害善法之身；世俗的怨恨雖然殘酷，也只是傷害有漏的污穢之身。由此看來，怨恨的產生，根源在於煩惱。你現在不剷除煩惱這個賊，又怎麼想要討伐惡生王呢？」像這樣種種地為他說法。 當時娑羅那聽了這些話后，心開意解，證得了須陀洹果；深深地喜愛佛法，更加精進，不久修行，就證得了阿羅漢果。 （二五）◎內官贖所犍牛得男根緣 從前，在乾陀衛國，有一個屠夫，將五百頭小牛，全部都要閹割。當時有一個內官，用金錢贖回了這些牛，把它們放生了，因為這個因緣，他當即就獲得了男根，身體健全。回到王宮后，他派人通報說：『某某在外面。』國王說：『這是我的家人，他可以自由出入，從來沒有通報過，今天為什麼這樣？』國王當時就召見他，問他原因。他回答國王說：『我剛才看見屠夫，將五百頭小牛要進行閹割，我便把它們贖回放生了。因為這個因緣，我的身體恢復了健全，所以不敢直接進去。』國王聽了，又驚又喜，對佛法產生了深深的信仰和敬意。

English version: If he were not harmed by others, to the point of losing himself, bringing disaster to the masses, but instead increased his own sins, causing him to fall into hell, where they would kill each other, with endless cycles of revenge, revolving through the five paths without end, upon repeated reflection, how could this compensate for the pain of bodily wounds and torture? If you now wish to escape the fear of life and death and the pain of whipping, you should reflect on yourself to quell resentment and slander. Why is this so? Because this body is the root of many sufferings: hunger, thirst, cold, heat, birth, old age, sickness, and death, and the harm caused by mosquitoes and poisonous beasts. Such resentments are numerous and immeasurable, and you cannot avenge them all, so why do you only want to avenge King Evil-Born? If you want to eliminate resentment, you should eliminate afflictions. The resentment of afflictions harms countless bodies; worldly resentment, though severe, only harms one body. The resentment of afflictions harms the body of good dharma; worldly resentment, though cruel, only harms the leaky, foul body. From this perspective, the origin of resentment lies in afflictions. If you do not eliminate the thief of afflictions, how can you seek to attack King Evil-Born?』 He spoke to him in this way. At that time, Salarana, upon hearing these words, had his mind opened and understood, and attained the state of Srotapanna; he deeply loved the Dharma, became even more diligent, and soon, through practice, attained the state of Arhat. (25) ◎ The Eunuch Redeems Castrated Cattle and Gains Male Genitalia In the past, in the country of Gandhavati, there was a butcher who was about to castrate five hundred calves. At that time, an eunuch redeemed the cattle with gold coins and released them. Because of this cause, he immediately obtained male genitalia and his body became complete. Upon returning to the royal palace, he sent someone to announce, 『So-and-so is outside.』 The king said, 『This is my family member, he can come and go freely, and has never announced himself before, why is he doing so today?』 The king then summoned him and asked him the reason. He replied to the king, 『I just saw a butcher about to castrate five hundred calves, and I redeemed and released them. Because of this cause, my body has been restored to completeness, so I did not dare to enter directly.』 The king was surprised and delighted upon hearing this, and developed deep faith and respect for the Buddha's teachings.

。夫以華報，所感如此，況其果報，豈可量也？

（二六）◎二內官諍道理緣

昔波斯匿王，于臥眠中，聞二內官共諍道理，一作是言：「我依王活。」一人答言：「我無所依，自業力活。」王聞此已，情可於彼依王活者，而欲賞之。即遣直人，語夫人言：「我今當使一人往者，重與錢財衣服瓔珞。」於是尋遣依王活者，持己所飲余殘之酒，以與夫人。爾時此人，持酒出戶，鼻中血出，不得前進。會復值彼自業活者，即倩持酒，往與夫人。夫人見已，憶王之言，賜其錢財衣服瓔珞，還於王前。王見此人，深生怪惑，即便喚彼依王活者，而問之言：「我使汝去，云何不去？」答言：「我出戶外，卒得衄鼻，竟不堪任，即便倩彼，持王殘酒，以與夫人。」王時嘆言：「我今乃知佛語為實，自作其業，自受其報，不可奪也。」由是觀之，善惡報應，行業所致，非天非王之所能與

現代漢語譯本：以微小的花朵作為回報，所感受到的尚且如此，更何況是最終的果報，又怎麼可以衡量呢？

（二六）◎二內官爭論道理的因緣

從前，波斯匿王在睡夢中，聽到兩個內官在爭論道理。一個說：『我依靠國王而活。』另一個人回答說：『我無所依靠，是靠自己的業力而活。』國王聽了這些話后，心裡偏向于那個說依靠國王而活的人，想要賞賜他。於是就派一個正直的人，告訴夫人說：『我今天將派一個人去，要重重地賞賜他錢財、衣服和瓔珞。』隨即就派那個說依靠國王而活的人，拿著自己喝剩下的殘酒，去給夫人。當時這個人，拿著酒剛出門，就鼻出血，不能前進。正好遇到那個說靠自己業力而活的人，就請他幫忙拿著酒，去給夫人。夫人見到后，想起國王的話，就賞賜了他錢財、衣服和瓔珞，然後他回到國王面前。國王見到這個人，感到非常奇怪和疑惑，就叫來那個說依靠國王而活的人，問他說：『我讓你去，為什麼沒去？』他回答說：『我剛出門，突然就流鼻血，實在不能勝任，就請那個人幫忙，拿著國王的殘酒，去給夫人了。』國王當時感嘆說：『我現在才知道佛說的是真的，自己造作的業，自己承受果報，是無法被剝奪的。』由此看來，善惡的報應，是行為所導致的，不是天神也不是國王所能給予的。

English version: Even with a small flower as a reward, the feeling is such, let alone the final karmic retribution, how can it be measured?

(26) ◎ The Cause of Two Inner Officials Arguing About Principles

In the past, King Pasenadi, while sleeping, heard two inner officials arguing about principles. One said, 'I live by relying on the king.' The other replied, 'I rely on nothing, I live by my own karmic power.' After hearing this, the king favored the one who said he lived by relying on the king and wanted to reward him. So he sent an upright person to tell the queen, 'Today I will send someone, and I will heavily reward him with money, clothes, and necklaces.' Then he sent the one who said he lived by relying on the king, to take the leftover wine he had drunk to the queen. At that time, this person, holding the wine, had just stepped out the door when his nose started bleeding, and he could not go forward. He happened to meet the one who said he lived by his own karmic power, so he asked him to help carry the wine to the queen. Upon seeing him, the queen remembered the king's words and rewarded him with money, clothes, and necklaces, and then he returned to the king. The king, seeing this person, felt very strange and puzzled, so he called the one who said he lived by relying on the king and asked him, 'I sent you, why didn't you go?' He replied, 'As soon as I stepped out the door, I suddenly had a nosebleed and was unable to do it, so I asked that person to help carry the king's leftover wine to the queen.' The king then sighed and said, 'Now I know that what the Buddha said is true, one creates one's own karma, and one receives the consequences, which cannot be taken away.' From this, it can be seen that the retribution of good and evil is caused by one's actions, not given by gods or kings.

。

◎雜寶藏經卷第二 大正藏第 04 冊 No. 0203 雜寶藏經

雜寶藏經卷第三

元魏西域三藏吉迦夜共曇曜譯

兄弟二人俱出家緣

仇伽離謗舍利弗等緣

龍王偈緣

提婆達多欲毀傷佛因緣

共命鳥緣

白鵝王緣

大龜因緣

二輔相詭媾緣

山雞王緣

吉利鳥緣

老仙緣

二估客因緣

八天次第問法緣

（二七）◎兄弟二人俱出家緣

往昔之世，有兄弟二人，心樂佛法，出家學道。其兄精勤，集眾善法，修阿練行，未久之頃，得羅漢道；其弟聰明，學問博識，誦三藏經，后為輔相請作門師，多與財錢，委使營造僧房塔寺。時三藏法師，受其財物，將人經地，為造塔寺，基剎端嚴，堂宇瑩麗，製作之意，妙絕工匠。輔相見已，倍生信敬，供養供給，觸事無乏。三藏比丘，見其心好，即作是念：「寺廟訖成，俱須眾僧安置寺上，當語輔相使請我兄。」作是念已，語輔相言：「我有一兄，在於彼處，舍家入道，勤心精進，修阿練行，檀越今可請著寺上。」輔相答言：「師所約敕，但是比丘，不敢違逆，況復師兄，是阿練也。」即便遣人慇勤往請

現代漢語譯本 《雜寶藏經》卷二 大正藏第04冊 No. 0203 《雜寶藏經》

《雜寶藏經》卷三

元魏西域三藏吉迦夜共曇曜譯

兄弟二人一同出家的因緣

仇伽離誹謗舍利弗等人的因緣

龍王偈的因緣

提婆達多想要毀傷佛陀的因緣

共命鳥的因緣

白鵝王的因緣

大龜的因緣

兩個輔相陰謀詭計的因緣

山雞王的因緣

吉利鳥的因緣

老仙的因緣

兩個商人的因緣

八天依次問法的因緣

（二七）◎兄弟二人一同出家的因緣

很久以前，有兄弟二人，內心喜愛佛法，出家修行。哥哥精進勤奮，積累各種善法，修習阿練若行，不久就證得羅漢道；弟弟聰明，學識淵博，能背誦三藏經典，後來被輔相請去做門下老師，輔相給了他很多財物，委託他建造僧房和佛塔寺廟。當時這位三藏法師，接受了輔相的財物，帶領人們勘察地形，建造佛塔寺廟，地基和剎柱端正莊嚴，殿堂和房屋光潔美麗，製作的工藝，精妙絕倫，超越了工匠的水平。輔相看到后，更加生起信敬之心，供養和供給，事事都不缺乏。三藏比丘，看到輔相心意很好，就想：『寺廟已經建成，需要安置僧眾在寺廟裡，應該告訴輔相請我的哥哥來。』這樣想后，就對輔相說：『我有一個哥哥，在那個地方，捨棄家庭出家修行，勤奮精進，修習阿練若行，施主現在可以請他來寺廟裡。』輔相回答說：『您所吩咐的，只要是比丘，我都不敢違背，更何況是您的哥哥，還是修習阿練若行的。』隨即就派人慇勤地前去邀請。

English version The Miscellaneous Treasure Sutra, Volume 2 Taisho Tripitaka Volume 04, No. 0203, The Miscellaneous Treasure Sutra

The Miscellaneous Treasure Sutra, Volume 3

Translated by Tripiṭaka Jīvakaya of the Western Regions of the Northern Wei Dynasty, together with Tanyao

The Cause and Condition of Two Brothers Leaving Home Together

The Cause and Condition of Cūḷakāli Slandering Śāriputra and Others

The Cause and Condition of the Dragon King's Gāthā

The Cause and Condition of Devadatta's Desire to Harm the Buddha

The Cause and Condition of the Jīvaṃjīvaka Bird

The Cause and Condition of the White Goose King

The Cause and Condition of the Great Turtle

The Cause and Condition of the Two Ministers' Treachery

The Cause and Condition of the Pheasant King

The Cause and Condition of the Auspicious Bird

The Cause and Condition of the Old Immortal

The Cause and Condition of the Two Merchants

The Cause and Condition of the Eight Devas Asking for the Dharma in Order

(27) ◎ The Cause and Condition of Two Brothers Leaving Home Together

In the past, there were two brothers who loved the Buddha's teachings and left home to practice. The elder brother was diligent and accumulated various good dharmas, practicing the araṇya practice, and soon attained the Arhat path. The younger brother was intelligent, knowledgeable, and could recite the three pitakas. Later, he was invited by a minister to be his teacher. The minister gave him much wealth and entrusted him with building monasteries and pagodas. At that time, this Tripiṭaka master accepted the minister's wealth and led people to survey the terrain and build pagodas and monasteries. The foundations and pillars were upright and solemn, the halls and houses were clean and beautiful, and the craftsmanship was exquisite, surpassing the level of craftsmen. When the minister saw this, he developed even more faith and respect, providing offerings and supplies, lacking nothing. The Tripiṭaka Bhikṣu, seeing that the minister's intentions were good, thought: 'The monastery has been completed, and it is necessary to place monks in the monastery. I should tell the minister to invite my elder brother.' After thinking this, he said to the minister: 'I have an elder brother who is in that place, having left his family to practice, diligently and vigorously practicing the araṇya practice. The benefactor can now invite him to the monastery.' The minister replied: 'Whatever you command, as long as it is a Bhikṣu, I dare not disobey, let alone your elder brother, who is also practicing the araṇya practice.' Immediately, he sent people to earnestly invite him.

。既來到已，輔相見其精勤用行，倍加供養。

其後輔相以一妙㲲價直千萬，以與于彼阿練比丘，阿練比丘，不肯受之，慇勤強與，然後乃受，而作是念：「我弟營事，當須財物。」即以與之。輔相后時，以一粗㲲，用與三藏；三藏得已，深生瞋恚。又於後日，輔相更以一張妙㲲直千萬錢，與兄阿練；其兄既得，復以與弟。其弟見已，倍懷嫉妒，即持此㲲，往至輔相愛敬女所，而語之言：「汝父輔相，先看我厚，今彼比丘至止已來，不知以何幻惑汝父，今於我薄，與汝此㲲，汝可持向輔相之前，縫以為衣。若其問者，汝可答言：『父所愛重，阿練若者，捉以與我。』輔相必定瞋不共語。」女語三藏言：「我父今厚敬彼比丘，如愛眼睛，亦如明珠，云何卒當而到謗毀？」三藏復言：「汝若不爾，與汝永斷。」女人又答：「何故太卒當更方宜？」情不能已，便受此㲲，于其父前，裁以為衣。爾時輔相，見㲲即識，而作念言：「彼比丘者，甚大惡人，得我之㲲，不自供給，反以誑惑小兒婦女。」於是後日阿練若來，不復出迎，顏色變異。

時此比丘，見輔相爾，心自思惟：「必有異人，譭謗於我，使彼爾耳。」即升空中，作十八變

現代漢語譯本：既然已經來了，輔相看到他精勤修行，就更加倍地供養他。 之後，輔相用一條價值千萬的精美毛毯送給那位阿練若比丘，阿練若比丘不肯接受。輔相慇勤地強行贈與，他才接受，並且心想：『我的弟弟經營事務，應當需要財物。』就將毛毯給了弟弟。後來，輔相用一條粗糙的毛毯送給三藏；三藏得到后，深感憤怒。又過了幾天，輔相再次用一張價值千萬的精美毛毯送給哥哥阿練；他的哥哥得到后，又轉送給了弟弟。他的弟弟看到后，更加嫉妒，就拿著這條毛毯，去到輔相寵愛的女兒那裡，對她說：『你的父親輔相，以前對我很好，現在自從那個比丘來了之後，不知道用什麼妖術迷惑了你的父親，現在對我冷淡了，把這條毛毯給你，你可以拿著它到你父親面前，縫製成衣服。如果他問起，你就回答說：『父親所寵愛的阿練若，拿來給我的。』輔相一定會生氣，不再和你說話。』女兒對三藏說：『我父親現在非常尊敬那位比丘，就像愛護自己的眼睛一樣，也像對待明珠一樣，怎麼能突然就去誹謗他呢？』三藏又說：『你如果不這樣做，我就和你斷絕關係。』女人又回答說：『為什麼這麼著急，應該再考慮一下？』但最終還是沒能拒絕，就接受了這條毛毯，在她父親面前裁剪做成了衣服。當時，輔相看到毛毯就認出來了，心想：『那個比丘真是個大惡人，得到我的毛毯，不自己用，反而用來欺騙小孩和婦女。』於是，之後阿練若來的時候，輔相不再出來迎接，臉色也變了。 這時，這位比丘看到輔相這樣，心裡自己思量：『一定是有其他人，誹謗我，才使得他這樣。』就升到空中，做了十八種變化。

English version: Having arrived, the minister saw his diligent practice and increased his offerings to him. Later, the minister gave a fine blanket worth ten million to that Aranya Bhikkhu. The Aranya Bhikkhu refused to accept it. The minister earnestly insisted on giving it, and only then did he accept it, thinking, 'My younger brother is managing affairs and must need money.' So he gave the blanket to his younger brother. Later, the minister gave a coarse blanket to Tripitaka; Tripitaka, upon receiving it, was deeply angered. A few days later, the minister again gave a fine blanket worth ten million to his elder brother Aranya; his elder brother, upon receiving it, gave it to his younger brother. His younger brother, upon seeing it, became even more jealous and took the blanket to the minister's beloved daughter, saying to her, 'Your father, the minister, used to treat me well, but now since that Bhikkhu came, I don't know what magic he used to bewitch your father. Now he is cold to me and gives you this blanket. You can take it to your father and sew it into clothes. If he asks, you can answer, 'Aranya, whom father loves, took it and gave it to me.' The minister will surely be angry and will not speak to you.' The daughter said to Tripitaka, 'My father now respects that Bhikkhu very much, like he cherishes his own eyes, like a bright pearl. How can I suddenly go and slander him?' Tripitaka said again, 'If you don't do this, I will break off relations with you.' The woman replied, 'Why so hasty? We should consider it further.' But in the end, she could not refuse, so she accepted the blanket and cut it into clothes in front of her father. At that time, the minister recognized the blanket and thought, 'That Bhikkhu is a very evil person. He got my blanket and didn't use it himself, but instead used it to deceive children and women.' Therefore, when Aranya came later, the minister no longer came out to greet him, and his expression changed. At this time, this Bhikkhu, seeing the minister like this, thought to himself, 'There must be someone else who slandered me, causing him to be like this.' He then ascended into the air and performed eighteen transformations.

。輔相見已，深懷敬服，即與其婦，禮足懺悔，恭敬情濃，倍于常日，即驅三藏及其己女，悉令出國。

佛言：「爾時三藏，我身是。以謗他故，于無量劫，受大苦惱，乃至今日，為孫他利之所譭謗。爾時此女，由謗聖故，現被驅出，窮困乞活。是以世人，於一切事，應當明察，莫輕誹謗用招咎罰。」

（二八）仇伽離謗舍利弗等緣

昔有尊者舍利弗、目連，游諸聚落，到瓦師所，值天大雨，即于中宿。會值窯中先時有一牧牛之女，在後深處；而聲聞人，不入定時，無異凡夫，故不知見。彼牧牛女，見舍利弗、目連其容端政，心中惑著，便失不凈。尊者舍利弗、目連，從瓦窯出。仇伽離善於形相，觀人顏色，知作欲相不作欲相，見牧牛女在後而出，其女顏色，有成欲相，不知彼女自生惑著而失不凈，即便謗言：「尊者舍利弗、目連，淫牧牛女。」向諸比丘，廣說是事。時諸比丘，即便三諫：「莫謗尊者舍利弗、目連。」時仇伽離心生瞋嫉，倍更忿盛。

有一長者，名曰婆伽，尊者舍利弗、目連，為說法要，得阿那含，命終生梵天上，即稱名為婆伽梵。時婆伽梵，遙于天上，知仇伽離謗尊者舍利弗、目連，即便來下，至仇伽離房中。仇伽離問言：「汝是阿誰？」答言：「我是婆伽梵

現代漢語譯本：輔相見到他們后，內心深感敬佩，立即讓自己的妻子向他們行禮懺悔，恭敬之情比平時更加濃厚，然後驅逐三藏和自己的女兒，讓他們全部離開國境。 佛說：『當時的三藏，就是我的前身。因為誹謗他人，在無量劫中，遭受巨大的痛苦，直到今天，還被孫他利所誹謗。當時這個女子，因為誹謗聖人，現在被驅逐，窮困潦倒，靠乞討為生。因此，世人對於一切事情，都應當明察，不要輕易誹謗，以免招致罪責和懲罰。』 （二八）仇伽離誹謗舍利弗等因緣 過去，有尊者舍利弗、目連，遊歷各個村落，來到一個瓦匠家，正趕上天降大雨，就在那裡借宿。恰好窯中先前有一個牧牛的女子，在窯的深處；而聲聞之人，在沒有入定時，和凡夫俗子沒有區別，所以沒有看見她。那個牧牛女子，看到舍利弗、目連容貌端正，心中迷惑愛戀，便失了不凈。尊者舍利弗、目連，從瓦窯出來。仇伽離善於觀察人的外貌，能從人的臉色判斷是否動了慾念，看到牧牛女子在後面出來，那女子的臉色，有動欲的跡象，不知道是她自己心生迷惑而失了不凈，就誹謗說：『尊者舍利弗、目連，與牧牛女子行淫。』向眾比丘，廣泛宣揚此事。當時眾比丘，就三次勸諫：『不要誹謗尊者舍利弗、目連。』當時仇伽離心中生起嗔恨嫉妒，更加憤怒。 有一個長者，名叫婆伽，尊者舍利弗、目連，為他宣說佛法要義，他證得阿那含果，命終後生到梵天，就被稱為婆伽梵。當時婆伽梵，在遙遠的天上，知道仇伽離誹謗尊者舍利弗、目連，就立即下來，來到仇伽離的房間中。仇伽離問道：『你是誰？』回答說：『我是婆伽梵。』

English version: The minister, having seen them, was deeply respectful and admiring. He immediately had his wife perform the rites of repentance, her respect and affection being greater than usual. Then, he expelled the Tripitaka master and his own daughter, ordering them all to leave the country. The Buddha said, 'At that time, the Tripitaka master was my former self. Because of slandering others, I suffered immense pain for countless eons, and even today, I am being slandered by Sunthali. At that time, this woman, because of slandering the saints, is now being expelled, impoverished, and living by begging. Therefore, people in the world should be discerning in all matters and not lightly slander others, lest they incur blame and punishment.' (28) The Circumstances of Chugali Slandering Shariputra and Others In the past, there were Venerable Shariputra and Maudgalyayana, who were traveling through various villages. They arrived at a potter's house, and it happened to be raining heavily, so they stayed there for the night. Coincidentally, there was a cowherd girl in the kiln, in the back. When the Sravakas are not in meditation, they are no different from ordinary people, so they did not see her. The cowherd girl, seeing Shariputra and Maudgalyayana's handsome appearances, became infatuated and lost her purity. Venerable Shariputra and Maudgalyayana came out of the kiln. Chugali was good at observing appearances and could tell from people's complexions whether they had lustful thoughts. Seeing the cowherd girl coming out from behind, her complexion showed signs of lust. Not knowing that she had lost her purity due to her own infatuation, he slandered, saying, 'Venerable Shariputra and Maudgalyayana had intercourse with the cowherd girl.' He widely spread this matter to the other monks. At that time, the monks advised him three times, 'Do not slander Venerable Shariputra and Maudgalyayana.' At that time, Chugali's heart was filled with anger and jealousy, and he became even more furious. There was an elder named Bhaga. Venerable Shariputra and Maudgalyayana preached the essence of the Dharma to him, and he attained Anagami. After his death, he was reborn in the Brahma heaven and was called Bhagavan. At that time, Bhagavan, from the distant heavens, knew that Chugali had slandered Venerable Shariputra and Maudgalyayana, so he immediately descended and came to Chugali's room. Chugali asked, 'Who are you?' He replied, 'I am Bhagavan.'

。」「為何事來？」梵言：「我以天耳，聞汝謗尊者舍利弗、目連，汝莫說尊者等有如此事。」如是三諫。諫之不止，反作是言：「汝婆伽梵！言得阿那含，阿那含者，名為不還，何以來至我邊？若如是者，佛語亦虛。」梵言：「不還者，謂不還欲界受生。」

時仇伽離，于其身上，即生惡瘡，從頭至足，大小如豆。往至佛所，而白佛言：「云何舍利弗、目連，淫牧牛女？」佛復諫言：「汝莫說是舍利弗、目連是事。」聞佛此語，倍生瞋恚，時惡皰瘡轉大如㮈。第二又以此事，而白于佛，佛復諫言：「莫說此事。」皰瘡轉大如拳。第三不止，其皰轉大如瓠，身體壯熱，入冷池中，能令冰池甚大沸熱，皰瘡盡潰，即時命終，墮摩訶優波地獄。

爾時比丘白佛言：「世尊！以何因緣？尊者舍利弗、目連等，為他重謗？」

佛言：「過去劫時，舍利弗、目連等，曾為凡夫。見辟支佛出瓦師窯中，亦有牧牛女，從后而出，即便謗言：『彼比丘者，必與此女，共為交通。』由是業緣，墮三惡道中，受無量苦；今雖得聖，先緣不盡，猶被誹謗。當知聲聞人，不能為眾生作大善知識。所以者何？若舍利弗、目連，為仇伽離，現少神足，仇伽離必免地獄；不為現故，使仇伽離墮于地獄，如此之事

『你為何而來？』梵天說道：『我用天耳聽到你誹謗尊者舍利弗和目犍連，你不要說尊者們有這樣的事。』這樣勸說了三次。勸說不止，反而說：『你婆伽梵！說得到阿那含果位，阿那含的意思是不再返回，為何還來到我這裡？如果這樣，佛說的話也是虛假的。』梵天說：『不還的意思是不再返回欲界受生。』 當時，仇伽離身上立刻生出惡瘡，從頭到腳，大小如豆。他去到佛陀那裡，對佛陀說：『舍利弗和目犍連怎麼會和牧牛女淫亂？』佛陀再次勸誡說：『你不要說舍利弗和目犍連有這樣的事。』聽到佛陀這樣說，他更加生氣，當時惡瘡轉大如柰。第二次又用這件事告訴佛陀，佛陀再次勸誡說：『不要說這件事。』皰瘡轉大如拳頭。第三次還是不止，皰瘡轉大如葫蘆，身體發熱，進入冷池中，能使冰冷的池水沸騰，皰瘡全部潰爛，立刻就死了，墮入摩訶優波地獄。 當時，比丘問佛陀說：『世尊！因為什麼因緣？尊者舍利弗和目犍連等人，會被他人如此誹謗？』 佛陀說：『在過去劫時，舍利弗和目犍連等人，曾經是凡夫。看到辟支佛從瓦窯中出來，也有牧牛女從後面出來，就誹謗說：『那個比丘，一定和這個女人，有不正當的交往。』因為這個業緣，墮入三惡道中，受無量苦；現在雖然已經成聖，但之前的因緣沒有結束，仍然被誹謗。應當知道聲聞人，不能為眾生做大善知識。為什麼呢？如果舍利弗和目犍連，為仇伽離，稍微顯現一些神足通，仇伽離必定可以免於地獄；因為沒有顯現，使得仇伽離墮入地獄，這樣的事情』

'Why have you come?' Brahma said, 'With my divine ear, I heard you slandering the Venerable Sariputra and Maudgalyayana. You must not say that the Venerables have such things.' He admonished him three times in this way. Not stopping his slander, he instead said, 'You, Bhagavan! Say that you have attained Anagami, which means non-returner, why then do you come to me? If this is so, then the Buddha's words are also false.' Brahma said, 'Non-returner means not returning to be reborn in the desire realm.' At that time, evil sores immediately grew on Chuggali's body, from head to toe, as large as beans. He went to the Buddha and said to the Buddha, 'How could Sariputra and Maudgalyayana be having illicit relations with a cowherd girl?' The Buddha again admonished him, 'You must not say that Sariputra and Maudgalyayana have such things.' Hearing the Buddha say this, he became even more angry, and at that time the evil sores grew as large as jujubes. The second time he told the Buddha about this matter, and the Buddha again admonished him, 'Do not say this.' The sores grew as large as fists. The third time he still did not stop, and the sores grew as large as gourds, his body became hot, and when he entered a cold pond, he could make the icy water boil. The sores all burst, and he died immediately, falling into the Mahā-Upa hell. At that time, the monks asked the Buddha, 'World Honored One! What is the cause and condition that the Venerable Sariputra and Maudgalyayana are so slandered by others?' The Buddha said, 'In past kalpas, Sariputra and Maudgalyayana were once ordinary people. They saw a Pratyekabuddha coming out of a potter's kiln, and there was also a cowherd girl coming out from behind. They then slandered, saying, 'That monk must be having improper relations with this woman.' Because of this karmic cause, they fell into the three evil realms, suffering immeasurable pain. Although they have now become saints, the previous karmic conditions have not ended, and they are still being slandered. It should be known that Sravakas cannot be great benefactors for sentient beings. Why is that? If Sariputra and Maudgalyayana had shown some minor supernatural powers to Chuggali, Chuggali would surely have been spared from hell. Because they did not show them, Chuggali fell into hell. Such things'

。」

佛作是說：「是菩薩人，如鳩留孫佛時，有一仙人，名曰定光，共五百仙人，在於山林中草窟里住。時有婦人，偶行在此，值天降雨風寒理極，無避雨處，即向定光仙所，寄宿一夜。明日出去，諸仙人見之，即便謗言：『此定光仙，必共彼女，行不凈行。』爾時定光，知彼心念，恐其誹謗，墮于地獄，即升虛空，高七多羅樹，作十八變。諸仙人見已，而作是言：『身能離地四指，無有淫慾；何況定光，升虛空中，有大神變，而有欲事？我等云何，于清凈人，而起誹謗？』時五百仙人，即五體投地，曲躬懺悔。緣是之故，得免重罪。當知菩薩有大方便，真是眾生善知識。」

佛言：「爾時定光仙人者，今彌勒是也。爾時五百仙人者，今長老等五百比丘是也。」◎

（二九）◎龍王偈緣

佛在王舍城，提婆達多，往至佛所，惡口罵詈。阿難聞已，極生瞋恚，驅提婆達多令出去，而語之曰：「汝若更來，我能使汝得大苦惱。」

諸比丘見已，白佛言：「希有世尊！如來常于提婆達多生慈愍心，而提婆達多於如來所恒懷噁心。阿難瞋恚，即驅使去。」

佛言：「非但今日，於過去世，亦曾如此

現代漢語譯本 佛陀這樣說道：『這位菩薩，就像在鳩留孫佛時期，有一位名叫定光的仙人，和五百位仙人一起，住在山林中的草窟里。當時有一位婦人，偶然路過這裡，遇到天降大雨，風寒交加，實在沒有地方避雨，就到定光仙人那裡，借宿了一夜。第二天她離開后，眾仙人看見了，就誹謗說：『這位定光仙人，一定和那個女人，做了不凈的行為。』當時定光仙人，知道他們的想法，擔心他們誹謗，會墮入地獄，就升到空中，高七多羅樹，顯現了十八種變化。眾仙人看見后，就說：『身體能離開地面四指，就沒有淫慾；何況定光仙人，升到空中，有大神力變化，怎麼會有淫慾之事呢？我們怎麼能對清凈的人，產生誹謗呢？』當時五百位仙人，就五體投地，彎腰懺悔。因為這個緣故，才免除了重罪。應當知道菩薩有大方便，真是眾生的善知識。』 佛陀說：『當時那位定光仙人，就是現在的彌勒菩薩。當時那五百位仙人，就是現在的長老等五百位比丘。』 （二九）◎龍王偈緣 佛陀在王舍城時，提婆達多來到佛陀那裡，惡語謾罵。阿難聽了，非常生氣，驅趕提婆達多讓他離開，並對他說：『你如果再來，我能讓你遭受巨大的苦惱。』 眾比丘看見后，對佛陀說：『稀有啊世尊！如來常常對提婆達多生起慈悲憐憫之心，而提婆達多對如來卻總是懷著噁心。阿難生氣，就驅趕他離開。』 佛陀說：『不只是今天這樣，在過去世，也曾如此。』

English version The Buddha said, 'This Bodhisattva, like in the time of Krakucchanda Buddha, there was an immortal named Dipankara, who lived with five hundred immortals in grass caves in the mountains. At that time, a woman happened to pass by, and encountering heavy rain and cold wind, had nowhere to take shelter. She went to Dipankara's place and stayed for one night. The next day, after she left, the immortals saw her and slandered, saying, 'This Dipankara must have engaged in impure acts with that woman.' At that time, Dipankara, knowing their thoughts and fearing that their slander would cause them to fall into hell, rose into the sky, seven tala trees high, and manifested eighteen transformations. Upon seeing this, the immortals said, 'One who can lift their body four fingers off the ground has no lust; how much more so Dipankara, who rises into the sky with great divine transformations, could have lustful desires? How could we have slandered such a pure person?' Then the five hundred immortals prostrated themselves, bowing and repenting. Because of this, they were spared from grave sins. Know that Bodhisattvas have great skillful means and are truly good teachers for sentient beings.' The Buddha said, 'That immortal Dipankara was the present Maitreya. Those five hundred immortals were the present five hundred bhikkhus, including the elders.' (29) ◎ The Story of the Dragon King's Verse When the Buddha was in Rajagriha, Devadatta came to the Buddha and cursed him with harsh words. Ananda, upon hearing this, became extremely angry and drove Devadatta away, saying to him, 'If you come again, I will cause you great suffering.' The bhikkhus, upon seeing this, said to the Buddha, 'It is rare, O World Honored One! The Tathagata always has compassion for Devadatta, while Devadatta always harbors evil intentions towards the Tathagata. Ananda became angry and drove him away.' The Buddha said, 'It is not only today that this has happened; it was also so in past lives.'

。昔于迦尸國，時有龍王兄弟二人，一名大達，二名優婆大達，恒雨甘雨，使其國內，草木滋長，五穀成熟，畜生飲水，皆得肥壯，牛羊蕃息。時彼國王，多殺牛羊，至於龍所，而祠于龍。龍即現身，而語王言：『我既不食，何用殺生而祠我為？』數語不改，兄弟相將，遂避此處，更到一小龍住處，名屯度脾。屯度脾龍，晝夜瞋恚，惡口罵詈。大達語言：『汝莫瞋恚！比爾還去。』優婆大達，極大忿怒，而語之言：『唯汝小龍，常食蝦蟆；我若吐氣，吹汝眷屬，皆使消滅。』大達語弟：『莫作瞋恚！我等今當還向本處，迦尸國王，渴仰我等。』迦尸國王，作是言曰：『二龍若來，隨其所須，以乳酪祀，更不殺生。』龍王聞已，即還本處。

「於是大達，而作是偈言：

「『盡共合和至心聽，　　極善清凈心數法， 　　菩薩本緣所說事，　　今佛顯現故昔偈。 　　天中之天三佛陀，　　如來在世諸比丘， 　　更出惡言相譏毀，　　大悲見聞如此言。 　　集比丘僧作是說：　　「諸比丘依我出家， 　　非法之事不應作，　　汝等各各作粗語， 　　更相誹謗自毀害。　　汝不聞知求菩提， 　　修集慈忍難苦行，　　汝等若欲依佛法， 　　應當奉行六和敬

現代漢語譯本： 從前在迦尸國，有龍王兄弟二人，一個叫大達，一個叫優婆大達。他們經常降下甘雨，使得國內草木茂盛，五穀豐收，牲畜飲水充足，都長得肥壯，牛羊也大量繁殖。當時，那裡的國王經常宰殺牛羊，到龍所在的地方祭祀龍。龍就現身，對國王說：『我既然不吃這些，為何要殺生來祭祀我呢？』多次勸說國王，國王也不改變。於是，兄弟倆就一起離開了那裡，到了一個名叫屯度脾的小龍住的地方。屯度脾龍白天黑夜都發怒，惡語謾罵。大達說：『你不要發怒！你還是離開這裡吧。』優婆大達非常憤怒，對它說：『你這小龍，經常吃蛤蟆；我如果吐氣，吹你的眷屬，都會讓他們消滅。』大達對弟弟說：『不要發怒！我們現在應該回到原來的地方，迦尸國王正渴望我們回去。』迦尸國王說：『如果二龍回來，就按照他們所需要的，用乳酪祭祀，不再殺生。』龍王聽了，就回到了原來的地方。 於是大達，說了這樣的偈語： 『大家一起專心聽，最善良清凈的心法，菩薩本生故事所說的事，現在佛陀顯現，所以說出以前的偈語。 天中之天三佛陀，如來在世的各位比丘，如果再說出惡語互相譏諷譭謗，大悲的佛陀聽聞看到這些話。 召集比丘僧眾這樣說：『各位比丘，你們依我出家，不應該做非法的事情，你們各自說粗話，互相誹謗，自我傷害。你們難道不知道，要追求菩提，修集慈悲忍辱的難行苦行嗎？你們如果想要依佛法，就應當奉行六和敬。』

English version: Once upon a time, in the kingdom of Kashi, there were two dragon king brothers, one named Da Da and the other named Upada Da. They constantly brought sweet rain, causing the plants and trees in the country to flourish, the five grains to ripen, the livestock to have plenty of water, and all to grow fat and strong, with cattle and sheep multiplying abundantly. At that time, the king of that place often slaughtered cattle and sheep to offer sacrifices to the dragons at their dwelling place. The dragons would then appear and say to the king, 'Since I do not eat these things, why do you kill living beings to sacrifice to me?' After repeatedly advising the king, he did not change. So, the two brothers left that place together and went to the dwelling place of a small dragon named Tundu Pi. Tundu Pi was angry day and night, cursing and scolding with harsh words. Da Da said, 'Do not be angry! You should leave this place.' Upada Da was extremely angry and said to it, 'You little dragon, you often eat toads; if I exhale, blowing on your family, I will make them all disappear.' Da Da said to his brother, 'Do not be angry! We should now return to our original place, as the king of Kashi is longing for us to return.' The king of Kashi said, 'If the two dragons return, I will offer them milk and cheese according to their needs and will no longer kill living beings.' Upon hearing this, the dragon kings returned to their original place. Then Da Da spoke this verse: 'Everyone, with one heart, listen attentively, to the most virtuous and pure teachings of the mind, the stories told in the Bodhisattva's past lives, now that the Buddha has appeared, so I speak the verses of the past. The Buddha, the Buddha of the heavens, the three Buddhas, the monks who are with the Tathagata, if they speak evil words, mocking and slandering each other, the compassionate Buddha hears and sees these words. Gathering the monastic community, he says: 'Monks, you have left home following me, you should not do unlawful things, you each speak harsh words, slandering each other, harming yourselves. Do you not know that you seek Bodhi, cultivating compassion and patience through difficult practices? If you wish to follow the Buddha's teachings, you should practice the six harmonies.'

。　　智者善聽學佛道， 　　為欲利益安眾生，　　普於一切不惱害， 　　修行若聞應遠惡。　　出家之人起忿諍， 　　猶如冰水出於火，　　若欲隨順出家法， 　　應斷瞋諍合道行。　　我於過去作龍王， 　　兄弟有二同處住，　　第一兄名為大達， 　　第二者名優婆達，　　俱不殺生持凈戒， 　　有大威德厭龍形，　　恒向善趣求作人。 　　若見沙門婆羅門，　　修持凈戒又多聞， 　　變形供養常親近，　　八日十四十五日， 　　受持八戒撿心意，　　捨己住處詣他方。 　　有龍名曰屯度脾，　　見我二龍大威德， 　　知己不如生嫉恚，　　恒以惡口而罵詈。 　　膀頷腫口氣粗出，　　瞋怒心盛身脹大， 　　出是惡聲而謗言，　　幻惑諂偽見侵逼。 　　聞此下賤惡龍罵，　　優波大達極瞋恚， 　　請求其兄大達言：　　『以此惡語而見毀， 　　恒食蝦蟆水際住，　　如此賤物敢見罵？ 　　若在水中惱水性，　　若在陸地惱害人。 　　聞惡欲忍難可堪，　　今當除滅身眷屬， 　　一切皆毀還本處。』　　大力龍王聞弟言， 　　所說妙偈智者讚：　　『若於一宿住止處， 　　少得供給而安眠，　　不應于彼生惡念， 　　知恩報恩聖所贊

現代漢語譯本 智者善於聽聞佛法，爲了利益和安樂眾生，普遍對一切眾生不加惱害，修行之人如果聽到惡事應當遠離。出家之人如果發起忿怒和爭鬥，就像冰水遇到火焰一樣不相容。如果想要遵循出家人的法則，就應當斷除嗔恨和爭鬥，與道相合而行。我過去曾做龍王，有兩位兄弟一同居住，第一位哥哥名叫大達，第二位名叫優婆達，他們都不殺生，持守清凈的戒律，具有很大的威德，厭惡龍的形體，常常向往善道，希望轉生為人。如果見到沙門或婆羅門，修行清凈的戒律並且博學多聞，他們就會變化形體去供養並常常親近。在每月的初八、十四、十五日，他們會受持八關齋戒，檢束自己的心意，捨棄自己的住處前往其他地方。有一條龍名叫屯度脾，看到我們兄弟兩條龍具有很大的威德，知道自己不如他們，就心生嫉妒和怨恨，常常用惡語來謾罵我們。它腮幫腫大，口中粗氣噴出，嗔怒心盛，身體脹大，發出惡聲來誹謗我們，說我們是幻惑、諂媚、虛偽，並且侵擾逼迫它。聽到這條惡龍的謾罵，優婆達非常嗔怒，請求他的哥哥大達說：『因為這些惡語而受到譭謗，它常常吃蛤蟆，住在水邊，如此低賤的生物竟然敢謾罵我們？如果在水中就會擾亂水性，如果在陸地就會惱害人類。聽到惡語難以忍受，現在應當消滅它的身軀和眷屬，全部摧毀，讓它回到原來的地方。』大力龍王聽到弟弟的話，說出了智者讚歎的妙偈：『如果在一個地方住了一夜，稍微得到供給而安眠，就不應該對那個地方產生惡念，知恩報恩是聖人所讚歎的。』

English version The wise are good at listening to the Buddha's teachings, for the sake of benefiting and bringing peace to all beings, they universally do not harm any living creature. Those who practice should stay away from evil when they hear of it. If a monastic person initiates anger and strife, it is as incompatible as ice water meeting fire. If one wishes to follow the monastic rules, one should cut off anger and strife, and act in accordance with the path. In the past, I was a dragon king, and I had two brothers living together. The first elder brother was named Da Da, and the second was named Upada. They did not kill, they upheld pure precepts, possessed great power and virtue, and disliked the form of a dragon. They always yearned for good paths, hoping to be reborn as humans. If they saw a Shramana or Brahmin who practiced pure precepts and was learned, they would transform their forms to make offerings and often draw near. On the eighth, fourteenth, and fifteenth days of each month, they would observe the eight precepts, restrain their minds, and leave their dwelling places to go elsewhere. There was a dragon named Tundu Pi, who saw that we two dragons had great power and virtue. Knowing that he was inferior, he became jealous and resentful, and often used harsh words to curse us. His cheeks were swollen, and coarse breath came from his mouth. His anger was intense, and his body swelled. He uttered evil sounds to slander us, saying that we were deceptive, flattering, and false, and that we were encroaching upon and oppressing him. Upon hearing this evil dragon's curses, Upada became very angry and asked his elder brother Da Da, 'Because of these evil words, we are being slandered. It often eats toads and lives by the water. How dare such a lowly creature curse us? If it is in the water, it will disturb the water's nature, and if it is on land, it will harm people. It is difficult to endure hearing such evil words. Now we should destroy its body and its family, completely destroy it, and return it to its original place.' The powerful dragon king, upon hearing his younger brother's words, spoke a wonderful verse praised by the wise: 'If one stays in a place for one night, and receives a little provision and rest, one should not have evil thoughts about that place. Knowing and repaying kindness is praised by the sages.'

。　　若息樹下少蔭涼， 　　不毀枝葉及花果，　　若於親厚少作惡， 　　是人終始不見樂。　　一餐之惠以惡報， 　　是不知恩行惡人，　　善果不生復消滅， 　　如林被燒而燋兀，　　后還生長復如故。 　　背恩之人善不生，　　若養惡人百種供， 　　終不念恩必報怨。　　譬如仙人像依住， 　　生子即死仙養活，　　長大狂逸殺仙人， 　　樹木屋宇盡蹋壞，　　惡人背恩亦如是。 　　心意輕躁不暫停，　　譬如洄澓中有樹， 　　不修親友無返復，　　如似白㲲甄叔染。 　　若欲報怨應加善，　　不應以惡而毀害， 　　智者報怨皆以慈，　　擔負天地及山海， 　　此擔乃輕背恩重。　　一切眾生平等慈， 　　是為第一最勝樂，　　如渡河津安隱過， 　　慈等二樂亦如是。　　不害親友是快樂， 　　滅除憍慢亦是樂。　　內無德行外憍逸。 　　實無有知生憍慢，　　好與強諍親惡友， 　　名稱損減得惡聲。　　孤小老者及病人， 　　新失富貴羸劣者，　　貧窮無財失國主， 　　單己苦厄無所依，　　于上種種困厄者， 　　不生憐愍不名仁。　　若至他國無眷屬， 　　得眾惡罵忍為快，　　能遮眾惡鬥諍息

現代漢語譯本 如果在大樹下休息卻得不到陰涼， 不毀壞樹枝樹葉和花果，如果對親近的人少做壞事， 這樣的人始終不會快樂。 用惡行回報一頓飯的恩惠， 這是不知感恩的惡人， 善果不會生長反而會消滅， 就像森林被燒燬而光禿禿的， 之後還會生長恢復原樣。 背恩的人善行不會產生， 如果供養惡人百般， 他們最終不會念恩反而會報怨。 譬如仙人收留大象， 大象生下幼崽后死去，仙人將其養活， 長大后卻狂暴地殺死仙人， 樹木房屋都被它踐踏毀壞， 惡人背恩也像這樣。 心意輕浮急躁不能安定， 就像漩渦中有樹木， 不修好與親友的關係，沒有回報， 就像白色的布被甄叔染色一樣。 如果想要報復怨恨應該施加善行， 不應該用惡行去毀壞傷害， 智者報復怨恨都用慈悲， 能夠承擔天地和山海的重擔， 這個負擔很輕，背恩的負擔很重。 對一切眾生平等慈愛， 這是第一最殊勝的快樂， 就像渡河到達安全的地方， 慈愛和同等對待的兩種快樂也是這樣。 不傷害親友是快樂， 消除驕傲自滿也是快樂。 內心沒有德行，外表卻驕傲放縱。 實際上沒有知識卻產生驕傲自滿， 喜歡與強者爭鬥，親近惡友， 名聲受損，得到惡名。 對於孤兒、年老的人和病人， 新近失去富貴而衰弱的人， 貧窮沒有錢財，失去國家的君主， 獨自困苦，沒有依靠的人， 對於以上種種困厄的人， 不產生憐憫之心，不能稱為仁。 如果到了別的國家沒有親屬， 受到眾人惡罵能夠忍受是快樂， 能夠阻止各種惡行，平息爭鬥。

English version If one rests under a tree and finds little shade, Without destroying its branches, leaves, flowers, or fruits, if one does little evil to those close, Such a person will never find joy. To repay a meal's kindness with evil, Is the act of an ungrateful and wicked person, Good deeds will not grow but will be destroyed, Like a forest burned and left bare, Which later grows back and returns to its former state. The ungrateful person's good deeds will not arise, If one provides for an evil person in a hundred ways, They will ultimately not remember kindness but will repay with resentment. For example, a sage shelters an elephant, The elephant gives birth and dies, the sage raises the offspring, When grown, it becomes violent and kills the sage, Trees and houses are trampled and destroyed, The ungrateful evil person is like this. The mind is fickle and restless, unable to settle, Like a tree in a whirlpool, Not cultivating relationships with friends and family, without reciprocation, Like white cloth dyed by Zhen Shu. If one wishes to avenge a wrong, one should do good, One should not destroy or harm with evil, The wise avenge wrongs with compassion, Able to bear the weight of heaven and earth and mountains and seas, This burden is light, the burden of ingratitude is heavy. To have equal compassion for all living beings, Is the first and most supreme joy, Like crossing a river and reaching a safe place, The two joys of compassion and equality are also like this. Not harming friends and family is joy, Eliminating arrogance is also joy. Having no virtue within, yet being arrogant and unrestrained outwardly. Actually having no knowledge, yet giving rise to arrogance, Liking to contend with the strong, befriending evil companions, Reputation is damaged, and one gains a bad name. For orphans, the elderly, and the sick, Those who have recently lost wealth and become weak, The poor without money, the rulers who have lost their kingdoms, Those who are alone in suffering, without support, For all those in such distress, Not giving rise to compassion is not called benevolence. If one goes to another country without relatives, Being able to endure the curses of the crowd is joy, Being able to stop all evil deeds and quell disputes.

。 　　寧在他國人不識，　　不在己邦眾所輕， 　　若於異國得恭敬，　　皆來親附不瞋諍， 　　即是己國親眷屬。　　世間富貴樂甚少， 　　衰滅苦惱甚眾多，　　若見眾生皆退失， 　　制不由己默然樂。　　怨敵力勝自羸弱， 　　親友既少無所怙，　　自察如是默然樂。 　　非法人所貪且慳，　　不信無慚不受言， 　　于彼惡所默然樂。　　瞋恚甚多殘害惡， 　　好加苦毒于眾生，　　如此人邊默然樂。 　　不信強梁喜自高，　　得逆諂偽詐幻惑， 　　于如此人默然樂。　　破戒兇惡無慮忍， 　　恒作非法無信行，　　於此人所默然樂。 　　妄語無愧好兩舌，　　邪見惡口或綺語， 　　傲慢自高深計我，　　極大慳貪懷嫉妒， 　　於此人所默然樂。　　若於他處不知己， 　　亦無識別種性行，　　不應自高生憍慢。 　　至余國界而停住，　　衣食仰人不自在， 　　若得毀罵皆應忍。　　他界寄住仰衣食， 　　若為基業欲快樂，　　亦應如上生忍辱。 　　若住他界仰衣食，　　乃至下賤來輕己， 　　諸是智者宜忍受。　　在他界住惡知友， 　　愚小同處下賤人，　　智者自隱如覆火

現代漢語譯本 寧願在別的國家不被人認識，也不願在自己的國家被眾人輕視。 如果在異國能得到尊敬，大家都會來親近依附，不會有爭吵。 這就像是自己國家的親眷一樣。世間的富貴快樂很少，衰敗和苦惱卻很多。 如果看到眾生都在衰退失去，自己卻能控制情緒，保持沉默的快樂。 當怨敵強大而自己弱小，親友又少，沒有可以依靠的時候，自己觀察到這些，保持沉默也是一種快樂。 對於那些貪婪吝嗇、不信佛法、沒有羞恥心、不聽勸告的人，保持沉默也是一種快樂。 對於那些嗔恨心很重、殘暴惡毒、喜歡給眾生帶來痛苦的人，保持沉默也是一種快樂。 對於那些不信佛法、強橫霸道、喜歡自高自大、用諂媚虛偽的手段欺騙迷惑他人的人，保持沉默也是一種快樂。 對於那些破戒、兇惡、沒有考慮和忍耐、經常做非法的事情、沒有信仰的人，保持沉默也是一種快樂。 對於那些喜歡妄語、沒有羞恥心、喜歡搬弄是非、有邪見、惡語傷人或花言巧語、傲慢自大、深陷自我執著、極其吝嗇、心懷嫉妒的人，保持沉默也是一種快樂。 如果在其他地方不被人瞭解，也沒有人能識別你的品性和行為，就不應該自高自大，產生驕傲之心。 當你在其他國家停留居住，衣食都要依靠別人，不能自由自在的時候，如果受到譭謗和辱罵，都應該忍受。 在其他地方寄居，依靠別人提供衣食，如果想要建立基業，獲得快樂，也應該像上面所說的那樣，生起忍辱之心。 如果住在其他地方，依靠別人提供衣食，甚至被奴僕輕視，這些都是智者應該忍受的。 在其他地方居住，遇到惡劣的朋友，和愚蠢卑微的人在一起，智者應該像覆蓋住的火一樣，隱藏自己。

English version It's better to be unknown in another country than to be despised by everyone in your own. If you can gain respect in a foreign land, everyone will come to be close and attached, and there will be no disputes. It's like having relatives in your own country. The happiness of wealth and honor in the world is very little, while decline and suffering are numerous. If you see all beings declining and losing, but you can control your emotions and maintain the joy of silence. When enemies are strong and you are weak, and you have few friends and no one to rely on, observing these things and maintaining silence is also a kind of joy. For those who are greedy and stingy, do not believe in the Dharma, have no shame, and do not listen to advice, maintaining silence is also a kind of joy. For those who have a lot of anger, are cruel and evil, and like to bring suffering to beings, maintaining silence is also a kind of joy. For those who do not believe in the Dharma, are tyrannical and domineering, like to be arrogant, and use flattery and deceit to deceive and confuse others, maintaining silence is also a kind of joy. For those who break precepts, are fierce and evil, have no consideration or patience, often do illegal things, and have no faith, maintaining silence is also a kind of joy. For those who like to lie, have no shame, like to gossip, have wrong views, use harsh words or flowery language, are arrogant and self-important, deeply attached to self, extremely stingy, and harbor jealousy, maintaining silence is also a kind of joy. If you are not understood in other places, and no one can recognize your character and behavior, you should not be arrogant and develop pride. When you stay and live in other countries, and your food and clothing depend on others, and you are not free, if you are slandered and insulted, you should endure it. Living in other places, relying on others for food and clothing, if you want to establish a foundation and gain happiness, you should also, as mentioned above, give rise to the mind of patience. If you live in other places, relying on others for food and clothing, and even if you are despised by servants, these are things that the wise should endure. Living in other places, encountering bad friends, and being with foolish and lowly people, the wise should hide themselves like a covered fire.

。 　　猶如熾火猛風吹，　　炎著林野皆焚燒， 　　瞋恚如火燒自他，　　此名極惡之毀害， 　　瞋恚欲心智者除，　　若修慈等瞋漸滅。 　　未曾共住輒親善，　　恒近惡者是癡人， 　　不察其過輒棄捨，　　作如上事非智者。 　　若無愚小智不顯，　　如鳥折翅不能飛， 　　智者無愚亦如是，　　以多愚小及無智， 　　不能覺了智有力。　　以是義故諸賢哲， 　　博識多聞得樂住，　　智者得利心不高， 　　失利不下無愚癡。　　所解義理稱實說， 　　諸有所言為遮惡，　　安樂利益故宣辯， 　　為令必解說是語。　　智者聞事不卒行， 　　思惟籌量論其實，　　明瞭其理而後行， 　　是名自利亦利他。　　智者終不為身命， 　　造作惡業無理事，　　不以苦樂違正法， 　　終不為己舍正行。　　智者不慳無嫉恚， 　　亦不嚴惡無愚癡，　　危害垂至不恐怖， 　　終不為利讒構人。　　亦不威猛不怯弱。 　　又不下劣正處中，　　如此諸事智者相， 　　威猛生嫌懦他輕，　　去其兩邊處中行。 　　或時默然如啞者，　　或時言教如王者， 　　或時作寒猶如雪，　　或時現熱如熾火

現代漢語譯本 就像熾熱的狂風吹過，燃燒著森林原野， 嗔恚就像火焰，燃燒自己也傷害他人，這被稱為最惡劣的破壞。 智者會去除嗔恚和慾望，如果修習慈愛等，嗔恚就會逐漸消滅。 不曾一起生活就輕易親近，總是接近惡人是愚癡的人。 不考察別人的過錯就輕易拋棄，做這樣的事不是智者。 如果沒有愚笨的小人，就顯不出智者的智慧，就像鳥兒折斷翅膀不能飛翔一樣。 智者沒有愚笨也像這樣，因為有許多愚笨的小人和無知的人， 才不能覺察到智慧的力量。因為這個道理，賢哲們， 博學多聞才能安樂地生活，智者得到利益不會驕傲， 失去利益也不會沮喪，沒有愚癡。所理解的道理會如實地說出來， 所說的話都是爲了阻止惡行，爲了安樂和利益而辯論， 爲了讓人們一定理解才說這些話。智者聽到事情不會立刻行動， 會思考衡量事情的真實情況，明白道理之後才行動， 這叫做既利己也利他。智者終究不會爲了自己的生命， 去做惡事，沒有道理的事，不會因為痛苦或快樂而違背正法， 終究不會爲了自己而放棄正當的行為。智者不會吝嗇，沒有嫉妒和嗔恚， 也不會嚴厲兇惡，沒有愚癡，即使危害臨近也不會恐懼， 終究不會爲了利益而讒言構陷他人。也不會威猛，也不會怯懦。 也不會低下卑劣，而是處在正中，這些都是智者的表現， 威猛會引起別人的嫌惡，懦弱會被人輕視，去除這兩端，處在中間。 有時沉默不語像啞巴一樣，有時言語教誨像君王一樣， 有時像寒冷一樣像雪，有時像熾熱的火焰一樣。

English version Like a fierce fire wind blowing, burning forests and fields, Anger is like a fire, burning oneself and harming others, this is called the most evil destruction. The wise remove anger and desire, if they cultivate loving-kindness, anger will gradually disappear. To be easily intimate with those you've never lived with, and always be close to evil people is foolish. To easily abandon others without examining their faults, doing such things is not wise. If there were no foolish little people, the wisdom of the wise would not be apparent, just like a bird with broken wings cannot fly. The wise without foolishness are also like this, because there are many foolish little people and ignorant people, they cannot perceive the power of wisdom. Because of this principle, the wise, can live happily with extensive learning and knowledge, the wise do not become arrogant when they gain benefits, nor do they become depressed when they lose benefits, they have no foolishness. The principles they understand are spoken truthfully, what they say is to prevent evil deeds, they argue for the sake of peace and benefit, they say these words so that people will surely understand. The wise do not act immediately upon hearing things, they will think and measure the truth of the matter, and act after understanding the principle, this is called benefiting both oneself and others. The wise will never for the sake of their own lives, do evil deeds, things that are unreasonable, they will not violate the righteous law because of pain or pleasure, they will never abandon righteous conduct for their own sake. The wise are not stingy, they have no jealousy or anger, nor are they harsh and evil, they have no foolishness, even if danger is imminent they will not be afraid, they will never slander and frame others for the sake of profit. They are neither fierce nor timid. Nor are they inferior and lowly, but rather in the middle, these are the characteristics of the wise, fierceness will cause others to dislike them, timidity will be looked down upon, remove these two extremes, and be in the middle. Sometimes they are silent like a mute, sometimes their words are like the teachings of a king, sometimes they are cold like snow, sometimes they are hot like a blazing fire.

。 　　或現高大如須彌，　　或時現卑如臥草， 　　或時顯現猛如王，　　或時寂滅如解脫。 　　或時能忍飢渴苦，　　或時堪忍苦樂事， 　　于諸財寶如糞穢，　　自在能調諸瞋恚。 　　或時安樂縱伎樂，　　或時恐怖猶如鹿， 　　或時威猛如虎狼，　　觀時非時力無力。 　　能觀富貴及衰滅，　　忍不可忍是真忍， 　　忍者應忍是常忍，　　于羸弱者亦應忍。 　　富貴強盛常謙忍，　　不可忍忍是名忍， 　　嫌恨者所不嫌恨，　　于瞋人中常心凈。 　　見人為惡自不作，　　忍勝己者名怖忍， 　　忍等己者畏斗諍，　　忍下劣者名盛忍。 　　惡罵誹謗愚不忍，　　如似兩石著眼中， 　　能受惡罵重誹謗，　　智者能忍花雨象。 　　若於惡罵重誹謗，　　明智慧忍有慧眼， 　　猶如降雨于大石，　　石無損壞不消滅， 　　惡言善語苦樂事，　　智者能忍亦如石。 　　若以實事見罵辱，　　此人實語不足瞋， 　　若以虛事而罵辱，　　彼自欺誑如狂言， 　　智者解了俱不瞋。　　若為財寶及諸利。 　　忍受苦樂惡罵謗，　　若能不為財寶利， 　　設得百千諸珍寶，　　猶應速疾離惡人

現代漢語譯本 有時高大如須彌山，有時矮小如臥倒的草。 有時顯得威猛如君王，有時寂靜如解脫。 有時能忍受飢渴的痛苦，有時能忍受苦樂的事情。 對於各種財寶視如糞土，自在地能調伏各種嗔恚。 有時安樂地縱情享樂，有時恐懼得像小鹿一樣。 有時威猛如虎狼，觀察時機，力量有或無。 能觀察富貴和衰敗，忍受不能忍受的是真忍。 忍者應該忍受的是常忍，對於弱小的人也應該忍讓。 富貴強盛時常謙虛忍讓，不可忍受的能忍受才叫忍。 不嫌恨那些嫌恨自己的人，在嗔恨的人中常保持內心清凈。 看到別人做惡自己不做，忍讓勝過自己的人叫做怖忍。 忍讓和自己相等的人是畏懼爭鬥，忍讓不如自己的人叫做盛忍。 惡意的謾罵和誹謗，愚蠢的人不能忍受，就像兩塊石頭放在眼中一樣。 能承受惡意的謾罵和嚴重的誹謗，有智慧的人能像忍受花雨一樣。 如果對於惡意的謾罵和嚴重的誹謗，明智的人能忍受，就有智慧的眼睛。 就像雨水降落在大石頭上，石頭不會損壞也不會消失。 惡言善語，痛苦和快樂的事情，有智慧的人能像石頭一樣忍受。 如果因為真實的事情被謾罵侮辱，這個人說的是實話，不值得嗔恨。 如果因為虛假的事情被謾罵侮辱，那人自己欺騙自己，就像說胡話一樣。 有智慧的人明白這些，都不會嗔恨。如果爲了財寶和各種利益。 忍受痛苦快樂和惡意的謾罵誹謗，如果能不爲了財寶利益。 即使得到成百上千的各種珍寶，也應該迅速遠離惡人。

English version Sometimes appearing as tall as Mount Sumeru, sometimes as low as grass lying down. Sometimes manifesting as fierce as a king, sometimes as tranquil as liberation. Sometimes able to endure the suffering of hunger and thirst, sometimes able to bear both joy and sorrow. Regarding all treasures as mere dung, freely able to subdue all anger. Sometimes enjoying pleasures and music, sometimes as fearful as a deer. Sometimes as fierce as tigers and wolves, observing the timing, whether strength is present or not. Able to observe wealth and decline, enduring the unbearable is true endurance. What a person should endure is constant endurance, one should also be tolerant towards the weak. In wealth and power, always be humble and tolerant, enduring the unbearable is called endurance. Not hating those who hate you, always keeping a pure heart among those who are angry. Seeing others do evil but not doing it yourself, enduring those who are superior is called fearful endurance. Enduring those equal to oneself is fearing conflict, enduring those inferior is called great endurance. Evil curses and slanders, the foolish cannot endure, like two stones placed in the eyes. Able to bear evil curses and severe slanders, the wise can endure like enduring a rain of flowers. If one can endure evil curses and severe slanders with wisdom, then one has the eyes of wisdom. Like rain falling on a large stone, the stone is not damaged nor does it disappear. Evil words, good words, suffering and joy, the wise can endure like a stone. If insulted with truth, this person speaks the truth, not worth being angry at. If insulted with falsehood, that person deceives themselves, like speaking nonsense. The wise understand these and will not be angry. If for the sake of wealth and various benefits. Enduring suffering, joy, and evil curses and slanders, if one can not be for the sake of wealth and benefits. Even if one obtains hundreds and thousands of various treasures, one should quickly stay away from evil people.

。 　　樹枝被斫不應拔，　　人心已離不可親， 　　便從異道遠避去，　　可親友者滿世間。 　　先敬后慢而輕毀，　　亦無恭敬不讚嘆， 　　如似白鵠輕飛去，　　智者遠愚速應離。 　　好樂斗諍懷諂曲，　　喜見他過作兩舌， 　　妄言惡口亦綺語，　　輕賤毀辱諸眾生， 　　更出痛言入心髓，　　不護身業口與意， 　　智者遠離至他方。　　嫉妒惡人無善心， 　　見他利樂及名稱，　　心生熱惱大苦毒， 　　言語善濡意極惡，　　唯智慧遠至他方。 　　人樂惡欲貪利養，　　諂曲要取無慚愧， 　　內不清凈外亦然，　　智者速遠至他方。 　　若人無有恭恪心，　　憍慢所懷無教法， 　　自謂智者實愚癡，　　慧者遠離至他方。 　　此處飲食得臥具，　　並諸衣被憑活路， 　　應當擁護念其恩，　　猶如慈母救一子。 　　愛能生長一切苦，　　先當斷愛而離瞋， 　　悉能將人至惡趣，　　自高憍慢亦應舍。 　　富貴親友貧賤離，　　如此之友當速遠。 　　若為一家舍一人，　　若為一村舍一家， 　　若為一國舍一村，　　若為己身舍天下， 　　若為正法捨己身。　　若為一指舍現財， 　　若為身命舍四支，　　若為正法舍一切

現代漢語譯本 被砍斷的樹枝不應再扶正，人心一旦離散就難以親近。 應該從不同的道路遠遠避開，值得親近的朋友世間到處都有。 先恭敬后怠慢輕視，或者既不恭敬也不讚嘆的人， 就像白鵠輕易飛走一樣，智者應該迅速遠離愚人。 喜歡爭鬥，心懷諂媚，樂於見到別人的過錯，搬弄是非， 說謊、惡語、花言巧語，輕視侮辱眾生， 還說出刺痛人心的話，不注意自己的身口意行為， 智者應該遠離這樣的人，到其他地方去。嫉妒的惡人沒有善良的心， 看到別人得到利益和名聲，心中就產生煩惱和痛苦， 說話好聽但內心極其惡毒，只有智慧的人才能遠離他們，到其他地方去。 有人喜歡邪惡的慾望，貪圖利益和供養，諂媚求取，沒有羞恥心， 內心不清凈，外表也一樣，智者應該迅速遠離他們，到其他地方去。 如果有人沒有恭敬之心，心懷傲慢，不接受教誨， 自以為聰明，實際上是愚癡，有智慧的人應該遠離他們，到其他地方去。 在這裡得到飲食、床鋪，以及衣服等生活必需品， 應該擁護這裡，記住他們的恩情，就像慈母保護自己的孩子一樣。 愛能滋生一切痛苦，首先應該斷除愛慾，遠離嗔恨， 愛慾和嗔恨都能把人帶到惡道，自高自大的傲慢也應該捨棄。 富貴時親近，貧賤時疏遠的朋友，應該迅速遠離。 爲了一個家庭可以捨棄一個人，爲了一個村莊可以捨棄一個家庭， 爲了一個國家可以捨棄一個村莊，爲了自己可以捨棄天下， 爲了正法可以捨棄自己的生命。爲了一個手指可以捨棄現有的財富， 爲了保全生命可以捨棄四肢，爲了正法可以捨棄一切。

English version A branch that has been cut should not be reattached, and a heart that has been estranged is difficult to be close to again. One should avoid them from a different path, for there are plenty of worthy friends in the world. Those who are respectful at first but then become negligent and contemptuous, or those who are neither respectful nor admiring, like a white swan flying away easily, the wise should quickly distance themselves from the foolish. Those who enjoy fighting, harbor flattery, are happy to see others' faults, and engage in backbiting, who lie, speak harshly, and use flowery language, who despise and insult all beings, and who utter words that pierce the heart, not guarding their actions of body, speech, and mind, the wise should distance themselves from such people and go elsewhere. Jealous and wicked people have no good heart, seeing others gain benefits and fame, they feel vexation and great bitterness in their hearts, their words are pleasant but their hearts are extremely evil, only the wise can distance themselves from them and go elsewhere. Some people enjoy evil desires, are greedy for gain and offerings, seek flattery, and have no shame, their inner selves are impure, and so is their outer appearance, the wise should quickly distance themselves from them and go elsewhere. If someone has no respect, harbors arrogance, and does not accept teachings, thinking themselves wise but are actually foolish, the wise should distance themselves from them and go elsewhere. Having received food, bedding, and clothing for living here, one should protect this place and remember their kindness, like a loving mother protecting her child. Love can breed all suffering, one should first cut off desire and distance oneself from hatred, desire and hatred can lead people to evil paths, and self-aggrandizing arrogance should also be abandoned. Friends who are close when one is rich but distant when one is poor should be quickly avoided. For the sake of a family, one can abandon one person; for the sake of a village, one can abandon a family, for the sake of a country, one can abandon a village; for the sake of oneself, one can abandon the world, for the sake of the Dharma, one can abandon one's life. For the sake of a finger, one can abandon present wealth, for the sake of preserving life, one can abandon one's limbs; for the sake of the Dharma, one can abandon everything.

。 　　正法如蓋能遮雨，　　修行法者法擁護， 　　行法力故斷惡趣，　　如春盛熱得蔭涼。 　　修行法者亦復然，　　與諸賢智趣向俱， 　　多得財利不為喜，　　若失重寶不為憂， 　　不常勤苦求乞索，　　是名堅實大丈夫。 　　施他財寶甚歡喜，　　世間過惡速舍離， 　　安立己身深於海，　　是名雄健勝丈夫。 　　若解義理眾事巧，　　為人柔軟共行樂， 　　諸人嘆說善丈夫。』　　優波大達作是言： 　『我今于兄倍信敬，　　假使遭苦極困厄， 　　終不復作諸惡事。　　若死若活得財產， 　　及失財產不造惡。　　兄今當知我奉事， 　　愿以持戒而取死，　　不以犯戒而取生。 　　何故應當為一生，　　而可放逸作惡行？ 　　生死之中莫放逸，　　我于生死作不善， 　　遭值惡友造非法，　　得遇善友以斷除。』」』」 　　佛入宿命知了說，　　告諸比丘是本偈。 　「爾時大達是我身，　　優波大達是阿難， 　　當知爾時屯度脾，　　即是提婆達多身。 　　比丘當知作是學，　　是名集法總攝說， 　　宜廣慎行應恭敬，　　諸比丘僧修是法

現代漢語譯本 正法就像雨傘能遮擋風雨，修行正法的人會受到正法的庇護。 因為修行的力量，可以斷絕惡道，就像在炎熱的春天得到樹蔭的涼爽。 修行正法的人也是這樣，與賢能有智慧的人志同道合。 得到很多財富不會因此高興，失去貴重寶物也不會因此憂愁。 不經常辛苦地乞求索取，這才是堅強可靠的大丈夫。 施捨財物給別人非常歡喜，迅速捨棄世間的過錯和惡習。 使自己像大海一樣深沉穩重，這才是雄健有力的勝丈夫。 如果理解事物的道理，做事巧妙，待人溫柔，與人和睦相處，大家都會稱讚他是善良的丈夫。 優波大達這樣說道：『我現在對兄長更加信服和尊敬，即使遭遇極大的痛苦和困境，也絕對不會再做任何惡事。 無論是死是活，得到財產或者失去財產，都不會做惡事。兄長您要知道我將侍奉您，寧願持守戒律而死，也不願違犯戒律而生。 為什麼應該爲了短暫的一生，就放縱自己去做惡事呢？在生死輪迴中不要放縱自己，我曾經在生死輪迴中做了很多不好的事情。 因為遇到惡友而做了不合法的事情，現在遇到善友才得以斷除這些惡習。』 佛陀通過宿命通知道這件事後，告訴眾比丘這是本來的偈語。 『當時的大達就是我的前身，優波大達就是阿難，你們應當知道當時的屯度脾，就是提婆達多的前身。 比丘們應當知道要這樣學習，這叫做集法總攝的說法，應該廣泛謹慎地修行，恭敬地對待，眾比丘僧應該修習這個法。'

English version The true Dharma is like a canopy that can shield from rain, and those who practice the Dharma are protected by it. Through the power of practicing the Dharma, one can cut off evil paths, just as one finds cool shade in the heat of spring. Those who practice the Dharma are also like this, they align themselves with the wise and virtuous. They are not happy when they gain much wealth, nor are they sad when they lose precious treasures. They do not constantly toil to beg and seek, this is what is called a steadfast and reliable great man. They are very happy to give away wealth to others, and quickly abandon worldly faults and evils. They establish themselves as deep and stable as the ocean, this is what is called a strong and victorious man. If one understands the principles of things, is skillful in doing things, is gentle to others, and lives in harmony with others, everyone will praise him as a good man. Upadatta said: 『Now I have even more faith and respect for my brother, even if I encounter great suffering and hardship, I will absolutely not do any evil deeds again. Whether I live or die, whether I gain or lose wealth, I will not do evil. Brother, you should know that I will serve you, I would rather die upholding the precepts than live violating them. Why should one indulge in doing evil for the sake of a short life? Do not be indulgent in the cycle of birth and death, I have done many bad things in the cycle of birth and death. Because I met evil friends, I did unlawful things, now I have met good friends and have been able to cut off these bad habits.』 The Buddha, knowing this through his past life knowledge, told the monks that this was the original verse. 『At that time, Datta was my past life, Upadatta was Ananda, and you should know that at that time, Tundupi was Devadatta』s past life. Monks, you should know to learn in this way, this is called the summary of the Dharma, you should practice widely and carefully, treat it with respect, and the monastic community should practice this Dharma.』

。」

（三〇）提婆達多欲毀傷佛因緣

佛在王舍城，告提婆達多言：「汝莫于如來生過患心，自取減損，得不安事，自受其苦。」

諸比丘言：「希有世尊！提婆達多於如來所，常生噁心；世尊長夜，慈心憐愍，柔軟共語。」

佛言：「不但今日，乃往過去，迦尸之國，波羅㮈城，有大龍王，名為瞻卜，常降時雨，使谷成熟，十四日十五日時，化作人形，受持五戒，佈施聽法。時南天竺國，有咒師來，豎箭結咒，取瞻卜龍王。時天神語迦尸王言：『有咒師將瞻卜龍王去迦尸國。』王即出軍眾而往逐之，彼婆羅門，便復結咒，使王軍眾都不能動。王大出錢財，贖取龍王。婆羅門，第二更來咒取龍王，諸龍眷屬興云降雨，雷電霹靂，欲殺婆羅門。龍王慈心語諸龍眾：『莫害彼命，善好慰喻，令彼還去。』第三複來，時諸龍等即欲殺之。龍王遮護，不聽令殺，即放使去。爾時龍王，今我身是也。爾時咒師者，提婆達多是也。我為龍時，尚能慈心，數數救濟，況於今日，而當不慈。」

（三一）共命鳥緣

佛在王舍城，諸比丘白佛言：「世尊！提婆達多，是如來弟，云何常欲怨害於佛？」

佛言：「不但今日，昔雪山中，有鳥名為共命，一身二頭

現代漢語譯本 （三〇）提婆達多想要毀傷佛陀的因緣 佛陀在王舍城，告訴提婆達多說：『你不要對如來產生怨恨之心，這樣只會自取其辱，招致不安，自受其苦。』 眾比丘說：『世尊真是稀有！提婆達多對如來總是心懷惡意；而世尊卻長久以來，慈悲憐憫，溫和地與他交談。』 佛陀說：『不只是今天這樣，過去在迦尸國波羅奈城，有一條大龍王，名叫瞻卜，他經常降下及時雨，使穀物成熟。每到十四日、十五日的時候，他會化作人形，受持五戒，佈施聽法。當時南天竺國來了一位咒師，他豎起箭矢，結咒，想要抓走瞻卜龍王。這時天神告訴迦尸國王說：『有咒師要將瞻卜龍王帶離迦尸國。』國王立即率領軍隊前去追趕，那位婆羅門又結咒，使國王的軍隊都無法動彈。國王花費大量錢財，才贖回龍王。婆羅門第二次又來結咒抓龍王，龍王的眷屬興起雲雨，雷電交加，想要殺死婆羅門。龍王慈悲地對龍眾說：『不要傷害他的性命，好好地安慰他，讓他回去。』第三次他又來了，這時龍眾就想殺了他。龍王阻止他們，不讓他們殺，就放他走了。當時的龍王，就是現在的我。當時的咒師，就是提婆達多。我做龍的時候，尚且能慈悲，多次救濟他，更何況今天，怎麼會不慈悲呢？』 （三一）共命鳥的因緣 佛陀在王舍城，眾比丘問佛陀說：『世尊！提婆達多是如來的弟弟，為什麼總是想要怨恨傷害佛陀呢？』 佛陀說：『不只是今天這樣，過去在雪山中，有一種鳥名叫共命，它一個身體卻有兩個頭。

English version (30) The Cause of Devadatta's Desire to Harm the Buddha The Buddha was in Rajagriha, and he said to Devadatta, 'Do not harbor ill will towards the Tathagata, for you will only diminish yourself, bring about unease, and suffer the consequences.' The monks said, 'It is rare, O Blessed One! Devadatta always harbors evil thoughts towards the Tathagata; yet the Blessed One, for a long time, has been compassionate and merciful, speaking to him gently.' The Buddha said, 'It is not only today that this is so. In the past, in the city of Varanasi in the kingdom of Kasi, there was a great dragon king named Champaka, who regularly sent down timely rain, causing the crops to ripen. On the fourteenth and fifteenth days of the month, he would transform into human form, observe the five precepts, give alms, and listen to the Dharma. At that time, a sorcerer came from South India, who set up arrows and chanted spells, intending to capture the dragon king Champaka. Then a deity told the king of Kasi, 'A sorcerer is taking the dragon king Champaka away from Kasi.' The king immediately led his army to pursue him, but the Brahmin sorcerer chanted another spell, rendering the king's army unable to move. The king spent a great deal of money to redeem the dragon king. The Brahmin came a second time to capture the dragon king, and the dragon's retinue raised clouds and rain, with thunder and lightning, intending to kill the Brahmin. The dragon king, with compassion, said to the dragon retinue, 'Do not harm his life, but comfort him well and let him return.' The third time he came again, and the dragons wanted to kill him. The dragon king protected him, not allowing them to kill him, and let him go. The dragon king at that time is now my present self. The sorcerer at that time was Devadatta. When I was a dragon, I was still able to be compassionate and repeatedly help him, how much more so today, would I not be compassionate?' (31) The Story of the Jivanjiva Bird The Buddha was in Rajagriha, and the monks asked the Buddha, 'Blessed One! Devadatta is the Tathagata's brother, why does he always want to resent and harm the Buddha?' The Buddha said, 'It is not only today that this is so. In the past, in the Himalayas, there was a bird called Jivanjiva, which had one body but two heads.'

一頭常食美果，欲使身得安隱，一頭便生嫉妒之心，而作是言：『彼常云何食好美果，我不曾得？』即取毒果食之，使二頭俱死。欲知爾時食甘果者，我身是也。爾時食毒果者，提婆達多是。昔時與我共有一身，猶生噁心，今作我弟，亦復如是。」

（三二）白鵝王緣

佛在王舍城，提婆達多，推山壓佛，放護財象，欲蹋于佛，惡名流佈。提婆達多，于眾人前，向佛懺悔，嗚如來足；無眾人時，于比丘中，惡口罵佛。諸人皆言：「提婆達多，向佛懺悔，心極調順，無故得此惡名流佈。」

諸比丘言：「希有世尊！提婆達多，甚能諂偽，于眾人前，調順向佛；于屏處時，噁心罵佛。」佛言：「不但今日，乃往過去時，有蓮花池，多有水鳥在中而住。時有鸛雀，在於池中，徐步舉腳，諸鳥皆言：『此鳥善行，威儀庠序，不惱水性

現代漢語譯本 從前，有一頭經常吃美味的水果，想要讓身體得到安穩，另一頭就產生了嫉妒之心，並且這樣說：『它為什麼總是能吃到美味的水果，而我卻從來沒有得到過？』於是就拿了有毒的水果吃下去，導致兩個頭都死了。你們想知道那時吃甜美水果的那個頭是誰嗎？那就是我的前身。那時吃毒果的那個頭，就是提婆達多。過去的時候，它與我共用一個身體，尚且產生噁心，現在作為我的弟弟，也是如此。」 佛陀在王舍城時，提婆達多推山想要壓佛，又放出護財象，想要踩踏佛陀，惡名因此流傳開來。提婆達多在眾人面前，向佛陀懺悔，親吻如來的腳；沒有眾人的時候，在比丘中，卻惡語辱罵佛陀。眾人紛紛說：『提婆達多向佛陀懺悔，內心極其調順，無緣無故地就得了這樣的惡名。』 眾比丘說：『真是稀有啊，世尊！提婆達多真是太會諂媚偽裝了，在眾人面前，表現得對佛陀很調順；在私下裡，卻惡語辱罵佛陀。』佛陀說：『不只是今天這樣，在過去的時候，有一個蓮花池，有很多水鳥住在裡面。當時有一隻鸛鳥，在池中慢慢地走，抬起腳，其他的鳥都說：『這隻鳥走得真好，威儀莊重，不擾亂水性。』

English version Once, one head always ate delicious fruits, desiring to keep the body at peace, while the other head developed jealousy, saying, 'Why does it always get to eat such delicious fruits, while I never do?' So it took poisonous fruit and ate it, causing both heads to die. Do you want to know who the head that ate the sweet fruit was? It was my past self. The head that ate the poisonous fruit was Devadatta. In the past, it shared one body with me, yet still harbored evil thoughts. Now, as my brother, it is the same.' When the Buddha was in Rajagriha, Devadatta tried to crush the Buddha with a mountain and released the guardian elephant, intending to trample the Buddha, thus spreading his evil reputation. In front of the crowd, Devadatta repented to the Buddha, kissing the Tathagata's feet; but when no one was around, among the monks, he cursed the Buddha with harsh words. People all said, 'Devadatta repented to the Buddha, his heart is extremely obedient, yet he has gained this evil reputation for no reason.' The monks said, 'It is rare, World Honored One! Devadatta is so skilled at flattery and deception. In front of the crowd, he appears obedient to the Buddha; but in private, he curses the Buddha with evil words.' The Buddha said, 'It is not just today. In the past, there was a lotus pond, where many water birds lived. At that time, there was a stork in the pond, walking slowly and lifting its feet. The other birds all said, 'This bird walks so well, with dignified manners, not disturbing the water.'

。』時有白鵝，而說偈言：

「『舉腳而徐步，　　音聲極柔軟， 欺誑於世間，　　誰不知諂詭？』

「鸛雀語言：『何為作此語？來共作親善。』白鵝答言：『我知汝諂詭，終不親善。』汝欲知爾時鵝王，即我身是也。爾時鸛雀，提婆達多是。」

（三三）大龜因緣

佛在王舍城，提婆達多，心常懷惡，欲害世尊，乃雇五百善射婆羅門，使持弓箭，詣世尊所，挽弓射佛。所射之箭，變成拘物頭華，分陀利華，波頭摩華，優缽羅華。五百婆羅門，見是神變，皆大怖畏，即舍弓箭，禮佛懺悔，在一面坐。佛為說法，皆得須陀洹道。復白佛言：「愿聽我等出家學道。」佛言：「善來比丘！」鬚髮自落，法服著體，重為說法，得阿羅漢道。

諸比丘白佛言：「世尊神力，甚為希有！提婆達多，常欲害佛，然佛恒生大慈。」

佛言：「非但今日，於過去時，波羅㮈國，有一商主，名不識恩，共五百賈客，入海采寶

現代漢語譯本 當時有一隻白鵝，它說了這樣的偈語： 『抬起腳慢慢地走，聲音極其柔和， 欺騙世間的人，誰不知道你的諂媚狡猾？』 鸛雀說：『你為什麼說這樣的話？來和我友好相處吧。』白鵝回答說：『我知道你的諂媚狡猾，我絕不會和你友好相處。』你們想知道當時的鵝王是誰嗎？那就是我的前身。當時的鸛雀，就是提婆達多。

（三三）大龜因緣 佛陀在王舍城時，提婆達多心中常常懷有惡意，想要加害世尊，於是僱用了五百個善於射箭的婆羅門，讓他們拿著弓箭，到世尊所在的地方，拉弓射佛。射出的箭，都變成了拘物頭花、分陀利花、波頭摩花、優缽羅花。五百個婆羅門，看到這種神變，都非常害怕，立刻放下弓箭，向佛陀禮拜懺悔，在一旁坐下。佛陀為他們說法，他們都證得了須陀洹道。他們又對佛陀說：『希望允許我們出家學道。』佛陀說：『善來比丘！』他們的鬚髮自然脫落，法衣穿在身上，佛陀又為他們說法，他們都證得了阿羅漢道。 眾比丘對佛陀說：『世尊的神力，真是非常稀有！提婆達多，常常想要加害佛陀，然而佛陀總是生起大慈悲心。』 佛陀說：『不只是今天這樣，在過去的時候，波羅㮈國，有一個商人，名叫不識恩，他和五百個商人一起，入海去採寶。

English version At that time, there was a white goose, and it spoke this verse: 'Lifting its feet and walking slowly, its voice extremely gentle, Deceiving the world, who does not know your flattery and deceit?' The stork said, 'Why do you say such things? Come and be friendly with me.' The white goose replied, 'I know your flattery and deceit, I will never be friendly with you.' Do you want to know who the goose king was at that time? It was my former self. The stork at that time was Devadatta.

(33) The Great Turtle's Cause When the Buddha was in Rajagriha, Devadatta often harbored evil intentions, wanting to harm the World Honored One. So he hired five hundred Brahmins skilled in archery, and had them take bows and arrows to where the World Honored One was, and draw their bows to shoot the Buddha. The arrows that were shot all turned into Kumuda flowers, Pundarika flowers, Padma flowers, and Utpala flowers. The five hundred Brahmins, seeing this miraculous transformation, were all greatly frightened, and immediately put down their bows and arrows, bowed to the Buddha in repentance, and sat down to one side. The Buddha preached the Dharma to them, and they all attained the Srotapanna path. They then said to the Buddha, 'We wish to be allowed to leave home and study the Way.' The Buddha said, 'Welcome, Bhikkhus!' Their hair and beards naturally fell off, and monastic robes appeared on their bodies. The Buddha again preached the Dharma to them, and they all attained the Arhat path. The Bhikkhus said to the Buddha, 'World Honored One, your divine power is truly rare! Devadatta often wants to harm the Buddha, yet the Buddha always generates great compassion.' The Buddha said, 'It is not only today that this is so. In the past, in the country of Varanasi, there was a merchant named Unappreciative, and he and five hundred merchants went to sea to gather treasures.'

。得寶還返，到回淵處，遇水羅剎而捉其船，不能得前。眾商人等，極大驚怖，皆共唱言：『天神地神，日月諸神，誰能慈愍濟我厄也？』有一大龜，背廣一里，心生悲愍，來向船所，負載眾人，即得渡海。時龜小睡，不識恩者，欲以大石打龜頭殺，諸商人言：『我等蒙龜濟難活命，殺之不祥，不識恩也。』不識恩曰：『我停饑急，誰問爾恩？』輒便殺龜，而食其肉。即日夜中，有大群像，蹋殺眾人。爾時大龜，我身是也。爾時不識恩者，提婆達多是。五百商人者，五百婆羅門出家學得道者是。我于往昔，濟彼厄難，今復拔其生死之患。」

（三四）二輔相詭媾緣

佛在王舍城，提婆達多，作種種因緣，欲得殺佛，然不能得。時南天竺國，有婆羅門來，善知咒術，和合毒藥。提婆達多，于婆羅門所，即合毒藥，以散佛上。風吹此藥，反墮己頭上，即便悶絕，躄地欲死，醫不能治

現代漢語譯本 他們帶著寶物返回，當回到深淵邊時，遇到了水羅剎，他們的船被抓住，無法前進。眾商人等非常驚恐，都一起呼喊道：『天神地神，日月諸神，誰能慈悲憐憫，救我脫離厄難啊？』這時，有一隻大龜，背部寬達一里，心生悲憫，來到船邊，馱著眾人，讓他們得以渡過大海。當時，大龜小睡了一會兒，有個不識恩的人，想要用大石頭打死它。眾商人說：『我們蒙龜救命，殺它是不祥的，是不識恩的。』不識恩的人說：『我正飢餓難耐，誰管你的恩情？』就殺死了龜，並吃了它的肉。當天夜裡，有一大群像，踩死了眾人。當時的大龜，就是我的前身。當時那個不識恩的人，就是提婆達多。那五百商人，就是五百婆羅門出家學道的人。我過去救他們脫離厄難，現在又拔除他們生死之苦。

佛陀在王舍城時，提婆達多用各種方法，想要殺死佛陀，但都沒能成功。當時，南天竺國來了一位婆羅門，擅長咒術，能調配毒藥。提婆達多在那位婆羅門那裡，配製了毒藥，想要撒在佛陀身上。結果風把藥吹回，反而落在了他自己頭上，他立刻昏厥，倒地不起，快要死了，醫生也無法醫治。

English version They were returning with treasures, and when they reached the edge of the abyss, they encountered water demons who seized their ship, preventing them from moving forward. The merchants were extremely terrified and cried out together: 'Heavenly gods, earthly gods, gods of the sun and moon, who can have compassion and save us from this calamity?' At that moment, a large turtle, with a back a mile wide, felt compassion and came to the ship, carrying everyone across the sea. While the turtle was taking a nap, an ungrateful person wanted to kill it with a large stone. The merchants said, 'We owe our lives to the turtle, killing it is inauspicious and ungrateful.' The ungrateful person said, 'I am starving, who cares about your gratitude?' He then killed the turtle and ate its meat. That very night, a large herd of elephants trampled everyone to death. The turtle at that time was my past self. The ungrateful person at that time was Devadatta. The five hundred merchants were the five hundred Brahmins who had left home to study the Way. In the past, I saved them from calamity, and now I am freeing them from the suffering of birth and death.

When the Buddha was in Rajagriha, Devadatta tried various means to kill the Buddha, but he was unsuccessful. At that time, a Brahmin from South India came, who was skilled in incantations and could concoct poisons. Devadatta, with the Brahmin's help, prepared poison to scatter on the Buddha. However, the wind blew the poison back, and it fell on his own head. He immediately fainted, collapsed to the ground, and was near death, and no doctor could cure him.

。阿難白佛言：「世尊！提婆達多，被毒欲死。」佛憐愍故，為說實語：「我從菩薩成佛已來，于提婆達多，常生慈悲，無噁心者，提婆達多，毒自當滅。」作是語已，毒即消滅。

諸比丘言：「希有世尊！提婆達多，恒起噁心于如來所，如來云何猶故活之？」

佛言：「非但今日，噁心向我，過去亦爾。」

時問佛言：「噁心于佛，其事云何？」

佛言：「過去之世，迦尸國中，有波羅㮈城。有二輔相，一名斯那，二名惡意。斯那常順法行，惡意恒作惡事，好為詭媾，而語王言：『斯那欲作逆事。』王即收閉。諸天善神，于虛空中，出聲而言：『如此賢人，實無過罪，云何拘繫？』諸龍爾時亦作是語，群臣人民亦作是語，王便放之。第二惡意，劫王庫藏，著斯那舍。王亦不信，而語之言：『汝憎嫉于彼，橫作此事。』王言：『捉此惡意，付與斯那，仰使斷之。』斯那即教惡意，向王懺悔

現代漢語譯本：阿難對佛說：『世尊！提婆達多中了毒，快要死了。』佛陀憐憫他，就說了實話：『我自從修行菩薩道成佛以來，對於提婆達多，常常心懷慈悲，沒有絲毫惡意。提婆達多身上的毒，自然會消散。』說完這話，毒就立刻消除了。 眾比丘說：『真是稀奇啊，世尊！提婆達多總是對如來您心懷惡意，如來您為什麼還要救活他呢？』 佛說：『不只是今天這樣，他心懷惡意針對我，過去也是如此。』 當時，有人問佛：『他心懷惡意針對佛，是怎麼回事呢？』 佛說：『在過去世，迦尸國中，有一個波羅㮈城。有兩位輔相，一個叫斯那，一個叫惡意。斯那常常遵循正法行事，惡意總是做壞事，喜歡用詭計陷害別人，他對國王說：『斯那想要造反。』國王就把斯那抓起來關押了。諸天善神在空中發出聲音說：『這樣賢德的人，實在沒有過錯，為什麼要把他關起來？』諸龍當時也這樣說，群臣百姓也這樣說，國王就把他放了。後來，惡意搶劫了國王的倉庫，把贓物放在斯那的家裡。國王也不相信，對他說：『你是因為嫉妒他，才故意做這種事。』國王說：『把這個惡意抓起來，交給斯那，讓他來處置。』斯那就教惡意向國王懺悔。

English version: Ananda said to the Buddha, 'World Honored One! Devadatta has been poisoned and is about to die.' The Buddha, out of compassion, spoke the truth: 'Ever since I became a Buddha from practicing the Bodhisattva path, I have always held compassion for Devadatta, without any ill will. The poison in Devadatta will naturally dissipate.' After saying this, the poison immediately vanished. The monks said, 'It is amazing, World Honored One! Devadatta always harbors ill will towards the Tathagata, why do you still save his life?' The Buddha said, 'It is not only today that he harbors ill will towards me, it was the same in the past.' At that time, someone asked the Buddha, 'How is it that he harbors ill will towards the Buddha?' The Buddha said, 'In the past, in the country of Kasi, there was a city called Baranasi. There were two ministers, one named Sina, and the other named Evil Intent. Sina always acted in accordance with the Dharma, while Evil Intent always did bad things, liked to use tricks to frame others, and he said to the king, 'Sina wants to rebel.' The king then arrested and imprisoned Sina. The heavenly good spirits in the sky made a sound saying, 'Such a virtuous person has no fault, why imprison him?' The dragons also said this at that time, and the ministers and people also said this, so the king released him. Later, Evil Intent robbed the king's treasury and placed the stolen goods in Sina's house. The king did not believe it either, and said to him, 'You did this intentionally because you are jealous of him.' The king said, 'Arrest this Evil Intent and hand him over to Sina, let him deal with it.' Sina then taught Evil Intent to repent to the king.

。惡意自知有罪，便走向毗提醯王所，作一寶篋，盛二惡蛇，見毒具足，令毗提醯王，遣使送與彼國國王並及斯那：『二人共看，莫示餘人。』王見寶篋，極以嚴飾，心大歡喜，即喚斯那，欲共發看。斯那答言：『遠來之物，不得自看，遠來果食，不得即食。何以故？彼有惡人，或能以惡來見中傷。』王言：『我必欲看。』慇勤三諫，王不用語。復白王言：『不用臣語，王自看之，臣不能看。』王即發看，兩眼盲冥，不見於物。斯那憂苦，愁悴欲死，遣人四出，遍歷諸國，遠覓良藥。既得好藥，以治王眼，平復如故。爾時王者，舍利弗是也。爾時斯那，我身是也。爾時惡意，提婆達多是。」

（三五）山雞王緣

佛在王舍城，提婆達多，往至佛所，而作是言：「如來今者，可閑靜住，以此大眾，付囑於我。」佛言：「食唾癡人！我尚不以諸大眾等，付囑舍利弗、目犍連，云何乃當付囑于汝？」提婆達多，瞋罵而去

現代漢語譯本 惡人明知自己有罪，就去見毗提醯王，製作了一個寶箱，裡面裝了兩條毒蛇，毒性很強。他讓毗提醯王派使者送給那個國家的國王和斯那，並囑咐說：『你們兩個人一起看，不要給其他人看。』國王看到寶箱，裝飾得非常華麗，心裡非常高興，就叫來斯那，想一起打開看。斯那回答說：『遠道而來的東西，不能自己看；遠道而來的水果，不能立刻吃。為什麼呢？因為那裡可能有壞人，可能會用不好的東西來暗算我們。』國王說：『我一定要看。』斯那懇切地勸諫了三次，國王都不聽。斯那又對國王說：『您不聽我的話，您自己看吧，我不能看。』國王就打開看了，結果兩眼失明，什麼都看不見了。斯那非常憂愁痛苦，幾乎要死，就派人四處奔走，走遍各個國家，尋找良藥。找到好藥后，用來治療國王的眼睛，才恢復了正常。當時那個國王就是舍利弗，當時的斯那就是我（佛陀）自己，當時的惡人就是提婆達多。

佛陀在王舍城時，提婆達多來到佛陀那裡，對佛陀說：『如來現在可以清靜地住著，把這些大眾都交給我來管理。』佛陀說：『你這個吃唾沫的癡人！我尚且不把這些大眾交給舍利弗和目犍連，怎麼會交給你呢？』提婆達多聽后，生氣地罵著離開了。

English version The malicious person, knowing he was guilty, went to King Bidehi, made a treasure chest, put two venomous snakes inside, with full venom. He instructed King Bidehi to send a messenger to the king of that country and to Sina, saying: 『The two of you should look at it together, do not show it to others.』 The king saw the treasure chest, which was extremely ornately decorated, and was very happy. He immediately called Sina, wanting to open it together. Sina replied: 『Things that come from afar should not be looked at by oneself; fruits that come from afar should not be eaten immediately. Why? Because there may be bad people there who might use evil to harm us.』 The king said: 『I must look at it.』 He earnestly advised three times, but the king did not listen. Sina then said to the king: 『If you do not listen to my words, then look at it yourself, I cannot look.』 The king then opened it and immediately became blind, unable to see anything. Sina was very worried and distressed, almost to the point of death, and sent people everywhere, traveling to all countries, to seek good medicine. After finding good medicine, he used it to treat the king's eyes, and they recovered as before. At that time, that king was Sariputra. At that time, Sina was myself (the Buddha). At that time, the malicious person was Devadatta.

When the Buddha was in Rajagriha, Devadatta went to the Buddha and said to him: 『The Tathagata can now live in peace and quiet, and entrust these masses to me.』 The Buddha said: 『You saliva-eating fool! I would not even entrust these masses to Sariputra and Maudgalyayana, how could I entrust them to you?』 Devadatta, after hearing this, angrily cursed and left.

。

諸比丘言：「世尊！提婆達多，欲作種種苦惱于佛，又多方便欺誑如來。」

佛言：「不但今日，於過去世，雪山之側，有山雞王，多將雞眾，而隨從之。雞冠極赤，身體甚白，語諸雞言：『汝等遠離城邑聚落，莫為人民之所啖食，我等多諸怨嫉，好自慎護。』時聚落中，有一貓子，聞彼有雞，便往趣之。在於樹下，徐行低視，而語雞言：『我為汝婦，汝為我夫，而汝身形，端正可愛，頭上冠赤，身體俱白，我相承事，安隱快樂。』雞說偈言：

「『貓子黃眼愚小物，　　觸事懷害欲啖食， 不見有畜如此婦，　　而得壽命安隱者。』

「爾時雞者，我身是也。爾時貓者，提婆達多是。昔於過去欲誘誑我，今日亦復欲誘誑我。」

（三六）吉利鳥緣

佛在王舍城。爾時提婆達多，作是念言：「佛有五百青衣鬼神恒常侍衛，佛有十力百千那羅延，所不能及，我今不能得害

現代漢語譯本 眾比丘說：『世尊！提婆達多想要對佛陀施加各種苦難，又用許多方法欺騙如來。』 佛陀說：『不只是今天這樣，在過去世，雪山旁邊，有一隻山雞王，帶領著許多雞群跟隨它。這隻雞王雞冠非常紅，身體很白，它對眾雞說：『你們要遠離城鎮村落，不要被人們吃掉，我們有很多仇敵嫉妒，要好好謹慎保護自己。』當時，村落中有一隻貓，聽到那裡有雞，就前去接近它們。它在樹下，慢慢地走著，低著頭看著，對雞說：『我做你的妻子，你做我的丈夫，而你的身形，端正可愛，頭上雞冠是紅色的，身體都是白色的，我來侍奉你，你會安穩快樂。』雞說了偈語： 『貓子黃眼愚小物，觸事懷害欲啖食，不見有畜如此婦，而得壽命安隱者。』 『當時那隻雞，就是我的前身。當時那隻貓，就是提婆達多。過去他想要引誘欺騙我，今天又想引誘欺騙我。』 （三六）吉利鳥緣 佛陀在王舍城。當時提婆達多，心中想：『佛陀有五百青衣鬼神經常侍衛，佛陀有十力，即使百千那羅延也比不上，我現在不能傷害他。

English version The monks said, 'World Honored One! Devadatta desires to inflict various sufferings upon the Buddha, and also uses many means to deceive the Tathagata.' The Buddha said, 'It is not only today, but in a past life, on the side of the Snow Mountains, there was a king of mountain chickens, who led many chickens to follow him. This chicken king had a very red comb and a very white body. He said to the chickens, 'You must stay away from towns and villages, and not be eaten by people. We have many enemies who are jealous, so be careful to protect yourselves.' At that time, in a village, there was a cat who heard that there were chickens there, so it went to approach them. It was under a tree, walking slowly, looking down, and said to the chicken, 'I will be your wife, and you will be my husband. Your form is upright and lovely, your comb is red, and your body is all white. I will serve you, and you will be safe and happy.' The chicken spoke a verse: 'The cat, with its yellow eyes, is a foolish little thing, harboring harm in all things, desiring to eat. I have never seen an animal with such a wife, who could live a safe and peaceful life.' 'At that time, that chicken was my former self. At that time, that cat was Devadatta. In the past, he wanted to entice and deceive me, and today he wants to entice and deceive me again.' (36) The Story of the Auspicious Bird The Buddha was in Rajagriha. At that time, Devadatta thought, 'The Buddha has five hundred blue-robed spirits who constantly attend him. The Buddha has ten powers, which even a hundred thousand Narayanas cannot match. I cannot harm him now.'

。當還奉事，觀其要脈而傷害之，乃可得殺。」便於比丘、比丘尼、優婆塞、優婆夷大眾之中，向佛懺悔，而作是念：「受我懺悔，得作方便，不受我悔，足使如來惡名流佈。」便白佛言：「世尊！受我懺悔，我欲于彼閑靜之處自修其志。」佛言：「法無諂誑，諸諂誑者，無有法也。」外道六師皆言：「提婆達多，好向佛懺悔，佛不受懺悔。」

諸比丘言：「提婆達多，諂曲向佛。」

佛言：「非但今日，過去久遠，波羅㮈國，有王名梵摩達，作制斷殺。時有獵師，著仙人衣服，殺諸鹿鳥，人無知者。有吉利鳥，語諸人言：『此大惡人，雖著仙人衣，實是獵師，常行殺害，而人不知。』眾人皆信吉利鳥，實如其言。爾時吉利鳥者，我身是也。爾時獵師者，提婆達多是。爾時王者，舍利弗是也。」

（三七）老仙緣

佛在王舍城。爾時阿阇世王，為提婆達多日送五百釜飯，多得利養

現代漢語譯本：'當他還侍奉時，觀察他的要害之處並加以傷害，這樣才能殺了他。'於是他在比丘、比丘尼、優婆塞、優婆夷大眾之中，向佛懺悔，並這樣想：'接受我的懺悔，就能找到機會（殺他），不接受我的懺悔，就會讓如來惡名遠揚。'便對佛說：'世尊！接受我的懺悔，我想要到清靜的地方獨自修行。'佛說：'佛法沒有虛偽欺詐，那些虛偽欺詐的人，是沒有佛法的。'外道六師都說：'提婆達多，喜歡向佛懺悔，佛卻不接受他的懺悔。' 眾比丘說：'提婆達多，虛偽地向佛懺悔。' 佛說：'不只是今天這樣，過去很久以前，在波羅奈國，有一位國王名叫梵摩達，他制定了禁止殺生的法令。當時有一個獵人，穿著仙人的衣服，殺害各種鹿和鳥，人們都不知道。有一隻吉利鳥，告訴人們說：'這個大惡人，雖然穿著仙人的衣服，實際上是獵人，經常進行殺害，而人們卻不知道。'眾人都相信吉利鳥，認為它說的是真的。當時的吉利鳥，就是我的前身。當時的獵人，就是提婆達多。當時的國王，就是舍利弗。' （三七）老仙緣 佛在王舍城。當時阿阇世王，每天給提婆達多送五百釜飯，他得到了很多供養。

English version: 'When he is still serving, observe his vital points and harm them, then you can kill him.' Then, among the assembly of monks, nuns, laymen, and laywomen, he confessed to the Buddha, thinking: 'If he accepts my confession, I will have a chance (to kill him); if he does not accept my confession, it will cause the Tathagata's bad name to spread far and wide.' He then said to the Buddha: 'World Honored One! Accept my confession, I want to go to a quiet place to cultivate myself alone.' The Buddha said: 'The Dharma has no deceit or falsehood, those who are deceitful and false have no Dharma.' The six heretical teachers all said: 'Devadatta likes to confess to the Buddha, but the Buddha does not accept his confession.' The monks said: 'Devadatta is falsely confessing to the Buddha.' The Buddha said: 'It is not only today that this is the case. Long ago, in the country of Varanasi, there was a king named Brahmadatta, who made a decree prohibiting killing. At that time, there was a hunter who wore the clothes of a hermit, killing various deer and birds, and people did not know. There was a lucky bird that told people: 'This great evil person, although wearing the clothes of a hermit, is actually a hunter, often killing, and people do not know.' Everyone believed the lucky bird, thinking that what it said was true. The lucky bird at that time was my past life. The hunter at that time was Devadatta. The king at that time was Sariputra.' (37) The Story of the Old Hermit The Buddha was in Rajagriha. At that time, King Ajatasatru sent five hundred pots of rice to Devadatta every day, and he received many offerings.

。諸比丘皆白世尊言：「阿阇世王，日為提婆達多送五百釜飯。」佛言：「比丘！莫羨提婆達多得利養事。」即說偈言：

「芭蕉生實枯，　　蘆竹葦亦然， 駏驉懷妊死，　　騾䮫亦復然， 愚貪利養害，　　智者所嗤笑。」

說是偈已，告諸比丘言：「提婆達多，非但今日，為利養所害，誹謗於我，過去亦爾。」

比丘問佛言：「過去之事，其義云何？」

佛言：「往昔波羅㮈國，仙山之中，有二仙人：其一老者，獲五神通；其一壯者，竟無所得。時老仙人，即以神力，往郁單越，取成熟粳米，而來共食之；復至閻浮樹，取閻浮提果，亦來共食；到忉利天，取天須陀味，來共食之。少仙人，見是已，心生悕仰，白老者言：『愿教授我修五神通。』老仙人言：『若有好心，得五神通，必有利益；若無好心，反為惡害。』猶勤啟請：『唯愿教我。』時老仙人，便教五通，尋即獲得

現代漢語譯本 眾比丘都對世尊說：『阿阇世王每天為提婆達多送五百釜飯。』佛說：『比丘們！不要羨慕提婆達多得到供養。』隨即說了偈語： 『芭蕉結果實后就會枯萎，蘆葦和竹子也是這樣，駏驉懷孕後會死去，騾子也是這樣，愚人貪圖供養會招致禍害，智者會嘲笑這種行為。』 說完偈語后，佛告訴眾比丘：『提婆達多不僅今天，因為貪圖供養而受害，誹謗我，過去也是這樣。』 比丘們問佛：『過去的事情，是怎麼回事呢？』 佛說：『過去在波羅奈國，仙山之中，有兩位仙人：其中一位年老的，獲得了五神通；另一位年輕的，卻一無所獲。當時，年老的仙人就用神通，前往郁單越，取來成熟的粳米，一起食用；又到閻浮樹，取來閻浮提果，也一起食用；到忉利天，取來天上的美味，一起食用。年輕的仙人看到這些，心中生起羨慕，對年老的仙人說：『希望您能教我修習五神通。』年老的仙人說：『如果心懷善念，得到五神通，必定會有利益；如果心懷惡念，反而會帶來禍害。』年輕的仙人仍然懇切請求：『只希望您能教我。』當時，年老的仙人，就教了他五神通，他很快就獲得了。』

English version All the monks said to the World Honored One, 'King Ajatasattu sends five hundred pots of rice to Devadatta daily.' The Buddha said, 'Monks! Do not envy Devadatta for receiving offerings.' Then he spoke a verse: 'The banana tree withers after bearing fruit, so do reeds and bamboo. The mule dies when pregnant, and so does the hinny. The foolish are harmed by their greed for offerings, and the wise laugh at this.' After speaking the verse, the Buddha told the monks, 'Devadatta is not only harmed by his greed for offerings and slandering me today, but it was also like this in the past.' The monks asked the Buddha, 'What is the meaning of the past events?' The Buddha said, 'In the past, in the country of Varanasi, in the mountains of the immortals, there were two immortals: one was old and had attained the five supernatural powers; the other was young and had gained nothing. At that time, the old immortal used his supernatural powers to go to Uttarakuru, bring back ripe rice, and eat it together; he also went to the Jambudvipa tree, brought back Jambudvipa fruit, and ate it together; he went to Trayastrimsa heaven, brought back heavenly delicacies, and ate them together. The young immortal, seeing this, became envious and said to the old immortal, 'I wish you would teach me to cultivate the five supernatural powers.' The old immortal said, 'If you have a good heart, obtaining the five supernatural powers will surely bring benefits; if you have an evil heart, it will bring harm instead.' The young immortal still earnestly requested, 'I only wish you would teach me.' At that time, the old immortal taught him the five supernatural powers, and he quickly attained them.'

。既得五神通，于眾人前，現種種神足，於是已后大得名稱利養，乃于老者生嫉妒心，處處誹謗，即退失神足。諸人聞已，作是言曰：『老仙人者，宿舊有德；是壯仙人，橫生誹謗。』便皆瞋之，城門下遮，不聽使入，便失利養。欲知爾時老仙人者，我身是也。爾時壯仙人者，提婆達多是也。」

（三八）二估客因緣

佛在王舍城。爾時諸比丘等，用佛語者，皆得涅槃天人之道，用提婆達多語者，悉墮地獄，受大苦惱。佛言：「非但今日奉我教者，得大利益；用提婆達多語，獲于大苦。往昔亦爾。過去之世，有二賈客，俱將五百商人，到曠野中。有夜叉鬼，化作年少，著好衣服，頭戴花鬘，彈琴而行，語賈客言：『不疲極也，載是水草，竟何用為？近在前頭，有好水草，從我去來，當示汝道。』一賈客主，尋用其言。『我等今棄所載水草。』便即輕行，在前而去。一賈客言：『我等今者，不見水草，慎莫擲棄

現代漢語譯本：他獲得了五神通，在眾人面前展示各種神足通，因此獲得了巨大的名聲和利益。但他對一位老者產生了嫉妒之心，到處誹謗他，結果失去了神足通。人們聽聞此事後，都說：『那位老仙人，是宿世有德之人；而這個年輕的仙人，卻橫生誹謗。』於是都對他感到憤怒，在城門下阻攔他，不讓他進入，他因此失去了利益。想知道那時那位老仙人是誰嗎？那就是我的前身。而那時那位年輕的仙人，就是提婆達多。」 現代漢語譯本：（三八）二估客因緣 現代漢語譯本：佛陀在王舍城時，當時的比丘們，聽從佛陀教誨的，都證得了涅槃和天人之道；而聽從提婆達多教誨的，都墮入了地獄，遭受巨大的痛苦。佛陀說：『不僅是今天聽從我教誨的人，能獲得巨大的利益；聽從提婆達多教誨的人，會遭受巨大的痛苦。過去也是如此。』過去世，有兩位商人，各自帶領五百名商人，來到曠野中。有一個夜叉鬼，化作一個年輕人，穿著華麗的衣服，頭戴花環，彈著琴走來，對商人說：『你們不覺得疲憊嗎？帶著這些水草，到底有什麼用呢？前面不遠的地方，有更好的水草，跟我來，我給你們指路。』其中一位商人，聽信了他的話，說：『我們現在把所帶的水草都扔掉吧。』於是就輕裝上路，走在前面。另一位商人說：『我們現在沒有看到水草，千萬不要扔掉』

English version: He attained the five supernatural powers and displayed various magical feats before the crowd, thus gaining great fame and profit. However, he became jealous of an old man and slandered him everywhere, resulting in the loss of his supernatural powers. Upon hearing this, people said, 'That old sage is a virtuous person from past lives; while this young sage is slandering him out of nowhere.' They were all angry with him, blocked him at the city gate, and did not allow him to enter, thus he lost his benefits. Do you want to know who that old sage was at that time? It was my past self. And that young sage at that time was Devadatta.' English version: (38) The Story of the Two Merchants English version: When the Buddha was in Rajagriha, the monks who followed the Buddha's teachings attained Nirvana and the path of gods and humans; while those who followed Devadatta's teachings all fell into hell and suffered great pain. The Buddha said, 'It is not only today that those who follow my teachings gain great benefits; those who follow Devadatta's teachings suffer great pain. It was the same in the past.' In the past, there were two merchants, each leading five hundred merchants, who came to a wilderness. A Yaksha demon transformed into a young man, wearing fine clothes, with a garland of flowers on his head, playing a lute and walking, said to the merchants, 'Are you not tired? What is the use of carrying these water and grass? There is better water and grass not far ahead, come with me, and I will show you the way.' One of the merchants listened to him and said, 'Let's throw away the water and grass we are carrying.' So they traveled lightly, going ahead. The other merchant said, 'We have not seen any water and grass now, do not throw it away.'

。』前棄水草者，渴旱死盡；不棄之者，達到所在。爾時不棄水草者，我身是。棄水草者，提婆達多是也。」

（三九）八天次第問法緣

昔佛在世，于夜分中，忽有八天次第而來，至世尊所。其初來者，容貌端政，光照一里，有十天女，以為眷屬，來詣佛所，至心頂禮，卻在一面。佛告天曰：「汝以修福得受天身，五欲自娛，快獲安樂。」於時此天，即白佛言：「世尊！我雖生處天上，心常憂苦。所以者何？以我先身修行之時，于父母師長沙門婆羅門，雖為忠孝心生恭敬，然于其所，不能慇勤恭敬禮拜迎來送去。以是業緣，果報實少，不如余天，以不如故，自責修行不能滿足。」

復有一天，容貌身光及其眷屬，十倍勝前，來至佛所，頭面禮足，卻在一面。佛告天曰：「汝生天上，快得安樂。」天白佛言：「世尊！我雖生處天上，亦常憂苦

現代漢語譯本 『以前拋棄水草的人，在乾旱時都渴死了；不拋棄水草的人，則到達了目的地。當時不拋棄水草的人，就是我（指佛陀）。拋棄水草的人，就是提婆達多。』 （三九）八天次第問法緣 過去佛在世時，在夜晚時分，忽然有八位天人依次前來，到達世尊所在之處。最初來的那位，容貌端正，光芒照耀一里，有十位天女作為眷屬，來到佛陀面前，至誠頂禮，然後退到一旁。佛陀告訴天人說：『你因為修福而得到天身，享受五欲之樂，快樂安穩。』當時這位天人，就對佛陀說：『世尊！我雖然生在天上，心中卻常常憂愁痛苦。這是為什麼呢？因為我前世修行的時候，對於父母、師長、沙門、婆羅門，雖然有忠孝之心和恭敬之意，但是對於他們，不能慇勤恭敬地禮拜、迎接、送別。因為這個業緣，果報實在太少，不如其他天人，因為不如其他天人，所以自我責備修行不能圓滿。』 又有一天人，容貌身光以及眷屬，比之前那位勝過十倍，來到佛陀面前，頭面禮足，然後退到一旁。佛陀告訴天人說：『你生在天上，快樂安穩。』天人對佛陀說：『世尊！我雖然生在天上，也常常憂愁痛苦。

English version 'Those who previously abandoned water and grass all died of thirst in the drought; those who did not abandon water and grass reached their destination. At that time, the one who did not abandon water and grass was me (referring to the Buddha). The one who abandoned water and grass was Devadatta.' (39) The Cause of Eight Devas Asking About the Dharma in Succession In the past, when the Buddha was in the world, during the night, eight devas suddenly came in succession, arriving at the place where the World Honored One was. The first one to arrive had a dignified appearance, with light shining for a mile, and had ten celestial maidens as attendants. They came to the Buddha, sincerely bowed in reverence, and then stood to one side. The Buddha said to the deva, 'You have obtained a heavenly body through cultivating blessings, enjoying the pleasures of the five desires, and are happy and at peace.' At that time, this deva said to the Buddha, 'World Honored One! Although I was born in heaven, my heart is often filled with worry and suffering. Why is this? Because in my previous life, when I was practicing, although I had a loyal and filial heart and respect for my parents, teachers, shramanas, and brahmins, I was not diligent and respectful in bowing, welcoming, and seeing them off. Because of this karmic cause, the karmic reward is truly small, not as good as other devas. Because I am not as good as others, I blame myself for not being able to complete my practice.' Then another deva, whose appearance, body light, and attendants were ten times better than the previous one, came to the Buddha, bowed his head to the ground, and then stood to one side. The Buddha said to the deva, 'You are born in heaven, happy and at peace.' The deva said to the Buddha, 'World Honored One! Although I was born in heaven, I am also often worried and suffering.'

。所以者何？以我前世修行之時，雖于父母師長所，沙門婆羅門，生忠孝心，恭敬禮拜，然而不能為施床坐熅𤌢敷具。以是業緣，今獲果報，不如余天，以不如故，自責修因不能滿足。」

復有一天，形貌光明及以眷屬，十倍勝前，來至佛所，頭面禮足，卻在一面。佛告天曰：「汝受天身，快得安樂。」天白佛言：「我雖生處天宮，常懷憂惱。所以者何？以我前身，雖復善於父母師長沙門婆羅門，忠孝恭敬禮拜，為施床敷，然于其所，不能廣設肴膳飲食以用供養。以是業緣，今得果報，不如余天，以不如故，心自悔責修因不具，是故憂惱。」

復有一天，容貌光明及其眷屬，十倍勝前，來至佛所，頭面禮足，卻在一面。佛告天曰：「汝受天身，快得安樂。」天白佛言：「我雖生天，心常憂惱。所以者何？以我過去，雖于父母師長沙門婆羅門，忠孝恭敬禮拜，為施敷具及以飲食，然不聽法

現代漢語譯本：這是什麼原因呢？因為我前世修行的時候，雖然對父母師長、沙門婆羅門心懷忠孝，恭敬禮拜，但是沒有佈施床、座位、溫暖的墊子和鋪蓋。因為這個業緣，現在得到的果報不如其他天人，因為不如其他天人，所以自責修行時沒有做到圓滿。 又有一天，一個天人，他的容貌光明和眷屬比之前的天人勝過十倍，來到佛陀面前，頭面禮足，退到一旁。佛陀告訴天人說：『你得到天身，應該感到快樂安樂。』天人對佛陀說：『我雖然生在天宮，卻常常感到憂愁煩惱。這是什麼原因呢？因為我前世，雖然也善待父母師長、沙門婆羅門，忠孝恭敬禮拜，也佈施床鋪，但是沒有在他們那裡廣泛地設定美味佳餚飲食來供養。因為這個業緣，現在得到的果報不如其他天人，因為不如其他天人，所以心中悔恨自責修行時沒有做到圓滿，因此感到憂愁煩惱。』 又有一天，一個天人，他的容貌光明和眷屬比之前的天人勝過十倍，來到佛陀面前，頭面禮足，退到一旁。佛陀告訴天人說：『你得到天身，應該感到快樂安樂。』天人對佛陀說：『我雖然生在天上，心中卻常常感到憂愁煩惱。這是什麼原因呢？因為我過去，雖然對父母師長、沙門婆羅門心懷忠孝，恭敬禮拜，也佈施鋪蓋和飲食，但是沒有聽聞佛法。』

English version: What is the reason for this? It is because in my past life, during my practice, although I had loyalty and filial piety towards my parents, teachers, and the Shramanas and Brahmins, and respectfully bowed to them, I did not give away beds, seats, warm cushions, and bedding. Because of this karmic cause, I now receive a result that is inferior to other gods. Because of this inferiority, I blame myself for not having fulfilled my practice. Then one day, a god, whose appearance was radiant and whose retinue was ten times greater than the previous one, came to the Buddha, bowed his head to his feet, and stood aside. The Buddha said to the god, 'You have received a heavenly body, you should be happy and at peace.' The god said to the Buddha, 'Although I was born in a heavenly palace, I am always worried and troubled. What is the reason for this? It is because in my past life, although I was kind to my parents, teachers, and the Shramanas and Brahmins, and was loyal, filial, respectful, and bowed to them, and also gave away beds, I did not widely provide delicious food and drink to offer to them. Because of this karmic cause, I now receive a result that is inferior to other gods. Because of this inferiority, I regret and blame myself for not having fulfilled my practice, and therefore I feel worried and troubled.' Then one day, a god, whose appearance was radiant and whose retinue was ten times greater than the previous one, came to the Buddha, bowed his head to his feet, and stood aside. The Buddha said to the god, 'You have received a heavenly body, you should be happy and at peace.' The god said to the Buddha, 'Although I was born in heaven, I am always worried and troubled. What is the reason for this? It is because in my past life, although I had loyalty and filial piety towards my parents, teachers, and the Shramanas and Brahmins, and respectfully bowed to them, and also gave away bedding and food, I did not listen to the Dharma.'

。以是因緣，今獲果報，不如余天，以不如故常自克責修因不滿，是故憂惱。」

次復一天，身色光明及其眷屬，十倍勝前，來至佛所，頭面禮足，卻在一面。佛告天曰：「汝受天身，快得安樂。」天白佛言：「我雖生天，心常憂惱。所以者何？以我前世，雖復于君父母師長，沙門婆羅門，能忠孝恭敬禮拜，敷具飲食，而聽於法，而不解義。以不解故，今獲果報，不如余天，以不如故，心常悔責修因不滿，是故憂惱。」次有一天，身色光明及其眷屬，十倍勝前，來至佛所，頭面禮足，卻在一面。佛告天曰：「汝受天身，快得安樂。」天白佛言：「我雖生處天堂，心常憂惱。所以者何？以我前世修行之時，雖能于君父母師長沙門婆羅門，忠孝恭敬禮拜，敷具飲食，聽法解義，然復不能如說修行。以是業緣，今獲果報，不如余天，以不如故，深自悔責修因不滿，是故憂惱

現代漢語譯本：因此因緣，現在得到的果報，不如其他天人。因為不如其他天人，所以常常自我責備，認為修行的因不圓滿，因此感到憂愁煩惱。 又有一天人，他的身色光明和眷屬，比之前的天人勝過十倍，來到佛陀面前，頭面頂禮佛足，然後退到一旁。佛陀告訴天人說：『你得到天人的身體，應該感到快樂安樂。』天人對佛陀說：『我雖然生在天上，心中卻常常憂愁煩惱。這是為什麼呢？因為我前世雖然對君主、父母、師長、沙門、婆羅門，能夠忠誠孝順、恭敬禮拜，供養敷具飲食，也聽聞佛法，但是不理解其中的含義。因為不理解佛法，所以現在得到的果報，不如其他天人。因為不如其他天人，心中常常後悔責備自己修行的因不圓滿，因此感到憂愁煩惱。』 又有一天人，他的身色光明和眷屬，比之前的天人勝過十倍，來到佛陀面前，頭面頂禮佛足，然後退到一旁。佛陀告訴天人說：『你得到天人的身體，應該感到快樂安樂。』天人對佛陀說：『我雖然生在天堂，心中卻常常憂愁煩惱。這是為什麼呢？因為我前世修行的時候，雖然能夠對君主、父母、師長、沙門、婆羅門，忠誠孝順、恭敬禮拜，供養敷具飲食，聽聞佛法並且理解其中的含義，但是不能按照佛法所說的去修行。因為這個業緣，現在得到的果報，不如其他天人。因為不如其他天人，深深地自我悔恨責備自己修行的因不圓滿，因此感到憂愁煩惱。』

English version: 'Because of this cause and condition, the karmic result I now receive is inferior to other devas. Because I am inferior, I constantly blame myself, feeling that my cultivation of causes is incomplete, and therefore I am troubled and distressed.' Then another deva, whose bodily radiance and retinue were ten times greater than the previous one, came to the Buddha, bowed his head to the ground at his feet, and stood to one side. The Buddha said to the deva, 'You have received a deva body, you should be happy and at peace.' The deva said to the Buddha, 'Although I am born in heaven, my heart is constantly troubled and distressed. Why is this? Because in my previous life, although I was able to be loyal, filial, respectful, and reverent to rulers, parents, teachers, shramanas, and brahmins, offering them furnishings and food, and listening to the Dharma, I did not understand its meaning. Because I did not understand the Dharma, the karmic result I now receive is inferior to other devas. Because I am inferior, my heart constantly regrets and blames itself for the incompleteness of my cultivation of causes, and therefore I am troubled and distressed.' Then another deva, whose bodily radiance and retinue were ten times greater than the previous one, came to the Buddha, bowed his head to the ground at his feet, and stood to one side. The Buddha said to the deva, 'You have received a deva body, you should be happy and at peace.' The deva said to the Buddha, 'Although I am born in heaven, my heart is constantly troubled and distressed. Why is this? Because in my previous life, when I was practicing, although I was able to be loyal, filial, respectful, and reverent to rulers, parents, teachers, shramanas, and brahmins, offering them furnishings and food, listening to the Dharma and understanding its meaning, I was still unable to practice according to what the Dharma taught. Because of this karmic connection, the karmic result I now receive is inferior to other devas. Because I am inferior, I deeply regret and blame myself for the incompleteness of my cultivation of causes, and therefore I am troubled and distressed.'

。」

次有一天，容貌光明及其眷屬，十倍勝前，來至佛所，頭面禮足，卻在一面。佛告天曰：「汝受天身，快得安樂。」天白佛言：「我於今日，得生天宮，五欲自娛，所須之物，應念輒至，真實快樂，無諸憂惱。所以者何？以我前世修因之時，于父母師長沙門婆羅門，忠孝恭敬禮拜，敷具飲食，聽法能解其義，如說修行。以是因緣，受天果報，身形端正，光明殊妙，眷屬眾多，勝餘諸天。以修此行故，得果滿足；以滿足故，得最勝果報；勝果報故，一切諸天，無有及者；以無及者，心得快樂也

現代漢語譯本 又有一次，一位容貌光明的天人及其眷屬，比之前更加光彩奪目十倍，來到佛陀所在之處，以頭面觸地禮拜佛足，然後退到一旁。佛陀告訴天人說：『你得到天人的身體，真是快樂安寧啊。』天人對佛陀說：『我今天能夠生到天宮，享受五欲之樂，所需要的物品，只要一想就立刻出現，真是快樂無比，沒有任何憂愁煩惱。這是為什麼呢？因為我前世修行的時候，對父母、師長、沙門、婆羅門，都忠誠孝順、恭敬禮拜，供養他們床鋪、飲食，聽聞佛法能夠理解其中的含義，並且按照佛法所說的去修行。因為這樣的因緣，我才得到天界的果報，身體端正，光明殊勝美妙，眷屬眾多，勝過其他諸天。因為修持這樣的行為，所以得到圓滿的果報；因為得到圓滿的果報，所以得到最殊勝的果報；因為得到最殊勝的果報，所以一切諸天，沒有誰能比得上我；因為沒有誰能比得上我，所以我的內心感到快樂。』

English version Then one day, a celestial being of radiant appearance, along with his retinue, ten times more splendid than before, came to where the Buddha was. He bowed his head to the ground, paying homage at the Buddha's feet, and then stood to one side. The Buddha said to the celestial being, 'You have received a celestial body, and you are truly happy and at peace.' The celestial being replied to the Buddha, 'Today, I was born into the heavenly palace, enjoying the pleasures of the five desires. Whatever I need appears instantly upon thought. It is truly blissful, without any worries or troubles. Why is this so? Because in my previous life, when I cultivated the path, I was loyal, filial, respectful, and paid homage to my parents, teachers, ascetics, and Brahmins. I provided them with bedding and food, listened to the Dharma, understood its meaning, and practiced as it was taught. Because of these causes, I received the heavenly reward, with a body of upright form, extraordinary radiance, and a large retinue, surpassing all other celestial beings. Because I cultivated these practices, I attained the complete reward; because I attained the complete reward, I attained the most supreme reward; because I attained the most supreme reward, no other celestial being can compare to me; and because no one can compare to me, my heart is filled with joy.'

。」

◎雜寶藏經卷第三 大正藏第 04 冊 No. 0203 雜寶藏經

雜寶藏經卷第四

元魏西域三藏吉迦夜共曇曜譯

貧人以麨團施現獲報緣

貧女以兩錢布施即獲報緣

乾陀衛國畫師罽那設食獲報緣

罽夷羅夫婦自賣設會現獲報緣

沙彌救蟻子水災得長命報緣

乾陀衛國王治故塔寺得延命緣

比丘補寺壁孔獲延命報緣

長者子見佛求長命緣

長者子客作設會獲現報緣

弗那施佛缽食獲現報緣

大愛道施佛金織成衣並穿珠師緣

（四〇）◎貧人以麨團施現獲報緣

昔有一人，居家貧窮，為人肆力，得麨六升，赍持歸家，養育妻息

現代漢語譯本 ◎雜寶藏經卷第三 大正藏第 04 冊 No. 0203 雜寶藏經

雜寶藏經卷第四

元魏西域三藏吉迦夜共曇曜譯

貧人以麨團施現獲報緣

貧女以兩錢布施即獲報緣

乾陀衛國畫師罽那設食獲報緣

罽夷羅夫婦自賣設會現獲報緣

沙彌救蟻子水災得長命報緣

乾陀衛國王治故塔寺得延命緣

比丘補寺壁孔獲延命報緣

長者子見佛求長命緣

長者子客作設會獲現報緣

弗那施佛缽食獲現報緣

大愛道施佛金織成衣並穿珠師緣

（四〇）◎貧人以麨團施現獲報緣

昔有一人，居家貧窮，為人肆力，得麨六升，赍持歸家，養育妻息

English version ◎Miscellaneous Treasure Sutra, Volume 3 Taisho Tripitaka Volume 04, No. 0203, Miscellaneous Treasure Sutra

Miscellaneous Treasure Sutra, Volume 4

Translated by Tripiṭaka Jīvakāya of the Western Regions of the Northern Wei Dynasty, together with Tanyao

The Story of a Poor Man Who Received Immediate Retribution for Offering a Ball of Barley Flour

The Story of a Poor Woman Who Received Immediate Retribution for Giving Two Coins

The Story of the Painter Kina of Gandhara Who Received Retribution for Offering Food

The Story of the Couple Kairira Who Received Immediate Retribution for Selling Themselves to Hold a Feast

The Story of the Novice Monk Who Received the Retribution of Longevity for Saving Ant Larvae from a Flood

The Story of the King of Gandhara Who Received the Retribution of Prolonged Life for Repairing Old Pagodas and Temples

The Story of the Monk Who Received the Retribution of Prolonged Life for Repairing a Hole in the Temple Wall

The Story of the Son of an Elder Who Sought Longevity Upon Seeing the Buddha

The Story of the Son of an Elder Who Received Immediate Retribution for Holding a Feast While Working as a Guest

The Story of Phurna Who Received Immediate Retribution for Offering Food in the Buddha's Bowl

The Story of Mahaprajapati Who Offered the Buddha a Golden Woven Robe and a Bead Threader

(40) ◎The Story of a Poor Man Who Received Immediate Retribution for Offering a Ball of Barley Flour

Once there was a man who was poor at home. He worked hard for others and obtained six measures of barley flour. He carried it home to support his wife and children.

。會於中路，見一道人，執缽捉錫，行求乞食，即生心念：「彼沙門者，形貌端政，威儀庠序，甚可恭敬，得施一食，不亦快乎？」爾時道人，知其心念，隨逐貧人，至一水邊，貧人即便語道人言：「我今有麨，意欲相施，頗能食不？」道人答言：「唯得而已。」即於水邊，為其敷衣，令道人坐，和一升麨，用為一團，而以與之，作是念言：「若此道人，是凈持戒得道人，使我現作一小國王。」道人得麨，語貧人言：「何以極少？何以極小？」此人謂此道人大食，復和一升，用作一團，與而愿言：「若此道人，是凈持戒得道之人，使我得作二小國王。」道人復言：「何以極少？何以極小？」貧人念言：「唯是道人，極似多食，與如許麨，猶嫌少小，然我已請，事須供給。」復和二升麨，用為一團，而以與之，又作念言：「若此道人，是凈持戒得道人者，使我現得領四小國王

現代漢語譯本 （他）在路上遇到一位道人，拿著缽和錫杖，正在乞食。他心中立刻生起一個念頭：『那位沙門，容貌端正，威儀有序，非常值得尊敬。如果能佈施給他一頓飯，豈不是一件快樂的事？』當時，道人知道他的心念，就跟隨著這個窮人。到了水邊，窮人就對道人說：『我現在有一些麥粉，想佈施給您，您能吃嗎？』道人回答說：『可以。』於是就在水邊為道人鋪開衣服，讓道人坐下。他把一升麥粉和成一團，給了道人，心中想著：『如果這位道人是持戒清凈的得道之人，就讓我現在成為一個小國王。』道人得到麥粉，對窮人說：『為什麼這麼少？為什麼這麼小？』這個人以為這個道人飯量很大，又和了一升麥粉，做成一團，給了他，並許願說：『如果這位道人是持戒清凈的得道之人，就讓我能成為兩個小國王。』道人又說：『為什麼這麼少？為什麼這麼小？』窮人心想：『這位道人真是太能吃了，給了他這麼多麥粉，還嫌少嫌小。但是我已經請他了，必須供給他。』於是又和了兩升麥粉，做成一團，給了他，又想著：『如果這位道人是持戒清凈的得道之人，就讓我現在能統領四個小國王。』

English version He met a Taoist on the road, holding a bowl and a tin staff, begging for food. He immediately had a thought: 'That Shramana, with his dignified appearance and orderly demeanor, is very worthy of respect. Wouldn't it be a joyful thing to offer him a meal?' At that time, the Taoist knew his thoughts and followed the poor man. When they reached the water's edge, the poor man said to the Taoist, 'I have some flour now, and I would like to give it to you. Can you eat it?' The Taoist replied, 'I can.' So he spread out his clothes by the water for the Taoist to sit on. He mixed one liter of flour into a ball and gave it to the Taoist, thinking, 'If this Taoist is a pure, disciplined, and enlightened person, may I now become a small king.' The Taoist received the flour and said to the poor man, 'Why is it so little? Why is it so small?' The man thought that the Taoist had a large appetite, so he mixed another liter of flour, made it into a ball, and gave it to him, wishing, 'If this Taoist is a pure, disciplined, and enlightened person, may I become two small kings.' The Taoist said again, 'Why is it so little? Why is it so small?' The poor man thought, 'This Taoist really eats a lot. Even after giving him so much flour, he still complains that it's too little and too small. But I have already invited him, so I must provide for him.' So he mixed two more liters of flour, made it into a ball, and gave it to him, thinking again, 'If this Taoist is a pure, disciplined, and enlightened person, may I now rule four small kings.'

。」道人復言：「何以極少？何以極小？」余有二升，盡和作團，以與道人，又作愿言：「今此道人，若是清凈持戒人者，使我得作波羅㮈國王，領四小國，獲見諦道。」道人得麨，故嫌少小。貧人白言：「唯愿且食，若不足者，當脫衣裳，貿取飲食，共相供給。」道人即食，唯盡一升，余還歸主。

貧人問言：「尊者先嫌麨極少小，如今云何食不令盡？」道人答言：「汝初與我一團麨時，正求作一小國王故，是以我言：『汝心願少。』第二團麨，正愿得作二小國王，是以我言：『汝愿少小。』第三團麨，正求得作四小國王，是以我言：『汝心願小。』第四團麨，正求作波羅㮈國王，領四小國，使我后得見諦道果，是以我言：『汝愿少小。』不以不足而慊少小。」爾時貧人，自生疑念：「使我現得王五國者，此事不小，恐無實耳。」又復思惟：「能知我心，必是聖人，是大福田，不應誑我

現代漢語譯本 道人又說：『為什麼這麼少？為什麼這麼小？』我還有兩升，全部和成團，給了道人，又發願說：『現在這位道人，如果是清凈持戒的人，就讓我能當上波羅㮈國王，統領四個小國，獲得見諦之道。』道人得到炒麵，還是嫌少嫌小。窮人說道：『只希望您先吃，如果不夠，我當脫下衣裳，換取飲食，共同供給。』道人就吃，只吃完一升，剩下的還給了主人。 窮人問道：『尊者先前嫌炒麵太少太小，現在為什麼吃不完呢？』道人回答說：『你第一次給我一團炒麵時，只是求當一個小國王，所以我說：『你的心願太少。』第二團炒麵，只是希望當上兩個小國王，所以我說：『你的願望太少太小。』第三團炒麵，只是求當上四個小國王，所以我說：『你的心願太小。』第四團炒麵，只是求當上波羅㮈國王，統領四個小國，使我以後能獲得見諦道果，所以我說：『你的願望太少太小。』不是因為不夠而嫌少嫌小。』當時窮人，自己產生疑惑：『讓我現在當上五個國家的國王，這件事不小，恐怕不是真的吧。』又思考：『能知道我的心，必定是聖人，是大福田，不應該欺騙我。』

English version The ascetic said again, 'Why is it so little? Why is it so small?' I had two measures left, and I mixed them all into balls and gave them to the ascetic, and I made a vow, 'Now, if this ascetic is a pure and disciplined person, may I become the King of Varanasi, ruling four small kingdoms, and attain the path of seeing the truth.' The ascetic received the roasted flour, but still complained it was too little and too small. The poor man said, 'I only wish you would eat first. If it is not enough, I will take off my clothes and trade them for food, and we will share it.' The ascetic ate, but only finished one measure, and returned the rest to the owner. The poor man asked, 'Venerable one, you previously complained that the roasted flour was too little and too small, but now why haven't you finished eating it?' The ascetic replied, 'When you first gave me a ball of roasted flour, you only sought to become a small king, so I said, 'Your wish is too little.' The second ball of roasted flour, you only wished to become two small kings, so I said, 'Your wish is too little and too small.' The third ball of roasted flour, you only sought to become four small kings, so I said, 'Your wish is too small.' The fourth ball of roasted flour, you only sought to become the King of Varanasi, ruling four small kingdoms, so that I could later attain the fruit of seeing the truth, so I said, 'Your wish is too little and too small.' It is not because it is insufficient that I complain it is too little and too small.' At that time, the poor man had doubts, 'If I were to become the king of five countries now, this matter is not small, I am afraid it is not real.' Then he thought, 'He can know my mind, he must be a sage, a great field of merit, he should not deceive me.'

。」道人知已，即擲其缽，著虛空中，隨後飛去，化作大身，滿於虛空；又化作小，猶如微塵。以一身作無量身，以無量身合為一身，身上出水，身下出火，履水如地，履地如水，作十八變，語貧人言：「好發大愿，莫有疑慮。」即隱身去。

時此貧人，向波羅㮈城，而於道中，見一輔相。輔相見已，諦視形相，而語之言：「汝非某甲子耶？」答言：「我是。」問言：「何以襤褸乃至爾也？」答言：「少失恃怙，居家喪盡，無人見看，是以困苦，襤褸如此。」輔相即啟波羅㮈王：「王之所親某甲之子，今在門外，極為窮悴。」王尋有敕：「令使將前。」問其委曲，知是所親，王即告言：「好親近我，慎莫遠離。」卻後七日，王病命終，諸臣謀言：「王無繼嗣，唯此窮子，是王所親，宜共推舉作波羅㮈王。」統領四國，然後虐暴。先彼道人，于虛空中，當王殿前，結加趺坐，而語之言：「汝昔發願，求得見諦

現代漢語譯本：道人知道他已經領悟，就拋出他的缽，讓它停留在空中，然後自己飛走，化作巨大的身形，充滿整個天空；又化作極小，如同微塵。以一個身體化作無數個身體，又將無數個身體合為一個身體，身上出水，身下出火，在水上行走如同在陸地，在陸地上行走如同在水上，做了十八種變化，對窮人說：『好好發大愿，不要有疑慮。』說完就隱身離去。 這時這個窮人，前往波羅㮈城，在路上，見到一位輔相。輔相見到他，仔細端詳他的容貌，對他說：『你不是某甲的兒子嗎？』他回答說：『我是。』輔相問：『為什麼你如此襤褸落魄？』他回答說：『我從小就失去了依靠，家產都敗光了，沒有人照顧我，所以才如此困苦，衣衫襤褸。』輔相立刻稟告波羅㮈王：『大王您所親近的某甲的兒子，現在在門外，非常窮困潦倒。』國王隨即下令：『讓使者把他帶進來。』詢問他事情的詳細經過，知道是他所親近的人，國王就告訴他說：『好好親近我，千萬不要離開。』七天後，國王病逝，大臣們商議說：『國王沒有後代，只有這個窮人，是國王所親近的，應該共同推舉他做波羅㮈王。』他統治了四個國家，然後變得殘暴。先前的那位道人，在空中，來到王宮殿前，結跏趺坐，對他說：『你以前發願，求得見真理』

English version: The Taoist, knowing he had understood, threw his alms bowl, letting it hover in the air, and then flew away, transforming into a huge form that filled the entire sky; then he transformed into something tiny, like a speck of dust. He transformed one body into countless bodies, and then combined countless bodies into one body, water coming from his body, fire coming from below, walking on water as if on land, walking on land as if on water, performing eighteen transformations, and said to the poor man: 'Make a great vow, do not have any doubts.' Then he disappeared. At this time, this poor man was going to the city of Varanasi, and on the way, he saw a minister. The minister saw him, carefully examined his appearance, and said to him: 'Are you not the son of so-and-so?' He replied: 'I am.' The minister asked: 'Why are you so ragged and destitute?' He replied: 'I lost my support when I was young, my family property was all gone, and no one took care of me, so I am so poor and ragged.' The minister immediately reported to the King of Varanasi: 'The son of so-and-so, whom Your Majesty is close to, is now outside the gate, extremely poor and destitute.' The king immediately ordered: 'Have the messenger bring him in.' After inquiring about the details of the matter, and knowing that he was someone close to him, the king told him: 'Stay close to me, do not leave.' Seven days later, the king died of illness, and the ministers discussed: 'The king has no heir, only this poor man, who is close to the king, should be jointly elected as the King of Varanasi.' He ruled four countries, and then became tyrannical. The previous Taoist, in the air, came to the front of the palace, sat in the lotus position, and said to him: 'You made a vow before, seeking to see the truth.'

。今日云何乃造眾惡，與本乖違？」又復為王說種種法。王聞法已，悔先作惡，改過慚愧，精專行道，得須陀洹。

（四一）貧女以兩錢布施即獲報緣

昔晝闇山中，多諸賢聖隱居眾僧。諸方國土，聞彼山名，供養者眾。有一長者，將諸眷屬，往送供養。有一貧窮乞索女人，作是念言：「今諸長者，送供詣山，必欲作會，我當往乞。」便向山中。既到山已，見向長者，設種種饌，供養眾僧，私自思惟：「彼人先世修福，今日富貴，今復重作功德將勝；我先世不作，今世貧苦，今若不作，未來轉劇。」思惟此已，啼哭不樂，又自念言：「我曾糞中，拾得兩錢，恒常寶惜，以俟乞索不如意時，當貿飲食用自存活。今當持以佈施眾僧，分一二日不得飲食，終不能死。」伺僧食訖，捉此兩錢即便佈施。彼山僧法，人有施者，維那僧前立為咒愿。當於爾時，上座不聽維那咒愿，自為咒愿

現代漢語譯本：『今日為何要造作這麼多惡事，與你本來的心性背道而馳？』他又為國王宣說了種種佛法。國王聽聞佛法后，悔恨自己先前所作的惡事，改過自新，感到慚愧，專心修行佛道，最終證得了須陀洹果。 現代漢語譯本：（四一）貧女以兩錢布施即獲報緣 現代漢語譯本：從前，晝闇山中，有很多賢聖隱居的僧眾。各方國土的人們，聽聞此山的名聲，前來供養的人很多。有一位長者，帶著他的眷屬，前往送供養。有一位貧窮的乞討女人，心中想道：『現在這些長者，送供養到山中，必定是要做法會，我應當前去乞討。』於是便前往山中。到達山中后，看到那些長者，擺設各種美味佳餚，供養僧眾，她私下思忖：『那些人前世修了福報，今日才如此富貴，現在又再做功德，將來會更加殊勝；我前世沒有修福，今世才如此貧苦，現在若不修福，未來會更加悽慘。』想到這裡，她哭泣不樂，又自己想到：『我曾經在糞堆里，撿到兩枚錢，一直都非常珍惜，用來等待乞討不順利的時候，可以用來購買飲食維持生活。現在應當拿出來佈施給僧眾，即使一兩天沒有飲食，也終究不會餓死。』等到僧眾用完齋飯，她拿著這兩枚錢就佈施了。那座山的僧團規矩，有人佈施，維那僧會站在前面為其祝願。當時，上座不讓維那僧祝願，自己親自為其祝願。

English version: 'Why do you commit so many evil deeds today, going against your original nature?' He then explained various Buddhist teachings to the king. After hearing the teachings, the king regretted his past evil actions, repented, felt ashamed, and diligently practiced the path, eventually attaining the state of Srotapanna. English version: (41) A Poor Woman's Offering of Two Coins Brings Reward English version: In the past, in the Day-Dark Mountain, many virtuous and holy monks lived in seclusion. People from various lands, hearing the mountain's name, came in large numbers to make offerings. A certain elder, along with his family, went to offer donations. A poor beggar woman thought to herself, 'Now that these elders are bringing offerings to the mountain, they must be holding a gathering. I should go and beg.' So she went to the mountain. Upon arriving, she saw the elders setting out various delicacies to offer to the monks. She thought to herself, 'Those people cultivated merit in their past lives, and that's why they are so wealthy today. Now they are making more merit, which will be even more excellent in the future. I didn't cultivate merit in my past life, so I am poor in this life. If I don't cultivate merit now, my future will be even more miserable.' Thinking this, she cried and felt unhappy. Then she thought, 'I once found two coins in a pile of dung, and I have always treasured them, saving them for when begging is unsuccessful, so I can buy food to survive. Now I should use them to make an offering to the monks. Even if I don't eat for a day or two, I won't die.' After the monks finished their meal, she took the two coins and offered them. According to the rules of the monastic community on that mountain, when someone makes an offering, the monastic administrator would stand in front to offer blessings. At that time, the senior monk did not allow the administrator to offer blessings, but instead offered the blessings himself.

。諸下坐等，深生慊心，而作此念：「得彼乞女兩枚小錢，上座自輕，為其咒愿，如常見錢，何以不爾？」上座尋時，留半分食，與此女人。諸人見上座多與，人人多與。此女時得重擔飲食，極大歡喜：「我適佈施，今以得報。」即擔飲食還出山去，到一樹下，眠臥止息。

會值王大夫人亡來七日，王遣使者，按行國界，誰有福德？應為夫人。相師占言此黃云蓋下，必有賢人。即共相將，至彼樹下。見彼女人，顏色潤澤，有福德相，樹為曲蔭，光影不移，相師言：「此女人福德，堪為夫人。」即以香湯沐浴，與夫人衣服，不大不小與身相稱，千乘萬騎，左右導從，將來至宮。王見歡喜，心生敬重，如是數時，私自念言：「我所以得是富福緣，以施錢故。今彼眾僧，便為於我有大重恩。」即白王言：「我先斯賤，王見拔擢，得為人次，聽我報彼眾僧之恩。」王言：「隨意

現代漢語譯本 下面的僧人們坐著等待，心中深感不滿，於是產生了這樣的想法：『她只給了那個乞討的女人兩枚小錢，上座就自輕身份，為她祈福，就像對待常見的錢財一樣，為什麼不也這樣對待我們呢？』上座隨即留下了自己一半的食物，給了這個女人。眾人見上座給得多，也都紛紛多給。這個女人當時得到了滿滿一擔食物，非常高興：『我剛才佈施了，現在就得到了回報。』她便挑著食物回到山外，在一棵樹下，停下來休息睡覺。 恰逢國王的大夫人去世七日，國王派遣使者，在全國各地巡視，尋找誰有福德，可以為夫人。相士占卜說，這片黃云覆蓋之下，必定有賢人。於是他們一起前往，到了那棵樹下。看見那個女人，容光煥發，有福德之相，樹為她彎曲遮蔭，光影不移動。相士說：『這個女人有福德，可以做夫人。』於是就用香湯給她沐浴，給她穿上夫人的衣服，不大不小，非常合身。千輛車馬，萬人護衛，左右引導，將她帶到宮中。國王見到她非常高興，心中充滿敬重。這樣過了數次，她私下裡想到：『我之所以能得到如此富貴的福報，是因為施捨了錢財的緣故。現在那些僧人，對我來說有很大的恩情。』於是她告訴國王說：『我之前身份卑微，是您將我提拔上來，讓我成為人上人，請允許我報答那些僧人的恩情。』國王說：『隨你的意願。』

English version The monks below sat waiting, feeling deeply resentful, and thought to themselves, 'She only gave that beggar woman two small coins, and the senior monk lowered himself to bless her, as if it were common money. Why doesn't he do the same for us?' The senior monk then kept half of his food and gave it to the woman. Seeing that the senior monk gave a lot, everyone else gave more as well. The woman then received a full load of food, and was very happy, 'I just gave alms, and now I have received a reward.' She then carried the food back out of the mountain, and stopped to rest and sleep under a tree. It happened that the King's Great Lady had died seven days prior, and the King sent messengers to search the kingdom for someone with good fortune who could be the new Lady. A diviner predicted that under the yellow cloud cover, there must be a virtuous person. So they went together to the tree. They saw the woman, her face radiant, with an appearance of good fortune. The tree bent to shade her, and the light and shadow did not move. The diviner said, 'This woman has good fortune, and is fit to be the Lady.' So they bathed her with fragrant water, and gave her the Lady's clothes, which fit her perfectly. With thousands of carriages and ten thousands of guards, they escorted her to the palace. The King was very happy to see her, and his heart was filled with respect. After some time, she thought to herself, 'The reason I have such wealth and fortune is because I gave alms. Now those monks have done me a great favor.' So she told the King, 'I was once lowly, and you elevated me, allowing me to become a person of high status. Please allow me to repay the kindness of those monks.' The King said, 'As you wish.'

。」夫人即時，車載飲食及以珍寶，往到彼山施僧食訖，以寶佈施。上座不起，遣維那咒愿，不自咒愿。王夫人言：「我昔兩錢，為我咒愿；今車載珍寶，不為我咒愿？」諸年少比丘，皆慊上坐，先貧女人，以兩錢布施，為其咒愿，今王夫人，車載珍寶，不為咒愿，為老耄耶？

爾時上座，即為王夫人，演說正法語言：「夫人！心念慊我：『先以兩錢施時，為我咒愿，今車載珍寶，不為咒愿。』我佛法中，不貴珍寶，唯貴善心。夫人！先施兩錢之時，善心極勝，后施珍寶，吾我貢高，是以我今不與咒愿。年少道人！亦莫慊我，汝當深解出家之心。」諸年少道人，各自慚愧，皆得須陀洹道。王夫人聽法，慚愧歡喜，亦得須陀洹道。聽法已訖，作禮而去

現代漢語譯本：王夫人立刻用車輛裝載食物和珍寶，前往那座山施捨給僧人，供養完畢后，又用珍寶佈施。上座沒有起身，讓維那代為祝願，自己沒有親自祝願。王夫人說：『我以前佈施兩文錢，你都為我祝願；現在我用車輛裝載珍寶，你卻不為我祝願？』那些年輕的比丘都對上座感到不滿，認為以前那個貧窮的女人，用兩文錢布施，上座都為她祝願，現在王夫人用車輛裝載珍寶，上座卻不為她祝願，難道是因為他老糊塗了嗎？ 這時，上座就為王夫人宣講佛法真理：『夫人！你心中不滿，認為：『以前用兩文錢布施時，你為我祝願，現在我用車輛裝載珍寶，你卻不為我祝願。』我的佛法中，不看重珍寶，只看重善心。夫人！你以前佈施兩文錢的時候，善心非常強烈，後來佈施珍寶，卻帶著『我』的傲慢，所以現在我不為你祝願。年輕的道人們！你們也不要對我感到不滿，你們應當深刻理解出家修行的本心。』那些年輕的道人，各自感到慚愧，都證得了須陀洹果位。王夫人聽了佛法，感到慚愧和歡喜，也證得了須陀洹果位。聽完佛法后，她行禮告退。

English version: The lady immediately loaded food and treasures onto carts and went to that mountain to give alms to the monks. After the meal was offered, she also gave treasures as alms. The senior monk did not rise, but had the steward chant blessings instead of doing it himself. The lady said, 'When I gave two coins before, you chanted blessings for me; now I have loaded carts with treasures, and you do not chant blessings for me?' The young monks were all dissatisfied with the senior monk, thinking that when the poor woman gave two coins as alms, he chanted blessings for her, but now that the lady had loaded carts with treasures, he did not chant blessings for her. Was it because he was old and senile? At that time, the senior monk then explained the true Dharma to the lady, saying, 'Madam! You are dissatisfied in your heart, thinking: 'When I gave two coins before, you chanted blessings for me, but now I have loaded carts with treasures, and you do not chant blessings for me.' In my Buddha Dharma, we do not value treasures, but only value good intentions. Madam! When you gave two coins before, your good intentions were extremely strong, but when you gave treasures later, you had arrogance of 'self', so that is why I do not chant blessings for you now. Young monks! You should not be dissatisfied with me either, you should deeply understand the original intention of leaving home to practice.' The young monks each felt ashamed, and all attained the Srotapanna stage. The lady, after hearing the Dharma, felt ashamed and joyful, and also attained the Srotapanna stage. After hearing the Dharma, she bowed and left.

。

（四二）◎乾陀衛國畫師罽那設食獲報緣

昔乾陀衛國，有一畫師，名曰罽那，三年客作，得三十兩金，欲還歸家，而見他作般遮于瑟，問維那言：「一日作會，可用幾許？」維那答言：「用三十兩金，得一日會。」即自念言：「由我先身不種福業故受此報，傭力自活，今遭福田，云何不作？」即語維那：「請為弟子，鳴椎集僧，我欲設會。」設會已訖，踴躍歡喜，即便歸家。既到家已，其婦問言：「三年客作，錢財所在？」其夫答言：「我所得財，今已舉著堅牢藏中。」婦時問言：「堅牢之藏，今在何許？」夫言：「乃在僧中。」婦時慊責，即集親里，縛其夫主，詣斷事人，而作是言：「我之母子，貧窮辛苦，無衣無食，而我夫主，得財余用，不擔來歸，請詰所以

現代漢語譯本 （四二）◎乾陀衛國畫師罽那設食獲報緣 從前，在乾陀衛國，有一位名叫罽那的畫師。他做了三年客工，賺了三十兩金子，打算回家。途中，他看到有人在做般遮于瑟（一種供養儀式），便問維那（寺院執事）說：『做一天的法會，需要多少錢？』維那回答說：『需要三十兩金子，才能做一天的法會。』罽那心想：『因為我前世沒有種下福業，所以今生才受此報，靠出賣勞力為生。現在遇到了福田，怎麼能不做功德呢？』於是他對維那說：『請為弟子敲鐘集僧，我想要設齋供養。』設齋完畢，他歡喜踴躍，然後就回家了。到家后，他的妻子問他：『你做了三年客工，錢財在哪裡？』他的丈夫回答說：『我賺的錢，現在已經存放在堅固的寶藏中了。』妻子又問：『堅固的寶藏，現在在哪裡？』丈夫說：『就在僧眾那裡。』妻子聽后責怪他，就召集親戚，把丈夫捆綁起來，帶到斷事人（法官）那裡，說道：『我們母子貧窮辛苦，沒有衣服穿，沒有飯吃，而我的丈夫，賺了錢卻不帶回來，請您責問他原因。』

English version (42) The Story of the Painter Kina of Gandhavati Kingdom Offering Food and Receiving Rewards In the past, in the kingdom of Gandhavati, there was a painter named Kina. He worked as a hired laborer for three years and earned thirty gold coins. He intended to return home, but he saw someone performing a 'Pancha-Utsava' (a kind of offering ceremony). He asked the Vina (temple officer), 'How much does it cost to hold a one-day ceremony?' The Vina replied, 'It costs thirty gold coins to hold a one-day ceremony.' Kina thought to himself, 'Because I did not cultivate good deeds in my past life, I am now suffering this retribution, having to make a living by selling my labor. Now that I have encountered a field of merit, how can I not perform meritorious deeds?' So he said to the Vina, 'Please ring the bell to gather the monks, for I wish to offer a meal.' After the meal offering was completed, he was overjoyed and then went home. Upon arriving home, his wife asked him, 'Where is the money you earned from three years of labor?' Her husband replied, 'The money I earned is now stored in a secure treasure.' His wife then asked, 'Where is this secure treasure?' The husband said, 'It is with the monastic community.' His wife, feeling resentful, gathered their relatives, tied up her husband, and took him to the judge, saying, 'My child and I are poor and suffering, without clothes or food, and my husband, having earned money, did not bring it home. Please question him about the reason.'

。」時斷事人，問其夫言：「何以爾也？」答言：「我身如電光不久照曜，亦如朝露須臾則滅，由是恐懼，深自念言：『緣我前身不作福業，今遭窮苦，衣食睏乏。』故因見彼弗迦羅城中，作般遮會，眾僧清凈，心生歡喜，敬信內發，即問維那：『得幾許物，供一日食？』維那答言：『得三十兩金，可得供一日。』我三年中，作所得物，即與維那，使為眾僧作一日食。」時斷事人，聞是語已，心生歡喜，憐愍其人，脫己衣服瓔珞及以鞍馬並諸乘具，悉施罽那，即分一村落而賞封之。華報如此，其果在後。

（四三）◎罽夷羅夫婦自賣設會現獲報緣

昔有一人，名罽夷羅，夫婦二人，貧窮理極，傭賃自活。見他長者悉往寺中，作大施會，來歸家中，共婦止宿，頭枕婦臂，自思惟言：「由我前身不作福故，今日貧窮。如彼長者，先身作福，今亦作福；我今無福，將來之世，唯轉苦劇。」作是念已，涕泣不樂，淚墮婦臂

現代漢語譯本 當時，一位斷案的人問他的丈夫說：『你為什麼這樣？』丈夫回答說：『我的身體像閃電一樣，不會長久照耀，也像早晨的露水，一會兒就會消失。因此我感到恐懼，深深地思考：『因為我前世沒有做善事，所以今生遭受貧困，衣食不足。』因此，我看到弗迦羅城中舉行般遮會，眾僧清凈，心中生起歡喜，敬信之心油然而生，就問維那：『需要多少財物，才能供養一日的飲食？』維那回答說：『需要三十兩金子，才能供養一日。』我三年中，將所得的財物，都給了維那，讓他為眾僧準備一日的飲食。』當時，斷案的人聽了這些話，心中生起歡喜，憐憫這個人，就脫下自己的衣服、瓔珞以及鞍馬和各種乘具，全部施捨給了罽那，還分給他一個村落作為賞賜。這樣的花報已經如此，它的果報還在後面。

（四三）◎罽夷羅夫婦自賣設會現獲報緣 從前有一個人，名叫罽夷羅，和他的妻子兩人，非常貧窮，靠做僱工維持生計。他們看到其他長者都去寺廟裡，舉行大型的佈施法會，回來后，和妻子一起睡覺，頭枕著妻子的手臂，自己思考說：『因為我前世沒有做善事，所以今天才如此貧窮。像那些長者，前世做了善事，今生也做善事；我今生沒有福報，將來只會更加痛苦。』這樣想著，就哭泣不樂，眼淚滴落在妻子的手臂上。

English version At that time, a judge asked her husband, 'Why are you like this?' The husband replied, 'My body is like lightning, it will not shine for long, and like the morning dew, it will vanish in an instant. Therefore, I am afraid and deeply contemplate: 'Because I did not do good deeds in my past life, I am now suffering from poverty and lack of food and clothing.' Therefore, when I saw the Pancha assembly being held in the city of Phukara, with the monks being pure, joy arose in my heart, and respect and faith welled up within me. I asked the steward, 'How much is needed to provide food for one day?' The steward replied, 'Thirty taels of gold are needed to provide for one day.' For three years, I gave all that I earned to the steward, so that he could prepare food for the monks for one day.' At that time, the judge, upon hearing these words, felt joy in his heart and compassion for this person. He took off his clothes, necklaces, saddle, horses, and all his riding equipment, and gave them all to Kena. He also divided a village and awarded it to him. Such is the flower of the reward, and the fruit will come later.

(43) ◎Keshira and his wife sell themselves to hold a gathering and receive immediate rewards Once upon a time, there was a man named Keshira, and his wife. They were extremely poor and lived by working as laborers. They saw other elders going to the temple to hold large charity gatherings. When they returned home, they slept together, with his head resting on his wife's arm. He thought to himself, 'Because I did not do good deeds in my past life, I am so poor today. Like those elders, they did good deeds in their past lives, and they are doing good deeds in this life as well. I have no blessings in this life, and in the future, I will only suffer more.' Thinking this, he wept with sadness, and his tears fell on his wife's arm.

。婦問夫言：「何以落淚？」答言：「見他修福常得快樂，自鄙貧賤，無以修福，是以落淚。」婦言：「落淚何益？可以我身賣與他人取財作福。」夫言：「若當相賣，我身如何得自存活？」婦言：「若恐不活不見出者，我今與君俱共自賣，而修功德。」於是夫婦，便共相將，至一富家，而語之言：「今我夫婦，以此賤身，請貿金錢。」主人問言：「欲得幾錢？」答言：「欲得十金錢。」主人言：「今與汝錢，卻後七日，不得償我，以汝夫婦，即為奴婢。」言契以定，赍錢往詣，至彼塔寺，施設作會。夫婦二人，自共搗米，相勸勵言：「今日我等得自出力而造福業，后屬他家，豈從意也？」於是晝夜，勤辦會具，到六日頭，垂欲作會，值彼國主亦欲作會，來共諍日，眾僧皆言：「以受窮者，終不得移。」國主聞已，作是言曰：「彼何小人，敢能與我共諍會日？」即遣人語罽羅：「汝避我日。」罽羅答言：「實不相避

現代漢語譯本：妻子問丈夫說：『你為什麼流淚？』丈夫回答說：『看到他修福常常得到快樂，我自卑貧賤，沒有辦法修福，因此流淚。』妻子說：『流淚有什麼用？可以把我賣給別人換取錢財來做善事。』丈夫說：『如果把你賣了，我怎麼能活下去呢？』妻子說：『如果擔心賣了之後活不下去，我今天和你一起把自己賣了，來修功德。』於是夫婦二人，就一起前往一家富人家，對他說：『現在我們夫婦，用這卑賤的身體，請求換取金錢。』主人問：『想要多少錢？』回答說：『想要十金錢。』主人說：『現在給你們錢，七天之後，如果不能償還我，你們夫婦就做我的奴婢。』雙方約定好，拿著錢前往佛塔寺廟，佈施設宴。夫婦二人，親自一起舂米，互相勸勉說：『今天我們能夠親自出力來造福業，以後到了別人家，哪裡還能如意呢？』於是日夜勤奮地準備宴會用品，到了第六天，快要舉行宴會的時候，正好遇到國王也想舉行宴會，來和他們爭日子，眾僧都說：『因為接受了窮人的佈施，最終不能更改。』國王聽了之後，這樣說道：『他們是什麼小人，竟然敢和我爭宴會的日子？』就派人告訴罽羅：『你避開我的日子。』罽羅回答說：『實在不能避開。』 現代漢語譯本：』

English version: The wife asked her husband, 'Why are you crying?' The husband replied, 'Seeing him doing good deeds and always being happy, I feel inferior and poor, and have no way to do good deeds, so I am crying.' The wife said, 'What's the use of crying? You can sell me to others to get money for doing good deeds.' The husband said, 'If I sell you, how can I survive?' The wife said, 'If you are worried about not surviving after selling me, I will sell myself with you today to cultivate merit.' So the couple went together to a wealthy family and said to him, 'Now we, husband and wife, ask to exchange our humble bodies for money.' The master asked, 'How much money do you want?' They replied, 'We want ten gold coins.' The master said, 'I will give you the money now, but if you cannot repay me in seven days, you and your wife will become my slaves.' The agreement was made, and they took the money to the pagoda temple to make offerings and hold a feast. The couple personally pounded rice together, encouraging each other, saying, 'Today we can personally contribute our efforts to create good karma. When we belong to another family in the future, how can we have our own way?' So they worked diligently day and night to prepare the feast. On the sixth day, when the feast was about to be held, it happened that the king also wanted to hold a feast and came to argue about the date. All the monks said, 'Because they have accepted the poor people's offerings, they cannot change the date.' Upon hearing this, the king said, 'What kind of lowly people are they, daring to argue with me about the date of the feast?' He immediately sent someone to tell Kesi Luo, 'You must avoid my date.' Kesi Luo replied, 'I really cannot avoid it.'

。」如是三反，執辭如初。王怪所以，自至僧坊，語彼人言：「汝今何以不後日作，共我諍日？」答言：「唯一日自在，后屬他家，不復得作。」王即問言：「何以不得？」自賣者言：「自惟先身不作福業，今日窮苦，今若不作，恐後轉苦。感念此事，唯自賣身，以貿金錢，用作功德，欲斷此苦。至七日後，無財償他，即作奴婢。今以六日，明日便滿，以是之故，分死諍日。」王聞是語，深生憐愍，嘆未曾有：「汝真解悟貧窮之苦，能以不堅之身，易於堅身，不堅之財，易於堅財，不堅之命，易於堅命。」即聽設會，王以己身並及夫人衣服瓔珞，脫與罽羅夫婦，割十聚落，與作福封。夫能至心，修福德者，現得華報，猶尚如是，況其將來獲果報也

現代漢語譯本：像這樣反問了三次，僧人堅持原來的說法。國王感到奇怪，親自來到僧人的住所，對他說：『你為什麼不改在其他日子做，而要和我爭這一天呢？』僧人回答說：『只有今天一天是自由的，之後就屬於別人了，不能再做了。』國王就問：『為什麼不能呢？』賣身的人說：『我想到自己前世沒有做善事，今天才如此窮困，如果今天不做，恐怕以後會更加困苦。想到這件事，我才賣掉自己，換取金錢，用來做功德，想要斷絕這種痛苦。到七天之後，沒有錢償還，就要做奴婢了。現在已經六天了，明天就滿了，因此才要爭這一天。』國王聽了這話，深感憐憫，感嘆說：『你真是瞭解貧窮的痛苦，能夠用不堅固的身體，換取堅固的身體；用不堅固的財富，換取堅固的財富；用不堅固的生命，換取堅固的生命。』於是允許設齋會，國王把自己和夫人的衣服首飾都脫下來給了罽羅夫婦，還劃出十個村落，作為他們做功德的封地。如果有人能夠真心修福德，現世就能得到好的回報，尚且如此，更何況將來獲得的果報呢？ 現代漢語譯本：像這樣反問了三次，僧人堅持原來的說法。國王感到奇怪，親自來到僧人的住所，對他說：『你為什麼不改在其他日子做，而要和我爭這一天呢？』僧人回答說：『只有今天一天是自由的，之後就屬於別人了，不能再做了。』國王就問：『為什麼不能呢？』賣身的人說：『我想到自己前世沒有做善事，今天才如此窮困，如果今天不做，恐怕以後會更加困苦。想到這件事，我才賣掉自己，換取金錢，用來做功德，想要斷絕這種痛苦。到七天之後，沒有錢償還，就要做奴婢了。現在已經六天了，明天就滿了，因此才要爭這一天。』國王聽了這話，深感憐憫，感嘆說：『你真是瞭解貧窮的痛苦，能夠用不堅固的身體，換取堅固的身體；用不堅固的財富，換取堅固的財富；用不堅固的生命，換取堅固的生命。』於是允許設齋會，國王把自己和夫人的衣服首飾都脫下來給了罽羅夫婦，還劃出十個村落，作為他們做功德的封地。如果有人能夠真心修福德，現世就能得到好的回報，尚且如此，更何況將來獲得的果報呢？

English version: After being questioned three times in this manner, the monk maintained his original statement. The king, feeling puzzled, went to the monk's dwelling himself and said to him, 'Why don't you do it on another day, and instead argue with me about this particular day?' The monk replied, 'Only today is free; after today, I will belong to another and will not be able to do it anymore.' The king then asked, 'Why not?' The one who sold himself said, 'I think about how I did not do good deeds in my past life, and that is why I am so poor today. If I do not do it today, I fear I will be even more miserable in the future. Thinking about this, I sold myself to exchange for money to do good deeds, hoping to end this suffering. After seven days, if I do not have the money to repay, I will become a slave. Now it has been six days, and tomorrow will be the last day, which is why I am arguing about this day.' Upon hearing this, the king felt deep compassion and exclaimed, 'You truly understand the suffering of poverty, and you are able to exchange your impermanent body for a permanent body, impermanent wealth for permanent wealth, and impermanent life for permanent life.' He then allowed the setting up of a feast, and the king took off his own and his wife's clothes and jewelry and gave them to the couple, and also designated ten villages as their land for doing good deeds. If one can sincerely cultivate good deeds, one can receive good rewards in this life, and it is even more so for the rewards one will receive in the future. English version: After being questioned three times in this manner, the monk maintained his original statement. The king, feeling puzzled, went to the monk's dwelling himself and said to him, 'Why don't you do it on another day, and instead argue with me about this particular day?' The monk replied, 'Only today is free; after today, I will belong to another and will not be able to do it anymore.' The king then asked, 'Why not?' The one who sold himself said, 'I think about how I did not do good deeds in my past life, and that is why I am so poor today. If I do not do it today, I fear I will be even more miserable in the future. Thinking about this, I sold myself to exchange for money to do good deeds, hoping to end this suffering. After seven days, if I do not have the money to repay, I will become a slave. Now it has been six days, and tomorrow will be the last day, which is why I am arguing about this day.' Upon hearing this, the king felt deep compassion and exclaimed, 'You truly understand the suffering of poverty, and you are able to exchange your impermanent body for a permanent body, impermanent wealth for permanent wealth, and impermanent life for permanent life.' He then allowed the setting up of a feast, and the king took off his own and his wife's clothes and jewelry and gave them to the couple, and also designated ten villages as their land for doing good deeds. If one can sincerely cultivate good deeds, one can receive good rewards in this life, and it is even more so for the rewards one will receive in the future.

。由此觀之，一切世人，欲得免苦，當勤修福，何足縱情懈怠放逸？

（四四）◎沙彌救蟻子水災得長命報緣

昔者有一羅漢道人，畜一沙彌，知此沙彌卻後七日必當命終，與假歸家，至七日頭，敕使還來。沙彌辭師，即便歸去，于其道中，見眾蟻子，隨水漂流，命將欲絕，生慈悲心，自脫袈裟，盛土堰水，而取蟻子，置高燥處，遂悉得活。至七日頭，還歸師所。師甚怪之，尋即入定，以天眼觀，知其更無餘福得爾，以救蟻子因緣之故，七日不死，得延命長。

（四五）◎乾陀衛國王治故塔寺得延命緣

昔乾陀衛國，有一國主，有一明相師，占王，卻後七日，必當命終。出遊獵行，見一故塔，毀敗崩壞，即令群臣共修治之，修治已訖，歡喜還宮，七日安隱。相師見過七日，怪其所以，問王言：「作何功德？」答言：「更無所作，唯有一破塔，以泥補治。」由治塔故，功德如是

現代漢語譯本 由此看來，世上所有想要免除痛苦的人，都應當勤奮修習福德，怎麼能放縱自己的慾望，懈怠懶惰呢？

（四四）◎沙彌救助螞蟻免遭水災而獲得長壽的因緣

從前有一位羅漢道人，收養了一個沙彌。他知道這個沙彌七天後必定會死去，就給他放假回家，到第七天的時候，命令他回來。沙彌告別師父，就回家去了。在路上，他看見許多螞蟻被水沖走，生命即將終結，便生起了慈悲之心，脫下袈裟，用土堵住水流，然後把螞蟻撿起來，放到高而乾燥的地方，於是螞蟻都活了下來。到了第七天，他回到師父那裡。師父感到非常奇怪，隨即入定，用天眼觀察，知道他沒有其他福德可以這樣，是因為救助螞蟻的因緣，才使得他七天不死，得以延長壽命。

（四五）◎乾陀衛國王修繕舊塔寺而獲得延壽的因緣

從前乾陀衛國，有一位國王，有一位相師為他占卜，說他七天後必定會死去。國王外出打獵，看見一座舊塔，已經毀壞坍塌，就命令群臣一起修繕。修繕完畢后，他高興地回到宮中，七天平安無事。相師過了七天，感到奇怪，就問國王：『做了什麼功德？』國王回答說：『沒有做什麼，只是有一座破塔，用泥土修補了一下。』因為修繕佛塔的緣故，功德竟然如此。

English version From this perspective, all people in the world who wish to avoid suffering should diligently cultivate blessings. How can they indulge their desires and be lazy and negligent?

(44) ◎ The Story of the Novice Monk Who Saved Ants from a Flood and Received the Reward of Longevity

In the past, there was an Arhat ascetic who had a novice monk. He knew that this novice would surely die in seven days, so he gave him leave to go home. On the seventh day, he ordered him to return. The novice bid farewell to his master and went home. On the way, he saw many ants being swept away by the water, their lives about to end. He felt compassion, took off his kasaya, used soil to block the water, and then picked up the ants and placed them in a high and dry place, so they all survived. On the seventh day, he returned to his master. The master was very surprised and immediately entered samadhi. Using his divine eye, he knew that he had no other merit to account for this, but because of the cause of saving the ants, he did not die in seven days and was able to extend his life.

(45) ◎ The Story of King Gandhavati Who Extended His Life by Repairing an Old Pagoda and Temple

In the past, in the country of Gandhavati, there was a king. A fortune teller predicted that he would surely die in seven days. The king went out hunting and saw an old pagoda that was ruined and collapsed. He ordered his ministers to repair it together. After the repair was completed, he happily returned to the palace and was safe for seven days. The fortune teller, after seven days, was surprised and asked the king, 'What meritorious deeds have you done?' The king replied, 'I have done nothing else, only there was a broken pagoda that I repaired with mud.' Because of repairing the pagoda, the merit was such.

。

（四六）比丘補寺壁孔獲延命報緣

昔有比丘，死時將至，會有外道婆羅門見，相是比丘，知七日後必當命終。時此比丘，因入僧坊，見壁有孔，即便團泥，而補塞之。緣此福故，增其壽命，得過七日。婆羅門見，怪其所以，而問之言：「汝修何福？」比丘答言：「我無所修，唯于昨日，入僧房中，見壁有孔，補治而已。」婆羅門嘆言：「是僧福田，最為深重，能使應死比丘續命延壽。」

（四七）◎長者子見佛求長命緣

昔佛在世，有一長者子，年五六歲。相師佔之，福德具足，唯有短壽命。將至外道六師所，望求長壽，瞋彼六師都無有能與長壽法。將至佛所，白佛言：「此子短壽，唯愿世尊與其長壽。」佛言：「無有是法能與長壽。」重白佛言：「愿示方便。」佛時教言：「汝到城門下，見人出者，為之作禮，入者亦禮。」時有一鬼神，化作婆羅門身，欲來入城，小兒向禮，鬼咒愿言：「使汝長壽

現代漢語譯本 （四六）比丘修補寺廟墻壁的孔洞獲得延長壽命的因緣 從前有個比丘，臨近死亡的時候，有個外道婆羅門看見他，觀察他的面相，知道他七天後必定會死去。當時這個比丘，因為進入僧房，看見墻壁上有個孔洞，就用泥團把它堵塞了。因為這個福報的緣故，他的壽命得以延長，度過了七天。婆羅門看見后，感到奇怪，就問他：『你修了什麼福？』比丘回答說：『我沒有修什麼，只是昨天進入僧房，看見墻壁上有個孔洞，就把它修補好了。』婆羅門感嘆說：『僧人的福田，最為深厚，能夠使應該死去的比丘延續壽命。』

（四七）◎長者之子見佛求得長壽的因緣 從前佛在世的時候，有個長者的兒子，年齡五六歲。相士給他占卜，說他福德具足，只是壽命短促。長者把他帶到外道六師那裡，希望求得長壽，但那六師都不能給他長壽的方法。長者又把他帶到佛那裡，對佛說：『這個孩子壽命短促，希望世尊能給他長壽。』佛說：『沒有這樣的方法可以給人長壽。』長者再次對佛說：『希望您能指示方便之法。』佛當時教導他說：『你到城門下，看見有人出來，就向他作禮，看見有人進去，也向他作禮。』當時有個鬼神，化作婆羅門的身形，想要進入城裡，小孩向他作禮，鬼神就詛咒說：『使你長壽。』

English version (46) A Monk Extends His Life by Repairing a Hole in a Temple Wall Once there was a monk who was near death. A non-Buddhist Brahmin saw him and, observing his face, knew that he would surely die in seven days. At that time, this monk, upon entering a monastery, saw a hole in the wall and immediately used mud to fill it. Because of this merit, his life was extended, and he lived past the seven days. When the Brahmin saw this, he was surprised and asked him, 'What merit did you cultivate?' The monk replied, 'I did nothing, except yesterday when I entered the monastery and saw a hole in the wall, I repaired it.' The Brahmin exclaimed, 'The field of merit of the Sangha is the most profound, able to extend the life of a monk who was supposed to die.'

(47) ◎ A Rich Man's Son Seeks Longevity from the Buddha Once, when the Buddha was in the world, there was a rich man's son, five or six years old. A fortune teller divined that he had abundant merit, but a short lifespan. The rich man took him to the six non-Buddhist teachers, hoping to seek longevity, but those six teachers had no way to grant him a long life. The rich man then took him to the Buddha and said to the Buddha, 'This child has a short life, I hope the World Honored One can grant him longevity.' The Buddha said, 'There is no such method to grant longevity.' The rich man again said to the Buddha, 'I hope you can show a way.' The Buddha then taught him, 'Go to the city gate, and when you see people coming out, bow to them, and when you see people going in, also bow to them.' At that time, a ghost, transformed into the form of a Brahmin, wanted to enter the city. The child bowed to him, and the ghost cursed, 'May you have a long life.'

。」此鬼乃是殺小兒鬼，但鬼神之法，不得二語，以許長壽，更不得殺。以其如是謙忍恭敬，得延壽命。

（四八）◎長者子客作設會獲現報緣

昔佛在世時，有長者子，早喪父母，孤窮伶俜，客作自活。聞有人說忉利天上，極為快樂，又聞他說供養佛僧，必得往生，即問他言：「用幾許物，可得供佛及以眾僧？」時人語言：「用三十兩金，可得作會。」便來向市，求客作處。市邊有一大富長者，雇其客作，長者問言：「汝今能作何事？」答言：「是作皆能。」「三年客作，索幾許物？」答言：「索三十兩金。」長者聞其事事皆能，即雇使作。為人端直，金銀銅鐵，種種肆上，得利倍常。日月以滿，從彼長者，索作價金。長者問言：「汝今得金，用作何事？」答言：「我欲供養佛僧。」長者語言：「我今佐汝，及以種種瓫器米麵，與汝作食，汝但請佛及以眾僧。」即詣僧房，請佛及僧

現代漢語譯本：這個鬼是專門殺害小孩的鬼，但是鬼神的法則，不能說第二句話，以此來許諾長壽，更不能殺害它。因為它如此謙虛忍讓恭敬，所以得以延長壽命。 （四八）◎長者子做工設宴獲得現世報應的因緣 過去佛在世的時候，有一位長者的兒子，很早就失去了父母，孤苦伶仃，靠做工來維持生計。他聽說有人說忉利天非常快樂，又聽說供養佛和僧人，必定能夠往生，就問那人說：『需要多少財物，才能供養佛和眾僧呢？』當時那人說：『用三十兩金子，就可以舉辦一次法會。』於是他就來到市場，尋找做工的地方。市場邊有一位大富長者，僱傭他做工，長者問他說：『你現在能做什麼事呢？』他回答說：『什麼都能做。』『做三年工，要多少報酬呢？』他回答說：『要三十兩金子。』長者聽說他什麼都能做，就僱傭他做工。他為人正直，在金銀銅鐵等各種店舖里，都能獲得比平時多一倍的利潤。時間到了，他向那位長者索要工錢。長者問他說：『你現在得到金子，打算做什麼用呢？』他回答說：『我想要供養佛和僧人。』長者說：『我現在幫助你，並提供各種盆器米麵，給你做飯，你只管去請佛和眾僧。』於是他就去僧房，邀請佛和僧人。

English version: This ghost is a ghost that kills children, but according to the laws of ghosts and spirits, one cannot speak a second word, in order to promise longevity, and even more so, one cannot kill it. Because it is so humble, tolerant, and respectful, it is able to extend its lifespan. (48) ◎ The Cause and Effect of an Elder's Son Working and Hosting a Feast and Receiving Immediate Retribution In the past, when the Buddha was in the world, there was an elder's son who lost his parents early, was orphaned and destitute, and made a living by working. He heard someone say that the Trayastrimsa Heaven was extremely joyful, and also heard that making offerings to the Buddha and monks would surely lead to rebirth there. He asked that person, 'How much wealth is needed to make offerings to the Buddha and the Sangha?' At that time, the person said, 'Thirty taels of gold can be used to hold a Dharma assembly.' So he went to the market to look for work. There was a wealthy elder near the market who hired him to work. The elder asked him, 'What can you do now?' He replied, 'I can do anything.' 'How much do you want for three years of work?' He replied, 'Thirty taels of gold.' The elder heard that he could do anything, so he hired him to work. He was honest and upright, and in various shops dealing with gold, silver, copper, and iron, he could earn twice the usual profit. When the time was up, he asked the elder for his wages. The elder asked him, 'What do you plan to do with the gold you have now?' He replied, 'I want to make offerings to the Buddha and the Sangha.' The elder said, 'I will help you now, and provide various pots, pans, rice, and flour for you to cook. You just go and invite the Buddha and the Sangha.' So he went to the monks' quarters to invite the Buddha and the Sangha.

。佛使眾僧皆受其請，佛住自房，眾僧皆受彼長者子請。正值節日，眾人皆送種種飲食，往與眾僧。眾僧食飽，到長者舍。時長者子，手自行食，上座言：「少著。」次第皆言少著，至訖下行。時長者子，啼哭懊惱，「辛苦三年，設此飲食，望眾僧食；僧不為食，我求生天，必不得生。」往至佛邊，白佛言：「眾僧不食我供，而我所愿，必當不得。」佛言：「少食以不？」答言：「皆悉少食。」佛言：「假使不食汝愿必成，況復少食而不成也？」童子歡喜，還來飲食。彼時眾僧食訖即還。

時有五百賈客，入海來還，入城募索飲食。時世饑饉，無有與者。有人語言：「彼長者子，今日設會，必有飲食。」時長者子，聞有賈客，歡喜與食，五百賈客，皆得充足，一切將從，悉亦飽滿。最下賈客，解一珠與，直萬兩金；最上頭者，解一珠與，直十萬兩金。五百賈客，人與一珠，與一銅盔，與此長者子，而不敢取

現代漢語譯本：佛陀讓所有僧侶都接受了他的邀請，佛陀住在自己的房間，僧侶們都接受了那位長者之子的邀請。正值節日，人們都送來各種各樣的食物，送給僧侶們。僧侶們吃飽后，來到長者的住所。當時，長者之子親自佈施食物，上座說：『少吃點。』依次大家都說少吃點，直到最後。當時，長者之子哭著懊惱，『辛苦三年，準備這些食物，希望僧侶們吃；僧侶們不吃，我求生天，必定不能如願。』他去到佛陀那裡，對佛陀說：『僧侶們不吃我的供養，而我的願望，必定不能實現。』佛陀說：『他們少吃了嗎？』回答說：『都少吃了。』佛陀說：『即使不吃你的願望也必定會實現，何況是少吃而不成呢？』童子歡喜，回去繼續佈施食物。那時，僧侶們吃完就回去了。 當時有五百個商人，從海上回來，進入城裡尋求食物。當時世道饑荒，沒有人給他們食物。有人說：『那位長者之子，今天設宴，一定有食物。』當時，長者之子，聽到有商人，歡喜地給他們食物，五百個商人，都得到充足的食物，所有跟隨他們的人，也都吃飽了。最末尾的商人，解下一顆珠子給長者之子，價值萬兩黃金；最前面的商人，解下一顆珠子給長者之子，價值十萬兩黃金。五百個商人，每人給一顆珠子，給一個銅盔，給這位長者之子，但是長者之子不敢接受。

English version: The Buddha instructed all the monks to accept the invitation, with the Buddha staying in his own quarters, while the monks accepted the invitation of the elder's son. It was a festival day, and people were sending various foods to the monks. After the monks had eaten their fill, they went to the elder's residence. At that time, the elder's son was personally distributing food, and the senior monk said, 'Eat a little less.' One after another, they all said to eat a little less, until the last one. Then the elder's son cried in distress, 'I have worked hard for three years, preparing this food, hoping the monks would eat it; if the monks don't eat, my wish to be reborn in heaven will surely not be fulfilled.' He went to the Buddha and said, 'The monks did not eat my offerings, and my wish will surely not be granted.' The Buddha asked, 'Did they eat a little less?' He replied, 'They all ate a little less.' The Buddha said, 'Even if they had not eaten, your wish would surely be fulfilled, how much more so when they have eaten a little?' The boy was delighted and went back to continue distributing food. At that time, the monks finished eating and returned. At that time, there were five hundred merchants returning from the sea, entering the city seeking food. It was a time of famine, and no one would give them food. Someone said, 'That elder's son is holding a feast today, there must be food.' At that time, the elder's son, hearing that there were merchants, happily gave them food. All five hundred merchants were satisfied, and all those who followed them were also full. The last merchant took off a pearl and gave it to the elder's son, worth ten thousand taels of gold; the first merchant took off a pearl and gave it to the elder's son, worth one hundred thousand taels of gold. Each of the five hundred merchants gave a pearl and a copper helmet to the elder's son, but the elder's son dared not accept them.

。往走問佛，佛言：「此是華報，但取無苦，后必生天，不足恐懼。」主人長者，更無男兒，唯有一女，即與童子。如是家業，遂大熾盛，舍衛城中，最為第一。長者命終，波斯匿王，聞其聰明智見，以其家業，悉乞與之。華報如是，其果在後。

（四九）◎弗那施佛缽食獲現報緣

昔佛在世，有梵志兄弟五人，一名耶奢。二名無垢，三名憍梵波提，四名蘇馱夷；四兄入山學道，得五神通。其最小弟，名曰弗那，見佛乞食，盛好白凈飯，滿缽施佛。爾時弗那，恒以耕種為業，時耕種訖，還歸於家。後於一日，出到田中，見其田中，所生苗稼，變成金禾，皆長數尺，收刈已盡，還生如初。國王聞之，亦來收刈，不能得盡，如是一切，諸來取者，皆不能盡。兄等念言：「我弟弗那，為得生活，為貧苦耶？」尋共來看，見弟福業逾於國王，便語弟言：「汝先貧窮，云何卒富？」答言：「我見瞿曇，施一缽飯，得如是報

現代漢語譯本 （他們）走向佛陀請教，佛陀說：『這是（善行的）花報，只要沒有痛苦，死後必定昇天，不必恐懼。』主人長者沒有兒子，只有一個女兒，就將女兒嫁給了這個童子。這樣一來，家業就更加興旺，成為舍衛城中最富有的。長者去世后，波斯匿王聽說他（童子）聰明有見識，就把他的家業全部賜給了他。花報就是這樣，果報還在後面。 （四九）◎弗那施佛缽食獲現報緣 過去佛陀在世時，有梵志兄弟五人，一個叫耶奢，一個叫無垢，一個叫憍梵波提，一個叫蘇馱夷；四位兄長入山修道，獲得了五神通。他們最小的弟弟，名叫弗那，看到佛陀乞食，就盛滿一缽潔白的好飯供養佛陀。當時弗那一直以耕種為業，耕種完畢后就回家。後來有一天，他到田里，看到田里生長的莊稼，都變成了金色的稻穗，長到幾尺高，收割完后又重新長出來。國王聽說了這件事，也來收割，卻怎麼也收割不完，所有來取的人，都無法收割完。他的哥哥們想到：『我的弟弟弗那，是生活富裕了，還是貧困潦倒呢？』就一起去看他，看到弟弟的福報超過了國王，就對弟弟說：『你以前很貧窮，怎麼突然變得這麼富有？』他回答說：『我看到瞿曇，供養了一缽飯，就得到了這樣的果報。』

English version They went to ask the Buddha, and the Buddha said, 'This is the flower reward (of good deeds). As long as there is no suffering, one will surely be reborn in heaven after death, so there is no need to fear.' The master elder had no sons, only one daughter, so he married his daughter to this boy. In this way, the family business became even more prosperous, becoming the wealthiest in Shravasti. After the elder passed away, King Pasenadi heard of his (the boy's) intelligence and insight, and bestowed all of his family's wealth upon him. Such is the flower reward; the fruit reward is yet to come. (49) ◎The Story of Phurna's Offering of a Bowl of Food to the Buddha and Receiving Immediate Reward In the past, when the Buddha was alive, there were five Brahmin brothers. One was named Yesha, one was named Vimala, one was named Gavampati, and one was named Sudhayi. The four elder brothers went into the mountains to cultivate the Way and attained the five supernatural powers. Their youngest brother, named Phurna, saw the Buddha begging for food, so he filled a bowl with clean, white rice and offered it to the Buddha. At that time, Phurna was always engaged in farming. After finishing his work, he would return home. Later, one day, he went to the field and saw that the crops growing in the field had turned into golden rice ears, growing several feet high. After being harvested, they would grow back again. The king heard about this and came to harvest as well, but he could not finish harvesting them. All those who came to take them could not finish harvesting them. His brothers thought, 'Is our brother Phurna living a wealthy life, or is he impoverished?' So they went to see him together and saw that their brother's blessings exceeded those of the king. They said to their brother, 'You were poor before, how did you suddenly become so rich?' He replied, 'I saw Gautama and offered him a bowl of food, and I received such a reward.'

。」四兄聞已，歡喜踴躍，又語弟言：「爾今為我，作歡喜團，我等四人，各持一團，供養瞿曇，愿求生天，不聽其法，不用解脫。」於是各擔歡喜團，往至佛所，大兄捉一團，著佛缽中，佛言：「諸行無常。」第二復以歡喜團，著佛缽中，佛作是語：「是生滅法。」第三複以歡喜之團，著佛缽里，佛作是語：「生滅滅已。」第四復以歡喜之團，著佛缽中，佛作是語：「寂滅為樂。」即還歸家，至寂靜處，共相問言：「汝聞何語？」第一兄言：「我聞諸行無常。」次者復聞是生滅法，又次者聞生滅滅已，第四者聞寂滅為樂。兄弟四人，各思此偈，得阿那含，皆來佛所，求為出家，得阿羅漢道。

（五〇）大愛道施佛金縷織成衣並穿珠師緣

昔佛在世，大愛道為佛作金縷織成衣，赍來上佛，佛即語言：「用施眾僧。」大愛道言：「我以乳餔長養世尊，自作此衣，故來奉佛，必望如來為我受之

現代漢語譯本：四兄弟聽了這話，歡喜雀躍，又對弟弟們說：『你們現在為我做歡喜團，我們四人每人拿一個，供養瞿曇，希望求得昇天，不聽他的佛法，也不用解脫。』於是各自拿著歡喜團，前往佛陀所在之處。大哥拿著一個團，放入佛的缽中，佛說：『諸行無常。』第二個又把歡喜團放入佛的缽中，佛說：『是生滅法。』第三個又把歡喜團放入佛的缽里，佛說：『生滅滅已。』第四個又把歡喜團放入佛的缽中，佛說：『寂滅為樂。』他們隨即回到家中，到了安靜的地方，互相問道：『你聽到了什麼話？』大哥說：『我聽到諸行無常。』第二個說聽到的是生滅法，第三個說聽到的是生滅滅已，第四個說聽到的是寂滅為樂。四兄弟各自思索這偈語，都證得了阿那含果，都來到佛陀那裡，請求出家，最終證得了阿羅漢道。 從前佛在世時，大愛道為佛陀製作了一件金縷織成的衣服，拿著來獻給佛陀，佛陀就說：『把它佈施給眾僧吧。』大愛道說：『我用乳汁哺育世尊長大，親自製作這件衣服，所以來奉獻給佛陀，一定希望如來能接受它。』

English version: The four brothers, upon hearing this, were overjoyed and said to their younger brothers, 'Now, make for me joy-cakes. Each of us four will take one and offer it to Gautama, hoping to be reborn in heaven, without listening to his Dharma or seeking liberation.' So, each of them took a joy-cake and went to where the Buddha was. The eldest brother took one cake and placed it in the Buddha's bowl. The Buddha said, 'All conditioned things are impermanent.' The second brother then placed a joy-cake in the Buddha's bowl, and the Buddha said, 'They are subject to arising and passing away.' The third brother then placed a joy-cake in the Buddha's bowl, and the Buddha said, 'The cessation of arising and passing away.' The fourth brother then placed a joy-cake in the Buddha's bowl, and the Buddha said, 'Peace is bliss.' They then returned home, went to a quiet place, and asked each other, 'What did you hear?' The eldest brother said, 'I heard, 'All conditioned things are impermanent.'' The second said he heard, 'They are subject to arising and passing away.' The third said he heard, 'The cessation of arising and passing away.' The fourth said he heard, 'Peace is bliss.' The four brothers each pondered these verses, attained the Anagami stage, and all came to the Buddha, requesting to be ordained. They eventually attained the Arhat path. In the past, when the Buddha was alive, Mahaprajapati made a robe woven with gold thread for the Buddha. She brought it to offer to the Buddha, who said, 'Give it to the Sangha.' Mahaprajapati said, 'I nourished the World Honored One with my milk and made this robe myself, so I came to offer it to the Buddha, hoping that the Tathagata would accept it for me.'

。云何方言與眾僧也？」佛言：「欲使姨母得大功德。所以者何？眾僧福田，廣大無邊，是故勸爾。若隨我語，已供養佛。」時大愛道，即持此衣，往到僧中，從上座行，無敢取者。次到彌勒，彌勒受衣，即著入城乞食。彌勒身有三十二相，紫磨金色，既到城裡，眾人競看，無與食者。有一穿珠師，見諸人等無與食者，即前跪請，將至家中，與彌勒食。彌勒食訖，時穿珠師，以一小座，敷彌勒前，求欲聽法。彌勒有四辯才力，即便為說種種妙法。時穿珠師，愿樂聽聞，無有厭足。

先有長者，將欲嫁女，雇穿珠師，穿一寶珠，與錢十萬。當此之時，彼嫁女家，遣人索珠。時穿珠師，聽法情濃，不暇為穿，即答之言：「且可小待須臾之頃。」已復來索，乃至三返猶故不得。彼長者瞋，合其珠錢還來奪去。穿珠師婦，瞋其夫言：「更無業也，須臾穿珠，得十萬利，云何聽此道人美說？」其夫聞已，意中恨恨

現代漢語譯本：『如何將這件衣服供養給僧眾呢？』佛說：『這是爲了讓你的姨母獲得巨大的功德。為什麼呢？因為僧眾是廣闊無邊的福田，所以我勸你這樣做。如果你聽從我的話，就等於已經供養了我。』當時，大愛道就拿著這件衣服，走到僧眾中，從上座開始，沒有人敢接受。輪到彌勒時，彌勒接受了衣服，就穿著它進城乞食。彌勒身具三十二相，紫磨金色，到了城裡，眾人爭相觀看，卻沒有人給他食物。有一位穿珠師，看到眾人都不給食物，就上前跪請，將彌勒請到家中，供養食物。彌勒吃完后，穿珠師鋪了一個小座在彌勒面前，請求聽法。彌勒具有四種辯才，就為他宣說了種種妙法。穿珠師非常樂意聽聞，沒有絲毫厭倦。 先前有一位長者，準備嫁女兒，僱傭穿珠師穿一串寶珠，付給他十萬錢。這時，嫁女兒的人家派人來索要寶珠。當時，穿珠師正沉浸在聽法之中，沒有時間穿珠，就回答說：『請稍等片刻。』他們又來索要，甚至來了三次都沒有拿到。那位長者生氣了，把給穿珠師的錢拿回去，把寶珠也奪走了。穿珠師的妻子責怪她的丈夫說：『你沒有其他事情可做了嗎？只要一會兒功夫穿好珠子，就能得到十萬的利潤，為什麼要去聽那個道人說好聽的？』她的丈夫聽了，心中感到懊惱。

English version: 『How should I offer this robe to the Sangha?』 The Buddha said, 『This is to enable your aunt to gain great merit. Why? Because the Sangha is a vast and boundless field of merit, therefore I advise you to do so. If you follow my words, it is as if you have already made an offering to me.』 At that time, Mahaprajapati took the robe and went among the Sangha, starting from the most senior monk, but no one dared to accept it. When it came to Maitreya, Maitreya accepted the robe and wore it to go into the city to beg for alms. Maitreya had the thirty-two marks of a great man, with a body of purple-gold color. When he arrived in the city, the people all rushed to look at him, but no one gave him food. There was a bead-threader who, seeing that no one was giving him food, knelt down and invited Maitreya to his home, where he offered him food. After Maitreya had eaten, the bead-threader placed a small seat in front of Maitreya, requesting to hear the Dharma. Maitreya had the power of four kinds of eloquence, and he then expounded various wonderful teachings for him. The bead-threader was very happy to listen, without any sense of weariness. Previously, there was an elder who was about to marry off his daughter, and he hired a bead-threader to thread a string of precious beads, paying him one hundred thousand coins. At this time, the family of the bride sent someone to demand the beads. At that time, the bead-threader was deeply absorbed in listening to the Dharma and did not have time to thread the beads, so he replied, 『Please wait a moment.』 They came to demand them again, and even after three times, they still did not get them. The elder became angry, took back the money he had given to the bead-threader, and also took back the beads. The bead-threader』s wife scolded her husband, saying, 『Do you have nothing else to do? If you had just threaded the beads for a moment, you could have earned one hundred thousand in profit. Why did you go to listen to that monk』s fine words?』 Her husband, upon hearing this, felt resentful in his heart.

。爾時彌勒，知其恨恨，即問之言：「汝能隨我，至寺以不？」答言：「我能。」即隨彌勒，往僧坊中，問上座言：「有人得金滿十萬斤，何如歡喜聽人說法？」憍陳如言：「假使有人得金十萬，不如有人以一缽食施持戒者，況能信心須臾聽法，復勝於彼百千萬倍。」於是又問第二上座，上座答言：「設復有人得十萬車金，亦不如以一缽之食施持戒者，況復聽法歡喜，經於時節。」又復問于第三上座，上座答言：「若有人得十萬舍金，亦復不如施持戒人一缽之食，況復聽法？」又問第四上座，上座答言：「若其有得十萬國金，亦復不如施持戒人一缽之食，況復聽法，百千萬倍

現代漢語譯本：當時，彌勒菩薩知道他心中充滿怨恨，就問他說：『你願意跟我一起去寺廟嗎？』他回答說：『我願意。』於是就跟著彌勒菩薩去了僧房。彌勒菩薩問一位上座說：『如果有人得到十萬斤黃金，他聽人說法會多麼歡喜呢？』憍陳如回答說：『即使有人得到十萬斤黃金，也不如有人用一缽食物佈施給持戒的人，更何況能以信心短暫地聽聞佛法，那更是勝過前者百千萬倍。』於是又問第二位上座，上座回答說：『假設有人得到十萬車黃金，也不如用一缽食物佈施給持戒的人，更何況聽聞佛法而心生歡喜，經歷一段時間。』又問第三位上座，上座回答說：『如果有人得到十萬舍黃金，也不如佈施給持戒的人一缽食物，更何況聽聞佛法呢？』又問第四位上座，上座回答說：『如果有人得到十萬個國家的黃金，也不如佈施給持戒的人一缽食物，更何況聽聞佛法，那更是勝過百千萬倍。』 現代漢語譯本：當時，彌勒菩薩知道他心中充滿怨恨，就問他說：『你願意跟我一起去寺廟嗎？』他回答說：『我願意。』於是就跟著彌勒菩薩去了僧房。彌勒菩薩問一位上座說：『如果有人得到十萬斤黃金，他聽人說法會多麼歡喜呢？』憍陳如回答說：『即使有人得到十萬斤黃金，也不如有人用一缽食物佈施給持戒的人，更何況能以信心短暫地聽聞佛法，那更是勝過前者百千萬倍。』於是又問第二位上座，上座回答說：『假設有人得到十萬車黃金，也不如用一缽食物佈施給持戒的人，更何況聽聞佛法而心生歡喜，經歷一段時間。』又問第三位上座，上座回答說：『如果有人得到十萬舍黃金，也不如佈施給持戒的人一缽食物，更何況聽聞佛法呢？』又問第四位上座，上座回答說：『如果有人得到十萬個國家的黃金，也不如佈施給持戒的人一缽食物，更何況聽聞佛法，那更是勝過百千萬倍。』

English version: At that time, Maitreya, knowing his resentment, asked him, 'Are you willing to come with me to the temple?' He replied, 'I am willing.' Then he followed Maitreya to the monks' quarters. Maitreya asked a senior monk, 'If someone were to receive one hundred thousand catties of gold, how happy would they be to hear someone preach the Dharma?' Kaundinya replied, 'Even if someone were to receive one hundred thousand catties of gold, it would not be as good as someone giving a bowl of food to a monk who upholds the precepts, let alone listening to the Dharma with faith for a short time, which is a hundred million times better than that.' Then he asked the second senior monk, who replied, 'Even if someone were to receive one hundred thousand carts of gold, it would still not be as good as giving a bowl of food to a monk who upholds the precepts, let alone listening to the Dharma with joy for a period of time.' He then asked the third senior monk, who replied, 'If someone were to receive one hundred thousand houses of gold, it would still not be as good as giving a bowl of food to a monk who upholds the precepts, let alone listening to the Dharma.' He then asked the fourth senior monk, who replied, 'If someone were to receive the gold of one hundred thousand countries, it would still not be as good as giving a bowl of food to a monk who upholds the precepts, let alone listening to the Dharma, which is a hundred million times better.' English version: At that time, Maitreya, knowing his resentment, asked him, 'Are you willing to come with me to the temple?' He replied, 'I am willing.' Then he followed Maitreya to the monks' quarters. Maitreya asked a senior monk, 'If someone were to receive one hundred thousand catties of gold, how happy would they be to hear someone preach the Dharma?' Kaundinya replied, 'Even if someone were to receive one hundred thousand catties of gold, it would not be as good as someone giving a bowl of food to a monk who upholds the precepts, let alone listening to the Dharma with faith for a short time, which is a hundred million times better than that.' Then he asked the second senior monk, who replied, 'Even if someone were to receive one hundred thousand carts of gold, it would still not be as good as giving a bowl of food to a monk who upholds the precepts, let alone listening to the Dharma with joy for a period of time.' He then asked the third senior monk, who replied, 'If someone were to receive one hundred thousand houses of gold, it would still not be as good as giving a bowl of food to a monk who upholds the precepts, let alone listening to the Dharma.' He then asked the fourth senior monk, who replied, 'If someone were to receive the gold of one hundred thousand countries, it would still not be as good as giving a bowl of food to a monk who upholds the precepts, let alone listening to the Dharma, which is a hundred million times better.'

。」

如是次問乃至阿那律，阿那律言：「有人得滿四天下金，猶故不如施持戒人一缽之食，況復聽法？」彌勒答言：「尊者說言有施比丘一缽之食，乃至勝得滿四天下金，云何如是？」尊者答言：「以自身為證，憶念往昔九十億劫，有一長者，有其二子，一名利吒，二名阿利吒，恒告之言：『高者亦墮，常者亦盡，夫生有死，合會有離。』長者得病，臨命終時，約敕兒子：『慎莫分居。譬如一絲不能系象，多集諸絲，像不能絕。兄弟並立，亦如多絲。』時彼長者，囑誡子竟，氣絕命終。以父敕故，兄弟共活，極相敬念。后為弟娶婦，生活未幾，而此弟婦語其夫言：『汝如彼奴。所以者何？錢財用度，應當人客，皆由汝兄，汝今唯得衣食而已，非奴如何？』數作此語。爾時夫婦，心生變異，求兄分居。兄語弟言：『汝不憶父臨終之言？』猶不自改，數求分居。兄見弟意，正便與分居，一切所有，皆中半分

現代漢語譯本 就像這樣問到阿那律，阿那律說：『有人得到充滿四大洲的金子，仍然不如佈施給持戒的人一缽食物，更何況是聽聞佛法呢？』彌勒回答說：『尊者說佈施給比丘一缽食物，甚至勝過得到充滿四大洲的金子，怎麼會是這樣呢？』尊者回答說：『以自身為證，回憶過去九十億劫，有一位長者，有兩個兒子，一個叫利吒，一個叫阿利吒，他經常告訴他們：『高處的也會墜落，永恒的也會消逝，人有生就有死，相聚的也會分離。』長者生病，臨終時，囑咐兒子們：『千萬不要分家。就像一根絲線不能繫住大象，多根絲線聚集在一起，大象也無法掙斷。兄弟們團結在一起，就像多根絲線一樣。』當時那位長者，囑咐完兒子后，就斷氣去世了。因為父親的囑咐，兄弟倆一起生活，非常互相敬重。後來給弟弟娶了媳婦，生活沒過多久，這個弟媳婦就對她丈夫說：『你就像個奴隸。為什麼這麼說呢？錢財用度，招待客人，都由你哥哥做主，你現在只能得到衣食而已，不是奴隸是什麼？』她多次說這樣的話。那時，這對夫婦，心生異變，要求和哥哥分家。哥哥對弟弟說：『你不記得父親臨終時說的話了嗎？』弟弟仍然不悔改，多次要求分家。哥哥看到弟弟的心意已決，就和他分了家，把所有財產都分了一半。

English version So it was asked to Aniruddha, and Aniruddha said, 'If someone were to obtain gold filling the four continents, it would still not be as good as offering a bowl of food to a person who upholds the precepts, let alone listening to the Dharma?' Maitreya replied, 'Venerable one, you say that offering a bowl of food to a bhikkhu is even better than obtaining gold filling the four continents, how can this be so?' The Venerable one replied, 'Using myself as proof, recalling the past ninety billion kalpas, there was an elder who had two sons, one named Lita and the other named Alita. He constantly told them, 'The high will also fall, the permanent will also end, life has death, and gatherings have separations.' The elder became ill, and as he was dying, he instructed his sons, 'Be careful not to separate. Just as a single thread cannot tie an elephant, many threads gathered together cannot be broken by an elephant. Brothers standing together are like many threads.' At that time, the elder, after instructing his sons, breathed his last and passed away. Because of their father's instructions, the brothers lived together, respecting each other greatly. Later, they took a wife for the younger brother, and not long after, this younger brother's wife said to her husband, 'You are like a slave. Why do I say this? The money and expenses, and the entertaining of guests, are all decided by your elder brother. You only get food and clothing, how are you not a slave?' She said these words many times. At that time, the couple's hearts changed, and they asked to separate from their elder brother. The elder brother said to his younger brother, 'Do you not remember what our father said at the time of his death?' The younger brother still did not change his mind, and repeatedly asked to separate. The elder brother, seeing his younger brother's intention, then separated from him, dividing all their possessions in half.

。弟之夫婦，年少游逸，用度奢侈，未經幾時，貧窮困匱，來從兄乞。其兄爾時，與錢十萬，得去未久，以複用盡，而更來索。如是六返，皆與十萬。至第七返，兄便責數：『汝不念父臨終之言，求于分異，不能乃心生活，數來索物；今更與汝十萬之錢，從今已往，不好生活，重複來索，更不與汝。』得是苦語，夫婦二人，用心生活，以漸得富。兄錢財喪失，以漸貧窮，來從弟乞，其弟乃至不讓兄食，而作是言：『謂兄常富，亦復貧耶？我昔從汝，有所乞索，苦切見責，今日何故，來從我索？』兄聞此已，極生憂惱，自作念言：『同生兄弟，猶尚如此，況于外人？』厭惡生死，遂不還家，入山學道，精勤苦行，得辟支佛。其弟后亦以漸貧窮，遭世饑饉，賣薪自活。時辟支佛，入城乞食，竟無所得，空缽還出

現代漢語譯本 弟弟和弟媳，年輕貪玩，用度奢侈，沒過多久，就貧困潦倒，來向哥哥乞討。哥哥當時給了他們十萬錢，他們離開沒多久，又用光了，再次來索要。像這樣六次，每次都給了十萬。到了第七次，哥哥就責備他們：『你們不記得父親臨終的遺言，要求分家，不能專心生活，屢次來索要財物；現在再給你們十萬錢，從今以後，如果不好好生活，再次來索要，我不會再給你們了。』 聽到這些嚴厲的話，夫婦二人開始用心生活，逐漸變得富裕。哥哥的錢財卻喪失了，逐漸貧窮，來向弟弟乞討，弟弟甚至不讓哥哥吃飯，還說：『以為哥哥一直富有，也會有貧窮的時候嗎？我以前向你乞討，你嚴厲地責備我，今天為什麼來向我索要？』 哥哥聽了這些話，非常憂愁惱怒，自己想：『同胞兄弟尚且如此，更何況外人呢？』 厭惡生死，於是沒有回家，入山學道，精勤苦修，成了辟支佛。他的弟弟後來也逐漸貧窮，遭遇饑荒，靠賣柴為生。當時辟支佛進城乞食，竟然一無所獲，空著缽離開了。

English version The younger brother and his wife, being young and fond of pleasure, spent lavishly. Before long, they became impoverished and came to beg from their elder brother. The elder brother then gave them one hundred thousand coins. Not long after they left, they had spent it all and came to ask for more. This happened six times, each time he gave them one hundred thousand. The seventh time, the elder brother rebuked them: 『You do not remember our father's dying words, demanding to divide the family property. You cannot focus on living properly and repeatedly come to ask for things. Now I will give you another one hundred thousand coins. From now on, if you do not live well and come to ask again, I will not give you any more.』 Hearing these harsh words, the couple began to live diligently and gradually became wealthy. The elder brother's wealth, however, was lost, and he gradually became poor. He came to beg from his younger brother, who would not even let his elder brother eat, saying: 『Did you think that the elder brother would always be rich, and that he would also become poor? When I used to beg from you, you severely rebuked me. Why are you now coming to ask from me?』 Hearing this, the elder brother became extremely worried and distressed, thinking to himself: 『Even brothers born of the same parents are like this, how much more so with outsiders?』 Disgusted with life and death, he did not return home, but went into the mountains to study the Way, diligently practicing asceticism, and became a Pratyekabuddha. His younger brother later also gradually became poor, and encountered famine, making a living by selling firewood. At that time, the Pratyekabuddha entered the city to beg for food, but received nothing and left with an empty bowl.

。時賣薪人，見辟支佛空缽出城，即以賣薪所得稗麨，而欲與之，語辟支佛言：『尊者能食粗惡食不？』答言：『不問好惡，趣得支身。』時賣薪人，即便授與。辟支佛受而食之，食訖之後，飛騰虛空，作十八變，即還所止。時賣薪人，后更取薪，道見一兔，以杖撩之，變成死人，卒起而來，抱取薪人項，彼取薪人，種種方便，欲推令去，不能得離，脫衣僱人，使挽卻之，亦不得離；展轉至闇，負來向家，既到家中，死人自解，墮在於地，作真金人。時賣薪人，即便截卻金人之頭，頭尋還生，卻其手腳，手腳還生，須臾之間，金頭金手滿其屋裡，積為大𧂐。鄰比告官：『此貧窮人，屋裡自然有此金𧂐。』王聞遣使，往覆撿之。即到屋裡，純見爛臭死人手頭。其人自捉金頭，來以上王，便是真金。王大歡喜：『此是福人。』即封聚落。從是命終，生第二天，為天帝釋，下生人中，為轉輪聖王，天王人王，九十一劫，不曾斷絕

現代漢語譯本 當時有個賣柴的人，看到辟支佛拿著空缽出城，就想用賣柴所得的粗糧供養他，對辟支佛說：『尊者能吃粗劣的食物嗎？』辟支佛回答說：『不問食物好壞，只要能維持身體就行。』賣柴人聽了，就把粗糧給了他。辟支佛接受並吃完后，就飛到空中，顯現十八種神變，然後回到住處。後來，賣柴人再次去砍柴，在路上看到一隻兔子，就用棍子撥弄它，兔子變成了一個死人，突然站起來，抱住賣柴人的脖子。賣柴人想盡辦法，想把他推開，卻無法擺脫。他脫下衣服僱人幫忙拉開，也無法擺脫。就這樣拖到天黑，他只好揹著死人回家。到家后，死人自己解脫，掉在地上，變成了一個金人。賣柴人就砍下金人的頭，頭立刻又長了出來，砍掉手腳，手腳也立刻長了出來。不一會兒，金頭金手就堆滿了屋子，堆積如山。鄰居們就去官府告狀說：『這個窮人家裡，自然出現了這麼多金子。』國王聽說后，派人去檢視。使者到他家，看到的卻全是腐爛發臭的死人手頭。賣柴人自己拿著金頭，獻給國王，這才是真金。國王非常高興，說：『這是個有福之人。』就封他為聚落首領。他死後，轉生到第二天，成為天帝釋，下生到人間，成為轉輪聖王，做了九十一劫的天王和人王，從未間斷。

English version At that time, there was a firewood seller who saw a Pratyekabuddha going out of the city with an empty bowl. He wanted to offer him the coarse grain he had earned from selling firewood. He said to the Pratyekabuddha, 'Venerable one, can you eat coarse food?' The Pratyekabuddha replied, 'I do not ask whether it is good or bad, as long as it sustains the body.' The firewood seller then gave him the coarse grain. The Pratyekabuddha accepted and ate it. After eating, he flew into the sky, performed eighteen transformations, and then returned to his dwelling. Later, the firewood seller went to gather firewood again. On the way, he saw a rabbit and poked it with a stick. The rabbit turned into a dead person, who suddenly stood up and grabbed the firewood seller's neck. The firewood seller tried all sorts of ways to push him away, but could not get rid of him. He took off his clothes and hired someone to pull him away, but they could not get rid of him either. He was dragged until dark, and he had to carry the dead person home on his back. When he got home, the dead person released himself, fell to the ground, and turned into a golden man. The firewood seller then cut off the golden man's head, but the head immediately grew back. He cut off the hands and feet, and they immediately grew back as well. In a short time, golden heads and hands filled the house, piling up like a mountain. The neighbors reported to the authorities, saying, 'This poor man's house has naturally produced so much gold.' When the king heard about it, he sent messengers to investigate. When they arrived at the house, they saw only rotten and smelly dead people's heads and hands. The firewood seller himself took a golden head and presented it to the king, and it was real gold. The king was very pleased and said, 'This is a blessed person.' He then appointed him as the leader of the settlement. After he died, he was reborn in the second heaven as the god Indra. He was then reborn in the human world as a Chakravartin king. He was a king of gods and a king of men for ninety-one kalpas without interruption.

。今最後身，生於釋種，初生之日，四十里中，伏藏珍寶，自然踴出。后漸長大，兄釋摩男，父母偏愛，阿那律母，欲試諸兒，時遣語無食。阿那律言：『但擔無食來。』即與空器，時空器中，百味飯食，自然盈滿。設以四天下金，用為乳哺，不足一劫，況九十一劫，常受快樂。所以我今得此自然飲食，適由先身施此一缽之食，今得此報，上至諸佛，下至梵天，凈持戒者，皆名持戒。」時穿珠師，聞是語已，心大歡喜

現代漢語譯本 這是我最後一次投生，出生在釋迦族中。我出生那天，方圓四十里內的所有埋藏的珍寶都自然涌現出來。後來我漸漸長大，我的哥哥釋摩男因為父母偏愛，阿那律的母親想測試她的孩子們，就讓他們去拿沒有食物的東西。阿那律說：『那就拿沒有食物的東西來吧。』母親就給了他一個空碗，這時空碗里自然就充滿了各種美味的飯食。即使拿四大天下的黃金來餵養我，也不夠一個劫的時間，更何況我享受了九十一劫的快樂。所以我現在能得到這種自然的食物，正是因為前世施捨了一缽食物，今生才得到這樣的回報。上至諸佛，下至梵天，所有清凈持戒的人，都可以稱為持戒者。』當時，穿珠師聽到這些話后，心中非常歡喜。

English version This is my last birth, born into the Shakya clan. On the day of my birth, all the hidden treasures within a forty-mile radius naturally emerged. Later, as I grew up, my elder brother, Shakyamana, was favored by our parents. Aniruddha's mother, wanting to test her children, asked them to bring something with no food. Aniruddha said, 'Then bring something with no food.' She gave him an empty bowl, and at that moment, the empty bowl naturally filled with all kinds of delicious food. Even if all the gold in the four great continents were used to feed me, it wouldn't be enough for one kalpa, let alone the ninety-one kalpas of happiness I have enjoyed. Therefore, I am now able to receive this natural food because in my previous life, I gave a bowl of food, and in this life, I receive this reward. From the Buddhas above to the Brahma gods below, all those who purely uphold the precepts can be called precept holders.' At that time, the bead-threader, upon hearing these words, was greatly delighted.

◎雜寶藏經卷第四

雜寶藏經卷第五

天女本以華鬘供養迦葉佛塔緣

天女本以蓮華供養迦葉佛塔緣

天女本以受持八戒齋生天緣

天女本以然燈供養生天緣

天女本以乘車見佛歡喜避道緣

天女本以華散佛化成華蓋緣

舍利弗摩提供養佛塔生天緣

長者夫婦造作浮圖生天緣

長者夫婦信敬禮佛生天緣

外道婆羅門女學佛弟子作齋生天緣

貧女人以㲲施須達生天緣

長者女不信三寶父以金錢雇令受持五戒生天緣

女因掃地見佛生歡喜生天緣

長者造舍請佛供養以舍佈施生天緣

婦以甘蔗施羅漢生天緣

女人以香敬心涂佛足生天緣

須達長者婢歸依三寶生天緣

貧女從佛乞食生天緣

長者婢為主送食值佛轉施生天緣

長者為佛造作講堂生天緣

長者見王造塔亦復造塔獲報生天緣

賈客造舍供養佛生天緣

（五一）◎天女本以華鬘供養迦葉佛塔緣

爾時釋提桓因，從佛聞法，得須陀洹，即還天上，集諸天眾，贊佛法僧。時有天女，頭戴華鬘，華鬘光明，甚大晃曜，共諸天眾，來集善法堂上。諸天之眾，見是天女，生希有心。釋提桓因，即便說偈，問天女言：

「汝作何福業，　　身如融真金， 光色如蓮花， 而有大威德？　　身出妙光明， 面若開敷華， 金色晃然照，　　以何業行得？ 愿為我說之

現代漢語譯本 《雜寶藏經》卷第四 《雜寶藏經》卷第五 天女因以花鬘供養迦葉佛塔而得生天之緣 天女因以蓮花供養迦葉佛塔而得生天之緣 天女因受持八戒齋而得生天之緣 天女因燃燈供養而得生天之緣 天女因乘車見佛歡喜避道而得生天之緣 天女因散花供佛化成華蓋而得生天之緣 舍利弗因摩提供養佛塔而得生天之緣 長者夫婦因造作佛塔而得生天之緣 長者夫婦因信敬禮佛而得生天之緣 外道婆羅門女因學佛弟子作齋而得生天之緣 貧窮女人因以毛毯佈施給須達而得生天之緣 長者女不信三寶，其父以金錢雇她受持五戒而得生天之緣 女子因掃地見佛生歡喜而得生天之緣 長者造屋請佛供養，並以屋舍佈施而得生天之緣 婦人因以甘蔗佈施羅漢而得生天之緣 女人因以香敬心涂佛足而得生天之緣 須達長者的婢女因歸依三寶而得生天之緣 貧女從佛乞食而得生天之緣 長者的婢女為主送食，遇佛轉施而得生天之緣 長者為佛建造講堂而得生天之緣 長者見國王造塔，自己也造塔而獲報得生天之緣 商人建造房屋供養佛而得生天之緣 （五一）◎天女因以花鬘供養迦葉佛塔而得生天之緣 當時，釋提桓因從佛陀那裡聽聞佛法，證得須陀洹果，隨即返回天上，召集眾天神，讚歎佛法僧。當時有一位天女，頭戴花鬘，花鬘的光芒非常明亮耀眼，她與眾天神一同來到善法堂上。眾天神見到這位天女，都感到非常稀有。釋提桓因隨即說偈，問天女道： 『你做了什麼福業，身體如同熔化的真金，光澤如同蓮花，具有如此大的威德？身體散發出美妙的光芒，面容如同盛開的花朵，金色的光芒照耀四方，你以何種善行而得？愿你為我講述。』

English version Miscellaneous Treasures Sutra, Volume Four Miscellaneous Treasures Sutra, Volume Five The Heavenly Maiden's Affinity for Being Born in Heaven by Offering Flower Garlands to the Kāśyapa Buddha Stupa The Heavenly Maiden's Affinity for Being Born in Heaven by Offering Lotuses to the Kāśyapa Buddha Stupa The Heavenly Maiden's Affinity for Being Born in Heaven by Upholding the Eight Precepts and Fasting The Heavenly Maiden's Affinity for Being Born in Heaven by Offering Lamps The Heavenly Maiden's Affinity for Being Born in Heaven by Happily Making Way for the Buddha While Riding in a Carriage The Heavenly Maiden's Affinity for Being Born in Heaven by Scattering Flowers on the Buddha, Which Transformed into a Flower Canopy Śāriputra's Affinity for Being Born in Heaven by Offering to the Buddha Stupa The Elder Couple's Affinity for Being Born in Heaven by Building a Stupa The Elder Couple's Affinity for Being Born in Heaven by Believing in and Respecting the Buddha The Female Brahmin of Another Path's Affinity for Being Born in Heaven by Learning from the Buddha's Disciples and Making Offerings The Poor Woman's Affinity for Being Born in Heaven by Giving a Blanket to Sudatta The Elder's Daughter's Affinity for Being Born in Heaven by Her Father Hiring Her with Gold to Uphold the Five Precepts Due to Her Disbelief in the Three Jewels The Woman's Affinity for Being Born in Heaven by Seeing the Buddha While Sweeping and Generating Joy The Elder's Affinity for Being Born in Heaven by Building a House, Inviting the Buddha for Offerings, and Giving the House as Alms The Woman's Affinity for Being Born in Heaven by Offering Sugarcane to an Arhat The Woman's Affinity for Being Born in Heaven by Respectfully Applying Fragrance to the Buddha's Feet Sudatta's Maidservant's Affinity for Being Born in Heaven by Taking Refuge in the Three Jewels The Poor Woman's Affinity for Being Born in Heaven by Begging for Food from the Buddha The Elder's Maidservant's Affinity for Being Born in Heaven by Delivering Food for Her Master and Giving It to the Buddha The Elder's Affinity for Being Born in Heaven by Building a Lecture Hall for the Buddha The Elder's Affinity for Being Born in Heaven by Seeing the King Build a Stupa and Building One Himself The Merchant's Affinity for Being Born in Heaven by Building a House and Offering It to the Buddha (51) ◎ The Heavenly Maiden's Affinity for Being Born in Heaven by Offering Flower Garlands to the Kāśyapa Buddha Stupa At that time, Śakra, Lord of the Devas, having heard the Dharma from the Buddha and attained the state of Srotāpanna, immediately returned to the heavens, gathered the assembly of devas, and praised the Buddha, Dharma, and Sangha. At that time, there was a heavenly maiden, wearing a flower garland on her head, the light of which was very bright and dazzling. She came to the Hall of Good Dharma with the assembly of devas. The assembly of devas, seeing this heavenly maiden, felt a sense of wonder. Śakra, Lord of the Devas, then spoke a verse, asking the heavenly maiden: 'What meritorious deeds have you performed, that your body is like molten pure gold, your radiance like a lotus flower, and you possess such great power and virtue? Your body emits wondrous light, your face is like a blooming flower, and your golden light shines brightly. By what actions have you attained this? I wish you would tell me.'

---

。」

爾時天女，說偈答言：

「我昔以華鬘，　　奉迦葉佛塔， 今生於天上， 獲是勝功德，　　生在於天中， 報得金色身。」

釋提桓因，重複說偈，而讚歎言：

「甚奇功德田，　　耘除諸穢惡， 如是少種子， 得天勝果報，　　誰當不供養？ 恭敬真金聚。 誰不供養佛，　　上妙功德田， 其目甚修廣， 猶如青蓮花？　　汝能興供養， 無上第一尊， 作少功德業，　　而獲如此容。」

爾時天女，即從天下，執持華蓋，來至佛所；佛為說法，得須陀洹，而還天上。諸比丘等，怪其所以，即問佛言：「世尊！今此天女，作何功德，獲此天身，端政殊特？」佛言：「往古之時，以種種華鬘，供養迦葉佛塔，以是因緣，今獲此果。」

（五二）◎天女本以蓮華供養迦葉佛塔緣

爾時復有一天女，頭上華鬘，光明晃曜，共諸天眾，來集善法堂上。時諸天眾，見是天女，生希有心。時天帝釋，以偈問曰：

「汝昔作何福，　　身如真金聚， 光色如蓮花，　　而有大威德？ 身出微妙光，　　面如開敷花， 光明甚煒煒，　　以何業行得？ 唯愿為我說。」

天女即便，說偈答言：

「我昔以蓮花，　　供養迦葉塔， 今日值世尊，　　得是勝功德， 生處於天上，　　得是金色報。」

釋提桓因，重以偈讚：

「甚奇功德田，　　滅除諸穢惡， 殖因者甚少，　　獲得勝果報

現代漢語譯本 當時，天女用偈語回答說： 『我過去曾用花鬘供奉迦葉佛塔， 今生得以生在天上， 獲得如此殊勝的功德，生於天界之中， 報得金色之身。』 釋提桓因重複用偈語讚歎說： 『真是神奇的功德田啊，能夠清除各種污穢和罪惡， 像這樣少量的種子， 就能得到天上的殊勝果報，誰會不去供養呢？ 恭敬這真正的金聚之身。 誰會不供養佛陀，這無上的功德福田， 他的眼睛如此修長寬廣， 猶如青蓮花一般？你能夠興起供養， 對無上第一的尊者， 只是做了少許的功德， 就獲得瞭如此美好的容貌。』 當時，天女立即從天上，拿著華蓋，來到佛陀所在之處；佛陀為她說法，她證得須陀洹果，然後返回天上。眾比丘們，對這件事感到奇怪，就問佛陀說：『世尊！今天這位天女，做了什麼功德，獲得了這樣的天身，端莊美麗，與衆不同？』佛陀說：『在過去很久以前，她用各種花鬘，供養迦葉佛塔，因為這個因緣，今天才獲得這樣的果報。』 （五二）◎天女本以蓮花供養迦葉佛塔的因緣 當時，又有一位天女，頭上的花鬘，光芒閃耀，與眾天人一起，來到善法堂上。當時，眾天人，見到這位天女，都生起了稀有的心。當時，天帝釋用偈語問道： 『你過去做了什麼福德， 身體像真正的金聚一般， 光澤顏色像蓮花一樣， 而且有如此大的威德？ 身體發出微妙的光芒， 面容像盛開的花朵， 光明非常耀眼， 是通過什麼業行得到的？ 希望你能為我說明。』 天女隨即，用偈語回答說： 『我過去用蓮花， 供養迦葉佛塔， 今天遇到世尊， 得到如此殊勝的功德， 生在天上， 得到這金色的果報。』 釋提桓因，再次用偈語讚歎： 『真是神奇的功德田啊，能夠滅除各種污穢和罪惡， 種植的因很少， 卻能獲得殊勝的果報

English version At that time, the heavenly maiden replied in verse: 'I once offered flower garlands to the stupa of Kashyapa Buddha, And in this life, I was born in the heavens, Obtaining such supreme merit, born in the celestial realm, Reaping a golden body as a reward.' Shakra, Lord of the Devas, repeated the verse, praising her: 'Truly wondrous is the field of merit, which removes all defilements and evils, Such a small seed, Can yield such a supreme heavenly reward, who would not make offerings? Revering this true golden form. Who would not make offerings to the Buddha, the supreme field of merit, Whose eyes are so long and wide, Like a blue lotus flower? You were able to make offerings, To the supreme and foremost one, Having done just a little meritorious deed, And yet obtained such a beautiful appearance.' At that time, the heavenly maiden immediately descended from the heavens, holding a flower canopy, and came to where the Buddha was; the Buddha preached the Dharma to her, and she attained the state of Srotapanna, and then returned to the heavens. The monks, wondering about this, asked the Buddha, 'World Honored One! What merit did this heavenly maiden perform to obtain such a heavenly body, so dignified, beautiful, and extraordinary?' The Buddha said, 'In the distant past, she offered various flower garlands to the stupa of Kashyapa Buddha, and because of this cause, she has obtained this result today.' (52) ◎ The Cause of the Heavenly Maiden Offering Lotus Flowers to the Stupa of Kashyapa Buddha At that time, another heavenly maiden, with a flower garland on her head, shining brightly, came with the assembly of devas to the Hall of Good Dharma. At that time, the devas, seeing this heavenly maiden, all felt a sense of wonder. Then, Shakra, Lord of the Devas, asked in verse: 'What merit did you perform in the past, That your body is like a true golden form, Your radiance and color like a lotus flower, And you possess such great power and virtue? Your body emits subtle light, Your face is like a blooming flower, Your radiance is so brilliant, Through what actions did you obtain this? I wish you would explain it to me.' The heavenly maiden then, replied in verse: 'I once used lotus flowers, To make offerings to the stupa of Kashyapa Buddha, Today I have encountered the World Honored One, And obtained such supreme merit, Born in the heavens, And obtained this golden reward.' Shakra, Lord of the Devas, again praised in verse: 'Truly wondrous is the field of merit, which can extinguish all defilements and evils, The cause planted is so little, Yet one obtains such a supreme reward

---

。 誰不樂供養，　　恭敬真金聚？ 誰不供養佛，　　上妙勝福田， 目廣修而長，　　其喻青蓮華？ 汝昔能興供，　　第一最勝尊， 作妙福德業，　　獲得如此報。」

爾時天女，即從天下，執持華蓋，來到佛所；聽佛說法，得法眼凈，還於天上。時諸比丘，即問佛言：「此女往昔，作何行業，得報如是？」佛言：「過去之時，以妙蓮華，供養迦葉佛塔，故獲勝果，今見道跡也。」

（五三）天女受持八戒齋生天緣

爾時復有一天女，受持八齋，生於天上，得端政報，光顏威相，與眾超異。時共諸天，集善法堂上，諸天見已，生希有心。釋提桓因，以偈而問：

「汝昔作何業，　　身如真金山， 光顏甚煒煒，　　色如凈蓮花？ 得是勝威德，　　身出大妙光， 以何業行獲？　　愿為我說之。」

天女爾時，說偈答言：

「昔于迦葉佛，　　受持八戒齋， 今得生天中，　　獲是端政報。」

「奇哉功德田，　　能生勝妙報， 昔少修微因，　　而得生天上。 如此勝福聚，　　誰當不供養？ 如是最勝尊，　　誰當不恭敬？ 諸有聞是者，　　宜應大歡喜， 欲求生天者，　　應當持凈戒。」

爾時此天，持好華蓋，來至佛所；佛為說法，得見諦道。時諸比丘，即問佛言：「此天往昔，作何福業，得生天中，而獲聖果？」佛言：「昔為人時，于迦葉佛所，受持八齋，由是善行生於天上，而見道跡

現代漢語譯本 誰不樂意供養，恭敬那如同真金般聚集的佛陀呢？ 誰不供養佛陀，這至高無上的殊勝福田呢？ 他的眼睛又寬又長，如同青蓮花一般美麗。 你過去能夠興起供養，對第一最殊勝的佛陀， 做了美好的福德事業，所以獲得如此的果報。 當時，天女立刻從天上下來，拿著華蓋，來到佛陀所在的地方；聽佛陀說法，得到清凈的法眼，然後回到天上。當時，眾比丘就問佛陀：『這位天女過去做了什麼行業，得到如此的果報？』佛陀說：『過去的時候，她用美妙的蓮花，供養迦葉佛的佛塔，所以獲得殊勝的果報，今天見到了道跡。』 當時又有一位天女，受持八關齋戒，生到天上，得到端正美好的果報，容貌光彩威嚴，超越其他天人。當時，她和眾天人，聚集在善法堂上，眾天人看到她，都生起稀有的心。釋提桓因用偈語問道： 『你過去做了什麼行業，身體如同真金山一般，』 『容貌光彩非常明亮，顏色如同清凈的蓮花？』 『得到如此殊勝的威德，身體發出巨大的美妙光芒，』 『是通過什麼行業獲得的？希望你為我解說。』 天女當時，用偈語回答說： 『過去在迦葉佛那裡，受持八關齋戒，』 『現在得以生到天界之中，獲得如此端正美好的果報。』 『真是奇妙啊，功德田，能夠產生殊勝美好的果報，』 『過去稍微修習微小的善因，就能夠生到天上。』 『如此殊勝的福德聚集，誰會不供養呢？』 『像這樣最殊勝的佛陀，誰會不恭敬呢？』 『所有聽到這些的人，都應該感到非常歡喜，』 『想要求生天界的人，應當持守清凈的戒律。』 當時，這位天女，拿著美好的華蓋，來到佛陀所在的地方；佛陀為她說法，她得到了見諦之道。當時，眾比丘就問佛陀：『這位天女過去做了什麼福德事業，得以生到天界，並且獲得聖果？』佛陀說：『過去做人的時候，在迦葉佛那裡，受持八關齋戒，由於這個善行而生到天上，並且見到了道跡。』

English version Who would not rejoice in offering, and respectfully gather around the Buddha like true gold? Who would not offer to the Buddha, the supreme and excellent field of merit? His eyes are wide and long, like the beauty of a blue lotus flower. You were able to make offerings in the past, to the first and most supreme Buddha, You performed wonderful meritorious deeds, and therefore received such a reward. At that time, the heavenly maiden immediately descended from the sky, holding a flower canopy, and came to where the Buddha was; after listening to the Buddha's teachings, she attained the pure Dharma eye, and then returned to heaven. At that time, the monks asked the Buddha: 'What actions did this heavenly maiden perform in the past to receive such a reward?' The Buddha said: 'In the past, she used beautiful lotus flowers to make offerings to the stupa of Kashyapa Buddha, and therefore received a supreme reward, and today she has seen the path of enlightenment.' At that time, there was another heavenly maiden who, by observing the eight precepts, was born in heaven, receiving the reward of a beautiful and upright form, with a radiant and majestic appearance, surpassing other heavenly beings. At that time, she and the other heavenly beings gathered in the Hall of Good Dharma, and when the heavenly beings saw her, they all felt a sense of wonder. Shakra, the lord of the gods, asked in verse: 'What actions did you perform in the past, that your body is like a mountain of true gold,' 'Your countenance is so bright and radiant, your color like a pure lotus flower?' 'Having obtained such supreme virtue, your body emits great and wonderful light,' 'Through what actions did you obtain this? Please explain it to me.' The heavenly maiden then replied in verse: 'In the past, at the time of Kashyapa Buddha, I observed the eight precepts,' 'Now I have been born in the heavens, and have received this beautiful and upright reward.' 'How wondrous is the field of merit, capable of producing supreme and wonderful rewards,' 'In the past, by slightly cultivating small causes of goodness, one can be born in heaven.' 'Such a gathering of supreme merit, who would not make offerings?', 'Such a supreme Buddha, who would not respect?', 'All who hear this should feel great joy,' 'Those who wish to be born in heaven should uphold pure precepts.' At that time, this heavenly maiden, holding a beautiful flower canopy, came to where the Buddha was; the Buddha taught her the Dharma, and she attained the path of seeing the truth. At that time, the monks asked the Buddha: 'What meritorious deeds did this heavenly maiden perform in the past to be born in heaven and attain the holy fruit?' The Buddha said: 'In the past, when she was a human, she observed the eight precepts at the time of Kashyapa Buddha, and due to this good action, she was born in heaven and saw the path of enlightenment.'

---

。」◎

（五四）◎天女本以然燈供養生天緣

爾時王舍城，頻婆娑羅王，于佛法中得道，獲不壞信，常以燈明，供養于佛。后提婆達多，與阿阇世王作惡知識，欲害佛法，是以國土怖畏，不復然燈供養。有一女人，以習常故，于僧自恣日，佛經行道頭，然燈供養。阿阇世王，聞極大瞋恚，即以劍輪，斬腰而殺，命終得生三十三天摩尼焰宮殿中，乘此宮殿，至善法堂。帝釋以偈問曰：

「汝昔作何業，　　身如聚真金， 而有大威德，　　容貌甚光明？」

天女即時，以偈答言：

「三界之真濟，　　三有之大燈， 至心眼觀佛，　　相好莊嚴身， 法中之最勝，　　為之然明燈， 燈然以滅闇，　　佛燈滅眾惡， 見燈如日光，　　真實生信心， 睹燈明熾盛，　　歡喜而禮佛。」

說此偈已，來至佛所，佛為說法，得須陀洹，即還天上。比丘問佛：「以何因緣，生於天宮？」佛言：「昔在人間，于僧自恣日，佛經行道頭，然燈供養，阿阇世王，斬其腰殺。以是善因，命終之後，得生天中，重於我邊，聞法信解，得須陀洹道。」

（五五）天女本以乘車見佛歡喜避道緣

爾時佛在舍衛國，入城乞食，有一童女，乘車遊戲，欲向園中，道逢如來，回車避道，生歡喜心。其後命終，生三十三天，往集善法堂

現代漢語譯本 （五四）◎天女本以燃燈供養生天之因緣 當時，在王舍城，頻婆娑羅王在佛法中得道，獲得了堅定的信仰，經常用燈火供養佛陀。後來提婆達多與阿阇世王結為惡友，想要危害佛法，因此國內人心惶惶，不再燃燈供養。有一位女子，因為習慣了，在僧眾自恣日，在佛陀經行的地方，燃燈供養。阿阇世王聽到后非常憤怒，就用劍輪斬斷她的腰部殺死了她，她死後得以轉生到三十三天摩尼焰宮殿中，乘坐這座宮殿，來到善法堂。帝釋用偈語問道： 『你過去做了什麼善業，身體像聚集的真金一樣，擁有如此大的威德，容貌如此光明？』 天女立刻用偈語回答說： 『三界的真正救濟者，三有的大明燈，我以至誠之心瞻仰佛陀，他相好莊嚴的身體，是佛法中最殊勝的，我為他燃起明燈，燈火燃起可以滅除黑暗，佛燈可以滅除眾惡，看到燈光如同日光，真實地生起信心，看到燈火明亮熾盛，歡喜地禮拜佛陀。』 說完這偈語后，她來到佛陀所在的地方，佛陀為她說法，她證得了須陀洹果，然後返回天上。比丘問佛：『她因為什麼因緣，得以轉生到天宮？』佛說：『她過去在人間，在僧眾自恣日，在佛陀經行的地方，燃燈供養，阿阇世王斬斷她的腰部殺死了她。因為這個善因，她死後得以轉生到天界，又在我這裡聽聞佛法，信解佛法，證得了須陀洹道。』 （五五）天女本以乘車見佛歡喜避道之因緣 當時佛陀在舍衛國，入城乞食，有一位童女，乘坐馬車遊玩，想要去園中，在路上遇到如來，她迴轉馬車避讓道路，生起了歡喜心。她死後，轉生到三十三天，前往聚集在善法堂。

English version (54) ◎ The Heavenly Maiden's Past Life Cause of Offering Lamps and Being Reborn in Heaven At that time, in the city of Rajagriha, King Bimbisara attained enlightenment in the Buddha's teachings and gained unwavering faith. He often offered lamps to the Buddha. Later, Devadatta became an evil companion to King Ajatasatru, seeking to harm the Buddha's teachings. As a result, the country was filled with fear, and people no longer offered lamps. However, one woman, out of habit, offered lamps at the head of the Buddha's walking path on the day of the Sangha's self-surrender. King Ajatasatru, upon hearing this, became extremely angry and used a sword wheel to cut her in half, killing her. After her death, she was reborn in the Mani Flame Palace of the Thirty-Three Heavens. Riding this palace, she arrived at the Good Dharma Hall. Indra asked her in verse: 'What good deeds did you perform in the past, that your body is like a gathering of pure gold, possessing such great power and virtue, and your appearance is so radiant?' The heavenly maiden immediately replied in verse: 'The true savior of the three realms, the great lamp of the three existences, with sincere heart I gazed upon the Buddha, his body adorned with excellent marks, he is the most supreme in the Dharma, I lit a bright lamp for him, the lamp's light extinguishes darkness, the Buddha's lamp extinguishes all evils, seeing the lamp like sunlight, I truly generated faith, seeing the lamp's bright blaze, I joyfully bowed to the Buddha.' After reciting this verse, she came to where the Buddha was. The Buddha preached the Dharma to her, and she attained the state of Srotapanna, then returned to heaven. A monk asked the Buddha, 'What was the cause for her rebirth in the heavenly palace?' The Buddha said, 'In her past life, in the human realm, on the day of the Sangha's self-surrender, she offered lamps at the head of the Buddha's walking path. King Ajatasatru cut her in half and killed her. Because of this good cause, after her death, she was reborn in heaven. Again, by my side, she heard the Dharma, understood the Dharma, and attained the state of Srotapanna.' (55) The Heavenly Maiden's Past Life Cause of Seeing the Buddha in a Carriage and Joyfully Giving Way At that time, the Buddha was in Shravasti, entering the city to beg for alms. There was a young girl, riding in a carriage for amusement, wanting to go to the garden. On the road, she encountered the Tathagata. She turned her carriage to give way, and a joyful heart arose. After her death, she was reborn in the Thirty-Three Heavens, and went to gather in the Good Dharma Hall.

---

。釋提桓因，以偈問言：

「汝昔作何行，　　身色如真金， 光顏甚煒煒，　　猶若優缽羅， 得是勝威德，　　而生於天中？ 愿今為我說，　　何由而得之？」

天女即時，以偈答曰：

「我見佛入城，　　回車而避道， 歡喜生敬信，　　命終得生天。」

說此偈已，來向佛所；佛為說法，得須陀洹，即還天宮。比丘問言：「以何業緣，生此天中？」佛言：「昔於人間，回車避我，今得生天，重於我所，聞法信受，證須陀洹果。」

（五六）天女本以華散佛化成華蓋緣

爾時舍衛國，有一女子，于節日中，采阿恕伽華，還入城來，遇值佛出，即以此華，散於佛上，化成華蓋，歡喜踴躍，生敬信心。於是命終，生於三十三天，即乘宮殿，至善法堂。帝釋以偈問言：

「汝昔作何業，　　得來生天中， 身如真金色，　　威德甚光明？

天女即以偈答言：

「昔于閻浮提，　　取阿恕伽花， 還值于如來，　　即以供養佛， 歡喜生敬重，　　命終得生天。」

說是偈已，來向佛所；佛為說法，得須陀洹，便還天上。比丘問言：「此天女者，以何因緣得受天身？」佛言：「昔在人中，出城取阿恕伽花，還來值我，即以華供養，發歡喜心。乘此善業，命終生天，重於我所，聞法得悟，證須陀洹。」

（五七）舍利弗摩提供養佛塔緣

頻婆娑羅王，已得見諦，數至佛所，禮拜問訊。時宮中婦女，不得日日來到佛邊，王以佛發，宮中起塔，宮中之人，經常供養

現代漢語譯本：釋提桓因用偈語問道：'你過去做了什麼善行，使得身色如真金般，光彩容顏如此明亮，如同優缽羅花一般，獲得如此殊勝的威德，而生於天界？希望你現在為我解說，是因何而得到的？' 天女立刻用偈語回答說：'我看見佛陀進入城中，便迴轉車子避讓道路，心中歡喜生起敬信，因此命終得生天界。' 說完這偈語后，她來到佛陀所在之處；佛陀為她說法，她證得須陀洹果，隨即返回天宮。比丘們問道：'她因何業緣，而生於這天界？'佛陀說：'她過去在人間，迴轉車子避讓我，如今得生天界，又來到我這裡，聽聞佛法，信受奉行，證得須陀洹果。' （五六）天女本以花散佛化成華蓋緣 當時在舍衛國，有一位女子，在節日裡採摘阿恕伽花，返回城中時，正好遇到佛陀出行，她便將這些花散在佛陀身上，花朵化成華蓋，她歡喜踴躍，生起敬信之心。於是她命終后，生於三十三天，隨即乘坐宮殿，來到善法堂。帝釋用偈語問道： '你過去做了什麼善業，得以生於天界，身如真金色，威德如此光明？' 天女立刻用偈語回答說：'過去在閻浮提，我採摘阿恕伽花，返回時遇到如來，便用這些花供養佛陀，心中歡喜生起敬重，因此命終得生天界。' 說完這偈語后，她來到佛陀所在之處；佛陀為她說法，她證得須陀洹果，便返回天上。比丘們問道：'這位天女，因何因緣而得受天身？'佛陀說：'她過去在人間，出城採摘阿恕伽花，返回時遇到我，便用花供養我，發起了歡喜心。憑藉這善業，她命終後生于天界，又來到我這裡，聽聞佛法，得以開悟，證得須陀洹果。' （五七）舍利弗摩提供養佛塔緣 頻婆娑羅王，已經證得真諦，多次來到佛陀所在之處，禮拜問訊。當時宮中的婦女，不能每天都來到佛陀身邊，國王便用佛陀的頭髮，在宮中建造佛塔，宮中的人，經常供養。

English version: Śakra, lord of the gods, asked in verse: 'What good deeds did you perform in the past, that your body is like pure gold, your face radiant and bright, like a blue lotus, and you have attained such great power and virtue, and were born in the heavens? I wish you would tell me now, how did you achieve this?' The heavenly maiden immediately replied in verse: 'I saw the Buddha entering the city, and I turned my chariot to avoid the path, joyfully generating faith and respect, and thus upon death, I was born in the heavens.' Having spoken this verse, she came to where the Buddha was; the Buddha preached the Dharma to her, and she attained the fruit of Srotapanna, and then returned to the heavenly palace. The monks asked: 'By what karmic cause was she born in this heaven?' The Buddha said: 'In the past, in the human realm, she turned her chariot to avoid me, and now she is born in the heavens, and has come to me again, heard the Dharma, believed and practiced it, and attained the fruit of Srotapanna.' (56) The Heavenly Maiden's Karma of Scattering Flowers on the Buddha, Which Transformed into a Flower Canopy At that time, in Śrāvastī, there was a woman who, during a festival, picked Aśoka flowers and was returning to the city when she encountered the Buddha on his way. She scattered these flowers on the Buddha, and the flowers transformed into a flower canopy. She was joyful and elated, and generated faith and respect. Then, upon her death, she was born in the Thirty-three Heavens, and immediately rode her palace to the Sudharma Hall. Śakra asked in verse: 'What good deeds did you perform in the past, that you were born in the heavens, your body like pure gold, your power and virtue so radiant?' The heavenly maiden immediately replied in verse: 'In the past, in Jambudvīpa, I picked Aśoka flowers, and when I returned, I encountered the Tathāgata, and immediately offered these flowers to the Buddha, joyfully generating respect, and thus upon death, I was born in the heavens.' Having spoken this verse, she came to where the Buddha was; the Buddha preached the Dharma to her, and she attained the fruit of Srotapanna, and then returned to the heavens. The monks asked: 'By what cause and condition did this heavenly maiden receive a heavenly body?' The Buddha said: 'In the past, in the human realm, she went out of the city to pick Aśoka flowers, and when she returned, she encountered me, and immediately offered the flowers to me, generating a joyful mind. By this good karma, upon her death, she was born in the heavens, and has come to me again, heard the Dharma, and attained enlightenment, and attained the fruit of Srotapanna.' (57) Śāriputra's Mother's Karma of Offering to the Buddha's Stupa King Bimbisāra, having already attained the truth, frequently came to where the Buddha was, to pay respects and inquire. At that time, the women in the palace could not come to the Buddha every day, so the king used the Buddha's hair to build a stupa in the palace, and the people in the palace frequently made offerings.

---

。頻婆娑羅王崩，提婆達多共阿阇世王，同情相厚，生誹謗心，不聽宮中供養此塔。有一宮人，名舍利弗摩提，以僧自恣日，憶本所習，即以香花供養此塔。時阿阇世王，嫌其供養佛塔，用鉆鉆殺。命終得生三十三天，乘天宮殿，集善法堂。帝釋以偈而問：

「汝昔作何福，　　而得生天中， 威德甚光明，　　猶如真金色？ 作何業行獲？　　愿為我說之。」

天女以偈，而答之曰：

「我昔在人中，　　歡喜恭敬心， 以諸好香華，　　供養于佛塔， 而為阿阇世，　　以鉆鉆殺我， 命終得生天，　　受此極快樂。」

說是偈已，來向佛所；佛為說法，得須陀洹，即還天宮。比丘問言：「以何因緣生此天中？」佛言：「本於人間，曾以華香，供養佛塔。由是善業，今得天身，重從我所，聞法而悟，證須陀洹。」

（五八）長者夫婦造作浮圖生天緣

舍衛國，有一長者，作浮圖僧坊，長者得病，命終生三十三天。婦追憶夫，愁憂苦惱，以追憶故，修治浮圖及與僧坊，如夫在時。夫在天上，自觀察言：「我以何緣生此天上？」知以造作塔寺功德，是故得來。自見定是天身，心生歡喜，常念塔寺，以天眼觀所作塔寺，今誰料理？即見其婦，晝夜憶夫，憂愁苦惱，以其夫故，修治塔寺。夫作念言：「我婦於我，大有功德，我今應當往至其所，問訊安慰。」從天上沒，即到婦邊，而語之言：「汝大憂愁，念於我也。」婦言：「汝為是誰？勸諫於我

現代漢語譯本：頻婆娑羅王去世后，提婆達多與阿阇世王關係密切，他們心生誹謗，不準宮中供奉佛塔。有一位名叫舍利弗摩提的宮女，在僧眾自恣日，想起自己曾經的習慣，就用香花供奉佛塔。當時，阿阇世王因為她供奉佛塔而心生不滿，用鉆子將她鉆死。她死後轉生到三十三天，乘坐天宮殿，聚集在善法堂。帝釋天用偈語問道： 『你過去做了什麼福報，才能轉生到天界，威德如此光明，如同純金一般？你做了什麼善行，才能獲得這樣的果報？希望你能告訴我。』 天女用偈語回答說： 『我過去在人間，以歡喜恭敬的心，用各種美好的香花，供奉佛塔，卻被阿阇世王用鉆子鉆死。死後轉生到天界，享受這極大的快樂。』 說完偈語后，她來到佛陀所在之處；佛陀為她說法，她證得須陀洹果，隨即返回天宮。比丘們問道：『她因何因緣轉生到天界？』佛陀說：『她過去在人間，曾經用鮮花香料供奉佛塔。因為這個善業，如今得到天身，又從我這裡聽聞佛法而開悟，證得須陀洹果。』 （五八）長者夫婦建造佛塔而得生天的因緣 舍衛國，有一位長者，建造了佛塔和僧房，長者生病去世后，轉生到三十三天。他的妻子追憶丈夫，憂愁苦惱，因為追憶的緣故，她修繕佛塔和僧房，如同丈夫在世時一樣。丈夫在天上，自己觀察說：『我因何因緣轉生到天上？』他知道是因為建造佛塔寺廟的功德，所以才來到這裡。他確定自己是天身，心中歡喜，常常思念佛塔寺廟，用天眼觀察自己所建造的佛塔寺廟，現在是誰在管理？他看到自己的妻子，日夜思念丈夫，憂愁苦惱，因為丈夫的緣故，修繕佛塔寺廟。丈夫心想：『我的妻子對我，有很大的功德，我現在應當去到她那裡，問候安慰她。』他從天上消失，立即來到妻子身邊，對她說：『你如此憂愁，是想念我嗎？』妻子說：『你是誰？勸我不要憂愁。』

English version: After King Bimbisara passed away, Devadatta and King Ajatasatru became close, harboring slanderous thoughts and forbidding offerings to the stupa in the palace. A palace woman named Shariputra-mati, on the day of the Sangha's self-surrender, remembered her past practice and offered incense and flowers to the stupa. King Ajatasatru, displeased with her offering to the stupa, had her killed with a drill. After her death, she was reborn in the Trayastrimsha Heaven, residing in a heavenly palace and gathering in the Good Dharma Hall. Indra asked her in verse: 'What merit did you perform in the past to be reborn in heaven, with such radiant power, like pure gold? What good deeds did you do to obtain such a result? Please tell me.' The heavenly woman replied in verse: 'In my past life as a human, with a joyful and respectful heart, I offered various beautiful incense and flowers to the stupa. However, King Ajatasatru had me killed with a drill. After my death, I was reborn in heaven, enjoying this great happiness.' After reciting the verse, she came to where the Buddha was; the Buddha preached the Dharma to her, and she attained the state of Srotapanna, then returned to her heavenly palace. The monks asked, 'What was the cause of her rebirth in heaven?' The Buddha said, 'In her past life as a human, she had offered flowers and incense to the stupa. Because of this good deed, she now has a heavenly body, and having heard the Dharma from me, she has awakened and attained the state of Srotapanna.' (58) The Cause of a Layman Couple's Rebirth in Heaven by Building a Stupa In Shravasti, there was a layman who built a stupa and a monastery. The layman fell ill and passed away, and was reborn in the Trayastrimsha Heaven. His wife, missing her husband, was filled with sorrow and grief. Because of her longing, she repaired the stupa and the monastery as they were when her husband was alive. The husband, in heaven, observed himself and thought, 'What is the cause of my rebirth in heaven?' He knew it was due to the merit of building the stupa and monastery, which is why he came here. He was certain that he had a heavenly body, and his heart was filled with joy. He often thought of the stupa and monastery, and with his heavenly eye, he observed the stupa and monastery he had built. Who was managing them now? He saw his wife, missing her husband day and night, filled with sorrow and grief. Because of her husband, she was repairing the stupa and monastery. The husband thought, 'My wife has great merit towards me. I should go to her now, to inquire and comfort her.' He disappeared from heaven and immediately came to his wife's side, saying to her, 'You are so sorrowful, are you missing me?' The wife said, 'Who are you? You are advising me not to be sad.'

---

。」答言：「我是汝夫，以作僧坊塔寺因緣，得生天上三十三天，見汝精勤修治塔寺，故來汝所。」婦言：「來前與我交會。」夫言：「人身臭穢，不復可近，欲為我妻者，但勤供養佛及比丘僧，命終之後，生我天宮，以汝為妻。」婦用夫語，供養佛僧，作眾功德，發願生天。其後命終，即生彼天宮，夫婦相將，共至佛邊；佛為說法，得須陀洹。諸比丘等，驚怪所以，便問：「何業緣故得生此天？」佛言：「昔在人中，作浮圖僧坊，供養佛僧，由是功德，今得生天。」

（五九）長者夫婦信敬禮佛生天緣

王舍城中，有一長者，日日往至佛所。其婦生疑，而作念言：「將不與他私通，日日恒去。」便問夫言：「日日恒向何處來還？」夫答婦言：「佛邊去來。」問言：「佛為好醜能勝汝也？而恒至邊。」夫即為婦，嘆說佛之種種功德。爾時其婦，聞佛功德，心生歡喜，即乘車往。既至佛所，爾時佛邊有諸王大臣，逼塞左右，不能得前，遙為佛作禮即還入城。其後舍壽，生三十三天，便自念言：「得佛恩重，一禮功德，使我生天。」即從天下往至佛邊，佛為說法，得須陀洹。比丘問言：「以何因緣，得生此天？」佛言：「昔在人中，為我作禮，以一禮功德，命終生天。」

（六〇）外道婆羅門女學佛弟子作齋生天緣

爾時舍衛國，有佛諸弟子，女人作邑會，數數往至佛邊

現代漢語譯本：丈夫回答說：『我是你的丈夫，因為修建僧房佛塔的因緣，得以生到天上的三十三天。我看到你精勤地修繕佛塔寺廟，所以來到你這裡。』妻子說：『來之前和我交合。』丈夫說：『人身臭穢，不再可以親近。想要做我妻子的，只要勤奮供養佛和比丘僧，命終之後，就會生到我的天宮，讓你做我的妻子。』妻子聽從丈夫的話，供養佛和僧人，做了許多功德，發願往生天界。之後她命終，就生到那個天宮，夫妻相伴，一同來到佛的身邊；佛為他們說法，她證得了須陀洹果。眾比丘等，驚奇疑惑其中的緣由，便問：『是什麼樣的業緣，使她得以生到這個天界？』佛說：『過去在人間，修建佛塔僧房，供養佛和僧人，因為這樣的功德，現在得以生到天界。』 現代漢語譯本：王舍城中，有一位長者，每天都去佛那裡。他的妻子心生疑惑，就想：『他是不是和別人私通，每天都去？』就問丈夫說：『每天都去哪裡回來？』丈夫回答妻子說：『去佛那裡。』妻子問：『佛是長得好看能勝過你嗎？你每天都去他那裡。』丈夫就為妻子，讚歎述說佛的種種功德。當時他的妻子，聽到佛的功德，心中生起歡喜，就乘車前往。到了佛那裡，當時佛的身邊有許多國王大臣，擁擠在左右，不能上前，就遙遠地向佛作禮，然後返回城中。之後她壽命終結，生到三十三天，就自己想：『得到佛的恩德太重了，僅僅一禮的功德，就使我生到天界。』就從天上來到佛的身邊，佛為她說法，她證得了須陀洹果。比丘問：『是什麼因緣，使她得以生到這個天界？』佛說：『過去在人間，向我作禮，因為一禮的功德，命終後生到天界。』 現代漢語譯本：當時舍衛國，有佛的弟子們，婦女們舉行邑會，常常去佛那裡。

English version: The husband replied, 'I am your husband. Because of the merit of building monasteries and pagodas, I was reborn in the Thirty-three Heavens. Seeing your diligent efforts in repairing pagodas and temples, I came to you.' The wife said, 'Before you came, have intercourse with me.' The husband said, 'The human body is foul and no longer approachable. If you wish to be my wife, just diligently make offerings to the Buddha and the monks. After your life ends, you will be reborn in my heavenly palace, and I will make you my wife.' The wife followed her husband's words, made offerings to the Buddha and monks, performed many meritorious deeds, and vowed to be reborn in heaven. After her life ended, she was reborn in that heavenly palace. The couple went together to the Buddha's side. The Buddha preached the Dharma to them, and she attained the state of Srotapanna. The monks were surprised and wondered about the reason, and asked, 'What karmic cause led her to be reborn in this heaven?' The Buddha said, 'In the past, in the human world, she built pagodas and monasteries, and made offerings to the Buddha and monks. Because of this merit, she is now reborn in heaven.' English version: In the city of Rajagriha, there was a wealthy elder who went to the Buddha every day. His wife became suspicious and thought, 'Is he having an affair? Why does he go out every day?' She asked her husband, 'Where do you go every day and come back from?' The husband replied to his wife, 'I go to the Buddha.' She asked, 'Is the Buddha so handsome that he surpasses me? Why do you go to him every day?' The husband then praised and described the Buddha's various virtues to his wife. At that time, his wife, upon hearing of the Buddha's virtues, felt joy in her heart and went by carriage. When she arrived at the Buddha's place, there were many kings and ministers crowding around him, and she could not get close. She made a distant bow to the Buddha and then returned to the city. After her life ended, she was reborn in the Thirty-three Heavens. She thought to herself, 'I have received great grace from the Buddha. The merit of just one bow has caused me to be reborn in heaven.' She then came down from heaven to the Buddha's side. The Buddha preached the Dharma to her, and she attained the state of Srotapanna. The monks asked, 'What cause led her to be reborn in this heaven?' The Buddha said, 'In the past, in the human world, she bowed to me. Because of the merit of one bow, she was reborn in heaven after her life ended.' English version: At that time, in the country of Shravasti, there were female disciples of the Buddha who held village gatherings and often went to the Buddha.

---

。徒伴之中有一婆羅門女，邪見不信，不曾受齋持戒，見諸女人共聚齋食，問言：「汝等今作何等吉會？與汝親厚，而不命我。」諸女答言：「我等作齋。」婆羅門女言：「今非月六日，又非十二日，為誰法作齋？」諸女言：「我作佛齋。」婆羅門女言：「汝作佛齋，得何功德？」答言：「得生天解脫。」婆羅門女貪飲食故，受水作齋食，后與好美漿。婆羅門齋法，不飲不食，佛齋之法，食好食飲美漿，此齋甚易，生信樂歡喜。卻後壽盡，得生天上，來向佛邊，佛為說法，得須陀洹。比丘問言：「以何因緣，生於天中？」佛言：「昔在人間，見諸女等聚集作齋，隨喜作齋，由是善業，得來生天。」

（六一）貧女人以㲲施須達生天緣

爾時須達長者，作是思惟：「生我家者，命終之後，無墮惡道，何以故？我儘教以凈法故，貧窮困苦，信與不信，我今亦當教以善法，使供養佛僧。」於是具以上事，啟波斯匿王，王便擊鼓鳴鈴。卻後七日，須達長者，欲勸化乞索供養三寶，一切人民，各各隨喜，多少佈施。至七日頭，須達長者，從諸人等，勸化乞索。有一貧女，辛苦求價，唯得一㲲，以覆身體，見須達乞，即便施與。須達得已，奇其所能，便以錢財谷帛衣食，恣意所欲供給。貧女其後壽盡命終，生於天上，來至佛邊，佛為說法，得須陀洹。比丘問言：「今此天女，以何因緣，生於天上？」佛言：「昔在人中，值須達長者教化乞索，心生歡喜，即以所著白㲲，佈施須達

在同伴之中，有一位婆羅門女子，她持有邪見，不相信佛法，也不曾受持齋戒。她看到其他女子聚在一起齋食，便問道：『你們今天在舉行什麼吉祥的聚會？你們關係這麼好，卻不邀請我。』眾女子回答說：『我們正在做齋飯。』婆羅門女子說：『今天既不是初六，也不是十二，你們是為誰做齋飯呢？』眾女子說：『我們是為佛陀做齋飯。』婆羅門女子問：『你們為佛陀做齋飯，能得到什麼功德呢？』她們回答說：『能得生天解脫。』婆羅門女子因為貪圖飲食，便接受了水，也做了齋飯，之後還喝了美味的飲料。婆羅門的齋法是不飲不食，而佛陀的齋法卻可以吃好食物，喝美味的飲料，這種齋戒很容易，讓她心生信仰，感到歡喜。後來她壽命終結，便得生天上，來到佛陀身邊，佛陀為她說法，她證得了須陀洹果。比丘們問道：『她以什麼因緣，得生天界呢？』佛陀說：『她過去在人間，看到其他女子聚集做齋飯，她隨喜做了齋飯，因為這個善業，所以得以來到天上。』 當時，須達長者心想：『生在我家的人，死後都不會墮入惡道，為什麼呢？因為我都會教他們清凈的佛法。那些貧窮困苦的人，無論他們信不信佛，我也應當教他們善法，讓他們供養佛和僧。』於是，他將此事稟告了波斯匿王，國王便敲鼓鳴鈴。七天之後，須達長者想要勸化人們乞求供養三寶，讓所有的人都隨喜佈施，無論多少。到了第七天，須達長者帶領眾人，勸化乞求佈施。有一位貧窮的女子，辛苦勞作，只得到一塊粗布，用來遮蓋身體。她看到須達乞討，便將這塊佈施舍給了他。須達得到后，驚奇她的善行，便用錢財、穀物、布帛、衣食，隨意供給她。貧女後來壽命終結，便得生天上，來到佛陀身邊，佛陀為她說法，她證得了須陀洹果。比丘們問道：『這位天女，以什麼因緣，得生天上呢？』佛陀說：『她過去在人間，遇到須達長者勸化乞討，她心生歡喜，便將自己穿的白布，佈施給了須達。』

Among the companions, there was a Brahmin woman who held wrong views and did not believe in the Dharma, nor had she ever observed fasting or precepts. Seeing the other women gathering for a meal, she asked, 'What auspicious gathering are you having today? You are so close, yet you did not invite me.' The women replied, 'We are observing a fast.' The Brahmin woman said, 'Today is neither the sixth nor the twelfth day of the month, for whom are you fasting?' The women said, 'We are fasting for the Buddha.' The Brahmin woman asked, 'What merit do you gain by fasting for the Buddha?' They replied, 'We gain rebirth in heaven and liberation.' The Brahmin woman, because of her greed for food, accepted water and also observed the fast, and later drank delicious beverages. The Brahmin's fasting practice is to neither drink nor eat, while the Buddha's fasting practice allows one to eat good food and drink delicious beverages. This fast was very easy, and it made her develop faith and joy. Later, when her life ended, she was reborn in heaven and came to the Buddha. The Buddha taught her the Dharma, and she attained the fruit of Srotapanna. The monks asked, 'By what cause and condition was she reborn in heaven?' The Buddha said, 'In her past life, she saw other women gathering to observe a fast, and she rejoiced and observed the fast with them. Because of this good karma, she was able to be reborn in heaven.' At that time, Elder Sudatta thought, 'Those born in my household will not fall into evil realms after death. Why? Because I teach them the pure Dharma. Those who are poor and suffering, whether they believe or not, I should also teach them good Dharma, so that they may make offerings to the Buddha and Sangha.' Thereupon, he reported this matter to King Pasenadi, and the king beat the drum and rang the bell. Seven days later, Elder Sudatta wanted to encourage people to beg for offerings to the Three Jewels, so that everyone would rejoice in giving, whether much or little. On the seventh day, Elder Sudatta led the people in begging for offerings. There was a poor woman who had worked hard and only obtained a piece of coarse cloth to cover her body. Seeing Sudatta begging, she gave him this cloth. Sudatta, upon receiving it, was amazed by her good deed and provided her with money, grain, cloth, clothing, and food, as much as she desired. Later, when the poor woman's life ended, she was reborn in heaven and came to the Buddha. The Buddha taught her the Dharma, and she attained the fruit of Srotapanna. The monks asked, 'By what cause and condition was this heavenly woman reborn in heaven?' The Buddha said, 'In her past life, she encountered Elder Sudatta encouraging people to beg for offerings, and she rejoiced in her heart and gave her white cloth to Sudatta.'

---

。由是善業，得生天上，重於我邊，聞法信解，獲須陀洹。」

（六二）長者女不信三寶父以金錢雇令受持五戒生天緣

爾時舍衛國中，有一長者，名曰弗奢，生二女子，一者出家，精進用行，得阿羅漢；一者邪見，誹謗不信。父時語此不信之女：「汝今歸依于佛，我當雇汝千枚金錢，乃至歸依法僧，受持五戒，當與八千金錢。」於是便受五戒。不久之頃，命終生天，來向佛所，佛為說法，得須陀洹。比丘問言：「此天女者，以何業行，得生於天？」佛言：「本於人間，貪父金錢，歸於三寶，受持五戒。由是因緣，今得生天，重於我所，聞法得道。」

（六三）女因掃地見佛生歡喜生天緣

南天竺法，家有童女，必使早起，凈掃庭中門戶左右。有長者女，早起掃地，會值如來於門前過，見生歡喜，注意看佛。壽命短促即終生天。夫生天者，法有三念，自思惟言：「本是何身？」自知人身；「今生何處？」定知是天；「昔作何業，來生於此？」知由見佛歡喜善業，得此果報。感佛重恩，來供養佛，佛為說法，得須陀洹。諸比丘言：「以何因緣，令此女人生天得道？」佛言：「昔在人中，早起掃地，值佛過門，見生喜心。由是善業，生於天上，又於我所，聞法證道。」

（六四）長者造舍請佛供養以舍佈施生天緣

王舍城有大長者，新造屋舍，請佛供養，即以佈施，而白佛言：「世尊！自今已后，入城之時，洗手洗缽，恒常來此

現代漢語譯本：因此，善業能使人升入天界，她再次來到我這裡，聽聞佛法，信解其中，證得須陀洹果。 現代漢語譯本：（六二）一位長者的女兒不信奉三寶，她的父親用金錢雇她受持五戒，以此因緣得以昇天。 現代漢語譯本：當時，舍衛國中有一位長者，名叫弗奢，生了兩個女兒，一個出家修行，精進努力，證得阿羅漢果；另一個則持有邪見，誹謗佛法，不肯信奉。父親對這個不信佛法的女兒說：『你如果皈依佛，我就給你一千枚金錢，乃至皈依法、僧，受持五戒，我就給你八千枚金錢。』於是，她便受持了五戒。不久之後，她命終昇天，來到佛陀所在之處，佛陀為她說法，她證得了須陀洹果。比丘們問道：『這位天女，是憑藉什麼業行，得以升入天界？』佛陀說：『她原本在人間，貪圖父親的金錢，皈依了三寶，受持了五戒。由於這個因緣，她現在得以昇天，又來到我這裡，聽聞佛法，證得了道果。』 現代漢語譯本：（六三）一位女子因為掃地時見到佛陀而心生歡喜，以此因緣得以昇天。 現代漢語譯本：在南天竺，當地的習俗是，家中的女孩必須早起，清掃庭院和門前左右。有一位長者的女兒，早起掃地時，正好遇到如來從門前經過，她見到佛陀，心生歡喜，專注地看著佛陀。她壽命短暫，隨即命終昇天。昇天之後，按照天界的規律，她會產生三種念頭，自己思索道：『我原本是什麼身份？』她知道自己是人身；『現在身在何處？』她確定自己身在天界；『過去做了什麼業，才來到這裡？』她知道是由於見到佛陀心生歡喜的善業，才得到這樣的果報。她感念佛陀的深恩，前來供養佛陀，佛陀為她說法，她證得了須陀洹果。眾比丘問道：『是什麼因緣，使這位女子昇天並證得道果？』佛陀說：『她過去在人間，早起掃地時，遇到佛陀從門前經過，她見到佛陀，心生歡喜。由於這個善業，她得以升入天界，又在我這裡，聽聞佛法，證得了道果。』 現代漢語譯本：（六四）一位長者建造房屋，請佛供養，並將房屋佈施，以此因緣得以昇天。 現代漢語譯本：在王舍城，有一位大長者，新建了一所房屋，他請佛陀前來接受供養，並把房屋佈施出去，然後對佛陀說：『世尊！從今以後，您每次入城時，請洗手洗缽，經常來這裡。』

English version: 'Therefore, good deeds lead to rebirth in heaven. She came to me again, heard the Dharma, understood and believed it, and attained the state of Srotapanna.' English version: (62) A wealthy man's daughter did not believe in the Three Jewels. Her father hired her with gold coins to uphold the five precepts, and through this cause, she was reborn in heaven. English version: At that time, in the city of Shravasti, there was a wealthy man named Phusha, who had two daughters. One became a renunciate, practiced diligently, and attained Arhatship. The other held wrong views, slandered the Dharma, and did not believe. The father said to this unbelieving daughter, 'If you take refuge in the Buddha, I will give you a thousand gold coins. Furthermore, if you take refuge in the Dharma and Sangha, and uphold the five precepts, I will give you eight thousand gold coins.' So, she took the five precepts. Not long after, she died and was reborn in heaven. She came to where the Buddha was, and the Buddha taught her the Dharma, and she attained the state of Srotapanna. The monks asked, 'By what actions did this heavenly woman attain rebirth in heaven?' The Buddha said, 'She was originally in the human realm, and out of greed for her father's gold coins, she took refuge in the Three Jewels and upheld the five precepts. Because of this cause, she is now reborn in heaven. She came to me again, heard the Dharma, and attained the path.' English version: (63) A woman, because she saw the Buddha while sweeping and felt joy, was reborn in heaven through this cause. English version: In South India, it was the custom that girls in a household had to wake up early to sweep the courtyard and the area around the doors. A wealthy man's daughter, while sweeping early in the morning, happened to see the Tathagata passing by her door. She felt joy upon seeing the Buddha and focused her attention on him. Her life was short, and she died and was reborn in heaven. Those who are reborn in heaven have three thoughts, according to the law. She thought to herself, 'What was my original form?' She knew it was a human form. 'Where am I now?' She knew she was in heaven. 'What actions did I do in the past to be reborn here?' She knew it was because of the good deed of feeling joy upon seeing the Buddha that she received this reward. Feeling grateful for the Buddha's deep kindness, she came to make offerings to the Buddha. The Buddha taught her the Dharma, and she attained the state of Srotapanna. The monks asked, 'What was the cause that led this woman to be reborn in heaven and attain the path?' The Buddha said, 'In the past, in the human realm, while sweeping early in the morning, she saw the Buddha passing by her door and felt joy. Because of this good deed, she was reborn in heaven, and here with me, she heard the Dharma and attained the path.' English version: (64) A wealthy man built a house, invited the Buddha for offerings, and donated the house, and through this cause, he was reborn in heaven. English version: In the city of Rajagriha, there was a wealthy man who had just built a new house. He invited the Buddha to receive offerings and donated the house. He then said to the Buddha, 'World Honored One, from now on, whenever you enter the city, please wash your hands and bowl, and come here often.'

---

。」其後壽盡，生於天上，乘天宮殿，來詣佛所，佛為說法，得須陀洹。比丘白言：「以何因緣，得生於天？」佛言：「昔在人中，造新屋舍，請佛佈施。由是善業，上生天宮，遂於我邊，聞法得道。」

（六五）婦以甘蔗施羅漢生天緣

昔舍衛國，有羅漢比丘，入城乞食，次到壓甘蔗家。其家兒婦，以一粗大甘蔗，著比丘缽中。姑見瞋之，便捉杖打，遇著腰脈，即時命終得生忉利天，而作女身，所處宮殿純是甘蔗。諸天之眾集善法堂，時彼天女亦集此堂，帝釋以偈而問言：

「汝昔作何業，　　而得妙色身， 光明色無比，　　猶如镕金聚？」

天女以偈答言：

「我昔在人中，　　以少甘蔗施， 今得大果報，　　于諸天眾中， 光明甚暉赫。」

（六六）女人以香涂佛足生天緣

昔舍衛城中，有一女人，坐地磨香，值佛入城，女見佛身，生歡喜心，以所磨香，涂佛腳上。其後命終，得生天中，身香遠聞，徹四千里，便往集於善法堂上。帝釋以偈而問言：

「汝昔作何福，　　身出微妙香， 生在於天中，　　光色如镕金？」

「我以上妙香，　　供養最勝尊， 得無等威德，　　生三十三天， 而受大快樂。　　身出衆妙香， 聞于百由旬，　　諸得聞香者， 悉得大利益。」

即時天女，向世尊所，佛為說法，得須陀洹道而還天上。諸比丘問言：「昔作何福，得生天中，身若此香？」佛言：「由此天女，昔在人間，以香涂我足，以是因緣，命終生天受此果報

現代漢語譯本 『之後，他的壽命耗盡，便轉生到天上，乘坐天宮殿宇，來到佛陀所在之處，佛陀為他說法，他證得了須陀洹果。』比丘問道：『他因何因緣，得以轉生到天上？』佛陀說：『他過去在人間時，建造了新房屋，請佛陀來接受佈施。由於這個善業，他上升到天宮，並在我這裡聽聞佛法，最終得道。』 （六五）婦人以甘蔗佈施羅漢而得生天的因緣 過去在舍衛國，有一位羅漢比丘，進城乞食，依次來到一家榨甘蔗的人家。這家人的兒媳婦，拿了一根粗大的甘蔗，放入比丘的缽中。婆婆看見后很生氣，就拿起棍子打她，正好打在腰脈上，兒媳婦當即喪命，轉生到忉利天，成為天女之身，她所居住的宮殿全是甘蔗。眾天神聚集在善法堂，那時這位天女也來到這裡，帝釋天用偈語問道： 『你過去做了什麼善業， 才得到如此美妙的色身， 光明無比， 猶如熔化的金子？』 天女用偈語回答說： 『我過去在人間， 用少許甘蔗佈施， 如今得到如此大的果報， 在眾天神之中， 光明非常耀眼。』 （六六）女人用香涂佛足而得生天的因緣 過去在舍衛城中，有一位女子，坐在地上磨香，正巧佛陀進城，女子見到佛陀的身體，心生歡喜，便用磨好的香，塗在佛陀的腳上。之後她命終，轉生到天上，身上的香氣遠播，能傳到四千里之外，她便來到善法堂。帝釋天用偈語問道： 『你過去做了什麼福德， 身上散發出如此美妙的香氣， 轉生到天界， 光彩如同熔化的金子？』 『我用上好的香， 供養最尊貴的佛陀， 得到無與倫比的威德， 轉生到三十三天， 享受極大的快樂。 身上散發出各種美妙的香氣， 能傳到百由旬之外， 所有聞到香氣的人， 都能得到巨大的利益。』 當時天女來到世尊所在之處，佛陀為她說法，她證得了須陀洹道，然後返回天上。眾比丘問道：『她過去做了什麼福德，得以轉生到天上，身上有如此香氣？』佛陀說：『這位天女過去在人間，用香塗抹我的腳，因為這個因緣，她命終後轉生到天上，得到這樣的果報。』

English version 'After that, his lifespan ended, and he was reborn in the heavens. Riding in a heavenly palace, he came to where the Buddha was. The Buddha preached the Dharma to him, and he attained the state of Srotapanna.' A monk asked, 'What cause and condition led him to be reborn in the heavens?' The Buddha said, 'In his past life, he built a new house and invited the Buddha to receive offerings. Due to this virtuous act, he ascended to the heavenly palace and, upon hearing the Dharma from me, attained enlightenment.' (65) The Cause of a Woman Reborn in Heaven by Offering Sugarcane to an Arhat In the past, in the city of Shravasti, there was an Arhat monk who went into the city to beg for alms. He came to a house where they were pressing sugarcane. The daughter-in-law of the house placed a large, thick piece of sugarcane into the monk's bowl. The mother-in-law, seeing this, became angry and struck her with a stick, hitting her in the waist. The daughter-in-law died instantly and was reborn in the Trayastrimsha Heaven as a celestial maiden. Her palace was made entirely of sugarcane. The assembly of gods gathered in the Hall of Good Dharma, and the celestial maiden also came to this hall. Indra asked her in verse: 'What virtuous deeds did you perform in the past, That you have obtained such a beautiful form, With incomparable radiance, Like a mass of molten gold?' The celestial maiden replied in verse: 'In my past life, in the human realm, I offered a small piece of sugarcane, Now I have received such great rewards, Among the assembly of gods, My radiance is exceedingly bright.' (66) The Cause of a Woman Reborn in Heaven by Anointing the Buddha's Feet with Fragrance In the past, in the city of Shravasti, there was a woman who was grinding incense on the ground. It happened that the Buddha entered the city. When the woman saw the Buddha's body, she was filled with joy and anointed the Buddha's feet with the incense she had ground. After that, she died and was reborn in the heavens. The fragrance of her body spread far and wide, reaching four thousand miles. She then went to the Hall of Good Dharma. Indra asked her in verse: 'What meritorious deeds did you perform in the past, That your body emits such exquisite fragrance, Reborn in the heavens, Your radiance is like molten gold?' 'I offered the finest fragrance, To the most venerable Buddha, And obtained unparalleled virtue, Reborn in the Thirty-three Heavens, And enjoy great happiness. My body emits various exquisite fragrances, That can be smelled for a hundred yojanas, All who smell the fragrance, Receive great benefits.' At that time, the celestial maiden went to where the World Honored One was. The Buddha preached the Dharma to her, and she attained the state of Srotapanna, then returned to the heavens. The monks asked, 'What meritorious deeds did she perform in the past to be reborn in the heavens with such fragrance?' The Buddha said, 'This celestial maiden, in her past life in the human realm, anointed my feet with fragrance. Because of this cause and condition, she was reborn in the heavens after her death and received this reward.'

---

。」

（六七）須達長者婢歸依三寶生天緣

爾時舍衛國，須達長者，以十萬兩金，僱人使歸依佛。時有一婢，聞長者語，即歸依佛。命終之後，生三十三天，於是往集善法堂上。帝釋以偈而問言：

「汝宿有何福，　　得生於天中， 光明色微妙？　　今為我說之。」

「三界之堅勝，　　能拔生死苦， 三界之真濟，　　斷除三垢結， 我昔歸依佛，　　並及於法僧， 以是因緣故，　　而獲此果報。」

說是偈已，來至佛所，佛為說法，得須陀洹道。比丘問言：「以何業緣，受是果報？」佛言：「昔於人中，歸依佛故，今得生天，值我說法，得須陀洹。」

（六八）貧女從佛乞食生天緣

昔舍衛國城中，有一女人，貧窮困苦，常于道頭，乞索自活。轉轉經久，一切人民，無看視者。佛遇行見，往到其所，從佛乞食，憐愍貧女困餓欲死，即敕阿難，使與其食。時此貧女，得食歡喜，后便命終，生於天上。感佛往恩，來供養佛，佛為說法，得須陀洹。諸比丘問佛言：「今此天女，以何因緣，得生天上？」佛言：「此天女者，昔在人間，困餓垂死，佛使阿難與食，既得食已，心生歡喜。乘是善根，命終生此天宮，重於我所，聞法得道。」

（六九）長者婢為主送食值佛即施獲報生天緣

舍衛國中，有長者子，共諸長者子，遊戲園中。欲去之時，語其家內：「為我送食。」其家於後，遣婢送食。婢到門外，遇見於佛，即以其食，供養如來

現代漢語譯本 （六七）須達長者婢歸依三寶生天緣 當時在舍衛國，須達長者用十萬兩黃金，僱人使他們皈依佛。當時有一個婢女，聽到長者的話，就皈依了佛。她死後，生到了三十三天，於是前往善法堂集會。帝釋用偈語問道： 『你前世有什麼福報，能夠生到天界，光明顏色如此美妙？現在為我說說吧。』 『三界中最堅固殊勝的，能夠拔除生死痛苦，三界中真正的救濟，能夠斷除三垢煩惱。我過去皈依了佛，以及佛法和僧團，因為這個因緣，所以獲得了這樣的果報。』 說完偈語后，她來到佛陀那裡，佛陀為她說法，她證得了須陀洹道。比丘們問道：『她以什麼業緣，受到這樣的果報？』佛陀說：『她過去在人間，因為皈依佛的緣故，現在得以生天，遇到我說法，證得了須陀洹。』 （六八）貧女從佛乞食生天緣 過去在舍衛國城中，有一個女人，貧窮困苦，常常在路邊乞討為生。時間久了，所有的人都不再看顧她。佛陀行走時看見了她，走到她那裡，她向佛陀乞討食物。佛陀憐憫這個貧女飢餓將死，就命令阿難給她食物。當時這個貧女，得到食物后非常歡喜，後來就去世了，生到了天上。她感念佛陀的恩德，前來供養佛陀，佛陀為她說法，她證得了須陀洹。眾比丘問佛陀說：『現在這個天女，以什麼因緣，得以生到天上？』佛陀說：『這個天女，過去在人間，飢餓垂死，佛陀讓阿難給她食物，她得到食物后，心中生起歡喜。憑藉這個善根，她死後生到這個天宮，又在我這裡，聽聞佛法而得道。』 （六九）長者婢為主送食值佛即施獲報生天緣 在舍衛國中，有一個長者的兒子，和眾長者的兒子們，在園中游玩。將要離開時，他告訴家裡：『為我送飯來。』他的家人之後，派婢女送飯。婢女到了門外，遇見了佛陀，就用那份食物，供養了如來。

English version (67) The Story of Sudatta's Servant Girl Reborn in Heaven After Taking Refuge in the Three Jewels At that time, in the country of Shravasti, the elder Sudatta hired people with one hundred thousand gold coins to take refuge in the Buddha. At that time, there was a servant girl who, upon hearing the elder's words, immediately took refuge in the Buddha. After she died, she was reborn in the Trayastrimsha Heaven, and then went to gather in the Hall of Good Dharma. Shakra asked her in verse: 'What merit did you have in your past life, that you were able to be born in heaven, with such radiant and exquisite color? Now, tell me about it.' 'The most solid and superior in the three realms, able to eradicate the suffering of birth and death, the true salvation of the three realms, able to cut off the three defilements. I once took refuge in the Buddha, as well as the Dharma and the Sangha, and because of this cause, I obtained this result.' After reciting the verse, she came to the Buddha. The Buddha preached the Dharma to her, and she attained the path of Srotapanna. The monks asked, 'By what karmic cause did she receive this result?' The Buddha said, 'In her past life, because she took refuge in the Buddha, she was now able to be born in heaven, encounter my preaching, and attain Srotapanna.' (68) The Story of a Poor Woman Reborn in Heaven After Receiving Food from the Buddha In the past, in the city of Shravasti, there was a woman who was poor and destitute, and often begged for a living by the roadside. Over time, no one paid attention to her. The Buddha saw her while walking, went to her, and she begged for food from the Buddha. The Buddha, pitying the poor woman who was starving to death, ordered Ananda to give her food. At that time, this poor woman was very happy to receive the food, and later she died and was reborn in heaven. Feeling grateful for the Buddha's kindness, she came to make offerings to the Buddha. The Buddha preached the Dharma to her, and she attained Srotapanna. The monks asked the Buddha, 'By what cause did this heavenly woman get to be born in heaven?' The Buddha said, 'This heavenly woman, in her past life, was starving to death. The Buddha had Ananda give her food, and after receiving the food, she felt joy in her heart. By virtue of this good root, she was reborn in this heavenly palace after death, and again, through me, she heard the Dharma and attained the path.' (69) The Story of an Elder's Servant Girl Reborn in Heaven After Offering Food to the Buddha In Shravasti, there was an elder's son who was playing in the garden with other elders' sons. When he was about to leave, he told his family, 'Send food for me.' His family later sent a servant girl to deliver the food. When the servant girl arrived at the gate, she met the Buddha, and she offered the food to the Tathagata.

---

。還復歸家，取食更送，亦于路中，見舍利弗、目犍連等，即復與之。第三取食，與長者子。長者子食竟，自來還歸，語其婦言：「今日送食何為極晚？」婦答之言：「今日三過，為君送食，何故遲晚？」便喚婢問：「汝朝三過，取食與誰？」婢時答言：「第一送食，值佛即施；第二送食，見舍利弗、目連等，復以與之；第三取食，始與大家。」大家聞已，極大瞋恚，以杖而打，即時命終，生於天上。初生天時，具作三念，一者自念，我今生在何處？自知生天。二者自念，從何處終？而來生天，知從人道中生於天上。三者自念，乘何等業緣而得生天？知由施食獲此果報。便來佛所，供養恭敬，佛為說法，得須陀洹。比丘問佛：「今此天女，以何因緣，生於天上？」佛言：「本於人中，作長者婢，為長者子送食，值佛如來，即以施佛，大家瞋恚，以杖打殺。乘是業緣，命終生天，又於我所，聞法證道。」

（七〇）長者為佛造講堂獲報生天緣

爾時王舍城，頻婆娑羅王，為佛造作浮圖僧房。有一長者，亦欲為佛作好房屋，不能得地，便於如來經行之處，造一講堂，堂開四門。后時命終，生於天上，乘天宮殿，來供養佛，佛為說法，得須陀洹。比丘問言：「今此天子，以何業緣，得生天宮？」佛言：「本在人中，造佛講堂，由是善因，命終生天。來至我所，感恩供養，重聞說法，獲須陀洹

現代漢語譯本：她又回到家中，取了食物再次送去，也在路上，遇到了舍利弗、目犍連等人，又把食物給了他們。第三次取食物，才給了長者子。長者子吃完后，自己回來，對他的妻子說：『今天送飯為什麼這麼晚？』妻子回答說：『今天我送了三次，給你送飯，為什麼說晚？』便叫來婢女問：『你早上三次，把食物給了誰？』婢女回答說：『第一次送飯，遇到佛就佈施了；第二次送飯，見到舍利弗、目連等人，又給了他們；第三次取食物，才給了主人。』主人聽了，非常生氣，用棍子打她，當即斃命，生到了天上。剛生到天上時，她產生了三個念頭，一是自念，我現在生在何處？自己知道生在天上。二是自念，從何處死？而來生天，知道是從人道中生到天上。三是自念，憑藉什麼業緣而得生天？知道是由於佈施食物獲得了這個果報。便來到佛的住所，供養恭敬，佛為她說法，她證得了須陀洹果。比丘問佛：『現在這個天女，因為什麼因緣，生到天上？』佛說：『她本來在人間，做長者的婢女，為長者子送飯，遇到如來佛，就佈施給了佛，主人很生氣，用棍子打死了她。憑藉這個業緣，死後生到天上，又在我這裡，聽聞佛法證得了道果。』 現代漢語譯本：當時王舍城，頻婆娑羅王，為佛建造佛塔僧房。有一位長者，也想為佛建造好的房屋，但沒有得到土地，便在如來佛經常行走的地方，建造了一座講堂，講堂開了四個門。後來他去世了，生到天上，乘坐天宮殿，來供養佛，佛為他說法，他證得了須陀洹果。比丘問：『現在這位天子，因為什麼業緣，得以生到天宮？』佛說：『他本來在人間，建造佛的講堂，由於這個善因，死後生到天上。來到我這裡，感恩供養，再次聽聞佛法，獲得了須陀洹果。』

English version: She returned home again, took food and sent it again, and also on the way, she met Shariputra, Maudgalyayana, and others, and gave them the food again. The third time she took food, she finally gave it to the elder's son. After the elder's son finished eating, he returned by himself and said to his wife, 'Why was the food delivered so late today?' His wife replied, 'Today I sent it three times, delivering food to you, why do you say it's late?' Then she called the maid and asked, 'Who did you give the food to three times this morning?' The maid replied, 'The first time I sent food, I encountered the Buddha and gave it to him; the second time I sent food, I saw Shariputra, Maudgalyayana, and others, and gave it to them again; the third time I took food, I finally gave it to the master.' The master, upon hearing this, became extremely angry and beat her with a stick, and she died immediately, and was reborn in heaven. When she was first born in heaven, she had three thoughts, first, she thought to herself, where am I born now? She knew she was born in heaven. Second, she thought to herself, from where did I die? And come to be born in heaven, she knew she was born in heaven from the human realm. Third, she thought to herself, by what karmic cause was I born in heaven? She knew it was because of giving food that she obtained this karmic reward. Then she came to the Buddha's place, made offerings and showed respect, the Buddha preached the Dharma for her, and she attained the fruit of Srotapanna. The monks asked the Buddha, 'Now, this heavenly maiden, by what cause and condition, was she born in heaven?' The Buddha said, 'She was originally in the human world, working as a maid for an elder, delivering food for the elder's son, she encountered the Tathagata Buddha, and gave it to the Buddha, the master was very angry, and beat her to death with a stick. By this karmic cause, she died and was born in heaven, and also here with me, she heard the Dharma and attained the fruit of the path.' English version: At that time, in the city of Rajagriha, King Bimbisara built stupas and monasteries for the Buddha. There was an elder who also wanted to build a good house for the Buddha, but he could not obtain land, so he built a lecture hall in the place where the Tathagata Buddha often walked, and the lecture hall had four doors. Later, he passed away and was born in heaven, riding a heavenly palace, he came to make offerings to the Buddha, the Buddha preached the Dharma for him, and he attained the fruit of Srotapanna. The monks asked, 'Now, this heavenly son, by what karmic cause, was he able to be born in the heavenly palace?' The Buddha said, 'He was originally in the human world, building a lecture hall for the Buddha, due to this good cause, he died and was born in heaven. He came to my place, grateful for the offerings, and again heard the Dharma, and obtained the fruit of Srotapanna.'

---

。」

（七一）長者見王造塔亦復造塔獲報生天緣

爾時耆阇崛山南天竺，有一長者，見頻婆娑羅王為佛作好浮圖僧坊，亦請如來，為造浮圖，僧房住處。其後命終生於天上，來至佛所，報恩供養，佛為說法，得須陀洹。比丘問言：「此天子往日，以何因緣，得生天宮？」佛言：「昔在人中，見王起塔，心生隨喜，便請如來，造立浮圖。由此善業，得生天上，又於我所，聞法信悟，證須陀洹。」

（七二）賈客造舍供養佛獲報生天緣

爾時舍衛國，有一賈客，遠行商賈，身死不還。母養其子，其子長大，復欲遠去。祖母語言：「汝父遠去，身死不還，汝莫遠去，當於近處，在市坐肆。」即奉其敕，便於市中，作于估肆，而作念言：「此城人民，悉皆請佛，我今新造舍已，亦當請于如來。」便往請佛。佛來至已，而白佛言：「我以此舍，供養如來，自今已后，入城之時，洗手洗缽，恒向我舍。」其後命終，便生天上，來至佛所，佛為說法，得須陀洹。比丘問言：「此天昔日，以何業因緣，得生天上？」佛言：「本為人時，新作肆舍，請佛著中。乘此善業，今生於天，又於我所，聞法獲報

現代漢語譯本 （七一）長者見國王建造佛塔也跟著建造佛塔，因此獲得投生天界的因緣 當時在耆阇崛山南方的天竺，有一位長者，看到頻婆娑羅王為佛陀建造精美的佛塔和僧房，也請求如來為他建造佛塔和僧房作為住所。他後來去世后投生到天上，來到佛陀所在的地方，報答恩情並進行供養。佛陀為他說法，他證得了須陀洹果位。比丘們問道：『這位天子過去是因為什麼因緣，得以投生到天宮呢？』佛陀說：『他以前在人間時，看到國王建造佛塔，心中生起隨喜之心，便請求如來為他建造佛塔。因為這個善業，他得以投生到天上，又在我這裡聽聞佛法，信解開悟，證得了須陀洹果位。』 （七二）商人建造房屋供養佛陀，因此獲得投生天界的因緣 當時在舍衛國，有一位商人，遠行經商，死在外面沒有回來。他的母親撫養他的兒子長大，兒子長大后，又想遠行。祖母對他說：『你父親遠行，死在外面沒有回來，你不要遠行，應當在近處，在市場上開店。』他聽從了祖母的命令，便在市場中開了店舖，並且心想：『這座城市的人民，都請佛陀來，我現在新造了房屋，也應當請如來來。』於是便去請佛陀。佛陀來到后，他對佛陀說：『我用這所房屋，供養如來，從今以後，您每次進城時，洗手洗缽，都到我的房屋來。』他後來去世后，便投生到天上，來到佛陀所在的地方，佛陀為他說法，他證得了須陀洹果位。比丘們問道：『這位天人過去是因為什麼業因緣，得以投生到天上呢？』佛陀說：『他以前在人間時，新造了店舖房屋，請佛陀住在裡面。憑藉這個善業，他現在投生到天上，又在我這裡聽聞佛法，獲得了果報。』

English version (71) An Elder Sees the King Building a Stupa and Also Builds One, Gaining the Merit to Be Reborn in Heaven At that time, in South India near Mount Gṛdhrakūṭa, there was an elder who, upon seeing King Bimbisāra build beautiful stupas and monasteries for the Buddha, also requested the Tathāgata to build stupas and monasteries as residences. Later, after his death, he was reborn in heaven and came to the Buddha's place to repay his kindness and make offerings. The Buddha preached the Dharma to him, and he attained the state of a Srotāpanna. The monks asked, 'What were the causes and conditions that led this deva to be reborn in the heavenly palace?' The Buddha said, 'In his past life as a human, he saw the king building a stupa and felt joy in his heart, so he requested the Tathāgata to build a stupa for him. Because of this virtuous act, he was reborn in heaven, and by hearing the Dharma from me, he believed and understood, and attained the state of a Srotāpanna.' (72) A Merchant Builds a House and Offers It to the Buddha, Gaining the Merit to Be Reborn in Heaven At that time, in Śrāvastī, there was a merchant who went far away to trade and died without returning. His mother raised his son, and when the son grew up, he also wanted to travel far away. His grandmother said to him, 'Your father went far away and died without returning, you should not go far away, but stay nearby and set up a shop in the market.' He obeyed his grandmother's order and set up a shop in the market, thinking, 'The people of this city all invite the Buddha, and now that I have built a new house, I should also invite the Tathāgata.' So he went to invite the Buddha. When the Buddha arrived, he said to the Buddha, 'I offer this house to the Tathāgata. From now on, whenever you enter the city, please wash your hands and bowl and come to my house.' Later, after his death, he was reborn in heaven and came to the Buddha's place. The Buddha preached the Dharma to him, and he attained the state of a Srotāpanna. The monks asked, 'What were the causes and conditions that led this deva to be reborn in heaven?' The Buddha said, 'In his past life as a human, he built a new shop and invited the Buddha to stay there. Because of this virtuous act, he is now reborn in heaven, and by hearing the Dharma from me, he has received the reward.'

---

。」◎

雜寶藏經卷第六

帝釋問事緣

度阿若憍陳如等說往日緣

差摩釋子患目歸依三寶得眼凈緣

七種施因緣

迦步王國天旱浴佛得雨緣

長者請舍利弗摩訶羅緣

（七三）帝釋問事緣

如是我聞：

一時佛在摩竭提國，王舍城南，有婆羅門聚落，名庵婆羅林，此聚落北，毗提醯山石窟之中。爾時帝釋聞佛在彼，即告槃阇識企犍闥婆王子言：「摩竭提國，婆羅門聚落，名庵婆羅林，此聚落北，有毗提醯山，世尊在中，今與汝等可共詣彼。」槃阇識企犍闥婆王子，答言：「唯然，此事最善。」歡喜樂聞，即挾琉璃琴，從於帝釋，往于佛所。爾時諸天，聞帝釋共犍闥婆王子等，欲往佛所，各自莊嚴，隨從帝釋，于天上沒，即至毗提醯山。

爾時山中，光明照曜，近彼仙人，皆謂火光。帝釋即告犍闥婆王子言：「此處清凈，遠離諸惡，阿練若處，安隱坐禪，當今佛邊，多饒尊勝諸天側塞，滿其左右。我等今者，云何而得奉見世尊？」帝釋即告犍闥婆王子：「汝可為我往向佛所通我等意，欲得覲問。」犍闥婆王子，受教即往，不遠不近，瞻仰尊顏，援琴而彈，使佛得聞，作偈頌曰：

「欲心生戀著，　　如象沒淤泥， 亦如象醉狂，　　非鉤之所制。 譬如阿羅漢，　　戀慕于妙法， 亦如我貪色，　　恭敬禮其父， 由生貴勝處，　　情倍生愛樂

現代漢語譯本 《雜寶藏經》卷第六

帝釋問事因緣

度化阿若憍陳如等，講述往昔因緣

差摩釋子眼患，皈依三寶得眼凈因緣

七種佈施因緣

迦步王國天旱，浴佛得雨因緣

長者請舍利弗、摩訶羅因緣

（七三）帝釋問事因緣

如是我聞：

一時，佛在摩竭提國，王舍城南，有個婆羅門聚落，名叫庵婆羅林。這個聚落的北邊，有毗提醯山，山中有石窟。當時，帝釋天聽到佛在那裡，就告訴槃阇識企犍闥婆王子說：『摩竭提國，有個婆羅門聚落，名叫庵婆羅林，這個聚落的北邊，有毗提醯山，世尊在那裡，現在我們可以一起去拜見他。』槃阇識企犍闥婆王子回答說：『好的，這件事非常好。』他歡喜地聽從，就帶著琉璃琴，跟隨著帝釋天，前往佛所在的地方。當時，諸天聽到帝釋天和犍闥婆王子等要前往佛那裡，各自莊嚴打扮，跟隨帝釋天，從天上消失，立刻到達毗提醯山。

當時，山中光明照耀，附近的仙人都以為是火光。帝釋天就告訴犍闥婆王子說：『這裡清凈，遠離各種邪惡，是適合修行的地方，可以安穩地坐禪。現在佛的身邊，有很多尊貴的天人，擁擠在周圍。我們現在，要怎樣才能拜見世尊呢？』帝釋天就告訴犍闥婆王子：『你可以為我到佛那裡，通報我們的意思，想要覲見請教。』犍闥婆王子接受命令就去了，不遠不近地瞻仰佛的尊容，拿起琴彈奏，讓佛聽到，並作偈頌說：

『慾望之心生起貪戀，就像大象陷入泥潭，也像大象醉酒發狂，不是鉤子所能控制的。譬如阿羅漢，戀慕于微妙的佛法，也像我貪戀美色，恭敬地禮拜我的父親，因為出生在尊貴的地方，情意更加愛戀。』

English version The Miscellaneous Treasure Sutra, Volume 6

The Cause of Indra's Inquiry

Converting Ajnata Kaundinya and others, speaking of past causes

The cause of Cama's disciple's eye disease, taking refuge in the Three Jewels and gaining clear vision

The cause of seven kinds of giving

The cause of rain in the Kingdom of Kapu after bathing the Buddha during a drought

The cause of the elder inviting Sariputra and Mahara

(73) The Cause of Indra's Inquiry

Thus have I heard:

At one time, the Buddha was in the Magadha country, south of Rajagriha, in a Brahmin village called Ambalavana. To the north of this village was Mount Vedehika, with a stone cave. At that time, Indra heard that the Buddha was there, and told the Gandharva prince Pancasikha, 'In the Magadha country, there is a Brahmin village called Ambalavana. To the north of this village is Mount Vedehika, where the World Honored One is. Now we can go together to pay our respects.' The Gandharva prince Pancasikha replied, 'Yes, this is excellent.' He happily agreed, and taking his crystal lute, followed Indra to the place where the Buddha was. At that time, the devas heard that Indra and the Gandharva prince were going to the Buddha, and each adorned themselves, following Indra, disappearing from the heavens and immediately arriving at Mount Vedehika.

At that time, the mountain was illuminated with light, and the nearby hermits thought it was fire. Indra then told the Gandharva prince, 'This place is pure, far from all evil, a place suitable for practice, where one can sit in meditation peacefully. Now, there are many noble devas around the Buddha, crowding around him. How can we now see the World Honored One?' Indra then told the Gandharva prince, 'You can go to the Buddha for me, convey our intentions, and ask to meet and inquire.' The Gandharva prince accepted the order and went, not too far and not too near, gazing at the Buddha's dignified face. He picked up his lute and played, so that the Buddha could hear, and composed a verse saying:

'The mind of desire arises with craving, like an elephant sinking in mud, also like an elephant drunk and mad, not controlled by a hook. Like an Arhat, who yearns for the wonderful Dharma, so do I crave beauty, respectfully bowing to my father, because I was born in a noble place, my affection is even more intense.'

---

。

「極能生長我之愛，　　如似熱汗遇涼風， 亦如極渴得冷飲，　　汝之容體甚可嬉， 猶如羅漢愛樂法，　　亦如病者得好藥， 如彼饑者得美食，　　疾以清涼滅我熱， 今我貪尚欲馳奔，　　如捉我心不得去。」

佛言：「善哉！般阇識企！今作此聲，絃管相諧，汝于近遠而造歌頌。」即白佛言：「我于往時，遇一賢女，名修利婆折斯，是犍闥婆王珍浮樓女。摩多羅天子，名識騫稚，先求彼女，我時悅愛，即于其所而說斯偈，我今佛前，重說本偈。」帝釋念言：「佛以從定覺，今與般阇識企言說。」帝釋復語企言：「汝今稱我名，頂禮佛足，問訊世尊：『少病少惱，起居輕利，飲食調適，氣力安樂，無諸惡不？安樂住不？』」即報言語。受帝釋教，重詣佛所，稱帝釋名，即禮佛足，以帝釋語，問訊世尊。佛言：「帝釋及諸天，皆安樂不？」重白佛言：「世尊！帝釋及三十三天，欲得見佛，聽來見不？」佛言：「今正是時。」

帝釋及三十三天，聞佛教已，即至佛所，頂禮佛足，在一面立，白佛言：「世尊！當何處坐？」佛言：「坐此座上。」白佛言：「此窟極小，天眾極多。」作是語已，見石窟廣博，佛威神力，多所容受。帝釋即禮佛足，在前而坐，白佛言：「我于長夜，常欲見佛，欲得聞法。我于往時佛在舍衛國，入火光三昧，當於爾時，有毗沙門侍女，名步阇拔提，步阇拔提，合掌向佛，我時語彼毗沙門侍女言：『佛今在定，我不敢亂，為我頂禮世尊之足，稱我問訊

現代漢語譯本 『我的愛如烈火般生長，像熱汗遇到涼風一樣，也像極度口渴時喝到冷飲。你的容貌如此令人愉悅，就像羅漢喜愛佛法，也像病人得到良藥，如同飢餓的人得到美食。你迅速用清涼熄滅我的熱烈，現在我貪婪地想要奔向你，彷彿我的心被你捉住無法離去。』 佛陀說：『好啊！般阇識企！你現在所作的歌聲，絃樂與歌聲和諧相配，你無論在近處還是遠處都能創作歌頌。』般阇識企立即對佛陀說：『我過去曾遇到一位賢淑的女子，名叫修利婆折斯，她是犍闥婆王珍浮樓的女兒。摩多羅天子，名叫識騫稚，先向她求婚，我當時愛慕她，就在她面前說了這首偈語。我現在在佛陀面前，再次說出這首偈語。』帝釋天心想：『佛陀已經從禪定中醒來，現在正在和般阇識企說話。』帝釋天又對般阇識企說：『你現在稱呼我的名字，頂禮佛陀的腳，問候世尊：『少病少惱，起居輕便，飲食調和，氣力安樂，沒有各種不適嗎？安樂地居住嗎？』』般阇識企立即回答說。接受了帝釋天的教誨，再次來到佛陀面前，稱呼帝釋天的名字，頂禮佛陀的腳，用帝釋天的話問候世尊。佛陀說：『帝釋天和諸天都安樂嗎？』般阇識企再次對佛陀說：『世尊！帝釋天和三十三天都想見佛，可以讓他們來見您嗎？』佛陀說：『現在正是時候。』 帝釋天和三十三天，聽到佛陀的教誨后，立即來到佛陀面前，頂禮佛陀的腳，站在一旁，對佛陀說：『世尊！我們應該坐在哪裡？』佛陀說：『坐在這個座位上。』他們說：『這個石窟非常小，天眾非常多。』說完這話，他們看到石窟變得寬廣，這是佛陀的威神之力，可以容納很多人。帝釋天立即頂禮佛陀的腳，坐在前面，對佛陀說：『我長久以來，一直想見佛陀，想聽聞佛法。我過去在舍衛國時，佛陀進入火光三昧，當時，有一位毗沙門天王的侍女，名叫步阇拔提，步阇拔提合掌向佛陀，我當時對那位毗沙門天王的侍女說：『佛陀現在正在禪定中，我不敢打擾，請你替我頂禮世尊的腳，並代我問候。』

English version 'My love grows intensely, like hot sweat meeting a cool breeze, or like extreme thirst being quenched by a cold drink. Your appearance is so delightful, like an Arhat loving the Dharma, or like a sick person receiving good medicine, like a hungry person getting delicious food. You quickly extinguish my heat with coolness, now I greedily desire to rush towards you, as if my heart is captured by you and cannot leave.' The Buddha said, 'Excellent! Pañcaśikha! The sound you have made now, the strings and song are in harmony, you can create hymns whether near or far.' Pañcaśikha immediately said to the Buddha, 'In the past, I met a virtuous woman named Suriyavarcas, the daughter of the Gandharva King Timbarū. The son of Matali, named Śikhaṇḍi, first sought her hand in marriage. I was in love with her at that time, and I spoke this verse in her presence. Now, in front of the Buddha, I repeat this verse.' Indra thought, 'The Buddha has awakened from meditation, and is now speaking with Pañcaśikha.' Indra then said to Pañcaśikha, 'Now, call out my name, bow at the Buddha's feet, and ask the World Honored One: 'Are you free from illness and trouble, is your daily life easy, is your diet balanced, is your strength and peace good, are there no discomforts? Are you dwelling in peace?'' Pañcaśikha immediately replied. Having received Indra's instruction, he went to the Buddha again, called out Indra's name, bowed at the Buddha's feet, and used Indra's words to greet the World Honored One. The Buddha said, 'Are Indra and the gods all at peace?' Pañcaśikha again said to the Buddha, 'World Honored One! Indra and the Thirty-three Gods all wish to see the Buddha, may they come to see you?' The Buddha said, 'Now is the right time.' Indra and the Thirty-three Gods, having heard the Buddha's teaching, immediately came to the Buddha, bowed at the Buddha's feet, and stood to one side, saying to the Buddha, 'World Honored One! Where should we sit?' The Buddha said, 'Sit on this seat.' They said, 'This cave is very small, and there are many gods.' After saying this, they saw the cave become vast, this was the Buddha's divine power, which could accommodate many people. Indra immediately bowed at the Buddha's feet, sat in front, and said to the Buddha, 'For a long time, I have wanted to see the Buddha, and to hear the Dharma. In the past, when the Buddha was in Śrāvastī, he entered the Samadhi of Fiery Light. At that time, there was a handmaiden of the Vaisravana King, named Bhūjāvatī. Bhūjāvatī joined her palms towards the Buddha, and I said to that handmaiden of the Vaisravana King, 'The Buddha is now in meditation, I dare not disturb him, please bow at the feet of the World Honored One for me, and convey my greetings.'

---

。』彼女以帝釋語，禮拜問訊。」佛語帝釋言：「我于爾時，聞汝輩聲，不久從定而起。」

帝釋白佛言：「我昔從宿舊所聞，如來、阿羅訶、三藐三佛陀出現世間，諸天眾增長，阿須倫眾減少。今日我親自生天，諸天眾增長，阿須倫減少。我今見佛弟子得生天上者，三事勝於諸天，壽命勝，光色勝，名勝。時具毗耶寶女，生忉利天，先是佛弟子，為帝釋作子，名渠或天子。復有三比丘，于佛前修行梵行，心未離欲，身壞命終，生𠃵闥婆家，日日三時，為諸天作使。渠或天子見是三人而作給使。即言：『我心不憘不忍，我昔先在於人中時，而彼三人，恒至我家，受我供養，今日為諸天給使。我不忍見。此三天者，本是佛之聲聞弟子，我本為人時，受我恭敬供養飲食衣服，今日下賤，汝等從佛口聞法，為佛所開解，云何生此鄙陋之處？我先奉事供養于汝，而我從佛，聞法修施，我信因緣，故今為帝釋子，有大威德，勢力自在，諸天皆名我為渠或。汝得佛勝法，云何不能勤心修行，生此賤處？我今不忍見此惡事，如是之事，我不喜見。云何同一法中，生此下賤？是佛弟子，所不應生處。』渠或天子，作是譏論，此三人等，深自慚愧，生厭惡心，合掌語渠或言：『如天子所說，實是我過，今當除斷如此欲惡。』即勤精進，修于定慧。三人念瞿曇之法，見欲過患，即斷欲結，譬如大象絕於羈靽，斷其貪慾，亦復如是

『她用帝釋天的語言，行禮問候。』佛陀對帝釋天說：『我那時，聽到你們的聲音，不久就從禪定中起來了。』 帝釋天對佛陀說：『我過去從前輩那裡聽說，如來、阿羅漢、三藐三佛陀出現在世間，諸天眾就會增長，阿修羅眾就會減少。今天我親自生到天上，諸天眾增長，阿修羅減少。我現在看到佛的弟子往生到天上的，有三件事勝過諸天，壽命勝，光色勝，名聲勝。當時具毗耶寶女，生到忉利天，她先前是佛的弟子，成為帝釋天的兒子，名叫渠或天子。又有三位比丘，在佛前修行梵行，心沒有離開慾望，身壞命終，生到乾闥婆家，每天三次，為諸天做使喚。渠或天子看到這三人做使喚。就說：『我心裡不高興也不忍心，我以前在人間的時候，這三人常常到我家，接受我的供養，今天卻為諸天做使喚。我不忍心看到。這三天人，本來是佛的聲聞弟子，我以前在人間時，接受我的恭敬供養飲食衣服，今天，你們從佛那裡聽聞佛法，被佛開解，怎麼會生到這種卑賤的地方？我先前奉事供養你們，而我從佛那裡，聽聞佛法修行佈施，我相信因緣，所以現在成為帝釋天的兒子，有很大的威德，勢力自在，諸天都稱我為渠或。你們得到佛的殊勝佛法，怎麼不能勤奮修行，生到這種低賤的地方？我現在不忍心看到這種惡事，這樣的事情，我不喜歡看到。怎麼在同一個佛法中，生到這種？這是佛的弟子，不應該生到的地方。』渠或天子，這樣譏諷他們，這三人等，深感慚愧，生起厭惡之心，合掌對渠或說：『如天子所說，確實是我們的過錯，現在應當斷除這樣的慾望和惡行。』隨即勤奮精進，修習禪定和智慧。三人憶念瞿曇的佛法，看到慾望的過患，就斷除了慾望的束縛，譬如大象掙脫了韁繩，斷除貪慾，也是這樣。

'She, using the language of the Devas, bowed and inquired.' The Buddha said to Sakra, 'At that time, I heard your voices, and soon arose from samadhi.' Sakra said to the Buddha, 'I have heard from elders that when a Tathagata, Arhat, Samyaksambuddha appears in the world, the Deva hosts increase, and the Asura hosts decrease. Today, I myself have been born in the heavens, the Deva hosts increase, and the Asuras decrease. Now I see that the disciples of the Buddha who are born in the heavens surpass the Devas in three ways: in lifespan, in radiance, and in reputation. At that time, the maiden of Vaisali, having been a disciple of the Buddha, was born in the Trayastrimsa heaven and became the son of Sakra, named Kuru or Deva-putra. Furthermore, there were three Bhikkhus who practiced the Brahma-faring before the Buddha, their minds not yet free from desire, and upon the destruction of their bodies, they were born into the Gandharva family, and three times a day, they served the Devas. Kuru Deva-putra saw these three serving. He said, 'My heart is neither pleased nor tolerant. When I was in the human realm, these three often came to my house and received my offerings, but today they are serving the Devas. I cannot bear to see this. These three were originally disciples of the Buddha, and when I was a human, they received my respectful offerings of food and clothing, but today , you heard the Dharma from the Buddha's mouth, and were enlightened by the Buddha, how could you be born in such a lowly place? I previously served and offered to you, and I, having heard the Dharma from the Buddha and practiced giving, believe in causality, and therefore I am now the son of Sakra, with great power and authority, and all the Devas call me Kuru. You obtained the Buddha's superior Dharma, how could you not diligently practice and be born in this lowly place? I cannot bear to see this evil thing, such a thing, I do not like to see. How can those in the same Dharma be born in such a ? This is a place where the Buddha's disciples should not be born.' Kuru Deva-putra, having made these criticisms, these three felt deep shame, and generated a sense of disgust, and with palms joined, they said to Kuru, 'As the Deva-putra has said, it is indeed our fault, and now we shall cut off such desires and evils.' Immediately, they diligently practiced, cultivating samadhi and wisdom. The three, remembering the Dharma of Gautama, saw the faults of desire, and cut off the bonds of desire, just as an elephant breaks free from its fetters, they cut off their greed, and so it was.

---

。帝釋並一商那天，及余諸天眾，護世四天王，皆來就此座，此三斷欲者，即于諸天前，飛騰虛空中。」

帝釋白佛言：「此三人為得何法，能作此種種神變？來見世尊，欲問彼所得。」

佛言：「此三人，既舍彼處，得生於梵世。」

「唯愿世尊！為我說彼生梵天法。」

「善哉賢帝釋！分別問所疑。」時佛作是念：「帝釋無諂偽，真實問所疑，不為惱亂我，若汝之所問，我當分別說。」

帝釋問佛：「是何結使，能繫縛人、天、龍、夜叉、乾闥婆、阿修、羅迦樓羅、摩睺羅伽？」

佛時答曰：「貪嫉二結使，繫縛人、天、阿修羅、乾闥婆等，並與一切類，皆為貪嫉自縛。」

「此事實爾。天中天！貪嫉因緣，能縛一切，我今從佛聞解此義，疑網即除。」深生歡喜，更問余義：「貪嫉因何而生？何因何緣，得生貪嫉？何因緣生？何因緣滅？」

「憍尸迦！貪嫉因憎愛生，憎愛為緣，有憎愛必有貪嫉，無憎愛貪嫉則滅。」

「實爾，天中天！我今從佛聞解此義，疑網即除。」深生歡喜，更問余義：「愛憎何因緣生？何因緣滅？」

答言：「愛憎從欲而生，無慾則滅。」

「實爾，天中天！我從佛聞信解此義，疑網即除。」深生歡喜，更問余義：「欲從何因生？何緣增長？云何得滅？」

佛言：「欲因覺生，緣覺觀增長，有覺觀則有欲，無覺觀欲則滅。」

「實爾，天中天！我今從佛聞解此義，疑網即除

現代漢語譯本：帝釋天和一眾天神，以及其餘諸天眾，還有護世四天王，都來到這個座位前。這三位斷除慾望的人，就在諸天面前，飛騰到虛空中。 帝釋天對佛說：『這三人得到了什麼法，能做出如此種種的神奇變化？他們來見世尊，是想請教他們所得到的法。』 佛說：『這三人，已經捨棄了那個地方，得以往生到梵天世界。』 『唯愿世尊！為我講說他們往生梵天的方法。』 『好啊，賢明的帝釋！分別詢問你所疑惑的。』這時佛心想：『帝釋沒有虛偽，真實地詢問他所疑惑的，不是爲了擾亂我，如果他有所問，我應當分別解說。』 帝釋問佛：『是什麼樣的結使，能夠束縛人、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、摩睺羅伽？』 佛當時回答說：『貪和嫉妒這兩種結使，束縛著人、天、阿修羅、乾闥婆等，以及一切眾生，都被貪和嫉妒自我束縛。』 『事實確實如此。天中天！貪嫉的因緣，能夠束縛一切，我今天從佛這裡聽聞並理解了這個道理，疑惑的網立刻消除了。』他深深地感到歡喜，又問了其他道理：『貪嫉因何而生？因什麼原因，什麼緣故，會產生貪嫉？因什麼原因產生？因什麼原因滅除？』 『憍尸迦！貪嫉因憎恨和愛戀而生，憎恨和愛戀是它的緣由，有憎恨和愛戀就必定有貪嫉，沒有憎恨和愛戀，貪嫉就會滅除。』 『確實如此，天中天！我今天從佛這裡聽聞並理解了這個道理，疑惑的網立刻消除了。』他深深地感到歡喜，又問了其他道理：『愛和憎恨因什麼緣由而生？因什麼緣由而滅除？』 佛回答說：『愛和憎恨從慾望而生，沒有慾望就會滅除。』 『確實如此，天中天！我從佛這裡聽聞並相信理解了這個道理，疑惑的網立刻消除了。』他深深地感到歡喜，又問了其他道理：『慾望從什麼原因產生？因什麼緣故增長？如何才能滅除？』 佛說：『慾望因覺觀而生，因覺觀的觀察而增長，有覺觀就有慾望，沒有覺觀慾望就會滅除。』 『確實如此，天中天！我今天從佛這裡聽聞並理解了這個道理，疑惑的網立刻消除了。』

English version: Indra, along with one merchant that day, and the rest of the heavenly hosts, as well as the Four Heavenly Kings who protect the world, all came to this seat. These three who have severed desires, right in front of the heavenly beings, flew up into the empty sky. Indra said to the Buddha, 'What Dharma did these three attain, that they can perform such various miraculous transformations? They have come to see the World Honored One, wishing to inquire about what they have attained.' The Buddha said, 'These three, having left that place, have been reborn in the Brahma world.' 'May the World Honored One! Please explain to me the Dharma by which they were reborn in the Brahma heaven.' 'Good, wise Indra! Ask separately about what you doubt.' At that time, the Buddha thought, 'Indra is without deceit, truthfully asking about what he doubts, not to disturb me. If he asks, I shall explain separately.' Indra asked the Buddha, 'What kind of fetters can bind humans, gods, dragons, yakshas, gandharvas, asuras, garudas, and mahoragas?' The Buddha then answered, 'The two fetters of greed and jealousy bind humans, gods, asuras, gandharvas, and all beings, all are bound by their own greed and jealousy.' 'Indeed, this is the truth. Oh, God of Gods! The causes of greed and jealousy can bind everything. Today, I have heard and understood this meaning from the Buddha, and the net of doubt is immediately removed.' He felt deep joy and asked about other meanings: 'What causes greed and jealousy to arise? What cause, what condition, gives rise to greed and jealousy? What cause makes it arise? What cause makes it cease?' 'Kausika! Greed and jealousy arise from hatred and love. Hatred and love are the conditions. Where there is hatred and love, there must be greed and jealousy. Where there is no hatred and love, greed and jealousy cease.' 'Indeed, this is the truth, Oh, God of Gods! Today, I have heard and understood this meaning from the Buddha, and the net of doubt is immediately removed.' He felt deep joy and asked about other meanings: 'What causes love and hatred to arise? What causes them to cease?' The Buddha answered, 'Love and hatred arise from desire. Where there is no desire, they cease.' 'Indeed, this is the truth, Oh, God of Gods! I have heard from the Buddha and believed and understood this meaning, and the net of doubt is immediately removed.' He felt deep joy and asked about other meanings: 'What causes desire to arise? What causes it to grow? How can it be extinguished?' The Buddha said, 'Desire arises from perception. It grows through the observation of perception. Where there is perception, there is desire. Where there is no perception, desire ceases.' 'Indeed, this is the truth, Oh, God of Gods! Today, I have heard and understood this meaning from the Buddha, and the net of doubt is immediately removed.'

---

。」深生歡喜，更問余義：「覺觀因何而生？何緣增長？云何而滅？」

「覺觀從調戲生，緣調戲增長，無調戲覺觀則滅。」

「實爾，天中天！我今從佛聞解此義，疑網即除。」深生歡喜，更問余義：「調戲因何生長？云何而滅調戲？」

佛告憍尸迦：「欲滅調戲，當修八正道，正見、正業、正語、正命、正方便、正思惟、正念、正定。」

帝釋聞已，白佛言：「實爾，天中天！調戲實由八正道而滅，我今從佛得聞此義，疑網即除。」帝釋歡喜，復問余義：「欲滅調戲，能修八正道，此八正道，比丘復因何法而得增長？」

佛言：「復有三法：一者欲，二者正勤，三者多習攝心。」

帝釋言：「實爾，天中天！我等聞此義，疑網即除。比丘能修行正道分，實自因此三事增長。」聞已歡喜，帝釋復問：「比丘欲滅調戲，當學幾法？」

佛言：「當學三法。當學增盛戒心，當學增盛定心，當學增盛智慧心。」

帝釋聞已：「實爾，天中天！我聞此義，疑網得除。」踴躍歡喜，復問余義：「欲滅調戲，當解幾義我聞？」

佛言：「當解六義，一眼識色，二耳識聲，三鼻識香，四舌識味，五身識細滑，六意識諸法。」

帝釋聞已：「實爾，天中天！我聞此義，疑網得除。」歡喜踴躍，復問余義：「一切眾生，皆同一貪一欲一向一趣。」

佛言：「帝釋！一切眾生，亦不一貪一欲一向一趣，眾生無量，世界無量，意欲趣向，殊別不同，各執所見

『深感歡喜，又問其他含義：』覺』和』觀』因何而生？因何增長？又如何滅除？』 『覺』和』觀』從』調戲』產生，因』調戲』而增長，沒有』調戲』，』覺』和』觀』就會滅除。』 『確實如此，天中天！我今天從佛陀這裡聽聞理解了這個道理，疑惑立刻消除了。』深感歡喜，又問其他含義：』調戲』因何而生？又如何滅除』調戲』？』 佛陀告訴憍尸迦：』想要滅除』調戲』，應當修習八正道，即正見、正業、正語、正命、正方便、正思惟、正念、正定。』 帝釋聽后，對佛陀說：』確實如此，天中天！』調戲』確實是由八正道而滅除的，我今天從佛陀這裡聽聞理解了這個道理，疑惑立刻消除了。』帝釋歡喜，又問其他含義：』想要滅除』調戲』，能夠修習八正道，這八正道，比丘又因何法而得以增長？』 佛陀說：』還有三種方法：一是』欲』，二是』正勤』，三是』多習攝心』。』 帝釋說：』確實如此，天中天！我們聽聞了這個道理，疑惑立刻消除了。比丘能夠修行正道，確實是因此三件事而增長。』聽后歡喜，帝釋又問：』比丘想要滅除』調戲』，應當學習幾種方法？』 佛陀說：』應當學習三種方法。應當學習增長戒心，應當學習增長定心，應當學習增長智慧心。』 帝釋聽后說：』確實如此，天中天！我聽聞了這個道理，疑惑得以消除。』歡欣鼓舞，又問其他含義：』想要滅除』調戲』，應當理解幾種含義？我聽聞。』 佛陀說：』應當理解六種含義，即眼識色，耳識聲，鼻識香，舌識味，身識細滑，意識諸法。』 帝釋聽后說：』確實如此，天中天！我聽聞了這個道理，疑惑得以消除。』歡喜踴躍，又問其他含義：』一切眾生，都具有相同的貪慾、慾望、趨向和目標嗎？』 佛陀說：』帝釋！一切眾生，並非都具有相同的貪慾、慾望、趨向和目標，眾生無量，世界無量，意欲趨向，各不相同，各自執著自己的見解。』

'Deeply pleased, he further inquired about other meanings: 'From what do 'perception' and 'observation' arise? How do they grow? And how do they cease?' 'Perception' and 'observation' arise from 'frivolity', grow because of 'frivolity', and cease when there is no 'frivolity'.' 'Indeed, O Blessed One! Having heard and understood this meaning from the Buddha today, my doubts are immediately dispelled.' Deeply pleased, he further inquired about other meanings: 'From what does 'frivolity' arise? And how does 'frivolity' cease?' The Buddha told Kausika: 'To cease 'frivolity', one should practice the Eightfold Path, namely, Right View, Right Action, Right Speech, Right Livelihood, Right Effort, Right Thought, Right Mindfulness, and Right Concentration.' Upon hearing this, Sakra said to the Buddha: 'Indeed, O Blessed One! 'Frivolity' is indeed ceased by the Eightfold Path. Having heard and understood this meaning from the Buddha today, my doubts are immediately dispelled.' Sakra was pleased and further inquired about other meanings: 'To cease 'frivolity', one can practice the Eightfold Path. By what means do these eight aspects of the path grow for a bhikkhu?' The Buddha said: 'There are three more means: first, 'desire'; second, 'right diligence'; and third, 'frequent practice of mind control'.' Sakra said: 'Indeed, O Blessed One! Having heard this meaning, our doubts are immediately dispelled. A bhikkhu who practices the path indeed grows through these three things.' Pleased upon hearing this, Sakra further asked: 'How many things should a bhikkhu learn to cease 'frivolity'?' The Buddha said: 'One should learn three things. One should learn to increase moral discipline, one should learn to increase concentration, and one should learn to increase wisdom.' Upon hearing this, Sakra said: 'Indeed, O Blessed One! Having heard this meaning, my doubts are dispelled.' Elated and pleased, he further inquired about other meanings: 'To cease 'frivolity', how many meanings should I understand?' The Buddha said: 'One should understand six meanings, namely, eye consciousness of form, ear consciousness of sound, nose consciousness of smell, tongue consciousness of taste, body consciousness of touch, and mind consciousness of phenomena.' Upon hearing this, Sakra said: 'Indeed, O Blessed One! Having heard this meaning, my doubts are dispelled.' Joyful and elated, he further inquired about other meanings: 'Do all beings have the same greed, desire, inclination, and goal?' The Buddha said: 'Sakra! All beings do not have the same greed, desire, inclination, and goal. Beings are countless, worlds are countless, and their intentions and inclinations are different, each clinging to their own views.'

---

。」

帝釋聞已：「實爾，天中天！我聞此義，疑網得除。」歡喜踴躍，更問余義：「一切沙門婆羅門，盡得一究竟不？得一無垢不？得一究竟梵行不？」

佛言：「一切沙門婆羅門，不能盡得一究竟一無垢，亦不得一究竟梵行。若有沙門婆羅門，得無上斷滅愛結解脫，得政解脫者，此乃盡得一究竟一無垢一究竟梵行。」

「如佛所說，無上斷滅愛結解脫，得正解脫者，此乃盡得一究竟一無垢一究竟梵行。今從佛聞便解此義，得了此法，得度疑彼岸，得拔諸見毒箭，已除我見，心不退轉。」

說是經時，帝釋及八萬四千諸天，遠塵離垢，得法眼凈。

佛言：「憍尸迦！汝頗曾以此問，問沙門婆羅門不？」

「世尊！我憶昔時，曾共諸天，集善法堂，問于諸天有佛出世未？諸天各言：『未有佛出。』諸天聞佛未出於世，各自罷散，諸大威德天，福盡命終。我時恐怖，見有沙門婆羅門在閑靜處，便到其所，彼沙門婆羅門，問我是誰？我言：『是帝釋。』我不禮彼，彼逆禮我。我亦未問彼，彼問於我。知其無智，是故我不歸依于彼。我今從此歸依于佛，為佛弟子。」即說偈言：

「我先常懷疑，　　意想不滿足， 長夜求智者，　　分別如是疑。 推覓于如來，　　見諸閑靜處， 沙門婆羅門，　　意謂是世尊。 即往到其所，　　禮敬而問訊， 我作是問言：　　『云何修正道？』 彼諸沙門等，　　不解道非道， 我今睹世尊，　　疑網悉皆斷

現代漢語譯本：帝釋聽后說：『確實如此，天中之天！我聽聞此義，心中的疑惑都消除了。』他歡喜雀躍，又問了其他含義：『一切沙門和婆羅門，都能達到究竟的境界嗎？都能達到無垢的境界嗎？都能達到究竟的梵行嗎？』 佛說：『一切沙門和婆羅門，不能都達到究竟的境界，不能都達到無垢的境界，也不能都達到究竟的梵行。如果有的沙門或婆羅門，能夠達到無上斷滅愛慾的解脫，獲得真正的解脫，這才是真正達到究竟的境界、無垢的境界和究竟的梵行。』 『正如佛所說，能夠達到無上斷滅愛慾的解脫，獲得真正解脫的人，才是真正達到究竟的境界、無垢的境界和究竟的梵行。我現在從佛這裡聽聞，就理解了這個道理，獲得了這個法，度過了疑惑的彼岸，拔除了各種見解的毒箭，已經消除了我見，內心不再退轉。』 在佛說這部經的時候，帝釋和八萬四千諸天，遠離了塵垢，獲得了清凈的法眼。 佛說：『憍尸迦！你曾經用這些問題，問過其他的沙門和婆羅門嗎？』 『世尊！我記得以前，曾經和諸天一起，聚集在善法堂，詢問諸天是否有佛出世。諸天都說：『沒有佛出世。』諸天聽說沒有佛出世，就各自散去，那些有大威德的天人，福報盡了就命終了。我當時很恐懼，看到有沙門和婆羅門在安靜的地方，就去到他們那裡。那些沙門和婆羅門問我是誰？我說：『我是帝釋。』我沒有向他們行禮，他們反而向我行禮。我也沒有問他們，他們卻問我。我知道他們沒有智慧，所以我不歸依他們。我現在從此歸依于佛，成為佛的弟子。』他隨即說了偈語： 『我以前常常懷疑，心中想法不滿足，長夜裡尋求智者，分辨這些疑惑。我尋找如來，看到那些安靜的地方，有沙門和婆羅門，以為他們是世尊。就去到他們那裡，行禮問候，我這樣問他們：『如何修正道？』那些沙門等，不理解道和非道，我現在見到世尊，心中的疑惑都消除了。』

English version: Śakra, having heard this, said: 'Indeed, O Lord of Gods! Having heard this meaning, my net of doubts has been removed.' Rejoicing and elated, he further inquired: 'Do all Śramaṇas and Brahmins attain one ultimate state? Do they attain one stainless state? Do they attain one ultimate holy life?' The Buddha said: 'Not all Śramaṇas and Brahmins attain one ultimate state, nor do they attain one stainless state, nor do they attain one ultimate holy life. If there are Śramaṇas or Brahmins who attain the supreme cessation of the bonds of craving, and attain true liberation, then they have truly attained one ultimate state, one stainless state, and one ultimate holy life.' 'As the Buddha has said, those who attain the supreme cessation of the bonds of craving and attain true liberation, they have truly attained one ultimate state, one stainless state, and one ultimate holy life. Now, having heard this from the Buddha, I understand this meaning, have attained this Dharma, have crossed the shore of doubt, have pulled out the poisonous arrows of various views, have removed the view of self, and my mind will not regress.' While the Buddha was speaking this discourse, Śakra and eighty-four thousand devas, far from dust and defilement, attained the pure Dharma eye. The Buddha said: 'Kauśika! Have you ever asked these questions to other Śramaṇas and Brahmins?' 'O Lord! I remember that in the past, I gathered with the devas in the Hall of Good Dharma, and asked the devas if a Buddha had appeared in the world. The devas all said: 'No Buddha has appeared.' When the devas heard that no Buddha had appeared, they dispersed, and those devas of great power and virtue, their blessings exhausted, passed away. At that time, I was terrified, and seeing Śramaṇas and Brahmins in quiet places, I went to them. Those Śramaṇas and Brahmins asked me who I was? I said: 'I am Śakra.' I did not bow to them, but they bowed to me. I did not ask them, but they asked me. Knowing that they had no wisdom, I did not take refuge in them. Now, I take refuge in the Buddha, and become a disciple of the Buddha.' He then spoke these verses: 'I used to doubt often, my thoughts were not satisfied, for long nights I sought the wise, distinguishing these doubts. I searched for the Tathāgata, and seeing those quiet places, with Śramaṇas and Brahmins, I thought they were the Lord of the World. I went to them, bowed and greeted them, and I asked them: 'How does one cultivate the right path?' Those Śramaṇas and others, did not understand the path and the non-path, now I see the Lord of the World, and my net of doubts has been completely cut off.'

---

。 今日便有佛，　　世間大論師， 破壞降魔怨，　　盡煩惱最勝。 世尊出於世，　　希有無與等， 于諸天梵眾，　　無有如佛者。

「世尊！我得須陀洹。婆伽婆！我得須陀洹。」

世尊告言：「善哉，善哉！憍尸迦！若汝不放逸，當得斯陀含。」佛語帝釋：「汝於何處得是不壞信？」帝釋白言：「我於是處世尊邊得，我即於此更得天壽命，唯愿覺了憶持此事。」帝釋言：「世尊！我今作是念：『得生人中豪貴之處，眾事備足。即于其中，舍俗出家趣向聖道，若得涅槃，甚為大好；若不得者，生凈居天。』」爾時帝釋，集諸天眾，尋即告言：「我於三時，供養梵天，自今已后，止不為此，當於三時，供養世尊。」

爾時帝釋告般阇識企乾闥婆子言：「汝今於我，其恩甚重，汝能覺悟佛世尊故，使我得見聞于深法。我還天上，當以珍浮樓女賢修利婆折斯，為汝作妻，復當使卿代其父處，作乾闥婆王。」

爾時帝釋，將諸天眾，繞佛三匝，卻行而去，至於靜處，皆三稱言南無佛陀，便還天上。

帝釋去不久，梵天王作是念言：「帝釋已去，我今當往至佛所。」如似壯士屈申臂頃，即至佛所，禮佛足已，在一面坐，梵天光明遍照毗提醯山。爾時梵天，即說偈言：

「多所利益，　　顯現此義，　　舍脂彼地， 磨伽婆，　　周匝皆賢，　　能作問難，　　娑 䓾婆。」

重說帝釋所問，即還天上。

佛于晨朝，告諸比丘言：「梵天王，昨日來至我所，說上偈已，即還天上

現代漢語譯本：今日便有佛，世間偉大的導師，摧毀降伏魔怨，徹底消除煩惱最為殊勝。世尊降生於世，稀有無比，無與倫比，在諸天梵眾中，沒有能與佛陀相比的。『世尊！我證得了須陀洹果。婆伽婆！我證得了須陀洹果。』世尊說道：『好啊，好啊！憍尸迦！如果你不放逸，將會證得斯陀含果。』佛陀問帝釋：『你在哪裡獲得了這不壞的信心？』帝釋回答說：『我是在世尊這裡獲得的，我因此又獲得了天上的壽命，希望您能記住這件事。』帝釋說：『世尊！我現在這樣想：『如果能出生在人間富貴之家，一切條件都具備。就在那裡，捨棄世俗出家修行，追求聖道，如果能證得涅槃，那就太好了；如果不能，就往生到凈居天。』當時，帝釋召集諸天眾，隨即告訴他們：『我過去在三個時辰供養梵天，從今以後，停止這樣做，應當在三個時辰供養世尊。』當時，帝釋告訴乾闥婆子般阇識企：『你對我恩情深重，因為你能使我覺悟佛世尊，使我得以聽聞深奧的佛法。我回到天上，將把珍浮樓女賢修利婆折斯許配給你為妻，並且讓你代替你父親的位置，成為乾闥婆王。』當時，帝釋帶領諸天眾，繞佛三圈，然後退後離去，到了安靜的地方，都三稱『南無佛陀』，然後返回天上。帝釋離開不久，梵天王心想：『帝釋已經走了，我現在應當去佛陀那裡。』就像壯士屈伸手臂那樣快，就到了佛陀那裡，禮拜佛足后，在一旁坐下，梵天的光明照亮了毗提醯山。當時，梵天說了偈語：『多所利益，顯現此義，舍脂彼地，磨伽婆，周匝皆賢，能作問難，娑䓾婆。』重複了帝釋所問的問題，然後返回天上。佛陀在早晨，告訴眾比丘：『梵天王，昨天來到我這裡，說了上面的偈語后，就返回天上。』 現代漢語譯本：今日便有佛陀，是世間偉大的導師，他能摧毀和降伏魔怨，徹底消除煩惱，是最為殊勝的。世尊出現在世間，是如此稀有和無與倫比，在所有的天神和梵天眾中，沒有誰能像佛陀一樣。『世尊！我已證得須陀洹果。婆伽婆！我已證得須陀洹果。』世尊說：『好啊，好啊！憍尸迦！如果你不放逸，你將證得斯陀含果。』佛陀問帝釋：『你從何處獲得如此堅定的信心？』帝釋回答說：『我從世尊這裡獲得，因此我再次獲得了天上的壽命，希望您能記住這件事。』帝釋說：『世尊！我現在這樣想：『如果我能出生在人間一個富貴之家，一切條件都具備，我將捨棄世俗，出家修行，追求聖道。如果我能證得涅槃，那將是最好的；如果不能，我將往生到凈居天。』當時，帝釋召集了所有的天神，並告訴他們：『我過去在三個時辰供養梵天，從今以後，我將停止這樣做，而改為在三個時辰供養世尊。』當時，帝釋告訴乾闥婆之子般阇識企：『你對我的恩情非常深重，因為你使我覺悟了佛世尊，使我得以聽聞如此深奧的佛法。我回到天上后，將把珍浮樓女賢修利婆折斯許配給你為妻，並讓你繼承你父親的位置，成為乾闥婆之王。』當時，帝釋帶領眾天神，繞佛三圈，然後退後離去，到了一個安靜的地方，他們都三稱『南無佛陀』，然後返回天上。帝釋離開后不久，梵天王心想：『帝釋已經走了，我現在應該去佛陀那裡。』他像一個壯士屈伸手臂一樣迅速地來到了佛陀那裡，禮拜佛足后，在一旁坐下，梵天的光明照亮了毗提醯山。當時，梵天說了偈語：『多所利益，顯現此義，舍脂彼地，磨伽婆，周匝皆賢，能作問難，娑䓾婆。』他重複了帝釋所問的問題，然後返回天上。佛陀在早晨告訴眾比丘：『梵天王昨天來到我這裡，說了上面的偈語后，就返回天上。』

English version: Today there is a Buddha, a great teacher in the world, who destroys and subdues the demonic forces, completely eliminating afflictions and is the most supreme. The World Honored One has appeared in the world, rare and unparalleled, among all the gods and Brahma, there is no one like the Buddha. 'World Honored One! I have attained the Srotapanna fruit. Bhagavan! I have attained the Srotapanna fruit.' The World Honored One said: 'Good, good! Kausika! If you are not negligent, you will attain the Sakrdagamin fruit.' The Buddha asked Indra: 'Where did you obtain this indestructible faith?' Indra replied: 'I obtained it from the World Honored One, and because of this, I have obtained heavenly life again, may you remember this matter.' Indra said: 'World Honored One! I now think: 'If I can be born into a wealthy and noble family in the human world, with all conditions fulfilled. There, I will renounce the secular life and practice, pursuing the holy path. If I can attain Nirvana, that would be great; if not, I will be reborn in the Pure Abode Heaven.' At that time, Indra gathered all the gods and immediately told them: 'I used to make offerings to Brahma at three times, from now on, I will stop doing this and instead make offerings to the World Honored One at three times.' At that time, Indra told the Gandharva son Pancasikha: 'Your kindness to me is very great, because you were able to awaken me to the Buddha, allowing me to hear the profound Dharma. When I return to heaven, I will give you the beautiful celestial maiden Suriyavarcas as your wife, and I will also let you take your father's place and become the king of the Gandharvas.' At that time, Indra led the gods, circumambulated the Buddha three times, then retreated and left, reaching a quiet place, they all said 'Namo Buddhaya' three times, and then returned to heaven. Not long after Indra left, Brahma thought: 'Indra has left, now I should go to the Buddha.' As quickly as a strong man stretches and bends his arm, he arrived at the Buddha, bowed at the Buddha's feet, and sat to one side, Brahma's light illuminated Mount Vedehika. At that time, Brahma spoke a verse: 'Greatly beneficial, revealing this meaning, Shachi's land, Maghava, all around are virtuous, able to ask questions, Sādhava.' He repeated the questions Indra had asked, and then returned to heaven. In the morning, the Buddha told the monks: 'Brahma came to me yesterday, spoke the above verse, and then returned to heaven.' English version: Today there is a Buddha, a great teacher in the world, who can destroy and subdue demonic forces, completely eliminating afflictions, and is the most supreme. The World Honored One has appeared in the world, so rare and unparalleled, among all the gods and Brahma, there is no one like the Buddha. 'World Honored One! I have attained the Srotapanna fruit. Bhagavan! I have attained the Srotapanna fruit.' The World Honored One said: 'Good, good! Kausika! If you are not negligent, you will attain the Sakrdagamin fruit.' The Buddha asked Indra: 'Where did you obtain such firm faith?' Indra replied: 'I obtained it from the World Honored One, and because of this, I have again obtained heavenly life, may you remember this matter.' Indra said: 'World Honored One! I now think: 'If I can be born into a wealthy family in the human world, with all conditions fulfilled, I will renounce the secular life, leave home, and practice, pursuing the holy path. If I can attain Nirvana, that would be the best; if not, I will be reborn in the Pure Abode Heaven.' At that time, Indra gathered all the gods and told them: 'I used to make offerings to Brahma at three times, from now on, I will stop doing this and instead make offerings to the World Honored One at three times.' At that time, Indra told the Gandharva son Pancasikha: 'Your kindness to me is very great, because you awakened me to the Buddha, allowing me to hear such profound Dharma. When I return to heaven, I will give you the beautiful celestial maiden Suriyavarcas as your wife, and I will let you inherit your father's position and become the king of the Gandharvas.' At that time, Indra led the gods, circumambulated the Buddha three times, then retreated and left, reaching a quiet place, they all said 'Namo Buddhaya' three times, and then returned to heaven. Not long after Indra left, Brahma thought: 'Indra has left, now I should go to the Buddha.' He arrived at the Buddha as quickly as a strong man stretches and bends his arm, bowed at the Buddha's feet, and sat to one side, Brahma's light illuminated Mount Vedehika. At that time, Brahma spoke a verse: 'Greatly beneficial, revealing this meaning, Shachi's land, Maghava, all around are virtuous, able to ask questions, Sādhava.' He repeated the questions Indra had asked, and then returned to heaven. In the morning, the Buddha told the monks: 'Brahma came to me yesterday, spoke the above verse, and then returned to heaven.'

---

。」佛說是語已，諸比丘歡喜，敬禮佛足而去。

（七四）度阿若憍陳如等說往日緣

佛在王舍城，說法度阿若憍陳如，釋提桓因，頻婆莎羅王，各將八萬四千眾，而悉得道。諸比丘疑怪，各有爾許人，拔三惡道。佛言：「非但今日，于往昔時，亦曾濟拔。」

諸比丘言：「過去濟拔，其事云何？」

佛言：「過去世時，有諸商賈人，入海采寶，還來中路，于大曠野，值一蟒蛇，其身舉高六拘樓舍，繞諸商賈，四邊周匝，無出入處。時諸商人，極懷驚怖，各皆唱言：『天神地神，有慈悲者，拔濟我等。』時有白象共師子為伴，師子跳往壞蟒蛇腦，令諸商人得脫大難。爾時蟒蛇，便以口中毒氣，害於師子及以白象，命猶未斷。賈客語言：『汝濟拔我，欲求何愿？』答言：『唯求作佛，度一切人。』諸商人言：『汝若得佛，愿我等輩，最在初會，聞法得道。』師子、白象即便命終，商人燒之，以骨起塔。」

佛言：「欲知爾時師子者，我身是也。爾時白象者，舍利弗是也。爾時商主，憍陳如、帝釋、頻婆莎羅王是。爾時諸商眾者，今得道諸天人是也。」

（七五）差摩釋子患目歸依三寶得眼凈緣

一時佛在釋氏園

現代漢語譯本：佛說完這些話后，眾比丘歡喜，向佛陀的腳致敬后離去。 現代漢語譯本：（七四）佛陀為度化阿若憍陳如等人講述往昔因緣 現代漢語譯本：佛陀在王舍城說法，度化了阿若憍陳如、釋提桓因、頻婆娑羅王，他們各自帶領八萬四千人，都證得了道果。眾比丘感到疑惑，為什麼會有這麼多人能脫離三惡道。佛陀說：『不只是今天，在過去世，我也曾救拔他們。』 現代漢語譯本：眾比丘問：『過去救拔的事是怎樣的呢？』 現代漢語譯本：佛陀說：『在過去世，有一些商人入海采寶，返回途中，在一片大曠野中，遇到一條蟒蛇，它的身體高六拘樓舍，將商人們團團圍住，沒有出路。當時商人們非常驚恐，都大聲呼喊：『天神地神，有慈悲心的，救救我們吧！』這時，有一頭白象和一頭獅子為伴，獅子跳過去咬破了蟒蛇的頭，讓商人們脫離了大難。當時蟒蛇用口中的毒氣，傷害了獅子和白象，但它們還沒有斷氣。商人們說：『你們救了我們，想要什麼願望？』它們回答說：『只求成佛，度化一切人。』商人們說：『如果你們成佛，愿我們這些人，能在最初的法會上，聽聞佛法得道。』獅子和白象就去世了，商人們將它們火化，用骨頭建了塔。』 現代漢語譯本：佛陀說：『想知道當時的獅子是誰嗎？就是我的前身。當時的白象是舍利弗。當時的商主是憍陳如、帝釋、頻婆娑羅王。當時的商人們，就是現在得道的諸天人。』 現代漢語譯本：（七五）差摩釋子的眼睛患病，皈依三寶后眼睛復明 現代漢語譯本：一時，佛陀在釋氏園林。

English version: After the Buddha spoke these words, the monks rejoiced, bowed at the Buddha's feet, and departed. English version: (74) The Buddha tells of past causes for the deliverance of Ajnatakaundinya and others English version: The Buddha was in Rajagriha, teaching the Dharma and delivering Ajnatakaundinya, Shakra, and King Bimbisara, each leading eighty-four thousand people, all of whom attained enlightenment. The monks were puzzled, wondering why so many people were able to escape the three evil realms. The Buddha said, 'It is not only today, but in the past, I have also delivered them.' English version: The monks asked, 'What was the past deliverance like?' English version: The Buddha said, 'In the past, there were some merchants who went to sea to collect treasures. On their return journey, in a vast wilderness, they encountered a python, whose body was six krosa high. It surrounded the merchants, leaving no way out. At that time, the merchants were extremely frightened and cried out, 'Gods of heaven and earth, those with compassion, save us!' Then, a white elephant and a lion, who were companions, appeared. The lion jumped and broke the python's head, allowing the merchants to escape the great danger. At that time, the python used the poison from its mouth to harm the lion and the white elephant, but they were not yet dead. The merchants said, 'You saved us, what wish do you desire?' They replied, 'We only wish to become Buddhas and deliver all beings.' The merchants said, 'If you become Buddhas, may we be among the first to hear the Dharma and attain enlightenment.' The lion and the white elephant then passed away, and the merchants cremated them and built a stupa with their bones.' English version: The Buddha said, 'Do you want to know who the lion was at that time? It was my past self. The white elephant was Shariputra. The merchant leaders were Ajnatakaundinya, Shakra, and King Bimbisara. The merchants were the heavenly beings who have now attained enlightenment.' English version: (75) The monk Chama's eyes become diseased, and he is cured by taking refuge in the Three Jewels English version: At one time, the Buddha was in the Shakya Garden.

---

。爾時車頭城中有釋種，名曰差摩，凈信于佛，凈信於法，凈信于僧；歸依于佛，歸依於法，歸依于僧；一向于佛，一向於法，一向于僧；于佛無疑，於法無疑，于僧無疑；于苦諦無疑，于集諦無疑，于滅諦無疑，于道諦無疑；以得見諦，獲得道果，如須陀洹，所知見事，悉得知見，於三菩提，不過期限，必定得之。差摩釋子以患眼故，有種種色，不得見之。差摩釋子，即念世尊：「南無與眼者，南無與明者，南無除闇者，南無執炬者，南無婆伽婆，南無善逝。」

佛以凈天耳過於人耳，聞其音聲，語阿難言：「汝去，今以章句，擁護差摩釋，為作救作守作牧，滅除災患，為四眾，作利作益作安樂住。」

爾時世尊，為差摩釋說凈眼修多羅：「多折他施利彌利棄利醯醯多。以此凈眼咒，使差摩釋眼得清凈，眼瞙得除。若是風翳，若是熱翳，若是冷翳，若是等分翳，莫燒，莫煮，莫腫，莫痛，莫癢，莫流淚，戒實，苦行實，仙實，天實，藥實，咒句實，因緣實，苦實，習實，滅實，道實，阿羅漢實，辟支佛實，菩薩實。如是稱差摩釋名，餘人亦如是稱名，便得眼凈，得眼凈已，使闇除，使瞙除。若是風翳，若熱翳，若是冷翳，若等分翳，莫燒，莫煮，莫腫，莫痛，莫癢，莫流淚。阿難！如是章句，如是六佛世尊，我今第七，亦作是說，四天王亦說是咒，帝釋亦說，梵王並諸梵眾，亦隨歡喜

現代漢語譯本：當時，在車頭城中有一位釋迦族人，名叫差摩，他對佛陀有清凈的信仰，對佛法有清凈的信仰，對僧團有清凈的信仰；他皈依佛陀，皈依法，皈依僧；一心向佛，一心向法，一心向僧；對佛陀沒有疑惑，對佛法沒有疑惑，對僧團沒有疑惑；對苦諦沒有疑惑，對集諦沒有疑惑，對滅諦沒有疑惑，對道諦沒有疑惑；因為已經證得了真諦，獲得了道果，如同須陀洹一樣，所知所見的事物，都能夠知曉和看見，對於三菩提，不會超過期限，必定能夠證得。差摩釋子因為患有眼疾，所以各種顏色都無法看見。差摩釋子，就憶念世尊：『皈命于給予眼睛者，皈命于給予光明者，皈命于消除黑暗者，皈命于執持火炬者，皈命于婆伽婆，皈命于善逝。』 佛陀以清凈的天耳，超越了人耳的聽力，聽到了他的聲音，就告訴阿難說：『你去，現在用章句，來擁護差摩釋子，為他做救護，做守護，做牧養，滅除災禍，為四眾弟子，做利益，做增益，做安樂的住處。』 當時世尊，為差摩釋子說了凈眼修多羅：『多折他施利彌利棄利醯醯多。』用這個凈眼咒，使差摩釋子的眼睛得到清凈，眼翳得以消除。無論是風引起的眼翳，還是熱引起的眼翳，還是冷引起的眼翳，還是混合引起的眼翳，都不要燒灼，不要煮沸，不要腫脹，不要疼痛，不要瘙癢，不要流淚。戒律真實，苦行真實，仙人真實，天神真實，藥物真實，咒語真實，因緣真實，苦諦真實，集諦真實，滅諦真實，道諦真實，阿羅漢真實，辟支佛真實，菩薩真實。像這樣稱念差摩釋子的名字，其他人也像這樣稱念名字，就能得到眼睛清凈，得到眼睛清凈后，使黑暗消除，使眼翳消除。無論是風引起的眼翳，還是熱引起的眼翳，還是冷引起的眼翳，還是混合引起的眼翳，都不要燒灼，不要煮沸，不要腫脹，不要疼痛，不要瘙癢，不要流淚。阿難！這樣的章句，是過去六位佛世尊所說，我今天作為第七位佛，也這樣說，四天王也說這個咒語，帝釋也說，梵王以及諸梵眾，也都隨喜讚歎。

English version: At that time, in the city of Chetou, there was a Shakya named Chama, who had pure faith in the Buddha, pure faith in the Dharma, and pure faith in the Sangha; he took refuge in the Buddha, took refuge in the Dharma, and took refuge in the Sangha; he was single-minded towards the Buddha, single-minded towards the Dharma, and single-minded towards the Sangha; he had no doubt about the Buddha, no doubt about the Dharma, no doubt about the Sangha; no doubt about the truth of suffering, no doubt about the truth of the cause of suffering, no doubt about the truth of the cessation of suffering, and no doubt about the truth of the path to the cessation of suffering; because he had attained the truth, he had obtained the fruit of the path, like a Srotapanna, he knew and saw all things, and regarding the three Bodhis, he would not exceed the time limit and would surely attain them. Because Chama Shakya had an eye disease, he could not see various colors. Chama Shakya then thought of the World Honored One: 'Homage to the giver of eyes, homage to the giver of light, homage to the remover of darkness, homage to the holder of the torch, homage to the Bhagavan, homage to the Sugata.' The Buddha, with his pure heavenly ear surpassing human ears, heard his voice and said to Ananda: 'Go, now use these verses to protect Chama Shakya, to be his refuge, his guardian, his shepherd, to eliminate disasters, and for the four assemblies, to bring benefit, to bring increase, and to bring peaceful dwelling.' At that time, the World Honored One spoke the Sutra of Pure Eyes for Chama Shakya: 'Tad yathā śili mili kiri hili hili ta.' With this pure eye mantra, may Chama Shakya's eyes become pure, and may the eye membrane be removed. Whether it is an eye disease caused by wind, or an eye disease caused by heat, or an eye disease caused by cold, or an eye disease caused by a combination of factors, may it not burn, may it not boil, may it not swell, may it not hurt, may it not itch, may it not tear. The precepts are true, ascetic practices are true, immortals are true, gods are true, medicine is true, mantras are true, causes and conditions are true, the truth of suffering is true, the truth of the cause of suffering is true, the truth of the cessation of suffering is true, the truth of the path is true, Arhats are true, Pratyekabuddhas are true, Bodhisattvas are true. By reciting Chama Shakya's name like this, and others reciting his name like this, one will obtain pure eyes, and having obtained pure eyes, may darkness be removed, may the eye membrane be removed. Whether it is an eye disease caused by wind, or an eye disease caused by heat, or an eye disease caused by cold, or an eye disease caused by a combination of factors, may it not burn, may it not boil, may it not swell, may it not hurt, may it not itch, may it not tear. Ananda! Such verses, were spoken by the six Buddhas of the past, and I, as the seventh Buddha, also speak them now. The Four Heavenly Kings also speak this mantra, Indra also speaks it, Brahma and all the Brahma hosts also rejoice and praise it.'

---

。

「阿難！我不見若天，若人，若魔，若梵，若沙門眾，若婆羅門眾，若人，若天，三說是章句，若翳，若闇，若瞙，若腫，若眼青，若眼中瑕出，若是天作，若是龍作，若夜叉作，若阿修羅作，若究槃茶作，或餓鬼作，或毗舍作，或毒所作，或惡咒作，或蠱道作，或毗陀羅咒作，或是惡星作，或諸宿作。」

阿難即到，為差摩釋，三說是咒，眼凈如本，得見諸色。以此咒隨稱人名字，如差摩釋，皆得除闇除瞙風熱冷及等分，莫燒莫煮莫腫莫痛莫癢莫流淚。南無婆伽婆，南無多陀阿伽陀阿羅呵三藐三佛陀，菩薩以此神咒章句，一切皆得吉成，諸梵隨喜，娑呵。

（七六）七種施因緣

佛說有七種施，不損財物，獲大果報。一名眼施，常以好眼，視父母師長沙門婆羅門，不以惡眼，名為眼施。捨身受身，得清凈眼；未來成佛，得天眼佛眼，是名第一果報。二和顏悅色施，于父母師長沙門婆羅門，不顰蹙惡色，捨身受身，得端正色；未來成佛，得真金色，是名第二果報。三名言辭施，于父母師長沙門婆羅門，出柔軟語，非粗惡言。捨身受身，得言語辯了，所可言說，為人信受；未來成佛，得四辯才，是名第三果報。四名身施，于父母師長沙門婆羅門，起迎禮拜，是名身施。捨身受身，得端政身，長大之身，人所敬身；未來成佛，身如尼拘陀樹，無見頂者，是名第四果報。五名心施，雖以上事供養，心不和善，不名為施；善心和善，深生供養，是名心施

現代漢語譯本：阿難！我沒有看到任何天神、人類、魔鬼、梵天、沙門眾、婆羅門眾，或者其他人類或天神，能三次說出這段章句，來消除翳、暗、瞙、腫、眼青、眼中瑕疵。無論是天神所為，還是龍所為，夜叉所為，阿修羅所為，究槃茶所為，餓鬼所為，毗舍遮所為，毒所為，惡咒所為，蠱道所為，毗陀羅咒所為，或是惡星所為，或是諸星宿所為，都不能消除。 阿難立刻來到，爲了差摩釋，三次說了這個咒語，他的眼睛像原來一樣清澈，能夠看到各種顏色。用這個咒語，隨著稱呼人的名字，就像差摩釋一樣，都能消除黑暗、瞙、風熱、寒冷以及其他不適，不會燒灼、煮爛、腫脹、疼痛、發癢或流淚。皈依婆伽婆，皈依多陀阿伽陀阿羅呵三藐三佛陀，菩薩憑藉這個神咒章句，一切都能吉祥成就，諸梵天都隨喜讚歎，娑婆訶。 佛說有七種佈施，不損害財物，卻能獲得巨大的果報。第一種是眼施，經常用好的眼神看待父母、師長、沙門、婆羅門，不以惡眼相待，這稱為眼施。捨棄此身，接受來世之身，能得到清凈的眼睛；未來成佛，能得到天眼和佛眼，這是第一種果報。第二種是和顏悅色施，對待父母、師長、沙門、婆羅門，不皺眉、不顯露惡色，捨棄此身，接受來世之身，能得到端正的容貌；未來成佛，能得到真金色身，這是第二種果報。第三種是言辭施，對待父母、師長、沙門、婆羅門，說柔軟的話語，不說粗惡的言辭。捨棄此身，接受來世之身，能得到言語辯才，所說的話，能被人信服；未來成佛，能得到四種辯才，這是第三種果報。第四種是身施，對待父母、師長、沙門、婆羅門，起身迎接、禮拜，這稱為身施。捨棄此身，接受來世之身，能得到端正的身形，高大的身軀，受人尊敬的身形；未來成佛，身形如尼拘陀樹般高大，無人能見其頂，這是第四種果報。第五種是心施，即使以上述方式供養，如果心不和善，也不能稱為佈施；心懷善意，和善恭敬，深切地供養，這稱為心施。

English version: 'Ananda! I have not seen any gods, humans, demons, Brahmas, Shramana assemblies, Brahmin assemblies, or any other humans or gods who can recite this verse three times to eliminate haze, darkness, blurred vision, swelling, blue eyes, or flaws in the eyes. Whether it is caused by gods, dragons, yakshas, asuras, kumbhandas, hungry ghosts, pisachas, poison, evil curses, gu magic, vidyadhara spells, evil stars, or constellations, none can eliminate it.' 'Ananda immediately came, and for Chama Shishi, he recited this mantra three times, and his eyes became as clear as before, able to see all colors. By using this mantra, along with calling out a person's name, just like Chama Shishi, all darkness, blurred vision, wind heat, cold, and other discomforts can be eliminated, without burning, rotting, swelling, pain, itching, or tearing. Homage to Bhagavan, homage to Tathagata Arhat Samyak-sambuddha. Bodhisattvas, through this divine mantra verse, can achieve all auspicious accomplishments, and all Brahmas rejoice and praise, svaha.' The Buddha said there are seven types of giving that do not harm wealth but yield great rewards. The first is eye-giving, always looking at parents, teachers, Shramanas, and Brahmins with good eyes, not with evil eyes, this is called eye-giving. By abandoning this body and receiving the next, one obtains clear eyes; in the future, upon becoming a Buddha, one obtains heavenly eyes and Buddha eyes, this is the first reward. The second is giving with a pleasant countenance, towards parents, teachers, Shramanas, and Brahmins, not frowning or showing an unpleasant expression. By abandoning this body and receiving the next, one obtains a beautiful appearance; in the future, upon becoming a Buddha, one obtains a true golden body, this is the second reward. The third is giving with words, towards parents, teachers, Shramanas, and Brahmins, speaking gentle words, not harsh words. By abandoning this body and receiving the next, one obtains eloquence, and one's words are believed by others; in the future, upon becoming a Buddha, one obtains the four kinds of eloquence, this is the third reward. The fourth is giving with the body, towards parents, teachers, Shramanas, and Brahmins, rising to greet and bow, this is called body-giving. By abandoning this body and receiving the next, one obtains a beautiful form, a tall body, a body that is respected by others; in the future, upon becoming a Buddha, one's body will be as tall as a banyan tree, with no one able to see the top, this is the fourth reward. The fifth is giving with the mind, even if one makes offerings in the above ways, if the mind is not kind, it cannot be called giving; with a kind heart, kind respect, and deep offerings, this is called mind-giving.

---

。捨身受身，得明瞭心，不癡狂心；未來成佛，得一切種智心，是名心施第五果報。六名床座施，若見父母師長沙門婆羅門，為敷床座令坐，乃至自以已所自坐，請使令坐。捨身受身，常得尊貴七寶床座；未來成佛，得師子法座，是名第六果報。七名房舍施，前父母師長沙門婆羅門，使屋舍之中得行來坐臥，即名房舍施。捨身受身，得自然宮殿舍宅；未來成佛，得諸禪屋宅，是名第七果報，是名七施。雖不損財物，獲大果報。

（七七）迦步王國天旱浴佛得雨緣

若種少善於良福田，后必獲報。如往古昔無量無邊阿僧祇劫，爾時有王，名曰迦步，統領閻浮提內八萬四千國土。王有二萬夫人，然無子息，禱祀神祇，經歷多年，最大夫人，而生太子，字曰栴檀，為轉輪王，領四天下，厭惡出家，得成正覺。時彼國中，諸相師等咸言：「大旱應十二年，作何方計，攘卻此災？」尋共議言：「我等今者，應造金㼜，置於市上，盛滿香水，以用浴佛，分佈香水，而起塔廟，可得除災。」即請如來，香水澡浴，分取世尊洗浴之餘，作八萬四千寶瓶，分與八萬四千諸國，仰造塔廟，供養作福。以造塔廟作福因緣，天即大雨，五穀豐熟，人民安樂。時有一人，見是塔廟，心生歡喜，即以一把華，散於塔上，獲大善報。

佛言：「我以佛眼，觀彼久遠，栴檀如來，香水塔廟，受彼化者，皆久成佛，入于涅槃。一把華施者，我身是也。以我往日有是因緣，今于末後，自致成佛

現代漢語譯本：捨棄身體接受新的身體，能夠明瞭心性，不被癡迷的心所困擾；未來成佛時，能夠獲得一切種智的心，這稱為心施的第五種果報。第六種稱為床座施，如果見到父母、師長、沙門或婆羅門，為他們鋪設床座讓他們坐下，甚至自己起身讓出自己的座位請他們坐下。捨棄身體接受新的身體，常常能夠得到尊貴的七寶床座；未來成佛時，能夠得到獅子法座，這稱為第六種果報。第七種稱為房舍施，為父母、師長、沙門或婆羅門提供房屋，讓他們可以在其中行走、坐臥，這就稱為房舍施。捨棄身體接受新的身體，能夠得到自然的宮殿宅院；未來成佛時，能夠得到各種禪定房屋，這稱為第七種果報，這就是七種佈施。即使不損耗財物，也能獲得巨大的果報。 現代漢語譯本：（七七）迦步王國天旱浴佛得雨的因緣。如果將少許善行種在良田中，之後必定會獲得回報。如同在過去無量無邊的阿僧祇劫之前，當時有一位國王，名叫迦步，統治著閻浮提內的八萬四千個國家。國王有兩萬位夫人，但是沒有子嗣，他向神祇祈禱，經過多年，最大的夫人終於生下太子，取名為栴檀，他將成為轉輪王，統治四天下，厭倦世俗而出家，最終成就正覺。當時，這個國家中的相師們都說：『將會有十二年的大旱，應該用什麼方法來消除這場災難呢？』他們共同商議說：『我們現在應該製造金瓶，放置在市場上，盛滿香水，用來沐浴佛像，分發香水，並建造佛塔，這樣就可以消除災難。』於是他們請來如來，用香水沐浴，然後將世尊沐浴剩下的香水，製作成八萬四千個寶瓶，分給八萬四千個國家，讓他們建造佛塔，供養作福。因為建造佛塔作福的因緣，天上就降下大雨，五穀豐收，人民安樂。當時有一個人，看到這些佛塔，心中生起歡喜，就用一把鮮花，散在塔上，獲得了巨大的善報。 現代漢語譯本：佛說：『我用佛眼觀察久遠之前，栴檀如來，香水塔廟，受到他教化的人，都早已成佛，進入涅槃。而用一把鮮花布施的人，就是我的前身。因為我過去有這樣的因緣，所以今天在末法時期，自己成就了佛果。』

English version: Giving up one's body and receiving a new one, one is able to understand the mind and not be troubled by deluded thoughts; in the future, when one becomes a Buddha, one will obtain the mind of all-knowing wisdom, this is called the fifth result of mind-giving. The sixth is called bed-giving, if one sees parents, teachers, monks, or Brahmins, one should spread out a bed for them to sit on, or even get up and offer one's own seat for them to sit on. Giving up one's body and receiving a new one, one will often obtain a noble seven-jeweled bed; in the future, when one becomes a Buddha, one will obtain a lion's throne, this is called the sixth result. The seventh is called house-giving, providing houses for parents, teachers, monks, or Brahmins, allowing them to walk, sit, and lie down in them, this is called house-giving. Giving up one's body and receiving a new one, one will obtain natural palaces and mansions; in the future, when one becomes a Buddha, one will obtain various meditation houses, this is called the seventh result, these are the seven kinds of giving. Even without losing material possessions, one can obtain great rewards. English version: (77) The story of King Jiabu's kingdom obtaining rain by bathing the Buddha during a drought. If one plants a small amount of good deeds in a fertile field, one will surely receive rewards later. Just like in the past, countless asamkhya kalpas ago, there was a king named Jiabu, who ruled over 84,000 countries within Jambudvipa. The king had 20,000 consorts, but no children. He prayed to the gods, and after many years, his chief consort finally gave birth to a prince, named Chandana, who would become a Chakravartin king, ruling over the four continents. He grew weary of the world and left home, eventually attaining enlightenment. At that time, the fortune tellers in the country all said: 'There will be a great drought for twelve years, what method should we use to eliminate this disaster?' They discussed together and said: 'We should now make golden vases, place them in the market, fill them with fragrant water, and use them to bathe the Buddha statue, distribute the fragrant water, and build pagodas, so that we can eliminate the disaster.' So they invited the Tathagata, bathed him with fragrant water, and then used the remaining water from the Buddha's bath to make 84,000 precious bottles, which were distributed to 84,000 countries, so that they could build pagodas and make offerings. Because of the cause and condition of building pagodas and making offerings, the sky poured down rain, the five grains were abundant, and the people were at peace. At that time, there was a person who saw these pagodas, and his heart was filled with joy, so he scattered a handful of flowers on the pagoda, and received great good rewards. English version: The Buddha said: 'With my Buddha eye, I see that long ago, the Tathagata Chandana, the fragrant water pagodas, and those who were transformed by him, have all long since become Buddhas and entered Nirvana. And the one who offered a handful of flowers was my former self. Because I had such a cause and condition in the past, today, in the Dharma-ending age, I have attained Buddhahood myself.'

---

。」是故行者，應當勤心作諸功德，莫于小善生下劣想。

（七八）長者請舍利弗摩訶羅緣

昔舍衛城中，有大長者，其家巨富，財寶無量，常于僧次，而請沙門，就家供養。爾時僧次，次舍利弗及摩訶羅，至長者家，長者見已，甚大歡喜。當於時日，入海估客，大獲珍寶，安隱歸家。時彼國王，分賜聚落，封與長者，其妻懷妊，復生男兒，諸歡慶事，同時集會，舍利弗等，既入其家，受長者供。飯食已訖，長者行水，在尊者前，敷小床座，舍利弗咒愿而言：「今日良時得好報，財利樂事一切集，踴躍歡喜心悅樂，信心踴發念十力，如似今日後常然。」長者爾時，聞咒愿已，心大歡喜，即以上妙好㲲二張，施捨利弗，然摩訶羅獨不施與。

時摩訶羅，還寺惆悵，作是念言：「今舍利弗，所以得者，正由咒愿適長者意，故獲是施。我今應當求是咒愿。」即語舍利弗言：「曏者咒愿，愿授與我。」即答之言：「此咒愿者，不可常用，有可用時，有不可用時。」摩訶羅，慇勤求請：「愿必授我。」舍利弗不免其意，即授咒愿。既蒙教授，尋即讀誦，極令通利，作是思惟：「我當何時，次第及我，得為上座，用此咒愿？」時因僧次，到長者家，得作上座。時彼長者估客入海，亡失珍寶，長者之婦，遭羅官事，兒復死喪，而摩訶羅說本咒愿，言后常然。爾時長者，既聞是語，心懷忿恚，尋即驅打，推令出門。被瞋打已，情甚懊惱，即入王田胡麻地中，蹋踐胡麻，苗稼摧折

因此，修行的人應當勤勉地修習各種功德，不要因為小的善行就產生輕視的想法。 從前，舍衛城中有一位大長者，他家非常富有，擁有無數的財寶。他經常按照僧團的次序，邀請沙門到家中供養。當時，輪到舍利弗和摩訶羅到長者家。長者見到他們，非常高興。就在那天，出海的商人滿載珍寶，平安歸來。當時的國王，分賜給聚落，封賞給長者。他的妻子又懷了孕，生了一個男孩，各種喜慶的事情同時發生。舍利弗等人來到他家，接受長者的供養。飯食完畢后，長者行水，在尊者面前鋪設小床座。舍利弗祝願說：『今日良辰，獲得好報，財利喜事一切聚集，歡欣鼓舞，心情愉悅，信心涌發，憶念十力，希望以後也常常如此。』當時，長者聽了祝願，心中非常高興，就用上好的細布兩張，佈施給舍利弗，然而沒有佈施給摩訶羅。 當時，摩訶羅回到寺院，感到惆悵，心想：『現在舍利弗之所以得到佈施，正是因為他的祝願恰好符合長者的心意，所以才得到佈施。我現在應當求得這個祝願。』於是對舍利弗說：『剛才的祝願，希望你傳授給我。』舍利弗回答說：『這個祝願，不可以經常使用，有可以用的時候，也有不可以用的時候。』摩訶羅懇切地請求說：『一定要傳授給我。』舍利弗無法推辭，就傳授了祝願。摩訶羅得到傳授后，立即誦讀，使之非常熟練，心想：『我什麼時候才能輪到，成為上座，使用這個祝願呢？』當時，因為僧團的次序，他到了長者家，得以成為上座。當時，長者的商人出海，丟失了珍寶，長者的妻子，又遭遇官司，兒子也死了。而摩訶羅卻說了原來的祝願，說以後也常常如此。當時，長者聽了這話，心中充滿憤怒，立即驅趕他，把他推出門外。被責打后，他感到非常懊惱，就進入國王的胡麻地裡，踐踏胡麻，使苗稼摧折。

Therefore, practitioners should diligently cultivate all kinds of merits and virtues, and not develop a sense of inferiority towards small acts of goodness. In the past, in the city of Shravasti, there was a great elder who was extremely wealthy, possessing countless treasures. He would regularly invite monks to his home for offerings, following the order of the monastic community. At that time, it was the turn of Shariputra and Maha-Raula to visit the elder's house. The elder was very pleased to see them. On that very day, merchants returning from the sea were laden with treasures and had arrived home safely. The king at the time distributed rewards to the villages and bestowed honors upon the elder. His wife was also pregnant and gave birth to a son. All these joyous events occurred simultaneously. Shariputra and the others arrived at his home and received the elder's offerings. After the meal, the elder offered water and set up a small seat in front of the venerable ones. Shariputra offered a blessing, saying, 'Today is an auspicious time to receive good fortune. May wealth, joy, and all good things gather. May you be filled with joy and happiness, and may your faith arise, remembering the ten powers. May it always be so in the future.' Upon hearing the blessing, the elder was overjoyed and offered two pieces of fine cloth to Shariputra, but did not offer anything to Maha-Raula. At that time, Maha-Raula returned to the monastery, feeling dejected. He thought, 'The reason Shariputra received the offering is because his blessing pleased the elder. Therefore, he received the offering. I should now seek this blessing.' So he said to Shariputra, 'I wish you would teach me the blessing you just gave.' Shariputra replied, 'This blessing should not be used frequently. There are times when it can be used and times when it cannot.' Maha-Raula earnestly requested, 'You must teach it to me.' Unable to refuse, Shariputra taught him the blessing. After receiving the teaching, Maha-Raula immediately recited it, becoming very proficient. He thought, 'When will it be my turn to be the senior monk and use this blessing?' At that time, due to the order of the monastic community, he went to the elder's house and became the senior monk. At that time, the elder's merchants went to sea and lost their treasures. The elder's wife was involved in a lawsuit, and his son died. Yet Maha-Raula recited the original blessing, saying, 'May it always be so in the future.' Upon hearing this, the elder was filled with anger and immediately drove him out of the house. After being beaten, he felt very distressed and entered the king's sesame field, trampling the sesame plants and destroying the crops.

---

。守胡麻者，瞋其如是，復加鞭打，極令勞辱。時摩訶羅，重被打已，過問打者言：「我有何𠎝，見打乃爾？」時守麻者，具說踐蹋胡麻之狀，示其道處。涉路前進，未經幾里，值他刈麥，積而為𧂐。時彼俗法，繞𧂐右旋，施設飲食，以求豐壤，若左旋者，以為不吉。時摩訶羅，繞𧂐左旋，麥主忿之，復加打棒。時摩訶羅，復問之言：「我有何罪，橫加打棒？」麥主答言：「汝繞麥𧂐，何不右旋咒言多入？違我法故，是以打汝。」即示其道。小復前行，逢有葬埋，繞他冢壙，如向麥𧂐，咒愿之言：「多入多入。」喪主忿之，復捉撾打，而語之言：「汝見死者，應當愍之，言自今已后，更莫如是，云何返言多入多入？」摩訶羅言：「自今已后，當如汝語。」又復前行，見他嫁娶，如送葬者之所教言：「自今已后，莫復如是。」時嫁娶者，瞋其如是，復加笞打，乃至頭破。遂復前進，被打狂走，值他捕雁，驚怖慞惶，觸他羅網，由是之故，驚散他雁，獵師瞋恚，復捉榜打。時摩訶羅，被打困熟，語獵師言：「我從直道行，數被躓頓，精神失錯，行步躁疾，觸君羅網，愿見寬放，令我前進。」獵師答言：「汝極粗疏，侜[仁-二+張]乃爾，何不安徐匍匐而行？」即前著道，如獵師語，匍匐而行。復于道中，遇浣衣者，見其肘行，謂欲偷衣，即時徴捉，復加打棒。時摩訶羅，既遭困急，具陳上事，得蒙放舍。至於祇桓，語諸比丘：「我于先日，誦舍利弗咒愿，得大苦惱

現代漢語譯本：有一個看守胡麻的人，因為摩訶羅踐踏了胡麻而生氣，又用鞭子抽打他，讓他非常勞累受辱。當時，摩訶羅被多次鞭打后，問打他的人說：『我有什麼過錯，要這樣打我？』看守胡麻的人就詳細說了他踐踏胡麻的情況，並指給他正確的道路。他沿著路向前走，沒走幾里路，遇到別人收割麥子，堆積成麥垛。當時當地的風俗，是繞著麥垛右轉，擺上飲食，祈求豐收，如果左轉，就認為是不吉利的。當時，摩訶羅繞著麥垛左轉，麥子的主人很生氣，又用棍子打他。當時，摩訶羅又問他說：『我有什麼罪過，要這樣無緣無故地打我？』麥子的主人回答說：『你繞著麥垛，為什麼不右轉並唸咒語祈求多收成？你違背了我的習俗，所以才打你。』然後就指給他正確的道路。他又向前走了一小段路，遇到有人在埋葬死者，他繞著墳墓，像之前繞麥垛一樣，唸咒語祈求說：『多入多入。』喪主很生氣，又抓住他打，並對他說：『你看到死者，應當憐憫他，說從今以後，不要再這樣了，怎麼反而說多入多入？』摩訶羅說：『從今以後，我一定按照你說的做。』他又向前走，看到有人在結婚，就按照送葬的人教他的話說：『從今以後，不要再這樣了。』結婚的人因為他這樣說而生氣，又用鞭子抽打他，甚至把他的頭都打破了。於是他又繼續向前走，被打得發狂亂跑，遇到有人在捕雁，他驚慌失措，碰到了捕雁人的羅網，因此驚散了捕雁人的雁群，獵人很生氣，又抓住他用棍子打。當時，摩訶羅被打得精疲力盡，對獵人說：『我一直走在直路上，多次被絆倒，精神錯亂，走路急躁，碰到了您的羅網，希望您能寬恕我，讓我繼續前進。』獵人回答說：『你太粗心大意，行為如此荒唐，為什麼不安穩地爬著走呢？』於是他就在路上，按照獵人說的那樣，爬著走。他又在路上，遇到一個洗衣服的人，看到他用肘部爬行，以為他要偷衣服，就立刻抓住他，又用棍子打他。當時，摩訶羅已經非常困頓，就詳細地陳述了之前發生的事情，才得以被放走。他到了祇桓精舍，對眾比丘說：『我前些日子，誦舍利弗的咒語祈願，卻遭受了巨大的苦惱。』 現代漢語譯本：看守胡麻的人，因為他踐踏胡麻而生氣，又用鞭子抽打他，讓他非常勞累受辱。當時，摩訶羅被多次鞭打后，問打他的人說：『我有什麼過錯，要這樣打我？』看守胡麻的人就詳細說了他踐踏胡麻的情況，並指給他正確的道路。他沿著路向前走，沒走幾里路，遇到別人收割麥子，堆積成麥垛。當時當地的風俗，是繞著麥垛右轉，擺上飲食，祈求豐收，如果左轉，就認為是不吉利的。當時，摩訶羅繞著麥垛左轉，麥子的主人很生氣，又用棍子打他。當時，摩訶羅又問他說：『我有什麼罪過，要這樣無緣無故地打我？』麥子的主人回答說：『你繞著麥垛，為什麼不右轉並唸咒語祈求多收成？你違背了我的習俗，所以才打你。』然後就指給他正確的道路。他又向前走了一小段路，遇到有人在埋葬死者，他繞著墳墓，像之前繞麥垛一樣，唸咒語祈求說：『多入多入。』喪主很生氣，又抓住他打，並對他說：『你看到死者，應當憐憫他，說從今以後，不要再這樣了，怎麼反而說多入多入？』摩訶羅說：『從今以後，我一定按照你說的做。』他又向前走，看到有人在結婚，就按照送葬的人教他的話說：『從今以後，不要再這樣了。』結婚的人因為他這樣說而生氣，又用鞭子抽打他，甚至把他的頭都打破了。於是他又繼續向前走，被打得發狂亂跑，遇到有人在捕雁，他驚慌失措，碰到了捕雁人的羅網，因此驚散了捕雁人的雁群，獵人很生氣，又抓住他用棍子打。當時，摩訶羅被打得精疲力盡，對獵人說：『我一直走在直路上，多次被絆倒，精神錯亂，走路急躁，碰到了您的羅網，希望您能寬恕我，讓我繼續前進。』獵人回答說：『你太粗心大意，行為如此荒唐，為什麼不安穩地爬著走呢？』於是他就在路上，按照獵人說的那樣，爬著走。他又在路上，遇到一個洗衣服的人，看到他用肘部爬行，以為他要偷衣服，就立刻抓住他，又用棍子打他。當時，摩訶羅已經非常困頓，就詳細地陳述了之前發生的事情，才得以被放走。他到了祇桓精舍，對眾比丘說：『我前些日子，誦舍利弗的咒語祈願，卻遭受了巨大的苦惱。』

English version: A person guarding sesame was angry because Maharo had trampled on the sesame, and whipped him, causing him great fatigue and humiliation. At that time, after being whipped many times, Maharo asked the person who beat him, 'What is my fault that you beat me like this?' The sesame guard then explained in detail how he had trampled on the sesame and pointed out the correct path to him. He walked along the road for a few miles and encountered others harvesting wheat, which was piled into stacks. At that time, the local custom was to circle the wheat stack to the right, set out food and drink, and pray for a good harvest. If one circled to the left, it was considered unlucky. At that time, Maharo circled the wheat stack to the left, and the owner of the wheat was very angry and beat him with a stick. At that time, Maharo asked him again, 'What is my fault that you beat me for no reason?' The owner of the wheat replied, 'When you circle the wheat stack, why don't you circle to the right and chant a spell to pray for a good harvest? You have violated my custom, so I am beating you.' Then he pointed out the correct path to him. He walked a little further and encountered someone burying the dead. He circled the tomb, just like he had circled the wheat stack, and chanted a spell, saying, 'Enter more, enter more.' The bereaved was very angry and grabbed him to beat him, saying, 'When you see the dead, you should have compassion for them and say, from now on, don't do this again. Why do you say, enter more, enter more?' Maharo said, 'From now on, I will do as you say.' He walked on and saw someone getting married, and said as the person who had buried the dead had taught him, 'From now on, don't do this again.' The people getting married were angry because he said this, and whipped him, even breaking his head. So he continued to walk forward, running wildly from being beaten, and encountered someone catching geese. He was panicked and bumped into the goose catcher's net, thus scattering the goose catcher's geese. The hunter was very angry and grabbed him to beat him with a stick. At that time, Maharo was exhausted from being beaten and said to the hunter, 'I have been walking on a straight path, but I have stumbled many times, my mind is confused, and I am walking erratically. I bumped into your net. I hope you can forgive me and let me continue on my way.' The hunter replied, 'You are too careless and your behavior is so absurd. Why don't you crawl along steadily?' So he was on the road, crawling as the hunter had told him. He was on the road again, and encountered a person washing clothes. Seeing him crawling on his elbows, the person thought he was going to steal clothes, so he immediately grabbed him and beat him with a stick. At that time, Maharo was already very tired, so he explained in detail what had happened before, and was released. He arrived at the Jetavana Monastery and said to the monks, 'The other day, I recited Sariputra's mantra and prayer, but I suffered great distress.' English version: The sesame keeper, angry that he had trampled the sesame, whipped him, causing him great fatigue and humiliation. At that time, after being whipped many times, Maharo asked the person who beat him, 'What is my fault that you beat me like this?' The sesame keeper then explained in detail how he had trampled the sesame and pointed out the correct path to him. He walked along the road for a few miles and encountered others harvesting wheat, which was piled into stacks. At that time, the local custom was to circle the wheat stack to the right, set out food and drink, and pray for a good harvest. If one circled to the left, it was considered unlucky. At that time, Maharo circled the wheat stack to the left, and the owner of the wheat was very angry and beat him with a stick. At that time, Maharo asked him again, 'What is my fault that you beat me for no reason?' The owner of the wheat replied, 'When you circle the wheat stack, why don't you circle to the right and chant a spell to pray for a good harvest? You have violated my custom, so I am beating you.' Then he pointed out the correct path to him. He walked a little further and encountered someone burying the dead. He circled the tomb, just like he had circled the wheat stack, and chanted a spell, saying, 'Enter more, enter more.' The bereaved was very angry and grabbed him to beat him, saying, 'When you see the dead, you should have compassion for them and say, from now on, don't do this again. Why do you say, enter more, enter more?' Maharo said, 'From now on, I will do as you say.' He walked on and saw someone getting married, and said as the person who had buried the dead had taught him, 'From now on, don't do this again.' The people getting married were angry because he said this, and whipped him, even breaking his head. So he continued to walk forward, running wildly from being beaten, and encountered someone catching geese. He was panicked and bumped into the goose catcher's net, thus scattering the goose catcher's geese. The hunter was very angry and grabbed him to beat him with a stick. At that time, Maharo was exhausted from being beaten and said to the hunter, 'I have been walking on a straight path, but I have stumbled many times, my mind is confused, and I am walking erratically. I bumped into your net. I hope you can forgive me and let me continue on my way.' The hunter replied, 'You are too careless and your behavior is so absurd. Why don't you crawl along steadily?' So he was on the road, crawling as the hunter had told him. He was on the road again, and encountered a person washing clothes. Seeing him crawling on his elbows, the person thought he was going to steal clothes, so he immediately grabbed him and beat him with a stick. At that time, Maharo was already very tired, so he explained in detail what had happened before, and was released. He arrived at the Jetavana Monastery and said to the monks, 'The other day, I recited Sariputra's mantra and prayer, but I suffered great distress.'

---

。」自說被打膚體毀破，幾失身命。諸比丘將摩訶羅，詣于佛邊，具說其人被打因由。

佛言：「此摩訶羅，不但今日有是因緣。乃至昔時，有國王女，遭遇疾患，太史佔之，須詣冢間為其解除。時國王女，即將導從，往詣冢間。於時道行，有二估客，見國王女，侍從嚴飾，心懷懼畏，走至冢間。其一人者，即為王女侍從之人，割截耳鼻；其一人者，得急驚怖死屍中伏，詐現死相。爾時王女，將欲解除，選新死人膚未爛者，坐上澡浴，以療所患。時遣人看，正值估客，以手觸之，其體尚𣊵，謂為新死，即以芥末涂身，在上洗浴，芥末辛氣，入估客鼻，雖欲自持，不能禁制，即便大啑欻然而起。時侍從者，謂起尸鬼，或能為我作諸災疫，閉門拒逆，王女得急急捉不放。於時估客，以實告言：『我實非鬼。』王女即時，與彼估客，俱往詣城，喚開城門，具陳情實。時女父國王，雖聞其言，猶懷不信，莊嚴兵仗，啟門就看，方知非鬼。時父王言：『女人之體形不再現。』即以其女，而用妻之。估客歡喜，慶遇無量。」

佛言：「爾時估客得王女者，舍利弗是。割截耳鼻者，摩訶羅是。宿緣如此，非但今日。自今已后，諸比丘等！若欲說法咒愿，當解時宜，應修習佈施，持戒，忍辱，精進，禪定，智慧，憂悲喜樂，宜知是時及以非時，不得妄說

『自稱被打得遍體鱗傷，幾乎喪命。』眾比丘將摩訶羅帶到佛陀面前，詳細說明了他被打的原因。 佛陀說：『這個摩訶羅，不只是今天有這樣的因緣。乃至過去，有一位國王的女兒，遭遇疾病，太史占卜后說，必須到墳地為她解除。當時國王的女兒，就帶著隨從，前往墳地。當時路上，有兩個商人，看到國王的女兒，侍從裝飾華麗，心生恐懼，跑到墳地。其中一人，被王女的侍從割掉了耳鼻；另一人，因極度驚恐，就伏在死屍中，假裝死亡。當時王女，想要解除疾病，選擇新死之人，面板未腐爛的，坐在上面沐浴，用來治療疾病。當時派人檢視，正好看到那個商人，用手觸控他，身體還溫熱，以為是新死的，就用芥末塗滿全身，在上面洗浴，芥末的辛辣氣味，進入商人的鼻子，雖然想要忍住，卻無法控制，就突然打了一個噴嚏，站了起來。當時侍從們，以為是殭屍，可能會給我們帶來災禍，就關上門拒絕他，王女急忙抓住他不放。當時商人，如實說道：『我真的不是鬼。』王女立刻，和那個商人，一起前往城裡，叫開城門，詳細陳述了實情。當時女子的父親國王，雖然聽到了他的話，仍然心存懷疑，就整頓兵器，打開城門去看，才知道不是鬼。當時父王說：『女人的身體不能再現。』就把他的女兒，嫁給了他。商人歡喜，慶幸遇到了無量的好事。』 佛陀說：『當時得到王女的商人，就是舍利弗。被割掉耳鼻的人，就是摩訶羅。宿世的因緣就是這樣，不只是今天。從今以後，各位比丘！如果想要說法咒愿，應當瞭解時機，應該修習佈施、持戒、忍辱、精進、禪定、智慧，憂愁、悲傷、喜悅、快樂，應該知道何時適宜，何時不適宜，不能胡亂說話。』

'He claimed he was beaten so badly that his skin was broken and he nearly lost his life.' The monks brought Maha-Lohita to the Buddha and explained in detail the reason why he was beaten. The Buddha said, 'This Maha-Lohita's circumstances are not just from today. Even in the past, there was a king's daughter who fell ill. The royal astrologer divined that she needed to go to a graveyard to be cured. At that time, the king's daughter, along with her attendants, went to the graveyard. On the way, two merchants saw the king's daughter and her attendants, who were richly adorned, and became fearful. They ran to the graveyard. One of them had his ears and nose cut off by the king's daughter's attendants; the other, in extreme fear, hid among the corpses, pretending to be dead. At that time, the king's daughter, wanting to cure her illness, chose a newly deceased person whose skin had not yet decayed, sat on top of him, and bathed, using this to treat her illness. When they sent someone to check, they happened to see the merchant, and when they touched him, his body was still warm. Thinking he was newly dead, they smeared him with mustard and bathed on top of him. The pungent smell of the mustard entered the merchant's nose, and although he tried to hold it back, he couldn't control himself and suddenly sneezed and stood up. The attendants, thinking he was a zombie who might bring them disaster, closed the door and refused him entry. The king's daughter quickly grabbed him and wouldn't let go. At that time, the merchant truthfully said, 'I am really not a ghost.' The king's daughter immediately went with the merchant to the city, called for the city gates to be opened, and explained the situation in detail. The king, the woman's father, although he heard his words, was still suspicious. He prepared his weapons, opened the city gates to look, and then realized he was not a ghost. At that time, the father king said, 'A woman's body cannot reappear.' He then married his daughter to him. The merchant was happy, rejoicing in the immeasurable good fortune he had encountered.' The Buddha said, 'The merchant who obtained the king's daughter at that time was Shariputra. The one who had his ears and nose cut off was Maha-Lohita. Such was their past karma, not just today. From now on, all you monks! If you wish to preach and make vows, you should understand the timing. You should practice giving, keeping precepts, patience, diligence, meditation, and wisdom. You should know when to be sorrowful, sad, joyful, and happy. You should know what is the right time and what is not, and you should not speak recklessly.'

---

。」

雜寶藏經卷第七

婆羅門以如意珠施佛出家得道緣

十力迦葉以實言止佛足血緣

佛在菩提樹下魔王波旬欲來惱佛緣

佛為諸比丘說利養災患緣

賊臨被殺遙見佛歡喜而生天緣

刖手足人感念佛恩得生天緣

長者以好蜜漿供養行人得生天緣

波斯匿王遣人請佛由為王使生天緣

波斯匿王勸化乞索時有貧人以㲲施王得生天緣

兄常勸弟奉修三寶弟不敬信兄得生天緣

父聞子得道歡喜即得生天緣

子為其父所逼出家生天緣

羅漢祇夜多驅惡龍遠入海緣

二比丘見祇夜多得生天緣

月氏國王見祇夜多緣

月氏國王與三智臣作善親友緣

（七九）婆羅門以如意珠施佛出家得道緣

佛在舍衛國。爾時南天竺，有一婆羅門，善別如意珠，持一如意珠，從南天竺，至東天竺，遍諸國土，無能別者。如是次第，至舍衛國，到波斯匿王所，而作是言：「誰能分別識此珠者？」波斯匿王，集諸群臣，一切智人，無有識者。波斯匿王，共至佛邊，佛語婆羅門言：「汝識珠名字不？知珠生出處不？知珠力耐不？」答言：「不知。」佛言：「此珠磨竭大魚腦中出，魚身長二十八萬里，此珠名曰金剛堅也。有第一力耐，使一切被毒之人，見悉消滅，又見光觸身，亦復消毒。第二力者，熱病之人，見則除愈，光觸其身，亦復得差。第三力者，人有無量百千怨家，捉此珠者，悉得親善。」時婆羅門，聞此語已，甚用歡喜，如來真實一切智人，即以此珠，奉上于佛，而求出家

現代漢語譯本 《雜寶藏經》第七卷 婆羅門以如意珠施佛出家得道因緣 十力迦葉以實言止佛足血因緣 佛在菩提樹下魔王波旬欲來惱佛因緣 佛為諸比丘說利養災患因緣 賊臨被殺遙見佛歡喜而生天因緣 刖手足人感念佛恩得生天因緣 長者以好蜜漿供養行人得生天因緣 波斯匿王遣人請佛由為王使生天因緣 波斯匿王勸化乞索時有貧人以㲲施王得生天因緣 兄常勸弟奉修三寶弟不敬信兄得生天因緣 父聞子得道歡喜即得生天因緣 子為其父所逼出家生天因緣 羅漢祇夜多驅惡龍遠入海因緣 二比丘見祇夜多得生天因緣 月氏國王見祇夜多因緣 月氏國王與三智臣作善親友因緣 （七九）婆羅門以如意珠施佛出家得道因緣 佛在舍衛國。當時南天竺，有一位婆羅門，善於辨別如意珠，持有一顆如意珠，從南天竺，到東天竺，走遍各個國家，沒有能辨別的。就這樣依次，到了舍衛國，到了波斯匿王那裡，說道：『誰能分辨認識這顆珠子？』波斯匿王，召集各位大臣，所有有智慧的人，沒有能認識的。波斯匿王，一同來到佛的身邊，佛對婆羅門說：『你認識這顆珠子的名字嗎？知道珠子產生的地方嗎？知道珠子的力量嗎？』回答說：『不知道。』佛說：『這顆珠子是從磨竭大魚的腦中出來的，魚身長二十八萬里，這顆珠子名叫金剛堅。有第一種力量，能使一切中毒的人，見到就全部消解，又見到光芒觸及身體，也能解毒。第二種力量，患熱病的人，見到就會痊癒，光芒觸及身體，也能痊癒。第三種力量，人有無數的怨家，拿著這顆珠子，都能變得親善。』當時婆羅門，聽到這些話后，非常歡喜，認為如來是真實的一切智人，就將這顆珠子，奉獻給佛，並請求出家。

English version The Miscellaneous Treasures Sutra, Volume 7 The Cause and Condition of a Brahmin Offering a Wish-Fulfilling Pearl to the Buddha and Attaining Enlightenment The Cause and Condition of the Ten-Powered Kasyapa Stopping the Buddha's Foot Blood with Truthful Words The Cause and Condition of Mara Papiyas Wanting to Disturb the Buddha Under the Bodhi Tree The Cause and Condition of the Buddha Explaining the Calamities of Profit and Support to the Bhikkhus The Cause and Condition of a Thief Rejoicing Upon Seeing the Buddha Before Being Killed and Being Reborn in Heaven The Cause and Condition of a Person with Mutilated Hands and Feet Being Reborn in Heaven Due to Gratitude for the Buddha's Grace The Cause and Condition of an Elder Offering Good Honey Drink to Travelers and Being Reborn in Heaven The Cause and Condition of King Pasenadi Sending People to Invite the Buddha and Being Reborn in Heaven as the King's Envoy The Cause and Condition of King Pasenadi Encouraging Begging and a Poor Person Offering a Blanket to the King and Being Reborn in Heaven The Cause and Condition of an Elder Brother Constantly Encouraging His Younger Brother to Practice the Three Jewels, and the Younger Brother Not Respecting or Believing, and the Elder Brother Being Reborn in Heaven The Cause and Condition of a Father Hearing of His Son's Enlightenment and Immediately Being Reborn in Heaven The Cause and Condition of a Son Being Forced by His Father to Leave Home and Being Reborn in Heaven The Cause and Condition of Arhat Giyata Driving Away an Evil Dragon Far into the Sea The Cause and Condition of Two Bhikkhus Seeing Giyata and Being Reborn in Heaven The Cause and Condition of the King of the Yuezhi Seeing Giyata The Cause and Condition of the King of the Yuezhi Making Good Friends with Three Wise Ministers (79) The Cause and Condition of a Brahmin Offering a Wish-Fulfilling Pearl to the Buddha and Attaining Enlightenment The Buddha was in Sravasti. At that time, in South India, there was a Brahmin who was skilled at distinguishing wish-fulfilling pearls. He held a wish-fulfilling pearl and traveled from South India to East India, throughout all the countries, but no one could distinguish it. In this way, he gradually arrived in Sravasti and went to King Pasenadi, saying, 'Who can distinguish and recognize this pearl?' King Pasenadi gathered all his ministers and all the wise men, but none could recognize it. King Pasenadi went to the Buddha with him. The Buddha said to the Brahmin, 'Do you know the name of this pearl? Do you know where the pearl comes from? Do you know the power of the pearl?' He replied, 'I do not know.' The Buddha said, 'This pearl comes from the brain of a Makara fish, whose body is 280,000 miles long. This pearl is called Vajra-Dridha. It has the first power to make all poisoned people completely detoxified upon seeing it, and also to detoxify by the light touching the body. The second power is that people with fever will be cured upon seeing it, and also be cured by the light touching their body. The third power is that if a person has countless enemies, holding this pearl will make them all become friendly.' At that time, the Brahmin, upon hearing these words, was very happy, thinking that the Tathagata was a truly omniscient person. He then offered this pearl to the Buddha and requested to leave home.

---

。佛言：「善來比丘！」鬚髮自落，法服著身，為說法要即得羅漢。

諸比丘言：「如來善能分別此珠，復能說法，使得道證。」

佛言：「非但今日，過去亦爾。昔迦尸國，仙人山中，有五通仙。時有婆羅門，持一樹葉，問仙人言：『此何樹葉？』仙人答言：『此樹名金頂，若人被毒，垂命欲死，此樹下坐，即得消滅。熱病之人，依此樹者，亦復得除。以此樹葉觸人身者，所有毒氣，及與熱病，悉皆得除。』婆羅門歡喜，求與仙人而作弟子，修習其法，亦得五通。爾時五通仙人者，我身是也。爾時持樹葉婆羅門者，今此婆羅門是也。我于爾時，教其使得具五神通，今亦免其生死之難，獲阿羅漢。」

（八〇）十力迦葉以實言止佛足血緣

爾時如來，被迦陀羅刺刺其腳足，血出不止，以種種藥涂，不能得差。諸阿羅漢，于香山中，取藥涂治，亦復不降。十力迦葉，至世尊所，作是言曰：「若佛如來，於一切眾生，有平等心，于羅睺羅、提婆達多等無有異者，腳血應止。」即時血止，瘡亦平復。比丘嘆言：「種種妙藥，涂治不止，迦葉實言，血則尋止。」

佛言：「非但今日，過去世時，亦復如是。昔有一婆羅門，生一子，名曰無害，而白父言：『田中行時，莫害眾生。』父告子言：『汝欲作仙人也？生活之法，云何避蟲？』子言：『我今望得現世安樂、後世安樂，不用我語，用是活為？』即向毒龍泉邊而坐，欲求取死。世有毒龍，見之害人

現代漢語譯本：佛說：『善來比丘！』他的鬚髮自然脫落，袈裟自動穿在身上，佛為他講說佛法要義，他立刻證得阿羅漢果。 眾比丘說：『如來善於辨別這顆寶珠，又能說法，使人得道證果。』 佛說：『不只是今天這樣，過去也是如此。從前在迦尸國，仙人山中，有位具有五神通的仙人。當時有個婆羅門，拿著一片樹葉，問仙人說：『這是什麼樹的葉子？』仙人回答說：『這樹名叫金頂，如果有人中毒，生命垂危，在這樹下坐著，毒就會消散。患熱病的人，依靠這樹，病也會痊癒。用這樹葉接觸人的身體，所有的毒氣和熱病，都會消除。』婆羅門很高興，請求拜仙人為師，修習他的法術，也獲得了五神通。當時那位五神通仙人，就是我的前身。當時拿著樹葉的婆羅門，就是現在的這位婆羅門。我當時教他使他具備五神通，現在也讓他免除了生死之苦，獲得了阿羅漢果。』 （八〇）十力迦葉以真實之言止住佛足的血流 當時如來，被迦陀羅刺刺傷了腳，血流不止，用各種藥物塗抹，都不能治好。各位阿羅漢，在香山中，取來藥物塗抹治療，也無法止住血流。十力迦葉，來到世尊面前，這樣說道：『如果佛如來，對一切眾生，都有平等心，對羅睺羅、提婆達多等人沒有差別，腳上的血就應該停止。』話音剛落，血立刻停止，傷口也平復了。比丘們讚歎說：『各種妙藥，塗抹都不能止住，迦葉的真實之言，血立刻就止住了。』 佛說：『不只是今天這樣，過去世時，也是如此。從前有個婆羅門，生了一個兒子，名叫無害，他告訴父親說：『在田里行走時，不要傷害眾生。』父親告訴兒子說：『你想當仙人嗎？生活的法則，怎麼能避開蟲子呢？』兒子說：『我希望得到現世的安樂、後世的安樂，不聽我的話，用這種方式活著有什麼意義呢？』於是就到毒龍泉邊坐下，想要尋死。世上有一條毒龍，看到他要害人

English version: The Buddha said, 'Welcome, Bhikkhu!' His hair and beard fell off by themselves, and the monastic robe appeared on his body. The Buddha then preached the essence of the Dharma to him, and he immediately attained Arhatship. The Bhikkhus said, 'The Tathagata is skilled at distinguishing this pearl and is also able to preach the Dharma, enabling people to attain the path and realize the fruit.' The Buddha said, 'It is not only today that this is so, but it was also like this in the past. Once, in the country of Kasi, in the mountains of the Immortals, there was an Immortal with five supernatural powers. At that time, there was a Brahmin who held a leaf and asked the Immortal, 'What kind of tree is this leaf from?' The Immortal replied, 'This tree is called Golden Peak. If a person is poisoned and near death, sitting under this tree will dispel the poison. A person with a fever, relying on this tree, will also be cured. If this leaf touches a person's body, all poison and fever will be eliminated.' The Brahmin was delighted and asked to become the Immortal's disciple, practicing his methods, and also attained five supernatural powers. At that time, the Immortal with five supernatural powers was my former self. At that time, the Brahmin holding the leaf is this Brahmin now. I taught him at that time to acquire five supernatural powers, and now I have also freed him from the suffering of birth and death, and he has attained Arhatship.' (80) Ten-Power Kasyapa stops the Buddha's foot from bleeding with truthful words At that time, the Tathagata was pricked in the foot by a thorn, and the blood flowed without stopping. Various medicines were applied, but they could not heal it. The Arhats, from Fragrant Mountain, took medicine to apply, but it still did not stop the bleeding. Ten-Power Kasyapa came to the World Honored One and said, 'If the Buddha Tathagata has an equal mind towards all beings, and there is no difference between Rahula and Devadatta, the blood from your foot should stop.' Immediately, the blood stopped, and the wound healed. The Bhikkhus exclaimed, 'Various wonderful medicines could not stop it, but Kasyapa's truthful words immediately stopped the blood.' The Buddha said, 'It is not only today that this is so, but it was also like this in the past. Once, there was a Brahmin who had a son named Harmless, who told his father, 'When walking in the fields, do not harm living beings.' The father told his son, 'Do you want to become an Immortal? How can you avoid insects in the way of life?' The son said, 'I hope to attain happiness in this life and happiness in the next life. If you do not listen to me, what is the point of living this way?' Then he went to sit by the Poison Dragon Spring, wanting to seek death. There was a poisonous dragon in the world, seeing him, it wanted to harm him.

---

。時婆羅門子，即見毒龍，毒遍身體，命即欲斷。父時憂惱，不知兒處，尋即求覓。見兒欲死，父到兒所，而作是言：『我子從來，無害心者，此毒應消。』作是語已，毒氣即消，平復如故。爾時父者，十力迦葉是也。爾時子者，我身是也。於過去世中，能作實語，消除我病，於今現世，亦以實言而愈我病。」

（八一）佛在菩提樹下魔王波旬欲來惱佛緣

昔如來在菩提樹下，惡魔波旬，將八十億眾，欲來壞佛。至如來所，而作是言：「瞿曇！汝獨一身，何能坐此？急可起去。若不去者，我捉汝腳，擲著海外。」佛言：「我觀世間，無能擲我著海外者。汝於前身，但曾作一寺，受一日八戒，施辟支佛一缽之食，故生六天，為大魔王。而我乃於三阿僧祇劫，廣修功德，一阿僧祇劫，我曾供養無量諸佛，第二第三阿僧祇劫，亦復如是，供養聲聞緣覺之人，不可計數，一切大地，無有針許非我身骨。」魔言：「瞿曇！汝道我昔，一日持戒，施辟支佛食，信有真實，我亦自知，汝亦知我；汝自道者，誰為證知？」佛以手指地言：「此地證我。」作是語時，一切大地，六種震動，地神即從金剛際出，合掌白佛言：「我為作證，有此地來，我恒在中。世尊所說，真實不虛。」佛語波旬：「汝今先能動此澡瓶，然後可能擲我海外。」爾時波旬及八十億眾，不能令動，魔王軍眾，顛倒自墮，破壞星散。諸比丘言：「波旬長夜，惱亂如來，而不得勝。」

佛言：「非但今日，過去亦爾

從前，有一位婆羅門的孩子，他看到一條毒龍，毒液遍佈全身，生命即將終結。他的父親當時非常憂慮，不知道孩子在哪裡，就到處尋找。當他看到孩子快要死了，父親來到孩子身邊，說道：『我的孩子向來沒有害人之心，這毒應該會消散。』說完這話，毒氣立刻消散，孩子恢復如初。當時的父親，就是十力迦葉。當時的孩子，就是我的前身。在過去世中，能夠說真實的話，消除我的疾病，在今生，也用真實的話治癒我的疾病。 過去，如來在菩提樹下時，惡魔波旬帶領八十億魔眾，想要破壞佛陀的修行。他們來到如來面前，說道：『瞿曇！你獨自一人，怎麼能坐在這裡？趕緊離開。如果不走，我就抓住你的腳，把你扔到海外。』佛陀說：『我看世間，沒有人能把我扔到海外。你前世只是建了一座寺廟，受了一天八關齋戒，佈施給辟支佛一缽食物，所以才生到六慾天，成為大魔王。而我卻在三大阿僧祇劫中，廣修功德，第一阿僧祇劫，我曾供養無量諸佛，第二第三阿僧祇劫，也是如此，供養聲聞緣覺的人，不可計數，整個大地，沒有一針之地不是我的身骨。』魔王說：『瞿曇！你說我以前，持戒一天，佈施辟支佛食物，我相信這是真的，我自己也知道，你也知道我；但你說你修行的功德，誰能證明？』佛陀用手指著地面說：『這大地可以為我作證。』說完這話，整個大地，發生六種震動，地神立刻從金剛際出來，合掌對佛陀說：『我可以作證，自從有這大地以來，我一直都在這裡。世尊所說，真實不虛。』佛陀對波旬說：『你現在先能移動這個澡瓶，然後才可能把我扔到海外。』當時波旬和八十億魔眾，都不能移動澡瓶，魔王的軍隊，顛倒自墮，潰散星離。眾比丘說：『波旬長久以來，惱亂如來，卻不能得勝。』 佛陀說：『不只是今天這樣，過去也是如此。』

Once, a Brahmin's son saw a poisonous dragon, and the poison spread throughout his body, his life about to end. His father was very worried, not knowing where his son was, and searched everywhere. Seeing his son about to die, the father came to his son and said, 'My son has never had a harmful heart, this poison should dissipate.' As soon as he said this, the poison immediately disappeared, and the son recovered as before. The father at that time was the Ten-Power Kasyapa. The son at that time was my former self. In past lives, being able to speak truthfully, eliminated my illness, and in this life, I also use truthful words to heal my illness. In the past, when the Tathagata was under the Bodhi tree, the evil Mara Papiyas, leading eighty billion demons, wanted to destroy the Buddha's practice. They came to the Tathagata and said, 'Gautama! You are alone, how can you sit here? Quickly leave. If you don't leave, I will grab your feet and throw you into the sea.' The Buddha said, 'I see in the world, no one can throw me into the sea. In your past life, you only built a temple, observed the eight precepts for one day, and offered a bowl of food to a Pratyekabuddha, so you were born in the six desire heavens, becoming a great demon king. But I have cultivated merits extensively for three asamkhya kalpas. In the first asamkhya kalpa, I offered to countless Buddhas. In the second and third asamkhya kalpas, it was the same, offering to countless Sravakas and Pratyekabuddhas. The entire earth does not have a needle's space that is not my bone.' The demon said, 'Gautama! You say that I used to observe precepts for one day and offered food to a Pratyekabuddha, I believe it is true, I know it myself, and you also know it; but you say you have cultivated merits, who can prove it?' The Buddha pointed to the ground and said, 'This earth can testify for me.' As soon as he said this, the entire earth shook in six ways, and the earth god immediately came out from the Vajra boundary, put his palms together and said to the Buddha, 'I can testify, since this earth has existed, I have always been here. What the World Honored One said is true and not false.' The Buddha said to Papiyas, 'You must first be able to move this water pot, and then you might be able to throw me into the sea.' At that time, Papiyas and the eighty billion demons could not move the water pot, and the demon king's army fell down in disarray, scattered and broken. The monks said, 'Papiyas has long troubled the Tathagata, but has not been able to win.' The Buddha said, 'It is not only like this today, it was also like this in the past.'

---

。昔迦尸國，仙人山中，有五通仙，教化波羅㮈城中諸年少輩，皆度出家，使修仙道。爾時城神，極大瞋忿，語仙人言：『汝若入城，更度人者，我捉汝腳，擲于海外。』彼仙人捉一澡瓶，語城神言：『先動此瓶，然後擲我。』盡其神力，不能得動，慚愧歸伏。爾時仙人，我身是也。爾時城神，波旬是也。」

（八二）佛為諸比丘說利養災患緣

爾時如來，在舍衛國，厭患利養。有一深林，名貪莊嚴，逃避利養，往至林中。林中有寺，時一羅漢，名那弋迦，作此寺主。佛至彼林，到後日中，有諸人等，持衣供養，滿於林中，作是言曰：「我不用利養，而此利養常逐我后。」有萬二千比丘，亦至彼處。佛語諸比丘：「利養者是大災害，能作障難，乃至羅漢，亦為利養之所障難。」比丘問言：「能作何障？」佛言：「利養之害，破皮，破肉，破骨，破髓。云何為破？破持戒之皮，禪定之肉，智慧之骨，微妙善心之髓。」萬二千比丘，齊畜三衣六物，作阿練若，不受余物。佛即讚歎：「善哉，善哉！能作阿練若法。我之此法，是少欲法，非是多欲，是知足法，非不知足，是樂靜法，非樂憒鬧，是精進法，非懈怠法，是正念法，非邪念法，是定心法，非亂心法，是智慧法，非愚癡法。」時諸比丘，聞說此語，皆得阿羅漢。

諸比丘白佛言：「希有世尊！」

佛言：「非適今日，過去亦爾。昔迦尸國有輔相，名曰夜叉。夜叉之子，名夜兒達多，深覺非常，出家學仙

現代漢語譯本：過去在迦尸國，仙人山中，有一位具有五種神通的仙人，他教化波羅奈城中的年輕人，都讓他們出家，修習仙道。當時，城神非常憤怒，對仙人說：『你如果進入城中，再度化他人，我就抓住你的腳，把你扔到海外。』那位仙人拿出一個澡瓶，對城神說：『你先動搖這個瓶子，然後再扔我。』城神用盡神力，也不能使瓶子動一下，感到慚愧，便歸順了。當時的仙人，就是我的前身。當時的城神，就是波旬。 現代漢語譯本：佛陀為眾比丘講述利養的災患因緣。當時，如來在舍衛國，厭惡利養。有一片深林，名叫貪莊嚴，佛陀爲了躲避利養，前往那片森林。林中有一座寺廟，當時有一位名叫那弋迦的羅漢，是這座寺廟的主持。佛陀來到那片森林，到了第二天中午，有許多人拿著衣服來供養，堆滿了森林，他們說：『我不用利養，但是這些利養總是追隨著我。』有一萬二千位比丘，也來到了那裡。佛陀對眾比丘說：『利養是巨大的災害，能夠製造障礙，甚至羅漢，也會被利養所障礙。』比丘們問道：『能製造什麼障礙呢？』佛陀說：『利養的危害，能破壞面板、肌肉、骨骼、骨髓。如何破壞呢？它能破壞持戒的面板，禪定的肌肉，智慧的骨骼，微妙善心的骨髓。』一萬二千位比丘，都只持有三衣六物，在阿練若處修行，不接受其他物品。佛陀讚歎道：『好啊，好啊！能夠修習阿練若法。我的這個法，是少欲的法，不是多欲的法；是知足的法，不是不知足的法；是樂於清靜的法，不是樂於喧鬧的法；是精進的法，不是懈怠的法；是正念的法，不是邪念的法；是定心的法，不是亂心的法；是智慧的法，不是愚癡的法。』當時，眾比丘聽了這些話，都證得了阿羅漢果。 現代漢語譯本：眾比丘對佛陀說：『世尊真是稀有啊！』佛陀說：『不只是今天這樣，過去也是如此。過去在迦尸國有一位輔相，名叫夜叉。夜叉的兒子，名叫夜兒達多，他深深地感到世事無常，於是出家學仙。』

English version: In the past, in the country of Kashi, in the mountain of the Immortals, there was an immortal with five supernatural powers. He taught the young people in the city of Varanasi, and they all left home to cultivate the path of immortality. At that time, the city god was extremely angry and said to the immortal, 'If you enter the city and convert more people, I will grab your feet and throw you into the sea.' The immortal took a water bottle and said to the city god, 'First shake this bottle, and then throw me.' The city god used all his divine power but could not move the bottle. Ashamed, he submitted. The immortal at that time was my past self. The city god at that time was Mara. English version: The Buddha told the monks about the causes of the disasters of gain and offerings. At that time, the Tathagata was in Shravasti, disgusted with gain and offerings. There was a deep forest called 'Greed Adornment'. To avoid gain and offerings, the Buddha went to that forest. There was a temple in the forest, and at that time, a monk named Nayika, an Arhat, was the abbot of the temple. When the Buddha arrived in that forest, by the next noon, many people came with clothes as offerings, filling the forest. They said, 'I do not seek gain and offerings, but these gains and offerings always follow me.' Twelve thousand monks also came to that place. The Buddha said to the monks, 'Gain and offerings are great disasters, capable of creating obstacles. Even an Arhat can be obstructed by gain and offerings.' The monks asked, 'What kind of obstacles can they create?' The Buddha said, 'The harm of gain and offerings can break the skin, flesh, bones, and marrow. How do they break them? They break the skin of keeping precepts, the flesh of meditation, the bones of wisdom, and the marrow of subtle good intentions.' The twelve thousand monks all kept only three robes and six items, practiced in the Aranya, and did not accept other things. The Buddha praised them, 'Good, good! You are able to practice the Aranya Dharma. My Dharma is a Dharma of few desires, not many desires; it is a Dharma of contentment, not discontent; it is a Dharma of enjoying tranquility, not enjoying noise; it is a Dharma of diligence, not laziness; it is a Dharma of right mindfulness, not wrong mindfulness; it is a Dharma of a focused mind, not a scattered mind; it is a Dharma of wisdom, not ignorance.' At that time, all the monks, upon hearing these words, attained Arhatship. English version: The monks said to the Buddha, 'World Honored One, you are truly rare!' The Buddha said, 'It is not just today, it was the same in the past. In the past, in the country of Kashi, there was a minister named Yaksha. Yaksha's son, named Yerdadatta, deeply felt the impermanence of life, so he left home to study immortality.'

---

。諸仙多欲，皆諍果草，夜兒達多，為欲令彼少欲之故，舍其濡草，取彼鞭草，舍此甘果，取彼酢果，捨己新果，取他陳果，舍取果已，即得五通。萬二千仙人，見其如此，便學少欲，不復多求，亦皆得五通。夜兒達多，漸作方便，教化諸仙。命終之後，生不用處。爾時達多，我身是也。爾時萬二千仙人，今萬二千比丘是也。」

（八三）賊臨被殺遙見佛歡喜而生天緣

爾時舍衛國，波斯匿王，擊鼓唱令，而作是言：「若作賊者，捉得當殺。」時有一人，捉賊將來，王便遣人將出殺去。在於城外，會於道中，逢見如來，心生歡喜，至於殺處，即伏王法，尋得生天。具修三念，知已由是垂殺之時見佛歡喜命終生天，感佛恩德，來下供養，佛為說法，得須陀洹。

比丘問言：「以何業緣，生於天宮？」

佛言：「昔在人中，為王所殺，臨死之時，見佛歡喜。乘此善因，生彼天宮，重於我所，聞法解悟，證須陀洹。」

（八四）刖手足人感念佛恩而得生天緣

昔舍衛國，有人犯于王法，截其手足，擲著道頭。佛行見之，即往到邊，而問言曰：「汝於今日，以何為苦？」刖人答言：「我最苦餓。」即敕阿難，使與彼食。其刖人命終生天，感佛厚恩，來下供養，佛為說法，得須陀洹。

比丘問言：「以何業行，生於天上？」

佛言：「昔在人中，被刖手足擲于道頭，佛到其所，敕與其食，心生歡喜，命終生天，重於我所，聞法得道

現代漢語譯本：眾仙人貪慾熾盛，都爭奪果草。夜兒達多爲了讓他們減少慾望，捨棄柔軟的草，選取粗硬的鞭草；捨棄甘甜的果實，選取酸澀的果實；捨棄自己新鮮的果實，選取他人陳舊的果實。捨棄了對果實的執著后，就獲得了五神通。一萬二千仙人看到他這樣做，便學習減少慾望，不再多求，也都獲得了五神通。夜兒達多逐漸用方便法門教化眾仙。他命終之後，轉生到不用之處。那時的達多，就是我的前身。那時的那一萬二千仙人，就是現在的這一萬二千比丘。 現代漢語譯本：當時舍衛國，波斯匿王擊鼓宣告，並說道：『如果有人做賊，抓到就殺。』當時有一個人，抓著賊來了，國王就派人把他帶出去殺掉。在城外，正好在路上，遇到了如來，心中生起歡喜，到了刑場，就伏法被殺，隨即轉生到天上。他修習了三種憶念，知道自己是因為被殺時見到佛而心生歡喜，命終才轉生到天上，感念佛的恩德，就下來供養佛。佛為他說法，他證得了須陀洹果。 現代漢語譯本：比丘問道：『他以什麼業緣，轉生到天宮？』 現代漢語譯本：佛說：『他過去在人間，被國王所殺，臨死的時候，見到佛而心生歡喜。憑藉這個善因，轉生到天宮，又在我這裡，聽聞佛法，開悟解脫，證得了須陀洹果。』 現代漢語譯本：過去在舍衛國，有一個人觸犯了王法，被砍斷手腳，扔在路邊。佛陀行走時看到了他，就走到他身邊，問他說：『你今天，最痛苦的是什麼？』被砍斷手腳的人回答說：『我最痛苦的是飢餓。』佛陀就命令阿難，給他食物。那被砍斷手腳的人命終後轉生到天上，感念佛陀的深厚恩德，就下來供養佛。佛陀為他說法，他證得了須陀洹果。 現代漢語譯本：比丘問道：『他以什麼業行，轉生到天上？』 現代漢語譯本：佛說：『他過去在人間，被砍斷手腳扔在路邊，佛陀走到他那裡，命令給他食物，他心中生起歡喜，命終後轉生到天上，又在我這裡，聽聞佛法，證得了道。』

English version: Many immortals were greedy and fought over the fruit grass. Yēérdáduō, in order to make them less greedy, abandoned the soft grass and took the hard whip grass; abandoned the sweet fruit and took the sour fruit; abandoned his own fresh fruit and took others' stale fruit. After abandoning his attachment to fruit, he obtained the five supernatural powers. Twelve thousand immortals saw him doing this, and they learned to be less greedy, no longer seeking much, and they also obtained the five supernatural powers. Yēérdáduō gradually used skillful means to teach the immortals. After his life ended, he was reborn in a place of no use. At that time, Daduō was my past self. At that time, those twelve thousand immortals are the twelve thousand bhikkhus of today. English version: At that time, in the country of Shavesti, King Pasenadi beat the drum and announced, saying, 'If anyone commits theft, they will be killed when caught.' At that time, a person brought a thief, and the king sent people to take him out and kill him. Outside the city, on the road, he met the Tathagata, and his heart was filled with joy. When he reached the execution ground, he submitted to the law and was killed, and immediately was reborn in heaven. He cultivated the three recollections, knowing that it was because he saw the Buddha and felt joy when he was about to be killed that he was reborn in heaven. He was grateful for the Buddha's kindness, so he came down to make offerings to the Buddha. The Buddha preached the Dharma to him, and he attained the fruit of Srotapanna. English version: The bhikkhu asked, 'By what karmic cause was he reborn in the heavenly palace?' English version: The Buddha said, 'In the past, he was killed by the king in the human realm. When he was about to die, he saw the Buddha and felt joy. By this good cause, he was reborn in the heavenly palace. Again, here with me, he heard the Dharma, became enlightened and liberated, and attained the fruit of Srotapanna.' English version: In the past, in the country of Shavesti, a person violated the king's law, had his hands and feet cut off, and was thrown on the side of the road. When the Buddha was walking, he saw him, went to his side, and asked him, 'What is your greatest suffering today?' The person with his hands and feet cut off replied, 'My greatest suffering is hunger.' The Buddha then ordered Ananda to give him food. The person with his hands and feet cut off died and was reborn in heaven. He was grateful for the Buddha's deep kindness, so he came down to make offerings to the Buddha. The Buddha preached the Dharma to him, and he attained the fruit of Srotapanna. English version: The bhikkhu asked, 'By what karmic action was he reborn in heaven?' English version: The Buddha said, 'In the past, in the human realm, his hands and feet were cut off and he was thrown on the side of the road. The Buddha went to him, ordered that he be given food, and his heart was filled with joy. After his life ended, he was reborn in heaven. Again, here with me, he heard the Dharma and attained the Way.'

---

。」

（八五）長者以好蜜漿供養行人得生天緣

昔舍衛國，有一長者，于祇洹林，求空閑地，欲造房舍。須達長者，遍已作竟，無復空處，便於祇洹大門之中，以好凈水，用種種蜜種種之麨作漿，供給一切行人。九十日後，佛亦受之。於是命終，生於天上，有大威德，乘天宮殿，來供養佛，佛為說法，得須陀洹。

比丘問言：「以何業行，得生天上，威德如此？」

佛言：「本為人時，于祇洹門，作種種漿，施與一切，佛亦自受。以是因緣，生於天上，又於我所，聞法得道。」

（八六）波斯匿王遣人請佛由為王使生天緣

昔舍衛國，波斯匿王、須達長者久不見佛，心生渴仰，于夏坐后，遣使請佛。使至佛所，恭敬白佛言：「王與長者，欲見如來，唯愿世尊！乘此車上，往到舍衛。」佛言：「我不用車，自有神足。」雖作是語，為其得福，當於車上空中而行。使便在前，而告于王及以長者。王與長者，躬自出迎，使亦與王，還來見佛。命終生於天上，即乘寶車，來至佛所，佛為說法，得須陀洹。

比丘問言：「以何因緣，生於天宮，乘此寶車？」

佛言：「昔在人中，為王所使，到于佛所，奉車使乘。由是業緣，今得生天，恒駕寶車，重於我邊，聞法得悟，證須陀洹。」

（八七）波斯匿王勸化乞索時有貧人以㲲施王得生天緣

昔舍衛國，波斯匿王，作是言曰：「須達長者，尚能勸化一切人民，作諸福業，我今亦當為眾生故，教導乞索，令其得福

現代漢語譯本 （八五）一位長者用美味的蜜漿供養行人，因此獲得了昇天的因緣。 過去在舍衛國，有一位長者在祇洹林中尋找空閑的地方，想要建造房屋。須達長者已經把所有地方都建滿了，沒有空餘的地方了。於是，這位長者就在祇洹的大門裡，用乾淨的水，加上各種蜂蜜和各種炒麵做成漿，供給所有來往的行人。九十天後，佛陀也接受了他的供養。之後，這位長者去世，轉生到天上，擁有巨大的威德，乘坐天宮寶殿，前來供養佛陀。佛陀為他說法，他證得了須陀洹果。 比丘們問道：『他以什麼樣的善行，能夠升到天上，擁有如此大的威德呢？』 佛陀說：『他生前在祇洹門前，製作各種漿水，佈施給所有人，佛陀也親自接受了他的供養。因為這個因緣，他轉生到天上。又因為在我這裡聽聞佛法，所以證得了道果。』 （八六）波斯匿王派人請佛，因為擔任國王的使者而獲得了昇天的因緣。 過去在舍衛國，波斯匿王和須達長者很久沒有見到佛陀，心中非常渴望。在夏季安居結束后，他們派遣使者去請佛陀。使者到達佛陀那裡，恭敬地對佛陀說：『國王和長者想要見您，希望世尊乘坐這輛車，前往舍衛國。』佛陀說：『我不用車，我有神足通。』雖然這樣說，爲了讓使者獲得福報，佛陀還是在車上空中行走。使者便先走一步，去告訴國王和長者。國王和長者親自出來迎接，使者也和國王一起回來見佛陀。之後，使者去世，轉生到天上，乘坐寶車來到佛陀這裡。佛陀為他說法，他證得了須陀洹果。 比丘們問道：『他以什麼樣的因緣，能夠轉生到天宮，乘坐寶車呢？』 佛陀說：『他生前在人間，擔任國王的使者，來到佛陀這裡，奉上車子請佛陀乘坐。因為這個業緣，他現在得以昇天，經常駕著寶車，來到我這裡，聽聞佛法，證悟了須陀洹果。』 （八七）波斯匿王勸化乞討，當時有一位貧窮的人用毛毯佈施給國王，因此獲得了昇天的因緣。 過去在舍衛國，波斯匿王這樣說道：『須達長者尚且能夠勸化所有人民，做各種善事，我現在也應當爲了眾生的緣故，教導他們乞討，讓他們獲得福報。』

English version (85) An elder offered good honey drinks to travelers and was reborn in heaven. In the past, in the country of Sravasti, there was an elder who sought a vacant place in the Jeta Grove to build a house. Sudatta, the elder, had already built on all the available land, leaving no space. So, this elder, at the main gate of Jeta Grove, used clean water, various kinds of honey, and various kinds of roasted flour to make drinks, which he offered to all travelers. After ninety days, the Buddha also accepted his offering. Later, this elder passed away and was reborn in heaven, possessing great power and riding in a heavenly palace, came to make offerings to the Buddha. The Buddha preached the Dharma to him, and he attained the state of Srotapanna. The monks asked, 'By what good deeds was he able to be reborn in heaven and possess such great power?' The Buddha said, 'When he was a human, he made various drinks at the gate of Jeta Grove and gave them to everyone, and the Buddha himself also accepted his offerings. Because of this cause, he was reborn in heaven. And because he heard the Dharma from me, he attained the path.' (86) King Pasenadi sent a messenger to invite the Buddha, and because he was the king's messenger, he was reborn in heaven. In the past, in the country of Sravasti, King Pasenadi and Elder Sudatta had not seen the Buddha for a long time, and their hearts were filled with longing. After the summer retreat, they sent a messenger to invite the Buddha. The messenger arrived at the Buddha's place and respectfully said to the Buddha, 'The king and the elder wish to see you, may the World Honored One ride in this carriage and go to Sravasti.' The Buddha said, 'I do not need a carriage, I have divine powers.' Although he said this, in order to allow the messenger to gain merit, the Buddha still traveled in the air above the carriage. The messenger went ahead to inform the king and the elder. The king and the elder came out to greet the Buddha in person, and the messenger also returned with the king to see the Buddha. Later, the messenger passed away and was reborn in heaven, riding in a jeweled carriage to the Buddha's place. The Buddha preached the Dharma to him, and he attained the state of Srotapanna. The monks asked, 'By what cause was he able to be reborn in a heavenly palace and ride in a jeweled carriage?' The Buddha said, 'When he was a human, he was the king's messenger, and he came to the Buddha's place, offering the carriage for the Buddha to ride. Because of this karmic cause, he is now reborn in heaven, constantly riding in a jeweled carriage, coming to my side, hearing the Dharma, and realizing the state of Srotapanna.' (87) King Pasenadi encouraged begging, and at that time, a poor person gave a blanket to the king and was reborn in heaven. In the past, in the country of Sravasti, King Pasenadi said, 'Elder Sudatta is able to encourage all people to do good deeds, and now I should also, for the sake of all beings, teach them to beg, so that they may gain merit.'

---

。」於是行化，處處乞索。時有一人，貧窮多乏，唯有一㲲，即便持施波斯匿王；王得㲲已，轉以奉佛。其後貧人，命終生天，感佛大恩，而來供養，佛為說法，獲須陀洹。

比丘問言：「昔作何業，生於彼天？」

佛言：「在人中時，值王勸化，即以白㲲，而佈施之。乘此善因，今得生天，遂於我所，聞法證果。」

（八八）兄常勸弟奉修三寶弟不敬信兄得生天緣

昔舍衛國，有兄弟二人，而第一者，奉修佛法，第二之者，事富蘭那。兄常勸弟，使事三寶，弟不隨順，恒共鬥諍，情不和合，各便分活。第一者供養于佛，后遂命終，生於天上，即來佛所，報恩供養，佛為說法，得須陀洹。

比丘問言：「昔為何業，生此天宮？」

佛言：「往在人中，心樂正法，奉修三寶，以是福因，今得生天，又於我所，聞法信解，而證道果。」

（八九）父聞子得道歡喜即得生天緣

昔舍衛國，有兄弟二人，恒喜斗諍，更相怨惡，便共詣王，欲求斷決。道中值佛，佛為說法，得阿羅漢道。父聞其子遇佛得道，心生歡喜，遂即命終，生於天上，來至佛所，佛為說法，得須陀洹。

比丘問言：「往作何業，今得生天？」

佛言：「昔在人中，聞我為其子等說法得道，踴躍歡喜，命終生天，重於我所，聞法信解，而證道果。」

（九〇）子為其父所逼出家生天緣

昔舍衛國有人，使子出家事佛，佛即度之，恒使掃地，不堪辛苦，罷道還俗。其父語言：「汝但出家，從今已后，代汝掃地

現代漢語譯本：於是他開始四處乞討。當時有一個人，非常貧窮，什麼都沒有，只有一塊粗布，他立刻拿著這塊佈施舍給了波斯匿王；波斯匿王得到布后，又轉而供奉給了佛陀。後來，這個窮人去世後轉生到了天上，他感念佛陀的恩德，前來供養，佛陀為他說法，他證得了須陀洹果位。 比丘問佛：『他過去做了什麼業，才能轉生到天上？』 佛說：『他在人間時，正值國王勸導佈施，他就用那塊白布佈施了。憑藉這個善因，他現在得以轉生天上，並且在我這裡聽聞佛法，證得了果位。』 現代漢語譯本：過去在舍衛國，有兄弟二人，哥哥信奉佛法，弟弟信奉富蘭那。哥哥經常勸弟弟信奉三寶，弟弟不聽從，總是和哥哥爭吵，感情不和，於是就分家各自生活。哥哥供養佛陀，後來去世後轉生到天上，他來到佛陀這裡，報答恩情並供養，佛陀為他說法，他證得了須陀洹果位。 比丘問佛：『他過去做了什麼業，才能轉生到天宮？』 佛說：『他過去在人間時，內心喜歡正法，信奉三寶，憑藉這個福德因緣，現在得以轉生天上，又在我這裡聽聞佛法，信解佛法，從而證得了道果。』 現代漢語譯本：過去在舍衛國，有兄弟二人，經常爭吵，互相怨恨，於是就一起去見國王，想要請求裁決。在路上遇到了佛陀，佛陀為他們說法，他們證得了阿羅漢道。他們的父親聽說兒子們遇到佛陀證得了道，心中非常歡喜，於是就去世了，轉生到了天上，來到佛陀這裡，佛陀為他說法，他證得了須陀洹果位。 比丘問佛：『他過去做了什麼業，現在才能轉生到天上？』 佛說：『他過去在人間時，聽到我為他的兒子們說法證得了道，他非常高興，去世後轉生到了天上，又在我這裡聽聞佛法，信解佛法，從而證得了道果。』 現代漢語譯本：過去在舍衛國，有一個人讓他的兒子出家侍奉佛陀，佛陀就度他出家了，經常讓他掃地，他受不了辛苦，就還俗了。他的父親對他說：『你只要出家，從今以後，我替你掃地。』

English version: Then he went begging everywhere. At that time, there was a man who was very poor and had nothing but a piece of coarse cloth. He immediately took this cloth and gave it as alms to King Pasenadi. After the king received the cloth, he in turn offered it to the Buddha. Later, this poor man died and was reborn in heaven. He was grateful for the Buddha's kindness and came to make offerings. The Buddha preached to him, and he attained the state of Srotapanna. A monk asked the Buddha, 'What deeds did he do in the past to be reborn in heaven?' The Buddha said, 'When he was in the human realm, it was during the time when the king was encouraging almsgiving, and he gave that piece of white cloth as alms. Because of this good cause, he is now reborn in heaven, and by hearing the Dharma from me, he has attained the fruit of enlightenment.' English version: In the past, in the city of Sravasti, there were two brothers. The elder brother practiced the Buddha's teachings, while the younger brother followed Purana. The elder brother often urged his younger brother to follow the Three Jewels, but the younger brother did not listen. They always argued and their relationship was not harmonious, so they separated and lived independently. The elder brother made offerings to the Buddha, and later, after he died, he was reborn in heaven. He came to the Buddha to repay his kindness and make offerings. The Buddha preached to him, and he attained the state of Srotapanna. A monk asked the Buddha, 'What deeds did he do in the past to be reborn in the heavenly palace?' The Buddha said, 'When he was in the human realm, he had a heart that loved the true Dharma and practiced the Three Jewels. Because of this meritorious cause, he is now reborn in heaven. Furthermore, by hearing the Dharma from me, he understood and believed, and thus attained the fruit of the path.' English version: In the past, in the city of Sravasti, there were two brothers who often quarreled and resented each other. They went together to see the king, wanting to seek a judgment. On the way, they met the Buddha, who preached to them, and they attained the path of Arhatship. Their father heard that his sons had met the Buddha and attained the path, and he was very happy. He then passed away and was reborn in heaven. He came to the Buddha, who preached to him, and he attained the state of Srotapanna. A monk asked the Buddha, 'What deeds did he do in the past to be reborn in heaven now?' The Buddha said, 'When he was in the human realm, he heard that I had preached to his sons and they had attained the path. He was overjoyed, and after he passed away, he was reborn in heaven. Again, by hearing the Dharma from me, he understood and believed, and thus attained the fruit of the path.' English version: In the past, in the city of Sravasti, there was a man who made his son become a monk to serve the Buddha. The Buddha ordained him, and he was always made to sweep the floor. He could not endure the hardship and returned to lay life. His father said to him, 'As long as you are a monk, from now on, I will sweep the floor for you.'

---

。」父即共子，往彼祇洹精舍。兒見精舍，其中清凈，心生歡喜，便作是言：「我寧殺身，出家掃地，不復還俗。」其後命終，生於天上，即來佛所，佛為說法，得須陀洹。

比丘問言：「以何業緣，生於天上？」

佛言：「往在人中，不堪辛苦，欲還於家。其父不聽，代其使役，強驅出家，遂便歡喜。命終生天，又於我所，聞法得道。」

（九一）羅漢祇夜多驅惡龍入海緣

昔有尊者阿羅漢，字祇夜多，佛時去世，七百年後，出罽賓國。時罽賓國，有一惡龍王，名阿利那，數作災害，惱諸賢聖；國土人民，悉皆患之。時有二千阿羅漢，各盡神力，驅遣此龍，令出國界：其中有百羅漢，以神通動地；又有五百人，放大光明；復有五百人，入禪定經行。諸人各各盡其神力，不能使動。時尊者祇夜多，最後往至到龍池所，三彈指言：「龍！汝今出去，不得此住。」龍即出去，不敢停住。爾時二千羅漢，語尊者言：「我與尊者，俱得漏盡，解脫法身，悉皆平等，而我等各各盡其神力，不能令動。尊者云何，以三彈指，令阿利那龍遠入大海耶？」時尊者答言：「我凡夫已來，受持禁戒，至突吉羅，等心護持，如四重無異，今諸人等，所以不能動此龍者，神力不同，故不能動。」

時尊者祇夜多，與諸弟子，向北天竺，道中見一烏，仰而微笑。弟子白言：「不審尊者何緣微笑？愿說其意。」尊者答言：「時至當說

現代漢語譯本：父親就帶著兒子，前往祇洹精舍。兒子看到精舍，裡面清凈莊嚴，心中歡喜，便說：『我寧願捨棄生命，出家掃地，也不再還俗。』之後他去世，轉生到天上，立即來到佛陀那裡，佛陀為他說法，他證得了須陀洹果。 比丘問道：『他因何業緣，轉生到天上？』 佛陀說：『他過去在人間，不能忍受辛苦，想要回家。他的父親不答應，代替他做雜役，強迫他出家，他於是就歡喜了。他去世後轉生到天上，又在我這裡，聽聞佛法而得道。』 （九一）羅漢祇夜多驅惡龍入海的因緣 過去有一位尊者阿羅漢，名叫祇夜多，佛陀在世時去世，七百年後，出生在罽賓國。當時罽賓國，有一條惡龍王，名叫阿利那，經常製造災害，惱害賢聖；國土人民，都為此感到憂患。當時有兩千位阿羅漢，各自用盡神通力量，驅趕這條龍，讓它離開國境：其中有一百位羅漢，用神通震動大地；又有五百人，放出大光明；還有五百人，入禪定經行。眾人各自用盡神通力量，都不能使它動搖。當時尊者祇夜多，最後來到龍池邊，彈指三次說：『龍！你現在出去，不得住在這裡。』龍立即出去，不敢停留。當時兩千位羅漢，對尊者說：『我們和尊者，都已漏盡，解脫法身，完全平等，而我們各自用盡神通力量，都不能使它動搖。尊者為何，用三次彈指，就讓阿利那龍遠遠地進入大海呢？』當時尊者回答說：『我從凡夫以來，受持戒律，即使是突吉羅罪，也平等用心守護，如同四重戒一樣，現在你們各位，之所以不能動這條龍，是因為神力不同，所以不能使它動搖。』 當時尊者祇夜多，和他的弟子們，前往北天竺，途中看到一隻烏鴉，仰頭微笑。弟子問道：『不知尊者為何微笑？希望您說出其中的緣由。』尊者回答說：『時機到了自然會說。』

English version: The father then took his son to the Jetavana Monastery. Upon seeing the monastery, with its purity and serenity, the son's heart was filled with joy, and he said, 'I would rather give up my life and become a monk sweeping the grounds than return to lay life.' Later, he passed away and was reborn in heaven. He immediately came to the Buddha, who taught him the Dharma, and he attained the state of Srotapanna. A monk asked, 'What karmic cause led him to be reborn in heaven?' The Buddha said, 'In his past life as a human, he could not endure hardship and wanted to return home. His father refused, took over his chores, and forced him to become a monk, which he then came to enjoy. After he passed away, he was reborn in heaven, and here with me, he heard the Dharma and attained enlightenment.' (91) The Story of the Arhat Ghiyada Expelling the Evil Dragon into the Sea In the past, there was a venerable Arhat named Ghiyada, who passed away during the Buddha's time. Seven hundred years later, he was born in the country of Kasmira. At that time, in Kasmira, there was an evil dragon king named Arina, who frequently caused disasters and troubled the virtuous and the wise. The people of the country were all suffering because of it. At that time, there were two thousand Arhats, each using their full supernatural powers to drive the dragon away and make it leave the country. Among them, one hundred Arhats used their supernatural powers to shake the earth; another five hundred emitted great light; and another five hundred entered into meditative walking. Each of them used their full supernatural powers, but they could not move the dragon. Then, Venerable Ghiyada came last to the dragon's pond, snapped his fingers three times, and said, 'Dragon! You must leave now and not stay here.' The dragon immediately left and dared not linger. At that time, the two thousand Arhats said to the Venerable, 'We and the Venerable have all attained the end of outflows, the liberated Dharma body, and are completely equal. Yet, we each used our full supernatural powers and could not move it. How is it that the Venerable, with three finger snaps, made the dragon Arina go far into the sea?' At that time, the Venerable replied, 'Since I was an ordinary person, I have upheld the precepts, even the slightest offense, with equal care, as if they were the four major precepts. The reason why you all could not move this dragon is because your supernatural powers are different, and therefore you could not move it.' At that time, Venerable Ghiyada and his disciples were heading towards North India. On the way, they saw a crow and smiled while looking up. The disciples asked, 'We do not know why the Venerable is smiling? We hope you will tell us the reason.' The Venerable replied, 'When the time comes, I will tell you.'

---

。」於是前行，到石室城，既到城門，慘然變色，食時已至，入城乞食，既得食已，還出城門，復慘然變色。諸弟子等，長跪白言：「不審曏者何緣微笑？復慘然變色？」

時尊者祇夜多，答諸弟子言：「我于往昔九十一劫，毗婆尸佛入涅槃后，作長者子。爾時求欲出家，父母不聽，而語子言：『我家業事重，汝若出家，誰繼後嗣？吾當為汝取婦，產一子胤，聽汝出家。』即便為娶。既娶婦已，復求出家，父母復言：『若生一息，聽汝出家。』其後不久，生一男兒。兒已能語，復白父母言：『愿尊先許聽我出家。』爾時父母，恐違前言，密教乳母語孫兒言：『汝父若欲出家去時，汝當在門，而捉父言：「既生育我，今欲舍我出家去耶？若欲去者，愿父今殺我，然後當去。」』其父即時慘然情變，而語子言：『我今當住，不復更去。』由是之故，流浪生死。我以道眼，觀察宿命，天上人中，及三惡道，相值甚難！相值甚難！今乃一見。向一烏者，即是彼時孫兒也。我向所以慘然變色者，我于城邊，見餓鬼子，而語我言：『我在此城邊，已七十年，我母為我，入城求食，未曾一得來。我今飢渴，甚大困厄，愿尊者入城，見我母者，愿為我語：「速看我來。」』時我入城，見餓鬼母，而語之言：『汝兒在外，飢渴甚危，思欲相見。』時餓鬼母，而報之言：『我來入城，七十餘年，我自薄福，加我新產，饑羸無力，雖有膿血涕涶糞穢不凈之食，諸大力者，于先持去，我不能得

現代漢語譯本：於是（他）繼續前行，到達石室城。剛到城門，臉色突然變得慘白。到了吃飯的時候，（他）進城乞討食物。得到食物后，又走出城門，臉色再次變得慘白。眾弟子們長跪著稟告說：『不知道剛才是什麼原因讓您微笑？又是什麼原因讓您臉色慘白？』 當時，尊者祇夜多回答眾弟子說：『我在過去九十一劫時，毗婆尸佛入涅槃后，曾做過一個長者的兒子。那時我請求出家，父母不同意，對我說：『我家業繁重，你若出家，誰來繼承家業？我應當為你娶妻，生下一個兒子，就允許你出家。』於是就為我娶了妻子。娶妻后，我又請求出家，父母又說：『如果生下一個兒子，就允許你出家。』不久之後，我生了一個兒子。兒子已經會說話了，我又對父母說：『希望您們先允許我出家。』當時父母，害怕違背之前的承諾，就偷偷地教乳母對孫子說：『你父親如果想要出家離開時，你應當在門口，抓住你父親說：「既然生養了我，現在卻要捨棄我出家嗎？如果一定要去，希望父親現在就殺了我，然後再去。」』他的父親當時臉色慘白，心情也變了，對兒子說：『我現在就住下，不再去了。』因為這個緣故，我流浪生死。我用道眼觀察宿命，在天上人間，以及三惡道中，相遇非常困難！相遇非常困難！現在才得以一見。剛才那隻烏鴉，就是當時的孫子。我剛才之所以臉色慘白，是因為我在城邊，看見一個餓鬼的孩子，對我說：『我在這城邊，已經七十年了，我母親為我，進城求食，沒有一次得到。我現在飢渴，非常困厄，希望尊者進城，見到我母親，請為我告訴她：「快來看我。」』當時我進城，見到餓鬼的母親，對她說：『你的兒子在外面，飢渴非常危險，想見你。』當時餓鬼的母親，回答說：『我來進城，已經七十多年了，我因為自己福薄，加上我新生產，飢餓虛弱無力，即使有膿血涕唾糞穢不乾淨的食物，都被那些大力者先拿走了，我得不到。』

English version: Then (he) continued forward, arriving at the city of Shishi. As soon as he reached the city gate, his face suddenly turned pale. When it was time to eat, (he) entered the city to beg for food. After obtaining food, he went out of the city gate again, and his face turned pale once more. The disciples knelt down and reported, 'We do not know what caused you to smile just now? And what caused your face to turn pale?' At that time, the Venerable Giyadu replied to the disciples, 'In the past ninety-one kalpas, after the Buddha Vipashyin entered Nirvana, I was once the son of an elder. At that time, I requested to leave home, but my parents did not agree, saying to me, 'Our family business is heavy, if you leave home, who will inherit the family business? I should marry a wife for you, and after you have a son, I will allow you to leave home.' So they married a wife for me. After marrying, I again requested to leave home, and my parents said again, 'If you have a son, I will allow you to leave home.' Not long after, I had a son. When the son could speak, I said to my parents again, 'I hope you will allow me to leave home first.' At that time, my parents, fearing to break their previous promise, secretly taught the wet nurse to say to the grandson, 'When your father wants to leave home, you should be at the door, grab your father and say, "Since you gave birth to me, now you want to abandon me to leave home? If you must go, I hope father will kill me now, and then go."' His father's face turned pale at that time, and his mood changed, and he said to his son, 'I will stay now, and not go anymore.' Because of this reason, I have been wandering in samsara. I use my divine eye to observe past lives, in heaven and among humans, and in the three evil paths, it is very difficult to meet! Very difficult to meet! Now I have finally met. The crow just now was the grandson at that time. The reason why my face turned pale just now was because I saw a hungry ghost child by the city, who said to me, 'I have been by this city for seventy years, my mother has been begging for food for me in the city, but has never gotten any. I am now hungry and thirsty, and in great distress, I hope the Venerable will enter the city, and when you see my mother, please tell her for me, "Come and see me quickly."' At that time, I entered the city, saw the hungry ghost's mother, and said to her, 'Your son is outside, hungry and thirsty and in great danger, and wants to see you.' At that time, the hungry ghost's mother replied, 'I have been coming into the city for more than seventy years, because of my own lack of merit, plus my recent childbirth, I am hungry and weak, even if there is pus, blood, snot, saliva, and dirty food, those with great strength take it away first, and I cannot get it.'

---

。最後得一口不凈，欲持出門與子分食，門中復有諸大力鬼，復不聽出。惟愿尊者！慈愍將我，使母子相見，食此不凈。』時尊者，即將餓鬼母，得出城門，母子相見，分食不凈。爾時尊者，問此鬼言：『汝於此住，為以幾時？』時鬼答言：『我見此城七返成壞。』」時尊者嘆言：「餓鬼壽長，甚為大苦。」

時諸弟子，聞說此語，皆厭患生死，即得道跡。

（九二）二比丘見祇夜多得生天緣

時南天竺，有二比丘，聞祇夜多有大威德，來向罽賓，到其住處。道由樹下，見一比丘，形體甚悴，灶前然火。彼二比丘，而問之言：「汝識尊者祇夜多不？」答言：「我識。」彼比丘言：「今在何處？」語言：「在上第三窟中。」彼二比丘，即便上山，往到窟所，見向然火比丘。時二比丘，疑怪所以，比丘言：「尚有如此名德，何憂不能于先來此？」時一比丘即求決疑，而問之言：「尊者有如此威德，自然火為？」尊者答言：「我念往昔生死之苦，若我頭手腳可然之者，猶為眾僧而用然火，況復然薪？」

時二比丘，即便問言：「不審往昔生死之苦，其事云何？愿欲聞之。」

尊者答言：「我念往昔五百世中，生於狗中，常困飢渴，唯於二時，得自飽滿。一值醉人酒吐在地，得安樂飽。二值夫婦二人共為生活，夫便向田，婦住後作食，時彼婦人，事緣小出，我時即入，盜彼飯食。值彼食器口小，初雖得入頭，后難得出，雖得一飽，然受辛苦，夫從田還，即便剪頭在於器中

現代漢語譯本：最後，她得到了一口不乾淨的東西，想拿著出門和兒子分食，但門口又有許多大力鬼，又不讓她出去。她懇求尊者：『希望您慈悲憐憫，帶我出去，讓我和兒子相見，分食這不乾淨的東西。』當時，尊者就帶著餓鬼母親，出了城門，母子相見，分食了那不乾淨的東西。這時，尊者問這個鬼說：『你在這裡住了多久了？』鬼回答說：『我看見這座城池七次成壞。』尊者感嘆道：『餓鬼的壽命真長，真是太痛苦了。』 當時，眾弟子聽了這話，都厭惡生死，立刻證得了道果。 （九二）兩位比丘見到祇夜多獲得生天之緣 當時，南天竺有兩位比丘，聽說祇夜多有很大的威德，就來到罽賓，到了他住的地方。他們從樹下經過，看見一位比丘，形體非常憔悴，在灶前生火。這兩位比丘就問他：『你認識尊者祇夜多嗎？』他回答說：『我認識。』比丘們問：『他現在在哪裡？』他回答說：『在上面第三個洞窟里。』這兩位比丘就立刻上山，到了洞窟那裡，見到了剛才生火的比丘。當時，兩位比丘感到疑惑奇怪，比丘說：『尚且有如此名望和德行，何必擔心不能先到這裡呢？』當時，一位比丘就想解除疑惑，問他說：『尊者有如此威德，自然生火嗎？』尊者回答說：『我想到過去生死的痛苦，如果我的頭、手、腳可以用來生火，我都願意為眾僧生火，更何況是燒柴呢？』 當時，兩位比丘就問他說：『不知道過去生死的痛苦，是怎麼回事？希望能夠聽聽。』 尊者回答說：『我想到過去五百世中，都生在狗中，常常忍受飢渴，只有兩次，能夠吃飽。一次是遇到醉漢把酒吐在地上，我能安樂地吃飽。另一次是遇到一對夫婦一起生活，丈夫去田里幹活，妻子在家做飯，當時，妻子因為有事稍微出去一下，我就立刻進去，偷吃他們的飯食。因為食器口小，開始頭能進去，後來卻很難出來，雖然吃飽了一頓，卻受盡辛苦，丈夫從田里回來，就剪斷了我的頭，把它留在器皿中。』

English version: Finally, she got a mouthful of unclean food and wanted to take it out to share with her son, but there were many powerful ghosts at the door who wouldn't let her out. She pleaded with the Venerable One: 'I hope you will have compassion and take me out so that I can see my son and share this unclean food.' At that time, the Venerable One took the hungry ghost mother out of the city gate, and the mother and son met and shared the unclean food. Then, the Venerable One asked the ghost, 'How long have you been living here?' The ghost replied, 'I have seen this city rise and fall seven times.' The Venerable One sighed, 'The lifespan of a hungry ghost is so long, it is truly great suffering.' At that time, the disciples, upon hearing these words, all became disgusted with birth and death and immediately attained the path. (92) Two Bhikkhus See Gīyatā Attain the Conditions for Rebirth in Heaven At that time, there were two bhikkhus in South India who heard that Gīyatā had great power and virtue, so they came to Kashmir and arrived at his dwelling place. They passed under a tree and saw a bhikkhu who was very emaciated, making a fire in front of the stove. The two bhikkhus asked him, 'Do you know the Venerable Gīyatā?' He replied, 'I know him.' The bhikkhus asked, 'Where is he now?' He replied, 'He is in the third cave up there.' The two bhikkhus immediately went up the mountain to the cave and saw the bhikkhu who had been making the fire. At that time, the two bhikkhus were puzzled and wondered why, and the bhikkhu said, 'With such fame and virtue, why worry about not being able to come here first?' Then, one bhikkhu sought to resolve his doubts and asked, 'Venerable One, with such power and virtue, is the fire naturally made?' The Venerable One replied, 'I remember the suffering of past lives, if my head, hands, and feet could be used to make fire, I would still be willing to make fire for the Sangha, let alone burning firewood?' At that time, the two bhikkhus asked, 'We do not know what the suffering of past lives is like, we wish to hear about it.' The Venerable One replied, 'I remember that in the past five hundred lives, I was born as a dog, and I was always suffering from hunger and thirst. Only twice was I able to eat my fill. Once, I encountered a drunkard who vomited wine on the ground, and I was able to eat my fill in comfort. Another time, I encountered a couple living together. The husband went to the field to work, and the wife stayed home to cook. At that time, the wife went out briefly for some reason, and I immediately went in and stole their food. Because the mouth of the dish was small, although my head could go in at first, it was difficult to get out later. Although I had a full meal, I suffered greatly. When the husband returned from the field, he cut off my head and left it in the dish.'

---

。」時二比丘，聞其說法，厭惡生死，得須陀洹。

（九三）月氏國王見阿羅漢祇夜多緣

月氏國有王，名栴檀罽尼吒，聞罽賓國，尊者阿羅漢字祇夜多，有大名稱，思欲相見，即自躬駕，與諸臣從，往造彼國。于其中路，心竊生念：「我今為王，王于天下，一切人民，靡不敬伏，自非有大德者，何能堪任受我供養？」作是念已，遂便前進，逕詣彼國。有人告尊者祇夜多言：「月氏國王，名栴檀罽尼吒，與諸臣從，遠來相見。唯愿尊者！整其衣服，共相待接。」時尊者答言：「我聞佛語，出家之人，道尊俗表，唯德是務，豈以服飾出迎接乎？」遂便靜默端坐不出。於是月氏國王，往其住處，見尊者祇夜多，睹其威德，倍生敬信，即前稽首，卻住一面。時尊者欲唾，月氏國王，不覺前進授唾器。時尊者祇夜多，即語王言：「貧道今者未堪為王作福田也，胡為躬自抂屈神駕。」時月氏王，深生慚愧，「我向者竊生微念，以知我心，自非神德，何能爾也？」于尊者所，重生恭敬。時尊者祇夜多，即便為王，略說教法。「王來時道好，去如來時。」王聞教已，便即還國。至其中路，群臣怨言：「我等遠從大王，往至彼國，竟無所聞，然空還國。」時月氏王，報群臣言：「卿今責我無所得也？向時尊者，為我說法：『王來時道好，去如來時。』卿等不解此耶？以我往昔，持戒佈施，修造僧坊，造立塔寺，種種功德，以殖王種，今享斯位

當時兩位比丘聽聞佛陀說法，厭惡生死輪迴，證得了須陀洹果。 月氏國國王見到阿羅漢祇夜多的因緣 月氏國有一位國王，名叫栴檀罽尼吒。他聽說罽賓國有一位尊者阿羅漢，名叫祇夜多，享有盛名，便想親自拜見。於是他親自駕車，帶著大臣隨從，前往那個國家。在途中，他心裡暗自思忖：『我如今身為國王，統治天下，所有人民無不敬畏順從。如果不是有大德之人，怎麼能承受我的供養呢？』這樣想著，他便繼續前進，直接到了那個國家。有人告訴尊者祇夜多說：『月氏國王栴檀罽尼吒，帶著大臣隨從，遠道而來拜見您。希望尊者整理一下衣著，一同迎接。』當時尊者回答說：『我聽聞佛陀教誨，出家人以道為尊，超越世俗的表象，只注重德行，怎麼能用服飾來迎接呢？』於是便靜默端坐，沒有出來。這時，月氏國王來到尊者祇夜多的住處，看到尊者的威嚴德行，更加敬信，立即上前頂禮，然後退到一旁。當時尊者想要吐唾沫，月氏國王不知不覺地走上前去，遞上唾盂。尊者祇夜多對國王說：『貧道現在還不能成為國王的福田，為何要親自屈尊駕臨呢？』月氏國王深感慚愧，心想：『我剛才暗自生起微小的念頭，他竟然知道我的心思，如果不是有神聖的德行，怎麼能這樣呢？』他對尊者更加恭敬。當時尊者祇夜多就為國王簡略地講說佛法，說：『國王來的時候道路平坦，回去的時候也應該如此。』國王聽了教誨，便返回了自己的國家。在返回的途中，大臣們抱怨說：『我們跟隨大王遠道而來，到了那個國家，竟然什麼也沒聽到，就空手而歸。』月氏國王對大臣們說：『你們現在責怪我沒有收穫嗎？剛才尊者為我說法：『國王來的時候道路平坦，回去的時候也應該如此。』你們不明白這個道理嗎？因為我過去持戒佈施，修建僧房，建造佛塔寺廟，做了種種功德，才有了今天的王位。』

At that time, the two monks, having heard his teachings, grew weary of birth and death and attained the state of Srotapanna. The Circumstances of King of the Yuezhi Seeing Arhat Ghiyata In the Yuezhi country, there was a king named Chandana Kanishka. He heard that in the Kipin country, there was a venerable Arhat named Ghiyata, who had a great reputation. He desired to meet him, so he personally drove his chariot, along with his ministers and attendants, to that country. On the way, he thought to himself, 'I am now a king, ruling over the world. All the people respect and obey me. If one does not possess great virtue, how can they be worthy of receiving my offerings?' With this thought, he continued forward, directly to that country. Someone told Venerable Ghiyata, 'The King of the Yuezhi, named Chandana Kanishka, has come from afar with his ministers and attendants to see you. May the Venerable One please tidy his robes and receive him.' At that time, the Venerable One replied, 'I have heard the Buddha's teachings that those who have left home should value the path above worldly appearances, focusing only on virtue. How can we use attire to greet someone?' So he remained silent and sat still, not coming out. Then, the King of the Yuezhi went to Venerable Ghiyata's dwelling. Seeing the Venerable One's majestic virtue, he grew even more respectful and faithful. He immediately bowed his head and then stood to one side. When the Venerable One wanted to spit, the King of the Yuezhi unknowingly stepped forward and offered him a spittoon. Venerable Ghiyata then said to the king, 'This poor monk is not yet worthy to be a field of merit for the king. Why do you personally condescend to come?' The King of the Yuezhi felt deeply ashamed, thinking, 'I had just had a small thought, and he knew my mind. If he did not possess divine virtue, how could this be?' He became even more respectful towards the Venerable One. At that time, Venerable Ghiyata briefly explained the Dharma to the king, saying, 'The road was good when the king came, and it should be the same when he returns.' After hearing the teachings, the king returned to his own country. On the way back, the ministers complained, 'We followed the king from afar to that country, but we heard nothing and returned empty-handed.' The King of the Yuezhi said to his ministers, 'Are you now blaming me for having no gain? Just now, the Venerable One taught me, 'The road was good when the king came, and it should be the same when he returns.' Do you not understand this? Because in the past, I upheld the precepts, practiced giving, built monasteries, and constructed pagodas and temples, performing various meritorious deeds, I have cultivated the seed of kingship and now enjoy this position.'

---

。今復修福，廣積眾善，當來之世，必重受福，故誡我言：『王來時道好，去如來時。』」群臣聞已，稽首謝言：「臣等斯下，智慧愚淺，竊生妄解，謂所行來道。大王神德，妙契言旨，積德所種，故享斯國位。」群臣歡喜，言已而退。

（九四）月氏國王與三智臣作善親友緣

時月氏國有王，名栴檀罽尼吒，與三智人，以為親友，第一名馬鳴菩薩，第二大臣，字摩吒羅，第三良醫，字遮羅迦，如此三人，王所親善，待遇隆厚，進止左右。馬鳴菩薩，而白王言：「當用我語者，使王來生之世，常與善俱，永離諸難，長辭惡趣。」第二大臣，復白王言：「王若用臣密語，不漏泄者，四海之內，都可克獲。」第三良醫，復白王言：「大王若能用臣語者，使王一身之中，終不橫死，百味隨心，調適無患。」王如其言，未曾微病。於是王用大臣之言，軍威所擬，靡不摧伏，四海之內，三方已定，唯有東方，未來歸伏，即便嚴軍，欲往討罰。先遣諸胡及諸白象，于先導首，王從后引，欲至蔥嶺，越度關險。先所乘象馬，不肯前進，王甚驚怪，而語馬言：「我前後乘汝征伐，三方已定，汝今云何不肯進路？」時大臣白言：「臣先所啟，莫泄密語，今王漏泄，命將不遠。」如大臣言，王即自知定死不久。是王前後征伐，殺三億餘人，自知將來罪重必受無疑，心生怖懼，便即懺悔，修檀持戒，造立僧房，供養眾僧，四事不乏，修諸功德，精勤不惓

現代漢語譯本：『現在重新修福，廣泛積累各種善行，將來世必定會再次受到福報，所以告誡我說：『大王來的時候道路平坦，離開的時候也應該像來的時候一樣。』眾臣聽了之後，叩頭謝罪說：『我們這些下屬，智慧淺薄愚鈍，私下裡妄加猜測，認為所走的路就是來時的路。大王您神聖的德行，巧妙地契合了佛的旨意，是積累功德所種下的善因，所以才能享有這國家的地位。』眾臣歡喜，說完就退下了。 現代漢語譯本：當時月氏國有一位國王，名叫旃檀罽尼吒，他與三位有智慧的人結為親密的朋友，第一位名叫馬鳴菩薩，第二位是大臣，字摩吒羅，第三位是良醫，字遮羅迦。這三個人，國王非常親近，待遇優厚，出入都跟在左右。馬鳴菩薩對國王說：『如果能聽從我的話，就能使大王來世常常與善為伴，永遠遠離各種災難，長久地脫離惡道。』第二位大臣又對國王說：『大王如果能聽從我的秘密之語，不泄露出去，那麼四海之內，都可以攻克。』第三位良醫又對國王說：『大王如果能聽從我的話，就能使大王一生之中，不會橫死，各種美味隨心所欲，身體調養適宜沒有疾病。』國王聽從了他的話，從未生過小病。於是國王聽從了大臣的話，軍隊所到之處，沒有不被摧毀的，四海之內，三方已經平定，只有東方，還沒有歸順，於是就整頓軍隊，想要前去討伐。先派遣胡人和白象在前面開路，國王在後面率領軍隊，想要到達蔥嶺，越過關隘險阻。先前所乘坐的象馬，不肯前進，國王非常驚怪，就對馬說：『我以前騎著你征戰，三方已經平定，你現在為什麼不肯前進？』這時大臣說：『我先前所說，不要泄露秘密的話，現在大王泄露了，壽命將不久遠了。』正如大臣所說，國王自己知道必定不久於人世。這位國王前後征戰，殺死了三億多人，自己知道將來罪孽深重必定會受到報應，心中產生恐懼，於是就懺悔，修行佈施，持守戒律，建造僧房，供養僧眾，四事供養不缺，修行各種功德，精進不懈怠。

English version: 'Now, by cultivating blessings again and accumulating various good deeds, in the future life, one will surely receive blessings again. Therefore, I was advised: 『When the king comes, the road is smooth, and when he leaves, it should be the same as when he came.』 The ministers, upon hearing this, bowed their heads and apologized, saying: 『We, your subordinates, are of shallow and foolish wisdom, and we have made presumptuous interpretations, thinking that the path we have taken is the path we came by. Your Majesty's divine virtue is wonderfully in accordance with the Buddha's teachings. It is the good cause planted by accumulating merits that allows you to enjoy this position of the kingdom.』 The ministers were delighted, and after speaking, they withdrew. English version: At that time, there was a king in the Yuezhi kingdom named Chandana Kanishka, who had three wise men as close friends. The first was named Bodhisattva Ashvaghosa, the second was a minister named Matara, and the third was a physician named Charaka. These three men were very close to the king, who treated them with great respect, and they were always by his side. Bodhisattva Ashvaghosa said to the king: 『If you follow my words, you will ensure that in your next life, you will always be with goodness, forever be free from all calamities, and permanently depart from evil realms.』 The second minister also said to the king: 『If Your Majesty follows my secret words and does not reveal them, then the entire world can be conquered.』 The third physician also said to the king: 『If Your Majesty follows my words, you will not die an unnatural death in this lifetime, and you will have all kinds of delicacies at your disposal, and your body will be well-maintained without illness.』 The king followed his words and never had even a minor illness. Then, the king followed the minister's advice, and wherever the army went, nothing was left unconquered. Within the four seas, three directions were pacified, only the east had not yet submitted. So, he prepared his army, intending to go and punish them. He first sent the Huns and white elephants to lead the way, and the king followed behind with his army, intending to reach the Pamir Mountains and cross the dangerous passes. The elephants and horses he had previously ridden refused to move forward. The king was very surprised and said to the horse: 『I have ridden you in battles before, and three directions have been pacified. Why do you refuse to move forward now?』 At this time, the minister said: 『What I said before, do not reveal the secret words, now Your Majesty has revealed them, and your life will not be long.』 Just as the minister had said, the king knew that he would soon die. This king had killed more than three hundred million people in his previous battles, and he knew that he would surely receive heavy retribution in the future. He became fearful, and so he repented, practiced charity, upheld the precepts, built monasteries, made offerings to the monks, provided the four necessities without fail, and cultivated various merits with diligence and without weariness.

---

。時有諸臣，自相謂言：「王廣作諸罪殺戮無道，今雖作福，何益往咎？」時王聞之，將欲解其疑意，即作方便，敕語臣下：「汝當然一大鑊，七日七夜，使令極沸，莫得斷絕。」王便以一指镮擲于鑊中，命向諸臣：「仰卿鑊中得此镮來。」臣白王言：「愿更以餘罪，而就於死，此镮叵得。」王語臣言：「頗有方便可得取不？」時臣答言：「下止其火，上投冷水，以此方便，不傷人手，可取之耳。」王答言：「我先作惡，喻彼熱鑊，今修諸善，慚愧懺悔更不為惡，胡為不滅？三塗可止，人天可得。」即時解悟，群臣聞已，靡不歡喜，智人之言不可不用。

◎雜寶藏經卷第七

雜寶藏經卷第八

拘尸彌國輔相夫婦噁心于佛佛即化導得須陀洹緣

佛弟難陀為佛所逼出家得道緣

大力士化曠野群賊緣

輔相聞法離欲緣

尼乾子投火聚為佛所度緣

五百白雁聽法生天緣

提婆達多放護財醉象欲害佛緣

（九五）◎拘尸彌國輔相夫婦噁心于佛佛即化導得須陀洹緣

佛在拘尸彌國，有輔相婆羅門，為人狂暴，動不以道，其婦邪諂，亦復無異。夫敕婦言：「瞿曇沙門，在此國界，若其來者，閉門莫開。」於一日中，如來忽然在其屋中，婆羅門婦，見已默然都不與語。佛便說言：「汝婆羅門愚癡邪見！不信三寶。」婦聞此語，極大瞋恚，自絕瓔珞，著垢膩衣，在地而坐。夫從外來，問言：「何以爾耶？」答言：「瞿曇沙門，罵辱於我，作如是言：『汝婆羅門！邪見不信

現代漢語譯本：當時有一些大臣，私下議論說：『國王廣做了許多罪惡，殺戮無道，現在即使做善事，對過去的罪過又有什麼益處呢？』當時國王聽到這些議論，想要消除他們的疑慮，就想了一個辦法，命令臣下說：『你們準備一口大鍋，讓它七天七夜都沸騰不止，不能中斷。』國王隨即把一個指環扔進鍋里，命令臣下說：『請你們到鍋里把這個指環取出來。』臣下對國王說：『我們寧願再犯其他罪過，去死，這個指環是取不出來的。』國王對臣下說：『有什麼辦法可以取出來嗎？』臣下回答說：『把火停下來，往鍋里倒入冷水，用這個辦法，不傷手就可以取出來了。』國王回答說：『我先前作惡，就像那沸騰的鍋，現在修習善事，慚愧懺悔不再作惡，為什麼不能消除罪過呢？三惡道可以停止，人天善道可以得到。』當時，大臣們都解開了疑惑，聽了之後，沒有不歡喜的，智者的話不可不用啊。 現代漢語譯本：雜寶藏經卷第八：拘尸彌國輔相夫婦對佛心懷惡意，佛陀教化他們證得須陀洹果的因緣；佛陀的弟弟難陀被佛陀逼迫出家而得道的因緣；大力士降伏曠野群賊的因緣；輔相聽聞佛法而離欲的因緣；尼乾子投火自焚被佛陀度化的因緣；五百隻白雁聽聞佛法而昇天的因緣；提婆達多放縱護財醉象想要加害佛陀的因緣；（九五）拘尸彌國輔相夫婦對佛心懷惡意，佛陀教化他們證得須陀洹果的因緣：佛陀在拘尸彌國時，有一位輔相婆羅門，為人狂暴，行為不合道義，他的妻子邪惡諂媚，也和他一樣。丈夫命令妻子說：『瞿曇沙門在這個國家，如果他來了，就關上門不要開。』有一天，如來忽然出現在他們家中，婆羅門婦人看見后，默默不語。佛陀就說：『你這個婆羅門愚癡邪見！不相信三寶。』婦人聽到這話，非常生氣，扯斷身上的瓔珞，穿上骯髒的衣服，坐在地上。丈夫從外面回來，問：『你為什麼這樣？』回答說：『瞿曇沙門辱罵我，說：『你這個婆羅門！邪見不信』

English version: At that time, some ministers were saying to each other, 'King Guang committed many sins and was ruthless in his killings. Now, even if he does good deeds, what benefit is there for his past wrongdoings?' When the king heard this, he wanted to dispel their doubts. He devised a plan and ordered his ministers, 'Prepare a large cauldron and keep it boiling for seven days and seven nights without interruption.' The king then threw a finger ring into the cauldron and commanded his ministers, 'Please retrieve this ring from the cauldron.' The ministers replied to the king, 'We would rather commit other sins and die, this ring cannot be retrieved.' The king asked his ministers, 'Is there any way to retrieve it?' The ministers answered, 'Stop the fire and pour cold water into the cauldron. With this method, one can retrieve it without hurting their hands.' The king replied, 'My past evil deeds are like that boiling cauldron. Now, I cultivate good deeds, feel ashamed, repent, and no longer do evil. Why can't the sins be extinguished? The three evil paths can be stopped, and the paths of humans and gods can be attained.' At that moment, the ministers' doubts were resolved. After hearing this, they were all delighted. The words of the wise should not be ignored. English version: Miscellaneous Treasure Sutra, Volume Eight: The causes and conditions of the minister and his wife in Kausambi having ill will towards the Buddha, and the Buddha's guidance leading them to attain the Srotapanna fruit; the causes and conditions of the Buddha's brother Nanda being forced by the Buddha to leave home and attain the Way; the causes and conditions of the strong man subduing the bandits in the wilderness; the causes and conditions of the minister hearing the Dharma and abandoning desires; the causes and conditions of the Nirgrantha throwing himself into the fire and being saved by the Buddha; the causes and conditions of five hundred white geese listening to the Dharma and ascending to heaven; the causes and conditions of Devadatta releasing a drunken elephant to harm the Buddha; (95) The causes and conditions of the minister and his wife in Kausambi having ill will towards the Buddha, and the Buddha's guidance leading them to attain the Srotapanna fruit: When the Buddha was in Kausambi, there was a minister Brahmin who was violent and acted against the Dharma. His wife was wicked and flattering, just like him. The husband ordered his wife, 'The Shramana Gautama is in this country. If he comes, close the door and do not open it.' One day, the Tathagata suddenly appeared in their house. The Brahmin's wife saw him and remained silent. The Buddha then said, 'You Brahmin are foolish and have wrong views! You do not believe in the Three Jewels.' When the wife heard this, she became very angry, broke her necklace, put on dirty clothes, and sat on the ground. Her husband came back from outside and asked, 'Why are you like this?' She replied, 'The Shramana Gautama insulted me, saying, 'You Brahmin! You have wrong views and do not believe.'

---

。』」夫言：「且待明日，明日開門，以待佛來。」於後日中，佛現出其家，婆羅門即捉利劍，而斫于佛，不能得著，見佛在虛空中，便自慚愧，五體投地，而白佛言：「唯愿世尊！來下受我懺悔。」佛即來下，受其懺悔，為說法要，夫婦俱得須陀洹道。

時諸比丘，聞佛降化如是惡人，各作此言：「世尊出世，甚奇甚特！」佛告比丘言：「非但今日，過去之時，亦曾調伏。」比丘白言：「不審過去調伏云何？」

佛言：「昔迦尸國有王，名為惡受，極作非法，苦惱百姓，殘賊無道，四遠賈客，珍琦勝物，皆稅奪取，不酬其直。由是之故，國中寶物，遂至大貴，諸人稱傳，惡名流佈。爾時有鸚鵡王，在於林中，聞行路人說王之惡，即自思念：『我雖是鳥，尚知其非，今當詣彼為說善道。彼王若聞我語，必作是言：「彼鳥之王，猶有善言，奈何人王，為彼譏責，儻能改修。」』尋即高飛，至王園中，迴翔下降，在一樹上。值王夫人入園遊觀，於時鸚鵡，鼓翼嚶鳴，而語之言：『王今暴虐無道之甚，殘害萬民，毒及鳥獸，含氣嗷嗷，人畜憤結，呼嗟之音，周聞天下。夫人荷克，與王無異，民之父母，豈應如是？』夫人聞已，瞋毒熾盛：『此何小鳥，罵我溢口？』遣人伺捕。爾時鸚鵡，不驚不畏，入捕者手。夫人得之，即用與王。王語鸚鵡：『何以罵我？』鸚鵡答言：『說王非法，乃欲相益，不敢罵也。』時王問言：『有何非法？』答言：『有七事非法，能危王身

現代漢語譯本：』丈夫說：『且等明天，明天開門，等待佛陀到來。』到了後天中午，佛陀顯現在他家，婆羅門立刻拿起利劍，砍向佛陀，卻無法砍到，看見佛陀在虛空中，便感到慚愧，五體投地，對佛陀說：『唯愿世尊！下來接受我的懺悔。』佛陀就下來，接受了他的懺悔，為他講說佛法要義，夫婦都證得了須陀洹果。 當時眾比丘，聽到佛陀降伏教化如此惡人，各自說道：『世尊出世，真是奇特！』佛陀告訴比丘們說：『不只是今天，過去的時候，我也曾調伏過。』比丘們問道：『不知過去是如何調伏的？』 佛陀說：『過去迦尸國有一位國王，名叫惡受，極盡非法之事，苦惱百姓，殘暴無道，四方來的商人，珍貴的寶物，都被他徵稅奪取，不給他們報酬。因為這個緣故，國內的寶物，變得非常昂貴，人們口口相傳，惡名遠播。當時有一隻鸚鵡王，在樹林中，聽到過路的人說國王的惡行，就自己思量：『我雖然是鳥，尚且知道他的不對，現在應當去那裡為他說善道。那個國王如果聽到我的話，一定會說：「那鳥王，尚且有善言，為何我身為國王，卻被他譏諷，或許能改過自新。」』隨即高飛，到了國王的園中，盤旋下降，在一棵樹上。正好遇到王夫人入園遊玩，這時鸚鵡，鼓動翅膀鳴叫，對她說：『國王現在暴虐無道到了極點，殘害萬民，禍及鳥獸，有氣息的都在哀嚎，人民和牲畜都憤恨結怨，呼喊嘆息的聲音，傳遍天下。夫人您身負重任，和國王沒有區別，作為人民的父母，怎麼能這樣呢？』夫人聽了，怒火中燒：『這算什麼小鳥，竟然這樣罵我？』派人去抓捕。當時鸚鵡，不驚不懼，進入了抓捕者的手中。夫人得到它，就把它獻給了國王。國王問鸚鵡：『你為什麼要罵我？』鸚鵡回答說：『說國王的非法行為，是想對您有益，不敢罵您。』當時國王問道：『我有什麼非法行為？』鸚鵡回答說：『有七件事非法，能危及您的性命』

English version: The husband said, 『Let's wait until tomorrow. Tomorrow, we'll open the door and wait for the Buddha to come.』 The day after, at noon, the Buddha appeared at their house. The Brahmin immediately took a sharp sword and tried to strike the Buddha, but he couldn't reach him. Seeing the Buddha in the sky, he felt ashamed, prostrated himself, and said to the Buddha, 『May the World Honored One! Come down and accept my repentance.』 The Buddha then came down, accepted his repentance, and preached the essence of the Dharma to him. Both husband and wife attained the state of Srotapanna. At that time, the monks, hearing that the Buddha had subdued and converted such an evil person, each said, 『The World Honored One's appearance in the world is truly extraordinary!』 The Buddha told the monks, 『It's not just today; in the past, I have also subdued others.』 The monks asked, 『We don't know how you subdued them in the past?』 The Buddha said, 『In the past, there was a king in the country of Kashi named Evil Receiver, who committed extremely unlawful acts, causing suffering to the people. He was cruel and without morality. Merchants from all directions, with their precious and valuable goods, were taxed and seized by him without compensation. Because of this, the treasures in the country became very expensive, and people spread his evil reputation far and wide. At that time, there was a parrot king in the forest who heard travelers talking about the king's evil deeds. He thought to himself, 『Although I am a bird, I still know what is wrong. Now I should go there and speak to him about the path of goodness. If that king hears my words, he will surely say, 「That bird king still has good words, so why am I, as a king, being criticized by him? Perhaps I can reform myself.」』 He immediately flew high and arrived in the king's garden, circling and descending onto a tree. It happened that the king's wife entered the garden for a stroll. At that time, the parrot flapped its wings and chirped, saying to her, 『The king is now extremely tyrannical and immoral, harming the people and extending his cruelty to birds and beasts. All living beings are wailing, and the people and animals are filled with resentment. The sounds of their cries and sighs are heard throughout the world. Madam, you bear a heavy responsibility and are no different from the king. As the parents of the people, how can you be like this?』 The wife, upon hearing this, became enraged, 『What is this little bird, daring to scold me so openly?』 She sent people to capture it. At that time, the parrot, without fear or alarm, entered the hands of the captors. The wife obtained it and presented it to the king. The king asked the parrot, 『Why did you scold me?』 The parrot replied, 『Speaking of the king's unlawful actions is intended to benefit you, not to scold you.』 The king then asked, 『What unlawful actions have I committed?』 The parrot replied, 『There are seven unlawful actions that can endanger your life.』

---

。』問言：『何等為七？』答言：『一者耽荒女色，不務貞正。二者嗜酒醉亂，不恤國事。三者貪著棋博，不修禮教。四者遊獵殺生，都無慈心。五者好出惡言，初無善語。六者賦役謫罰，倍加常則。七者不以義理，劫奪民財。有此七事，能危王身。又有三事，傾敗王國。』王復問言：『何謂三事？』答言：『一者親近邪佞諂惡之人。二者不附賢聖，不受忠言。三者好伐他國，不養人民。此三不除，傾敗之期，非旦則夕。夫為王者，率土歸仰，王當如橋，濟渡萬民；王當如秤，親疏皆平；王當如道，不違聖蹤；王者如日，普照世間；王者如月，與物清涼；王如父母，恩育慈矜；王者如天，覆蓋一切；王者如地，載養萬物；王者如火，為諸萬民，燒除惡患；王者如水，潤澤四方。應如過去轉輪聖王，以十善道，教化眾生。』王聞其言，深自慚愧：『鸚鵡之言，至誠至款。我為人王，所行無道。』請遵其教，奉以為師，受修正行。爾時國內風教既行，惡名消滅，夫人臣佐，皆生忠敬，一切人民，無不歡喜，譬如牛王渡水，導者既正，從者亦正。爾時鸚鵡，我身是也。爾時迦尸國王惡受，今輔相是也。爾時夫人，輔相夫人是也。」

（九六）佛弟難陀為佛所逼出家得道緣

佛在迦比羅衛國，入城乞食，到難陀舍，會值難陀與婦作妝香涂眉間，聞佛門中，欲出外看，婦共要言：「出看如來，使我額上妝未乾頃便還入來。」難陀即出，見佛作禮，取缽向舍，盛食奉佛

現代漢語譯本：鸚鵡說：『什麼叫做七種危害？』回答說：『第一是沉迷女色，不致力于貞潔端正。第二是嗜酒醉亂，不顧惜國家大事。第三是貪戀下棋賭博，不修習禮儀教化。第四是遊獵殺生，沒有慈悲之心。第五是喜歡說惡毒的話，沒有一句善言。第六是加倍徵收賦稅徭役，懲罰也比平常更重。第七是不講道義，搶奪百姓的財產。有這七件事，能危及君王的性命。還有三件事，能使國家傾覆。』國王又問：『哪三件事？』回答說：『第一是親近奸邪諂媚的小人。第二是不親近賢聖，不接受忠言。第三是喜歡攻打其他國家，不養育自己的人民。這三件事不除掉，國家傾覆的日子，不是早晨就是晚上。作為君王，天下百姓都仰望他，君王應當像橋樑一樣，渡過萬民；君王應當像秤一樣，對待親疏都公平；君王應當像道路一樣，不違背聖人的足跡；君王應當像太陽一樣，普照世間；君王應當像月亮一樣，給萬物帶來清涼；君王應當像父母一樣，恩澤養育，慈愛憐憫；君王應當像天一樣，覆蓋一切；君王應當像地一樣，承載養育萬物；君王應當像火一樣，為萬民燒除邪惡禍患；君王應當像水一樣，滋潤四方。應當像過去的轉輪聖王一樣，用十善道教化眾生。』國王聽了這些話，深感慚愧：『鸚鵡說的話，真是至誠懇切。我作為君王，所作所為沒有道義。』請求遵從鸚鵡的教誨，奉它為老師，接受修正自己的行為。當時國內風俗教化得以推行，惡名消滅，大臣們都生出忠誠敬畏之心，所有人民，沒有不歡喜的，就像牛王渡水，引導者走得正，跟隨的人也走得正。當時那隻鸚鵡，就是我的前身。當時迦尸國王的惡行，就是現在的輔相。當時的夫人，就是現在的輔相夫人。」 現代漢語譯本：佛陀在迦毗羅衛國，進城乞食，來到難陀的住所，正趕上難陀和妻子在化妝，用香塗抹眉間。難陀聽到佛陀在門外，想出去看看，妻子和他約定說：『出去看如來，要在我額頭上的妝還沒幹的時候就回來。』難陀就出去了，見到佛陀行禮，佛陀拿著缽向難陀的住所走去，盛了食物供奉佛陀。

English version: The parrot said, 'What are the seven dangers?' It replied, 'First is indulging in women and not striving for chastity and righteousness. Second is being addicted to alcohol and neglecting state affairs. Third is being greedy for chess and gambling, and not cultivating etiquette and education. Fourth is hunting and killing, lacking compassion. Fifth is liking to speak evil words, without a single good word. Sixth is doubling taxes and levies, and punishments are also heavier than usual. Seventh is not acting righteously, and robbing the people of their property. Having these seven things can endanger the king's life. There are also three things that can overthrow a kingdom.' The king asked again, 'What are the three things?' It replied, 'First is being close to treacherous and flattering villains. Second is not being close to the virtuous and sages, and not accepting loyal advice. Third is liking to attack other countries and not nurturing one's own people. If these three things are not removed, the day of the kingdom's downfall will be either morning or evening. As a king, the people of the land look up to him, the king should be like a bridge, crossing over all the people; the king should be like a scale, treating both close and distant people fairly; the king should be like a road, not deviating from the footsteps of the sages; the king should be like the sun, shining on the world; the king should be like the moon, bringing coolness to all things; the king should be like parents, nurturing with kindness and compassion; the king should be like the sky, covering everything; the king should be like the earth, carrying and nurturing all things; the king should be like fire, burning away evil for all the people; the king should be like water, nourishing all directions. He should be like the past Wheel-Turning Sage King, using the ten good paths to teach all beings.' The king, hearing these words, felt deeply ashamed: 'The parrot's words are truly sincere and earnest. I, as a king, have acted without righteousness.' He asked to follow the parrot's teachings, to take it as his teacher, and to accept the correction of his actions. At that time, the customs and teachings of the country were implemented, the bad reputation was eliminated, the ministers all developed loyalty and respect, and all the people were happy, just like a bull king crossing the water, if the leader walks straight, the followers also walk straight. At that time, that parrot was my former self. At that time, the evil deeds of King Kashi were the current minister. At that time, the lady was the current minister's wife.」 English version: The Buddha was in Kapilavastu, entering the city to beg for food, and came to Nanda's residence. It happened that Nanda and his wife were putting on makeup, applying fragrance between their eyebrows. Nanda heard that the Buddha was outside the door and wanted to go out to see. His wife made an agreement with him, saying, 'Go out to see the Tathagata, but come back before the makeup on my forehead dries.' Nanda went out, greeted the Buddha, and the Buddha took his bowl towards Nanda's residence, where he was offered food.

---

。佛不為取，過與阿難，阿難亦不為取，阿難語言：「汝從誰得缽，還與本處。」於是持缽逐佛，至尼拘屢精舍。佛即敕剃師，與難陀剃髮。難陀不肯，怒拳而語剃髮人言：「迦毗羅衛一切人民，汝今儘可剃其發也。」佛問剃髮者：「何以不剃？」答言：「畏故不敢為剃。」佛共阿難，自至其邊，難陀畏故，不敢不剃。雖得剃髮，恒欲還家，佛常將行，不能得去。後於一日，次守房舍，而自歡喜，「今真得便，可還家去，待佛眾僧都去之後，我當還家。」佛入城后，作是念言：「當爲汲水令滿澡瓶，然後還歸。」尋時汲水，一瓶適滿，一瓶復翻，如是經時，不能滿瓶，便作是言：「俱不可滿，使諸比丘來還自汲，我今但著瓶屋中，而棄之去。」即閉房門，適閉一扇，一扇復開，適閉一戶，一戶復開，更作是念：「俱不可閉，且置而去。縱使失諸比丘衣物，我饒財寶，足有可償。」即出僧房，而自思惟：「佛必從此來，我則從彼異道而去。」佛知其意，亦異道來，遙見佛來，大樹後藏。樹神舉樹，在虛空中，露地而立。佛見難陀，將還精舍，而問之言：「汝念婦耶？」答言：「實念。」即將難陀，向阿那波那山上，又問難陀：「汝婦端政不？」答言：「端政。」山中有一老瞎獼猴，又復問言：「汝婦孫陀利，面首端政，何如此獼猴也？」難陀懊惱，便作念言：「我婦端政人中少雙，佛今何故，以我之婦，比此獼猴？」佛復將至忉利天上，遍諸天宮，而共觀看，見諸天子，與諸天女，共相娛樂

現代漢語譯本：佛陀沒有自己拿缽，而是給了阿難，阿難也沒有自己拿，阿難說：『你從誰那裡得到的缽，就還給原來的地方。』於是拿著缽追隨佛陀，到了尼拘屢精舍。佛陀就命令剃頭師，給難陀剃髮。難陀不肯，憤怒地對剃頭的人說：『迦毗羅衛的所有人民，你現在都可以給他們剃髮。』佛陀問剃頭的人：『為什麼不剃？』回答說：『因為害怕，不敢給他剃。』佛陀和阿難親自到他身邊，難陀因為害怕，不敢不剃。雖然剃了發，卻一直想回家，佛陀常常帶著他走，不能離開。後來有一天，輪到他看守房舍，他自己高興地說：『現在真是方便，可以回家了，等佛陀和僧眾都離開之後，我就回家。』佛陀進城后，他這樣想：『應當把水汲滿澡瓶，然後回家。』隨即汲水，一瓶剛滿，另一瓶又翻了，這樣過了很久，也不能把瓶子裝滿，就說：『都不能裝滿，讓那些比丘回來自己汲水吧，我現在就把瓶子放在屋裡，然後離開。』就關上房門，剛關上一扇，另一扇又開了，剛關上一戶，另一戶又開了，又想：『都關不上，先放著走吧。即使丟失了比丘們的衣物，我有很多財寶，足夠賠償。』就走出僧房，自己思量：『佛陀肯定會從這裡來，我就從另一條路走。』佛陀知道他的心思，也從另一條路來，遠遠地看見佛陀來了，就藏在大樹後面。樹神舉起樹，在空中，露在地上。佛陀看見難陀，把他帶回精舍，問他說：『你想你的妻子嗎？』回答說：『確實想。』就帶著難陀，向阿那波那山走去，又問難陀：『你的妻子漂亮嗎？』回答說：『漂亮。』山中有一隻老瞎獼猴，又問他說：『你的妻子孫陀利，容貌漂亮，和這隻獼猴相比怎麼樣？』難陀懊惱，就想：『我的妻子漂亮，人中少有，佛陀現在為什麼，拿我的妻子，和這隻獼猴相比？』佛陀又帶他到忉利天上，遍觀諸天宮，看見諸天子，和諸天女，一起娛樂。 現代漢語譯本：佛陀不自己取缽，而是給了阿難，阿難也不自己取。阿難說：『你從哪裡得到的缽，就還給原來的地方。』於是拿著缽追隨佛陀，到了尼拘屢精舍。佛陀就命令剃頭師給難陀剃髮。難陀不肯，憤怒地對剃頭的人說：『迦毗羅衛的所有人民，你現在都可以給他們剃髮。』佛陀問剃頭的人：『為什麼不剃？』回答說：『因為害怕，不敢給他剃。』佛陀和阿難親自到他身邊，難陀因為害怕，不敢不剃。雖然剃了發，卻一直想回家，佛陀常常帶著他走，不能離開。後來有一天，輪到他看守房舍，他自己高興地說：『現在真是方便，可以回家了，等佛陀和僧眾都離開之後，我就回家。』佛陀進城后，他這樣想：『應當把水汲滿澡瓶，然後回家。』隨即汲水，一瓶剛滿，另一瓶又翻了，這樣過了很久，也不能把瓶子裝滿，就說：『都不能裝滿，讓那些比丘回來自己汲水吧，我現在就把瓶子放在屋裡，然後離開。』就關上房門，剛關上一扇，另一扇又開了，剛關上一戶，另一戶又開了，又想：『都關不上，先放著走吧。即使丟失了比丘們的衣物，我有很多財寶，足夠賠償。』就走出僧房，自己思量：『佛陀肯定會從這裡來，我就從另一條路走。』佛陀知道他的心思，也從另一條路來，遠遠地看見佛陀來了，就藏在大樹後面。樹神舉起樹，在空中，露在地上。佛陀看見難陀，把他帶回精舍，問他說：『你想你的妻子嗎？』回答說：『確實想。』就帶著難陀，向阿那波那山走去，又問難陀：『你的妻子漂亮嗎？』回答說：『漂亮。』山中有一隻老瞎獼猴，又問他說：『你的妻子孫陀利，容貌漂亮，和這隻獼猴相比怎麼樣？』難陀懊惱，就想：『我的妻子漂亮，人中少有，佛陀現在為什麼，拿我的妻子，和這隻獼猴相比？』佛陀又帶他到忉利天上，遍觀諸天宮，看見諸天子，和諸天女，一起娛樂。

English version: The Buddha did not take the bowl himself, but gave it to Ananda, and Ananda did not take it himself either. Ananda said, 'From whom did you get the bowl? Return it to its original place.' Then, holding the bowl, he followed the Buddha to the Nigrodha Monastery. The Buddha then ordered the barber to shave Nanda's head. Nanda refused and angrily said to the barber, 'You can shave the heads of all the people in Kapilavastu now.' The Buddha asked the barber, 'Why don't you shave him?' He replied, 'Because I am afraid, I dare not shave him.' The Buddha and Ananda went to him personally, and Nanda, out of fear, dared not refuse to be shaved. Although he had his head shaved, he always wanted to go home. The Buddha always took him along, and he could not leave. Later, one day, it was his turn to guard the residence, and he happily said to himself, 'Now it is really convenient, I can go home. After the Buddha and the monks have all left, I will go home.' After the Buddha entered the city, he thought, 'I should fill the water jars, and then go home.' He immediately drew water, and one jar was just full, but the other jar overturned. After a long time, he could not fill the jars, so he said, 'They cannot be filled, let the monks come back and draw water themselves. I will just put the jars in the room and then leave.' He closed the door, but as soon as he closed one panel, the other panel opened, and as soon as he closed one door, the other door opened. He thought again, 'They cannot be closed, I will just leave them. Even if the monks' belongings are lost, I have plenty of wealth to compensate.' He then left the monastery, thinking to himself, 'The Buddha will surely come from here, so I will go by another way.' The Buddha knew his thoughts and also came by another way. Seeing the Buddha coming from afar, he hid behind a large tree. The tree spirit lifted the tree into the air, exposing the ground. The Buddha saw Nanda and took him back to the monastery, asking him, 'Do you miss your wife?' He replied, 'Indeed, I do.' He then took Nanda to Mount Anavatapta and asked Nanda again, 'Is your wife beautiful?' He replied, 'She is beautiful.' There was an old blind monkey in the mountain, and he asked again, 'Your wife Sundari, is her face beautiful, how does she compare to this monkey?' Nanda was annoyed and thought, 'My wife is beautiful, rare among people, why is the Buddha now comparing my wife to this monkey?' The Buddha then took him to the Trayastrimsa Heaven, and they toured all the heavenly palaces, seeing the heavenly sons and heavenly daughters enjoying themselves together. English version: The Buddha did not take the bowl himself, but gave it to Ananda, and Ananda did not take it himself either. Ananda said, 'From where did you get the bowl? Return it to its original place.' So, holding the bowl, he followed the Buddha to the Nigrodha Monastery. The Buddha then ordered the barber to shave Nanda's head. Nanda refused and angrily said to the barber, 'You can shave the heads of all the people in Kapilavastu now.' The Buddha asked the barber, 'Why don't you shave him?' He replied, 'Because I am afraid, I dare not shave him.' The Buddha and Ananda went to him personally, and Nanda, out of fear, dared not refuse to be shaved. Although he had his head shaved, he always wanted to go home. The Buddha always took him along, and he could not leave. Later, one day, it was his turn to guard the residence, and he happily said to himself, 'Now it is really convenient, I can go home. After the Buddha and the monks have all left, I will go home.' After the Buddha entered the city, he thought, 'I should fill the water jars, and then go home.' He immediately drew water, and one jar was just full, but the other jar overturned. After a long time, he could not fill the jars, so he said, 'They cannot be filled, let the monks come back and draw water themselves. I will just put the jars in the room and then leave.' He closed the door, but as soon as he closed one panel, the other panel opened, and as soon as he closed one door, the other door opened. He thought again, 'They cannot be closed, I will just leave them. Even if the monks' belongings are lost, I have plenty of wealth to compensate.' He then left the monastery, thinking to himself, 'The Buddha will surely come from here, so I will go by another way.' The Buddha knew his thoughts and also came by another way. Seeing the Buddha coming from afar, he hid behind a large tree. The tree spirit lifted the tree into the air, exposing the ground. The Buddha saw Nanda and took him back to the monastery, asking him, 'Do you miss your wife?' He replied, 'Indeed, I do.' He then took Nanda to Mount Anavatapta and asked Nanda again, 'Is your wife beautiful?' He replied, 'She is beautiful.' There was an old blind monkey in the mountain, and he asked again, 'Your wife Sundari, is her face beautiful, how does she compare to this monkey?' Nanda was annoyed and thought, 'My wife is beautiful, rare among people, why is the Buddha now comparing my wife to this monkey?' The Buddha then took him to the Trayastrimsa Heaven, and they toured all the heavenly palaces, seeing the heavenly sons and heavenly daughters enjoying themselves together.

---

。見一宮中，有五百天女，無有天子。來還問佛，佛言：「汝自往問。」難陀往問言：「諸宮殿中，盡有天子，此中何以獨無天子？」天女答言：「閻浮提內，佛弟難陀，佛逼使出家，以出家因緣，命終當生於此天宮，為我天子。」難陀答言：「即我身是。」便欲即住，天女語言：「我等是天，汝今是人，還舍人壽，更生此間，便可得住。」便還佛所，以如上事具白世尊。佛語難陀：「汝婦端政，何如天女？」難陀答言：「比彼天女，如瞎獼猴比於我婦。」佛將難陀，還閻浮提，難陀為生天故，勤加持戒。阿難爾時，為說偈言：

「譬如羝羊鬥，　　將前而更卻， 汝為欲持戒，　　其事亦如是。」

佛將難陀，復至地獄，見諸鑊湯，悉皆煮人，唯見一鑊炊沸空停。怪其所以，而來問佛，佛告之言：「汝自往問。」難陀即往，問獄卒言：「諸鑊盡皆煮治罪人，此鑊何故空無所煮？」答言：「閻浮提內，有如來弟，名為難陀，以出家功德，當得生天，以欲罷道因緣之故，天壽命終，墮此地獄，是故我今炊鑊而待。」難陀恐怖，畏獄卒留，即作是言：「南無佛陀！唯愿擁護，將我還至閻浮提內。」佛語難陀：「汝勤持戒，修汝天福。」難陀答言：「不用生天，唯愿我不墮此地獄。」佛為說法，一七日中，成阿羅漢。

諸比丘嘆言：「世尊出世，甚奇甚特！」佛言：「非但今日，乃往過去亦復如是。」諸比丘言：「過去亦爾，其事云何？請為我說

現代漢語譯本：他看到一座宮殿里，有五百位天女，卻沒有天子。他回來問佛，佛說：『你自己去問。』難陀前去詢問說：『各宮殿中都有天子，為何唯獨這裡沒有天子？』天女回答說：『在閻浮提內，佛的弟子難陀，被佛逼迫出家，因為出家的因緣，命終后應當生到這個天宮，成為我們的天子。』難陀回答說：『那個人就是我。』便想立即住下，天女說：『我們是天人，你現在是人，要捨棄人壽，再次生到這裡，才可以住下。』他便回到佛那裡，把以上的事情都告訴了世尊。佛問難陀：『你的妻子端莊美麗，和天女相比如何？』難陀回答說：『和那些天女相比，我的妻子就像是瞎獼猴一樣。』佛帶著難陀，回到閻浮提，難陀爲了能生天，勤奮地持戒。阿難當時，為他說偈語： 『譬如公羊相鬥，向前卻又退，你爲了慾望而持戒，事情也是這樣。』 佛帶著難陀，又到了地獄，看到各個鍋里，都在煮人，唯獨看到一個鍋燒得沸騰卻空無一人。他奇怪其中的原因，就來問佛，佛告訴他說：『你自己去問。』難陀就去問獄卒說：『各個鍋里都在煮治罪人，這個鍋為何空無所煮？』獄卒回答說：『在閻浮提內，有如來的弟弟，名叫難陀，因為出家的功德，應當得生天，因為想要放棄修道的緣故，天壽終了，會墮入這個地獄，所以我們現在燒鍋等待。』難陀感到恐懼，害怕獄卒把他留下，就說：『南無佛陀！唯愿您保佑，帶我回到閻浮提內。』佛告訴難陀：『你勤奮持戒，修你的天福。』難陀回答說：『我不用生天，只希望我不墮入這個地獄。』佛為他說法，七天之中，他成了阿羅漢。 眾比丘感嘆說：『世尊出世，真是奇特！』佛說：『不只是今天這樣，往昔過去也是如此。』眾比丘說：『過去也是這樣，事情是怎樣的？請為我們說說。』

English version: He saw a palace with five hundred celestial maidens, but no celestial prince. He returned and asked the Buddha, who said, 'Go ask yourself.' Nanda went and asked, 'All the palaces have celestial princes, why is this one alone without a celestial prince?' The celestial maidens replied, 'In Jambudvipa, the Buddha's disciple Nanda was forced by the Buddha to leave home. Because of the cause of leaving home, upon death, he should be born in this celestial palace to be our celestial prince.' Nanda replied, 'That person is me.' He then wanted to stay immediately, but the celestial maidens said, 'We are celestial beings, and you are now a human. You must give up your human life and be reborn here to stay.' He then returned to the Buddha and told the World Honored One about the above matters. The Buddha asked Nanda, 'How does your wife's beauty compare to the celestial maidens?' Nanda replied, 'Compared to those celestial maidens, my wife is like a blind monkey.' The Buddha took Nanda back to Jambudvipa. Nanda, in order to be born in heaven, diligently observed the precepts. At that time, Ananda spoke a verse for him: 'Like a ram fighting, advancing and then retreating, your holding of precepts for desire is also like this.' The Buddha took Nanda again to hell, where he saw various cauldrons all boiling people, but he saw one cauldron boiling empty. He was puzzled by the reason and came to ask the Buddha. The Buddha told him, 'Go ask yourself.' Nanda then went and asked the hell guard, 'All the cauldrons are boiling and punishing sinners, why is this cauldron empty?' The guard replied, 'In Jambudvipa, there is the Tathagata's brother named Nanda. Because of the merit of leaving home, he should be born in heaven. Because of the desire to abandon the path, when his heavenly life ends, he will fall into this hell. Therefore, we are now boiling the cauldron and waiting.' Nanda was terrified, fearing that the hell guard would keep him, and immediately said, 'Namo Buddha! I pray for your protection, take me back to Jambudvipa.' The Buddha told Nanda, 'Diligently observe the precepts and cultivate your heavenly blessings.' Nanda replied, 'I do not want to be born in heaven, I only wish not to fall into this hell.' The Buddha preached the Dharma to him, and within seven days, he became an Arhat. The monks exclaimed, 'The World Honored One's appearance in the world is truly extraordinary!' The Buddha said, 'It is not only today, but also in the past.' The monks said, 'It was also like this in the past, what was the matter? Please tell us.'

---

。」

佛言：「昔迦尸國王，名曰滿面，比提希國，有一淫女，端政殊妙。爾時二國，常相怨嫉，傍有佞臣，向迦尸王，嘆說彼國有淫女端政世所希有。王聞是語，心生惑著，遣使從索，彼國不與。重遣使語：『求暫相見，四五日間，還當發遣。』時彼國王，約敕淫女：『汝之姿態，所有伎能，好悉具備，使迦尸王惑著于汝，須臾之間，不能遠離。』即遣令去，經四五日，尋復喚言：『欲設大祀，須得此女，暫還放來，后當更遣。』迦尸王即遣歸還，大祀已訖，遣使還索，答言：『明日當遣。』既至明日，亦復不遣。如是妄語，經歷多日。王心惑著，單將數人，欲往彼國，諸臣勸諫，不肯受用。時仙人山中，有獼猴王，聰明博達，多有所知，其婦適死，取一雌獼猴。諸獼猴眾，皆共瞋呵：『此淫獼猴，眾所共有，何緣獨當？』時獼猴王，將雌獼猴，走入迦尸國，投于王所，諸獼猴眾，皆共追逐。既到城內，髮屋壞墻，不可料理。迦尸國王，語獼猴王言：『汝今何不以雌獼猴，還諸獼猴？』獼猴王言：『我婦死去，更復無婦，王今云何欲使我歸？』王語之言：『今汝獼猴，破亂我國，那得不歸？』獼猴王言：『此事不好耶？』王答言：『不好。』如是再三，王故言不好。獼猴王言：『汝宮中有八萬四千夫人，汝不愛樂，欲至敵國追逐淫女。我今無婦，唯取此一，汝言不好。一切萬姓，視汝而活，為一淫女，云何捐棄？大王當知，淫慾之事，樂少苦多，猶如逆風而執熾炬，愚者不放，必見燒害

佛說：『過去迦尸國有一位國王，名叫滿面。毗提希國有一個女子，容貌端莊美麗，非常出衆。當時兩國之間，常常互相怨恨嫉妒。迦尸國旁邊有一個奸佞的大臣，向迦尸王讚歎說毗提希國有一個女子，容貌端莊美麗，世間罕見。國王聽了這話，心裡產生了迷惑和執著，就派使者去索要那個女子，毗提希國不給。他又派使者去說：『只求暫時相見，四五天後，就讓她回去。』當時毗提希國王，告誡那個女子：『你的姿態，所有的才藝，都要好好地展現出來，讓迦尸國王對你迷惑執著，片刻都不能離開你。』就派她去了。過了四五天，又派人去說：『要舉行大型祭祀，需要這個女子，暫時讓她回來，之後再送回去。』迦尸國王就讓她回去了。祭祀完畢后，派使者去索要，毗提希國回答說：『明天就送回去。』到了第二天，又沒有送回去。像這樣說謊，經過了很多天。迦尸國王心裡迷惑執著，只帶著幾個人，想要去毗提希國。大臣們勸諫，他不肯聽從。當時仙人山中，有一隻獼猴王，聰明博學，見多識廣。他的妻子剛去世，就娶了一隻雌獼猴。獼猴們都一起責罵他：『這隻淫蕩的獼猴，是大家共有的，為什麼你獨自佔有？』當時獼猴王，帶著雌獼猴，逃到了迦尸國，投奔到國王那裡，獼猴們都一起追趕。到了城裡，拆毀房屋，破壞墻壁，無法收拾。迦尸國王，對獼猴王說：『你為什麼不把雌獼猴，還給獼猴們？』獼猴王說：『我的妻子去世了，再也沒有妻子了，你現在怎麼要我歸還？』國王對他說：『現在你們獼猴，破壞我的國家，怎麼能不歸還？』獼猴王說：『這件事不好嗎？』國王回答說：『不好。』像這樣說了三次，國王還是說不好。獼猴王說：『你的宮中有八萬四千個夫人，你不愛她們，卻要到敵國去追逐一個女子。我現在沒有妻子，只娶了這一個，你說不好。所有百姓，都指望你活著，爲了一個女子，怎麼能拋棄他們？大王應該知道，淫慾之事，快樂少而痛苦多，就像逆風拿著火把，愚蠢的人不放手，必定會被燒傷。』 佛陀說：『從前，迦尸國有一位國王，名叫滿面。毗提希國有一位女子，容貌端莊美麗，非常出衆。當時兩國之間，常常互相怨恨嫉妒。旁邊有一個奸佞的大臣，向迦尸王讚歎說，那個國家有一位女子，容貌端莊美麗，世間罕見。國王聽了這話，心裡產生了迷惑和執著，就派使者去索要，那個國家不給。他又派使者去說：『只求暫時相見，四五天後，就讓她回去。』當時那個國王，告誡那個女子：『你的姿態，所有的才藝，都要好好地展現出來，讓迦尸國王對你迷惑執著，片刻都不能離開你。』就派她去了。過了四五天，又派人去說：『要舉行大型祭祀，需要這個女子，暫時讓她回來，之後再送回去。』迦尸國王就讓她回去了。祭祀完畢后，派使者去索要，回答說：『明天就送回去。』到了第二天，又沒有送回去。像這樣說謊，經過了很多天。國王心裡迷惑執著，只帶著幾個人，想要去那個國家。大臣們勸諫，他不肯聽從。當時仙人山中，有一隻獼猴王，聰明博學，見多識廣。他的妻子剛去世，就娶了一隻雌獼猴。獼猴們都一起責罵他：『這隻淫蕩的獼猴，是大家共有的，為什麼你獨自佔有？』當時獼猴王，帶著雌獼猴，逃到了迦尸國，投奔到國王那裡，獼猴們都一起追趕。到了城裡，拆毀房屋，破壞墻壁，無法收拾。迦尸國王，對獼猴王說：『你為什麼不把雌獼猴，還給獼猴們？』獼猴王說：『我的妻子去世了，再也沒有妻子了，你現在怎麼要我歸還？』國王對他說：『現在你們獼猴，破壞我的國家，怎麼能不歸還？』獼猴王說：『這件事不好嗎？』國王回答說：『不好。』像這樣說了三次，國王還是說不好。獼猴王說：『你的宮中有八萬四千個夫人，你不愛她們，卻要到敵國去追逐一個女子。我現在沒有妻子，只娶了這一個，你說不好。所有百姓，都指望你活著，爲了一個女子，怎麼能拋棄他們？大王應該知道，淫慾之事，快樂少而痛苦多，就像逆風拿著火把，愚蠢的人不放手，必定會被燒傷。』

The Buddha said: 'In the past, there was a king in the Kashi Kingdom named Manmian. In the Videha Kingdom, there was a woman with a dignified and beautiful appearance, who was very outstanding. At that time, the two countries often resented and envied each other. There was a treacherous minister beside the King of Kashi who praised to the King of Kashi that there was a woman in the Videha Kingdom with a dignified and beautiful appearance, which was rare in the world. When the king heard this, he became confused and attached, so he sent an envoy to ask for the woman, but the Videha Kingdom refused. He sent another envoy to say: 'I only ask to see her temporarily, and after four or five days, she will be sent back.' At that time, the king of Videha instructed the woman: 'Your posture and all your talents must be well displayed, so that the King of Kashi will be confused and attached to you, and cannot leave you for a moment.' So he sent her away. After four or five days, he sent someone to say: 'A large sacrifice is to be held, and this woman is needed. Let her come back temporarily, and then she will be sent back later.' The King of Kashi let her go back. After the sacrifice was over, he sent an envoy to ask for her, and the Videha Kingdom replied: 'She will be sent back tomorrow.' The next day, she was not sent back again. After many days of such lies, the King of Kashi was confused and attached, and only took a few people, wanting to go to the Videha Kingdom. The ministers advised him, but he refused to listen. At that time, in the mountains of the Immortals, there was a monkey king who was intelligent, knowledgeable, and well-informed. His wife had just died, so he married a female monkey. The monkeys all scolded him together: 'This lewd monkey is shared by everyone, why do you possess her alone?' At that time, the monkey king, taking the female monkey, fled to the Kashi Kingdom and took refuge with the king. The monkeys all chased after him. When they arrived in the city, they demolished houses and destroyed walls, making it impossible to clean up. The King of Kashi said to the monkey king: 'Why don't you return the female monkey to the monkeys?' The monkey king said: 'My wife has died, and I have no wife anymore. Why do you want me to return her now?' The king said to him: 'Now you monkeys are destroying my country, how can you not return her?' The monkey king said: 'Is this not good?' The king replied: 'It is not good.' He said this three times, and the king still said it was not good. The monkey king said: 'You have 84,000 concubines in your palace, and you do not love them, but you want to go to the enemy country to pursue a woman. I have no wife now, and I have only married this one, and you say it is not good. All the people depend on you to live, how can you abandon them for the sake of a woman? Your Majesty should know that the matter of lust has little pleasure and much suffering, like holding a torch against the wind, a foolish person who does not let go will surely be burned.' The Buddha said: 'In the past, there was a king in the Kashi Kingdom named Manmian. In the Videha Kingdom, there was a woman with a dignified and beautiful appearance, who was very outstanding. At that time, the two countries often resented and envied each other. There was a treacherous minister beside the King of Kashi who praised to the King of Kashi that there was a woman in that country with a dignified and beautiful appearance, which was rare in the world. When the king heard this, he became confused and attached, so he sent an envoy to ask for her, but that country refused. He sent another envoy to say: 'I only ask to see her temporarily, and after four or five days, she will be sent back.' At that time, that king instructed that woman: 'Your posture and all your talents must be well displayed, so that the King of Kashi will be confused and attached to you, and cannot leave you for a moment.' So he sent her away. After four or five days, he sent someone to say: 'A large sacrifice is to be held, and this woman is needed. Let her come back temporarily, and then she will be sent back later.' The King of Kashi let her go back. After the sacrifice was over, he sent an envoy to ask for her, and they replied: 'She will be sent back tomorrow.' The next day, she was not sent back again. After many days of such lies, the king was confused and attached, and only took a few people, wanting to go to that country. The ministers advised him, but he refused to listen. At that time, in the mountains of the Immortals, there was a monkey king who was intelligent, knowledgeable, and well-informed. His wife had just died, so he married a female monkey. The monkeys all scolded him together: 'This lewd monkey is shared by everyone, why do you possess her alone?' At that time, the monkey king, taking the female monkey, fled to the Kashi Kingdom and took refuge with the king. The monkeys all chased after him. When they arrived in the city, they demolished houses and destroyed walls, making it impossible to clean up. The King of Kashi said to the monkey king: 'Why don't you return the female monkey to the monkeys?' The monkey king said: 'My wife has died, and I have no wife anymore. Why do you want me to return her now?' The king said to him: 'Now you monkeys are destroying my country, how can you not return her?' The monkey king said: 'Is this not good?' The king replied: 'It is not good.' He said this three times, and the king still said it was not good. The monkey king said: 'You have 84,000 concubines in your palace, and you do not love them, but you want to go to the enemy country to pursue a woman. I have no wife now, and I have only married this one, and you say it is not good. All the people depend on you to live, how can you abandon them for the sake of a woman? Your Majesty should know that the matter of lust has little pleasure and much suffering, like holding a torch against the wind, a foolish person who does not let go will surely be burned.'

---

。欲為不凈，如彼屎聚；欲現外形，薄皮所覆；欲無返復，如屎涂毒蛇；欲如怨賊，詐親附人；欲如假借，必當還歸；欲為可惡，如廁生華；欲如疥瘡，而向於火爬之轉劇；欲如狗嚙枯骨，涎唾共合，謂為有味，唇齒破盡，不知厭足；欲如渴人飲于堿水，逾增其渴；欲如段肉，眾鳥競逐；欲如魚獸，貪味至死，其患甚大。』爾時獼猴王者，我身是也。爾時王者，難陀是也。爾時淫女者，孫陀利是也。我于爾時，欲淤泥中拔出難陀，今亦拔其生死之苦。」◎

（九七）◎大力士化曠野群賊緣

爾時佛在王舍城。于王舍城、毗舍離二國中間，有五百群賊。頻婆娑羅王，慈仁寬善，以恩法治世，不害物命，即出募言：「誰能往化五百群盜，使不作賊，當重爵賞。」時有一力士，來應王募，往彼曠野，綏化群賊，即能令其不復作賊。既能調伏，作大城池，而安置之，漸漸聚集，多人依附，遂成大國。其國人民，各作是言：「我等今者，蒙大力士養育之恩，便共聚集，作是言要：『從今已后，新取婦者，先奉力士。』」即到力士所，語力士言：「我等作要，新取婦者，奉上力士，為二事故，一者欲得好子，使似力士。二者以報力士之恩。」力士答言：「何用是為？」眾人慇勤，即從其意

現代漢語譯本：慾望是不潔凈的，就像一堆糞便；慾望所呈現的外形，不過是薄薄的面板覆蓋；慾望是無法回頭，就像毒蛇沾上糞便；慾望就像怨恨的盜賊，假裝親近人；慾望就像借來的東西，終究要歸還；慾望是令人厭惡的，就像廁所里開出的花；慾望就像疥瘡，越是抓撓越是向火爬，只會更加嚴重；慾望就像狗啃干骨頭，口水和骨頭混在一起，還以為有味道，直到牙齒都咬碎了，還是不知滿足；慾望就像口渴的人喝堿水，只會越喝越渴；慾望就像一塊肉，引來眾鳥爭搶；慾望就像魚和野獸，貪圖美味直到喪命，禍患極大。』當時獼猴之王，就是我的前身。當時的國王，就是難陀。當時的**，就是孫陀利。我當時在慾望的泥潭中把難陀拔出來，現在也要把他從生死的苦海中拔出來。」 現代漢語譯本：當時佛陀在王舍城。在王舍城和毗舍離兩國之間，有五百個強盜。頻婆娑羅王，慈愛仁厚，用恩德和法理治理國家，不傷害生命，於是發出告示說：『誰能去感化這五百個強盜，讓他們不再做賊，就給予重賞。』當時有一個大力士，前來應募，前往那片曠野，安撫感化那些強盜，很快就讓他們不再做賊。他調伏了這些強盜后，建造了一座大城池，安置他們，漸漸地聚集了很多人依附，於是形成了一個大國。這個國家的人民，都說：『我們現在，蒙受大力士養育的恩德，便一起聚集，立下誓約：『從今以後，新娶的妻子，先要獻給大力士。』他們就到大力士那裡，對大力士說：『我們立下誓約，新娶的妻子，要獻給大力士，有兩個原因，一是想要得到好孩子，像大力士一樣。二是報答大力士的恩德。』大力士回答說：『這有什麼用呢？』眾人懇切請求，大力士就順從了他們的意思。

English version: 'Desire is impure, like a pile of excrement; the form that desire presents is merely a thin layer of skin covering it; desire is irreversible, like a snake smeared with excrement; desire is like a resentful thief, pretending to be close to people; desire is like something borrowed, which must eventually be returned; desire is disgusting, like a flower blooming in a toilet; desire is like scabies, the more you scratch, the more you move towards the fire, only making it worse; desire is like a dog gnawing on dry bones, saliva and bones mixed together, thinking it has flavor, until the teeth are broken, still not satisfied; desire is like a thirsty person drinking alkaline water, only increasing the thirst; desire is like a piece of meat, attracting birds to fight over it; desire is like fish and beasts, greedy for deliciousness until death, the suffering is great.』 At that time, the monkey king was my former self. The king at that time was Nanda. The ** at that time was Sundari. I pulled Nanda out of the mud of desire at that time, and now I will also pull him out of the suffering of birth and death.」 English version: At that time, the Buddha was in Rajagriha. Between the two kingdoms of Rajagriha and Vaishali, there were five hundred bandits. King Bimbisara, kind and benevolent, ruled the country with grace and law, not harming life, so he issued a proclamation saying: 『Whoever can go and transform these five hundred bandits, so that they no longer become thieves, will be greatly rewarded.』 At that time, a strongman came to respond to the recruitment, went to that wilderness, and pacified and transformed those bandits, and soon made them no longer be thieves. After subduing these bandits, he built a large city, settled them down, and gradually gathered many people to rely on him, thus forming a large country. The people of this country all said: 『We are now, receiving the grace of the strongman's upbringing, so we gathered together and made a vow: 『From now on, the newly married wife must first be offered to the strongman.』 They went to the strongman and said to him: 『We have made a vow that the newly married wife must be offered to the strongman, for two reasons, one is to have good children, like the strongman. The second is to repay the strongman's kindness.』 The strongman replied: 『What is the use of this?』 The people earnestly requested, and the strongman complied with their wishes.

---

。唯行此法，漸經多時，有一女人，不樂此事，于眾人前，裸立小便，眾皆呵言：「汝無慚愧，云何婦女在眾人前，而立小便？」女人答言：「女人還在女前而裸小便，有何等恥？一國都是女人，唯大力士是男子耳，若於彼前，應當慚愧，于汝等前，有何羞恥？」從是眾人，轉相語言：「此女所說，正是道理。」

時舍利弗、目連，共將五百弟子，經曠野中過。力士知之，請二尊者並五百弟子，安置止宿，供給衣食。過三日後，國中人民，聚集作會，飲酒過醉，詳共圍繞大力士舍，以火焚燒，力士問言：「何故如是？」眾人答曰：「婦女初嫁，都經由汝，我等是人，不忍此事，故來燒汝。」力士答言：「我先不肯，汝等強爾。」諸人不聽，便燒使死，垂欲命終，發誓愿言：「持我供養舍利弗、目連功德因緣，生此曠野中，作大力鬼神，滅諸人等。」作是語已，其命即斷，便於曠野，作化生鬼，放大毒氣，多殺人眾。往至中間，有智之人，共求鬼言：「汝今自殺無量人民，食肉不盡，唐使臭爛，愿聽我等，殺諸牛馬，日以一人，供給於汝。」於是國中，皆共拔籌，人當一日。如是次第，到一長者拔鬚陀羅，須陀羅生一男兒，福德端政，次應鬼食。長者念言：「如來出世，拔濟一切苦惱眾生。唯愿世尊！救護我子今日之厄。」佛在王舍城，知長者心，即便來向曠野鬼神宮殿中坐。曠野鬼神，來見世尊，極大瞋恚，而語佛言：「沙門出去！」佛便出去。鬼適入宮，佛復還入

唯有實行這種方法，經過很長時間，有一個女人，不喜歡這種做法，在眾人面前，裸身站立小便，大家都呵斥她說：『你不知羞恥，怎麼能作為女人在眾人面前站著小便？』女人回答說：『女人還在女人面前裸身小便，有什麼可恥的？整個國家都是女人，只有大力士是男子罷了，如果在他的面前，應當感到慚愧，在你們面前，有什麼可羞恥的？』從此眾人，互相議論說：『這個女人說的話，很有道理。』 當時舍利弗、目連，帶著五百弟子，經過曠野。大力士知道后，請兩位尊者和五百弟子，安排住宿，供給衣食。過了三天後，國中人民，聚集開會，飲酒過量，商量著一起包圍大力士的住所，用火焚燒，大力士問道：『為什麼這樣做？』眾人回答說：『婦女初次出嫁，都要經過你，我們是人，不忍心這件事，所以來燒你。』大力士回答說：『我先前不願意，是你們強迫我。』眾人不聽，就燒死了他，他臨死前，發誓說：『憑藉我供養舍利弗、目連的功德因緣，生在這曠野中，做大力鬼神，滅絕你們這些人。』說完這話，他的生命就結束了，於是在曠野中，化生為鬼，放出大量毒氣，殺害了很多人。後來，有智慧的人，一起求鬼說：『你現在自己殺害了無數人民，吃肉也吃不完，白白地腐爛，希望聽從我們，殺掉牛馬，每天用一個人，來供給你。』於是國中，大家都抽籤，每人當一天。這樣輪流，輪到一位長者抽到須陀羅，須陀羅生了一個男孩，福德端正，輪到他被鬼吃掉。長者心想：『如來出世，救拔一切苦惱眾生。只願世尊！救護我的兒子今日的災難。』佛在王舍城，知道長者的心意，就來到曠野鬼神的宮殿中坐下。曠野鬼神，來見世尊，非常憤怒，對佛說：『沙門出去！』佛就出去了。鬼剛進宮殿，佛又進來了。

Only by practicing this method, after a long time, there was a woman who disliked this practice. In front of everyone, she stood naked and urinated. Everyone scolded her, saying, 'You have no shame, how can you, as a woman, stand and urinate in front of everyone?' The woman replied, 'What shame is there for a woman to urinate naked in front of other women? The whole country is women, only the strongman is a man. If it were in front of him, I should feel ashamed, but in front of you, what is there to be ashamed of?' From then on, the people discussed among themselves, saying, 'What this woman says makes sense.' At that time, Shariputra and Maudgalyayana, along with five hundred disciples, were passing through the wilderness. The strongman, upon learning of this, invited the two venerable ones and the five hundred disciples to stay, providing them with food and clothing. After three days, the people of the country gathered for a meeting, drank excessively, and conspired to surround the strongman's residence and set it on fire. The strongman asked, 'Why are you doing this?' The people replied, 'When women first marry, they all have to go through you. We are human and cannot bear this, so we have come to burn you.' The strongman replied, 'I was unwilling at first, but you forced me.' The people did not listen and burned him to death. As he was dying, he vowed, 'By the merit of my offering to Shariputra and Maudgalyayana, may I be born in this wilderness as a powerful ghost, and destroy all of you.' After saying this, his life ended, and he was reborn as a ghost in the wilderness, releasing a large amount of poisonous gas, killing many people. Later, wise people together pleaded with the ghost, saying, 'You have now killed countless people, and you cannot finish eating the meat, which is rotting in vain. We wish to offer you cattle and horses, and one person each day.' So, everyone in the country drew lots, each person taking a day. In this rotation, a longman named Sudara was chosen. Sudara had a son, who was blessed and handsome, and it was his turn to be eaten by the ghost. The longman thought, 'The Tathagata has appeared in the world to save all sentient beings from suffering. May the World Honored One protect my son from today's calamity!' The Buddha, in Rajagriha, knew the longman's thoughts and came to sit in the wilderness ghost's palace. The wilderness ghost, upon seeing the World Honored One, became extremely angry and said to the Buddha, 'Shramana, leave!' The Buddha left. As soon as the ghost entered the palace, the Buddha entered again.

---

。如是三返，至第四過，佛不為出，鬼作此言：「若不出者，使汝心顛倒，當捉汝腳擲恒河裡。」佛語之言：「我不見世間若天魔梵有能捉我作如是者。」曠野鬼言：「如是如是。如來聽我使問四事，當爲我說。一者誰能渡駛流，二者誰能渡大海，三者誰能捨諸苦，四者誰能得清凈。」佛即答言：「信能渡駛流，不放逸者能渡大海，精進能捨苦，智慧能得清凈。」聞是語已，即歸依佛，為佛弟子，手捉小兒，著佛缽中，遂名小兒為曠野手，漸漸長大，佛為說法，得阿那含道。

諸比丘言：「世尊出世，甚為希有！如此大惡曠野鬼神，佛能降伏，作優婆塞。」

佛言：「非但今日，過去世時，亦復曾於迦尸國、比提醯國二國中間，有大曠野，有惡鬼名沙吒盧，斷絕道路，一切人民，無得過者。有一商主，名曰師子，將五百商人，欲過此路，諸人恐怖，畏不可過。商主語言：『慎莫怖畏！但從我后。』於是前行，到于鬼所，而語鬼言：『汝不聞我名耶？』答言：『我聞汝名，故來欲戰

如此三次往返，到第四次時，佛陀仍未出來，鬼便說道：『如果再不出來，我就要讓你心神顛倒，抓住你的腳把你扔到恒河裡。』佛陀說道：『我不認為世間有任何天魔或梵天能夠抓住我並對我做出這樣的事。』曠野鬼說道：『確實如此。如來，請允許我問你四個問題，請你為我解答。第一，誰能渡過湍急的河流？第二，誰能渡過大海？第三，誰能捨棄一切痛苦？第四，誰能獲得清凈？』佛陀立即回答說：『信念能渡過湍急的河流，不放逸的人能渡過大海，精進能捨棄痛苦，智慧能獲得清凈。』聽了這些話后，鬼便皈依了佛陀，成為佛陀的弟子，他手裡拿著一個小孩，把小孩放在佛陀的缽中，於是這個小孩就被稱為曠野手，漸漸長大后，佛陀為他說法，他證得了阿那含果。 眾比丘說道：『世尊出世，真是非常稀有！如此大惡的曠野鬼神，佛陀竟然能夠降伏，使他成為優婆塞。』 佛陀說道：『不僅是今天，在過去世時，也曾在迦尸國和比提醯國兩國之間，有一片大曠野，那裡有一個惡鬼名叫沙吒盧，他阻斷道路，所有的人民都無法通過。有一個商人首領，名叫師子，帶領五百個商人，想要通過這條路，大家都感到恐懼，害怕無法通過。商人首領說道：『不要害怕！只要跟在我後面。』於是他走在前面，到了鬼所在的地方，對鬼說道：『你沒聽說過我的名字嗎？』鬼回答說：『我聽過你的名字，所以才來想和你戰鬥。』

After three such returns, on the fourth time, the Buddha still did not come out, so the ghost said, 'If you don't come out, I will make your mind confused, grab your feet and throw you into the Ganges River.' The Buddha said, 'I do not see anyone in the world, whether a celestial demon or Brahma, who can seize me and do such a thing.' The wilderness ghost said, 'Indeed, it is so. Tathagata, please allow me to ask you four questions, and please answer them for me. First, who can cross the swift current? Second, who can cross the great ocean? Third, who can abandon all suffering? Fourth, who can attain purity?' The Buddha immediately answered, 'Faith can cross the swift current, the non-negligent can cross the great ocean, diligence can abandon suffering, and wisdom can attain purity.' Upon hearing these words, the ghost took refuge in the Buddha, became a disciple of the Buddha, and holding a small child in his hand, placed the child in the Buddha's bowl. Thus, the child was named Wilderness Hand. Gradually growing up, the Buddha preached the Dharma to him, and he attained the Anagami path. The monks said, 'It is truly rare for the World Honored One to appear in the world! Such a great evil wilderness ghost, the Buddha was able to subdue him, making him an upasaka.' The Buddha said, 'It is not only today, but in past lives, there was also a great wilderness between the two countries of Kashi and Videha. There was an evil ghost named Shataru who blocked the roads, and all the people could not pass. There was a merchant leader named Lion, who led five hundred merchants, wanting to pass this road. Everyone was terrified, fearing they could not pass. The merchant leader said, 'Do not be afraid! Just follow behind me.' So he went ahead, arrived at the place where the ghost was, and said to the ghost, 'Have you not heard my name?' The ghost replied, 'I have heard your name, and that is why I came to fight with you.'

---

。』問言：『汝何所能？』即捉弓箭而射是鬼，五百放箭，皆沒鬼腹，弓刀器仗，亦入鬼腹，直前拳打，拳復入去，以右手托，右手亦著，以右腳踏，右腳亦著，以左腳踏，左腳亦著，又以頭打，頭亦復著，鬼作偈言：

「『汝以手腳及與頭，　　一切諸物悉以著， 餘人何物而不著？』

「商主說偈而答言：

「『我今手足及以頭，　　一切財錢及刀仗， 唯有精進不著汝，　　精進若當不休息， 與汝斗諍終不廢，　　我今精進不休息， 終不于汝生怖畏。』

「時鬼答言：『今為汝等故，五百賈客，盡皆放去。』爾時師子，我身是也。爾時沙吒盧，曠野鬼是也。」

（九八）輔相聞法離欲緣

佛在王舍城。頻婆娑羅有大輔相，數共其王，往至佛所，而聽如來說離欲法。後於婦所，不大往返，婦生噁心，推求毒藥，著飲食中，請佛欲與。夫覺其婦有懷惡意，從索飲食，婦不肯與，更與異食，佛已來至，夫白佛言：「此食不可食。」佛言：「何以不可食？」答言：「有毒。」佛言：「世間有毒，不過三毒，我尚消除，有何小毒能中傷我？」佛即食其食，都無有異。時輔相婦，便生信心，佛為說法，夫婦二人，得須陀洹道。諸比丘等，嘆未曾有！

佛言：「非但今日，於過去世，亦曾化彼。昔迦尸國王，有一智臣，名比圖醯，常以道法，輔相國王，及諸群臣，悉使修善。時有龍王，名曰明相，數數往來比圖醯所，聽受法言，亦于其婦，往返希簡

『（鬼）問（商主）說：『你有什麼本事？』（商主）隨即拿起弓箭射那鬼，射出五百支箭，都射入鬼的腹中，弓、刀、器械等兵器，也都進入鬼的腹中，（商主）直接上前用拳頭打，拳頭又進入鬼的身體，用右手托住（鬼），右手也陷進去，用右腳踩，右腳也陷進去，用左腳踩，左腳也陷進去，又用頭撞，頭也陷進去，鬼作偈說道： 『你用手腳和頭，一切東西都陷進我身體里，還有什麼東西不能陷進來呢？』 商主說偈回答道： 『我如今的手腳和頭，一切財物和刀劍，只有精進不會陷進你身體里，精進如果不停息，與你爭鬥終究不會停止，我如今精進不休息，終究不會對你產生畏懼。』 當時鬼回答說：『爲了你們的緣故，五百個商人，全部放你們走。』當時的獅子，就是我的前身。當時的沙吒盧，就是曠野鬼的前身。」 （九八）輔相聽聞佛法，遠離慾望的因緣 佛在王舍城。頻婆娑羅王有一位大臣，多次和國王一起，前往佛陀那裡，聽佛陀講說遠離慾望的佛法。後來，（這位大臣）在妻子那裡，不大往來，妻子心生怨恨，尋找毒藥，放在飲食中，想請佛陀來吃。丈夫察覺到妻子懷有惡意，就向妻子索要食物，妻子不肯給，另外給了他其他食物，佛陀已經來到，丈夫告訴佛陀說：「這食物不能吃。」佛陀說：「為什麼不能吃？」回答說：「有毒。」佛陀說：「世間的毒，不過是貪嗔癡三毒，我尚且能消除，有什麼小毒能傷害我？」佛陀就吃了那食物，完全沒有異樣。當時，大臣的妻子，便生起信心，佛陀為她說法，夫婦二人，都證得了須陀洹果。眾比丘們，讚歎從未有過這樣的事！ 佛陀說：「不只是今天，在過去世，我也曾度化過他們。過去迦尸國國王，有一位智慧大臣，名叫比圖醯，常常用佛法，輔佐國王，以及各位大臣，都讓他們修習善行。當時有一位龍王，名叫明相，多次前往比圖醯那裡，聽受佛法，也和他的妻子，往來很少。

『(The ghost) asked (the merchant): 『What are your abilities?』 (The merchant) immediately took up his bow and arrows and shot at the ghost. Five hundred arrows were shot, all entering the ghost's belly. Bows, swords, and other weapons also entered the ghost's belly. (The merchant) directly went forward and punched, and the fist also entered the ghost's body. He used his right hand to support (the ghost), and the right hand also went in. He stepped with his right foot, and the right foot also went in. He stepped with his left foot, and the left foot also went in. He then hit with his head, and the head also went in. The ghost spoke in a verse: 『You use your hands, feet, and head, all things enter my body. What else is there that cannot enter?』 The merchant spoke in a verse in reply: 『My hands, feet, and head, all my wealth and swords, only diligence will not enter you. If diligence does not cease, the struggle with you will never end. I am now diligent and do not rest, and I will never be afraid of you.』 At that time, the ghost replied: 『For your sake, the five hundred merchants, I will let you all go.』 The lion at that time was my past life. The Shatalu at that time was the wilderness ghost.」 (98) The Minister Hears the Dharma and Leaves Desire The Buddha was in Rajagriha. King Bimbisara had a great minister who often went with the king to the Buddha's place to listen to the Buddha preach the Dharma of leaving desire. Later, (this minister) did not visit his wife often, and his wife became resentful. She sought poison and put it in food, intending to invite the Buddha to eat it. The husband noticed that his wife had malicious intent, so he asked his wife for food. The wife refused to give it to him and gave him other food instead. The Buddha had already arrived, and the husband told the Buddha, 「This food cannot be eaten.」 The Buddha said, 「Why can't it be eaten?」 He replied, 「It is poisoned.」 The Buddha said, 「The poisons of the world are no more than the three poisons of greed, anger, and ignorance. I can eliminate those, so what small poison can harm me?」 The Buddha then ate the food, and there was no change. At that time, the minister's wife developed faith. The Buddha preached the Dharma to her, and both husband and wife attained the state of Srotapanna. The monks praised that such a thing had never happened before! The Buddha said, 「It is not only today, but in the past lives, I have also transformed them. In the past, the King of Kashi had a wise minister named Bituxi, who often used the Dharma to assist the king and all the ministers, making them all practice good deeds. At that time, there was a dragon king named Mingxiang, who often went to Bituxi to listen to the Dharma, and he also rarely visited his wife.

---

。龍婦瞋恚，而作是言：『得比圖醯心祀火，得血而飲，然後可活。』時有夜叉鬼，與此龍王並及其婦，往返親善，聞龍婦語，便即答言：『我能得之。』于龍婦邊，擔如意珠，現作賈客，往詣迦尸國。至於王邊共王樗蒲，賭如意珠，王以國土、庫藏、比圖醯等，復作一分，以對其珠。夜叉得勝，求不用其國土、庫藏，單取比圖醯，以珠與王。王問比圖醯：『為欲去不？』答言：『欲去。』夜叉將去，比圖醯問夜叉言：『索我來者，有何意故？』夜叉不答。如是慇勤，更問不已，便語之言：『龍王夫人，欲得汝心，以祀於火，欲得汝血，而用飲之。』比圖醯言：『若其殺我，擔心血去，一切之人，心血一種，知是誰許？汝今莫殺我，為將我去，須我心者，欲得我智，須我血者，欲得我法。』聞此語已，夜叉心念，實是智人，即將至龍所。龍見歡喜，即為說法。龍王夫婦，及諸眷屬，生敬信心，盡受五戒，並夜叉眾，亦受五戒。爾時閻浮提龍與夜叉，大赍珍寶，送比圖醯。比圖醯得是珍寶，用上于王，並與人民。於是閻浮提人及龍鬼，受持五戒，修行十善。爾時比圖醯者，我身是也。爾時明相龍王者，善見輔相是也。爾時龍婦者，輔相婦是也。爾時王者，舍利弗是也。爾時夜叉者，目連是也。」

（九九）尼乾子投火聚為佛所度緣

佛在舍衛國。爾時如來降化外道邪見六師，及其眷屬，悉使破盡。五百尼干作是念言：「我等徒眾，都破散盡，不如燒身早就後世。」即集薪草，便欲燒身

現代漢語譯本：龍婦憤怒地說：『如果能得到比圖醯的心臟來祭祀火神，得到他的血來飲用，然後才能活命。』當時有個夜叉鬼，和這條龍王及其妻子關係親密，聽到龍婦的話，就回答說：『我能得到。』於是他從龍婦那裡拿瞭如意珠，化裝成商人，前往迦尸國。到了國王那裡，他與國王玩樗蒲，用如意珠做賭注。國王用國土、寶藏、比圖醯等，又加一份，來和這顆珠子對賭。夜叉贏了，他不要國土和寶藏，只要比圖醯，把珠子給了國王。國王問比圖醯：『你想離開嗎？』比圖醯回答說：『想離開。』夜叉帶他走，比圖醯問夜叉說：『是誰要我來的，有什麼用意？』夜叉不回答。他再三懇求，不停地問，夜叉才告訴他說：『龍王夫人想要你的心，用來祭祀火神，想要你的血，用來飲用。』比圖醯說：『如果殺了我，擔心血會流失，所有人的心血都是一樣的，誰能知道是誰的呢？你現在不要殺我，帶我走，需要我心的人，是想要我的智慧，需要我血的人，是想要我的法。』聽到這話，夜叉心想，這真是個有智慧的人，就帶他去了龍那裡。龍見到他很高興，就為他說法。龍王夫婦和他們的眷屬，都生起了敬畏和信心，都受了五戒，夜叉眾也受了五戒。當時閻浮提的龍和夜叉，帶著大量的珍寶，送給比圖醯。比圖醯得到這些珍寶，獻給了國王，也分給了人民。於是閻浮提的人和龍鬼，都受持五戒，修行十善。當時的比圖醯，就是我的前身。當時的明相龍王，就是善見輔相的前身。當時的龍婦，就是輔相夫人的前身。當時的國王，就是舍利弗的前身。當時的夜叉，就是目連的前身。 現代漢語譯本：佛陀在舍衛國。當時，如來降伏教化了外道邪見的六師及其眷屬，使他們全部破滅。五百尼乾子這樣想：『我們這些徒眾，都破散了，不如燒身，早點去後世。』於是他們聚集柴草，準備燒身。

English version: The dragon's wife, in her anger, said, 'If we can obtain the heart of Bituxi to sacrifice to the fire god, and drink his blood, then we can live.' At that time, there was a Yaksha ghost who was close to the dragon king and his wife. Hearing the dragon's wife's words, he replied, 'I can obtain it.' So, he took a wish-fulfilling pearl from the dragon's wife, disguised himself as a merchant, and went to the kingdom of Kashi. When he arrived at the king's place, he played dice with the king, using the wish-fulfilling pearl as a stake. The king used his kingdom, treasures, and Bituxi, adding another portion, to bet against the pearl. The Yaksha won, and he did not want the kingdom or the treasures, but only Bituxi, giving the pearl to the king. The king asked Bituxi, 'Do you want to leave?' Bituxi replied, 'I want to leave.' The Yaksha took him away, and Bituxi asked the Yaksha, 'Who wants me to come, and what is the purpose?' The Yaksha did not answer. He repeatedly pleaded and kept asking, and the Yaksha finally told him, 'The dragon king's wife wants your heart to sacrifice to the fire god, and your blood to drink.' Bituxi said, 'If you kill me, I am afraid the blood will be lost. Everyone's heart and blood are the same, who can know whose it is? Do not kill me now, take me away. The one who needs my heart wants my wisdom, and the one who needs my blood wants my Dharma.' Hearing this, the Yaksha thought, 'This is truly a wise person,' and took him to the dragon. The dragon was very happy to see him and preached the Dharma to him. The dragon king and his wife, and their family members, all developed respect and faith, and all received the five precepts. The Yaksha group also received the five precepts. At that time, the dragons and Yakshas of Jambudvipa brought a large amount of treasures and gave them to Bituxi. Bituxi took these treasures and offered them to the king, and also distributed them to the people. Thus, the people and dragon ghosts of Jambudvipa all upheld the five precepts and practiced the ten virtues. At that time, Bituxi was my former self. At that time, the dragon king Mingxiang was the former self of the virtuous minister Shan Jian. At that time, the dragon's wife was the former self of the minister's wife. At that time, the king was the former self of Shariputra. At that time, the Yaksha was the former self of Maudgalyayana. English version: The Buddha was in Shravasti. At that time, the Tathagata had subdued and converted the six heretical teachers and their followers, causing them all to be destroyed. Five hundred Nirgranthas thought, 'Our followers have all been scattered, it is better to burn ourselves and go to the next life sooner.' So they gathered firewood and prepared to burn themselves.

---

。如來大悲，欲拔彼苦，使火不然。佛在其邊，入火光三昧。諸尼乾子，見大火聚，心生歡喜，而作是言：「我等不須然火，皆共投中。」既到火里，身體清涼，極大快樂，見佛在中，倍復慶悅，求欲出家。佛言：「善來比丘！」鬚髮已落，法服在身，佛為說法，得阿羅漢。

諸比丘言：「希有世尊！乃能拔此尼乾子等自燒之苦，使得羅漢。」

佛言：「非但今日，往昔之時，舍衛國中，有五百賈客，入海采寶。時有商主，名比舍佉，將諸商眾，順風而往，即到寶所，集著船上。諸賈客輩，貪取珍寶，船上極重。時比舍佉，語諸商賈言：『莫重著寶，喪汝身命。』時諸賈客，不用其言，寧共寶死，不能減卻。商主即以船寶，投著水中，上諸賈客，著己船上，是諸寶船，都沒于海。海神見是商主能捨珍寶救諸商賈，心生歡喜，取是商主所棄珍寶，擔飛在前，既得出海，以還商主。諸商人言：『我等何為不于寶所即自並命？』見是苦惱，時比舍佉，深生悲愍，所得珍寶，悉亦分與，便修外道出家之法，得五神通。諸商人言：『如此大士，不貪財寶，自修其志，得大利益，我等應學。』各舍珍寶，向仙人所，修習其法，皆獲五通。爾時比舍佉者，我身是也。爾時五百賈客，五百尼乾子是。」

（一〇〇）五百白雁聽法生天緣

佛在舍衛國。爾時般遮羅國，以五百白雁，獻波斯匿王，波斯匿王，送著祇桓精舍。眾僧食時，人人乞食，雁見僧聚，來在前立。佛以一音說法，眾生各得隨類受解

現代漢語譯本：如來佛以大慈悲心，想要解除他們的痛苦，使火焰熄滅。佛陀來到他們身邊，進入火光三昧的禪定。那些尼乾子看到大火聚集，心中歡喜，說道：『我們不必再點火了，一起投入火中吧。』當他們進入火中時，身體感到清涼，非常快樂，看到佛陀在火中，更加高興，請求出家。佛陀說：『善來比丘！』他們的鬚髮自然脫落，袈裟穿在身上。佛陀為他們說法，他們都證得了阿羅漢果。 眾比丘說：『世尊真是稀有！竟然能夠解除這些尼乾子自焚的痛苦，使他們證得阿羅漢果。』 佛陀說：『不只是今天這樣，在過去的時候，舍衛國中有五百個商人，入海去採寶。當時有一位商主，名叫比舍佉，帶領著商人們，順風航行，到達了寶藏所在地，把寶物裝在船上。那些商人們貪婪地獲取珍寶，船上變得非常重。當時比舍佉對商人們說：『不要裝載過多的寶物，會喪失你們的性命。』那些商人們不聽他的話，寧願和寶物一起死，也不肯減少裝載。商主就把船上的寶物都投入水中，讓商人們登上自己的船。那些裝載寶物的船都沉入了海中。海神看到這位商主能夠捨棄珍寶來救助商人們，心中歡喜，就把商主所丟棄的珍寶撿起來，扛在前面飛翔，等到出了海，又把珍寶還給了商主。商人們說：『我們為什麼不在寶藏所在地就一起死了呢？』看到他們如此痛苦，當時比舍佉，深深地生起了悲憫之心，把得到的珍寶，也都分給了他們，然後就去修習外道的出家之法，獲得了五神通。商人們說：『這位大士，不貪圖財寶，自己修習他的志向，獲得了大利益，我們應該向他學習。』他們各自捨棄珍寶，來到仙人那裡，修習他的法，也都獲得了五神通。當時的比舍佉，就是我的前身。當時的五百個商人，就是現在的五百個尼乾子。』 （一〇〇）五百白雁聽法生天緣 佛陀在舍衛國。當時般遮羅國，用五百隻白雁，獻給波斯匿王，波斯匿王，把它們送到祇桓精舍。僧眾吃飯的時候，每個人都去乞食，雁看到僧眾聚集，來到前面站立。佛陀用一種聲音說法，眾生各自按照自己的類別理解。

English version: The Tathagata, with great compassion, desired to relieve their suffering and extinguish the fire. The Buddha came to their side and entered the Samadhi of Fiery Light. Those Nirgranthas, seeing the great fire gathering, were delighted in their hearts and said, 'We don't need to light the fire anymore, let's all throw ourselves into it.' When they entered the fire, their bodies felt cool and they were very happy. Seeing the Buddha in the fire, they were even more joyful and requested to become monks. The Buddha said, 'Welcome, Bhikkhus!' Their hair and beards naturally fell off, and robes appeared on their bodies. The Buddha preached the Dharma to them, and they all attained Arhatship. The Bhikkhus said, 'It is rare, World Honored One! You were able to relieve these Nirgranthas from the suffering of self-immolation and enable them to attain Arhatship.' The Buddha said, 'It is not only today that this happened. In the past, in the country of Shravasti, there were five hundred merchants who went to sea to collect treasures. At that time, there was a merchant leader named Vishakha, who led the merchants, sailing with the wind, and arrived at the treasure site, loading the treasures onto the ship. Those merchants greedily took the treasures, and the ship became very heavy. At that time, Vishakha said to the merchants, 'Do not load too many treasures, or you will lose your lives.' Those merchants did not listen to him, preferring to die with the treasures rather than reduce the load. The merchant leader then threw all the treasures from the ship into the water and had the merchants board his own ship. Those ships loaded with treasures all sank into the sea. The sea god, seeing that this merchant leader was able to give up treasures to save the merchants, was delighted in his heart. He picked up the treasures that the merchant leader had discarded, carried them in front, and flew. After they left the sea, he returned the treasures to the merchant leader. The merchants said, 'Why didn't we just die together at the treasure site?' Seeing their suffering, Vishakha, at that time, deeply felt compassion. He distributed all the treasures he had obtained to them, and then went to practice the ascetic path of the heretics, obtaining the five supernormal powers. The merchants said, 'This great man, not greedy for wealth, cultivates his own aspirations and obtains great benefits. We should learn from him.' They each gave up their treasures and went to the hermits, practicing their teachings, and they all obtained the five supernormal powers. The Vishakha of that time was my past self. The five hundred merchants of that time were the five hundred Nirgranthas of today.' (100) The Story of Five Hundred White Geese Hearing the Dharma and Being Reborn in Heaven The Buddha was in Shravasti. At that time, the country of Panchala offered five hundred white geese to King Prasenajit, and King Prasenajit sent them to the Jeta Grove Monastery. When the monks were eating, everyone went to beg for food. The geese, seeing the monks gathered, came and stood in front. The Buddha preached the Dharma with one voice, and all beings understood according to their own kind.

---

。當時群雁，亦解佛語，聞法歡喜，鳴聲相和，還於池水，后毛羽轉長，飛至余處，獵師以網，都覆殺之。當網著時，一雁作聲，諸雁皆和，謂聽法時聲，乘是善心，生忉利天。生天之法，法有三念：一者念本所從來；二者念定生何處；三者念先作何業得來生天？便自思惟，自見宿因，更無餘善，唯佛僧邊聽法。作是念已，五百天子，即時來下，在如來邊，佛為說法，悉得須陀洹。波斯匿王，遇到佛所，常見五百雁羅列佛前，是日不見，便問佛言：「此中諸雁，向何處去？」佛言：「欲見諸雁耶？」王言：「欲見。」佛言：「先雁飛去他處，為獵師所殺，命終生天；今此五百諸天子等，著好天冠，端政殊特者是，今日聽法，皆得須陀洹。」

王問佛言：「此諸群雁，以何業緣，墮于畜生，命終生天，今日得道？」

佛言：「昔迦葉佛時，五百女人，盡共受戒，用心不堅，毀所受戒，犯戒因緣，墮畜生中，作此雁身。以受戒故，得值如來，聞法獲道，以雁身中聽法因緣，生於天上。」

（一〇一）提婆達多放護財醉象欲害佛緣

佛在王舍城。爾時提婆達多，放護財醉象欲得害佛，五百羅漢，皆飛虛空，唯有阿難，獨在佛后。佛時舉右手，護財白象，見五百師子，像時恐怖，即便調順。五百比丘，盡棄佛去，唯有阿難，在於佛后。佛言：「非但今日，過去亦爾。昔迦尸國，有五百雁，共為群侶，爾時雁王，名曰賴吒，雁王有臣，名曰素摩

現代漢語譯本：當時，一群大雁也能理解佛語，聽到佛法后非常歡喜，鳴叫的聲音彼此應和。之後它們回到池水中，羽毛逐漸長成，然後飛到其他地方。獵人張網，將它們全部捕殺。當網落下時，一隻大雁發出叫聲，其他大雁都跟著應和，就像它們聽法時的聲音一樣。憑藉這種善心，它們轉生到了忉利天。轉生到天界的方法，有三種念頭：第一是念自己從哪裡來；第二是念自己註定要生到哪裡；第三是念自己先前做了什麼業才得以轉生到天界？它們便自己思索，看到了自己前世的因緣，沒有其他善行，只有在佛和僧人身邊聽法。想到這裡，五百天子立刻降臨，來到如來身邊，佛為他們說法，他們都證得了須陀洹果。波斯匿王來到佛陀所在的地方，經常看到五百隻大雁排列在佛前，今天卻不見了，便問佛說：『這些大雁，到哪裡去了？』佛說：『你想見這些大雁嗎？』國王說：『想見。』佛說：『先前的大雁飛到其他地方，被獵人殺死了，死後轉生到天界；現在這五百位天子，戴著漂亮的天冠，容貌端正殊勝的，就是他們，今天聽法，都證得了須陀洹果。』 國王問佛說：『這些大雁，因為什麼業緣，墮落為畜生，死後又轉生到天界，今天又得道了呢？』 佛說：『過去迦葉佛時期，有五百個女人，一起受戒，但用心不堅定，毀壞了所受的戒律，因為犯戒的因緣，墮落到畜生道中，做了這些大雁。因為受戒的緣故，得以遇到如來，聽聞佛法而獲得道果，又因為在雁身時聽法的因緣，轉生到天上。』 （一〇一）提婆達多放護財醉象想要加害佛陀的因緣 佛陀在王舍城。當時，提婆達多放出護財醉象想要加害佛陀，五百羅漢都飛到空中，只有阿難獨自在佛陀身後。佛陀當時舉起右手，護財白象看到五百隻獅子，頓時感到恐懼，立刻變得調順。五百比丘都離開了佛陀，只有阿難在佛陀身後。佛陀說：『不只是今天這樣，過去也是如此。過去在迦尸國，有五百隻大雁，一起結伴而行，當時雁王名叫賴吒，雁王有一個大臣，名叫素摩。』

English version: At that time, a flock of wild geese also understood the Buddha's teachings. Hearing the Dharma, they were very happy, and their cries echoed each other. Afterward, they returned to the pond, their feathers gradually grew, and then they flew to other places. Hunters spread nets and killed them all. When the net fell, one goose cried out, and the others echoed, just like the sounds they made when listening to the Dharma. Because of this good intention, they were reborn in the Trayastrimsha Heaven. The method of being reborn in heaven involves three thoughts: first, to think about where one came from; second, to think about where one is destined to be born; and third, to think about what karma one created to be reborn in heaven? They then reflected on their own, saw their past causes, and had no other good deeds except listening to the Dharma by the Buddha and monks. Thinking this, five hundred devas immediately descended and came to the Tathagata's side. The Buddha preached the Dharma to them, and they all attained the state of Srotapanna. King Prasenajit came to where the Buddha was, and often saw five hundred geese lined up in front of the Buddha. Today, they were gone, so he asked the Buddha, 'Where have these geese gone?' The Buddha said, 'Do you want to see these geese?' The king said, 'I want to see them.' The Buddha said, 'The previous geese flew to other places and were killed by hunters. After death, they were reborn in heaven. Now, these five hundred devas, wearing beautiful heavenly crowns and with dignified and extraordinary appearances, are them. Today, they listened to the Dharma and all attained the state of Srotapanna.' The king asked the Buddha, 'What karma caused these geese to fall into the animal realm, then be reborn in heaven after death, and attain enlightenment today?' The Buddha said, 'In the past, during the time of the Kashyapa Buddha, there were five hundred women who took precepts together, but their minds were not firm. They broke the precepts they had received. Because of the karma of breaking the precepts, they fell into the animal realm and became these geese. Because of taking the precepts, they were able to meet the Tathagata, hear the Dharma, and attain the fruit of the path. Because of the karma of listening to the Dharma while in the body of a goose, they were reborn in heaven.' (101) The Cause of Devadatta Releasing the Drunken Elephant Guarding Wealth to Harm the Buddha The Buddha was in Rajagriha. At that time, Devadatta released the drunken elephant guarding wealth to harm the Buddha. Five hundred Arhats flew into the sky, and only Ananda remained behind the Buddha. The Buddha then raised his right hand, and the white elephant guarding wealth saw five hundred lions. It was immediately terrified and became docile. Five hundred Bhikkhus all left the Buddha, and only Ananda remained behind the Buddha. The Buddha said, 'It is not only today that this is the case, it was also like this in the past. In the past, in the country of Kashi, there were five hundred geese who traveled together. At that time, the goose king was named Rata, and the goose king had a minister named Suma.'

---

。時此雁王，為獵者捕得，五百群雁，皆棄飛去，唯有素摩，隨逐不捨，語獵師言：『請放我王，我於今日，以身代之。』獵師不聽，遂以雁王，獻梵摩曜王。王問雁王：『為安隱不？』雁王答言：『蒙王大恩，得王清水，又得好草，以活性命，得常平安，在國土住。唯愿大王！放一切雁，使無所畏。』五百群雁，在王殿上，空中作聲。時王問言：『此是何雁？』雁王答言：『是我眷屬。』王即施無畏，內外宣令：『不聽殺雁。』雁王白王言：『今當以正法治國，世間無常，如四方山，譬如東方大山，上無邊際，一時來至，南西北方，亦復如是，磨碎世間，一切眾生，及與人鬼，悉皆微滅，無可逃避，無可恃怙，不可救濟。當於爾時，何所恃賴？惟念如是，宜應慈心普育一切，修行正法，作諸功德。大王當知：一切富貴，皆為衰滅之所摧碎，四方而至，為歸喪失。一切強壯，又有諸病，從四方來，破滅強健。一切壯年，有病羸山，從四方來，破壞壯年。一切有命，有大死山，四方而來，壞滅生命。如是四山，一切共有，天龍人鬼有生之類，無得免者。以此義故，常修慈心，勤行正法。若能爾者，死時不悔，心不悔故，得生善處，必遇賢聖，得遇賢聖，得脫生死。』王問素摩：『何以默然？』素摩答言：『今雁王人王，二王共語，若當參言，非是儀禮，便無上下恭恪之心。』王言：『實是希有！汝為雁身，能行如是忠臣之節，人所不及，能以身命，代于雁王

現代漢語譯本：當時，雁王被獵人捕獲，五百隻雁都拋棄它飛走了，只有素摩跟隨不捨，對獵人說：『請放了我的王，我今天用我的身體代替它。』獵人不聽，於是把雁王獻給了梵摩曜王。國王問雁王：『你安好嗎？』雁王回答說：『蒙受國王的大恩，得到國王的清水，又得到好的草，得以保全性命，常常平安，在國土居住。只希望大王！放過所有的雁，使它們沒有恐懼。』五百隻雁在王宮上空發出叫聲。當時國王問道：『這些是什麼雁？』雁王回答說：『是我的眷屬。』國王立即施予無畏，內外宣告：『不許殺雁。』雁王對國王說：『現在應當用正法治理國家，世間無常，就像四方的大山，譬如東方的大山，上無邊際，一時到來，南方、西方、北方，也都是這樣，磨碎世間一切眾生，以及人和鬼，全部都消滅，無可逃避，無可依靠，不可救濟。到那個時候，依靠什麼呢？只有想到這些，應該用慈悲心普遍養育一切，修行正法，做各種功德。大王應當知道：一切富貴，都會被衰敗所摧毀，從四方而來，最終歸於喪失。一切強壯，又會有各種疾病，從四方而來，破壞強健。一切壯年，會有病弱衰老，從四方而來，破壞壯年。一切有生命，有巨大的死亡之山，從四方而來，破壞生命。像這樣的四座大山，一切眾生共有，天龍人鬼有生命的種類，沒有能夠免除的。因為這個緣故，常常修習慈悲心，勤奮修行正法。如果能夠這樣，死的時候就不會後悔，心不後悔，就能出生在好的地方，必定會遇到賢聖，能夠遇到賢聖，就能脫離生死。』國王問素摩：『為什麼沉默不語？』素摩回答說：『現在雁王和人王，兩位國王在對話，如果我插話，不合禮儀，就沒有上下恭敬之心。』國王說：『真是稀有！你身為雁，能夠做出如此忠臣的節操，是人所不及的，能夠用自己的生命，代替雁王。』 現代漢語譯本：當時，雁王被獵人捕獲，五百隻雁都拋棄它飛走了，只有素摩跟隨不捨，對獵人說：『請放了我的王，我今天用我的身體代替它。』獵人不聽，於是把雁王獻給了梵摩曜王。國王問雁王：『你安好嗎？』雁王回答說：『蒙受國王的大恩，得到國王的清水，又得到好的草，得以保全性命，常常平安，在國土居住。只希望大王！放過所有的雁，使它們沒有恐懼。』五百隻雁在王宮上空發出叫聲。當時國王問道：『這些是什麼雁？』雁王回答說：『是我的眷屬。』國王立即施予無畏，內外宣告：『不許殺雁。』雁王對國王說：『現在應當用正法治理國家，世間無常，就像四方的大山，譬如東方的大山，上無邊際，一時到來，南方、西方、北方，也都是這樣，磨碎世間一切眾生，以及人和鬼，全部都消滅，無可逃避，無可依靠，不可救濟。到那個時候，依靠什麼呢？只有想到這些，應該用慈悲心普遍養育一切，修行正法，做各種功德。大王應當知道：一切富貴，都會被衰敗所摧毀，從四方而來，最終歸於喪失。一切強壯，又會有各種疾病，從四方而來，破壞強健。一切壯年，會有病弱衰老，從四方而來，破壞壯年。一切有生命，有巨大的死亡之山，從四方而來，破壞生命。像這樣的四座大山，一切眾生共有，天龍人鬼有生命的種類，沒有能夠免除的。因為這個緣故，常常修習慈悲心，勤奮修行正法。如果能夠這樣，死的時候就不會後悔，心不後悔，就能出生在好的地方，必定會遇到賢聖，能夠遇到賢聖，就能脫離生死。』國王問素摩：『為什麼沉默不語？』素摩回答說：『現在雁王和人王，兩位國王在對話，如果我插話，不合禮儀，就沒有上下恭敬之心。』國王說：『真是稀有！你身為雁，能夠做出如此忠臣的節操，是人所不及的，能夠用自己的生命，代替雁王。』

English version: At that time, the Goose King was captured by a hunter. Five hundred geese all abandoned him and flew away, but only Suma followed closely, not willing to leave. He said to the hunter, 'Please release my king, and I will use my body to replace him today.' The hunter did not listen, and then presented the Goose King to King Brahma-yao. The king asked the Goose King, 'Are you well?' The Goose King replied, 'I am grateful for the great kindness of the king, receiving the king's clear water and good grass, which has allowed me to preserve my life, and live peacefully in this land. I only hope that the king will release all the geese, so that they have no fear.' Five hundred geese made sounds in the sky above the palace. At that time, the king asked, 'What are these geese?' The Goose King replied, 'They are my family.' The king immediately granted them fearlessness, and announced both inside and outside the palace, 'Killing geese is forbidden.' The Goose King said to the king, 'Now, you should govern the country with the righteous law. The world is impermanent, like the mountains from the four directions. For example, the great mountain from the east, without any boundary above, will arrive in an instant. The south, west, and north are the same. They will grind down all living beings in the world, including humans and ghosts, all of whom will be destroyed, with no escape, no reliance, and no salvation. At that time, what will you rely on? Only by thinking of these things, should you use a compassionate heart to universally nurture all, practice the righteous law, and perform various merits. Your Majesty should know: all wealth and honor will be destroyed by decay, coming from the four directions, and ultimately leading to loss. All strength will be accompanied by various diseases, coming from the four directions, destroying strength. All youth will be accompanied by sickness and weakness, coming from the four directions, destroying youth. All life will be accompanied by the great mountain of death, coming from the four directions, destroying life. These four mountains are shared by all, and no living being, whether gods, dragons, humans, or ghosts, can escape them. For this reason, always cultivate a compassionate heart, and diligently practice the righteous law. If you can do this, you will not regret it when you die. Because your heart will not regret it, you will be born in a good place, and you will surely meet the wise and holy. If you can meet the wise and holy, you can escape from birth and death.' The king asked Suma, 'Why are you silent?' Suma replied, 'Now the Goose King and the human king, two kings, are talking. If I were to interrupt, it would be improper, and there would be no respect between superiors and inferiors.' The king said, 'It is truly rare! You, as a goose, can act with such loyalty, which is beyond what humans can do, and you are willing to use your own life to replace the Goose King.' English version: At that time, the Goose King was captured by a hunter. Five hundred geese all abandoned him and flew away, but only Suma followed closely, not willing to leave. He said to the hunter, 'Please release my king, and I will use my body to replace him today.' The hunter did not listen, and then presented the Goose King to King Brahma-yao. The king asked the Goose King, 'Are you well?' The Goose King replied, 'I am grateful for the great kindness of the king, receiving the king's clear water and good grass, which has allowed me to preserve my life, and live peacefully in this land. I only hope that the king will release all the geese, so that they have no fear.' Five hundred geese made sounds in the sky above the palace. At that time, the king asked, 'What are these geese?' The Goose King replied, 'They are my family.' The king immediately granted them fearlessness, and announced both inside and outside the palace, 'Killing geese is forbidden.' The Goose King said to the king, 'Now, you should govern the country with the righteous law. The world is impermanent, like the mountains from the four directions. For example, the great mountain from the east, without any boundary above, will arrive in an instant. The south, west, and north are the same. They will grind down all living beings in the world, including humans and ghosts, all of whom will be destroyed, with no escape, no reliance, and no salvation. At that time, what will you rely on? Only by thinking of these things, should you use a compassionate heart to universally nurture all, practice the righteous law, and perform various merits. Your Majesty should know: all wealth and honor will be destroyed by decay, coming from the four directions, and ultimately leading to loss. All strength will be accompanied by various diseases, coming from the four directions, destroying strength. All youth will be accompanied by sickness and weakness, coming from the four directions, destroying youth. All life will be accompanied by the great mountain of death, coming from the four directions, destroying life. These four mountains are shared by all, and no living being, whether gods, dragons, humans, or ghosts, can escape them. For this reason, always cultivate a compassionate heart, and diligently practice the righteous law. If you can do this, you will not regret it when you die. Because your heart will not regret it, you will be born in a good place, and you will surely meet the wise and holy. If you can meet the wise and holy, you can escape from birth and death.' The king asked Suma, 'Why are you silent?' Suma replied, 'Now the Goose King and the human king, two kings, are talking. If I were to interrupt, it would be improper, and there would be no respect between superiors and inferiors.' The king said, 'It is truly rare! You, as a goose, can act with such loyalty, which is beyond what humans can do, and you are willing to use your own life to replace the Goose King.'

---

。又復謙順，不參言說，如汝雁王，君臣之義，世所希有。』悉與金铔瑕，約其頭際，以好白絹，著雁王首，而發遣之，言曰：『往時為我說善法。』即便放去。

「爾時雁王，我身是也。爾時素摩，阿難是也。爾時人王，我父王凈飯王是也。爾時獵師，提婆達多是。」

◎雜寶藏經卷第八

雜寶藏經卷第九

迦栴延為惡生王解八夢緣

金貓因緣

惡生王得五百缽緣(卷內下文更有八緣三緣)

（一〇二）◎迦栴延為惡生王解八夢緣

昔惡生王，為行殘暴，無悲愍心，邪見熾盛。如來大悲，遣諸弟子，遍化諸國，迦栴延者，即是惡生王國婆羅門種，佛尋遣迦栴延，還化其國王，並及人民。時尊者迦栴延，受佛教已，尋還本國。時惡生王，不睹正真，奉事邪道，常于晨朝，不欲見人，先拜天祠。時迦栴延，將欲開化惡生王故，于清朝早起，化作異人，狀如遠使形貌端政，到王門中。當王見時，還服本形，作沙門像。王于道士剃髮之人，特復憎惡，王大恚言：「汝今定死。」尋便遣人，將迦栴延，垂欲加害。迦栴延白王言：「我有何過，乃欲見害？」王復語言：「汝剃髮人，見者不吉，是以今者欲殺于汝。」尊者迦栴延即答之言：「今不吉者，乃在於我，不在於王。所以者何？王雖見我，都無損減，我見於王，王欲見殺，以此推之，言不吉者，正在於我。」王素聰明，聞其語已，即領其意，放迦栴延，不興噁心

現代漢語譯本： 『又表現得謙虛順從，不參與議論，就像你們雁王一樣，君臣之間的道義，世間罕見。』於是賞賜它金飾，裝飾在它的頭頂，用上好的白色絹布，戴在雁王的頭上，然後放它離開，說道：『你以前為我說過善法。』隨即就放走了它。

『當時的雁王，就是我的前身。當時的素摩，就是阿難的前身。當時的人王，就是我的父王凈飯王的前身。當時的獵師，就是提婆達多。』

◎《雜寶藏經》卷第八

《雜寶藏經》卷第九

迦旃延為惡生王解八夢緣

金貓因緣

惡生王得五百缽緣（卷內下文更有八緣三緣）

（一〇二）◎迦旃延為惡生王解八夢緣

從前惡生王，行為殘暴，沒有慈悲憐憫之心，邪見盛行。如來大慈大悲，派遣弟子們，到各個國家教化，迦旃延是惡生王國婆羅門種姓的人，佛陀就派遣迦旃延，回去教化他的國王以及人民。當時尊者迦旃延，接受佛陀的教誨后，就回到自己的國家。當時惡生王，不瞭解正道真理，信奉邪門歪道，常常在早晨，不想見人，先去祭拜天神。當時迦旃延，爲了開導教化惡生王，在清晨早起，化作異人，樣子像遠方來的使者，容貌端正，來到王宮門口。當國王見到他時，他又恢復了本來的樣子，變成沙門的形象。國王對於剃髮修行的人，特別憎恨厭惡，國王大怒說道：『你今天必定要死。』隨即就派人，要將迦旃延抓起來，準備加害。迦旃延對國王說：『我有什麼過錯，你要殺我？』國王又說：『你這個剃髮的人，見到就不吉利，所以今天要殺你。』尊者迦旃延就回答說：『現在不吉利的是我，而不是國王。為什麼呢？國王雖然見到我，都沒有任何損失，我見到國王，國王卻要殺我，由此推斷，說不吉利，正是在於我。』國王一向聰明，聽了他的話后，就明白了其中的道理，放了迦旃延，沒有產生惡念。 現代漢語譯本： 『又表現得謙虛順從，不參與議論，就像你們雁王一樣，君臣之間的道義，世間罕見。』於是賞賜它金飾，裝飾在它的頭頂，用上好的白色絹布，戴在雁王的頭上，然後放它離開，說道：『你以前為我說過善法。』隨即就放走了它。

『當時的雁王，就是我的前身。當時的素摩，就是阿難的前身。當時的人王，就是我的父王凈飯王的前身。當時的獵師，就是提婆達多。』

◎《雜寶藏經》卷第八

《雜寶藏經》卷第九

迦旃延為惡生王解八夢緣

金貓因緣

惡生王得五百缽緣（卷內下文更有八緣三緣）

（一〇二）◎迦旃延為惡生王解八夢緣

從前惡生王，行為殘暴，沒有慈悲憐憫之心，邪見盛行。如來大慈大悲，派遣弟子們，到各個國家教化，迦旃延是惡生王國婆羅門種姓的人，佛陀就派遣迦旃延，回去教化他的國王以及人民。當時尊者迦旃延，接受佛陀的教誨后，就回到自己的國家。當時惡生王，不瞭解正道真理，信奉邪門歪道，常常在早晨，不想見人，先去祭拜天神。當時迦旃延，爲了開導教化惡生王，在清晨早起，化作異人，樣子像遠方來的使者，容貌端正，來到王宮門口。當國王見到他時，他又恢復了本來的樣子，變成沙門的形象。國王對於剃髮修行的人，特別憎恨厭惡，國王大怒說道：『你今天必定要死。』隨即就派人，要將迦旃延抓起來，準備加害。迦旃延對國王說：『我有什麼過錯，你要殺我？』國王又說：『你這個剃髮的人，見到就不吉利，所以今天要殺你。』尊者迦旃延就回答說：『現在不吉利的是我，而不是國王。為什麼呢？國王雖然見到我，都沒有任何損失，我見到國王，國王卻要殺我，由此推斷，說不吉利，正是在於我。』國王一向聰明，聽了他的話后，就明白了其中的道理，放了迦旃延，沒有產生惡念。

English version: 'It was also humble and obedient, not participating in discussions, just like your Goose King. The righteousness between a ruler and his subjects is rare in the world.' Then, he rewarded it with gold ornaments, decorating its head, and using fine white silk, placed it on the Goose King's head, and then released it, saying: 'You used to speak good Dharma for me.' Then he let it go.

'At that time, the Goose King was my past life. At that time, Soma was Ananda's past life. At that time, the human king was my father, King Suddhodana's past life. At that time, the hunter was Devadatta.'

◎Miscellaneous Treasure Sutra, Volume 8

Miscellaenous Treasure Sutra, Volume 9

Katyayana Explains Eight Dreams for King Evil-Born

The Story of the Golden Cat

King Evil-Born Receives Five Hundred Bowls (There are eight more causes and three more causes later in the volume)

(102) ◎Katyayana Explains Eight Dreams for King Evil-Born

In the past, King Evil-Born was cruel and violent, without compassion, and his wrong views were rampant. The Tathagata, with great compassion, sent his disciples to teach in various countries. Katyayana was a Brahmin of the kingdom of Evil-Born. The Buddha then sent Katyayana back to teach his king and people. At that time, Venerable Katyayana, having received the Buddha's teachings, returned to his own country. At that time, King Evil-Born did not understand the true path, and worshipped heretical ways. He often did not want to see anyone in the morning, and would first worship the heavenly gods. At that time, Katyayana, in order to enlighten and teach King Evil-Born, got up early in the morning, transformed into a different person, looking like a messenger from afar, with a dignified appearance, and arrived at the palace gate. When the king saw him, he returned to his original form, becoming a Shramana. The king especially hated and loathed those who shaved their heads to practice. The king was furious and said: 'You will surely die today.' He immediately sent people to seize Katyayana, preparing to harm him. Katyayana said to the king: 'What wrong have I done that you want to kill me?' The king replied: 'You, a shaved-head person, are inauspicious to see, so I will kill you today.' Venerable Katyayana then replied: 'The inauspiciousness is with me, not with the king. Why is that? Although the king sees me, he suffers no loss. I see the king, and the king wants to kill me. From this, it can be inferred that the inauspiciousness lies with me.' The king was always intelligent, and after hearing his words, he understood the meaning, released Katyayana, and did not harbor any evil thoughts. English version: 'It was also humble and obedient, not participating in discussions, just like your Goose King. The righteousness between a ruler and his subjects is rare in the world.' Then, he rewarded it with gold ornaments, decorating its head, and using fine white silk, placed it on the Goose King's head, and then released it, saying: 'You used to speak good Dharma for me.' Then he let it go.

'At that time, the Goose King was my past life. At that time, Soma was Ananda's past life. At that time, the human king was my father, King Suddhodana's past life. At that time, the hunter was Devadatta.'

◎Miscellaneous Treasure Sutra, Volume 8

Miscellaenous Treasure Sutra, Volume 9

Katyayana Explains Eight Dreams for King Evil-Born

The Story of the Golden Cat

King Evil-Born Receives Five Hundred Bowls (There are eight more causes and three more causes later in the volume)

(102) ◎Katyayana Explains Eight Dreams for King Evil-Born

In the past, King Evil-Born was cruel and violent, without compassion, and his wrong views were rampant. The Tathagata, with great compassion, sent his disciples to teach in various countries. Katyayana was a Brahmin of the kingdom of Evil-Born. The Buddha then sent Katyayana back to teach his king and people. At that time, Venerable Katyayana, having received the Buddha's teachings, returned to his own country. At that time, King Evil-Born did not understand the true path, and worshipped heretical ways. He often did not want to see anyone in the morning, and would first worship the heavenly gods. At that time, Katyayana, in order to enlighten and teach King Evil-Born, got up early in the morning, transformed into a different person, looking like a messenger from afar, with a dignified appearance, and arrived at the palace gate. When the king saw him, he returned to his original form, becoming a Shramana. The king especially hated and loathed those who shaved their heads to practice. The king was furious and said: 'You will surely die today.' He immediately sent people to seize Katyayana, preparing to harm him. Katyayana said to the king: 'What wrong have I done that you want to kill me?' The king replied: 'You, a shaved-head person, are inauspicious to see, so I will kill you today.' Venerable Katyayana then replied: 'The inauspiciousness is with me, not with the king. Why is that? Although the king sees me, he suffers no loss. I see the king, and the king wants to kill me. From this, it can be inferred that the inauspiciousness lies with me.' The king was always intelligent, and after hearing his words, he understood the meaning, released Katyayana, and did not harbor any evil thoughts.

---

。密遣二人，尋逐其後，觀其住止，食何飲食？見迦栴延，坐于樹下，乞食而食，若得食時，分與二人，有小余殘，瀉著河中。二人既還，王即問尊者住處及以飲食，二人如上所見，具白于王。王於後日，而請尊者迦栴延，與粗澀飲食，遣人問言：「而今此食，稱適意不？」尊者答言：「食之勢力，便以充足。」后與上味細食，復遣人問言：「可適以不？」答言：「食之勢力，便為充足。」后王問尊者言：「我所施食，不問粗細，皆言充足。此事何謂也？」尊者迦栴延即答王言：「夫身口者，譬如於灶，栴檀亦燒，糞穢亦燒，身口亦爾，食無粗細，飽足為限。」即說偈言：

「此身猶如車，　　好惡無所擇， 香油及臭脂，　　等同於調利。」

王聞其語，深知大德，便以粗細之食，與婆羅門。諸婆羅門，初得粗食，咸皆忿恚，作色罵詈；后與細食，歡喜讚歎。王見婆羅門等於飲食中心生喜怒，于迦栴延，倍生信敬。

爾時尊者，有外生女，先在城外，住婆羅門聚落，甚有好發。以安居時至，心懷供養，剪己發賣，得五百金錢，請迦栴延，夏坐供養。尊者迦栴延，夏安居訖，還至城中。時惡生王宮門之中，卒有死雉，如轉輪王所食之雉，而惡生王，即欲食之。時一智臣，白于王言：「然此雉者，不宜便食，應先試之。」王用其言，時即遣人，割小臠以用與狗，狗得肉已貪著肉味，合舌俱食，遂至於死。又復割少肉，用試一人，人食肉已，亦著滋味，遂至自啖其手而死

於是，國王秘密派遣兩個人，跟蹤觀察迦旃延的行蹤，看他住在哪裡，吃些什麼食物。他們看到迦旃延坐在樹下，乞食為生，如果得到食物，就分給他們二人，剩下的殘羹剩飯，就倒進河裡。二人回來后，國王就問尊者住在哪裡，以及吃些什麼食物。二人如實稟告了所見所聞。之後，國王請來尊者迦旃延，給他粗糙的食物，派人問他：『現在的食物，你覺得合適嗎？』尊者回答說：『食物的能量，足以讓我感到滿足。』後來，國王又給他美味的精細食物，再次派人問他：『這可以讓你感到滿意嗎？』他回答說：『食物的能量，足以讓我感到滿足。』之後，國王問尊者說：『我給你的食物，不論粗細，你都說足夠。這是什麼意思呢？』尊者迦旃延回答國王說：『身體和嘴巴，就像爐灶一樣，檀香可以燒，糞便也可以燒。身體和嘴巴也是如此，食物不論粗細，只要能吃飽就足夠了。』於是說了偈語： 『此身猶如車，好惡無所擇，香油及臭脂，等同於調利。』 國王聽了這些話，深深地敬佩他的德行，於是把粗細不同的食物，給了婆羅門。那些婆羅門，一開始得到粗糙的食物，都非常生氣，臉色難看，破口大罵；後來得到精細的食物，就歡喜讚歎。國王看到婆羅門們因為食物而喜怒無常，對迦旃延更加敬重。 當時，尊者有一個外生的女兒，住在城外的婆羅門聚落，頭髮非常漂亮。安居的時候到了，她想供養尊者，就剪下自己的頭髮賣掉，得到五百金錢，用來請迦旃延安居修行。尊者迦旃延安居結束后，回到城裡。當時，惡生王的宮門前，突然出現一隻死雉，就像轉輪王吃的雉雞一樣。惡生王就想吃它。這時，一位有智慧的大臣對國王說：『這隻雉雞，不應該馬上吃，應該先試一下。』國王聽從了他的建議，就派人割下一小塊肉給狗吃，狗吃了肉后，貪戀肉的味道，連舌頭都一起吃了，最後死了。又割下一小塊肉，給一個人試吃，那人吃了肉后，也貪戀肉的味道，最後竟然咬自己的手而死。

Then, the king secretly sent two people to follow and observe Kātyāyana, to see where he lived and what he ate. They saw Kātyāyana sitting under a tree, begging for food. If he received food, he would share it with the two of them, and the remaining scraps he would pour into the river. After the two returned, the king asked the venerable one where he lived and what he ate. The two reported everything they had seen. Later, the king invited the venerable Kātyāyana and gave him coarse food, sending someone to ask, 'Is this food suitable for you now?' The venerable one replied, 'The energy from the food is sufficient for me.' Later, the king gave him delicious, fine food and again sent someone to ask, 'Is this satisfactory?' He replied, 'The energy from the food is sufficient for me.' Later, the king asked the venerable one, 'The food I give you, whether coarse or fine, you say is sufficient. What does this mean?' The venerable Kātyāyana replied to the king, 'The body and mouth are like a stove. Sandalwood can be burned, and so can dung. The body and mouth are the same. Food, whether coarse or fine, is only for the purpose of being full.' Then he spoke a verse: 'This body is like a cart, it does not choose between good and bad, fragrant oil and foul grease, are the same for its function.' Upon hearing these words, the king deeply admired his virtue. So, he gave the coarse and fine food to the Brahmins. Those Brahmins, upon receiving the coarse food at first, were all very angry, their faces contorted, and they cursed and scolded. Later, when they received the fine food, they were happy and praised it. The king, seeing the Brahmins' fickle reactions to food, developed even greater respect and faith in Kātyāyana. At that time, the venerable one had an adopted daughter who lived in a Brahmin village outside the city. She had very beautiful hair. When the time for the retreat came, she wanted to make offerings to the venerable one, so she cut off her hair and sold it, obtaining five hundred gold coins, which she used to invite Kātyāyana to stay for the summer retreat. After the venerable Kātyāyana finished his retreat, he returned to the city. At that time, in front of the gate of King Evil-Born's palace, a dead pheasant suddenly appeared, like the pheasant eaten by a wheel-turning king. King Evil-Born wanted to eat it. At this time, a wise minister said to the king, 'This pheasant should not be eaten immediately; it should be tested first.' The king followed his advice and sent someone to cut off a small piece of meat and give it to a dog. After the dog ate the meat, it became addicted to the taste of the meat, eating its own tongue, and eventually died. They cut off another small piece of meat and gave it to a person to try. After the person ate the meat, he also became addicted to the taste, and eventually bit his own hand and died.

---

。王見是已，深生怖畏，聞有人言：「而此肉者，唯轉輪聖王，有無漏智得道之人，乃可食之。」即便遣人，調和美食，送與尊者迦栴延。時迦栴延，食是食已，身體便安。王於後日，遣人伺看，見迦栴延，顏色和悅，倍勝於常。時王聞已，深生奇特，益加尊重，輕賤外道諸婆羅門等。

王問迦栴延言：「尊者此夏，何處安居？今方來耶？」尊者具說以外生女賣發貿錢供養眾僧，王聞是語，而作是言：「我宮中人，極美髮者然直銅錢不過數枚，今言彼女之發，直五百金錢者，彼之女人，美髮非常，容儀必妙。」即問其女父母姓名，尋遣使人，往至於彼親見女身，姿貌超絕，果如所量。王即遣使，將娉為婦，而彼女家，大索寶物城邑聚落，王復思惟：「若與彼者，女來之時還當屬我。」即便與之，納為夫人。

初迎之日，舉國欣慶，咸稱大吉。于其後日復放大赦，即號為尸婆具沙夫人，王甚悅敬，後生太子，字喬婆羅。時王于寢，夢見八事：一頭上火然。二兩蛇絞腰。三細鐵網纏身。四見二赤魚吞其雙足。五有四白鵠飛來向王。六血泥中行泥沒其腋。七登大白山。八鸛雀[尸@(溧-木+土)]頭。于夢寤已，以為不祥愁憂慘悴，尋即往問諸婆羅門。婆羅門聞王此夢，素嫌于王，兼嫉尊者，因王此夢，言：「大王不吉，若不禳厭，禍及王身。」王聞其語信以為然，益增憂惱即問之言：「若禳厭時，當須何物？」諸婆羅門言：「所須用者，王所珍愛，我若說者，王必不能

國王看到這種情況，內心深感恐懼，聽到有人說：『這種肉，只有轉輪聖王，擁有無漏智慧得道的人，才可以食用。』他立刻派人，調和美味佳餚，送給尊者迦旃延。當時，迦旃延吃了這些食物后，身體便安康了。國王在之後的一天，派人暗中觀察，看到迦旃延臉色和悅，比平時更加精神。國王聽到后，深感驚奇，更加尊重他，輕視外道婆羅門等人。 國王問迦旃延說：『尊者今年夏天，在哪裡安居？現在才來嗎？』尊者詳細講述了以外生女兒賣頭髮換錢供養僧眾的事情，國王聽到這些話，就說：『我宮中的人，頭髮最美的，價值也不過幾個銅錢，現在說她的頭髮，價值五百金錢，那麼這個女人，頭髮一定非常美麗，容貌也必定非常美妙。』於是就問她父母的姓名，隨即派使者，前往她家親眼看看她的容貌，姿色超凡脫俗，果然如所說的那樣。國王就派使者，去聘娶她為妻，而她家，索要大量的寶物城邑聚落，國王又想：『如果給了他們，等她來的時候還是屬於我的。』就給了他們，把她納為夫人。 初次迎娶她的時候，舉國歡慶，都說是大吉大利。在之後的日子裡又大赦天下，就稱她為尸婆具沙夫人，國王非常高興和敬重她，後來生了一個太子，名字叫喬婆羅。當時，國王在睡覺的時候，夢見了八件事：一是頭上著火。二是兩條蛇纏繞腰部。三是細鐵網纏身。四是看見兩條紅魚吞噬他的雙腳。五是有四隻白鵠飛來朝向國王。六是在血泥中行走泥沒到腋下。七是登上大白山。八是鸛雀[尸@(溧-木+土)]頭。從夢中醒來后，認為是不祥之兆，愁眉苦臉，立刻去問那些婆羅門。婆羅門聽到國王的這個夢，平時就對國王不滿，又嫉妒尊者，就藉著國王的這個夢，說：『大王不吉利，如果不禳解，禍患會降臨到大王身上。』國王聽了他們的話，信以為真，更加憂愁煩惱，就問他們說：『如果禳解的話，需要什麼東西？』那些婆羅門說：『所需要的東西，都是大王所珍愛的，如果我說出來，大王一定不能』

The king, seeing this, was deeply frightened. He heard someone say, 'This meat can only be eaten by a Chakravartin king, or one who has attained enlightenment with undefiled wisdom.' He immediately sent people to prepare delicious food and send it to Venerable Katyayana. When Katyayana ate this food, his body felt at ease. The king, on the following day, sent people to observe him secretly and saw that Katyayana's complexion was cheerful and even better than usual. Upon hearing this, the king was deeply amazed and showed him even more respect, while looking down on the externalist Brahmins. The king asked Katyayana, 'Venerable one, where did you reside during this summer retreat? Are you just arriving now?' The Venerable one explained in detail how he had sold his daughter's hair for money to support the monastic community. Upon hearing this, the king said, 'The most beautiful hair in my palace is worth no more than a few copper coins. Now, if her hair is worth five hundred gold coins, then this woman's hair must be exceptionally beautiful, and her appearance must be exquisite.' He then inquired about her parents' names and immediately sent messengers to her home to see her in person. Her beauty was extraordinary, just as described. The king then sent messengers to propose marriage, and her family demanded a large amount of treasures, cities, and villages. The king thought, 'If I give it to them, it will still belong to me when she comes.' So he gave it to them and took her as his wife. On the day of her initial welcome, the entire country rejoiced, proclaiming it a great auspicious occasion. In the following days, he issued a general amnesty and named her Lady Shiva-gupta. The king was very pleased and respectful towards her. Later, she gave birth to a prince named Jivaka. At that time, the king had a dream of eight things while sleeping: first, his head was on fire; second, two snakes coiled around his waist; third, a fine iron net wrapped around his body; fourth, he saw two red fish swallowing his feet; fifth, four white swans flew towards the king; sixth, he walked in bloody mud that reached his armpits; seventh, he climbed a great white mountain; and eighth, a stork's head. Upon waking from the dream, he considered it an ominous sign and was filled with worry and distress. He immediately went to ask the Brahmins. The Brahmins, who had always disliked the king and were jealous of the Venerable one, used this dream as an opportunity to say, 'Great King, this is not auspicious. If you do not perform rituals to avert it, disaster will befall you.' The king believed them and became even more worried and distressed. He asked them, 'If I perform rituals to avert it, what will be needed?' The Brahmins said, 'What is needed are things that the king cherishes. If I tell you, the king will surely not be able to'

---

。」時王答言：「此夢甚惡，但恐大禍殃及我身，除我以外，余無所惜，請為我說所須之物。」諸婆羅門等，見其慇勤，知其心至，即語王言：「所可用者，此夢有八，要須八種可得禳災：一殺王所敬夫人尸婆具沙。二殺王所愛太子喬婆羅。三殺輔相大臣。四殺王所有烏臣。五殺王一日能行三千里象。六殺王一日能行三千里駝。七殺王良馬。八殺禿頭迦栴延。卻後七日，若殺此八，聚集其血，入中而行，可得消災。」王聞其言，以己命重，即便許可。還至宮中，愁憂懊惱。夫人問王：「何故如是？」王答夫人，具陳說上不祥之夢，並道婆羅門禳夢所須。夫人聞已，而作是言：「但使王身平安無患，妾之賤身豈足道耶？」即白王言：「卻後七日，我歸當死，聽我往彼尊者迦栴延所，六日之中，受齋聽法。」王言：「不得。汝若至彼，或語其實，彼若知者，舍我飛去。」夫人慇勤，王不能免，即便聽往。

夫人到彼尊者所已，禮拜問訊，遂經三日。尊者怪問：「王之夫人，未曾至此經停信宿，何故今者不同於常？」夫人具說王之惡夢，卻後七日，當殺我等用禳災患，余命未幾，故來聽法。因向尊者，說王所夢，尊者迦栴延言：「此夢甚吉！當有歡慶，不足為憂。頭上火然者，寶主之國，當有天冠，直十萬兩金，來貢于王，正為斯夢。」夫人心急，七日向滿，為王所害，懼其來晚，問尊者言：「何時來到？」尊者答言：「今日晡時必當來至

『時王回答說：』這個夢非常不祥，恐怕大禍會降臨到我身上。除了我之外，我什麼都不在乎。請告訴我需要什麼東西。』那些婆羅門看到他如此懇切，知道他心意已決，就對國王說：『這個夢有八個不祥之處，需要八種東西才能消除災禍：一是殺死國王所敬愛的夫人尸婆具沙；二是殺死國王所寵愛的太子喬婆羅；三是殺死輔佐大臣；四是殺死國王所有的烏鴉；五是殺死國王一天能走三千里的象；六是殺死國王一天能走三千里的駱駝；七是殺死國王的良馬；八是殺死禿頭的迦栴延。七天之後，如果殺了這八個，收集它們的血，進入其中行走，就可以消除災禍。』國王聽了他們的話，因為自己的性命重要，就答應了。回到宮中，他憂愁懊惱。夫人問國王：『為什麼這樣？』國王回答夫人，詳細說了那個不祥的夢，並說了婆羅門消除夢魘所需要的東西。夫人聽了之後，就說：『只要國王平安無事，我的賤命又算得了什麼呢？』就對國王說：『七天之後，我註定要死，請允許我到尊者迦栴延那裡，在六天之中，受齋聽法。』國王說：『不行。你如果去了那裡，可能會告訴他實情，他如果知道了，就會捨棄我飛走。』夫人懇求，國王無法拒絕，就允許她去了。 夫人到了尊者那裡，禮拜問候之後，過了三天。尊者奇怪地問：『國王的夫人，從來沒有在這裡停留過夜，為什麼今天和往常不同？』夫人詳細說了國王的噩夢，七天之後，要殺死我們來消除災禍，我的生命不久了，所以來聽法。於是向尊者說了國王的夢，尊者迦栴延說：『這個夢非常吉祥！將會有喜慶的事情發生，不必擔憂。頭上著火，是寶主之國，將會有價值十萬兩黃金的天冠，進貢給國王，正是這個夢的預兆。』夫人心急如焚，七天快要滿了，擔心被國王所害，怕他來晚了，就問尊者說：『什麼時候會來？』尊者回答說：『今天傍晚一定會來。』

'The king replied, 'This dream is very ominous, I fear great disaster will befall me. I care for nothing but myself. Please tell me what is needed.' The Brahmins, seeing his earnestness and knowing his resolve, said to the king, 'This dream has eight ominous aspects, and eight things are needed to avert the disaster: first, to kill the king's beloved wife, Shiva Gu Sha; second, to kill the king's beloved crown prince, Qiao Po Luo; third, to kill the assisting minister; fourth, to kill all the king's crows; fifth, to kill the king's elephant that can travel three thousand miles in a day; sixth, to kill the king's camel that can travel three thousand miles in a day; seventh, to kill the king's fine horse; and eighth, to kill the bald-headed Kasyapa. After seven days, if these eight are killed, their blood collected, and one walks through it, the disaster can be averted.' The king, valuing his own life, agreed. Returning to the palace, he was filled with worry and distress. The queen asked the king, 'Why are you like this?' The king told the queen in detail about the ominous dream and what the Brahmins required to avert it. Upon hearing this, the queen said, 'As long as the king is safe and well, what is my humble life worth?' She then said to the king, 'After seven days, I am destined to die. Please allow me to go to the Venerable Kasyapa, and for six days, observe the fast and listen to the Dharma.' The king said, 'No. If you go there, you might tell him the truth, and if he knows, he will abandon me and fly away.' The queen pleaded, and the king could not refuse, so he allowed her to go. Having arrived at the Venerable's place, the queen paid her respects and inquired, and three days passed. The Venerable asked in surprise, 'The king's wife has never stayed here overnight before, why is she different today?' The queen explained in detail the king's nightmare, that after seven days, they would be killed to avert the disaster, and that her life was short, so she came to listen to the Dharma. She then told the Venerable about the king's dream. The Venerable Kasyapa said, 'This dream is very auspicious! There will be joyous events, there is no need to worry. The fire on the head signifies that the country of the treasure lord will have a heavenly crown worth one hundred thousand taels of gold, which will be offered to the king, and this is the omen of this dream.' The queen was anxious, as the seven days were almost up, and she was afraid of being killed by the king, fearing he would come late, so she asked the Venerable, 'When will he come?' The Venerable replied, 'He will surely come this evening.'

---

。兩蛇絞腰者，月支國王，當獻雙劍價直十萬兩金，日入當至。細鐵網纏身者，大秦國王，當獻珠瓔珞價直十萬兩金，后明晨當至。赤魚吞足者，師子王國當獻毗琉璃寶屐價直十萬兩金，後日食時當至。四白鵠來者，跋耆國王，當獻金寶車，後日日中當至。血泥中者，安息國王，當獻鹿毛欽婆，價直十萬兩金，後日日昳當至。登太白山者，曠野國王，當獻大象，後日晡時當至。鸛雀[尸@(溧-木+土)]頭者，王與夫人，當有私密之事，事至後日自當知之。」果如尊者所言，期限既至，諸國所獻一切皆到，王大歡喜。尸婆具沙夫人，先有天冠，重著寶主國所獻天冠，王因交戲脫尸婆具沙夫人所著一重天冠，著金鬘夫人頭上。時尸婆具沙夫人，瞋恚而言：「若有惡事，我先當之，今得天冠，與彼而著。」尋以酪器，擲王頭上，王頭盡污，王大瞋忿，拔劍欲斫夫人，夫人畏王，走入房中，即閉房戶，王不得前。王尋自悟：「尊者占夢云有私密，正此是耳。」

王與夫人，尋至尊者迦栴延所，具論上來信于非法惡邪之言，幾於尊者、妻子大臣、所愛之物，行大惡事。今蒙尊者演說真實，開示盲冥，得睹正道，離於惡事。即請尊者，敬奉供養，驅諸婆羅門等，遠其國界。即問尊者：「有何因緣，如此諸國，各以所珍，奉獻於我？」

尊者答言：「乃往過去，九十一劫，爾時有佛，名毗婆尸

『兩條蛇纏腰的人，是月支國王，應當獻上價值十萬兩金的雙劍，今日日落時分會到。細鐵網纏身的人，是大秦國王，應當獻上價值十萬兩金的珠瓔珞，明日清晨會到。赤魚吞腳的人，是師子王國，應當獻上價值十萬兩金的毗琉璃寶屐，後天中午會到。四隻白鵠飛來的人，是跋耆國王，應當獻上金寶車，後天正午會到。身處血泥中的人，是安息國王，應當獻上價值十萬兩金的鹿毛欽婆，後天下午會到。登上太白山的人，是曠野國王，應當獻上大象，後天傍晚會到。鸛雀站在[尸@(溧-木+土)]頭上的人，是國王與夫人，將有私密之事，事情發生後日自會知曉。』結果正如尊者所言，期限一到，各國所獻之物全部到達，國王非常高興。尸婆具沙夫人，原本就有一頂天冠，又戴上寶主國所獻的天冠，國王在嬉戲時脫下尸婆具沙夫人所戴的一頂天冠，戴在金鬘夫人的頭上。當時尸婆具沙夫人，生氣地說：『如果有壞事，我先承擔，現在得到天冠，卻給別人戴。』隨即用酪器，扔向國王的頭，國王的頭都被弄髒了，國王非常生氣，拔劍要砍夫人，夫人害怕國王，跑進房間，立即關上房門，國王無法進入。國王隨即醒悟：『尊者占夢說有私密之事，正是此事啊。』 國王與夫人，隨即來到尊者迦栴延處，詳細講述了之前相信非法邪惡之言，幾乎要對尊者、妻子、大臣、所愛之物，做出大惡之事。現在蒙受尊者講述真實，開示迷茫，得以見到正道，遠離惡事。隨即請尊者，恭敬供養，驅逐所有婆羅門等，遠離他們的國界。隨即問尊者：『有什麼因緣，使得這些國家，各自拿出珍寶，奉獻給我？』 尊者回答說：『在過去，九十一劫之前，那時有一位佛，名叫毗婆尸』

'The one with two snakes entwined around his waist is the king of the Yuezhi, who should offer a pair of swords worth one hundred thousand taels of gold, arriving at sunset today. The one with a fine iron net wrapped around his body is the king of Daqin, who should offer a pearl necklace worth one hundred thousand taels of gold, arriving tomorrow morning. The one with a red fish swallowing his feet is the king of the Lion Kingdom, who should offer a pair of beryl-decorated clogs worth one hundred thousand taels of gold, arriving the day after tomorrow at noon. The one with four white swans arriving is the king of Vajji, who should offer a golden treasure chariot, arriving the day after tomorrow at midday. The one in the blood mud is the king of Anxi, who should offer a deer-hair qinpo worth one hundred thousand taels of gold, arriving the day after tomorrow in the afternoon. The one climbing Mount Taibai is the king of the Wilderness, who should offer an elephant, arriving the day after tomorrow at dusk. The one with a stork standing on [尸@(溧-木+土)] head is the king and his queen, who will have a private matter, which will be known the day after it occurs.' As the venerable one had said, when the time came, all the offerings from the various countries arrived, and the king was very pleased. Queen Shivagusha, who already had a heavenly crown, put on the heavenly crown offered by the treasure-owning country. While playing, the king took off one of the heavenly crowns worn by Queen Shivagusha and put it on the head of Queen Jinman. At that time, Queen Shivagusha said angrily, 'If there is any misfortune, I should bear it first, but now I have received a heavenly crown, and it is given to another to wear.' She then threw a milk container at the king's head, soiling it completely. The king was furious and drew his sword to strike the queen. The queen, fearing the king, ran into her room and immediately closed the door, preventing the king from entering. The king then realized, 'The venerable one's dream interpretation said there would be a private matter, and this is it.' The king and queen then went to the venerable Katyayana and explained in detail how they had previously believed in illegal and evil words, almost committing great evil against the venerable one, his wife, ministers, and loved ones. Now, having received the venerable one's explanation of the truth, dispelling their confusion, they have been able to see the right path and stay away from evil. They then invited the venerable one, respectfully offering him gifts, and drove away all the Brahmins, banishing them from their kingdom. They then asked the venerable one, 'What is the reason that these countries each offer their treasures to me?' The venerable one replied, 'In the past, ninety-one kalpas ago, there was a Buddha named Vipashyin.'

---

。彼佛出時，有一國名曰槃頭，王之太子，信樂精進，至彼佛所，供養禮拜，即以所著天冠，寶劍，瓔珞，大象，寶車，欽婆羅衣，用上彼佛。緣是福慶，生生尊貴，所欲珍寶，不求自至。」王聞是已，於三寶所，深生敬信，作禮還宮。

（一〇三）金貓因緣

昔惡生王，遊觀林苑，園中堂上，見一金貓，從東北角，入西南角。王即遣人，尋復發掘，得一銅甕，甕受三斛，滿中金錢。漸漸深掘，復獲一甕，如是次第，得三重甕，各受三斛。漸復傍掘，亦得銅甕，轉掘不已，滿五里中，盡得銅甕盛滿金錢。時惡生王，深生奇怪，即詣尊者迦栴延所，即向尊者，具論得錢所由因緣：「我適輒欲用，將無災患於我及國人耶？」尊者答言：「此王宿因所獲福報，但用無苦。」王即問言：「不審往因，其事云何？」尊者答言：「諦聽諦聽！乃往過去九十一劫，毗婆尸佛，遺法之中，爾時有諸比丘，於四衢道頭，施大高座，置缽在上，而作是言：『誰有世人，能于堅牢藏中，舉錢財者，若入此藏，水不能漂，火不能燒，王不能奪，賊不能劫？』時有貧人，先因賣薪，適得三錢，聞此語已，生歡喜心，即以此錢，重著缽中，誠心發願。去舍五里，當還家時，步步歡喜，既到其門，向勸化處，至心發願，然後入舍。」尊者言：「爾時貧人，今王是也。以因往昔三錢施緣，世世尊貴，常得如是三重錢甕，緣五里中步步歡喜，恒於五里，有此金錢。」王聞宿緣，歡喜而去

現代漢語譯本：當那尊佛出世時，有一個國家名叫槃頭，國王的太子，信奉並樂於精進修行，來到佛陀那裡，供養禮拜，隨即用自己所佩戴的天冠、寶劍、瓔珞、大象、寶車、欽婆羅衣獻給佛陀。因為這個福德的緣故，生生世世都尊貴無比，所想要的珍寶，不用求取也會自己到來。國王聽了這些，對三寶深深地產生了敬信，行禮后返回宮殿。 現代漢語譯本：從前，惡生王在林苑遊玩觀賞，在園中的殿堂上，看見一隻金貓，從東北角走到西南角。國王立即派人去尋找並挖掘，得到一個銅甕，甕能裝三斛，裡面裝滿了金錢。漸漸地深挖，又得到一個甕，像這樣依次得到三個甕，每個甕都能裝三斛。又向旁邊挖掘，也得到銅甕，不斷地挖掘，在五里範圍內，都挖到了裝滿金錢的銅甕。當時惡生王，感到非常奇怪，就去拜訪尊者迦旃延，向尊者詳細講述了得到錢財的因緣：『我如果想用這些錢，會不會給我和國家的人民帶來災禍呢？』尊者回答說：『這是大王您前世的福報所獲得的，儘管用，不會有痛苦。』國王就問：『不知前世的因緣，是怎麼回事呢？』尊者回答說：『仔細聽，仔細聽！在過去九十一劫，毗婆尸佛的遺法時期，當時有一些比丘，在十字路口設定高大的座位，把缽放在上面，並說：『誰有世人，能把錢財放入堅牢的寶藏中，如果放入這個寶藏，水不能漂走，火不能燒燬，國王不能奪取，盜賊不能搶劫？』當時有一個窮人，先前因為賣柴，剛得到三文錢，聽到這話后，心生歡喜，就把這三文錢，放入缽中，誠心發願。離開施捨處五里，當他回家時，步步都感到歡喜，到了家門口，向勸化的地方，至誠發願，然後才進屋。』尊者說：『當時的窮人，就是現在的國王。因為前世佈施三文錢的緣故，世世尊貴，常常得到這樣的三重錢甕，因為在五里範圍內步步歡喜，所以總是在五里範圍內，有這些金錢。』國王聽了前世的因緣，歡喜地離開了。

English version: When that Buddha appeared, there was a country named Pandu, and the king's crown prince, believing and delighting in diligent practice, went to that Buddha, made offerings and prostrations, and then offered his own heavenly crown, precious sword, necklace, elephant, precious chariot, and Kimpala robe to the Buddha. Because of this merit, he was noble in every life, and the treasures he desired would come to him without seeking. Upon hearing this, the king developed deep faith in the Three Jewels, paid his respects, and returned to the palace. English version: Once upon a time, King Agasena was strolling in the forest garden. In a hall in the garden, he saw a golden cat walking from the northeast corner to the southwest corner. The king immediately sent people to search and dig, and they found a copper urn that could hold three hu, filled with gold coins. Digging deeper, they found another urn, and in this way, they found three urns, each holding three hu. Digging sideways, they also found copper urns, and they continued to dig until they had found copper urns filled with gold coins within a five-li radius. At that time, King Agasena was very surprised and went to visit Venerable Katyayana, to whom he explained the cause of obtaining the money: 'If I want to use this money, will it bring disaster to me and the people of the country?' The Venerable replied, 'This is the merit you have gained from your past lives, so use it without worry.' The king then asked, 'I wonder what the cause of my past life was?' The Venerable replied, 'Listen carefully! In the past, ninety-one kalpas ago, during the time of the Dharma of Vipashyin Buddha, there were some monks who set up a high seat at the crossroads, placed a bowl on it, and said: 'Who among the people can put their wealth into a secure treasure, where water cannot wash it away, fire cannot burn it, the king cannot seize it, and thieves cannot steal it?' At that time, there was a poor man who had just earned three coins from selling firewood. Upon hearing this, he was delighted and put the three coins into the bowl, making a sincere vow. When he was five li away from the place of giving, on his way home, he was joyful with every step. When he reached his door, he made a sincere vow towards the place of giving, and then entered his house.' The Venerable said, 'That poor man was the present king. Because of the merit of giving three coins in his past life, he is noble in every life and always obtains such triple urns of money. Because he was joyful with every step within a five-li radius, he always has this gold within a five-li radius.' Upon hearing the cause of his past life, the king left joyfully.

---

。

（一〇四）惡生王得五百缽緣

昔惡生王，住郁禪延城。時守門者，晨朝開門，門外忽然有五百乘車，各載寶缽，盛滿金粟，皆有印封題言：「此缽與惡生王。」時守門者，告白王言：「外有寶缽，題缽言與王，不審今者，為當取不？」王自思惟：「此寶忽至，或是不祥，我若取者，將不為我家國災害？」作是念已，即往詣尊者迦栴延所，而問之言：「今晨開門，忽見寶缽，其上印題云與惡生王，未知吉兇，為可取不？」尊者答言：「是王宿福果報，但取勿疑。」王白尊者：「我于往因，修何功德而致此報？」尊者答言：「汝于昔日九十一劫，仙人山中，有一辟支佛，值雨腳跌，即破瓦缽。時辟支佛，詣瓦師家，從乞瓦缽。瓦師尋以五器，皆盛滿水，歡喜施與。辟支佛得已，擲缽空中，踴身騰虛，作十八變，瓦師妻子，並買瓦者，見此神變，咸皆踴悅歡喜無量。爾時瓦師者，王身是也。爾時婦者，尸婆具沙夫人是也。爾時兒者，喬波羅太子是。爾時買瓦者，輔相富盧窺是也。買瓦婦者，輔相婦是。」

王復問言：「不審此缽，為自然出，為有從來？」

尊者答言：「而此缽者非自然有，從恒河水龍宮中來。何以知之？乃往過去，羅摩王舅婆羅門，修清凈行，在恒河側。時羅摩王，日以寶缽，送食與舅。婆羅門法，器不重用，食竟棄缽于彼恒河中。盲龍收取寶缽，盛滿金粟，著己宮中。如是所棄，日日漸多，由是獲得五百車缽

現代漢語譯本 昔日，惡生王居住在郁禪延城。當時，守門人在早晨打開城門，門外忽然出現了五百輛車，每輛車都載著寶缽，裡面盛滿了金粟，都蓋有印章，上面寫著：『此缽贈與惡生王。』守門人便稟告國王說：『外面有寶缽，上面寫著是給您的，不知道現在是否應該收取？』國王自己思量：『這寶物突然出現，或許是不祥之兆，我如果收取，恐怕會給我的國家帶來災禍？』這樣想著，就前往拜見尊者迦旃延，並向他詢問說：『今天早晨打開城門，忽然看見寶缽，上面印著是給惡生王的，不知道是吉是兇，是否可以收取？』尊者回答說：『這是國王您前世的福報，只管收取，不必懷疑。』國王問尊者：『我前世修了什麼功德，才得到這樣的果報？』尊者回答說：『您在過去九十一劫時，在仙人山中，有一位辟支佛，遇到下雨腳滑了一下，就打破了瓦缽。當時，辟支佛去瓦匠家，向他乞討瓦缽。瓦匠立刻給了他五個瓦缽，都盛滿了水，歡喜地施捨給他。辟支佛得到后，將瓦缽拋向空中，騰身飛起，做了十八種變化，瓦匠的妻子，以及買瓦的人，看到這種神變，都非常高興，歡喜無量。當時那個瓦匠，就是您現在的國王。當時的妻子，就是尸婆具沙夫人。當時的兒子，就是喬波羅太子。當時買瓦的人，就是輔相富盧窺。買瓦的婦人，就是輔相的妻子。』 國王又問：『不知道這些缽是自然出現的，還是從哪裡來的？』 尊者回答說：『這些缽不是自然出現的，是從恒河水龍宮中來的。為什麼知道呢？在過去，羅摩王的舅舅婆羅門，修行清凈的行，在恒河邊。當時，羅摩王每天都用寶缽送食物給舅舅。婆羅門的規矩是，器皿不重複使用，吃完飯就把缽扔到恒河裡。盲龍收取了寶缽，盛滿金粟，放在自己的宮殿中。像這樣被扔掉的缽，每天都逐漸增多，因此獲得了五百車缽。』

English version In the past, King Evil-Born lived in the city of Udyan. At that time, the gatekeeper opened the city gate in the morning, and suddenly there were five hundred carts outside the gate, each carrying a precious bowl filled with golden millet, all sealed with a stamp that read: 'This bowl is for King Evil-Born.' The gatekeeper then reported to the king, saying, 'There are precious bowls outside, with a message on them saying they are for you. I don't know if we should take them now?' The king thought to himself, 'This treasure has suddenly appeared, perhaps it is an ominous sign. If I take it, I fear it will bring disaster to my kingdom.' With this thought, he went to see Venerable Katyayana and asked him, 'This morning when I opened the gate, I suddenly saw precious bowls, with a stamp on them saying they are for King Evil-Born. I don't know if it is auspicious or inauspicious, and whether I should take them?' The Venerable replied, 'This is the result of your past merits, O King. Just take them without doubt.' The king asked the Venerable, 'What merits did I cultivate in my past lives to receive such a reward?' The Venerable replied, 'In the past, ninety-one kalpas ago, in the mountains of the Immortals, there was a Pratyekabuddha who slipped in the rain and broke his clay bowl. At that time, the Pratyekabuddha went to a potter's house to beg for a clay bowl. The potter immediately gave him five bowls, all filled with water, and happily offered them to him. After receiving them, the Pratyekabuddha threw the bowls into the air, rose up, and performed eighteen transformations. The potter's wife, as well as those who bought pottery, saw this miraculous transformation and were all overjoyed and immeasurably happy. At that time, the potter was you, the current king. The wife at that time was Lady Shiva-Gusha. The son at that time was Prince Qiaobala. The person who bought pottery at that time was the minister Fu Lukui. The woman who bought pottery was the minister's wife.' The king further asked, 'I don't know if these bowls appeared naturally or where they came from?' The Venerable replied, 'These bowls did not appear naturally, they came from the dragon palace in the Ganges River. How do I know this? In the past, King Rama's uncle, a Brahmin, practiced pure conduct by the Ganges River. At that time, King Rama would send food to his uncle in a precious bowl every day. The Brahmin's custom was not to reuse utensils, so after eating, he would throw the bowl into the Ganges River. A blind dragon collected the precious bowls, filled them with golden millet, and placed them in his palace. The number of bowls thrown away like this gradually increased every day, and thus he obtained five hundred cartloads of bowls.'

---

。盲龍命終，又無兒子賞領此缽，天帝知王往昔施缽因緣，故用遺王。」王聞是語，尋取寶缽，以用作福，廣修佈施，供養三寶，從此因緣，後生善處。

求毗摩天望得大富緣

鬼子母失子緣

天祀主緣

祠樹神緣

婦女厭欲出家緣

不孝子受苦報緣

難陀王與那伽斯那共論緣

不孝婦意欲害姑反殺夫緣

（一〇五）求毗摩天望得大富緣

昔有兄弟二人，家計貧困，兄常日夕，精勤禮拜求毗摩天，望得大富，而遣其弟，耕田種殖。如是求請，經歷多時。時毗摩天，化作其弟，至其兄邊。兄瞋弟言：「何不墾殖？來此何為？」時弟答言：「兄在天寺，晝夜祈請，望得大富；弟於今日，亦欲效兄，齋戒求愿，望獲大富。」兄語弟言：「卿不耕田下於種子，財𥼆豐有，何由可獲？」弟答兄言：「實以種故，而收穫耶？」兄不能報。於是毗摩天，還復天像，而語之言：「今我之力，正可助汝，及於今日，修行佈施，然後可富。而汝往因，不修佈施，故使貧窮。今雖日夜精勤求我富饒財寶，將何可獲？如庵婆羅樹，若於冬時，雖復奉事百千天神欲求于果，果不可得。汝亦如是，先不修因，而於我所，欲求大富，亦不可得；果若熟時，不求自得

現代漢語譯本：盲龍死後，又沒有兒子可以繼承這個缽，天帝知道國王過去施捨缽的因緣，所以用這個缽送給國王。國王聽到這話，立刻取過寶缽，用來行善積福，廣修佈施，供養三寶，從此因緣，後來轉生到好的地方。 求毗摩天希望得到大富的因緣 鬼子母失去孩子的因緣 天祀主因緣 祭祀樹神因緣 婦女厭倦慾望而出家的因緣 不孝順的兒子遭受苦報的因緣 難陀王與那伽斯那共同討論的因緣 不孝順的媳婦想要害婆婆反而殺了丈夫的因緣 （一〇五）求毗摩天希望得到大富的因緣 從前有兄弟二人，家境貧困，哥哥常常早晚，精勤禮拜祈求毗摩天，希望得到大富，而派遣他的弟弟，耕田種地。像這樣祈求，經過了很長時間。當時毗摩天，化作他的弟弟，來到他哥哥身邊。哥哥生氣地對弟弟說：『為什麼不去耕地？來這裡幹什麼？』當時弟弟回答說：『哥哥在天寺，日夜祈求，希望得到大富；弟弟今天，也想效仿哥哥，齋戒祈願，希望獲得大富。』哥哥對弟弟說：『你不耕田播種，財富怎麼會豐厚呢？』弟弟回答哥哥說：『真的是因為播種，才會有收穫嗎？』哥哥不能回答。於是毗摩天，恢復天神的樣子，對他說：『現在我的力量，只能幫助你，在今天，修行佈施，然後才能富裕。而你過去的原因，不修佈施，所以才貧窮。現在即使日夜精勤祈求我賜予財富，又怎麼可能得到呢？就像庵婆羅樹，如果在冬天，即使供奉百千天神想要得到果實，果實也是不可能得到的。你也像這樣，先前不修因，卻在我這裡，想要得到大富，也是不可能得到的；果實如果成熟的時候，不求也會自己得到。』

English version: When the blind dragon died, and there was no son to inherit the bowl, the Heavenly Emperor, knowing the king's past karma of giving bowls, used it to give to the king. Upon hearing this, the king immediately took the precious bowl and used it to do good deeds, extensively practicing charity, and making offerings to the Three Jewels. Because of this karma, he was later reborn in a good place. The cause and condition of seeking wealth from Vimalakirti The cause and condition of Hariti losing her child The cause and condition of the heavenly sacrifice master The cause and condition of worshiping tree spirits The cause and condition of women renouncing worldly desires to become nuns The cause and condition of unfilial sons suffering retribution The cause and condition of King Nanda and Nagasena's discussion The cause and condition of an unfilial wife who intended to harm her mother-in-law but killed her husband instead (105) The cause and condition of seeking wealth from Vimalakirti Once there were two brothers, whose family was poor. The elder brother would diligently pray to Vimalakirti day and night, hoping to become wealthy, while sending his younger brother to till the fields. He prayed like this for a long time. Then, Vimalakirti transformed into his younger brother and came to his elder brother. The elder brother angrily said to his younger brother, 'Why aren't you tilling the fields? What are you doing here?' The younger brother replied, 'Brother is in the heavenly temple, praying day and night, hoping to become wealthy; today, I also want to imitate my brother, fasting and praying, hoping to obtain great wealth.' The elder brother said to his younger brother, 'If you don't till the fields and sow seeds, how can wealth be abundant?' The younger brother replied to his elder brother, 'Is it really because of sowing that there is a harvest?' The elder brother could not answer. Then, Vimalakirti returned to his heavenly form and said to him, 'Now, my power can only help you if you practice charity today, and then you can become wealthy. But your past cause was not practicing charity, which is why you are poor. Now, even if you diligently pray to me day and night for wealth, how can you obtain it? It's like an amra tree; if it's winter, even if you worship hundreds of thousands of gods to get fruit, the fruit cannot be obtained. You are also like this; you did not cultivate the cause before, but you want to obtain great wealth from me, which is also impossible. When the fruit is ripe, it will be obtained without asking.'

---

。」而說偈言：

「福業如果熟，　　不以祠祀得， 人乘持戒車，　　后得至天上， 定智如燈滅，　　得至於無為， 一切由行得，　　求天何所為？」

（一〇六）鬼子母失子緣

鬼子母者，是老鬼神王般阇迦妻，有子一萬，皆有大力士之力。其最小子，字嬪伽羅，此鬼子母兇妖暴虐，殺人兒子，以自啖食。人民患之，仰告世尊。世尊爾時，即取其子嬪伽羅，盛著缽底。時鬼子母，周遍天下，七日之中，推求不得，愁憂懊惱，傳聞他言，云佛世尊，有一切智。即至佛所，問兒所在。時佛答言：「汝有萬子，唯失一子，何故苦惱愁憂而推覓耶？世間人民，或有一子，或五三子，而汝殺害。」鬼子母白佛言：「我今若得嬪伽羅者，終更不殺世人之子。」佛即使鬼子母見嬪伽羅在於缽下，盡其神力，不能得取，還求于佛。佛言：「汝今若能受三歸五戒，盡壽不殺，當還汝子。」鬼子母即如佛敕，受於三歸及以五戒。受持已訖，即還其子。佛言：「汝好持戒，汝是迦葉佛時，羯膩王第七小女，大作功德，以不持戒故，受是鬼形。」

（一〇七）天祀主緣

昔日有一婆羅門，事摩室天，晝夜奉事。天即問言：「汝求何等？」婆羅門言：「我今求作此天祀主。」天言：「彼有群牛，汝問最在前行者。」即如天語，往問彼牛：「汝今何以為苦為樂？」牛即答言：「極為大苦，刺刺兩肋，柴戾脊破，駕挽車載，重無休息

現代漢語譯本：於是說了偈語： 『如果福業成熟，不是通過祭祀可以得到的， 人乘坐持戒的車，之後可以到達天上， 定慧像燈火熄滅，可以到達無為的境界， 一切都是通過修行得到的，求天又有什麼用呢？』

（一〇六）鬼子母失子因緣

鬼子母，是老鬼神王般阇迦的妻子，有一萬個兒子，都有大力士的力量。她最小的兒子，名叫嬪伽羅。這個鬼子母兇殘暴虐，殺害別人的孩子，用來自己吃。人民為此感到痛苦，向上稟告世尊。世尊當時，就取走了她的兒子嬪伽羅，放在缽里。當時鬼子母，跑遍天下，七天之中，尋找不到，愁苦懊惱，聽到別人說，佛世尊，有一切智慧。就到佛那裡，問她的兒子在哪裡。當時佛回答說：『你有一萬個兒子，只失去一個兒子，為什麼如此苦惱憂愁而尋找呢？世間人民，有的只有一個兒子，有的有三五個兒子，而你卻殺害他們。』鬼子母對佛說：『我如果能得到嬪伽羅，以後再也不殺害世人的孩子了。』佛就讓鬼子母看到嬪伽羅在缽下，她用盡神力，也不能拿出來，又來求佛。佛說：『你如果能受三皈五戒，終身不殺生，我就還給你兒子。』鬼子母就按照佛的吩咐，受了三皈和五戒。受持完畢，佛就把她的兒子還給她了。佛說：『你要好好持戒，你是在迦葉佛時，羯膩王的第七個小女兒，做了很多功德，因為不持戒，所以受了鬼的形體。』

（一〇七）天祀主因緣

過去有一個婆羅門，侍奉摩室天，日夜供奉。天就問他說：『你求什麼？』婆羅門說：『我今天求做這個天的祭祀主。』天說：『那裡有一群牛，你問最前面走的那頭牛。』就按照天的話，去問那頭牛：『你現在覺得是苦還是樂？』牛就回答說：『非常痛苦，刺刺兩肋，柴棍打得脊背都破了，駕著車拉著重物，沒有休息。』

English version: Then he spoke in verse: 'If the merit of good deeds is ripe, it is not obtained through sacrifices, People ride the chariot of keeping precepts, and afterwards reach the heavens, The wisdom of meditation is like a lamp extinguished, and one can reach the state of non-action, Everything is obtained through practice, what is the point of seeking heaven?'

(106) The Story of Hariti Losing Her Son

Hariti was the wife of the old ghost king Pancika, and she had ten thousand sons, all with the strength of great warriors. Her youngest son was named Pingala. This Hariti was fierce and cruel, killing other people's children to eat herself. The people suffered from this and reported it to the World Honored One. The World Honored One then took her son Pingala and placed him in his bowl. At that time, Hariti searched all over the world for seven days, but could not find him. She was worried and distressed, and heard others say that the World Honored One Buddha had all wisdom. So she went to the Buddha and asked where her son was. The Buddha replied, 'You have ten thousand sons, and you only lost one son, why are you so worried and distressed and searching? The people of the world, some have only one son, some have three or five sons, and you kill them.' Hariti said to the Buddha, 'If I can get Pingala, I will never kill the children of the world again.' The Buddha then let Hariti see Pingala under the bowl. She used all her divine power, but could not take him out, so she asked the Buddha again. The Buddha said, 'If you can take the Three Refuges and the Five Precepts, and abstain from killing for the rest of your life, I will return your son to you.' Hariti then followed the Buddha's instructions and took the Three Refuges and the Five Precepts. After she had taken them, the Buddha returned her son to her. The Buddha said, 'You must keep the precepts well. You were the seventh youngest daughter of King Karani during the time of the Kashyapa Buddha. You did many good deeds, but because you did not keep the precepts, you received the form of a ghost.'

(107) The Story of the Priest of the Heavenly Sacrifice

In the past, there was a Brahmin who served the god Mahesvara, day and night. The god asked him, 'What do you seek?' The Brahmin said, 'Today I seek to be the priest of this heavenly sacrifice.' The god said, 'There is a herd of cows there, ask the one that walks in front.' So he followed the god's words and asked the cow, 'Do you feel pain or pleasure now?' The cow replied, 'It is extremely painful, the thorns pierce my ribs, the sticks have broken my back, I am pulling heavy loads in a cart, and I have no rest.'

---

。」時復問言：「汝以何緣，受是牛形？」牛答之言：「我是彼天祀主，自恣極意，用天祀物，命終作牛，受是苦惱。」聞是語已，即還天所。天即問言：「汝今欲得作天主不？」婆羅門言：「我睹此事，實不敢作。」天言：「人行善惡，自得其報。」婆羅門悔過，即修諸善。

（一〇八）祀樹神緣

昔有老公，其家巨富，而此老公，思得肉食，詭作方便，指田頭樹，語諸子言：「今我家業，所以諧富，由此樹神恩福故爾，今日汝等！宜可群中取羊以用祭祠。」時諸子等，承父教敕，尋即殺羊禱賽此樹，即于樹下，立天祠舍。其父后時，壽盡命終，行業所追，還生己家羊群之中。時值諸子欲祀樹神，便取一羊，遇得其父，將欲殺之，羊便㖶㖶笑而言曰：「而此樹者，有何神靈？我于往時，為思肉故，妄使汝祀，皆共汝等，同食此肉。今償殃罪，獨先當之。」時有羅漢，遇到乞食，見其亡父受于羊身，即借主人道眼，令自觀察，乃知是父，心懷懊惱，即壞樹神，悔過修福，不復殺生。

（一〇九）婦女厭欲出家緣

昔有一婦女，端政殊妙，于外道法中出家修道。時人問言：「顏貌如是，應當在俗，何故出家？」女人答言：「如我今日，非不端政，但以小來厭惡淫慾，今故出家。我在家時，以端政故，早蒙分處，早生男兒，兒遂長大，端政無比，轉覺羸損，如似病者。我即問兒病之由狀，兒不肯道，為問不止，兒不獲已，而語母言：『我正不道，恐命不全；正欲具道，無顏之甚

現代漢語譯本：當時，婆羅門又問牛說：『你因為什麼緣故，受這牛的形體？』牛回答說：『我是以前祭祀天神的主祭人，放縱自己的慾望，用祭祀天神的物品，死後就變成了牛，遭受這樣的痛苦。』聽到這些話后，婆羅門就回到天神那裡。天神就問他說：『你現在想當天神的主人嗎？』婆羅門說：『我看到這件事，實在不敢當。』天神說：『人行善或作惡，自己會得到相應的報應。』婆羅門後悔自己的過錯，就開始修行各種善事。 現代漢語譯本：從前有個老翁，家裡非常富有，但這個老翁想吃肉，就用詭計，指著田邊的樹，對他的兒子們說：『我們家業之所以能如此富裕，都是因為這樹神的恩賜，今天你們應該從羊群中取羊來祭祀它。』當時，兒子們聽從父親的教誨，立刻就殺了羊來祭祀這棵樹，並在樹下建立了祭祀天神的祠堂。後來，老翁壽命到了，命終后，因為他所造的業力，又轉生到自己家的羊群中。當時，正趕上兒子們要祭祀樹神，就抓了一隻羊，正好抓到他父親轉生的那隻，正要殺它的時候，羊就『咩咩』地笑著說：『這棵樹有什麼神靈？我以前爲了想吃肉，就胡亂讓你們祭祀，和你們一起吃這些肉。現在要償還罪業，我卻要先受報應。』當時，有個羅漢，遇到來乞食，看到他死去的父親轉生為羊，就借給主人道眼，讓他自己觀察，才知道那是他的父親，心中懊惱，就毀壞了樹神，懺悔過錯，修行福德，不再殺生。 現代漢語譯本：從前有個婦女，容貌端莊美麗，在外道法中出家修行。當時有人問她說：『你容貌如此美麗，應該在俗世生活，為什麼出家呢？』女人回答說：『我今天雖然容貌美麗，但從小就厭惡淫慾，所以現在出家。我在家的時候，因為容貌美麗，很早就被安排婚配，早早生了兒子，兒子長大后，容貌也無比端正，我反而覺得身體虛弱，好像生病了一樣。我就問兒子生病的原因，兒子不肯說，我問個不停，兒子不得已，就對母親說：『我正是不想說，恐怕性命不保；如果一定要說，實在太沒臉面了。』

English version: Then the Brahmin asked the ox again, 'For what reason did you receive this ox form?' The ox replied, 'I was the chief sacrificer of the heavenly gods before, indulging my desires and using the offerings to the heavenly gods. After death, I became an ox and suffered such pain.' After hearing these words, the Brahmin returned to the heavenly gods. The heavenly gods asked him, 'Do you now want to be the master of the heavenly gods?' The Brahmin said, 'Having seen this, I really dare not.' The heavenly gods said, 'People who do good or evil will receive their corresponding retribution.' The Brahmin regretted his mistakes and began to cultivate various good deeds. English version: Once upon a time, there was an old man whose family was very wealthy. But this old man wanted to eat meat, so he used a trick. He pointed to a tree at the edge of the field and said to his sons, 'The reason our family business is so prosperous is because of the blessings of this tree god. Today, you should take a sheep from the flock to sacrifice to it.' At that time, the sons followed their father's instructions and immediately killed a sheep to sacrifice to the tree, and they built a shrine to the heavenly gods under the tree. Later, when the old man's life came to an end, he was reborn into his own family's flock of sheep due to the karma he had created. At that time, it happened that the sons were going to sacrifice to the tree god, so they caught a sheep, and it happened to be the one into which their father had been reborn. Just as they were about to kill it, the sheep laughed 'baa baa' and said, 'What kind of spirit does this tree have? I used to want to eat meat, so I made you sacrifice to it randomly, and I ate this meat with you. Now I have to repay the karmic debt, and I have to suffer the retribution first.' At that time, a Lohan, who had come to beg for food, saw that his deceased father had been reborn as a sheep. He lent the master his divine eye, so that he could observe for himself. Only then did he realize that it was his father. He was filled with remorse, so he destroyed the tree god, repented of his mistakes, cultivated blessings, and no longer killed living beings. English version: Once upon a time, there was a woman who was dignified and beautiful. She left home to practice in an externalist religion. At that time, people asked her, 'Your appearance is so beautiful, you should live in the secular world, why did you leave home?' The woman replied, 'Although I am beautiful today, I have disliked lust since I was young, so I have now left home. When I was at home, because of my beauty, I was arranged to marry early, and I gave birth to a son early. After my son grew up, his appearance was also incomparably handsome, but I felt weak, as if I were sick. I asked my son the reason for his illness, but he refused to say. I kept asking, and he had no choice but to say to his mother, 'I don't want to say it, because I'm afraid I'll lose my life; if I have to say it, I'll be too ashamed.'

---

。』即語母言：『我欲得母以私情慾，以不得故，是以病耳。』母即語言：『自古以來，何有此事？』復自念言：『我若不從，兒或能死，今寧違理，以存兒命。』即便喚兒，欲從兒意。兒將上床，地即劈裂，我子即時生身陷入，我即驚怖，以手挽兒，捉得兒發。而我兒發，今日猶故在我懷中。感切是事，是故出家。」

（一一〇）不孝子受苦報緣

昔迦默國，鳩陀扇村中，有一老母，唯有一子。其子勃逆，不修仁孝，以瞋母故，舉手向母，適打一下，即日出行。遇逢于賊，斬其一臂，不孝之罪，尋即現報，苦痛如是，后地獄苦，不可稱計。◎

（一一一）◎難陀王與那伽斯那共論緣

昔難陀王，聰明博通，事無不練，以己所知謂無酬敵，因問群臣：「頗有智慧聰辯之人，諮詢疑事，能對我不？」時有一臣，家先供養一老比丘，履行清凈，然不廣學，即談于王。王問之言：「夫得道者，為在家得，為出家得乎？」時老比丘，即答之曰：「二俱得道。」王復問言：「若二俱得，何用出家？」彼老比丘，即便默然，不知何對。時難陀王，轉復憍慢。時諸臣等，即白王言：「那伽斯那，聰慧絕倫，今在山中。」王于爾時，欲試之故，即遣使人，赍一瓶酥，湛然盈滿，王意以為我智滿足，誰復有能加益於我？那伽斯那，獲其酥已，即解其意，于弟子中，撿針五百，用刺酥中，酥亦不溢，尋遣歸王。王既獲已，即知其意，尋遣使請。那伽斯那，即赴王命

現代漢語譯本：『即』是母親的語言：『我想要滿足兒子以私慾，因為不能滿足，所以他才生病。』母親接著說：『自古以來，哪有這樣的事？』又自己想：『我若不順從他，兒子可能會死，現在寧可違背常理，也要保全兒子的性命。』就叫來兒子，想要順從他的意思。兒子剛要上床，地面就裂開了，我的兒子立刻連同身體陷了下去，我驚恐萬分，用手去拉兒子，抓住了他的頭髮。而我兒子的頭髮，今天還留在我的懷中。感念這件事的悲切，所以出家。』 現代漢語譯本：（一一〇）不孝子受苦報的因緣 現代漢語譯本：從前在迦默國，鳩陀扇村中，有一位老母親，只有一個兒子。這個兒子忤逆不孝，因為嗔恨母親，舉手打了母親一下，當天就出門了。遇到了強盜，被砍斷了一條手臂，不孝的罪過，立刻就顯現了報應，痛苦如此，以後的地獄之苦，更是無法計算。 現代漢語譯本：（一一一）難陀王與那伽斯那辯論的因緣 現代漢語譯本：從前難陀王，聰明博學，事事精通，認為自己所知無人能及，就問群臣：『有沒有智慧聰敏的人，可以諮詢疑難之事，能回答我？』當時有一位大臣，家裡先前供養一位老比丘，修行清凈，但不廣學，就告訴了國王。國王問他說：『得道的人，是在家得道，還是出家得道呢？』老比丘回答說：『兩者都可以得道。』國王又問：『如果兩者都可以得道，那為什麼要出家呢？』那位老比丘，就沉默不語，不知道如何回答。當時難陀王，更加驕傲自滿。當時各位大臣，就告訴國王說：『那伽斯那，聰明絕頂，現在在山中。』國王當時，想要試探他，就派使者，送去一瓶滿滿的酥油，國王認為自己的智慧已經足夠，誰還能增加我的智慧呢？那伽斯那，得到酥油后，就明白了國王的意思，在弟子中，挑選了五百根針，插在酥油中，酥油也沒有溢出來，就派人送回給國王。國王得到后，就明白了那伽斯那的意思，就派使者去請他。那伽斯那，就應召前往。

English version: 'That is, the mother's words: 'I wanted to satisfy my son's private desires, but because I couldn't, he became ill.' The mother then said, 'Since ancient times, has there ever been such a thing?' She then thought to herself, 'If I don't obey him, my son might die. Now, I would rather go against reason to save my son's life.' She then called her son, wanting to comply with his wishes. As soon as her son was about to get into bed, the ground split open, and my son immediately fell in with his body. I was terrified and reached out to pull my son, grabbing his hair. And my son's hair is still in my bosom today. Feeling the poignancy of this event, I have therefore left home.' English version: (110) The Cause of Suffering for an Unfilial Son English version: In the past, in the country of Kamar, in the village of Kudashan, there was an old mother who had only one son. This son was rebellious and unfilial. Because he was angry with his mother, he raised his hand and struck her once. That very day, he went out. He encountered robbers and had one of his arms cut off. The sin of unfilial piety immediately manifested as retribution. The suffering was such that the suffering of hell to come is beyond measure. English version: (111) The Cause of King Nanda's Debate with Nagasena English version: In the past, King Nanda was intelligent and learned, proficient in all matters. He thought that no one could match his knowledge, so he asked his ministers, 'Is there anyone who is wise and intelligent, who can answer my questions and resolve my doubts?' At that time, there was a minister whose family had previously supported an old monk who practiced pure conduct but was not widely learned. He told the king about him. The king asked him, 'Do those who attain enlightenment do so as laypeople or as monks?' The old monk replied, 'Both can attain enlightenment.' The king then asked, 'If both can attain enlightenment, then why become a monk?' The old monk was silent and did not know how to answer. At that time, King Nanda became even more arrogant and complacent. Then the ministers told the king, 'Nagasena is exceptionally intelligent and is now in the mountains.' At that time, the king, wanting to test him, sent a messenger with a jar full of ghee. The king thought that his wisdom was already sufficient, and who could add to it? Nagasena, after receiving the ghee, understood the king's intention. Among his disciples, he selected five hundred needles and inserted them into the ghee. The ghee did not overflow. He then sent it back to the king. After receiving it, the king understood Nagasena's meaning and sent a messenger to invite him. Nagasena then went to the king's palace.

---

。那伽斯那身體長大，將諸徒眾，在中特出，王心驕豪，詭因遊獵，路次相逢，見其姝長，即自搖指異道而去，竟不共語，默欲非之，一切長者，都無所知。時那伽斯那，尋以己指，而自指胸言：「而我獨知。」難陀王將延入宮，即鑿小屋，戶極令卑下，望使斯那曲躬向伏，然此斯那知欲陷己，即自卻入，不受其屈。時難陀王，即設飲食，與粗食數種食，食五三匙，便言己足。后與細美，方乃復食，王復問言：「向云己足，何故今者猶故復食？」斯那答言：「我向足粗，未足於細。」即語王言：「今者王殿上，可盡集人令滿其上。」尋即喚人充塞遍滿，更無容處。王在後來，將欲上殿，諸人畏故，盡皆懾伏，其中轉寬，乃容多人。斯那爾時即語王言：「粗飯如民，細者如王，民見於王，誰不避路？」王復問言：「出家在家，何者得道？」斯那答言：「二俱得道。」王復問言：「若俱得道，何必出家？」斯那答言：「譬如去此三千餘里，若遣少健，乘馬赍糧，捉于器仗，得速達不？」王答言：「得。」斯那復言：「若遣老人，乘于瘦馬，復無糧食，為可達不？」王言：「縱令赍糧，由恐不達，況無糧也？」斯那言：「出家得道，喻如少壯，在家得道，如彼老人。」王復問言：「今我欲問身中之事，我為常無常，隨我意答。」斯那返問：「如王宮中，有庵婆羅樹上果，為甜為醋？」王言：「如我宮中，都無此樹，云何問我果之甜醋？」斯那言：「我今亦爾

那伽斯那身體長大，在所有弟子中顯得特別突出，國王內心驕傲自大，就假借遊獵，在路上相遇，看到他相貌英俊，就故意搖手指著其他方向走開，竟然不和他說話，心裡暗自想貶低他，所有長者都不知道這件事。當時那伽斯那，就用自己的手指，指著自己的胸口說：『只有我知道。』難陀王想請他進宮，就挖了一個小房子，門做得非常低矮，希望那伽斯那彎腰屈服，然而那伽斯那知道他想陷害自己，就自己退了進去，不接受他的屈辱。當時難陀王，就擺設飲食，給他幾種粗糙的食物，他吃了五三勺，就說自己飽了。後來給他精美的食物，他才又吃起來，國王又問他說：『剛才說自己飽了，為什麼現在又吃？』那伽斯那回答說：『我剛才飽的是粗食，還沒飽精美的食物。』就對國王說：『現在國王的殿堂上，可以儘量召集人來坐滿。』隨即就叫人來，把殿堂塞得滿滿的，再也沒有空隙。國王在後面，想要上殿，眾人因為害怕，都嚇得趴下，其中就空出很多地方，才容納了更多的人。那伽斯那當時就對國王說：『粗飯就像百姓，精美的食物就像國王，百姓見到國王，誰不讓路呢？』國王又問說：『出家和在家，哪種能得道？』那伽斯那回答說：『兩種都能得道。』國王又問說：『如果都能得道，為什麼一定要出家？』那伽斯那回答說：『比如從這裡去三千多里遠的地方，如果派一個年輕力壯的人，騎著馬帶著糧食，拿著武器，能很快到達嗎？』國王回答說：『能。』那伽斯那又說：『如果派一個老人，騎著瘦馬，又沒有糧食，能到達嗎？』國王說：『即使帶著糧食，恐怕也到不了，何況沒有糧食呢？』那伽斯那說：『出家得道，就像年輕人，在家得道，就像那個老人。』國王又問說：『現在我想問你關於自身的事情，我是常還是無常，你隨便回答。』那伽斯那反問說：『如果國王的宮中，有庵婆羅樹上的果子，是甜的還是酸的？』國王說：『我的宮中，根本沒有這種樹，怎麼問我果子的甜酸？』那伽斯那說：『我現在也是這樣。』

Nagasena grew in stature and stood out among all the disciples. The king, arrogant in his heart, feigned a hunting trip. On the road, he encountered Nagasena and, seeing his handsome appearance, deliberately pointed in another direction and walked away, not speaking to him at all. He secretly intended to belittle him, but all the elders were unaware of this. At that time, Nagasena pointed to his own chest with his finger and said, 'Only I know.' King Nanda wanted to invite him into the palace, so he had a small house dug with a very low door, hoping that Nagasena would bow down in submission. However, Nagasena knew that he was trying to trap him, so he retreated inside without accepting the humiliation. Then, King Nanda set out food, giving him several kinds of coarse food. After eating three or five spoonfuls, he said he was full. Later, he was given fine food, and he ate again. The king asked, 'You said you were full earlier, why are you eating again now?' Nagasena replied, 'I was full of the coarse food, but not yet of the fine food.' He then said to the king, 'Now, in the king's hall, you can gather as many people as possible to fill it up.' Immediately, people were called, and the hall was packed full, with no space left. The king, coming from behind, wanted to enter the hall. The people, out of fear, all prostrated themselves, creating a lot of space, which then accommodated more people. Nagasena then said to the king, 'Coarse food is like the common people, and fine food is like the king. When the common people see the king, who wouldn't make way?' The king then asked, 'Which is more likely to attain enlightenment, those who are ordained or those who are householders?' Nagasena replied, 'Both can attain enlightenment.' The king asked again, 'If both can attain enlightenment, why is it necessary to be ordained?' Nagasena replied, 'For example, if you were to travel three thousand miles from here, if you sent a young and strong person, riding a horse with provisions and weapons, would they arrive quickly?' The king replied, 'Yes.' Nagasena then said, 'If you sent an old man, riding a thin horse, without provisions, would they arrive?' The king said, 'Even with provisions, they might not arrive, let alone without them?' Nagasena said, 'Attaining enlightenment through ordination is like the young person, while attaining enlightenment as a householder is like the old man.' The king then asked, 'Now I want to ask you about my own nature. Am I permanent or impermanent? Answer as you wish.' Nagasena asked in return, 'If there were mangoes on a mango tree in the king's palace, would they be sweet or sour?' The king said, 'There is no such tree in my palace, how can you ask me about the sweetness or sourness of the fruit?' Nagasena said, 'It is the same with me now.'

---

。一切五陰，既自無我，云何問我常以無常？」時王復問：「一切地獄，刀劍解形，分散處處，其命猶存，實有此不？」斯那答言：「譬如女人，啖食餅肉瓜菜，飲食悉皆消化。至於懷妊，歌羅羅時，猶如微塵，云何轉大而不消化？」王言：「此是業力。」斯那答言：「彼地獄中，亦是業力，命根得存。」王復問言：「日之在上，其體是一，何以夏時極熱，冬時極寒，夏則日長，冬則日短？」斯那答言：「須彌山有上下道，日于夏時，行於上道，路遠行遲，照于金山，是故長而暑熱。日于冬時，行於下道，路近行速，照大海水，是故短而極寒。」

（一一二）不孝婦欲害其姑反殺其夫緣

昔有一婦，稟性佷戾，不順禮度，每所云為，常與姑反，得姑瞋責，恒懷不分。瞋心轉盛，規欲殺姑，後作方計，教其夫主，自殺其母。其夫愚癡，即用婦語，便將其母，至曠野中，縛結手足，將欲加害。罪逆之甚，感徹上天，雲霧四合，為下霹靂，霹殺其兒。母即還家，其婦開門，謂是夫主，問言：「殺未？」姑答：「已殺。」至於明日，方知夫死。不孝之罪，現報如是，后入地獄，受苦無量。

波羅奈王聞冢間喚緣

老比丘得四果緣

女人至誠得道果緣

（一一三）波羅奈王聞冢間喚緣

凡一切法，于可求處，若以方便，可得；若不可求，雖欲強得，都不可獲。譬如壓沙責油、攢冰求酥，既不可得，徒自勞苦。如昔波羅奈國，有王名梵譽，常于夜半，聞冢間喚聲，喚言：「咄王咄王

現代漢語譯本：『一切五蘊既然都是無我的，為何要問我常與無常呢？』當時國王又問：『一切地獄中，刀劍肢解身體，分散各處，他們的生命仍然存在，這是否真實？』斯那回答說：『譬如女人，吃下餅、肉、瓜、菜，食物全部消化。等到懷孕，歌羅羅時期，就像微塵一樣，為何會變大而不被消化呢？』國王說：『這是業力的作用。』斯那回答說：『那些地獄中，也是業力的作用，所以命根得以儲存。』國王又問：『太陽在天上，它的本體是一個，為何夏天極熱，冬天極寒，夏天白天長，冬天白天短呢？』斯那回答說：『須彌山有上下兩條道路，太陽在夏天，執行在上道，路程遠，執行緩慢，照耀金山，所以白天長而炎熱。太陽在冬天，執行在下道，路程近，執行快速，照耀大海水，所以白天短而極寒。』 現代漢語譯本：從前有一個婦人，天性兇狠乖戾，不遵守禮法，她所做的事情，總是和婆婆作對，受到婆婆的責罵，心中總是懷恨在心。怨恨之心越來越強烈，就計劃要殺害婆婆，後來想出一個辦法，教唆她的丈夫，讓他去殺自己的母親。她的丈夫愚蠢無知，就聽從了妻子的話，把他的母親帶到曠野之中，捆綁住手腳，想要加害於她。這種罪逆的行為，感動了上天，烏雲聚集，降下霹靂，把她的兒子劈死了。母親就回到家中，那個婦人打開門，以為是她的丈夫，就問：『殺了嗎？』婆婆回答說：『已經殺了。』到了第二天，才知道是丈夫死了。不孝的罪過，現世就得到了報應，死後還要墮入地獄，遭受無量的痛苦。 現代漢語譯本：波羅奈國王聽到墳墓間呼喚的因緣 現代漢語譯本：老比丘得到四果的因緣 現代漢語譯本：女人至誠得到道果的因緣 現代漢語譯本：波羅奈國王聽到墳墓間呼喚的因緣 現代漢語譯本：凡是一切事物，在可以求得的地方，如果用方便的方法，就可以得到；如果不能求得，即使想要強行得到，也是不可能的。譬如壓榨沙子來獲取油，鉆冰來獲取酥油，既然不可能得到，只是徒勞地自討苦吃。就像從前波羅奈國，有一位國王名叫梵譽，經常在半夜，聽到墳墓間傳來呼喚的聲音，呼喚說：『喂，國王，喂，國王！』

English version: 'Since all five aggregates are without self, why do you ask me about permanence and impermanence?' Then the king asked again, 'In all hells, bodies are dismembered by swords and scattered everywhere, yet their lives still exist. Is this true?' Sn replied, 'For example, when a woman eats cakes, meat, melons, and vegetables, all the food is digested. When she becomes pregnant, during the kalala stage, it's like a tiny dust particle. How does it grow large without being digested?' The king said, 'This is the power of karma.' Sn replied, 'In those hells, it is also the power of karma that allows the life force to remain.' The king asked again, 'The sun is in the sky, and its essence is one. Why is it extremely hot in summer and extremely cold in winter? Why are the days long in summer and short in winter?' Sn replied, 'Mount Sumeru has upper and lower paths. In summer, the sun travels on the upper path, which is far and slow, shining on the golden mountains, so the days are long and hot. In winter, the sun travels on the lower path, which is near and fast, shining on the great ocean, so the days are short and extremely cold.' English version: Once there was a woman, by nature fierce and unruly, who did not follow the rules of propriety. Whatever she did, she always opposed her mother-in-law. When scolded by her mother-in-law, she always held resentment in her heart. Her resentment grew stronger, and she planned to kill her mother-in-law. Later, she devised a plan to instruct her husband to kill his own mother. Her husband, foolish and ignorant, listened to his wife's words and took his mother to the wilderness, bound her hands and feet, and intended to harm her. This sinful act moved the heavens, and dark clouds gathered, and lightning struck, killing her son. The mother returned home, and the woman opened the door, thinking it was her husband, and asked, 'Did you kill her?' The mother-in-law replied, 'I have killed her.' The next day, she realized that her husband had died. The sin of unfilial piety is repaid in this life, and after death, one will fall into hell and suffer immeasurable pain. English version: The story of King Benares hearing a call from the graveyard English version: The story of an old monk attaining the four fruits English version: The story of a woman sincerely attaining the fruit of the path English version: The story of King Benares hearing a call from the graveyard English version: In all things, if they can be sought, they can be obtained through skillful means. If they cannot be sought, even if one tries to force it, it is impossible to obtain. For example, trying to extract oil from sand or butter from ice is impossible and only leads to futile labor. In the past, in the kingdom of Benares, there was a king named Brahma-yasha, who often heard a call from the graveyard in the middle of the night, saying, 'Hey, king, hey, king!'

---

。」如是一夜，三聞其聲。王聞異聲情甚驚怕，音聲不絕，經歷多時。王集諸婆羅門太史相師，而與議言：「我常于夜，耳聞冢間喚我之聲，我常恐懼，怖不敢應。」諸人答言：「彼冢墓間，必有妖物，作此音聲，今宜遣使有膽勇者詣冢往看。」王即募人：「若有夜能至冢間者，吾當賞賜五百金錢。」時有一人，煢獨無父，家甚貧寒，有大膽力，即便應募。身著鉀胄，手捉刀杖，夜至冢間聞喚王聲，即便㖑言：「叱！汝是誰？」答言：「我是貝耳伏藏。」語募人言：「汝健丈夫，我于夜常喚彼王，彼王若當應和於我，我欲往至其庫藏中。然彼王怯，未曾應我，而我今者，將從有七，明日清晨，當至汝家。」募人問言：「明日來時，我當以何事共相承迎？」貝耳答言：「汝但灑掃舍內，除去糞穢，香華嚴飾，極令清凈，蒲桃麨漿酥乳之糜，各盛八器，有八道人，當以杖打上座頭，語言入角，如是次第，盡驅入角。」募人知已，即便還家。從王請取五百金錢，用俟供設。王問之言：「彼音聲者，為是何物？」募人詭答言是鬼魅。受募之人，聞貝耳言，私懷歡喜，請剃髮師，以自莊嚴。至明日已，供裝置具，有八道人，來就其食。飲食既訖，打上座頭，驅令入角，即變作金錢一㼜，以次驅入，作金八㼜。時剃髮師，在門孔中，見其得寶，默自念言：「我解此法，試效為之。」便於后時，備具如前，請八道人，設食已訖，閉門遮戶，打上座頭，望同前者獲珍寶聚

就這樣過了一夜，（國王）三次聽到那個聲音。國王聽到這奇怪的聲音，非常驚恐害怕，那聲音不停地傳來，持續了很久。國王召集了婆羅門、太史和相師，和他們商議說：『我經常在夜裡，聽到墳墓間有呼喚我的聲音，我常常感到恐懼，害怕得不敢迴應。』眾人回答說：『那墳墓之間，一定有妖怪，發出這種聲音，現在應該派遣一個膽大勇敢的人到墳墓去看看。』國王就招募人說：『如果有人晚上能到墳墓去，我將賞賜他五百金錢。』當時有一個人，孤身一人沒有父親，家裡非常貧寒，但膽子很大，就應募了。他身穿鎧甲，手拿刀杖，晚上到了墳墓間，聽到呼喚國王的聲音，就大聲呵斥說：『喂！你是誰？』（那聲音）回答說：『我是貝耳伏藏。』告訴應募的人說：『你是個健壯的男子，我晚上經常呼喚那個國王，如果那個國王能迴應我，我就要到他的庫房裡去。然而那個國王膽怯，從來沒有迴應我，而我今天，將帶著七個（同伴），明天清晨，將到你家。』應募的人問道：『明天來的時候，我應該用什麼來迎接你呢？』貝耳回答說：『你只要打掃屋子，清除糞便污穢，用香和花裝飾，使它非常乾淨，準備好葡萄漿、麥粉漿和酥油牛奶粥，每樣盛八份，有八個道人，（你）要用杖打上座的頭，說『入角』，像這樣依次進行，全部驅趕入角。』應募的人知道了，就回家了。從國王那裡領取了五百金錢，用來準備供奉。國王問他說：『那個聲音，是什麼東西？』應募的人謊稱是鬼怪。應募的人，聽到貝耳的話，心裡暗自高興，請來剃頭匠，把自己打扮一番。到了第二天，供奉的物品準備好了，有八個道人，來這裡吃飯。吃完飯後，（應募的人）打上座的頭，驅趕他入角，立刻變成了一罐金錢，依次驅趕入角，變成了八罐金子。當時剃頭匠，在門縫裡，看到他得到了寶物，默默地想：『我懂得這個方法，試試效仿一下。』於是在之後，準備好和之前一樣的物品，請來八個道人，設宴款待完畢，關上門窗，打上座的頭，希望像之前那樣獲得珍寶。

Thus passed one night, and (the king) heard the sound three times. The king, hearing this strange sound, was very alarmed and frightened. The sound continued incessantly for a long time. The king gathered the Brahmins, the grand historian, and the diviners, and consulted with them, saying, 'I often hear a voice calling me from the tombs at night, and I am always afraid, so frightened that I dare not respond.' The people replied, 'There must be a demon in the tombs, making this sound. Now, it is appropriate to send a brave and courageous person to go and see.' The king then recruited someone, saying, 'If anyone can go to the tombs at night, I will reward them with five hundred gold coins.' At that time, there was a man, alone without a father, whose family was very poor, but he was very brave, so he volunteered. He put on armor, took up a sword and staff, and went to the tombs at night. He heard the voice calling the king, and he shouted, 'Hey! Who are you?' (The voice) replied, 'I am the hidden treasure of Beryl.' It told the volunteer, 'You are a strong man. I often call that king at night. If that king would respond to me, I would go to his treasury. However, that king is timid and has never responded to me. But today, I will come with seven (companions), and tomorrow morning, I will go to your house.' The volunteer asked, 'When you come tomorrow, how should I welcome you?' Beryl replied, 'You only need to sweep the house, remove the filth and dirt, decorate it with incense and flowers, making it very clean. Prepare grape juice, barley flour porridge, and ghee milk porridge, eight portions of each. There will be eight Taoist priests, (you) must strike the head of the one in the highest seat with a staff, saying 'Enter the corner,' and proceed in this order, driving them all into the corner.' The volunteer understood and went home. He took five hundred gold coins from the king to prepare the offerings. The king asked him, 'What is that sound?' The volunteer lied and said it was a ghost. The volunteer, hearing Beryl's words, was secretly delighted. He asked a barber to come and groom him. The next day, the offerings were prepared, and eight Taoist priests came to eat. After the meal, (the volunteer) struck the head of the one in the highest seat, driving him into the corner, and he immediately turned into a jar of gold coins. He drove them into the corner one by one, and they turned into eight jars of gold. At that time, the barber, looking through the crack in the door, saw that he had obtained treasures, and thought to himself, 'I know this method, I will try to imitate it.' So later, he prepared the same items as before, invited eight Taoist priests, and after the feast, he closed the doors and windows, struck the head of the one in the highest seat, hoping to obtain treasures like before.

---

。然此道人，頭破血瀝，玷汙床座，驅令入角，得急失糞。次第七人，皆被打棒，宛轉于地，中有一人氣力盛壯，即時掣手，突出至外，揚聲大叫云：「某主人，欲害我等。」時彼國王，遣人往視，即捉主人，具問事狀。時剃髮師，具以上事，而白于王。王尋遣人，到募人舍，看其金寶，正欲稅奪，化為毒蛇，變為火聚。王即語言：「此是汝福。」世間凡愚，亦復如是，具有精進，受持八戒，獲善果報，漸行八正，得無漏果。便欲效他，受持八戒，內無誠信，悕求利樂，既無善果，反獲殃咎，如彼愚人，等無差別。

（一一四）老比丘得四果緣

佛法寬廣，濟度無涯，至心求道，無不獲果，乃至戲笑，福不唐捐。如往昔時，有老比丘，年已朽邁，神情昏塞，見諸年少比丘，種種說法，聞說四果，心生羨尚，語少比丘言：「汝等聰慧，愿以四果，以用與我。」諸年少比丘，嗤而語言：「我有四果，須得好食然後相與。」時老比丘，聞其此語，歡喜發中，即解欽婆，用貿所須，尋即施設種種肴膳，請少比丘，求乞四果。諸少比丘，食其食已，更相指麾，弄老比丘語言：「大德！汝在此舍一角頭坐，當與爾果。」時老比丘聞已歡喜，如語而坐。諸少比丘，即以皮鞠，打其頭上，而語之言：「此是須陀洹果。」老比丘聞已，繫念不散，即獲初果。諸少比丘，復弄之言：「向爾雖得須陀洹果，然其故有七生七死，更移一角，次當與爾斯陀含果。」時老比丘，獲初果故，心轉增進，即復移坐

現代漢語譯本：話說這個道人，頭破血流，血跡玷汙了床鋪，被驅趕到角落裡，急迫之下失禁排泄。接著的七個人，都被棍棒毆打，在地上翻滾。其中有一個人身強力壯，立刻掙脫束縛，衝到外面，大聲呼喊說：『我的主人想要害我們！』當時國王派人前去檢視，當場抓住了主人，詳細詢問事情的經過。剃頭匠把以上的事情，都向國王稟告了。國王隨即派人到招募工人的住所，檢視他們的金銀財寶，正要徵收掠奪時，那些財寶卻化為毒蛇，又變成火堆。國王就說：『這是你們的福報啊。』世間的凡夫俗子，也像這樣，本來具有精進之心，受持八戒，獲得了善的果報，逐漸修行八正道，可以得到無漏的果位。卻想要效仿他人，受持八戒，內心卻沒有誠信，只貪圖利益和快樂，這樣既沒有善的果報，反而會招致災禍，就像那些愚人一樣，沒有任何差別。 現代漢語譯本：佛法寬廣無邊，救度眾生沒有窮盡，只要真心求道，沒有不獲得果位的，甚至戲笑之舉，福報也不會白白浪費。就像過去的時候，有一位年老比丘，年紀已經老邁，神情昏聵，看到年輕的比丘們，在各種場合說法，聽到他們說四果，心中非常羨慕，就對年輕的比丘們說：『你們聰明智慧，希望把四果，分給我一些。』那些年輕的比丘，嗤笑地說：『我們有四果，需要有好吃的食物，然後才能給你。』當時老比丘，聽到這話，心中歡喜，立刻解下自己的欽婆，用來換取所需的食物，隨即準備了各種美味佳餚，請年輕的比丘們，乞求四果。那些年輕的比丘，吃完食物后，互相使眼色，戲弄老比丘說：『大德！你在這個房間的角落裡坐下，就給你果位。』當時老比丘聽了，非常高興，就按照他們說的坐下。那些年輕的比丘，就用皮球，打他的頭，並對他說：『這是須陀洹果。』老比丘聽了，心念專注不散，立刻獲得了初果。那些年輕的比丘，又戲弄他說：『你雖然得到了須陀洹果，但是仍然有七生七死，再換一個角落，接下來給你斯陀含果。』當時老比丘，因為獲得了初果，心境更加精進，就又換了一個位置坐下。

English version: Then this Taoist, his head broken and bleeding, the blood staining the bed, was driven into a corner, and in his urgency, he lost control of his bowels. The next seven people were all beaten with sticks, rolling on the ground. One of them, strong and vigorous, immediately broke free, rushed outside, and shouted loudly, 'My master wants to harm us!' At that time, the king sent people to investigate, and they immediately arrested the master and questioned him about the situation. The barber reported all the above matters to the king. The king then sent people to the hired workers' residence to look at their gold and treasures. Just as they were about to seize them, the treasures turned into poisonous snakes and then into piles of fire. The king then said, 'This is your blessing.' The ordinary people of the world are also like this. They may have diligence, observe the eight precepts, and receive good rewards, gradually practicing the Eightfold Path, and attain the fruit of non-outflow. But they want to imitate others, observing the eight precepts, yet they lack sincerity in their hearts, only seeking profit and pleasure. Thus, they receive no good rewards, but instead incur misfortune, just like those foolish people, with no difference. English version: The Buddha's teachings are vast and boundless, saving sentient beings without end. If one sincerely seeks the Way, there is no one who will not attain the fruit, and even in jest, blessings are not wasted. As in the past, there was an old monk, aged and senile, his mind clouded. Seeing the young monks giving various teachings, and hearing them speak of the four fruits, he was filled with envy. He said to the young monks, 'You are wise and intelligent, I wish you would share some of the four fruits with me.' The young monks scoffed and said, 'We have the four fruits, but we need good food before we can give them to you.' At that time, the old monk, hearing these words, was overjoyed. He immediately took off his robe and used it to trade for the necessary food. He then prepared various delicacies and invited the young monks, begging for the four fruits. After the young monks had eaten, they exchanged glances and teased the old monk, saying, 'Venerable one! Sit in the corner of this room, and we will give you the fruit.' The old monk, hearing this, was very happy and sat down as they had instructed. The young monks then used a leather ball to hit him on the head, saying, 'This is the Srotapanna fruit.' The old monk, hearing this, focused his mind without distraction, and immediately attained the first fruit. The young monks then teased him again, saying, 'Although you have attained the Srotapanna fruit, you still have seven births and seven deaths. Move to another corner, and next we will give you the Sakrdagamin fruit.' At that time, the old monk, having attained the first fruit, his mind became even more diligent, and he moved to another position.

---

。諸少比丘，復以鞠打頭，而語之言：「與爾二果。」時老比丘，益加專念，即證二果。諸少比丘，復弄之言：「汝今已得斯陀含果，猶有往來生死之難，汝更移坐，我當與爾阿那含果。」時老比丘，如言移坐，諸少比丘，復以鞠打，而語之言：「我今與爾第三之果。」時老比丘，聞已歡喜，倍加至心，即時復證阿那含果。諸少比丘，復弄之言：「汝今已得不還之果，然故於色無色界，受有漏身，無常遷壞，唸唸是苦，汝更移坐，次當與爾阿羅漢果。」時老比丘，如語移坐，諸少比丘，復以皮鞠，撩打其頭，而語之言：「我今與爾彼第四果。」時老比丘，一心思惟，即證羅漢。得四果已，甚大歡喜，設諸肴膳種種香花，請少比丘，報其恩德，與少比丘共論道品無漏功德。諸少比丘，發言滯塞。時老比丘，方語之言：「我已證得羅漢果已。」諸少比丘，聞其此言，咸皆謝悔先戲弄罪。是故行人，宜應念善，乃至戲弄，猶獲實報，況至心也。

（一一五）女人至誠得道果緣

若人求道，要在精誠，精誠相感，能獲道果。如往昔時，有一女人，聰明智慧，深信三寶，常于僧次，請一比丘，就舍供養。時有一老比丘，次到其舍，年老根鈍，素無知曉。時彼女人，齋食已訖，求老比丘為我說法，獨敷一座，閉目靜默。時老比丘，自知愚闇，不知說法，伺其泯眼，棄走還寺。然此女人，至心思惟有為之法，無常苦空不得自在，深心觀察即獲初果。既得果已，求老比丘，欲報其恩

現代漢語譯本：諸位年輕的比丘，又用球拍打老比丘的頭，並對他說：『給你兩個果位。』當時老比丘更加專心，立即證得了二果。諸位年輕的比丘又戲弄他說：『你現在已經得到了斯陀含果，仍然有往來生死的苦難，你再換個位置坐，我將給你阿那含果。』當時老比丘按照他們說的換了位置坐，諸位年輕的比丘又用球拍打他，並對他說：『我現在給你第三個果位。』當時老比丘聽了之後非常高興，更加專心，立即又證得了阿那含果。諸位年輕的比丘又戲弄他說：『你現在已經得到了不還果，然而仍然對色有執著，承受著有漏之身，無常遷變，唸唸都是痛苦，你再換個位置坐，接下來將給你阿羅漢果。』當時老比丘按照他們說的換了位置坐，諸位年輕的比丘又用皮球拍打他的頭，並對他說：『我現在給你那第四個果位。』當時老比丘一心思維，立即證得了羅漢果。得到四果之後，非常高興，準備了各種美味佳餚和香花，請年輕的比丘們，報答他們的恩德，與年輕的比丘們共同討論道品和無漏功德。諸位年輕的比丘，發言時語無倫次。當時老比丘才對他們說：『我已經證得了羅漢果了。』諸位年輕的比丘，聽了他的話，都感到慚愧，懺悔之前戲弄的罪過。因此修行的人，應該心存善念，即使是戲弄，也能獲得真實的果報，更何況是真心實意呢。 現代漢語譯本：如果有人求道，關鍵在於精誠，精誠相感，就能獲得道果。就像過去的時候，有一個女人，聰明智慧，深信三寶，經常在僧眾輪流時，請一位比丘到家中供養。當時有一位年老比丘，輪到來到她家，他年老遲鈍，平時沒有什麼見識。當時那位女人，齋飯吃完后，請求老比丘為她說法，獨自鋪設一個座位，閉目靜默。當時老比丘，自知愚昧無知，不懂得說法，趁她閉眼的時候，就偷偷跑回寺廟了。然而這位女人，至誠地思維有為之法，無常苦空不得自在，深入觀察，立即獲得了初果。既然得到了果位，就想找到老比丘，報答他的恩德。

English version: The young monks, again struck the old monk's head with a ball, and said to him, 'I'll give you two fruits.' At that time, the old monk became more focused, and immediately attained the second fruit. The young monks then teased him, saying, 'Now that you have attained the Sakadagami fruit, you still have the difficulty of coming and going in the cycle of birth and death. If you move your seat again, I will give you the Anagami fruit.' The old monk moved his seat as they said. The young monks then struck him with the ball again, and said to him, 'I will now give you the third fruit.' When the old monk heard this, he was very happy and became even more focused, and immediately attained the Anagami fruit. The young monks then teased him, saying, 'Now that you have attained the non-returning fruit, you are still attached to form, and you are bearing a body with outflows, which is impermanent and changing, and every thought is suffering. If you move your seat again, I will give you the Arhat fruit next.' The old monk moved his seat as they said. The young monks then struck his head with a leather ball, and said to him, 'I will now give you that fourth fruit.' The old monk meditated with one mind, and immediately attained the Arhat fruit. After attaining the four fruits, he was very happy, and prepared various delicacies and fragrant flowers, inviting the young monks to repay their kindness, and discussed the path and the merits of non-outflows with the young monks. The young monks were at a loss for words. Then the old monk said to them, 'I have already attained the Arhat fruit.' When the young monks heard this, they were all ashamed and repented of their previous teasing. Therefore, practitioners should have good thoughts, and even if it is teasing, they can still obtain real rewards, let alone sincerity. English version: If a person seeks the path, the key lies in sincerity. Sincerity resonates, and one can attain the fruit of the path. Just like in the past, there was a woman who was intelligent and wise, and deeply believed in the Three Jewels. She often invited a monk to her home for offerings during the rotation of the monastic community. At that time, an old monk, who was old and dull, and usually had no knowledge, was assigned to her house. After the woman had finished her meal, she asked the old monk to preach the Dharma for her, and she laid out a seat alone, closing her eyes in silence. The old monk, knowing that he was ignorant and did not know how to preach, took the opportunity while she closed her eyes, and secretly ran back to the temple. However, this woman, with sincere thoughts, contemplated the conditioned dharmas, which are impermanent, suffering, empty, and not free. She observed deeply and immediately attained the first fruit. Having attained the fruit, she sought the old monk, wanting to repay his kindness.

---

。此老比丘，審己無知，棄他走避，倍更慚恥，復棄藏避。而此女人，苦求不已，方自出現。女人於時，具論上來蒙得道果，故赍供養，用報大恩。時老比丘，以慚愧故，深自克責，即復獲果。是故行者，應當至心，若至心者，所求必獲。

◎雜寶藏經卷第九

雜寶藏經卷第十

優陀羨王緣

羅睺羅因緣

婆羅門諂偽緣

婆羅門婦欲害姑緣

烏梟報怨緣

婢共羊斗緣

（一一六）◎優陀羨王緣

昔優陀羨王，住盧留城，聰明解達，有大智慧。其一夫人，名曰有相，姿容奇特，兼有德行，王甚愛敬，情最寵厚。時彼國法，諸為王者，不自彈琴。爾時夫人，恃已愛寵，而白王言：「愿為彈琴，我為王舞。」王不免意，取琴而彈，夫人即舉手而舞。王素善相，見夫人舞，睹其死相，尋即舍琴，慘然長嘆。夫人即白王言：「如我今者，受王恩寵，敢於曲室，求王彈琴，我自起舞，用共為樂，有何不適，放琴而嘆？愿王莫隱，而見告語。」時王答言：「我之長嘆，非爾婦人之所可聞。」夫人白言：「我今奉王，至誠無二，若有不理，宜應告敕。」慇勤不已，王以實答：「我之於爾，豈容有異？爾向起舞，死相外現，計其餘命，不過七日，由是之故，舍琴而嘆。」夫人聞已，甚懷憂懼，即白王言：「如王所說，命不云遠。我聞石室比丘尼說，若能信心出家一日，必得生天。由是之故，我欲出家，愿王聽許，得及道次

這位老比丘，反省自己沒有智慧，便拋下他人逃走躲避，更加感到慚愧，又再次躲藏起來。而那位女子，苦苦哀求不止，他才現身。女子當時，詳細講述了自己之前蒙受佛法而獲得道果的經過，所以帶著供養，用來報答大恩。當時老比丘，因為慚愧的緣故，深深地責備自己，隨即也獲得了道果。因此修行的人，應當至誠專心，如果能至誠專心，所求必定能夠獲得。 從前，優陀羨王居住在盧留城，聰明通達，具有大智慧。他有一位夫人，名叫有相，容貌奇特，兼具德行，國王非常愛敬她，感情最為寵愛深厚。當時那個國家的法律規定，作為國王的人，不能自己彈琴。當時夫人，仗著自己受寵愛，就對國王說：『希望您能為我彈琴，我為大王跳舞。』國王不忍拂逆她的心意，就拿起琴來彈奏，夫人隨即舉起手來跳舞。國王一向善於相面，看到夫人跳舞，看到她顯現出死相，立刻放下琴，悲傷地長嘆。夫人就對國王說：『像我今天這樣，受到大王的恩寵，敢在內室，請求大王彈琴，我自己起舞，用來共同娛樂，有什麼不合適的，您卻放下琴而嘆息？希望大王不要隱瞞，告訴我原因。』當時國王回答說：『我的長嘆，不是你婦人所能聽聞的。』夫人說：『我今天侍奉大王，至誠專一，沒有二心，如果有不合理的地方，應該告訴我。』她懇切不已，國王才如實回答說：『我對你，怎麼會有二心呢？你剛才跳舞，死相外露，估計你的壽命，不會超過七天，因為這個緣故，我才放下琴而嘆息。』夫人聽了之後，非常憂慮恐懼，就對國王說：『像大王所說，我的壽命不長遠了。我聽說石室的比丘尼說，如果能夠以信心出家一日，必定能夠往生天界。因為這個緣故，我想要出家，希望大王允許，讓我能夠趕上修道的機會。』

This old Bhikshu, examining himself and finding he had no wisdom, abandoned others and fled, feeling even more ashamed, and hid again. But this woman, pleading incessantly, he finally appeared. The woman then, in detail, recounted how she had previously received the Dharma and attained the fruit of the path, and so brought offerings to repay the great kindness. At that time, the old Bhikshu, because of his shame, deeply reproached himself, and immediately also attained the fruit of the path. Therefore, practitioners should be sincere and focused; if they are sincere and focused, what they seek will surely be obtained. In the past, King Udāyana lived in the city of Roruka, intelligent and understanding, with great wisdom. He had a queen named Rupavati, whose appearance was unique and who also possessed virtue. The king greatly loved and respected her, and his affection for her was most profound. At that time, the law of that country stipulated that kings should not play musical instruments themselves. At that time, the queen, relying on her favored status, said to the king, 'I wish you would play the lute for me, and I will dance for the king.' The king could not refuse her request, so he picked up the lute and played, and the queen immediately raised her hands and danced. The king, who was skilled in physiognomy, saw the queen dancing and noticed the signs of death appearing on her face. He immediately put down the lute and sighed sadly. The queen then said to the king, 'As I am today, receiving the king's favor, I dare to ask the king to play the lute in the inner chamber, and I myself will dance, to enjoy ourselves together. What is inappropriate about this that you put down the lute and sigh? I hope the king will not hide it and tell me the reason.' At that time, the king replied, 'My sigh is not something that you, a woman, can hear.' The queen said, 'Today I serve the king with utmost sincerity and without any duplicity. If there is anything unreasonable, you should tell me.' She pleaded incessantly, and the king then truthfully replied, 'How could I have any duplicity towards you? When you were dancing just now, the signs of death were outwardly visible. I estimate that your remaining life will not exceed seven days. It is for this reason that I put down the lute and sighed.' Upon hearing this, the queen was very worried and fearful, and said to the king, 'As the king has said, my life is not long. I have heard the Bhikshuni in the stone chamber say that if one can with faith leave home for one day, one will surely be reborn in the heavens. For this reason, I wish to leave home. I hope the king will allow me, so that I may have the opportunity to practice the path.'

---

。」時王情重恩愛不息，語夫人言：「至六日頭，乃當聽爾出家入道，不相免意。」遂至六日，王語夫人：「爾有善心，求欲出家，若得生天，必來見我，我乃聽爾得使出家。」作是誓已，夫人許可，便得出家，受八戒齋，即于其日，多飲石蜜漿，腹中絞結，至七日晨，即便命終。乘是善緣，得生天上，即生三念：一念憶本為是何身？二念本緣修何功德？三念現今定是天身。作是念已，具知本緣並與王誓，以先誓故，來詣王所。

爾時光明遍滿王宮，時王問言：「今此光瑞，為是誰耶？愿見告示。」時天答言：「我是王婦有相夫人。」王聞是，語：「愿來就坐。」天答之言：「如我今者，觀王臭穢，不可親近。我以先誓，故來見王。」王聞是已，心即開悟，而作是言：「今彼天者，本是我婦，由有善心，求索入道，出家一日，尋即命終，由是功德，而得生天，神志高遠，而見鄙賤。我今何故，而不出家？我曾聞說，天一爪甲，直閻浮提，況我一國，何足貪惜？」作是語已，立子王軍，用嗣王位，出家學道，得阿羅漢。

爾時王軍王，統臨國已，信用讒佞，不恤國事，優陀羨王，愍念其子並及國人，欲來教化勸令修善。時王軍王，聞父將至，踴悅無量，欲敕一切于路往迎。時諸佞臣，畏懼被遣，即白王言：「如王今者，首戴天冠，坐師子座，師子之座，法無再坐。若迎父王，還復王位，必殺于王，王若立者，須害父王

時王深情厚愛，不願分離，對夫人說：『到第六天，我便允許你出家修行，絕不反悔。』到了第六天，國王對夫人說：『你有善心，想要出家，如果能昇天，一定要來見我，我便允許你出家。』立下誓言后，夫人答應了，便得以出家，受持八關齋戒。當天，她喝了許多石蜜漿，腹中絞痛，到第七天早晨，便去世了。憑藉這善緣，她得以昇天，隨即生起三個念頭：一是回憶自己原本是什麼身份？二是回憶自己修了什麼功德？三是確定自己現在是天身。產生這些念頭后，她完全瞭解了前因後果以及與國王的誓言，因為先前的誓言，她來到國王所在之處。 當時，光明遍滿王宮，國王問道：『現在這祥瑞的光芒，是誰帶來的？希望告知。』天人回答說：『我是國王的妻子有相夫人。』國王聽后說：『希望你來就坐。』天人回答說：『我現在看你，覺得你污穢不堪，無法親近。我因為先前的誓言，所以來見你。』國王聽后，心中頓時開悟，說道：『現在這位天人，原本是我的妻子，因為有善心，尋求入道，出家一天，就去世了，憑藉這功德，得以昇天，神志高遠，而我卻如此卑賤。我為何不出家呢？我曾聽說，天人的一片指甲，就價值整個閻浮提，何況我這一國，又有什麼值得貪戀的？』說完，他立兒子王軍繼承王位，自己出家學道，最終證得阿羅漢果。 當時，王軍王統治國家后，聽信讒言，不關心國家大事。優陀羨王憐憫他的兒子和國家人民，想要來教化勸導他們修善。王軍王聽說父親將要到來，非常高興，想要命令所有人到路上迎接。這時，那些奸佞之臣，害怕被遣散，就對國王說：『現在國王您頭戴天冠，坐在獅子座上，獅子座，按照規矩不能再坐。如果迎接父王，讓他恢復王位，一定會殺了您，如果國王您要繼續當國王，就必須害死父王。』

The king, deeply affectionate and unwilling to part, said to his wife, 'By the sixth day, I will allow you to leave home and practice, and I will not change my mind.' On the sixth day, the king said to his wife, 'You have a good heart and wish to leave home. If you can ascend to heaven, you must come to see me, and then I will allow you to leave home.' After making this vow, the wife agreed and was allowed to leave home, taking the eight precepts. That day, she drank a lot of rock candy syrup, and her abdomen cramped. By the morning of the seventh day, she passed away. Due to this good karma, she ascended to heaven and immediately had three thoughts: first, to recall what her original identity was; second, to recall what merits she had cultivated; and third, to confirm that she was now a celestial being. After these thoughts arose, she fully understood the cause and effect and the vow with the king. Because of the previous vow, she came to where the king was. At that time, light filled the palace, and the king asked, 'Who is the source of this auspicious light? I wish to be informed.' The celestial being replied, 'I am the king's wife, Lady Yu Xiang.' Upon hearing this, the king said, 'I wish you would come and sit.' The celestial being replied, 'Now, when I look at you, I find you filthy and cannot approach you. I have come to see you because of my previous vow.' Upon hearing this, the king was instantly enlightened and said, 'This celestial being was originally my wife. Because she had a good heart and sought the path, she left home for one day and then passed away. Due to this merit, she ascended to heaven, her spirit is lofty, while I am so lowly. Why should I not leave home? I have heard that a celestial being's fingernail is worth the entire Jambudvipa, let alone my kingdom, what is there to be greedy about?' After saying this, he appointed his son, King Jun, to inherit the throne, and he himself left home to study the path, eventually attaining the state of Arhat. At that time, after King Jun ruled the country, he listened to slander and did not care about state affairs. King Udai, out of compassion for his son and the people of the country, wanted to come and teach them to cultivate goodness. When King Jun heard that his father was coming, he was very happy and wanted to order everyone to go out to meet him on the road. At this time, those treacherous ministers, fearing that they would be dismissed, said to the king, 'Now that you, the king, are wearing the heavenly crown and sitting on the lion throne, according to the rules, the lion throne cannot be sat on again. If you welcome your father and let him restore his throne, he will surely kill you. If you, the king, want to continue to be king, you must kill your father.'

---

。」時王軍王，心懷憂愕，疑惑轉生，勸諫不已，遂作惡意，募栴陀羅，往殺其父。時栴陀羅，既受募已，到父王所，頭面頂禮，而白之言：「我之昔來，亦受恩遇于父王所，實無逆心，而今被遣來殺父王，若不加害，必受誅罰。」父王答言：「我今來者，欲化爾王，豈可愛身使爾被誅？」便引項令長十餘丈，語栴陀羅：「隨爾斫截。」時栴陀羅，極力斫之，刀不能傷。父王愍故，而借神力，語栴陀羅：「爾今為我往語爾王：『爾今殺父，復害羅漢，作二逆罪，好加懺悔，可得輕罪。』」時栴陀羅，既受敕已，舉刀復斫，斬父王首，赍向其國。時王軍王，見父頭已，顏色不變，知父得道，不貪王位。悔情既生，心懷懊惱，啼哭悶絕，良久乃蘇，問栴陀羅父王所說。時栴陀羅，以父王敕，而白于王：「爾既殺父，復害羅漢，作是二逆，須好懺悔。」聞是語已，倍增斷絕，而作是言：「今我父王，得羅漢道，有何貪國，而使我殺父？」時彼佞臣，懼王加害，而白王言：「世界之中，何有羅漢？王信空語，用自苦惱。」時王答言：「今我父頭，死來多日，顏色不變，自非得道，何由有是？又我父時，大臣婆咥師，優波咥師，普皆出家，得羅漢道，種種神變，我等所見，於此涅槃，收骨造塔如今現在，云何道無？」佞臣答言：「世幻咒術，及以藥力，亦能神變。彼二臣者，非是羅漢。比更數日，示王證驗

當時，軍王心懷憂慮和驚恐，疑惑叢生，不斷勸諫，最終產生了惡意，於是招募旃陀羅，去殺害他的父親。當時，旃陀羅接受了招募后，來到父王那裡，頭面頂禮，然後說道：『我過去也曾受過父王的恩惠，實在沒有背叛之心，但現在被派遣來殺害父王，如果我不動手，必定會受到懲罰。』父王回答說：『我這次來，是想感化你的國王，怎麼會愛惜自己的身體而讓你被懲罰呢？』於是伸出脖子，長達十餘丈，對旃陀羅說：『隨你砍吧。』當時，旃陀羅用盡全力砍去，刀卻不能傷到他。父王憐憫他，於是借用神力，對旃陀羅說：『你現在為我回去告訴你的國王：『你現在殺了父親，又害了羅漢，犯下兩種逆罪，好好懺悔，或許可以減輕罪責。』』當時，旃陀羅接受了命令后，舉刀再次砍去，斬下了父王的頭，帶回了他的國家。當時，軍王看到父親的頭顱后，臉色沒有改變，知道父親已經得道，不貪戀王位。悔恨之情涌上心頭，心中懊惱，啼哭昏厥，過了很久才甦醒過來，問旃陀羅他父親說了什麼。當時，旃陀羅把父王的命令告訴了國王：『你既然殺了父親，又害了羅漢，犯下這兩種逆罪，必須好好懺悔。』聽到這些話后，更加悲痛欲絕，說道：『現在我的父王，已經得羅漢道，有什麼貪戀王位的，而要讓我殺害他呢？』當時，那些奸佞之臣，害怕國王加害他們，就對國王說：『世上哪裡有什麼羅漢？大王相信虛妄之言，自己徒增苦惱。』國王回答說：『現在我父親的頭顱，死了多日，顏色沒有改變，如果不是得道，怎麼會有這樣的情況？而且我父親在世時，大臣婆咥師、優波咥師，都出家修行，得羅漢道，種種神變，我們都親眼所見，他們在此涅槃，收骨建塔，如今還在，怎麼能說沒有道呢？』奸臣回答說：『世間的幻術咒語，以及藥物的力量，也能產生神變。那兩個大臣，不是羅漢。過幾天，我再給大王展示證據。』 當時，軍王心中憂慮驚恐，疑惑叢生，不斷勸諫，最終心生惡意，於是招募旃陀羅，去殺害他的父親。當時，旃陀羅接受招募后，來到父王那裡，頭面頂禮，然後說道：『我過去也曾受過父王的恩惠，實在沒有背叛之心，但現在被派遣來殺害父王，如果我不動手，必定會受到懲罰。』父王回答說：『我這次來，是想感化你的國王，怎麼會愛惜自己的身體而讓你被懲罰呢？』於是伸出脖子，長達十餘丈，對旃陀羅說：『隨你砍吧。』當時，旃陀羅用盡全力砍去，刀卻不能傷到他。父王憐憫他，於是借用神力，對旃陀羅說：『你現在為我回去告訴你的國王：『你現在殺了父親，又害了羅漢，犯下兩種逆罪，好好懺悔，或許可以減輕罪責。』』當時，旃陀羅接受了命令后，舉刀再次砍去，斬下了父王的頭，帶回了他的國家。當時，軍王看到父親的頭顱后，臉色沒有改變，知道父親已經得道，不貪戀王位。悔恨之情涌上心頭，心中懊惱，啼哭昏厥，過了很久才甦醒過來，問旃陀羅他父親說了什麼。當時，旃陀羅把父王的命令告訴了國王：『你既然殺了父親，又害了羅漢，犯下這兩種逆罪，必須好好懺悔。』聽到這些話后，更加悲痛欲絕，說道：『現在我的父王，已經得羅漢道，有什麼貪戀王位的，而要讓我殺害他呢？』當時，那些奸佞之臣，害怕國王加害他們，就對國王說：『世上哪裡有什麼羅漢？大王相信虛妄之言，自己徒增苦惱。』國王回答說：『現在我父親的頭顱，死了多日，顏色沒有改變，如果不是得道，怎麼會有這樣的情況？而且我父親在世時，大臣婆咥師、優波咥師，都出家修行，得羅漢道，種種神變，我們都親眼所見，他們在此涅槃，收骨建塔，如今還在，怎麼能說沒有道呢？』奸臣回答說：『世間的幻術咒語，以及藥物的力量，也能產生神變。那兩個大臣，不是羅漢。過幾天，我再給大王展示證據。』

At that time, King Jun was filled with worry and fear, doubts arose, and after repeated admonitions, he developed malicious intent. So, he recruited a Chandala to kill his father. When the Chandala accepted the commission, he went to the father king, bowed his head to the ground, and said, 'In the past, I have also received kindness from the father king, and I truly have no rebellious intentions. But now I have been sent to kill the father king. If I do not harm you, I will surely be punished.' The father king replied, 'I have come this time to transform your king. How could I cherish my own body and cause you to be punished?' Then he stretched out his neck, which was more than ten feet long, and said to the Chandala, 'Cut me as you wish.' At that time, the Chandala tried his best to cut, but the knife could not harm him. The father king, out of compassion, borrowed divine power and said to the Chandala, 'Now, go back and tell your king for me: 'You have now killed your father and harmed an Arhat, committing two heinous crimes. Repent well, and perhaps you can lessen your punishment.'' Then, the Chandala, having received the order, raised his knife and cut again, severing the father king's head, and took it back to his country. When King Jun saw his father's head, his expression did not change, knowing that his father had attained the Way and did not covet the throne. Regret arose in his heart, and he was filled with remorse, weeping and fainting. After a long time, he regained consciousness and asked the Chandala what his father had said. Then, the Chandala told the king his father's command: 'Since you have killed your father and harmed an Arhat, committing these two heinous crimes, you must repent well.' Upon hearing these words, he was even more grief-stricken and said, 'Now that my father has attained Arhatship, what is there to covet in the kingdom that would make me kill him?' At that time, those treacherous ministers, fearing that the king would harm them, said to the king, 'Where in the world are there any Arhats? Your Majesty believes in empty words and only causes yourself suffering.' The king replied, 'Now my father's head, having been dead for many days, has not changed color. If he had not attained the Way, how could this be? Moreover, when my father was alive, the ministers Bharadvaja and Upabharadvaja both left home to practice, attained Arhatship, and displayed various divine transformations, which we all witnessed. They entered Nirvana here, and their bones were collected and pagodas were built, which are still here today. How can you say there is no Way?' The treacherous ministers replied, 'Worldly illusions, spells, and the power of medicine can also produce divine transformations. Those two ministers are not Arhats. In a few days, I will show Your Majesty proof.' At that time, King Jun was filled with worry and fear, doubts arose, and after repeated admonitions, he developed malicious intent. So, he recruited a Chandala to kill his father. When the Chandala accepted the commission, he went to the father king, bowed his head to the ground, and said, 'In the past, I have also received kindness from the father king, and I truly have no rebellious intentions. But now I have been sent to kill the father king. If I do not harm you, I will surely be punished.' The father king replied, 'I have come this time to transform your king. How could I cherish my own body and cause you to be punished?' Then he stretched out his neck, which was more than ten feet long, and said to the Chandala, 'Cut me as you wish.' At that time, the Chandala tried his best to cut, but the knife could not harm him. The father king, out of compassion, borrowed divine power and said to the Chandala, 'Now, go back and tell your king for me: 'You have now killed your father and harmed an Arhat, committing two heinous crimes. Repent well, and perhaps you can lessen your punishment.'' Then, the Chandala, having received the order, raised his knife and cut again, severing the father king's head, and took it back to his country. When King Jun saw his father's head, his expression did not change, knowing that his father had attained the Way and did not covet the throne. Regret arose in his heart, and he was filled with remorse, weeping and fainting. After a long time, he regained consciousness and asked the Chandala what his father had said. Then, the Chandala told the king his father's command: 'Since you have killed your father and harmed an Arhat, committing these two heinous crimes, you must repent well.' Upon hearing these words, he was even more grief-stricken and said, 'Now that my father has attained Arhatship, what is there to covet in the kingdom that would make me kill him?' At that time, those treacherous ministers, fearing that the king would harm them, said to the king, 'Where in the world are there any Arhats? Your Majesty believes in empty words and only causes yourself suffering.' The king replied, 'Now my father's head, having been dead for many days, has not changed color. If he had not attained the Way, how could this be? Moreover, when my father was alive, the ministers Bharadvaja and Upabharadvaja both left home to practice, attained Arhatship, and displayed various divine transformations, which we all witnessed. They entered Nirvana here, and their bones were collected and pagodas were built, which are still here today. How can you say there is no Way?' The treacherous ministers replied, 'Worldly illusions, spells, and the power of medicine can also produce divine transformations. Those two ministers are not Arhats. In a few days, I will show Your Majesty proof.'

---

。」作是語已，便於塔所，造作二孔各置一貓，于塔養食，喚言咥師出，貓出食肉，語令還去，還入于孔。如是教之，貓便調伏，而白王言：「今王欲見咥師等耶？愿往共看。」王即命駕，往至塔所。時彼佞人，便喚咥師出來，貓即出孔，語令還去，貓便入孔。王既見已，迷心遂盛，任意所作，不信罪福。

時王出軍，遊戲回還，于其路次，而見尊者迦栴延，端坐靜處，坐禪入定。時王見之，便生噁心，手自把土，用坌尊者，語左右言：「爾等為我各各以土坌迦栴延。」於時土聚，遂沒尊者。有一大臣，信心三寶，於後而至，聞見斯事，極大懊惱，即為尊者，除去其土。復語諸人：「有念我者，而除此土。」爾時尊者，坐琉璃寶窟，神儀鮮澤，無污坌色，大臣歡喜，頭面禮足，白尊者言：「今王無道，作是惡逆，善惡必報，何得無患？」尊者答言：「卻後七日，天當雨土滿其城內，積為土山，王及人民，盡皆覆滅。」大臣聞已，心懷憂惱，即以白王；又自設計，造作地道，出向城外；七日既滿，天雨香華珍寶衣服，于其城內無不歡喜，佞臣白王：「而今此瑞，皆由王德，無智之人，反生誹謗，云當雨土，而獲珍寶。」如此誑惑，前後非一，惡緣之後，聞有善瑞，皆來雲集。時城四門，冥緣力故，盡下鐵關，逃隱無地，天便雨土，滿城山積。而彼大臣，共有心者，地道而出，向尊者所，而白之言：「感惟此城，一日覆沒，雨土成山，君民並命

說完這話，（他們）便在塔的所在，製作了兩個孔，各放進一隻貓，在塔里餵養它們，（然後）呼喚說『咥師出來』，貓就出來吃肉，（吃完）命令它們回去，（它們）就回到孔里。像這樣教導它們，貓便被調教馴服了，（他們）就告訴國王說：『現在大王想見咥師他們嗎？希望一起去看看。』國王就下令駕車，前往塔的所在。當時那些奸佞之人，便呼喚咥師出來，貓就從孔里出來，命令它們回去，貓就回到孔里。國王看到后，迷惑的心更加強烈，任意妄為，不相信罪福。 當時國王出兵，遊玩返回，在路途中，看見尊者迦旃延，端坐靜處，入定坐禪。當時國王看見他，便生起噁心，親手抓起泥土，用來撒在尊者身上，告訴左右的人說：『你們都給我用泥土撒迦旃延。』當時泥土堆積，就淹沒了尊者。有一位大臣，信仰三寶，在後面來到，聽到看到這件事，非常懊惱，就為尊者，除去泥土。又告訴眾人說：『有想念我的人，就來除去這些泥土。』當時尊者，坐在琉璃寶窟中，神態光鮮，沒有被泥土污染的顏色，大臣歡喜，頭面禮拜他的腳，告訴尊者說：『現在國王無道，做出這樣的惡行，善惡必有報應，怎麼會沒有禍患呢？』尊者回答說：『七天之後，天上將下土，充滿城內，堆積成土山，國王和人民，都將被覆蓋滅亡。』大臣聽了，心中憂愁煩惱，就告訴了國王；又自己設計，建造了地道，通向城外；七天過後，天上降下香花珍寶衣服，在城內沒有不歡喜的，奸臣告訴國王說：『現在這些祥瑞，都是由於大王的德行，沒有智慧的人，反而產生誹謗，說將要下土，卻獲得了珍寶。』像這樣欺騙迷惑，前後不止一次，惡緣之後，聽到有祥瑞，都來聚集。當時城池的四門，由於冥冥中的力量，都落下鐵閘，沒有地方可以逃避隱藏，天就下起泥土，滿城堆積成山。而那些大臣，有共同想法的人，從地道出來，來到尊者那裡，告訴他說：『感嘆這座城，一天之內覆滅，下土成山，君主和百姓都喪命了。』

Having said this, they then, at the place of the pagoda, made two holes, each placing a cat inside, feeding them in the pagoda, and calling out, 'Di Shi come out,' the cat would come out to eat meat, and after eating, they would command them to go back, and they would return into the hole. Teaching them like this, the cats were tamed and subdued, and they told the king, 'Now does Your Majesty wish to see Di Shi and the others? We hope to go and see together.' The king then ordered his carriage, and went to the place of the pagoda. At that time, those sycophants called out for Di Shi to come out, and the cat came out of the hole, and they commanded it to go back, and the cat went back into the hole. After the king saw this, his deluded mind became even stronger, and he acted arbitrarily, not believing in sin and blessing. At that time, the king went out with his army, and on his return from playing, on the way, he saw the Venerable Katyayana, sitting quietly in meditation, entering samadhi. At that time, the king saw him, and an evil thought arose in his mind, and he personally grabbed soil, and used it to scatter on the Venerable, and told the people around him, 'You all scatter soil on Katyayana for me.' At that time, the soil piled up, and submerged the Venerable. There was a minister, who had faith in the Three Jewels, who came later, and heard and saw this matter, and was extremely distressed, and then for the Venerable, removed the soil. He also told the people, 'Those who think of me, remove this soil.' At that time, the Venerable, sat in a crystal cave, his divine appearance was bright and fresh, without the color of being soiled, the minister was happy, and bowed his head to his feet, and told the Venerable, 'Now the king is without virtue, and has done such evil deeds, good and evil will surely be repaid, how can there be no calamity?' The Venerable replied, 'After seven days, the sky will rain soil, filling the city, piling up into soil mountains, the king and the people, will all be covered and destroyed.' The minister heard this, and his heart was worried and distressed, and then told the king; and also designed himself, and built a tunnel, leading out of the city; after seven days, the sky rained fragrant flowers, precious jewels, and clothes, and there was no one in the city who was not happy, the sycophant told the king, 'Now these auspicious signs, are all due to Your Majesty's virtue, those without wisdom, instead create slander, saying that soil will rain down, but instead we have obtained precious jewels.' Like this, deceiving and deluding, not just once, after the evil causes, hearing of auspicious signs, they all came to gather. At that time, the four gates of the city, due to the power of the unseen, all lowered iron gates, and there was no place to escape and hide, and the sky then rained soil, filling the city and piling up into mountains. And those ministers, who had a common thought, came out of the tunnel, and went to the Venerable, and told him, 'We are saddened that this city, was destroyed in one day, the soil rained down and formed mountains, and the ruler and the people all lost their lives.'

---

。先有何緣，同受此害？」

爾時尊者，語大臣言：「諦聽諦聽！當爲爾說。乃往過去若干劫，時于其國內，有長者女，住于樓上，清朝灑掃，除棄掃糞置比丘頭，不知懺悔。會得好夫，爾時諸女，而問女言：『爾作何緣，得此良匹？』時女答言：『更無異事，由我掃樓，坌比丘頭，由是之故，值遇好婿。』諸女聞已謂如其言，競共聚土，用坌比丘。由是業緣，普受斯報。」作是語已，共功德天，向花氏城。自昔以來，盧留城而與彼城，迭互盛衰，此國既滅，彼城復盛，由是之故，而尊者等，向花氏城，好音聲長者于其界首，供養尊者。爾時長者，素自殷富，尊者到家，財寶豐溢，殊勝於前。既至城已，尊者迦栴延，而白佛言：「好音聲長者，有何因緣，有好音聲，巨富無量，財寶盈溢？」

佛言：「乃往過去，有一長者，日日遣人，請五百辟支佛，就家設食。而彼使人，常將狗往。會有事緣，不得往請。狗依時節，獨詣僧坊，向僧而吠。時辟支佛等，而作是言：『俗內多事，脫能過忘，向狗來吠，似喚我等。』即便相將，詣長者家。爾時長者，甚大歡喜，如法供養。爾時長者，我身是也。爾時使人，阿那律是。爾時狗者，好音長者是。由是之故，世世好聲，而多財寶。」是故智者，應于福田所勤力供養。

（一一七）羅睺羅因緣

我昔曾聞，佛初出家夜，佛子羅睺羅，始入于胎

『是什麼原因，一同遭受這樣的災禍？』 當時尊者對大臣說：『仔細聽，仔細聽！我將為你們講述。在過去很久遠的年代，當時在某個國家裡，有一位長者的女兒，住在樓上，清晨打掃衛生，把掃出的糞便倒在比丘的頭上，卻不知道懺悔。後來她嫁了個好丈夫，當時其他的女子就問她說：『你做了什麼，能得到這麼好的丈夫？』當時那位女子回答說：『沒什麼特別的，因為我掃樓的時候，把灰塵倒在了比丘的頭上，因此才遇到了好丈夫。』其他女子聽了之後，認為她說的是真的，就爭相聚攏泥土，用來倒在比丘的頭上。因為這樣的業報，所以普遍遭受這樣的災禍。』說完這些話后，就和功德天一起，前往花氏城。從以前開始，盧留城和花氏城就互相交替興盛衰敗，這個國家滅亡后，那個城市又興盛起來，因此，尊者等人就前往花氏城，好音聲長者在他的地界邊境，供養尊者。當時這位長者，本來就很富有，尊者到他家后，財寶更加豐盛，比以前更加殊勝。到了城裡之後，尊者迦旃延就問佛說：『好音聲長者，有什麼因緣，能有好的名聲，巨富無量，財寶盈溢？』 佛說：『在過去很久以前，有一位長者，每天都派人，請五百位辟支佛，到家裡來吃飯。而他派去的人，常常帶著狗一起去。有一次因為有事，沒能去請。那條狗就按照時間，自己跑到僧院，對著僧人吠叫。當時辟支佛們就說：『俗家事情多，或許是忘記了，這條狗來吠叫，好像是在叫我們。』於是就一起前往長者家。當時長者非常高興，如法供養。當時的長者，就是我的前身。當時派去的人，就是阿那律。當時的狗，就是好音長者。因為這個原因，所以世世代代有好名聲，而且有很多財富。』所以有智慧的人，應該在福田之處努力供養。 （一一七）羅睺羅因緣 我曾經聽聞，佛陀剛出家那天晚上，佛子羅睺羅，才剛剛入胎。

'What is the reason that we suffer this calamity together?' At that time, the Venerable said to the ministers, 'Listen carefully, listen carefully! I will tell you. In the distant past, in a certain country, there was an elder's daughter who lived upstairs. In the early morning, she swept and discarded the sweepings, placing them on the head of a Bhikkhu, without knowing to repent. Later, she married a good husband. At that time, the other women asked her, 'What did you do to get such a good husband?' The woman replied, 'There is nothing special. Because I swept the floor and threw the dust on the head of a Bhikkhu, I met a good husband.' The other women, hearing this, thought it was true and competed to gather soil and throw it on the heads of Bhikkhus. Because of this karmic cause, they all suffer this retribution.' After saying this, he went with the Goddess of Merit to the city of Flower. Since ancient times, the city of Luliu and the city of Flower have alternately prospered and declined. When this country was destroyed, that city prospered again. Therefore, the Venerable and others went to the city of Flower. The elder with the good voice, at the border of his territory, made offerings to the Venerable. At that time, this elder was already very wealthy. When the Venerable arrived at his home, his wealth became even more abundant, surpassing the past. After arriving in the city, the Venerable Kasyapa asked the Buddha, 'What is the cause that the elder with the good voice has such a good reputation, immense wealth, and abundant treasures?' The Buddha said, 'In the distant past, there was an elder who sent people every day to invite five hundred Pratyekabuddhas to his home for meals. And the person he sent often took a dog with him. Once, because of some matter, he could not go to invite them. The dog, according to the time, went to the monastery by itself and barked at the monks. At that time, the Pratyekabuddhas said, 'There are many things in the secular world, perhaps they have forgotten. This dog is barking, as if it is calling us.' So they went together to the elder's house. At that time, the elder was very happy and made offerings according to the Dharma. The elder at that time was my past self. The person who was sent was Aniruddha. The dog at that time was the elder with the good voice. Because of this reason, he has a good reputation and much wealth in every life.' Therefore, wise people should diligently make offerings in the field of merit. (117) The Cause of Rahula I once heard that on the night the Buddha first left home, the Buddha's son Rahula had just entered the womb.

---

。悉達菩薩，六年苦行，于菩提樹下，降伏四魔，除諸陰蓋，豁然大悟，成無上道，具足十力、四無所畏，成就十八不共之法，具四辯才，悉于諸度得到彼岸，解了一切諸佛之法，過諸聲聞緣覺之上。于初成道夜，生羅睺羅，舉宮婇女，咸皆慚恥，生大憂惱，而作是言：「怪哉大惡耶輸陀羅，不慮是非，輕有所作，不自愛慎，令我舉宮都被染污。悉達菩薩，久已出家，而於今者，卒生此子，甚為恥辱。」時有釋女，名曰電光，是耶輸陀羅姨母之女，椎胸拍髀，瞋恚呵罵：「耶輸陀羅！汝于尊長所親，何以自損？悉達太子，出家學道，已經六年，生此小兒，甚為非時，從誰而得？爾無慚愧，辱我種族，不數種族，不護惡名。悉達菩薩，有大功德，名稱遠聞，汝今云何，不護惜彼，而方恥辱？」

凈飯王當於爾時，在樓閣上，見此大地六種震動奇異相現，白凈王見是相已，謂菩薩死，憂箭入心，生大苦惱，而作是言：「我子戒香，充塞四遠，相好莊嚴，如蓮花鬘，今為死日之所幹枯，戒深固根，慚愧枝葉，名譽之香，大悲厚蔭。我子如樹，為死象所蹋；大如金山，眾寶莊嚴，我子金山王，相好莊嚴身，為無常金剛杵之所碎壞；猶如大海，滿中眾寶，如摩竭魚擾亂海水，我子大海，亦復如是，為死摩竭魚之所擾惱；猶如滿月，眾星圍繞，我子如是無量功德，相好莊嚴，今為無常羅睺羅所吞

悉達菩薩經過六年苦行，在菩提樹下，降伏了四種魔障，消除了各種煩惱，豁然開悟，成就了無上的道果，具備了十種力量、四種無所畏懼的膽識，成就了十八種不共的功德，擁有四種辯才，在各種修行中都到達了彼岸，通曉了一切諸佛的教法，超越了所有聲聞和緣覺的境界。在他初次成道的那天晚上，羅睺羅出生了，宮中的所有宮女都感到羞愧和憂愁，她們說道：『真是奇怪，耶輸陀羅太可惡了，不考慮是非，輕率行事，不愛惜自己，使得我們整個宮廷都被玷污了。悉達菩薩早就出家了，而現在卻突然生了這個孩子，真是太恥辱了。』當時有一位釋迦族的女子，名叫電光，是耶輸陀羅姨母的女兒，她捶胸頓足，憤怒地責罵道：『耶輸陀羅！你對長輩和親人，為何要這樣損害自己？悉達太子出家學道已經六年了，你卻生下這個孩子，實在不是時候，這孩子是從哪裡來的？你真是毫無羞恥，玷污了我們的種族，不顧及種族的名聲，也不愛惜自己的名譽。悉達菩薩有大功德，名聲遠揚，你現在怎麼能不愛惜他，反而讓他蒙受恥辱呢？』 凈飯王當時正在樓閣上，看到大地出現六種震動的奇異景象，凈飯王看到這些景象后，認為菩薩已經去世，憂愁的箭矢刺入心中，感到極大的痛苦，他說道：『我的兒子戒律的芬芳，瀰漫四方，相貌莊嚴，如同蓮花花環，如今卻被死亡之日所摧殘，戒律的根基深固，慚愧的枝葉茂盛，名譽的芬芳，大悲的濃蔭。我的兒子如同大樹，被死亡的大象所踐踏；如同金山，眾寶莊嚴，我的兒子金山之王，相貌莊嚴的身體，被無常的金剛杵所擊碎；如同大海，充滿各種珍寶，如同摩竭魚攪亂海水，我的兒子大海，也是如此，被死亡的摩竭魚所擾亂；如同滿月，眾星環繞，我的兒子如此無量的功德，相貌莊嚴，如今卻被無常的羅睺羅所吞噬。』

After six years of ascetic practice, Siddhartha Bodhisattva, under the Bodhi tree, subdued the four demons, eliminated all defilements, and attained great enlightenment, achieving the supreme path. He possessed ten powers, four fearlessnesses, accomplished eighteen unique qualities, had four kinds of eloquence, reached the other shore in all practices, understood all the teachings of the Buddhas, and surpassed all Shravakas and Pratyekabuddhas. On the night of his initial enlightenment, Rahula was born. All the palace women felt ashamed and sorrowful, saying, 'How strange! Yashodhara is so wicked, not considering right and wrong, acting rashly, not cherishing herself, causing our entire palace to be defiled. Siddhartha Bodhisattva has long since left home, and now suddenly this child is born, it is truly shameful.' At that time, a Shakya woman named Electric Light, the daughter of Yashodhara's aunt, beat her chest and stamped her feet, angrily scolding, 'Yashodhara! Why do you harm yourself in front of elders and relatives? Prince Siddhartha has been practicing the Way for six years, and you have given birth to this child, it is truly untimely. From whom did you get this child? You are shameless, disgracing our clan, disregarding the clan's reputation, and not protecting your good name. Siddhartha Bodhisattva has great merit, his name is widely known, how can you not cherish him, but instead bring him shame?' At that time, King Suddhodana was on the pavilion, and saw the six kinds of earth-shaking phenomena. Upon seeing these signs, King Suddhodana thought that the Bodhisattva had died, and the arrow of sorrow pierced his heart, causing him great pain. He said, 'My son's fragrance of precepts fills all directions, his appearance is adorned like a garland of lotuses, but now he is withered by the day of death. The roots of his precepts are deep and firm, the branches of shame are lush, the fragrance of his reputation, the thick shade of his great compassion. My son is like a tree, trampled by the elephant of death; like a golden mountain, adorned with many treasures, my son, the king of the golden mountain, his body adorned with auspicious marks, is shattered by the vajra pestle of impermanence; like a vast ocean, filled with many treasures, like a Makara fish disturbing the sea, my son, the ocean, is also disturbed by the Makara fish of death; like a full moon, surrounded by stars, my son, with such immeasurable merits, his appearance adorned, is now swallowed by the impermanent Rahula.'

---

。我種從大丈夫、丈夫盧越真凈，如是等王，相續至此，今日將不斷絕我種耶？特望我子為轉輪聖王，或成佛道，而於今者，寧可死耶？設失我子，憂愁憔悴，命必不全，冀其出家法服持缽，敷演甘露，如此種種諸事，必不得見。」以憶子故，種種愁思思惟。是時聞子宮中舉聲大哭，王倍驚怖，謂太子死，問前走使女言：「是何哭聲？將非我子死耶？」女白王言：「太子不死，耶輸陀羅今產一子，舉宮慚愧，是以哭耳。」王聞是語，倍增憂惱，發聲大哭，揚聲大喚，唱言：「怪哉！極為醜辱。我子出家，以經六年，云何今日，而方生子？」時彼國法，擊鼓一下，一切軍集，九萬九千諸釋悉會，即喚耶輸陀羅。

時耶輸陀羅，著白凈衣，抱兒在懷，都不驚怕，面小有垢，于親黨中，抱兒而立。時執杖釋，作色瞋忿，罵耶輸陀羅：「叱！爾凡鄙可愧之甚！辱我種族，有何面目，我等前立？」有釋名毗紐天，是耶輸陀羅舅，語耶輸陀羅：「凡鄙嬰愚，無過於爾。舅于種族，宜好實語，竟為何處而得此子？」耶輸陀羅，都無慚恥，正直而言：「從彼出家釋種名曰悉達，我從彼邊，而得此子。」悅頭檀王，聞是語已，瞋恚而言：「不護所生，便作異語，若實若虛，諸釋所知。我子悉達，本在家時，聞有五欲，耳尚不聽，況當有欲而生於子？如斯之言，深為鄙媟。從誰得子？毀辱我等，實是諂曲，非正直法。我子悉達，昔在家時，及眾珍寶肴膳，都無染著，況今苦行，日食麻米，以此謗毀

『我這一族，從大丈夫、丈夫盧越真凈等國王，相繼傳承至今，難道今日就要斷絕了嗎？我特別希望我的兒子能成為轉輪聖王，或者成就佛道，而現在，難道寧願他死去嗎？如果失去了我的兒子，我將憂愁憔悴，性命必定不保，我期望他出家，身披法衣，手持缽盂，宣講甘露妙法，這些種種事情，我必定都看不到了。』因為思念兒子，種種愁思縈繞心頭。這時，聽到兒子宮中傳來大哭的聲音，國王更加驚恐，以為太子死了，問前面跑來的使女說：『這是什麼哭聲？難道是我的兒子死了嗎？』使女稟告國王說：『太子沒死，是耶輸陀羅現在生了一個兒子，全宮上下都感到慚愧，所以才哭泣。』國王聽到這話，更加憂愁煩惱，放聲大哭，大聲呼喊，說道：『怪哉！真是極其醜陋的恥辱。我的兒子出家已經六年了，怎麼今天，反而生了兒子？』當時，按照他們國家的習俗，擊鼓一聲，所有軍隊集合，九萬九千釋迦族人都聚集在一起，立刻叫來了耶輸陀羅。 這時，耶輸陀羅穿著潔白的衣服，抱著孩子在懷裡，一點也不驚慌害怕，臉上稍微有些污垢，在親戚朋友中，抱著孩子站立著。當時，一位手持木杖的釋迦族人，臉色憤怒，責罵耶輸陀羅說：『呸！你這個卑鄙可恥的傢伙！玷污了我們家族，有什麼臉面，站在我們面前？』有一位名叫毗紐天的釋迦族人，是耶輸陀羅的舅舅，對耶輸陀羅說：『你這個愚蠢無知的傢伙，沒有比你更過分的了。你對你的舅舅和家族，應該好好說實話，到底是從哪裡得到這個孩子的？』耶輸陀羅，一點也沒有慚愧羞恥，正直地說：『是從那位出家的釋迦族人，名叫悉達的，我從他那裡，得到了這個孩子。』悅頭檀國王，聽到這話后，憤怒地說：『不顧及所生，就胡言亂語，是真是假，大家都知道。我的兒子悉達，本來在家的時候，聽到五欲，耳朵尚且不聽，何況會有慾望而生孩子？這樣的話，真是太卑鄙下賤了。從誰得到孩子？毀辱我們，真是諂媚虛偽，不是正直的法。我的兒子悉達，以前在家的時候，對於各種珍寶佳餚，都沒有絲毫的貪戀，何況現在苦行，每天只吃麻米，用這些話來誹謗他，'

'My lineage, from great men, husbands, and kings like Lu Yuezhenjing, has continued to this day. Will it be cut off today? I especially hope that my son will become a Chakravartin king or achieve Buddhahood. But now, would I rather he die? If I lose my son, I will be worried and haggard, and my life will surely not be preserved. I hope that he will leave home, wear the Dharma robes, hold the alms bowl, and expound the sweet dew of Dharma. All these things, I will surely not see.' Because of missing her son, all kinds of worries and thoughts lingered in her mind. At this time, she heard a loud cry from her son's palace. The king was even more frightened, thinking that the prince had died. He asked the maid who ran in front of him, 'What is this crying sound? Could it be that my son has died?' The maid reported to the king, 'The prince has not died. It is Yashodhara who has now given birth to a son. The whole palace is ashamed, so they are crying.' When the king heard this, he became even more worried and distressed. He cried loudly and shouted, 'How strange! This is an extremely ugly disgrace. My son has been a monk for six years. How can he have a son today?' At that time, according to the custom of their country, a drum was beaten, all the troops gathered, and 99,000 Shakya people gathered together. They immediately called for Yashodhara. At this time, Yashodhara was wearing clean white clothes, holding the child in her arms, not at all panicked or afraid. Her face was slightly dirty. Among her relatives and friends, she stood holding the child. At that time, a Shakya person holding a wooden staff, with an angry expression, scolded Yashodhara, 'Bah! You despicable and shameful person! You have disgraced our clan. What face do you have to stand in front of us?' A Shakya person named Vishnu, who was Yashodhara's uncle, said to Yashodhara, 'You foolish and ignorant person, there is no one more excessive than you. You should tell your uncle and clan the truth. Where did you get this child?' Yashodhara, without any shame or embarrassment, said honestly, 'It was from that Shakya monk named Siddhartha. I got this child from him.' King Yue Tou Tan, after hearing this, said angrily, 'Ignoring what was born, you speak nonsense. Whether it is true or false, everyone knows. My son Siddhartha, when he was at home, when he heard about the five desires, he would not even listen to them. How could he have desires and have a child? Such words are truly despicable and lowly. From whom did you get the child? You have disgraced us. You are truly flattering and deceitful, not the way of righteousness. My son Siddhartha, when he was at home, had no attachment to various treasures and delicacies. How much less now that he is practicing asceticism, eating only sesame and rice every day. To slander him with these words,'

---

。」凈飯王極大瞋恚，問諸釋言：「今當云何苦毒殺害？」復有釋言：「如我意者，當作火坑，擲置火中，使其母子，都無遺余。」諸人皆言：「此事最良。」即掘火坑，以佉陀羅木，積于坑中，以火焚之，即將耶輸陀羅至火坑邊。

時耶輸陀羅，見火坑已，方大驚怖，譬如野鹿，獨在圍中四向顧望，無可恃怙。耶輸陀羅便自呵責：「既自無罪受斯禍患。」遍觀諸釋，無救己者，抱兒長嘆，念菩薩言：「汝有慈悲，憐愍一切，天龍鬼神，咸敬于汝。今我母子，薄于祐助，無過受苦，云何菩薩不見留意？何故不救我之母子今日危厄？諸天善神，無憶我者。菩薩昔日，處眾釋中，猶如滿月在於眾星，而於今者，更不一見。」即時向佛方所，一心敬禮，復拜諸釋，合掌向火，而說實語：「我此兒者，實不從他而有斯子，若實不虛，猶六年在我胎中者，火當消滅終不燒害我之母子。」作是語已，即入火中，而此火坑，變為水池，自見己身，處蓮花上，都無恐怖，顏色和悅，合掌向諸釋言：「若我虛妄，應即燋死，以今此兒實菩薩子，以我實語，得免火患。」復有釋言：「視其形相，不驚不畏，以此推之，必知是實。」復有釋言：「而此火坑，變為清池，以是驗之，知其無過。」時諸釋等，將耶輸陀羅還歸宮中，倍加恭敬讚歎，為索乳母，供事其子，猶如生時，等無有異。

祖白凈王，愛重深厚，不見羅睺羅，終不能食；若憶菩薩，抱羅睺羅，用解愁念

凈飯王非常憤怒，問各位釋迦族人：『現在應當如何殘酷地殺死她們？』有釋迦族人說：『依我看，應該挖一個火坑，把她們母子扔進火里，讓她們徹底消失。』大家都說：『這個主意最好。』於是就挖了一個火坑，用佉陀羅木堆在坑裡，點火焚燒，然後把耶輸陀羅帶到火坑邊。 這時，耶輸陀羅看到火坑，非常驚恐，就像一隻野鹿，獨自被圍困，四處張望，無所依靠。耶輸陀羅便責備自己：『既然自己沒有罪過，卻要遭受這樣的災禍。』她環顧四周的釋迦族人，沒有一個人能救她，她抱著孩子長嘆，思念著菩薩說：『你慈悲為懷，憐憫一切眾生，天龍鬼神都敬重你。現在我們母子，福薄命淺，無辜受苦，為什麼菩薩不留意？為什麼不救我們母子今日的危難？諸天善神，沒有一個記得我。菩薩以前在釋迦族人中，就像滿月在眾星之中，而現在，卻再也見不到一面。』她立刻朝著佛所在的方向，一心敬禮，又向各位釋迦族人叩拜，合掌對著火坑，說出實情：『我這個孩子，確實不是從別人那裡得來的，如果我所說不虛，就像他六年在我腹中一樣，火應當熄滅，不會燒傷我們母子。』說完，就跳入火中，而火坑卻變成了水池，她看到自己身處蓮花之上，一點也不害怕，臉色平和喜悅，合掌對各位釋迦族人說：『如果我說謊，應該立刻被燒死，但現在這個孩子確實是菩薩的兒子，因為我說了實話，才得以免除火災。』又有釋迦族人說：『看她的樣子，不驚慌也不害怕，由此推斷，必定知道她說的是真的。』又有釋迦族人說：『而這個火坑，變成了清澈的水池，由此驗證，知道她沒有過錯。』這時，各位釋迦族人，把耶輸陀羅帶回宮中，更加恭敬讚歎她，為她找來乳母，照顧她的孩子，就像他剛出生時一樣，沒有任何不同。 凈飯王祖父，對羅睺羅愛重深厚，如果見不到羅睺羅，就吃不下飯；如果思念菩薩，就抱起羅睺羅，用來解除憂愁。

King Suddhodana was extremely angry and asked the Shakya people, 'What should we do to cruelly kill them now?' Some Shakya people said, 'In my opinion, we should dig a fire pit and throw them, mother and child, into the fire, so that they will completely disappear.' Everyone said, 'This is the best idea.' So they dug a fire pit, piled Khadira wood in it, set it on fire, and then brought Yashodhara to the edge of the fire pit. At this time, when Yashodhara saw the fire pit, she was very frightened, like a wild deer, alone and surrounded, looking around, with nothing to rely on. Yashodhara then blamed herself, 'Since I have no guilt, why should I suffer such a disaster?' She looked around at the Shakya people, and there was no one who could save her. She sighed deeply, holding her child, and thought of the Bodhisattva, saying, 'You are compassionate and have pity on all living beings. Gods, dragons, and spirits all respect you. Now, my child and I are unfortunate and suffer innocently. Why doesn't the Bodhisattva pay attention? Why doesn't he save us, mother and child, from today's danger? None of the heavenly gods remember me. The Bodhisattva used to be among the Shakya people like a full moon among the stars, but now, I can't see him even once.' She immediately bowed respectfully in the direction of the Buddha, and then bowed to the Shakya people, put her palms together towards the fire pit, and spoke the truth, 'This child of mine is indeed not from anyone else. If what I say is not false, just as he was in my womb for six years, the fire should be extinguished and not harm us, mother and child.' After saying this, she jumped into the fire, but the fire pit turned into a pool of water. She saw herself on a lotus flower, not afraid at all, with a peaceful and joyful expression. She put her palms together and said to the Shakya people, 'If I were lying, I should be burned to death immediately, but now this child is indeed the son of the Bodhisattva. Because I spoke the truth, I was able to escape the fire.' Some Shakya people said, 'Looking at her appearance, she is not panicked or afraid. From this, we must know that what she said is true.' Some Shakya people said, 'And this fire pit has turned into a clear pool. From this, we can verify that she has done nothing wrong.' At this time, the Shakya people brought Yashodhara back to the palace, and they respected and praised her even more. They found a wet nurse for her and took care of her child, just as when he was born, with no difference. Grandfather King Suddhodana loved Rahula deeply. If he did not see Rahula, he could not eat; if he missed the Bodhisattva, he would hold Rahula to relieve his sorrow.

---

。略而言之，滿六年已，白凈王渴仰于佛，遣往請佛。佛憐愍故，還歸本國。來到釋宮，佛變千二百五十比丘，皆如佛身，光相無異。耶輸陀羅，語羅睺羅：「誰是汝父？往到其邊。」時羅睺羅，禮佛已訖，正在如來左足邊立，如來即以無量劫中所修功德相輪之手，摩羅睺羅頂，時諸釋等，咸作是念：「佛今猶有愛私之心。」佛知諸釋心之所念，即說偈言：

「我于生眷屬，　　及以所生子， 無有偏愛心，　　但以手摩頂， 我盡諸結使，　　愛憎永除盡， 汝等勿懷疑，　　于子生猶預。 此亦當出家，　　重為我法子， 略言其功德，　　出家學真道， 當成阿羅漢。」

（一一八）老婆羅門問諂偽緣

一切狡猾諂偽詐惑，外狀似直，內懷奸欺，是故智者，應察真偽。如往昔時，有婆羅門，其年既老，娉娶少婦，婦嫌夫老，傍淫不已。欲心既著，誑夫設會，請諸少壯婆羅門等，夫疑有奸，不肯延致。時彼少婦，設種種計，用惑其夫。老婆羅門前婦之子，墜於火中，爾時少婦，眼看使墮，而不捉取。婆羅門言：「兒今墜火，何故不捉？」婦即答言：「我自少來，唯近己夫，不曾捉他其餘男子，云何卒欲令我捉此男子小兒？」老婆羅門聞是語已，謂如其言信明婦故，便於其家，而設大會，集婆羅門。爾時少婦，便共交通。老婆羅門聞是事已，心懷忿恨，即取寶物，盛裹衣裓，棄婦而去。

離舍既遠，于其路中，見一婆羅門，便共為伴，于其日暮，一處共宿，至明清旦，復共前行

簡而言之，六年期滿后，凈飯王因渴慕佛陀，派遣使者前去迎請佛陀。佛陀憐憫他，於是返回故國。到達釋迦族宮殿時，佛陀化現出一千二百五十位比丘，都如同佛陀的形貌，光相沒有任何差別。耶輸陀羅對羅睺羅說：『誰是你的父親？到他身邊去。』當時，羅睺羅禮拜佛陀完畢后，正站在如來左腳邊。如來便用無量劫中所修功德的相輪之手，摩羅睺羅的頭頂。當時，諸位釋迦族人心中都想：『佛陀現在仍然有偏愛之心。』佛陀知道諸位釋迦族人心中所想，便說了偈語： 『我對親生的眷屬，以及我所生的兒子，沒有偏愛的私心，只是用手摩他的頭頂。我已經斷盡了一切煩惱，愛憎之心永遠除盡。你們不要懷疑，對我的兒子產生猶豫。這個孩子也應當出家，再次成為我的法子。簡略地說他的功德，出家修學真正的佛道，將來會成就阿羅漢。』 （一一八）老婆羅門問諂偽的因緣 一切狡猾、諂媚、虛偽、欺詐的行為，外表看起來正直，內心卻懷著奸詐欺騙，因此有智慧的人，應當明察真偽。如同過去的時候，有一位婆羅門，年紀已經老邁，娶了一位年輕的女子為妻。妻子嫌棄丈夫年老，私下裡淫亂不止。淫慾之心既然熾盛，就欺騙丈夫設宴，邀請許多年輕力壯的婆羅門等。丈夫懷疑有姦情，不肯邀請他們。當時，那位女子，想出各種計謀，用來迷惑她的丈夫。老婆羅門前妻的兒子，掉進了火中，當時，那位女子，眼睜睜地看著他掉下去，卻不伸手去拉他。婆羅門說：『兒子現在掉進火里了，為什麼不去拉他？』妻子就回答說：『我從小到大，只接近自己的丈夫，不曾接觸過其他男子，怎麼能突然讓我去拉這個男孩子呢？』老婆羅門聽了這話，認為她說的有道理，相信了妻子，就在家中設宴，聚集婆羅門。當時，那位女子，就和他們通姦。老婆羅門聽到這件事後，心中充滿憤怒，就拿了寶物，包在衣服里，拋棄妻子離開了。 離開家很遠之後，在路上，遇到一位婆羅門，就和他結伴同行。到了傍晚，他們一起住宿，到了第二天清晨，又一起繼續趕路。

In brief, after six years had passed, King Suddhodana, yearning for the Buddha, sent messengers to invite him. Out of compassion, the Buddha returned to his native land. Upon arriving at the Shakya palace, the Buddha transformed into one thousand two hundred and fifty bhikkhus, all resembling the Buddha in appearance, with no difference in their radiant forms. Yashodhara said to Rahula, 'Who is your father? Go to his side.' At that time, Rahula, having finished paying respects to the Buddha, was standing by the Tathagata's left foot. The Tathagata then used his hand, marked with the wheel of merit accumulated over countless kalpas, to stroke Rahula's head. At that moment, all the Shakyas thought, 'The Buddha still has feelings of favoritism.' Knowing their thoughts, the Buddha spoke in verse: 'Towards my own kin, and towards my own son, I have no partiality. I merely stroke his head with my hand. I have exhausted all fetters, and have forever eliminated love and hate. Do not doubt, and do not hesitate about my son. This one too shall leave home, and again become my Dharma son. To briefly speak of his merit, leaving home to study the true path, he will become an Arhat.' (118) The Old Brahmin Asks About the Cause of Deceit All cunning, flattery, hypocrisy, and deceitful actions, outwardly appearing upright, but inwardly harboring treachery and deception, therefore, the wise should discern the true from the false. As in the past, there was a Brahmin, who was already old, and married a young woman. The wife disliked her husband's old age, and secretly engaged in promiscuity. Her lustful desires having become intense, she deceived her husband by hosting a banquet, inviting many young and strong Brahmins. The husband suspected infidelity and refused to invite them. At that time, the woman devised various schemes to bewilder her husband. The son of the old Brahmin's former wife fell into the fire. At that time, the woman watched him fall, but did not reach out to grab him. The Brahmin said, 'The child has fallen into the fire, why don't you grab him?' The wife replied, 'Since I was young, I have only been close to my own husband, and have never touched any other man. How can you suddenly ask me to grab this young boy?' The old Brahmin, upon hearing these words, thought they were reasonable and believed his wife. He then hosted a banquet at his home, gathering the Brahmins. At that time, the woman engaged in intercourse with them. The old Brahmin, upon hearing of this, was filled with anger. He took his valuables, wrapped them in his clothes, abandoned his wife, and left. Having left his home far behind, on the road, he met a Brahmin, and they became companions. At dusk, they stayed together, and the next morning, they continued on their way.

---

。離主人舍，漸漸欲遠，彼婆羅門，語老婆羅門言：「于昨宿處，有一草葉著我衣裳，我自少以來，無侵世物，葉著衣來我甚為愧，欲還草葉，歸彼主人，爾並停住待我往還。」老婆羅門聞是語已，深信其言，倍生愛敬，許當住待。彼婆羅門，詐捉草葉欲還主人，未遠之間，入一溝壑，偃腹而臥，良久乃還，云以草葉還主人竟。老婆羅門信以為然，倍增愛重。老婆羅門時因便利，洗大小便，即以寶物，而用寄之，此人尋后，赍其珍寶，便棄走去。

老婆羅門見偷己物，嘆惋彼人，又自感傷，憂愁懊惱，惆悵進路。小復前行，憩一樹下，見一鸛雀，口中啣草，語諸鳥言：「我等應當共相憐愍，集會一處，而共住止。」爾時諸鳥，皆信其言，而來聚集。時此鸛雀，伺眾鳥等一切行后，就他巢窠，啄卵飲汁，殺他子食，諸鳥將至，更復啣草。眾鳥既還，見有此事，咸皆瞋責，而此鸛雀，拒言我不。時諸鳥輩，知其諂欺，悉舍而去。於此樹下，更經少時，見一外道出家之人，身服納衣，安行徐步，去去眾生，老婆羅門而問之言：「何以並行口唱去去？」外道答言：「我出家人，憐愍一切，畏傷蟲蟻，是故爾耳。」時婆羅門，見其出家口吐此言，深生篤信，即時尋逐，往至其家。于其暮宿，語婆羅門：「我須閑靜以自修心，爾止別屋于彼而臥。」時婆羅門，喜聞行道，心懷慶悅

現代漢語譯本：他離開主人的住所，漸漸走遠。那個婆羅門對老婆羅門說：『昨天住宿的地方，有一片草葉粘在我的衣服上。我從小到大，沒有侵犯過世間任何東西，現在草葉粘在衣服上，我感到非常慚愧，想把草葉還給主人。你在這裡等我，我回去一下就來。』老婆羅門聽了這話，深信不疑，更加敬愛他，答應留下來等他。那個婆羅門假裝拿著草葉要還給主人，沒走多遠，就躲進一個溝壑里，仰面躺下。過了很久才回來，說已經把草葉還給主人了。老婆羅門信以為真，更加敬重他。老婆羅門因為要方便，洗大小便，就把寶物寄存在他那裡。這個人隨後拿著寶物，就逃跑了。 老老婆羅門發現自己的東西被偷了，感嘆那個人，又自我感傷，憂愁懊惱，惆悵地繼續趕路。稍微往前走了一段，在一棵樹下休息，看到一隻鸛鳥，嘴裡銜著草，對其他鳥說：『我們應該互相憐憫，住在一起。』當時，鳥兒們都相信它的話，聚集過來。這時，這隻鸛鳥，等所有鳥都離開后，就到它們的巢穴里，啄食鳥蛋，喝鳥汁，殺死它們的幼鳥吃掉。鳥兒們回來后，看到這種情況，都責罵它，而這隻鸛鳥卻否認。鳥兒們知道它是在欺騙，都離開了。在這棵樹下，又過了一會兒，看到一個外道出家人，身穿破舊的衣服，安詳地慢慢走著，嘴裡不停地說著『去去』。老老婆羅門問他：『為什麼一邊走一邊口中念著去去？』外道回答說：『我是出家人，憐憫一切眾生，害怕傷害蟲蟻，所以才這樣。』當時，婆羅門看到出家人說出這樣的話，深信不疑，立刻跟隨他，來到他家。到了晚上，對外道說：『我需要安靜來修心，你住在別的房間，在那裡睡覺。』當時，婆羅門聽到可以修行，心裡非常高興。

English version: He left the master's residence, gradually going further away. That Brahmin said to the old Brahmin, 'At the place we stayed last night, a blade of grass stuck to my clothes. Since I was young, I have never infringed upon anything in the world. Now that a blade of grass is on my clothes, I feel very ashamed. I want to return the blade of grass to the master. You stay here and wait for me, I'll go back and come right back.' The old Brahmin, upon hearing this, deeply believed him and grew even more respectful, agreeing to stay and wait for him. That Brahmin pretended to take the blade of grass to return to the master, but before going far, he hid in a gully, lying on his back. After a long time, he returned, saying that he had returned the blade of grass to the master. The old Brahmin believed it to be true and respected him even more. When the old Brahmin needed to relieve himself, he entrusted his treasures to him. This person then took the treasures and ran away. The old Brahmin, realizing his things had been stolen, lamented that person, and also felt self-pity, worried, annoyed, and dejectedly continued on his way. After walking a little further, he rested under a tree and saw a stork, with grass in its mouth, saying to the other birds, 'We should have compassion for each other and live together.' At that time, the birds all believed its words and gathered together. Then, this stork, after all the birds had left, went to their nests, pecked at the eggs, drank the juice, and killed their young to eat. When the birds returned and saw this, they all scolded it, but the stork denied it. The birds knew it was deceiving them and all left. After a while under this tree, he saw an ascetic of another sect, wearing tattered clothes, walking slowly and peacefully, constantly saying 'go, go' with his mouth. The old Brahmin asked him, 'Why do you keep saying 'go, go' as you walk?' The ascetic replied, 'I am an ascetic, I have compassion for all living beings, and I am afraid of harming insects and ants, so I do this.' At that time, the Brahmin, seeing the ascetic say such words, deeply believed him and immediately followed him to his home. In the evening, he said to the ascetic, 'I need quiet to cultivate my mind, you stay in another room and sleep there.' At that time, the Brahmin was very happy to hear that he could practice, and his heart was filled with joy.

---

。至夜後分，但聞作樂歌舞之聲，便出看之，乃見出家外道住室，有一地孔，中出婦女，與共交通，若女人舞，外道彈琴，若外道舞，女人彈琴。見此事已，而自念言：「天下萬物，不問人獸，無一可信者。」說偈言曰：

「不捉他男子，　　以草還主人， 鸛雀詐啣草，　　外道畏傷蟲， 如是諂偽語，　　都無可信者。」

爾時國內，有一長者，居家巨富，多諸珍寶，于其一夜，多失財物。時王聞已，問長者言：「有誰來去，致令亡失？」長者白王：「初無奸雜而與往返，唯一婆羅門，長共出入，清身潔己，不犯世物，草葉著衣，猶還其主，自此已外，更無異人。」王聞是已，攝婆羅門而詰問之。爾時長者，往白王言：「彼人凈行，世之無比，如何一旦，而被拘執？寧失財物，愿王放舍。」時王答言：「我昔曾聞，有如是比外詐清凈內懷奸惡，爾勿憂惱，聽我覈實。」作是語已，即便撿究，辭窮理屈，依實伏首。是故智者，處世如鏡，善別真偽，為世導師。

（一一九）婆羅門婦欲害姑緣

昔有婆羅門，其婦少壯，姿容艷美，欲情深重，志存淫蕩，以有姑在，不得遂意，密作奸謀，欲傷害姑。詐為孝養，以惑夫意，朝夕恪勤，供給無乏，其夫歡喜，謂其婦言：「爾今供給，得為孝婦，我母投老，得爾之力。」婦答夫言：「今我世供，資養無幾，若得天供，是為愿足，頗有妙法，可生天不？」夫答婦言：「婆羅門法，投巖赴火，五熱炙身，行如是事，便得生天

現代漢語譯本：到了深夜，只聽到奏樂歌舞的聲音，便出去觀看，原來是看見出家外道住的地方，有一個地洞，洞中出來婦女，與外道交合，像女人跳舞，外道彈琴，又像外道跳舞，女人彈琴。看到這件事後，自己心中想：『天下萬物，不論賢愚，沒有一樣可以相信的。』於是說了偈語： 『不拿別人的東西，把草還給主人，鸛雀假裝啣草，外道害怕傷害蟲子，像這樣諂媚虛偽的話，都不可相信。』 當時國內，有一位長者，家境非常富有，有很多珍寶，在一天晚上，丟失了很多財物。當時國王聽說了這件事，問長者說：『有誰來過，導致財物丟失？』長者告訴國王：『起初沒有可疑的人來往，只有一個婆羅門，經常出入，他自身清白，不觸犯世俗之物，即使草葉粘在衣服上，也會還給它的主人，除了他以外，沒有其他人了。』國王聽了這話，就抓來婆羅門審問他。當時長者，去告訴國王說：『那個人行為清凈，世上無人能比，怎麼會突然被拘捕呢？寧願損失財物，希望大王放了他。』國王回答說：『我以前聽說過，有像這樣外表假裝清凈，內心懷有奸惡的人，你不要憂愁，聽我查實。』說完這話，就立即調查，婆羅門理屈詞窮，如實認罪。所以智者，處世像鏡子一樣，能分辨真假，是世人的導師。 （一一九）婆羅門婦想害婆婆的因緣 從前有一個婆羅門，他的妻子年輕貌美，慾望強烈，心存邪念，因為有婆婆在，不能如願，就暗中策劃陰謀，想要傷害婆婆。她假裝孝順，以此迷惑丈夫，早晚勤勞，侍奉周到，她的丈夫很高興，對妻子說：『你現在侍奉，可以稱得上是孝順的媳婦了，我母親年老了，多虧了你的照顧。』妻子回答丈夫說：『現在我侍奉，供養的很少，如果能得到天上的供養，那就心滿意足了，有什麼好辦法，可以昇天嗎？』丈夫回答妻子說：『婆羅門的法，是跳崖赴火，用五種熱物炙烤身體，做這樣的事，就可以昇天。』

English version: Late at night, only the sounds of music and dancing could be heard. So, he went out to see what was happening. He saw that in the dwelling of an ascetic, there was a hole in the ground. From this hole, women emerged and engaged in intercourse with the ascetic. It was like women dancing while the ascetic played the lute, or the ascetic dancing while the women played the lute. Having seen this, he thought to himself, 'Among all things in the world, whether wise or foolish, there is nothing that can be trusted.' Then he spoke a verse: 'Not taking another's man, returning the grass to its owner, the stork pretending to hold grass, the ascetic fearing to harm insects, such flattering and false words, none of them can be trusted.' At that time, in the kingdom, there was an elder who was very wealthy and had many treasures. One night, he lost a lot of his wealth. When the king heard about this, he asked the elder, 'Who came and went, causing the loss of your wealth?' The elder told the king, 'Initially, there were no suspicious people coming and going. Only a Brahmin, who often comes and goes, is pure in his conduct, does not violate worldly things, and even returns a blade of grass that sticks to his clothes to its owner. Besides him, there is no one else.' Upon hearing this, the king had the Brahmin arrested and questioned. At that time, the elder went to tell the king, 'That man's conduct is pure, unmatched in the world. How could he suddenly be arrested? I would rather lose my wealth; I hope the king will release him.' The king replied, 'I have heard before that there are those who pretend to be pure on the outside but harbor evil within. Do not worry; let me investigate.' Having said this, he immediately investigated, and the Brahmin was at a loss for words and confessed the truth. Therefore, the wise, in their dealings with the world, are like a mirror, able to distinguish between truth and falsehood, and are guides for the world. (119) The Story of the Brahmin's Wife Who Wanted to Harm Her Mother-in-Law Once, there was a Brahmin whose wife was young and beautiful, with strong desires and evil intentions. Because her mother-in-law was present, she could not have her way. So, she secretly plotted to harm her mother-in-law. She pretended to be filial, thus deceiving her husband. She was diligent morning and night, providing for her mother-in-law without fail. Her husband was very happy and said to his wife, 'Your service now is worthy of being called a filial daughter-in-law. My mother is old, and it is all thanks to your care.' The wife replied to her husband, 'My current service and offerings are very little. If I could receive heavenly offerings, that would be truly satisfying. Is there a wonderful way to be reborn in heaven?' The husband replied to his wife, 'According to Brahmin law, one can jump off a cliff, throw oneself into fire, or scorch the body with five hot objects. By doing such things, one can be reborn in heaven.'

---

。」婦答夫言：「若有是法，姑可生天，受自然供，何必孜孜，受世供養？」作是語已，夫信其言，便於野田，作大火坑，多積薪柴，極令然熾，乃于坑上，而設大會，扶將老母，招集親黨，婆羅門眾，盡詣會所，鼓樂絃歌，盡歡竟日。賓客既散，獨共母住，夫婦將母詣火坑所，推母投坑，不顧而走。時火坑中，有一小隥，母墮隥上，竟不墜火。母尋出坑，日已逼闇，按來時跡，欲還向家。路經叢林，所在陰黑，畏懼虎狼羅剎鬼等，攀上卑樹，以避所畏。會值賊人多偷財寶，群黨相隨，在樹下息。老母畏懼，怖不敢動，不能自制，于樹上欬。賊聞欬聲，謂是惡鬼，捨棄財物，各皆散走。既至天明，老母泰然，無所畏懼，便即下樹，選取財寶，香瓔珠璣金釧耳珰真奇雜物，滿負向家。夫婦見母，愕然驚懼，謂是起尸鬼，不敢來近。母即語言：「我死生天，多獲財寶。」而語婦言：「香瓔珠璣金釧耳珰，是汝父母姑姨姊妹用來與汝。由吾老弱，不能多負，語汝使來，恣意當與。」婦聞姑語，欣然歡喜，求如姑法投身火坑，而白夫言：「老姑今者，緣投火坑，得此財寶，由其力弱，不能多負，若我去者，必定多得。」夫如其言，為作火坑，投身燋爛，于即永沒。爾時諸天，而說偈言：

「夫人于尊所，　　不應生惡意， 如婦欲害姑，　　反自焚滅身。」

（一二〇）烏梟報怨緣

昔有烏梟，共相怨憎。烏待晝日，知梟無見，踏殺群梟，啖食其肉

現代漢語譯本：婦人回答丈夫說：『如果真有這種方法，婆婆可以昇天，享受自然的供養，何必辛辛苦苦，接受世俗的供養呢？』說完這話，丈夫相信了她的話，便在田野里挖了一個大火坑，堆積了許多柴火，讓火燒得極旺。然後在火坑邊上，設下盛大的宴會，扶著老母親，召集親戚朋友、婆羅門眾人，都到宴會場所，敲鑼打鼓，唱歌跳舞，盡情歡樂了一整天。賓客散去後，只剩下夫妻二人和老母親。夫妻倆帶著老母親來到火坑邊，把母親推入坑中，頭也不回地走了。當時火坑裡有一個小土堆，母親掉在土堆上，竟然沒有掉進火里。母親從坑裡出來，天色已經昏暗，她沿著來時的路，想要回到家中。路上經過樹林，到處陰暗，她害怕老虎、狼、羅剎鬼等，就爬上一棵矮樹，躲避所害怕的東西。正好遇到一群盜賊偷了許多財寶，他們結伴而行，在樹下休息。老母親害怕，不敢動彈，忍不住在樹上咳嗽了一聲。盜賊聽到咳嗽聲，以為是惡鬼，丟下財物，各自逃散了。天亮后，老母親安然無恙，不再害怕，便從樹上下來，撿起財寶，香瓔、珠璣、金釧、耳珰等各種珍奇雜物，滿載而歸。夫妻倆看到母親，驚愕恐懼，以為是殭屍鬼，不敢靠近。母親就說：『我死後昇天了，得到了許多財寶。』又對媳婦說：『香瓔、珠璣、金釧、耳珰，是你父母、姑姑、姨媽、姐妹用來給你的。因為我年老體弱，不能多拿，告訴你來拿，隨意給你。』媳婦聽了婆婆的話，高興地請求像婆婆一樣投身火坑，並對丈夫說：『婆婆現在因為投身火坑，得到了這些財寶，因為她力氣小，不能多拿，如果我去，一定能得到更多。』丈夫聽了她的話，挖了一個火坑，她投身進去，被燒得焦爛，當即死去。這時，諸天說偈語道： 『婦人對於長輩，不應該產生惡意，就像媳婦想要害婆婆，反而自己被焚燒而死。』 （一二〇）烏鴉和貓頭鷹報仇的因緣 從前有烏鴉和貓頭鷹，互相怨恨。烏鴉等到白天，知道貓頭鷹看不見，就踩死一群貓頭鷹，吃它們的肉。

English version: The woman replied to her husband, 'If there is such a method, the mother-in-law can ascend to heaven and receive natural offerings. Why bother toiling and receiving worldly offerings?' After saying this, the husband believed her words. He then dug a large fire pit in the field, piled up a lot of firewood, and made the fire burn fiercely. Then, at the edge of the fire pit, he held a grand feast, supporting his old mother, and summoned relatives, friends, and Brahmins, all of whom came to the feast. They played drums and sang songs, enjoying themselves for the whole day. After the guests had dispersed, only the couple and the old mother remained. The couple took the old mother to the fire pit, pushed her into it, and left without looking back. At that time, there was a small mound in the fire pit, and the mother fell onto the mound, not falling into the fire. The mother came out of the pit, and it was already dark. She followed the path she had come by, wanting to return home. On the way, she passed through a forest, where it was dark everywhere. She was afraid of tigers, wolves, Rakshasa ghosts, etc., so she climbed a low tree to avoid what she feared. It happened that a group of thieves had stolen a lot of treasure, and they were traveling together, resting under the tree. The old mother was afraid and dared not move. She couldn't help but cough on the tree. The thieves heard the cough and thought it was an evil ghost. They abandoned their belongings and scattered. When it was dawn, the old mother was safe and sound, no longer afraid. She came down from the tree, picked up the treasures, fragrant necklaces, pearls, gold bracelets, earrings, and other rare and miscellaneous items, and carried them home. The couple saw their mother and were shocked and frightened, thinking she was a zombie ghost, and dared not approach her. The mother then said, 'I died and ascended to heaven, and obtained a lot of treasure.' She also said to her daughter-in-law, 'The fragrant necklaces, pearls, gold bracelets, and earrings were given to you by your parents, aunts, and sisters. Because I am old and weak, I cannot carry much. I am telling you to come and take them, and I will give them to you as you wish.' The daughter-in-law, hearing her mother-in-law's words, happily asked to throw herself into the fire pit like her mother-in-law, and said to her husband, 'Mother-in-law has now obtained these treasures by throwing herself into the fire pit. Because she is weak, she cannot carry much. If I go, I will surely get more.' The husband listened to her words, dug a fire pit, and she threw herself into it, was burned to a crisp, and died immediately. At that time, the gods spoke a verse: 'A woman should not harbor evil intentions towards her elders, just as the daughter-in-law wanted to harm her mother-in-law, but instead burned herself to death.' (120) The Cause of the Crow and Owl's Revenge In the past, there were crows and owls who hated each other. The crows waited for the daytime, knowing that the owls could not see, and trampled a group of owls to death, eating their flesh.

---

。梟便於夜，知烏眼闇，復啄群烏，開穿其腸，亦復啖食。畏晝畏夜，無有竟已。時群烏中，有一智烏，語眾烏言：「已為怨憎，不可救解，終相誅滅，勢不兩全，宜作方便殄滅諸梟，然後我等可得歡樂，若其不爾，終為所敗。」眾烏答言：「如汝所說，當作何方，得滅仇賊？」智烏答言：「爾等眾烏，但共啄我，拔我毛羽，啄破我頭，我當設計，要令殄滅。」即如其言。燋悴形容，向梟穴外，而自悲鳴。梟聞聲已便出語言：「今爾何故，破傷頭腦，毛羽毀落，來至我所，悲聲極苦，欲何所說？」烏語梟言：「眾烏仇我，不得生活，故來相投，以避怨惡。」時梟憐愍，欲存養畜，眾梟皆言：「此是怨家，不可親近，何緣養畜，以長怨敵？」時梟答言：「今以困苦，來見投造，一身孤單，竟何能為？」遂便畜養，給與殘肉。日月轉久，毛羽平復，烏詐歡喜，微作方計，銜干樹枝並諸草木，著梟穴中，似如報恩。梟語烏言：「何用是為？」烏即答言：「孔穴之中，純是冷石，用此草木，以御風寒。」梟以為爾，默然不答。而烏於是，即求守孔穴，詐給使令，用報恩養。時會暴雪，寒氣猛盛，眾梟率爾來集孔中，烏得其便，尋生歡喜，銜牧牛火，用燒梟孔，眾梟一時，於是殄滅。爾時諸天，說偈言曰：

「諸有宿嫌處，　　不應生體信， 如烏詐托善，　　焚滅眾梟身。」

（一二一）婢共羊斗緣

昔有一婢，稟性廉謹，常為主人，典𪌑麥豆。時主人家，有一羯羝，伺空逐便啖食麥豆

現代漢語譯本：貓頭鷹習慣於夜晚活動，知道烏鴉眼睛看不清，就啄食烏鴉，剖開它們的腸子，然後吃掉。它們害怕白天也害怕夜晚，沒有停止的時候。當時烏鴉群中，有一隻聰明的烏鴉，對眾烏鴉說：『已經結下仇恨，無法調解，最終會互相殘殺，勢不兩立，應該想辦法消滅貓頭鷹，然後我們才能快樂，如果不是這樣，最終會被它們打敗。』眾烏鴉回答說：『像你說的，應該怎麼辦，才能消滅仇敵？』聰明的烏鴉回答說：『你們眾烏鴉，只要一起啄我，拔掉我的羽毛，啄破我的頭，我自有辦法，一定要讓它們滅絕。』於是就按照它說的做了。它形容憔悴，來到貓頭鷹的洞穴外，自己悲鳴。貓頭鷹聽到聲音后就出來說：『現在你為什麼頭破血流，羽毛掉落，來到我這裡，悲傷地哭泣，想說什麼？』烏鴉對貓頭鷹說：『眾烏鴉仇恨我，我活不下去了，所以來投靠你，躲避仇恨。』當時貓頭鷹憐憫它，想收留它，眾貓頭鷹都說：『這是仇家，不能親近，為什麼要收留它，增長仇敵？』當時貓頭鷹回答說：『現在它困苦不堪，來投靠我們，孤身一人，又能做什麼呢？』於是就收留了它，給它吃剩下的肉。日子久了，羽毛長好了，烏鴉假裝高興，暗中計劃，銜來干樹枝和各種草木，放在貓頭鷹的洞穴中，好像是報恩。貓頭鷹對烏鴉說：『這是做什麼？』烏鴉就回答說：『洞穴里，全是冰冷的石頭，用這些草木，可以抵禦風寒。』貓頭鷹以為是這樣，沉默不語。而烏鴉於是，就請求看守洞穴，假裝聽從使喚，用來報答養育之恩。當時正趕上暴雪，寒氣猛烈，眾貓頭鷹紛紛來到洞穴中，烏鴉趁機，非常高興，銜來牧牛用的火，用來燒貓頭鷹的洞穴，眾貓頭鷹一時之間，就都被消滅了。當時諸天，說了偈語：

『凡是有宿怨的地方， 不應該輕易相信， 就像烏鴉假裝示好， 焚燒消滅眾貓頭鷹。』

（一二一）婢女和公羊爭鬥的緣由

從前有一個婢女，天性廉潔謹慎，常常為主人管理麥豆。當時主人家，有一隻公羊，伺機偷吃麥豆。 現代漢語譯本：一天，婢女正在曬麥豆，公羊又來偷吃，婢女用木棒驅趕，公羊用角頂撞婢女，婢女被頂倒在地，非常生氣，就用木棒打公羊的頭，公羊的角被打破了。主人回來后，看到公羊的角被打破了，就責罵婢女，婢女說：『這隻公羊經常偷吃麥豆，我驅趕它，它就用角頂我，我才打它的。』主人不相信，就責打婢女。婢女非常委屈，就跑到佛陀那裡，向佛陀訴說。佛陀對她說：『你前世也是一隻羊，經常偷吃別人的麥豆，別人驅趕你，你就用角頂撞別人，別人就用木棒打你的頭，你的角也被打斷了。』婢女聽了佛陀的話，就明白了前世的因果報應，不再怨恨主人了。

English version: Owls are accustomed to the night, knowing that crows' eyes are dim, they peck at the crows, tear open their intestines, and then eat them. They fear the day and fear the night, without end. At that time, among the crows, there was a wise crow who said to the other crows: 'We have already formed a grudge, which cannot be resolved, and we will eventually kill each other. We cannot coexist. We should find a way to eliminate the owls, and then we can be happy. If not, we will eventually be defeated by them.' The crows replied: 'As you say, what should we do to eliminate the enemy?' The wise crow replied: 'All of you crows, just peck at me together, pull out my feathers, and peck at my head. I have a plan to make sure they are eliminated.' So they did as it said. It looked haggard and went to the outside of the owl's cave, and cried sadly. When the owl heard the sound, it came out and said: 'Now why are your head and brain injured, your feathers fallen, and you come to me, crying so sadly, what do you want to say?' The crow said to the owl: 'The crows hate me, I cannot live, so I come to rely on you, to avoid hatred.' At that time, the owl pitied it and wanted to take it in. The other owls all said: 'This is an enemy, we cannot be close to it, why take it in, to increase the enemy?' At that time, the owl replied: 'Now it is in distress, coming to rely on us, alone, what can it do?' So it took it in and gave it leftover meat. As time passed, its feathers grew back, the crow pretended to be happy, secretly planning, bringing dry branches and various plants, and putting them in the owl's cave, as if to repay the kindness. The owl said to the crow: 'What is this for?' The crow replied: 'Inside the cave, it is all cold stones, with these plants, we can resist the cold wind.' The owl thought it was so, and remained silent. And the crow then, asked to guard the cave, pretending to obey orders, to repay the kindness of being raised. At that time, it happened to be a blizzard, the cold was severe, and the owls all gathered in the cave. The crow took the opportunity, very happy, and brought the fire used for herding cattle, to burn the owl's cave. The owls were all eliminated at once. At that time, the gods spoke a verse:

'Where there are old grudges, One should not easily trust, Like the crow pretending to be good, Burning and destroying the owls.'

(121) The Reason for the Maid's Fight with the Ram

In the past, there was a maid, who was honest and careful by nature, and often managed the wheat and beans for her master. At that time, in the master's house, there was a ram, which would seize the opportunity to steal and eat the wheat and beans. English version: One day, the maid was drying the wheat and beans, and the ram came to steal and eat again. The maid used a wooden stick to drive it away, and the ram used its horns to butt the maid. The maid was knocked to the ground, very angry, and hit the ram's head with the wooden stick, breaking the ram's horn. When the master returned, he saw that the ram's horn was broken, and scolded the maid. The maid said: 'This ram often steals and eats the wheat and beans. When I drive it away, it butts me with its horns, so I hit it.' The master did not believe her and beat the maid. The maid felt very wronged and ran to the Buddha, to tell the Buddha about it. The Buddha said to her: 'In your previous life, you were also a sheep, often stealing other people's wheat and beans. When others drove you away, you would butt them with your horns, and others would hit your head with a wooden stick, and your horn was also broken.' When the maid heard the Buddha's words, she understood the cause and effect of her previous life, and no longer resented her master.

---

。斗量折損，為主所瞋，信己不取，皆由羊啖。緣是之故，婢常因嫌，每以杖捶，用打羯羝；羝亦含怒，來牴觸婢，如此相犯，前後非一。婢因一日空手取火，羊見無杖，直來觸婢，婢緣急故，用所取火，著羊脊上。羊得火熱，所在觸突，焚燒村人，延及山野。於時山中五百獼猴，火來熾盛，不及避走，即皆一時被火燒死。諸天見已，而說偈言：

「瞋恚斗諍間，　　不應于中止， 羝羊共婢鬥，　　村人獼猴死

現代漢語譯本：因為用斗來量東西時有折損，主人因此生氣，相信自己的判斷而不聽勸告，都是因為羊吃了東西。因為這個緣故，婢女常常因此而心生嫌隙，每次都用棍子打那隻公羊；公羊也懷恨在心，就來頂撞婢女，像這樣互相冒犯，已經不是一次兩次了。婢女有一天空手去取火，羊看見她沒有拿棍子，就直接來頂撞婢女，婢女因為情急，就用取來的火，點在羊的背上。羊被火燒得發熱，到處亂撞，燒著了村裡的人，火勢蔓延到山野。當時山裡有五百隻獼猴，火勢來得猛烈，來不及躲避逃走，就都同時被火燒死了。諸天看到這種情況后，就說了偈語： 『嗔怒和爭鬥之間，不應該停止，公羊和婢女互相爭鬥，導致村裡的人和獼猴都死了。』

English version: Because there were losses when measuring with a peck, the master became angry. Believing in his own judgment and not taking advice, it was all because the sheep ate things. Because of this, the maidservant often held a grudge, and every time she would beat the ram with a stick; the ram also held resentment and would butt the maidservant. Such mutual offenses had happened more than once or twice. One day, the maidservant went to fetch fire empty-handed. The sheep, seeing that she had no stick, came directly to butt her. In her urgency, the maidservant used the fire she had fetched to set the sheep's back ablaze. The sheep, burning hot, ran around wildly, setting fire to the villagers, and the fire spread to the mountains and fields. At that time, there were five hundred monkeys in the mountains. The fire came so fiercely that they could not escape in time, and they were all burned to death at once. The gods, seeing this, spoke a verse: 'Between anger and strife, one should not cease; the ram and the maidservant fought, causing the villagers and monkeys to die.'

---

。」

。

.

---