T04n0204_雜譬喻經
大正藏第 04 冊 No. 0204 雜譬喻經
No. 204
雜譬喻經
後漢月支沙門支婁迦讖譯
（一）
昔有比丘聰明智慧，時病危頓，弟子問曰：「成應真未？」答曰：「未得；不還未也。」問曰：「和上道高名遠，何以不至乎？」和上告曰：「已得頻來，二果未通。」問之：「已得頻來，礙何等事不至真人？」答曰：「欲睹彌勒佛時三會二百八十億人得真人時，及諸菩薩不可限載。彌勒如來巨身至尊長百六十丈，其土人民皆桃華色，人民皆壽八萬四千歲，土地平正衣食自然，閻浮土地廣長各三十萬里，意欲見此，不取真人。彌勒佛時二尊弟子：一曰雜施，二曰數數，復欲見之，知何如我？」弟子復問：「從何聞此？」和上答曰：「從佛經聞。」弟子白曰：「生死勤苦，彌勒設有異法當往待之乎？」答曰：「無異，六度四等四恩四諦寧有異乎？」答曰：「不也。設使一等彼此無異，何為復待？今受佛恩反歸彌勒，亦可取度不須待彼。」和上言：「止！卿且出去，吾當思惟。」弟子適出未到戶外，已成真人。弟子還曰：「何乎？」師曰：「已成真人。」弟子禮曰：「咄叱之頃已成果證
現代漢語譯本 從前有一位比丘，聰明又有智慧。當時他病重垂危，弟子問他：『您成就阿羅漢了嗎？』他回答說：『還沒有證得；也沒有證得不還果。』弟子問：『和上您道行高深，名聲遠播，為什麼還沒有證得呢？』和上告訴他說：『我已經證得斯陀含果，二果還沒有通達。』弟子問他：『既然已經證得斯陀含果，是什麼障礙了您沒有證得阿羅漢果呢？』他回答說：『我想親眼見到彌勒佛時，三會中有二百八十億人證得阿羅漢果，以及無數的菩薩。彌勒如來身軀高大尊貴，身高一百六十丈，他國土的人民都是桃花色，人民的壽命都有八萬四千歲，土地平坦方正，衣食自然豐足。閻浮提的土地廣闊，長寬各有三十萬里。我想要見到這些，所以不急於證得阿羅漢果。彌勒佛時有兩位尊貴的弟子：一位叫雜施，一位叫數數。我還想見到他們，你覺得我怎麼樣？』弟子又問：『您是從哪裡聽到這些的？』和上回答說：『是從佛經里聽到的。』弟子說：『生死輪迴如此辛苦，彌勒佛即使有不同的教法，您也要去等待他嗎？』和上回答說：『沒有不同，六度、四等、四恩、四諦難道會有不同嗎？』弟子回答說：『不會。如果教法相同，彼此沒有差異，為什麼還要等待呢？現在我們受佛恩，反而要歸依彌勒，也可以證得解脫，不需要等待他。』和上說：『住口！你先出去，我應當好好思惟。』弟子剛出門還沒到門外，就已經證得阿羅漢果。弟子回來問：『怎麼樣了？』師父說：『我已經證得阿羅漢果了。』弟子禮拜說：『在您呵斥我的瞬間，我已經證得果位了。』
English version Once there was a bhikkhu who was intelligent and wise. At that time, he was critically ill, and his disciple asked him, 'Have you attained Arhatship?' He replied, 'I have not attained it; nor have I attained Anagami.' The disciple asked, 'Venerable Master, your practice is profound and your reputation is far-reaching, why have you not attained it?' The Master told him, 'I have attained Sakadagami, but the second fruit has not been penetrated.' The disciple asked him, 'Since you have attained Sakadagami, what hinders you from attaining Arhatship?' He replied, 'I wish to witness when Maitreya Buddha appears, when 280 million people will attain Arhatship in three assemblies, as well as countless Bodhisattvas. Maitreya Tathagata's body is tall and noble, 160 zhang in height. The people of his land are all peach-blossom colored, and their lifespans are 84,000 years. The land is flat and even, and food and clothing are naturally abundant. The land of Jambudvipa is vast, each side being 300,000 li long. I wish to see all of this, so I am not in a hurry to attain Arhatship. In Maitreya Buddha's time, there will be two honored disciples: one named Zashi, and the other named Shushu. I also wish to see them. What do you think of me?' The disciple then asked, 'Where did you hear about this?' The Master replied, 'I heard it from the Buddhist scriptures.' The disciple said, 'The cycle of birth and death is so painful. Even if Maitreya Buddha has different teachings, will you still wait for him?' The Master replied, 'There is no difference. The Six Paramitas, the Four Immeasurables, the Four Graces, and the Four Noble Truths, could they be different?' The disciple replied, 'No. If the teachings are the same, and there is no difference between them, why wait? Now we receive the Buddha's grace, yet we want to rely on Maitreya. We can also attain liberation now, there is no need to wait for him.' The Master said, 'Stop! You should go out first, I need to contemplate.' The disciple had just stepped out and had not yet reached the door when he attained Arhatship. The disciple returned and asked, 'What happened?' The Master said, 'I have attained Arhatship.' The disciple bowed and said, 'In the moment you scolded me, I have already attained the fruit.'
。」
（二）
昔有比丘得定意時，野火燒不燒，人見之謂是鬼，便斫之，刀折不入，用心一故不入，柔軟故不燒。有人得定者，弟子呼之飯不覺，因前牽其臂，臂申長丈餘，弟子怖便取結之，意恐結不可復解之。師禪寤，苦臂痛，問弟子，白如是。師言：「汝不解寤我，折我臂，人得定意柔軟如綿，在母腹中亦爾。」
（三）
昔罽賓國有一菩薩，始生墮地，地有大動，父母皆驚。時有真人，低頭面禮華蓋供散。后長出家明哲辯慧，然多蕩泆乃無法度，所說聞者輒令得道。時有二人共為比丘，精舍守戒清白積年，意不開解。天神語之：「彼國有比丘，多所化度。」二人即往故遠歸請。時此比丘彼國有比丘與淫女通，二人求見，一人先入禮敬卻坐，淫女故臥端正極世，專心聽經無他異念，便得道跡，稽首還。復使一前禮調訊坐聽，見臥淫女，心念：「此人穢辱不良，唐苦遠來。」便棄出外。比丘曰：「何愁乃爾知有邪見？」曰：「乃誤我曹，涉曠辛苦，師此污濁有是蕩行。」曰：「卿為大非。學士法但當正心聽受慧解，焉譏是非？自生惡念，令無所得。」更自端心共入聽經，復得道跡。一得應真，師為設賓便還本國。師后典寺，大用僧物通淫戲樂過度
從前有個比丘在入定時，野火燒不到他，人們看到后認為他是鬼，就用刀砍他，刀都折斷了也砍不進去，因為他心意專一所以砍不進去，因為他身體柔軟所以燒不著。有人入定時，弟子叫他吃飯他都聽不見，於是就拉他的胳膊，胳膊伸長了一丈多，弟子害怕就把它打了個結，擔心這個結解不開了。師父禪定醒來，覺得胳膊疼，問弟子，弟子如實相告。師父說：『你不知道我入定，把我的胳膊弄折了，人入定時身體柔軟像棉花一樣，在母親的肚子里也是這樣。』 從前罽賓國有一個菩薩，剛出生落地時，大地發生劇烈震動，父母都感到驚恐。當時有個真人，低頭向他禮拜，並散花供養。後來他長大出家，聰明有智慧，但行為放蕩不羈，沒有法度，但他所說的話，聽的人往往都能得道。當時有兩個一起修行的比丘，在精舍里守戒清凈多年，但心意不開悟。天神告訴他們：『那個國家有個比丘，能度化很多人。』二人就前往，走了很遠的路才回來請教。當時這個比丘和那個國家的比丘尼有染，二人求見，一人先進入禮拜後坐下，比丘尼仍然端正地躺著，專心聽經，沒有其他雜念，就得道了，叩頭離開了。又讓另一人上前禮拜，詢問後坐下聽經，看到躺著的比丘尼，心裡想：『這個人行為污穢，不值得尊敬，我白白辛苦跑這麼遠。』就丟下他走了。比丘說：『你為什麼這樣，知道自己有邪見嗎？』那人說：『你誤了我們，讓我們走了這麼遠的路，師父你這麼污濁，行為這麼放蕩。』比丘說：『你太不對了。學道的人應該端正心意，聽受智慧的開解，怎麼能譏諷是非呢？自己生出惡念，就什麼都得不到。』那人重新端正心意，一起進去聽經，也得道了。一人證得阿羅漢果，師父為他們設宴送行，他們就回到了自己的國家。師父後來掌管寺院，大量使用僧人的財物，沉溺於淫樂，行為過分。
(Two) Once, there was a monk who, when in deep meditation, was not burned by a wildfire. People who saw this thought he was a ghost and tried to cut him with a knife, but the knife broke without penetrating. This was because his mind was focused and his body was soft, so he could not be burned. When someone was in meditation, his disciples would call him for food, but he wouldn't hear. So, they would pull his arm, and it would stretch out more than ten feet. The disciples, frightened, would tie it in a knot, fearing it could not be untied. When the master awoke from meditation, his arm hurt. He asked his disciples, and they told him what happened. The master said, 'You didn't understand that I was in meditation and broke my arm. When a person is in meditation, their body is as soft as cotton, just like when they are in their mother's womb.' (Three) Once, in the country of Kipin, there was a Bodhisattva who, upon being born, caused a great earthquake, which frightened his parents. At that time, a sage bowed to him and scattered flowers as an offering. Later, he grew up and became a monk, intelligent and wise, but he was also very unrestrained and lacked discipline. However, what he said often led those who heard him to enlightenment. At that time, there were two monks who practiced together, keeping the precepts purely for many years in a monastery, but their minds were not enlightened. A deity told them, 'There is a monk in that country who can guide many people.' The two monks went to that country, traveling a long distance to seek his teachings. At that time, this monk was having an affair with a nun in that country. The two monks sought an audience. One of them went in first, bowed, and sat down. The nun was still lying down, composed, listening intently to the teachings without any other thoughts, and he attained enlightenment, bowing and leaving. Then, the other monk went in, bowed, and sat down to listen. Seeing the nun lying down, he thought, 'This person is impure and unworthy of respect. I have come all this way for nothing.' He left in disgust. The monk said, 'Why are you like this? Do you know you have wrong views?' The monk replied, 'You misled us, making us travel so far. Master, you are so impure and unrestrained.' The monk said, 'You are very wrong. Those who study the Dharma should focus their minds on listening and receiving wisdom. How can you criticize right and wrong? By creating evil thoughts, you will gain nothing.' The monk then focused his mind again and went in to listen to the teachings, and he also attained enlightenment. One of them attained Arhatship. The master held a banquet for them, and they returned to their own country. Later, the master became the abbot of the monastery, using the monks' property excessively and indulging in excessive sexual pleasure.
。眾僧議逐，有真人曰：「且莫擯棄！雖用僧物能多化度。」便止不逐。親親詣曰：「卿前弟子可往從乞備眾人物。」即到彼國，大得眾寶還倍償僧。
（四）
昔有賢者奉法精進，得病奄亡，妻子嗥戀無聊有生，火葬收骨埋去既訖，廢忘經道香燈不設，家財饒富月旦晦朔烹殺饌啜上冢集會，相哭哀摧悲悼斷絕。亡者戒德終乃昇天，天眼遙見愍其笑之愚癡之至，便作小兒于邊牧牛，牛便卒死。兒便嗥哭，刈草著前曉喻令食，復打呼起對泣自傳，如此終日。眾人怪笑，共往呵問：「汝誰家子？牛死當歸語家，嗥哭何益？牛死豈知乎？」曰：「我不愚也。牛死尚在，猶可有望；汝父早死，設百種食共向嗥哭，焦骨何知？」眾聞霍解。曰：「吾本汝父，蒙佛生天，故來釋卿。」因還復天身，「欲得如我，加進道供。」已忽不現，妻子內外便還精進，戒德佈施拯濟一切不復憂愁，皆得道跡，同時生天。
（五）
海中有一國名私訶疊，中多出珍寶唯無石蜜。時有賈人，持五百餘車石蜜往，念欲上王，所得賞報必勝市賣，便以石蜜置王宮門，作事自陳。如是月日之中無有問者，恚曰：「彼王亦是人，我亦是人，眼耳鼻口四大俱爾，乃不可得一見與言語也。何則？王福德勝人故也
眾僧商議要驅逐他，有個得道之人說：『且慢驅逐！他雖然用了僧眾的財物，卻能廣度眾生。』於是就停止了驅逐。親近的人對他說：『你以前的弟子可以去向他乞討，以備僧眾所需。』他立刻去了那個國家，得到了大量的珍寶，加倍償還了僧眾。 從前有個賢者，奉行佛法精進不懈，得了病突然去世。他的妻子兒女悲痛哭號，覺得人生毫無意義。火葬收骨埋葬完畢后，就廢棄了誦經修道，不再供奉香燈。家裡雖然富有，卻在每月初一、十五殺生烹煮祭品，到墳上祭拜，互相哭泣哀號，悲傷不已。死者因為生前持戒修德，最終升入天界。他用天眼遙見家人，憐憫他們愚癡至極，就變成一個在旁邊放牛的小孩。牛突然死了，小孩就大聲哭泣，割來草放在牛前，曉諭它吃，又拍打它，對著牛哭泣自語，整天如此。眾人感到奇怪，笑著一起去呵斥他：『你是誰家的孩子？牛死了應該回家告訴家人，哭有什麼用？牛死了難道知道嗎？』小孩說：『我並不愚蠢。牛死了，屍體還在，還有希望；你們的父親早死了，即使擺上百種食物對著他哭，他那燒焦的骨頭又怎麼會知道呢？』眾人聽了，頓時醒悟。小孩說：『我本來是你們的父親，蒙佛恩德得以昇天，所以來開導你們。』說完就恢復了天人的身形，說：『想要像我一樣，就要更加精進修道。』說完就忽然不見了。他的妻子兒女內外都重新開始精進修行，持戒佈施，救濟一切眾生，不再憂愁，都證得了道果，同時升入天界。 海中有一個國家名叫私訶疊，那裡盛產珍寶，唯獨沒有石蜜。當時有個商人，帶著五百多車石蜜前往，心想獻給國王，得到的賞賜必定勝過在市場上販賣。於是就把石蜜放在王宮門口，自己陳述來意。這樣過了一個月，都沒有人來詢問。商人惱怒地說：『那個國王也是人，我也是人，眼睛、耳朵、鼻子、嘴巴四大器官都一樣，竟然不能見上一面說句話。這是為什麼呢？因為國王的福德勝過常人啊。』
The monks discussed expelling him, but a realized person said, 'Let's not expel him! Although he used the monastery's property, he can greatly liberate sentient beings.' So they stopped the expulsion. A close associate said to him, 'Your former disciple can go and beg from him to provide for the needs of the monks.' He immediately went to that country, obtained a large amount of treasures, and repaid the monks double. In the past, there was a virtuous person who diligently practiced the Dharma. He fell ill and suddenly passed away. His wife and children wailed in grief, feeling that life was meaningless. After the cremation, they buried his bones and abandoned the practice of reciting scriptures and offering incense and lamps. Although the family was wealthy, they killed animals and cooked offerings on the first and fifteenth of each month, going to the grave to make sacrifices, crying and wailing in sorrow. The deceased, because of his adherence to precepts and cultivation of virtue, eventually ascended to heaven. With his heavenly eye, he saw his family and pitied their extreme foolishness. He transformed into a child herding cattle nearby. The cow suddenly died, and the child cried loudly, cutting grass and placing it before the cow, telling it to eat. He then patted the cow and cried to it, doing this all day. The people were puzzled and laughed, going to scold him, 'Whose child are you? When a cow dies, you should go home and tell your family. What's the use of crying? Does a dead cow know?' The child said, 'I am not foolish. The cow is dead, but its body remains, there is still hope. Your father died long ago, even if you offer a hundred kinds of food and cry to him, how would his charred bones know?' Upon hearing this, the people suddenly understood. The child said, 'I was originally your father, who ascended to heaven through the Buddha's grace, so I came to enlighten you.' He then resumed his heavenly form, saying, 'If you want to be like me, you must cultivate the path more diligently.' He then suddenly disappeared. His wife and children, both inside and outside the family, resumed their diligent practice, upholding precepts, giving alms, and helping all beings. They no longer worried, and all attained the path, ascending to heaven at the same time. In the sea, there is a country called Sihadipa, which is rich in treasures but lacks rock candy. At that time, there was a merchant who was carrying more than five hundred carts of rock candy, intending to present it to the king, thinking that the reward he would receive would surely be greater than selling it in the market. So he placed the rock candy at the gate of the royal palace and stated his purpose. After a month, no one had asked about it. The merchant became angry and said, 'That king is also a human, and I am also a human. We have the same four great elements of eyes, ears, nose, and mouth. Yet, I cannot even get an audience to speak with him. Why is this? It is because the king's merit and virtue are greater than ordinary people.'
。吾亦當作功德，當令王不覺來歸我。」時遂行作沙門，以蜜供養三尊，求一靜處思惟苦空非身，使其未半，意解無縛得六通道，諸能一處不移成羅漢者，地為震動，帝釋諸天應來慰問，於是天帝諸天人皆下作禮助其歡喜。比丘問天帝：「卿等天上盡何所為？」答曰：「天上有四戲觀園，三處是五欲處，一處是道德，在中或論佛貴典，或時論天下四輩精進持法者。」比丘曰：「論持者為一等也，為有深淺乎？」天帝曰：「普論善人耳，佛泥曰以來有三人諸天持論未曾廢舍。」比丘曰：「斯何人也？天帝與我一一說之。」天帝言：「波羅柰國有一人作沙門，自誓言：『當經行仿佯，不得應真終不臥息。』於是晝夜經行，足壞流血百鳥逐啄，三年得道；諸天稱察無不奉承矣。有一人在羅閱祇國亦作沙門，布草為蓐坐其上，自誓曰：『不得道終不起。』而蔭蓋來但欲睡眠，使人作錐長八寸，睡來時便刺兩髀，以瘡痛不睡，一年之中得應真道；天亦嘆未曾有也。復有一人在拘睒尼國亦作沙門，在山石室峻險，卒無能得往來者。時魔波旬見其精進，便化作水牛，在比丘前鳴鼻角目，以欲觸之，比丘甚畏而思曰：『此間牛所不能得至，何以有此？得無是魔所為也。』即㖑言：『汝是弊魔所為耶？』魔謂已知便服本形
現代漢語譯本：我也會做功德，讓國王不知不覺地回到我身邊。』當時，他便出家做了沙門，用蜂蜜供養三尊佛像，尋求一處安靜的地方思考苦空無我的道理。還沒過一半時間，他的心就解脫了，沒有了束縛，獲得了六神通。那些能夠在一個地方不動就成為羅漢的人，大地都會震動，帝釋天和諸天都會前來慰問。於是，天帝和諸天人都下來行禮，幫助他歡喜。比丘問天帝：『你們天上都做些什麼？』天帝回答說：『天上有四個遊樂園，三個是享受五欲的地方，一個是講道德的地方。在道德園中，有時討論佛的尊貴典籍，有時討論天下四類精進持法的人。』比丘說：『討論持法的人，他們都是一樣的嗎？還是有深淺之分呢？』天帝說：『普遍討論善人罷了。自從佛陀涅槃以來，有三個人，諸天一直在討論，從未停止。』比丘說：『這都是什麼人呢？天帝請你一一告訴我。』天帝說：『波羅奈國有一個人出家做了沙門，他發誓說：『我應當來回走動，如果不能證得真道，就絕不休息睡覺。』於是，他日夜行走，腳都磨破流血，百鳥追逐啄食，三年後得道。諸天都稱讚他，沒有不敬佩的。有一個人在羅閱祇國也出家做了沙門，他用草鋪成床褥坐在上面，發誓說：『如果不能得道，就絕不起身。』但是，樹蔭遮蔽，他只想睡覺，就讓人做了八寸長的錐子，想睡覺的時候就用錐子刺兩腿，用疼痛來讓自己不睡覺，一年之中就證得了真道。天上也感嘆從未有過這樣的事。還有一個在拘睒尼國出家做了沙門，住在山上的石室裡，那裡險峻，沒有人能夠往來。當時，魔王波旬看到他精進修行，就變化成水牛，在比丘面前鳴叫，用角和眼睛想要觸碰他。比丘非常害怕，心想：『這裡牛不可能來，為什麼會有牛呢？莫非是魔王所為？』就大聲呵斥說：『你是魔王所為嗎？』魔王知道他已經識破，就恢復了本來的樣子。
English version: 'I will also perform meritorious deeds, and cause the king to return to me without realizing it.' At that time, he became a monk, offered honey to the three honored ones, and sought a quiet place to contemplate the suffering, emptiness, and non-self. Before half the time had passed, his mind was liberated, free from bondage, and he attained the six supernormal powers. Those who could become Arhats without moving from one place would cause the earth to shake, and Indra and the gods would come to comfort them. Then, the heavenly emperor and the gods all came down to pay their respects and help him rejoice. The monk asked the heavenly emperor, 'What do you all do in heaven?' The heavenly emperor replied, 'There are four pleasure gardens in heaven, three of which are places for enjoying the five desires, and one is a place for discussing morality. In the morality garden, they sometimes discuss the noble scriptures of the Buddha, and sometimes discuss the four types of diligent practitioners in the world.' The monk said, 'When discussing practitioners, are they all the same, or are there differences in depth?' The heavenly emperor said, 'We generally discuss good people. Since the Buddha's Nirvana, there have been three people whom the gods have been discussing without ceasing.' The monk said, 'Who are these people? Heavenly Emperor, please tell me about them one by one.' The heavenly emperor said, 'In the country of Varanasi, there was a person who became a monk and vowed: 'I shall walk back and forth, and if I do not attain the true path, I will never rest or sleep.' So, he walked day and night, his feet were broken and bleeding, and hundreds of birds chased and pecked at him. After three years, he attained the path. The gods all praised him, and there was no one who did not admire him. There was a person in Rajagriha who also became a monk. He laid grass as a mat and sat on it, vowing: 'If I do not attain the path, I will never get up.' However, the shade covered him, and he only wanted to sleep. So, he had someone make an eight-inch long awl. When he felt sleepy, he would stab his thighs with the awl, using the pain to keep himself awake. Within a year, he attained the true path. The heavens also marveled that there had never been such a thing. There was also a person in Kausambi who became a monk. He lived in a stone chamber on a steep mountain, where no one could come and go. At that time, Mara Papiyas saw his diligence and transformed into a water buffalo, bellowing in front of the monk, trying to touch him with its horns and eyes. The monk was very afraid and thought: 'It is impossible for a buffalo to come here, why is there a buffalo? Could it be the work of Mara?' He then shouted, 'Are you the work of Mara?' Mara, knowing that he had been recognized, resumed his original form.
。比丘語魔：『卿恐我何求？』魔言：『見道人精勤恐出我界去，故來相恐矣。』比丘說言：『我所以作沙門者求度世間，佛有相好欲見之耳，佛以去世無能見者，聞魔能變作佛身，為吾現之，吾便不復精進也。』魔其當然即化為佛在前立，思惟即得應真，諸天空中稱善無量，魔悔愁毒即時滅去。」
天帝語比丘：「是三人諸天所嘆，於今未休。」比丘語天帝：「此三人者，明識苦空是以朽身。吾本無意為人所輕，遂行求道得出三界，亦復奇妙亦得應真。」諸天報曰：「今還天上以道人上頭第一。」於是諸天作禮而去。於是國王聞石蜜主勤行得道，即往稽首叩頭謝過，遂為國師，興隆三寶國致太平，得福得度不可復計。
（六）
昔有一病人，眾醫不能治差，逕來投國王，王名薩和檀，以身歸大王：「慈愿治我病。」王即付諸師，敕令為治病。諸醫啟王：「此藥不可得。」王問諸師曰：「其藥名何等？」「世無五毒人其肉中作湯，服此便得差。何等為五毒？一者無貪淫心，二者無瞋恚心，三者無愚癡心，四者無妒嫉心，五者無克虐心。若有此人者，其病便愈。」王告諸師曰：「此人來歸我，唯我無此毒。」即割身上肉與之令合湯，病者服愈便發摩訶衍
現代漢語譯本：一位比丘對魔說：『你怕我求什麼？』魔說：『我見修行人精進，怕他們超出我的境界，所以來恐嚇你。』比丘說：『我之所以出家當沙門，是爲了尋求超脫世間，只是想見佛的相好。佛已經去世，沒有人能見到。聽說你能變成佛的樣子，為我顯現一下，我就不再精進了。』魔答應了，立刻化作佛站在他面前。比丘思惟，立刻證得阿羅漢果，諸天在空中稱讚，聲音無量。魔後悔，愁苦毒害立刻消失。 天帝對這位比丘說：『這三個人，諸天都在讚歎，到現在還沒有停止。』比丘對天帝說：『這三個人，明白苦空的道理，所以捨棄了這朽壞的身體。我本來無意被人輕視，於是修行求道，超脫了三界，這也是奇妙的事情，也證得了阿羅漢果。』諸天回答說：『現在回到天上，以道人你為第一。』於是諸天行禮后離去。這時，國王聽說石蜜主勤奮修行得道，就前往頂禮叩頭謝罪，於是請他做國師，興盛佛法，國家太平，得到的福報和超脫的人數不可計數。 從前有一個病人，眾醫都治不好，直接來投奔國王，國王名叫薩和檀，他把自己的身體託付給大王：『希望您能慈悲治好我的病。』國王就把他交給醫生，命令他們為他治病。醫生稟告國王：『這種藥材無法得到。』國王問醫生：『那藥叫什麼名字？』『世上沒有五毒的人，用他肉做湯，喝了就能治好。什麼是五毒呢？一是沒有貪淫的心，二是沒有嗔恚的心，三是沒有愚癡的心，四是沒有嫉妒的心，五是沒有殘暴的心。如果有這樣的人，他的病就能治好。』國王告訴醫生：『這個人來投靠我，只有我沒有這五毒。』於是割下自己身上的肉給他做湯，病人喝了病就好了，便發起了大乘之心。
English version: A monk said to the demon, 'What do you fear I seek?' The demon said, 'Seeing practitioners diligent, I fear they will go beyond my realm, so I come to frighten you.' The monk said, 'The reason I became a monk is to seek liberation from the world, and I only wish to see the Buddha's marks and characteristics. The Buddha has passed away, and no one can see him. I heard that you can transform into the Buddha's form, show it to me, and I will no longer be diligent.' The demon agreed and immediately transformed into the Buddha, standing before him. The monk contemplated and immediately attained Arhatship. The devas in the sky praised him immeasurably. The demon regretted, and his sorrow and poison immediately vanished. The heavenly emperor said to the monk, 'These three people are praised by the devas, and it has not stopped until now.' The monk said to the heavenly emperor, 'These three people understand the principle of suffering and emptiness, so they abandoned this decaying body. I originally had no intention of being looked down upon, so I practiced and sought the Way, transcending the three realms. This is also a wonderful thing, and I also attained Arhatship.' The devas replied, 'Now return to heaven, with you, the practitioner, as the first.' Then the devas bowed and left. At this time, the king heard that the master of rock candy had diligently practiced and attained the Way, so he went to bow and apologize. Then he invited him to be the national teacher, prospering the Dharma, and the country was peaceful. The blessings and the number of people who were liberated were immeasurable. (Six) In the past, there was a sick person whom all the doctors could not cure. He came directly to the king, whose name was Sava-dana, and entrusted his body to the great king, saying, 'I hope you will have compassion and cure my illness.' The king then handed him over to the doctors and ordered them to cure him. The doctors reported to the king, 'This medicine cannot be obtained.' The king asked the doctors, 'What is the name of the medicine?' 'There is no person in the world without the five poisons. If you make a soup with his flesh and drink it, you will be cured. What are the five poisons? First, there is no greedy lustful mind; second, there is no angry mind; third, there is no ignorant mind; fourth, there is no jealous mind; fifth, there is no cruel mind. If there is such a person, his illness can be cured.' The king told the doctors, 'This person has come to rely on me, and only I do not have these five poisons.' So he cut off his own flesh to make soup for him. The patient drank it and was cured, and then he developed the Mahayana mind.
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（七）
昔有迦羅越，常愿見文殊師利。迦羅越便大布施並設高座訖，便有一老翁甚大醜惡，眼中眵出、鼻中洟出、口中唾出，迦羅越見在高座上便起意：「我今日施高座，高尚沙門當在其上，汝是何等人？」便牽著地佈施訖，迦羅越便然燈燒香，著佛寺中，言：「持是功德現世見文殊師利。」便自還歸家疲極臥，夢有人語言：「汝欲見文殊師利，見之不識，近前高座上老翁正是文殊師利，汝便牽著地。如是前後七反，見之不識，當那得見文殊師利？」若人求菩薩道，一切當等心於人。求菩薩道者，文殊師利便往試之，當覺是意。
（八）
為無常家說譬喻。有一大樹，其果如二升瓶，其果垂熟，有烏飛來住樹枝上方住，果落烏頭殺。樹神見此，而作偈言：
「烏來不求死， 果墮不為烏， 果熟烏應死， 因緣會使爾。」
人在世間罪福會遲速合，無有前卻，黠人得罪不怨、得福不喜，爾乃為諦信佛言受持不離。三界之中有九十六種道，世人各奉其所事冀神有益，此諸小道未曉為福，豈能執德？所以爾者，不識三尊之上明，不執五戒之清真，無有八正之深見，豈能祐濟於人乎？是以名之薄田耳
從前有個叫迦羅越的人，一直希望見到文殊師利菩薩。迦羅越於是廣行佈施，並設定了高座。之後來了一個非常醜陋的老翁，眼睛裡流著眼屎，鼻子里流著鼻涕，嘴裡流著唾沫。迦羅越看到他在高座上，心裡想：『我今天設定高座，是想讓高尚的沙門坐在上面，你是什麼人？』於是就把老翁從高座上拉下來。佈施完畢后，迦羅越點燃燈火，焚燒香料，在佛寺中說：『希望憑藉這些功德，今生能見到文殊師利菩薩。』然後就回家了，因為太疲憊就睡下了。夢中有人告訴他：『你想見文殊師利菩薩，但即使見到了也不認識。剛才在高座上的老翁正是文殊師利菩薩，你卻把他拉了下來。像這樣前後七次，見到了也不認識，又怎麼能見到文殊師利菩薩呢？』如果有人追求菩薩之道，就應該對所有人平等相待。追求菩薩道的人，文殊師利菩薩就會前去考驗他，應當覺察到這個用意。
爲了說明世事無常，講一個譬喻。有一棵大樹，樹上的果實像兩個升的瓶子那麼大。果實成熟下垂時，有一隻烏鴉飛來停在樹枝上方。果子掉下來砸到烏鴉的頭，把烏鴉砸死了。樹神看到這種情況，就作偈說道： 『烏鴉飛來並非求死，果子掉落並非爲了烏鴉，果子成熟烏鴉就該死，因緣際會就是這樣。』 人在世間，罪惡和福報的聚合有快有慢，但不會有提前或延後。聰明的人犯了罪不怨恨，得了福不喜悅，這樣才是真正相信佛的話，並受持不離。三界之中有九十六種道，世人各自信奉自己所侍奉的神，希望得到神靈的保佑。這些小道不明白什麼是真正的福報，又怎麼能堅守德行呢？之所以這樣，是因為他們不認識三尊（佛、法、僧）之上的光明，不遵守五戒的禁忌，沒有八正道的深刻見解，又怎麼能保佑和救濟他人呢？所以說他們是貧瘠的田地罷了。
(Seven) In the past, there was a man named Kālāvet who always wished to see Mañjuśrī Bodhisattva. Kālāvet then made extensive offerings and set up a high seat. After that, an old man, very ugly, with rheum in his eyes, snot in his nose, and saliva in his mouth, came. When Kālāvet saw him on the high seat, he thought, 'I set up this high seat today for noble monks to sit on, who are you?' So he pulled the old man down from the seat. After the offerings were completed, Kālāvet lit lamps and burned incense in the Buddhist temple, saying, 'May I, through these merits, see Mañjuśrī Bodhisattva in this life.' Then he went home, and because he was very tired, he fell asleep. In his dream, someone told him, 'You wish to see Mañjuśrī Bodhisattva, but even if you see him, you won't recognize him. The old man on the high seat just now was Mañjuśrī Bodhisattva, but you pulled him down. Like this, seven times you saw him but didn't recognize him, how can you see Mañjuśrī Bodhisattva?' If someone seeks the Bodhisattva path, they should treat everyone equally. For those who seek the Bodhisattva path, Mañjuśrī Bodhisattva will come to test them, and they should be aware of this intention.
(Eight) To illustrate the impermanence of things, here is a parable. There was a large tree, and its fruits were as big as two-liter bottles. When the fruits were ripe and hanging down, a crow flew and perched on a branch above. A fruit fell and hit the crow's head, killing it. The tree spirit, seeing this, spoke in verse: 'The crow came not seeking death, the fruit fell not for the crow, when the fruit is ripe, the crow should die, such is the convergence of causes and conditions.' In the world, the gathering of sins and blessings happens at different speeds, but there is no going back or forward. A wise person does not resent when they commit a sin, nor are they happy when they receive a blessing. This is truly believing in the Buddha's words and upholding them without deviation. Within the three realms, there are ninety-six paths. People each worship their own gods, hoping to receive their blessings. These minor paths do not understand what true blessings are, how can they uphold virtue? The reason for this is that they do not recognize the light above the Three Jewels (Buddha, Dharma, Sangha), do not observe the precepts of the Five Precepts, and do not have a deep understanding of the Eightfold Path. How can they protect and save others? Therefore, they are called barren fields.
（九）
有能敬佛三尊，監通三世，明天堂之福，審太山之罪，至信三寶以塞三塗，強智慧之力以消三界癡冥，修六凈神水以蕩六患之穢，故能輕財損身口分，行等之施，以樹來世之本。施一萬報疾若響應，故言：「大道三界之良田也。」何以明之？昔阿育王曾作小兒，時道遇佛不勝歡喜，以少沙土至心奉佛，由此之福故得為聖王，典主四十萬里十六大國。以此明之，佛最為良田。昔佛弟難陀，乃往昔惟衛佛時人，一洗眾僧之福，功德自追，生在釋種，身珮五六之相，神容晃昱金色，乘前世之福，與佛同世研精道場便得六通。古人施一猶有弘報，況今檀越能多行者乎？普等之行必逮尊號，加增歡喜廣度一切。
（一〇）
法言：「染神億劫不朽，煎熬生死，得道乃止。」昔佛泥曰后五百十年，有一國王，精進勇猛世所希有，供養六萬沙門三月一時，甘香肴膳極世之味，最上座道人博綜群籍探古達今，得應真。去此國東四百八十里有一國王，供養五百婆羅門，亦盡世之美，作百種幢幡裝挍繒彩綿潔金寶雜物，一幢直五百兩金，以此伎樂而娛樂之。其有能作此技藝者，便以與之
如果有人能尊敬佛、法、僧三寶，洞察過去、現在、未來三世，明白天堂的福報，審視泰山的罪責，至誠地信仰三寶以堵塞三惡道，增強智慧的力量以消除三界的愚昧黑暗，修習六種清凈的神水以洗滌六種煩惱的污穢，所以能夠輕視錢財，減少身體和口舌的慾望，實行平等的佈施，以此來奠定來世的根基。佈施一分，回報就像回聲一樣迅速，所以說：『大道是三界最好的良田。』如何證明這一點呢？從前阿育王曾經還是個小孩的時候，在路上遇到佛陀，非常歡喜，用少許沙土虔誠地供奉佛陀，因為這個福報，所以成爲了聖王，統治著四十萬里十六個大國。由此可見，佛陀是最良善的福田。從前佛陀的弟弟難陀，是過去毗婆尸佛時代的人，他洗滌了所有僧人的福報，功德自然追隨，出生在釋迦族，身上佩戴著五六種殊勝的相貌，神采奕奕，容貌金光閃耀，憑藉前世的福報，與佛陀同時代在精進修行的道場，便獲得了六神通。古人佈施一分尚且有如此大的回報，更何況現在施主能夠多行佈施呢？普遍平等的行為必定能達到尊貴的果位，增加歡喜，廣泛地度化一切眾生。 佛法說：『染污的神識經過億劫也不會朽壞，在生死中煎熬，只有得道才能停止。』從前佛陀涅槃后五百一十年，有一個國王，精進勇猛世所罕見，供養六萬沙門三個月，每天都用甘甜香美的菜餚，極盡世間美味，最上座的道人博覽群書，通曉古今，證得了阿羅漢果。距離這個國家東邊四百八十里有一個國王，供養五百婆羅門，也用盡世間的美好，製作一百種幢幡，裝飾著絲綢、綵緞、棉布、潔凈的金銀珠寶等雜物，一頂幢幡就值五百兩黃金，用這些伎樂來娛樂他們。如果有能製作這些技藝的人，就將這些東西送給他。
(9) If one can respect the Three Jewels—Buddha, Dharma, and Sangha—perceive the three periods of time—past, present, and future—understand the blessings of heaven, examine the sins of Mount Tai, sincerely believe in the Three Jewels to block the three evil paths, strengthen the power of wisdom to dispel the ignorance and darkness of the three realms, and cultivate the six pure divine waters to cleanse the filth of the six afflictions, then one can disregard wealth, reduce bodily and verbal desires, and practice equal giving, thereby establishing the foundation for the next life. Giving a little brings a swift response, like an echo, hence it is said: 『The Great Path is the best field of merit in the three realms.』 How can this be proven? Once, when King Ashoka was a child, he encountered the Buddha on the road and was overjoyed. He offered a small amount of sand to the Buddha with utmost sincerity. Because of this merit, he became a holy king, ruling over sixteen great kingdoms spanning four hundred thousand miles. This shows that the Buddha is the most excellent field of merit. In the past, the Buddha's brother Nanda was a person from the time of the Vipassī Buddha. He washed the feet of all the monks, and his merits naturally followed him. He was born into the Shakya clan, adorned with five or six auspicious marks, his spirit radiant, and his appearance golden. Relying on the merits of his past life, he practiced diligently in the same place as the Buddha and attained the six supernormal powers. The ancients, by giving a little, received great rewards. How much more so for those who can give more now? Universal and equal actions will surely lead to a noble position, increasing joy and widely liberating all beings. (10) The Dharma says: 『A defiled consciousness will not decay even after billions of kalpas, enduring the torment of birth and death, and will only cease upon attaining enlightenment.』 Once, five hundred and ten years after the Buddha's Nirvana, there was a king who was exceptionally diligent and courageous. He offered food to sixty thousand monks for three months, using sweet and fragrant dishes, the most delicious in the world. The most senior monk was well-versed in scriptures, understanding the past and present, and attained the state of Arhat. Four hundred and eighty miles east of this kingdom, there was another king who offered food to five hundred Brahmins, also using the best things in the world. He made one hundred kinds of banners, decorated with silk, satin, cotton, clean gold, silver, and other precious objects. Each banner was worth five hundred taels of gold, and he used these musical instruments to entertain them. If anyone could make these crafts, he would give them these things.
。諸國貧人聞彼國王有此寶物，各各四面雲集合五百人，路由精舍，各習技藝欲取彼寶，糧食乏盡不能得達，便詣上座前求作沙門。上座即觀之，乃惟衛佛時賢者家奴客，曾為道人作食飲，又聞法言，從是以來天上人中受福自然，福今始盡法言故存，此等可度。便下鬚髮授以戒法，將入宮，食還大歡喜。師知其意，為說此飯不可妄食，人無至誠而食此飯者，當累劫為王作牛馬奴婢。五百新學比丘，聞此恐怖，厲志精進，九十日皆得應真。比丘已得道，欲自說本末，便大走行喚入王門共相撲來，三毒、十二因緣、五陰、六衰我皆撲之，誰能與我對者？眾坐愕然，此何言也？比丘曰：「吾等本習技藝取彼寶利養，為沙門自致羅漢，三界眾邪吾等已撲滅之，蒙大師恩快樂無極。」
（一一）
昔者兄弟二人居，大勢富貴資財無量，父母終亡無所依仰。雖為兄弟志念各異，兄好道誼；弟愛家業，官爵俸祿貪世榮色。居近波利弗雞鳴精舍去之不遠。兄專行學咨受經道不預家計，其弟見兄不親家事恒嫌恨之：「共為兄弟，父母早終，勤苦念生活，反棄家業追逐沙門聽受佛經。沙門豈能與汝衣財寶耶？家轉貧狹財物日耗人所蚩笑，謂之懈廢門戶絕滅，凡為人子當立功效，繼續父母功勛不廢，乃為孝子耳
各國貧困的人聽說那個國王有這樣的寶物，都從四面八方聚集了五百人，他們經過精舍，各自學習技藝想要奪取寶物，但因為糧食耗盡無法到達，便到上座面前請求出家為沙門。上座觀察他們，原來他們是衛佛時代賢者家的奴僕客人，曾經為道人準備飲食，又聽聞佛法，從此以後在天上人間自然享受福報，如今福報將盡，但佛法教誨仍然存在，這些人可以度化。於是為他們剃度，授予戒法，帶入宮中，他們吃飯時非常高興。師父知道他們的心思，就告訴他們這飯不可隨意吃，人若沒有至誠之心而吃這飯，將會累劫為國王做牛馬奴婢。五百新學比丘聽到這話非常恐懼，於是努力精進，九十天都證得了阿羅漢果。比丘們得道后，想要講述自己的來歷，便大步跑著，呼喊著進入王宮，互相摔跤，說：『三毒、十二因緣、五陰、六衰，我都把它們摔倒了，誰能與我對敵？』眾人聽了愕然，這是什麼話？比丘說：『我們本來學習技藝是爲了奪取寶物，謀求利益，後來出家為沙門，自己修成了羅漢，三界中的各種邪惡我們都已消滅，蒙受大師的恩德，快樂無比。』
從前有兄弟二人居住在一起，家境非常富裕，資財無數，父母去世后，他們沒有了依靠。雖然是兄弟，但志向各不相同，哥哥喜歡道義；弟弟貪愛家業，追求官爵俸祿和世俗的榮華。他們住在離波利弗雞鳴精舍不遠的地方。哥哥專心修行，學習佛法，不參與家務，他的弟弟看到哥哥不關心家事，常常怨恨他：『我們是兄弟，父母早逝，應該勤勞努力維持生計，你卻拋棄家業，追隨沙門聽受佛經。沙門難道能給你衣食財寶嗎？家裡越來越貧困，財物日益耗盡，被人嘲笑，說你懈怠荒廢，門戶衰落，凡是做兒子的，應當建立功業，繼承父母的功勛，不使之廢棄，這才算是孝子啊！』
The poor people of various countries, hearing that the king had such a treasure, gathered five hundred people from all directions. They passed by the monastery, each learning skills to seize the treasure. However, their food ran out, and they could not reach their goal. They then went before the senior monk and requested to become monks. The senior monk observed them and realized that they were former servants and guests of a wise man during the time of the Buddha Vipaśyin. They had once prepared food and drink for the monks and had heard the Dharma. From then on, they had naturally enjoyed blessings in heaven and among humans. Now, their blessings were coming to an end, but the teachings of the Dharma remained. These people could be saved. So, he shaved their heads, gave them the precepts, and brought them into the palace. They were very happy when they ate. The master knew their thoughts and told them that this food should not be eaten carelessly. If a person eats this food without sincerity, they will be a cow, horse, or servant for the king for many kalpas. The five hundred newly ordained monks were terrified upon hearing this, so they diligently practiced. Within ninety days, they all attained Arhatship. After attaining enlightenment, the monks wanted to tell their stories. They ran and shouted into the palace, wrestling with each other, saying, 'The three poisons, the twelve links of dependent origination, the five aggregates, and the six declines, I have wrestled them all down. Who can stand against me?' The crowd was astonished. What were they saying? The monks said, 'We originally learned skills to seize treasures for profit. Later, we became monks and attained Arhatship. We have destroyed all the evils of the three realms. We are infinitely happy because of the master's grace.'
In the past, there were two brothers living together. They were very wealthy and had countless assets. After their parents passed away, they had no one to rely on. Although they were brothers, their aspirations were different. The elder brother loved the path of righteousness, while the younger brother was greedy for family property, pursuing official positions, salaries, and worldly glory. They lived not far from the Cockcrow Monastery in Polif. The elder brother devoted himself to cultivation, studying the Dharma, and did not participate in family affairs. His younger brother, seeing that his elder brother did not care about family matters, often resented him, saying, 'We are brothers, and our parents died early. We should work hard to make a living. Instead, you abandon the family business and follow the monks to listen to the Buddhist scriptures. Can the monks give you clothes, food, and treasures? The family is becoming poorer, and our wealth is dwindling day by day. People laugh at us, saying that you are lazy and that our family is declining. As a son, you should establish achievements, inherit your parents' merits, and not let them be abandoned. Only then can you be considered a filial son!'
。」兄報之曰：「五戒、十善、供養三寶、行六度、坐禪念定，以道化親，乃為孝耳。道俗相反自然之數，道之所樂俗之所惡，俗之所珍道之所賤。智愚不同謀，猶明冥不可共處。是故慧人去冥就明以致道真。卿今所樂，苦惱之我，一切空無虛偽不真，迷謬計有，豈知苦辛？」其弟含恚俾頭不信，兄見如是便謂曰：「卿貪家事以財為貴，吾好經道以慧為珍。今欲舍家歸命福田，計命寄世忽若飛塵，無常卒至為罪所纏，是故舍世避危就安。」弟見兄意志趣道誼寂然無報。兄則去家行作沙門，夙夜精進，誦經念道一心坐禪，分別思惟，未曾休息懈怠，即具根力，三十七品，行合經法，成道果證。往到弟所勸令奉法：「五戒十善生天之本，佈施學問道慧之基。」弟聞此言瞋恚更盛，即答兄曰：「卿自應廢，不親家業毀壞門戶，可獨為此，勿復教我，疾出門去莫預我事。」兄便捨去。弟貪家業汲汲不休，未曾以法而住其心，然後壽終墮牛中肥盛甚大，賈客買取載鹽販之，往返有數，牛遂羸頓不能復前，上坂困頓躄臥不起，賈人策撾搖頭才動。時兄遊行飛在虛空，遙見如是，即時思惟：「知從何來？」觀見其本，本是其弟，便謂之曰：「弟汝所居舍宅田地汲汲所樂，今為所在？而自投身墮牛畜中
哥哥告訴他說：『持守五戒、十善，供養三寶，修行六度，坐禪入定，用佛法教化親人，這才是真正的孝道。出家和在家是自然相反的，佛法所喜好的，世俗所厭惡；世俗所珍視的，佛法所輕賤。智慧和愚癡的人想法不同，就像光明和黑暗不能共處一樣。所以，有智慧的人會捨棄黑暗走向光明，以求證得真理。你現在所貪戀的，是讓我痛苦煩惱的根源，一切都是空虛不實的，你被迷惑而執著于虛幻的存在，哪裡知道其中的苦楚呢？』他的弟弟聽了，生氣地搖頭表示不相信。哥哥見他這樣，就說：『你貪戀家產，以錢財為貴，我喜歡佛法，以智慧為珍寶。現在我打算捨棄家庭，皈依佛門，要知道生命寄託於世間，就像飛揚的塵土一樣，無常隨時會到來，被罪業纏繞，所以要捨棄世俗的危險，走向安穩。』弟弟見哥哥意志堅定，一心向道，就沉默不語，沒有迴應。哥哥於是離開家，出家做了沙門，早晚精進修行，誦經唸佛，一心坐禪，分別思惟，從不懈怠，很快就具足了根力，修習三十七道品，行為符合佛法，最終證得了道果。他來到弟弟那裡，勸他奉行佛法：『持守五戒十善是昇天的根本，佈施學習佛法是獲得智慧的基礎。』弟弟聽了這話，更加生氣，就回答哥哥說：『你自己應該廢棄這些，不顧家業，敗壞門風，你自己做就行了，不要再教我，快點出門去，不要管我的事。』哥哥就離開了。弟弟貪戀家業，忙碌不停，從沒有用佛法來安住自己的心，後來壽終墮落為牛，身體肥壯巨大，被商人買去用來載鹽販賣，往返多次，牛就變得瘦弱不堪，不能再往前走，上坡時困頓倒地，起不來了，商人用鞭子抽打，它只是搖搖頭。這時，哥哥在空中飛行，遠遠地看見了這一幕，立刻思惟：『知道他從哪裡來？』觀察到他的前世，原來是他的弟弟，就對他說：『弟弟啊，你所居住的房屋田地，你所貪戀的，現在在哪裡呢？你竟然投身墮落為牛畜之中！』
The elder brother told him, 'Observing the five precepts, the ten virtues, making offerings to the Three Jewels, practicing the six perfections, engaging in seated meditation and concentration, and using the Dharma to transform relatives, this is true filial piety. The path of a monastic and that of a layperson are naturally opposite. What the Dharma delights in, the world despises; what the world treasures, the Dharma belittles. The thoughts of the wise and the foolish differ, just as light and darkness cannot coexist. Therefore, the wise abandon darkness for light to attain the truth. What you now cherish is the source of my suffering and affliction. Everything is empty, false, and unreal. You are deluded and attached to illusory existence. How can you know the bitterness within?' His younger brother, filled with anger, shook his head in disbelief. Seeing this, the elder brother said, 'You are greedy for family affairs, valuing wealth, while I cherish the Dharma, valuing wisdom. Now I intend to leave home and take refuge in the field of merit. Know that life is entrusted to the world, like flying dust. Impermanence will arrive suddenly, and one will be entangled by sins. Therefore, one should abandon the dangers of the world and seek peace.' Seeing his elder brother's firm will and devotion to the path, the younger brother remained silent and did not respond. The elder brother then left home and became a monastic. He diligently practiced day and night, reciting scriptures, contemplating the Dharma, and engaging in seated meditation with a focused mind. He never rested or became lazy. Soon, he attained the roots of power, practiced the thirty-seven factors of enlightenment, and his actions aligned with the Dharma. He finally attained the fruit of enlightenment. He went to his younger brother and urged him to follow the Dharma, saying, 'Observing the five precepts and the ten virtues is the foundation for rebirth in heaven. Giving and learning the Dharma are the basis for wisdom.' Hearing this, the younger brother became even more angry and replied, 'You should abandon these things yourself. You neglect family affairs and ruin the family reputation. You can do it yourself, but don't teach me. Get out of here and don't interfere with my affairs.' The elder brother then left. The younger brother, greedy for family affairs, remained busy and never settled his mind with the Dharma. Later, when his life ended, he was reborn as a large, fat ox. A merchant bought him to carry salt for sale. After many trips, the ox became weak and could no longer move forward. When going uphill, he collapsed and could not get up. The merchant whipped him, and he could only shake his head. At that time, the elder brother was flying in the sky and saw this scene from afar. He immediately thought, 'How did he come to be like this?' He observed his past life and realized it was his younger brother. He then said to him, 'Younger brother, where are the houses and fields you lived in, the things you cherished? You have now fallen and been reborn as an ox!'
。」即以威神照示本命，即自識知淚出，自責本行不善慳貪嫉妒，不信佛法輕慢聖眾，快心恣意不信兄語，違戾聖教抵突自用故墮牛中，疲頓困劣悔當何逮？兄知心念愴然哀傷，即為牛主說其本末事狀如是：「本是我弟，不信三尊背真向偽，慳妒自恣貪求不施，墮牛中羸瘦困劣甚可愍傷，今已老極疲不中用，幸以惠我濟其殘命。」賈人聞之便以施與，即將牛去還至寺中，使念三寶飯食隨時，其命終盡得生忉利。時眾賈客各自念言：「我等勤治生無厭，不能施與又不奉法不識道誼，死亦恐然不免此類。」便共出舍，捐其妻子棄所珍玩，行作沙門精進不懈，皆亦得道。由是觀之，世間財寶不益於人，奉敬三尊修身學慧博聞行道世世獲安。
（一二）
昔者舍衛國有一貧家，庭中有蒲桃樹，上有數穗，念欲即施道人。時國王先前請食一月，是貧家力勢不如，王正玄許一月，乃得一道人便持施之。語道人言：「念欲施來一月，今乃得愿。」道人語優婆夷：「以一月中施矣。」優婆夷言：「我但一穗蒲桃施耳，那得一月施。」道人言：「但一月中念欲施，則為一月也。」
有十八事，人於世間甚大難：一者值佛世難。二者正使值佛，成得為人難。三者正使得成為人，在中國生難
現代漢語譯本：『於是，神威顯現，照耀他的本命，他立刻意識到自己流淚，責備自己之前的行為不善，吝嗇貪婪，嫉妒，不相信佛法，輕慢聖眾，放縱自己的心意，不聽兄長的勸告，違背聖教，剛愎自用，所以墮落為牛。他疲憊困頓，後悔也來不及了。』他的兄長知道他的心意，感到悲傷，就對牛的主人說了事情的來龍去脈：『這原本是我的弟弟，他不相信三寶，背離真理而走向虛妄，吝嗇嫉妒，放縱貪求而不佈施，所以墮落為牛，變得瘦弱困頓，非常可憐。現在它已經老邁疲憊，沒什麼用了，希望您能把它施捨給我，讓我救濟它殘餘的生命。』商人聽了，就把它施捨給了他。他把牛帶回寺廟，讓它唸誦三寶，按時吃飯，它的生命終結后，就轉生到了忉利天。當時，眾多的商人各自想到：『我們勤勞地經營生活，卻不知滿足，不能佈施，又不奉行佛法，不明白道義，死後恐怕也難免遭受這樣的果報。』於是，他們一起捨棄家業，拋棄妻子，放棄珍貴的玩物，出家做了沙門，精進不懈，都證得了道果。由此可見，世間的財寶對人沒有益處，只有奉敬三寶，修身學習智慧，博聞廣行道義，才能世世代代獲得安樂。 現代漢語譯本：從前，舍衛國有一戶貧窮的人家，院子里有一棵葡萄樹，上面結了幾串葡萄，他們想把葡萄施捨給道人。當時，國王先前請道人吃飯一個月，這戶貧窮的人家勢力不如國王，國王正好答應了一個月，才得到一位道人，就拿葡萄施捨給他。他對道人說：『我一直想施捨一個月，現在才如願。』道人對優婆夷說：『你已經施捨了一個月了。』優婆夷說：『我只施捨了一串葡萄而已，怎麼能算一個月呢？』道人說：『只要你心中想施捨一個月，就算一個月了。』 現代漢語譯本：有十八件事，人在世間很難遇到：第一，遇到佛陀住世很難。第二，即使遇到佛陀，能夠成為人也很難。第三，即使能夠成為人，出生在中國也很難。
English version: 'Then, the divine power manifested, illuminating his original destiny. He immediately recognized his tears, blaming himself for his past misdeeds, his stinginess, greed, jealousy, disbelief in the Buddha's teachings, disrespect for the holy assembly, indulgence of his own desires, disobedience to his elder brother's advice, defiance of the sacred teachings, and stubborn self-will. Therefore, he had fallen into the form of a cow. He was exhausted and distressed, and it was too late for regret.' His elder brother, knowing his thoughts, felt sorrow and told the cow's owner the whole story: 'This was originally my younger brother. He did not believe in the Three Jewels, turned away from the truth towards falsehood, was stingy and jealous, indulged in greed without giving, and thus fell into the form of a cow, becoming weak and distressed, very pitiful. Now it is old and tired, of no use. I hope you can give it to me so I can help it through its remaining life.' The merchant, upon hearing this, gave it to him. He took the cow back to the temple, had it recite the Three Jewels, and provided it with food at regular times. When its life ended, it was reborn in the Trayastrimsa Heaven. At that time, the many merchants each thought: 'We diligently manage our lives, yet are never satisfied. We cannot give, nor do we follow the Buddha's teachings, nor do we understand the principles of the Way. After death, we are afraid we will not escape such consequences.' Therefore, they all abandoned their homes, left their wives, and gave up their precious possessions. They became monks, diligently and tirelessly practicing, and all attained enlightenment. From this, it can be seen that worldly treasures are of no benefit to people. Only by respecting the Three Jewels, cultivating oneself, learning wisdom, widely hearing and practicing the Way, can one obtain peace and happiness in every life. English version: In the past, in the country of Sravasti, there was a poor family. In their courtyard was a grape tree with several bunches of grapes. They intended to give the grapes to a monk. At that time, the king had previously invited monks for a month-long meal. This poor family's influence was not as great as the king's. The king had just agreed to a month, and they only got one monk, so they gave him the grapes. He said to the monk, 'I have been wanting to give for a month, and now my wish is fulfilled.' The monk said to the laywoman, 'You have already given for a month.' The laywoman said, 'I only gave one bunch of grapes, how can it be considered a month?' The monk said, 'As long as you had the intention to give for a month, it is considered a month.' English version: There are eighteen things that are very difficult for people to encounter in this world: First, it is difficult to encounter a Buddha in the world. Second, even if one encounters a Buddha, it is difficult to be born as a human. Third, even if one is born as a human, it is difficult to be born in China.
。四者正使在中國生，種姓家難。五者正使在種姓家。四支六情完具難。六者正使四支六情完具，財產難。七者正使得財產，善知識難。八者正使得善知識，智慧難。九者正使得智慧，善心難。十者正使得善心，能佈施難。十一者正使能佈施，欲得賢善有德人難。十二者正使得賢善有德人，往至其所難。十三者正至其所，得宜適難。十四者正使得宜適，受聽問訊說中正難。十六者正使得中正，解智慧難。十七者正使得解智慧，能受深經種種難。是為十八事
現代漢語譯本：第一，即使在中國出生，也難以擺脫種姓制度的束縛。第二，即使出身於種姓家庭，也難以擁有健全的四肢和六情。第三，即使四肢六情健全，也難以獲得財富。第四，即使擁有財富，也難以遇到良師益友。第五，即使遇到良師益友，也難以獲得智慧。第六，即使擁有智慧，也難以生起善心。第七，即使生起善心，也難以做到佈施。第八，即使能夠佈施，也難以遇到賢良有德之人。第九，即使遇到賢良有德之人，也難以親自前往拜訪。第十，即使親自前往拜訪，也難以得到合適的待遇。第十一，即使得到合適的待遇，也難以聽到中正的教誨。第十二，即使聽到中正的教誨，也難以理解其中的智慧。第十三，即使理解了其中的智慧，也難以接受深奧的經典。這便是十八件難事。 現代漢語譯本：一、即使出生在中國，也難免受到種姓制度的限制。二、即使出身於種姓家庭，也難以擁有健全的身體和情感。三、即使身體和情感健全，也難以獲得財富。四、即使擁有財富，也難以遇到好的老師和朋友。五、即使遇到好的老師和朋友，也難以獲得智慧。六、即使擁有智慧，也難以產生善良的心。七、即使產生善良的心，也難以做到慷慨佈施。八、即使能夠慷慨佈施，也難以遇到賢德之人。九、即使遇到賢德之人，也難以親自前往拜訪。十、即使親自前往拜訪，也難以得到恰當的對待。十一、即使得到恰當的對待，也難以聽到公正的教誨。十二、即使聽到公正的教誨，也難以理解其中的智慧。十三、即使理解了其中的智慧，也難以接受深奧的佛法。這便是十八件困難的事情。
English version: First, even if one is born in China, it is difficult to escape the constraints of the caste system. Second, even if one is born into a caste family, it is difficult to have complete limbs and six senses. Third, even if one has complete limbs and six senses, it is difficult to acquire wealth. Fourth, even if one has wealth, it is difficult to encounter good teachers and friends. Fifth, even if one encounters good teachers and friends, it is difficult to gain wisdom. Sixth, even if one has wisdom, it is difficult to generate a kind heart. Seventh, even if one generates a kind heart, it is difficult to practice giving. Eighth, even if one is able to give, it is difficult to encounter virtuous and noble people. Ninth, even if one encounters virtuous and noble people, it is difficult to personally go and visit them. Tenth, even if one personally goes to visit them, it is difficult to receive appropriate treatment. Eleventh, even if one receives appropriate treatment, it is difficult to hear just teachings. Twelfth, even if one hears just teachings, it is difficult to understand the wisdom within them. Thirteenth, even if one understands the wisdom within them, it is difficult to accept profound scriptures. These are the eighteen difficult things. English version: 1. Even if born in China, it's hard to avoid the limitations of the caste system. 2. Even if born into a caste family, it's hard to have a sound body and emotions. 3. Even if the body and emotions are sound, it's hard to acquire wealth. 4. Even if one has wealth, it's hard to meet good teachers and friends. 5. Even if one meets good teachers and friends, it's hard to gain wisdom. 6. Even if one has wisdom, it's hard to generate a kind heart. 7. Even if one generates a kind heart, it's hard to practice generous giving. 8. Even if one can practice generous giving, it's hard to meet virtuous people. 9. Even if one meets virtuous people, it's hard to personally go and visit them. 10. Even if one personally goes to visit them, it's hard to receive proper treatment. 11. Even if one receives proper treatment, it's hard to hear fair teachings. 12. Even if one hears fair teachings, it's hard to understand the wisdom within them. 13. Even if one understands the wisdom within them, it's hard to accept profound Buddhist teachings. These are the eighteen difficult things.
《雜譬喻經》
The Miscellaneous Similes Sutra