T04n0205_雜譬喻經

大正藏第 04 冊 No. 0205 雜譬喻經

No. 205

雜譬喻經卷上

失譯人名附後漢錄

（一）

菩薩度人，譬若巧乳母養子，有四事：一者洗浴使凈、二者乳哺令飽、三者臥寐安穩、四者抱持出入恒使歡喜。以此四事長養其子令得成就。菩薩亦復如是，有四事育養眾生：一者以正法洗浴心垢、二者以經法飲食使飽、三者禪定三昧隨時興立、四者以四恩饒益一切恒令歡喜。以此四事勸誨一切，長育眾生使得至道。

（二）

世間有二知識，常與人為因緣，令人得大罪，亦令人得大福。何謂二知識？一者惡知識、二者善知識。譬如賊師造惡逆，殺害君父破亂天下，眾生被毒殃無不加，與之從事令人得大罪。如釋迦文菩薩發意求道救護眾生，四等四恩接護一切，三界五道靡不蒙度也！所謂善知識與之從事，令人得大福。

（三）

昔南天竺有一國名私呵潔，處海渚之上，其城縱廣八萬餘裡。時他國有一老母名阿龍，遭難荒亂流離在此國，孤單無所歸，依乞丐生活，詣長者家欲求寄附。時長者婦見之，問訊老母，老母具自陳說窮厄之意。長者愴然愍之，語老母言：「可住我家耳，當相資給

現代漢語譯本 《雜譬喻經》捲上 菩薩度化眾生，就像技藝高超的乳母養育孩子，有四件事：一是洗浴使之潔凈，二是餵乳使之飽足，三是安頓睡眠使之安穩，四是抱持出入總是使之歡喜。用這四件事來養育孩子，使之成長成就。菩薩也是這樣，用四件事來養育眾生：一是通過正法洗滌心中的污垢，二是通過經法飲食使之飽足，三是隨時建立禪定三昧，四是用四恩來饒益一切，總是使之歡喜。用這四件事來勸導教誨一切眾生，養育他們使之達到真道。 世間有兩種知識，常常與人結下因緣，使人得到大罪，也使人得到大福。哪兩種知識呢？一是惡知識，二是善知識。譬如賊首製造惡逆，殺害君父，破壞擾亂天下，眾生被其毒害，沒有不遭受殃禍的，與他共事會使人得到大罪。又如釋迦文菩薩發願求道，救護眾生，用四等四恩接引護佑一切，三界五道沒有不蒙受救度的！這就是所謂的善知識，與他共事會使人得到大福。 從前南天竺有一個國家名叫私呵潔，位於海邊，它的城池縱橫八萬多里。當時，他國有一位老婦人名叫阿龍，遭遇災難，荒亂漂流到這個國家，孤單無依，靠乞討為生，來到一位長者家，想要請求寄住。當時，長者的妻子見到她，問候老婦人，老婦人詳細陳述了自己窮困厄難的境況。長者悲傷地憐憫她，對老婦人說：『可以住在我家，我會資助你。』

English version Miscellaneous Parables Sutra, Volume One (1) A Bodhisattva guiding people is like a skilled wet nurse raising a child, with four things: first, bathing to make them clean; second, feeding milk to make them full; third, arranging sleep to make them peaceful; and fourth, holding them in and out, always making them happy. With these four things, they nurture the child to grow and achieve. A Bodhisattva is also like this, using four things to nurture sentient beings: first, using the righteous Dharma to wash away the defilements of the mind; second, using the teachings of the scriptures to nourish them; third, establishing meditative samadhi at all times; and fourth, benefiting all with the four kindnesses, always making them happy. With these four things, they exhort and teach all sentient beings, nurturing them to reach the true path. (2) In the world, there are two kinds of knowledge that often create causes and conditions for people, leading them to great sins or great blessings. What are these two kinds of knowledge? One is evil knowledge, and the other is good knowledge. For example, a bandit leader creates evil rebellions, killing rulers and fathers, disrupting and destroying the world. Sentient beings are poisoned by them, and none escape misfortune. Associating with them leads to great sins. On the other hand, like Shakyamuni Bodhisattva, who vowed to seek the path and save sentient beings, using the four immeasurables and four kindnesses to guide and protect all, none in the three realms and five paths are not saved! This is what is called good knowledge, and associating with them leads to great blessings. (3) In ancient times, there was a country in South India called Sihara, located on the coast. Its city was over 80,000 li in length and width. At that time, there was an old woman from another country named Arong, who encountered disaster and drifted to this country in chaos. She was alone and without support, living by begging. She came to the house of an elder, seeking to stay. The elder's wife saw her, greeted the old woman, and the old woman explained in detail her poor and difficult situation. The elder was saddened and took pity on her, saying to the old woman, 'You can stay in my house, and I will provide for you.'

。」老母喜曰：「吾無以上報，當以小小作使，所作眾務不敢憚勞也！」便停止住。意有悲喜：「昔日供侍眾僧隨意所設，今日忽爾窮厄，施心不達，內自感傷。」前禮道人問訊必訖：「不審僧朝中供未也？」道人答曰：「朝來入城乞丐了無所得，是以便還所解耳！」老母即念：「欲得飯眾僧，而自了無所有。」白諸道人：「我今入城視之，若得供辦者，當還白之！若無者亦當使知訊息。」於是眾許可，各各解住樹下。

於是老母還舍啟長者婦，宜用數千錢：「今我雖在此作使，愿身自賣終身為婢，可立券要？」長者婦問曰：「卿在此仰我衣食，欻複用錢為？持作何等？」老母白言：「私宜急用，不可得說。」於是長者婦以錢與之，語言：「為持去用，若有時自可還，我以券何為？」老母得錢，詣其左右先素知識者，具以情告之：「以錢人人付，使為供六十家。」須臾已辦，赍詣道人。「本謂無實定，至城乃爾。」皆怪其精進，出於不意，而問老母：「居止何處？吾朝分衛無里不遍，何以都不相值見耶？」老母具自陳說本末：「我是某國中人也，家先奉佛供養眾僧。值世荒亂流離至此，室家蕩盡一身孤獨，依附此國大長者家，給其使令，仰其衣食，空身寄命了無一錢。向見道人悲喜交集，心有所懷，悲願不果

「老婦人高興地說：『我沒有什麼可以報答的，只能做些小事來使喚，所做的事情不敢怕辛苦！』便停了下來。心中既悲傷又高興：『以前供奉眾僧時隨意安排，今天突然窮困潦倒，想佈施卻無法實現，內心感到悲傷。』之前行禮的道人問候完畢：『不知僧眾早飯吃了嗎？』道人回答說：『早上進城乞討，一無所獲，所以就回來了！』老婦人隨即想到：『想供養眾僧吃飯，自己卻什麼都沒有。』便對眾道人說：『我現在進城看看，如果能籌辦到供品，就回來告訴你們！如果沒有，也會讓你們知道訊息。』於是眾道人同意了，各自在樹下休息。 於是老婦人回到家中，告訴長者的妻子，需要幾千錢：『我現在雖然在這裡做使喚，願意賣身終身為婢，可以立契約嗎？』長者的妻子問道：『你在這裡依靠我提供衣食，突然又要用錢做什麼？拿去做什麼？』老婦人說：『我私下裡有急用，不能說。』於是長者的妻子把錢給了她，說：『拿去用吧，如果以後有錢可以還，我立契約做什麼？』老婦人得到錢后，去拜訪她左右平時認識的人，把情況都告訴了他們：『用這些錢，每人付一些，用來供養六十家。』一會兒就辦好了，帶著東西去見道人。『本來以為沒有希望了，到城裡竟然辦成了。』大家都驚異於她的精進，出乎意料，便問老婦人：『你住在哪裡？我們早上分頭乞討，沒有哪個地方沒去過，為什麼都沒見過你呢？』老婦人詳細地陳述了事情的來龍去脈：『我是某國人，家裡以前信奉佛教，供養眾僧。遇到世道荒亂，流離失所來到這裡，家破人亡，孤身一人，依附在這個國家的大長者家，給他做使喚，依靠他提供衣食，身無分文。剛才見到道人，悲喜交加，心中有所想法，但悲傷的是願望無法實現。』

The old woman said happily, 'I have nothing to repay you with, I can only do small tasks, and I dare not be afraid of hard work!' Then she stopped. She felt both sad and happy: 'In the past, when I provided for the monks, I could arrange things as I pleased, but today I am suddenly poor and unable to give alms, which makes me feel sad.' The monk who had bowed earlier asked, 'I wonder if the monks have had their breakfast?' The monk replied, 'This morning, I went into the city to beg, but I got nothing, so I came back!' The old woman then thought, 'I want to provide food for the monks, but I have nothing myself.' She said to the monks, 'I will go into the city to see if I can get some provisions. If I can, I will come back and tell you! If not, I will also let you know.' So the monks agreed and rested under the trees. Then the old woman returned home and told the elder's wife that she needed several thousand coins: 'Although I am working here as a servant, I am willing to sell myself as a maid for life. Can we make a contract?' The elder's wife asked, 'You rely on me for food and clothing here, why do you suddenly need money? What are you going to do with it?' The old woman said, 'I have a private urgent need, which I cannot tell you.' So the elder's wife gave her the money, saying, 'Take it and use it. If you have money later, you can return it. Why would I need a contract?' After getting the money, the old woman went to visit her acquaintances nearby and told them the situation: 'Use this money, give some to each person, to provide for sixty families.' Soon it was done, and she took the things to see the monks. 'I thought there was no hope, but it was actually done in the city.' Everyone was amazed at her diligence, which was unexpected, and asked the old woman, 'Where do you live? We go everywhere to beg in the morning, why haven't we seen you?' The old woman explained the whole story: 'I am from a certain country. My family used to believe in Buddhism and provide for monks. Due to the chaos of the world, I was displaced and came here. My family was destroyed, and I am alone. I rely on the elder's family in this country, working as a servant, relying on them for food and clothing, and I have no money. Just now, seeing the monks, I felt both sad and happy, and I had an idea, but I am sad that my wish cannot be fulfilled.'

。白夫人：『以身自賣，求索少少，欲飯眾僧。』慈惠見愍，微誠得遂耳！」道人嘆曰：「真可謂盡信施矣！」皆相謂曰：「吾等亦為五陰之身行求分衛，今日之食便為啖人肉也，宜各建意以報施功。」眾人齊心立八惟務禪，精盈感通即獲超定，神足威靈振動境界，樹木曲躬有似跪拜。道人見證，贊敘施主。

國王驚肅怪其所以，召諸群臣共議：「原其感瑞，何緣致茲？」臣下四出觀察其所由，見城門外道人群集，施者濟濟，其共相慶賴。即入白，王曰：「正是所為，速請呼來！」臣下還宣王命。老母怖悸懼有非禍，報答臣曰：「吾身繫屬長者婦，不得自由。」臣還白此意，王曰：「並請命來。」於是長者婦聞王敕命，即與老母詣王所。王問其意，老母具以本末白王言。王曰：「吾為國主富有自在，然不知奉敬三尊供養道士，如此老母致感若斯！」王曰：「此母則吾師。」迎著宮內，香湯洗浴坐于師位。宮人、婇女合二萬人，王身受戒為優婆塞；老人、婇女為優婆夷。國人一切普發道意。

（四）

昔道人于山中學道。山中多有蝮蛇，道人畏之，便依一樹下，高布床耨坐禪念定；而但苦睡，不能自制。天人則于空中笑，覺之，遂睡，不解天人因作方便，欲恐令不睡極

現代漢語譯本：白夫人說：『我以自身為代價出賣，只求得少許錢財，想要供養眾僧吃飯。』慈惠菩薩見我可憐，我的微薄誠意才得以實現！」道人感嘆道：「這真是可以稱得上是完全信任佈施啊！」大家都互相說道：「我們也是爲了這五蘊之身而乞食，今天吃的飯就如同吃人肉一般，應該各自立下志願來報答施主的恩德。」眾人齊心協力立下八惟務禪，精進修行，感應道通，立即獲得超脫禪定，神足通的威靈震動了整個境界，樹木都彎下身子，好像在跪拜。道人見證了這一切，讚揚了施主的功德。 國王驚奇肅穆，奇怪這其中的原因，召集各位大臣共同商議：「探究這感應祥瑞的緣由，是什麼原因導致了這種情況？」臣下四處觀察事情的來由，看到城門外道人聚集，施捨的人絡繹不絕，他們共同慶幸依賴著施主。臣下立即入宮稟告，國王說：「正是他們所為，快點把他們請來！」臣下回去傳達了國王的命令。老母驚恐害怕，擔心會有禍事發生，回答臣下說：「我自身是屬於長者的妻子，不能自由行動。」臣下回去稟告了這件事，國王說：「把她們一起帶來。」於是長者的妻子聽到國王的命令，就和老母一起前往國王所在的地方。國王詢問她們的意圖，老母詳細地把事情的來龍去脈告訴了國王。國王說：「我作為一國之主，富有自在，卻不知道奉敬三寶，供養道士，而這位老母卻能感應到如此祥瑞！」國王說：「這位老母就是我的老師。」迎接她進入宮內，用香湯沐浴，讓她坐在老師的位置上。宮人、婇女共兩萬人，國王自己受戒成為優婆塞；老人、婇女成為優婆夷。全國人民都普遍發起了修道的意願。 從前，有位道人在山中修道。山中有很多蝮蛇，道人害怕它們，就依靠在一棵樹下，高高地鋪上床鋪，坐禪入定；但是卻總是犯困，不能控制自己。天人在空中嘲笑他，他醒來后，又睡著了，不明白天人這樣做的原因，於是天人就想了個辦法，想要讓他不至於睡得太厲害。

English version: Madam Bai said, 『I sell myself to get a little money, wanting to feed the monks.』 Compassionate Cihui saw my pitiful state, and my small sincerity was fulfilled!』 The Taoist sighed, 『This can truly be called complete faith in giving!』 They all said to each other, 『We also beg for food for this body of five aggregates. Today』s food is like eating human flesh. We should each make a vow to repay the benefactor』s kindness.』 The group united in establishing the Eight Virtues of Zen. Through diligent practice, they achieved spiritual connection and immediately attained transcendent samadhi. The power of their spiritual feet shook the realm, and the trees bowed down as if in worship. The Taoist witnessed this and praised the benefactor』s merits. The king was astonished and solemn, wondering about the cause. He summoned his ministers to discuss, 『Investigate the reason for this auspicious response. What caused this?』 The ministers went out to observe the situation and saw a gathering of Taoists outside the city gate, with people giving alms in droves. They were all rejoicing and relying on the benefactor. The ministers immediately reported to the king, who said, 『It is them. Quickly invite them here!』 The ministers returned to convey the king』s order. The old mother was frightened, fearing some misfortune, and replied to the minister, 『I belong to the elder』s wife and am not free to move.』 The minister returned to report this, and the king said, 『Bring them both.』 Upon hearing the king』s order, the elder』s wife went with the old mother to the king. The king asked their intentions, and the old mother explained the whole story to the king. The king said, 『I am the ruler of the country, wealthy and free, yet I do not know how to respect the Three Jewels and make offerings to Taoists. This old mother has achieved such a response!』 The king said, 『This mother is my teacher.』 He welcomed her into the palace, bathed her with fragrant water, and seated her in the teacher』s position. The palace attendants and concubines, totaling 20,000 people, with the king himself taking refuge as a lay disciple (Upasaka), and the old woman and concubines becoming lay female disciples (Upasika). The people of the entire country universally developed the intention to practice the Way. In the past, a Taoist was practicing the Way in the mountains. There were many vipers in the mountains, and the Taoist was afraid of them. So, he relied on a tree, set up a high bed, and sat in meditation; but he was always sleepy and could not control himself. The heavenly beings laughed at him in the air. When he woke up, he fell asleep again, not understanding why the heavenly beings did this. So, the heavenly beings devised a way to prevent him from sleeping too much.

。夜，天人言：「咄咄道人，毒蛇來矣！」道人大怖，便然燈火，遍求之不見。天人數數不止，道人乃更恚曰：「天人何以犯兩舌？都不見物，云何為言言毒蛇？」天人語道人：「何不自觀內毒蛇？身中有四蛇不除，如何更從外求之乎？」道人聞天人語，即自思惟：「觀身歷藏，乃知四大為五陰六衰所沉沒，無數劫來至今未脫。」即解四諦苦空非身。天未曉，漏盡意解，六通具足，得羅漢。

（五）

昔有阿育王，于境內立千二百塔寺，后得病大困。有一沙門往省王，王與相見，悲不能自勝。道人曰：「王前後所作功德不可計數，當開大意，莫有恨也！」王言：「正使死至不能有恨也。所以悲者，前為千二百寺，各織作金縷幡蓋千二百枚，欲自懸幡散華，于諸寺物始得辦，而得重病，恐不卒本願，故自悲耳！」道人語王：「好！」叉手一心，令王悉見一界中塔。道人即現神足，應時千二百塔皆在王前。見大歡喜，病即時差，取金幡金華懸諸剎上，塔寺低仰皆就王手。王得本願身復病癒，即發大意，延二十五年，遂作功德逮得不退轉。

（六）

昔有阿育王，拜為政位，二十八萬里盡屬之，陸地龍、閱叉等亦奉獻臣使，無不伏者

現代漢語譯本：夜裡，天人說：『咄咄道人，毒蛇來了！』道人非常害怕，就點燃燈火，到處尋找卻沒看見。天人多次不停地說，道人更加惱怒地說：『天人為何要搬弄是非？明明沒看見什麼東西，為何說有毒蛇？』天人告訴道人：『為何不自己觀察內心的毒蛇？你身上有四條毒蛇不除掉，如何能從外面尋找呢？』道人聽了天人的話，就自己思考：『觀察身體的各個器官，才知道四大被五陰六衰所淹沒，無數劫以來至今沒有解脫。』於是理解了四諦的苦空非身。天還沒亮，就領悟了真諦，六神通具足，證得羅漢果。 現代漢語譯本：從前有個阿育王，在境內建立了1200座佛塔寺廟，後來得了重病，非常痛苦。有個沙門前去探望國王，國王見到他，悲傷得不能自已。道人說：『大王您前後所做的功德不可計數，應當放開胸懷，不要有遺憾！』國王說：『即使死到臨頭也不會有遺憾。我之所以悲傷，是因為之前為1200座寺廟，各自織造了1200面金縷幡蓋，想要親自懸掛幡蓋、散花，寺廟的物品才剛準備好，就得了重病，恐怕不能完成心願，所以才悲傷啊！』道人對國王說：『好！』合掌一心，讓國王看到整個界域中的佛塔。道人隨即顯現神足通，當時1200座佛塔都出現在國王面前。國王見到后非常高興，病立刻就好了，取來金幡金花懸掛在佛塔上，佛塔寺廟的高低都到了國王手中。國王實現了心願，身體也恢復了健康，就發大愿，延續了二十五年，於是做了功德，達到了不退轉的境界。 現代漢語譯本：從前有個阿育王，被任命為執政者，二十八萬里的土地都歸他管轄，陸地上的龍、閱叉等也都進貢臣服，沒有不順從的。

English version: At night, a celestial being said: 'Duh, duh, ascetic, a poisonous snake is coming!' The ascetic was very frightened, so he lit a lamp and searched everywhere, but could not find it. The celestial being kept repeating it, and the ascetic became even more annoyed, saying: 'Why does the celestial being engage in double-tongued speech? Clearly, nothing is seen, so why say there is a poisonous snake?' The celestial being told the ascetic: 'Why don't you observe the poisonous snakes within yourself? If you don't remove the four snakes within your body, how can you seek them from the outside?' Upon hearing the celestial being's words, the ascetic pondered: 'Observing the body's organs, I realize that the four elements are submerged by the five aggregates and six senses, and have not been liberated for countless eons.' He then understood the four noble truths of suffering, emptiness, and non-self. Before dawn, he attained enlightenment, possessed the six supernatural powers, and became an Arhat. English version: Once upon a time, there was King Ashoka, who built 1200 pagodas and temples within his territory. Later, he became seriously ill and was in great pain. A Shramana went to visit the king, and the king, upon seeing him, was overcome with grief. The ascetic said: 'Your Majesty, the merits you have accumulated are countless. You should open your heart and have no regrets!' The king said: 'Even if death were upon me, I would have no regrets. The reason for my sorrow is that I had previously woven 1200 golden thread banners and canopies for each of the 1200 temples, intending to personally hang the banners and scatter flowers. The temple items were just prepared when I became seriously ill, and I fear I will not be able to fulfill my wish, hence my sorrow!' The ascetic said to the king: 'Good!' He clasped his hands together and focused his mind, allowing the king to see all the pagodas in the entire realm. The ascetic then manifested his supernatural power, and at that moment, all 1200 pagodas appeared before the king. The king was overjoyed, and his illness immediately disappeared. He took the golden banners and flowers and hung them on the pagodas. The pagodas and temples, high and low, all came into the king's hands. The king fulfilled his wish, his body recovered, and he made a great vow, extending his life for twenty-five years. He then performed meritorious deeds and attained the state of non-retrogression. English version: Once upon a time, there was King Ashoka, who was appointed as the ruler. The land of 280,000 miles was under his control. The dragons and Yakshas on land also offered tribute and became his subjects. None disobeyed him.

。唯有一龍王，北界所止之，池廣三百餘里，得佛一分舍利晝夜供養，獨不降首于阿育王。王即舉四種兵到其池上，龍不出應。龍有威神，王亦不能得前。如是三往，不能得龍。「所以威神並者，福勝我故也！吾今當大作功德供養三尊，以往取必得不疑也！」於是修立塔寺、廣請眾僧，數數不息。欲自試功德，便作一金龍，作一王身，著稱兩頭稱其輕重，作功德並稱二像，龍重王輕；后複稱之輕重衡平；復作功德，后王稱日重、龍稱日輕。王知功德日多，興兵往討，未至道半，龍王大小奉迎首伏，所得佛一分舍利者獻阿育王，阿育王復興塔寺廣闡佛法。

（七）

昔佛般泥洹去百年後，有阿育王愛樂佛法，國中有二萬比丘，王恒供養之。諸九十六種外道生嫉妒意，謀欲敗佛法，自共聚會思惟方便。中有一人善於幻化，便語眾人：「吾欲作幻，變惡鬼形索沙門，聞之必散亡。當知其不如，必來歸吾等道矣！」異道所奉神，名摩夷首羅，一頭四面八目八臂，諸鬼之最是可畏者。梵志即作是身，將諸醜鬼二百餘頭，洋洋行於國中，徐徐稍前至王宮門。一國男女莫不怖懼，王出迎之見大恐鬼，稽首問曰：「不審大神何所敕欲？」鬼語王言：「吾欲啖人

現代漢語譯本：唯獨有一位龍王，居住在北方的邊界，他的池塘寬廣三百多里，得到佛陀的一份舍利，日夜供奉，唯獨不向阿育王低頭。阿育王就率領四種軍隊來到他的池塘邊，龍王不出來應戰。龍王有威嚴的神力，阿育王也不能靠近。像這樣去了三次，都不能捉到龍王。「之所以他的威神力強大，是因為他的福報勝過我啊！我現在應當大做功德，供養三寶，再去攻取必定能成功，不會有疑問！」於是他修建佛塔寺廟，廣泛邀請僧人，不斷地進行。他想親自測試功德，就做了一條金龍，又做了一個自己的雕像，放在秤的兩端稱量輕重，做功德后再次稱量這兩個雕像，結果是龍重王輕；後來再次稱量，輕重平衡；又做功德，後來稱量時，國王的雕像一天比一天重，龍的雕像一天比一天輕。國王知道自己的功德日益增多，就興兵前去討伐，還沒走到一半路程，龍王就率領大小眷屬前來迎接，俯首稱臣，並將所得的佛陀一份舍利獻給阿育王，阿育王又修建佛塔寺廟，廣泛弘揚佛法。 現代漢語譯本：從前，佛陀涅槃一百年後，有阿育王喜愛佛法，國內有兩萬比丘，國王經常供養他們。九十六種外道心生嫉妒，圖謀破壞佛法，他們聚集在一起思考對策。其中有一個人擅長幻術，就對眾人說：「我想要施展幻術，變化成惡鬼的形象去恐嚇沙門，聽到后他們必定會逃散。讓他們知道他們不如我們，必定會來歸順我們的道！」外道所信奉的神，名叫摩夷首羅，一個頭有四張臉，八隻眼睛，八條手臂，是眾鬼中最可怕的。梵志就變化成這個樣子，帶領著二百多個醜陋的鬼，浩浩蕩蕩地在國中行走，慢慢地來到王宮門前。全國的男女老少沒有不害怕的，國王出來迎接，看到大恐怖的鬼，叩頭問道：「不知道大神有什麼吩咐？」鬼對國王說：「我想要吃人。

English version: There was only one Dragon King, residing at the northern border, whose pond was over three hundred miles wide. He had obtained a portion of the Buddha's relics and offered them worship day and night, and he alone did not bow his head to King Ashoka. King Ashoka then led four types of troops to his pond, but the Dragon King did not come out to meet them. The Dragon King possessed majestic spiritual power, and King Ashoka could not approach him. After going three times, he could not capture the Dragon King. 'The reason his spiritual power is so great is because his blessings surpass mine! I should now perform great meritorious deeds and make offerings to the Three Jewels, and then go to conquer him, and I will surely succeed without doubt!' So he built pagodas and temples, widely invited monks, and continued to do so without ceasing. He wanted to test his merit himself, so he made a golden dragon and a statue of himself, placing them on the two ends of a scale to weigh their lightness and heaviness. After performing meritorious deeds, he weighed the two statues again, and the dragon was heavier than the king; later, he weighed them again, and they were balanced; after performing more meritorious deeds, when he weighed them again, the king's statue became heavier day by day, and the dragon's statue became lighter day by day. The king knew that his merit was increasing day by day, so he raised troops to attack. Before he had reached halfway, the Dragon King led his large and small retinue to greet him, bowing his head in submission, and presented the portion of the Buddha's relics he had obtained to King Ashoka. King Ashoka then built more pagodas and temples and widely propagated the Buddha's teachings. English version: In the past, a hundred years after the Buddha's Nirvana, there was King Ashoka who loved the Buddha's teachings. There were twenty thousand monks in his kingdom, and the king constantly made offerings to them. The ninety-six kinds of heretics became jealous and plotted to destroy the Buddha's teachings. They gathered together to think of ways. One of them was skilled in illusion and said to the others, 'I want to perform an illusion, transforming into the form of an evil ghost to frighten the Shramanas. Upon hearing this, they will surely scatter and flee. Let them know that they are not as good as us, and they will surely come to submit to our path!' The god worshiped by the heretics was named Mahesvara, with one head, four faces, eight eyes, and eight arms, the most terrifying of all ghosts. The Brahmin then transformed into this form, leading over two hundred ugly ghosts, marching grandly through the kingdom, slowly approaching the palace gate. The men and women of the entire country were all terrified. The king came out to greet them, saw the terrifying ghost, and bowed his head, asking, 'I do not know what your command is, great god?' The ghost said to the king, 'I want to eat people.'

。」王言：「不可爾也！」鬼曰：「若王惜人民者，國中有無益王者付我啖之。」王言：「無有也！」鬼言：「諸沙門等，亦不田作、亦不軍征、不臣屬王，此則無益者，付吾啖之。」王心不樂，事不得已，便遣使詣祇桓，道其訊息。

二萬比丘中有最下沙彌，年十三歲名端正，白諸比丘：「我當行應焉！」即便聽許之。沙彌出外語維那曰：「其有梵志墮祇桓中者，便共剃頭，無令得脫。」便往其所，語鬼神曰：「知汝來欲啖吾等，吾等是僧中最小，故來先相差次，其餘比丘安次當來。」沙彌復言：「吾旦來未得食，卿等飯我令得一飽，乃卻啖我。」鬼神與之。時從鬼梵志亦有二萬餘人，王作大廚，當與此等。沙彌便取二萬人食，具皆著口中，神足飛著祇桓。故未飽，復取二萬梵志吞之，亦以神足送著祇桓中。時作幻梵志走大怖懼，還復為人，稽首謝過，愿作弟子。諸比丘盡剃諸梵志頭，為說經法，皆得羅漢。一國人民無不歡喜得福得度。王思惟言：「一小沙彌感動如是，況摩訶衍海何所不有者？我便發無上正真道意。」從是以來佛法興盛，於今不滅。

（八）

昔有國王喜食人肉，敕廚士曰：「汝等夜行密采人來以供廚。」以此為常。臣下後咸知之，即共斥逐捐于界外，更求良賢以為國王

現代漢語譯本：國王說：『這可不行！』鬼說：『如果大王愛惜人民，那麼國內那些對大王沒有用處的人，就讓我吃掉他們。』國王說：『沒有這樣的人！』鬼說：『那些沙門等，他們既不耕田勞作，也不參與戰爭，又不臣服於大王，這些人就是無用之人，讓我吃掉他們。』國王心裡不高興，但事情已經到了這個地步，不得不派使者去祇桓精舍，告知情況。 在兩萬比丘中，有一個最年幼的沙彌，十三歲，名叫端正，他向眾比丘說：『我應當前去應付此事！』大家就允許了他。沙彌出門后告訴維那說：『如果有梵志掉進祇桓精舍，就一起給他剃頭，不要讓他們逃脫。』然後他就去了鬼神那裡，對鬼神說：『我知道你們來是想吃我們，我們是僧眾中最小的，所以先來和你們交涉，其餘的比丘會按順序來。』沙彌又說：『我早上來還沒吃飯，你們先給我飯吃，讓我吃飽，然後再吃我。』鬼神就給了他食物。當時跟隨鬼的梵志也有兩萬多人，國王做了大廚房，用來給這些人做飯。沙彌就拿了這兩萬人的食物，全部放進嘴裡，然後用神足飛回了祇桓精舍。因為沒吃飽，他又拿了兩萬梵志吞下，也用神足送回了祇桓精舍。當時那些裝成梵志的鬼嚇得四處逃竄，恢復了人形，叩頭謝罪，願意做弟子。眾比丘給所有梵志剃了頭，為他們講說佛法，他們都成了羅漢。一個國家的人民沒有不歡喜，得到福報，得到解脫的。國王心想：『一個小沙彌都能有如此感化力，更何況是深奧的佛法呢？我應當發起無上正真道的心。』從此以後，佛法興盛，直到今天也沒有衰落。 從前有個國王喜歡吃人肉，他命令廚師說：『你們晚上秘密地抓人來，供我食用。』他一直這樣做。大臣們後來都知道了這件事，就一起驅逐他，把他趕到國界之外，另找賢能的人來做國王。

English version: The king said, 'That is not acceptable!' The ghost said, 'If Your Majesty cherishes the people, then those in the kingdom who are of no benefit to Your Majesty, let me devour them.' The king said, 'There are none such!' The ghost said, 'Those Shramanas and others, they neither till the fields, nor participate in wars, nor are they subjects of the king, these are useless people, let me devour them.' The king was displeased, but the matter had reached this point, and he had no choice but to send a messenger to Jetavana Vihara to inform them of the situation. Among the twenty thousand Bhikkhus, there was the youngest Shramana, thirteen years old, named Duanzheng, who said to the Bhikkhus, 'I shall go and deal with this!' They then permitted him. The Shramana went out and told the Vina, 'If any Brahmins fall into Jetavana Vihara, shave their heads together, do not let them escape.' Then he went to the ghost and said to the ghost, 'I know you have come to devour us, we are the smallest among the Sangha, so I have come to negotiate first, the other Bhikkhus will come in order.' The Shramana also said, 'I have not eaten since morning, you should give me food to eat until I am full, and then devour me.' The ghost gave him food. At that time, there were also more than twenty thousand Brahmins following the ghost, and the king had built a large kitchen to cook for these people. The Shramana then took the food for twenty thousand people, put it all in his mouth, and then flew back to Jetavana Vihara with his divine power. Because he was not full, he swallowed another twenty thousand Brahmins, and also sent them back to Jetavana Vihara with his divine power. At that time, those ghosts disguised as Brahmins fled in great fear, returned to human form, bowed their heads and apologized, and were willing to become disciples. The Bhikkhus shaved the heads of all the Brahmins, and preached the Dharma to them, and they all became Arhats. The people of the country were all happy, received blessings, and were liberated. The king thought, 'A small Shramana can have such an influence, how much more so the profound Dharma? I should generate the mind of unsurpassed, true, and right enlightenment.' From then on, the Buddha's Dharma flourished, and has not declined to this day. (8) In the past, there was a king who liked to eat human flesh, and he ordered his cooks, 'You must secretly capture people at night to provide for my meals.' He did this regularly. Later, the ministers all learned of this, and together they expelled him, driving him beyond the borders of the kingdom, and sought a virtuous person to be their king.

。於是啖人王，十三年後身生兩翅行啖人，無復遠近，于山中向山樹神請求祈福：「當取國王、五百人祠山樹神，使我得復還國為王。」於是便飛行取之，得四百九十九人，之山谷以石密口。時國王將諸後宮詣浴池戲，始出宮門逢一道人，說偈求乞，王即許之，還宮當賜金銀。時王入池當欲澡洗，啖人王空中飛來，抱王得去還於山中。國王見啖人王，不恐不怖顏色如故。啖人王曰：「吾本捕取五百人當持祠天，已有四百九十九人，今復得卿一人，數已滿，殺以祠天。汝知是，何以不恐懼乎？」國王對曰：「人生有死、物成有敗、合會有離，對來分之，不敢愁也！旦出宮時，道逢道士為吾說偈，即許施物，今未得與，以是為恨耳！今王弘慈寬恕，假數日中佈施訖還，不違要誓也！」即聽令去，而告之曰：「與汝七日期，若不還者，吾往取汝亦無難也！」

王即還宮都中，內外莫不歡喜，即開庫藏佈施遠近，拜太子為王，慰勞百姓辭決而去。啖人王遙見其來念曰：「此得無異人乎？從死得生而故來還。」即問曰：「身命世人所重愛者也，而卿捨命所信，世之難有，不審何守志趣？愿說其意。」即曰：「吾之慈施至誠信盟，當得阿惟三佛度十方。」彼王曰：「求佛之義其事云何？」便為廣說五戒、十善、四等、六度

現代漢語譯本：於是，吃人王在十三年後，身上長出兩翅，開始飛行吃人，不再分遠近。他在山中向山樹神祈求保佑：『應當用國王和五百人祭祀山樹神，使我能夠恢復王位。』於是，他便飛行抓人，抓到了四百九十九人，把他們關在山谷里，用石頭堵住洞口。當時，國王正帶著後宮妃嬪去浴池遊玩，剛出宮門就遇到一個道人，他念著偈語乞討，國王答應了他，說回宮後會賞賜金銀。國王進入池中正要洗澡時，吃人王從空中飛來，抱起國王就回到了山中。國王見到吃人王，沒有絲毫恐懼，臉色如常。吃人王說：『我本來要抓五百人來祭祀上天，現在已經有了四百九十九人，加上你正好湊夠了，我要殺了你祭天。你知道這些，為什麼不害怕呢？』國王回答說：『人生有死，事物有成敗，相聚有離別，這些都是必然的，我不會為此憂愁！早上出宮時，遇到一個道士為我念偈，我答應施捨給他東西，現在還沒能給他，我只是為此感到遺憾！現在大王如果能寬恕我，給我幾天時間佈施完畢再回來，我一定不會違背誓言！』吃人王就答應讓他離開，並告訴他說：『給你七天時間，如果七天不回來，我去抓你也不難！』 國王回到宮中，都城內外都非常高興，他打開倉庫，把財物佈施給遠近的人，然後立太子為王，慰勞百姓，告別離去。吃人王遠遠地看見他來了，心想：『這個人難道不是一般人嗎？從死裡逃生竟然還回來。』就問他說：『生命是世人最珍愛的東西，而你卻捨棄生命來守信，這世上很少有人能做到，不知道你有什麼樣的志向？請說出你的想法。』國王說：『我以慈悲佈施，以至誠守信，將來必定能夠成就無上佛果，普度十方。』吃人王說：『求佛的意義是什麼？』國王就為他詳細地講解了五戒、十善、四等心、六度。

English version: Then, after thirteen years, the man-eating king grew two wings and began to fly around eating people, no longer distinguishing between near and far. In the mountains, he prayed to the mountain tree god for blessings: 'I should sacrifice the king and five hundred people to the mountain tree god so that I can regain my throne.' So, he flew around capturing people, and he had captured four hundred and ninety-nine people, whom he confined in a valley, sealing the entrance with stones. At that time, the king was going to the bathing pool with his concubines. Just as he left the palace gate, he encountered a Taoist priest who was chanting verses and begging. The king promised him that he would give him gold and silver when he returned to the palace. When the king entered the pool and was about to bathe, the man-eating king flew from the sky, grabbed the king, and took him back to the mountains. When the king saw the man-eating king, he showed no fear, and his face remained calm. The man-eating king said, 'I originally intended to capture five hundred people to sacrifice to heaven. Now I have four hundred and ninety-nine, and with you, that makes five hundred. I will kill you to sacrifice to heaven. Knowing this, why aren't you afraid?' The king replied, 'Life has death, things have success and failure, meetings have separations. These are all inevitable, and I will not worry about them! This morning when I left the palace, I met a Taoist priest who chanted verses for me, and I promised to give him something. I haven't been able to give it to him yet, and that is what I regret! Now, if Your Majesty can forgive me and give me a few days to finish my almsgiving and then return, I will not break my promise!' The man-eating king agreed to let him leave and told him, 'I will give you seven days. If you don't return in seven days, it won't be difficult for me to come and get you!' The king returned to the palace, and everyone in the capital was overjoyed. He opened the treasury and distributed wealth to people near and far. Then, he appointed the crown prince as king, comforted the people, and bid farewell. The man-eating king saw him coming from afar and thought, 'Could this person be extraordinary? He escaped death and actually came back.' He asked, 'Life is what people cherish most, yet you are willing to give up your life to keep your word. This is rare in the world. I wonder what your aspirations are? Please tell me your thoughts.' The king said, 'I practice compassion and almsgiving, and I keep my promises with sincerity. In the future, I will surely attain supreme Buddhahood and liberate all beings in the ten directions.' The man-eating king said, 'What is the meaning of seeking Buddhahood?' The king then explained in detail the five precepts, the ten virtues, the four immeasurables, and the six perfections.

。心開坦然，從受五戒為清信士，放四百九十九人，各各令還國。諸王追是后王共至其國，感其信誓蒙得濟命，各不肯還於本國，遂便住止此國。於此國王，各為立第一舍，雕文刻鏤光飾嚴整，法國王飲食服御，與王無異。四方來人問言：「何以有此如王舍，遍一國中？」眾人答曰：「皆是諸王舍也！」名遂遠布。從此以來號言王舍城。佛得道已自說本末：「立信王者我身是也，啖人王者殃崛摩是，還王舍說法所度無量，皆是宿命作王時因緣人也！」佛說是時，無不歡喜，得福得度，不可訾計。

（九）

昔雪山有白象王，身有六牙，生二萬象。像王有二夫人，一人年長、一人年少，每出遊戲時夫人挾左右。時王齣戲，道過一大樹，樹花茂好，欲取二夫人身上以為光飾。鼻絞樹而搖逍之，風吹樹花獨落大夫人上，小夫人在下風不得華，謂王為有偏意，內生毒心。后王池中生一金色千葉蓮花，小象見之取持上王，王得以與大夫人使著頭上；小夫人遂益妒忿，念欲害王。雪山中多有道士，於是小夫人採取美果每供養百辟支佛，以後山上臨一險處而自誓願：「持是前後施辟支佛福報生於人中，有豪勢、自識宿命，害殺此象王。」即便放身自投山下而死。

神來生人間，為長者女，明慧遠識端正無比

現代漢語譯本：他心胸開闊坦蕩，接受五戒成為在家信徒，釋放了四百九十九人，讓他們各自返回自己的國家。各位國王追隨這位後來的國王一同來到他的國家，被他的信誓所感動，得以保全性命，都不肯返回自己的國家，於是便留在了這個國家。對於這些國王，（後來的國王）分別為他們建造了第一等的住所，雕刻著花紋，裝飾得光彩奪目，他們的飲食和服飾都和國王一樣，沒有什麼不同。四方來的人問道：『為什麼會有這些像國王的住所，遍佈整個國家？』眾人回答說：『這些都是各位國王的住所啊！』名聲因此遠播。從此以後，這裡就被稱為王舍城。佛陀得道后親自講述了事情的來龍去脈：『建立信誓的國王就是我的前身，吃人的國王就是鴦掘摩，在王舍城說法所度化的無量眾生，都是我前世做國王時的因緣之人啊！』佛陀說這些的時候，沒有不歡喜的，他們都得到了福報和度化，無法估量。 現代漢語譯本：從前，雪山有一頭白象王，身上長有六顆象牙，生養了二萬頭象。像王有兩位夫人，一位年長，一位年少，每次外出遊玩時，夫人們都分別在它的左右。當時，像王外出遊玩，路過一棵大樹，樹上的花開得茂盛美好，它想摘取花朵裝飾在兩位夫人身上。它用鼻子捲住樹枝搖晃，風吹落的花朵只落在了大夫人身上，小夫人因為在下風處沒有得到花，就認為象王偏心，內心產生了怨恨。後來，像王池中長出一朵金色的千葉蓮花，小象看見后摘下來獻給象王，像王就把它給了大夫人戴在頭上；小夫人因此更加嫉妒憤怒，想要加害象王。雪山中有很多道士，於是小夫人就採摘美味的果子，每次都供養一百位辟支佛，之後在山上靠近一處險峻的地方發誓說：『憑藉我前後供養辟支佛的福報，希望來世投生為人，擁有權勢，能夠記得前世的宿命，殺死這頭象王。』說完就縱身跳下山崖而死。 現代漢語譯本：她的神識轉生到人間，成為一位長者的女兒，聰明智慧，見識遠大，容貌端正無比。

English version: His heart opened up and became broad, he accepted the five precepts to become a lay disciple, and released four hundred and ninety-nine people, allowing each to return to their own country. The various kings followed this later king to his country, moved by his oath of faith and having their lives saved, they were unwilling to return to their own countries, and thus stayed in this country. For these kings, (the later king) built first-class residences for each of them, carved with patterns, decorated with splendor, their food and clothing were no different from the king's. People from all directions asked: 'Why are there these residences like the king's, all over the country?' The people answered: 'These are all the residences of the various kings!' The fame thus spread far and wide. From then on, this place was called Rajagriha. After the Buddha attained enlightenment, he personally recounted the whole story: 'The king who established the oath of faith was my previous life, the king who ate people was Angulimala, and the countless beings who were saved by my teachings in Rajagriha were all people who had a connection with me when I was a king in my previous life!' When the Buddha said this, there was no one who was not joyful, they all received blessings and salvation, which was immeasurable. English version: In the past, in the Himalayas, there was a white elephant king, with six tusks, who had given birth to twenty thousand elephants. The elephant king had two wives, one older and one younger, and each time they went out to play, the wives would be on his left and right sides. At that time, the elephant king went out to play, passing by a large tree, the flowers on the tree were lush and beautiful, and he wanted to pick the flowers to decorate his two wives. He used his trunk to twist the branches and shake them, and the flowers blown by the wind only fell on the older wife, the younger wife, being downwind, did not get any flowers, and thought that the elephant king was biased, and resentment arose in her heart. Later, a golden thousand-petal lotus flower grew in the elephant king's pond, and a young elephant saw it and picked it to offer to the elephant king, who then gave it to the older wife to wear on her head; the younger wife became even more jealous and angry, wanting to harm the elephant king. There were many Taoists in the Himalayas, so the younger wife picked delicious fruits and offered them to a hundred Pratyekabuddhas each time, and then on the mountain near a dangerous place, she vowed: 'By the merit of my offering to the Pratyekabuddhas before and after, I hope to be reborn as a human in the next life, with power and influence, able to remember my past life, and kill this elephant king.' After saying this, she threw herself off the cliff and died. English version: Her spirit was reborn into the human world, becoming the daughter of an elder, intelligent and wise, with far-reaching vision, and incomparably beautiful.

。其女長大，國王聘為夫人，愛重之。夫人念言：「今真得報宿怨矣！」便以梔子黃面委臥稱病。王入問之，答曰：「夜夢見象，頭有六牙，欲得其牙持作釵耳。王若不得此象牙者，病日篤矣！」王素重之不敢違意，即召國中諸射獵者得數百人，而告之言：「汝等山中頗見有白象身有六牙者不？」皆言：「未曾見也！」王意不樂。使夫人呼獵者共道此意。夫人言：「此間近處實無此象，汝眾中誰有能耐苦大膽者乎？」有一人長跪曰：「我最可矣！」於是夫人與萬兩金、與其鐵鉤斧鑿及法衣一具，告之：「汝徑詣雪山中，道當有大樹，左右有蟒，身長數百丈不可得近，斧鑿穿樹從中過去。前行當見大水，有樹木臨水上，取鐵鉤鉤上樹，尋枝進而前度至象所住。視其常可頓止處，當下作深坑薄覆其上，在中伺象來時，以箭射之。即著袈裟如沙門法，像奉三尊終不害汝。」獵者受教即涉道去，七年七月七日到象所止處，作坑入其中。須臾象王還，獵者以毒箭射之，像被此箭不從遠來，便以鼻撈其邊地，見坑中人，即問：「何人？」其人大怖懼自首言：「我是應募人。」象王即知是夫人所為，自截其牙用與獵者。語人言：「汝還去，諸象見汝即當害卿，教卻行去，群像必當尋跡追汝

現代漢語譯本：她的女兒長大后，國王娶她為夫人，非常寵愛她。夫人心想：『現在我終於可以報過去的仇恨了！』於是她用梔子花黃塗在臉上，假裝生病躺在床上。國王進來問候她，她回答說：『我夜裡夢見一頭大象，頭上有六根象牙，想要得到它的象牙做成髮釵。如果大王得不到這象牙，我的病就會一天比一天嚴重！』國王平時很看重她，不敢違揹她的意思，就召集了全國幾百名獵人，告訴他們說：『你們在山裡有沒有見過身上有六根象牙的白象？』獵人們都說：『沒有見過！』國王很不高興。他讓夫人把獵人們叫來，一起商量這件事。夫人說：『這附近確實沒有這種象，你們這些人中，誰有能吃苦、膽子大的？』有一個人跪下說：『我最合適！』於是夫人給了他一萬兩金子，還有鐵鉤、斧頭、鑿子以及一件法衣，告訴他說：『你直接去雪山中，路上會有一棵大樹，左右有蟒蛇，身長幾百丈，無法靠近，你要用斧頭鑿開樹，從中間穿過去。繼續往前走會看到一條大河，河邊有樹木，你要用鐵鉤鉤住樹枝，順著樹枝前進，到達大象居住的地方。觀察它經常休息的地方，在那裡挖一個深坑，用薄土覆蓋在上面，在坑裡等待大象來的時候，用箭射它。然後穿上袈裟，裝扮成沙門的樣子，大象敬奉三寶，就不會傷害你。』獵人接受了教誨，就上路了，七年七月七日到達了大象居住的地方，挖好坑進入其中。一會兒，像王回來了，獵人用毒箭射它，大象被箭射中，沒有從遠處來，而是用鼻子在坑邊挖掘，看到了坑裡的人，就問：『你是誰？』那人非常害怕，坦白說：『我是應募而來的人。』象王立刻知道是夫人所為，就自己砍下象牙給了獵人。告訴他說：『你回去吧，群像看到你就會傷害你，你要倒著走，群像一定會順著你的腳印追趕你。』

English version: Her daughter grew up, and the king took her as his wife, loving her dearly. The wife thought, 'Now I can truly avenge the old grudge!' So she smeared her face with gardenia yellow and lay in bed, pretending to be ill. The king came in to ask about her, and she replied, 'I dreamt of an elephant last night, with six tusks on its head. I want to get its tusks to make hairpins. If Your Majesty cannot get these tusks, my illness will worsen day by day!' The king, who valued her greatly, dared not disobey her wishes. He immediately summoned several hundred hunters from the kingdom and told them, 'Have any of you seen a white elephant with six tusks in the mountains?' They all said, 'We have never seen one!' The king was displeased. He had the wife call the hunters together to discuss the matter. The wife said, 'There is indeed no such elephant nearby. Among you, who is capable of enduring hardship and is brave?' One person knelt down and said, 'I am the most suitable!' So the wife gave him ten thousand taels of gold, along with an iron hook, an axe, a chisel, and a robe, telling him, 'Go directly to the snowy mountains. On the way, there will be a large tree with pythons on either side, hundreds of feet long, impossible to approach. You must use the axe to cut through the tree and pass through the middle. Further ahead, you will see a large river with trees by the water. Use the iron hook to grab the tree branches, follow the branches forward, and reach the place where the elephant lives. Observe where it usually rests, dig a deep pit there, cover it with a thin layer of soil, and wait in the pit for the elephant to come. When it does, shoot it with an arrow. Then put on the robe and dress like a monk. The elephant respects the Three Jewels and will not harm you.' The hunter accepted the instructions and set off. On the seventh day of the seventh month of the seventh year, he arrived at the place where the elephant lived, dug the pit, and entered it. After a while, the elephant king returned. The hunter shot it with a poisoned arrow. The elephant, instead of coming from afar, used its trunk to dig at the edge of the pit, saw the person inside, and asked, 'Who are you?' The man was terrified and confessed, 'I am a volunteer.' The elephant king immediately knew it was the wife's doing. He cut off his own tusks and gave them to the hunter. He told the man, 'Go back, the other elephants will harm you if they see you. Walk backwards, and the elephants will surely follow your tracks.'

。」象王以威神將護，七日之中得出部界，還至本國以象牙與夫人。夫人得之反覆視之，且喜且悔，未幾吐血死近。

釋迦文佛在世時，天、龍、鬼神、四輩弟子大會說法，坐中有大比丘尼，遙瞻視佛便大聲笑，須臾復舉聲哭，眾坐中無不怪者。阿難問佛：「云何此比丘尼得阿羅漢，何因且悲且喜不能自勝？愿聞其事。」佛告阿難：「爾時白象王者我身是，夫人者今瞿夷是，小夫人者今比丘尼是，以得神通識往昔事，所以悲者，不事心所喜，笑者，賊害善人更從得道。」眾會聞，皆唸曰：「與世尊作惡因緣猶尚得度，況有道德之因緣乎！」一切眾會皆發無上正真道意，愿及十方廣度一切。

（一〇）

昔佛詣裸國受須竭請，其國近海，龍興雲雨，佛恐漂沒人民，受飲食已，引眾詣阿耨達池。佛會畢，眾坐已定，告：「舍利弗不在會中。」天帝唸曰：「佛左右常得神足智慧，益佛光輝。」佛知其所念，告目揵連：「汝往呼舍利弗來。」目連作禮而往。舍利弗補護法衣，目連曰：「佛在阿耨達池天大會，佛使我來相呼，愿以時去。」舍利弗言：「須我衣竟。」目連答曰：「不時去者，吾當神足取卿及山石室置右掌中，持詣佛所。」舍利弗便解腰帶著地，語目連曰：「汝能令帶離於地者，我身乃可舉

『象王』以其威嚴神力守護，七日之內得以脫離邊境，返回本國，並將象牙獻給夫人。夫人得到象牙后，反覆觀看，既高興又後悔，不久便吐血身亡。 釋迦牟尼佛在世時，天、龍、鬼神和四眾弟子聚集聽法，座中有一位大比丘尼，遙望佛陀便大聲笑起來，片刻后又放聲大哭，在場的人無不感到奇怪。阿難問佛：『這位比丘尼已證得阿羅漢果位，為何又悲又喜，不能自持？希望聽聞其中的緣由。』佛告訴阿難：『當時的白象王者就是我的前身，夫人就是現在的瞿夷，小夫人就是現在的這位比丘尼。她因為獲得了神通，能夠知曉過去的事情。她之所以悲傷，是因為沒有順從內心所喜好的；她之所以歡笑，是因為曾經迫害善人，反而因此得道。』在場的人聽了，都想：『與世尊結下惡緣尚且能夠得度，更何況是具有道德因緣的人呢！』所有在場的人都發起了無上正等正覺的道心，希望能夠普度十方一切眾生。 從前，佛陀前往裸國接受須竭的邀請，那個國家靠近海邊，龍興雲雨，佛陀擔心人民會被淹沒，用過齋飯後，便帶領眾人前往阿耨達池。佛陀法會結束后，眾人坐定，佛陀說：『舍利弗不在會中。』天帝心想：『佛陀的左右侍者常常具有神足和智慧，能夠增益佛陀的光輝。』佛陀知道他的想法，便告訴目犍連：『你前去呼喚舍利弗來。』目犍連行禮后便去了。舍利弗正在整理護法衣，目犍連說：『佛陀在阿耨達池舉行天人大法會，佛陀讓我來請你，希望你及時前往。』舍利弗說：『等我整理完衣服。』目犍連回答說：『如果不能及時前往，我就用神足把你和山石室一起放在右掌中，帶到佛陀那裡。』舍利弗便解下腰帶放在地上，對目犍連說：『如果你能讓這條腰帶離開地面，我的身體才能被你舉起。』

The 『Elephant King,』 protected by his majestic divine power, managed to escape the border within seven days and returned to his kingdom, presenting the ivory to his queen. Upon receiving the ivory, the queen examined it repeatedly, feeling both joy and regret, and soon after, she vomited blood and died. When Shakyamuni Buddha was alive, gods, dragons, spirits, and the fourfold assembly of disciples gathered to hear his teachings. Among them was a great Bhikkhuni who, upon gazing at the Buddha, burst into laughter, and moments later, she began to weep loudly, causing everyone present to be astonished. Ananda asked the Buddha, 『This Bhikkhuni has attained Arhatship, why is she both joyful and sorrowful, unable to control herself? I wish to hear the reason.』 The Buddha told Ananda, 『The white elephant king at that time was my past self, the queen is now Goyi, and the minor queen is this Bhikkhuni. Because she has gained supernatural powers, she can know past events. Her sorrow stems from not following her heart's desires, and her laughter comes from the fact that she harmed good people but still attained enlightenment.』 Upon hearing this, the assembly thought, 『Even those who had bad karma with the World Honored One can still be saved, how much more so those with virtuous karma!』 All those present generated the aspiration for unsurpassed, true, and complete enlightenment, wishing to universally liberate all beings in the ten directions. Once, the Buddha went to the Naked Country at the invitation of Suka. That country was near the sea, and dragons were causing rain and clouds. The Buddha, fearing that the people would be drowned, after having his meal, led the assembly to Anavatapta Lake. After the Buddha's assembly concluded and everyone was seated, the Buddha said, 『Sariputra is not present.』 The Heavenly Emperor thought, 『The Buddha's attendants are always endowed with supernatural powers and wisdom, which enhance the Buddha's glory.』 The Buddha, knowing his thoughts, told Maudgalyayana, 『Go and call Sariputra to come.』 Maudgalyayana bowed and went. Sariputra was adjusting his Dharma robe. Maudgalyayana said, 『The Buddha is holding a great assembly of gods and humans at Anavatapta Lake. The Buddha sent me to invite you, I hope you will go in time.』 Sariputra said, 『Wait until I finish adjusting my robe.』 Maudgalyayana replied, 『If you do not go in time, I will use my supernatural powers to take you and your stone chamber in my right palm and bring you to the Buddha.』 Sariputra then untied his belt and placed it on the ground, saying to Maudgalyayana, 『If you can make this belt leave the ground, then my body can be lifted by you.』

。」目連即舉之，地能為振動，帶不可舉。目連以神足還佛所，舍利弗先坐佛邊，目連乃知神足之力不如智慧之力也。

時坐中有一比丘，耳中有須曼花，眾坐皆疑：「比丘之法離於花飾，而此比丘著花何謂？」天帝即白佛言：「不審比丘何以著花？」佛告比丘：「遣耳中花。」比丘受教即手挽去其花；續復如故，如是取去，其處故有。佛語比丘：「以神足去之。」即以三昧力作數千萬手，虛空中取耳中花，花故不盡。眾坐乃知是道德因緣，非暫著花也。天帝白佛：「愿說本末，使眾會疑解。」

佛告天帝：「昔惟衛佛時從來九十一劫。時佛大會說法，有一醉客在會中聽，聞經歡喜，耳上著花取散佛上，作禮而去。命終之後，九十一劫天上人中受福，不復更三惡道。欲知彼時人者，今此比丘是也，散一花福至今得道，故未盡也。」天帝白佛言：「往日醉客不受戒，亦不行六波羅蜜，一散花福乃九十一劫於今不盡，何況多作者！」佛告天帝：「當知薩蕓若饒益一切如是。」一切眾會聞說如是，大歡喜，普發無上正真道意。

（一一）

昔佛始得道，教化天下莫不承動，唯舍衛國王不時信解。佛之精舍與王園觀隔壁相近，皆臨江水，精舍中有沙彌，有三百餘人，每給三尊使令

現代漢語譯本：目連立刻舉起它，地面都為之震動，但帶子卻無法舉起。目連用神足通回到佛陀那裡，舍利弗已經坐在佛陀身邊，目連這才知道神足的力量不如智慧的力量。 當時在座有一位比丘，耳朵里戴著須曼花，在座的人都疑惑：『比丘的戒律是遠離花飾的，而這位比丘戴著花是什麼緣故？』天帝就稟告佛陀說：『不知道這位比丘為什麼戴著花？』佛陀告訴比丘：『把耳朵里的花拿掉。』比丘聽從教誨，就用手去摘那花；但摘掉后又恢復原樣，這樣摘了又摘，花還是在那裡。佛陀告訴比丘：『用神足通把它拿掉。』比丘就用三昧力變出數千萬隻手，在虛空中摘取耳朵里的花，花還是沒有摘完。在座的人這才知道這是道德因緣，不是暫時戴著花。天帝稟告佛陀：『希望佛陀能說出事情的來龍去脈，讓大家解除疑惑。』 佛陀告訴天帝：『過去在惟衛佛時期，從那時到現在已經過了九十一劫。當時佛陀舉行大法會說法，有一個醉客在會中聽法，聽了經文非常歡喜，就摘下耳朵上的花散在佛陀身上，作禮后離去。他命終之後，在九十一劫中，在天上和人間享受福報，不再墮入三惡道。想知道當時那個人是誰嗎？就是現在的這位比丘。他散一朵花的福報，到現在得道，福報還沒有用盡。』天帝稟告佛陀說：『過去那個醉客沒有受戒，也沒有修行六波羅蜜，只是散了一朵花，福報竟然九十一劫到現在還沒有用盡，何況是多做善事的人呢！』佛陀告訴天帝：『應當知道薩蕓若（一切智）饒益一切眾生就是這樣。』所有在場的人聽了這些話，都非常歡喜，普遍發起了無上正真道的心意。 過去佛陀剛得道時，教化天下，沒有不接受教化的，只有舍衛國王不及時信解。佛陀的精舍與國王的園林觀賞地隔墻相近，都臨近江水。精舍中有沙彌三百多人，每天給三尊佛像做使令。

English version: Maudgalyayana immediately lifted it, and the ground vibrated, but the belt could not be lifted. Maudgalyayana returned to the Buddha using his supernatural powers. Shariputra was already sitting beside the Buddha. Maudgalyayana then realized that the power of supernatural abilities was not as great as the power of wisdom. At that time, there was a monk in the assembly with a sumana flower in his ear. Everyone in the assembly was puzzled: 'The rules for monks are to stay away from floral decorations, so why is this monk wearing a flower?' The Emperor of Heaven then reported to the Buddha, 'I do not know why this monk is wearing a flower?' The Buddha told the monk, 'Remove the flower from your ear.' The monk obeyed and tried to pluck the flower with his hand; but after removing it, it reappeared. He tried to remove it again and again, but the flower remained. The Buddha told the monk, 'Remove it with your supernatural powers.' The monk then used the power of samadhi to create tens of millions of hands, plucking the flower from his ear in the void, but the flower was still not exhausted. The assembly then realized that this was due to a karmic connection, not just a temporary wearing of the flower. The Emperor of Heaven reported to the Buddha, 'May the Buddha explain the cause and effect of this matter, so that everyone's doubts may be resolved.' The Buddha told the Emperor of Heaven, 'In the past, during the time of the Vipasyin Buddha, ninety-one kalpas ago, the Buddha held a great assembly to preach the Dharma. A drunkard in the assembly listened to the Dharma and was very happy. He plucked a flower from his ear and scattered it on the Buddha, then bowed and left. After his death, he enjoyed blessings in heaven and among humans for ninety-one kalpas, and did not fall into the three evil realms again. Do you want to know who that person was? It is this monk here. The merit of scattering one flower has led him to attain enlightenment now, and the merit is still not exhausted.' The Emperor of Heaven reported to the Buddha, 'In the past, that drunkard did not take precepts, nor did he practice the six paramitas. Just by scattering one flower, the merit has not been exhausted for ninety-one kalpas. How much more so for those who do many good deeds!' The Buddha told the Emperor of Heaven, 'You should know that the Sarvajna (all-knowing wisdom) benefits all beings in this way.' All those present, upon hearing these words, were very happy and universally generated the intention for the unsurpassed, true, and right path. (11) In the past, when the Buddha first attained enlightenment, he taught the world, and all accepted his teachings except for King Prasenajit of Sravasti, who did not believe in time. The Buddha's monastery was next to the king's garden, both bordering the river. There were more than three hundred novices in the monastery, who served the three Buddha statues daily.

。時維那使諸沙彌，各持瓶于江上取水。諸沙彌至江岸，便脫袈裟作屋戲。時王波斯匿夫人在樓觀上坐，遙見沙彌等共戲如是，即謂夫人：「我之不信瞿曇，良以為是。瞿曇之等，自稱清凈無有陰蓋，彼今戲樂與我無異，那得言真？」夫人答王：「譬如海中龍蛇，摩訶衍法亦復如是！有得道者、有未得道者，不可一論也！」夫人語未竟，諸沙彌等著衣服，各各取水正往向精舍所在，以神足挑三百瓶著虛空中，各各飛逐皆入精舍。夫人便指大王所言：「王意未盡者，今現神足何如也！」王見大歡喜，即下觀，與群臣百官共詣佛所，稽首作禮歸命悔過。佛為說法，王及夫人一切眾會，皆發無上正真道意。

（一二）

昔舍衛國梵志、長者出城遊戲，展轉到祇桓邊。佛知其人有功德可度，佛即出坐一樹下，放大光明照祇桓界，樹木土石皆作金色。梵志見光，問從者曰：「此為何光乎？」從者答曰：「不知。」長者曰：「非是日光耶？」從人言：「日者光熱，此光寒涼和調，非日光矣！」長者復問曰：「得無火光乎？」從人曰：「非火光，火者動搖不定，此光澤然，不像火光也！」從人思惟知之，語長者：「此是沙門瞿曇道德之光！」長者即曰：「勿說此！吾不喜瞿曇，速回車還

當時，那些沙彌各自拿著瓶子到江邊取水。沙彌們到了江岸，就脫下袈裟玩起了搭房子的遊戲。當時，波斯匿國王的夫人在樓閣上坐著，遠遠地看見沙彌們這樣一起玩耍，就對國王說：『我不相信瞿曇，真是對的。瞿曇他們自稱清凈沒有煩惱，他們現在玩樂和我們沒什麼兩樣，怎麼能說是真的呢？』夫人回答國王說：『就像海里有龍也有蛇一樣，大乘佛法也是這樣！有得道的，也有沒得道的，不能一概而論啊！』夫人話還沒說完，那些沙彌穿好衣服，各自取了水，正往精舍走去，用神足力把三百個瓶子挑到空中，各自飛著追逐，都進入了精舍。夫人就指著對國王說：『您剛才的想法不全面，現在顯現神足，怎麼樣呢！』國王見了非常高興，就下樓，和群臣百官一起到佛陀那裡，叩頭行禮，歸依懺悔。佛陀為他們說法，國王和夫人以及所有在場的人，都發起了無上正等正覺的道心。 從前，舍衛國的婆羅門和長者出城遊玩，轉著轉著到了祇園精舍邊上。佛陀知道這些人有功德可以度化，就出來坐在一棵樹下，放出大光明照耀祇園的邊界，樹木和土石都變成了金色。婆羅門看見光明，問隨從說：『這是什麼光啊？』隨從回答說：『不知道。』長者說：『難道是日光嗎？』隨從說：『日光是熱的，這光寒冷而柔和，不是日光！』長者又問：『難道是火光嗎？』隨從說：『不是火光，火光是搖動不定的，這光澤潤而穩定，不像火光！』隨從思考後知道了，告訴長者說：『這是沙門瞿曇的道德之光！』長者立刻說：『別說這個！我不喜歡瞿曇，快掉頭回去！』

At that time, those novice monks each took their bottles to the river to fetch water. When the novices reached the riverbank, they took off their robes and played a game of building houses. At that time, King Pasenadi's wife was sitting in a pavilion, and from afar she saw the novices playing together like this. She said to the king, 'It is right that I do not believe in Gautama. Gautama and his followers claim to be pure and free from defilements, yet they are now playing and having fun just like us. How can they be considered truthful?' The wife replied to the king, 'Just as there are dragons and snakes in the sea, so it is with the Mahayana Dharma! There are those who have attained enlightenment and those who have not, and they cannot be judged as one!' Before the wife finished speaking, the novices put on their clothes, each took their water, and were heading towards the monastery. Using their supernatural powers, they lifted three hundred bottles into the air, each flying and chasing after the others, all entering the monastery. The wife then pointed to the king and said, 'Your previous thought was not comprehensive. Now that they have displayed their supernatural powers, what do you think!' The king was very happy to see this, and he went downstairs, and together with his ministers and officials, went to the Buddha, bowed and paid respects, and took refuge and repented. The Buddha preached the Dharma to them, and the king, his wife, and all those present, all developed the aspiration for unsurpassed, true, and perfect enlightenment. In the past, a Brahmin and an elder of Sravasti went out of the city for a stroll, and they wandered to the edge of the Jetavana Monastery. The Buddha knew that these people had merit and could be converted, so he came out and sat under a tree, emitting a great light that illuminated the boundaries of Jetavana, turning the trees and earth and stones into gold. The Brahmin saw the light and asked his attendant, 'What is this light?' The attendant replied, 'I do not know.' The elder said, 'Could it be sunlight?' The attendant said, 'Sunlight is hot, but this light is cool and harmonious, it is not sunlight!' The elder asked again, 'Could it be firelight?' The attendant said, 'It is not firelight, firelight is flickering and unstable, but this light is smooth and steady, it is not like firelight!' After thinking, the attendant knew and told the elder, 'This is the light of the virtue of the Shramana Gautama!' The elder immediately said, 'Do not say that! I do not like Gautama, quickly turn the carriage around and go back!'

。」佛便作變化，三面皆自然有大澗，所向不得過，唯于佛前有道徑。從人白言：「瞿曇邊有道過矣！事不得已。」如前，遙見如來，即以扇覆面；佛復以威神，使內外徹舉目，故與佛相見。悟覺，下車，稽首作禮。佛與說法，便發無上正真道意，尋得不退轉。背佛去者尚得道慧，何況信曏者哉。

（一三）

昔波羅奈國有大力士八人，一人當六十象力。中有一人，獨多權奇兵法，六十四變文武皆具，以是自恃無所畏難。佛觀其人，必墮惡道中，往到其所欲度脫之。守門人白：「瞿曇在外，來欲相見。」力士聞之，語左右言：「瞿曇所在智，豈能勝我？不如我也！」語守門者：「發遣令去，不能見之！」佛三詣門不見。佛於是化作年少力士來角倚，門人入白，力士問曰：「得無是國中八人耶？」門人答言：「年少耳！未曾見也！」力士出外相見，將詣戲場，輕其年少便欲撲殺之，語年少曰：「強來前，當共手搏。」二人俱前，當欲合之間，佛以神足舉著空中去地十餘丈，下向視地但見火刃，都失貢高瞋恚之意，但恐畏死，遙于空中言歸命下方。力士乞得全命，佛便著地還見佛身。力士知是佛，稽首作禮：「我當知佛神足力如是，不敢憍慢乃至於今也。愿見原恕，以滅重殃。」佛即受之，為說深法

現代漢語譯本：佛陀於是施展神通，使得三面都自然出現巨大的深澗，任何方向都無法通過，只有佛陀面前有一條小路。有人稟告說：『瞿曇那邊有路可以過去！這是迫不得已的情況。』那人像之前一樣，遠遠地看見如來，就用扇子遮住臉；佛陀又用神力，使他的內外都變得透明，讓他不得不與佛陀相見。他醒悟過來，下車，叩頭行禮。佛陀為他說法，他便發起了無上正真道的心意，隨即得到了不退轉的境界。背離佛陀的人尚且能得到道慧，更何況是那些信仰歸向佛陀的人呢？ 從前，波羅奈國里有八位大力士，每人都有六十頭大象的力量。其中有一人，尤其精通各種奇特的兵法，具備六十四種變化，文武雙全，因此自恃強大，無所畏懼。佛陀觀察到這個人，知道他必定會墮入惡道，於是前往他的住處想要度化他。守門人稟告說：『瞿曇在外面，想要見您。』大力士聽了，對左右的人說：『瞿曇的智慧，難道能勝過我嗎？肯定不如我！』就對守門人說：『把他打發走，我不想見他！』佛陀三次來到門前，都沒能見到他。於是，佛陀化作一個年輕力士，來到門前倚靠著。守門人進去稟告，大力士問道：『難道是國內那八個人嗎？』守門人回答說：『只是一個年輕人！從來沒見過。』大力士出門相見，將他帶到比武場，輕視這個年輕人，就想把他撲倒殺死，對年輕人說：『你強壯就上來，我們來比試一下。』兩人都上前，正要交手的時候，佛陀用神足將他舉到空中，離地十多丈高，他向下看，只見地面都是火焰刀刃，完全失去了之前的驕傲和憤怒，只剩下對死亡的恐懼，在空中遙遙地喊著要歸順下方。大力士乞求保全性命，佛陀便讓他落到地上，恢復了佛陀的真身。大力士知道這是佛陀，叩頭行禮說：『我如果早知道佛陀的神通力量如此強大，就不敢如此驕慢了。希望您能原諒我，消除我的罪業。』佛陀接受了他的懺悔，併爲他講述了深奧的佛法。

English version: The Buddha then performed a transformation, causing great ravines to naturally appear on three sides, making it impossible to pass in any direction except for a path in front of the Buddha. A person reported, 'There is a path to pass by Gautama! It is an unavoidable situation.' As before, seeing the Tathagata from afar, he covered his face with a fan; the Buddha again used his divine power to make his inside and outside transparent, forcing him to meet the Buddha. He awakened, got out of his carriage, and bowed in reverence. The Buddha preached the Dharma to him, and he then generated the intention for the unsurpassed, true, and correct path, immediately attaining the state of non-retrogression. Those who turn away from the Buddha can still attain wisdom of the path, how much more so those who believe and turn towards the Buddha? In the past, in the country of Varanasi, there were eight mighty warriors, each with the strength of sixty elephants. Among them, one was particularly skilled in various extraordinary military tactics, possessing sixty-four transformations, proficient in both literary and martial arts, and thus relied on his own strength, fearing nothing. The Buddha, observing this person, knew that he would surely fall into evil realms, so he went to his place to liberate him. The gatekeeper reported, 'Gautama is outside, wanting to see you.' Upon hearing this, the warrior said to his attendants, 'Can Gautama's wisdom surpass mine? Surely not!' He then told the gatekeeper, 'Send him away, I do not want to see him!' The Buddha came to the gate three times but could not see him. So, the Buddha transformed into a young warrior and came to lean against the gate. The gatekeeper went in to report, and the warrior asked, 'Could it be one of the eight in the country?' The gatekeeper replied, 'It is just a young man! I have never seen him before!' The warrior went out to meet him, took him to the arena, and, looking down on the young man, intended to wrestle him to death, saying to the young man, 'If you are strong, come forward, let's have a match.' Both stepped forward, and just as they were about to engage, the Buddha used his divine power to lift him into the air, more than ten fathoms above the ground. Looking down, he saw only flames and blades on the ground, completely losing his previous arrogance and anger, and was only filled with fear of death, calling out from the air to submit to the ground below. The warrior begged for his life, and the Buddha then brought him down to the ground, revealing his true form as the Buddha. The warrior knew it was the Buddha, bowed in reverence, and said, 'If I had known the Buddha's divine power was so great, I would not have been so arrogant. I beg for your forgiveness to eliminate my heavy sins.' The Buddha accepted his repentance and preached the profound Dharma to him.

。便發無上正真道意，即得阿惟越致。佛之權道所度如是。

（一四）

昔羅閱祇國有婆羅門子，獨與母居，年少長大自問其母：「我父何所奉事？欲習其蹤。」母語子言：「汝父在時，一日三反入水自洗浴。」子言：「父作是，何所希望乎？」母言：「恒水遣垢，可得神通矣！」子曰：「不然。」母謂子：「汝寧有異見乎？」子言：「若其然者，水北居民日驅牛南渡放，日再洗浴，何不得道？且水中有魚鱉之屬在水活，何以復不得道耶？」母言：「汝意云何？」子言：「唯有如來八解之池三昧之水，浴此乃無為耳！」因報母言，當詣佛所求沐神化。於是母子至佛所，佛為說法，子作沙門得羅漢道，還為母說法，復得須陀洹道。

大正藏第 04 冊 No. 0205 雜譬喻經

雜譬喻經卷下

（一五）

昔罽賓國中有一比丘，廣訓門徒數百餘人，中有得四禪者、得五通者、得須陀洹者、得阿羅漢者。時有安息人到罽賓國，見比丘教化如是，有信樂心，為作弟子。未久之間成五通行，便現神足於眾人前

於是便發起了無上正真道的心意，立即證得了阿惟越致（不退轉的境界）。佛陀用方便法門所度化的眾生就是這樣。 從前，在羅閱祇國有一個婆羅門子，獨自和母親居住。他年紀漸長，就問母親：『我的父親信奉什麼？我想學習他的樣子。』母親告訴兒子說：『你父親在世的時候，每天三次入水洗浴。』兒子問：『父親這樣做，希望得到什麼呢？』母親說：『恒河水可以洗去污垢，就能得到神通了！』兒子說：『不是這樣的。』母親問兒子：『難道你有什麼不同的見解嗎？』兒子說：『如果真是這樣，那麼住在河水北邊的人每天趕著牛到南邊去放牧，每天兩次洗浴，為什麼沒有得道呢？而且水中有魚鱉之類的生物在水中生活，為什麼它們也沒有得道呢？』母親問：『你認為應該怎樣呢？』兒子說：『只有如來八解脫的池水和三昧的禪定之水，沐浴其中才能達到無為的境界！』於是告訴母親，應當去佛陀那裡求得神化的洗禮。於是母子二人來到佛陀那裡，佛陀為他們說法，兒子出家做了沙門，證得了阿羅漢道，又為母親說法，母親也證得了須陀洹道。 大正藏第 04 冊 No. 0205 《雜譬喻經》 《雜譬喻經》卷下 從前，在罽賓國中有一位比丘，廣泛教導門徒數百人，其中有證得四禪的，有證得五神通的，有證得須陀洹的，有證得阿羅漢的。當時有一個安息人來到罽賓國，看到這位比丘如此教化眾生，心生信樂，就做了他的弟子。沒過多久，就修成了五神通，便在眾人面前顯現神足通。

Then, they generated the intention for the unsurpassed, true, and righteous path, and immediately attained Avivecca (the state of non-retrogression). This is how the Buddha guides beings through expedient means. (14) In the past, in the country of Rajagriha, there was a Brahmin's son who lived alone with his mother. As he grew older, he asked his mother, 'What did my father believe in? I want to follow his path.' His mother told him, 'When your father was alive, he would enter the water three times a day to bathe.' The son asked, 'What did my father hope to gain by doing this?' His mother said, 'The water of the Ganges can wash away impurities, and one can attain supernatural powers!' The son said, 'That is not so.' His mother asked, 'Do you have a different view?' The son said, 'If that were true, then the people who live north of the river, who drive their cattle south to graze every day and bathe twice a day, why have they not attained enlightenment? And the fish and turtles that live in the water, why have they not attained enlightenment either?' His mother asked, 'What do you think is the way?' The son said, 'Only the water of the Tathagata's eight liberations and the samadhi of meditation can purify one to reach the state of non-action!' He then told his mother that they should go to the Buddha to seek the divine purification. So, the mother and son went to the Buddha, who taught them the Dharma. The son became a monk and attained Arhatship, and then taught the Dharma to his mother, who also attained Srotapanna. Miscellaneous Parables Sutra, Volume 1 Taisho Tripitaka Volume 04, No. 0205, Miscellaneous Parables Sutra Miscellaneous Parables Sutra, Volume 2 Translator's name lost, appended to the Later Han Record (15) In the past, in the country of Kipin, there was a Bhikkhu who widely taught hundreds of disciples. Among them, some attained the four Dhyanas, some attained the five supernatural powers, some attained Srotapanna, and some attained Arhatship. At that time, a person from Parthia came to Kipin and, seeing the Bhikkhu teaching in this way, developed faith and became his disciple. Not long after, he attained the five supernatural powers and displayed his divine powers before the crowd.

。師告之曰：「汝雖得五通，意結未解，莫現神足以自貢高也！」便心恚師，謂師妒奇，自唸曰：「當還生地現道德耳！」即飛到本國，詣安息王殿前，現神足飛來。王為作禮而問：「道人是何國人？」比丘言：「我王國人，詣罽賓國學道，今所以還，欲福土地報所生恩。」王大歡喜即長跪白：「愿道人自從今日常住我宮中，受我供養。」比丘即可之。王手自供養，或使夫人及婇女來，比丘便有欲意向青衣，諸臣下知之，以白于王，王逆呵之；王所以不信者，本見其飛來故也。未久之間青衣腹大，諸臣復啟王，王以夫人為驗，乃知其實，即奪法衣，遣使令去出宮，以是道人故不加楚毒。比丘出外行作劫人賊，無目前者，王不知是前比丘也，謂：「募雄士使人生捕。」將來，定是前比丘，王問曰：「汝前犯欲謂為誤耳，云何復劫人乎？」比丘叩頭曰：「窮，無復余計故也！」王曰：「我本見汝神足飛來，故不忍加於汝毒。復赦汝，勿復犯我界中。」解放令去。比丘唸曰：「如行客作，求生活也！」即自炫。有屠家顧使捶牛刺羊，事事皆為，后使打骨，迸挑中面壞其眼根，無所復見，不復中使，主人遣令其去。於是持一破杅，順巷行乞遂成賤人

現代漢語譯本：老師告誡他說：『你雖然得到了五神通，但心結未解，不要顯現神足來炫耀自己！』他因此對老師心生怨恨，認為老師是嫉妒他的奇能，心裡想：『我應當回到出生地去展現我的道德！』於是就飛回本國，來到安息國王的殿前，顯現神足飛來的景象。國王向他行禮並問道：『道人是哪個國家的人？』比丘說：『我是貴國人，到罽賓國學習佛法，現在回來，是想為這片土地帶來福祉，報答養育之恩。』國王非常高興，立刻長跪稟告：『愿道人從今天起常住我的宮中，接受我的供養。』比丘答應了。國王親自供養他，有時讓夫人和宮女來侍奉，比丘便對一個青衣女子產生了慾望。大臣們知道后，稟告了國王，國王反而責罵他們；國王之所以不相信，是因為他親眼見過比丘飛來。沒過多久，青衣女子肚子大了，大臣們再次稟告國王，國王讓夫人去驗證，才得知真相，於是剝奪了比丘的法衣，派人把他趕出宮去，因為這個道人的緣故，沒有對他施加刑罰。比丘出宮后，開始做搶劫的強盜，沒有人能抵擋他。國王不知道他就是之前的比丘，就說：『招募勇士活捉他。』抓來后，確定是之前的比丘，國王問他：『你之前犯淫慾，我以為是誤犯，為什麼又搶劫呢？』比丘磕頭說：『我窮困潦倒，沒有其他辦法了！』國王說：『我當初見你神足飛來，所以不忍心對你施加刑罰。再次赦免你，不要再在我境內犯事。』就放他走了。比丘心想：『就像做苦力一樣，求個生活吧！』於是就去炫耀自己的力氣。有個屠夫雇他捶牛刺羊，什麼都做，後來讓他打骨頭，骨頭迸裂，挑中了他的面部，毀壞了他的眼根，什麼都看不見了，不能再被僱用了，主人就讓他走了。於是他拿著一個破碗，沿著巷子乞討，最終成了乞丐。 現代漢語譯本：老師告訴他：『你雖然得到了五種神通，但心中的執著沒有解除，不要顯現神足來炫耀自己！』他因此對老師心生怨恨，認為老師是嫉妒他的才能，心裡想：『我應該回到出生地去展現我的道德！』於是就飛回本國，來到安息國王的殿前，顯現神足飛來的景象。國王向他行禮並問道：『道人是哪個國家的人？』比丘說：『我是貴國人，到罽賓國學習佛法，現在回來，是想為這片土地帶來福祉，報答養育之恩。』國王非常高興，立刻長跪稟告：『愿道人從今天起常住我的宮中，接受我的供養。』比丘答應了。國王親自供養他，有時讓夫人和宮女來侍奉，比丘便對一個青衣女子產生了慾望。大臣們知道后，稟告了國王，國王反而責罵他們；國王之所以不相信，是因為他親眼見過比丘飛來。沒過多久，青衣女子肚子大了，大臣們再次稟告國王，國王讓夫人去驗證，才得知真相，於是剝奪了比丘的法衣，派人把他趕出宮去，因為這個道人的緣故，沒有對他施加刑罰。比丘出宮后，開始做搶劫的強盜，沒有人能抵擋他。國王不知道他就是之前的比丘，就說：『招募勇士活捉他。』抓來后，確定是之前的比丘，國王問他：『你之前犯淫慾，我以為是誤犯，為什麼又搶劫呢？』比丘磕頭說：『我窮困潦倒，沒有其他辦法了！』國王說：『我當初見你神足飛來，所以不忍心對你施加刑罰。再次赦免你，不要再在我境內犯事。』就放他走了。比丘心想：『就像做苦力一樣，求個生活吧！』於是就去炫耀自己的力氣。有個屠夫雇他捶牛刺羊，什麼都做，後來讓他打骨頭，骨頭迸裂，挑中了他的面部，毀壞了他的眼根，什麼都看不見了，不能再被僱用了，主人就讓他走了。於是他拿著一個破碗，沿著巷子乞討，最終成了乞丐。 現代漢語譯本：老師告誡他說：『你雖然獲得了五神通，但心中的執念未解，不要顯現神足來炫耀自己！』他因此對老師心生怨恨，認為老師是嫉妒他的才能，心裡想：『我應該回到出生地去展現我的道德！』於是就飛回本國，來到安息國王的殿前，顯現神足飛來的景象。國王向他行禮並問道：『道人是哪個國家的人？』比丘說：『我是貴國人，到罽賓國學習佛法，現在回來，是想為這片土地帶來福祉，報答養育之恩。』國王非常高興，立刻長跪稟告：『愿道人從今天起常住我的宮中，接受我的供養。』比丘答應了。國王親自供養他，有時讓夫人和宮女來侍奉，比丘便對一個青衣女子產生了慾望。大臣們知道后，稟告了國王，國王反而責罵他們；國王之所以不相信，是因為他親眼見過比丘飛來。沒過多久，青衣女子肚子大了，大臣們再次稟告國王，國王讓夫人去驗證，才得知真相，於是剝奪了比丘的法衣，派人把他趕出宮去，因為這個道人的緣故，沒有對他施加刑罰。比丘出宮后，開始做搶劫的強盜，沒有人能抵擋他。國王不知道他就是之前的比丘，就說：『招募勇士活捉他。』抓來后，確定是之前的比丘，國王問他：『你之前犯淫慾，我以為是誤犯，為什麼又搶劫呢？』比丘磕頭說：『我窮困潦倒，沒有其他辦法了！』國王說：『我當初見你神足飛來，所以不忍心對你施加刑罰。再次赦免你，不要再在我境內犯事。』就放他走了。比丘心想：『就像做苦力一樣，求個生活吧！』於是就去炫耀自己的力氣。有個屠夫雇他捶牛刺羊，什麼都做，後來讓他打骨頭，骨頭迸裂，挑中了他的面部，毀壞了他的眼根，什麼都看不見了，不能再被僱用了，主人就讓他走了。於是他拿著一個破碗，沿著巷子乞討，最終成了乞丐。

English version: The teacher told him, 'Although you have attained the five supernatural powers, your inner knots are not untied. Do not display your magical abilities to boast!' He became resentful towards the teacher, thinking the teacher was jealous of his extraordinary abilities. He thought to himself, 'I should return to my birthplace and demonstrate my virtue!' So he flew back to his homeland and appeared before the King of Anxi, displaying his magical ability to fly. The king bowed to him and asked, 'From which country does this holy man come?' The monk said, 'I am from your kingdom. I went to Kipin to study the Dharma. Now I have returned to bring blessings to this land and repay the kindness of my birth.' The king was very pleased and immediately knelt down, saying, 'I wish that the holy man would reside in my palace from today onwards and accept my offerings.' The monk agreed. The king personally made offerings to him, sometimes sending his wife and concubines to serve him. The monk then developed lustful desires towards a maidservant. The ministers learned of this and reported it to the king, who instead scolded them. The reason the king did not believe them was because he had personally witnessed the monk flying. Not long after, the maidservant's belly grew large. The ministers reported this to the king again. The king had his wife verify it and learned the truth. He then stripped the monk of his robes and sent him out of the palace, but because of the monk's previous status, he did not inflict any punishment on him. After leaving the palace, the monk became a robber, and no one could resist him. The king did not know that he was the former monk and said, 'Recruit brave warriors to capture him alive.' After he was captured, it was confirmed that he was the former monk. The king asked him, 'You committed adultery before, and I thought it was a mistake. Why are you now robbing people?' The monk kowtowed and said, 'I am poor and have no other way!' The king said, 'I saw you fly here with your magical powers, so I cannot bear to punish you. I will pardon you again, but do not commit any more crimes in my territory.' He released him. The monk thought, 'I will work like a laborer to make a living!' So he went around showing off his strength. A butcher hired him to beat cattle and stab sheep, and he did everything. Later, he was asked to break bones, and a bone splinter flew into his face, destroying his eye, and he could no longer see. He could no longer be employed, and the owner sent him away. So he took a broken bowl and went begging along the streets, eventually becoming a beggar. English version: The teacher told him, 'Although you have attained the five supernatural powers, your inner attachments are not resolved. Do not display your magical abilities to boast!' He became resentful towards the teacher, thinking the teacher was jealous of his abilities. He thought to himself, 'I should return to my birthplace and demonstrate my virtue!' So he flew back to his homeland and appeared before the King of Anxi, displaying his magical ability to fly. The king bowed to him and asked, 'From which country does this holy man come?' The monk said, 'I am from your kingdom. I went to Kipin to study the Dharma. Now I have returned to bring blessings to this land and repay the kindness of my birth.' The king was very pleased and immediately knelt down, saying, 'I wish that the holy man would reside in my palace from today onwards and accept my offerings.' The monk agreed. The king personally made offerings to him, sometimes sending his wife and concubines to serve him. The monk then developed lustful desires towards a maidservant. The ministers learned of this and reported it to the king, who instead scolded them. The reason the king did not believe them was because he had personally witnessed the monk flying. Not long after, the maidservant's belly grew large. The ministers reported this to the king again. The king had his wife verify it and learned the truth. He then stripped the monk of his robes and sent him out of the palace, but because of the monk's previous status, he did not inflict any punishment on him. After leaving the palace, the monk became a robber, and no one could resist him. The king did not know that he was the former monk and said, 'Recruit brave warriors to capture him alive.' After he was captured, it was confirmed that he was the former monk. The king asked him, 'You committed adultery before, and I thought it was a mistake. Why are you now robbing people?' The monk kowtowed and said, 'I am poor and have no other way!' The king said, 'I saw you fly here with your magical powers, so I cannot bear to punish you. I will pardon you again, but do not commit any more crimes in my territory.' He released him. The monk thought, 'I will work like a laborer to make a living!' So he went around showing off his strength. A butcher hired him to beat cattle and stab sheep, and he did everything. Later, he was asked to break bones, and a bone splinter flew into his face, destroying his eye, and he could no longer see. He could no longer be employed, and the owner sent him away. So he took a broken bowl and went begging along the streets, eventually becoming a beggar. English version: The teacher advised him, 'Although you have attained the five supernatural powers, your inner attachments are not resolved. Do not display your magical abilities to boast!' He became resentful towards the teacher, thinking the teacher was jealous of his abilities. He thought to himself, 'I should return to my birthplace and demonstrate my virtue!' So he flew back to his homeland and appeared before the King of Anxi, displaying his magical ability to fly. The king bowed to him and asked, 'From which country does this holy man come?' The monk said, 'I am from your kingdom. I went to Kipin to study the Dharma. Now I have returned to bring blessings to this land and repay the kindness of my birth.' The king was very pleased and immediately knelt down, saying, 'I wish that the holy man would reside in my palace from today onwards and accept my offerings.' The monk agreed. The king personally made offerings to him, sometimes sending his wife and concubines to serve him. The monk then developed lustful desires towards a maidservant. The ministers learned of this and reported it to the king, who instead scolded them. The reason the king did not believe them was because he had personally witnessed the monk flying. Not long after, the maidservant's belly grew large. The ministers reported this to the king again. The king had his wife verify it and learned the truth. He then stripped the monk of his robes and sent him out of the palace, but because of the monk's previous status, he did not inflict any punishment on him. After leaving the palace, the monk became a robber, and no one could resist him. The king did not know that he was the former monk and said, 'Recruit brave warriors to capture him alive.' After he was captured, it was confirmed that he was the former monk. The king asked him, 'You committed adultery before, and I thought it was a mistake. Why are you now robbing people?' The monk kowtowed and said, 'I am poor and have no other way!' The king said, 'I saw you fly here with your magical powers, so I cannot bear to punish you. I will pardon you again, but do not commit any more crimes in my territory.' He released him. The monk thought, 'I will work like a laborer to make a living!' So he went around showing off his strength. A butcher hired him to beat cattle and stab sheep, and he did everything. Later, he was asked to break bones, and a bone splinter flew into his face, destroying his eye, and he could no longer see. He could no longer be employed, and the owner sent him away. So he took a broken bowl and went begging along the streets, eventually becoming a beggar.

。

比丘更變其間數年，師以道眼觀察，欲知所在，見比丘如此在安息市乞。時門徒中但學五通不求斷苦者五百餘人，師告之曰：「汝等速嚴，今當共行省往日安息弟子。」弟子皆喜曰：「彼道德必大茂盛。」師乃自屈往省，皆承神足須臾以到住于其前。師呼其名，即答師聲言：「和上來耶！」師言：「爾故來相省。」師問曰：「何緣乃爾？」弟子具陳本末，辯說所犯意。師語諸弟子：「得五通，非堅固道也，不可恃怙矣！」師說是時，五百弟子皆得六通成應真道，彼一弟子慚愧無辭，師徒一切更還本所。

（一六）

昔有一國豐熟饒人，他國欲來取之，即興兵往。國中已知便大發兵，十五以上六十已下盡當征行。時有一人為織㲲(音楪)公，年向六十，其婦端正常輕慢夫主，婿每敬難丈夫事之，婿語婦言：「今應行，被敕自具兵仗及資糧器物。愿時發遣。」婦與夫一五升器以用盛糧，織㲲杼木一枚長丈一尺。婦言：「汝持是行鬥，無有餘物也，設令破是器、失是纻木，不復共汝作居家。」夫便辭去，不念當爲軍所傷害，但畏二物差錯失於婦矣！道逢彼兵共鬥，軍不如即退，㲲上二物差錯則失婦意，眾人皆走，便舉執杼著頭上向賊而獨住。彼軍見之，謂呼：「勇猛！」不敢復進卻退

一位比丘離開師父數年，師父用道眼觀察，想知道他在哪裡，看到這位比丘在安息市乞討。當時，門徒中有五百多人只學五神通而不求斷除痛苦，師父告訴他們：『你們快點準備，今天我們一起去探望以前在安息的弟子。』弟子們都很高興地說：『他的道德一定非常高深。』師父於是親自前往探望，都憑藉神足通瞬間到達，站在他面前。師父呼喚他的名字，他立刻回答師父說：『和尚您來了！』師父說：『我特意來探望你。』師父問：『你為什麼會這樣？』弟子詳細陳述了事情的來龍去脈，辯解自己所犯的錯誤。師父告訴眾弟子：『得到五神通，不是堅固的道，不可依賴！』師父說完這些話，五百弟子都獲得了六神通，成就了阿羅漢道，那位弟子慚愧得無話可說，師徒一行都回到了原來的地方。 從前有一個國家物產豐富，人民富足，其他國家想來掠奪，就發兵攻打。這個國家知道后，也大舉發兵，十五歲以上六十歲以下的人都要參戰。當時有一個織蓆的工匠，年紀快六十歲了，他的妻子端莊賢淑，但輕視丈夫，丈夫卻很敬畏她，凡事都順從她。丈夫對妻子說：『現在應該出發了，朝廷命令要自備兵器和糧食物品。希望你儘快準備好讓我出發。』妻子給丈夫一個五升的容器用來裝糧食，還有一根長一丈一尺的織蓆用的梭子。妻子說：『你拿著這些東西去吧，沒有其他東西了。如果弄破了容器，或者丟了梭子，我就不再和你一起生活了。』丈夫就告別出發了，他沒有想到會在戰場上受傷，只是害怕這兩樣東西出差錯，惹妻子不高興！路上遇到敵軍交戰，我軍戰敗後退，他想到蓆子上的兩樣東西如果出差錯就會惹妻子不高興，大家都在逃跑，他卻舉起梭子頂在頭上，面對敵人獨自站立。敵軍看到他，以為他很勇猛，不敢再進攻，就退走了。

A monk left his master for several years. The master, using his divine eye, wanted to know his whereabouts and saw the monk begging in the city of Anxi. At that time, among the disciples, there were more than five hundred who only studied the five supernatural powers and did not seek to end suffering. The master told them: 'You all prepare quickly, today we will go together to visit our former disciple in Anxi.' The disciples were all happy and said: 'His morality must be very profound.' The master then went to visit in person, all arriving in an instant by means of their divine feet, standing before him. The master called out his name, and he immediately replied to the master, saying: 'Venerable Master, you have come!' The master said: 'I have come specifically to visit you.' The master asked: 'Why have you become like this?' The disciple explained the whole story in detail, defending his mistakes. The master told the disciples: 'Obtaining the five supernatural powers is not a firm path, and cannot be relied upon!' When the master finished speaking, the five hundred disciples all obtained the six supernatural powers and achieved the path of Arhat. That one disciple was ashamed and speechless. The master and his disciples all returned to their original place. Once upon a time, there was a country that was rich in resources and its people were prosperous. Another country wanted to plunder it, so they sent troops to attack. When this country found out, they also sent a large army, and everyone from fifteen to sixty years old had to join the war. At that time, there was a mat weaver who was almost sixty years old. His wife was dignified and virtuous, but she looked down on her husband. The husband, however, respected her very much and obeyed her in everything. The husband said to his wife: 'Now it is time to depart. The court has ordered us to prepare our own weapons and provisions. I hope you can prepare them quickly so I can leave.' The wife gave her husband a five-liter container to hold grain, and a shuttle for weaving mats that was eleven feet long. The wife said: 'You take these things with you, there is nothing else. If you break the container or lose the shuttle, I will no longer live with you.' The husband then said goodbye and left. He did not think about being injured on the battlefield, but was only afraid that these two things would go wrong and displease his wife! On the road, he encountered the enemy army in battle. Our army was defeated and retreated. He thought that if the two things on the mat went wrong, his wife would be displeased. Everyone was running away, but he raised the shuttle above his head, facing the enemy and standing alone. The enemy army saw him and thought he was very brave, so they did not dare to attack again and retreated.

。於是國軍更得整陣，併力進戰即大得勝；彼軍不如，死散略盡。王大歡喜當賞有功，眾人白王：「織㲲者應與上功。」王因呼見，問其意故：「汝何緣獨得卻大軍乎？」對曰：「實非武士，家婦見給從軍二物，設當失此二物者，婦則委去不成家居，是以分死欲成二物，因之卻軍，實非勇健所致也！」王謂諸臣：「此人本雖畏婦，要濟國難，當與上功，即拜為臣，賜其寶貨宅舍婇女，其次於王，子孫承福世世相系。」此世間示現因緣所得。佛藉以為喻，婦與夫五升器丈一尺杼木者，譬佛授弟子五戒十善也！屬夫言堅守二物不毀失者可得與吾共居也，此謂持法死死不犯者則得與佛俱升道堂矣！既當得卻軍復見封賞者，譬守戒人現世怨家橫對為之消滅，後世受福天堂自然者矣！

（一七）

昔舍衛城中有豪貴梵志，財富無數聰識明慧，然墮邪見不信善，謂呼：「無益！」時舍利弗以道眼見，念是長者宿有大福得為豪富，念食故不復造新必還三塗，當往度之。便現神足當其坐前持缽而住。時梵志方坐飲食，見舍利弗甚大瞋恚，即推門家撾打與手已還坐食，亦不請坐亦不遣去，食竟洗手漱口，含一口水吐著舍利弗缽中言：「持是去，相施是。」舍利弗言：「使汝長夜受福無量。」即還去

現代漢語譯本：於是國軍更加整頓隊伍，合力進攻，就取得了大勝；敵軍潰敗，死傷逃散殆盡。國王非常高興，打算賞賜有功之人，眾人稟告國王說：『織毯子的人應該給予最高的功勞。』國王因此召見他，問他原因：『你憑什麼獨自擊退大軍呢？』他回答說：『我其實不是武士，是家裡的妻子給了我兩樣東西讓我從軍，她說如果丟失這兩樣東西，她就會離開我，不能再一起生活，所以我拚死也要保住這兩樣東西，因此才擊退了敵軍，這實在不是因為我有多麼勇猛！』國王對大臣們說：『這個人雖然怕老婆，但爲了救國於危難，應當給予最高的功勞。』於是就拜他為臣，賞賜他寶物、宅院、美女，他的地位僅次於國王，子孫後代都將享受福報，世代相傳。』這世間所展現的都是因緣所致。佛陀藉此來比喻，妻子給丈夫的五升器和一丈一尺的織布梭，就像佛陀教導弟子們五戒十善一樣！囑咐丈夫要堅守這兩樣東西，不毀壞丟失，才能與妻子共同生活，這就像持守戒律，至死不犯的人，才能與佛一同升入道堂！既然能擊退敵軍，又得到封賞，就像持戒的人，現世的怨家橫禍都會消滅，後世自然會享受天堂的福報！ 從前，舍衛城中有一位豪門貴族婆羅門，財富無數，聰明睿智，然而卻墮入邪見，不相信善行，認為行善『沒有好處！』當時，舍利弗用道眼看到，心想這位長者宿世有大福報，才能如此富有，但因為執著于飲食，不再造新業，必定還會墮入三惡道，應當去度化他。於是就顯現神足，來到他面前，拿著缽站立。當時，婆羅門正在吃飯，看到舍利弗非常生氣，就推開門，用家裡的東西毆打他，然後回到座位繼續吃飯，既不請舍利弗坐下，也不讓他離開。吃完飯，洗手漱口后，含了一口水吐到舍利弗的缽中，說：『拿著這個走吧，賞賜給你了。』舍利弗說：『愿你長夜享受無量的福報。』然後就離開了。

English version: Then the national army further reorganized its ranks, and with combined forces, they advanced and achieved a great victory; the enemy army was defeated, with the dead and scattered almost entirely. The king was very pleased and intended to reward the meritorious, and the people reported to the king, 'The weaver should be given the highest merit.' Therefore, the king summoned him and asked him the reason: 'How did you alone repel the great army?' He replied, 'I am not actually a warrior; it was my wife who gave me two things to join the army, saying that if I lost these two things, she would leave me and we could no longer live together. Therefore, I risked my life to protect these two things, and thus repelled the enemy army. It was not because I was so brave!' The king said to his ministers, 'Although this man is afraid of his wife, he saved the country from danger and should be given the highest merit.' So he was made a minister, and was rewarded with treasures, mansions, and beautiful women. His status was second only to the king, and his descendants would enjoy blessings for generations to come. This world shows the results of causes and conditions. The Buddha used this as a metaphor, the five-liter container and the one-foot-one-inch shuttle given by the wife to her husband are like the five precepts and ten virtues taught by the Buddha to his disciples! The husband was told to firmly keep these two things and not destroy or lose them, so that he could live with his wife, just as those who uphold the precepts and never violate them until death can ascend to the hall of the Way with the Buddha! Since he was able to repel the enemy army and receive rewards, it is like those who uphold the precepts, whose enemies and misfortunes in this life will be eliminated, and in the next life, they will naturally enjoy the blessings of heaven! In the past, in the city of Savatthi, there was a wealthy Brahmin noble, with countless riches and great intelligence, but he had fallen into wrong views and did not believe in good deeds, thinking that doing good was 'useless!' At that time, Sariputta, with his divine eye, saw that this elder had great blessings from past lives, which was why he was so wealthy, but because he was attached to food and no longer created new merit, he would surely fall into the three evil realms again, so he should go and convert him. Therefore, he manifested his divine powers, came before him, and stood holding his bowl. At that time, the Brahmin was eating, and when he saw Sariputta, he became very angry. He pushed open the door, beat him with household items, and then returned to his seat to continue eating, neither inviting Sariputta to sit down nor asking him to leave. After finishing his meal, he washed his hands and rinsed his mouth, then took a mouthful of water and spat it into Sariputta's bowl, saying, 'Take this and go, I'm giving it to you.' Sariputta said, 'May you enjoy immeasurable blessings for a long night.' Then he left.

。長者懅，恐行訴言，使人尋之。舍利弗徑還精舍，以水和泥，泥佛所經行處，白佛言：「彼慳貪見施一口水，今用泥佛經行處，愿佛經行其上，使彼長夜受福無量。」佛即為經行三昧。長者所遣伺候者，具見如是，還白長者：「佛所棄輪王位，行作沙門，持缽求食，非有貪求也！欲度眾生故耳！」具以本末說之。長者大悔有不事心，舉家大小盡詣佛所懺悔謝過：「愚癡無狀，愿恕重殃。」佛為受自歸，為其說法，疑解結除得不退轉。

（一八）

昔波利弗國比于余國，最豐熾盛，真人神人下至不肖九品皆具道德，仙經及流俗書亦復具足，金銀谷帛無物不有，佛每稱之為聞物國。時諸外道九十六種，咸共議曰：「佛說國無不有，當共往求國所無者，因此折之，令不至誠，然後吾等必得敬事。」梵志議曰：「未聞此國有羅剎鬼，當故求之必不可得，此顯佛證道不政矣！」遍循行市裡求欲買鬼皆無有，梵誌喜曰：「謂以得策」。天帝知之梵志諜計，即便來下化作賈人，坐于肆上有如賣物。梵志循肆次到其前，問：「有鬼賣不？」天帝言：「有，欲得幾頭？」梵志相謂：「此虛言耳，所從得鬼賣而言幾頭乎？」梵志等曰：「欲得數頭

現代漢語譯本：

那位長者非常害怕，擔心有人會去告發他，就派人去尋找舍利弗。舍利弗直接回到精舍，用水和泥，把佛陀經常行走的地方塗抹上泥，然後告訴佛陀：『那個吝嗇的人連施捨一口水都捨不得，現在用泥塗抹佛陀行走的地方，希望佛陀能走在上面，使他長久地獲得無量的福報。』佛陀就進入了經行三昧。長者派去監視的人，把所看到的一切都告訴了長者，說：『佛陀放棄了輪王之位，出家做了沙門，拿著缽去乞食，並不是貪圖什麼！只是爲了度化眾生罷了！』監視的人把事情的來龍去脈都告訴了長者。長者非常後悔自己沒有虔誠的心，全家老小都到佛陀那裡懺悔謝罪：『我們愚癡無知，希望您能原諒我們的重罪。』佛陀接受了他們的皈依，為他們說法，使他們解除了疑惑，消除了煩惱，獲得了不退轉的境界。 從前，波利弗國比其他國家更加繁榮昌盛，從真人神人到不賢之人，九品的人都具備道德，仙經和世俗的書籍也都很完備，金銀穀物絲綢等應有盡有，佛陀常常稱讚它為『聞物國』。當時，九十六種外道一起商議說：『佛陀說這個國傢什么都有，我們應該一起去尋找這個國家沒有的東西，以此來駁倒他，讓他不能自圓其說，這樣我們就能得到尊敬和供奉。』一位梵志提議說：『我沒聽說這個國家有羅剎鬼，我們故意去求購，肯定買不到，這樣就能證明佛陀的證道是不真實的！』他們走遍了城鎮鄉村，到處求購鬼，但都沒有買到。梵志高興地說：『我們認為這個計策可行。』天帝知道梵志的陰謀，就化作商人來到人間，坐在市場上，好像在賣東西。梵志在市場上挨個走，走到天帝面前，問：『有鬼賣嗎？』天帝說：『有，你想要幾隻？』梵志互相說道：『這肯定是假話，哪裡能買到鬼，還問要幾隻？』梵志等人說：『我們想要幾隻。』

English version:

The elder was very frightened, fearing that someone would report him, so he sent people to look for Shariputra. Shariputra went straight back to the monastery, mixed water with mud, and smeared the mud on the places where the Buddha often walked. Then he said to the Buddha, 'That miserly person is unwilling to give even a mouthful of water. Now, by using mud to smear the places where the Buddha walks, I hope that the Buddha will walk on it, so that he may receive immeasurable blessings for a long time.' The Buddha then entered the walking samadhi. The person sent by the elder to watch reported everything he had seen to the elder, saying, 'The Buddha gave up the position of a wheel-turning king, became a monk, and begs for food with a bowl. He is not greedy for anything! He only wants to save sentient beings!' The watcher told the elder the whole story. The elder was very remorseful for not having a devout heart. The whole family, young and old, went to the Buddha to repent and apologize, saying, 'We are ignorant and foolish. We hope you will forgive our serious offenses.' The Buddha accepted their refuge, preached the Dharma for them, and helped them resolve their doubts, eliminate their afflictions, and attain the state of non-retrogression. In the past, the country of Poliv was more prosperous and flourishing than other countries. From real people and gods to the unworthy, all nine classes of people possessed morality. The scriptures of immortals and secular books were also complete. Gold, silver, grains, silk, and everything else were available. The Buddha often praised it as the 'Country of Heard Things.' At that time, ninety-six kinds of heretics discussed together, saying, 'The Buddha says that this country has everything. We should go together to find something that this country does not have, and use this to refute him, so that he cannot justify himself. Then we will surely receive respect and offerings.' A Brahmin proposed, 'I have not heard that this country has Rakshasa ghosts. We should deliberately seek to buy them, and we will definitely not be able to find them. This will prove that the Buddha's enlightenment is not true!' They went all over the towns and villages, seeking to buy ghosts, but they could not find any. The Brahmin happily said, 'We think this plan is feasible.' The Heavenly Emperor knew of the Brahmin's conspiracy, so he transformed into a merchant and came to the human world, sitting in the market as if he were selling things. The Brahmin walked through the market one by one, and when he reached the Heavenly Emperor, he asked, 'Do you have ghosts for sale?' The Heavenly Emperor said, 'Yes, how many do you want?' The Brahmins said to each other, 'This must be a lie. Where can you buy ghosts, and he even asks how many you want?' The Brahmins and others said, 'We want a few.'

。」天帝便開肆門，惡鬼忽有數十頭，梵志見之甚大怖懅，各各心念知佛至誠，皆詣佛自歸言：「波利國雖眾物普有，其空手往者一物叵得，持財貨買無物不得。」藉以為喻，此是世間視現，譬薩蕓若城其中無所不有，四等、六度、三十七品，聲聞、辟支上至如來，若有人不修德行，于薩蕓若中望有所獲，不可得也！若奉聖教撿身口意，譬如有貨，無愿不果矣！

（一九）

昔天竺國有松寺，中有四道人皆是六通。國中有四居士，各請一道人長供養之。四道人各行教化，一人至天帝釋所；一人至海龍王所；一人至金翅鳥所；一人至人王所。於是四道人所受供養，缽中之餘還分檀越食之，百味具足所未曾見，各問道人：「所從得此？」道人即為各說本末。於是四居士各發一愿。一人言：「愿生天帝釋宮。」一人慾生海中作龍；一人慾生金翅鳥中；一人慾生人王中作子。壽盡皆得往生為四神王。同時有念，欲八關齋，遍觀靜處，唯摩竭王后園寂寞，皆到園中各坐樹下，慈心奉齋行六思念意，一日一夜。明旦事訖乃相就語，摩竭王曰：「卿等何人也？」一人言：「我是天王。」一人言：「我是龍王。」一人言：「我是金翅鳥王。」一人言：「我是人王。」四人相本末已皆大歡喜

現代漢語譯本：天帝於是打開了城門，突然出現了幾十個惡鬼，梵志們看到后非常害怕，各自心中默唸佛陀的至誠，都到佛陀那裡皈依，說道：『波利國雖然物產豐富，但空手去的人什麼也得不到，只有拿著財物去買才能得到。』藉此來比喻，這就像世間的景象，譬如薩蕓若城，其中無所不有，四等、六度、三十七品，聲聞、辟支佛，乃至如來，如果有人不修德行，想在薩蕓若城中有所收穫，是不可能的！如果奉行聖教，約束身口意，就像有貨物一樣，沒有願望不能實現！ 從前天竺國有座松寺，寺中有四位道人，都具有六神通。國有四位居士，各自請一位道人長期供養。四位道人各自進行教化，一人去了天帝釋那裡；一人去了海龍王那裡；一人去了金翅鳥那裡；一人去了人王那裡。於是四位道人所接受的供養，缽中剩餘的食物還分給施主們吃，食物百味俱全，是他們從未見過的，他們各自問自己的道人：『這些是從哪裡得到的？』道人就為他們各自講述了事情的來龍去脈。於是四位居士各自發了一個愿。一人說：『愿能生到天帝釋的宮殿。』一人想生到海中做龍；一人想生到金翅鳥中；一人想生到人王中做兒子。他們壽命終結后都往生做了四位神王。他們同時想到要守八關齋戒，遍觀清凈之處，只有摩竭王的後花園寂靜，他們都到園中各自坐在樹下，以慈悲心奉行齋戒，進行六種思念，持續了一天一夜。第二天事情結束后，他們互相交談，摩竭王問：『你們是什麼人？』一人說：『我是天王。』一人說：『我是龍王。』一人說：『我是金翅鳥王。』一人說：『我是人王。』四人講述了各自的來歷后，都非常高興。

English version: The Heavenly Emperor then opened the city gates, and suddenly dozens of evil ghosts appeared. The Brahmins were terrified upon seeing them, and each of them silently recited the Buddha's sincerity in their hearts. They all went to the Buddha to take refuge, saying, 'Although the country of Polī is rich in resources, those who go empty-handed will not obtain anything. Only those who bring wealth to buy can obtain things.' This is used as a metaphor, like the appearance of the world. For example, the city of Sarvajña, where everything exists, the four immeasurables, the six perfections, the thirty-seven factors of enlightenment, the Śrāvakas, Pratyekabuddhas, and even the Tathāgata. If someone does not cultivate virtue and hopes to gain something in the city of Sarvajña, it is impossible! If one follows the holy teachings and restrains their body, speech, and mind, it is like having goods, and no wish will not be fulfilled! In the past, there was a Pine Temple in India, and there were four Taoists in the temple, all of whom possessed the six supernatural powers. There were four laymen in the country, each of whom invited a Taoist to provide long-term offerings. The four Taoists each carried out their teachings. One went to the place of the Heavenly Emperor Śakra; one went to the place of the Dragon King of the Sea; one went to the place of the Garuda; and one went to the place of the Human King. Then, the offerings received by the four Taoists, the remaining food in their bowls, were shared with the donors. The food was full of a hundred flavors, which they had never seen before. They each asked their Taoist, 'Where did these come from?' The Taoists then told them the whole story. Then, the four laymen each made a wish. One said, 'I wish to be born in the palace of the Heavenly Emperor Śakra.' One wanted to be born in the sea as a dragon; one wanted to be born among the Garudas; and one wanted to be born as a son of the Human King. When their lives ended, they were all reborn as four divine kings. At the same time, they thought of observing the eight precepts of fasting, and they looked for quiet places. Only the back garden of King Magadha was quiet, so they all went to the garden and sat under the trees, observing the precepts with compassion and practicing the six thoughts for a day and a night. The next day, after the matter was over, they talked to each other. King Magadha asked, 'Who are you?' One said, 'I am the Heavenly King.' One said, 'I am the Dragon King.' One said, 'I am the Garuda King.' One said, 'I am the Human King.' After the four of them told their origins, they were all very happy.

。天王便言：「吾等俱齋，誰得福多者？」人王言曰：「吾之慾近在園外，音樂之響乃徹聞此，能于中專心，吾福第一。」天王曰：「吾之天上七寶宮殿，玉女眾妓衣食自然，不復想念，遠來全齋福應第一。」金翅王言：「吾之所好唯食龍為美甚於五樂，今共一處無有惡念大如毛髮，吾福第一。」龍王曰：「吾之等類是金翅糧供也，常恐見食畏怖藏竄，今在一處分死全齋，吾福第一。」摩竭王曰：「吾有智臣名披陀類，吾當請之使令決義。」即召已到具語其意，披陀類便取青黃白黑四種之繒懸著空中，問於四王：「四色在空，各自異不？」四王曰：「異色灼然矣！」臣曰：「繒影在地為異無？」答曰：「不異也！」臣言：「今四種受形各異，譬如繒色質不同也，今之法齋志趣一味，譬如地影無若干也。今四尊王發大道意精進慈齋，得佛之時相亦一等無若干像。」四王歡喜，即得道眼。

（二〇）

昔有富迦羅越有兩子，父得病臨困，囑大兒曰：「汝弟幼小未有所知，今以累汝善營濟之，勿使飢寒。」父子悲訣於是遂亡。后時婦語其夫曰：「君弟小長當嬈君家，所有之物皆當分之，曼其未大何不除遣？」兄始不肯，數語不已兄便隨之。將弟出城詣深冢間，縛著柏樹不忍手殺，欲使虎狼惡鬼害之

天王便說：『我們都在齋戒，誰得到的福報最多呢？』人王說：『我的慾望就在園外，音樂的聲音都能傳到這裡，我能在這裡專心齋戒，我的福報第一。』天王說：『我的天上七寶宮殿，玉女歌妓衣食自然，不再有其他想法，從遠處來完全齋戒，福報應該第一。』金翅鳥王說：『我最喜歡吃龍，勝過五種音樂，現在和大家在一起，沒有一絲惡念，我的福報第一。』龍王說：『我們這些龍類是金翅鳥的食物，常常害怕被吃而躲藏，現在能在這裡一起分擔死亡，完全齋戒，我的福報第一。』摩竭王說：『我有一個智臣名叫披陀類，我應該請他來決斷。』於是召來披陀類，把意思告訴他，披陀類就取來青黃白黑四種顏色的絲綢懸掛在空中，問四位王：『這四種顏色在空中，各自不同嗎？』四位王說：『顏色確實不同！』臣子說：『絲綢的影子在地上，有不同嗎？』回答說：『沒有不同！』臣子說：『現在四種受形各不相同，就像絲綢的顏色質地不同一樣，現在的齋戒志向一致，就像地上的影子沒有不同一樣。現在四位尊王發大道的意願，精進慈悲齋戒，成佛的時候，相貌也一樣，沒有不同。』四位王聽了很高興，立刻得到了道眼。 從前，在富迦羅越地方有兩兄弟，父親生病快要去世時，囑咐大兒子說：『你弟弟還小，什麼都不懂，現在把他託付給你，你要好好照顧他，不要讓他挨餓受凍。』父子悲傷地告別，父親就去世了。後來，母親對丈夫說：『你弟弟長大後會擾亂你的家，所有的東西都要分給他，不如趁他還沒長大把他除掉？』哥哥開始不同意，母親多次勸說，哥哥就聽從了。他把弟弟帶出城外，到深山墳地裡，把弟弟綁在柏樹上，不忍心親手殺他，想讓虎狼惡鬼害死他。

The Heavenly King then said, 'We are all fasting, who will receive the most blessings?' The Human King said, 'My desires are just outside the garden, the sound of music can be heard here, and I can concentrate on fasting here, my blessings are the greatest.' The Heavenly King said, 'My heavenly palace of seven treasures, with jade maidens and musicians, food and clothing are provided naturally, I have no other thoughts, and I have come from afar to fast completely, my blessings should be the greatest.' The Golden-Winged Bird King said, 'My favorite food is dragon, which is better than the five kinds of music, now I am with everyone, and I have no evil thoughts, my blessings are the greatest.' The Dragon King said, 'We dragons are the food of the Golden-Winged Birds, we are always afraid of being eaten and hide, now we can share death here and fast completely, my blessings are the greatest.' The Makara King said, 'I have a wise minister named Pitara, I should ask him to make a decision.' So he summoned Pitara and told him his intentions. Pitara then took four kinds of silk, blue, yellow, white, and black, and hung them in the air, asking the four kings, 'Are these four colors in the air different from each other?' The four kings said, 'The colors are indeed different!' The minister said, 'Are the shadows of the silk on the ground different?' They replied, 'No, they are not different!' The minister said, 'Now the four forms are different, just like the colors and textures of the silk are different, but the purpose of fasting is the same, just like the shadows on the ground are not different. Now the four honored kings have made the great vow, diligently practicing compassionate fasting, when they become Buddhas, their appearances will also be the same, without any difference.' The four kings were very happy and immediately gained the eye of the Way. In the past, in the place of Fukaravata, there were two brothers. When the father was sick and about to die, he instructed the elder son, 'Your younger brother is still young and does not know anything. Now I entrust him to you. You must take good care of him and not let him go hungry or cold.' The father and son said goodbye sadly, and the father passed away. Later, the mother said to her husband, 'When your younger brother grows up, he will disturb your family, and all the things will have to be divided with him. Why not get rid of him before he grows up?' The elder brother initially disagreed, but after the mother repeatedly persuaded him, the elder brother obeyed. He took his younger brother out of the city to a deep mountain graveyard, tied his younger brother to a cypress tree, and could not bear to kill him with his own hands, hoping that tigers, wolves, and evil spirits would kill him.

。語弟曰：「汝數犯我，使汝在此宿昔思過，明日當相迎。」便舍之去。須臾日暮，鴟雕狐貍所在鳴呼，弟大怖懅無所歸告，即仰天嘆息曰：「三界之中寧有慈仁受自歸乎？今日困厄懷怖無量。」於是如來睹彼求救，正坐三昧放大光明，名曰除冥，照冢間，即時大明。次放一光明曰解縛，光至兒所縛即緩身不復痛。次放一光名曰飽滿一切，兒見光明即不復饑。於是如來尋光詣彼，使手自解縛而告之曰：「欲何所趣乎？」兒白言：「愿我作佛，脫一切厄如佛今日。」即發無上正真道意。佛為說法若干正要，逮得不起法忍。白佛言：「我兄雖有惡念違孝害我，因此得見佛斷生死苦，欲往報恩。」佛言：「善哉！宜知是時。」便以神足飛往兄家。兄婦見之慚懼無顏，即語兄曰：「雖用惡妻子之言縛我著冢間，因緣是事今日得道，皆兄恩也！」為兄嫂說法，便得須陀洹。

（二一）

昔佛在天王釋，數下供養三尊，唯摩訶迦葉獨不肯受。何以故？本願但欲度貧窮人故。於是天帝作權方便，夫人俱下作貧家公嫗，弊草屋下。時摩訶迦葉入城分衛，天帝公嫗迎為作禮，自說：「寒貧，愿受粗食。」迦葉可之。反迦葉缽盛滿甘露，使形色粗惡，其實而百味。方舉宮香甘非常，即三昧觀乃知天帝

現代漢語譯本：弟弟說：『你屢次冒犯我，讓你在這裡反省過錯，明天我再來接你。』說完就離開了。一會兒天黑了，貓頭鷹、雕和狐貍都在叫，弟弟非常害怕，不知道該向誰求助，就仰天嘆息說：『三界之中難道有慈悲的人可以讓我依靠嗎？今天我困苦厄難，心中恐懼無量。』這時，如來看到他在求救，就端坐在三昧中，放出大光明，名為除冥，照亮了墳墓之間，立刻變得非常明亮。接著又放出一道光明，名為解縛，光照到孩子身上，捆綁他的繩索就鬆開了，身體也不再疼痛。又放出一道光，名為飽滿一切，孩子看到光明就不再飢餓。於是，如來循著光明來到他那裡，用手親自解開他的束縛，並問他說：『你想去哪裡呢？』孩子回答說：『我希望成佛，像佛今天這樣解脫一切苦難。』於是就發起了無上正真的道心。佛為他說了許多重要的佛法，使他獲得了不起的法忍。他告訴佛說：『我的哥哥雖然有惡念，違背孝道傷害我，但我因此得以見到佛，斷除生死之苦，我想去報答他的恩情。』佛說：『很好！應該知道時機。』就用神足飛到哥哥家。哥哥的妻子看到他，感到慚愧，無地自容，就告訴哥哥說：『雖然因為聽信我這個惡妻子的讒言，把你綁在墳墓之間，但因為這件事，今天我得以得道，這都是哥哥的恩情啊！』為哥哥嫂嫂說法，他們就證得了須陀洹果。 現代漢語譯本：從前，佛在天王釋那裡，多次下凡供養三尊，只有摩訶迦葉不肯接受。為什麼呢？因為他本來的願望只是想度化貧窮的人。於是天帝就用權宜之計，和夫人一起下凡，裝扮成貧窮人家的老夫婦，住在破舊的草屋下。當時，摩訶迦葉進城乞食，天帝老夫婦迎上前去向他行禮，自稱：『我們寒冷貧窮，希望接受一些粗食。』迦葉答應了。他們把迦葉的缽盛滿甘露，使甘露的顏色看起來粗糙難看，但實際上卻有百種美味。當迦葉舉起缽，聞到甘露的香味非常不同尋常時，就用三昧觀察，才知道是天帝。

English version: The younger brother said, 'You have repeatedly offended me. I will leave you here to reflect on your mistakes. Tomorrow I will come to fetch you.' Then he left. After a while, it became dark, and owls, eagles, and foxes were all calling. The younger brother was very frightened and had no one to turn to. He looked up to the sky and sighed, saying, 'Is there anyone in the three realms who is compassionate and can be my refuge? Today I am in distress and my heart is filled with boundless fear.' At that moment, the Tathagata saw him seeking help, and sat in samadhi, emitting a great light called 'Dispelling Darkness,' which illuminated the space between the tombs, making it very bright. Then, he emitted another light called 'Unbinding,' which shone on the child, and the ropes that bound him loosened, and his body no longer hurt. Then, he emitted another light called 'Fulfilling All,' and the child, seeing the light, was no longer hungry. Thereupon, the Tathagata followed the light to him, personally untied his bonds, and asked him, 'Where do you wish to go?' The child replied, 'I wish to become a Buddha, to liberate all from suffering as the Buddha does today.' Thus, he generated the supreme and true aspiration for enlightenment. The Buddha taught him many essential Dharma principles, enabling him to attain the patience of non-arising. He told the Buddha, 'Although my brother had evil thoughts, acted unfilially, and harmed me, I was able to see the Buddha and end the suffering of birth and death because of this. I wish to repay his kindness.' The Buddha said, 'Excellent! You should know the right time.' Then, he flew to his brother's house using his supernatural powers. His brother's wife, seeing him, felt ashamed and embarrassed. She told her husband, 'Although I, your wicked wife, persuaded you to bind me in the tomb, because of this, I have attained the Way today. It is all thanks to you, brother!' She taught the Dharma to her brother and sister-in-law, and they attained the fruit of Srotapanna. English version: In the past, when the Buddha was with the heavenly king Sakra, he often descended to make offerings to the Three Jewels, but only Mahakasyapa refused to accept them. Why? Because his original vow was only to liberate the poor. Therefore, the heavenly emperor used an expedient means, and with his wife, descended to earth, disguising themselves as an old, poor couple living in a dilapidated hut. At that time, Mahakasyapa entered the city to beg for alms. The heavenly emperor and his wife greeted him and bowed, saying, 'We are cold and poor, and we wish to receive some coarse food.' Kasyapa agreed. They filled Kasyapa's bowl with nectar, making it appear rough and unpleasant, but in reality, it had a hundred flavors. When Kasyapa lifted the bowl and smelled the nectar's fragrance, which was very unusual, he used samadhi to observe and realized it was the heavenly emperor.

。迦葉言：「卿之福祚巍巍乃爾，何以故不厭足耶？」天帝報言：「三尊福報甚豐無量，是以智者未常厭足也！」

（二二）

昔外國有一鬆寺，中恒有眾僧百餘人共于中止學。有一優婆夷，精進明經，去寺不遠，日飯一沙門，眾僧自相差次，從頭至竟，週而復始。其有往者，優婆夷輒從問經義，自隱學淺者每不喜往。有一沙門摩訶盧，晚作沙門一無所知，次應往食，行道遲遲卻不時至。優婆夷逢見之，言：「此長宿年老，行步庠序。」謂是大智慧，益用歡喜，與作好食。畢施高座欲令說法，道人上座實無所知，自陳體中言：「人愚無知實苦。」優婆夷聞是便思惟之：「愚無所知，則是十二因緣本。是生死不絕，致諸苦惱，是故言甚苦。」思惟反覆即得須陀洹道，便起開藏室，欲取㲲佈施道人；道人便下座捨去，還於精舍。優婆夷出，不知道人處為所在，門中望亦復不見，真謂為得道神足飛去也。優婆夷便持白㲲衣詣精舍求道人，道人恐追呼，入房閉戶藏，其師以得六通見有追者，謂有所犯。即定意觀，知優婆夷得須陀洹道，呼摩訶盧令出受施。師為說本末，摩訶盧歡喜，亦得須陀洹道

現代漢語譯本：迦葉說：『您的福報如此崇高偉大，為什麼還不滿足呢？』天帝回答說：『三尊的福報非常豐厚無量，因此有智慧的人從來不會滿足！』 從前外國有一座松寺，寺中常有百餘位僧人一起在那裡學習。有一位優婆夷，精進研習佛經，住在離寺不遠的地方，每天供養一位沙門吃飯。眾僧輪流前往，從頭到尾，週而復始。凡是前去的僧人，優婆夷總是向他們請教經義，那些自認為學識淺薄的僧人每次都不喜歡去。有一位沙門名叫摩訶盧，晚年才出家，一無所知。輪到他去吃飯時，他走得很慢，沒有按時到達。優婆夷見到他，說：『這位長老年紀大了，走路緩慢穩重。』認為他很有智慧，更加歡喜，給他準備了豐盛的食物。供養完畢后，她設定高座，想請他說法。這位道人上了座，其實什麼都不知道，就說自己身體不適，說：『我愚笨無知，實在痛苦。』優婆夷聽了這話，就思考起來：『愚笨無知，正是十二因緣的根本。這是生死輪迴不絕，導致各種苦惱的原因，所以說非常痛苦。』她反覆思考，就證得了須陀洹果。於是她起身打開庫房，想拿出白布施給道人。道人就下座離開了，回到精舍。優婆夷出來，不知道道人去了哪裡，在門口張望也看不見，真的以為他得道後用神足飛走了。優婆夷就拿著白布衣來到精舍尋找道人。道人害怕被追上，就躲進房間關上門。他的師父用六神通看到有人追來，以為他犯了什麼事。就入定觀察，知道優婆夷證得了須陀洹果，就叫摩訶盧出來接受佈施。師父把事情的來龍去脈告訴了他，摩訶盧很高興，也證得了須陀洹果。

English version: Kāśyapa said, 'Your blessings are so lofty and great, why are you still not satisfied?' The heavenly emperor replied, 'The blessings of the Three Honored Ones are extremely abundant and immeasurable, therefore, the wise are never satisfied!' In the past, there was a Pine Temple in a foreign country, where more than a hundred monks regularly studied together. There was a female lay disciple, an Upasika, who diligently studied the scriptures. She lived not far from the temple and offered a meal to one monk each day. The monks took turns, from the beginning to the end, in a cycle. Whenever a monk went, the Upasika would ask them about the meaning of the scriptures. Those monks who considered themselves to have shallow knowledge were always reluctant to go. There was a monk named Mahālu, who became a monk late in life and knew nothing. When it was his turn to go for a meal, he walked slowly and did not arrive on time. The Upasika saw him and said, 'This elder is old and walks slowly and steadily.' She thought he was very wise and was even more pleased, preparing a lavish meal for him. After the offering, she set up a high seat, wanting him to preach the Dharma. The monk sat on the seat, but in fact, he knew nothing. He said he was not feeling well, saying, 'I am foolish and ignorant, truly suffering.' Upon hearing this, the Upasika began to contemplate: 'Foolishness and ignorance are the root of the twelve links of dependent origination. This is the cause of the endless cycle of birth and death, leading to all kinds of suffering, therefore it is said to be very painful.' After repeated contemplation, she attained the Srotapanna stage. She then got up and opened the storeroom, wanting to take out white cloth to offer to the monk. The monk then got off the seat and left, returning to the monastery. The Upasika came out, not knowing where the monk had gone. She looked around at the gate but could not see him, truly believing that he had attained the Way and flown away using his supernatural powers. The Upasika then took the white cloth and went to the monastery to look for the monk. The monk, fearing he would be caught, hid in his room and closed the door. His master, using his six supernatural powers, saw that someone was chasing him and thought he had committed some offense. He then entered into meditation and realized that the Upasika had attained the Srotapanna stage. He called Mahālu out to receive the offering. The master told him the whole story, and Mahālu was very happy and also attained the Srotapanna stage.

（二三）

昔有老母唯有一子，得病命終，載著冢間停屍哀慼不能自勝，唸曰：「正有一子當以備老，而舍我死，吾用活為？」遂不復歸，便欲並命一處，不飯不食已四五日。佛以知見，將五百比丘詣冢間。老母遙見佛來，威神之光奕奕，寤醉醒，前趣佛作禮卻住。佛告母：「何為冢間耶？」白言：「世尊！唯有一子舍我終亡，愛之情切，欲共死在一處。」佛告老母：「欲令子活不耶？」母喜：「實爾。世尊！」佛言：「索好香火來，吾當咒愿，令子更生。」重告老母：「宜得不死家火。」於是老母便行索火，見人先問：「汝家前後頗有死者未？」答曰：「言先祖以來皆死過去。」所問之家辭皆如是，以經數十家不敢取火，便還佛所，白言：「世尊！遍行求火，無有不死家，是以空還。」佛告老母：「天地開闢以來，無生不終之者，生者求活亦復可喜，母何迷索隨子死？」意便解寤，識無常理。佛因為廣說法要，老母即得須陀洹道；冢間觀者無數千人，皆發無上正真道意。

（二四）

昔王舍城中人民多豐饒，九品異居不相雜錯，別有一億里，有一億財者，便入中。時有居士，規欲居中，便行治生，苦身節用廣諸方計，數十年中九十萬數未滿一億，得病甚篤自知不濟

從前有一位老母親，只有一個兒子。兒子生病去世了，她把兒子的屍體停放在墳地裡，悲傷得不能自已，心裡想著：『我只有一個兒子，本指望他養老，他卻拋下我死了，我活著還有什麼用呢？』於是她不再回家，想要和兒子一起死，不吃不喝已經四五天了。佛陀以他的智慧知道這件事，就帶領五百位比丘來到墳地。老母親遠遠看見佛陀來了，佛陀威嚴神聖的光芒閃耀，她如夢初醒，向前走到佛陀面前行禮，然後站在一旁。佛陀問老母親：『你為什麼在這裡？』老母親回答說：『世尊！我只有一個兒子，他拋下我死了，我愛他情深，想要和他一起死在這裡。』佛陀告訴老母親：『你想讓你的兒子活過來嗎？』老母親高興地說：『真的想，世尊！』佛陀說：『你去拿好香和火來，我將唸咒祈願，讓你的兒子復活。』又告訴老母親：『要拿沒有死過人的家裡的火。』於是老母親就去取火，見到人就先問：『你家以前有沒有死過人？』回答說：『從祖先以來都死過。』所問的每家都這樣回答，問了幾十家都不敢取火，就回到佛陀那裡，說：『世尊！我到處求火，沒有不死過人的家，所以空手而回。』佛陀告訴老母親：『自從天地開闢以來，沒有生而不死的，活著的人求生也是值得高興的，你為什麼執迷不悟要跟著兒子去死呢？』老母親這才醒悟，明白了無常的道理。佛陀因此為她廣泛宣講佛法要義，老母親立刻證得了須陀洹果位；在墳地觀看的人有無數千人，都發起了無上正真道的心。 從前，王舍城裡人民生活富足，九種不同等級的人分別居住，互不混雜。另外有一處地方，擁有一億財產的人才能住進去。當時有一位居士，打算住進那個地方，就開始努力經營，節儉度日，廣開財路，幾十年中積攢了九十萬，還沒滿一億，就得了重病，自己知道活不成了。

(23) Once upon a time, there was an old mother who had only one son. The son fell ill and died. She placed his body in the graveyard, overwhelmed with grief, thinking, 'I had only one son, who I depended on for old age, but he has abandoned me and died. What is the point of me living?' So she didn't return home, wanting to die with her son. She had not eaten or drunk for four or five days. The Buddha, with his wisdom, knew of this and led five hundred monks to the graveyard. The old mother saw the Buddha coming from afar, his majestic and divine light shining brightly. She awoke as if from a dream, went before the Buddha, bowed, and stood aside. The Buddha asked the mother, 'Why are you here in the graveyard?' The mother replied, 'World Honored One! I had only one son, and he has abandoned me and died. My love for him is so deep that I want to die here with him.' The Buddha told the old mother, 'Do you want your son to live again?' The mother happily said, 'Indeed, World Honored One!' The Buddha said, 'Go and get good incense and fire, and I will chant and pray to bring your son back to life.' He further told the old mother, 'You must get fire from a household where no one has ever died.' So the old mother went to get fire, asking people, 'Has anyone in your family ever died?' They replied, 'Since our ancestors, everyone has died.' Every household she asked gave the same answer. After asking dozens of households, she dared not take fire and returned to the Buddha, saying, 'World Honored One! I have searched everywhere for fire, but there is no household where no one has died, so I have returned empty-handed.' The Buddha told the old mother, 'Since the beginning of heaven and earth, there has been no one who is born and does not die. Those who are alive seek to live, which is also something to be happy about. Why are you so deluded as to want to die with your son?' The old mother then awakened and understood the principle of impermanence. The Buddha then extensively preached the essence of the Dharma to her, and the old mother immediately attained the state of Srotapanna; countless thousands of people who were watching in the graveyard all developed the intention for the unsurpassed, true, and right path. (24) In the past, the people of Rajagriha were very wealthy. The nine different classes of people lived separately, not mixing with each other. There was another area where only those with a hundred million in wealth could live. At that time, there was a householder who planned to live in that area. He began to work hard, living frugally, and seeking various ways to make money. Over several decades, he accumulated ninety million, but had not yet reached a hundred million. He became seriously ill and knew that he would not survive.

。有一子年七八歲，囑語其妻曰：「吾子小大，付與財物令廣治生，使足滿一億，必居其中，全吾生存之愿矣！」言竟終亡。喪送事畢，將子入，示其寶物：「父有遺教，須汝長大具一十萬足滿一億，居億里中。」子報母言：「何必須大？便可付我早共居之。」母即付之。於是童子以財物珍寶，供養三尊施與貧乏者，半年之中財物盡了。其母愁惱，怪子所作。童子未幾身得重病，遂便喪亡。其母既失物，子又幼喪，憂愁憶之。中有最富者，八十居而無子姓，於是童子往生其家，為第一婦作子。滿十月生，端正聰明自識宿命，母自抱乳確不肯食，青衣抱養亦復如是。兒前母聞生子如是，偶往看。見愛之，即抱嗚噈，開口求食。長者大喜，重雇其價使養護子。長者便與夫人議曰：「吾少子性，他人抱養不肯飲食，此婦抱撮兒輒歡喜，吾今欲往迎取以為小妻，令養視吾子，為可爾不？」夫人聽之，便以禮娉迎來，別作屋宅分財給與無所乏短。兒便語母：「為相識不？」母大怖懅而言：「不相識。」兒白母言：「我是母之前子，取母九十萬分用佈施，今共來作八十億主，不勞力而食福，為何如耶！」母聞是言，且悲且喜。其兒長大，化一億里為摩訶衍道

有一個兒子七八歲大，父親囑咐他的妻子說：『我的兒子長大后，給他財物讓他廣泛經營生計，使他積攢到一億，一定要讓他住在其中，這樣就完全滿足了我生存的願望了！』說完就去世了。喪事辦完后，把兒子帶進屋，給他看那些寶物：『你父親有遺囑，必須等你長大后積攢到十萬，最終達到一億，住在億里之中。』兒子告訴母親說：『為什麼一定要長大？現在就可以給我，早點一起住進去。』母親就給了他。於是這個孩子用財物珍寶，供養三尊，施捨給貧困的人，不到半年就把財物用光了。他的母親憂愁惱怒，責怪兒子所為。孩子沒過多久就得了重病，於是就去世了。他的母親既失去了財物，兒子又年幼夭折，憂愁地思念著他。當地有個最富有的人，八十歲了還沒有子嗣，於是這個孩子就投生到他家，成為第一夫人的兒子。滿了十個月出生，長得端正聰明，能回憶起前世的經歷，母親親自抱著餵奶卻不肯吃，讓婢女抱著餵養也是這樣。孩子的前世母親聽說生下的孩子是這樣，偶爾去看望。看到孩子很喜歡，就抱起來親吻，孩子就張口要吃奶。長者非常高興，重金僱傭她來照顧孩子。長者就和夫人商量說：『我沒有兒子，別人抱著餵養都不肯吃，這個婦人抱著孩子就高興，我現在想把她娶來做小妾，讓她照顧我的孩子，可以嗎？』夫人同意了，就按照禮節把她娶了回來，另外給她蓋了房子，分給她財產，讓她什麼都不缺。孩子就對母親說：『你認識我嗎？』母親非常害怕地說：『不認識。』孩子告訴母親說：『我是你之前的兒子，拿了你九十萬去佈施，現在一起來做八十億的主人，不勞作就能享受福報，怎麼樣啊！』母親聽到這話，又悲傷又高興。他的兒子長大后，把一億里化為摩訶衍道。

There was a son of seven or eight years old. His father instructed his wife, saying, 'When my son grows up, give him wealth and let him widely manage his livelihood, so that he accumulates one hundred million. He must live within it, and this will completely fulfill my wish for survival!' After speaking, he passed away. After the funeral, they brought the son inside and showed him the treasures: 'Your father left instructions that you must accumulate one hundred thousand when you grow up, eventually reaching one hundred million, and live within the one hundred million.' The son told his mother, 'Why must I grow up? You can give it to me now, so we can live in it together sooner.' His mother gave it to him. Thereupon, the child used the wealth and treasures to make offerings to the Three Jewels and give to the poor. Within half a year, all the wealth was exhausted. His mother was worried and annoyed, blaming her son for what he had done. Not long after, the child became seriously ill and then died. His mother, having lost both her wealth and her young son, grieved and missed him. There was a very wealthy man in the area, eighty years old and without any children. So, the child was reborn into his family, becoming the son of the first wife. He was born after ten months, handsome and intelligent, remembering his past life. His mother held him to breastfeed, but he refused to eat. The maid held him to feed, and it was the same. The child's previous mother heard that the child was like this, and she went to visit him occasionally. Seeing the child, she liked him very much, so she picked him up and kissed him, and the child opened his mouth to eat. The elder was very happy and hired her at a high price to take care of the child. The elder then discussed with his wife, saying, 'I have no son, and when others hold him to feed, he refuses to eat. But when this woman holds him, the child is happy. I now want to marry her as a concubine and have her take care of my child. Is that okay?' The wife agreed, and they married her according to the proper rites, built her a separate house, and gave her wealth, so she lacked nothing. The child then said to his mother, 'Do you recognize me?' The mother was very frightened and said, 'I don't recognize you.' The child told his mother, 'I am your previous son, who took your nine hundred thousand to give as alms. Now we are together to be the masters of eighty million, enjoying blessings without labor. How is that?' The mother was both sad and happy upon hearing this. When his son grew up, he transformed one hundred million li into the Mahayana path.

。故謂：「正便億千出之，一邑里能為室舍，安諸施以道，菩薩所入如是」。

（二五）

昔外國有人，多種白㲲草，若過時不取，失色不好。至時大雇客，晨夜兼功略不得息，主人以作人勤苦，大為作好肉羹故飯。時羹欲熟香氣四聞，有一老鴟當其上飛，爪護糞正墮著羹中，廚士見之，即欲斷取，即消散盡。廚人唸曰：「欲更作羹，時節已晚；欲持食人中有不凈。計此少糞不足敗味，可食人，但自當不啖耳。」客皆來坐飯斟羹，客作既廚且饑，食之其羹，客呼廚士人，取好肉以啖之。廚士知不凈，恐失人意，強嚥吞之，不以為味也。佛藉以為喻，三界眾生脫美色慾，莫睹不凈，展轉惑沈，猶于饑夫食美羹者，菩薩大士入生死教現受色，具了不凈不甘不樂，若廚士強食其肉吞而咽之，不味者矣！

（二六）

昔者阿難入城分衛，時蠱道家女，出行汲水，見阿難端正有欲意向，還語母言：「外有瞿曇弟子，為我致之。」母便召所奉鬼使惑，阿難不覺忽到其家。時蠱道母語阿難曰：「今以女相施，不復得去也。」阿難報：「我不隨其語

現代漢語譯本：所以說：『即使能變出億萬個，一個城鎮的居民都能建造房屋，安置各種設施，菩薩所進入的狀態就是這樣。』 現代漢語譯本：從前外國有個人，種植了很多白㲲草，如果過了時間不採摘，就會失去顏色變得不好。到了採摘的時候，就大量僱傭工人，早晚不停地工作，幾乎沒有休息的時間。主人因為工人勤勞辛苦，就特意做了美味的肉羹和米飯。當時肉羹快要煮熟，香氣四處飄散，有一隻老鷹從上面飛過，爪子上的糞便正好掉進羹里，廚師看見了，就想把糞便撈出來，但糞便立刻就消散了。廚師心想：『如果重新做羹，時間已經晚了；如果拿去給人們吃，裡面又有些不乾淨。』他想，這點糞便應該不會破壞味道，可以給人們吃，只是自己不吃罷了。客人們都來坐下吃飯，盛羹，客人們因為既幹活又飢餓，就吃起了肉羹，客人們叫廚師過來，拿好肉給廚師吃。廚師知道羹不乾淨，怕讓客人不高興，就勉強吞嚥下去，覺得沒有味道。佛用這個來比喻，三界眾生貪戀美好的事物，看不到不乾淨的東西，輾轉迷惑沉淪，就像飢餓的人吃美味的肉羹一樣，菩薩大士進入生死輪迴教化眾生，雖然也感受色慾，但完全明白這些是不乾淨的，不甘心也不快樂，就像廚師勉強吃肉吞嚥下去，覺得沒有味道一樣！ 現代漢語譯本：從前，阿難進城乞食，當時有個修蠱術的女子，出門打水，看見阿難相貌端正，就產生了愛慕之情，回去告訴母親說：『外面有個瞿曇的弟子，替我把他叫來。』母親就召來所供奉的鬼神迷惑阿難，阿難不知不覺就到了她家。當時修蠱術的母親對阿難說：『現在把女兒嫁給你，你不能再走了。』阿難回答說：『我不聽你的話。』

English version: Therefore it is said: 'Even if one could produce billions, the residents of a town could build houses, install various facilities, and that is the state that a Bodhisattva enters.' English version: Once upon a time, there was a person in a foreign country who planted a lot of white 'tuo' grass. If it was not harvested in time, it would lose its color and become bad. When it was time to harvest, he hired a large number of workers, working day and night without much rest. The owner, seeing that the workers were diligent and hardworking, specially made delicious meat soup and rice. At that time, the meat soup was about to be cooked, and the aroma spread everywhere. An old hawk flew over, and the feces from its claws fell right into the soup. The cook saw it and wanted to scoop it out, but the feces immediately dissolved. The cook thought: 'If I make the soup again, it will be too late; if I give it to people to eat, it will be unclean.' He thought that this little bit of feces should not spoil the taste, and it could be given to people to eat, but he himself would not eat it. The guests all came to sit down to eat, and the soup was served. The guests, being both working and hungry, ate the meat soup. The guests called the cook over and gave him good meat to eat. The cook knew that the soup was unclean, and fearing that the guests would be unhappy, he reluctantly swallowed it, finding it tasteless. The Buddha used this as a metaphor: sentient beings in the three realms are greedy for beautiful things, unable to see the unclean, and are confused and sink into delusion, just like hungry people eating delicious meat soup. Bodhisattvas enter the cycle of birth and death to teach sentient beings, and although they also experience desires, they fully understand that these are unclean, unwilling, and unhappy, just like the cook who reluctantly eats the meat, swallowing it without tasting it! English version: Once, Ananda went into the city to beg for alms. At that time, a woman who practiced 'gu' magic went out to fetch water. Seeing that Ananda was handsome, she developed feelings of love and went back to tell her mother: 'There is a disciple of Gautama outside, please bring him to me.' The mother then summoned the ghost she worshiped to bewitch Ananda, and Ananda unknowingly arrived at her house. At that time, the mother who practiced 'gu' magic said to Ananda: 'Now I will give you my daughter in marriage, you cannot leave.' Ananda replied: 'I will not listen to your words.'

。」蠱母作一火坑謂阿難言：「寧就火焚？寧就我女？」阿難恐怖一心，佛即申手遙摩阿難頭，蠱道家鬼見佛手在空中來，威神無量，皆奔波走，過撥蠱母著火坑中，身體燋爛，既且然得濟。阿難即時得還佛所。后時蠱道母還召鬼神而責數：「汝等不能轉瞿曇弟子使惑，何因推我著火坑中？」鬼神答曰：「吾昔與波旬合八十億眾，詣貝多羅樹欲壞菩薩，菩薩以手指地，其手纖長合鞔，掌內外握千輻輪，威神無量，八十億眾皆顛倒墮不得復形，今復申來趣，吾等實迮怖，是以散走不當住也。我等鬼神自常儀，若行中人，不中便自害想。亦久知，何所責吾？」蠱道母乃知佛為尊，即三自歸，得須陀洹道。

（二七）

昔者海邊有樹木，數十里中有獼猴五百餘頭。時海水上有聚沫，高數十丈像如雪山，隨潮而來住于岸邊。諸獼猴見，自相與語：「吾等上是山頭，東西遊戲不亦樂乎！」時一獼猴便上頭徑下沒水底，眾獼猴見，怪久不出，謂沫山中快樂無極，是以不來。皆競踴跳入沫聚中，一時溺死。佛藉以為喻：「海者謂生死海也，沫山者五陰身也，獼猴者人識神也，不知五陰無所有，愛慾癡著，從是沒生死海莫有出期。」故維摩詰言：「是身如聚沫，澡浴強忍

現代漢語譯本：蠱母做了一個火坑，對阿難說：『你寧願被火燒死？還是願意娶我的女兒？』阿難非常恐懼，一心祈求佛陀。佛陀立即伸出手，遙遠地撫摸阿難的頭頂。蠱道家的鬼看到佛的手在空中出現，威神無比，都四處奔逃，把蠱母推到火坑中，身體被燒得焦爛，但最終還是得救了。阿難立刻回到佛陀身邊。後來，蠱道母又召集鬼神責問：『你們不能迷惑瞿曇的弟子，為什麼反而把我推到火坑裡？』鬼神回答說：『我們以前和波旬率領八十億眾，到貝多羅樹下想破壞菩薩，菩薩用手指地，他的手指纖長，手掌內外有千輻輪，威神無量，八十億眾都顛倒墜落，無法恢復原形。現在他的手又伸過來，我們實在害怕，所以四散逃走不敢停留。我們鬼神自有常理，如果所行不合，就會自害。我們也早就知道，有什麼可責怪我們的呢？』蠱道母這才知道佛陀是至尊，立即皈依三寶，證得須陀洹果。 現代漢語譯本：從前，海邊有一片樹林，方圓數十里住著五百多隻獼猴。當時，海面上出現一堆泡沫，高達數十丈，像雪山一樣，隨著潮水來到岸邊。獼猴們看見了，互相說道：『我們如果能到那山頂上，東西玩耍，豈不是很快樂！』這時，一隻獼猴就跳到泡沫頂上，逕直沉入水底。其他獼猴見它很久不出來，以為它在泡沫山中快樂無比，所以不回來。於是都爭先恐後地跳入泡沫堆中，一時全部溺死。佛陀藉此打比方說：『大海是指生死輪迴的大海，泡沫山是指五陰之身，獼猴是指人的識神。他們不知道五陰是虛幻不實的，因為貪愛執著，所以沉沒在生死苦海中，沒有出頭之日。』所以維摩詰說：『這個身體就像泡沫一樣，洗澡時強忍著。』

English version: The sorceress made a fire pit and said to Ananda, 'Would you rather be burned in the fire? Or would you rather marry my daughter?' Ananda was terrified and wholeheartedly prayed to the Buddha. The Buddha immediately extended his hand and remotely touched Ananda's head. The ghosts of the sorceress's cult saw the Buddha's hand appear in the air, with immeasurable power, and they all fled in all directions, pushing the sorceress into the fire pit. Her body was burned and charred, but she was eventually saved. Ananda immediately returned to the Buddha. Later, the sorceress summoned the ghosts and questioned them, 'You could not confuse Gautama's disciple, why did you push me into the fire pit instead?' The ghosts replied, 'We once joined Mara with eighty billion followers, and went to the Betel Nut tree to destroy the Bodhisattva. The Bodhisattva pointed his finger to the ground, his fingers were slender, and his palms had a thousand-spoked wheel, with immeasurable power. The eighty billion followers all fell upside down and could not regain their original forms. Now his hand is reaching out again, we are truly afraid, so we scattered and dared not stay. We ghosts have our own rules, if our actions are not right, we will harm ourselves. We have long known this, what is there to blame us for?' The sorceress then realized that the Buddha was supreme, and immediately took refuge in the Three Jewels, attaining the state of Srotapanna. English version: Once upon a time, there was a forest by the sea, where more than five hundred monkeys lived within a radius of tens of miles. At that time, a mass of foam appeared on the sea, tens of feet high, like a snow mountain, and came to the shore with the tide. The monkeys saw it and said to each other, 'If we could go to the top of that mountain and play around, wouldn't that be great!' Then, one monkey jumped to the top of the foam and sank straight to the bottom of the water. The other monkeys, seeing that it had not come out for a long time, thought it was having great fun in the foam mountain, so it did not return. So they all jumped into the foam pile one after another, and all drowned at once. The Buddha used this as a metaphor, saying, 'The sea refers to the sea of birth and death, the foam mountain refers to the five aggregates of the body, and the monkeys refer to the consciousness of people. They do not know that the five aggregates are illusory and unreal, and because of their attachment to love and desire, they sink into the sea of birth and death, with no hope of escape.' Therefore, Vimalakirti said, 'This body is like foam, enduring the bath with difficulty.'

。」

（二八）

昔長者須達七貧，后貧最劇乃無一錢，后糞壤中得一木鬥，其實栴檀，出市賣之，得米四斗，語婦曰：「並炊一斗，吾當索菜茹還。」時佛唸曰：「當度須達令福更生。」炊米方熟，舍利弗往，婦見歡喜，一斗米飯悉投著缽中。更炊一斗方熟，目連復往，亦歡喜與之。復炊一斗，迦葉復往，亦復與之。適有一斗尋復炊熟，如來自往，婦自念言：「間日乏糧莫有降者，今有是米，如來躬顧，得無罪畢，福將欲生者哉！」一斗米飯盡施如來。佛口咒：「愿罪滅福生，從今日始。」須達尋歸，婦恐其恚便問曰：「如今佛來，及舍利弗、目連、迦葉盡來求食，家中所有米當與不耶？」答曰：「當與，福田難遭，若來求者是為值遇。」婦言：「向四斗米，吾盡用矣！」夫大歡喜，余有飯汁公嫗共飲之。須臾彷徉諸室珍寶食谷疋帛自然實滿，如往時當富也。須達踴躍，知佛愍念，更請佛及僧供養盡空，佛為說法皆得道跡。

（二九）

昔有長者子，新迎婦，甚相愛敬。夫語婦言：「卿入廚中取蒲桃酒來共飲之。」婦往開甕，自見身影在此甕中，謂更有女人，大恚。還語夫言：「汝自有婦藏著甕中，復迎我為？」夫自得入廚視之，開甕見己身影，逆恚其婦，謂藏男子

從前，長者須達曾七次貧困，後來貧困到了極點，連一文錢都沒有。後來他在糞土中找到一個木鬥，其實是栴檀木做的。他拿到市場上賣，得了四斗米。他告訴妻子說：『我們一起煮一斗米，我去找些蔬菜回來。』當時佛陀心想：『我應當度化須達，讓他福報再生。』米飯剛煮熟，舍利弗就來了，妻子見了非常高興，把一斗米飯全部放進他的缽中。又煮了一斗米剛熟，目連又來了，妻子也高興地給了他。又煮了一斗米，迦葉又來了，妻子也給了他。剛好剩下一斗米又煮熟了，如來親自來了，妻子心想：『平時家裡缺糧，沒有人來佈施，今天有這些米，如來親自光臨，難道是罪業消除，福報將要產生了嗎？』她把一斗米飯全部佈施給瞭如來。佛陀口中唸咒：『愿罪業消除，福報產生，從今天開始。』須達很快就回來了，妻子怕他生氣，就問他說：『剛才佛陀來了，還有舍利弗、目連、迦葉都來乞食，家裡所有的米都給他們了，可以嗎？』須達回答說：『應該給，福田難得遇到，如果他們來求，就是遇到了。』妻子說：『剛才的四斗米，我已經全部用完了！』丈夫非常高興，剩下的飯湯，公婆和他們一起喝了。一會兒，各個房間里，珍寶、食物、布匹自然而然地充滿了，就像他以前富裕的時候一樣。須達非常高興，知道是佛陀憐憫他，又請佛陀和僧眾來供養，把家裡的東西都用完了。佛陀為他們說法，他們都證得了道果。 從前，有一個長者的兒子，新娶了妻子，兩人非常相愛。丈夫對妻子說：『你到廚房裡拿些葡萄美酒來，我們一起喝。』妻子去打開酒甕，看到自己的身影在甕中，以為裡面還有別的女人，非常生氣。她回去告訴丈夫說：『你自己有妻子藏在甕中，又娶我做什麼？』丈夫自己到廚房去看，打開酒甕看到自己的身影，反而生氣地責怪妻子，以為她藏了男人。

(28) Once, the elder Sudatta was poor seven times. Later, his poverty reached its extreme, and he didn't have a single coin. Later, he found a wooden bowl in the dung, which was actually made of sandalwood. He took it to the market to sell and got four dou of rice. He told his wife, 'Let's cook one dou of rice together, and I will go find some vegetables.' At that time, the Buddha thought, 'I should help Sudatta so that his blessings can be reborn.' As soon as the rice was cooked, Shariputra came. The wife was very happy to see him and put all the one dou of rice into his bowl. After cooking another dou of rice, Maudgalyayana came, and the wife happily gave it to him as well. After cooking another dou of rice, Kasyapa came, and the wife gave it to him too. Just as the last dou of rice was cooked, the Tathagata himself came. The wife thought, 'Usually, we lack food, and no one comes to give alms. Today, with this rice, the Tathagata himself has come. Could it be that my sins are being eliminated and blessings are about to arise?' She gave all the one dou of rice to the Tathagata. The Buddha chanted a mantra, 'May sins be eliminated and blessings arise, starting from today.' Sudatta soon returned home. His wife, fearing his anger, asked him, 'Just now, the Buddha came, and Shariputra, Maudgalyayana, and Kasyapa all came to beg for food. Is it okay that I gave them all the rice we had?' Sudatta replied, 'You should give it. It is rare to encounter a field of merit. If they come to ask, it is a valuable opportunity.' The wife said, 'I have already used up all four dou of rice!' The husband was very happy. The remaining rice soup was shared by the parents-in-law and them. In a short while, all the rooms were naturally filled with treasures, food, and cloth, just like when he was wealthy before. Sudatta was overjoyed, knowing that the Buddha had compassion for him. He invited the Buddha and the monks to make offerings until everything in his house was used up. The Buddha preached the Dharma to them, and they all attained the path. (29) Once, there was the son of an elder who had just married a wife, and they loved and respected each other very much. The husband said to his wife, 'Go to the kitchen and bring some grape wine for us to drink together.' The wife went to open the wine jar and saw her own reflection in the jar. She thought there was another woman inside and became very angry. She went back and told her husband, 'You already have a wife hidden in the jar, why did you marry me?' The husband went to the kitchen to see for himself. He opened the jar and saw his own reflection. Instead, he became angry with his wife, thinking that she had hidden a man.

。二人更相忿恚，各自呼實。有一梵志與此長者子素情親厚，遇與相，見夫婦鬥，問其所由。復往視之，亦見身影，恚恨長者：「自有親厚藏甕中，而陽共鬥乎？」即便捨去。復有一比丘尼，長者所奉，聞其所諍如是，便往視，甕中有比丘尼，亦恚捨去。須臾有道人亦往視之，知為是影耳，喟然嘆曰：「世人愚惑，以空為實也！」呼婦共入視之。道人曰：「吾當為汝出甕中人。」取一大石打壞甕，酒盡，了無所有。二人意解，知定身影，各懷慚愧。比丘為說諸要法言，夫婦共得阿惟越致。佛以為喻：「見影斗者，譬三界人，不識五陰、四大、苦、空、身三毒，生死不絕」。佛說是時，無數千人皆得無身之決也。

（三〇）

佛在世時有大富家，食口六人，奴婢金銀珍寶不可稱數。佛與阿難街里分衛，過宿因緣家。佛到其門，父母、兒子、妻婦、孫息，踴躍歡喜請佛入坐。室中但氍氀，佈施食器皆以金銀琉璃。阿難長跪白佛：「此人本有何功德自致大富？」佛語阿難：「此人上世時，值飢餓之世，家中貧窮，草木枯旱唯詣水遍採取用繫命，作羹適熟，外有道人分衛，出見沙門，父母便言：『以我分與之。』兒子、孫息各自以分讓父母令食。六人一時發意各一日食，唯恨家莫無以上道人者

兩人更加互相惱怒，各自堅持自己看到的是真的。有一個婆羅門，和這個長者的兒子關係很好，碰巧遇到了他們，看到夫妻倆爭吵，就問他們爭吵的原因。他又去看，也看到了甕中的身影，惱怒地責怪長者說：『自己把親近的人藏在甕中，卻假裝和妻子爭吵嗎？』就離開了。又有一個比丘尼，是長者所供奉的，聽到他們爭吵的事情，就去看，看到甕中有一個比丘尼，也生氣地離開了。過了一會兒，有一個道人也去看，知道那只是影子罷了，感嘆道：『世人真是愚昧迷惑，把虛幻的當成真實的！』他叫夫妻倆一起進去看。道人說：『我來為你們把甕中的人弄出來。』他拿起一塊大石頭把甕砸碎，酒都流光了，什麼也沒有。夫妻倆這才明白，知道那只是影子，都感到慚愧。比丘為他們說了許多重要的佛法，夫妻倆都得到了阿惟越致（不退轉）。佛用這個比喻說：『看到影子而爭吵的人，就像三界中的人，不認識五陰、四大、苦、空、身三毒，生死輪迴不止。』佛說這些話的時候，無數千人都得到了無身之決（證得無生法忍）。

佛在世的時候，有一個大富人家，家裡有六口人吃飯，奴婢、金銀珠寶多得數不清。佛和阿難在街上乞食，路過宿因緣家。佛到他家門口，父母、兒子、妻子、孫子都高興地請佛進去坐。屋裡只有毛毯，佈施的食器都是用金銀琉璃做的。阿難長跪問佛：『這個人前世做了什麼功德，今生如此富有？』佛告訴阿難：『這個人前世的時候，正值饑荒之年，家裡貧窮，草木枯萎，只能到有水的地方採集食物來維持生命。他們做羹剛熟，外面有一個道人來乞食，父母看到沙門，就說：『把我的那份給他吧。』兒子、孫子各自把自己的那份讓給父母吃。六個人同時發願，各自一天不吃飯，只遺憾家裡沒有更多東西可以給道人。』

The two became even more angry with each other, each insisting that what they saw was real. A Brahmin, who was very close to the elder's son, happened to meet them. Seeing the couple arguing, he asked them the reason for their quarrel. He went to look and also saw the figure in the jar, angrily blaming the elder, saying, 'You hide your close one in the jar, yet pretend to argue with your wife?' and left. Then a bhikkhuni, who was revered by the elder, heard about their quarrel and went to look. Seeing a bhikkhuni in the jar, she also left in anger. After a while, a Taoist also went to look and realized it was just a shadow. He sighed and said, 'The people of the world are truly foolish and deluded, taking the empty for real!' He called the couple to come in and look. The Taoist said, 'I will get the person in the jar out for you.' He took a large stone and smashed the jar. The wine flowed out, and there was nothing there. The couple then understood, realizing it was just a shadow, and they were both ashamed. The bhikkhu spoke many important Dharma teachings to them, and the couple both attained Avivecca (non-retrogression). The Buddha used this parable, saying, 'Those who argue over a shadow are like the people of the three realms, who do not recognize the five aggregates, the four great elements, suffering, emptiness, and the three poisons of the body, and thus the cycle of birth and death continues.' When the Buddha spoke these words, countless thousands of people attained the decision of no-body (realized the non-arising of phenomena).

When the Buddha was in the world, there was a very wealthy family with six mouths to feed. They had countless servants, gold, silver, and jewels. The Buddha and Ananda were begging for alms in the streets and passed by the house of a family with past karmic connections. When the Buddha arrived at their door, the parents, son, wife, and grandchildren joyfully invited the Buddha to sit down. The room only had rugs, and the alms bowls were made of gold, silver, and lapis lazuli. Ananda knelt and asked the Buddha, 'What merits did this person accumulate in the past to become so wealthy?' The Buddha told Ananda, 'In his past life, during a time of famine, his family was poor, and the vegetation was withered. They could only go to places with water to gather food to sustain their lives. They had just finished making soup when a Taoist came begging for alms. When the parents saw the shramana, they said, 'Give him my portion.' The son and grandchildren each gave their portion to their parents to eat. The six of them simultaneously vowed to each skip one day of meals, only regretting that they did not have more to give to the Taoist.'

。緣此之福，得生天上人中，常得安隱豐饒財物，以其發心同等故，世世共作因緣，今重相值，父母兒子大小一時悉受五戒，命終即生天上受福無量。」

（三一）

昔者有三人各爾貧窮，但行賣樵為業。時四月八日，眾比丘于寺中灌像佛，釋迦文佛時亦在其中作維那。三人過寺前，聞今日灌像，便入視之。三人各共發意，等持一錢著像前，各祈心願。一人言：「使我後世饒財寶，莫復令值此貧，命終得在大富家生。唯有一子，年過長大作佛弟子，常生天上人中。」一人言：「使我知作師主，治一切人病，使我大得物，命盡生耆域家，曉知醫方，治病莫不愈者，亦復生天上人中恒大富樂。」一人言：「使我後世長壽莫令短命，後生二十四天上壽六十劫。」佛言，爾三人各有一愿，世世得福無量，今此三人皆為我作弟子，得阿羅漢道。

（三二）

世間人入海采寶有七難：一者四面大風同時起，吹船令顛倒；二者船中欲壞而漏；三者人慾墮水死乃得上岸；四者二龍上岸欲啖之；五者得平地，三毒蛇逐欲啖；六者地有熱沙，走行其上爛人腳；七者仰視不見、日月常冥，不知東西。甚大難也

現代漢語譯本：因為這個福報，他們得以出生在天上或人間，常常得到安穩和豐厚的財物。因為他們發心相同，所以世世代代都有因緣，現在又再次相遇。父母、兒子、大小都同時受持五戒，命終后就生到天上，享受無量的福報。 現代漢語譯本：從前有三個人，都很貧窮，以賣柴為生。在四月初八這天，眾比丘在寺廟中為佛像灌頂，釋迦牟尼佛當時也在其中擔任維那。三個人經過寺廟前，聽到今天有灌頂儀式，就進去觀看。三個人各自發愿，平等地拿出一文錢放在佛像前，各自祈求心願。一個人說：『愿我來世擁有很多財寶，不再遭受貧窮，命終后能出生在大富人家。只生一個兒子，長大后成為佛弟子，常常出生在天上或人間。』一個人說：『愿我能成為導師，醫治所有人的疾病，使我獲得很多財物，命終后出生在耆域家，精通醫術，醫治疾病沒有不痊癒的，也出生在天上或人間，永遠富裕快樂。』一個人說：『愿我來世長壽，不要短命，後生到二十四天上，壽命長達六十劫。』佛說，這三個人各自有一個願望，世世代代都能得到無量的福報，現在這三個人都做了我的弟子，證得了阿羅漢道。 現代漢語譯本：世間人入海采寶有七種災難：第一種是四面八方同時颳起大風，把船吹翻；第二種是船身破損漏水；第三種是人要掉進水裡淹死才能上岸；第四種是兩條龍上岸要吃人；第五種是到了平地，有三條毒蛇追著要吃人；第六種是地上有滾燙的沙子，走在上面會把腳燙爛；第七種是抬頭看不見太陽和月亮，永遠黑暗，不知道東西方向。這些都是非常大的災難。

English version: Because of this blessing, they were able to be born in the heavens or among humans, often obtaining peace and abundant wealth. Because their aspirations were the same, they had karmic connections in every lifetime, and now they have met again. Parents, sons, young and old, all simultaneously received the five precepts. After death, they were born in the heavens, enjoying immeasurable blessings. English version: In the past, there were three people, all very poor, who made a living by selling firewood. On the eighth day of the fourth month, the monks were performing the Buddha bathing ceremony in the temple, and Shakyamuni Buddha was also there as the supervisor. The three people passed by the temple and, hearing that there was a bathing ceremony today, went in to watch. Each of the three made a vow, equally placing one coin in front of the Buddha statue, and each prayed for their wishes. One person said, 'May I have much wealth in my next life, no longer suffer poverty, and be born into a wealthy family after death. May I have only one son, who will become a disciple of the Buddha when he grows up, and may I often be born in the heavens or among humans.' Another person said, 'May I become a teacher, healing all people's illnesses, and may I obtain much wealth. After death, may I be born into the family of Jivaka, be proficient in medicine, and heal diseases without fail. May I also be born in the heavens or among humans, forever rich and happy.' The third person said, 'May I have a long life in my next life, not a short one, and may I be born in the twenty-fourth heaven, with a lifespan of sixty kalpas.' The Buddha said, these three people each had a wish, and in every lifetime they will receive immeasurable blessings. Now these three people have all become my disciples and have attained the state of Arhat. English version: People in the world who go to sea to collect treasures face seven calamities: the first is that strong winds arise from all directions at the same time, overturning the boat; the second is that the boat is damaged and leaking; the third is that people must fall into the water and nearly drown before they can reach the shore; the fourth is that two dragons come ashore to eat people; the fifth is that when they reach flat ground, three poisonous snakes chase after them to eat them; the sixth is that there is scorching sand on the ground, and walking on it will burn their feet; the seventh is that they cannot see the sun and moon when they look up, it is always dark, and they do not know the directions. These are all very great calamities.

。佛告諸弟子：「若曹亦有此七事：一者四面大風起，謂生老病死；二者六情所受無限，譬船漏；三者墮水欲死，謂為魔所得；四者二龍上岸啖者，謂日月食命；五者平地三毒蛇者，謂人身中三毒；六者熱沙剝爛其腳，謂地獄中火；七者仰視不見日月者，謂受罪之處窈窈冥冥無有出期。」佛語諸弟子：「當識是言，莫與此會，勤行六事可得解脫

現代漢語譯本：佛陀告訴他的弟子們：『你們也有這七種情況：第一種是四面八方颳起大風，指的是生老病死；第二種是六種感官所感受的慾望沒有止境，就像船漏水一樣；第三種是落入水中將要淹死，指的是被魔所控制；第四種是兩條龍上岸吞噬，指的是日月侵蝕生命；第五種是平地上有三條毒蛇，指的是人身體中的貪嗔癡三毒；第六種是滾燙的沙子燙爛雙腳，指的是地獄中的火焰；第七種是抬頭看不見日月，指的是受罪的地方幽暗深邃，沒有脫離的期限。』佛陀告訴他的弟子們：『應當明白這些話，不要與這些情況相遇，勤奮修行六度可以獲得解脫。』

English version: The Buddha told his disciples, 'You also have these seven situations: the first is that great winds arise from all four directions, referring to birth, old age, sickness, and death; the second is that the desires experienced by the six senses are limitless, like a leaking boat; the third is falling into the water and about to drown, referring to being controlled by demons; the fourth is two dragons coming ashore to devour, referring to the sun and moon eroding life; the fifth is three poisonous snakes on flat ground, referring to the three poisons of greed, anger, and ignorance within the human body; the sixth is hot sand scorching the feet, referring to the flames of hell; the seventh is looking up and not seeing the sun and moon, referring to the place of suffering being dark and deep, with no hope of escape.' The Buddha told his disciples, 'You should understand these words, do not encounter these situations, diligently practice the six perfections, and you can attain liberation.'

Miscellaneous Parables Sutra, Scroll 2