T04n0206_舊雜譬喻經.g2

大正藏第 04 冊 No. 0206 舊雜譬喻經

No. 206

舊雜譬喻經卷上

吳天竺三藏康僧會譯

（一）

昔無數世有一商人，號曰薩薄，時適他國賣赍貨，所止近住佛弟子家。佛弟子家時作大福，安施高座眾僧說法講論罪福，善惡由心身口所行，及四諦非常苦空之法。遠道賈人時來寄聽，心解信樂便受五戒，白優婆塞，上座以法勸樂之，言：「善男子！護身口心十善具者，戒有五神，五戒有二十五神，現世衛護令無枉橫，後世自致無為大道。」賈人聞法重喜無量，后還本國，國中都無佛法，便欲宣化恐無受者，以所受法教化父母兄弟妻子及諸中外，皆便奉法。去賈人土千里有國，民多豐樂寶物饒好，二國否塞絕不復通百餘年中，所以故有閱叉居其道中，得人便啖前後無數，是故斷絕無往來者。賈人自念：「吾奉佛戒，如經所道，及有二十五神見助不疑，聽彼鬼唯一人耳，吾往伏之必獲也。」時有同賈五百餘人，便語眾人：「吾有異力能降伏鬼，汝等能行詣彼者，不及有大利。」眾人自共議：「二國不通從來大久，若得達者所得不訾，便相可適進道而去。」來至中路見鬼食處，人骸骨發狼籍滿地，薩薄自念：「鬼神前後所可食人今證驗現，我死職當，恐此眾人

現代漢語譯本 過去無數世，有一位商人，名叫薩薄。當時他到其他國家做買賣，居住的地方靠近一位佛弟子的家。佛弟子家當時在做大型的佈施，設定高座請眾僧說法，講論罪福、善惡由心身口所行，以及四諦非常苦空的道理。遠道而來的商人有時會來聽講，心中理解並信樂，於是受了五戒。他向優婆塞請教，上座用佛法勸勉他，說：『善男子！守護身口意，行十善的人，戒律有五位神靈守護，五戒有二十五位神靈守護，現世會保護你免受冤屈和橫禍，後世自然能達到無為的大道。』商人聽了佛法，非常歡喜。後來他回到自己的國家，那裡沒有佛法。他想弘揚佛法，又擔心沒有人接受，於是就用自己所受的佛法教化父母、兄弟、妻子以及親戚朋友，他們都開始信奉佛法。離商人國家千里之外有一個國家，那裡的人民富足快樂，寶物眾多。兩國之間因為道路被阻斷，已經一百多年沒有往來了。原因是道路中間有一個夜叉，抓到人就吃，前後吃了無數的人，所以道路斷絕，沒有人敢來往。商人自己想：『我奉持佛戒，就像經書上所說，有二十五位神靈幫助，我不用懷疑。聽聞那個鬼只是一個人而已，我前去降伏他一定能成功。』當時有五百多位商人，他就對大家說：『我有特殊的能力可以降伏鬼，你們如果能去那個國家，一定能獲得巨大的利益。』大家商議說：『兩國不通已經很久了，如果能到達那裡，所得的利益不可估量。』於是大家同意一起前往。他們來到半路，看到鬼吃人的地方，人的骸骨和頭髮散落在地上，薩薄心想：『鬼神前後所吃的人，現在有了證據，我死是應該的，恐怕這些人會害怕。』

English version In countless past lives, there was a merchant named Sāpó. At that time, he went to other countries to do business, and his residence was near the home of a Buddhist disciple. The Buddhist disciple's family was then making great offerings, setting up high seats for monks to preach, discussing the blessings and misfortunes, the good and evil arising from the actions of mind, body, and speech, as well as the principles of the Four Noble Truths, impermanence, suffering, and emptiness. The merchant from afar sometimes came to listen, understood and believed in the teachings, and thus received the five precepts. He asked the Upāsaka for guidance, and the senior monk encouraged him with the Dharma, saying, 'Good man! Those who guard their body, speech, and mind, and practice the ten virtues, have five guardian deities for the precepts, and twenty-five guardian deities for the five precepts. In this life, they will protect you from injustice and misfortune, and in the next life, you will naturally attain the unconditioned path.' The merchant was overjoyed upon hearing the Dharma. Later, he returned to his own country, where there was no Buddhism. He wanted to propagate the Dharma but was worried that no one would accept it. So, he used the Dharma he had received to teach his parents, siblings, wife, and relatives, and they all began to believe in Buddhism. A thousand miles away from the merchant's country was another country, where the people were wealthy and happy, and there were many treasures. The two countries had been cut off for over a hundred years due to an obstruction in the road. The reason was that there was a Yaksha in the middle of the road who would eat anyone he caught, having eaten countless people before. Therefore, the road was cut off, and no one dared to travel. The merchant thought to himself, 'I uphold the Buddhist precepts, and as the scriptures say, there are twenty-five deities helping me, I have no doubt. I have heard that the ghost is only one person, I will go and subdue him, and I will surely succeed.' At that time, there were more than five hundred merchants, and he said to them, 'I have special abilities to subdue ghosts. If you can go to that country, you will surely gain great benefits.' The others discussed, 'The two countries have been cut off for a long time. If we can reach there, the benefits will be immeasurable.' So, they agreed to go together. They arrived at the place where the ghost ate people, and the bones and hair of the people were scattered on the ground. Sāpó thought to himself, 'The people the ghost has eaten before are now proven, it is right for me to die, I am afraid these people will be scared.'

。」便語眾輩：「汝等住此吾欲獨進，得勝鬼者當還相迎，不得來者知為遇害，便各還退勿復進也。」於是獨前，方行數里，逢見鬼來，正心念佛志定不懼。鬼到問曰：「卿是何人？」答曰：「吾是通道導師也。」鬼大笑曰：「汝聞我名不？而欲通道。」薩薄曰：「知汝在此故來相求，當與卿鬥，若卿勝者便可食我，若我得勝，通萬姓道，益天下利矣。」鬼言：「誰應先下手乎？」賈人言：「吾來相求，故應先下。」鬼聽可之。以右手叉之，手入鬼腹堅不可出，左手復打亦入，如是兩腳及頭都入鬼中不能復動。於是閱叉即以頌而問曰：

「手足及與頭，　　五事雖絆羈， 　但目前就死，　　跳踉復何為？」 「手足及與頭，　　五事雖被系， 　執心如金剛，　　終不為汝擘。」 「吾為神中王，　　作鬼多力𢬜， 　前後啖汝輩，　　不可複稱數。 　今汝死在近，　　何為復讇語？

「是身為無常，　　吾早欲棄離， 　魔今適我願，　　便持相佈施。 　緣是得正覺，　　當成無上智， 　志妙摩訶薩，　　三界中希有。 　畢為度人師，　　得備將不久， 　愿以身自歸，　　頭面禮稽首。」

於是閱叉前受五戒慈心眾生，即為作禮退入深山

現代漢語譯本：於是，他對眾人說：『你們留在這裡，我打算獨自前進。如果我戰勝了鬼，我會回來迎接你們；如果我沒有回來，那就說明我遭遇了不幸，你們就各自返回，不要再前進了。』說完，他就獨自向前走去。走了幾里路，他遇到了鬼。他心中默唸佛號，意志堅定，毫不畏懼。鬼走近問道：『你是何人？』他回答說：『我是引導人們走向正道的導師。』鬼大笑道：『你聽說過我的名字嗎？竟然還想引導人們走向正道。』薩薄說：『我知道你在這裡，所以特地來找你。我要和你決鬥，如果你贏了，就可以吃掉我；如果我贏了，我將開闢通往萬姓的道路，造福天下。』鬼說：『誰先動手？』賈人說：『我來找你，所以應該我先動手。』鬼同意了。他用右手叉向鬼，手卻進入了鬼的腹部，堅硬無比，無法拔出。他又用左手打向鬼，也進入了鬼的身體。就這樣，他的雙腳和頭都進入了鬼的身體，無法動彈。於是，閱叉用偈語問道： 『手、足和頭，五處都被束縛，但你即將死去，跳來跳去又有什麼用呢？』 『手、足和頭，五處雖然被束縛，但我的心像金剛一樣堅定，終究不會被你擊破。』 『我是神中的王者，做鬼時力大無窮，前後吃掉你們這些人，數都數不清。現在你死期將至，為何還要說這些諂媚的話？』 『這身體是無常的，我早就想拋棄它了。魔鬼現在正合我意，我就把它佈施給你。因為這個緣故，我將獲得正覺，成就無上智慧。我的志向是偉大的菩薩，在三界中是罕見的。我最終將成為度人的導師，很快就能具備這樣的資格。我願意以身自歸，頭面禮拜。』 於是，閱叉上前接受了五戒，以慈悲之心對待眾生，然後向鬼作禮，退入深山。

English version: Then, he said to the crowd, 'You all stay here, I intend to go forward alone. If I defeat the ghost, I will return to greet you; if I do not return, it means I have met with misfortune, and you should each return and not advance any further.' Having said this, he went forward alone. After walking several miles, he encountered a ghost. He silently recited the Buddha's name in his heart, his will firm and unafraid. The ghost approached and asked, 'Who are you?' He replied, 'I am a guide who leads people to the right path.' The ghost laughed loudly, 'Have you heard of my name? Yet you still want to guide people to the right path.' Sāpó said, 'I know you are here, so I came specifically to find you. I will fight with you. If you win, you can eat me; if I win, I will open a path for all people and benefit the world.' The ghost said, 'Who should make the first move?' The merchant said, 'I came to find you, so I should make the first move.' The ghost agreed. He thrust his right hand at the ghost, but his hand entered the ghost's abdomen, which was hard and unyielding, and he could not pull it out. He then struck the ghost with his left hand, which also entered the ghost's body. In this way, his feet and head all entered the ghost's body, and he could not move. Then, Yuecha asked in verse: 'Hands, feet, and head, all five are bound, but you are about to die, what is the use of jumping around?' 'Hands, feet, and head, although the five are bound, my heart is as firm as diamond, and will not be broken by you.' 'I am the king among gods, and as a ghost, I am immensely powerful. I have eaten countless of your kind before. Now that your death is near, why do you still speak such flattering words?' 'This body is impermanent, and I have long wanted to abandon it. The demon now suits my wish, and I will give it to you as a gift. Because of this, I will attain enlightenment and achieve supreme wisdom. My aspiration is to be a great Bodhisattva, rare in the three realms. I will ultimately become a teacher who guides people, and I will soon be qualified. I am willing to surrender myself, bowing my head in reverence.' Then, Yuecha stepped forward, accepted the five precepts, treated all beings with compassion, then bowed to the ghost and retreated into the deep mountains.

。薩薄還呼眾人，前進彼土，於是二國並知，五戒十善降鬼通道，乃識佛法至真無量，皆共奉戒延敬三尊國致太平。后昇天得道，乃五戒賢者直信之恩力也。佛告諸比丘：「時薩薄者我身是。菩薩行屍波羅蜜，所度如是。」

（二）

過去無數劫，爾時有孔雀王，從五百婦孔雀，相隨經歷諸山，見青雀色大好，便舍五百婦追青雀，青雀但食甘露好果。時國王夫人有疾，夜夢見孔雀王，寤則白王：「王當重募求之。」王命射師：「有能得孔雀王來者，賜金百斤；婦以女女之。」諸射師分佈諸山，見孔雀從一青雀，便以蜜麨處處涂樹。孔雀日日為青雀取食，如是玩習，人便以蜜麨涂己身，孔雀便取蜜麨，人則得之。語人言：「我以一山金相與，可舍我。」人言：「王與我金並婦，足可自畢已。」便持白王。孔雀白大王：「王重愛夫人故相取，愿乞水來咒之，與夫人飲澡浴，若不差者相殺不晚。」王則與水令咒，授與夫人飲，病則除。宮中內外諸有百病，皆因此水悉得除愈，國王人民來取水者無央數。孔雀白大王：「寧可木系我足，自在往來湖水中方咒，令民遠近自恣取水。」王言大佳。則引木入湖水中，自極制方咒之，人民飲水，聾盲視聽跛傴皆伸

現代漢語譯本：薩薄還召集眾人，讓他們前往那片土地。於是兩個國家都知道了，五戒十善能夠降服鬼怪，通達神道，這才認識到佛法的真實和無量。他們都共同遵守戒律，尊敬佛、法、僧三寶，國家因此太平。後來薩薄昇天得道，這都是五戒賢者正直信仰的恩德力量啊。佛告訴眾比丘：『當時的薩薄就是我的前身。菩薩修行佈施波羅蜜，所度化的眾生就是這樣。』 過去無數劫之前，那時有一隻孔雀王，帶著五百隻雌孔雀，一起遊歷各座山。它看到一隻青色的孔雀，顏色非常漂亮，就捨棄了五百隻雌孔雀，去追逐那隻青雀。青雀只吃甘露和美味的果子。當時國王的夫人得了病，夜裡夢見了孔雀王，醒來后就告訴國王：『大王應該重金懸賞去尋找它。』國王命令射師：『有誰能把孔雀王抓來，賞賜黃金百斤，並把女兒嫁給他。』射師們分散到各座山中，看到孔雀跟著一隻青雀，就用蜜和麵粉到處塗抹樹木。孔雀每天都為青雀取食，這樣玩耍習慣了，人們就用蜜和麵粉塗抹自己身上，孔雀就來取食，人們就抓住了它。孔雀對那人說：『我用一座山的黃金給你，你可以放了我嗎？』那人說：『國王會給我黃金和妻子，足夠我一生享用了。』於是就把孔雀帶去見國王。孔雀對大王說：『大王因為深愛夫人所以抓我，希望您能取水來讓我念咒，給夫人喝和洗澡，如果病沒有好，再殺我也不遲。』國王就取水讓孔雀唸咒，給夫人喝，病就好了。宮中內外所有患有各種疾病的人，都因為這水而痊癒，國王和人民來取水的人數不勝數。孔雀對大王說：『可以把我的腳用木頭拴住，讓我自由地往來湖水中唸咒，讓遠近的百姓隨意取水。』國王說：『很好。』於是就把木頭引到湖水中，孔雀自己盡力唸咒，人民喝了水，聾子能聽見，瞎子能看見，瘸子和駝背都能伸直身體。

English version: Sapo then called the crowd, urging them to go to that land. Thus, the two kingdoms came to know that the five precepts and ten virtues could subdue ghosts and connect with the divine, and they recognized the truth and immeasurable nature of the Buddha's teachings. They all jointly observed the precepts, respected the Buddha, Dharma, and Sangha, and the country became peaceful. Later, Sapo ascended to heaven and attained enlightenment, all due to the power of the five precepts and the virtuous one's upright faith. The Buddha told the monks, 'The Sapo of that time was my past life. The Bodhisattva practiced the Paramita of giving, and those who were saved were like this.' In the past, countless eons ago, there was a peacock king who traveled through the mountains with five hundred female peacocks. He saw a blue peacock with beautiful colors and abandoned the five hundred females to pursue it. The blue peacock only ate nectar and delicious fruits. At that time, the king's wife fell ill and dreamed of the peacock king at night. Upon waking, she told the king, 'Your Majesty should offer a great reward to find it.' The king ordered the hunters, 'Whoever can bring the peacock king will be rewarded with a hundred pounds of gold and my daughter as a wife.' The hunters scattered throughout the mountains and saw the peacock following a blue peacock. They smeared honey and flour on the trees everywhere. The peacock would fetch food for the blue peacock every day. As they became accustomed to this, people smeared honey and flour on themselves, and when the peacock came to eat, they caught it. The peacock said to the man, 'I will give you a mountain of gold, can you let me go?' The man said, 'The king will give me gold and a wife, enough for me to live on.' So he took the peacock to see the king. The peacock said to the king, 'Your Majesty captured me because of your deep love for your wife. I hope you can fetch water for me to chant over, so your wife can drink and bathe in it. If she is not cured, it will not be too late to kill me.' The king fetched water for the peacock to chant over, and when his wife drank it, she was cured. All those in the palace and outside who suffered from various illnesses were healed by this water. Countless people came to fetch water. The peacock said to the king, 'You can tie my feet with wood and let me freely go back and forth in the lake to chant, so that people far and near can freely fetch water.' The king said, 'Very good.' So they led the wood into the lake, and the peacock chanted with all his might. When people drank the water, the deaf could hear, the blind could see, and the lame and hunchbacked could straighten up.

。孔雀白大王：「國中諸惡病悉得除愈，人民供養我如天神無異，終無去心。大王可解我足，使得飛往來入入湖水中，暝止此樑上宿。」王則令解之，如是數月于樑上大笑。王問曰：「汝何等笑？」答曰：「我笑天下有三癡：一曰我癡，二曰獵師癡，三曰王癡。我與五百婦相隨，舍追青雀，貪慾之意為射獵者所得，是為我癡。射獵人我與一山金不取，言王當與己婦並金，是射獵者癡。王得神醫王，夫人太子國中人民諸有病者，悉得除愈皆更端正，王既得神醫，而不牢持反縱放之，是為王癡。」孔雀便飛去。佛告舍利弗：「時孔雀王者我身是也，時國王汝身是，時夫人者今調達婦是，時獵師者調達是也。」

（三）

昔有國王，行射獵于曠澤中，大飢渴疲極，遙望郁然有屋樹木，即往趣之。中有一女人，王從求飲食果實之輩，所求悉得。王請女人與相見，侍人白言：「裸形無衣。」王即解衣與之，有自然火燒衣，如是至三。王驚問女：「何因如此？」女人答言：「前世為王妻，王飯沙門梵志，又欲上衣，我時言：『但設飯則可，不須與衣。』故受此罪。若王相念，作衣與國中沙門道士，若曉佛經者，咒愿女人得脫此勤苦。」王受其言，還國作衣，求沙門道人了不得

現代漢語譯本：孔雀白大王說：『國內各種疾病都已痊癒，人民像供奉天神一樣供養我，我最終也沒有離開的心思。大王可以解開我的腳，讓我飛往湖水中，晚上就停在這橋樑上休息。』國王就下令解開它，這樣過了幾個月，孔雀在橋樑上大笑。國王問：『你笑什麼？』孔雀回答說：『我笑天下有三種愚癡：第一種是我自己愚癡，第二種是獵人愚癡，第三種是國王愚癡。我帶著五百個妻子，捨棄追逐青雀，貪圖享樂的念頭被獵人抓住了，這是我自己的愚癡。獵人我給他一座金山他都不要，說國王會把他的妻子和金子都給他，這是獵人的愚癡。國王得到了神醫，夫人、太子、國內人民所有生病的人，都得到了治癒，變得更加端正，國王既然得到了神醫，卻不牢牢抓住反而放走了他，這是國王的愚癡。』孔雀就飛走了。佛告訴舍利弗：『當時的孔雀王者就是我的前身，當時的國王就是你的前身，當時的夫人就是現在的提婆達多的妻子，當時的獵人就是提婆達多。』 現代漢語譯本：從前有個國王，在曠野中打獵，又飢又渴，疲憊不堪，遠遠望見有房屋樹木，就前往那裡。裡面有一個女人，國王向她請求食物和水果之類的東西，都得到了滿足。國王請求和女人見面，侍從稟告說：『她赤身裸體，沒有衣服。』國王就脫下衣服給她，有自然之火燒燬了衣服，這樣三次。國王驚訝地問女人：『這是什麼原因？』女人回答說：『前世我是國王的妻子，國王供養沙門和婆羅門，又想給他們衣服，我當時說：『只要供飯就可以了，不需要給衣服。』所以受到這樣的懲罰。如果國王想念我，就給國內的沙門道士做衣服，如果有人懂得佛經，就請他們為我祈禱，讓我脫離這種痛苦。』國王接受了她的話，回到國家制作衣服，尋找沙門道士卻找不到。

English version: The Peacock White Great King said, 'All the diseases in the kingdom have been cured, and the people worship me as if I were a heavenly god. I have no intention of leaving. Your Majesty can untie my feet, allowing me to fly into the lake and rest on this bridge at night.' The king ordered it to be untied. After several months, the peacock laughed loudly on the bridge. The king asked, 'Why are you laughing?' The peacock replied, 'I laugh at the three follies in the world: the first is my own folly, the second is the hunter's folly, and the third is the king's folly. I, with five hundred wives, abandoned chasing bluebirds, and my desire for pleasure led to my capture by the hunter. That is my folly. The hunter wouldn't take a mountain of gold from me, saying that the king would give him his wife and gold. That is the hunter's folly. The king obtained a divine physician, and the queen, the prince, and all the sick people in the kingdom were cured and became more handsome. Since the king had obtained a divine physician, he did not hold onto him but let him go. That is the king's folly.' The peacock then flew away. The Buddha told Shariputra, 'The peacock king at that time was my former self, the king at that time was your former self, the queen at that time is the wife of Devadatta now, and the hunter at that time was Devadatta.' English version: Once upon a time, there was a king who went hunting in the wilderness. He was extremely hungry, thirsty, and exhausted. He saw houses and trees in the distance and went towards them. There was a woman inside. The king asked her for food and fruit, and she provided everything he asked for. The king asked to meet the woman, but the attendant reported, 'She is naked and has no clothes.' The king took off his clothes and gave them to her, but a natural fire burned the clothes, and this happened three times. The king was surprised and asked the woman, 'What is the reason for this?' The woman replied, 'In my previous life, I was the king's wife. The king offered food to the monks and Brahmins and also wanted to give them clothes. I said at that time, 'Just provide food, there is no need to give clothes.' Therefore, I am suffering this punishment. If the king misses me, he should make clothes for the monks and Taoists in the kingdom. If there is someone who understands the Buddhist scriptures, please ask them to pray for me so that I can be freed from this suffering.' The king accepted her words, returned to the kingdom, made clothes, and sought monks and Taoists but could not find any.

。時國無曉佛經者，王憶念，問舍度父當知之。度父言：「乃昔有人度無錢，以五戒經一卷相與讀之耳。」王言：「汝知佛經則以衣與。」度父使咒愿：「令裸形女人得福無量解脫勤苦。」女人則時有新衣著身，故在鬼道中命盡，當生第一天上也。

（四）

昔海邊有國王行射獵，得一沙門，持作使沙門夜誦經作梵聲，王言：「此伎大工歌，有客輒伎歌。」時有異國優婆塞賈，往到其國，王請之，出沙門令歌。優婆塞聞說深經，內心踴躍即去，國人以千萬往贖，至三千萬王乃與之，賈人作禮曰：「我以三千萬相贖在所到。」道人即彈指踴在空中，曰：「卿自贖，不贖我也。所以者何？往昔王為賣蔥人，汝來於王買蔥不畢三錢，我時任卿，卿遂不還三錢。今此生子息，乃至三千萬，汝當還本三錢也。」主則意解悔過，受五戒為優婆塞。師曰：「債無多少不可負，亦不任人也。」

（五）

佛在世，有小兒與兄㛐共居，兒日日至佛所受經戒，兄㛐諫不止。后取兒牽抱之，以杖捶之言：「佛比丘僧當救汝。」兒啼呼恐怖，自歸三尊，則得須陀洹道，乘佛威神，便與木抱縛相隨俱飛去，出壁入壁出地入地自在所為。兄㛐見之，惶怖叩頭悔過，兒便為兄㛐說善惡之行，俱到佛所受戒

現代漢語譯本：當時國中沒有人懂得佛經，國王回憶起此事，問舍度父是否知道。舍度父說：『以前有人沒有錢，用一卷五戒經互相誦讀罷了。』國王說：『你如果懂得佛經，就給你衣服。』舍度父就念咒祈願：『讓裸體的女人得到無量的福報，解脫勤苦。』那個女人當時就有了新衣服穿在身上，所以在鬼道中的壽命結束后，就投生到第一層天上了。 現代漢語譯本：從前，海邊有個國王去打獵，抓到一個沙門，把他當做奴僕。沙門晚上誦經發出梵音，國王說：『這人很會唱歌，有客人來就讓他唱歌。』當時有個外國的優婆塞商人，來到這個國家，國王請他來，讓沙門唱歌。優婆塞聽到沙門誦說深奧的佛經，內心激動，立刻離開了。國人用一千萬錢來贖回沙門，直到三千萬國王才答應。商人行禮說：『我用三千萬贖回他，無論到哪裡都帶著他。』道人就彈指跳到空中，說：『是你自己贖回自己，不是贖回我。為什麼呢？以前你當賣蔥的人，你來向我買蔥，還差三錢沒付清，當時我讓你賒賬，你最終沒有還三錢。現在這筆債生了利息，到了三千萬，你應該還我本來的三錢。』國王這才明白，悔恨過錯，受了五戒成為優婆塞。師父說：『債務無論多少都不能欠，也不能讓別人承擔。』 現代漢語譯本：佛在世的時候，有個小孩和哥哥嫂子住在一起，小孩每天都去佛那裡受經戒，哥哥嫂子勸阻他，他也不聽。後來哥哥把小孩抓來抱住，用棍子打他，說：『佛和比丘僧會來救你的。』小孩哭喊著害怕，自己歸依三寶，就證得了須陀洹果位，憑藉佛的威神，就和抱著他的木頭一起飛走了，出入墻壁，出入地面，自由自在。哥哥嫂子看到后，驚慌害怕，磕頭悔過，小孩就為哥哥嫂子講說善惡的行為，一起到佛那裡受戒。

English version: At that time, there was no one in the kingdom who understood Buddhist scriptures. The king recalled this and asked Shedu's father if he knew about it. Shedu's father said, 'In the past, there was someone who had no money, and they just read a scroll of the Five Precepts together.' The king said, 'If you understand Buddhist scriptures, I will give you clothes.' Shedu's father then chanted a blessing, 'May the naked woman receive immeasurable blessings and be liberated from her suffering.' At that moment, the woman had new clothes on her body, and so, when her life in the ghost realm ended, she was reborn in the first heaven. English version: Once upon a time, there was a king by the sea who went hunting and captured a Shramana, whom he made his servant. At night, the Shramana chanted scriptures, making Brahma sounds. The king said, 'This person is very good at singing; when there are guests, have him sing.' At that time, a merchant from a foreign country, an Upasaka, came to the kingdom. The king invited him and had the Shramana sing. The Upasaka, upon hearing the Shramana reciting profound Buddhist scriptures, was moved and left immediately. The people of the kingdom offered ten million coins to redeem the Shramana, but it was not until they offered thirty million that the king agreed. The merchant bowed and said, 'I have redeemed him with thirty million, and I will take him wherever I go.' The Taoist then snapped his fingers and leaped into the air, saying, 'You have redeemed yourself, not me. Why? In the past, you were a seller of onions, and you came to buy onions from me, owing three coins. I let you have them on credit, but you never paid the three coins. Now, this debt has accrued interest, reaching thirty million. You should repay me the original three coins.' The king then understood, repented of his mistakes, and took the Five Precepts, becoming an Upasaka. The master said, 'Debts, no matter how small, cannot be owed, nor can they be passed on to others.' English version: When the Buddha was alive, there was a child living with his older brother and sister-in-law. The child went to the Buddha every day to receive teachings and precepts, but his brother and sister-in-law tried to stop him, to no avail. Later, the brother grabbed the child, held him, and beat him with a stick, saying, 'The Buddha and the monks will come to save you.' The child cried out in fear and took refuge in the Three Jewels. He then attained the state of Srotapanna. Through the Buddha's divine power, he flew away with the piece of wood that was holding him, passing through walls and the ground freely. Upon seeing this, the brother and sister-in-law were terrified and repented, bowing their heads. The child then explained to them the nature of good and evil actions, and they all went to the Buddha to receive precepts.

。佛則為現宿命本末，兄㛐歡喜，心開垢除，得須陀洹道。

（六）

昔有羅漢，與沙彌于山中行道，沙彌日日至道人家取飯。道經歷堤基上行，崎嶇危險常躄地覆飯污泥土，沙彌取不污飯著師缽中，取污飯澡洗食之，如是非一日。師曰：「何因澡棄飯味？」答曰：「行乞去時晴還雨，于堤基躄地覆飯。」師默然禪思之，知是龍嬈沙彌，便起到堤上，持杖叩擻之。龍化作老翁來，頭面著地。沙門言：「汝何因嬈我沙彌乎？」答曰：「不敢嬈，實愛其容貌耳。」龍言：「何以日見其行？」師曰：「行乞飯。」龍言：「從今日為始，愿日日於我室食，畢我壽命。」沙門默然受請。還語沙彌：「汝往乞，止彼食，勿復持飯來。」沙彌日日于彼食，后見師缽中有兩三粒飯，香美非世間飯，問和上曰：「于天上飯乎？」師默不應。沙彌便伺師知於何許飯，便入床下持床足，和上坐禪定意，床相隨俱飛到龍七寶殿上，龍及婦諸婇女，俱為沙門作禮，復為沙彌作禮。師乃覺呼出：「正汝心勿動，此非常之像，何因污意？」飯已即將還，語之：「彼雖有殿舍七寶婦人婇女，故為畜生耳。汝為沙彌，雖未得道，必生忉利天上，勝彼百倍，勿以污意

現代漢語譯本：佛陀於是展現了他們前世的因緣始末，兄妹二人歡喜不已，心中污垢盡除，證得了須陀洹果。 現代漢語譯本：從前有一位羅漢，與一個小沙彌在山中修行。小沙彌每天都到一位道人家裡去乞食。道人所住的地方要經過堤壩，路途崎嶇危險，小沙彌經常跌倒，飯菜灑在泥土裡。小沙彌會把沒有弄髒的飯菜放到師父的缽中，自己則把弄髒的飯菜洗乾淨后吃掉，這種情況不是一天兩天了。師父問：『你為什麼要把飯洗了再吃？』小沙彌回答說：『我去乞食的時候，有時晴天有時下雨，在堤壩上跌倒，飯菜就灑了。』師父默默地禪思，知道是龍在戲弄小沙彌，於是起身走到堤壩上，用禪杖敲打地面。龍化作一個老翁，頭朝下趴在地上。沙門問：『你為什麼戲弄我的沙彌？』龍回答說：『我不敢戲弄，實在是因為喜歡他的容貌。』龍問：『你每天都看到他去哪裡？』師父說：『去乞食。』龍說：『從今天開始，我願意每天都在我的住處供養你們飲食，直到我壽命終結。』沙門默然接受了邀請。回去后告訴小沙彌：『你以後去乞食，就在那裡吃，不要再把飯帶回來了。』小沙彌每天都在龍那裡吃飯。後來，他看到師父的缽里有兩三粒飯，香美無比，不是世間的飯，就問師父：『這是天上的飯嗎？』師父沒有回答。小沙彌就偷偷觀察師父在哪裡吃飯，然後就跑到床下抓住床腿。師父正在禪定，床就跟著一起飛到了龍的七寶殿上。龍和他的妻子以及眾多侍女，都向沙門行禮，也向小沙彌行禮。師父醒來后，呵斥小沙彌：『要端正你的心，不要動搖，這並非真實的景象，為什麼讓你的心受到污染？』吃完飯後，師父就帶著小沙彌回去了，告訴他：『他們雖然有宮殿、七寶、妻妾侍女，但終究是畜生。你雖然只是個沙彌，還沒有得道，但將來必定會生到忉利天，比他們勝過百倍，不要讓你的心受到污染。』 現代漢語譯本：』

English version: The Buddha then revealed the past lives of the siblings, and they were overjoyed. Their minds were cleansed of impurities, and they attained the state of Srotapanna. English version: Once upon a time, there was an Arhat who was practicing in the mountains with a young novice monk. The novice monk went to a certain householder's place to beg for food every day. The path to the householder's place went over a dike, and it was rugged and dangerous. The novice monk often fell, spilling the food into the mud. The novice monk would put the clean food into his teacher's bowl and wash the soiled food to eat himself. This happened not just once or twice. The teacher asked, 'Why do you wash the food before eating it?' The novice monk replied, 'When I go begging, sometimes it's sunny and sometimes it rains. I fall on the dike, and the food spills.' The teacher meditated silently and realized that a dragon was teasing the novice monk. So, he got up and went to the dike, striking the ground with his staff. The dragon transformed into an old man and prostrated himself on the ground. The monk asked, 'Why are you teasing my novice monk?' The dragon replied, 'I dare not tease him; I simply admire his appearance.' The dragon asked, 'Where do you see him go every day?' The teacher said, 'He goes to beg for food.' The dragon said, 'From today onwards, I wish to provide you with food at my residence every day until the end of my life.' The monk silently accepted the invitation. Upon returning, he told the novice monk, 'When you go begging, eat there and don't bring the food back.' The novice monk ate at the dragon's place every day. Later, he saw two or three grains of rice in his teacher's bowl, which were fragrant and delicious, unlike any earthly food. He asked his teacher, 'Is this heavenly food?' The teacher did not answer. The novice monk secretly observed where his teacher ate, and then he went under the bed and held onto the bed leg. The teacher was in meditation, and the bed flew with him to the dragon's seven-jeweled palace. The dragon, his wife, and many concubines all bowed to the monk and also to the novice monk. The teacher awoke and scolded the novice monk, 'You must keep your mind steady and not be swayed. This is not a real scene. Why do you let your mind be defiled?' After eating, the teacher took the novice monk back and told him, 'Although they have palaces, jewels, wives, and concubines, they are still just animals. You, as a novice monk, though you have not yet attained enlightenment, will surely be reborn in the Trayastrimsa heaven, which is a hundred times better than them. Do not let your mind be defiled.'

。」語沙彌言：「此百味飯入口即化成蝦蟆，意惡吐唾，逆反已乃卻，飯不復入。二曰婦女端正無比，欲為夫婦禮，化成兩蛇相交。三曰龍背有逆鱗，沙石生其中，痛乃達心胸。龍有此三苦，汝何因欲之？」沙彌不應，遂晝夜思想，于彼不食，得病而死。魂神即生為龍作子，威神致猛，其父命盡得脫生人中，師曰：「人未得道，不可令見，道及國王內也。」

（七）

昔有國王夫人生一女，父母名為月女，端正無比，王與衣被珍寶，輒言自然也。至年十六，王恚言：「此是我與，汝何言自然？」後有乞兒來丐，王言：「此實汝夫。」月女言諾。自然便追去。乞人惶怖不敢取，女言：「汝乞食常不飽，王與汝婦何為讓？」便俱出城，晝藏夜進，行到大國。國王時崩無太子，夫婦于城外坐，出入行人問曰：「何等人汝何姓名？何國來？」答曰：「自然。」如是十餘日。時大臣使梵志八人于都城門行人出入以次相之，「唯有此夫婦應相耳。」是時舉國群臣共奉迎之為王。王夫婦以正法治國，人民安寧，諸小王來朝。月女父王在中飲食已去，月女特留父王，月女以七寶作魚機關，帳牽一魚百二十魚現，推一魚戶則開，下為父作禮，白父：「今已得自然。」曰：「夫人行然，臣不及矣

現代漢語譯本 沙彌說：『這百味飯一入口就化成蛤蟆，心中厭惡想吐，但吐出來又回到嘴裡，飯再也吃不進去了。第二種苦是，看到無比端莊美麗的女子，想和她結為夫妻，卻化成兩條蛇交纏在一起。第三種苦是，龍背上有逆鱗，沙石生長在其中，疼痛直達心胸。龍有這三種痛苦，你為什麼還想當龍呢？』沙彌沒有回答，於是日夜思索，為此不吃飯，得了病而死。他的魂魄就轉生為龍的兒子，威猛無比。他的父親壽命盡了，得以脫離龍身轉生為人。他的老師說：『人沒有得道，不可以讓他看到這些，道和國王的內情也是如此。』

從前有個國王，他的夫人產下一個女兒，父母給她取名為月女，她長得端莊美麗無比。國王給她衣服和珍寶，她總是說這是自然而來的。到了十六歲，國王生氣地說：『這些都是我給你的，你為什麼說是自然而來的？』後來有個乞丐來乞討，國王說：『這才是你的丈夫。』月女答應了。自然就跟著乞丐走了。乞丐惶恐不敢接受，月女說：『你乞討食物常常吃不飽，國王給你妻子你為什麼要推辭？』於是他們一起出了城，白天躲藏，晚上趕路，來到一個大國。當時這個國家的國王駕崩了，沒有太子。這對夫婦在城外坐著，進出的人問他們：『你們是什麼人？叫什麼名字？從哪個國家來的？』他們回答說：『我們是自然。』這樣過了十多天。當時大臣派了八個梵志在都城門口觀察進出的人，依次給他們看相，說：『只有這對夫婦的相貌符合。』於是全國的群臣一起擁戴他們為國王。國王夫婦用正法治理國家，人民安居樂業，許多小國國王都來朝拜。月女的父王也在其中，吃完飯後離開了，月女特意留下父王。月女用七寶製作了魚的機關，拉動一個魚的機關，就出現一百二十條魚，推開一個魚的機關，門就打開了。月女向父親行禮，告訴父親：『我現在已經得到了自然。』她的父親說：『夫人能做到這樣，我比不上啊。』

English version The novice monk said, 'This hundred-flavored rice, as soon as it enters the mouth, transforms into a toad. One feels disgusted and wants to spit it out, but upon spitting, it returns to the mouth, and the rice can no longer be eaten. The second suffering is seeing an incomparably beautiful woman and desiring to marry her, only to have her transform into two intertwining snakes. The third suffering is having reverse scales on the dragon's back, with sand and stones growing within, causing pain that reaches the heart. The dragon has these three sufferings, so why do you still desire to become one?' The novice monk did not respond, and thus pondered day and night, refusing to eat, and fell ill and died. His soul was reborn as the son of a dragon, possessing immense power. His father's life ended, and he was able to escape the dragon's form and be reborn as a human. His teacher said, 'Those who have not attained enlightenment should not be allowed to see these things, nor should they see the inner workings of the Way or the king.'

Once upon a time, there was a king whose wife gave birth to a daughter. Her parents named her Moon Girl, and she was incomparably beautiful. The king gave her clothes and treasures, and she always said they were natural. When she turned sixteen, the king angrily said, 'These are all given by me, why do you say they are natural?' Later, a beggar came to beg, and the king said, 'This is truly your husband.' Moon Girl agreed. Naturally, she followed the beggar. The beggar was terrified and dared not accept, but Moon Girl said, 'You often go hungry begging for food, why do you refuse when the king gives you a wife?' So they left the city together, hiding during the day and traveling at night, until they reached a great kingdom. At that time, the king of this kingdom had passed away without an heir. The couple sat outside the city, and people coming and going asked them, 'Who are you? What are your names? Where are you from?' They replied, 'We are natural.' This went on for more than ten days. Then, the ministers sent eight Brahmins to observe the people entering and leaving the city gate, examining them one by one, and they said, 'Only this couple's appearances are suitable.' So the ministers of the entire country together enthroned them as king and queen. The king and queen ruled the country with righteous laws, the people lived in peace, and many small kings came to pay tribute. Moon Girl's father was among them. After the meal, he was about to leave, but Moon Girl specially kept her father behind. Moon Girl used seven treasures to create a fish mechanism. Pulling one fish mechanism would reveal one hundred and twenty fish, and pushing one fish mechanism would open a door. Moon Girl bowed to her father and told him, 'I have now attained the natural state.' Her father said, 'Madam can do this, I am not as good as you.'

。」師曰：「月女與乞兒宿命，夫婦俱田作，令婦取餉，夫遙見婦與沙門相逢于岸水邊止，從乞婦食，則分飯上道人，道人止飯。夫遙見兩人，不謂有惡，持杖往見，道人飛去。婦言：『卿分自在，勿恚。』夫言：『兩分者，我與共食也。』」師曰：「夫有惡意，故墮貧家作子，后見道人歡喜自悔責故，同受此福耳。」

（八）

昔佛從眾比丘行，逢三醉人，一人走入草中逃；一人正坐博頰言無狀犯戒；一人起舞曰：「我亦不飲佛酒漿，亦何畏乎？」佛謂阿難：「草中逃人，彌勒作佛時當得應真度脫，正坐博頰人，過千佛當於最後佛得應真度脫，起舞人，未央得度也。」

昔有沙門，晝夜誦經，有狗伏床下，一心聽經不復念食，如是積年，命盡得人形，生舍衛國中作女人。長大見沙門分越，便走自持飯與歡喜。如是后便追沙門去，作比丘尼，精進得應真道也。

（九）

昔維衛佛在世時，國中諸大姓，各各一時供佛及比丘眾。時有一大姓，貧無以供佛者，白言：「愿比丘眾有欲得藥者，某悉當給之。」時有一比丘，身體有疾，大姓以一甘果與之食，比丘得安隱除愈。大姓后壽盡生天上，勝諸天有五事：一者身無病，二者端正，三者命長，四者得財富，五者智慧

現代漢語譯本：老師說：『月女和乞丐是宿命，夫妻倆一起耕田勞作，讓妻子去送飯，丈夫遠遠看見妻子在岸邊和沙門相遇停下，沙門向妻子乞討食物，妻子就分飯給道人，道人停止吃飯。丈夫遠遠看見兩人，不認為有什麼壞事，拿著枴杖前去檢視，道人飛走了。妻子說：『你分得自在，不要生氣。』丈夫說：『兩人分，是和我一起吃啊。』老師說：『丈夫有惡意，所以墮落到貧窮人家做兒子，後來見到道人歡喜自責，所以一同承受這份福報。』 現代漢語譯本：從前，佛帶領眾比丘行走，遇到三個醉漢，一人跑進草叢逃走；一人正坐著拍打臉頰，胡言亂語犯戒；一人起身跳舞說：『我也不喝佛的酒漿，又怕什麼呢？』佛告訴阿難：『草叢中逃跑的人，彌勒佛成佛時應當得到應真度脫，正坐著拍打臉頰的人，要過一千個佛才能在最後一位佛時得到應真度脫，跳舞的人，最終也能得到度脫。』 現代漢語譯本：從前有個沙門，日夜誦經，有條狗趴在床下，一心聽經不再想吃東西，這樣過了很多年，壽命盡了得到人形，出生在舍衛國中做女人。長大后見到沙門分越，就跑過去拿著飯給沙門，非常歡喜。後來就追隨沙門而去，做了比丘尼，精進修行得到應真道果。 現代漢語譯本：從前，維衛佛在世時，國中各個大姓，各自輪流供養佛和比丘眾。當時有一個大姓，貧窮沒有東西供養佛，就說：『希望比丘眾有需要藥的，我都可以供給。』當時有一個比丘，身體有疾病，大姓就拿一個甘果給他吃，比丘得到安穩痊癒。大姓後來壽命盡了，生到天上，勝過其他天人有五件事：一是身體沒有疾病，二是相貌端正，三是壽命長久，四是得到財富，五是具有智慧。

English version: The teacher said, 'The moon woman and the beggar are destined. The couple worked in the fields together. The wife was sent to deliver food. The husband saw from afar that his wife had stopped by the water's edge to meet a Shramana. The Shramana begged the wife for food, and she shared her meal with the Taoist. The Taoist stopped eating. The husband saw the two from afar and did not think anything bad was happening. He went to check with his staff. The Taoist flew away. The wife said, 'You are free to share, don't be angry.' The husband said, 'Sharing between two is for eating with me.' The teacher said, 'The husband had bad intentions, so he fell into a poor family as a son. Later, he saw the Taoist and was happy and remorseful, so they both received this blessing.' English version: Once, when the Buddha was walking with a group of monks, they encountered three drunkards. One ran into the grass to escape; one sat slapping his cheeks, talking nonsense and breaking precepts; one got up and danced, saying, 'I don't drink the Buddha's wine, so what am I afraid of?' The Buddha told Ananda, 'The one who ran into the grass will attain Arhatship when Maitreya Buddha becomes a Buddha. The one who sat slapping his cheeks will attain Arhatship after a thousand Buddhas, at the time of the last Buddha. The one who danced will eventually be liberated.' English version: Once there was a Shramana who recited scriptures day and night. A dog lay under his bed, listening intently to the scriptures and no longer thinking about food. After many years, when its life ended, it was reborn as a human, a woman in Shravasti. When she grew up, she saw the Shramana distributing alms, and she ran over, happily offering him food. Later, she followed the Shramana and became a Bhikkhuni, diligently practicing and attaining Arhatship. English version: Once, when Vipassi Buddha was in the world, the great clans in the country each took turns to make offerings to the Buddha and the Sangha. At that time, there was a great clan that was poor and had nothing to offer the Buddha. They said, 'If any of the monks need medicine, I will provide it.' At that time, a monk was ill, and the great clan gave him a sweet fruit to eat. The monk was healed and felt at peace. When the great clan's life ended, they were reborn in heaven, surpassing the other gods in five ways: first, their body was free from illness; second, they were handsome; third, their lifespan was long; fourth, they obtained wealth; and fifth, they had wisdom.

。如是九十一劫中上為天、下生大姓家，不墮三惡道。乃至釋迦文佛時，為四姓家作子名曰多寶，見佛歡喜，作沙門精進得道，號為應真。夫施高行沙門一逾波邪，穢濁一國人矣。

昔有夫婦，俱持五戒事沙門。有新學比丘不知經，至其門乞，夫婦請道人前坐，作飯食已畢，夫婦俱下地作禮言：「少小事道人，未曾聞經，愿開解蔽闇不及。」比丘低頭無以答，曰：「苦哉苦哉！」夫婦心意俱解，言：「世間實苦。」應時俱得道跡。比丘見兩人歡喜，亦得道跡也。師曰：「宿命累世三人兄弟，愿學道跡，同行故俱道證。」

（一〇）

昔有國王，出射獵還，過繞塔，為沙門作禮，群臣共笑之。王覺知，問群臣：「有金在釜，釜沸中以手取，可得不？」答曰：「不可得。」王言：「汝冷水投中，可得不？」臣白王：「可得也。」王言：「我行王事，射獵所作如湯沸，燒香然燈繞塔，如持冷水投沸湯中。夫作王，有善惡之行，何可但有惡無善乎？」

（一一）

昔有沙門行至他國，夜不得入城，于外草中坐。至夜閱叉鬼來持之：「當啖汝。」沙門言：「相離遠。」鬼言：「何以為遠？」沙門言：「汝害我，我當生忉利天上，汝當入地獄中，是不為遠也？」鬼則置，辭謝作禮而去

現代漢語譯本：如果這樣經過九十一劫，（此人）上可以昇天，下可以出生在大姓人家，不會墮入三惡道。乃至到釋迦牟尼佛在世時，（此人）作為四姓人家的兒子，名字叫多寶，見到佛非常歡喜，出家做了沙門，精進修行而得道，號為應真。施捨給高尚品行的沙門一逾波邪，就能使一個國家的污穢濁氣得到凈化。 從前有一對夫婦，都持守五戒，侍奉沙門。有一位新學的比丘不通經義，到他們家門口乞食，夫婦二人請道人坐到前面，做好飯食后，夫婦二人一起下地作禮說：『我們從小侍奉道人，從未聽聞佛經，希望您能開解我們矇蔽的愚昧。』比丘低著頭，無話可答，說：『苦啊苦啊！』夫婦二人心意都領悟了，說：『世間確實是苦。』當時就都證得了道跡。比丘看到兩人歡喜，也證得了道跡。師父說：『他們前世累世是三兄弟，都發愿修學道跡，因為同行，所以都證得了道果。』 從前有一位國王，外出打獵回來，路過佛塔，向沙門作禮，群臣都嘲笑他。國王察覺到了，就問群臣：『如果有金子在鍋里，鍋里的水沸騰著，用手去取，可以取到嗎？』回答說：『不可以。』國王說：『如果把冷水倒進去，可以取到嗎？』臣子回答說：『可以。』國王說：『我處理國家政事，打獵所做的事情就像沸騰的開水，燒香點燈繞塔，就像把冷水倒入沸騰的開水中。作為國王，有善行也有惡行，怎麼可以只有惡行而沒有善行呢？』 從前有一位沙門，走到其他國家，晚上不能進城，就在城外的草叢中坐下。到了夜裡，閱叉鬼來抓他，說：『我要吃了你。』沙門說：『我們離得遠點。』鬼說：『怎麼算遠？』沙門說：『你害了我，我將升到忉利天，你將墮入地獄，這不是遠嗎？』鬼就放下了他，道歉作禮后離開了。

English version: If it is like this for ninety-one kalpas, (this person) can ascend to heaven above, and be born into a noble family below, and will not fall into the three evil paths. Even until the time of Shakyamuni Buddha, (this person) as the son of a family of the four castes, named Many Treasures, saw the Buddha and was very happy, became a monk, practiced diligently and attained enlightenment, and was called Arhat. Giving to a monk of high conduct, one yojana, can purify the filth and turbidity of a country. Once upon a time, there was a couple who both upheld the five precepts and served monks. There was a newly ordained monk who did not understand the scriptures, who came to their door to beg for food. The couple invited the monk to sit in front, and after preparing the meal, the couple together bowed to the ground and said: 'We have served monks since we were young, but have never heard the scriptures. We hope you can enlighten our ignorance.' The monk lowered his head, unable to answer, and said: 'Suffering, suffering!' The couple both understood the meaning and said: 'The world is indeed suffering.' At that time, they both attained the path. The monk, seeing the two happy, also attained the path. The master said: 'In their past lives, they were three brothers, who all vowed to study the path. Because they practiced together, they all attained the fruit of the path.' Once upon a time, there was a king who went out hunting and returned, passing by a pagoda, and paid respects to the monks. The ministers all laughed at him. The king noticed this and asked the ministers: 'If there is gold in a pot, and the water in the pot is boiling, can you take it out with your hand?' They replied: 'It is impossible.' The king said: 'If you pour cold water into it, can you take it out?' The ministers replied: 'Yes, you can.' The king said: 'My handling of state affairs and hunting are like boiling water. Burning incense and lighting lamps around the pagoda is like pouring cold water into boiling water. As a king, there are both good and bad deeds. How can there only be bad deeds and no good deeds?' Once upon a time, there was a monk who traveled to another country. He could not enter the city at night, so he sat in the grass outside the city. At night, a yaksha ghost came to grab him, saying: 'I will eat you.' The monk said: 'Let's stay a little further apart.' The ghost said: 'How is that far?' The monk said: 'If you harm me, I will ascend to the Trayastrimsa heaven, and you will fall into hell. Isn't that far?' The ghost then let him go, apologized, bowed, and left.

。

（一二）

昔有國王，令人呼知識，知識言謝王：「適穿地作坑，欲藏七寶。」王聞大驚，令人復呼知識，白王：「今適下寶著坑中。」王便復令呼知識，白王：「今適下平地，平地已便往。」王問：「汝何癡？藏七寶以語人耶？」知識言：「屬饌具甘美，欲飯佛及比丘僧，是為穿地作坑。斟布羹飯，是為下寶坑中。掃地行澡水羼經，是為平地。」白王：「此寶五家不能辱也。」王言：「善哉善哉！汝不當早相告。我當早相告，我當數藏寶。」王則開藏大布施，飯佛及比丘僧，佛為說清凈咒愿，即發道意矣。

（一三）

昔有四姓請佛飯。時有一人賣牛湩，大姓留止飯，教持齋戒止聽經，賓乃歸。婦言：「我朝相待未飯。」便強令夫飯，壞其齋意。雖爾七生天上、七生世間。師曰：「一日持齋，有六十萬歲糧，復有五福：一曰少病，二曰身安隱，三曰少淫意，四曰少睡臥，五曰得生天上常識宿命所行也。」

（一四）

佛及比丘眾應請，有一沙門與一沙彌後來。道逢淫女人牽沙門，沙門與之有欲，欲畢到飯家。佛呼沙彌：「汝到須彌山下取甘泉來。」沙彌已得道，便挑缽於前叉手追，須臾得水來還。其師慚愧踧踖，悔過自責即得羅漢。此女人宿命對也，逢對畢罪乃得道矣

現代漢語譯本 （一二） 從前有個國王，讓人叫來一位智者。智者對國王說：『我剛才挖了個坑，想把七寶藏進去。』國王聽了非常驚訝，又讓人叫來智者，智者稟告國王說：『現在我剛把寶物放進坑裡。』國王又讓人叫來智者，智者稟告國王說：『現在我剛把地填平，填平后就離開了。』國王問：『你為何如此愚蠢？藏七寶卻告訴別人？』智者說：『剛才準備了美味的食物，想用來供養佛和比丘僧，這就是挖坑。把羹飯盛好擺放，這就是把寶物放進坑裡。掃地、行澡水、誦經，這就是把地填平。』智者告訴國王：『這些寶物五家都無法侵犯。』國王說：『太好了！太好了！你不應該這麼早告訴我。我應該早點告訴你，我應該多次藏寶。』於是國王打開寶藏，大行佈施，供養佛和比丘僧，佛為他們說了清凈的咒愿，他們就發起了修道的意願。

（一三） 從前有四姓人家請佛吃飯。當時有一個賣牛奶的人，被大姓人家留下來吃飯，並教他持齋戒、聽經，客人就回去了。他的妻子說：『我早上等你沒吃飯。』就強迫丈夫吃飯，破壞了他持齋的意願。即使這樣，他還是七次轉生天上，七次轉生人間。師父說：『一日持齋，有六十萬歲的糧食，還有五種福報：一是少生病，二是身體安穩，三是少有淫慾，四是少睡眠，五是能轉生天上，常能回憶起前世所做的事。』

（一四） 佛和比丘眾應邀赴宴，有一個沙門和一個沙彌後來。路上遇到一個妓女拉住沙門，沙門與她有了情慾，完事後才到吃飯的地方。佛叫沙彌：『你到須彌山下取甘泉來。』沙彌已經得道，就用缽在前叉手追趕，一會兒就取水回來了。他的師父慚愧不安，悔過自責，立刻就成了羅漢。這個女人是前世的冤家，冤仇了結后才得道。

English version (12) Once there was a king who summoned a wise man. The wise man said to the king, 'I just dug a pit, intending to bury seven treasures.' The king was greatly surprised and summoned the wise man again. The wise man reported to the king, 'Now I have just put the treasures into the pit.' The king summoned the wise man again, and the wise man reported to the king, 'Now I have just leveled the ground, and after leveling it, I left.' The king asked, 'Why are you so foolish? You bury seven treasures and tell others?' The wise man said, 'Just now, I prepared delicious food, intending to offer it to the Buddha and the monks. This is what digging the pit means. Arranging the soup and rice, this is what putting the treasures into the pit means. Sweeping the floor, providing water for washing, and reciting scriptures, this is what leveling the ground means.' The wise man told the king, 'These treasures cannot be violated by five families.' The king said, 'Excellent! Excellent! You shouldn't have told me so early. I should have told you earlier, I should have buried treasures many times.' Then the king opened his treasury, made great offerings, and provided food for the Buddha and the monks. The Buddha spoke pure blessings for them, and they developed the intention to cultivate the path.

(13) Once, four families invited the Buddha for a meal. At that time, there was a milk seller who was invited to stay for a meal by a prominent family. They taught him to observe the precepts and listen to the scriptures, and the guest then returned home. His wife said, 'I waited for you this morning and didn't eat.' She forced her husband to eat, breaking his intention to observe the precepts. Even so, he was reborn in heaven seven times and in the human world seven times. The master said, 'Observing the precepts for one day provides food for six hundred thousand years, and there are five blessings: first, less illness; second, a peaceful body; third, less lust; fourth, less sleep; and fifth, being reborn in heaven and always remembering one's past lives.'

(14) The Buddha and the monks were invited to a feast. A monk and a novice arrived later. On the way, a prostitute grabbed the monk. The monk had lustful desires with her, and only after finishing did he arrive at the place for the meal. The Buddha called the novice, 'Go to the foot of Mount Sumeru and fetch sweet spring water.' The novice had already attained enlightenment, so he used his bowl, clasped his hands in front, and chased after the water. In a short while, he returned with the water. His master was ashamed and uneasy, repented and blamed himself, and immediately became an Arhat. This woman was his karmic enemy from a previous life. After the karmic debt was settled, she attained enlightenment.

。昔阿育王，日飯千羅漢，後有來年少沙門，與千道人俱入宮。年少沙門坐已，上下視王宮殿，複視正夫人不休。王有恚意，飯已各自去，王留上座三人，問：「此年少從何來？姓名為何？師事何人？此非沙門，何因將入宮？占相正夫人眼不轉休。」答曰：「此沙門從天竺來，師名某乙，姓某名某，有慧明達經故來，以視坐起宮殿，覆上視忉利天，適等無異念。王前世以把沙著佛缽中，巍巍乃爾，今復日飯千羅漢，其福無量也。所以視正夫人者，萬六千人之上端正無比，卻後七日壽盡當入地獄。世間無常，用是故視之耳。」王惶怖呼夫人：「自歸三道人。」道人言：「王雖日飯吾等千人，千人不能釋解夫人意，故當得年少沙門為說經，可疾見諦道。」王使請道人，道人還，王與夫人俱頭面著地，「愿歸命，令重罪得微輕。」道人則為夫人說宿命所可經見者，為現法要，應時歡喜衣毛豎立，則得須陀洹也。夫人本五百世為道人姊，宿共誓先得道當相度。師曰：「人無宿命終不從解，亦不相見語言，終不入意，人各有本師也。」◎

（一五）

昔有四姓名伊利沙，富無央數，慳貪不肯好衣食。時有貧老公與相近居，日日飲食魚肉自恣賓客不絕。四姓自念：「我財無數反不如此老公

現代漢語譯本：從前，阿育王每天供養一千位羅漢吃飯。後來，有一位年輕的沙門，帶著一千位道人一同進入王宮。年輕的沙門坐下後，不停地上下打量王宮的殿堂，又不停地看著王的正夫人。阿育王心生不悅。飯後，眾人各自離去，阿育王留下三位上座，問道：『這位年輕的沙門從哪裡來？姓名是什麼？師從何人？他不像沙門，為何帶他入宮？他一直盯著正夫人看，眼睛都不轉一下。』他們回答說：『這位沙門從天竺來，他的老師名叫某乙，他姓某名某，因為智慧通達經典所以前來。他看宮殿，是因為他看宮殿就像看忉利天一樣，沒有分別心。大王前世曾把沙子放在佛的缽中，功德如此巍峨，如今又每天供養一千位羅漢，福報更是無量。他之所以看正夫人，是因為正夫人是萬六千人中最端正的，但七天後壽命將盡，會墮入地獄。世事無常，所以他才看她。』阿育王驚恐地呼喚夫人：『快皈依這三位道人。』道人說：『大王即使每天供養我們一千人，也無法解除夫人的困惑，所以應該請年輕的沙門為她講經，才能讓她迅速見到真諦。』阿育王派人請回沙門，沙門回來后，阿育王和夫人一起頭面著地，『愿皈依，讓重罪得以減輕。』沙門就為夫人講述她前世的經歷，併爲她開示佛法要義。夫人當下歡喜，汗毛豎立，證得了須陀洹果。夫人前五百世是道人的姐姐，曾發誓先得道者要度化對方。師父說：『人如果沒有宿命的因緣，最終不會得到解脫，也不會相見交談，更不會理解對方的意思，每個人都有自己的本師。』 從前，有一個名叫伊利沙的四姓人，財富無數，卻吝嗇貪婪，不肯好好地穿衣吃飯。當時，有一個貧窮的老公公與他住得很近，每天都吃魚肉，款待賓客，非常自在。四姓人自己想：『我財富無數，反而不如這個老公公。』

English version: In the past, King Ashoka used to provide meals for a thousand Arhats daily. Later, a young Shramana, along with a thousand ascetics, entered the palace. After the young Shramana sat down, he kept looking up and down at the palace halls and then kept looking at the king's chief consort. King Ashoka became displeased. After the meal, everyone left, and the king kept three senior monks behind, asking: 'Where did this young Shramana come from? What is his name? Who is his teacher? He doesn't seem like a Shramana, why was he brought into the palace? He kept staring at the chief consort, his eyes not moving.' They replied: 'This Shramana came from India, his teacher is named so-and-so, his surname is so-and-so, and his name is so-and-so. He came because he is wise and understands the scriptures. He looks at the palace as if he is looking at the Trayastrimsha Heaven, without any discrimination. In a previous life, the king put sand in the Buddha's bowl, and his merit was so great. Now, he provides meals for a thousand Arhats daily, his blessings are immeasurable. The reason he looked at the chief consort is because she is the most beautiful among sixteen thousand women, but her life will end in seven days, and she will fall into hell. The world is impermanent, that's why he looked at her.' King Ashoka was terrified and called out to his consort: 'Quickly take refuge in these three monks.' The monks said: 'Even if the king provides meals for us a thousand people daily, it cannot resolve the consort's confusion. Therefore, the young Shramana should be asked to explain the scriptures to her, so that she can quickly see the truth.' King Ashoka sent for the Shramana, and when he returned, the king and his consort prostrated themselves on the ground, saying, 'We wish to take refuge, so that our heavy sins may be lessened.' The Shramana then told the consort about her past lives and revealed the essence of the Dharma to her. The consort was immediately delighted, her hair stood on end, and she attained the state of Srotapanna. In her previous five hundred lives, the consort was the Shramana's sister, and they had vowed that whoever attained enlightenment first would help the other. The master said: 'If people do not have karmic connections from past lives, they will not be liberated, nor will they meet and talk, nor will they understand each other's intentions. Everyone has their own original teacher.' In the past, there was a man of the four castes named Ilisa, who had countless wealth, but was stingy and greedy, and refused to eat and dress well. At that time, there was a poor old man living nearby, who ate fish and meat every day and entertained guests freely. The man of the four castes thought to himself: 'I have countless wealth, but I am not as well off as this old man.'

。」便殺一雞炊一升白米，著車上到無人處，下車適欲飯，天帝釋化作犬來，上下視之，請謂狗言：「汝若不能倒懸空中，我當與汝不。」狗便倒懸空中，四姓意天恐何圖有此？曰：「汝眼脫著地，我當與汝不。」狗兩眼則脫落地，四姓便徒去。天帝化作四姓身體語言乘車來還，敕外人有詐稱四姓驅逐捶之。四姓晚還，門人罵詈令去。天帝盡取財物大布施，四姓亦不得歸，財物盡，為之發狂。天帝化作一人，問：「汝何以愁？」曰：「我財物了盡。」天帝言：「夫有寶令人多憂，五家卒至無期。積財不食不施，死為餓鬼恒乏衣食，若脫為人常墮下賤，汝不覺無常，富且慳貪不食，欲何望乎？」天帝為說四諦苦空非身，四姓意解歡喜，天帝則去。四姓得歸，自悔前意，施給盡心，得道跡也。

（一六）

昔有大姓家子端正，以金作女像，語父母：「有女如此者乃當娶也。」時他國有女人亦端正，亦以金作男像，白父母：「有人如此乃當嫁之耳。」父母各聞有是，便遠娉合此二人為夫婦。時國王舉鏡自照謂群臣：「天下人顏容寧有如我不？」答曰：「臣聞彼國有男子端正無比。」則遣使請之。使者至以王告之：「王欲見賢者。」則嚴車進去已，自念：「王以我明達故來相呼

現代漢語譯本 於是（他們）便殺了一隻雞，煮了一升白米，裝在車上到了一個沒人的地方。下車正要吃飯時，天帝釋化作一隻狗來到，上下打量著他們。四姓的人對狗說：『你如果不能倒掛在空中，我就不給你（食物）。』狗便倒掛在空中。四姓的人心想，天恐怕要對我們有什麼圖謀吧？（他們又）說：『你如果把眼睛弄掉在地上，我就給你（食物）。』狗的兩隻眼睛就掉在了地上，四姓的人便徒步離開了。天帝化作四姓的模樣，用他們的聲音，乘著車回來了，命令外面的人，如果有假冒四姓的人就驅逐並鞭打他們。四姓的人晚上回來，門人罵他們，讓他們離開。天帝把他們的財物全部拿走，大肆佈施，四姓的人也回不了家，財物用盡，為此發狂。天帝化作一個人，問：『你們為什麼發愁？』他們說：『我們的財物都用完了。』天帝說：『擁有財富會讓人多憂，五家（指水、火、盜賊、官府、不肖子孫）的災禍隨時可能降臨。積攢財富而不食用不佈施，死後會成為餓鬼，永遠缺乏衣食，如果轉世為人，常常會墮落到**（此處原文有缺失，無法翻譯），你們不覺悟無常，富有卻又吝嗇不肯食用，還想有什麼指望呢？』天帝為他們說了四諦（苦、集、滅、道）的道理，說明世間皆空，沒有真實的自我。四姓的人聽後心意開解，感到歡喜，天帝便離開了。四姓的人得以回家，後悔之前的想法，盡心盡力地佈施，最終證得了道跡。 從前，有一個大戶人家的兒子，長相端正，用金子做了一個女人的雕像，告訴父母：『如果有像這樣的女子，我才娶她。』當時，另一個國家也有一個女子，長相端正，也用金子做了一個男人的雕像，告訴父母：『如果有像這樣的男子，我才嫁給他。』雙方的父母各自聽說有這樣的事，便遠遠地聘請，讓這兩個人結為夫妻。當時，國王拿著鏡子照自己，問群臣：『天下人的容貌有比得上我的嗎？』大臣回答說：『臣聽說鄰國有一個男子，容貌端正無比。』於是就派遣使者去請他。使者到了之後，把國王的話告訴了他：『國王想要見賢者。』於是就準備好車子，讓他進宮。他心裡想：『國王因為我聰明通達才來召見我』

English version Then they killed a chicken and cooked a liter of white rice, loaded it onto the cart, and went to a deserted place. When they got out of the cart and were about to eat, the Heavenly Emperor Sakra transformed into a dog and came, looking them up and down. The four clansmen said to the dog, 'If you cannot hang upside down in the air, I will not give you (food).' The dog then hung upside down in the air. The four clansmen thought, 'Heaven must be plotting something against us.' They said, 'If you drop your eyes on the ground, I will give you (food).' The dog's two eyes then fell to the ground, and the four clansmen left on foot. The Heavenly Emperor transformed into the appearance of the four clansmen, using their voices, and returned in the cart, ordering the people outside that if anyone falsely claimed to be the four clansmen, they should be driven away and beaten. When the four clansmen returned in the evening, the gatekeepers scolded them and told them to leave. The Heavenly Emperor took all their wealth and gave it away generously. The four clansmen could not return home, and their wealth was exhausted, causing them to go mad. The Heavenly Emperor transformed into a person and asked, 'Why are you worried?' They said, 'Our wealth is all gone.' The Heavenly Emperor said, 'Having wealth causes much worry. The disasters of the five families (water, fire, thieves, officials, and unfilial descendants) can come at any time. Accumulating wealth without eating or giving it away will lead to becoming a hungry ghost after death, forever lacking food and clothing. If you are reborn as a human, you will often fall into ** (the original text is missing here, so it cannot be translated). You are not aware of impermanence, and you are rich but stingy and unwilling to eat. What do you hope for?' The Heavenly Emperor explained the Four Noble Truths (suffering, origin, cessation, and path), explaining that the world is empty and there is no true self. The four clansmen understood and were happy. The Heavenly Emperor then left. The four clansmen were able to return home, regretted their previous thoughts, and gave generously with all their heart, eventually attaining the path of enlightenment. In the past, there was a son from a wealthy family who was handsome. He made a golden statue of a woman and told his parents, 'I will only marry a woman like this.' At the time, there was also a woman in another country who was beautiful. She also made a golden statue of a man and told her parents, 'I will only marry a man like this.' The parents of both sides heard about this and arranged for the two to marry each other from afar. At that time, the king looked at himself in the mirror and asked his ministers, 'Is there anyone in the world whose appearance is comparable to mine?' The ministers replied, 'Your Majesty, I have heard that there is a man in a neighboring country whose appearance is incomparably handsome.' So he sent an envoy to invite him. When the envoy arrived, he told him the king's words, 'The king wishes to see a wise man.' So he prepared a carriage and had him enter the palace. He thought to himself, 'The king is summoning me because of my intelligence and understanding.'

。」則還取書籍之要術，而見婦與客為奸，悵然懷感為之結氣，顏色衰耗惟怪更醜。臣見其如此人，行道轗軻顏色痟瘦，便斷馬廄以安措之。夜于廄中見王正夫人出與馬下人通，心乃自悟：「王夫人當如此，何況我婦乎？」意解顏色如故，則與王相見。王曰：「何因止外三日？」答曰：「臣來相迎，我有所忘，道還歸取之，而見婦與客為奸，意忿為之慘怒，顏色衰變，住廄中三日。昨于廄見正夫人來，與養馬兒私通，夫人乃爾，何況余乎？意解顏色復故。」王言：「我婦尚爾，何況凡女人？」兩人俱便入山，除鬚髮作沙門，思惟女人不可與從事，精進不懈，俱得辟支佛道也。

（一七）

昔有婦人生一女，端正無比，年三歲，國王取視，呼道人相，后中夫人不？道人言：「此女人有夫，王必后之。」「我當牢藏之。」便呼鵠來：「汝所處在何所？」白王：「我止大山半有樹，人及畜獸所不得歷，下有回覆水船所不行。」王言：「以此女寄汝養。」便撮持去，日日從王取飯與女。如是久后，上有一聚卒為水所漂去，有一樹正倚追水，下流有一男子，得抱持樹，墮回水中不得去，回滿樹踴，出住倚山。男子得上鵠樹與女通，女便藏之。鵠日舉女稱之：「已更子身重，未者輕也

現代漢語譯本：於是就去學習書籍中的要領，卻看到妻子與客人通姦，心中悵然，鬱悶得氣息不暢，臉色憔悴，變得更加醜陋。我看到他這個樣子，走路都艱難，臉色消瘦，就安排他到馬廄里安頓。晚上在馬廄里看到王的正夫人出來與馬伕私通，心中才醒悟：『王夫人尚且如此，何況我的妻子呢？』心結解開，臉色恢復如常，就去見國王。國王問：『你為何在外停留了三天？』他回答說：『我來迎接您，但想起有東西忘了拿，就回去取，卻看到妻子與客人通姦，心中憤怒，臉色大變，在馬廄里住了三天。昨天在馬廄里看到正夫人來，與養馬的私通，夫人尚且如此，何況其他人呢？心結解開，臉色恢復如常。』國王說：『我的妻子尚且如此，何況普通的女人呢？』兩人就一起入山，剃除鬚髮做了和尚，思考女人不可與之交往，精進不懈，都證得了辟支佛道。 現代漢語譯本：從前有個婦人生了一個女兒，端正無比，三歲時，國王把她抱來看，叫道士給她看相，問她以後會成為夫人嗎？道士說：『這個女人有丈夫，國王一定會娶她為后。』國王說：『我應當把她藏好。』就叫來一隻天鵝，問：『你住在哪裡？』天鵝告訴國王：『我住在深山半腰，那裡人畜都無法到達，下面有迴旋的水流，船也無法通行。』國王說：『我把這個女兒寄養在你那裡。』就帶著她去了，每天從國王那裡取飯給女兒吃。這樣過了很久，上面有一群士兵被水沖走，有一棵樹正好倚在水邊，順流而下有一個男子，抱著樹，被衝到迴旋的水中無法離開，樹隨著水流旋轉，靠在山邊停了下來。男子上了天鵝的樹，與女子發生了關係，女子就把他藏了起來。天鵝每天舉起女子稱量：『已經懷孕的身體重，沒懷孕的身體輕。』

English version: Then he went to learn the essentials of books, but saw his wife committing adultery with a guest. He was filled with sorrow, his breath became constricted, his face grew pale, and he became even more ugly. Seeing him in such a state, walking with difficulty and looking emaciated, I arranged for him to stay in the stable. At night, in the stable, he saw the king's chief wife come out and have intercourse with a stable hand. He then realized, 'If the king's wife is like this, what about my own wife?' His heart was relieved, his face returned to normal, and he went to see the king. The king asked, 'Why did you stay away for three days?' He replied, 'I came to greet you, but remembered I had forgotten something, so I went back to get it. There, I saw my wife committing adultery with a guest. I was angry and my face changed, so I stayed in the stable for three days. Yesterday, in the stable, I saw the chief wife come and have intercourse with the stable boy. If the chief wife is like this, what about others? My heart is relieved, and my face has returned to normal.' The king said, 'If my wife is like this, what about ordinary women?' The two of them then went into the mountains, shaved their heads and became monks, contemplating that women should not be associated with. They practiced diligently and attained the path of Pratyekabuddha. English version: Once upon a time, there was a woman who gave birth to a daughter, who was exceptionally beautiful. When she was three years old, the king took her to look at and called a Taoist to read her fortune, asking if she would become a queen in the future. The Taoist said, 'This woman has a husband, and the king will surely make her his queen.' The king said, 'I should hide her well.' He then called a swan and asked, 'Where do you live?' The swan told the king, 'I live halfway up a deep mountain, where neither people nor animals can reach, and below there is a swirling current that boats cannot navigate.' The king said, 'I will entrust this daughter to you to raise.' He then took her away, and every day he took food from the king to feed the daughter. After a long time, a group of soldiers were swept away by the water, and a tree was leaning against the water. A man was swept downstream, holding onto the tree, and was caught in the swirling water, unable to leave. The tree spun with the current and came to rest against the mountain. The man climbed onto the swan's tree and had intercourse with the girl, and the girl hid him. Every day, the swan would lift the girl and weigh her, saying, 'A pregnant body is heavier, and a non-pregnant body is lighter.'

。」鵠覺女重，左右求得男子，舉棄之，往如事白王。王曰：「道人工相人也。」師曰：「人有宿命對，非力所能制也。逢對則相可，諸畜生亦如是也。」

（一八）

昔有國王持婦女急，正夫人謂太子：「我為汝母，生不見國中，欲一出，汝可白王。」如是至三。太子白王，王則聽，太子自為御車，出羣臣于道路，奉迎為拜夫人，出其手開帳，令人得見之。太子見女人而如是，便詐腹痛而還。夫人言：「我無相甚矣。」太子自念：「我母當如此，何況余乎？」夜便委國去，入山中游觀。時道邊有樹，下有好泉水，太子上樹，逢見梵志獨行來入水池，浴出飯食，作術吐出一壺，壺中有女人，與于屏處作家室。梵志遂得臥，女人則復作術，吐出一壺，壺中有年少男子，復與共臥已便吞壺。須臾梵志起，復內婦著壺中，吞之已，作杖而去。太子歸國白王：「請道人及諸臣下，持作三人食，著一邊。」梵志既至言：「我獨自耳。」太子曰：「道人當出婦共食。」道人不得止，出婦。太子謂婦：「當出男子共食。」如是至三，不得止，出男子共食已便去。王問太子：「汝何因知之？」答曰：「我母欲觀國中，我為御車，母出手令人見之。我念女人能多欲，便詐腹痛還

現代漢語譯本 『鵠』（一種鳥）覺得女子很重，（就）左右尋找男子，找到后就拋棄女子，前往向白王稟告這件事。白王說：『道人是會看相的人啊。』老師說：『人有宿命的配對，不是人力所能控制的。遇到配對的人就會互相吸引，各種畜生也是這樣。』

（一八）

從前有個國王對婦女很急切，正夫人對太子說：『我是你的母親，出生后沒見過國中的景象，想出去看看，你可以稟告國王。』這樣說了三次。太子稟告國王，國王就同意了，太子親自駕車，讓群臣在道路兩旁，迎接並跪拜夫人，（太子）伸出手打開車帳，讓人們得以見到夫人。太子見到女人是這樣，就假裝肚子疼而返回。夫人說：『我沒有相貌到這種地步啊。』太子自己想：『我的母親尚且如此，何況其他人呢？』晚上就拋棄國家離去，進入山中游覽。當時路邊有棵樹，樹下有好的泉水，太子爬上樹，看到一個梵志獨自走來進入水池，洗浴后吃飯，施法吐出一個壺，壺裡有個女人，（梵志）在隱蔽的地方和她成家。梵志就睡下了，女人又施法，吐出一個壺，壺裡有個年輕男子，又和他同睡，之後就吞下壺。一會兒梵志起來，又把女人裝進壺裡，吞下後，拄著枴杖離開了。太子回國稟告國王：『請道人和各位大臣，準備三人的食物，放在一邊。』梵志來到后說：『我只有一個人。』太子說：『道人應該把妻子叫出來一起吃飯。』道人不得已，叫出妻子。太子對妻子說：『應該把男子叫出來一起吃飯。』這樣說了三次，不得已，叫出男子一起吃飯後就離開了。國王問太子：『你為什麼知道這些？』回答說：『我的母親想看看國中的景象，我為她駕車，母親伸出手讓人看到她。我想到女人能有很多欲望，就假裝肚子疼返回了。』

English version The 『swan』 (a type of bird) felt the woman was heavy, so it looked around for a man. Upon finding one, it discarded the woman and went to report the matter to King Bai. King Bai said, 『The Taoist is a person who can read faces.』 The teacher said, 『People have predestined pairings, which cannot be controlled by human effort. When they meet their match, they will be attracted to each other, and all kinds of animals are the same.』

(18)

Once upon a time, there was a king who was very eager for women. The queen consort said to the prince, 『I am your mother, and since I was born, I have not seen the sights of the kingdom. I wish to go out and see them. You can report this to the king.』 She said this three times. The prince reported to the king, and the king agreed. The prince personally drove the carriage, had the ministers line the roads, and welcomed and bowed to the queen consort. (The prince) reached out and opened the carriage curtain, allowing people to see the queen consort. When the prince saw that women were like this, he pretended to have a stomachache and returned. The queen consort said, 『Am I so unattractive?』 The prince thought to himself, 『If my mother is like this, what about others?』 That night, he abandoned the kingdom and left, going into the mountains to wander. At that time, there was a tree by the road, and under the tree was a good spring. The prince climbed the tree and saw a Taoist priest walking alone into the pool. After bathing, he ate, and then used magic to spit out a pot. Inside the pot was a woman. (The Taoist priest) went to a secluded place and made a home with her. The Taoist priest then fell asleep. The woman then used magic again, spitting out a pot. Inside the pot was a young man, and she slept with him. After that, she swallowed the pot. After a while, the Taoist priest got up, put the woman back into the pot, swallowed it, and left with his staff. The prince returned to the kingdom and reported to the king, 『Please ask the Taoist priest and the ministers to prepare food for three people and put it aside.』 When the Taoist priest arrived, he said, 『I am alone.』 The prince said, 『The Taoist priest should bring out his wife to eat together.』 The Taoist priest had no choice but to bring out his wife. The prince said to the wife, 『You should bring out the man to eat together.』 He said this three times. Having no choice, she brought out the man to eat together, and then they left. The king asked the prince, 『How did you know this?』 He replied, 『My mother wanted to see the sights of the kingdom, and I drove the carriage for her. My mother reached out her hand to let people see her. I thought that women could have many desires, so I pretended to have a stomachache and returned.』

。入山見是道人藏婦腹中當有奸，如是女人奸不可絕，愿大王赦宮中自在行來。」王則敕後宮中，其欲行者從志也。師曰：「天下不可信女人也。」

（一九）

昔有二人從師學道，俱去到他國。于道路見象跡，一人言：「此母象懷雌子，像一目盲，像上有一婦人懷女兒。」一人言：「爾何知？」曰：「以意思知也。汝不信者，前到當見之。」二人俱及象，悉如所言，至后象與人俱生如是。一自念：「我與俱從師學，我獨不見要。」后還白師：「我二人俱行，此人見一象跡，別若干要而我不解，愿師重開講我，不偏頗也。」師乃呼一人問：「何因知此？」答曰：「是師所常道者也。我見象小便地，知是雌象，見其右足踐地深，知懷雌也，見道邊右面草不動，知右目盲。見象所止有小便，知是女人，見右足蹈地深，知懷女，我以纖密意思惟之耳。」師曰：「夫學當以意思惟乙密乃達之也。夫簡略者不至，非師之過也。」

（二〇）

昔有婦人富有金銀，與男子交通，盡取金銀衣相追俱去。到急水邊，男子言：「汝持財物來，我先度之，當還迎汝。」男子便走去不還。婦人獨住在水邊，見狐捕取鷹舍取魚，不得魚復失鷹。婦謂狐：「汝何癡甚？捕兩不得一。」狐言：「我癡尚可，汝癡劇我也

現代漢語譯本：進山看見道人把女人藏在腹中，這其中一定有姦情。像這樣的女人，姦情是無法杜絕的，希望大王允許後宮的女子自由行動。'國王就下令後宮，想出宮的就隨她們的意願。'師父說：'天下最不可信任的就是女人啊。' 現代漢語譯本：從前有兩個人跟師父學道，一起去了別的國家。在路上看見大象的腳印，一個人說：'這頭母象懷的是雌性小象，像的一隻眼睛是瞎的，像背上有一個女人懷著女兒。'另一個人問：'你怎麼知道的？'他說：'我是根據推測知道的。你不信的話，往前走就會看到。'兩個人一起追上大象，果然像他說的那樣，後來大象和人都生下了孩子。其中一個人心想：'我和他一起跟師父學習，為什麼只有他能看出端倪而我卻不能？'後來他回去告訴師父：'我們兩個人一起走，這個人看到一個象的腳印，就能分辨出很多細節，而我卻不明白，希望師父重新教導我，不要偏袒。'師父就叫來另一個人問：'你是怎麼知道這些的？'他回答說：'這是師父您平時教導的。我看到大象小便的地方，就知道是母象；看到它右腳踩地深，就知道懷的是雌性；看到路邊右邊的草沒動，就知道右眼是瞎的；看到大象停留的地方有小便，就知道是女人；看到右腳踩地深，就知道懷的是女兒。我只是用細微的推測來判斷的。'師父說：'學習應該用細緻的推測來達到目的。那些粗略的人是達不到的，這不是師父的過錯。' 現代漢語譯本：從前有個婦人，有很多金銀，她和一個男子私通，把金銀和衣服都拿走，一起逃跑。到了湍急的河邊，男子說：'你拿著財物過來，我先過去，再回來接你。'男子就跑了，沒有回來。婦人獨自留在河邊，看到狐貍抓鷹，鷹又去抓魚，結果沒抓到魚，又失去了鷹。婦人對狐貍說：'你真是太傻了，抓兩個卻一個都沒得到。'狐貍說：'我傻還算好的，你比我還傻呢！'

English version: Entering the mountain, he saw a Taoist hiding a woman in his belly, which must be a sign of adultery. Such women's adultery cannot be stopped. I hope the king will allow the women in the palace to move freely.' The king then ordered the women in the palace to follow their wishes if they wanted to leave. The master said, 'Women are the most untrustworthy in the world.' English version: Once upon a time, two people followed a master to learn the Tao and went to another country together. On the road, they saw elephant tracks. One person said, 'This mother elephant is carrying a female calf. The elephant is blind in one eye, and there is a woman on the elephant's back who is pregnant with a daughter.' The other person asked, 'How do you know?' He said, 'I know it by inference. If you don't believe me, you will see it when you go forward.' The two of them caught up with the elephant, and it was exactly as he said. Later, both the elephant and the woman gave birth. One of them thought to himself, 'I studied with him under the same master, why can he see the clues and I can't?' Later, he went back and told the master, 'We went together, and this person saw an elephant track and could distinguish many details, but I don't understand. I hope the master will teach me again and not be biased.' The master called the other person and asked, 'How did you know this?' He replied, 'This is what the master usually teaches. I saw the place where the elephant urinated, and I knew it was a female elephant. Seeing that its right foot stepped deep into the ground, I knew it was carrying a female calf. Seeing that the grass on the right side of the road didn't move, I knew that the right eye was blind. Seeing that there was urine where the elephant stopped, I knew it was a woman. Seeing that the right foot stepped deep into the ground, I knew she was pregnant with a daughter. I just judged it by subtle inferences.' The master said, 'Learning should be achieved through subtle inferences. Those who are careless will not achieve it, and it is not the master's fault.' English version: Once upon a time, there was a woman who was rich in gold and silver. She had an affair with a man, took all the gold, silver, and clothes, and ran away together. When they reached a rushing river, the man said, 'You bring the valuables over, I'll go first, and then come back to pick you up.' The man ran away and never came back. The woman was left alone by the river. She saw a fox catching a hawk, and the hawk trying to catch a fish, but it didn't catch the fish and lost the hawk. The woman said to the fox, 'You are so foolish, trying to catch two but getting none.' The fox said, 'I'm foolish, but you are even more foolish than I am!'

。」

（二一）

昔龍王女出遊，為牧牛者所縛捶，國王出行界，見女便解之便使去。龍王問女：「何因啼泣？」女言：「國王枉捶我。」龍王曰：「此王常仁慈，何橫捶人？」龍王冥作一蛇，于床下聽王，王語夫人：「我行見小女兒為牧牛人所捶，我解使去。」龍王明日人現，來與王相見，語王：「王有大恩在我許，女昨行為人所捶，得王往解之，我是龍王也，在卿所欲得。」王言：「寶物自多，愿曉百畜獸所語耳。」龍王言：「當齋七日，七日訖來語，慎勿令人知也。」如是王與夫人共飯，見蛾雌語雄取飯，雄言：「各自取。」雌言：「我腹不便。」王失笑，夫人言：「王何因笑？」王默然，后與夫人俱坐，見蛾緣壁相逢，諍共鬥墮地，王復失笑。夫人言：「何等笑？」如是至三，言：「我不語汝。」夫人言：「王不相語者我當自殺。」王言：「待我行還語汝。」王便出行

現代漢語譯本 從前，龍王女兒外出遊玩，被一個牧牛人捆綁毆打。國王出巡邊界，看見這個女子便解救了她，讓她離開了。龍王問女兒：『你為什麼哭泣？』女兒說：『國王無緣無故地打我。』龍王說：『這個國王一向仁慈，怎麼會胡亂打人呢？』龍王暗中變成一條蛇，在床下偷聽國王說話。國王對夫人說：『我出行時看見一個小女孩被牧牛人毆打，我解救了她，讓她離開了。』龍王第二天現身，來與國王相見，對國王說：『您對我有大恩，我的女兒昨天被人毆打，是您去解救了她，我是龍王，您想要什麼都可以。』國王說：『我的寶物已經很多了，只希望能夠聽懂各種動物說的話。』龍王說：『應當齋戒七天，七天結束后我來告訴你，切記不要讓別人知道。』就這樣，國王和夫人一起吃飯，看見雌蛾對雄蛾說要飯吃，雄蛾說：『各自取食。』雌蛾說：『我的肚子不方便。』國王忍不住笑了，夫人說：『大王您為什麼笑？』國王沉默不語。後來，國王和夫人一起坐著，看見兩隻蛾子在墻上相遇，爭鬥著一起掉到地上，國王又笑了。夫人說：『您又在笑什麼？』像這樣到了第三次，國王說：『我不告訴你。』夫人說：『大王您不告訴我，我就要自殺。』國王說：『等我回來再告訴你。』國王便出門了。

English version Once, the Dragon King's daughter went out for a stroll and was bound and beaten by a cowherd. The king, on an inspection tour of the border, saw the girl, released her, and let her go. The Dragon King asked his daughter, 'Why are you crying?' The daughter said, 'The king beat me unjustly.' The Dragon King said, 'This king is always benevolent, how could he beat someone randomly?' The Dragon King secretly transformed into a snake and listened to the king under the bed. The king said to his wife, 'When I went out, I saw a little girl being beaten by a cowherd, I released her and let her go.' The next day, the Dragon King appeared and came to see the king, saying, 'You have done me a great favor. My daughter was beaten yesterday, and you went to rescue her. I am the Dragon King, and you can have whatever you desire.' The king said, 'I already have many treasures, I only wish to understand the languages of all animals.' The Dragon King said, 'You should fast for seven days, and after seven days I will come and tell you. Be careful not to let anyone know.' So, the king and his wife were eating together when they saw a female moth asking a male moth for food. The male moth said, 'Get your own.' The female moth said, 'My belly is not convenient.' The king laughed. His wife said, 'Why are you laughing, my king?' The king remained silent. Later, the king and his wife were sitting together when they saw two moths meet on the wall, fight, and fall to the ground together. The king laughed again. His wife said, 'What are you laughing at now?' This happened three times, and the king said, 'I will not tell you.' His wife said, 'If you do not tell me, I will kill myself.' The king said, 'Wait until I return, and I will tell you.' Then the king went out.

。龍王化作數百頭羊度水，有懷妊牸羊呼羝羊：「汝還迎我。」羝羊言：「我極不能度汝。」牸言：「汝不度我，我自殺。汝不見國王當爲婦死。」羝羊言：「此王癡為婦死耳，汝便死謂我無牸羊也。」王聞之，王念：「我為一國王，不及羊智乎？」王歸，夫人言：「王不為說者當自殺耳。」王言：「汝能自殺善，我宮中多有婦女，不用汝為。」師曰：「癡男子坐婦欲殺身也」。

（二二）

昔有一國，五穀熟成人民安寧，無有疾病，晝夜伎樂無憂也。王問群臣：「我聞天下有禍，何類？」答曰：「臣亦不見也。」王便使一臣至鄰國求買之。天神則化作一人，於市中賣之，狀類如豬持鐵鎖繫縛。臣問：「此名何等？」答曰：「禍母。」曰：「賣幾錢？」曰：「千萬。」臣便顧之，問曰：「此何等食？」曰：「日食一升針。」臣便家家發求針，如是人民兩兩三三相逢求針，使至諸郡縣擾亂，在所患毒無憀

現代漢語譯本 龍王變成數百隻羊渡河，其中有懷孕的母羊呼喚公羊說：『你回來接我。』公羊說：『我實在沒法接你。』母羊說：『你不接我，我就自殺。你沒看見國王會爲了妻子而死嗎？』公羊說：『那是國王愚蠢才會為妻子而死，你死了就當做我沒有母羊好了。』國王聽到了這些話，心想：『我身為一國之君，難道還不如羊有智慧嗎？』國王就回去了。夫人說：『國王不為我說情，我就要自殺。』國王說：『你能自殺最好，我的宮裡有很多女人，不需要你。』師父說：『愚蠢的男子爲了女人竟然要尋死。』

從前有一個國家，五穀豐登，人民安居樂業，沒有疾病，日夜歌舞昇平，無憂無慮。國王問群臣：『我聽說天下有禍患，是什麼樣的？』大臣們回答說：『我們也沒有見到。』國王就派一個大臣到鄰國去購買。天神就變成一個人，在市場上賣東西，樣子像豬，用鐵鏈鎖著。大臣問：『這叫什麼？』回答說：『禍母。』問：『賣多少錢？』回答說：『一千萬。』大臣就回頭問：『這吃什麼？』回答說：『每天吃一升針。』大臣就挨家挨戶地去求針，這樣一來，人們三三兩兩地相遇求針，使得各個郡縣都混亂不堪，到處都是禍患，無法安寧。

English version The Dragon King transformed into hundreds of sheep to cross the river. Among them, a pregnant ewe called to a ram, 'Come back and fetch me.' The ram said, 'I really can't fetch you.' The ewe said, 'If you don't fetch me, I will kill myself. Haven't you seen that the king would die for his wife?' The ram said, 'That king is foolish to die for his wife. If you die, I'll just pretend I don't have an ewe.' The king heard these words and thought, 'Am I, as the ruler of a country, less intelligent than a sheep?' The king then returned. The queen said, 'If the king doesn't speak up for me, I will kill myself.' The king said, 'It's best if you can kill yourself. There are many women in my palace, I don't need you.' The master said, 'A foolish man would try to kill himself for a woman.'

Once upon a time, there was a country where the five grains were abundant, the people lived in peace and prosperity, there were no diseases, and they enjoyed music and dance day and night without worry. The king asked his ministers, 'I have heard that there is a calamity in the world, what is it like?' The ministers replied, 'We have not seen it either.' The king then sent a minister to a neighboring country to buy it. A god transformed into a person and sold something in the market, looking like a pig bound by iron chains. The minister asked, 'What is this called?' The answer was, 'The mother of calamity.' He asked, 'How much does it cost?' The answer was, 'Ten million.' The minister then turned around and asked, 'What does it eat?' The answer was, 'One liter of needles per day.' The minister then went from house to house asking for needles. As a result, people met in twos and threes asking for needles, causing chaos in all the counties, and everywhere was full of calamity and unrest.

。臣白王：「此禍母致使民亂，男女失業，欲殺棄之。」王言：「大善！」便於城外，刺不入斫不傷掊不死，積薪燒之，身體赤如火，便走出，過里燒里、過市燒市、入城燒城。如是過國，遂擾亂人民飢餓坐厭。樂買禍所致。

（二三）

昔有鸚鵡，飛集他山中，山中百鳥畜獸，轉相重愛不相殘害。鸚鵡自念：「雖爾，不可久也，當歸耳。」便去。卻後數月，大山失火四面皆然，鸚鵡遙見便入水，以羽翅取水飛上空中，以衣毛間水灑之，欲滅大火。如是往來。往來天神言：「咄鸚鵡！汝何以癡？千里之火寧為汝兩翅水滅乎？」鸚鵡曰：「我由知而不滅也，我曾客是山中，山中百鳥畜獸皆仁善，悉為兄弟，我不忍見之耳。」天神感其至意，則雨滅火也。

（二四）

佛與比丘俱行，避入草中。阿難問佛：「何因舍道行草中？」佛言：「前有賊，后三梵志當爲賊所得

現代漢語譯本：臣子稟告國王說：『這場災禍的根源會使百姓動亂，男女都失去生計，應該把禍根殺掉拋棄。』國王說：『太好了！』於是就在城外，用刺刀刺不進去，用刀砍不傷，用土掩埋也弄不死，堆積柴火焚燒它，身體燒得像火一樣紅，它就跑了出來，經過村莊就燒村莊，經過集市就燒集市，進入城裡就燒城裡。這樣經過各個國家，於是擾亂人民，使他們飢餓厭煩。這都是貪圖享樂招致的禍患。 現代漢語譯本：從前有一隻鸚鵡，飛到別的山中，山中各種鳥獸，互相尊重愛護，不互相殘害。鸚鵡自己想：『即使這樣，也不能長久啊，我應該回去了。』就離開了。過了幾個月，大山失火，四面都燒了起來，鸚鵡遠遠看見，就飛入水中，用翅膀沾水飛到空中，用羽毛間的水灑向火焰，想要撲滅大火。就這樣來回飛。來回飛的時候，天神說：『喂，鸚鵡！你為什麼這麼傻？千里的大火難道是你兩翅膀的水能撲滅的嗎？』鸚鵡說：『我當然知道不能撲滅，我曾經寄居在這山中，山中各種鳥獸都仁慈善良，都像兄弟一樣，我不忍心看到它們被燒啊。』天神被它的真誠心意感動，就下雨把火滅了。 現代漢語譯本：佛和比丘一起行走，躲避到草叢中。阿難問佛：『是什麼原因讓您捨棄道路而走到草叢中呢？』佛說：『前面有強盜，後面有三個婆羅門教徒，他們會被強盜抓走。』

English version: The minister reported to the king, 'This source of disaster will cause the people to revolt, men and women will lose their livelihoods, and it should be killed and discarded.' The king said, 'Excellent!' So, outside the city, it could not be pierced by a spear, could not be harmed by a sword, could not be killed by burying it, and when they piled up firewood to burn it, its body turned as red as fire, and it ran out, burning villages as it passed, burning markets as it passed, and burning cities as it entered. It passed through various countries, thus disturbing the people, making them hungry and weary. This is all the disaster caused by seeking pleasure. English version: Once there was a parrot that flew to another mountain. In that mountain, all kinds of birds and beasts respected and loved each other, and did not harm each other. The parrot thought to itself, 'Even so, it cannot last long, I should go back.' So it left. After a few months, the great mountain caught fire, and flames rose on all sides. The parrot saw it from afar, flew into the water, dipped its wings in the water, flew into the air, and sprinkled the water from its feathers onto the flames, trying to extinguish the fire. It flew back and forth like this. As it flew back and forth, a god said, 'Hey, parrot! Why are you so foolish? Can the fire that stretches for miles be extinguished by the water from your two wings?' The parrot said, 'Of course I know it cannot be extinguished, but I once lived in this mountain, and all the birds and beasts in the mountain are kind and good, like brothers, and I cannot bear to see them burned.' The god was moved by its sincerity, and then sent rain to extinguish the fire. English version: The Buddha and his disciples were walking together when they took refuge in the grass. Ananda asked the Buddha, 'What is the reason that you abandoned the road and walked into the grass?' The Buddha said, 'There are robbers ahead, and behind us are three Brahmins who will be captured by the robbers.'

。」三人後來，見道邊有聚金，便止共取，令一人還聚中市飯，一人取毒著飯中殺二人。「我當獨得金。」二人復生意，見來便共殺之已，便食毒飯俱死。三各生惡意，展轉相殺如是也。

（二五）

昔有四姓，藏婦不使人見。婦值青衣作地窟，與琢銀兒相通。夫後覺，婦言：「我生不行，卿莫妄語。」夫言：「當將汝至神樹所。」婦言：「佳。」持齋七日入齋室，婦密語琢銀兒：「汝當云何？汝詐作狂亂頭，於市逢人，抱持牽引之。」夫齋竟便將婦出，婦言：「我生不見市，卿將我過市。」琢銀兒便抱持臥地在所為，婦便哮呼其夫：「何為使人抱持我？」夫言：「此狂人耳。」夫婦俱到神所叩頭言：「生來不作惡，但為此狂所抱耳。」婦則得活，夫默然而慚，婦人奸詐乃當如是也。

（二六）

昔有一女行嫡人，諸女共送，于樓上飲食相娛樂。橘子墮地，諸女共觀：「誰敢下取得橘來，當共為作飲食

現代漢語譯本 三個人後來，看到路邊有堆積的金子，便停下來一起拿取，讓一個人去集市買飯，一個人在飯里下毒想殺死另外兩個人。「我應當獨自得到金子。」另外兩個人又起了歹意，看到買飯的人回來就一起殺了他，然後吃了毒飯都死了。三個人各自產生惡意，互相殘殺就是這樣。 從前有四戶人家，把妻子藏起來不讓人看見。其中一家的妻子趁著一個青衣人挖地窖時，與一個銀匠私通。丈夫後來發現了，妻子說：「我生來就行為不端，你不要胡說。」丈夫說：「我應當帶你到神樹那裡。」妻子說：「好。」丈夫持齋七天進入齋室，妻子偷偷告訴銀匠：「你應當怎麼辦？你假裝瘋癲，在集市上遇到人就抱住拉扯。」丈夫齋戒完畢就帶妻子出來，妻子說：「我生來沒見過集市，你帶我過集市。」銀匠就抱住她躺在地上胡作非爲，妻子就大聲呼喊她的丈夫：「為什麼讓人抱我？」丈夫說：「這只是個瘋子罷了。」夫妻倆一起到神樹那裡磕頭說：「生來沒有做過壞事，只是被這個瘋子抱住了。」妻子因此得以活命，丈夫默默地感到慚愧，婦人的奸詐竟然是這樣。 從前有一個女子要出嫁，眾女子一起送她，在樓上吃喝玩樂。一個橘子掉到地上，眾女子一起觀看：「誰敢下去把橘子撿來，就一起為她做飯吃。」

English version Later, three people saw a pile of gold by the roadside, so they stopped to take it together. They sent one person to the market to buy food, and another person put poison in the food to kill the other two. 'I should get the gold alone.' The other two had another idea. When they saw the person returning with food, they killed him together, and then they ate the poisoned food and all died. The three each had evil intentions, and they killed each other in this way. In the past, there were four families who hid their wives and did not let anyone see them. One of the wives, while a servant in blue was digging a cellar, had an affair with a silversmith. The husband later found out, and the wife said, 'I was born with bad behavior, don't talk nonsense.' The husband said, 'I should take you to the sacred tree.' The wife said, 'Good.' The husband fasted for seven days and entered the fasting room. The wife secretly told the silversmith, 'What should you do? You pretend to be crazy, and when you meet people in the market, hug and pull them.' After the husband finished fasting, he took his wife out. The wife said, 'I have never seen the market, take me through the market.' The silversmith then hugged her and lay on the ground, acting wildly. The wife then shouted to her husband, 'Why did you let someone hug me?' The husband said, 'This is just a madman.' The couple went to the sacred tree together and kowtowed, saying, 'We have never done anything bad in our lives, but we were hugged by this madman.' The wife was thus able to live, and the husband silently felt ashamed. The deceit of women is like this. In the past, there was a woman who was going to get married, and the other women sent her off, eating and having fun in an upper room. An orange fell to the ground, and the women all watched, 'Who dares to go down and pick up the orange, we will all cook for her.'

。」當嫁女便下樓，見一童子已取橘去，女言童子：「以橘相與。」童子曰：「汝臨嫁時先至我，許我還橘，不爾不相與。」女言：「諾。」童子便與橘，女得持還，眾人共作飲食。送女至夫所，女言：「我有重誓，愿先見童子，還為卿婦。」夫便放去。出城逢賊，女向賊求哀：「我有重誓當解。」賊放去。適前逢啖人鬼，女叩頭愿乞解誓，鬼放去。到童子門，請前坐，童子不幹，為設飲食，以私金一餅送之。師曰：「如是夫、賊、鬼、童子，四人皆善；雖爾，意有所在。或有言夫勝者，為持婦急；言賊勝者，為持財物急；言鬼勝者，為持飲食急；言童子勝者，為謙謙也。」

（二七）

昔有婦人，常曰：「我無所亡。」其子取母指镮擲去水中已，往問母金镮所在。母言：「我無所亡。」母后日請目連、阿那律、大迦葉飯，時當得魚，遣人於市買魚歸治，于腹中得金镮，母謂子：「我無所亡

現代漢語譯本 當女子出嫁時下樓，看見一個童子已經拿走了橘子，女子對童子說：『把橘子給我吧。』童子說：『你出嫁時先來找我，答應還我橘子，不然就不給你。』女子說：『好的。』童子便給了橘子，女子拿著橘子回去，大家一起準備飲食。送女子到丈夫家，女子說：『我有一個重要的誓言，希望先去見童子，然後才能做你的妻子。』丈夫便放她走了。出城時遇到強盜，女子向強盜求饒：『我有一個重要的誓言需要解除。』強盜放她走了。剛走不遠又遇到吃人的鬼，女子磕頭請求解除誓言，鬼也放她走了。到了童子家門口，請求童子出來坐，童子不肯，為她準備了飲食，並送給她一塊私藏的金餅。老師說：『像這樣，丈夫、強盜、鬼、童子，四個人都很好；雖然如此，他們的用意各有不同。有人說丈夫最好，因為他急於得到妻子；有人說強盜最好，因為他急於得到財物；有人說鬼最好，因為他急於得到食物；有人說童子最好，因為他謙虛。』

從前有個婦人，常說：『我什麼都不會丟。』她的兒子把母親的戒指扔到水裡后，去問母親戒指在哪裡。母親說：『我什麼都沒丟。』母親後來請目連、阿那律、大迦葉吃飯，當時應該有魚，派人去市場買魚回來處理，在魚的肚子里找到了戒指，母親對兒子說：『我什麼都沒丟。』

English version When the woman was about to marry, she went downstairs and saw a boy had already taken the oranges. The woman said to the boy, 'Give me the oranges.' The boy said, 'When you get married, come to me first and promise to return the oranges, otherwise I won't give them to you.' The woman said, 'Okay.' The boy then gave her the oranges, and the woman took them back. Everyone prepared food and drink together. When the woman was sent to her husband's place, she said, 'I have a solemn vow, I wish to see the boy first, then I will be your wife.' The husband then let her go. Upon leaving the city, she encountered thieves. The woman begged the thieves, 'I have a solemn vow that needs to be fulfilled.' The thieves let her go. Shortly after, she encountered a man-eating ghost. The woman kowtowed and begged to be released from her vow, and the ghost let her go. When she arrived at the boy's door, she asked him to come out and sit, but the boy refused. He prepared food and drink for her and gave her a private gold cake. The teacher said, 'In this way, the husband, the thieves, the ghost, and the boy, all four are good; even so, their intentions are different. Some say the husband is the best, because he is eager to have his wife; some say the thieves are the best, because they are eager to have wealth; some say the ghost is the best, because he is eager to have food; some say the boy is the best, because he is humble.'

Once there was a woman who always said, 'I will not lose anything.' Her son took her ring and threw it into the water. Afterwards, he asked his mother where the ring was. The mother said, 'I have not lost anything.' Later, the mother invited Maudgalyayana, Anuruddha, and Mahakasyapa for a meal. At that time, they were supposed to have fish. She sent someone to the market to buy fish and bring it back to prepare. They found the ring in the fish's belly. The mother said to her son, 'I have not lost anything.'

。」子大歡喜往至佛所，問：「我母何因有此不亡之福？」佛言：「昔有一仙人居北，陰寒至冬天，人人悉度山南。時有老獨母，貧窮不能行，獨止為眾蓋藏器物。春，人悉來還，母以物一一悉付還其主，眾人皆歡喜。」佛言：「時獨母者是汝母，前世護眾人物故，得是無所亡福耳。」

昔有四姓家子，為離越作小居處則足自容，復作經行處，后壽盡上生忉利天上，得寶舍周匝四千里，所欲自樂，歡喜持天華，散離越屋上。天言：「我作小泥屋耳，乃得好殿舍，念恩故來散華耳。」

（二八）

昔有三道人共相問：「汝何因得道？」曰：「我于王國中，觀蒲萄大盛好，至晡時人來折滅取，悉敗狼藉在地，我見覺無常，緣是得道也。」一人曰：「我於水邊坐，見婦人搖手澡器，臂镮更相叩，因緣合乃成聲，我緣是得道也

現代漢語譯本：兒子非常高興地前往佛陀那裡，問道：『我的母親是什麼原因有這種不會死亡的福報？』佛陀說：『過去有一位仙人住在北方，陰冷寒冷到了冬天，人們都遷徙到山南。當時有一位年老的獨居母親，因為貧窮不能行走，獨自留下來為眾人看管存放的器物。春天，人們都回來了，母親把物品一一歸還給它們的主人，眾人都非常高興。』佛陀說：『當時的獨居母親就是你的母親，因為前世保護眾人的物品，所以才得到這種不會失去的福報。』 過去有四戶人家的子弟，爲了離開越地而建造小的住所，足夠容身，又建造了可以散步的地方。後來壽命終結，他們都升到忉利天，得到寶殿，周圍四千里，可以隨心所欲地享樂。他們高興地拿著天上的花，散在越地的房屋上。天人說：『我只是建造了小小的泥屋，卻得到了這麼好的殿舍，因為感念恩情所以來散花。』 （二八） 過去有三位道人互相詢問：『你們是什麼原因得道的？』一人說：『我在王國中，看到葡萄長得非常茂盛美好，到了傍晚人們來折斷採摘，全部都敗壞狼藉地落在地上，我看到後覺得無常，因此得道。』一人說：『我坐在水邊，看到婦人搖動手臂洗滌器物，臂環互相碰撞，因緣聚合才發出聲音，我因此得道。』

English version: The son was overjoyed and went to the Buddha, asking, 'What is the reason my mother has this blessing of not dying?' The Buddha said, 'In the past, there was an immortal living in the north. When the cold winter came, everyone moved to the south of the mountain. At that time, there was an old, solitary mother who, because of poverty, could not travel and stayed alone to guard the belongings stored by the people. In the spring, when people returned, the mother returned the items one by one to their owners, and everyone was very happy.' The Buddha said, 'That solitary mother was your mother. Because in her previous life she protected the belongings of the people, she obtained this blessing of not losing anything.' In the past, there were the sons of four families who, in order to leave Yue, built small dwellings just large enough to live in, and also built places to walk. Later, when their lives ended, they all ascended to the Trayastrimsa Heaven, obtaining a jeweled palace with a circumference of four thousand miles, where they could enjoy themselves as they wished. They happily held heavenly flowers and scattered them over the houses in Yue. The heavenly beings said, 'I only built small mud houses, yet I have obtained such a fine palace. Because I remember the kindness, I have come to scatter flowers.' (28) In the past, three Taoists asked each other, 'What is the reason you attained the Tao?' One said, 'In the kingdom, I saw the grapes growing very lush and beautiful. In the evening, people came to break them off and pick them, and they were all ruined and scattered on the ground. Seeing this, I felt impermanence, and therefore attained the Tao.' Another said, 'I sat by the water and saw a woman shaking her arm to wash utensils. The arm rings collided with each other, and only when conditions came together did they make a sound. Because of this, I attained the Tao.'

。」一人曰：「我于蓮華水邊坐，見華盛好，至晡有數十乘車來，人馬于中浴，悉取華去，萬物無常乃爾，我覺是得道也。」

（二九）

昔有梵志，大高才學問反駁論議，造立無端彈易正要，引虛為實牽物連喻，莫當之者，諸國遂師之。後到舍衛國，白日然火行，城中人問曰：「何以故如是？」曰：「國冥無明，故然火也。」國王大恥之，而懸鼓城門下，募求明人有能折此人者。時有一沙門，入國問之：「何以有此？」答曰：「王恥梵志所為。有明者捶鼓。」沙門舉足逾之，王聞大歡喜，則請沙門梵志上殿飯食。沙門語王：「善哉是梵志，智慧明達真是道人，非奴非卒、非擔死人種。」梵志默然無以答。伎樂同時作，便取梵志著糞箕中，掃跡驅逐出國，相傳告語也。

（三〇）

昔有沙門，飯已減除，妝飾面目，整頓衣被，窺視前後。阿難白佛言：「此比丘非法乃爾？」佛言：「適從女中來，余態未盡故耳

現代漢語譯本 一人說：『我坐在蓮花池邊，看到蓮花盛開得很好，到了傍晚有幾十輛車子過來，人們和馬在池中洗浴，把蓮花都摘走了，萬物無常就是這樣啊，我感覺自己因此得道了。』

從前有個婆羅門，很有才華，學問很高，善於反駁辯論，他創立了無端的論點，輕易地否定正當的道理，把虛假的當成真實的，牽強附會地用事物來比喻，沒有人能駁倒他，各個國家都把他當成老師。後來他到了舍衛國，白天點著火把行走，城裡的人問他：『為什麼這樣做？』他說：『國家一片黑暗，沒有光明，所以要點火。』國王對此感到非常羞恥，就在城門下懸掛起鼓，招募有識之士，能駁倒這個人。當時有個沙門，進入城中，問：『為什麼有這個鼓？』有人回答說：『國王因為婆羅門的行為感到羞恥。有聰明的人就敲鼓。』沙門抬腳跨過了鼓，國王聽了非常高興，就請沙門和婆羅門上殿吃飯。沙門對國王說：『這位婆羅門很好啊，智慧明達，真是得道之人，不是奴隸，不是士兵，也不是抬死人的那種人。』婆羅門沉默不語，無言以對。這時奏起了音樂，就把婆羅門裝進糞箕里，掃除他的足跡，把他驅逐出國，人們互相傳告這件事。

從前有個沙門，吃完飯後，減少了食量，還打扮面容，整理衣物，左顧右盼。阿難對佛說：『這個比丘的行為不合佛法啊？』佛說：『他剛從女人那裡來，以前的習氣還沒完全消除罷了。』

English version One person said, 'I sat by the lotus pond, saw the lotuses blooming beautifully, and by evening, dozens of carriages came. People and horses bathed in the pond, and they took all the lotuses away. Such is the impermanence of all things. I feel that I have attained enlightenment because of this.'

Once there was a Brahmin, highly talented and learned, skilled in refuting arguments. He established unfounded theories, easily denying proper principles, taking the false as true, and using far-fetched analogies. No one could refute him, and various countries regarded him as a teacher. Later, he arrived in Shravasti and walked with a torch during the day. People in the city asked him, 'Why are you doing this?' He said, 'The country is in darkness, without light, so I light a torch.' The king was greatly ashamed of this and hung a drum under the city gate, recruiting wise people who could refute this man. At that time, a Shramana entered the city and asked, 'Why is this drum here?' Someone replied, 'The king is ashamed of the Brahmin's actions. A wise person should beat the drum.' The Shramana stepped over the drum. The king was very pleased and invited the Shramana and the Brahmin to the palace for a meal. The Shramana said to the king, 'This Brahmin is good, wise and enlightened, truly a person who has attained the Way, not a slave, not a soldier, nor one who carries the dead.' The Brahmin was silent and had no reply. At that moment, music was played, and they put the Brahmin in a dung basket, swept away his traces, and expelled him from the country. People passed on this story.

Once there was a Shramana who, after eating, reduced his food intake, adorned his face, tidied his clothes, and looked around. Ananda said to the Buddha, 'This Bhikkhu's behavior is not in accordance with the Dharma?' The Buddha said, 'He has just come from a woman, and his old habits have not yet completely disappeared.'

。」比丘則現羅漢道，般泥洹去也。

（三一）

昔舍衛城外有家人婦，為清信女，戒行純具。佛自至門分衛，婦以飯著缽中卻作禮，佛言：「種一生十，種十生百，種百生千，如是生萬生億，得見諦道。」其夫不通道德，默於後聽佛咒愿，曰：「瞿曇沙門言，何若過甚哉？施一缽飯乃得爾所福，復見諦道。」佛言：「卿從何所來？」答曰：「從城中來。」佛言：「汝見尼拘類樹高幾許？」答曰：「高四十里，歲下數萬斛實，其核大如芥子。」答曰：「少少耳。」佛言：「一升乎？」答曰：「一核耳。」佛言：「汝語何若過乎？栽種一芥子，乃高四十里，歲下數十萬子。」答曰：「實爾。」佛言：「地者無知其報力爾，何況歡喜持一缽飯上佛？其福不可稱量。」夫婦心意開解，應時得須陀洹道也。

（三二）

昔有沙門，已得阿那含道，于山上煮草染衣

現代漢語譯本：比丘就顯現羅漢的道行，然後入滅離世。 現代漢語譯本：從前，舍衛城外有一戶人家的妻子，是虔誠的信女，持守戒律非常完備。佛陀親自來到她家門前乞食，婦人把飯放入佛的缽中，然後行禮。佛陀說：『種下一份，能生出十份；種下十份，能生出一百份；種下一百份，能生出一千份；這樣一直生出萬份、億份，最終能證悟真理。』她的丈夫不相通道德，在後面默默地聽著佛陀的祝福，說：『瞿曇沙門說的話，怎麼如此過分呢？施捨一缽飯就能得到那麼大的福報，還能證悟真理。』佛陀問：『你從哪裡來？』他回答說：『從城裡來。』佛陀問：『你見過尼拘類樹有多高嗎？』他回答說：『高四十里，每年結出數萬斛果實，它的核像芥菜籽那麼大。』他回答說：『很小。』佛陀問：『有一升嗎？』他回答說：『只有一顆核。』佛陀說：『你說的話不是更過分嗎？栽種一顆芥菜籽，竟然能長到四十里高，每年結出數十萬顆果實。』他回答說：『確實如此。』佛陀說：『土地尚且無知，它的回報力量尚且如此，何況是歡喜地用一缽飯供養佛陀呢？它的福報是無法估量的。』夫婦倆的心意豁然開朗，當時就證得了須陀洹果。 現代漢語譯本：從前，有一位沙門，已經證得阿那含果位，在山上煮草來染衣服。

English version: The monk then manifested the path of an Arhat and passed into Nirvana. English version: Once, outside the city of Shravasti, there was a householder's wife, a devout believer, who perfectly observed the precepts. The Buddha himself came to her door for alms. The woman placed rice in the Buddha's bowl and then bowed. The Buddha said, 'Plant one, and ten will grow; plant ten, and a hundred will grow; plant a hundred, and a thousand will grow; thus, growing to ten thousand, a hundred million, one will attain the path of truth.' Her husband did not believe in morality and listened silently behind them as the Buddha gave blessings, saying, 'What the Shramana Gautama says is excessive! Giving a bowl of rice can bring such great blessings and even lead to the path of truth.' The Buddha asked, 'Where do you come from?' He replied, 'From the city.' The Buddha asked, 'Have you seen the Nyagrodha tree, how tall is it?' He replied, 'It is forty li high, and each year it bears tens of thousands of bushels of fruit, the seeds of which are as small as mustard seeds.' He replied, 'Very small.' The Buddha asked, 'Is it a liter?' He replied, 'It is only one seed.' The Buddha said, 'Is what you say not more excessive? Planting one mustard seed can grow to forty li high and bear hundreds of thousands of seeds each year.' He replied, 'Indeed it is so.' The Buddha said, 'The earth is without knowledge, yet its power of return is such. How much more so is the merit of joyfully offering a bowl of rice to the Buddha? Its blessings are immeasurable.' The couple's minds were opened, and they attained the Srotapanna path at that moment. English version: Once, there was a Shramana who had already attained the Anagami path, and he was boiling grass on a mountain to dye his clothes.

。時有失牛者遍求牛，見山上有火煙，便往視，見釜中悉牛骨，缽化成牛頭，袈裟化成牛皮，人便以骨系頭，徇行國中，眾人共見之。沙彌見日已中，捶楗椎，不見師至，便入戶坐思惟，見師乃人所辱，則往頭面著足言：「何因如此？」曰：「久遠時罪也。」沙彌言：「可暫歸食。」兩人則放神足俱去。沙彌未得道，常有恚未除，顧見清信士及國人，國人乃取我師如此，使龍雨沙石，動此國令之恐怖。念此適竟，四面雨沙，城塢屋室皆悉壞敗。師言：「我宿命一世屠牛為業，故得此殃耳。汝何緣作此罪乎？汝去，不須復與我相追。」師曰：「罪福如是，可不慎矣。」

（三三）

昔有國王，大臣五人，一臣宿請佛，佛不受，臣則還。因王請佛，佛言：「此臣今必命當終，明日將誰復作福乎？」臣嘗令相師相之，云：「當兵死

現代漢語譯本：有時有人丟了牛，到處尋找，看見山上有火和煙，就前去檢視，發現鍋里全是牛骨頭，缽變成了牛頭，袈裟變成了牛皮。那人就用骨頭繫上牛頭，在國中到處走，眾人都看到了。沙彌看到太陽已經到了正中，敲打木槌，不見師父來，就進屋坐著思考，看到師父被人侮辱，就上前跪拜，問道：『這是什麼原因？』師父說：『這是久遠以前的罪過。』沙彌說：『可以暫時回去吃飯。』兩人就運用神足一起離開了。沙彌沒有得道，常常有怒氣沒有消除，回頭看到信徒和國人，心想國人竟然這樣對待我的師父，就想讓龍降下沙石，震動這個國家，使他們感到恐懼。這個念頭剛結束，四面就下起了沙子，城墻房屋都全部倒塌了。師父說：『我前世做屠牛的行業，所以才得到這樣的災禍。你為什麼也犯下這樣的罪過呢？你走吧，不用再跟著我了。』師父說：『罪和福就是這樣，怎能不謹慎呢？』 現代漢語譯本：從前有個國王，有五個大臣。一個大臣曾經邀請佛陀，佛陀沒有接受，大臣就回去了。後來國王邀請佛陀，佛陀說：『這個大臣現在必定要死了，明天將由誰來做福事呢？』這個大臣曾經讓相士給他看相，相士說：『他會死於兵禍。』

English version: Sometimes, when someone lost their cow, they would search everywhere. Seeing fire and smoke on a mountain, they went to investigate and found a pot full of cow bones, a bowl transformed into a cow's head, and a robe turned into cowhide. The person then tied the bones to the head and walked around the country, which everyone witnessed. The novice monk, seeing that the sun was at its zenith and his master had not arrived after striking the wooden clapper, went inside to meditate. He saw that his master had been humiliated, so he went forward, knelt, and asked, 'What is the reason for this?' The master replied, 'It is a sin from a long time ago.' The novice said, 'Let's go back to eat for a while.' Then, they both used their supernatural powers to leave together. The novice, not yet enlightened, still had anger that had not been eliminated. Looking back at the believers and the people of the country, he thought that the people had treated his master like this, and he wanted to make dragons rain down sand and stones, shaking the country and making them afraid. As soon as this thought ended, sand rained down from all sides, and the city walls and houses all collapsed. The master said, 'In my past life, I was a butcher of cows, so I have received this calamity. Why have you committed such a sin? You should leave, you don't need to follow me anymore.' The master said, 'Such is the nature of sin and blessing, how can one not be careful?' English version: Once upon a time, there was a king with five ministers. One minister had once invited the Buddha, but the Buddha did not accept, so the minister returned. Later, the king invited the Buddha, and the Buddha said, 'This minister is surely going to die now, who will perform meritorious deeds tomorrow?' This minister had once had a fortune teller read his fortune, and the fortune teller said, 'He will die in battle.'

。」常以兵自衛，己亦拔劍持之，夜極欲臥，以劍付婦持之，婦睡落劍斷其夫頭，婦便啼叫言：「君死。」王則召四大臣問：「汝曹營衛之，激修奸變，其婦與相隨而忽至此罪，為誰在邊者？」便斬四臣右手。阿難問佛何因？佛言：「其夫前世作牧羊兒，婦為白羊母，其四臣前世作賊，見兒牧羊，便呼兒俱舉右手指，令殺白羊母，與五人烹之。兒啼泣悲哀，殺羊食賊，如是展轉生死，今世共會故，畢其宿命罪也。」

（三四）

昔有大姓，家富巨億，常好惠施所求不違。後生一男，無有手足形體似魚，名曰魚身。父母終亡襲持家業，寢臥室內又無見者。時有力士仰王廚食，恒懷饑乏，獨牽十六車樵，賣以自給，又常不供，詣此四姓求所不足，曰：「累年仰王飲食，常不供足，恒抱飢餓。聞四姓貲財巨億，故來乞丐。」魚身請與相見，示其形體。力士退，自思惟：「力石乃爾，近不如無手足人聯取其物

現代漢語譯本 他經常用兵器自衛，自己也拔劍拿著。晚上很想睡覺時，就把劍交給妻子拿著。妻子睡著后，劍掉落下來，砍斷了丈夫的頭。妻子便啼哭喊叫說：『你死了！』國王就召見四位大臣詢問：『你們負責守衛，卻引發了這樣的奸邪變故，他的妻子也隨之突然犯下這樣的罪行，這是誰的責任？』於是就砍斷了四位大臣的右手。阿難問佛這是什麼原因？佛說：『他的丈夫前世是個牧羊的孩子，妻子是白羊的母親，那四位大臣前世是強盜，看見孩子牧羊，就叫孩子一起舉起右手，讓他們殺了白羊的母親，五個人一起烹食了它。孩子哭泣悲傷，殺羊的強盜吃了羊。就這樣輾轉生死，今世相遇，是爲了了結他們前世的罪孽。』

從前有個大戶人家，家產富可敵國，經常樂善好施，有求必應。後來生了一個男孩，沒有手腳，身體像魚，名叫魚身。父母去世后，他繼承了家業，睡覺時在房間里，也沒有人能見到他。當時有個力士靠給國王的廚房幹活吃飯，經常感到飢餓，獨自拉著十六車柴火，賣了來維持生計，但還是不夠用。他去這家大戶人家求助，說：『我多年來靠給國王幹活吃飯，經常吃不飽，總是感到飢餓。聽說你們家財萬貫，所以來乞討。』魚身請他相見，給他看了自己的身體。力士退下，自己思量：『我的力氣這麼大，還不如一個沒有手腳的人，我應該去拿他的東西。』

English version He often used weapons for self-defense, and he himself would draw his sword and hold it. When he was very sleepy at night, he would give the sword to his wife to hold. His wife fell asleep, and the sword fell, cutting off her husband's head. The wife then cried out, saying, 'You are dead!' The king then summoned four ministers and asked, 'You were responsible for guarding him, yet such a treacherous event occurred, and his wife suddenly committed this crime. Whose fault is it?' He then cut off the right hands of the four ministers. Ananda asked the Buddha what the cause was. The Buddha said, 'Her husband was a shepherd boy in a previous life, and the wife was the mother of a white sheep. The four ministers were thieves in a previous life. When they saw the boy herding sheep, they told the boy to raise his right hand and kill the white sheep mother, and the five of them cooked and ate it. The boy cried and grieved, and the thieves who killed the sheep ate it. Thus, they have transmigrated through life and death, and they have met in this life to settle their karmic debts from the past.'

Once there was a wealthy family, with immense riches, who were always generous and never refused requests. Later, they had a son who had no hands or feet, and his body was like a fish. He was named Fish Body. After his parents passed away, he inherited the family business. He slept in his room, and no one could see him. At that time, there was a strong man who worked in the king's kitchen for food, but he was always hungry. He pulled sixteen carts of firewood by himself, selling it to support himself, but it was still not enough. He went to this wealthy family for help, saying, 'For many years, I have relied on working for the king for food, but I am always hungry. I have heard that your family is immensely wealthy, so I have come to beg.' Fish Body asked to see him and showed him his body. The strong man retreated and thought to himself, 'I am so strong, yet I am not as well off as a person without hands or feet. I should go and take his things.'

。」往到佛所問其所疑：「世或有豪尊如國王者死無手足，殖富乃爾，近我筋干國中無敵，而常抱餓飲食不足，何緣如此？」佛言：「昔迦葉佛時，魚身與此王共飯佛，汝時貧窮驅使助之，魚身具所當得已與王行，而謂王言：『今日有務不得俱行，廢此事為斷我手足無異故。』時行者今王是也，不行失言者，魚身是也。時貧窮佐助者，汝身是也。」於是力士心意開悟，即作沙門得阿羅漢道也。

舊雜譬喻經卷上 大正藏第 04 冊 No. 0206 舊雜譬喻經

舊雜譬喻經卷下

吳天竺三藏康僧會譯

（三五）

佛為諸弟子說經。時有射獵人擔弩，及負十餘死鳥，過往觀佛，其意精銳，愿聞說經心欲聽受，佛則止不為說之。獵人退去，便言：「若我作佛，必普遍為人說道，無所違逆。」阿難問佛：「此人撰情慾聽典教，何以逆之？」佛言：「此人是大菩薩，立心深固

現代漢語譯本：他前往佛陀那裡，詢問心中的疑惑：『世上有人像國王那樣尊貴富有，死後卻殘缺不全，而有人像我這樣，在筋干國中無人能敵，卻常常飢餓，飲食不足，這是什麼緣故呢？』佛陀說：『過去在迦葉佛時期，一條魚曾與這位國王一起供養佛陀。你當時貧窮，被驅使著幫助他。那條魚得到了它應得的供養后，就和國王一起走了，但它對國王說：『今天我有事不能一起去，放棄這件事就如同斷了我的手腳一樣。』當時那個同行的人就是現在的國王，那個失言的人就是那條魚。當時那個貧窮的助手就是你。』於是，力士心意開悟，立刻出家做了沙門，證得了阿羅漢的果位。 現代漢語譯本：佛陀為弟子們講經。當時，有一個獵人扛著弓弩，揹著十幾只死鳥，路過觀看佛陀。他心意誠懇，想要聽佛講經。佛陀卻停止了講經，沒有為他講。獵人離開后，便說：『如果我成了佛，一定會普遍地為人說法，不會違逆任何人的意願。』阿難問佛：『這個人誠心想要聽聞佛法，為什麼您卻拒絕了他呢？』佛陀說：『這個人是大菩薩，他的決心非常堅定。』

English version: He went to the Buddha and asked about his doubts: 'In the world, some are as noble and wealthy as kings, yet they die with missing limbs, while others, like me, are unmatched in the Jinggan kingdom, yet I am often hungry and lack sufficient food. What is the reason for this?' The Buddha said, 'In the past, during the time of Kashyapa Buddha, a fish shared a meal offering to the Buddha with this king. You were poor at that time and were driven to help him. The fish, having received its due offering, went with the king, but it said to the king, 'Today I have matters and cannot go together. Abandoning this matter is like cutting off my hands and feet.' The one who went at that time is the present king, and the one who broke his word is the fish. The poor helper at that time was you.' Thereupon, the strongman's mind was enlightened, and he immediately became a monk and attained the state of Arhat. English version: The Buddha was preaching to his disciples. At that time, a hunter carrying a bow and arrow, and bearing more than ten dead birds, passed by and observed the Buddha. His intention was sincere, and he wished to hear the Buddha preach. However, the Buddha stopped preaching and did not preach for him. After the hunter left, he said, 'If I were to become a Buddha, I would preach universally to all people and would not go against anyone's wishes.' Ananda asked the Buddha, 'This person sincerely desires to hear the Dharma, why did you refuse him?' The Buddha said, 'This person is a great Bodhisattva, and his resolve is very firm.'

。昔為國王，于眾婇女意不平均，不見幸者共鴆殺王。王生射獵家，諸婇女皆墮鳥獸中，今畢其罪，后又成就。若為說經，恐其意懼墮羅漢道，故不為說耳。」

（三六）

昔佛寺中有金釜，以烹五味供給道人。時有凡人入觀見金釜，欲盜取之，無所因，詐作沙門，被服入眾僧中。聞上座論經，說諸罪福生死證要，影向之報不可得離之證。盜人意中開悟，懷慚悔，撰情專心則見道跡。思惟所由，釜是我師，特先禮釜繞之三匝，為眾沙門具自道說。夫覺悟各有所因，心專一者莫不見諦也。

（三七）

昔阿那律已得羅漢，眾比丘中顏容端正有似女人。時獨行草中，有輕薄年少，見之謂是女人，邪性泆動欲干犯之，知是男子，自視其形變成女人，慚愧郁毒自放深山，遂不敢歸經逾數年。其家妻子生不知處，謂已死亡悲號無寧。阿那律行分衛往至其家，婦人涕泣自說其夫不歸，乞丐福力使得生活

現代漢語譯本：從前有個國王，對待眾多妃嬪心意不公平，沒有得到寵幸的妃嬪們就一起用毒藥殺死了國王。國王轉生到獵戶家，那些妃嬪都墮落為鳥獸，現在她們的罪業已經結束，以後還會獲得成就。如果為她們講經，恐怕她們會害怕墮入羅漢道，所以才不為她們講說罷了。 現代漢語譯本：從前，佛寺里有一個金鍋，用來烹煮各種美味供養僧人。當時有個凡人進入寺廟，看見金鍋，想要偷走它，但沒有機會，就假扮成沙門，穿上僧袍混入僧眾之中。他聽到上座法師講解佛經，講述各種罪業、福報、生死輪迴的道理，以及因果報應無法逃脫的真諦。這個盜賊心中開悟，感到慚愧後悔，於是專心修行，就看到了修道的跡象。他思考自己開悟的緣由，覺得金鍋是他的老師，就特地先禮拜金鍋，繞著它走了三圈，然後向眾僧詳細講述了自己的經歷。可見，覺悟各有因緣，只要心志專一，沒有不見到真理的。 現代漢語譯本：從前，阿那律已經證得羅漢果位，在眾比丘中，他的容貌端正，像個女人。當時他獨自在草叢中行走，有個輕浮的年輕人，看見他以為是女人，邪念萌動，想要侵犯他。當他知道阿那律是男子時，自己卻發現身體變成了女人，感到慚愧羞憤，就獨自躲到深山裡，不敢回家，過了好幾年。他的妻子家人不知道他的去向，以為他已經死了，悲傷哭泣，不得安寧。阿那律外出乞食，來到他家，婦人哭泣著講述丈夫不歸的事情，乞求佛力保佑他能活下來。

English version: In the past, there was a king who was unfair in his treatment of his many concubines. Those who were not favored conspired to poison him. The king was reborn into a hunter's family, and the concubines were all reborn as birds and beasts. Now their karmic debts are paid, and they will achieve enlightenment in the future. If I were to preach the Dharma to them, I fear they would be afraid of falling into the path of an Arhat, so I do not preach to them. English version: In the past, there was a golden cauldron in a Buddhist temple, used to cook various delicacies to offer to the monks. At that time, a layman entered the temple and saw the golden cauldron. He wanted to steal it, but had no opportunity. So he disguised himself as a monk, put on robes, and mingled among the monks. He heard the senior monk expounding the scriptures, explaining the principles of various sins, blessings, the cycle of birth and death, and the truth that the retribution of cause and effect cannot be escaped. The thief was enlightened in his heart, felt ashamed and remorseful, and then focused on cultivation, and saw the signs of the path. He pondered the reason for his enlightenment, and felt that the golden cauldron was his teacher. So he first paid homage to the cauldron, walked around it three times, and then told the monks in detail about his experience. It can be seen that enlightenment has its own causes and conditions, and as long as one is focused, there is no one who does not see the truth. English version: In the past, Anuruddha had already attained the Arhatship. Among the monks, his appearance was dignified and resembled a woman. At that time, he was walking alone in the grass, and a frivolous young man saw him and thought he was a woman. His lustful thoughts arose, and he wanted to violate him. When he realized that Anuruddha was a man, he found that his own body had turned into a woman. Feeling ashamed and humiliated, he hid himself in the deep mountains, not daring to go home, and several years passed. His wife and family did not know where he was, and thought he was dead, grieving and crying without peace. Anuruddha went out for alms and came to his house. The woman wept and told him about her husband's disappearance, begging for the Buddha's blessing so that he could live.

。阿那律默然不應，心有哀念，乃至山中求與相見，此人便悔過自責其身，還成男子，遂得還歸，家室相見。凡得道人不可以惡向之，反受其殃也。

（三八）

昔有比丘，于空閑樹下坐行道意。樹上有一獼猴，見比丘食，下住其邊，比丘以餘飯與之，獼猴得食，輒行取水以給澡洗。如是連月。後日食忽忘不留飯，獼猴不得食大怒，取比丘袈裟上樹悉裂敗之。比丘忿此畜生，以杖捶，誤中墮地，獼猴即死。數獼猴並來噪歡，共輿死獼猴到佛寺中。比丘僧知必有以，則合會諸比丘，推問其意，此比丘具說其實。於是造教：自從今日，比丘每食，皆當割省留余以施蠕動，不得盡之。檀越丐飯由此為始也。

（三九）

昔有鱉遭遇枯旱，湖澤干竭不能自致有食之地。時有大鵠集住其邊，鱉從求哀乞相濟度，鵠啄銜之飛過都邑上。鱉不默聲，問此何等？如是不止，鵠便應之，應之口開，鱉乃墮地，人得屠裂食之

現代漢語譯本 阿那律沉默不語，心中感到悲傷，甚至跑到山中去尋求與他相見。這個人便悔恨自責，恢復了男子的身份，最終得以返回家中，與家人團聚。凡是得道之人，不可以惡意對待他們，否則反而會自食惡果。 從前有一位比丘，在空閑的樹下坐著修行。樹上有一隻獼猴，看見比丘吃飯，就下來待在他旁邊。比丘把剩下的飯給它吃，獼猴得到食物后，就去取水給比丘洗漱。像這樣持續了幾個月。後來有一天吃飯時，比丘忽然忘記留飯，獼猴沒得到食物非常生氣，就拿比丘的袈裟上樹全部撕爛了。比丘惱怒這畜生，用棍子打它，不小心打中，獼猴掉到地上就死了。許多獼猴都來喧鬧哀嚎，一起抬著死獼猴到佛寺中。比丘僧眾知道一定有原因，就召集所有比丘，詢問事情的緣由，這位比丘如實說了事情的經過。於是制定了教規：從今以後，比丘每次吃飯，都應當節省下來留一些給蠕動的生物，不能全部吃完。施主乞討食物的習俗就是從這裡開始的。 從前有一隻鱉遭遇乾旱，湖泊乾涸，無法自己找到食物。當時有一隻大鵠聚集在它旁邊，鱉向它哀求，希望它能幫助自己。鵠用嘴叼著它飛過城市上空。鱉不保持沉默，問這是什麼地方？像這樣不停地問，鵠就回應它，一回應，嘴就張開了，鱉就掉到地上，被人宰殺吃掉了。

English version Aniruddha remained silent, feeling sorrow in his heart, and even went to the mountains to seek an audience with him. This person then repented and blamed himself, regained his male form, and was eventually able to return home and reunite with his family. Those who have attained enlightenment should not be treated with malice, otherwise, one will suffer the consequences. Once, there was a bhikkhu who was sitting under a vacant tree, practicing the way. A monkey in the tree saw the bhikkhu eating, came down and stayed beside him. The bhikkhu gave the monkey his leftover food, and the monkey, after receiving the food, would fetch water for the bhikkhu to wash. This continued for several months. Later, one day while eating, the bhikkhu suddenly forgot to leave any food. The monkey, not getting any food, became very angry, took the bhikkhu's robe up the tree and tore it to pieces. The bhikkhu, angered by this animal, struck it with a stick, accidentally hitting it, and the monkey fell to the ground and died. Many monkeys came to make a loud noise and wail, and together they carried the dead monkey to the Buddhist temple. The bhikkhu sangha knew there must be a reason, so they gathered all the bhikkhus and asked about the matter. This bhikkhu told the truth about what had happened. Therefore, a rule was established: from this day forward, every time a bhikkhu eats, they should save some leftovers to give to the crawling creatures, and not eat it all. The custom of alms-giving by donors began from this. Once, there was a turtle that encountered a drought. The lake dried up, and it could not find food on its own. At that time, a large swan gathered near it. The turtle begged it for help. The swan picked it up in its beak and flew over the city. The turtle did not remain silent and asked, 'What is this place?' It kept asking like this, and the swan responded. As it responded, its mouth opened, and the turtle fell to the ground, where it was slaughtered and eaten by people.

。夫人愚頑無慮，不謹口舌，其譬如是也。

昔有沙門，令凡人剃頭，剃頭已，頭面著地作禮言：「愿令我後世心意凈潔，智慧如道人。」道人言：「令卿得慧勝我。」其人作禮而去。後命盡生忉利天上，天上壽盡來下，生大姓家作子，后得作沙門，智慧得見道跡，此至意所致也。

（四〇）

昔有梵志從國王丐，王欲出獵，令梵志止殿上，須我方還。乃出獵追逐禽獸，與臣下相失，到山谷中與鬼相逢，鬼欲啖之，王曰：「聽我言。朝來於城門中，逢一道人從我丐，我言：『止殿上待還。』今乞暫還，與此道人物已，當來就卿受啖。」鬼言：「今欲啖汝，汝寧肯來還？」王言：「善哉誠無信者，我當念此道人耶？」鬼則放王，王還宮出物與道人，以國付太子，王還就鬼。鬼見王來，感其至誠，禮謝不敢食也。師曰：「王以一誠全命濟國，何況賢者奉持五戒？佈施至意，其福無量也

現代漢語譯本：夫人愚笨頑固，沒有考慮，不謹慎說話，就像這樣。 從前有個和尚，讓普通人剃頭，剃完頭后，那人頭面朝地行禮說：『愿我來世心意純凈，智慧像道人一樣。』道人說：『愿你的智慧勝過我。』那人行禮后離去。後來他壽命盡了，轉生到忉利天，天上的壽命盡了又下來，出生在大戶人家做了兒子，後來做了和尚，智慧得以見到道跡，這是至誠的心意所導致的。 （四〇） 從前有個婆羅門向國王乞討，國王要出去打獵，讓婆羅門在殿上等候，等他回來。於是國王出去打獵追逐禽獸，與臣下走散了，到了山谷中與鬼相遇，鬼要吃他，國王說：『聽我說。早上在城門中，遇到一個道人向我乞討，我說：『在殿上等我回來。』現在請求暫時回去，把東西給這個道人後，就來讓你吃。』鬼說：『現在就要吃你，你真的會回來嗎？』國王說：『好啊，真是沒有信用的人，我難道會忘記這個道人嗎？』鬼就放了國王，國王回到宮中拿出東西給道人，把國家託付給太子，國王又回去找鬼。鬼看到國王來了，被他的至誠感動，行禮感謝不敢吃他。老師說：『國王用一份誠心保全性命，救濟國家，何況賢人奉持五戒？佈施至誠，他的福報是無量的。』

English version: The lady is foolish and stubborn, without consideration, and does not guard her words, it is like this. Once there was a monk who had a commoner shave his head. After the shaving, the person prostrated with his face to the ground and said, 'May my mind be pure in the next life, and my wisdom like that of a Taoist.' The monk said, 'May your wisdom surpass mine.' The person bowed and left. Later, when his life ended, he was reborn in the Trayastrimsa Heaven. When his life in heaven ended, he came down and was born into a wealthy family as a son. Later, he became a monk, and his wisdom allowed him to see the path. This was caused by his sincere intention. (40) Once there was a Brahmin who begged from a king. The king was about to go hunting and told the Brahmin to wait in the palace until he returned. So the king went out hunting, chasing after animals, and got separated from his ministers. He came to a valley and encountered a ghost. The ghost wanted to eat him, but the king said, 'Listen to me. This morning at the city gate, I met a Taoist who begged from me. I said, 'Wait in the palace for my return.' Now I ask to return temporarily, give something to this Taoist, and then I will come back for you to eat.' The ghost said, 'I want to eat you now, will you really come back?' The king said, 'Good, you are truly untrustworthy, would I forget this Taoist?' The ghost then released the king. The king returned to the palace, gave something to the Taoist, entrusted the kingdom to the crown prince, and then returned to the ghost. When the ghost saw the king coming, he was moved by his sincerity, bowed in thanks, and dared not eat him. The teacher said, 'The king used one act of sincerity to save his life and the country, how much more so for a virtuous person who upholds the five precepts? Giving with sincerity, their blessings are immeasurable.'

。」

（四一）

昔阿育王常好佈施飯食沙門，令太子自斟酌供具，太子默恚言：「我作王時，悉當殺諸道人。」道人心知太子瞋恚，謂太子言：「我不久在世間。」太子驚曰：「道人明乃爾，知我心意。」即反念：「我作王時，當供養道人勝我父。」心遂和則去惡就善。道人言：「比卿作王時，我生天上已。」太子曰：「聖哉沙門！」後作國王，以五戒十善為國政，遂致隆平矣。

（四二）

昔有四姓取兩婦，大婦日日以好飯供養沙門，沙門日往取飯，小婦患毒之。明日沙門復來，小婦則出取缽，以不凈著缽中，以飯置上授還沙門。沙門持去，于山中適欲飯，見不凈則澡洗缽，后不敢復往。小婦口中及身體則俱臭，人見皆走避，后壽終墮沸屎地獄，如是展轉三惡道數千萬歲，罪畢得為人，常思欲食大便不得，腹中絞痛。后為人婦，夜起盜食大便。如是數數，夫怪之，便往尋視，見婦食屎。此宿命行所致也

現代漢語譯本 （四一） 從前，阿育王經常喜歡佈施飯食給僧人，讓太子親自準備供品。太子心中默默地惱怒，說：『我當上國王時，一定要殺光這些道人。』道人知道太子心懷嗔恨，就對太子說：『我不會在世間待太久了。』太子驚訝地說：『道人竟然如此明察，知道我的心意。』隨即反思：『我當上國王時，應當供養道人勝過我的父王。』心念於是平和，便捨棄惡念，走向善行。道人說：『等到你當上國王時，我已經升到天上了。』太子說：『聖哉，沙門！』後來他當上國王，以五戒十善作為治國方針，最終使國家達到興盛太平。 （四二） 從前，有四姓人家娶了兩個妻子，大妻子每天都用好飯供養僧人，僧人每天都去取飯。小妻子對此非常嫉恨。第二天，僧人又來了，小妻子就出來接過缽，把不乾淨的東西放在缽中，再把飯放在上面，遞還給僧人。僧人拿著缽離開，到了山中正要吃飯，看到缽中的不凈之物，就洗了缽，之後不敢再去。小妻子的口中和身體都變得臭穢不堪，人們見了都躲避她。後來她壽命終結，墮入沸屎地獄，就這樣在三惡道中輾轉數千萬年。罪業結束后，她投胎為人，常常想吃大便卻吃不到，腹中絞痛。後來她嫁為人婦，夜裡起來偷吃大便。像這樣多次，丈夫感到奇怪，就去檢視，看到妻子在吃屎。這是她前世行為所導致的。

English version (41) In the past, King Ashoka often liked to give food to monks, and he had the crown prince personally prepare the offerings. The crown prince was secretly annoyed and said, 'When I become king, I will kill all these monks.' The monks, knowing the crown prince's anger, said to him, 'I will not be in this world for long.' The crown prince was surprised and said, 'The monks are so insightful, knowing my thoughts.' He then reflected, 'When I become king, I should make offerings to the monks that surpass my father's.' His mind then became peaceful, and he abandoned evil thoughts and turned to good deeds. The monk said, 'By the time you become king, I will have already ascended to heaven.' The crown prince said, 'Holy are the monks!' Later, when he became king, he used the five precepts and ten virtues as the basis of his governance, and eventually brought prosperity and peace to the country. (42) In the past, there were four families who took two wives. The elder wife offered good food to the monks every day, and the monks came to receive food daily. The younger wife was very jealous of this. The next day, when the monk came again, the younger wife came out to take the bowl, put unclean things in it, and then placed the food on top, handing it back to the monk. The monk took it away, and when he was in the mountains about to eat, he saw the unclean things in the bowl, so he washed the bowl and dared not go back again. The younger wife's mouth and body became foul-smelling, and people avoided her when they saw her. Later, when her life ended, she fell into the boiling excrement hell, and thus she transmigrated through the three evil realms for tens of millions of years. After her sins were exhausted, she was reborn as a human, and she often wanted to eat feces but could not, and her stomach was in excruciating pain. Later, she married and became a wife, and she would get up at night to steal and eat feces. This happened many times, and her husband was puzzled, so he went to investigate and saw his wife eating feces. This was caused by her actions in her previous life.

。

人有四難得成：一者塔，二者招提僧舍，三者飯比丘僧，四者出家作沙門。是四事以立，其福無量。所以者何？三界時有耳。已得作人，復有財產，能拔慳貪之本，應時施惠，功業純立，是亦難得。誰能知此福者？唯佛耳。

佛言：「比丘不以飯食轉相呼為親道，唯以經法轉相教誡為親耳。比丘以飯食美味轉相貢施，見世于比丘善名，後世無所應，于佛得惡論。何以故？外行家見比丘言：『佛弟子但以美飯食好衣轉相施耳，誰教者？是佛也。』于佛得惡論。比丘以經戒道法轉相請乃為大親厚耳。何以故？外行家見比丘言：『佛弟子但以經戒道法轉相施耳，無他相與。』于比丘現世得善名，後世得解脫，于佛有善論。何以言之？佛是比丘師，教弟子但以經道，是故不必以飯食為惠也，但以善言轉相施上耳。」

佛言：「比丘當知足，何等為當知足？謂趣求一衣一食，常在經行念，不念外求，能止不亂意，是為知足

現代漢語譯本 人生有四種難得成就的事：一是建造佛塔，二是興建寺院僧舍，三是供養比丘僧人飯食，四是出家成為沙門。這四件事一旦成就，其福報是無量的。為什麼這麼說呢？因為三界之中，這些事都是難得一見的。已經獲得了人身，又擁有財產，能夠拔除慳吝貪婪的根本，及時施捨恩惠，功德事業純粹建立，這也是很難得的。誰能知道這其中的福報呢？只有佛陀才能知道。 佛陀說：『比丘之間不應該因為飯食而互相稱呼為親近道友，唯有通過經法互相教導勸誡才是真正的親近。比丘之間如果用美味的飯食互相饋贈，在世俗中或許能獲得比丘的好名聲，但對後世沒有任何益處，反而會給佛陀帶來不好的議論。為什麼呢？因為外道修行人會看到比丘說：『佛陀的弟子們只是用美味的飯食和好的衣服互相施捨罷了，是誰教他們的呢？是佛陀啊。』這樣就會給佛陀帶來不好的議論。比丘之間如果用經戒道法互相請教，才是真正的親厚。為什麼呢？因為外道修行人會看到比丘說：『佛陀的弟子們只是用經戒道法互相施捨，沒有其他交往。』這樣比丘在現世能獲得好名聲，後世能得到解脫，對佛陀也有好的議論。為什麼這麼說呢？因為佛陀是比丘的老師，教導弟子們只用經道，所以不必用飯食作為恩惠，只要用善言互相施與就可以了。』 佛陀說：『比丘應當知足，什麼是知足呢？就是追求一件衣服和一頓飯食，常常在經行中思念，不向外追求，能夠止息不亂的心意，這就是知足。』

English version There are four difficult things for a person to achieve: first, building a stupa; second, establishing monasteries and residences for monks; third, offering food to monks; and fourth, leaving home to become a śramaṇa. If these four things are accomplished, their blessings are immeasurable. Why is this so? Because these things are rare in the three realms. Having already obtained a human body and possessing wealth, being able to uproot the basis of stinginess and greed, and giving timely charity, establishing pure meritorious deeds, this is also difficult to achieve. Who can know this blessing? Only the Buddha knows. The Buddha said: 'Monks should not call each other close spiritual friends because of food, but only through teaching and admonishing each other with the scriptures. If monks offer each other delicious food, they may gain a good reputation among the laity, but it will not benefit them in the afterlife and will bring bad criticism to the Buddha. Why is this? Because external practitioners will see monks and say: 'The Buddha's disciples only give each other delicious food and good clothes. Who taught them this? It was the Buddha.' This will bring bad criticism to the Buddha. If monks ask each other about the precepts and the Dharma, that is true closeness. Why is this? Because external practitioners will see monks and say: 'The Buddha's disciples only give each other the precepts and the Dharma, and have no other interactions.' In this way, monks will gain a good reputation in this life, achieve liberation in the afterlife, and bring good praise to the Buddha. Why do I say this? Because the Buddha is the teacher of the monks, teaching his disciples only through the scriptures, so it is not necessary to use food as a favor, but only to give each other good words.' The Buddha said: 'Monks should be content. What is contentment? It is seeking only one robe and one meal, constantly contemplating while walking, not seeking externally, and being able to stop the mind from being disturbed. This is contentment.'

。亦不當知足計，所謂經戒，逮得四禪及四空定，須陀洹、斯陀含，未可計知足也。如是為不當計足矣。」

（四三）

有比丘分衛，道住促迫卒失小便，行人見之，皆共譏笑言：「佛弟子行步有法度，被服有威儀，而此比丘立住失小便，甚可笑也。」時有外行尼揵種，見人譏笑此比丘，即自念言：「我曹尼揵種裸身而行，都無問者；佛弟子住小便，而人皆共笑之。如是者，我曹師為無法則，故人不笑耳。將獨佛弟子法清凈、有禮儀，易為論議故。」便自歸佛所作沙門，即得須陀洹。比丘譬如師子眾獸中王，人中師所語當用法，行步坐起當有威儀，為人法則不得自輕，自輕自毀以辱先賢也。

天王釋及第一四天王，十五日三視天下，誰持戒者？見持戒者，天即歡喜。時以十五日，天王釋在正殿坐處，自念言：「天下若十五日三齋者，壽終可得吾位矣。」邊諸天大驚言：「但十五日三齋，乃得如釋處

現代漢語譯本：也不應當滿足於此，所謂的戒律，即使達到了四禪和四空定，或者成爲了須陀洹、斯陀含，也不可以認為足夠了。像這樣才是不應該滿足的。」 現代漢語譯本：有一個比丘在乞食的路上，因為道路擁擠而突然失禁小便。路人看見了，都一起嘲笑他說：『佛的弟子行走有法度，穿衣有威儀，而這個比丘站著就失禁小便，真是可笑。』當時有一個外道尼犍子，看見人們嘲笑這個比丘，就自己想：『我們尼犍子裸身行走，都沒有人過問；佛的弟子站著小便，人們卻都一起嘲笑他。像這樣看來，是我們老師沒有法則，所以人們才不嘲笑我們。難道是佛的弟子法清凈、有禮儀，所以容易被議論嗎？』於是他就自己歸順佛門做了沙門，立刻就證得了須陀洹果。比丘就像獅子是眾獸之王一樣，人中的導師所說的話應當遵循，行走坐臥應當有威儀，作為人們的榜樣不能自輕自賤，自輕自賤就會羞辱先賢。 現代漢語譯本：天王釋提桓因和第一四天王，在每月十五日三次視察天下，看誰持戒。看見持戒的人，天神就歡喜。當時在十五日，天王釋提桓因在正殿的座位上，自己想：『天下如果有人在十五日持三齋，死後就可以得到我的位置了。』旁邊的諸天大驚說：『僅僅是十五日持三齋，竟然可以得到像釋提桓因這樣的位置！』

English version: Nor should one be content with that. Regarding the precepts, even if one attains the four dhyanas and the four formless attainments, or becomes a Stream-enterer or a Once-returner, one should not consider it sufficient. It is in this way that one should not be content.' English version: There was a monk on his alms round who, due to the crowded road, suddenly lost control of his bladder. Passersby saw this and all laughed, saying, 'The Buddha's disciples walk with proper conduct and dress with dignity, yet this monk lost control of his bladder while standing, how laughable.' At that time, a non-Buddhist ascetic of the Niganta sect saw people laughing at this monk and thought to himself, 'We Nigantas walk around naked, and no one questions it; yet when a Buddha's disciple urinates while standing, people all laugh at him. It seems that our teacher has no rules, which is why people don't laugh at us. Could it be that the Buddha's disciples' teachings are pure and have proper etiquette, making them easy to criticize?' He then converted to the Buddha's teachings and became a monk, immediately attaining the state of a Stream-enterer. A monk is like a lion, the king of beasts. The words of the teacher among men should be followed, and one's walking, sitting, and lying down should be dignified. As a model for others, one should not belittle oneself. Belittling oneself is to disgrace the wise ones of the past. English version: King Sakra, the ruler of the gods, and the first four heavenly kings, on the fifteenth of each month, observe the world three times to see who is upholding the precepts. When they see someone upholding the precepts, the gods rejoice. At that time, on the fifteenth, King Sakra was sitting in his main hall and thought to himself, 'If someone in the world observes the three fasts on the fifteenth, they could attain my position after death.' The surrounding gods were greatly astonished and said, 'Just by observing the three fasts on the fifteenth, one could attain a position like Sakra's!'

。」有比丘已得阿羅漢，即知釋心念，白佛言：「寧能審如釋語不？」佛言：「釋語不可信，為不諦說。何以故？十五日三齋精進者，可得度世，何為釋處？如是為不諦說，為未足信。誰能知齋福者，唯佛耳？」

（四四）

海中有大龍，龍欲雨閻浮利地，恐地無當此水者。龍意念：「地無當我雨者，還自海中雨耳。」佛慧弟子威德甚大，欲以施外行九十六種道家，恐無能堪者，是故佛弟子展轉自相惠耳，譬如龍自還雨海中也。

（四五）

昔有梵志年百二十，少小不妻娶，無淫泆之情，處深山無人之處，以茅為廬蓬蒿為席，以水果蓏為食飯，不積財寶。國王娉之不往，意靜處無為。于山中數千餘歲，日與禽獸相娛樂，有四獸：一名狐，二名獼猴，三者獺，四者兔。此四獸日于道人所聽經說戒，如是積久，食諸果蓏皆悉訖盡。后道人意欲使徙去，此四獸大愁憂不樂，共議言：「我曹各行求索，供養道人

現代漢語譯本： 一位已證得阿羅漢果的比丘，知道釋提桓因的心念，便對佛說：『釋提桓因所說的話，能確實可信嗎？』佛說：『釋提桓因的話不可信，因為他說的不是真話。為什麼呢？因為只有在每月十五日持守三齋精進的人，才能得度脫離世俗，釋提桓因又算什麼呢？所以他說的不是真話，不足以令人相信。誰能真正瞭解齋戒的福德呢？只有佛陀才能知道。』

海中有一條大龍，想要降雨到閻浮提（人間），但擔心大地無法承受如此大的水量。龍心想：『大地無法承受我的雨水，還是把雨降回海里吧。』佛陀智慧的弟子，他們的威德非常強大，想要將功德施予外道九十六種修行者，又擔心他們無法承受。因此，佛陀的弟子們就互相施予功德，就像龍把雨降回海里一樣。

從前有一位婆羅門，年紀一百二十歲，從小就沒有娶妻，沒有淫慾之情。他住在深山無人之處，用茅草蓋屋，用蓬蒿當蓆子，以水果瓜類為食物，不積攢財寶。國王想聘請他，他也不去，只想清靜無為。他在山中住了數千年，每天與禽獸為樂，有四種動物：一是狐貍，二是獼猴，三是水獺，四是兔子。這四種動物每天都到道人那裡聽經說法，這樣過了很久，它們吃的果子瓜類都吃完了。後來道人想讓它們離開，這四種動物非常憂愁不樂，一起商量說：『我們各自去尋找食物，供養道人吧。』

English version: A bhikkhu who had attained Arhatship, knowing Sakra's thoughts, said to the Buddha, 'Can Sakra's words be truly reliable?' The Buddha said, 'Sakra's words are not to be trusted, for he does not speak truthfully. Why? Because only those who observe the three fasts with diligence on the fifteenth of each month can attain liberation from the world. What is Sakra? Therefore, his words are not true and not worthy of belief. Who can truly know the merit of fasting? Only the Buddha knows.'

In the sea, there was a great dragon who wanted to rain upon Jambudvipa (the human world), but feared that the earth could not bear such a large amount of water. The dragon thought, 'The earth cannot bear my rain, I will just rain back into the sea.' The Buddha's wise disciples, whose power and virtue were very great, wanted to bestow merit upon the ninety-six kinds of externalist practitioners, but feared they could not bear it. Therefore, the Buddha's disciples bestowed merit upon each other, just as the dragon rained back into the sea.

Once there was a Brahmin, one hundred and twenty years old, who had never married since childhood and had no lustful desires. He lived in a deep, uninhabited mountain, with a thatched hut and a mat of artemisia. He ate fruits and melons and did not accumulate wealth. The king wanted to hire him, but he would not go, desiring only peace and non-action. He lived in the mountains for thousands of years, enjoying the company of animals. There were four animals: a fox, a monkey, an otter, and a rabbit. These four animals would listen to the Dharma and precepts from the ascetic every day. After a long time, all the fruits and melons they ate were gone. Later, the ascetic wanted them to leave. The four animals were very sad and unhappy. They discussed together, saying, 'Let us each go and seek food to offer to the ascetic.'

。」獼猴去至他山中，取甘果來以上道人，願心莫去。狐亦復行化作人，求食得一囊飯麨來，以上道人，可給一月糧，愿止留。獺亦復入水取大魚來，以上道人，給一月糧，愿莫去也。兔自思念：「我當用何等供養道人耶？」自念：「當持身供養耳。」便行取樵以然火作炭，往白道人言：「今我為兔最小薄，能請入火中作炙，以身上道人，可給一日糧。」兔便自投火中，火為不然。道人見兔，感其仁義，傷哀之則自止留。佛言：「時梵志者提和竭佛是，時兔者我身是，獼猴者舍利弗是，狐者阿難是，獺者目揵連是也。」

（四六）

昔有五道人俱行，道逢雨雪，過一神寺中宿，舍中有鬼神形像，國人吏民所奉事者。四人言：「今夕大寒，可取是木人燒之用炊。」一人言：「此是人所事，不可敗。」便置不破。此室中鬼常啖人，自相與語言：「正當啖彼一人，是一人畏我，餘四人惡，不可犯

現代漢語譯本 獼猴去到其他山中，採摘甘甜的果實來獻給道人，希望道人不要離開。狐貍也再次化作人形，乞討食物得到一袋米粉，獻給道人，足夠一個月的糧食，希望道人能留下來。水獺也再次入水捕獲大魚，獻給道人，足夠一個月的糧食，希望道人不要離開。兔子自己思量：『我應當用什麼來供養道人呢？』自己想到：『應當用自身來供養吧。』便去砍柴生火燒炭，去告訴道人說：『現在我作為兔子，力量微薄，能請您把我放入火中烤熟，用我的身體供養道人，足夠一天的糧食。』兔子便自己跳入火中，火卻沒有燃燒。道人看見兔子，被它的仁義感動，傷心憐憫，於是就留了下來。佛說：『當時的梵志就是提和竭佛，當時的兔子就是我的前身，獼猴就是舍利弗，狐貍就是阿難，水獺就是目犍連。』 從前有五個道人一起行走，路上遇到雨雪，便到一座神廟中住宿，廟裡有鬼神塑像，是當地官吏百姓所供奉的。四個人說：『今晚天氣寒冷，可以把這些木頭人燒了用來做飯。』一個人說：『這是人們所供奉的，不可以毀壞。』於是就沒破壞。這個房間里的鬼經常吃人，互相說道：『正好可以吃那一個人，那個人害怕我，其餘四個人兇惡，不可侵犯。』

English version The monkey went to another mountain, picked sweet fruits to offer to the Taoist, hoping he would not leave. The fox also transformed into a human again, begged for food and got a bag of rice flour, offered it to the Taoist, enough for a month's food, hoping he would stay. The otter also went into the water again to catch a big fish, offered it to the Taoist, enough for a month's food, hoping he would not leave. The rabbit thought to himself: 'What should I use to offer to the Taoist?' He thought: 'I should offer myself.' So he went to chop firewood to make charcoal, and went to tell the Taoist: 'Now I, as a rabbit, am weak, but I can ask you to put me in the fire to roast, and use my body to offer to the Taoist, enough for a day's food.' The rabbit then jumped into the fire himself, but the fire did not burn. The Taoist saw the rabbit, was moved by his benevolence and righteousness, and felt sad and compassionate, so he stayed. The Buddha said: 'The Brahmin at that time was Dipankara Buddha, the rabbit at that time was my past life, the monkey was Sariputra, the fox was Ananda, and the otter was Maudgalyayana.' Once there were five Taoists traveling together, they encountered rain and snow on the road, so they stayed overnight in a temple. In the temple were statues of ghosts and gods, which were worshiped by the local officials and people. Four people said: 'Tonight it is very cold, we can burn these wooden figures to cook.' One person said: 'These are what people worship, we cannot destroy them.' So he did not destroy them. The ghost in this room often ate people, and they said to each other: 'We can just eat that one person, that person is afraid of me, the other four are fierce, we cannot offend them.'

。」其可止不敢破像者，夜聞鬼語，起呼伴：「何不取破此像用炊乎？」便取燒之，啖人鬼便奔走。夫人學道常當堅心意，不可怯弱令鬼神得人便也。

（四七）

昔有國王棄國行作沙門，于山中精思，草茅為屋蓬蒿為席，自謂得志，大笑言快哉！邊道人問之：「卿快樂，今獨坐山中學道，將有何樂耶？」沙門言：「我作王時所憂念多，或恐鄰王奪我國，恐人劫取我財物，或恐我為人所貪利，常畏臣下利我財寶反逆無時。今我作沙門，人無貪利我者，快不可言，以是故言快耳。」

（四八）

昔有國王大好道德，常行繞塔百匝未竟，邊國王來攻欲奪其國，傍臣大恐怖，即行白王言：「有兵來至。唯大王置斯旋塔，還為權慮以攘重寇。」王言：「聽使兵來，我終不止。」心意如故，繞塔未竟兵散罷去。夫人有一心定意，無所不消也

現代漢語譯本 之所以不敢毀壞佛像，是因為他夜裡聽到鬼說話，就起身叫同伴：『為什麼不把這佛像拿來燒火做飯呢？』於是就拿來燒了，吃人的鬼便逃走了。所以學道的人應當常常堅定心意，不可膽怯軟弱，讓鬼神有機可乘。

從前有個國王放棄王位出家做了和尚，在山中專心修行，用茅草蓋屋，用蒿草當蓆子，自認為實現了心願，大笑著說真快樂！有個外道人問他：『你很快樂，現在獨自坐在山中學道，有什麼快樂呢？』和尚說：『我當國王時憂慮的事情很多，有時擔心鄰國國王奪取我的國家，擔心有人搶奪我的財物，有時擔心別人貪圖我的利益，常常害怕臣下貪圖我的財寶而反叛，沒有安寧的時候。現在我做了和尚，沒有人貪圖我的利益，快樂得無法形容，因此才說快樂啊。』

從前有個國王非常崇尚道德，常常繞塔一百圈，還沒繞完，鄰國國王就來攻打，想要奪取他的國家，旁邊的臣子非常害怕，就去告訴國王說：『有軍隊來了。希望大王停止繞塔，還是先考慮對策來抵禦強敵吧。』國王說：『聽任軍隊來吧，我決不停止。』心意依然如故，繞塔還沒結束，敵軍就自行潰散退走了。所以人只要一心堅定，沒有什麼不能消解的。

English version The reason he dared not destroy the statue was that he heard ghosts talking at night, so he got up and called to his companion: 'Why not take this statue and burn it for cooking?' Then he took it and burned it, and the man-eating ghosts fled. Therefore, those who study the Way should always have a firm mind and not be timid and weak, lest ghosts and gods take advantage of them.

Once there was a king who abandoned his kingdom and became a monk. He practiced diligently in the mountains, using thatched grass for a roof and wormwood for a mat. He considered himself to have achieved his goal and laughed, saying how happy he was! A heretic asked him: 'You are happy, now sitting alone in the mountains studying the Way, what is there to be happy about?' The monk said: 'When I was king, I had many worries, sometimes fearing that the neighboring king would seize my country, fearing that someone would rob me of my wealth, sometimes fearing that others would covet my interests, and often fearing that my ministers would covet my treasures and rebel, there was no peace. Now that I am a monk, no one covets my interests, and I am indescribably happy, that is why I say I am happy.'

Once there was a king who greatly admired morality. He often circled a pagoda a hundred times, and before he finished, the neighboring king came to attack, wanting to seize his country. The ministers beside him were very frightened and went to tell the king: 'An army is coming. We hope that Your Majesty will stop circling the pagoda and consider countermeasures to resist the strong enemy.' The king said: 'Let the army come, I will never stop.' His mind remained the same, and before he finished circling the pagoda, the enemy army dispersed and retreated. Therefore, if a person has a single-minded determination, there is nothing that cannot be resolved.

。

（四九）

昔有國王，行常過佛為作禮，不避泥雨，傍臣患之，自相與語：「王作意何以煩碎乃爾？」王耳聞之，王還宮敕臣下：「行求百獸頭及人頭一枚來。」臣下白王言：「已具王令，於市賣之皆售，人頭不售。」臣下白言：「賣百獸頭皆售，此人頭臭爛初無買者。」王語傍臣：「汝曹不解耳。秘前者過佛所，為佛作禮，汝曹言：『王意煩碎。』欲知我頭者如此，死人頭不潔凈，當以求福可得上天，汝曹愚癡不知，反言煩乎？」傍臣言：「實如大王所說。」叩頭謝過：「臣等愚不及。」王后復出，臣等皆下馬為佛作禮，以王為法也。

（五〇）

昔有國王出遊，每見沙門輒下車為沙門作禮，道人言：「大王止，不得下車。」王言：「我上不下也。所以言上不下者，今我為道人作禮，壽終已后當生天上，是故言上耳不下也

現代漢語譯本 （四九） 從前有個國王，每次路過佛像都會行禮，不避開泥濘和雨水。他身邊的臣子對此感到困擾，互相議論說：『國王這樣做到底是什麼意思，如此繁瑣？』國王聽到了這些話，回到宮中後命令臣下：『去尋找一百個獸頭和一個人頭來。』臣下稟告國王說：『已經按照您的命令去辦了，在市場上賣獸頭都賣出去了，但是人頭賣不出去。』臣下又稟告說：『賣獸頭都賣出去了，這個人頭又臭又爛，根本沒人買。』國王對身邊的臣子說：『你們這些人不明白罷了。之前我路過佛像時，向佛行禮，你們說：『國王的心思太繁瑣了。』想知道我的頭是什麼樣的嗎？就像這樣，死人頭不乾淨，如果用它來求福，可以升上天堂。你們這些愚蠢的人不知道，反而說我繁瑣嗎？』臣子們說：『確實像大王說的那樣。』他們叩頭謝罪說：『我們這些臣子愚笨，比不上您。』國王之後再次外出，臣子們都下馬向佛行禮，把國王的做法當作榜樣。

（五十） 從前有個國王外出遊玩，每次見到沙門都會下車向沙門行禮。道人說：『大王請止步，不必下車。』國王說：『我這是上，不是下。之所以說上不下，是因為我現在向道人行禮，死後應當升上天堂，所以說上，不是下。』

English version (49) Once upon a time, there was a king who would always bow to the Buddha whenever he passed by, not avoiding mud or rain. His ministers were troubled by this and discussed among themselves, saying, 'What does the king mean by doing this, it's so troublesome?' The king heard these words, and after returning to the palace, he ordered his ministers: 'Go and find a hundred animal heads and one human head.' The ministers reported to the king, 'We have followed your orders, and the animal heads have all been sold in the market, but the human head cannot be sold.' The ministers further reported, 'The animal heads were all sold, but this human head is smelly and rotten, and no one will buy it.' The king said to his ministers, 'You people do not understand. Before, when I passed by the Buddha and bowed to him, you said, 'The king's intentions are too troublesome.' Do you want to know what my head is like? It's like this. A dead person's head is unclean, but if you use it to seek blessings, you can ascend to heaven. You foolish people do not know this and instead say I am being troublesome?' The ministers said, 'It is indeed as the king says.' They kowtowed and apologized, saying, 'We ministers are foolish and not as wise as you.' Later, when the king went out again, the ministers all dismounted and bowed to the Buddha, taking the king's actions as an example.

(50) Once upon a time, there was a king who went out for a tour. Every time he saw a Shramana, he would get out of his carriage and bow to the Shramana. The Taoist said, 'Your Majesty, please stop, there is no need to get out of the carriage.' The king said, 'I am going up, not down. The reason I say up and not down is that now I am bowing to the Taoist, and after death, I should ascend to heaven, so I say up, not down.'

。」

（五一）

昔有人死已后，魂神還自摩娑其故骨，邊人問之：「汝已死，何為複用摩娑枯骨？」神言：「此是我故身，身不殺生、不盜竊，不他淫、兩舌、惡罵、妄言、綺語，不嫉妒、不瞋恚、不癡，死後得生天上，所愿自然快樂無極，是故愛重之也。」

（五二）

昔外國有沙門，于山中行道，有鬼變化作無頭人，來到沙門前，報言：「無頭痛之患，目所以視色，耳以聽聲，鼻以知香，口以受味，了無頭，何一快乎？」鬼覆沒去復化無身，但有手足，沙門言：「無身者不知痛癢，無五藏，了不知病，何一快乎？」鬼覆沒去，更作無手足人，從一面車轉輪來至沙門，道人言：「大快！無有手足，不能行取他財物，何其快哉？」鬼言：「沙門守一心不動。」鬼便化作端正男子來頭面著道人足言：「道人持意堅乃如是，今道人所學但成不久。」頭面著足恭敬而去也

現代漢語譯本 （五一） 從前有個人死後，他的靈魂還自己撫摸著他以前的骨頭。旁邊的人問他：『你已經死了，為什麼還要撫摸枯骨呢？』靈魂說：『這是我以前的身體，這個身體不殺生、不偷盜、不邪淫、不說謊、不惡語傷人、不說虛妄的話、不說花言巧語，不嫉妒、不嗔怒、不愚癡。死後能夠升到天上，所希望的自然會得到，快樂沒有窮盡，所以愛惜它啊。』 （五二） 從前外國有個和尚，在山中修行。有個鬼變化成一個沒有頭的人，來到和尚面前，說：『沒有頭就沒有頭痛的煩惱，眼睛用來看顏色，耳朵用來聽聲音，鼻子用來聞香氣，嘴巴用來嘗味道，沒有頭，多麼快樂啊！』鬼又消失了，再次變化成沒有身體，只有手和腳的樣子。和尚說：『沒有身體就不知道疼痛，沒有五臟，就不知道生病，多麼快樂啊！』鬼又消失了，又變成一個沒有手腳的人，從一邊推著車輪來到和尚面前。和尚說：『太快樂了！沒有手腳，就不能去拿別人的財物，多麼快樂啊！』鬼說：『和尚你守住一心不動。』鬼就變化成一個端正的男子，頭面貼著和尚的腳說：『道人你持守意念如此堅定，現在道人所學的只是成就的時間不長。』頭面貼著腳恭敬地離開了。

English version (51) Once, after a person died, their spirit still caressed their old bones. A person nearby asked, 'You are already dead, why do you still caress the dry bones?' The spirit said, 'This is my former body. This body did not kill, steal, commit adultery, lie, speak harshly, speak falsely, use flowery language, envy, be angry, or be foolish. After death, I can ascend to heaven, where my wishes will naturally be fulfilled, and happiness will be endless. That is why I cherish it.' (52) Once, there was a monk from a foreign country who was practicing in the mountains. A ghost transformed into a headless person and came before the monk, saying, 'Without a head, there is no suffering from headaches. The eyes are for seeing colors, the ears for hearing sounds, the nose for smelling fragrances, and the mouth for tasting flavors. Without a head, how joyful!' The ghost disappeared again and transformed into a body without a torso, only hands and feet. The monk said, 'Without a body, one does not know pain or itching, without the five organs, one does not know illness, how joyful!' The ghost disappeared again and transformed into a person without hands or feet, coming to the monk by pushing a wheel from one side. The monk said, 'How joyful! Without hands or feet, one cannot take others' belongings, how joyful!' The ghost said, 'Monk, you keep your mind still.' The ghost then transformed into a handsome man, placing his head and face on the monk's feet, saying, 'Monk, your resolve is so firm. What you are learning now will just take a while to achieve.' He then respectfully left with his head and face on the monk's feet.

。

（五三）

昔沙門于山中行道，裡衣解墮地，便左右顧視，徐牽衣衣之。山神出，謂道人：「此間亦無人民，衣墮地，何為匍匐著衣？」沙門言：「山神見我，我亦復自見上日月諸天見我，于義不可身露？無有慚愧，非佛弟子也。」

（五四）

昔有六人為伴，俱墮地獄中，同在一釜中，皆欲說本罪。一人言沙，二人言那，三人言特，四人言涉，五人言姑，六人言陀羅。佛見之笑，目揵連問佛：「何以故笑？」佛言：「有六人為伴，俱墮地獄中，共在一釜中，各欲說本罪，湯沸涌躍不能得再語，各一語便回下。一人言沙者，世間六十億萬歲，在泥犁中為一日，何時當竟？第二人言那者，無有期，亦不知何時當得脫？第三人言特者，咄咄當用治生為？如是不能自制意，奪五家分供養三尊，愚貪無足，今悔何益？四人言涉者，言治生亦不至誠，我財產屬他人，或為得苦痛

現代漢語譯本 （五三） 從前，有個修行人在山中修行，裡衣鬆開掉在地上，他便左右看看，慢慢地把衣服穿好。山神出現，對修行人說：『這裡也沒有人，衣服掉在地上，你為什麼還要慢慢地穿好？』修行人說：『山神看見我，我也能看見天上的日月星辰，從道義上來說，不可以裸露身體。沒有羞愧之心，就不是佛的弟子。』 （五四） 從前有六個人結伴，一起墮入地獄，同在一個鍋里，都想說自己犯的罪。一個人說『沙』，第二個人說『那』，第三個人說『特』，第四個人說『涉』，第五個人說『姑』，第六個人說『陀羅』。佛看見了就笑了，目犍連問佛：『為什麼笑？』佛說：『有六個人結伴，一起墮入地獄，同在一個鍋里，都想說自己犯的罪，湯沸騰翻滾，不能再說第二句話，每人說一句就沉下去了。第一個人說『沙』，意思是說，世間六十億萬歲，在地獄中才算一天，什麼時候才能結束？第二個人說『那』，意思是說，沒有期限，也不知道什麼時候才能脫離地獄？第三個人說『特』，意思是說，唉，唉，當初用這些來謀生幹什麼呢？像這樣不能控制自己的慾望，奪取五家供養三寶的財物，愚蠢貪婪不知滿足，現在後悔有什麼用？第四個人說『涉』，意思是說，我謀生也不誠實，我的財產都歸別人，或許會因此遭受痛苦。』

English version (53) Once, a monk was practicing in the mountains. His inner garment came loose and fell to the ground. He looked around, then slowly put it back on. A mountain spirit appeared and said to the monk, 'There are no people here. Why do you carefully put your garment back on after it fell?' The monk replied, 'The mountain spirit sees me, and I also see the sun, moon, and stars in the sky. It is not right to expose my body. Without shame, one is not a disciple of the Buddha.' (54) Once, six people were companions and fell into hell together. They were in the same cauldron, and each wanted to confess their sins. One said 'sha,' the second said 'na,' the third said 'te,' the fourth said 'she,' the fifth said 'gu,' and the sixth said 'tuo luo.' The Buddha saw this and laughed. Maudgalyayana asked the Buddha, 'Why do you laugh?' The Buddha said, 'There were six companions who fell into hell together. They are in the same cauldron, and each wants to confess their sins. The boiling water is surging, and they cannot say a second word. Each can only say one word before sinking back down. The first person said 'sha,' meaning that sixty billion years in the world is only one day in hell. When will it end? The second person said 'na,' meaning that there is no limit, and they don't know when they will be released from hell. The third person said 'te,' meaning, alas, alas, why did I use these things to make a living? Like this, unable to control my desires, I took the offerings of five families to support the Three Jewels. Foolish greed knows no bounds. What good is regret now? The fourth person said 'she,' meaning that I was not sincere in making a living. My property belongs to others, and perhaps I will suffer because of it.'

。第五人言姑者，誰當保我從地獄中出，便不復犯道禁，得生天人樂者。第六人言陀羅者，是事上頭本不為心計，譬如御車失道入邪道，折車軸，悔無所復及也。」

折羅漢譬喻抄七首

（五五）

昔佛遣舍利弗，西至維衛莊嚴剎土，問訊彼佛三事：「佛身安隱不？說法如常不？受者增進不？」舍利弗即承佛威神往詣彼剎，宣令如是。彼佛報言：「皆悉安隱。」於時彼佛轉阿惟越致輪，為七住菩薩說法，舍利弗聞之，從彼剎還，姿色光明行步勝常。佛告舍利弗：「汝到彼，何故侅步怡悅如是。」舍利弗白佛言：「譬如貧家饑凍之人得大珍寶如須彌山，寧歡喜不？」佛言：「甚善！」舍利弗言：「我到彼剎，得聞彼佛說阿惟越致深奧之事，是以欣踴不能自勝。」佛言：「善哉！如汝所言

現代漢語譯本：第五個人說『姑且』，誰能保證我從地獄中出來，便不再觸犯道義禁令，能夠獲得升入天界的快樂呢？第六個人說『陀羅』，這件事本來就不是用心計劃的，就像駕車偏離正道進入邪路，折斷了車軸，後悔也無濟於事了。 折羅漢譬喻抄七首 （五五） 從前佛陀派遣舍利弗，向西前往維衛莊嚴的剎土，問候那裡的佛三件事：『佛身安康嗎？說法如常嗎？接受教誨的人有進步嗎？』舍利弗立即承蒙佛的威神前往那個剎土，宣達這些問候。那裡的佛回答說：『一切都安好。』當時，那裡的佛正在轉動阿惟越致的法輪，為七住菩薩說法，舍利弗聽了之後，從那個剎土返回，容貌光彩，行走步伐也比平時輕快。佛陀問舍利弗：『你到了那裡，為什麼步伐輕快，如此喜悅？』舍利弗對佛陀說：『譬如貧窮飢寒的人得到像須彌山一樣巨大的珍寶，能不歡喜嗎？』佛陀說：『很好！』舍利弗說：『我到了那個剎土，聽聞那裡的佛講述阿惟越致深奧的道理，因此欣喜雀躍，不能自已。』佛陀說：『好啊！正如你所說。』

English version: The fifth person said, 'For the time being,' who can guarantee that I will be released from hell, and then I will not violate the prohibitions of the Way, and be able to obtain the joy of ascending to the heavens? The sixth person said, 'Dhara,' this matter was not originally planned with intention. It's like driving a carriage and straying from the right path into a wrong one, breaking the axle, and regretting it is of no use. Seven Parables from the 'Folding Arhat' Manuscript (55) Once, the Buddha sent Shariputra westward to the pure land of Vimalakirti, to inquire of that Buddha about three things: 'Is the Buddha's body at peace? Is the Dharma being taught as usual? Are those who receive the teachings progressing?' Shariputra immediately went to that land by the Buddha's divine power and proclaimed these inquiries. That Buddha replied, 'All is well.' At that time, that Buddha was turning the wheel of the Avivechya Dharma, teaching the Bodhisattvas of the seventh stage. Shariputra, having heard this, returned from that land, his appearance radiant and his gait lighter than usual. The Buddha asked Shariputra, 'When you arrived there, why is your gait so light and joyful?' Shariputra said to the Buddha, 'For example, if a poor and hungry person obtained a great treasure like Mount Sumeru, would he not be happy?' The Buddha said, 'Very good!' Shariputra said, 'When I arrived at that land, I heard that Buddha explain the profound principles of Avivechya, and therefore I was overjoyed and could not contain myself.' The Buddha said, 'Good! As you have said.'

。」佛語舍利弗：「譬如長者大迦羅越，純以紫磨金、摩尼珠為寶，內有掃除銅鐵鉛錫棄在於外糞壤之中，有貧匱者喜得持歸，言我大得迦羅越寶，寧是長者珍妙寶非？」答言：「非也。」佛語舍利弗：「汝所聞得，如是貧者，彼佛所說但十住事及在舉中清凈之者，汝所聞者不足言耳。」舍利弗即愁毒，如言我謂得寶，反是鉛錫。舍利弗說是事時，無央數人皆發無上平等度意，無央數人得阿惟顏住也。

（五六）

昔摩訶目揵連，坐于樹下自試道眼，見八千佛剎，意自念言：「如來所見尚不如我。」作師子步行詣佛所。佛告目連：「汝聲聞種，今者何故作師子步？」目連白佛：「我自所見八方面八千佛剎，想佛所視又不如我，故師子步。」佛言：「善哉目連！所見廣大乃爾。」佛告目連：「譬如燈明比方摩尼，相去甚多。」佛言：「我眼所見，十方各如十恒沙剎，一沙為一佛剎，盡見其中所有一切

現代漢語譯本：佛對舍利弗說：『譬如一位富有的長者大迦羅越，他家裡的珍寶都是純紫磨金和摩尼珠，而他家裡面掃除出來的銅鐵鉛錫等廢棄物都扔在外面糞土之中。有個貧窮的人很高興地撿回去，說自己得到了大迦羅越的寶貝，但這能算是長者珍貴的寶貝嗎？』舍利弗回答說：『不算。』佛對舍利弗說：『你所聽聞到的，就像那個貧窮的人一樣，那些佛所說的只是十住的修行事蹟以及在修行過程中清凈的部分，你所聽聞到的還不足以談論。』舍利弗聽後感到憂愁和懊惱，心想：『我以為自己得到了寶貝，結果卻是鉛錫。』舍利弗在說這件事的時候，無數的人都發起了無上平等度化眾生的心意，無數的人證得了阿惟顏的果位。 從前，摩訶目犍連坐在樹下，自己測試他的道眼，看見了八千個佛剎，心裡想：『如來所見的還不如我。』於是他像獅子一樣邁著大步走到佛陀那裡。佛陀問目犍連：『你這個聲聞弟子，今天為什麼像獅子一樣走路？』目犍連告訴佛陀：『我看見了八個方向的八千個佛剎，心想佛陀所見的又不如我，所以才像獅子一樣走路。』佛陀說：『好啊，目犍連！你所見的如此廣大。』佛陀告訴目犍連：『譬如燈光比之摩尼寶珠，相差甚遠。』佛陀說：『我眼睛所見的，十方每一方都像十個恒河沙數那麼多的佛剎，一粒沙就是一個佛剎，我都能完全看見其中的一切。』

English version: The Buddha said to Sariputra, 'It's like a wealthy elder, a great Kalavira, whose treasures are all pure purple gold and Mani pearls. The copper, iron, lead, and tin swept out from his house are discarded in the outer dung heaps. A poor person happily picks them up, saying they have obtained the treasures of the great Kalavira. But are these the elder's precious treasures?' Sariputra replied, 'No.' The Buddha said to Sariputra, 'What you have heard is like that poor person. What those Buddhas speak of are only the matters of the ten abodes and the pure aspects of practice. What you have heard is not enough to discuss.' Sariputra then felt sorrow and distress, thinking, 'I thought I had obtained treasures, but they are just lead and tin.' When Sariputra spoke of this, countless people all generated the intention of supreme, equal salvation, and countless people attained the state of Aviveyan. Once, Maha Maudgalyayana sat under a tree, testing his spiritual eye. He saw eight thousand Buddha lands and thought, 'What the Tathagata sees is not as good as what I see.' He then walked towards the Buddha with a lion's gait. The Buddha asked Maudgalyayana, 'You, a disciple of the Sravaka path, why are you walking with a lion's gait today?' Maudgalyayana told the Buddha, 'I saw eight thousand Buddha lands in eight directions, and I thought that what the Buddha sees is not as good as what I see, so I walked like a lion.' The Buddha said, 'Well done, Maudgalyayana! What you have seen is indeed vast.' The Buddha told Maudgalyayana, 'It's like comparing the light of a lamp to a Mani pearl; the difference is immense.' The Buddha said, 'What my eyes see is like ten Ganges sands of Buddha lands in each of the ten directions, with each grain of sand being a Buddha land. I can see everything within them.'

。有從兜術天來入母腹中者，及有生者，有出家行學道者，有降伏魔者，有釋梵來勸助者，有轉法輪一切說法者，有欲般泥洹者，有已般泥洹燒舍利者，如是等輩不可計數，我持是眼悉已見之。」佛放眉間毫相之光徹照上方，放身中光遍照八隅，放足下光明洞照下方各百千剎，應時十方諸剎六反震動，其大光明無所掛礙。時目揵連，即于佛前，見無央數千恒沙無邊剎，其中所有如佛前說，白佛言：「佛屬所說十恒沙剎，今佛所現乃爾所乎？」佛語目連：「用汝不信故小說耳，今我所現如是之比不可勝計。」摩訶目揵連聞說是事，身即躄地如大山崩，舉聲大哭：「我憶知佛有是功德，今方如此，寧令我身入大泥犁，右脅見者過於百劫不取羅漢。」目連便言：「諸在會者，世尊說我神足第一，尚不足言，所作功德不及知此，何況未有所得者耶？發心所作當志如佛，莫得效我化為敗種

現代漢語譯本 『有從兜率天來到母親腹中的，也有直接出生的，有出家修行學道的，有降伏魔的，有釋提桓因和梵天來勸助的，有轉法輪宣說一切佛法的，有想要進入涅槃的，有已經進入涅槃併火化留下舍利的，像這樣的人數不勝數，我用這天眼都看到了。』佛陀從眉間放出毫光，徹照上方，從身體放出光芒，遍照八方，從足下放出光明，洞照下方各個百千佛剎，當時十方諸佛剎六次震動，那大光明沒有任何阻礙。當時目犍連，就在佛前，看到無數千恒河沙無邊佛剎，其中所有的情況都如佛陀之前所說，就對佛說：『佛陀您所說的十恒河沙佛剎，現在佛陀您所顯現的難道只有這些嗎？』佛陀告訴目犍連：『因為你不相信，所以我才說得少，現在我所顯現的像這樣的數量是無法計算的。』大目犍連聽到這些事，身體就癱倒在地，像大山崩塌一樣，大聲哭泣：『我記得知道佛陀有這樣的功德，現在才這樣，寧願讓我身入大地獄，右脅見到的人超過百劫也不要證得羅漢果。』目犍連就說：『各位在座的，世尊說我神通第一，尚且不足以言說，所作的功德也比不上知道這些，更何況那些沒有證得的人呢？發心修行應當立志像佛陀一樣，不要效仿我，成為敗壞的種子。』

English version 'There are those who come from the Tushita Heaven to enter a mother's womb, and there are those who are born directly; there are those who leave home to practice the Way; there are those who subdue demons; there are those who are encouraged by Shakra and Brahma; there are those who turn the Dharma wheel and preach all the Dharma; there are those who wish to enter Nirvana; and there are those who have already entered Nirvana and whose relics are cremated. Such beings are countless, and I have seen them all with this divine eye.' The Buddha emitted a ray of light from between his eyebrows, illuminating the upper realms; he emitted light from his body, illuminating the eight directions; and he emitted light from beneath his feet, illuminating the lower realms of hundreds of thousands of Buddha-lands. At that time, the ten directions of Buddha-lands shook six times, and the great light was unobstructed. Then Maudgalyayana, in front of the Buddha, saw countless thousands of Ganges sands of boundless Buddha-lands, all of which were as the Buddha had previously described. He said to the Buddha, 'The ten Ganges sands of Buddha-lands that the Buddha spoke of, is what the Buddha is now showing only this much?' The Buddha told Maudgalyayana, 'Because you do not believe, I spoke of it briefly. Now what I am showing is beyond calculation.' When Mahamudgalyayana heard these things, his body collapsed to the ground like a mountain falling, and he cried out loudly, 'I remember knowing that the Buddha has such merit, and only now do I realize it. I would rather let my body enter the great hell, and those who see my right side for more than a hundred kalpas should not attain Arhatship.' Maudgalyayana then said, 'All those present, the World Honored One says that I am first in supernatural powers, yet I am not worthy to speak of it, and my merits are not comparable to knowing this. How much less so for those who have not attained anything? Those who aspire to practice should be determined to be like the Buddha, and not follow my example and become a spoiled seed.'

。」一切會者龍神人民無央數千，皆發無上平等度意，發大道心者即得阿惟越致，已得不退轉者皆悉逮得阿惟顏住也。

（五七）

昔有龍王名曰拔抵，威神廣遠多所感動，志性急憋數為暴虐，多合龍共為非法風雨霹靂，雹殺人民鳥獸蠕動，積無央數。有尊羅漢萬人，自共議言：「若殺一人墮地獄一劫，百償死罪猶故不畢。今者此龍殘害眾生前後不訾，遂爾不休轉恐難度，幸當共往諫止之耳。」時佛知之，贊言：「善哉！汝等出家求無為道，欲救一切危厄之命，度有罪者，大快當爾，是為報恩。」時諸羅漢自相謂言：「不足乃使萬人俱行。」於是一人各各更往，輒被厄害不能自前，還相謂言：「雖獨行不能降化屈折此龍使改為善，當更合會萬人功德，俱時共行即都復往。」龍放風雨雷雹霹靂，萬人驚怖不知所至，逆為所辱頓伏來還

現代漢語譯本：當時，所有聚集的龍神和人民，數量數不清，都發起了無上平等普度眾生的意願，發了大乘道心的人就能夠達到不退轉的境界，已經達到不退轉境界的人都能夠證得阿惟顏住的果位。 現代漢語譯本：過去有一位龍王，名叫拔抵，他的威力和神通廣大，能夠感動許多人。但是他的性情急躁暴烈，經常做出暴虐的行為。他經常和其他的龍一起製造非法的風雨雷電，用冰雹殺死人民、鳥獸和各種蠕動的生物，數量數不清。當時有一萬位尊貴的羅漢，他們在一起商議說：『如果殺死一個人，就要墮入地獄一個劫的時間，即使償還一百次死罪，也仍然不能償還完畢。現在這條龍殘害眾生，前後數量無法計算，這樣下去恐怕難以度化，我們應該一起去勸諫他，讓他停止作惡。』當時佛陀知道這件事後，讚歎說：『太好了！你們出家是爲了追求無為之道，想要救度一切處於危難中的生命，救度那些有罪的人，這真是太好了，這是在報答恩情。』當時，各位羅漢互相說道：『不必讓一萬人一起去。』於是，他們就各自輪流前往，結果都被龍王的厄難所害，無法前進，只好返回。他們互相說道：『雖然單獨前往不能降伏和感化這條龍，使他改惡從善，我們應該再次集合一萬人的功德，一起前往。』龍王放出風雨雷電和冰雹，一萬人驚恐害怕，不知所措，反而被龍王所侮辱，立刻伏地返回。

English version: At that time, all the assembled dragon gods and people, countless in number, all generated the intention of supreme equality to universally save sentient beings. Those who generated the great Bodhi mind would attain the state of Avaivartika (non-retrogression), and those who had already attained non-retrogression would all achieve the state of Aviveyanivasa. English version: In the past, there was a dragon king named Badi, whose power and divine abilities were vast and could move many. However, his temperament was impatient and violent, and he often engaged in tyrannical acts. He frequently colluded with other dragons to create unlawful wind, rain, thunder, and lightning, using hail to kill people, birds, beasts, and all kinds of crawling creatures, in countless numbers. At that time, there were ten thousand venerable Arhats who discussed among themselves, saying, 'If one kills a person, one will fall into hell for a kalpa. Even if one repays the death penalty a hundred times, it still cannot be fully repaid. Now, this dragon is harming sentient beings in countless numbers, and if this continues, it will be difficult to convert him. We should go together to advise him to stop his evil deeds.' When the Buddha learned of this, he praised them, saying, 'Excellent! You have left home to pursue the path of non-action, desiring to save all lives in danger and to save those who are guilty. This is truly wonderful; this is repaying kindness.' At that time, the Arhats said to each other, 'There is no need for ten thousand people to go together.' So, they took turns going individually, but they were all harmed by the dragon king's calamities and could not advance, so they had to return. They said to each other, 'Although going alone cannot subdue and transform this dragon, making him change from evil to good, we should gather the merits of ten thousand people again and go together.' The dragon king released wind, rain, thunder, lightning, and hail, and the ten thousand people were terrified and did not know what to do. Instead, they were humiliated by the dragon king and immediately prostrated and returned.

。阿難白佛：「此龍殘殺乃爾所人及諸畜獸，其罪大多已不可計，今復加雹怖萬羅漢，雨其衣被狀如溺人，其罪深大叵復勝計。」是時佛在耆阇崛山，與萬菩薩萬羅漢俱，往詣異山到龍止所，龍便瞋恚興暴雨漴雷雹霹靂，其放一雹令辟方四十丈，若至地者入地四尺，欲以害佛及菩薩僧。時雹適下，住于空中化成天花，佛放光明廣有所照，諸在山中射獵行者，遭值雲雨窈冥迷惑不識東西，合萬餘人皆尋光來詣佛所住。龍復霹靂，放下大石方四十丈，若石至地者，陷入地中當四十丈，石于佛上與前華合化成華蓋，小龍雹石各方一丈，亦皆如是。前諸羅漢見龍災變，各懷恐怖前依近佛，龍于云間自見雹石化為花蓋，懸于虛空而不下至，復自念言：「我當以身堅自蟠結，令四十丈，欲以投佛及眾僧上。」即時自撲無所能中，遍身毒痛倒地甚久，舉頭開目仰視見佛，「我之所為皆不如意，疑是尊妙無上神人

現代漢語譯本：阿難對佛說：『這條龍殘害殺戮了這麼多人和各種牲畜，它的罪過已經多得無法計算了。現在又降下冰雹恐嚇萬名羅漢，使他們的衣服被雨水淋濕，像落水的人一樣，它的罪過深重，更是無法估量。』當時，佛在耆阇崛山，與一萬名菩薩和一萬名羅漢在一起。他們前往另一座山，到了龍居住的地方。龍便憤怒地掀起暴雨、雷鳴和冰雹霹靂。它放出的一個冰雹，就有一個四十丈見方，如果落到地上，會深入地下四尺，想要以此來傷害佛和菩薩僧眾。當時，冰雹剛要落下，就停在空中，化成了天花。佛放出光明，廣泛照耀，那些在山中打獵行走的人，遭遇雲雨，昏暗迷茫，分不清東西，總共一萬多人，都循著光芒來到佛所在的地方。龍又發出霹靂，放下巨大的石頭，也有四十丈見方，如果石頭落到地上，會陷入地下四十丈。石頭在佛的上方，與之前的花朵合在一起，化成了一個華蓋。小龍放出的冰雹和石頭，各有一丈見方，也都像這樣。之前的羅漢們看到龍的災變，各自心懷恐懼，向前靠近佛。龍在云間，自己看到冰雹和石頭化成了花蓋，懸在空中而不落下，又自己想道：『我應當用身體緊緊盤繞，使之有四十丈，想要以此投向佛和眾僧。』隨即撲向他們，卻什麼也沒能擊中，全身毒痛，倒在地上很久。它抬起頭，睜開眼睛仰視，看到佛，心想：『我所做的一切都不如意，懷疑他是尊貴、奇妙、無上的神人。』 現代漢語譯本：阿難對佛說：『這條龍殘害殺戮了這麼多人和各種牲畜，它的罪過已經多得無法計算了。現在又降下冰雹恐嚇萬名羅漢，使他們的衣服被雨水淋濕，像落水的人一樣，它的罪過深重，更是無法估量。』當時，佛在耆阇崛山，與一萬名菩薩和一萬名羅漢在一起。他們前往另一座山，到了龍居住的地方。龍便憤怒地掀起暴雨、雷鳴和冰雹霹靂。它放出的一個冰雹，就有一個四十丈見方，如果落到地上，會深入地下四尺，想要以此來傷害佛和菩薩僧眾。當時，冰雹剛要落下，就停在空中，化成了天花。佛放出光明，廣泛照耀，那些在山中打獵行走的人，遭遇雲雨，昏暗迷茫，分不清東西，總共一萬多人，都循著光芒來到佛所在的地方。龍又發出霹靂，放下巨大的石頭，也有四十丈見方，如果石頭落到地上，會陷入地下四十丈。石頭在佛的上方，與之前的花朵合在一起，化成了一個華蓋。小龍放出的冰雹和石頭，各有一丈見方，也都像這樣。之前的羅漢們看到龍的災變，各自心懷恐懼，向前靠近佛。龍在云間，自己看到冰雹和石頭化成了花蓋，懸在空中而不落下，又自己想道：『我應當用身體緊緊盤繞，使之有四十丈，想要以此投向佛和眾僧。』隨即撲向他們，卻什麼也沒能擊中，全身毒痛，倒在地上很久。它抬起頭，睜開眼睛仰視，看到佛，心想：『我所做的一切都不如意，懷疑他是尊貴、奇妙、無上的神人。』

English version: Ananda said to the Buddha, 'This dragon has cruelly killed so many people and various animals, its sins are already too numerous to count. Now it has added to its sins by terrifying ten thousand Arhats with hail, and soaking their clothes as if they were drowning. Its sins are profound and beyond measure.' At that time, the Buddha was on Mount Gijjhakuta, with ten thousand Bodhisattvas and ten thousand Arhats. They went to another mountain, to the place where the dragon lived. The dragon became angry and stirred up a storm of rain, thunder, and hail. One hailstone it released was forty fathoms square, and if it had fallen to the ground, it would have sunk four feet into the earth, intending to harm the Buddha and the assembly of Bodhisattvas and monks. At that moment, the hail was about to fall, but it stopped in mid-air and transformed into heavenly flowers. The Buddha emitted light that shone far and wide. Those who were hunting and walking in the mountains, encountering the clouds and rain, became confused and disoriented, unable to distinguish east from west. A total of more than ten thousand people followed the light and came to where the Buddha was staying. The dragon then released thunderbolts and dropped a huge stone, also forty fathoms square. If the stone had fallen to the ground, it would have sunk forty fathoms into the earth. The stone above the Buddha combined with the previous flowers and transformed into a flower canopy. The small dragon's hailstones and stones, each one fathom square, also did the same. The Arhats who had witnessed the dragon's calamities were all filled with fear and moved closer to the Buddha. The dragon, from within the clouds, saw that its hailstones and stones had transformed into flower canopies, suspended in the air without falling. It then thought to itself, 'I should coil my body tightly, making it forty fathoms long, and use it to throw myself at the Buddha and the assembly of monks.' Immediately, it lunged at them, but failed to hit anything. Its whole body was in pain, and it fell to the ground for a long time. It raised its head, opened its eyes, and looked up, seeing the Buddha. It thought, 'Everything I have done has failed. I suspect he is a noble, wondrous, and supreme divine being.' English version: Ananda said to the Buddha, 'This dragon has cruelly killed so many people and various animals, its sins are already too numerous to count. Now it has added to its sins by terrifying ten thousand Arhats with hail, and soaking their clothes as if they were drowning. Its sins are profound and beyond measure.' At that time, the Buddha was on Mount Gijjhakuta, with ten thousand Bodhisattvas and ten thousand Arhats. They went to another mountain, to the place where the dragon lived. The dragon became angry and stirred up a storm of rain, thunder, and hail. One hailstone it released was forty fathoms square, and if it had fallen to the ground, it would have sunk four feet into the earth, intending to harm the Buddha and the assembly of Bodhisattvas and monks. At that moment, the hail was about to fall, but it stopped in mid-air and transformed into heavenly flowers. The Buddha emitted light that shone far and wide. Those who were hunting and walking in the mountains, encountering the clouds and rain, became confused and disoriented, unable to distinguish east from west. A total of more than ten thousand people followed the light and came to where the Buddha was staying. The dragon then released thunderbolts and dropped a huge stone, also forty fathoms square. If the stone had fallen to the ground, it would have sunk forty fathoms into the earth. The stone above the Buddha combined with the previous flowers and transformed into a flower canopy. The small dragon's hailstones and stones, each one fathom square, also did the same. The Arhats who had witnessed the dragon's calamities were all filled with fear and moved closer to the Buddha. The dragon, from within the clouds, saw that its hailstones and stones had transformed into flower canopies, suspended in the air without falling. It then thought to itself, 'I should coil my body tightly, making it forty fathoms long, and use it to throw myself at the Buddha and the assembly of monks.' Immediately, it lunged at them, but failed to hit anything. Its whole body was in pain, and it fell to the ground for a long time. It raised its head, opened its eyes, and looked up, seeing the Buddha. It thought, 'Everything I have done has failed. I suspect he is a noble, wondrous, and supreme divine being.'

。」於是小龍而皆自撲無所動搖，龍王是時即便命盡上生為天，諸餘小龍亦皆並命得作天子，皆悉來下住于佛邊。佛告阿難：「汝知是天所從生不？」對曰：「不及。」佛言：「屬者諸龍興惡意者，汝言罪大不可勝計，自撲在地發一善心，知佛為尊，命盡為天，此者是也。」天聞佛言，及諸天子皆發無上平等度意。是時獵人諸在山中來詣佛者，皆自念言：「此龍之罪尚得解脫，我之所害方之此龍蓋亦無幾。」欲發道意心尚猶豫。佛告阿難：「此萬羅漢欲度諸罪力所不任，若無我者為龍所制，不能度惡還益其罪。欲度一切，當先禪定思惟可度，然後乃行，汝等不能度者，怛薩阿竭能度不度。」是時獵人聞說如是，皆發無上平等度意。天龍人民其在會者，佛為說經，皆得阿惟越致。昔龍王拔抵與釋迦文佛，共為婆羅門，拔抵弟子時有萬人，見釋迦文為人才，猛舍其師事釋迦文，拔抵懷恚罪至為龍

現代漢語譯本：於是小龍們都自己撲向地面，沒有動搖。龍王當時就命終昇天，成為天神。其餘的小龍也都同時命終，成爲了天子，都來到佛陀身邊住下。佛陀告訴阿難：『你知道這些天神是從哪裡來的嗎？』阿難回答說：『不知道。』佛陀說：『剛才那些龍心生惡意的時候，你說它們的罪過大得無法計算。它們自己撲倒在地，發了一個善心，知道佛陀是至尊，命終就成爲了天神，就是這個原因。』天神們聽到佛陀的話，以及那些天子們，都發起了無上平等度化眾生的心願。當時，那些在山中的獵人們來到佛陀這裡，都自己想：『這些龍的罪過尚且能夠得到解脫，我所殺害的動物和這些龍相比，實在算不了什麼。』他們想要發起修道的意願，但心中還在猶豫。佛陀告訴阿難：『這萬名羅漢想要度化眾生的罪業，力量還不夠。如果沒有我，他們就會被龍所控制，不能度化惡人，反而會增加他們的罪過。想要度化一切眾生，應當先禪定思惟，考慮是否可以度化，然後再行動。你們不能度化的，如來能夠度化，能度化和不能度化。』當時，獵人們聽到佛陀這樣說，都發起了無上平等度化眾生的心願。天龍、人民等在法會中的人，佛陀為他們說法，都得到了阿惟越致的果位。過去，龍王拔抵和釋迦文佛，曾經一起做婆羅門，拔抵做老師的時候有上萬名弟子，他們看到釋迦文佛是人才，就捨棄了他們的老師，轉而侍奉釋迦文佛。拔抵心懷怨恨，因此罪過而轉生為龍。 現代漢語譯本：於是小龍們都自己撲向地面，沒有動搖。龍王當時就命終昇天，成為天神。其餘的小龍也都同時命終，成爲了天子，都來到佛陀身邊住下。佛陀告訴阿難：『你知道這些天神是從哪裡來的嗎？』阿難回答說：『不知道。』佛陀說：『剛才那些龍心生惡意的時候，你說它們的罪過大得無法計算。它們自己撲倒在地，發了一個善心，知道佛陀是至尊，命終就成爲了天神，就是這個原因。』天神們聽到佛陀的話，以及那些天子們，都發起了無上平等度化眾生的心願。當時，那些在山中的獵人們來到佛陀這裡，都自己想：『這些龍的罪過尚且能夠得到解脫，我所殺害的動物和這些龍相比，實在算不了什麼。』他們想要發起修道的意願，但心中還在猶豫。佛陀告訴阿難：『這萬名羅漢想要度化眾生的罪業，力量還不夠。如果沒有我，他們就會被龍所控制，不能度化惡人，反而會增加他們的罪過。想要度化一切眾生，應當先禪定思惟，考慮是否可以度化，然後再行動。你們不能度化的，如來能夠度化，能度化和不能度化。』當時，獵人們聽到佛陀這樣說，都發起了無上平等度化眾生的心願。天龍、人民等在法會中的人，佛陀為他們說法，都得到了阿惟越致的果位。過去，龍王拔抵和釋迦文佛，曾經一起做婆羅門，拔抵做老師的時候有上萬名弟子，他們看到釋迦文佛是人才，就捨棄了他們的老師，轉而侍奉釋迦文佛。拔抵心懷怨恨，因此罪過而轉生為龍。

English version: Then the small dragons all threw themselves down without wavering. The Dragon King at that time immediately died and was reborn in heaven as a god. The other small dragons also died at the same time and became heavenly princes, all coming down to dwell near the Buddha. The Buddha said to Ananda, 'Do you know where these gods came from?' Ananda replied, 'I do not.' The Buddha said, 'When those dragons harbored evil intentions, you said their sins were too great to be calculated. They threw themselves to the ground and generated a good thought, knowing the Buddha was supreme. When they died, they became gods. This is the reason.' The gods, upon hearing the Buddha's words, and the heavenly princes, all generated the intention of supreme and equal deliverance. At that time, the hunters in the mountains came to the Buddha, all thinking to themselves, 'If the sins of these dragons can be liberated, then the animals I have killed are insignificant compared to these dragons.' They wanted to generate the intention to follow the path, but their hearts were still hesitant. The Buddha said to Ananda, 'These ten thousand Arhats want to deliver beings from their sins, but their power is not sufficient. If it were not for me, they would be controlled by the dragons, unable to deliver the wicked, and would instead increase their sins. If you want to deliver all beings, you should first meditate and contemplate whether they can be delivered, and then act. What you cannot deliver, the Tathagata can deliver, both those who can be delivered and those who cannot.' At that time, the hunters, upon hearing these words, all generated the intention of supreme and equal deliverance. The gods, dragons, people, and others in the assembly, the Buddha preached the Dharma to them, and they all attained the state of Avaivartika. In the past, the Dragon King Badhi and Shakyamuni Buddha were once Brahmins together. When Badhi was a teacher, he had ten thousand disciples. Seeing that Shakyamuni Buddha was talented, they abandoned their teacher and served Shakyamuni Buddha instead. Badhi harbored resentment, and because of this sin, he was reborn as a dragon. English version: Then the small dragons all threw themselves down without wavering. The Dragon King at that time immediately died and was reborn in heaven as a god. The other small dragons also died at the same time and became heavenly princes, all coming down to dwell near the Buddha. The Buddha said to Ananda, 'Do you know where these gods came from?' Ananda replied, 'I do not.' The Buddha said, 'When those dragons harbored evil intentions, you said their sins were too great to be calculated. They threw themselves to the ground and generated a good thought, knowing the Buddha was supreme. When they died, they became gods. This is the reason.' The gods, upon hearing the Buddha's words, and the heavenly princes, all generated the intention of supreme and equal deliverance. At that time, the hunters in the mountains came to the Buddha, all thinking to themselves, 'If the sins of these dragons can be liberated, then the animals I have killed are insignificant compared to these dragons.' They wanted to generate the intention to follow the path, but their hearts were still hesitant. The Buddha said to Ananda, 'These ten thousand Arhats want to deliver beings from their sins, but their power is not sufficient. If it were not for me, they would be controlled by the dragons, unable to deliver the wicked, and would instead increase their sins. If you want to deliver all beings, you should first meditate and contemplate whether they can be delivered, and then act. What you cannot deliver, the Tathagata can deliver, both those who can be delivered and those who cannot.' At that time, the hunters, upon hearing these words, all generated the intention of supreme and equal deliverance. The gods, dragons, people, and others in the assembly, the Buddha preached the Dharma to them, and they all attained the state of Avaivartika. In the past, the Dragon King Badhi and Shakyamuni Buddha were once Brahmins together. When Badhi was a teacher, he had ten thousand disciples. Seeing that Shakyamuni Buddha was talented, they abandoned their teacher and served Shakyamuni Buddha instead. Badhi harbored resentment, and because of this sin, he was reborn as a dragon.

。佛德既成多度一切，弟子萬人皆得羅漢，龍惡遂盛廣欲為害，萬人愍傷故欲往度。曾為師故四道雖足猶受其辱，若為菩薩，龍欲加惡終不敢也。

（五八）

昔有一國人民熾盛，男女大小廣為諸惡，性行剛憋兇暴難化。佛將弟子到其鄰國，五百羅漢心自貢高，摩訶目揵連前白佛言：「我欲詣彼度諸人民。」佛即聽之。往說經道，言當爲善，若為眾諸惡其罪難測。覆一國人皆共撾罵不從其教，於是復還。舍利弗謂目揵連：「欲教諸人當以智慧如更見毀。」舍利弗白佛：「我欲詣彼勸度人民。」佛復聽往。為說經戒，復不從用而被唾辱。摩訶迦葉及尊弟子，合五百人以次遍往，不能度之咸見輕毀。阿難白佛：「彼國人惡不受善教多所折辱，辱一羅漢其罪不訾，況乃違戾爾所人教，當獲重罪虛空不容。」佛言：「此罪雖為深重，菩薩視之靜為無罪。」佛遣文殊師利，往度脫之

現代漢語譯本：佛陀成就了無數的功德，弟子中有一萬人皆證得羅漢果位。此時，龍的邪惡勢力日益強大，廣泛地想要作惡危害眾生。一萬名弟子憐憫眾生，想要前去度化他們。因為曾經是老師的緣故，即使四道都已圓滿，仍然會受到侮辱。如果以菩薩的身份前往，龍想要加害，最終也不敢這樣做。 從前有一個國家，人民非常興盛，男女老少廣泛地做各種惡事，性格剛強暴躁，難以教化。佛陀帶領弟子來到這個國家的鄰國，五百羅漢心中自視甚高，摩訶目犍連上前稟告佛陀說：『我想要去那個國家度化那些人民。』佛陀就允許了他。他前去宣講經道，勸導人們應當行善，如果作惡，罪過難以估量。結果，整個國家的人都一起毆打辱罵他，不聽從他的教誨，於是他又回來了。舍利弗對目犍連說：『想要教化那些人，應當用智慧，像你這樣只會更加被毀辱。』舍利弗稟告佛陀說：『我想要去勸導度化那些人民。』佛陀又允許了他。他為他們宣講經戒，他們仍然不聽從，反而被唾罵侮辱。摩訶迦葉以及其他尊貴的弟子，總共五百人依次前去，都不能度化他們，反而都遭到輕視和侮辱。阿難稟告佛陀說：『那個國家的人作惡多端，不接受善的教誨，多有折辱。侮辱一位羅漢，罪過就難以估量，更何況違背了這麼多人的教誨，應當會遭受嚴重的罪報，連虛空都無法容納。』佛陀說：『這種罪過雖然深重，菩薩看待它卻如同沒有罪過一樣。』佛陀派遣文殊師利菩薩，前去度化他們。

English version: The Buddha had accomplished countless merits, and ten thousand of his disciples had all attained the Arhatship. At this time, the evil power of the dragons grew stronger and widely sought to do evil and harm sentient beings. The ten thousand disciples, out of compassion, wanted to go and convert them. Because they had been teachers, even though the four paths were complete, they would still be insulted. If they went as Bodhisattvas, the dragons, wanting to harm them, would ultimately not dare to do so. Once, there was a country where the people were very prosperous. Men, women, and children widely engaged in various evil deeds. Their nature was stubborn and violent, making them difficult to convert. The Buddha led his disciples to a neighboring country. Five hundred Arhats were arrogant in their hearts. Maha Maudgalyayana stepped forward and reported to the Buddha, 'I want to go to that country to convert those people.' The Buddha then allowed him. He went to preach the scriptures and the Way, advising people to do good. If they did evil, the sins would be immeasurable. As a result, the entire country's people together beat and cursed him, not listening to his teachings. So, he returned. Shariputra said to Maudgalyayana, 'If you want to teach those people, you should use wisdom. Like this, you will only be more humiliated.' Shariputra reported to the Buddha, 'I want to go and persuade and convert those people.' The Buddha again allowed him. He preached the scriptures and precepts to them, but they still did not listen, and instead, he was spat upon and insulted. Maha Kasyapa and other venerable disciples, a total of five hundred people, went one after another, but they could not convert them. Instead, they were all looked down upon and insulted. Ananda reported to the Buddha, 'The people of that country are evil and do not accept good teachings. They are very insulting. Insulting one Arhat is a sin that is immeasurable, let alone disobeying the teachings of so many people. They should suffer severe retribution, which even the void cannot contain.' The Buddha said, 'Although this sin is profound, a Bodhisattva views it as if there is no sin.' The Buddha sent Manjushri Bodhisattva to go and convert them.

。即到其國，都讚歎言：「賢者所為何乃快耶？」詣其王所皆面稱譽，各令大小人人聞知，言某勇健、某復仁孝、某有膽慧，隨其所在應意嘆譽，皆歡喜不能自勝，言：「此大人所說神妙，知我志操，何一快善。」眾人各持金寶香花，散菩薩上，咸持好疊錦綵衣服、甘脆美味飲食肴膳，供奉菩薩，皆發無上平等度意。文殊師利謂人民曰：「汝供養我，不如與我師，我師名佛，可往共供之，福倍無量。」一切甚悅，隨文殊師利往詣佛所，佛為說經，應時即得阿惟越致，三千國土為大震動，山林樹木皆贊言𡂠：「文殊師利善度如是。」佛告阿難：「深大之罪今為所在？」五百羅漢躄地淚出：「菩薩威神所化如是，何況如來可複稱說耶？我為敗種無益一切也。」

（五九）

昔佛坐樹下時，佛為無央數人說法，中有得須陀洹，有斯陀含，有阿那含，有得羅漢者，如是之等不可計數

現代漢語譯本 他們一到那個國家，都讚歎說：『賢者所做的事情為何如此令人愉快？』他們到國王那裡，都當面稱讚他，讓所有大小人物都知道，說某人勇敢健壯，某人又仁慈孝順，某人有膽識智慧，根據他們各自的情況，都稱讚他們，大家都歡喜得不能自已，說：『這位大人所說的話真是神奇，瞭解我們的志向和操守，沒有哪一樣不令人感到快樂和美好。』眾人各自拿著金銀珠寶、香花，散在菩薩身上，都拿著上好的絲綢錦緞衣服、甘甜爽口的美味佳餚，供奉菩薩，都發起了無上平等度化眾生的心意。文殊師利對人民說：『你們供養我，不如供養我的老師，我的老師名叫佛，可以一起去供養他，福報會加倍無量。』大家都非常高興，跟隨文殊師利前往佛所在的地方，佛為他們說法，他們立刻就得到了阿惟越致（不退轉的果位），三千國土都發生了大震動，山林樹木都讚歎說：『文殊師利善於度化眾生到如此地步。』佛告訴阿難：『深重的罪業現在在哪裡呢？』五百羅漢都癱倒在地，流著眼淚說：『菩薩的威神所教化是如此，更何況如來，又怎麼能用言語來稱說呢？我們真是敗壞的種子，對一切都沒有益處啊。』

從前佛陀坐在樹下時，佛陀為無數人說法，其中有得須陀洹果位的，有得斯陀含果位的，有得阿那含果位的，有得羅漢果位的，像這樣的人數不勝數。

English version Upon arriving in that country, they all exclaimed, 'Why is what the wise one does so delightful?' They went to the king and praised him to his face, making it known to all, great and small, saying that so-and-so was brave and strong, so-and-so was kind and filial, and so-and-so was courageous and wise. According to their individual circumstances, they praised them all, and everyone was overjoyed, saying, 'What this great one says is truly miraculous, understanding our aspirations and conduct. There is nothing that does not bring joy and goodness.' The people each took gold, jewels, fragrant flowers, and scattered them upon the Bodhisattva. They all brought fine silk brocade clothes, sweet and delicious food and delicacies to offer to the Bodhisattva, and they all developed the supreme intention of equal liberation for all beings. Manjushri said to the people, 'Your offering to me is not as good as offering to my teacher. My teacher is named Buddha. You can go together to make offerings to him, and the blessings will be immeasurable.' Everyone was very pleased and followed Manjushri to where the Buddha was. The Buddha preached the Dharma to them, and they immediately attained Aviveyachita (the state of non-retrogression). Three thousand lands shook greatly, and the mountains and forests all praised, saying, 'Manjushri is so skilled at liberating beings.' The Buddha said to Ananda, 'Where is the deep and great sin now?' The five hundred Arhats fell to the ground, weeping, saying, 'The Bodhisattva's majestic power of transformation is such, how much more so is the Tathagata, how can it be described? We are truly ruined seeds, of no benefit to anyone.'

In the past, when the Buddha was sitting under a tree, the Buddha preached the Dharma to countless people. Among them, some attained the Srotaapanna fruit, some attained the Sakrdagamin fruit, some attained the Anagamin fruit, and some attained the Arhat fruit. The number of such people was countless.

。時佛面色無有精光，狀類如愁，阿難深知佛意，長跪白佛：「禮侍佛八年，未曾見佛尊顏無有光明如今日也。有何變應令佛如此？今日誰有失大行者？誰有為惡墮地獄者？誰有離遠本際者耶？」佛告阿難：「譬如商客多持珍寶及數千萬遠行求利，道逢盜賊亡失財寶，其身裸住無以自活，寧愁憂不？」阿難白佛：「其愁甚劇。」佛告阿難：「我從無數劫來，勤苦為道，欲救度一切人民皆令得佛，我今已為自得作佛，而無一人作功德者，是以不樂身色為變。」阿難白佛：「今佛弟子有得羅漢，已過去者今現在住及當來者，不可計數，有得阿那含、斯陀含、須陀洹，亦爾叵計，云何無因功德度者？」佛告阿難：「譬老公嫗生十數女，當能典家成門戶不？」阿難言：「不能也。」佛言：「雖有羅漢無央數千因我法生，猶非我子，會亦不能坐佛樹下故。譬如生女雖為眾多，行嫁適人公嫗孤獨，我亦如是

現代漢語譯本：當時，佛陀的臉色沒有光澤，看起來像是在憂愁。阿難深知佛陀的心意，長跪稟告佛陀：『我侍奉佛陀八年，從未見過佛陀的尊容像今天這樣沒有光彩。發生了什麼變故讓佛陀如此？今天是誰失去了大修行？是誰作惡墮入地獄？是誰遠離了本來的境界呢？』佛陀告訴阿難：『譬如一個商人帶著許多珍寶和數千萬的錢財遠行求利，在路上遇到盜賊，失去了財寶，自身赤裸，無法自活，難道不憂愁嗎？』阿難稟告佛陀：『那憂愁非常嚴重。』佛陀告訴阿難：『我從無數劫以來，勤苦修行，想要救度一切人民都讓他們成佛。我現在已經自己成就了佛，卻沒有一個人修行功德，因此不高興，臉色也變了。』阿難稟告佛陀：『現在佛陀的弟子中有證得羅漢果位的，已經過去的、現在住世的以及將來的，不可計數；有證得阿那含、斯陀含、須陀洹果位的，也同樣不可計數。怎麼能說沒有因功德而得度的人呢？』佛陀告訴阿難：『譬如一個老翁老嫗生了十幾個女兒，她們能主持家務，成就門戶嗎？』阿難說：『不能。』佛陀說：『雖然有無數的羅漢因我的佛法而生，但他們還不是我的兒子，最終也不能坐在菩提樹下。譬如生了許多女兒，出嫁后，老翁老嫗就孤獨了，我也是這樣。』 現代漢語譯本：當時，佛陀的面色沒有光彩，看起來像在憂愁。阿難深知佛陀的心意，長跪稟告佛陀：『我侍奉佛陀八年，從未見過佛陀的尊容像今天這樣沒有光彩。發生了什麼變故讓佛陀如此？今天是誰失去了大修行？是誰作惡墮入地獄？是誰遠離了本來的境界呢？』佛陀告訴阿難：『比如一個商人帶著許多珍寶和數千萬的錢財遠行求利，在路上遇到盜賊，失去了財寶，自身赤裸，無法自活，難道不憂愁嗎？』阿難稟告佛陀：『那憂愁非常嚴重。』佛陀告訴阿難：『我從無數劫以來，勤苦修行，想要救度一切人民都讓他們成佛。我現在已經自己成就了佛，卻沒有一個人修行功德，因此不高興，臉色也變了。』阿難稟告佛陀：『現在佛陀的弟子中有證得羅漢果位的，已經過去的、現在住世的以及將來的，不可計數；有證得阿那含、斯陀含、須陀洹果位的，也同樣不可計數。怎麼能說沒有因功德而得度的人呢？』佛陀告訴阿難：『比如一個老翁老嫗生了十幾個女兒，她們能主持家務，成就門戶嗎？』阿難說：『不能。』佛陀說：『雖然有無數的羅漢因我的佛法而生，但他們還不是我的兒子，最終也不能坐在菩提樹下。比如生了許多女兒，出嫁后，老翁老嫗就孤獨了，我也是這樣。』

English version: At that time, the Buddha's face was without radiance, appearing as if in sorrow. Ananda, deeply understanding the Buddha's intention, knelt and said to the Buddha, 'I have served the Buddha for eight years, and I have never seen the Buddha's countenance without light as it is today. What change has caused the Buddha to be like this? Who today has lost great practice? Who has committed evil and fallen into hell? Who has strayed far from their original state?' The Buddha told Ananda, 'It is like a merchant carrying many treasures and tens of millions of coins, traveling far to seek profit. On the road, he encounters thieves and loses his wealth, his body naked and unable to support himself. Would he not be worried?' Ananda replied to the Buddha, 'His worry would be very great.' The Buddha told Ananda, 'From countless eons, I have diligently practiced the Way, desiring to save all people and enable them to become Buddhas. Now I have attained Buddhahood myself, but there is not one person who has performed meritorious deeds. Therefore, I am not happy, and my complexion has changed.' Ananda replied to the Buddha, 'Now, among the Buddha's disciples, there are those who have attained Arhatship, those who have passed away, those who are living now, and those who will come in the future, countless in number. There are also those who have attained Anagami, Sakadagami, and Srotapanna, also immeasurable. How can it be said that there are none who have been saved through meritorious deeds?' The Buddha told Ananda, 'It is like an old man and woman who have given birth to a dozen daughters. Can they manage the household and establish the family?' Ananda said, 'They cannot.' The Buddha said, 'Although there are countless Arhats born from my Dharma, they are still not my sons, and ultimately they cannot sit under the Bodhi tree. It is like having many daughters, who, after marrying, leave the old man and woman alone. I am also like this.' English version: At that time, the Buddha's face lacked its usual radiance, appearing sorrowful. Ananda, deeply aware of the Buddha's thoughts, knelt and addressed the Buddha: 'I have attended to the Buddha for eight years, and never have I seen the Buddha's countenance without such light as it is today. What change has caused the Buddha to be like this? Who today has lost their great practice? Who has committed evil and fallen into hell? Who has strayed far from their original state?' The Buddha replied to Ananda: 'Imagine a merchant carrying many treasures and tens of millions of coins, traveling far to seek profit. On the road, he encounters thieves and loses his wealth, leaving him naked and unable to support himself. Would he not be deeply worried?' Ananda replied to the Buddha: 'His worry would be very great.' The Buddha then said to Ananda: 'From countless eons, I have diligently practiced the Way, desiring to save all people and enable them to become Buddhas. Now I have attained Buddhahood myself, but there is not one person who has performed meritorious deeds. Therefore, I am unhappy, and my complexion has changed.' Ananda replied to the Buddha: 'Now, among the Buddha's disciples, there are those who have attained Arhatship, those who have passed away, those who are living now, and those who will come in the future, countless in number. There are also those who have attained Anagami, Sakadagami, and Srotapanna, also immeasurable. How can it be said that there are none who have been saved through meritorious deeds?' The Buddha replied to Ananda: 'Imagine an old man and woman who have given birth to a dozen daughters. Can they manage the household and establish the family?' Ananda said: 'They cannot.' The Buddha said: 'Although there are countless Arhats born from my Dharma, they are still not my sons, and ultimately they cannot sit under the Bodhi tree. It is like having many daughters, who, after marrying, leave the old man and woman alone. I am also like this.'

。」時佛涕泣墮三渧淚，三千世界為大震動，無央數天龍神人民皆發無上平等度意，應時佛面端正悅好，無數光明千億萬變，十方徹照倍異於常，其見光者無不蒙度。阿難白佛：「何以重光神變妙好乃如是？」佛告阿難：「如老公嫗祠天禱地求索子姓，晚得生男，豎立門戶，豈不歡喜而自勞賀？今諸一切發摩訶衍意，是以踴躍，佛種不絕故也。」佛遣須摩提菩薩上國六十億恒沙數剎，令詣彼國取師子座眾飲食具，如伸臂頃還來到此，嚴莊師子高廣之座，請諸一切無不會者，其發無上平等度意者，皆坐自然師子千葉金蓮華上座。有於七寶交露帳中及於七寶樹下坐者，豎諸幢幡七寶為柄，天錦為幡天繒為花蓋。佛應時令大千國土變為浴池，七寶蓮華滿其中生

現代漢語譯本：這時，佛陀流下了三滴眼淚，三千世界因此劇烈震動，無數的天龍、神和人民都發起了無上平等的救度之心。隨即，佛陀的面容變得端正喜悅，散發出無數光明，千變萬化，照亮十方世界，比平時更加殊勝，凡是見到這光芒的人無不得到救度。阿難問佛：『為何佛陀的光芒和神變如此美妙殊勝？』佛告訴阿難：『就像老翁老嫗祭祀天地祈求子嗣，晚年得子，光耀門楣，豈不歡喜而自相慶賀？如今，一切眾生都發起了大乘之心，因此歡欣鼓舞，佛種得以延續不斷。』佛陀派遣須摩提菩薩前往上方國土六十億恒河沙數的世界，讓他到那些世界取來獅子座和各種飲食器具。須摩提菩薩如同伸臂一般，瞬間就返回到這裡，佈置好莊嚴高廣的獅子座，邀請所有發起了無上平等救度之心的人前來，他們都自然地坐在獅子千葉金蓮花座上。有的坐在七寶交織的露帳中，有的坐在七寶樹下，豎立著以七寶為柄的幢幡，以天錦為幡，以天繒為花蓋。佛陀隨即令大千國土變為浴池，其中長滿了七寶蓮花。 現代漢語譯本：這時，佛陀流下了三滴眼淚，三千大千世界為之震動，無數的天龍、神和人民都發起了無上平等救度眾生的心願。這時，佛陀的面容變得端正喜悅，散發出無數光明，千變萬化，照亮十方世界，比平時更加殊勝，凡是見到這光芒的人無不得到救度。阿難問佛：『為何佛陀的光芒和神變如此美妙殊勝？』佛告訴阿難：『就像老夫婦祭祀天地祈求子嗣，晚年得子，光耀門楣，豈不歡喜而自相慶賀？如今，一切眾生都發起了大乘之心，因此歡欣鼓舞，佛種得以延續不斷。』佛陀派遣須摩提菩薩前往上方國土六十億恒河沙數的世界，讓他到那些世界取來獅子座和各種飲食器具。須摩提菩薩如同伸臂一般，瞬間就返回到這裡，佈置好莊嚴高廣的獅子座，邀請所有發起了無上平等救度之心的人前來，他們都自然地坐在獅子千葉金蓮花座上。有的坐在七寶交織的露帳中，有的坐在七寶樹下，豎立著以七寶為柄的幢幡，以天錦為幡，以天繒為花蓋。佛陀隨即令大千國土變為浴池，其中長滿了七寶蓮花。

English version: Then, the Buddha shed three tears, and the three thousand worlds trembled greatly. Countless dragons, gods, and people all developed the intention of supreme and equal salvation. Immediately, the Buddha's face became upright and joyful, emitting countless lights, changing in myriad ways, illuminating the ten directions, and being more extraordinary than usual. Those who saw the light were all saved. Ananda asked the Buddha, 'Why is the Buddha's light and divine transformation so wonderful and extraordinary?' The Buddha told Ananda, 'It is like an old couple who worship heaven and earth, praying for offspring. When they have a son in their old age, it brings glory to their family. How can they not be happy and congratulate themselves? Now, all beings have developed the intention of Mahayana, and therefore they are joyful, and the Buddha's seed is not cut off.' The Buddha sent Bodhisattva Sumati to the upper lands of sixty billion Ganges sands of worlds, ordering him to bring back lion thrones and various food utensils. Bodhisattva Sumati returned here in an instant, as quickly as stretching out an arm, and arranged the solemn and high lion thrones, inviting all those who had developed the intention of supreme and equal salvation. They all naturally sat on the lion's thousand-petal golden lotus seats. Some sat in the seven-jeweled interwoven tents, and some sat under the seven-jeweled trees, with banners erected with seven jewels as handles, heavenly brocade as banners, and heavenly silk as flower canopies. The Buddha then transformed the great thousand lands into bathing pools, filled with seven-jeweled lotuses. English version: At that time, the Buddha wept, shedding three tears, and the three thousand great thousand worlds shook. Countless dragons, gods, and people all developed the aspiration for supreme and equal salvation. Then, the Buddha's face became upright and joyful, emitting countless lights, changing in myriad ways, illuminating the ten directions, and being more extraordinary than usual. All who saw this light were saved. Ananda asked the Buddha, 'Why are the Buddha's light and divine transformations so wonderful and extraordinary?' The Buddha told Ananda, 'It is like an old couple who worship heaven and earth, praying for offspring. When they have a son in their old age, it brings glory to their family. How can they not be happy and congratulate themselves? Now, all beings have developed the aspiration for Mahayana, and therefore they are joyful, and the Buddha's seed is not cut off.' The Buddha sent Bodhisattva Sumati to the upper lands of sixty billion Ganges sands of worlds, ordering him to bring back lion thrones and various food utensils. Bodhisattva Sumati returned here in an instant, as quickly as stretching out an arm, and arranged the solemn and high lion thrones, inviting all those who had developed the aspiration for supreme and equal salvation. They all naturally sat on the lion's thousand-petal golden lotus seats. Some sat in the seven-jeweled interwoven tents, and some sat under the seven-jeweled trees, with banners erected with seven jewels as handles, heavenly brocade as banners, and heavenly silk as flower canopies. The Buddha then transformed the great thousand lands into bathing pools, filled with seven-jeweled lotuses.

。佛自變身現作菩薩，或復現形如釋梵四天王者，廣為大檀供養一切，萬味飯食其香廣聞十方一切，其聞食香皆發無上平等度意，香香遍身從毛孔出，展轉復聞毛孔之香者，亦發無上平等度意。十方無涯坻剎為大震動，剎剎諸佛各遣左右尊菩薩來賀，釋迦文用一切，人民多發菩薩之心故也。中有持紫磨金蓮花來者，有持摩尼寶蓮花來者，有將明月珠蓮花來者，各各持雜尊寶蓮花共散佛上。佛之威神皆令所散合成花蓋，覆遍十方無央數剎，花蓋光明亦照諸剎，幽冥之處恒為明，泥犁、薜荔、禽獸六畜，皆發大意咸欲求佛，佛為一切會者說經，不可計菩薩皆得阿惟顏住，復不可計天人得無所從生法忍，復不可計龍神人民得阿惟越致，復一切菩薩和薩皆發無上平等度意。

（六〇）

昔有一人年少貧苦，行詣他國得一甘果，香美且大世所希有，輒愛惜之不敢䬽嘗，心念父母欲以果與，即持果歸還耶離

現代漢語譯本 佛陀自身變化顯現為菩薩，或者又顯現為如同釋提桓因、梵天、四大天王的樣子，廣泛地為大眾提供盛大的佈施供養，各種美味的飯食香氣廣佈十方世界，凡是聞到飯食香氣的人都發起無上平等普度眾生的心意，香氣遍佈全身從毛孔散發出來，輾轉又聞到毛孔散發出的香氣的人，也發起無上平等普度眾生的心意。十方無邊無際的佛土都發生大震動，每個佛土的諸佛都派遣左右的尊貴菩薩前來祝賀，這是因為釋迦牟尼佛用一切（功德），人民大多發起了菩薩之心。其中有拿著紫磨金蓮花來的，有拿著摩尼寶蓮花來的，有拿著明月珠蓮花來的，各自拿著各種珍貴的寶蓮花一起散在佛的身上。佛的威神力使得所有散落的花合成一個花蓋，覆蓋遍佈十方無量無數的佛土，花蓋的光明也照耀著各個佛土，幽暗的地方恒常光明，地獄、餓鬼、禽獸六畜，都發起大心都想求佛，佛為所有集會的人說法，不可計數的菩薩都得到阿惟顏住的果位，又不可計數的諸天和人得到無所從生法忍，又不可計數的龍神和人民得到阿惟越致的果位，所有菩薩和薩埵都發起無上平等普度眾生的心意。

從前有一個人，年少貧苦，前往其他國家得到一個甘甜的果子，香美而且巨大，世間罕見，他非常愛惜這個果子，不敢輕易品嚐，心裡想著父母，想把果子給他們，就拿著果子回家了。

English version The Buddha transformed himself, appearing as a Bodhisattva, or manifesting as figures like Śakra, Brahmā, or the Four Heavenly Kings, extensively providing great offerings to all. The fragrance of various delicious meals spread throughout the ten directions, and all who smelled the fragrance of the food developed the intention of supreme, equal salvation. The fragrance permeated their bodies, emanating from their pores, and those who in turn smelled the fragrance from the pores also developed the intention of supreme, equal salvation. The boundless Buddha lands in the ten directions greatly trembled, and the Buddhas in each land sent their honored Bodhisattvas to offer congratulations. This was because Śākyamuni Buddha, through all his merits, caused many people to develop the Bodhi mind. Among them were those who came holding purple gold lotus flowers, those who came holding mani-jewel lotus flowers, and those who came holding bright moon pearl lotus flowers. Each held various precious lotus flowers and scattered them upon the Buddha. The Buddha's divine power caused all the scattered flowers to combine into a flower canopy, covering countless Buddha lands in the ten directions. The light of the flower canopy also illuminated all the lands, making dark places constantly bright. Hell beings, pretas, birds, beasts, and livestock all developed great minds and desired to seek Buddhahood. The Buddha preached the Dharma to all those assembled, and countless Bodhisattvas attained the stage of Avaivartika, countless gods and humans attained the Dharma-acceptance of non-origination, and countless dragons, gods, and people attained the stage of Avinivartanīya. All Bodhisattvas and Sattvas developed the intention of supreme, equal salvation.

Once, there was a young man who was poor. He traveled to another country and obtained a sweet fruit, fragrant, delicious, and large, which was rare in the world. He cherished it greatly and did not dare to taste it. Thinking of his parents, he wanted to give the fruit to them, so he took the fruit and returned home.

。時佛入城與諸菩薩大弟子，俱詣長者家就檀越請。佛適過去，人未至家，手持果投在佛處。從少及長未曾聞佛見佛足跡，相輪如蓋光色眾變亦無缺減，便住足邊視之無厭，心自僥倖亡悲亡喜。「地之行跡猶尚乃爾，況此人身誠非世有，度是行人必當來還，我當掇置父母之分，待此人至以果上之。」佛未周旋，人坐跡旁悲思淚出，道路行者來問此人：「為持果坐此悲耶？」答言：「守此無極尊跡，待留神人冀其當還，欲以此果自歸上之，遲見光顏未得如願，自鄙薄祐是故悲耳。」行路問者聚觀如雲，豈怪此人謂之狂癡，詎知行者還在，何斯欲待之乎？佛到檀越長者家坐，眾僧澡訖以次坐定，長者大小手下飯具，眾味遍設皆悉備足。佛遙達嚫，道中守跡持果延竦欲上佛者。於是食訖，檀越自念：「世尊達嚫屬不見及

現代漢語譯本：當時，佛陀進入城中，與各位菩薩和大弟子一同前往長者家，接受檀越的邀請。佛陀剛走過去，人們還沒到家，就手持水果投向佛陀所在的地方。他們從小到大從未聽說過佛陀，也未見過佛陀的足跡，足跡上的相輪如同傘蓋，光彩變幻，沒有絲毫缺損。他們便停留在足跡旁邊，看著它，百看不厭，心中暗自慶幸，既不悲傷也不喜悅。「地上的足跡尚且如此，何況這個人身，確實不是世俗之人。我料定這個人一定會回來，我應當承擔起父母的責任，等這個人回來，把水果獻給他。」佛陀還沒走遠，人們就坐在足跡旁邊，悲傷地流著眼淚。路上的行人過來問這個人：「你為什麼拿著水果坐在這裡悲傷呢？」他回答說：「我守著這無比尊貴的足跡，等待神人回來，想把這水果獻給他。我遲遲見不到他的光輝容顏，未能如願，自慚福薄，所以悲傷。」路上的行人聚攏觀看，如同雲彩一般，他們都覺得這個人瘋了，哪裡知道這個人還在等待。他為什麼要這樣等待呢？佛陀到了檀越長者家坐下，眾僧洗漱完畢，依次坐好。長者和家人準備好飯菜，各種美味佳餚都已備齊。佛陀遙遙地接受了供養，就是那個在路上守著足跡，拿著水果，伸長脖子想要獻給佛陀的人。於是，用完餐后，檀越自己想到：「世尊接受供養，卻沒看到那個在路上守著足跡的人。」 現代漢語譯本：佛陀進入城中，與諸菩薩大弟子一同前往長者家接受供養。佛陀剛走過，人們還未到家，就拿著水果投向佛陀所在之處。他們從小到大從未聽聞佛陀，也未見過佛陀的足跡，足跡上的相輪如同傘蓋，光彩變幻，沒有絲毫缺損。他們便停留在足跡旁，看著它，百看不厭，心中暗自慶幸，既不悲傷也不喜悅。「地上的足跡尚且如此，何況這個人身，確實不是世俗之人。我料定這個人一定會回來，我應當承擔起父母的責任，等這個人回來，把水果獻給他。」佛陀還沒走遠，人們就坐在足跡旁，悲傷地流著眼淚。路上的行人過來問這個人：「你為什麼拿著水果坐在這裡悲傷呢？」他回答說：「我守著這無比尊貴的足跡，等待神人回來，想把這水果獻給他。我遲遲見不到他的光輝容顏，未能如願，自慚福薄，所以悲傷。」路上的行人聚攏觀看，如同雲彩一般，他們都覺得這個人瘋了，哪裡知道這個人還在等待。他為什麼要這樣等待呢？佛陀到了檀越長者家坐下，眾僧洗漱完畢，依次坐好。長者和家人準備好飯菜，各種美味佳餚都已備齊。佛陀遙遙地接受了供養，就是那個在路上守著足跡，拿著水果，伸長脖子想要獻給佛陀的人。於是，用完餐后，檀越自己想到：「世尊接受供養，卻沒看到那個在路上守著足跡的人。」

English version: At that time, the Buddha entered the city with all the Bodhisattvas and great disciples, and they went to the elder's house to accept the invitation of the benefactor. The Buddha had just passed by, and the people had not yet reached home, so they held fruit in their hands and threw it towards where the Buddha was. From childhood to adulthood, they had never heard of the Buddha, nor had they seen the Buddha's footprints. The wheel marks on the footprints were like canopies, with changing colors and no defects. They stopped beside the footprints, looking at them without getting tired, and secretly rejoicing in their hearts, neither sad nor happy. 'The traces on the ground are already like this, let alone this human body, it is indeed not of this world. I reckon this person will definitely come back, and I should take on the responsibility of parents, waiting for this person to come back and offer the fruit to him.' The Buddha had not gone far, and the people sat beside the footprints, weeping sadly. The passersby came and asked this person: 'Why are you sitting here sadly holding fruit?' He replied: 'I am guarding these infinitely noble footprints, waiting for the divine person to return, wanting to offer this fruit to him. I have not seen his glorious face for a long time, and have not fulfilled my wish, ashamed of my meager blessings, therefore I am sad.' The passersby gathered to watch, like clouds, and they all thought this person was crazy. How could they know that this person was still waiting? Why was he waiting like this? The Buddha arrived at the benefactor elder's house and sat down. The monks washed up and sat down in order. The elder and his family prepared the food, and all kinds of delicacies were ready. The Buddha remotely accepted the offering, which was from the person who was guarding the footprints on the road, holding the fruit, and craning his neck to offer it to the Buddha. Then, after the meal, the benefactor thought to himself: 'The World Honored One accepted the offering, but did not see the person who was guarding the footprints on the road.' English version: At that time, the Buddha entered the city with all the Bodhisattvas and great disciples, and they went to the elder's house to accept the offering. The Buddha had just passed by, and the people had not yet reached home, so they held fruit in their hands and threw it towards where the Buddha was. From childhood to adulthood, they had never heard of the Buddha, nor had they seen the Buddha's footprints. The wheel marks on the footprints were like canopies, with changing colors and no defects. They stopped beside the footprints, looking at them without getting tired, and secretly rejoicing in their hearts, neither sad nor happy. 'The traces on the ground are already like this, let alone this human body, it is indeed not of this world. I reckon this person will definitely come back, and I should take on the responsibility of parents, waiting for this person to come back and offer the fruit to him.' The Buddha had not gone far, and the people sat beside the footprints, weeping sadly. The passersby came and asked this person: 'Why are you sitting here sadly holding fruit?' He replied: 'I am guarding these infinitely noble footprints, waiting for the divine person to return, wanting to offer this fruit to him. I have not seen his glorious face for a long time, and have not fulfilled my wish, ashamed of my meager blessings, therefore I am sad.' The passersby gathered to watch, like clouds, and they all thought this person was crazy. How could they know that this person was still waiting? Why was he waiting like this? The Buddha arrived at the benefactor elder's house and sat down. The monks washed up and sat down in order. The elder and his family prepared the food, and all kinds of delicacies were ready. The Buddha remotely accepted the offering, which was from the person who was guarding the footprints on the road, holding the fruit, and craning his neck to offer it to the Buddha. Then, after the meal, the benefactor thought to himself: 'The World Honored One accepted the offering, but did not see the person who was guarding the footprints on the road.'

。」即遙祝願外持果者，將以所供有不可乎？佛告阿難：「長者供具福往耳，所為雖廣意有所冀，心懷四懼志在滅度。外有年少，手持甘果一心無他，守我足跡慈悲待我，思欲上果，用一切故發大道意。是以在坐並遙達嚫。」長者念言：「是人果施而無異饌，佛嘆其德甚為高妙。我雖豪富所設為豐，計意輕重福為不如，愿侍隨佛往見此人。」佛便起坐到守跡人所，菩薩弟子長者居士並餘眾輩，應時皆從。彼持果者遙見佛往，身相眾好光逾日月，即前迎佛稽首作禮，因以此果長跪上佛，即發無上平等度意。佛放光明徹照無極，三千世界為大震動，十方諸佛及諸菩薩應時皆現，如鏡中像不以遠近無不見者。佛為受其果，轉施諸佛等，令一果周遍無極，十方諸佛及諸菩薩，各從袈裟伸金光手放千億炎。其一炎端各各自然有寶蓮花珠交露帳師子之座，上有坐佛及諸菩薩，皆持寶缽受得此果，各持一果神變達嚫

現代漢語譯本：『那麼，遠處祝願並拿著水果的人，他們所供奉的難道不被認可嗎？』佛告訴阿難：『長者的供奉是爲了積累福報，雖然他所做的很廣泛，但他的意圖有所期望，心中懷有四種恐懼，志向在於滅度。而外面有個年輕人，手裡拿著甘甜的水果，一心沒有其他想法，守候著我的足跡，慈悲地等待著我，想著要得到更高的果位，爲了所有一切而發起了大道之心。因此，在座的人和遠處的人都得到了佈施。』長者心想：『這個人只是供奉水果而沒有其他食物，佛卻讚歎他的德行如此高妙。我雖然富有，所準備的食物也很豐盛，但論及心意輕重，我的福報不如他。我願意跟隨佛陀去見這個人。』佛便起身前往守候者的所在地，菩薩弟子、長者居士以及其他眾人，都立即跟隨。那個拿著水果的人遠遠地看見佛陀走來，佛陀的相貌莊嚴美好，光芒勝過日月，他立刻上前迎接佛陀，叩頭作禮，然後長跪著將水果獻給佛陀，隨即發起了無上平等度化眾生的心願。佛陀放出光明，照徹無邊無際，三千世界都為之震動，十方諸佛和菩薩都立即顯現，如同鏡中的影像，無論遠近都能看見。佛陀接受了他的水果，並將其轉施給諸佛等，使一個水果遍佈無邊無際，十方諸佛和菩薩，各自從袈裟中伸出金光的手，放出千億火焰。每個火焰的末端都自然出現寶蓮花，珠光交錯的帳幔和獅子座，上面坐著佛陀和菩薩，他們都拿著寶缽接受了這個水果，各自拿著一個水果，以神通變化進行佈施。 現代漢語譯本：'那麼，遠處祝願並拿著水果的人，他們所供奉的難道不被認可嗎？'佛告訴阿難：'長者的供奉是爲了積累福報，雖然他所做的很廣泛，但他的意圖有所期望，心中懷有四種恐懼，志向在於滅度。而外面有個年輕人，手裡拿著甘甜的水果，一心沒有其他想法，守候著我的足跡，慈悲地等待著我，想著要得到更高的果位，爲了所有一切而發起了大道之心。因此，在座的人和遠處的人都得到了佈施。'長者心想：'這個人只是供奉水果而沒有其他食物，佛卻讚歎他的德行如此高妙。我雖然富有，所準備的食物也很豐盛，但論及心意輕重，我的福報不如他。我願意跟隨佛陀去見這個人。'佛便起身前往守候者的所在地，菩薩弟子、長者居士以及其他眾人，都立即跟隨。那個拿著水果的人遠遠地看見佛陀走來，佛陀的相貌莊嚴美好，光芒勝過日月，他立刻上前迎接佛陀，叩頭作禮，然後長跪著將水果獻給佛陀，隨即發起了無上平等度化眾生的心願。佛陀放出光明，照徹無邊無際，三千世界都為之震動，十方諸佛和菩薩都立即顯現，如同鏡中的影像，無論遠近都能看見。佛陀接受了他的水果，並將其轉施給諸佛等，使一個水果遍佈無邊無際，十方諸佛和菩薩，各自從袈裟中伸出金光的手，放出千億火焰。每個火焰的末端都自然出現寶蓮花，珠光交錯的帳幔和獅子座，上面坐著佛陀和菩薩，他們都拿著寶缽接受了這個水果，各自拿著一個水果，以神通變化進行佈施。

English version: 'So, those who wish from afar and hold fruit, will their offerings not be accepted?' The Buddha told Ananda, 'The elder's offerings are for accumulating merit. Although what he does is extensive, his intention is with expectation, his heart harbors four fears, and his aspiration is for extinction. But there is a young man outside, holding sweet fruit, with no other thought in his mind, waiting at my footsteps, compassionately waiting for me, thinking of attaining a higher fruit, and for the sake of all, he has generated the mind of the Great Path. Therefore, those present and those far away all receive alms.' The elder thought, 'This person only offered fruit and no other food, yet the Buddha praises his virtue as so sublime. Although I am wealthy and have prepared abundant food, in terms of the weight of intention, my merit is not as good as his. I wish to follow the Buddha to see this person.' The Buddha then rose and went to the place where the waiter was, and the Bodhisattva disciples, elders, laymen, and other people all followed immediately. The fruit holder saw the Buddha coming from afar, the Buddha's appearance was majestic and beautiful, his light surpassing the sun and moon. He immediately went forward to greet the Buddha, bowed in reverence, and then knelt to offer the fruit to the Buddha, and immediately generated the aspiration for supreme and equal salvation of all beings. The Buddha emitted light that illuminated the boundless, and the three thousand worlds shook greatly. The Buddhas and Bodhisattvas of the ten directions all appeared immediately, like images in a mirror, visible no matter how far or near. The Buddha accepted his fruit and distributed it to all the Buddhas, making one fruit pervade the boundless. The Buddhas and Bodhisattvas of the ten directions each extended golden hands from their robes, emitting billions of flames. At the end of each flame, there naturally appeared a jeweled lotus flower, a pearl-interlaced canopy, and a lion seat, upon which sat Buddhas and Bodhisattvas, all holding jeweled bowls to receive this fruit, and each holding a fruit, they performed alms through divine transformation. English version: 'So, those who wish from afar and hold fruit, will their offerings not be accepted?' The Buddha told Ananda, 'The elder's offerings are for accumulating merit. Although what he does is extensive, his intention is with expectation, his heart harbors four fears, and his aspiration is for extinction. But there is a young man outside, holding sweet fruit, with no other thought in his mind, waiting at my footsteps, compassionately waiting for me, thinking of attaining a higher fruit, and for the sake of all, he has generated the mind of the Great Path. Therefore, those present and those far away all receive alms.' The elder thought, 'This person only offered fruit and no other food, yet the Buddha praises his virtue as so sublime. Although I am wealthy and have prepared abundant food, in terms of the weight of intention, my merit is not as good as his. I wish to follow the Buddha to see this person.' The Buddha then rose and went to the place where the waiter was, and the Bodhisattva disciples, elders, laymen, and other people all followed immediately. The fruit holder saw the Buddha coming from afar, the Buddha's appearance was majestic and beautiful, his light surpassing the sun and moon. He immediately went forward to greet the Buddha, bowed in reverence, and then knelt to offer the fruit to the Buddha, and immediately generated the aspiration for supreme and equal salvation of all beings. The Buddha emitted light that illuminated the boundless, and the three thousand worlds shook greatly. The Buddhas and Bodhisattvas of the ten directions all appeared immediately, like images in a mirror, visible no matter how far or near. The Buddha accepted his fruit and distributed it to all the Buddhas, making one fruit pervade the boundless. The Buddhas and Bodhisattvas of the ten directions each extended golden hands from their robes, emitting billions of flames. At the end of each flame, there naturally appeared a jeweled lotus flower, a pearl-interlaced canopy, and a lion seat, upon which sat Buddhas and Bodhisattvas, all holding jeweled bowls to receive this fruit, and each holding a fruit, they performed alms through divine transformation.

。釋迦文佛亦復如是，於此世界照耀十方，虛空神天一切充滿，八維上下無空缺處，皆助歡喜贊善稱歎，三界諸菩薩皆得應蒙。時上果者得不起忍，佛授其決：「后當作佛，號果尊王無上正覺，所有國土如阿彌陀剎。應聞世尊所別國土，自然清凈得阿惟顏。長者居士向道跡者無數，千人不退轉地大度，其德如是也。」

（六一）

昔佛往到第二忉利天上，為母說經。時有一天壽命垂盡，有七事為應：一者項中光滅，二者頭上傅飾華萎，三者面色變，四者衣上有塵，五者腋下汗出，六者身形瘦，七者離本坐。即自思惟：「壽終之後當棄天座七寶殿館浴池園果自然飲食眾伎女樂，更當下生於拘夷那竭國疥癩母豬腹中作子。」甚豫愁憂，不知當作何等方便得免此罪？有天語言：「今佛在此為母說經，佛為三世一切之救，唯佛能脫卿之罪耳

現代漢語譯本：釋迦牟尼佛也是這樣，在這個世界照耀十方，虛空中的神和天人充滿各處，八方上下沒有空缺的地方，都幫助歡喜讚美稱歎，三界所有的菩薩都得到感應和蒙受恩澤。當時，上果位的菩薩得到了不起的忍耐，佛為他們授記：『將來會成佛，號為果尊王無上正覺，所有的國土都像阿彌陀佛的剎土一樣。』應該聽聞世尊所特別開示的國土，自然清凈，得到阿惟顏。長者、居士等向道修行的人無數，千人不會退轉到低階境界，他們的德行就是這樣。 現代漢語譯本：過去，佛曾經到第二忉利天，為母親說法。當時，有一個天人的壽命將盡，出現了七種衰敗的跡象：一是脖子上的光芒消失，二是頭上的裝飾花朵枯萎，三是臉色改變，四是衣服上沾染灰塵，五是腋下出汗，六是身體消瘦，七是離開原來的座位。他自己思量：『壽命終結之後，將要捨棄天上的寶座、七寶殿堂、浴池、園林、自然食物和各種歌舞伎樂，更要下生到拘夷那竭國一隻患有疥癩的母豬腹中做兒子。』他非常憂愁，不知道該用什麼方法才能免除這種罪過？這時，有天人告訴他：『現在佛在這裡為母親說法，佛是三世一切眾生的救星，只有佛才能解脫你的罪過。』

English version: Shakyamuni Buddha is also like this, illuminating the ten directions in this world. The gods and heavenly beings in the void are everywhere, and there is no empty space in the eight directions, up and down. They all help with joy, praise, and admiration. All the Bodhisattvas in the three realms receive responses and blessings. At that time, the Bodhisattvas of the highest attainment gained the patience of non-arising. The Buddha prophesied to them: 'In the future, you will become Buddhas, named the Supreme King of Fruit, the Unsurpassed Perfect Enlightenment, and all your lands will be like the Pure Land of Amitabha.' You should hear about the special lands revealed by the World Honored One, which are naturally pure and attain the Aviveyan. There are countless elders, lay practitioners, and those who aspire to the path, and thousands will not regress to lower realms. Their virtues are like this. English version: In the past, the Buddha once went to the second Trayastrimsa Heaven to preach the Dharma to his mother. At that time, a deva was about to reach the end of his lifespan, and seven signs of decay appeared: first, the light around his neck disappeared; second, the decorative flowers on his head withered; third, his complexion changed; fourth, dust appeared on his clothes; fifth, sweat came out from his armpits; sixth, his body became thin; and seventh, he left his original seat. He thought to himself: 'After my life ends, I will have to abandon my heavenly throne, the seven-jeweled palaces, bathing pools, gardens, natural food, and various music and dances. Moreover, I will be reborn as a son in the womb of a mangy sow in the country of Kushinagar.' He was very worried and did not know what method he could use to avoid this sin. At this time, a deva told him: 'Now the Buddha is here preaching the Dharma to his mother. The Buddha is the savior of all beings in the three worlds, and only the Buddha can liberate you from your sin.'

。」即到佛所稽首作禮，未及發問，佛告天子：「一切萬物皆歸無常，汝素所知，何為憂愁？」天白佛言：「雖知天福不可得久，恨離此座當爲疥癩母豬作豚，以是為毒，趣受他身，不敢為恐也。」佛言：「欲離豚身，當三自歸，言南無佛、南無法、南無比丘僧，歸命佛、歸命法、歸命比丘僧，如是日三。」天從佛教晨夜自歸，卻後七日天即壽盡，來下生於維耶離國，作長者子，在母胞胎日三自歸，始生墮地亦跪自歸。其母娩娠又無惡露，母旁侍婢怖而棄走，母亦深怪，兒墮地語，謂之熒惑，意欲殺之，退自念言：「我少子怪，若殺此兒父必罪我。徐白長者，殺之不晚。」母即收兒，往白長者言：「產生一男，甫初墮地長跪叉手自歸三尊，闔門怪之謂為熒惑。」父言：「止止！此兒非凡，人生在世行年百歲，或八九十，每尚不曉自歸三尊，況兒墮地能稱南無佛？好養視之，慎無輕慢

現代漢語譯本：他立刻來到佛陀面前，叩首行禮。還沒來得及發問，佛陀就對天子說：『一切萬物都歸於無常，這是你早就知道的，為何還如此憂愁呢？』天子對佛陀說：『我雖然知道天上的福報不能長久，但令我感到遺憾的是，離開這個座位后，我將要變成一隻長滿疥瘡的母豬所生的小豬。我把這看作是劇毒，即將要承受其他身體，並非是害怕。』佛陀說：『想要脫離豬身，應當進行三自歸依，唸誦「南無佛、南無法、南無比丘僧」，歸命佛、歸命法、歸命比丘僧，像這樣每天三次。』天子聽從佛陀的教誨，早晚都進行自歸依。七天後，天子的壽命就到了盡頭，他轉生到維耶離國，成為一位長者的兒子。在母親的胎中，他每天進行三次自歸依。剛出生落地時，他也跪著進行自歸依。他的母親生產時沒有惡露，母親身旁的侍女害怕地跑開了，母親也感到非常奇怪。孩子落地后就說話，人們認為他是妖異，想要殺了他。母親退後一步，自己想道：『我的小兒子很奇怪，如果殺了他，父親一定會責怪我。不如先告訴長者，殺他也不晚。』母親就抱起孩子，去告訴長者說：『我生了一個男孩，剛落地就長跪合掌，自歸依三尊，全家都覺得奇怪，認為他是妖異。』父親說：『住口！這個孩子不是凡人。人生在世，活到一百歲，或者八九十歲，都未必懂得自歸依三尊，何況這個孩子剛落地就能稱念「南無佛」？好好養育他，千萬不要輕慢。』

English version: He immediately went to the Buddha, bowed his head and paid his respects. Before he could ask a question, the Buddha said to the celestial being, 'All things are subject to impermanence, which you already know. Why are you so worried?' The celestial being said to the Buddha, 'Although I know that the blessings of heaven cannot last forever, what I regret is that after leaving this seat, I will become a piglet born from a mangy sow. I see this as a poison, about to take on another body, not out of fear.' The Buddha said, 'If you want to escape the body of a pig, you should take the Three Refuges, reciting 'Namo Buddha, Namo Dharma, Namo Sangha,' taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha, like this three times a day.' The celestial being followed the Buddha's teachings, taking refuge morning and night. Seven days later, the celestial being's life came to an end, and he was reborn in the country of Vaisali, becoming the son of an elder. In his mother's womb, he took the Three Refuges three times a day. When he was born, he also knelt and took the Three Refuges. His mother had no lochia after giving birth, and the maidservant beside her ran away in fear. The mother also felt very strange. The child spoke as soon as he was born, and people thought he was a demon and wanted to kill him. The mother stepped back and thought to herself, 'My little son is strange. If I kill him, my husband will surely blame me. It's better to tell the elder first, and killing him won't be too late.' The mother then picked up the child and went to tell the elder, 'I gave birth to a boy, who knelt and clasped his hands in reverence to the Three Jewels as soon as he was born. The whole family finds it strange and thinks he is a demon.' The father said, 'Stop! This child is no ordinary person. People live in this world for a hundred years, or eighty or ninety years, and they may not even know how to take the Three Refuges, let alone this child who can recite 'Namo Buddha' as soon as he is born? Raise him well, and do not be disrespectful.'

。」兒遂長大，年向七歲，與其輩類于道邊戲，時佛弟子舍利弗、摩訶目揵連適過兒旁，兒前禮足言：「和南舍利弗、摩訶目揵連。」舍利弗、摩訶目揵連驚怪小兒能禮比丘。兒言：「道人不識我耶？佛于天上為母說經，我時為天當下作豬，從佛之教自歸得人。」比丘即禪亦尋知之，即為咒愿言：「咨梨祇。」兒語目連及舍利弗：「愿以我聲，因請世尊、諸菩薩僧並及仁等。」目連、舍利弗然受其言，兒便還歸白父母言：「屬者遊戲見佛二弟子過，即因請佛及四輩飯，愿辦其甘脆。」父母愛之從其所言，異其年幼開發大意，又奇所作操識宿命，為極珍妙盡世名味，求具精細過逾兒意。佛及眾僧各以功德，作神足來到兒舍飯。父母小大供養畢訖行香澡水，如法皆了，佛為說經，父母及兒內外親屬，應時皆得阿惟越致

現代漢語譯本：兒子漸漸長大，年齡將近七歲時，和同伴們在路邊玩耍。當時佛的弟子舍利弗、摩訶目犍連正好經過孩子旁邊，孩子上前行禮說：『頂禮舍利弗、摩訶目犍連。』舍利弗、摩訶目犍連驚訝于這個小孩竟然能向比丘行禮。孩子說：『道士不認識我嗎？佛在天上為母親講經時，我當時在天上作為豬下凡，因為佛的教誨才得以轉生為人。』比丘們立刻用禪定觀察，也很快知道了這件事，於是為他祝福說：『咨梨祇。』孩子對目犍連和舍利弗說：『希望用我的聲音，邀請世尊、各位菩薩僧以及你們。』目犍連、舍利弗答應了他的請求。孩子便回家告訴父母說：『剛才玩耍時見到佛的兩位弟子經過，就邀請了佛和四眾弟子來吃飯，希望準備好美味佳餚。』父母疼愛他，就聽從了他的話。他們驚異於他年紀幼小卻能有如此大的見識，又驚奇於他能記得前世的經歷。他們準備了極其珍貴的、世上所有的美味，力求精細，超過了孩子的期望。佛和眾僧各自運用神通，來到孩子家中吃飯。父母和家人大小都供養完畢，行香、洗手，一切都如法進行。佛為他們講經，父母和孩子以及內外親屬，當時都得到了阿惟越致（不退轉的果位）。 現代漢語譯本：兒子逐漸長大，快到七歲時，他和同伴在路邊玩耍。當時，佛陀的弟子舍利弗和摩訶目犍連正好路過孩子身邊，孩子上前行禮說：『頂禮舍利弗和摩訶目犍連。』舍利弗和摩訶目犍連驚訝于這個小孩竟然能向比丘行禮。孩子說：『道人難道不認識我嗎？佛陀在天上為母親說法時，我當時在天上作為豬下凡，因為佛陀的教誨才得以轉生為人。』比丘們立刻用禪定觀察，也很快知道了這件事，於是為他祝福說：『咨梨祇。』孩子對目犍連和舍利弗說：『希望用我的聲音，邀請世尊、各位菩薩僧以及你們。』目犍連和舍利弗答應了他的請求。孩子便回家告訴父母說：『剛才玩耍時見到佛陀的兩位弟子經過，就邀請了佛陀和四眾弟子來吃飯，希望準備好美味佳餚。』父母疼愛他，就聽從了他的話。他們驚異於他年紀幼小卻能有如此大的見識，又驚奇於他能記得前世的經歷。他們準備了極其珍貴的、世上所有的美味，力求精細，超過了孩子的期望。佛陀和眾僧各自運用神通，來到孩子家中吃飯。父母和家人大小都供養完畢，行香、洗手，一切都如法進行。佛陀為他們講經，父母和孩子以及內外親屬，當時都得到了阿惟越致（不退轉的果位）。

English version: The son grew up, and when he was about seven years old, he played with his peers by the roadside. At that time, the Buddha's disciples, Shariputra and Mahamoggallana, happened to pass by the child. The child stepped forward, bowed, and said, 'Homage to Shariputra and Mahamoggallana.' Shariputra and Mahamoggallana were surprised that a small child could bow to a bhikkhu. The child said, 'Do the ascetics not recognize me? When the Buddha was preaching to his mother in heaven, I was a pig descending from heaven. It was through the Buddha's teachings that I was reborn as a human.' The bhikkhus immediately entered meditation and quickly understood the matter. They then blessed him, saying, 'Ziliqi.' The child said to Moggallana and Shariputra, 'I wish to use my voice to invite the World Honored One, all the Bodhisattva Sangha, and you all.' Moggallana and Shariputra agreed to his request. The child then returned home and told his parents, 'Earlier, while playing, I saw two of the Buddha's disciples pass by, and I invited the Buddha and the fourfold assembly to a meal. I wish to prepare delicious food.' His parents loved him and followed his words. They were amazed that he was so young yet had such great understanding, and they were also amazed that he remembered his past life. They prepared the most precious and delicious foods in the world, striving for perfection, exceeding the child's expectations. The Buddha and the Sangha each used their supernatural powers to come to the child's house for the meal. The parents and family, young and old, completed the offerings, performed incense and water ablutions, and everything was done according to the Dharma. The Buddha preached the Dharma to them, and the parents, the child, and their inner and outer relatives all attained Aviveyach (the state of non-retrogression) at that time. English version: The son gradually grew up, and when he was almost seven years old, he played with his companions by the roadside. At that time, the Buddha's disciples, Shariputra and Mahamoggallana, happened to pass by the child. The child stepped forward, bowed, and said, 'Homage to Shariputra and Mahamoggallana.' Shariputra and Mahamoggallana were surprised that a small child could bow to a bhikkhu. The child said, 'Do the ascetics not recognize me? When the Buddha was preaching to his mother in heaven, I was a pig descending from heaven. It was through the Buddha's teachings that I was reborn as a human.' The bhikkhus immediately entered meditation and quickly understood the matter. They then blessed him, saying, 'Ziliqi.' The child said to Moggallana and Shariputra, 'I wish to use my voice to invite the World Honored One, all the Bodhisattva Sangha, and you all.' Moggallana and Shariputra agreed to his request. The child then returned home and told his parents, 'Earlier, while playing, I saw two of the Buddha's disciples pass by, and I invited the Buddha and the fourfold assembly to a meal. I wish to prepare delicious food.' His parents loved him and followed his words. They were amazed that he was so young yet had such great understanding, and they were also amazed that he remembered his past life. They prepared the most precious and delicious foods in the world, striving for perfection, exceeding the child's expectations. The Buddha and the Sangha each used their supernatural powers to come to the child's house for the meal. The parents and family, young and old, completed the offerings, performed incense and water ablutions, and everything was done according to the Dharma. The Buddha preached the Dharma to them, and the parents, the child, and their inner and outer relatives all attained Aviveyach (the state of non-retrogression) at that time.

。自歸之福所度如是，況乃終年修道教乎？

自己歸順所獲得的福報尚且如此，更何況是終年修習道教呢？

The blessings obtained from one's own submission are already like this, how much more so for those who cultivate Taoism throughout the year?