T04n0207_雜譬喻經

大正藏第 04 冊 No. 0207 雜譬喻經

No. 207

◎雜譬喻經

比丘道略集

雀離寺師將沙彌下喻　聖王生九百九十九子喻　兄弟二人共為沙門喻　伎兒作種種伎喻　比丘被擯喻　目連與弟子下耆阇崛山喻　喜根喻　木師畫師喻　大迦葉婦因緣喻　兄好禪弟好多聞喻　羅云珠喻　龍昇天喻　于僧凈地大行喻　與貴人蹋唾喻　佛與弟子入舍衛乞食喻　醫師治王病喻　惡雨喻　阿修羅因緣喻　王子入山喻　鹿林喻　尸利求多喻　從婆羅門乞食喻　田舍人喻　咒龍喻　石當道喻　蛇頭尾共諍喻　捕鳥師喻　五百力士為沙門喻　三堅要喻　賣酪自存喻　五百賈客入海求寶喻　劫盡燒因緣喻　貴人為比丘尼因緣喻　草木皆可為藥喻　屠兒喻　王好佈施喻　龍藏水喻　聖王得輪因緣喻　梵王長壽喻

（一）

昔雀離寺，有一長老比丘得羅漢道，將一沙彌時復來下入城遊觀，衣缽大重，令沙彌擔隨從其後。沙彌道中便作是念：「人生世間無不受苦，欲免此苦當與何等道？」作是思惟：「佛常讚歎菩薩為勝，我今當發菩薩心。」適作是念，其師即以知他心通照其所念，語沙彌言：「持衣缽來。」沙彌持衣缽授與其師，師語沙彌：「汝在前行

現代漢語譯本 《雜譬喻經》

比丘道略輯

雀離寺師以沙彌為喻，聖王生九百九十九子為喻，兄弟二人同爲沙門為喻，伎人表演各種技藝為喻，比丘被驅逐為喻，目連與弟子下耆阇崛山為喻，喜根為喻，木匠和畫師為喻，大迦葉妻子的因緣為喻，哥哥好禪定弟弟好博聞為喻，羅云珠為喻，龍昇天為喻，在僧眾清凈之地大行方便為喻，與貴人踐踏唾液為喻，佛與弟子入舍衛城乞食為喻，醫生治療國王的疾病為喻，惡劣的雨為喻，阿修羅的因緣為喻，王子入山為喻，鹿林為喻，尸利求多為喻，從婆羅門乞食為喻，田舍人為喻，用咒語控制龍為喻，石頭擋路為喻，蛇頭和尾巴互相爭鬥為喻，捕鳥人為喻，五百力士出家為沙門為喻，三個堅固的要點為喻，賣酪自給自足為喻，五百商人入海求寶為喻，劫末火災的因緣為喻，貴人為比丘尼的因緣為喻，草木皆可為藥為喻，屠夫為喻，國王喜好佈施為喻，龍藏水為喻，聖王獲得輪寶的因緣為喻，梵王長壽為喻。

（一）

過去，雀離寺有一位長老比丘證得羅漢道，帶著一位沙彌，時常下山入城遊覽。他們的衣缽很重，讓沙彌揹著跟隨在後面。沙彌在路上心想：『人生在世，沒有不受苦的，想要免除這些痛苦，應當修習什麼道呢？』他這樣思索著：『佛陀常常讚歎菩薩最為殊勝，我今天應當發菩薩心。』剛產生這個念頭，他的師父就以他心通照見了他的想法，對沙彌說：『把衣缽拿來。』沙彌把衣缽遞給他的師父，師父對沙彌說：『你走在前面。』

English version The Miscellaneous Parables Sutra

Compiled by Bhiksu Daolue

Parable of the Shami of Que Li Temple, Parable of the Holy King Having Nine Hundred Ninety-Nine Sons, Parable of Two Brothers Becoming Shramanas Together, Parable of a Performer Performing Various Skills, Parable of a Bhiksu Being Expelled, Parable of Maudgalyayana and His Disciples Descending from Mount Gridhrakuta, Parable of the Root of Joy, Parable of the Carpenter and the Painter, Parable of the Cause of Mahakasyapa's Wife, Parable of the Elder Brother Who Favors Meditation and the Younger Brother Who Favors Learning, Parable of the Jewel of Rahula, Parable of the Dragon Ascending to Heaven, Parable of Great Practice in the Pure Land of the Sangha, Parable of Stepping on the Saliva of a Noble, Parable of the Buddha and His Disciples Entering Shravasti to Beg for Food, Parable of the Physician Treating the King's Illness, Parable of the Evil Rain, Parable of the Cause of the Asuras, Parable of the Prince Entering the Mountains, Parable of the Deer Forest, Parable of Srikuta, Parable of Begging for Food from the Brahmins, Parable of the Farmer, Parable of Controlling the Dragon with a Mantra, Parable of the Stone Blocking the Road, Parable of the Snake's Head and Tail Fighting Each Other, Parable of the Bird Catcher, Parable of Five Hundred Strong Men Becoming Shramanas, Parable of the Three Firm Essentials, Parable of Selling Cheese for a Living, Parable of Five Hundred Merchants Entering the Sea to Seek Treasure, Parable of the Cause of the End-of-Kalpa Fire, Parable of the Noblewoman Becoming a Bhiksuni, Parable of All Plants and Trees Being Usable as Medicine, Parable of the Butcher, Parable of the King Who Favors Giving, Parable of the Dragon Storing Water, Parable of the Cause of the Holy King Obtaining the Wheel Jewel, Parable of the Long Life of Brahma.

(1)

In the past, there was an elder Bhiksu at Que Li Temple who attained the Arhat path. He would often take a Shami with him to go down the mountain and visit the city. Their robes and bowls were very heavy, so he had the Shami carry them and follow behind. On the way, the Shami thought: 'People in this world cannot avoid suffering. To escape this suffering, what path should one cultivate?' He pondered: 'The Buddha often praises the Bodhisattva as the most excellent. Today, I should generate the Bodhi mind.' As soon as he had this thought, his master, through his power of knowing others' minds, saw his thought and said to the Shami: 'Bring the robes and bowls here.' The Shami handed the robes and bowls to his master, and the master said to the Shami: 'You go ahead.'

。」沙彌適在前行，復作是念：「菩薩之道甚大勤苦，求頭與頭求眼與眼，此事極難非我所辦，不如早取羅漢疾得離苦。」師復知其所念，語沙彌言：「汝擔衣缽還從我后。」如是三反，沙彌怪愕不知何意。前至所止處，叉手白師請問其意。其師答曰：「汝于菩薩道三進故，我亦三反推汝在前；汝心三退故推汝在後。所以爾者，發菩薩心，其功德勝滿三千世界成就羅漢故也。」

（二）

昔有轉輪聖王，先生九百九十九子，皆悉成大端正殊好，聰明黠慧兼有身力，或有具二十八相者，或具三十相者，或具三十一相者。末後一子始入母胎，處於惡露不凈之間。時有八部大力鬼神，鼓樂絃歌侍衛其母，王亦宣敕左右令具供養，種種嚴飾參倍于常。時人白王曰：「王先諸子，今皆成大，智慧聰徹身相殊妙，王心平然未常欣慶。今此一子始處母胎，有何奇特供給異常耶？」時王答曰：「吾大子等雖才美過人，未有堪任登大位者，吾末後子若生長大，必當堪任嗣大位也。」時聖王者喻如佛也，諸大子者喻如下二乘也，末後處子喻菩薩也。言菩薩雖雜塵垢，但能發大意者，必為諸佛所念，天龍鬼神皆興敬愛之也

現代漢語譯本：一個小沙彌走在前面，又這樣想：『菩薩的道太偉大，太勤苦了，要佈施頭就佈施頭，要佈施眼就佈施眼，這件事太難了，不是我能辦到的，不如早點求得羅漢果位，迅速脫離苦海。』他的師父又知道他所想的，就對沙彌說：『你把衣缽擔起來，回到我後面來。』像這樣說了三次，沙彌感到奇怪和驚訝，不知道是什麼意思。到了休息的地方，沙彌合掌向師父請教其中的意思。他的師父回答說：『你對於菩薩道三次前進，所以我三次推你在前面；你心三次退縮，所以推你在後面。之所以這樣，是因為發菩薩心，它的功德勝過成就三千世界所有羅漢的功德。』 現代漢語譯本：從前有一位轉輪聖王，先生了九百九十九個兒子，都長得端正美好，聰明機敏，而且身強力壯，有的具有二十八種相好，有的具有三十種相好，有的具有三十一種相好。最後一個兒子剛入母胎，處於污穢不凈之中。當時有八部大力鬼神，奏樂唱歌侍衛他的母親，國王也命令左右的人要準備供養，各種裝飾比平時增加一倍。當時有人對國王說：『大王您之前的兒子，現在都已長大成人，智慧通達，相貌殊勝，您內心平靜，沒有感到高興。現在這個兒子剛入母胎，有什麼奇特之處，要給予如此異常的待遇呢？』當時國王回答說：『我的大兒子們雖然才華出衆，但沒有能擔當大位的，我最後一個兒子如果長大成人，必定能擔當繼承大位。』當時的聖王比喻佛，各位大兒子比喻二乘，最後一個兒子比喻菩薩。意思是說菩薩雖然身處塵垢之中，但只要能發大愿，必定會被諸佛所記念，天龍鬼神都會敬愛他。

English version: A young novice was walking ahead and thought, 『The path of a Bodhisattva is too great and arduous. To give one's head when asked for one's head, to give one's eyes when asked for one's eyes, this is extremely difficult and not something I can accomplish. It's better to quickly seek the Arhatship and swiftly escape suffering.』 His master, knowing his thoughts, said to the novice, 『Carry your robe and bowl and come behind me.』 He said this three times. The novice was puzzled and astonished, not understanding the meaning. Upon reaching their resting place, the novice put his palms together and asked his master the meaning. His master replied, 『Because you advanced three times on the Bodhisattva path, I pushed you forward three times; because your heart retreated three times, I pushed you behind. The reason for this is that the merit of generating the Bodhi mind surpasses the merit of all Arhats in three thousand worlds.』 English version: Once upon a time, there was a Wheel-Turning Sage King who had nine hundred and ninety-nine sons. All of them were handsome, intelligent, and strong. Some had twenty-eight marks of excellence, some had thirty, and some had thirty-one. The last son had just entered his mother's womb, dwelling in the midst of filth and impurity. At that time, eight powerful ghost deities played music and sang to attend to his mother. The king also ordered his attendants to prepare offerings, and the decorations were doubled compared to usual. People asked the king, 『Your previous sons have all grown up, are wise and have excellent appearances, yet you remained calm and did not rejoice. Now this son has just entered the womb, what is so special about him that he receives such extraordinary treatment?』 The king replied, 『Although my elder sons are talented, none of them are capable of ascending to the great throne. If my last son grows up, he will surely be able to inherit the great throne.』 The Sage King is a metaphor for the Buddha, the elder sons are a metaphor for the two vehicles, and the last son is a metaphor for the Bodhisattva. It means that although a Bodhisattva is amidst the dust, as long as they generate a great aspiration, they will be remembered by all Buddhas, and the gods, dragons, and ghosts will all respect and love them.

。

（三）

昔迦葉佛時有兄弟二人，出家俱為沙門，兄好持戒坐禪，一心求道而不好佈施；弟好佈施修福而喜破戒。釋迦文出世，其兄值佛出家修道即得羅漢，而獨薄福，常患衣食不充，與諸伴等遊行乞食，常獨不飽而還。其弟生象中，為象多力能卻怨敵，為國王所愛，以好金銀珍寶瓔珞，其身封數百戶邑，供給此象隨其所須。時兄比丘者值世大儉，遊行乞食七日不得，末後得少粗食殆得存命。先知此像是前世兄弟，便往詣象前，手捉象耳而語之言：「我與汝俱有罪也。」象便思惟比丘語，即得自識宿命，見前世因緣，像便愁憂不復飲食。像子怖懼便往白王言：「像不復飲食，不知何意？」王問象子：「先有人犯此象不？」象子答王言：「無他異人，唯見一沙門來至象邊，須臾便去耳。」王即遣人四出覓此沙門。有人于林樹間得，便攝此沙門將詣王前，王問沙門言：「至我像邊何所道說？」沙門答王言：「無所多說，我直語象言：『我與汝俱有罪耳。』」時沙門便向王具說前世因緣事，王意便悟，即放此沙門令還所止。

（四）

昔有伎兒作種種伎樂，從一富長者乞牛，長者了無與心，故語之言：「汝能如是勤作伎樂晝夜不息滿一歲者，我當與汝牛。」伎兒答言：「能

現代漢語譯本 （三） 過去在迦葉佛時期，有兄弟二人，都出家做了沙門。哥哥喜歡持戒坐禪，一心求道卻不喜歡佈施；弟弟喜歡佈施修福卻喜歡破戒。釋迦牟尼佛出世時，哥哥遇到佛出家修道，立即證得羅漢果位，但因為福報淺薄，常常為衣食不足而煩惱，和同伴們一起乞食，常常獨自一人吃不飽就回來了。弟弟轉生為象，因為力大能夠擊退敵人，被國王所喜愛，用上好的金銀珠寶瓔珞裝飾它，封給它數百戶的采邑，供給這頭像一切所需。當時哥哥這位比丘正趕上世道大饑荒，乞討了七天都沒得到食物，最後得到一點粗食才勉強活命。他事先知道這頭像是前世的兄弟，就前往象前，抓住象的耳朵對它說：『我和你都有罪啊。』象聽了比丘的話，便開始思考，立刻回憶起自己的前世，看到了前世的因緣，像便憂愁起來，不再吃東西。像的飼養員害怕了，就去告訴國王說：『象不吃東西了，不知道是什麼原因？』國王問飼養員：『之前有人冒犯過這頭像嗎？』飼養員回答國王說：『沒有其他人，只看到一個沙門來到象的旁邊，一會兒就離開了。』國王立即派人四處尋找這個沙門。有人在樹林間找到了他，就把這個沙門帶到國王面前，國王問沙門說：『你到我的象旁邊說了些什麼？』沙門回答國王說：『沒說什麼，我只是對像說：『我和你都有罪啊。』』這時沙門便向國王詳細講述了前世的因緣，國王聽后恍然大悟，就放了這個沙門讓他回到住處。 （四） 過去有個表演雜技的人，表演各種雜技，向一位富有的長者乞討牛，長者根本沒有給他的意思，就對他說：『你如果能這樣勤奮地表演雜技，日夜不停地表演滿一年，我就給你牛。』雜技表演者回答說：『能。』

English version (3) In the past, during the time of Kashyapa Buddha, there were two brothers who both left home to become monks. The elder brother liked to uphold the precepts and meditate, focusing on seeking the path but not liking to give alms; the younger brother liked to give alms and cultivate blessings but liked to break the precepts. When Shakyamuni Buddha appeared in the world, the elder brother encountered the Buddha, left home, and cultivated the path, immediately attaining the Arhatship. However, due to his meager blessings, he was often troubled by insufficient food and clothing. He would go begging with his companions, often returning without having eaten his fill. The younger brother was reborn as an elephant. Because of its great strength, it could repel enemies and was loved by the king. It was adorned with fine gold, silver, and precious jewels, and was granted hundreds of households as its domain, providing the elephant with everything it needed. At that time, the elder brother, the monk, encountered a great famine. He begged for food for seven days without success, and finally obtained a little coarse food, barely surviving. He knew beforehand that this elephant was his brother from a previous life, so he went before the elephant, grabbed its ear, and said to it, 'You and I are both guilty.' The elephant pondered the monk's words and immediately recalled its past life, seeing the causes and conditions of its previous existence. The elephant became sorrowful and stopped eating. The elephant's keeper was frightened and went to tell the king, 'The elephant is not eating, I don't know why?' The king asked the keeper, 'Has anyone offended this elephant before?' The keeper replied to the king, 'There was no one else, only a monk came to the elephant's side and left after a short while.' The king immediately sent people to search for this monk. Someone found him in the woods and brought him before the king. The king asked the monk, 'What did you say when you went to my elephant?' The monk replied to the king, 'I didn't say much, I just said to the elephant, 'You and I are both guilty.'' Then the monk explained to the king in detail the causes and conditions of their previous lives. The king understood and released the monk, allowing him to return to his dwelling. (4) In the past, there was a performer of various acrobatic arts who begged a wealthy elder for a cow. The elder had no intention of giving him one, so he said to him, 'If you can diligently perform your acrobatic arts day and night without stopping for a full year, I will give you a cow.' The acrobat replied, 'I can.'

。」復語主人：「能聽不？」長者亦言：「能。」於是伎兒聞是歡喜，一心作樂，三日三夜未嘗休懈。長者厭聽已，即敕子弟牽牛與之。此喻行道作福者，不以劫數為遠，精勤彌篤報至彌疾，不必皆經爾數劫也。

（五）

昔有一比丘被擯，懊惱悲嘆涕哭而行，道逢一鬼，此鬼犯法亦為毗沙門天王所擯。時鬼問比丘言：「汝有何事涕哭而行？」比丘答曰：「我犯僧事，眾僧所擯，一切檀越供養盡失，又惡名聲流佈遠近，是故愁嘆涕泣耳。」鬼語比丘言：「我能令汝滅惡名聲大得供養。汝可便立我左肩上，我當擔汝虛空中行，人但見汝而不見我身。汝若大得供養，當先與我。」彼鬼即時擔此比丘，于先被擯聚落上虛空中行。時聚落人見皆驚怪，謂其得道，轉相謂言：「眾僧無狀抂擯得道之人。」時聚落人皆詣此寺呵責眾僧，即迎此比丘住于寺內，遂大得供養。此比丘隨所得衣食諸物，輒先與鬼不違本要，此鬼異日復擔此比丘遊行空中。正值毗沙門天王官屬，鬼見司官甚大驚怖，捐棄比丘絕力而走，此比丘遂墮地而死，身首碎爛。此喻行者宜應自修所向，不應恃托豪勢，一旦傾覆，與彼無異也。

（六）

昔目連與諸弟子俱，從耆阇崛山下到王舍城乞食。目連於道中仰視虛空囅然而笑

現代漢語譯本：『復語主人：』『能聽嗎？』長者也說：『能。』於是藝人聽了很高興，一心一意地演奏音樂，三天三夜沒有停止休息。長者聽厭了，就命令子弟牽牛給藝人。這比喻修行道、做善事的人，不因為劫數遙遠就懈怠，越是精勤努力，福報來得越快，不一定都要經歷那麼多的劫數。 現代漢語譯本：從前有一個比丘被驅逐，他懊惱悲傷地哭著走，在路上遇到一個鬼，這個鬼也因為犯法被毗沙門天王驅逐。當時鬼問比丘說：『你有什麼事哭著走？』比丘回答說：『我犯了僧團的規矩，被僧眾驅逐，所有的施主供養都失去了，而且惡名聲傳遍遠近，所以愁苦嘆息哭泣。』鬼對比丘說：『我能讓你消除惡名聲，得到大量的供養。你可以站在我的左肩上，我將揹著你在空中行走，人們只會看到你而看不到我的身體。如果你得到大量的供養，應當先給我。』那鬼立刻揹著這個比丘，在先前被驅逐的村落上空行走。當時村落里的人看到都感到驚奇，認為他得道了，互相說道：『僧眾無理地驅逐了得道之人。』當時村落里的人都到寺廟呵責僧眾，就迎接這個比丘住在寺廟裡，於是得到了大量的供養。這個比丘隨著得到的衣服食物等物品，總是先給鬼，不違背之前的約定。這鬼有一天又揹著這個比丘在空中行走。正好遇到毗沙門天王的官屬，鬼看到官員非常驚恐，拋下比丘，用盡全力逃跑，這個比丘就掉到地上死了，身首碎裂。這比喻修行的人應該自己修持所向，不應該依賴權勢，一旦傾覆，就和那比丘沒有兩樣。 現代漢語譯本：從前，目連和他的弟子們一起，從耆阇崛山下到王舍城乞食。目連在路上仰望天空，突然笑了。

English version: The master of the performance asked, 'Can you hear?' The elder also said, 'Yes.' Then the performer was delighted to hear this, and wholeheartedly played music, not resting for three days and three nights. The elder, tired of listening, ordered his children to give the performer an ox. This is a metaphor for those who practice the path and do good deeds, not becoming lazy because the kalpas are far away. The more diligent they are, the faster the rewards come, and they do not necessarily have to go through so many kalpas. English version: Once upon a time, there was a monk who was expelled. He was distressed and cried as he walked. On the road, he met a ghost, who had also been expelled by King Vaisravana for breaking the law. The ghost asked the monk, 'Why are you crying as you walk?' The monk replied, 'I have violated the rules of the Sangha and have been expelled by the monks. All the offerings from the donors are lost, and my bad reputation has spread far and wide, so I am sad and crying.' The ghost said to the monk, 'I can make your bad reputation disappear and get you a lot of offerings. You can stand on my left shoulder, and I will carry you in the air. People will only see you and not my body. If you get a lot of offerings, you should give them to me first.' The ghost immediately carried the monk and walked in the air above the village where he had been expelled. When the people of the village saw this, they were all surprised and thought he had attained enlightenment. They said to each other, 'The monks have unjustly expelled an enlightened person.' The people of the village went to the temple to scold the monks and welcomed the monk back to live in the temple, and he received a lot of offerings. The monk always gave the ghost the clothes, food, and other things he received first, not breaking the previous agreement. One day, the ghost carried the monk in the air again. They happened to meet the officials of King Vaisravana. The ghost was very frightened when he saw the officials, abandoned the monk, and ran away with all his strength. The monk fell to the ground and died, his head and body shattered. This is a metaphor for practitioners who should cultivate their own path and not rely on power. Once it collapses, they will be no different from that monk. English version: Once, Maudgalyayana and his disciples were together, going from the foot of Mount Gridhrakuta to the city of Rajagriha to beg for food. On the way, Maudgalyayana looked up at the sky and suddenly laughed.

。其弟子問：「何因緣笑？」目連答曰：「卿欲知者，須還到佛所，可更問也。」於是乞食訖還到佛所，其弟子更問目連向所笑意，目連答曰：「我見上虛空中有一餓鬼，身極長大其狀醜惡，有七枚熱鐵丸，從口中入直下過去，既下過已還從口入，舉體火然苦痛婉轉，絕倒復起起復還倒，是故笑耳。非我獨見，佛亦見也。」弟子問言：「以何因緣受苦如是？」目連答曰：「汝自以是問佛世尊。」其弟子即時白佛問其因緣。時佛答言：「此餓鬼者前世曾為沙彌，時世極儉，以豆為食，沙彌者為眾僧行食，至其師前偏多七枚豆，以是罪故，受餓鬼身苦毒如是。」佛言：「我亦常見，所以不說，恐人不信得極大罪也。」此喻佛說般若，不信誹謗，其罪重於五逆，受地獄極苦也。

（七）

在昔過世無量塵數之劫，時有菩薩名曰喜根，于大眾中講摩訶衍。文殊師利時為凡人，出家修道專精苦行，行十二頭陀福度一切，遇值講法，因而過聽喜根菩薩說實相法，言淫怒癡與道不異，亦即是道亦是涅槃。文殊爾時聞而不信即便捨去。到喜根弟子家，為說惡露不凈之法，喜根弟子即時難曰：「無所有者法之真也，諸法皆空，云何當有凈與不凈？」頭陀比丘默然無對，含瞋心內，遂成憤結

現代漢語譯本：他的弟子問：『是什麼原因讓您發笑？』目連回答說：『你們想知道的話，須回到佛陀那裡，可以再問。』於是，乞食完畢后回到佛陀那裡，他的弟子再次問目連剛才發笑的原因。目連回答說：『我看見上方的虛空中有一個餓鬼，身體極其高大，樣子醜陋，有七枚燒紅的鐵丸，從口中進入，直接穿過身體，穿過後又從口中進入，全身燃燒，痛苦地翻滾，倒下又起來，起來又倒下，所以我才發笑。不是我一個人看見，佛陀也看見了。』弟子問道：『他因為什麼因緣遭受這樣的痛苦？』目連回答說：『你自己去問佛陀世尊。』他的弟子立刻向佛陀稟告，詢問其中的因緣。當時，佛陀回答說：『這個餓鬼前世曾是一個沙彌，當時世道非常貧困，以豆為食。這個沙彌為僧眾分發食物，到他師父面前時，偏多給了七枚豆子。因為這個罪過，所以受餓鬼身，遭受如此劇烈的痛苦。』佛陀說：『我也常常看見，之所以不說，是怕人們不相信，反而會得到極大的罪過。』這個比喻說明，佛陀所說的般若，如果有人不相信還加以誹謗，其罪過比五逆還要嚴重，會遭受地獄的極度痛苦。 在過去無量塵沙劫之前，當時有一位菩薩名叫喜根，在大眾中講說大乘佛法。文殊師利當時還是凡人，出家修行，專心苦行，行持十二頭陀行，普度一切眾生。他遇到喜根菩薩講法，因此聽到了喜根菩薩所說的實相法，說淫慾、嗔怒、愚癡與道沒有區別，它們就是道，也是涅槃。文殊當時聽了不相信，就離開了。他到了喜根菩薩弟子的家中，為他們講說污穢不凈的法，喜根菩薩的弟子立刻反駁說：『無所有才是法的真諦，一切法都是空性的，怎麼會有清凈和不清凈呢？』頭陀比丘沉默無言，心中懷著嗔恨，於是結下了怨恨。

English version: His disciples asked, 'What is the reason for your laughter?' Maudgalyayana replied, 'If you wish to know, you must return to the Buddha, and you can ask again.' So, after finishing their alms round, they returned to the Buddha, and his disciples asked Maudgalyayana again about the reason for his laughter. Maudgalyayana replied, 'I saw in the upper void a hungry ghost, whose body was extremely tall and whose appearance was hideous. There were seven red-hot iron balls that entered his mouth, passed straight through his body, and after passing through, re-entered his mouth. His whole body was burning, and he was writhing in pain, falling down and getting up, getting up and falling down again. That is why I laughed. It was not just me who saw it; the Buddha also saw it.' The disciples asked, 'What is the cause of his suffering?' Maudgalyayana replied, 'You should ask the World Honored Buddha yourself.' His disciples immediately reported to the Buddha and asked about the cause. At that time, the Buddha replied, 'This hungry ghost was a novice monk in a previous life. At that time, the world was very poor, and they ate beans. This novice monk was distributing food to the monks, and when he came to his teacher, he gave him seven extra beans. Because of this sin, he is suffering as a hungry ghost, enduring such intense pain.' The Buddha said, 'I have also often seen it, but I did not speak of it because I was afraid that people would not believe it and would incur great sin.' This parable illustrates that if someone does not believe in and slanders the Prajna teachings of the Buddha, their sin is more severe than the five rebellious acts, and they will suffer extreme pain in hell. In the past, countless kalpas ago, there was a Bodhisattva named Xigen, who was teaching the Mahayana Dharma to the assembly. Manjushri was then an ordinary person, who had left home to practice diligently, engaging in the twelve ascetic practices to liberate all beings. He encountered Bodhisattva Xigen teaching the Dharma, and thus heard Bodhisattva Xigen speak of the true nature of reality, saying that lust, anger, and ignorance are not different from the path; they are the path and also Nirvana. Manjushri, upon hearing this, did not believe it and left. He went to the home of Bodhisattva Xigen's disciples and taught them about the impure and defiled nature of things. Bodhisattva Xigen's disciples immediately retorted, 'The true essence of Dharma is non-existence; all dharmas are empty. How can there be purity and impurity?' The ascetic monk was silent and had no reply, harboring anger in his heart, and thus formed a grudge.

。時喜根弟子說七十偈贊實相法，頭陀比丘聞一偈，瞋恚生一增，竟七十偈，瞋恚七十增。說偈適竟，地即劈裂，無擇泥梨於是悉現，頭陀比丘即墮其中，過無量劫罪畢乃出，然後乃知不信妙法其罪重也。后為比丘，專精學問，得大智慧解空第一。此喻明佛說般若，不信誹謗，今雖有損，后大益也。

（八）

昔北天竺有一木師大巧，作一木女端正無雙，衣帶嚴飾與世女無異，亦來亦去亦能行酒看客，唯不能語耳。時南天竺有一畫師，亦善能畫，木師聞之，作好飲食即請畫師。畫師既至，便使木女行酒擎食從旦至夜，畫師不知謂是真女，欲心極盛念之不忘。時日以暮木師入宿，亦留畫師令住止，以此木女立侍其側，便語客言：「故留此女可共宿也。」主人已入，木女立在燈邊，客即呼之而女不來，客謂此女羞故不來，便前以手牽之，乃知是木，便自慚愧，心念口言：「主人誑我，我當報之。」於是畫師復作方便，即于壁上畫作己像，所著被服與身不異，以繩繫頸狀似絞死，畫作蠅鳥著其口啄，作已閉戶自入床下。天明主人出，見戶未開，即向中觀，唯見壁上絞死客像，主人大怖便謂實死，即破戶入以刀斷繩。於是畫師從床下出，木師大羞。畫師即言：「汝能誑我，我能誑汝，客主情畢，不相負也

現代漢語譯本：過去，有一位喜根的弟子說了七十首偈頌來讚美實相法。一位頭陀比丘聽了一首偈頌，就生起一分嗔恚，聽完七十首偈頌，嗔恚就增長了七十倍。偈頌剛說完，地面就裂開了，無擇地獄全部顯現出來，頭陀比丘立刻墮入其中。經過無數劫的罪業消盡后才出來，然後才知道不相信微妙佛法的罪過是如此深重。後來他成為比丘，專心精進地學習佛法，獲得了大智慧，成為解空第一的人。這個比喻說明，佛陀宣講般若，如果有人不相信還加以誹謗，雖然現在會有損失，但將來會有很大的利益。 現代漢語譯本：從前，在北天竺有一位木匠，手藝非常高超，他製作了一個木頭女子，容貌端正，舉世無雙，衣帶裝飾華麗，和世間的女子沒有區別。她能來能去，也能端酒招待客人，只是不能說話而已。當時，南天竺有一位畫家，也很擅長繪畫。木匠聽說了這件事，就準備了豐盛的飲食，邀請畫家來。畫家來了之後，木匠就讓木女端酒送飯，從早到晚。畫家不知道她是木頭做的，以為是真女子，心中慾念非常強烈，念念不忘。到了晚上，木匠進屋睡覺，也讓畫家留宿，讓木女站在他旁邊侍候，就對客人說：『我特意留下這個女子，可以和你一起睡覺。』主人進去後，木女站在燈邊，客人叫她，她也不過來。客人以為這個女子害羞，所以不來，就上前用手拉她，才知道她是木頭做的，感到非常慚愧，心裡想嘴裡說：『主人欺騙我，我一定要報復他。』於是，畫家又想了一個辦法，就在墻上畫了一幅自己的畫像，所穿的衣服和自己身上的一樣，用繩子繫著脖子，樣子像上吊自殺，又畫了一些蒼蠅鳥在啄他的嘴。畫完后，關上門自己躲到床底下。天亮后，主人出來，看見門沒開，就往裡看，只看見墻上掛著上吊自殺的客人畫像，主人非常害怕，以為客人真的死了，就破門而入，用刀割斷繩子。這時，畫家從床底下出來，木匠非常羞愧。畫家就說：『你能欺騙我，我也能欺騙你，客人和主人的情分已經了結，互不相欠了。』

English version: In the past, a disciple of Xigen spoke seventy verses praising the true nature of reality. A Tudha Bhikkhu heard one verse and generated one increment of anger. After hearing all seventy verses, his anger had increased seventyfold. As soon as the verses were finished, the ground split open, and the Avici hell was fully revealed. The Tudha Bhikkhu immediately fell into it. Only after countless eons of suffering did his sins end, and he emerged, finally understanding the gravity of not believing in the wondrous Dharma. Later, he became a Bhikkhu, diligently studying the Dharma, and attained great wisdom, becoming the foremost in understanding emptiness. This parable illustrates that when the Buddha teaches Prajna, those who disbelieve and slander it may suffer losses now, but will gain great benefits in the future. English version: Once upon a time, in North India, there was a carpenter who was very skilled. He made a wooden woman, whose appearance was beautiful and unparalleled. Her clothes and ornaments were exquisite, no different from a woman of the world. She could come and go, and serve wine to guests, but she could not speak. At that time, there was a painter in South India who was also very skilled at painting. The carpenter heard of this and prepared a lavish meal, inviting the painter to come. When the painter arrived, the carpenter had the wooden woman serve wine and food from morning till night. The painter did not know she was made of wood, thinking she was a real woman. His desire was very strong, and he could not stop thinking about her. In the evening, the carpenter went to bed, and also let the painter stay overnight, having the wooden woman stand by his side to serve him. He said to the guest, 'I have specially left this woman for you to sleep with.' After the host went in, the wooden woman stood by the lamp. The guest called to her, but she did not come. The guest thought she was shy, so he went forward and pulled her hand, only to realize she was made of wood. He felt very ashamed, thinking and saying, 'The host deceived me, I must take revenge.' So, the painter devised a plan. He painted a picture of himself on the wall, wearing the same clothes as he was wearing, with a rope around his neck, looking like he had hanged himself. He also painted flies and birds pecking at his mouth. After finishing, he closed the door and hid under the bed. In the morning, the host came out and saw the door was still closed. He looked inside and only saw the picture of the guest hanging himself on the wall. The host was very frightened, thinking the guest was really dead. He broke down the door and cut the rope with a knife. At this moment, the painter came out from under the bed, and the carpenter was very ashamed. The painter said, 'You can deceive me, and I can deceive you. The relationship between guest and host is now over, and we owe each other nothing.'

。」二人相謂：「世人相誑惑，孰異於此？」時彼二人信知誑惑，各舍所親愛出家修道。

迦葉本生因緣事

（九）

迦葉父者名曰尼俱律陀，摩竭國人也，出自婆羅門種，宿命福德生世大富，其珍奇寶物于彼國第一，比國王財富千分少一耳。夫婦孤獨乏無兒息，近在舍側有大樹神，時彼夫婦為欲有兒故求彼樹神，三生祭祠歲歲不絕，故其所求，永無本末，其人遂忿便急與之，期告樹神曰：「我更盡心七日相事，若復無驗當揃伐汝，棄都道頭以火燒之。」樹神聞其言甚大驚怖，不知何方令得子息，即便上告息意天王，具以事情向天王說。息意天王即將樹神詣天帝釋，以其所告白天帝釋。釋即以天眼觀欲界中，未有堪任為彼子者，帝釋便告梵天王，具以事情向梵王說。梵王即以天眼觀視其界，見一梵天臨當壽終，便告之曰：「汝可下生閻浮提，為摩竭國尼俱律陀婆羅門作子。」梵天對曰：「婆羅門者多諸邪見，我若下生，不能為其作子。」梵王答曰：「婆羅門宿時大德，欲界眾生無有堪任為作子者，汝若往生，吾當敕天帝釋，令擁護汝，不使中道墮邪見也。」梵天曰：「諾，不違聖教。」時天帝釋即還欲界，具以此意告敕樹神，樹神歡喜還告長者：「勿憂勿懼勿見瞋恨！卻後七日必令有子

『二人互相說道：』世人互相欺騙迷惑，有誰能比得上他們呢？』當時那兩個人確信自己被欺騙迷惑了，各自捨棄了所親愛的人，出家修行。

迦葉本生因緣事

（九）

迦葉的父親名叫尼俱律陀，是摩竭國人。他出身於婆羅門種姓，前世積有福德，今生非常富有，他的珍奇寶物在那個國家是第一位的，只比國王的財富少千分之一。夫婦倆孤獨無子，他們家附近有一棵大樹，樹里住著神。當時，這對夫婦爲了求子，就向樹神祈求，三年祭祀，年年不斷，但他們的祈求始終沒有結果。那人於是很生氣，就急著對樹神說：『我再盡心七天侍奉你，如果還是沒有效果，我就要砍伐你，把你扔到路邊用火燒掉。』樹神聽到這話非常驚恐，不知道從哪裡才能得到子嗣，就立刻上告息意天王，把事情的經過告訴了天王。息意天王就帶著樹神去見天帝釋，把樹神所說的事情告訴了天帝釋。天帝釋就用天眼觀察欲界，沒有適合做他兒子的人。天帝釋就告訴梵天王，把事情的經過告訴了梵天王。梵天王就用天眼觀察他的界域，看到一個梵天即將壽終，就告訴他說：『你可以下生到閻浮提，做摩竭國尼俱律陀婆羅門的兒子。』梵天回答說：『婆羅門有很多邪見，我如果下生，不能做他的兒子。』梵天王回答說：『婆羅門前世有大德，欲界眾生沒有適合做他兒子的人，你如果去投生，我將命令天帝釋保護你，不讓你中途墮入邪見。』梵天說：『好，不違背聖教。』當時天帝釋就回到欲界，把這個意思告訴了樹神，樹神歡喜地告訴長者：『不要憂愁，不要害怕，不要生氣！七天之後一定讓你有兒子。』

'The two said to each other, 'The people of the world deceive and confuse each other, who is different from this?' At that time, the two of them believed that they were deceived and confused, and each abandoned their loved ones and left home to cultivate the Tao.

The Story of Kasyapa's Previous Life

(Nine)

Kasyapa's father was named Nikuruta, a person from Magadha. He came from the Brahmin caste, and due to his past life's merits, he was born into a very wealthy family. His rare treasures were the best in that country, only slightly less than one-thousandth of the king's wealth. The couple was lonely and had no children. Near their house was a large tree with a god living in it. At that time, the couple, wanting a child, prayed to the tree god. They offered sacrifices for three years, year after year, but their prayers were never answered. The man became very angry and urgently said to the tree god, 'I will serve you wholeheartedly for another seven days. If there is still no result, I will cut you down, throw you by the roadside, and burn you with fire.' The tree god was very frightened upon hearing this, not knowing where to find an heir. He immediately reported to King Siyi, telling him the whole story. King Siyi then took the tree god to see Emperor Sakra, telling him what the tree god had said. Emperor Sakra then used his heavenly eye to observe the desire realm, but there was no one suitable to be his son. Emperor Sakra then told King Brahma, telling him the whole story. King Brahma then used his heavenly eye to observe his realm and saw a Brahma about to die. He told him, 'You can be reborn in Jambudvipa as the son of the Brahmin Nikuruta of Magadha.' The Brahma replied, 'Brahmins have many wrong views. If I am reborn, I cannot be his son.' King Brahma replied, 'The Brahmin has great virtue from his past life. There is no one in the desire realm suitable to be his son. If you go to be reborn, I will order Emperor Sakra to protect you and not let you fall into wrong views along the way.' The Brahma said, 'Yes, I will not disobey the holy teachings.' At that time, Emperor Sakra returned to the desire realm and told the tree god this intention. The tree god happily told the elder, 'Do not worry, do not fear, do not be angry! After seven days, you will surely have a son.'

。」如其所言七日已滿，其婦人便覺有娠，滿十月已其子乃生，軀身金色而有光明。相師占曰：「此兒宿福有大威德，志力清遠不貪世務，若后出家必登聖道。」父母聞之復大愁憂，恐兒長大棄吾出家，以何方便當制止之？復自思惟：「欲界所重遂在美色，當爲擇取端正好女以系之耳。」至年十五欲為娶婦，迦葉聞之甚大愁憂，語父母言：「我志樂清凈，不須婦也。」迦葉辭至三，父母答如初。於時迦葉語父母言：「我不用凡女人為婦也，若能得紫金色女端正無比，爾乃取之耳。」所以然者，欲必令此事不可辦故也。

於是其父母召諸婆羅門，令循行國中，其有女子身體金色具足女相端正殊好，爾乃取之。於是諸婆羅門設權策鑄作金女神，顏貌端正光色微妙，舁天像行，從國至國高聲大唱：「諸有女人得見金女神禮拜供養者，后出嫁時當得好婿，體黃金色顏貌殊妙智慧無比。」聚落國邑諸有女人，聞此唱者莫不虛心，皆出奉迎禮拜供養。唯有一女軀體金色端正殊好，獨處閑室不肯出迎。諸女諫曰：「其有見金女神者皆得如願，汝何以獨不出迎？」答曰：「吾志閑凈，不好余愿也。」諸女復曰：「雖無所愿，暫共一觀當復何損？」爾時諸女遂共此女出到金女神前。此女既到光色明凈，映奪金女神光金不復現

現代漢語譯本：正如他所說，七天已滿，他的妻子便感到懷孕了，十個月后，他的孩子出生了，身體是金色的，並且有光芒。相士占卜說：『這個孩子宿世有福，有很大的威德，志向清高遠大，不貪戀世俗事務，如果將來出家，必定能證得聖道。』父母聽了這話，更加憂愁，擔心孩子長大後會拋棄他們出家，用什麼辦法才能阻止他呢？他們又自己思量：『欲界最看重的是美色，應該為他選擇一個端莊美麗的女子來束縛他。』到了十五歲，他們想為他娶妻，迦葉聽了非常憂愁，告訴父母說：『我志向在於清凈，不需要妻子。』迦葉推辭了三次，父母的回答還和最初一樣。這時，迦葉告訴父母說：『我不用普通的女人做妻子，如果能找到一個紫金色的女子，端正無比，我才娶她。』他之所以這樣說，是想讓這件事不可能辦成。於是他的父母召集了婆羅門，讓他們在全國各地尋找，如果有女子身體是金色的，具備女子的相貌，端正美好，就娶她。於是，婆羅門們想出計策，鑄造了一個金女神像，容貌端正，光彩微妙，抬著神像行走，從一個國家到另一個國家，高聲大喊：『凡是見到金女神，禮拜供養的女子，將來出嫁時，會得到好丈夫，身體是金色的，容貌殊妙，智慧無比。』村落城鎮的女子，聽到這個呼喊，沒有不虛心誠意的，都出來迎接禮拜供養。只有一位女子，身體是金色的，端正美好，獨自在安靜的房間里，不肯出來迎接。其他女子勸她說：『凡是見到金女神的人，都能如願以償，你為什麼獨自不出來迎接呢？』她回答說：『我志向在於清凈，不喜歡其他的願望。』其他女子又說：『即使沒有什麼願望，暫時一起看一看，又有什麼損失呢？』這時，其他女子就和這位女子一起到了金女神像前。這位女子一到，光彩明亮，映照得金女神像的光芒都消失了。 現代漢語譯本：正如他所說，七天已滿，他的妻子便感到懷孕了，十個月后，他的孩子出生了，身體是金色的，並且有光芒。相士占卜說：『這個孩子宿世有福，有很大的威德，志向清高遠大，不貪戀世俗事務，如果將來出家，必定能證得聖道。』父母聽了這話，更加憂愁，擔心孩子長大後會拋棄他們出家，用什麼辦法才能阻止他呢？他們又自己思量：『欲界最看重的是美色，應該為他選擇一個端莊美麗的女子來束縛他。』到了十五歲，他們想為他娶妻，迦葉聽了非常憂愁，告訴父母說：『我志向在於清凈，不需要妻子。』迦葉推辭了三次，父母的回答還和最初一樣。這時，迦葉告訴父母說：『我不用普通的女人做妻子，如果能找到一個紫金色的女子，端正無比，我才娶她。』他之所以這樣說，是想讓這件事不可能辦成。於是他的父母召集了婆羅門，讓他們在全國各地尋找，如果有女子身體是金色的，具備女子的相貌，端正美好，就娶她。於是，婆羅門們想出計策，鑄造了一個金女神像，容貌端正，光彩微妙，抬著神像行走，從一個國家到另一個國家，高聲大喊：『凡是見到金女神，禮拜供養的女子，將來出嫁時，會得到好丈夫，身體是金色的，容貌殊妙，智慧無比。』村落城鎮的女子，聽到這個呼喊，沒有不虛心誠意的，都出來迎接禮拜供養。只有一位女子，身體是金色的，端正美好，獨自在安靜的房間里，不肯出來迎接。其他女子勸她說：『凡是見到金女神的人，都能如願以償，你為什麼獨自不出來迎接呢？』她回答說：『我志向在於清凈，不喜歡其他的願望。』其他女子又說：『即使沒有什麼願望，暫時一起看一看，又有什麼損失呢？』這時，其他女子就和這位女子一起到了金女神像前。這位女子一到，光彩明亮，映照得金女神像的光芒都消失了。 現代漢語譯本：正如他所說，七天已滿，他的妻子便感到懷孕了，十個月后，他的孩子出生了，身體是金色的，並且有光芒。相士占卜說：『這個孩子宿世有福，有很大的威德，志向清高遠大，不貪戀世俗事務，如果將來出家，必定能證得聖道。』父母聽了這話，更加憂愁，擔心孩子長大後會拋棄他們出家，用什麼辦法才能阻止他呢？他們又自己思量：『欲界最看重的是美色，應該為他選擇一個端莊美麗的女子來束縛他。』到了十五歲，他們想為他娶妻，迦葉聽了非常憂愁，告訴父母說：『我志向在於清凈，不需要妻子。』迦葉推辭了三次，父母的回答還和最初一樣。這時，迦葉告訴父母說：『我不用普通的女人做妻子，如果能找到一個紫金色的女子，端正無比，我才娶她。』他之所以這樣說，是想讓這件事不可能辦成。於是他的父母召集了婆羅門，讓他們在全國各地尋找，如果有女子身體是金色的，具備女子的相貌，端正美好，就娶她。於是，婆羅門們想出計策，鑄造了一個金女神像，容貌端正，光彩微妙，抬著神像行走，從一個國家到另一個國家，高聲大喊：『凡是見到金女神，禮拜供養的女子，將來出嫁時，會得到好丈夫，身體是金色的，容貌殊妙，智慧無比。』村落城鎮的女子，聽到這個呼喊，沒有不虛心誠意的，都出來迎接禮拜供養。只有一位女子，身體是金色的，端正美好，獨自在安靜的房間里，不肯出來迎接。其他女子勸她說：『凡是見到金女神的人，都能如願以償，你為什麼獨自不出來迎接呢？』她回答說：『我志向在於清凈，不喜歡其他的願望。』其他女子又說：『即使沒有什麼願望，暫時一起看一看，又有什麼損失呢？』這時，其他女子就和這位女子一起到了金女神像前。這位女子一到，光彩明亮，映照得金女神像的光芒都消失了。

English version: As he had said, seven days were completed, and his wife felt pregnant. After ten months, her child was born, with a golden body and radiant light. A fortune teller divined, 'This child has accumulated blessings from past lives, possessing great power and virtue. His aspirations are pure and far-reaching, not greedy for worldly affairs. If he were to leave home in the future, he would surely attain the path of sainthood.' Upon hearing this, the parents became even more worried, fearing that their child would abandon them to become a monk when he grew up. What means could they use to stop him? They pondered, 'The most valued thing in the realm of desire is beauty. We should choose a woman of dignified and beautiful appearance to bind him.' When he turned fifteen, they wanted to take a wife for him. Kashyapa was very worried upon hearing this and told his parents, 'My aspiration is for purity, I do not need a wife.' Kashyapa refused three times, but his parents' answer remained the same. At this time, Kashyapa told his parents, 'I will not take an ordinary woman as my wife. If you can find a woman with a purple-gold body, of unparalleled beauty, then I will marry her.' He said this to make the matter impossible to accomplish. So, his parents summoned the Brahmins and ordered them to search throughout the country. If they found a woman with a golden body, possessing the features of a woman, dignified and beautiful, they should take her. Then, the Brahmins devised a plan, casting a golden goddess statue, with a dignified face and subtle radiance. They carried the statue, traveling from country to country, shouting loudly, 'Any woman who sees the golden goddess, worships and makes offerings to her, will obtain a good husband when she marries, with a golden body, extraordinary beauty, and unparalleled wisdom.' The women in villages and towns, upon hearing this call, were all sincere and came out to welcome, worship, and make offerings. Only one woman, with a golden body, dignified and beautiful, remained alone in her quiet room, refusing to come out to welcome the goddess. The other women advised her, 'Those who see the golden goddess all have their wishes fulfilled. Why are you the only one who refuses to come out to welcome her?' She replied, 'My aspiration is for purity, I do not desire other wishes.' The other women said, 'Even if you have no wishes, what harm is there in taking a look together?' At that time, the other women went with this woman to the golden goddess statue. As soon as this woman arrived, her radiance was so bright and clear that it overshadowed the golden goddess statue, and its light disappeared. English version: As he had said, seven days were completed, and his wife felt pregnant. After ten months, her child was born, with a golden body and radiant light. A fortune teller divined, 'This child has accumulated blessings from past lives, possessing great power and virtue. His aspirations are pure and far-reaching, not greedy for worldly affairs. If he were to leave home in the future, he would surely attain the path of sainthood.' Upon hearing this, the parents became even more worried, fearing that their child would abandon them to become a monk when he grew up. What means could they use to stop him? They pondered, 'The most valued thing in the realm of desire is beauty. We should choose a woman of dignified and beautiful appearance to bind him.' When he turned fifteen, they wanted to take a wife for him. Kashyapa was very worried upon hearing this and told his parents, 'My aspiration is for purity, I do not need a wife.' Kashyapa refused three times, but his parents' answer remained the same. At this time, Kashyapa told his parents, 'I will not take an ordinary woman as my wife. If you can find a woman with a purple-gold body, of unparalleled beauty, then I will marry her.' He said this to make the matter impossible to accomplish. So, his parents summoned the Brahmins and ordered them to search throughout the country. If they found a woman with a golden body, possessing the features of a woman, dignified and beautiful, they should take her. Then, the Brahmins devised a plan, casting a golden goddess statue, with a dignified face and subtle radiance. They carried the statue, traveling from country to country, shouting loudly, 'Any woman who sees the golden goddess, worships and makes offerings to her, will obtain a good husband when she marries, with a golden body, extraordinary beauty, and unparalleled wisdom.' The women in villages and towns, upon hearing this call, were all sincere and came out to welcome, worship, and make offerings. Only one woman, with a golden body, dignified and beautiful, remained alone in her quiet room, refusing to come out to welcome the goddess. The other women advised her, 'Those who see the golden goddess all have their wishes fulfilled. Why are you the only one who refuses to come out to welcome her?' She replied, 'My aspiration is for purity, I do not desire other wishes.' The other women said, 'Even if you have no wishes, what harm is there in taking a look together?' At that time, the other women went with this woman to the golden goddess statue. As soon as this woman arrived, her radiance was so bright and clear that it overshadowed the golden goddess statue, and its light disappeared. English version: As he had said, seven days were completed, and his wife felt pregnant. After ten months, her child was born, with a golden body and radiant light. A fortune teller divined, 'This child has accumulated blessings from past lives, possessing great power and virtue. His aspirations are pure and far-reaching, not greedy for worldly affairs. If he were to leave home in the future, he would surely attain the path of sainthood.' Upon hearing this, the parents became even more worried, fearing that their child would abandon them to become a monk when he grew up. What means could they use to stop him? They pondered, 'The most valued thing in the realm of desire is beauty. We should choose a woman of dignified and beautiful appearance to bind him.' When he turned fifteen, they wanted to take a wife for him. Kashyapa was very worried upon hearing this and told his parents, 'My aspiration is for purity, I do not need a wife.' Kashyapa refused three times, but his parents' answer remained the same. At this time, Kashyapa told his parents, 'I will not take an ordinary woman as my wife. If you can find a woman with a purple-gold body, of unparalleled beauty, then I will marry her.' He said this to make the matter impossible to accomplish. So, his parents summoned the Brahmins and ordered them to search throughout the country. If they found a woman with a golden body, possessing the features of a woman, dignified and beautiful, they should take her. Then, the Brahmins devised a plan, casting a golden goddess statue, with a dignified face and subtle radiance. They carried the statue, traveling from country to country, shouting loudly, 'Any woman who sees the golden goddess, worships and makes offerings to her, will obtain a good husband when she marries, with a golden body, extraordinary beauty, and unparalleled wisdom.' The women in villages and towns, upon hearing this call, were all sincere and came out to welcome, worship, and make offerings. Only one woman, with a golden body, dignified and beautiful, remained alone in her quiet room, refusing to come out to welcome the goddess. The other women advised her, 'Those who see the golden goddess all have their wishes fulfilled. Why are you the only one who refuses to come out to welcome her?' She replied, 'My aspiration is for purity, I do not desire other wishes.' The other women said, 'Even if you have no wishes, what harm is there in taking a look together?' At that time, the other women went with this woman to the golden goddess statue. As soon as this woman arrived, her radiance was so bright and clear that it overshadowed the golden goddess statue, and its light disappeared.

。於是諸婆羅門見已，還報長者具足廣說。於是長者即遣媒人，到其女家宣長者意，其女父母先亦聞迦葉名，敬承往意遂相然可。彼女聞之甚大愁憒，父母所逼事不獲已，遂便適長者家。既到與迦葉相見，二人相對志各凝潔，雖為夫婦了無恩情。其婦遂與迦葉結誓：「我與君等，各處異房，要不相觸。」爾時夫婦各處一房，其父伺迦葉出時，密遣人壞去一房，唯令與婦共同一室，雖共同室而復異床。其父尋復遣人持一床去，於是夫婦雖共同床，其婦更與夫誓：「我若眠時君當經行，君眠時我當經行。」時其婦臥，一臂垂地，有大毒蛇欲來嚙之，迦葉見已有慈愍心，持衣裹手舉著床上。尋時驚覺，便大瞋怒語迦葉言：「我先有要，如何相犯？」迦葉報言：「汝臂落地，毒蛇欲嚙，是故相救，非故觸也。」毒蛇故在邊住，指而示之，其婦乃悟。於是夫婦自相與議：「我等何不出家修道？」時夫婦二人遂辭父母，俱共出家山澤行道。

時有婆羅門將五百弟子亦住此山，見迦葉夫婦便生譭謗言：「出家之法宜各貞潔，何有夫婦共相隨理？」於時迦葉便舍其婦，以五百兩金貿致衲衣，別處一林；其婦即依止婆羅門求為弟子

現代漢語譯本：於是，那些婆羅門見到后，回去向長者詳細地報告了情況。長者聽后，就派媒人到那女子家，表達了自己的意願。女子的父母之前也聽說過迦葉的名聲，恭敬地接受了長者的提議，於是就同意了這門婚事。那女子聽到這個訊息后，非常憂愁煩悶，但迫於父母的壓力，不得不嫁到了長者家。到了長者家后，她與迦葉相見，兩人相對，心志都非常純潔，雖然成了夫妻，卻沒有絲毫的恩愛之情。那女子就與迦葉立下誓約：『我和你各自住在不同的房間，不要互相接觸。』當時，夫妻二人各自住在一個房間里。她的父親趁迦葉外出時，偷偷派人拆掉了一個房間，只留下一個房間讓兩人同住，雖然同住一室，卻睡在不同的床上。她的父親又派人拿走了一張床，於是夫妻二人雖然同睡一張床，那女子又與丈夫立下誓約：『我睡覺的時候，你應當經行（來回走動），你睡覺的時候，我應當經行。』當時，那女子躺下睡覺，一隻手臂垂到地上，有一條大毒蛇想要咬她，迦葉看到后，心生慈悲，用衣服裹住手，把她的手臂放到床上。那女子立刻驚醒，非常生氣地對迦葉說：『我之前有約定，你為什麼侵犯我？』迦葉回答說：『你的手臂掉在地上，毒蛇想要咬你，所以我才救你，不是故意碰你的。』毒蛇還在旁邊，指給那女子看，那女子才明白。於是，夫妻二人互相商議：『我們為什麼不出家修行呢？』當時，夫妻二人就辭別了父母，一起出家到山林中修行。 當時，有婆羅門帶著五百個弟子也住在這座山裡，他們看到迦葉夫婦，就誹謗說：『出家修行的規矩應該各自保持貞潔，怎麼會有夫妻一起修行的道理呢？』當時，迦葉就捨棄了他的妻子，用五百兩黃金換取了僧衣，到另一個樹林里居住；他的妻子就依附於婆羅門，請求成為他們的弟子。

English version: Thereupon, the Brahmins, having seen this, returned and reported everything in detail to the elder. The elder, upon hearing this, sent a matchmaker to the woman's family to convey his intentions. The woman's parents had previously heard of Kashyapa's reputation and respectfully accepted the elder's proposal, thus agreeing to the marriage. The woman, upon hearing this news, was deeply saddened and troubled, but compelled by her parents' pressure, she had no choice but to marry into the elder's family. Upon arriving at the elder's house, she met Kashyapa, and the two, facing each other, were both of pure and chaste minds. Although they were husband and wife, there was no affection between them. The woman then made a vow with Kashyapa: 'You and I shall each live in separate rooms and not touch each other.' At that time, the couple each lived in a separate room. Her father, taking advantage of Kashyapa's absence, secretly sent people to dismantle one of the rooms, leaving only one room for them to share. Although they shared a room, they slept on separate beds. Her father then sent people to remove one of the beds, so that the couple, though sharing the same bed, the woman made another vow with her husband: 'When I sleep, you shall walk back and forth, and when you sleep, I shall walk back and forth.' At that time, the woman lay down to sleep, and one of her arms fell to the ground. A large poisonous snake was about to bite her. Kashyapa, seeing this, felt compassion and, using his robe to cover his hand, lifted her arm onto the bed. The woman immediately awoke, greatly angered, and said to Kashyapa: 'We had an agreement, why did you violate it?' Kashyapa replied: 'Your arm fell to the ground, and a poisonous snake was about to bite you, so I saved you, not intentionally touching you.' The snake was still nearby, and he pointed it out to the woman, and she then understood. Thereupon, the couple discussed with each other: 'Why don't we leave home and practice the Way?' At that time, the couple bid farewell to their parents and together left home to practice the Way in the mountains and forests. At that time, there were Brahmins with five hundred disciples also living on this mountain. Upon seeing Kashyapa and his wife, they slandered them, saying: 'The rules of leaving home to practice should be that each person maintains chastity. How can there be a couple practicing together?' At that time, Kashyapa abandoned his wife, used five hundred taels of gold to purchase monastic robes, and went to live in another forest. His wife then sought refuge with the Brahmins, asking to become their disciple.

。婆羅門五百弟子，見此女人形色端正日日行淫，此女人不得自在，遂不能堪，便告其師，師便為之戒約弟子，令節其所欲。

迦葉后值佛出世，聞法受化即得羅漢，聞其本妻在梵志邊，便將來詣佛。佛為說法得羅漢，頭髮自落法服在身，成比丘尼，遊行教化。正值波斯匿王大會，諸比丘尼便得入王宮裡，教化諸夫人皆令持一日齋。王暮還宮命諸夫人，皆云持齋無肯來者，王便大瞋怒語使人言：「誰教諸夫人齋？」使人答言：「某甲比丘尼！」王便呼來，令九十日代諸夫人受淫慾。此皆是昔之因緣誓願所追還也，故使雖得羅漢不能相免。

（一〇）

昔有兄弟二人出家學道，兄常念行禪精專修道，得羅漢果六通清徹。其弟常念廣學多聞，好賣名聲欲己自榮。其兄常曉喻弟言：「人身難得，佛世難值，既得人身，宜曼時為。」弟語兄言：「須得廣學具足三藏堪任人師，爾乃行禪。」兄復為弟廣宣非常之義，出息不反便屬後世，弟故執其本意不肯隨教。未久之間弟得篤疾，良醫數十不能加救，醫知其必死小小舍去。弟便恐怖自知當死，語其兄言：「在昔愚短不用兄教，今將命終知適何道？」涕淚交流向兄悔過，未久之間其人命終，兄即入定觀其所趣，見處長者胎

現代漢語譯本：五百位婆羅門弟子，看到這個女人容貌端正，卻日日行淫，這個女人無法自主，實在難以忍受，便告訴了他們的老師。老師於是為弟子們制定戒律，讓他們節制慾望。 後來，迦葉遇到佛陀出世，聽聞佛法並接受教化，立即證得羅漢果。他得知自己以前的妻子在梵志身邊，便把她帶到佛陀面前。佛陀為她說法，她也證得羅漢果，頭髮自然脫落，身上穿上法服，成為比丘尼，開始教化眾生。正值波斯匿王舉行大會，眾比丘尼得以進入王宮，教化各位夫人，讓她們都持一日齋戒。國王晚上回到宮中，命令各位夫人，她們都說持齋不肯前來。國王大怒，命令手下人說：『是誰教唆各位夫人齋戒？』手下人回答說：『是某某比丘尼！』國王便把她叫來，讓她代替各位夫人接受九十日的淫慾。這都是過去因緣和誓願所追討的結果，所以即使證得羅漢果也無法避免。 （一〇） 從前有兄弟二人出家修道，哥哥常常專心禪修，精進修道，證得羅漢果，六神通清澈。弟弟常常想著廣泛學習，博聞強記，喜歡賣弄名聲，想讓自己榮耀。哥哥常常勸誡弟弟說：『人身難得，佛世難遇，既然得到人身，應該珍惜時間修行。』弟弟對哥哥說：『必須廣泛學習，具足三藏，能夠勝任爲人師表，然後才能修行禪定。』哥哥又為弟弟廣泛宣講無常的道理，出氣不回就屬於後世，弟弟仍然固執己見，不肯聽從教誨。沒過多久，弟弟得了重病，幾十位名醫都無法救治，醫生知道他必死無疑，就稍稍離開了。弟弟便感到恐懼，知道自己將要死去，對哥哥說：『以前我愚昧短視，不聽從哥哥的教誨，現在將要命終，知道自己將要到哪裡去嗎？』他涕淚交流地向哥哥懺悔，沒過多久就去世了。哥哥立即入定觀察他所去之處，看到他投生到一位長者的胎中。

English version: Five hundred Brahmin disciples, seeing this woman with a beautiful appearance engaging in daily sexual activity, this woman unable to be free, and unable to bear it, told their teacher. The teacher then made precepts for the disciples, ordering them to restrain their desires. Later, Kasyapa encountered the Buddha's appearance in the world, heard the Dharma and received teachings, and immediately attained the Arhat fruit. He learned that his former wife was with a Brahmin, so he brought her to the Buddha. The Buddha preached the Dharma to her, and she also attained the Arhat fruit, her hair naturally fell off, she put on monastic robes, became a Bhikkhuni, and began to teach sentient beings. It happened that King Prasenajit was holding a great assembly, and the Bhikkhunis were able to enter the palace, teaching the ladies, and making them all observe a one-day fast. The king returned to the palace in the evening, ordering the ladies, but they all said they were fasting and refused to come. The king was furious and ordered his men to say: 'Who instigated the ladies to fast?' The men replied: 'A certain Bhikkhuni!' The king then summoned her and ordered her to receive sexual desires for ninety days in place of the ladies. These were all the results of past causes and vows, so even though she had attained the Arhat fruit, she could not avoid it. (10) In the past, there were two brothers who left home to cultivate the Way. The elder brother often focused on meditation, diligently cultivating the Way, and attained the Arhat fruit with clear six supernatural powers. The younger brother often thought about learning widely, being knowledgeable, and liked to show off his reputation, wanting to glorify himself. The elder brother often advised his younger brother, saying: 'It is difficult to obtain a human body, and it is difficult to encounter the Buddha's appearance in the world. Since you have obtained a human body, you should cherish the time to cultivate.' The younger brother said to his elder brother: 'One must learn widely, be fully versed in the three pitakas, and be able to be a teacher of others, and then one can practice meditation.' The elder brother again widely explained the meaning of impermanence to his younger brother, that once one exhales and does not inhale, one belongs to the next life. The younger brother still stubbornly held onto his original intention and refused to follow the teachings. Not long after, the younger brother contracted a serious illness, and dozens of famous doctors could not cure him. The doctors knew that he would surely die, so they left slightly. The younger brother then felt fear, knowing that he was about to die, and said to his elder brother: 'In the past, I was foolish and short-sighted, and did not listen to your teachings. Now I am about to die, do you know where I will go?' He repented to his elder brother with tears streaming down his face, and not long after, he passed away. The elder brother immediately entered samadhi to observe where he had gone, and saw that he had been reborn in the womb of an elder.

。彼長者家接近寺廟，兄便數詣此家求作善知識，欲度其弟故。長者兒始年三歲，便持佈施為作弟子，至四歲乳母抱詣師所住寺，寺在山上累石作道，乳母抱兒不堅失手落地，頭側石上腦出而死。兒臨終時便生惡念，恨其抱不堅以致此禍，因起瞋恚命終徑墮大地獄中。兄復入定觀之，見生地獄，於是慨嘆此必了矣，地獄苦切難可度也，諸佛尚不能奈何，何況我乎？此喻人者名聲不能修禪后墮惡道，雖父兄之親不能救也。

（一一）

羅云珠者，舍利弗弟子也，本曾奪辟支佛食，以是罪故生餓鬼中，無量劫受苦。畢餓鬼身生人中，五百世受飢餓罪，以末後身值佛在世，出家學道服三法衣，遊行乞食無肯施者，或五日或七日不得。目連愍之乞食持與，適墮缽中為大鳥搏去。舍利弗乞食施之，適入缽中變成泥土。大迦葉乞食施之，適持向口，口即時合無有入處。佛以食施，以大悲力故，即得入口氣味殊特，復以種種方便兼為說法。時羅云珠聞上妙法悲喜交集，一心思惟得應真道。

（一二）

有龍昇天降於大雨，雨落天宮即成七寶，雨落人中皆為潤澤，落餓鬼身上變成大火舉身燒然，俱是一雨而所墮變異也。此二事明眾形無定質，隨罪福之所感也

現代漢語譯本：那位長者的家靠近寺廟，哥哥便多次到他家，請求他作為善知識，想要度化他的弟弟。長者的兒子剛三歲，就接受佈施，被當作弟子。到四歲時，乳母抱著他去師父所在的寺廟，寺廟在山上，用石頭壘成道路。乳母抱孩子不穩，失手讓他掉在地上，頭撞在石頭上，腦漿迸裂而死。孩子臨終時，心生惡念，怨恨乳母抱他不穩導致這場禍事，因此生起嗔恨，命終直接墮入大地獄中。哥哥再次入定觀察，看到他生在地獄，於是感嘆這下完了，地獄的苦痛如此劇烈，難以救度，諸佛尚且無能為力，更何況我呢？這比喻有些人名聲在外卻不修禪定，死後墮入惡道，即使是父兄至親也無法救助。 羅云珠是舍利弗的弟子。他曾經搶奪過辟支佛的食物，因為這個罪過，他墮入餓鬼道中，經歷了無數劫的苦難。結束餓鬼的生命后，他轉生為人，又在五百世中遭受飢餓的懲罰。在最後一次轉生時，他遇到了佛陀在世，出家學道，身穿三法衣。但是，他乞討食物卻沒有人願意施捨，有時五天或七天都得不到食物。目犍連可憐他，乞討到食物給他，剛放入缽中，就被大鳥搶走了。舍利弗乞討到食物給他，剛放入缽中就變成了泥土。大迦葉乞討到食物給他，剛要送到嘴邊，嘴巴就立刻合上，無法入口。佛陀用食物施捨給他，因為佛陀的大悲之力，食物立刻可以入口，味道也特別好。佛陀又用種種方便為他說法。當時，羅云珠聽到殊勝的佛法，悲喜交集，一心一意地思惟，最終證得了阿羅漢果。 有龍昇天降下大雨，雨水落在天宮就變成七寶，落在人間就滋潤萬物，落在餓鬼身上就變成大火，焚燒他們的身體。同樣是一場雨，落下的地方不同，變化也不同。這兩件事說明眾生的形體沒有固定的本質，而是隨著罪業和福報而感應變化的。

English version: The elder's house was near the temple, and the elder brother frequently visited this house, seeking him as a wise teacher, wanting to save his younger brother. The elder's son was only three years old when he accepted offerings and was made a disciple. At the age of four, his nurse carried him to the temple where his teacher resided. The temple was on a mountain, with a path made of piled stones. The nurse, holding the child insecurely, lost her grip, and he fell to the ground, his head hitting a stone, causing his brains to spill out and he died. At the moment of death, the child harbored evil thoughts, resenting the nurse for not holding him securely, which led to this disaster. Thus, he arose with anger, and upon death, he directly fell into the great hell. The elder brother again entered meditation and saw him born in hell. He then sighed, 'This is surely the end. The suffering of hell is so intense, it is difficult to save him. Even the Buddhas cannot do anything about it, how much less can I?' This is a metaphor for people who have a reputation but do not practice meditation, and after death, they fall into evil paths. Even their parents and siblings cannot save them. Raunzhū was a disciple of Śāriputra. He had once stolen food from a Pratyekabuddha, and because of this sin, he was born into the realm of hungry ghosts, suffering for countless kalpas. After ending his life as a hungry ghost, he was reborn as a human, and for five hundred lifetimes, he suffered the punishment of hunger. In his last life, he encountered the Buddha in the world, left home to study the Way, and wore the three Dharma robes. However, when he begged for food, no one was willing to give him anything. Sometimes he would go five or seven days without food. Maudgalyāyana took pity on him and begged for food to give him, but as soon as it was placed in the bowl, a large bird snatched it away. Śāriputra begged for food to give him, but as soon as it was placed in the bowl, it turned into mud. Mahākāśyapa begged for food to give him, but as soon as he brought it to his mouth, his mouth immediately closed, and there was no way to eat it. The Buddha gave him food, and because of the Buddha's great compassion, the food immediately entered his mouth, and the taste was extraordinary. The Buddha also used various skillful means to teach him the Dharma. At that time, Raunzhū heard the sublime Dharma, and his heart was filled with both sorrow and joy. He meditated with a single mind and attained the path of an Arhat. A dragon ascended to the sky and sent down a great rain. When the rain fell on the heavenly palace, it turned into seven treasures. When it fell on the human world, it nourished all things. When it fell on the bodies of hungry ghosts, it turned into a great fire, burning their bodies. It was the same rain, but the transformations were different depending on where it fell. These two events illustrate that the forms of beings have no fixed essence, but rather change according to the karmic effects of their sins and merits.

。

（一三）

外國有住處，眾中有一道人，當衆僧凈地大行，更有一道人性多瞋恚，便以舌舐之用示眾人。雖欲彰人之罪，不知自惡其口。此明人好言他惡其喻若是，唯知彰人之罪，不知自毀其行也。

（一四）

外國小人，事貴人慾得其意，見貴人唾地，競來以足踏去之。有一人不大健剿，雖欲踏之初不能得，后見貴人慾唾，始聚口時便以足踏其口。貴人問言：「汝欲反耶？何故踏吾口？」小人答言：「我是好意，不欲反也。」貴人問言：「汝若不反，何以至是？」小人答言：「貴人唾時我常欲踏唾，唾才出口眾人恒奪，我前初不能得，是故就口中蹋之也。」此喻論議時，要須義出口然後難也。若義在口、理未宣明便興難者，喻若就口中蹋之也。

（一五）

昔佛與諸弟子，入舍衛城欲乞食，道邊見有一坑舉城污露，諸不凈物悉在其中，見一老母豬將諸肫子，共臥不凈坑中。時佛微笑現四十齒並出四牙，從四牙中放大光明，遍照三千周及十方，其光明還繞佛身三匝從胸上入。諸佛之法，說地獄事光從足下入，欲說畜生事光從膊入，欲說餓鬼事光從髀入，欲說人事光從䐡入，欲說諸天事光從胸入，欲說聲聞事光從口入，欲說緣覺事光從眉間相入，欲說諸佛菩薩事光從頂入

現代漢語譯本 （一三） 外國有處住所，僧眾中有一位道人，當著眾僧在凈地大步行走，另有一位道人性情多嗔怒，就用舌頭去舔他走過的地方給眾人看。雖然想揭示別人的過錯，卻不知道自己弄髒了嘴。這說明人喜歡說別人的壞處就像這樣，只知道揭示別人的過錯，卻不知道自己也在敗壞自己的行為。

（一四） 外國有位小人，侍奉貴人想要討好他，看見貴人吐唾沫在地上，就爭著跑去用腳踩掉。有一個人不太敏捷，雖然想踩卻總是搶不到，後來看到貴人要吐唾沫，剛張開嘴時就用腳踩到他的嘴上。貴人問他說：『你想造反嗎？為什麼踩我的嘴？』小人回答說：『我是好意，不想造反。』貴人問說：『你若不想造反，為何要這樣做？』小人回答說：『貴人吐唾沫時我總是想踩掉，唾沫剛出口眾人就搶著踩，我之前總是搶不到，所以才踩到嘴裡。』這比喻在辯論時，要等對方把意思說出口后再反駁。如果對方意思還在嘴裡、道理還沒闡明就反駁，就像踩到嘴裡一樣。

（一五） 從前佛陀和弟子們，進入舍衛城想要乞食，在路邊看見一個坑，全城污穢都傾倒在那裡，各種不乾淨的東西都在其中，看見一頭老母豬帶著一群小豬，一起臥在不乾淨的坑裡。當時佛陀微笑，露出四十顆牙齒並伸出四顆牙，從四顆牙中放出大光明，遍照三千世界和十方，光明又繞佛身三圈從胸口進入。諸佛的法則，說地獄的事情光從腳下進入，想說畜生道的事情光從肩膀進入，想說餓鬼道的事情光從腿部進入，想說人道的事情光從腰部進入，想說諸天的事情光從胸口進入，想說聲聞的事情光從口中進入，想說緣覺的事情光從眉間進入，想說諸佛菩薩的事情光從頭頂進入。

English version (13) In a foreign land, there was a dwelling, and among the monks, there was a Taoist who walked grandly on the clean ground in front of the assembly. Another Taoist, prone to anger, would lick the ground where the first had walked to show it to everyone. Though intending to reveal the other's fault, he did not realize he was defiling his own mouth. This illustrates how people like to speak ill of others, only knowing to point out others' faults, but not realizing they are ruining their own conduct.

(14) In a foreign land, a petty person, wanting to please a noble, would rush to stomp on the ground where the noble had spat. One person, not very agile, though wanting to stomp, could not get there in time. Later, seeing the noble about to spit, he stomped on the noble's mouth as he opened it. The noble asked, 'Do you want to rebel? Why did you stomp on my mouth?' The petty person replied, 'I meant well, I don't want to rebel.' The noble asked, 'If you don't want to rebel, why did you do this?' The petty person replied, 'When you spit, I always want to stomp on it. As soon as the spit comes out, everyone rushes to stomp it, and I could never get there first, so I stomped on it in your mouth.' This is a metaphor for debate: one should wait for the other's meaning to be spoken before refuting it. If one refutes before the meaning is clear, it is like stomping on the mouth.

(15) Once, the Buddha and his disciples entered the city of Savatthi to beg for alms. By the roadside, they saw a pit where the city's filth was dumped, with all sorts of unclean things in it. They saw an old sow with her piglets, lying together in the unclean pit. At that moment, the Buddha smiled, revealing forty teeth and four fangs. From the four fangs, great light shone, illuminating the three thousand worlds and the ten directions. The light then circled the Buddha three times and entered his chest. According to the Buddha's teachings, when speaking of hell, the light enters from the feet; when speaking of animals, the light enters from the shoulders; when speaking of hungry ghosts, the light enters from the thighs; when speaking of humans, the light enters from the waist; when speaking of the heavens, the light enters from the chest; when speaking of Sravakas, the light enters from the mouth; when speaking of Pratyekabuddhas, the light enters from between the eyebrows; and when speaking of Buddhas and Bodhisattvas, the light enters from the top of the head.

。阿難見光從胸入，知佛欲說諸天事，即時長跪白佛請問其意。佛語阿難：「過去無數劫有一長者，乏無兒息，唯有一女端正殊妙聰明辯慧，其女父母甚愛重之。女年既大，便說一偈問父母言：『一切駛水流，世間苦樂事，本從何處出，何時當休息？』父母聞之慶其奇雅，不知何言以答此偈。其女欲解此義而不蒙答，便大愁憂不復飲食。父母見女愁憂，便大恐懅，即時為設大會，請諸婆羅門及多智長老，眾人雲集。供設既畢，于眾會中施一小床，女坐其上，還說前偈以問眾人，眾人默然無能答者。長者即以七寶盛滿一盤而宣令曰：『其有能答者，以此與之。』時有一婆羅門，形體端正而智慧鮮少，貪其珍寶便言：『我能答也。』其女聞之即說偈以問婆羅門，亦不解此偈義之所歸，直言：『此事都無所有也。』女即思惟，即得無所有定，便自唱言：『此真大師益我不少。』女後命終上生無所有處，過四十劫，盡彼天壽來生此間。」爾時長者女者，此老母豬身是也，天福已盡宿命罪至，於此世受豬形也。此女本說偈問時，若遇明師即可得道；此女雖行禪定無有智慧，定報既終還墮惡道也。

（一六）

昔有一大國王，身得重病十二年不差，一切大醫無能治者

現代漢語譯本：阿難看到光芒從佛的胸口進入，知道佛要講述諸天的事情，立刻長跪，向佛請問其中的含義。佛告訴阿難：『過去無數劫之前，有一位長者，沒有兒子，只有一個女兒，容貌端莊美麗，聰明伶俐，能言善辯。她的父母非常疼愛她。女兒長大后，就說了一首偈語問父母：『一切奔流的水，世間的苦樂之事，原本是從哪裡產生的，什麼時候才能停止？』父母聽了，讚賞她的奇特高雅，卻不知道該如何回答這首偈語。女兒想要理解其中的含義卻沒有得到解答，便非常憂愁，不再吃飯。父母看到女兒憂愁，非常害怕，立刻舉辦盛大的集會，邀請了許多婆羅門和有智慧的長老，眾人聚集在一起。供奉完畢后，在集會中設定了一張小床，讓女兒坐在上面，再次說出之前的偈語來問眾人，眾人沉默不語，沒有人能夠回答。長者就用七寶裝滿一個盤子，並宣佈說：『誰能回答這個問題，就把這些給他。』當時有一個婆羅門，外表端正但智慧淺薄，貪圖那些珍寶，就說：『我能回答。』女兒聽了，就用偈語來問婆羅門，婆羅門也不理解這偈語的含義，只是說：『這件事根本不存在。』女兒就思考，立刻進入了無所有定，然後自己說道：『這真是大師，對我幫助很大。』女兒後來去世，上升到無所有處，過了四十劫，天壽盡了，又來到這個世間。』當時的長者女兒，就是現在這頭老母豬。天上的福報已經用盡，前世的罪業到來，所以今生受豬的形體。這個女兒當初說偈語提問時，如果遇到明師就可以得道；這個女兒雖然修行禪定，卻沒有智慧，禪定的果報結束后，還是會墮入惡道。』 從前有一位大國王，身患重病十二年都沒有好轉，所有的大醫生都無法醫治。

English version: Ananda saw light entering from the Buddha's chest and knew that the Buddha intended to speak about the heavens. He immediately knelt and asked the Buddha about its meaning. The Buddha told Ananda, 'In the countless past kalpas, there was an elder who had no sons, only a daughter who was beautiful, intelligent, and eloquent. Her parents loved her dearly. When the daughter grew up, she spoke a verse to her parents, asking: 『All the rushing waters, the world's joys and sorrows, where do they originally come from, and when will they cease?』 Her parents, hearing this, admired her uniqueness and elegance, but did not know how to answer the verse. The daughter, wanting to understand the meaning but not receiving an answer, became very sad and stopped eating. Her parents, seeing her sadness, became very afraid and immediately held a grand gathering, inviting many Brahmins and wise elders. After the offerings were made, a small bed was set up in the gathering, and the daughter sat on it. She repeated the previous verse to ask the crowd, but everyone remained silent, and no one could answer. The elder then filled a plate with seven treasures and announced, 『Whoever can answer this question will receive these.』 At that time, there was a Brahmin who was handsome but lacked wisdom. He coveted the treasures and said, 『I can answer.』 The daughter, hearing this, asked the Brahmin with a verse, but the Brahmin did not understand the meaning of the verse and simply said, 『This matter does not exist at all.』 The daughter then contemplated and immediately entered the state of nothingness. She then said to herself, 『This is truly a great teacher, helping me greatly.』 The daughter later died and ascended to the realm of nothingness. After forty kalpas, her heavenly lifespan ended, and she was reborn in this world.』 The elder's daughter at that time is now this old sow. Her heavenly blessings have been exhausted, and her past karma has caught up, so she is now in the form of a pig. When this daughter asked the question in verse, if she had met a wise teacher, she could have attained enlightenment. Although this daughter practiced meditation, she lacked wisdom, and after the rewards of meditation ended, she still fell into the evil path.』 Once, there was a great king who suffered from a serious illness for twelve years without recovery. All the great doctors were unable to cure him.

。時邊方小國統屬大王，有一醫師善能治病，王即召來令治己病，未久之間即蒙除降。王便念欲報此師恩，屢遣使者宣令彼國：「此師治王病差，應有大功宜應賞賜，像馬車乘牛羊田宅青衣直人嚴飾之具，皆給與之。」彼小國王奉宣上命，為設舍宅高堂重閣，給其師婦衣裳飲食珠環嚴具，及象馬牛羊一切備足。師在王邊無有語者，師便思惟：「我治王病大有功夫，未知王當報我與不？」復經數日王轉平復，其師請辭欲還本國，王便聽之，給一羸馬乘具亦弊。師大嘆恨：「我治王病大有功夫，而王不識恩分不相料理，令我空去。」循道愁嘆以為永恨。適至本國見有群像，問象子曰：「此誰家象？」象子答曰：「此是某甲師象。」復問象子曰：「某甲師何從得此象？」象子答曰：「某甲師治大王病差，功報所得也。」小復前行見有群馬，問馬子曰：「此誰家馬？」馬子答曰：「某甲師馬。」小復前行見有群牛羊，問群牛羊子曰：「此誰家牛羊？」羊子答曰：「某甲師牛羊。」小復前行見其本舍高堂重閣殊異本宅，問門人曰：「此是誰舍？」門人答曰：「此是某甲師舍。」便入其合內，見其婦形色豐悅身服寶衣，怪而問曰：「此誰夫人？」直人答言：「此是某甲師夫人

現代漢語譯本：當時，一個邊陲小國隸屬於大王統治，那裡有一位醫生擅長治病。大王召他來醫治自己的疾病，沒過多久病就好了。大王就想著要報答這位醫生的恩情，多次派遣使者向那個小國宣告：『這位醫生治好了我的病，功勞很大，應該賞賜他。給他大象、馬匹、車乘、牛羊、田地、僕人以及各種裝飾品。』那個小國王奉命，為醫生建造了高大的房屋，並給他的妻子準備了衣服、食物、珠寶首飾，以及大象、馬匹、牛羊等一切所需之物。醫生在大王身邊，沒有說什麼。醫生心想：『我治好了大王的病，功勞很大，不知道大王會不會報答我？』過了幾天，大王的病完全康復了。醫生請求辭行，想要回到自己的國家，大王就同意了，只給他一匹瘦弱的馬和破舊的馬具。醫生非常嘆息和怨恨：『我治好了大王的病，功勞很大，而大王卻不念恩情，不照顧我，讓我空手而歸。』他沿著道路愁嘆，認為這是永遠的遺憾。他剛回到自己的國家，就看到一群大象，問象童說：『這些是誰家的大象？』象童回答說：『這是某某醫生的象。』又問象童說：『某某醫生是從哪裡得到這些像的？』象童回答說：『某某醫生治好了大王的病，這是他得到的報酬。』他又往前走，看到一群馬，問馬童說：『這些是誰家的馬？』馬童回答說：『這是某某醫生的馬。』他又往前走，看到一群牛羊，問放牛羊的人說：『這些是誰家的牛羊？』放羊的人回答說：『這是某某醫生的牛羊。』他又往前走，看到他原來的家變成了高大的房屋，與他原來的家完全不同，就問看門人說：『這是誰的房子？』看門人回答說：『這是某某醫生的房子。』他就走進院子，看到他的妻子容光煥發，身穿華麗的衣服，感到奇怪就問：『這是誰的夫人？』僕人回答說：『這是某某醫生的夫人。』 現代漢語譯本：當時，邊陲小國隸屬於大王，有一位醫術高明的醫生。大王召他來治病，不久病就好了。大王想報答醫生，多次派使者到小國宣旨：『這位醫生治好了我的病，功勞很大，應該賞賜他。給他大象、馬車、牛羊、田地、僕人以及各種裝飾品。』小國王奉命，為醫生建造了高大的房屋，給他的妻子準備了衣服、食物、珠寶首飾，以及大象、馬匹、牛羊等一切所需之物。醫生在大王身邊沒有說話，心裡想：『我治好了大王的病，功勞很大，不知道大王會不會報答我？』過了幾天，大王完全康復，醫生請求辭行回國，大王同意了，只給他一匹瘦馬和破舊的馬具。醫生嘆息怨恨：『我治好了大王的病，功勞很大，大王卻不念恩情，不照顧我，讓我空手而歸。』他沿著路愁嘆，認為這是永遠的遺憾。他剛到本國，看到一群大象，問象童：『這是誰家的大象？』象童說：『這是某某醫生的象。』又問：『某某醫生從哪裡得到這些像？』象童說：『某某醫生治好了大王的病，這是他得到的報酬。』他又往前走，看到一群馬，問馬童：『這是誰家的馬？』馬童說：『這是某某醫生的馬。』他又往前走，看到一群牛羊，問放牛羊的人：『這是誰家的牛羊？』放羊人說：『這是某某醫生的牛羊。』他又往前走，看到他原來的家變成了高大的房屋，與他原來的家完全不同，問看門人：『這是誰的房子？』看門人說：『這是某某醫生的房子。』他走進院子，看到他的妻子容光煥發，身穿華麗的衣服，奇怪地問：『這是誰的夫人？』僕人說：『這是某某醫生的夫人。』

English version: At that time, a small border country was under the rule of a great king. There was a physician there who was skilled in healing. The great king summoned him to treat his illness, and before long, he was cured. The great king then thought of repaying the physician's kindness and repeatedly sent messengers to that small country, proclaiming: 'This physician cured my illness, his merit is great, and he should be rewarded. Give him elephants, horses, carriages, cattle, sheep, land, servants, and all kinds of ornaments.' The small king, upon receiving the order, built a grand house for the physician, and provided his wife with clothing, food, jewelry, as well as elephants, horses, cattle, sheep, and everything else needed. The physician, while by the great king's side, said nothing. The physician thought to himself: 'I have done great work in curing the king's illness, I wonder if the king will repay me?' After a few more days, the king fully recovered. The physician requested to leave and return to his own country. The king agreed, but only gave him a weak horse and worn-out riding gear. The physician sighed and resented: 'I did great work in curing the king's illness, but the king does not remember my kindness, does not care for me, and lets me go back empty-handed.' He walked along the road, sighing with sorrow, thinking it was a permanent regret. As soon as he arrived in his own country, he saw a group of elephants and asked the elephant keeper: 'Whose elephants are these?' The elephant keeper replied: 'These are the elephants of a certain physician.' He then asked the elephant keeper: 'Where did that physician get these elephants?' The elephant keeper replied: 'That physician cured the great king's illness, and this is the reward he received.' He went a little further and saw a group of horses, and asked the horse keeper: 'Whose horses are these?' The horse keeper replied: 'These are the horses of a certain physician.' He went a little further and saw a group of cattle and sheep, and asked the herder: 'Whose cattle and sheep are these?' The herder replied: 'These are the cattle and sheep of a certain physician.' He went a little further and saw that his original house had been transformed into a grand mansion, completely different from his original home. He asked the gatekeeper: 'Whose house is this?' The gatekeeper replied: 'This is the house of a certain physician.' He then entered the courtyard and saw his wife, radiant and wearing beautiful clothes. He was surprised and asked: 'Whose wife is this?' The servant replied: 'This is the wife of a certain physician.' English version: At that time, a small border country was under the rule of a great king. There was a physician there who was skilled in healing. The great king summoned him to treat his illness, and soon he was cured. The great king wanted to repay the physician, so he repeatedly sent messengers to the small country to proclaim: 'This physician cured my illness, his merit is great, and he should be rewarded. Give him elephants, carriages, cattle, sheep, land, servants, and all kinds of ornaments.' The small king, upon receiving the order, built a grand house for the physician, and provided his wife with clothing, food, jewelry, as well as elephants, horses, cattle, sheep, and everything else needed. The physician, while by the great king's side, said nothing, thinking: 'I have done great work in curing the king's illness, I wonder if the king will repay me?' After a few days, the king fully recovered. The physician requested to leave and return to his own country. The king agreed, but only gave him a weak horse and worn-out riding gear. The physician sighed and resented: 'I did great work in curing the king's illness, but the king does not remember my kindness, does not care for me, and lets me go back empty-handed.' He walked along the road, sighing with sorrow, thinking it was a permanent regret. As soon as he arrived in his own country, he saw a group of elephants and asked the elephant keeper: 'Whose elephants are these?' The elephant keeper said: 'These are the elephants of a certain physician.' He then asked: 'Where did that physician get these elephants?' The elephant keeper said: 'That physician cured the great king's illness, and this is the reward he received.' He went a little further and saw a group of horses, and asked the horse keeper: 'Whose horses are these?' The horse keeper said: 'These are the horses of a certain physician.' He went a little further and saw a group of cattle and sheep, and asked the herder: 'Whose cattle and sheep are these?' The herder said: 'These are the cattle and sheep of a certain physician.' He went a little further and saw that his original house had been transformed into a grand mansion, completely different from his original home. He asked the gatekeeper: 'Whose house is this?' The gatekeeper said: 'This is the house of a certain physician.' He then entered the courtyard and saw his wife, radiant and wearing beautiful clothes. He was surprised and asked: 'Whose wife is this?' The servant said: 'This is the wife of a certain physician.'

。」從見象馬及入舍內，皆知是治王病功報所得，便自追恨，本治王病功夫少也。喻福德也，福德留難如王病也，醫師喻修福人也，治王病者，喻如行人能修福事也。王病差者，如福德已成也，王宣令賞賜象馬室宅者，言福積於此報成於彼也。夫望速者，常患應遲也。如人少信，有時作福便望朝夕報也，老病死至便謂自然無善報也，得天中陰善應具至，如彼醫師見象馬也。乘此中陰既到天宮，受彼生陰，目見天堂種種嚴飾，乃知追恨往昔不多作也。如彼醫師既見賞賜，恨其治病功夫少也。

（一七）

外國時有惡雨，若墮江湖河井城池水中，人食此水，令人狂醉七日乃解。時有國王多智善相，惡雨雲起王以知之，便蓋一井令雨不入。時百官群臣食惡雨水，舉朝皆狂脫衣赤裸，泥土涂頭而坐王廳上，唯王一人獨不狂也，服常所著衣天冠瓔珞坐于本床。一切群臣不自知狂，反謂王為大狂，何故所著獨爾？眾人皆相謂言：「此非小事，思共宜之。」王恐諸臣欲反，便自怖懅語諸臣言：「我有良藥能愈此病，諸人小停，待我服藥須臾當出。」王便入宮脫所著服，以泥塗面須臾還出，一切群臣見皆大喜謂法應爾，不自知狂

現代漢語譯本：『從看到象馬以及進入房屋，都明白這是醫治國王疾病的功勞所得的報酬，便開始後悔，當初醫治國王疾病的功夫太少了。』這比喻福德，福德的積累就像國王的疾病一樣，醫生比喻修行福德的人，醫治國王的疾病比喻修行人能夠修福的事情。國王的疾病痊癒，就像福德已經成就。國王下令賞賜象馬房屋，是說福德積累在此，報應在彼。那些希望快速得到回報的人，常常會因為回報來得慢而感到憂慮。就像有些人缺乏信心，有時做了善事就希望早晚得到回報，等到年老、生病、死亡來臨，就認為自然而然沒有善報。等到天中陰的善報全部到來，就像那個醫生看到象馬一樣。憑藉這個中陰身到達天宮，接受那裡的生命，親眼看到天堂各種莊嚴的裝飾，才知道後悔過去沒有多做善事。就像那個醫生看到賞賜，後悔自己醫治疾病的功夫太少一樣。 現代漢語譯本：外國有時會下惡雨，如果落入江河湖泊、水井、城池水中，人喝了這種水，就會狂醉七天才能清醒。當時有個國王很有智慧，善於觀察天象，惡雨的云剛出現，國王就知道了，於是就蓋住了一口井，讓雨水進不去。當時百官群臣都喝了惡雨的水，整個朝廷都發狂了，脫掉衣服，用泥土塗抹頭，坐在王宮大殿上，只有國王一個人沒有發狂，穿著平常的衣服，戴著天冠瓔珞，坐在自己的寶座上。所有的大臣都不知道自己發狂了，反而認為國王是大瘋子，為什麼只有他穿成這樣？大家互相議論說：『這可不是小事，應該一起想辦法。』國王擔心大臣們要造反，就害怕地對大臣們說：『我有良藥能治好這種病，大家稍等一下，等我服下藥，一會兒就出來了。』國王就進入宮殿，脫下自己的衣服，用泥土塗抹臉，一會兒又出來，所有的大臣看到都非常高興，認為本來就應該這樣，不知道自己發狂了。

English version: 'From seeing the elephants and horses and entering the house, they all understood that this was the reward for the merit of curing the king's illness, and they began to regret that they had not put in enough effort to cure the king's illness.' This is a metaphor for blessings and merits. The accumulation of blessings and merits is like the king's illness. The doctor is a metaphor for those who cultivate blessings. Curing the king's illness is a metaphor for practitioners who can do meritorious deeds. The king's recovery is like the completion of blessings and merits. The king's order to reward elephants, horses, and houses means that blessings and merits are accumulated here and rewarded there. Those who hope for quick rewards often worry because the rewards come slowly. It's like some people who lack faith, sometimes do good deeds and hope to be rewarded sooner or later. When old age, sickness, and death come, they think that there is naturally no good reward. When the good rewards of the intermediate state of existence all arrive, it is like that doctor seeing the elephants and horses. Relying on this intermediate state of existence, they arrive at the heavenly palace, receive life there, and see with their own eyes the various solemn decorations of heaven, and then they regret not having done more good deeds in the past. It's like that doctor seeing the rewards and regretting that he didn't put in enough effort to cure the illness. English version: In foreign countries, there are times when there is evil rain. If it falls into rivers, lakes, wells, or city pools, people who drink this water will become intoxicated for seven days before they recover. At that time, there was a king who was very wise and good at observing celestial phenomena. When the clouds of evil rain appeared, the king knew about it, so he covered a well to prevent the rain from entering. At that time, all the officials and ministers drank the water of the evil rain, and the entire court went mad, taking off their clothes, smearing their heads with mud, and sitting in the royal palace hall. Only the king was not mad. He wore his usual clothes, a heavenly crown, and necklaces, and sat on his throne. All the ministers did not know that they were mad, but instead thought that the king was a big madman. Why was he the only one dressed like that? Everyone discussed with each other, saying, 'This is no small matter, we should think of a solution together.' The king was worried that the ministers would rebel, so he fearfully said to the ministers, 'I have a good medicine that can cure this disease. Everyone wait a moment, and after I take the medicine, I will come out soon.' The king then entered the palace, took off his clothes, smeared his face with mud, and came out again after a while. All the ministers were very happy to see this, thinking that this was how it should be, and they did not know that they were mad.

。七日之後群臣醒悟大自慚愧，各著衣冠而來朝會，王故如前赤裸而坐，諸臣皆驚怪而問言：「王常多智，何故若是？」王答臣言：「我心常定無變易也，以汝狂故反謂我狂，以故若是，非實心也。」如來亦如是，以眾生服無明水一切常狂，若聞大聖常說諸法不生不滅、一相無相者，必謂大聖為狂言也。是故如來隨順眾生，現說諸法是善是惡、是有為是無為也。

（一八）

阿修羅前世時曾為貧人，居近河邊常渡河擔薪。時河水深流復駛疾，此人數數為水所漂，既亡所持身又沒溺，隨流宛轉急而得出。時有辟支佛作沙門形詣舍乞食，貧人歡喜即施，飯食訖已行澡水畢，置缽虛中飛行而去。貧人見之因以發願：「愿我後生身形長大，一切深水無過膝者。」以是因緣得極大身，四大海水不能過膝，立大海中身過須彌，手據山頂下觀忉利天。況佛無央數劫積大誓願，法身滿虛何足怪乎？

（一九）

昔有一國王子，年始七歲，便入深山求學仙道，未曾知朝廷百官之任。后國王壽終，便無堪任為國王者，群臣共議：「山中仙人本是王子，兼修道德，以此為王，萬國有賴也。」率土臣民皆出詣山，拜此仙以為國王，乘以王輿迎還本國，宣敕食官妙饌盛味以饗大王

現代漢語譯本：七天之後，群臣醒悟過來，都感到非常慚愧，各自穿戴好衣帽前來朝見。國王仍然像之前那樣端坐著，大臣們都感到驚奇怪異，就問國王說：『您一向很有智慧，為什麼會這樣呢？』國王回答他們說：『我的心一直堅定不變，是你們自己發狂，反而說我發狂，所以我才這樣，這並非我的本心。』如來也是這樣，因為眾生被無明之水所矇蔽，一切都處於瘋狂的狀態。如果聽到大聖常說諸法不生不滅、一相無相，一定會認為大聖說的是瘋話。所以如來順應眾生，才示現說諸法是善是惡、是有為是無為。 現代漢語譯本：阿修羅前世曾是一個貧窮的人，住在河邊，經常渡河去砍柴。當時河水又深又急，這個人多次被水沖走，不僅失去了所拿的東西，自己也差點被淹死，隨著水流翻滾，好不容易才爬出來。當時有一位辟支佛，以沙門的形象來到他家乞食，貧人很高興地佈施給他。辟支佛吃完飯，洗完缽，把空缽放在空中，就飛走了。貧人看到后就發願說：『愿我來世身體高大，一切深水都不能沒過我的膝蓋。』因為這個因緣，他得到了巨大的身體，四大海水都不能沒過他的膝蓋，站在大海中，身體超過了須彌山，手可以抓住山頂，向下看忉利天。更何況佛陀經過無數劫積累了宏大的誓願，法身充滿虛空，又有什麼可奇怪的呢？ 現代漢語譯本：從前有一個國家的王子，七歲的時候就進入深山學習仙道，從來不知道朝廷百官的職責。後來國王去世了，沒有可以勝任國王的人，群臣共同商議說：『山中的仙人本來是王子，又修養了道德，讓他做國王，國家就有了依靠。』於是全國的臣民都來到山中，拜這位仙人為國王，用王車把他迎回本國，頒佈命令，用美味佳餚來款待大王。

English version: After seven days, the ministers awoke and were deeply ashamed. They put on their official attire and came to court. The king sat as before, and the ministers were astonished and asked, 'You have always been wise, why are you acting like this?' The king replied, 'My mind has always been steadfast and unchanging. It is because of your madness that you call me mad. Therefore, I act this way, but it is not my true intention.' The Tathagata is also like this. Because sentient beings are covered by the water of ignorance, they are all in a state of madness. If they hear the Great Sage constantly speaking of the non-arising and non-ceasing of all dharmas, of the one form and no form, they will surely think the Great Sage is speaking mad words. Therefore, the Tathagata conforms to sentient beings and manifests the teaching that all dharmas are good or evil, conditioned or unconditioned. English version: In a previous life, an Asura was a poor man who lived near a river and often crossed it to gather firewood. The river was deep and swift, and this man was repeatedly swept away by the water. He lost what he was carrying and nearly drowned, tumbling in the current before finally managing to get out. At that time, a Pratyekabuddha, in the form of a Shramana, came to his house to beg for food. The poor man happily gave him alms. After the Pratyekabuddha finished eating, washed his bowl, and placed the empty bowl in the air, he flew away. Upon seeing this, the poor man made a vow: 'May I be born in the next life with a tall body, so that no deep water can reach above my knees.' Because of this cause, he obtained a huge body. The four great oceans could not reach above his knees. Standing in the ocean, his body surpassed Mount Sumeru, his hand could grasp the mountain top, and he could look down upon the Trayastrimsha Heaven. How much more so is it for the Buddha, who has accumulated great vows over countless kalpas? His Dharma body fills the void, so what is there to be surprised about? English version: Once, there was a prince of a certain country who, at the age of seven, entered the deep mountains to study the way of immortals, never knowing the duties of the court officials. Later, the king passed away, and there was no one suitable to be king. The ministers discussed together, saying, 'The immortal in the mountains is originally a prince, and he has cultivated virtue. If we make him king, the country will have a reliance.' So, all the subjects of the land went to the mountains, bowed to this immortal as their king, and brought him back to the country in a royal carriage. They issued an edict to provide the great king with delicious and sumptuous meals.

。王以食味可口故，其餘諸物事事從廚士索之，群臣具皆笑，故謂王曰：「百官之任各有所主，廚官自主食、衣官自主衣，兵事寶藏各有所司，不可以食美故責備一人也。」此喻明眾經各自有所明，不可責備於一經也。彼若自明諸法實相，阿毗曇明諸法有，各各相異，勒相、無相而說也。

（二〇）

鹿林昔有五百群鹿，在此林中有鹿王，一是菩薩，一是真鹿王。時有國王出城獵，見此群鹿引兵圍之，彼二鹿王共設方計，俱詣人王長跪白人王言：「今在王界分受屠割，若王一時並殺諸鹿，啖不時盡或臭爛，意欲日送二鹿以供王食，餘者次第當日日奉送不敢有闕也。愿王見聽，小得延命，此豈是非大王之恩耶？」於是人王聽如所白，開圍放之。從此以後，彼二鹿王，自相料簡遂為次第，日送二鹿詣王廚下。更數日後，有一妊身鹿次應就死，彼鹿詣其王所求待產竟，彼王報言：「余鹿次第未至，誰代汝者？」彼鹿便詣菩薩王所，白菩薩言：「我王不仁，不以理恕，今來歸命，愿為理之。」菩薩鹿王愍其如此，遂便自詣人王廚下，廚士白王言：「鹿王自來詣廚，求代彼妊身之鹿。」王乃怪之希有，語廚士言：「將彼鹿王來。」於是鹿王詣人王所，遂向王廣說其意，於是人王信心遂生

現代漢語譯本：因為國王覺得食物味道可口，所以其他一切事物都向廚師索取，群臣都嘲笑他，於是對國王說：『百官的職責各有主管，廚官主管食物，衣官主管衣服，兵事和寶藏各有主管，不能因為食物美味就責備一個人。』這比喻說明各種經典各自有所闡明，不能責備於一部經典。如果《經》闡明諸法實相，《阿毗曇》闡明諸法有，它們各自不同，有的說有相，有的說無相。 現代漢語譯本：過去鹿林里有五百群鹿，這片林子里有鹿王，一個是菩薩，一個是真正的鹿王。當時有國王出城打獵，看到這群鹿就帶兵圍捕。那兩個鹿王共同商量對策，一起到國王面前長跪，對國王說：『現在在您的領地裡，我們接受被宰割的命運。如果大王一次性殺光所有的鹿，吃不完就會腐爛。我們願意每天送兩隻鹿來供您食用，其餘的鹿會按順序每天奉上，不敢有絲毫怠慢。希望大王能夠允許，讓我們稍微延長生命，這難道不是大王的恩德嗎？』於是國王聽從了他們的請求，解除了包圍放走了鹿群。從此以後，那兩個鹿王互相商量，決定了送鹿的順序，每天送兩隻鹿到國王的廚房。過了幾天，有一隻懷孕的母鹿輪到被送去處死，這隻鹿到鹿王那裡請求等它生產完。鹿王回答說：『其他鹿的順序還沒到，誰來代替你呢？』這隻鹿就到菩薩鹿王那裡，對菩薩說：『我的國王不仁慈，不講道理，現在來歸順您，希望您能為我主持公道。』菩薩鹿王憐憫它這樣，就自己到國王的廚房，廚師對國王說：『鹿王自己來到廚房，請求代替那隻懷孕的母鹿。』國王感到奇怪，覺得很稀有，就對廚師說：『把那隻鹿王帶來。』於是鹿王到國王那裡，向國王詳細說明了原因，於是國王的信心就產生了。

English version: Because the king found the food delicious, he demanded everything else from the cook. The ministers all laughed, and said to the king, 'Each official has their own responsibility. The cook is in charge of food, the clothing official is in charge of clothing, and military affairs and treasures each have their own officials. You cannot blame one person just because the food is delicious.' This analogy illustrates that each scripture has its own teachings, and one cannot blame one scripture. If the Sutras explain the true nature of all phenomena, and the Abhidhamma explains the existence of all phenomena, they are different from each other, some speaking of form, and some speaking of formlessness. English version: In the past, there were five hundred herds of deer in the Deer Forest. In this forest, there were two deer kings, one was a Bodhisattva, and the other was a true deer king. At that time, a king went out of the city to hunt, and seeing these herds of deer, he led his troops to surround them. The two deer kings discussed a plan together, and together they knelt before the king and said, 'Now, in your territory, we accept the fate of being slaughtered. If Your Majesty kills all the deer at once, they will not be eaten in time and will rot. We are willing to send two deer each day to provide for your meals, and the rest will be sent in order each day, without any negligence. We hope Your Majesty will allow us to extend our lives a little, wouldn't this be Your Majesty's kindness?' So the king listened to their request, lifted the siege, and released the deer. From then on, the two deer kings discussed with each other and decided on the order of sending the deer, sending two deer to the king's kitchen each day. After a few days, a pregnant doe was next in line to be sent to her death. This doe went to the deer king and asked to wait until after she gave birth. The deer king replied, 'The other deer's turn has not come yet, who will replace you?' This doe then went to the Bodhisattva deer king, and said to the Bodhisattva, 'My king is unkind and unreasonable, now I come to submit to you, I hope you can uphold justice for me.' The Bodhisattva deer king, pitying her situation, went to the king's kitchen himself. The cook said to the king, 'The deer king himself has come to the kitchen, asking to replace the pregnant doe.' The king was surprised and found it rare, and said to the cook, 'Bring that deer king here.' So the deer king went to the king, and explained the reason in detail to the king, and then the king's faith arose.

。「禽獸猶尚修德，何況人乎？」令一國之內永不射獵，以此林野長施群鹿，從是以來遂以鹿林為名也。

（二一）

昔有一居士，其婦妊身，請佛到舍供養畢，欲令如來佔其妻後生子欲知男女。佛言：「后當生男，端正殊好，及至長大，當於人中受天上樂，后當得羅漢道。」居士聞之心疑不信，后復請六師供養畢，復令佔之，居士語六師言：「前使瞿曇沙門佔之，言后當生男，不知實為男不？」六師言：「當生女。」彼六師等憎疾佛法，茍欲相反還自思惟：「若彼生男者，彼居士便當棄我奉事瞿曇。」便作詭語：「居士！君婦當生男，生男之後方大兇禍，家室親屬七世絕滅，以不吉故我前詭言是女也。」居士聞之，心用惶怖不知所如。彼六師等便語居士：「欲得吉利，惟當除去之耳。」六師便為居士婦按腹，按腹欲令落之。按腹不止，居士婦遂命終，而兒不死，宿命福德故也。居士便棄其婦著死人處，大積薪燒之，火焰既盛，佛便將諸弟子就往觀之，居士婦身破壞，便見其兒在蓮花上坐，端正殊好顏貌如雪。佛命耆域：「取此兒來。」耆域即取來，出還本居士，居士遂便長育之

現代漢語譯本 『禽獸尚且懂得修養品德，何況是人呢？』於是下令全國境內永遠禁止射獵，以此讓這片林野長期施捨給群鹿，從此以後就用鹿林作為這個地方的名字。 從前有一個居士，他的妻子懷了身孕，請佛到家中供養完畢后，想讓如來占卜他的妻子將要生的孩子是男是女。佛說：『以後會生男孩，相貌端正非常美好，等到長大后，會在人間享受天上的快樂，之後會得羅漢道。』居士聽了心中疑惑不信，後來又請六師供養完畢，又讓他們佔卜，居士對六師說：『之前讓瞿曇沙門占卜，說以後會生男孩，不知道是不是真的會生男孩？』六師說：『會生女孩。』那些六師等憎恨嫉妒佛法，只想和佛法相反，他們自己思量：『如果他生男孩，那個居士就會拋棄我們去侍奉瞿曇。』於是就說謊道：『居士！你的妻子會生男孩，生男孩之後會有大兇禍，家室親屬七代都會滅絕，因為不吉利，所以我們之前謊說是女孩。』居士聽了，心中非常害怕，不知道該怎麼辦。那些六師就對居士說：『想要得到吉利，只有除掉他。』六師就為居士的妻子按壓腹部，按壓腹部想要讓他墮胎。按壓不止，居士的妻子就死了，但是孩子沒死，是因為宿命的福德。居士就把他的妻子扔到放死人的地方，堆積柴火燒她，火焰正旺的時候，佛就帶著弟子們前去觀看，居士的妻子身體被燒燬，就看見他的孩子坐在蓮花上，相貌端正非常美好，容顏像雪一樣白。佛命令耆域：『把這個孩子抱來。』耆域就抱來了，送還給原來的居士，居士就撫養他長大。

English version 'Even birds and beasts still value cultivating virtue, how much more should humans?' Therefore, he ordered that hunting be forever forbidden within the entire country, so that this forest and field would be a long-term refuge for the deer, and from then on, it was named Deer Forest. Once there was a layperson whose wife was pregnant. After inviting the Buddha to his home for offerings, he wanted the Tathagata to predict whether his wife would give birth to a boy or a girl. The Buddha said, 'She will give birth to a boy, who will be handsome and exceptionally beautiful. When he grows up, he will enjoy heavenly bliss in the human world, and later he will attain the path of an Arhat.' The layperson heard this and was doubtful and did not believe it. Later, he invited the six teachers for offerings and asked them to make a prediction. The layperson said to the six teachers, 'I previously had the Shramana Gautama make a prediction, and he said that a boy would be born. I don't know if it will really be a boy?' The six teachers said, 'A girl will be born.' Those six teachers hated and envied the Buddha's teachings, and only wanted to oppose them. They thought to themselves, 'If he gives birth to a boy, that layperson will abandon us and serve Gautama.' So they lied, saying, 'Layperson! Your wife will give birth to a boy, and after the boy is born, there will be a great calamity. Your family and relatives for seven generations will be wiped out. Because it is inauspicious, we previously lied and said it would be a girl.' The layperson heard this and was very frightened, not knowing what to do. Those six teachers then said to the layperson, 'If you want to be auspicious, you must get rid of him.' The six teachers then pressed on the layperson's wife's abdomen, trying to cause a miscarriage. The pressing did not stop, and the layperson's wife died, but the child did not die, because of his past life's merits. The layperson threw his wife in the place for the dead, piled up firewood to burn her. When the flames were raging, the Buddha took his disciples to watch. The layperson's wife's body was destroyed, and they saw her child sitting on a lotus flower, handsome and exceptionally beautiful, with a face as white as snow. The Buddha ordered Jivaka, 'Bring this child here.' Jivaka brought him, and returned him to the original layperson, who then raised him.

。至年十六才美過人，便廣設多美飲食請彼六師，六師既坐，未久之間便失笑，其人問：「何故笑也？」六師便答：「吾見五萬里有山，山下有水，有一獼猴落水，是故笑耳。」此兒知其虛妄，便缽中盛種種好羹以飯覆上，使人擎與之，餘人缽中下著飯上著羹。諸人皆食，唯六師獨瞋不食。主人問：「何故不食？」六師答言：「無羹云何食？」主人言：「君眼乃見五萬里獼猴落水，何不見飯下羹耶？」於是六師大瞋，竟不食而還，逕向尸利求多廣說。其人姊與求多作婦，尸利求多聞之亦瞋，告六師言：「瞿曇是彼師，我為大師請來毀辱之也。」是以作火坑毒飯也。此喻極廣，不能一一出，故略舉其要也。

（二二）

昔有一道士造婆羅門家乞食，婆羅門使婦擎食食之，婦在前立。其婦端正，道士觀之心便生變，語婆羅門言：「欲味過患出。」婆羅門不解，便問言：「何等欲味過患出？」道士便抱其婦咽共嗚嗚已，語婆羅門言：「此是欲味。」婆羅門大瞋，以杖打此道人一下，道人復語：「此過是患。」復欲重打，道人走到門外，復回頭語婆羅門：「此是出也。」喻人不能玄解義味，要須指事然後悟之也

現代漢語譯本：這孩子到了十六歲時，容貌才華都非常出衆，於是就大擺宴席，用各種美味佳餚款待六師。六師入座后，沒過多久就都笑了。這孩子問：『你們為何發笑？』六師回答說：『我們看見五萬裡外有座山，山下有水，有一隻獼猴掉進水裡，所以才笑。』這孩子知道他們是胡說八道，就用缽盛滿各種美味的羹湯，上面蓋上米飯，讓人端給六師，而其他人的缽里則是下面放米飯，上面放羹湯。大家都吃了，只有六師生氣不吃。主人問：『為何不吃？』六師回答說：『沒有羹湯，怎麼吃？』主人說：『你們的眼睛能看到五萬裡外的獼猴落水，為何看不到米飯下面的羹湯呢？』於是六師大怒，最終沒有吃就離開了，直接去找尸利求多，想讓他多說些道理。這孩子的姐姐嫁給了尸利求多，尸利求多聽說了這件事也很生氣，告訴六師說：『瞿曇是他們的老師，我請他來是爲了羞辱他。』所以才做了火坑和毒飯。這個比喻含義很廣，不能一一列舉，所以只簡單地說一下它的要點。 現代漢語譯本：從前有個道士到婆羅門家乞食，婆羅門讓妻子端食物給他吃，妻子站在他面前。這妻子容貌端莊美麗，道士看了她，心中就產生了邪念，對婆羅門說：『慾望的滋味，過失就顯現出來了。』婆羅門不明白，就問：『什麼叫慾望的滋味，過失就顯現出來了？』道士就抱著他的妻子，親吻她，發出嗚嗚的聲音，然後對婆羅門說：『這就是慾望的滋味。』婆羅門大怒，用棍子打了道士一下，道士又說：『這就是過失和災禍。』婆羅門又要打他，道士跑到門外，又回頭對婆羅門說：『這就是出離。』這個比喻是說，人不能從深奧的道理中理解含義，必須指明具體的事情才能明白。

English version: When the child reached the age of sixteen, his beauty and talent were outstanding. He then held a grand feast, using various delicacies to entertain the six teachers. After the six teachers were seated, they all started laughing after a short while. The child asked, 'Why are you laughing?' The six teachers replied, 'We saw a mountain five thousand miles away, with water at its base, and a monkey fell into the water, so we laughed.' The child knew they were talking nonsense, so he filled bowls with various delicious soups, covered them with rice, and had people serve them to the six teachers. The others' bowls had rice at the bottom and soup on top. Everyone ate, except for the six teachers who were angry and refused to eat. The host asked, 'Why aren't you eating?' The six teachers replied, 'How can we eat without soup?' The host said, 'Your eyes can see a monkey falling into the water five thousand miles away, why can't you see the soup under the rice?' Then the six teachers became furious, and ultimately left without eating, going directly to Śrīgupta, wanting him to explain more principles. The child's sister married Śrīgupta, and Śrīgupta was also angry when he heard about this, telling the six teachers, 'Gautama is their teacher, I invited him to humiliate him.' That's why he made the fire pit and poisoned food. This metaphor is very broad, and cannot be listed one by one, so I will just briefly mention its main points. English version: Once, there was a Taoist who went to a Brahmin's house to beg for food. The Brahmin asked his wife to bring food for him, and the wife stood in front of him. The wife was beautiful and dignified, and when the Taoist saw her, his heart was filled with lust. He said to the Brahmin, 'The taste of desire, the fault is revealed.' The Brahmin didn't understand, and asked, 'What is the taste of desire, and how is the fault revealed?' The Taoist then embraced his wife, kissed her, making a 'woo woo' sound, and then said to the Brahmin, 'This is the taste of desire.' The Brahmin was furious and hit the Taoist with a stick. The Taoist then said, 'This is the fault and the disaster.' The Brahmin was about to hit him again, but the Taoist ran out the door, and then turned back to the Brahmin and said, 'This is the departure.' This metaphor means that people cannot understand the meaning from profound principles, and must be shown specific things to understand.

。

（二三）

昔有田舍人暫至都下，見被鞭持熱馬屎涂背，問言：「何故若是？」其人答：「令瘡易愈而不作瘢。」田舍人密著心中，后歸家語其家人言：「我至都下大得智慧。」后家人問言：「得何等智慧？」便呼奴言：「持鞭來痛與我二百鞭。」奴畏大家不敢違命，即痛與二百鞭流血被背，語奴言：「取熱馬屎來為我涂之，可令易愈而不作瘢。」語家人言：「汝知之不？此是智慧。」此喻下戒道人，本遇明師受戒即得，見他受戒便捐棄本戒，更作白衣以壞法身。喻受二百鞭流血被背也，方求更受如馬屎涂也。

（二四）

外國有咒龍師，軍遲盛水詣龍池邊，一心誦咒此龍，即時便見大火從池底起，舉池皆然。龍見火怖出頭望山，復見大火燒諸山澤，仰視山頂空無住處，一切皆熱逃身無地，唯見軍遲中水可以避難，便滅其火，身作微小形入軍遲中。彼龍池者喻欲界也，所望山澤喻色界也，視山頂者喻無色界也，咒龍師者喻菩薩也，軍遲水者喻涅槃也，彼咒術者喻方便也，大火然者喻現無常，龍大身者喻憍慢也，作小形者喻謙卑也。言菩薩示現劫燒欲色洞然，無常大火恐怖眾生，令除憍慢謙卑下下，然後乃悉入涅槃也

現代漢語譯本 （二三） 從前有個鄉下人，暫且到了京城，看見有人被鞭打后，用熱馬糞塗在背上，就問：『為什麼這樣做？』那人回答說：『這樣可以讓瘡容易好，而且不留疤。』鄉下人默默記在心裡，後來回到家告訴家人說：『我到京城得到了大智慧。』後來家人問：『得到了什麼智慧？』他就叫來僕人說：『拿鞭子來，狠狠地打我二百鞭。』僕人害怕主人不敢違抗命令，就狠狠地打了二百鞭，背上流血，然後告訴僕人說：『拿熱馬糞來給我塗上，可以讓瘡容易好，而且不留疤。』又告訴家人說：『你們知道嗎？這就是智慧。』這比喻那些下等根性的修行人，本來遇到明師受了戒就得到了，看到別人受戒就拋棄了自己原來的戒律，又去做俗人來破壞自己的法身。就像受了二百鞭打得背上流血一樣，才去尋求像用馬糞塗抹一樣的方法。

（二四） 外國有個能用咒語降龍的法師，他拿著盛滿水的軍持來到龍池邊，一心念誦咒語，這時就看見大火從池底升起，整個池子都燃燒起來。龍看見火害怕，就探出頭望向山，又看見大火燒遍了山澤，抬頭看山頂，空無一處可以居住，一切都熱得無處可逃，只有看見軍持中的水可以避難，於是就熄滅了大火，把身體變成很小的樣子進入軍持中。那個龍池比喻欲界，所望的山澤比喻，看山頂比喻無，咒龍的法師比喻菩薩，軍持中的水比喻涅槃，那個咒術比喻方便，大火燃燒比喻示現無常，龍的大身體比喻驕慢，變成小身體比喻謙卑。意思是說菩薩示現劫火燃燒，欲界和色界都洞然，用無常的大火來恐嚇眾生，讓他們去除驕慢，謙卑低下，然後才能全部進入涅槃。

English version (23) Once, a country fellow went to the capital for a while. He saw someone being whipped and then having hot horse manure applied to their back. He asked, 'Why are you doing this?' The person replied, 'It makes the wound heal easily and not leave a scar.' The country fellow kept this in mind. Later, when he returned home, he told his family, 'I gained great wisdom in the capital.' Later, his family asked, 'What wisdom did you gain?' He then called a servant and said, 'Bring a whip and give me two hundred lashes.' The servant, fearing his master, dared not disobey and gave him two hundred lashes, causing his back to bleed. He then told the servant, 'Bring hot horse manure and apply it to me. It will make the wound heal easily and not leave a scar.' He then told his family, 'Do you know? This is wisdom.' This is a metaphor for those inferior practitioners who, having received precepts from a wise teacher, then abandon their original precepts upon seeing others receive them, and revert to lay life, thus destroying their Dharma body. It's like receiving two hundred lashes until their back bleeds, and then seeking a method like applying horse manure.

(24) In a foreign country, there was a dragon-taming master who, holding a water pitcher filled with water, went to the dragon pool. He single-mindedly chanted a mantra, and immediately a great fire arose from the bottom of the pool, setting the entire pool ablaze. The dragon, seeing the fire, was frightened and looked towards the mountains. It then saw the fire burning across the mountains and marshes. Looking up at the mountain peaks, it found no place to dwell, as everything was hot and there was nowhere to escape. It only saw the water in the water pitcher as a refuge. So, it extinguished the fire and transformed its body into a tiny form, entering the water pitcher. That dragon pool is a metaphor for the desire realm. The mountains and marshes it looked towards are a metaphor for . Looking at the mountain peaks is a metaphor for no . The dragon-taming master is a metaphor for a Bodhisattva. The water in the water pitcher is a metaphor for Nirvana. The mantra is a metaphor for skillful means. The great fire is a metaphor for the manifestation of impermanence. The dragon's large body is a metaphor for arrogance. Transforming into a small body is a metaphor for humility. It means that Bodhisattvas manifest the fire of the kalpa, causing the desire and form realms to be ablaze. They use the great fire of impermanence to frighten sentient beings, causing them to remove their arrogance and become humble, and then they can all enter Nirvana.

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（二五）

昔者外國從來久遠，曾有一石當人路側，時為車馬踐蹈小小損減。彼世有人嫌其妨道，務欲除之，時即打壞。見有毒蛇從石中出，得風轉大，須臾之間身滿閻浮提。閻浮提中眾生人物，一日之中悉皆啖盡然后乃死。此是惡報尚速疾如是，況之菩薩本為凡人，積功累德動經塵數之劫，適從發意便成佛道，說法度人而取泥洹，此之利疾豈足怪乎？

（二六）

昔有一蛇頭尾自相與諍，頭語尾曰：「我應為大。」尾語頭曰：「我亦應大。」頭曰：「我有耳能聽、有目能視、有口能食，行時最在前，是故可為大；汝無此術，不應為大。」尾曰：「我令汝去，故得去耳，若我以身繞木三匝三日而不已，頭遂不得去求食，飢餓垂死。」頭語尾曰：「汝可放之，聽汝為大。」尾聞其言即時放之。復語尾曰：「汝既為大，聽汝在前行。」尾在前行，未經數步墮火坑而死。此喻僧中或有聰明大德上座能斷法律，下有小者不肯順從，上座力不能制，便語之言：「欲爾隨意。」事不成濟俱墮非法，喻若彼蛇墜火坑也。

（二七）

昔有捕鳥師張羅網于澤上，以鳥所食物著其中，眾鳥命侶競來食之，鳥師引其網，眾鳥盡墮網中

現代漢語譯本 （二五） 從前外國很久以前，曾有一塊石頭在路邊，時常被車馬踐踏而略有損耗。那時有人嫌它妨礙道路，想要除掉它，就把它打碎了。結果看見一條毒蛇從石頭裡出來，遇風就變大，一會兒就身滿整個閻浮提。閻浮提中的所有生物，一天之內都被它吃光然後才死去。這惡報尚且如此迅速，何況菩薩本來是凡人，積累功德經歷了無數劫，剛一發愿就成就佛道，說法度人而進入涅槃，這利益的快速難道值得奇怪嗎？

（二六） 從前有一條蛇，頭和尾巴互相爭論，頭對尾巴說：『我應該為大。』尾巴對頭說：『我也應該為大。』頭說：『我有耳朵能聽，有眼睛能看，有嘴巴能吃，行走時最在前，所以可以為大；你沒有這些能力，不應該為大。』尾巴說：『我讓你走，你才能走，如果我用身體纏繞樹木三圈三天不放開，頭就不能去覓食，會飢餓垂死。』頭對尾巴說：『你可以放開，聽你為大。』尾巴聽了這話就放開了。頭又對尾巴說：『你既然為大，聽你在前面走。』尾巴在前面走，沒走幾步就掉進火坑死了。這比喻僧團中，或許有聰明有德的上座能決斷法律，下面有小輩不肯順從，上座力量不能制止，就對他們說：『想怎樣就怎樣吧。』事情不能成功，一起墮入非法，就像那條蛇掉進火坑一樣。

（二七） 從前有個捕鳥人，在沼澤上張開羅網，把鳥吃的食物放在裡面，眾鳥呼朋引伴爭著來吃，捕鳥人拉起網，眾鳥都掉進網裡。

English version (25) In ancient times, in a foreign land, there was a stone by the side of the road, which was often trampled by carriages and horses, causing slight damage. At that time, someone disliked it for obstructing the road and wanted to remove it, so they broke it. As a result, they saw a venomous snake emerge from the stone, which grew larger with the wind, and in a short time, its body filled the entire Jambudvipa. All living beings in Jambudvipa were devoured by it within a day, and then it died. This is how swift evil retribution can be. How much more so for a Bodhisattva, who was originally an ordinary person, who accumulated merit and virtue through countless kalpas, and upon making a vow, immediately achieves Buddhahood, teaches the Dharma to liberate beings, and enters Nirvana. Is this swiftness of benefit really so strange?

(26) Once upon a time, there was a snake whose head and tail were arguing with each other. The head said to the tail, 'I should be the greater.' The tail said to the head, 'I should also be the greater.' The head said, 'I have ears to hear, eyes to see, and a mouth to eat. I walk in front, so I should be the greater. You have none of these abilities, so you should not be the greater.' The tail said, 'I allow you to go, so you can go. If I wrap my body around a tree three times for three days without letting go, the head will not be able to find food and will starve to death.' The head said to the tail, 'You can let go, I will allow you to be the greater.' The tail, upon hearing this, let go. The head then said to the tail, 'Since you are the greater, I will allow you to walk in front.' The tail walked in front, but after only a few steps, it fell into a fire pit and died. This is a metaphor for a monastic community where there may be wise and virtuous senior monks who can decide on the rules, but the juniors refuse to obey. The seniors are unable to control them, so they say, 'Do as you please.' The matter fails, and they all fall into illegality, just like that snake falling into the fire pit.

(27) Once there was a bird catcher who spread a net over a marsh, placing food that birds eat inside. Many birds came with their companions to eat it. The bird catcher pulled the net, and all the birds fell into the net.

。時有一鳥大而多力，身舉此網與眾鳥俱飛而去，鳥師視影隨而逐之。有人謂鳥師曰：「鳥飛虛空而汝步逐，何其愚哉？」鳥師答曰：「不如是告，彼鳥日暮要求遷宿，進趣不同如是當墮。」其人故逐不止，日以轉暮，仰觀眾鳥翻飛爭競，或欲趣東或欲趣西，或望長林或欲赴淵，如是不已須臾便墮，鳥師遂得次而殺之。捕鳥師者如波旬也，張羅網者如結使也，負網而飛如人未離結使欲求出要也，日暮而止如人懈怠心生不復進也，求遷不同者如起六十二見恒相反也，鳥墮地者如人受邪報落地獄也。此明結使塵垢是魔羅網也。

（二八）

昔佛在世時，有五百力士俱為沙門，共在一處坐禪誦經。有不善賊盡奪諸沙門衣缽蕩盡，唯有泥洹僧在。是賊去後，諸沙門輕著泥洹僧，俱詣佛所具白此意，佛語諸沙門言：「汝何不大喚？」諸沙門答言：「佛未聽，是故不敢喚。」佛語諸比丘：「汝若不敢喚者，賊當日剝汝衣，誰當能常給者？從今日後，聽汝見賊來時大喚，捉杖磚石恐怖令去，但莫至誠傷害之耳。」人之所重者身也命也財也，此三事皆不足惜、不可輕也。不足惜者，以其非常敗壞無有堅固，愚惑惜之以為我物，貪愛吝惜起不善因緣，后墮惡道，故不足惜也

現代漢語譯本：當時有一隻鳥，體型巨大且力氣很大，它能舉起這張網，帶著其他鳥一起飛走。捕鳥人看著鳥的影子，就跟著追趕。有人對捕鳥人說：『鳥在空中飛，而你卻在地上追，真是太愚蠢了！』捕鳥人回答說：『如果不是這樣，那隻鳥到了傍晚就會尋找新的棲息地，它們前進的方向不一致，就會掉下來。』那人仍然不停地追趕，天色漸漸晚了，他抬頭看眾鳥翻飛爭搶，有的想去東邊，有的想去西邊，有的想去茂密的樹林，有的想去深淵，這樣不停地爭執，一會兒就都掉下來了，捕鳥人於是就依次把它們殺死了。捕鳥人就像波旬，張開的羅網就像煩惱，揹著網飛就像人沒有脫離煩惱，想要尋求出路，天黑了停下來就像人生出懈怠之心不再前進，尋求不同的棲息地就像生出六十二種見解，總是互相矛盾，鳥掉在地上就像人遭受邪惡的報應而墮入地獄。這說明煩惱塵垢是魔的羅網。 現代漢語譯本：過去佛在世的時候，有五百個力士一起出家做了沙門，他們一起在一個地方坐禪誦經。有一個不善良的盜賊，把所有沙門的衣服和缽都搶走了，只剩下內衣。盜賊走後，沙門們穿著內衣，一起到佛那裡，把這件事告訴了佛。佛對沙門們說：『你們為什麼不大聲呼喊呢？』沙門們回答說：『佛沒有允許，所以不敢喊。』佛對比丘們說：『如果你們不敢喊，盜賊就會當場剝下你們的衣服，誰能經常給你們衣服呢？從今天開始，允許你們看到盜賊來的時候大聲呼喊，拿著棍子、磚頭、石頭恐嚇他們離開，但不要真的傷害他們。』人們所看重的是身體、生命和財產，這三樣東西都既不值得珍惜，也不可輕視。說不值得珍惜，是因為它們都是無常敗壞的，沒有堅固性，愚昧的人執著地認為它們是自己的東西，貪愛吝惜，從而產生不善的因緣，最終墮入惡道，所以不值得珍惜。

English version: At that time, there was a bird, large and powerful, that could lift the net and fly away with other birds. The bird catcher watched the bird's shadow and followed it. Someone said to the bird catcher, 'The bird flies in the sky, and you chase it on the ground, how foolish!' The bird catcher replied, 'If it were not so, the bird would seek a new roost at dusk, and their different directions would cause them to fall.' The person continued to chase, and as evening approached, he looked up and saw the birds fluttering and fighting, some wanting to go east, some west, some to the dense forest, and some to the abyss. They argued incessantly, and soon they all fell. The bird catcher then killed them one by one. The bird catcher is like Mara, the net is like afflictions, carrying the net and flying is like a person not free from afflictions seeking a way out, stopping at dusk is like a person becoming lazy and no longer progressing, seeking different roosts is like having sixty-two views that always contradict each other, and the birds falling to the ground is like a person receiving evil retribution and falling into hell. This illustrates that the dust of afflictions is the net of Mara. English version: In the past, when the Buddha was alive, there were five hundred strong men who had become monks. They were meditating and chanting scriptures together in one place. An unkind thief stole all the monks' robes and bowls, leaving only their undergarments. After the thief left, the monks, wearing only their undergarments, went to the Buddha and told him what had happened. The Buddha said to the monks, 'Why didn't you shout loudly?' The monks replied, 'The Buddha had not permitted it, so we dared not shout.' The Buddha said to the monks, 'If you dare not shout, the thief will strip you of your clothes on the spot. Who will always provide you with clothes? From today on, you are allowed to shout loudly when you see a thief coming, and use sticks, bricks, and stones to scare them away, but do not actually harm them.' What people value are their body, life, and possessions. These three things are neither worth cherishing nor to be taken lightly. They are not worth cherishing because they are impermanent and corruptible, lacking permanence. Foolish people cling to them as their own, becoming greedy and stingy, thus creating unwholesome causes that lead to falling into evil realms. Therefore, they are not worth cherishing.

。不可輕者，以有身故遇值賢聖，擎跪曲拳承迎禮拜，后得金剛寶身不可毀壞，故曰不可輕也。命不足惜者，人為命故殺生強盜淫妷，口犯四過，心生貪恚邪見，后墮地獄，故曰不足惜也。而亦不可輕者，以有命故值遇聖賢，得聞法言精義入神盡壽修行，后得寶命無量無窮，故曰亦不可輕也。財不足惜者，以財是五家之分，盜賊水火縣官惡子，五家忽至一旦便盡，故曰不足惜也。不可輕者，遇良福田持用佈施，種種供養無所遺惜，后得寶財四大藏，周窮濟乏求得無盡，故曰不可輕也。夫修福德皆當擬心求成佛道，不應但索人天果報也。所以者何？譬如種穀但求其實，實雖未熟，莖節枝葉自然已得，佈施作福亦復如是，發意擬儀但求成佛泥洹之道，道雖未成，人天中樂金輪聖主、帝釋、梵王自然並至，亦如種穀不期莖節枝葉自然而得也。所以不應但求人天果報之樂者也。

（二九）

昔者天竺有一住處有十萬沙門，五萬餘人已得阿羅漢，六通清徹諸漏已盡，余有五萬人，或有得下三道者或未得者。有一長者欲求人天中福樂自恣，來詣塔廟施設飯食供養眾僧。時有一上坐得六神通大阿羅漢也，其人極老，須白齒落形體枯朽，於十萬人中最為上首

現代漢語譯本：不可輕視的是，因為有了這個身體，才能遇到賢聖之人，恭敬地跪拜、彎腰行禮，之後才能獲得金剛般堅不可摧的身體，所以說不可輕視。生命不值得珍惜的是，人們爲了生命而殺生、搶劫、淫亂，口犯四種過錯，心中產生貪婪、嗔恨、邪見，最終墮入地獄，所以說不值得珍惜。但也不可輕視的是，因為有了生命，才能遇到聖賢，聽聞佛法精義，深入理解並終身修行，之後才能獲得無量無盡的寶貴生命，所以說也不可輕視。錢財不值得珍惜的是，因為錢財是五家所分，盜賊、水災、火災、官府、不孝之子，這五家一旦來臨，錢財就會立刻耗盡，所以說不值得珍惜。不可輕視的是，遇到良田福地，用錢財佈施，進行各種供養，毫不吝惜，之後才能獲得寶貴的四大財富，賙濟貧困，求取無盡，所以說不可輕視。修習福德都應當立志求成佛道，不應該只求人天果報。為什麼呢？譬如種植穀物只求果實，果實雖然沒有成熟，但莖、節、枝、葉自然已經得到。佈施作福也是如此，發心立意只求成就佛陀涅槃之道，道雖然沒有成就，但人天中的快樂、金輪聖王、帝釋、梵天自然都會到來，也像種植穀物不求莖、節、枝、葉而自然得到一樣。所以不應該只求人天果報的快樂。 現代漢語譯本：從前，在天竺有一個住處，那裡有十萬沙門，其中五萬多人已經證得阿羅漢果位，六種神通清澈通達，各種煩惱都已經斷盡。其餘五萬人，有的證得下三道果位，有的還沒有證得。有一位長者想要追求人天中的福樂，於是來到佛塔寺廟，設宴供養眾僧。當時有一位上座，是證得六神通的大阿羅漢，他年紀非常大，鬍鬚花白，牙齒脫落，形體枯槁，在十萬人中最為尊貴。

English version: What should not be taken lightly is that, because of having this body, one can encounter the wise and holy, kneel and bow respectfully, and then obtain a diamond-like indestructible body, hence it is said to be not taken lightly. What is not worth cherishing is that people kill, rob, and commit adultery for the sake of life, commit four kinds of wrongdoings with their mouths, and generate greed, hatred, and wrong views in their hearts, eventually falling into hell, hence it is said to be not worth cherishing. But what should also not be taken lightly is that, because of having life, one can encounter the wise and holy, hear the profound meaning of the Dharma, deeply understand it, and practice it throughout one's life, and then obtain a precious life that is immeasurable and endless, hence it is said to be also not taken lightly. What is not worth cherishing is that wealth is divided among five families: thieves, floods, fires, government officials, and unfilial children. Once these five families arrive, wealth will be exhausted immediately, hence it is said to be not worth cherishing. What should not be taken lightly is that, when encountering a good field of merit, one should use wealth to give alms, make various offerings without any reluctance, and then obtain the precious four great treasures, helping the poor and needy, and seeking endlessly, hence it is said to be not taken lightly. Cultivating merit and virtue should all be aimed at achieving Buddhahood, and one should not only seek the rewards of humans and gods. Why is that? For example, when planting grains, one only seeks the fruit, and although the fruit has not yet ripened, the stems, nodes, branches, and leaves are naturally obtained. Giving alms and making merit is also like this. When one intends to achieve the path of Buddhahood and Nirvana, although the path has not yet been achieved, the happiness of humans and gods, the Golden Wheel King, Indra, and Brahma will naturally come, just as when planting grains, one does not seek the stems, nodes, branches, and leaves, but they are naturally obtained. Therefore, one should not only seek the happiness of the rewards of humans and gods. English version: In the past, in India, there was a place where there were 100,000 monks. Among them, more than 50,000 had already attained the Arhatship, with their six supernatural powers clear and unobstructed, and all their afflictions had been extinguished. The remaining 50,000, some had attained the lower three realms, and some had not yet attained them. There was an elder who wanted to seek happiness and pleasure among humans and gods, so he came to the pagoda temple and prepared a feast to offer to the monks. At that time, there was a senior monk who was a great Arhat who had attained the six supernatural powers. He was very old, with white hair and beard, missing teeth, and a withered body. He was the most respected among the 100,000 monks.

。為此長者咒愿畢，飲食已竟行澡水訖，便語長者言：「檀越！今施方得大罪。」於時會中未得道者皆謂：「上座老故出此狂言耳？」上座答曰：「其事實爾，非狂言也。」眾人問言：「此人種福，云何得罪？」上座答曰：「汝等識其一未識其二。此人種福復受人天中樂，于受樂中大生憍慢，自謂為足，不求解脫，睹佛不奉、見經不讀、見沙門無虔敬之心，放逸自恣，食福既盡，當墮惡道無量阿僧祇劫，罪畢乃出，所以得種大罪者，因受世俗大報故也。若擬心聖道而為此福者，后受報時終無此報也。」

（三〇）

昔天竺國有二貧人，營生計儉常賣酪自存，二人各頭戴酪瓶詣市欲賣。時值天雨道路泥滑，一人有智自思惟言：「今日泥雨道路難行，我或傾倒瓶破失盡，今並出酥，若我當倒所失無幾。」一人少智全持詣市，中路泥滑二人俱倒，一人愁憂涕泣宛轉臥地，一人都無愁色亦不懊恨。有人問言：「汝等二人酪瓶俱破，所失亦等，彼此無異，何故一人獨愁涕泣懊恨，一人靜然都無恨色？」一人答曰：「我所持酪都未出酥，今日瓶破所失蕩盡，是以懊恨不能自勝。」一人答言：「我所持酪先已出酥，今瓶雖壞所失無幾，是以坦然無所恨也。」瓶喻身也，酥喻財物也

現代漢語譯本：為這位長者祈福完畢，用過餐並洗漱完畢后，便對長者說：『施主！您今天的佈施反而會招致大罪。』當時在場尚未得道的人都認為：『這位上座年老了，所以才說出這種瘋話吧？』上座回答說：『事實確實如此，並非瘋話。』眾人問道：『此人種下福報，為何反而會得罪呢？』上座回答說：『你們只知其一，不知其二。此人種下福報后，會享受人天之樂，在享受快樂的過程中會產生極大的驕慢之心，自以為滿足，不再尋求解脫，見到佛也不恭敬，看到佛經也不讀，見到沙門也沒有虔誠之心，放縱自己，等到福報享盡，就會墮入惡道，經歷無量阿僧祇劫，罪業消盡才能出來，所以說種下大罪，是因為承受了世俗的大福報的緣故。如果以求證聖道的心來做這些福事，那麼將來受報時就不會有這樣的結果了。』 從前，天竺國有兩個窮人，他們靠賣奶酪為生，生活節儉。兩人各自頭頂著裝有奶酪的瓶子去集市上賣。當時正下著雨，道路泥濘濕滑，其中一個有智慧的人心想：『今天下雨路滑，我可能會摔倒，瓶子破了就全沒了，不如先把奶酪提煉成酥油，這樣即使摔倒損失也不大。』另一個少智慧的人則直接帶著奶酪去集市。結果在路上，兩人都因為路滑摔倒了。一個人愁眉苦臉，哭泣著躺在地上，另一個人卻毫無愁色，也不懊惱。有人問：『你們兩個人的奶酪瓶子都摔破了，損失也一樣，為什麼一個人愁苦哭泣懊惱，另一個人卻平靜沒有怨恨呢？』其中一人回答說：『我帶的奶酪沒有提煉成酥油，今天瓶子破了，損失全沒了，所以懊惱得無法自拔。』另一個人回答說：『我帶的奶酪已經提煉成酥油了，現在瓶子雖然破了，損失也不大，所以很坦然，沒有什麼可怨恨的。』瓶子比喻身體，酥油比喻財物。

English version: After the elder had finished blessing him, and after the meal and washing were done, he said to the elder, 'Benefactor! Your giving today will bring great sin.' At that time, those in the assembly who had not yet attained enlightenment all thought, 'This elder is old, so he is speaking such crazy words?' The elder replied, 'The truth is so, it is not crazy talk.' The crowd asked, 'This person has planted blessings, how can he incur sin?' The elder replied, 'You know one thing but not the other. This person, after planting blessings, will enjoy the pleasures of humans and gods. In the midst of enjoying these pleasures, he will develop great arrogance, thinking himself sufficient, no longer seeking liberation. He will not respect the Buddha when he sees him, will not read the scriptures when he sees them, and will have no reverence for the monks. He will indulge himself, and when his blessings are exhausted, he will fall into evil paths for countless asamkhya kalpas. Only after his sins are exhausted will he be able to emerge. Therefore, it is said that he has planted great sin because he has received great worldly rewards. If he were to do these meritorious deeds with the intention of seeking the holy path, then he would not have such a result when he receives his reward later.' In the past, in India, there were two poor people who made a living by selling cheese, living frugally. Each of them carried a jar of cheese on their head to the market to sell. At that time, it was raining and the roads were muddy and slippery. One of them, who was wise, thought to himself, 'Today it is raining and the roads are difficult to walk on. I might fall and the jar will break and everything will be lost. It would be better to extract the ghee first. If I fall, the loss will be minimal.' The other, who was less wise, went directly to the market with the cheese. As a result, on the way, both of them fell because of the slippery road. One person was sad, crying and rolling on the ground, while the other person showed no sadness or resentment. Someone asked, 'Both of your cheese jars broke, and the loss is the same. Why is one person sad, crying, and resentful, while the other is calm and without resentment?' One person replied, 'The cheese I was carrying had not been extracted into ghee. Today the jar broke, and everything is lost, so I am overwhelmed with resentment.' The other person replied, 'The cheese I was carrying had already been extracted into ghee. Although the jar broke, the loss is minimal, so I am calm and have nothing to resent.' The jar is a metaphor for the body, and the ghee is a metaphor for wealth.

。有人慳貪吝惜財物，貪求現利不念非常，身瓶頓壞財物失盡。喻若彼人忘失酥酪，懊惱追恨悔無所及。有人深信後世果報，所有財物並用惠施，身瓶雖壞喪失無幾。亦如彼人酪瓶雖壞所失甚少，其心坦然無所追恨。

（三一）

昔有五百賈客，乘船入海欲求珍寶，值摩竭魚出頭張口欲食眾生。時日少風而船去如箭，薩薄主語眾人言：「船去太疾，可舍帆下沉。」輒如所言舍帆下沉，船去轉駛而不可止。薩薄主問樓上人言：「汝見何等？」「我見上有兩日出，下有白山，中有黑山。」薩薄主驚言：「此是大魚，當奈何哉？我與汝等今遭困厄，入此魚腹無復活理，汝等各隨所事一心求之。」於是眾人各隨所奉，一心歸命求脫此厄，所求愈篤船去愈疾，須臾不止當入魚口。於是薩薄主告諸人言：「我有大神號名為佛，汝等各捨本所奉，一心稱之。」時五百人俱發大聲稱南無佛，魚聞佛名自思惟言：「今日世間乃復有佛，我當何忍傷害眾生？」適思惟已即便閉口，水皆倒流轉遠魚口，五百賈人一時得脫。此魚前身曾為道人，以罪故受此魚身，既聞佛名聲尋憶宿命，是故思惟善心即生。此明五百賈人，但一心念佛暫稱名號，即得解脫彌天之難，況復受持唸佛三昧，重罪令薄、薄者令滅，如此之應未足為多

現代漢語譯本：有人吝嗇錢財，貪圖眼前的利益而不考慮意外情況，一旦身體這個『瓶子』壞了，所有的財富都會失去。這就像有人忘記了酥酪，懊惱追悔也無濟於事。而有人深信來世的果報，將所有的財富都用來佈施，即使身體這個『瓶子』壞了，損失也很少。也像那個人，酪瓶雖然壞了，損失卻很少，內心坦然，沒有什麼可追悔的。 現代漢語譯本：從前有五百個商人，乘船入海想要求取珍寶，遇到摩竭魚露出頭張開大口想要吞食眾生。當時風小，船卻像箭一樣飛速前進，船長對眾人說：『船速太快了，可以放下帆讓船沉下去。』大家就按照他說的放下帆讓船下沉，船卻反而更快，無法停止。船長問樓上的人說：『你看到什麼了？』那人說：『我看到上面有兩個太陽，下面有白色的山，中間有黑色的山。』船長驚恐地說：『這是大魚，該怎麼辦啊？我們現在遇到了困境，進入這魚腹中就沒有活命的道理了，你們各自一心祈求自己所信仰的神靈吧。』於是眾人各自按照自己所信仰的，一心歸命祈求脫離這個災難，越是祈求，船就越快，馬上就要進入魚口了。這時船長告訴眾人說：『我有一位大神，名叫佛，你們都捨棄自己所信仰的，一心稱念他的名號。』當時五百人一起大聲稱念『南無佛』，魚聽到佛號，自己思量說：『今天世間竟然還有佛，我怎麼忍心傷害眾生呢？』剛一這樣想，就立刻閉上了嘴，水都倒流，遠離了魚口，五百個商人一時都得救了。這條魚的前身曾經是道人，因為罪過而受此魚身，聽到佛號就想起了前世的記憶，所以善心就生出來了。這說明五百個商人，只要一心念佛，暫時稱念佛號，就能從彌天大難中解脫，更何況是受持唸佛三昧，重罪都能減輕，輕罪都能消滅，這樣的感應還算少嗎？

English version: Some people are stingy and miserly with their wealth, greedy for immediate benefits and not thinking about unexpected events. Once the 'bottle' of their body breaks, all their wealth is lost. This is like someone forgetting their ghee and regretting it with no way to recover. But some people deeply believe in the karmic consequences of the next life, using all their wealth for charity. Even if the 'bottle' of their body breaks, the loss is minimal. It's like that person whose ghee bottle breaks, but the loss is small, and their heart is at peace with nothing to regret. English version: Once upon a time, there were five hundred merchants who sailed into the sea seeking treasures. They encountered a Makara fish that emerged with its head and mouth open, wanting to devour living beings. At that time, the wind was light, but the ship was moving as fast as an arrow. The captain said to everyone, 'The ship is going too fast, we should lower the sails to sink the ship.' They did as he said, lowering the sails to sink the ship, but the ship went even faster and could not be stopped. The captain asked the person on the upper deck, 'What do you see?' The person said, 'I see two suns above, a white mountain below, and a black mountain in the middle.' The captain said in alarm, 'This is a large fish, what should we do? We are now in trouble, and if we enter this fish's belly, there is no chance of survival. Each of you should wholeheartedly pray to your respective deities.' So everyone prayed to their respective deities, wholeheartedly seeking to escape this disaster. The more they prayed, the faster the ship went, and it was about to enter the fish's mouth. Then the captain told everyone, 'I have a great deity named Buddha, you should all abandon your respective deities and wholeheartedly chant his name.' At that time, the five hundred people together loudly chanted 'Namo Buddha.' The fish heard the Buddha's name and thought to itself, 'Today there is actually a Buddha in the world, how can I bear to harm living beings?' As soon as it thought this, it immediately closed its mouth, the water flowed backward, and the fish's mouth moved away. The five hundred merchants were all saved at once. This fish's previous life was a Taoist, and because of his sins, he received this fish body. Upon hearing the Buddha's name, he remembered his past life, and thus a good heart arose. This shows that the five hundred merchants, by wholeheartedly reciting the Buddha's name even temporarily, could be freed from a great disaster. How much more so if one practices the Samadhi of Buddha recitation, heavy sins can be lightened, and light sins can be eliminated. Such a response is not too much to expect.

。

（三二）

劫盡燒時一切皆空，眾生福德因緣力故十方風至，風風相次能持大水，水上有一千頭人二千手足名為違細。是人䐡中生千葉金色蓮華，其光大明如萬日俱照，華中有人結加趺坐。此人復有無量光明，名為梵天王。心生八子，八子生天地人民。是梵天王于諸淫瞋已盡無餘。以是故言：「若有人修禪凈行斷除淫慾，名為行梵道，佛轉法輪或名梵輪。」是梵天王坐蓮花上，是故諸佛隨世俗故，于寶蓮花上結加趺坐，說六波羅蜜，聞此法者必至阿耨多羅三藐三菩提。

（三三）

昔有一貴女人，面首端正儀容挺特，出家修學得應真道。于城外林樹間獨行，道逢一人見此比丘尼顏貌端正意甚愛著，目前立而要之口宣誓言：「若不從我，不聽汝去。」比丘尼便為說惡露不凈之法，頭眼手足有何可貪？彼士夫便語比丘尼言：「我愛汝眼好。」時彼比丘尼右手挑其一眼示彼男子，血流於面，彼男子見之慾意便息。比丘尼手捉一眼，還到佛所，以複眼本處，向佛具說。因是結戒，從是以來，不聽比丘尼城外住及聚落外獨行也。

（三四）

天下草木皆可為藥，直不善別者故不知耳。昔有聖醫王名曰耆域，能和合藥草作童子形，見者歡喜眾病皆愈

現代漢語譯本 （三二）

當劫難燒盡時，一切都將化為虛空。由於眾生福德因緣的力量，十方之風吹來，風與風相繼，能夠托起巨大的水。水面上出現一個名為『違細』的人，他有一千個頭和兩千隻手腳。這個人肚臍中生出一千葉金色蓮花，其光芒如同萬個太陽同時照耀般明亮。蓮花中有一個人結跏趺坐。這個人又有無量的光明，被稱為梵天王。梵天王心中生出八個兒子，這八個兒子又生出天地和人民。這位梵天王已經完全斷除了淫慾和嗔恨。因此說：『如果有人修習禪定和清凈的行為，斷除淫慾，就稱為修行梵道，佛陀轉法輪也稱為梵輪。』梵天王坐在蓮花上，所以諸佛爲了順應世俗，也在寶蓮花上結跏趺坐，宣說六波羅蜜。聽到此法的人必定能達到阿耨多羅三藐三菩提。

（三三）

從前有一位出身高貴的女子，容貌端正，儀態出衆。她出家修行，證得了阿羅漢果。有一次，她在城外的樹林間獨自行走，遇到一個人。那人看到這位比丘尼容貌端正，心生愛慕，便站在她面前，要求她順從自己，並揚言：『如果你不從我，我就不讓你離開。』比丘尼便為他講述身體污穢不凈的道理，問他頭、眼、手、腳有什麼值得貪戀的？那男子卻對她說：『我喜歡你的眼睛。』當時，比丘尼用右手挖出自己的一隻眼睛給那男子看，鮮血流到臉上。那男子看到后，淫慾之心便消退了。比丘尼拿著自己的眼睛，回到佛陀那裡，將眼睛放回原處，並向佛陀詳細講述了事情的經過。因此，佛陀制定了戒律，從此以後，不允許比丘尼住在城外或在村落外獨自行走。

（三四）

天下的草木都可以作為藥物，只是不善於辨別的人不知道罷了。從前有一位聖醫王，名叫耆域，他能調配藥草，使之化為童子的形象，見到的人都感到歡喜，各種疾病都能痊癒。

English version (32)

When the kalpa is burned to its end, everything will become empty. Due to the power of the merits and karmic conditions of sentient beings, winds from the ten directions arise. These winds, one after another, can hold up great waters. On the water appears a being named 'Visista,' who has a thousand heads and two thousand hands and feet. From this person's navel grows a thousand-petaled golden lotus, its light as bright as ten thousand suns shining together. In the lotus, there is a person sitting in the lotus position. This person also has immeasurable light and is called the Brahma King. The Brahma King gives rise to eight sons, and these eight sons give rise to heaven, earth, and people. This Brahma King has completely eradicated all lust and hatred. Therefore, it is said: 'If someone cultivates meditation and pure conduct, and cuts off lust, it is called practicing the Brahma path. The Buddha's turning of the Dharma wheel is also called the Brahma wheel.' The Brahma King sits on a lotus flower, so the Buddhas, in accordance with worldly customs, also sit in the lotus position on a precious lotus, expounding the Six Paramitas. Those who hear this Dharma will surely attain Anuttara-samyak-sambodhi.

(33)

In the past, there was a noble woman, with a dignified appearance and outstanding demeanor. She left home to cultivate and attained the state of an Arhat. Once, while walking alone in the woods outside the city, she encountered a man. The man, seeing the Bhikkhuni's dignified appearance, became enamored and stood before her, demanding that she submit to him, declaring: 'If you do not obey me, I will not let you leave.' The Bhikkhuni then explained to him the impure nature of the body, asking what was there to be desired in the head, eyes, hands, and feet? The man replied, 'I love your eyes.' At that moment, the Bhikkhuni used her right hand to pluck out one of her eyes and showed it to the man, blood flowing down her face. Upon seeing this, the man's lustful desire subsided. The Bhikkhuni, holding her eye, returned to the Buddha, placed the eye back in its socket, and recounted the entire incident to the Buddha. Consequently, the Buddha established a precept, and from then on, Bhikkhunis were not allowed to live outside the city or walk alone outside villages.

(34)

All the plants and trees in the world can be used as medicine, but those who are not good at distinguishing them do not know this. In the past, there was a holy physician king named Jivaka, who could combine medicinal herbs and transform them into the form of a child. Those who saw him were delighted, and all their illnesses were cured.

。或以一草治眾病，或以眾草治一病，天下之草無有不任用者，天下之病無有不能治者。耆域命終，天下藥草一時涕哭，俱發聲言：「我皆可用治病，唯有耆域能明我耳。耆域死後無復有人能明我者，後世人或能錯用，或增或減令病不差，令舉世人皆謂我不神，思惟此以故涕哭耳。」唯有一訶梨勒，別在一面獨不涕哭，自言：「我眾病皆能治，服我者病皆當差，不服我者自不差耳，不須人明，故不涕耳。」耆域者喻如佛也，眾藥草者如諸法也，訶梨勒者如非常也。言佛在世時善用法能，即以淫怒癡為藥差人病也，及諸餘善法隨宜而用。無常軌已，喻病者良醫耳。佛去世后少有能善用諸法應時而變者也，非常觀者多所治也，亦能治淫亦能治恚亦能治癡，善用者則去病，不善用者無所傷，是故喻如訶梨勒也。其餘諸法不易用也，用之者宜必得其師，善用者則病損，不善用者則增病也。

（三五）

昔有屠兒，詣阿阇世王所求乞一愿。王曰：「汝求何愿？」答曰：「王節會之際宜須屠殺，愿王見賜我當盡為之。」王曰：「屠殺之事人所不樂，汝何故愿樂為之？」答曰：「我昔為貧人，因屠羊之肆以自生活，由是之故得生四天王上。盡彼天壽來生人中續復屠羊，命終之後生第二天上

現代漢語譯本：有的用一種草藥治療多種疾病，有的用多種草藥治療一種疾病，天下的草藥沒有不能被利用的，天下的疾病沒有不能被治癒的。耆域去世時，天下的藥草一時都哭泣起來，一起發出聲音說：『我們都可以用來治病，只有耆域能明白我們的藥性啊。耆域死後，再也沒有人能明白我們了，後世的人或許會用錯，或者增加或者減少藥量導致疾病不能痊癒，讓世人都認為我們不靈驗，想到這些就哭泣啊。』只有訶梨勒，獨自在一旁不哭泣，自己說：『我能治療各種疾病，服用我的人病都會好，不服用我的人病就不會好，不需要人來明白我的藥性，所以不哭泣。』耆域比喻佛，眾藥草比喻各種佛法，訶梨勒比喻無常。意思是說佛在世時善於運用佛法，能用貪嗔癡作為藥來治癒人的疾病，以及其他各種善法都根據情況而使用。沒有固定的模式，就像醫生對待病人一樣。佛去世后，很少有人能善於運用各種佛法，根據時機而變化。無常的觀念能治療很多疾病，也能治療貪慾，也能治療嗔恨，也能治療愚癡，善於運用就能去除疾病，不善於運用也不會造成傷害，所以比喻為訶梨勒。其他的各種佛法不容易運用，運用的人應該必須得到老師的指導，善於運用就能減輕疾病，不善於運用就會增加疾病。 從前有個屠夫，到阿阇世王那裡請求一個願望。國王問：『你想要什麼願望？』屠夫回答說：『國王在節日聚會的時候需要屠宰，希望國王賞賜我來全部承擔這些事情。』國王說：『屠宰的事情人們都不喜歡，你為什麼願意做呢？』屠夫回答說：『我以前是個窮人，因為在屠宰羊的地方生活，因此得以升到四天王天。在天上的壽命結束后，又來到人間繼續屠宰羊，死後又升到第二天上。』

English version: Some use one herb to treat many diseases, and some use many herbs to treat one disease. There is no herb in the world that cannot be used, and there is no disease in the world that cannot be cured. When Jivaka passed away, all the herbs in the world wept at once, and together they cried out, 'We can all be used to treat diseases, but only Jivaka understood our medicinal properties. After Jivaka's death, no one will understand us anymore. People in later generations may use us incorrectly, or increase or decrease the dosage, causing diseases not to heal, and making the world think we are not effective. Thinking of this, we weep.' Only the haritaki fruit, alone on one side, did not weep, and said to itself, 'I can treat all kinds of diseases. Those who take me will get better, and those who do not take me will not get better. I do not need anyone to understand my medicinal properties, so I do not weep.' Jivaka is a metaphor for the Buddha, the various herbs are metaphors for the various Buddhist teachings, and the haritaki fruit is a metaphor for impermanence. It means that when the Buddha was alive, he was good at using the Dharma, and could use greed, anger, and ignorance as medicine to cure people's diseases, as well as other good teachings that were used according to the situation. There was no fixed pattern, just like a doctor treating a patient. After the Buddha's passing, few people were able to skillfully use the various teachings, changing them according to the times. The concept of impermanence can cure many diseases, and can also cure greed, hatred, and ignorance. Those who use it well can remove diseases, and those who do not use it well will not cause harm, so it is compared to the haritaki fruit. The other various teachings are not easy to use. Those who use them should definitely get guidance from a teacher. Those who use them well can reduce diseases, and those who do not use them well will increase diseases. Once there was a butcher who went to King Ajatashatru to ask for a wish. The king asked, 'What wish do you want?' The butcher replied, 'When the king has festivals and gatherings, there is a need for slaughtering. I hope the king will grant me the task of doing all of these things.' The king said, 'Slaughtering is something that people do not like. Why are you willing to do it?' The butcher replied, 'I used to be a poor man, and because I lived in a place where sheep were slaughtered, I was able to ascend to the Heaven of the Four Heavenly Kings. After my lifespan in heaven ended, I came back to the human world and continued to slaughter sheep, and after death, I ascended to the second heaven.'

。如是六反屠羊，因是事故遍生六天中受福無量，以是故今從王乞。」王曰：「設如汝語，何以知之？」答曰：「我識宿命。」王聞不信謂是妄語，如此下賤之人何能識宿命耶？后便問佛，佛答曰：「實如所言非妄語也。此人先世曾值辟支佛，見佛歡喜至心諦觀，仰視其首俯察其足善心即生，緣是功德故，得一一生六天上。下生人間自識宿命，福德以熟得故，六反生天人中也。罪未熟故，未便受也。畢此身方當墮地獄受屠羊之罪，地獄畢當生羊中一一償之也。」此人識宿命淺，唯見六天中事，不及過去第七身故，便謂屠羊即是生天因也。如是但是識宿命，非通非明也。

（三六）

昔有一國王深識罪福信有果報，常好佈施不逆人意，名流四遠無不聞知。時鄰境起兵以襲其國，王自思惟：「若我出戰必傷害，寧自喪身不抂百姓。」彼軍已至從城東門入，王便從西門出，單獨一身逃奔林野。時有一婆羅門從遠方來，路由林間遇值此王，即時二人對相問訊，王問婆羅門：「汝從何來欲何所往？」婆羅門曰：「我聞某甲國王，志好佈施不逆人意，故從遠來欲有所求。」王即答言：「君所言者，我身是也。」婆羅門聞之驚怪，即問王曰：「王今如此，其故何耶？」時王具以事情向婆羅門說

現代漢語譯本：如果這個人六次反覆屠殺羊，因為這個緣故，他遍生於六慾天中享受無量的福報，因此現在我才來向國王乞求。』國王說：『假如像你所說的那樣，你又怎麼知道呢？』回答說：『我能知道自己的前世。』國王聽了不相信，認為這是妄語，像這樣的人怎麼可能知道前世呢？後來便問佛，佛回答說：『確實像他所說的那樣，不是妄語。這個人前世曾經遇到辟支佛，見到佛歡喜，至誠地仔細觀看，仰視佛的首，俯察佛的足，善心就產生了，因為這個功德，所以他每一世都生在六慾天上。下生到人間，自己能知道前世，福德成熟的緣故，所以六次往返于天人和人間。罪業還沒有成熟，所以還沒有受到報應。結束這一世后，才應當墮入地獄，承受屠殺羊的罪報，地獄結束后，應當轉生為羊，一一償還。』這個人知道前世的事情很淺薄，只看到六慾天中的事情，沒有看到過去第七世的事情，所以就認為屠殺羊就是生天的原因。像這樣只是知道前世，不是通達，也不是明瞭。 現代漢語譯本：從前有一個國王，他深刻地瞭解罪福的道理，相信有因果報應，常常喜歡佈施，不違背別人的意願，名聲遠播四方，沒有誰不知道的。當時鄰國發兵攻打他的國家，國王自己思量：『如果我出戰，必定會傷害百姓，寧可自己喪命，也不要連累百姓。』敵軍已經到達，從城東門攻入，國王便從西門逃出，獨自一人逃到山林曠野。當時有一個婆羅門從遠方來，路過樹林，遇到了這位國王，兩人立即互相問候，國王問婆羅門：『你從哪裡來，想要到哪裡去？』婆羅門說：『我聽說某某國王，志向是喜歡佈施，不違背別人的意願，所以從遠方來，想要有所求。』國王立即回答說：『你所說的那個人，就是我。』婆羅門聽了感到驚訝奇怪，立即問國王說：『國王現在這樣，是什麼緣故呢？』當時國王把事情的經過都告訴了婆羅門。

English version: 'If this person has slaughtered sheep six times, because of this, he has been born in the six desire heavens and enjoyed immeasurable blessings. That's why I'm now begging from the king.' The king said, 'If it's as you say, how do you know?' He replied, 'I know my past lives.' The king didn't believe him, thinking it was a lie. How could someone like this know their past lives? Later, he asked the Buddha, who replied, 'It is indeed as he says, not a lie. This person in his past life encountered a Pratyekabuddha, and upon seeing the Buddha, he was delighted and attentively observed him, looking up at his head and down at his feet, and a good heart arose. Because of this merit, he was born in the six desire heavens in each life. When he was born in the human world, he could know his past lives. Because his merit was ripe, he has been going back and forth between the heavens and the human world six times. His sins have not yet ripened, so he has not yet received retribution. After this life ends, he should fall into hell and suffer the punishment for slaughtering sheep. After hell, he should be reborn as a sheep to repay each one.' This person's knowledge of past lives is shallow, only seeing the events in the six desire heavens, not seeing the seventh past life, so he thought that slaughtering sheep was the cause of being born in heaven. Like this, he only knows past lives, but is not enlightened or clear. English version: Once upon a time, there was a king who deeply understood the principles of sin and merit, believed in karma and retribution, often liked to give alms, and never went against others' wishes. His fame spread far and wide, and everyone knew of him. At that time, a neighboring country sent troops to attack his kingdom. The king thought to himself, 'If I go to war, I will surely harm the people. I would rather lose my own life than implicate the people.' The enemy troops had already arrived and entered through the east gate of the city. The king then fled through the west gate, alone, into the wilderness. At that time, a Brahmin came from afar, passing through the forest, and met this king. The two immediately greeted each other. The king asked the Brahmin, 'Where do you come from, and where are you going?' The Brahmin said, 'I heard that a certain king is devoted to giving alms and never goes against others' wishes, so I came from afar to seek something.' The king immediately replied, 'The person you speak of is me.' The Brahmin was surprised and asked the king, 'Why is the king in such a state?' Then the king told the Brahmin the whole story.

。婆羅門聞之躄地絕死良久，王即扶起以水灑之然後乃蘇。王問之曰：「何故若是？」婆羅門言：「我自昔貧窮乏無財，故從遠來欲乞財寶，如何今日值王如此？故懊惱不自堪勝。」王即慰喻婆羅門：「汝莫愁憂，我當令汝大得財寶。彼異王者雖得我國未獲我身，宣令遐裔贈募甚重，汝便可縛我身送詣王門，彼王歡喜必重賞汝。」於是婆羅門即如其言，以草索繩縛其兩手，送詣王門。門人見之速入白王，王聞驚喜，即命令前門士即將所攝王身及婆羅門詣王坐前。王問婆羅門：「汝有何術能致此人？」婆羅門答：「我無他術，此人本為王時志好佈施，故從遠來欲有所乞。于林樹間遇值相見，彼問我言：『欲何所至？』時我答言：『欲至某甲國王所。』彼答我言：『某國王者我身也。』我聞是語即時絕死了不自覺，彼扶我起以水灑之，復問我言：『汝何故至此？』我答言：『宿世不施生世貧窮，故從遠來欲乞財寶，本願不遂故自懊惱耳。』彼勞我言：『勿生勒念，吾當以身給汝所須。』便語我言：『汝可持繩縛我兩臂送詣王門，彼王自當賞賜汝也。』」時王聞婆羅門語，即便淚出避席下坐語本王言：「汝真人王，我為賊也。」於是攝其所領還歸本國，前王復位令行如故

婆羅門聽到這話，當即癱倒在地，昏死過去，過了很久才醒來。國王連忙扶起他，用水灑在他身上，他才甦醒過來。國王問他：『你為什麼會這樣？』婆羅門說：『我一直以來都貧窮，沒有錢財，所以從遠方來想乞求財寶，沒想到今天遇到大王您這樣，所以懊惱得無法自持。』國王就安慰婆羅門說：『你不要憂愁，我一定讓你得到很多財寶。那個異國國王雖然得到了我的國家，卻沒有得到我的人，他已經向遠方發佈公告，懸賞重金，你可以把我綁起來送到他的王宮，他一定會很高興，重重賞賜你的。』於是婆羅門就按照國王說的，用草繩綁住他的雙手，送到了王宮門口。守門人看到后，趕緊進去稟告國王，國王聽了非常高興，立刻命令前門衛士把被抓的國王和婆羅門帶到他的面前。國王問婆羅門：『你有什麼辦法能把這個人帶來？』婆羅門回答說：『我沒有什麼辦法，這個人本來是國王的時候就喜歡佈施，所以我從遠方來想向他乞討。在樹林里遇到他，他問我：『你想去哪裡？』我當時回答說：『想去某某國王那裡。』他回答我說：『某某國王就是我。』我聽到這話，立刻就昏死過去，什麼都不知道了，他扶起我，用水灑在我身上，又問我：『你為什麼到這裡來？』我回答說：『因為前世沒有佈施，所以今生貧窮，因此從遠方來想乞求財寶，但願望沒有實現，所以感到懊惱。』他安慰我說：『不要憂愁，我願意用我的身體來滿足你的需要。』就對我說：『你可以用繩子綁住我的雙手，送到王宮門口，那個國王自然會賞賜你的。』當時國王聽到婆羅門的話，就流下了眼淚，離開座位，走到下面對原來的國王說：『您才是真正的國王，我只是個強盜。』於是就把他所佔領的土地歸還給原來的國王，讓原來的國王復位，一切恢復原樣。

Upon hearing this, the Brahmin collapsed to the ground, seemingly dead for a long time. The king quickly helped him up and sprinkled water on him until he revived. The king asked him, 'Why are you like this?' The Brahmin replied, 'I have always been poor and without wealth, so I came from afar seeking treasures. How could I have encountered Your Majesty like this today? I am so distressed that I cannot bear it.' The king then comforted the Brahmin, saying, 'Do not worry, I will ensure you receive great wealth. Although that foreign king has taken my kingdom, he has not captured me. He has issued a proclamation far and wide, offering a great reward. You can bind me and take me to his palace gates. He will surely be pleased and reward you handsomely.' So the Brahmin did as he was told, binding the king's hands with grass ropes and taking him to the palace gates. The gatekeeper, upon seeing this, quickly went in to report to the king. The king was overjoyed and immediately ordered the guards to bring the captured king and the Brahmin before him. The king asked the Brahmin, 'How did you manage to bring this man here?' The Brahmin replied, 'I have no special skill. This man, when he was king, was fond of giving alms, so I came from afar to beg from him. I met him in the woods, and he asked me, 'Where are you going?' I replied, 'I wish to go to the kingdom of so-and-so.' He answered, 'I am that king.' Upon hearing this, I immediately fainted and lost consciousness. He helped me up and sprinkled water on me, then asked again, 'Why did you come here?' I replied, 'Because I did not give alms in my past life, I am poor in this life. Therefore, I came from afar seeking treasures, but my wish was not fulfilled, so I am distressed.' He comforted me, saying, 'Do not be troubled, I will give you my body to fulfill your needs.' He then told me, 'You can bind my arms with ropes and take me to the palace gates. That king will surely reward you.' When the king heard the Brahmin's words, he shed tears, stepped down from his seat, and said to the former king, 'You are the true king, and I am but a thief.' He then returned the lands he had seized to the former king, restoring him to his throne, and everything was as it had been before.

。此明菩薩本為凡人，所行至德其事如是，若有書持經卷至心如是，天及惡人終不得便也。有二種賊，一者手力賊。二者方便賊。手力賊手自鑿壁，或作師子頭或作蓮花形，入舍取物不盡持去要少多留，欲令主人得生活也，欲使人稱此是好賊。還自變服與諸人俱至失物家看，時彼眾人見賊鑿壁處，皆言此是巧賊。時有一方便賊微梵志服，亦在其中便作是言：「此非巧賊，用力多而得物少，云何為巧？要不用力而得物多爾乃為巧。」時手力賊密著心中，待眾人去隨而問之：「云何為方便賊？」答言：「汝欲知者但隨我行，一月餘日當使汝見。」於是方便賊便方便微梵志服，造一大富長者家，告長者言：「我須少物，能與我者不亦佳乎？」時長者謂索一衣直，便即答言：「當相給與。」未得之間續後重往言：「君前許我者意定可得不？」長者答言：「當令必得。」如是至三已，便作文書詣官言之言：「某甲長者負我十萬兩金不欲還我。」賊便取長者怨家以為時人，時官錄其時人並長者身，問時人言：「實爾不？」時人答言：「實爾也。」官遂令長者輸金與此梵志，方便賊不用手力而大得物，隨喜亦爾也。

（三七）

有龍能以一渧水，雨一國者或二或三，乃至雨一閻浮提者

現代漢語譯本：這位菩薩原本是凡人，他所行的至高德行事蹟是這樣的。如果有人書寫或持誦經卷，並能像他一樣真心誠意，那麼天神和惡人都無法加害於他。世上有兩種賊，一種是靠蠻力的賊，另一種是靠計謀的賊。靠蠻力的賊會自己鑿開墻壁，或者做成獅子頭或蓮花的樣子，進入房屋拿取財物，但不會全部拿走，而是留下一些，想讓主人還能生活下去，也想讓人稱讚他是好賊。他還會換上衣服，和眾人一起到失竊的人家去看。當時，眾人看到賊鑿開的墻壁，都說這是個巧賊。這時，有一個靠計謀的賊，穿著微梵志的衣服，也在其中，就說：『這不是巧賊，用力氣多而得到的財物少，怎麼能算是巧呢？要是不費力氣而得到很多財物，那才算是巧。』當時，那個靠蠻力的賊暗暗記在心裡，等眾人離開后就問他：『什麼是靠計謀的賊？』他回答說：『你想知道的話就跟著我走，一個月左右，我就會讓你看到。』於是，這個靠計謀的賊就穿著微梵志的衣服，來到一個大富長者的家裡，告訴長者說：『我需要一些東西，能給我嗎？』當時，長者以為他要一件衣服的價值，就立刻回答說：『會給你的。』還沒得到的時候，他又接連幾次去，說：『你之前答應我的東西，一定能給我嗎？』長者回答說：『一定會給你的。』這樣去了三次之後，他就寫了文書到官府告狀，說：『某某長者欠我十萬兩金子，不肯還我。』賊就找來長者的仇人作為證人，當時官府記錄了證人和長者的身份，問證人說：『是這樣嗎？』證人回答說：『確實是這樣。』官府就命令長者把金子輸給這個梵志。靠計謀的賊不費力氣就得到了很多財物，隨喜也是這樣。 有一種龍，能用一滴水，降雨一個國家，或者兩個、三個，甚至降雨整個閻浮提。

English version: This Bodhisattva was originally a mortal. His deeds of supreme virtue were like this: If someone writes or recites scriptures with the same sincerity, neither gods nor evil people can harm them. There are two kinds of thieves: one is a thief who uses physical strength, and the other is a thief who uses cunning. The thief who uses physical strength will break through walls himself, or make a lion's head or lotus shape, enter the house to take things, but will not take everything, leaving some behind so that the owner can still live, and also wants people to praise him as a good thief. He will also change his clothes and go with the crowd to the house where the theft occurred. At that time, when the crowd saw the place where the thief had broken through the wall, they all said that this was a clever thief. At this time, there was a thief who used cunning, dressed as a minor Brahmin, who was also among them, and said: 'This is not a clever thief. He uses a lot of strength but gets little, how can he be considered clever? It is only clever if one can get a lot of things without using any strength.' At that time, the thief who used physical strength secretly kept it in his heart, and after the crowd left, he asked him: 'What is a thief who uses cunning?' He replied: 'If you want to know, just follow me, and in about a month, I will let you see.' So, this thief who used cunning, dressed as a minor Brahmin, went to the house of a wealthy elder and told the elder: 'I need some things, can you give them to me?' At that time, the elder thought he wanted the value of a piece of clothing, and immediately replied: 'I will give it to you.' Before he got it, he went several times in succession, saying: 'The things you promised me before, can you definitely give them to me?' The elder replied: 'I will definitely give them to you.' After going three times like this, he wrote a document and went to the government to file a complaint, saying: 'A certain elder owes me 100,000 taels of gold and refuses to return it to me.' The thief then found the elder's enemy to be a witness. At that time, the government recorded the identities of the witness and the elder, and asked the witness: 'Is this true?' The witness replied: 'It is indeed true.' The government then ordered the elder to pay the gold to this Brahmin. The thief who used cunning got a lot of things without using any strength. The same is true for rejoicing. There is a dragon that can use a single drop of water to rain on a country, or two or three, or even rain on the entire Jambudvipa.

。龍心自念言：「我欲藏此一渧水使常在而不幹，何處可得耶？」作是思惟：「余處不得，唯當安著大海中乃不幹耳。」此喻少施而得大報無窮者，唯當安著佛道中也。此明水渧與龍智合故，所憑得處而不幹也。佈施與般若合故，所置得處而不竭也。

（三八）

轉輪聖王所以致金輪者，帝釋常敕四天王，一月六日按行天下伺人善惡。四天王及太子使者，見有大國王以十善四等治天下，憂勤人物心喻慈父，以是事白天帝釋。帝釋聞之慶其能爾，便敕毗首羯磨賜其金輪。毗首羯磨即出金輪，持付毗沙門天王。毗沙門天王持付飛行夜叉，飛行夜叉持來與大國王，毗沙門天王敕此夜叉：「汝常為王持此金輪，當王頂上畢其壽命不得中舍。」是夜叉常為持之，進止來去隨聖王意。盡其壽命然後還付毗沙門天王，毗沙門天王付毗首羯磨，毗首羯磨還內著寶藏中。

（三九）

昔有大梵天王名曰婆伽，宿命種長壽因緣故，其壽經七十二梵天人壽，終其壽故不盡，因是壽故便生邪見自謂為常。復作是念：「我得自在，從今以後人無能得妄見我者，若我聽來則見，不聽則止也

現代漢語譯本：龍心想道：『我想把這一滴水藏起來，讓它永遠不幹涸，哪裡可以做到呢？』他這樣思索：『其他地方都不行，只有放在大海中才不會乾涸。』這比喻少量的佈施能得到無窮的大回報，只有放在佛道中才能實現。這說明水滴與龍的智慧結合，所依靠的地方才不會乾涸。佈施與般若智慧結合，所放置的地方才不會枯竭。 轉輪聖王之所以能得到金輪，是因為帝釋天經常命令四大天王，每月六次巡視天下，觀察人們的善惡行為。四大天王和太子使者，看到有大國王以十善和四等心治理天下，憂慮百姓，愛民如子，就把這些情況稟告給帝釋天。帝釋天聽到后，讚賞他能這樣做，就命令毗首羯磨賜給他金輪。毗首羯磨就拿出金輪，交給毗沙門天王。毗沙門天王交給飛行夜叉，飛行夜叉把金輪帶給大國王，毗沙門天王命令夜叉：『你常為國王拿著這個金輪，在國王頭頂上直到他壽命終結，不得中途放棄。』這個夜叉就一直為國王拿著金輪，進退來去都隨著聖王的意願。直到國王壽命終結，然後把金輪還給毗沙門天王，毗沙門天王交給毗首羯磨，毗首羯磨再把金輪放回寶藏中。 從前有一位大梵天王，名叫婆伽，因為前世種下長壽的因緣，他的壽命長達七十二個梵天人的壽命，即使壽命終結也不會完全消失，因為這個壽命，他就產生了邪見，自認為是不朽的。他又想：『我得到了自在，從今以後沒有人能妄自看到我，如果我允許他來，他就能看到，如果不允許，他就不能看到。』

English version: The dragon thought to himself, 'I want to hide this one drop of water so that it never dries up. Where can I do this?' He pondered, 'Nowhere else will do, only by placing it in the great ocean will it not dry up.' This is a metaphor for how a small act of giving can lead to immeasurable great rewards, which can only be achieved by placing it in the path of the Buddha. This illustrates that when a drop of water is combined with the wisdom of the dragon, the place it relies on will not dry up. When giving is combined with prajna wisdom, the place it is put will not be exhausted. The reason why a Chakravarti king obtains a golden wheel is that Indra often commands the Four Heavenly Kings to patrol the world six times a month, observing people's good and evil deeds. The Four Heavenly Kings and the Crown Prince's messengers, seeing a great king governing the world with the ten virtues and four immeasurable minds, worrying about the people and loving them like a compassionate father, reported these matters to Indra. Upon hearing this, Indra praised his ability to do so and ordered Vishvakarman to bestow upon him a golden wheel. Vishvakarman then produced the golden wheel and handed it to Vaishravana. Vaishravana handed it to a flying Yaksha, who brought the golden wheel to the great king. Vaishravana commanded the Yaksha, 'You shall always hold this golden wheel for the king, above his head until the end of his life, and you must not abandon it midway.' This Yaksha then held the golden wheel for the king, moving back and forth according to the king's will. When the king's life ended, the Yaksha returned the golden wheel to Vaishravana, who gave it to Vishvakarman, and Vishvakarman placed it back in the treasury. In the past, there was a Great Brahma King named Bhaga. Because of the causes and conditions of longevity he had cultivated in his past lives, his lifespan was seventy-two Brahma years. Even when his lifespan ended, it would not completely disappear. Because of this lifespan, he developed a wrong view, believing himself to be eternal. He also thought, 'I have attained freedom. From now on, no one can see me without my permission. If I allow them to come, they can see me; if I do not allow them, they cannot see me.'

」佛以神心道眼照察其心，與舍利弗、目連等四大弟子，俱陵虛而往坐其頂上，舍利弗在右、目連在左，大迦葉在前、大迦栴延在後，告梵王曰：「汝自以為常得自在者，吾今何得坐汝頂上？」又問言：「汝見何等事，自以為常得自在耶？」梵王答言：「我梵天中，次第有七十二人壽盡，我故不盡。復有三大福德天人壽終，我故不盡。以是因故自謂為常。」佛語梵王：「我是一切智人，見汝始生時亦見汝死時，及一切諸法無有錯謬，汝莫癡惑自以為常。」此梵天王亦識宿命，欲臨成佛為定知不？便語佛言：「佛知我本何因緣得此壽命？」佛語梵王：「汝本曾作五通仙人，見有眾人乘船入海，暴風切起波浪滔天，以仙通力救接眾人持著岸上，令此諸人得免死厄，一因緣也。又汝曾為大國之臣，有一聚落犯于王法，時王大怒盡欲誅此聚落，汝時愍之竭家財產，為作道地令得全濟，二因緣也。以是二因緣故得此長壽，卻後復經三十六劫汝壽當盡。」梵天王聞佛語已，信心即生，一心思惟，即得阿那含道。此梵王以是因緣故，尚得壽命如是，況佛于無量阿僧祇劫，積大誓願慈悲眾生，求頭與頭求眼與眼，一切所求盡能周給，身充虛空未足為大，塵數劫壽未足為多

現代漢語譯本：佛陀以神通的心和智慧的眼睛觀察梵天王的心思，與舍利弗、目犍連等四大弟子一起，凌空飛往坐在梵天王的頭頂上。舍利弗在右邊，目犍連在左邊，大迦葉在前面，大迦旃延在後面。佛陀告訴梵天王說：『你自認為常常得到自在，我今天怎麼能坐在你的頭頂上呢？』又問：『你看到什麼事情，自認為常常得到自在呢？』梵天王回答說：『我梵天之中，依次有七十二人壽命終結，而我沒有終結。又有三大福德天人壽命終結，而我也沒有終結。因為這個原因，我自認為常常存在。』佛陀告訴梵天王：『我是一切智人，看到你開始出生的時候，也看到你死亡的時候，以及一切諸法都沒有錯誤。你不要愚癡迷惑，自認為常常存在。』這個梵天王也知道自己的宿命，想要知道自己臨近成佛是否是註定的，就問佛陀說：『佛陀知道我本來是什麼因緣得到這樣的壽命嗎？』佛陀告訴梵天王：『你本來曾經是五通仙人，看到有很多人乘船入海，突然狂風大作，波浪滔天，你用仙人的神通力量救起眾人，把他們送到岸上，使這些人免於死亡的災難，這是一個因緣。另外，你曾經是一個大國的臣子，有一個村落觸犯了國王的法律，當時國王大怒，想要把這個村落的人全部殺掉，你當時憐憫他們，用盡家裡的財產，為他們疏通關係，使他們得以保全性命，這是第二個因緣。因為這兩個因緣，你才得到這樣的長壽，但是再過三十六劫，你的壽命也會終結。』梵天王聽了佛陀的話后，信心立刻產生，一心思考，就證得了阿那含道。這個梵天王因為這樣的因緣，尚且能夠得到這樣的壽命，更何況佛陀在無量阿僧祇劫中，積累了廣大的誓願，慈悲眾生，爲了眾生求頭給頭，求眼給眼，一切所求都能滿足，身體充滿虛空還不足以形容他的偉大，塵沙劫的壽命還不足以形容他的長久。 現代漢語譯本：佛以神通之心和智慧之眼觀察他的心，與舍利弗、目連等四大弟子，一起凌空飛往坐在他的頭頂上。舍利弗在右邊，目連在左邊，大迦葉在前面，大迦旃延在後面，告訴梵王說：『你自認為常常得到自在，我今天怎麼能坐在你的頭頂上呢？』又問：『你看到什麼事情，自認為常常得到自在呢？』梵王回答說：『我梵天之中，依次有七十二人壽命終結，而我沒有終結。又有三大福德天人壽命終結，而我也沒有終結。因為這個原因，我自認為常常存在。』佛告訴梵王：『我是一切智人，看到你開始出生的時候，也看到你死亡的時候，以及一切諸法都沒有錯誤。你不要愚癡迷惑，自認為常常存在。』這個梵天王也知道自己的宿命，想要知道自己臨近成佛是否是註定的，就問佛說：『佛知道我本來是什麼因緣得到這樣的壽命嗎？』佛告訴梵王：『你本來曾經是五通仙人，看到有很多人乘船入海，突然狂風大作，波浪滔天，你用仙人的神通力量救起眾人，把他們送到岸上，使這些人免於死亡的災難，這是一個因緣。另外，你曾經是一個大國的臣子，有一個村落觸犯了國王的法律，當時國王大怒，想要把這個村落的人全部殺掉，你當時憐憫他們，用盡家裡的財產，為他們疏通關係，使他們得以保全性命，這是第二個因緣。因為這兩個因緣，你才得到這樣的長壽，但是再過三十六劫，你的壽命也會終結。』梵天王聽了佛的話后，信心立刻產生，一心思考，就證得了阿那含道。這個梵王因為這樣的因緣，尚且能夠得到這樣的壽命，更何況佛在無量阿僧祇劫中，積累了廣大的誓願，慈悲眾生，爲了眾生求頭給頭，求眼給眼，一切所求都能滿足，身體充滿虛空還不足以形容他的偉大，塵沙劫的壽命還不足以形容他的長久。

English version: The Buddha, with his divine mind and wisdom eyes, observed the thoughts of the Brahma King. Together with his four great disciples, Shariputra, Maudgalyayana, and others, he flew through the air and sat on top of the Brahma King's head. Shariputra was on the right, Maudgalyayana on the left, Mahakasyapa in front, and Mahakatyayana behind. The Buddha said to the Brahma King, 'You consider yourself to be always free and at ease, so how is it that I am now sitting on your head?' He further asked, 'What have you seen that makes you think you are always free and at ease?' The Brahma King replied, 'In my Brahma heaven, seventy-two beings have sequentially reached the end of their lifespans, but I have not. Also, three great meritorious heavenly beings have reached the end of their lifespans, but I have not. Because of this, I consider myself to be eternal.' The Buddha said to the Brahma King, 'I am the all-knowing one. I see when you were born and when you will die, and all phenomena are without error. Do not be foolish and deluded, thinking that you are eternal.' This Brahma King also knew his past lives and, wanting to know if his path to Buddhahood was predetermined, asked the Buddha, 'Does the Buddha know what causes me to have this lifespan?' The Buddha told the Brahma King, 'You were once a five-powers ascetic. You saw many people sailing on the sea when a violent storm arose, with towering waves. Using your ascetic powers, you rescued them and brought them to shore, saving them from death. This is one cause. Also, you were once a minister of a great kingdom. A village violated the king's law, and the king was furious, wanting to kill everyone in the village. You took pity on them and used all your family's wealth to intercede for them, allowing them to be spared. This is the second cause. Because of these two causes, you have this long lifespan, but after another thirty-six kalpas, your lifespan will end.' Upon hearing the Buddha's words, the Brahma King immediately developed faith and, with focused contemplation, attained the Anagami path. This Brahma King, because of these causes, was able to have such a lifespan. How much more so the Buddha, who in countless asamkhya kalpas, accumulated great vows, had compassion for all beings, and gave his head for those who asked for a head, his eyes for those who asked for eyes, fulfilling all requests. His body filling the void is not enough to describe his greatness, and a lifespan of countless kalpas is not enough to describe his longevity. English version: The Buddha, with his divine mind and wisdom eyes, observed his thoughts. Together with his four great disciples, Shariputra, Maudgalyayana, and others, he flew through the air and sat on top of his head. Shariputra was on the right, Maudgalyayana on the left, Mahakasyapa in front, and Mahakatyayana behind. He said to the Brahma King, 'You consider yourself to be always free and at ease, so how is it that I am now sitting on your head?' He further asked, 'What have you seen that makes you think you are always free and at ease?' The Brahma King replied, 'In my Brahma heaven, seventy-two beings have sequentially reached the end of their lifespans, but I have not. Also, three great meritorious heavenly beings have reached the end of their lifespans, but I have not. Because of this, I consider myself to be eternal.' The Buddha said to the Brahma King, 'I am the all-knowing one. I see when you were born and when you will die, and all phenomena are without error. Do not be foolish and deluded, thinking that you are eternal.' This Brahma King also knew his past lives and, wanting to know if his path to Buddhahood was predetermined, asked the Buddha, 'Does the Buddha know what causes me to have this lifespan?' The Buddha told the Brahma King, 'You were once a five-powers ascetic. You saw many people sailing on the sea when a violent storm arose, with towering waves. Using your ascetic powers, you rescued them and brought them to shore, saving them from death. This is one cause. Also, you were once a minister of a great kingdom. A village violated the king's law, and the king was furious, wanting to kill everyone in the village. You took pity on them and used all your family's wealth to intercede for them, allowing them to be spared. This is the second cause. Because of these two causes, you have this long lifespan, but after another thirty-six kalpas, your lifespan will end.' Upon hearing the Buddha's words, the Brahma King immediately developed faith and, with focused contemplation, attained the Anagami path. This Brahma King, because of these causes, was able to have such a lifespan. How much more so the Buddha, who in countless asamkhya kalpas, accumulated great vows, had compassion for all beings, and gave his head for those who asked for a head, his eyes for those who asked for eyes, fulfilling all requests. His body filling the void is not enough to describe his greatness, and a lifespan of countless kalpas is not enough to describe his longevity.

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佛說雜譬喻經

現代漢語譯本 佛說雜譬喻經

English version The Buddha Speaks of Miscellaneous Parables Sutra

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