T04n0208_眾經撰雜譬喻

大正藏第 04 冊 No. 0208 眾經撰雜譬喻

No. 208

眾經撰雜譬喻捲上

比丘道略集

姚秦三藏法師鳩摩羅什譯

（一）

智者思惟財物不可久保，譬如失火之家。黠慧之人明識火勢，火未至時急出財物，舍雖燒盡財寶全在，更修屋宅廣開利業。智人植福勤修佈施亦復如是，知身危脆財物無常，遇值福田及時佈施，亦如彼人火中出物，後世受樂，亦如彼人更修宅業福利自慰。愚惑之人但知惜念，匆匆營救狂惑失智，不量火勢猛風絕焰土石俱燋，須臾之頃蕩然滅盡，屋既不救財物喪失，飢寒凍餓憂苦畢世。慳惜之人亦復如是，不知身命無常須臾叵保，而便聚斂守護愛惜，死來無期忽然殞逝，形如土木財物俱棄，亦如愚人憂苦失計。明慧之人乃能覺悟，知身如幻財不可保，萬物無常惟福可恃，將人出苦可得成道。

（二）

菩薩佈施不惜身命

現代漢語譯本 （一） 有智慧的人思考財物不能長久儲存，就像失火的房屋一樣。聰明的人明智地認識到火勢，在火還沒有蔓延到時就趕緊把財物搬出去，即使房屋被燒燬，財寶也完全保全，之後可以重新修建房屋，擴大經營。有智慧的人積累福報，勤奮地修行佈施也是這樣，知道身體脆弱，財物無常，遇到可以種福的田地就及時佈施，也像那個人從火中取出財物一樣，後世可以享受快樂，也像那個人重新修建房屋，獲得福利。愚蠢迷惑的人只知道吝惜，匆忙地營救，狂亂迷惑，失去理智，不衡量火勢的猛烈，狂風助長火焰，土石都被燒焦，頃刻之間就蕩然無存，房屋沒有救下來，財物也喪失了，飢寒交迫，憂愁痛苦地度過一生。吝嗇的人也是這樣，不知道生命無常，頃刻之間難以保全，卻只顧著聚斂守護，愛惜財物，死亡來臨沒有預兆，忽然就去世了，身體像土木一樣，財物都被拋棄，也像愚蠢的人一樣憂愁痛苦，失算了。明智的人才能覺悟，知道身體如幻，財物不可靠，萬物無常，只有福報可以依靠，可以引導人脫離苦難，最終成就道業。 （二） 菩薩佈施不吝惜自己的生命。

English version (1) The wise contemplate that wealth cannot be preserved for long, like a house on fire. Intelligent people clearly recognize the fire's intensity and quickly remove their belongings before the fire reaches them. Even if the house is burned down, their treasures are safe, and they can rebuild their homes and expand their businesses. Wise individuals who cultivate blessings and diligently practice giving are similar. They understand that the body is fragile and wealth is impermanent. When they encounter opportunities to sow seeds of merit, they give generously, just as that person who takes belongings out of the fire. In the next life, they will enjoy happiness, just as that person rebuilds their home and receives benefits. Foolish and deluded people only know how to be stingy, rushing to rescue things in a frantic and confused manner, losing their senses. They do not consider the ferocity of the fire, the wind fueling the flames, and how even earth and stones are scorched. In an instant, everything is reduced to nothing. Not only is the house not saved, but their wealth is also lost, and they spend their lives in hunger, cold, worry, and suffering. Stingy people are also like this. They do not know that life is impermanent and cannot be guaranteed for even a moment. They only focus on accumulating, guarding, and cherishing their wealth. Death comes without warning, and they suddenly pass away. Their bodies become like wood and earth, and their wealth is abandoned. They are like foolish people who suffer from worry and miscalculation. Wise people are able to awaken, knowing that the body is like an illusion, wealth cannot be relied upon, and all things are impermanent. Only blessings can be relied upon, and they can lead people out of suffering and ultimately achieve enlightenment. (2) Bodhisattvas give without being stingy with their own lives.

。如昔尸毗王以身施鴿，天帝釋故往試之，知有菩薩志不？釋語毗首羯磨天：「汝作鴿身，我當作鷹逐汝，汝便佯怖入王腋下。」俄毗首即自返身作鴿，釋返身作鷹，急飛逐鴿，鴿直入王腋下舉身戰怖。是時鷹住樹上，語王言：「汝還我鴿，此是我食，非是汝有。」王言：「我初發意，欲救一切眾生，欲令度苦。」鷹言：「王度一切眾生，我是一切眾生數，何以獨不見愍而奪我食耶？」王答言：「汝須何食？」鷹言：「我作誓，食新殺血肉。」菩薩言：「我作誓，一切眾生來歸我者，一心救護令不遭難。汝須何食？當相給與。」鷹言：「我所食者新殺血肉。」王即念言：「此亦難得，自非殺生則無由得，云何殺一與一？」思惟心定即呼人來：「持刀自割股肉與鷹。」鷹語王言：「唯以肉與我，當以道理令肉與鴿輕重正等，勿見欺也。」王言：「持秤來以肉對鴿

現代漢語譯本 就像以前尸毗王用自己的身體來救鴿子一樣，天帝釋爲了試探他，想知道他是否有菩薩的志向，就對毗首羯磨天說：『你變成鴿子的樣子，我變成老鷹追你，你假裝害怕躲到國王的腋下。』不久，毗首就變回鴿子，天帝釋變回老鷹，急速地追趕鴿子，鴿子直接躲到國王的腋下，全身顫抖。這時，老鷹停在樹上，對國王說：『你把我的鴿子還給我，這是我的食物，不是你的。』國王說：『我最初發愿，要救度一切眾生，讓他們脫離苦難。』老鷹說：『國王要救度一切眾生，我也是一切眾生中的一員，為什麼你獨獨不憐憫我，反而奪走我的食物呢？』國王回答說：『你需要什麼食物？』老鷹說：『我發誓要吃新鮮宰殺的血肉。』菩薩說：『我發誓，一切眾生來投靠我的，我都會一心救護，不讓他們遭受災難。你需要什麼食物？我都會給你。』老鷹說：『我吃的食物是新鮮宰殺的血肉。』國王心想：『這也很難辦到，如果不是殺生就無法得到，怎麼能殺一個來給一個呢？』他思慮已定，就叫人來：『拿刀來，自己割下大腿上的肉給老鷹。』老鷹對國王說：『你只用肉給我，要用道理讓肉和鴿子的重量相等，不要欺騙我。』國王說：『拿秤來，用肉來稱量鴿子。』

English version Just like King Shibi of old who offered his own body to save a dove, the Heavenly Emperor Shakra went to test him, wanting to know if he had the aspiration of a Bodhisattva. Shakra said to Vishvakarman, 'You transform into a dove, and I will transform into a hawk to chase you. You should pretend to be frightened and hide under the king's armpit.' Soon, Vishvakarman transformed back into a dove, and Shakra transformed back into a hawk, quickly chasing the dove. The dove went straight under the king's armpit, trembling all over. At this time, the hawk stopped on a tree and said to the king, 'Return my dove to me. This is my food, not yours.' The king said, 'I initially vowed to save all sentient beings and help them escape suffering.' The hawk said, 'King, you want to save all sentient beings, and I am one of them. Why do you not have compassion for me and instead take away my food?' The king replied, 'What food do you need?' The hawk said, 'I vowed to eat freshly killed flesh and blood.' The Bodhisattva said, 'I vowed that all sentient beings who come to me, I will wholeheartedly protect them and not let them suffer any disaster. What food do you need? I will give it to you.' The hawk said, 'The food I eat is freshly killed flesh and blood.' The king thought, 'This is also difficult to do. If it is not killing, there is no way to get it. How can I kill one to give to one?' After thinking it over, he called for someone, 'Bring a knife and cut the flesh from my thigh to give to the hawk.' The hawk said to the king, 'You only give me meat, and you must use reason to make the weight of the meat equal to the weight of the dove. Do not deceive me.' The king said, 'Bring the scales and weigh the meat against the dove.'

。」鴿身轉重王肉轉輕，王令割二股肉盡亦輕不足，次割兩臗、兩乳、胸背，舉身肉盡，鴿身猶重。是時王舉身欲上，乃與鴿等。鷹語王言：「大王，此事難辦何用如此，以鴿還我。」王言：「鴿來歸我，終不與汝。我前後喪身不少，初不為法而有愛惜，今欲求佛便扳稱上心定無悔。」諸天龍神一切人民皆共贊言：「為一小鴿酸毒乃爾，是事希有。」地為大動，毗首贊善：「大士真實不虛，始是一切眾生福田。」釋及毗首還復天身，即令王身還復如故。求道如此乃可得佛。

（三）

昔有一人，受使遠行獨宿空舍，中夜有一鬼，擔死人來著其前，後有一鬼逐來瞋罵前鬼：「是死人是我許，汝何以擔來？」二鬼各捉一手諍之，前鬼言：「此有人可問，是死人是誰擔來？」是人思惟：「此二鬼力大，若實語亦當死，若妄語亦當死，二俱不免，何為妄語？」語言：「前鬼擔來

現代漢語譯本：鴿子的身體變得沉重，而國王身上的肉卻變得輕盈。國王命令割下兩條腿上的肉，但仍然輕得不夠。接著又割下兩脅、兩乳、胸背的肉，直到全身的肉都割盡，鴿子的身體仍然沉重。這時，國王的身體也變得和鴿子一樣重。老鷹對國王說：『大王，這件事很難辦，何必如此呢？把鴿子還給我吧。』國王說：『鴿子既然來到我這裡，我終究不會給你。我以前爲了追求佛法，喪失身體的次數不少，從未因為愛惜身體而放棄，現在爲了求佛，我心意已決，絕不後悔。』諸天龍神和所有人民都讚歎說：『爲了一個小小的鴿子，竟然如此忍受痛苦，真是稀有啊！』大地為之震動，毗首讚歎說：『大士真是真實不虛，是所有眾生的福田。』釋提桓因和毗首恢復了天神之身，並使國王的身體恢復如初。像這樣求道，才能成佛。 現代漢語譯本：從前有一個人，受命出使遠方，獨自住在空房子里。半夜，有一個鬼，扛著死人來到他面前。後來又有一個鬼追來，怒罵前面的鬼說：『這個死人是我允許的，你為什麼扛來？』兩個鬼各抓住死人的一隻手爭奪起來。前面的鬼說：『這裡有人可以問，這個死人是誰扛來的？』這個人心想：『這兩個鬼力氣很大，如果說實話也會死，如果說謊也會死，反正都不能免死，何必說謊呢？』於是就說：『是前面的鬼扛來的。』

English version: The dove's body became heavy, while the king's flesh became light. The king ordered to cut off the flesh from two legs, but it was still not light enough. Then he cut off the flesh from both sides, both breasts, chest, and back, until all the flesh on his body was cut off, yet the dove's body was still heavy. At this time, the king's body also became as heavy as the dove. The hawk said to the king, 'Great King, this matter is difficult to handle, why do you do this? Return the dove to me.' The king said, 'Since the dove has come to me, I will not give it to you. I have lost my body many times before in pursuit of the Dharma, and I have never given up because I cherished my body. Now, in order to seek Buddhahood, my mind is made up, and I will never regret it.' All the gods, dragons, and all the people praised, saying, 'For the sake of a small dove, he endures such suffering, it is truly rare!' The earth shook greatly, and Vishvakarman praised, 'The great being is truly truthful and not false, he is the field of merit for all living beings.' Indra and Vishvakarman restored their heavenly bodies and restored the king's body to its original state. Only by seeking the path in this way can one attain Buddhahood. English version: Once upon a time, there was a man who was sent on a mission to a distant place and stayed alone in an empty house. In the middle of the night, a ghost came, carrying a dead person in front of him. Later, another ghost chased after him, angrily scolding the first ghost, 'This dead person was permitted to me, why did you carry him here?' The two ghosts each grabbed one hand of the dead person and began to fight over him. The first ghost said, 'There is someone here who can be asked, who carried this dead person?' The man thought, 'These two ghosts are very powerful, if I tell the truth I will die, and if I lie I will also die. Since I cannot avoid death either way, why should I lie?' So he said, 'The first ghost carried him here.'

。」后鬼大瞋捉手拔出著地，前鬼取死人一臂補之，即著。如是兩腳頭脅皆被拔出，以死人身安之如故，於是二鬼共食所易人身拭口而去。其人思惟：「我父母生我身，眼見二鬼食盡，今我此身儘是他身肉，我今定有身耶？為無身耶？若以有者儘是他身，若無者今現身如是。」思惟已其心迷悶，譬如狂人。明旦尋路而去到前國者，見有佛塔眾僧，不可問餘事，但問己身為有為無？諸比丘問：「汝是何人？」答言：「亦不自知是人非人？」即為眾僧廣說上事。諸比丘言：「此人自知無我，易可得度。」而語之言：「汝身從本已來恒自無我，非適今也！但此四大合故計為我身。」即度為道，斷諸煩惱即得羅漢道。是為能計無我虛，得道不遠。

（四）

持戒之人無事不得，破戒之人一切皆失。譬如有人常供養天，其人貧窮四方乞求，供養經十二年，求索富貴

現代漢語譯本 后鬼大怒，抓住那人，把他手拔出來扔在地上，前鬼取來死人的一條手臂補上，立刻就接好了。像這樣，他的兩隻腳、頭、肋骨都被拔出來，用死人的身體安上，恢復如初。於是兩個鬼一起吃掉換上的人肉，擦擦嘴就走了。那人思索：『我父母生養我的身體，眼睜睜看著被兩個鬼吃光了，現在我這身體全是別人的肉，我如今到底是有身體呢？還是沒有身體呢？如果說有，那全是別人的身體；如果說沒有，現在我的身體又明明存在。』這樣思索之後，他心神迷亂，就像瘋了一樣。第二天，他沿著路走到之前的國家，看到有佛塔和僧眾，他什麼事都顧不上問，只問自己的身體是有還是沒有。眾比丘問：『你是何人？』他回答說：『我也不知道自己是人還是不是人？』於是他把之前的事情詳細地告訴了僧眾。眾比丘說：『這個人自己知道沒有自我，很容易得度。』就對他說：『你的身體從一開始就本來沒有自我，不是現在才沒有的！只是因為四大聚合才被認為是身體。』於是就度他出家，斷除各種煩惱，立刻就證得了羅漢果位。這就是能夠認識到無我的虛幻，得道就不遠了。 持戒的人沒有做不成的事，破戒的人一切都會失去。比如有個人經常供養天神，他很貧窮，四處乞討，供養了十二年，求得富貴

English version The rear demon, greatly angered, seized the man, pulled his hand out and threw it on the ground. The front demon took an arm from a dead person and attached it, and it immediately joined. In this way, both his feet, head, and ribs were pulled out, and the body of a dead person was used to replace them, restoring him to his original state. Then the two demons together ate the replaced human flesh, wiped their mouths, and left. The man pondered: 'My parents gave birth to my body, and I watched as it was completely eaten by the two demons. Now my body is entirely made of someone else's flesh. Do I have a body now? Or do I not have a body? If I have one, it is entirely someone else's body; if I don't, my body is clearly present.' After thinking this, his mind became confused, like a madman. The next morning, he followed the road back to the previous country, where he saw a pagoda and monks. He couldn't ask about anything else, but only about whether his body existed or not. The monks asked, 'Who are you?' He replied, 'I don't even know if I am a human or not?' Then he told the monks in detail what had happened. The monks said, 'This person knows that there is no self, and it is easy to help him attain enlightenment.' They said to him, 'Your body has always been without self from the beginning, not just now! It is only because of the combination of the four elements that it is considered a body.' Then they ordained him, and he cut off all his afflictions and immediately attained the state of Arhat. This is because he was able to recognize the illusion of no-self, and attaining enlightenment is not far away. A person who upholds the precepts will not fail in anything, while a person who breaks the precepts will lose everything. For example, there is a person who constantly makes offerings to the gods. He is poor and begs in all directions. After making offerings for twelve years, he seeks wealth and honor.

。人心既志，天愍此人自現其身，而問之曰：「汝求何等？」「我求富貴，欲令心之所愿一切皆得。」天與一器名曰德瓶，而語之言：「君所愿者悉從此瓶出。」其人得以隨意所欲無不得，得如意已具作好舍象馬車乘，七寶具足供給賓客事事無乏。客問之言：「汝先貧窮，今日云何得如此富？」答言：「我得天瓶，天瓶中出此種種物，故富如是。」客言：「出瓶，見視其所出物。」即為出瓶。瓶中引出種種諸物，其人驕逸捉瓶起舞，執之不固失手破瓶，一切諸物俱時滅去。持戒之人種種妙樂無愿不得，若人毀戒驕逸自恣，亦如彼人破瓶失物。是以欲天樂及涅槃樂，當堅持禁戒，莫破所受戒；若破所受戒，永墜三塗受苦，乃無復出期。夫人慾求報應，常當修習善心相續不絕，若命終時，能卻諸惡、受善果報。所以然者，若不先習善心，設命終時欲令心善，卒不從意

現代漢語譯本：當一個人的心有了強烈的願望時，上天會憐憫這個人，親自顯現並問他：『你想要什麼？』那人回答說：『我想要富貴，希望心中所想的一切都能實現。』上天便賜給他一個名為『德瓶』的器物，並告訴他：『你所希望的一切都會從這個瓶子里出來。』那人得到瓶子后，想要什麼就能得到什麼，沒有得不到的。他如願以償后，便建造了豪華的房屋，配備了象、馬、車等交通工具，以及各種七寶，用來招待賓客，事事都不缺乏。客人問他：『你以前很貧窮，今天怎麼會如此富有？』他回答說：『我得到一個天瓶，各種東西都從這個天瓶里出來，所以我才如此富有。』客人說：『把瓶子拿出來，讓我們看看它能出什麼東西。』於是他就把瓶子拿了出來。瓶子里涌出各種各樣的東西，那人驕傲放縱，拿著瓶子跳舞，因為拿不穩，失手打破了瓶子，所有的東西都立刻消失了。持戒的人，各種美好的快樂都能如願以償；如果有人毀壞戒律，驕傲放縱，也會像那個人一樣打破瓶子失去所有。因此，想要得到天上的快樂和涅槃的快樂，就應當堅持戒律，不要破壞所受的戒律；如果破壞了所受的戒律，就會永遠墮入三惡道受苦，再也沒有脫離的機會。人們想要得到善報，就應當經常修習善心，使之相續不斷。如果臨終時，能夠摒棄各種惡念，就能得到善果報應。之所以這樣，是因為如果不事先修習善心，即使臨終時想要心存善念，也無法如願。' 現代漢語譯本：人心一旦有了強烈的願望，上天就會憐憫這個人，親自現身詢問：『你想要什麼？』那人說：『我想要富貴，希望心中所想的一切都能實現。』上天就給他一個叫做『德瓶』的器物，並告訴他：『你想要的一切都會從這個瓶子里出來。』那人得到瓶子后，想要什麼就能得到什麼，沒有得不到的。他如願以償后，就建造了豪華的房屋，配備了象、馬、車等交通工具，以及各種七寶，用來招待賓客，事事都不缺乏。客人問他：『你以前很貧窮，今天怎麼會如此富有？』他回答說：『我得到一個天瓶，各種東西都從這個天瓶里出來，所以我才如此富有。』客人說：『把瓶子拿出來，讓我們看看它能出什麼東西。』於是他就把瓶子拿了出來。瓶子里涌出各種各樣的東西，那人驕傲放縱，拿著瓶子跳舞，因為拿不穩，失手打破了瓶子，所有的東西都立刻消失了。持戒的人，各種美好的快樂都能如願以償；如果有人毀壞戒律，驕傲放縱，也會像那個人一樣打破瓶子失去所有。因此，想要得到天上的快樂和涅槃的快樂，就應當堅持戒律，不要破壞所受的戒律；如果破壞了所受的戒律，就會永遠墮入三惡道受苦，再也沒有脫離的機會。人們想要得到善報，就應當經常修習善心，使之相續不斷。如果臨終時，能夠摒棄各種惡念，就能得到善果報應。之所以這樣，是因為如果不事先修習善心，即使臨終時想要心存善念，也無法如願。'

English version: When a person's heart has a strong desire, Heaven takes pity on this person and appears in person, asking, 'What do you seek?' The person replies, 'I seek wealth and honor, and I wish that all my heart's desires may be fulfilled.' Heaven then gives him a vessel called the 'Merit Vase' and tells him, 'All that you desire will come from this vase.' After obtaining the vase, the person can get whatever he wants, and there is nothing he cannot obtain. Having achieved his wishes, he builds luxurious houses, equips himself with elephants, horses, and carriages, and various seven treasures to provide for his guests, lacking nothing. A guest asks him, 'You were poor before, how did you become so rich today?' He replies, 'I obtained a heavenly vase, and all sorts of things come from this vase, so I am so rich.' The guest says, 'Take out the vase and let us see what it produces.' So he takes out the vase. Various things pour out from the vase, and the person, arrogant and unrestrained, dances with the vase. Because he cannot hold it firmly, he loses his grip and breaks the vase, and all the things vanish at once. A person who upholds the precepts can obtain all kinds of wonderful pleasures as desired; if a person breaks the precepts, is arrogant and unrestrained, he will also be like that person who broke the vase and lost everything. Therefore, if you want to obtain heavenly bliss and the bliss of Nirvana, you should uphold the precepts and not break the precepts you have received; if you break the precepts you have received, you will forever fall into the three evil paths and suffer, with no chance of escape. If people want to receive good rewards, they should always cultivate good thoughts, so that they continue without interruption. If at the time of death, one can reject all evil thoughts, one will receive good karmic rewards. The reason for this is that if one does not cultivate good thoughts beforehand, even if one wants to have good thoughts at the time of death, it will not be as desired.' English version: When a person's heart has a strong desire, Heaven will take pity on this person and appear in person to ask: 'What do you want?' The person says: 'I want wealth and honor, and I hope that everything I desire in my heart can be fulfilled.' Heaven then gives him a vessel called the 'Virtue Vase' and tells him: 'Everything you want will come out of this vase.' After obtaining the vase, the person can get whatever he wants, and there is nothing he cannot obtain. After achieving his wishes, he built luxurious houses, equipped himself with elephants, horses, and carriages, and various seven treasures to entertain guests, lacking nothing. A guest asked him: 'You were very poor before, how did you become so rich today?' He replied: 'I got a heavenly vase, and all kinds of things come out of this heavenly vase, so I am so rich.' The guest said: 'Take out the vase and let us see what it can produce.' So he took out the vase. Various things poured out of the vase, and the person, arrogant and unrestrained, danced with the vase. Because he could not hold it firmly, he lost his grip and broke the vase, and all the things disappeared immediately. A person who upholds the precepts can obtain all kinds of wonderful pleasures as desired; if a person breaks the precepts, is arrogant and unrestrained, he will also be like that person who broke the vase and lost everything. Therefore, if you want to obtain heavenly bliss and the bliss of Nirvana, you should uphold the precepts and not break the precepts you have received; if you break the precepts you have received, you will forever fall into the three evil paths and suffer, with no chance of escape. If people want to receive good rewards, they should always cultivate good thoughts, so that they continue without interruption. If at the time of death, one can reject all evil thoughts, one will receive good karmic rewards. The reason for this is that if one does not cultivate good thoughts beforehand, even if one wants to have good thoughts at the time of death, it will not be as desired.'

。譬如西方有一國王素無馬，減損國藏四出推求，買五百匹馬以防外敵，足以安國。養馬既久國中無事，王便思惟：「五百匹馬食用不少，飼養煩勞無益國事。」便敕所典掩眼令磨，可得自食不損國藏。馬磨既久習於旋迴。忽然鄰國興兵入境，王便約敕被馬具莊，勇將乘騎如戰鬥法，鞭馬向陣欲直前入。諸馬得鞭盡旋迴走，無向敵意。鄰賊見之知無所能，即便直前大破王軍。以是故知，欲求善果報，臨命終時心馬不亂，則得隨意往。不可不先調直心馬，若不先調直心馬者，死賊卒至，心馬盤迴終不如意，猶如王馬不能破賊保全其國。是以行人善心，不可不常在於胸心。

（五）

貧窮之人割輟身口，持用佈施其福無量。譬如往昔國王設會，諸佛及僧種種供養。時有一貧窮老母都無所有，常仰乞索以自活命。聞王請佛設會，心生歡喜意欲勸助，自惟無物，正有少豆欲勸助，而門人不聽前

現代漢語譯本：例如，西方有個國王，原本沒有馬匹，於是減少國庫開支，四處尋求購買，買了五百匹馬用來防禦外敵，足以安定國家。養馬時間久了，國內太平無事，國王便開始思考：『五百匹馬吃用不少，飼養起來又麻煩，對國家沒有益處。』於是命令主管官員蒙上馬的眼睛讓它們拉磨，這樣可以自給自足，不損耗國庫。馬拉磨時間久了，習慣了原地轉圈。突然，鄰國發兵入侵，國王便命令給馬披上戰甲，讓勇猛的將領騎上，按照戰鬥的方法，鞭打馬匹衝向敵陣。結果，馬匹一挨鞭子就原地轉圈，沒有衝向敵人的意圖。鄰國賊寇見此，知道他們沒有戰鬥力，便直接進攻，大敗國王的軍隊。由此可知，想要獲得好的果報，臨終時心念不亂，就能隨心所欲地往生。不可不事先調伏正直的心念，如果事先不調伏正直的心念，死神突然降臨，心念盤旋不定，最終不能如願，就像國王的馬不能擊敗敵人保衛國家一樣。因此，修行人要常將善心放在心中。 貧窮的人節衣縮食，拿出財物佈施，其福報是無量的。例如，過去有個國王舉辦盛會，對諸佛和僧眾進行各種供養。當時有個貧窮的老婦人，一無所有，平時靠乞討為生。她聽說國王請佛設會，心中歡喜，想要捐助，但想到自己身無長物，只有少許豆子可以捐助，但守門人不讓她進去。

English version: For example, there was a king in the West who had no horses. He reduced the national treasury and sought them everywhere, buying five hundred horses to defend against foreign enemies, which was enough to secure the country. After raising the horses for a long time, there was peace in the country, and the king began to think: 'Five hundred horses consume a lot of food, and raising them is troublesome and does not benefit the country.' So he ordered the officials in charge to blindfold the horses and make them grind, so they could be self-sufficient and not deplete the national treasury. After the horses had been grinding for a long time, they became accustomed to turning in circles. Suddenly, a neighboring country sent troops to invade, and the king ordered the horses to be equipped with armor, and brave generals to ride them, according to the methods of battle, whipping the horses to charge into the enemy lines. As a result, the horses, when whipped, just turned in circles and had no intention of facing the enemy. The neighboring thieves, seeing this, knew they had no fighting power, and immediately attacked, greatly defeating the king's army. From this, we know that if we want to obtain good results, and our minds are not confused at the time of death, we can go wherever we wish. We must first train our upright minds. If we do not train our upright minds beforehand, when the god of death suddenly arrives, our minds will be in turmoil and we will not be able to achieve our wishes, just like the king's horses could not defeat the enemy and protect his country. Therefore, practitioners must always keep good intentions in their hearts. A poor person who cuts back on their own needs and gives alms will receive immeasurable blessings. For example, in the past, a king held a grand gathering, making various offerings to the Buddhas and monks. At that time, there was a poor old woman who had nothing and usually lived by begging. When she heard that the king was inviting the Buddha to hold a gathering, she was happy and wanted to contribute, but she thought that she had nothing, only a few beans to contribute, but the gatekeeper would not let her in.

。於是佛見其善心，即以神力令此大豆遍墮眾食器之中。王見此豆即瞋廚兵：「何以使食中有此豆耶？」佛語王言：「非廚兵過也！乃是外貧窮老母所施。聞王設會無以勸助，持此少豆勸助於王，是以食中有此豆耳！」佛語大王：「此老母所施雖微，得福良多於大王。」王言：「何得多種種肴膳供養而得福少？此老母以少許物佈施返得福多？」佛語王言：「王雖種種供養，盡出百姓于王無損；此老母貧窮正有少許豆，盡持勸助，是故得多。王得福少。」佛為王種種說法，王及老母皆得道跡。是以修福種德惟在至心，達解法相何憂不果。

（六）

昔有一婆羅門，居家貧窮正有一牸牛，𤛓乳日得一斗，以自供活。聞說十五日飯諸眾僧沙門得大福德，便止不復𤛓牛，停至一月並取，望得三斛持用供養諸沙門。至滿月便大請諸沙門至舍皆坐，時婆羅門即入𤛓牛乳正得一斗，雖久不𤛓乳而不多

現代漢語譯本 於是佛陀看到她善良的心，就用神力讓這些大豆遍佈在所有人的餐具中。國王看到這些豆子，就責怪廚師說：『為什麼食物里會有這些豆子？』佛陀告訴國王說：『這不是廚師的過錯！而是外面貧窮的老婦人所施捨的。她聽說國王設宴，沒有什麼可以幫助的，就拿著這些少許的豆子來幫助國王，所以食物里才會有這些豆子！』佛陀告訴國王說：『這位老婦人所施捨的雖然微薄，但得到的福報卻比國王多得多。』國王說：『為什麼我用各種各樣的菜餚供養反而得到的福報少？而這位老婦人只用少許的東西佈施反而得到的福報多呢？』佛陀告訴國王說：『國王雖然用各種各樣的東西供養，但都是出自百姓，對國王並沒有什麼損失；而這位老婦人貧窮，只有少許的豆子，卻全部拿出來幫助，所以得到的福報多。國王得到的福報少。』佛陀為國王說了種種佛法，國王和老婦人都證得了道果。因此，修福積德的關鍵在於至誠之心，如果能通達瞭解佛法的真諦，又何必擔心不能得到善果呢。

從前有一個婆羅門，家裡貧窮，只有一頭母牛，每天擠奶可以得到一斗，用來維持生計。他聽說在十五日供養眾僧和沙門可以得到很大的福德，就停止擠奶，一直等到一個月，想積攢三斛牛奶用來供養沙門。等到滿月的時候，他就大擺宴席請來眾沙門到家中就坐，這時婆羅門就去擠牛奶，卻只擠到一斗，雖然很久沒有擠奶，但牛奶並沒有增多。

English version Then the Buddha, seeing her good heart, used his divine power to make these soybeans fall into all the dishes. The king, seeing these beans, was angry with the cooks, saying, 'Why are these beans in the food?' The Buddha told the king, 'It is not the cooks' fault! It was given by a poor old woman outside. Hearing that the king was holding a feast and having nothing to contribute, she brought these few beans to help the king, which is why these beans are in the food!' The Buddha told the king, 'Although what this old woman gave was meager, she will receive much more merit than the king.' The king said, 'Why do I receive less merit for offering all kinds of dishes, while this old woman receives more merit for giving so little?' The Buddha told the king, 'Although the king offers all kinds of things, they all come from the people, and there is no loss to the king; but this old woman is poor and only has a few beans, yet she gives them all to help, so she receives more merit. The king receives less merit.' The Buddha explained various Buddhist teachings to the king, and both the king and the old woman attained the path. Therefore, the key to cultivating merit and virtue lies in sincerity. If one can understand the true meaning of the Dharma, why worry about not achieving good results?

Once upon a time, there was a Brahmin who was poor and only had one cow. He could get one dou of milk each day, which he used to support himself. He heard that offering food to monks and ascetics on the fifteenth day would bring great merit, so he stopped milking the cow and waited for a month, hoping to accumulate three hu of milk to offer to the ascetics. When the full moon arrived, he held a large feast and invited all the ascetics to sit in his house. At this time, the Brahmin went to milk the cow and only got one dou. Although he had not milked the cow for a long time, the milk had not increased.

。諸人呵罵言：「汝癡人！云何日日不𤛓，乃至一月也而望得多？」今世人亦如是，有財物時，不能隨多少佈施，停積久后須多乃作，無常水火及以身命須臾難保，若當不遇一朝蕩盡虛無所獲，財物危身猶如毒蛇無得貪著。譬如昔日佛游波斯匿王國中，見地有伏藏滿中寶物，佛語阿難：「汝見是毒蛇不？」阿難言：「已見。」時有人隨佛後行，聞此語試往看之，見有好寶，嫌佛此語謂為虛綺，此實是寶而言為毒陀。其人即時私將家人大小取此寶物，其家大富。有人向王言之：「此人隨得寶藏而不輸官。」王即收系，責其寶物即時輸盡。王故不信更多方拷治之，痛毒備至而復不首。王大怒欲誅其七世，載出欲殺，王遣人微伺為何道說，即言：「佛語至誠，實是毒蛇。而我不信，今為毒蛇所由，知當何云。若為毒蛇所殺正可及身，而今乃及七世，實如所語

現代漢語譯本 眾人呵斥道：『你這傻子！為什麼每天不施捨，甚至一個月都不施捨，卻希望得到更多？』現在世人也像這樣，有財物的時候，不能隨財物多少佈施，積攢很久，等到需要很多的時候才去做。無常的水火以及自身的生命，須臾之間難以保全。如果一旦遭遇不測，所有財物都會蕩然無存，一無所獲。財物危害自身，就像毒蛇一樣，不能貪戀執著。譬如從前，佛陀在波斯匿王國遊歷時，看到地上有埋藏的寶藏，裡面裝滿了寶物。佛陀對阿難說：『你看到那條毒蛇了嗎？』阿難說：『看到了。』當時有人跟在佛陀後面行走，聽到這話，就試著去看，看到有美好的寶物，就嫌佛陀說的話是虛妄的，認為這明明是寶物卻說是毒蛇。那人立刻私下帶著家人大小去取這些寶物，他們家因此變得非常富有。有人向國王報告說：『這個人私自得到了寶藏，卻沒有上交官府。』國王立刻將他抓捕，責令他交出所有寶物。國王仍然不相信，就用各種方法拷打他，痛苦至極，但他仍然不承認。國王大怒，想要誅殺他七族。將他押出去準備處決時，國王派人暗中觀察他會說什麼。他立刻說道：『佛陀說的話是真實可信的，那確實是毒蛇。而我不相信，現在被毒蛇所害，我還能說什麼呢？如果被毒蛇所殺，最多隻禍及自身，而現在卻要禍及七族，真是像佛陀所說的那樣啊！』

English version People scolded him, saying, 'You fool! Why don't you give alms daily, or even for a month, yet hope to gain more?' People in the world today are also like this. When they have wealth, they cannot give alms according to the amount they have. They accumulate it for a long time, and only when they need a lot do they act. The impermanence of water, fire, and one's own life is difficult to guarantee even for a moment. If one encounters misfortune, all wealth will be completely lost, and nothing will be gained. Wealth harms oneself, like a poisonous snake, and one should not be greedy or attached to it. For example, in the past, when the Buddha was traveling in the kingdom of Prasenajit, he saw a buried treasure on the ground, filled with precious objects. The Buddha said to Ananda, 'Do you see that poisonous snake?' Ananda said, 'I see it.' At that time, someone was walking behind the Buddha. Hearing this, he tried to look and saw beautiful treasures. He disliked the Buddha's words as false, thinking that these were clearly treasures but were called poisonous snakes. That person immediately secretly took his family, big and small, to take these treasures, and his family became very wealthy. Someone reported to the king, 'This person secretly obtained a treasure but did not hand it over to the government.' The king immediately arrested him and ordered him to hand over all the treasures. The king still did not believe him and used various methods to torture him. He was in extreme pain, but he still did not admit it. The king was furious and wanted to execute his seven generations. When he was taken out to be executed, the king sent someone to secretly observe what he would say. He immediately said, 'The Buddha's words are true and trustworthy; it really is a poisonous snake. But I did not believe it, and now I am harmed by the poisonous snake. What can I say? If I were killed by a poisonous snake, it would only affect me, but now it will affect seven generations. It is truly as the Buddha said!'

。」使者具上事向王陳說，王聞此語即喚令還，語其人言：「佛是大功德人，而汝能憶佛往語。」王大歡喜還其寶物，放之令去。緣唸佛語故得免死難，是以佛語不可不志心念之。

（七）

持戒之人寧失身命不違佛教。譬如往日有賈客乘船入海，時有二人慾至他國，傍載至於中流，值遇惡風吹破船舫，諸賈客取所依用以自濟。時下座道人得一板木，上座語言：「佛說法恭敬上座，汝與我板來，不畏犯戒也。」下座道人聞是語已，便自思惟：「何者為重？護戒為重。」思惟是已：「我寧當慎護佛教而死。」即以板木獻上座，下座便沒海水中。水神見道人持戒如是不違佛教，將是道人至於岸上，因此道人至誠持戒故，一船賈客皆得不死。水神讚道人言：「汝真是持戒之人也！」以是證故寧持戒而死，不犯戒而生。是以戒德可恃怙，能濟生死苦。

（八）

一切眾生貪著世樂不慮無常，不以大患為苦

現代漢語譯本：使者將事情的經過向國王稟報，國王聽了這話，立刻叫人把那個人追回來，對他說：『佛是大功德的人，而你竟然能記得佛說過的話。』國王非常高興，把寶物還給他，放他離開了。因為記著佛的話，所以才得以免除死難，因此佛的話不可不真心記念。 現代漢語譯本：持戒的人寧願失去生命也不違背佛教。比如從前有商人乘船出海，當時有兩個人想去別的國家，搭船到了海中央，遇到狂風吹破了船。商人們各自拿著可以救命的東西自救。當時，下座的道人得到一塊木板，上座的道人說：『佛說法時要恭敬上座，你把木板給我，不怕犯戒嗎？』下座的道人聽了這話，就自己思考：『哪個更重要？護持戒律更重要。』思考之後，他想：『我寧願謹慎地守護佛教而死。』於是就把木板獻給了上座，下座的道人就沉入了海水中。水神看到道人持戒如此不違背佛教，就把道人送到了岸上，因此道人至誠持戒的緣故，一船的商人都得以不死。水神讚歎道人說：『你真是持戒的人啊！』以此證明，寧願持戒而死，也不犯戒而生。因此戒德可以依靠，能夠救度生死之苦。 現代漢語譯本：一切眾生貪戀世俗的快樂，不考慮無常，不把大的災患當作痛苦。

English version: The messenger reported the matter to the king. Upon hearing this, the king immediately summoned the man back and said to him, 'The Buddha is a person of great merit, and you were able to remember the Buddha's words.' The king was very pleased, returned the treasures to him, and let him go. Because he remembered the Buddha's words, he was able to avoid death. Therefore, the Buddha's words must be sincerely remembered. English version: A person who upholds the precepts would rather lose their life than violate the Buddha's teachings. For example, once there were merchants sailing at sea. At that time, two people wanted to go to another country and boarded a ship. When they reached the middle of the sea, they encountered a fierce storm that broke the ship. The merchants each took what they could use to save themselves. At that time, a junior monk obtained a piece of wood. The senior monk said, 'When the Buddha teaches, one should respect the senior monk. Give me the wood. Are you not afraid of breaking the precepts?' Upon hearing this, the junior monk thought to himself, 'Which is more important? Protecting the precepts is more important.' After thinking, he thought, 'I would rather carefully protect the Buddha's teachings and die.' So he offered the wood to the senior monk, and the junior monk sank into the sea. The water spirit saw that the monk upheld the precepts and did not violate the Buddha's teachings, so he brought the monk to the shore. Because the monk sincerely upheld the precepts, all the merchants on the ship were saved. The water spirit praised the monk, saying, 'You are truly a person who upholds the precepts!' This proves that it is better to die upholding the precepts than to live violating them. Therefore, the virtue of the precepts can be relied upon and can save one from the suffering of birth and death. English version: All sentient beings are attached to worldly pleasures, do not consider impermanence, and do not regard great calamities as suffering.

。譬如昔有一人遭事應死，繫在牢獄，恐死而逃走。國法若有死囚逾獄走者，即放狂象令蹈殺，於是放狂象令逐此罪囚。囚見象欲至走入墟井中，下有一大毒龍張口向上，復四毒蛇在井四邊，有一草根此囚怖畏一心急捉此草根，復有兩白鼠嚙此草根，時井上有一大樹，樹中有蜜，一日之中有一滴蜜墮此人口中，其人得此一滴，但憶此蜜不復憶種種眾苦，便不復欲出此井。是故聖人藉以為喻：「獄者三界，囚眾生，狂象者無常，井眾生宅也，下毒龍者地獄也，四毒蛇者四大也，草根者人命根也，白鼠者日月也，日月克食人命日日損減無有暫住，然眾生貪著世樂不思大患。」是故行者當觀無常以離眾苦。

（九）

昔有慳貪長者，佛欲度之，先遣舍利弗為說佈施之福種種功德。長者慳貪都無施意，見日欲中，語舍利弗：「汝何不去？我無食與汝。」舍利弗知不可化，即還佛所。佛復遣目連，神足返化而為說法

現代漢語譯本：譬如從前有一個人遭遇了死罪，被關在牢獄裡，因為害怕死亡就逃走了。國家的法律規定，如果有死囚越獄逃跑，就放出一頭狂暴的大象去踩踏殺死他。於是就放出一頭狂暴的大象去追趕這個罪犯。罪犯看見大象要來了，就跑進一個廢棄的井裡，井下有一條巨大的毒龍張開嘴向上，井的四邊還有四條毒蛇。有一根草根，這個罪犯因為恐懼害怕，一心急切地抓住這根草根。又有兩隻白鼠在啃咬這根草根。當時井上有一棵大樹，樹上有蜂蜜，一天之中有一滴蜂蜜掉進這個人的口中，這個人得到這一滴蜂蜜，就只記得蜂蜜的甜美，不再記得種種痛苦，便不想再出這口井了。所以聖人借用這個故事來比喻：『牢獄』是三界，『囚犯』是眾生，『狂象』是無常，『井』是眾生的住所，『井下的毒龍』是地獄，『四條毒蛇』是四大，『草根』是人的命根，『白鼠』是日月，日月侵蝕人的生命，每天都在減少，沒有片刻停止。然而眾生貪戀世俗的快樂，不考慮大的禍患。所以修行的人應當觀察無常，從而脫離種種痛苦。 從前有一個吝嗇貪婪的長者，佛陀想要度化他，先派舍利弗去為他說佈施的福報和種種功德。長者吝嗇貪婪，完全沒有佈施的意願，看到太陽快到中午了，就對舍利弗說：『你為什麼還不走？我沒有食物給你。』舍利弗知道無法度化他，就回到佛陀那裡。佛陀又派目犍連去，目犍連運用神通變化來為他說法。

English version: For example, once there was a person who committed a crime punishable by death and was imprisoned. Fearing death, he escaped. The law of the land stated that if a death row inmate escaped, a mad elephant would be released to trample him to death. So, a mad elephant was released to pursue this criminal. Seeing the elephant approaching, the criminal ran into an abandoned well. At the bottom of the well, there was a huge poisonous dragon with its mouth open upwards, and there were four poisonous snakes on the four sides of the well. There was a grass root, and the criminal, out of fear and desperation, grabbed onto it. Two white mice were gnawing at this grass root. At that time, there was a large tree above the well, and there was honey in the tree. One day, a drop of honey fell into this person's mouth. Having tasted this drop of honey, the person only remembered the sweetness of the honey and no longer remembered the various sufferings, and did not want to leave the well. Therefore, the sage used this story as a metaphor: 'The prison' is the three realms, 'the prisoner' is sentient beings, 'the mad elephant' is impermanence, 'the well' is the dwelling place of sentient beings, 'the poisonous dragon at the bottom of the well' is hell, 'the four poisonous snakes' are the four elements, 'the grass root' is the root of human life, 'the white mice' are the sun and moon. The sun and moon erode human life, decreasing it daily without pause. However, sentient beings are attached to worldly pleasures and do not consider the great calamities. Therefore, practitioners should contemplate impermanence to be free from all suffering. Once there was a miserly and greedy elder. The Buddha wanted to convert him, so he first sent Sariputra to tell him about the blessings and various merits of giving. The elder was miserly and greedy and had no intention of giving at all. Seeing that the sun was about to reach noon, he said to Sariputra, 'Why don't you leave? I have no food to give you.' Sariputra, knowing that he could not be converted, returned to the Buddha. The Buddha then sent Maudgalyayana, who used his supernatural powers to transform and preach the Dharma.

。長者復言：「汝欲得我物故作此幻術。」目連知其不可化，即還佛所。於是佛必破其慳貪自造其家，長者見佛自來，為作禮將佛入座。佛方便種種說法，語長者言：「汝能行五大施不？」長者白佛：「我小施猶尚不能，況復大施！」長者白佛：「云何五大施？」佛言：「五大施者，不得殺生，汝能作不？」長者思惟：「不殺生者，乃不用我財物又無所損。」即白佛言：「我能！」以是次第為說乃至不飲酒，皆言：「能作！」於是佛即為長者種種說法五戒義：「若能持此五戒，便為作五大施竟。」即大歡喜，欲以一張不好㲲施佛，即入庫求，無不好者，便以一張而奉施佛。庫中余㲲盡相隨來，至於佛前。佛知長者施心不定，語長者言：「天帝釋與阿修羅共鬥，心不定故三返不如，后以定心故大破阿修羅軍。」長者聞已，知佛大聖深知人意，信心清凈，佛為說法，即得須陀洹道

現代漢語譯本 長者又說：『你想要得到我的東西，所以才施展這種幻術。』目連知道無法感化他，就回到了佛陀那裡。於是佛陀決定親自去破除他的慳吝，並親自到他家。長者見到佛陀親自前來，連忙行禮，請佛陀入座。佛陀用各種方便法門說法，對長者說：『你能夠實行五大施嗎？』長者對佛陀說：『我連小小的佈施都做不到，更何況是大的佈施呢！』長者問佛陀：『什麼是五大施呢？』佛陀說：『五大施就是不殺生，你能做到嗎？』長者心想：『不殺生，既不用我的財物，又沒有什麼損失。』就對佛陀說：『我能做到！』佛陀依次為他講解，直到不飲酒，長者都說：『能做到！』於是佛陀就為長者詳細講解了五戒的意義：『如果能夠持守這五戒，就等於做了五大布施。』長者聽后非常歡喜，想用一張不好的氈子佈施給佛陀，就進入倉庫尋找，結果沒有不好的，就拿了一張好的奉獻給佛陀。倉庫里其餘的氈子布匹都跟著涌了出來，到了佛陀面前。佛陀知道長者的佈施心不堅定，就對長者說：『天帝釋與阿修羅交戰，因為心不定，三次都失敗了，後來因為心堅定，才大破阿修羅軍隊。』長者聽了之後，知道佛陀是聖人，深知人心，信心清凈，佛陀為他說法，他立刻證得了須陀洹果位。

English version The elder then said again, 'You are using this illusion because you want to get my things.' Maudgalyayana knew he could not convert him, so he returned to the Buddha. Then the Buddha decided to break his stinginess himself and went to his house. When the elder saw the Buddha coming, he immediately bowed and invited the Buddha to take a seat. The Buddha used various skillful means to preach the Dharma, saying to the elder, 'Can you practice the five great gifts?' The elder said to the Buddha, 'I cannot even do small gifts, let alone great gifts!' The elder asked the Buddha, 'What are the five great gifts?' The Buddha said, 'The five great gifts are not killing living beings, can you do that?' The elder thought, 'Not killing living beings does not use my wealth and does not cause any loss.' So he said to the Buddha, 'I can do it!' The Buddha explained to him in order, until not drinking alcohol, and the elder said, 'I can do it!' Then the Buddha explained to the elder the meaning of the five precepts in detail: 'If you can uphold these five precepts, it is equivalent to making the five great gifts.' The elder was very happy after hearing this, and wanted to offer a bad piece of felt to the Buddha, so he went into the warehouse to look for it, but there were no bad ones, so he offered a good one to the Buddha. The rest of the felt and cloth in the warehouse all came out, reaching in front of the Buddha. The Buddha knew that the elder's mind was not firm in giving, so he said to the elder, 'The god Indra fought with the Asuras, and because his mind was not firm, he failed three times. Later, because his mind was firm, he greatly defeated the Asura army.' After hearing this, the elder knew that the Buddha was a sage who deeply understood people's minds, and his faith became pure. The Buddha preached the Dharma to him, and he immediately attained the state of Srotapanna.

。明日魔知其心，即化作佛欲來壞之，而至其家，長者以未得他心智故，不知是魔歡喜迎之，善來將入座。魔佛語長者言：「我昨日所說者，盡非是佛語，汝速舍之！」長者聞此語已，甚大怪之：「形雖是佛而所說者非，如師子皮被驢，雖形似獅子而心是驢。」長者不信，魔知其心正，還復其身言：「我故來試汝，而汝心不可轉。」是故經言：「見諦之人尚不信佛語，何況余道？以深察理故。」是故佛弟子要解深理，魔說佛說悉皆能知。是故義不可不學，施不可不修。

（一〇）

行者求道，不得貪著好美色，若貪破人功德之本。譬如昔有一阿羅漢，常入龍宮食，為龍說法。食已出於龍宮，持缽授與沙彌令洗缽中殘數粒飯。沙彌啖之大香甚美，便作方便入師繩床下，兩手捉繩床腳，至時與繩床俱入龍宮。龍曰：「此未得道何以將來？」師言：「不覺不知

現代漢語譯本：第二天，魔知道了長者的心意，就化作佛的樣子想要來破壞他。當魔來到長者家時，長者因為沒有得到他心智，不知道來者是魔，就歡喜地迎接他，說『請進，請上座』。魔佛對長者說：『我昨天所說的，都不是佛語，你快點捨棄它！』長者聽了這話，感到非常奇怪：『外形雖然是佛，但所說的卻不是佛語，就像驢披著獅子皮，雖然外形像獅子，但內心卻是驢。』長者不相信他。魔知道長者的心意堅定，就恢復了原來的樣子，說：『我故意來試探你，而你的心卻不可動搖。』所以經書上說：『見到真理的人尚且不相信佛語，何況其他道？因為他們能深入地觀察道理。』所以佛的弟子要理解深刻的道理，魔說佛說都能分辨。因此，義理不可不學習，佈施不可不修行。

修行的人求道，不能貪戀美好的色慾，如果貪戀就會破壞人的功德根本。譬如從前有一個阿羅漢，經常進入龍宮吃飯，為龍說法。吃完飯後，他走出龍宮，把缽交給沙彌，讓他洗缽中剩下的幾粒飯。沙彌吃了那些飯，覺得非常香美，就想辦法躲在師父的繩床下，兩手抓住繩床腳，到時間就和繩床一起進入龍宮。龍說：『這個人沒有得道，為什麼把他帶來？』師父說：『我沒有察覺，不知道。』

English version: The next day, the demon, knowing the elder's mind, transformed into a Buddha, intending to ruin him. Upon arriving at the elder's house, the elder, lacking the ability to know others' minds, did not recognize the demon and joyfully welcomed him, saying, 'Please come in and take a seat.' The demon-Buddha said to the elder, 'What I said yesterday was not the Buddha's teaching; you must quickly abandon it!' Upon hearing this, the elder was greatly astonished, 'Though the form is that of a Buddha, what is said is not. It is like a donkey wearing a lion's skin; though the form resembles a lion, the heart is that of a donkey.' The elder did not believe him. The demon, knowing the elder's mind was steadfast, reverted to his original form, saying, 'I came to test you, and your mind cannot be swayed.' Therefore, the scriptures say, 'Those who have seen the truth do not even believe the Buddha's words, let alone other paths? Because they deeply examine the principles.' Therefore, the Buddha's disciples must understand profound principles; they can discern whether it is the demon or the Buddha speaking. Thus, the meaning must be learned, and giving must be practiced.

A practitioner seeking the path must not be attached to beautiful forms and desires; if they are, they will destroy the foundation of their merits. For example, once there was an Arhat who often went to the dragon palace for meals and to preach to the dragons. After eating, he would leave the dragon palace and give his bowl to a novice monk to wash the few remaining grains of rice. The novice monk ate the rice and found it very fragrant and delicious. He then devised a way to hide under his master's rope bed, holding onto the legs of the bed with both hands. When the time came, he entered the dragon palace with the rope bed. The dragon said, 'This person has not attained the path; why was he brought here?' The master said, 'I did not notice, I did not know.'

。」沙彌得飯食，又見龍女身體端正香妙無比，心大貪著即作誓願：「我當奪此龍處，居其宮。」龍言：「后更莫復將此沙彌來。」沙彌還已，一心佈施持戒，專求所愿早作龍身。是時繞寺，足下水出，自知必得作龍，逕至師本所入處大池水邊，以袈裟覆頭而入水中，即死。返為大龍，福德大故即殺彼王，舉池盡赤。未爾之前，諸師眾僧皆呵罵之，沙彌言：「我心已定諸相已出。」將諸眾僧就池見之。以是因緣故不當貪著好香美色，喪失善根見墮惡道。

（一一）

昔有天人食福欲盡，七證自知——一者頭上華萎、二者頸中光滅、三者形身損瘦、四者腋下汗出、五者蠅來著身、六者塵土坌衣、七者自然去離本座。自知福盡下生世間貧窮家，與疥癩母豬作子，愁憂不樂

現代漢語譯本：小沙彌得到了飯食，又看到龍女身體端正，香氣美妙無比，心中貪戀不已，就發誓說：『我應當奪取這龍的住所，佔據她的宮殿。』龍女說：『以後不要再把這個沙彌帶來了。』沙彌回去后，一心佈施持戒，專心求愿早日成為龍身。當時他繞著寺廟行走，腳下開始出水，他自己知道必定能成為龍，就直接走到他師父之前進入的大池水邊，用袈裟矇住頭進入水中，立刻就死了。他轉產生為一條大龍，因為福德很大，就殺死了那個龍王，把整個池水都染成了紅色。在這之前，各位師父和僧人都呵斥他，沙彌說：『我的心意已定，各種徵兆已經顯現。』他帶領眾僧到池邊觀看。因為這個因緣，所以不應當貪戀美好的香氣和美色，以致喪失善根，墮入惡道。 從前有個天人，福報將要耗盡，他自己知道有七種徵兆——第一是頭上的花朵枯萎，第二是脖子上的光芒消失，第三是身體變得消瘦，第四是腋下開始出汗，第五是蒼蠅飛來停在身上，第六是塵土沾染衣服，第七是自然而然地離開原來的座位。他知道自己的福報已盡，將要下生到人間貧窮的家庭，做一隻長疥癩的母豬的兒子，為此感到憂愁不快樂。

English version: The young novice received food, and upon seeing the dragon girl's upright figure and incomparably fragrant and beautiful form, his heart became filled with greed. He then made a vow: 'I shall seize this dragon's dwelling and occupy her palace.' The dragon said, 'Do not bring this novice here again.' After returning, the novice wholeheartedly practiced giving and keeping precepts, earnestly seeking to fulfill his wish of becoming a dragon. At that time, as he walked around the temple, water began to flow from beneath his feet. Knowing that he would surely become a dragon, he went directly to the large pond where his master had previously entered. He covered his head with his robe and entered the water, immediately dying. He was reborn as a great dragon, and because of his great merit, he killed the dragon king, turning the entire pond red. Before this, all the masters and monks had scolded him, but the novice said, 'My mind is made up, and the signs have already appeared.' He led the monks to the pond to see it. Because of this cause and condition, one should not be greedy for pleasant fragrances and beautiful sights, lest one lose their good roots and fall into evil paths. Once upon a time, there was a celestial being whose blessings were about to be exhausted. He knew this himself through seven signs: first, the flowers on his head withered; second, the light around his neck disappeared; third, his body became thin and weak; fourth, sweat began to come from his armpits; fifth, flies came to land on his body; sixth, dust soiled his clothes; and seventh, he naturally left his original seat. Knowing that his blessings were exhausted, he was about to be reborn into a poor family in the human world, as the son of a mangy sow, and he was filled with sorrow and unhappiness.

。更有一天人來問：「汝何以不樂？」答曰：「吾壽將終，下生為疥癩母豬作子，是故愁耳！」彼天曰：「釋迦文佛在忉利天宮為母說法，當往歸依，及比丘僧，可得免苦。」便往詣佛所志心歸命，七日之後壽盡。來生世間大長者家，母妊娠后恒聞三歸聲，至十月滿乃生墮地，長跪叉手歸命佛法僧。其母驚謂是不祥，便欲殺之，思惟言：「長者之子不可便爾，罪我不少。」即往白長者具說此意。長者言：「人生居世不知歸命三尊，而生此兒，才生已知三尊，將是神人，好養之，勿怪也！」此兒之福才聰特異，父母愛重。至年五歲與同輩道邊戲，時舍利弗、目連過，前為作禮。舍利弗曰：「未見小兒作禮如此！」兒白道人：「不相識耶！」舍利弗即入定觀其本相，乃知是彼天人，便長跪詣舍利弗、目連：「愿尊為請佛及僧，明日造鄙舍食。」即便許之。兒歸白父母言：「向請舍利弗、目連，愿世尊明日屈意飯食

現代漢語譯本 又有一天，有人問他：『你為什麼不快樂？』他回答說：『我的壽命將盡，下一世要投生為一隻長疥癩的母豬的兒子，因此感到憂愁！』那個人說：『釋迦牟尼佛在忉利天宮為他的母親說法，你應該前去皈依，以及皈依比丘僧，這樣就可以免除痛苦。』於是他便前往佛陀所在之處，真心歸命。七天之後，他的壽命結束。他轉生到世間一個大富長者的家中，他的母親懷孕后經常聽到三皈依的聲音，到了十個月期滿，他出生落地，就長跪合掌，歸命佛法僧。他的母親驚恐地認為這是不祥之兆，便想殺了他，但又思忖道：『長者的兒子不能就這樣殺掉，這會給我帶來不少罪過。』於是她便去告訴長者，詳細說明了她的想法。長者說：『人生在世，不知道皈依三寶，而這個孩子，剛出生就知道三寶，這恐怕是神人，好好養育他，不要怪罪他！』這個孩子天資聰穎，福氣也特別，父母非常疼愛他。到了五歲時，他和同伴在路邊玩耍，當時舍利弗和目犍連路過，他上前向他們行禮。舍利弗說：『從未見過小孩子行禮如此！』孩子對兩位道人說：『你們不認識我嗎？』舍利弗立即入定觀察他的前世，才知道他是之前的天人，便長跪在舍利弗和目犍連面前：『希望尊者能為我邀請佛陀和僧眾，明天到我家吃飯。』他們便答應了。孩子回家告訴父母說：『我剛才邀請了舍利弗和目犍連，希望世尊明天能屈尊來我家吃飯。』

English version One day, someone asked him, 'Why are you unhappy?' He replied, 'My life is coming to an end, and in my next life, I will be reborn as the son of a mangy sow, which is why I am sad!' That person said, 'The Buddha Shakyamuni is in the Trayastrimsa Heaven teaching his mother. You should go and take refuge in him, as well as in the monastic community, and you can be freed from suffering.' So he went to where the Buddha was and wholeheartedly took refuge. Seven days later, his life ended. He was reborn into the family of a wealthy elder. After his mother became pregnant, she constantly heard the sound of the Three Refuges. When the ten months were complete, he was born and immediately knelt down, palms together, taking refuge in the Buddha, Dharma, and Sangha. His mother was shocked, thinking it was an ominous sign, and wanted to kill him. But she thought, 'I cannot just kill the elder's son; it would bring me much sin.' So she went to tell the elder, explaining her thoughts in detail. The elder said, 'People live in the world without knowing to take refuge in the Three Jewels, but this child, as soon as he was born, knew the Three Jewels. He must be a divine being. Raise him well and do not blame him!' This child was exceptionally intelligent and blessed, and his parents loved him dearly. When he was five years old, he was playing by the roadside with his peers when Shariputra and Maudgalyayana passed by. He went forward to greet them. Shariputra said, 'I have never seen a child greet so respectfully!' The child said to the two monks, 'Do you not recognize me?' Shariputra immediately entered into meditation to observe his past life and realized he was the former celestial being. He then knelt before Shariputra and Maudgalyayana, saying, 'I hope you will invite the Buddha and the Sangha to come to my house for a meal tomorrow.' They agreed. The child went home and told his parents, 'I just invited Shariputra and Maudgalyayana, and I hope the World Honored One will condescend to come to our house for a meal tomorrow.'

。」父母歡喜即為竭財上膳食具。明日佛將諸大眾往到其家，兒及父母迎佛作禮。佛即就座，行水下食須臾已訖，佛為說法，父母及兒皆得無所從來法忍，百千天人發無上正真道意。經言，能竭慈可謂如此矣！

（一二）

昔有放牛人，在大澤中，見有金色華光明善好，自即生念：「佛去此不遠當取供養。」即采華數斛重擔而去。未至道中為牛所抵殺，心存佛故即生第二忉利天上，所受宮殿廣博嚴好，宮出四邊，陸生金色華，光明徹照，諸天之法適生天上，先觀宿命卻食天福。時彼天人自觀宿命，具見采華為牛所殺，歡喜嘆曰：「佛無量福祚！未及設供報已巍巍，況恒修德者？」便復取其宮邊華，並持種種余供養具，欲遵本願。諸天見其取華，皆往問之：「汝方來受福，當五欲自樂，而采華為？」天子報言：「吾為人時，欲詣佛以華供養，竟不果愿，尚得來生此，況得作者，今所以取華，欲遵本願增將來福

現代漢語譯本 『父母歡喜』，意思是說，爲了讓父母高興，他們會傾盡家財，準備最好的食物和餐具。第二天，佛陀將帶領眾多弟子前往他們家，孩子和父母一起迎接佛陀並頂禮膜拜。佛陀入座后，洗手、用餐，片刻之後完畢。佛陀為他們說法，父母和孩子都獲得了無所從來法忍，成百上千的天人也發起了無上正等正覺的意願。經書上說，能竭盡慈愛，大概就是這樣吧！

（一二）

從前有個放牛的人，在大沼澤中，看到一朵金色的花，光芒美好。他心裡想：『佛陀離這裡不遠，我應該採摘這花去供養。』於是他採摘了幾斛花，用重擔挑著離開。還沒走到路上，就被牛撞死了。因為心中想著佛陀，他立刻轉生到第二忉利天。他所居住的宮殿寬廣華麗，宮殿四邊長出金色的花，光芒照耀。天人剛生到天上，會先觀察自己的前世，然後才享用天福。當時，這位天人觀察自己的前世，清楚地看到自己因為採花而被牛撞死。他歡喜地讚歎道：『佛陀的福報真是無量啊！還沒來得及供養，就得到了如此殊勝的果報，更何況是那些一直修行的人呢？』於是他又從宮殿邊採摘花，並拿著各種其他的供養品，想要完成自己之前的願望。眾天人看到他採花，都來問他：『你剛來享福，應該盡情享受五欲之樂，為什麼要採花呢？』天子回答說：『我做人的時候，想去佛陀那裡用花供養，最終沒有實現願望，尚且能轉生到這裡，更何況是真正去做了呢？我現在採花，是爲了完成之前的願望，增加未來的福報。』

English version 'Parents' joy' means that to make their parents happy, they would exhaust their wealth to prepare the best food and utensils. The next day, the Buddha would lead many disciples to their home, and the child and parents would greet the Buddha and bow in reverence. After the Buddha took his seat, he washed his hands, ate, and finished in a short while. The Buddha then preached the Dharma to them, and the parents and child all attained the Dharma-acceptance of non-origination, and hundreds and thousands of heavenly beings also generated the intention for unsurpassed, true, and complete enlightenment. The scriptures say that being able to exhaust one's love is probably like this!

(12)

Once upon a time, there was a cowherd who, in a large swamp, saw a golden flower with beautiful light. He thought to himself, 'The Buddha is not far from here, I should pick this flower to offer as a tribute.' So he picked several bushels of flowers and carried them away with a heavy load. Before he reached the road, he was killed by a cow. Because he had the Buddha in his mind, he was immediately reborn in the second heaven of Trayastrimsa. The palace where he lived was vast and magnificent, with golden flowers growing on all four sides, radiating light. When heavenly beings are first born in heaven, they first observe their past lives before enjoying heavenly blessings. At that time, this heavenly being observed his past life and clearly saw that he had been killed by a cow while picking flowers. He joyfully exclaimed, 'The Buddha's blessings are truly immeasurable! Before I even had the chance to make an offering, I received such a magnificent reward, let alone those who constantly cultivate virtue?' So he picked flowers from the side of his palace again, and took various other offerings, wanting to fulfill his previous wish. When the heavenly beings saw him picking flowers, they all came to ask him, 'You have just come to enjoy blessings, you should indulge in the pleasures of the five desires, why are you picking flowers?' The heavenly being replied, 'When I was a human, I wanted to go to the Buddha to offer flowers, but I did not fulfill my wish, yet I was still reborn here. How much more so for those who actually do it? The reason I am picking flowers now is to fulfill my previous wish and increase my future blessings.'

。」爾時諸天皆生善心，有八萬四千天子，俱共來下作天伎樂，天花天香種種供養，諸塔寺中未見佛，復有上座得道比丘而為說法，諸天聞法心皆歡喜增諸功德，遂得見佛，鼓樂絃歌散眾名華，種種供養佛及眾僧，佛為說清凈妙法，其人及八萬四千諸天，皆得法眼凈。此天子之與八萬諸天，皆昔日善知識，今相發起一時得道。

（一三）

昔有外國有一大長者大富，惟有一子愛重無比，後日得病大困，治之不瘥遂到無常，臨命終時一心念佛，佛現形其前，心安意定便得生天。父母念子愁惱便欲自殺不能自解，因以火燒取其骨著銀瓶中，至月十五日，便施百味飲食持著其前，舉聲悲哭宛轉臥地。天子在上見其所為，自念：「我不現化意終不解

現代漢語譯本：那時，諸天都生起了善心，有八萬四千天子，一同降臨下來演奏天上的音樂，用天花、天香等各種供品供養。在各個佛塔寺廟中，他們沒有見到佛，卻有得道的高僧為他們說法。諸天聽聞佛法，心中都非常歡喜，增長了許多功德，於是得以見到佛。他們敲響樂器，彈奏歌曲，散佈各種名貴的花朵，用各種供品供養佛和眾僧。佛為他們宣說了清凈微妙的佛法，那個人和八萬四千諸天都得到了法眼清凈。這些天子和八萬諸天，都是往昔的善知識，如今互相啓發，同時得道。 從前，有個外國有一位大富翁，他只有一個兒子，非常疼愛。後來，兒子得了重病，醫治無效，最終去世。臨終時，他一心念佛，佛顯現身形在他面前，他心安意定，便得以昇天。父母思念兒子，悲傷不已，想要自殺卻無法解脫，於是用火焚燒兒子的遺體，將骨灰裝在銀瓶中。到了每月十五日，他們就準備各種美味佳餚，擺放在銀瓶前，放聲痛哭，在地上翻滾。天子在天上看到他們的所作所為，心想：『如果我不顯現神蹟，他們的悲傷終究無法解除。』

English version: At that time, all the devas generated good intentions, and eighty-four thousand devaputras descended together, performing celestial music and making various offerings of celestial flowers and incense. In the various stupas and temples, they had not seen the Buddha, but there were enlightened monks who preached the Dharma to them. Upon hearing the Dharma, the devas were all very joyful, and their merits increased, so they were able to see the Buddha. They played instruments, sang songs, scattered various precious flowers, and made various offerings to the Buddha and the Sangha. The Buddha expounded the pure and wonderful Dharma to them, and that person and the eighty-four thousand devas all attained the pure Dharma eye. These devaputras and the eighty thousand devas were all good friends from the past, and now they inspired each other and attained enlightenment at the same time. Once upon a time, in a foreign country, there was a very wealthy elder who had only one son, whom he loved dearly. Later, the son fell seriously ill, and despite medical treatment, he passed away. At the time of his death, he single-mindedly recited the Buddha's name, and the Buddha appeared before him. His mind was at peace, and he was able to ascend to heaven. The parents, missing their son, were overcome with grief and wanted to commit suicide but could not find release. So they cremated their son's body and placed the ashes in a silver bottle. On the fifteenth of each month, they would prepare various delicacies, place them before the silver bottle, and weep loudly, rolling on the ground. The devaputra, seeing their actions from heaven, thought to himself, 'If I do not manifest a miracle, their grief will never be resolved.'

。」即下作小兒，年八、九歲，在道邊放牛，牛卒死臥地，小兒便行取草著死牛口，舉以杖打牛，呼言：「起食！」父母大小見小兒所為，便共笑之，前問言：「卿誰家子？何癡乃爾？牛今已死，舉草著口，寧有食期？」而反笑言：「我牛今雖死，頭口故在，舉草不食，況君兒死來已久矣！加火燒之，唯少燋骨在地，以百味食著前而加啼哭，寧得食之不也！」其父意即開解問兒：「卿是何人？」兒言：「我是長者兒，今蒙佛恩得生天上，見父母悲惱太甚故來相化耳！」父意解大歡喜無復愁憂，天子忽爾不現。父母歸家即大布施，奉持禁戒讀經行道，得須陀洹果。

（一四）

昔無數世時，有一佛圖，中有沙門數千餘人止住其中。遣諸沙彌數百人行分衛供給眾僧，日輸米一斛，師便兼課一偈。有一沙彌，時過市中行且誦經。時肆上有賢者，見沙彌行誦，禮而問曰：「道人行何所說？」答曰：「分衛給僧兼誦一偈

現代漢語譯本：有一個小孩，大約八九歲，在路邊放牛。牛突然死了，倒在地上。小孩就去拿草放在死牛的嘴裡，還用棍子打牛，喊著說：『起來吃！』他的父母和家人看到小孩的舉動，都嘲笑他，上前問：『你是誰家的孩子？怎麼這麼傻？牛已經死了，你把草放在它嘴裡，它怎麼可能吃呢？』小孩反而笑著說：『我的牛雖然死了，頭和嘴還在，放草都不吃，何況你們的孩子死了很久了！還用火燒了，只剩下燒焦的骨頭在地上，就算把各種美味佳餚放在他面前，再哭，他能吃嗎？』他的父親聽了，若有所悟，就問孩子：『你是誰？』孩子說：『我是長者的兒子，現在蒙佛恩得以昇天，看到父母太過悲傷，所以來開導你們！』父親恍然大悟，非常高興，不再憂愁。這時，天子突然消失了。父母回到家后，就廣行佈施，遵守戒律，誦經修行，最終證得了須陀洹果。 從前無數世的時候，有一個佛寺，裡面有幾千個僧人居住。寺里派遣幾百個沙彌去化緣，供養僧眾，每天要送一斛米，師父就教他們一首偈語。有一個沙彌，在集市上行走時誦經。當時，有個賢人在集市上，看到沙彌邊走邊誦經，就向他行禮並問道：『道人，你念的是什麼？』沙彌回答說：『我化緣供養僧眾，同時誦一首偈語。』

English version: There was a child, about eight or nine years old, herding cattle by the roadside. The cow suddenly died and fell to the ground. The child then went to get grass and put it in the dead cow's mouth, and even hit the cow with a stick, shouting, 'Get up and eat!' His parents and family, seeing the child's actions, all laughed at him and went up to ask, 'Whose child are you? How can you be so foolish? The cow is already dead, how can it eat if you put grass in its mouth?' The child instead laughed and said, 'Although my cow is dead, its head and mouth are still there, and it won't eat even if I put grass in it. How much more so your child, who has been dead for a long time! You even burned him with fire, leaving only charred bones on the ground. Even if you put all kinds of delicacies in front of him and cry, can he eat them?' His father, upon hearing this, seemed to understand something and asked the child, 'Who are you?' The child said, 'I am the son of an elder, and now, by the grace of the Buddha, I have ascended to heaven. Seeing my parents too sad, I have come to enlighten you!' The father suddenly understood, was very happy, and no longer worried. At this moment, the celestial being suddenly disappeared. After the parents returned home, they practiced extensive charity, observed the precepts, recited scriptures, and practiced the Way, eventually attaining the fruit of Srotapanna. In countless past lives, there was a Buddhist monastery with several thousand monks residing in it. The monastery sent out several hundred novice monks to beg for alms to support the monastic community. They were required to bring back one 'hu' of rice each day, and the master would teach them a verse. One novice monk was walking through the market while reciting scriptures. At that time, a wise man in the market saw the novice monk walking and reciting scriptures, so he bowed to him and asked, 'Daoist, what are you reciting?' The novice monk replied, 'I am begging for alms to support the monastic community, and at the same time, I am reciting a verse.'

。」賢者又問：「若無事可誦幾偈？」答曰：「可得十餘偈。」又問：「分衛幾日？」曰：「九十日。當輸九十斛米。」賢者謂誦道人：「但還安意誦經，我當相代出米。」沙彌大喜，賢者與米九十斛，還報師已便閑讀經。經三月通千四百偈，啟師：「誦經已訖，要當詣檀越家試之。」師即聽。詣賢者所，報曰：「蒙君重惠得安誦經，今經已止故來說之。」沙彌誦，文句流利無有躓礙。賢者歡喜稽首為禮：「愿我來世聰睿博達多聞不忘。」因此福愿，世世所生明識強記，及到佛出世現為弟子，名曰阿難，常侍世尊特獨辯通博聞第一。師曰：「時賢者今阿難是，夫勸助學者志求愿功德不虛，緣是福報隨愿而得如是也！」

須彌山南有一大樹，高四千里，諸缽叉鳥棲宿其上，樹常不動，有小鳥形類鶉鴳，住止其上，樹即振搖，缽叉鳥語樹神言：「無知我身將重而初不動

現代漢語譯本 賢者又問：『如果沒事可誦，能誦幾偈？』回答說：『可以誦十餘偈。』又問：『分衛需要幾天？』回答說：『九十天。應當交九十斛米。』賢者對誦經人說：『你只管安心誦經，我來替你出米。』沙彌非常高興，賢者給了他九十斛米，他回報了師父后就安心讀書誦經。經過三個月，他通曉了一千四百偈，告訴師父說：『誦經已經完畢，應該到施主家去驗證一下。』師父就同意了。他到了賢者那裡，稟告說：『承蒙您的大恩惠，我得以安心誦經，現在經文已經學完，所以來向您講述。』沙彌誦經，文句流暢，沒有絲毫的停頓和障礙。賢者歡喜地叩頭行禮說：『愿我來世聰明睿智，博學多聞，永不忘卻。』因為這個福愿，他世世所生都明智強記，等到佛陀出世時，他現為弟子，名叫阿難，常常侍奉世尊，特別地辯才無礙，博聞強記第一。師父說：『當時的賢者就是現在的阿難，勸助學者立志求愿的功德不會虛假，因為這個福報，隨愿而得到這樣的結果啊！』 須彌山南邊有一棵大樹，高四千里，各種缽叉鳥棲息在上面，樹常常不動。有一種小鳥，形狀像鵪鶉，停留在樹上，樹就會搖動。缽叉鳥對樹神說：『不知道我身體將要變重，所以開始不動。』

English version The wise man then asked, 'If there is nothing to recite, how many verses can you recite?' He replied, 'I can recite more than ten verses.' He asked again, 'How many days of alms-begging are needed?' He replied, 'Ninety days. I must give ninety hu of rice.' The wise man said to the sutra-reciting person, 'Just focus on reciting the sutras, and I will provide the rice for you.' The novice was very happy. The wise man gave him ninety hu of rice. After reporting to his master, he then focused on reading and reciting the sutras. After three months, he had mastered one thousand four hundred verses. He told his master, 'The sutra recitation is complete, and I should go to the benefactor's house to verify it.' The master agreed. He went to the wise man and reported, 'Thanks to your great kindness, I was able to focus on reciting the sutras. Now that I have finished learning the sutras, I have come to recite them to you.' The novice recited the sutras, the sentences were fluent, without any pauses or obstacles. The wise man happily bowed and paid his respects, saying, 'May I be intelligent, wise, learned, and never forget in my next life.' Because of this blessed wish, in every life he was born with intelligence and a strong memory. When the Buddha appeared in the world, he became a disciple named Ananda, who always served the World Honored One, and was especially known for his eloquence and being the most learned. The master said, 'The wise man at that time is now Ananda. The merit of encouraging scholars to aspire and seek their wishes is not in vain. Because of this blessing, one obtains such results according to their wishes!' South of Mount Sumeru, there is a large tree, four thousand li high. Various Patra birds roost on it. The tree is always still. There is a small bird, shaped like a quail, that rests on the tree, and the tree will shake. The Patra bird said to the tree spirit, 'I do not know that my body will become heavy, so it does not move at first.'

。」小鳥未宿反更振動，樹神言：「此鳥雖小，從大海底來純食金剛，金剛為物所墮之處無不破壞，所以大怖不能自安。」經以為喻，若有凡人解深經一句口誦心念，身中三毒四魔八萬垢門皆不能自安，何況博採眾法為世橋樑者也。

（一五）

佛語目連：「汝對欲至。」目連言：「我有神力超蹈須彌山，對若東來我便向西，若北來我當趣南，那得我耶？」佛語目連：「罪福自然，不可得避。」遠飛不息乃墮山中。時有車輻老公，目連正墮其前，形狀似鬼，老公謂是惡物，舉車輻打之，即折其身。目連被痛甚羞懊惱，盡忘本識。佛哀念之授其威神。爾乃得自思惟，還複本形。是硑車輻老公，目連前世時父。目連與父諍，目連意中念言：「撾殺此公骨折快也！」是以得此罪殃。慎莫作不孝之罪，是以人生處世，不可不慎心口而孝養父母也。

（一六）

昔有沙門行草間，有大蛇言：「和尚道人

現代漢語譯本 『小鳥』沒有安歇反而更加振翅抖動，樹神說：『這鳥雖然小，但從大海深處來，專門吃金剛。金剛這種東西，它所墜落的地方沒有不被破壞的，所以它非常恐懼，不能安定下來。』經文用這個來比喻，如果有個凡人理解了深奧的佛經哪怕一句，口中誦讀心中思念，他身上的貪嗔癡三毒、四魔、八萬垢門都不能自安，更何況是廣泛學習各種佛法，要做世人橋樑的人呢。

佛對目連說：『你的報應快要到了。』目連說：『我有神力，可以超越須彌山，如果報應從東邊來，我就向西邊去，如果從北邊來，我就向南邊去，怎麼能追得上我呢？』佛對目連說：『罪和福是自然而來的，無法逃避。』目連遠遠地飛，不停歇，結果還是掉到山裡。當時有個拿著車輻的老人，目連正好掉在他面前，樣子像鬼一樣。老人以為是惡鬼，舉起車輻打他，就把他的身體打折了。目連感到疼痛，非常羞愧懊惱，完全忘記了自己本來的身份。佛憐憫他，把他的威神力量還給了他。他這才能夠自己思考，恢復了本來的樣子。這個打斷他車輻的老人，是目連前世的父親。目連和父親爭吵時，心裡想：『打死這個老傢伙，讓他骨折才痛快！』因此才得到這樣的罪報。千萬不要做不孝順的事情，所以人生在世，不能不謹慎自己的心和口，孝順父母啊。

從前有個沙門在草叢中行走，有條大蛇說：『和尚道人』

English version The 『small bird』 did not rest but instead flapped its wings more vigorously. The tree spirit said, 『This bird, though small, comes from the depths of the great ocean and feeds solely on vajra. Wherever the vajra falls, it causes destruction, so it is greatly frightened and cannot settle down.』 The scripture uses this as a metaphor: if an ordinary person understands even one line of a profound scripture, reciting it aloud and contemplating it in their heart, the three poisons of greed, anger, and ignorance, the four demons, and the eighty thousand defilements within them cannot find peace. How much more so for those who extensively study various Buddhist teachings and seek to be a bridge for the world?

The Buddha said to Maudgalyayana, 『Your retribution is about to arrive.』 Maudgalyayana said, 『I have divine power to surpass Mount Sumeru. If retribution comes from the east, I will go west; if it comes from the north, I will go south. How can it catch me?』 The Buddha said to Maudgalyayana, 『Sin and blessing are natural and cannot be avoided.』 Maudgalyayana flew far away without stopping, but still fell into the mountains. At that time, there was an old man with a cart spoke. Maudgalyayana fell right in front of him, looking like a ghost. The old man thought it was an evil spirit and raised the cart spoke to strike him, breaking his body. Maudgalyayana felt pain, great shame, and remorse, completely forgetting his original identity. The Buddha pitied him and restored his divine power. Only then was he able to think for himself and return to his original form. This old man who broke his cart spoke was Maudgalyayana』s father in a previous life. When Maudgalyayana argued with his father, he thought, 『It would be satisfying to beat this old man to death and break his bones!』 Therefore, he received this karmic retribution. One must not commit the sin of being unfilial. Therefore, in life, one must be careful of their heart and mouth and be filial to their parents.

Once, there was a Shramana walking in the grass, and a large snake said, 『Monk, Taoist』

。」道人驚，左右視之。蛇言：「道人！莫恐莫怖，愿為我說經，令我脫此罪身？」蛇曰：「道人！聞有阿耆達王不？」答曰：「聞！」蛇曰：「我是也！」道人言：「阿耆達王立佛塔寺供養功德巍巍，當生天上，何緣乃爾也？」蛇言：「我臨命終時，邊人持扇墮我面上，令我瞋恚，受是蛇身。」道人即為說經，一心樂聽不食七日，命過生天。卻後數月持花散佛，眾人怪之。在虛空曰：「我阿耆達王，蒙道人恩，聞法得生天上，今來奉花報佛恩耳！」是以臨命之人，傍側侍衛者不可不護病者心也。

（一七）

外國有一人治生，進金銀數千斤，意甚重之，欲藏著地中，恐螻蛄蟲鼠而侵盜之；欲藏著草澤中，復恐狐貍野獸取之；復不信家室中外兄弟、妻子，便著懷中出入行來恒恐失之。時長齋之月，四輩弟子盡詣塔寺燒香散花，此人觀視具見如是。復見塔寺前有一大缽，四輩弟子繞塔，持金銀錢物投之缽中

現代漢語譯本 道人驚恐，向四周觀看。蛇說：『道人！不要害怕，請為我說經，讓我脫離這罪惡的身體？』蛇說：『道人！聽說過阿耆達王嗎？』道人回答說：『聽說過！』蛇說：『我就是！』道人說：『阿耆達王建造佛塔寺廟，供養的功德非常偉大，應當升入天堂，為什麼會變成這樣呢？』蛇說：『我臨終的時候，旁邊的人拿著扇子掉在我的臉上，讓我生氣，所以受了這蛇身。』道人就為它說經，蛇一心歡喜地聽，七天不吃東西，死後就昇天了。幾個月后，它拿著花在佛前散花，眾人感到奇怪。它在空中說：『我是阿耆達王，蒙受道人的恩惠，聽聞佛法得以升入天堂，現在來獻花報答佛恩！』因此，臨終的人，旁邊侍奉的人不可不保護病人的心啊。 外國有一個人經營產業，積攢了數千斤金銀，非常看重這些錢財，想把它們藏在地下，又怕螻蛄蟲鼠侵蝕盜取；想把它們藏在草澤中，又怕狐貍野獸拿走；又不相信家裡的內外兄弟、妻子，就一直把錢財放在懷裡，出入行走都擔心丟失。正值長齋的月份，四眾弟子都到佛塔寺廟燒香散花，這個人觀看，全都看到了這些。他又看到塔寺前有一個大缽，四眾弟子繞著塔，把金銀錢物投入缽中。

English version The Taoist was startled and looked around. The snake said, 'Taoist! Do not be afraid, please recite scriptures for me, so that I may be freed from this sinful body?' The snake said, 'Taoist! Have you heard of King Ajatashatru?' The Taoist replied, 'I have!' The snake said, 'I am he!' The Taoist said, 'King Ajatashatru built pagodas and temples, and his merits from offerings were immense, he should have ascended to heaven, why are you like this?' The snake said, 'When I was dying, someone next to me dropped a fan on my face, which made me angry, and I received this snake body.' The Taoist then recited scriptures for it, and the snake listened with all its heart, not eating for seven days, and after death, it ascended to heaven. Several months later, it scattered flowers before the Buddha, and the crowd was amazed. It said in the air, 'I am King Ajatashatru, I received the Taoist's kindness, and by hearing the Dharma, I was able to ascend to heaven, and now I come to offer flowers to repay the Buddha's kindness!' Therefore, for those who are dying, those who attend to them must protect the patient's mind. There was a person in a foreign country who managed his business and accumulated several thousand pounds of gold and silver. He valued this wealth very much. He wanted to hide it in the ground, but was afraid of mole crickets and rats stealing it; he wanted to hide it in the marshes, but was afraid of foxes and wild beasts taking it; and he did not trust his family, brothers, or wife, so he always kept the money in his bosom, and was always worried about losing it when he went out. It was the month of long fasting, and the four groups of disciples all went to the pagoda temples to burn incense and scatter flowers. This person watched and saw all of this. He also saw a large bowl in front of the pagoda temple, and the four groups of disciples circled the pagoda, throwing gold, silver, and money into the bowl.

。其人問曰：「何以投寶著此缽中耶？」道人答曰：「此名佈施，二名牢固藏，三名不知腐朽。」其人思惟：「真實如是人言，稱吾所求。」便持金銀盡投缽中。道人為咒愿又說：「牢固者，水不能沒，火不能燒，盜賊怨家不能侵害，投之寶藏不知腐壞，當來獲報百千萬倍，故名佈施。」其人意解歡喜無量，即于塔前得須陀洹道。是以志心作福功不唐捐，自致得道。

（一八）

昔雀離寺有一長老比丘，得阿羅漢道，將一沙彌，時復來下入城遊觀，衣缽大重令沙彌擔隨其後。沙彌于道中便作是念：「人生世間無不受苦，欲免此苦當興何等道？」作是思惟：「佛常讚歎：『菩薩為勝！』我今當發菩薩心。」適作是念，其師即以它心智，通照其所念，語沙彌言：「持衣缽來。」沙彌便持衣缽授與其師。師語沙彌：「汝在前行

現代漢語譯本 那人問道：『為什麼要把寶物投入這個缽中呢？』道人回答說：『這叫做佈施，又名牢固藏，三名不知腐朽。』那人心想：『確實像這個人說的那樣，正合我所求。』便把金銀全部投入缽中。道人又唸咒祝願說：『牢固的意思是，水不能淹沒，火不能燒燬，盜賊仇敵不能侵害，投入寶藏不會腐壞，將來會獲得百千萬倍的回報，所以叫做佈施。』那人理解了其中的含義，歡喜無量，當即在塔前證得須陀洹果。因此，真心誠意地行善積福，功德不會白費，自然能夠得道。 從前，雀離寺有一位長老比丘，證得了阿羅漢道，他帶著一個小沙彌，時常下山到城裡遊覽。他的衣缽很重，讓沙彌揹著跟在後面。沙彌在路上就想：『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，心想：『佛經常讚歎：『菩薩最為殊勝！』我今天應當發菩薩心。』他剛產生這個念頭，他的師父就用他心通，知道了他的想法，對沙彌說：『把衣缽拿過來。』沙彌就把衣缽遞給了他的師父。師父對沙彌說：『你走在前面。』

English version The man asked, 'Why put treasures into this bowl?' The Taoist replied, 'This is called giving, also known as a secure store, and thirdly, it does not decay.' The man thought, 'Indeed, it is as this person says, just what I seek.' Then he put all his gold and silver into the bowl. The Taoist chanted a blessing and said, 'Secure means that water cannot submerge it, fire cannot burn it, thieves and enemies cannot harm it, treasures put into it will not decay, and in the future, you will receive a hundred million times the reward, therefore it is called giving.' The man understood the meaning, was immensely joyful, and immediately attained the Srotaapanna path in front of the pagoda. Therefore, sincerely doing good deeds and accumulating merit will not be in vain, and one will naturally attain enlightenment. Once upon a time, there was an elder bhikkhu in Que Li Temple who had attained the Arhat path. He took a young novice monk, and they often went down the mountain to visit the city. His robes and bowl were very heavy, so he had the novice carry them behind him. On the road, the novice thought, 'No one in this world is free from suffering. To avoid this suffering, what path should one cultivate?' Thinking this, he thought, 'The Buddha often praises: 'Bodhisattvas are the most superior!' I should now generate the Bodhi mind.' As soon as he had this thought, his master, using his mind-reading ability, knew what he was thinking and said to the novice, 'Bring the robes and bowl here.' The novice handed the robes and bowl to his master. The master said to the novice, '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，汝擔衣缽還隨我后。」如是三返，沙彌怪愕不知何意。前至所止處，叉手白師請問其意，師答曰：「汝于菩薩道三進故，我亦三返推汝在前，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阿羅漢者，不可為喻也。」

（一九）

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。釋迦出世，其兄值佛出家修道，即得阿羅漢，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

現代漢語譯本：小沙彌正走在前面，又產生這樣的想法：『菩薩的道行非常偉大且艱苦，要佈施頭就佈施頭，要佈施眼睛就佈施眼睛，這件事太難了，不是我能做到的，不如早點修成羅漢，快速脫離苦海。』師父又知道他所想的，對沙彌說：『你，你拿著衣缽跟在我後面。』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含義，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，你心中三次退縮，所以推你在後面。之所以這樣，是因為發菩薩心，它的功德勝過三千世界所有修成阿羅漢的人，無法相比。』 從前迦葉佛在世時，有兄弟二人，出家都做了沙門。哥哥喜歡持戒坐禪，一心求道而不喜歡佈施；弟弟喜歡佈施修福，卻喜歡破戒。釋迦牟尼佛出世時，哥哥遇到佛出家修行，立即修成阿羅漢，但是福報淺薄，常常為衣食不足而煩惱，和同伴們一起乞食，常常只有自己吃不飽就回來了。弟弟轉生為象，因為力氣大能夠擊退敵人，被國王所喜愛，用好的金銀珠寶裝飾身體，封了數百戶的邑地來供給這頭象，滿足它的需求。

English version: The novice was walking ahead when he had this thought: 『The path of a Bodhisattva is very 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 would be better to quickly attain Arhatship and escape suffering.』 The master, knowing his thoughts, said to the novice, 『You, you carry the robe and bowl and follow behind me.』 He said this three times. The novice was puzzled and surprised, not understanding the meaning. Upon reaching their resting place, the novice put his palms together and asked the master the meaning. The 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 Bodhisattva mind surpasses that of all those who attain Arhatship in the three thousand worlds, and cannot be compared.』 In the past, during the time of Kashyapa Buddha, there were two brothers who left home and became 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 to cultivate the path, and immediately attained Arhatship. However, his blessings were meager, and he was often troubled by a lack of food and clothing. He would go begging with his companions, and often he alone would return without being full. The younger brother was reborn as an elephant. Because of his great strength, he could repel enemies and was loved by the king. He was adorned with fine gold, silver, and jewels, and was given hundreds of households to provide for his needs.

。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：「我與汝俱有罪耶！」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。像子怖懼往白王言：「像不復飲食，不知何意？」王問象子：「先無人犯象不？」象子答王言：「無他異人，惟見一沙門來至象邊，須臾便去耳！」王即遣人四出覓此沙門。有人于林中樹間得，便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。是以修福之家戒施兼行，莫偏執而功德不備也。

（二〇）

昔有一比丘被擯，懊惱悲嘆啼泣而行。道逢一鬼，此鬼犯法，亦為毗沙門天王所擯

現代漢語譯本 有一位比丘，正值世道大饑荒，乞討食物七天都沒得到，最後得到一點粗糙的食物才勉強活命。他事先知道這個現象是前世的兄弟造成的，便走到大象面前，用手抓住大象的耳朵對它說：『我和你都有罪啊！』大象聽了比丘的話，便開始思考，立刻回憶起自己的前世，看到了前世的因緣。大象因此憂愁，不再吃喝。像崽害怕，就去告訴國王說：『大象不再吃喝，不知道是什麼原因？』國王問象崽：『之前沒有人冒犯大象嗎？』象崽回答國王說：『沒有其他人，只看到一個沙門來到大象旁邊，一會兒就離開了！』國王立刻派人四處尋找這個沙門。有人在樹林中找到他，便把這個沙門帶到國王面前。國王問沙門說：『你到我的大象旁邊說了什麼？』沙門回答國王說：『沒說什麼，我只是對大象說：『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，立刻放了這個沙門讓他回到住處。因此，修福的人家應該戒律和佈施並行，不要偏執一方而導致功德不圓滿。 從前有一個比丘被驅逐，他懊惱悲傷地哭泣著走著。在路上遇到一個鬼，這個鬼也犯了法，也被毗沙門天王驅逐。

English version There was a monk who, during a great famine, begged for food for seven days without success. He finally obtained a little coarse food and barely survived. Knowing that this situation was caused by his brother from a previous life, he went to the elephant, grabbed its ear, and said, 'You and I are both guilty!' The elephant, upon hearing the monk's words, began to contemplate and immediately recalled its past life, seeing the causes and conditions of its previous existence. The elephant became sorrowful and stopped eating and drinking. The elephant's offspring, frightened, went to tell the king, 'The elephant is no longer eating or drinking, and we don't know why.' The king asked the offspring, 'Has anyone offended the elephant?' The offspring replied, 'No one else, except for a shramana who came to the elephant and left shortly after!' The king immediately sent people to search for the shramana. Someone found him in the forest and brought him before the king. The king asked the shramana, 'What did you say to my elephant?' The shramana replied, 'I didn't say much, I just told the elephant, 'You and I are both guilty!'' Then, the shramana explained the causes and conditions of their previous lives to the king. The king understood and immediately released the shramana, allowing him to return to his dwelling. Therefore, families who cultivate blessings should practice both precepts and giving, not being biased towards one, so that their merits may be complete. Once, there was a monk who was expelled, and he walked along, lamenting and weeping. On the road, he met a ghost who had also broken the law and was expelled by King Vaishravana.

。時鬼問比丘言：「汝有何事啼泣而行？」比丘答言：「犯僧事，眾僧所擯，一切檀越供養失盡，又惡名聲流佈遠近，是故愁嘆啼泣耳！」鬼語比丘言：「我能令汝滅惡名聲、大得供養，汝便可立我左肩上，我當擯汝虛空中行，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，枉擯得道人。」時聚落人皆詣此寺訶責眾僧，即送此比丘住于寺內，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，鬼見伺官甚大驚怖，擲棄比丘絕力而走，此比丘遂墮地而死，身首碎爛。此喻行者宜應自修所向無疑，恃托豪勢一旦傾覆，與彼無異也。

（二一）

昔目連與弟子俱從耆阇崛山下，到王舍城乞食

現代漢語譯本：當時，一個鬼問那個比丘說：『你有什麼事哭泣著走？』比丘回答說：『我犯了僧團的規矩，被僧團驅逐，所有施主的供養都失去了，而且惡名遠揚，所以才憂愁嘆息哭泣！』鬼對那個比丘說：『我能讓你消除惡名，獲得大量供養，你就可以站在我的左肩上，我將帶著你在空中行走，人們只能看見你而看不見我的身體，你如果獲得大量供養，應當先給我。』那個鬼立刻背起比丘，在先前驅逐他的村落上方的空中行走。當時，村落里的人看見都感到驚奇，認為他得道了，互相說道：『僧團無理，冤枉驅逐了得道的人。』當時，村落里的人都到寺院責備僧團，隨即送這個比丘回到寺院居住，於是他獲得了大量的供養。這個比丘將所得到的衣物食物等，都先給鬼，不違背之前的約定。有一天，這個鬼又揹著這個比丘在空中行走，正好遇到毗沙門天王的官屬，鬼看見巡邏的官吏非常驚恐，扔下比丘，用盡全力逃跑，這個比丘就掉到地上死了，身首碎裂。這個比喻是說修行的人應當自己修持，所向無誤，依靠權勢一旦傾覆，就和這個比丘沒有區別。 從前，目連和弟子們一起從耆阇崛山下，到王舍城乞食。

English version: At that time, a ghost asked the bhikkhu, 'Why are you walking and weeping?' The bhikkhu replied, 'I have violated the rules of the Sangha and have been expelled by the Sangha. All the offerings from donors are lost, and my bad reputation has spread far and wide. That is why I am sorrowful, sighing, and weeping!' The ghost said to the bhikkhu, 'I can make your bad reputation disappear and bring you great offerings. You can stand on my left shoulder, and I will carry you through the air. People will only see you and not my body. If you receive great offerings, you should give them to me first.' The ghost immediately carried the bhikkhu and walked in the air above the village where he had been expelled. At that time, the people in the village were all amazed when they saw this, thinking he had attained enlightenment. They said to each other, 'The Sangha is unreasonable, wrongly expelling an enlightened person.' At that time, the people in the village all went to the temple to rebuke the Sangha, and then sent the bhikkhu back to live in the temple, and he received great offerings. This bhikkhu gave all the clothes, food, and other things he received to the ghost first, not violating the original agreement. One day, this ghost was carrying this bhikkhu in the air again, and they happened to encounter the officials of King Vaisravana. The ghost was very frightened when he saw the patrolling officials, threw the bhikkhu down, and ran away with all his strength. The bhikkhu fell to the ground and died, his body and head shattered. This parable is to say that practitioners should cultivate themselves, be sure of their direction, and that relying on power, once it collapses, is no different from this bhikkhu. Once, Maudgalyayana and his disciples went from the foot of Gijjhakuta Mountain to Rajagriha to beg for food.

。目連於道中仰視虛空，悵然而嘆，其弟子問：「何因緣嘆？」目連答曰：「卿欲知者須還到佛所可便問也。」於是乞食訖還到佛所，其弟子便問向所嘆事，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，既下過已還從口入，舉身燒然苦痛宛轉，絕倒更起起復還倒，是故嘆耳！非我獨見佛亦見之！」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，恐人不信得極重罪也！」此喻世間少豆，偏為師故，而不自入，其罪猶爾！況當佛說般若而不生信，返更誹謗，其罪重於五逆，受地獄苦極重不可稱數也

現代漢語譯本：目連在路上仰望天空，悵然嘆息，他的弟子問：『是什麼原因嘆息？』目連回答說：『你想知道的話，須回到佛那裡才可以問。』於是乞食完畢回到佛那裡，他的弟子便問剛才嘆息的事情，目連回答說：『我看見上空中有一個餓鬼，身體極其高大，樣子醜惡，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，因此嘆息！不是我一個人看見，佛也看見了！』弟子問：『因為什麼因緣受這樣的苦？』目連回答說：『你自己去問佛世尊。』他的弟子立刻稟告佛，問其中的因緣。當時佛回答說：『這個餓鬼前世曾經是沙彌，當時世道非常貧困，以豆為食物，這個沙彌為眾僧分發食物，到他師父面前時，偏多給了七枚豆，因為這個罪過，所以受餓鬼身，痛苦如此。』佛說：『我也常常看見，所以不說，是怕人們不相信，會得到極重的罪過！』這個比喻世間缺少豆子，因為偏愛師父，而不自己吃，他的罪過尚且如此！何況當佛說般若時，不生信心，反而誹謗，他的罪過比五逆還要嚴重，受地獄的苦，極其嚴重，不可計數啊！' 現代漢語譯本：目連在路上抬頭看著天空，感到悵惘而嘆息，他的弟子問：『是什麼原因嘆息？』目連回答說：『你們想知道的話，必須回到佛那裡才可以問。』於是乞討食物完畢后回到佛那裡，他的弟子便問剛才嘆息的事情，目連回答說：『我看見上空中有一個餓鬼，身體非常高大，樣子醜陋，有七個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，所以嘆息！不是我一個人看見，佛也看見了！』弟子問：『因為什麼因緣遭受這樣的痛苦？』目連回答說：『你們自己去問佛世尊。』他的弟子立刻稟告佛，問其中的因緣。當時佛回答說：『這個餓鬼前世曾經是沙彌，當時世道非常貧困，以豆為食物，這個沙彌為眾僧分發食物，到他師父面前時，偏多給了七枚豆，因為這個罪過，所以受餓鬼身，痛苦如此。』佛說：『我也常常看見，所以不說，是怕人們不相信，會得到極重的罪過！』這個比喻世間缺少豆子，因為偏愛師父，而不自己吃，他的罪過尚且如此！何況當佛說般若時，不生信心，反而誹謗，他的罪過比五逆還要嚴重，受地獄的苦，極其嚴重，不可計數啊！'

English version: Maudgalyayana, while on the road, looked up at the empty sky and sighed with melancholy. His disciple asked, 'What is the reason for your sigh?' Maudgalyayana replied, 'If you wish to know, you must return to the Buddha and ask.' So, after begging for food, they returned to the Buddha. His disciple then asked about the matter of the sigh. Maudgalyayana replied, 'I saw a hungry ghost in the sky above, its body extremely large and its appearance hideous. Seven hot iron balls entered its mouth, passed straight through its body, and after passing through, re-entered its mouth. Its whole body was burning, and it writhed in pain, falling down and getting up, then getting up and falling down again. That is why I sighed! It was not just me who saw it; the Buddha saw it too!' The disciple asked, 'What is the cause of suffering like this?' Maudgalyayana replied, 'You should ask the World Honored Buddha yourself.' His disciple 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 extremely 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.' The Buddha said, 'I have often seen it, but I did not speak of it, fearing that people would not believe it and would incur extremely heavy sins!' This is a metaphor for a world where beans are scarce. Because of favoritism towards his teacher, he did not eat them himself, and his sin is still like this! How much more so when the Buddha speaks of Prajna, and one does not believe, but instead slanders it. Their sin is heavier than the five rebellious acts, and they will suffer in hell, an extremely severe and countless suffering!' English version: Maudgalyayana, while on the road, looked up at the sky, feeling melancholic and sighed. His disciple asked, 'What is the reason for your sigh?' Maudgalyayana replied, 'If you want to know, you must return to the Buddha to ask.' So, after begging for food, they returned to the Buddha. His disciple then asked about the matter of the sigh. Maudgalyayana replied, 'I saw a hungry ghost in the sky above, its body very large and its appearance ugly. Seven red-hot iron balls entered its mouth, passed straight through its body, and after passing through, re-entered its mouth. Its whole body was burning, and it writhed in pain, falling down and getting up, then getting up and falling down again. That is why I sighed! It was not just me who saw it; the Buddha saw it too!' The disciple asked, 'What is the cause of suffering like this?' Maudgalyayana replied, 'You should ask the World Honored Buddha yourself.' His disciple 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.' The Buddha said, 'I have often seen it, but I did not speak of it, fearing that people would not believe it and would incur extremely heavy sins!' This is a metaphor for a world where beans are scarce. Because of favoritism towards his teacher, he did not eat them himself, and his sin is still like this! How much more so when the Buddha speaks of Prajna, and one does not believe, but instead slanders it. Their sin is heavier than the five rebellious acts, and they will suffer in hell, an extremely severe and countless suffering!'

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（二二）

昔有一居士其婦妊娠，請佛到舍供養畢，欲令如來佔其婦後生子，欲知男女。佛言：「后當生男端正姝好，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，復使佔之。居士語六師言：「前使瞿曇沙門佔之，言：『后當生男。』實是男不？」六師答言：「當生女。」彼六師等憎嫉佛法茍欲相反，還自思惟言：「若彼生男，居士當棄我奉事瞿曇。」便作詭語語居士言：「汝婦當生男，生男之後方大兇禍，家室親屬七世絕滅，以不吉故我先詭言是女也！」居士聞之心大惶怖不知所以。彼六師等便語居士：「欲得吉利唯當除去之。」六師便為居士婦按腹，欲令墮兒反害其母，居士婦遂便命終而兒不死。宿命福德故也！居士便棄其婦著死人處，大積薪燒之，火炎既盛，佛便將諸弟子，往就觀之

現代漢語譯本 從前有個居士，他的妻子懷孕了，他請佛陀到家中供養完畢后，想讓如來占卜他妻子腹中胎兒的性別。佛陀說：『將來會生個男孩，相貌端正俊美，長大後會在人間享受天上的快樂，最終會證得羅漢道。』居士聽了心中疑惑不信，後來又請了六師來供養，供養完畢后又讓他們佔卜。居士對六師說：『之前請瞿曇沙門占卜，說：『將來會生男孩。』真的會是男孩嗎？』六師回答說：『會生女孩。』那些六師因為憎恨嫉妒佛法，一心想和佛陀的說法相反，他們私下裡想：『如果她生了男孩，居士就會拋棄我們去侍奉瞿曇。』於是就說了謊話，對居士說：『你妻子會生男孩，但生男孩之後會有大兇禍，導致家室親屬七世滅絕，因為不吉利，所以我們之前才說會生女孩！』居士聽了心中非常恐懼，不知如何是好。那些六師就對居士說：『想要吉祥如意，只有把孩子除去。』六師就為居士的妻子按壓腹部，想讓她墮胎，反而害死了她的母親，居士的妻子就此喪命，但孩子卻沒有死。這是因為宿命的福德！居士就把他的妻子丟棄在放死人的地方，堆積大量柴火焚燒她，火勢正旺時，佛陀就帶著弟子們，前去觀看。

English version Once there was a householder whose wife was pregnant. He invited the Buddha to his home for offerings. After the offerings, he wanted the Tathagata to predict the gender of the child in his wife's womb. The Buddha said, 'She will give birth to a boy, handsome and beautiful. When he grows up, he will enjoy heavenly bliss in the human world, and eventually attain the path of an Arhat.' The householder was doubtful and did not believe it. Later, he invited the six teachers for offerings and asked them to predict as well. The householder said to the six teachers, 'Earlier, I had the Shramana Gautama predict, and he said, 'She will give birth to a boy.' Is it really going to be a boy?' The six teachers replied, 'She will give birth to a girl.' Those six teachers, out of hatred and jealousy for the Buddha's teachings, were determined to contradict him. They thought to themselves, 'If she gives birth to a boy, the householder will abandon us and serve Gautama.' So they lied and said to the householder, 'Your wife will give birth to a boy, but after the boy is born, there will be great misfortune, causing the extinction of your family and relatives for seven generations. Because it is inauspicious, we said earlier that it would be a girl!' The householder was terrified and did not know what to do. The six teachers then said to the householder, 'To have good fortune, you must remove the child.' The six teachers pressed on the householder's wife's abdomen, trying to cause an abortion, but instead killed the mother. The householder's wife died, but the child did not. This was due to the merit of his past lives! The householder then abandoned his wife in a place for the dead, piled up a lot of firewood to burn her. When the fire was blazing, the Buddha, with his disciples, went to observe it.

。居士婦身始破壞，便見其兒在蓮華上坐，端正姝好顏貌如雪，佛令耆域取此兒來。耆域入火抱兒來出，還本居士，遂便養育，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？」六師答言：「吾見五萬里有山，山下有水，有獼猴落水中，是以笑耳！」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。居士及兒，因是止不奉事，歸命佛法僧。佛為種種說法，遂得道果，此喻極多，略記明真偽如是

現代漢語譯本：居士的妻子剛去世，就看見她的孩子坐在蓮花上，容貌端正美好，像雪一樣潔白。佛陀讓耆域把這個孩子抱過來。耆域進入火中抱出孩子，還給了居士，於是居士就撫養他。孩子長到十六歲時，才華出衆，便廣設豐盛的飲食，邀請那六位外道老師。六位外道老師坐下後，沒過多久就莫名其妙地笑了。那人問：『你們為何發笑？』六位外道老師回答說：『我們看見五萬裡外有座山，山下有水，有隻獼猴掉進水裡，所以才笑！』這孩子知道他們是虛妄的，便在缽中盛滿各種美味的羹湯，用飯蓋在上面，讓人端給他們。其他人的缽中都是下面放飯，上面放羹，大家都吃了，只有六位外道老師獨自生氣不吃。主人問：『你們為何不吃？』六位外道老師回答說：『沒有羹，怎麼吃？』主人說：『你們的眼睛能看見五萬裡外的獼猴落水，怎麼看不見飯下面的羹呢？』於是六位外道老師大怒，最終沒有吃就回去了。居士和孩子因此不再供奉他們，轉而皈依佛法僧。佛陀為他們說了種種佛法，他們最終證得了道果。這樣的比喻有很多，這裡略記一則，以說明真偽的道理。 現代漢語譯本：居士的妻子剛去世，就看見她的孩子坐在蓮花上，容貌端正美好，像雪一樣潔白。佛陀讓耆域把這個孩子抱過來。耆域進入火中抱出孩子，還給了居士，於是居士就撫養他。孩子長到十六歲時，才華出衆，便廣設豐盛的飲食，邀請那六位外道老師。六位外道老師坐下後，沒過多久就莫名其妙地笑了。那人問：『你們為何發笑？』六位外道老師回答說：『我們看見五萬裡外有座山，山下有水，有隻獼猴掉進水裡，所以才笑！』這孩子知道他們是虛妄的，便在缽中盛滿各種美味的羹湯，用飯蓋在上面，讓人端給他們。其他人的缽中都是下面放飯，上面放羹，大家都吃了，只有六位外道老師獨自生氣不吃。主人問：『你們為何不吃？』六位外道老師回答說：『沒有羹，怎麼吃？』主人說：『你們的眼睛能看見五萬裡外的獼猴落水，怎麼看不見飯下面的羹呢？』於是六位外道老師大怒，最終沒有吃就回去了。居士和孩子因此不再供奉他們，轉而皈依佛法僧。佛陀為他們說了種種佛法，他們最終證得了道果。這樣的比喻有很多，這裡略記一則，以說明真偽的道理。

English version: As soon as the layman's wife died, her child was seen sitting on a lotus flower, with a dignified and beautiful appearance, as white as snow. The Buddha instructed Jivaka to bring the child over. Jivaka entered the fire, brought the child out, and returned him to the layman, who then raised him. When the child reached the age of sixteen, he was exceptionally talented, so he prepared a lavish feast and invited the six heretical teachers. After the six teachers sat down, they inexplicably began to laugh. The man asked, 'Why are you laughing?' The six teachers replied, 'We saw a mountain five thousand miles away, with water below it, and a monkey fell into the water, that's why we laughed!' The child knew they were being deceitful, so he filled a bowl with various delicious soups, covered it with rice, and had someone carry it to them. The others' bowls had rice at the bottom and soup on top, and everyone ate, but the six teachers alone were angry and refused to eat. The host asked, 'Why aren't you eating?' The six teachers replied, 'There's no soup, how can we eat?' The host said, 'Your eyes can see a monkey falling into the water five thousand miles away, how can you not see the soup under the rice?' Thereupon, the six teachers became very angry and left without eating. The layman and his child, because of this, stopped serving them and instead took refuge in the Buddha, Dharma, and Sangha. The Buddha preached various teachings to them, and they eventually attained the fruit of the path. There are many such parables; this one is briefly recorded to illustrate the truth and falsehood. English version: As soon as the layman's wife died, her child was seen sitting on a lotus flower, with a dignified and beautiful appearance, as white as snow. The Buddha instructed Jivaka to bring the child over. Jivaka entered the fire, brought the child out, and returned him to the layman, who then raised him. When the child reached the age of sixteen, he was exceptionally talented, so he prepared a lavish feast and invited the six heretical teachers. After the six teachers sat down, they inexplicably began to laugh. The man asked, 'Why are you laughing?' The six teachers replied, 'We saw a mountain five thousand miles away, with water below it, and a monkey fell into the water, that's why we laughed!' The child knew they were being deceitful, so he filled a bowl with various delicious soups, covered it with rice, and had someone carry it to them. The others' bowls had rice at the bottom and soup on top, and everyone ate, but the six teachers alone were angry and refused to eat. The host asked, 'Why aren't you eating?' The six teachers replied, 'There's no soup, how can we eat?' The host said, 'Your eyes can see a monkey falling into the water five thousand miles away, how can you not see the soup under the rice?' Thereupon, the six teachers became very angry and left without eating. The layman and his child, because of this, stopped serving them and instead took refuge in the Buddha, Dharma, and Sangha. The Buddha preached various teachings to them, and they eventually attained the fruit of the path. There are many such parables; this one is briefly recorded to illustrate the truth and falsehood.

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眾經撰雜譬喻捲上 大正藏第 04 冊 No. 0208 眾經撰雜譬喻

眾經撰雜譬喻卷下

比丘道略集

姚秦三藏法師鳩摩羅什譯

（二三）

外國有一咒龍師，澡罐盛水詣龍池邊一心讀咒，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，仰視山頭空無住處，一切皆熱安身無地，唯見澡罐中水可以避難，便滅其大身作微小形，入澡罐水中。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，澡罐水者，喻泥洹也，術者，喻方便也，大火燃者，喻現無常也，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同然，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 外國有一個會咒語的馴龍師，他用澡罐盛滿水來到龍池邊，一心念誦咒語。這時，龍立刻看到大火從池底升起，整個池子都被點燃。龍看到火感到恐懼，便探出頭望向山，又看到大火燒遍了山澤。它抬頭看山頂，發現沒有可以安身的地方，一切都熱得無法忍受，沒有地方可以安身。它只看到澡罐里的水可以避難，便縮小巨大的身體，變成微小的形狀，進入澡罐的水中。那個龍池，比喻欲界；所望的山澤，比喻色界；看山頂，比喻無色界；馴龍師，比喻菩薩；澡罐里的水，比喻涅槃；咒語，比喻方便法門；大火燃燒，比喻示現無常；龍巨大的身體，比喻驕慢；變成小形狀，比喻謙卑。意思是說，菩薩示現劫火燃燒，欲界和色界都同樣被燒，用無常的大火來恐嚇眾生，使他們去除驕慢，變得謙卑低下，然後才能全部進入涅槃。

English version In a foreign land, there was a dragon tamer who knew spells. He filled a washbasin with water and went to the dragon pool, reciting spells with a focused mind. Immediately, the dragon saw a great fire rising from the bottom of the pool, engulfing the entire pool. The dragon, terrified by the fire, poked its head out and looked towards the mountains, only to see the great fire burning across the mountains and marshes. It looked up at the mountain peaks and found no place to settle, everything was unbearably hot, and there was nowhere to rest. It only saw the water in the washbasin as a refuge, so it shrank its huge body into a tiny form and entered the water in the washbasin. That dragon pool is a metaphor for the desire realm; the mountains and marshes it looked towards are a metaphor for the form realm; looking at the mountain peaks is a metaphor for the formless realm; the dragon tamer is a metaphor for a Bodhisattva; the water in the washbasin is a metaphor for Nirvana; the spells are a metaphor for skillful means; the great fire burning is a metaphor for the manifestation of impermanence; the dragon's huge body is a metaphor for arrogance; and shrinking into a small form is a metaphor for humility. It means that the Bodhisattva manifests the burning of the kalpa, where the desire and form realms are equally burned, using the great fire of impermanence to terrify sentient beings, causing them to remove their arrogance, become humble, and then all enter Nirvana.

。

（二四）

昔捕鳥師，張羅網于澤上，以鳥所食物著其中，眾鳥命侶競來食之，鳥師引網，眾鳥盡墮網中。時有一鳥大而多力，身舉此網與眾俱飛而去，鳥師見影隨而逐之。有人謂鳥師曰：「鳥飛虛空而汝步逐，何其愚哉？」鳥師答曰：「不如來告，彼鳥日暮要求棲宿進趣不同，如是當墮。」其人故逐不止，日已轉暮，仰觀眾鳥翻飛諍競，或欲趣東或欲趣西，或望長林或欲赴澗，諍競不止須臾便墮，鳥師還得次而殺之。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，如人懈怠心不復進也；求棲不同者，如起六十二見互相反也；鳥墮地者，如人受邪報落地獄也。此明結使塵垢其魔網也，是以結使覆人猶如羅網。在二涂中好善善護身口，莫令放逸在此網中也。三惡道苦生死長遠，不可堪處

現代漢語譯本 從前有個捕鳥人，在沼澤地上張開羅網，在網中放上鳥兒喜歡吃的食物，許多鳥兒成群結隊地爭著來吃，捕鳥人拉起網，鳥兒們都落入網中。當時有一隻鳥，體型大而且力氣也大，它竟然能舉起這張網，帶著其他鳥一起飛走了，捕鳥人看見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：『你不如等著看，那些鳥到了傍晚，想要找地方棲息，意見不一致，這樣它們就會掉下來。』那人還是不停地追趕，太陽已經西下，抬頭看那些鳥兒翻飛爭吵，有的想往東，有的想往西，有的想去樹林，有的想去山澗，爭吵個不停，一會兒就都掉下來了，捕鳥人又把它們抓起來殺掉了。捕鳥人，就像魔王波旬；張開羅網，就像煩惱結使；揹著網飛走，就像人沒有脫離煩惱結使，想要尋求出路；到了傍晚停下來，就像人懈怠，不再精進；想要棲息的地方不同，就像產生六十二種邪見，互相反對；鳥兒掉在地上，就像人遭受邪惡的報應，墮入地獄。這說明煩惱結使就像塵垢，是魔王的羅網，因此煩惱結使覆蓋人，就像羅網一樣。在人道和天道中，要好好地守護自己的身口意，不要放縱自己落入這張網中。三惡道的痛苦，生死輪迴漫長而遙遠，實在難以忍受。

English version In the past, there was a bird catcher who spread a net over a marsh. He placed food that birds liked inside the net. Many birds came in flocks to compete for the food. The bird catcher pulled the net, and all the birds fell into it. At that time, there was a bird that was large and strong. It actually lifted the net and flew away with the other birds. The bird catcher saw the shadow of the bird and chased after it. Someone said to the bird catcher, 'The bird is flying in the sky, and you are chasing on the ground. How foolish!' The bird catcher replied, 'You might as well wait and see. When those birds want to find a place to roost in the evening, they will have different opinions, and they will fall down.' That person still kept chasing. The sun had already set. Looking up, he saw the birds flying and arguing. Some wanted to go east, some wanted to go west, some wanted to go to the forest, and some wanted to go to the ravine. They argued endlessly, and soon they all fell down. The bird catcher then caught them and killed them. The bird catcher is like the demon king Mara; spreading the net is like the afflictions and attachments; carrying the net and flying away is like a person who has not escaped from afflictions and attachments and wants to seek a way out; stopping in the evening is like a person who is lazy and no longer strives forward; wanting different places to roost is like generating sixty-two kinds of wrong views that oppose each other; the birds falling to the ground is like a person receiving evil retribution and falling into hell. This illustrates that afflictions and attachments are like dust and dirt, and they are the demon king's net. Therefore, afflictions and attachments cover people like a net. In the human and heavenly realms, one should carefully guard one's body, speech, and mind, and not let oneself fall into this net. The suffering of the three evil paths, the cycle of birth and death, is long and far away, and it is truly unbearable.

。

（二五）

昔有賈客五百，乘船入海欲求珍寶，值摩竭大魚，出頭張口欲食眾生。時日風利而船去如箭，商主語眾人言：「船去大疾可舍帆下泛之。」輒如所言，舍帆下泛，船去輒疾而不可止。商主問船上人言：「汝見何等？」答曰：「我見上有兩日出，日下有白山，中間有黑山。」商主驚言：「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救。」於是眾人各隨所事，一心歸命，求脫此厄。所求愈篤，船去愈疾，須臾不止，當入魚口。於是商主告諸人言：「我有大神號名為佛，汝等各舍所舉，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，我當何忍復害眾生？」適思惟己即便閉口，水即倒流轉遠魚口，五百賈人一時脫難。此魚前身曾為道人，以微罪故受此魚形，既聞佛聲尋憶宿命，是故思惟善心即生

現代漢語譯本 從前有五百個商人，乘船入海想要尋求珍寶，遇到摩竭大魚，它伸出頭張開大嘴想要吞食眾生。當時風向有利，船像箭一樣飛速前進，商主告訴眾人說：『船速太快了，可以放下帆讓船漂流。』大家就按照他說的做了，放下帆讓船漂流，但船速仍然很快，無法停止。商主問船上的人說：『你們看到了什麼？』他們回答說：『我看到上面有兩個太陽出現，太陽下面有白色的山，中間有黑色的山。』商主驚恐地說：『這是大魚，該怎麼辦啊？我和你們現在遭遇困境，進入這魚腹中就沒有活命的道理了，你們各自按照自己所信仰的，一心祈求救助吧。』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。他們祈求得越懇切，船速就越快，一會兒就停不下來，眼看就要進入魚口了。於是商主告訴眾人說：『我有一位大神，名號叫做佛，你們各自放下所執著的，一心稱念他的名號！』當時五百人一起發出大聲，稱念：『南無佛！』魚聽到佛的名號，自己思索說：『今天世間竟然還有佛，我怎麼忍心再傷害眾生呢？』剛一這樣想，它就立刻閉上了嘴，水也倒流，遠離了魚口，五百個商人一時脫離了災難。這條魚的前身曾經是位道人，因為犯了小小的罪過，所以受了魚的形體，既然聽到了佛的聲音，就立刻回憶起了前世的記憶，因此善心就產生了。

English version Once upon a time, there were five hundred merchants who sailed into the sea seeking treasures. They encountered a Makara, a huge fish, which raised its head and opened its mouth to devour living beings. At that time, the wind was favorable, and the ship sped like an arrow. The merchant captain told everyone, 'The ship is going too fast; we should lower the sails and let it drift.' They did as he said, lowering the sails to drift, but the ship continued to move rapidly and could not be stopped. The captain asked the people on board, 'What do you see?' They replied, 'We see two suns above, a white mountain below the suns, and a black mountain in between.' The captain exclaimed in alarm, 'This is a huge fish! What shall we do? We are now in dire straits. If we enter this fish's belly, there is no hope of survival. Each of you, according to your beliefs, pray wholeheartedly for salvation.' So, everyone, according to their beliefs, wholeheartedly took refuge and prayed to escape this calamity. The more earnestly they prayed, the faster the ship went, and soon it could not be stopped, about to enter the fish's mouth. Then the captain told everyone, 'I have a great deity whose name is Buddha. Each of you, let go of your attachments and wholeheartedly call upon his name!' At that moment, all five hundred people cried out in unison, 'Namo Buddha!' Upon hearing the name of Buddha, the fish thought to itself, 'Today, there is still a Buddha in the world. How can I bear to harm living beings?' As soon as it thought this, it immediately closed its mouth, and the water flowed backward, away from the fish's mouth. The five hundred merchants were instantly saved from disaster. This fish's previous life had been a Taoist practitioner, who, due to a minor transgression, had taken the form of a fish. Having heard the sound of Buddha, it immediately recalled its past life, and thus, a good heart arose.

。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，令重罪得薄，薄者令滅，足以為驗也。

（二六）

昔有屠兒，詣阿阇世王所乞求一愿。王曰：「汝求何愿？」答曰：「節會之際宜須屠殺，王見賜我當盡為之。」王曰：「屠殺之事，人所不樂，汝何故樂求之？」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；如是六反屠羊，因是事故遍生六天中，受福無量，以是故今從王乞一愿。」王曰：「設如汝語，何以知之？」答曰：「我識宿命

現代漢語譯本：這表明，五百個商人只要一心念佛，哪怕只是暫時稱念佛號，就能從彌天大難中解脫出來，更何況是受持唸佛三昧呢？這能使重罪減輕，輕罪消滅，足以作為驗證。 現代漢語譯本：從前有個屠夫，去拜見阿阇世王，請求滿足他一個願望。國王問：『你想要什麼願望？』屠夫回答說：『每逢節日慶典，都需要屠宰牲畜，希望大王能把這些都賜給我，我一定盡力完成。』國王說：『屠宰的事情，人們都不喜歡，你為什麼樂於求取呢？』屠夫回答說：『我以前是個窮人，靠在屠宰羊的店舖里打工為生，因此得以升到四天王天，享盡天壽後轉生到人間，繼續屠宰羊，死後又升到第二天。像這樣六次屠宰羊，因此遍生六天之中，享受無量的福報，所以今天才來向大王請求一個願望。』國王說：『假如你說的屬實，又怎麼知道的呢？』屠夫回答說：『我能回憶起前世的經歷。』

English version: This shows that five hundred merchants, with just one mind focused on Buddha, even if only temporarily reciting the Buddha's name, can be liberated from immense difficulties. How much more so for those who uphold the Samadhi of Buddha recitation? This can make heavy sins lighter and light sins disappear, which is sufficient proof. English version: Once there was a butcher who went to King Ajatasatru to ask for a wish. The king asked, 'What wish do you seek?' The butcher replied, 'During festivals, there is a need for slaughtering animals. I hope Your Majesty can grant me all of these, and I will do my best to complete them.' The king said, 'Slaughtering is something people dislike. Why do you seek it with pleasure?' The butcher replied, 'I used to be a poor man, making a living by working in a sheep slaughter shop. Because of this, I was able to ascend to the Four Heavenly Kings' Heaven. After enjoying my heavenly lifespan, I was reborn into the human realm and continued to slaughter sheep. After death, I ascended to the second heaven. Like this, I slaughtered sheep six times, and because of this, I was born in six heavens, enjoying immeasurable blessings. That is why I am asking Your Majesty for a wish today.' The king said, 'If what you say is true, how do you know this?' The butcher replied, 'I can remember my past lives.'

。」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：「實如其言非妄語也！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，緣是功德故得生六天，人間六返自識宿命，以福熟故得人天六返，罪未熟故未得受苦；畢此身方當入地獄受屠羊之罪，地獄罪畢當生羊中一一償之。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。如是但識宿命，非通非明也！」是以修功德者必發願，勿便孟浪使果報不明，此可為驗矣！

（二七）

阿難白佛：「佛生王家，坐于樹下念道六年，得佛如是，為易得耳？」佛告阿難：「昔有長者，居甚大富眾寶備具，唯無赤真珠以為不足，便將人入海採珠。經歷險阻乃到寶處，刺身出血油囊裹之懸著海底，珠蛤聞血香唼食之，乃得出蚌。剖蚌出珠，采之三年方得一珮

現代漢語譯本：王聞不信，認為這是胡言亂語，說：『這樣的人，怎麼可能知道前世的事情呢？』後來就去問佛，佛回答說：『確實像他說的那樣，不是胡言亂語！這個人前世曾經遇到過辟支佛，見到佛后歡喜地全心全意地仔細觀看，仰視他的頭，俯察他的腳，善心就產生了。因為這個功德，所以能夠出生在六慾天，在人間輪迴六次都能自己知道前世的事情。因為福報成熟，所以能夠往返人天六次，罪業還沒有成熟，所以還沒有遭受苦難。這一世結束后，應當進入地獄遭受屠宰羊的罪報，地獄的罪報結束后，應當轉生為羊，一一償還。這個人知道前世的事情很淺薄，只看到六慾天的事情，沒有看到過去第七世的事情，所以就認為屠宰羊就是昇天的原因。像這樣只是知道前世的事情，不是通達，也不是明瞭！』因此，修功德的人一定要發願，不要草率行事，使得果報不明確，這可以作為驗證啊！ 阿難問佛：『佛出生在王家，坐在樹下思考道義六年，就成佛了，這樣看來，成佛是很容易的嗎？』佛告訴阿難：『過去有一位長者，住的地方非常富有，各種寶物都具備，唯獨沒有赤真珠，覺得有所不足，就帶人入海採珠。經歷了許多危險和阻礙才到達寶藏的地方，刺破身體，用血油囊包裹著懸掛在海底，珠蛤聞到血的香味就來吞食，於是就產出了蚌。剖開蚌取出珍珠，採集了三年才得到一顆珠子。』

English version: King Wen did not believe it, thinking it was nonsense, saying, 'How could such a person know about past lives?' Later, he asked the Buddha, and the Buddha replied, 'It is indeed as he said, not nonsense! This person in a previous life had encountered a Pratyekabuddha. Upon seeing the Buddha, he joyfully and wholeheartedly observed him carefully, looking up at his head and down at his feet, and a good intention arose. Because of this merit, he was able to be born in the six heavens, and in six human rebirths, he could know his past lives. Because his blessings were ripe, he was able to go back and forth between the human and heavenly realms six times. His sins had not yet ripened, so he had not yet suffered. After this life, he should enter hell to suffer the punishment for slaughtering sheep. After the hellish punishment is over, he should be reborn as a sheep to repay the debt one by one. This person's knowledge of past lives is shallow; he only sees the events in the six heavens and does not see the seventh past life. Therefore, he thinks that slaughtering sheep is the cause of being born in heaven. Like this, he only knows about past lives, but he is not enlightened or clear!' Therefore, those who cultivate merit must make vows and not act rashly, so that the consequences are not unclear. This can be taken as proof! Ananda asked the Buddha, 'The Buddha was born into a royal family, sat under a tree contemplating the Way for six years, and then became a Buddha. Does this mean that becoming a Buddha is easy?' The Buddha told Ananda, 'In the past, there was an elder who lived in great wealth, possessing all kinds of treasures, but he lacked red pearls and felt it was insufficient. So, he took people into the sea to collect pearls. After experiencing many dangers and obstacles, they finally reached the place of treasures. They pierced their bodies, wrapped the blood in oil sacs, and hung them at the bottom of the sea. The pearl clams smelled the scent of blood and came to eat it, thus producing oysters. They opened the oysters and took out the pearls, and after three years of collecting, they obtained one pearl.'

。發還到海邊，同伴見其得好寶，欲共圖之，俱行取水，眾人推著井中覆之而去。墮在井底久，其人見有師子從傍穴來飲水，其人復惶怖，師子去後尋孔而出還到本土。其伴歸到家，呼曰：『卿得吾一珮，無人知兼欲見害，卿可密盡相還，吾終不言卿也！』其人怖懅盡還其珠。珠主得已持還，家有兩兒著珠共戲，共相問曰：『此珠出生何處？』一兒曰：『生我囊中。』一兒曰：『生室甕中。』父見笑之，婦曰：『何笑？』答曰：『吾取此珠勤苦乃爾，小兒依我得之，不識本末，謂生甕中。』」佛告阿難：「汝但見我成佛，不知我從無數劫學之勤苦，至今乃得謂之為易，如彼嬰兒謂珠生囊中矣！」是以修諸萬行，積功累劫，非但一事一行一身而可得也！

（二八）

昔有導師入海采寶，時有五百人追之共行，導師謂曰：「海中有五難：一者激流、二者洄波、三者大魚、四者女鬼、五者醉果。能度此難乃可共行

現代漢語譯本 他被送回海邊，同伴看到他得到了好寶貝，想要一起謀取，就一起去取水，眾人把他推到井裡，蓋上井口就離開了。他在井底待了很久，看到有獅子從旁邊的洞穴來喝水，他再次感到驚恐，獅子走後，他順著洞口出來，回到了自己的家鄉。他的同伴回到家，喊道：『你拿了我的一個玉珮，沒有人知道，而且還想害我，你悄悄地全部還給我，我絕對不會說你的！』那人害怕，就把所有的珠子都還給了他。珠子的主人拿回珠子后，回到家，家裡的兩個孩子拿著珠子一起玩，互相問：『這珠子是從哪裡來的？』一個孩子說：『從我的口袋裡出來的。』另一個孩子說：『從我們家的甕里出來的。』父親看到后笑了，妻子問：『你笑什麼？』父親回答說：『我爲了得到這顆珠子費了很大的力氣，孩子們靠著我得到了它，卻不知道它的來歷，說它是從甕里出來的。』佛告訴阿難：『你只看到我成佛，卻不知道我從無數劫以來學習的勤苦，現在才得到，就認為很容易，就像那個嬰兒認為珠子是從口袋裡生出來的一樣！』所以要修行各種善行，積累功德，經歷無數劫，不是隻做一件事、一行善、一生就能得到的！

從前有一個導師入海采寶，當時有五百人追隨他一起去，導師說：『海中有五種危險：一是激流，二是漩渦，三是大魚，四是女鬼，五是醉果。能夠度過這些危險才能一起去。』

English version He was returned to the seaside, and his companions, seeing that he had obtained a good treasure, wanted to conspire to take it together. They went together to fetch water, and the crowd pushed him into the well, covered the well opening, and left. He stayed at the bottom of the well for a long time, and saw a lion coming from a nearby cave to drink water. He was terrified again. After the lion left, he followed the hole out and returned to his homeland. His companion returned home and shouted: 'You took one of my jade pendants, no one knows, and you even wanted to harm me. You can secretly return it all to me, and I will absolutely not tell anyone!' The man was afraid and returned all the pearls to him. The owner of the pearls took them back and returned home. His two children were playing with the pearls together, and they asked each other: 'Where did this pearl come from?' One child said: 'It came from my pocket.' The other child said: 'It came from our family's jar.' The father laughed when he saw this, and his wife asked: 'What are you laughing at?' The father replied: 'I worked very hard to get this pearl, and the children got it because of me, but they don't know its origin, and they say it came from the jar.' The Buddha told Ananda: 'You only see that I have become a Buddha, but you don't know the hard work I have put in learning for countless kalpas, and now that I have achieved it, you think it is easy, just like that baby who thinks the pearl came from his pocket!' Therefore, one must cultivate all kinds of good deeds, accumulate merit for countless kalpas, and it cannot be obtained by doing just one thing, one good deed, or in one lifetime!

In the past, there was a guide who went into the sea to collect treasures. At that time, five hundred people followed him. The guide said: 'There are five dangers in the sea: first, the rapids; second, the whirlpools; third, the big fish; fourth, the female ghosts; and fifth, the intoxicating fruits. Only those who can overcome these dangers can go together.'

。」眾人要訖，乘風入海到寶渚各行采寶。一人不勝果香食之，一醉七日。眾人寶足颿風已到，欲嚴還出鳴鼓集人，一人不滿四布求之。見臥樹下醉未曾醒，共扶來還析樹枝拄之，共歸還國。家門聞喜悉來迎逆，醉者見無所得獨甚愁戚。醉人不樂拄杖入市，市人求價，乃至二萬兩金，其人與之，問：「杖有何德？」曰：「此為樹寶，搗燒此杖熏諸瓦石悉成珍寶。」其人反求之，少許持歸試驗果如其言，所可燻蒸悉成眾寶。喻曰：「導師者，謂菩薩也；五難者，謂五陰也；寶渚者，謂般若七財也；醉者，從心懈廢也；折取寶樹枝者，謂自修勵；更興精進，熏瓦石成寶者，謂以經道熏諸惡行悉成法器也！」

（二九）

昔山中有兩沙門，閑居行道得六通。去之不遠，有一師子生二子。稍稍長大，師子母欲行，心念惟道德二慈可以委命，即語：「欲行來，二子尚小恐人傷害，欲寄道人。惟蒙慈護，自當來視

現代漢語譯本 『眾人要結束採集，乘風出海前往寶渚各自採集寶物。』其中一人抵擋不住果實的香氣，吃了下去，一醉就是七天。眾人採集的寶物足夠了，順風也已經到了，準備返航，於是敲鼓召集眾人，卻發現一人沒到，便四處尋找。發現他正躺在樹下醉得不省人事，於是合力把他扶起來，折下樹枝給他當枴杖，一起返回了國家。家人聽到喜訊都出來迎接，唯獨醉酒之人因為一無所獲而非常憂愁。醉酒之人悶悶不樂地拄著枴杖走進市場，有人問他枴杖的價格，竟然開價到二萬兩黃金，那人給了他錢，並問：『這枴杖有什麼用處？』醉酒之人說：『這是寶樹的枝條，搗碎燒了，用煙燻瓦石，都能變成珍寶。』那人反過來想買回枴杖，醉酒之人只給了他一點點，那人拿回家試驗，果然如他所說，凡是被煙燻過的東西都變成了寶物。這個故事的寓意是：『導師，指的是菩薩；五難，指的是五陰；寶渚，指的是般若七財；醉酒之人，指的是內心懈怠的人；折取寶樹枝條，指的是自我修習勉勵；重新振作精神，用煙燻瓦石成寶，指的是用佛法薰陶各種惡行，使之都成為法器！』 從前山中有兩位沙門，他們清閑地修行，獲得了六神通。離他們不遠的地方，有一隻獅子生了兩隻幼崽。幼崽漸漸長大，獅子母親想要外出，心想只有道德高尚的兩位慈悲之人可以託付性命，於是對他們說：『我想要離開一段時間，我的兩個孩子還小，恐怕會有人傷害它們，我想把它們寄託給道人。希望你們慈悲保護，我自會回來照看。』

English version 'When everyone was about to finish, they sailed into the sea to the treasure island to collect treasures. One person couldn't resist the fragrance of the fruit and ate it, becoming drunk for seven days. When everyone had collected enough treasures and the favorable wind had arrived, they prepared to return, so they beat the drum to gather everyone. However, one person was missing, so they searched everywhere. They found him lying under a tree, still drunk and unconscious. They helped him up, broke off a tree branch for him to use as a crutch, and returned to their country together. The family members came out to greet them upon hearing the good news, but the drunkard was very sad because he had gained nothing. The drunkard, unhappy, walked into the market with his crutch. Someone asked the price of the crutch, and he asked for 20,000 taels of gold. The person gave him the money and asked, 'What is the use of this crutch?' The drunkard said, 'This is a branch from a treasure tree. If you grind it up and burn it, the smoke will turn tiles and stones into treasures.' The person wanted to buy the crutch back, but the drunkard only gave him a little bit. The person took it home and tested it, and it was indeed as he had said. Everything that was smoked turned into treasures. The parable means: 'The guide refers to the Bodhisattva; the five difficulties refer to the five aggregates; the treasure island refers to the seven treasures of Prajna; the drunkard refers to the person who is lazy at heart; breaking off the branch of the treasure tree refers to self-cultivation and encouragement; renewing diligence, and turning tiles and stones into treasures with smoke, refers to using the teachings of the Dharma to transform all evil deeds into vessels of the Dharma!' In the past, there were two monks in the mountains who lived in seclusion and practiced the Way, attaining the six supernatural powers. Not far from them, a lioness gave birth to two cubs. As the cubs grew, the lioness wanted to leave. She thought that only the two compassionate men of high virtue could be entrusted with her life, so she said to them, 'I want to leave for a while. My two children are still small, and I am afraid that someone will harm them. I would like to entrust them to the monks. I hope you will protect them with compassion, and I will come back to look after them myself.'

。」道人許之。師子行還，見子附道人，復舍而行。道人分衛還，餘食共食之，每見道人還喜行迎。道人後行，獵師遇之，師子子迸走入草，獵師依憑道人，便著室中袈裟，入草擒之。師子謂是道人，即出赴之，獵師打殺剝皮取作師子皮裘，直金千兩。道人行還不見師子，坐禪觀之，知為獵師所殺，即以神力奪皮來還，作褥坐上，口為咒愿，復禪觀之，知當往生國中長者家作雙生子。道人往詣其家，問長者：「何所乏？」曰：「惟患無子。」便報為長者求子。長者大喜，道人言：「若得子何以相報？」曰：「子長大當施為沙彌。」道人曰：「勿忘此要。」唯覺有娠，後果雙生二男，相似如一。年八、九歲，道人過，二兒見自然歡喜，道人謂長者曰：「識本誓不？」長者不敢違誓，便以二子施沙門。沙門將入山學，未久亦得阿羅漢

現代漢語譯本：道人答應了他。獅子走回去，看見幼崽依偎在道人身邊，又離開了。道人化緣回來，把剩下的食物和幼崽一起吃，每次看見道人回來，幼崽都高興地跑去迎接。後來道人外出，獵人遇到了幼崽，幼崽驚慌地跑進草叢，獵人依靠道人，就穿上道人的袈裟，進入草叢抓住了幼崽。獅子以為是道人，就出來迎接他，獵人打死了獅子，剝下皮做成獅子皮裘，價值千兩黃金。道人回來后不見了獅子，坐禪觀察，知道是被獵人所殺，就用神力把皮奪回來，鋪在座位上當褥子，口中唸誦咒語，又禪觀，知道獅子應當往生到國中長者家做雙生子。道人前往長者家，問長者：『缺少什麼？』長者說：『只愁沒有兒子。』道人就告訴他為長者求子。長者非常高興，道人說：『如果得到兒子，用什麼來報答？』長者說：『兒子長大后就施捨給您做沙彌。』道人說：『不要忘記這個約定。』不久長者的妻子就懷孕了，後來生下兩個男孩，長得一模一樣。到了八九歲，道人路過，兩個孩子看見他自然就很高興，道人對長者說：『還記得當初的誓言嗎？』長者不敢違背誓言，就把兩個兒子施捨給沙門。沙門把他們帶入山中學習，不久也成了阿羅漢。 現代漢語譯本：道人答應了。獅子走回去，看到幼崽依偎在道人身邊，又離開了。道人化緣回來，把剩下的食物和幼崽一起吃，每次看到道人回來，幼崽都高興地跑去迎接。後來道人外出，獵人遇到了幼崽，幼崽驚慌地跑進草叢，獵人依靠道人，就穿上道人的袈裟，進入草叢抓住了幼崽。獅子以為是道人，就出來迎接他，獵人打死了獅子，剝下皮做成獅子皮裘，價值千兩黃金。道人回來后不見了獅子，坐禪觀察，知道是被獵人所殺，就用神力把皮奪回來，鋪在座位上當褥子，口中唸誦咒語，又禪觀，知道獅子應當往生到國中長者家做雙生子。道人前往長者家，問長者：『您缺少什麼？』長者說：『只愁沒有兒子。』道人就告訴他為長者求子。長者非常高興，道人說：『如果得到兒子，用什麼來報答？』長者說：『兒子長大后就施捨給您做沙彌。』道人說：『不要忘記這個約定。』不久長者的妻子就懷孕了，後來生下兩個男孩，長得一模一樣。到了八九歲，道人路過，兩個孩子看到他自然就很高興，道人對長者說：『還記得當初的誓言嗎？』長者不敢違背誓言，就把兩個兒子施捨給沙門。沙門把他們帶入山中學習，不久也成了阿羅漢。

English version: The Taoist priest agreed. The lion went back, saw the cub attached to the Taoist priest, and then left again. The Taoist priest returned from begging for alms, shared the remaining food with the cub, and every time he saw the Taoist priest return, the cub would happily run to greet him. Later, the Taoist priest went out, and a hunter encountered the cub. The cub panicked and ran into the grass. The hunter, relying on the Taoist priest, put on the Taoist priest's cassock and went into the grass to catch the cub. The lion thought it was the Taoist priest and came out to greet him. The hunter killed the lion, skinned it, and made a lion skin coat worth a thousand taels of gold. When the Taoist priest returned and did not see the lion, he sat in meditation and observed, knowing that it had been killed by the hunter. He then used his divine power to take back the skin, placed it on his seat as a mat, and recited a mantra. He then meditated again and knew that the lion should be reborn into the family of an elder in the country as twin sons. The Taoist priest went to the elder's house and asked the elder, 'What do you lack?' The elder said, 'I only worry about not having a son.' The Taoist priest then told him that he would seek a son for the elder. The elder was very happy, and the Taoist priest said, 'If you get a son, how will you repay me?' The elder said, 'When the son grows up, I will give him to you to be a novice monk.' The Taoist priest said, 'Do not forget this promise.' Soon after, the elder's wife became pregnant, and later gave birth to two boys, who looked exactly alike. When they were eight or nine years old, the Taoist priest passed by, and the two children were naturally happy to see him. The Taoist priest said to the elder, 'Do you remember your original vow?' The elder did not dare to break his vow and gave the two sons to the monk. The monk took them into the mountains to study, and soon they also became Arhats. English version: The Taoist priest agreed. The lion went back, saw the cub attached to the Taoist priest, and then left again. The Taoist priest returned from begging for alms, shared the remaining food with the cub, and every time he saw the Taoist priest return, the cub would happily run to greet him. Later, the Taoist priest went out, and a hunter encountered the cub. The cub panicked and ran into the grass. The hunter, relying on the Taoist priest, put on the Taoist priest's cassock and went into the grass to catch the cub. The lion thought it was the Taoist priest and came out to greet him. The hunter killed the lion, skinned it, and made a lion skin coat worth a thousand taels of gold. When the Taoist priest returned and did not see the lion, he sat in meditation and observed, knowing that it had been killed by the hunter. He then used his divine power to take back the skin, placed it on his seat as a mat, and recited a mantra. He then meditated again and knew that the lion should be reborn into the family of an elder in the country as twin sons. The Taoist priest went to the elder's house and asked the elder, 'What do you lack?' The elder said, 'I only worry about not having a son.' The Taoist priest then told him that he would seek a son for the elder. The elder was very happy, and the Taoist priest said, 'If you get a son, how will you repay me?' The elder said, 'When the son grows up, I will give him to you to be a novice monk.' The Taoist priest said, 'Do not forget this promise.' Soon after, the elder's wife became pregnant, and later gave birth to two boys, who looked exactly alike. When they were eight or nine years old, the Taoist priest passed by, and the two children were naturally happy to see him. The Taoist priest said to the elder, 'Do you remember your original vow?' The elder did not dare to break his vow and gave the two sons to the monk. The monk took them into the mountains to study, and soon they also became Arhats.

。亦恒自坐故皮上，日日入禪自觀，便見己前身皮，各起禮謝：「師恩力乃令我等得道，皆是慈念之力。」禽獸善心猶尚解脫，何況志情發於善愿而不解脫也？

（三〇）

昔有屠兒，欲供養道人，以其惡故而無往者。后見一新學沙門威儀詳序，請歸飯食種種肴膳，食訖還請此道人：「愿終身在我家食。」道人即便受之。玩習既久切見在其前殺生，不敢呵之。積有年歲，后屠兒父死作河中鬼，以刀割身即復還復。道人渡河，鬼捉船曰：「沒此道人著河中乃可得去。」船人怖曰：「鬼言：『吾家昔日供養此道人，積年不呵我殺生，今受此殃，恚故欲耳！』」船人曰：「殺生尚受此殃，況乎道人？」鬼曰：「我知爾恚故耳！若能為我佈施作福呼名咒愿，我便相放。」船人盡許為作福，鬼便放之。道人即為鬼作會呼名咒愿，餘人次復為作會，詣河中呼鬼曰：「卿得福未？」鬼曰：「即得，無復苦痛

現代漢語譯本 亦恒自己坐在舊的獸皮上，每天都入定禪修自我觀照，便看見自己前世的皮，各自起身行禮感謝：『師父的恩德之力才使得我們得道，這都是慈悲的念力。』禽獸的善心尚且能夠解脫，更何況心懷善愿的人卻不能解脫呢？ 從前有個屠夫，想要供養道人，因為自己行為不善而不敢前往。後來見到一位新學的沙門，威儀詳和有條理，便請他回家吃飯，準備了各種美味佳餚。吃完飯後，又請這位道人說：『希望您能終身在我家吃飯。』道人就答應了。相處時間久了，道人親眼看見屠夫在他面前殺生，卻不敢呵斥他。過了很多年，後來屠夫的父親死了，變成河中的鬼，用刀割自己的身體，割完又恢復原樣。道人過河時，鬼抓住船說：『把這個道人扔到河裡我才能放你們走。』船伕害怕地說：『鬼說：『我家以前供養這個道人，多年來他都不呵斥我殺生，現在我遭受這樣的災禍，是因為怨恨他！』船伕說：『殺生尚且遭受這樣的災禍，更何況是道人呢？』鬼說：『我知道你是因為怨恨他！如果能為我佈施做功德，呼喚我的名字併爲我祈願，我就放你們走。』船伕都答應為他做功德，鬼就放了他們。道人就為鬼做法會，呼喚他的名字併爲他祈願，其他人也依次為他做法會，到河邊呼喚鬼說：『你得到福報了嗎？』鬼說：『已經得到了，不再有痛苦了。』

English version Yi Heng sat on the old animal hide, entering meditation daily for self-observation. He then saw the skins of his past lives, each rising to bow and thank him, saying, 'It is the power of the master's grace that has enabled us to attain the Way; it is all due to the power of compassionate thought.' If even the good hearts of beasts can achieve liberation, how much more so should those whose minds are set on good intentions not achieve liberation? Once there was a butcher who wished to make offerings to a Taoist monk, but because of his own wickedness, he dared not go. Later, he saw a newly ordained Shramana whose demeanor was dignified and orderly. He invited him home for a meal, preparing various delicacies. After the meal, he asked the monk, 'I wish you would eat at my house for the rest of your life.' The monk agreed. As time passed, the monk witnessed the butcher killing animals in front of him but dared not scold him. After many years, the butcher's father died and became a ghost in the river, cutting his own body with a knife, only to have it regenerate. When the monk crossed the river, the ghost grabbed the boat, saying, 'Throw this monk into the river, and then I will let you go.' The boatman, frightened, said, 'The ghost said, 'My family used to make offerings to this monk, and for years he did not scold me for killing. Now I suffer this calamity because of my resentment towards him!' The boatman said, 'If killing brings such calamity, what about a monk?' The ghost said, 'I know you are resentful! If you can make offerings and do good deeds for me, call out my name, and pray for me, I will let you go.' The boatman agreed to do good deeds for him, and the ghost released them. The monk then held a ceremony for the ghost, calling out his name and praying for him. Others also held ceremonies for him, going to the river and calling out to the ghost, 'Have you received blessings?' The ghost said, 'I have, and I no longer suffer.'

。」船人曰：「明日當爲卿作福，得自來不？」鬼曰：「得耳！」鬼旦化作婆羅門像來，手自供養，自受咒愿，上座為說經，鬼即得須陀洹道，歡喜而去。是以主客之宜理有諫正，雖墮惡道故有善緣，可謂善知識者是大因緣也！

（三一）

昔有賈客，入海采寶，逢大龍神舉船欲翻，諸人恐怖。龍曰：「汝等頗遊行彼國不？」報言：「曾行過之。」龍與一大卵如五升瓶：「汝持此卵埋彼國市中大樹下，若不爾者后當殺汝。」其人許之。後過彼國埋卵著市中大樹下。從是以後，國多災疾疫氣。國王召道術佔之，云有蟒卵在國中，故令有災疫。輒推掘燒之，病悉除愈。賈客人後入海，故見龍神重問事狀，賈人曰：「昔如神教埋卵市中，國中多有疾疫，王召梵志佔之，推得焚燒病者悉除。」神曰：「恨不殺奴輩

現代漢語譯本 船伕說：『明天我應當為您做祈福，您能自己來嗎？』鬼說：『可以的！』鬼第二天早上化作婆羅門的樣子來到，親自供奉，自己接受祝福，上座為他講經，鬼立刻證得須陀洹果位，歡喜地離開了。因此，主客之間應該有勸諫和匡正的義務，即使墮入惡道，仍然會有善緣，可以說善知識是最大的因緣啊！

從前有個商人，入海采寶，遇到大龍神舉起船要翻，眾人都很害怕。龍說：『你們曾經到過那個國家嗎？』回答說：『曾經路過。』龍給了一個像五升瓶子那麼大的卵：『你拿著這個卵埋在那個國家市集中的大樹下，如果不這樣做，以後就殺了你們。』那個人答應了。後來經過那個國家，把卵埋在市集中的大樹下。從此以後，國家多災多病，瘟疫流行。國王召集有道術的人占卜，說是有蟒卵在國中，所以才導致災疫。於是挖掘出來燒掉，疾病全部消除痊癒。商人後來再次入海，又見到龍神，龍神再次問起事情的經過，商人說：『以前按照您的吩咐把卵埋在市集中，國家裡多有疾病瘟疫，國王召集梵志占卜，推算出來后焚燒了，得病的人全部痊癒。』龍神說：『真恨不得殺了你們這些傢伙！』

English version The boatman said, 'Tomorrow I should make a blessing for you, can you come by yourself?' The ghost said, 'I can!' The next morning, the ghost transformed into the appearance of a Brahmin and came, personally making offerings and receiving blessings himself. The senior monk preached the scriptures to him, and the ghost immediately attained the state of Srotapanna, and left joyfully. Therefore, there should be an obligation of advice and correction between host and guest. Even if one falls into evil paths, there will still be good karmic connections. It can be said that a good teacher is the greatest karmic connection!

Once upon a time, there was a merchant who went to sea to collect treasures. He encountered a great dragon god who lifted the boat to capsize it, and everyone was terrified. The dragon said, 'Have you ever been to that country?' They replied, 'We have passed through it before.' The dragon gave them a large egg, as big as a five-liter bottle, and said, 'You must bury this egg under the big tree in the market of that country. If you don't, I will kill you later.' The man agreed. Later, when they passed through that country, they buried the egg under the big tree in the market. From then on, the country suffered many disasters, diseases, and epidemics. The king summoned those with Taoist skills to divine, and they said that there was a python egg in the country, which was causing the disasters and epidemics. They dug it up and burned it, and all the diseases were cured. Later, the merchant went to sea again and saw the dragon god again. The dragon god asked about the matter again, and the merchant said, 'According to your instructions, I buried the egg in the market, and the country suffered many diseases and epidemics. The king summoned Brahmins to divine, and they deduced that it should be burned, and all the sick people were cured.' The dragon god said, 'I wish I could kill you all!'

。」船人問神：「何故乃爾也？」神曰：「卿曾聞某國有健兒某甲不？」曰：「聞之，已終亡矣！」神曰：「我是也！我平存時喜陵擽國中人民，初無教呵我者，但獎我，使我墮蟒蛇中，悉欲盡殺之耳！」是以人當相諫從善相順，莫自恃勢力陵擽於人，坐招其患三惡道苦，但可聞聲不可形處。

（三二）

昔波羅奈國有五百盲人，周行乞索，值世饑儉無所得，自共議曰：「佛在舍衛教人惠施，當詣彼國可得濟命。」各曰：「當雇一人牽吾等到彼。」五百盲人各許一銀錢，其人即許將到彼國，便爾進路。受雇者語諸盲人曰：「此下道險，卿等各以錢付我，若逢寇賊我當藏之。」盲人盡以錢付之，其人得錢便爾捨去。諸盲人周遊數日，飢渴不知道路，即共同時歸命于佛，言：「佛神聖當哀我等令免此厄。」佛即忽然現神在前，手摩盲頭皆得眼明，飢渴飽滿。五百人歡喜，踴躍愿為弟子，鬚髮即落衣缽法服

現代漢語譯本 船伕問神：『你為什麼會這樣呢？』神說：『你曾聽說過某國有個勇士叫某甲嗎？』船伕說：『聽說過，他已經死了！』神說：『我就是他！我活著的時候喜歡欺凌國內的人民，起初沒有人教導我，只是讚揚我，使我墮入蟒蛇之中，想要把他們都殺光！』因此，人們應當互相勸誡，聽從善言，互相順從，不要仗恃自己的勢力欺凌別人，自招三惡道的苦難，只能聽到聲音而看不到形體的地方。

從前，波羅奈國有五百個盲人，四處乞討，正趕上世道饑荒，什麼也得不到，他們自己商議說：『佛在舍衛教人佈施，我們應當到那個國家去，或許可以保住性命。』大家說：『應當雇一個人牽著我們到那裡去。』五百個盲人每人答應給一個銀錢，那個人就答應帶他們到那個國家，於是就上路了。受雇的人對盲人們說：『下面的路很危險，你們把錢都給我，如果遇到強盜，我來藏起來。』盲人們都把錢給了他，那個人得了錢就離開了。盲人們四處遊蕩了幾天，又飢又渴，不知道路，就一起同時歸命于佛，說：『佛是神聖的，應當可憐我們，讓我們免除這個災難。』佛就忽然顯現神蹟在他們面前，用手撫摸盲人的頭，他們都恢復了視力，飢渴也得到了滿足。五百人歡喜，跳躍著願意做佛的弟子，鬚髮立刻脫落，穿上了袈裟法衣。

English version The boatman asked the god, 'Why are you like this?' The god said, 'Have you ever heard of a brave warrior named Jia in a certain country?' The boatman said, 'I have heard of him, he is already dead!' The god said, 'I am him! When I was alive, I liked to bully the people in the country. At first, no one taught me, they only praised me, which caused me to fall into the body of a python, wanting to kill them all!' Therefore, people should advise each other, listen to good words, and obey each other. Do not rely on your own power to bully others, bringing upon yourself the suffering of the three evil paths, a place where you can only hear sounds but not see forms.

In the past, there were five hundred blind people in the country of Varanasi, who went around begging. They happened to encounter a famine and could not get anything. They discussed among themselves, saying, 'The Buddha is in Shravasti teaching people to give alms. We should go to that country, perhaps we can save our lives.' Everyone said, 'We should hire someone to lead us there.' The five hundred blind people each promised to give one silver coin, and that person agreed to take them to that country, so they set off. The hired person said to the blind people, 'The road ahead is dangerous, you should give me all your money. If we encounter robbers, I will hide it.' The blind people all gave him their money, and that person took the money and left. The blind people wandered around for several days, hungry and thirsty, and did not know the way. They all simultaneously took refuge in the Buddha, saying, 'The Buddha is holy, he should have mercy on us and let us escape this disaster.' The Buddha suddenly appeared miraculously before them, touched the heads of the blind people with his hand, and they all regained their sight, and their hunger and thirst were satisfied. The five hundred people were happy, jumping for joy, and willing to become disciples of the Buddha. Their hair and beards immediately fell off, and they put on robes and dharma clothes.

。佛重為說法，皆得應真，飛隨佛還詣祇洹。阿難白佛：「此五百人宿命有何罪福？」佛言：「昔過去世有長者，雇五百人作，先取作直各散捨去，然後歷世故受此厄。是時長者今擔錢去者是也！債解值吾開悟，今皆得道。」罪福如是，是以人之造業不同，或是造業，或是報業，不可不慎也。

（三三）

昔有二人親親，為知識不相違失。后一人犯罪，罪應至死，便亡走過知識。知識不開門，逆問：「卿是何人？」答曰：「我是知識也，有罪故來相過耳！」其人語曰：「緩時為親親，有急各自當去，不前卿也！」知識大不樂，自唸曰：「人緩時出入行來，飲食不相舍離，云何有急便爾相棄耶？豈是厚乎？」便去欲入山。復有一善知識往過之，其人便開門藏之，言：「卿與我雖疏，當送卿著安隱處。」便以車載珍寶，自往送到他國，當與彼王諸長者所在相聞，為作宮室，安著田宅財寶，供給與已舍還

現代漢語譯本：佛陀再次為他們說法，他們都證得了阿羅漢果位，然後跟隨佛陀返回了祇洹精舍。阿難問佛：『這五百人前世有什麼罪業和福報？』佛陀說：『過去世有一位長者，僱傭了五百人幹活，先拿走了他們的工錢，然後各自散去，因此他們歷世都遭受這樣的厄運。當時的長者就是現在拿著錢離開的那個人！因為償還了債務，又值遇我開悟，現在都得道了。』罪業和福報就是這樣，所以人們造作的業不同，有的是造業，有的是報業，不可不謹慎啊。

從前有兩個人關係親密，因為是朋友所以不互相違背。後來其中一人犯了罪，罪當處死，便逃跑去找他的朋友。朋友不開門，反問：『你是誰？』那人回答說：『我是你的朋友啊，因為有罪所以來找你！』那人說：『平時我們是朋友，有急事就各自逃命，我不會管你的！』朋友非常不高興，心想：『平時我們出入同行，吃飯也不分離，怎麼有急事就如此拋棄我呢？這算得上是深厚的友誼嗎？』於是就想離開去山裡。又有一位好朋友來找他，那人就開門把他藏了起來，說：『你雖然和我關係疏遠，我也會送你到安全的地方。』於是用車載著珍寶，親自送他到別的國家，並與那裡的國王和長者們打好關係，為他建造宮室，安置田宅財寶，供給他所需，然後自己才返回。

English version: The Buddha preached to them again, and they all attained the state of Arhat, then followed the Buddha back to the Jetavana Monastery. Ananda asked the Buddha, 'What karmic sins and merits did these five hundred people have in their past lives?' The Buddha said, 'In a past life, there was an elder who hired five hundred people to work. He took their wages first, and then they dispersed. Therefore, they have suffered such misfortune through many lives. The elder at that time is the one who is now leaving with the money! Because they have repaid their debts and encountered my enlightenment, they have now all attained the Way.' Such are the consequences of sins and merits. Therefore, people's actions create different karmas; some are creating karma, and some are experiencing the results of karma. One must be cautious.

Once, there were two close friends who, as acquaintances, never contradicted each other. Later, one of them committed a crime punishable by death, and he fled to his friend. The friend did not open the door, but instead asked, 'Who are you?' The man replied, 'I am your friend, and I have come to you because I have committed a crime!' The friend said, 'In ordinary times, we are friends, but in times of emergency, we must each save ourselves. I will not help you!' The friend was very unhappy, thinking, 'Usually, we go out and come in together, and we eat together. How can he abandon me like this in an emergency? Is this true friendship?' So he wanted to leave and go into the mountains. Then, another good friend came to him, and that person opened the door and hid him, saying, 'Although you and I are not close, I will send you to a safe place.' Then, he loaded a cart with treasures and personally escorted him to another country, where he established connections with the king and elders, built a palace for him, provided him with land, property, and wealth, and supplied his needs before returning home.

。佛爾時見此人便引為喻：「犯罪者，喻人精神；親友者，喻四大身；善知識者，喻三歸五戒。喻人將養四大，飲食肴膳四事無乏，無常對至當墮惡趣，求其藏避須臾反閉門不前。后遇善知識，知識將至他國安著所須供給無乏，喻佈施持戒至身死時，福力所引送到天上，七寶宮殿服天寶衣，天百味食自然至極樂無量。是以人生世勿食自養，當割減作福，如養四大身豈有所益，知者應行之！」

（三四）

佛般涅槃后百歲，有國王事天神，大祠祀用牛羊豬豚犬雞各百頭，皆付廚士殺牛羊。廚士中有一優婆塞言：「我持佛戒不得殺生。」廚監大恚，即白佛言：「欲治之。」王問曰：「汝故欲違我教耶？當殺汝！」廚士答曰：「我是佛弟子受持五戒，寧自殺身不違佛教而便殺生。若隨王教犯殺者死入地獄，巨億萬歲罪竟乃出，常當短命

現代漢語譯本：佛陀當時看到這個人，就用他來做比喻：『犯罪的人，好比人的精神；親友，好比四大組成的身體；善知識，好比三皈依和五戒。』比喻人保養身體，飲食和各種食物都不缺乏，但無常一旦到來，就會墮入惡道，想找地方躲藏，卻反而被關在門外，無法前進。後來遇到善知識，善知識把他帶到其他國家，安置妥當，供給所需，沒有缺乏。這好比佈施和持戒，到臨終時，福德的力量會引導他升到天上，住在七寶宮殿，穿天上的寶衣，享用天上的百味美食，自然而然地到達極樂世界，享受無量的快樂。因此，人生在世，不要只顧自己享用，應當減少自己的花費來做善事，就像保養四大組成的身體，又有什麼益處呢？明白這個道理的人，就應該這樣做！ 佛陀涅槃后一百年，有一位國王信奉天神，舉行大型祭祀，用牛、羊、豬、小豬、狗、雞各一百頭，都交給廚師宰殺。廚師中有一位優婆塞說：『我受持佛戒，不能殺生。』廚監大怒，就稟告國王說：『想懲治他。』國王問：『你竟然想違抗我的命令嗎？應當處死你！』廚師回答說：『我是佛弟子，受持五戒，寧願自己被殺，也不違背佛教而殺生。如果遵從國王的命令而殺生，死後會墮入地獄，經歷億萬年的罪罰才能出來，而且常常會短命。』

English version: The Buddha, upon seeing this person, used him as a metaphor: 'The one who commits crimes is like the spirit of a person; relatives and friends are like the four elements that make up the body; a good teacher is like the Three Refuges and the Five Precepts.' It's like a person who takes care of their body, lacking nothing in food and provisions, but when impermanence arrives, they will fall into evil realms. Seeking a place to hide, they will instead be locked out, unable to advance. Later, they encounter a good teacher, who takes them to another country, settles them in, and provides for their needs without lack. This is like giving and keeping precepts. At the time of death, the power of merit will guide them to heaven, where they will live in a palace of seven treasures, wear heavenly garments, and enjoy heavenly delicacies, naturally reaching the realm of ultimate bliss. Therefore, in this life, one should not only seek self-indulgence but should reduce their own expenses to do good deeds. Just like taking care of the four elements of the body, what benefit is there? Those who understand this should act accordingly! A hundred years after the Buddha's Nirvana, there was a king who worshipped heavenly deities. He held a large sacrifice, using a hundred each of cows, sheep, pigs, piglets, dogs, and chickens, all of which were given to the cooks to slaughter. Among the cooks, there was an Upasaka who said, 'I observe the Buddha's precepts and cannot kill living beings.' The head cook was furious and reported to the king, saying, 'I want to punish him.' The king asked, 'Do you dare to disobey my orders? You shall be killed!' The cook replied, 'I am a disciple of the Buddha, observing the Five Precepts. I would rather be killed myself than violate the Buddha's teachings by killing. If I follow the king's orders and kill, I will fall into hell after death, endure billions of years of punishment before being released, and will often have a short life.'

。持戒不缺就王誅者，死轉上天，天上得福所愿自然，今假令當死，轉此生身當受天上，罪福之報相去殊遠。我以是故死死不犯耳！」王言：「與七日期，當以象蹈殺汝，若不死者語乃有實。」七日之後，士儘是優婆塞身，作佛身相如佛形，以驗五百像往蹈之。優婆塞如佛法，則舉手五指化為五嶽山，一山間有一師子出，像見師子惶怖悉皆伏地，如佛在時。王爾乃信知有佛，便罷祠祀。從此人受佛戒，臣吏人民亦皆從受戒，遂為國師。賢者持戒度人如此。

（三五）

昔佛在世時，有一優婆夷，朝夕詣佛供養盡虔未曾有懈。佛知而問：「欲何志愿也？」便白佛言：「若有福報，愿欲現世生四子

現代漢語譯本：『如果持守戒律而不違犯，即使被國王處死，死後也會轉生到天上，在天上獲得福報，心想事成。現在假設我將要死去，轉生后的身體將會在天上享受，罪與福的報應相差非常遙遠。我因此寧願死也不違犯戒律！』國王說：『給你七天時間，我將用大象踩踏殺死你，如果你不死，你的話才算真實。』七天之後，這位居士全身都呈現出優婆塞的形象，身體顯現出佛的相貌，如同佛的形體，以此來驗證。五百頭大象前去踩踏他。這位居士如同佛法一般，舉起五指，化為五座山嶽，每座山間都有一頭獅子出現，大象見到獅子都驚恐地伏在地上，如同佛在世時一樣。國王這才相信有佛，便停止了祭祀。從此人們開始受持佛戒，臣子和百姓也都跟隨受戒，這位居士於是成爲了國師。賢者持守戒律度化眾生就是這樣。 從前佛在世的時候，有一位優婆夷，早晚都到佛那裡供養，非常虔誠，從未懈怠。佛知道后問她：『你有什麼願望嗎？』她便告訴佛說：『如果我有福報，希望今生能生四個兒子』

English version: 'If one upholds the precepts without breaking them, even if killed by the king, one will be reborn in heaven after death, where one will receive blessings and all wishes will be fulfilled. Now, suppose I am about to die, my reborn body will enjoy blessings in heaven, the retribution of sin and blessing is vastly different. Therefore, I would rather die than break the precepts!' The king said, 'I will give you seven days, and then I will have elephants trample you to death. If you do not die, then your words will be true.' After seven days, the layman's whole body manifested the appearance of an upasaka, his body showing the features of the Buddha, like the form of the Buddha, to verify this. Five hundred elephants went to trample him. The layman, like the Dharma of the Buddha, raised his five fingers, which transformed into five mountains, and between each mountain, a lion appeared. The elephants, seeing the lions, were terrified and all prostrated on the ground, just as when the Buddha was alive. The king then believed that there was a Buddha and stopped the sacrifices. From then on, people began to receive the Buddhist precepts, and the ministers and the people also followed suit. The layman then became the national teacher. This is how the virtuous ones uphold the precepts and liberate beings. Once, when the Buddha was alive, there was an upasika who went to the Buddha to make offerings every morning and evening, very devoutly and never slacking. The Buddha, knowing this, asked her, 'What is your wish?' She then told the Buddha, 'If I have blessings, I wish to have four sons in this life.'

。」佛便問：「何以索四子也？」優婆夷言：「若四子長大，令一人主治生賈市積聚財寶，令一人知田農畜養積聚六畜及谷，令一人求官食祿覆蔭門戶，欲令一人出家作沙門，得道成就還度父母及一切人，求四子者正為此耳！」佛言：「令汝得所愿。」優婆夷大喜為佛作禮而去。後生一男，聰明點慧，其母愛之世間無比。子后長大便問母言：「慈愛何以太甚，未有此比？」母語子言：「本願四子，唯得汝一人，並愛在汝許，是以爾耳！」所欲之意悉向兒說。兒聞母說深感母志，便行治生，未滿一年得巨億財；次安田業畜牧，蓋澤牛馬穀米甚無數；次行學問仕進求官，取婦生男門戶遂成豪之家。復啟言：「所以求四子，各知一事，今代為之，三事粗辦唯少一事，得出家者甚善。」慈母曰：「四子之愿得具足矣！」母心念言：「本願四子各付一事尚恐不辦，此兒所作，過於本望，令得出家必能成道。」即聽出家

現代漢語譯本：佛陀便問：『你為何要祈求四個兒子呢？』優婆夷回答說：『如果四個兒子長大，就讓一個兒子主管經商，積聚財寶；讓一個兒子懂得耕田畜牧，積聚牲畜和糧食；讓一個兒子求取官職，享受俸祿，光耀門楣；希望一個兒子出家做沙門，得道成就后還能度化父母和一切眾生，我祈求四個兒子正是爲了這些！』佛陀說：『讓你如願以償。』優婆夷非常高興，向佛陀行禮后離去。後來她生了一個男孩，聰明伶俐，母親對他的愛世間無與倫比。兒子長大后便問母親說：『您為何如此疼愛我，前所未有？』母親告訴兒子說：『我本希望有四個兒子，只得到了你一個，所有的愛都集中在你身上，所以才這樣！』便把當初的願望全部告訴了兒子。兒子聽了母親的話，深深地感受到母親的志向，便開始經商，不到一年就獲得了巨額財富；接著經營田地畜牧，牛馬和糧食多得數不清；然後又學習求取官職，娶妻生子，家門逐漸成為豪門大戶。他又對母親說：『當初祈求四個兒子，是希望他們各自精通一事，現在我代替他們做了，三件事都辦得差不多了，只差一個出家的人，如果能出家就太好了。』慈母說：『祈求四個兒子的願望已經圓滿了！』母親心想：『當初希望四個兒子各自負責一件事，還擔心辦不好，這個兒子所做的，已經超過了我的期望，如果讓他出家，必定能夠得道。』於是就同意他出家。 現代漢語譯本：佛陀便問：『你為何要祈求四個兒子呢？』優婆夷回答說：『如果四個兒子長大，就讓一個兒子主管經商，積聚財寶；讓一個兒子懂得耕田畜牧，積聚牲畜和糧食；讓一個兒子求取官職，享受俸祿，光耀門楣；希望一個兒子出家做沙門，得道成就后還能度化父母和一切眾生，我祈求四個兒子正是爲了這些！』佛陀說：『讓你如願以償。』優婆夷非常高興，向佛陀行禮后離去。後來她生了一個男孩，聰明伶俐，母親對他的愛世間無與倫比。兒子長大后便問母親說：『您為何如此疼愛我，前所未有？』母親告訴兒子說：『我本希望有四個兒子，只得到了你一個，所有的愛都集中在你身上，所以才這樣！』便把當初的願望全部告訴了兒子。兒子聽了母親的話，深深地感受到母親的志向，便開始經商，不到一年就獲得了巨額財富；接著經營田地畜牧，牛馬和糧食多得數不清；然後又學習求取官職，娶妻生子，家門逐漸成為豪門大戶。他又對母親說：『當初祈求四個兒子，是希望他們各自精通一事，現在我代替他們做了，三件事都辦得差不多了，只差一個出家的人，如果能出家就太好了。』慈母說：『祈求四個兒子的願望已經圓滿了！』母親心想：『當初希望四個兒子各自負責一件事，還擔心辦不好，這個兒子所做的，已經超過了我的期望，如果讓他出家，必定能夠得道。』於是就同意他出家。

English version: The Buddha then asked, 'Why do you seek four sons?' The Upasika replied, 'If the four sons grow up, let one manage business, accumulating wealth and treasures; let one understand farming and animal husbandry, accumulating livestock and grains; let one seek official positions, enjoy emoluments, and bring honor to the family; I wish one to leave home and become a Shramana, attain enlightenment, and then liberate parents and all beings. I seek four sons precisely for these reasons!' The Buddha said, 'May your wish be fulfilled.' The Upasika was overjoyed, bowed to the Buddha, and departed. Later, she gave birth to a boy, intelligent and clever, whose mother's love for him was unparalleled in the world. When the son grew up, he asked his mother, 'Why do you love me so much, unlike anything before?' The mother told her son, 'I originally wished for four sons, but I only got you, and all my love is concentrated on you, that's why!' She then told her son all her original wishes. Upon hearing his mother's words, the son deeply felt his mother's aspirations, and he began to engage in business, acquiring immense wealth in less than a year; then he managed fields and animal husbandry, with countless cattle, horses, and grains; then he studied and sought official positions, married and had children, and his family gradually became a wealthy and powerful one. He then said to his mother, 'The reason for seeking four sons was that each would be proficient in one thing. Now I have done it for them. Three things are almost done, only one is missing, which is someone who leaves home. It would be great if someone could leave home.' The loving mother said, 'The wish for four sons has been fulfilled!' The mother thought, 'Originally, I hoped that each of the four sons would be responsible for one thing, and I was still worried that they wouldn't do it well. What this son has done has exceeded my expectations. If he leaves home, he will surely attain enlightenment.' So she agreed to let him leave home. English version: The Buddha then asked, 'Why do you seek four sons?' The Upasika replied, 'If the four sons grow up, let one manage business, accumulating wealth and treasures; let one understand farming and animal husbandry, accumulating livestock and grains; let one seek official positions, enjoy emoluments, and bring honor to the family; I wish one to leave home and become a Shramana, attain enlightenment, and then liberate parents and all beings. I seek four sons precisely for these reasons!' The Buddha said, 'May your wish be fulfilled.' The Upasika was overjoyed, bowed to the Buddha, and departed. Later, she gave birth to a boy, intelligent and clever, whose mother's love for him was unparalleled in the world. When the son grew up, he asked his mother, 'Why do you love me so much, unlike anything before?' The mother told her son, 'I originally wished for four sons, but I only got you, and all my love is concentrated on you, that's why!' She then told her son all her original wishes. Upon hearing his mother's words, the son deeply felt his mother's aspirations, and he began to engage in business, acquiring immense wealth in less than a year; then he managed fields and animal husbandry, with countless cattle, horses, and grains; then he studied and sought official positions, married and had children, and his family gradually became a wealthy and powerful one. He then said to his mother, 'The reason for seeking four sons was that each would be proficient in one thing. Now I have done it for them. Three things are almost done, only one is missing, which is someone who leaves home. It would be great if someone could leave home.' The loving mother said, 'The wish for four sons has been fulfilled!' The mother thought, 'Originally, I hoped that each of the four sons would be responsible for one thing, and I was still worried that they wouldn't do it well. What this son has done has exceeded my expectations. If he leaves home, he will surely attain enlightenment.' So she agreed to let him leave home.

。兒辭母向佛所求作沙門，即得具足精進，不久得阿羅漢道，還度父母及一切人，得福得道無不歡喜。是以作福發願但在心志，無往不得也。

（三六）

昔有一老母，惟有一子，得病命終，載著冢間停屍，哀感不能自勝：「正有一子當以備老，而舍我死，吾用活為？不能復歸，當並命一處。」不食不飲已四、五日。佛知，將五百比丘詣彼冢間。老母遙見佛來威神光奕，迷悟醉醒，前趣佛作禮住。佛告老母：「何以冢間也？」白言世尊：「唯有一子舍我終亡，愛之情重欲共死一處。」佛告老母：「欲令子更活不也？」母言：「善！」曰：「欲得矣！」佛言：「索香火吾當咒愿更生。」告老母：「求火宜得不死家火。」於是老母便行取火，見人輒問：「汝家前後頗有死者不？」答言：「先祖以來皆死。」過去所問之處，辭皆如是。經數十家不敢取火，便還佛所，白言世尊：「遍行求火無不死者，是以空還

現代漢語譯本：兒子辭別母親，向佛請求出家做沙門，立刻就得到了具足的精進修行，不久就證得了阿羅漢的果位，回來度化父母和所有的人，得到福報和道果，沒有不歡喜的。因此，做善事發愿只要心志堅定，沒有不能實現的。 現代漢語譯本：從前有一位老母親，只有一個兒子，得了病去世了，她把兒子的屍體放在墳地裡停放，悲傷得不能自已：『我只有一個兒子，本想用來養老，卻拋下我死了，我活著還有什麼用呢？我不能再回去了，應當和他死在一起。』她不吃不喝已經四五天了。佛陀知道后，帶領五百比丘來到墳地。老母親遠遠看見佛陀到來，威嚴神聖，光芒四射，迷茫中清醒過來，走到佛前行禮站立。佛陀問老母親：『你為什麼在墳地裡？』老母親回答說：『世尊，我只有一個兒子，拋下我去世了，我愛他情深，想和他死在一起。』佛陀告訴老母親：『你想讓你的兒子復活嗎？』老母親說：『想！』佛陀說：『想要得到嗎？』佛陀說：『去取香火，我將誦咒祈願讓他復生。』告訴老母親：『取火要取沒有死過人的家裡的火。』於是老母親便去取火，見到人就問：『你家前後有人死過嗎？』回答說：『從先祖以來都死過。』過去所問之處，回答都這樣。經過幾十家不敢取火，便回到佛陀那裡，稟告說：『世尊，我到處求火，沒有不死過人的，所以空手而回。』

English version: The son bid farewell to his mother, requesting to become a Shramana (monk) from the Buddha. He immediately attained complete diligence in his practice, and soon achieved the state of Arhat. He then returned to liberate his parents and all people, gaining blessings and enlightenment, and everyone was filled with joy. Therefore, when performing good deeds and making vows, as long as one's will is firm, there is nothing that cannot be achieved. English version: Once upon a time, there was an old mother who had only one son. He fell ill and died. She placed his body in the graveyard, overwhelmed with grief: 'I had only one son to rely on in my old age, but he has abandoned me and died. What is the point of me living? I cannot go back, I should die with him.' She had not eaten or drunk for four or five days. The Buddha, knowing this, led five hundred monks to the graveyard. The old mother saw the Buddha approaching from afar, his divine presence radiating light. She became clear-headed from her daze, approached the Buddha, bowed, and stood there. The Buddha asked the old mother: 'Why are you in the graveyard?' The old mother replied: 'Oh, World Honored One, I had only one son, and he has left me and died. My love for him is so deep that I want to die with him.' The Buddha told the old mother: 'Do you want your son to come back to life?' The mother said: 'Yes!' The Buddha said: 'Do you want to obtain it?' The Buddha said: 'Go and get incense and fire, and I will chant a mantra to pray for his rebirth.' He told the old mother: 'The fire you get must be from a house where no one has ever died.' So the old mother went to get fire, and whenever she saw someone, she would ask: 'Has anyone in your family died before?' The answer was: 'Since our ancestors, everyone has died.' The answers were all the same at every place she asked. After going to dozens of houses and not daring to take fire, she returned to the Buddha and reported: 'Oh, World Honored One, I have gone everywhere to get fire, but there is no place where no one has died, so I have returned empty-handed.'

。」佛告老母：「天地開闢以來，無生不終。人之死亡、後人生活亦復何喜？母獨何迷索隨子死也？」母意便解識無常理。佛因爾廣為說經法，即得須陀洹道，冢間觀者數千人，發無上正真道意也。

（三七）

昔有一人兩婦。大婦無兒，小婦生一男，端正可愛，其婿甚喜。大婦心內嫉之，外徉愛念劇于親子，兒年一歲許，家中皆知大婦愛重之無復疑心。大婦以針刺兒𩕄上令沒皮肉，兒得病啼呼不復乳哺，家中大小皆不知所以，七日便死。大婦亦復啼哭，小婦摧念啼哭晝夜不息，不復飲食垂命，后便知為大婦所傷，便欲報仇。行詣塔寺問諸比丘：「大德，欲求心中所愿，當修何功德？」諸比丘答言：「欲求所愿者，當受持八關齋，所求如意。」即從比丘受八戒齋便去，卻後七日便死。轉身來生大婦，為女端正，大婦愛之，年一歲死。大婦端坐不食，悲咽摧感劇于小婦

現代漢語譯本：佛陀告訴老母：『自從天地開闢以來，沒有生命是不終結的。人的死亡，後人繼續生活，又有什麼可喜的呢？唯獨你為何如此執迷，要跟隨兒子去死呢？』老母的心意便解開了，認識到無常的道理。佛陀因此為她廣泛地宣講佛法，她立刻證得了須陀洹果位。在墳墓旁觀看的人有數千人，都發起了無上正真道的心意。 現代漢語譯本：從前有一個人有兩個妻子。大妻子沒有孩子，小妻子生了一個男孩，長得端正可愛，他的丈夫非常高興。大妻子心裡嫉妒他，表面上卻裝作比親生兒子還愛他。孩子大約一歲的時候，家裡人都知道大妻子非常疼愛他，不再懷疑她。大妻子用針刺孩子的囟門，讓針沒入皮肉，孩子因此生病啼哭，不再吃奶，家裡大小都不知道原因，七天就死了。大妻子也跟著啼哭，小妻子悲痛地哭泣，日夜不停，不吃不喝，快要死了。後來她知道是受大妻子所害，就想報仇。她去寺廟問各位比丘：『大德，想要實現心中的願望，應當修什麼功德？』各位比丘回答說：『想要實現願望，應當受持八關齋戒，所求就能如意。』她就從比丘那裡受了八戒齋，然後離開了。七天後她就死了。她轉身投胎轉世成了大妻子的女兒，長得端正漂亮，大妻子非常疼愛她，一歲就死了。大妻子端坐著不吃飯，悲傷哽咽，痛苦的程度比小妻子還要厲害。

English version: The Buddha told the old mother, 'Since the beginning of heaven and earth, no life does not end. When a person dies, and others continue to live, what is there to rejoice about? Why are you so deluded that you want to die with your son?' The old mother's mind was then freed, and she understood the principle of impermanence. The Buddha then extensively preached the Dharma to her, and she immediately attained the state of Srotapanna. Thousands of people watching by the tomb developed the intention for the supreme and true path. English version: Once upon a time, there was a man with two wives. The elder wife had no children, but the younger wife gave birth to a boy, who was handsome and adorable, and his husband was very happy. The elder wife was jealous of him in her heart, but outwardly pretended to love him more than her own child. When the child was about one year old, everyone in the family knew that the elder wife loved him very much and no longer suspected her. The elder wife used a needle to pierce the child's fontanelle, letting the needle go into the flesh. The child became ill and cried, refusing to nurse. Everyone in the family did not know the reason, and he died in seven days. The elder wife also cried. The younger wife cried in grief, day and night, without eating or drinking, and was about to die. Later, she found out that she had been harmed by the elder wife, and she wanted revenge. She went to the temple and asked the monks, 'Venerable ones, if I want to fulfill my heart's desire, what merits should I cultivate?' The monks replied, 'If you want to fulfill your desire, you should observe the eight precepts of fasting, and your wishes will be fulfilled.' She then received the eight precepts of fasting from the monks and left. Seven days later, she died. She was reborn as the elder wife's daughter, who was beautiful and lovely. The elder wife loved her very much, but she died at the age of one. The elder wife sat still without eating, sobbing with grief, and her pain was even greater than that of the younger wife.

。如是七返，或二年或三年，或四、五年，或六、七年，後轉端正倍勝於前，最後年十四已許人，垂當出門即夜便卒死。大婦啼哭憂惱，不可復言不復飲食，晝夜啼哭垂淚而行，停屍棺中不肯蓋之，日日看視死屍，光顏益好勝于生時。二十餘日有阿羅漢，見往欲度脫，到其家從乞。令婢持一缽飯與之不肯取，語婢：「欲得見汝主人。」婢還報云：「欲見大家。」答言：「我憂愁垂死，何能出見沙門？汝為持物乞與令去。」婢持物與沙門，故不肯去。沙門言：「欲見主人。」婢如是數反，沙門不去，婦愁憂無聊，沙門正住不去，亂人意不能耐之，便言：「呼來！」沙門前見婦，顏色憔悴自掩面目不復櫛梳，沙門言：「何為乃爾？」婦言：「前後生七女，黠慧可愛便亡。此女最大，垂當出門便復死亡，令我憂愁。」沙門言：「櫛梳頭拭面，我當語汝

現代漢語譯本 如果這樣反覆七次，有的需要兩年或三年，有的需要四五年，有的需要六七年，之後轉世會比之前更加端正美好，最後一次轉世，十四歲時已經許配人家，即將出嫁的當晚就突然去世了。大婦人哭泣憂愁，悲痛得無法言語，不吃不喝，日夜哭泣流淚，守著停放在棺材裡的屍體，不肯蓋棺，每天都去看視屍體，發現她的容貌光澤比生前更加美好。二十多天後，有一位阿羅漢，看到這種情況想要度化她，來到她家乞食。她讓婢女拿一缽飯給阿羅漢，阿羅漢不肯接受，對婢女說：『我想見你的主人。』婢女回去稟報說：『有沙門想要見夫人。』夫人回答說：『我憂愁得快要死了，怎麼能出去見沙門呢？你拿東西給他，讓他離開吧。』婢女拿著東西給沙門，沙門仍然不肯離開。沙門說：『我一定要見主人。』婢女這樣反覆多次，沙門都不離開，婦人愁悶無聊，沙門卻一直待在那裡不走，擾亂她的心意，讓她無法忍受，便說：『叫他進來！』沙門來到婦人面前，看到她臉色憔悴，用手遮著臉，頭髮也沒有梳理，沙門問：『你為什麼這樣？』婦人說：『我前後生了七個女兒，都聰明可愛，卻都夭折了。這個女兒最大，眼看就要出嫁了，卻又死了，讓我非常憂愁。』沙門說：『你梳洗一下，我來告訴你。』

English version If this repeats seven times, sometimes it takes two or three years, sometimes four or five years, sometimes six or seven years. Afterwards, the reincarnation will be more handsome and beautiful than before. In the last reincarnation, at the age of fourteen, she was already betrothed to someone. On the night she was about to get married, she suddenly died. The great wife cried and grieved, unable to speak, not eating or drinking. She cried day and night, shedding tears, guarding the corpse placed in the coffin, refusing to close the coffin. Every day she would look at the corpse and found that her complexion was more radiant and beautiful than when she was alive. More than twenty days later, an Arhat, seeing this situation, wanted to liberate her. He came to her house to beg for food. She asked a maid to give the Arhat a bowl of rice, but the Arhat refused to accept it, saying to the maid, 'I want to see your mistress.' The maid went back to report, 'There is a Shramana who wants to see the lady.' The lady replied, 'I am so worried that I am about to die, how can I go out to see a Shramana? You take something to give him and let him leave.' The maid took something to give to the Shramana, but the Shramana still refused to leave. The Shramana said, 'I must see the mistress.' The maid repeated this several times, but the Shramana did not leave. The woman was worried and bored, but the Shramana just stayed there and did not leave, disturbing her mind and making her unable to bear it. So she said, 'Call him in!' The Shramana came before the woman, seeing her pale face, covering her face with her hands, and her hair uncombed. The Shramana asked, 'Why are you like this?' The woman said, 'I have given birth to seven daughters, all of them were clever and lovely, but they all died young. This daughter was the oldest, and she was about to get married, but she died again, which makes me very sad.' The Shramana said, 'Comb your hair and wash your face, and I will tell you.'

。」婦故哭不肯止，沙門謂言：「汝家小婦今為所在？本坐何等死？」婦聞此言意念：「此沙門何因知之？」意中小差。沙門語言：「梳門頭逮，我當爲汝說之！」婦即斂頭訖，沙門言：「小婦兒為何等死？」婦聞此語默然不答，心中慚愧不敢復言。沙門言：「汝殺人子，令其母愁憂懊惱死，故來為汝作子前後七反，是汝怨家，欲以憂毒殺汝。汝試往視棺中死女，知復好不？」婦往視之，便爾壞爛臭不可近。問：「何故念之？」婦即慚愧便藏埋之，從沙門求哀欲得受戒。沙門言：「明日來詣寺中。」女死便作毒蛇，知婦當行受戒，于道中待之慾嚙殺之。婦行蛇遂遮前不得前去，日遂欲冥，婦大怖懅心念言：「我欲至沙門許受戒，此蛇何以當我前，使我不得行？」沙門知之，便往至婦所

現代漢語譯本：那婦人仍然哭個不停，沙門對她說：『你家的小媳婦現在在哪裡？原本是因為什麼死的？』婦人聽到這話心裡想：『這個沙門怎麼知道的？』心中稍稍有些疑惑。沙門說：『把頭梳理好，我當爲你說明！』婦人立即整理好頭髮，沙門問：『小媳婦是因為什麼死的？』婦人聽了這話沉默不語，心中慚愧不敢再說話。沙門說：『你殺了人家的孩子，讓她的母親憂愁懊惱而死，所以她來做你的孩子前後七次，是你的仇家，想要用憂愁毒害你。你試著去看看棺材裡死去的女兒，看看她是否還完好？』婦人前去檢視，屍體已經腐爛發臭，無法靠近。問：『為什麼還想著她？』婦人立即慚愧地把屍體埋了，向沙門哀求想要受戒。沙門說：『明天到寺廟裡來。』女兒死後變成毒蛇，知道婦人要去受戒，就在路上等著想要咬死她。婦人走著，蛇就擋在前面不讓她過去，天色漸漸昏暗，婦人非常害怕，心裡想：『我想要到沙門那裡受戒，這條蛇為什麼擋在我前面，使我不能走？』沙門知道這件事，就前往婦人所在的地方。 現代漢語譯本：那婦人仍然哭個不停，沙門對她說：『你家的小媳婦現在在哪裡？原本是因為什麼死的？』婦人聽到這話心裡想：『這個沙門怎麼知道的？』心中稍稍有些疑惑。沙門說：『把頭梳理好，我當爲你說明！』婦人立即整理好頭髮，沙門問：『小媳婦是因為什麼死的？』婦人聽了這話沉默不語，心中慚愧不敢再說話。沙門說：『你殺了人家的孩子，讓她的母親憂愁懊惱而死，所以她來做你的孩子前後七次，是你的仇家，想要用憂愁毒害你。你試著去看看棺材裡死去的女兒，看看她是否還完好？』婦人前去檢視，屍體已經腐爛發臭，無法靠近。問：『為什麼還想著她？』婦人立即慚愧地把屍體埋了，向沙門哀求想要受戒。沙門說：『明天到寺廟裡來。』女兒死後變成毒蛇，知道婦人要去受戒，就在路上等著想要咬死她。婦人走著，蛇就擋在前面不讓她過去，天色漸漸昏暗，婦人非常害怕，心裡想：『我想要到沙門那裡受戒，這條蛇為什麼擋在我前面，使我不能走？』沙門知道這件事，就前往婦人所在的地方。

English version: The woman continued to cry without stopping. The monk said to her, 'Where is your young daughter-in-law now? What was the cause of her death?' Upon hearing this, the woman thought, 'How does this monk know about it?' She was slightly doubtful. The monk said, 'Comb your hair, and I will explain it to you!' The woman immediately tidied her hair. The monk asked, 'What did your young daughter-in-law die from?' The woman remained silent upon hearing this, feeling ashamed and not daring to speak again. The monk said, 'You killed someone else's child, causing her mother to die from sorrow and distress. Therefore, she has come to be your child seven times, being your enemy, wanting to kill you with sorrow and poison. Try going to look at your dead daughter in the coffin, and see if she is still intact?' The woman went to look, and the corpse was already rotten and stinking, impossible to approach. She asked, 'Why are you still thinking about her?' The woman immediately buried the corpse in shame and begged the monk to receive the precepts. The monk said, 'Come to the temple tomorrow.' After the daughter died, she transformed into a venomous snake, knowing that the woman was going to receive the precepts, and waited on the road to bite and kill her. As the woman walked, the snake blocked her path, preventing her from going forward. The sky was getting dark, and the woman was very frightened, thinking, 'I want to go to the monk to receive the precepts, why is this snake blocking my way, preventing me from going?' The monk knew about this and went to where the woman was. English version: The woman continued to cry without stopping. The monk said to her, 'Where is your young daughter-in-law now? What was the cause of her death?' Upon hearing this, the woman thought, 'How does this monk know about it?' She was slightly doubtful. The monk said, 'Comb your hair, and I will explain it to you!' The woman immediately tidied her hair. The monk asked, 'What did your young daughter-in-law die from?' The woman remained silent upon hearing this, feeling ashamed and not daring to speak again. The monk said, 'You killed someone else's child, causing her mother to die from sorrow and distress. Therefore, she has come to be your child seven times, being your enemy, wanting to kill you with sorrow and poison. Try going to look at your dead daughter in the coffin, and see if she is still intact?' The woman went to look, and the corpse was already rotten and stinking, impossible to approach. She asked, 'Why are you still thinking about her?' The woman immediately buried the corpse in shame and begged the monk to receive the precepts. The monk said, 'Come to the temple tomorrow.' After the daughter died, she transformed into a venomous snake, knowing that the woman was going to receive the precepts, and waited on the road to bite and kill her. As the woman walked, the snake blocked her path, preventing her from going forward. The sky was getting dark, and the woman was very frightened, thinking, 'I want to go to the monk to receive the precepts, why is this snake blocking my way, preventing me from going?' The monk knew about this and went to where the woman was.

。婦見沙門大喜便前作禮，沙門謂蛇曰：「汝後世世更作他小婦，共相酷毒不可窮盡，令現世間大婦一反殺兒，汝今懊惱已七返，汝前後過惡皆可度。此婦今行受戒，汝斷其道，汝世世當入泥犁中無有竟時。今現蛇身，何如此婦身？」蛇聞沙門語，乃自知宿命，煩怨詰屈，持頭著地不喘息，思沙門語。沙門咒愿言：「今汝二人宿命更相懊惱，罪過從此各畢，於是世世莫復惡意相向。」二俱懺訖，蛇即命終便生人中。於時聽沙門語，即心開意解歡喜得須陀洹道，便隨沙門去受戒作優婆夷。是故罪業怨對如此，不可不慎之。

（三八）

昔舍衛國一旦雨血，縱廣四十里。王與群臣甚大驚怪，即召諸道術及知占候，使推之知為吉兇。占者對曰：「舊記有云：『雨血之災，應生人蟒毒害之物。』宜推國內彰別災禍。」王曰：「何以別之？」知占師曰：「是為人毒難可別知，試敕國中新生小兒皆送來，以一空罌使兒唾中

現代漢語譯本 那婦人見到沙門非常高興，便上前行禮。沙門對蛇說：『你後世將世世代代轉生為其他小婦人，互相殘害，永無止境。現在讓世間的大婦人反過來殺死孩子，你現在已經懊惱了七次，你前前後後的罪過都可以被消除。這個婦人現在要受戒，你斷絕她的修行之路，你世世代代都將墮入地獄，沒有盡頭。你現在現出蛇身，又怎能比得上這個婦人的身體呢？』蛇聽到沙門的話，才明白了自己的宿命，煩惱怨恨，蜷縮著身體，把頭貼在地上，不再喘息，思考著沙門的話。沙門唸咒祝願說：『現在你們二人宿命的互相惱恨，罪過從此各自了結，於是世世代代不要再互相惡意相向。』兩人都懺悔完畢，蛇立刻死去，轉生為人。當時聽了沙門的話，立刻心開意解，歡喜地證得了須陀洹道，便跟隨沙門去受戒，成為優婆夷。所以罪業和怨恨的報應就是這樣，不可不謹慎啊。

從前，舍衛國有一天突然下起了血雨，範圍有四十里寬廣。國王和群臣都非常驚恐怪異，立刻召集了各種道術之士和懂得占卜的人，讓他們推算這預示著吉兇。占卜的人回答說：『舊的記載中有說：『下血雨的災禍，應驗會產生人蟒之類的毒害之物。』應該在全國範圍內尋找特別的災禍。』國王說：『如何辨別呢？』占卜師說：『這是人為的毒害，難以辨別，可以試著命令國內所有新生的小孩都送來，用一個空罐子讓小孩往裡面吐唾沫。』

English version The woman, seeing the Shramana, was overjoyed and went forward to pay her respects. The Shramana said to the snake, 'In your future lives, you will be reborn as other minor wives, endlessly tormenting each other. Now, let the principal wife in this world kill her child in return. You have already been distressed seven times. Your past misdeeds can all be resolved. This woman is now going to take precepts. If you obstruct her path, you will fall into hell for endless ages. Now you appear as a snake, how can you compare to this woman's body?' Upon hearing the Shramana's words, the snake realized its past life, became vexed and resentful, curled up, and pressed its head to the ground, ceasing to breathe, pondering the Shramana's words. The Shramana chanted a blessing, saying, 'Now, the mutual resentment of your past lives is resolved, and your sins are each concluded. Therefore, in future lives, do not harbor ill will towards each other.' After both had repented, the snake immediately died and was reborn as a human. At that time, upon hearing the Shramana's words, they immediately had an open mind and joyful understanding, attaining the path of Srotapanna, and followed the Shramana to take precepts, becoming a Upasika. Therefore, the retribution of sin and resentment is like this, one must be cautious.

Once, in the kingdom of Shravasti, it rained blood one day, covering an area of forty li in width and length. The king and his ministers were greatly alarmed and astonished. They immediately summoned various Taoist practitioners and those skilled in divination to determine whether it was auspicious or ominous. The diviners replied, 'Old records say: 'The calamity of raining blood indicates the birth of poisonous creatures like human pythons.' It is advisable to search the country for specific disasters.' The king asked, 'How can we identify them?' The diviner said, 'This is a human-caused poison, difficult to discern. Try ordering all newborn children in the country to be brought here, and use an empty jar to have the children spit into it.'

。」中有一兒唾罌即成火焰，知此兒是人蟒。議曰：「此不可著人間，即徙置空隱無人之處。國中有應死者可送與之。」蟒吐毒殺之，如是前後被毒所殺七萬二千人。有師子來出震吼之聲，四十里內人物懾伏，所流暴害莫能制御。於是王即募國中能卻師子者與千金、封一縣。無有應者。眾臣白王：「唯當有人𧕩能卻之。」即敕吏往呼人蟒。遙見師子徑往住前，毒氣吹師子即死，𧕩爛消索國致清寧。后時人蟒年老得病命將欲終，佛愍其罪重一墮惡道無有出期，便告舍利弗：「汝往勸之使脫重殃。」舍利弗便往其家，神足來入忽然住前。人蟒隆怒唸曰：「吾尚未沒為人所易。」無所關白，逕來住人前，便放毒氣謂能為害。舍利弗以慈慧攘之，光顏益好一毛不動。三放毒氣而無能害，即知其尊，意解善念生，便以慈心上下七反觀舍利弗。舍利弗便還精舍，吸氣人蟒命終當趣。其日即天地大動，極善能動天地，極惡亦能動

現代漢語譯本 『中』有一個小孩朝瓦罐吐唾沫，立刻變成火焰，知道這孩子是人蟒。大家商議說：『這不能讓他留在人間，應該把他遷到空曠隱蔽、沒有人的地方。國家裡有該死的人，可以送給他。』人蟒吐毒殺人，像這樣前後被毒殺的有七萬二千人。後來有獅子出現，發出震耳欲聾的吼聲，四十里內的人和動物都感到恐懼，它所造成的暴行和災害無法控制。於是國王就招募國內能制服獅子的人，賞賜千金，封一個縣。沒有人應募。眾臣告訴國王：『只有人蟒才能制服它。』於是就命令官吏去叫人蟒。人蟒遠遠看見獅子直接走到它面前，噴出毒氣，獅子立刻就死了，人蟒的毒氣腐爛消解，國家恢復了清寧。後來人蟒年老生病，生命將要結束，佛陀憐憫他罪孽深重，一旦墮入惡道就永無出期，就告訴舍利弗：『你前去勸說他，讓他擺脫重罪。』舍利弗就去了他家，用神足通來到他面前。人蟒非常憤怒，心想：『我還沒死，就被人輕視了。』沒有問候，直接來到舍利弗面前，就放出毒氣，以為能傷害他。舍利弗用慈悲和智慧抵擋，光彩容貌更加美好，一根毫毛都沒有動。三次放出毒氣都不能傷害他，人蟒就知道他很尊貴，心意解開，善念產生，就用慈悲心上下七次觀察舍利弗。舍利弗就回到精舍，吸氣，人蟒就命終，應當前往善道。當天就天地大動，極善能使天地動搖，極惡也能使天地動搖。

English version In 『it』 there was a child who spat into a pot, and it immediately turned into flames, knowing this child was a human python. They discussed, saying, 『This cannot be left in the human world; it should be moved to a vacant, hidden, and uninhabited place. Those in the country who are destined to die can be sent to it.』 The python spewed poison and killed people; in this way, seventy-two thousand people were poisoned to death. Later, a lion appeared, emitting a deafening roar, and people and animals within forty miles were terrified. The violence and harm it caused were uncontrollable. So the king recruited those in the country who could subdue the lion, offering a thousand gold pieces and the fief of a county. No one responded. The ministers told the king, 『Only the human python can subdue it.』 So he ordered officials to summon the human python. From afar, the python saw the lion and went directly in front of it, spewing poison, and the lion died immediately. The python』s poison rotted and dissolved, and the country regained peace. Later, the human python grew old and sick, and its life was about to end. The Buddha, pitying its heavy sins, that once fallen into evil paths, there would be no escape, told Shariputra, 『Go and persuade it to escape its heavy sins.』 Shariputra went to its home, using his divine powers to arrive suddenly before it. The python was furious, thinking, 『I am not yet dead, and I am already being looked down upon.』 Without greeting him, it went directly in front of Shariputra and released poison, thinking it could harm him. Shariputra used compassion and wisdom to resist it, and his radiant face became even more beautiful, not a single hair moved. Three times it released poison, but it could not harm him. The python knew he was venerable, its mind opened, and good thoughts arose. It used compassion to observe Shariputra seven times up and down. Shariputra returned to the monastery, and as he inhaled, the python died, destined for a good path. That day, the heavens and earth shook greatly. Extreme good can shake the heavens and earth, and extreme evil can also shake the heavens and earth.

。時摩竭王即詣佛所，稽首于地問世尊曰：「人蟒命終當趣何道？」佛言：「今生第一天上。」王聞佛語怪而更問佛言：「大罪之人何得生天？」佛言：「以見舍利弗慈心七反上下視之，因是功德生第一天，福盡當生第二天上，至七反以後當得辟支佛而般涅槃。」王白佛言：「七萬二千人罪不復償耶？」佛言：「末後作辟支佛時，身當如紫磨金，時當在道邊樹下坐，入定意時有大軍眾七萬餘人，過見辟支佛謂是金人，即取斫破各分之，定墮手中，視之是肉，皆還聚置而去，辟支佛因是般涅槃。今世之罪，乃爾時薄償便畢。」佛告王：「遇善知識者，山積之罪可得消滅，亦可得道。」佛說是時，王及大眾，皆大歡喜佛禮而去。

（三九）

昔有沙門，坐在樹下誦經，鳥來在樹上聽經，專心聽經不左顧右視，為獵師所射殺。鳥臨死時其心不亂，魂神即生天上，自念生所從來根源，便識一世宿命

現代漢語譯本：當時，摩竭國王來到佛陀所在的地方，跪拜在地，向世尊問道：『人蟒死後會去往哪一道？』佛陀說：『今生會升到第一層天。』國王聽了佛陀的話，感到奇怪，又問佛陀說：『犯下大罪的人怎麼能昇天呢？』佛陀說：『因為他曾以慈悲之心七次上下觀看舍利弗，憑藉這個功德升到第一層天，福報享盡後會升到第二層天，直到第七次之後，會成為辟支佛而入涅槃。』國王對佛陀說：『七萬二千人的罪過難道就不用償還了嗎？』佛陀說：『最後成為辟支佛時，身體會像紫磨金一樣，那時會在路邊的樹下坐著，入定時會有七萬多人的大軍經過，看到辟支佛以為是金人，就砍破他並分食，定力消散后，發現是肉，就都放回原處離開了，辟支佛因此入涅槃。今世的罪過，到那時稍微償還就結束了。』佛陀告訴國王：『遇到善知識的人，像山一樣堆積的罪過也可以消除，也可以得道。』佛陀說完這些話，國王和大眾都非常歡喜，向佛陀行禮后離開了。 從前有個沙門，坐在樹下誦經，有鳥飛來在樹上聽經，專心聽經，不左顧右看，被獵人射殺。鳥臨死時心不亂，靈魂就升到天上，自己回憶起生前的根源，就認識了前世的宿命。

English version: At that time, King Magadha went to where the Buddha was, prostrated himself on the ground, and asked the World Honored One, 'Where will a human python go after death?' The Buddha said, 'In this life, it will ascend to the first heaven.' Upon hearing the Buddha's words, the king was surprised and further asked the Buddha, 'How can a person who has committed great sins ascend to heaven?' The Buddha said, 'Because he had looked at Shariputra with a compassionate heart seven times up and down, due to this merit, he will ascend to the first heaven. After his blessings are exhausted, he will ascend to the second heaven, and after the seventh time, he will become a Pratyekabuddha and enter Nirvana.' The king said to the Buddha, 'Are the sins of seventy-two thousand people not to be repaid?' The Buddha said, 'When he finally becomes a Pratyekabuddha, his body will be like purple gold. At that time, he will be sitting under a tree by the roadside. When he enters meditation, a large army of more than seventy thousand people will pass by, see the Pratyekabuddha, and think he is a golden man. They will chop him up and divide him. When his concentration dissipates, they will find it is flesh, and they will all put it back and leave. The Pratyekabuddha will therefore enter Nirvana. The sins of this life will be completely repaid with a slight repayment at that time.' The Buddha told the king, 'Those who encounter good teachers can eliminate sins piled up like mountains and also attain enlightenment.' When the Buddha finished speaking, the king and the assembly were all very happy, bowed to the Buddha, and left. Once upon a time, there was a monk sitting under a tree reciting scriptures. A bird came to listen to the scriptures in the tree, listening attentively without looking left or right, and was shot and killed by a hunter. When the bird was dying, its mind was not disturbed, and its soul ascended to heaven. It recalled the origin of its life and recognized its past lives.

。既生天已，來下散華在樹下沙門上。天人語道人曰：「蒙道人誦經恩福故，得免此鳥身，得為天人。」道人聞鳥語便得道跡，須臾忽然不現，天人還本所。師曰：「諸學道者，臨欲壽終心不亂者，所生不墮惡道苦痛之處，便識宿命自所更來，故出經示後生也！」

（四〇）

昔佛在世時，出祇洹七里有一老公健飲酒，弟子阿難往諫喻：「今佛在此宜當往見。」老公言：「我聞佛在此，意欲往見佛，佛善授人五戒不得飲酒，我不得飲酒如小兒不得乳便當死，我不堪是故不往也！」復行飲酒，飲酒醉暮便來歸道中，腳撥掘株上便倒地，如大山崩舉身皆痛，便自說言：「斯痛何快乎？阿難常語我：『當至佛所。』我不肯隨語，今身痛不可言。」便語家中大小言：「吾欲至佛所。」家中聞之皆驚愕：「公初不肯至佛所，今何緣欲往？」語已便往

現代漢語譯本：既然已經出生在世，就降下花朵散落在樹下的沙門身上。天人對道人說：『蒙受道人誦經的恩德，我才得以免除鳥身，成為天人。』道人聽到鳥的說話，便獲得了道跡，一會兒忽然消失不見，天人也回到了原來的地方。師父說：『各位學道的人，臨終時心不亂的，所生之處就不會墮入惡道受苦，便能認識到自己的宿命，知道自己從哪裡來，所以才寫出經書來告誡後人啊！』 現代漢語譯本：從前佛在世的時候，在祇洹精舍七里外，有一個老翁很喜歡喝酒。弟子阿難前去勸誡他：『現在佛在這裡，你應該去見佛。』老翁說：『我聽說佛在這裡，也想去見佛，但是佛善於教人五戒，其中一條是不得飲酒。我如果不能喝酒，就像小孩子沒有奶吃一樣會死，我受不了，所以不去！』他又去喝酒，喝醉了，傍晚回家時，腳踢到樹根上就倒在地上，像大山崩塌一樣，全身都痛。他自言自語道：『這疼痛真是太舒服了！阿難常常對我說：『應該去佛那裡。』我不肯聽他的話，現在身體痛得無法形容。』於是對家裡人說：『我想去佛那裡。』家裡人聽了都很驚訝：『你當初不肯去佛那裡，現在為什麼又想去了？』說完，他就去了。

English version: Having been born into this world, flowers were scattered down upon the monks under the trees. A celestial being said to the Taoist, 'Because of the merit of your chanting, I was able to escape the body of a bird and become a celestial being.' Upon hearing the bird speak, the Taoist attained the path, and in a moment, he suddenly disappeared, and the celestial being returned to his original place. The master said, 'Those who study the Tao, if their minds are not disturbed at the end of their lives, they will not fall into the evil paths of suffering, and they will recognize their past lives and know where they came from. Therefore, the scriptures are written to warn future generations!' English version: Once, when the Buddha was alive, there was an old man seven miles from Jetavana who loved to drink. The disciple Ananda went to advise him, 'Now that the Buddha is here, you should go see him.' The old man said, 'I have heard that the Buddha is here, and I also want to see him, but the Buddha is good at teaching the five precepts, one of which is not to drink alcohol. If I cannot drink alcohol, it is like a child without milk, I will die. I cannot bear it, so I will not go!' He went to drink again, and when he was drunk, he returned home in the evening. He tripped on a tree root and fell to the ground, like a mountain collapsing, and his whole body was in pain. He said to himself, 'This pain is so comfortable! Ananda often told me, 'You should go to the Buddha.' I refused to listen to him, and now my body is in indescribable pain.' Then he said to his family, 'I want to go to the Buddha.' His family was surprised, 'You didn't want to go to the Buddha before, why do you want to go now?' After speaking, he went.

。在祇洹門外住，時阿難見老公來，歡喜白佛言：「去祇洹七里老公已來在門外。」佛言：「老公不能獨來，五百白象勉來耳！」阿難白佛：「無五百象，獨來耳！」佛語阿難：「五百白象在公身中。」於是阿難呼公：「前為佛作禮。」白佛言：「我久聞佛在此，愚癡所致不早奉覲，愿佛赦除我罪也！」佛問老公：「積五百車薪著地，欲燒之盡，當用幾車火能燒盡耶？」老公白佛：「不用多火，用如豆許火燒，如彈指頃便盡。」佛復問公：「公著衣來幾時？」公言：「我著衣來一歲。」佛復問公：「欲浣此衣去垢，當幾歲能盡？」公言：「得純灰汁一斗，浣須臾便凈。」佛語公：「公之積罪如五百車薪，復如一歲衣之垢。」老公當從佛受持五戒。於是佛說數百言經，豁然意解即得阿惟越致。

（四一）

昔佛涅槃后百年，有王名阿育，大憍奢作殿舍縱廣十里，皆召諸小國畫師，畫師至各隨意畫作種種形像

現代漢語譯本：

當時，阿難住在祇洹精舍門外，看見一位老翁前來，便高興地告訴佛陀：『距離祇洹七里路的老翁已經來到門外了。』佛陀說：『老翁不能獨自前來，是五百頭白象勉強馱他來的！』阿難對佛陀說：『沒有五百頭象，他是獨自來的！』佛陀告訴阿難：『五百頭白象就在老翁的身體里。』於是阿難叫老翁：『上前向佛陀行禮。』老翁對佛陀說：『我早就聽說佛陀在這裡，因為愚癡，沒有早點來拜見，希望佛陀赦免我的罪過！』佛陀問老翁：『堆積五百車柴薪在地上，想要燒盡，需要用多少車火才能燒盡呢？』老翁回答佛陀：『不需要很多火，用像豆子那麼大的火來燒，像彈指之間就燒盡了。』佛陀又問老翁：『你穿這件衣服多久了？』老翁說：『我穿這件衣服一年了。』佛陀又問老翁：『想要洗凈這件衣服的污垢，需要多少年才能洗乾淨？』老翁說：『得到一斗純凈的灰汁，洗一會兒就乾淨了。』佛陀告訴老翁：『你的罪業積累就像五百車柴薪，又像穿了一年的衣服的污垢。』老翁應當跟隨佛陀受持五戒。於是佛陀說了幾百字的經文，老翁豁然開悟，立刻證得阿惟越致。

（四一）

過去，佛陀涅槃后一百年，有一位國王名叫阿育，他建造了一座縱橫十里的大宮殿，召集了各個小國的畫師。畫師們來到后，各自隨意地畫了各種各樣的影象。 現代漢語譯本：

當時，阿難住在祇洹精舍門外，看見一位老翁前來，便高興地告訴佛陀：『距離祇洹七里路的老翁已經來到門外了。』佛陀說：『老翁不能獨自前來，是五百頭白象勉強馱他來的！』阿難對佛陀說：『沒有五百頭象，他是獨自來的！』佛陀告訴阿難：『五百頭白象就在老翁的身體里。』於是阿難叫老翁：『上前向佛陀行禮。』老翁對佛陀說：『我早就聽說佛陀在這裡，因為愚癡，沒有早點來拜見，希望佛陀赦免我的罪過！』佛陀問老翁：『堆積五百車柴薪在地上，想要燒盡，需要用多少車火才能燒盡呢？』老翁回答佛陀：『不需要很多火，用像豆子那麼大的火來燒，像彈指之間就燒盡了。』佛陀又問老翁：『你穿這件衣服多久了？』老翁說：『我穿這件衣服一年了。』佛陀又問老翁：『想要洗凈這件衣服的污垢，需要多少年才能洗乾淨？』老翁說：『得到一斗純凈的灰汁，洗一會兒就乾淨了。』佛陀告訴老翁：『你的罪業積累就像五百車柴薪，又像穿了一年的衣服的污垢。』老翁應當跟隨佛陀受持五戒。於是佛陀說了幾百字的經文，老翁豁然開悟，立刻證得阿惟越致。

（四一）

過去，佛陀涅槃后一百年，有一位國王名叫阿育，他建造了一座縱橫十里的大宮殿，召集了各個小國的畫師。畫師們來到后，各自隨意地畫了各種各樣的影象。

English version:

At that time, Ananda was living outside the gate of the Jetavana Monastery. Seeing an old man coming, he joyfully told the Buddha, 'An old man who was seven miles away from Jetavana has arrived at the gate.' The Buddha said, 'The old man could not have come alone; five hundred white elephants must have forced him to come!' Ananda said to the Buddha, 'There are no five hundred elephants; he came alone!' The Buddha told Ananda, 'The five hundred white elephants are within the old man's body.' So Ananda called to the old man, 'Come forward and pay respects to the Buddha.' The old man said to the Buddha, 'I have long heard that the Buddha is here, but due to my ignorance, I did not come to pay my respects earlier. I hope the Buddha will forgive my sins!' The Buddha asked the old man, 'If five hundred cartloads of firewood are piled on the ground and you want to burn them all, how many cartloads of fire would it take to burn them completely?' The old man replied to the Buddha, 'Not much fire is needed; using a fire the size of a bean, it would be burned up in the time it takes to snap your fingers.' The Buddha then asked the old man, 'How long have you been wearing this garment?' The old man said, 'I have been wearing this garment for a year.' The Buddha then asked the old man, 'If you want to wash the dirt off this garment, how many years would it take to clean it?' The old man said, 'If I get a dou of pure lye, it will be clean in a moment.' The Buddha told the old man, 'Your accumulated sins are like five hundred cartloads of firewood, and like the dirt of a garment worn for a year.' The old man should follow the Buddha and receive the five precepts. Then the Buddha spoke a scripture of several hundred words, and the old man suddenly understood and immediately attained Aviveyavartika.

(41)

In the past, one hundred years after the Buddha's Nirvana, there was a king named Ashoka. He built a palace ten miles in length and width, and summoned painters from various small countries. When the painters arrived, they each painted various images as they pleased. English version:

At that time, Ananda was living outside the gate of the Jetavana Monastery. Seeing an old man coming, he joyfully told the Buddha, 'An old man who was seven miles away from Jetavana has arrived at the gate.' The Buddha said, 'The old man could not have come alone; five hundred white elephants must have forced him to come!' Ananda said to the Buddha, 'There are no five hundred elephants; he came alone!' The Buddha told Ananda, 'The five hundred white elephants are within the old man's body.' So Ananda called to the old man, 'Come forward and pay respects to the Buddha.' The old man said to the Buddha, 'I have long heard that the Buddha is here, but due to my ignorance, I did not come to pay my respects earlier. I hope the Buddha will forgive my sins!' The Buddha asked the old man, 'If five hundred cartloads of firewood are piled on the ground and you want to burn them all, how many cartloads of fire would it take to burn them completely?' The old man replied to the Buddha, 'Not much fire is needed; using a fire the size of a bean, it would be burned up in the time it takes to snap your fingers.' The Buddha then asked the old man, 'How long have you been wearing this garment?' The old man said, 'I have been wearing this garment for a year.' The Buddha then asked the old man, 'If you want to wash the dirt off this garment, how many years would it take to clean it?' The old man said, 'If I get a dou of pure lye, it will be clean in a moment.' The Buddha told the old man, 'Your accumulated sins are like five hundred cartloads of firewood, and like the dirt of a garment worn for a year.' The old man should follow the Buddha and receive the five precepts. Then the Buddha spoke a scripture of several hundred words, and the old man suddenly understood and immediately attained Aviveyavartika.

(41)

In the past, one hundred years after the Buddha's Nirvana, there was a king named Ashoka. He built a palace ten miles in length and width, and summoned painters from various small countries. When the painters arrived, they each painted various images as they pleased.

。罽賓北有一小國最遠，送一畫師後到，觀壁上屋表裡盡畫遍，唯有門頰邊五尺未畫。復至仰觀視諸物，不知復作何物，自念：「我始來時過一小城，城邊有池，池有蓮華，見有一女端正姝好，有相可中天下母。」思惟已便畫作城池蓮華及女像訖。王至殿未入，便見此畫，問：「誰畫此耶？」曰：「後來畫師。」即問：「汝見形作也？虛作也？」曰：「見而作，非虛。」王問：「汝為如形像作也？為使好乎？」曰：「不使好，如其形耳！」乃相知此女中天下母，便遣使者索娉為皇后。使者受命逕往其國，見女父母謂言：「王索賢女為皇后。」女父曰：「嫁當奈何？」便謂詣女夫家語：「王使我索此女。」道遠三年乃到，云：「卿已取王者至尊，卿不宜惜也，當時與王。」此夫是優婆塞，自思念人以財色危身，若不與者或能治人，便以婦與使者

現代漢語譯本 罽賓北部有一個很小的國家，地處最偏遠。他們送來一位畫師，後來到了這裡，他觀察到墻壁上、房屋內外都畫滿了畫，唯獨門邊五尺的地方沒有畫。他又抬頭觀看那些事物，不知道該畫什麼。他心想：『我剛來的時候路過一個小城，城邊有一個池塘，池塘里有蓮花，我看到一個女子端莊美麗，有成為天下之母的相貌。』他思考完畢，便畫了城池、蓮花以及那個女子的畫像。國王來到殿前，還沒進去，就看到了這幅畫，問道：『這是誰畫的？』有人回答說：『是後來來的畫師畫的。』國王就問畫師：『你是看到實物才畫的嗎？還是憑空想像的？』畫師回答說：『是看到實物才畫的，不是憑空想像的。』國王問：『你是按照實物的樣子畫的嗎？還是爲了畫得好看？』畫師回答說：『不是爲了畫得好看，只是按照它本來的樣子畫的！』國王這才知道這個女子有成為天下之母的相貌，便派使者去求娶她為皇后。使者接受命令，直接前往那個國家，見到女子的父母，對他們說：『國王要娶賢女為皇后。』女子的父親說：『嫁了該怎麼辦呢？』使者便去女子的丈夫家說：『國王派我來求娶這個女子。』路途遙遠，三年才到，使者說：『你已經娶了將要成為王者至尊的女子，你不應該吝惜她，當時就應該把她獻給國王。』這個丈夫是個優婆塞，他心想，人們因為錢財和美色而招致危險，如果不給，或許會遭到懲罰，於是就把妻子給了使者。

English version To the north of Kipin, there was a small, remote country. They sent a painter who, upon arriving, observed that the walls and the interior and exterior of the houses were covered with paintings, except for a five-foot space by the door. He looked up again at the objects, not knowing what to paint. He thought to himself, 'When I first came, I passed a small town, and by the town was a pond with lotus flowers. I saw a woman there, dignified and beautiful, with the appearance of becoming the mother of the world.' After thinking this, he painted the town, the lotus flowers, and the woman's portrait. The king arrived at the palace, and before entering, he saw the painting and asked, 'Who painted this?' Someone replied, 'It was the painter who came later.' The king then asked the painter, 'Did you paint this based on what you saw, or did you imagine it?' The painter replied, 'I painted it based on what I saw, not from imagination.' The king asked, 'Did you paint it as it actually looked, or did you make it look better?' The painter replied, 'I did not make it look better, I painted it as it was!' The king then realized that this woman had the appearance of becoming the mother of the world, and he sent an envoy to seek her as his queen. The envoy, following the order, went directly to that country, met the woman's parents, and said to them, 'The king wants to marry your virtuous daughter as his queen.' The woman's father said, 'What should we do if she marries?' The envoy then went to the woman's husband's house and said, 'The king sent me to seek this woman.' The journey was long, taking three years to arrive. The envoy said, 'You have married a woman who will become the supreme ruler, you should not be stingy with her, you should have given her to the king then.' This husband was an Upasaka, and he thought to himself that people endanger themselves for wealth and beauty, and if he did not give her, he might be punished. So he gave his wife to the envoy.

。去還到白王，王見大歡喜，即拜為皇后，得好華便悲啼，王問：「何故啼？」后曰：「王赦我罪當說耳！」王曰：「為說。」后曰：「此正似我前夫香，以故啼耳！」王恚曰：「汝為天下之母，故復念貧賤？汝是老嫗當應治之。」旨遣使者往錄其故夫知為香不，若不香者故當治之。使者往問其家人，家人曰：「此賢者失婦已，便報父母，行作沙門得阿羅漢道。」使者詣佛國中語言：「王欲見供養道人。」道人曰：「我亦無所有，復見我為？」使白言：「王欲供養道人。」道人隨使去到白王，王見道人，道人身香甚於蓮華。王曰：「此人以香涂身。」但作熱湯浴之，香又更甚，復以繒其身，其身香轉倍。王乃信之，問：「道人何緣得香乃爾，愿見告示？」道人語王：「吾前世時為婆羅門，行遙見人說經，我叉手歡喜一心稱讚菩薩，兼以少香燒以供養，故令得福遂至道果

現代漢語譯本 （白王）去迎接（她）回到王宮，國王見到（她）非常高興，立即冊封她為皇后。皇后得到美麗的華服卻悲傷啼哭，國王問：『為什麼哭泣？』皇后說：『大王赦免我的罪過，我才敢說！』國王說：『說吧。』皇后說：『這（華服的香氣）正像我前夫的香氣，因此我才哭泣！』國王生氣地說：『你身為天下的母親，竟然還思念貧賤之人？你這個老太婆應當好好管教。』（國王）命令使者去查訪她的前夫是否叫香，如果不是叫香，就應當懲治她。使者去問她的家人，家人說：『這位賢者失去妻子后，就稟告父母，出家做了沙門，已經證得阿羅漢道。』使者到佛國中說：『國王想見道人並供養他。』道人說：『我一無所有，又見我做什麼？』使者稟告說：『國王想供養道人。』道人就跟隨使者去了白王那裡。國王見到道人，道人身上的香氣比蓮花還要濃郁。國王說：『這個人用香塗抹身體。』就讓人用熱水給他洗澡，香氣反而更濃，又用絲綢裹住他的身體，他身上的香氣更加濃郁。國王這才相信了，問：『道人是什麼原因得到如此香氣，希望您能告訴我？』道人告訴國王：『我前世是婆羅門，（有一次）在遠處看見有人講經，我合掌歡喜，一心稱讚菩薩，並用少許香焚燒供養，所以才得到福報，最終證得道果。』

English version The (White King) went to meet (her) and brought her back to the palace. The king was very happy to see (her) and immediately made her queen. The queen, upon receiving beautiful clothes, wept sadly. The king asked, 'Why are you crying?' The queen said, 'Only if Your Majesty forgives my sins will I dare to speak!' The king said, 'Speak.' The queen said, 'This (fragrance of the clothes) is just like the fragrance of my former husband, which is why I am crying!' The king angrily said, 'You, as the mother of the world, still think of a poor and lowly person? You old woman should be disciplined.' (The king) ordered a messenger to investigate whether her former husband was named Xiang. If he was not named Xiang, she should be punished. The messenger went to ask her family, and the family said, 'This virtuous man, after losing his wife, informed his parents, became a monk, and has already attained the state of Arhat.' The messenger went to the Buddhist kingdom and said, 'The king wishes to see and make offerings to the Taoist.' The Taoist said, 'I have nothing, why see me?' The messenger reported, 'The king wishes to make offerings to the Taoist.' The Taoist then followed the messenger to the White King. When the king saw the Taoist, the fragrance on the Taoist's body was even stronger than that of a lotus flower. The king said, 'This person has applied fragrance to his body.' He then had him bathed in hot water, but the fragrance became even stronger. He then wrapped his body in silk, and the fragrance on his body became even more intense. The king then believed it and asked, 'What is the reason, Taoist, that you have such a fragrance? I hope you can tell me?' The Taoist told the king, 'In my previous life, I was a Brahmin. (Once) I saw people preaching from afar, and I joined my palms in joy, wholeheartedly praised the Bodhisattva, and burned a little incense as an offering. Therefore, I received blessings and eventually attained the fruit of the Tao.'

。」

（四二）

昔有父子二人共居，入山斫林，泉水有黃金，子便歸求父索分，言：「我不用余物，物盡與父，惟與我車牛一具、米二斛、荻斫各一枚。」父不聽之。數諫不止，父便與之，言：「汝莫復來歸！」子便入山掘泉水中金，日日終不能得。父便共相將往視之，觀如是金，仰視山頭邊有金若山，影現水中，便上山以大木幢墮金于地。父語兒：「求之法當云何？但掘水，何時當得？子不曉求金者，唯人不持五戒，但逐聽色聲，人身豈復可還得也！」父者，唯如黠之求金者，觀如本末時，持佛五戒加行十善生天，人身世世不失，后得佛道果。

（四三）

昔天帝釋與第七梵天親善

現代漢語譯本 （四十二） 從前有父子二人一起居住，他們進山砍伐樹木，發現泉水中有黃金。兒子就回家請求父親分給他一份，說：『我不要其他東西，所有東西都給父親，只要給我一輛車牛、兩斛米、一把砍柴刀。』父親不答應。兒子多次勸說，父親最終給了他，並說：『你不要再回來了！』兒子就進山挖掘泉水中的金子，每天都不能得到。父親就和他一起去檢視，看到水中的金子，抬頭看山頂邊有像山一樣的金子，影子映在水中。於是就上山用大木頭撞擊，使金子掉到地上。父親告訴兒子：『求金的方法應該怎樣？只挖水，什麼時候才能得到？』兒子不懂得求金的人，就像人不持守五戒，只追求聲色，人身哪裡還能再得到呢！父親就像是聰明地求金的人，觀察事物的本末，持守佛的五戒，修行十善，就能昇天，人身世世不會失去，最終能得到佛道果。 （四十三） 從前天帝釋與第七梵天關係親密。

English version (42) Once upon a time, there lived a father and son. They went into the mountains to cut down trees and found gold in a spring. The son returned home and asked his father to give him a share, saying, 'I don't want anything else; everything can go to you, father. Just give me a cart and ox, two hu of rice, and a wood-chopping axe.' The father refused. After repeated pleas, the father finally gave it to him, saying, 'Don't ever come back!' The son then went into the mountains to dig for gold in the spring, but he could not find any every day. The father went with him to take a look. Seeing the gold in the water, he looked up at the mountain top and saw gold like a mountain, its reflection appearing in the water. So he went up the mountain and used a large log to knock the gold down to the ground. The father said to his son, 'What is the proper way to seek gold? If you only dig in the water, when will you ever find it?' The son did not understand that those who seek gold are like people who do not observe the five precepts, only pursuing sights and sounds. How can they ever regain a human body! The father was like a wise person seeking gold, observing the beginning and end of things. By upholding the Buddha's five precepts and practicing the ten good deeds, one can be reborn in heaven, never losing a human body in any lifetime, and eventually attain Buddhahood. (43) Once, the Heavenly Emperor Sakra was close friends with the Seventh Brahma.

。時梵天下至忉利天上共戲，釋愁不樂，梵天問釋：「何以不樂？」釋曰：「卿見我天上人轉希不？下方人無復作善者，皆入惡道中，無復生上者，天人下生人間轉復不還，我故愁耳！」梵天語釋：「卿便死化作一師子極令威勢，我當化作婆羅門，共下到閻浮提，教授天下使為善，為善死皆生天。」便各隨所化下到一國。師子在城門中言：「我欲得人啖。」國人見之無不惶怖，叩頭求哀終不肯去。化婆羅門語國人言：「此師子惡，與罪人應死者三十人，自當去也！」王便出獄囚應死者三十人與師子，師子得人驅著前去到深山中。未啖之頃化天語諸人：「卿等能持五戒念十善道，身口意相應者，此師子便不啖人。」諸人言：「我等當死，此何足言，能持耳。」便從化人受戒，師子便不啖。師子言：「置令去。雖爾我知汝心，若不持佛五戒者，我故當啖汝

現代漢語譯本 當時，梵天和帝釋天在忉利天一起玩耍，帝釋天卻悶悶不樂。梵天問帝釋天：『你為什麼不高興呢？』帝釋天說：『你沒看到我們天上的天人越來越少了嗎？地獄的人不再行善，都墮入惡道，沒有再升上來的了。天人下生到人間后，也越來越少能再回到天界，所以我才憂愁啊！』梵天對帝釋天說：『你不如化作一頭威猛無比的獅子，我化作一個婆羅門，一起下到閻浮提，教導天下人行善，行善的人死後都能昇天。』於是他們各自化身，下到人間的一個國家。獅子在城門口說：『我想要吃人。』國人看到它，無不驚恐萬分，叩頭求饒，獅子始終不肯離去。化作婆羅門的梵天對國人說：『這獅子很兇惡，你們給它三十個該死的罪人，它自然就會離開。』國王便從監獄裡放出三十個該死的囚犯給獅子，獅子得到人後，驅趕著他們前往深山中。還沒吃他們的時候，化作天人的梵天對眾人說：『你們如果能持守五戒，奉行十善道，做到身口意一致，這獅子就不會吃人。』眾人說：『我們反正都要死了，這算什麼，我們能做到。』於是他們就從化人那裡受了戒，獅子便不再吃人。獅子說：『放他們走吧。雖然如此，我知道你們的心，如果你們不持守佛的五戒，我還是會吃你們的。』

English version At that time, Brahma and Indra were playing together in the Trayastrimsa Heaven, but Indra was unhappy. Brahma asked Indra, 'Why are you unhappy?' Indra said, 'Have you not seen that the number of heavenly beings in our heaven is decreasing? People in the lower realms no longer do good deeds, and they all fall into evil paths. None are ascending anymore. Heavenly beings who descend to the human world rarely return to the heavens, which is why I am worried!' Brahma said to Indra, 'Why don't you transform into a very powerful lion, and I will transform into a Brahmin. Together, we will descend to Jambudvipa and teach the people of the world to do good. Those who do good will ascend to heaven after death.' So they each transformed and descended to a country in the human world. The lion said at the city gate, 'I want to eat people.' The people of the country were terrified upon seeing it, and they kowtowed and begged for mercy, but the lion refused to leave. Brahma, who had transformed into a Brahmin, said to the people of the country, 'This lion is very fierce. If you give it thirty criminals who deserve to die, it will naturally leave.' The king then released thirty prisoners who deserved to die from the prison and gave them to the lion. The lion, having received the people, drove them into the deep mountains. Before eating them, Brahma, who had transformed into a heavenly being, said to the people, 'If you can uphold the five precepts and practice the ten virtuous paths, and if your body, speech, and mind are in harmony, this lion will not eat you.' The people said, 'We are going to die anyway, what is this? We can do it.' So they received the precepts from the transformed being, and the lion no longer ate people. The lion said, 'Let them go. Even so, I know your hearts. If you do not uphold the five precepts of the Buddha, I will still eat you.'

。」爾三十人還國，國人見皆驚，問曰：「卿那得還耶？」答曰：「有一人教我等受佛五戒，師子便不復啖我，故我得來歸耳！」師子覆住城門中，國人大惶怖，皆從三十人受五戒。師子便去復到一國，如是周遍八萬諸國，皆使為善，死者生天，天上更大樂豐盛饒人。菩薩方便度人如是，自到作佛。佛語阿難：「釋天化師子者，我身是也，梵天化作婆羅門者，今迦葉是也。爾時助我化度天下人，使我得佛，我故與並坐，報爾時恩。」

（四四）

昔迦葉佛時，有王名拘旬尼，為佛建立精舍滿事之。王第七女前事梵志后信事佛，梵志惡之字為僧婢。王有十夢怪而問之。梵志思夢欲陷此女，語王言：「得最愛女焚燒祠天乃吉。」王甚不樂。女問王曰：「何以不樂？」王說如是，女曰：「燒吉者我分當之！」問：「幾日當祠？」梵志言：「后七日。」女白王：「雖當死，愿聽詣佛所，使城南人盡送我出。」便敕送之

現代漢語譯本 『你們三十人回到國都，國人都很驚訝，問：』你們怎麼能回來的？『回答說：』有一個人教我們受持佛的五戒，獅子就不再吃我們了，所以我們才能回來！『獅子又住在城門中，國人都非常害怕，都跟著這三十人受持五戒。獅子就離開又到另一個國家，像這樣走遍八萬個國家，都使人們行善，死後都升到天上，天上更加快樂富足。菩薩用這樣的方便法門度化眾人，自己最終成佛。佛告訴阿難：』釋提桓因化作獅子的人，就是我的前身，梵天化作婆羅門的人，就是現在的迦葉。當時幫助我教化天下人，使我得以成佛，所以我才與他並坐，報答他當時的恩情。『

從前迦葉佛在世時，有一位國王名叫拘旬尼，為佛建立了精舍並使其圓滿。國王的第七個女兒之前信奉婆羅門，後來信奉了佛，婆羅門憎恨她，給她起了個名字叫僧婢。國王做了十個奇怪的夢，就去詢問。婆羅門想借夢來陷害這個女兒，就告訴國王說：』必須把最心愛的女兒焚燒祭天才能吉祥。『國王非常不高興。女兒問國王說：』為什麼不高興？『國王說了原因，女兒說：』如果焚燒祭天能吉祥，我願意承擔！『問：』什麼時候祭祀？『婆羅門說：』七天後。『女兒告訴國王：』即使要死，也希望允許我去佛那裡，讓城南的人都來送我出城。『國王就下令送她去。

English version 『When you thirty people returned to the kingdom, the people were all surprised and asked: 『How were you able to return?』 They replied: 『There was a person who taught us to observe the five precepts of Buddhism, and the lion no longer ate us, so we were able to return!』 The lion then stayed at the city gate, and the people were very frightened, and they all followed the thirty people in observing the five precepts. The lion then left and went to another country, and in this way, it traveled throughout eighty thousand countries, causing people to do good deeds. After death, they were all reborn in heaven, where there was even greater joy and abundance. The Bodhisattva used such expedient means to liberate people, and he himself eventually became a Buddha. The Buddha told Ananda: 『The one who Sakra transformed into a lion was my former self, and the one who Brahma transformed into a Brahmin is now Kasyapa. At that time, he helped me to teach all the people in the world, enabling me to become a Buddha, so I sit with him to repay his kindness at that time.』

In the past, during the time of Kasyapa Buddha, there was a king named Kujuni, who built a monastery for the Buddha and completed it. The king's seventh daughter had previously believed in Brahmanism, but later came to believe in Buddhism. The Brahmin hated her and gave her the name 'monk's slave'. The king had ten strange dreams and asked about them. The Brahmin wanted to use the dreams to frame the daughter, so he told the king: 『You must burn your most beloved daughter as a sacrifice to heaven to bring good fortune.』 The king was very unhappy. The daughter asked the king: 『Why are you unhappy?』 The king explained the reason, and the daughter said: 『If burning as a sacrifice will bring good fortune, I am willing to do it!』 She asked: 『When will the sacrifice be?』 The Brahmin said: 『In seven days.』 The daughter told the king: 『Even though I am going to die, I wish to be allowed to go to the Buddha, and let the people south of the city all come to see me off.』 The king then ordered her to be sent.

。女將至佛所，說法盡得見法。日一方送，城四方面人悉見諦。復求在城中人送，亦如是。六日求王及宮中官屬送之。佛為說法悉皆見諦。王乃知梵志欺詐，語梵志：「汝幾誤殺我女，汝不為佛作沙門，當出國去。」梵志不知所至，不得已悉詣佛作沙門，后得阿羅漢果

現代漢語譯本：女子來到佛陀所在之處，聽聞佛法后完全領悟了真諦。每天由一方的人護送，全城四面的人都見證了真理。她又請求城中的人護送，情況也是如此。六天後，她請求國王和宮中的官員護送。佛陀為他們說法，他們也都領悟了真諦。國王這才知道梵志是在欺騙，對梵志說：『你差點害死我的女兒，你如果不為佛陀做沙門，就應當離開我的國家。』梵志不知該去哪裡，不得已只好去佛陀那裡做了沙門，後來證得了阿羅漢果。 現代漢語譯本：女子到了佛陀那裡，聽佛說法后完全明白了佛法。每天由一個方向的人護送，全城四面的人都見到了真理。她又請求城裡的人護送，也像這樣。六天後，她請求國王和宮中的官員護送。佛陀為他們說法，他們都明白了真理。國王這才知道梵志是欺騙，對梵志說：『你差點害死我的女兒，你如果不做佛陀的弟子，就應該離開我的國家。』梵志不知道該去哪裡，只好去佛陀那裡做了弟子，後來成了阿羅漢。

English version: The woman went to where the Buddha was, and after hearing the Dharma, she fully understood the truth. Each day, people from one direction escorted her, and people from all four sides of the city witnessed the truth. She then requested people from within the city to escort her, and it was the same. After six days, she requested the king and the officials of the palace to escort her. The Buddha preached to them, and they all understood the truth. The king then realized that the Brahmin had been deceiving him, and said to the Brahmin, 'You almost killed my daughter. If you do not become a Shramana for the Buddha, you should leave my country.' The Brahmin did not know where to go, and had no choice but to go to the Buddha and become a Shramana, and later attained the fruit of Arhat. English version: The woman arrived at the place where the Buddha was, and after listening to the Buddha's teachings, she fully understood the Dharma. Each day, people from one direction escorted her, and people from all four sides of the city saw the truth. She then asked people in the city to escort her, and it was the same. After six days, she asked the king and the officials in the palace to escort her. The Buddha preached to them, and they all understood the truth. The king then realized that the Brahmin was deceiving him, and said to the Brahmin, 'You almost killed my daughter. If you do not become a disciple of the Buddha, you should leave my country.' The Brahmin did not know where to go, so he had to go to the Buddha and become a disciple, and later became an Arhat.

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眾經撰雜譬喻卷下

現代漢語譯本 《眾經撰雜譬喻》卷下

English version Miscellaneous Parables from Various Sutras, Scroll 2