T04n0211_法句譬喻經

大正藏第 04 冊 No. 0211 法句譬喻經

No. 211

法句譬喻經卷第一

晉世沙門法炬共法立譯

無常品第一

昔者天帝釋五德離身，自知命盡當下生世間，在陶作家受驢胞胎。何謂五德？一者身上光滅，二者頭上華萎，三者不樂本坐，四者腋下汗臭，五者塵土著身。以此五事自知福盡，甚大愁憂。自念三界之中，濟人苦厄唯有佛耳，於是奔馳往到佛所。時佛在耆阇崛山石室中，坐禪入普濟三昧。天帝見佛，稽首作禮伏地，至心三自歸命佛法聖眾，未起之間其命忽出，便至陶家驢母腹中作子。時驢自解走瓦壞間破壞壞器，其主打之，尋時傷胎，其神即還入故身中，五德還備復為天帝。佛三昧覺，贊言：「善哉天帝！能于殞命之際歸命三尊，罪對已畢，不更勤苦。」

爾時世尊以偈頌曰：

「所行非常，　　謂興衰法，　　夫生輒死， 此滅為樂

現代漢語譯本 從前，天帝釋的五種殊勝功德即將消失，他預感到自己壽命將盡，死後會投生到人間，在陶工家轉產生驢胎。這五種功德是什麼呢？一是身上光芒消失，二是頭上的花朵枯萎，三是不喜歡原來的座位，四是腋下散發臭味，五是身上沾染塵土。天帝釋因為這五種現象知道自己的福報將盡，感到非常憂愁。他想到三界之中，只有佛陀才能救濟眾生的苦難，於是急忙趕到佛陀所在的地方。當時佛陀在耆阇崛山的石室中，正在禪定中進入普濟三昧。天帝釋見到佛陀，叩頭作禮，伏在地上，至誠地皈依佛、法、僧三寶。還沒起身，他的生命就突然結束了，隨即投生到陶工家的驢母腹中成了胎兒。當時，驢子自己掙脫韁繩，跑到瓦器堆中，破壞了瓦器。驢的主人鞭打它，隨即傷到了胎兒，天帝釋的神識立刻回到原來的身體中，五種殊勝功德恢復，又重新成為天帝。佛陀從三昧中醒來，讚歎道：『善哉，天帝！能在臨終之際皈依三寶，罪業已經消除，不再受苦。』 當時，世尊用偈頌說道： 『世間萬物無常，　　都遵循興衰的規律，　　凡是生必有死，　　滅盡煩惱才是真正的快樂。』

English version In the past, the five virtues of the celestial emperor Śakra were about to disappear. He foresaw that his life was coming to an end and that he would be reborn in the human world, in the womb of a donkey at a potter's house. What were these five virtues? First, the light on his body vanished; second, the flowers on his head withered; third, he disliked his original seat; fourth, his armpits emitted a foul odor; and fifth, dust clung to his body. Knowing that his blessings were about to end due to these five signs, Śakra felt great sorrow. He thought that among the three realms, only the Buddha could save beings from suffering, so he rushed to where the Buddha was. At that time, the Buddha was in a stone chamber on Mount Gṛdhrakūṭa, in meditation, entering the Samadhi of Universal Salvation. When Śakra saw the Buddha, he bowed his head, prostrated himself on the ground, and sincerely took refuge in the Three Jewels: the Buddha, the Dharma, and the Sangha. Before he could rise, his life suddenly ended, and he was immediately reborn as a fetus in the womb of a potter's donkey. At that time, the donkey broke free and ran into a pile of pottery, destroying the vessels. Its owner whipped it, which immediately injured the fetus. Śakra's spirit then returned to his original body, his five virtues were restored, and he became the celestial emperor again. The Buddha awoke from his Samadhi and praised, 'Excellent, Śakra! To be able to take refuge in the Three Jewels at the moment of death, your karmic debts have been cleared, and you will no longer suffer.' At that time, the World Honored One spoke in verse: 'All things are impermanent, following the law of rise and fall. All that is born must die. The cessation of suffering is true happiness.'

。　　譬如陶家，　　埏埴作器， 一切要壞，　　人命亦然。」

帝釋聞偈，知無常之要，達罪福之變，解興衰之本，遵寂滅之行，歡喜奉受得須陀洹道。

昔佛在舍衛國精舍中，為諸天人龍鬼說法。時國王波斯匿大夫人，年過九十卒得重病，醫藥望差遂便喪亡。王及國臣如法葬送，遷神墳墓。葬送畢訖，還過佛所，脫服跣襪前禮佛足。佛命令坐而問之曰：「王所從來衣粗形異，何所施為也？」王稽首曰：「國大夫人年過九十間得重病，奄便喪亡，遣送靈柩遷葬墳墓，今始來還過覲聖尊。」佛告王曰：「自古至今大畏有四：生則老枯病無光澤，死則神去親屬別離，是謂為四。不與人期，萬物無常難得久居，一日過去；人命亦然，如五河流晝夜無息，人命駛疾亦復如是。」

於是世尊即說偈言：

「如河駛流，　　往而不返，　　人命如是， 逝者不還

現代漢語譯本 例如陶匠，用泥土製作器皿，一切都會損壞，人的生命也是如此。 帝釋天聽到偈語，明白了無常的重要性，通曉了罪與福的變化，理解了興盛與衰敗的根本，遵循寂滅的修行，歡喜地接受並證得了須陀洹果位。 過去佛在舍衛國精舍中，為諸天人龍鬼說法。當時國王波斯匿的大夫人，年過九十突然得了重病，用藥也無法好轉，最終去世了。國王和大臣們按照禮法安葬了她，將她的神識遷入墳墓。安葬完畢后，他們返回時路過佛陀所在的地方，脫下喪服，赤腳上前禮拜佛足。佛陀讓他們坐下，並問道：『大王你從哪裡來，衣著粗糙，形貌也與平時不同，發生了什麼事？』國王叩首回答說：『我國的大夫人年過九十，突然得了重病，很快就去世了，我送她的靈柩安葬在墳墓，現在才回來拜見聖尊。』佛陀告訴國王說：『自古至今，有四大畏懼：生則衰老枯槁，疾病纏身，失去光澤；死則神識離去，與親人永別，這就是所謂的四大畏懼。它們不與人約定時間，萬物無常，難以長久存在，一天天過去；人的生命也是如此，如同五條河流晝夜不停地流淌，人的生命流逝也像這樣迅速。』 於是世尊就說了偈語： 『如同河流急速奔流，一去不復返，人的生命也是如此，逝去的不會再回來。』

English version For example, a potter, using clay to make vessels, everything will break, and human life is the same. Indra, upon hearing the verse, understood the importance of impermanence, comprehended the changes of sin and merit, grasped the root of rise and fall, followed the practice of extinction, joyfully accepted and attained the Srotapanna stage. In the past, the Buddha was in the Jetavana Vihara in Sravasti, teaching the Dharma to gods, humans, dragons, and ghosts. At that time, King Pasenadi's great queen, who was over ninety years old, suddenly fell seriously ill. Despite medication, she did not recover and eventually passed away. The king and his ministers buried her according to the rites, moving her spirit to the tomb. After the burial, they returned and passed by the Buddha's place, taking off their mourning clothes and going barefoot to bow at the Buddha's feet. The Buddha asked them to sit down and inquired, 'Where have you come from, O King? Your clothes are coarse, and your appearance is different from usual. What has happened?' The king bowed his head and replied, 'My great queen, who was over ninety years old, suddenly fell seriously ill and quickly passed away. I sent her coffin to be buried in the tomb, and now I have come to pay respects to the Holy One.' The Buddha told the king, 'From ancient times to the present, there are four great fears: birth leads to aging, withering, illness, and loss of luster; death leads to the departure of the spirit and separation from loved ones. These are the so-called four great fears. They do not make appointments with people; all things are impermanent and difficult to maintain for long. Each day passes; human life is the same, like five rivers flowing ceaselessly day and night. The passing of human life is also as swift as this.' Then the World Honored One spoke this verse: 'Like a river flowing swiftly, once gone, it does not return, human life is like this, what has passed will not come back.'

。」

佛告大王：「世皆有是，無長存者，皆當歸死，無有脫者。往昔國王、諸佛真人、五通仙士，亦皆過去，無能住者，空為悲感以殞軀形。夫為孝子哀愍亡者，為福為德以歸流之，福祐往追如餉遠人。」

佛說是時，王及群臣莫不歡喜，忘憂除患，諸來一切皆得道跡。

昔佛在羅閱祇竹園中，與諸弟子入城受請，說法畢訖，晡時出城。道逢一人驅大群牛放還入城，肥飽跳騰轉相牴觸。於是世尊即說偈言：

「譬人操杖，　　行牧食牛，　　老死猶然， 亦養命去。　　千百非一，　　族姓男女， 貯聚財產，　　無不衰喪。　　生者日夜， 命自攻削，　　壽之消盡，　　如𢄋䨍水。」

佛到竹林洗足卻坐，阿難即前稽首問言：「世尊！曏者道中說此三偈，不審其義？愿蒙開化。」佛告阿難：「汝見有人驅放群牛不？」「唯然見之

現代漢語譯本 佛陀告訴國王：『世間萬物皆是如此，沒有什麼是長存不滅的，最終都會走向死亡，沒有誰能夠逃脫。過去的國王、諸佛、得道真人、五神通的仙人，也都已經逝去，沒有誰能夠停留，只是徒勞地悲傷感嘆而耗盡生命。作為孝順的子女，哀悼逝者，應當為他們積福積德，將功德迴向給他們，福報會追隨他們，就像給遠方的人送去食物一樣。』 佛陀說完這些話時，國王和群臣都非常歡喜，忘記了憂愁，消除了煩惱，所有前來聽法的人都獲得了修道的初步成就。 過去，佛陀在羅閱祇城的竹園中，和弟子們一起進城接受邀請，說法完畢后，傍晚出城。在路上遇到一個人趕著一大群牛回城，那些牛肥壯飽滿，跳躍奔騰，互相碰撞。於是世尊就說了偈語： 『就像人拿著棍子，趕著牛去吃草，老死也是這樣，也在養育生命而逝去。千百種人，不止一個，各種姓氏的男女，積聚財產，沒有不衰敗喪失的。活著的人日日夜夜，生命在自我損耗，壽命的消逝，就像水桶裡的水一樣。』 佛陀到達竹林洗完腳後坐下，阿難立刻上前叩頭問道：『世尊！剛才在路上說的這三句偈語，不明白其中的含義，希望您能開示。』佛陀告訴阿難：『你看到有人趕著牛群嗎？』『是的，我看到了。』

English version The Buddha told the king, 'This is the way of the world; nothing lasts forever. All must eventually die, and none can escape. Past kings, Buddhas, enlightened beings, and five-power ascetics have all passed away. None could remain; it is futile to grieve and lament, wasting one's life. As filial children, mourning the deceased, one should accumulate merit and virtue, dedicating it to them. Blessings will follow them, like sending food to someone far away.' When the Buddha finished speaking, the king and his ministers were overjoyed, forgetting their worries and eliminating their troubles. All who had come to listen attained the initial stages of the path. Once, the Buddha was in the Bamboo Grove of Rajagriha. He and his disciples entered the city to accept an invitation. After finishing his teaching, he left the city in the evening. On the road, he encountered a man driving a large herd of cattle back into the city. The cattle were fat and full, jumping and running, bumping into each other. Thereupon, the World Honored One spoke a verse: 'Like a person holding a stick, driving cattle to graze, old age and death are the same, also nourishing life and passing away. Thousands of people, not just one, men and women of all surnames, accumulate wealth, but none can avoid decay and loss. The living, day and night, life is self-consuming, the end of life is like water in a bucket.' The Buddha arrived at the Bamboo Grove, washed his feet, and sat down. Ananda immediately stepped forward, bowed, and asked, 'World Honored One! I do not understand the meaning of the three verses you spoke on the road earlier. I hope you can enlighten me.' The Buddha told Ananda, 'Did you see someone driving a herd of cattle?' 'Yes, I saw them.'

。」佛告阿難：「此屠家群牛，本有千頭，屠兒日日遣人出城，求好水草養令肥長，擇取肥者日牽殺之。殺之死者過半，而餘者不覺，方相抵𧢻跳騰鳴吼，傷其無智故說偈耳。」佛語阿難：「何但此牛？世人亦爾。計于吾我不知非常，饕餮五欲養育其身，快心極意更相殘賊，無常宿對卒至無期，曚曚不覺，何異於此也？」

時坐中有貪養比丘二百人，聞法自勵，逮六神通，得阿羅漢。眾坐悲喜，為佛作禮。

昔佛在舍衛國祇樹給孤獨園，為諸弟子說法。時有梵志女，年十四五，端正聰辯，父甚憐愛，卒得重病即便喪亡，田有熟麥為野火所燒，梵志得此憂惱愁憒失意恍惚，譬如狂人不能自解。傳聞人說佛為大聖、天人之師，演說經道忘憂除患。於是梵志往到佛所，作禮長跪白佛言：「素少子息，唯有一女，愛以忘憂，卒得重病舍我喪亡，天性悼愍，情不自勝。唯愿世尊垂神開化，釋我憂結

現代漢語譯本：佛陀告訴阿難：『這個屠夫家的牛群，原本有一千頭，屠夫每天派人出城，尋找好的水草餵養它們，讓它們長得肥壯，然後挑選肥的牽去宰殺。被殺死的牛已經超過一半，而剩下的牛卻不覺悟，還在互相牴觸、跳躍、鳴叫、吼叫，可悲它們沒有智慧，所以才說了這首偈語。』佛陀對阿難說：『豈止是這些牛這樣？世人也是如此。執著于自我，不知道世事無常，貪圖五欲來養育自己的身體，爲了滿足自己的慾望而互相殘害，無常的報應突然到來，沒有期限，卻還懵懵懂懂不覺悟，這和這些牛有什麼區別呢？』 當時在座的有二百個貪圖供養的比丘，聽了佛的教誨，自我勉勵，獲得了六神通，證得了阿羅漢果。在座的眾人悲喜交加，向佛陀行禮。 過去，佛陀在舍衛國的祇樹給孤獨園，為弟子們說法。當時有一個婆羅門女子，年齡十四五歲，容貌端莊，聰明伶俐，她的父親非常疼愛她。她突然得了重病，很快就去世了。田地裡成熟的麥子被野火燒燬。婆羅門遭受這些憂愁煩惱，心神恍惚，就像一個瘋子一樣不能自拔。他聽說人們說佛陀是聖人，是天人的導師，講經說法可以忘憂除患。於是，婆羅門來到佛陀那裡，行禮長跪，對佛陀說：『我一直很少有子嗣，只有一個女兒，我把她當作忘憂的依靠，她突然得了重病，離開我去世了，天性使我悲痛，感情無法自持。希望世尊能夠慈悲開導我，解除我的憂愁。』

English version: The Buddha told Ananda, 'This butcher's herd of cattle originally had a thousand heads. The butcher sent people out of the city every day to find good water and grass to feed them, making them grow fat. Then, he would select the fattest ones to be slaughtered. More than half of the cattle have been killed, but the remaining ones are unaware, still bumping into each other, jumping, bellowing, and roaring. It's pitiful that they have no wisdom, so this verse was spoken.' The Buddha said to Ananda, 'Is it only these cattle that are like this? The people of the world are also like this. They cling to the idea of self, not knowing that things are impermanent. They greedily indulge in the five desires to nourish their bodies, harming each other to satisfy their own desires. The retribution of impermanence suddenly arrives without a set time, yet they are still ignorant and unaware. How are they different from these cattle?' At that time, there were two hundred monks in the assembly who were greedy for offerings. After hearing the Buddha's teachings, they encouraged themselves, attained the six supernatural powers, and achieved the state of Arhat. The assembly was filled with both sorrow and joy, and they bowed to the Buddha. In the past, the Buddha was at the Jeta Grove in Sravasti, teaching the Dharma to his disciples. At that time, there was a Brahmin's daughter, about fourteen or fifteen years old, who was beautiful, intelligent, and clever. Her father loved her very much. She suddenly fell seriously ill and soon passed away. The ripe wheat in the fields was burned by a wildfire. The Brahmin suffered from these worries and troubles, becoming distraught and disoriented, like a madman unable to control himself. He heard people say that the Buddha was a great sage, a teacher of gods and humans, who could preach the Dharma to dispel worries and troubles. Therefore, the Brahmin went to the Buddha, bowed, knelt, and said to the Buddha, 'I have always had few children, and I only had one daughter, whom I relied on to forget my worries. She suddenly fell seriously ill and left me. My nature makes me grieve, and my emotions are uncontrollable. I hope that the World Honored One can compassionately enlighten me and relieve my sorrow.'

。」佛告梵志：「世有四事，不可得久。何謂為四？一者有常必無常，二者富貴必貧賤，三者合會必別離，四者強健必當死。」

「常者皆盡，　　高者必墮，　　合會有離， 生者有死。」

梵志聞偈心即開解，愿作比丘，鬚髮自墮即成比丘，重惟非常得羅漢道。

昔佛在羅閱祇耆阇崛山中。時城內有淫女人，名曰蓮華，姿容端正國中無雙，大臣子弟莫不尋敬。爾時蓮華善心自生，欲棄世事作比丘尼，即詣山中就到佛所，未至中道有流泉水，蓮華飲水澡手，自見面像容色紅輝頭髮紺青，形貌方正挺特無比，心自悔曰：「人生於世形體如此，云何自棄行作沙門？且當順時快我私情。」念已便還。佛知蓮華應當化度，化作一婦人端正絕世，復勝蓮華數千萬倍，尋路逆來

現代漢語譯本：佛陀告訴梵志：『世間有四件事，不可能長久存在。哪四件呢？第一，有常態的事物必定會變為無常；第二，富貴必定會變為貧賤；第三，相聚必定會分離；第四，強健的身體必定會死亡。』 『恒常的事物終將消逝，高聳的事物必定墜落，相聚的事物終將分離，有生命的事物終將死亡。』 梵志聽了偈語，心中豁然開朗，願意出家做比丘。鬚髮自然脫落，立刻成為比丘，再次思惟無常的道理，證得羅漢果位。 過去，佛陀在羅閱祇的耆阇崛山中。當時城裡有一個人，名叫蓮華，姿容端正，國中無人能比，大臣子弟沒有不敬慕她的。當時蓮華善心自發，想要拋棄世俗之事出家做比丘尼，就前往山中去到佛陀所在之處。還沒到半路，有一處流動的泉水，蓮華喝了水，洗了手，自己照見容貌，臉色紅潤光澤，頭髮烏黑發亮，容貌端正挺拔，無人能比。心中後悔說：『人生在世，形體如此美好，為何要自我拋棄去做沙門？不如順應時勢，滿足我的私慾。』想到這裡就回去了。佛陀知道蓮華應該被教化度脫，就化作一個婦人，端正絕世，比蓮華還要美上千萬倍，在路上迎面而來。

English version: The Buddha told the Brahmin, 'There are four things in the world that cannot last long. What are the four? First, what is constant must become impermanent; second, wealth and honor must become poverty and lowliness; third, meeting must lead to separation; fourth, a strong and healthy body must die.' 'What is constant will all end, what is high will surely fall, meeting will lead to separation, and what is born will die.' Upon hearing the verse, the Brahmin's mind opened up, and he wished to become a monk. His hair and beard fell off naturally, and he immediately became a monk. Reflecting again on impermanence, he attained the state of Arhat. In the past, the Buddha was in Mount Gṛdhrakūṭa in Rājagṛha. At that time, there was a person in the city named Lotus, whose appearance was so beautiful that no one in the country could compare to her. The sons of ministers and officials all admired her. At that time, Lotus's good heart arose, and she wanted to abandon worldly affairs and become a nun. She went to the mountain to where the Buddha was. Before reaching halfway, there was a flowing spring. Lotus drank the water and washed her hands. She saw her face, her complexion was rosy and radiant, her hair was dark and shiny, her appearance was upright and outstanding, and no one could compare to her. She regretted in her heart, saying, 'Life in this world, with such a beautiful body, why should I abandon myself to become a Shramana? I should go with the flow and satisfy my desires.' With this thought, she turned back. The Buddha knew that Lotus should be converted and liberated, so he transformed into a woman of unparalleled beauty, even more beautiful than Lotus by tens of millions of times, and came to meet her on the road.

。蓮華見之心甚愛敬，即問化人：「從何所來？夫主兒子父兄中外皆在何許？云何獨行而無將從？」化人答言：「從城中來，欲還歸家，雖不相識寧可共還，到泉水上坐息共語不？」蓮華言：「善。」二人相將還到水上，陳意委曲。化人睡來枕蓮華膝眠，須臾之頃忽然命絕，膀脹臭爛腹潰蟲出，齒落髮墮肢體解散，蓮華見之心大驚怖。「云何好人忽便無常？此人尚爾，我豈久存？故當詣佛精進學道。」即至佛所，五體投地，作禮已訖，具以所見向佛說之。佛告蓮華：「人有四事不可恃怙。何謂為四？一者少壯會當歸老，二者強健會當歸死，三者六親聚歡娛樂會當別離，四者財寶積聚要當分散。」

「老則色衰，　　所病自壞，　　形敗腐朽， 命終其然。　　是身何用？　　恒漏臭處， 為病所困，　　有老死患。　　嗜慾自恣， 非法是增，　　不見聞變，　　壽命無常

現代漢語譯本 蓮華見了她，心中非常喜愛和尊敬，就問化人：『你從哪裡來？丈夫、兒子、父親、兄弟等親人都在哪裡？為什麼獨自一人行走，沒有隨從？』化人回答說：『我從城裡來，想要回家，雖然我們不相識，但可以一起回去嗎？到泉水邊坐下休息，一起聊聊天好嗎？』蓮華說：『好。』兩人就一起走到泉水邊，化人詳細地陳述了自己的想法。化人睡著了，枕著蓮華的膝蓋睡著了，一會兒就突然斷氣了，身體腫脹腐爛，腹部潰爛生出蟲子，牙齒脫落，頭髮掉落，肢體解散。蓮華見了，心中非常驚恐。『為什麼好端端的人突然就無常了？這個人尚且如此，我難道能長久存在嗎？所以應當去佛那裡精進學道。』於是就到了佛那裡，五體投地，行禮完畢，把所見到的事情都告訴了佛。佛告訴蓮華：『人有四件事不可依賴。哪四件事呢？一是年輕力壯終將衰老，二是身體強健終將死亡，三是親人歡聚享樂終將離別，四是財富積聚終將分散。』

『年老了容顏衰退，疾病纏身，身體敗壞腐朽，生命終結就是這樣。這個身體有什麼用呢？它總是漏出污穢，散發臭氣，被疾病困擾，有衰老和死亡的憂患。放縱自己的慾望，增長不合法的行為，看不到聽不到變化，壽命是無常的。』

English version Lianhua, seeing her, felt great love and respect in her heart, and immediately asked the transformed person: 'Where do you come from? Where are your husband, sons, father, brothers, and other relatives? Why are you walking alone without any attendants?' The transformed person replied: 'I come from the city and want to return home. Although we don't know each other, can we go back together? How about sitting down by the spring to rest and chat?' Lianhua said: 'Good.' The two of them went together to the spring, and the transformed person explained her intentions in detail. The transformed person fell asleep, using Lianhua's lap as a pillow. After a short while, she suddenly died. Her body swelled and rotted, her abdomen ulcerated and produced worms, her teeth fell out, her hair fell off, and her limbs disintegrated. Lianhua was greatly terrified upon seeing this. 'Why did such a good person suddenly become impermanent? If this person is like this, how can I exist for long? Therefore, I should go to the Buddha and diligently study the Way.' So she went to the Buddha, prostrated herself on the ground, and after paying her respects, she told the Buddha everything she had seen. The Buddha told Lianhua: 'There are four things that people cannot rely on. What are the four? First, youth and strength will eventually turn to old age; second, health and vigor will eventually turn to death; third, the joy of family gatherings will eventually turn to separation; and fourth, accumulated wealth will eventually be scattered.'

'When old, the complexion fades, sickness attacks, the body decays and rots, and life ends like this. What use is this body? It constantly leaks filth and emits foul odors, is troubled by illness, and suffers from the worries of old age and death. Indulging in desires, increasing unlawful actions, not seeing or hearing changes, life is impermanent.'

。 非有子恃，　　亦非父兄，　　為死所迫， 無親可怙。」

蓮華聞法欣然解釋，觀身如化命不久停，唯有道德泥洹永安，即前白佛愿為比丘尼。佛言：「善哉！」頭髮自墮，即成比丘尼，思惟止觀即得羅漢。諸在坐者聞佛所說，莫不歡喜。

昔佛在王舍城竹園中說法。時有梵志兄弟四人，各得五通，卻後七日皆當命盡，自共議言：「五通之力，反覆天地、手捫日月、移山住流，靡所不能，寧當不能避此死對？」一人言：「吾入大海，上不出現、下不至底，正處其中，無常殺鬼安知我處？」一人言：「吾入須彌山中，還合其表令無際現，無常殺鬼安知吾處？」一人言：「吾當輕舉隱虛空中，無常殺鬼安知吾處？」一人言：「吾當藏入大市之中，無常殺鬼趣得一人，何必求吾也？」四人議訖相將辭王：「吾等壽算余有七日，今欲逃命冀當得脫，還乃覲省唯愿進德。」於是別去，各到所在

現代漢語譯本 並非有兒子可以依靠，也不是有父親兄長可以依賴，是被死亡所逼迫，沒有親人可以依仗。 蓮花聽聞佛法后欣然開悟，看透身體如幻，生命短暫不能久留，只有道德和涅槃才是永恒的安樂，於是上前稟告佛陀，願意成為比丘尼。佛陀說：『很好！』她的頭髮自然脫落，立刻成為比丘尼，通過思惟止觀，即刻證得羅漢果位。所有在座的人聽聞佛陀所說，沒有不歡喜的。 過去佛陀在王舍城竹園中說法。當時有婆羅門兄弟四人，各自修得五神通，但七日之後都將命終。他們互相商議說：『五神通的力量，可以翻天覆地、手摸日月、移山止流，沒有什麼不能做到，難道就不能躲避這死亡的威脅嗎？』一人說：『我進入大海，上不露頭、下不到底，正處在中間，無常的殺鬼怎麼會知道我在哪裡？』一人說：『我進入須彌山中，讓山體閉合，不留縫隙，無常的殺鬼怎麼會知道我在哪裡？』一人說：『我應當輕身飛入虛空之中，無常的殺鬼怎麼會知道我在哪裡？』一人說：『我應當藏入大市之中，無常的殺鬼抓到一個人，何必非要找我呢？』四人商議完畢，一起向國王辭行：『我們壽命只剩下七天，現在想要逃命，希望能夠逃脫，回來再來拜見您，希望您精進德行。』於是他們分別離去，各自去了他們認為安全的地方。

English version It's not that I have a son to rely on, nor a father or elder brother; I am forced by death, with no relatives to depend on. Upon hearing the Dharma, Lotus was delighted and enlightened, seeing the body as illusory and life as fleeting. Only morality and Nirvana are eternal peace. She then stepped forward and told the Buddha that she wished to become a Bhikkhuni. The Buddha said, 'Excellent!' Her hair naturally fell off, and she immediately became a Bhikkhuni. Through contemplation and meditation, she instantly attained Arhatship. All those present, upon hearing the Buddha's words, were filled with joy. In the past, the Buddha was teaching in the Bamboo Grove of Rajagriha. At that time, there were four Brahmin brothers, each possessing the five supernatural powers. However, they were all destined to die in seven days. They discussed among themselves, saying, 'With the power of the five supernatural abilities, we can overturn the heavens and earth, touch the sun and moon, move mountains and stop rivers. There is nothing we cannot do. How can we not avoid this threat of death?' One said, 'I will enter the great ocean, neither appearing above nor reaching the bottom, but staying in the middle. How will the impermanent death demon know where I am?' Another said, 'I will enter Mount Sumeru, closing its surface so that there is no gap. How will the impermanent death demon know where I am?' Another said, 'I shall lightly ascend and hide in the empty sky. How will the impermanent death demon know where I am?' Another said, 'I shall hide in the great market. The impermanent death demon will catch someone, why must it seek me?' After the four had discussed, they bid farewell to the king, saying, 'Our lifespan is only seven days remaining. Now we wish to flee for our lives, hoping to escape. We will return to see you again, and we hope you will advance in virtue.' Then they departed separately, each going to the place they thought was safe.

。七日期滿，各以命終，猶果熟落。市監白王：「有一梵志卒死市中。」王乃悟曰：「四人避對，一人已死，其餘三人豈得獨免？」王即嚴駕往至佛所，作禮卻坐，王白佛言：「近有梵志兄弟四人，各獲五通，自知命盡皆共避之，不審今者皆能得脫不？」佛告大王：「人有四事，不可得離。何謂為四？一者在中陰中，不得不受生。二者已生，不得不受老。三者已老，不得不受病。四者已病，不得不受死。」

「非空非海中，　　非入山石間， 無有地方所，　　脫之不受死。 是務是吾作，　　當作令致是， 人為此躁擾，　　履踐老死憂。 知此能自靜，　　如是見生盡， 比丘厭魔兵，　　從生死得度。」

王聞佛言嘆曰：「善哉！誠如尊教，四人避對一人已死，祿命有分余復然矣。」群臣從官莫不信受。

法句譬喻經教學品第二

昔佛在舍衛國祇樹精舍

現代漢語譯本 七日期滿，他們各自都到了生命的盡頭，就像成熟的果實自然掉落一樣。市場管理員稟告國王說：『有一個婆羅門在市場中突然去世了。』國王這才醒悟說：『四個人一起躲避死亡，現在一個人已經死了，其餘三個人難道能夠獨自倖免嗎？』國王立即整備車駕前往佛陀所在的地方，行禮後退坐在一旁，國王對佛陀說：『最近有婆羅門兄弟四人，各自都獲得了五神通，他們自知壽命將盡，就一起躲避死亡，不知道他們現在是否都能逃脫死亡？』佛陀告訴國王說：『人有四件事，是無法逃避的。哪四件事呢？第一，處於中陰身時，不得不接受投生。第二，已經出生，不得不經歷衰老。第三，已經衰老，不得不經歷疾病。第四，已經生病，不得不經歷死亡。』 『不是在空中，不是在海中，也不是在山石之間，沒有哪個地方可以逃脫死亡而不受其影響。 『這是我應該做的，我將要去做，人們為此而煩躁不安，飽受衰老和死亡的憂慮。 『明白了這個道理就能使自己平靜下來，這樣就能看到生命的終結，比丘厭惡魔的軍隊，從而從生死輪迴中得到解脫。』 國王聽了佛陀的話感嘆道：『說得太好了！確實如您所教導的，四個人躲避死亡，一個人已經死了，壽命和命運是註定的，其餘的人也是如此。』群臣和官員沒有不信服接受的。 《法句譬喻經》教學品第二 過去佛陀在舍衛國的祇樹精舍

English version When the seven days were completed, each of them reached the end of their lives, just like ripe fruit falling. The market supervisor reported to the king: 'A Brahmin has suddenly died in the market.' The king then realized: 'Four people were avoiding death together, and now one has died. Can the other three possibly escape alone?' The king immediately prepared his carriage and went to where the Buddha was. After paying his respects, he sat to one side. The king said to the Buddha: 'Recently, there were four Brahmin brothers, each of whom had attained the five supernormal powers. Knowing that their lives were coming to an end, they all tried to avoid death. I wonder if they can all escape death now?' The Buddha told the king: 'There are four things that people cannot escape. What are the four? First, in the intermediate state, one cannot avoid being reborn. Second, having been born, one cannot avoid aging. Third, having aged, one cannot avoid illness. Fourth, having been ill, one cannot avoid death.' 'Not in the sky, not in the sea, nor among the rocks of the mountains, is there any place where one can escape death and not be affected by it.' 'This is what I should do, this is what I will do. People are agitated by this, and suffer the worries of old age and death.' 'Understanding this can bring oneself to peace. In this way, one can see the end of life. A monk who is weary of the army of Mara will be liberated from the cycle of birth and death.' The king, upon hearing the Buddha's words, exclaimed: 'Excellent! It is indeed as you have taught. Four people avoided death, and one has already died. Destiny and lifespan are predetermined, and the rest will be the same.' The ministers and officials all believed and accepted this. The Second Chapter on Teaching from the Dhammapada Parable Sutra Once, the Buddha was at the Jeta Grove Monastery in Shravasti.

。佛告諸比丘：「當勤修道除棄陰蓋，心明神定可免眾苦。」有一比丘志不明達，飽食入室閉房靜眠，愛身快意不觀非常，冥冥懈怠無復晝夜。卻後七日其命將終，佛愍傷之，懼墮惡道，即入其室，彈指覺曰：

「咄起何為寐？　　螉螺蚌蠹類， 隱蔽以不凈，　　迷惑計為身。 焉有被斫瘡，　　心如嬰病痛， 遘于眾厄難，　　而反為用眠？ 思而不放逸，　　為仁學仁跡， 從是無有憂，　　常念自滅意。 正見學務增，　　是為世間明， 所生福千倍，　　終不墮惡道。」

比丘聞偈即便驚寤，見佛親誨加敬悚息，即起稽首為佛作禮。佛告比丘：「汝寧自識本宿命不？」比丘對曰：「陰蓋所覆，實不自識也。」佛告比丘：「昔維衛佛時，汝曾出家，貪身利養，不念經戒，飽食卻眠不念非常，命終魂神生螉蟲中，積五萬歲。壽盡復為螺蚌之蟲、樹中蠹魚，各五萬歲

現代漢語譯本：佛陀告訴眾比丘：『應當勤奮修行，去除心中的陰暗和遮蔽，使心明凈，精神安定，這樣才能免除各種痛苦。』有一位比丘，意志不堅定，不明事理，吃飽后就進入房間，關上門靜靜地睡覺，貪圖身體的舒適和快樂，不思考世事無常，昏昏沉沉，懈怠懶惰，不分白天黑夜。過了七天，他的生命即將結束。佛陀憐憫他，擔心他墮入惡道，就進入他的房間，彈指喚醒他說： 『喂，起來！為什麼還睡？你就像螉、螺、蚌、蠹這些生物一樣，隱藏在不潔凈的地方，被迷惑而執著于這個身體。哪裡有人身受刀傷，內心像生病一樣痛苦，遭遇各種災難，反而還貪圖睡眠呢？應當思考而不放縱自己，爲了仁德而學習仁德的足跡，這樣就不會有憂愁，常常想著滅除自己的慾望。正見和學習會不斷增長，這就是世間的光明，所產生的福報會增加千倍，最終不會墮入惡道。』 比丘聽到佛陀的偈語，立刻驚醒，看到佛陀親自教誨，更加敬畏和恐懼，立刻起身向佛陀頂禮。佛陀告訴比丘：『你是否能回憶起自己前世的經歷？』比丘回答說：『被陰暗遮蔽，實在無法回憶。』佛陀告訴比丘：『過去在維衛佛時代，你曾經出家，貪圖身體的利益和供養，不思念經文和戒律，吃飽就睡覺，不思考世事無常，死後靈魂轉生為螉蟲，過了五萬年。壽命結束后又轉生為螺蚌之蟲、樹中蠹魚，各過了五萬年。』

English version: The Buddha told the monks, 'You should diligently cultivate the path, remove the darkness and obscurations in your minds, so that your minds are clear and your spirits are stable, and thus you can avoid all kinds of suffering.' There was a monk whose will was not firm and who did not understand the truth. After eating his fill, he would go into his room, close the door, and sleep quietly, indulging in bodily comfort and pleasure, not contemplating the impermanence of the world, and being muddled, lazy, and not distinguishing between day and night. After seven days, his life was about to end. The Buddha, pitying him and fearing that he would fall into evil realms, entered his room, snapped his fingers to awaken him, and said: 'Hey, get up! Why are you still sleeping? You are like creatures such as wasps, snails, clams, and woodworms, hiding in unclean places, deluded and attached to this body. How can someone who has suffered wounds, whose heart is as painful as if it were sick, and who has encountered various disasters, still indulge in sleep? You should contemplate without indulging yourself, learn the path of benevolence for the sake of benevolence, and thus you will have no worries, and you will always think of extinguishing your desires. Right view and learning will constantly increase, and this is the light of the world. The blessings you generate will increase a thousandfold, and you will ultimately not fall into evil realms.' The monk, hearing the Buddha's verse, immediately awoke with a start. Seeing the Buddha personally teaching him, he became even more respectful and fearful. He immediately got up and bowed to the Buddha. The Buddha told the monk, 'Can you recall your past lives?' The monk replied, 'Being covered by darkness, I really cannot recall.' The Buddha told the monk, 'In the time of the Vipassi Buddha, you once left home, greedy for bodily benefits and offerings, not thinking of the scriptures and precepts, sleeping after eating your fill, not contemplating the impermanence of the world. After death, your soul was reborn as a wasp, and you lived for 50,000 years. After your lifespan ended, you were reborn as a snail, a clam, and a woodworm, each for 50,000 years.'

。此四品蟲生長冥中，貪身愛命樂處幽隱，以冥為家不喜光明，一眠之時百歲乃覺，纏綿罪網不求出要。今始罪畢得為沙門，如何睡眠不知厭足？」於是比丘重聞宿緣，慚怖自責，五蓋云除即得羅漢。

昔佛在舍衛國祇樹給孤獨園，與諸天人四輩說法。時有一年少比丘，為人頑愚質直疏野，未解道要，情意興盛思想于欲，陽氣隆盛不能自制，以此為惱不獲度世。坐自思惟：「有根斷者，然後清凈，可得道跡。」即至檀越家從之借斧，還房閉戶脫去衣服，坐木板上欲自斫陰。「正坐此陰令我勤苦，經歷生死無央數劫，三塗六趣皆由色慾，不斷此者無緣得道。」佛知其意愚癡乃爾，道從制心心是根源，不知當死自害墮罪長受苦痛。於是世尊往入其房，即問比丘：「欲作何等？」放斧著衣禮佛自陳：「學道日久未解法門，每坐禪定垂當得道為欲所蓋，陽氣隆盛意惑目冥，不覺天地。諦自責念事皆由此，是以借斧欲斷制之

現代漢語譯本：這種四品蟲生長在陰暗的地方，貪生怕死，喜歡躲藏在幽暗之處，把陰暗當作自己的家，不喜歡光明。它們一旦睡著，就要過一百年才會醒來，被罪惡的網纏繞，不尋求解脫。現在，它終於罪孽結束，得以成為沙門，怎麼還如此貪睡，不知滿足呢？』於是，這位比丘重新聽聞了自己前世的因緣，感到慚愧和恐懼，自我責備，五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋）像云一樣消散，立刻證得了阿羅漢果。 從前，佛陀在舍衛國的祇樹給孤獨園，為天人四眾說法。當時，有一位年輕的比丘，為人愚笨、質樸、粗疏，不瞭解修道的要領，情慾旺盛，總是想著慾望，陽氣過盛，不能自我控制，因此感到煩惱，無法解脫。他獨自思索：『只有斷絕了根本，才能清凈，才能證得道果。』於是，他到施主家借了一把斧頭，回到房間，關上門，脫下衣服，坐在木板上，想要砍掉自己的陰部。『正是因為這個東西，才讓我如此辛苦，經歷無數次的生死輪迴，三惡道和六道輪迴都是因為它，不斷絕它就無法得道。』佛陀知道他如此愚癡，修道的關鍵在於控制心，心才是根源，不知道自殺會墮入罪惡，長久遭受痛苦。於是，世尊來到他的房間，問比丘：『你想做什麼？』他放下斧頭，穿上衣服，向佛陀行禮，並陳述說：『學道很久了，卻不瞭解佛法，每次坐禪快要得道時，都被慾望所覆蓋，陽氣過盛，心意迷惑，眼睛昏暗，不覺天地。仔細反思，一切都是因為這個，所以借了斧頭想要斷絕它。』

English version: These four kinds of insects grow in the darkness, they are greedy for life and afraid of death, they like to hide in the shadows, they take the darkness as their home and do not like the light. Once they fall asleep, they will not wake up for a hundred years, they are entangled in the net of sin and do not seek liberation. Now, their sins have finally ended, and they have become a Shramana, how can they still be so greedy for sleep and not know satisfaction?』 Then, this bhikkhu heard about his past life, felt ashamed and fearful, blamed himself, the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt) dissipated like clouds, and he immediately attained the state of Arhat. Once upon a time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, preaching the Dharma to the four assemblies of gods and humans. At that time, there was a young bhikkhu who was foolish, simple, and crude. He did not understand the essentials of the path, his desires were strong, he was always thinking about lust, his yang energy was too strong, he could not control himself, and therefore he was troubled and could not be liberated. He thought to himself: 『Only by cutting off the root can one be pure and attain the path.』 So, he went to the house of a benefactor and borrowed an axe, returned to his room, closed the door, took off his clothes, sat on a wooden board, and wanted to chop off his genitals. 『It is because of this thing that I have suffered so much, gone through countless cycles of birth and death, the three evil realms and the six realms of reincarnation are all because of it, and if I do not cut it off, I will not be able to attain the path.』 The Buddha knew that he was so foolish, that the key to cultivation was to control the mind, that the mind was the root, and that he did not know that suicide would lead to sin and long suffering. So, the World Honored One went to his room and asked the bhikkhu: 『What do you want to do?』 He put down the axe, put on his clothes, bowed to the Buddha, and explained: 『I have been studying the path for a long time, but I do not understand the Dharma. Every time I meditate and am about to attain the path, I am covered by desire, my yang energy is too strong, my mind is confused, my eyes are dim, and I am unaware of the world. After careful reflection, everything is because of this, so I borrowed an axe to cut it off.』

。」佛告比丘：「卿何愚癡不解道理？欲求道者先斷其癡然後制心，心者善惡之根源。欲斷根者先制其心，心定意解然後得道。」

「學先斷母，　　率君二臣，　　廢諸營從， 是上道人。」

佛告比丘：「十二因緣以癡為本，癡者眾罪之源。智者眾行之本，先當斷癡然後意定。」佛說是已，比丘慚愧即自責言：「我為愚癡迷惑來久，不解古典使如此耳，今佛所說甚為妙哉！」內思正定安般守意，制心伏情杜閉諸欲，即得定意，在於佛前逮得應真。

昔佛在羅閱祇國靈鷲山中，為諸天人國王大臣說甘露法。有一比丘剛猛勇健，佛知其意，遣至山後鬼神谷中，令樹下坐數息求定，知息長短安般守意，斷求滅苦可得泥洹

現代漢語譯本：佛陀對比丘說：『你為何如此愚癡，不明白道理？想要尋求真理的人，首先要斷除愚癡，然後才能控制內心。內心是善惡的根源。想要斷除根源，首先要控制內心，內心安定，意志明瞭，然後才能得道。』 現代漢語譯本：『學習首先要斷除母親（指貪愛），率領君主和兩位大臣（指身、口、意），廢除各種營求和追隨，這才是上等修行之人。』 現代漢語譯本：佛陀對比丘說：『十二因緣以愚癡為根本，愚癡是各種罪惡的根源。智慧是各種行為的根本，應當先斷除愚癡，然後才能使意志安定。』佛陀說完這些話后，比丘感到慚愧，立刻自責說：『我因為愚癡迷惑太久了，不理解經典才導致如此，現在佛陀所說的真是太精妙了！』他內心思考正定，修習安般守意，控制內心，降伏情感，杜絕各種慾望，立刻就獲得了禪定，在佛陀面前證得了阿羅漢果。 現代漢語譯本：過去佛陀在羅閱祇國的靈鷲山中，為諸天人、國王大臣宣說甘露之法。有一位比丘剛強勇猛，佛陀知道他的心意，就派遣他到山後的鬼神谷中，讓他坐在樹下數息求定，瞭解呼吸的長短，修習安般守意，斷除追求，滅除痛苦，就可以證得涅槃。

English version: The Buddha said to the monks, 'Why are you so foolish and do not understand the principle? Those who seek the path must first eliminate ignorance and then control their minds. The mind is the root of good and evil. To cut off the root, one must first control the mind. When the mind is stable and the will is clear, then one can attain the path.' English version: 'Learning begins with cutting off the mother (referring to craving), leading the ruler and two ministers (referring to body, speech, and mind), abolishing all pursuits and attachments; this is the superior practitioner.' English version: The Buddha said to the monks, 'The twelve links of dependent origination have ignorance as their root, and ignorance is the source of all sins. Wisdom is the root of all actions. One should first eliminate ignorance and then stabilize the will.' After the Buddha said these words, the monk felt ashamed and immediately reproached himself, saying, 'I have been foolish and confused for too long, and my lack of understanding of the scriptures has led to this. Now what the Buddha has said is truly wonderful!' He contemplated right concentration, practiced mindfulness of breathing, controlled his mind, subdued his emotions, and eliminated all desires. He immediately attained concentration and achieved Arhatship in front of the Buddha. English version: In the past, the Buddha was on Vulture Peak in Rajagriha, teaching the nectar of Dharma to gods, humans, kings, and ministers. There was a monk who was strong and courageous. The Buddha knew his intention and sent him to the ghost valley behind the mountain, instructing him to sit under a tree, count his breaths to seek concentration, understand the length of his breaths, practice mindfulness of breathing, cut off seeking, and extinguish suffering to attain Nirvana.

。比丘受教往至谷中欲坐定意，但聞山中鬼神語聲，不見其形但有音聲，悚息怖懼不能自寧，意欲悔還即自念言：「居家大富宗族，又強出家學道，獨見安處鬼神深山，既無伴侶又無行人，但有諸鬼數來怖人。」思惟如是，未去之間，於是世尊往到其邊，坐一樹下而問之曰：「汝獨在此將無怖懼耶？」比丘稽首白言：「初未曾入山在此實憂，須臾之間有一野象王來在邊，倚一樹臥心獨歡喜，遠離諸像一何快哉？」佛知象意告比丘曰：「汝寧知是象所由來不？」對曰：「不審。」佛告比丘：「此象眷屬大小五百餘頭，厭患小象舍來至此倚樹而臥，自念得離恩愛牢獄一何快哉？像是畜生猶思閑靜，況汝舍家欲求度世，方以獨自欲求伴侶？愚冥伴侶多所傷敗，獨住無對亦無謀議，寧獨修道不用愚伴。」

「學無朋類，　　不得善友，　　寧獨守善， 不與愚偕。　　樂戒學行，　　奚用伴為？ 獨善無憂，　　如空野象

現代漢語譯本 一位比丘接受教導后前往山谷中想要靜坐入定，但聽到山中鬼神的說話聲，雖然看不見它們的形體，卻能聽到聲音，他感到恐懼害怕，無法平靜下來，想要後悔返回。他心想：『我在家時是大富人家，宗族又很強大，現在卻出家學道，獨自一人來到鬼神出沒的深山，既沒有同伴也沒有行人，只有各種鬼怪時常來恐嚇人。』他這樣思索著，還沒離開的時候，世尊來到了他身邊，坐在一棵樹下問他：『你獨自在這裡難道不害怕嗎？』比丘叩頭回答說：『我最初沒有進入山中時確實很憂慮，過了一會兒，有一頭野象王來到這裡，靠著一棵樹躺下，心裡非常高興，遠離了其他像群真是太快樂了！』佛知道這頭象的心意，就告訴比丘說：『你知道這頭象為什麼會來這裡嗎？』比丘回答說：『不知道。』佛告訴比丘：『這頭像有大小五百多頭的眷屬，它厭倦了小象，所以捨棄它們來到這裡靠樹躺臥，自己想著能夠脫離恩愛牢獄真是太快樂了！像是畜生尚且知道尋求安靜，何況你捨棄家庭想要尋求超脫世俗，反而因為獨自一人就想要尋找伴侶？愚昧的伴侶大多會帶來傷害和失敗，獨自居住沒有對立也沒有謀劃，寧可獨自修行，不要愚昧的同伴。』

『學習沒有同類，得不到好的朋友，寧可獨自堅守善良，不與愚昧的人為伍。喜歡持戒修行，要同伴有什麼用呢？獨自行善沒有憂慮，就像空曠原野上的野像一樣。』

English version A monk, having received instruction, went to a valley intending to sit in meditation. However, he heard the voices of mountain spirits. Though he could not see their forms, he could hear their sounds. He was filled with fear and dread, unable to calm himself, and wanted to turn back in regret. He thought to himself, 'At home, I was from a wealthy and powerful family. Now, I have left home to study the Way, alone in a deep mountain haunted by spirits. There are no companions or travelers, only various ghosts that frequently come to frighten people.' As he pondered this, before he could leave, the World Honored One came to his side, sat under a tree, and asked him, 'Are you not afraid being alone here?' The monk bowed his head and replied, 'When I first came into the mountains, I was indeed worried. After a while, a wild elephant king came and lay down by a tree, feeling very happy, thinking how wonderful it was to be away from the other elephants!' The Buddha, knowing the elephant's mind, told the monk, 'Do you know why this elephant came here?' The monk replied, 'I do not.' The Buddha told the monk, 'This elephant has a family of over five hundred, large and small. It grew tired of the younger elephants and came here to lie by the tree, thinking how wonderful it was to be free from the prison of love and affection! An animal like an elephant still seeks tranquility. How much more should you, who have left home seeking liberation from the world, desire a companion just because you are alone? Foolish companions often bring harm and failure. Living alone, there is no opposition or scheming. It is better to cultivate the Way alone than to have foolish companions.'

'Learning has no peers, if you cannot find good friends, it is better to uphold goodness alone, not to associate with the foolish. If you delight in observing precepts and practicing, what use is a companion? Being good alone brings no worry, like a wild elephant in an empty field.'

。」

佛說是時，比丘意解，內思聖教即得應真；谷中鬼神亦皆聞解，為佛弟子受誓誡敕，不復侵民。佛與比丘共還精舍。

法句譬喻經護戒品第二

昔佛在舍衛國祇桓精舍，為諸天人宣演經法。時羅閱祇國有二新學比丘，欲往見佛。二國中間曠無人民，於時旱熱泉水枯竭，二人飢渴熱暍呼吸，故泉之中有升余水，而有細蟲不可得飲。二人相對曰：「故從遠來慾望見佛，不圖今日沒命於此也。」一人言曰：「且當飲水以濟吾命，進前見佛，焉知其餘也。」一人答曰：「佛之明戒，仁慈為首，殘生自活見佛無益；寧守戒而死，不犯戒而生也。」一人即起極意快飲，於是進路。一人不飲遂致殞命，即生第二忉利天上，思惟自省即識宿命持戒不犯，今來生此。信哉福報其不遠矣。即持華香下到佛所，為佛作禮卻住一面

現代漢語譯本：佛陀說完這些話時，比丘們領悟了佛法的真諦，內心思考著聖教，立刻證得了阿羅漢果位。山谷中的鬼神也都聽聞了佛法，理解了其中的道理，成爲了佛陀的弟子，接受了誓言和戒律，不再侵擾百姓。佛陀和比丘們一同返回了精舍。 現代漢語譯本：這是《法句譬喻經》護戒品第二的故事。 現代漢語譯本：過去，佛陀在舍衛國的祇桓精舍，為諸天人和世人宣講佛法。當時，羅閱祇國有兩位新學比丘，想要去拜見佛陀。兩國之間地廣人稀，正值乾旱酷熱，泉水都乾涸了。兩人飢渴難耐，熱得喘不過氣來。好不容易找到一處泉眼，裡面還有一升多水，但水裡有細小的蟲子，無法飲用。兩人相對嘆息道：『我們不遠萬里而來，想要拜見佛陀，沒想到今天會在這裡喪命。』其中一人說：『我們還是先喝水保住性命吧，繼續前進拜見佛陀，以後的事以後再說。』另一人回答說：『佛陀的教誨，以仁慈為首，茍且偷生去見佛陀也沒有意義；寧可守戒而死，也不要破戒而生。』於是，一人起身，痛快地喝了水，然後繼續趕路。另一人不喝水，最終喪命，隨即轉生到第二忉利天。他思考自己前世的經歷，立刻回憶起自己因為持戒不犯，今生才能轉生到這裡。他相信福報的果報是如此迅速。於是，他拿著鮮花和香，來到佛陀所在的地方，向佛陀行禮，然後退到一旁。

English version: When the Buddha spoke these words, the monks understood the true meaning of the Dharma, contemplated the sacred teachings within their hearts, and immediately attained the state of Arhatship. The ghosts and spirits in the valley also heard and understood the Dharma, became disciples of the Buddha, accepted vows and precepts, and no longer harmed the people. The Buddha and the monks returned to the monastery together. English version: This is the second story from the 'Guarding the Precepts' chapter of the 'Dhammapada Parable Sutra'. English version: In the past, the Buddha was at the Jeta Grove Monastery in Shravasti, preaching the Dharma to gods, humans, and all beings. At that time, there were two newly ordained monks from Rajagriha who wanted to see the Buddha. The land between the two countries was vast and sparsely populated. It was a time of drought and extreme heat, and the springs had dried up. The two were hungry, thirsty, and gasping for breath from the heat. They finally found a spring with a little more than a liter of water, but the water was filled with tiny insects and was undrinkable. The two looked at each other and sighed, 'We have come from afar, wanting to see the Buddha, but we never imagined we would lose our lives here today.' One of them said, 'Let's drink the water to save our lives, continue on to see the Buddha, and worry about the rest later.' The other replied, 'The Buddha's teachings emphasize compassion above all else. It is meaningless to live by breaking the precepts just to see the Buddha; it is better to die keeping the precepts than to live by breaking them.' So, one of them got up, drank the water heartily, and then continued on his way. The other did not drink the water and eventually died. He was immediately reborn in the second heaven of Trayastrimsha. Reflecting on his past life, he immediately remembered that he was reborn here because he had kept the precepts without breaking them. He believed that the reward of good fortune was so swift. So, he took flowers and incense, went to where the Buddha was, bowed to the Buddha, and then stood to one side.

。其飲水者道路疲頓經日乃達，見佛神德至尊巍巍，稽首禮畢涕泣自陳：「我伴一人于彼命終，感其不達，愿佛知之。」佛言：「吾已明矣。」佛以手指曰：「今此天人則汝伴也，全戒生天又先至矣。」於是世尊披胸示之。「汝觀我形，不奉我戒，雖云見我，我不見汝也；去我萬里奉行經戒，此人則為在我目前。」

「學而多聞，　　持戒不失，　　兩世見譽， 所愿者得；　　學而寡聞，　　持戒不完， 兩世受痛，　　喪其本願。　　夫學有二， 常親多聞，　　安諦解義，　　雖困不耶。」

於是比丘聞偈慚怖，稽首悔過嘿思所行。天人聞偈心意欣悅，逮得法眼，天人眾會莫不奉行。

法句譬喻經多聞品第三

昔舍衛國有一貧家，夫婦慳惡不通道德，佛愍其愚，現為貧凡沙門詣門分衛。時夫不在，其婦罵詈無有道理。沙門語曰：「吾為道士乞丐自居，不得罵詈，唯望一食耳

現代漢語譯本 那些飲水的人，因為道路疲憊，經過一整天的時間才到達。他們見到佛陀神聖的德行至高無上，莊嚴巍峨，便叩頭行禮，哭泣著訴說：『我的同伴一人在那裡去世了，我為他未能到達這裡而感到悲傷，希望佛陀能夠知曉。』佛陀說：『我已經明白了。』佛陀用手指著說：『現在這位天人就是你的同伴，他因為持守戒律而昇天，而且比你先到。』於是世尊敞開胸膛給他們看。『你們看我的形體，如果不奉行我的戒律，即使說見到我，我也看不到你們；離開我萬里之外，如果奉行經書戒律，這個人就如同在我眼前一樣。』 『學習並且廣聞博識，持守戒律而不失，兩世都會受到讚譽，所希望的都能得到；學習卻少聞寡識，持守戒律不完整，兩世都會遭受痛苦，喪失原本的願望。學習有兩種，要經常親近多聞的人，安穩地理解經義，即使困頓也不會偏離正道。』 於是比丘聽了偈語，感到慚愧和恐懼，叩頭懺悔，默默地反思自己的行為。天人聽了偈語，心中歡喜，獲得了法眼，天人大眾沒有不奉行的。 《法句譬喻經》多聞品第三 過去在舍衛國，有一戶貧窮人家，夫妻二人吝嗇又兇惡，不相通道德。佛陀憐憫他們的愚昧，顯現為貧窮的普通沙門，到他們家門口乞食。當時丈夫不在家，他的妻子謾罵，毫無道理。沙門說：『我作為修道之人，以乞討為生，不應該謾罵，只希望得到一頓飯而已。』

English version Those who drank the water, weary from the road, arrived after a full day. Seeing the Buddha's divine virtue, supreme and majestic, they bowed in reverence, weeping as they recounted: 'My companion passed away there, and I am saddened that he did not reach here. I wish the Buddha would know of this.' The Buddha said, 'I already know.' The Buddha pointed and said, 'This celestial being is now your companion. He ascended to heaven by keeping the precepts and arrived even before you.' Then the World Honored One opened his chest for them to see. 'You look at my form, but if you do not uphold my precepts, even if you say you see me, I do not see you. If you are ten thousand miles away from me, but uphold the scriptures and precepts, that person is as if they are before my eyes.' 'To learn and be widely knowledgeable, to uphold the precepts without fail, one will be praised in both lives, and all wishes will be fulfilled. To learn but be poorly informed, to uphold the precepts incompletely, one will suffer in both lives, losing their original aspirations. There are two aspects to learning: one should always be close to those who are widely knowledgeable, understand the meaning of the scriptures with stability, and even in hardship, one will not stray from the right path.' Upon hearing the verse, the monk felt ashamed and fearful, bowed in repentance, and silently reflected on his actions. The celestial being, upon hearing the verse, felt joy in his heart, attained the Dharma eye, and the assembly of celestial beings all followed the teachings. The Chapter on Learning from the Dhammapada Parables, Chapter Three In the past, in the country of Shravasti, there was a poor family. The husband and wife were stingy and wicked, and did not believe in morality. The Buddha, pitying their ignorance, manifested as a poor, ordinary Shramana, and went to their door to beg for alms. At that time, the husband was not home, and his wife cursed and scolded without reason. The Shramana said, 'I, as a practitioner of the Way, live by begging. I should not be cursed. I only hope for a meal.'

主人婦曰：「若汝立死食尚叵得，況今平健慾望我食？但稽留時節，不如早去。」於是沙門住立其前，戴眼抒氣便現死相，身體膀脹鼻口蟲出，腹潰腸爛不凈流漫。其婦見此恐怖失聲，棄而舍走。於是道人忽然捨去，去舍數里坐樹下息。其夫來歸道中見婦，怪其驚怖。其婦語夫：「有一沙門見怖如此。」夫大瞋怒，問為所在？婦曰：「已去，想亦未遠。」夫即執弓帶刀，尋跡往逐，張弓拔刀奔走直前欲斫道人。道人即化作琉璃小城以自圍繞，其人繞城數匝不能得入，即問道人：「何不開門？」道人曰：「欲使開門，棄汝弓刀。」其人自念：「當隨其語，若當得入手拳加之。」尋棄弓刀。門故不開，復語道人：「已棄弓刀，門何不開？」道人曰：「吾使汝棄心中惡意弓刀耳，非謂手中弓刀也。」於是其人心驚體悸：「道人神聖乃知我心。」即便叩頭悔過，稽首道人曰：「我有弊妻不識真人，使我興惡，愿小垂慈莫便見舍，今欲將來勸令修道。」即起還歸。其妻問曰：「沙門所在？」其夫具說神變之德，「今者在彼，卿自宜往改悔滅罪。」於是夫妻至道人所，五體悔過愿為弟子，長跪問曰：「道人神變聖達乃爾，有琉璃城堅固難逾，志明意定，永無憂患，行何道德致此神妙？」道人答曰：「吾博學無厭奉法不懈，精進持戒慧不放逸，緣是得道自致泥洹。」

於是道人因說偈言：

「多聞能持故，　　奉法為垣墻， 精進難逾毀，　　從是戒慧成

現代漢語譯本：

主人婦人說：『如果你站著就死，食物尚且不可得，何況現在身體健康卻想讓我給你食物？只是拖延時間罷了，不如早點離開。』於是沙門站在她面前，瞪著眼睛，呼出氣息，就現出死相，身體腫脹，鼻孔和嘴裡爬出蟲子，腹部潰爛，腸子腐爛，污穢之物流淌。那婦人看到這情景，驚恐失聲，丟下他跑開了。於是道人忽然離開，走到離她家幾里遠的地方，在一棵樹下休息。她的丈夫回來，在路上看到妻子，奇怪她為何如此驚恐。那婦人告訴丈夫：『有一個沙門，樣子恐怖成這樣。』丈夫非常生氣，問那沙門在哪裡？婦人說：『已經走了，想必也沒走遠。』丈夫立刻拿著弓箭，帶著刀，沿著軌跡追趕，張弓拔刀，奔跑著想要砍殺道人。道人立刻化作一座琉璃小城，把自己圍在其中，那人繞著城轉了幾圈，都不能進去，就問那道人：『為什麼不開門？』道人說：『想要開門，就丟掉你的弓箭和刀。』那人自己想：『應當聽他的話，如果能進去，就用拳頭打他。』隨即丟掉了弓箭和刀。門仍然不開，又對道人說：『我已經丟掉了弓箭和刀，為什麼門還不開？』道人說：『我讓你丟掉的是你心中惡意的弓箭和刀，不是你手中的弓箭和刀。』於是那人心驚膽戰：『道人真是神聖，竟然知道我的心思。』立刻磕頭悔過，向道人叩首說：『我有一個不好的妻子，不認識真人，使我起了惡念，希望您稍微垂憐，不要立刻捨棄我，現在想把她帶來，勸她修道。』說完就起身回家。他的妻子問：『沙門在哪裡？』他的丈夫詳細說了道人神變的神奇之處，『現在他在那裡，你自己應該去懺悔，消除罪過。』於是夫妻二人來到道人那裡，五體投地懺悔，願意做他的弟子，長跪著問道：『道人神變聖明如此，有琉璃城堅固難以逾越，意志堅定，永遠沒有憂患，修行了什麼道德才能達到如此神奇的境界？』道人回答說：『我博學無厭，奉行佛法不懈怠，精進持戒，智慧不放逸，因此得道，自己達到涅槃。』

於是道人因此說了偈語：

『多聞能堅持，奉法如城墻， 精進難逾越，由此戒慧成。』 現代漢語譯本：

主人婦人說：『你如果站著就死了，食物尚且都得不到，何況現在身體健康卻想讓我給你食物？這只是拖延時間罷了，不如早點離開。』於是沙門站在她面前，瞪著眼睛，呼出氣息，就顯現出死相，身體腫脹，鼻孔和嘴裡爬出蟲子，腹部潰爛，腸子腐爛，污穢之物流淌。那婦人看到這情景，驚恐失聲，丟下他跑開了。於是道人忽然離開，走到離她家幾里遠的地方，在一棵樹下休息。她的丈夫回來，在路上看到妻子，奇怪她為何如此驚恐。那婦人告訴丈夫：『有一個沙門，樣子恐怖成這樣。』丈夫非常生氣，問那沙門在哪裡？婦人說：『已經走了，想必也沒走遠。』丈夫立刻拿著弓箭，帶著刀，沿著軌跡追趕，張弓拔刀，奔跑著想要砍殺道人。道人立刻化作一座琉璃小城，把自己圍在其中，那人繞著城轉了幾圈，都不能進去，就問那道人：『為什麼不開門？』道人說：『想要開門，就丟掉你的弓箭和刀。』那人自己想：『應當聽他的話，如果能進去，就用拳頭打他。』隨即丟掉了弓箭和刀。門仍然不開，又對道人說：『我已經丟掉了弓箭和刀，為什麼門還不開？』道人說：『我讓你丟掉的是你心中惡意的弓箭和刀，不是你手中的弓箭和刀。』於是那人心驚膽戰：『道人真是神聖，竟然知道我的心思。』立刻磕頭悔過，向道人叩首說：『我有一個不好的妻子，不認識真人，使我起了惡念，希望您稍微垂憐，不要立刻捨棄我，現在想把她帶來，勸她修道。』說完就起身回家。他的妻子問：『沙門在哪裡？』他的丈夫詳細說了道人神變的神奇之處，『現在他在那裡，你自己應該去懺悔，消除罪過。』於是夫妻二人來到道人那裡，五體投地懺悔，願意做他的弟子，長跪著問道：『道人神變聖明如此，有琉璃城堅固難以逾越，意志堅定，永遠沒有憂患，修行了什麼道德才能達到如此神奇的境界？』道人回答說：『我博學無厭，奉行佛法不懈怠，精進持戒，智慧不放逸，因此得道，自己達到涅槃。』

於是道人因此說了偈語：

『多聞能堅持，奉法如城墻， 精進難逾越，由此戒慧成。』

English version:

The mistress of the house said, 'If you were to die standing, you still wouldn't get food, let alone now when you're healthy and want me to feed you? You're just delaying things, you might as well leave early.' Thereupon, the Shramana stood before her, widened his eyes, and exhaled, immediately appearing as if dead, his body swollen, worms crawling out of his nose and mouth, his abdomen ulcerated, his intestines rotten, and filth flowing everywhere. The woman, seeing this, was terrified and screamed, abandoning him and running away. Then, the Taoist suddenly left, going several miles away from her house, and rested under a tree. Her husband returned and saw his wife on the road, surprised at her terror. The woman told her husband, 'There was a Shramana, looking so terrifying.' The husband was very angry and asked where the Shramana was. The woman said, 'He's already gone, probably not far.' The husband immediately took his bow and sword, following the tracks, drawing his bow and sword, running to try and kill the Taoist. The Taoist immediately transformed into a small city of lapis lazuli, surrounding himself within it. The man circled the city several times, unable to enter, and asked the Taoist, 'Why won't you open the gate?' The Taoist said, 'If you want the gate to open, discard your bow and sword.' The man thought to himself, 'I should listen to him, and if I can get in, I'll punch him.' He then discarded his bow and sword. The gate still didn't open, and he said to the Taoist, 'I've discarded my bow and sword, why won't the gate open?' The Taoist said, 'I told you to discard the bow and sword of evil intent in your heart, not the bow and sword in your hands.' Then the man was shocked and trembled, 'The Taoist is truly divine, he even knows my thoughts.' He immediately kowtowed in repentance, bowing to the Taoist and saying, 'I have a wicked wife who doesn't recognize a true person, causing me to have evil thoughts. I hope you will have mercy and not abandon me immediately. I want to bring her here and persuade her to cultivate the Tao.' He then got up and went home. His wife asked, 'Where is the Shramana?' Her husband explained in detail the Taoist's divine transformations, 'He is there now, you should go and repent to eliminate your sins.' Then the husband and wife went to the Taoist, prostrated themselves in repentance, willing to become his disciples, and knelt down asking, 'Taoist, your divine transformations are so profound, you have a lapis lazuli city that is so solid and insurmountable, your will is firm, and you have no worries. What virtues did you cultivate to achieve such a miraculous state?' The Taoist replied, 'I am insatiably learned, I practice the Dharma without laziness, I am diligent in upholding the precepts, and my wisdom is not lax. Therefore, I have attained the Tao and reached Nirvana.'

Then the Taoist spoke a verse:

'Much learning can uphold, the Dharma is like a wall, Diligent progress is insurmountable, from this precepts and wisdom are achieved.' English version:

The mistress of the house said, 'If you were to die standing, you still wouldn't get food, let alone now when you're healthy and want me to feed you? You're just delaying things, you might as well leave early.' Thereupon, the Shramana stood before her, widened his eyes, and exhaled, immediately appearing as if dead, his body swollen, worms crawling out of his nose and mouth, his abdomen ulcerated, his intestines rotten, and filth flowing everywhere. The woman, seeing this, was terrified and screamed, abandoning him and running away. Then, the Taoist suddenly left, going several miles away from her house, and rested under a tree. Her husband returned and saw his wife on the road, surprised at her terror. The woman told her husband, 'There was a Shramana, looking so terrifying.' The husband was very angry and asked where the Shramana was. The woman said, 'He's already gone, probably not far.' The husband immediately took his bow and sword, following the tracks, drawing his bow and sword, running to try and kill the Taoist. The Taoist immediately transformed into a small city of lapis lazuli, surrounding himself within it. The man circled the city several times, unable to enter, and asked the Taoist, 'Why won't you open the gate?' The Taoist said, 'If you want the gate to open, discard your bow and sword.' The man thought to himself, 'I should listen to him, and if I can get in, I'll punch him.' He then discarded his bow and sword. The gate still didn't open, and he said to the Taoist, 'I've discarded my bow and sword, why won't the gate open?' The Taoist said, 'I told you to discard the bow and sword of evil intent in your heart, not the bow and sword in your hands.' Then the man was shocked and trembled, 'The Taoist is truly divine, he even knows my thoughts.' He immediately kowtowed in repentance, bowing to the Taoist and saying, 'I have a wicked wife who doesn't recognize a true person, causing me to have evil thoughts. I hope you will have mercy and not abandon me immediately. I want to bring her here and persuade her to cultivate the Tao.' He then got up and went home. His wife asked, 'Where is the Shramana?' Her husband explained in detail the Taoist's divine transformations, 'He is there now, you should go and repent to eliminate your sins.' Then the husband and wife went to the Taoist, prostrated themselves in repentance, willing to become his disciples, and knelt down asking, 'Taoist, your divine transformations are so profound, you have a lapis lazuli city that is so solid and insurmountable, your will is firm, and you have no worries. What virtues did you cultivate to achieve such a miraculous state?' The Taoist replied, 'I am insatiably learned, I practice the Dharma without laziness, I am diligent in upholding the precepts, and my wisdom is not lax. Therefore, I have attained the Tao and reached Nirvana.'

Then the Taoist spoke a verse:

'Much learning can uphold, the Dharma is like a wall, Diligent progress is insurmountable, from this precepts and wisdom are achieved.'

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。 多聞令志明，　　已明智慧增， 智則博解義，　　見義行法安。 多聞能除憂，　　能以定為歡， 善說甘露法，　　自致得泥洹。 聞為知法律，　　解疑亦見正， 從聞舍非法，　　行到不死處。」

道人說偈已，現佛光相，洪暉赫奕照曜天地。夫妻驚愕精神戰懼，改惡洗心頭腦打地，壞二十億惡，得須陀洹道。

昔佛在拘睒尼國美音精舍，與諸四輩廣說大法。有一梵志道士，智博通達眾經備舉無事不貫，貢高自譽天下無比，求敵而行，無敢應者。晝日執炬行城市中，人問之曰：「何以晝日執炬而行？」梵志答曰：「世皆愚冥目無所見，是以執炬以照之耳。觀察世間，無敢言者。」佛知梵志宿福應度，而行貢高求勝名譽，不計無常自恃憍恣，如是當墮太山地獄，無央數劫求出甚難。佛即化作一賢者，居肆上坐，即呼梵志：「何為作此？」梵志答曰：「以眾人冥晝夜不見明，故執炬火而照之耳。」賢者重問梵志：「經中有四明法，為知之不？」對曰：「不審。何謂四明法？」「一者明於天文地理和調四時，二者明於星宿分別五行，三者明於治國綏化有方，四者明於將兵固而無失。卿為梵志，有此四明法以不？」梵志慚愧，棄炬叉手有不及心。佛知其意即還復身，光明炳然晃照天地，便持梵聲為梵志說偈言：

「若多少有聞，　　自大以憍人， 是如盲執燭，　　照彼不自明

現代漢語譯本 多聽聞能使心志明朗，心志明朗后智慧增長。 有了智慧就能廣泛理解義理，理解義理后依循正法而行就能安穩。 多聽聞能消除憂愁，能以禪定為樂。 善於宣說甘露妙法，自己就能證得涅槃。 聽聞能使人了解法律，能解除疑惑並見到真理。 從聽聞中捨棄非法，修行就能到達不死之地。

道人說完偈語后，顯現佛光，光芒洪大，照耀天地。夫妻驚愕，精神戰慄，改過自新，頭腦叩地，破除了二十億的惡業，證得了須陀洹果位。

過去佛在拘睒彌國的美音精舍，與四眾弟子廣泛宣說大法。有一位婆羅門道士，智慧淵博，通達各種經典，沒有不精通的，他貢高自大，自詡天下無雙，四處求人挑戰，沒有人敢應戰。白天拿著火把在城市中行走，人們問他：『為什麼白天拿著火把行走？』婆羅門回答說：『世人都愚昧昏暗，眼睛看不見東西，所以拿著火把來照亮他們。觀察世間，沒有人敢與我辯論。』佛知道這位婆羅門宿世有福，應該被度化，但他卻貢高自大，追求虛名，不考慮無常，自恃驕縱，這樣下去會墮入太山地獄，無數劫都難以出來。佛就化作一位賢者，坐在集市上，呼喚婆羅門：『你為何這樣做？』婆羅門回答說：『因為眾人昏昧，白天黑夜都看不見光明，所以拿著火把來照亮他們。』賢者又問婆羅門：『經典中有四種明法，你可知道？』婆羅門回答說：『不知道。什麼是四種明法？』『第一是明瞭天文地理，調和四時；第二是明瞭星宿，分別五行；第三是明瞭治理國家，安撫百姓的方法；第四是明瞭帶兵打仗，穩固不失的方法。你作為婆羅門，有這四種明法嗎？』婆羅門慚愧，丟下火把，雙手合十，心中感到不足。佛知道他的心意，就恢復了真身，光明閃耀，照亮天地，然後用梵音為婆羅門說了偈語：

『如果稍微有些聽聞，就自大驕傲，輕視他人，這就如同盲人拿著蠟燭，只能照亮別人，卻不能照亮自己。』

English version Extensive learning makes the mind clear, and with a clear mind, wisdom increases. With wisdom, one can broadly understand the meaning of things, and by acting in accordance with the Dharma, one finds peace. Extensive learning can dispel worries and bring joy through meditation. Skillfully expounding the nectar of the Dharma, one can attain Nirvana. Learning enables one to understand the law, resolve doubts, and see the truth. Through learning, one abandons what is unlawful, and by practicing, one reaches the place of immortality.

After the ascetic spoke the verse, he manifested the light of the Buddha, a vast radiance illuminating heaven and earth. The couple was astonished and trembled with fear. They repented, bowed their heads to the ground, destroyed twenty billion evil deeds, and attained the state of Srotapanna.

In the past, the Buddha was at the Beautiful Sound Monastery in Kausambi, widely expounding the great Dharma to the four assemblies. There was a Brahmin ascetic, wise and versed in all scriptures, with nothing he did not understand. He was arrogant, boasting that he was unmatched in the world, seeking challenges, but no one dared to respond. During the day, he walked through the city holding a torch. People asked him, 'Why do you walk with a torch during the day?' The Brahmin replied, 'The world is foolish and dark, their eyes cannot see, so I hold a torch to illuminate them. Observing the world, no one dares to debate with me.' The Buddha knew that the Brahmin had past merits and should be saved, but he was arrogant, seeking fame, not considering impermanence, and was self-indulgent. If he continued like this, he would fall into the Tai Mountain Hell, and it would be difficult to escape for countless eons. The Buddha transformed into a wise man, sitting in the marketplace, and called out to the Brahmin, 'Why are you doing this?' The Brahmin replied, 'Because people are foolish, they cannot see the light day or night, so I hold a torch to illuminate them.' The wise man asked the Brahmin again, 'In the scriptures, there are four kinds of knowledge, do you know them?' The Brahmin replied, 'I do not know. What are the four kinds of knowledge?' 'First, understanding astronomy and geography, and harmonizing the four seasons; second, understanding the stars and distinguishing the five elements; third, understanding how to govern a country and pacify the people; fourth, understanding how to lead troops and be secure without loss. As a Brahmin, do you have these four kinds of knowledge?' The Brahmin was ashamed, dropped the torch, clasped his hands, and felt inadequate. The Buddha knew his mind, then returned to his true form, with light shining brightly, illuminating heaven and earth, and then spoke a verse to the Brahmin in a Brahma voice:

'If one has a little learning and becomes arrogant, looking down on others, it is like a blind person holding a candle, illuminating others but not oneself.'

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。」

佛說偈已告梵志曰：「冥中之甚無過於汝，而晝執炬行入大國，如卿所知何如一塵？」梵志聞之有慚愧色，即便叩頭愿為弟子。佛即受之令作沙門，意解妄止即得應真。

昔舍衛國有大長者，名曰須達，得須陀洹。有親友長者名曰好施，不信佛道及諸醫術，時得重病痿頓著床。宗親知友皆就省問，勸令治病，至死不肯。答眾人言：「吾事日月忠孝君父，畢命於此終不改志。」須達語曰：「吾所事師號曰為佛，神德廣被見者得福，可試請來說經咒愿，聽其所說言行進趣何如余道，事之與不隨卿所志。以卿病久不時除差，勸卿請佛冀蒙其福。」好施曰：「佳。卿便為吾請佛及眾弟子。」須達即便請佛及僧，往詣其門。佛放光明內外通徹，長者見光欣然身輕。佛前就坐，慰問長者：「所病何如？昔事何神？作何療治？」長者白佛：「奉事日月君長先人，恭敬齋戒祈請萬端，得病經時未蒙恩祐，醫藥鍼灸居門所忌，經戒福德素所不知，先人以來守死於此。」佛告長者：「人生世間，橫死有三：有病不治為一橫死，治而不慎為二橫死，憍恣自用不達逆順為三橫死。如此病者，非日月天地先人君父所能除遣，當以明道隨時安濟。一者四大寒熱當須醫藥，二者眾邪惡鬼當須經戒，三者奉事賢聖矜濟窮厄。德威神祇福祐群生，以大智慧消去陰蓋，奉行如此現世安吉終無抂橫，戒慧清凈世世常安。」

「事日為明故，　　事父為恩故， 事君以力故，　　聞故事道人

現代漢語譯本 佛陀說完偈語后告訴梵志說：『在黑暗中，沒有誰比你更甚了，你白天拿著火把在大國中行走，你所知道的，又比得上微塵嗎？』梵志聽了，面露慚愧之色，立刻叩頭請求成為佛陀的弟子。佛陀就接受了他，讓他做了沙門，他的心意解脫了妄念，立刻就證得了阿羅漢果。 從前，舍衛國有一位大長者，名叫須達，他證得了須陀洹果。他有一位親友長者，名叫好施，不相信佛道和各種醫術。當時，好施得了重病，身體虛弱地躺在床上。宗親好友都來探望他，勸他治病，但他至死都不肯。他回答眾人說：『我侍奉日月，忠孝君父，我將畢生如此，絕不改變志向。』須達對他說：『我所侍奉的老師，號稱佛陀，他的神德廣被，見到他的人都能得到福報。你可以試著請他來說經咒愿，聽聽他所說的言行，看看他比其他道如何，是否要侍奉他，都隨你的心意。你病了很久，一直沒有好轉，我勸你請佛陀來，希望你能蒙受他的福報。』好施說：『好。你便為我請佛陀和他的弟子們來吧。』須達立刻請佛陀和僧眾來到他家門口。佛陀放出光明，內外通徹，長者見到光明，欣然感到身體輕快。佛陀走到他面前坐下，慰問長者說：『你的病怎麼樣了？你以前侍奉什麼神？用什麼方法治療？』長者告訴佛陀說：『我侍奉日月君長和先人，恭敬齋戒，祈求了各種方法，但得病很久，沒有得到保佑。醫藥鍼灸，我家都忌諱，經戒福德，我向來都不知道。從先人以來，我就一直守著這些。』佛陀告訴長者說：『人生在世，有三種橫死：有病不治，是一種橫死；治療不謹慎，是第二種橫死；驕傲放縱，不明白順逆，是第三種橫死。像你這樣的病，不是日月天地先人君父所能消除的，應當用明道隨時安濟。第一，四大寒熱，應當用醫藥；第二，各種邪惡鬼怪，應當用經戒；第三，侍奉賢聖，救濟窮困。德威神祇，福佑眾生，用大智慧消除陰暗，奉行這些，現世安樂，終無災禍，戒慧清凈，世世平安。』 『侍奉太陽是爲了光明，侍奉父親是爲了恩情，侍奉君主是爲了盡力，聽聞這些，就應該侍奉道人。』

English version After the Buddha spoke the verse, he said to the Brahmin, 'In darkness, none is more profound than you. You walk with a torch in the daytime in a great country. What you know, how does it compare to a speck of dust?' The Brahmin, hearing this, showed a face of shame and immediately bowed his head, requesting to become the Buddha's disciple. The Buddha accepted him, making him a Shramana. His mind freed from delusion, he immediately attained Arhatship. In the past, in Shravasti, there was a great elder named Sudatta, who had attained the state of Srotapanna. He had a close friend, an elder named Good-Giving, who did not believe in the Buddha's teachings or any medical arts. At that time, Good-Giving fell seriously ill, weakened and bedridden. Relatives and friends came to visit him, urging him to seek treatment, but he refused until his death. He replied to the crowd, 'I serve the sun and moon, and am loyal to my parents and ruler. I will remain so until the end of my life and will not change my mind.' Sudatta said to him, 'The teacher I serve is called the Buddha. His divine virtue is widespread, and those who see him receive blessings. You can try inviting him to speak the scriptures and offer blessings. Listen to his words and actions, and see how he compares to other paths. Whether to serve him or not is up to you. Since you have been ill for a long time and have not recovered, I urge you to invite the Buddha, hoping you will receive his blessings.' Good-Giving said, 'Good. Then please invite the Buddha and his disciples for me.' Sudatta immediately invited the Buddha and the Sangha to his door. The Buddha emitted light that penetrated both inside and out. The elder, seeing the light, was delighted and felt his body lighten. The Buddha sat before him and asked, 'How is your illness? What gods did you serve in the past? What treatments did you use?' The elder told the Buddha, 'I serve the sun, moon, ruler, and ancestors. I have been respectfully fasting and praying in various ways, but I have been ill for a long time and have not received blessings. Medicine and acupuncture are taboo in my family. I have never known about scriptures and blessings. Since my ancestors, I have always adhered to these practices.' The Buddha told the elder, 'In life, there are three kinds of untimely deaths: one is dying from an illness without seeking treatment; the second is dying from careless treatment; and the third is dying from arrogance and not understanding the natural order. Your illness cannot be cured by the sun, moon, heaven, earth, ancestors, or ruler. You should use the clear path to find peace and relief. First, the four elements of cold and heat require medicine; second, various evil spirits require scriptures and precepts; and third, serving the virtuous and helping the poor. The virtue and power of the gods bless all beings. Use great wisdom to dispel darkness. By practicing these, you will have peace in this life and no misfortune. With pure precepts and wisdom, you will have peace in every life.' 'Serving the sun is for light, serving the father is for kindness, serving the ruler is for strength, hearing these, one should serve the man of the Way.'

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。 人為命事醫，　　欲勝依豪強， 法在智慧處，　　福行世世明。 察友在為務，　　別伴在急時， 觀妻在房樂，　　欲知智在說。 為能師見道，　　解疑令學明， 亦與清凈本，　　能奉持法藏。 聞能今世利，　　妻子昆弟友， 亦致後世福，　　積聞成聖智。 能攝為解義，　　解則戒不穿， 受法猗法者，　　從是疾得安。 是能散憂恚，　　亦除不祥衰， 欲得安隱吉，　　當事多聞者。」

於是長者聞佛說法，心意疑結㸌然云除，良醫進療委心道德，四大安靜眾患消除，如飲甘露，中外怡懌身安心定，得須陀洹道，宗室國人莫不敬奉。

昔羅閱祇國南有大山，去城二百里，南土諸國路由此山。山道深邃，有五百賊依險劫人，后遂縱橫所害狼藉，眾賈被毒王路不通，國王追討不能擒獲。時佛在國哀愍群生，念彼賊輩不知罪福，世有如來而目不睹，法鼓日震而耳不聞。「吾不往度，如石沉淵。」化作一人著好衣服，乘馬帶劍手執弓矢，鞍勒嚴飾金銀莊校，以明月珠垂絡馬體，跨馬鳴弦往入山中。群賊見之以為成事，作賊積年未有此便，卵之投石與此何異？群賊齊頭住前圍繞，挽弓拔刀諍欲剝脫。於是化人舉弓一發，使五百賊各被一箭，以刀指擬各被一瘡，瘡重箭深即皆顛倒。五百群賊宛轉臥地叩頭歸降。「為是何神威力乃爾？乞蒙原赦以活微命，愿時拔箭使瘡除愈，今者瘡痛不可堪忍。」化人答曰：「是瘡不痛、箭不為深，天下瘡重莫過於憂，殘害之甚莫過於愚

現代漢語譯本：人依靠醫術來治理生命，想要獲勝就要依靠豪強勢力。 真理存在於智慧之中，行善會使世世代代都光明。 考察朋友要看他是否盡心盡力，辨別同伴要在危急時刻。 觀察妻子要看她在家中是否快樂，想要了解一個人的智慧要聽他說話。 能夠成為老師的人，要能指引道路，解除疑惑使學生明白道理。 也要能保持清凈的本性，能夠奉持佛法寶藏。 聽聞佛法能帶來今生的利益，使妻子、兄弟、朋友受益。 也能帶來來世的福報，積累聽聞可以成就聖人的智慧。 能夠攝取佛法並理解其含義，理解之後就能持守戒律。 接受佛法並依循佛法的人，從此就能迅速獲得安寧。 佛法能夠驅散憂愁和憤怒，也能消除不祥和衰敗。 想要獲得安穩和吉祥，應當親近博學多聞的人。 於是長者聽聞佛陀說法，心中的疑惑和糾結像云一樣消散，他像良醫一樣全心信奉道德，四大安穩，各種疾病都消除了，如同飲用了甘露，身心內外都感到愉悅，身心安寧，獲得了須陀洹的果位，宗室和國人都非常敬重他。 從前，在羅閱祇國南部有一座大山，距離城池二百里，南方各國的道路都要經過這座山。山路深邃險峻，有五百個強盜依靠險要地勢搶劫過路的人，後來他們更加肆無忌憚，所害的人不計其數，商人們都遭受毒害，官道無法通行，國王派兵追捕也無法抓獲他們。當時佛陀在國中，哀憐眾生，想到那些強盜不知道罪福，世上有如來卻看不到，法鼓每天震響卻聽不到。「我不去度化他們，就像石頭沉入深淵一樣。」於是佛陀化作一個人，穿著華麗的衣服，騎著馬，帶著劍，手裡拿著弓箭，馬鞍和韁繩都裝飾著金銀，用明月珠裝飾馬身，騎著馬，拉響弓弦，進入山中。強盜們看到他，以為是送上門來的肥羊，他們當強盜多年，從未遇到過這樣的好事，這就像雞蛋碰石頭一樣。強盜們一擁而上，將他團團圍住，拉弓拔刀，爭著要剝奪他的財物。這時，化人舉起弓箭，一箭射出，使五百個強盜每人都中了一箭，用刀指著他們，每人都被刺傷，傷勢嚴重，箭傷很深，他們都倒在地上。五百個強盜在地上翻滾，叩頭求饒。「您是什麼神，威力竟然如此強大？乞求您原諒我們，饒我們一命，希望您能拔出箭，使我們的傷口痊癒，現在傷痛難忍。」化人回答說：「這傷不痛，箭也不深，天下最重的傷莫過於憂愁，殘害最深的莫過於愚癡。」

English version: People rely on medicine to manage their lives; to win, one must rely on the powerful. Truth resides in wisdom; doing good will illuminate generations. Observe friends by their dedication; discern companions in times of urgency. Observe a wife by her happiness at home; to know someone's wisdom, listen to their words. Those who can be teachers must guide the way, resolve doubts, and enlighten students. They must also maintain a pure nature and uphold the treasures of the Dharma. Hearing the Dharma brings benefits in this life, benefiting wives, brothers, and friends. It also brings blessings in the next life; accumulating knowledge leads to the wisdom of a sage. One who can grasp the Dharma and understand its meaning, upon understanding, can uphold the precepts. Those who accept the Dharma and follow it will quickly find peace. The Dharma can dispel sorrow and anger, and also eliminate misfortune and decline. To obtain peace and auspiciousness, one should associate with the learned. Then the elder, upon hearing the Buddha's teachings, had his doubts and knots of mind vanish like clouds. He, like a good doctor, wholeheartedly embraced morality. His four elements were at peace, and all his ailments were eliminated, as if he had drunk sweet dew. He felt joy both internally and externally, his body and mind were at peace, and he attained the state of Srotapanna. The royal family and the people of the country all respected him. In the past, south of the city of Rajagriha, there was a large mountain, two hundred miles from the city. The roads of the southern countries passed through this mountain. The mountain path was deep and treacherous. Five hundred bandits relied on the dangerous terrain to rob passersby. Later, they became even more reckless, harming countless people. Merchants were poisoned, and the official roads were impassable. The king sent troops to pursue them, but they could not be captured. At that time, the Buddha was in the country, pitying all living beings. He thought of those bandits who did not know about merit and demerit. The Tathagata was in the world, yet they could not see him. The Dharma drum was sounding daily, yet they could not hear it. 'If I do not go to convert them, it would be like a stone sinking into the abyss.' So the Buddha transformed himself into a person, wearing fine clothes, riding a horse, carrying a sword, and holding a bow and arrow. The saddle and reins were adorned with gold and silver, and the horse's body was decorated with bright moon pearls. He rode the horse, drew the bowstring, and entered the mountain. The bandits saw him and thought he was an easy target. They had been bandits for many years and had never encountered such good fortune. It was like an egg hitting a stone. The bandits rushed forward and surrounded him, drawing their bows and swords, vying to strip him of his possessions. At this moment, the transformed person raised his bow and shot an arrow, causing each of the five hundred bandits to be struck by an arrow. He pointed his sword at them, and each was wounded. The wounds were severe, and the arrows were deep, causing them all to fall to the ground. The five hundred bandits rolled on the ground, kowtowing and begging for mercy. 'What kind of divine power do you possess? We beg you to forgive us and spare our lives. We hope you can pull out the arrows and heal our wounds. The pain is unbearable.' The transformed person replied, 'These wounds are not painful, and the arrows are not deep. The heaviest wound in the world is sorrow, and the most harmful thing is ignorance.'

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。汝懷貪得之憂、殘殺之愚，刀瘡毒箭終不可愈。此二事者，根本深固，勇力壯士所不能拔。唯有經戒多聞慧義，以此明道療治心病，拔除憂愛愚癡貢高，制伏剛強豪富貪慾，積德學慧乃可得除，長獲安隱。」

於是化人即現佛身，相好挺特金顏英妙，即說偈言：

「斫瘡無過憂，　　射箭無過愚， 是壯莫能拔，　　唯從多聞除。 盲者從得眼，　　闇者從得燭， 示導世間人，　　如目將無目。 是故可舍癡，　　離慢豪富樂， 務學事聞者，　　是名積聚德。」

於是五百人見佛光相，重聞此偈，叩頭歸命克心悔過，刀瘡毒箭自然除愈，歡喜心開即受五戒，國界安寧莫不歡喜。

法句譬喻經篤信品第四

昔者舍衛國東南有大江，水既深而廣，有五百餘家居在岸邊，未聞道德度世之行，習於剛強欺詐為務，貪利自恣快心極意。世尊常念其應度者當往度之，知此諸家福應當度，於是世尊往至水邊坐一樹下。村人見佛光相奇異，莫不驚肅，皆往禮敬，或拜或揖問訊起居。佛命令坐為說經法，眾人聞之而心不信，習於欺怠不信真言。佛便化作一人從江南來，足行水上正沒其踝，來至佛前稽首禮佛。眾人見之莫不驚怪，問化人曰：「吾等先人以來居此江邊，未曾聞人行水上者，卿是何人？有何道術履水不沒？愿聞其意。」化人答曰：「吾是江南愚直之人，聞佛在此貪樂道德，至南岸邊不時得度。問彼岸人水為深淺？彼人見語：『水可齊踝，何不涉渡？』吾信其言，便爾來過，無他異術

現代漢語譯本：『你們懷有貪婪的憂慮和殘殺的愚昧，刀傷和毒箭終究無法治癒。這兩件事，根深蒂固，即使是勇猛的壯士也無法拔除。只有通過學習戒律、廣聞佛法、領悟智慧的真諦，才能明白道理，治療心中的疾病，拔除憂愁、愛慾、愚癡和貢高我慢，制伏剛強、豪富和貪慾，積累德行和智慧才能得以消除，長久獲得安寧。』 於是化身之人立即顯現佛身，相貌莊嚴，金色的容顏英俊神妙，隨即說偈語道： 『最大的創傷莫過於憂愁，最厲害的箭莫過於愚癡，這些是強壯的人也無法拔除的，只有通過廣聞佛法才能消除。盲人因此得以重見光明，黑暗的人因此得以獲得火燭，為世間人指引方向，如同眼睛引導沒有眼睛的人。因此應當捨棄愚癡，遠離傲慢、豪富和享樂，努力學習佛法，這才是積累功德的方法。』 於是五百人見到佛的光明相，再次聽到這首偈語，叩頭歸順，真心懺悔過錯，刀傷和毒箭自然痊癒，歡喜的心情打開，隨即受持五戒，國家安定，沒有不歡喜的。 《法句譬喻經·篤信品》第四 過去，舍衛國東南方有一條大江，水既深又廣，有五百多戶人家居住在岸邊，他們沒有聽聞過道德和度世的修行，習慣於剛強和欺詐，貪圖利益，放縱自己的慾望。世尊常常想著應該度化的人，就前往度化他們，知道這些人家有福報應當被度化，於是世尊來到水邊，坐在一棵樹下。村裡人見到佛的光明相，感到非常驚奇和敬畏，都前去禮拜，有的拜，有的作揖，問候起居。佛命令他們坐下，為他們講說佛法，眾人聽了卻不相信，習慣於欺騙和怠慢，不相信真言。佛就化作一個人從江南來，腳踩在水上，水只沒到他的腳踝，來到佛前，稽首禮拜。眾人見到后都感到非常驚奇，問化人說：『我們從祖先以來就居住在這江邊，從未聽說有人能在水上行走，您是什麼人？有什麼道術能在水上行走而不沉沒？希望聽聽您的意思。』化人回答說：『我是江南一個愚笨老實的人，聽說佛在這裡宣揚道德，就來到南岸邊，一時無法渡過。問對岸的人水有多深？那人見我后說：『水只到腳踝，為什麼不涉水渡過？』我信了他的話，就這麼過來了，沒有什麼其他的法術。』

English version: 'You harbor the worries of greed and the folly of killing; the wounds of knives and the poison arrows will ultimately not heal. These two matters are deeply rooted, and even the bravest warriors cannot uproot them. Only through studying the precepts, widely hearing the Dharma, and understanding the meaning of wisdom can one comprehend the truth, cure the diseases of the heart, uproot worries, desires, ignorance, and arrogance, subdue stubbornness, wealth, and greed, and accumulate virtue and wisdom to be eliminated, and obtain lasting peace.' Then, the transformed person immediately manifested the Buddha's form, with a dignified appearance, a golden face, and extraordinary beauty, and then spoke a verse: 'No wound is greater than worry, no arrow is sharper than ignorance. These are things that even the strong cannot pull out, only through hearing the Dharma can they be removed. The blind thus regain their sight, the dark thus obtain a candle, guiding the people of the world, like eyes leading the eyeless. Therefore, one should abandon ignorance, stay away from arrogance, wealth, and pleasure, and strive to learn the Dharma, this is the way to accumulate merit.' Then, the five hundred people saw the Buddha's light and heard this verse again, bowed their heads in submission, sincerely repented their mistakes, and the wounds of knives and poison arrows were naturally healed. Their hearts opened with joy, and they immediately received the five precepts. The country was peaceful, and everyone was happy. The Fourth Chapter of the Dhammapada Parable Sutra: Faith In the past, there was a large river to the southeast of Shravasti, deep and wide, with more than five hundred families living on its banks. They had not heard of morality or the practice of transcending the world, and were accustomed to being stubborn and deceitful, greedy for profit, and indulging their desires. The World Honored One often thought of those who should be saved and went to save them. Knowing that these families had the merit to be saved, the World Honored One came to the water's edge and sat under a tree. The villagers saw the Buddha's radiant appearance and were amazed and awestruck. They all went to pay their respects, some bowing, some making gestures of respect, and asking about his well-being. The Buddha ordered them to sit down and explained the Dharma to them, but the people did not believe, being accustomed to deception and laziness, and did not believe the true words. The Buddha then transformed into a person who came from the south of the river, walking on the water with the water only reaching his ankles, and came before the Buddha, bowing his head in reverence. The people were all amazed when they saw this and asked the transformed person, 'Since our ancestors, we have lived by this river and have never heard of anyone walking on water. Who are you? What kind of magic do you have that allows you to walk on water without sinking? We would like to hear your explanation.' The transformed person replied, 'I am a foolish and honest person from the south of the river. I heard that the Buddha was here preaching morality, so I came to the south bank, but could not cross for a while. I asked the people on the other side how deep the water was. They saw me and said, 'The water only reaches your ankles, why don't you wade across?' I believed them and came over like this, without any other magic.'

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。」佛時贊言：「善哉善哉！夫執信誠諦可度生死之淵，數里之江何足為奇？」

「信能渡淵，　　攝為船師，　　精進除苦， 慧到彼岸。　　士有信行，　　為聖所譽， 樂無為者，　　一切縛解。　　信乃得道， 法致滅度，　　從聞得智，　　所到有明。 信之與戒，　　慧意能行，　　健夫度慧， 從是脫淵。」

於是村人聞佛所說、見信之證，心開信堅，皆受五戒為清信士，明信日修法教普聞。

昔佛在世，時有大長者名修陀羅，財富無數信向道德，自誓常以臘月八日請佛及僧，終身子孫奉行不廢。長者亡時囑兒勿廢。兒名比羅陀，後日漸貧居無所有，臘月已至無有供辦，愁戚不樂。佛遣目連往問比羅陀：「汝父直月欲至，當設何計？」比羅陀答言：「亡父教令不敢違之，唯愿世尊勿見忽棄也。八日中時回光臨眄。」目連還白如是。比羅陀即將妻子至外家質取百兩金，還舍供辦，一切具足。佛與千二百五十眾僧，往詣其舍，坐畢行水下食，澡竟還於精舍。比羅陀歡喜不敢悔恨，其日夜半諸故藏中，自然寶物悉滿如故。比羅陀夫婦明旦見之，喜而且懼，懼官見問所從得此？夫妻共議當往問佛。尋到佛所具白如此。佛告比羅陀：「安意快用勿有疑難，汝之履信不違父教，持戒慚愧沒命不二，聞施慧道七財滿具，福德所致非為災變。智者能行，不問男女所生之處，福應自然。」

於是世尊，即說偈言：

「信財戒財，　　慚愧亦財，　　聞財施財， 慧為七財

現代漢語譯本：當時佛陀讚歎道：『說得好啊，說得好啊！能夠堅守誠信，就能渡過生死苦海，區區幾里寬的江河又算得了什麼呢？』 『信念能夠渡過深淵，將信念作為船伕，精進修行可以消除痛苦，智慧能夠到達彼岸。有信念並付諸行動的人，會受到聖人的讚譽，樂於無為的人，一切束縛都會解脫。通過信念可以得道，通過佛法可以達到涅槃，從聽聞佛法中獲得智慧，所到之處都會光明。信念與戒律，智慧與意念能夠並行，剛強的人憑藉智慧可以渡過苦海，從而脫離深淵。』 於是，村裡的人聽了佛陀所說的話，又看到了信心的證明，內心開悟，信心更加堅定，都受了五戒，成為清信士，明白信仰，每天都修習佛法，佛法教義廣為流傳。 過去佛陀在世的時候，有一位大長者名叫修陀羅，他擁有無數的財富，信仰道德，他發誓每年臘月八日都要請佛陀和僧眾，終身如此，他的子孫也奉行不廢。長者去世時囑咐兒子不要廢除這個傳統。他的兒子名叫比羅陀，後來家境逐漸貧困，一無所有，臘月將至，沒有辦法準備供奉，感到憂愁不樂。佛陀派目連去問比羅陀：『你父親的齋月快到了，你打算怎麼辦？』比羅陀回答說：『我不敢違背父親的教誨，只希望世尊不要嫌棄我。臘月初八中午時分，請您能光臨。』目連回來稟告了佛陀。比羅陀就帶著妻子到外家抵押了一百兩黃金，回到家中準備供奉，一切都準備妥當。佛陀帶著一千二百五十位僧眾，來到他家，坐下後行水、吃飯，洗漱完畢后回到精舍。比羅陀歡喜，不敢後悔。當天夜裡，他家舊的倉庫中，自然而然地充滿了寶物，和以前一樣。比羅陀夫婦第二天早上看到這些，既高興又害怕，害怕官府來問這些東西是從哪裡來的？夫妻倆商量著去問佛陀。他們很快來到佛陀那裡，詳細地說明了情況。佛陀告訴比羅陀：『安心使用，不要有任何疑慮，你因為堅守信念，沒有違背父親的教誨，持守戒律，感到慚愧，寧死不二，聽聞佈施和智慧之道，七種財富都已圓滿，這是福德所致，不是災禍。有智慧的人能夠做到，不論男女，不論出生在何處，福報都會自然而然地到來。』 於是世尊，就說了偈語： 『信財、戒財，慚愧也是財富，聽聞的財富、佈施的財富，智慧是第七種財富。』

English version: At that time, the Buddha praised, 'Excellent, excellent! If one holds firm to faith and sincerity, one can cross the ocean of birth and death. What is a river of a few miles worth mentioning?' 'Faith can cross the abyss, take faith as the boatman, diligent practice can eliminate suffering, and wisdom can reach the other shore. Those who have faith and act upon it will be praised by the sages. Those who are content with non-action will be freed from all bonds. Through faith, one can attain the Way; through the Dharma, one can reach Nirvana. From hearing the Dharma, one gains wisdom, and wherever one goes, there will be light. Faith and precepts, wisdom and intention can go hand in hand. The strong can cross the sea of suffering with wisdom, thus escaping the abyss.' Then, the villagers, having heard what the Buddha said and seen the proof of faith, were enlightened in their hearts, their faith became firmer, and they all received the five precepts, becoming lay disciples. They understood the faith, practiced the Dharma daily, and the teachings of the Dharma spread widely. In the past, when the Buddha was in the world, there was a great elder named Sudara, who possessed countless riches and believed in morality. He vowed to invite the Buddha and the Sangha every year on the eighth day of the twelfth lunar month, and his descendants would follow this practice without fail. When the elder passed away, he instructed his son not to abandon this tradition. His son, named Bilada, later became increasingly poor and had nothing. As the twelfth month approached, he had no means to prepare offerings and felt worried and unhappy. The Buddha sent Maudgalyayana to ask Bilada, 'Your father's fast day is approaching, what do you plan to do?' Bilada replied, 'I dare not disobey my father's teachings, I only hope that the World Honored One will not despise me. Please grace us with your presence at noon on the eighth day of the twelfth month.' Maudgalyayana returned and reported this to the Buddha. Bilada then took his wife to his wife's family and pawned one hundred taels of gold. He returned home to prepare the offerings, and everything was ready. The Buddha, along with one thousand two hundred and fifty monks, came to his house. After sitting down, they washed their hands, ate, and after washing up, they returned to the monastery. Bilada was happy and did not regret it. That night, the old storerooms in his house were naturally filled with treasures, just as before. Bilada and his wife saw this the next morning, both happy and afraid, fearing that the officials would ask where these things came from. The couple discussed going to ask the Buddha. They soon arrived at the Buddha's place and explained the situation in detail. The Buddha told Bilada, 'Use them with peace of mind, do not have any doubts. Because you have upheld your faith, not disobeyed your father's teachings, kept the precepts, felt ashamed, and would rather die than break them, and have heard the path of giving and wisdom, the seven treasures are now complete. This is due to your merit, not a disaster. Those who are wise can do this, regardless of gender or where they are born, blessings will come naturally.' Then the World Honored One spoke a verse: 'The wealth of faith, the wealth of precepts, shame is also wealth, the wealth of hearing, the wealth of giving, wisdom is the seventh wealth.'

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。　　從信守戒，　　常凈觀法， 慧而履行，　　奉教不忘。　　生有此財， 不問男女，　　終已不貧，　　賢者識真。」

比羅陀聞佛所說益加篤信，稽首佛足歡喜還家，具宣佛教誨其妻子，遂相承繼皆得道跡。

法句譬喻經戒慎品第五

昔波羅奈國有山，去城四五十里，有五沙門處山學道。晨旦出山人間乞食，食訖還山晚暮乃到，往還疲極不堪坐禪思惟正定，歷年如是不能得道。佛愍念之勞而無獲，化作一道人往到其所，問諸道人：「隱居修道得無勞惓？」諸沙門言：「吾等在此去城既遠，四大之身當須飲食，日日供給往還疲勞，經年曆歲勤苦竟已，晝日往返暮輒疲頓，不暇復得修道，為當正爾畢命而已。」道人語曰：「夫為道者，以戒為本攝心為行，賤形貴真捐棄軀命，食以支形守意正定，內學止觀滅意得道，養身順情安得免苦？愿諸道人明日莫行，吾當供養，使諸道人休息一日。」時五沙門意大歡喜怪未曾有，安心定意不復憂行。明日日中，此化道人送食而來，食訖安和心意惔怕，於是化人為說偈言：

「比丘立戒，　　守攝諸根，　　食知自節， 寤意令應。　　以戒降心，　　守意正定， 內學止觀，　　無忘正智。　　明哲守戒， 內思正智，　　行道如應，　　自凈除苦。」

化道人說此偈已，顯現佛身光相之容，於是五沙門精神震疊，咸思惟戒，即得阿羅漢道。

法句譬喻經惟念品第六

昔佛在世時，弗加沙王與瓶沙王親友

現代漢語譯本 『從信守戒律，常常以清凈之心觀察佛法，以智慧去實踐，奉行教誨而不忘。這樣的人一生擁有財富，無論男女，最終都不會貧窮，賢明的人能夠認識到這個真理。』 比羅陀聽了佛陀所說的話，更加篤信，他向佛陀的腳稽首，歡喜地回到家中，將佛陀的教誨告訴他的妻子，於是他們相繼都證得了道果。 《法句譬喻經·戒慎品第五》 過去，在波羅奈國有一座山，距離城池四五十里。有五位沙門在山中修行。每天早晨，他們出山到人間乞食，吃完飯後返回山中，直到傍晚才到達。他們往返奔波，疲憊不堪，無法坐禪思惟，進入正定。多年來都是如此，無法得道。佛陀憐憫他們勞累而無所獲，就化作一位道人來到他們那裡，問這些道人：『隱居修行，難道不覺得勞累嗎？』沙門們說：『我們住在這裡，離城很遠，四大之身需要飲食，每天都要供給，往返奔波非常疲勞。多年來勤苦修行，白天往返，晚上就疲憊不堪，沒有時間再修行了，難道就這樣結束一生嗎？』道人說：『修道的人，以戒律為根本，以攝心為修行，輕視形體，重視真理，捨棄軀體生命，用食物來維持身體，守住意念，進入正定，向內學習止觀，滅除意念才能得道。如果養身順情，怎麼能免除痛苦呢？希望各位道人明天不要出門，我來供養你們，讓各位道人休息一天。』當時，五位沙門非常高興，覺得從未有過，安心定意，不再為出行擔憂。第二天中午，這位化身的道人送來食物，吃完飯後，他們身心安和，心意平靜。於是，化身道人就為他們說了偈語： 『比丘應當持守戒律，守護攝持諸根，飲食知節制，醒悟時意念應當清明。用戒律來降伏內心，守護意念，進入正定，向內學習止觀，不要忘記正智。明智的人持守戒律，內心思惟正智，修行應當如法，自我凈化，去除痛苦。』 化身道人說完這偈語后，顯現出佛陀的光明相貌，於是五位沙門精神振奮，都思惟戒律，立即證得了阿羅漢道。 《法句譬喻經·惟念品第六》 過去，佛陀在世時，弗加沙王和瓶沙王是親密的朋友。

English version 'By adhering to precepts, constantly observing the Dharma with a pure mind, practicing with wisdom, and upholding the teachings without forgetting, such a person will possess wealth throughout their life. Regardless of gender, they will ultimately not be poor, and the wise will recognize this truth.' Birodha, upon hearing the Buddha's words, became even more devout. He bowed at the Buddha's feet, joyfully returned home, and shared the Buddha's teachings with his wife. Consequently, they both attained the path of enlightenment. The Dhammapada Parable Sutra, Chapter 5: Vigilance In the past, in the kingdom of Varanasi, there was a mountain about forty or fifty miles from the city. Five ascetics were practicing on the mountain. Every morning, they would descend to the human realm to beg for food. After eating, they would return to the mountain, arriving only in the evening. They were exhausted from the constant travel, unable to sit in meditation and enter samadhi. This had been their routine for years, and they had not attained enlightenment. The Buddha, compassionate towards their fruitless efforts, transformed himself into a Taoist and went to them, asking, 'Living in seclusion and practicing, do you not feel weary?' The ascetics replied, 'We live here, far from the city. Our physical bodies require food, and we must provide for them daily. The constant travel is exhausting. We have been diligently practicing for years, but we are weary from the daily journeys and have no time for further practice. Is this how we will end our lives?' The Taoist said, 'Those who practice the Way take precepts as their foundation and mind control as their practice. They despise the physical form and value truth, abandoning their physical lives. They use food to sustain the body, guard their thoughts, and enter samadhi. They learn inner contemplation and extinguish thoughts to attain enlightenment. If you indulge in physical comfort, how can you avoid suffering? I wish that you ascetics would not go out tomorrow. I will provide for you, allowing you to rest for a day.' At that time, the five ascetics were overjoyed, feeling that this was unprecedented. They settled their minds and no longer worried about going out. The next day at noon, the transformed Taoist brought food. After eating, they felt peaceful and calm. Then, the transformed Taoist spoke these verses to them: 'A bhikkhu should uphold the precepts, guard and control the senses, be moderate in eating, and keep the mind clear when awake. Use precepts to subdue the mind, guard the thoughts, enter samadhi, learn inner contemplation, and do not forget right wisdom. The wise uphold the precepts, contemplate right wisdom within, practice the Way as it should be, purify themselves, and remove suffering.' After the transformed Taoist spoke these verses, he revealed the radiant form of the Buddha. The five ascetics were spiritually shaken, and they all contemplated the precepts, immediately attaining the path of Arhatship. The Dhammapada Parable Sutra, Chapter 6: Mindfulness In the past, when the Buddha was in the world, King Pukkusa and King Bimbisara were close friends.

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。弗加沙王未知佛道，作七寶華以遺瓶沙，瓶沙王得之轉奉上佛，白佛言：「弗加沙王與我為友，遺我此華，今已上佛，愿令彼王心開意解，見佛聞法奉敬聖眾。當以何物以報所遺？」佛告瓶沙：「寫十二因緣經，送持與之。彼王得經心必信解。」即寫經卷，別書文曰：「卿以寶華見遺，今以法華相上，詳思其義果報深美，到便誦習以同道味。」弗加沙王得經讀之，尋省反覆亙然信解，喟然嘆曰：「道化真妙精義安神，國榮五欲憂惱之元，累劫習迷始今乃寤，顧視流俗無可貪樂。」即召群臣國付太子，便自剃頭行作沙門，法服持缽詣羅閱祇城外，在陶家窯中寄宿，明日當入城分衛，食訖當至佛所奉受經戒。佛以神通知弗加沙明日食時其命將終，故從遠來不得見佛，又不聞經甚可憐愍，於是世尊化作沙門，往至陶家欲求寄宿。陶家語曰：「向有一沙門在彼窯中，可往共止宿也。」把草入窯坐於一面，問弗加沙：「從何所來？師為是誰？以何因緣行作沙門？為見佛未？」弗加沙言：「吾未見佛，聞十二因緣便作沙門，明日入城乃分衛已，當往見佛耳。」化沙門言：「人命危脆朝夕有變，無常宿對卒至無期，但當觀身四大所由，合成散滅各還其本。思惟覺意空凈無想，專念三尊、佈施戒德，能知無常見佛無異，方念明日種無益想。」

時化沙門即說偈言：

「夫人得善利，　　乃來自歸佛， 是故當晝夜，　　常唸佛法眾。 己知自覺意，　　是為佛弟子， 常當晝夜念，　　佛與法及眾

現代漢語譯本：弗加沙王不瞭解佛法，製作了七寶蓮花送給瓶沙王。瓶沙王得到后，又轉獻給佛陀，並對佛說：『弗加沙王是我的朋友，他送給我這蓮花，現在我把它獻給佛陀，希望他能心開意解，見到佛陀，聽聞佛法，敬奉僧眾。我應該用什麼來回報他送的禮物呢？』佛陀告訴瓶沙王：『抄寫一份十二因緣經，送給他。他得到經書後，內心一定會信服理解。』於是，瓶沙王抄寫了經書，並在經書上寫道：『您送我寶蓮花，現在我用法蓮花回贈您，仔細思考其中的含義，果報深遠美好，收到后請誦讀學習，一同領悟佛法真諦。』弗加沙王得到經書後，閱讀並反覆思考，豁然開朗，信服理解，感嘆道：『佛法真是玄妙，精義能使人心安寧。世俗的榮華富貴是憂愁煩惱的根源，我累劫以來都迷惑不悟，今天才醒悟過來，看看世俗的享樂，實在沒有什麼值得貪戀的。』於是，他召集大臣，將國家託付給太子，自己剃度出家，成為沙門，身穿僧衣，手持缽盂，來到羅閱祇城外，寄宿在陶工的窯中，打算第二天入城乞食，然後去佛陀那裡接受經戒。佛陀以神通知道弗加沙王明天吃飯時就會去世，因為路途遙遠無法見到佛陀，又沒有聽聞佛法，非常可憐。於是，世尊化作沙門，來到陶工家想要借宿。陶工說：『先前有一位沙門在那個窯中，你可以去和他一起住。』化沙門拿著草進入窯中，坐在旁邊，問弗加沙：『你從哪裡來？你的師父是誰？因為什麼因緣出家做沙門？見過佛陀了嗎？』弗加沙說：『我沒有見過佛陀，聽聞十二因緣就出家做了沙門，明天入城乞食后，就去見佛陀。』化沙門說：『人的生命脆弱，早晚都會變化，無常的宿命突然降臨，沒有預期的。應該觀察身體是由四大組成，聚合后又會散滅，各自迴歸本源。思考覺悟的意義，空凈無想，專心念誦三寶，佈施持戒，能明白無常的道理，和見到佛陀沒有區別，不要想著明天，那種想法沒有益處。』 這時，化沙門就說了偈語：『人能獲得善利，就會歸依佛陀，所以應當晝夜，常常唸誦佛法僧。自己明白覺悟的意義，就是佛的弟子，應當晝夜唸誦，佛法和僧眾。』

English version: King Fugaśha, not knowing the Buddha's teachings, made seven-jeweled lotuses as a gift for King Bimbisara. King Bimbisara, upon receiving them, offered them to the Buddha, saying, 'King Fugaśha is my friend, and he sent me these lotuses. Now I offer them to the Buddha, hoping that he will open his mind, see the Buddha, hear the Dharma, and respect the Sangha. What should I use to repay his gift?' The Buddha told King Bimbisara, 'Write out the Sutra of the Twelve Links of Dependent Origination and send it to him. Upon receiving the sutra, his heart will surely believe and understand.' So, King Bimbisara wrote out the sutra and included a note saying, 'You sent me precious lotuses, and now I return the favor with the Dharma lotus. Ponder its meaning, for the karmic rewards are profound and beautiful. Upon receiving it, please recite and study it, so we may together understand the true meaning of the Dharma.' King Fugaśha, upon receiving the sutra, read it and pondered it repeatedly, and he suddenly understood and believed. He sighed and said, 'The Dharma is truly profound, and its essence brings peace to the mind. The glory and wealth of the world are the source of worry and distress. I have been deluded for countless eons, and only now have I awakened. Looking at worldly pleasures, there is nothing worth craving.' He then summoned his ministers, entrusted the kingdom to his crown prince, and shaved his head to become a śramaṇa. Wearing monastic robes and carrying a begging bowl, he went outside the city of Rajagriha and stayed overnight in a potter's kiln, planning to enter the city the next day to beg for alms and then go to the Buddha to receive the precepts. The Buddha, through his divine powers, knew that King Fugaśha would die the next day at mealtime. Because of the distance, he would not be able to see the Buddha, nor would he hear the Dharma, which was very pitiful. Therefore, the World Honored One transformed himself into a śramaṇa and went to the potter's house seeking lodging. The potter said, 'There is already a śramaṇa in that kiln; you can go and stay with him.' The transformed śramaṇa took some grass and entered the kiln, sitting to one side. He asked Fugaśha, 'Where do you come from? Who is your teacher? What is the reason you became a śramaṇa? Have you seen the Buddha?' Fugaśha said, 'I have not seen the Buddha. Upon hearing the Twelve Links of Dependent Origination, I became a śramaṇa. Tomorrow, after begging for alms in the city, I will go to see the Buddha.' The transformed śramaṇa said, 'Human life is fragile and changes from morning to evening. The impermanent fate can arrive suddenly without warning. One should observe that the body is composed of the four elements, which come together and then disperse, each returning to its origin. Ponder the meaning of enlightenment, emptiness, and non-thought. Focus on the Three Jewels, practice giving and keeping precepts. Understanding impermanence is no different from seeing the Buddha. Do not think about tomorrow, for such thoughts are of no benefit.' At that time, the transformed śramaṇa spoke the following verse: 'When people obtain good fortune, they will return to the Buddha. Therefore, day and night, they should always remember the Buddha, the Dharma, and the Sangha. Those who understand the meaning of enlightenment are disciples of the Buddha. They should always, day and night, remember the Buddha, the Dharma, and the Sangha.'

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。 念身念非常，　　念戒佈施德， 空不願無想，　　晝夜當念是。」

時化沙門在於窯中，為弗加沙說非常之要，弗加沙王思惟意定，即得阿那含道。佛知已解，為現佛身光明相好。弗加沙王驚喜踴躍，稽首作禮。佛重告之曰：「罪對無常，畢故莫恐。」弗加沙王言：「敬奉尊教。」忽然別去。明日食時，弗加沙王入城分衛，于城門中逢新產牸牛護犢，抵殺弗加沙王潰腹命終，即生阿那含天。佛遣諸弟子耶旬起塔，佛語諸弟子：「罪對之根不可不慎。」

法句譬喻經慈仁品第七

昔佛在羅閱祇，去國五百里有山，山中有一家，有百二十二人。生長山藪殺獵為業，衣皮食肉初不田作，奉事鬼神不識三尊。佛以聖智明其應度，往詣其家坐一樹下。男子行獵，唯有婦女在，見佛光相明照天地，山中木石皆變金色，大小驚喜，知佛神人，皆往禮拜供施坐席。佛為諸母人說殺生之罪、行慈之福，恩愛一時會有離別。諸母人聞經歡喜，前白佛言：「山民貪害以肉為食，欲設微供，愿當納受。」佛告諸母人：「諸佛之法不以肉食，吾已食來不須復辦。」因告之曰：「夫人生世所食無數，何以不作有益之食，而殘害群生以自濟活，死墮惡道損而無益？人食五穀，當愍眾生，蠕動之類莫不貪生，殺彼活已殃罪不朽，慈仁不殺世世無患。」

「為仁不殺，　　常能攝身，　　是處不死， 所適無患。　　不殺為仁，　　慎言守心， 是處不死，　　所適無患

現代漢語譯本 『要時常思念身體的無常，思念戒律、佈施的功德，思念空性、無愿、無想，日夜都應當這樣思念。』 當時，一位沙門在窯洞中，為弗加沙講述無常的要義。弗加沙王思惟入定，立即證得阿那含果位。佛陀知道他已經開悟，便顯現佛身的光明相好。弗加沙王驚喜踴躍，叩頭作禮。佛陀再次告訴他：『罪業的報應是無常的，過去的事情不必恐懼。』弗加沙王說：『我恭敬地奉行您的教誨。』說完忽然離去。第二天吃飯時，弗加沙王進城乞食，在城門口遇到剛生產的母牛護犢，被母牛抵死，腹部破裂而亡，隨即往生阿那含天。佛陀派遣弟子耶旬建造佛塔，佛陀告訴弟子們：『罪業的根源不可不謹慎。』 《法句譬喻經》慈仁品第七 過去，佛陀在羅閱祇，距離國都五百里有一座山，山中有一戶人家，共有一百二十二人。他們生長在山林中，以打獵為生，穿獸皮，吃肉，從不耕種，供奉鬼神，不認識佛、法、僧三寶。佛陀以聖智知道他們應該被度化，就前往他們家，坐在一棵樹下。男子都去打獵了，只有婦女在家，她們看見佛陀的光明相好照耀天地，山中的樹木石頭都變成金色，大小都很驚喜，知道佛陀是神人，都前去禮拜，供奉坐席。佛陀為眾婦女講述殺生的罪過、行慈的福報，以及恩愛終將離別的道理。眾婦女聽了經文，非常歡喜，上前對佛陀說：『山民貪婪殘害，以肉為食，想要略微供奉，希望您能接受。』佛陀告訴眾婦女：『諸佛的教法不以肉食為供養，我已經吃過了，不需要再準備了。』於是告訴她們：『人活在世上所吃的食物無數，為什麼不吃有益的食物，而要殘害眾生來維持自己的生命，死後墮入惡道，毫無益處？人吃五穀，應當憐憫眾生，蠕動的生物沒有不貪生的，殺死它們來活自己，罪業不會消滅，慈悲仁愛不殺生，世世代代沒有憂患。』 『行仁不殺生，常常能夠約束自身，這樣就不會死亡，無論去哪裡都沒有憂患。不殺生是仁慈，謹慎言語，守護內心，這樣就不會死亡，無論去哪裡都沒有憂患。』

English version 'One should constantly contemplate the impermanence of the body, the virtues of precepts and giving, and the emptiness, wishlessness, and non-thought. Day and night, one should contemplate these things.' At that time, a Shramana was in a cave, explaining the essence of impermanence to King Phukkusa. King Phukkusa meditated and attained the Anagami stage. The Buddha, knowing he had awakened, manifested his radiant form. King Phukkusa was overjoyed, prostrated, and paid homage. The Buddha told him again, 'The retribution of sins is impermanent; do not fear the past.' King Phukkusa said, 'I respectfully follow your teachings.' Then he suddenly departed. The next day, at mealtime, King Phukkusa entered the city to beg for food. At the city gate, he encountered a newly calved cow protecting its calf, and was gored to death, his abdomen ruptured. He was immediately reborn in the Anagami heaven. The Buddha sent his disciple Yejun to build a stupa. The Buddha told his disciples, 'The root of sin must be carefully guarded against.' The Seventh Chapter on Kindness and Benevolence from the Dhammapada Parable Sutra In the past, the Buddha was in Rajagriha. Five hundred miles from the capital, there was a mountain. In the mountain lived a family of one hundred and twenty-two people. They lived in the forest, hunting for a living, wearing animal skins, eating meat, never farming, worshiping spirits, and not knowing the Three Jewels of Buddha, Dharma, and Sangha. The Buddha, with his holy wisdom, knew they should be converted, so he went to their home and sat under a tree. The men were out hunting, and only the women were at home. They saw the Buddha's radiant form illuminating the heavens and earth, and the trees and stones in the mountains turned golden. They were all surprised and knew the Buddha was a divine being. They all went to pay homage and offered him a seat. The Buddha explained to the women the sins of killing, the blessings of practicing kindness, and the principle that love and affection will eventually lead to separation. The women were delighted to hear the teachings and said to the Buddha, 'The mountain people are greedy and harmful, eating meat for food. We wish to make a small offering; we hope you will accept it.' The Buddha told the women, 'The teachings of the Buddhas do not accept meat as an offering. I have already eaten, so there is no need to prepare more.' Then he told them, 'People in this world eat countless foods. Why not eat beneficial foods, instead of harming living beings to sustain your own lives, which will lead to falling into evil realms after death, with no benefit? People should eat grains and have compassion for all living beings. No creature, no matter how small, does not crave life. Killing them to live will not erase the sin. Kindness and benevolence, not killing, will bring no suffering for generations to come.' 'Practicing benevolence and not killing, one can always restrain oneself. In this way, one will not die, and wherever one goes, there will be no suffering. Not killing is benevolence. Being careful in speech and guarding one's heart, one will not die, and wherever one goes, there will be no suffering.'

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。　　垂拱無為， 不害眾生，　　無所嬈惱，　　是應梵天。 常以慈哀，　　凈如佛教，　　知足知止， 是度生死。」

佛說偈已男子獵還，諸婦聽經不復行迎。其夫驚疑怪不如常，棄肉來歸謂有變故，至見諸婦皆坐佛前叉手聽經，瞋恚聲張欲圖毀佛。諸婦諫曰：「此是神人，勿興惡意也。」即各悔過為佛作禮。佛重為說不殺之福、殘害之罪。夫主意解長跪白佛：「吾等生長深山，以殺獵自居，罪過累積，當行何法得免重殃？」

「履仁行慈，　　博愛濟眾，　　有十一譽， 福常隨身。　　臥安覺安，　　不見惡夢， 天護仁愛，　　不毒不兵，　　水火不喪， 所在得利，　　死升梵天，　　是為十一。」

佛說偈已，男女大小百二十二人，歡欣信受皆奉持五戒。佛語瓶沙王：「給其田地賜與穀食。」仁化廣普國界安寧。

昔有大國王名和默，處在邊境未睹三尊聖妙之化，奉事梵志外道妖蠱，舉國奉邪，殺生祭祀以此為常。時王母病痿頓著床，使諸醫師不蒙湯藥，遣諸醫女所在請求，經年曆歲未得除差。更召國內諸婆羅門得二百人，請入令坐供設飲食而告之曰：「吾大夫人病困經久，不知何故乃使如此？卿等多智，明識相法天地星宿，有何不可具見告示？」諸婆羅門言：「星宿倒錯陰陽不調故使爾耳。」王曰：「作何方宜使得除愈？」婆羅門言：「當於城外平治凈處，郊祠四山日月星宿，當得百頭畜生，種種各異類，及一小兒，殺以祠天

現代漢語譯本：

『垂拱而治，不傷害眾生，不擾亂眾生，這才是應合梵天的行為。 常常懷有慈悲之心，清凈如佛教導，知足而止，這樣才能度脫生死。』 佛陀說完偈語后，男子打獵回來，他的妻子們正在聽經，沒有像往常一樣去迎接他。丈夫感到驚疑，覺得事情反常，便丟下獵物回家，以為發生了什麼變故。到家后，他看到妻子們都坐在佛陀面前，合掌聽經，便怒火中燒，大聲嚷嚷著要毀壞佛陀。他的妻子們勸阻他說：『這位是神人，不要產生惡意。』丈夫們立刻悔過，向佛陀行禮。佛陀再次為他們講述了不殺生的福報和殘害生命的罪過。丈夫們心意開解，長跪在佛陀面前說：『我們生長在深山裡，以打獵為生，罪過深重，應當修行什麼法才能免除重大的災禍？』 『施行仁愛，推行慈悲，博愛救濟眾人，這樣的人有十一項美譽，福報常常伴隨他。 他睡覺安穩，醒來也安穩，不會做惡夢，天神會保護仁愛之人，不會遭受毒害和兵禍，不會被水火所傷，無論在哪裡都能得到利益，死後會升入梵天，這就是十一項美譽。』 佛陀說完偈語后，男女老少一百二十二人，歡喜信受，都奉持五戒。佛陀告訴瓶沙王：『給他們田地，賜給他們穀物食物。』仁愛的教化廣泛傳播，國家也因此安定太平。 過去有一位大國王名叫和默，他住在邊境地區，沒有見過佛、法、僧三寶的聖妙教化，信奉婆羅門外道的妖術蠱惑，全國上下都信奉邪教，殺生祭祀是常有的事。當時，國王的母親生病，身體虛弱臥床不起，派了很多醫生都無法用湯藥治好，又派醫女四處求醫，經過一年又一年，病情都沒有好轉。國王又召集國內的婆羅門二百人，請他們入宮就坐，供奉飲食，然後告訴他們說：『我的大夫人病重很久了，不知道是什麼原因導致她這樣？你們都很有智慧，明瞭相法、天地星宿，有什麼不能看到的，請都告訴我。』婆羅門說：『星宿錯亂，陰陽不調，所以才會這樣。』國王問：『用什麼方法才能讓她痊癒？』婆羅門說：『應當在城外平整乾淨的地方，祭祀四山、日月星宿，要用一百頭牲畜，種類各異，還要用一個小孩，殺了祭天。』

English version:

'Governing by non-action, not harming living beings, not disturbing them, this is in accordance with Brahma. Always having a compassionate heart, being pure like the Buddha's teachings, knowing contentment and stopping at the right point, this is how to transcend birth and death.' After the Buddha finished speaking the verse, the man returned from hunting. His wives, who were listening to the teachings, did not come to greet him as usual. The husband was surprised and suspicious, feeling that things were not normal. He dropped his prey and went home, thinking something had happened. When he arrived, he saw his wives all sitting in front of the Buddha, listening to the teachings with their palms together. He became enraged and loudly threatened to destroy the Buddha. His wives advised him, 'This is a divine person, do not harbor evil intentions.' The husbands immediately repented and bowed to the Buddha. The Buddha then spoke to them again about the blessings of not killing and the sins of harming life. The husbands' minds were opened, and they knelt before the Buddha, saying, 'We have grown up in the deep mountains, making a living by hunting. Our sins are numerous. What practices should we follow to avoid great calamities?' 'Practicing benevolence, promoting compassion, and loving and helping all beings, such a person has eleven merits, and blessings always accompany them. They sleep peacefully, wake up peacefully, do not have nightmares, the gods protect the benevolent, they will not suffer from poison or war, they will not be harmed by water or fire, they will gain benefits wherever they go, and after death, they will ascend to Brahma. These are the eleven merits.' After the Buddha finished speaking the verse, one hundred and twenty-two people, men, women, and children, joyfully accepted the teachings and all observed the five precepts. The Buddha told King Bimbisara, 'Give them land and provide them with grain and food.' The benevolent teachings spread widely, and the country became peaceful and stable. In the past, there was a great king named Hamoka, who lived in a border region and had not seen the sacred teachings of the Three Jewels (Buddha, Dharma, and Sangha). He believed in the sorcery and witchcraft of the Brahmin heretics. The whole country followed these evil practices, and killing for sacrifices was common. At that time, the king's mother fell ill, becoming weak and bedridden. Many doctors were sent, but no medicine could cure her. Female doctors were sent everywhere to seek treatment, but after years, her condition did not improve. The king then summoned two hundred Brahmins from the country, invited them to sit in the palace, provided them with food and drink, and then told them, 'My great queen has been ill for a long time. I do not know what is causing her condition. You are all very wise and understand physiognomy, the heavens, and the stars. Is there anything you cannot see? Please tell me everything.' The Brahmins said, 'The stars are misaligned, and the yin and yang are imbalanced, which is why she is like this.' The king asked, 'What methods can be used to cure her?' The Brahmins said, 'You should prepare a clean and level place outside the city, and offer sacrifices to the four mountains, the sun, the moon, and the stars. You should use one hundred animals of various kinds, and also a small child, to kill and offer to the heavens.'

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。王自躬身將母至彼，跪拜請命，然後乃差。」王即供辦如其所言，驅人像馬牛羊百頭，隨道悲鳴震動天地，從東門出當就祭壇殺以祠天。世尊大慈普濟眾生，愍是國王頑愚之甚，云何興惡殺眾生命，欲救一人？於是世尊將從大眾往到其國，在城東門道路逢王及婆羅門輩，所驅畜生悲鳴而來。王遙見佛，如日初出如月盛滿，光相炳然照曜天地，人民見者莫不愛敬，所驅畜生祭啜之具，皆愿求脫。王即前進下車卻蓋，為佛作禮，叉手長跪問訊世尊。佛命令坐問欲所至？拱手答言：「國大夫人得病經久，良醫神祇無不周遍，今始欲行解謝星宿四山五嶽，為母請命冀蒙得差。」佛告大王：「善聽一言。欲得穀食當行耕種，欲得大富當行佈施，欲得長命當行大慈，欲得智慧當行學問；行此四事，隨其所種還得其果。夫富貴之家，不貪貧賤之食，諸天以七寶為宮殿，衣食自然，豈當舍甘露之餐來食粗穢也？祠祀淫亂以邪為正，殺生求生去生道遠，殺害眾命欲救一人，安得如此？」

「若人壽百歲，　　勤事天下神， 象馬用祭祀，　　不如行一慈。」

佛說偈時即放光明烈照天地，三塗八難莫不歡喜，各得其所。國王和默聞說妙法，又睹光明甚大歡喜，即得道跡；病母聞法，五情悅豫所患消除。二百梵志睹佛光相，重聞其言，慚愧悔過，愿為弟子。佛盡受之，皆作沙門各得如願。王及大臣請佛供養一月乃去，以法治正國遂興隆

現代漢語譯本：國王親自彎腰將母親扶到那裡，跪拜，然後才離開。國王立即按照他所說的準備，驅趕人、象、馬、牛、羊各一百頭，它們沿路悲鳴，震動天地，從東門出去，準備在祭壇上宰殺來祭祀上天。世尊大慈大悲，普度眾生，憐憫這位國王的愚昧，怎麼能爲了救一個人而興起殺戮，奪取眾多生命呢？於是世尊帶領大眾前往那個國家，在城東的道路上遇到了國王和婆羅門等人，他們驅趕著悲鳴的牲畜前來。國王遠遠地看見佛，像初升的太陽，像滿月的皎潔，光芒四射，照耀天地，人們見了無不敬愛，被驅趕的牲畜和祭祀的器具，都希望得到解脫。國王立即上前下車，收起車蓋，向佛行禮，合掌長跪，向世尊問候。佛命令他坐下，問他要去哪裡？國王拱手回答說：『我的王后生病很久了，名醫和神祇都請遍了，現在正要祭拜星宿、四山五嶽，為母親祈求，希望能夠痊癒。』佛告訴國王：『好好聽我說。想要得到糧食，就應當耕種；想要得到財富，就應當佈施；想要得到長壽，就應當行大慈；想要得到智慧，就應當學習知識；實行這四件事，就會得到相應的果報。富貴人家，不貪圖貧賤的食物，諸天以七寶為宮殿，衣食自然，怎麼會捨棄甘露的美味來吃粗劣的食物呢？祭祀神靈，以邪為正，殺生求生，離生之道就遠了，殺害眾多生命想要救一個人，怎麼能這樣做呢？』 『如果有人活到一百歲，勤勞地侍奉天下的神靈，用象馬祭祀，還不如行一次慈悲。』 佛說偈語時，立即放出光明，照耀天地，三塗八難的眾生無不歡喜，各自得到安樂。國王默然聽聞妙法，又看到光明，非常歡喜，立即證得道果；生病的母親聽聞佛法，五情愉悅，疾病消除。二百梵志看到佛的光相，又聽到佛的教誨，慚愧悔過，願意做佛的弟子。佛都接受了他們，他們都做了沙門，各自如願。國王和大臣請佛供養一個月才離開，用佛法治理國家，國家因此興盛。

English version: The king himself bent down to help his mother to that place, knelt down and bowed, and then left. The king immediately prepared as he was told, driving a hundred each of people, elephants, horses, cattle, and sheep, which wailed along the way, shaking heaven and earth, and went out of the east gate, ready to be slaughtered at the altar to sacrifice to heaven. The World Honored One, with great compassion, universally saved all living beings, and pitied the king's ignorance, how could he start killing and taking many lives to save one person? So the World Honored One led the multitude to that country, and on the road at the east gate of the city, he met the king and Brahmins, who were driving the wailing livestock. The king saw the Buddha from afar, like the rising sun, like the full moon, with radiant light shining on heaven and earth, and the people who saw him all loved and respected him, and the livestock and sacrificial utensils that were being driven all wished to be freed. The king immediately went forward, got out of his chariot, put away the canopy, bowed to the Buddha, clasped his hands and knelt down, and greeted the World Honored One. The Buddha ordered him to sit down and asked where he was going? The king replied with his hands clasped, 'My queen has been ill for a long time, and all the famous doctors and deities have been consulted. Now I am going to worship the stars, the four mountains and the five peaks, to pray for my mother, hoping that she can recover.' The Buddha told the king, 'Listen carefully to what I say. If you want to get grain, you should cultivate; if you want to get wealth, you should give alms; if you want to get longevity, you should practice great compassion; if you want to get wisdom, you should study knowledge; if you practice these four things, you will get the corresponding results. Rich and noble families do not covet the food of the poor and lowly. The heavens have palaces made of seven treasures, and their food and clothing are natural. How could they abandon the delicious nectar to eat coarse food? Sacrificing to the gods, taking evil as good, killing to seek life, is far from the way of life. Killing many lives to save one person, how can you do this?' 'If a person lives to be a hundred years old, diligently serves the gods of the world, and uses elephants and horses for sacrifices, it is not as good as practicing compassion once.' When the Buddha spoke the verse, he immediately released light, illuminating heaven and earth, and all the beings in the three evil realms and the eight difficulties were happy, and each obtained peace. The king silently listened to the wonderful Dharma, and also saw the light, and was very happy, and immediately attained the path; the sick mother heard the Dharma, her five senses were joyful, and her illness was eliminated. Two hundred Brahmins saw the Buddha's light and heard his teachings, and were ashamed and repented, and wished to become the Buddha's disciples. The Buddha accepted them all, and they all became monks, and each got what they wished for. The king and his ministers invited the Buddha to be offered for a month before he left, and used the Dharma to govern the country, and the country prospered.

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法句譬喻經言語品第八

昔弗加沙王入羅閱祇城分衛，于城門中為新產牸牛所抵殺。牛主怖懅，賣牛轉與他人。其人牽牛欲飲之，牛從后復抵殺其主。其主有子，瞋恚取牛殺之，於市賣肉。有田舍人買取牛頭，貫擔持歸去舍里餘，坐樹下息，以牛頭掛樹枝上，須臾繩斷牛頭來下正墮人上，牛角刺人即時命終。一日之中凡殺三人。瓶沙王聞之，怪其如此，即與群臣行詣佛所，到作禮畢卻坐王位，叉手白佛言：「大可怪！世尊！一頭牸牛而殺三人，將有變故？愿聞其意。」佛告瓶沙王：「罪對有原，非適今也。」王曰：「愿聞其由。」佛言：「往昔有賈客三人，到他國治生，寄住孤獨老母舍，應雇舍直，見老母孤獨，欺不欲與，伺老母不在，默聲捨去竟不與直。老母來歸不見賈客，即問比居，云皆已去。老母瞋恚，尋后追逐疲頓乃及，責索舍直。三賈客逆罵詈言：『我前已相與，云何復索？』同聲共抵不肯與直。老母單弱不能奈何，懊惱咒誓語三賈客：『我今窮厄，何忍欺抵於我？愿我後世所生之處，若當相值要當殺汝，正使得道終不相置也，殺汝乃休，不爾不止。』」佛語瓶沙王：「爾時老母者，今此牸牛是也；三賈客者，弗迦沙等三人為牛所抵殺者是也。」

「惡言罵詈，　　憍陵蔑人，　　興起是行， 疾怨茲生。　　遜言順辭，　　尊敬於人， 棄結忍惡，　　疾怨自滅。　　夫士之生， 斧在口中，　　所以斬身，　　由其惡言

現代漢語譯本 《法句譬喻經·言語品》第八 過去，弗加沙王進入羅閱祇城乞食，在城門口被一頭新產的母牛撞死。牛的主人非常害怕，就把牛賣給了別人。那人牽著牛去飲水，牛又從後面撞死了他。那人的兒子非常憤怒，就把牛殺了，在市場上賣肉。有個鄉下人買了牛頭，挑著回家，走到家附近的樹下休息，把牛頭掛在樹枝上，一會兒繩子斷了，牛頭掉下來正好砸在那人身上，牛角刺入那人身體，當場斃命。一天之內，竟然死了三個人。瓶沙王聽說了這件事，覺得非常奇怪，就和群臣一起去拜見佛陀。到了佛陀那裡，行禮完畢后，退坐到自己的王位上，合掌對佛陀說：『太奇怪了！世尊！一頭母牛竟然殺死了三個人，這其中有什麼變故嗎？希望您能告訴我其中的緣由。』佛陀告訴瓶沙王：『罪業的報應是有根源的，不是現在才發生的。』瓶沙王說：『希望您能告訴我其中的緣由。』佛陀說：『過去有三個商人，到別的國家做生意，寄住在一位孤獨的老婦人家裡，本來應該付房租，但他們看到老婦人孤身一人，就起了欺騙之心，不想付錢，趁老婦人不在家的時候，悄悄地離開了，最終沒有付房租。老婦人回來后，不見了商人，就問鄰居，鄰居說他們都走了。老婦人非常生氣，就追趕他們，追得精疲力盡才追上，責問他們要房租。三個商人反而罵她：『我們之前已經給過你了，為什麼還要再要？』他們同聲抵賴，不肯付錢。老婦人孤身一人，沒有辦法，非常懊惱，就發誓說：『我現在窮困潦倒，你們怎麼忍心欺騙我？愿我來世所生之處，如果遇到你們，一定要殺了你們，即使你們得道了，我也不會放過你們，殺了你們才會罷休，否則絕不停止。』佛陀告訴瓶沙王：『當時的老婦人，就是現在的這頭母牛；那三個商人，就是弗加沙等三個被牛撞死的人。』 『惡語謾罵，　　輕慢他人，　　如果這樣做， 怨恨就會產生。　　如果言語謙遜，　　尊敬他人， 拋棄怨恨，忍受惡行，　　怨恨就會自然消滅。　　人活著， 口中就像有把斧頭，　　用來斬殺自己，　　都是因為惡語。'

English version The Parable of the Dhammapada, Chapter 8: Speech In the past, King Phukkusa entered the city of Rajagaha for alms. At the city gate, he was killed by a newly calved cow. The cow's owner was terrified and sold the cow to another person. That person led the cow to drink water, and the cow again gored him to death from behind. That person's son was furious and killed the cow, selling its meat in the market. A farmer bought the cow's head, carried it home on a pole, and rested under a tree near his house. He hung the cow's head on a branch, and after a while, the rope broke, and the cow's head fell, striking the man directly. The cow's horn pierced him, and he died instantly. In one day, three people were killed. King Bimbisara heard of this and found it very strange. He went with his ministers to see the Buddha. After paying respects, he sat back on his throne and, with his hands clasped, said to the Buddha, 'It is very strange, O Blessed One! One cow has killed three people. Is there some kind of change? I wish to hear the reason for this.' The Buddha told King Bimbisara, 'The retribution for sins has a source, it is not just happening now.' The king said, 'I wish to hear the reason.' The Buddha said, 'In the past, there were three merchants who went to another country to do business. They stayed at the house of a lonely old woman. They should have paid rent, but seeing that the old woman was alone, they had a deceitful thought and did not want to pay. They left quietly when the old woman was not home, without paying the rent. When the old woman returned and did not see the merchants, she asked the neighbors, who said they had all left. The old woman was very angry and chased after them, finally catching up after much exhaustion. She demanded the rent. The three merchants instead cursed her, saying, 'We already gave it to you before, why are you asking again?' They all denied it and refused to pay. The old woman was alone and helpless. She was very upset and vowed, 'I am now poor and destitute, how can you bear to deceive me? May I, in my future lives, if I encounter you, kill you. Even if you attain enlightenment, I will not let you go. I will only stop after killing you, otherwise, I will not stop.' The Buddha told King Bimbisara, 'The old woman at that time is this cow now; the three merchants are the three people, including Phukkusa, who were killed by the cow.' 'Abusive words and insults, disrespecting others, if you do this, Hatred will arise. If your words are humble, respecting others, Abandoning hatred, enduring evil, hatred will naturally disappear. A person's life, Is like having an axe in their mouth, used to cut themselves down, all because of evil words.'

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佛說是時，瓶沙王官屬一切莫不恭肅，愿崇善行，作禮而去。◎

◎法句譬喻經雙要品第九

昔舍衛國王名波斯匿，來至佛所，下車卻蓋解劍脫履拱手直進，五體投地稽首足下長跪白佛：「愿以來日於四街道施設微食，欲使國人知佛至尊，愿令眾生遠鬼妖蠱，悉奉五戒以消國患。」佛言：「善哉！夫為國主宜有明導，率民以道求來世福。」王曰：「至真請退嚴辦。」手自為饌，身往奉迎佛與眾僧，俱至四衢。佛至就座，即行澡水手自斟酌。佛飯食畢，於四道頭為王說法，觀者無數。時有兩商人，一人唸曰：「佛如帝王，弟子猶忠臣，佛陳明法，弟子誦宣，斯王明矣，知佛可尊屈意奉之。」一人唸曰：「斯王愚哉！爾為國王將復何求？佛者若牛，弟子猶車，彼牛牽車東西南北，佛亦如是，子有何道而下意奉之？」二人俱去行三十里，亭宿沽酒共飲平論屬事。其善念者四王護之，其惡念者太山鬼神，令酒入腹如火燒身，出亭路臥宛轉轍中，晨商人車五百乘轢殺之焉。伴明日求之已然，曰：「還國見疑殺人取物去。」不義輕身，委財逝至。他國國王崩亡，無有大子，讖書云：「中土有微人當王斯土。」故王有神馬，任王必屈膝。即具嚴駕神馬印綬，行求國主，觀者數千。商人亦出，國太史曰：「彼有黃云之蓋，斯王者氣也。」神馬屈膝舐商人足，群臣豫作香湯澡浴，拜為國王，於是遂處位聽省國事。深自思曰：「余無微善何緣獲此？必是佛恩使之然也

佛陀說完這些話時，瓶沙王的官員們都非常恭敬，希望崇尚善行，行禮后離開了。 《法句譬喻經》雙要品第九 過去，舍衛國的國王名叫波斯匿，他來到佛陀所在的地方，下車后，取下車蓋，解下佩劍，脫下鞋子，雙手合十，逕直走到佛陀面前，五體投地，頭頂禮拜佛陀的腳，長跪著對佛陀說：『我希望在明天在四條街道上設定一些簡單的食物，想讓全國人民知道佛陀的至高無上，希望讓眾生遠離鬼怪妖蠱，都奉行五戒，以消除國家的災難。』佛陀說：『很好！作為一國之主，應該有明智的引導，帶領人民走上正道，追求來世的福報。』國王說：『至真佛陀，請允許我退下，準備一切。』他親自準備食物，親自去迎接佛陀和眾僧，一起到了四條街道。佛陀到達后就座，國王立即為佛陀洗手，親自斟酌。佛陀用完餐后，在四條街道的交叉口為國王說法，觀看的人無數。當時有兩個商人，其中一個人想：『佛陀就像帝王，弟子就像忠臣，佛陀闡述明法，弟子誦讀宣揚，這位國王真是明智啊，知道佛陀值得尊敬，所以屈尊侍奉。』另一個人想：『這位國王真是愚蠢啊！你身為國王，還要求什麼呢？佛陀就像牛，弟子就像車，那牛牽著車東西南北地走，佛陀也是這樣，你有什麼道理要降低身份侍奉他呢？』兩個人一起走了三十里，在旅店住宿，買酒一起喝，談論事情。那個心存善念的人，有四天王保護他；那個心存惡念的人，被泰山鬼神作祟，讓酒進入腹中如同火燒，他走出旅店，倒在路邊，在車轍中翻滾，早晨被商人的五百輛車碾死了。他的同伴第二天尋找他，發現他已經死了，說：『回到國內會被懷疑殺人搶劫。』他因為不義而輕視自己的生命，拋棄了財產逃走了。其他國家的國王去世了，沒有兒子，讖書上說：『中土有一個微賤的人應當成為這個國家的國王。』所以，這個國王有一匹神馬，只要是國王，它一定會屈膝。於是，他們準備好車駕、神馬和印綬，去尋找國王，觀看的人有數千。那個商人也出來了，國史官說：『他頭上有黃云覆蓋，這是王者之氣啊。』神馬屈膝舔舐商人的腳，群臣事先準備好香湯為他沐浴，擁立他為國王，於是他就登上了王位，處理國家事務。他深深地思考：『我沒有做過什麼微小的善事，為什麼會得到這樣的結果呢？一定是佛陀的恩德使我這樣的。』

When the Buddha finished speaking, all the officials of King Bimbisara were respectful and wished to uphold good conduct, they bowed and departed. The Ninth Chapter of the Twin Essentials in the Dhammapada Parable Sutra In the past, the king of Sravasti, named Prasenajit, came to where the Buddha was. He got out of his chariot, removed the canopy, unsheathed his sword, took off his shoes, folded his hands, and walked straight to the Buddha. He prostrated himself with his five limbs touching the ground, bowed his head at the Buddha's feet, and knelt down, saying to the Buddha: 'I wish to set up some simple food on the four main streets tomorrow, so that the people of the country may know the supreme dignity of the Buddha. I wish to keep all beings away from ghosts and demons, and have them all observe the five precepts to eliminate the country's disasters.' The Buddha said: 'Excellent! As the ruler of a country, you should have wise guidance, lead the people onto the right path, and seek blessings in the next life.' The king said: 'Most Venerable Buddha, please allow me to withdraw and prepare everything.' He personally prepared the food and went to welcome the Buddha and the monks, and together they went to the four main streets. When the Buddha arrived and took his seat, the king immediately washed the Buddha's hands and personally poured water for him. After the Buddha finished his meal, he preached to the king at the intersection of the four streets, and countless people watched. At that time, there were two merchants. One of them thought: 'The Buddha is like an emperor, and his disciples are like loyal ministers. The Buddha expounds the clear Dharma, and the disciples recite and proclaim it. This king is truly wise, knowing that the Buddha is worthy of respect, so he condescends to serve him.' The other one thought: 'This king is so foolish! You are a king, what else do you seek? The Buddha is like an ox, and the disciples are like a cart. The ox pulls the cart east, west, north, and south, and the Buddha is the same. What reason do you have to lower yourself to serve him?' The two of them traveled thirty miles together, stayed at an inn, bought wine, drank together, and discussed matters. The one with good thoughts was protected by the Four Heavenly Kings; the one with evil thoughts was possessed by the ghosts of Mount Tai, causing the wine to burn in his stomach like fire. He went out of the inn, fell on the road, and rolled in the ruts. In the morning, he was crushed to death by five hundred merchant carts. His companion searched for him the next day and found him dead, saying: 'If I return to the country, I will be suspected of murder and robbery.' Because of his unrighteousness, he disregarded his life, abandoned his property, and fled. The king of another country had passed away, and there was no son. The prophecy said: 'There is a humble person from the central land who should become the king of this country.' Therefore, this king had a divine horse, and as long as it was a king, it would kneel. So, they prepared the carriage, the divine horse, and the seal, and went to find the king. Thousands of people watched. The merchant also came out, and the court historian said: 'He has a yellow cloud covering his head, this is the aura of a king.' The divine horse knelt down and licked the merchant's feet. The ministers had prepared fragrant water for him to bathe, and they enthroned him as king. Thus, he ascended the throne and handled state affairs. He thought deeply: 'I have not done any small good deeds, why did I get this result? It must be the Buddha's grace that made it so.'

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。」即與群臣向舍衛國遙稽首曰：「賤人無德，蒙世尊慈恩得王此國，明日愿與應真眾俱垂意顧斯，一時三月。」佛告阿難：「敕諸比丘，明日彼王請，皆當作變化，令彼國王人民歡喜。」各作神足往到彼國，皆次就座如法儼然，下食畢訖澡手，為王說法。王曰：「吾本微人素無快德，何緣獲斯？」佛告王曰：「昔彼大王飯佛於四衢道，王心念言：『佛如國王，弟子猶臣下。』王種斯核，今自獲果。后一人云：『佛者若牛，弟子猶車。』彼人自種車轢之核，今在太山地獄為火車所轢。自獲其果，然非王勇健所能致矣，為善福隨為惡禍追，此為自作，非天龍鬼神所不能與此。」

「心為法本，　　心尊心使，　　中心念惡， 即言即行，　　罪苦自追，　　車轢于轍。 心為法本，　　心尊心使，　　中心念善， 即言即行，　　福樂自追，　　如影隨形。」

佛說經偈已，王及臣民聽者無數，皆大歡喜，逮得法眼。

◎昔長者須達買太子園田，共造精舍奉上世尊，各請佛及僧供養一月，佛為二人廣陳明法，皆得道跡。太子祇陀歡喜還東宮，嘆佛之德，作樂自娛。祇弟琉璃，常在王邊，時王素服與諸近臣及後宮夫人，往詣佛所稽首禮畢，一心聽經，琉璃在後典衛御座

於是，國王和群臣向舍衛國遙遙叩首說：『我沒有德行，蒙受世尊慈悲恩澤得以統治這個國家，明日希望世尊和應真眾一同垂顧這裡，停留三個月。』佛陀告訴阿難：『告訴眾比丘，明日國王邀請，都要展現神通變化，讓國王和人民歡喜。』眾比丘各顯神足通來到這個國家，依次就座，如法莊嚴，用完齋飯洗過手后，為國王說法。國王說：『我本是微賤之人，向來沒有美好的德行，為何能獲得這樣的福報？』佛陀告訴國王：『過去有一位大王在四通八達的道路上供養佛陀，當時國王心中想：『佛陀如同國王，弟子如同臣下。』國王種下這樣的因，如今自己獲得果報。後來有一個人說：『佛陀如同牛，弟子如同車。』那個人自己種下被車輪碾壓的因，如今在太山地獄被火車碾壓。自己獲得這樣的果報，但這並非國王的勇猛健壯所能得到的，行善福報相隨，作惡禍患追逐，這是自己所作，不是天龍鬼神所能給予的。』 『心是萬法的根本，心是尊貴的，心是主使。心中如果想惡，就會立刻說出來，立刻做出來，罪惡和痛苦就會追隨自己，就像車輪碾過車轍一樣。心是萬法的根本，心是尊貴的，心是主使。心中如果想善，就會立刻說出來，立刻做出來，福報和快樂就會追隨自己，就像影子跟隨身體一樣。』 佛陀說完經偈后，國王和臣民聽聞者無數，都非常歡喜，證得了法眼。 從前，長者須達買下太子祇陀的園地，共同建造精舍奉獻給世尊，各自邀請佛陀和僧眾供養一個月，佛陀為二人廣泛闡述佛法，都證得了道果。太子祇陀歡喜地回到東宮，讚歎佛陀的德行，奏樂自娛。祇陀的弟弟琉璃，常常在國王身邊，當時國王穿著素服，與各位近臣和後宮夫人，前往佛陀所在之處，叩首禮拜完畢，一心聽經，琉璃在後面負責守衛御座。

Then, the king and his ministers bowed remotely towards Sravasti, saying, 'I am without virtue, and have received the compassionate grace of the World Honored One to rule this kingdom. Tomorrow, I wish that the World Honored One and the assembly of Arhats would grace us with their presence for three months.' The Buddha told Ananda, 'Instruct the monks that tomorrow, when the king invites us, they should all manifest their supernatural powers to please the king and his people.' Each monk used their divine powers to travel to that kingdom, and they sat in order, dignified and proper. After the meal was finished and their hands were washed, they preached the Dharma to the king. The king said, 'I am originally a humble person, and have never had any good virtues. Why have I obtained such blessings?' The Buddha told the king, 'In the past, a great king offered food to the Buddha at a crossroads. At that time, the king thought, 'The Buddha is like a king, and his disciples are like his subjects.' The king planted this seed, and now he reaps the fruit. Later, someone said, 'The Buddha is like an ox, and his disciples are like a cart.' That person planted the seed of being crushed by a cart, and now he is being crushed by a fiery cart in the Tai Mountain hell. He reaps the fruit of his actions. This is not something that the king's bravery and strength could have achieved. Good fortune follows good deeds, and misfortune follows evil deeds. This is self-made, and not something that gods, dragons, or spirits can give.' 'The mind is the root of all dharmas, the mind is honored, and the mind is the master. If the mind thinks of evil, it will immediately speak it and do it. Suffering and pain will follow, like a wheel rolling over a rut. The mind is the root of all dharmas, the mind is honored, and the mind is the master. If the mind thinks of good, it will immediately speak it and do it. Blessings and happiness will follow, like a shadow following a form.' After the Buddha finished reciting the verses, countless kings and ministers who heard it were greatly delighted and attained the Dharma Eye. In the past, the elder Sudatta bought Prince Jeta's garden and land, and together they built a monastery to offer to the World Honored One. They each invited the Buddha and the Sangha for a month of offerings. The Buddha extensively explained the Dharma to both of them, and they both attained the path. Prince Jeta happily returned to the East Palace, praising the Buddha's virtues and entertaining himself with music. Jeta's younger brother, Virudhaka, was always by the king's side. At that time, the king, dressed in plain clothes, along with his close ministers and the ladies of the harem, went to the Buddha's place, bowed in reverence, and listened to the teachings with one mind. Virudhaka was in the back, guarding the throne.

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。時諸佞臣阿薩陀等，奸謀啟曰：「試著大王印綬，坐御座上，如似王不？」於是琉璃即隨其言，被服升座，諸佞臣等皆共拜賀：「正似大王！」「千載遭遇黎庶之愿，豈使東宮𨶳𨵦於此？此之御座豈可升而復下也？」即率所從貫甲拔劍，自就到祇洹精舍，斥徙大王不得還宮，與王官屬戰祇洹間，殺王近臣五百餘人。王與夫人播迸，晨夜至舍夷國，中道飢餓，王啖蘆菔腹脹而薨。於是琉璃遂即專制，便拔劍入東宮斫殺兄祇。祇知無常，心不恐懼顏色不變，含笑熙怡甘心受刃，命未絕間，聞虛空中自然音樂聲迎其魂神。佛于祇洹即說偈言：

「造喜后喜，　　行善兩喜，　　彼喜惟歡， 見福心安。　　今歡后歡，　　為善兩歡， 厥為自祐，　　受福悅豫。」

是時琉璃王尋興兵眾伐舍夷國，殺害釋種道跡之人，殘暴無道五逆兼備。佛記琉璃不孝不忠眾罪深重，卻後七日當爲地獄火所燒殺，又太史記記與佛同。王大怖懅即乘船入江。「吾今處水，火焉得來？」七日日中，有自然火從水中出，燒船覆沒，王亦被燒，恐怖毒熱忽然沈終。

「造憂后憂，　　行惡兩憂，　　彼憂唯懼， 見罪心懅。　　今悔後悔，　　為惡兩悔， 厥為自殃，　　受罪熱惱。」

佛說是已告諸比丘：「太子祇者，不貪榮位守死懷道，上生天上安樂自然；琉璃王者，狂愚快意，死墮地獄受苦無數。一切世間豪貴貧賤，皆歸無常，無長存者。是以高士殞命全行，為精神寶。」佛說是時莫不信受

現代漢語譯本：當時，那些奸佞之臣如阿薩陀等人，陰謀詭計地進言說：『請您試著佩戴大王的印綬，坐在王位上，看看像不像大王？』於是，琉璃就聽從了他們的話，穿戴好登上王位。那些奸佞之臣都一起跪拜祝賀說：『真像大王！』『這是千載難逢的百姓的願望，怎能讓太子屈居於此？這王位豈能坐上去又下來呢？』隨即率領跟隨的人，身穿鎧甲，拔出寶劍，親自前往祇洹精舍，驅逐大王，不讓他回宮。他們與大王的官屬在祇洹之間展開戰鬥，殺死了大王近臣五百多人。大王和夫人倉皇逃竄，日夜兼程逃到舍夷國。途中飢餓難耐，大王吃了蘿蔔，腹脹而死。於是，琉璃就獨攬大權，隨即拔劍進入東宮，砍殺他的哥哥祇。祇知道世事無常，心中沒有恐懼，臉色不變，面帶微笑，甘心受死。在他生命將盡時，聽到虛空中傳來自然的音樂聲，迎接他的靈魂。佛陀在祇洹精舍就說了偈語： 『造作歡喜，後來也歡喜，行善事，兩方面都歡喜，那歡喜是唯一的快樂，見到福報，內心安寧。現在歡喜，將來也歡喜，行善事，兩方面都歡喜，那是自己保佑自己，享受福報，喜悅安樂。』 當時，琉璃王隨即興兵攻打舍夷國，殺害釋迦種族中修行的人，殘暴無道，犯下五逆重罪。佛陀預言琉璃不孝不忠，罪孽深重，七天後將被地獄之火焚燒而死。太史的記載也與佛陀的預言相同。琉璃王非常恐懼，就乘船進入江中。『我現在身處水中，火怎麼能來？』七天後的中午，有自然之火從水中冒出，燒燬了船隻，琉璃王也被燒死，在恐怖的劇痛中突然沉沒而亡。 『造作憂愁，後來也憂愁，行惡事，兩方面都憂愁，那憂愁是唯一的恐懼，見到罪惡，內心恐懼。現在後悔，將來也後悔，行惡事，兩方面都後悔，那是自己招致災禍，遭受罪惡，痛苦煩惱。』 佛陀說完這些，告訴眾比丘：『太子祇，不貪圖榮華富貴，堅守道義而死，升到天上，享受安樂自在；琉璃王，狂妄愚蠢，貪圖享樂，死後墮入地獄，遭受無盡的痛苦。世間一切豪門貴族、貧賤之人，都將歸於無常，沒有長存的。因此，高尚之士寧願犧牲生命，也要保全自己的德行，這才是真正的精神財富。』佛陀說完這些，大家都信受奉行。

English version: At that time, those treacherous ministers, such as Asadha and others, deceitfully suggested: 'Please try wearing the Great King's seal and sit on the throne to see if you resemble the Great King?' Thereupon, Virudhaka followed their advice, dressed up, and ascended the throne. Those treacherous ministers all bowed and congratulated him, saying: 'You truly resemble the Great King!' 'This is a once-in-a-millennium wish of the people, how can we let the Crown Prince be subordinate here? How can this throne be ascended and then descended?' Immediately, he led his followers, clad in armor and drawing their swords, personally went to the Jetavana Monastery, expelled the Great King, and prevented him from returning to the palace. They fought with the Great King's officials in the Jetavana area, killing over five hundred of the Great King's close ministers. The Great King and his wife fled in panic, traveling day and night to the Shakyas' country. On the way, they were overcome with hunger. The Great King ate a radish, his stomach swelled, and he died. Thus, Virudhaka seized absolute power, then drew his sword and entered the Eastern Palace, slashing and killing his brother, Jeta. Jeta, knowing the impermanence of life, felt no fear in his heart, his expression unchanged, smiling and content to accept the blade. As his life was ending, he heard natural music from the void, welcoming his soul. The Buddha, at Jetavana, then spoke this verse: 'Creating joy, later there is joy, doing good deeds, both sides are joyful, that joy is the only happiness, seeing blessings, the heart is at peace. Now joyful, later also joyful, doing good deeds, both sides are joyful, that is self-protection, enjoying blessings, joyful and at ease.' At that time, King Virudhaka immediately raised troops to attack the Shakyas' country, killing those of the Shakya clan who were practicing the Way, being cruel and tyrannical, committing the five heinous crimes. The Buddha foretold that Virudhaka was unfilial and disloyal, his sins were profound, and that in seven days he would be burned to death by the fires of hell. The historian's records also matched the Buddha's prediction. King Virudhaka was greatly terrified and boarded a boat into the river. 'Now that I am in the water, how can fire come?' On the seventh day at noon, natural fire emerged from the water, burning the boat and sinking it. King Virudhaka was also burned to death, suddenly sinking and dying in terrible agony. 'Creating sorrow, later there is sorrow, doing evil deeds, both sides are sorrowful, that sorrow is the only fear, seeing sin, the heart is fearful. Now regret, later also regret, doing evil deeds, both sides regret, that is self-inflicted disaster, suffering from sin, pain and torment.' After the Buddha finished speaking, he told the monks: 'Prince Jeta, not greedy for glory and position, upheld the Way until death, and ascended to heaven, enjoying peace and freedom; King Virudhaka, arrogant and foolish, indulged in pleasure, and after death fell into hell, suffering endless pain. All in the world, whether rich or poor, will return to impermanence, and nothing lasts forever. Therefore, noble individuals would rather sacrifice their lives to preserve their virtue, which is the true spiritual treasure.' After the Buddha finished speaking, everyone believed and followed his teachings.

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◎昔耆阇崛山後有婆羅門七十餘家，宿福應度，佛到其村現道神化，眾人見佛光相巍巍莫不敬伏。佛坐樹下問諸梵志：「居此山中為幾何世？有何方業以自供給？」答曰：「居此以來三十餘世，田作畜牧以此為業。」又問：「奉修何行求離生死？」答曰：「事日月水火，隨時祭祠。若有死者，大小聚會，唱生梵天以離生死。」佛語諸婆羅門：「夫田作畜牧祭祠日月水火唱叫生天，非是長存離生死法。極福無過二十八天，無有道慧還墮三塗；唯有出家修清凈志，履行寂義可得泥洹。」

「以真為偽，　　以偽為真，　　是為邪計， 不得真利。　　知真為真，　　見偽為偽， 是為正計，　　必得真利。　　世皆有死， 三界無安，　　諸天雖樂，　　福盡亦喪。 觀諸世間，　　無生不終，　　欲離生死， 當行道真。」

七十婆羅門聞佛所說，欣然意解愿作沙門。佛言：「善來比丘！」鬚髮自墮，皆成沙門。佛與比丘共還精舍，至於中路，顧戀妻息各有退意，時遇天雨益懷憂慘。佛知其意，便於道邊化作數十間舍，入中避雨，而舍穿漏。佛因舍漏而說偈言：

「蓋屋不密，　　天雨則漏，　　意不惟行， 淫泆為穿。　　蓋屋善密，　　雨則不漏， 攝意惟行，　　淫匿不生。」

七十沙門聞說此偈，雖強自進猶懷瞢瞢，雨止前行。地有故紙，佛告比丘取之，受教即取。佛問比丘：「以為何紙？」諸比丘白佛：「此裹香紙，今雖捐棄處香如故

現代漢語譯本： 過去在耆阇崛山後，有七十餘戶婆羅門人家，他們宿世有福，應當被佛度化。佛來到他們的村莊，顯現神通，眾人見到佛的光相巍峨，無不敬畏順服。佛坐在樹下，問那些婆羅門：『你們居住在這山中多少世代了？以什麼為生？』他們回答說：『我們住在這裡已經三十多代了，以耕田畜牧為生。』佛又問：『你們奉行什麼修行，以求脫離生死？』他們回答說：『我們侍奉日月水火，隨時祭祀。如果有人去世，大家就聚在一起，唱誦往生梵天，以求脫離生死。』佛告訴那些婆羅門：『耕田畜牧、祭祀日月水火、唱誦往生梵天，都不是長久存在、脫離生死的方法。最大的福報也不過是到達二十八天，沒有道慧，最終還會墮入三惡道。只有出家修行清凈的志向，實踐寂靜的真理，才能證得涅槃。』 『把真實的當作虛假的，把虛假的當作真實的，這就是邪見，不能得到真正的利益。知道真實的是真實的，看到虛假的是虛假的，這就是正見，必定能得到真正的利益。世間萬物都有死亡，三界沒有安穩，諸天雖然快樂，福報享盡也會衰亡。觀察世間一切，沒有不生不死的，想要脫離生死，應當修行真理。』 七十位婆羅門聽了佛所說的話，歡喜開悟，願意出家做沙門。佛說：『善來比丘！』他們的鬚髮自然脫落，都成了沙門。佛和比丘們一起返回精舍，走到半路，他們各自思念妻子兒女，都有些退縮之意。這時遇到下雨，更加憂愁慘淡。佛知道他們的心思，就在路邊化現出數十間房屋，讓他們進去避雨，但房屋卻漏雨。佛藉著房屋漏雨而說偈語： 『如果屋頂不嚴密，天雨就會漏進來；如果心思不專一修行，就會被淫慾所侵蝕。如果屋頂嚴密，雨就不會漏進來；如果攝持心意專一修行，淫慾就不會產生。』 七十位沙門聽了這偈語，雖然勉強前進，心中仍然迷茫。雨停后，他們繼續前行。地上有舊紙，佛告訴比丘們撿起來，他們遵從教誨就撿了起來。佛問比丘們：『你們認為這是什麼紙？』比丘們回答佛說：『這是包裹香的紙，現在雖然被丟棄，但仍然留有香氣。』

English version: In the past, behind Mount Gijjhakuta, there were more than seventy Brahmin families. They had accumulated good karma and were destined to be enlightened by the Buddha. The Buddha came to their village and manifested his divine powers. The people, seeing the Buddha's majestic radiance, were filled with reverence and submission. The Buddha sat under a tree and asked the Brahmins, 'How many generations have you lived in this mountain? What do you do for a living?' They replied, 'We have lived here for more than thirty generations, and we make a living by farming and raising livestock.' The Buddha further asked, 'What practices do you follow to seek liberation from birth and death?' They answered, 'We serve the sun, moon, water, and fire, and offer sacrifices at appropriate times. When someone dies, we gather together and chant for rebirth in the Brahma heaven to escape birth and death.' The Buddha told the Brahmins, 'Farming, raising livestock, offering sacrifices to the sun, moon, water, and fire, and chanting for rebirth in the Brahma heaven are not methods for lasting existence or liberation from birth and death. The greatest merit is no more than reaching the twenty-eighth heaven. Without wisdom of the path, one will eventually fall into the three evil realms. Only by leaving home to cultivate a pure aspiration and practicing the truth of tranquility can one attain Nirvana.' 'To take the true as false, and the false as true, this is a wrong view, and one cannot obtain true benefit. To know the true as true, and see the false as false, this is a right view, and one will surely obtain true benefit. All in the world are subject to death, the three realms are not secure, and although the gods are happy, their blessings will eventually be exhausted. Observing all in the world, there is nothing that is not born and does not end. If you wish to escape birth and death, you should practice the truth of the path.' The seventy Brahmins, upon hearing the Buddha's words, were delighted and enlightened, and wished to leave home and become monks. The Buddha said, 'Welcome, monks!' Their hair and beards naturally fell off, and they all became monks. The Buddha and the monks returned to the monastery together. On the way, they each missed their wives and children, and some had thoughts of retreating. At this time, it began to rain, which made them even more worried and miserable. The Buddha, knowing their thoughts, manifested dozens of houses by the roadside for them to take shelter from the rain, but the houses leaked. The Buddha, using the leaking houses as an analogy, spoke a verse: 'If the roof is not tight, the rain will leak in; if the mind is not focused on practice, it will be invaded by lust. If the roof is tight, the rain will not leak in; if the mind is focused on practice, lust will not arise.' The seventy monks, upon hearing this verse, although they forced themselves to continue, were still confused. After the rain stopped, they continued on their way. There was some old paper on the ground. The Buddha told the monks to pick it up, and they obeyed. The Buddha asked the monks, 'What do you think this paper is?' The monks replied to the Buddha, 'This is paper that was used to wrap incense. Although it has been discarded, it still retains the fragrance.'

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。」佛復前行，地有斷索，佛告比丘取之，受教即取。佛復問曰：「此何等索？」諸比丘白佛：「其索腥臭，此係魚之索。」佛語比丘：「夫物本凈，皆由因緣以興罪福，近賢明則道義隆，友愚闇則殃罪臻。譬彼紙索近香則香，系魚則腥，漸染玩習各不自覺。」

「鄙夫染人，　　如近臭物，　　漸迷習非， 不覺成惡。　　賢夫染人，　　如附香薰， 進智習善，　　行成芳潔。」

七十沙門重聞此偈，知家欲為穢藪，妻子為桎梏，執信堅固。往至精舍，攝意惟行，得羅漢道。

法句譬喻經放逸品第十

昔佛在世，時有五百賈客從海中出，大持七寶還歸本國，經歷深山為惡鬼所迷不能得出，糧食乏盡窮頓困厄遂皆餓死，所赍寶貨散在山間。時有沙門在山中學，見其如此便起想念：「吾勤苦學道積已七年，不能得道又復貧窮無以自濟。此寶物無主，取之持歸用立門戶。」於是下山拾取寶物，藏著一處訖便出山，求呼兄弟負馳持歸。方到道半，佛念比丘應當得度，佛便化作一比丘尼，剃頭法服，㽵面畫眉金銀瓔珞，隨谷入山。道逢沙門，頭面作禮問訊起居。道人呵比丘尼曰：「為道之法應得爾不？剃頭著法衣，云何復㽵面畫眉瓔珞身體也？」比丘尼答曰：「沙門之法為應爾不？辭親學道山居靜志，云何復取非其財物，貪慾忘道快心放意？不計無常，生世如寄，罪報延長。」於是比丘尼為說偈言：

「比丘謹慎戒，　　放逸多憂𠎝， 變諍小致大，　　積惡入火焚

現代漢語譯本：佛陀繼續前行，地上有一根斷裂的繩索。佛陀告訴一位比丘去撿起來，比丘遵從教誨撿了起來。佛陀又問：『這是什麼繩索？』眾比丘回答佛陀：『這繩索腥臭，是用來系魚的繩索。』佛陀告訴比丘們：『事物本身是清凈的，一切罪與福的產生都源於因緣。親近賢明的人，道義就會興盛；與愚昧的人為伍，災禍就會降臨。就像那紙繩，靠近香就會變香，系魚就會變腥，逐漸被薰染，久而久之自己都察覺不到。』 『鄙陋之人薰染他人，就像靠近臭物，逐漸迷惑，習慣於錯誤，不知不覺就成了惡人。賢德之人薰染他人，就像附著在香薰上，增長智慧，習慣於善良，行為變得美好純潔。』 七十位沙門再次聽到這偈語，認識到家庭是污穢的場所，妻子是束縛，他們堅定了信仰。前往精舍，收攝心意，專心修行，最終證得羅漢果位。 《法句譬喻經·放逸品》第十 過去佛陀在世時，有五百位商人從海中歸來，帶著大量的七寶返回自己的國家。他們經過深山時被惡鬼迷惑，無法走出，糧食耗盡，陷入困境，最終都餓死了，所攜帶的寶物散落在山間。當時有一位沙門在山中修行，看到這種情況，便產生了一個念頭：『我勤苦學道已經七年，未能得道，又貧窮無法自給。這些寶物無人認領，不如拿回去用來建立家業。』於是他下山撿起寶物，藏在一個地方，然後出山，叫來兄弟們一起搬運。當他們走到半路時，佛陀想到這位比丘應該被度化，於是佛陀化作一位比丘尼，剃了頭髮，穿著法衣，臉上塗抹脂粉，畫著眉毛，佩戴著金銀瓔珞，順著山谷進入山中。她在路上遇到了那位沙門，向他頂禮問候。道人呵斥比丘尼說：『修道之人應該這樣嗎？剃了頭髮，穿著法衣，怎麼還塗脂抹粉，畫眉毛，佩戴瓔珞呢？』比丘尼回答說：『沙門應該這樣嗎？辭別親人，學道修行，住在山中，心志清凈，怎麼還拿取不屬於自己的財物，貪圖慾望，忘記道義，放縱自己的心意？不考慮無常，人生如寄，罪報會延續很久。』於是比丘尼為他說偈語： 『比丘應當謹慎持戒，放縱懈怠會帶來許多憂愁。爭端從小事開始，最終會釀成大禍，積累惡行，如同被火焚燒。』

English version: The Buddha continued forward, and there was a broken rope on the ground. The Buddha told a monk to pick it up, and the monk obeyed and picked it up. The Buddha then asked, 'What kind of rope is this?' The monks replied to the Buddha, 'This rope is fishy and smelly; it is a rope used to tie fish.' The Buddha told the monks, 'Things are inherently pure, and all sins and blessings arise from causes and conditions. If you associate with the wise and virtuous, righteousness will flourish; if you befriend the foolish and ignorant, calamities will befall you. It is like that paper rope; if it is near fragrance, it will become fragrant; if it is used to tie fish, it will become fishy. Gradually, one becomes influenced, and over time, one does not even realize it.' 'A vulgar person who influences others is like being near a foul-smelling object, gradually becoming confused, accustomed to wrong, and unknowingly becoming evil. A virtuous person who influences others is like being attached to incense, increasing wisdom, becoming accustomed to goodness, and their actions become beautiful and pure.' Seventy monks, upon hearing this verse again, realized that the home is a place of defilement and that wives are shackles. They strengthened their faith and went to the monastery, collected their minds, and focused on practice, ultimately attaining the state of Arhat. The Tenth Chapter, 'The Chapter on Negligence,' of the Dhammapada Parable Sutra In the past, when the Buddha was in the world, there were five hundred merchants returning from the sea, carrying a large amount of seven treasures back to their own country. They passed through a deep mountain and were confused by evil spirits, unable to get out. Their food ran out, they fell into distress, and eventually all starved to death. The treasures they carried were scattered in the mountains. At that time, there was a monk practicing in the mountains. Seeing this situation, he had a thought: 'I have diligently practiced the Way for seven years, but I have not attained enlightenment, and I am also poor and unable to support myself. These treasures are unclaimed; I might as well take them back to establish a household.' So he went down the mountain, picked up the treasures, hid them in one place, and then left the mountain, calling his brothers to carry them back. When they were halfway there, the Buddha thought that this monk should be saved. So the Buddha transformed into a nun, with a shaved head, wearing monastic robes, with powder on her face, painted eyebrows, and adorned with gold and silver necklaces, and entered the mountain along the valley. She met the monk on the road and bowed to him in greeting. The monk scolded the nun, saying, 'Is this how a practitioner should be? You have shaved your head and wear monastic robes, yet you still put on makeup, paint your eyebrows, and wear necklaces?' The nun replied, 'Is this how a monk should be? You have left your family to practice the Way, living in the mountains with a pure mind, yet you take what is not yours, crave desires, forget the Way, and indulge your mind? You do not consider impermanence; life is like a temporary stay, and the retribution for sins will be prolonged.' Then the nun spoke a verse to him: 'A monk should be careful and observe the precepts; indulgence and negligence will bring much sorrow. Disputes start from small matters and eventually lead to great disasters. Accumulating evil deeds is like being burned by fire.'

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。 守戒福致喜，　　犯戒有懼心， 能斷三界漏，　　此乃近涅槃。」

是時比丘尼說此偈已，為現佛身相好光明。沙門見之悚然毛豎，稽首佛足悔過自陳：「愚癡迷謬違犯正教，往而不返，其將奈何？」於是世尊即說偈言：

「若前放逸，　　后能自禁，　　是照世間， 念定其宜。　　過失為惡，　　追覆以善， 是照世間，　　念善其宜。　　少壯舍家， 盛修佛教，　　是照世間，　　如月云消。 人前為惡，　　后止不犯，　　是照世間， 如月云消。」

於是比丘重聞此偈結解貪止，稽首佛足還到樹下，數息相隨止觀還凈，獲道果證成阿羅漢。

法句譬喻經心意品第十一

昔佛在世，時有一道人，在河邊樹下學道，十二年中貪想不除，走心散意但念六慾，目色耳聲鼻香口味身更心法，身靜意游曾無寧息，十二年中不能得道。佛知可度，化作沙門往至其所，樹下共宿。須臾月明，有龜從河中出來至樹下，復有一水狗饑行求食，與龜相逢便欲啖龜，龜縮其頭尾及其四腳藏於甲中，不能得啖。水狗小遠，復出頭足行步如故，不能奈何遂便得脫。於是道人問化沙門：「此龜有護命之鎧，水狗不能得其便。」化沙門答曰：「吾念世人不如此龜，不知無常放恣六情，外魔得便形壞神去，生死無端輪轉五道，苦惱百千皆意所造，宜自勉勵求滅度安

現代漢語譯本：持守戒律能帶來福氣和喜悅，違犯戒律則會心生恐懼。 能夠斷除三界中的煩惱，這才是接近涅槃的境界。 當時，比丘尼說完這首偈語后，顯現出佛陀的莊嚴相貌和光明。沙門們見此情景，驚恐得汗毛豎立，向佛陀的腳下叩頭，懺悔自己的過錯，說道：『我愚癡迷惑，違背了正確的教誨，一去不返，這該如何是好？』於是，世尊就說了這首偈語： 『如果之前放縱懈怠，之後能夠自我約束，這就像光明照耀世間，心思安定才是適宜的。過失是惡行，用善行來彌補，這就像光明照耀世間，心思向善才是適宜的。年少時就捨棄家庭，努力修行佛法，這就像光明照耀世間，如同月亮驅散雲霧。如果之前做了惡事，之後停止不再犯，這就像光明照耀世間，如同月亮驅散雲霧。』 於是，比丘們再次聽到這首偈語，解除了貪慾的束縛，停止了貪念，向佛陀的腳下叩頭，回到樹下，通過數息和止觀來凈化身心，最終證得了道果，成爲了阿羅漢。 《法句譬喻經·心意品》第十一 過去，佛陀在世時，有一位道人在河邊的樹下修行，十二年中貪慾的念頭始終無法消除，心神散亂，只想著六慾：眼睛貪戀美色，耳朵貪戀聲音，鼻子貪戀香氣，舌頭貪戀美味，身體貪戀舒適，心意貪戀各種想法。身體雖然靜止，心卻在遊蕩，從未有過片刻的安寧，十二年中都無法得道。佛陀知道他可以被度化，就化作一位沙門來到他所在的地方，在樹下和他一起過夜。一會兒，月亮升起，有一隻烏龜從河裡爬到樹下，又有一隻飢餓的水狗出來覓食，與烏龜相遇，就想吃掉烏龜。烏龜把頭、尾巴和四肢都縮排甲殼裡，水狗無法下口。水狗走遠后，烏龜又伸出頭和腳，像之前一樣行走，水狗無可奈何，最終烏龜得以逃脫。於是，道人問化作沙門的佛陀：『這隻烏龜有保護生命的鎧甲，水狗無法得逞。』化作沙門的佛陀回答說：『我想到世人不像這隻烏龜，不知道無常的道理，放縱六根，外魔就有了可乘之機，導致形體敗壞，神識離去，在生死輪迴中無休止地流轉於五道，遭受千百種苦惱，這些都是由心意造成的。應該自我勉勵，尋求滅度安樂。』

English version: Keeping the precepts brings blessings and joy, while violating them causes fear. Being able to cut off the defilements of the three realms, this is approaching the state of Nirvana. At that time, after the bhikkhuni spoke this verse, she manifested the majestic appearance and radiance of the Buddha. The monks, upon seeing this, were terrified and their hair stood on end. They bowed at the Buddha's feet, repenting their mistakes, saying, 'We are foolish and deluded, having violated the correct teachings, and there is no turning back. What should we do?' Thereupon, the World Honored One spoke this verse: 'If one was previously indulgent and negligent, but later can restrain oneself, this is like light illuminating the world, and a focused mind is appropriate. Mistakes are evil deeds, and covering them with good deeds is like light illuminating the world, and a mind inclined towards good is appropriate. Leaving home in youth, diligently cultivating the Buddha's teachings, is like light illuminating the world, like the moon dispelling the clouds. If one previously did evil, but later stops and does not commit it again, this is like light illuminating the world, like the moon dispelling the clouds.' Then, the monks, upon hearing this verse again, released the bonds of greed and stopped their desires. They bowed at the Buddha's feet, returned to the trees, and through counting breaths and contemplation, purified their minds. They finally attained the fruit of the path and became Arhats. The Parable of the Dhammapada, Chapter Eleven: Mind In the past, when the Buddha was in the world, there was a Taoist who practiced under a tree by the river. For twelve years, he could not eliminate his thoughts of greed. His mind was scattered, and he only thought of the six desires: the eyes craving beauty, the ears craving sounds, the nose craving fragrances, the tongue craving flavors, the body craving comfort, and the mind craving various thoughts. Although his body was still, his mind wandered, never having a moment of peace. For twelve years, he could not attain the Way. The Buddha knew that he could be converted, so he transformed into a monk and went to where he was, spending the night with him under the tree. After a while, the moon rose, and a turtle came out of the river to the tree. Then, a hungry water dog came out looking for food. It met the turtle and wanted to eat it. The turtle retracted its head, tail, and four legs into its shell, and the water dog could not bite it. After the water dog went away, the turtle extended its head and legs again, walking as before. The water dog could do nothing, and the turtle escaped. Then, the Taoist asked the transformed monk, 'This turtle has armor to protect its life, and the water dog could not succeed.' The transformed monk replied, 'I think of people in the world who are not like this turtle. They do not know the principle of impermanence, and they indulge their six senses. External demons take advantage of this, causing the body to decay and the spirit to depart. In the cycle of birth and death, they endlessly revolve in the five paths, suffering thousands of miseries, all of which are created by the mind. One should encourage oneself to seek liberation and peace.'

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。」於是化沙門即說偈言：

「有身不久，　　皆當歸土，　　形壞神去， 寄住何貪？　　心豫造處，　　往來無端， 念多邪僻，　　自為招患。　　是意自造， 非父母為，　　可勉向正，　　為福勿回。 藏六如龜，　　防意如城，　　慧與魔戰， 勝則無患。」

於是比丘聞說此偈，貪斷望止，即得羅漢道。知化沙門是佛世尊，敬肅整服稽首佛足，天龍鬼神莫不歡喜。

法句譬喻經華香品第十二

昔佛在舍衛國，國東南海中有臺，臺上有華香樹，樹木清凈。有婆羅門女五百人，奉事異道意甚精進，不知有佛。於時諸女自相謂曰：「我等稟形生為女人，從少至老為三事所鑒不得自由，命又短促形如幻化當復死亡。不如共至華香臺上採取香華，精進持齋降屈梵天當從求愿，愿生梵天長壽不死，又得自在無有鑑忌，離諸罪對無復憂患。」即赍供具往至臺上，採取華香奉事梵天，一心持齋愿屈尊神。於是世尊見此諸女雖為俗齋，其心精進應可化度，即與大眾弟子菩薩天龍鬼神，飛昇虛空往至臺上坐于樹下。諸女歡喜，謂是梵天，自相慶慰得我所愿矣。時一天人語諸女言：「此非梵天，是三界尊，號名為佛，度人無量。」於是諸女前至佛所，為佛作禮前白佛言：「我等多垢今為女人，求離鑒撿愿生梵天。」佛言：「諸女！快得善利乃發此愿。世有二事其報明審，為善受福、為惡受殃。世間之苦、天上之樂，有為之煩、無為之寂，誰能選擇取其真者？善哉諸女乃有明志

現代漢語譯本：於是化作沙門的佛陀就說了偈語： 『此身不久，都將歸於塵土，形體壞滅，精神離去，寄居於世，有何可貪？心中預先籌劃去處，往來沒有定數，念頭多是邪僻，自找禍患。這些都是自己造成的，不是父母所為，應當勉力向正道，行善積福不要退縮。守護六根如龜藏於殼中，防守意念如城墻堅固，以智慧與魔障戰鬥，勝利了就沒有憂患。』 於是比丘聽聞此偈，貪慾斷絕，期望止息，當下就證得了阿羅漢果位。知道化作沙門的原來是佛陀世尊，恭敬地整理衣冠，頂禮佛足，天龍鬼神沒有不歡喜的。 《法句譬喻經》華香品第十二 過去佛陀在舍衛國，國都東南海中有一座高臺，臺上有一棵華香樹，樹木清凈。有五百位婆羅門女子，侍奉其他宗教，心意非常精進，卻不知道有佛。當時這些女子互相說道：『我們受生為女人，從年少到年老，受到三件事的限制，不得自由，壽命又短促，形體如幻化，終將死亡。不如一同到華香臺上採摘香花，精進持齋，降伏梵天，向他祈求願望，愿能往生梵天，長壽不死，又能自在，沒有限制，遠離各種罪過，不再有憂患。』於是她們帶著供品前往高臺，採摘香花供奉梵天，一心持齋，希望梵天能降臨。這時世尊看到這些女子雖然持的是世俗的齋戒，但她們的心意精進，應該可以度化，就與眾多弟子、菩薩、天龍鬼神一起，飛昇到空中，來到高臺，坐在樹下。眾女子非常歡喜，以為是梵天，互相慶賀說：『我們得到所愿了！』當時有一位天人告訴眾女子說：『這不是梵天，是三界至尊，號名為佛，度化眾生無數。』於是眾女子來到佛陀面前，向佛陀行禮，上前對佛陀說：『我們多有污垢，今生為女人，求能脫離限制，愿能往生梵天。』佛陀說：『諸位女子！你們能發此愿，真是得到了很大的利益。世間有兩件事，其報應非常明顯，行善就會得到福報，作惡就會遭受災殃。世間的痛苦、天上的快樂，有為的煩惱、無為的寂靜，誰能選擇並取其真諦呢？善哉，諸位女子，你們竟然有如此明確的志向！』

English version: Then the Buddha, transformed into a Shramana, spoke this verse: 'This body will not last long, all will return to dust, the form will decay, the spirit will depart, dwelling temporarily, what is there to crave? The heart plans its destination in advance, coming and going without end, thoughts are mostly perverse, bringing trouble upon oneself. These are all self-created, not done by parents, one should strive towards the right path, do good deeds and do not retreat. Guard the six senses like a turtle in its shell, defend the mind like a strong city, fight against demons with wisdom, victory brings no worries.' Then the Bhikshu, hearing this verse, his greed was cut off, his desires ceased, and he immediately attained the state of Arhat. Knowing that the transformed Shramana was the Buddha, the World Honored One, he respectfully adjusted his robes, bowed at the Buddha's feet, and the Devas, Nagas, and spirits were all delighted. The Dhammapada Parable Sutra, Chapter Twelve on Flowers and Incense In the past, the Buddha was in Shravasti. In the southeast sea of the kingdom, there was a platform, and on the platform was a fragrant flower tree, the tree was pure. There were five hundred Brahmin women, serving other religions, their minds were very diligent, but they did not know of the Buddha. At that time, these women said to each other: 'We are born as women, from youth to old age, we are restricted by three things, we are not free, our lives are short, our forms are like illusions, and we will eventually die. It is better to go together to the fragrant flower platform to pick flowers and incense, diligently observe the fast, subdue Brahma, and ask him for our wishes, wishing to be reborn in Brahma's heaven, to have long life and not die, and to be free, without restrictions, to be free from all sins, and to have no more worries.' So they took offerings and went to the platform, picked flowers and incense to offer to Brahma, and observed the fast with one mind, hoping that Brahma would descend. At this time, the World Honored One saw that these women, although they were observing a worldly fast, their minds were diligent, and they should be able to be converted, so he flew into the sky with many disciples, Bodhisattvas, Devas, Nagas, and spirits, and came to the platform, sitting under the tree. The women were very happy, thinking it was Brahma, and congratulated each other, saying: 'We have obtained what we wished for!' At that time, a Deva told the women: 'This is not Brahma, this is the World Honored One of the three realms, named Buddha, who converts countless beings.' Then the women came to the Buddha, bowed to the Buddha, and said to the Buddha: 'We have many defilements, and in this life we are women, seeking to be free from restrictions, wishing to be reborn in Brahma's heaven.' The Buddha said: 'Ladies! It is truly a great benefit that you have made this wish. There are two things in the world, the retribution of which is very clear, doing good will receive blessings, and doing evil will suffer calamity. The suffering of the world, the happiness of heaven, the troubles of the conditioned, the tranquility of the unconditioned, who can choose and take the truth? Well done, ladies, you have such a clear aspiration!'

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。」

「孰能擇地，　　舍鑒取天，　　誰說法句， 如擇善華。　　學者擇地，　　舍鑒取天， 善說法句，　　能采德華。　　知世壞喻， 幻法忽有，　　斷魔華敷，　　不現死生。 見身如沫，　　幻法自然，　　斷魔華敷， 不現死生。」

於是諸女聞佛此偈，愿學真道為比丘尼，頭髮自墮法衣具足，思惟寂定即得羅漢道。阿難白佛言：「今此諸女素有何德。乃令世尊就而度之，一聞說法出家得道也？」佛告阿難：「昔迦葉佛時有大長者，財富無數，夫人婇女有五百人。其性妒惡門不妄開，夫人婇女欲往見佛，終不肯聽。後日國王請諸大臣，上殿宴會，會輒竟日，時夫人婇女見長者入會，便共至佛所稽首作禮，小坐聽經各發愿言：『令我世世莫與惡人共相遭遇，所生之處恒與道德聖人相值，聞來世有佛名釋迦文，愿與相值出家學道奉持訓誨。』」佛語阿難：「爾時夫人婇女五百人者，今此五百比丘尼是。本願懇惻，今應得度，是以世尊就度之耳。」

佛說是時莫不歡喜。

◎法句譬喻經卷第一 大正藏第 04 冊 No. 0211 法句譬喻經

法句譬喻經卷第二

晉世沙門法炬共法立譯喻華香品之二

◎昔佛始得道在羅閱祇國教化，轉到舍衛國，國王群臣莫不宗仰。時有賈客大人名曰波利，與五百賈人入海求寶。時海神出，掬水問波利言：「海水為多？掬水為多？」波利答曰：「掬水為多

現代漢語譯本 『誰能選擇好的地方，捨棄鏡子而仰望天空，誰能說出真理的語句，如同選擇美好的花朵。』 『學者選擇好的地方，捨棄鏡子而仰望天空，善於說出真理的語句，能採摘到德行的花朵。』 『明白世間如幻的道理，知道一切如幻法般忽然而有，斷除魔的誘惑，不現生死。』 『視身體如水泡，明白一切如幻法般自然，斷除魔的誘惑，不現生死。』 於是這些女子聽聞佛陀的偈語，都發愿學習真道成為比丘尼，頭髮自然脫落，法衣自然具足，思惟寂靜，立即證得阿羅漢道。 阿難問佛說：『這些女子過去有什麼功德，竟然讓世尊親自去度化她們，一聽說法就出家得道呢？』 佛告訴阿難說：『過去迦葉佛時，有一位大長者，財富無數，他的夫人和侍女有五百人。他性情嫉妒，不輕易開門，夫人和侍女想去見佛，他始終不肯允許。 後來有一天，國王邀請各位大臣上殿宴會，宴會持續了一整天。當時夫人和侍女看到長者去參加宴會，便一起到佛陀那裡，頂禮作揖，稍坐片刻聽經，各自發愿說：『愿我們世世代代不要與惡人相遇，所生之處都能與有道德的聖人相遇，聽說未來世有佛名為釋迦牟尼，愿能與他相遇，出家學道，奉持教誨。』 佛告訴阿難說：『當時的那五百位夫人和侍女，就是現在的這五百位比丘尼。她們的本願懇切，現在應當得度，所以世尊親自去度化她們。』 佛陀說完這些話，大家都非常歡喜。 《法句譬喻經》卷第一 大正藏第04冊 No. 0211 《法句譬喻經》 《法句譬喻經》卷第二 晉朝沙門法炬和法立共同翻譯《喻華香品》之二 過去佛陀剛得道時，在羅閱祇國教化，後來轉到舍衛國，國王和大臣們沒有不敬仰的。 當時有一位商人首領名叫波利，帶領五百位商人入海求寶。當時海神出現，捧起海水問波利說：『海水多呢？還是我捧起的水多呢？』 波利回答說：『我捧起的水多。』

English version 'Who can choose a good place, abandoning the mirror and looking up to the sky, who can speak the words of truth, like choosing beautiful flowers?' 'A scholar chooses a good place, abandoning the mirror and looking up to the sky, being good at speaking the words of truth, able to pick the flowers of virtue.' 'Understanding the principle that the world is like an illusion, knowing that everything is like an illusion that suddenly appears, cutting off the temptations of demons, not appearing in birth and death.' 'Seeing the body as a bubble, understanding that everything is like an illusion that is natural, cutting off the temptations of demons, not appearing in birth and death.' Then these women, hearing the Buddha's verses, all vowed to learn the true path and become bhikkhunis. Their hair naturally fell off, and their robes were naturally complete. Contemplating in stillness, they immediately attained the path of Arhat. Ananda asked the Buddha, 'What merits did these women have in the past that the World Honored One personally went to convert them, and upon hearing the Dharma, they left home and attained the path?' The Buddha told Ananda, 'In the past, during the time of Kashyapa Buddha, there was a great elder, with countless wealth, and his wife and maids numbered five hundred. He was jealous by nature and did not easily open the door. His wife and maids wanted to see the Buddha, but he never allowed it.' Later, one day, the king invited all the ministers to a banquet in the palace, and the banquet lasted all day. At that time, the wife and maids saw the elder go to the banquet, so they went together to the Buddha, bowed and paid respects, sat for a while listening to the scriptures, and each made a vow, saying, 'May we never encounter evil people in all our lives, and may we always encounter virtuous saints wherever we are born. We have heard that in the future there will be a Buddha named Shakyamuni, may we meet him, leave home to learn the path, and uphold his teachings.' The Buddha told Ananda, 'Those five hundred wives and maids at that time are now these five hundred bhikkhunis. Their original vows were sincere, and now they should be converted, so the World Honored One personally went to convert them.' When the Buddha finished speaking, everyone was very happy. The First Volume of the Dhammapada Parable Sutra Taisho Tripitaka Volume 04 No. 0211 Dhammapada Parable Sutra The Second Volume of the Dhammapada Parable Sutra Translated by the Jin Dynasty monks Dharmaketu and Dharmaraksha, Chapter Two of the Parable of Flowers and Fragrance In the past, when the Buddha first attained enlightenment, he taught in Rajagriha, and later moved to Shravasti, where the king and ministers all revered him. At that time, there was a merchant leader named Polika, who led five hundred merchants into the sea to seek treasure. Then the sea god appeared, scooped up some seawater, and asked Polika, 'Is the seawater more, or the water I scooped up more?' Polika replied, 'The water you scooped up is more.'

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。所以者何？海水雖多無益時用，不能救彼飢渴之人，掬水雖少值彼渴者，持用與之以濟其命，世世受福不可稱計。」海神歡喜贊言善哉！即脫身上八種香瓔校以七寶，以上波利。海神送之，安善往還到舍衛國，持此香瓔上波斯匿王，具陳所由。「念是香瓔非小人所服，謹以貢上，愿蒙納受。」王得香瓔以為奇異，即呼諸夫人羅列前住：「若最好者以香瓔與之。」六萬夫人盡嚴來出。王問：「末利夫人何以不出？」侍人答言：「今十五日持佛法齋素服不嚴，是以不出。」王便瞋恚，遣人呼曰：「汝今持齋，應違王主之命不乎？」如是三反，末利夫人素服而出在眾人中，猶如日月倍好於常。王意悚然加敬，問曰：「有何道德，炳然有異？」夫人白王：「自念少福稟斯女形，情態穢垢日夜山積，人命促短懼墜三塗，是以日月奉佛法齋，割愛從道世世蒙福。」王聞歡喜，便以香瓔以與末利夫人。夫人答言：「我今持齋不應著此，可與餘人。」王曰：「我本發意欲與勝者，卿今最勝，又奉法齋道志殊高，是以相與。若卿不受，吾將安置？」夫人答言：「大王勿憂！愿王屈意共到佛所，以此香瓔奉上世尊，並採聖訓，累劫之福矣。」王即許焉，即敕嚴駕往到佛所，稽首于地卻就王位，王白佛言：「海神香瓔波利所上，六萬夫人莫不貪得，末利夫人與而不取，持佛法齋心無貪慾，謹以上佛，愿垂納受

現代漢語譯本：這是為什麼呢？海水雖然多，但對於實際使用沒有益處，不能用來救助那些飢渴的人。而一捧水雖然少，但對於口渴的人來說，拿著它給他們喝，就可以救他們的性命，這樣世世代代都會受到無法估量的福報。』海神聽了非常高興，讚歎說『說得好啊！』隨即脫下身上八種香瓔珞，用七寶裝飾，送給波利。海神送別波利，讓他平安返回舍衛國。波利帶著香瓔珞獻給波斯匿王，詳細陳述了事情的經過。『我考慮到這香瓔珞不是普通人可以佩戴的，所以恭敬地獻給大王，希望您能接受。』國王得到香瓔珞，覺得非常奇異，立刻召集各位夫人排列在面前：『如果誰最漂亮，就把香瓔珞給她。』六萬夫人都盛裝打扮出來。國王問：『末利夫人為什麼不出來？』侍從回答說：『今天十五日，末利夫人持佛法齋戒，穿著素服，沒有盛裝打扮，所以沒有出來。』國王聽了非常生氣，派人去叫她說：『你現在持齋，難道要違抗國王的命令嗎？』這樣叫了三次，末利夫人穿著素服從人群中走出來，容貌比平時更加光彩照人，如同日月一般。國王感到非常敬畏，更加尊敬她，問道：『你有什麼道德，如此光彩照人？』夫人告訴國王說：『我自認為福報淺薄，生為女子，情慾污穢，日夜積累，生命短暫，害怕墮入三惡道，所以日日夜夜奉行佛法齋戒，割捨愛慾，跟隨正道，這樣世世代代都能蒙受福報。』國王聽了非常高興，便要把香瓔珞給末利夫人。夫人回答說：『我現在持齋，不應該佩戴這個，可以給其他人。』國王說：『我本來就打算給最優秀的人，你現在是最優秀的，而且奉行佛法齋戒，道心非常高尚，所以要給你。如果你不接受，我該把它放在哪裡呢？』夫人回答說：『大王不必擔憂！希望大王能屈尊和我一起去佛陀那裡，把這香瓔珞獻給世尊，並聽取聖訓，這樣就能積累無數劫的福報了。』國王立刻答應了，隨即命令準備車駕前往佛陀所在的地方，向佛陀頂禮后回到自己的座位。國王對佛陀說：『海神送給波利的香瓔珞，六萬夫人都想得到，但末利夫人給了她卻不接受，她持佛法齋戒，心中沒有貪慾，所以恭敬地獻給佛陀，希望您能接受。』 現代漢語譯本：這是什麼原因呢？海水雖然很多，但對於實際使用沒有益處，不能用來救助那些飢渴的人。而一捧水雖然很少，但對於口渴的人來說，拿著它給他們喝，就可以救他們的性命，這樣世世代代都會受到無法估量的福報。』海神聽了非常高興，讚歎說『說得好啊！』隨即脫下身上八種香瓔珞，用七寶裝飾，送給波利。海神送別波利，讓他平安返回舍衛國。波利帶著香瓔珞獻給波斯匿王，詳細陳述了事情的經過。『我考慮到這香瓔珞不是普通人可以佩戴的，所以恭敬地獻給大王，希望您能接受。』國王得到香瓔珞，覺得非常奇異，立刻召集各位夫人排列在面前：『如果誰最漂亮，就把香瓔珞給她。』六萬夫人都盛裝打扮出來。國王問：『末利夫人為什麼不出來？』侍從回答說：『今天十五日，末利夫人持佛法齋戒，穿著素服，沒有盛裝打扮，所以沒有出來。』國王聽了非常生氣，派人去叫她說：『你現在持齋，難道要違抗國王的命令嗎？』這樣叫了三次，末利夫人穿著素服從人群中走出來，容貌比平時更加光彩照人，如同日月一般。國王感到非常敬畏，更加尊敬她，問道：『你有什麼道德，如此光彩照人？』夫人告訴國王說：『我自認為福報淺薄，生為女子，情慾污穢，日夜積累，生命短暫，害怕墮入三惡道，所以日日夜夜奉行佛法齋戒，割捨愛慾，跟隨正道，這樣世世代代都能蒙受福報。』國王聽了非常高興，便要把香瓔珞給末利夫人。夫人回答說：『我現在持齋，不應該佩戴這個，可以給其他人。』國王說：『我本來就打算給最優秀的人，你現在是最優秀的，而且奉行佛法齋戒，道心非常高尚，所以要給你。如果你不接受，我該把它放在哪裡呢？』夫人回答說：『大王不必擔憂！希望大王能屈尊和我一起去佛陀那裡，把這香瓔珞獻給世尊，並聽取聖訓，這樣就能積累無數劫的福報了。』國王立刻答應了，隨即命令準備車駕前往佛陀所在的地方，向佛陀頂禮后回到自己的座位。國王對佛陀說：『海神送給波利的香瓔珞，六萬夫人都想得到，但末利夫人給了她卻不接受，她持佛法齋戒，心中沒有貪慾，所以恭敬地獻給佛陀，希望您能接受。』

English version: 'What is the reason for this? Although there is much seawater, it is not useful for practical purposes and cannot save those who are hungry and thirsty. However, a handful of water, though small, is valuable to a thirsty person. If you give it to them to drink, you can save their life, and they will receive immeasurable blessings for generations to come.' The sea god was very pleased and exclaimed, 'Well said!' He then took off the eight fragrant necklaces he was wearing, adorned with seven treasures, and gave them to Polli. The sea god bid farewell to Polli, wishing him a safe return to Shravasti. Polli brought the fragrant necklaces to King Prasenajit and explained the whole story. 'Considering that these necklaces are not for ordinary people to wear, I respectfully offer them to Your Majesty, hoping you will accept them.' The king received the necklaces and found them very strange. He immediately summoned all his consorts to line up before him, saying, 'Whoever is the most beautiful will receive the necklaces.' All sixty thousand consorts came out in their finest attire. The king asked, 'Why has Lady Mallika not come out?' The attendants replied, 'Today is the fifteenth day, and Lady Mallika is observing the Buddhist fast, wearing plain clothes and not adorned, so she has not come out.' The king was very angry and sent for her, saying, 'You are observing a fast now, are you going to disobey the king's orders?' After being summoned three times, Lady Mallika came out in plain clothes from the crowd, her appearance more radiant than usual, like the sun and moon. The king was filled with awe and showed her even more respect, asking, 'What virtue do you possess that makes you so radiant?' The lady told the king, 'I consider myself to have little merit, born as a woman, with defiled desires accumulating day and night. Life is short, and I fear falling into the three evil realms. Therefore, I observe the Buddhist fast day and night, renouncing desires and following the righteous path, so that I may receive blessings for generations to come.' The king was very pleased and wanted to give the necklaces to Lady Mallika. The lady replied, 'I am observing a fast now and should not wear these. You can give them to someone else.' The king said, 'I originally intended to give them to the most excellent person, and you are the most excellent, and you observe the Buddhist fast with a very high aspiration, so I will give them to you. If you do not accept them, where should I put them?' The lady replied, 'Your Majesty, do not worry! I hope Your Majesty will condescend to go with me to the Buddha, offer these necklaces to the World Honored One, and listen to the sacred teachings, so that we may accumulate blessings for countless eons.' The king immediately agreed and ordered the carriage to be prepared to go to where the Buddha was. After bowing to the Buddha, he returned to his seat. The king said to the Buddha, 'The sea god gave these necklaces to Polli, and all sixty thousand consorts wanted them, but Lady Mallika, when offered them, did not accept them. She observes the Buddhist fast and has no greed in her heart, so she respectfully offers them to the Buddha, hoping you will accept them.' English version: 'What is the reason for this? Although there is much seawater, it is not useful for practical purposes and cannot save those who are hungry and thirsty. However, a handful of water, though small, is valuable to a thirsty person. If you give it to them to drink, you can save their life, and they will receive immeasurable blessings for generations to come.' The sea god was very pleased and exclaimed, 'Well said!' He then took off the eight fragrant necklaces he was wearing, adorned with seven treasures, and gave them to Polli. The sea god bid farewell to Polli, wishing him a safe return to Shravasti. Polli brought the fragrant necklaces to King Prasenajit and explained the whole story. 'Considering that these necklaces are not for ordinary people to wear, I respectfully offer them to Your Majesty, hoping you will accept them.' The king received the necklaces and found them very strange. He immediately summoned all his consorts to line up before him, saying, 'Whoever is the most beautiful will receive the necklaces.' All sixty thousand consorts came out in their finest attire. The king asked, 'Why has Lady Mallika not come out?' The attendants replied, 'Today is the fifteenth day, and Lady Mallika is observing the Buddhist fast, wearing plain clothes and not adorned, so she has not come out.' The king was very angry and sent for her, saying, 'You are observing a fast now, are you going to disobey the king's orders?' After being summoned three times, Lady Mallika came out in plain clothes from the crowd, her appearance more radiant than usual, like the sun and moon. The king was filled with awe and showed her even more respect, asking, 'What virtue do you possess that makes you so radiant?' The lady told the king, 'I consider myself to have little merit, born as a woman, with defiled desires accumulating day and night. Life is short, and I fear falling into the three evil realms. Therefore, I observe the Buddhist fast day and night, renouncing desires and following the righteous path, so that I may receive blessings for generations to come.' The king was very pleased and wanted to give the necklaces to Lady Mallika. The lady replied, 'I am observing a fast now and should not wear these. You can give them to someone else.' The king said, 'I originally intended to give them to the most excellent person, and you are the most excellent, and you observe the Buddhist fast with a very high aspiration, so I will give them to you. If you do not accept them, where should I put them?' The lady replied, 'Your Majesty, do not worry! I hope Your Majesty will condescend to go with me to the Buddha, offer these necklaces to the World Honored One, and listen to the sacred teachings, so that we may accumulate blessings for countless eons.' The king immediately agreed and ordered the carriage to be prepared to go to where the Buddha was. After bowing to the Buddha, he returned to his seat. The king said to the Buddha, 'The sea god gave these necklaces to Polli, and all sixty thousand consorts wanted them, but Lady Mallika, when offered them, did not accept them. She observes the Buddhist fast and has no greed in her heart, so she respectfully offers them to the Buddha, hoping you will accept them.'

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。世尊弟子執心護齋直信如此，豈有福乎？」

於是世尊為受香瓔，即說偈言：

「多作寶華，　　結步搖綺，　　廣積德香， 所生轉好。　　琦草芳華，　　不逆風熏， 近道敷開，　　德人逼香。　　栴檀多香， 青蓮芳花，　　雖曰是真，　　不如戒香。 華香氣微，　　不可謂真，　　持戒之香， 到天殊勝。　　戒具成就，　　行無放逸， 定意度脫，　　長離魔道。」

佛說偈已重告王曰：「齋之福祐明譽廣遠，譬如天下十六大國滿中珍寶持用佈施，不如末利夫人一日一夕持佛法齋，如比其福須彌以豆矣。積福學慧可到泥洹。」王及夫人群臣大小，莫不歡喜執戴奉行。

昔佛在羅閱祇耆阇崛山中，於時城中有長者子五十人，往詣佛所作禮卻坐。時佛為說無常苦空非身之法，恩愛如夢會當別離，尊榮豪貴亦有憂戚，唯有泥洹永離生死，群殃盡滅乃可大安。時五十人聞法喜悅，愿為弟子，佛言：「善來比丘！」鬚髮自墮法衣具足，即成沙門。此諸沙門有親友長者，聞其出家意大歡喜，往到崛山與之相見，贊言：「諸君快哉善利，乃有此志。」為之設壇請佛及僧。明日佛與眾會就其舍食，食訖說法晡時乃還。此諸新學沙門戀慕宗黨皆欲返退，佛知其意，將出城門，見田溝中污泥糞壤中生蓮華，五色香潔其香芬熏乃蔽諸臭。佛便趣之，因說偈言：

「如作田溝，　　近於大道，　　中生蓮華， 香潔可意。　　有生死然，　　凡夫處邊， 智者樂出，　　為佛弟子

「世尊的弟子們以堅定的心守護齋戒，如此虔誠，難道沒有福報嗎？」 於是世尊接受了香瓔，隨即說了偈語： 『多用寶花裝飾，結成搖曳的綺麗飾品，廣泛積累德行的芬芳，所生之處會更加美好。奇花異草，芳香四溢，即使不借風力也能散發香氣，接近真理之道，自然綻放，有德之人也會被其香氣吸引。栴檀的香氣濃郁，青蓮的花朵芬芳，雖然都說是真香，卻不如戒律的香氣。花香的氣味微弱，不能說是真正的香，持戒的香氣，能到達天上，非常殊勝。戒律圓滿成就，行為不放縱，心意堅定，就能解脫，永遠遠離魔道。』 佛說完偈語，又告訴國王說：『齋戒的福報和美名廣闊深遠，譬如用天下十六大國裝滿的珍寶來佈施，也不如末利夫人一日一夜持守佛法齋戒的福報，相比之下，後者的福報就像須彌山與豆子一樣懸殊。積累福德，學習智慧，可以到達涅槃。』國王和夫人以及群臣大小，沒有不歡喜地接受並奉行的。 過去佛在羅閱祇的耆阇崛山中，當時城中有五十位長者的兒子，前往佛陀所在之處，行禮後坐下。當時佛陀為他們講述了無常、苦、空、非身的道理，恩愛如同夢幻，終將別離，尊貴榮華也有憂愁和悲傷，只有涅槃才能永遠脫離生死，一切災禍都消滅才能獲得大安樂。當時這五十人聽聞佛法后非常喜悅，願意成為弟子，佛陀說：『善來比丘！』他們的鬚髮自然脫落，法衣自然具足，立刻成為沙門。這些沙門有親友長者，聽到他們出家后非常高興，前往崛山與他們相見，讚歎說：『諸位真是快樂，真是善利，竟然有這樣的志向。』於是為他們設壇，邀請佛陀和僧眾。第二天，佛陀和僧眾到他們家中用餐，用餐完畢后說法，直到傍晚才返回。這些新學的沙門因為思念親友，都想退回，佛陀知道他們的心思，將要出城門時，看到田溝中污泥糞土裡生長著蓮花，五彩繽紛，香氣潔凈，芬芳的氣味甚至遮蓋了污臭。佛陀便走向蓮花，因此說了偈語： 『如同在田溝中，靠近大道的地方，生長出蓮花，香氣潔凈，令人喜愛。有生有死，凡夫俗子處在邊緣，智者樂於出離，成為佛陀的弟子。』

'World Honored One, if the disciples of the World Honored One uphold the precepts of fasting with steadfast hearts and such faith, how can they not have blessings?' Then the World Honored One received the fragrant garlands and immediately spoke a verse: 'Adorn with many precious flowers, weave swaying, beautiful ornaments, widely accumulate the fragrance of virtue, and the place of birth will become even more beautiful. Rare and fragrant grasses and flowers, their fragrance spreads even without the wind, approaching the path of truth, they naturally bloom, and virtuous people are drawn to their fragrance. The fragrance of sandalwood is rich, the lotus flowers are fragrant, although they are said to be true fragrances, they are not as good as the fragrance of precepts. The scent of flowers is weak, it cannot be called true fragrance, the fragrance of upholding precepts, reaches the heavens, it is extremely superior. When precepts are fully accomplished, actions are not unrestrained, the mind is steadfast, one can be liberated, and forever be free from the path of demons.' After the Buddha finished speaking the verse, he told the king again: 'The blessings and good reputation of fasting are vast and far-reaching. For example, if one were to give away all the treasures filling the sixteen great kingdoms of the world, it would not be as meritorious as Lady Mallika observing the Buddhist fast for one day and one night. Compared to that, the latter's merit is like Mount Sumeru compared to a bean. Accumulating merit and learning wisdom can lead to Nirvana.' The king, the queen, and all the ministers, great and small, were all delighted to accept and practice it. In the past, the Buddha was on Mount Gṛdhrakūṭa in Rājagṛha. At that time, there were fifty sons of elders in the city who went to where the Buddha was, bowed, and sat down. At that time, the Buddha explained to them the principles of impermanence, suffering, emptiness, and non-self. Love and affection are like dreams, they will eventually be separated. Honor and wealth also have worries and sorrows. Only Nirvana can forever escape birth and death, and only when all calamities are extinguished can one attain great peace. At that time, these fifty people were very happy after hearing the Dharma and wished to become disciples. The Buddha said, 'Welcome, Bhikkhus!' Their hair and beards naturally fell off, and their robes naturally appeared, and they immediately became monks. These monks had relatives and elders who were very happy to hear that they had left home. They went to Mount Gṛdhrakūṭa to see them and praised them, saying, 'You are truly happy, truly fortunate, to have such aspirations.' So they set up an altar and invited the Buddha and the Sangha. The next day, the Buddha and the Sangha went to their homes for a meal. After the meal, the Buddha taught the Dharma, and they returned in the evening. These newly ordained monks, because of their longing for their families and friends, all wanted to return. The Buddha knew their thoughts. As they were about to leave the city gate, he saw lotus flowers growing in the mud and filth of a field ditch. They were colorful and fragrant, and their fragrance even covered the stench. The Buddha then walked towards the lotus flowers and spoke a verse: 'Like a field ditch, near the main road, lotus flowers grow, fragrant and pure, pleasing to the eye. There is birth and death, ordinary people are on the edge, the wise are happy to leave, to become disciples of the Buddha.'

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。」

佛說偈已即還山中。賢者阿難前白佛言：「曏者世尊臨田溝上，所說二偈不審其義？愿聞其意。」佛告阿難：「汝見溝中污泥不凈糞壤之中生蓮華不？」「唯然見之。」佛言：「阿難！人在世間展轉相生，計壽百歲或長或短，妻子恩愛飢渴寒熱，或悲或欣，一兇二吉三毒四倒五陰六入七識八邪九惱十惡，猶如田溝畜藏糞壤污泥不凈。欻有一人覺世無常，發心學道修清凈志，凝神斷想自致得道，亦如污泥生好蓮華，身自得道還度宗親，一切眾生皆蒙開解，亦如華香奄蔽臭穢。」

五十比丘聞佛說法，進志堅固，即得阿羅漢道。

法句譬喻經愚闇品第十三

昔佛在舍衛國。時城中有婆羅門，年向八十，財富無數，為人頑闇慳貪難化，不識道德不計無常，更作好舍，前庌後堂涼臺暖室，東西廂廡數十梁間，唯後堂前拒陽未訖。時婆羅門恒自經營指授眾事，佛以道眼見此老翁，命不終日當就後世，不能自知而方匆匆，形瘦力竭精神無福，甚可憐愍。佛將阿難往到其門，慰問老翁：「得無勞惓？今作此舍皆何所安？」老翁答言：「前庌待客、後堂自處，東西二廂當安兒息財物僕使，夏上涼臺、冬入溫室。」佛語老翁：「久聞宿德思遲談講，偶有要偈存亡有益，欲以相贈，不審可小廢事共坐論不也？」老翁答言：「今正大懅不容坐語，後日更來當共善敘；所云要偈便可說之

現代漢語譯本：佛陀說完偈語后就回到山中。賢者阿難上前對佛說：『剛才世尊您在田溝邊上，所說的兩句偈語，我不太明白其中的含義，希望能夠聽您解釋。』佛告訴阿難：『你看到溝中污泥不乾淨的糞土裡生長出蓮花嗎？』『是的，我看到了。』佛說：『阿難！人在世間輾轉相生，壽命有長有短，百年之間，有夫妻恩愛，有飢渴寒熱，有悲傷也有歡喜，有兇險，有吉祥，有三毒，有四顛倒，有五陰，有六入，有七識，有八邪，有九惱，有十惡，就像田溝里堆積著糞土污泥一樣不乾淨。忽然有一個人覺悟到世事無常，發心學道，修持清凈的志向，凝神靜思，斷除妄想，最終得道，就像污泥中生長出美好的蓮花一樣。自身得道后，還能度化自己的親人，一切眾生都蒙受開悟，就像蓮花的香氣遮蓋了污穢的臭氣一樣。』 五十位比丘聽了佛的說法，道心更加堅定，立刻證得了阿羅漢果位。 《法句譬喻經》愚闇品第十三 過去佛陀在舍衛國的時候，城裡有一個婆羅門，年紀快八十歲了，家財萬貫，為人愚昧，吝嗇貪婪，難以教化，不明白道德，也不考慮無常，還在建造豪宅，前面有廳堂，後面有正房，有涼臺和暖室，東西廂房有幾十根樑柱，只有後堂前面朝陽的地方還沒有完工。當時，這個婆羅門每天都在親自經營，指揮各種事務。佛陀用道眼看到這個老翁，壽命將盡，即將去世，卻不能自己覺悟，還在匆匆忙忙地操勞，形體消瘦，精力衰竭，沒有福報，實在可憐。佛陀帶著阿難來到他家門口，慰問老翁：『您不覺得勞累嗎？現在建造的這些房屋都是用來做什麼的呢？』老翁回答說：『前面廳堂用來招待客人，後面正房自己居住，東西廂房用來安置兒女、財物和僕人，夏天到涼臺上，冬天到暖室裡。』佛陀對老翁說：『我久聞您是宿德之人，想和您談論一些事情，我這裡有幾句重要的偈語，對生死存亡有益，想贈送給您，不知道您是否可以稍微放下手頭的事情，坐下來一起討論一下？』老翁回答說：『我現在正忙著，沒時間坐下來談話，改天再來，我們再好好敘談；您說的偈語，現在就可以說出來。』

English version: After the Buddha finished speaking the verses, he returned to the mountains. The venerable Ananda approached the Buddha and said, 'Just now, when the World Honored One was by the field ditch, the two verses you spoke, I do not understand their meaning. I wish to hear their explanation.' The Buddha told Ananda, 'Have you seen lotus flowers growing in the unclean mud and dung in the ditch?' 'Yes, I have seen them.' The Buddha said, 'Ananda! People in the world are born and reborn, their lifespans are either long or short, a hundred years, with the love of spouses, hunger and thirst, cold and heat, sorrow and joy, misfortune and fortune, the three poisons, the four inversions, the five aggregates, the six entrances, the seven consciousnesses, the eight evils, the nine vexations, and the ten evils, like the field ditch filled with unclean mud and dung. Suddenly, a person awakens to the impermanence of the world, resolves to learn the Way, cultivates a pure mind, concentrates their spirit, cuts off delusions, and ultimately attains enlightenment, just like a beautiful lotus flower growing from the mud. After attaining enlightenment, they can also liberate their relatives, and all sentient beings will receive enlightenment, just like the fragrance of the lotus flower covers the foul odor.' Fifty monks, upon hearing the Buddha's teachings, strengthened their resolve and immediately attained the state of Arhat. The Dhammapada Parable Sutra, Chapter Thirteen on Ignorance In the past, when the Buddha was in the country of Shravasti, there was a Brahmin in the city, nearly eighty years old, with countless riches. He was foolish, stingy, greedy, and difficult to teach. He did not understand morality, nor did he consider impermanence. He was still building a grand house, with a hall in the front, a main room in the back, cool terraces and warm rooms, and dozens of beams in the east and west wings. Only the sunny side of the back hall was not yet finished. At that time, the Brahmin was constantly managing and directing various affairs himself. The Buddha, with his divine eye, saw that this old man's life was coming to an end, and he would soon pass away. Yet, he was not aware of it himself and was still rushing about busily. His body was thin, his energy was exhausted, and he had no blessings. He was truly pitiful. The Buddha, taking Ananda with him, went to his door and asked the old man, 'Do you not feel tired? What are all these houses you are building for?' The old man replied, 'The front hall is for receiving guests, the main room in the back is for myself, the east and west wings are for my children, wealth, and servants, the cool terrace is for summer, and the warm room is for winter.' The Buddha said to the old man, 'I have long heard of your virtuous reputation and have been thinking of discussing some matters with you. I have some important verses that are beneficial for life and death, and I would like to offer them to you. I wonder if you could put aside your work for a moment and sit down to discuss them?' The old man replied, 'I am very busy right now and do not have time to sit and talk. Come another day, and we can have a good conversation. As for the verses you mentioned, you can say them now.'

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「有子有財，　　愚惟汲汲，　　我且非我， 何憂子財？　　暑當止此，　　寒當止此， 愚多豫慮，　　莫知來變。　　愚蒙愚極， 自謂我智，　　愚而勝智，　　是謂極愚。」

婆羅門言：「善說此偈，今實太懅，後來更論之。」於是世尊傷之而去。老翁於後自授屋椽，椽墮打頭即時命過，室家啼哭驚動四鄰。佛去未遠便有此變，佛到里頭逢諸梵志有數十人，前問佛言：「從何所來？」佛言：「屢到此死翁舍，為翁說法。不信佛語，不知無常，今者忽然已就後世。」具為諸梵志更說前偈義，聞之欣然即得道跡。

於是世尊，而說偈言：

「愚闇近智，　　如瓢斟味，　　雖久狎習， 猶不知法。　　開達近智，　　如舌嘗味， 雖須臾習，　　即解道要。　　愚人施行， 為身招患，　　快心作惡，　　自致重殃。 行為不善，　　退見悔吝，　　致涕流面， 報由宿習。」

時諸梵志重聞此偈，益懷篤信，為佛作禮，歡喜奉行。

昔佛在舍衛國給孤獨精舍，為諸天人說法。時波斯匿王有一寡女，名曰金剛，壯寡未歸，父母哀愍，別為宮舍作好舍宅，給五百妓女以娛樂之。眾中有一長老青衣，名曰度勝，恒行市買脂粉香華。時見男女無數大眾，各赍香華出城詣佛。即問行人：「欲何所至？」眾人答言：「佛出於世三界之尊，度脫眾生皆得泥洹。」度勝聞之心悅意喜，即自念言：「會老見佛，宿世之福。」便分香直持買好華，隨眾人輩往到佛所，作禮卻立散華燒香

現代漢語譯本 『有兒子有財產，我卻只顧汲汲營營，我且不是真正的我， 何必憂慮兒子和財產？夏天應當在這裡停止，冬天也應當在這裡停止。 我總是過多地擔憂，不知道未來的變化。我愚昧到了極點， 還自以為聰明，愚蠢卻自以為勝過智慧，這才是真正的愚蠢。』 婆羅門說：『你說的這偈語很好，我現在確實太害怕了，以後再討論吧。』於是世尊感到悲傷就離開了。老翁後來自己拆屋椽，屋椽掉下來打到頭，當即就死了，家裡人哭泣，驚動了四鄰。佛陀離開沒多久就發生了這樣的變故。佛陀走到村子裡，遇到幾十個婆羅門，他們上前問佛陀：『你從哪裡來？』佛陀說：『我多次到這個老翁的家裡，為他說法。他不相信佛的話，不知道世事無常，現在忽然就去世了。』佛陀詳細地為這些婆羅門解釋了之前的偈語的含義，他們聽了之後非常高興，立刻就證得了道果。 於是世尊，說了偈語： 『愚昧的人接近智慧，就像用瓢舀取味道，雖然長久親近， 仍然不知道佛法。開悟的人接近智慧，就像用舌頭品嚐味道， 即使短暫地學習，也能立刻理解道的要義。愚人做事， 為自己招來禍患，爲了滿足私慾而作惡，自己招致深重的災禍。 行為不善，事後看到悔恨，以至於淚流滿面， 這是因為前世的習性所導致的。』 當時，那些婆羅門再次聽到這偈語，更加堅定了信仰，向佛陀行禮，歡喜地奉行佛法。 過去，佛陀在舍衛國的給孤獨精舍，為諸天人說法。當時，波斯匿王有一個寡居的女兒，名叫金剛，年紀輕輕就守寡沒有再嫁，父母憐憫她，特地為她建造了宮殿，配備了五百個侍女來娛樂她。人群中有一個年長的青衣，名叫度勝，經常到市場上購買脂粉香花。當時，他看到無數的男女大眾，各自拿著香花出城去拜見佛陀。他便問行人：『你們想去哪裡？』眾人回答說：『佛陀出世，是三界中最尊貴的人，他能度脫眾生，使他們都得到涅槃。』度勝聽了之後，心裡非常高興，就自己想：『我能有機會見到佛陀，真是宿世的福報啊。』於是他拿出買香的錢，買了好的鮮花，跟隨眾人一起去到佛陀那裡，行禮後退到一邊，散花燒香。

English version 'Having sons and wealth, I am still so anxious, I am not truly myself, Why worry about sons and wealth? Summer should stop here, winter should stop here. I always worry too much, not knowing the changes to come. I am extremely foolish, Yet I think myself wise, foolishness thinking it surpasses wisdom, that is the ultimate foolishness.' The Brahmin said, 'This verse you speak is good, I am indeed too frightened now, let's discuss it later.' Then the World Honored One, feeling sorrow, left. Later, the old man himself was dismantling a roof beam, the beam fell and hit his head, and he died instantly. His family cried, alarming the neighbors. This change happened not long after the Buddha left. The Buddha went into the village and met dozens of Brahmins, who came forward and asked the Buddha, 'Where do you come from?' The Buddha said, 'I have been to this old man's house many times, to preach the Dharma to him. He did not believe the Buddha's words, did not know impermanence, and now he has suddenly passed away.' The Buddha explained in detail the meaning of the previous verse to these Brahmins, and they were very happy to hear it, and immediately attained the path. Then the World Honored One, spoke a verse: 'A fool near wisdom, is like using a ladle to taste, though long acquainted, Still does not know the Dharma. An enlightened one near wisdom, is like tasting with the tongue, Though briefly learning, immediately understands the essence of the path. A fool's actions, Bring trouble upon themselves, acting wickedly to satisfy desires, bringing heavy calamities upon themselves. Acting unwholesomely, seeing regret afterwards, to the point of tears streaming down the face, This is due to past habits.' At that time, those Brahmins, hearing this verse again, increased their faith, bowed to the Buddha, and joyfully practiced the Dharma. In the past, the Buddha was at the Jetavana Monastery in Shravasti, preaching the Dharma to gods and humans. At that time, King Pasenadi had a widowed daughter named Vajra, who was widowed young and had not remarried. Her parents pitied her and specially built a palace for her, providing her with five hundred maids to entertain her. Among the crowd was an elder named Du Sheng, who was a blue-robed person, who often went to the market to buy cosmetics and flowers. At that time, he saw countless men and women, each carrying flowers, going out of the city to see the Buddha. He asked the passersby, 'Where do you want to go?' The people replied, 'The Buddha has appeared in the world, the most honored one in the three realms, he can liberate all beings and enable them to attain Nirvana.' Du Sheng was very happy to hear this, and thought to himself, 'I have the opportunity to see the Buddha, it is truly a blessing from past lives.' So he took the money for buying incense, bought good flowers, and followed the crowd to the Buddha, bowed, stepped back, scattered flowers, and burned incense.

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。一心聽法已，過市取香，因聽法功德宿行所追，香氣熏聞斤兩倍前，嫌其遲晚而共詰之。度勝奉道即如事言：「世有聖師三界之尊，擊無上法鼓震動三千，往聽法者無央數人。實隨聽法，是以稽遲。」金剛之徒聞說世尊法義深妙非世所聞，悚然心歡而自嘆曰：「吾等何罪獨自不聞？」即報度勝：「試為我說之。」度勝白曰：「身賤口穢不敢便宣。乞更咨受，如命說之。」即便遣出，重告之曰：「具受儀式。」度勝未還，金剛侍女側息中庭如子待母，佛告度勝：「汝還說法多所度脫，說法之儀先施高座。」度勝受敕具宣聖旨，皆大歡喜，各脫衣服一領，積為高座。度勝洗浴，承佛威神如應說法，金剛之等五百餘人，疑解破惡得須陀洹道。說法甚美不覺失火，一時燒死即生天上。王將人從來欲救火，見之已燃，收拾棺殮葬送畢訖，往過佛所，為佛作禮卻坐常位。佛問王曰：「所從來也？」王叉手言：「女金剛不幸不覺失火，大小燒盡，適棺殮還，不審何罪遇此火害？唯愿世尊彰告未聞。」佛告大王：「過去世時有城名波羅奈，有長者婦將婇女五百人，至城外大祠祀。其法難犯，他姓之人不得到邊，不問親疏，其有來者擲著火中。時世有一辟支佛名曰迦羅，處在山中，晨來分衛暮輒還山。迦羅分衛來趣郊祠，長者婦見之忿然瞋恚，共捉迦羅撲著火中，舉身燋爛便現神足，飛昇虛空

一心聽法完畢后，他們去市場上買香。因為聽法的功德和宿世的修行，香的氣味比之前濃郁數倍。他們嫌香來得太晚，便一起責問賣香的人。度勝奉道如實說道：『世上有位聖師，是三界至尊，他敲響無上法鼓，震動三千世界。前去聽法的人數不勝數。我確實是去聽法了，所以才耽擱了。』金剛的隨從們聽說世尊的佛法深奧玄妙，世所罕聞，都感到震驚和歡喜，並自嘆道：『我們有什麼罪過，竟然獨自沒有聽到？』他們立刻告訴度勝：『請你為我們講講。』度勝稟告說：『我身份卑微，口齒污穢，不敢直接宣講。請允許我再去請教，然後按照佛的旨意講述。』他們便讓度勝離開，並再次囑咐他說：『要完整地接受儀軌。』度勝還沒回來，金剛的侍女們就側身站在庭院中，像孩子等待母親一樣。佛告訴度勝：『你回去說法，會度化很多人。說法的儀式要先設定高座。』度勝接受佛的旨意，完整地宣講了佛的教誨，大家都非常歡喜，各自脫下一件衣服，堆積成高座。度勝沐浴后，憑藉佛的威神力，如理如法地說法。金剛的五百多人，解除了疑惑，破除了惡念，證得了須陀洹果。說法非常精彩，以至於他們沒有注意到失火，一時之間被燒死，隨即升到天上。國王帶著人前來救火，看到火勢已燃盡，便收拾棺材，安葬完畢，然後前往佛陀所在之處，向佛陀行禮，退坐到原來的位置。佛陀問國王：『你從哪裡來？』國王合掌說道：『我的女兒金剛不幸失火，大小都被燒盡，剛剛安葬完畢。不知道她們犯了什麼罪，遭遇這樣的火災？希望世尊能夠開示我們這些未曾聽聞的道理。』佛陀告訴國王：『過去世的時候，有個城市叫波羅奈，有個長者的妻子帶著五百名侍女，到城外的大祠堂祭祀。那裡的規矩非常嚴格，其他姓氏的人不能靠近，不論親疏，只要有人來，就會被扔到火里。當時世上有一位辟支佛，名叫迦羅，住在山中，每天早晨出來乞食，傍晚回到山裡。迦羅乞食來到郊外的祠堂，長者的妻子看到他，非常憤怒，就和眾人一起抓住迦羅，把他扔到火里。迦羅全身被燒焦，隨即顯現神足，飛昇到空中。

After wholeheartedly listening to the Dharma, they went to the market to buy incense. Due to the merit of listening to the Dharma and their past deeds, the fragrance of the incense was several times stronger than before. They were displeased with the delay and questioned the incense seller together. Du Sheng, who was devoted to the Way, truthfully said, 'There is a holy teacher in the world, the most honored in the three realms. He strikes the supreme Dharma drum, shaking the three thousand worlds. Countless people go to listen to the Dharma. I was indeed listening to the Dharma, which is why I was delayed.' The followers of Vajra, upon hearing that the World Honored One's Dharma was profound and wonderful, unheard of in the world, were shocked and delighted, and lamented, 'What sin have we committed that we alone have not heard it?' They immediately told Du Sheng, 'Please tell us about it.' Du Sheng reported, 'My status is humble, and my speech is impure, so I dare not proclaim it directly. Please allow me to seek further instruction, and then I will speak according to the Buddha's will.' They then let Du Sheng leave, and again instructed him, 'Receive the complete rituals.' Before Du Sheng returned, Vajra's maids stood sideways in the courtyard, like children waiting for their mother. The Buddha told Du Sheng, 'You will return to preach the Dharma and liberate many. The ritual of preaching the Dharma should begin with setting up a high seat.' Du Sheng accepted the Buddha's decree and fully proclaimed the Buddha's teachings. Everyone was very happy, and each took off a piece of clothing, piling them up to form a high seat. After bathing, Du Sheng, relying on the Buddha's divine power, preached the Dharma according to the principles. More than five hundred of Vajra's followers resolved their doubts, broke through their evil thoughts, and attained the Srotapanna path. The Dharma preaching was so wonderful that they did not notice a fire breaking out. They were all burned to death at once and immediately ascended to heaven. The king came with people to put out the fire, but seeing that it had already burned out, they collected the coffins, completed the burial, and then went to where the Buddha was, paid their respects to the Buddha, and sat back in their usual places. The Buddha asked the king, 'Where have you come from?' The king clasped his hands and said, 'My daughter Vajra unfortunately had a fire, and everyone, big and small, was burned to death. We have just finished the burial. I do not know what sins they committed to encounter such a fire disaster? I hope the World Honored One can reveal to us these unheard of truths.' The Buddha told the king, 'In the past, there was a city called Varanasi. There was a wife of an elder who took five hundred maids to a large shrine outside the city to worship. The rules there were very strict. People of other surnames could not approach. Regardless of kinship, anyone who came would be thrown into the fire. At that time, there was a Pratyekabuddha named Kala, who lived in the mountains. He would go out to beg for food in the morning and return to the mountains in the evening. Kala came to the shrine outside the city to beg for food. The elder's wife saw him and was very angry. She and the others grabbed Kala and threw him into the fire. Kala's whole body was burned, and he immediately manifested his divine powers and flew into the sky.'

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。眾女驚怖，泣淚悔過，長跪舉頭而自陳曰：『女人憃愚不識至真，群愚荒騃毀辱神靈，自惟過釁罪惡若山，愿降尊德以消重殃。』尋聲即下而般泥洹，諸女起塔供養舍利。」

佛為大王而說偈言：

「愚憃作惡，　　不能自解，　　殃追自焚， 罪成熾然。　　愚所望處，　　不謂適苦， 臨墮厄地，　　乃知不善。」

佛告大王：「爾時長者婦，今王女金剛是；五百侍女，今度勝等五百伎女是。罪福追人久無不彰，善惡隨人如影隨形。」

說是法時，國內大小信伏歡喜，咸歸三尊皆受五戒，即得道跡。

法句譬喻經明哲品第十四

昔有梵志其年二十，天才自然，事無大小過目則能，自以聰哲而自誓曰：「天下技術要當盡知，一藝不通則非明達也。」於是遊學無師不造，六藝雜術，天文地理，醫方鎮壓山崩地動，摴蒱博弈妓樂博撮，裁割衣裳文繡綾綺，廚膳切割調和滋味，人間之事無不兼達。心自唸曰：「丈夫如此，誰能及者？試游諸國摧伏抵對，奮名四海技術沖天，然後載功竹帛垂勛百代。」於是遊行往至一國，入市觀視，見有一人坐作角弓析筋治角，用手如飛作弓調快，買者諍前。即自唸曰：「少來所學自以具足，邂逅自輕不學作弓，若彼鬥技，吾則不如矣，當從受學耳。」遂從弓師求為弟子，盡心受學。月日之中具解弓法，所作巧妙乃逾于師，佈施財物奉辭而去。去之一國當渡江水，有一船師用船若飛，迴旋上下便疾無雙

現代漢語譯本：眾女子驚恐萬分，哭泣流淚，懺悔過錯，長跪著舉起頭，自己陳述說：『我們女人愚昧無知，不認識真正的道理，一群愚蠢的人荒唐無知，毀壞侮辱了神靈，自己反省所犯的過錯，罪惡像山一樣高，希望您能降下尊貴的德行，來消除我們深重的災禍。』佛陀聽到聲音就立刻下來，進入涅槃，眾女子建造佛塔供奉佛陀的舍利。 佛陀為國王說了偈語： 『愚蠢的人作惡，不能自己理解，災禍追隨自己焚燒，罪惡形成熾熱的火焰。愚蠢的人所期望的地方，沒想到會是痛苦，臨到災難之地，才知道自己做的不對。』 佛陀告訴國王：『那時長者的妻子，就是現在的金剛公主；五百個侍女，就是現在度勝等五百個歌舞伎女。罪惡和福報追隨人，時間久了沒有不顯現的，善惡跟隨人就像影子跟隨形體一樣。』 當佛陀講說佛法的時候，國內大小官員都信服歡喜，都歸依佛、法、僧三寶，都受持五戒，立刻就證得了道果。 《法句譬喻經》明哲品第十四 從前有一個婆羅門，年紀二十歲，天資聰穎，天生就聰明，無論事情大小，看過一遍就能掌握，他自認為聰明有智慧，就發誓說：『天下的技術一定要全部掌握，如果有一門技藝不通曉，就不能算是明智通達的人。』於是他遊歷求學，沒有不拜訪的老師，學習了六藝雜術，天文地理，醫術，鎮壓山崩地動的方法，賭博遊戲，歌舞伎樂，裁剪衣服，刺繡綾羅綢緞，烹飪切割，調和滋味，人間的事情沒有不精通的。他心裡想：『大丈夫像我這樣，誰能比得上呢？我要到各國去遊歷，挫敗那些與我對抗的人，讓我的名聲傳遍四海，技術高超，然後把我的功績記載在竹簡上，讓我的功勛流傳百代。』於是他前往一個國家，進入市場觀看，看到有一個人坐在那裡製作角弓，剖析筋骨，處理牛角，用手像飛一樣製作弓箭，動作熟練快捷，買的人爭先恐後。他立刻想到：『我從小學習的技藝，自認為已經足夠了，偶然間輕視了不學習製作弓箭，如果和他比試技藝，我就不如他了，應該向他學習。』於是他就向弓箭師傅請求做他的弟子，盡心盡力地學習。一個月的時間，就完全掌握了製作弓箭的方法，製作的技巧甚至超過了他的師傅，他佈施財物，告辭離去。離開這個國家，要渡過一條江水，有一個船伕劃船像飛一樣，迴旋上下，速度快得無人能比。

English version: The women were terrified, weeping and repenting their mistakes, kneeling with their heads raised, and they confessed: 'We women are foolish and ignorant, not knowing the true principles. We, a group of foolish people, are ignorant and have destroyed and insulted the divine. Reflecting on our mistakes, our sins are as high as mountains. We hope that you will bestow your noble virtue to eliminate our heavy calamities.' Upon hearing the sound, the Buddha immediately descended and entered Nirvana. The women built a pagoda to enshrine the Buddha's relics. The Buddha spoke a verse for the king: 'The foolish do evil, unable to understand themselves. Calamities pursue and burn them, sins form a blazing fire. What the foolish expect, they do not expect to be suffering. When they are about to fall into a place of disaster, they then realize they have done wrong.' The Buddha told the king: 'The wife of the elder at that time is now Princess Vajra; the five hundred maids are now the five hundred singing and dancing girls, such as Du Sheng. Sins and blessings follow people, and after a long time, nothing is not revealed. Good and evil follow people like a shadow follows a form.' When the Buddha was speaking the Dharma, the officials, both high and low, in the country were convinced and joyful. They all took refuge in the Three Jewels (Buddha, Dharma, and Sangha) and received the five precepts, and immediately attained the path of enlightenment. The Fourteenth Chapter on Wisdom from the Dhammapada Parable Sutra Once there was a Brahmin, twenty years old, naturally talented and intelligent. No matter the size of the matter, he could master it after seeing it once. He considered himself clever and wise, and vowed: 'All the skills in the world must be mastered. If one skill is not understood, then one cannot be considered wise and knowledgeable.' Therefore, he traveled and studied, visiting every teacher, learning the six arts, miscellaneous skills, astronomy, geography, medicine, methods to suppress landslides and earthquakes, gambling games, singing and dancing, tailoring clothes, embroidering silk fabrics, cooking, cutting, and seasoning flavors. There was nothing in the human world that he did not master. He thought to himself: 'A man like me, who can compare? I will travel to various countries, defeat those who oppose me, spread my name throughout the world, and have my skills be outstanding. Then I will record my achievements on bamboo slips, so that my merits will be passed down for hundreds of generations.' So he went to a country, entered the market to observe, and saw a person sitting there making horn bows, analyzing tendons, and processing horns. His hands moved like flying, making bows quickly and skillfully, and buyers were rushing to buy them. He immediately thought: 'The skills I have learned since childhood, I thought were sufficient. I accidentally looked down on not learning how to make bows. If I were to compete with him, I would not be as good as him. I should learn from him.' So he asked the bow maker to be his disciple and studied with all his heart. Within a month, he had completely mastered the method of making bows, and his skills even surpassed his master. He gave gifts of money and bid farewell. Leaving this country, he had to cross a river. There was a boatman who used his boat like flying, turning and moving up and down, with unparalleled speed.

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。復自唸曰：「吾技雖多未曾習船，雖為賤術，其于不知宜當學之，萬技悉備。」遂從船師愿為弟子，供奉盡敬竭力勞勤。月日之中知其逆順，御船迴旋乃逾于師，佈施財物奉辭而去。復至一國，國王宮殿天下無雙，即自唸曰：「作此殿匠，巧妙乃爾，自隱游來偶不學之，若與競術必不勝矣，且當復學，意乃足耳。」遂求殿匠愿為弟子，盡心供養執持斤斧。月日之間具解尺寸方圓規矩，雕文刻鏤木事盡知，天才明朗事輒勝師，佈施所有辭師而去。周行天下遍十六大國，命敵捔技獨言只步無敢應者，心自貢高曰：「天地之間誰有勝我者？」佛在祇洹遙見此人應可化度，佛以神足化作沙門，拄杖持缽在前而來。梵志由來國無道法，未見沙門怪是何人？須至當問。須臾來到，梵志問曰：「百王之則未見君輩，衣裳制度無有此服，宗廟異物不見此器，君是何人，形服改常也？」沙門答曰：「吾調身人也。」復問：「何謂調身？」於是沙門因其所習而說偈言：

「弓匠調角，　　水人調船，　　巧匠調木， 智者調身。　　譬如厚石，　　風不能移， 智者意重，　　譭譽不傾。　　譬如深淵， 澄靜清明，　　慧人聞道，　　心凈歡然。」

於是沙門說此偈已，身升虛空還現佛身，三十二相、八十種好，光明洞達照曜天地，從虛空來下，謂其人曰：「吾道德變化，調身之力也

現代漢語譯本：他又自言自語道：『我的技藝雖然很多，但從未學過駕船。即使這是低賤的技藝，但對於我所不瞭解的，也應該學習，這樣才能掌握所有的技藝。』於是他跟隨一位船師，甘願做他的弟子，恭敬地侍奉他，盡心盡力地勤勞工作。在短短一個月的時間裡，他就掌握了駕船的順逆之理，駕船迴旋的技巧甚至超過了他的老師。他佈施財物后，就告別老師離開了。他又來到一個國家，那裡的王宮舉世無雙。他心想：『建造這座宮殿的工匠真是巧妙啊，我之前遊歷時竟然沒有學習這門技藝。如果現在與他們比試技藝，我一定不能勝過。我應該再次學習，這樣才能滿足我的心願。』於是他請求一位殿匠收他為徒，盡心供養，拿著斧頭工作。在短短一個月的時間裡，他就完全掌握了尺寸、方圓、規矩，以及雕刻、鏤空等木工技藝。他的天賦聰穎，做事總是勝過他的老師。他佈施了所有財物后，就告別老師離開了。他周遊天下，走遍了十六個大國，挑戰他人比試技藝，但沒有人敢應戰。他心中驕傲自滿，說道：『天地之間，誰能勝過我呢？』佛陀在祇洹精舍遙見此人，認為他可以被教化。佛陀運用神通，化作一位沙門，拄著枴杖，拿著缽，來到他面前。梵志所處的國家從來沒有佛法，他從未見過沙門，感到很奇怪，心想這是什麼人？等他走近時，我一定要問問。一會兒，沙門來到他面前，梵志問道：『百王之法中，我從未見過你們這樣的人。你們的衣裳制度與我們不同，宗廟祭祀的器物也與我們不同。你們是什麼人，為何形貌服飾如此怪異？』沙門回答說：『我是調身之人。』梵志又問：『什麼是調身？』於是沙門就根據他所學的技藝，說偈語道： 『弓匠調正弓角，水手調理船隻，巧匠調理木材，智者調理自身。譬如厚重的石頭，風不能移動它，智者的意志堅定，譭譽不能動搖。譬如深淵，澄澈平靜，智慧之人聽聞佛法，內心清凈歡喜。』 沙門說完這偈語后，身體升入虛空，現出佛身，三十二相、八十種好，光明照耀天地。他從虛空降下，對那人說：『我所擁有的道德變化，就是調身的力量啊。』

English version: He then thought to himself, 'Although I have many skills, I have never learned to sail a boat. Even though it is a lowly skill, I should learn it since I do not know it, so that I can master all skills.' So he followed a boat master, willing to be his disciple, serving him respectfully, and working diligently with all his effort. Within a month, he understood the principles of sailing with and against the current, and his skills in maneuvering the boat surpassed his teacher's. He gave away his possessions and bid farewell to his teacher. He then arrived in a country where the royal palace was unparalleled in the world. He thought, 'The craftsman who built this palace is truly skillful. I have traveled before and never learned this skill. If I were to compete with them now, I would surely lose. I should learn this skill again to satisfy my desire.' So he asked a palace craftsman to take him as a disciple, serving him wholeheartedly and working with axes. Within a month, he fully understood the measurements, shapes, and rules, as well as the techniques of carving and engraving. His talent was bright, and he always surpassed his teacher. He gave away all his possessions and bid farewell to his teacher. He traveled around the world, visiting sixteen great countries, challenging others to compete in skills, but no one dared to accept. He became arrogant and said, 'Who in this world can surpass me?' The Buddha, in Jeta Grove, saw this man from afar and knew that he could be converted. The Buddha used his supernatural powers to transform into a Shramana, holding a staff and a bowl, and came before him. The Brahmin's country had never had the Dharma, and he had never seen a Shramana, so he was curious and thought, 'Who is this person? I must ask him when he comes closer.' Soon, the Shramana arrived, and the Brahmin asked, 'In the laws of the hundred kings, I have never seen people like you. Your clothing and customs are different from ours, and the objects in your temples are different. Who are you, and why are your appearance and clothing so strange?' The Shramana replied, 'I am a person who cultivates the body.' The Brahmin asked again, 'What is cultivating the body?' Then the Shramana, based on the skills he had learned, spoke a verse: 'The bow maker adjusts the bow's horn, the sailor adjusts the boat, the craftsman adjusts the wood, the wise person adjusts the body. Like a thick stone, the wind cannot move it, the wise person's will is firm, and praise or blame cannot sway them. Like a deep abyss, clear and still, the wise person who hears the Dharma, their heart is pure and joyful.' After the Shramana spoke this verse, his body rose into the air and revealed the form of the Buddha, with thirty-two marks and eighty minor characteristics, his light illuminating the world. He descended from the sky and said to the man, 'The moral transformations I possess are the power of cultivating the body.'

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。」於是其人五體投地，稽首問曰：「愿聞調身，其有要乎？」佛告梵志：「五戒十善、四等六度、四禪三解脫，此調身之法也。夫弓船木匠六藝奇術，斯皆綺飾華譽之事，蕩身縱意生死之路也。」梵志聞之，欣然信解愿為弟子。佛言：「沙門善來！」鬚髮自墮即成沙門。佛重為說四諦八解之要，尋時即得阿羅漢道。

昔佛在舍衛國。有山民村五六十家，去國五百里，村中有一貧家，其主人婦懷妊十月雙生二男，甚大端政無比，父母愛之便為作字，一名雙德，二名雙福。生五六十日，其父放牛來還，懈息卻臥床上，其母出田拾薪未還，此二小兒左右顧視不見父母，便共相責。語一人言：「前世之時垂當得道，正坐愚意謂命可常，退墮生死不可計劫，今乃得生此貧家作子，穰草之中以氈褐自覆，食飲粗惡才自支身，如此至久云何得道？皆坐前世戀慕富貴，放身散意快樂須臾，從爾以來長涂受苦，如今憂惱當何恃怙？」一人答曰：「我爾時小難一時之勤，竟不意精進，而令數世遭諸苦患，此是自為非父母作也，但共當之，復何所言？」父聞二子相責如是，甚大怪之，謂呼是鬼祟來生災變，云何數十日小兒乃作此言？恐其後日殺親滅族，曼小未大宜當殺之。其父驚出閉門捨去，到田取薪欲燒殺之。其母來還，問夫用此薪為？夫言：「甚大可怪所說如是，此似是鬼，必破人門族，以其曼小欲燒殺之。」其母聞此，意中愕然猶豫未信，小停數日更聽其言

現代漢語譯本：於是那個人五體投地，磕頭問道：『請問調理身心，有什麼要領嗎？』佛告訴梵志：『五戒十善、四等六度、四禪三解脫，這些都是調理身心的方法。至於弓箭、造船、木匠的六藝奇術，這些都是用來裝飾外表、追求虛名的事情，是放縱身心、走向生死的道路。』梵志聽了，欣然信服，願意做佛的弟子。佛說：『善來沙門！』他的鬚髮自然脫落，立刻成了沙門。佛又為他講說四諦八解的要義，他很快就證得了阿羅漢道。 現代漢語譯本：從前佛在舍衛國。有一個山民村落，有五六十戶人家，距離國都五百里。村裡有一戶貧窮的人家，這家的女主人懷孕十個月，生下了一對雙胞胎男孩，長得非常端正，無與倫比。父母很愛他們，就給他們取了名字，一個叫雙德，一個叫雙福。在他們出生五六十天的時候，他們的父親放牛回來，疲憊地躺在床上休息，他們的母親去田里撿柴還沒有回來。這兩個小男孩左右看看，沒看見父母，就互相責備起來。其中一個說：『前世的時候，我們本應得道，正是因為愚蠢地認為生命可以長久，才退墮到生死輪迴中，經歷了無數劫難。現在竟然出生在這個貧窮的家庭做孩子，睡在草堆里，用粗布遮蓋身體，吃著粗糙的食物勉強維持生命。這樣下去，什麼時候才能得道？都是因為前世貪戀富貴，放縱身心，貪圖短暫的快樂，從那以後就長期受苦。如今憂愁煩惱，又能依靠什麼呢？』另一個人回答說：『我那時稍微懈怠了一時的勤奮，竟然沒想到會因此在數世中遭受各種苦難。這是自己造成的，不是父母造成的，只能共同承擔，還能說什麼呢？』父親聽到兩個孩子這樣互相責備，感到非常奇怪，認為這是鬼怪來投胎，帶來災禍。怎麼才幾十天大的孩子竟然說出這樣的話？恐怕以後會殺害親人，滅絕家族，趁他們還小，應該把他們殺死。父親驚慌地跑出去，關上門離開了家，到田里拿柴火想燒死他們。他們的母親回來了，問丈夫拿這些柴火做什麼。丈夫說：『太奇怪了，他們說的話是這樣的，這像是鬼怪，一定會破壞我們家族，趁他們還小，我想燒死他們。』他們的母親聽到這些，心裡感到驚訝，猶豫不決，沒有相信，決定過幾天再聽聽他們說什麼。

English version: Thereupon, that person prostrated himself, bowed his head and asked, 'I wish to hear about regulating the body; are there any essentials?' The Buddha told the Brahmin, 'The five precepts, the ten virtues, the four immeasurables, the six perfections, the four dhyanas, and the three liberations, these are the methods for regulating the body. As for the six arts and extraordinary skills of archery, shipbuilding, and carpentry, these are all matters of ornate embellishment and pursuit of empty fame, paths of indulging the body and mind, and leading to birth and death.' Upon hearing this, the Brahmin was delighted, believed, and wished to become a disciple. The Buddha said, 'Welcome, Shramana!' His hair and beard naturally fell off, and he immediately became a Shramana. The Buddha then explained the essentials of the Four Noble Truths and the Eightfold Path, and he quickly attained the state of Arhat. English version: Once, the Buddha was in the country of Shravasti. There was a mountain village with fifty or sixty families, five hundred miles from the capital. In the village, there was a poor family. The mistress of the house was pregnant for ten months and gave birth to twin boys, who were extremely handsome and unparalleled. Their parents loved them very much and gave them names, one named Shuang De (Double Virtue) and the other Shuang Fu (Double Fortune). When they were fifty or sixty days old, their father came back from herding cattle and lay down on the bed to rest, while their mother had gone to the fields to gather firewood and had not yet returned. The two little boys looked around and, not seeing their parents, began to blame each other. One of them said, 'In our previous lives, we were about to attain enlightenment, but because of our foolish belief that life was permanent, we fell back into the cycle of birth and death for countless kalpas. Now we are born into this poor family as children, sleeping on straw, covering ourselves with coarse cloth, and eating rough food just to survive. How can we attain enlightenment if things continue like this? It is all because in our previous lives we were attached to wealth and honor, indulged our bodies and minds, and sought fleeting pleasures. Since then, we have suffered for a long time. Now, in sorrow and distress, what can we rely on?' The other replied, 'I was a little lazy in my diligence at that time, and I never thought that it would cause me to suffer in many lives. This is our own doing, not our parents'. We can only bear it together, what else can we say?' The father heard his two sons blaming each other like this and was very surprised. He thought that they were ghosts who had come to be reborn and bring disaster. How could children only a few dozen days old say such things? He feared that they would kill their relatives and destroy the family in the future. While they were still small, he should kill them. The father ran out in panic, closed the door, and left the house. He went to the field to get firewood to burn them to death. Their mother came back and asked her husband what he was going to do with the firewood. The husband said, 'It's very strange, what they said is like this, they seem to be ghosts, they will surely destroy our family. While they are still small, I want to burn them to death.' When their mother heard this, she was shocked and hesitated, not believing it. She decided to wait a few days and listen to what they said.

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。至明日夫婦俱出於戶外，潛聽二兒在內相責如故，夫婦重共聞之，甚怪所以，便共集薪密欲燒之。佛以天眼見此夫婦欲燒殺二子，愍其可憐，宿福應度，往到其村普放光明，天地大動，山川樹木皆作金色；村中大小驚到佛所，為佛作禮莫不歡喜，知佛至神三界無比。佛到雙生小兒家，二兒見佛光明喜踴難量，父母又驚，各抱一子將至佛所，問佛世尊：「此小兒生來五六十日，所說如是，甚共怪之，恐作禍害慾火燒殺之，正值佛來未及得燒。不知此小兒為是何等鬼魅也？唯愿解說是何災怪？」小兒見佛踴躍歡喜，佛見小兒大笑，口出五色光普照天地。佛告小兒父母及村人大小：「此二小兒非是鬼魅，福德之子。前迦葉佛時曾作沙門，少小共為朋友，同志出家各自精進，臨當得道，欻起邪想共相沮敗，樂世榮華恃福生天，下為侯王國主長者，欻起是想便墮退轉不得涅槃。更此生死，彌連劫數常相鉤牽，輒共雙生。遭我世時，今始乃生。已往供養佛功德故，余福應度罪滅福生，自識宿命，是以世尊故來度之，我不度者橫為火所燒。」

「大人體無慾，　　在所照然明， 雖或遭苦樂，　　不高現其智。 大賢無世事，　　不願子財國， 常守戒慧道，　　不貪邪富貴。 智人知動搖，　　譬如沙中樹， 朋友志未強，　　隨色染其素。」

佛說是時，小兒見佛其身即踴，如八歲小兒，即作沙彌，得羅漢道。村人大小見佛光相，又見小兒形變踴大，皆大歡喜，得須陀洹道，父母疑解，亦得法眼

現代漢語譯本：到了第二天，夫婦倆都到戶外去，偷偷地聽兩個兒子在屋裡像往常一樣互相責罵。夫婦倆再次聽到，感到非常奇怪，就一起準備柴火，秘密地想要燒死他們。佛用天眼看到這對夫婦想要燒死兩個兒子，憐憫他們可憐，因為他們宿世的福報應該被度化，就前往他們的村莊普放光明，天地大震動，山川樹木都變成金色；村裡的人們，無論老少，都驚慌地來到佛的住所，向佛行禮，無不歡喜，知道佛是至神，三界無比。佛來到雙生小兒的家，兩個孩子見到佛的光明，歡喜得難以言表，父母又驚又喜，各自抱著一個孩子來到佛的面前，問佛世尊：『這兩個孩子出生五六十天，說出這樣的話，我們非常奇怪，恐怕他們會帶來災禍，想要燒死他們，正巧佛來了，還沒來得及燒。不知道這兩個孩子是什麼鬼怪？希望您能解釋這是什麼災禍？』小兒見到佛，踴躍歡喜，佛見到小兒大笑，口中發出五色光芒，普照天地。佛告訴小兒的父母和村裡的人們：『這兩個孩子不是鬼怪，而是有福德的孩子。在前迦葉佛時，他們曾經做過沙門，從小就是朋友，志同道合一起出家，各自精進修行，臨近得道時，突然生起邪念，互相阻礙，貪戀世間的榮華富貴，憑藉福報生天，下世成為侯王、國主、長者，突然生起這樣的想法，就墮落退轉，不能證得涅槃。再次經歷生死，經過漫長的劫數，常常互相牽連，總是雙生。遇到我這一世，現在才出生。因為過去供養佛的功德，剩餘的福報應該被度化，罪業消除，福報增長，自己能認識宿命，所以世尊特意來度化他們，我不度化他們，他們就會被火燒死。』 『大人的身體沒有慾望，在所之處都光明照耀，即使遭遇苦樂，也不會顯露自己的智慧。大賢者沒有世俗的事務，不貪求兒子、財富、國家，常常守護戒律和智慧之道，不貪圖不正當的富貴。有智慧的人知道動搖，就像沙中的樹木一樣，朋友的意志不堅定，就會隨著外在的色彩而改變本性。』 佛說完這些話時，小兒見到佛，身體立刻長大，像八歲的小孩，立即做了沙彌，證得羅漢道。村裡的人們，無論老少，見到佛的光相，又見到小兒的形體變化長大，都非常歡喜，證得須陀洹道，父母的疑惑解除，也得到了法眼。

English version: The next day, the couple went outside and secretly listened to their two sons inside, who were still blaming each other as usual. The couple, hearing it again, felt very strange and together prepared firewood, secretly intending to burn them to death. The Buddha, with his divine eye, saw that the couple wanted to burn their two sons to death. Feeling compassion for their pitiful state, and knowing that their past merits should be redeemed, he went to their village, emitting great light. The heavens and earth shook, and the mountains, rivers, and trees all turned golden. The villagers, young and old, were startled and came to where the Buddha was, bowing to him with joy, knowing that the Buddha was supremely divine and unparalleled in the three realms. The Buddha arrived at the home of the twin boys. The two children, seeing the Buddha's light, were overjoyed beyond measure. The parents, both surprised and delighted, each carried a child to the Buddha, asking, 'World Honored One, these two children, born just fifty or sixty days ago, speak such words, which we find very strange. We fear they will bring disaster and were about to burn them to death, but just then the Buddha arrived, and we didn't get to burn them. We don't know what kind of demons these children are. We hope you can explain what kind of calamity this is.' The children, seeing the Buddha, leaped with joy. The Buddha, seeing the children, laughed, and from his mouth emitted five-colored light, illuminating the heavens and earth. The Buddha told the children's parents and the villagers, 'These two children are not demons, but children of merit. In the time of the former Kashyapa Buddha, they were once monks, friends since childhood, who left home together with the same aspiration. They each practiced diligently, but when they were about to attain enlightenment, they suddenly had evil thoughts and hindered each other, craving worldly glory and wealth. Relying on their merits, they were born in the heavens, and then descended to become marquises, kings, and elders. Suddenly having such thoughts, they fell back and could not attain Nirvana. They have been going through birth and death again and again, for countless eons, always entangled with each other, always being born as twins. Now, in my time, they are born. Because of the merits of offering to the Buddha in the past, their remaining merits should be redeemed, their sins eliminated, and their merits increased. They can recognize their past lives, so the World Honored One has come specifically to redeem them. If I do not redeem them, they will be burned by fire.' 'A great person's body is without desire, shining brightly wherever they are. Even if they encounter suffering or joy, they do not show off their wisdom. A great sage has no worldly affairs, does not desire sons, wealth, or a kingdom. They always uphold the path of precepts and wisdom, not coveting improper riches and honor. A wise person knows the nature of instability, like a tree in the sand. If a friend's will is not strong, they will be influenced by external colors and change their nature.' When the Buddha finished speaking, the children, seeing the Buddha, immediately grew up, like eight-year-old children, and immediately became novices, attaining the path of Arhat. The villagers, young and old, seeing the Buddha's light and the children's transformation, were all overjoyed and attained the path of Srotapanna. The parents' doubts were resolved, and they also attained the Dharma eye.

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法句譬喻經羅漢品第十五

昔有一國名曰那梨，近南海邊，其中人民采真珠栴檀以為常業。其國有一家兄弟二人，父母終亡欲求分異，家有一奴名曰分那，年少聰了，賈販市買入海治生無事不知，居家財物分為一分，以奴分那持作一分，兄弟擲籌弟得分那，止將妻子空手出舍。時世饑儉唯得分那，恐不相活以為愁憂。時奴分那白大家言：「愿莫愁憂，分那作計月日之中當令勝兄。」大家言：「若審能爾者，放汝為良人。」大家夫人有私珠物，與分那作本。時海潮來，城內人民至水邊取薪。分那持珠物出至城外，見一乞兒負薪，薪中有牛頭栴檀香，可治重病，一兩直千兩金，時世有一不可常得。分那識之，以金錢二枚買得持歸，破作數十段。時有長者得重病，當須此牛頭栴檀香二兩合藥，求不能得。分那持往，即得二千兩金。如是賣盡，所得不訾，富兄十倍。大家感念分那之恩，不違言誓放為良人，隨意所樂。於是分那辭行學道，到舍衛國為佛作禮長跪白佛：「所出微賤，心樂道德，唯愿世尊垂慈濟度。」佛言：「善來分那！」頭髮自墮法衣著身，即成沙門，佛為說法，尋得羅漢道。坐自思惟：「今得六通，存亡自由，皆主人之恩，今當往度並化國人。」於時分那往到本國，至主人家，主人歡喜請坐設食，食訖澡手飛昇虛空，分身散體半出水火，光明洞達，從上來下告主人曰：「此之神德皆是主人放舍之福，往到佛所所學如是。」主人答曰：「佛之神化微妙乃爾，愿見世尊受其教訓

現代漢語譯本 從前，有一個國家名叫那梨，靠近南海邊，那裡的人民以採集珍珠和檀香為生。這個國家有一戶人家，兄弟二人，父母去世后想要分家。家裡有一個奴僕名叫分那，年輕聰明，做買賣、出海謀生，沒有他不知道的事情。家裡的財產分為兩份，一份是家裡的財物，另一份由奴僕分那持有。兄弟二人擲骰子，弟弟得到了分那，只帶著妻子空手離開了家。當時正值饑荒，只有分那，擔心無法生存，為此感到憂愁。這時，奴僕分那對主人說：『請不要憂愁，分那自有辦法，用不了多久就能勝過哥哥。』主人說：『如果真的能這樣，就放你為自由人。』主人的妻子有一些私藏的珍珠，給了分那作為本錢。當時正值海潮來臨，城裡的人們到水邊撿柴。分那拿著珍珠到城外，看到一個乞丐揹著柴，柴中有牛頭檀香，可以治療重病，一兩價值千兩黃金，當時世上很難得到。分那認出了它，用兩枚金錢買下帶回家，切成數十段。當時有一位長者得了重病，需要兩兩牛頭檀香來配藥，卻求之不得。分那拿著檀香去賣，立即得到了二千兩黃金。這樣賣完，所得的錢財數不勝數，比哥哥富裕十倍。主人感念分那的恩情，沒有違背誓言，放他為自由人，讓他隨意去做自己喜歡的事情。於是，分那辭別主人去學道，到了舍衛國，向佛陀行禮，長跪稟告佛陀：『我出身卑微，但內心向往道德，希望世尊慈悲救度。』佛陀說：『善來分那！』他的頭髮自然脫落，法衣穿在身上，立刻成為沙門。佛陀為他說法，他很快就證得了羅漢道。他坐著思考：『現在我得到了六神通，生死自由，這都是主人的恩情，現在應當去度化他們，並教化國人。』當時，分那回到自己的國家，到了主人的家，主人高興地請他坐下，準備了食物。吃完飯，洗完手，分那飛昇到空中，分身散體，一半出水，一半出火，光明透徹，從上而下告訴主人說：『我所擁有的這些神通都是主人放我自由的福報，我到佛陀那裡所學到的就是這樣。』主人回答說：『佛陀的神通變化如此微妙，我願意去見世尊，接受他的教誨。』

English version Once upon a time, there was a country named Narī, located near the South Sea. The people there made their living by collecting pearls and sandalwood. In that country, there was a family with two brothers. After their parents passed away, they wanted to divide the family property. There was a servant named Phunna, who was young and intelligent. He was skilled in trading, going to sea for a living, and knew everything. The family property was divided into two parts: one part was the family's possessions, and the other part was held by the servant Phunna. The brothers cast lots, and the younger brother got Phunna, leaving the house empty-handed with his wife. At that time, there was a famine, and they only had Phunna. They were worried about not being able to survive. Then, the servant Phunna said to his master, 'Please do not worry, Phunna has a plan. It won't be long before I surpass your brother.' The master said, 'If you can really do that, I will set you free.' The master's wife had some private pearls, which she gave to Phunna as capital. At that time, the tide was coming in, and the people in the city went to the water's edge to collect firewood. Phunna took the pearls and went outside the city. He saw a beggar carrying firewood, and in the firewood was ox-head sandalwood, which could cure serious illnesses. One ounce was worth a thousand gold coins, and it was very rare at that time. Phunna recognized it and bought it for two gold coins, taking it home and cutting it into dozens of pieces. At that time, an elder was seriously ill and needed two ounces of ox-head sandalwood to make medicine, but he could not find it. Phunna took the sandalwood to sell, and immediately got two thousand gold coins. After selling all of it, the money he earned was countless, ten times richer than his brother. The master was grateful for Phunna's kindness and did not break his promise, setting him free and letting him do whatever he liked. Then, Phunna bid farewell to his master to learn the Way. He went to Sravasti, bowed to the Buddha, and knelt down, saying to the Buddha, 'I come from a humble background, but my heart yearns for morality. I hope the World Honored One will have mercy and save me.' The Buddha said, 'Welcome, Phunna!' His hair naturally fell off, and the Dharma robe appeared on his body. He immediately became a monk. The Buddha preached the Dharma to him, and he quickly attained the path of an Arhat. He sat and thought, 'Now I have attained the six supernatural powers, and I am free from life and death. This is all thanks to my master's kindness. Now I should go and save them and teach the people of the country.' At that time, Phunna returned to his own country and went to his master's house. The master was happy to invite him to sit down and prepared food. After eating and washing his hands, Phunna flew into the sky, dividing his body, half in water and half in fire, with bright light shining through. He told his master from above, 'These supernatural powers I have are all due to the blessing of my master setting me free. This is what I learned from the Buddha.' The master replied, 'The Buddha's supernatural transformations are so wonderful. I wish to see the World Honored One and receive his teachings.'

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。」分那答曰：「但當志心供設饌具，佛三達智必自來矣。」即便設供宿昔已辦，向舍衛國稽首長跪燒香請佛：「唯愿屈尊廣度一切。」佛知其意，即與五百羅漢，各以神足往到其舍。國王人民莫不敬肅，來至佛所五體投地，卻坐王位，食畢澡訖，佛為主人及王官屬廣陳明法，皆受五戒為佛弟子。起住佛前嘆分那曰：「在家精勤，出家得道，神德高遠家國蒙度，我當云何以報其恩？」

於是世尊重嘆分那而說偈言：

「心已休息，　　言行亦止，　　從正解脫， 寂然歸滅。　　棄欲無著，　　缺三界障， 望意已絕，　　是謂上人。　　若聚若野， 平地高岸，　　應真所過，　　莫不蒙度。 彼樂空閑，　　眾人不能，　　快哉無望， 無所欲求。」

佛說偈已，主人及王益加歡喜，供養七日，得須陀洹道。

法句譬喻經述千品第十六

昔佛在舍衛國，有一長老比丘字般特，新作比丘稟性闇塞，佛令五百羅漢日日教之，三年之中不得一偈，國中四輩皆知其愚冥。佛愍傷之，即呼著前授與一偈，守口攝意身莫犯非，如是行者得度世。時般特感佛慈恩，歡欣心開誦偈上口。佛告之曰：「汝今年老，方得一偈，人皆知之不足為奇；今當爲汝解說其義，一心諦聽。」般特受教而聽，佛即為說身三口四意三所由，觀其所起察其所滅，三界五道輪轉不息，由之昇天、由之墮淵、由之得道，涅槃自然、分別為說無量妙法。時般特㸌然心開，即得羅漢道

現代漢語譯本：分那回答說：『只要誠心準備好齋飯，佛陀的三達智自然會到來。』他立即準備好齋飯，在早晚都已辦妥，向舍衛國稽首長跪，燒香祈請佛陀：『唯愿您屈尊降臨，廣度一切眾生。』佛陀知道他的心意，就與五百羅漢，各自以神通來到他的住所。國王和人民無不恭敬肅穆，來到佛陀面前五體投地，然後退坐王位。用過齋飯，洗漱完畢，佛陀為主人及王室官員廣泛闡述佛法，他們都受了五戒，成為佛陀的弟子。主人起身在佛陀面前讚歎分那說：『在家修行如此精勤，出家后又能得道，神德高遠，使國家人民都得到救度，我該如何報答他的恩德呢？』 於是世尊讚歎分那，並說了偈語：『心已止息，言行也停止，從正道解脫，寂靜地歸於涅槃。捨棄慾望，沒有執著，超越了三界的障礙，斷絕了妄想，這就是上人。無論在村落還是在曠野，平地還是高岸，應真之人所經過的地方，沒有不被救度的。他們樂於空閑，這是眾人所不能做到的，多麼快樂啊，沒有慾望，無所求。』 佛陀說完偈語，主人和國王更加歡喜，供養了七天，都證得了須陀洹果。 《法句譬喻經·述千品》第十六 過去佛陀在舍衛國時，有一位長老比丘名叫般特，他新出家，天性愚鈍。佛陀讓五百羅漢每天教他，三年之中他連一句偈語都學不會，全國上下都知道他愚笨。佛陀憐憫他，就叫他到面前，教了他一句偈語：『守口攝意身莫犯非，如是行者得度世。』當時般特感激佛陀的慈恩，歡喜地心開意解，能背誦這句偈語了。佛陀告訴他說：『你現在年紀大了，才學會一句偈語，人們都知道這不足為奇；現在我來為你解釋這句偈語的含義，你要一心諦聽。』般特接受教誨，認真聽講。佛陀就為他講解了身三、口四、意三的由來，觀察它們的生起和滅亡，三界五道輪迴不止，由此昇天、由此墮入深淵、由此得道，涅槃自然。佛陀分別地為他講解了無量妙法。當時般特豁然開悟，立即證得了羅漢道。

English version: 'Phunna replied, 『Just prepare the offerings with a sincere heart, and the Buddha's three kinds of wisdom will naturally come.』 He immediately prepared the offerings, which were ready by morning and evening. He bowed and knelt towards Sravasti, burned incense, and prayed to the Buddha, 『May you condescend to come and widely liberate all beings.』 The Buddha, knowing his intention, went to his residence with five hundred Arhats, each using their supernatural powers. The king and the people were all respectful and solemn. They prostrated themselves before the Buddha, then retreated to their seats. After the meal and washing, the Buddha extensively explained the Dharma to the host and the royal officials. They all received the five precepts and became disciples of the Buddha. The host rose before the Buddha and praised Phunna, saying, 『He was so diligent in his practice at home, and now he has attained the Way after leaving home. His divine virtue is so profound that he has liberated the country and its people. How can I repay his kindness?』 Then the World Honored One praised Phunna and spoke a verse: 『The mind has ceased, speech and action have also stopped, liberated from the right path, peacefully returning to Nirvana. Abandoning desires, without attachment, transcending the obstacles of the three realms, cutting off delusions, this is called a superior person. Whether in villages or in the wilderness, on flat ground or on high banks, wherever the Arhats pass, none are not liberated. They enjoy solitude, which is something others cannot do. How joyful, without desires, without seeking anything.』 After the Buddha spoke the verse, the host and the king were even more delighted. They made offerings for seven days and attained the state of Srotapanna. The Sixteenth Chapter of the Dhammapada Parable Sutra: Describing the Thousand In the past, when the Buddha was in Sravasti, there was an elder Bhikkhu named Pantha, who was newly ordained and naturally dull. The Buddha had five hundred Arhats teach him daily, but for three years he could not learn even one verse. Everyone in the country knew of his foolishness. The Buddha, pitying him, called him forward and gave him a verse: 『Guard your mouth, restrain your mind, and do not commit wrong with your body; those who practice thus will be liberated from the world.』 At that time, Pantha, grateful for the Buddha's kindness, joyfully opened his mind and could recite the verse. The Buddha told him, 『You are old now, and you have only learned one verse. People know that this is not remarkable. Now I will explain the meaning of this verse to you. Listen attentively.』 Pantha accepted the teaching and listened carefully. The Buddha then explained the origins of the three actions of the body, the four of the mouth, and the three of the mind, observing their arising and ceasing. The cycle of the three realms and five paths continues without end. From this, one ascends to heaven, from this, one falls into the abyss, and from this, one attains the Way. Nirvana is natural. The Buddha explained countless wonderful Dharmas separately for him. At that time, Pantha suddenly awakened and immediately attained the state of Arhat.

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。爾時有五百比丘尼別有精舍，佛日遣一比丘為說經法，「明日般特次應當行。」諸尼聞之皆豫含笑。「明日來者，我等當共逆說其偈，令之慚愧無所一言。」明日般特往，諸比丘尼大小皆出作禮相視而笑，坐畢下食，食已澡手請令說法。時般特即上高座，自慚否曰：「薄德下才末為沙門，頑鈍有素所學不多，唯知一偈粗識其義，當爲敷演愿各靜聽。」諸年少比丘尼欲逆說偈，口不能開，驚怖自責稽首悔過。般特即如佛所說，一一分別身意所由罪福內外，昇天得道凝神斷想入定之法。即時諸尼聞其所說甚怪甚異，一心歡喜皆得羅漢道。

後日國王波斯匿，請佛眾僧于正殿會，佛欲現般特威神，與缽令持隨後而行。門士識之，留不聽入。「卿為沙門一偈不了，受請何為？吾是俗人由尚知偈，豈況沙門無有智慧，施卿無益，不須入門。」時般特即住門外。佛坐正殿，上行水已畢，般特即擎缽申臂遙以授佛。王及群臣、夫人太子、眾會四輩，見臂來入不見其形，怪而問佛：「是何人臂？」佛言：「是般特比丘臂也，近日得道。向吾使持缽，門士不聽來入，是以申臂授吾缽耳。」即便請入，威神倍常。王白佛言：「聞般特本性愚鈍方知一偈，何緣得道？」佛告王曰：「學不必多，行之為上。般特解一偈義，精理入神，身口意寂凈如天金。人雖多學，不解不行徒喪識想，有何益哉？」

「雖誦千章，　　句義不正，　　不如一要， 聞可滅惡

現代漢語譯本：當時，有五百位比丘尼住在各自的精舍里。佛陀派遣一位比丘去為她們講經說法，並說：『明天輪到般特去。』眾比丘尼聽了，都預先含笑。她們心想：『明天來的那個人，我們一定要一起反駁他的偈語，讓他慚愧得說不出一句話。』第二天，般特去了，眾比丘尼，無論年長年少，都出來向他行禮，然後互相看著笑。坐下後，她們用過齋飯，洗完手，就請般特說法。這時，般特走上高座，自慚形穢地說：『我德行淺薄，才能低下，只是一個剛出家的沙門，天性愚鈍，所學不多，只知道一首偈語，粗略地瞭解它的意思，現在就為大家敷衍講解，希望各位靜心聆聽。』那些年輕的比丘尼想要反駁他的偈語，卻張不開嘴，驚恐地自我責備，叩頭懺悔。般特就按照佛陀所說的，一一分別講解身、意所產生的罪與福，以及內外因果，昇天得道，凝神斷想，進入禪定的方法。當時，眾比丘尼聽了他所講的，覺得非常奇特，非常不同尋常，一心歡喜，都證得了羅漢道。 後來，波斯匿國王邀請佛陀和眾僧到正殿聚會。佛陀想展現般特的威神，就讓般特拿著缽跟在後面。守門人認出了般特，攔住他不讓他進去，說：『你作為一個沙門，連一首偈語都不明白，來接受邀請做什麼？我一個俗人都知道偈語，何況你一個沙門，沒有智慧，施捨給你也沒有用，不必進門了。』當時，般特就站在門外。佛陀坐在正殿，行過洗手禮后，般特就舉起拿著缽的手臂，遠遠地把缽遞給了佛陀。國王和群臣、夫人、太子、以及在場的四眾弟子，看到手臂伸進來，卻看不到人，感到奇怪，就問佛陀：『這是誰的手臂？』佛陀說：『這是般特比丘的手臂，他近日已經得道。剛才我讓他拿著缽，守門人不讓他進來，所以他才伸出手臂把缽遞給我。』於是，他們就請般特進來，他的威神比平時更加強大。國王問佛陀：『聽說般特本性愚鈍，只知道一首偈語，為什麼能得道呢？』佛陀告訴國王說：『學習不一定要多，實踐才是最重要的。般特理解了一首偈語的含義，精通其理，深入神髓，身口意都寂靜清凈，如同天上的黃金。人即使學了很多，不理解，不實踐，只是徒勞地浪費心思，又有什麼益處呢？』 『即使誦讀千章，如果句義不正，不如理解一個要點，聽聞后可以消除罪惡。』

English version: At that time, there were five hundred bhikkhunis residing in separate monasteries. The Buddha sent a bhikkhu to preach the Dharma to them, saying, 'Tomorrow, it is Bhante's turn to go.' Upon hearing this, the bhikkhunis all smiled in anticipation. They thought, 'Tomorrow, when he comes, we will all together refute his verses, making him ashamed and speechless.' The next day, Bhante went, and the bhikkhunis, both young and old, came out to greet him, looking at each other and laughing. After sitting down and finishing their meal, they washed their hands and requested Bhante to preach. At this time, Bhante ascended the high seat, feeling ashamed, and said, 'I am of shallow virtue and low ability, merely a newly ordained śrāmaṇa. I am naturally dull and have not learned much. I only know one verse and roughly understand its meaning. I will now explain it for you, hoping you will listen quietly.' The young bhikkhunis wanted to refute his verse but could not open their mouths, feeling frightened and self-reproachful, bowing their heads in repentance. Bhante then explained, as the Buddha had taught, the causes of sin and merit arising from body and mind, both internal and external, the path to ascension, the attainment of the Way, the concentration of mind, the cessation of thought, and the method of entering samadhi. At that moment, the bhikkhunis, upon hearing his words, found them very strange and extraordinary, and with one heart, they rejoiced and all attained the path of Arhat. Later, King Pasenadi invited the Buddha and the Sangha to a gathering in the main hall. The Buddha, wishing to display Bhante's spiritual power, gave him a bowl to hold and follow behind. The gatekeeper recognized Bhante and stopped him from entering, saying, 'You, as a śrāmaṇa, do not even understand one verse. What are you doing here accepting an invitation? I, a layman, even know verses, let alone a śrāmaṇa. You have no wisdom, and giving to you is useless. You need not enter.' At that time, Bhante stood outside the gate. The Buddha sat in the main hall, and after the hand-washing ritual was completed, Bhante extended his arm holding the bowl and remotely handed it to the Buddha. The king, ministers, consorts, the crown prince, and the four assemblies present, seeing the arm come in but not the person, were astonished and asked the Buddha, 'Whose arm is this?' The Buddha said, 'This is the arm of Bhante bhikkhu, who has recently attained the Way. Just now, I asked him to hold the bowl, but the gatekeeper would not let him enter, so he extended his arm to give me the bowl.' They then invited him in, and his spiritual power was even greater than before. The king asked the Buddha, 'I heard that Bhante was naturally dull and only knew one verse. How did he attain the Way?' The Buddha told the king, 'Learning does not necessarily need to be much; practice is paramount. Bhante understood the meaning of one verse, mastered its principles, and penetrated its essence. His body, speech, and mind are all tranquil and pure, like heavenly gold. People may learn much, but if they do not understand and do not practice, they are merely wasting their thoughts. What benefit is there?' 'Though one recites a thousand chapters, if the meaning is not correct, it is better to understand one essential point, hearing which can eliminate evil.'

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。　　雖誦千言，　　不義何益？ 不如一義，　　聞行可度。　　雖多誦經， 不解何益？　　解一法句，　　行可得道。」

佛說偈已，三百比丘得阿羅漢道，王及群臣夫人太子莫不歡喜。

昔佛在舍衛國精舍之中，為天人說法。時舍衛國中有婆羅門長者名藍達，大富無極，其家資財不可計數。梵志之法，當作大壇以顯名譽，盡家之財持用佈施作般阇于瑟，供養婆羅門五千餘人，五年之中供給衣被床榻醫藥珍琦寶物郊祠供具，盡所愛惜。諸梵志等五年之中，為羅摩達長者，祭祀諸天四山五嶽星宿水火，無不周遍，咒愿長者長夜受福。五歲已周，最後一日極大佈施，如長者法，金缽盛銀粟，銀缽盛金粟，像馬車乘奴婢資財，七寶服飾散蓋履屣，鹿皮之衣，錫杖踞床澡罐澡盤，床榻席薦，所應當得，事事八萬四千盡持佈施。當其爾日皆來大會，鬼神國王大臣梵志大姓，悉來會坐，隱隱闐闐莫不歡欣。佛見如是，嘆然言曰：「此大姓梵志何以愚癡？所施大多福報薄少，如種火中何從得報也？若我不化，長離法門。」於是世尊便起嚴服，化從地出，放大光明普照眾會，大小見之怪未曾有，驚怖悚懼不知何神。長者羅摩達及諸大眾，頭面著地為佛作禮。佛見眾人皆有敬心，因其恭肅便說偈言：

「月千反祠，　　終身不徹，　　不如須臾， 一心念法。　　一念造福，　　勝彼終身， 雖終百歲，　　奉事火神；　　不如須臾， 供養三尊，　　一供養福，　　勝彼百年

現代漢語譯本：即使能背誦千言萬語，如果其中沒有正義，又有什麼用呢？不如理解一個正義的道理，並且身體力行，這樣才能得到解脫。即使誦讀很多經文，如果不理解其中的含義，又有什麼用呢？如果能理解一句佛法，並且身體力行，就能證得道果。 佛陀說完偈語后，三百位比丘證得了阿羅漢果位，國王和群臣、夫人、太子都非常歡喜。 過去佛陀在舍衛國的精舍中，為天人和眾人說法。當時舍衛國有一位婆羅門長者名叫藍達，極其富有，家裡的財產數不勝數。按照婆羅門的習俗，他建造了一個巨大的祭壇來彰顯自己的名聲，用盡家裡的財產來佈施，舉行盛大的般阇于瑟祭祀，供養了五千多位婆羅門。在五年的時間裡，他供給了他們衣服、床鋪、醫藥、珍寶、祭祀用品，以及所有他珍愛的東西。這些婆羅門在五年中，為羅摩達長者祭祀諸天、四山、五嶽、星宿、水火，無所不包，並祈禱長者長久享受福報。五年期滿，最後一天舉行了盛大的佈施，按照長者的習俗，用金缽盛銀粟，用銀缽盛金粟，還有象、馬、車乘、奴婢、資財、七寶服飾、散蓋、鞋子、鹿皮衣服、錫杖、坐床、澡罐、澡盤、床榻、蓆子等，所有應該得到的物品，每樣都有八萬四千份，全部拿出來佈施。在那一天，所有的人都來參加盛會，鬼神、國王、大臣、婆羅門大姓，都來參加宴會，人聲鼎沸，一片歡騰。佛陀看到這種情況，感嘆地說：『這位大姓婆羅門真是愚癡啊！佈施的雖然很多，但得到的福報卻很少，就像在火中播種，怎麼能得到回報呢？如果我不去教化他，他將永遠遠離佛法。』於是世尊起身，整理好衣物，化身從地裡出現，放出巨大的光明普照整個會場，所有的人都看到這種從未有過的景象，驚恐害怕，不知道是什麼神。長者羅摩達和所有大眾，都頭面著地向佛陀行禮。佛陀看到眾人都有恭敬之心，就藉此機會說了偈語： 『即使每月祭祀千次，終身不斷，也不如須臾之間，一心念誦佛法。一念之間造作的福德，勝過終身祭祀。即使終身百年，侍奉火神，也不如須臾之間，供養佛、法、僧三寶。一次供養三寶的福德，勝過百年侍奉火神。』

English version: Though one may recite a thousand words, if they are without righteousness, what benefit is there? It is better to understand one righteous principle and put it into practice, for then one can attain liberation. Though one may recite many scriptures, if one does not understand their meaning, what benefit is there? If one can understand one verse of the Dharma and put it into practice, one can attain enlightenment. After the Buddha spoke the verse, three hundred monks attained the state of Arhat, and the king, ministers, queen, and prince were all very joyful. In the past, the Buddha was in the Jeta Grove in Shravasti, teaching the Dharma to gods and humans. At that time, there was a Brahmin elder in Shravasti named Ramadatta, who was extremely wealthy, with countless possessions. According to Brahmin custom, he built a large altar to display his fame, using all his wealth to make offerings and hold a grand 'pancha-yajna' ceremony, providing for more than five thousand Brahmins. For five years, he provided them with clothing, bedding, medicine, treasures, sacrificial items, and all that he cherished. During those five years, these Brahmins performed sacrifices for Ramadatta, worshipping all the gods, the four mountains, the five peaks, the stars, water, and fire, praying that the elder would enjoy blessings for a long time. At the end of the five years, on the final day, he made a grand offering. According to the elder's custom, he used golden bowls to hold silver grains, and silver bowls to hold golden grains, as well as elephants, horses, carriages, servants, wealth, seven precious ornaments, parasols, shoes, deerskin clothing, staffs, seats, washbasins, and bedding. All the items that should be given, each numbered eighty-four thousand, were given away. On that day, everyone came to the gathering, including ghosts, gods, kings, ministers, Brahmin nobles, all came to the feast, the noise was deafening, and everyone was joyful. The Buddha, seeing this, sighed and said, 'This noble Brahmin is truly foolish! Although he gives much, the merit he gains is little, like sowing seeds in fire, how can he expect a harvest? If I do not transform him, he will forever be far from the Dharma.' Then the World Honored One arose, adjusted his robes, and manifested from the earth, emitting great light that illuminated the entire assembly. Everyone, large and small, saw this unprecedented sight, and were frightened and terrified, not knowing what kind of god it was. The elder Ramadatta and all the people prostrated themselves before the Buddha. Seeing that everyone had a respectful heart, the Buddha took the opportunity to speak a verse: 'Even if one makes offerings a thousand times a month, throughout one's life, it is not as good as a moment of single-minded contemplation of the Dharma. The merit created in a single moment surpasses a lifetime of offerings. Even if one serves the fire god for a hundred years, it is not as good as a moment of offering to the Three Jewels (Buddha, Dharma, Sangha). The merit of a single offering to the Three Jewels surpasses a hundred years of serving the fire god.'

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於是世尊告藍達曰：「施有四事。何等為四？一者施多得福報少，二者施少得福報多，三者施多得福報多，四者施少得報亦少。何謂施多得福報少者？其人愚癡殺生祭祠，飲酒歌舞破損財寶，無有福慧。何謂施少得報少者？以慳貪惡意施凡道士，俱兩愚癡是故無福。何謂施少得福多者？能以慈心奉道德人，道士食已精進學誦，施此雖少其福彌大。何謂施多得福多者？若有賢者覺世無常，好心出財起立塔寺精舍果園，供養三尊衣服履屣床榻廚膳，斯福如五河流入于大海，福流如是世世不斷，是為施多其報轉多，譬如農家地有厚薄所得不同。」爾時藍達長者座中會人，見佛變化聞說法言皆大歡喜，諸天人神皆得須陀洹道；五千梵志皆作沙門得應真道；主人藍達居家大小，皆受五戒亦得道跡；國王大臣皆受三自歸，為優婆塞，亦得法眼。

昔佛在舍衛精舍教化時，羅閱祇國有一人，為人兇愚不孝父母，輕侮良善不敬長老，居門衰耗常不如意，便行事火欲求福祐。事火之法，日適欲沒燃大火聚，向之跪拜，或至夜半火滅乃止。如是三年不得其福，更事日月。事日月法，晝以日出夜以月明，向日月拜，沒乃休止。如是三年復不得福。轉復事天，燒香跪拜，奉上甘美香華酒脯豬羊牛犢，遂至貧困故不得福，勤苦憔悴病不去門。聞舍衛國有佛，諸天所宗，當往奉事必望得福

現代漢語譯本：於是世尊告訴藍達說：『佈施有四種情況。是哪四種呢？第一種是佈施很多卻得到很少的福報，第二種是佈施很少卻得到很多的福報，第三種是佈施很多也得到很多的福報，第四種是佈施很少也得到很少的福報。什麼叫做佈施很多卻得到很少的福報呢？這個人愚癡，殺生祭祀，飲酒歌舞，揮霍財物，沒有福德和智慧。什麼叫做佈施很少卻得到很少的福報呢？因為慳吝貪婪的惡意，佈施給普通的道士，雙方都愚癡，所以沒有福報。什麼叫做佈施很少卻得到很多福報呢？能夠以慈悲的心供養有道德的人，道士吃完飯後精進學習誦讀，這種佈施雖然少，但福報卻非常大。什麼叫做佈施很多也得到很多福報呢？如果有賢德的人覺悟到世事無常，發好心拿出錢財建立佛塔、寺廟、精舍、果園，供養佛、法、僧三寶衣服、鞋子、床鋪、飲食，這種福報就像五條河流匯入大海一樣，福報的流淌就像這樣世世代代不會斷絕，這就是佈施很多，得到的福報也更多，就像農家耕種土地，土地有肥沃和貧瘠之分，所以收穫也不同。』當時藍達長者座中的人們，看到佛陀顯現神通變化，聽到佛陀說法，都非常歡喜，諸天人神都證得了須陀洹果位；五千梵志都出家做了沙門，證得了阿羅漢果位；主人藍達一家大小，都受了五戒，也證得了道跡；國王大臣都受了三皈依，做了優婆塞，也得到了法眼。 昔日佛陀在舍衛精舍教化眾生時，羅閱祇國有一個人，為人兇惡愚蠢，不孝順父母，輕視善良的人，不尊敬長輩，家裡衰敗，常常不如意，就去祭祀火神，想求得福佑。祭祀火神的方法是，每天太陽快要落山時，點燃一大堆火，對著火跪拜，有時直到半夜火滅了才停止。這樣做了三年，沒有得到福報，又去祭祀日月。祭祀日月的方法是，白天太陽出來，晚上月亮明亮時，對著日月跪拜，直到日月落下才停止。這樣做了三年，又沒有得到福報。又轉而祭祀天神，燒香跪拜，奉上美味的香花、酒肉、豬羊牛犢，以至於貧困潦倒，所以沒有得到福報，勤勞辛苦，憔悴不堪，疾病也不離身。聽說舍衛國有佛陀，是諸天所尊崇的，就想去奉事佛陀，希望能夠得到福報。

English version: Then the World Honored One said to Landa, 'There are four kinds of giving. What are the four? First, giving much but receiving little merit; second, giving little but receiving much merit; third, giving much and receiving much merit; fourth, giving little and receiving little merit. What is meant by giving much but receiving little merit? It is when a person is foolish, kills living beings for sacrifices, drinks alcohol, sings and dances, wastes wealth, and has no merit or wisdom. What is meant by giving little and receiving little merit? It is when one gives to ordinary ascetics with stingy and malicious intent, both parties being foolish, thus there is no merit. What is meant by giving little but receiving much merit? It is when one can offer with a compassionate heart to virtuous people, and after the ascetics have eaten, they diligently study and recite scriptures. Although this giving is little, its merit is immense. What is meant by giving much and receiving much merit? If there are virtuous people who realize the impermanence of the world, and with good intentions, use their wealth to build pagodas, temples, monasteries, and orchards, and offer to the Three Jewels (Buddha, Dharma, Sangha) clothing, shoes, beds, and food, this merit is like five rivers flowing into the ocean. The flow of merit is like this, continuing generation after generation without end. This is giving much, and the reward is even greater, just like a farmer's land, which has fertile and barren parts, so the harvest is different.' At that time, the people in Elder Landa's assembly, seeing the Buddha's transformations and hearing the Buddha's teachings, were all very happy. The gods and spirits all attained the Srotapanna path; five thousand Brahmins all became monks and attained the Arhat path; the host Landa's entire household all received the five precepts and also attained the path; the king and ministers all took refuge in the Three Jewels, became Upasakas, and also attained the Dharma Eye. In the past, when the Buddha was teaching in the Jeta Grove in Shravasti, there was a person in Rajagriha who was cruel and foolish, unfilial to his parents, looked down on good people, and did not respect elders. His family was declining, and he was always unhappy, so he went to worship the fire god, hoping to obtain blessings. The method of worshiping the fire god was that every day when the sun was about to set, he would light a large fire and kneel before it, sometimes until the fire went out in the middle of the night. After doing this for three years, he did not receive any blessings, so he went to worship the sun and moon. The method of worshiping the sun and moon was that during the day when the sun came out and at night when the moon was bright, he would kneel before the sun and moon, and stop only when they set. After doing this for three years, he still did not receive any blessings. Then he turned to worshiping the gods, burning incense and kneeling, offering delicious fragrant flowers, wine, meat, pigs, sheep, and calves, until he became impoverished. Therefore, he did not receive any blessings. He was diligent and hardworking, but he was haggard and sick. He heard that there was a Buddha in Shravasti, who was revered by all the gods, so he wanted to go and serve the Buddha, hoping to receive blessings.

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。即到佛所，至精舍門瞻睹世尊，光相晃然容顏奇異如星中月，見佛歡喜頭面作禮叉手白佛：「生長愚癡不識三尊，事火日月及諸天神，九年精勤永不蒙福，顏色憔悴氣力衰微，四大多患死亡無日。伏承世尊度人之師，故遠自歸，愿垂福慶。」佛告之曰：「汝之所事，儘是妖邪魑魅魍魎，禱祀如山罪如江海，殺生求福去福遠矣。正使百劫勤苦盡殺，普天豬羊持用禱祀，罪如須彌福無芥子，徒自費喪豈不惑哉？又卿為人不孝父母、輕易賢善、不敬長老，憍慢貢高三毒熾盛，罪釁日深何緣得福？若能改心禮敬賢者，威儀禮節供奉長老，棄惡信善修己崇仁，四福日增世世無患。何等為四？一者顏色端正，二者氣力豐強，三者安隱無病，四者益壽終不枉橫。行之不懈亦可得道。」

「祭神以求福，　　從后觀其報， 四分未望一，　　不如禮賢者。 能善行禮節，　　常敬長老者， 四福自然增，　　色力壽而安。」

於是其人聞佛此偈，歡喜信解稽首作禮，重白佛言：「罪垢所蔽積罪九年，幸賴慈化今得開解。唯愿世尊聽為沙門。」佛言：「善來比丘！」頭髮自墮即成沙門，內思安般，即得羅漢道。◎

法句譬喻經惡行品第十七

昔佛在羅閱祇國，遣一羅漢名曰須漫，持佛發爪至罽賓南山中作佛圖寺，五百羅漢常止其中，旦夕燒香繞塔禮拜。時彼山中有五百獼猴，見諸道人供養塔寺，即便相將至深澗邊，負輦泥石效作佛圖，豎木立剎幣幡系頭，旦夕禮拜亦如道人

現代漢語譯本：他來到佛陀所在的地方，在精舍門口瞻仰世尊，只見佛陀光芒四射，容顏奇異，如同星辰中的明月。他見到佛陀，歡喜地頂禮，合掌對佛說：『我生來愚癡，不認識佛、法、僧三寶，反而事奉火、太陽、月亮以及諸天神。九年來我精勤祭祀，卻始終沒有得到福報，反而臉色憔悴，氣力衰弱，四大不調，隨時可能死亡。聽說世尊是度化眾生的導師，所以我從遠方來歸依，希望您能賜予我福慶。』佛陀告訴他：『你所事奉的，都是妖邪鬼怪，你所祈禱的，罪惡如山，如同江海。你殺生求福，只會離福越來越遠。即使你百劫勤苦，殺盡普天下的豬羊來祭祀，罪惡也如須彌山，福報卻連芥子都比不上，只是白白浪費，豈不是太迷惑了嗎？而且你為人不孝順父母，輕視賢良，不尊敬長輩，驕傲自大，貪嗔癡三毒熾盛，罪惡日益加深，又怎麼能得到福報呢？如果你能改過自新，禮敬賢者，注重威儀禮節，供奉長輩，拋棄惡行，相信善道，修身養性，崇尚仁德，那麼四種福報就會日益增長，世世代代都不會有災禍。哪四種福報呢？第一是容貌端正，第二是氣力充沛，第三是安穩無病，第四是長壽而不會橫死。如果能堅持不懈地修行，也可以證得道果。』 『祭祀神靈以求福，從結果來看，所得到的福報連四分之一都不到，不如禮敬賢者。如果能好好地遵守禮節，常常尊敬長輩，那麼四種福報自然會增長，即容貌端正、氣力充沛、長壽安康。』 於是那人聽了佛陀的偈語，歡喜信受，頂禮佛陀，再次對佛說：『我被罪惡所矇蔽，積罪九年，幸虧得到您的慈悲教化，今天才得以開悟。我希望世尊允許我出家為沙門。』佛陀說：『善來比丘！』他的頭髮自然脫落，立刻成為沙門。他內心思惟安般，隨即證得羅漢道。 《法句譬喻經·惡行品》第十七 過去佛陀在羅閱祇國時，派遣一位名叫須漫的羅漢，帶著佛陀的頭髮和指甲，到罽賓南山中建造佛圖寺。五百位羅漢常住其中，早晚燒香繞塔禮拜。當時山中有五百隻獼猴，看見道人們供養佛塔寺廟，就互相帶領到深澗邊，搬運泥土石頭，模仿建造佛圖，豎立木頭作為剎桿，在上面繫上布幡，早晚也像道人一樣禮拜。

English version: He arrived at the place where the Buddha was, and at the gate of the monastery, he gazed upon the World Honored One. The Buddha's radiance was dazzling, his countenance extraordinary, like the moon among the stars. Seeing the Buddha, he rejoiced, bowed his head in reverence, and with palms together, said to the Buddha: 'I was born ignorant, not knowing the Three Jewels, but instead serving fire, the sun, the moon, and various gods. For nine years I have diligently made offerings, yet I have never received blessings. Instead, my complexion has become withered, my strength has waned, my four elements are imbalanced, and death is imminent. I have heard that the World Honored One is a teacher who guides beings, so I have come from afar to take refuge, hoping that you will bestow blessings upon me.' The Buddha told him: 'What you have been serving are all demonic spirits and goblins. Your prayers are like mountains of sin, like the vast ocean. You seek blessings through killing, but you are only moving further away from blessings. Even if you were to toil for hundreds of kalpas, killing all the pigs and sheep in the world for sacrifices, your sins would be like Mount Sumeru, and your blessings would not even be as small as a mustard seed. You are only wasting your efforts, how deluded you are! Furthermore, you are unfilial to your parents, you look down upon the virtuous, you disrespect the elders, you are arrogant and conceited, and the three poisons of greed, anger, and ignorance are rampant. Your sins are deepening day by day, how can you possibly receive blessings? If you can change your heart, respect the virtuous, pay attention to proper conduct and etiquette, serve the elders, abandon evil, believe in goodness, cultivate yourself, and uphold benevolence, then the four blessings will increase daily, and you will be free from suffering in all your lives. What are the four blessings? First, a handsome and dignified appearance; second, abundant strength; third, peace and freedom from illness; and fourth, longevity without untimely death. If you practice diligently without ceasing, you can also attain enlightenment.' 'To offer sacrifices to gods for blessings, looking at the results, one does not even receive a quarter of what is hoped for. It is better to respect the virtuous. If one can properly observe etiquette and always respect the elders, then the four blessings will naturally increase: a handsome appearance, abundant strength, longevity, and peace.' Then, upon hearing the Buddha's verse, that person rejoiced, believed, and bowed his head in reverence. He said to the Buddha again: 'I have been obscured by sin, accumulating sins for nine years. Fortunately, I have received your compassionate teachings, and today I have been enlightened. I hope that the World Honored One will allow me to become a monk.' The Buddha said: 'Welcome, Bhikkhu!' His hair naturally fell off, and he immediately became a monk. He contemplated Anapanasati, and immediately attained the state of Arhat. The Seventeenth Chapter, 'Evil Deeds,' of the Dhammapada Parable Sutra In the past, when the Buddha was in Rajagriha, he sent an Arhat named Sumana, carrying the Buddha's hair and nails, to build a stupa temple in the southern mountains of Kipin. Five hundred Arhats often resided there, burning incense and circumambulating the stupa in worship morning and evening. At that time, there were five hundred monkeys in the mountains. Seeing the monks making offerings to the stupa temple, they led each other to the edge of a deep ravine, carrying mud and stones, imitating the construction of a stupa. They erected wooden poles as finials, tied cloth banners to them, and worshipped morning and evening, just like the monks.

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。時山水瀑漲，五百獼猴一時漂沒，魂神即生第二忉利天上，七寶殿舍衣食自然。各自念言：「從何所來得生天上？」即以天眼自見本形，獼猴之身效諸道人戲作塔寺，雖身漂沒神得生天。「今當下報故尸之恩。」各將侍從華香伎樂臨故尸上，散華燒香繞之七匝。時山中有五百婆羅門，外學邪見不信罪福，見諸天人散華作樂繞獼猴尸，怪而問曰：「諸天光影巍巍乃爾，何故屈意供養此尸？」諸天人言：「此尸是吾等故身，昔在此間效諸道人戲立塔寺，山水瀑漲漂殺吾等，以此微福得生天上，今故散華以報故身之恩。戲為塔寺獲福如此，若當至心奉佛世尊，其德難喻。卿等邪見不信正真，百劫勤苦無所一得，不如共往至耆阇崛山，禮事供養得福無限。」即皆欣然共至佛所，五體作禮散華供養。

諸天人白佛：「我等近世獼猴之身，蒙世尊之恩得生天上，恨不見佛，今故自歸。」重白佛言：「我等前世有何罪行受此獼猴身？雖作塔寺身被漂殺。」佛告天人：「此有因緣不從空生，吾當為汝說其所由。乃往昔時有五百年少婆羅門，共行入山欲求仙道。時山上有一沙門，欲于山上泥治精舍，下谷取水身輕若飛，五百婆羅門興嫉妒意，同聲笑之：『今此沙門上下翻疾亦如獼猴耳，何足為奇也？』如是取水不止，山水一來溺殺不久。」佛告諸天人：「爾時上下沙門，我身是也；五百年少婆羅門者，五百獼猴身是。戲笑作罪，身受其報。」

「戲笑為惡，　　已作身行，　　㘁泣受報， 隨行罪至

現代漢語譯本：當時山洪暴發，五百隻獼猴一時被淹沒，它們的靈魂立即轉生到第二忉利天，擁有七寶宮殿，衣食自然豐足。它們各自心想：『我們是從哪裡來的，竟然能轉生到天上？』於是用天眼看到自己原來的樣子，是獼猴之身，曾經模仿道人戲耍著建造佛塔寺廟，雖然身體被淹沒，靈魂卻得以昇天。『現在應當報答舊身體的恩情。』於是各自帶領侍從，帶著鮮花、香和樂器來到舊屍體上，散花燒香，圍繞著屍體轉了七圈。當時山中有五百個婆羅門，他們學習外道邪見，不相信罪福報應。他們看到天人散花奏樂，圍繞著獼猴的屍體，感到奇怪，就問：『諸位天人光芒如此威嚴，為何要屈尊供奉這具屍體？』天人說：『這具屍體是我們的舊身體，以前我們在這裡模仿道人戲耍著建造佛塔寺廟，山洪暴發淹死了我們，因為這個微小的福報，我們得以昇天，現在特來散花報答舊身體的恩情。戲耍著建造佛塔寺廟都能獲得如此福報，如果真心誠意地侍奉佛陀世尊，那功德更是難以比喻。你們這些邪見之人不相信正道真理，即使勤苦修行百劫也一無所得，不如一起前往耆阇崛山，禮拜供養佛陀，就能獲得無量的福報。』他們都欣然同意，一起來到佛陀面前，五體投地行禮，散花供養。 諸天人對佛說：『我們近世是獼猴之身，蒙受世尊的恩德得以昇天，遺憾的是沒有見到佛陀，現在特來歸依。』又對佛說：『我們前世做了什麼罪行，才受此獼猴之身？雖然建造了佛塔寺廟，身體卻被淹沒。』佛陀告訴天人：『這其中有因緣，不是憑空產生的，我來為你們說出其中的緣由。在很久以前，有五百個年輕的婆羅門，一起進山想要尋求仙道。當時山上有一位沙門，想要在山上用泥土建造精舍，下山谷取水，身輕如飛。五百個婆羅門心生嫉妒，一起嘲笑他說：『這個沙門上下奔跑的樣子，就像獼猴一樣，有什麼值得稱奇的？』他這樣取水不止，山洪一來，很快就把他們淹死了。』佛陀告訴諸天人：『當時上下奔跑的沙門，就是我的前身；五百個年輕的婆羅門，就是這五百隻獼猴的前身。戲耍嘲笑造下罪業，身體就受了這樣的報應。』 『戲耍嘲笑造惡業，　　已經做了身行，　　哭泣著承受報應，　　隨著行為罪業就到。』

English version: At that time, the mountain torrents surged, and five hundred monkeys were drowned instantly. Their souls were immediately reborn in the second Trayastrimsa heaven, possessing seven-jeweled palaces with abundant food and clothing. They each thought, 'Where did we come from to be reborn in heaven?' Then, using their heavenly eyes, they saw their original forms as monkeys who had playfully built pagodas and temples, imitating ascetics. Although their bodies were drowned, their souls ascended to heaven. 'Now, we should repay the kindness of our old bodies.' So, each led their attendants, bringing flowers, incense, and music, to the old corpses. They scattered flowers, burned incense, and circled the corpses seven times. At that time, there were five hundred Brahmins in the mountains who studied externalist heresies and did not believe in karmic retribution. They saw the heavenly beings scattering flowers and playing music around the monkey corpses and were puzzled. They asked, 'Heavenly beings, your radiance is so majestic, why do you condescend to worship these corpses?' The heavenly beings replied, 'These corpses are our old bodies. We used to playfully build pagodas and temples here, imitating ascetics. The mountain torrents drowned us, and because of this small merit, we were reborn in heaven. Now, we come to scatter flowers to repay the kindness of our old bodies. If playfully building pagodas and temples can bring such merit, how much more merit would be gained by sincerely serving the Buddha? You heretics do not believe in the true path, and even if you practice diligently for hundreds of kalpas, you will gain nothing. It would be better to go together to Mount Gridhrakuta, worship and make offerings to the Buddha, and gain immeasurable merit.' They all agreed and went together to the Buddha, prostrating themselves and offering flowers. The heavenly beings said to the Buddha, 'In our recent past lives, we were monkeys. We were reborn in heaven through the Buddha's grace. We regret not having seen the Buddha before, and now we come to take refuge.' They also said to the Buddha, 'What evil deeds did we commit in our past lives to be born as monkeys? Although we built pagodas and temples, our bodies were drowned.' The Buddha told the heavenly beings, 'There is a cause and condition for this, it did not happen without reason. I will tell you the reason. Long ago, there were five hundred young Brahmins who went into the mountains together to seek the path of immortality. At that time, there was a Shramana on the mountain who wanted to build a hermitage with mud. He went down to the valley to fetch water, moving as swiftly as if he were flying. The five hundred Brahmins became jealous and mocked him, saying, 'This Shramana runs up and down like a monkey, what is so remarkable about that?' He continued to fetch water, and when the mountain torrents came, they drowned them all.' The Buddha told the heavenly beings, 'The Shramana who was running up and down was my past self; the five hundred young Brahmins were the past selves of these five hundred monkeys. They created evil karma through mockery and received this retribution.' 'Mocking and creating evil, having already acted with the body, weeping and receiving retribution, as the action goes, the sin arrives.'

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。」

佛告諸天人：「汝之近世雖為獸身，乃能戲笑起作塔寺，今得生天罪滅福興。今者復來躬奉正教，從此因緣長離眾苦。」佛說是已，五百天人即得道跡。其所共來水邊五百婆羅門，聞罪福之報而自嘆曰：「吾等學仙積有年數，未蒙果報，不如獼猴戲笑為福得生天上，佛之道德實妙乃爾。」於是稽首佛足愿為弟子。佛言：「善來比丘。」即成沙門，精進日修遂得羅漢道。

昔佛在舍衛國精舍之中，為諸天人說法。時國王第二兒名曰琉璃，其年二十，將從官屬退其父王，伐兄太子自禪為王。有一惡臣名曰耶利，白琉璃王：「王本為皇子，時至舍夷國外家舍，看到佛精舍中，為諸釋種子所呵，罵詈無有好醜。爾時見敕：『若我為王，便啟此事。』今時已到，兵馬興盛宜當報怨。」即敕嚴駕引率兵馬，往伐舍夷國。佛有第二弟子名摩訶目揵連，見琉璃王引率兵士伐舍夷國以報宿怨，今當伐殺四輩弟子，念其可憐便往到佛所，白佛言：「今琉璃王攻舍夷國，我念中人當遭辛苦，我欲以四方便救舍夷國人：一者舉舍夷國人著虛空中，二者舉舍夷國人著大海中，三者舉舍夷國人著兩鐵圍山間，四者舉舍夷國人著他方大國中央，令琉璃王不知其處。」佛告目連：「雖知卿有是智德，能安處舍夷國人，萬物眾生有七不可避。何謂為七？一者生，二者老，三者病，四者死，五者罪，六者福，七者因緣。此七事，意雖欲避不能得自在。如卿威神可得作此，宿對罪負不可得離

現代漢語譯本：佛告訴諸天人：『你們近世雖然是獸身，卻能嬉笑建造佛塔寺廟，如今得以昇天，罪業消滅，福報興盛。現在又來親自奉行正教，從此因緣，長久脫離眾般苦難。』佛說完這些話，五百天人立即證得道果。那些一同來到水邊的五百婆羅門，聽到罪福的報應，都感嘆道：『我們學仙多年，沒有得到果報，不如獼猴嬉笑造福而得昇天，佛的道德真是玄妙啊。』於是他們向佛頂禮，請求做佛的弟子。佛說：『善來比丘。』他們立即成為沙門，精進修行，最終證得羅漢道。 昔日，佛在舍衛國精舍中，為諸天人說法。當時，國王的第二個兒子名叫琉璃，他二十歲時，帶領官屬推翻了他的父王，攻打他的哥哥太子，自己篡位為王。有一個惡臣名叫耶利，對琉璃王說：『大王您以前還是皇子的時候，曾經到舍夷國的外家，看到佛的精舍中，那些釋迦族的弟子呵斥辱罵，沒有好臉色。當時您就發誓說：『如果我當上國王，一定要報復此事。』現在時機已到，兵強馬壯，應該報仇雪恨。』於是，他下令準備車駕，率領兵馬，前去攻打舍夷國。佛的第二弟子名叫摩訶目犍連，看到琉璃王率領士兵攻打舍夷國，是爲了報復過去的仇恨，現在要殺害四眾弟子，他覺得他們很可憐，就去見佛，對佛說：『現在琉璃王攻打舍夷國，我想到那裡的人民將要遭受苦難，我想用四種方便來拯救舍夷國的人民：一是把舍夷國的人民舉到虛空中，二是把舍夷國的人民舉到大海中，三是把舍夷國的人民舉到兩座鐵圍山之間，四是把舍夷國的人民舉到其他大國的中央，讓琉璃王找不到他們。』佛告訴目犍連：『雖然我知道你有這樣的智慧和德行，能夠安置舍夷國的人民，但是萬物眾生有七種不可避免的事情。哪七種呢？一是生，二是老，三是病，四是死，五是罪，六是福，七是因緣。這七件事，即使想躲避也無法自在。就像你的威神力可以做到這些，但是宿世的罪業是無法逃脫的。』

English version: The Buddha told the devas and humans, 'Although in your recent past lives you were in animal form, you were able to playfully build pagodas and temples. Now you are reborn in heaven, your sins are extinguished, and your blessings flourish. Now you have come again to personally follow the true teachings. From this cause and condition, you will be forever free from all suffering.' After the Buddha spoke these words, five hundred devas immediately attained the path. The five hundred Brahmins who had come together by the water, upon hearing of the retribution of sin and blessing, sighed and said, 'We have studied asceticism for many years without receiving any reward. It is not as good as the monkeys who playfully created blessings and were reborn in heaven. The Buddha's virtue is truly wondrous.' Thereupon, they bowed at the Buddha's feet and requested to become his disciples. The Buddha said, 'Welcome, Bhikkhus.' They immediately became monks, diligently cultivated themselves daily, and eventually attained the path of Arhat. Once, the Buddha was in the Jeta Grove in the country of Sravasti, teaching the devas and humans. At that time, the king's second son, named Virudhaka, who was twenty years old, led his officials to overthrow his father and attack his elder brother, the crown prince, and usurp the throne. There was an evil minister named Yeli, who said to King Virudhaka, 'When you were still a prince, you went to your mother's family in the country of Sakya and saw that in the Buddha's Jeta Grove, the disciples of the Sakya clan were scolding and cursing, showing no respect. At that time, you vowed, 'If I become king, I will avenge this matter.' Now the time has come, and our army is strong. We should take revenge.' Thereupon, he ordered the preparation of chariots and led the army to attack the country of Sakya. The Buddha's second disciple, named Maha Maudgalyayana, saw that King Virudhaka was leading his soldiers to attack the country of Sakya to avenge past grievances and was about to kill the fourfold assembly of disciples. Feeling pity for them, he went to the Buddha and said, 'Now King Virudhaka is attacking the country of Sakya. I think the people there will suffer greatly. I want to use four expedient means to save the people of Sakya: first, to lift the people of Sakya into the empty sky; second, to lift the people of Sakya into the great ocean; third, to lift the people of Sakya between the two iron mountains; fourth, to lift the people of Sakya to the center of another great country, so that King Virudhaka will not know where they are.' The Buddha told Maudgalyayana, 'Although I know you have such wisdom and virtue to be able to place the people of Sakya, all beings have seven unavoidable things. What are the seven? First, birth; second, old age; third, sickness; fourth, death; fifth, sin; sixth, blessing; seventh, cause and condition. These seven things, even if one wants to avoid them, one cannot be free. Just as your spiritual power can do these things, the karmic debts of past lives cannot be escaped.'

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。」於是目連禮已便去，自以私意取捨夷國人知識檀越四五千人，盛著缽中，舉著虛空星宿之際。琉璃王伐舍夷國，殺三億人已引軍還國。於是目連往到佛所為佛作禮，自貢高曰：「琉璃王伐舍夷國，弟子承佛威神，救舍夷國人四五千人，今在虛空皆盡得脫。」佛告目連：「卿為往看缽中人不也？」曰：「未往視之。」佛言：「卿先往視缽中人眾。」目連以道力下缽，見中人皆死盡，於是目連悵然悲泣愍其辛苦，還白佛言：「缽中人者今皆死盡，道德神力不能免彼宿對之罪。」佛告目連：「有此七事，佛及眾聖神仙道士，隱形散體皆不能免此七事。」

「非空非海中，　　非隱山石間， 莫能於此處，　　避免宿惡殃。 眾生有苦惱，　　不得免老死， 唯有仁智者，　　不念人非惡。」

佛說是時，座上無央數人聞佛說無常法，皆共悲哀唸對難免，欣然得道逮須陀洹證。

法句譬喻經刀仗品第十八

昔有一國名曰賢提，時有長老比丘，長病委頓羸瘦垢穢，在賢提精舍中臥，無瞻視者。佛將五百比丘往至其所，使諸比丘傳共視之，為作糜粥，而諸比丘聞其臭處皆共賤之。佛使天帝釋取湯水，佛以金剛之手洗病比丘身體，地尋震動㸌然大明，莫不驚肅。國王臣民天龍鬼神無央數人，往到佛所稽首作禮白佛言：「佛為世尊，三界無比道德已備，云何屈意洗此病瘦垢穢比丘？」佛告國王及眾會者：「如來所以出現於世，正為此窮厄無護者耳

現代漢語譯本：於是，目連行禮完畢便離開，他私自決定挑選了四五千位與他相熟的夷國人，將他們裝在缽中，舉到星空之中。琉璃王攻打舍夷國，屠殺了三億人後率軍回國。這時，目連來到佛陀處向佛陀行禮，並自誇道：『琉璃王攻打舍夷國，弟子承蒙佛陀的威神之力，救了舍夷國四五千人，現在他們在虛空中都得以脫險。』佛陀告訴目連：『你去看一下缽中的人還在不在？』目連說：『還沒去看。』佛陀說：『你先去看一下缽中的人。』目連用神通力將缽放下，看到裡面的人都死光了。於是，目連悵然悲傷，憐憫他們的辛苦，回去告訴佛陀說：『缽中的人現在都死光了，道德神力也無法免除他們前世的罪孽。』佛陀告訴目連：『有這七件事，即使是佛陀和眾聖賢神仙道士，隱身散形也無法避免這七件事。』 『不在空中，不在海中，不在隱蔽的山石間，沒有地方可以避免宿世的惡報。眾生有苦惱，無法避免衰老和死亡，只有仁慈智慧的人，才不會記恨別人的過錯。』 佛陀說完這些話時，座上無數人聽到佛陀講說無常之法，都一起悲傷地想到難以避免的命運，欣然得道，證得了須陀洹果。 《法句譬喻經·刀仗品第十八》 過去有一個國家名叫賢提，當時有一位年長的比丘，長期生病，身體虛弱，消瘦污穢，躺在賢提精舍中，沒有人照顧他。佛陀帶領五百位比丘來到他那裡，讓比丘們輪流照顧他，為他做粥。但比丘們聞到他身上的臭味，都鄙視他。佛陀讓天帝釋取來熱水，佛陀用金剛之手洗凈了生病比丘的身體，大地隨即震動，光芒大盛，所有人都感到震驚和肅穆。國王、臣民、天龍鬼神等無數人來到佛陀處，叩首行禮，對佛陀說：『佛陀是世尊，三界無與倫比，道德已經圓滿，為何要屈尊洗這位生病、消瘦、污穢的比丘？』佛陀告訴國王和在場的人：『如來出現在世間，正是爲了這些窮困無助的人。』

English version: Thereupon, Maudgalyayana, having paid his respects, departed. He, on his own accord, selected four or five thousand people from the Ishvara country who were known to him, placed them in his bowl, and lifted it into the starry sky. King Virudhaka attacked the Ishvara country, killed three hundred million people, and then led his army back to his own kingdom. Then, Maudgalyayana went to the Buddha, paid his respects, and boasted, 'King Virudhaka attacked the Ishvara country, and I, through the Buddha's divine power, saved four or five thousand people from the Ishvara country. They are now in the sky, all having escaped danger.' The Buddha said to Maudgalyayana, 'Have you gone to see if the people in the bowl are still there?' He replied, 'I have not yet gone to see.' The Buddha said, 'You should first go and see the people in the bowl.' Maudgalyayana, using his supernatural power, lowered the bowl and saw that all the people inside had died. Thereupon, Maudgalyayana was saddened and wept, feeling pity for their suffering. He returned and told the Buddha, 'The people in the bowl are now all dead. Moral and divine power cannot exempt them from the sins of their past lives.' The Buddha told Maudgalyayana, 'There are these seven things that even the Buddha, the saints, the immortals, and the Taoist priests, even if they hide their forms and scatter their bodies, cannot avoid these seven things.' 'Not in the sky, not in the sea, not hidden among the rocks, nowhere can one avoid the retribution of past evils. Living beings have suffering, they cannot avoid old age and death. Only the benevolent and wise do not dwell on the faults of others.' When the Buddha spoke these words, countless people in the assembly, hearing the Buddha speak of the impermanence of all things, were filled with sorrow at the inevitability of their fate. They were also filled with joy at having attained the path and achieved the state of Srotapanna. The Sutra of the Parables of the Dharma Verses, Chapter 18, 'On Weapons' In the past, there was a country called Kshemavati. At that time, there was an elderly monk who was chronically ill, weak, emaciated, and filthy. He lay in the Kshemavati monastery, with no one to care for him. The Buddha, with five hundred monks, went to where he was and had the monks take turns caring for him and making porridge for him. But the monks, smelling his stench, all despised him. The Buddha had Indra, the king of the gods, bring hot water, and the Buddha, with his diamond-like hands, washed the sick monk's body. The earth immediately shook, and a great light shone forth, and everyone was amazed and respectful. The king, his ministers, the gods, dragons, and spirits, countless in number, went to the Buddha, bowed their heads, and said to the Buddha, 'The Buddha is the World Honored One, unparalleled in the three realms, with perfect virtue. Why would you condescend to wash this sick, emaciated, and filthy monk?' The Buddha told the king and the assembly, 'The Tathagata appears in the world precisely for these poor and helpless people.'

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。供養病瘦沙門道士及諸貧窮孤獨老人，其福無量、所愿如意，譬五河流福來如是，功德漸滿會當得道。」王白佛言：「今此比丘宿有何罪，困病積年療治不差？」佛告王曰：「往昔有王名曰惡行，治政嚴暴，使一多力五百主令鞭人。五百假王威怒私作寒熱，若欲鞭人責其價數，得物鞭輕不得鞭重，舉國患之。有一賢者為人所誣，應當得鞭，報五百言：『吾是佛弟子，素無罪過，為人所抂，愿小垂恕。』五百聞是佛弟子，輕手過鞭無著身者。五百壽終墮地獄中，考掠萬毒罪滅復出，墮畜生中恒被撾杖五百餘世，罪畢為人，常嬰重病痛不離身。爾時國王者，今調達是也；時五百者，今此病比丘是也；時賢者者，吾身是也。吾以前世為其所恕鞭不著身，是故世尊躬為洗之。人作善惡殃福隨身，雖更生死不可得免。」

「撾杖良善，　　妄讒無罪，　　其殃十倍， 災卒無赦。　　生受酷痛，　　形體毀折， 自然惱病，　　失意恍忽，　　人所誣者， 或縣官厄，　　財產耗盡，　　親戚離別， 舍宅所有，　　災火焚燒，　　死入地獄， 如是為十。」

時病比丘聞佛此偈及宿命事，自知本行，克心自責，即于佛前所患除愈，身安意定即得羅漢道。賢提國王歡喜信解，尋受五戒為清信士，沒命奉行，得須陀洹道。

昔佛在舍衛國祇樹給孤獨精舍中，為天人龍鬼說法。東方有國名郁多羅波提，昔有婆羅門等五百人相率欲詣恒水，岸邊有三祠神池，沐浴垢穢裸形求仙如尼揵法

現代漢語譯本：供養生病瘦弱的沙門、道士以及貧窮孤獨的老人，他們的福報是無量的，所希望的都能如願。就像五條河流的福報那樣涌來，功德逐漸圓滿，最終會得道。'國王問佛：'現在這個比丘前世犯了什麼罪，以至於生病多年，治療也無法痊癒？'佛告訴國王：'過去有個國王名叫惡行，他治理國家嚴酷暴虐，讓五百個力士鞭打百姓。這五百個力士假借國王的威勢，私下裡作威作福，如果想鞭打人，就索要錢財，得到錢財就輕打，得不到就重打，全國百姓都為此感到痛苦。有個賢者被人誣陷，應該受鞭打，他告訴那五百個力士：'我是佛的弟子，一向沒有罪過，是被人誣陷的，希望你們能稍微寬恕我。'那五百個力士聽到他是佛的弟子，就輕輕地鞭打，沒有碰到他的身體。這五百個力士死後墮入地獄，遭受各種酷刑，罪孽消除后又轉生為畜生，經常被鞭打五百多世，罪孽消除後轉生為人，卻常常身患重病，痛苦不堪。當時的那個國王，就是現在的提婆達多；當時的五百個力士，就是現在這個生病的比丘；當時的那個賢者，就是我。我因為前世被他們寬恕，鞭子沒有打到身上，所以現在我親自為他洗滌。人作善事或惡事，都會有相應的福報或災禍跟隨，即使經歷生死輪迴也無法避免。' 『鞭打善良的人，誣陷無罪的人，所受的災禍會加倍，災難降臨不會被赦免。活著的時候會遭受酷刑，身體殘缺，自然會生病，精神恍惚，被人誣陷，或者被官府懲罰，財產耗盡，親戚離散，房屋被火燒燬，死後墮入地獄，這就是十種報應。』 當時生病的比丘聽到佛說的偈語和前世的事情，知道自己過去的所作所為，內心自責，就在佛前病痛痊癒，身心安寧，立刻證得阿羅漢道。賢提國王歡喜信服，隨即受持五戒，成為清信士，終身奉行，證得須陀洹道。 過去佛在舍衛國祇樹給孤獨精舍中，為天人、龍、鬼說法。東方有個國家名叫郁多羅波提，過去有五百個婆羅門等人，相約前往恒河，岸邊有三個祭祀神靈的水池，他們像尼犍子一樣裸身沐浴，想要通過這種方式求仙。

English version: 'Offering to sick and emaciated monks, Taoists, and poor, lonely elders brings immeasurable blessings, and all wishes will be fulfilled. Just as the blessings of five rivers flow in, merits will gradually be perfected, and one will eventually attain enlightenment.' The king asked the Buddha, 'What sin did this monk commit in his past life that he has been sick for many years and cannot be cured?' The Buddha told the king, 'In the past, there was a king named Evil Conduct, who ruled his country with harsh and violent policies. He ordered five hundred strongmen to whip the people. These five hundred men, taking advantage of the king's power, privately acted tyrannically. If they wanted to whip someone, they would demand money. If they received money, they would whip lightly; if not, they would whip heavily, causing the people of the entire country to suffer. There was a virtuous man who was falsely accused and was supposed to be whipped. He told the five hundred men, 'I am a disciple of the Buddha, and I have never committed any sin. I have been falsely accused. I hope you can show me some mercy.' When the five hundred men heard that he was a disciple of the Buddha, they whipped him lightly, without touching his body. After the five hundred men died, they fell into hell, suffered all kinds of tortures. After their sins were extinguished, they were reborn as animals, constantly being whipped for more than five hundred lifetimes. After their sins were extinguished, they were reborn as humans, but they were often afflicted with serious illnesses and suffered greatly. The king at that time was the present Devadatta; the five hundred men were the present sick monk; and the virtuous man was myself. Because I was spared from being whipped in my past life, I am now personally washing him. People who do good or evil will have corresponding blessings or disasters follow them, and they cannot avoid it even through the cycle of birth and death.' 'Whipping the good, falsely accusing the innocent, the resulting disasters will be tenfold, and there will be no forgiveness. While alive, one will suffer severe pain, the body will be broken, one will naturally fall ill, be mentally confused, be falsely accused, or be punished by the government, lose all property, be separated from relatives, have their houses burned down, and after death, fall into hell. These are the ten retributions.' At that time, the sick monk heard the Buddha's verse and the story of his past life. Knowing his past actions, he blamed himself. In front of the Buddha, his illness was cured, his body and mind were at peace, and he immediately attained the state of Arhat. King Suddhodana was delighted and believed, and immediately took the five precepts, becoming a lay disciple, and practiced them throughout his life, attaining the state of Srotapanna. In the past, the Buddha was in the Jeta Grove Monastery in Shravasti, teaching the Dharma to gods, dragons, and ghosts. In the east, there was a country called Uttara Kuru. In the past, there were five hundred Brahmins and others who agreed to go to the Ganges River. On the shore, there were three sacred pools. They bathed naked, like the Nirgranthas, seeking immortality through this practice.

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。道由大澤迷不得過，中道乏糧，遙望見一大樹如有神氣，想有人居，馳趣樹下了無所見。婆羅門等舉聲大哭，飢渴委厄窮死斯澤。樹神人現問諸梵志：「道士那來？今欲何行？」同聲答曰：「欲詣神池澡浴望仙，今日飢渴幸哀矜濟。」樹神即舉手，百味飲食從手流溢，給眾飯食皆得飽滿，其餘食飲足供道糧。臨當別去，詣神請問：「本行何德致此巍巍？」神答梵志：「吾本所居在舍衛國，時國大臣名曰須達，飯佛眾僧詣市買酪，無提酪者，左右顧視倩我提之，往到精舍使我斟酌。訖行澡水儼然聽法，一切歡喜稱善無量。時我奉齋暮還不餐，婦怪問我：『不食何恨？』答曰：『不恨也。吾行於市，見長者須達于園飯佛，我往持齋，齋名八關。』其婦瞋恚忿然言曰：『瞿曇亂俗，奚足採納？君毀遺則禍從此興。』踧迫不已便共俱食。時我爾夜年壽算盡終於夜半，神來生此。為是愚婦敗我齋法，不卒其業；來生斯澤作此樹神，提酪之福手出飲食，若終齋法應生天上，封受自然。」即為梵志而說頌曰：

「祠祀種禍根，　　日夜長枝條， 唐苦敗身本，　　齋法度世仙。」

梵志聞偈迷解信受，旋還舍衛路由一國，國名拘藍尼，有長者名曰美音，為人恩仁眾人敬仰。梵志過宿，長者問曰：「道士那來？今欲所至？」具陳彼澤樹神功德：「欲詣舍衛造須達所，攢采齋法冀蒙得福。」美音喜踴宿行所追且自解暢，宣令宗室：「誰能共行受齋戒法？」合五百人僉然應命，本願相引，威儀嚴出共詣舍衛

現代漢語譯本：道路被大澤阻隔，無法通過，半路又缺乏糧食。遠遠望見一棵大樹，似乎有神靈之氣，猜想可能有人居住，便快步走到樹下，卻什麼也沒看見。婆羅門等人大聲哭泣，飢渴交加，困厄地死在了這片沼澤。樹神現身，問這些婆羅門：『道士從哪裡來？現在想去哪裡？』他們同聲回答說：『想去神池沐浴，希望成仙，今天飢渴難耐，希望您能慈悲救濟。』樹神隨即舉起手，各種美味佳餚從手中流出，供眾人食用，都吃得飽飽的，剩下的食物和飲料足夠他們作為路上的乾糧。臨別之際，他們向樹神請教：『您前世做了什麼功德，才會有如此威嚴？』樹神回答婆羅門：『我前世住在舍衛國，當時國中大臣名叫須達，他請佛和僧眾吃飯，到市場買酪，沒有人願意提酪，他左右環顧，就請我提酪。到了精舍，我幫他斟酌。之後，我洗手聽法，大家都歡喜讚歎，稱善無量。當時我持齋，晚上不吃飯，妻子奇怪地問我：『為什麼不吃飯，有什麼不高興的事嗎？』我回答說：『我沒有不高興。我今天在市場上，看見長者須達在園中請佛吃飯，我就去持齋，齋名叫八關。』妻子生氣地忿然說道：『瞿曇擾亂風俗，有什麼值得效仿的？你破壞了規矩，禍患會由此而生。』她不停地催促，於是我就和她一起吃飯了。當時我當晚壽命已盡，半夜就死了，神靈讓我轉生到這裡。因為愚蠢的妻子破壞了我的齋戒，我沒有完成齋戒的功德；所以轉生到這片沼澤做了樹神，提酪的福報讓我手中能流出食物。如果我能完成齋戒，應該會轉生到天上，享受自然福報。』於是，他為婆羅門說了偈語： 『祭祀是禍患的根源，日夜滋長枝條，徒勞的苦行敗壞自身，齋戒之法才能度世成仙。』 婆羅門聽了偈語，迷茫頓解，信受不疑，返回舍衛國的路上經過一個國家，國名叫拘藍尼，那裡有一位長者名叫美音，為人仁慈，受眾人敬仰。婆羅門在他家借宿，長者問：『道士從哪裡來？現在想去哪裡？』他們詳細講述了沼澤樹神的功德：『想去舍衛國拜訪須達，學習齋戒之法，希望得到福報。』美音聽了非常高興，當即解下身上的佩飾，並向宗族宣佈：『誰願意一起去受齋戒法？』五百人一起響應，互相帶領，威儀莊嚴地一同前往舍衛國。

English version: The road was blocked by a large swamp, making it impossible to pass, and they were also short of food. From afar, they saw a large tree that seemed to have a divine aura, and they guessed that someone might live there. They hurried to the tree, but found nothing. The Brahmins and others cried loudly, suffering from hunger and thirst, and were about to die in the swamp. The tree spirit appeared and asked the Brahmins, 'Where do you come from, ascetics? Where do you intend to go?' They replied in unison, 'We wish to bathe in the sacred pool and hope to become immortals. Today we are hungry and thirsty, and we hope you can have mercy and help us.' The tree spirit then raised his hand, and all kinds of delicious food flowed from his hand, providing food for everyone, and they all ate their fill. The remaining food and drink were enough for them to take as provisions for their journey. As they were about to leave, they asked the tree spirit, 'What merits did you accumulate in your previous life to have such majesty?' The tree spirit replied to the Brahmins, 'In my previous life, I lived in the country of Sravasti. At that time, a minister named Sudatta was inviting the Buddha and his monks for a meal. He went to the market to buy cheese, but no one was willing to carry it. He looked around and asked me to carry it. When we arrived at the monastery, I helped him pour the cheese. After that, I washed my hands and listened to the Dharma. Everyone was happy and praised it immeasurably. At that time, I observed a fast and did not eat in the evening. My wife asked me strangely, 'Why aren't you eating? Are you unhappy about something?' I replied, 'I am not unhappy. Today, in the market, I saw the elder Sudatta inviting the Buddha for a meal in the garden, so I went to observe a fast called the Eight Precepts.' My wife angrily said, 'Gautama is disrupting customs. What is there to emulate? You are breaking the rules, and misfortune will arise from this.' She kept urging me, so I ate with her. At that time, my lifespan was exhausted that night, and I died in the middle of the night. The gods caused me to be reborn here. Because my foolish wife broke my fast, I did not complete the merits of the fast; therefore, I was reborn in this swamp as a tree spirit. The merit of carrying the cheese allows food to flow from my hands. If I had completed the fast, I should have been reborn in heaven and enjoyed natural blessings.' Then, he spoke a verse for the Brahmins: 'Sacrifices are the root of misfortune, growing branches day and night. Vain ascetic practices ruin the body, while the Dharma of fasting can lead to immortality.' The Brahmins, having understood the verse, were no longer confused and believed it. On their way back to Sravasti, they passed through a country called Kulanini. There was an elder named Mei Yin, who was kind and respected by everyone. The Brahmins stayed at his house for the night. The elder asked, 'Where do you come from, ascetics? Where do you intend to go?' They explained in detail the merits of the tree spirit in the swamp: 'We wish to go to Sravasti to visit Sudatta and learn the Dharma of fasting, hoping to receive blessings.' Mei Yin was very happy and immediately took off his ornaments and announced to his clan, 'Who is willing to go with me to receive the Dharma of fasting?' Five hundred people responded together, leading each other, and with solemn demeanor, they went together to Sravasti.

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。未至祇洹道逢須達，遇而不識顧問從者：「此何丈夫？」對曰：「須達也。」梵志眾等喜而追曰：「吾愿成矣。」求人得人馳趣相見，同聲嘆曰：「樹神嘆德，注仰虛心具說所嗟，故來投托，冀示法齋。」住車答曰：「所求大善！吾有尊師號曰如來、眾祐，度脫人類近在祇洹，可共親造。」即皆敬諾恭肅進前，遙見如來情喜難量，五體投地退坐一面，皆共長跪白世尊曰：「本初發家，欲至三池沐浴求仙，經由樹神所陳如此，是故投化愿示極靈。」

於是世尊因其所行，而說偈言：

「雖裸剪髮，　　長服草衣，　　沐浴踞石， 奈疑結何？　　不伐殺燒，　　亦不求勝， 仁愛天下，　　所適無怨。」

五百梵志聞偈歡喜，皆作沙門得應真道，美音宗等逮得法眼。

諸比丘白佛言：「五百梵志及長者等，本行何德，得道何速？」世尊告曰：「過去久遠時，世有佛，名曰迦葉，為諸弟子說法，當來五濁之時。時有梵志長者千人，同發是言：『令我遭見釋迦文佛。』爾時梵志者，今此等梵志是；爾時長者，今美音等是。從是因緣，見我便解。」

比丘歡喜，作禮奉行。

◎法句譬喻經卷第二

法句譬喻經卷第三

◎喻老耄品第十九

昔佛在舍衛國祇樹精舍，食后為天人、帝王臣民、四輩弟子說甘露法。時有遠方長老婆羅門七人，來至佛所，稽首于地，叉手白佛言：「吾等遠人伏聞聖化，久當歸命而多諸礙，今乃得來覲睹聖顏，愿為弟子得滅眾苦

現代漢語譯本：還沒到祇洹精舍，（須達）在路上遇到了須達，（但）沒認出來，（就）問隨從：『這個人是誰？』隨從回答說：『是須達。』梵志們高興地追上去說：『我們的願望要實現了。』（他們）找到人後，快步上前相見，同聲讚歎說：『樹神讚歎您的德行，（我們）仰慕您虛懷若谷，詳細說了您所讚歎的，所以前來投靠，希望您能開示佛法。』（須達）停下車回答說：『你們的請求很好！我有一位尊師，號稱如來、眾祐，他能度脫人類，現在就在祇洹精舍，可以一起去拜見。』他們都恭敬地答應了，恭敬地向前走，遠遠地看見如來，心中歡喜難以言表，五體投地，退坐在一旁，都長跪著對世尊說：『我們最初發心，想去三池沐浴求仙，經過樹神時，樹神說了這些，所以前來歸化，希望您能開示最究竟的真理。』 於是世尊根據他們所行，說了偈語：『雖然裸身剪髮，長期穿著草衣，沐浴後坐在石頭上，又怎能消除疑惑呢？不殺生，不焚燒，也不求勝，仁愛天下，無論到哪裡都沒有怨恨。』 五百梵志聽了偈語，歡喜不已，都出家做了沙門，證得了阿羅漢果，美音宗等人也獲得了法眼。 眾比丘對佛說：『這五百梵志和長者等人，過去做了什麼善事，得道如此之快？』世尊告訴他們說：『過去很久遠的時候，有一位佛，名叫迦葉，為弟子們說法，預言未來五濁惡世的時候。當時有一千位梵志長者，共同發願說：『希望我們能遇到釋迦文佛。』當時的梵志，就是現在的這些梵志；當時的長者，就是現在的這些美音等人。因為這個因緣，見到我便能開悟。』 比丘們聽了，歡喜地行禮，並遵照佛的教誨去做。 《法句譬喻經》卷第二 《法句譬喻經》卷第三 ◎喻老耄品第十九 過去佛在舍衛國祇樹精舍，飯後為天人、帝王臣民、四眾弟子宣說甘露妙法。當時有七位遠方的年老婆羅門，來到佛所，向佛頂禮，合掌對佛說：『我們這些遠方的人，仰慕您的教化，早就想歸依，但有很多障礙，現在才得以拜見您的聖顏，希望成為您的弟子，得以滅除一切痛苦。』

English version: Before reaching the Jeta Grove, (Sudatta) met Sudatta on the road, but did not recognize him, (so he) asked his attendants: 'Who is this man?' The attendants replied: 'It is Sudatta.' The Brahmins were happy and chased after him, saying: 'Our wish is about to be fulfilled.' (They) found the person, quickly went forward to meet him, and exclaimed in unison: 'The tree god praised your virtue, (we) admire your humility, and he explained in detail what you praised, so we have come to seek refuge, hoping you can reveal the Dharma.' (Sudatta) stopped the carriage and replied: 'Your request is very good! I have a venerable teacher, called Tathagata, the Blessed One, who can liberate mankind, and he is now in the Jeta Grove, we can go together to see him.' They all respectfully agreed, and respectfully went forward. From afar, they saw the Tathagata, and their hearts were filled with immeasurable joy. They prostrated themselves on the ground, retreated to one side, and knelt before the World Honored One, saying: 'We initially aspired to bathe in the three pools to seek immortality. When we passed by the tree god, he said these things, so we have come to be converted, hoping you can reveal the ultimate truth.' Then the World Honored One, based on their actions, spoke a verse: 'Although you are naked and have shaved your hair, wear grass clothes for a long time, and sit on a stone after bathing, how can you eliminate doubts? Do not kill, do not burn, and do not seek victory, be kind to the world, and wherever you go, there will be no resentment.' The five hundred Brahmins, upon hearing the verse, were overjoyed. They all left home to become monks, attained the Arhatship, and Meiyin Zong and others also obtained the Dharma Eye. The monks asked the Buddha: 'What good deeds did these five hundred Brahmins and elders do in the past, that they attained enlightenment so quickly?' The World Honored One told them: 'A long time ago, there was a Buddha named Kasyapa, who preached the Dharma to his disciples, and predicted the coming of the five turbid ages. At that time, there were a thousand Brahmin elders who jointly made a vow: 'May we meet Shakyamuni Buddha.' The Brahmins at that time are these Brahmins now; the elders at that time are these Meiyin and others now. Because of this cause, they can attain enlightenment upon seeing me.' The monks, upon hearing this, joyfully bowed and followed the Buddha's teachings. The Sutra of the Parables of the Dhammapada, Volume Two The Sutra of the Parables of the Dhammapada, Volume Three ◎Chapter Nineteen: Parable of Old Age In the past, the Buddha was in the Jeta Grove in Shravasti. After the meal, he preached the sweet dew Dharma to gods, emperors, ministers, and the fourfold disciples. At that time, seven elderly Brahmins from afar came to the Buddha, bowed to the ground, and with their palms together, said to the Buddha: 'We, who are from afar, have admired your teachings for a long time and have wanted to take refuge, but there have been many obstacles. Now we have finally been able to see your holy face. We hope to become your disciples and be able to eliminate all suffering.'

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。」佛即受之悉為沙門，即令七人共止一房。然此七人睹見世尊，尋為得道不惟無常，共坐房中但思世事，小語大笑不計成敗，命日促盡不與人期，但共喜笑迷意三界。佛以三達智知命欲盡，佛哀愍之，起至其房而告之曰：「卿等為道當求度世，何為大笑也？一切眾生以五事自恃。何謂為五？一者恃怙年少，二者恃怙端政，三者恃怙多力，四者恃怙財富，五者恃怙貴姓。卿等七人小語大笑，為何所恃？」

「何喜何笑？　　念常熾然，　　深蔽幽冥， 不如求定。　　見身形范，　　倚以為安， 多想致病，　　豈知不真？　　老則色衰， 病無光澤，　　皮緩肌縮，　　死命近促。 身死神從，　　如御棄車，　　肉消骨散， 身何可怙？」

佛說偈已，七比丘意解望止，即于佛前得阿羅漢道。

昔佛在舍衛精舍，為諸天人帝王說法。時有婆羅門村，五百餘家中有五百年少婆羅門，修婆羅術，為人憍慢不敬長老，貢高自貴以此為常。五百梵志欻自議言：「沙門瞿曇自稱為佛，三達權智無敢共論者。吾等可共請求論議，事事詰問知為何如。」即辦供具往請佛來。佛與諸弟子往到梵志村中，坐畢行水食訖澡手。時有長老梵志夫婦二人，於此村中共行乞丐，佛知其本大富無數曾作大臣，佛即問諸年少梵志：「汝等識長老婆羅門不？」皆言：「曾識。」又問：「本為何似也？」曰：「本為大臣財富無數。」「今者何故復行乞丐？」皆言：「散用無道是以守貧

現代漢語譯本：佛陀接受了他們，讓他們都做了沙門，並安排七人同住一間房。然而，這七人見到世尊后，並沒有立刻得道，反而不思無常，只是在房中談論世俗之事，小聲說話，大聲嬉笑，不考慮成敗，生命即將結束也不與人約定，只是共同歡笑，沉迷於三界之中。佛陀以三達智知道他們的壽命將盡，佛陀憐憫他們，起身來到他們的房間，告訴他們說：『你們爲了求道應當尋求度脫世間，為何如此大笑呢？一切眾生都以五件事自恃。哪五件事呢？一是自恃年少，二是自恃容貌端正，三是自恃力氣強大，四是自恃財富眾多，五是自恃出身高貴。你們七人小聲說話，大聲嬉笑，是依仗什麼呢？』 『有什麼可喜可笑的呢？念頭常常像火焰一樣熾熱，深深地遮蔽著幽暗，不如尋求禪定。看到身體的形態，就以為可以依靠，多思多想就會生病，難道不知道身體不是真實的嗎？年老時容顏衰退，生病時沒有光澤，面板鬆弛，肌肉萎縮，死亡的時刻臨近。身體死亡，神識離去，就像駕車的人拋棄了車子，肉體消散，骨頭散落，身體有什麼可以依仗的呢？』 佛陀說完偈語后，七位比丘心意解脫，停止了妄想，當即在佛陀面前證得了阿羅漢道。 過去，佛陀在舍衛精舍，為諸天人帝王說法。當時有一個婆羅門村，五百多戶人家中有五百個年輕的婆羅門，他們修習婆羅門法術，為人驕傲自大，不尊敬長者，自高自大，以此為常。五百個梵志突然商議說：『沙門瞿曇自稱為佛，擁有三達權智，沒有人敢與他辯論。我們可一起去請求與他辯論，事事詰問，看他到底如何。』於是準備了供品，去請佛陀前來。佛陀與弟子們來到梵志村中，坐下後，行水洗漱，吃完飯後洗手。當時有一對年老的婆羅門夫婦，在這個村中一起乞討，佛陀知道他們原本非常富有，曾做過大臣。佛陀就問那些年輕的梵志：『你們認識那位年老的婆羅門嗎？』他們都說：『認識。』又問：『他以前是什麼樣的？』回答說：『以前是大臣，財富無數。』『現在為什麼又乞討呢？』都說：『因為揮霍無度，所以才變得貧窮。』

English version: The Buddha accepted them, made them all monks, and arranged for seven of them to live in one room. However, these seven, upon seeing the World Honored One, did not immediately attain enlightenment. Instead, they did not contemplate impermanence, but rather discussed worldly matters in the room, speaking softly and laughing loudly, not considering success or failure. Their lives were nearing their end, yet they made no plans, simply laughing together, lost in the three realms. The Buddha, with his three kinds of knowledge, knew that their lives were about to end. Out of compassion, the Buddha went to their room and told them: 'You should seek liberation from the world in your pursuit of the Way. Why are you laughing so loudly? All beings rely on five things. What are these five? First, they rely on their youth; second, they rely on their good looks; third, they rely on their strength; fourth, they rely on their wealth; and fifth, they rely on their noble birth. You seven are speaking softly and laughing loudly. What are you relying on?' 'What is there to be happy or laugh about? Thoughts are constantly burning like flames, deeply obscuring the darkness. It is better to seek concentration. Seeing the form of the body, one relies on it for security. Excessive thinking leads to illness. Do you not know that the body is not real? In old age, beauty fades, in sickness, there is no luster. The skin loosens, the muscles shrink, and death approaches. When the body dies, the spirit departs, like a driver abandoning a car. The flesh dissolves, the bones scatter. What can the body rely on?' After the Buddha spoke the verse, the seven monks' minds were liberated, and they stopped their delusions. They immediately attained the state of Arhat before the Buddha. In the past, the Buddha was at the Jetavana Monastery in Shravasti, teaching the Dharma to gods, humans, and kings. At that time, there was a Brahmin village with over five hundred families, including five hundred young Brahmins. They practiced Brahminical arts, were arrogant and disrespectful to elders, and were habitually conceited. The five hundred Brahmins suddenly discussed among themselves: 'The Shramana Gautama claims to be a Buddha, possessing the three kinds of knowledge and wisdom, and no one dares to debate with him. We can all request to debate with him, questioning him on everything to see what he is really like.' So they prepared offerings and invited the Buddha to come. The Buddha and his disciples went to the Brahmin village. After sitting down, they washed their hands and ate. Then they washed their hands again. At that time, there was an elderly Brahmin couple in the village who were begging for food together. The Buddha knew that they were originally very wealthy and had been ministers. The Buddha asked the young Brahmins: 'Do you know the elderly Brahmin?' They all said: 'We know him.' He asked again: 'What was he like before?' They replied: 'He was a minister with countless riches.' 'Why is he begging now?' They all said: 'Because he squandered his wealth without restraint, he became poor.'

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。」佛告諸婆羅門：「世有四事人不能行，行者得福不致此貧。何謂為四？一者年盛力壯慎莫憍慢，二者年老精進不貪淫妷，三者有財珍寶常念佈施，四者就師學問聽受正言。如此老公不行四事，謂之有常不計成敗，一旦離散，譬如老鵠守此空池，永無所獲。」

「晝夜慢惰，　　老不止淫，　　有財不施， 不受佛言。　　有此四蔽，　　為自侵欺， 咄嗟老至，　　色變作耄。　　少時如意， 老見蹈踐，　　不修梵行，　　又不富財， 老如白鵠，　　守斯空池，　　既不守戒， 又不積財，　　老羸氣竭，　　思故何逮？ 老如秋葉，　　行穢鑒錄，　　命疾脫至， 不容後悔。」

佛告梵志：「世有四時，行道得福得度，可免眾苦。何謂為四？一者年少有力勢時，二者富貴有財物時，三者得遇三尊好福田時，四者當計萬物憂離散時。行此四事，所愿皆獲，必得道跡。」

於是世尊重說偈言：

「命欲日夜盡，　　及時可勤力， 世間諦非常，　　莫惑墮冥中。 當學然意燈，　　自練求智慧， 離垢勿染污，　　執燭觀道地。」

佛說是時，放大光明照曜天地，五百年少梵志，因此心解衣毛為豎，起禮佛足白佛言：「歸命世尊，愿為弟子。」佛言：「善來比丘！」即成沙門得羅漢道。村人大小皆得道跡，莫不歡欣。

法句譬喻經愛身品第二十

昔有一國名多摩羅，去城七里有精舍，五百沙門常處其中，讀經行道

現代漢語譯本：佛陀告訴婆羅門們：『世上有四種人不能修行，修行的人會得到福報，不會落到貧困的地步。哪四種呢？第一種是年輕力壯時驕傲自滿，第二種是年老時不知精進反而貪戀淫慾，第三種是有錢有財寶卻不肯佈施，第四種是親近老師學習卻不聽從正確的教誨。像這樣的老人不修行這四件事，就叫做有常而不考慮成敗，一旦離散，就像老鵠守著空池，永遠一無所獲。』 『日夜懶惰，年老還不知停止淫慾，有錢卻不佈施，不接受佛的教誨。有這四種弊病，是自己欺騙自己，轉眼間就老了，容顏變得衰老。年輕時如意，年老時卻被人踐踏，不修梵行，又沒有財富，老得像白鵠，守著空空的池塘，既不守戒，又不積攢財富，老弱氣衰，想起過去又有什麼用呢？老得像秋天的落葉，行為污穢被記錄，生命迅速消逝，不容許後悔。』 佛陀告訴梵志：『世上有四種時機，修行可以得到福報和解脫，可以免除眾苦。哪四種呢？第一種是年輕有力量的時候，第二種是富貴有財物的時候，第三種是遇到佛法僧三寶這樣的好福田的時候，第四種是應當考慮到萬物終將離散的時候。修行這四件事，所愿都能實現，必定能證得道果。』 於是世尊又說了偈語：『生命日夜都在消逝，應當及時努力修行，世間真理是無常的，不要迷惑而墮入黑暗之中。應當學習點燃智慧的燈，自己磨練求取智慧，遠離污垢不要被污染，執持明燈觀察真理的道路。』 佛陀說這些話的時候，放出大光明照耀天地，五百位年輕的婆羅門，因此心生開悟，汗毛豎立，起身禮拜佛足，對佛說：『歸命世尊，願意成為您的弟子。』佛陀說：『善來比丘！』他們立刻成為沙門，證得羅漢道。村裡的人無論老少都證得了道果，沒有不歡喜的。 《法句譬喻經》愛身品第二十 過去有一個國家名叫多摩羅，離城七里有一座精舍，五百位沙門常常住在那裡，讀經修行。

English version: The Buddha told the Brahmins, 'There are four types of people in the world who cannot practice, and those who practice will receive blessings and will not fall into poverty. What are the four? The first is being arrogant and complacent when young and strong, the second is not striving diligently but indulging in lust when old, the third is having money and treasures but not being willing to give alms, and the fourth is being close to a teacher but not listening to correct teachings. An old man like this who does not practice these four things is called having constancy without considering success or failure. Once scattered, he is like an old swan guarding an empty pond, never gaining anything.' 'Lazy day and night, not stopping lust even when old, having wealth but not giving alms, not accepting the Buddha's teachings. Having these four flaws is deceiving oneself. In the blink of an eye, one becomes old, and one's appearance becomes decrepit. When young, one is content, but when old, one is trampled upon. Not cultivating pure conduct and not having wealth, one is like an old swan, guarding an empty pond. Not keeping precepts and not accumulating wealth, one becomes weak and exhausted in old age. What use is it to think of the past? One is like an autumn leaf, one's actions are recorded as defiled, and life quickly passes, leaving no room for regret.' The Buddha told the Brahmin, 'There are four times in the world when practicing can bring blessings and liberation, and can avoid suffering. What are the four? The first is when one is young and has strength, the second is when one is wealthy and has possessions, the third is when one encounters the Three Jewels, which are good fields of merit, and the fourth is when one should consider that all things will eventually be scattered. Practicing these four things, all wishes will be fulfilled, and one will surely attain the path.' Then the World Honored One spoke a verse: 'Life is diminishing day and night, one should strive diligently in time. The truth of the world is impermanent, do not be confused and fall into darkness. One should learn to light the lamp of wisdom, cultivate oneself to seek wisdom, stay away from defilement and not be polluted, and hold the lamp to observe the path of truth.' When the Buddha spoke these words, he emitted great light that illuminated the heavens and the earth. Five hundred young Brahmins, because of this, had their minds opened, their hair stood on end, and they rose to bow at the Buddha's feet, saying to the Buddha, 'We take refuge in the World Honored One, and we wish to become your disciples.' The Buddha said, 'Welcome, monks!' They immediately became monks and attained the path of Arhat. The people of the village, young and old, all attained the path, and there was no one who was not joyful. The Dhammapada Parable Sutra, Chapter 20, 'Love of Self' In the past, there was a country named Tamala. Seven miles from the city, there was a monastery where five hundred monks often resided, reading scriptures and practicing.

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。有一長老比丘名摩訶盧，為人闇塞，五百道人傳共教之，數年之中不得一偈，眾共輕之不將會同，常守精舍敕令掃除。後日國王請諸道人入宮供養，摩訶盧比丘自念言：「我生世間闇塞如此，不知一偈人所薄賤，用是活為？」即持繩至後園中大樹下，欲自絞死。佛以道眼遙見如是，化作樹神，半身人現而呵之曰：「咄咄比丘！何為作此？」摩訶盧即具陳辛苦。化神呵曰：「勿得作是，且聽我言。往迦葉佛時，卿作三藏沙門，有五百弟子，自以多智輕慢眾人，吝惜經義初不訓誨，是以世世所生諸根闇鈍。但當自責，何為自賊？」於是世尊現神光像，即說偈言：

「自愛身者，　　慎護所守，　　希望欲解， 學正不寐。　　身為第一，　　常自勉學， 利能誨人，　　不惓則智。　　學先自正， 然後正人，　　調身入慧，　　必遷為上。 身不能利，　　安能利人？　　心調體正， 何愿不至？　　本我所造，　　后我自受， 為惡自更，　　如剛鉆珠。」

摩訶盧比丘見佛現身光像，悲喜悚慄稽首佛足，思惟偈義即入定意，尋在佛前逮得羅漢道，自識宿命無數世事，三藏眾經即貫在心。佛語摩訶盧：「著衣持缽就王宮食，在五百道人上坐，此諸道人是卿先世五百弟子，還為說法令得道跡，並使國王明信罪福。」即受佛教，逕入宮裡坐于上座。眾人心恚怪其所以，各護王意不敢呵譴，念其愚冥不曉達嚫，心為之疲

現代漢語譯本：有一位名叫摩訶盧的長老比丘，他為人愚鈍，五百位道人一起教導他，幾年下來連一句偈語都學不會。大家都很輕視他，不讓他參與集會，只讓他看守精舍並負責打掃。後來有一天，國王邀請各位道人入宮供養，摩訶盧比丘心想：『我生來如此愚笨，連一句偈語都不知道，被人輕視，這樣活著有什麼用呢？』於是他拿著繩子到後園的大樹下，想要自縊而死。佛陀用道眼遠遠地看見了這一切，就化作樹神，半個人身顯現出來呵斥他說：『咄！咄！比丘！你這是要做什麼？』摩訶盧便把自己的苦楚都說了出來。化神呵斥他說：『不要這樣做，聽我說。在迦葉佛時期，你曾是三藏沙門，有五百個弟子，你自恃聰明而輕慢眾人，吝惜經義從不教誨，所以世世轉生都諸根遲鈍。你應當自我責備，為何要自殘呢？』這時，世尊顯現神光之像，並說偈語道： 『愛惜自身的人，要謹慎守護自己的行為，希望得到解脫，就要精進學習不懈怠。身體是最重要的，要時常勉勵自己學習，能夠教導別人，不倦怠就能獲得智慧。學習要先端正自己，然後才能端正別人，調和身心進入智慧，必定能提升到更高的境界。自己都不能利益自己，又怎能利益他人呢？心調和身體端正，什麼願望不能實現呢？自己造下的因，之後自己承受果報，作惡的人自己承擔，就像用金剛鉆去鉆珠子一樣。』 摩訶盧比丘看見佛陀顯現神光之像，悲喜交加，戰慄著向佛陀頂禮，思考偈語的含義，隨即進入禪定，很快就在佛陀面前證得阿羅漢果位，能回憶起無數世的宿命，三藏經典都貫通於心。佛陀對摩訶盧說：『穿上袈裟，拿著缽去王宮吃飯，坐在五百道人的上座，這些道人是你前世的五百個弟子，你還要為他們說法，讓他們證得道果，並使國王明白相信罪福報應。』摩訶盧接受了佛陀的教誨，直接進入王宮坐在上座。眾人心中惱怒，奇怪他為什麼會這樣，但都顧及國王的心意不敢呵斥，只是認為他愚笨，不懂得接受供養，心裡感到疲憊。

English version: There was an elder monk named Mahālu, who was dull-witted. Five hundred monks together tried to teach him, but after several years, he couldn't even learn a single verse. Everyone looked down on him and didn't include him in gatherings, assigning him to guard the monastery and sweep. Later, one day, the king invited all the monks to the palace for offerings. Monk Mahālu thought to himself, 'I am so dull-witted, not knowing even one verse, and despised by others. What's the point of living like this?' So he took a rope to a large tree in the back garden, intending to hang himself. The Buddha, with his divine eye, saw this from afar and transformed into a tree spirit, appearing as half-human to scold him, saying, 'Hey! Hey! Monk! What are you doing?' Mahālu then explained his suffering. The transformed spirit scolded him, saying, 'Don't do this, listen to me. In the time of the Kāśyapa Buddha, you were a Tripitaka Śramaṇa with five hundred disciples. You were arrogant with your knowledge and looked down on others, being stingy with the scriptures and never teaching them. That's why you are dull-witted in every life. You should blame yourself, why are you harming yourself?' At that moment, the World Honored One manifested a divine light and spoke a verse: 'Those who cherish themselves, should carefully guard their actions. If you wish to be liberated, learn diligently without laziness. The body is the most important, always encourage yourself to learn. If you can teach others, and are not weary, you will gain wisdom. In learning, first correct yourself, then correct others. Harmonize your body and mind to enter wisdom, and you will surely rise to a higher state. If you cannot benefit yourself, how can you benefit others? When the mind is harmonized and the body is upright, what wish cannot be fulfilled? What you create, you will later receive. Those who do evil will bear the consequences, like drilling a pearl with a diamond.' When Monk Mahālu saw the Buddha manifest his divine light, he was filled with both sorrow and joy, trembling as he bowed at the Buddha's feet. Contemplating the meaning of the verse, he immediately entered samadhi and quickly attained Arhatship before the Buddha. He could recall countless past lives, and the Tripitaka scriptures were all clear in his mind. The Buddha said to Mahālu, 'Put on your robe, take your bowl, and go to the palace for food. Sit in the highest seat above the five hundred monks. These monks were your five hundred disciples in your past life. You should preach to them so they can attain the path, and also make the king understand and believe in the law of karma.' Mahālu accepted the Buddha's teachings and went directly to the palace, sitting in the highest seat. The others were angry and wondered why he was there, but they were mindful of the king's wishes and dared not scold him. They thought he was foolish and didn't understand how to receive offerings, and they felt weary.

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。王便下食手自斟酌，摩訶盧即為達嚫，音如雷震清辭雨下，坐上道人驚怖自悔，皆得羅漢。為王說法莫不解釋，群臣百官皆得須陀洹道。

昔佛在舍衛國有五百婆羅門，常求佛便欲誹謗之。佛三達之智普見人心，愍欲度之，其果未熟因緣未到，一切罪福欲來至時，自作因緣而迎罪福，此諸梵志宿有微福，應當得度，福德牽之自作方宜。五百梵志自共議言：「當使屠兒殺生，請佛及諸眾僧，佛必受請讚歎屠兒，吾等便前而共譏之。」於是屠兒為之請佛，佛即受請，告屠兒言：「果熟自墮，福熟自度。」屠兒還歸供設飯食。佛將諸弟子到屠兒村中，至檀越舍，梵志大小皆共歡喜。「今日乃得佛之便耳，若當贊檀越福德者，當以其前後殺生作罪持用譏之；佛若當說其由來之罪者，當以今日之福難之。二宜之中，今日乃得佛便耳。」佛到即坐，行水下食，於是世尊觀察眾心，應有度者即出舌覆面舐耳，放大光明照一城內，即以梵聲說偈咒愿：

「如真人教，　　以道活身，　　愚者嫉之， 見而為惡。　　行惡得惡，　　如種苦種， 惡自受罪，　　善自受福。　　亦各須熟， 彼不相代，　　習善得善，　　亦如種甜。」

佛說偈已，五百梵志意自開解，即前禮佛五體投地叉手白佛言：「頑愚不及未達聖訓，唯愿愍育得為沙門。」佛即聽受皆為沙門。村人大小見佛變化莫不歡欣，皆得道跡，稱之賢聖，無復屠兒之名。佛食畢訖即還精舍

現代漢語譯本：國王便放下食物，親自斟酒，摩訶盧隨即為他佈施，聲音如雷震般響亮，清澈的言辭如雨水般落下，在座的道人驚恐而自責，都證得了羅漢果位。佛為國王說法，沒有不理解的，群臣百官都證得了須陀洹道。 昔日佛在舍衛國時，有五百婆羅門，常常尋找機會想要誹謗佛。佛以三達之智普遍洞察人心，憐憫他們想要度化他們，但他們的果報尚未成熟，因緣未到。一切罪福將要到來的時候，會自己創造因緣來迎接罪福。這些婆羅門宿世有微小的福德，應當被度化，福德牽引著他們自己創造了方便的條件。五百婆羅門自己商議說：『應當讓屠夫殺生，請佛和眾僧來，佛必定會接受邀請並讚歎屠夫，我們就可以上前一起譏諷他。』於是屠夫就去邀請佛，佛就接受了邀請，告訴屠夫說：『果實成熟了自然會掉落，福報成熟了自然會得度。』屠夫回去準備飯食。佛帶領弟子們來到屠夫的村莊，到了施主家，婆羅門們大小都非常高興。『今天終於抓到佛的把柄了，如果他讚歎施主的福德，我們就用他之前殺生造的罪來譏諷他；如果佛說他以前的罪過，我們就用他今天的福報來為難他。這兩種情況，今天我們終於可以抓住佛的把柄了。』佛到后就坐下，行水下食，這時世尊觀察眾人的心意，應被度化的就伸出舌頭覆蓋面部，舔舐耳朵，放出大光明照耀整個城池，然後用梵音說偈語祝願： 『如真人教導，用道來活身，愚蠢的人嫉妒他，見到就作惡。行惡會得惡報，如同種下苦種，惡人自己承受罪過，善人自己承受福報。也各自需要成熟，彼此不能代替，學習善行會得到善報，也如同種下甜種。』 佛說完偈語后，五百婆羅門心意開解，立即上前禮拜佛，五體投地，合掌對佛說：『我們愚昧無知，沒有領悟聖人的教誨，希望您能憐憫我們，讓我們成為沙門。』佛就允許了他們，都成了沙門。村裡的人們看到佛的變化，沒有不歡喜的，都證得了道果，稱他們為賢聖，不再有屠夫的名字。佛吃完飯後就回到了精舍。

English version: The king then put down his food and personally poured the wine. Mahalu immediately made offerings, his voice like thunder, and his clear words fell like rain. The ascetics present were terrified and remorseful, and all attained the Arhatship. The Buddha preached to the king, and all understood. The ministers and officials all attained the Srotapanna path. In the past, when the Buddha was in Shravasti, there were five hundred Brahmins who constantly sought opportunities to slander him. The Buddha, with his three kinds of knowledge, universally understood people's minds. He pitied them and wanted to liberate them, but their karmic fruits were not yet ripe, and the conditions were not yet right. When all good and bad karma is about to manifest, it creates its own conditions to welcome it. These Brahmins had slight merits from past lives and should be liberated. Their merits led them to create convenient conditions. The five hundred Brahmins discussed among themselves, saying, 'We should have a butcher kill animals and invite the Buddha and his monks. The Buddha will surely accept the invitation and praise the butcher, and then we can come forward and ridicule him.' So the butcher invited the Buddha, and the Buddha accepted, telling the butcher, 'When the fruit is ripe, it will fall by itself; when the merit is ripe, one will be liberated by oneself.' The butcher returned to prepare the meal. The Buddha led his disciples to the butcher's village and arrived at the donor's house. The Brahmins, young and old, were all very happy. 'Today we have finally caught the Buddha's weakness. If he praises the donor's merits, we will use his past sins of killing to ridicule him; if the Buddha speaks of his past sins, we will challenge him with his present merits. In either case, today we have finally caught the Buddha's weakness.' When the Buddha arrived, he sat down, washed his hands, and began to eat. Then the World Honored One observed the minds of the people, and those who were ready to be liberated, he extended his tongue to cover his face, licked his ears, and emitted great light that illuminated the entire city. Then he spoke a verse in a Brahma voice, offering blessings: 'As the true man teaches, using the path to live, the foolish are jealous of him, and seeing him, they do evil. Doing evil will bring evil retribution, like planting bitter seeds. The evil one will bear his own sins, and the good one will bear his own blessings. Each must ripen in its own time, and one cannot substitute for another. Practicing good will bring good, like planting sweet seeds.' After the Buddha finished speaking the verse, the five hundred Brahmins' minds were opened, and they immediately prostrated themselves before the Buddha, touching their heads to the ground, and with their palms together, they said to the Buddha, 'We are ignorant and have not understood the teachings of the sages. We hope you will have compassion on us and allow us to become monks.' The Buddha accepted them, and they all became monks. The people of the village, seeing the Buddha's transformation, were all delighted and attained the path, calling them sages, and the name of butcher was no more. After the Buddha finished eating, he returned to the monastery.

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法句譬喻經世俗品第二十一

昔有婆羅門國王名多味寫，其王奉事異道九十六種。王忽一日發於善心欲大布施，如婆羅門法，積七寶如山持用佈施，有來乞者，聽令自取重一撮去，如是數日其積不減。佛知是王宿福應度，化作梵志往到其國。王出相見共相禮，問起居曰：「何所求索？莫自疑難。」梵志答言：「吾從遠來，欲乞珍寶持作舍宅。」王言：「大善！自取重一撮去。」梵志取一撮行七步，還著故處。王問：「何故不取？」梵志答曰：「此才足作舍廬耳，復當娶婦，俱不足用，是以不取。」王言：「更取三撮。」梵志即取？行七步復還著故處。王問梵志：「何以復爾？」答曰：「此足娶婦，復無田地奴婢牛馬，計復不足，是以息意也。」王言：「更取七撮。」梵志即取行七步，復還著故處。王言：「復何意故？」梵志答言：「若有男女當復嫁娶，吉兇用費計不足用，是以不取。」王言：「盡以積寶持用相上。」梵志受而捨去。王甚怪之重問意故？梵志答曰：「本來乞丐欲用生活，諦念人命處世無幾，萬物無常旦夕難保，因緣遂重憂苦日深，積寶如山無益於己，貪慾規圖唐自艱苦，不如息意求無為道，是以不取。」王意開解愿奉明教。於是梵志現佛光相，踴住空中，為說偈言：

「雖得積珍寶，　　崇高至於天， 如是滿世間，　　不如見道跡。 不善像如善，　　愛如似不愛， 以苦為樂相，　　狂夫為所厭

現代漢語譯本： 《法句譬喻經·世俗品》第二十一 過去有一位婆羅門國王，名叫多味寫，這位國王信奉九十六種外道。有一天，國王忽然發了善心，想要大行佈施。他按照婆羅門的習俗，堆積瞭如山一般的七寶，用來佈施。有來乞討的人，都允許他們自己拿取，每次拿走一小撮，這樣過了幾天，堆積的珍寶也沒有減少。佛知道這位國王宿世有福，應該被度化，就化作一位婆羅門，前往他的國家。國王出來迎接，互相行禮后，國王問他：『你有什麼要求？不要有什麼顧慮。』梵志回答說：『我從遠方而來，想要乞求一些珍寶，用來建造房屋。』國王說：『很好！你自己拿走一小撮吧。』梵志拿了一小撮，走了七步，又放回原處。國王問：『為什麼不拿走？』梵志回答說：『這些只夠建造一間小屋，還要娶妻，就都不夠用了，所以不拿。』國王說：『再拿三撮。』梵志就拿了，走了七步，又放回原處。國王問梵志：『你為什麼又這樣？』他回答說：『這些足夠娶妻，但是沒有田地、奴婢、牛馬，算起來還是不夠，所以就放棄了。』國王說：『再拿七撮。』梵志就拿了，走了七步，又放回原處。國王問：『你又是什麼意思？』梵志回答說：『如果有了兒女，還要嫁娶，遇到吉兇事也要花費，算起來還是不夠用，所以不拿。』國王說：『把所有堆積的珍寶都給你。』梵志接受了，然後離開了。國王感到非常奇怪，又問他原因。梵志回答說：『我本來乞討是爲了生活，仔細想想，人的生命在世上沒有多少時間，萬物無常，旦夕難保，因緣牽絆，憂愁痛苦日益加深，堆積珍寶如山，對自身也沒有什麼益處，貪圖慾望，只是徒勞地讓自己辛苦，不如放下這些，尋求無為之道，所以不拿。』國王聽后，心意開解，願意信奉佛法。於是，梵志顯現出佛的光相，騰空而起，為國王說了偈語： 『即使積聚珍寶，高聳入雲天， 像這樣充滿世間，不如見到道跡。 不善的像善的，愛像不愛， 以苦為樂相，狂夫為所厭。』

English version: The Parable of the Dhammapada, Chapter 21: Worldly Matters In the past, there was a Brahmin king named Tavi Xie. This king served ninety-six different heretical paths. One day, the king suddenly had a good thought and wanted to give great alms. According to Brahmin customs, he piled up seven treasures like a mountain to use for almsgiving. Those who came to beg were allowed to take a handful each time. After several days, the accumulated treasures did not decrease. The Buddha knew that this king had accumulated blessings from past lives and should be converted, so he transformed into a Brahmin and went to his kingdom. The king came out to greet him, and after exchanging courtesies, the king asked, 'What do you seek? Do not hesitate.' The Brahmin replied, 'I have come from afar, wanting to beg for some treasures to build a house.' The king said, 'Very well! Take a handful yourself.' The Brahmin took a handful, walked seven steps, and then put it back in its original place. The king asked, 'Why don't you take it?' The Brahmin replied, 'This is only enough to build a small hut, and I still need to marry a wife, so it is not enough, therefore I will not take it.' The king said, 'Take three more handfuls.' The Brahmin took them, walked seven steps, and then put them back in their original place. The king asked the Brahmin, 'Why do you do this again?' He replied, 'This is enough to marry a wife, but there are no fields, servants, cattle, or horses, so it is still not enough, therefore I give up.' The king said, 'Take seven more handfuls.' The Brahmin took them, walked seven steps, and then put them back in their original place. The king asked, 'What do you mean by this?' The Brahmin replied, 'If there are children, they will need to marry, and there will be expenses for auspicious and inauspicious events, so it is still not enough, therefore I will not take it.' The king said, 'I will give you all the accumulated treasures.' The Brahmin accepted them and then left. The king felt very strange and asked him again for the reason. The Brahmin replied, 'I originally begged for a living, but thinking carefully, human life in this world is not long, all things are impermanent, and it is difficult to guarantee from morning to night. The entanglements of causes and conditions deepen sorrow and suffering day by day. Accumulating treasures like a mountain is of no benefit to oneself. Greed and desire only make oneself suffer in vain. It is better to let go of these things and seek the path of non-action, therefore I will not take them.' The king, upon hearing this, had his mind opened and was willing to follow the Buddha's teachings. Then, the Brahmin revealed the light of the Buddha, rose into the air, and spoke a verse to the king: 'Even if one accumulates treasures, reaching high into the heavens, And fills the world in this way, it is not as good as seeing the path. The unwholesome appears as wholesome, love appears as unlove, Taking suffering as pleasure, the madman is despised.'

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於是國王見佛光相遍照天地，又聞此偈踴躍歡喜，王及群臣即受五戒得須陀洹道。

法句譬喻經述佛品第二十二

昔佛在摩竭提界善勝道場元吉樹下，德力降魔，坐自惟曰：「甘露法鼓聞於三千，昔父王遣五人，供養麻米執侍有勞，功報應敘。此五人者，在波羅奈國。」於是如來從樹下起，相好嚴儀明暉天地，威神震動，見者喜悅，至波羅奈國。未至中道，逢一梵志名曰憂呼，辭親離家求師學道，瞻睹尊妙驚喜交集。下在道側舉聲嘆曰：「威靈感人儀雅挺特，本事何師乃得斯容？」

佛為憂呼而作頌曰：

「八正覺自得，　　無離無所染， 愛盡破欲網，　　自然無師受。 我行無師保，　　志獨無伴侶， 積一得作佛，　　從是通聖道。」

憂呼聞偈悵惘不解，即問世尊瞿曇如行？佛告梵志：「欲詣波羅奈國擊甘露法鼓轉無上法輪，三界眾聖未曾有轉法輪遷人入泥洹如我今者也。」憂呼大喜：「善哉善哉！如佛言者，愿聞甘露如應說法。」梵志揖已即便過去，未到師所于道路宿，至其夜半卒便命終。佛以道眼見其已終，愍傷之曰：「世間愚癡謂命有常，見佛捨去而獨喪亡，法鼓震動而獨不聞，甘露滅苦而獨不嘗，展轉五道生死彌長，經歷劫數何時得度？」

佛以慈愍而說偈言：

「見諦凈無穢，　　已度五道淵， 佛出照世間，　　為除眾憂苦。 得生人道難，　　生壽亦難得， 世間有佛難，　　佛法難得聞

現代漢語譯本 於是國王見到佛光普照天地，又聽到這首偈語，歡喜踴躍。國王和群臣立即受了五戒，證得了須陀洹果位。

《法句譬喻經·述佛品》第二十二

過去佛在摩竭提國善勝道場元吉樹下，以德力降伏了魔，坐著自思自語道：『甘露法鼓將響徹三千世界，過去父王派遣五人，供養麻米，執事侍奉，勞苦功高，應當報答。這五個人，在波羅奈國。』於是如來從樹下起身，相貌莊嚴，光輝照耀天地，威神震動，見到的人都心生喜悅，前往波羅奈國。還沒到半路，遇到一位名叫憂呼的婆羅門，他辭別父母，離家求師學道，瞻仰到佛的尊貴美妙，驚喜交集。他停在路邊，高聲讚歎道：『威靈感人，儀態優雅，如此特別，不知是哪位老師教導才能有如此容貌？』

佛為憂呼作偈說道：

『八正覺是自己證得，沒有離開也沒有被污染，愛慾已盡，破除了慾望之網，自然而然，沒有老師教導。 我修行沒有老師保護，志向堅定，沒有同伴，積累功德成就佛果，從此通達聖道。』

憂呼聽了偈語，悵惘不解，就問世尊：『瞿曇您是如何修行的？』佛告訴婆羅門：『我將前往波羅奈國，敲響甘露法鼓，轉動無上法輪，三界眾聖從未有人能像我這樣轉法輪，引導人們進入涅槃。』憂呼大喜：『太好了！太好了！如佛所說，我願聽聞甘露，如您所說的那樣說法。』婆羅門行禮后就離開了，還沒到老師那裡，在路上住宿，到了半夜突然就去世了。佛用道眼看到他已經去世，憐憫傷感地說：『世間愚癡的人認為生命是永恒的，見到佛卻捨棄離去，獨自喪命，法鼓震動卻獨自聽不到，甘露可以滅除痛苦卻獨自嘗不到，輾轉五道，生死輪迴更加漫長，經歷無數劫數，何時才能得度？』

佛以慈悲憐憫之心說了偈語：

『見到真諦，清凈沒有污穢，已經度過五道深淵，佛出世照耀世間，是爲了消除眾生的憂愁痛苦。 能夠生在人道很難，能夠活到壽終也很難，世間有佛出世很難，能夠聽聞佛法更難。』

English version Then the king saw the Buddha's light shining throughout heaven and earth, and upon hearing this verse, he was overjoyed. The king and his ministers immediately received the five precepts and attained the state of Srotapanna.

The Sutra of the Parables of the Dharma, Chapter 22: On the Buddha

In the past, the Buddha was at the Good Victory Bodhimanda under the Yuanji tree in Magadha. With his virtuous power, he subdued Mara. Sitting there, he thought to himself: 'The drum of sweet dew Dharma will resound throughout the three thousand worlds. In the past, my father the king sent five people to offer rice and sesame, and to serve me diligently. Their merit should be rewarded. These five people are in the country of Varanasi.' Thereupon, the Tathagata rose from under the tree, his appearance majestic, his radiance illuminating heaven and earth, his divine power shaking all. Those who saw him were filled with joy. He went to the country of Varanasi. Before reaching the middle of the road, he met a Brahmin named Youhu, who had left his parents and home to seek a teacher and learn the Way. He gazed upon the Buddha's noble and wondrous form, and was filled with surprise and joy. He stopped by the side of the road and exclaimed: 'Your spiritual power is moving, your demeanor is elegant and extraordinary. Who is your teacher that you have attained such a form?'

The Buddha spoke a verse for Youhu:

'The Eightfold Path is attained by oneself, without separation or defilement. Love is exhausted, the net of desire is broken, naturally, without a teacher's instruction. My practice has no teacher to protect me, my will is firm, I have no companions. Accumulating merit, I attain Buddhahood, and from this, I understand the holy path.'

Youhu heard the verse, but was confused and did not understand. He asked the World Honored One: 'Gautama, how do you practice?' The Buddha told the Brahmin: 'I am going to the country of Varanasi to beat the drum of sweet dew Dharma and turn the unsurpassed Dharma wheel. No saint in the three realms has ever turned the Dharma wheel like I do, leading people into Nirvana.' Youhu was overjoyed: 'Excellent! Excellent! As the Buddha says, I wish to hear the sweet dew, and to hear the Dharma as you teach it.' The Brahmin bowed and then left. Before reaching his teacher, he stayed overnight on the road, and in the middle of the night, he suddenly died. The Buddha, with his divine eye, saw that he had died, and said with pity and sorrow: 'The foolish people of the world think that life is eternal. They see the Buddha but abandon him and leave, and die alone. The drum of Dharma resounds, but they alone do not hear it. The sweet dew can extinguish suffering, but they alone do not taste it. They revolve through the five paths, and their cycle of birth and death becomes even longer. Through countless kalpas, when will they be liberated?'

The Buddha, with compassion and pity, spoke a verse:

'Seeing the truth, one is pure and without defilement, having already crossed the abyss of the five paths. The Buddha appears in the world to eliminate the sorrows and sufferings of all beings. It is difficult to be born as a human, it is also difficult to live out one's lifespan. It is difficult for a Buddha to appear in the world, and it is even more difficult to hear the Buddha's Dharma.'

---

。」

佛說此偈時，空中五百天人，聞偈歡忻，皆得須陀洹道。

法句譬喻經安寧品第二十三

昔佛在羅閱祇。東南三百里，有山民村五百餘家，為人剛強難以導化，宿世福愿應蒙開度。於是世尊化作沙門，至村分衛。分衛畢竟，出於村外樹下坐定入泥洹三昧，至於七日不喘不息不動不轉。村人見之謂為命終，共相謂曰：「沙門已死當共葬送。」各持束薪就往燒之，火然薪盡佛從坐起，現道神化，光明照曜感動十方，現變畢訖還坐樹下，容體靜安怡悅如故。村人大小莫不驚懼，稽首謝曰：「山民頑野不識神人，妄以薪火燒于未然，自惟獲罪重於太山，唯垂慈赦不見咎怨。不審神人得無傷病乎？將無愁戚乎？將無飢渴乎？將無熱惱乎？」

於是世尊和顏含笑，而說偈言：

「我生已安，　　不慍于怨，　　眾人有怨， 我行無怨。　　我生已安，　　不病于病， 眾人有病，　　我行無病。　　我生已安， 不戚于憂，　　眾人有憂，　　我行無憂。 我生已安，　　清凈無為，　　以樂為食， 如光音天。　　我生已安，　　恬惔無事， 彌薪國火，　　安能燒我？」

爾時村中五百人聞說偈已，皆作沙門得羅漢道，村人大小皆信三尊。佛與五百人飛還竹園。

賢者阿難見佛與得道者俱來，前白佛言：「此諸比丘，有何異德乃使世尊自往臨度？」佛告阿難：「我未下為佛時，世有辟支佛常處是山，去村不遠在一樹下欲般泥洹，現道神德便取滅度

現代漢語譯本 佛陀說這偈語時，空中有五百位天人，聽了偈語歡喜，都證得了須陀洹果位。

《法句譬喻經·安寧品》第二十三

過去佛陀在羅閱祇。東南三百里處，有一個山民村落，有五百多戶人家，他們為人剛強，難以教化，但因宿世的福德因緣，應當得到佛的開導。於是世尊化作沙門，到村裡乞食。乞食完畢后，他來到村外樹下坐定，進入泥洹三昧，連續七天不喘息、不動搖、不轉動。村裡人看見他這樣，以為他已經死了，就互相說道：『沙門已經死了，我們應當一起把他埋葬。』於是各自拿著柴火前往焚燒。火燒盡后，佛陀從座位上起來，顯現神通變化，光明照耀，感動十方，顯現變化完畢后，又回到樹下坐著，容貌平靜安詳，喜悅如初。村裡人無論老少，都感到驚恐，叩頭謝罪說：『山民愚昧無知，不認識神人，妄用柴火焚燒您，自認為罪過比泰山還重，只求您慈悲赦免，不要怪罪。不知神人是否受傷？是否憂愁？是否飢渴？是否感到熱惱？』

於是世尊面帶笑容，和藹地說偈語：

『我生已安，不怨恨于怨恨，眾人有怨恨，我行事沒有怨恨。我生已安，不生病于疾病，眾人有疾病，我行事沒有疾病。我生已安，不憂愁于憂愁，眾人有憂愁，我行事沒有憂愁。我生已安，清凈無為，以快樂為食，如同光音天。我生已安，恬淡無事，即使是瀰漫全國的大火，又怎能燒到我呢？』

當時村中五百人聽了偈語后，都出家做了沙門，證得了羅漢果位，村裡人無論老少都信奉三寶。佛陀帶著五百人飛回竹園。

賢者阿難看見佛陀帶著得道者一同前來，上前稟告佛陀說：『這些比丘有什麼特殊的德行，竟然讓世尊親自前往度化他們？』佛陀告訴阿難：『我還沒有成佛的時候，世間有辟支佛常住在這座山中，離村子不遠，在一棵樹下想要進入泥洹，顯現神通后就入滅了。

English version When the Buddha spoke this verse, five hundred heavenly beings in the sky, hearing the verse, rejoiced and all attained the state of Srotapanna.

The Sutra of the Parables of the Dharma, Chapter 23: Tranquility

In the past, the Buddha was in Rajagriha. Three hundred miles southeast, there was a mountain village with more than five hundred families. The people were stubborn and difficult to guide, but due to their past merits, they were destined to be enlightened. Therefore, the World Honored One transformed into a Shramana and went to the village to beg for alms. After begging, he sat under a tree outside the village and entered the Samadhi of Nirvana. For seven days, he did not breathe, move, or turn. The villagers, seeing this, thought he was dead and said to each other, 'The Shramana is dead; we should bury him together.' So they each brought firewood to burn him. When the fire was extinguished, the Buddha rose from his seat, manifested his divine powers, and his light illuminated the ten directions. After manifesting these changes, he returned to sit under the tree, his countenance calm and joyful as before. The villagers, young and old, were all terrified. They bowed their heads and apologized, saying, 'We mountain people are ignorant and do not recognize a divine being. We foolishly burned you with firewood. We believe our sin is heavier than Mount Tai. We beg you to have mercy and forgive us. We do not know if the divine being is injured? Is he worried? Is he hungry or thirsty? Is he feeling hot?'

Then the World Honored One smiled gently and spoke this verse:

'My life is peaceful, I do not resent those who resent, others have resentment, my actions have no resentment. My life is peaceful, I do not suffer from illness, others have illness, my actions have no illness. My life is peaceful, I do not worry about worries, others have worries, my actions have no worries. My life is peaceful, pure and non-active, taking joy as food, like the gods of the Abhasvara heaven. My life is peaceful, tranquil and without affairs, even if the fire of the whole country were to spread, how could it burn me?'

At that time, the five hundred people in the village, upon hearing the verse, all became Shramanas and attained the state of Arhat. The villagers, young and old, all believed in the Three Jewels. The Buddha flew back to the Bamboo Grove with the five hundred.

The Venerable Ananda, seeing the Buddha coming with those who had attained enlightenment, stepped forward and asked the Buddha, 'What special virtues do these Bhikkhus have that the World Honored One personally went to enlighten them?' The Buddha told Ananda, 'Before I became a Buddha, there was a Pratyekabuddha who often stayed on this mountain, not far from the village, under a tree. He wanted to enter Nirvana, manifested his divine powers, and then passed away.'

---

。村人持薪火就往燒之，斂取捨利著寶瓶中埋在山頂，各共求愿：『愿后得道，如是沙門滅度快樂也。』緣此福故應當得道，是故如來往度之耳。」

佛說是時，天人無數皆得道跡。

昔佛在舍衛國精舍，時有四比丘坐于樹下，共相問言：「一切世間何者最苦？」一人言：「天下之苦無過淫慾。」一人言：「世間之苦無過瞋恚。」一人言：「世間之苦無過飢渴。」一人言：「天下之苦莫過驚怖。」共諍苦義云云不止。佛知其言往到其所，問諸比丘：「屬論何事？」即起作禮具白所論。佛言：「比丘！汝等所論不究苦義，天下之苦莫過有身！飢渴寒熱、瞋恚驚怖、色慾怨禍皆由於身。夫身者眾苦之本，患禍之元，勞心極慮憂畏萬端，三界蠕動更相殘賊，吾我縛著生死不息，皆由於身。欲離世苦，當求寂滅，攝心守正怕然無想，可得泥洹，此為最樂。」

「熱無過淫，　　毒無過怒，　　苦無過身， 樂無過滅。　　無樂小樂，　　小辯小慧， 觀求大者，　　乃獲大安。　　我為世尊， 長解無憂，　　正度三有，　　獨降眾魔。」

佛說偈已告諸比丘：「往昔久遠無數世，時有五通比丘名精進力，在山中樹下閑寂求道。時有四禽依附左右常得安隱：一者鴿，二者烏，三者毒蛇，四者鹿。是四禽者，晝行求食暮則來還。四禽一夜自相問言：『世間之苦何者為重？』烏言：『飢渴最苦，飢渴之時身羸目冥神識不寧，投身羅網不顧鋒刃，我等喪身莫不由之，以此言之飢渴為苦

現代漢語譯本：村裡人拿著柴火去焚燒屍體，收集舍利子放在寶瓶中埋在山頂，各自祈願：『愿將來得道，像這位沙門一樣涅槃是快樂的。』因為這個福報，他們應當能夠得道，所以如來佛才去度化他們。」， 佛陀說完這些話時，無數的天人和人證得了道果。 過去佛陀在舍衛國精舍時，有四位比丘坐在樹下，互相問道：『世間一切什麼最苦？』一人說：『天下的苦沒有超過淫慾的。』一人說：『世間的苦沒有超過嗔恚的。』一人說：『世間的苦沒有超過飢渴的。』一人說：『天下的苦沒有超過驚恐的。』他們爭論苦的含義，爭執不下。佛陀知道他們所說，就來到他們那裡，問比丘們：『你們在討論什麼？』他們立即起身行禮，詳細地說明了所討論的內容。佛陀說：『比丘們！你們所說的沒有窮盡苦的真義，天下的苦沒有超過有身體！飢渴寒熱、嗔恚驚恐、怨恨災禍都來源於身體。身體是眾苦的根本，災禍的根源，勞心費力，憂慮恐懼，三界眾生互相殘殺，執著于「我」而生死不息，都是因為身體。想要脫離世間的痛苦，應當追求寂滅，收攝心念，守持正道，寂然無想，就可以得到涅槃，這是最快樂的。』 『熱沒有超過淫慾，毒沒有超過憤怒，苦沒有超過身體，快樂沒有超過寂滅。沒有小樂，只有小辯小慧，觀察追求大的，才能獲得大安。我作為世尊，長久地解脫了憂愁，正確地度脫了三界，獨自降伏了眾魔。』 佛陀說完偈語后告訴比丘們：『在很久很久以前的無數世，有一位具有五神通的比丘，名叫精進力，在山中的樹下安靜地求道。當時有四隻禽鳥依附在他左右，常常得到安穩：一是鴿子，二是烏鴉，三是毒蛇，四是鹿。這四隻禽鳥，白天出去覓食，傍晚就回來。一天晚上，四隻禽鳥互相問道：『世間的痛苦什麼最重？』烏鴉說：『飢渴最苦，飢渴的時候身體虛弱，眼睛昏花，精神不安寧，投身羅網也不顧鋒利的刀刃，我們喪失生命都是因為這個，因此說飢渴最苦。』

English version: The villagers took firewood and burned the body, collected the relics, placed them in a precious bottle, and buried it on the mountaintop, each making a vow: 『May we attain enlightenment in the future, and may such a monk's passing be joyful.』 Because of this merit, they should be able to attain enlightenment, which is why the Tathagata went to liberate them.」 When the Buddha finished speaking, countless gods and humans attained the path. Once, when the Buddha was at the Jetavana Monastery in Shravasti, four monks were sitting under a tree, asking each other: 『What is the greatest suffering in the world?』 One said: 『There is no suffering in the world greater than lust.』 Another said: 『There is no suffering in the world greater than anger.』 Another said: 『There is no suffering in the world greater than hunger and thirst.』 Another said: 『There is no suffering in the world greater than fear.』 They argued about the meaning of suffering, unable to reach an agreement. The Buddha, knowing what they were saying, went to them and asked the monks: 『What are you discussing?』 They immediately rose, bowed, and explained in detail what they had been discussing. The Buddha said: 『Monks! What you have said does not exhaust the true meaning of suffering. There is no suffering in the world greater than having a body! Hunger, thirst, cold, heat, anger, fear, resentment, and disasters all come from the body. The body is the root of all suffering, the source of calamity, causing worry and fear. The beings of the three realms kill each other, clinging to 「self」 and endlessly cycling through birth and death, all because of the body. If you want to escape worldly suffering, you should seek stillness, gather your thoughts, uphold the right path, be still and without thought, and you can attain Nirvana, which is the greatest joy.』 『Heat is not greater than lust, poison is not greater than anger, suffering is not greater than the body, and joy is not greater than extinction. There is no small joy, only small arguments and small wisdom. Observe and seek the great, and you will obtain great peace. I, as the World Honored One, have long been free from worry, have correctly crossed the three realms, and have alone subdued all demons.』 After the Buddha spoke the verse, he told the monks: 『In the distant past, countless eons ago, there was a monk with five supernatural powers named Diligent Strength, who was quietly seeking the path under a tree in the mountains. At that time, four birds relied on him and were always at peace: one was a pigeon, the second was a crow, the third was a poisonous snake, and the fourth was a deer. These four birds would go out to forage during the day and return in the evening. One night, the four birds asked each other: 『What is the heaviest suffering in the world?』 The crow said: 『Hunger and thirst are the greatest suffering. When hungry and thirsty, the body is weak, the eyes are blurred, and the spirit is restless. We throw ourselves into nets without regard for sharp blades. We lose our lives because of this. Therefore, I say hunger and thirst are the greatest suffering.』

---

。』鴿言：『淫慾最苦，色慾熾盛無所顧念，危身滅命莫不由之。』毒蛇言：『瞋恚最苦，毒意一起不避親疏，亦能殺人復能自殺。』鹿言：『驚怖最苦，我游林野心恒怵惕，畏懼獵師及諸豺狼，彷彿有聲奔投坑岸，母子相捐肝膽悼悸，以此言之驚怖為苦。』比丘聞之即告之曰：『汝等所論是其末耳，不究苦本。天下之苦無過有身，身為苦器憂畏無量，吾以是故舍俗學道，滅意斷想不貪四大，欲斷苦原志存泥洹。泥洹道者寂滅無形，憂患永畢爾乃大安。』四禽聞之心即開解。」佛告比丘：「爾時五通比丘，則吾身是；時四禽者今，汝四人是也。前世已聞苦本之義，如何今日方復云爾？」比丘聞之慚愧自責，即于佛前得羅漢道。

法句譬喻經好喜品第二十四

昔佛在舍衛精舍。時有四新學比丘，相將至㮈樹下坐禪行道，㮈華榮茂色好且香，因相謂曰：「世間萬物何者可愛以快人情？」一人言：「仲春之月日木榮華，遊戲原野，此最為樂。」一人言：「宗親吉會，觴酌交錯音樂歌舞，此最為樂。」一人言：「多積財寶所欲即得，車馬服飾與眾有異，出入光顯行者矚目，此最為樂。」一人言：「妻妾端正彩服鮮明，香薰芬馥恣意縱情，此最為樂。」佛知四人應可化度，而走意六慾不惟無常，即呼四人而問之曰：「屬坐樹下共論何事？」四人以實具白所樂。佛告四人：「汝等所論，儘是憂畏危亡之道，非是永安最樂之法也

現代漢語譯本 鴿子說：『淫慾最苦，一旦熾盛起來就什麼都不顧，危害身體，喪失性命，沒有不是因為它造成的。』毒蛇說：『嗔恚最苦，毒意一起就不避親疏，既能殺人也能自殺。』鹿說：『驚恐最苦，我遊蕩在林野中心裡總是恐懼不安，害怕獵人和各種豺狼，彷彿聽到一點聲音就奔跑跳入坑岸，母子分離，肝膽俱裂，因此說驚恐最苦。』比丘聽了這些話就告訴它們說：『你們所說的只是苦的末端，沒有探究到苦的根本。天下的苦沒有超過有身體的，身體是盛放痛苦的容器，憂愁和畏懼無窮無盡，我因此捨棄世俗學習佛道，滅絕意念，斷絕妄想，不貪戀四大，想要斷絕苦的根源，立志達到涅槃。涅槃之道寂靜無形，憂患永遠終結，那才是最大的安樂。』四隻禽鳥聽了這些話，心裡立刻開悟了。」佛告訴比丘們說：「當時那位具有五神通的比丘，就是我的前身；當時的四隻禽鳥，就是現在的你們四人。前世已經聽聞過苦的根本的道理，為什麼今天又這樣說呢？」比丘們聽了這些話，慚愧地自我責備，就在佛前證得了羅漢道。 《法句譬喻經·好喜品》第二十四 過去佛在舍衛精舍的時候，有四位新學的比丘，一起到㮈樹下坐禪修行，㮈樹花開得茂盛，顏色好看而且香氣撲鼻，於是他們互相說道：『世間萬物什麼最可愛，能使人心情愉快呢？』一個人說：『仲春時節，草木繁榮，在原野上游玩，這最快樂。』一個人說：『宗族親友歡聚，舉杯暢飲，載歌載舞，這最快樂。』一個人說：『多積聚財寶，想要什麼就能得到什麼，車馬服飾與衆不同，出入時光彩奪目，引人注目，這最快樂。』一個人說：『妻妾容貌端正，穿著鮮艷的衣服，香氣芬芳，恣意縱情，這最快樂。』佛知道這四個人應該可以被教化，但是他們卻執著於六欲，不考慮無常的道理，就叫來這四個人，問他們說：『你們坐在樹下一起討論什麼呢？』四個人如實地把各自認為最快樂的事情說了出來。佛告訴四個人說：『你們所說的，都是憂愁、畏懼、危亡的道路，不是永遠安樂的最好方法啊。』

English version The dove said, 『Lust is the greatest suffering. Once it becomes intense, it disregards everything, endangering the body and destroying life, all because of it.』 The snake said, 『Anger is the greatest suffering. Once the poisonous intent arises, it does not avoid relatives or strangers, and can both kill others and commit suicide.』 The deer said, 『Fear is the greatest suffering. When I wander in the forest, my heart is always fearful and uneasy, afraid of hunters and various jackals and wolves. At the slightest sound, I run and jump into pits and banks, mothers and children are separated, and my heart is broken. Therefore, I say fear is the greatest suffering.』 The monks, upon hearing this, told them, 『What you speak of is merely the end of suffering, not the root of suffering. There is no suffering in the world greater than having a body. The body is a vessel of suffering, with endless worries and fears. Therefore, I have abandoned the secular world to study the Buddha's path, extinguishing thoughts, cutting off delusions, not craving the four elements, wanting to cut off the root of suffering, and aspiring to reach Nirvana. The path of Nirvana is silent and formless, where worries are forever ended, and that is the greatest peace.』 Upon hearing these words, the four birds immediately became enlightened.」 The Buddha told the monks, 「The monk with the five supernatural powers at that time was my former self; the four birds at that time are the four of you now. You have already heard the meaning of the root of suffering in the past life, why do you say such things again today?」 The monks, upon hearing these words, were ashamed and blamed themselves, and immediately attained the state of Arhat before the Buddha. The Sutra of the Parables of the Dharma Verse, Chapter 24: The Joy of Goodness In the past, when the Buddha was at the Jetavana Monastery in Shravasti, there were four newly ordained monks who went together to sit in meditation and practice under a 㮈 tree. The 㮈 flowers were flourishing, beautiful in color, and fragrant. They then said to each other, 『Among all things in the world, what is the most lovely and can make people happy?』 One person said, 『In the middle of spring, when the plants are flourishing, playing in the fields is the most joyful.』 Another person said, 『Family and friends gathering for a joyous occasion, drinking and feasting, with music and dancing, is the most joyful.』 Another person said, 『Accumulating much wealth and treasure, getting whatever one desires, having carriages and clothing different from others, being radiant and eye-catching when going out, is the most joyful.』 Another person said, 『Having beautiful wives and concubines, wearing bright and colorful clothes, with fragrant perfumes, indulging in pleasure, is the most joyful.』 The Buddha knew that these four people could be converted, but they were attached to the six desires and did not consider the principle of impermanence. He then called the four people and asked them, 『What were you discussing together while sitting under the tree?』 The four people truthfully told him what they each considered to be the most joyful. The Buddha told the four people, 『What you have spoken of are all paths of worry, fear, and danger, not the best way to eternal peace and joy.』

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。萬物春榮秋冬衰落，宗親歡娛皆當別離，財寶車馬五家之分，妻妾美色愛憎之主也。凡夫處世興招怨禍，危身滅族憂畏無量，三塗八難苦痛萬端，靡不由之矣。是以比丘舍世求道，志存無為不貪榮利，自致泥洹乃為最樂。」

「愛喜生憂，　　愛喜生畏，　　無所愛喜， 何憂何畏？　　好樂生憂，　　好樂生畏， 無所好樂，　　何憂何畏？　　貪慾生憂， 貪慾生畏，　　解無貪慾，　　何憂何畏？ 貪法戒成，　　至誠知慚，　　行身近道， 為眾所愛。　　欲態不出，　　思正乃語， 心無貪愛，　　必截流度。」

佛告四比丘：「昔有國王名曰普安，與鄰國四王共為親友，請此四王宴會一月，飲食娛樂極歡無比。臨別之日，普安王問四王曰：『人居世間以何為樂？』一王言：『遊戲為樂。』一王言：『宗親吉會音樂為樂。』一王言：『多積財寶所欲如意為樂。』一王言：『愛慾恣情此最為樂。』普安王言：『卿等所論，是苦惱之本、憂畏之原，前樂后苦憂悲萬端，皆由此興。不如寂靜，無求無慾淡泊守一，得道為樂。』四王聞之歡喜信解。」佛告四比丘：「爾時普安王者，我身是也；四王者，汝四人是也。前已說之今故不解，生死莚蔓何由休息？」時四比丘重聞此義，慚愧悔過心意開悟，滅意斷欲得羅漢道。

法句譬喻經忿怒品第二十五

昔佛在羅閱祇耆阇崛山中。時調達與阿阇貰王共議毀佛及諸弟子，王敕國人不得奉佛，眾僧分衛不得施與

現代漢語譯本：萬物在春天繁榮生長，在秋冬衰敗凋零；親人之間的歡聚終將面臨離別；財富、車馬等物質會分散到各家；妻子、妾侍和美色是愛恨的根源。凡夫俗子在世間生活，常常會招致怨恨和災禍，使自身陷入危險，甚至導致滅族，憂慮和恐懼無窮無盡。他們還會遭受地獄、餓鬼、畜生三惡道以及八難的種種痛苦，這些都是由貪慾和執著引起的。因此，比丘選擇捨棄世俗，追求真理，立志于無為，不貪圖榮華富貴，最終達到涅槃的境界，這才是最大的快樂。 現代漢語譯本：'愛戀和喜悅會產生憂愁，愛戀和喜悅會產生恐懼。如果沒有愛戀和喜悅，又有什麼憂愁和恐懼呢？'，'愛好和快樂會產生憂愁，愛好和快樂會產生恐懼。如果沒有愛好和快樂，又有什麼憂愁和恐懼呢？'，'貪慾會產生憂愁，貪慾會產生恐懼。如果能解除貪慾，又有什麼憂愁和恐懼呢？'，'如果能遵守戒律，真心實意地感到慚愧，行為舉止接近真理，就會被眾人所愛戴。如果能控制慾望，思考正當的事情，說出正確的話語，心中沒有貪愛，就一定能超越生死輪迴的苦海。' 現代漢語譯本：佛陀告訴四位比丘：'過去有一位國王名叫普安，他與鄰國的四位國王是好朋友。他邀請這四位國王來宴會一個月，大家一起吃喝玩樂，非常開心。在臨別的時候，普安王問四位國王：'人們生活在世間，什麼才是真正的快樂？'一位國王說：'遊戲玩樂是快樂。'一位國王說：'與親人歡聚，享受音樂是快樂。'一位國王說：'積累大量的財富，想要什麼就有什麼是快樂。'一位國王說：'放縱情慾，滿足慾望是最快樂的。'普安王說：'你們所說的這些，都是痛苦的根源，憂慮和恐懼的源頭。先快樂，后痛苦，憂愁和悲傷會接踵而至，這些都是由貪慾引起的。不如保持內心的平靜，沒有追求，沒有慾望，清心寡慾，堅守本心，最終得道才是真正的快樂。'四位國王聽了之後，都非常高興，並且相信和理解了普安王的話。'佛陀告訴四位比丘：'當時的普安王就是我的前身，那四位國王就是你們四位。我之前已經說過這些道理，現在就不再解釋了。生死輪迴就像蔓草一樣不斷蔓延，什麼時候才能停止呢？'當時，四位比丘再次聽到這些道理，感到慚愧和後悔，內心開悟，滅除了慾望，最終證得了阿羅漢的果位。 現代漢語譯本：法句譬喻經 忿怒品第二十五：過去佛陀在羅閱祇的耆阇崛山中。當時，提婆達多與阿阇世王一起商議要毀壞佛陀和他的弟子們。阿阇世王下令全國人民不得供奉佛陀，僧人們外出乞食也得不到施捨。

English version: All things flourish in spring and decline in autumn and winter; family gatherings will eventually lead to separations; wealth, carriages, and horses are divided among families; wives, concubines, and beauty are the source of love and hate. Ordinary people in the world often invite resentment and disaster, endangering themselves, even leading to the destruction of their families, with endless worries and fears. They also suffer the various pains of the three evil paths (hell, hungry ghosts, and animals) and the eight difficulties, all of which are caused by greed and attachment. Therefore, a bhikkhu chooses to abandon the world, seek the truth, aspire to non-action, not covet glory and profit, and ultimately attain Nirvana, which is the greatest happiness. English version: 'Love and joy give rise to sorrow, love and joy give rise to fear. If there is no love and joy, what sorrow and fear are there?' 'Affection and pleasure give rise to sorrow, affection and pleasure give rise to fear. If there is no affection and pleasure, what sorrow and fear are there?' 'Greed gives rise to sorrow, greed gives rise to fear. If greed is eliminated, what sorrow and fear are there?' 'If one can observe the precepts, sincerely feel ashamed, and conduct oneself close to the truth, one will be loved by all. If one can control desires, think about what is right, speak correctly, and have no greed in the heart, one will surely transcend the sea of birth and death.' English version: The Buddha told the four bhikkhus: 'In the past, there was a king named Puan, who was good friends with four kings of neighboring countries. He invited these four kings to a banquet for a month, where they ate, drank, and had fun together. When it was time to say goodbye, King Puan asked the four kings: 'What is true happiness for people living in the world?' One king said: 'Playing games is happiness.' One king said: 'Gathering with family and enjoying music is happiness.' One king said: 'Accumulating a lot of wealth and getting whatever one wants is happiness.' One king said: 'Indulging in desires and satisfying lust is the greatest happiness.' King Puan said: 'What you have said are the roots of suffering, the source of worry and fear. First happiness, then suffering, sorrow and grief will follow, all of which are caused by greed. It is better to maintain inner peace, have no pursuit, no desire, be simple and content, and ultimately attain the Way, which is true happiness.' The four kings were very happy to hear this, and they believed and understood King Puan's words.' The Buddha told the four bhikkhus: 'The King Puan at that time was my past self, and the four kings were you four. I have already explained these principles before, so I will not explain them again now. The cycle of birth and death is like a vine that keeps spreading, when will it ever stop?' At that time, the four bhikkhus heard these principles again, felt ashamed and remorseful, their minds were enlightened, they eliminated their desires, and finally attained the state of Arhat. English version: The Parable of the Dhammapada, Chapter 25 on Anger: In the past, the Buddha was in Mount Gijjhakuta in Rajagaha. At that time, Devadatta and King Ajatasattu conspired to destroy the Buddha and his disciples. King Ajatasattu ordered the people of the country not to make offerings to the Buddha, and the monks could not receive alms when they went out to beg.

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。時舍利弗、目連、迦葉、須菩提等，及波和提比丘尼等，各將弟子去到他國，唯佛與五百羅漢住崛山中。調達往至阿阇貰所與王議言：「佛諸弟子今已迸散，尚有五百弟子在佛左右。愿王明日請佛入城，吾當飲五百大象令醉，佛來入城驅使醉象令踏殺之盡斷其種，吾當作佛教化世間。」阿阇貰王聞之歡喜，即到佛所稽首作禮，白佛言：「明日設薄施，愿屈世尊及諸弟子于宮內食。」佛知其謀，答言：「大善！明旦當往。」王退而去，還語調達：「佛已受請，當念前計，飲象令醉伺候待之。」明日食時，佛與五百羅漢共入城門，五百醉象鳴鼻而前，搪揬墻壁樹木摧折，行人驚怖一城戰慄。五百羅漢飛在空中，獨有阿難在佛邊住，醉象齊頭徑前趣佛，佛因舉手，五指應時化為五百師子王，同聲俱吼震動天地，於是醉象屈膝伏地不敢舉頭，酒醉尋解垂淚悔過。王及臣民莫不驚肅。世尊徐前至王殿上，與諸羅漢食訖咒愿。王白佛言：「稟性不明信彼讒言，興造逆惡圖為不軌，愿垂大慈恕我迷愚。」於是世尊告阿阇貰及諸大眾：「世有八事興長誹謗，皆由名譽，又貪利養，以致大罪累劫不息。何等為八？利、衰、毀、譽、稱、譏、苦、樂。自古至今鮮不為惑。」

「人相謗毀，　　自古至今，　　既毀多言， 又毀訥忍，　　亦毀中和，　　世無不毀， 欲意非聖，　　不能折中，　　一毀一譽， 但為名利。　　明智所譽，　　唯稱正賢， 慧人守戒，　　無所譏謗

現代漢語譯本：當時，舍利弗、目連、迦葉、須菩提等人，以及波和提比丘尼等，各自帶領弟子前往其他國家，只有佛陀和五百羅漢住在崛山中。提婆達多前往阿阇世王那裡，與國王商議說：『佛陀的弟子現在已經四散，只剩下五百弟子在佛陀左右。希望大王明天邀請佛陀入城，我將讓五百頭大象喝醉，等佛陀入城時，驅使醉象踩踏殺害他們，徹底斷絕他們的傳承，我來教化世間。』阿阇世王聽了很高興，立刻到佛陀那裡叩頭作禮，對佛陀說：『明天我將準備一些簡單的供養，希望世尊和各位弟子到宮中用餐。』佛陀知道他的陰謀，回答說：『很好！明天我將前往。』國王退下後，回去告訴提婆達多：『佛陀已經接受邀請，你應當記住之前的計劃，讓大象喝醉等待。』第二天吃飯時，佛陀和五百羅漢一同進入城門，五百頭醉象鳴叫著鼻子向前沖，撞倒墻壁，摧毀樹木，行人驚恐，全城戰慄。五百羅漢飛到空中，只有阿難站在佛陀身邊，醉象齊頭並進衝向佛陀，佛陀於是舉起手，五指立刻化為五百頭獅子王，一同發出吼叫，震動天地，於是醉象屈膝伏地，不敢抬頭，酒醉立刻消解，流淚悔過。國王和臣民無不驚恐肅穆。世尊緩緩走到王宮殿上，與眾羅漢用完餐后，為他們祝福。國王對佛陀說：『我稟性不明，聽信讒言，興起逆惡，圖謀不軌，希望您能大慈大悲，原諒我的愚昧。』於是世尊告訴阿阇世王和大眾：『世上有八件事會增長誹謗，都是因為名譽，又貪圖利益供養，以致犯下大罪，累劫不息。哪八件事呢？利、衰、毀、譽、稱、譏、苦、樂。自古至今，很少有人不被迷惑。』 『人們互相誹謗，自古至今都是如此，既誹謗多言的人，又誹謗沉默寡言的人，也誹謗中庸的人，世上沒有不被誹謗的。慾望不符合聖道，不能折中，一會兒誹謗一會兒讚譽，只是爲了名利。明智的人所讚譽的，只會稱讚正直賢能的人，有智慧的人遵守戒律，不會受到譏諷誹謗。』

English version: At that time, Shariputra, Maudgalyayana, Kasyapa, Subhuti, and others, as well as the Bhikkhuni Bhadra, each led their disciples to other countries, leaving only the Buddha and five hundred Arhats residing on Mount Gridhrakuta. Devadatta went to King Ajatashatru and discussed with him, saying, 'The Buddha's disciples have now scattered, with only five hundred disciples remaining by the Buddha's side. I hope that Your Majesty will invite the Buddha into the city tomorrow, and I will have five hundred elephants intoxicated. When the Buddha enters the city, I will drive the drunken elephants to trample and kill them, completely cutting off their lineage, and I will then teach the world.' King Ajatashatru was delighted upon hearing this and immediately went to the Buddha, bowed and paid his respects, and said to the Buddha, 'Tomorrow, I will prepare a simple offering, and I hope that the World Honored One and all the disciples will come to the palace for a meal.' The Buddha, knowing his plot, replied, 'Very well! I will go tomorrow.' The king withdrew and returned to tell Devadatta, 'The Buddha has accepted the invitation, you should remember the previous plan, get the elephants drunk and wait.' The next day, at mealtime, the Buddha and five hundred Arhats entered the city gate together. Five hundred drunken elephants charged forward, trumpeting, knocking down walls and destroying trees. The people were terrified, and the whole city trembled. The five hundred Arhats flew into the air, and only Ananda remained by the Buddha's side. The drunken elephants charged directly towards the Buddha. The Buddha then raised his hand, and his five fingers immediately transformed into five hundred lion kings, who roared together, shaking the heavens and the earth. The drunken elephants then knelt down, not daring to raise their heads. Their drunkenness immediately dissipated, and they wept in repentance. The king and his subjects were all awestruck. The World Honored One slowly walked to the palace hall, and after eating with the Arhats, he blessed them. The king said to the Buddha, 'I was ignorant and listened to slander, causing me to commit evil and plot rebellion. I hope that you will be merciful and forgive my foolishness.' Then the World Honored One told King Ajatashatru and the assembly, 'There are eight things in the world that increase slander, all due to fame and the greed for offerings, leading to great sins that continue for countless eons. What are these eight things? Gain, loss, defamation, praise, commendation, criticism, suffering, and joy. From ancient times until now, few have not been deluded by them.' 'People slander each other, it has been like this since ancient times. They slander those who talk too much, and they slander those who are silent. They also slander those who are moderate. There is no one in the world who is not slandered. Desires that do not conform to the holy path cannot be moderate. One moment they slander, the next they praise, all for the sake of fame and gain. Those who are praised by the wise only praise the upright and virtuous. The wise who keep the precepts will not be subject to ridicule or slander.'

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。　　如羅漢凈， 莫而誣謗，　　諸天咨嗟，　　梵釋所敬。」

佛說偈已重告王曰：「昔有國王，喜食雁肉，常遣獵師張網捕雁，日送一雁以供王食。時有雁王，將五百雁飛下求食，雁王墮網為獵師所得，余雁驚飛徘徊不去。時有一雁連翻追隨不避弓矢，悲鳴吐血晝夜不息。獵師見之感憐其義，即放雁王令相隨去，群雁得王歡喜迴繞。爾時獵師具以聞王，王感其義斷不捕雁。」佛告阿阇貰王：「爾時雁王者，我身是也；一雁者，阿難是也；五百群雁，今五百羅漢是也；食雁國王者，今大王是也；時獵師者，今調達是也。前世已來恒欲害我，我以大慈之力因而得濟，不念怨惡自致得佛。」

佛說是時，王及群臣莫不開解。

法句譬喻經塵垢品第二十六

昔有一人無有兄弟，為小兒時父母憐愛，赤心慺慺欲令成就，將詣師友勸之書學。其兒憍蹇永不用心，朝受暮棄初不誦習，如是積年無所知識。父母呼歸令治家業，其兒憍誕不念勤力，家道遂窮眾事妨廢。其兒放縱無所顧錄，糶賣家物快心恣意，亂頭徒跣衣服不凈，慳貪搪揬不避恥辱，愚癡自用人所惡賤，國人咸憎謂之兇惡，出入行步無與語者。不自知惡反咎眾人，上怨父母次責師友，先祖神靈不肯祐助，使我賴帶轗軻如此，不如事佛可得其福。即到佛所為佛作禮，前白佛言：「佛道寬弘無所不容，愿為弟子乞蒙聽許

『如同羅漢般清凈， 不應誣衊誹謗，諸天都會讚歎， 受到梵天和帝釋天的尊敬。』 佛陀說完偈語后，又對國王說：『過去有一位國王，喜歡吃雁肉，經常派遣獵人張網捕雁，每天送一隻雁來供國王食用。當時有一隻雁王，帶領五百隻雁飛下來覓食，雁王落入網中被獵人捉住，其餘的雁驚飛徘徊不去。當時有一隻雁，接連翻飛追隨，不避弓箭，悲鳴吐血，晝夜不停。獵人見此情景，感動於它的義氣，就放了雁王，讓它跟隨而去，雁群得到雁王，歡喜地迴旋飛舞。當時獵人把這件事詳細地告訴了國王，國王被它的義氣所感動，就斷絕了捕雁的行為。』佛陀告訴阿阇世王：『當時的雁王，就是我的前身；那隻雁，就是阿難的前身；五百隻雁，就是現在的五百羅漢；吃雁肉的國王，就是現在的大王；當時的獵人，就是現在的提婆達多。他從前世以來就一直想加害於我，我憑藉大慈悲的力量才得以脫險，我不記恨他的怨仇，最終成就了佛果。』 佛陀說完這些話時，國王和群臣沒有不明白領悟的。 《法句譬喻經》塵垢品第二十六 過去有一個人沒有兄弟，小時候父母疼愛他，一心一意想讓他有所成就，就帶他去拜訪老師和朋友，勸他學習讀書。這個孩子驕傲懶惰，始終不用心，早上學的晚上就丟棄，從來不背誦學習，這樣過了很多年，什麼知識都沒有學到。父母叫他回家管理家業，這個孩子驕橫放縱，不肯勤勞努力，家道因此衰落，很多事情都荒廢了。這個孩子放縱自己，什麼都不顧，賣掉家裡的東西，只圖自己高興，頭髮蓬亂，光著腳，衣服也不乾淨，吝嗇貪婪，不顧廉恥，愚蠢自以為是，被人們厭惡鄙視，國人都憎恨他，認為他兇惡，他出入行走，沒有人願意和他說話。他不知道自己的過錯，反而責怪別人，上怨父母，下責老師朋友，認為祖先神靈不肯保佑他，使他如此困頓潦倒，不如去信奉佛法，或許可以得到福報。於是就到佛陀那裡，向佛陀行禮，上前對佛陀說：『佛法寬廣弘大，無所不容，希望能夠收我為弟子，懇請允許。』

'Like a pure Arhat, Do not slander or defame, the heavens will praise, Respected by Brahma and Indra.' After the Buddha spoke the verse, he further said to the king: 'In the past, there was a king who liked to eat goose meat. He often sent hunters to set nets to catch geese, and a goose was sent daily to the king for his meal. At that time, there was a goose king who led five hundred geese to fly down in search of food. The goose king fell into the net and was captured by the hunter. The remaining geese flew away in shock and hovered around. At that time, one goose repeatedly flew after them, not avoiding arrows, crying sadly and spitting blood day and night. The hunter, seeing this scene, was moved by its righteousness, so he released the goose king and let it follow. The flock of geese, having their king back, joyfully circled around. At that time, the hunter told the king about this in detail. The king, moved by its righteousness, stopped the practice of catching geese.' The Buddha told King Ajatasatru: 'The goose king at that time was my past life; that one goose was Ananda's past life; the five hundred geese were the present five hundred Arhats; the king who ate goose meat was the present king; the hunter at that time was Devadatta. He has been trying to harm me since past lives, and I was able to escape because of the power of great compassion. I do not hold grudges against him, and I have finally attained Buddhahood.' When the Buddha finished speaking, the king and his ministers all understood and were enlightened. The Dhammapada Parable Sutra, Chapter 26 on Defilement In the past, there was a person who had no siblings. When he was a child, his parents loved him and wholeheartedly wanted him to succeed. They took him to visit teachers and friends, urging him to study. This child was arrogant and lazy, never putting his heart into it. He would discard what he learned in the morning by the evening, never reciting or studying. After many years, he had not learned anything. His parents called him home to manage the family business, but this child was arrogant and indulgent, unwilling to work hard. As a result, the family declined, and many things were neglected. This child indulged himself, disregarding everything, selling off family possessions just to please himself. His hair was disheveled, he was barefoot, and his clothes were dirty. He was stingy and greedy, disregarding shame. He was foolish and self-righteous, despised and hated by people. The people of the country all hated him, considering him evil. When he went out, no one wanted to talk to him. He did not recognize his own faults, but instead blamed others. He blamed his parents, then his teachers and friends, and thought that his ancestors and spirits were not protecting him, causing him to be so poor and miserable. He thought it would be better to believe in Buddhism, perhaps he could receive blessings. So he went to the Buddha, bowed to him, and said to the Buddha: 'The Buddha's teachings are vast and all-encompassing, I wish to become a disciple, please allow me.'

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。」佛告此人：「夫欲求道當行清凈行，汝赍俗垢入我道中，唐自去就何所長益？不如歸家孝事父母，誦習師教沒命不忘，勤修居業富樂無憂，以禮自將不犯非宜，沐浴衣服慎于言行，執心守一所作事辦，敏行精修人所嘆慕，如此之行乃可為道耳。」

「不誦為言垢，　　不勤為家垢， 不嚴為色垢，　　放逸為事垢。 慳為惠施垢，　　不善為行垢， 今世亦後世，　　惡法為常垢。

「垢中之垢，　　莫甚於癡，　　學當舍此， 比丘無垢。」

其人聞偈自知憍癡，即承佛教歡喜還歸。思惟偈義改悔自新，孝事父母尊敬師長，誦習經道勤修居業，奉戒自攝非道不行，宗族稱孝鄉黨稱悌，善名遐布國內稱賢。三年之後還至佛所，五體作禮懇惻自陳：「尊教至真得全形骸，棄惡為善上下蒙慶，愿垂大慈接度為道。」佛言：「善哉！」鬚髮尋落即成沙門，內思止觀四諦正道，精進日登得羅漢道。

法句譬喻經奉持品第二十七

昔有長老婆羅門，名薩遮尼犍，才明多智國中第一。有五百弟子，貢高自大不顧天下，以鐵鍱鍱腹，人問其故，答曰：「恐智溢出故也。」聞佛出世道化明達，心懷妒嫉寤寐不安，語諸弟子：「吾聞瞿曇沙門自稱為佛，今當往問深妙之事，令其心悸不知所陳。」即與弟子往到祇洹列住門外，遙見世尊威光赫奕如日初出，五情騰踴喜懼交錯，於是徑前為佛作禮，佛命就座

現代漢語譯本：佛陀告訴這個人：『想要尋求真理，應當奉行清凈的行為。你帶著世俗的污垢進入我的道場，白白地來去，有什麼益處呢？不如回家孝順父母，誦讀學習老師的教誨，終身不忘，勤奮經營家業，富足快樂無憂，以禮約束自己，不犯不合宜的事情，沐浴更衣，謹慎言行，專心致志，所做的事情都能辦好，敏捷行動，精進修行，讓人讚歎羨慕，像這樣修行才可以稱之為求道。』 『不誦經是言語的污垢，不勤奮是家庭的污垢，不莊重是容貌的污垢，放縱懈怠是事業的污垢。吝嗇是佈施的污垢，不善良是行為的污垢，今生和來世，惡法都是永恒的污垢。』 『污垢中的污垢，沒有比愚癡更嚴重的了，學習的人應當捨棄它，比丘應當沒有污垢。』 那個人聽了偈語，自己知道自己驕傲愚癡，就接受佛陀的教誨，歡喜地回家了。他思考偈語的含義，改過自新，孝順父母，尊敬師長，誦讀學習經道，勤奮經營家業，奉行戒律約束自己，不做不合道義的事情，宗族稱讚他孝順，鄉里稱讚他友愛，好名聲傳遍四方，國內稱讚他賢能。三年之後，他回到佛陀那裡，五體投地，懇切地陳述：『您的教誨真實不虛，使我保全了身形，拋棄了惡行，行善上下都蒙受福慶，希望您能慈悲接引我入道。』佛陀說：『好啊！』他的鬚髮隨即脫落，立刻成為沙門，內心思考止觀四諦正道，精進修行，最終證得阿羅漢道。 《法句譬喻經·奉持品》第二十七 過去有一位年長的婆羅門，名叫薩遮尼犍，才智過人，是國內第一。他有五百個弟子，都驕傲自大，目空一切，用鐵片包裹腹部，別人問他原因，他回答說：『怕智慧溢出來。』他聽說佛陀出世，教化開明，心中嫉妒，寢食難安，告訴他的弟子們：『我聽說瞿曇沙門自稱為佛，現在應當去問他一些深奧的問題，讓他心驚膽戰，不知如何回答。』於是就和弟子們一起前往祇洹精舍，在門外列隊站立，遠遠地看見世尊威光赫赫，如同初升的太陽，五情激動，又喜又懼，於是徑直上前向佛陀行禮，佛陀讓他就座。

English version: The Buddha told this person, 'If you wish to seek the Way, you should practice pure conduct. You bring worldly defilements into my path, going back and forth in vain, what benefit is there? It would be better to return home, be filial to your parents, recite and learn the teacher's teachings, never forgetting them for life, diligently manage your household, be wealthy and happy without worry, restrain yourself with propriety, not committing inappropriate actions, bathe and change clothes, be cautious in speech and conduct, be single-minded, and accomplish what you do. Act swiftly, cultivate diligently, and be admired by others. Such conduct can be called seeking the Way.' 'Not reciting scriptures is the defilement of speech, not being diligent is the defilement of the household, not being dignified is the defilement of appearance, being indulgent and lazy is the defilement of affairs. Stinginess is the defilement of giving, unkindness is the defilement of conduct, in this life and the next, evil laws are eternal defilements.' 'Among defilements, there is none more severe than ignorance. Those who learn should abandon it. A bhikkhu should be without defilement.' That person, upon hearing the verses, realized his own arrogance and ignorance. He accepted the Buddha's teachings and happily returned home. He pondered the meaning of the verses, reformed himself, was filial to his parents, respected his teachers, recited and learned the scriptures, diligently managed his household, observed the precepts to restrain himself, and did not do what was not in accordance with the Way. His clan praised his filial piety, his village praised his brotherly love, his good name spread far and wide, and the country praised his virtue. Three years later, he returned to the Buddha, prostrated himself, and earnestly declared, 'Your teachings are true and genuine, allowing me to preserve my form, abandon evil, and do good, bringing blessings to all. I wish you would have compassion and guide me into the Way.' The Buddha said, 'Excellent!' His hair and beard immediately fell off, and he instantly became a śrāmaṇa. He contemplated the correct path of the Four Noble Truths, diligently practiced, and finally attained the state of Arhat. The Twenty-Seventh Chapter of the Dhammapada Parable Sutra: The Chapter on Upholding In the past, there was an elderly Brahmin named Saccanigantha, who was intelligent and the best in the country. He had five hundred disciples, all of whom were arrogant and looked down on everyone. They wrapped their abdomens with iron plates. When people asked why, they replied, 'To prevent wisdom from overflowing.' When he heard that the Buddha had appeared in the world and his teachings were clear, he became jealous and restless. He told his disciples, 'I have heard that the śrāmaṇa Gautama calls himself a Buddha. Now we should go and ask him some profound questions, so that he will be frightened and not know how to answer.' So he and his disciples went to the Jetavana Monastery, stood in a line outside the gate, and from afar saw the World Honored One's majestic light, like the rising sun. His five senses were stirred, both joyful and fearful. So he went straight forward to pay respects to the Buddha, and the Buddha invited him to sit down.

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。坐訖尼犍問佛言：「何謂為道？何謂為智？何謂為長老？何謂為端正？何謂為沙門？何謂為比丘？何謂為仁明？何謂為有道？何謂為奉戒？若能解答愿為弟子。」

於是世尊觀其所應以偈答言：

「常愍好學正心以行， 唯懷寶慧是謂為道。 所謂智者不必辯言， 無恐無懼守善為智。 所謂老者不以年耆， 形熟發白憃愚而已。 謂懷諦法順調慈仁， 明達清潔是為長老。 所謂端正非色如華， 貪嫉虛飾言行有違。 謂能捨惡根原已斷， 慧而無恚是謂端正。 所謂沙門不必除發， 妄語貪取有欲如凡。 謂能止惡恢廓弘道， 息心滅意是謂沙門。 所謂比丘非持乞食， 邪行望彼求名而已。 謂舍罪業凈修梵行， 慧能破惡是為比丘。 所謂仁明非口所言， 用心不精外順而已。 謂心無為內行清虛， 此彼寂滅是為仁明。 所謂有道非救一物， 普濟天下無害為道。 奉持法者不以多言， 雖素少聞身依法行。 守道不忘是為奉法。」

薩遮尼犍及五百弟子，聞佛此偈歡喜開解，棄捐貢高皆作沙門，尼幹一人發菩薩心，五百弟子皆得阿羅漢道。

法句譬喻經道行品第二十八

昔有婆羅門，年少出家學道，至年六十不能得道。婆羅門法六十不得道，然後歸家娶婦為居，生得一男端正可愛，至年七歲書學聰了，才辯出口有逾人之操，卒得重病一宿命終。梵志憐惜不能自勝，伏其尸上氣絕復甦，親族諫喻強奪殯殮埋著城外

現代漢語譯本：尼犍坐定后問佛陀：『什麼是道？什麼是智？什麼是長老？什麼是端正？什麼是沙門？什麼是比丘？什麼是仁明？什麼是有道？什麼是奉戒？如果能解答，我願做您的弟子。』 於是世尊觀察他所應接受的教誨，用偈語回答說： 『常懷慈悲，好學正道，以正心行事，唯有懷抱寶貴的智慧，這才是道。 所謂的智者，不必善於辯論，無所畏懼，堅守善良，這才是智。 所謂的老者，不以年齡增長為標準，只是形體衰老，頭髮變白，愚笨罷了。 所謂長老，是指懷抱真理，順應調和，慈悲仁愛，明達清凈的人。 所謂的端正，不是指容貌如花，貪婪嫉妒，虛偽裝飾，言行不一的人。 而是指能夠捨棄惡念，根源已斷，有智慧而無嗔恨的人，這才是端正。 所謂的沙門，不必剃除頭髮，妄語貪婪，有慾望如同凡人。 而是指能夠停止作惡，開闊胸襟，弘揚正道，息滅妄心，這才是沙門。 所謂的比丘，不是指拿著缽乞食，行為不正，希望以此求名的人。 而是指捨棄罪業，清凈修行，智慧能夠破除邪惡的人，這才是比丘。 所謂的仁明，不是指口頭上說說而已，用心不精，只是表面順從的人。 而是指內心無為，內在修行清虛，達到寂滅境界的人，這才是仁明。 所謂的有道，不是指只救助一個人，而是普濟天下，不傷害任何生命，這才是道。 奉持戒律的人，不以多言為標準，即使平時少聞佛法，也能身體力行，依法修行。 堅守正道而不忘失，這才是奉持戒律。』 薩遮尼犍和五百弟子，聽了佛陀的偈語，歡喜開悟，拋棄了貢高我慢，都做了沙門，尼犍一人發了菩薩心，五百弟子都證得了阿羅漢道。 《法句譬喻經》道行品第二十八 從前有個婆羅門，年輕時出家學道，到了六十歲也沒能得道。按照婆羅門的規矩，六十歲不能得道，就應該回家娶妻生子。他生了一個兒子，端正可愛，到了七歲，讀書學習都很聰明，口才辯論也超過常人，但突然得了重病，一晚上就死了。梵志憐惜兒子，悲痛欲絕，伏在屍體上氣絕又甦醒過來，親戚朋友勸說他，強行把屍體奪走，安葬在城外。

English version: Having sat down, Nigandha asked the Buddha, 『What is the Way? What is wisdom? What is an elder? What is uprightness? What is a śramaṇa? What is a bhikṣu? What is benevolence and understanding? What is having the Way? What is upholding precepts? If you can answer, I am willing to be your disciple.』 Then the World Honored One, observing what he should be taught, replied in verse: 『Always compassionate, fond of learning the right path, acting with a righteous mind, only cherishing precious wisdom, this is called the Way. The so-called wise person does not need to be good at debate, is without fear, and upholds goodness; this is wisdom. The so-called elder is not defined by age, merely having an aged form, white hair, and being foolish. An elder is one who cherishes the true Dharma, is harmonious and compassionate, understanding and pure. The so-called upright person is not one with a flower-like appearance, who is greedy and jealous, hypocritical, and whose words and actions are inconsistent. But one who can abandon evil thoughts, whose roots are severed, who has wisdom and no anger; this is uprightness. The so-called śramaṇa does not need to shave their hair, speak falsely, be greedy, or have desires like ordinary people. But one who can stop evil, broaden their mind, promote the right path, and extinguish their mind; this is a śramaṇa. The so-called bhikṣu is not one who begs for food, acts wrongly, and seeks fame. But one who abandons sinful deeds, cultivates pure conduct, and whose wisdom can break through evil; this is a bhikṣu. The so-called benevolent and understanding person is not one who speaks only with their mouth, is not diligent in their heart, and is only outwardly compliant. But one whose heart is non-active, whose inner practice is pure and empty, and who has reached the state of stillness; this is benevolence and understanding. The so-called having the Way is not about saving just one person, but about universally helping all under heaven without harming any life; this is the Way. One who upholds the precepts is not defined by many words, even if they have heard little of the Dharma, they can still practice it with their body and mind. Upholding the Way without forgetting it; this is upholding the precepts.』 Sacchaka Nigandha and his five hundred disciples, hearing the Buddha』s verses, were delighted and enlightened, abandoned their arrogance, and all became śramaṇas. Nigandha alone developed the Bodhi mind, and the five hundred disciples all attained the path of Arhat. The Dhammapada Parable Sutra, Chapter 28 on the Path of Practice Once there was a Brahmin who left home to study the Way when he was young, but by the age of sixty, he had not attained the Way. According to Brahmin law, if one could not attain the Way by sixty, they should return home, marry, and have children. He had a son who was handsome and lovable. By the age of seven, he was intelligent in his studies and his eloquence surpassed that of ordinary people, but he suddenly fell seriously ill and died in one night. The Brahmin, grieving for his son, was overwhelmed with sorrow, and collapsed on the corpse, losing consciousness and then reviving. His relatives and friends persuaded him and forcibly took the body away, burying it outside the city.

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。梵志自念：「我今啼哭計無所益，不如往至閻羅王所乞索兒命。」於是梵志沐浴齋戒，赍持華香發舍而去，所在問人：「閻羅王所治處為在何許？」展轉前行行數千里，至深山中見諸得道梵志，復問如前。諸梵志問曰：「卿問閻羅王所治處，欲求何等？」答言：「我有一子，辯慧過人，近日卒亡，悲窮懊惱不能自解。欲至閻羅王所乞索兒命，還將歸家養以備老。」諸梵志等愍其愚癡，即告之曰：「閻羅王所治處，非是生人可得到也，當視卿方宜，從此西行四百餘里有大川，其中有城，此是諸天神案行世間停宿之城，閻羅王常以月八日案行必過此城，卿持齋戒往必見之。」梵志歡喜奉教而去。到其川中見好城郭，宮殿屋宇如忉利天。梵志詣門，燒香翹腳咒愿求見閻羅王。王敕門人問之，梵志啟言：「晚生一男欲以備老，養育七歲近日命終，唯愿大王垂恩佈施還我兒命。」閻羅王言：「大善！卿兒今在東園中戲，自往將去。」梵志即往，見兒與諸小兒共戲，即前抱之，向之啼泣曰：「我晝夜念汝食寐不甘，汝寧念父母辛苦以不？」小兒驚喚逆呵之曰：「癡騃老翁不達道理，寄住須臾名之為子，勿妄多言不如早去，今我此間自有父母，邂逅之間唐自抱乎？」梵志悵然悲泣而去。即自念言：「我聞瞿曇沙門知人魂神變化之道，當往問之。」於是梵志即還求至佛所

梵志心想：『我現在哭泣也無濟於事，不如去閻羅王那裡乞求兒子的性命。』於是梵志沐浴齋戒，帶著鮮花香料，離開家舍而去，到處問人：『閻羅王所管轄的地方在哪裡？』輾轉前行數千里，到了深山中，見到一些得道的梵志，又像之前那樣詢問。那些梵志問：『你問閻羅王管轄的地方，想求什麼？』梵志回答說：『我有一個兒子，聰明過人，近日去世，我悲傷懊惱，無法解脫。想去閻羅王那裡乞求兒子的性命，帶回家中贍養以備養老。』那些梵志們憐憫他的愚癡，就告訴他說：『閻羅王管轄的地方，不是活人可以到達的，應該看你的情況，從這裡向西走四百多里有一條大河，河中有一座城，這是諸天神巡視世間時停宿的城市，閻羅王常常在每月初八巡視時必定經過這座城，你持齋戒前往必定能見到他。』梵志歡喜地聽從教誨而去。到了那條河中，看到一座美麗的城郭，宮殿房屋如同忉利天。梵志來到城門，燒香，翹起腳，祈禱希望見到閻羅王。閻羅王命令門人詢問他，梵志稟告說：『我晚年得一子，想用來養老，養育了七年，近日去世，只希望大王垂恩，施捨還我兒子的性命。』閻羅王說：『很好！你的兒子現在在東園中玩耍，你自己去把他帶走吧。』梵志立刻前往，看到兒子和一群小孩一起玩耍，就上前抱住他，對著他哭泣說：『我日夜思念你，吃飯睡覺都不安穩，你難道不念父母的辛苦嗎？』小兒驚恐地大聲呵斥說：『癡呆老翁，不通情理，寄住片刻就稱之為兒子，不要胡言亂語，不如早點離開，我現在這裡有自己的父母，偶然之間，你為何要胡亂抱我？』梵志悵然悲泣地離開了。他心想：『我聽說瞿曇沙門知道人的魂神變化之道，應該去問問他。』於是梵志就返回去求見佛陀。 梵志心想：『我現在哭泣也無濟於事，不如去閻羅王那裡乞求兒子的性命。』於是梵志沐浴齋戒，帶著鮮花香料，離開家舍而去，到處問人：『閻羅王所管轄的地方在哪裡？』輾轉前行數千里，到了深山中，見到一些得道的梵志，又像之前那樣詢問。那些梵志問：『你問閻羅王管轄的地方，想求什麼？』梵志回答說：『我有一個兒子，聰明過人，近日去世，我悲傷懊惱，無法解脫。想去閻羅王那裡乞求兒子的性命，帶回家中贍養以備養老。』那些梵志們憐憫他的愚癡，就告訴他說：『閻羅王管轄的地方，不是活人可以到達的，應該看你的情況，從這裡向西走四百多里有一條大河，河中有一座城，這是諸天神巡視世間時停宿的城市，閻羅王常常在每月初八巡視時必定經過這座城，你持齋戒前往必定能見到他。』梵志歡喜地聽從教誨而去。到了那條河中，看到一座美麗的城郭，宮殿房屋如同忉利天。梵志來到城門，燒香，翹起腳，祈禱希望見到閻羅王。閻羅王命令門人詢問他，梵志稟告說：『我晚年得一子，想用來養老，養育了七年，近日去世，只希望大王垂恩，施捨還我兒子的性命。』閻羅王說：『很好！你的兒子現在在東園中玩耍，你自己去把他帶走吧。』梵志立刻前往，看到兒子和一群小孩一起玩耍，就上前抱住他，對著他哭泣說：『我日夜思念你，吃飯睡覺都不安穩，你難道不念父母的辛苦嗎？』小兒驚恐地大聲呵斥說：『癡呆老翁，不通情理，寄住片刻就稱之為兒子，不要胡言亂語，不如早點離開，我現在這裡有自己的父母，偶然之間，你為何要胡亂抱我？』梵志悵然悲泣地離開了。他心想：『我聽說瞿曇沙門知道人的魂神變化之道，應該去問問他。』於是梵志就返回去求見佛陀。

The Brahmin thought to himself, 'My crying now is of no use, I might as well go to King Yama and beg for my son's life.' So the Brahmin bathed and fasted, took flowers and incense, left his home, and went around asking people, 'Where is the place ruled by King Yama?' He traveled thousands of miles, and in the deep mountains, he saw some Brahmins who had attained enlightenment, and asked them the same question. The Brahmins asked, 'What do you seek by asking about the place ruled by King Yama?' He replied, 'I had a son, who was very intelligent, but recently died. I am so sad and distressed that I cannot find relief. I want to go to King Yama and beg for my son's life, and take him home to raise him for my old age.' The Brahmins pitied his foolishness and told him, 'The place ruled by King Yama is not a place that living people can reach. Considering your situation, you should go west from here for more than four hundred miles, where there is a large river. In the river, there is a city. This is where the gods stop to rest when they patrol the world. King Yama always passes through this city on the eighth day of each month when he patrols. If you fast and go there, you will surely see him.' The Brahmin happily followed their instructions and left. When he reached the river, he saw a beautiful city, with palaces and houses like those in the Trayastrimsa Heaven. The Brahmin went to the gate, burned incense, stood on tiptoe, and prayed to see King Yama. King Yama ordered his gatekeeper to ask him what he wanted. The Brahmin said, 'I had a son late in life, whom I intended to support me in my old age. He was raised for seven years, but recently died. I only hope that Your Majesty will show mercy and give me back my son's life.' King Yama said, 'Very well! Your son is now playing in the east garden. Go and take him away yourself.' The Brahmin immediately went and saw his son playing with other children. He went forward and hugged him, crying, 'I think of you day and night, and I cannot eat or sleep peacefully. Do you not think of your parents' hardships?' The child was startled and scolded him loudly, 'You foolish old man, you don't understand reason. You call me your son just because I stayed here for a short time. Don't talk nonsense, you should leave early. I have my own parents here now. Why are you hugging me randomly?' The Brahmin left, feeling lost and sad. He thought to himself, 'I have heard that the Shramana Gautama knows the way of the soul's transformation. I should go and ask him.' So the Brahmin returned to seek an audience with the Buddha. The Brahmin thought to himself, 'My crying now is of no use, I might as well go to King Yama and beg for my son's life.' So the Brahmin bathed and fasted, took flowers and incense, left his home, and went around asking people, 'Where is the place ruled by King Yama?' He traveled thousands of miles, and in the deep mountains, he saw some Brahmins who had attained enlightenment, and asked them the same question. The Brahmins asked, 'What do you seek by asking about the place ruled by King Yama?' He replied, 'I had a son, who was very intelligent, but recently died. I am so sad and distressed that I cannot find relief. I want to go to King Yama and beg for my son's life, and take him home to raise him for my old age.' The Brahmins pitied his foolishness and told him, 'The place ruled by King Yama is not a place that living people can reach. Considering your situation, you should go west from here for more than four hundred miles, where there is a large river. In the river, there is a city. This is where the gods stop to rest when they patrol the world. King Yama always passes through this city on the eighth day of each month when he patrols. If you fast and go there, you will surely see him.' The Brahmin happily followed their instructions and left. When he reached the river, he saw a beautiful city, with palaces and houses like those in the Trayastrimsa Heaven. The Brahmin went to the gate, burned incense, stood on tiptoe, and prayed to see King Yama. King Yama ordered his gatekeeper to ask him what he wanted. The Brahmin said, 'I had a son late in life, whom I intended to support me in my old age. He was raised for seven years, but recently died. I only hope that Your Majesty will show mercy and give me back my son's life.' King Yama said, 'Very well! Your son is now playing in the east garden. Go and take him away yourself.' The Brahmin immediately went and saw his son playing with other children. He went forward and hugged him, crying, 'I think of you day and night, and I cannot eat or sleep peacefully. Do you not think of your parents' hardships?' The child was startled and scolded him loudly, 'You foolish old man, you don't understand reason. You call me your son just because I stayed here for a short time. Don't talk nonsense, you should leave early. I have my own parents here now. Why are you hugging me randomly?' The Brahmin left, feeling lost and sad. He thought to himself, 'I have heard that the Shramana Gautama knows the way of the soul's transformation. I should go and ask him.' So the Brahmin returned to seek an audience with the Buddha.

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時佛在舍衛祇洹為大眾說法，梵志見佛稽首作禮，具以本末向佛陳之：「實是我兒不肯見認，反謂我為癡騃老翁，寄住須臾認我為子，永無父子之情。何緣乃爾？」佛告梵志：「汝實愚癡！人死神去便更受形，父母妻子因緣會居，譬如寄客起則離散，愚迷縛著計為己有，憂悲苦惱不識根本，沉溺生死未央休息。唯有慧者不貪恩愛，覺苦舍習勤修經戒，滅除識想生死得盡。」

「人榮妻子不觀病法， 死命卒至如水湍驟。 父子不救余親何望？ 命盡怙親如盲守錠。 慧解是意可修經戒， 仂行度世一切除苦。 遠離諸淵如風卻云， 已滅思想是為知見。 智為世長憺樂無為， 如受正教生死得盡。」

梵志聞偈㸌然意解，知命無常妻子如客，稽首委質愿為沙門。佛言：「善哉！」鬚髮自落法衣在身，即成比丘，思惟偈義滅愛斷想，即于座上得阿羅漢道。

法句譬喻經廣衍品第二十九

昔佛在舍衛國說法教化，天龍鬼神、帝王人民三時往聽。彼時國王名波斯匿，為人憍慢放恣情慾，目惑於色、耳亂于聲、鼻著馨香、口恣五味、身受細滑，食飲極美初無厭足，食遂進多恒苦饑虛，廚膳不廢以食為常。身體肥盛乘輿不勝，臥起呼吸但苦短氣，氣閉息絕經時驚覺，坐臥呻吟恒苦身重，不能轉側以身為患，便敕嚴駕往到佛所。侍者扶持問訊，卻坐叉手，白佛言：「世尊！違遠侍覲咨受無階，不知何罪身為自肥？不能自覺何故使爾？每自患之，是以違替不數禮覲

現代漢語譯本：當時佛陀在舍衛祇園為大眾說法，一位婆羅門見到佛陀，稽首作禮，詳細地把事情的來龍去脈向佛陀陳述：『實在是我兒子不肯相認，反而說我是個癡呆老頭，暫時寄住就認我為兒子，永遠沒有父子之情。這是什麼緣故呢？』佛陀告訴婆羅門：『你真是愚癡！人死後神識離去便會再次受生，父母妻子因緣聚合而居住在一起，就像寄居的客人，離開時便會離散。愚昧的人執著於此，認為他們是自己的，因此憂愁悲傷，不明白根本原因，沉溺於生死輪迴，沒有止息。只有有智慧的人不貪戀恩愛，覺悟到苦，捨棄習性，勤修戒律，滅除識想，才能使生死終結。』 『人貪圖榮華富貴和妻子，不考慮生病和死亡的法則，死亡突然降臨，就像湍急的水流一樣。父子都不能互相救助，還能指望其他親人嗎？生命終結時，依靠親人就像盲人守著紡錘一樣無濟於事。明白這個道理的人可以修習戒律，努力修行以度過世間，消除一切痛苦。遠離各種深淵，就像風吹散云一樣，已經滅除思想，這就是真正的見解。智慧是世間的長者，安樂無為，如果接受正確的教導，就能使生死終結。』 婆羅門聽了偈語，豁然開悟，明白生命無常，妻子如同過客，於是稽首歸順，請求出家為沙門。佛陀說：『好啊！』他的頭髮和鬍鬚自然脫落，法衣穿在身上，立刻成為比丘，他思惟偈語的含義，滅除愛慾，斷絕妄想，當即在座位上證得阿羅漢道。 《法句譬喻經·廣衍品》第二十九 過去佛陀在舍衛國說法教化，天龍鬼神、帝王人民每天三次前往聽法。當時國王名叫波斯匿，為人驕慢放縱情慾，眼睛被美色迷惑，耳朵被聲音擾亂，鼻子貪戀香氣，口中放縱五味，身體貪圖細滑，飲食極其美味，從沒有厭足的時候，因此吃得越來越多，常常感到飢餓空虛，廚房的膳食從不間斷，以吃飯為常事。身體肥胖，乘坐的車子都承受不住，躺下和起身呼吸都感到氣短，氣息閉塞，過一段時間才驚醒，坐著和躺著都感到身體沉重，不能翻身，以身體為患，於是命令準備車駕前往佛陀所在的地方。侍者攙扶著他問訊，退到一旁合掌，對佛陀說：『世尊！我疏遠侍奉，沒有機會請教，不知道犯了什麼罪，身體竟然如此肥胖？不能自己覺悟是什麼原因造成的？我常常為此感到憂慮，所以疏於禮拜覲見。』

English version: At that time, the Buddha was teaching the Dharma to the assembly in Jeta Grove in Shravasti. A Brahmin saw the Buddha, bowed his head in reverence, and explained the whole story to the Buddha: 'Indeed, my son refuses to acknowledge me, and instead calls me a foolish old man. He only recognizes me as his father when he temporarily stays with me, and there is no father-son affection at all. What is the reason for this?' The Buddha told the Brahmin: 'You are truly foolish! When a person dies, their consciousness departs and they are reborn. Parents and children come together due to karmic connections, like guests staying temporarily, and they will separate when they leave. The ignorant cling to this, thinking they are their own, and thus they grieve and suffer, not understanding the root cause. They are immersed in the cycle of birth and death, without rest. Only the wise do not crave affection, realize suffering, abandon habits, diligently practice precepts, and eliminate consciousness, so that birth and death can end.' 'People indulge in glory and wives, not considering the laws of sickness and death. Death arrives suddenly, like a rushing torrent. Father and son cannot save each other, so what hope is there for other relatives? When life ends, relying on relatives is like a blind person holding a spindle, useless. Those who understand this can practice precepts, strive to cultivate to cross the world, and eliminate all suffering. They are far from all abysses, like wind scattering clouds. They have already extinguished thoughts, and this is true understanding. Wisdom is the elder of the world, peaceful and non-active. If one receives the correct teachings, birth and death can end.' Upon hearing the verses, the Brahmin was enlightened, understanding that life is impermanent and wives are like guests. He bowed his head in submission and requested to become a Shramana. The Buddha said: 'Excellent!' His hair and beard naturally fell off, and the Dharma robe appeared on his body. He immediately became a Bhikshu. He contemplated the meaning of the verses, extinguished desire, and cut off delusions. He attained Arhatship right there on the seat. The Sutra of the Parables of the Dharma, Chapter 29: The Extensive Exposition In the past, the Buddha was teaching and transforming in the country of Shravasti. Gods, dragons, ghosts, spirits, emperors, and people would come to listen three times a day. At that time, the king was named Prasenajit. He was arrogant and indulged in desires. His eyes were deluded by beauty, his ears were disturbed by sounds, his nose craved fragrances, his mouth indulged in the five flavors, and his body craved smoothness. He ate and drank extremely delicious food, never feeling satisfied. Therefore, he ate more and more, constantly feeling hungry and empty. The kitchen never stopped preparing food, and eating was his constant activity. His body became obese, and the carriage could not bear his weight. When he lay down and got up, he felt short of breath. His breathing would stop, and he would wake up after a while. Whether sitting or lying down, he felt his body was heavy, unable to turn over, and his body was a burden. Therefore, he ordered the carriage to be prepared to go to where the Buddha was. Attendants helped him to greet the Buddha, and he sat down to the side with his palms together. He said to the Buddha: 'World Honored One! I have been distant from serving you and have had no opportunity to ask for guidance. I do not know what sin I have committed that my body has become so obese? I cannot understand what caused this. I am always worried about it, so I have been negligent in paying my respects.'

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。」佛告大王：「人有五事令人常肥：一者數食，二者喜眠，三者憍樂，四者無愁，五者無事。是為五事喜令人肥。若欲不肥，減食粗燥，然後乃瘦。」

「人當有念意，　　每食知自少， 從是痛用薄，　　節消而保壽。」

王聞此偈歡喜無量，即呼廚士而告之曰：「受誦此偈，若下食時先為我說，然後下食。」王辭還宮，廚士下食輒便說偈，王聞偈喜，日減一匙，食轉減少，遂以身輕即瘦如前。自見如此歡欣唸佛，即起步行往到佛所，為佛作禮，佛命令坐而問王曰：「車馬人從為所在也？何緣步行？」王喜白佛：「前得佛教奉行如法，今者身輕。世尊之力，是以步來知為何如。」佛告大王：「世人如此不知無常，長身情慾不念為福，人死神去留身墳冢，智者養神愚者養身，若能解此奉修聖教。」

「　　人之無聞，　　老如特牛，　　但長肌肥， 無有智慧。　　生死無聊，　　往來艱難， 意倚貪身，　　更苦無端。　　慧人見苦， 是以棄身，　　滅意斷欲，　　愛盡無生。」

王重聞偈欣然意解，即發無上正真道意，聽者無數皆得法眼。◎

◎法句譬喻經地獄品第三十

昔舍衛國有婆羅門師，名富蘭迦葉，與五百弟子相隨，國王人民先共奉事。佛初得道與諸弟子從羅閱祇至舍衛國，身相顯赫道教弘美，國王中宮率土人民莫不奉敬

現代漢語譯本：佛陀告訴國王說：『人有五件事會使人經常肥胖：一是吃得太多，二是喜歡睡覺，三是驕奢淫樂，四是無憂無慮，五是無所事事。這五件事是使人容易肥胖的原因。如果想要不肥胖，就要減少食物，吃粗糙的食物，這樣才能瘦下來。』 『人應當有節制的意識，每次吃飯都要知道自己少吃一點，從此痛苦就會減少，節制飲食就能保持長壽。』 國王聽了這首偈語，非常高興，立刻叫來廚師，告訴他說：『你要背誦這首偈語，每次上菜的時候先給我說一遍，然後我再吃飯。』國王告辭回到宮中，廚師上菜時就念誦這首偈語，國王聽了偈語很高興，每天減少一勺飯，飯量逐漸減少，身體也變得輕盈，恢復了以前的苗條。他看到自己這樣，非常高興，就念佛，然後起身步行到佛陀那裡，向佛陀行禮。佛陀讓他坐下，問他說：『你的車馬和隨從在哪裡呢？為什麼步行而來？』國王高興地告訴佛陀：『我之前得到了佛陀的教誨，按照佛法修行，現在身體輕盈。這是世尊的力量，所以我步行而來，您看怎麼樣？』佛陀告訴國王說：『世人就是這樣，不知道無常，只顧貪圖情慾，不考慮修福。人死後神識離去，只留下身體埋在墳墓里。智者注重修養精神，愚者注重保養身體。如果能明白這個道理，就應該奉行聖教。』 『沒有聞法的人，老了就像一頭老牛，只是長得肥壯，沒有智慧。生死輪迴沒有意義，往來艱難，執著于貪戀身體，更加痛苦無端。有智慧的人看到痛苦，因此捨棄身體，滅除意念，斷絕慾望，愛慾滅盡就不會再生。』 國王再次聽到偈語，欣然領悟，立刻發起了無上正真道的心意，聽法的人無數都得到了法眼。◎ ◎《法句譬喻經》地獄品第三十 過去在舍衛國，有一位婆羅門老師，名叫富蘭迦葉，帶著五百個弟子跟隨他，國王和人民都曾經供奉他。佛陀初成道后，帶著弟子從羅閱祇來到舍衛國，佛陀的相貌莊嚴，教法弘揚美好，國王、後宮以及全國人民沒有不敬奉的。

English version: The Buddha told the king, 'There are five things that make a person constantly fat: first, eating too much; second, liking to sleep; third, indulging in pleasure; fourth, having no worries; and fifth, having nothing to do. These five things are what make people easily fat. If you want to not be fat, you must reduce your food intake and eat coarse food, then you will lose weight.' 'People should have a sense of moderation, and each time they eat, they should know to eat a little less. From this, suffering will be reduced, and moderation in diet will preserve longevity.' The king, upon hearing this verse, was very happy. He immediately called the cook and told him, 'You must memorize this verse, and each time you serve food, recite it to me first, and then I will eat.' The king then returned to the palace. When the cook served food, he would recite the verse. The king was pleased to hear it and reduced his food intake by one spoonful each day. His food intake gradually decreased, and his body became light, returning to its former slimness. Seeing this, he was very happy and began to contemplate the Buddha. Then he got up and walked to where the Buddha was, and bowed to him. The Buddha asked him to sit down and inquired, 'Where are your carriages and attendants? Why did you walk here?' The king happily told the Buddha, 'I previously received the Buddha's teachings and practiced according to the Dharma. Now my body is light. It is the power of the World Honored One, so I walked here. What do you think?' The Buddha told the king, 'This is how people are. They do not know impermanence, they only indulge in desires and do not think about cultivating blessings. When people die, their consciousness departs, leaving only their bodies buried in tombs. The wise cultivate their spirit, while the foolish nourish their bodies. If one can understand this, one should practice the holy teachings.' 'Those who have not heard the Dharma, when they are old, are like old oxen, only growing fat, without wisdom. The cycle of birth and death is meaningless, coming and going is difficult, clinging to the body is greedy, and suffering is endless. The wise see suffering, therefore they abandon the body, extinguish their thoughts, cut off desires, and when love is exhausted, there is no rebirth.' The king, upon hearing the verse again, was delighted and understood it. He immediately generated the intention for the unsurpassed, true, and right path. Countless listeners all attained the Dharma eye.◎ ◎The Thirtieth Chapter on Hell from the Dhammapada Parables Sutra In the past, in the city of Shravasti, there was a Brahmin teacher named Purna Kashyapa, who was followed by five hundred disciples. The king and the people had previously served him. When the Buddha first attained enlightenment, he came with his disciples from Rajagriha to Shravasti. The Buddha's appearance was magnificent, and his teachings were beautiful. The king, the queen, and all the people of the country revered him.

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。於是富蘭迦葉起嫉妒意，欲毀世尊獨望敬事，即將弟子見波斯匿王而自陳曰：「吾等長老先學國之舊師，沙門瞿曇后出求道，實無神聖自稱為佛。而王舍我欲專奉之，今欲與佛捔試道德，知誰為勝？勝者王便終身奉之。」王言：「大善！」王即嚴駕往到佛所，禮畢白言：「富蘭迦葉欲與世尊捔盡道力現神變化，不審世尊為可爾不？」佛言：「大佳。」結期七日當捔變化，王于城東平廣好地立二高座，高四十丈七寶莊校，施設幢幡整頓座席，二座中間相去二里，二部弟子各坐其下，國王群臣大眾雲集，欲觀二人捔其神化。於時迦葉與諸弟子先到座所登梯而上，有鬼神王名曰般師，見迦葉等虛妄嫉妒，即起大風吹其高座，坐具顛倒幢幡飛揚，雨沙礫石眼不得視；世尊高座淡然不動。佛與大眾庠序而來，方向高座忽然已上，眾僧一切寂然次坐。王及群臣加敬，稽首白佛言：「愿垂神化厭伏邪見，並令國人明信正真。」於是世尊即于座上㸌然不現，即升虛空奮大光明，東沒西現四方亦爾，身出水火上下交易，坐臥空中十二變化，沒身不現還在座上，天龍鬼神華香供養，贊善之聲震動天地。富蘭迦葉自知無道，低頭慚愧不敢舉目。於是金剛力士舉金剛杵，杵頭火出以擬迦葉：「何以不現卿變化乎？」迦葉惶怖投座而走，五百弟子奔波迸散。世尊威顏容無欣戚，還到祇樹給孤獨園，國王群臣歡喜辭退

於是富蘭迦葉心生嫉妒，想要破壞世尊獨享的尊敬和供奉，就帶著弟子去見波斯匿王，並對他說：『我們這些長老是先學習國中舊有教法的老師，沙門瞿曇是後來才出來求道的，他實際上並沒有什麼神聖之處，卻自稱為佛。而大王您卻要捨棄我們而專門供奉他，現在我們想和佛陀比試一下道德，看看誰更勝一籌？勝者大王就應該終身供奉他。』國王說：『很好！』國王立刻準備車駕前往佛陀所在之處，行禮完畢后稟告說：『富蘭迦葉想要和世尊比試道力，展現神通變化，不知道世尊是否同意？』佛陀說：『很好。』於是約定七天後比試變化。國王在城東平坦寬闊的好地方設立了兩座高臺，高四十丈，用七寶裝飾，設定了旗幟，整理了座位。兩座高臺之間相距二里，兩方的弟子各自坐在臺下。國王、群臣和大眾都聚集在一起，想要觀看兩人比試神通變化。當時，迦葉和他的弟子先到達高臺，登上階梯上去。有一個鬼神王名叫般師，看到迦葉等人虛妄嫉妒，就颳起大風，吹倒了高臺，座位顛倒，旗幟飛揚，沙石雨點般落下，讓人睜不開眼睛；而世尊的高臺卻安然不動。佛陀和大眾緩緩而來，剛走到高臺前，忽然就已在臺上，眾僧都寂靜地依次坐下。國王和群臣更加敬畏，叩頭對佛陀說：『希望您展現神通變化，降伏邪見，讓全國人民都明白並信仰正道。』於是世尊就在座位上忽然消失不見，隨即升到空中，發出耀眼的光芒，在東方消失，在西方出現，四方都是如此。身體發出水火，上下交替，在空中或坐或臥，展現了十二種變化，然後身體消失不見，又回到座位上。天龍鬼神都用鮮花和香供奉，讚歎的聲音震動天地。富蘭迦葉自知沒有道行，低頭慚愧，不敢抬頭。這時，金剛力士舉起金剛杵，杵頭冒出火焰，對著迦葉說：『你為什麼不展現你的變化呢？』迦葉驚恐地從座位上逃走，五百弟子也四處奔散。世尊神色平靜，沒有絲毫喜悅或悲傷，回到祇樹給孤獨園，國王和群臣歡喜地告退。 現代漢語譯本

Then Pūrṇa Kāśyapa became jealous, wanting to destroy the unique respect and offerings that the World-Honored One received. He took his disciples to see King Prasenajit and said, 'We elders are the teachers who first learned the old teachings of the kingdom. Śramaṇa Gautama came later to seek the Way, and he actually has no divine power, yet he calls himself a Buddha. But Your Majesty wants to abandon us and exclusively honor him. Now we want to compete with the Buddha in morality to see who is superior. The winner should be honored by Your Majesty for life.' The king said, 'Very well!' The king immediately prepared his carriage and went to where the Buddha was. After paying his respects, he reported, 'Pūrṇa Kāśyapa wants to compete with the World-Honored One in spiritual power and demonstrate supernatural transformations. I wonder if the World-Honored One agrees?' The Buddha said, 'Very well.' So they agreed to compete in transformations seven days later. The king set up two high platforms in a flat, spacious area east of the city. They were forty feet high, decorated with seven treasures, and adorned with banners. The seats were arranged. The two platforms were two miles apart, and the disciples of both sides sat below. The king, ministers, and the masses gathered, wanting to watch the two compete in supernatural transformations. At that time, Kāśyapa and his disciples arrived at the platform first and climbed the stairs. A ghost king named Paṇi, seeing Kāśyapa and others' false jealousy, stirred up a great wind, blowing over the platform, overturning the seats, and scattering the banners. Sand and gravel rained down, making it impossible to open one's eyes. But the World-Honored One's platform remained still. The Buddha and the assembly came slowly, and as they approached the platform, they were suddenly on it. The monks all sat down quietly in order. The king and ministers became even more respectful, bowing to the Buddha and saying, 'We hope you will demonstrate your supernatural transformations, subdue the heretical views, and let the people of the country understand and believe in the true path.' Then the World-Honored One suddenly disappeared from his seat, immediately rising into the sky, emitting dazzling light, disappearing in the east and appearing in the west, and so on in all directions. His body emitted water and fire, alternating up and down, and he sat or lay in the air, demonstrating twelve transformations. Then his body disappeared and returned to his seat. Gods, dragons, and ghosts offered flowers and incense, and the sounds of praise shook the heavens and the earth. Pūrṇa Kāśyapa, knowing he had no spiritual power, lowered his head in shame and dared not look up. At this time, a Vajra warrior raised his Vajra pestle, and flames came out of the pestle head, pointing it at Kāśyapa, saying, 'Why don't you show your transformations?' Kāśyapa fled in terror from his seat, and his five hundred disciples scattered in all directions. The World-Honored One's expression was calm, without any joy or sorrow. He returned to the Jeta Grove, and the king and ministers happily took their leave. English version

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於是富蘭迦葉與諸弟子受辱而去，去至道中逢一老優婆夷，字摩尼，逆罵之曰：「卿等群愚不自忖度，而欲與佛比捔道德，狂愚欺誑不知羞恥，亦可不須持此面目行於世間也。」富蘭迦葉羞諸弟子至江水邊，誑諸弟子：「我今投水必生梵天，若我不還則知彼樂。」諸弟子待之不還，自共議言：「師必上天我何宜住？」一一投水冀當隨師，不知罪牽皆墮地獄。

後日國王聞其如此，甚驚怪之，往到佛所白佛言：「富蘭迦葉師徒迷愚，何緣乃爾？」佛告王曰：「富蘭迦葉師徒重罪有二：一者三毒熾盛自稱得道，二者謗毀如來慾望敬事。以此二罪應墮地獄，殃咎催逼使其投河，身死神去受苦無量。是以智者守攝其心，內不興惡外罪不至。譬如邊城與寇連線，守備牢固無所畏懼，內人安隱外寇不入，智者自護亦復如是。」

「妄證求賂行已不正， 怨譖良人以枉治世， 罪牽斯人自投于坑。 如備邊城中外牢固， 自守其心非法不生， 行缺致憂令墮地獄。」

佛說偈已重告王曰：「乃往昔時有二獼猴王，各主五百獼猴。一王起嫉妒意欲殺一王，規圖獨治，便往共鬥，數數不如羞慚退去。到大海邊海曲之中，有水聚沫風吹積聚高數百丈，獼猴王愚癡謂是雪山，語群輩言：『久聞海中有雪山，其中快樂甘果恣口，今日乃見，吾當先往行視，若審樂者不能復還，若不樂者當來語汝。』於是上樹盡力跳騰，投聚沫中溺沒海底。餘者怪之不出，謂必大樂，一一投中斷群溺死

現代漢語譯本：於是富蘭迦葉和他的弟子們受辱離開，在路上遇到一位名叫摩尼的老優婆夷，她反過來責罵他們說：『你們這些愚蠢的人，不自量力，竟然想和佛陀比試道德，真是狂妄愚昧，欺騙他人，不知羞恥，真不應該再用這副面孔在世上行走。』富蘭迦葉感到羞愧，帶著弟子們來到江邊，欺騙他們說：『我現在跳入水中，必定能升入梵天，如果我不回來，就說明那裡很快樂。』弟子們等他沒有回來，就自己商量說：『師父一定已經昇天了，我們還留在這裡幹什麼？』於是他們一個接一個地跳入水中，希望跟隨師父，卻不知道是罪業牽引，全都墮入了地獄。 後來國王聽說了這件事，感到非常驚訝，就去拜見佛陀，對佛陀說：『富蘭迦葉師徒真是愚昧迷惑，怎麼會這樣呢？』佛陀告訴國王說：『富蘭迦葉師徒的重罪有二：一是三毒熾盛，卻自稱得道；二是誹謗如來，還想得到供奉。因為這兩項罪過，他們應該墮入地獄，罪業催逼他們跳入河中，身死神滅，遭受無量的痛苦。所以，有智慧的人要守護自己的心，內心不生惡念，外在的罪過就不會到來。這就好比邊境的城池與敵人相連，如果守備牢固，就不會有什麼畏懼，內部的人民安穩，外來的敵人就無法入侵，有智慧的人自我保護也是如此。』 『虛妄地證明自己得道，爲了求取賄賂而行為不正，怨恨誣陷善良的人，用不正當的手段治理國家，罪業牽引著這樣的人自己跳入深坑。就像邊境的城池內外都堅固，自己守護內心，不生非法之念，行為缺失就會導致憂患，使人墮入地獄。』 佛陀說完偈語，又告訴國王說：『在很久以前，有兩隻獼猴王，各自統領著五百隻獼猴。其中一隻獼猴王心生嫉妒，想要殺死另一隻獼猴王，圖謀獨自統治，就前去與另一隻獼猴王爭鬥，多次失敗，感到羞愧而退去。它來到海邊，海灣中，有水沫被風吹積聚成數百丈高，這隻愚蠢的獼猴王以為是雪山，就對它的同伴們說：『我早就聽說海中有雪山，那裡快樂無比，有甘甜的水果可以隨意享用，今天我終於看到了，我先去看看，如果那裡真的快樂，我就不回來了，如果那裡不快樂，我再回來告訴你們。』於是它爬上樹，用盡全力跳躍，跳入水沫中，溺死在海底。其餘的獼猴見它沒有出來，以為那裡一定非常快樂，就一個接一個地跳入水中，全部溺死了。』

English version: Thereupon, Purana Kassapa and his disciples, having been humiliated, departed. On their way, they encountered an old female lay disciple named Mani, who rebuked them, saying, 'You fools, not knowing your own measure, you dare to compare your virtue with the Buddha's. You are arrogant and foolish, deceiving others without shame. You should not show your faces in this world.' Purana Kassapa, feeling ashamed, led his disciples to the riverbank and deceived them, saying, 'If I jump into the water now, I will surely be reborn in the Brahma heaven. If I do not return, it will mean that it is a place of great joy.' The disciples waited for him, but he did not return. They then discussed among themselves, saying, 'Our master must have ascended to heaven. What are we still doing here?' So, one by one, they jumped into the water, hoping to follow their master, not knowing that they were being led by their own sins, and they all fell into hell. Later, the king heard of this incident and was greatly astonished. He went to see the Buddha and said to him, 'Purana Kassapa and his disciples are truly deluded and foolish. How could this happen?' The Buddha told the king, 'Purana Kassapa and his disciples have two grave sins: first, their three poisons are rampant, yet they claim to have attained enlightenment; second, they slander the Tathagata and yet desire to be revered. Because of these two sins, they should fall into hell. Their sins compelled them to jump into the river, where they died and their spirits perished, suffering immeasurable pain. Therefore, the wise should guard their minds, not allowing evil thoughts to arise within, so that external sins will not come. It is like a border city connected to enemies. If the defenses are strong, there is nothing to fear. The people inside are safe, and external enemies cannot invade. The wise protect themselves in the same way.' 'Falsely claiming enlightenment, acting improperly for bribes, resenting and slandering good people, and governing the country unjustly, such sins lead people to throw themselves into a pit. Like a border city that is strong both inside and out, guarding one's own mind, not allowing unlawful thoughts to arise, a lack of proper conduct leads to sorrow, causing one to fall into hell.' After the Buddha spoke the verse, he told the king again, 'In the distant past, there were two monkey kings, each leading five hundred monkeys. One of the monkey kings became jealous and wanted to kill the other, plotting to rule alone. He went to fight the other monkey king, but he was defeated many times and retreated in shame. He came to the seashore, where the wind had piled up sea foam into a mound hundreds of feet high. The foolish monkey king thought it was a snow mountain and said to his companions, 'I have long heard that there is a snow mountain in the sea, where there is great joy and sweet fruits to enjoy. Today I have finally seen it. I will go and see first. If it is truly a place of joy, I will not return. If it is not, I will come back and tell you.' So, he climbed a tree and jumped with all his might into the sea foam, where he drowned in the sea. The other monkeys, seeing that he did not come out, thought that it must be a place of great joy, and one by one, they jumped into the water and all drowned.'

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。」佛告王曰：「爾時嫉妒獼猴王者，今富蘭迦葉是也：群輩者，今富蘭迦葉弟子五百人是也；彼一獼猴王者，我身是也。富蘭迦葉前世坐懷嫉妒，為罪所牽自投聚沫絕群斷種，今復誹謗盡投江河，罪對使然累劫無限。」王聞信解作禮而去。◎◎

昔有七比丘入山學道，十二年中不能得道。自共議言：「學道甚難，毀形執節不避寒苦，終身乞食受辱難堪，道卒叵得罪難可除，唐自勞勤殞命山中，不如歸家修立門戶娶妻養子，廣為利業快心樂意。安知後事？」於是七人即起出山。佛遙知之應當得度，不忍小苦終墮地獄，甚可憐傷。佛即化作沙門往到谷口，逢七比丘，化人問曰：「久承學道，何以來出？」七人答言：「學道勤苦罪根難拔，分衛乞食受辱難堪，又此山中無供養者，璅璅積年恒守儉約，唐自困苦道不可得。且欲還家廣求利業，大作資財后老求道。」化沙門言：「且止且止！聽我所言。人命無常旦不保夕，學道雖難前苦后樂，居家艱難億劫無息，妻息會止愿同安利，慾望永樂不遭患難，是猶治病服毒有增無損也。三界有形皆有憂惱，唯有信戒無放逸意，精進得道眾苦永畢。」

於是化沙門現佛身相，光像巍巍即說偈言：

「學難捨罪難，　　居在家亦難， 會止同利難，　　艱難無過有。 比丘乞求難，　　何可不自勉？ 精進得自然，　　終無慾於人。 有信則戒成，　　從戒多致寶， 亦從得諧偶，　　在所見供養

現代漢語譯本：佛陀告訴國王說：『那時嫉妒的獼猴王，就是現在的富蘭迦葉；那群獼猴，就是現在富蘭迦葉的五百個弟子；那隻獼猴王，就是我。富蘭迦葉前世心懷嫉妒，被罪業牽引，自己跳入泡沫中，斷絕了種族，現在又誹謗佛法，最終會投入江河，這是罪業的報應，累世累劫都無法擺脫。』國王聽后，信服理解，行禮后離去。 現代漢語譯本：從前有七個比丘入山修道，十二年中未能得道。他們互相商議說：『修道太難了，毀壞形體，堅持戒律，不避寒冷，終身乞食，遭受屈辱，難以忍受，道最終也無法得到，罪業難以消除，白白地勞累，最終會死在山中，不如回家建立門戶，娶妻生子，廣泛地經營產業，快樂地生活。誰知道以後的事呢？』於是七人就起身出山。佛陀遙知他們應當得度，不忍心他們因為一點小苦而最終墮入地獄，非常可憐。佛陀就化作沙門來到谷口，遇到了七個比丘，化人問道：『聽說你們修道很久了，為什麼現在要出來呢？』七人回答說：『修道勤苦，罪根難以拔除，分衛乞食，遭受屈辱難以忍受，而且這山中沒有供養的人，多年來一直過著儉樸的生活，白白地困苦，道也無法得到。我們打算回家廣泛地經營產業，積攢大量財富，等老了再求道。』化沙門說：『且慢且慢！聽我說。人命無常，早晚都難以保全，修道雖然艱難，但前苦后樂，居家生活艱難，億劫都無法停止，妻子兒女終會離散，希望同享安樂，不遭受患難，這就像生病了吃毒藥，只會增加痛苦而不會減少。三界有形之物都有憂愁煩惱，只有相信戒律，不放縱自己，精進修道，才能永遠擺脫眾苦。』 現代漢語譯本：於是化沙門現出佛身，光芒萬丈，隨即說偈語： 現代漢語譯本：『學道難，捨棄罪業難，居家生活也難，聚會停止，同享利益也難，艱難沒有超過有的。比丘乞食難，為何不自我勉勵？精進修行，自然會得到，最終不會求助於人。有信心，戒律才能成就，從戒律中能得到很多珍寶，也能得到和諧的伴侶，在任何地方都能得到供養。』

English version: The Buddha told the king, 『The jealous monkey king of that time was the present Purana Kassapa; the group of monkeys were the present five hundred disciples of Purana Kassapa; and that one monkey king was myself. Purana Kassapa, in his previous life, harbored jealousy, was led by his sins, threw himself into the foam, and cut off his lineage. Now, he slanders the Dharma and will eventually be thrown into the river. This is the retribution of his sins, which will be endless for countless eons.』 The king, upon hearing this, believed and understood, paid his respects, and departed. English version: Once, there were seven monks who entered the mountains to practice the Way. After twelve years, they had not attained enlightenment. They discussed among themselves, saying, 『Practicing the Way is too difficult. We have destroyed our bodies, adhered to the precepts, endured the cold, begged for food our whole lives, suffered humiliation, and it is unbearable. We cannot attain the Way, and our sins are difficult to eliminate. We are just toiling in vain and will eventually die in the mountains. It would be better to return home, establish a household, marry, have children, and engage in business to live happily. Who knows what will happen in the future?』 So, the seven of them got up and left the mountains. The Buddha, knowing that they should be saved, could not bear to see them fall into hell because of a little hardship. He felt great pity for them. The Buddha transformed himself into a monk and went to the mouth of the valley. He met the seven monks, and the transformed monk asked, 『I heard that you have been practicing the Way for a long time. Why are you leaving now?』 The seven replied, 『Practicing the Way is arduous, the roots of sin are difficult to eradicate, begging for food is humiliating and unbearable, and there are no offerings in these mountains. We have been living frugally for years, suffering in vain, and we cannot attain the Way. We plan to return home, engage in business, accumulate wealth, and seek the Way when we are old.』 The transformed monk said, 『Wait, wait! Listen to me. Human life is impermanent, and we cannot guarantee our lives from morning to evening. Although practicing the Way is difficult, the suffering is temporary, and the joy is eternal. Living at home is difficult, and it never ends for countless eons. Wives and children will eventually part. Hoping to share happiness and avoid suffering is like taking poison when you are sick, which will only increase the pain and not reduce it. All things in the three realms have worries and troubles. Only by believing in the precepts, not indulging oneself, and diligently practicing the Way can one be free from all suffering forever.』 English version: Then, the transformed monk revealed his Buddha form, radiating light, and immediately spoke a verse: English version: 『Learning the Way is difficult, abandoning sin is difficult, living at home is also difficult, gathering and stopping, sharing benefits is also difficult, there is no difficulty greater than having. It is difficult for a monk to beg for food, why not encourage oneself? Diligent practice will naturally lead to attainment, and ultimately one will not seek help from others. With faith, the precepts can be fulfilled, from the precepts one can obtain many treasures, one can also find a harmonious partner, and one can receive offerings wherever one goes.』

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。 一坐一處臥，　　一行不放恣， 守一以正心，　　心樂居樹間。」

於是七比丘見佛身相，又聞此偈慚怖戰慄，五體投地稽首佛足，攝心悔過作禮而去，還入山中殞命精進，思惟偈義，守一正心閑居寂滅，得羅漢道。

法句譬喻經象品第三十一

昔者羅云未得道時，心性粗獷言少誠信。佛敕羅云：「汝到賢提精舍中住，守口攝意勤修經戒。」羅云奉教作禮而去，住九十日，慚愧自悔晝夜不息。佛往見之，羅云歡喜趣前禮佛，安施繩床攝受震越，佛踞繩床告羅云曰：「澡盤取水為吾洗足。」羅云受教為佛洗足。洗足已訖，佛語羅云：「汝見澡盤中洗足水不？」羅云白佛：「唯然見之。」佛語羅云：「此水可用食飲盥漱以不？」羅云白言：「不可複用。所以者何？此水本實清凈，今以洗足受于塵垢，是以之故不可複用。」佛語羅云：「汝亦如是，雖為吾子國王之孫，舍世榮祿得為沙門，不念精進攝身守口，三毒垢穢充滿胸懷，亦如此水不可複用。」佛語羅云：「棄澡盤中水。」羅云即棄。佛語羅云：「澡盤雖空，可用盛飲食不耶？」白佛言：「不可用。所以然者，用有澡盤之名，曾受不凈故。」佛語羅云：「汝亦如是，雖為沙門口無誠信，心性剛強不念精進，曾受惡名，亦如澡盤不中盛食。」佛以足指撥卻澡盤，澡盤應時輪轉而走，自跳自墮數返乃止。佛語羅云：「汝寧惜澡盤恐破不？」羅云白佛：「洗足之器賤價之物，意中雖惜不大慇勤。」佛語羅云：「汝亦如是

現代漢語譯本： 『或坐或臥，行為舉止不放縱，堅守一心以端正心念，內心喜悅地居住在樹林間。』 於是七位比丘見到佛陀的莊嚴相貌，又聽到這首偈語，感到慚愧恐懼，渾身戰慄，五體投地叩拜佛足，收攝心念懺悔過錯，行禮后離去，回到山中，捨棄生命般地精進修行，思索偈語的含義，堅守一心端正心念，安靜地居住在寂靜之處，最終證得阿羅漢果。 《法句譬喻經·象品》第三十一 從前，羅云尚未得道時，心性粗獷，言語缺少誠信。佛陀告誡羅云：『你到賢提精舍中居住，謹守口舌，收攝心意，勤奮修習經戒。』羅云接受教誨，行禮后離去，住了九十天，慚愧自責，晝夜不停。佛陀前去看望他，羅云歡喜地迎上前去禮拜佛陀，安置繩床，請佛就坐。佛陀坐上繩床后，告訴羅云說：『拿洗澡盆取水來給我洗腳。』羅云遵從教誨為佛陀洗腳。洗完腳后，佛陀問羅云：『你看到澡盆裡洗腳的水了嗎？』羅云回答佛陀：『看到了。』佛陀問羅云：『這水還可以用來飲食或洗漱嗎？』羅云回答說：『不能再用了。因為這水本來是清凈的，現在用來洗腳沾染了污垢，所以不能再用了。』佛陀告訴羅云：『你也像這水一樣，雖然是我的兒子，是國王的孫子，捨棄世俗的榮華富貴出家為沙門，卻不思精進，不收攝身心，不謹守口舌，三毒的污垢充滿胸懷，也像這水一樣不能再用了。』佛陀告訴羅云：『把澡盆裡的水倒掉。』羅云立刻倒掉了。佛陀問羅云：『澡盆雖然空了，還可以用來盛放食物嗎？』羅云回答說：『不能用了。因為澡盆已經有了洗澡盆的名字，曾經盛放過不乾淨的東西。』佛陀告訴羅云：『你也像這樣，雖然身為沙門，卻口無誠信，心性剛強，不思精進，曾經有了惡名，也像澡盆一樣不能用來盛放食物。』佛陀用腳趾撥動澡盆，澡盆應聲轉動起來，自己跳躍跌落多次才停下來。佛陀問羅云：『你難道會愛惜澡盆怕它破損嗎？』羅云回答佛陀：『洗腳的器具是低賤的東西，心中雖然愛惜，但也不是特別在意。』佛陀告訴羅云：『你也像這樣』

English version: 'Whether sitting or lying down, one's conduct should not be unrestrained, holding steadfastly to one's mind to correct one's thoughts, and finding joy in dwelling among the trees.' Then, the seven bhikkhus, upon seeing the Buddha's majestic appearance and hearing this verse, felt ashamed and fearful, trembling all over. They prostrated themselves at the Buddha's feet, gathered their minds, repented their faults, and after paying their respects, departed. They returned to the mountains, striving diligently as if their lives depended on it, contemplating the meaning of the verse, holding steadfastly to one mind to correct their thoughts, and dwelling quietly in solitude, ultimately attaining the state of Arhatship. The Dhammapada Parable Sutra, Chapter 31 on the Elephant In the past, when Rahula had not yet attained enlightenment, his nature was rough and his words lacked sincerity. The Buddha instructed Rahula: 'You should go and reside in the Jetavana Vihara, guard your speech, restrain your mind, and diligently practice the precepts.' Rahula accepted the teaching, paid his respects, and departed. He stayed for ninety days, feeling ashamed and remorseful, day and night without ceasing. The Buddha went to see him. Rahula joyfully approached and bowed to the Buddha, arranged a rope bed, and invited the Buddha to sit. After the Buddha sat on the rope bed, he said to Rahula: 'Bring a washbasin and fetch water for me to wash my feet.' Rahula obeyed and washed the Buddha's feet. After washing his feet, the Buddha asked Rahula: 'Did you see the water in the washbasin that was used to wash my feet?' Rahula replied to the Buddha: 'Yes, I saw it.' The Buddha asked Rahula: 'Can this water still be used for drinking or washing?' Rahula replied: 'It cannot be used again. Because this water was originally pure, but now it has been used to wash feet and has become soiled, therefore it cannot be used again.' The Buddha told Rahula: 'You are also like this water. Although you are my son, the grandson of a king, having renounced worldly glory to become a monk, you do not think of striving diligently, restraining your body and guarding your speech. The defilements of the three poisons fill your heart, and you are also like this water, no longer usable.' The Buddha told Rahula: 'Discard the water in the washbasin.' Rahula immediately discarded it. The Buddha asked Rahula: 'Although the washbasin is empty, can it be used to hold food?' Rahula replied: 'It cannot be used. Because it has the name of a washbasin and has been used to hold unclean things.' The Buddha told Rahula: 'You are also like this. Although you are a monk, you lack sincerity in your speech, your nature is stubborn, and you do not think of striving diligently. You have had a bad reputation, and you are also like a washbasin that cannot be used to hold food.' The Buddha used his toe to nudge the washbasin, and the washbasin began to spin, jumping and falling several times before stopping. The Buddha asked Rahula: 'Do you cherish the washbasin and fear that it will break?' Rahula replied to the Buddha: 'The washbasin is a cheap object used for washing feet. Although I cherish it, I am not particularly concerned.' The Buddha told Rahula: 'You are also like this.'

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。雖為沙門不攝身口，粗言惡說多所中傷，眾所不愛智者不惜，身死神去輪轉三塗，自生自死苦惱無量。諸佛賢聖所不愛惜，亦如汝言不惜澡盤。」羅云聞之慚愧怖悸。佛告羅云：「聽我說喻。昔有國王有一大象，猛黠能戰，計其力勢勝五百小象。其王興軍欲伐逆國，被象鐵鎧象士御之，以雙矛戟系像兩牙，復以二劍繫著兩耳，以曲刃刀系象四腳，復以鐵撾繫著象尾，被象九兵皆使嚴利。像雖藏鼻護不用鬥，象士歡喜知象護身。所以者何？象鼻軟脆，中箭即死，是以不出鼻斗耳。像斗殊久出鼻求劍，像士不與，念此猛象不惜身命，出鼻求劍欲著鼻頭，王及群臣惜此大象，不復使鬥。」佛告羅云：「人犯九惡，唯當護口，如此大象護鼻不鬥。所以然者，畏中箭死。人亦如是，所以護口，當畏三塗地獄苦痛。十惡盡犯不護口者，如此大象分喪身命，不計中箭出鼻斗耳。人亦如是十惡盡犯，不惟三塗毒痛辛苦。若行十善攝口身意，眾惡不犯，便可得道長離三塗，無生死患。」

「我如象鬥，　　不恐中箭，　　常以誠信， 度無戒人。　　譬象調伏，　　可中王乘， 調為尊人，　　乃受誠信。」

羅云聞佛懇惻之誨，感激自勵克骨不忘，精進和柔懷忍如地，識想寂靜得羅漢道。

昔佛在舍衛國祇樹精舍，為四部弟子、天龍鬼神、帝王臣民敷演大法。時有長者居士，名曰呵提曇，來詣佛所，為佛作禮，卻坐一面、叉手長跪白世尊曰：「久承洪化欽仰奉顏，逼私不獲愿垂慈恕

現代漢語譯本：'雖然身為沙門卻不約束自己的身口，言語粗俗惡劣，多有中傷，眾人不喜愛，智者不珍惜，身死神散，在三惡道中輪迴，自生自死，苦惱無量。諸佛賢聖所不喜愛珍惜的，也像你所說的不珍惜洗澡的盆子。'羅云聽了感到慚愧恐懼。佛告訴羅云：'聽我說個比喻。從前有個國王，有一頭大象，勇猛機敏善於戰鬥，估計它的力量勝過五百頭小象。國王興兵想要討伐叛逆的國家，給大象披上鐵甲，由象士駕馭它，用雙矛戟繫在象的兩顆牙上，又用兩把劍繫在兩隻耳朵上，用彎刃刀繫在象的四隻腳上，又用鐵撾繫在象的尾巴上，給大象裝備了九種兵器，都非常鋒利。大象雖然藏起鼻子保護著不用來戰鬥，像士卻很高興，知道大象在保護自己。這是為什麼呢？因為象的鼻子柔軟脆弱，中箭就會死，所以不伸出鼻子戰鬥。大象戰鬥了很久，伸出鼻子想要拿劍，像士不給它，心想這頭猛象不愛惜自己的生命，伸出鼻子想要把劍放在鼻子上，國王和群臣都愛惜這頭大象，不再讓它戰鬥了。'佛告訴羅云：'人犯九種惡行，唯獨應當保護自己的口，就像這頭大象保護鼻子不戰鬥一樣。為什麼這樣呢？因為害怕中箭而死。人也是這樣，之所以要保護自己的口，是應當畏懼三惡道地獄的痛苦。如果犯盡十惡而不保護自己的口，就像這頭大象不顧惜自己的生命，不顧中箭而伸出鼻子戰鬥一樣。人也是這樣，如果犯盡十惡，就不考慮三惡道的劇毒痛苦。如果奉行十善，約束自己的口、身、意，不犯各種惡行，就可以得道，永遠脫離三惡道，沒有生死之患。' '我像大象戰鬥，不害怕中箭，常常以誠信，度化沒有戒律的人。譬如大象被調伏，可以乘坐，被調伏的人是尊貴的人，才能接受誠信。'羅云聽了佛懇切的教誨，感激自勵，銘記在心，精進修行，溫和柔順，懷有忍辱之心，像大地一樣，認識到思想的寂靜，最終證得羅漢道。 從前佛在舍衛國的祇樹精舍，為四部弟子、天龍鬼神、帝王臣民宣講大法。當時有一位長者居士，名叫呵提曇，來到佛的住所，向佛行禮，退坐在一旁，合掌長跪對世尊說：'久聞佛法洪大，欽佩仰慕您的容顏，因為俗事纏身，未能前來，希望您能慈悲寬恕。'

English version: 'Although a monk, he does not restrain his body and mouth, his speech is coarse and malicious, causing much harm. He is not loved by the masses, nor cherished by the wise. When his body dies and his spirit departs, he will revolve in the three evil paths, experiencing endless suffering of birth and death. He is not loved or cherished by the Buddhas and sages, just as you say you do not cherish the washbasin.' Rahula, hearing this, felt ashamed and fearful. The Buddha told Rahula, 'Listen to my parable. Once there was a king who had a great elephant, fierce and clever, skilled in battle. It was estimated that its strength surpassed that of five hundred small elephants. The king raised an army to attack a rebellious country. The elephant was clad in iron armor, and an elephant driver controlled it. Double spears were attached to the elephant's two tusks, two swords were attached to its two ears, curved blades were attached to its four feet, and an iron mace was attached to its tail. The elephant was equipped with nine weapons, all of which were sharp. Although the elephant hid its trunk, protecting it from battle, the elephant driver was pleased, knowing that the elephant was protecting itself. Why is this? Because the elephant's trunk is soft and fragile, and an arrow would kill it. Therefore, it does not extend its trunk to fight. The elephant fought for a long time, then extended its trunk to reach for a sword. The elephant driver did not give it the sword, thinking that this fierce elephant did not cherish its life, extending its trunk to put the sword on its trunk. The king and his ministers cherished this elephant and no longer made it fight.' The Buddha told Rahula, 'When people commit nine evils, they should especially protect their mouths, just like this elephant protects its trunk from fighting. Why is this? Because they fear being killed by an arrow. People are the same. The reason they should protect their mouths is that they should fear the suffering of the three evil paths of hell. If they commit all ten evils and do not protect their mouths, they are like this elephant that does not cherish its life, extending its trunk to fight despite the risk of being hit by an arrow. People are the same. If they commit all ten evils, they do not consider the poisonous and painful suffering of the three evil paths. If they practice the ten good deeds, restraining their mouths, bodies, and minds, and do not commit any evil deeds, they can attain the Way, forever escape the three evil paths, and be free from the suffering of birth and death.' 'I am like an elephant in battle, not fearing arrows, always using sincerity to guide those without precepts. Just as an elephant is tamed and can be ridden by a king, a tamed person is a respected person and can receive trust.' Rahula, hearing the Buddha's earnest teachings, was moved to self-improvement, remembering them deeply. He practiced diligently, becoming gentle and patient, like the earth. He realized the stillness of thought and attained the state of Arhat. Once, the Buddha was at the Jeta Grove in Shravasti, expounding the great Dharma to the fourfold assembly of disciples, gods, dragons, ghosts, and spirits, as well as kings, ministers, and common people. At that time, there was an elder householder named Hatidama who came to the Buddha's abode, bowed to the Buddha, and sat to one side. He knelt with his palms together and said to the World Honored One, 'I have long heard of the vastness of the Buddha's teachings and admired your countenance. Due to worldly affairs, I have been unable to come. I hope you will be merciful and forgive me.'

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。」世尊令坐，即問所從來姓字為何？長跪答曰：「本居士種，字呵提曇，乃先王時為王調象。」佛問居士：「調象之法有幾事乎？」答曰：「常以三事用調大象。何謂為三？一者剛鉤鉤口著其䩭靽，二者減食常令饑瘦，三者捶杖加其楚痛。以此三事乃得調良。」又問：「施此三事何所攝治也？」曰：「鐵鉤鉤口以制強口，不與食飲以制身獷，加捶杖者，以伏其心，正爾便調。」曰：「作此伏者，為何所施用？」答曰：「如是伏已，可中王乘亦可令鬥，隨意前卻無有掛礙。」又問居士：「正有此法？復有其異？」答曰：「調象之法正如此耳。」佛告居士：「但能調象復能自調。」即曰：「不審自調其義云何？唯愿世尊彰演未聞。」佛告居士：「吾亦有三事，用調一切人，亦以自調得至無為。一者至誠制御口業，二以慈貞伏身剛強，三以智慧滅意癡蓋。持是三事度脫一切，離三惡道自致無為，不遭生死憂悲苦惱。」

「如象名護財，　　猛害難禁制， 系靽不與食，　　而猶慕逸象。 本意為純行，　　及常行所安， 悉舍降結使，　　如鉤制象調。 樂道不放逸，　　能常自護心， 是為拔身苦，　　如象出於陷。

「雖為常調，　　如彼新馳，　　亦最善象， 不如自調。　　彼不能適，　　人所不至， 唯自調者，　　能到調方。」

居士聞偈喜慶難量，內情解釋即得法眼，聽者無數皆得道跡

現代漢語譯本 世尊讓（他）坐下，就問（他）從哪裡來，姓什麼，叫什麼名字？（他）長跪回答說：『我本是居士種姓，字叫呵提曇，是先王在世時為國王馴象的人。』佛問居士：『馴象的方法有幾種？』（他）回答說：『我常用三種方法來馴服大象。哪三種呢？第一是用剛鉤鉤住象的嘴，套上韁繩；第二是減少食物，經常讓它飢餓消瘦；第三是用鞭杖抽打，讓它感到痛苦。用這三種方法才能馴服它。』又問：『施用這三種方法，分別控制的是什麼呢？』（他）說：『用鐵鉤鉤住嘴是爲了控制它強硬的嘴，不給它食物是爲了控制它狂野的身體，用鞭杖抽打是爲了降伏它的心，這樣就能馴服它。』（佛）問：『馴服之後，用來做什麼呢？』（他）回答說：『這樣馴服之後，可以給國王乘坐，也可以讓它戰鬥，隨意前進後退，沒有障礙。』又問居士：『只有這種方法嗎？還有其他方法嗎？』（他）回答說：『馴象的方法就是這樣。』佛告訴居士：『你只能馴服大象，還能馴服自己嗎？』（他）說：『我不知道馴服自己的含義是什麼？希望世尊能開示我這未曾聽聞的道理。』佛告訴居士：『我也有三種方法，用來馴服一切人，也用來自我調伏，從而達到無為的境界。第一是用至誠之心控制口業，第二是用慈悲貞潔之心降伏身體的剛強，第三是用智慧滅除心中的愚癡矇蔽。持守這三種方法，可以度脫一切，脫離三惡道，自己達到無為的境界，不遭受生死的憂愁悲傷痛苦。』 『就像名叫護財的象，兇猛難以控制，套上韁繩不給它食物，它仍然嚮往自由。本意是爲了純潔的行為，以及經常安住的地方，全部捨棄，降伏煩惱，就像用鉤子馴服大象一樣。樂於修道而不放逸，能經常守護自己的心，這就是拔除自身痛苦的方法，就像大象從陷阱中出來一樣。 『即使是經常被馴服的，就像剛開始奔跑一樣，即使是最好的象，也不如自我調伏。它不能到達，人所不能到達的地方，只有自我調伏的人，才能到達調伏的境地。』 居士聽了偈語，歡喜慶幸難以言表，內心得到解釋，立刻獲得了法眼，聽的人無數，都得到了道跡。

English version The World Honored One had him sit down and immediately asked where he came from, what his surname and given name were. He knelt down and replied, 'I am of the householder caste, my name is Hatidama, and I was the royal elephant trainer during the time of the former king.' The Buddha asked the householder, 'How many methods are there for training elephants?' He replied, 'I usually use three methods to train elephants. What are the three? First, I use a sharp hook to hook the elephant's mouth and put on a bridle; second, I reduce its food, often making it hungry and thin; third, I beat it with a whip, causing it pain. With these three methods, it can be trained well.' He was asked again, 'What do these three methods control?' He said, 'The iron hook in the mouth is to control its strong mouth, not giving it food is to control its wild body, and beating it with a whip is to subdue its mind, and then it can be trained.' (The Buddha) asked, 'After it is trained, what is it used for?' He replied, 'After it is trained like this, it can be ridden by the king, or it can be made to fight, moving forward and backward at will without any hindrance.' He was asked again, 'Is this the only method? Are there other methods?' He replied, 'The method of training elephants is just like this.' The Buddha told the householder, 'You can only train elephants, can you also train yourself?' He said, 'I do not understand what the meaning of training oneself is? I hope the World Honored One can explain this teaching that I have never heard.' The Buddha told the householder, 'I also have three methods, which I use to train all people, and also to train myself, thereby reaching the state of non-action. First, with a sincere heart, control the karma of the mouth; second, with a compassionate and chaste heart, subdue the strength of the body; third, with wisdom, extinguish the ignorance that covers the mind. By upholding these three methods, one can liberate all, escape the three evil paths, reach the state of non-action, and not suffer the sorrow, grief, and pain of birth and death.' 'Like the elephant named Protector of Wealth, fierce and difficult to control, even when bridled and not given food, it still yearns for freedom. The original intention was for pure conduct, and for the place where one often dwells, all are abandoned, and afflictions are subdued, just like training an elephant with a hook. Rejoicing in the path and not being negligent, being able to constantly guard one's own mind, this is the method of extracting oneself from suffering, just like an elephant coming out of a pit.' 'Even if it is often trained, like a new runner, even if it is the best elephant, it is not as good as self-training. It cannot reach the place where people cannot reach, only those who train themselves can reach the state of training.' The householder, upon hearing the verses, was overjoyed and immeasurably happy. His inner understanding was clarified, and he immediately attained the Dharma Eye. Countless listeners all attained the path.

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法句譬喻經愛慾品第三十二

昔佛在羅閱祇國耆阇崛山精舍之中，為天人龍鬼轉大法輪。時有一人舍家妻子來至佛所，為佛作禮求為沙門，佛即受之令作沙門，命令樹下坐思惟道德。比丘受教便入深山，去精舍百餘里，獨坐樹間思道三年，心不堅固意欲退還，自念舍家求道勤苦，不如早歸見我妻子。作此念已便起出山。佛以聖達見此比丘，應當得道愚故還歸。佛以神足化作沙門，便往逆之道路相見。化人即問：「所從來也？此地平坦可共坐語。」於是二人便坐息語，即答化人：「吾舍家妻子求作沙門，處此深山不能得道，與妻子別不如本願，唐喪我命勞而無獲，今欲悔還見我妻子，快相娛樂后更作計。」須臾之間有老獼猴，久已遠離樹木之間，在無樹之處於中生活。化沙門問此比丘：「是獼猴何故獨在平地？無有樹木云何樂此？」比丘答化人言：「我久見此獼猴，以二事故來住此耳。何等為二？一以妻子眷屬群多，不得飲食快樂恣口。二常晝夜上下樹木，腳底穿壞不得寧息。以此二事故舍樹木來住是間。」二人語頃，復見獼猴走還上樹。化沙門語比丘言：「汝見獼猴還趣樹木不也？」答曰：「見之，此蟲愚癡得離樹木，群從憒鬧不厭勞煩而還入中。」化人復言：「卿亦如是，與此獼猴復何異矣？卿本以二事故來入此山中。何等為二？一以妻婦舍宅為牢獄故，二以兒子眷屬為桎梏故。卿以是故來索求道斷生死苦，方欲歸家，還著桎梏入牢獄中，恩愛戀慕徑趣地獄

現代漢語譯本 昔日，佛陀在羅閱祇國的耆阇崛山精舍中，為天人、龍、鬼等眾生轉大法輪。當時，有一個人捨棄家庭和妻子來到佛陀處，向佛陀行禮，請求出家為沙門。佛陀接受了他，讓他成為沙門，並命令他在樹下靜坐，思考道德。這位比丘接受教誨后，便進入深山，離精舍百餘里，獨自在樹間思道三年。然而，他的心志不堅定，想要退回。他心想，捨棄家庭求道如此辛苦，不如早點回去見我的妻子。有了這個念頭，他便起身出山。佛陀以聖明的智慧看到這位比丘，知道他本應得道，卻因愚昧而要返回。佛陀便以神通化作一位沙門，在路上迎接他。化身沙門問道：『你從哪裡來？這裡平坦，可以一起坐下談話。』於是二人便坐下休息交談。比丘回答化身沙門說：『我捨棄家庭和妻子，出家為沙門，在這深山中卻不能得道。與妻子分離不如我的本願，白白喪失生命，勞苦而無所得。現在我想要後悔回去見我的妻子，快快樂樂地玩樂，以後再做打算。』過了一會兒，有一隻老獼猴，很久以前就離開了樹木，在沒有樹木的地方生活。化身沙門問這位比丘：『這獼猴為何獨自在平地上？沒有樹木，它怎麼會喜歡這裡？』比丘回答化身沙門說：『我很久以前就看到這隻獼猴，它因為兩個原因才住在這裡。哪兩個原因呢？一是它因為妻子眷屬眾多，不能飲食快樂，恣意吃喝。二是它常常晝夜上下樹木，腳底磨破，不得安寧。因此，它因為這兩個原因才捨棄樹木來到這裡。』兩人說話間，又看到獼猴跑回樹上。化身沙門對這位比丘說：『你看到獼猴又回到樹上去了嗎？』比丘回答說：『看到了。這蟲子真是愚癡，好不容易離開了樹木，擺脫了群體的喧鬧，不厭煩勞累，又回到樹中。』化身沙門又說：『你也像這樣，和這獼猴又有什麼區別呢？你本來因為兩個原因才來到這山中。哪兩個原因呢？一是你認為妻子和住宅是牢獄，二是認為兒子和眷屬是枷鎖。你因為這個原因才來尋求道，斷絕生死之苦，現在卻想要回家，重新戴上枷鎖，進入牢獄之中，貪戀恩愛，直接走向地獄。』

English version Once, the Buddha was at the Gṛdhrakūṭa Mountain Monastery in Rājagṛha, turning the great Dharma wheel for gods, humans, dragons, and ghosts. At that time, a man left his family and wife to come to the Buddha, bowed to the Buddha, and asked to become a śrāmaṇa. The Buddha accepted him, made him a śrāmaṇa, and ordered him to sit under a tree to contemplate morality. The bhikkhu, having received the teaching, went into the deep mountains, more than a hundred li from the monastery, and sat alone among the trees for three years, contemplating the Way. However, his mind was not firm, and he wanted to return. He thought to himself, 'Leaving home to seek the Way is so arduous, it would be better to return early to see my wife.' With this thought, he got up and left the mountain. The Buddha, with his holy wisdom, saw this bhikkhu, knowing that he should have attained the Way, but was returning due to his foolishness. The Buddha then transformed himself into a śrāmaṇa and went to meet him on the road. The transformed śrāmaṇa asked, 'Where do you come from? This place is flat, we can sit and talk together.' So the two sat down to rest and talk. The bhikkhu replied to the transformed śrāmaṇa, 'I left my family and wife to become a śrāmaṇa, but I cannot attain the Way in these deep mountains. Separating from my wife is not what I wished for. I am wasting my life, toiling without gain. Now I want to regret and return to see my wife, to enjoy myself happily, and then make other plans.' After a while, there was an old monkey that had long left the trees and was living in a treeless place. The transformed śrāmaṇa asked the bhikkhu, 'Why is this monkey alone on the flat ground? Without trees, how can it like this place?' The bhikkhu replied to the transformed śrāmaṇa, 'I have seen this monkey for a long time. It lives here for two reasons. What are the two reasons? First, because it has many wives and relatives, it cannot eat and drink happily and freely. Second, it is always going up and down the trees day and night, and its feet are worn out, so it cannot rest. Therefore, it left the trees and came to live here for these two reasons.' As the two were talking, they saw the monkey run back up the tree. The transformed śrāmaṇa said to the bhikkhu, 'Did you see the monkey return to the trees?' The bhikkhu replied, 'I saw it. This creature is truly foolish. It finally left the trees, escaped the noise of the group, and without being tired of the labor, it returned to the trees.' The transformed śrāmaṇa then said, 'You are just like that, what difference is there between you and this monkey? You originally came to this mountain for two reasons. What are the two reasons? First, you considered your wife and house to be a prison, and second, you considered your sons and relatives to be shackles. Because of this, you came to seek the Way, to cut off the suffering of birth and death, but now you want to go home, put on the shackles again, enter the prison, and be greedy for love, going directly to hell.'

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。」化沙門即現相好丈六金色光明，普照感動一山，飛鳥走獸尋光而來，皆識宿命心內悔過。

「如樹根深固，　　雖截猶復生， 愛意不盡除，　　輒當還受苦。 獼猴如離樹，　　得脫復趣樹， 眾人亦如是，　　出獄復入獄。 貪意為常流，

「習與憍慢並，　　思想猗淫慾， 自覆無所見。　　一切意流衍， 愛結如葛藤，　　唯慧分別見， 能斷意根源。　　夫從愛潤澤， 思想為滋蔓，　　愛慾深無底， 老死是用增。」

比丘見佛光相炳著，又聞偈言悚然戰慄，五體投地懺悔謝過，內自改責即便卻息數隨止觀，在於佛前逮得應真。諸天來聽聞皆歡喜，散華供養稱善無量。

◎法句譬喻經卷第三

◎昔羅閱祇南四千里有國，奉事梵志數千人。時國大旱三年不雨，禱祠諸神無所不遍，王問梵志問其所由，諸梵志言：「吾等當齋戒訖竟，當遣人與梵天相聞，問其災異。」王言：「大善！齋戒所乏愿見告示。」諸梵志言：「當得二十車薪酥蜜膏油華香幡蓋，金銀祭器盡用須之。」王即辦送，出至城外，去城七里平廣之地積薪如山，共相推獎其有不惜身者終生梵天，選得七人，當就火燒遣至梵天。七人受祭咒愿訖，踧使上薪，從下放火當燒殺之。煙焰烔然熱氣直至，七人惶懼左右求救無有救者，舉聲曰：「三界之中寧有大慈愍念我厄者，愿受自歸。」佛遙知之，尋聲往救，在虛空中顯現相好，七人見佛，悲喜跳踴：「唯愿自歸救我痛熱

現代漢語譯本：『化沙門』即刻顯現出莊嚴的丈六金色身相，光明普照，感動了整座山，飛鳥走獸都循著光芒而來，都憶起了前世的宿命，內心悔恨過錯。 現代漢語譯本：『如同樹根深固，即使被砍斷仍會復生，愛慾若不徹底斷除，終將再次遭受痛苦。』『如同獼猴離開樹木，脫身後又會回到樹上，世人也是如此，出離牢獄又會再次入獄。』『貪慾如同常流不息的河流，』 現代漢語譯本：『與驕慢習氣並存，思想沉溺於淫慾，自我矇蔽而看不清真相。一切意念都在流轉，愛慾的束縛如同葛藤纏繞，唯有智慧才能分辨看清，才能斬斷意念的根源。』『人因愛慾的滋潤，思想得以滋長蔓延，愛慾深不見底，老死因此而增長。』 現代漢語譯本：比丘見到佛陀的光明相好如此顯著，又聽聞佛陀所說的偈語，內心悚然戰慄，五體投地懺悔謝罪，內心自我責備，隨即停止數息觀，在佛陀面前證得了阿羅漢果位。諸天前來聽聞佛法，都歡喜踴躍，散花供養，稱讚佛陀的功德無量。 現代漢語譯本：◎《法句譬喻經》卷第三 現代漢語譯本：◎過去在羅閱祇城南四千里處有一個國家，供奉著數千名婆羅門。當時國家大旱，三年沒有下雨，向諸神祈禱，無所不遍。國王詢問婆羅門原因，婆羅門說：『我們應當齋戒完畢，然後派人與梵天溝通，詢問災異的原因。』國王說：『很好！齋戒所需之物，請告知。』婆羅門說：『需要二十車柴薪、酥油、蜂蜜、膏油、鮮花、幡蓋，以及金銀祭器，全部都要用到。』國王立即準備送去，出城到七里外平坦寬闊的地方，堆積柴薪如山，互相推舉那些不惜身命的人，說他們死後可以升到梵天。選出七人，讓他們登上柴堆，從下面放火燒死，送他們到梵天。七人接受祭祀和咒愿后，被推上柴堆，從下面點火焚燒。煙焰熾熱，熱氣逼人，七人驚恐萬分，左右求救，無人能救，於是大聲呼喊：『三界之中，難道沒有大慈大悲，憐憫我們厄難的人嗎？我們願意皈依！』佛陀遙知此事，循聲前往救度，在虛空中顯現莊嚴的相好。七人見到佛陀，悲喜交加，跳躍歡呼：『唯愿皈依，救我們脫離痛苦！』

English version: 'The transformed Shramana' immediately manifested a majestic sixteen-foot golden form, its light illuminating and moving the entire mountain. Birds and beasts, drawn by the light, came forth, all recalling their past lives and repenting their wrongdoings. English version: 'Like a tree whose roots are deep and firm, though cut down, it will grow again. If desire is not completely eradicated, one will inevitably suffer again.' 'Like a monkey that leaves a tree, only to return to it, so too are people; they leave prison only to return again.' 'Greed is like a constant flowing stream,' English version: 'It exists alongside arrogance and pride, thoughts are immersed in lust, self-concealed and unable to see the truth. All thoughts are in flux, the bonds of desire are like tangled vines, only wisdom can discern and see clearly, and sever the root of intention.' 'Because of the nourishment of desire, thoughts grow and spread, the depths of desire are unfathomable, and old age and death are thereby increased.' English version: The Bhikshu, seeing the Buddha's radiant form and hearing the verses, trembled with fear, prostrated himself in repentance, and self-reproached. He then ceased his counting breaths and practiced contemplation, attaining Arhatship before the Buddha. The devas came to hear the Dharma, rejoicing and scattering flowers in offering, praising the Buddha's immeasurable merit. English version: ◎The Parable of the Dhammapada, Volume Three English version: ◎In the past, four thousand miles south of Rajagriha, there was a kingdom that served thousands of Brahmins. At that time, the kingdom suffered a severe drought for three years, and no rain fell. They prayed to all the gods, but to no avail. The king asked the Brahmins for the reason, and the Brahmins said, 'We should complete our fast, and then send someone to communicate with Brahma, asking about the cause of the disaster.' The king said, 'Very well! Please tell me what is needed for the fast.' The Brahmins said, 'We need twenty carts of firewood, ghee, honey, oil, flowers, banners, and canopies, as well as gold and silver sacrificial vessels, all of which will be used.' The king immediately prepared and sent them out of the city to a flat, wide area seven miles away, where they piled up firewood like a mountain. They encouraged those who were willing to sacrifice their lives, saying that they would ascend to Brahma after death. They selected seven people, had them climb onto the pyre, and set it on fire from below, burning them to death and sending them to Brahma. After the seven people received the sacrifices and blessings, they were pushed onto the pyre, and the fire was lit from below. The smoke and flames were intense, and the heat was unbearable. The seven people were terrified and looked around for help, but there was no one to save them. They cried out, 'In the three realms, is there no one with great compassion who will pity our plight? We are willing to take refuge!' The Buddha, knowing this from afar, went to their rescue, appearing in the sky with a majestic form. The seven people, seeing the Buddha, were filled with joy and sorrow, and they jumped up and shouted, 'We take refuge! Save us from this suffering!'

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。」於是世尊即說偈言：

「或多自歸，　　山川樹神，　　厝立影象， 禱祠求福。　　自歸如是，　　非吉非上， 彼不能來，　　度汝眾苦。　　如有自歸， 佛法僧眾，　　道德四諦，　　必見正慧。 生死極苦，　　從諦得度，　　度世八難， 斯除眾苦。　　自歸三尊，　　最吉最上， 唯獨有是，　　度一切苦。」

佛說渴訖火聲尋滅，七人獲安心喜無量。梵志國人莫不驚悚，仰瞻世尊光相赫奕分身散體，東沒西現存亡自由，身出水火五色晃昱，眾人見之五體歸命。於是七人從薪下出，悲喜交集而說偈言：

「見聖人快，　　得依附快，　　得離愚人， 為善獨快。　　守正見快，　　互說法快， 與世無諍，　　戒具常快。　　使賢居快， 如親親會，　　近仁智者，　　多聞高遠。」

於是七人說此偈已，及諸梵志願為弟子。佛即受之，皆為沙門，得羅漢道。國王臣民咸各修道，天尋大雨國豐民寧，道化興隆莫不樂聞。

法句譬喻經卷第四

喻愛慾品第三十二之二

◎昔佛在舍衛國為天人說法，時城中有婆羅門長者，財富無數，為人慳貪不好佈施，食常閉門不喜人客，若其食時輒敕門士堅閉門戶，勿令有人妄入門裡，乞丐求索、沙門梵志不能得與其相見。爾時長者欻思美食，便敕其妻令作飯食，教殺肥雞姜椒和調炙之令熟。飲食饤饾即時已辦，敕外閉門，夫婦二人坐，一小兒著聚中央便共飲食。父母取雞肉著兒口中，如是數過初不肯廢

現代漢語譯本：於是世尊就說了偈語： 『有很多人歸依山川樹神，設立神像，祈禱祭祀以求福。像這樣歸依，既不吉祥也不高尚，他們不能來解脫你們的眾多痛苦。如果有人歸依佛、法、僧三寶，以及道德和四諦真理，必定能見到真正的智慧。生死是極大的痛苦，從真理中才能得到解脫，度過世間的八種苦難，這樣才能消除眾多的痛苦。歸依三寶，是最吉祥、最高尚的，只有這樣才能解脫一切痛苦。』 佛說完，渴火的聲音隨即消失，七個人獲得了安心，喜悅無量。婆羅門和國人都感到震驚，仰望世尊，只見他的光芒閃耀，分身散體，在東方消失又在西方出現，生死自由，身體發出水火五色的光芒，眾人見到后五體投地，歸順佛陀。於是七個人從柴堆下出來，悲喜交加，說了偈語： 『見到聖人真快樂，能夠依附聖人真快樂，能夠遠離愚人，獨自行善真快樂。堅守正道真快樂，互相說法真快樂，與世無爭，持守戒律真快樂。使賢人居住真快樂，如同親人相會，親近仁慈智慧的人，多聞博學真快樂。』 七個人說完偈語后，以及其他婆羅門都願意成為佛陀的弟子。佛陀接受了他們，都讓他們出家為沙門，最終都證得了阿羅漢果位。國王、大臣和百姓都各自修行佛法，不久天降大雨，國家富足，人民安寧，佛法興盛，沒有誰不樂意聽聞佛法。

《法句譬喻經》卷第四

喻愛慾品第三十二之二

從前佛陀在舍衛國為天人和眾人說法時，城裡有一位婆羅門長者，財富無數，為人卻很吝嗇，不喜歡佈施。他吃飯時常常關上門，不喜歡有客人來訪。如果吃飯的時候，就命令守門人把門關緊，不要讓任何人隨便進入門內，乞丐、沙門、婆羅門都不能見到他。當時，長者忽然想吃美食，就命令他的妻子做飯，教她殺一隻肥雞，用姜和辣椒調味，烤熟。飯菜很快就準備好了，他命令外面關上門，夫妻二人坐下，中間放著一個小孩子，一起吃飯。父母把雞肉放到孩子的嘴裡，像這樣多次，從不停止。

English version: Then the World Honored One spoke in verse: 'Many take refuge in mountains, rivers, and tree spirits, setting up images and praying for blessings. Such refuge is neither auspicious nor supreme; they cannot come to deliver you from your many sufferings. If one takes refuge in the Buddha, the Dharma, and the Sangha, as well as in morality and the Four Noble Truths, one will surely see true wisdom. Birth and death are extreme suffering; only through the Truth can one be liberated, passing through the eight difficulties of the world, thus eliminating all suffering. Taking refuge in the Three Jewels is the most auspicious and supreme; only this can deliver one from all suffering.' After the Buddha spoke, the sound of the burning fire ceased immediately, and the seven people were filled with peace and immeasurable joy. The Brahmins and the people of the kingdom were astonished, looking up at the World Honored One, whose light shone brightly, his body dividing and scattering, disappearing in the east and appearing in the west, free in life and death, his body emitting light of water, fire, and five colors. Upon seeing this, the people prostrated themselves, surrendering to the Buddha. Then the seven people emerged from under the firewood, filled with both sorrow and joy, and spoke in verse: 'It is joyful to see a sage, it is joyful to rely on a sage, it is joyful to be apart from the foolish, it is joyful to do good alone. It is joyful to uphold righteousness, it is joyful to discuss the Dharma with each other, it is joyful to be without strife in the world, it is joyful to keep the precepts. It is joyful to have the virtuous dwell with us, like a gathering of relatives, it is joyful to be close to the benevolent and wise, it is joyful to be learned and far-reaching.' After the seven people spoke these verses, and the other Brahmins also wished to become disciples of the Buddha. The Buddha accepted them, and they all became monks, eventually attaining the state of Arhat. The king, ministers, and people all practiced the Dharma, and soon a great rain fell, the country became prosperous, the people were at peace, and the Dharma flourished, with everyone gladly listening to it.

The Sutra of the Parables of the Dhammapada, Volume Four

Chapter Thirty-Two, Part Two: The Parable of Desire

Once, when the Buddha was in Shravasti, teaching the gods and people, there was a Brahmin elder in the city who was immensely wealthy but very stingy and disliked giving alms. When he ate, he would always close the door, not wanting any guests. If it was mealtime, he would order the gatekeeper to close the gate tightly, not allowing anyone to enter, so that beggars, monks, and Brahmins could not see him. At that time, the elder suddenly desired a delicious meal, so he ordered his wife to prepare food, instructing her to kill a fat chicken, season it with ginger and pepper, and roast it until cooked. The meal was quickly prepared, and he ordered the door to be closed. The husband and wife sat down, with a small child in the middle, and began to eat together. The parents put chicken meat into the child's mouth, doing so repeatedly without stopping.

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。佛知此長者宿福應度，化作沙門，伺其坐食現出坐前，咒愿且言：「多少佈施可得大富。」長者舉頭見化沙門，即罵之曰：「汝為道士而無羞恥，室家坐食何為搪揬？」沙門答曰：「卿自愚癡不知慚羞，今我乞士何為慚羞？」長者問曰：「吾及室家自相娛樂，何故慚羞？」沙門答曰：「卿殺父妻母供養怨家，不知慚羞，反謂乞士何不慚羞？」

於是沙門即說偈言：

「所生枝不絕，　　但用食貪慾， 養怨益丘冢，　　愚人常汲汲。 雖獄有鉤鍱，　　慧人不謂牢， 愚見妻子飾，　　染著愛甚牢。 慧說愛為獄，　　深固難得出， 是故當斷棄，　　不親欲為安。」

長者聞偈驚而問之：「道人何故而說此語也？」道人答曰：「案上雞者是卿先世時父，以慳貪故常生雞中為卿所食。此小兒者，往昔作羅剎，卿作賈客大人乘船入海，每輒流墮羅剎國中，為羅剎所食。如是五百世壽盡，來生為卿作子，以卿餘罪未畢，故來欲相害耳。今是妻者，是卿先世時母，以恩愛深固，故今還與卿作婦。今卿愚癡不識宿命，殺父養怨、以母為妻，五道生死輪轉無際，周旋五道誰能知者？唯有道士見此睹彼，愚者不知，豈不慚羞？」於是長者懎然毛豎如畏怖狀，佛現威神令識宿命，長者見佛即識宿命，尋則懺悔謝佛，便受五戒，佛為說法，即得須陀洹道。

昔佛在舍衛國，祇洹說法。時有年少比丘入城分衛，見一年少女人端正無比，心存色慾迷結不解，遂便成病食飲不下，顏色憔悴委臥不起

現代漢語譯本：佛知道這位長者宿世有福，應該被度化，就化作沙門，等候他吃飯時出現在他面前，祝願說：『佈施多少才能獲得大富？』長者抬頭看見化作的沙門，就罵他說：『你作為道士卻不知羞恥，在別人家吃飯時為何要來糾纏？』沙門回答說：『你自己愚癡不知羞恥，現在我乞討，為何要感到羞恥？』長者問道：『我和家人自娛自樂，為何感到羞恥？』沙門回答說：『你殺害父親、娶母親來供養怨家，不知羞恥，反而問乞討的人為何不感到羞恥？』 於是沙門就說了偈語： 『所生的枝條不會斷絕，只是用來滿足貪慾， 養育怨家，增添墳墓，愚蠢的人常常忙碌不停。 雖然監獄有枷鎖鐐銬，有智慧的人不認為那是牢籠， 愚蠢的人看到妻子兒女的裝飾，執著于愛戀，如同牢籠一般。 智慧的人說愛是監獄，深固難以逃脫， 所以應當斷絕拋棄，不親近慾望才能安穩。』 長者聽了偈語，驚恐地問道：『道人為何說這些話？』道人回答說：『桌上的雞是你前世的父親，因為慳吝貪婪，常常轉生為雞被你吃掉。這個小孩，過去是羅剎，你作為商人乘船入海，常常漂流到羅剎國，被羅剎吃掉。這樣五百世壽命結束，來生做你的兒子，因為你還有罪業未了，所以來想要害你。現在這個妻子，是你前世的母親，因為恩愛深厚，所以現在又和你做夫妻。現在你愚癡不認識宿命，殺害父親、養育怨家、娶母親為妻，在五道中生死輪迴沒有盡頭，在五道中周旋誰能知道？只有道士能看到這些，愚蠢的人不知道，難道不感到羞恥嗎？』於是長者驚恐地汗毛豎立，如同害怕的樣子，佛顯現威神讓他認識宿命，長者見到佛就認識了宿命，立刻懺悔感謝佛，就受了五戒，佛為他說法，立刻證得須陀洹道。 過去佛在舍衛國祇洹說法。當時有一位年輕的比丘進城乞食，看到一位年輕女子容貌端正無比，心中產生愛慾迷戀，無法解脫，於是就生病了，吃不下飯，臉色憔悴，臥床不起。

English version: The Buddha, knowing that this elder had accumulated merit in past lives and was ready to be guided, transformed into a monk. He waited until the elder was eating, then appeared before him, offering a blessing and saying, 'How much giving is needed to attain great wealth?' The elder looked up and saw the transformed monk, and immediately scolded him, saying, 'You, as a monk, have no shame. Why are you intruding while we are eating in our home?' The monk replied, 'You are foolish and know no shame. Why should I, a beggar, feel shame?' The elder asked, 'My family and I are enjoying ourselves. Why should we feel shame?' The monk answered, 'You kill your father, take your mother as a wife to nourish your enemies, and you know no shame, yet you ask why a beggar should not feel shame?' Then the monk spoke a verse: 'The branches of birth never cease, only used to satisfy greed, Nourishing enemies, adding to the grave, the foolish are always busy. Though prisons have shackles and chains, the wise do not see them as confinement, The foolish see the adornments of wives and children, clinging to love as if in a prison. The wise say love is a prison, deep and difficult to escape, Therefore, one should cut it off and abandon it, not clinging to desire for peace.' The elder, hearing the verse, was startled and asked, 'Why do you say these things, monk?' The monk replied, 'The chicken on the table is your father from a previous life. Because of his stinginess and greed, he is constantly reborn as a chicken to be eaten by you. This child was once a Rakshasa. You, as a merchant, sailed the sea and often drifted to the Rakshasa's land, where you were eaten by the Rakshasa. After five hundred lifetimes, he is reborn as your son, because your remaining karma is not yet exhausted, so he comes to harm you. This wife is your mother from a previous life. Because of deep love and affection, she is now your wife again. Now you are foolish and do not recognize your past lives. You kill your father, nourish your enemies, and take your mother as a wife. In the five paths of existence, the cycle of birth and death has no end. Who can know the wanderings in the five paths? Only a monk can see this. The foolish do not know, so should they not feel shame?' Then the elder was terrified, his hair standing on end as if in fear. The Buddha manifested his divine power, allowing him to recognize his past lives. The elder saw the Buddha and immediately recognized his past lives. He then repented and thanked the Buddha, and received the five precepts. The Buddha preached the Dharma to him, and he immediately attained the state of Srotapanna. In the past, the Buddha was teaching the Dharma at Jeta Grove in Shravasti. At that time, a young monk went into the city to beg for alms. He saw a young woman of unparalleled beauty, and his heart became entangled in lust and infatuation, unable to break free. As a result, he fell ill, unable to eat or drink, his face pale and emaciated, and he lay in bed, unable to rise.

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。同學道人往問訊之：「何所患苦？」年少比丘具說其意，欲壞道心，從彼愛慾愿不如意，愁結為病。同學諫喻不入其耳，便強扶持將至佛所，具以事狀啟白世尊。佛告年少比丘：「汝愿易得耳不足愁結也，吾當為汝方便解之。且起食飲。」比丘聞之坦然意喜，氣結便通。於是世尊將此比丘並與大眾，入舍衛城到好女舍，好女已死停屍三日，室家悲號不忍埋藏，身體臭脹不凈流出。佛告比丘：「汝所貪惑好女人者今已如此，萬物無常變在呼吸，愚者觀外不見其惡，纏綿罪網以為快樂。」

「見色心迷惑，　　不惟觀無常， 愚以為美善，　　安知其非真。 以淫樂自裹，　　譬如蠶作繭， 智者能斷棄，　　不眄除眾苦。 心念放逸者，　　見淫以為凈， 恩愛意盛增，　　從是造牢獄。 覺意滅淫者，　　常念欲不凈， 從是出邪獄，　　能斷老死患。」

於是年少比丘見此女人，死已三日面色膀爛其臭難近，又聞世尊清誨之偈，悵然意悟自知迷謬，為佛作禮叩頭悔過。佛授自歸將還祇洹，沒命精進得羅漢道。所將大眾無央數人，見色慾之穢信無常之證，貪愛望止亦得道跡。

昔佛在舍衛精舍為天人龍鬼說法。時世有大長者，財富無數，有一息男年十二三。父母命終，其兒年小未知生活理家之事，泮散財物數年便盡，久後行乞由不自供。其父有親友長者大富無數，一日見之問其委曲，長者愍念將歸經紀，以女配之，給與奴婢車馬，資財無數，更作屋宅成立門戶

現代漢語譯本： 一位同學去問候那位比丘：『你有什麼痛苦？』 年少的比丘詳細地說了他的情況，他想放棄修道之心，因為對愛慾的追求未能如願，愁悶鬱結成病。同學勸說他，他聽不進去，於是強行扶持他到佛陀那裡，詳細地把情況稟告了世尊。佛陀告訴年少的比丘：『你的願望很容易實現，不必為此愁悶。我將為你方便解決。先起來吃飯喝水吧。』 比丘聽了，心情舒暢，鬱結之氣便通了。於是世尊帶著這位比丘和大眾，來到舍衛城，到了一位美貌女子的家。那女子已經死了，停屍三天，家人悲傷哭號，不忍心埋葬，屍體腐爛腫脹，流出污穢之物。佛陀告訴比丘：『你所貪戀迷惑的美麗女子現在已經這樣了，萬物無常，變化就在呼吸之間。愚蠢的人只看外表，看不到它的醜惡，被罪惡的網纏繞，還以為是快樂。』

『見到美色心生迷惑，不考慮無常的道理，愚蠢的人以為是美好，哪裡知道它不是真實的。被淫慾的快樂包裹，就像蠶作繭自縛。有智慧的人能夠斷除拋棄，不留戀，從而消除眾多的痛苦。心中放縱的人，把淫慾看作是清凈的，恩愛之情日益增長，從此造下牢獄。覺悟到淫慾的危害的人，常常想著慾望是不清凈的，從此走出邪惡的牢獄，能夠斷除衰老和死亡的憂患。』

於是，年少的比丘看到這個女人，死後三天，面色腐爛，臭氣難聞，又聽了世尊清凈的教誨，悵然醒悟，知道自己錯了，向佛陀行禮叩頭懺悔。佛陀接受了他的皈依，帶他回到祇洹精舍，他沒命地精進修行，最終證得羅漢果位。一同前往的大眾，無數人，看到屍體的污穢，相信了無常的道理，貪愛之心停止，也證得了道果。

過去，佛陀在舍衛精舍為天人龍鬼說法。當時世上有一位大富長者，財富無數，有一個兒子，十二三歲。父母去世后，兒子年幼，不懂得生活和理家的道理，把家產揮霍一空，幾年就用完了，後來靠乞討度日，連自己都養不活。他父親有一位親友，也是一位大富長者，一天見到他，問明了情況，長者憐憫他，把他帶回家，幫他經營產業，把女兒嫁給他，給他奴婢車馬，無數的資財，又給他蓋房子，讓他成家立業。

English version: A fellow monk went to inquire of the young monk: 'What is your suffering?' The young monk explained in detail that he wanted to give up his path of cultivation because his pursuit of love and desire had not been fulfilled, and his sorrow had turned into an illness. His fellow monk tried to persuade him, but he wouldn't listen, so he forcibly took him to the Buddha and reported the situation to the World Honored One. The Buddha told the young monk: 'Your wish is easily attainable, there is no need to be so sorrowful. I will find a way to help you. First, get up and eat and drink.' Upon hearing this, the monk felt relieved and his distress was eased. Then, the World Honored One took this monk and the assembly to the city of Shravasti, to the house of a beautiful woman. The woman had already died, and her body had been lying there for three days. Her family was weeping and wailing, unable to bear to bury her. Her body was swollen and rotting, with foul substances oozing out. The Buddha told the monk: 'The beautiful woman you were so infatuated with is now like this. All things are impermanent, changing with every breath. Foolish people only look at the outside and do not see the ugliness within. They are entangled in the net of sin and think it is happiness.'

'Seeing beauty, the mind is deluded, not considering the principle of impermanence. Fools think it is good and beautiful, but how do they know it is not real? They are wrapped in the pleasure of lust, like a silkworm making its own cocoon. The wise can cut it off and abandon it, not lingering, thus eliminating many sufferings. Those who indulge their minds see lust as pure, and their love and affection grow stronger, thus creating a prison for themselves. Those who are aware of the harm of lust constantly think of desire as impure, thus escaping the evil prison and being able to cut off the worries of old age and death.'

Then, the young monk saw this woman, who had been dead for three days, her face rotten and her stench unbearable. He also heard the Buddha's pure teachings, and he was awakened with a sense of regret, realizing his mistake. He bowed to the Buddha and repented. The Buddha accepted his refuge and took him back to the Jetavana Monastery. He practiced diligently and eventually attained the state of Arhat. The countless people who had gone with them saw the filth of the corpse and believed in the truth of impermanence. Their desire and craving ceased, and they also attained the path.

In the past, the Buddha was at the Jetavana Monastery in Shravasti, teaching the Dharma to gods, humans, dragons, and ghosts. At that time, there was a wealthy elder with countless riches. He had a son who was twelve or thirteen years old. After his parents passed away, the son was young and did not understand how to manage his life or family affairs. He squandered his family's wealth, and within a few years, it was all gone. Later, he lived by begging, unable to even support himself. His father had a close friend, also a wealthy elder, who saw him one day and asked about his situation. The elder took pity on him and brought him home, helping him manage his business. He married his daughter to him, gave him servants, carriages, and countless resources, and also built him a house, helping him establish a household.

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。為人懶惰，無有計校不能生活，坐散財盡日更飢困。長者以其女故更與資財，故復如前遂至貧乏。長者數餉，用之無道，念叵成就，欲奪其婦更嫁與人，宗家共議。女竊聞之還語其夫：「我家群強勢能奪卿，以卿不能生活故，卿當云何欲作何計也？」其夫聞婦言慚愧自念：「是吾薄福生失覆蓋，不習家計生活之法，今當失婦乞丐如故。恩愛已行貪慾情著，今當生別情豈可勝？」思惟反覆便興惡念，將婦入房，今欲與汝共死一處，即便剌婦還自刺害，夫婦俱死。奴婢驚走往告長者，長者大小驚來看視，見其已然，棺殮遣送如國常法。長者大小憂愁念女不去，須臾聞佛在世教化說法，見者歡喜忘憂除患，將家大小往到佛所，為佛作禮卻坐一面。佛問長者：「為所從來？何以不樂憂愁之色？」長者白言：「居門不德，前嫁一女，值遇愚夫不能生活，欲奪其婦便殺婦及身，共死如此。遣送適還過覲世尊。」佛告長者：「貪慾瞋恚世之常病，愚癡無智患害之門，三界五道由此墮淵，展轉生死無央數劫，受苦萬端由尚不悔，豈況愚人能得識此？貪慾之毒滅身滅族，害及眾生何況夫婦？」

「愚以貪自縛，　　不求度彼岸， 貪為財愛故，　　害人亦自害。 愛慾意為田，　　淫怒癡為種， 故施度世者，　　得福無有量。 伴少而貨多，　　商人怵惕懼， 嗜慾賊害命，　　故慧不貪慾。」

爾時長者聞佛說偈，欣然歡喜忘憂除患，即于座上一切大小及諸聽者，破二十億惡，得須陀洹道

現代漢語譯本：

那人因為懶惰，沒有生計，不能維持生活，坐吃山空，錢財耗盡，每天更加飢餓困頓。長者因為他娶了自己的女兒，又給了他一些錢財，但他又像之前一樣，很快就變得貧困。長者多次接濟他，但他用錢沒有節制，長者認為他無法成器，就想把女兒奪回來，再嫁給別人，家族裡的人也一起商議。女兒偷偷聽到這件事，就告訴她的丈夫：『我家勢力強大，能把你搶走，因為你不能維持生計。你打算怎麼辦，有什麼計劃嗎？』她的丈夫聽了妻子的話，感到慚愧，心想：『這是我命薄福淺，沒有得到庇佑，不學習持家謀生的方法，現在要失去妻子，又要像以前一樣乞討了。恩愛已經產生，貪戀的情慾難以割捨，現在要生離死別，這情景怎麼能承受？』他反覆思量，就產生了邪惡的念頭，把妻子拉進房間，說：『現在我要和你一起死在這裡。』說完就刺殺了妻子，然後自殺，夫妻倆都死了。奴婢驚慌逃跑，去告訴長者。長者一家大小都驚慌地趕來看，看到他們已經死了，就按照國家的喪葬習俗，把他們裝進棺材，送去安葬。長者一家大小都憂愁，思念女兒，無法釋懷。過了一會兒，他們聽說佛陀在世，教化眾生，宣講佛法，見到佛陀的人都會歡喜，忘記憂愁，消除煩惱，於是長者帶著全家大小來到佛陀所在的地方，向佛陀行禮，然後坐在一旁。佛陀問長者：『你們從哪裡來？為什麼面帶憂愁，不快樂呢？』長者回答說：『我家裡不積德，之前嫁了一個女兒，嫁給了一個愚蠢的丈夫，他不能維持生計，我想把女兒奪回來，他就殺了妻子和自己，一起死了。現在送葬回來，特來拜見世尊。』佛陀告訴長者：『貪慾和嗔恨是世間常見的疾病，愚癡無知是災禍的根源，三界五道眾生因此墮入深淵，輾轉生死，經歷無數劫難，遭受各種痛苦，卻仍然不悔改，更何況愚人能認識到這些呢？貪慾的毒害會使人身敗名裂，甚至滅族，還會危害眾生，更何況是夫妻之間呢？』

『愚人被貪慾束縛， 不尋求到達彼岸的方法。 因為貪戀錢財和愛慾， 既傷害別人也傷害自己。 愛慾是心田， 淫慾、嗔怒、愚癡是種子。 所以佈施給度化世間的人， 得到的福報是無量的。 同伴少而貨物多， 商人會感到恐懼和不安。 貪慾像賊一樣會害人性命， 所以有智慧的人不會貪戀慾望。』

當時，長者聽了佛陀說的偈語，欣然歡喜，忘記了憂愁，消除了煩惱，當場在座的所有人，包括長者一家大小和所有聽法的人，都破除了二十億的惡念，證得了須陀洹果位。 現代漢語譯本：

那人因為懶惰，沒有生計，不能維持生活，坐吃山空，錢財耗盡，每天更加飢餓困頓。長者因為他娶了自己的女兒，又給了他一些錢財，但他又像之前一樣，很快就變得貧困。長者多次接濟他，但他用錢沒有節制，長者認為他無法成器，就想把女兒奪回來，再嫁給別人，家族裡的人也一起商議。女兒偷偷聽到這件事，就告訴她的丈夫：『我家勢力強大，能把你搶走，因為你不能維持生計。你打算怎麼辦，有什麼計劃嗎？』她的丈夫聽了妻子的話，感到慚愧，心想：『這是我命薄福淺，沒有得到庇佑，不學習持家謀生的方法，現在要失去妻子，又要像以前一樣乞討了。恩愛已經產生，貪戀的情慾難以割捨，現在要生離死別，這情景怎麼能承受？』他反覆思量，就產生了邪惡的念頭，把妻子拉進房間，說：『現在我要和你一起死在這裡。』說完就刺殺了妻子，然後自殺，夫妻倆都死了。奴婢驚慌逃跑，去告訴長者。長者一家大小都驚慌地趕來看，看到他們已經死了，就按照國家的喪葬習俗，把他們裝進棺材，送去安葬。長者一家大小都憂愁，思念女兒，無法釋懷。過了一會兒，他們聽說佛陀在世，教化眾生，宣講佛法，見到佛陀的人都會歡喜，忘記憂愁，消除煩惱，於是長者帶著全家大小來到佛陀所在的地方，向佛陀行禮，然後坐在一旁。佛陀問長者：『你們從哪裡來？為什麼面帶憂愁，不快樂呢？』長者回答說：『我家裡不積德，之前嫁了一個女兒，嫁給了一個愚蠢的丈夫，他不能維持生計，我想把女兒奪回來，他就殺了妻子和自己，一起死了。現在送葬回來，特來拜見世尊。』佛陀告訴長者：『貪慾和嗔恨是世間常見的疾病，愚癡無知是災禍的根源，三界五道眾生因此墮入深淵，輾轉生死，經歷無數劫難，遭受各種痛苦，卻仍然不悔改，更何況愚人能認識到這些呢？貪慾的毒害會使人身敗名裂，甚至滅族，還會危害眾生，更何況是夫妻之間呢？』

『愚人被貪慾束縛， 不尋求到達彼岸的方法。 因為貪戀錢財和愛慾， 既傷害別人也傷害自己。 愛慾是心田， 淫慾、嗔怒、愚癡是種子。 所以佈施給度化世間的人， 得到的福報是無量的。 同伴少而貨物多， 商人會感到恐懼和不安。 貪慾像賊一樣會害人性命， 所以有智慧的人不會貪戀慾望。』

當時，長者聽了佛陀說的偈語，欣然歡喜，忘記了憂愁，消除了煩惱，當場在座的所有人，包括長者一家大小和所有聽法的人，都破除了二十億的惡念，證得了須陀洹果位。

English version:

That man was lazy and had no means of livelihood, unable to support himself. He sat idly, squandering his wealth, and became increasingly hungry and destitute each day. The elder, because he had married his daughter to him, gave him more money, but he quickly became impoverished again as before. The elder repeatedly provided for him, but he used the money without restraint. The elder, thinking he was hopeless, wanted to take his daughter back and marry her to someone else. The family discussed it together. The daughter secretly heard this and told her husband, 'My family is powerful and can take you away because you cannot support yourself. What do you plan to do?' Her husband, hearing his wife's words, felt ashamed and thought, 'It is my misfortune that I was born without blessings, not learning the ways of managing a household and making a living. Now I will lose my wife and be a beggar again. Love has already arisen, and the attachment of desire is hard to let go. Now we must part in life and death; how can I bear this?' He pondered repeatedly and then had an evil thought. He pulled his wife into the room and said, 'Now I will die with you here.' He then stabbed his wife and then himself, and both husband and wife died. The servants, terrified, ran to tell the elder. The elder and his family, greatly alarmed, came to see and found them dead. They placed them in coffins and sent them for burial according to the custom of the country. The elder and his family were sorrowful, missing their daughter and unable to let go of their grief. After a while, they heard that the Buddha was in the world, teaching and preaching the Dharma, and that those who saw the Buddha would rejoice, forget their sorrows, and eliminate their afflictions. So the elder, with his whole family, went to where the Buddha was, paid their respects, and sat to one side. The Buddha asked the elder, 'Where have you come from? Why do you look so unhappy and sorrowful?' The elder replied, 'My family has not accumulated merit. I married my daughter to a foolish man who could not support himself. I wanted to take my daughter back, and he killed his wife and himself, dying together. Now, having sent them for burial, we have come to see the World Honored One.' The Buddha told the elder, 'Greed and anger are common diseases of the world, and ignorance is the gate of calamity. Beings in the three realms and five paths fall into the abyss because of these, transmigrating through countless kalpas, suffering all kinds of pain, yet still not repenting. How much less can foolish people recognize this? The poison of greed destroys one's body and family, and harms all beings, let alone a husband and wife?'

'The foolish are bound by greed, Not seeking to reach the other shore. Because of greed for wealth and love, They harm others and themselves. Love and desire are the field of the mind, Lust, anger, and ignorance are the seeds. Therefore, giving to those who liberate the world, One obtains immeasurable blessings. With few companions and much merchandise, The merchant is fearful and anxious. Desire is like a thief that harms life, Therefore, the wise do not crave desire.'

At that time, the elder, hearing the Buddha's verses, rejoiced and forgot his sorrows, eliminating his afflictions. Immediately, everyone present, including the elder's family and all those listening to the Dharma, broke through twenty billion evil thoughts and attained the state of Srotapanna. English version:

That man was lazy and had no means of livelihood, unable to support himself. He sat idly, squandering his wealth, and became increasingly hungry and destitute each day. The elder, because he had married his daughter to him, gave him more money, but he quickly became impoverished again as before. The elder repeatedly provided for him, but he used the money without restraint. The elder, thinking he was hopeless, wanted to take his daughter back and marry her to someone else. The family discussed it together. The daughter secretly heard this and told her husband, 'My family is powerful and can take you away because you cannot support yourself. What do you plan to do?' Her husband, hearing his wife's words, felt ashamed and thought, 'It is my misfortune that I was born without blessings, not learning the ways of managing a household and making a living. Now I will lose my wife and be a beggar again. Love has already arisen, and the attachment of desire is hard to let go. Now we must part in life and death; how can I bear this?' He pondered repeatedly and then had an evil thought. He pulled his wife into the room and said, 'Now I will die with you here.' He then stabbed his wife and then himself, and both husband and wife died. The servants, terrified, ran to tell the elder. The elder and his family, greatly alarmed, came to see and found them dead. They placed them in coffins and sent them for burial according to the custom of the country. The elder and his family were sorrowful, missing their daughter and unable to let go of their grief. After a while, they heard that the Buddha was in the world, teaching and preaching the Dharma, and that those who saw the Buddha would rejoice, forget their sorrows, and eliminate their afflictions. So the elder, with his whole family, went to where the Buddha was, paid their respects, and sat to one side. The Buddha asked the elder, 'Where have you come from? Why do you look so unhappy and sorrowful?' The elder replied, 'My family has not accumulated merit. I married my daughter to a foolish man who could not support himself. I wanted to take my daughter back, and he killed his wife and himself, dying together. Now, having sent them for burial, we have come to see the World Honored One.' The Buddha told the elder, 'Greed and anger are common diseases of the world, and ignorance is the gate of calamity. Beings in the three realms and five paths fall into the abyss because of these, transmigrating through countless kalpas, suffering all kinds of pain, yet still not repenting. How much less can foolish people recognize this? The poison of greed destroys one's body and family, and harms all beings, let alone a husband and wife?'

'The foolish are bound by greed, Not seeking to reach the other shore. Because of greed for wealth and love, They harm others and themselves. Love and desire are the field of the mind, Lust, anger, and ignorance are the seeds. Therefore, giving to those who liberate the world, One obtains immeasurable blessings. With few companions and much merchandise, The merchant is fearful and anxious. Desire is like a thief that harms life, Therefore, the wise do not crave desire.'

At that time, the elder, hearing the Buddha's verses, rejoiced and forgot his sorrows, eliminating his afflictions. Immediately, everyone present, including the elder's family and all those listening to the Dharma, broke through twenty billion evil thoughts and attained the state of Srotapanna.

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。

昔佛在舍衛精舍中，為天龍鬼神、帝王臣民說法。時有遊蕩子二人共為親友，常相追隨一體無異，二人共議欲作沙門，即便相將來至佛所，為佛作禮長跪叉手，白佛言：「愿欲作沙門，唯見聽許。」佛便受之，即作沙門。佛令二人共止一房。二人共止，但念世間恩愛榮樂，更共咨嗟情慾形體，說其姿媚專著不捨念不止息，不計無常污露不凈，以此郁怫病生於內。佛以慧眼知其想亂，走意于欲放心不住，以是不度。佛令一人行，便自化作一人入房，問之言：「吾等所思意志不離，可共往觀，視其形體知為何如？但空想念，疲勞無益。」二人相隨至淫女村，佛于村內化作一淫女人，共入其舍而告之曰：「吾等道人受佛禁戒不犯身事，意欲觀女人形容，當顧直如法。」於是化女即解瓔珞香薰衣裳，裸形而立臭處難近，二人觀之具見污露，化沙門即謂一人言：「女人之好，但有脂粉芬薰眾華沐浴涂香，著眾雜色衣裳以覆污露，強薰以香欲以人觀，譬如革囊盛屎有何可貪？」

於是化比丘即說偈言：

「欲我知汝本，　　意以思想生， 我不思想汝，　　則汝而不有。 心可則為欲，　　何必獨五欲？ 速可絕五欲，　　是乃為勇力。 無慾無所畏，　　恬惔無憂患， 欲除使結解，　　是為長出淵。」

佛說偈已現其光相，比丘見之慚愧悔過，五體投地為佛作禮，重為說法，欣然得解便得羅漢

現代漢語譯本： 從前，佛陀在舍衛精舍中，為天龍鬼神、帝王臣民說法。當時有兩個遊手好閒的年輕人，彼此是親密的朋友，常常形影不離，情同手足。兩人商議想要出家做沙門，就一同來到佛陀那裡，向佛陀行禮，長跪合掌，對佛陀說：『我們想要出家做沙門，希望您能允許。』佛陀就接受了他們，讓他們做了沙門。佛陀讓兩人同住一間房。兩人住在一起，卻只想著世間的恩愛榮華，互相嘆息情慾和身體，談論女人的姿色和嫵媚，執著不捨，念頭不止，不考慮無常、污穢和不凈，因此心中鬱悶，生了病。佛陀用智慧之眼知道他們心意散亂，心思奔向慾望，放不下，因此無法度化他們。佛陀讓其中一人離開，自己化作一人進入房間，問他們說：『我們所思所想都離不開這些，可以一起去看看，看看那些形體到底是什麼樣子？只是空想，疲勞無益。』兩人跟隨他來到一個村莊，佛陀在村裡化作一個女人，一同進入她的住所，告訴他們說：『我們是道人，受佛陀的戒律，不犯身事，只是想看看女人的容貌，應當像這樣如法地看。』於是化作的女人就解下瓔珞，脫去香薰的衣裳，裸露身體站立，臭氣熏天，難以靠近。兩人仔細觀看，看到了污穢和不凈。化作沙門的人就對其中一人說：『女人的美好，不過是靠脂粉、香薰、鮮花沐浴、涂香，穿上各種顏色的衣服來遮蓋污穢，用濃烈的香氣來吸引人觀看，就像用皮囊盛裝糞便，有什麼值得貪戀的呢？』 於是化作的比丘就說了偈語： 『慾望啊，我知道你的本性，是因思想而生，我不去想你，你就不會存在。心中認可就是慾望，何必單指五欲？迅速斷絕五欲，才是真正的勇力。沒有慾望就沒有畏懼，安寧淡泊沒有憂患，去除慾望，解脫束縛，才是真正脫離苦海。』 佛陀說完偈語，顯現出光明相，比丘們看到后慚愧悔過，五體投地向佛陀行禮，佛陀再次為他們說法，他們欣然開悟，便證得了羅漢果位。

English version: Once, the Buddha was at the Jetavana Monastery in Shravasti, teaching the Dharma to gods, dragons, spirits, emperors, ministers, and common people. At that time, there were two wandering youths who were close friends, always together, inseparable. They discussed wanting to become monks, so they went together to the Buddha, bowed to him, knelt with their palms together, and said to the Buddha, 'We wish to become monks, please grant us permission.' The Buddha accepted them and made them monks. The Buddha had them live in the same room. Living together, they only thought about worldly love and glory, sighing about desire and the body, talking about women's beauty and charm, clinging to these thoughts without ceasing, not considering impermanence, filth, and impurity. Because of this, they became depressed and fell ill. The Buddha, with his wisdom eye, knew that their minds were scattered, their thoughts running towards desire, unable to let go, and therefore unable to liberate them. The Buddha had one of them leave, and he himself transformed into another person and entered the room, asking them, 'Our thoughts are inseparable from these things, why don't we go and see what these forms are really like? Just thinking about them is tiring and useless.' The two followed him to a village, where the Buddha transformed into a woman, and they entered her dwelling together. He told them, 'We are monks, following the Buddha's precepts, not engaging in bodily acts, but we just want to see a woman's appearance, we should look at it properly.' Then the transformed woman took off her necklaces, fragrant clothes, and stood naked, emitting a foul odor that was hard to bear. The two looked closely and saw the filth and impurity. The transformed monk then said to one of them, 'A woman's beauty is only due to powder, fragrance, bathing in flowers, applying perfume, and wearing various colored clothes to cover up the filth, using strong scents to attract people's attention. It's like a leather bag filled with excrement, what is there to be greedy for?' Then the transformed monk spoke a verse: 'Desire, I know your nature, you arise from thought. If I do not think of you, then you do not exist. If the mind approves, that is desire, why only refer to the five desires? Quickly cutting off the five desires is true courage. Without desire, there is no fear, peaceful and tranquil without worry. Removing desire, freeing from bondage, is truly escaping the sea of suffering.' After the Buddha spoke the verse, he revealed his radiant form. The monks, seeing this, felt ashamed and remorseful, prostrated themselves before the Buddha, and the Buddha taught them the Dharma again. They joyfully awakened and attained the state of Arhat.

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。一人行還，見伴顏姿欣悅于常，即問其伴獨何如斯？即如事說佛之大慈愍度如此，蒙世尊恩得免眾苦。於是比丘重為說偈言：

「晝夜念嗜慾，　　意走不念休， 見女欲污露，　　想滅則無憂。」

其伴比丘聞此偈已便自思惟，斷欲滅想，即得法眼。

法句譬喻經利養品第三十三

昔佛將諸弟子至俱曇彌國美音精舍，為諸天人神龍說法。時彼國王名曰優填，有大夫人執行仁愛顯譽清潔，王珍其操每私恭敬。聞佛來化嚴駕共出，往至佛所為佛作禮卻坐常位。佛為國王及夫人婇女說無常苦空，人所由生合會別離怨憎會苦，由福生天、由惡入淵。國王夫人歡欣信解，各受五戒為清信士女，禮佛辭退還入宮中。時有婆羅門，名曰吉星，生一好女世間少比，至年十六無能訶者，懸金千兩積九十日，募索智者：「有能訶此女為不端正者，以金與之。」無敢應者。女以長大應當嫁處，念：「當與誰？若有端正如我女者，以女與之。聽聞沙門瞿曇釋迦之種，姿容金色世所希有，當以此女往配與之。」即便將至佛所為佛作禮，白佛言：「我女好潔世間無雙，年大應嫁世無匹偶，瞿曇端正可以為雙，故遠將來以配世尊。」佛告吉星：「卿女端正是卿家好，如我之好是諸佛好，我之所好其道不同，卿自譽女端正姝好。譬如畫瓶中盛屎尿有何奇特？好為所在？著眼耳鼻口，身之大賊，面首端正，身之大患，破家滅族殺親害子，皆由女色

現代漢語譯本：一個人獨自返回，看到同伴的臉色比平時更加欣喜，就問他的同伴為何如此？他的同伴就如實講述了佛陀的大慈悲救度，自己蒙受世尊的恩惠得以免除眾苦。於是，這位比丘又為他說了偈語： 『日夜貪戀情慾，心意奔放不知停歇，見到女子就想玷污她的清白，如果能滅除這種想法，就沒有憂愁了。』 他的同伴比丘聽了這偈語后，便開始思考，斷絕了情慾，滅除了妄想，立刻就獲得了法眼。 《法句譬喻經》利養品第三十三 過去，佛陀帶領眾弟子來到拘曇彌國的美音精舍，為諸天人神龍說法。當時，那裡的國王名叫優填，有一位大夫人，行為仁愛，名聲顯赫，品行清廉，國王非常珍視她的操守，常常私下裡恭敬她。聽說佛陀前來教化，國王就隆重地準備車駕一同前往佛陀所在之處，向佛陀行禮後退坐到自己的位置。佛陀為國王和夫人以及宮女們講述了無常、苦、空，人們由生到死，合會別離，怨憎會苦，由福報而生天，由惡業而墮入深淵的道理。國王和夫人歡喜信解，各自受了五戒，成為清信士和清信女，向佛陀行禮告退，返回宮中。當時，有一位婆羅門，名叫吉星，生了一個非常美麗的女兒，世間少有，到了十六歲，沒有人能挑剔她的缺點。他懸賞千金，積攢了九十天，招募有智慧的人：『如果有誰能指出我女兒不端正的地方，就給他這些金子。』沒有人敢應徵。女兒長大后應該出嫁了，他想：『應該把女兒嫁給誰呢？如果有人像我女兒一樣端正，就把女兒嫁給他。』他聽說沙門瞿曇釋迦的種族，容貌金色，世間罕見，就想把女兒嫁給他。於是，他就把女兒帶到佛陀那裡，向佛陀行禮，對佛陀說：『我的女兒美麗潔凈，世間無雙，年紀大了應該出嫁，世間沒有能與她匹配的。瞿曇您容貌端正，可以與她相配，所以我遠道而來，把女兒許配給世尊。』佛陀告訴吉星：『你的女兒端正，是你們家認為的好，而我所認為的好是諸佛認為的好，我所追求的道與你們不同。你自誇女兒端正美麗，就像一個畫著圖案的瓶子，裡面盛滿了屎尿，有什麼奇特之處呢？美在哪裡呢？眼睛、耳朵、鼻子、嘴巴，都是身體的大賊，面容端正，是身體的大患，會使人破家滅族，殺害親人，傷害子女，這些都是因為女色。』

English version: One person returned alone and saw that his companion's face was more joyful than usual, so he asked his companion why he was so. His companion then truthfully recounted how the Buddha's great compassion had saved him, and how he had received the grace of the World Honored One and was thus freed from all suffering. Thereupon, this bhikkhu spoke a verse for him: 'Day and night, one craves desires, the mind runs wild without rest, seeing a woman, one desires to defile her purity, if one can extinguish this thought, there will be no sorrow.' Upon hearing this verse, his companion bhikkhu began to contemplate, cut off desires, extinguished delusions, and immediately attained the Dharma Eye. The Dhammapada Parable Sutra, Chapter 33 on Gains and Offerings In the past, the Buddha led his disciples to the Beautiful Sound Monastery in the country of Kuthambi, where he preached the Dharma to gods, humans, and dragons. At that time, the king there was named Udayana, and he had a great queen who was benevolent, renowned for her virtue, and of pure conduct. The king cherished her integrity and often respected her privately. Upon hearing that the Buddha had come to teach, the king prepared a grand carriage and went with her to the Buddha's place. After paying respects to the Buddha, they retreated to their seats. The Buddha spoke to the king, the queen, and the palace women about impermanence, suffering, emptiness, how people are born and die, how meetings lead to separations, how one suffers from being with those one hates, how blessings lead to rebirth in heaven, and how evil deeds lead to falling into the abyss. The king and queen were delighted and believed, each taking the five precepts to become lay devotees. They paid their respects to the Buddha and returned to the palace. At that time, there was a Brahmin named Jixing who had a very beautiful daughter, unparalleled in the world. When she turned sixteen, no one could find fault with her. He offered a thousand gold pieces, accumulated over ninety days, and recruited wise men: 'If anyone can point out that my daughter is not beautiful, I will give him this gold.' No one dared to respond. When his daughter grew up, she should be married, and he thought: 'Who should I marry my daughter to? If there is someone as beautiful as my daughter, I will marry her to him.' He heard that the Shramana Gautama Shakya's lineage had golden complexions, rare in the world, and he thought of marrying his daughter to him. So, he brought his daughter to the Buddha, paid his respects, and said to the Buddha: 'My daughter is beautiful and pure, unparalleled in the world. She is of age to be married, and there is no one in the world who can match her. Gautama, you are handsome and can be matched with her, so I have come from afar to offer my daughter to the World Honored One.' The Buddha told Jixing: 'Your daughter is beautiful, which is good in your family's eyes, but what I consider good is what all Buddhas consider good. The path I pursue is different from yours. You praise your daughter's beauty, but it is like a painted vase filled with excrement and urine. What is so special about it? Where is the beauty? The eyes, ears, nose, and mouth are all great thieves of the body. A beautiful face is a great affliction of the body, causing families to be destroyed, relatives to be killed, and children to be harmed, all because of the allure of women.'

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。吾為沙門，一身獨立由尚恐危，況受禍災殘賊之貨也？卿自將去，吾不受之。」於是梵志瞋恚便去，到優填王所贊女姿媚具白王言：「此女應相當為王妃，今以年大故送與王。」王見歡喜即納受之，拜為第二左夫人，即以印綬金銀珍寶賜與吉星拜為輔臣。此女得敘，每協嫉妒妖蠱迷王，數譖大夫人如是非一。王返辱曰：「卿等妖媚言返不遜，彼人操行可貴而返譖之。」此女心忌猶欲害之，數譖不已，王頗惑之，前後心謀伺其齋時，因勸白王：「今日之樂宜請右夫人。」王便普召敕令皆會，大夫人持齋獨不應命，反覆三呼執齋不移，王怒隆盛遣人拽出，縛著殿前欲射殺之。夫人不怖一心歸佛，王自射之箭還向王后，射輒還，數箭亦爾。時王大怖，自解而問之曰：「汝有何術乃致如此？」夫人對曰：「唯事如來歸命三尊，朝奉佛齋過中不餐，加行八事飾不近身，必是世尊哀顧若茲。」王曰：「善哉！豈可言不？」即出吉星女還其父母，以大夫人正理宮內。王與大夫人後宮太子，嚴駕群臣往到佛所，作禮卻坐叉手聽法。王即白佛，具以如事向佛陳之。佛告大王：「妖蠱女人有八十四態，大態有八，慧人所惡。何謂為八？一者嫉妒，二者妄瞋，三者罵詈，四者咒詛，五者鎮厭，六者慳貪，七者好飾，八者含毒，是為八大態。」

「天雨七寶欲猶無厭， 樂少苦多覺之為賢， 雖有天欲慧舍不貪， 樂離恩愛為佛弟子

『我身為沙門，獨自一人尚且擔心會有危險，更何況接受那些會帶來禍患和災難的贓物呢？你自己拿走吧，我不會接受的。』於是，梵志惱怒地離開了，他去到優填王那裡，極力讚美女子的美貌，並告訴國王說：『這個女子應該可以做您的王妃，現在因為年紀大了，所以送給您。』國王見到后非常高興，就接納了她，封為第二左夫人，並賜予吉星印綬、金銀珍寶，任命他為輔臣。這個女子得到重用后，經常嫉妒，用妖術迷惑國王，多次誹謗大夫人，這樣的事情不止一次。國王反而責罵她們說：『你們這些妖媚的女人，言語反而不遜，那個人品行高尚，你們反而誹謗她。』這個女子心懷嫉恨，仍然想加害大夫人，多次誹謗不止，國王也有些被迷惑了。前後多次暗中觀察，伺機在她齋戒的時候，就勸說國王：『今天應該請右夫人來一起享樂。』國王就下令召集所有人，大夫人因為持齋沒有應召，反覆三次呼喚她，她仍然堅持齋戒不動搖。國王大怒，派人把她拖出來，綁在殿前，想要射殺她。夫人毫不畏懼，一心歸向佛陀。國王親自射箭，箭卻反而射向國王自己，射出的箭都返回來，多次射箭都是這樣。這時國王非常害怕，自己解開她的束縛，問她說：『你有什麼法術，竟然能這樣？』夫人回答說：『我只是信奉如來，歸命三寶，早上持佛齋，過午不食，加上修行八事，不近身飾，一定是世尊慈悲憐憫我，才會這樣。』國王說：『太好了！怎麼能說不好呢？』就趕走了吉星的女兒，讓她回到父母身邊，恢復了大夫人在宮中的地位。國王和大夫人、後宮太子，帶著群臣，莊嚴地前往佛陀所在的地方，行禮後退坐一旁，合掌聽法。國王就向佛陀稟告，詳細地把事情的經過告訴了佛陀。佛陀告訴國王說：『妖媚的女人有八十四種姿態，其中大的有八種，是聰明人所厭惡的。哪八種呢？第一是嫉妒，第二是無故發怒，第三是謾罵，第四是詛咒，第五是鎮壓，第六是慳吝貪婪，第七是喜歡裝飾，第八是心懷毒害，這就是八種大的姿態。』 『即使天降七寶，慾望也永遠不會滿足，快樂少而痛苦多，覺悟到這一點才是賢明。即使擁有天上的慾望，有智慧的人也會捨棄而不貪戀，樂於遠離恩愛，成為佛陀的弟子。』

'I am a monk, and even alone, I am still worried about danger, let alone accepting goods that bring misfortune and disaster? You take it yourself, I will not accept it.' Then, the Brahmin left in anger. He went to King Udayana, praised the woman's beauty, and told the king, 'This woman should be suitable to be your queen. Now, because she is older, she is being sent to you.' The king was very happy to see her and accepted her, making her the second Left Consort. He bestowed upon Jixing an official seal, gold, silver, and treasures, and appointed him as a minister. After this woman gained favor, she often became jealous, used sorcery to bewitch the king, and repeatedly slandered the First Consort. Such things happened more than once. The king instead scolded them, saying, 'You seductive women, your words are disrespectful. That person's conduct is noble, yet you slander her.' This woman, harboring jealousy, still wanted to harm the First Consort, slandering her repeatedly. The king was somewhat confused. He secretly observed her several times, waiting for an opportunity during her fasting period. He then persuaded the king, 'Today, we should invite the Right Consort to enjoy ourselves.' The king ordered everyone to be summoned, but the First Consort, because she was fasting, did not respond. After being called three times, she still remained steadfast in her fasting. The king was furious and had her dragged out, tied in front of the palace, and intended to shoot her to death. The Consort was not afraid and wholeheartedly turned to the Buddha. The king personally shot an arrow, but the arrow turned back and shot the king himself. Every arrow shot returned, and this happened repeatedly. At this time, the king was very frightened. He untied her and asked, 'What magic do you possess that allows this to happen?' The Consort replied, 'I only believe in the Tathagata, take refuge in the Three Jewels, observe the Buddha's fast in the morning, do not eat after noon, and practice the eight precepts, not adorning myself. It must be the World Honored One's compassion that has caused this.' The king said, 'Excellent! How can it be said to be otherwise?' He then sent away Jixing's daughter, returning her to her parents, and restored the First Consort to her position in the palace. The king, along with the First Consort, the crown prince, and his ministers, solemnly went to where the Buddha was, paid their respects, and sat to the side to listen to the Dharma. The king then reported to the Buddha, detailing the entire matter. The Buddha told the king, 'Seductive women have eighty-four forms, of which eight are major, and are detested by wise people. What are the eight? First is jealousy, second is causeless anger, third is cursing, fourth is wishing harm, fifth is suppression, sixth is stinginess and greed, seventh is fondness for adornment, and eighth is harboring poison. These are the eight major forms.' 'Even if the heavens rained down seven treasures, desire would never be satisfied. Happiness is little, and suffering is much. To realize this is to be wise. Even if one possesses heavenly desires, a wise person will abandon them and not be greedy, gladly leaving behind love and affection to become a disciple of the Buddha.'

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。」

佛告大王：「人行罪福各有本性，所受影報萬倍不同，若行六德持齋福多，諸佛所譽，終生梵天福樂自然。」

佛說是時，王及夫人婇女大臣，一切心解，皆得道跡。

法句譬喻經沙門品第三十四

昔佛在舍衛國精舍之中，為天龍鬼神、國王人民說法。時有一年少比丘，晨旦著衣服拄杖持缽至大村中分衛。時大道邊有官菜園，外面種黍穄，其田外草中施張發箭，若有蟲獸盜賊來者，觸網箭發中箭則死。有一端正年少女子獨守此園，人慾往者遙喚示道乃得入園，不知道者必為發箭所殺。而此女子獨守悲歌，其聲妖亮，聽者莫不頓車止馬，迴旋蹀躡而欲趣之，盤桓不去皆坐聲響。時此比丘分衛行還，道聞歌聲，側耳聽音五情逸豫，心迷意亂貪著不捨，想是女人必大端正，思想欲見坐起言語，便旋往趣，未到中間意志恍惚，手失錫杖肩失衣缽殊不自覺。佛以三達見此比丘，小復前行為箭所殺，福應得道，為愚所迷欲蓋所覆，憐愍其愚欲度脫之，自化作白衣往到其邊，以偈呵之曰：

「沙門何行如意不禁， 步步著粘但隨思走， 袈裟被肩為惡不損， 行惡行者斯墮惡道。 截流自持折心卻欲， 人不割欲一意猶走， 為之為之必強自制， 舍家而懈意猶復染。 行懈緩者誘意不除， 非凈梵行焉致大寶？ 不調難誡如風枯樹， 自作為身曷不精進。」

說此偈已即自復形，相好炳然光照天地，若有見者迷解亂止各得其所

佛陀告訴大王：『人們行善作惡各有其本性，所受的果報千差萬別。如果奉行六德，持守齋戒，福報就會很多，受到諸佛的讚譽，最終能自然享受梵天的福樂。』 佛陀說完這些話時，國王、王后、妃嬪、大臣們，所有人都心開意解，都證得了道果。

The Buddha told the great king, 'People's actions of good and evil each have their own nature, and the karmic retributions they receive vary greatly. If one practices the six virtues and observes the precepts of fasting, one will accumulate much merit, be praised by all Buddhas, and ultimately naturally enjoy the bliss of the Brahma heavens.' When the Buddha finished speaking these words, the king, queen, concubines, and ministers, all had their minds opened and understood, and they all attained the path of enlightenment.

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。比丘見佛心意㸌開如冥𨶳明，即五體投地為佛作禮，叩頭悔過懺悔謝佛，內解止觀即得羅漢，隨佛還精舍。聽者無數皆得法眼。

法句譬喻經梵志品第三十五

昔私訶牒國中有大山，名私休遮他，山中有梵志五百餘人，各達神通，自相謂曰：「吾等所得正是涅槃。」佛始出世初建法鼓開甘露門，此等梵志聞而不就，宿福應度，佛往就之獨行無侶。到其路口坐一樹下，三昧定意放身光明照一山中，狀如失火山中盡燃。梵志怖懼咒水滅之，盡其神力不能使滅，怪而舍走從路出山，遙見世尊樹下坐禪，譬如日出金山之側，相好炳然如月星中。怪是何神就而觀之。佛命令坐，問所從來？梵志對曰：「止此山中修道來久，旦欻火起燒山樹木怖而走出。」佛告梵志：「此是福火不傷損人，欲滅卿等癡結之垢。」梵志師徒顧相謂曰：「是何道士也？九十六種未曾有此。」師曰：「曾聞白凈王子名曰悉達，不樂聖位出家求佛。將無是也？」徒等啟師：「可共問佛，梵志所行事為如法不也？」師徒之等共起白佛：「梵志經法名四無礙，天文地理，王者治國領民之法，並九十六種道術所應行法，此經為是涅槃法不？愿佛解說開化未聞。」佛告梵志：「善聽思之。吾從宿命無數劫來常行此經，亦得五通移山住流，更歷生死不可計數，既不得涅槃，亦復不聞有得道者。如汝等行，非名梵志。」

於是世尊以偈報曰：

「截流如渡無慾如梵， 知行已儘是謂梵志。 以無二法清凈渡淵， 諸欲結解是謂梵志

比丘看到佛陀的心意豁然開朗，如同從黑暗走向光明，立刻五體投地向佛陀行禮，叩頭懺悔謝罪，內心解脫了止觀的束縛，當下證得羅漢果位，隨後跟隨佛陀返回精舍。聽法的人無數，都獲得了法眼。 《法句譬喻經》梵志品第三十五 過去，在私訶牒國有一座大山，名叫私休遮他。山中有五百多位梵志，各自都修得了神通，他們互相說道：『我們所得到的正是涅槃。』當時佛陀剛出世，初次敲響法鼓，開啟甘露之門，這些梵志聽聞卻不肯前往。因為他們宿世的福報應該被度化，佛陀便親自前往，獨自一人沒有同伴。到達他們所住的路口，佛陀在一棵樹下坐禪，進入三昧定境，身上放出光明，照亮了整座山，如同火山爆發，山中一片火光。梵志們驚恐害怕，用咒語念水想要滅火，用盡了神通力量也無法熄滅。他們感到奇怪，便捨棄住所，從路上走出山外，遠遠地看見世尊在樹下禪坐，如同太陽從金山之側升起，相貌莊嚴美好，如同月亮在星辰之中。他們感到奇怪，這是什麼神靈，便走近觀看。佛陀讓他們坐下，問他們從哪裡來？梵志回答說：『我們在此山中修行很久了，今天早上突然起火，燒燬了山中的樹木，我們害怕就跑了出來。』佛陀告訴梵志：『這是福德之火，不會傷害人，它想要滅除你們愚癡的污垢。』梵志師徒互相看著說：『這是什麼道士？九十六種外道中從未見過這樣的。』他們的老師說：『我曾聽說白凈王的王子名叫悉達多，不貪戀王位，出家求道。難道是他嗎？』徒弟們請示老師：『我們可以一起去問佛陀，梵志所修行的法是否如法？』師徒們一起起身，向佛陀稟告說：『梵志所修的經典名為四無礙，包括天文地理，王者治理國家百姓的方法，以及九十六種道術所應修行的法門，這些經典是涅槃之法嗎？希望佛陀能夠為我們解說，開化我們這些未曾聽聞的人。』佛陀告訴梵志：『仔細聽，好好思考。我從宿世無數劫以來，常常修行這些經典，也獲得了五神通，可以移山倒海，但仍然經歷生死輪迴，無法計數，既沒有得到涅槃，也沒有聽說有誰因此得道。像你們這樣修行，不能稱為梵志。』 於是世尊用偈語回答說： 『截斷欲流如渡彼岸，無慾清凈如梵天，知行已盡，這才是真正的梵志。以無二法，清凈地渡過生死深淵，諸欲的束縛都已解脫，這才是真正的梵志。』

The Bhikkhu, seeing the Buddha's intention, had his mind opened as if from darkness to light. He immediately prostrated himself before the Buddha, repented, and thanked the Buddha. His inner understanding of cessation and contemplation led him to attain Arhatship, and he then followed the Buddha back to the monastery. Countless listeners all gained the Dharma Eye. Dhammapada Parable Sutra, Chapter 35: The Brahmin In the past, in the country of Sīhādīpa, there was a great mountain called Sīhūceta. In the mountain, there were more than five hundred Brahmins, each of whom had attained supernatural powers. They said to each other, 'What we have attained is indeed Nirvana.' At that time, the Buddha had just appeared in the world, and for the first time, he beat the Dharma drum and opened the gate of sweet dew. These Brahmins heard of it but did not go. Because their past merits should be liberated, the Buddha went to them alone, without any companions. When he reached the entrance to their path, he sat under a tree, entered Samadhi, and emitted light from his body, illuminating the entire mountain, like a volcano erupting, with the whole mountain ablaze. The Brahmins were terrified and used incantations to conjure water to extinguish the fire, but they exhausted their supernatural powers and could not put it out. They were puzzled and abandoned their dwellings, leaving the mountain by the road. From afar, they saw the World Honored One sitting in meditation under a tree, like the sun rising from the side of a golden mountain, his appearance radiant and beautiful, like the moon among the stars. They wondered what kind of deity this was and went closer to observe. The Buddha asked them to sit down and inquired where they had come from. The Brahmins replied, 'We have been practicing in this mountain for a long time. This morning, a fire suddenly broke out, burning the trees in the mountain, and we were afraid, so we ran out.' The Buddha told the Brahmins, 'This is the fire of merit, it will not harm people, it wants to extinguish the defilements of your ignorance.' The Brahmin teachers and disciples looked at each other and said, 'What kind of ascetic is this? We have never seen such a thing among the ninety-six heretical paths.' Their teacher said, 'I have heard that the prince of the White Pure King was named Siddhartha, who did not covet the throne and left home to seek the Way. Could it be him?' The disciples asked their teacher, 'Can we ask the Buddha together whether the practices of the Brahmins are in accordance with the Dharma?' The teachers and disciples together rose and reported to the Buddha, 'The scriptures practiced by the Brahmins are called the Four Unimpeded Knowledges, including astronomy, geography, the methods of kings governing the country and people, and the practices of the ninety-six heretical paths. Are these scriptures the path to Nirvana? We hope that the Buddha can explain and enlighten us who have never heard of this.' The Buddha told the Brahmins, 'Listen carefully and think deeply. From countless kalpas in my past lives, I have often practiced these scriptures, and I have also obtained the five supernatural powers, which can move mountains and reverse the flow of rivers, but I still experience the cycle of birth and death, which is countless. I have neither attained Nirvana nor heard of anyone who has attained the Way through this. Your practices cannot be called Brahmin practices.' Then the World Honored One replied with a verse: 'Cutting off the stream of desire like crossing to the other shore, being without desire and pure like Brahma, knowing that actions are exhausted, this is what is called a true Brahmin. With no duality, purely crossing the abyss of birth and death, all the bonds of desire are released, this is what is called a true Brahmin.'

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。 非蔟結髮名為梵志， 誠行法行清白則賢。 飾發無慧草衣何施？ 內不離著外舍何益？ 去淫怒癡憍慢諸惡， 如蛇脫皮是謂梵志。 斷絕世事口無粗言， 八道審諦是謂梵志。 已斷恩愛離家無慾， 愛著已儘是謂梵志。 離人聚處不墮天聚， 諸聚不歸是為梵志。 自識宿命本所更來， 生死得盡睿通道玄， 明如能嘿是謂梵志。」

佛說偈已告諸梵志：「汝等所修自謂已達涅槃，如少水魚豈有長樂？合本無者也。」梵志聞經五情內發喜悅，長跪白佛：「愿為弟子。」頭髮自墮即作沙門，本行清凈因而得道為阿羅漢，天龍鬼神皆得道跡。

法句譬喻經泥洹品第三十六

昔佛在王舍城靈鷲山中，時與諸比丘千二百五十人俱。時摩竭國王號名阿阇世，所領五百國各有姓名，近有一國，名曰越祇，不順王命欲往伐之，即召群臣講宣議曰：「越祇國人，富樂熾盛，多出珍寶，不首伏於我。寧可起兵往伐之不？」國有賢公承相名曰雨舍，對曰：「唯然。」王告雨舍：「佛去是不遠，聖哲三達靡事不貫，汝持吾聲往至佛所，如卿意智委悉問之，欲往伐彼寧得勝不？」承相受教，即嚴車馬往至精舍，前到佛所頭面著地為佛作禮。佛命令坐，公即就坐，佛問國承相：「從何所來？」公言：「王使臣來。稽首佛足，問訊起居餐食如常？」佛即問公：「王及國土人民臣下皆自平安不？」公言：「國主及民皆蒙佛恩

現代漢語譯本 不是通過編結頭髮而成為婆羅門， 而是通過誠實行法、清白無瑕而成為賢者。 裝飾頭髮而沒有智慧，穿草衣又有什麼用呢？ 內心不擺脫執著，外在的捨棄又有什麼益處？ 去除淫慾、憤怒、愚癡、驕慢等各種惡習， 就像蛇蛻皮一樣，這才是真正的婆羅門。 斷絕世俗之事，口中沒有粗俗的言語， 審視並遵循八正道，這才是真正的婆羅門。 已經斷絕恩愛，離開家庭沒有慾望， 愛戀執著已經消盡，這才是真正的婆羅門。 遠離人群聚集之處，不墮入天界眾生之中， 不歸屬於任何群體，這才是真正的婆羅門。 能夠認識自己的宿命，知道自己從哪裡來， 能夠了斷生死，通達智慧之道， 明白如能保持沉默，這才是真正的婆羅門。 佛陀說完偈語后告訴眾婆羅門：『你們所修行的，自以為已經達到涅槃，就像少水中的魚，哪裡會有長久的快樂？根本就沒有這種東西。』婆羅門聽了佛經，五種感官內心都感到喜悅，長跪在佛前說：『願意成為您的弟子。』頭髮自然脫落，立刻成為沙門，原本的修行清凈，因此得道成為阿羅漢，天龍鬼神都得到了道果。 《法句譬喻經》泥洹品第三十六 過去佛陀在王舍城靈鷲山中，當時與一千二百五十位比丘在一起。當時摩竭陀國王名叫阿阇世，他所統治的五百個國家各有名字，附近有一個國家，名叫越祇，不服從國王的命令，想要攻打它，於是召集群臣商議說：『越祇國的人民，富裕快樂，盛產珍寶，不向我臣服。是否可以起兵攻打他們？』國中有位賢明的丞相名叫雨舍，回答說：『是的。』國王告訴雨舍：『佛陀離這裡不遠，是位聖哲，通達三界，沒有不明白的事情，你帶著我的話去佛陀那裡，按照你的理解詳細地問他，想要攻打那個國家，能夠獲勝嗎？』丞相接受命令，立刻準備車馬前往精舍，來到佛陀面前，頭面觸地向佛陀行禮。佛陀讓他坐下，丞相就坐下，佛陀問國相：『從哪裡來？』丞相說：『國王派我來的。向佛陀問候，問候起居飲食是否如常？』佛陀就問丞相：『國王和國土人民臣下都平安嗎？』丞相說：『國主和人民都蒙受佛恩』

English version Not by matted hair is one a Brahmin, but by truthful conduct, righteous living, and purity is one wise. What use is braided hair without wisdom? What use is a grass garment? If the inner self is not free from attachment, what benefit is there in external renunciation? To cast off lust, anger, delusion, and pride, and all evils, like a snake shedding its skin, that is what is called a Brahmin. To sever worldly affairs, and have no harsh words in one's mouth, to examine and follow the Eightfold Path, that is what is called a Brahmin. Having severed affection and love, leaving home without desire, with all attachments exhausted, that is what is called a Brahmin. To be apart from human gatherings, not falling into heavenly gatherings, not belonging to any group, that is what is called a Brahmin. To know one's past lives, where one has come from, to end birth and death, to understand the path of wisdom, to be clear as to when to be silent, that is what is called a Brahmin. After the Buddha spoke the verses, he told the Brahmins: 'What you cultivate, thinking you have reached Nirvana, is like a fish in little water, how can there be lasting joy? There is no such thing.' The Brahmins, hearing the sutra, felt joy arise within their five senses, knelt before the Buddha and said: 'We wish to become your disciples.' Their hair naturally fell off, and they immediately became monks. Their original practice was pure, and thus they attained the Way and became Arhats. Gods, dragons, and spirits all attained the path. The Parable of the Dharma Sutra, Chapter 36 on Nirvana In the past, the Buddha was at Vulture Peak in Rajagriha, at that time with 1,250 monks. At that time, the king of Magadha was named Ajatasatru, and the five hundred countries he ruled each had a name. Nearby was a country called Vajji, which did not obey the king's orders. He wanted to attack it, so he summoned his ministers to discuss it, saying: 'The people of Vajji are rich and happy, and produce many treasures, and they do not submit to me. Should we raise an army to attack them?' A wise minister named Varshakara replied: 'Yes.' The king told Varshakara: 'The Buddha is not far from here, he is a sage, he understands the three realms, and there is nothing he does not know. You take my words to the Buddha, and ask him in detail according to your understanding, if we want to attack that country, can we win?' The minister accepted the order, immediately prepared carriages and horses, and went to the monastery. He arrived before the Buddha, bowed his head to the ground and paid his respects to the Buddha. The Buddha told him to sit down, and the minister sat down. The Buddha asked the minister: 'Where do you come from?' The minister said: 'The king sent me. I bow to the Buddha's feet, and ask if your daily life and meals are as usual?' The Buddha then asked the minister: 'Are the king and the people of the country and the ministers all safe?' The minister said: 'The king and the people are all blessed by the Buddha's grace.'

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。」公白佛言：「王與越祇國有嫌，欲往伐之，于佛聖意為可得勝不？」佛告承相：「是越祇國人民奉行七法不可勝之。王可諦思，勿妄舉動。」公即問佛：「何等七法？」佛言：「越祇國人數相聚會，講議正法修福自守，以此為常，是謂為一。越祇國人君臣常和，所任忠良教諫承用不相違戾，是謂為二。越祇國人奉法相率無取無舍，不敢犯過上下循常，是謂為三。越祇國人禮化謹敬，男女有別長幼相承不失儀法，是謂為四。越祇國人孝養父母遜悌師長，受誡教誨以為國則，是謂為五。越祇國人承天則地，敬畏社稷奉順四時民農不廢，是謂為六。越祇國人尊道敬德，國有沙門得道應真方遠來者，供養衣被床臥醫藥，是謂為七。夫為國主行此七法難可得危，極天下兵共往攻之不能得勝。」佛告承相：「若使越祇國人持一法者尚不可攻，何況盡持如是七法？」

「利勝不足恃，　　雖勝猶復苦， 當自求勝法，　　已勝無所生。」

雨舍承相聞佛說偈即得道跡，時會大小皆得須陀洹道。公即從坐起，白佛言：「國事煩多欲還請辭。」佛言：「可，宜知是時。」即從坐起禮佛而去，還至具事白王，即止不攻，持佛嚴教以化國內。越祇國人即來順命，上下相奉國遂興隆。

法句譬喻經生死品第三十七

昔佛在舍衛國祇洹精舍，為天人國王大臣廣說妙法

現代漢語譯本：大臣對佛說：『國王與越祇國之間有嫌隙，想要攻打他們，依佛您的聖意來看，可以得勝嗎？』佛告訴大臣：『那個越祇國的人民奉行七種法，是不可戰勝的。國王您要仔細考慮，不要輕舉妄動。』大臣就問佛：『是哪七種法？』佛說：『越祇國的人們經常聚會，討論正法，修福自律，以此為常，這是第一種。越祇國的君臣常常和睦，所任用的都是忠良之士，教誨勸諫都能被採納，沒有違背，這是第二種。越祇國的人們奉行法度，互相效力，沒有偏私，不敢犯錯，上下都遵循常理，這是第三種。越祇國的人們注重禮儀教化，男女有別，長幼有序，不失儀法，這是第四種。越祇國的人們孝養父母，謙遜對待師長，接受教誨，以此作為國家的準則，這是第五種。越祇國的人們順應天道，敬畏社稷，順應四季，不荒廢農業，這是第六種。越祇國的人們尊重道義，敬重德行，國內有得道的沙門，從遠方來，就供養他們的衣食住行和醫藥，這是第七種。一個國家的君主如果能實行這七種法，就難以被危及，即使天下所有的軍隊一起攻打，也不能得勝。』佛告訴大臣：『如果越祇國的人們只持守一種法，尚且不可攻打，何況他們全部持守這七種法呢？』 『憑藉武力取勝不足以依賴，即使勝利了仍然會帶來痛苦，應當自己尋求勝利的方法，已經獲得的勝利不會再產生新的勝利。』 大臣聽了佛說的偈語，立刻證得了道跡，當時在場的所有人都證得了須陀洹道。大臣隨即從座位上站起來，對佛說：『國事繁多，想要告辭回去。』佛說：『可以，應當知道時機。』大臣就從座位上站起來，向佛行禮后離去，回到朝廷后將事情稟告國王，國王就停止了攻打的計劃，奉行佛的教誨來教化國內。越祇國的人民也來歸順，上下互相敬重，國家因此興盛起來。 《法句譬喻經》生死品第三十七 過去佛在舍衛國祇洹精舍，為天人、國王、大臣廣泛宣講妙法。

English version: The minister said to the Buddha, 'The king has a grudge against the country of Yuezhi and wants to attack them. According to your holy will, Buddha, can he win?' The Buddha told the minister, 'The people of that country of Yuezhi practice seven laws and cannot be defeated. Your king should think carefully and not act rashly.' The minister then asked the Buddha, 'What are these seven laws?' The Buddha said, 'The people of Yuezhi often gather together, discuss the righteous Dharma, cultivate blessings and self-discipline, and take this as a constant practice. This is the first. The rulers and ministers of Yuezhi are often harmonious, and those they appoint are loyal and virtuous. They accept advice and admonition without contradiction. This is the second. The people of Yuezhi follow the law, help each other, have no bias, dare not make mistakes, and both superiors and inferiors follow the norm. This is the third. The people of Yuezhi pay attention to etiquette and education, with distinctions between men and women, and respect for elders and juniors, without losing proper manners. This is the fourth. The people of Yuezhi are filial to their parents, humble to their teachers, and accept teachings, taking this as the country's standard. This is the fifth. The people of Yuezhi follow the way of heaven, respect the gods of the land, follow the four seasons, and do not neglect agriculture. This is the sixth. The people of Yuezhi respect the Tao and virtue. If there are monks who have attained enlightenment and come from afar, they provide them with food, clothing, bedding, and medicine. This is the seventh. If a ruler of a country practices these seven laws, it is difficult to endanger him. Even if all the armies in the world attack together, they cannot win.' The Buddha told the minister, 'If the people of Yuezhi only uphold one of these laws, they are still invincible. How much more so when they uphold all seven?' 'Victory by force is not to be relied upon; even if you win, it still brings suffering. You should seek the method of victory within yourself; a victory already won does not produce new victories.' Upon hearing the Buddha's verse, the minister immediately attained the path of enlightenment, and everyone present attained the path of Srotapanna. The minister then rose from his seat and said to the Buddha, 'State affairs are numerous, and I wish to take my leave.' The Buddha said, 'You may, and you should know the right time.' The minister then rose from his seat, bowed to the Buddha, and left. Upon returning to the court, he reported the matter to the king, and the king stopped the plan to attack, following the Buddha's teachings to educate the country. The people of Yuezhi also came to submit, and superiors and inferiors respected each other, and the country prospered. The Sutra of the Parables of the Dhammapada, Chapter 37 on Birth and Death In the past, the Buddha was at the Jeta Grove in Sravasti, widely expounding the wonderful Dharma to gods, kings, and ministers.

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。有一梵志長者居在路側，財富無數，正有一子其年二十，新為娶婦未滿七日，夫婦相敬言語相順，婦語其夫：「欲至後園中看戲，為得爾不？」上春三月夫婦相將至後園中，有一㮈樹高大華好，婦欲得華無人與取，夫知婦意欲得㮈華，即便上樹正取一華，復欲得一展轉上樹乃至細枝，枝折墮地傷中即死。居家大小奔波跳走往趣兒所，呼天傷哭斷絕復甦，中外宗族來者無數，皆甚悲痛，聞者莫不傷心，見者莫不痛哀，父母妻息怨咎天地謂為不護，棺殮衣被如法遣送，還家啼泣不能自止。於是世尊愍傷其愚往問訊之，長者室家大小見佛悲感作禮具陳辛苦。佛語長者：「止息聽法，萬物無常不可久保，生則有死罪福相追，此兒三處為其哭泣，懊惱斷絕亦復難勝。竟為誰兒？何者為親？」

「命如華果熟，　　常恐會零落， 已生皆有苦，　　孰能致不死？ 從初樂愛慾，　　可淫入胞影， 受形命如電，　　晝夜流難止。 是身為死物，　　精神無形法， 假令死復生，　　罪福不敗亡。 終始非一世，　　從愛癡久長， 自作受苦樂，　　身死神不喪。」

長者聞偈意解忘憂，長跪白佛：「此兒宿命作何罪釁，盛美之壽而便中夭？唯愿解說本所行罪。」佛告長者：「乃往昔時有一小兒，持弓箭入神樹中戲，邊有三人亦在中看。樹上有雀，小兒欲射，三人勸言：『若能中雀者世稱健兒。』小兒意美引弓射之，中雀即死墮地，三人共笑，助之歡喜而各自去

現代漢語譯本：有一位婆羅門長者住在路邊，擁有無數財富。他只有一個兒子，年方二十，剛娶了妻子不到七天。夫妻之間相敬如賓，言語和順。妻子對丈夫說：『我想去後花園看戲，可以嗎？』陽春三月，夫妻倆一同來到後花園。園中有一棵高大茂盛的石榴樹，開滿了美麗的花朵。妻子想要得到花，卻沒有人幫她摘取。丈夫知道妻子的心意，想要摘石榴花給她，便爬上樹去。他剛摘下一朵花，又想摘另一朵，便繼續往上爬，直到細枝處，樹枝折斷，他從樹上摔下來，傷重而死。家中老小奔走呼號，趕到兒子身邊，他們呼天搶地，哭得死去活來，又斷斷續續地甦醒過來。內外親族來了無數，都非常悲痛。聽到的人無不傷心，看到的人無不哀痛。父母妻兒怨恨天地，認為天地沒有庇佑他們。他們按照禮儀為他準備棺材和壽衣，然後送葬，回到家中仍然哭泣不止。這時，世尊憐憫他們的愚癡，前去慰問他們。長者一家老小見到佛陀，悲傷地行禮，並詳細地訴說了他們的痛苦。佛陀對長者說：『請止息悲傷，聽我說法。萬物無常，不可長久保持。生必有死，罪與福相隨。這個孩子有三處地方為他哭泣，悲傷懊惱，難以承受。他究竟是誰的兒子？誰才是真正的親人呢？』 『生命如同成熟的果實，常常擔心會凋零墜落。凡是出生都有痛苦，誰能不死呢？從最初的愛慾開始，就可能進入母胎。受形之後，生命如同閃電，晝夜流逝難以停止。這個身體是必死的，精神是無形的法則。即使死後復生，罪與福也不會消失。終始並非只有一生，從愛慾癡迷開始，就會長久受苦。自己造作善惡，承受苦樂，身體死亡，精神不會消亡。』 長者聽了佛陀的偈語，心意開解，忘記了憂愁。他長跪在佛陀面前，說道：『這個孩子前世做了什麼罪業，正值盛年就夭折了？希望您能解說他前世所犯的罪行。』佛陀告訴長者：『在很久以前，有一個小孩拿著弓箭進入神樹中玩耍，旁邊有三個人也在那裡觀看。樹上有一隻麻雀，小孩想射它。三個人勸他說：『如果能射中麻雀，你就是世人稱讚的勇士。』小孩聽了很高興，拉弓射箭，射中了麻雀，麻雀當即死亡墜地。三個人一起嘲笑，助長他的歡喜，然後各自離去。』

English version: There was a Brahmin elder who lived by the roadside, possessing countless riches. He had only one son, twenty years old, who had recently married a wife less than seven days ago. The couple respected each other, and their words were harmonious. The wife said to her husband, 'I wish to go to the back garden to watch a play, may I?' In the third month of spring, the couple went together to the back garden. There was a tall and flourishing pomegranate tree with beautiful blossoms. The wife desired to have the flowers, but no one would pick them for her. The husband, knowing his wife's wish to have the pomegranate flowers, climbed the tree. He had just picked one flower and wanted another, so he continued to climb higher until he reached a thin branch. The branch broke, and he fell to the ground, mortally wounded. The family, young and old, rushed to the son's side, crying out to the heavens, wailing and fainting, then regaining consciousness. Countless relatives from near and far came, all deeply grieved. Those who heard were heartbroken, and those who saw were filled with sorrow. The parents, wife, and children blamed the heavens and earth, believing they had not protected him. They prepared the coffin and burial clothes according to custom, and after the funeral, they returned home, still unable to stop crying. Then, the World Honored One, pitying their ignorance, went to console them. The elder's family, upon seeing the Buddha, bowed in grief and recounted their suffering in detail. The Buddha said to the elder, 'Cease your sorrow and listen to my teachings. All things are impermanent and cannot be kept forever. Birth is followed by death, and good and bad deeds follow each other. This child is being mourned in three places, and the grief and distress are unbearable. Whose son is he really? Who are the true relatives?' 'Life is like a ripe fruit, always in fear of falling and withering. All who are born experience suffering, and who can escape death? From the initial desire for love, one may enter the womb. After taking form, life is like lightning, flowing day and night without ceasing. This body is mortal, and the spirit is a formless principle. Even if one is reborn after death, good and bad deeds will not be lost. The beginning and end are not just one lifetime; from the delusion of desire, suffering will be prolonged. One creates one's own good and bad, and one experiences joy and sorrow. The body dies, but the spirit does not perish.' Upon hearing the Buddha's verses, the elder's mind was enlightened, and he forgot his sorrow. He knelt before the Buddha and said, 'What sins did this child commit in his past life that he should die so young in his prime? I beseech you to explain the sins he committed in his past life.' The Buddha told the elder, 'Long ago, there was a child who went into a sacred grove with a bow and arrow to play. Three people were also there watching. There was a sparrow in the tree, and the child wanted to shoot it. The three people encouraged him, saying, 'If you can hit the sparrow, you will be known as a hero.' The child was pleased and drew his bow, shooting the sparrow, which immediately fell to the ground dead. The three people laughed together, adding to his joy, and then they each went their own way.'

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。經歷生死無數劫中，所在相遭共會受罪，其三人者，一人有福今在天上，一人生海中為化生龍王，一人今日長者身是。此小兒者，前生天上為天作子，命終來下為長者作子，墮樹命絕即生海中，為化生龍王作子，即以生日化生金翅鳥王取而食之。」

「今日三處懊惱涕哭，寧可言也？以其前世助其喜故，此三人者報以涕哭。」

「識神造三界，　　善不善五處， 陰行而默至，　　所往如響應。 色慾不色有，　　一切因宿行， 如種隨本像，　　自然報如影。」

佛說偈已，欲使長者意解，即以道力視其宿命，皆見天上、龍中之事。長者意解欣然即起，長跪叉手，白佛言：「愿及大小為佛弟子，奉受五戒為優婆塞。」佛即授戒，重為說法無常之義，大小歡欣皆得須陀洹道。

法句譬喻經道利品第三十八

昔有國王治行正法民慕其化，無有太子以為愁憂。佛來入國便出覲尊，聽經歡欣即受五戒，一心奉敬唯愿有子，晝夜精進三時不懈。有一給使其年十一常為王使，忠信奉法不失威儀，謙卑忍辱精進一心學誦經偈，知時先起已辦香火，數年之中精進如是不以為勞，卒得重病遂致無常。其神來還為王作子，乳餔長大至年十五立為太子。父王命終襲代為王，憍慢自恣淫泆欲樂，晝夜耽荒不理國事，臣僚廢朝民被其患。佛知其行不會本識，將諸弟子往到其國

現代漢語譯本：『經歷無數次生死輪迴中，他們所處的地方都共同遭遇並承受罪業。這三個人中，一個有福報現在在天上，一個在海中轉生為龍王，一個就是今天這位長者的身份。這個小孩，前世在天上做天子，命終後下生為長者的兒子，從樹上掉落身亡后，又轉生到海中，成為龍王的兒子，剛出生就被金翅鳥王抓去吃掉了。』 現代漢語譯本：『今天這三處地方都在懊惱哭泣，難道不值得說嗎？因為他們前世幫助他高興，所以這三個人用哭泣來回報。』 現代漢語譯本：『識神創造三界，善與不善遍佈五處，暗中執行默默到來，所到之處如同回聲。』 現代漢語譯本：『不執著於色相的有無，一切都由前世的行為決定，如同播種隨其本來的樣子，自然會得到像影子一樣的報應。』 現代漢語譯本：佛說完偈語后，爲了讓長者理解，就用道力觀察他的宿命，都看到了天上和龍宮的事情。長者理解后欣然起身，長跪合掌，對佛說：『願意和家人大小都做佛的弟子，奉受五戒成為優婆塞。』佛就為他們授戒，又為他們講說無常的道理，大小都歡喜地證得了須陀洹果。 現代漢語譯本：法句譬喻經道利品第三十八 現代漢語譯本：過去有一位國王，奉行正法，百姓愛戴他的教化，只是沒有太子，為此感到憂愁。佛來到他的國家，國王就出來拜見佛，聽經后非常歡喜，就受了五戒，一心恭敬，只希望有兒子，日夜精進，早中晚三次都不懈怠。有一個僕人，年齡十一歲，經常為國王做事，忠誠守信，奉行佛法，不失威儀，謙卑忍辱，精進一心學習誦讀經偈，知道時間，先起來準備香火，幾年之中，精進如此，不以為勞，最終得了重病，導致死亡。他的神識又來轉生為國王的兒子，吃奶長大，到十五歲時被立為太子。父王去世后，他繼承王位，驕傲放縱，沉迷於淫慾享樂，日夜荒唐，不理朝政，大臣們荒廢朝政，百姓遭受禍患。佛知道他的行為不會認識到根本，就帶領弟子們前往他的國家。

English version: 'Having experienced countless cycles of birth and death, they have all encountered and endured suffering together. Among these three, one is blessed and is now in heaven, one was reborn as a dragon king in the sea, and one is the elder in his current life. This child, in his previous life, was a celestial being in heaven, and after his life ended, he was born as the elder's son. After falling from a tree and dying, he was reborn in the sea as the dragon king's son, and was immediately captured and eaten by the Garuda king upon birth.' English version: 'Today, these three places are filled with remorse and weeping. Is it not worth mentioning? Because they helped him rejoice in their past lives, these three are repaying with tears.' English version: 'Consciousness creates the three realms, good and evil pervade the five places, operating in secret and arriving silently, wherever it goes, it is like an echo.' English version: 'Not clinging to the existence or non-existence of form, everything is determined by past actions, like planting seeds that follow their original form, naturally receiving a reward like a shadow.' English version: After the Buddha spoke the verse, in order to make the elder understand, he used his spiritual power to observe his past lives, and saw the events in heaven and the dragon palace. The elder understood and joyfully rose, knelt with his palms together, and said to the Buddha, 'I wish to become a disciple of the Buddha with my family, both young and old, and receive the five precepts to become an Upasaka.' The Buddha then gave them the precepts and further explained the meaning of impermanence. Everyone, young and old, joyfully attained the state of Srotapanna. English version: The Sutra of the Parables of the Dharma, Chapter 38 on the Benefit of the Path English version: In the past, there was a king who practiced the righteous Dharma, and the people admired his teachings. However, he had no heir, which caused him great sorrow. When the Buddha came to his kingdom, the king went out to greet him. After listening to the teachings, he was very happy and received the five precepts. He was devoted and respectful, and only wished for a son. He was diligent day and night, three times a day without fail. There was a servant, eleven years old, who often served the king. He was loyal and trustworthy, practiced the Dharma, and maintained proper conduct. He was humble, patient, and diligent in studying and reciting the verses. He knew the time and would rise early to prepare incense. For several years, he was diligent in this way, without feeling weary. Eventually, he became seriously ill and died. His spirit returned and was reborn as the king's son. He was raised on milk and grew to be fifteen years old, when he was made the crown prince. After his father died, he inherited the throne. He became arrogant and self-indulgent, indulging in lust and pleasure. He was dissolute day and night, neglecting state affairs. The ministers abandoned their duties, and the people suffered. The Buddha knew that his actions would not lead to understanding the root cause, so he led his disciples to his kingdom.

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。王聞佛來，如先王法，大眾奉迎稽首于地卻坐王位，佛告王曰：「國土人民群僚百官，悉自如常不？」王曰：「為人年幼未能綏化，皆蒙聖恩國土無他。」佛告王曰：「王今自知本所從來，作何功德得此王位？」王曰：「不審。頑愚不達，不知先世所從來也。」佛告大王：「本以五事得為國王。何等為五？一者佈施得為國王，萬民奉獻宮觀殿堂資財無極。二者興立寺廟供養三尊床㯓幃帳以是為王，在於正殿御座理國。三者親身禮敬三尊及諸長德以是為王，一切萬民莫不為之作禮。四者忍辱身三口四及意無惡以是為王，一切見者莫不歡欣。五者學問常求智慧以是為王，決斷國事莫不奉用。行此五事世世為王。」

於是世尊以偈頌曰：

「人知奉其上，　　君父師道士， 信戒施聞慧，　　終吉所生安。 宿命有福慶，　　生世為人尊， 以道安天下，　　奉法莫不從。 王為臣民主，　　常以慈愛下， 身率以法戒，　　示之以休咎。 處安不忘危，　　慮明福轉厚， 福德之反報，　　不問尊以卑。」

佛告王曰：「王前世時為大王給使，奉佛以信、奉法以凈、奉僧以敬、奉親以孝、奉君以忠，常行一心精進佈施，勞身苦體初不懈惓。是福追身，得為王子補王之榮。今者富貴而反懈怠。夫為國王當行五事。何謂為五事？一者領理萬民無有枉濫。二者養育將士隨時廩與。三者念修本業福德無絕。四者當信忠臣正直之諫，無受讒言以傷正直。五者節慾貪樂心不放逸

現代漢語譯本：國王聽說佛陀來了，像對待先王一樣，帶領眾人恭敬地跪拜在地上，然後回到王位。佛陀告訴國王：『國家的百姓、官員們一切都和往常一樣嗎？』國王回答說：『我年紀還小，未能很好地治理國家，全靠佛陀的恩德，國家沒有其他變故。』佛陀告訴國王：『你現在知道自己是如何來到這裡的嗎？是做了什麼功德才得到這個王位的？』國王說：『我愚笨無知，不明白自己前世的來歷。』佛陀告訴國王：『你前世做了五件事才得以成為國王。是哪五件呢？第一是佈施，所以能成為國王，萬民都向你奉獻宮殿、殿堂和無盡的資財。第二是興建寺廟，供養佛、法、僧三寶，以及床榻、帷帳，所以能成為國王，在正殿的御座上治理國家。第三是親自禮敬佛、法、僧三寶以及各位長者，所以能成為國王，所有百姓都向你行禮。第四是忍辱，身、口、意都沒有惡行，所以能成為國王，所有見到你的人都歡喜。第五是勤奮學習，不斷追求智慧，所以能成為國王，你所決斷的國事，沒有不被奉行的。奉行這五件事，世世代代都能成為國王。』 於是世尊用偈頌說道： 『人們知道尊敬長輩，君主、父親、老師、道士，信仰、戒律、佈施、聞法、智慧，最終吉祥，所生之處安穩。前世有福報，今生為人尊貴，用道義安定天下，奉行佛法，沒有不順從的。君王是臣民的主人，要常常用慈愛對待下屬，自身以法戒為榜樣，向他們展示吉兇禍福。身處安樂時不要忘記危險，考慮周全，福報會更加深厚，福德的回報，不分尊貴和卑賤。』 佛陀告訴國王：『你前世曾是大王的侍從，以信心奉佛，以清凈奉法，以恭敬奉僧，以孝道奉養父母，以忠誠侍奉君主，常常一心精進佈施，勞累身體，從不懈怠。這些福報追隨你，使你成為王子，繼承王位。現在你富貴了反而懈怠。作為國王應當奉行五件事。哪五件事呢？第一是治理百姓，不要有冤枉濫殺。第二是供養將士，按時給予俸祿。第三是念念不忘修習本業，使福德不斷絕。第四是應當相信忠臣正直的勸諫，不要聽信讒言而傷害正直的人。第五是節制慾望，不貪圖享樂，心不放縱。』

English version: The king, hearing that the Buddha had arrived, followed the custom of the former kings, leading the assembly to prostrate themselves on the ground before returning to his throne. The Buddha said to the king, 'Are the people of the kingdom, the officials, and all the ministers as they usually are?' The king replied, 'I am young and have not yet been able to govern well. It is all due to the Buddha's grace that the kingdom has no other troubles.' The Buddha said to the king, 'Do you now know how you came to be here? What merits did you perform to attain this kingship?' The king said, 'I am foolish and ignorant, and do not know my origins from past lives.' The Buddha told the king, 'You became a king because of five things you did in your past life. What are these five? First, you practiced generosity, and so you became a king, with all the people offering you palaces, halls, and endless wealth. Second, you built temples and made offerings to the Three Jewels—Buddha, Dharma, and Sangha—as well as beds and curtains, and so you became a king, governing the country from the throne in the main hall. Third, you personally paid homage to the Three Jewels and all the elders, and so you became a king, with all the people bowing to you. Fourth, you practiced patience, with no evil in your body, speech, or mind, and so you became a king, with all who saw you rejoicing. Fifth, you diligently studied and constantly sought wisdom, and so you became a king, with all your decisions being followed. By practicing these five things, you will be a king in every lifetime.' Then the World Honored One spoke in verse: 'People know to respect their superiors, rulers, fathers, teachers, and ascetics. Faith, precepts, generosity, learning, and wisdom, ultimately bring good fortune and peace in all lives. Those with past blessings are born noble in this life. They bring peace to the world through righteousness, and by following the Dharma, all will obey. A king is the master of his subjects, and should always treat them with kindness. He should lead by example with the precepts of the Dharma, showing them the good and bad consequences. When in peace, do not forget danger. With careful consideration, blessings will deepen. The rewards of merit do not discriminate between the noble and the humble.' The Buddha told the king, 'In your past life, you were a servant to a great king. You served the Buddha with faith, the Dharma with purity, the Sangha with respect, your parents with filial piety, and your ruler with loyalty. You always practiced generosity with a focused mind, working hard and never tiring. These blessings followed you, making you a prince and heir to the throne. Now that you are wealthy, you have become lax. As a king, you should practice five things. What are these five? First, govern the people without injustice or excessive killing. Second, provide for your soldiers, giving them their stipends on time. Third, always remember to cultivate your original merits, so that your blessings never cease. Fourth, you should trust the honest advice of loyal ministers, and not listen to slander that harms the righteous. Fifth, restrain your desires, do not be greedy for pleasure, and do not let your mind become unrestrained.'

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。行此五事，名聞四海福祿自來。舍此五事，眾綱不舉，民困則思亂，士勞則勢不舉；無福，鬼神不助；自用失大理，忠臣不敢諫；心逸國不理臣，𦾨民則怨。若如是者，身失令名，后則無福。」

「夫為世間將，　　修正不阿枉， 調心勝諸惡，　　如是為法王。 見正能施惠，　　仁愛好利人， 既利以平均，　　如是眾附親。」

佛說偈已，是時王大歡喜，起住佛前，五體投地懺悔謝佛，即受五戒，佛重說法，得須陀洹道。

昔佛在舍衛國祇樹精舍為諸天人、國王大臣、四輩弟子說無上大法。時舍衛國南有深山，其中常出野象，像有三色，白、青、黑者。國王欲得好名斗大象，輒遣人往捕取將來，付調象師，三年之中便可乘騎亦可令鬥。時有一神像，龍之所生，身白如雪尾赤如丹，兩牙如金色，獵師見此非常好像，還白國王：「有此大象，其形如是，宜大王乘。」王即募捕象師三十餘人，遣令捕此象。人眾往到象所，張罥欲捕象，而此神像知諸人意，即便來前而墮罥中，眾人皆來而欲捕之，像便瞋恚逆蹸跳之，近者即死遠者得走，像逐不置。時山脅有諸年少道人，多力勇健，山中學道大久未得定意，遙見此象追逐殺人，道人憐愍人故，自恃勇健欲往救之。佛已遙見，恐此比丘為神像所殺，佛即到邊放大光明，像見佛光怒止恚解，不復追逐殺人。比丘見佛，迎為作禮。佛為比丘即說偈言：

「勿妄嬈神像，　　以招苦痛患， 惡意為自殺，　　終不至善方

現代漢語譯本： 「如果能做到這五件事，名聲就會傳遍四海，福祿自然到來。如果捨棄這五件事，所有綱紀都不能建立，百姓困苦就會思亂，士人勞累就會失去威勢；沒有福德，鬼神也不會幫助；剛愎自用就會失去大義，忠臣也不敢進諫；君主貪圖安逸，國家就不能治理好臣民，百姓就會怨恨。如果像這樣，自身就會失去美名，將來也不會有福報。」 「作為世間的將領， 應當公正不偏私， 調伏內心戰勝各種邪惡， 這樣才能成為法王。 見到正義就施行恩惠， 仁慈友愛，利益他人， 既要利益也要公平， 這樣眾人就會歸附親近。」 佛陀說完偈語后，當時的國王非常歡喜，從座位上站起來，走到佛陀面前，五體投地懺悔謝罪，隨即受了五戒。佛陀又為他說法，使他證得了須陀洹果位。 過去佛陀在舍衛國的祇樹精舍，為諸天人、國王大臣、四眾弟子宣說無上大法。當時舍衛國南邊有一座深山，山中經常出現野象，這些像有三種顏色，白色、青色和黑色。國王想要獲得好名聲，就想鬥象，於是就派人去捕捉大象，抓來后交給馴象師，三年之內就可以騎乘或用來斗象。當時有一頭神像，是龍所生的，身體白如雪，尾巴紅如丹砂，兩顆牙齒像金色，獵人看到這頭非常好的象，就回去稟告國王：『有這樣一頭大象，它的樣子是這樣的，適合大王乘坐。』國王就招募了三十多名捕象師，派他們去捕捉這頭象。眾人來到大象所在的地方，張開羅網想要捕捉它，而這頭神像知道眾人的意圖，就自己走到羅網中。眾人都來想要捕捉它，大象就憤怒地跳躍踩踏，靠近的人就死了，遠的人就逃走了，大象追趕不放。當時山腰有一些年輕的道人，他們力氣很大，很勇猛，在山中學道很久都沒有得到定力，遠遠地看到這頭大象追逐殺人，道人憐憫眾人，就仗著自己的勇猛想要去救人。佛陀已經遠遠地看到了，擔心這些比丘會被神像所殺，佛陀就來到旁邊，放出大光明，大象看到佛光，怒氣就停止了，不再追逐殺人。比丘們看到佛陀，就迎上去向佛陀行禮。佛陀就為比丘們說了偈語： 『不要胡亂招惹神像， 以免招來痛苦的災禍， 惡意是自殺的行為， 最終不會到達善的境地。』

English version: 'If one practices these five things, fame will spread throughout the four seas, and blessings and prosperity will come naturally. If one abandons these five things, all principles will not be established, the people will suffer and think of rebellion, and the scholars will be exhausted and lose their power; without blessings, the gods will not help; being self-willed will lose the great principles, and loyal ministers will not dare to advise; if the ruler is greedy for ease, the country will not be able to govern its subjects well, and the people will resent. If it is like this, one will lose a good name, and there will be no blessings in the future.' 'As a general in the world, one should be just and not biased, tame the mind and overcome all evils, only then can one become a Dharma King. Seeing righteousness, one should bestow kindness, be benevolent and loving, and benefit others, benefit them equally, and then the people will be attached and close.' After the Buddha finished speaking the verse, the king at that time was very happy, stood up from his seat, went before the Buddha, prostrated himself on the ground to repent and thank the Buddha, and immediately received the five precepts. The Buddha then preached the Dharma again, enabling him to attain the state of Srotapanna. In the past, the Buddha was at the Jetavana Monastery in Shravasti, preaching the supreme Dharma to gods, humans, kings, ministers, and the fourfold disciples. At that time, there was a deep mountain south of Shravasti, where wild elephants often appeared. These elephants were of three colors: white, blue, and black. The king wanted to gain a good reputation and wanted to have elephant fights, so he sent people to capture elephants. After they were brought back, they were handed over to elephant trainers. Within three years, they could be ridden or used for fighting. At that time, there was a divine elephant, born of a dragon, with a body as white as snow, a tail as red as cinnabar, and two tusks like gold. A hunter saw this very fine elephant and went back to report to the king: 'There is such an elephant, its appearance is like this, it is suitable for the king to ride.' The king then recruited more than thirty elephant catchers and sent them to capture this elephant. The people came to the place where the elephant was, spread out nets to capture it, but this divine elephant knew the intentions of the people, and came forward and fell into the net. Everyone came to capture it, and the elephant angrily jumped and trampled, those who were close died, and those who were far away escaped. The elephant chased relentlessly. At that time, there were some young Taoists on the mountainside, who were very strong and brave. They had been practicing the Tao in the mountains for a long time but had not yet attained concentration. From afar, they saw this elephant chasing and killing people. The Taoists, out of compassion for the people, relied on their own bravery and wanted to go and save them. The Buddha had already seen this from afar, and was worried that these monks would be killed by the divine elephant. The Buddha then came to the side, released great light, and the elephant, seeing the Buddha's light, stopped its anger and no longer chased and killed people. The monks saw the Buddha, welcomed him, and bowed to him. The Buddha then spoke a verse for the monks: 'Do not recklessly provoke the divine elephant, Lest you invite suffering and calamity, Evil intent is self-killing, And will never reach the path of goodness.'

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。」

比丘聞偈，即便稽首懺悔謝過，內自篤責深惟為非，即于佛前逮得應真。時捕像人即皆還，穌走者尋還，皆得道跡。

昔佛在羅閱祇耆阇崛山中。時國王瓶沙有一大臣，犯事免退徙著南山中，去國千里外。由來無人不熟五穀，大臣到中，泉水流溢五穀大熟，四方諸國有飢寒者，皆來至此山中，數年之中便有三四千家，來者給與田地令得生活。其中三老諸長宿年共議：「國之無君猶身之無首。」相將至大臣所，舉大臣為國王。大臣答長老曰：「若以我為王者，當如諸國王之法，左右大臣文武將士，上下朝直髮女闐宮，租稅谷帛當如民法。」諸國老曰：「唯然奉命一隨王法。」即立為王，處置群臣文武上下，發調人民築城作舍，宮殿樓觀，民被苦毒不復堪諧，皆發想念欲謀圖王。諸奸臣輩將王出獵，去城三四十里，于曠野澤中，牽王欲殺。王問左右：「何緣殺我？」答曰：「民慕豐樂奉王以禮，民困思亂破家圖國。」王告之言：「卿等自為非我本造，枉殺我者神祇知之。聽我發一愿，死不有恨。」即愿曰：「我本開荒出谷養民，來者皆活，富樂無極，自共舉我立為國王，依案諸國自共作此，今反殺我。我實無惡於此人民，若我死者，愿作羅剎，還入故身中，當報此怨。」於是絞殺棄屍而去。三日之後，王神即作羅剎還入故身中，自名阿羅婆，即起入宮絞殺新王，並及後宮婇女左右奸臣，即皆殺之。羅剎瞋恚出宮，盡欲殺人

現代漢語譯本：比丘聽了偈語，立刻跪拜懺悔，深深自責自己的過錯，於是在佛前證得了阿羅漢果位。當時，捕象的人都回來了，逃跑的大象也自己回來了，他們都獲得了道果。 過去佛在王舍城耆阇崛山中。當時，瓶沙王有一位大臣，因犯事被免職，流放到南山中，離國千里之外。那裡從來沒有人種植五穀，大臣到了那裡，泉水涌流，五穀豐收。四方諸國有飢寒的人，都來到這座山中。幾年之內，便有三四千戶人家，來的人都分給田地，讓他們得以生活。其中三位年長的長老共同商議：『國家沒有君主，就像身體沒有頭一樣。』他們一起到大臣那裡，推舉大臣為國王。大臣回答長老們說：『如果你們要我做國王，應當按照其他國王的規矩，設定左右大臣、文武將士，上下朝廷，選拔宮女，徵收租稅，都應當按照民法。』各位長老說：『遵命，一切都按照王法。』於是，他們擁立大臣為王，設定群臣文武，調動人民修築城池房屋，建造宮殿樓閣。百姓被壓迫得痛苦不堪，都開始想謀反。一些奸臣帶著國王去打獵，離城三四十里，在曠野沼澤中，拉住國王要殺他。國王問左右：『為什麼要殺我？』他們回答說：『百姓仰慕富足安樂，奉您為王，現在百姓困苦，就想作亂，推翻國家。』國王告訴他們說：『你們這樣做不是我本意，冤枉殺我，神靈會知道的。聽我發一個愿，死而無憾。』他發願說：『我本來開荒種地，養活百姓，來的人都活了下來，富足快樂，你們自己推舉我為國王，按照其他國家的規矩，自己做了這些事，現在反而要殺我。我實在沒有對不起這些百姓，如果我死了，愿化作羅剎，回到我原來的身體里，報此仇恨。』於是，他們絞殺了國王，拋尸而去。三天之後，國王的神識化作羅剎，回到原來的身體里，自稱阿羅婆，隨即起身進入宮中，絞殺了新王，以及後宮的妃嬪、左右奸臣，都殺死了。羅剎憤怒地走出宮殿，想要殺光所有人。

English version: The Bhikkhu, upon hearing the verse, immediately prostrated himself, repented, and deeply reproached himself for his mistakes. Consequently, he attained the state of Arhat before the Buddha. At that time, the elephant catchers all returned, and the elephants that had fled also returned on their own. They all attained the path of enlightenment. In the past, the Buddha was at Mount Gijjhakuta in Rajagriha. At that time, King Bimbisara had a minister who was dismissed for committing an offense and exiled to the Southern Mountain, a thousand miles away from the kingdom. There, no one had ever cultivated the five grains. When the minister arrived, springs flowed, and the five grains grew abundantly. People from all directions who were hungry and cold came to this mountain. Within a few years, there were three to four thousand families. Those who came were given land to live on. Among them, three elders and senior residents discussed together: 『A country without a ruler is like a body without a head.』 They went together to the minister and proposed him as king. The minister replied to the elders: 『If you want me to be king, I should follow the laws of other kings, establishing ministers on the left and right, civil and military generals, upper and lower courts, selecting palace women, and collecting taxes according to the laws of the people.』 The elders said: 『We obey, and everything will be according to the king's law.』 Thus, they enthroned the minister as king, established ministers, mobilized the people to build cities and houses, and construct palaces and towers. The people were oppressed and suffered greatly, and they began to plot rebellion. Some treacherous ministers took the king hunting, thirty to forty miles from the city, in a wilderness swamp, and seized the king to kill him. The king asked his attendants: 『Why do you want to kill me?』 They replied: 『The people admired wealth and comfort and honored you as king. Now the people are suffering, so they want to rebel and overthrow the country.』 The king told them: 『This is not my intention. You are unjustly killing me, and the gods will know. Let me make a vow, and I will die without regret.』 He vowed: 『I originally cultivated the land and fed the people. Those who came all lived, and they were wealthy and happy. You yourselves elected me as king, following the rules of other countries, and you did these things yourselves. Now you want to kill me. I have done nothing wrong to these people. If I die, I wish to transform into a Rakshasa, return to my original body, and avenge this hatred.』 Then, they strangled the king and abandoned his body. Three days later, the king's spirit transformed into a Rakshasa, returned to his original body, called himself Alavaka, and immediately rose and entered the palace, strangling the new king, as well as the concubines in the harem and the treacherous ministers, killing them all. The Rakshasa, filled with anger, left the palace, wanting to kill everyone.

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。國中三老草索自縛，來向羅剎自首：「此是奸臣所為，非是細民所可能知，乞丐原恕愿還治國。」曰：「我是羅剎，何與人等共從事也？食飲當得人肉，羅剎急性忿不思難。」三老曰：「國是王許，故當如前，食飲所須當相差次。」國老共出，宣令人民皆共探籌，以此為次家出一小兒，生用作食食羅剎王。三四千家正有一戶，為佛弟子，居門精進五戒不犯，隨民探籌，得第一籌。有一小兒，當先食鬼王。賢者大小懊惱啼哭，遙向崛山，為佛作禮悔過自責，佛以道眼見其辛苦，便自說言：「因是小兒當度無數人。」便獨飛往至羅剎門，現變光相照其宮內。羅剎見光疑是異人，即出見佛，便起毒心欲前噏佛，光刺其目，擔山吐火皆化為塵，至久疲頓然後降化，請佛入坐頭面作禮。佛為說經，一心聽法，即受五戒為優婆塞。里吏催食奪兒將來，室家嗥哭隨道而來，觀者無數為之悲哀。吏抱兒擏食著羅剎前，羅剎即持此小兒擎食至佛前，長跪白佛言：「國人相差次以小兒為食，我今受佛五戒，不復得食此小兒，請以小兒佈施佛，為佛作給使。」佛為受之，即說咒愿，羅剎歡喜得須陀洹道。佛以小兒著缽中，擏出宮門，還其父母而告之曰：「快養小兒勿復愁憂。」眾人見佛莫不驚愕，怪是何神？此兒何福而獨救之？羅剎所食奪還父母。於是世尊在於大眾中央而說偈言：

「戒德可恃怙，　　福報常隨己， 見法為人長，　　終遠三惡道

現代漢語譯本：國中的三位長老用草繩捆綁自己，來到羅剎面前自首：『這是奸臣所為，不是我們這些小民所能知道的，懇求您原諒，我們願意恢復治理國家。』羅剎說：『我是羅剎，怎麼能和你們人類一起做事呢？我吃喝應當吃人肉，羅剎性情急躁，不考慮困難。』三位長老說：『國家是國王允許的，所以應當像以前一樣，吃喝所需應當輪流供應。』長老們一起出去，宣告人民都一起抽籤，以此為序，每家出一個小孩，活著用作羅剎王的食物。三四千戶人家中，正好有一戶是佛弟子，住在門口精進修行，遵守五戒不犯，他們也隨民眾抽籤，結果抽到了第一簽。有一個小孩，應當先被鬼王吃掉。賢者一家大小懊惱啼哭，遙向崛山，向佛作禮懺悔自責，佛用道眼看到他們的辛苦，就自言自語道：『因為這個小孩，將要度化無數人。』於是獨自飛往羅剎門，顯現光芒照耀宮內。羅剎看到光芒，懷疑是異人，就出來見佛，隨即生起毒心想要吞噬佛，光芒刺痛他的眼睛，他舉起山，噴出火焰，都化為塵土，直到疲憊不堪，然後才降伏，請佛入座，向佛頂禮。佛為他說經，他一心聽法，隨即受了五戒，成為優婆塞。里吏催促送食物，把小孩搶來，一家人嚎啕大哭，跟在後面，觀看的人無數，都為之悲哀。官吏抱著小孩，小心翼翼地放在羅剎面前，羅剎隨即拿著這個小孩，舉著走到佛前，長跪稟告佛說：『國人輪流用小孩作為食物，我現在受了佛的五戒，不能再吃這個小孩了，請把這個小孩佈施給佛，讓他為佛做使者。』佛接受了他，隨即說了咒愿，羅剎歡喜地得到了須陀洹道。佛把小孩放在缽中，小心翼翼地帶出宮門，還給他的父母，並告訴他們說：『好好養育小孩，不要再憂愁了。』眾人看到佛，無不驚愕，奇怪這是什麼神？這個小孩有什麼福報，竟然被救了？羅剎所要吃的食物，竟然被奪回還給了父母。於是世尊在大眾中央說了偈語： 『戒律的德行可以依靠，福報常常跟隨自己，見到佛法的人會長進，最終遠離三惡道。』

English version: The three elders of the kingdom, bound themselves with grass ropes, came to the Rakshasa to confess: 'This was done by treacherous officials, not something that we common people could have known. We beg for your forgiveness and are willing to restore the governance of the country.' The Rakshasa said, 'I am a Rakshasa, how can I work with humans? My food and drink should be human flesh. Rakshasas are impatient and do not consider difficulties.' The three elders said, 'The country was permitted by the king, so it should be as before. The food and drink needed should be provided in turns.' The elders went out together and announced that the people should all draw lots, and in this order, each family should provide a small child, to be used alive as food for the Rakshasa king. Among three or four thousand families, there was one family that were disciples of the Buddha, living at their door, diligently practicing and keeping the five precepts without violation. They also drew lots with the people, and they drew the first lot. There was a small child who was to be eaten by the ghost king first. The wise family, big and small, were distressed and cried, facing the Gṛdhrakūṭa Mountain, they bowed to the Buddha, repented and blamed themselves. The Buddha, with his divine eye, saw their suffering, and said to himself, 'Because of this child, countless people will be saved.' Then he flew alone to the Rakshasa's gate, manifesting light that illuminated the palace. The Rakshasa saw the light and suspected it was an extraordinary person, so he came out to see the Buddha. He immediately developed a poisonous heart and wanted to devour the Buddha. The light pierced his eyes, and the mountains he raised and the flames he spat all turned to dust. He was exhausted and then subdued, inviting the Buddha to sit and bowing his head in reverence. The Buddha preached the Dharma to him, and he listened attentively, then received the five precepts and became an Upasaka. The village officials urged the delivery of food and snatched the child away. The family wailed and followed behind, and countless onlookers were saddened by it. The officials held the child carefully and placed him before the Rakshasa. The Rakshasa then took the child, held him up, and went before the Buddha, kneeling and reporting to the Buddha, 'The people of the country take turns using children as food. Now I have received the five precepts of the Buddha, and I can no longer eat this child. Please give this child to the Buddha as an offering, to be a servant of the Buddha.' The Buddha accepted him and then recited a blessing. The Rakshasa was delighted and attained the Srotaapanna path. The Buddha placed the child in his bowl, carefully took him out of the palace gate, returned him to his parents, and told them, 'Raise the child well and do not worry anymore.' When the people saw the Buddha, they were all astonished, wondering what kind of deity he was? What kind of blessing did this child have that he was saved? The food that the Rakshasa was to eat was taken back and returned to the parents. Then the World Honored One, in the midst of the assembly, spoke a verse: 'The virtue of precepts can be relied upon, blessings always follow oneself, those who see the Dharma grow, and ultimately stay far away from the three evil paths.'

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。 戒慎除苦畏，　　福德三界尊， 鬼龍邪毒害，　　不犯有戒人。」

佛說偈已，無央數人見佛光像，乃知至尊三界無比，便皆歸化為佛弟子，聞偈歡欣皆得道跡。

昔佛在波羅奈國鹿野場上，為天人龍鬼、國王臣民、不可計眾而為說法。時大國王太子將從小國王世子五百餘人，往到佛所為佛作禮，卻坐一面而聽法。諸太子等，即白佛言：「佛道清妙玄遠難及，自古以來頗有國王太子大臣長者之子，舍國吏民恩愛榮樂行作沙門者不？」佛告諸太子：「世間國土榮樂恩愛，如幻如化如夢如響，卒來卒去不可常保。又國王太子以三事故不能得道。何謂三事？一者憍恣，不念學問佛經妙義以濟神本。二者貪取，不念佈施下貧困厄，群臣將士所有財寶，不與民共以修財本。三者不能遠離色慾愛樂之事、捨棄牢獄憂煩之惱，行作沙門滅眾苦難，以修身本。是以菩薩所生為王，除此三事，自致得佛。又有三事。何謂為三？一者少壯學問，領理國土，率化民庶，使行十善。二者中以財施貧窮孤寡，群臣將士與民同歡。三者每計無常命不久留，宜當出家行作沙門，斷苦因緣，勿更生死。三事不施獨無所得。」

於是世尊而自陳曰：「昔我前世作轉輪聖王，名曰南王皇帝，七寶導從，宮觀浴池，行宮戲園，及群臣太子夫人婇女象馬廚宰，各八萬四千。有子千人，勇猛精銳，一人當千，飛行虛空，周遊四方，自在所為無目前者。其壽八萬四千歲，以法治政，不枉人民

『戒慎以消除痛苦和恐懼，福德是三界中最尊貴的，鬼、龍和邪惡的毒害，不會侵犯有戒律的人。』 佛陀說完偈語后，無數人見到佛陀的光像，才知道至尊在三界中無與倫比，便都歸順佛陀成為佛弟子，聽聞偈語后歡欣鼓舞，都獲得了道果。 過去，佛陀在波羅奈國的鹿野苑，為天人、龍、鬼、國王、臣民以及無數的民眾說法。當時，大國王的太子帶著小國王的世子等五百餘人，來到佛陀所在的地方，向佛陀行禮，然後坐在一旁聽法。諸位太子等，就對佛陀說：『佛道清凈微妙，玄遠難以企及，自古以來，是否有國王、太子、大臣、長者之子，捨棄國家的官吏、人民、恩愛和榮華富貴，修行成為沙門呢？』佛陀告訴諸位太子：『世間的國土、榮華富貴、恩愛，如同幻影、變化、夢境、迴響，突然出現又突然消失，不能長久保持。而且，國王和太子因為三件事而不能得道。哪三件事呢？第一是驕縱放肆，不思考學習佛經的精妙義理來救濟自己的根本。第二是貪婪索取，不考慮佈施給貧困的人，群臣將士所有的財寶，不與人民共享來修養財本。第三是不能遠離愛慾之事，捨棄牢獄憂愁的煩惱，修行成為沙門來滅除眾多的苦難，以修養自己的根本。因此，菩薩出生為國王，要去除這三件事，才能自己成就佛道。還有三件事。哪三件事呢？第一是年輕時學習知識，治理國家，引導教化民眾，使他們奉行十善。第二是中年時用財物佈施給貧窮孤獨的人，群臣將士與人民一同歡樂。第三是常常考慮到無常，生命不會長久停留，應該出家修行成為沙門，斷除痛苦的因緣，不再經歷生死。這三件事不施行，就一無所得。』 於是，世尊自己陳述說：『過去我前世做轉輪聖王，名叫南王皇帝，有七寶引導，宮殿樓閣、浴池、行宮、戲園，以及群臣、太子、夫人、婇女、象馬、廚師等，各有八萬四千。有兒子一千人，勇猛精銳，一人能抵擋千人，能在虛空中飛行，周遊四方，自由自在，沒有誰能阻擋。壽命有八萬四千歲，以法治理政事，不冤枉人民。』

'Be cautious to eliminate suffering and fear, blessings and virtue are the most honored in the three realms, ghosts, dragons, and evil poisons will not violate those who have precepts.' After the Buddha spoke the verse, countless people saw the Buddha's light and image, and then they knew that the Supreme One was unparalleled in the three realms. They all converted to the Buddha and became disciples. Hearing the verse, they were joyful and all attained the path. In the past, the Buddha was in the Deer Park of the city of Varanasi, preaching to gods, dragons, ghosts, kings, ministers, and countless people. At that time, the crown prince of the great king, along with more than five hundred princes from the small kingdoms, came to where the Buddha was, paid their respects, and sat on one side to listen to the Dharma. The princes then said to the Buddha, 'The Buddha's path is pure, subtle, profound, and difficult to reach. Since ancient times, have there been any kings, princes, ministers, or sons of elders who have abandoned their countries, officials, people, love, and glory to practice as monks?' The Buddha told the princes, 'The lands, glory, love, and affection of the world are like illusions, transformations, dreams, and echoes. They come and go suddenly and cannot be kept forever. Moreover, kings and princes cannot attain the path because of three things. What are these three things? First, arrogance and indulgence, not thinking about learning the profound meanings of the Buddhist scriptures to save their own essence. Second, greed and acquisition, not thinking about giving to the poor and needy, and not sharing the wealth of ministers and generals with the people to cultivate the root of wealth. Third, not being able to stay away from the things of love and desire, abandoning the worries and troubles of prison, practicing as a monk to eliminate many sufferings, and cultivating their own essence. Therefore, when a Bodhisattva is born as a king, he must remove these three things to achieve Buddhahood himself. There are also three things. What are these three things? First, in youth, learning knowledge, governing the country, and guiding the people to practice the ten virtues. Second, in middle age, using wealth to give to the poor and lonely, and sharing joy with ministers, generals, and the people. Third, always considering impermanence, that life will not last long, and that one should leave home to practice as a monk, cut off the causes of suffering, and no longer experience birth and death. If these three things are not practiced, one will gain nothing.' Then, the World Honored One himself stated, 'In my past life, I was a Chakravartin king named Emperor Nan, with seven treasures leading the way, palaces, bathing pools, traveling palaces, pleasure gardens, and ministers, princes, wives, concubines, elephants, horses, and cooks, each numbering eighty-four thousand. I had a thousand sons, brave and sharp, each one capable of fighting a thousand men, able to fly in the sky, travel around, and be free without anyone being able to stop them. My lifespan was eighty-four thousand years, and I governed with the Dharma, without wronging the people.'

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。爾時聖王欻自念言：『人命短促無常難保，但當作福以求道真。念常佈施世間人民，所有財物與民共之，已種福德，唯當出家行作沙門，斷絕貪慾乃得滅苦。』王即敕梳頭人：『若見頭髮白，便當啟我。』至久數萬歲，梳頭人啟言：『白髮已生。』敕令拔之舉著案上。王見白髮，涕泣命曰：『第一使者忽然復至，今頭已白，宜當出家行作沙門，求自然道。』擎發掌中自說偈言：

「『今我上體首，　　白生為被盜， 已有天使召，　　時正宜出家。』

「即召群臣立太子為王，行作沙門入山修道，畢人之壽，即生第二天上為天帝釋太子。於後領理天下亦如大王，復敕梳頭人：『若見白髮，便當啟我。』至久復啟：『白髮已生。』敕令拔之，擎著掌中而說偈言：

「復召群臣立太子為王，即行作沙門入山修道，畢人之壽，復生天上為天帝釋。前天帝釋，畢天之壽，下生世間，為聖王作太子，此三聖主更為父子，上為天帝，下為聖主，中為太子，各各三十六反，數千萬歲，終而復始，行此三事，自致得佛。爾時父者，今我身是也；太子者，舍利弗是也；王孫者，阿難是也。更相從生展轉為王以化天下，是以特尊三界無比。」佛說是時，國王太子並諸太子，皆大歡喜受佛五戒，為優婆塞得須陀洹道。

法句譬喻經吉祥品第三十九

昔佛在羅閱祇耆阇崛山中為天人龍鬼轉三乘法輪

現代漢語譯本：當時，聖王突然想到：『人的生命短暫無常，難以保全，唯有行善積福以求得真道。應當常常佈施給世間人民，將所有財物與民共享，以此種下福德。唯有出家修行，成為沙門，斷絕貪慾才能滅除痛苦。』於是，國王命令梳頭的人：『如果看到頭髮變白，就應當稟告我。』過了很久，數萬年後，梳頭的人稟告說：『白髮已經長出來了。』國王命令將白髮拔下，放在案上。國王看到白髮，流著眼淚說道：『第一位使者忽然又來了，現在頭髮已經變白，應當出家修行，成為沙門，尋求自然之道。』他手捧著白髮，自己說道： 『如今我頭頂上，白髮已生如被盜，已有天使來召喚，此時正宜出家去。』 隨即召集群臣，立太子為王，自己則出家修行，進入山中修道。壽命終結后，便轉生到第二天上，成為天帝釋的太子。之後，他治理天下也像大王一樣，又命令梳頭的人：『如果看到白髮，就應當稟告我。』過了很久，梳頭的人又稟告說：『白髮已經長出來了。』國王命令將白髮拔下，捧在手中，並說道： 又召集群臣，立太子為王，自己則出家修行，進入山中修道。壽命終結后，又轉生到天上，成為天帝釋。之前的那個天帝釋，壽命終結后，下生到世間，成為聖王的太子。這三位聖主輪流為父子，上為天帝，下為聖主，中為太子，各自輪轉了三十六次，歷經數千萬年，週而復始，行此三事，最終成就佛道。當時為父者，就是現在的我；為太子者，就是舍利弗；為王孫者，就是阿難。他們互相轉生，輪流為王，教化天下，因此特別尊貴，三界無與倫比。』佛陀說完這些話時，國王、太子以及諸位太子，都非常歡喜，接受了佛陀的五戒，成為優婆塞，證得了須陀洹道。 《法句譬喻經》吉祥品第三十九 過去，佛陀在羅閱祇耆阇崛山中，為天人龍鬼轉動三乘法輪。

English version: At that time, the holy king suddenly thought to himself: 『Human life is short, impermanent, and difficult to preserve. One should only do good deeds to seek the true path. One should always give to the people of the world, sharing all wealth with them, thus planting the seeds of merit. Only by leaving home to practice, becoming a śramaṇa, and cutting off greed can one extinguish suffering.』 Therefore, the king ordered his comb-bearer: 『If you see a white hair, you must inform me.』 After a long time, tens of thousands of years, the comb-bearer reported: 『White hair has grown.』 The king ordered it to be plucked and placed on the table. Seeing the white hair, the king wept and said: 『The first messenger has suddenly come again. Now my hair has turned white, I should leave home to practice, become a śramaṇa, and seek the natural path.』 Holding the hair in his palm, he spoke a verse: 『Now on my head, white hair has grown as if stolen, an angel has already called, now is the right time to leave home.』 Immediately, he summoned his ministers and established the crown prince as king. He himself left home to practice, entering the mountains to cultivate the path. After his life ended, he was reborn in the second heaven as the crown prince of Indra. Later, he ruled the world like a great king, and again ordered his comb-bearer: 『If you see a white hair, you must inform me.』 After a long time, the comb-bearer again reported: 『White hair has grown.』 The king ordered it to be plucked, held it in his palm, and spoke a verse: He again summoned his ministers and established the crown prince as king. He himself left home to practice, entering the mountains to cultivate the path. After his life ended, he was reborn in heaven as Indra. The previous Indra, after his life in heaven ended, was born into the world as the crown prince of a holy king. These three holy lords alternated as father and son, the highest as Indra, the lowest as a holy king, and the middle as a crown prince, each rotating thirty-six times, for tens of millions of years, endlessly repeating, performing these three roles, and finally attaining Buddhahood. The one who was the father at that time is now me; the one who was the crown prince is Śāriputra; and the one who was the grandson is Ānanda. They were born from each other, taking turns as kings to transform the world, therefore they are especially honored, unparalleled in the three realms.』 When the Buddha finished speaking, the king, the crown prince, and all the princes were very happy, accepted the Buddha』s five precepts, became upāsakas, and attained the path of Srotāpanna. The Sutra of the Parables of the Dhammapada, Chapter 39, Auspiciousness In the past, the Buddha was at Mount Gṛdhrakūṭa in Rājagṛha, turning the wheel of the three vehicles of Dharma for gods, humans, dragons, and ghosts.

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。時山南恒水岸邊有尼揵梵志，先出耆舊博達多知，德向五通明識古今，所養門徒有五百人，教化指授，皆悉通達天文地理星宿人情，無不瞻察，觀略內外，吉兇禍福豐儉出沒，皆包知之。梵志弟子先佛所行應當得道，欻自相將至水岸邊，屏坐論語自共相問：「世間諸國人民所行，以何等事為世吉祥？」徒等不了，往到師所為師作禮，叉手白言：「弟子等學久所學已達，不聞諸國以何為吉祥？」尼揵告曰：「善哉問也！閻浮利地有十六大國，八萬四千小國，諸國各有吉祥，或金或銀，水精琉璃、明月神珠、象馬車輿、玉女珊瑚、珂貝妓樂、鳳凰孔雀，或以日月星辰、寶瓶四華、梵志道士，此是諸國之所好喜吉祥瑞應，若當見是稱善無量，此是瑞應國之吉祥。」諸弟子曰：「寧可更有殊特吉祥，于身有益、終生天上？」尼揵答曰：「先師以來未有過此，書籍不載。」諸弟子曰：「近聞釋種出家為道，端坐六年降魔得佛，三達無礙，試共往問，所知博採何如大師？」師徒弟子五百餘人，經涉山路往到佛所，為佛作禮坐梵志位，叉手長跪，白佛世尊曰：「諸國吉祥所好如此，不審更有勝是者不？」佛告梵志：「如卿所論世間之事，順則吉祥反則兇禍，不能令人濟神度苦。如我所聞吉祥之法，行者得福永離三界，自致泥洹。」

於是世尊而作頌曰：

「佛尊過諸天，　　如來常現義， 有梵志道士，　　來問何吉祥？ 於是佛愍傷，　　為說真有要， 已信樂正法，　　是為最吉祥

現代漢語譯本：當時，在時山南恒水岸邊，有一群尼犍梵志，他們的首領是一位年長且博學多識的人，他擁有五神通，明曉古今。他教導的門徒有五百人，他們都精通天文、地理、星象和人情世故，無所不察，能洞悉內外，預知吉兇禍福、豐收歉收。這些梵志的弟子們，認為佛陀所行之道應當能夠得道，於是他們一起到水邊，坐下來討論，互相問道：『世間各國人民所追求的，以什麼事為吉祥？』弟子們不明白，就去請教他們的老師，向老師行禮，合掌說道：『弟子們學習很久，所學已經通達，但沒有聽說過各國以什麼為吉祥？』尼犍回答說：『問得好！閻浮提有十六個大國，八萬四千個小國，各國都有各自的吉祥物，有的是金銀，有的是水晶琉璃、明月神珠、象馬車輿、玉女珊瑚、珂貝歌舞、鳳凰孔雀，有的以日月星辰、寶瓶四華、梵志道士為吉祥。這些都是各國所喜愛和認為吉祥的象徵，如果見到這些，就會稱讚不已，認為這是國家吉祥的瑞兆。』弟子們說：『難道沒有更特別的吉祥，對自身有益，最終能升入天界的嗎？』尼犍回答說：『從先師以來，沒有過這樣的說法，書籍中也沒有記載。』弟子們說：『最近聽說釋迦族有人出家修行，端坐六年降伏魔障，得道成佛，三達無礙，我們不妨一起去問問他，看看他的見識是否比得上大師？』於是，師徒五百多人，跋山涉水來到佛陀所在之處，向佛陀行禮，坐在梵志的位置上，合掌長跪，對佛陀說：『世尊，各國所喜好的吉祥是這樣的，不知道有沒有比這更殊勝的？』佛陀告訴梵志：『你們所說的世間之事，順應則吉祥，違背則兇禍，不能使人解脫神識，度脫苦難。我所聽聞的吉祥之法，修行者可以獲得福報，永遠脫離三界，最終達到涅槃。』 於是世尊說了偈語： 『佛陀尊貴超越諸天，如來常顯真義，有梵志道士，前來詢問何為吉祥？於是佛陀憐憫他們，為他們宣說真正的要義，已經信奉並樂於正法，這才是最吉祥的。』

English version: At that time, on the bank of the Heng River south of Mount Shi, there were some Nigandha Brahmins. Their leader was an elder, learned and knowledgeable, possessing the five supernatural powers and understanding the past and present. He had five hundred disciples, all of whom were proficient in astronomy, geography, astrology, and human affairs. They observed everything, understood both internal and external matters, and could foresee good and bad fortune, abundance and scarcity. These Brahmin disciples, believing that the path followed by the Buddha should lead to enlightenment, went together to the riverbank. They sat down to discuss and asked each other, 'What do people in various countries consider auspicious?' The disciples did not know, so they went to their teacher, bowed to him, and said with their palms together, 'We have studied for a long time and have mastered what we have learned, but we have not heard what different countries consider auspicious.' The Nigandha replied, 'Well asked! In Jambudvipa, there are sixteen great countries and eighty-four thousand small countries. Each country has its own auspicious symbols, some are gold and silver, others are crystal, lapis lazuli, bright moon pearls, elephants, horses, chariots, jade maidens, coral, cowrie shells, music, phoenixes, and peacocks. Some consider the sun, moon, stars, treasure vases, four flowers, Brahmin priests, and Taoist priests as auspicious. These are what various countries like and consider auspicious. If they see these, they will praise them endlessly, believing them to be auspicious omens for the country.' The disciples said, 'Is there not a more special auspiciousness that benefits oneself and ultimately leads to heaven?' The Nigandha replied, 'Since the time of our former teachers, there has been no such teaching, and it is not recorded in the scriptures.' The disciples said, 'Recently, we heard that a member of the Shakya clan left home to practice, sat in meditation for six years, subdued demons, attained Buddhahood, and achieved unobstructed understanding. Why don't we go and ask him to see if his knowledge is comparable to our master?' So, the teacher and his five hundred disciples traveled through mountains and rivers to where the Buddha was. They bowed to the Buddha, sat in the Brahmin's seat, knelt with their palms together, and said to the Buddha, 'World Honored One, the auspicious things that various countries like are such. We wonder if there is anything more superior than these?' The Buddha told the Brahmins, 'The worldly matters you speak of bring good fortune when followed and misfortune when opposed, but they cannot liberate one's spirit or deliver one from suffering. The auspicious teachings I have heard allow practitioners to gain blessings, forever escape the three realms, and ultimately reach Nirvana.' Then the World Honored One spoke a verse: 'The Buddha is more honored than all the heavens, the Tathagata always reveals the true meaning. There are Brahmin priests and Taoist priests who come to ask what is auspicious? Then the Buddha, out of compassion, explained the true essence to them. Those who have believed and are happy in the true Dharma, this is the most auspicious.'

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。 亦不從天人，　　希望求僥倖， 亦不禱神祠，　　是為最吉祥。 友賢擇善居，　　常先為福德， 敕身承貞正，　　是為最吉祥。 去惡從就善，　　避酒知自節， 不淫于女色，　　是為最吉祥。 多聞如戒行，　　法律精進學， 修己無所爭，　　是為最吉祥。 居孝事父母，　　治家養妻子， 不為空乏行，　　是為最吉祥。 不慢不自大，　　知足念反覆， 以時誦習經，　　是為最吉祥。 所聞常欲忍，　　樂欲見沙門， 每講輒聽受，　　是為最吉祥。 持齋修梵行，　　常欲見賢明， 依附明智者，　　是為最吉祥。 已信有道德，　　正意向無疑， 欲脫三惡道，　　是為最吉祥。 等心行佈施，　　奉諸得道者， 亦敬諸天人，　　是為最吉祥。 常欲離貪淫，　　愚癡瞋恚意， 能習成道見，　　是為最吉祥。 若以棄非務，　　能勤修道用， 常事于可事，　　是為最吉祥。 一切為天下，　　建立大慈意， 修人安眾生，　　是為最吉祥。 智者居世間，　　常習吉祥行， 自致成慧見，　　是為最吉祥。」

梵志師徒聞佛說偈，欣然意解，甚大歡喜，前白佛言：「甚妙世尊！世所希有，由來迷惑未及𨶳明。唯愿世尊！矜愍濟度，愿身自歸佛法三尊，得作沙門冀在下行。」佛言：「大善！善來比丘！」即成沙門，內思安般逮得應真。聽者無數，皆得法眼

現代漢語譯本 不依賴天神，不求僥倖，也不祈求神祠，這才是最吉祥的。 親近賢良，選擇善良的居所，常常先做有福德的事，約束自身，秉持貞正，這才是最吉祥的。 遠離惡行，追隨善良，戒酒，懂得自我節制，不沉溺於女色，這才是最吉祥的。 廣聞佛法，如持戒般修行，精進學習法律，修養自身，不與人爭鬥，這才是最吉祥的。 在家孝順父母，治理家庭，養育妻子兒女，不做空乏無益的事，這才是最吉祥的。 不傲慢，不自大，知足，反思自己的行為，按時誦讀經典，這才是最吉祥的。 對於聽到的事情，常常要忍耐，樂於見到出家人，每次講法都認真聽受，這才是最吉祥的。 持齋戒，修清凈的梵行，常常想見到賢明的人，依附有智慧的人，這才是最吉祥的。 已經相信有道德，心意堅定不疑惑，想要脫離三惡道，這才是最吉祥的。 平等地行佈施，供奉得道的人，也尊敬諸天人，這才是最吉祥的。 常常想要遠離貪慾、淫邪、愚癡、嗔恨的意念，能夠修習成就正道的見解，這才是最吉祥的。 如果能夠拋棄不必要的事務，勤奮地修習佛道，常常做應該做的事情，這才是最吉祥的。 一切爲了天下，建立廣大的慈悲心，修養自身，安定眾生，這才是最吉祥的。 有智慧的人生活在世間，常常修習吉祥的行為，自然成就智慧的見解，這才是最吉祥的。 梵志師徒聽了佛陀所說的偈語，欣然領悟，非常歡喜，上前對佛說：『太美妙了，世尊！世間罕有，我們由來迷惑，未能明白。唯愿世尊！憐憫救度，愿我們自身歸依佛法僧三寶，得以出家做沙門，希望能在佛法下修行。』佛說：『太好了！善來比丘！』他們立刻成為沙門，內心思惟安般，證得阿羅漢果。聽法的人無數，都得到了法眼。

English version Not relying on gods or men, not hoping for luck, nor praying to deities, this is the most auspicious. Befriending the virtuous, choosing a good place to live, always prioritizing meritorious deeds, restraining oneself, and upholding integrity, this is the most auspicious. Turning away from evil, following goodness, abstaining from alcohol, knowing self-control, and not indulging in lust, this is the most auspicious. Hearing much of the Dharma, practicing like keeping precepts, diligently studying the law, cultivating oneself without contention, this is the most auspicious. At home, being filial to parents, managing the household, raising one's wife and children, not engaging in empty and useless actions, this is the most auspicious. Not being arrogant, not being conceited, being content, reflecting on one's actions, and reciting scriptures at the right time, this is the most auspicious. Regarding what one hears, always being patient, delighting in seeing monks, and listening attentively to every teaching, this is the most auspicious. Observing fasts, practicing pure conduct, always desiring to see the wise, and relying on the intelligent, this is the most auspicious. Having already believed in morality, with a firm and unwavering mind, desiring to escape the three evil realms, this is the most auspicious. Practicing giving with equanimity, making offerings to those who have attained enlightenment, and also respecting gods and men, this is the most auspicious. Always desiring to be free from greed, lust, ignorance, and anger, and being able to cultivate the view of achieving the path, this is the most auspicious. If one can abandon unnecessary affairs, diligently cultivate the path, and always do what should be done, this is the most auspicious. For the sake of all under heaven, establishing great compassion, cultivating oneself, and bringing peace to all beings, this is the most auspicious. The wise living in the world, always practicing auspicious conduct, naturally achieving the wisdom of insight, this is the most auspicious. The Brahmin teacher and his disciples, having heard the verses spoken by the Buddha, were delighted and understood, greatly rejoicing. They went before the Buddha and said, 'How wonderful, World Honored One! It is rare in the world, we have been confused and have not understood. We beseech the World Honored One! To have compassion and save us, we wish to take refuge in the Buddha, Dharma, and Sangha, and become monks, hoping to practice under the Dharma.' The Buddha said, 'Excellent! Welcome, monks!' They immediately became monks, and contemplating Anapanasati, attained Arhatship. Countless listeners all gained the Dharma eye.

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現代漢語譯本 。

English version .

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