T14n0500_羅云忍辱經
大正藏第 14 冊 No. 0500 羅云忍辱經
No. 500
羅云忍辱經
西晉沙門法炬譯
阿難曰：「吾從佛聞如是。」
一時，佛在舍衛國祇樹給孤獨園，時鹙露子與羅云俱以平旦著衣法服、執持應器，入城求食。時有輕薄者，逢見兩賢。意念曰：「瞿曇沙門第一弟子與羅云分衛。」即興毒意，取地沙土，著鹙露子缽中、擊羅云首。
師見羅云血流污面，師曰：「為佛弟子，慎無含毒，當以慈心愍傷眾生。世尊常云：『忍者最快，唯慧者能。』吾聞佛戒，終身不犯，吾自攝心，以忍為寶；恣心履惡，猶自投火，貢高自見，愚者謂健，不計殃禍，當還害已。恣心之禍重於須彌，畢已年壽以當惡罪，十六分中未減其一。愚人作行惡，向清凈持戒沙門，猶若逆風把炬火行，狂愚不捨，必自燒身。弊人懷毒，自以為慧。如比丘怙沙門四道，為佛弟子，常當伏心，惡生即滅，勇中之上。天神帝王，雖謂多力，不如忍惡，其力無上。」
羅云見血流下交面，臨水澡血而自說曰：「我痛斯須，奈彼長苦！斯人惡也，斯地亦惡，余無慍心，悲奈彼何？佛是吾尊，教吾大慈。狂悖之人，志趣兇虐，沙門默忍，以成高德。兇者狼殘，愚人敬焉；沙門守忍，狂愚是輕。斯人
【現代漢語翻譯】 現代漢語譯本 《羅云忍辱經》
西晉沙門法炬譯
阿難說：『我從佛陀那裡聽到這樣的話。』
一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama），當時鹙露子（Sariputta，舍利弗）與羅云（Rahula，羅睺羅）一同在清晨穿好衣服，拿著缽，進入城中乞食。當時有個輕浮的人，碰巧看見這兩位賢者。心中想：『喬達摩（Gautama，釋迦牟尼佛）沙門的第一弟子與羅云一起乞食。』於是生起惡毒的心，抓起地上的沙土，丟進鹙露子的缽中，又擊打羅云的頭部。
老師鹙露子看見羅云血流滿面，便說：『作為佛陀的弟子，切記不要心懷怨恨，應當以慈悲心憐憫眾生。世尊常說：『能忍辱的人最快樂，只有有智慧的人才能做到。』我聽聞佛陀的戒律，終身不敢違犯，我約束自己的心，以忍辱為寶；放縱自己的心去做惡事，就像自己投身於火中，自高自大，自以為是，愚蠢的人認為這是勇敢，卻不考慮災禍，最終會害了自己。放縱自己的心所造成的禍患比須彌山（Mount Sumeru）還要重，即使窮盡一生的壽命也無法償還所犯的罪惡，甚至連十六分之一都無法減少。愚蠢的人向清凈持戒的沙門作惡，就像逆風拿著火把行走，如果狂妄愚蠢不肯捨棄，必定會燒傷自己。惡劣的人心懷毒害，還自以為聰明。作為比丘，依靠沙門的四道（四聖諦），作為佛陀的弟子，應當常常降伏自己的心，惡念一生起就立即滅除，這是勇者中的勇者。天神帝王，雖然自認為力量強大，但不如忍受邪惡的力量強大，忍辱的力量是無上的。』
羅云看見鮮血流下面頰，走到水邊洗去血跡，自言自語道：『我所承受的痛苦只是暫時的，但那個人將來要承受長久的痛苦！這個人是邪惡的，這塊土地也是邪惡的，我沒有怨恨之心，只是為他感到悲哀。佛陀是我的至尊，教導我大慈大悲。狂妄悖逆的人，心懷兇殘暴虐，沙門默默忍受，才能成就高尚的德行。兇殘的人像狼一樣殘暴，愚蠢的人卻敬畏他；沙門堅守忍辱，狂妄愚蠢的人卻輕視他。這個人……』
【English Translation】 English version No. 500
Rahula's Sutra on Forbearance
Translated by the Shramana Dharmaraksa of the Western Jin Dynasty
Ananda said, 'Thus have I heard from the Buddha.'
At one time, the Buddha was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Shravasti (Sravasti). At that time, Sariputta (Sariputta) and Rahula (Rahula) together, early in the morning, put on their robes, held their alms bowls, and entered the city to seek food. At that time, there was a frivolous person who happened to see these two virtuous ones. He thought, 'The first disciple of the Gautama (Gautama) Shramana (monk) is begging for food with Rahula.' Immediately, he conceived a poisonous intention, took sand and dirt from the ground, put it into Sariputta's bowl, and struck Rahula's head.
The teacher, Sariputta, seeing Rahula's face covered in blood, said, 'As a disciple of the Buddha, be careful not to harbor resentment, and should have compassion for all beings. The World Honored One (Buddha) often said, 'The most joyful are those who can endure, and only the wise can do so.' I have heard the Buddha's precepts and will not violate them for the rest of my life. I restrain my mind and regard forbearance as a treasure; indulging the mind in evil is like throwing oneself into the fire. Arrogance and self-regard are considered strength by fools, who do not consider the calamity and will eventually harm themselves. The calamity of indulging the mind is heavier than Mount Sumeru (Mount Sumeru), and even spending one's entire life cannot repay the evil deeds, not even reducing one-sixteenth of it. When foolish people commit evil acts towards pure, precept-holding Shramanas, it is like walking against the wind with a torch; if they do not abandon their madness and foolishness, they will surely burn themselves. Vile people harbor poison and think themselves wise. As a Bhikshu (monk) relying on the four paths of the Shramanas (Four Noble Truths), as a disciple of the Buddha, one should always subdue one's mind, and evil thoughts should be extinguished as soon as they arise, which is the highest form of courage. Even gods and kings, though they consider themselves powerful, are not as powerful as enduring evil; the power of forbearance is unsurpassed.'
Rahula, seeing the blood flowing down his face, went to the water to wash away the blood and said to himself, 'The pain I endure is only temporary, but that person will suffer long-term pain! This person is evil, and this land is also evil. I have no resentment in my heart, but I feel sorrow for him. The Buddha is my supreme teacher, teaching me great compassion. Arrogant and rebellious people harbor cruelty and violence, but Shramanas silently endure, in order to achieve noble virtue. Cruel people are like ferocious wolves, and foolish people respect them; Shramanas uphold forbearance, but arrogant and foolish people despise them. This person...'
惡也，我焉能惡歟？輪轉無際，豈一向乎？吾欲以佛至真之經喻誨愚惑，猶以利劍割彼臭尸，尸不知痛，非劍之不利，乃死屍之無知。以天甘露食彼溷豬，豬舍之走，非甘露之不美，乃臭蟲之所不珍矣。以佛真言，訓世兇愚，不亦然乎。」
師徒俱還。飯竟澡缽，洗手漱口，俱到佛所，稽首佛足。鹙露子退坐，具以本末，向佛陳之。世尊告曰：「夫噁心之興，興己之衰。輕薄者命終，至於夜半，當入無擇地獄之中。獄鬼加痛，毒無不至。八萬四千歲，其壽乃終。魂神更受含毒蟒身，毒重還害其身。終而復始，續受蝮形，常食沙土，萬歲乃畢。以瞋恚意向持戒人，故受毒身；以沙土投缽中，故世世食沙土而死。罪畢乃出，得生為人。母懷之時，常有重病，家中日耗，生兒頑鈍，都無手足。其親驚怪，宗家皆然，曰：『斯何妖？來為不祥。』即取捐之，著於四衢。路人往來無不愕然，或以瓦石擲，或以刀杖，皆擊其頭，蹈腦窮苦，旬月乃死。死後魂神即復更生，輒無手足，頑鈍如前，經五百世，重罪乃畢。后乃為人，常有頭痛之患。」
世尊重曰：「鹙露子！夫人處世不惟忍者，所生之處，不值佛世、違法遠僧，常在三塗，終而復始，輒有劫數。若蒙余福得出為人，稟操常愚、𣧑虐自隨，乃心嫉聖、謗毀至尊
【現代漢語翻譯】 現代漢語譯本： 『作惡嗎，我怎麼會作惡呢？生死輪迴沒有邊際，難道會永遠如此嗎？我想要用佛陀至真至純的經典來教誨那些愚昧迷惑的人，就好比用鋒利的劍去切割腐臭的屍體，屍體卻不知道疼痛，這不是劍不夠鋒利，而是死屍沒有知覺。用天上的甘露去餵養骯髒的豬，豬卻捨棄甘露跑開了，這不是甘露不夠美好，而是臭蟲不珍惜它。用佛陀的真言，訓誡世上兇惡愚蠢的人，不也是這樣嗎？』 師徒一起返回。吃完飯，洗完缽，洗手漱口，一起到佛陀那裡，頂禮佛足。鹙露子（Sariputra，舍利弗的另一種音譯）退到一邊坐下，詳細地把事情的經過，向佛陀稟告。世尊告訴他說：『那噁心的產生，是自己衰敗的開始。輕薄的人命終之後，到了半夜，就會墮入無擇地獄之中。獄鬼施加各種痛苦，沒有一種毒刑不到的。要經過八萬四千歲，他的壽命才終結。魂神又會轉生為含有劇毒的蟒蛇，毒性很重，反過來傷害自身。死了又開始，繼續轉生為毒蛇，經常吃沙土，要經過一萬年才能結束。因為用嗔恨的心對待持戒的人，所以會遭受毒蛇之身；因為用沙土投到缽中，所以世世代代吃沙土而死。罪報完畢才能出來，得到人身。在母親懷孕的時候，常常有重病，家中日益損耗，生下的兒子愚笨遲鈍，完全沒有手腳。他的親人感到驚恐怪異，整個家族都這樣認為，說：「這是什麼妖怪？來這裡是不祥之兆。」就拿去丟棄，放在四通八達的道路上。路人來來往往沒有不驚愕的，有人用瓦片石頭扔他，有人用刀杖打他，都擊打他的頭部，踐踏他的頭腦，極其痛苦，要經過十個月才死去。死後魂神立刻又會轉生，仍然沒有手腳，愚笨遲鈍如前，要經過五百世，重罪才能完畢。後來才能做人，卻常常有頭痛的疾病。』 世尊再次說道：『鹙露子（Sariputra）！人活在世上如果不修忍辱，所出生的地方，就遇不到佛陀出世，聽不到佛法，遠離僧眾，常常在三惡道中，死了又開始，總是要經歷漫長的劫數。如果僥倖還有剩餘的福報能夠得到人身，秉性操行常常是愚蠢的、兇暴殘虐伴隨左右，內心嫉妒聖賢，誹謗詆譭至尊。』
【English Translation】 English version: 'Evil? How could I be evil? Rebirth is boundless, how could it be always thus? I wish to use the Buddha's most true and pure scriptures to teach those who are foolish and deluded, just like using a sharp sword to cut a putrid corpse, but the corpse does not feel pain. It is not that the sword is not sharp, but that the dead corpse has no awareness. Using heavenly nectar to feed a filthy pig, but the pig abandons it and runs away. It is not that the nectar is not sweet, but that the stink bug does not cherish it. Using the Buddha's true words to instruct the world's wicked and foolish people, isn't it the same?' The teacher and disciples returned together. After eating, washing the bowl, washing hands, and rinsing the mouth, they all went to the Buddha, prostrated at the Buddha's feet. Sariputra (Sariputra, another transliteration of Sariputra) retreated and sat down, explaining the whole story to the Buddha. The World Honored One told him, 'The arising of evil thoughts is the beginning of one's own decline. Those who are frivolous, after their lives end, at midnight, will fall into the Avici Hell. The hell-guards inflict all kinds of pain, and no torture is spared. It will take eighty-four thousand years for their lifespan to end. The soul will then be reborn as a venomous python, with severe poison that harms itself. After death, it begins again, continuing to be reborn as a viper, constantly eating sand, and it will take ten thousand years to end. Because of directing anger towards those who uphold the precepts, they will suffer the body of a venomous snake; because of throwing sand into the bowl, they will eat sand and die in every lifetime. Only after the karmic retribution is complete can they emerge and obtain a human body. When the mother is pregnant, she often has severe illnesses, and the family's wealth diminishes daily. The child born is dull and slow, completely without hands and feet. His relatives are terrified and consider it a monster, saying, "What kind of monster is this? Its arrival is inauspicious." They take it and abandon it, placing it on the crossroads. Passersby are all astonished, some throwing tiles and stones at it, others striking it with knives and sticks, all hitting its head, trampling its brain, causing extreme suffering, and it dies after ten months. After death, the soul immediately reincarnates, still without hands and feet, dull and slow as before, and it takes five hundred lifetimes for the heavy sins to be completed. Later, it can become a human, but it often suffers from headaches.' The World Honored One said again, 'Sariputra (Sariputra)! If people in the world do not cultivate forbearance, the places where they are born will not encounter the Buddha's appearance, will not hear the Dharma, and will be far from the Sangha. They will often be in the three evil realms, dying and beginning again, always experiencing long kalpas. If they are fortunate enough to have remaining blessings to obtain a human body, their nature and conduct will often be foolish, and violent cruelty will accompany them. Their hearts will be jealous of the sages and slander and defame the most honored one.'
，為人醜陋，眾所惡憎，生輒貧窮，仕不得官，愿與意違，天神聖賢所不祐助。夜常惡夢，妖怪首尾，飛禍縱橫，所處不寧，心常恐怖。斯之所由，由不忍伏噁心，故使然耳。忍惡行者，所生常安，眾禍消滅。愿輒如志，顏貌煒曄，身強少病，財榮尊貴，皆由忍辱慈惠濟眾之所致也。忍之為福，身安親寧，宗家和興，未嘗不歡。智者深見，迮伏其心。心者誤人，破家危身，王法所戮，地獄燒煮，或為餓鬼，亦為畜生，皆心之過也。」
世尊又曰：「寧以利劍貫腹截肌，自投火中；慎無履惡。寧戴須彌，迮毀其命，投于巨海，魚鱉所吞；慎無為惡矣。不知其義，慎無妄言。佛之明法，與俗相背，俗之所珍，道之所賤。清濁異流，明愚異趣，忠佞相仇，邪常嫉正。故嗜慾之人，不好我無慾之行也；寧吞然炭，無謗三尊，忍之為明，逾于日月。龍象之力，可謂盛猛，比之於忍，萬萬不如一。七寶之耀，凡俗所貴，然其招憂，以致災患。忍之為寶，終始獲安。佈施十方，雖有大福，福不如忍。懷忍行慈，世世無怨，中心恬然，終無毒害。世無所怙，唯忍可恃。忍為安宅，災怪不生；忍為神鎧，眾兵不加；忍為大舟，可以渡難；忍為良藥，能濟眾命；忍者之志，何愿不獲。若欲愿為飛行皇帝典四天下，第二天帝釋，及上第
【現代漢語翻譯】 現代漢語譯本： 『為人醜陋，眾人厭惡憎恨，出生就貧窮，做官不得陞遷，願望與心意相違背，得不到天神聖賢的庇佑幫助。夜晚常常做噩夢，妖怪出現，飛來的災禍縱橫交錯，所居住的地方不得安寧，心中常常恐懼。』這些都是什麼原因造成的呢？都是因為不能忍耐降伏惡念，所以才導致這樣的結果。能夠忍耐惡行的人，出生后常常平安，各種災禍都會消滅。願望都能如願以償，容貌煥發光彩，身體強壯很少生病，財富榮耀尊貴，這些都是由於忍辱、慈悲、救濟大眾所帶來的啊。忍耐帶來的福報，自身平安，親人安寧，家族和睦興旺，沒有不歡喜的時候。有智慧的人深刻地認識到這一點，所以會約束降伏自己的內心。內心會迷惑人，導致家破人亡，觸犯王法被處死，在地獄中被燒煮，或者轉生為餓鬼，也可能轉生為畜生，這些都是內心的過錯啊。」
「世尊又說：『寧可用鋒利的劍刺穿肚子，割斷肌肉，自己跳入火中；也千萬不要做壞事。寧可頭頂著須彌山（Sumeru，佛教宇宙觀中的中心山），壓碎自己的生命，投入到巨大的海中，被魚鱉吞食；也千萬不要做壞事啊。』不瞭解其中的含義，千萬不要胡亂說話。佛的明智之法，與世俗的觀念相反，世俗所珍視的，道卻認為低賤。清澈和污濁的水流不同，聰明和愚蠢的人追求不同，忠誠和姦佞互相仇視，邪惡常常嫉妒正義。所以貪圖慾望的人，不喜歡我沒有慾望的行為啊；寧可吞下燃燒的炭火，也不要誹謗佛法僧三寶（Three Jewels: Buddha, Dharma, Sangha）。忍耐是明智的，勝過日月的光芒。龍和象的力量，可以說是非常強盛勇猛了，但與忍耐相比，萬萬不如一。七寶（Seven Treasures）的光耀，凡夫俗子認為珍貴，然而它們會招來憂愁，以至於帶來災禍患難。忍耐是珍寶，始終都能獲得平安。佈施給十方，即使有很大的福報，福報也不如忍耐。心懷忍耐，行持慈悲，世世代代沒有怨恨，內心恬靜安然，始終沒有毒害。世間沒有什麼可以依靠的，只有忍耐可以依靠。忍耐是安穩的住所，災禍怪事不會發生；忍耐是神奇的鎧甲，各種兵器不能加害；忍耐是巨大的船隻，可以渡過難關；忍耐是良藥，能夠救濟眾人的性命；能夠忍耐的人，什麼願望不能獲得呢？如果想要成為飛行皇帝統治四大天下，成為第二天帝釋（Śakra，佛教中的天神），以及更高層次的...
【English Translation】 English version: 'To be ugly, hated by all, born poor, unable to attain official position, with wishes contrary to one's desires, and without the blessings and assistance of gods and sages. To constantly have nightmares, be haunted by monsters, face unexpected disasters, live in unrest, and constantly feel fear.' What causes all of this? It is all because of the inability to endure and subdue evil thoughts, which leads to such consequences. Those who can endure evil deeds will often be peaceful after birth, and all kinds of disasters will be eliminated. Wishes will be fulfilled, appearance will be radiant, the body will be strong and rarely sick, and wealth, glory, and honor will be attained, all due to forbearance, compassion, and helping others. The blessings of forbearance bring peace to oneself, tranquility to relatives, harmony and prosperity to the family, and constant joy. Wise people deeply understand this, so they restrain and subdue their hearts. The heart can mislead people, leading to family ruin and personal danger, punishment by the law, burning in hell, or rebirth as a hungry ghost or even an animal, all due to the faults of the heart.'
'The World-Honored One further said: 'Rather pierce your belly with a sharp sword, cut your muscles, and throw yourself into the fire; be careful never to do evil. Rather carry Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), crush your life, and throw yourself into the vast ocean to be swallowed by fish and turtles; be careful never to do evil.' If you do not understand the meaning, be careful not to speak rashly. The wise teachings of the Buddha are contrary to worldly views; what the world treasures, the Path considers base. Clear and turbid streams flow differently, the wise and the foolish pursue different paths, loyalty and treachery are enemies, and evil often envies righteousness. Therefore, those who crave desires do not like my practice of non-desire; rather swallow burning coals than slander the Three Jewels (Three Jewels: Buddha, Dharma, Sangha). Forbearance is wisdom, surpassing the light of the sun and moon. The strength of dragons and elephants may be considered great and fierce, but compared to forbearance, it is ten thousand times less. The radiance of the Seven Treasures (Seven Treasures) is valued by ordinary people, but they bring worry and lead to disasters and troubles. Forbearance is a treasure that brings peace from beginning to end. Giving alms in all directions, even with great merit, is not as meritorious as forbearance. Cherishing forbearance and practicing compassion, there will be no resentment in lifetimes, the heart will be tranquil, and there will be no harm in the end. There is nothing to rely on in the world, only forbearance can be relied upon. Forbearance is a safe dwelling, where disasters and strange events do not arise; forbearance is divine armor, which cannot be harmed by any weapon; forbearance is a great boat, which can cross difficulties; forbearance is good medicine, which can save lives; those who are able to forbear, what wish cannot be obtained? If you wish to become a flying emperor ruling the four continents, become the second day's Śakra (Śakra, a deity in Buddhism), and higher levels of...'
六天，壽命無極身體香潔，所愿自然。猶若家物取之即得。志願清凈沙門四道，求之可得，在己所向。吾今得佛，諸天所宗，獨步三界，忍力所致。」
佛告諸沙門：「當誦忍經，無忘須臾，懷之、識之、誦之、宣之。當宣忍德，以濟眾生。」
佛說經竟，諸沙門皆大歡喜，作禮而去。
羅云忍辱經
【現代漢語翻譯】 現代漢語譯本：六慾天人的壽命是無限的，身體散發著香氣且潔凈，他們所希望的都能自然而然地實現，就像取用自己家裡的東西一樣容易得到。如果立志追求清凈的沙門四道（Sramana's four paths），只要努力追求就能得到，關鍵在於自己的志向。我如今成佛，為諸天所尊崇，獨自超出於三界之外，這都是忍辱的力量所成就的。」
佛陀告訴各位沙門：『應當背誦《忍辱經》，不要片刻忘記，要牢記在心、理解其義、誦讀它、宣揚它。應當宣揚忍辱的功德，以此來救濟眾生。』
佛陀說完這部經后，各位沙門都非常歡喜，行禮后離去。
《羅云忍辱經》
【English Translation】 English version: 'The Devas of the six Desire Realms have limitless lifespans, their bodies are fragrant and pure, and their wishes are naturally fulfilled. It is as easy as taking something from one's own home. If one aspires to the pure four paths of a Sramana (ascetic or religious practitioner), it can be attained through diligent pursuit, depending on one's own aspiration. I have now become a Buddha, revered by all the Devas (gods), and stand alone beyond the Three Realms, all achieved through the power of forbearance.'
The Buddha told the Sramanas (ascetics): 'You should recite the 'Ksanti Sutra' (The Sutra of Forbearance), never forgetting it for a moment. Cherish it, understand it, recite it, and proclaim it. You should proclaim the virtues of forbearance, in order to save all sentient beings.'
After the Buddha finished speaking this Sutra, all the Sramanas (ascetics) were very happy, paid their respects, and departed.
'The Raula Ksanti Sutra' (The Raula Sutra of Forbearance)