T17n0742_佛說自愛經
大正藏第 17 冊 No. 0742 佛說自愛經
No. 742
佛說自愛經
東晉天竺三藏竺曇無蘭譯
聞如是：
一時佛在舍衛國祇樹給孤獨園。時國王詣佛所，遙見精舍，下車卻蓋，解劍脫履，拱手直進，五體投地，稽首足下，卻長跪白：「愿以來日於四街道請佛及僧，施設微食！普令愚民知佛至尊，睹其儀式，傳世為則。愿使眾生遠鬼妖蠱，悉奉五戒，以消國患！」
世尊曰：「善哉，善哉！夫為國王，宜有明導，率民以道，請求來福。吾昔為王，亦奉諸佛、沙門、梵志，常行四等、六度，勤以致佛，巍巍無上。」
王曰：「至真誠如佛教，夫不種核無緣獲其果，吾受佛恩生世為人，去女即男，六情完具，景福之會值佛處世，盛明法化在於吾國，積善難量，乞退嚴辦。」
世尊曰：「善哉，善哉！」
王即還宮，平治大道，高下齊平；廣設帳幔，豎諸幢幡。自彼四衢至精舍門，挾道欄楯，羅燈如星，步有香爐；天樂眾伎，歌佛至尊之靈，咨嗟沙門清貞之德；散華雜寶，紛紛如雨，香湯灑地，卻敷綩綖。王親通夜，手自為饌，身往奉迎，稽首于地，長跪曰：「愿世尊垂大慈，現影則濟眾生！」
佛起著法服，與諸沙門俱之四衢。王
【現代漢語翻譯】 現代漢語譯本 《佛說自愛經》
竺曇無蘭（Zhu Tanwulan）譯于東晉時代
我聽聞是這樣的：
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，國王前往佛陀所在之處，遠遠地看見精舍，便下車收起車蓋，解下佩劍脫掉鞋子，拱手筆直地走上前去，五體投地，以頭頂禮佛足，然後長跪稟告說：『希望能在明日於四通八達的街道上，迎請佛陀和僧眾，略備飲食供養！普遍讓愚昧的百姓知道佛陀的至高無上，看到這樣的儀式，世代相傳作為法則。希望使眾生遠離鬼怪妖邪的迷惑，全部奉行五戒，以此來消除國家的災患！』
世尊說：『好啊，好啊！作為國王，應該有賢明的引導，用正道來帶領百姓，祈求未來的福報。我過去做國王時，也奉事諸佛、沙門（Śrāmaṇa，出家求道者）、梵志（Brahmana，婆羅門修行者），經常實行四等心（慈、悲、喜、舍）和六度（佈施、持戒、忍辱、精進、禪定、智慧），勤奮修行以成就佛果，達到巍巍無上的境界。』
國王說：『至真至誠確實如佛陀所教導的，不播種果核就沒有機會獲得果實。我蒙受佛陀的恩德，降生為人，脫離女身而為男身，六根完好具備，在這吉祥的時刻遇到佛陀出世，盛大的光明教化出現在我的國家，所積累的善行難以衡量，請允許我退下，準備各項事宜。』
世尊說：『好啊，好啊！』
國王隨即返回王宮，平整修治道路，使高低平坦；廣泛設定帳幔，豎立各種幢幡。從那四通八達的街道到精舍的門口，道路兩旁設定欄桿，排列燈火如繁星，每走一步就有一個香爐；天樂和各種伎樂演奏，歌頌佛陀至尊的靈德，讚歎沙門清凈貞潔的德行；散佈鮮花和各種珍寶，紛紛揚揚如下雨一般，用香湯灑在地上，然後鋪設華麗的坐具。國王親自整夜操勞，親手準備飲食，親自前去迎接，稽首于地，長跪稟告說：『希望世尊垂憐大慈悲，顯現身影來救濟眾生！』
佛陀起身穿上法衣，與眾沙門一同前往四衢。國王
【English Translation】 English version The Sutra of Self-Love Spoken by the Buddha
Translated by the Tripiṭaka Master Zhu Tanwulan (竺曇無蘭) of the Eastern Jin Dynasty
Thus have I heard:
At one time, the Buddha was in the Jetavana Anathapindika-arama (祇樹給孤獨園) in Śrāvastī (舍衛國). At that time, the king went to where the Buddha was. Seeing the vihara (精舍) from afar, he alighted from his chariot, put away the canopy, unfastened his sword, took off his shoes, clasped his hands, and walked straight forward. He prostrated himself with his five limbs touching the ground, bowed his head at the Buddha's feet, and then knelt on his knees and said, 'I wish to invite the Buddha and the Sangha (僧) to the four crossroads tomorrow, and offer a humble meal! May the ignorant people universally know the supreme dignity of the Buddha, witness this ceremony, and pass it down through the generations as a rule. May all sentient beings be far away from the bewilderment of ghosts and demons, and all uphold the Five Precepts, in order to eliminate the calamities of the country!'
The World-Honored One said, 'Excellent, excellent! As a king, one should have wise guidance, lead the people with the right path, and seek future blessings. In the past, when I was a king, I also served all the Buddhas, Śrāmaṇas (沙門, renunciates seeking the path), and Brahmanas (梵志, Brahmin practitioners), and constantly practiced the Four Immeasurables (慈、悲、喜、捨, loving-kindness, compassion, joy, and equanimity) and the Six Perfections (佈施、持戒、忍辱、精進、禪定、智慧, generosity, morality, patience, diligence, concentration, and wisdom), diligently cultivating to attain Buddhahood, reaching the supreme and unsurpassed state.'
The king said, 'The truth is indeed as the Buddha teaches. Without planting the seed, there is no chance of obtaining the fruit. I have received the Buddha's grace, being born into this world as a man, having been freed from a female body, with the six senses complete and perfect. At this auspicious moment, I have encountered the Buddha appearing in the world, and the great and bright teachings are flourishing in my country. The accumulated good deeds are immeasurable. Please allow me to withdraw and prepare all the arrangements.'
The World-Honored One said, 'Excellent, excellent!'
The king then returned to the palace, leveled and repaired the roads, making them smooth and even. He widely set up canopies and erected various banners. From the four crossroads to the gate of the vihara, railings were set up on both sides of the road, and lamps were arranged like stars. There was an incense burner every few steps. Heavenly music and various performances were played, praising the supreme virtue of the Buddha, and extolling the pure and virtuous conduct of the Śrāmaṇas. Flowers and various treasures were scattered, falling like rain. Fragrant water was sprinkled on the ground, and then luxurious carpets were laid out. The king personally toiled throughout the night, preparing the food himself, and went to greet the Buddha in person, bowing his head to the ground, and kneeling on his knees, he said, 'May the World-Honored One bestow great compassion and manifest your presence to save all sentient beings!'
The Buddha arose, put on his Dharma robes, and went to the four crossroads with the Śrāmaṇas. The king
及群臣翼從左右，佛至就座。夫人、太子皆稽首于地，攘衣跣襪。行澡水已，手自斟酌。佛飯畢，稽首曰：「今設微食，愿天人、鬼、龍、蜎蜚、蚑行、蠕動之類，令世世逢佛、逢法、逢沙門眾，去世穢臊，懷佛正真。」
佛言：「善哉！王為民父母，潤之以慈，導以大明，所愿必得！」
王曰：「普地之民，當別之際，咸曰自愛。自愛之義，其有要乎？」
世尊嘆曰：「善哉問也！夫人處世，心懷毒念，口施毒言，身行毒業，斯三事出於心、身、口，唱成其惡，以加眾生。眾生被毒，即結怨恨，誓心欲報，或現世獲；或身終后，魂靈昇天，即下報之。人中、畜生、鬼、神、太山，更相剋賊，皆由宿命，非空生也。身三、口四、意三無惡，愚者恣之，不孝其親；敬奉鬼妖，淫亂酒悖，就下賤之濁，以致危身滅族之禍，死入太山湯火之酷，長不獲人身，去佛遠正，不樂沙門之清戒，常與愚會。斯謂樂危亡之禍，不自愛者也！」
王曰：「善，善！唯佛教誡，愿聞自愛，其則云何？」
佛言：「自愛之法，先三自歸，以法養親；慈愛人物，悲愍愚惑；見正喜進，平等普護；安濟眾生，施斯四恩；佈施窮乏，眾生無怨；諸天祐育，眾橫不加；牢獄、利劍、諸毒消歇；親安族興，生無災患；死
【現代漢語翻譯】 現代漢語譯本：國王和群臣簇擁著佛陀，佛陀走到座位上。夫人和太子都跪拜在地，整理衣裳，脫去襪子。清洗完畢后，親自斟茶倒水。佛陀用飯完畢，國王跪拜說：『今天準備了粗陋的飯食，希望天人、鬼、龍、飛蟲、爬蟲、蠕動之類，都能世世代代遇到佛、遇到佛法、遇到僧眾，去除污穢腥臭，心懷佛陀的正真教義。』
佛陀說：『好啊！國王作為百姓的父母，用慈愛滋潤他們，用大光明引導他們，所希望的必定能夠得到！』
國王說：『這片土地上的人民，在面臨分別的時候，都說要自愛。自愛的意義，其中有什麼要點嗎？』
世尊讚歎說：『問得好啊！世人處世，心中懷有惡毒的念頭，口中說出惡毒的言語，身上做出惡毒的行為，這三件事從心、身、口而出，最終釀成惡果，施加給眾生。眾生受到毒害，就會結下怨恨，發誓要報復，或者現世就報復；或者身死之後，魂靈昇天，就地獄報復。人、畜生、鬼、神、地獄，互相殘害，都是由於前世的因緣，不是憑空產生的。身三惡、口四惡、意三惡，愚蠢的人放縱自己，不孝順父母；敬奉鬼怪，沉迷酒悖，沉溺於污濁之中，以至於招致危身滅族的禍患，死後進入地獄遭受湯火的酷刑，長久不能獲得人身，遠離佛陀和正法，不喜好僧眾的清凈戒律，常常與愚蠢的人在一起。這就是喜歡危亡的禍患，不自愛的人啊！』
國王說：『好，好！希望佛陀教誨，我想知道自愛的法則，是怎樣的呢？』
佛陀說：『自愛的方法，首先是三自歸依（皈依佛，皈依法，皈依僧），用佛法供養父母；慈愛人和動物，憐憫愚昧迷惑的人；見到正法就歡喜並精進，平等地保護一切眾生；安定救濟眾生，給予這四種恩惠；佈施給貧窮困乏的人，使眾生沒有怨恨；諸天神靈保佑養育，各種橫禍不會降臨；牢獄之災、利劍之傷、各種毒害都會消散；親人平安，家族興旺，活著沒有災難，死後』
【English Translation】 English version: The king and his ministers attended the Buddha, who proceeded to his seat. The queen and the crown prince prostrated themselves on the ground, arranging their robes and removing their socks. After the ritual washing, they personally poured tea and water. Once the Buddha had finished his meal, the king bowed and said, 'Today, we have prepared a humble meal, hoping that gods, humans, ghosts, dragons, flying insects, crawling creatures, and all living beings may, in every lifetime, encounter the Buddha, the Dharma, and the Sangha, eliminating defilement and embracing the Buddha's true teachings.'
The Buddha said, 'Excellent! As a parent to your people, you nourish them with compassion and guide them with great wisdom. Your wishes will surely be fulfilled!'
The king asked, 'When the people of this land face separation, they all speak of self-love. What are the essential aspects of self-love?'
The World-Honored One praised, 'An excellent question! People in this world harbor poisonous thoughts, utter poisonous words, and commit poisonous deeds. These three actions originate from the mind, speech, and body, ultimately leading to evil consequences that are inflicted upon all beings. When beings are poisoned, they harbor resentment and vow revenge, either in this life or after death, when their spirits ascend to the heavens and return to exact retribution. Humans, animals, ghosts, gods, and hell beings harm each other, all due to past karma, not arising from nothing. The three evils of the body, the four evils of speech, and the three evils of the mind are indulged by the foolish, who are disrespectful to their parents, worship demons, indulge in drunken revelry, and wallow in impurity, leading to personal ruin and the destruction of their families. After death, they enter hell and suffer the torments of boiling water and fire, unable to attain human form for a long time, far from the Buddha and the true Dharma, disliking the pure precepts of the Sangha, and constantly associating with the foolish. These are those who delight in the dangers of ruin and do not love themselves!'
The king said, 'Good, good! I beseech the Buddha to teach me the principles of self-love. What are they?'
The Buddha said, 'The method of self-love begins with taking refuge in the Three Jewels (Buddha, Dharma, Sangha), supporting one's parents with the Dharma, loving people and animals, having compassion for the ignorant and deluded, rejoicing in and advancing towards the true Dharma, equally protecting all beings, bringing peace and salvation to all, bestowing these four kinds of grace, giving alms to the poor and needy so that beings have no resentment, receiving the protection and nurturing of the gods, preventing all kinds of unexpected disasters, dissolving the calamities of prison, sharp swords, and all kinds of poisons, ensuring the peace of relatives and the prosperity of the family, living without calamity, and dying'
得上天，常與明會，斯謂自愛者也！」
王曰：「善哉，唯佛教誡！」
「誠高行賢者，清貞守真；穢利、邪樂不以染心；口四不言，三兇遠身；危命全行，諸佛所珍；親安族興，終得上天；常得福會，斯謂自愛者也！」
王曰：「善哉，唯佛教真！」
「眾毒橫加，忍默不說；慈惻愍彼，終始濟之；精進不怠，紹心三尊；外靜內寂，殖念道根；深觀聖趣，明化真言；孝親濟已，導眾使然；常與福會，斯謂自愛者也！」
王曰：「善哉，唯佛教真！」
觀者無數，時有兩商人，一人唸曰：「佛身丈六，華色紫金，頂有肉髻，項有日光，巍巍難言。佛如帝王，沙門猶忠臣。佛陳明法，沙門誦宣。斯王明矣，知佛可尊！」佛知其念，熟視之。其人心喜，喜如獲寶。其一人唸曰：「斯王愚惑，爾為國主，將復何求？佛者若牛，弟子猶車。彼牛牽車，東西南北，佛亦猶然。子有何道，屈意奉之乎？」佛知其有惡念，必獲其殃，愴然愍之。其人心懼，若有所遭。
二人俱去，三十里停宿，沽酒飲之，共平屬事，訟之紛紛。其善念者，四王遣善神護焉；毒心謗佛者，太山鬼令酒入腸，猶火燒身。出停路臥，即宛轉落車轍中。晨有商人，車五百乘，轢殺之焉。伴求而見，其然曰：「吾衰
【現代漢語翻譯】 現代漢語譯本： 『能夠升上天界，經常與光明相會，這就可以稱作是自愛的人！』
國王說：『說得好啊，只有佛陀的教誨才是真理！』
『真正品行高尚賢明的人，清廉貞潔，堅守真理；污穢的利益、邪惡的快樂不能污染他的心；口中不說四種惡語，遠離三種惡行；即使危及生命也要成全善行，這是諸佛所珍視的；親人安樂，家族興旺，最終能夠升上天界；經常得到福報的聚會，這就可以稱作是自愛的人！』
國王說：『說得好啊，只有佛陀的教誨才是真理！』
『各種毒害橫加於身，也能忍耐沉默不語；以慈悲之心憐憫他人，自始至終救濟他們；精進不懈怠，繼承和發揚三寶（San Bao）[佛(Fo)，法(Fa)，僧(Seng)]的教義；外表安靜內心寂靜，培養正念的道根；深刻觀察聖人的意趣，明白教化眾生的真實語言；孝順父母，救濟自己，引導眾人也這樣做；經常與福報相會，這就可以稱作是自愛的人！』
國王說：『說得好啊，只有佛陀的教誨才是真理！』
觀看的人無數，當時有兩個商人，其中一人心想：『佛陀的身軀高一丈六尺，身色如同紫磨真金，頭頂有肉髻（Rouji），頸項有日光，多麼高大莊嚴難以言說。佛陀就像帝王，沙門（Shamen）[出家的修行人]就像忠臣。佛陀宣說光明的佛法，沙門誦讀宣揚。這位國王真是英明啊，知道佛陀是值得尊敬的！』佛陀知道他的想法，仔細地看著他。那人心生歡喜，歡喜得就像得到了珍寶。 另一個人心想：『這位國王真是愚蠢迷惑，你身為一國之主，還要追求什麼呢？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，要屈尊去侍奉他呢？』佛陀知道他有惡念，必定會遭受災殃，悲傷地憐憫他。那人心生恐懼，好像遇到了什麼災禍。
兩個人一起離開，走了三十里路停下來住宿，買酒來喝，共同商議處理事務，爭論紛紛。那個心懷善念的人，四大天王（Si Da Tianwang）派遣善神來保護他；那個心懷惡念誹謗佛陀的人，泰山（Taishan）的鬼神使酒進入他的腸子，就像火燒身體一樣。他走出客棧停在路邊睡覺，隨即翻滾落入車轍中。早晨有個商人，趕著五百輛車，把他碾死了。他的同伴尋找他，發現了他的屍體，感嘆地說：『我真倒霉啊！』
【English Translation】 English version: 『To ascend to the heavens and constantly meet with enlightenment, this is what it means to love oneself!』
The king said, 『Excellent! Only the Buddha's teachings are true!』
『Truly virtuous and wise individuals are pure and chaste, upholding truth; foul gains and wicked pleasures do not defile their minds; their mouths utter no four kinds of evil speech, and they keep the three evils far from their bodies; they complete good deeds even at the risk of their lives, which is cherished by all Buddhas; their families are peaceful and prosperous, and they ultimately ascend to the heavens; they constantly attain gatherings of blessings, this is what it means to love oneself!』
The king said, 『Excellent! Only the Buddha's teachings are true!』
『Even when various poisons are inflicted upon them, they endure in silence without complaint; with compassion, they have pity on others, helping them from beginning to end; they are diligent and unremitting, carrying on the teachings of the Triple Gem (San Bao) [Buddha, Dharma, Sangha]; outwardly calm and inwardly tranquil, they cultivate the roots of the path of mindfulness; they deeply contemplate the intentions of the sages, understanding the true words that transform beings; they are filial to their parents, help themselves, and guide others to do the same; they constantly meet with blessings, this is what it means to love oneself!』
The king said, 『Excellent! Only the Buddha's teachings are true!』
Countless people were watching, and at that time there were two merchants. One of them thought, 『The Buddha's body is sixteen feet tall, his complexion is like purple-gold, he has a protuberance on the crown of his head (Rouji), and a halo of light around his neck, so majestic and difficult to describe. The Buddha is like an emperor, and the Shamen [ascetic monks] are like loyal subjects. The Buddha proclaims the bright Dharma, and the Shamen recite and propagate it. This king is truly wise, knowing that the Buddha is worthy of respect!』 The Buddha knew his thoughts and looked at him intently. That person felt joy in his heart, as if he had obtained a treasure. The other person thought, 『This king is foolish and deluded. You are the ruler of a country, what more do you seek? The Buddha is like an ox, and the disciples are like a cart. That ox pulls the cart, going east, west, north, and south, and the Buddha is the same. What reason do you have to humble yourself and serve him?』 The Buddha knew that he had evil thoughts and would surely suffer calamity, and he compassionately pitied him. That person felt fear in his heart, as if he had encountered some misfortune.
The two of them left together, traveled thirty miles, stopped to rest, bought wine to drink, and discussed business matters, arguing incessantly. The one with good thoughts, the Four Heavenly Kings (Si Da Tianwang) sent good spirits to protect him; the one with evil thoughts who slandered the Buddha, the ghost of Mount Taishan (Taishan) caused the wine to enter his intestines, like fire burning his body. He left the inn and stopped by the roadside to sleep, and immediately rolled into the ruts of a cart. In the morning, a merchant driving five hundred carts ran him over and killed him. His companion searched for him, found his body, and lamented, 『I am so unlucky!』
矣！」還國見，疑取物去，為不義，遂輕身委財而逝，展轉遠邁，去舍衛數萬里。
有一國，國王崩無太子，讖書云：「中土有微人，當王斯土。」群僚議曰：「國之無君，猶體之無首，難以久立也！故王有馬，常為王禮。若有任王者，馬必屈膝！」僉曰：「大善！」即具嚴駕，以王印綬著車上，人馬填路，觀者莫不揮涕，商人亦出觀。國太史曰：
「彼有黃云之蓋，斯者氣也！」神馬直進，屈膝舐商人足。群臣欣豫，香湯澡浴，拜為國王，僉然稱臣。王曰：「餘本商人，無德於民，不任天位也！」群僚曰：「天授有德，神馬屈膝！」於是遂處王宮，聽省國政。深惟曰：「余無微善，何緣獲此？必是佛恩使之然也！」晨在御座嘆佛無上之聖，率諸群僚，向舍衛稽首曰：「賤人蒙世尊潤，獲為人王。斯土傳世，不知有佛；流俗之書，亦無記焉。愿以大明，開斯國人之聾盲！明日愿與應真眾垂意，顧斯一時三月！」
佛告阿難：「敕諸比丘！明日彼王請，皆當徐徐變化，現神尊德，令其國民咸共睹焉！」諸天聞佛至彼教化，相率導從，作樂歌德，寶帳幢幡，華下紛紛，光色耀人。佛及應真皆坐正殿，王案舍衛國王供養明法，身自斟酌畢，以小機于佛前坐，佛廣說法。
王曰：「吾本微人，素無快
【現代漢語翻譯】 現代漢語譯本：他（指商人）離開了國家，心中仍然懷疑自己取走了別人的東西，認為這是不義的行為，於是輕視自己的身體，捨棄了錢財，輾轉遷徙，遠離舍衛城數萬里。 有一個國家，國王駕崩后沒有留下太子，預言書上說：『中土會有一個地位卑微的人，應當成為這個國家的國王。』眾位官員商議說：『國家沒有君主，就像身體沒有頭一樣，難以長久維持！我們國家有一匹馬，經常按照國王的禮儀來對待它。如果有人適合做國王，這匹馬一定會向他屈膝！』大家一致贊同說：『太好了！』於是準備好隆重的儀仗，把國王的印璽綬帶放在車上，人馬擠滿了道路，觀看的人沒有不擦眼淚的，商人也出來觀看。國家的太史說： 『那裡有黃云形成的華蓋，這個人就是天命所歸！』神馬徑直走上前，屈膝舔舐商人的腳。群臣欣喜若狂，用香湯為他沐浴，拜他為國王，都稱臣。國王說：『我本來是個商人，對百姓沒有什麼恩德，不能勝任國王的職位啊！』眾位官員說：『這是上天授予您的德行，神馬已經屈膝了！』於是（商人）就住進了王宮，聽取處理國家政事。他深深地思考說：『我沒有什麼微小的善行，憑什麼能得到這樣的際遇呢？一定是佛的恩德使我這樣啊！』每天早晨坐在王位上讚歎佛無上的聖明，率領眾位官員，向舍衛城稽首說：『蒙受世尊的恩澤，我獲得了做國王的機會。這個國家世代相傳，不知道有佛；流傳的世俗書籍，也沒有記載佛。希望用偉大的光明，開啟這個國家人民的聾盲！明天希望與阿羅漢們一起，光臨這裡三個月！』 佛告訴阿難（Ananda，佛陀的十大弟子之一）：『告訴各位比丘（bhiksu，佛教出家男眾）！明天那位國王邀請，你們都應當慢慢地變化，顯現神通尊貴的德行，讓他的國民都能夠看到！』諸天（deva，天神）聽說佛要到那裡教化，紛紛聚集在一起引導護衛，演奏音樂歌頌佛的功德，寶貴的帳篷幢幡，像花一樣紛紛落下，光芒色彩耀眼奪目。佛和阿羅漢們都坐在正殿上，國王按照舍衛國國王供養佛的禮儀，親自斟酌完畢，用小桌子在佛前坐下，佛廣泛地說法。 國王說：『我本來是個地位卑微的人，向來沒有什麼快樂的事情。』
【English Translation】 English version: He (referring to the merchant) left the country, still suspecting that he had taken someone else's belongings, considering it an unjust act. Therefore, he disregarded his own well-being, abandoned his wealth, and wandered far away, tens of thousands of miles from Sravasti (舍衛, ancient Indian city where the Buddha spent much time). There was a country where the king had died without leaving a crown prince. A prophetic book said: 'From the central lands will come a humble person who should become the king of this land.' The officials discussed, saying: 'A country without a ruler is like a body without a head, difficult to sustain for long! Our king has a horse that is always treated with the king's rituals. If someone is fit to be king, this horse will surely kneel before him!' Everyone agreed, saying: 'Excellent!' So they prepared a grand procession, placing the king's seal and ribbons on a carriage. People and horses filled the road, and onlookers could not help but wipe away tears. Merchants also came out to watch. The country's historian said: 'There is a canopy of yellow clouds above him; this person is destined by fate!' The divine horse went straight forward and knelt, licking the merchant's feet. The ministers were overjoyed, bathed him with fragrant water, and hailed him as king, all addressing him as their sovereign. The king said: 'I am originally a merchant, with no merit to the people, and cannot assume the throne!' The officials said: 'Heaven has bestowed virtue upon you; the divine horse has knelt!' So (the merchant) took up residence in the royal palace, listening to and handling state affairs. He pondered deeply, saying: 'I have no small virtues; how could I have obtained this? It must be the Buddha's grace that has made it so!' Every morning, sitting on the throne, he praised the Buddha's supreme holiness, leading the officials to bow towards Sravasti (舍衛, ancient Indian city where the Buddha spent much time), saying: 'Receiving the grace of the World Honored One, I have obtained the opportunity to be king. This land has been passed down through generations, not knowing of the Buddha; the popular books that circulate also have no record of him. I wish to use great light to open the deafness and blindness of the people of this country! Tomorrow, I wish to invite the Arhats (阿羅漢, enlightened disciples of the Buddha) to grace this place for three months!' The Buddha told Ananda (阿難, one of the ten principal disciples of the Buddha): 'Instruct the bhiksus (比丘, Buddhist monks)! Tomorrow, when that king invites you, you should all slowly transform, manifesting your divine and venerable virtues, so that his people can all see!' The devas (天神, deities) heard that the Buddha was going there to teach, and gathered together to guide and protect him, playing music and singing praises of the Buddha's merits. Precious tents and banners fell like flowers, their light and colors dazzling. The Buddha and the Arhats (阿羅漢, enlightened disciples of the Buddha) all sat in the main hall. The king followed the example of the king of Sravasti (舍衛, ancient Indian city where the Buddha spent much time) in making offerings to the Buddha, personally pouring drinks and then sitting on a small stool before the Buddha. The Buddha extensively preached the Dharma. The king said: 'I was originally a humble person, and have never had any joyful things.'
德，何緣獲斯？」
佛告王曰：「昔彼王飯佛，王心念言：『佛如國王，沙門猶臣下。』王種斯栽，今自獲其果。彼一人云：『佛若牛，弟子如車。』彼自種車轢之栽，今在太山為火車所轢，自獲其果也。非王勇健所能致矣！為善福隨，履惡禍追，響之應聲，善惡如音，非天、龍、鬼、神所為，非先靈所為，造之者心、成身口矣！」
佛說偈曰：
「心為法本， 心尊心使， 中心作惡， 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。」
世尊又告王曰：「眾惡之罪，最重有五。不孝不忠，殺親殺君，家滅國亂，重罪一也。羅漢之行，得空不願，無想之定，與佛齊意，拯濟眾生，而愚向之，重罪二也。佛者，眾罪已畢，景福會成，相好十力，法導眾生，慈悲喜護，心過慈母，而愚惡謗，重罪三也。清凈沙門，志清行高；懷抱經法，助佛化愚。諸佛相紹繼，眾生得度，皆由眾僧。佞讒交構，以致不調。僧不調，政法毀，民狂走。政法毀、民狂走者，三道興，惱比丘僧，重罪四也。佛之尊廟，寶物水土，眾生赤心以貢三尊，愚人或毀盜之，重罪五也。犯斯五者，罪無請。謂之自殺身、自滅族、自投太山
【現代漢語翻譯】 現代漢語譯本： 『德（功德），因何獲得這些？』 佛陀告訴國王說：『過去那位國王供養佛陀時，心中想：『佛陀就像國王，沙門（出家修行者）就像臣下。』他種下這樣的因，現在自己獲得這樣的果報。那個人說：『佛陀像牛，弟子像車。』他自己種下被車輪碾壓的因，現在在太山（地獄）被火車碾壓，這是他自己獲得的果報啊。這不是國王您的勇猛強健所能達到的！行善，福報跟隨；作惡，災禍追逐，就像回聲應和聲音一樣，善惡就像聲音一樣。這不是天、龍、鬼、神所為，也不是先靈所為，而是由心所造，通過身口而成！』 佛陀說偈語： 『心是萬法的根本，心是尊貴的，心是主使。心中作惡，立即行動，罪惡苦果自然追隨，就像車輪碾壓車轍一樣。 心是萬法的根本，心是尊貴的，心是主使。心中想善，立即行動，福樂自然追隨，就像影子跟隨形體一樣。』 世尊又告訴國王說：『各種惡行中，最重的有五種。不孝順父母，不忠於君主，殺害親人，殺害君主，導致家破國亡，這是第一種重罪。阿羅漢（斷除煩惱的聖者）的修行，證得空性而不願入涅槃，達到無想定的境界，與佛陀的心意相合，救濟眾生，而愚昧的人卻誹謗他們，這是第二種重罪。佛陀，是眾罪已經消除，無量福報匯聚而成，具足種種殊勝的相好和十種力量，用佛法引導眾生，以慈悲喜捨之心護佑眾生，其心勝過慈母，而愚昧邪惡的人卻誹謗佛陀，這是第三種重罪。清凈的沙門，志向清凈，行為高尚；懷抱經書佛法，幫助佛陀教化愚昧的人。諸佛相繼出現，眾生得以度化，都依靠僧眾的力量。而有人用讒言互相攻擊，以至於僧團不和。僧團不和，政法就會敗壞，百姓就會瘋狂逃竄。政法敗壞、百姓瘋狂逃竄，三惡道就會興盛，惱害比丘僧，這是第四種重罪。佛陀的寺廟，寶物和土地，都是眾生以赤誠之心供養三寶的，愚蠢的人卻毀壞或盜取它們，這是第五種重罪。觸犯這五種罪過，罪惡深重無法請求寬恕。這叫做自己殺死自己，自己滅絕家族，自己投入太山（地獄）。』
【English Translation】 English version: 'Virtue (De, merit), by what cause is this obtained?' The Buddha told the king: 'In the past, that king offered food to the Buddha, and in his heart, he thought: 'The Buddha is like a king, and the Shramanas (ascetics) are like subjects.' He planted such a cause, and now he himself reaps the fruit. That person said: 'The Buddha is like an ox, and the disciples are like a cart.' He himself planted the cause of being crushed by a cart, and now in Mount Tai (hell), he is crushed by a fire cart, this is the fruit he himself obtained. This is not something that your majesty's courage and strength could achieve! Doing good, blessings follow; doing evil, disasters pursue, just like an echo responds to a sound, good and evil are like sounds. This is not done by gods, dragons, ghosts, or spirits, nor is it done by ancestral spirits, but it is created by the mind, and accomplished through body and speech!' The Buddha spoke in verse: 'The mind is the root of all dharmas, the mind is honored, the mind is the master. If the mind creates evil, immediately acting upon it, sinful suffering will naturally follow, just like a cart crushing a rut. The mind is the root of all dharmas, the mind is honored, the mind is the master. If the mind thinks of good, immediately acting upon it, blessings and happiness will naturally follow, just like a shadow follows a form.' The World Honored One further told the king: 'Among all evil deeds, the most serious are five. Being unfilial to parents, disloyal to the ruler, killing relatives, killing the ruler, causing the destruction of the family and the chaos of the country, this is the first serious offense. The practice of an Arhat (a saint who has eradicated afflictions), attaining emptiness without desiring Nirvana, reaching the state of non-thought concentration, being in accord with the Buddha's intention, saving sentient beings, yet foolish people slander them, this is the second serious offense. The Buddha, is one who has completed all sins, and accumulated boundless blessings, possessing all the excellent marks and ten powers, guiding sentient beings with the Dharma, protecting sentient beings with loving-kindness, compassion, joy, and equanimity, his heart surpassing that of a loving mother, yet foolish and evil people slander the Buddha, this is the third serious offense. Pure Shramanas, with pure aspirations and noble conduct; embracing the scriptures and Dharma, helping the Buddha to transform foolish people. The Buddhas appear in succession, and sentient beings are able to be liberated, all relying on the power of the Sangha (monastic community). Yet some use slander to attack each other, leading to disharmony in the Sangha. If the Sangha is not harmonious, the political and legal systems will be ruined, and the people will run wild. If the political and legal systems are ruined and the people run wild, the three evil realms will flourish, harming the Bhikshus (monks), this is the fourth serious offense. The Buddha's temples, treasures, and land, are all offered to the Three Jewels (Buddha, Dharma, Sangha) by sentient beings with sincere hearts, yet foolish people destroy or steal them, this is the fifth serious offense. Committing these five offenses, the sins are so heavy that there is no forgiveness. This is called killing oneself, exterminating one's family, throwing oneself into Mount Tai (hell).'
火矣！五罪之重，重於須彌，慎無犯焉！」
佛說經竟，王及群臣皆得須陀洹，受五戒為清信士。國民有作沙門者、守戒為清信士者，遂以五戒、十善為國政，諸天祐護，國遂興矣！諸天、龍、神、王、臣、黎民，無不歡喜。
佛說自愛經
【現代漢語翻譯】 現代漢語譯本：『火啊！五種罪過的嚴重性，比須彌山（Sumeru，佛教宇宙觀中的中心山）還要重，務必謹慎，不要觸犯啊！』
佛陀說完這部經后，國王和所有大臣都證得了須陀洹果（Sotapanna，佛教修行中的初果），接受了五戒，成為清信士（Upasaka，在家男居士）。國民中有人出家成為沙門（Sramana，佛教出家修行者），有人持守戒律成為清信士，於是國家以五戒和十善作為治國方針，諸天神靈保佑，國家因此興盛起來！諸天、龍、神、國王、大臣、百姓，沒有不歡喜的。
《佛說自愛經》
【English Translation】 English version: 『Fire! The gravity of the five offenses is heavier than Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology). Be cautious and do not commit them!』
After the Buddha finished speaking this sutra, the king and all his ministers attained Sotapanna (Sotapanna, the first stage of enlightenment in Buddhism), received the five precepts, and became Upasakas (Upasaka, male lay followers). Among the citizens, some renounced the world to become Sramanas (Sramana, Buddhist renunciates), and some upheld the precepts to become Upasakas. Consequently, the nation adopted the five precepts and the ten virtues as its governing principles. The gods protected and blessed the country, and it prospered! All the gods, dragons, spirits, the king, ministers, and common people were filled with joy.
The Sutra of Loving Oneself Spoken by the Buddha