T17n0790_佛說孛經抄
大正藏第 17 冊 No. 0790 佛說孛經抄
No. 790
佛說孛經抄
吳月支國居士支謙譯
聞如是：
一時佛在舍衛國。大子名祇，有園田八十頃，去城不遠。其地平正，多眾果樹，處處皆有流泉、浴池。其池清凈，無有蚑、蜂、蚊、虻、蠅、蚤。居士須達身奉事佛，受持五戒——不殺，不盜，不淫，不欺，不飲酒——見諦溝港，常好佈施，賑救貧窮，人呼為給孤獨氏。須達欲為佛起精舍，周遍行地，唯祇園好，因從請買。太子祇言：「能以黃金布地令間無空者，便持相與。」須達曰：「諾。聽隨買數。」祇曰：「我戲言耳。」訟之紛紛，國老諫曰：「已許價決，不宜復悔。」遂聽與之。
須達默唸：「何藏金足？」祇謂其悔：「嫌貴自止。」曰：「不貴也。自念當出何藏金耳。」即時使人像負金出，隨集布地，須臾滿四十頃。祇感念：「佛必有大道，故使斯人輕寶乃爾。」教齊是止，勿復出金：「園地屬卿，我自欲以樹木獻佛。」因相可這，便立精舍。已，各上佛。佛與千二百五十沙門俱止其中。是故名祇樹給孤獨園也。
其王名卑先匿，舉宮中及人民皆共事佛，奉諸沙門衣、食、床臥、疾藥所宜。世無佛時，諸道皆興，譬如昏夜，炬燭為明。
【現代漢語翻譯】 現代漢語譯本： 《佛說孛經抄》
吳月支國（古代西域國家，大致位於今天的中亞地區）的居士（在家佛教信徒）支謙翻譯
我（阿難）聽聞是這樣：
一時，佛陀在舍衛國（古印度十六大國之一）說法。太子名叫祇（Jetakumāra），擁有園田八十頃（古代的土地面積單位），距離城市不遠。那裡的土地平坦方正，種植著許多果樹，到處都有流動的泉水和沐浴的池塘。池水清澈乾淨，沒有蚑（螞蟻）、蜂、蚊、虻（牛虻）、蠅、蚤（跳蚤）等害蟲。居士須達（Sudatta）親自侍奉佛陀，受持五戒——不殺生，不偷盜，不邪淫，不妄語，不飲酒——明白真諦，疏通溝渠港道，經常樂於佈施，賑濟救助貧窮的人，人們稱他為給孤獨氏（Anāthapiṇḍika，意為『樂善好施者』）。須達想要為佛陀建造精舍（Vihāra，佛教寺院），四處察看地形，只有祇園（Jetavana）最好，因此向祇太子請求購買。太子祇說：『如果能用黃金鋪滿這片土地，使其間沒有空隙，我就把它送給你。』須達說：『好。聽憑你計算價格。』祇說：『我只是開玩笑罷了。』雙方爭訟紛紛，國老勸諫說：『已經答應了價格，不應該再反悔。』於是祇太子聽從了他，將園地給了須達。
須達心中默想：『要從哪裡才能找到足夠的黃金呢？』祇太子以為他後悔了，說：『嫌價格貴就停止吧。』須達說：『不覺得貴。只是在想應當從哪裡拿出足夠的黃金罷了。』隨即派人讓大象馱著黃金出來，隨著聚集鋪地，一會兒就鋪滿了四十頃。祇太子感嘆道：『佛陀必定有偉大的道法，所以才使得這個人輕視財寶到這種地步。』於是教令停止，不要再拿出黃金：『園地屬於你了，我願意用樹木來供養佛陀。』因此雙方商議妥當，便開始建造精舍。建成后，各自稟告佛陀。佛陀與一千二百五十位沙門（Śrāmaṇa，出家修道者）一同住在其中。所以叫做祇樹給孤獨園（Jetavanārāma）。
那裡的國王名叫卑先匿（Prasenajit），整個王宮中以及人民都一起侍奉佛陀，供養各位沙門衣服、食物、床鋪臥具、以及生病時所需要的藥物。世上沒有佛陀的時候，各種道法都興盛起來，譬如在昏暗的夜晚，火炬和蠟燭就是光明。
【English Translation】 English version: The Sūtra of the Elder Bhikṣu
Translated by Zhi Qian, a lay Buddhist of the Yuezhi Kingdom (an ancient country in Central Asia, roughly located in present-day Central Asia).
Thus have I heard:
At one time, the Buddha was in the country of Śrāvastī (one of the sixteen great kingdoms of ancient India). The crown prince, named Jeta (Jetakumāra), owned a park of eighty qǐng (an ancient unit of land area), not far from the city. The land there was flat and square, planted with many fruit trees, and everywhere there were flowing springs and bathing ponds. The ponds were clear and clean, free of ants, bees, mosquitoes, gadflies, flies, and fleas. The householder Sudatta (Sudatta) personally served the Buddha, upholding the five precepts—not killing, not stealing, not committing sexual misconduct, not lying, and not drinking alcohol—understanding the truth, dredging ditches and harbors, and often gladly giving alms, relieving the poor, and people called him Anāthapiṇḍika (meaning 'giver to the helpless'). Sudatta wanted to build a Vihāra (Buddhist monastery) for the Buddha, and looked around for a suitable site, and only Jetavana (Jeta's Grove) was the best, so he asked Prince Jeta to buy it. Prince Jeta said, 'If you can cover this land with gold, leaving no space in between, I will give it to you.' Sudatta said, 'Okay. I will listen to your calculation of the price.' Jeta said, 'I was just joking.' The two argued, and the elders of the country advised, 'The price has already been agreed upon, it is not appropriate to go back on it.' So Prince Jeta listened to him and gave the park to Sudatta.
Sudatta thought to himself, 'Where can I find enough gold?' Prince Jeta thought he regretted it and said, 'If you think the price is too high, then stop.' Sudatta said, 'I don't think it's too high. I'm just thinking about where to get enough gold.' Immediately he sent people to have elephants carry gold out, and as it was gathered and spread on the ground, it soon covered forty qǐng. Prince Jeta exclaimed, 'The Buddha must have a great Dharma, which makes this person despise treasures to such an extent.' So he ordered them to stop, and not to bring out any more gold: 'The park belongs to you, I am willing to offer the trees to the Buddha.' Therefore, the two parties agreed, and they began to build the Vihāra. After it was completed, they each reported to the Buddha. The Buddha and one thousand two hundred and fifty Śrāmaṇas (monastics) lived in it together. Therefore, it is called Jetavanārāma (Jeta's Grove).
The king there was named Prasenajit, and the entire palace and the people all served the Buddha together, offering the Śrāmaṇas clothing, food, bedding, and medicine as needed when they were sick. When there is no Buddha in the world, all kinds of doctrines flourish, just as in the dark night, torches and candles are the light.
天下有佛，眾邪皆歇，喻若日出，火無復光。國中本共事五百異道人，異道眾邪是時皆廢。諸異道人乃共嫉妒，謀欲毀佛，以望敬事。其女弟子名酸陀利，曰：「師莫愁也。我能令人不復敬佛，事師如故。便從今始，欲日日莊嚴，往來佛邊、諸沙門所。至一月后，可默殺我，埋祇樹間，佯行求索。眾人當言：『數見此女往來精舍。』即詣王告，乞吏搜索，啼哭出尸。道其淫亂，無戒行意。國人聞是，必當舍佛，來事諸師。」諸師曰：「善。」
女如其言，往來一月。師使四人共殺，埋之。分佈求已，詣闕告言：「生亡一女。眾人悉見日日往來諸沙門所。乞吏搜求。」王即敕外部吏與行，諸師乃佯徘徊再三過，出尸輿載，遍行啼哭曰：「沙門之法，戒當清凈，反淫人婦。恐事發覺，殺而藏之，有何道哉！」
國人聞此，多有信者。惟得道之人知諂偽耳。
佛於是乃敕諸沙門：「且勿入城。七日之後，事情當露。」至八日旦，佛使阿難巷至說曰：「妄語讒人，天令口臭，詐誣清白，死入地獄，癡虐自怨，長夜受苦。」國人聞是語，皆相謂曰：「沙門必清凈，故佛說此語耳。」王使人微密伺之，見異道家竊相勞賀，共賜四人。異道人法，知經多者得分多。一人頑闇，得分獨少，怒曰：「當反汝事。自共殺
【現代漢語翻譯】 現代漢語譯本：
世間若有佛陀出現，一切邪惡都會止息，好比太陽升起，火焰便失去光芒。當時，國內原本共同供養著五百位外道修行者，這些外道的邪說這時都衰敗了。這些外道修行者便共同嫉妒，圖謀譭謗佛陀，希望重新獲得人們的敬奉。他們的一個名叫酸陀利（Sundari，美女之意）的女弟子說：『各位老師不必擔憂。我能使人們不再敬奉佛陀，像過去一樣敬奉各位老師。』於是她便從現在開始，每天都要打扮得漂漂亮亮，往來於佛陀身邊、各位沙門（Shramana，出家修行者）的住所。過了一個月后，你們可以悄悄地殺了我，埋在祇樹給孤獨園（Jetavana Anathapindika-arama，佛陀常住的精舍）中，假裝尋找我。眾人一定會說：『經常看見這個女子往來於精舍。』然後就去稟告國王，請求官吏搜查，啼哭著擡出屍體。宣揚沙門的**，沒有戒律和德行。』國人聽到這些，必定會捨棄佛陀，來供奉各位老師。』眾外道修行者說：『好。』
那女子按照他們說的去做，往來了一個月。外道修行者指使四個人合夥殺了她，埋了起來。然後四處尋找一番后，到王宮稟告說：『我們失去了一個女兒。眾人都看見她每天往來於各位沙門住所。請求官吏搜查。』國王便命令外事官吏一同前往，那些外道修行者便假裝徘徊，再三經過埋屍地點，挖出屍體，用輿車抬著，到處行走啼哭，說：『沙門的戒律，應當清凈，卻**別人的妻子。恐怕事情敗露，就殺人滅口，這算什麼道啊！』
國人聽到這些，大多相信了他們。只有得道的人才知道這是諂媚虛偽的伎倆。
佛陀於是告誡眾沙門：『暫且不要進入城中。七天之後，事情自然會真相大白。』到了第八天早上，佛陀派阿難（Ananda，佛陀的十大弟子之一）到街巷中宣說：『用謊言誹謗他人的人，上天會讓他口臭；用虛假的罪名誣陷清白的人，死後會墮入地獄；愚癡地虐待自己，長夜遭受痛苦。』國人聽到這些話，都互相議論說：『沙門一定是清凈的，所以佛陀才說這樣的話。』國王派人暗中監視，看見外道修行者們偷偷地互相慶賀，共同賞賜那四個人。外道修行人的規矩是，懂得經典多的人分得多。其中一個人愚笨遲鈍，分得的賞賜最少，憤怒地說：『我要揭發你們的陰謀。是我們一起殺了酸陀利。』 English version:
If a Buddha appears in the world, all evils will cease, just as when the sun rises, the light of fire disappears. At that time, there were originally five hundred non-Buddhist ascetics commonly supported in the country, and the heretical teachings of these non-Buddhists were declining. These non-Buddhist ascetics then became jealous and plotted to slander the Buddha, hoping to regain the respect of the people. One of their female disciples, named Sundari (meaning 'beautiful woman'), said: 'Teachers, do not worry. I can make people no longer respect the Buddha and respect you as before.' So, starting from now, she would adorn herself beautifully every day, going back and forth near the Buddha and the residences of the Shramanas (ascetics). After a month, you can secretly kill me, bury me in Jetavana Anathapindika-arama (the monastery where the Buddha often resided), and pretend to be searching for me. The people will surely say: 'This woman was often seen going back and forth to the monastery.' Then go and report to the king, requesting officials to search, and carry out the corpse while weeping. Proclaim the ** of the Shramanas, that they have no precepts or virtuous conduct.' When the people of the country hear this, they will surely abandon the Buddha and come to serve you teachers.' The non-Buddhist ascetics said: 'Good.'
The woman did as they said, going back and forth for a month. The non-Buddhist ascetics instructed four people to kill her together and bury her. Then, after searching everywhere, they went to the palace to report: 'We have lost a daughter. Everyone saw her going back and forth to the residences of the Shramanas every day. We request officials to search.' The king then ordered the officials in charge of external affairs to go with them. The non-Buddhist ascetics then pretended to linger, passing by the burial site again and again, dug out the corpse, carried it in a palanquin, and walked around weeping, saying: 'The precepts of the Shramanas should be pure, but they are committing adultery with other people's wives. Fearing that the matter would be exposed, they killed her to silence her. What kind of path is this!'
When the people of the country heard this, many believed them. Only those who had attained the Way knew that this was flattery and falsehood.
The Buddha then instructed the Shramanas: 'Do not enter the city for the time being. After seven days, the truth will naturally come to light.' On the morning of the eighth day, the Buddha sent Ananda (one of the Buddha's ten great disciples) to proclaim in the streets and alleys: 'Those who slander others with lies will be made to have bad breath by heaven; those who falsely accuse the innocent will fall into hell after death; those who foolishly abuse themselves will suffer in the long night.' When the people of the country heard these words, they all discussed among themselves, saying: 'The Shramanas must be pure, that is why the Buddha speaks these words.' The king sent people to secretly monitor them and saw the non-Buddhist ascetics secretly congratulating each other and jointly rewarding the four people. The rule of the non-Buddhist ascetics was that those who knew more scriptures received more. One person was foolish and dull and received the least reward, and he angrily said: 'I will expose your plot. It was we who killed Sundari together.'
【English Translation】 English version:
If a Buddha appears in the world, all evils will cease, just as when the sun rises, the light of fire disappears. At that time, there were originally five hundred non-Buddhist ascetics commonly supported in the country, and the heretical teachings of these non-Buddhists were declining. These non-Buddhist ascetics then became jealous and plotted to slander the Buddha, hoping to regain the respect of the people. One of their female disciples, named Sundari (meaning 'beautiful woman'), said: 'Teachers, do not worry. I can make people no longer respect the Buddha and respect you as before.' So, starting from now, she would adorn herself beautifully every day, going back and forth near the Buddha and the residences of the Shramanas (ascetics). After a month, you can secretly kill me, bury me in Jetavana Anathapindika-arama (the monastery where the Buddha often resided), and pretend to be searching for me. The people will surely say: 'This woman was often seen going back and forth to the monastery.' Then go and report to the king, requesting officials to search, and carry out the corpse while weeping. Proclaim the ** of the Shramanas, that they have no precepts or virtuous conduct.' When the people of the country hear this, they will surely abandon the Buddha and come to serve you teachers.' The non-Buddhist ascetics said: 'Good.'
The woman did as they said, going back and forth for a month. The non-Buddhist ascetics instructed four people to kill her together and bury her. Then, after searching everywhere, they went to the palace to report: 'We have lost a daughter. Everyone saw her going back and forth to the residences of the Shramanas every day. We request officials to search.' The king then ordered the officials in charge of external affairs to go with them. The non-Buddhist ascetics then pretended to linger, passing by the burial site again and again, dug out the corpse, carried it in a palanquin, and walked around weeping, saying: 'The precepts of the Shramanas should be pure, but they are committing adultery with other people's wives. Fearing that the matter would be exposed, they killed her to silence her. What kind of path is this!'
When the people of the country heard this, many believed them. Only those who had attained the Way knew that this was flattery and falsehood.
The Buddha then instructed the Shramanas: 'Do not enter the city for the time being. After seven days, the truth will naturally come to light.' On the morning of the eighth day, the Buddha sent Ananda (one of the Buddha's ten great disciples) to proclaim in the streets and alleys: 'Those who slander others with lies will be made to have bad breath by heaven; those who falsely accuse the innocent will fall into hell after death; those who foolishly abuse themselves will suffer in the long night.' When the people of the country heard these words, they all discussed among themselves, saying: 'The Shramanas must be pure, that is why the Buddha speaks these words.' The king sent people to secretly monitor them and saw the non-Buddhist ascetics secretly congratulating each other and jointly rewarding the four people. The rule of the non-Buddhist ascetics was that those who knew more scriptures received more. One person was foolish and dull and received the least reward, and he angrily said: 'I will expose your plot. It was we who killed Sundari together.'
人，而詐誣佛，反與我少！」伺人得之，牽將上聞，到以實對，即收謀者。
王與群臣俱出詣佛。給孤獨氏、諸清信士及國人民無數皆行詣佛。到已，作禮畢，各一面坐。王叉手，白佛言：「間聞此謗，莫不惘然。唯佛至真，清凈無量。不識其故，何緣有此？」
佛告王曰：「誹謗之生，皆由貪、嫉，而此久有，非這今也。」
王曰：「愿欲聞之。」
佛言：「我宿命無數世時，我為菩薩道，常行慈心，欲度脫萬姓。時有蒱鄰奈國，廣博嚴好，人民熾盛。中有梵志，姓瞿曇氏，才明高遠，國中第一。有三子，其小子者，端正無比，父甚奇之，為設大會，請諸道人、中外親戚，抱兒示之。眾師相曰：『是兒好道，有聖人相，必為國師。』因名為孛。孛幼好學，才藝過人，悉通眾經及天下道術九十六種。死生所趣、山崩地動、災異禍福、醫方鎮厭無所不知；能卻淫心，消伏蠱道；武略備有，而性慈仁。
「瞿曇沒後，二兄嫉之，數求分異，曰：『孛幼好學，事師消費，與分當少。』母憐念之，數曉二子，二子不止。孛見兄意盛，自念：『人生皆為貪苦。我若不去者，兄終不息。』因自報母，求行學道。母便聽之。孛即去，近明師作沙門。于山中自得四意止：一慈眾生，如母愛子；二悲世間
【現代漢語翻譯】 現代漢語譯本：這個人卻用虛假的言辭誣陷佛陀，反而說我給他的好處少了！』伺機有人抓住了他，把他押送上去稟告國王，那人如實招供，於是國王就逮捕了那個主謀者。
國王和群臣一同前往佛陀所在之處。給孤獨長者（Anāthapiṇḍika，一位富有的商人，以慷慨著稱，是佛陀的著名贊助人）、各位虔誠的信徒以及無數的國民也都前往佛陀那裡。到達后，行禮完畢，各自在一旁坐下。國王合掌，對佛陀說：『我偶爾聽到這樣的誹謗，感到非常迷惑。只有佛陀您才是至真至純，清凈無量的。我不明白其中的緣由，為什麼會發生這樣的事情？』
佛陀告訴國王說：『誹謗的產生，都是由於貪婪和嫉妒。而這種事情由來已久，並非只是今天才發生。』
國王說：『希望能夠聽聽其中的緣由。』
佛陀說：『我在過去無數世的時候，作為菩薩（Bodhisattva，為救度眾生而修行的人），常常懷著慈悲之心，想要救度所有的百姓。當時有個蒱鄰奈國（名稱待考），廣闊而美好，人民興盛。其中有個婆羅門（Brahmin，印度教祭司階層），姓瞿曇（Gautama，姓氏），才智高超，是國內第一。他有三個兒子，其中最小的那個，相貌端正無比，父親非常喜愛他，為他舉辦盛大的宴會，邀請各位道人、內外親戚，抱著這個孩子給他們看。眾位相師說：『這個孩子喜歡修行，有聖人的相貌，將來必定成為國師。』因此給他取名為孛（名稱待考）。孛從小就喜歡學習，才藝超過常人，精通各種經典以及天下的九十六種道術。對於生死所歸、山崩地動、災異禍福、醫方鎮壓等等無所不知；能夠消除淫慾之心，降伏蠱毒之術；武略也具備，而且天性慈悲仁愛。
『瞿曇去世后，兩個哥哥嫉妒他，多次要求分家，說：『孛從小就喜歡學習，侍奉老師花費很多，分給他的應該少一些。』母親憐愛他，多次勸說兩個兒子，但兩個兒子不聽。孛看到哥哥們的心意已決，心想：『人生都是爲了貪婪而受苦。我如果還不離開，哥哥們終究不會罷休。』於是自己告訴母親，請求外出求學修道。母親便答應了他。孛隨即離開，跟隨賢明的老師做了沙門（Śrāmaṇa，出家修行者）。在山中自己領悟了四意止：一是慈愛眾生，如同母親愛護自己的孩子；二是悲憫世間
【English Translation】 English version: 'This person falsely accused the Buddha, and instead said that I gave him too little!' Seizing the opportunity, someone caught him, escorted him up to report to the king, and the man confessed the truth, so the king arrested the mastermind.
The king and his ministers went together to where the Buddha was. Anāthapiṇḍika (a wealthy merchant known for his generosity and a famous patron of the Buddha), all the devout believers, and countless people of the country also went to the Buddha. Having arrived, they paid their respects and sat down on one side. The king clasped his hands and said to the Buddha: 'I occasionally hear such slander, and I feel very confused. Only the Buddha is truly pure and immeasurable. I do not understand the reason for this, why would this happen?'
The Buddha told the king: 'The arising of slander is all due to greed and jealousy. And this kind of thing has been around for a long time, not just today.'
The king said: 'I wish to hear the reason for it.'
The Buddha said: 'In countless past lives, when I was a Bodhisattva (a person who practices to save all beings), I always had a compassionate heart, wanting to save all the people. At that time, there was a country called Pōlínnài (name to be verified), which was vast and beautiful, and the people were prosperous. Among them was a Brahmin (a member of the priestly class in Hinduism), whose surname was Gautama (a surname), who was highly intelligent and the best in the country. He had three sons, the youngest of whom was incomparably handsome, and the father loved him very much. He held a grand banquet for him, inviting all the Taoists, relatives inside and outside, and holding the child for them to see. The masters said: 'This child likes to practice, has the appearance of a sage, and will surely become a national teacher in the future.' Therefore, he was named Bèi (name to be verified). Bèi loved to study since he was young, and his talents surpassed ordinary people. He was proficient in all kinds of scriptures and ninety-six kinds of Taoist arts in the world. He knew everything about where life and death lead, mountain collapses and earthquakes, disasters and blessings, medical prescriptions and suppressions; he could eliminate lustful desires and subdue witchcraft; he also possessed military strategies, and was compassionate and benevolent by nature.
'After Gautama passed away, his two elder brothers were jealous of him and repeatedly demanded to divide the family property, saying: 'Bèi has loved to study since he was young, and serving teachers costs a lot, so he should be given less.' The mother loved him and repeatedly persuaded the two sons, but the two sons did not listen. Bèi saw that his brothers' minds were made up, and thought: 'Life is all about suffering for greed. If I don't leave, my brothers will never stop.' So he told his mother that he wanted to go out to study and practice Taoism. The mother agreed. Bèi then left and became a Śrāmaṇa (a wandering ascetic) with a wise teacher. In the mountains, he realized the Four Intentions: first, to love all beings as a mother loves her child; second, to have compassion for the world
，欲令解脫；三解道意，心常歡喜；四為能護一切不犯。復得四意，諸佛所譽：一制貪淫，二除恚怒，三去癡念，四得樂不喜，逢苦不憂。又絕五欲：目不貪色，耳不貪聲，鼻不貪香，舌不貪味，身不貪細滑。能以智慧方便之道順化天下，使行十善，孝順父母，敬事師長。諸疑惑者，令通道德，知死有生，作善獲福，為惡受殃，行道得道。見憂厄者，為解免之。疾病者，為施醫藥。服孛教者，死皆生天。其有郡國水旱災異，孛至即平，毒害悉除。
「時有大國，安樂饒人。王名藍達，所任四臣專行邪諂、淫盜、奸欺，侵奪無厭。民被其毒，王不覺知。孛愍傷之，往到城外，從道人沙陀寄止七日乃入城，欲乞食。王于觀上，見孛年少，儀容端政，行步有異，心甚愛敬，即出問訊。王曰：『愿道人留意。我有精舍，近在城外，可於中止，當給所須。』孛曰：『諾。』王喜曰：『意欲相屈，明日已去，日日于宮食。』孛曰：『善。』王還向夫人說：『孛非恒人。汝明日當見之。』夫人心喜。床下有犬，犬名賓祇，聞之亦喜。
「明旦，孛來入宮，王與夫人迎為作禮，與施金床、𣰽毹、㲩𣰆。孛欲就坐，犬前舐足。王自起行澡水，敬意奉食。已而俱出，到外精舍。孛為王說治國政法。王大喜歡，因請孛留，令與四
【現代漢語翻譯】 現代漢語譯本：爲了使他們解脫，（菩薩）還具有四種意念：一是引導他們進入解脫之道，二是使他們理解解脫的意義，內心常常充滿歡喜，三是能夠守護他們，使他們不犯錯誤。此外，（菩薩）還獲得四種意念，受到諸佛的讚譽：一是抑制貪婪和淫慾，二是消除嗔恨和憤怒，三是去除愚癡的念頭，四是獲得快樂而不欣喜若狂，遇到痛苦也不憂愁。並且斷絕五種慾望：眼睛不貪戀美色，耳朵不貪戀美妙的聲音，鼻子不貪戀香氣，舌頭不貪戀美味，身體不貪戀細膩光滑的觸感。能夠用智慧和方便的法門來順應教化天下的人，使他們奉行十善，孝順父母，尊敬師長。對於那些心懷疑惑的人，使他們相通道德，明白人死後還有來生，行善可以獲得福報，作惡會遭受災殃，修行正道可以證得真理。見到身處憂愁困境的人，為他們解除困境。對於患病的人，為他們施捨醫藥。信仰佛法的人，死後都能昇天。如果郡國發生水災、旱災或其他災異，佛（或指修行者）一到，災難就能平息，毒害全部消除。 當時有一個大國，安樂富饒。國王名叫藍達（Landa），他所任用的四個大臣專門奉行邪惡諂媚、淫亂盜竊、奸詐欺騙，貪婪地侵奪百姓的財物，沒有厭足的時候。百姓深受其害，國王卻不知道。佛（或指修行者）憐憫他們，來到城外，在道人沙陀（Shaduo）那裡寄住七天後才進城，想要乞食。國王在樓臺上，看見佛（或指修行者）年紀輕輕，容貌端正，舉止不凡，心中非常喜愛和敬佩，立即出來問候。國王說：『希望道人能留意。我有一座精舍，就在城外不遠，您可以住在那裡，我會供給您所需的一切。』佛（或指修行者）說：『好的。』國王高興地說：『我想委屈您一下，從明天開始，每天都到王宮裡來用膳。』佛（或指修行者）說：『好的。』國王回去后對夫人說：『這位佛（或指修行者）不是普通人。你明天應當見見他。』夫人心裡很高興。床下有一隻狗，名叫賓祇（Binqi），聽到這話也很高興。 第二天早上，佛（或指修行者）來到王宮，國王和夫人迎接他，向他行禮，併爲他準備了金床、坐墊和毛毯。佛（或指修行者）正要就坐，狗上前舔他的腳。國王親自起身打水洗手，恭敬地奉上食物。之後，他們一起出來，到了外面的精舍。佛（或指修行者）為國王講述治理國家的政法。國王非常高興，於是請求佛（或指修行者）留下來，讓他和四個大臣...
【English Translation】 English version: To liberate them, (the Bodhisattva) also possesses four intentions: first, to guide them onto the path of liberation; second, to enable them to understand the meaning of liberation, with their hearts constantly filled with joy; third, to be able to protect them, preventing them from making mistakes. Furthermore, (the Bodhisattva) obtains four intentions praised by all Buddhas: first, to restrain greed and lust; second, to eliminate hatred and anger; third, to remove foolish thoughts; fourth, to attain joy without elation and to face suffering without sorrow. And to sever the five desires: the eyes not craving beautiful sights, the ears not craving pleasant sounds, the nose not craving fragrances, the tongue not craving delicious flavors, the body not craving fine and smooth sensations. Able to use wisdom and expedient means to accord with and transform the people of the world, causing them to practice the ten virtues, to be filial to parents, and to respect teachers and elders. For those who harbor doubts, to make them believe in morality, to understand that there is life after death, that doing good brings blessings, that doing evil brings misfortune, and that practicing the path leads to enlightenment. Seeing those in sorrow and distress, to relieve them of their difficulties. For the sick, to provide them with medicine. Those who believe in the Buddha's teachings will all be reborn in heaven after death. If a district or country experiences floods, droughts, or other disasters, the Buddha (or a practitioner) arriving will quell the disasters and eliminate all harm. At that time, there was a great country, peaceful and prosperous. The king was named Landa (Landa), and the four ministers he appointed were devoted to evil flattery, lewdness, theft, deceit, and greedily plundered the people's wealth without satisfaction. The people suffered greatly, but the king was unaware. The Buddha (or a practitioner) pitied them and came to the outside of the city, staying with the Daoist Shaduo (Shaduo) for seven days before entering the city, intending to beg for food. The king, on the terrace, saw the Buddha (or a practitioner) young, with a dignified appearance and extraordinary demeanor, and his heart was filled with love and respect, and he immediately came out to greet him. The king said, 'I hope the Daoist will take note. I have a monastery not far outside the city, where you can stay, and I will provide you with everything you need.' The Buddha (or a practitioner) said, 'Okay.' The king happily said, 'I would like to trouble you to come to the palace for meals every day starting tomorrow.' The Buddha (or a practitioner) said, 'Good.' The king returned and said to his wife, 'This Buddha (or a practitioner) is no ordinary person. You should see him tomorrow.' The wife was very happy. There was a dog under the bed named Binqi (Binqi), who was also happy to hear this. The next morning, the Buddha (or a practitioner) came to the palace, and the king and his wife welcomed him, bowed to him, and prepared a golden bed, cushions, and blankets for him. As the Buddha (or a practitioner) was about to sit down, the dog came forward and licked his feet. The king personally got up to wash his hands and respectfully offered him food. Afterward, they came out together to the monastery outside. The Buddha (or a practitioner) spoke to the king about the principles of governing the country. The king was very happy and asked the Buddha (or a practitioner) to stay, letting him and the four ministers...
臣共治國事。四臣愚怯，不習戰陣，自知貪濁，常恐王聞。一臣曰：『人死神滅，不復更生。』一臣曰：『貧、富、苦、樂皆天所為。』一臣曰：『作善無福，為惡無殃。』一臣自恃知占星宿，然皆佞諂，不為忠政。
「孛性聰明、高才、勇健、仁義、恭敬、信順、寡言，言常含笑，不傷人意，清凈無慾，節色，少事。其政不煩，豫知災異，能役使鬼神，卻起死人。愛民如子，教之以道——不得讻𨠕、遊獵、畋漁、彈射鳥獸，殺、盜、淫、欺、讒罵、佞嫉、諍怒、妖疑——皆化使善。其為政后，國界安寧，風雨時節，五穀豐熟；眾官承法，不復擾民；孛體無為，獨貴奉佛，沙門四道，朝暮誦習。及其姊子亦賢有志，常師仰孛。國好學者，多依附之。王無復憂，一以委孛。
「四臣畏忌，不得縱撗，興嫉妒意，謀欲治孛，共合財寶，人一億數，伺王出時，以上夫人，而自陳曰：『臣等至意，奉家所有及身妻子，當爲奴婢。欲白一事，愿蒙聽省！』夫人貪得，受其好寶，答謝四臣曰：『便說之。』四臣對曰：『王所奉孛，被服粗陋，似乞人耳。見住過重，不念國恩，日導夫人惡，教王遠房室。竊念夫人，宜及少壯，當有立子。念若失時，則絕國嗣。愿熟思惟！不除孛者，恐後有悔。』夫人恚曰：『王信此人，
【現代漢語翻譯】 現代漢語譯本 我（們）共同治理國家事務。這四個臣子愚蠢膽怯，不熟悉戰陣，自知貪婪奸詐，常常害怕被大王知道。一個臣子說：『人死後神識就消滅了，不會再轉生。』一個臣子說：『貧窮、富有、痛苦、快樂都是上天安排的。』一個臣子說：『做好事沒有福報，做壞事沒有災禍。』一個臣子自恃懂得占卜星象，然而都是些善於諂媚的人，不能匡正朝政。
『孛（人名，此處指賢臣）天性聰明、才智高超、勇敢強健、仁慈正義、恭敬謙遜、誠信順從、寡言少語，說話時常面帶笑容，不傷害別人的心意，清凈寡慾，節制情色，很少有事需要操心。他的政事不繁瑣，能預先知道災異，能役使鬼神，甚至能使死人復活。他愛護百姓如同自己的孩子，用正道教導他們——不讓他們爭鬥訴訟、遊樂打獵、捕魚、用彈弓射殺鳥獸，禁止殺生、偷盜、邪淫、欺騙、誹謗謾罵、奸佞嫉妒、爭執憤怒、妖言惑眾——都教化他們向善。他執政之後，國家安定太平，風調雨順，五穀豐登；眾官遵紀守法，不再擾亂百姓；孛自身清靜無為，唯獨尊崇佛法，（帶領）沙門（出家修道的人）修習四道（四種修行方法），早晚誦經學習。他的姐姐和外甥也賢能有志向，常常以孛為榜樣。國家中好學的人，大多依附於他。大王不再有憂慮，一切都委託給孛。
『那四個臣子畏懼孛，不能放縱胡為，心生嫉妒，陰謀陷害孛，共同湊集財寶，每人拿出一億，等大王外出時，把財寶獻給王后，然後自己陳述說：『我們竭盡誠意，獻上所有家產以及自身妻兒，甘願為奴為婢。想稟告一件事，希望您能聽取！』王后貪圖財物，收下他們的重金，回答四個臣子說：『說吧。』四個臣子回答說：『大王所信任的孛，穿著粗陋，像個乞丐一樣。現在住的地方過於奢華，不念及國家的恩情，每天引導夫人做壞事，教唆大王疏遠房事。我們私下為夫人著想，應該趁著年輕力壯，生下兒子。如果錯失時機，就會斷絕國家後嗣。希望您仔細考慮！不除掉孛，恐怕以後會有後悔。』王后惱怒地說：『大王信任這個人，
【English Translation】 English version I (we) jointly manage state affairs. These four ministers are foolish and timid, unfamiliar with battle formations, and aware of their own greed and corruption, constantly fearing that the king will find out. One minister said, 'When people die, their spirits vanish and they are not reborn.' Another minister said, 'Poverty, wealth, suffering, and happiness are all arranged by heaven.' Another minister said, 'Doing good brings no blessings, and doing evil brings no calamities.' One minister prides himself on his knowledge of astrology, but they are all flatterers and cannot rectify the government.
'Bo (personal name, referring to a virtuous minister here) is naturally intelligent, highly talented, brave and strong, benevolent and righteous, respectful and humble, trustworthy and obedient, and speaks little. He often has a smile on his face, does not hurt others' feelings, is pure and desireless, temperate in sexual matters, and has few things to worry about. His governance is not cumbersome, he can foresee disasters, he can command ghosts and spirits, and even revive the dead. He loves the people like his own children, teaching them the right way—not allowing them to litigate, hunt for pleasure, fish, or shoot birds and animals with slingshots, prohibiting killing, stealing, adultery, deception, slander, malicious abuse, treacherous jealousy, disputes, anger, and superstitious doubts—all to transform them to goodness. After he took office, the country was peaceful and stable, the weather was favorable, and the five grains were abundant. The officials obeyed the law and no longer disturbed the people. Bo himself was quiet and inactive, only valuing the worship of Buddha, (leading) the Shramanas (ordained monks) to practice the Four Paths (four methods of practice), reciting scriptures and studying morning and evening. His sister and nephew were also virtuous and ambitious, often taking Bo as their role model. Many scholars in the country attached themselves to him. The king no longer had worries and entrusted everything to Bo.
'The four ministers, fearing Bo, could not act recklessly, and became jealous, plotting to harm Bo. They jointly collected treasures, each contributing one hundred million, and when the king went out, they presented the treasures to the queen, and then stated, 'We offer our utmost sincerity, presenting all our family property and our wives and children, willing to be slaves. We wish to report one matter, hoping you will listen!' The queen, greedy for wealth, accepted their heavy gifts and replied to the four ministers, 'Speak.' The four ministers replied, 'Bo, whom the king trusts, wears coarse clothing, like a beggar. Now he lives in excessive luxury, not mindful of the country's kindness, and guides the queen to do evil every day, inciting the king to distance himself from marital affairs. We privately think for the queen, she should take advantage of her youth and strength to bear a son. If the opportunity is missed, the national succession will be cut off. We hope you will consider carefully! If Bo is not removed, there may be regrets later.' The queen angrily said, 'The king trusts this person,'
不知其惡。各且還歸。今自憂之，比令明日使不見孛也。』
「夫人遣四臣出，即以梔子黃面，亂頭卻臥。須臾王還，內妓白王：『夫人不樂。』王素重之，入問再三，夫人不應。王即怒曰：『何人有罪，應誅戮者！汝欲使我罪誰那爾？』夫人垂泣曰：『王會不用我言耳。』王曰：『便說。不違汝也。』夫人即白：『王旦這出，孛來謂我：「今王老耄，不能聽政。國中吏民皆伏從我。可以圖之，共此樂也。」今反為此乞人所謀，故我愁耳。』王聞是語，譬若人噎，既不能咽，亦不得吐，不用恐悔，用之恐亂，念：『孛助我已十二年，常以忠政，憂國除患，遠近賴之。此國之寶，不可治也。』王曰：『今治孛者，后必大亂。為萬民故，且共忍之。』夫人便自擲床下，舉聲哭曰：『不治孛者，我當自刺，自投樓下，不能見也！』王復曉曰：『汝亦知法。此非小事，起共議之。』夫人還坐。王曰：『道人之法，不可以刀杖加之，當以漸遣，稍減其養。明日來者，勿復作禮，擎卷而已；與施木床于殿下坐；炊惡廝米，盛以瓦器。如是慚愧，極自當去。』王說此時，賓祇不悅。
「夫人明旦，即以王教，具敕內廚。孛來入宮，賓祇于床下嘊喍吠之。孛見狗吠，夫人擎卷及所施設，即知有謀，自念：『我欲無害於人，
【現代漢語翻譯】 現代漢語譯本： 『不知道他的罪惡。各自暫且回去。現在我為此事擔憂，打算明天讓他見不到孛（指文中的人物）。』
夫人派遣四位大臣出去后，就用梔子涂黃臉，蓬亂頭髮倒臥在床上。不久國王回來，宮女稟告國王：『夫人不高興。』國王一向很看重她，進去再三詢問，夫人不回答。國王隨即發怒說：『什麼人有罪，應該被誅殺！你想要我懲罰誰呢？』夫人流著眼淚說：『大王終究不會聽我的話。』國王說：『說吧。不會違揹你的。』夫人隨即稟告：『大王今天早上出去，孛來對我說：「現在國王年老昏聵，不能處理政事。國內的官吏百姓都順從我。可以圖謀篡位，共同享受榮華富貴。」現在反而被這個乞丐所算計，所以我才憂愁。』國王聽到這些話，就像人被噎住一樣，既不能嚥下，也不能吐出，用兵恐怕會後悔，不用兵恐怕會作亂，心想：『孛輔佐我已經十二年，一直以忠誠正直的政策，為國家分憂解難，遠近的人都依賴他。這是國家的寶貝，不能懲治啊。』國王說：『現在懲治孛，以後必定會大亂。爲了萬民的緣故，暫且忍耐吧。』夫人隨即從床上跳下來，大聲哭喊道：『不懲治孛，我就要自殺，從樓上跳下去，不能眼睜睜地看著！』國王又勸說道：『你也懂得法律。這不是小事，起來一起商議。』夫人回到座位上。國王說：『對待道人的方法，不能用刀杖加害，應當逐漸疏遠他，慢慢減少他的供養。明天他來的時候，不要再行禮，拿著經卷就可以了；給他一張木床放在殿下坐；煮粗劣的米飯，用瓦器盛放。這樣他感到慚愧，最終自然會離開。』國王說這些話的時候，賓祇（指文中的人物）很不高興。
夫人第二天早上，就按照國王的吩咐，詳細地囑咐了廚房。孛來入宮，賓祇在床下對著他狂吠。孛看到狗叫，夫人拿著經卷以及所做的安排，就知道有陰謀，心想：『我不想傷害別人，'
【English Translation】 English version: 'I do not know his wickedness. Each of you should return for now. I am worried about this, planning to make sure he does not see Bo (referring to the person in the text) tomorrow.'
After the lady sent the four ministers out, she used gardenia to paint her face yellow, messed up her hair, and lay down on the bed. Soon the king returned, and the palace maid reported to the king: 'The lady is not happy.' The king always valued her, so he went in and asked repeatedly, but the lady did not respond. The king then became angry and said: 'Who is guilty and should be punished! Who do you want me to punish?' The lady wept and said: 'The king will ultimately not listen to me.' The king said: 'Speak. I will not disobey you.' The lady then reported: 'When the king went out this morning, Bo came and said to me: "Now the king is old and senile and cannot handle state affairs. The officials and people in the country all obey me. We can plot to usurp the throne and enjoy wealth and glory together." Now I am being plotted against by this beggar, so I am worried.' When the king heard these words, it was as if he was choking, unable to swallow or spit out. Using force would lead to regret, not using force would lead to chaos. He thought: 'Bo has assisted me for twelve years, always with loyal and upright policies, sharing the country's worries and solving its problems. People near and far rely on him. He is a treasure of the country and cannot be punished.' The king said: 'If we punish Bo now, there will surely be great chaos later. For the sake of the people, let's endure it for now.' The lady then jumped off the bed and cried loudly: 'If you do not punish Bo, I will kill myself, jump from the building, and cannot bear to see it!' The king then persuaded her: 'You also understand the law. This is not a small matter, let's get up and discuss it together.' The lady returned to her seat. The king said: 'The way to deal with a Daoist cannot be with swords and sticks, but should be to gradually distance him and slowly reduce his offerings. When he comes tomorrow, do not bow to him, just hold the scriptures; give him a wooden bed to sit on below the hall; cook coarse rice and serve it in earthenware. If he feels ashamed, he will naturally leave.' When the king said these words, Binqi (referring to the person in the text) was very unhappy.
The next morning, the lady followed the king's instructions and carefully instructed the kitchen. When Bo came into the palace, Binqi barked at him from under the bed. When Bo saw the dog barking and the lady holding the scriptures and the arrangements made, he knew there was a plot and thought: 'I do not want to harm others,'
人反害我。如是當避入深山耳。小怨成大，不可輕也。彼以陰謀，我宜慎之。凡人身羸，行正為強。今我自有食缽、水瓶、革蓰、傘蓋、漉水之囊，斯足用矣。』孛食已，攝物慾去。王驚起曰：『是何疾也！顧謂夫人乃使我失聖人之意。』即前牽孛，問欲何之。
「孛答曰：『為王治國十二年矣，未曾見賓祇嘊喍如今也。是必有謀，故欲去耳。』王曰：『實有。今見孛意，覺微甚明。愿自敕厲，當誅惡人！不須去也。』
「孛曰：『王前意厚，而今已薄。及我無過，宜以時去。夫盛有衰，合會有離。善惡無常，禍福自追。結友不固，不可與親。親而不節，久必泄瀆。如取泉水，掘深則濁。近賢成智，習愚益惑。數見生慢，疏則成怨。善友接者，往來以時，親如有敬，久而益厚。不善友者，假求不副，巧言利辭，茍合無信。接我以禮，當以敬報；待我以慢，當即遠避。有相親愛，回相憎者，愛時可附，憎不可近。敬以親善，戒以遠惡，善惡無別，非安之道。人無過失，不可妄侵。惡人事已，不可納前；人慾疏已，不可強親；恩愛已離，不可追思。鳥宿枝折，知更求棲，去就有宜，何必守常。朽枝不可攀，亂意不可犯。人慾相惡，相見不歡，唱而不和，可知為薄。人慾相善，緩急相赴，言以忠告，可知為厚。
【現代漢語翻譯】 現代漢語譯本 『人們反而要加害我。』因此應當避入深山之中。小的怨恨會釀成大的災禍，不可輕視啊。他們用陰謀詭計，我應該謹慎提防。凡是身體虛弱的人，行為端正就是最大的強大。現在我自己有食缽、水瓶、革踶（皮鞋）、傘蓋、濾水囊，這些就足夠用了。』說完，準備收拾東西離開。國王驚醒，說：『這是什麼急事啊！』回頭對夫人說，『你讓我失去了聖人的心意。』立即上前拉住，問他要到哪裡去。
孛（大臣名）回答說：『為大王治理國家十二年了，從未見過賓祇（國王名）像今天這樣。這其中必定有什麼陰謀，所以我才要離開。』國王說：『確實有。現在看到你的意思，我才覺得事情非常明顯。我願意自我警惕，一定要誅殺那些惡人！你不必離開。』
孛（大臣名）說：『大王以前對我情意深厚，現在已經變得淡薄了。趁我還沒有過錯，應該及時離開。凡是興盛的必有衰敗，相聚的必有分離。善與惡沒有常態，禍與福自己會追上來。結交朋友不牢固，不可以深交。親近而不加以節制，時間長了必定會產生褻瀆。如同汲取泉水，挖掘越深就越渾濁。接近賢人會變得聰明，與愚蠢的人相處會更加迷惑。多次見面會產生怠慢，疏遠了就會產生怨恨。好的朋友交往，往來要有一定的時節，親近如同有敬意，時間長了會更加深厚。不好的朋友，虛假的要求不能滿足，用花言巧語和利益來引誘，茍且迎合而沒有信用。用禮節來對待我，應當用敬意來回報；怠慢我，就應當立即遠離。有的人先是相親相愛，後來又互相憎恨，相愛的時候可以親近，憎恨的時候不可靠近。用敬意來親近善良的人，用戒備來遠離邪惡的人，善與惡沒有區別，這不是平安之道。人沒有過錯，不可以胡亂侵犯。壞人已經做了壞事，不可以再接納他。別人想要疏遠自己，不可以勉強親近。恩愛已經離散，不可以追思。鳥兒發現樹枝要斷裂，就知道要重新尋找棲息的地方，離開或留下要選擇適宜的，何必固守常理。腐朽的樹枝不可以攀援，混亂的心意不可以冒犯。別人想要厭惡你，見面就不高興，唱和不協調，就可以知道情意淡薄了。別人想要對你好，危急的時候互相幫助，用忠誠的言語勸告，就可以知道情意深厚。
【English Translation】 English version 'People will turn around and harm me.' Therefore, I should retreat into the deep mountains. Small grievances can turn into great disasters, not to be taken lightly. They use conspiracies, and I should be cautious. For a person with a weak body, righteous conduct is strength. Now I have my own food bowl, water bottle, leather shoes (革踶), umbrella, and water-filtering bag; these are enough for me.' Having finished eating, he prepared to pack up and leave. The king awoke with a start, saying, 'What is this haste!' Turning to his wife, he said, 'You have made me lose the sage's intention.' He immediately stepped forward, held him back, and asked where he intended to go.
孛 (Bo, a minister) replied, 'I have governed the kingdom for Your Majesty for twelve years, and I have never seen 賓祇 (Binqi, the king's name) like this before. There must be some conspiracy, so I want to leave.' The king said, 'Indeed, there is. Now that I see your intention, I realize the matter is very clear. I am willing to be self-disciplined and will surely punish those wicked people! You must not leave.'
孛 (Bo, a minister) said, 'Your Majesty's former intentions were deep, but now they have become shallow. While I have not committed any fault, I should leave in good time. All that flourishes must decline, and all that gathers must disperse. Good and evil are not constant; misfortune and fortune follow of their own accord. Friendships that are not firm should not be deeply engaged in. Closeness without restraint will inevitably lead to disrespect over time. Like drawing water from a spring, the deeper you dig, the muddier it becomes. Approaching the wise makes one wise; associating with the foolish increases confusion. Frequent meetings breed contempt, and estrangement breeds resentment. Good friends should associate with each other at appropriate times, with respect as if they were relatives, and over time, the relationship will deepen. Bad friends, whose false requests cannot be fulfilled, use clever words and enticing language, superficially agreeing but without trustworthiness. Treat me with courtesy, and I shall repay with respect; treat me with contempt, and I shall immediately avoid you. Some people are initially loving and affectionate, but later hate each other; when they are loving, you can be close, but when they hate, you must not approach. Use respect to befriend the good, and use caution to stay away from the evil. Not distinguishing between good and evil is not the way to peace. If a person has no faults, you must not wrongly infringe upon them. If a wicked person has already committed evil deeds, you must not accept them back. If someone wants to distance themselves from you, you must not force closeness. If love and affection have already dissipated, you must not dwell on them. A bird knows to seek another perch when it senses a branch is about to break; leaving or staying should be based on what is appropriate, why must one adhere to the norm? A rotten branch cannot be climbed, and a chaotic mind cannot be offended. If someone wants to dislike you, and you are not happy to see each other, and your singing is not in harmony, you can know that the affection is thin. If someone wants to be good to you, they will help each other in times of urgency, and they will advise you with loyal words, you can know that the affection is deep.'
善者不親，惡者不疏。先敬后慢，賢愚不別，不去何須。夫人初拜，今但擎卷。若我不去，將見罵逐。初施金座，今設木床；初盛寶器，今用瓦甌；初飯粳糧，今惡廝米。我不去者，且飯委地。知識相遇，主人視之，一宿如金，再宿如銀，三宿如銅。證現如此，不去何待。』
「王曰：『國豐，民寧，孛之力也。今棄去者，后將荒壞。』
「孛曰：『天下有四自壞：樹繁花果，還折其枝；虺蛇含毒，反賊其軀；輔相不賢，害及國家；人為不善，死入地獄。是為四自壞。經曰：
「『惡從心生， 反以自賊， 如鐵生垢， 消毀其形。』
「王曰：『國無良輔，實須恃孛。若欲相委，是必危殆。』孛曰：『凡人有四自危：保任他家，為人證佐，媒嫁人妻，聽用邪言；是為四自危。經曰：
「『愚人作行， 為身招患， 快心放意， 后致重殃。』
「王曰：『我師友孛，常在不輕，當原不及，莫相捐去。』孛曰：『友有四品，不可不知。有友如花，有友如稱，有友如山，有友如地。何謂如花？好時插頭，萎時捐之；見富貴附，貧賤則棄。是花友也。何謂如稱？物重頭低，物輕則仰；有與則敬，無與則慢。是稱友也。何謂如山？譬如金山，鳥獸集之，毛羽蒙光；貴能榮人，
【現代漢語翻譯】 現代漢語譯本： 『善良的人不親近，邪惡的人不疏遠。先尊敬后怠慢，賢能和愚笨不加以區分，不離開還等什麼呢？當初來拜訪，現在只拿著書卷。如果我不離開，將會被辱罵驅逐。當初供奉金座，現在設定木床；當初盛放寶器，現在使用瓦盆；當初吃精米，現在吃粗劣的米。我不離開的話，就把飯倒在地上。知識淵博的人相遇，主人看待他們，住一晚像對待黃金，住兩晚像對待白銀，住三晚就像對待銅。驗證的情況就是這樣，不離開還等待什麼呢？』
國王說：『國家富足，人民安寧，是孛（Bo，人名）的力量啊。現在拋棄離去，以後將會荒廢敗壞。』
孛（Bo）說：『天下有四種自我敗壞的情況：樹木開滿鮮花結滿果實，反而折斷它的樹枝；毒蛇含有劇毒，反而傷害自己的軀體；輔佐之臣不賢能，禍害波及國家；人做不善之事，死後墮入地獄。這就是四種自我敗壞的情況。經書上說：』
『罪惡從心中產生，反而用來傷害自己，就像鐵生鏽一樣，消蝕毀壞它的形體。』
國王說：『國家沒有賢良的輔佐，實在需要依靠孛（Bo）。如果想要拋棄我，那必定危險。』孛（Bo）說：『凡人有四種自我危難的情況：擔保別人家的事，替人作證，做媒拉縴，聽信邪惡的言論；這就是四種自我危難的情況。經書上說：』
『愚蠢的人所作所為，為自己招來禍患，只圖一時痛快放縱自己的慾望，以後會招致深重的災禍。』
國王說：『我把您孛（Bo）當做老師和朋友，常常不敢輕視您，總是擔心做得不夠周到，不要拋棄我離去啊。』孛（Bo）說：『朋友有四種品格，不可不知。有朋友像花一樣，有朋友像秤一樣，有朋友像山一樣，有朋友像地一樣。什麼叫做像花一樣的朋友呢？好的時候插在頭上，枯萎的時候就丟棄；看到富貴就依附，貧賤就拋棄。這是花一樣的朋友。什麼叫做像秤一樣的朋友呢？東西重了就頭低，東西輕了就頭仰；有給予就尊敬，沒有給予就怠慢。這是秤一樣的朋友。什麼叫做像山一樣的朋友呢？譬如金山，鳥獸聚集在上面，毛羽也沾染光彩；顯貴能夠使人榮耀，
【English Translation】 English version: 'The good are not close, the evil are not distant. Respect first, then neglect; the wise and the foolish are not distinguished. Why wait if you're not leaving? When I first visited, I was greeted with respect, but now I'm only holding a scroll. If I don't leave, I will be scolded and driven away. At first, a golden seat was provided, now a wooden bed is set up; at first, precious vessels were used, now earthenware pots are used; at first, fine rice was served, now coarse rice is given. If I don't leave, I might as well throw the rice on the ground. When knowledgeable people meet, the host treats them like gold for one night, silver for two nights, and copper for three nights. The evidence is clear, what are we waiting for if we don't leave?'
The king said, 'The country is prosperous, and the people are peaceful, thanks to the strength of Bo (name of a person). If you abandon us now, it will become desolate and ruined in the future.'
Bo (name of a person) said, 'There are four self-destructive things in the world: a tree that bears many flowers and fruits will have its branches broken; a venomous snake will harm its own body; incompetent ministers will bring harm to the country; and people who do evil will go to hell after death. These are the four self-destructive things. The scripture says:'
'Evil arises from the heart, and turns back to harm oneself, like rust that grows on iron, consuming and destroying its form.'
The king said, 'The country lacks good ministers and truly needs to rely on Bo (name of a person). If you want to abandon me, it will surely be dangerous.' Bo (name of a person) said, 'Ordinary people face four self-endangering situations: guaranteeing matters for other families, acting as a witness for others, arranging marriages, and listening to evil words; these are the four self-endangering situations. The scripture says:'
'Foolish people act in ways that bring trouble upon themselves, indulging in momentary pleasure and satisfying their desires, which will later lead to severe disasters.'
The king said, 'I regard you, Bo (name of a person), as my teacher and friend, and I always dare not to slight you. I am always worried that I am not doing enough. Please do not abandon me and leave.' Bo (name of a person) said, 'There are four kinds of friends, which you should know. Some friends are like flowers, some are like scales, some are like mountains, and some are like the earth. What is a friend like a flower? When it is good, they put it in their hair; when it withers, they discard it. They attach themselves when you are rich and noble, and abandon you when you are poor and lowly. This is a flower-like friend. What is a friend like a scale? When the object is heavy, the head lowers; when the object is light, the head rises. They are respectful when they receive something, and neglectful when they receive nothing. This is a scale-like friend. What is a friend like a mountain? It is like a golden mountain, where birds and beasts gather, and their feathers are covered in light. Nobility can bring glory to others,
富樂同歡。是山友也。何謂如地？百穀財寶，一切仰之，施給養護，恩厚不薄。是地友也。』
「王曰：『今我自知，志思淺薄，聽用邪言，使孛去也。』孛曰：『明者有四不用：邪偽之友，佞諂之臣，妖㜸之妻，不孝之子；是為四不用。經曰：
「『邪友壞人， 佞臣亂朝， 㜸婦破家， 惡子危親。』
「王曰：『相與愛厚，宜念舊好，不可孤棄也。』孛曰：『有十事知愛厚：遠別不忘，相見喜歡，美味相呼，過言忍之，聞善加歡，見惡忠諫，難為能為，不相傳私，急事為解，貧賤不棄；是為十愛厚。經曰：
「『化惡從善， 切磋以法， 忠正誨勵， 義合友道。』
「王曰：『四臣之惡，乃使孛恚，不復喜我。』孛曰：『有八事知不相喜：相見色變，眄睞邪視，與語不應，說是言非，聞衰快之，聞盛不喜，毀人之善，成人之惡；是為八事。經曰：
「『平鬥殺人， 尚有可原； 懷毒陰謀， 是意難親。』
「王曰：『是我頑弊，不別明闇。惡人所誤，遂失聖意。』孛曰：『有十事知人為明：別賢愚，識貴賤，知貧富，適難易，明廢立，審所任，入國知俗，窮知所歸，博聞多識，達于宿命；是為十事。經曰：
「『緩急別友， 戰鬥見勇，
【現代漢語翻譯】 現代漢語譯本 『富樂同歡，是山友也。何謂如地？百穀財寶，一切仰之，施給養護，恩厚不薄。是地友也。』 王曰：『今我自知，志思淺薄，聽用邪言，使孛（Bo，人名）去也。』孛曰：『明者有四不用：邪偽之友，佞諂之臣，妖㜸之妻，不孝之子；是為四不用。經曰： 『邪友壞人， 佞臣亂朝， 㜸婦破家， 惡子危親。』 王曰：『相與愛厚，宜念舊好，不可孤棄也。』孛曰：『有十事知愛厚：遠別不忘，相見喜歡，美味相呼，過言忍之，聞善加歡，見惡忠諫，難為能為，不相傳私，急事為解，貧賤不棄；是為十愛厚。經曰： 『化惡從善， 切磋以法， 忠正誨勵， 義合友道。』 王曰：『四臣之惡，乃使孛恚，不復喜我。』孛曰：『有八事知不相喜：相見色變，眄睞邪視，與語不應，說是言非，聞衰快之，聞盛不喜，毀人之善，成人之惡；是為八事。經曰： 『平鬥殺人， 尚有可原； 懷毒陰謀， 是意難親。』 王曰：『是我頑弊，不別明闇。惡人所誤，遂失聖意。』孛曰：『有十事知人為明：別賢愚，識貴賤，知貧富，適難易，明廢立，審所任，入國知俗，窮知所歸，博聞多識，達于宿命；是為十事。經曰： 『緩急別友， 戰鬥見勇，
【English Translation】 English version 'Sharing joy and prosperity together is like having mountain friends. What is like the earth? All grains, treasures, and wealth rely on it; it provides, nourishes, and protects with deep and unwavering kindness. This is like having earth friends.' The king said, 'Now I know myself; my thoughts are shallow and foolish. I listened to wicked words and caused Bo (a personal name) to leave.' Bo said, 'A wise person does not use four things: false and deceitful friends, flattering ministers, seductive wives, and unfilial sons; these are the four things not to use. The scripture says: 'Wicked friends ruin people, flattering ministers corrupt the court, seductive wives destroy families, Evil sons endanger their parents.' The king said, 'We should cherish old friendships and not abandon them.' Bo said, 'There are ten things that show deep affection: not forgetting each other after long separations, rejoicing upon meeting, sharing delicious food, tolerating each other's mistakes, rejoicing at each other's good deeds, giving honest advice when seeing evil, doing what is difficult, not sharing secrets with others, helping in times of need, and not abandoning each other in poverty; these are the ten signs of deep affection. The scripture says: 'Transforming evil into good, refining each other with the Dharma, loyally and justly teaching and encouraging, Righteousness unites the path of friendship.' The king said, 'The wickedness of the four ministers made Bo angry and no longer pleased with me.' Bo said, 'There are eight things that show displeasure: changing countenance upon meeting, glancing sideways with evil eyes, not responding when spoken to, saying right is wrong, rejoicing at others' misfortunes, not rejoicing at others' successes, destroying others' good deeds, and helping others do evil; these are the eight things. The scripture says: 'Killing people with a level measure, can still be forgiven; harboring poisonous conspiracies, This intention is hard to befriend.' The king said, 'It is my stubbornness and ignorance that I cannot distinguish between light and darkness. Misled by evil people, I lost the sage's intention.' Bo said, 'There are ten things that show a person is wise: distinguishing between the wise and the foolish, recognizing the noble and the lowly, knowing the rich and the poor, adapting to the easy and the difficult, understanding deposition and establishment, carefully appointing those who are responsible, entering a country and knowing its customs, knowing where to return in poverty, being knowledgeable and learned, and understanding past lives; these are the ten things. The scripture says: 'Distinguishing friends in times of urgency, seeing courage in battle, '
論議知明， 谷貴識仁。』
「王曰：『自我得孛，中外怗安。今日相舍，永無所恃。』孛曰：『有八事可以怗安：得父財，有善業，所學成，友賢善，婦貞良，子孝慈，奴婢順，能遠惡；是為八事。經曰：
「『生而有財， 得友賢快， 諸惡無犯， 有福祐快。』
「王曰：『聖人之言，誠無不快。』孛曰：『有八事快：與賢從事，得咨聖人，性體仁和，事業日新，忿能自禁，慮能防患，道法相親，友不相欺；是為八事。經曰：
「『有佛興快， 演經道快， 眾聚和快， 和則常安。』
「王曰：『孛常易諫，今何難留？』孛曰：『有十不諫：慳貪，好色，朦籠，急暴，抵突，疲極，憍恣，喜鬥，專愚，小人；是為十。經曰：
「『法語專愚， 如與聾談， 難化之人， 不可諫曉。』
「王曰：『如我憍恣，不能遠色。孛得無為，不復與我語乎？』孛曰：『人不與語，有十事：慠慢，魯鈍，憂怖，喜預，羞慚，吃𠯄，仇恨，凍餓，事務，禪思；是為十事。經曰：
「『能行說之可， 不能勿空語， 虛偽無誠信， 明哲所不顧。』
「王曰：『惡婦美姿，巧于辭令。如有外妷，卒何用知？』孛曰：『有十事可卒知：頭亂髻傾，
【現代漢語翻譯】 現代漢語譯本 『通過辯論可以明白事理，糧價昂貴時能認識到仁義。』
國王說：『自從我得到孛（指賢者），國內國外都安定太平。今天您要離開，我將永遠失去依靠。』孛說：『有八件事可以使國家安定太平：得到父親的財產，有善良的作為，所學有所成就，與賢良的人為友，妻子貞潔賢良，兒子孝順慈愛，奴婢順從，能夠遠離邪惡；這就是八件事。』經書上說：
『出生就有財富，得到賢良的朋友是快樂的，不做各種壞事，有福氣庇佑是快樂的。』
國王說：『聖人的話，確實沒有不讓人感到快樂的。』孛說：『有八件事讓人快樂：與賢人共事，能夠諮詢聖人，性情仁慈平和，事業日日更新，憤怒時能夠自我剋制，考慮問題能夠預防禍患，道義和法理互相親近，朋友之間不互相欺騙；這就是八件事。』經書上說：
『有佛出世是快樂的，宣講經書是快樂的，大眾聚集在一起和睦相處是快樂的，和睦就能常常安定。』
國王說：『您孛（指賢者）常常容易接受勸諫，現在為什麼難以挽留呢？』孛說：『有十種情況不適合勸諫：慳吝貪婪，喜好美色，糊塗昏庸，急躁暴怒，對抗頂撞，疲憊困頓，驕橫放縱，喜歡爭鬥，一意孤行愚蠢至極，卑鄙小人；這就是十種情況。』經書上說：
『對一意孤行愚蠢至極的人講道理，就像和聾子說話一樣，難以教化的人，是無法勸諫開導的。』
國王說：『如果我驕橫放縱，不能遠離美色。您孛（指賢者）難道就什麼都不做，不再和我說話了嗎？』孛說：『人不和你說話，有十種情況：傲慢輕視，愚笨遲鈍，憂愁恐懼，喜歡參與，羞愧慚愧，口吃結巴，仇恨怨恨，寒冷飢餓，事務繁忙，禪定思考；這就是十種情況。』經書上說：
『能夠做到的就說，不能做到的就不要空談，虛偽沒有誠信，明智的人是不會理睬的。』
國王說：『惡婦容貌美麗，擅長花言巧語。如果我有外遇，最終如何才能知道？』孛說：『有十件事最終可以知道：頭髮蓬亂髮髻歪斜，
【English Translation】 English version 『Through debate, one can understand principles; when grain is expensive, one can recognize benevolence.』
The king said, 『Since I obtained Bo (referring to a wise person), the country, both internally and externally, has been peaceful and stable. Today, if you leave, I will forever lose my reliance.』 Bo said, 『There are eight things that can bring peace and stability: obtaining one's father's wealth, having good deeds, achieving success in one's studies, befriending the virtuous, having a chaste and virtuous wife, having filial and loving children, having obedient servants, and being able to stay away from evil; these are the eight things.』 The scripture says:
『To be born with wealth, to have virtuous friends is joyful, to commit no evil deeds, to have blessings is joyful.』
The king said, 『The words of the sages are indeed all joyful.』 Bo said, 『There are eight things that bring joy: working with the virtuous, being able to consult the sages, having a kind and peaceful nature, having one's career renewed daily, being able to restrain anger, being able to prevent disasters through consideration, having the principles of morality and law close to each other, and having friends who do not deceive each other; these are the eight things.』 The scripture says:
『The arising of a Buddha is joyful, expounding the scriptures is joyful, the gathering of the multitude in harmony is joyful, and harmony leads to constant peace.』
The king said, 『You, Bo (referring to a wise person), are usually easy to advise, why is it difficult to retain you now?』 Bo said, 『There are ten situations in which it is not appropriate to advise: being stingy and greedy, being fond of beauty, being muddled and confused, being impatient and violent, being confrontational, being exhausted, being arrogant and indulgent, being fond of fighting, being stubbornly foolish, and being a petty person; these are the ten situations.』 The scripture says:
『To speak the Dharma to the stubbornly foolish is like talking to the deaf; those who are difficult to transform cannot be advised or enlightened.』
The king said, 『If I am arrogant and indulgent and cannot stay away from beauty, will you, Bo (referring to a wise person), do nothing and no longer speak to me?』 Bo said, 『There are ten situations in which people will not speak to you: being arrogant and contemptuous, being dull and slow, being worried and fearful, being fond of interfering, being ashamed and embarrassed, being stuttering, being hateful and resentful, being cold and hungry, being busy with affairs, and being in meditative thought; these are the ten situations.』 The scripture says:
『Say what can be done, and do not speak emptily about what cannot be done; those who are false and without integrity will be disregarded by the wise.』
The king said, 『Wicked women have beautiful appearances and are skilled in rhetoric. If I have extramarital affairs, how can I eventually know?』 Bo said, 『There are ten things by which one can eventually know: hair is disheveled and the bun is askew,
色變流汗，高聲言笑，視瞻不端，受彼寶飾，𨶳看垣墻，坐不安所，數至鄰里，好出野遊，喜通淫女；是為十事。經曰：
「『婦女難信， 利口惑人， 是以高士， 遠而不親。』
「王曰：『人情所近，親信婦人，不知其惡。』孛曰：『人有十事，不可親信：主君所厚，婦人所親，怙身強健，恃有財產，大水漬處，故屋危墻，蛟龍所居，辜較縣官，宿惡之人，毒害之蟲；是為十。經曰：
「『謂酒不醉， 謂醉不亂， 君厚婦愛， 皆難保信。』
「王曰：『如孛所語，愛習生惡，是可嫉也。』孛曰：『可嫉有五：粗口傷人，讒賊喜鬥，焦嘵不媚，嫉妒咒詛，兩舌面欺；是為五。經曰：
「『施勞於人， 而欲蒙祐， 殃及其軀， 自遘廣怨。』
「王曰：『何所施行，人所愛敬？』孛曰：『愛敬有五：柔和能忍，謹而有信，敏而少口，言行相副，交久益厚；是為五。經曰：
「『知愛身者， 慎護所守， 志尚高遠， 學正不昧。』
「王曰：『何者為人所慢？』孛曰：『見慢有五：鬢長而慢，衣服不凈，空無志思，淫態無禮，調戲不節；是為五。經曰：
「『攝意從正， 如馬調御， 無憍慢習， 天人所敬。』
「王
【現代漢語翻譯】 現代漢語譯本 臉色改變流汗，高聲喧譁嬉笑，眼神不正，接受貴重的裝飾品，斜眼偷看墻壁，坐立不安，頻繁出入鄰居家，喜歡到郊外遊玩，喜歡與人私通；這就是十種表現。經書上說： 『婦女難以信任，花言巧語迷惑人，因此高尚的人，對她們敬而遠之。』 國王說：『人之常情，總是親近信任婦人，不知道她們的惡處。』孛（人名）說：『人有十種事物，不可輕易親近信任：君主所寵信的人，婦人所親近的人，依仗自己身強體壯的人，仗恃自己擁有財產的人，大水經常浸泡的地方，破舊房屋的危險墻壁，蛟龍所居住的地方，喜歡爭訟的官吏，一向作惡的人，有毒害的昆蟲；這就是十種。經書上說： 『說喝酒不會醉，說醉了不會胡來，君主寵信的人，婦人所愛的人，都難以保證可以信任。』 國王說：『像你孛所說，因為習慣而產生惡行，這是令人憎恨的。』孛說：『令人憎恨的有五種：說話粗魯傷人，喜歡進讒言陷害別人，吵吵鬧鬧不討人喜歡，嫉妒別人並惡毒詛咒，兩面三刀當面欺騙；這就是五種。經書上說： 『對別人施加恩勞，卻希望得到保佑，災禍降臨到自己身上，自己招來廣泛的怨恨。』 國王說：『做什麼樣的行為，人們才會愛戴敬重呢？』孛說：『愛戴敬重有五種：性格柔和能夠忍耐，謹慎而有信用，做事敏捷而少說話，言行一致，交往長久情誼越深厚；這就是五種。經書上說： 『懂得愛惜自己的人，謹慎守護自己所擁有的，志向高尚而遠大，學習正道而不迷惑。』 國王說：『什麼樣的行為會讓人輕視呢？』孛說：『被人輕視的有五種：鬢髮長而不修剪，衣服不乾淨，頭腦空空沒有志向，行為放蕩沒有禮儀，言語輕浮沒有節制；這就是五種。經書上說： 『約束心意遵循正道，如同馴服馬匹一樣，沒有驕傲自滿的習氣，就會受到天人和世人的敬重。』 國王說：
【English Translation】 English version Changing countenance and sweating, loudly speaking and laughing, improper gaze, accepting precious ornaments, stealthily looking at walls, restless sitting, frequently visiting neighbors, fond of going out for excursions, and delighting in illicit affairs; these are the ten behaviors. The sutra says: 'Women are difficult to trust, their flattering words deceive people, therefore noble individuals keep a respectful distance from them.' The king said, 'It is human nature to be close to and trust women, unaware of their evils.' Bo (a name) said, 'There are ten things that one should not readily trust: those favored by the ruler, those close to women, those relying on their physical strength, those boasting of their wealth, places frequently flooded by water, the dangerous walls of old houses, places inhabited by dragons (Nāga), officials fond of litigation, habitually evil people, and poisonous insects; these are the ten. The sutra says: 'Saying one won't get drunk from wine, saying one won't act recklessly when drunk, those favored by the ruler, and those loved by women, are all difficult to guarantee trustworthiness.' The king said, 'As you, Bo, say, evil arises from habit, which is detestable.' Bo said, 'There are five detestable things: speaking rudely and hurting others, delighting in slander and harming others, being noisy and unpleasant, being jealous and cursing others, and being two-faced and deceiving others; these are the five. The sutra says: 'Bestowing labor upon others, yet desiring blessings, calamity will befall oneself, incurring widespread resentment.' The king said, 'What kind of conduct makes people love and respect one?' Bo said, 'There are five things that inspire love and respect: being gentle and patient, being cautious and trustworthy, being quick to act and slow to speak, matching words with deeds, and deepening friendships over time; these are the five. The sutra says: 'Those who know how to cherish themselves, carefully guard what they possess, have noble and far-reaching aspirations, and learn the right path without confusion.' The king said, 'What kind of behavior makes people despise one?' Bo said, 'There are five things that cause people to be despised: having long and unkempt hair, wearing unclean clothes, having an empty mind without aspirations, behaving licentiously without propriety, and speaking frivolously without restraint; these are the five. The sutra says: 'Restrain the mind and follow the right path, like taming a horse, without arrogant habits, and you will be respected by gods, humans, and all beings.' The king said:
曰：『愿孛留意，共還精舍！』孛曰：『有十不延于堂：惡師，邪友，蔑聖，反論，淫妷，嗜酒，急弊長者，無反覆子，婦女不節，婢妾莊飾；是為十。經曰：
「『遠避惡人， 淫荒勿友， 從事賢者， 以成明德。』
「王曰：『孛在，我樂，四方無事。今日去者，國中必嗟。』孛曰：『有八事可以安樂：順事師長，率民以孝，謙虛下下，仁和其性，救危赴急，恕己愛人，薄賦節用，赦恨念舊；是為八事。經曰：
「『修諸德本， 慮而後行， 唯濟人命， 終身安樂。』
「王曰：『吾常念孛，豈有忘時！』孛曰：『智者有十二念：雞鳴念悔過作福，早起念拜親禮尊，臨事念當備豫，所止念避危害，言語念當至誠，見過念以忠告，貧者念哀給護，有財念行佈施，飲食念以時節，食人念以平均，御眾念用恩賜，軍具念時繕治；是為十二。經曰：
「『修治所務， 慮其備豫， 事業日新， 終不失時。』
「王曰：『安得大賢，使留孛乎？』孛曰：『大賢有十：行學聞高遠，不犯經戒，敬佛三寶，受善不忘，制欲怒癡，習四等心，好行恩德，不擾眾生，能化不義，善惡不亂；是為十行。經曰：
「『明人難值， 而不比有， 其所生處， 族親蒙慶
【現代漢語翻譯】 曰：『愿孛（人名）留意，共還精舍（僧侶住所）！』孛曰：『有十不延于堂：惡師（不好的老師），邪友（壞朋友），蔑聖（輕視聖人），反論（違背正論），淫妷（淫亂放蕩），嗜酒（沉迷飲酒），急弊長者（對長者苛刻），無反覆子（不守信用的人），婦女不節（婦女行為不檢點），婢妾莊飾（婢女和妾過度打扮）；是為十。經曰： 『遠避惡人， 淫荒勿友， 從事賢者， 以成明德。』 王曰：『孛在，我樂，四方無事。今日去者，國中必嗟。』孛曰：『有八事可以安樂：順事師長（尊敬師長），率民以孝（用孝道引導百姓），謙虛下下（謙虛待人），仁和其性（以仁愛調和性情），救危赴急（解救危難），恕己愛人（寬恕自己，愛護他人），薄賦節用（減少賦稅，節約用度），赦恨念舊（寬恕仇恨，懷念舊情）；是為八事。經曰： 『修諸德本， 慮而後行， 唯濟人命， 終身安樂。』 王曰：『吾常念孛，豈有忘時！』孛曰：『智者有十二念：雞鳴念悔過作福（早上醒來反思過錯，行善積福），早起念拜親禮尊（早起拜見親人，尊敬長輩），臨事念當備豫（遇到事情要提前準備），所止念避危害（停留的地方要避免危險），言語念當至誠（說話要真誠），見過念以忠告（看到過錯要忠誠勸告），貧者念哀給護（對貧困的人要憐憫和幫助），有財念行佈施（有財富要樂於佈施），飲食念以時節（飲食要有節制），食人念以平均（分配食物要公平），御眾念用恩賜（管理眾人要施恩惠），軍具念時繕治（軍用物資要及時修繕）；是為十二。經曰： 『修治所務， 慮其備豫， 事業日新， 終不失時。』 王曰：『安得大賢，使留孛乎？』孛曰：『大賢有十：行學聞高遠（行為學習高尚深遠），不犯經戒（不違背經典戒律），敬佛三寶（尊敬佛、法、僧三寶），受善不忘（接受善意不忘記），制欲怒癡（控制慾望、憤怒和癡迷），習四等心（修習慈、悲、喜、舍四種心），好行恩德（喜歡施行恩德），不擾眾生（不打擾眾生），能化不義（能教化不義之人），善惡不亂（對善惡有清晰的辨別）；是為十行。經曰： 『明人難值， 而不比有， 其所生處， 族親蒙慶』
【English Translation】 Said: 'May Bo (a name) pay attention and return to the 精舍(Jingshe, a monastery) together!' Bo said: 'There are ten things that should not be prolonged in the hall: evil teachers, bad friends, disrespecting sages, arguing against correct principles, indulging in lust, being addicted to alcohol, being harsh to elders, being untrustworthy, women being unchaste, and maids and concubines being overly adorned; these are the ten. The Sutra says: 'Stay far away from evil people, do not befriend the lewd and dissolute, associate with the virtuous, to achieve bright virtue.' The King said: 'With Bo here, I am happy, and there is peace in all directions. If he leaves today, the country will surely lament.' Bo said: 'There are eight things that can bring happiness: obeying teachers and elders, leading the people with filial piety, being humble, being kind and harmonious in nature, rescuing those in danger, forgiving oneself and loving others, reducing taxes and being frugal, forgiving hatred and remembering old friends; these are the eight things. The Sutra says: 'Cultivate the roots of all virtues, think before acting, only help people's lives, and you will be happy throughout your life.' The King said: 'I always think of Bo, how could I forget him!' Bo said: 'The wise have twelve thoughts: at cockcrow, think of repenting and doing good deeds, get up early and think of bowing to relatives and respecting elders, when facing matters, think of being prepared, when stopping, think of avoiding harm, when speaking, think of being sincere, when seeing faults, think of giving loyal advice, for the poor, think of compassion and protection, when having wealth, think of giving alms, when eating and drinking, think of moderation, when feeding people, think of fairness, when governing the people, think of using kindness, and when preparing military equipment, think of timely maintenance; these are the twelve. The Sutra says: 'Cultivate and manage affairs, consider preparation, so that your work is renewed daily, and you will never miss the opportune time.' The King said: 'How can I find a great sage to keep Bo here?' Bo said: 'A great sage has ten qualities: high and profound conduct, learning, and knowledge, not violating the precepts, respecting the Buddha, Dharma (teachings), and Sangha (community) (the Three Jewels), not forgetting kindness received, controlling desires, anger, and delusion, practicing the four immeasurable minds (loving-kindness, compassion, sympathetic joy, and equanimity), being fond of doing good deeds, not disturbing sentient beings, being able to transform injustice, and not confusing good and evil; these are the ten qualities. The Sutra says: 'It is difficult to meet a wise person, and they are not often found, wherever they are born, their family and relatives receive blessings.'
。』
「王曰：『我過重矣！畜養惡人，使孛恚去。』孛曰：『大惡有十五：好殺，劫盜，淫妷，詐欺，諂諛，虛飾，佞讒，誣善，貪濁，放恣，酗𨠕，妒賢，毀道，害聖，不計殃罪；是為十五。經曰：
「『奸虐饕餮， 怨譖良人， 行已不正， 死墮惡道。』
「王曰：『曉孛不止，使我慚愧。』孛曰：『有十可愧：君不曉政，臣子無禮，受恩不報，過不能改，兩夫一妻，未嫁懷妊，習不成就，如人杖兵不能戰鬥，慳人觀佈施，奴婢不能使；是為十。經曰：
「『世儻有人， 能知慚愧， 是易誘進， 如策良馬。』
「王曰：『吾始唸曰：知有道者，為難屈也。』孛曰：『有十二難：任使專愚難，怯弱御勇難，仇恨共會難，寡聞論議難，貧窮負債難，軍無師將難，事君終身難，學道不信難，惡望生天難，生值佛時難，得聞佛法難，受行成就難；是為十二。經曰：
「『人命難得， 值佛時難， 法難得聞， 聞能行難。』
「王曰：『今與孛談，益我有智。』孛曰：『略說其要，人所當知有四十五事：修其室宅，和其家內；親於九族，信于朋友；學從明師，事必成好；才高智遠，宜守以善；富貴行恩，治產宜慎；有財當廣方業；子幼勿付財；相善與交
【現代漢語翻譯】 現代漢語譯本 「國王說：『我的過錯太嚴重了！竟然畜養惡人，使得孛（指惡人）離去。』孛說：『大惡有十五種：喜好殺戮，搶劫盜竊，邪淫放蕩，欺詐矇騙，諂媚奉承，虛偽偽裝，奸佞讒言，誣陷善良，貪婪污濁，放縱無度，酗酒無德，嫉妒賢能，譭謗正道，殘害聖人，不考慮災禍罪孽；這就是十五種大惡。』經書上說： 『奸詐殘暴又貪婪，怨恨誹謗好人，行為已經不正，死後墮入惡道。』 「國王說：『曉孛（指明曉事理的孛）不止，使我感到慚愧。』孛說：『有十種可愧之事：君王不通曉政事，臣子沒有禮節，接受恩惠不思回報，有了過錯不能改正，一妻二夫，未婚先孕，學習不能成就，如同拿著兵器卻不能戰鬥，吝嗇之人觀看佈施，奴婢不能被使用；這就是十種可愧之事。』經書上說： 『世上如果有人，能夠知道慚愧，就容易引導進步，如同鞭策良馬。』 「國王說：『我最初的想法是：知道真理的人，是難以屈服的。』孛說：『有十二種困難：任用愚蠢之人難以成事，怯懦之人駕馭勇猛之人難以成功，有仇恨的人共同集會難以和諧，見識淺薄的人蔘與議論難以精闢，貧窮的人揹負債務難以償還，軍隊沒有良將帶領難以取勝，侍奉君王終身難以善終，學道之人不通道難以精進，作惡之人希望昇天難以如願，出生時遇到佛出世難以值遇，能夠聽聞佛法難以得聞，接受佛法修行成就難以達成；這就是十二種困難。』經書上說： 『人身難得，值遇佛出世的時代更難，佛法難以聽聞，聽聞佛法后能夠修行就更難了。』 「國王說：『今天與孛談話，增加了我的智慧。』孛說：『我簡略地說說其中的要點，人們應當知道的有四十五件事：修繕房屋住宅，和睦家庭內部；親近同族之人，信任朋友；學習跟隨賢明的老師，做事必定能夠成功；才能高超智慧深遠，應當用善良來守護；富貴時要施行恩惠，治理產業應當謹慎；有錢財應當廣開生財之道；孩子年幼時不要把財產交給他；選擇善良的人交往。
【English Translation】 English version The king said: 'My fault is too great! I have harbored evil men, causing Bo (referring to the evil person) to leave.' Bo said: 'There are fifteen great evils: delighting in killing, robbery and theft, licentious indulgence, fraud and deception, flattery and sycophancy, hypocrisy and pretense, malicious slander, falsely accusing the good, greed and corruption, unrestrained licentiousness, drunkenness and lack of virtue, jealousy of the virtuous, slandering the true path, harming the saints, and not considering the calamities and sins; these are the fifteen great evils.' The scripture says: 'The treacherous, cruel, gluttonous, resentful, and slanderous harm good people; their actions are already improper, and after death, they will fall into evil paths.' The king said: 'Xiao Bo (referring to Bo who understands reason) does not stop, making me feel ashamed.' Bo said: 'There are ten shameful things: a ruler who does not understand politics, subjects who have no manners, receiving kindness without thinking of repaying it, being unable to correct mistakes, a wife with two husbands, pregnancy before marriage, failure to achieve learning, like holding a weapon but being unable to fight, a miser watching almsgiving, and slaves who cannot be used; these are the ten shameful things.' The scripture says: 'If there are people in the world who know shame, they are easy to guide and advance, like spurring on a good horse.' The king said: 'My initial thought was: those who know the truth are difficult to subdue.' Bo said: 'There are twelve difficulties: it is difficult to employ the foolish, it is difficult for the timid to control the brave, it is difficult for those with hatred to gather together harmoniously, it is difficult for the ignorant to participate in insightful discussions, it is difficult for the poor to repay debts, it is difficult for an army without a good general to win, it is difficult to serve a ruler for life and end well, it is difficult for those who study the Way without believing to progress, it is difficult for the wicked to hope to ascend to heaven, it is difficult to encounter a Buddha when born, it is difficult to hear the Buddha's teachings, and it is difficult to accept the Buddha's teachings and achieve accomplishment; these are the twelve difficulties.' The scripture says: 'It is difficult to obtain a human body, it is even more difficult to encounter the era when a Buddha appears in the world, it is difficult to hear the Buddha's teachings, and it is even more difficult to practice after hearing the Buddha's teachings.' The king said: 'Today, talking with Bo has increased my wisdom.' Bo said: 'I will briefly say the main points, there are forty-five things that people should know: repair houses and residences, harmonize the family internally; be close to relatives, trust friends; learn from wise teachers, and things will surely succeed; if you have high talent and far-reaching wisdom, you should guard it with goodness; when rich and noble, you should practice kindness, and you should be careful in managing property; if you have wealth, you should open up ways to generate wealth; do not give property to children when they are young; choose good people to associate with.'
，茍合莫信；財在縣官，當早憂出；賣買交易，以誠勿欺；凡所投止，必先行視；所往當知貴賤；入國當親善人；客宜依豪，無與強諍；故富可求復；素貧勿大望；寶物莫示人；匿事莫語婦；為君當敬賢；厚勇取忠信；清者可治國；趣事能立功；教化之紀，孝順為本；師徒之義，貴和以敬；欲多弟子，當務義誨；為醫當有效驗，術淺不宜施用；病瘦當隨醫教；飲食取節；便身知識；美食當共；博戲莫財命抵；所施、假貸，當手自付；證佐從正，勿枉無過；諫怒以順，避惡以忍；人無貴賤，性和為好；道以守戒，清凈為上；天下大道，無過泥洹。泥洹道者，無生、老、病、死、饑、渴、寒、熱，不畏水火、怨家、盜賊，亦無恩愛、貪慾、眾惡，憂患悉滅，故曰滅度。王當自愛，我今欲退。』
「王曰：『孛欲去者，寧復有異誡乎？』孛曰：『譬如大水所蕩突處，雖百歲后，不當于中立城郭也。其水必復，順故而來。宿惡之人，雖欲行善，故不當信。本心未滅，或復為非，不可不戒。人所欲為，譬如穿池，鑿之不止，必得泉水。事皆有漸，智者見微，能濟其命。如人健泅，截流度也。』
「王曰：『前後所說，我皆貫心。舉國士女，靡不歡喜。舊惡低伏，無敢言者。愿聞其言。儻遭異人，何知其明？』孛曰：
【現代漢語翻譯】 '茍且之事不要相信；錢財在官府，應當及早考慮如何拿出；買賣交易，要以誠實為本，不要欺騙；凡是想要投宿的地方，一定要先去檢視；前往某地要知道物價貴賤；進入他國要親近善良的人；做客宜依靠有權勢的人，不要與強橫的人爭鬥；過去的富有可以重新獲得；一向貧窮的人不要有太大的期望；寶物不要輕易示人；私密的事情不要告訴妻子；作為君王應當尊敬賢能；要以寬厚的勇氣來獲取忠誠和信任；清廉的人可以治理國家；做事果斷的人能夠建立功勛；教化百姓的綱紀，以孝順為根本；師徒之間的道義，以和睦恭敬為貴；想要有很多弟子，應當致力於用道義來教誨；作為醫生應當有療效，醫術淺薄不宜給人施用；生病體弱應當聽從醫生的指導；飲食要有節制；要有方便自己的知識；美食應當與人分享；賭博不要用財產性命作抵押；施捨、借貸，應當親手交付；作證要公正，不要冤枉無辜；勸諫發怒的人要順著他的心意，避開邪惡要用忍耐；人沒有貴賤之分，性格平和最好；修道要以遵守戒律為根本，清凈無為是最高的境界；天下最大的道，沒有超過涅槃（Nirvana，佛教用語，指解脫生死輪迴的境界）的。涅槃之道，沒有生、老、病、死、飢餓、乾渴、寒冷、炎熱，不畏懼水災、火災、仇敵、盜賊，也沒有恩愛、貪慾、各種罪惡，憂愁患難全部消滅，所以叫做滅度。大王應當自愛，我現在要離開了。' 國王說：'如果孛（Bo，人名，此處指一位智者）想要離開，難道沒有其他的告誡了嗎？'孛說：'譬如大水沖刷過的地方，即使過了一百年，也不應當在那裡建造城郭。那水必定會再次氾濫，順著原來的方向而來。一向作惡的人，即使想要行善，也不應當輕易相信。因為他原來的惡念沒有完全消除，或許還會再次作惡，不可不加以戒備。人想要有所作為，譬如挖水池，不停地挖掘，必定會得到泉水。事情都有一個漸進的過程，有智慧的人能夠從小處看到大的趨勢，從而保全自己的性命。就像一個擅長游泳的人，能夠截斷水流而渡過河。' 國王說：'您前後所說的話，我都銘記在心。全國的百姓，沒有不歡喜的。過去的罪惡都已低頭降伏，沒有人敢再提起。希望能夠聽到您更多的教誨。如果遇到不尋常的人，要如何知道他的賢明呢？'孛說：
【English Translation】 'Do not trust in opportunistic unions; if wealth is in the hands of officials, worry early about how to get it out; in buying and selling, be honest and do not deceive; when seeking lodging, be sure to inspect it beforehand; when traveling, know the prices of goods; when entering a country, befriend good people; as a guest, rely on the powerful, do not argue with the strong; past wealth can be regained; do not have great expectations if you have always been poor; do not show treasures to others; do not tell secrets to your wife; as a ruler, respect the virtuous; use generosity and courage to gain loyalty and trust; the honest can govern a country; those who act decisively can achieve merit; the foundation of teaching and transforming, is filial piety; the righteousness between teacher and disciple, values harmony and respect; if you want many disciples, devote yourself to teaching righteousness; as a doctor, you should have effective treatments, and should not use shallow skills; when sick and weak, follow the doctor's instructions; be moderate in diet; have knowledge that benefits yourself; share delicious food with others; do not gamble with property and life; when giving or lending, deliver it yourself; witnesses should be just, do not wrong the innocent; advise the angry with gentleness, avoid evil with patience; people are not distinguished by status, but by peaceful nature; cultivating the Way is based on observing precepts, purity is the highest state; the greatest path in the world, is none other than Nirvana (Nirvana, a Buddhist term, referring to the state of liberation from the cycle of birth and death). The path of Nirvana, has no birth, old age, sickness, death, hunger, thirst, cold, heat, no fear of floods, fires, enemies, thieves, nor love, greed, all evils, all worries and troubles are extinguished, therefore it is called extinction. The king should cherish himself, I now wish to depart.' The king said: 'If Bo (Bo, a name, referring to a wise man) wishes to leave, are there no other admonitions?' Bo said: 'For example, a place that has been swept away by a great flood, even after a hundred years, should not be used to build a city. The water will surely flood again, following its original course. Those who have always done evil, even if they want to do good, should not be easily trusted. Because their original evil thoughts have not been completely eliminated, they may commit evil again, and must be guarded against. If a person wants to achieve something, it is like digging a pond, and if you keep digging, you will surely find a spring. Everything has a gradual process, and the wise can see the big picture from the small, thereby preserving their lives. Like a person who is good at swimming, can cut off the current and cross the river.' The king said: 'I have kept in mind everything you have said before and after. All the people of the country are happy. The past evils have all bowed down and surrendered, and no one dares to mention them again. I hope to hear more of your teachings. If I encounter an unusual person, how can I know his wisdom?' Bo said:
『明者問對，種種別異言無不善，師法本正，以此知之。明人之性，仁柔謹懿，溫雅智博。眾善所仰，無有疑也。觀其言行，心口相應；省其坐起，動靜不妄；察其出處，被服施為，可足知之。與明智談，宜得其意。得其意難，如把刃持毒，不可不慎也。』
「王曰：『欲事明者，不失其意，為之奈何？』孛曰：『敬而勿輕，聞受必行。明者識真，體道無為。知來、今、往古，一歸空無。人物如化，少壯有老，強健則衰，生者必死，富貴無常。是故安當念危，盛存無常。善者加愛，不善黜遠。雖有仇恨，不為施惡。柔而難犯，弱而難勝。明人如是，不可慢也。』
「王曰：『盡心愛敬，以事明智，寧有福乎？』孛曰：『智者法聖以行其仁，樂開愚朦成人之智；治國則以惠施為善；修道則以導人為正；國家急難則能分解；進退知時無所怨尤；恩廣施大不望其報；事之得福終身無患。王其勿疑。治政之法不可失道。勸民學善，益國最厚。』
「王曰：『誰能留孛？我心愁慘，忽忽如狂！』垂泣向孛，懺悔解過。
「孛曰：『如人不能泅，不當入深水。欲報仇者，不當豫嬈。親厚中諍，后更相謝。雖知和解善，不如本無諍也。善不能賞，反聽讒言。我如飛鳥，止無常處。道貴清虛，不宜人間。如野
【現代漢語翻譯】 現代漢語譯本：『聰明的人問答對談，各種不同的言論沒有不好的，師承的法則本來就正，通過這些可以瞭解。聰明人的性情，仁慈溫和謹慎美好，溫文爾雅智慧淵博。為眾人所仰慕，沒有疑惑。觀察他的言行，心口相應；考察他的坐立，一舉一動都合乎法度；考察他的出處，衣著行為，可以充分了解他。與聰明人交談，應該領會他的意思。領會他的意思很難，如同手持利刃或毒藥，不可以不謹慎啊。』
『國王說：『想要侍奉聰明的人，不失去他的本意，應該怎麼做呢？』孛（Bo）[人名，此處指一位智者]說：『尊敬他而不要輕慢，聽聞教誨必定實行。聰明的人認識真理，體會道而順其自然。知道未來、現在、過去，最終都歸於空無。人物如同幻化，少年壯年會有衰老，強健會有衰弱，活著必定會死亡，富貴沒有常態。因此平安的時候應當想到危險，鼎盛的時候要想到無常。善良的人更加愛護，不善良的人疏遠拋棄。即使有仇恨，也不施行惡事。外表柔和但難以侵犯，看似柔弱但難以戰勝。聰明人就是這樣，不可以怠慢啊。』
『國王說：『盡心愛戴尊敬，來侍奉聰明有智慧的人，會有福報嗎？』孛（Bo）說：『智者傚法聖人來施行仁義，樂於開啟愚昧，成就別人的智慧；治理國家就以恩惠施捨為善；修道就以引導別人走上正道為正確；國家危急困難的時候能夠化解；進退知道時機而沒有怨恨；恩惠廣佈施捨巨大而不期望回報；侍奉這樣的人得到福報終身沒有憂患。大王您不要懷疑。治理政事的方法不可以失去正道。勸導百姓學習善良，對國家最有益處。』
『國王說：『誰能留住孛（Bo）？我內心憂愁慘淡，恍恍惚惚如同瘋狂！』流著眼淚面向孛（Bo），懺悔自己的過錯。
『孛（Bo）說：『如同不會游泳的人，不應該進入深水。想要報仇的人，不應該參與紛爭。親近友好的人之間發生爭執，之後會互相道歉。即使知道和解是好的，不如本來就沒有爭執。善良的行為不能得到獎賞，反而聽信讒言。我如同飛鳥，沒有固定的居所。道貴在清靜虛無，不適合在人間。如同野』
【English Translation】 English version: 'The wise engage in question and answer, and all kinds of different words are good; the teacher's law is originally correct, and this is how we know it. The nature of the wise is benevolent, gentle, cautious, and beautiful, gentle and refined, wise and broad. They are admired by all, without doubt. Observe their words and deeds, and their hearts and mouths correspond; examine their sitting and standing, and their movements are not reckless; observe their origins, clothing, and behavior, and you can fully understand them. When talking with the wise, you should understand their meaning. Understanding their meaning is difficult, like holding a sharp blade or poison, you must be careful.'
'The king said, 'If you want to serve the wise without losing their meaning, what should you do?' Bo [name, referring to a wise man here] said, 'Respect them and do not be frivolous, and you must practice what you hear. The wise recognize the truth, embody the Dao and act without intention. Knowing the future, the present, and the past, all return to emptiness. People and things are like illusions, youth and strength will age, strength will decline, those who are born will surely die, and wealth and honor are impermanent. Therefore, when at peace, you should think of danger, and when prosperous, you should think of impermanence. Love the good more, and reject and abandon the bad. Even if there is hatred, do not do evil. Be gentle but difficult to offend, weak but difficult to defeat. The wise are like this, and should not be neglected.'
'The king said, 'If you serve the wise with all your heart, love, and respect, will there be blessings?' Bo said, 'The wise emulate the sages to practice benevolence, delight in opening up ignorance and helping others achieve wisdom; governing the country is best done with kindness and generosity; cultivating the Dao is best done by guiding others to the right path; they can resolve national crises and difficulties; they know the timing of advance and retreat without resentment; they spread grace widely and give generously without expecting reward; serving such people brings blessings and lifelong peace. Your Majesty, do not doubt. The method of governing must not lose the right path. Encouraging the people to learn goodness is most beneficial to the country.'
'The king said, 'Who can keep Bo? My heart is sad and miserable, and I am dazed as if I am mad!' Weeping, he faced Bo and repented of his mistakes.
'Bo said, 'Like a person who cannot swim, one should not enter deep water. Those who want to take revenge should not participate in disputes. When disputes arise between close friends, they will later apologize to each other. Even if you know that reconciliation is good, it is better not to have disputes in the first place. Good deeds cannot be rewarded, but instead, slander is listened to. I am like a flying bird, with no fixed abode. The Dao values purity and emptiness, and is not suitable for the human world. Like a wild'
火行，傍樹為焦；激水破船；毒蟲害人。與智從事，不當擾也。草木殊性，鳥獸類分。白鶴自白，鸕鶿自黑。我與彼異，無慾於世。如田家翁生習山藪，與之好衣，為無益也。天下有樹，其名反戾，主自種之，不得食實。他人竊取，果則為出。今王如是，善安國者，而見驅逐；佞偽敗政，反留食祿。賓客久留，主人厭之。我宜退矣。』
「王曰：『人命至重，愿垂憶念！今欲自力，事孛勝前。』
「孛曰：『王雖言之，猶不得施夫人意惡。我不宜留。天下家家皆有炊食。沙門所以持缽乞者，自樂除貪，全戒無為，遠罪咎也。』
「王曰：『今孛既去，莫便斷絕。愿時一來，使我不恨。』
「孛曰：『如俱健者，猶復相見。且欲入山，以修其志。夫近而相念惡，不如遠而相念善。智者以譬喻自解，請說一事。譬如有人以蜜涂刀，狗得舐之，以傷其舌。坐貪小甜，不知瘡痛。四臣如是，但美其口，心如利刀。王甚戒之。自今以後若有驚恐，常念孛者，眾畏必除。』
「孛復言曰：『鴟梟樂冢，群鼠糞居，百鳥棲樹，鶴處污池，物各有性，志欲不同。我好無為，如王樂國。器雖粗弊，不可便棄，各有所貯。愚賤不肖，亦不可棄，各有所用。王當識此。我猶知人，言意所趣。如鳥集樹，先後下
【現代漢語翻譯】 現代漢語譯本：火藉著樹燃燒，最終將樹燒焦；湍急的水流能衝破船隻；有毒的蟲子會傷害人。與有智慧的人共事，不應該打擾他。草木各有不同的性質，鳥獸也各有類別區分。白鶴自然是白的，鸕鶿自然是黑的。我和他們不同，對世俗沒有慾望。就像鄉下的老農習慣了山野生活，給他華麗的衣服，對他來說也沒有什麼用處。天下有一種樹，名字叫反戾（Fanli，樹名），國君親自種植它，卻不能吃到它的果實。其他人偷取果實，反而能讓它結果。現在的國王就像這樣，善於安定國家的人，反而被驅逐；奸佞虛偽的人敗壞朝政，反而留下享受俸祿。賓客長久地停留，主人也會厭煩。我應該離開了。 國王說：『人命關天，希望您能常常記掛著我！現在我想靠自己的力量，把事情做得比以前更好。』 孛（Bei，人名）說：『國王雖然這樣說，但還是不能阻止夫人們的惡意。我不應該留下。天下家家戶戶都有炊食。沙門（Shamen，出家人）之所以拿著缽乞討，是爲了快樂地去除貪慾，完全持守戒律，無所作為，遠離罪過。』 國王說：『現在孛（Bei）既然要離開，也不要完全斷絕關係。希望您能時常來一次，讓我不至於遺憾。』 孛（Bei）說：『如果大家都健康，自然還會相見。我打算進入山林，來修養我的志向。近距離的互相思念反而產生厭惡，不如遠距離的互相思念產生美好。智者用譬喻來開解自己，請允許我說一件事。譬如有人用蜜塗在刀上，狗去舔它，結果傷了舌頭。只貪圖一點小小的甜味，卻不知道傷口的疼痛。您的四位大臣就像這樣，只讚美他們說的話，他們的心卻像鋒利的刀。國王您要非常警惕他們。從今以後如果有什麼驚恐的事情發生，常常念著孛（Bei）的名字，眾人的畏懼必定消除。』 孛（Bei）又說：『鴟梟（Chi Xiao，鳥名）喜歡墳墓，老鼠喜歡在糞堆里居住，各種鳥類棲息在樹上，鶴棲息在污濁的池塘里，萬物各有自己的習性，志向和慾望也各不相同。我喜歡無所作為，就像國王您喜歡治理國家。器物即使粗糙破舊，也不可以隨便丟棄，各有各的用途。愚笨卑賤的人，也不可以隨便拋棄，各有各的用處。國王您應該明白這個道理。我還是能瞭解人的，知道他們的言語和心思的趨向。就像鳥兒聚集在樹上，有先來的也有後來的。』
【English Translation】 English version: Fire, clinging to a tree, eventually burns it to ashes; rushing water can break a boat; poisonous insects harm people. When working with the wise, one should not disturb them. Plants and trees have different natures, and birds and beasts are classified differently. White cranes are naturally white, and cormorants are naturally black. I am different from them and have no desires for the world. It is like a farmer who is accustomed to the mountains and forests; giving him fine clothes is of no use to him. There is a tree in the world called Fanli (name of a tree), the ruler himself planted it, but he cannot eat its fruit. Others steal the fruit, and then it bears fruit. The king is like this now, those who are good at stabilizing the country are driven away; the flattering and deceitful ruin the government, but they are left to enjoy their salaries. Guests who stay for a long time are annoying to the host. I should leave. The King said, 'Human life is of utmost importance, I hope you will always remember me! Now I want to rely on my own strength to do things better than before.' Bei (name of a person) said, 'Although the King says so, he still cannot prevent the malice of the ladies. I should not stay. Every family in the world has cooking and food. The reason why the Shamen (Buddhist monks) hold a bowl to beg is to joyfully remove greed, completely uphold the precepts, do nothing, and stay away from sins.' The King said, 'Now that Bei (name of a person) is leaving, do not completely sever the relationship. I hope you can come once in a while, so that I will not regret it.' Bei (name of a person) said, 'If everyone is healthy, we will naturally see each other again. I intend to enter the mountains to cultivate my aspirations. Thinking of each other at close range produces aversion, it is better to think of each other at a distance and produce goodness. The wise use metaphors to enlighten themselves, please allow me to tell a story. For example, if someone smears honey on a knife, and a dog licks it, it will hurt its tongue. Only greedy for a little sweetness, but not knowing the pain of the wound. Your four ministers are like this, only praising their words, but their hearts are like sharp knives. The King must be very vigilant about them. From now on, if there is anything frightening, often reciting the name of Bei (name of a person), the fear of the crowd will surely be eliminated.' Bei (name of a person) further said, 'Owls like tombs, rats like to live in dung heaps, all kinds of birds perch in trees, and cranes live in dirty ponds. All things have their own nature, and their aspirations and desires are different. I like to do nothing, just as the King likes to govern the country. Even if utensils are rough and old, they cannot be discarded casually, each has its own use. Stupid and lowly people cannot be discarded casually either, each has its own use. The King should understand this principle. I still know people, and I know the direction of their words and thoughts. It's like birds gathering in a tree, some come first and some come later.'
枝。間關趣上，見賓祇吠，以知中外有謀。意欲厭故，更受新也。』孛曰：『請退。』
「即起出城。王與夫人啼泣送之。人民大小，莫不號怨。王行具問孛：『誰可信者？』孛曰：『我姊子賢善，可與咨議。時時共出，巡行國中，觀民謠俗，可知訊息。』王曰：『受教。』即與傍臣人民為孛作禮，於是別去。
「孛去之後，四臣縱橫于外，以佞辯為政。夫人于內，以妖蠱事王。王意迷惑，不復憂國，奢淫好樂，晝夜耽荒。眾官群寮發調、受取，無有道理。正平市買，不復雇直。強者陵弱，轉相抄奪，至相殺傷，不畏法禁。良民之子掠為奴婢。六親相失，迸竄茍活。災異相屬，王不能知。風雨不時，所種不收。國虛民窮，飢餓滿道，歌詠怨聲感動鬼神。人民愁怖，亡去略盡，號泣而行，莫不思孛。孛如鸧鷹，臨眾鳥上，壓伏奸人，慈育民物，如天帝釋。
「孛姊子道人後適他郡，見國荒亂，聚落毀壞，人民單索，還為王說：『大臣不政，放縱劫盜，掠殺無辜，殘虐無道。人怨，神怒，天屢降災。遠近皆知，而王不覺。今不早圖，且無復民。』
「王乃驚曰：『果如孛戒。我所任者，如狼在羊中。知民當散，如奔車逸馬。道人既告，何以教之？』
「道人曰：『孛去，國亂，皆由奸臣。
【現代漢語翻譯】 現代漢語譯本： 『樹枝搖動，鳥兒鳴叫著向上飛，看見賓祇吠（一種鳥名），就知道國內國外都有陰謀。他們想要厭棄舊的，接受新的。』孛（人名）說：『請回吧。』
隨即起身離開都城。國王和夫人哭泣著送別他。人民無論老少，沒有不哀號怨恨的。國王邊走邊問孛（人名）：『誰是可以信任的人呢？』孛（人名）說：『我的外甥賢良善良，可以和他商議。讓他時常和你一起出去，在全國巡行，觀察民間的歌謠習俗，就可以知道情況。』國王說：『接受您的教誨。』隨即和身邊的臣子人民一起向孛（人名）行禮，於是告別離去。
孛（人名）離開之後，四個大臣在外面爲所欲爲，用花言巧語來治理國家。夫人在內，用妖邪的巫術迷惑國王。國王心意迷惑，不再關心國家，奢侈淫逸，日夜沉迷於享樂。眾多官吏隨意徵調、收受財物，沒有道理。正常的市場交易，不再支付工錢。強者欺凌弱者，互相抄掠搶奪，甚至互相殘殺，不畏懼法律的禁止。善良百姓的子女被掠奪為奴婢。親人離散，四處逃竄茍且偷生。災異接連發生，國王卻不知道。風雨不按時節，所種植的莊稼沒有收成。國家空虛，人民困窮，飢餓的人遍佈道路，歌唱的怨恨之聲感動了鬼神。人民憂愁恐懼，逃亡殆盡，哭號著離開，沒有不思念孛（人名）的。孛（人名）如同蒼鷹，凌駕于眾鳥之上，壓制奸邪之人，慈愛養育百姓，如同天帝釋（佛教護法神）。
孛（人名）的外甥道人後來去了別的郡，看到國家荒亂，村落毀壞，人民孤單貧困，回來對國王說：『大臣們不理政事，放縱劫掠盜竊，掠奪殺害無辜的人，殘暴虐待，沒有道義。人民怨恨，神靈憤怒，上天屢次降下災禍。遠近都知道，而國王您卻不覺察。現在不早做打算，恐怕就沒有百姓了。』
國王這才驚醒說：『果然像孛（人名）告誡的那樣。我所任用的人，如同狼在羊群中。知道人民將要離散，如同奔跑的車輛和脫韁的馬。道人既然告知，用什麼辦法來教導我呢？』
道人說：『孛（人名）離開后，國家混亂，都是由於奸臣。』
【English Translation】 English version: 'The branches are moving, and the birds are chirping as they fly upwards. Seeing the Bingqifei (name of a bird), one knows that there are conspiracies both inside and outside the country. They intend to reject the old and accept the new.' Bo (name of a person) said, 'Please go back.'
Immediately, he got up and left the capital city. The king and the queen wept as they bid him farewell. The people, young and old, all wailed and resented. The king walked along and asked Bo (name of a person), 'Who can be trusted?' Bo (name of a person) said, 'My sister's son is virtuous and kind; he can be consulted. Let him often go out with you, touring the country, observing the folk songs and customs, so that you may know the situation.' The king said, 'I accept your teaching.' Then, together with the surrounding ministers and people, he paid respects to Bo (name of a person), and then bid farewell and departed.
After Bo (name of a person) left, the four ministers acted recklessly outside, using eloquent arguments to govern the country. Inside, the queen used evil witchcraft to bewilder the king. The king's mind was confused, and he no longer cared about the country, indulging in extravagance and pleasure, indulging in enjoyment day and night. Many officials arbitrarily requisitioned and received wealth, without reason. Normal market transactions no longer paid wages. The strong bullied the weak, plundering and robbing each other, even killing each other, without fear of legal prohibitions. The children of good people were plundered to be slaves. Relatives were scattered, fleeing and eking out a living. Disasters occurred one after another, but the king did not know. The wind and rain were not timely, and the crops planted were not harvested. The country was empty, the people were poor, and hungry people filled the roads. The singing of resentment moved the ghosts and gods. The people were worried and frightened, fleeing almost entirely, crying and leaving, and no one did not miss Bo (name of a person). Bo (name of a person) was like a goshawk, towering above the birds, suppressing treacherous people, and lovingly nurturing the people, like the Devas (Buddhist protector deity).
Bo's (name of a person) nephew, a Daoist, later went to another prefecture. Seeing the country desolate, the villages destroyed, and the people lonely and poor, he returned and said to the king, 'The ministers do not govern, indulging in robbery and theft, plundering and killing innocent people, cruel and tyrannical, without morality. The people resent, the gods are angry, and heaven has repeatedly sent down disasters. Everyone far and near knows, but you, the king, do not realize it. If you do not plan early, I am afraid there will be no people left.'
The king was then startled and said, 'Indeed, it is as Bo (name of a person) warned. Those whom I have appointed are like wolves among sheep. Knowing that the people are about to scatter, it is like a runaway carriage and a runaway horse. Now that the Daoist has informed me, what method can you teach me?'
The Daoist said, 'After Bo (name of a person) left, the country was in chaos, all because of treacherous ministers.'
王宜更計，國尚可復。愿一循行，目見、耳聞，當知其實。』
「王即與道人私出，案行國界。見數十童女，年皆五六十，衣服弊壞，呼嗟而行。道人問曰：『諸女年大，何以不嫁？』答曰：『當使王家窮困，如我快也！』道人曰：『汝言非也。王者位尊，何能憂汝？』女曰：『不然。王治不政，使國饑荒。夜則困於盜賊，晝則窮於胥吏。衣食不供，誰當嫁娶我也！』
「王復前行。見諸老母衣不蓋形，身羸目瞑，啼哭而行。道人問曰：『皆有何憂？』答曰：『當使國王窮、盲如我，快耶！』道人曰：『是言非也。老自目瞑，王有何過？』諸母曰：『我夜為盜所劫，晝為吏所奪。窮行採薪，觸犯毒螫，使我如此。非王惡耶？』
「王復前行。見一女人跪構牛乳，為牛所踏，躄地罵曰：『當踏王婦，如我快也！』道人問曰：『牛自踏汝，王家何過？』答曰：『王治不政，使國荒亂，盜賊不禁，令我善牛見奪，為弊牛所踏。非王惡耶？』道人言：『汝自無德，不能構牛。』女曰：『不然。若王家善，孛自當留，國不亂也。』
「王復前行。見烏啄蝦蟆，蝦蟆罵曰：『當使惡王見啖，如我快也！』道人曰：『汝自為烏所啖，王當護汝耶？』答曰：『不望護也。王無恩澤，政治不平，祭祀廢絕，天旱
【現代漢語翻譯】 現代漢語譯本： 『如果大王您能改變策略，國家或許還有復興的希望。我希望能夠親自巡視一番，親眼所見、親耳所聞，才能瞭解真實情況。』 國王便與道人私下出行，巡視國境。他們看見幾十個童女，年紀都在五六十歲，衣衫破爛，一邊呼喊嘆息一邊行走。道人問道：『各位女子年紀大了，為什麼不嫁人呢？』她們回答說：『希望國王家也像我們一樣窮困，我們就高興了！』道人說：『你們這話不對。國王地位尊貴，怎麼會憂慮你們呢？』女子們說：『不是這樣的。國王治理不善，導致國家饑荒。晚上受盜賊困擾，白天受胥吏盤剝。衣食都不能滿足，誰還會娶我們呢！』 國王繼續前行。看見許多老婦人衣不蔽體，身體虛弱，眼睛昏花，一邊啼哭一邊行走。道人問道：『各位有什麼憂愁呢？』她們回答說：『希望國王也像我們一樣窮困、眼盲，我們就高興了！』道人說：『這話不對。年老了自然眼睛昏花，國王有什麼過錯呢？』老婦人們說：『我們晚上被盜賊搶劫，白天被官吏奪取。窮困地去採柴，又被毒蟲叮咬，才使我們變成這樣。這不是國王的罪過嗎？』 國王繼續前行。看見一個女人跪著擠牛奶，卻被牛踩倒在地，罵道：『希望踩到王后，我就高興了！』道人問道：『牛踩到你，國王家有什麼過錯呢？』她回答說：『國王治理不善，導致國家荒亂，盜賊無法禁止，使我的好牛被搶走，被壞牛踩到。這不是國王的罪過嗎？』道人說：『是你自己沒有德行，不能好好擠牛奶。』女人說：『不是這樣的。如果國王家好，好牛自然會留下，國家也不會混亂。』 國王繼續前行。看見烏鴉啄食蛤蟆，蛤蟆罵道：『希望惡王被吃掉，我就高興了！』道人說：『你被烏鴉吃掉，國王應該保護你嗎？』蛤蟆回答說：『不指望他保護。國王沒有恩德，政治不公正，祭祀廢止，天降旱災』
【English Translation】 English version: 'If Your Majesty changes your policies, the kingdom may still have hope of recovery. I wish to make a tour myself, to see with my own eyes and hear with my own ears, so that I may know the truth.' The king then secretly went out with the Taoist priest to inspect the borders of the kingdom. They saw dozens of young women, all in their fifties or sixties, with tattered clothes, walking and lamenting. The Taoist priest asked, 'Ladies, you are all old, why are you not married?' They replied, 'We would be happy if the king's family were as poor as we are!' The Taoist priest said, 'What you say is not right. The king is of high status, how can he worry about you?' The women said, 'It is not so. The king's misgovernment has caused famine in the country. At night we are troubled by thieves, and during the day we are exploited by officials. We cannot even get enough food and clothing, who would marry us then!' The king continued on his way. He saw many old women with clothes that did not cover their bodies, weak and with blurred vision, walking and weeping. The Taoist priest asked, 'What are your sorrows?' They replied, 'We would be happy if the king were as poor and blind as we are!' The Taoist priest said, 'What you say is not right. Old age naturally brings blurred vision, what fault is it of the king?' The old women said, 'We are robbed by thieves at night and plundered by officials during the day. We go to gather firewood in poverty, and are stung by poisonous insects, which has made us like this. Is this not the king's fault?' The king continued on his way. He saw a woman kneeling and milking a cow, but she was trampled to the ground by the cow, and she cursed, 'I would be happy if the queen were trampled like me!' The Taoist priest asked, 'The cow trampled you, what fault is it of the king's family?' She replied, 'The king's misgovernment has caused chaos in the country, thieves cannot be stopped, my good cow was stolen, and I was trampled by a bad cow. Is this not the king's fault?' The Taoist priest said, 'It is because you yourself have no virtue and cannot milk the cow properly.' The woman said, 'It is not so. If the king's family were good, the good cow would naturally stay, and the country would not be in chaos.' The king continued on his way. He saw a crow pecking at a toad, and the toad cursed, 'I would be happy if the wicked king were eaten like me!' The Taoist priest said, 'You are being eaten by a crow, should the king protect you?' The toad replied, 'I do not expect him to protect me. The king has no kindness, his politics are unjust, sacrifices are abandoned, and heaven sends drought.'
水竭，故使我身烏見啖耳。』蝦蟆喚曰：『知為政者，棄一惡人以成一家；棄一惡家以成一鄉。不知政者，民物失所，天下怨訟。』
「道人曰：『百姓無罪，呼嗟感天。神使蝦蟆降語如此。王自具見，宜退惡人。改往修來，與民更始。如種善地，雨澤以時，何憂不熟！』王曰：『今當任誰？』道人言：『宜急請孛。孛仁聖、知時，反國必安。』
「王還，即遣使者入山請孛，言：『若孛不還者，當向叩頭道：「我自知怨負萬民，憂不能食，須待孛到。」孛素慈仁，憂念十方。知我國荒，想必來也。』
「使者受命，往到孛所，稽首白言：『大王慇勤致敬無量。自知罪過深重，違失聖意，使國荒亂，百姓窮困，涕泣思孛，不能飲食。愿垂愍念，一來相見也！』
「孛哀人民故，隨使者還。道見死獼猴，故剝取其皮，欲以生語。國人聞孛來，皆出界迎。孛到城外，止故精舍。
「王出相見，作禮問訊畢，一面坐，叉手謝孛言：『空頑不及，虐負萬民。請自悔勵，幸遂原之！』孛曰：『甚善。』
「四臣過，耳語。孛曰：『卿等無過，何不公談？』四臣恚曰：『凡為沙門，慾望天福，人皆稱善，不當殺獼猴取其皮也！』孛曰：『卿等自迷惑，不別真偽耳。是非、好惡天悉知之。苦樂
【現代漢語翻譯】 現代漢語譯本 『水乾涸了，所以才使得我的身體被烏鴉啄食。』蝦蟆（Há má，蛤蟆）呼喊道：『懂得為政的人，會捨棄一個惡人來成就一家；捨棄一個惡家來成就一鄉。不懂得為政的人，百姓和財物都會失去安身之所，天下充滿怨恨和訴訟。』 道人說：『百姓沒有罪過，他們的呼喊嘆息感動了上天。神使蝦蟆降臨並說了這樣的話。大王您自己都親眼見到了，應該罷免那些惡人，改正過去的錯誤，修養未來的德行，與百姓重新開始。如同在肥沃的土地上播種，如果雨水及時，還擔心不能成熟嗎！』國王問：『現在應該任用誰呢？』道人說：『應該趕緊請回孛（Bèi）。孛（Bèi）仁慈聖明、懂得時勢，回國后國家必定安定。』 國王回去后，立即派遣使者入山去請孛（Bèi），說：『如果孛（Bèi）不回來，我就要向他叩頭並說：「我自知辜負了萬民，憂愁得吃不下飯，必須等待孛（Bèi）到來。」孛（Bèi）一向慈悲仁愛，憂念著四面八方。知道我國荒涼，想必會來的。』 使者接受命令，前往孛（Bèi）所在的地方，叩頭稟告說：『大王慇勤地表達無量的敬意。自知罪過深重，違背了您的聖意，使得國家荒亂，百姓窮困，哭泣著思念您，吃不下飯。希望您能垂憐，前來相見啊！』 孛（Bèi）因為憐憫人民的緣故，就跟隨使者回國。途中看見一隻死去的獼猴（Mí hóu，猴子），於是剝取了它的皮，想要用來（教化）生人。國人聽說孛（Bèi）要回來，都出城迎接。孛（Bèi）到達城外，住在原來的精舍。 國王出來相見，行禮問候完畢，在一旁坐下，拱手向孛（Bèi）謝罪說：『我愚昧無知，殘暴地辜負了萬民。請允許我自我悔過，希望您能原諒我！』孛（Bèi）說：『很好。』 四個大臣走過來，交頭接耳。孛（Bèi）說：『各位沒有過錯，為什麼不公開談論呢？』四個大臣憤怒地說：『凡是做沙門（shā mén，和尚）的，都希望得到上天的福報，人們都稱讚他們善良，不應該殺死獼猴（Mí hóu，猴子）並取其皮啊！』孛（Bèi）說：『各位自己迷惑，不能分辨真假罷了。是非、好惡，上天都知道。苦樂
【English Translation】 English version 'The water has dried up, which is why my body is being pecked at by crows.' The Há má (toad) cried out: 'Those who know how to govern will abandon one evil person to benefit a family; abandon one evil family to benefit a village. Those who do not know how to govern cause the people and their possessions to lose their place, and the world is filled with resentment and lawsuits.' The Daoist said: 'The people are innocent, and their cries of lament have moved Heaven. The divine messenger Há má has descended and spoken these words. Your Majesty has seen it with your own eyes, and should dismiss those evil people, correct past mistakes, cultivate future virtues, and start anew with the people. It is like planting in fertile soil; if the rain is timely, why worry about not reaping a harvest!' The king asked: 'Whom should I appoint now?' The Daoist said: 'You should quickly invite Bèi back. Bèi is benevolent and wise, knows the times, and his return will surely bring peace to the country.' After returning, the king immediately sent messengers into the mountains to invite Bèi, saying: 'If Bèi does not return, I will kowtow to him and say: 「I know that I have failed the people, and I am so worried that I cannot eat. I must wait for Bèi to arrive.」 Bèi has always been compassionate and caring, concerned for all directions. Knowing that my country is desolate, he will surely come.' The messenger received the order and went to where Bèi was, kowtowing and reporting: 'The Great King sends his utmost respect. He knows that his sins are grave, that he has disobeyed your sage intentions, causing the country to be desolate and the people to be impoverished. He weeps and longs for you, unable to eat. We hope that you will have pity and come to see us!' Because of his compassion for the people, Bèi followed the messenger back to the country. On the way, he saw a dead Mí hóu (macaque), so he skinned it, intending to use the skin to (teach) the living. When the people of the country heard that Bèi was returning, they all went out to the border to welcome him. Bèi arrived outside the city and stayed in the old monastery. The king came out to meet him, exchanged greetings, and sat to one side, clasping his hands and apologizing to Bèi, saying: 'I am foolish and ignorant, and I have cruelly failed the people. Please allow me to repent, and I hope that you will forgive me!' Bèi said: 'Very well.' Four ministers came over and whispered to each other. Bèi said: 'You have done nothing wrong, why not speak openly?' The four ministers said angrily: 'All those who become shā mén (monks) hope to receive blessings from Heaven, and people praise them for their goodness. They should not kill Mí hóu (macaques) and take their skin!' Bèi said: 'You are deluded and cannot distinguish between truth and falsehood. Heaven knows right and wrong, good and evil. Suffering and joy
有本，不可強力。為惡罪追，雖久不解。作善福隨，終不敗亡。禍福在己，愚謂之遠。以我剝皮而殺獼猴，難此似是。卿曹默默，為奸不止，相教事耶！言命在天，謂善無益，為惡無殃。禍福之報，自然如響，響應隨聲，非從天墮。卿等作惡，豈不自識？雖欲誣之，自然不聽。此非諫我，為自中耳。卿一人言：「人死神滅，不復生」者，是聖語耶？從意出乎！自欲為惡，反言：「作善無福，為惡無殃。」夫天之明象，日、月、星辰列現於上，誰為之者？』四臣默然。
「孛復曰：『天地之間，一由罪福。人作善惡，如影隨形。死者棄身，其行不亡。譬如種穀，種敗於下，根生莖葉，實出於上，作行不斷。譬如燈燭展轉然之，故炷雖消，火續不滅。行有罪福，如人夜書，火滅字存。魂神隨行，轉生不斷。卿曹意志，自以為高。如人殺親，可無罪乎？』
「四臣答言：『夫蔭其枝者，不摘其葉。何況殺親而當無罪！』
「孛曰：『然卿難我似是。吾取死皮，而尚訊之。卿曹所為，法當云何？卿一人言：「人死神滅，不復生。」一人言：「苦樂在天。」一人言：「作善無福，為惡無殃。」一人自怙知占星宿，外陽為善，內陰為奸。譬如偽金，其中純銅。貌飾美辭，心行讒賊。如狼在羊中，主不能覺。天下
【現代漢語翻譯】 現代漢語譯本：有定數的事情，不可強求。作惡的罪過會追隨你，即使時間長久也不會消失。行善的福報也會伴隨你，最終不會失敗滅亡。災禍和幸福都在自己，愚蠢的人卻認為它們離自己很遠。就像我剝獼猴的皮並殺死它一樣，你們的辯解也像這樣看似有理。你們這些大臣默默不語，作奸犯科卻不止息，這是互相教唆做壞事嗎！你們說命運由天決定，說行善沒有益處，作惡沒有災禍。災禍和幸福的報應，自然就像回聲一樣，回聲隨著聲音產生，不是從天上掉下來的。你們這些人作惡，難道自己不清楚嗎？即使想要抵賴，自然也不會被允許。這並非是勸諫我，而是爲了你們自己啊。你們其中一個人說：『人死後神識就消滅了，不會再有來生』，這是聖人的話嗎？還是從你自己的想法出發的呢！你自己想要作惡，反而說：『行善沒有福報，作惡沒有災禍。』天空中明亮的景象，太陽、月亮、星辰排列顯現在上方，是誰安排的呢？』四位大臣都沉默不語。 孛復（Bo Fu，人名）說：『天地之間，一切都由罪過和福報決定。人作善事或惡事，就像影子跟隨形體一樣。死去的人雖然拋棄了身體，但他所做的事情不會消亡。譬如種植穀物，種子埋在地下腐爛，但根莖葉子卻生長出來，果實結在上面，善惡行為的影響是不會斷絕的。又譬如點燃燈燭，輾轉相傳，燈芯雖然燒盡，但火焰卻繼續燃燒不滅。行為有罪過和福報，就像人在夜晚寫字，火熄滅了字跡仍然存在。魂神隨著行為，不斷地轉生。你們這些大臣的意志，自認為很高明。如果有人殺了父母，可以沒有罪嗎？』 四位大臣回答說：『給樹枝遮陰的人，不會摘它的葉子。更何況是殺害父母，怎麼能沒有罪呢！』 孛（Bo，人名）說：『既然如此，你們反駁我好像很有道理。我剝取已死獼猴的皮，尚且還要追究它的罪過。你們這些人所作所為，按照法律應當如何處置呢？你們其中一個人說：「人死後神識就消滅了，不會再有來生。」一個人說：「苦樂由天決定。」一個人說：「行善沒有福報，作惡沒有災禍。」一個人自恃懂得占卜星象，表面上行善，暗地裡作奸犯科。就像是假的黃金，裡面卻是純銅。外表裝飾著美好的言辭，內心卻施行讒言賊害。如同狼混在羊群中，君主無法察覺。天下』
【English Translation】 English version: What is destined cannot be forced. Evil deeds will be pursued, and though it takes long, they will not be absolved. Good deeds will bring blessings, and ultimately will not fail or perish. Fortune and misfortune lie within oneself, but fools think they are far away. Like my skinning and killing the macaque, your arguments seem plausible. You ministers are silent, yet your wicked deeds do not cease. Are you teaching each other to do evil! You say fate is determined by heaven, that doing good is of no benefit, and doing evil brings no harm. The retribution of fortune and misfortune is as natural as an echo, which follows the sound and does not fall from the sky. Do you not know that you are doing evil? Even if you try to deny it, nature will not allow it. This is not to advise me, but for your own sake. One of you says, 'When a person dies, the spirit vanishes and is not reborn.' Is this the word of a sage? Or does it come from your own mind! You want to do evil, but you say, 'Doing good brings no blessings, and doing evil brings no harm.' The bright signs in the sky, the sun, moon, and stars arranged above, who arranged them?' The four ministers were silent. Bo Fu (孛復, a name) said, 'Between heaven and earth, everything is determined by sin and blessing. When people do good or evil, it is like a shadow following the form. When the dead abandon their bodies, their deeds do not perish. For example, planting grain, the seed rots below, but the roots, stems, and leaves grow, and the fruit appears above. The effect of good and evil deeds is continuous. It is like lighting a lamp and passing the flame on; though the wick is consumed, the fire continues to burn. Deeds have sin and blessing, like writing at night, when the fire goes out, the words remain. The soul follows the deeds, and rebirth continues without end. You ministers think your will is high. If someone kills their parents, can they be without sin?' The four ministers replied, 'He who shades the branches does not pluck the leaves. How much more so is killing one's parents, how can there be no sin!' Bo (孛, a name) said, 'Since you refute me as if you are right, I take the skin of a dead macaque, and still investigate its crime. What should be done with your actions according to the law? One of you says, 'When a person dies, the spirit vanishes and is not reborn.' One says, 'Suffering and joy are determined by heaven.' One says, 'Doing good brings no blessings, and doing evil brings no harm.' One relies on his knowledge of astrology, outwardly doing good, but inwardly committing wicked deeds. Like fake gold, which is pure copper inside. The appearance is adorned with beautiful words, but the heart practices slander and treachery. Like a wolf among sheep, the ruler cannot detect it. The world'
惡人亦稱為道。被髮臥地，道說經戒，專行諂欺，貪利慾得。愚人信伏，如雨掩塵。群妖相厭，如水流溢，不時入海，多所傷敗。惟有聖人能濟天下，化惡授善，莫不蒙祐。若善無福，惡無殃者，古聖何故造制經典，授王利劍？夫行有報，其法自然，善者受福，惡者受殃。天之所疾，禍無久遲，陰德雖隱，后無不障。故國立王，王政法天，任賢使能賞善伐奸，各隨其行，如響應聲。人死神去，隨行往生，如車輪轉，不得離地。信哉罪福，不可誣也。人行至誠，鬼神助之。惡雖不覺，終必受殃，故當戒慎，遠惡知慚。若皆為善，稟氣當同。不善者多，或有不平，或壽不壽，多病少病，醜陋端正，貧富貴賤，賢愚不均，至有盲、聾、喑、啞、跛蹇、隆殘，百病皆由宿命行惡所致。其受百福，人所樂者，則是故世行善使然。積德忠政，故有日、月、星辰，有天，有人、帝王、豪貴，是明證也。何可言無？宜熟思之，勿謂不然。』孛說是時，王與臣民無不解悅。
「孛復曰：『古昔有王，名為狗獵。池中生甜魚，甘而少骨。王使一人監護，令日獻八魚。其監亦日竊食八魚。王覺魚減，更立八監，使共守護。八監又各日竊八魚。守之者多，魚為之盡。今王如是，所任不少，為亂益甚。譬如人摘生果，既亡其種，食之無味。
【現代漢語翻譯】 現代漢語譯本 惡人也被稱為『道』（一種修行方式）。他們披散著頭髮，躺在地上，口中說著經文和戒律，卻專門從事諂媚欺騙，貪圖利益。愚蠢的人相信並順從他們，就像雨水覆蓋塵土一樣。這些妖人互相厭惡，就像水流泛濫，如果不及時流入大海，就會造成很多傷害和失敗。只有聖人才能救濟天下，教化惡人，授予他們善良，沒有誰不蒙受庇佑。如果行善沒有福報，作惡沒有災殃，那麼古代的聖人為什麼要創造經典，授予國王利劍呢？行為有報應，這是自然的法則，善良的人會得到福報，邪惡的人會遭受災殃。上天所厭惡的，災禍不會拖延太久，暗中做的善事雖然隱蔽，最終也會得到好的回報。所以國家設立國王，國王的統治傚法天道，任用賢能，獎賞善良，懲罰奸惡，一切都按照他們的行為來決定，就像回聲應和聲音一樣。人死後神識離去，隨著生前的行為往生，就像車輪轉動，無法離開地面。相信罪惡和福報是真實存在的，不可欺騙。人如果行為至誠，鬼神也會幫助他。作惡雖然不一定立刻被察覺，但最終一定會遭受災殃，所以應當戒慎，遠離罪惡，知道羞恥。如果所有人都行善，那麼稟賦和氣運應當是相同的。但是作惡的人很多，所以會有不公平的事情發生，有的人長壽，有的人短命，有的人多病，有的人少病，有的人醜陋，有的人端正，有的人貧窮，有的人富貴，有的人賢能，有的人愚蠢，這些都不均等，甚至還有盲人、聾子、啞巴、跛子、殘疾人，各種疾病都是由於前世作惡所導致的。那些享受各種福報，被人們所羨慕的人，是因為他們前世行善的緣故。積累功德，忠誠正直，所以才會有日月星辰，有天，有人，有帝王，有豪門貴族，這些都是明顯的證據啊。怎麼能說沒有報應呢？應該仔細思考這個問題，不要說不是這樣。』孛（人名）說話的時候，國王和臣民沒有不理解和喜悅的。 孛（人名）又說：『很久以前有個國王，名叫狗獵（人名）。他的池塘里生長著甜美的魚，味道甘甜而且少刺。國王派一個人去監管，讓他每天進貢八條魚。這個監管的人也每天偷吃八條魚。國王發現魚的數量減少了，就又設立了八個監管，讓他們共同守護。這八個監管又各自每天偷吃八條魚。守護的人越多，魚反而被吃光了。現在的國王也是這樣，所任用的人不少，反而使禍亂更加嚴重。這就像人們摘取未成熟的果實，既失去了種子，吃起來也沒有味道。』
【English Translation】 English version The wicked are also called 『Dao』 (a way of cultivation). They let their hair down and lie on the ground, speaking of scriptures and precepts, but they specialize in flattery and deception,貪利慾得(greed for profit). Foolish people believe and obey them, like rain covering dust. These妖(demonic) people厭(detest) each other, like overflowing water, which, if not flowing into the sea in time, will cause much harm and failure. Only saints can save the world,教化(transform) the wicked,授(bestow) them with goodness, and none will not receive blessings. If doing good has no reward and doing evil has no disaster, then why did the ancient saints create scriptures and give kings sharp swords? Actions have consequences, which is the law of nature. Good people will receive blessings, and evil people will suffer disasters. What Heaven hates will not be delayed for long. Although secret good deeds are hidden, they will eventually be rewarded. Therefore, a country establishes a king, and the king's rule follows the way of Heaven, employing the virtuous and able, rewarding the good and punishing the wicked, all according to their actions, like an echo responding to a sound. When a person dies, the spirit leaves and is reborn according to their actions, like a turning wheel that cannot leave the ground. Believe that sin and blessing are real and cannot be deceived. If a person acts with sincerity, ghosts and gods will help them. Although evil may not be immediately noticed, it will eventually suffer disaster, so one should be cautious, stay away from evil, and know shame. If everyone does good, then their endowments and fortunes should be the same. However, there are many who do evil, so there will be unfair things happening. Some people live long lives, some live short lives, some are sick, some are healthy, some are ugly, some are beautiful, some are poor, some are rich, some are virtuous, some are foolish, and these are not equal. There are even blind, deaf, mute, lame, disabled, and deformed people. All kinds of diseases are caused by evil deeds in past lives. Those who enjoy all kinds of blessings and are envied by people are because they did good deeds in their past lives. Accumulating merit, being loyal and upright, is why there are the sun, moon, and stars, there is Heaven, there are people, emperors, and nobles. These are clear evidence. How can you say there is no retribution? You should think carefully about this issue and not say it is not so.』 When 孛(Bei, a name) spoke, the king and his subjects all understood and rejoiced. 孛(Bei, a name) also said: 『Long ago, there was a king named 狗獵(Gou Lie, a name). In his pond grew sweet fish, which were delicious and had few bones. The king sent a person to supervise and have him offer eight fish every day. This supervisor also stole and ate eight fish every day. The king noticed that the number of fish had decreased, so he set up eight more supervisors to guard them together. These eight supervisors each stole and ate eight fish every day. The more people guarding, the more the fish were eaten. The current king is also like this. The more people he employs, the more chaos he causes. This is like people picking unripe fruit, which loses its seeds and has no taste when eaten.』
王欲為治，不用賢人，既失其民，后又無福。治國不正，則使天下有諍奪之心。如人治產，不勤用心，則財日耗。國有勇武習戰陣者，不足其意，則弱其國。為王不敬道德，不事高明，生則賢者不歸，死則神不生天。掠殺無辜，使天下怨訟，則天降災，身失令名。治國以法，為政得忠，敬長愛少，孝順奉善，現世安吉，死得生天。譬如牛行，其道直正，余牛皆從。尊貴有道，率下以正，遠近伏化，則致太平。為君當明，探古達今，動靜知時，剛柔得理，惠下利民，有施平均。如是則世世豪貴，后可得泥洹之道。』眾坐皆喜，稱善無量。
「王即避坐，稽首白言：『今孛所語，譬如疾風吹卻雲雨。幸卒慈念，垂化如前。』孛即起行，隨王入宮。四臣愚癡，於是見廢。孛復治國，恩潤滂流，風雨時節，五穀豐熟，人民歡喜，四方雲集，上下和樂，遂致太平。」
佛言：「時孛者，今我身是也。姊子道人，則阿難是。時王藍達，今卑先匿是。時夫人，則好首是。時犬賓祇者，車匿是。時四大臣，則今四道人殺好首者是。時語蝦蟆者，今得羅漢漚陀耶是。我為菩薩，世世行善，勤苦積德無央數劫。為萬民故，今自致得佛，所愿皆得。諸值我時聞經法者，宜各精進，為善勿懈。」
佛說是已，有三億人得棧道
【現代漢語翻譯】 現代漢語譯本 國王如果想治理好國家，卻不任用賢能的人，這既會失去民心，死後又沒有福報。治理國家不走正道，就會使天下人產生爭奪之心。如同人治理家產，如果不勤奮用心，那麼財產就會日益損耗。國家如果有勇武之人，卻不滿足他們的意願，那麼就會削弱國家的力量。作為君王如果不敬重道德，不親近賢明的人，活著的時候賢能的人就不會歸附，死後神靈也不會讓他昇天。掠奪殺害無辜的人，使天下人怨恨訴訟，那麼上天就會降下災禍，自身也會失去美好的名聲。用法律治理國家，為政能夠得到忠誠，尊敬年長的人，愛護年幼的人，孝順父母，奉行善良，那麼現世就會安寧吉祥，死後就能昇天。譬如牛行走，道路正直，其他的牛都會跟隨。尊貴的人如果遵循正道，用正道來帶領下屬，遠近的人都會歸順教化，那麼就能達到太平。作為君王應當明智，探究古代，通達當今，行動和靜止都要懂得時機，剛強和柔和都要合乎道理，恩惠下屬，利益百姓，施捨要公平平均。像這樣，那麼世世代代都會豪貴，將來還可以獲得涅槃（Nirvana）之道。』在座的人都非常高興，稱讚說太好了，無量功德。
國王立刻離開座位，叩頭稟告說：『今天佛陀所說的話，譬如疾風吹散雲雨。希望您能繼續慈悲憐憫，像之前一樣垂示教化。』佛陀立刻起身行走，跟隨國王進入宮殿。那四個愚蠢的大臣，於是被廢黜。佛陀再次治理國家，恩澤像雨水一樣廣泛流淌，風調雨順，五穀豐收，人民歡欣喜悅，四面八方的人都聚集而來，上下和睦快樂，最終達到太平。"
佛陀說：『當時的孛（Bó），就是現在的我。姐姐的兒子道人，就是阿難（Ānanda）。當時的國王藍達（Ránda），就是現在的卑先匿（Bìxiānnì）。當時的夫人，就是好首（Hǎoshǒu）。當時的犬賓祇（Quǎnbīngí），就是車匿（Chē nì）。當時的四個大臣，就是現在這四個道人殺害好首（Hǎoshǒu）的人。當時說話的蝦蟆，就是現在得到羅漢果位的漚陀耶（Ōutuóyē）。我作為菩薩（Bodhisattva），世世代代行善，勤勞辛苦地積累功德，經歷了無數劫。爲了萬民的緣故，現在自己成就了佛，所有的願望都得到了實現。所有在我這個時候聽到經法的人，都應該各自精進，努力行善，不要懈怠。』
佛陀說完這些話后，有三億人證得了道果。
【English Translation】 English version If a king desires to govern well but does not employ virtuous people, he will both lose the support of his people and have no blessings in the afterlife. Governing the country unjustly will cause people to have hearts of contention and strife. Just as a person managing property who is not diligent will see their wealth diminish daily. If a country has brave and martial people but does not satisfy their desires, it will weaken the country. If a king does not respect morality and does not associate with the wise and enlightened, the virtuous will not come to him in life, and the gods will not allow him to ascend to heaven in death. Plundering and killing the innocent will cause the world to resent and complain, and heaven will send down disasters, causing him to lose his good name. Governing the country with law, administering with loyalty, respecting elders, loving the young, being filial and devoted to goodness will bring peace and good fortune in this life and rebirth in heaven after death. It is like an ox walking a straight path, and the other oxen will follow. If the noble and honorable follow the right path and lead their subordinates with righteousness, those near and far will submit and be transformed, leading to great peace. As a ruler, one should be wise, exploring the past and understanding the present, knowing the right time for action and stillness, and balancing strength and gentleness with reason, benefiting the people with kindness and distributing resources fairly and equally. If one does so, one will be noble and honored for generations, and in the future, one can attain the path of Nirvana (Nirvana).』 All those present were delighted and praised it as immeasurably good.
The king immediately left his seat, bowed his head, and said, 『What the Buddha has said today is like a strong wind blowing away the clouds and rain. I hope you will continue to be compassionate and merciful, and bestow your teachings as before.』 The Buddha immediately rose and walked, following the king into the palace. The four foolish ministers were then dismissed. The Buddha once again governed the country, and his grace flowed like rain, the weather was favorable, the five grains were abundant, the people were joyful, people from all directions gathered, and harmony and happiness prevailed above and below, leading to great peace.』
The Buddha said, 『The Bó (Bó) of that time is now myself. The nephew of my sister, the ascetic, is Ānanda (Ānanda). The King Ránda (Ránda) of that time is now Bìxiānnì (Bìxiānnì). The lady of that time was Hǎoshǒu (Hǎoshǒu). The dog attendant of that time was Chē nì (Chē nì). The four ministers of that time are the four ascetics who killed Hǎoshǒu (Hǎoshǒu). The talking toad of that time is now the Arhat Ōutuóyē (Ōutuóyē). As a Bodhisattva (Bodhisattva), I have practiced good deeds for generations, diligently accumulating merit through countless kalpas. For the sake of all people, I have now attained Buddhahood, and all my wishes have been fulfilled. All those who hear the Dharma at this time should each strive diligently, do good deeds, and not be lazy.』
After the Buddha finished speaking, three hundred million people attained the fruit of the path.
跡，皆受五戒，歡喜奉行。
佛說孛經抄
【現代漢語翻譯】 現代漢語譯本： 他們都遵循佛陀的足跡，受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），歡喜地奉行。
《佛說孛經抄》
【English Translation】 English version: They all followed the Buddha's footprints, received the Five Precepts (not to kill, not to steal, not to commit sexual misconduct, not to lie, not to consume intoxicants), and joyfully practiced them.
'The Sutra of Bo Spoken by the Buddha'