T50n2045_阿育王息壞目因緣經

大正藏第 50 冊 No. 2045 阿育王息壞目因緣經

No. 2045

阿育王太子法益壞目因緣經序

原夫善惡之運契。猶形影之相湏。受對明驗。凡三差焉。現也中也后也。播九色之深恩。以悅天妃之耳目。孤禽投王而全命。形受五兀之切酷。斯現報也。群徒潛淪於幽壑。神陟輪飄而不改。身酸歷世之殃釁不曉王子之喪目。斯中報也。阿蘭縱禍於無想。嬰佩永惑於始終。爲著翅之暴貍。飛沈受困而難計。斯后報也。故聖人降靈必有所由。非務不豫。青白明矣。玄鑒三世。弱喪之流。深記來變壞形之累。趣使引入百練之室。自如來逝后阿育登位。綱維閻浮光被流洽。圖形神寺八萬四千。羅漢御世泛濟億數。國主師宗玄化滂涌。萬民仰戴而不已。神祇欽賴而愈深。然王子法益宿殖洪業。生在王宮容貌殊特。后復受對靡知緣起。會秦尚書令公輔國將軍宗正卿。領城門校尉使者司隸校尉姚旻者。南安郡人也。親姚詔之次兄字景嶷。文為儒表。則列勛于千載。武為邈群。則皎然而獨標。亢音通冥。則辯機而曠遠。執素縱情。則翱翔而無論德也純懿。范也難摸。恭逸翰于群才。振龍威于昆鋒。然愍永惑之叵救。傷愚黨之不寤。欲紹先勝之遺蹟。豎玄宗于末俗。故請天竺沙門曇摩難提。出斯

【現代漢語翻譯】 現代漢語譯本 《阿育王太子法益壞目因緣經序》

探究善惡的執行規律，就像形體和影子互相依存一樣，所受到的報應明顯而靈驗，大致分為三種情況：現世報、中期報和後世報。傳播九色蓮花的深厚恩德，以此來取悅天妃的耳目。一隻孤獨的鳥兒投奔國王而保全性命，卻遭受五體殘缺的殘酷刑罰，這就是現世報。眾多僧侶潛藏在幽深的山谷中，神識升騰飄忽不定卻不改變，身受歷世的災禍卻不明白王子喪失眼睛的原因，這就是中期報。阿蘭（Aran）（專有名詞，含義未知）放縱災禍於無想（無想：佛教術語，指一種禪定狀態），嬰佩（嬰佩：人名）永遠迷惑於始終，成為長著翅膀的兇暴的貍貓，飛翔和沉淪都受困難以計算，這就是後世報。所以聖人降臨世間一定有其原因，不是沒有準備的。青白分明，玄妙地洞察三世。年幼夭折的命運，深刻地記下來世形體殘缺的牽累，促使他們進入百鍊之室。自從如來佛逝世后，阿育王（Asoka）（阿育王：印度孔雀王朝的國王，篤信佛教，大力弘揚佛法）登上王位，治理閻浮提（Jambudvipa）（閻浮提：佛教術語，指我們所居住的這個世界），光輝普照四方。建造寺廟，繪製神像，共八萬四千座。阿羅漢（Arhat）（阿羅漢：佛教術語，指斷除一切煩惱，證得解脫的聖者）治理世間，廣泛救濟億萬民眾。國王以佛法為宗，玄妙的教化如洪水般涌流，萬民仰慕愛戴而沒有止境，神祇欽佩依賴而更加深厚。然而王子法益（Dharma-vriddhi）（法益：人名，阿育王的太子）宿世積累了宏大的功業，出生在王宮，容貌非常出衆。後來遭受報應，卻不知道是什麼原因。恰逢秦朝的尚書令、輔國將軍、宗正卿，兼領城門校尉使者、司隸校尉姚旻（Yao Min）（姚旻：人名），是南安郡人。是姚詔（Yao Zhao）（姚詔：人名）的次兄，字景嶷（Jing Yi）（景嶷：字），以文章為儒家的表率，那麼他的功勛將流傳千載；以武功為超群絕倫，那麼他將皎潔而獨特地標立。高亢的聲音通達冥府，那麼他的辯才機敏而曠遠。秉持純潔的品性，放縱真情，那麼他將自由翱翔而無所顧忌。他的德行純粹美好，他的風範難以效仿。他將卓越的文采貢獻給眾多人才，將龍的威嚴展現在崑崙山峰。然而他憐憫人們永遠迷惑而無法拯救，悲傷愚昧之徒不能醒悟。想要繼承先賢的遺蹟，在末世樹立玄妙的宗旨。所以他請來天竺（India）（天竺：古代對印度的稱呼）的沙門（Sramana）（沙門：佛教術語，指佛教出家修行者）曇摩難提（Dharmānandi）（曇摩難提：人名），翻譯這部經書。

【English Translation】 English version Preface to the Sutra on the Cause and Condition of Prince Dharma-vriddhi's Blindness, Son of King Asoka

Investigating the operating laws of good and evil is like how form and shadow depend on each other. The retribution received is obvious and efficacious, roughly divided into three types: present retribution, intermediate retribution, and subsequent retribution. Spreading the profound grace of the nine-colored lotus to please the ears and eyes of the heavenly queen. A solitary bird seeks refuge with the king and preserves its life, yet suffers the cruel punishment of being mutilated in five places; this is present retribution. Many monks hide in deep valleys, their consciousness rises and flutters without changing, enduring the calamities of past lives yet not understanding the reason for the prince's loss of sight; this is intermediate retribution. Aran (Aran: proper noun, meaning unknown) indulges in disaster in the realm of non-perception (Asamjna) (Asamjna: Buddhist term, referring to a state of meditative absorption), Yingpei (Yingpei: personal name) is forever confused from beginning to end, becoming a winged and violent raccoon, its flying and sinking are trapped and difficult to calculate; this is subsequent retribution. Therefore, the descent of a sage into the world must have its reasons, not without preparation. Black and white are distinct, and he profoundly discerns the three realms. The fate of premature death deeply remembers the burdens of physical defects in future lives, urging them to enter the chamber of a hundred refinements. Since the passing of the Tathagata (Tathagata) (Tathagata: Buddhist term, referring to the Buddha), King Asoka (Asoka) (Asoka: King of the Mauryan Dynasty in India, a devout Buddhist who vigorously promoted Buddhism) ascended the throne, governing Jambudvipa (Jambudvipa) (Jambudvipa: Buddhist term, referring to the world we live in), and his glory shone in all directions. Building temples and painting divine images, totaling eighty-four thousand. Arhats (Arhat) (Arhat: Buddhist term, referring to a saint who has eradicated all afflictions and attained liberation) govern the world, widely saving hundreds of millions of people. The king takes the Dharma as his doctrine, and the profound teachings flow like a flood, the people admire and love him without end, and the gods admire and rely on him even more deeply. However, Prince Dharma-vriddhi (Dharma-vriddhi) (Dharma-vriddhi: personal name, son of King Asoka) accumulated great merits in past lives, born in the royal palace, his appearance was very outstanding. Later, he suffered retribution, but he did not know the reason. It happened that Yao Min (Yao Min) (Yao Min: personal name), the Shangshu Ling (Minister of the Palace Secretariat), General Fuguogong (Duke Who Assists the State), and Zongzhengqing (Minister of the Imperial Clan Court) of the Qin Dynasty, concurrently serving as the Commandant of the City Gates and the Sili Xiaowei (Inspector of the Capital), was a native of Nan'an County. He was the second elder brother of Yao Zhao (Yao Zhao) (Yao Zhao: personal name), with the courtesy name Jing Yi (Jing Yi) (Jing Yi: courtesy name). With his writing as the model of Confucianism, his merits will be passed down for thousands of years; with his martial arts as surpassing the ordinary, he will stand out purely and uniquely. His high-pitched voice reaches the underworld, so his eloquence is quick-witted and far-reaching. Upholding pure character and indulging in true feelings, he will soar freely without any worries. His virtue is pure and beautiful, and his demeanor is difficult to imitate. He contributes his outstanding literary talent to many talents, and displays the majesty of the dragon on the peaks of Kunlun. However, he pities people who are forever confused and cannot be saved, and grieves that ignorant people cannot awaken. He wants to inherit the legacy of the sages and establish a profound doctrine in the degenerate age. Therefore, he invited the Sramana (Sramana) (Sramana: Buddhist term, referring to a Buddhist monastic practitioner) Dharmānandi (Dharmānandi) (Dharmānandi: personal name) from India (India) (India: ancient name for India) to translate this sutra.

緣本。秦建初六年歲在辛卯。于安定城。二月十八日出至二十五日乃訖。梵本三百四十三首盧冶傳為漢文。一萬八百八十言。念譯晉音情義實難。或離文而就義。或正滯而傍通。或取解于誦人。或事略而曲備。冀將來之學士。令鑒罪福之不朽。設有毫釐潤色者。盡銘之於萌兆。故敘之焉。

阿育王息壞目因緣經

符秦天竺三藏曇摩難提譯

人在生死　　纏綿來久　　習罪識深 　從起惱亂　　淫之為病　　必成波激 　猶河瀑溢　　有所傷損　　慧者執心 　念計分明　　淡泊自守　　御諸惡原 　二十一結　　染污人心　　盡當捐棄 　反放逸行　　咸共一心　　聽我所說 　阿育王息　　壞目之元　　聲徹八表 　彌滿國界　　群庶匆匆　　靡不驚愕 　聖王阿育　　于中統化　　領閻浮境 　莫不從令　　王復生子　　顏貌端政 　生有豪相　　應紹王位　　眼視清明 　如天帝像　　王睹此變　　甚悅無量 　便召群臣　　沙門道士　　躬自抱示 　使彼瞻相　　又敕諸臣　　更立名字 　令世稱揚　　聲聞四遠　　群臣拜首 　承教而曰　　王生貴子　　世之希有 　由正法治　　天降此神　　今當立號 　名曰法益　　所以然者　　王法整故 　以法教民　　未曾違理　　我等正是 　

【現代漢語翻譯】 現代漢語譯本： 緣起：秦建初六年，歲在辛卯，于安定城，二月十八日開始至二十五日結束。梵文原本有三百四十三首偈頌，由盧冶翻譯成漢文，共一萬八百八十個字。考慮到翻譯時既要符合晉代的音韻，又要表達原文的情義，實在困難。因此，有時會脫離字面而追求意義的表達，有時會修正語句的滯澀之處使其通順，有時會參考誦經人的理解，有時會對內容進行概括和補充，希望後來的學者能夠從中瞭解罪與福的因果報應。如果譯文有任何潤色之處，都記錄在此序言中。

《阿育王息壞目因緣經》

符秦天竺三藏曇摩難提譯

人在生死輪迴中，已經纏繞了很久，積累了深厚的罪惡習氣。這些習氣會引發煩惱，而淫慾就像一種疾病，必然會形成波濤洶涌的業力，如同河流決堤氾濫，造成損害。有智慧的人會堅定自己的心，清晰地思考和計劃，保持淡泊的心境，守護自己，抵禦各種罪惡的根源。二十一種煩惱結縛，會染污人心，應當全部捨棄，反過來修習不放逸的行為。大家應該同心同德，聽我講述阿育王平息眼睛壞死的原因，這個故事傳遍四面八方，瀰漫整個國家，所有人都匆匆忙忙，無不感到驚訝。聖王阿育（Ayuwang）統治著這個國家，統領著整個閻浮提（Yanfuti，指我們所居住的這個世界），沒有人不服從他的命令。阿育王又生了一個兒子，容貌端正，生來就具有尊貴的相貌，註定要繼承王位，他的眼睛清澈明亮，如同天帝的形象。阿育王看到這個景象，非常高興，無法用語言來形容。於是召集所有的大臣、沙門（Shamen，佛教出家修行者）、道士，親自抱著兒子給他們看，讓他們為兒子看相。又命令各位大臣，為兒子取個名字，讓世人傳揚，名聲遠播。大臣們叩拜，接受命令並說道：『大王生了一個尊貴的兒子，這是世間罕見的。這是因為大王用正法治理國家，上天降下這個神童。現在應當為他取名為法益（Fayi），之所以這樣取名，是因為大王的法度整肅，用佛法教化百姓，從未違背正理。我們正是…』

【English Translation】 English version: Preface: In the sixth year of Jianchu during the Qin Dynasty, corresponding to the year Xinmao, starting from the 18th day of the second month and ending on the 25th day in Anding City. The original Sanskrit text consisted of 343 verses, translated into Chinese by Luye, totaling 10,880 words. Considering the difficulty of conforming to the Jin Dynasty's phonetics while also expressing the original meaning, sometimes the translation deviates from the literal text to pursue the expression of meaning, sometimes it corrects the awkwardness of sentences to make them smooth, sometimes it refers to the understanding of the sutra reciters, and sometimes it summarizes and supplements the content, hoping that later scholars can understand the karmic consequences of sin and merit from it. If there are any embellishments in the translation, they are all recorded in this preface.

The Sutra of the Cause and Condition of King Ashoka's Cessation of Eye Decay

Translated by Tripiṭaka Dharma-nandi from India during the Fu Qin Dynasty

People have been entangled in the cycle of birth and death for a long time, accumulating deep-rooted sinful habits. These habits give rise to afflictions, and lust is like a disease, inevitably forming turbulent karma, like a river bursting its banks and causing damage. Wise people will strengthen their minds, think and plan clearly, maintain a detached state of mind, guard themselves, and resist all sources of evil. The twenty-one bonds of affliction pollute the human heart and should all be abandoned, and instead, the practice of non-negligence should be cultivated. Everyone should be of one mind and listen to me tell the story of King Ashoka (Ayuwang) pacifying the cause of eye decay. This story spread in all directions, filling the entire country, and everyone was in a hurry and surprised. The holy King Ashoka ruled this country, leading the entire Jambudvipa (Yanfuti, referring to the world we live in), and no one disobeyed his orders. King Ashoka then had a son, with a dignified appearance, born with noble features, destined to inherit the throne, his eyes clear and bright, like the image of the heavenly emperor. King Ashoka was very happy to see this scene, beyond words. So he summoned all the ministers, Shramanas (Shamen, Buddhist monks), and Taoists, and personally held his son for them to see, asking them to read his fortune. He also ordered the ministers to give his son a name, so that the world would spread it and the fame would spread far and wide. The ministers bowed, accepted the order and said: 'The king has given birth to a noble son, which is rare in the world. This is because the king governs the country with the righteous Dharma, and heaven has sent down this prodigy. Now we should name him Fayi (Fayi), the reason for this name is that the king's laws are well-ordered, and he teaches the people with the Dharma, never violating the correct principles. We are precisely...'

法之真子　　故稱聖子　　字之法益 　目猶蓮花　　見者喜悅　　瞻視俱眴 　如因提王　　言辭詳敘　　不緩不急 　天性柔和　　不行卒暴　　有此名德 　不可具記　　今更重稱　　號曰天眼 　然阿育王　　最所敬愛　　隨時瞻養 　不令有失　　王恒遣候　　探察內伺 　知子吉祥　　然後乃食　　躬抱法益 　欣弄終日　　情愍愛感　　寤寐無厭 　語法益言　　汝造何福　　今獲此目 　如優缽花　　若在園苑　　出遊國界 　恒令將護　　不使憂戚　　諸有男女 　見天眼來　　皆起邪念　　興欲情想 　王素稟性　　偏著女色　　內宮侍人 　像如天妃　　諸有婦人　　心懷姿態 　窈窕娥媚　　無不貫練　　王大夫人 　名曰凈容　　晝夜伺捕　　欲與私通 　我當何日　　果其所愿　　得與天眼 　閑靜共遊　　意便充足　　不羨天宮 　正爾殞身　　於世無怨　　時王太子 　清晨早起　　至夫人所　　跪拜問訊 　興居輕利　　游步勞耶　　兼獻甘美 　吉祥之果　　夫人見來　　欲意熾盛 　便言汝前　　與吾共遊　　既充我願 　又親情畢　　彼我同歡　　不亦快乎 　天眼聞之　　以手掩耳　　內自思惟 　酷哉斯言　　何災之甚　　痛貫心懷 　育養恩重　　豈容此法　　漸漸

退卻 　複道而去　　還歸所在　　靜默自修 　彼見違愿　　又斷望意　　椎胸嘆息 　起謀害心　　蓬頭亂髮　　而坐于地 　瞋恚所縛　　如羅剎鬼　　彼人云何 　取我辱之　　要當方便　　挑雙目出 　令此國界　　無見聞者　　何況男女 　睹其形容　　爾時有臣　　名曰耶奢 　父王所恃　　威伏萬民　　逼節之初 　來入慶賀　　朝謁揖讓　　如舊世禮 　王子見來　　以手拍頭　　不祥之應 　在吾前立　　速還本處　　勿復停此 　吾欲入朝　　慶賀聖尊　　臣尋捉手 　佯致重敬　　愿令王子　　享壽無窮 　向以尊手　　而拍臣頭　　柔軟之體 　無所損乎　　含笑徐語　　趣悅前意 　內興恚怒　　如蛇懷毒　　竊自思惟 　要當報怨　　不墮右手　　終不行世 　耶奢既跪　　退還所在　　以此元本 　向天后說　　夫人尋對　　卿聽我語 　亦有瑕穢　　慚不能言　　彼所毀辱 　何地容之　　分受形斬　　終不原舍 　猶如耶奢　　水中生火　　燒焚山野 　城郭縣邑　　諸人見之　　莫不驚怪 　群臣相對　　而共論講　　何圖今日 　水中生火　　水能滅火　　方從中生 　今此王種　　譬喻亦然　　遇此太子 　猶水生火　　焚燒我心　　所造功德 　本無恐懼　　今生怖畏

【現代漢語翻譯】 現代漢語譯本 退卻，然後返回原來的地方，安靜地自我修行。 他看到自己的願望落空，又斷絕了希望，捶胸嘆息。 開始策劃陰謀，披頭散髮，坐在地上。 被憤怒束縛，像羅剎鬼（Rakshasa，一種惡鬼）。那個人會怎麼做呢？ 『他羞辱了我，一定要想辦法挖出他的雙眼，讓這個國家沒有人能看到或聽到，更何況是男人和女人看到他的樣子。』 當時有一位大臣，名叫耶奢（Yasha），是國王所倚重的人，他的威望震懾萬民。在新年的開始，他前來祝賀，像舊時的禮儀一樣朝拜行禮。 王子看到他來，用手拍打自己的頭，說道：『不祥之兆應驗了，竟然在我面前出現，快回到你的地方去，不要再停留在這裡。我將要入朝，慶賀聖尊。』 大臣隨即抓住王子的手，假裝非常尊敬，祝願王子長壽無疆。說道：『剛才您用尊貴的手拍打我的頭，柔軟的身體沒有受到損傷吧？』 他含笑慢語，試圖取悅王子，內心卻燃起憤怒，像蛇懷著毒液。暗自思量：『一定要報仇，不親手報復，誓不為人。』 耶奢（Yasha）跪拜后，退回自己的住所，將這件事的來龍去脈告訴了王后。王后聽后，對他說：『你也聽我說，我也有難以啟齒的羞愧。他所造成的羞辱，哪裡能夠容忍？我要將他處以分屍之刑，絕不原諒。』 （這件事）就像耶奢（Yasha），在水中生火，焚燒山野、城郭和縣邑。人們看到這種情景，無不驚怪。 群臣相對，共同議論：『怎麼會發生今天這種水中生火的事情呢？水本應滅火，卻反而從中產生。』 『現在這位王子，就像水中生火一樣，焚燒我們的內心，讓我們原本沒有恐懼的功德，現在也產生了畏懼。』

【English Translation】 English version Retreating, then returning to their original places, quietly cultivating themselves. Seeing their wishes thwarted and their hopes dashed, they beat their chests and sighed. They began to plot schemes, with disheveled hair, sitting on the ground. Bound by anger, like a Rakshasa (a type of evil spirit). What will that person do? 'He has humiliated me, I must find a way to gouge out his eyes, so that no one in this country can see or hear, let alone men and women see his appearance.' At that time, there was a minister named Yasha, who was relied upon by the king, his prestige awing the people. At the beginning of the new year, he came to offer congratulations, bowing and paying respects as in the old days. The prince saw him coming and patted his own head, saying, 'An ominous sign has come true, appearing before me. Quickly return to your place, do not linger here. I am about to enter the court to congratulate the Holy One.' The minister then grabbed the prince's hand, pretending great respect, wishing the prince a long and boundless life. He said, 'Just now you patted my head with your noble hand, your soft body was not harmed, was it?' He spoke with a smile, trying to please the prince, but inwardly he was filled with anger, like a snake harboring venom. He thought to himself, 'I must take revenge, if I don't avenge myself personally, I will not live in this world.' Yasha, after kneeling, returned to his residence and told the queen the whole story. After listening, the queen said to him, 'Listen to me, I also have a shame that I cannot speak of. The humiliation he has caused, how can it be tolerated? I will have him dismembered, I will never forgive him.' (This matter) is like Yasha, creating fire in water, burning mountains, fields, cities, and towns. People who see this scene are all amazed. The ministers looked at each other and discussed, 'How could this matter of fire being born in water happen today? Water should extinguish fire, but instead, it arises from it.' 'Now this prince is like fire being born in water, burning our hearts, causing us, who originally had no fear, to now feel afraid.'

我恒長夜 　而生斯念　　吾年衰老　　必得子力 　反更摧辱　　如弄淫種　　此事隱匿 　當復訴誰　　耶奢白言　　愆罪宜懲 　毀尊辱臣　　謀當時施　　要設權巧 　求其方宜　　不挑雙目　　則非報怨 　時有羅漢　　名曰善念　　天眼師宗 　人民所敬　　真人入定　　以道力觀 　王子后必　　當受緣對　　數數教誨 　微說道教　　令知機變　　萬物歸空 　與王子說　　色亦無有　　有無亦無 　無亦無無　　聲從外應　　由耳內候 　香自波揚　　鼻識而受　　眾味經口 　轉增舌根　　身貪細滑　　意法無厭 　法有亦有　　法無亦無　　無有有無 　無無亦無　　猶如聚沫　　必當毀敗 　眼無常主　　不可久保　　如水上泡 　會歸磨滅　　當念思惟　　無常之變 　眼者遷轉　　興衰不停　　當自勖勉 　求于天眼　　夫天眼者　　無能壞敗 　漸當至彼　　無憂之處　　數舍俗務 　往聽法言　　親善知識　　與共交遊 　聞法意寤　　眼得清凈　　由善良友 　逮阿羅漢　　專心念佛　　思惟法寶 　敬奉聖眾　　及師尊長　　意不移易 　則遇大達　　住不動地　　真佛之子 　法益聞之　　悲喜交集　　此必有因 　事不孤爾　　云何人身　　眼亦無常 　師今誡敕　　

【現代漢語翻譯】 現代漢語譯本 我常常在夜晚思慮：『我年老體衰，必定要依靠兒子的力量。』 但兒子反而會摧殘侮辱我，就像玩弄低賤的奴僕一樣。這件事如果隱瞞下來，又能向誰訴說呢？』 耶奢（Yasoda）說道：『罪過應該受到懲罰，毀壞尊長、侮辱臣下，應該考慮當時的權宜之計，設法巧妙地尋求解決的辦法。不挖掉他的雙眼，就不能算是報怨。』 當時有一位羅漢（Arhat），名叫善念（Sannian），擁有天眼通（divyacakṣus-abhiñjñā），是天眼通的宗師，受到人民的尊敬。 這位真人入定，用道力觀察到王子將來必定會遭受因緣果報，所以多次教誨他，用微妙的佛法教導他，讓他明白事物的變化，萬物最終都將歸於空。 （善念）對王子說：『色（rūpa）也是空無所有的，有和無也是空無的，無的空無也是空無的。聲音從外界而來，由耳朵內部感受。 香味從空氣中飄揚，由鼻子識別並接受。各種味道經過口，在舌根上不斷增加。身體貪圖細滑的觸感，意念對法（dharma）沒有厭足。 法（dharma）的存在也是空無，法（dharma）的空無也是空無，沒有有和沒有，沒有的沒有也是空無。』 『就像聚在一起的泡沫，必定會毀壞消散。眼睛沒有常住的主人，不可長久保持，就像水上的氣泡，終將歸於磨滅。 應當常常思念思維無常的變化，眼睛的遷轉，興盛和衰敗不會停止。應當自我勉勵，尋求天眼通（divyacakṣus-abhiñjñā）。 所謂天眼通（divyacakṣus-abhiñjñā），是無法被破壞的。漸漸地應當到達那個沒有憂愁的地方，經常捨棄世俗的事務，前往聽聞佛法。 親近善良的知識，與他們交往，聽聞佛法後心意覺悟，眼睛得以清凈，通過善良的朋友，證得阿羅漢果（Arhat）。 專心念佛，思惟法寶，恭敬奉養聖眾以及師長，心意不改變，就能獲得大的成就，安住于不動之地，成為真正的佛子。』 法益（Fayi）聽了這些話，悲傷和喜悅交織在一起，心想：『這必定有原因，事情不會是孤立的。為什麼人身和眼睛也是無常的呢？師父現在告誡我。』

【English Translation】 English version I constantly think at night: 'I am old and frail, and I must rely on the strength of my son.' But my son will instead destroy and humiliate me, like playing with a lowly servant. If this matter is concealed, to whom can I complain?' Yasoda said: 'The crime should be punished. Destroying the elders and humiliating the ministers, one should consider the expediency of the time and devise clever ways to seek a solution. If his eyes are not gouged out, it cannot be considered revenge.' At that time, there was an Arhat named Sannian, who possessed divyacakṣus-abhiñjñā (divine eye), and was the master of divyacakṣus-abhiñjñā, respected by the people. This true man entered into samadhi and used his spiritual power to observe that the prince would surely suffer karmic retribution in the future, so he repeatedly taught him, instructing him with subtle Dharma, so that he would understand the changes of things, and that all things would eventually return to emptiness. (Sannian) said to the prince: 'Rūpa (form) is also empty and non-existent, existence and non-existence are also empty, and the emptiness of non-existence is also empty. Sound comes from the outside and is felt by the inner ear. Fragrance wafts from the air, identified and received by the nose. Various tastes pass through the mouth and continuously increase on the tongue. The body craves smooth and delicate sensations, and the mind is not satisfied with Dharma. 'The existence of Dharma is also empty, the emptiness of Dharma is also empty, there is no existence and no non-existence, and the non-existence of non-existence is also empty.' 'Like a gathering of foam, it will surely be destroyed and dissipated. The eye has no permanent master and cannot be kept for long, like a bubble on the water, it will eventually return to annihilation. You should constantly contemplate the changes of impermanence, the transition of the eyes, and the rise and fall will not stop. You should encourage yourself to seek divyacakṣus-abhiñjñā (divine eye). The so-called divyacakṣus-abhiñjñā (divine eye) cannot be destroyed. Gradually, you should reach that place without sorrow, often abandoning worldly affairs and going to hear the Dharma. Be close to good knowledge, associate with them, and after hearing the Dharma, your mind will be enlightened, your eyes will be purified, and through good friends, you will attain Arhatship. Concentrate on reciting the Buddha, contemplate the Dharma Jewel, respectfully serve the Sangha and teachers, and if your mind does not change, you will achieve great success, abide in the immovable ground, and become a true son of the Buddha.' Fayi heard these words, and sadness and joy were intertwined, thinking: 'There must be a reason for this, and things will not be isolated. Why are the human body and eyes also impermanent? The master is now warning me.'

慇勤至深　　宜當防護 　施行嚴教　　豈敢輕慢　　違我聖師 　當於爾時　　閻浮提內　　菩薩所行 　投身之處　　名曰石室　　恒有王治 　會遇國毀　　主亦喪亡　　國界群臣 　庶民大小　　普共就詣　　阿育王所 　前拜敬謁　　叉手而言　　聖王延壽 　興利康強　　石室散王　　舍位遷神 　愿賜差次　　領遺荒民　　王尋顧眄 　告耶奢曰　　速敕差遣　　應誰統領 　彼民剛強　　須堪能者　　無令凡人 　錄攝彼土　　耶奢自念　　今正是時 　當遺王子　　法益使攝　　輒前長跪 　即白王言　　愿垂聽許　　微臣所啟 　乾陀越國　　樂如天宮　　愿差王子 　統遺荒民　　便為彼土　　至感所遇 　亦使天威　　遠震無外　　父王聞之 　即便瞋恚　　咄愚所啟　　豈足上聞 　卿非國主　　又非領民　　為因何力 　使吾息往　　汝舌云何　　不段段墮 　方欲遣吾　　窮胎之子　　今重原汝 　再死之罪　　好自改愆　　勿殞吾手 　從今至竟　　重誡敕汝　　慎護卿族 　得迎天命　　設有稱吾　　息名號者 　躬自執劍　　梟汝等首　　若復更有 　面稱字者　　當生拔舌　　吾取食之 　假使我子　　昔與卿仇　　過去所作 　因緣之本　　及以現在　　身口意行 　今悉

【現代漢語翻譯】 現代漢語譯本 慇勤周到至深，應當謹慎防護。 施行嚴格的教導，怎敢輕視怠慢，違揹我的聖師？ 當在那時，在閻浮提（Jambudvipa，指我們所居住的這個世界）之內，菩薩所行之處， 有一個投身的地方，名叫石室（Shishi），一直有國王統治。 將會遇到國家覆滅，君主也喪亡，國界的群臣， 庶民無論大小，都一起前往阿育王（Ashoka）那裡。 上前拜見，合掌說道：『聖王延年益壽， 興盛利益，身體安康強壯。石室的國王，捨棄王位，遷往神界。 愿您賜予差遣，讓我們帶領遺留的荒蕪百姓。』阿育王四處觀看， 告訴耶奢（Yasha）說：『快點下令差遣，應該由誰來統治？』 『那些百姓剛強難化，必須是堪當重任的人，不要讓凡庸之人， 來管理這片土地。』耶奢自己心想：『現在正是時候， 應當派遣王子，用佛法利益來攝受他們。』於是上前長跪， 稟告國王說：『希望您能垂聽允許，微臣所稟告的事情。 乾陀越國（Gandhara），快樂如同天宮，希望您派遣王子， 統治遺留的荒蕪百姓，這對於那片土地來說，是極大的恩遇。 也能使天子的威嚴，遠播四方。』父王聽了之後， 立刻勃然大怒，呵斥道：『愚蠢的東西，你所說的話，豈能上達天聽？』 『你既不是國君，又不是領民之人，憑什麼力量， 讓我兒子前往？你的舌頭為什麼，沒有一段段掉下來？』 『竟然想派遣我，年幼無知的兒子，現在我重新饒恕你， 再次判你死罪，好好改正你的過錯，不要死在我的手裡。』 『從今以後，我再次告誡你，謹慎保護你的家族， 才能迎接天命。如果有人稱呼我的，兒子的名號，』 『親自拿著劍，砍下你們的頭顱。如果再有人， 當面稱呼他的名字，我就當場拔出他的舌頭，我拿來吃掉。』 『假如我的兒子，過去與你們有仇，過去所造作的， 因緣的根本，以及現在的，身口意行為，現在全部……』

【English Translation】 English version With utmost diligence and care, one should be cautious and protective. Implementing strict teachings, how dare one be negligent or disrespectful, disobeying my holy teacher? At that time, within Jambudvipa (the world we inhabit), where the Bodhisattvas practice, there is a place of dedication called Shishi (Stone Chamber), which has always been ruled by a king. There will be an encounter where the country is destroyed, and the ruler also perishes, the court officials of the kingdom, common people, both great and small, will all together go to King Ashoka. They will come forward to pay respects, and with hands clasped, say: 'May the Holy King have a long life, prosperous benefits, and a healthy and strong body. The king of Shishi, abandoning his throne, has ascended to the realm of the gods. We wish that you grant a dispatch, allowing us to lead the remaining desolate people.' King Ashoka looked around, and told Yasha: 'Quickly issue a dispatch, who should govern them?' 'Those people are strong and difficult to transform, it must be someone capable of bearing the responsibility, do not let ordinary people, manage this land.' Yasha thought to himself: 'Now is the right time, to send the prince, to embrace them with the benefits of the Dharma.' So he stepped forward and knelt, reporting to the king: 'I hope you will listen and allow, what your humble servant reports. The country of Gandhara, is as happy as a heavenly palace, I hope you send the prince, to govern the remaining desolate people, this for that land, is the greatest favor. It can also make the majesty of the Son of Heaven, spread far and wide.' The father king heard this, and immediately became furious, scolding: 'Foolish thing, how can what you say reach the ears of the heavens?' 'You are neither a king, nor a leader of the people, by what power, do you make my son go? Why hasn't your tongue, fallen off piece by piece?' 'You actually want to send my, young and ignorant son, now I forgive you again, and sentence you to death again, correct your mistakes well, do not die in my hands.' 'From now on, I warn you again, carefully protect your family, so that you can welcome the mandate of heaven. If anyone calls my, son's name,' 'personally take the sword, and cut off your heads. If there is anyone again, who calls his name to his face, I will pull out his tongue on the spot, and I will eat it.' 'If my son, had enemies with you in the past, the root of the causes and conditions created in the past, as well as the present, actions of body, speech, and mind, now all...'

原恕　　不錄前罪　　時臣懷嫌 　不顧命根　　前復長跪　　重白情實 　善哉大王　　愿垂天威　　留神思惟 　使國不亂　　西方人民　　受性禎質 　恒好鬥訟　　興兵攻伐　　宜須善化 　綏納人心　　群臣和穆　　豈非嘉會 　乾陀越國　　饒珍多寶　　高才博聞 　無事不閑　　又石室城　　名譽不朽 　昔花瓔王　　所治之處　　後園池水 　生金蓮花　　銀葉寶莖　　價直閻浮 　此城有威　　神德無量　　非是常人 　所可臨顧　　國雖西垂　　益事豐廣 　愿王善察　　不忽微言　　所以頻啟 　以國事重　　何敢專意　　使太子移 　利根聰睿　　具知諸法　　兵戰技術 　皆備貫練　　設當彼土　　遭王子者 　不加刀杖　　自然降伏　　所言柔和 　無有粗獷　　受性寬仁　　無貪吝心 　酒不過口　　於色自製　　恩接博愛 　治無阿曲　　設無此德　　臣豈敢宣 　是以煩聽　　愿垂時許　　王當專一 　何足二憂　　設念尊息　　慮彼國為 　今不時謀　　后必有患　　事不豫慮 　敗在斯須　　王聞此語　　如食遇噎 　既不入腹　　又不得吐　　大臣所惑 　莫有覺知　　猶蛾投火　　不顧後緣 　時王阿育　　涕零教曰　　喻遣法益 　統攝彼土　　近臣數萬　　自然嚮應

【現代漢語翻譯】 現代漢語譯本 原諒我之前的過錯，不再追究過去的罪責，當時我心中懷有疑慮。 不顧惜自己的性命，再次長跪不起，再次陳述真實的情況。 '善哉，大王！' 愿您施展天子的威嚴，留心思考。 使國家不發生動亂，西方的人民，秉性純樸。 總是喜歡爭鬥訴訟，發動戰爭攻打，應該用善行來教化他們。 安撫接納人心，群臣和睦相處，這難道不是美好的盛會嗎？ 乾陀越國（Gandhara），盛產珍寶，擁有高才博學之士。 沒有什麼事情不精通，還有石室城（Stone Chamber City），名聲永垂不朽。 過去花瓔王（Flower Garland King）所治理的地方，後花園的池水裡。 生長出金色的蓮花，銀色的葉子和珍貴的莖，價值可以比得上閻浮（Jambudvipa，指我們所居住的這個世界）。 這座城市擁有威嚴，神聖的恩德不可估量，不是普通人。 可以輕易地去統治的，國家雖然地處西邊邊陲，卻日益富饒廣大。 希望大王您仔細考察，不要忽略我這微小的建議，所以我才多次進諫。 因為國家的事情很重要，我怎麼敢只顧自己的想法，讓太子前去。 他天資聰穎，完全瞭解各種法理，兵法戰術。 全都精通熟練，如果他到了那個地方，遇到王子們。 不用動用刀槍，他們自然就會降服，他所說的話語柔和。 沒有粗暴的地方，秉性寬厚仁慈，沒有貪婪吝嗇之心。 酒不沾唇，在美色面前能夠自我剋制，給予恩惠，廣施愛心。 治理國家沒有偏頗邪曲，如果沒有這些美德，我怎麼敢向您進言呢？ 因此才來打擾您的聽覺，希望您能允許，大王您應該專心致志。 何必有雙重的憂慮呢？如果考慮到您的愛子，擔心那個國家。 現在不及時謀劃，以後必定會有禍患，事情不事先考慮。 失敗就在頃刻之間，大王聽了這些話，就像吃飯時遇到了噎住。 既不能吞下去，又不能吐出來，大臣們都被迷惑了。 沒有人覺察到，就像飛蛾撲火一樣，不顧及以後的結果。 當時阿育王（King Ashoka）流著眼淚教導說，派法益（Dharma-vriddhi）去。 統治那個地方，近臣數萬人，自然會響應歸順。

【English Translation】 English version Forgive my previous faults, and do not record past sins. At that time, I harbored suspicions in my heart. Disregarding my own life, I kneel again and state the true situation again. 'Excellent, Great King!' May you exert the majesty of the Son of Heaven and carefully consider. So that the country does not fall into turmoil. The people of the West are inherently pure. They always like to fight lawsuits and launch wars of attack. It is appropriate to transform them with good deeds. Appease and accept people's hearts, and the ministers live in harmony. Isn't this a wonderful gathering? Gandhara (乾陀越國) is rich in treasures and has highly talented and knowledgeable people. There is nothing they are not proficient in. Also, Stone Chamber City (石室城) has an immortal reputation. In the past, the place ruled by Flower Garland King (花瓔王), in the pond of the back garden. Grew golden lotus flowers, silver leaves, and precious stems, whose value can be compared to Jambudvipa (閻浮, referring to the world we live in). This city has majesty, and its divine grace is immeasurable. It is not an ordinary person. Who can easily rule it. Although the country is located on the western frontier, it is becoming increasingly rich and vast. I hope that Your Majesty will carefully examine it and not ignore my humble suggestion, which is why I have repeatedly advised. Because the affairs of the country are very important, how dare I only consider my own ideas and let the crown prince go. He is intelligent and fully understands all the Dharma principles, military strategies, and tactics. All are proficient and skilled. If he goes to that place and encounters the princes. Without using swords and spears, they will naturally surrender. His words are gentle. There is no rudeness. He is kind and benevolent in nature, without greed or stinginess. He does not drink alcohol, and he can restrain himself in the face of beauty. He gives grace and extends love widely. Governing the country without bias or crookedness. If he did not have these virtues, how would I dare to speak to you? Therefore, I am bothering your hearing. I hope you will allow it. Your Majesty should be single-minded. Why have double worries? If you consider your beloved son and worry about that country. If you do not plan in time now, there will surely be trouble in the future. If things are not considered in advance. Failure is imminent. When the king heard these words, it was like choking while eating. He could neither swallow it nor spit it out. The ministers were all confused. No one noticed, just like moths flying into the fire, regardless of the consequences. At that time, King Ashoka (阿育王) taught with tears, send Dharma-vriddhi (法益) to. Rule that place, and tens of thousands of close ministers will naturally respond and submit.

吉祥寶物　　尋集天庭　　育王躬自 　手擎天冠　　串法益首　　而告之曰 　善哉新王　　吉無不利　　常使吾種 　登尊此位　　推鐘鳴鼓　　作倡伎樂 　懸繒幡蓋　　數千百種　　于彼國土 　靡不周遍　　八由旬內　　人民充滿 　著鎧象馬　　各八萬四　　金銀交飾 　不可稱計　　羽寶之車　　八萬四千 　步兵之眾　　復八萬四　　如天帝釋 　出遊後園　　玉女營從　　樂何可過 　如是王子　　至彼方域　　入石室城 　導從無數　　王至國界　　萬民稱慶 　適意自娛　　如忉利天　　城內里巷 　懸繒幡蓋　　香汁灑地　　靡不周遍 　時王法益　　告人民曰　　卿等以誠 　尊重吾者　　於七日中　　各勿作務 　吾當賜卿　　財寶之物　　如我宮中 　五樂自娛　　恣情遊戲　　晝夜無厭 　吾今賜汝　　隨意之寶　　假令負債 　出物代償　　若有墮落　　為人奴婢 　給與財帛　　令不作役　　盡令城內 　男女大小　　普修行善　　無令有怨 　復敕外境　　宣吾教令　　六年之內 　勿輸貲財　　設有孤窮　　極貧匱者 　吾亦施物　　不令有乏　　其能自修 　無殺盜心　　吾當敬待　　如己無異 　時王法益　　重宣令曰　　半月三齋 　此日難遇　　男女相勸　　

【現代漢語翻譯】 現代漢語譯本 　吉祥的寶物，從天庭中尋集而來，阿育王（育王：Aśoka，印度孔雀王朝的國王）親自 　用手擎著天冠，串連著法益（法益：Dharma-vriddhi，人名）的首級，然後宣告說： 　『好啊，新王！吉祥如意，沒有不利的事情。希望我的後代， 　都能登上這個尊貴的位置。』於是敲鐘鳴鼓，演奏音樂， 　懸掛著各種各樣的綵帶和幡蓋，成千上百種， 　在這個國土上，沒有哪個地方不遍佈這些景象。 　在八由旬（由旬：yojana，古印度長度單位）的範圍內，人民充滿， 　穿著鎧甲的戰象和戰馬，各有八萬四千， 　用金銀交錯裝飾，數量不可計數。 　用羽毛和寶石裝飾的車，有八萬四千輛， 　步兵的數量，也有八萬四千。 　就像天帝釋（帝釋：Indra，佛教中的護法神） 　出遊後花園一樣，有玉女陪伴，快樂無比。 　就這樣，王子到達那個地方， 　進入石室城（石室城：Śilā-koṣṭhaka-nagara，城市名）， 　無數人引導和跟隨。 　國王到達國界，萬民歡呼慶祝， 　盡情地娛樂，如同忉利天（忉利天：Trāyastriṃśa，佛教中的欲界六天之一）一樣。 　城內的街巷， 　懸掛著綵帶和幡蓋，用香水灑地， 　沒有哪個地方不遍佈這些景象。 　當時，國王法益（法益：Dharma-vriddhi）告訴人民說： 　『你們如果真心 　尊重我， 　就在七天之內，各自不要工作。 　我將賜予你們 　財寶之物， 　如同我在宮中 　用五種音樂自娛自樂一樣， 　盡情地遊戲，日夜沒有厭倦。 　我現在賜予你們 　如意的寶物， 　假如有人負債， 　拿出財物代替償還； 　若有人墮落， 　淪為人家的奴婢， 　就給予他們財物， 　讓他們不再做奴役。 　讓整個城內 　的男女老少， 　普遍地修行善事， 　不要讓他們有怨恨。 　又命令外境， 　宣揚我的教令， 　在六年之內， 　不要繳納賦稅。 　如果有人孤獨貧窮， 　極其貧困缺乏的， 　我也施捨財物， 　不讓他們有所缺乏。 　那些能夠自我修行， 　沒有殺盜之心的， 　我將敬重對待， 　如同對待自己一樣。 　當時，國王法益（法益：Dharma-vriddhi） 　再次宣告命令說： 　『半月三次齋戒， 　這樣的日子很難遇到， 　男女互相勸勉，』

【English Translation】 English version Auspicious treasures were collected from the heavenly realm. King Aśoka (Aśoka: King of the Mauryan dynasty in India) personally held the heavenly crown in his hands, strung together with the head of Dharma-vriddhi (Dharma-vriddhi: a personal name), and then proclaimed: 'Excellent, new king! May you have good fortune and no adversity. May my descendants always ascend to this honorable position.' Then, bells were rung, drums were beaten, music was played, and various kinds of streamers and banners were hung, hundreds and thousands of them, throughout that kingdom, with no place untouched by these sights. Within a range of eight yojanas (yojana: an ancient Indian unit of distance), the people were abundant, with war elephants and war horses, each numbering eighty-four thousand, adorned with gold and silver, in countless numbers. There were eighty-four thousand chariots decorated with feathers and jewels, and the number of infantry was also eighty-four thousand. It was like the celestial King Indra (Indra: a protector deity in Buddhism) going out for a stroll in his rear garden, accompanied by jade maidens, with unparalleled joy. Thus, the prince arrived at that place, entering the city of Śilā-koṣṭhaka-nagara (Śilā-koṣṭhaka-nagara: name of a city), guided and followed by countless people. When the king arrived at the border of the kingdom, all the people cheered and celebrated, enjoying themselves to their hearts' content, like in the Trāyastriṃśa Heaven (Trāyastriṃśa: one of the six heavens of desire in Buddhism). The streets and alleys within the city were hung with streamers and banners, and the ground was sprinkled with fragrant water, with no place untouched by these sights. At that time, King Dharma-vriddhi (Dharma-vriddhi) told the people: 'If you sincerely respect me, then for seven days, each of you should not work. I will bestow upon you treasures and valuables, just as I in the palace enjoy myself with five kinds of music, indulging in games and pleasures, without weariness day and night. I now bestow upon you wish-fulfilling treasures. If anyone is in debt, take out valuables to repay it; if anyone has fallen into being a slave, give them wealth, so that they no longer have to serve as slaves. Let all the men, women, old, and young within the entire city, universally practice good deeds, and do not let them have any resentment. Furthermore, order the outer regions to proclaim my decrees, that within six years, no taxes should be paid. If there are any who are lonely and poor, extremely impoverished and lacking, I will also give them alms, so that they will not be in want. Those who can cultivate themselves, without thoughts of killing or stealing, I will treat with respect, as if they were myself.' At that time, King Dharma-vriddhi (Dharma-vriddhi) again proclaimed the order: 'Fasting three times a half-month, such days are hard to come by, men and women should encourage each other,'

無起懈怠 　奉持八關　　如來齋法　　佛說人身 　億劫乃獲　　及八無閑　　顛倒之法 　如板浮海　　盲鱉投孔　　此猶可冀 　求人身難　　汝等已果　　莫生憍慢 　人中五樂　　幻偽不真　　當建天福 　適忉利宮　　七寶殿堂　　食以甘露 　其有欲得　　受天之福　　當於半月 　奉持三齋　　時石室王　　教誨不懈 　舉國豐熟　　人民安隱　　其有男女 　遭遇彼王　　命終之後　　皆生天上 　大王阿育　　而問來使　　法益治化 　為如法不　　國界人民　　盡靡伏不 　卿今具說　　不足疑難　　來使歡悅 　即前自宣　　大王壽考　　萬民蒙賴 　法益聖王　　氣力康強　　恒以正法 　恤化西方　　石室城中　　如天帝宮 　王于中治　　猶天王釋　　乾陀越國 　土豐民盛　　所行真實　　無有虛偽 　不殺不盜　　順從正法　　人民之類 　嘆慶無量　　愿使大王　　延壽無窮 　蒙聖之德　　各寧其所　　阿育王聞 　喜慶歡悅　　和顏悅色　　告耶奢曰 　吾獲大利　　其德實顯　　法益王子 　以理治化　　率以禮禁　　導以恩和 　人民之類　　莫不戴奉　　今當分此 　閻浮利地　　吾取一分　　一分賜子 　使我法益　　長生壽考　　治化人民 　如今無異　　新頭

【現代漢語翻譯】 現代漢語譯本 不生起懈怠之心， 奉行八關齋戒，這是如來所說的齋法。 佛說，得到人身， 需要經歷億萬劫的時間才能獲得，還要避開八無暇（沒有修法的機會）。 想要顛倒這種規律（非常困難的事情）， 就像木板漂浮在海面上，盲龜想要鉆進木板上的孔洞一樣。 這種情況或許還有希望發生， 但想要獲得人身卻非常困難。 你們現在已經得到了人身， 不要因此而生起驕慢之心。 人間五欲之樂， 虛幻不真實， 應當建立天上的福報， 以便往生到忉利天宮（帝釋天所居住的天界）。 那裡有七寶殿堂， 食物是甘露。 那些想要 享受天上福報的人， 應當在每月的半月（初八、十四、十五、二十三、二十九、三十） 奉持三齋（八關齋戒）。 當時，石室王（Skt: Śilā-koṣṭha-rāja）教誨人民從不懈怠， 全國豐收， 人民安居樂業。 如果有男女 遇到這位國王， 命終之後， 都能往生到天上。 阿育王（Aśoka） 詢問來使： 『法益（Dharma-vriddhi）治理國家， 是否如法？ 國界內的人民， 是否都順從歸服？』 『你現在詳細地說說， 不要有所疑慮。』 來使歡喜 立即上前稟告： 『大王您壽比南山， 萬民都蒙受您的恩澤。 法益聖王（Dharma-vriddhi-rāja）， 身體健康，精力充沛， 一直用正法 安撫教化西方。 石室城（Śilā-koṣṭha-nagara）中， 如同天帝的宮殿一般。 國王在其中治理國家， 就像天王釋提桓因（Śakra devānām indra）。 乾陀越國（Gandhāra）， 土地肥沃，人民富足， 所作所為真實不虛， 沒有虛偽欺詐。 不殺生，不偷盜， 順從正法。 人民大眾 讚歎慶賀，無量無邊。 愿大王 延年益壽， 蒙受聖王的恩德， 各自安居樂業。』 阿育王（Aśoka）聽了 歡喜慶賀， 面帶笑容， 告訴耶奢（Yaśas）說： 『我獲得了大利益， 他的德行實在顯著。 法益王子（Dharma-vriddhi-kumāra）， 以正理治理國家， 用禮儀來約束， 用恩惠來調和， 人民大眾 沒有不擁戴奉行的。 現在應當把 閻浮提（Jambudvīpa）這塊土地， 分成兩份，我取一份， 一份賜給我的兒子。 使我的法益（Dharma-vriddhi）， 長壽安康， 治理人民， 和現在沒有什麼不同。』 新頭

【English Translation】 English version Without arising laziness, Upholding the eight precepts, this is the fasting method taught by the Tathāgata (如來, 'Thus-Gone One'). The Buddha said that obtaining a human body, Requires hundreds of millions of kalpas (劫, 'eons') to achieve, and avoiding the eight unfree states (八無閑, 'eight conditions where Dharma practice is difficult'). To reverse this (extremely difficult task), Is like a plank floating on the sea, and a blind turtle trying to enter a hole in the plank. This situation may still have hope of happening, But obtaining a human body is very difficult. You have now obtained a human body, Do not give rise to arrogance because of this. The five desires of human pleasures, Are illusory and not real, You should establish heavenly blessings, In order to be reborn in the Trāyastriṃśa Heaven (忉利宮, 'Heaven of the Thirty-three Gods'). There are seven-jeweled palaces there, And the food is ambrosia. Those who want to Enjoy heavenly blessings, Should, on the half-month days (8th, 14th, 15th, 23rd, 29th, 30th of each month), Uphold the three fasts (eight precepts). At that time, King Śilā-koṣṭha (石室王, 'Stone Chamber King') taught the people without懈怠 (xièdài, 'slacking off'), The whole country had a bumper harvest, And the people lived in peace and contentment. If there were men and women Who encountered this king, After their lives ended, They could all be reborn in heaven. King Aśoka (阿育王) Asked the envoy: 'Does Dharma-vriddhi (法益, 'Increase of Dharma') govern the country, According to the Dharma? Are the people within the borders, All obedient and submissive?' 'You should now speak in detail, Do not have any doubts.' The envoy rejoiced And immediately stepped forward to report: 'May Your Majesty live long, All the people are blessed by your grace. The holy King Dharma-vriddhi (法益聖王), Is healthy and energetic, And always uses the righteous Dharma To pacify and teach the West. In the city of Śilā-koṣṭha (石室城), It is like the palace of the heavenly emperor. The king governs within it, Like the heavenly king Śakra devānām indra (釋提桓因, 'Lord of the Devas'). The country of Gandhāra (乾陀越國), Has fertile land and prosperous people, What is done is true and not false, There is no falsehood or deception. There is no killing or stealing, They follow the righteous Dharma. The people Praise and celebrate immeasurably. May Your Majesty Extend your life, Receive the virtue of the holy king, And each live in peace and contentment.' King Aśoka (阿育王) heard this And rejoiced, With a smiling face, He told Yaśas (耶奢): 'I have obtained great benefit, His virtue is truly evident. Prince Dharma-vriddhi (法益王子), Governs the country with righteousness, Restrains with etiquette, And harmonizes with kindness, The people All support and uphold him. Now we should Divide this land of Jambudvīpa (閻浮提, 'Rose-apple Continent'), Into two parts, I will take one part, And give one part to my son. So that my Dharma-vriddhi (法益), May live long and in peace, Governing the people, No different from now.' New head

河表　　至娑伽國 　乾陀越城　　烏特村聚　　劍浮安息 　康居烏孫　　龜茲于闐　　至於秦土 　此閻浮半　　賜與法益　　綱理生民 　垂名後世　　師子曇羅　　摩竭金根 　維耶舍衛　　裸形垂耳　　雪山北界 　至於海際　　吾躬訓化　　令無有限 　臣耶奢聞　　如被毒箭　　外佯含笑 　內懷瞋恚　　即跪對曰　　奉大王教 　正爾傳令　　不敢稽遲　　竊自念本 　宿對之惱　　三毒隆盛　　不顧身命 　昔椎我頭　　其痛難忘　　今不報怨 　何日可果　　尋即卻退　　還歸所止 　密遣侍人　　具白天母　　夫人聞已 　敕耶奢曰　　速作秘書　　退位刑罰 　無令外伺　　而見聞者　　若當事顯 　俱亦傾沒　　耶奢白言　　秘書易辦 　唯須金印　　用封印書　　夫人報曰 　印自我憂　　今當供辦　　何慮不果 　善思行人　　可付往者　　無令輕舉 　事情外露　　時臣耶奢　　詐稱王命 　私述聖旨　　虛辭萬端　　輕詐彼土 　欲令灰燼　　云阿育王　　感恚彼國 　若欲安此　　閻浮地者　　速從我命 　不足違戾　　見吾書信　　並睹印封 　摧檢法益　　挑兩目出　　此非我子 　我非彼父　　所治國界　　亦非我有 　竊為此書　　往示夫人　　啟辦寶印 　不足疑難

今得印者　　明當遣信 　若小稽留　　恐事彰露　　爾時夫人 　即以其日　　向王涕泣　　佯稱變怪 　昨夜臥夢　　極為不祥　　將恐王身 　會遇疾病　　宜先豫慮　　以禳惡夢 　愿飲甜漿　　用悅我心　　便能伏厭 　不祥之應　　尊及君民　　永無有憂 　王尋告曰　　夢是非真　　安能令吾 　身值疾病　　夫人聞此　　重更悲泣 　向天號哭　　宛轉于地　　王當垂愍 　應受我酒　　無令妾身　　永失命根 　時王含笑　　徐告之曰　　卿意欲爾 　當爲飲之　　焉得使汝　　自喪其命 　此是小事　　吾不相逆　　王即受酒 　飲小過差　　尋醉睡眠　　了無所覺 　夫人取印　　用封檢書　　於時侍從 　無見之者　　王于夢見　　有人解印 　尋時驚覺　　問左右曰　　方始安眠 　心識澹泊　　誰來擾吾　　神不得寧 　速檢校之　　無令有虛　　斯必有謀 　欲危吾身　　手執利劍　　及飛鐵輪 　奮赫天威　　語夫人言　　誰乃令汝 　取吾寶印　　設不時首　　正爾逝滅 　夫人懷懼　　長跪白言　　愿王垂察 　實無此情　　王重瞋恚　　復告之曰 　更無餘人　　觸嬈吾者　　今不面對 　以誠陳過　　當取汝身　　分為二段 　夫人涕泣　　跪白王曰　　此是夢幻 　

【現代漢語翻譯】 現代漢語譯本 『現在得到印章的人，應該儘快派人送信。 如果稍微耽擱，恐怕事情會暴露。』 當時，夫人立刻在那天，向國王哭泣，假裝說有變故怪事。 『昨晚我做了一個夢，非常不吉利，恐怕會應驗在國王身上，應該事先預防，用來消除惡夢。 希望喝甜漿，用來使我心情愉快，這樣就能壓制不祥的預兆，使您和百姓，永遠沒有憂愁。』 國王隨即說：『夢不一定是真的，怎麼能讓我生病呢？』 夫人聽了這些，更加悲傷地哭泣，向天呼號，在地上打滾。 『希望國王可憐我，喝下我敬的酒，不要讓我永遠失去生命。』 當時國王含笑，慢慢地告訴她說：『你既然想這樣，我就為你喝了吧，怎麼能讓你自己喪命呢？ 這是小事，我不會違揹你的。』 國王就接過酒，稍微喝了一點，很快就醉了睡著了，什麼都不知道了。 夫人拿起印章，用來封好書信，當時侍從沒有看見的。 國王在夢中看見，有人解開了印章，隨即驚醒，問左右的人說：『剛才我剛睡著，心神安定，誰來打擾我，使我精神不安寧？ 快點檢查，不要有疏漏，這一定是有陰謀，想要危害我的性命。』 （國王）手持利劍，以及飛輪（Chakra），奮發著像天神一樣的威嚴，對夫人說：『是誰讓你拿我的寶印？ 如果不及時坦白，立刻就會死去。』 夫人懷著恐懼，長跪著說：『希望國王明察，我實在沒有這樣的心思。』 國王更加憤怒，又告訴她說：『沒有其他人來打擾我，現在不當面誠實地認錯，我就要取你的性命，把你分成兩段。』 夫人哭泣著，跪著對國王說：『這只是夢啊！』

【English Translation】 English version 『Now the one who gets the seal, should send a message immediately. If there is a slight delay, I fear the matter will be exposed.』 At that time, the lady immediately wept before the king that day, pretending that there were strange and unusual events. 『Last night I had a dream that was extremely ominous, and I fear it will befall the king. Precautions should be taken in advance to dispel the bad dream. I wish to drink sweet syrup to gladden my heart, so that I can suppress the ominous omens, and bring eternal peace to you and your people.』 The king then said, 『Dreams are not necessarily true, how can they make me sick?』 Upon hearing this, the lady wept even more sadly, crying out to the heavens and rolling on the ground. 『I hope the king will have mercy on me and drink the wine I offer, lest I lose my life forever.』 At that time, the king smiled and slowly said to her, 『Since you wish it so, I will drink it for you. How can I let you lose your own life? This is a small matter, I will not go against you.』 The king then took the wine and drank a little, and soon became drunk and fell asleep, unaware of anything. The lady took the seal and used it to seal the letter, unnoticed by the attendants at the time. In his dream, the king saw someone unlocking the seal, and he woke up in fright, asking those around him, 『I had just fallen asleep, and my mind was at peace. Who came to disturb me and make my spirit uneasy? Check quickly, and do not let there be any omissions. This must be a conspiracy to harm my life.』 (The king) held a sharp sword and the Chakra (flying wheel), displaying a divine-like威嚴 (wei yan, majestic authority), and said to the lady, 『Who allowed you to take my precious seal? If you do not confess in time, you will die immediately.』 The lady, filled with fear, knelt and said, 『I hope the king will investigate, I truly have no such intention.』 The king became even more angry and said again, 『There is no one else who has disturbed me. If you do not confess your fault honestly now, I will take your life and cut you into two pieces.』 The lady wept and knelt before the king, saying, 『It was just a dream!』

現瑞怪耳　　種非凡細　　孤窮裸淺 　何敢王前　　虛稱詐實　　假使須印 　焉得偷竊　　以誠告王　　豈不得耶 　王聞此語　　默然不對　　復還寢臥 　達曉乃覺　　夫人急敕　　偽臣耶奢 　速遣信使　　不足停滯　　當爾之時 　王子法益　　與諸群臣　　共集殿上 　歡會遨遊　　隨意所娛　　書信達到 　石室城內　　王聞外有　　父王教敕 　尋起前迎　　拜跪頂受　　授與左右 　使發印封　　見上教令　　至為嚴切 　稱阿育王　　普恚斯土　　若欲安居 　石室城者　　速檢王子　　挑兩目出 　無令停滯　　使影移轉　　法益聞已 　自投于地　　我有何過　　于父王所 　遣此書命　　毀我兩目　　將非有人 　向父王讒　　群臣人民　　聞此切教 　咸共驚愕　　莫知所如　　何災之甚 　乃見此變　　大王瞋恚　　無復繼嗣 　其中群臣　　或作是論　　我等不敢 　毀法王目　　誰有此人　　能興斯壞 　敢復舉意　　挑出兩目　　卿輩共集 　固守境界　　傳告遠近　　供辦戰具 　寧喪人民　　分失妻子　　不令我主 　受此苦痛　　急擊鳴鼓　　召方外將 　火燒此書　　摧殺來信　　彼非我主 　我非彼民　　實不從命　　毀聖王目 　時王法益　　告群臣曰　　勿生

【現代漢語翻譯】 現代漢語譯本 『現瑞怪耳』，這種非凡細微的罪過，就像孤兒一樣貧窮、赤裸而淺薄。 『我』怎麼敢在國王面前，虛假地宣稱自己是真實的？即使需要印證，又怎麼能去偷竊呢？ 以誠實的心告訴國王，難道不能得到（印證）嗎？ 國王聽到這些話，沉默不語，又回去睡覺了。 直到天亮才醒來。王后急忙命令偽臣耶奢（Yashe），迅速派遣使者，不要停留，要儘快。 當時，王子法益（Fayi）與各位大臣，一同聚集在大殿上，歡快地遊樂，隨意地娛樂。 書信送到了石室城內。王子聽到外面有父王的教令，趕緊起身迎接，拜跪並頂戴接受。 交給左右的人，讓他們打開印封。看到上面的教令，非常嚴厲。 聲稱阿育王（Ashoka）普遍憎恨這片土地，如果想要安居在石室城，就迅速搜查王子，挖出他的雙眼，不要讓他停留，使影子移動。 法益（Fayi）聽了之後，自己倒在地上，說：『我有什麼過錯，在父王那裡，要派遣這樣的書信命令，毀壞我的雙眼？難道是有人在父王面前進讒言？』 群臣和人民，聽到這嚴厲的教令，都感到驚愕，不知如何是好。這是多麼大的災難啊，竟然見到這樣的變故！大王如此憤怒，難道沒有後代了嗎？ 其中的一些大臣，這樣議論：『我們不敢毀壞法王（Dharma Raja）的眼睛，誰有這樣的人，能夠興起這樣的破壞？誰又敢有這樣的想法，挖出王子的雙眼？』 『你們共同聚集，堅守邊界，傳告遠近，準備戰具。寧可喪失人民，分散妻子，也不讓我主受到這樣的痛苦。』 『趕緊敲擊鳴鼓，召集四方將領，用火燒燬這封書信，摧毀殺害來送信的人。他不是我們的主人，我們也不是他的臣民，實在不能聽從命令，毀壞聖王的眼睛。』 當時，法益（Fayi）王子告訴群臣說：『不要產生……』

【English Translation】 English version 『Presenting rare and strange ears』—such extraordinary and subtle faults are like orphans, poor, naked, and shallow. How dare 『I』 stand before the king, falsely claiming to be genuine? Even if a seal is needed, how could I steal it? If I tell the king truthfully, wouldn't I obtain it? Upon hearing these words, the king remained silent and returned to his bed. He awoke at dawn. The queen urgently commanded the false minister Yashe (耶奢) to dispatch a messenger swiftly, without delay. At that time, Prince Fayi (法益) was gathered with various ministers in the palace hall, enjoying joyful festivities and entertainment. The letter arrived within the Stone Chamber City. Upon hearing that there was an edict from his father, the king, the prince quickly rose to greet it, kneeling and reverently receiving it. He handed it to his attendants to open the sealed letter. Seeing the edict within, it was extremely stern. It stated that King Ashoka (阿育王) universally detested this land. If they wished to reside peacefully in the Stone Chamber City, they must swiftly find the prince, gouge out both his eyes, and not allow him to linger or his shadow to move. Upon hearing this, Fayi (法益) collapsed to the ground, saying, 『What fault have I committed before my father, that he would send such an edict, ordering the destruction of my eyes? Could it be that someone has slandered me before my father?』 The ministers and people, upon hearing this severe edict, were all astonished and at a loss. What a great calamity to witness such a change! The great king is so wrathful; will there be no successor? Some of the ministers among them debated, 『We dare not destroy the eyes of the Dharma Raja (法王). Who is the person who could instigate such destruction? Who would dare to even consider gouging out the prince's eyes?』 『You all gather together, defend the borders, spread the word far and wide, and prepare for war. We would rather lose the people and have our wives scattered than allow our lord to suffer such pain.』 『Quickly beat the drums, summon generals from all directions, burn this letter, and destroy the messenger. He is not our lord, and we are not his subjects. We will not obey the order to destroy the eyes of the holy king.』 At that time, Prince Fayi (法益) said to the ministers, 『Do not generate...』

此心 　拒逆聖教　　父王兵眾　　非算所籌 　勇猛剛健　　世之希有　　卿等雖欲 　各現微誠　　事不果者　　國界普喪 　我命何常　　身為誰有　　乃使大王 　怨情至深　　寧殞身命　　分受來敕 　安得自濟　　使國荒亂　　卿等勿復 　思向來論　　速受王教　　取吾眼毀 　夫盛有衰　　合會有離　　無身則已 　死豈可避　　佛不說乎　　是身苦器 　恒漏臭處　　無一可貪　　速告城內 　誰能堪任　　取王法益　　挑出雙目 　今賜寶瓔　　價直千萬　　兼與金銀 　不可稱計　　國土人民　　聞此教令 　運集宮門　　投針不下　　異形同向 　悉共高聲　　號天叩地　　各訴辭曰 　何酷之甚　　失我聖王　　如此天宮 　云何遷轉　　城郭如是　　丘荒不久 　國界邦土　　悉為堆陵　　我等咸共 　傳告鄰國　　云王阿育　　為惡之首 　殺兒揚名　　有何可貴　　尚不愛子 　民何所恃　　爾時城內　　有一凡人 　昔與王子　　小小仇嫌　　逕自直前 　求受重募　　吾堪挑眼　　亦能梟首 　左右諸臣　　指示啟白　　此人自稱 　堪毀王目　　猶可思詳　　拒父王教 　愿不使主　　受此毒痛　　王見此人 　悲泣交集　　左右顧視　　告群臣曰 　吾居此城　　十有二年

【現代漢語翻譯】 現代漢語譯本 此心： 違抗聖教，父王的軍隊和兵力，不是算計所能達到的。 勇猛剛健，世間罕有。你們即使想要各自展現微薄的誠意，事情不成功，國家疆界全部喪失，我的性命又怎能長存？身體又是誰的？反而使大王怨恨至深。寧願犧牲身命，分擔承受王命，怎能自保，使國家荒亂？ 你們不要再想以前的討論，趕快接受王命，取走我的眼睛毀壞。 事物盛極必衰，相合必有分離，沒有身體就罷了，死亡又怎能避免？佛不是說過嗎？這身體是痛苦的容器，總是泄漏污穢之處，沒有一樣值得貪戀。趕快告訴城內，誰能勝任，爲了國王的法益，挑出我的雙眼？ 現在賜予寶貴的瓔珞（一種頸飾），價值千萬，加上金銀，不可計數。國土人民，聽到這個命令，聚集到宮門前，密集得連針都插不進去。不同形狀的人都朝著同一個方向，一起高聲呼喊，捶胸頓足，各自訴說道： 『為何如此殘酷！失去我們的聖王，如此美好的天宮，要如何遷移轉變？城郭變成這樣，荒廢的日子不遠了。國家疆土，都將變成墳堆。我們一起傳告鄰國，說國王阿育（Ashoka）是作惡的罪魁禍首，殺害兒子來揚名，有什麼值得稱讚的？連兒子都不愛，百姓還依靠什麼？』 當時城內，有一個普通人，過去和王子有過小小的仇恨，逕直走到前面，請求接受重金招募：『我能挖出眼睛，也能砍下頭顱。』 左右的臣子，指示並稟告國王：『這個人自稱能毀壞王子的眼睛，還可以仔細考慮。違抗父王的命令，不希望君主遭受這種痛苦。』 國王看到這個人，悲傷哭泣交加，左右環顧，告訴群臣說：『我居住在這個城裡，已經十二年了。』

【English Translation】 English version This heart: Defying the holy teachings, the king's army and forces cannot be overcome by calculation. Brave and strong, rare in the world. Even if you wish to show your meager sincerity, if things don't succeed, the national borders will be completely lost. How can my life last? And whose body is it? Instead, it will cause the king to have deep resentment. I would rather sacrifice my life, share and bear the king's command. How can I protect myself and cause the country to be in chaos? Do not think about the previous discussions anymore, quickly accept the king's command, take my eyes and destroy them. Things flourish and then decline, union must have separation, it's over without a body, how can death be avoided? Didn't the Buddha say? This body is a vessel of suffering, always leaking filth, there is nothing to covet. Quickly tell the city, who can be competent, for the benefit of the king's Dharma, to pluck out my eyes? Now bestow precious necklaces (a type of neck ornament), worth millions, plus gold and silver, which cannot be counted. The people of the country, hearing this order, gathered in front of the palace gate, so dense that a needle could not be inserted. People of different shapes all facing the same direction, shouting together, beating their chests and stamping their feet, each complaining: 'Why is it so cruel! Losing our holy king, how can such a beautiful heavenly palace be moved and transformed? The city walls become like this, the days of desolation are not far away. The country's territory will all become mounds of graves. Let us tell the neighboring countries together that King Ashoka (Ashoka) is the chief culprit of evil, killing his son to make a name for himself, what is there to praise? He doesn't even love his son, what do the people rely on?' At that time, in the city, there was an ordinary person who had a small feud with the prince in the past, went straight ahead, and asked to accept the heavy recruitment: 'I can dig out eyes, and I can cut off heads.' The ministers on the left and right, instructed and reported to the king: 'This person claims to be able to destroy the prince's eyes, it can still be considered carefully. Defying the father's command, I don't want the monarch to suffer this pain.' The king saw this person, grief and crying mixed together, looked around, and told the ministers: 'I have lived in this city for twelve years.'

備有愆短 　咸共原恕　　說復今見　　毀吾目時 　勿復愁惱　　起諸惡念　　還理國事 　如舊常法　　以正治化　　務使得宜 　正使意欲　　食天之福　　常念齋戒 　無違斯須　　王脫寶冠　　珠璣瓔珞 　及寶履屣　　授與前人　　卿當知吾 　欲思法本　　一一挑眼　　著我掌中 　時彼惡人　　手拔利劍　　先挑一日 　授王掌中　　王自執眼　　而熟思惟 　方憶先師　　本所教誨　　霍然心悟 　系意不忘　　昔師所演　　理極深遠 　而告我曰　　眼者無常　　師敕至誠 　實無虛詐　　寂靜微察　　解無常義 　此眼不久　　為當壞敗　　眼我知本 　誑惑世人　　群愚玩習　　不知是空 　生死穢濁　　如芭蕉樹　　葉葉相覆 　中無有堅　　智者觀察　　無一可貪 　豈復興意　　著于眼色　　眼非我有 　非作非造　　彼無有我　　焉有眼哉 　愚者起惑　　深著眼識　　輪轉幽冥 　長流之海　　眼今與汝　　永共別離 　由何元本　　與吾作眼　　如水上泡 　乍起乍滅　　虛偽無真　　用肉眼為 　如是法益　　微觀眼原　　思惟玄妙 　意不移動　　執正御亂　　心如金剛 　諸想永寂　　志不流馳　　爾時彼人 　復以利劍　　挑第二目　　著王掌中 　重觀眼原　　

【現代漢語翻譯】 現代漢語譯本 如有任何過失或不足之處， 希望大家能夠一起原諒和寬恕。現在我要說的是，當你們看到我被挖去眼睛的時候， 不要因此感到愁苦和惱怒， 也不要因此產生任何邪惡的念頭。你們應該繼續治理國家， 按照以往的常法，用正道來治理和教化百姓，務必使一切都適宜得當。 即使你們想要享受天上的福報， 也要常常想著持齋守戒， 一刻也不要違背。國王脫下寶貴的王冠， 以及綴滿珠璣的瓔珞， 還有寶貴的鞋子， 交給面前的人，說：『你們應當知道我 想要思考法的根本。現在我將一隻隻地挖出自己的眼睛， 放在我的手掌中。』 當時那個惡人， 手持鋒利的寶劍， 先挖出一隻眼睛， 放在國王的手掌中。 國王親自拿著自己的眼睛， 仔細地思考， 這才想起先師（xiān shī）[之前的老師]的 原本的教誨，頓時心中醒悟， 牢記在心不敢忘記。過去老師所闡述的 道理極其深遠， 並且告訴我：『眼睛是無常的。』 老師的教誨至誠懇切， 實在沒有虛假欺騙。寂靜地、細微地觀察， 理解無常的意義， 這眼睛不久之後， 終將毀壞敗落。眼睛啊，我知道你的本性 是用來欺騙迷惑世人的， 愚蠢的人們玩弄習慣， 卻不知道它是空虛的。 生死輪迴如同污穢的泥淖， 如同芭蕉樹（bā jiāo shù）， 葉子層層覆蓋， 中間沒有堅實之處。有智慧的人觀察， 沒有一樣值得貪戀， 又怎麼會興起念頭， 執著于眼前的色相呢？眼睛不是我所擁有的， 不是我所創造和製造的， 它本身沒有『我』的存在， 又哪裡來的『我的』眼睛呢？ 愚蠢的人產生迷惑， 深深地執著于眼識， 在幽暗中輪轉， 在生死的長河中漂流。 眼睛啊，現在我要與你 永遠地告別了。 你由什麼根本原因， 與我結成眼睛呢？ 如同水上的氣泡， 一會兒出現一會兒消失， 虛假不真實，用這肉眼做什麼呢？』 像這樣以佛法為利益， 細微地觀察眼睛的本源， 思考玄妙的道理， 心意不再動搖。堅持正道來駕馭混亂， 心如金剛（jīn gāng）， 各種妄想永遠寂滅， 意志不再散亂奔放。這時那個人 再次用鋒利的寶劍， 挖出第二隻眼睛， 放在國王的手掌中， 國王再次觀察眼睛的本源。

【English Translation】 English version If there are any faults or shortcomings, I hope everyone can forgive and pardon together. Now I will say, when you see my eyes being gouged out, do not feel sad and annoyed because of this, and do not generate any evil thoughts because of this. You should continue to govern the country, according to the usual laws, use the right path to govern and educate the people, and be sure to make everything appropriate. Even if you want to enjoy the blessings of heaven, you must always think of fasting and keeping the precepts, and do not violate it for a moment. The king took off his precious crown, as well as the necklaces adorned with pearls, and precious shoes, and handed them to the person in front of him, saying: 'You should know that I want to think about the root of the Dharma. Now I will gouge out my eyes one by one, and put them in my palm.' At that time, that evil person, holding a sharp sword, first gouged out one eye, and put it in the king's palm. The king personally held his own eye, and thought carefully, and then he remembered the original teachings of the former teacher (xiān shī) [previous teacher], and suddenly woke up in his heart, remembering it firmly and not daring to forget. The principles expounded by the teacher in the past are extremely profound, and told me: 'The eyes are impermanent.' The teacher's teachings are sincere and earnest, and there is no falsehood or deception. Observe quietly and subtly, understand the meaning of impermanence, these eyes will soon be destroyed and decayed. O eyes, I know your nature is used to deceive and confuse the world, foolish people play with it habitually, but they do not know that it is empty. The cycle of birth and death is like a dirty quagmire, like a banana tree (bā jiāo shù), with layers of leaves covering it, and there is nothing solid in the middle. Wise people observe, there is nothing to be greedy for, so how can you have the idea of being attached to the appearance of the eyes? The eyes are not mine, not created or manufactured by me, there is no 'I' in itself, so where does 'my' eye come from? Foolish people become confused, deeply attached to eye consciousness, revolving in the darkness, drifting in the long river of birth and death. O eyes, now I will say goodbye to you forever. What is the root cause that you and I formed eyes? Like a bubble on the water, appearing and disappearing for a while, false and untrue, what is the use of these fleshy eyes?' In this way, taking the Dharma as benefit, subtly observe the origin of the eyes, think about the profound principles, and the mind will no longer waver. Persist in the right path to control the chaos, the mind is like diamond (jīn gāng), all delusions are forever extinguished, and the will is no longer scattered and unrestrained. At this time, that person again used a sharp sword, to gouge out the second eye, and put it in the king's palm, the king observed the origin of the eyes again.

本從何致　　解諸法寂 　萬物歸化　　即于座上　　得天眼通 　諸塵垢盡　　自致道跡　　感應天地 　六變震動　　喜情內發　　而三稱善 　舍世穢目　　致斯凈眼　　功德微著 　自知道成　　諸臣呼嗟　　宛轉于地 　痛何甚酷　　失我所天　　昔造何緣 　為何宿對　　今敗此目　　有捐瓦石 　又重叉手　　各自陳啟　　愿王垂愍 　還統此邦　　我等相率　　詣父王所 　訴辭自陳　　令理國土　　時王法益 　慰謝諸臣　　深感元元　　至報之心 　形毀之士　　何安貴邦　　宜則自退 　時出國界　　即將夫人　　侍臣有一 　捐王忽位　　涉道而去　　周流村聚 　郡縣國邑　　徒履曠野　　險岨之難 　然王太子　　素善彈琴　　嘉音清妙 　世所希有　　依憑此術　　家家乞食 　從國至國　　用自濟命　　如是經歷 　諸郡城郭　　漸漸便至　　父王治處 　時臭惡聲　　流聞海表　　云王阿育 　毀兒兩目　　村落郡國　　莫不驚動 　吾等悉當　　於何處避　　男女大小 　悲泣相向　　太子于王　　有何罪咎 　彼人焉得　　手不斷壞　　取我聖王 　毀此兩目　　王子法益　　告諸人民 　父王無咎　　世人無怨　　是我宿對 　今受其報　　此緣久矣　　非適今世 　時阿

育王　　在高樓上　　獨與夫人 　而共寢寐　　王子法益　　止馬廄內 　竟夜歌戲　　鼓琴自娛　　王聞琴聲 　悵然意變　　宮商和雅　　似吾法益 　何人彈琴　　響震乃爾　　將非即是 　吾法益耶　　夫人報曰　　此非王子 　無目之士　　行乞自活　　乾陀越國 　如釋天宮　　領統西方　　如日貫云 　王今時起　　詣殿治正　　諸臣運集 　欲覲至尊　　趣欲使王　　志意他念 　入出栗怖　　恐殃及身　　王重聞音 　鼓琴之聲　　即便驚起　　微察來向 　顧謂左右　　此非異人　　定是我子 　來至此耳　　咄弊婦人　　不須多言 　速將此人　　使吾見之　　尋遣使喚 　將至王所　　王遙見來　　自投于地 　號天稱怨　　心意倒錯　　憂悴悲感 　如被火然　　諸臣水灑　　扶令起坐 　正冠嚴服　　而問之曰　　誰壞子目 　酸毒乃爾　　傷我心肝　　複用活為 　本如天眼　　今遭此災　　悲哽斷絕 　死而復甦　　復捉寶冠　　而投于地 　亂頭散發　　奮振天威　　珠璣瓔珞 　各在異處　　手執利劍　　告左右曰 　吾今要當　　消滅天下　　老舊小壯 　無免吾手　　石室城人　　盡當茹食 　人民之類　　斯挑眼出　　乾陀越國 　令使丘荒　　坐壞吾息　　清凈之目

【現代漢語翻譯】 現代漢語譯本 育王（Ayu Wang）：在高樓上，獨自與夫人同寢。王子法益（Prince Dharma-vriddhi）在馬廄內，整夜歌唱嬉戲，彈琴自娛。國王聽到琴聲，悵然若失，心意不定。這宮商音調如此和諧優雅，很像我的法益。是誰在彈琴，聲音如此洪亮？莫非就是我的法益？夫人回答說：『這不是王子，而是一個失明的人，靠乞討為生。』乾陀越國（Gandhara）如同釋天宮（Indra's palace），領統西方，如同太陽穿透雲層。國王現在應該起身，去大殿處理政事，各位大臣已經聚集，想要覲見至尊。』這是想讓國王的意志轉移到其他念頭上，讓他出入都感到恐懼，害怕災禍降臨到自己身上。國王再次聽到琴聲，立刻驚醒，仔細辨別聲音的來源，回頭對左右侍從說：『這絕不是其他人，一定是我兒來了。』呵斥夫人說：『不必多言，快把這個人帶來，讓我見見他。』隨即派遣使者去召見，將他帶到國王面前。國王遠遠地看見他走來，便撲倒在地，號啕大哭，怨天尤人，心意顛倒錯亂，憂愁憔悴，悲傷至極，如同被火焚燒。眾大臣用水潑灑國王，扶他起來坐下，整理好帽子和服裝，然後問他：『是誰弄壞了你的眼睛，讓你如此痛苦？傷透了我的心肝！你還活著有什麼用？原本像天眼一樣明亮，如今卻遭遇這樣的災難。』國王悲傷哽咽，幾近斷氣，昏死過去又甦醒過來。再次拿起寶冠，扔在地上，披散頭髮，奮發震怒，珠玉瓔珞散落在各處。手持利劍，告誡左右侍從說：『我現在就要消滅天下，無論老幼強壯，都難逃我的手掌。石室城（Stone Chamber City）的人，都要讓他們吃人肉，把所有人民的眼睛都挖出來。讓乾陀越國變成一片廢墟，因為他們弄壞了我兒子清凈的眼睛！』

【English Translation】 English version King Ashoka: On the high tower, he slept alone with his queen. Prince Dharma-vriddhi (Prince Dharma-vriddhi) was in the stable, singing and playing all night, entertaining himself with the zither. The king heard the sound of the zither, feeling lost and uncertain. The palace music was so harmonious and elegant, much like my Dharma-vriddhi. Who is playing the zither, the sound so loud? Could it be my Dharma-vriddhi? The queen replied, 'This is not the prince, but a blind man, living by begging.' Gandhara (Gandhara) is like Indra's palace (Indra's palace), leading the West, like the sun piercing through the clouds. The king should now rise and go to the hall to handle state affairs, the ministers have gathered, wanting to pay respects to the Supreme One.' This was to divert the king's will to other thoughts, making him feel fear in his comings and goings, afraid that disaster would befall him. The king heard the sound of the zither again, immediately waking up, carefully discerning the source of the sound, turning to his attendants and saying, 'This is definitely not someone else, it must be my son coming.' He scolded the queen, 'No need to say more, quickly bring this person here, let me see him.' He then sent messengers to summon him, bringing him before the king. The king saw him coming from afar, and fell to the ground, wailing and complaining, his mind in turmoil, worried and haggard, extremely sad, as if burned by fire. The ministers sprinkled water on the king, helping him up to sit down, tidying his hat and clothes, and then asked him, 'Who damaged your eyes, causing you such pain? It breaks my heart! What use is it for you to be alive? Originally as bright as heavenly eyes, now you have encountered such a disaster.' The king was choked with grief, nearly breathless, fainting and then reviving. He picked up the precious crown again, throwing it on the ground, disheveling his hair, vigorously shaking with anger, pearls and jade ornaments scattered everywhere. Holding a sharp sword, he warned the attendants, 'I will now destroy the world, whether old or young, strong or weak, none shall escape my grasp. The people of Stone Chamber City (Stone Chamber City) shall all eat human flesh, and the eyes of all the people shall be gouged out. Let Gandhara become a wasteland, because they ruined my son's pure eyes!'

亦當害此　　吾所居國　　不問男女 　皆悉挑眼　　即擲鐵輪　　于空中轉 　殺閻浮內　　有形之屬　　父王涕零 　問王子曰　　誰壞子目　　乃致於斯 　令我心肝　　寸斷抽絕　　觀者億數 　無不哀愍　　王子尋對　　書印此發 　教令嚴切　　莫不驚愕　　愿王勿責 　石室城人　　彼民仁和　　無有愆罪 　是子薄祐　　招致斯殃　　皆由曩昔 　不善之報　　諸臣見書　　悉懷瞋恚 　阿育何為　　行此不仁　　于閻浮地 　實無慈愍　　云何興心　　毀此王子 　我等諸人　　皆共運集　　傳告國界 　嚴備戰具　　寧失邦域　　分受刑罰 　不使王子　　受此毀辱　　敕燒書信 　並殺來使　　于石室城　　速擊鳴鼓 　彼非我主　　我非彼臣　　實不敢毀 　王子雙目　　子尋誨喻　　彼界人民 　勿興此懷　　拒逆聖教　　何于父王 　生反逆心　　自古迄今　　興衰有限 　時行尊幼　　承來嚴教　　莫得稽留 　違此書命　　生民群愚　　不識真偽 　愿王含容　　垂恕不及　　大王留神 　觀察佛語　　忍為大力　　能勝眾怨 　時可舍放　　不錄罪愆　　莫以子目 　起殺害心　　地獄苦痛　　考掠酸楚 　備受罪報　　用憶子為　　若見愛愍 　惠本願者　　何于子身　　

殺害人民 　國土男女　　民萌之類　　悉懷恐怖 　愿時赦宥　　當於爾時　　王子師主 　將諸比丘　　入城乞食　　手執應器 　法服齊整　　漸漸以次　　至王宮門 　阿育遙見　　悲泣交集　　即起前迎 　長跪問訊　　昔尊弟子　　法益王子 　今遭殃釁　　毀壞雙目　　悲感情傷 　哀切難勝　　愿尊臨顧　　療以法藥 　羅漢報曰　　無常百變　　此來久矣 　非適今也　　尋將比丘　　即前就坐 　告王敕喚　　使法益來　　王躬自入 　手執導引　　觀者數萬　　莫不痛心 　前接足禮　　淚如駛河　　悲憤哽噎 　謙卑說曰　　昔師教誨　　誠如來敕 　眼者無常　　亦無牢固　　思惟此義 　淵玄深遠　　肉眼穢濁　　不可恃怙 　亦如聚沫　　被照之露　　猶水浮泡 　映象光移　　芭蕉野馬　　幻化不真 　智者所棄　　有何可貪　　時王阿育 　前跪白言　　愿演至味　　使複視瞻 　愁憂憤心　　拔濯清淵　　流浪之徒 　使還歸真　　思惟尊教　　安處無為 　令將來世　　知宿命原　　羅漢尋起 　至王子所　　手執白㲲　　覆法益頭 　月光夫人　　親王子母　　尋起于座 　叉手跪侍　　躬擎香爐　　燒眾名香 　向十方國　　方面境界　　諸有神祇 　尊豪鬼王　　盡集

【現代漢語翻譯】 現代漢語譯本 殺害人民，國土上的男女，以及所有眾生，都心懷恐懼。 希望您能寬恕赦免。當時，王子（指法益王子）的老師，帶領著眾比丘（bhiksu，出家修行的僧人），進入城中乞食。他們手持應器（缽），法衣整齊，依次來到王宮門前。 阿育王（Asoka）遠遠看見，悲傷哭泣，立即起身迎接，長跪問候：『過去的尊者弟子，法益王子（Dharmavivardhana），如今遭遇不幸，雙目失明，悲痛之情難以抑制。』 『希望尊者能夠憐憫，用佛法之藥來醫治。』羅漢（Arhat，斷盡煩惱，證得解脫的聖者）回答說：『無常變化是世間常態，這件事由來已久，並非今日才發生。』 隨後，羅漢帶領比丘們，上前就座，告訴國王，傳喚法益王子前來。國王親自進入，攙扶引導，觀看者數萬人，無不痛心。 法益王子上前接足禮拜，淚如雨下，悲憤哽咽，謙卑地說：『過去老師的教誨，誠如佛陀的教導，眼睛是無常的，並不牢固。』 『思維這個道理，深奧玄妙。肉眼污濁，不可依賴，就像聚沫，被陽光照射的露水，又像水中的浮泡，映象般的光影轉移，芭蕉和野馬，都是虛幻不真實的。』 『智者所拋棄的，有什麼值得貪戀的呢？』當時，阿育王（Asoka）上前跪拜說：『希望您能宣講最殊勝的佛法，使他恢復視力，將他愁苦憤恨的心，從深淵中拔出，使流浪的人，迴歸真理。』 『思維您的教誨，安住在無為的境界，使將來世的人，知道宿命的因緣。』羅漢（Arhat）隨即起身，來到王子（指法益王子）身邊，用白色的細布，覆蓋在法益王子（Dharmavivardhana）的頭上。 月光夫人（Candrakanta），是王子（指法益王子）的母親，隨即起身離座，合掌跪在一旁侍候，親自捧著香爐，焚燒各種名貴的香，向十方國土，各個方向的境界，所有的神祇，尊貴的鬼王，都聚集而來。

【English Translation】 English version Killing the people, the men and women of the country, and all kinds of beings, are filled with terror. May you grant forgiveness and pardon. At that time, the teacher of Prince Dharmavivardhana, leading the bhiksus (bhiksu, monks who have left home to practice), entered the city to beg for food. They held their alms bowls, their Dharma robes neat and tidy, and gradually arrived at the gate of the royal palace in order. King Asoka, seeing them from afar, was filled with sorrow and weeping, and immediately rose to greet them, kneeling and inquiring: 'The former disciple of the venerable one, Prince Dharmavivardhana, has now encountered misfortune, his eyes destroyed, his grief and pain unbearable.' 'May the venerable one have compassion and heal him with the medicine of the Dharma.' The Arhat (Arhat, a saint who has exhausted afflictions and attained liberation) replied: 'Impermanence and change are the norm, this has been coming for a long time, it is not just happening today.' Then, the Arhat led the bhiksus forward to take their seats, and told the king to summon Prince Dharmavivardhana. The king personally entered, supporting and guiding him, tens of thousands of onlookers, all heartbroken. Prince Dharmavivardhana stepped forward to prostrate at their feet, tears flowing like a river, grief and indignation choking him, humbly saying: 'The teachings of the former teacher, are truly the teachings of the Buddha, the eyes are impermanent, and not solid.' 'Thinking about this principle, it is profound and mysterious. The physical eyes are impure and cannot be relied upon, like foam, dew illuminated by the sun, like floating bubbles in water, the shifting of light in a mirror, plantain trees and mirages, are all illusory and unreal.' 'What is there to crave in what the wise have abandoned?' At that time, King Asoka stepped forward and knelt, saying: 'May you expound the most supreme Dharma, so that he may regain his sight, and pull his sorrowful and indignant heart from the abyss, so that the wandering one may return to the truth.' 'Thinking about your teachings, dwelling in the state of non-action, so that people of future generations, may know the causes and conditions of past lives.' The Arhat then rose and went to the side of the prince (referring to Prince Dharmavivardhana), and covered Prince Dharmavivardhana's head with a white cloth. Queen Candrakanta, the mother of the prince (referring to Prince Dharmavivardhana), then rose from her seat, folded her hands and knelt to serve, personally holding the incense burner, burning various precious incenses, towards the ten directions of the lands, the boundaries of all directions, all the deities, and honored ghost kings, gathered together.

此處　　證至誠誓 　令我法益　　還複眼目　　諸神證明 　至誠感動　　八部鬼神　　即時嚮應 　四面運集　　無空缺處　　復告王子 　發汝心願　　歸佛法眾　　及尊師長 　過去諸佛　　方將來者　　自投歸命 　興尊敬心　　諸賢聽我　　發真實誓 　以逮不著　　獲清凈眼　　得道以來 　終不先食　　要前度人　　然後乃餐 　憶念我昔　　承事諸佛　　式佛維衛 　毗舍如來　　以若干種　　繒彩花蓋 　作倡妓樂　　以用供養　　加復然燈 　續尊光明　　緣此德本　　使複眼根 　昔于式佛　　發此誓願　　諸無肉眼 　吾當療治　　還複眼根　　如前無異 　設果我願　　得眼根凈　　若復王子 　五百世中　　審是我息　　如實不虛 　吾以今身　　更不受胎　　愿令王子 　如我無異　　復告阿育　　王念昔日 　以一掬土　　施於如來　　由此福田 　王閻浮提　　鐵輪獨遊　　而無儔匹 　今亦當發　　至誠之誓　　福及王子 　使得眼根　　爾時尊者　　騰游虛空 　作十八變　　涌沒自由　　大王見已 　叉手長跪　　專精其念　　自投于地 　歸命我尊　　釋迦文佛　　蒙遺余福 　統閻浮地　　若使如來　　記莂我身 　吾逝百歲　　當有王出　　于閻浮地 　起八萬四

【現代漢語翻譯】 現代漢語譯本 在此，我以至誠之心立誓。 愿我的佛法利益，能使他的眼睛恢復光明。諸位神靈，請為我證明。 我的至誠之心感動了天龍八部（佛教中的八類護法神），他們立即響應。 從四面八方聚集而來，沒有留下任何空缺之處。我又告訴王子： 『發起你的心願，皈依佛、法、僧三寶（佛教的三大支柱），以及你尊敬的師長。 對於過去諸佛和未來諸佛，你要全身心地皈依， 生起恭敬之心。諸位賢者，請聽我發真實的誓言： 爲了達到不執著（佛教中的一種境界），獲得清凈的眼根，自我得道以來， 我終不先食用，一定要先度化他人，然後才進食。 回憶我過去，承事諸佛，侍奉式佛（過去七佛之一）、維衛佛（過去七佛之一）， 毗舍如來（過去七佛之一），用各種各樣的繒彩花蓋， 作倡妓樂，用來供養他們，並且點燃燈火， 延續他們的光明。憑藉這些功德，使他的眼根恢復光明。 過去在式佛（過去七佛之一）面前，我曾發過這樣的誓願：凡是那些沒有肉眼的人， 我應當為他們治療，使他們的眼根恢復光明，和以前一樣。 如果我的願望能夠實現，使他的眼根清凈，如果這位王子， 在五百世中，確實是我的兒子，真實不虛， 我願以今生之身，不再受輪迴之苦。愿這位王子， 和我一樣。』我又告訴阿育王（印度孔雀王朝的國王）： 『大王，你還記得昔日，用一捧土，佈施給如來（佛的稱號）嗎？由此福田， 你統治閻浮提（佛教中的一個大洲），以鐵輪王的身份獨行天下，沒有匹敵。 現在你也應當發起至誠的誓言，愿你的福報加於王子， 使他恢復眼根。』當時，尊者騰游于虛空之中， 示現十八種變化，上下涌沒，自由自在。大王見到后， 合掌長跪，專心致志地念誦，然後把自己投向地面， 歸命於我尊釋迦牟尼佛（佛教的創始人），蒙受他遺留的福報， 統治閻浮提（佛教中的一個大洲）。如果如來（佛的稱號）曾經授記我的身世， 說我去世一百年後，當有一位國王出現，在閻浮提（佛教中的一個大洲）， 建造八萬四千座佛塔……』

【English Translation】 English version Here, I make a vow with utmost sincerity. May the benefits of my Dharma (Buddhist teachings) restore sight to his eyes. Gods, bear witness to me. My sincere heart has moved the Eight Classes of Gods and Demons (eight types of protective deities in Buddhism), and they respond immediately. They gather from all directions, leaving no empty space. I further said to the prince: 'Make your vow, take refuge in the Buddha, the Dharma, and the Sangha (the Three Jewels of Buddhism), and your respected teachers. To the Buddhas of the past and the Buddhas of the future, devote yourself entirely, Generate a respectful heart. Sages, listen to my true vow: In order to attain non-attachment (a state in Buddhism), and obtain pure eyes, since my enlightenment, I will never eat first; I must first liberate others, and then I will eat. Recalling my past, serving the Buddhas, attending to the Buddha Sikhin (one of the past seven Buddhas), the Buddha Vessabhu (one of the past seven Buddhas), The Buddha Kakusandha (one of the past seven Buddhas), with various kinds of silk banners and flower canopies, Making music and songs, using them to make offerings, and lighting lamps, Continuing their light. By virtue of these merits, may his eyes be restored. In the past, before the Buddha Sikhin (one of the past seven Buddhas), I made this vow: For those who have no physical eyes, I shall heal them, restore their sight, and make them as before. If my wish can be fulfilled, and his eyes become pure, if this prince, In five hundred lifetimes, is indeed my son, truly and without falsehood, I vow that in this lifetime, I will no longer be reborn. May this prince, Be like me.' I also said to King Ashoka (an Indian emperor of the Maurya Dynasty): 'Great King, do you remember the past, when you offered a handful of earth to the Tathagata (title of a Buddha)? Because of this field of merit, You rule Jambudvipa (one of the continents in Buddhist cosmology), traveling alone as a Chakravartin (universal ruler), without equal. Now you should also make a sincere vow, may your blessings be upon the prince, So that he may regain his sight.' At that time, the Venerable One soared into the sky, Displaying eighteen transformations, rising and sinking freely. When the Great King saw this, He folded his hands and knelt, focusing his mind, and then threw himself to the ground, Taking refuge in my honored Shakyamuni Buddha (the founder of Buddhism), receiving the remaining blessings he left behind, Ruling Jambudvipa (one of the continents in Buddhist cosmology). If the Tathagata (title of a Buddha) had ever predicted my life, Saying that one hundred years after my death, a king would appear, in Jambudvipa (one of the continents in Buddhist cosmology), Building eighty-four thousand stupas (Buddhist monuments)...'

如來神廟　　周滿方域 　神口所說　　今已果獲　　彌綸境內 　普興福業　　領閻浮界　　獨步自由 　設法不虛　　得眼根凈　　昔所種福 　于真人所　　敬奉三寶　　國師道士 　及施窮乏　　諸裸形者　　以此福業 　施於王子　　王念昔游　　巡行國界 　乃經諸山　　鐵圍之表　　聞下有聲 　雷震天地　　向向哀切　　音甚酸酷 　王乃不眄　　見閻羅王　　臣吏參佐 　辟問罪因　　所犯形狀　　輒便決斷 　隨罪付治　　無增減心　　十八地獄 　熱熾涌沸　　十六鬲子　　圍繞一鑊 　刀山劍樹　　火車爐炭　　罪人叫哭 　苦毒萬端　　王問左右　　此為何人 　諸臣答曰　　死人王也　　王別善惡 　檢罪輕重　　司察殃咎　　料簡賢愚 　是時阿育　　告群臣曰　　死王猶尚 　造地獄治　　我今乃是　　生民之王 　豈復不能　　地獄治化 　問諸群臣　　誰有斯人　　極惡兇暴 　領地獄者　　諸臣對曰　　唯有無澤 　五逆之人　　能造地獄　　黃髮赤眼 　卷眉腫頰　　高顙騫鼻　　乃能行惡 　王敕諸臣　　訪覓惡人　　如此比類 　速來上奏　　臣即馳奔　　國界縣邑 　見一池側　　有一織罽　　傍設弓箭 　仰射飛鳥　　前灑毒飯　　用捕群雀 　腳牽鉤餌　　

以釣淵魚　　后施玄弶 　微伺獐鹿　　引頸鳥鳴　　招致鳥獸 　諸人見之　　審如所募　　臣還以狀 　白王情實　　行求惡人　　其誠如斯 　王言善哉　　乃果我願　　究尋此人 　必辦獄事　　王遣人喚　　云吾欲見 　重賜珍寶　　隨意所須　　惡人報曰 　我是小人　　無所識知　　王用我為 　使復答言　　卿必遷貴　　欲得汝身 　治地獄事　　其人歡喜　　即還到家 　具以事狀　　而啟父母　　父母聞之 　甚懷憂戚　　各自抱兒　　不放令去 　兒意勇盛　　即拔利劍　　斫殺父母 　而舍之去　　往至王所　　跪拜問訊 　揖讓脩敬　　在一面立　　王問惡人 　卿父母在　　無瞻養者　　何由得來 　彼人自陳　　父母固遮　　以劍斫殺 　而舍之來　　王言苦哉　　真五逆者 　猶害父母　　餘人何怙　　即委此人 　造地獄城　　鑊湯劍樹　　注鐵垣墻 　尋使其人　　為地獄主　　立諸臣佐 　各有所典　　如閻羅王　　約敕獄卒 　有入獄者　　無令使出　　不問貴賤 　豪尊長者　　得便治罪　　勿責曲直 　正使我身　　入此中者　　亦莫聽出 　加以重法　　繞城周匝　　種好果樹 　修治園觀　　狀如天宮　　時我獨步 　頭陀乞食　　漸漸以次　　到此城門 　外見

【現代漢語翻譯】 現代漢語譯本 用釣鉤在深淵裡釣魚，之後又設定黑色的捕鳥器。 暗中窺伺獐和鹿，學著鳥鳴引誘它們，以此來招引鳥獸。 眾人看見這些，證實確實如招募時所說。臣下回去後將情況 如實稟告大王，（大王）開始尋找惡人，他的誠意就是這樣。 大王說：『好啊！這正合我的願望，徹底搜尋這個人， 務必辦好地獄的事情。』大王派人去叫他，說：『我想見你， 重重賞賜你珍寶，隨你所要。』惡人回報說： 『我是個小人，沒有什麼見識。大王您用我做什麼呢？』 使者回復說：『你必定會升官發財，（大王）想要得到你的身體， 來治理地獄的事情。』那人聽了很高興，立刻回到家中， 把事情的經過詳細地告訴父母。父母聽了這些， 非常憂愁悲傷，各自抱著兒子，不讓他離開。 兒子心意已決，非常強盛，就拔出鋒利的劍， 砍殺了自己的父母，然後捨棄他們離去，前往大王那裡， 跪拜問候，行揖讓之禮，恭敬地站在一旁。大王問惡人： 『你的父母在哪裡？沒有人贍養他們嗎？你是怎麼來的？』 那人自己陳述說：『父母堅決阻攔，我就用劍砍殺了他們， 然後捨棄他們來的。』大王說：『可悲啊！真是犯了五逆罪的人， 竟然殘害父母，其他人還依靠誰呢？』於是委派這個人 建造地獄城，設定鑊湯（hùo tāng，烹煮罪人的大鍋）、劍樹（jiàn shù，長滿利劍的樹），用鐵水澆築城墻。 隨即讓他擔任地獄之主，設立各種臣佐， 各自掌管不同的事務，就像閻羅王（Yánluó Wáng，掌管地獄的神）一樣，約束告誡獄卒： 『凡是進入地獄的人，不要讓他們出去，不要管他們是貴是賤， 是豪門權貴還是年長者，抓住機會就懲治他們的罪行，不要追究曲直。 即使是我自己，如果進入這裡，也不要放我出去， 要施加更重的刑罰。』圍繞著地獄城， 種植美好的果樹，修整園林景觀， 景象如同天宮一般。當時我獨自 進行頭陀（Tóutuó，苦行僧）的乞食修行，漸漸地依次 來到了這座城門外，看見了……

【English Translation】 English version To fish in the deep with a hook, and afterwards set up black bird traps. Secretly watching roe deer and deer, imitating bird calls to lure them, thereby attracting birds and beasts. When the people saw this, they confirmed it was indeed as advertised in the recruitment. The minister returned and reported the situation truthfully to the King, who then began searching for the wicked man, his sincerity being thus. The King said, 'Excellent! This is exactly what I wished for, to thoroughly seek out this person, and ensure the affairs of hell are well managed.' The King sent someone to summon him, saying, 'I wish to see you, and will reward you handsomely with treasures, whatever you desire.' The wicked man replied, 'I am a petty man, with no knowledge or understanding. What would the King use me for?' The messenger replied, 'You will surely be promoted and become wealthy, (the King) desires your person, to manage the affairs of hell.' Upon hearing this, the man was delighted and immediately returned home, explaining the situation in detail to his parents. His parents, upon hearing this, were deeply worried and grieved, each embracing their son, refusing to let him leave. The son, with a resolute and strong will, drew his sharp sword, and killed his parents, then abandoned them and departed, going to the King, kneeling and greeting him, performing the rituals of courtesy, standing respectfully to one side. The King asked the wicked man, 'Where are your parents? Is there no one to care for them? How did you come here?' The man himself stated, 'My parents firmly resisted, so I killed them with a sword, and then abandoned them to come here.' The King said, 'Alas! Truly a perpetrator of the five rebellious acts, even harming his parents, who can others rely on then?' Thus, he entrusted this man to build the city of hell, setting up cauldrons of boiling water (huò tāng, large pots for cooking sinners), sword trees (jiàn shù, trees covered in sharp swords), and pouring molten iron to form the walls. He then appointed him as the lord of hell, establishing various ministers and assistants, each in charge of different affairs, like Yama (Yánluó Wáng, the god who rules hell), instructing and warning the hell guards: 'Whoever enters hell, do not let them out, regardless of whether they are noble or lowly, whether they are powerful nobles or elders, seize the opportunity to punish their crimes, do not investigate right or wrong. Even if it is myself, if I enter this place, do not let me out, and inflict even heavier punishments.' Around the city of hell, plant beautiful fruit trees, and cultivate gardens and scenic views, the scene resembling a heavenly palace. At that time, I alone was practicing the asceticism (Tóutuó, ascetic monk) of begging for food, gradually and sequentially arrived outside this city gate, and saw...

香花　　樹木繁茂　　謂是好人 　豪貴居家　　即便入門　　欲從索食 　但見治罪　　驚怖欲還　　獄卒前捉 　不聽使出　　將至鑊所　　欲加五毒 　我復求曰　　小見寬恕　　至日中者 　抱恩無已　　學道日淺　　又不廣誦 　愿聽見許　　禮十方佛　　惡人默許 　期剋日中　　語未久頃　　男女二人 　坐犯淫法　　將入治罪　　置碓臼中 　以杵搗之　　斯須之間　　變成為沫 　時吾見之　　唯唸佛語　　身如聚沫 　誠哉斯言　　受身胎分　　要有斯對 　遇聖恒沙　　誰免此患　　吾今當計 　非常之義　　分別九漏　　不凈之穢 　又頃復變　　為白鴿色　　思念此形 　如久骨聚　　變易非一　　如幻如化 　即時意悟　　漏盡結解　　欣情內充 　形發於外　　快哉福報　　與生死別 　心意寂定　　志如金剛　　天燋地爛 　融然一體　　彌天熾火　　安能燒我 　獄卒復催　　時入鑊湯　　我時方笑 　顏色容悅　　獄卒瞋恚　　差其四人 　各扶兩腋　　倒著鑊中　　湯冷火滅 　變成清涼　　考掠搒笞　　普皆休息 　即便化作　　千葉蓮花　　于蓮花中 　結跏趺坐　　坐臥涌沒　　作十八變 　或飛虛空　　去地七仞　　獄卒見驚 　白阿育王　　獄中奇異　　未曾所見

【現代漢語翻譯】 現代漢語譯本 香花，樹木繁茂，人們都說是好人。 豪門貴族居住的家裡，即使有人進入家門，想要向他們乞討食物。 但（他們）只會遭到懲罰，驚恐地想要離開，獄卒卻上前抓住他們。 不讓他們出去，將他們帶到鑊（huò，古代的一種大鍋）旁，想要施加各種酷刑。 我再次請求說：『稍微寬恕他們一下，讓他們到中午（再受刑）。』 （如果這樣，他們）一定會對我感恩不盡。我學道的時間尚短，又不廣泛誦讀（佛經）。 希望允許我見他們一面，禮拜十方佛。』惡人默默地答應了。 約定到中午時分。話還沒說完多久，有一對男女 因為犯了淫邪之法，被帶進來治罪，放置在碓臼（duì jiù，舂米的器具）中。 用杵（chǔ，舂米的棒槌）搗他們，一會兒的功夫，就變成了泡沫。 當時我看見了，只念誦佛說的話，身體就像聚集的泡沫一樣。 真是這樣啊！接受身體，經歷胎分，一定要有這樣的遭遇。 即使遇到像恒河沙一樣多的聖人，誰能免除這種苦難呢？我現在應當考慮 無常的道理，分辨九漏（指眼、耳、鼻、口等九個容易漏失精氣的地方） 不乾淨的污穢。又過了一會兒，（那些泡沫）又變成了白鴿的顏色。 我思念這個形體，就像是長久的骨頭堆積在一起，變化不是單一的，如夢幻如變化。 我即時領悟，漏盡結解（指斷絕了一切煩惱），喜悅的心情充滿內心， （這種喜悅的）形態也顯現在外。真是快樂啊！與生死訣別。 心意寂靜安定，意志像金剛一樣堅定，即使天火燒焦，大地燒爛， （我的心）也能融然一體。即使瀰漫天空的熾熱火焰，又怎麼能燒到我呢？ 獄卒又催促，讓我進入鑊湯。我當時正在微笑， 臉色容光煥發，獄卒非常生氣，派遣了四個人 分別扶住我的兩腋，倒著放入鑊中，（結果）湯水變冷，火焰熄滅， 變成了清涼的池水，拷打和鞭笞，全部都停止了。 隨即（鑊湯）就變化成千葉蓮花，我在蓮花中 結跏趺坐（佛教的一種坐姿），時而坐著，時而躺著，時而涌出水面，時而沒入水中，顯現出十八種變化。 或者飛到虛空中，距離地面七仞（rèn，古代長度單位）高。獄卒看見后非常驚訝， 稟告阿育王（Ashoka，印度孔雀王朝的國王）：『監獄中出現了奇異的景象，前所未見。』

【English Translation】 English version Fragrant flowers and lush trees, people say they are good people. In the homes of the wealthy and noble, even if someone enters seeking food, They will only be punished, and in fear want to leave, but the jailers seize them. Not allowing them to leave, they are taken to the cauldron, intending to inflict various tortures. I plead again, 'Show them some leniency, let them be (tortured) until noon.' (If so, they) will be endlessly grateful to me. My study of the Way is short, and I do not widely recite (sutras). I hope to be allowed to see them, to pay homage to the Buddhas of the ten directions.' The wicked man silently agreed. An appointment was made for noon. Before the words were finished, a man and a woman Were brought in for punishment for committing the act of adultery, placed in a mortar. And pounded with a pestle, and in a moment, they turned into foam. At that time, I saw it, and only recited the words of the Buddha, that the body is like a collection of foam. Truly so! Receiving a body, experiencing the stages of gestation, one must have such encounters. Even if one encounters saints as numerous as the sands of the Ganges, who can avoid this suffering? I should now consider The meaning of impermanence, distinguishing the nine outflows (referring to the eyes, ears, nose, mouth, etc., nine places where essence is easily lost) The filth of impurity. After a while, (the foam) turned into the color of white doves. I contemplate this form, like a long accumulation of bones, changing in more than one way, like a dream, like an illusion. I immediately realized, the outflows are exhausted and the knots are untied (referring to the severing of all afflictions), a joyful feeling fills my heart, (This joyful) form is also manifested outwardly. How joyful! Separated from birth and death. The mind is quiet and stable, the will is as firm as diamond, even if the heavens are scorched and the earth is burned, (My mind) can still be integrated as one. Even if the blazing fire fills the sky, how can it burn me? The jailers urged me again to enter the cauldron of boiling water. I was smiling at that time, My face radiant, the jailers were very angry, and sent four people To support me by my armpits and put me upside down into the cauldron, (as a result) the boiling water turned cold and the fire went out, It turned into a cool pond, the torture and flogging all stopped. Immediately (the cauldron) transformed into a thousand-petaled lotus flower, and in the lotus flower I Sat in the lotus position (a Buddhist sitting posture), sometimes sitting, sometimes lying, sometimes emerging from the water, sometimes submerging into the water, displaying eighteen transformations. Or flying into the void, seven ren (ancient unit of length) above the ground. The jailers were very surprised when they saw this, And reported to King Ashoka (Ashoka, king of the Indian Maurya Dynasty): 'A strange sight has appeared in the prison, never seen before.'

愿王暫屈　　至泥犁城　　臨視災怪 　窮異之變 　王語惡人　　我先有要　　正使我入 　亦不得出　　轉輪王教　　言無有二 　我今那得　　復入此門　　吏白王曰 　但入無苦　　聽今一日　　后更立限 　王即隨入　　見鑊中人　　在蓮花上 　結跏趺坐　　王遙問曰　　汝是何人 　我復報曰　　吾是比丘　　王復問曰 　汝今在獄　　當稱罪囚　　何言比丘 　時吾語言　　汝真愚人　　蒙聖遺恩 　王南天下　　永劫積功　　始乃得之 　方更謗聖　　稱為罪囚　　王問道人 　汝今何故　　轉輪王前　　面稱愚人 　時吾告曰　　汝童子時　　以一把土 　奉上如來　　佛受咒愿　　詣迦葉寺 　以水和泥　　補寺南壁　　記汝后當 　南閻浮提　　作轉輪王　　名曰阿育 　一日之中　　便當興立　　八萬四千 　如來神廟　　王今此獄　　是浮圖耶 　反更招禍　　無邊之罪　　神識倒錯 　癡心纏裹　　愚中之愚　　莫甚王身 　或人執迷　　至死不改　　今稱汝愚 　何惑之有　　王意即寤　　五體投地 　便自懺悔　　即事我身　　於是罷獄 　興立善本　　求獲無為　　不起滅法 　本種土栽　　今致王位　　于佛福田 　凈諸結穢　　盡持疆界　　奉上三寶 　審有此福　　

【現代漢語翻譯】 現代漢語譯本 『愿大王您暫且屈尊，到泥犁城（Niraya-city，地獄之城）去，視察那裡的災禍怪異，以及各種窮盡奇異的變化。』 阿育王（Ashoka）對獄卒說：『我事先有約在身，即使我進入地獄，也不能隨意出來。轉輪聖王（Chakravarti，統治世界的理想君主）的教令，言出必行，絕無二致。我如今怎麼能再次進入這地獄之門呢？』獄卒稟告阿育王說：『只是進去看看，不會有什麼痛苦。就聽從您一天，之後再另立期限。』 阿育王於是跟隨獄卒進入地獄，看見大鑊（盛放沸水或熱油的大鍋）中的人，坐在蓮花之上，結跏趺坐（padmasana，一種禪坐姿勢）。阿育王遙遠地問道：『您是什麼人？』 我回答說：『我是比丘（bhiksu，佛教僧侶）。』阿育王又問：『您如今身處地獄，應當自稱為罪犯囚徒，為何自稱比丘？』 當時我說道：『您真是愚蠢之人！蒙受聖人的遺澤恩惠，統治南閻浮提（Jambudvipa，我們所居住的世界），永劫積累功德，才能得到這轉輪王的果報。如今反而誹謗聖人，稱他們為罪犯囚徒！』阿育王問道人：『您如今為何在轉輪王面前，當面稱我為愚人？』 當時我告訴阿育王說：『您童年之時，曾以一把泥土，奉獻給如來（Tathagata，佛的稱號之一）。佛接受了您的供奉並給予祝願，之後您又到迦葉寺（Kasyapa Temple），用水和泥土，修補寺廟南面的墻壁。佛曾預言您將來會統治南閻浮提，成為轉輪王，名叫阿育。您會在一天之內，興建八萬四千座如來神廟。如今您把這地獄，當作浮圖（stupa，佛塔）嗎？這反而會招致禍患，無邊的罪業，導致您的神識顛倒錯亂，被癡心所纏繞。愚蠢中的愚蠢，沒有比您更甚的了！有些人執迷不悟，至死不改，如今稱您為愚人，有什麼可疑惑的呢？』 阿育王聽后立刻醒悟，五體投地，便開始懺悔。隨即釋放了地獄中的囚犯，開始興建各種善事功德，尋求獲得無為的境界，不起不滅的真理。當初種下泥土的善因，如今才得到轉輪王的果位。在佛的福田中，清凈各種煩惱污穢，將所有的疆界，都奉獻給佛法僧三寶。確實有這樣的福報啊！』

【English Translation】 English version 『May Your Majesty deign to visit the Niraya-city (city of hell), to inspect the disasters and strange phenomena there, and the exhaustive changes of the unusual.』 King Ashoka (Ashoka) said to the jailers: 『I have a prior engagement, and even if I enter hell, I cannot leave at will. The decree of a Chakravarti (wheel-turning king, an ideal ruler who governs the world), once spoken, is unwavering. How can I re-enter this gate of hell?』 The jailers reported to King Ashoka: 『Just enter and take a look; there will be no suffering. Allow us one day, and then we will set another deadline.』 King Ashoka then followed the jailers into hell and saw a person in a large cauldron (a large pot for boiling water or oil), sitting on a lotus flower in the padmasana (a meditative posture). King Ashoka asked from afar: 『Who are you?』 I replied: 『I am a bhiksu (Buddhist monk).』 King Ashoka asked again: 『You are now in hell and should call yourself a criminal prisoner. Why do you call yourself a bhiksu?』 At that time, I said: 『You are truly a foolish person! Receiving the grace and favor of the saints, ruling Jambudvipa (the world we inhabit), accumulating merit for eons, you were able to attain the fruit of being a Chakravarti. Now, you slander the saints and call them criminal prisoners!』 King Ashoka asked the ascetic: 『Why do you call me a fool to my face before the Chakravarti?』 At that time, I told King Ashoka: 『When you were a child, you offered a handful of dirt to the Tathagata (one of the titles of the Buddha). The Buddha accepted your offering and gave blessings. Later, you went to Kasyapa Temple and used water and mud to repair the south wall of the temple. The Buddha prophesied that you would rule Jambudvipa in the future, becoming a Chakravarti named Ashoka. Within one day, you would build eighty-four thousand stupas (Buddhist shrines) for the Tathagata. Now, do you consider this hell to be a stupa? This will only invite disaster, boundless sins, causing your consciousness to be inverted and confused, entangled by foolish thoughts. Foolish among the foolish, there is none more so than you! Some people are stubbornly deluded and never change until death. What doubt is there in calling you a fool now?』 Upon hearing this, King Ashoka immediately awakened, prostrated himself on the ground, and began to repent. He then released the prisoners in hell, began to build various meritorious deeds, and sought to attain the state of non-action, the truth of non-arising and non-ceasing. The good cause of planting dirt in the past has now led to the fruit of being a Chakravarti. In the field of blessings of the Buddha, purify all defilements and afflictions, and offer all the territories to the Triple Gem (Buddha, Dharma, Sangha). Truly, there is such merit!』

使得眼根　　王及尊師 　發至誠誓　　即于座上　　獲完凈眼 　諸天須淪　　神祇鬼王　　皆稱善哉 　嘆未曾有　　不可思議　　神感之應 　即前發疊　　觀視眼目　　王及夫人 　遙見法益　　容貌殊異　　世之希有 　爾時天地　　六變震動　　山河石壁 　𡽠峨踴沒　　內懷歡喜　　不能自勝 　前自長跪　　白天師曰　　師如生佛 　施人眼目　　蒙福威力　　更生凈眼 　王見瑞應　　不可稱說　　此必天身 　寄生吾耳　　脫己寶冠　　授與法益 　紹轉輪王　　統閻浮堤　　王子前跪 　白父王曰　　子無此威　　敢紹尊位 　父王告曰　　觀卿行跡　　定是天神 　畢然不疑　　卿在我治　　則非其宜 　汝應紹位　　我宜臣佐　　速隨吾語 　受此寶冠　　勿足疑難　　興猶豫想 　師復告曰　　王應受此　　天冠威容 　治化六年　　昔本為王　　經六萬歲 　時少六年　　減不充數　　阿育王疑 　白大師言　　愿說本緣　　開發蒙心 　於何造行　　致斯豪尊　　既為我子 　眼得凈明　　又中毀眼　　今獲完目 　復作何緣　　與尊相遇　　導引法師 　得法眼凈　　今為佛子　　諸塵垢滅 　復已成道　　永離生死　　愿說昔日 　所更行本　　師告王曰　　聽我所說 　諦自

【現代漢語翻譯】 現代漢語譯本 使眼根（cakṣurindriya）的國王和尊師， 發出至誠的誓言，就在座上，獲得完滿清凈的眼睛。 諸天（deva）、須淪（suras）、神祇（devata）和鬼王（yakṣa），都稱讚『善哉』。 讚歎未曾有，不可思議的神奇感應。 隨即上前整理頭髮，觀看眼目，國王和夫人， 遙遙看見法益（Dharmavṛddhi），容貌殊勝奇異，世間稀有。 這時天地，六種震動，山河石壁， 傾斜搖動，內心懷著歡喜，不能自已。 上前長跪，對天師說：『天師如同現世的佛， 施捨人的眼目，蒙受福德威力，更生清凈的眼睛。』 國王看見瑞應，不可稱說，這必定是天神， 寄生在我的耳朵里。』脫下自己的寶冠，授予法益（Dharmavṛddhi）， 讓他繼承轉輪王位，統治閻浮提（Jambudvīpa）。王子上前跪拜， 對父王說：『兒子沒有這樣的威德，怎敢繼承尊位？』 父王告訴他說：『觀看你的行跡，一定是天神， 完全沒有疑問。你在我統治下，就不適宜了。 你應該繼承王位，我應該做你的臣佐。』趕快聽從我的話， 接受這頂寶冠，不要懷疑為難，產生猶豫的想法。 天師又告訴國王說：『國王應該接受這頂，具有天神威嚴的寶冠， 統治教化六年。』過去本來是國王，經歷了六萬歲， 現在少了六年，減少得不夠數。 阿育王（Aśoka）疑惑，對大師說： 『愿您說說其中的本緣，開啟我矇昧的心。 在什麼地方造作修行，才得到這樣的豪尊？既然是我的兒子， 眼睛得到清凈明亮，又中途毀壞眼睛，現在獲得完好的眼睛。 又是什麼樣的因緣，與您相遇？導引法師， 得到法眼清凈，現在成為佛子，各種塵垢滅盡， 又已經成就道業，永遠脫離生死。愿您說說昔日， 所經歷的修行根本。』天師告訴國王說：『聽我說， 仔細地聽。』

【English Translation】 English version The king and venerable teacher of the eye faculty (cakṣurindriya), Made a sincere vow, and immediately upon the seat, obtained complete and pure eyes. The devas (deva), suras (suras), devatas (devata), and yakṣas (yakṣa) all exclaimed 'Excellent!' Praising the unprecedented, inconceivable, and miraculous response. Then they stepped forward to arrange their hair and look at their eyes. The king and queen, From afar, saw Dharmavṛddhi (Dharmavṛddhi), whose appearance was extraordinary and rare in the world. At that time, heaven and earth shook in six ways, mountains, rivers, and stone walls, Tilted and swayed, filled with joy, unable to contain themselves. They knelt forward and said to the heavenly teacher: 'Teacher, you are like a living Buddha, Bestowing eyes upon people, receiving the power of blessings, and regenerating pure eyes.' The king saw the auspicious signs, which were indescribable, and thought, 'This must be a deva, Residing in my ears.' He took off his own jeweled crown and gave it to Dharmavṛddhi (Dharmavṛddhi), To inherit the throne of the Chakravarti (universal monarch) and rule Jambudvīpa (Jambudvīpa). The prince knelt forward, And said to his father: 'Your son does not have such power, how dare I inherit the honorable position?' The father told him: 'Observing your actions, you must be a deva, There is no doubt. It is not appropriate for you to be under my rule. You should inherit the throne, and I should be your minister.' Quickly follow my words, Accept this jeweled crown, do not doubt or hesitate, and do not have hesitant thoughts. The heavenly teacher also told the king: 'The king should accept this crown, which has the majesty of a deva, And rule and transform for six years.' In the past, you were a king for sixty thousand years, Now it is six years short, and the reduction is not enough. King Aśoka (Aśoka) was puzzled and said to the great teacher: 'May you explain the original cause and condition, and open my ignorant mind. Where did you cultivate and practice to attain such honor? Since he is my son, His eyes became pure and bright, and then his eyes were destroyed midway, and now he has obtained complete eyes. What kind of karma led to your meeting? Guiding the Dharma teacher, To attain the purity of the Dharma eye, now becoming a Buddha's son, all defilements are extinguished, And having already attained the path, forever freed from birth and death. May you tell us about the past, The root of practice that you have experienced.' The heavenly teacher told the king: 'Listen to what I say, Listen carefully.'

思念　　昔所因緣　　過去之世 　九十一劫　　有佛名曰　　維衛如來 　爾時王子　　為我作兒　　兼知數技 　則善圖畫　　我身七日　　供養彼佛 　王子畫造　　如來形像　　即以形像 　宣示最勝　　如來稱善　　實無等倫 　即于彼佛　　發心誓願　　所生之處 　莫墮惡趣　　恒使端正　　眼目聰明 　生值豪族　　不處卑賤　　常為婦人 　所見愛敬　　其有睹者　　皆投于地 　次後有佛　　名式如來　　將諸比丘 　游清明城　　我為長者　　此為我息 　復共供養　　承事式佛　　次佛名曰 　隨葉如來　　度脫人民　　不可稱計 　爾時求愿　　為子上燈　　七日七夜 　光明不斷　　乘此福祐　　長離苦惱 　所生之處　　得天眼凈　　于賢劫中 　有佛出世　　名拘孫那　　度人無量 　三十二相　　紫磨金色　　坐道樹下 　降伏魔怨　　六十六年　　奉持禁戒 　月六歲三　　初不脫失　　次復有佛 　拘那含尊　　照曜世間　　如月盛滿 　爾時我亦　　為長者身　　王子與我 　作最小兒　　有一比丘　　得阿羅漢 　以次乞食　　來至貧家　　時我兒婦 　供養比丘　　衣被飲食　　床臥醫藥 　王子懷恚　　竊語己婦　　卿今何為 　與此人通　　我要當壞　　此比丘目

【現代漢語翻譯】 現代漢語譯本 思念過去：在過去無量劫前，九十一劫的時候，有一尊佛名叫維衛如來（Vipassi Buddha）。 當時，我作為王子，是您的兒子，並且精通多種技藝，尤其擅長繪畫。 我用七天的時間供養維衛如來（Vipassi Buddha）。 王子畫了如來的畫像，並用這畫像來宣揚最殊勝的佛法。 如來讚歎說：『確實無人能及』。 我便在那尊佛前發誓：愿我所生之處，永不墮入惡道，永遠相貌端正，眼目聰明。 生於豪門望族，不處卑賤之地，常為婦女所愛慕敬重，見到我的人都傾倒。 後來，有一尊佛名叫式如來（Sikhi Buddha），帶領眾比丘游化到清明城。 我作為長者，告訴大家這是我的兒子，我們一起供養承事式如來（Sikhi Buddha）。 再後來，有一尊佛名叫隨葉如來（Vessabhu Buddha），度化了無數的眾生。 當時，我為隨葉如來（Vessabhu Buddha）的佛寺點燈，連續七天七夜光明不斷。 憑藉這功德，我長久遠離苦惱，所生之處，都能獲得天眼清凈。 在賢劫中，有一尊佛出世，名叫拘孫那佛（Kakusandha Buddha），度化了無量的眾生。 他具有三十二種殊勝的相，身體是紫磨金色，坐在菩提樹下，降伏了魔怨。 六十六年中，奉持禁戒，每月六次持守齋戒，從未違犯。 之後又有一尊佛，名叫拘那含牟尼佛（Konagamana Buddha），他的光芒照耀世間，如同滿月。 那時，我也是一位長者，王子是我的小兒子。 有一位比丘（bhikkhu）證得了阿羅漢果（arhat），依次乞食，來到一戶貧困人家。 當時，我的兒媳供養了這位比丘（bhikkhu）衣物、飲食、床鋪和醫藥。 王子心懷不滿，私下對他的妻子說：『你這是在做什麼？難道你和這個人有私情嗎？我一定要毀壞這個比丘（bhikkhu）的眼睛！』

【English Translation】 English version Recollection of Past Causes: In the past, countless eons ago, ninety-one kalpas ago, there was a Buddha named Vipassi Buddha (維衛如來). At that time, as a prince, I was your son, and I was proficient in many skills, especially skilled in painting. I spent seven days making offerings to Vipassi Buddha (維衛如來). The prince painted an image of the Tathagata and used this image to proclaim the most supreme Dharma. The Tathagata praised, 'Indeed, no one can compare.' I then made a vow before that Buddha: May I never fall into evil realms in any of my future lives, may I always have a dignified appearance, and may my eyes be bright and intelligent. May I be born into noble families, never in lowly positions, and may I always be loved and respected by women, with all who see me bowing down. Later, there was a Buddha named Sikhi Buddha (式如來), who led the bhikkhus on a tour to Qingming City. I, as an elder, told everyone that this was my son, and together we made offerings and served Sikhi Buddha (式如來). Later still, there was a Buddha named Vessabhu Buddha (隨葉如來), who liberated countless beings. At that time, I lit lamps for Vessabhu Buddha's (隨葉如來) temple, with the light continuously burning for seven days and seven nights. By virtue of this merit, I was long freed from suffering, and in every place I was born, I obtained the purity of the heavenly eye. During the Bhadrakalpa, a Buddha appeared in the world named Kakusandha Buddha (拘孫那佛), who liberated countless beings. He possessed thirty-two excellent marks, his body was the color of purple-gold, and he sat under the Bodhi tree, subduing the demonic forces. For sixty-six years, he upheld the precepts, observing the fast six times a month, never violating them. After that, there was another Buddha named Konagamana Buddha (拘那含牟尼佛), whose light illuminated the world like a full moon. At that time, I was also an elder, and the prince was my youngest son. There was a bhikkhu (比丘) who attained the state of arhat (阿羅漢), and he went begging for food from house to house, arriving at a poor family's home. At that time, my daughter-in-law offered the bhikkhu (比丘) clothing, food, bedding, and medicine. The prince was displeased and secretly said to his wife, 'What are you doing? Are you having an affair with this person? I will destroy this bhikkhu's (比丘) eyes!'

是何乞士　　觀視吾婦　　次後有佛 　名曰迦葉　　眾相具足　　出現於世 　我時復為　　大豪長者　　廣接恩惠 　名稱四遠　　復遇此兒　　生無兩目 　由本苦報　　受此殃罪　　因造影象 　今致此報　　生在王種　　顏貌無雙 　又眼徹視　　在眾獨尊　　見者心歡 　靡不威伏　　以曩昔謗　　真人羅漢 　坐視婦人　　欲壞他目　　由本惡行 　今毀兩目　　善惡之報　　終不腐朽 　我請迦葉　　及比丘眾　　供養七日 　隨所給施　　子亦復于　　七日七夜 　奉敬如來　　及諸聖眾　　兩手擎燈 　形不移動　　日三懺悔　　自歸於佛 　我本所造　　身口意行　　今盡改過 　謹修禁戒　　設后更遇　　如此聖尊 　愿使鄙賤　　得遭奉敬　　即于彼會 　盡于苦際　　與父同時　　成阿羅漢 　于維衛佛　　七日然燈　　發願求福 　而獲天眼　　今雖毀壞　　肉眼根本 　即時便獲　　天眼之報　　既遇迦葉 　興出世時　　愿使更生　　得清凈眼 　或復有時　　建立堅誓　　使我與父 　同時成道　　於六年中　　正法王治 　竟此數已　　便當盡漏　　王聞此語 　善心生焉　　即前長跪　　自投于地 　尊今清凈　　諸垢無著　　于賢聖法 　安處無為　　法益新王　　

【現代漢語翻譯】 現代漢語譯本 『那是誰家的乞丐，竟然觀看我的妻子？』 『後來有一尊佛，名叫迦葉（Kāśyapa，過去七佛之一），具足各種殊勝的相，出現於世間。』 『我那時又是一位大富豪長者，廣施恩惠，名聲遠揚。』 『又遇到了這個孩子，天生沒有雙眼，這是由於過去所造的苦報，承受這樣的災殃罪過。』 『因為過去造佛像的功德，今生才得到這樣的果報，出生在王族，容貌無雙。』 『而且眼睛能徹視一切，在眾人之中獨一無二，見到的人都心生歡喜，沒有不敬畏順服的。』 『因為過去誹謗真人阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），坐著觀看婦人，想要毀壞他的眼睛。』 『由於過去所造的惡行，今生才導致雙目失明。善惡的報應，最終不會消亡。』 『我請迦葉（Kāśyapa）佛以及比丘（bhikṣu，出家受具足戒的男子）僧眾，供養七日，隨他們所需給予佈施。』 『我的兒子也在這七日七夜裡，恭敬供養如來（Tathāgata，佛的稱號之一）以及各位聖眾，雙手擎著燈，身體沒有移動。』 『每日三次懺悔，歸依于佛。』 『我過去所造的身、口、意惡行，現在全部改正過錯，謹慎地修持戒律。』 『如果以後再遇到這樣的聖尊，希望能夠讓我卑賤之身，也能有機會奉事敬養。』 『就在那次法會上，他斷盡了所有苦惱，與他的父親同時證得阿羅漢（Arhat）果位。』 『在維衛佛（Vipaśyin，過去七佛之一）時，燃燈七日，發願求福，因此獲得了天眼。』 『如今雖然肉眼被毀壞，但立刻就獲得了天眼的果報。』 『既然遇到了迦葉（Kāśyapa）佛出世，愿他再次轉生時，能夠得到清凈的眼睛。』 『或者有時，他建立堅定的誓願，使我與父親同時證得道果。』 『在六年之中，以正法治理國家，結束這段時間后，就應當斷盡所有煩惱。』 國王聽到這些話，善心生起，立刻上前長跪，將身體投向地面。 『尊者如今清凈無染，沒有任何塵垢沾染，在賢聖的佛法中，安住于無為的境界。』 佛法利益了新國王。

【English Translation】 English version 『Who is this beggar, staring at my wife?』 『Later, there will be a Buddha named Kāśyapa (one of the seven Buddhas of the past), endowed with all auspicious marks, appearing in the world.』 『At that time, I was again a great wealthy elder, widely bestowing kindness and grace, with a reputation spreading far and wide.』 『And I encountered this child, born without eyes, due to the suffering retribution from past deeds, enduring such calamity and sin.』 『Because of the merit of making Buddha images in the past, he now receives this reward, being born into a royal family, with unparalleled beauty.』 『Moreover, his eyes can see through everything, being uniquely honored among the assembly, with all who see him rejoicing in their hearts, and none who do not revere and submit.』 『Because of past slander against true Arhats (saints who have extinguished all defilements and attained liberation), sitting and watching women, wanting to destroy his eyes.』 『Due to the evil deeds committed in the past, he now suffers the destruction of both eyes. The retribution of good and evil will ultimately not decay.』 『I invited the Buddha Kāśyapa and the community of bhikṣus (ordained monks), offering them sustenance for seven days, giving them whatever they needed.』 『My son also, for these seven days and seven nights, respectfully made offerings to the Tathāgata (one of the titles of the Buddha) and all the holy assembly, holding lamps with both hands, his body unmoving.』 『Thrice daily, he repented, taking refuge in the Buddha.』 『All the evil deeds I committed in the past through body, speech, and mind, I now completely correct my mistakes, carefully cultivating the precepts.』 『If I encounter such a holy being again in the future, may it be that my humble self also has the opportunity to serve and revere him.』 『Right there in that assembly, he extinguished all suffering and attained the state of Arhat (liberated being) at the same time as his father.』 『During the time of Vipaśyin Buddha (one of the seven Buddhas of the past), he lit lamps for seven days, making vows to seek blessings, and therefore obtained heavenly eyes.』 『Although his physical eyes are now destroyed, he immediately obtained the reward of heavenly eyes.』 『Since he encountered Kāśyapa Buddha appearing in the world, may he, in his next rebirth, obtain pure eyes.』 『Or perhaps, at times, he established firm vows, that I and my father would attain enlightenment at the same time.』 『For six years, he governed the country with the righteous Dharma, and after this period, he should extinguish all defilements.』 The king heard these words, and a good heart arose in him. He immediately stepped forward, knelt down, and prostrated himself on the ground. 『Venerable one, you are now pure and undefiled, without any dust clinging to you, dwelling in the unconditioned state within the virtuous Dharma.』 The Dharma benefited the new king.

領閻浮提 　無有賊盜　　劫掠人者　　無有疾病 　邪業之道　　普行慈心　　相視和顏 　時王法益　　告群臣曰　　卿等孝順 　勿懷奸邪　　興殺盜心　　不善之報 　亦莫淫泆　　妄言綺語　　酒不過口 　恒當順法　　不違正教　　便成道跡 　時王善化　　已經六年　　長跪叉手 　白父王曰　　子受王命　　不敢違戾 　乞聽出家　　修清凈行　　王即聽許 　令出家學　　禮父母足　　便辭而去 　往詣于師　　自陳啟曰　　愿師聽納 　得在道次　　尊者和顏　　而告之曰 　善來真子　　勤修梵行　　卿於今身 　斷除諸漏　　莫懷懈怠　　更受毀辱 　剃除鬚髮　　專精心意　　普地震動 　雨天雜花　　尋時即受　　具足之戒 　真人之法　　無不曉了　　師漸教誨 　指授宜則　　眼如夢幻　　當熟思惟 　觀此五陰　　都無所有　　無人無作 　亦無受者　　知之悉空　　愚者深著 　發毛身體　　爪齒之屬　　血髓腸胃 　不凈充滿　　此身無凈　　亦無牢固 　汝當思念　　有為之法　　此五陰形 　幻化虛偽　　由此流滯　　不得解脫 　汝今慇勤　　至解脫城　　如佛所嘆 　豈有虛乎　　長樂無為　　澹泊虛寂 　諸佛過去　　如恒沙數　　難寤眾生 　不聞不睹　　興勇

【現代漢語翻譯】 現代漢語譯本 統治閻浮提（Jambudvipa，指我們所居住的這個世界）。 沒有盜賊，沒有人搶劫，沒有疾病。 摒棄邪惡的行業，普遍推行慈悲之心，人們互相友善和睦。 當時的國王用法令教導群臣說：『你們要孝順，不要心懷奸詐邪惡，不要產生殺生和偷盜的念頭，因為作惡會有報應。』 『也不要沉迷於淫亂，不要說謊或花言巧語，不要飲酒。』 『要始終遵循正法，不違背正確的教導，這樣就能成就修道的足跡。』 當時的國王以善法教化，已經六年了，他長跪合掌，對父王說：『兒子我接受您的王命，不敢違背。』 『懇請允許我出家，修行清凈的行為。』國王立刻允許了他出家學習。 他禮拜父母的腳，然後告辭離去。 前往拜訪一位導師，向他陳述說：『希望師父能夠接納我，讓我得以加入修道的行列。』 尊者面帶慈祥的笑容，對他說：『善哉，真正的佛子，努力修行清凈的行為。』 『你從現在開始，斷除各種煩惱，不要懈怠，以免再次遭受屈辱。』 剃除鬚髮，專心致志，大地普遍震動，天空中飄落各種鮮花。 他隨即接受了具足戒（Bhikkhu ordination，佛教中的正式出家戒律）。 對於真人的法則，沒有不明白的。導師逐漸教誨他，指點適合他的方法。 要深刻地思維，眼睛所見如夢如幻。 觀察這五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識），都是空無所有的，沒有能作出什麼的人，也沒有承受者。 要知道一切都是空性的，愚昧的人才會執著。 頭髮、身體、指甲、牙齒等等，血液、骨髓、腸胃，都充滿了不乾淨的東西。 這個身體沒有什麼是乾淨的，也沒有什麼是牢固的。 你應該思念，一切有為法（conditioned phenomena，由因緣和合而生的事物）都是如此，這五陰之形，都是虛幻不實的。 因此而流轉生死，無法得到解脫。 你現在要慇勤努力，到達解脫之城，正如佛所讚歎的那樣，難道會有虛假嗎？' 長久的快樂是無為的，清凈淡泊而空寂。 過去的諸佛，數量如恒河沙一樣多，難以覺悟的眾生，聽不到也看不到，要奮起勇氣。

【English Translation】 English version Governing Jambudvipa (the world we live in). There were no thieves, no robbers, and no diseases. Abandoning evil deeds, universally practicing compassion, people looked at each other with kindness and harmony. The king of that time instructed his ministers with laws, saying, 'You must be filial and obedient, do not harbor treachery and evil, do not give rise to thoughts of killing and stealing, for evil deeds will have retribution.' 'Do not indulge in promiscuity, do not lie or use flowery language, and do not drink alcohol.' 'Always follow the righteous Dharma, do not violate the correct teachings, and in this way, you will accomplish the path of cultivation.' The king of that time had been teaching with good Dharma for six years. He knelt down with his palms together and said to his father, the king, 'Your son has received your royal command and dares not disobey.' 'I beg to be allowed to leave home and cultivate pure conduct.' The king immediately allowed him to leave home to study. He bowed at his parents' feet and then bid farewell and departed. He went to visit a teacher and stated to him, 'I hope that the master can accept me and allow me to join the ranks of cultivation.' The Venerable One, with a kind smile, said to him, 'Welcome, true son, diligently cultivate pure conduct.' 'From now on, cut off all defilements, do not be lazy, lest you suffer humiliation again.' Shave your beard and hair, concentrate your mind and will, the earth universally trembles, and various flowers fall from the sky. He then received the Bhikkhu ordination (full monastic vows in Buddhism). There was nothing he did not understand about the laws of a true person. The teacher gradually taught him, pointing out the methods suitable for him. You should deeply contemplate that what the eyes see is like a dream or illusion. Observe that these five Skandhas (the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) are all empty, there is no one who can do anything, and there is no receiver. Know that everything is empty, only the foolish are attached. Hair, body, nails, teeth, etc., blood, marrow, intestines, and stomach are all filled with unclean things. There is nothing clean or solid in this body. You should contemplate that all conditioned phenomena (things that arise from causes and conditions) are like this, and these forms of the five Skandhas are illusory and false. Because of this, one transmigrates through birth and death and cannot attain liberation. Now you must diligently strive to reach the city of liberation, just as the Buddha praised, how could it be false?' Lasting happiness is unconditioned, pure, tranquil, and empty. The Buddhas of the past are as numerous as the sands of the Ganges River, and sentient beings are difficult to awaken, they cannot hear or see, so arouse courage.

猛心　　于瞿曇法 　至安隱處　　無往還期　　如是尊者 　教誨法益　　晝夜經行　　無復懈息 　觀此五陰　　如被火然　　即成羅漢 　不復退轉　　師復重告　　諸來會者 　捐忽非務　　及俗煩鬧　　天人根元 　流浪生死　　漂滯馳騁　　墮於五趣 　彼終生此　　皆有因緣　　人根相類 　今為汝說　　行步顛蹶　　不自覺知 　視瞻眩惑　　恒喜多忘　　舉動輕漂 　浮游曠野　　此人乃從　　活地獄來 　支節煩痛　　睡眠驚覺　　夢寤兇惡 　黑繩獄來　　粗發戾眼　　長齒喜瞋 　聲濁暴疾　　合會獄來　　語聲高大 　不知慚愧　　喜斗喚呼　　不別真偽 　眠臥呻吟　　夢數驚喚　　當知此人 　啼哭獄來　　恒喜悲泣　　登高遠望 　好鬥家人　　無有親疏　　言便致恚 　經宿不食　　此人本從　　大啼哭來 　身長腳細　　筋力薄鮮　　言語咽塞 　聲如破甕　　神識不定　　心無孝順 　當知此人　　阿鼻獄來　　身體粗丑 　長苦寒戰　　好熱喜渴　　慳貪嫉妒 　見人惠施　　自致煩惱　　此人乃從 　熱地獄來　　見火驚恐　　復喜暖熱 　行步輕便　　不避事宜　　所作尋悔 　復欲更施　　此人復從　　大熱獄來 　小眠喜瞋　　所受多忘　　所造短狹 　無曠大心

【現代漢語翻譯】 現代漢語譯本 猛心（姓名）于瞿曇法（釋迦牟尼佛的教法）：到達安穩的涅槃之處，不再有生死輪迴。像這樣的尊者，教誨我們佛法的利益，日夜精進修行，沒有絲毫懈怠。觀察這五蘊（色、受、想、行、識）如被火焰燃燒，立即成就阿羅漢果位，不再退轉。師父再次告誡前來集會的人們：拋棄那些虛妄不實的事物，以及世俗的煩惱喧囂。天人和人的根本，都在生死中流浪，漂泊沉滯，奔波勞碌，墮入五道（地獄、餓鬼、畜生、人、天）。他們在此處終結生命，又在彼處開始新的生命，一切都有因緣。人的根性有相似之處，現在我為你們解說： 行走時容易跌倒，卻不自覺知；視線昏花繚亂，常常健忘；舉止輕浮不定，遊蕩在空曠的原野。這種人是從活地獄來的。 肢體關節經常疼痛，睡眠中容易驚醒，夢中常常出現兇惡的景象。這是從黑繩獄來的。 頭髮粗硬，眼睛兇惡，牙齒長而喜歡發怒，聲音渾濁暴躁。這是從合會獄來的。 說話聲音高亢洪亮，不知羞愧，喜歡爭鬥呼喊，不能分辨真假，睡覺時容易遺尿，夢中經常驚叫。應當知道這種人是從啼哭獄來的。 經常喜歡悲傷哭泣，喜歡登上高處遠望，喜歡與家人爭鬥，不分親疏，一句話不對就發怒，甚至整夜不吃飯。這種人原本是從大啼哭獄來的。 身材高大，腿腳細弱，筋骨氣力虛弱，說話聲音嘶啞，像破瓦罐一樣，精神意識不穩定，心中沒有孝順之心。應當知道這種人是從阿鼻地獄來的。 身體粗糙醜陋，長期忍受寒冷戰慄，喜歡溫暖，經常感到口渴，為人慳吝嫉妒，看到別人佈施，自己反而感到煩惱。這種人是從熱地獄來的。 見到火就感到驚恐，但又喜歡溫暖，行走輕快敏捷，做事不考慮是否適宜，做完之後又後悔，後悔之後又想重新佈施。這種人是從大熱獄來的。 睡眠時間短，容易發怒，接受的事情容易忘記，所做的事情狹隘短視，沒有寬廣遠大的心胸。

【English Translation】 English version Meng Xin (name) in the Dharma of Gautama (teachings of Shakyamuni Buddha): Arrived at the peaceful place of Nirvana, with no more cycles of birth and death. Such a venerable one teaches us the benefits of the Dharma, diligently practicing day and night, without the slightest懈怠 (xièdài, laxity). Observing these five skandhas (form, feeling, perception, mental formations, consciousness) as if burned by flames, immediately attain the state of Arhat, with no turning back. The teacher again admonishes those who have come to the assembly: Abandon those false and unreal things, as well as the worldly煩惱 (fánnǎo, afflictions) and clamor. The roots of gods and humans wander in生死 (shēngsǐ, samsara), drifting and滯 (zhì, stagnating),奔波 (bēnbō, rushing about), falling into the five realms (hell, hungry ghosts, animals, humans, gods). They end their lives here and begin new lives there, all due to因緣 (yīnyuán, causes and conditions). Human natures have similarities, and now I will explain them to you: Walking, they easily stumble but are unaware; their vision is blurred and confused, and they are often forgetful; their behavior is frivolous and unstable, wandering in the vast wilderness. This person comes from the living hell. Their limbs and joints often ache, they are easily awakened during sleep, and they often have兇惡 (xiōng'è, ominous) visions in their dreams. This is from the Black Rope Hell. Their hair is coarse, their eyes are fierce, their teeth are long, and they like to be angry; their voice is濁 (zhuó, turbid) and暴躁 (bàozào, irritable). This is from the合會獄 (héhuì yù, Combined Hell). Their voice is loud and high-pitched, they do not know shame, they like to fight and shout, they cannot distinguish between truth and falsehood, they easily urinate in their sleep, and they often cry out in their dreams. You should know that this person comes from the Crying Hell. They often like to be sad and cry, they like to climb high and look far away, they like to fight with their family members, regardless of親疏 (qīnshū, closeness), they get angry at a single wrong word, and they even go without food all night. This person originally comes from the Great Crying Hell. Their body is tall, their legs and feet are thin and weak, their muscles and strength are weak, their voice is hoarse, like a broken瓦罐 (wǎguàn, earthenware pot), their spirit and consciousness are unstable, and there is no filial piety in their heart. You should know that this person comes from the Avici Hell. Their body is rough and ugly, they suffer from cold and shivering for a long time, they like warmth, they often feel thirsty, they are stingy and jealous, and when they see others giving alms, they feel煩惱 (fánnǎo, afflicted). This person comes from the Hot Hell. They are frightened when they see fire, but they also like warmth, they walk quickly and nimbly, they do not consider whether things are appropriate, they regret what they have done, and after regretting, they want to give alms again. This person comes from the Great Hot Hell. They sleep for a short time, are easily angry, easily forget what they have received, and what they do is narrow-minded and short-sighted, without a broad and far-reaching mind.

見大而懼　　視小歡娛 　此人乃從　　優缽獄來　　赤眼丑形 　常喜斗訟　　誹謗聖賢　　諸得道者 　晝夜伺人　　非法之行　　當知此人 　缽頭獄來　　眼視三角　　不孝二親 　生便短命　　拘牟獄來　　好帶刀劍 　強撩人斗　　必為人殺　　邠持獄來 　身生瘡痍　　口氣臭處　　與人無親 　曠地獄來　　形體長大　　行步劣弱 　少發薄皮　　恒多病痛　　見人則瞋 　貪餮無厭　　當知此人　　從炎獄來 　體白眼青　　語便流沫　　言無端緒 　好弄塵土　　見深瘀泥　　身臥其上 　此人乃從　　灰地獄來　　卷頭黃目 　人所惡見　　臨事惶怖　　劍樹獄來 　手恒執刀　　聞斗便喜　　為刃所害 　從刀獄來　　體黑騫戾　　喜止冥室 　口出惡言　　熱灰獄來　　薄力少氣 　不得自在　　得失之宜　　一不由己 　設見屠殺　　不離其側　　當知此人 　從剝獄來　　瞋恚無常　　尋知變悔 　時能辭謝　　不經日夜　　懇責其心 　如被刑罰　　此人乃從　　鞠地獄來 　喜宿丑處　　好食粗弊　　所著醜陋 　從屎獄來　　顏貌醜惡　　口氣粗獷 　好讒斗人　　善香獄來　　當觀此貌 　所從來處　　知之遠離　　如避劫燒 　次說畜生　　受形殊異　　專心思察 　

【現代漢語翻譯】 現代漢語譯本 『見大而懼，視小歡娛』：這種人是從優缽獄（Utpala hell，意為青蓮地獄）來的，他們赤紅著眼睛，長相醜陋，常常喜歡爭鬥訴訟，誹謗聖賢和所有得道之人。他們日夜伺機尋找別人的非法行為。應當知道，這種人是從缽頭獄（Padma hell，意為紅蓮地獄）來的，他們眼睛呈三角形，不孝順父母雙親，生來就短命。這是從拘牟獄（Kumuda hell，意為白蓮地獄）來的。他們喜歡攜帶刀劍，強迫別人爭鬥，最終必定被人殺死。這是從邠持獄（Vindhya hell，意為無煙地獄）來的。 身體生滿瘡痍，口中散發臭氣，與人沒有親情，這是從曠地獄（曠野地獄）來的。形體長大，行走步履蹣跚，頭髮稀少，面板薄弱，經常多病多痛，見到人就生氣，貪婪地吃喝而沒有厭足的時候，應當知道，這種人是從炎獄（火焰地獄）來的。身體蒼白，眼睛發青，說話時口水四濺，言語沒有條理，喜歡玩弄塵土，見到深陷的泥濘，就躺在上面，這種人是從灰地獄（灰坑地獄）來的。頭髮捲曲，眼睛發黃，令人厭惡，遇到事情就驚慌恐懼，這是從劍樹獄（劍樹地獄）來的。 手中總是拿著刀，聽到爭鬥就高興，最終會被刀刃所傷害，這是從刀獄（刀山地獄）來的。身體黝黑而又兇暴，喜歡待在黑暗的房間里，口中說出惡毒的語言，這是從熱灰獄（熱灰地獄）來的。體弱無力，缺少氣力，不能夠自由自在，對於得失的適宜之處，一點都不能由自己決定。即使見到屠殺的場面，也不離開他的旁邊，應當知道，這種人是從剝獄（剝皮地獄）來的。憤怒而又變化無常，很快知道自己錯了又後悔，有時能夠道歉謝罪，但是不超過一天一夜，如果懇切地責備他的內心，就像是被施加刑罰一樣，這種人是從鞠地獄（鞠問地獄）來的。 喜歡住在骯髒醜陋的地方，喜歡吃粗糙低劣的食物，所穿的衣服也很醜陋，這是從屎獄（糞便泥濘地獄）來的。容顏醜陋，口氣粗獷，喜歡進讒言挑撥別人爭鬥，這是從善香獄（香氣撲鼻地獄，實為陷阱）來的。應當觀察這些人的面貌，瞭解他們是從哪裡來的，知道這些后就要遠離他們，就像躲避劫火焚燒一樣。下面接著講述畜生道的眾生，他們所受的形體千差萬別，要專心致志地思考和觀察。

【English Translation】 English version 『Fearing the large, delighting in the small』：Such a person comes from Utpala hell (青蓮地獄, meaning blue lotus hell). They have red eyes and an ugly appearance. They often like to fight lawsuits and slander sages and all those who have attained enlightenment. Day and night, they watch for others' illegal activities. Know that this person comes from Padma hell (紅蓮地獄, meaning red lotus hell). Their eyes are triangular, they are not filial to their parents, and they are born with a short life. This comes from Kumuda hell (白蓮地獄, meaning white lotus hell). They like to carry swords and force others to fight, and they will surely be killed by others. This comes from Vindhya hell (無煙地獄, meaning smokeless hell). Their bodies are covered with sores, their breath smells foul, and they have no affection for others. This comes from the wilderness hell (曠野地獄). Their bodies are large, their gait is weak, their hair is sparse, their skin is thin, they are often sick and in pain, they get angry when they see people, and they eat and drink greedily without satisfaction. Know that this person comes from the flame hell (火焰地獄). Their bodies are pale, their eyes are blue, they spit when they speak, their words are incoherent, they like to play with dust, and when they see deep mud, they lie on it. This person comes from the ash hell (灰坑地獄). Their hair is curly, their eyes are yellow, they are hated by people, and they are frightened when they encounter things. This comes from the sword-tree hell (劍樹地獄). They always hold a knife in their hand, they are happy when they hear of fighting, and they will eventually be harmed by the blade. This comes from the knife hell (刀山地獄). Their bodies are black and fierce, they like to stay in dark rooms, and they speak evil words. This comes from the hot ash hell (熱灰地獄). They are weak and lack energy, they cannot be free, and they cannot decide for themselves what is appropriate for gain and loss. Even if they see a slaughter, they do not leave its side. Know that this person comes from the peeling hell (剝皮地獄). They are angry and fickle, they quickly realize their mistakes and regret them, and sometimes they can apologize, but not for more than a day and a night. If you earnestly rebuke their heart, it is as if they are being punished. This person comes from the interrogation hell (鞠問地獄). They like to live in dirty and ugly places, they like to eat coarse and inferior food, and the clothes they wear are also ugly. This comes from the excrement hell (糞便泥濘地獄). Their faces are ugly, their breath is rough, and they like to slander and incite others to fight. This comes from the good fragrance hell (香氣撲鼻地獄, actually a trap). You should observe the faces of these people, understand where they come from, and stay away from them like avoiding the burning of the kalpa fire. Next, I will talk about the sentient beings in the animal realm, whose forms are very different. You should concentrate your mind on thinking and observing.

無造彼緣　　語言舒遲　　不起瞋恚 　謙敬尊長　　從象中來　　身大醜穢 　堪忍飢寒　　健瞋難解　　從駝中來 　遠行健食　　不避險難　　億事識真 　從馬中來　　恩和寬仁　　堪履寒熱 　所行無記　　從牛中來　　高聲無愧 　多所愛念　　不別是非　　從驢中來 　長牙長畏　　恒貪肉食　　眾事不難 　從師子來　　身長眼圓　　游于曠野 　憎嫉妻子　　從虎中來　　毛長眼小 　少於瞋恚　　不樂一處　　從禽中來 　性無返復　　喜殺害蟲　　獨樂丘冢 　從狐中來　　少聲勇健　　無有淫慾 　不愛妻息　　從狼中來　　不好妙服 　伺捕姦非　　少眠多怒　　從狗中來 　身短毛長　　饒食睡眠　　不喜凈處 　從豬中來　　毛黃卒暴　　獨樂山陵 　貪食花果　　從獼猴來　　多妄強顏 　無所畏難　　行知反覆　　從烏中來 　情多色慾　　少於分義　　心無有記 　從鴿中來　　所行返戾　　強辦耐辱 　不孝父母　　鸕鳩中來　　亦不知法 　復不知非　　晝夜愚惑　　從羊中來 　好淫喜談　　數親豪族　　眾人所愛 　鸚鵡中來　　所作卒暴　　樂人眾中 　言語多煩　　鸜鵒中來　　行步舒緩 　意有所規　　多害生類　　從鶴中來 　體小好淫　　意不專定　　見色

心惑 　從雀中來　　眼赤齒短　　語便吐沫 　臥則纏身　　從蚖中來　　語則瞋恚 　不察來義　　口出火毒　　從蝎中來 　獨處貪食　　聲向喑呃　　從則少睡 　從貍中來　　穿墻竊盜　　貪財健恐 　亦無親疏　　從鼠中來　　深觀相貌 　從畜生來　　次說餓鬼　　專意聽之 　身長多懼　　以發纏身　　衣裳垢坌 　從餓鬼來　　唇乾鼻騫　　咽細色黃 　行喜顛倒　　從餓鬼來　　淫妷慳貪 　嫉彼所得　　不好惠施　　從餓鬼來 　不孝父母　　家室大小　　動則諍訟 　從餓鬼來　　不信至誠　　所行趣為 　薄力少智　　從餓鬼來　　聲壞向塞 　卒興瞋恚　　食便好熱　　從餓鬼來 　恒乏財貨　　空貧匱陋　　智者所嗤 　從餓鬼來　　門不事佛　　不好聞法 　永絕天路　　從餓鬼來　　不敬妻子 　兄弟姊妹　　人所憎嫉　　從餓鬼來 　生則孤裸　　無人瞻視　　終歸來處 　從餓鬼來　　意局褊狹　　不好榮飾 　所行醜陋　　從餓鬼來　　所為不獲 　所作事幡　　人所驅逐　　從餓鬼來 　成事喜敗　　不審根元　　不受人諫 　從餓鬼來　　不樂凈處　　喜居廁溷 　顏貌醜穢　　從風神來　　身大喜好 　恒貪食肉　　獨樂神祠　　從閱叉來 　健瞋合鬥　　見物貪著

{ "translations": [ "現代漢語譯本", "心惑", "從麻雀的習性而來，眼睛發紅，牙齒短小，說話時唾沫橫飛。", "躺下就喜歡纏繞身體，這是從蚖（一種小蟲）的習性而來，說話就容易嗔怒。", "不考慮事情的來龍去脈，口中說出惡毒的話語，這是從蝎子的習性而來。", "喜歡獨自待著，貪吃食物，聲音嘶啞低沉，總是睡眠不足，這是從狐貍的習性而來。", "喜歡穿墻打洞，進行偷竊，貪圖錢財，經常感到恐懼，不分親疏，這是從老鼠的習性而來。", "喜歡深深地觀察別人的相貌，這是從畜生的習性而來。接下來講述餓鬼的習性，請專心聽。", "身體瘦長，經常感到恐懼，喜歡用頭髮纏繞身體，衣裳污垢不堪，這是從餓鬼的習性而來。", "嘴唇乾燥，鼻子塌陷，喉嚨細小，臉色發黃，行為喜歡顛倒錯亂，這是從餓鬼的習性而來。", "沉迷淫慾，吝嗇貪婪，嫉妒別人所得到的，不喜歡施捨，這是從餓鬼的習性而來。", "不孝順父母，在家中與家人大小，動不動就爭吵，這是從餓鬼的習性而來。", "不相信真誠，所作所為，缺乏力量，缺少智慧，這是從餓鬼的習性而來。", "聲音嘶啞，說話含糊不清，動不動就發怒，吃飯時喜歡吃很燙的食物，這是從餓鬼的習性而來。", "總是缺乏錢財，空虛貧困，醜陋不堪，被有智慧的人所嘲笑，這是從餓鬼的習性而來。", "家中不供奉佛，不喜歡聽聞佛法，永遠斷絕通往天道的道路，這是從餓鬼的習性而來。", "不尊敬妻子，兄弟姐妹，被人憎恨嫉妒，這是從餓鬼的習性而來。", "出生時就孤單裸露，沒有人照顧，最終回到原來的地方，這是從餓鬼的習性而來。", "心胸狹窄，不喜歡華麗的裝飾，行為醜陋，這是從餓鬼的習性而來。", "所做的事情不能成功，所做的事情總是失敗，被人驅趕，這是從餓鬼的習性而來。", "事情將成時喜歡失敗，不審察事情的根源，不接受別人的勸告，這是從餓鬼的習性而來。", "不喜歡乾淨的地方，喜歡居住在廁所，顏貌醜陋污穢，這是從風神（掌管風的神）的習性而來。", "身體高大，喜歡吃東西，總是貪吃肉類，喜歡獨自在神祠中享樂，這是從閱叉（一種鬼神）的習性而來。", "喜歡爭鬥，看到東西就貪婪執著。", 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], "english_translations": [ "English version", "Mind Snares", "Those who act like sparrows – with red eyes and short teeth, spitting when they speak –", "or like snakes, coiling around themselves when they lie down, quick to anger when they speak,", "or like scorpions, not considering the meaning of things, uttering fiery poison from their mouths,", "or like mongooses, preferring to be alone, greedy for food, with a hoarse, stifled voice, and little sleep,", "or like civets, breaking through walls to steal, greedy for wealth and easily frightened, showing no distinction between kin and stranger,", "or like rats, deeply scrutinizing appearances – these come from the realm of beasts. Next, I will speak of the hungry ghosts; listen attentively.", "Those who are tall and fearful, wrapping themselves in their own hair, with dirty and disheveled clothes – these come from the realm of hungry ghosts.", "Those with dry lips and sunken noses, thin throats and yellow complexions, who delight in perverse behavior – these come from the realm of hungry ghosts.", "Those who are lustful, miserly, and greedy, jealous of others' gains, and unwilling to give – these come from the realm of hungry ghosts.", "Those who are disrespectful to their parents, causing strife among family members, great and small – these come from the realm of hungry ghosts.", "Those who do not believe in sincerity, whose actions are driven by weakness and lack of wisdom – these come from the realm of hungry ghosts.", "Those with broken voices and muffled speech, who are quick to anger, and prefer their food hot – these come from the realm of hungry ghosts.", "Those who are constantly lacking in wealth, empty, poor, and wretched, scorned by the wise – these come from the realm of hungry ghosts.", "Those whose homes do not serve the Buddha, who dislike hearing the Dharma, forever cut off from the path to heaven – these come from the realm of hungry ghosts.", "Those who do not respect their wives, brothers, and sisters, hated and envied by others – these come from the realm of hungry ghosts.", "Those who are born alone and naked, with no one to care for them, eventually returning to where they came from – these come from the realm of hungry ghosts.", "Those who are narrow-minded, dislike adornments, and whose actions are ugly – these come from the realm of hungry ghosts.", "Those whose endeavors fail, whose actions are thwarted, driven away by others – these come from the realm of hungry ghosts.", "Those who rejoice in ruining what is accomplished, who do not examine the root causes, and do not heed the advice of others – these come from the realm of hungry ghosts.", "Those who do not delight in clean places, who prefer to dwell in toilets, with ugly and filthy faces – these come from the realm of wind spirits (gods who control the wind).", "Those who are large in body and fond of eating, always greedy for meat, who delight in solitary worship at shrines – these come from the realm of Yakshas (a type of spirit).", "Those who are quick to anger and engage in fighting, greedy and attached to what they see." ] }

無有畏忌 　從閱叉來　　見者毛豎　　直前熟視 　如似所失　　從羅剎來　　體狹皮薄 　顏色和悅　　聞樂歡喜　　干沓和來 　意好輕飄　　香薰自涂　　多諸技術 　干沓和來　　恒喜歌舞　　男女所侍 　先語后笑　　甄陀中來　　情性柔軟 　曉了時節　　能斷漏結　　真陀羅來 　此餓鬼相　　閱叉羅剎　　次當說人 　隨其根元　　知趣所生　　所執不妄 　曉了事業　　從人道來　　解諸幻偽 　已不為之　　所作平等　　從人道來 　善惡之言　　初不忘失　　不信奸偽 　從人道來　　貪淫慳嫉　　執心難捨 　盡解方俗　　從人道來　　信意惠施 　解法非法　　心不偏頗　　從人道來 　不失時節　　亦不懈怠　　恭敬聖賢 　從人道來　　設見沙門　　持戒多聞 　至心承事　　從人道來　　供事諸佛 　正法眾僧　　隨時聞法　　從人道來 　聞法能知　　聞惡不為　　速逮泥洹 　從人道來　　此是人相　　粗說其貌 　今說天狀　　所從來處　　圓眼面方 　黃體金髮　　盡備技術　　阿須倫來 　直前視地　　無有疑難　　見怨輒擊 　阿須倫來　　依須彌山　　有五種天 　本所造緣　　其相不同　　腰細腳粗 　恒喜含笑　　智者當察　　從曲天來 　意好微妙　　

【現代漢語翻譯】 現代漢語譯本 無有畏懼。 從閱叉（Yaksa，一種夜叉）前來，見到的人毛髮豎立，（他）徑直上前仔細觀看， 好像失去了什麼（東西）。從羅剎（Rakshasa，一種惡鬼）前來，身體瘦小面板薄， 臉色和悅，聽到音樂就歡喜。干沓和（Gandharva，一種天神）前來， 心意美好輕快飄逸，用香薰自己塗抹身體，精通各種技術。 干沓和（Gandharva）前來，總是喜歡唱歌跳舞，有男女侍從， 先說話后微笑。甄陀（Kimnara，一種半人半獸的神）中前來，性情柔和， 明白時節，能夠斷除煩惱的結縛。真陀羅（Kindara）前來。 這是餓鬼的相貌，閱叉（Yaksa）羅剎（Rakshasa），接下來應當說人的相貌， 隨著他們的根源，知道他們所投生的趣向，所堅持的不會虛妄， 明白所從事的事業，從人道而來，瞭解各種虛幻偽詐， 已經不再去做（這些事），所作所為平等公正，從人道而來。 善惡的言語，起初就不會忘記，不相信奸詐虛偽， 從人道而來，貪婪淫慾慳吝嫉妒，執著的心難以捨棄， 完全瞭解各地的風俗習慣，從人道而來，誠心誠意地佈施， 瞭解什麼是符合佛法的，什麼是不符合佛法的，心不偏袒， 從人道而來，不耽誤時節，也不懈怠，恭敬聖賢， 從人道而來，如果見到沙門（Sramana，出家修行者），持戒精進博學多聞， 至誠恭敬地侍奉，從人道而來，供養諸佛， 正法和僧眾，隨時聽聞佛法，從人道而來。 聽聞佛法能夠明白，聽到惡事不會去做，迅速證得涅槃（Nirvana）， 從人道而來，這是人的相貌，粗略地說說他們的外貌， 現在說說天人的狀態，他們所從來的地方，圓圓的眼睛方方的臉， 黃色的身體金色的頭髮，完全具備各種技術，阿須倫（Asura，一種非天神）前來。 徑直向前看地面，沒有疑惑和困難，見到仇敵就攻擊， 阿須倫（Asura）前來，依靠須彌山（Mount Sumeru），有五種天人， 他們最初所造的因緣，他們的相貌不同，腰細腳粗， 總是喜歡含笑，有智慧的人應當仔細觀察，從曲天而來。 心意美好微妙。

【English Translation】 English version Without fear or hesitation. Coming from a Yaksha (a type of nature spirit), those who see him have their hair stand on end; he goes straight forward, staring intently, as if he has lost something. Coming from a Rakshasa (a type of demon), his body is narrow and his skin is thin, his complexion is pleasant, and he rejoices upon hearing music. Coming from a Gandharva (a celestial musician), his mind is good, light, and airy; he perfumes himself with incense and is skilled in various arts. Coming from a Gandharva, he always likes to sing and dance; he is attended by men and women, speaking first and then smiling. Coming from a Kimnara (a mythical creature, half-human, half-animal), his disposition is gentle, he understands the seasons and can sever the bonds of defilements. Coming from a Kindara. These are the appearances of hungry ghosts, Yakshas, and Rakshasas; next, we should speak of the appearances of humans, according to their roots, knowing the realms they are born into, what they hold onto is not false, understanding the tasks they undertake, coming from the human realm, understanding all illusions and falsehoods, no longer engaging in them, acting with equality and fairness, coming from the human realm. Words of good and evil are never forgotten from the beginning, not believing in deceit and falsehood, coming from the human realm, greedy, lustful, stingy, and jealous, with a clinging mind that is difficult to relinquish, fully understanding the customs of various places, coming from the human realm, sincerely and generously giving, understanding what is in accordance with the Dharma and what is not, with an impartial mind, coming from the human realm, not missing the proper time, nor being lazy, respecting sages and virtuous people, coming from the human realm, if seeing a Sramana (a wandering ascetic), upholding precepts, being learned and well-versed, serving with utmost sincerity, coming from the human realm, making offerings to all Buddhas, the Proper Dharma and the Sangha (community), always hearing the Dharma, coming from the human realm. Hearing the Dharma, they are able to understand; hearing of evil, they do not do it, quickly attaining Nirvana, coming from the human realm, these are the appearances of humans, roughly speaking of their features, now speaking of the state of devas (gods), the places they come from, round eyes and square faces, yellow bodies and golden hair, fully possessing various skills, coming from Asuras (a type of demigod). Looking straight ahead at the ground, without doubt or difficulty, attacking enemies upon seeing them, coming from Asuras, relying on Mount Sumeru, there are five kinds of devas, the causes and conditions they initially created, their appearances are different, with thin waists and thick legs, always liking to smile, wise people should carefully observe, coming from the Curved Heaven. Their minds are good and subtle.

少於資財　　見斗則懼 　從尸天來　　身長體白　　顏色端正 　不好火光　　從婆天來　　常懷悅豫 　聞惡不懅　　不從彼受　　徒樂天來 　思惟忍苦　　好分別義　　慈孝父母 　毗沙天來　　宿不樂家　　喜游林藪 　志念女色　　從三天來　　財寶雖少 　生卑賤家　　心樂清凈　　從三天來 　任己自行　　所為不克　　望斷愿違 　從炎天來　　意喜他淫　　不守己妻 　為鬼所使　　他化天來　　承事父母 　恒法則宜　　已短彼受　　兜術天來 　非道求道　　心無恪想　　不樂在家 　從梵天來　　意頑性質　　恒貪睡眠 　亦不解法　　無想天來　　五趣眾生 　各有元本　　性行不同　　志操殊異 　時王阿育　　心猶懷恚　　告諸群臣 　聽我要令　　卿等觀此　　利劍神輪 　若不時撿　　造書之首　　盡當殺害 　閻浮地民　　令此境界　　丘如曠野 　諸臣拜跪　　前白王言　　愿垂寬忍 　今當究審　　尋出四布　　聽外謠言 　改形易服　　隱容微察　　為誰作書 　信使是誰　　往來石室　　斯是何人 　匿情內發　　聲流外彰　　夫人善容 　耶奢所造　　諸臣運集　　前白王言 　聽臣所陳　　書印之原　　今者此賊 　在王肘腋　　夫人善容　　臣耶奢是 　王聞

【現代漢語翻譯】 現代漢語譯本 『少於資財，見斗則懼』：如果前世慳吝，不肯施捨財物，那麼今生就會貧窮，即使見到一點點財物，也會非常害怕失去。 『從尸天（Śiva）來，身長體白，顏色端正』：如果前世修行尸陀林觀，觀想死亡和無常，那麼今生就會相貌端正，身體潔白。 『不好火光，從婆天（Bhava）來，常懷悅豫』：如果前世喜歡禪定，不喜喧鬧，那麼今生就會常常感到快樂。 『聞惡不懅，不從彼受，徒樂天（Tusita）來』：如果前世聽到惡言不生氣，不接受別人的邪見，那麼今生就會生於兜率天（Tusita）。 『思惟忍苦，好分別義，慈孝父母，毗沙天（Vaiśravaṇa）來』：如果前世能忍受痛苦，喜歡分辨義理，慈愛孝順父母，那麼今生就會生於毗沙門天（Vaiśravaṇa）。 『宿不樂家，喜游林藪，志念女色，從三天來』：如果前世不喜歡在家居住，喜歡遊玩林間，心中總是想著女色，那麼今生就會生於三天。 『財寶雖少，生卑賤家，心樂清凈，從三天來』：如果前世雖然財物不多，出生在卑賤的家庭，但內心喜歡清凈，那麼今生也會生於三天。 『任己自行，所為不克，望斷愿違，從炎天來』：如果前世任性而為，做事不能成功，願望常常落空，那麼今生就會生於炎天。 『意喜他淫，不守己妻，為鬼所使，他化天（Paranirmita-vaśavartin）來』：如果前世喜歡邪淫，不守護自己的妻子，被鬼所驅使，那麼今生就會生於他化自在天（Paranirmita-vaśavartin）。 『承事父母，恒法則宜，已短彼受，兜術天（Tusita）來』：如果前世侍奉父母，常常遵循法則，即使自己缺乏也願意給別人，那麼今生就會生於兜率天（Tusita）。 『非道求道，心無恪想，不樂在家，從梵天（Brahmā）來』：如果前世用不正當的方法追求真理，心中沒有恭敬的想法，不喜歡在家居住，那麼今生就會生於梵天（Brahmā）。 『意頑性質，恒貪睡眠，亦不解法，無想天（Asañjñāsattas）來』：如果前世心意頑固，貪睡，不理解佛法，那麼今生就會生於無想天（Asañjñāsattas）。 『五趣眾生，各有元本，性行不同，志操殊異』：五道眾生，各有其根本原因，性格行為不同，志向操守也各不相同。 當時阿育王（Aśoka），心中仍然懷有怒氣，告誡各位大臣：『聽我的命令，你們去觀察這把鋒利的神劍和神輪，如果不及時約束那些製造書信的首惡，就要把閻浮提（Jambudvīpa）的百姓全部殺光，讓這片土地變成荒野。』 各位大臣跪拜，向前對阿育王（Aśoka）說：『希望大王寬恕，我們現在就去調查，四處尋找，聽取外面的謠言，改換服裝，隱蔽身份，暗中查訪，是誰在製造書信，信使是誰，他們往來於石室，這些人是誰，他們隱藏的陰謀已經顯露出來，夫人善容（Subhadrāṅgī）和耶奢（Yaśas）參與其中。』 各位大臣聚集在一起，向前對阿育王（Aśoka）說：『請聽我們所陳述的，書信和印章的來源，現在這個賊就在大王的身邊，夫人善容（Subhadrāṅgī）和臣子耶奢（Yaśas）就是。』 阿育王（Aśoka）聽了之後。

【English Translation】 English version 'Less than wealth, fearing at the sight of a peck': If in a previous life one was stingy and unwilling to give alms, then in this life one will be poor, and even at the sight of a small amount of wealth, one will be very afraid of losing it. 'Coming from Śiva, with a tall body and white skin, and a dignified appearance': If in a previous life one practiced the Śiva cemetery contemplation, contemplating death and impermanence, then in this life one will have a dignified appearance and a white body. 'Disliking firelight, coming from Bhava, always cherishing joy': If in a previous life one liked meditation and disliked noise, then in this life one will often feel happy. 'Hearing evil without fear, not accepting from them, coming from Tusita': If in a previous life one did not get angry when hearing evil words and did not accept others' wrong views, then in this life one will be born in Tusita Heaven. 'Thinking of enduring suffering, liking to distinguish meanings, being kind and filial to parents, coming from Vaiśravaṇa': If in a previous life one could endure suffering, liked to distinguish meanings, and was kind and filial to parents, then in this life one will be born in Vaiśravaṇa Heaven. 'Disliking being at home, liking to wander in the forests, with thoughts of female beauty, coming from the Three Heavens': If in a previous life one disliked living at home, liked to wander in the forests, and always thought of female beauty, then in this life one will be born in the Three Heavens. 'Although having little wealth, born in a humble family, with a heart delighting in purity, coming from the Three Heavens': If in a previous life one had little wealth, was born in a humble family, but one's heart delighted in purity, then in this life one will also be born in the Three Heavens. 'Acting according to one's own will, unable to accomplish what one does, hopes broken and wishes violated, coming from the Flame Heaven': If in a previous life one acted willfully, was unable to accomplish what one did, and one's hopes were often broken, then in this life one will be born in the Flame Heaven. 'Intending to delight in others' adultery, not guarding one's own wife, being used by ghosts, coming from Paranirmita-vaśavartin': If in a previous life one liked adultery, did not guard one's own wife, and was driven by ghosts, then in this life one will be born in Paranirmita-vaśavartin Heaven. 'Serving parents, always following the law, giving to others even when one is lacking, coming from Tusita': If in a previous life one served parents, always followed the law, and was willing to give to others even when one was lacking, then in this life one will be born in Tusita Heaven. 'Seeking the Way through non-Way, with no respectful thoughts, disliking being at home, coming from Brahmā': If in a previous life one sought the truth through improper methods, had no respectful thoughts, and disliked living at home, then in this life one will be born in Brahmā Heaven. 'With a stubborn mind and nature, always greedy for sleep, also not understanding the Dharma, coming from Asañjñāsattas': If in a previous life one had a stubborn mind, was greedy for sleep, and did not understand the Buddha's teachings, then in this life one will be born in Asañjñāsattas Heaven. 'The sentient beings of the five realms, each has its original source, with different natures and behaviors, and different aspirations and conduct': The sentient beings of the five realms each have their fundamental causes, their characters and behaviors are different, and their aspirations and conduct are also different. At that time, King Aśoka still harbored anger in his heart and warned the ministers: 'Listen to my command, you go and observe this sharp divine sword and divine wheel. If you do not promptly restrain the chief culprits who create the letters, you must kill all the people of Jambudvīpa and turn this land into a wilderness.' The ministers bowed and knelt, and said to King Aśoka: 'May the Great King be merciful. We will now investigate, search everywhere, listen to rumors from outside, change our clothes, conceal our identities, and secretly investigate who is creating the letters, who the messengers are, who they are coming and going to the stone chamber, and whose hidden conspiracies have been revealed. Lady Subhadrāṅgī and Yaśas are involved.' The ministers gathered together and said to King Aśoka: 'Please listen to what we have to say. The source of the letters and seals is now this thief is by the King's side. Lady Subhadrāṅgī and the minister Yaśas are the ones.' King Aśoka heard this.

此語　　奮赫天威　　即敕左右 　摧撿此人　　將來王所　　詰問情實 　卿等審毀　　王子目耶　　二人戰慄 　默然不對　　亦不言作　　復不言非 　王瞋恚盛　　敕語傍臣　　速將此人 　閉著鐵牢　　周匝然火　　取焚燒之 　即收反縛　　將詣獄所　　熾火燒殺 　死入地獄　　當復經歷　　劫數之難 　所以然者　　王子昔日　　生波羅奈 　貲財無極　　時有老母　　孤窮裸凍 　兼將孤子　　詣門乞求　　王子出見 　便生瞋恚　　以手掬土　　坌其兩目 　母子懷恚　　興心生念　　設我更生 　與汝相遇　　當挑兩目　　如捐瓦石 　善惡不腐　　如影隨形　　時老母身 　今夫人是　　所將孤兒　　耶奢身是 　既謗羅漢　　又辱孤母　　眾緣逼切 　有何可避　　爾時尊者　　與諸人民 　廣說法味　　微妙之教　　當熟思惟 　眼聚之法　　本從何來　　移至何所 　來亦無始　　去亦無終　　尋不見跡 　何者是眼　　莫著眼色　　起有常想 　此亦不久　　必當壞敗　　色如聚沫 　法當分散　　聲香味法　　都無真實 　恩愛離苦　　怨憎會苦　　盡當捐舍 　修行慈仁　　月光夫人　　婇女之眾 　六十餘人　　聞法見諦　　初見道跡 　得法眼凈　　七生七死　　盡于苦原

【現代漢語翻譯】 現代漢語譯本 國王聽了這些話，勃然大怒，立刻命令左右： 『把這個人抓起來，帶到我這裡，我要親自審問他事情的真相。 你們仔細看看，他是不是王子的仇人？』 那兩個人戰戰兢兢，沉默不語，既不說是，也不說不是。 國王更加憤怒，命令身邊的臣子：『快把這個人關進鐵牢里，四周點上火，把他燒死！』 於是士兵們立刻把他捆起來，押送到監獄，用猛火焚燒。 他死後墮入地獄，還要經歷無數劫的苦難。 這是因為王子過去在波羅奈（Bōluónài，古印度城市名）時，家財萬貫。 當時有一位老母親，孤苦伶仃，衣不蔽體，帶著她的孤兒，到王子的門前乞討。 王子出來看見他們，頓時怒火中燒，用手抓起泥土，撒在他們的眼睛裡。 老母親和孩子心懷怨恨，發誓說：『如果我能再次轉世，與你相遇，一定要挖出你的眼睛，像丟棄瓦片石頭一樣！』 善惡的報應不會消失，就像影子跟隨身體一樣。當時的老母親，就是現在的月光夫人（Yuèguāng Fūren）。 她所帶的孤兒，就是耶奢（Yēshē）本人。 他既誹謗了阿羅漢（Aróhàn，佛教修行 достигшего высшей цели），又侮辱了孤苦的老母親，各種因緣逼迫，有什麼可以逃避的呢？ 這時，尊者（Zūnzhě，對有德者的尊稱）與眾人廣泛地宣講佛法的滋味，微妙的教義，應當仔細思考。 眼睛這種東西，本來是從哪裡來的？最終又要到哪裡去？ 它的來處沒有開始，去處也沒有終結，尋找不到它的軌跡。 什麼才是真正的眼睛？不要執著于眼前的景象，產生永恒不變的想法。 這些景象不會長久，必定會壞滅消失，色相就像聚在一起的泡沫，最終會分散。 聲音、香味、味道、觸覺，這些都沒有真實的自性。 恩愛會有離別的痛苦，怨恨會有相遇的痛苦，最終都要捨棄。 應當修行慈悲和仁愛。月光夫人和她的六十多位侍女，聽聞佛法，見到真諦，初步見到了道的軌跡，獲得了清凈的法眼（fǎyǎnjìng，佛教術語，指證悟真理的智慧）。 經歷了七次生死輪迴，最終脫離了苦難的根源。

【English Translation】 English version Hearing these words, the king was filled with great anger and immediately ordered his attendants: 'Seize this man and bring him to me. I will personally interrogate him to find out the truth of the matter. Examine him carefully. Is he an enemy of the prince?' The two attendants trembled, remaining silent, neither affirming nor denying. The king, in his increasing rage, commanded his ministers: 'Quickly, take this man and lock him in an iron prison, surround it with fire, and burn him to death!' Immediately, the soldiers bound him, took him to the prison, and burned him with fierce fire. After death, he will fall into hell and endure countless kalpas (劫, jié, eons) of suffering. The reason for this is that the prince, in a past life in Benares (波羅奈, Bōluónài, an ancient Indian city), possessed limitless wealth. At that time, there was an old mother, destitute and freezing, who brought her orphaned child to the prince's gate to beg. When the prince came out and saw them, he was filled with anger and scooped up earth with his hands, throwing it into their eyes. The mother and child harbored resentment, vowing: 'If I am reborn and encounter you again, I will pluck out your eyes and discard them like tiles and stones!' The consequences of good and evil do not decay; they follow like a shadow follows the form. The old mother of that time is now Lady Moonlight (月光夫人, Yuèguāng Fūren). The orphaned child she brought is now Yasha (耶奢, Yēshē) himself. Having slandered an Arhat (阿羅漢, Aróhàn, a Buddhist who has attained enlightenment) and insulted a destitute mother, pressed by various causes and conditions, what escape is there? At that time, the Venerable One (尊者, Zūnzhě, an honorific for a virtuous person) extensively preached the flavor of the Dharma (佛法, Fófǎ, Buddhist teachings) and the subtle teachings to the people, which they should contemplate deeply. From where does the aggregate of the eye originally come? Where will it ultimately go? Its coming has no beginning, and its going has no end; its traces cannot be found. What is the true eye? Do not cling to the appearance of the eye, giving rise to the thought of permanence. These appearances will not last long; they will surely decay and perish. Form is like a mass of foam, and the Dharma will scatter. Sound, smell, taste, and touch all lack true reality. Love brings the suffering of separation, and hatred brings the suffering of encounter; all must be relinquished. One should cultivate compassion and loving-kindness. Lady Moonlight and her sixty-plus attendants, hearing the Dharma and seeing the truth, initially saw the path and attained the pure Dharma eye (法眼凈, fǎyǎnjìng, the pure Dharma eye, a Buddhist term referring to the wisdom of realizing the truth). Having experienced seven births and seven deaths, they finally escaped the source of suffering.

復有勇猛　　十千開士　　得頻來道 　無復畏難　　三千夫人　　諸垢穢盡 　皆得道果　　安處無為　　復有百千 　諸豪尊貴　　受三自歸　　師宗法益 　尊者善念　　將諸比丘　　上天導引 　複道而去　　到精舍已　　終訖說法 　飛在虛空　　作十八變　　坐臥自由 　各舍形壽　　入泥洹界　　無復生老

阿育王大子法益壞目因緣經一卷

【現代漢語翻譯】 現代漢語譯本： 又有勇猛精進的十千位開士（菩薩），證得了頻來道（斯陀含果）， 不再畏懼困難。三千位夫人，各種污垢都已清除乾淨， 都獲得了道果（阿羅漢果），安住在無為的境界。又有成百上千的 豪門貴族，接受了三自歸（皈依佛、法、僧），以法益為師為宗。 尊者善念，帶領著眾比丘，升上天空引導教化， 之後又回到人間。到達精舍之後，最終完成了說法， 在虛空中飛行，示現十八種變化，坐臥隨心所欲， 各自捨棄了形體和壽命，進入了泥洹界（涅槃），不再有生老病死。

《阿育王大子法益壞目因緣經》一卷

【English Translation】 English version: Again, there were ten thousand courageous Bodhisattvas who attained the state of Sakradagamin (once-returner), no longer fearing difficulties. Three thousand ladies, all defilements cleansed, all attained the fruit of the Path (Arhatship), dwelling peacefully in the state of non-action. Furthermore, there were hundreds of thousands of noble and honored ones who received the Three Refuges (Buddha, Dharma, Sangha), taking Dharma-yasa as their teacher and guide. Venerable Sannian, leading the Bhikkhus, ascended to the heavens to guide and teach, and then returned to the world. After arriving at the monastery, they completed their Dharma teachings, flying in the sky, manifesting eighteen transformations, sitting and lying down at will, each abandoning their form and lifespan, entering the realm of Nirvana, free from birth, old age, sickness, and death.

The Sutra of the Cause and Condition of Ashoka's Crown Prince Dharma-yasa's Damaged Eyes, one volume.