English
' Maudgalyayana said, 'If you wish to know, these are the bones of your former body.' Upon hearing this, Fu Zeng's hair stood on end, and he was terrified and sweating. He said to Maudgalyayana, 'Hearing this, my heart has not yet broken. I wish you would tell me the cause and effect of this!' Maudgalyayana told him, 'The cycle of birth and death has no end, and the karmic retribution of good and evil is as sure as a shadow. In a past life, in this Jambudvipa, there was a village where the people were prosperous. At that time, there was an elder named Fa Zeng, whose family had always believed in the Three Jewels. He liked to do good deeds and did not harm living beings. The people elected him as their leader. For decades, the people lived in peace and relied on his virtue as if he were their father. Later, this leader, sometimes because of leisure, became fond of gambling. Bad friends took the opportunity to approach him, taught him heretical views, and caused him to neglect his duties. Before long, bandits ran rampant in the territory, lawsuits piled up, and punishments were unjust. Once, an official presented the facts of a case, but it happened that the leader was losing at gambling and had no time to look at it, so he ordered all of them to be executed. The next day, he asked his officials, 'What happened to the criminals?' The officials replied, 'They have all been executed.' Upon hearing this, the leader fainted and fell to the ground. After being revived with water, he wept and said, 'My loved ones and treasures are all here, but I alone must go to hell. And today, I have so rashly killed people. I should know that I am like a Chandala.' -------------------------------------------------------------------------------- 。’作是念已寻便命终，生大海中作摩竭鱼，其身长大七百由旬。” 佛言：“目连！若诸官属自恃威势，枉克民物杀戮无数，命终多堕摩竭大鱼，为诸小虫匝食其躯，身痒指山虫血污海，流将百里水皆红赤。彼鱼一眠经于百岁，睡起吸水如注大河。尔时适有众商采宝，值鱼张口，船趣如飞将入鱼腹，贾人悲号一时同声称南无佛！鱼闻佛名闭口水止，由佛慈护众商得活。时摩竭鱼忍渴而死，有诸夜叉罗刹水神，竞拽鱼身出置海岸。” 尔时尊者大目乾连，将其弟子福增比丘，游行毕已还至佛所，头面作礼欢喜无量，深悟生死无常、苦、空，尽诸有结得罗汉果。 菩萨本生鬘论卷第四 大正藏第 03 册 No. 0160 菩萨本生鬘论 菩萨本生鬘论卷第五 圣勇菩萨等造 宋朝散大夫试鸿胪少卿同译经梵才大师绍德慧询等奉 诏译 如彼缚力性用广大，胜义力用尽漏边际；善根发生远离彼倒，如理寂静无有损减，实因义利相状鲜洁，炽盛崇修增上供养；如是聚落处处增修彼彼变易，胜义行边和合无诤；施无颠倒觉悟无诤，如是处中远离二边，善哉自性和合如是。彼布施边诸天爱乐，长夜精进圆满胜义，有情智慧因世尊生，如是色相增上圆满 现代汉语译本：‘他这样想后就立刻去世了，转生到大海中成为一条摩竭鱼，身长七百由旬。’ 佛陀说：‘目连，如果那些官员仗恃权势，枉法欺压百姓，滥杀无辜，死后大多会堕入成为摩竭大鱼，被各种小虫啃食身体，身体瘙痒难耐时，用身体摩擦山体，虫血污染海水，流淌百里，海水都变成红色。这条鱼一睡就是一百年，醒来吸水就像大河倾泻。这时正好有商人去采宝，遇到鱼张开大口，船只像飞一样被吸入鱼腹，商人们悲号，同时称念“南无佛！”鱼听到佛号就闭上嘴，水也停止了，因为佛的慈悲护佑，商人们得以活命。这时摩竭鱼忍受饥渴而死，有夜叉、罗刹等水神，争相拖拽鱼身到岸边。’ 当时，尊者大目犍连带着他的弟子福增比丘，完成任务后回到佛陀那里，顶礼佛陀，欢喜无量，深刻领悟到生死无常、苦、空的道理，断尽一切烦恼，证得阿罗汉果。 《菩萨本生鬘论》卷第四 大正藏第 03 册 No. 0160 《菩萨本生鬘论》 《菩萨本生鬘论》卷第五 圣勇菩萨等造 宋朝散大夫试鸿胪少卿同译经梵才大师绍德慧询等奉诏译 就像那缚力，其性质和作用广大，胜义的力量达到漏尽的边际；善根生发，远离颠倒，如理寂静，没有损减，真实的因果义理，相状鲜明洁净，炽盛地修行，增上供养；像这样，聚落处处增修，不断变化，胜义的修行达到和合无诤的境界；布施没有颠倒，觉悟没有争论，像这样处于中道，远离两边，善哉，自性和合就是这样。布施的功德，诸天都喜爱，长夜精进，圆满胜义，有情众生的智慧，因世尊而生，像这样，色相增上圆满。 English version: 'Having thought thus, he immediately died and was reborn in the great ocean as a Makara fish, its body seven hundred yojanas long.' The Buddha said, 'Maudgalyayana, if those officials rely on their power, unjustly oppress the people, and kill countless beings, after death they will mostly fall into the realm of the great Makara fish, where they will be eaten by various small insects. When their bodies itch unbearably, they will rub against mountains, and the insect blood will pollute the sea, flowing for hundreds of miles, turning the water red. This fish sleeps for a hundred years, and when it wakes up, it sucks in water like a great river pouring in. At that time, there happened to be merchants collecting treasures, and they encountered the fish opening its mouth. The ship was sucked into the fish's belly as if flying. The merchants cried out in sorrow, and at the same time, they chanted 'Namo Buddha!' When the fish heard the Buddha's name, it closed its mouth, and the water stopped. Because of the Buddha's compassionate protection, the merchants were able to survive. Then the Makara fish died of thirst and hunger, and there were Yakshas, Rakshasas, and water spirits who competed to drag the fish's body to the shore.' At that time, the Venerable Mahāmaudgalyāyana, having completed his task, returned to the Buddha with his disciple Bhikshu Fu Zeng, prostrated himself before the Buddha, and was filled with immeasurable joy. He deeply understood the impermanence, suffering, and emptiness of life and death, and having exhausted all afflictions, attained the fruit of Arhatship. 'The Garland of Jataka Tales of the Bodhisattva', Volume Four Taisho Tripitaka Volume 03, No. 0160, 'The Garland of Jataka Tales of the Bodhisattva' 'The Garland of Jataka Tales of the Bodhisattva', Volume Five Composed by Saint Vira Bodhisattva and others Translated by the Song Dynasty's Grand Master of the Court of Imperial Sacrifices, Shao De Hui Xun, and others, by Imperial Decree Like that power of binding, its nature and function are vast, the power of ultimate truth reaches the boundary of the exhaustion of outflows; good roots arise, far from perversion, in accordance with the principle of tranquility, without diminution, the true cause and effect principle, the appearance is clear and pure, vigorously cultivating, increasing offerings; like this, settlements everywhere are increasing cultivation, constantly changing, the practice of ultimate truth reaches the state of harmony without dispute; giving without perversion, enlightenment without dispute, like this, being in the middle way, far from the two extremes, good, the nature of harmony is like this. The merit of giving, all the gods love, long night of diligence, fulfilling the ultimate truth, the wisdom of sentient beings, arises because of the World Honored One, like this, the appearance is increasingly complete. -------------------------------------------------------------------------------- 。运无诤施广大清净，如来色相真实最上。菩萨施行庄严尊者护国本生义边十一。 实丈夫相和合无变，所谓随顺听闻菩萨之行，发起随顺自所得法寂静无变，广大梵行圆满修作。彼处复修无生善业，听闻甚深增上妙行，了知教诲修崇之事，听闻成就根本自性。住于过去增上寂静，调伏有情担负重任，德行真实发语诚谛，使令增上瞋恚有情其心不生。又有是处，无胜义法作瞋恚生，如是有学戒德之人，迁变苦受无有止息。了知轮回自性边际，布施恭奉无欲希果，寂静安乐圆满依止，名相自在止息迁变，智慧为上。是处有学出离烦恼，如是法师真实出生自在之因，无颠倒义诚实语言，无相之意圆满息恶，无有边际颠倒法尽。是时彼烦恼障寂然静止，远离言说真实语言。 云何远离童女苦边？染不倾动有学远离。云何染本？贪欲势力盛不可止，增上迁变求染障尽胜义无倒，室女苦受系缚如是，行寂静因了知无诤，最上布施了知无缚，寂然修作离倒言说。梵天之众增上议论，圆满见性相应智慧无处不了，有学远离得戒和尚，力能损坏彼颠倒因，亦能造论，发生教授、阿阇梨、证戒师等轨范，圆满实因乃至如彼，无倒言论彼诤增上，善净止息能断染缚，如是空性方便了知出离缠缚性净 现代汉语译本： 运行无诤的布施广大而清净，如来的色相真实而至高无上。菩萨的施行庄严，尊者护国，本生义理有十一方面。 实丈夫的相貌和合不变，即是随顺听闻菩萨的修行，发起随顺自己所得的法，寂静不变，广大梵行圆满修习。他们在那里又修无生的善业，听闻甚深增上的妙行，了解教诲修崇之事，听闻成就根本自性。安住于过去增上的寂静，调伏有情，担负重任，德行真实，发语诚实，使令增上瞋恚的有情其心不生。又有这样的地方，没有胜义法会产生瞋恚，像这样有学戒德的人，迁变苦受没有止息。了解轮回自性的边际，布施恭敬奉献，没有欲望希求果报，寂静安乐圆满依止，名相自在，止息迁变，以智慧为上。这里有学的人出离烦恼，像这样的法师真实出生自在的原因，没有颠倒的意义，诚实的语言，无相的意念圆满息灭恶行，没有边际，颠倒的法都尽了。这时，他的烦恼障碍寂然静止，远离言说，真实语言。 如何远离童女的苦边？不被染污所动摇的有学之人能够远离。什么是染污的根本？贪欲的势力强盛不可遏止，增上迁变，求染的障碍尽除，胜义无倒，室女的苦受被束缚就是这样，修行寂静的原因是了解无诤，最上的布施是了解无缚，寂然修作，远离颠倒的言说。梵天之众增上议论，圆满见性，相应智慧无处不了解，有学之人远离，得到戒和尚，有能力损坏那些颠倒的原因，也能造论，发生教授、阿阇梨、证戒师等轨范，圆满真实的原因乃至像他们那样，没有颠倒的言论，那些诤论增上，善净止息，能断除染缚，像这样空性的方便，了解出离缠缚的自性清净。 English version: The unobstructed giving is vast and pure, the Tathagata's form is real and supreme. The Bodhisattva's practice is dignified, the venerable one protects the country, and there are eleven aspects to the meaning of the Jataka. The appearance of a true man is harmonious and unchanging, that is, to follow and listen to the Bodhisattva's practice, to initiate the practice that follows one's own attained Dharma, peaceful and unchanging, and to fully cultivate the vast Brahma-conduct. There, they further cultivate the good karma of non-birth, listen to the profound and supreme wonderful practices, understand the matters of teaching and cultivation, and listen to the attainment of the fundamental nature. Abiding in the past supreme tranquility, taming sentient beings, bearing heavy responsibilities, with virtuous conduct being real, speaking truthfully, and causing sentient beings with increased anger not to generate such thoughts. There are also places where no supreme Dharma will generate anger, like this, those with learning and precepts, their changing suffering has no end. Understanding the boundaries of the nature of reincarnation, giving with respect and offering without desire for reward, peaceful and joyful, fully relying on it, the freedom of names and forms, ceasing change, with wisdom as the highest. Here, those who are learning are liberated from afflictions, like this, the Dharma masters are truly born from the cause of freedom, without inverted meanings, with truthful language, the thought of no form fully extinguishes evil, without boundaries, and inverted Dharma is exhausted. At this time, their afflictive obstacles are peacefully stilled, far from words, with truthful language. How to be free from the suffering of a maiden? Those who are learning and not moved by defilement can be free. What is the root of defilement? The power of greed is strong and unstoppable, increasing change, the obstacles of seeking defilement are completely removed, the supreme meaning is not inverted, the suffering of a maiden is bound like this, the cause of practicing tranquility is understanding non-contention, the supreme giving is understanding non-attachment, practicing tranquility, far from inverted speech. The assembly of Brahma increases discussion, fully seeing the nature, corresponding wisdom understands everything, those who are learning are far away, obtaining the precept master, having the ability to destroy those inverted causes, and also being able to create treatises, generating teachings, Acharyas, precept-certifying masters, and other norms, fully real causes, even like them, without inverted speech, those disputes increase, good and pure cessation, able to cut off the bonds of defilement, like this, the skillful means of emptiness, understanding the liberation from the bonds of the nature of purity.