English
The Tathagata slowly walked forward and entered, and each of the great disciples also stepped on a hundred-petaled lotus flower, advancing in formation. Then, Shen Ri saw the Buddha's miraculous transformations, reflected on his own ignorance, and felt great worry and fear. He prostrated himself on the ground, repenting and blaming himself. As the time for the meal was approaching, he hurriedly wanted to cook the finest fragrant rice to offer to the Tathagata, but the Buddha immediately stopped him, saying, 'Just bring the food mixed with poison, there is no need to cook anything else.' The Buddha told the assembly, 'After receiving this food, first place it in your bowls, do not eat it.' -------------------------------------------------------------------------------- 。世间凡夫有其三毒：一者贪欲，二者瞋恚，三者愚痴。我今已于旷大劫来，灭烦恼火，心得清凉，于此三毒永尽无余，假使毒药大如须弥，所穿火坑广于大海，则于吾身不能为害；以佛、法、僧实行力故，一切恶毒自然消散。”作是说已令餐钵饭，佛及大众一无所损，彼外道辈潜窜泯迹。 申日长跪顶礼佛足，白言：“世尊！我大愚痴，信彼邪师造此恶行，唯愿大慈哀愍摄受，授我忏悔令离忧怖。”如来为说苦、集、灭、道四圣谛法。长者闻已，心净信解得证初果，作礼而退。 兔王舍身供养梵志缘起第六 菩萨往昔曾作兔王，以其宿世余业因缘，虽受斯报而能人语，纯诚质直未尝虚谬，积集智慧熏修慈悲，不生一念杀害之心。于彼无量百千兔中，禀性调柔居其上首，为彼徒属讲宣经法，劝令谛听善思念之：“我及汝等无始劫来，不修正行随恶流转，由四种因堕三恶道。所谓四者：贪、瞋、痴、慢。或由悭贪造十恶业，以是因缘堕饿鬼中，悭增上故其咽如针，长劫不闻浆水之名，设得少食变成火聚，皮骨连立受饥渴苦。或由瞋恚造十恶业，以是因缘堕傍生中，或为鸷兽、虎兕、毒蛇、无足、多足更相食啖，受驼牛报负重致远，项颔穿破偿住宿债 现代汉语译本：世间的凡夫俗子有三种毒害：第一是贪欲，第二是嗔恨，第三是愚痴。我如今已经经历了漫长的时间，熄灭了烦恼的火焰，内心清凉，对于这三种毒害永远断绝，没有丝毫剩余。即使毒药像须弥山一样巨大，所穿过的火坑比大海还要宽广，也不能对我造成伤害；因为佛、法、僧的真实力量，一切恶毒自然消散。’说完这些话，他让大家吃钵中的饭，佛陀和大众都没有受到任何损害，那些外道之徒则悄悄地逃走了。 申日长跪，顶礼佛足，说道：‘世尊！我太愚痴了，相信那些邪师，做了这些恶行，只希望您能大慈大悲，怜悯我，接纳我，让我忏悔，离开忧愁和恐惧。’如来为他讲说了苦、集、灭、道四圣谛的道理。长者听了之后，内心清净，生起信心和理解，证得了初果，行礼后退下。 菩萨过去曾经做过兔王，因为他前世的业力因缘，虽然受了兔子的报身，却能说人话，纯真诚实，从不虚假，积累智慧，修习慈悲，不生起一丝一毫的杀害之心。在无数的兔子中，他天性温和，居于首领的位置，为他的部下宣讲佛法，劝他们仔细听闻，好好思考：‘我和你们从无始劫以来，没有修正道，随着恶业流转，因为四种原因堕入三恶道。这四种原因就是：贪、嗔、痴、慢。或者因为悭吝贪婪造作十恶业，因此堕入饿鬼道中，因为悭吝心太强，咽喉像针一样细，长久听不到浆水的声音，即使得到少许食物也会变成火焰，皮包骨头，遭受饥渴的痛苦。或者因为嗔恨造作十恶业，因此堕入畜生道中，或者成为猛兽、老虎、毒蛇、无足或多足的动物，互相吞食，或者受驼牛的报应，背负重物，长途跋涉，脖子和下巴被磨破，偿还前世的债务。’ English version: The ordinary people of the world have three poisons: the first is greed, the second is hatred, and the third is ignorance. I have now, for countless eons, extinguished the flames of affliction, my heart is cool and clear, and these three poisons are forever eradicated, with nothing remaining. Even if poison were as large as Mount Sumeru, and the fiery pit I passed through were wider than the ocean, it could not harm me; because of the true power of the Buddha, Dharma, and Sangha, all evil poisons naturally dissipate.’ After saying this, he had the meal in the bowls served, and the Buddha and the assembly suffered no harm, while those heretics secretly fled and disappeared. Shen Ri knelt down, bowed at the Buddha's feet, and said, ‘World Honored One! I am so foolish, believing those evil teachers and committing these evil deeds. I only hope that you, with great compassion, will have mercy on me, accept me, allow me to repent, and leave behind sorrow and fear.’ The Tathagata then explained the Four Noble Truths of suffering, its cause, its cessation, and the path to its cessation. After hearing this, the elder’s heart became pure, he developed faith and understanding, attained the first fruit, bowed, and withdrew. The Bodhisattva in the past was once a rabbit king. Due to the karmic conditions of his past lives, although he was born as a rabbit, he could speak human language. He was pure, sincere, and never false. He accumulated wisdom, cultivated compassion, and never had a single thought of killing. Among countless rabbits, he was gentle by nature and held the position of leader. He preached the Dharma to his followers, urging them to listen carefully and contemplate well: ‘From beginningless time, you and I have not practiced the right path, but have followed the flow of evil, and have fallen into the three evil realms due to four causes. These four causes are: greed, hatred, ignorance, and arrogance. Or, due to stinginess and greed, we commit the ten evil deeds, and therefore fall into the realm of hungry ghosts. Because of the intensity of stinginess, our throats are as thin as needles, and for a long time we do not hear the sound of water. Even if we obtain a little food, it turns into flames. We are skin and bones, suffering from hunger and thirst. Or, due to hatred, we commit the ten evil deeds, and therefore fall into the animal realm, becoming fierce beasts, tigers, poisonous snakes, creatures without feet or with many feet, devouring each other, or receiving the retribution of being a camel or ox, carrying heavy loads, traveling long distances, with our necks and chins worn through, repaying debts from past lives.’ -------------------------------------------------------------------------------- 。或由愚痴造十恶业，以是因缘堕于地狱，无净慧故拨无因果，毁佛、法、僧断学般若，入于苦处，八寒、八热、刀山、剑林种种治罚。或由我慢造十恶业，以是因缘堕修罗中，心常谄曲贡高自大，离善知识不信三宝，虽受福报如彼天中，常苦斗战残害支节。我今略陈如是诸趣所受众苦，若具说者穷劫不尽。又我与汝盲无慧眼，痴增上故受彼兔身，常受饥渴乏于水草，处于林野周慞惊怖，或为罝网机陷所困，为彼猎者之所伤害，现受此苦深可厌患，汝等各各发勤勇心，修十善行趣出离道，求生胜处。” 是时兔王常为同类，宣说如上相应法要。有一外道婆罗门姓，厌世出家修习仙道，远离爱欲不起瞋恚，饮水食果乐居闲寂，长护爪发为梵志相。忽于一时遥闻兔王为彼群兔宣说经法，而自咨嗟乃作是言：“我今虽得生于人中，愚痴无智，不及彼兔了达善法开悟于他。此必大权圣贤所化，或是梵王大自在等，我因得闻彼所说法，身心泰然离诸热恼。今此兔王自性仁贤，善能发明先圣之道，分别善恶报应之理，我从昔来栖止山谷，草衣木食求出离道，未逢师友如是教诲，今始遇之喜跃无量。” 是时仙人即起合掌，诣兔王所安徐而言：“奇哉大士！现此权身，能为有情广宣法要 现代汉语译本：或者因为愚痴造作十恶业，因为这样的因缘堕入地狱，因为没有清净的智慧而否定因果，诋毁佛、法、僧，断绝学习般若，进入痛苦的地方，遭受八寒地狱、八热地狱、刀山、剑林等各种惩罚。或者因为我慢造作十恶业，因为这样的因缘堕入修罗道中，心中常常谄媚弯曲，贡高自大，远离善知识，不相信三宝，虽然享受福报如同天人，却常常遭受战斗残杀肢体的痛苦。我今天简略地陈述这些各道所受的种种痛苦，如果详细说的话，穷尽劫数也说不完。而且我和你们一样，都是盲目没有智慧的眼睛，因为愚痴的缘故而受这兔子的身体，常常遭受饥饿干渴，缺乏水草，处在林野中到处惊慌恐惧，或者被罗网陷阱所困，被那些猎人所伤害，现在所受的这些痛苦实在令人厌恶。你们各自都要发奋努力，修习十善行，走向解脱之道，求生到更好的地方。 现代汉语译本：当时兔王常常为同类宣说如上相应的佛法要义。有一个外道婆罗门，厌倦世俗而出家修习仙道，远离爱欲，不起嗔恨，饮水吃果，喜欢居住在清静的地方，留长指甲和头发作为梵志的标志。忽然有一天，他远远地听到兔王为那些兔子宣说佛法，于是自己感叹道：‘我如今虽然投生为人，却愚痴没有智慧，比不上那只兔子通达善法，开导他人。这必定是具有大权力的圣贤所化现的，或者是梵天王、大自在天等，我因为听闻他所说的法，身心泰然，远离各种烦恼。如今这兔王天性仁慈贤良，善于阐明先圣的道理，分别善恶报应的道理，我从以前就栖息在山谷中，穿着草衣，吃着树木的果实，寻求解脱之道，没有遇到像这样的师友教诲，今天才遇到，欢喜踊跃，无法言表。’ 现代汉语译本：当时仙人立即起身合掌，走到兔王面前，慢慢地说：‘真是奇特啊，大士！您显现这样的权巧之身，能够为众生广泛宣说佛法要义。’ English version: Or, due to ignorance, one commits the ten evil deeds, and because of this cause, falls into hell. Lacking pure wisdom, one denies cause and effect, slanders the Buddha, Dharma, and Sangha, cuts off the study of Prajna, and enters into suffering places, enduring the various punishments of the eight cold hells, eight hot hells, mountains of knives, and forests of swords. Or, due to arrogance, one commits the ten evil deeds, and because of this cause, falls into the Asura realm. The mind is always deceitful and arrogant, far from good teachers, and does not believe in the Three Jewels. Although one enjoys blessings like the gods, one constantly suffers the pain of fighting and mutilating limbs. I have briefly described the various sufferings endured in these realms. If I were to describe them in detail, it would be endless even through countless eons. Moreover, you and I are blind, lacking the eyes of wisdom. Due to increased ignorance, we have received this rabbit body, constantly suffering from hunger and thirst, lacking water and grass, living in the wilderness, constantly frightened and fearful, or trapped by nets and snares, harmed by hunters. The suffering we are experiencing now is truly detestable. Each of you should strive diligently, cultivate the ten good deeds, and pursue the path of liberation, seeking to be reborn in a better place. English version: At that time, the Rabbit King often proclaimed the corresponding Dharma teachings to his fellow rabbits. There was an ascetic Brahmin of another path who, weary of the world, left home to cultivate the path of immortality. He was far from desire and did not give rise to anger. He drank water and ate fruit, enjoying living in solitude, keeping his nails and hair long as a sign of a Brahmin. Suddenly, one day, he heard from afar the Rabbit King proclaiming the Dharma to the rabbits, and he sighed to himself, saying, 'Although I am now born as a human, I am foolish and lack wisdom, not as good as that rabbit who understands the good Dharma and enlightens others. This must be a manifestation of a great and powerful sage, or perhaps Brahma, the Great Free One, etc. Because I have heard the Dharma he speaks, my body and mind are at peace, free from all afflictions. Now, this Rabbit King is by nature benevolent and virtuous, skilled in elucidating the teachings of the ancient sages, distinguishing the principles of good and evil retribution. Since the past, I have dwelled in the mountains and valleys, wearing grass clothes and eating the fruits of trees, seeking the path of liberation, and have not encountered a teacher or friend like this. Today, I have finally met him, and my joy is immeasurable.' English version: At that time, the ascetic immediately rose, put his palms together, and approached the Rabbit King, speaking slowly, 'How wondrous, Great Being! You manifest this expedient body, able to widely proclaim the essential Dharma to sentient beings.' -------------------------------------------------------------------------------- 。汝今真是持大法者，必当所蕴正法之藏，愿今为我开示演说最上究竟出离之道。我先修习婆罗门法，久受勤苦殊无所益，譬如有人信顺愚夫钻冰求火不可得也，愿投仁者作归依处。” 时兔答言：“大婆罗门！我今所说解脱之法，能尽苦际，称汝机者，但当发问无所吝惜。我已久除悭贪之垢，为利有情乐住生死，化彼同类受是兔身。” 是时仙人闻是说已，心大欢喜得未曾有：“我今幸得亲附慈化，愿垂教诲勿辞劳倦，凡历多年义深亲友，食草饮泉与兔无异。” 时世人民枉行非法，惯习罪恶福力衰微，善神舍离灾难竞起，共业所招令天亢旱，经于数载不降甘雨，草木焦枯泉源干涸。时婆罗门即作是念：“我今年迈复阙所食，若唯止此转增饥羸。”乃白兔言：“今且暂离往至余处，幸勿见讶。” 兔即告曰：“大仙！今者不乐其所，诚恐误犯冀乞容恕，久要之言俄成轻别。” 婆罗门曰：“此处幽寂绝其过患，诸兔调顺各不侵挠，但我薄祐乏其所食，久依大士获闻法味，要当终身藏之心腑，愿广其传以济群有，绝浆亡食已经旬日，恐命不保虚捐前功。” 兔闻是已悲哽而言：“今此睽违何时再遇？愿留一宿虔伸薄供 现代汉语译本：'您现在真是持有大法的人，必定蕴藏着正法的宝藏，希望您现在为我开示演说最上究竟的解脱之道。我先前修习婆罗门法，长期勤苦修行却毫无益处，就像有人相信愚蠢的人钻冰求火一样不可能得到，希望投靠您作为归依之处。' 现代汉语译本：'这时，兔子回答说：‘大婆罗门！我所说的解脱之法，能够彻底消除痛苦的根源，如果适合你的根机，尽管发问，我不会吝惜。我早已去除悭贪的污垢，为了利益众生而乐于留在生死轮回中，化身成兔子来教化同类。’ 现代汉语译本：'这时，仙人听了这话，心中非常欢喜，感到前所未有：‘我今天有幸亲近慈悲的教化，希望您不要推辞劳累，教导我。我们多年来情谊深厚，就像亲友一样，我吃草饮泉，和兔子没有什么不同。’ 现代汉语译本：'当时，世间人民枉行非法，习惯于罪恶，福德衰微，善神离去，灾难纷纷发生，共同的业力导致天旱，经过数年都不降下甘雨，草木枯焦，泉水干涸。这时，婆罗门就想：‘我今年纪大了，又缺少食物，如果只是待在这里，只会更加饥饿羸弱。’于是对兔子说：‘我现在要暂时离开，到其他地方去，希望你不要见怪。’ 现代汉语译本：'兔子就告诉他说：‘大仙！现在不乐意待在这里，恐怕会犯错，希望您能原谅。长久以来的约定，转眼间就要轻易分别。’ 现代汉语译本：'婆罗门说：‘这里幽静寂寞，没有过患，兔子们都温顺，互不侵扰，只是我福薄，缺少食物。我长期依止大士，听闻佛法，