English
' Today, you should regard me as you would your parents, siblings, and wise teachers; if you enter my palace, treat it as your own home, and take whatever you need; today I am giving generously, so do not have any doubts or hesitations, and after taking what you need, practice good deeds; besides providing for yourselves, you should also share the remaining wealth with others, and if you need my life, I will not begrudge it, I only wish that all may receive peace and happiness.' At that time, after King Moonlight had spoken these words, he had all the precious treasures in the palace brought out and distributed freely, regarding the people as his parents, siblings, and children, his face was kind and gentle, like the autumn moon. All the people revered this king, as they would their parents and siblings, and looked at the king with kind eyes, like looking at blue lotuses. At that time, the people of the country did not carry swords or weapons, and all followed the king in practicing the ten virtues, just as a bull king leads his herd, and as the stars follow the moon; just as merchants follow their leader, and as soldiers follow their general; just as grapes are sweet because their fruit is sweet; just as sandalwood trees have fragrant roots and flowers. King Moonlight caused all the people to practice the ten virtues, and it was the same. At that time, there was not even one person in the country who had anger, jealousy, arrogance, pride, violence, stole from others, committed adultery, spoke with a double tongue, used harsh words, was greedy, hateful, or had wrong views. 。是月光王虽非圣帝，而其人民悉行十善，是时人民虽无草衣、果蓏之食，而其体貌与仙无异，皆贪深山空闲之处，以爱王故不能舍离。时王如是行善法已，有诸沙门婆罗门等，称传其德遍满诸方。 尔时，有一老婆罗门，舍家爱欲，居在雪山；长发须爪为梵行相，结草障身水果御饥。闻有人言，有月光王者好施无悭。闻是语已，因往本习，即生恶念。犹如猛火投之膏油，膏油既至，倍复炽然；亦如毒药投生血中其力则盛，譬如渴人饮于碱水，如秋增热春多涕唾。是婆罗门住深山中，闻王功德增益瞋恚，亦复如是；犹师子睡闻獐鹿声，是婆罗门增长瞋恚，亦复如是。复作是念：“一切世间，皆悉愚痴，无有智慧，而为是王之所诳惑。我今当往，求索一物，审知是王能舍离不？”复作是念：“但不有人从乞身命，若有索者必当退转。”作是念已，即出深山，弃舍净法，瞋恚增长，口如赤铜，衔唇切齿，挥攉角张。譬如恶龙放雹杀谷、如金刚杵摧破大山、如阿修罗王遮捉日月、犹如暴雨漂没村落、猛盛大火焚烧干草。是婆罗门，亦复如是，持是恶心，往迦尸城月光王所。示现如是本习恶相，身体战动，口言謇吃，行不直路。手卷撩捩，眉须迅丽，头发刺竖，覆手五指如五龙头，心中毒盛犹如恶蛇，瞋气㶿郁烟炎俱起，诈言：“大王！我在雪山，遥闻王名欢喜踊跃无量。我观诸王无如汝比，而此土地功德难量，复得值遇如是法王。大王今日为利益他，应当自舍所有身命，修正法者卧悟常安，我今欲请大王一事 现代汉语译本：那时，月光王虽然不是圣明的帝王，但他的人民都奉行十善。当时的人民虽然没有粗布衣裳和瓜果食物，但他们的体貌却和神仙一样，都喜欢深山幽静的地方，因为爱戴国王而不愿离开。当时，国王这样奉行善法后，有许多沙门和婆罗门等，称颂他的美德传遍四方。 当时，有一位年老的婆罗门，舍弃了家庭的欲望，居住在雪山中；他留着长发，指甲很长，以此作为梵行的象征，用草遮身，吃水果充饥。他听说有人说，有一位月光王喜欢施舍，没有吝啬之心。听到这话后，他因为过去的习性，立刻产生了恶念。这就像猛火投入油脂，油脂一到，火焰更加炽烈；也像毒药投入血液中，毒性就会增强；又像口渴的人喝了碱水，像秋天更加炎热，春天多流鼻涕。这位婆罗门住在深山中，听到国王的功德，反而更加增添了瞋恚，也像这样；就像狮子睡觉时听到獐鹿的声音，这位婆罗门增长瞋恚，也是这样。他又想：‘世间所有的人，都非常愚痴，没有智慧，被这个国王所迷惑。我今天应当去，向他索要一样东西，看看这个国王能不能舍弃？’他又想：‘只是没有人向他索要身命，如果有人索要，他必定会退缩。’这样想着，他就离开了深山，抛弃了清净的修行，瞋恚增长，嘴唇像赤铜一样，咬紧牙关，挥舞着手臂，张牙舞爪。就像恶龙降下冰雹摧毁庄稼，像金刚杵摧毁大山，像阿修罗王遮挡日月，就像暴雨淹没村庄，猛烈的火焰焚烧干草。这位婆罗门，也是这样，怀着恶毒的心，前往迦尸城月光王那里。他显现出过去习性的恶相，身体颤抖，说话结巴，走路不走正路。他手舞足蹈，眉毛胡须竖立，头发像刺一样竖起，手掌张开，五指像五个龙头，心中充满毒素，像一条恶蛇，瞋恚之气像烟火一样升腾，他假装说：‘大王！我在雪山，远远听到大王的名声，欢喜踊跃，无量无边。我看过许多国王，没有一个能比得上您，而且这片土地的功德也难以估量，又能遇到像您这样的法王。大王今天为了利益他人，应当舍弃自己的身命，修行正法的人，无论睡着还是醒着都安稳，我今天想请大王一件事。’ English version: At that time, although King Moonlight was not a holy emperor, his people all practiced the ten virtues. Although the people at that time did not have clothes made of grass or food from fruits and vegetables, their appearance was like that of immortals. They all loved the secluded places in the deep mountains and were unwilling to leave because of their love for the king. At that time, after the king practiced good deeds in this way, there were many Shramanas and Brahmins who praised his virtues and spread them in all directions. At that time, there was an old Brahmin who abandoned his family desires and lived in the snowy mountains. He kept long hair and nails as a sign of his ascetic practice, used grass to cover his body, and ate fruits to satisfy his hunger. He heard someone say that there was a King Moonlight who liked to give alms and was not stingy. After hearing this, due to his past habits, he immediately developed evil thoughts. This was like throwing oil into a raging fire; once the oil was added, the flames would become even more intense. It was also like poison entering the bloodstream, where its power would increase. It was like a thirsty person drinking alkaline water, like the heat increasing in autumn, and like having a runny nose in spring. This Brahmin, living in the deep mountains, heard of the king's merits and instead increased his anger, just like this. It was like a lion sleeping and hearing the sound of a deer; the Brahmin's anger grew in the same way. He thought, 'All the people in the world are foolish and lack wisdom, and they are deceived by this king. I should go today and ask him for something to see if this king can give it up.' He also thought, 'But no one has asked him for his life. If someone asks, he will surely retreat.' Thinking this, he left the deep mountains, abandoned his pure practice, and his anger grew. His lips were like red copper, he clenched his teeth, waved his arms, and bared his fangs. It was like an evil dragon dropping hail to destroy crops, like a vajra pestle destroying a great mountain, like an Asura king blocking the sun and moon, like a torrential rain submerging villages, and like a raging fire burning dry grass. This Brahmin, in the same way, with an evil heart, went to King Moonlight in the city of Kashi. He showed the evil signs of his past habits, his body trembling, his speech stammering, and he did not walk straight. He gesticulated wildly, his eyebrows and beard stood up, his hair stood up like thorns, his palms were open, and his five fingers were like five dragon heads. His heart was full of poison, like an evil snake, and his anger rose like smoke and flames. He pretended to say, 'Great King! I was in the snowy mountains, and from afar I heard of your name, and I was overjoyed beyond measure. I have seen many kings, and none can compare to you. Moreover, the merits of this land are immeasurable, and I have been able to meet a Dharma king like you. Great King, today, for the benefit of others, you should give up your own life. Those who practice the right Dharma are always at peace, whether sleeping or awake. Today, I would like to ask you for one thing.' 王即答言：“大婆罗门不须多语，请敕所作，随其所须悉当奉施，若象马、车牛、金银、琉璃、衣服、珍宝、奴婢使人悉当给与。婆罗门！汝今当知，是诸众生三毒所恼，流转生死无有脱期，老病死法常害众生，唯我一人能独出离，但为众生故久住世耳，随汝所爱，悉当与之。” 婆罗门言：“王若能尔，先当定心莫令倾动。” 王即答言：“我从昔来，常立誓愿，心难得动，我为众生发菩提心，尚舍身命况余外物。汝今当知，家有钱财不能施者，当知是人则为守奴，犹如毒树虽生华实无人受用，井深绳短水无由得，有财不施亦复如是；若见乞者面目颦蹙，当知是人开饿鬼门。” 婆罗门言：“善哉！大王！构之虚言，复何所益，若能尔者，以头见施。” 时诸大臣闻是语已，语婆罗门言：“怪哉大贼！从何处来？以此人口宣无义言。”即以土石竞共打坌，复共唱言：“如此人者非婆罗门，何处当有衣草，鹿皮，长发，节食，宣说如是蕀刺之言。身体被服犹如仙圣，口所发言剧旃陀罗，身行口言不相副称，当知必定非婆罗门，乃是罗刹弊恶鬼神。咄哉恶人！汝今来此，欲干我等正法河耶？如金翅鸟欲食法龙断法雨乎？汝如恶风吹灭法炬，是大恶象欲拔法树，成死恶人无有道理 国王立刻回答说：‘大婆罗门不必多说，请下令要做什么，凡是你需要的，我都会全部奉献给你。无论是大象、马匹、车辆、牛、金银、琉璃、衣服、珍宝、奴婢还是仆人，我都会给予。婆罗门！你应当知道，这些众生被贪嗔痴三毒所困扰，在生死轮回中流转，没有解脱之期。老、病、死这些法则常常伤害众生，只有我一人能够独自解脱，但为了众生的缘故，我才久住世间。你想要什么，我都会给你。’ 婆罗门说：‘大王如果真能做到这样，首先应当坚定心意，不要动摇。’ 国王立刻回答说：‘我从过去以来，常常立下誓愿，心很难动摇。我为了众生发菩提心，尚且能舍弃身命，更何况是身外之物。你应当知道，家里有钱财却不肯施舍的人，应当知道这个人是钱财的奴隶，就像毒树虽然开花结果却无人享用，井深绳短无法取水一样，有钱不施舍也是如此。如果见到乞讨的人就皱眉头，应当知道这个人是打开了饿鬼道的大门。’ 婆罗门说：‘好啊！大王！说空话又有什么用呢？如果真能做到，就用你的头来布施吧。’ 当时，各位大臣听到这话后，对婆罗门说：‘奇怪啊，你这个大强盗！从哪里来的？用这种口说无义的话。’随即用土块石头一起投掷他，又一起喊道：‘这个人不是婆罗门，哪里会有穿草衣、鹿皮、长发、节食，说出这种尖酸刻薄的话的人。身体的装束像仙人圣贤，口里说出的话却像旃陀罗一样，行为和言语不相符，应当知道他必定不是婆罗门，而是罗刹恶鬼。可恶的人！你今天来这里，是想干扰我们的正法河流吗？像金翅鸟想吃掉法龙，断绝法雨吗？你像恶风吹灭法炬，像大恶象想拔掉法树，是成死恶人，没有道理！’ The king immediately replied, 'Great Brahmin, there's no need for much talk. Please command what you wish to be done. Whatever you need, I will offer it all. Whether it be elephants, horses, carriages, oxen, gold, silver, lapis lazuli, clothing, treasures, slaves, or servants, I will provide them. Brahmin! You should know that these beings are troubled by the three poisons of greed, anger, and delusion, and they transmigrate in the cycle of birth and death without a time of liberation. The laws of old age, sickness, and death constantly harm beings. Only I alone am able to break free, but for the sake of beings, I remain in the world. Whatever you desire, I will give it to you.' The Brahmin said, 'If the king can truly do this, first you must steady your mind and not let it waver.' The king immediately replied, 'Since the past, I have always made vows, and my mind is difficult to move. I have generated the Bodhi mind for the sake of beings, and I would even give up my life, let alone external things. You should know that those who have wealth at home but are unwilling to give it away should be known as slaves to their wealth, just like a poisonous tree that bears flowers and fruits but no one enjoys them, or a deep well with a short rope that cannot draw water. Having wealth but not giving it away is the same. If one frowns upon seeing a beggar, one should know that this person is opening the gates to the hungry ghost realm.' The Brahmin said, 'Well said, Great King! What is the use of empty words? If you can truly do it, then give me your head as an offering.' At that time, the ministers, upon hearing these words, said to the Brahmin, 'Strange, you great thief! Where did you come from? Uttering such meaningless words.' They then threw clods of earth and stones at him, and together they shouted, 'This person is not a Brahmin. Where would one find someone who wears grass clothing, deer skin, has long hair, fasts, and speaks such sharp and thorny words? His attire is like that of a sage, but the words he speaks are like those of a Chandala. His actions and words do not match. It should be known that he is definitely not a Brahmin, but a Rakshasa, an evil ghost. Wretched person! You have come here today, wanting to disturb our river of the true Dharma? Like a Garuda wanting to eat the Dharma dragon and cut off the rain of Dharma? You are like an evil wind blowing out the Dharma lamp, like a great evil elephant wanting to uproot the Dharma tree, a dead evil person without reason!