English
' 。口发言时，舌何不缩？如何大地能载汝形？日光赫炎不燋汝身，云何彼河不漂汝去？” 时婆罗门语诸大臣：“汝等痴人何故见呵！譬如恶狗吠彼乞者，汝今疑我非婆罗门从远求耶！非是博学出家人乎？汝等愚恶亦不能知诸婆罗门所有威力，汝不知耶？日月亏盈大海咸苦，阇㝹神仙吞饮恒河，十二年中断绝不流。自在天王面上三目，瞿昙仙人于释身上化千女根，婆私吒仙变帝释身为𦍞羊形，毗仇大仙食须弥山如食乳糜，如此之事尽是我等婆罗门力。我今来此，亦不为卿空言绮饰，谁当不能君王自言能一切施，我今从乞有何可责？” 时，月光王即语诸臣：“卿等今者不应见遮，我今当令此婆罗门所愿满足。汝当观察，我今治国无有贪淫、瞋恚、愚痴，所得果报今已成就，舍身时到如蛇脱皮。汝等当知，我今以此不坚之身易彼坚身、不坚之财贸易坚财、不坚之命贸易坚命。如我先时常为汝说大人之法、今正是时；亦常劝汝向于正法，闭塞诸恶开诸善门，于菩提中种诸善根，薄诸烦恼渐解家系，如我所得，如是功德，汝亦当得。是故我今放舍身命，汝当欢喜不应忧苦，若我贪身不能为者，犹当苦言慰喻令作。况我今日能自开割，而汝反更遮固不听，譬如有人以草易毳服毒愈病。我亦如是，舍不坚牢身得坚牢身。” 时诸大臣，复作是言：“王今不应计是事得坚牢身。”时诸大臣，复作是言：“王今不应计是事也。所以者何？大王乃是臣等所依，王今此身一切共有，共有之法何得独为一婆罗门而欲放舍？舍此身已，财施之事云何能办？若不能办，受苦者众 现代汉语译本：当他说话时，为什么舌头不缩回去？为什么大地能够承载你的形体？阳光如此炽热，为什么不烧焦你的身体？为什么河流没有把你冲走？ 现代汉语译本：当时，婆罗门对大臣们说：‘你们这些愚蠢的人，为什么这样责备我！就像恶狗对着乞丐吠叫一样，你们现在怀疑我不是从远方来的婆罗门吗？难道我不是博学的出家人吗？你们这些愚蠢的家伙，也不知道婆罗门所拥有的力量，你们不知道吗？日月有盈亏，大海是咸的，阇㝹神仙可以吞饮恒河，让它十二年断流。自在天王的脸上长着三只眼睛，瞿昙仙人可以在释迦身上化出千个女根，婆私吒仙人可以把帝释变成山羊的形状，毗仇大仙可以像吃乳糜一样吃掉须弥山，这些都是我们婆罗门的力量。我今天来到这里，也不是为了空谈虚饰，谁会不能像君王一样自称能够施舍一切呢？我今天来乞讨，有什么可责备的？’ 现代汉语译本：当时，月光王对大臣们说：‘你们现在不应该阻止我，我今天一定要满足这位婆罗门的愿望。你们应当观察，我今天治理国家，没有贪婪、嗔恨、愚痴，所得到的果报现在已经成就，舍弃身体的时候就像蛇脱皮一样。你们应当知道，我今天用这个不坚固的身体换取坚固的身体，用不坚固的财富换取坚固的财富，用不坚固的生命换取坚固的生命。就像我之前常常对你们说的大人之法，现在正是时候；我也常常劝你们走向正法，关闭一切恶门，开启一切善门，在菩提中种下各种善根，减少各种烦恼，逐渐解脱家庭的束缚，就像我所得到的功德一样，你们也应当得到。所以，我今天放舍身命，你们应当欢喜，不应该忧愁痛苦，如果我贪恋身体不能这样做，也应当用好言好语安慰劝说我去做。何况我今天能够自己割舍，而你们反而阻止不听，就像有人用草换取毛皮衣服，用毒药治病一样。我也是这样，舍弃不坚固的身体，得到坚固的身体。’ 现代汉语译本：当时，大臣们又说：‘大王现在不应该认为这件事能够得到坚固的身体。’大臣们又说：‘大王现在不应该考虑这件事。为什么呢？大王是我们所依赖的，大王现在的身体是大家共有的，大家共有的东西怎么能为了一个婆罗门而舍弃呢？舍弃这个身体之后，布施财物的事情又怎么能办到呢？如果不能办到，受苦的人就多了。’ English version: When speaking, why doesn't the tongue retract? How can the earth bear your form? The sunlight is so scorching, why doesn't it burn your body? Why doesn't the river wash you away? English version: At that time, the Brahmin said to the ministers, 'You foolish people, why do you reproach me like this! Like a vicious dog barking at a beggar, do you now doubt that I am not a Brahmin who has come from afar? Am I not a learned renunciate? You foolish fellows, you do not know the power that Brahmins possess, do you not know? The sun and moon wax and wane, the great sea is salty, the Jhanu deity can swallow the Ganges River, causing it to cease flowing for twelve years. The Free King has three eyes on his face, the Gautama sage can transform a thousand female organs on Shakya's body, the Vasishtha sage can transform Indra into the shape of a goat, and the Vikhya sage can eat Mount Sumeru like eating milk porridge. All these things are the power of us Brahmins. I have come here today, not for empty talk and embellishment. Who cannot, like a king, claim to be able to give everything? I have come to beg today, what is there to blame?' English version: At that time, King Moonlight said to the ministers, 'You should not stop me now, I must fulfill this Brahmin's wish today. You should observe that I govern the country today without greed, hatred, or ignorance. The karmic rewards I have obtained are now fulfilled, and the time to give up my body is like a snake shedding its skin. You should know that today I am exchanging this impermanent body for a permanent body, impermanent wealth for permanent wealth, and impermanent life for permanent life. Just as I have often told you about the ways of great people, now is the time; I have also often advised you to turn to the righteous path, close all evil doors, open all good doors, plant all good roots in Bodhi, reduce all afflictions, and gradually break free from family ties. Just as I have obtained merit, you should also obtain it. Therefore, I am giving up my life today. You should be happy and not be sad and distressed. If I were greedy for my body and could not do this, you should also comfort and persuade me with kind words to do it. Moreover, today I am able to cut myself open, but you are preventing me and not listening. It is like someone exchanging grass for a fur coat, or using poison to cure a disease. I am also like this, giving up an impermanent body to obtain a permanent body.' English version: At that time, the ministers said again, 'Your Majesty should not think that this matter will obtain a permanent body.' The ministers said again, 'Your Majesty should not consider this matter. Why? Your Majesty is the one we rely on, and Your Majesty's body is shared by everyone. How can something shared by everyone be given up for the sake of one Brahmin? After giving up this body, how can the matter of giving away wealth be accomplished? If it cannot be accomplished, many people will suffer.' 。王身虽一天下共之，云何今日独欲自在？譬如多人共一妙宝，有人独用岂得自在？王身今者，亦复如是。” 尔时，大王和颜悦色向诸大臣复作是言：“汝等先当起慈愍心观婆罗门，然后我当舍头施之。”尔时，大王告婆罗门：“汝小远去，听我慰喻诸臣民已，当相发遣。”时婆罗门即便小却。 尔时，大王告诸臣言：“汝不知我本日所愿常欲利益诸众生耶！我已为汝所作成办，复当满此婆罗门愿。此婆罗门曾于往昔与我有怨，余报未毕常以系心，更无余缘可以偿之，要当舍头而令永毕。自我受身常行正法，今为此人亦行正法。卿等速去。”唤婆罗门令还本处，作如是言：“汝无巧智不知时宜，于大众中求索我头，何故不于僻静之处而求索耶？我今为汝谏喻诸臣，令汝安隐得全性命；设不谏者汝之身命何得全济？汝小远去至彼静处，须我发遣诸大臣已，我当就汝断头相施。”时，婆罗门闻王语已，即便远去。 尔时，大王遣诸臣已，即便至彼语婆罗门言：“汝今若为我怨所遣索我头者，我亦于汝无仇嫌心。若自来索有何因缘？汝婆罗门应起慈心，设起慈心即当生天，怨心如火汝当速灭，瞋恚在心不见法义，修忍之人除去瞋恚，瞋恚污心形不端正，犹如云雾障蔽净月。出家之人所应不生，生瞋恚者不得端正，犹如饮酒嗌气臭秽。” 婆罗门言：“汝今所说虽为妙善，而我粗犷何能信受？但施我头无更余言。我今闻汝所说虽善，闻已倍更增益瞋恚，犹如膏油投之猛火 现代汉语译本：国王的身体虽然是天下人共同拥有的，为何今日却想独自自在？譬如多人共有一件珍宝，有人独用岂能自在？国王的身体现在也是如此。 当时，大王和颜悦色地对各位大臣说：‘你们应当先发起慈悲怜悯之心看待婆罗门，然后我再舍头施舍给他。’当时，大王告诉婆罗门：‘你稍微走远一点，等我安抚劝慰各位臣民之后，再打发你。’当时，婆罗门就稍微退开了。 当时，大王告诉各位大臣说：‘你们不知道我平日的心愿是常常想要利益众生吗！我已经为你们所做的事情都办妥了，现在还要满足这个婆罗门的愿望。这个婆罗门曾经在过去与我有仇怨，剩余的报应没有结束，常常记挂在心，没有其他缘由可以偿还，一定要舍弃头颅才能彻底了结。我自从受生以来，常常奉行正法，现在为了这个人也要奉行正法。你们快走吧。’然后呼唤婆罗门回到原来的地方，这样说道：‘你没有智慧，不知道时机，在大众之中求索我的头颅，为什么不在僻静的地方求索呢？我现在为你劝说我的大臣，让你能够安稳地保全性命；如果我不劝说，你的性命怎么能够保全呢？你稍微走远一点到那个安静的地方，等我打发了各位大臣之后，我就会到你那里断头施舍给你。’当时，婆罗门听了国王的话，就走远了。 当时，大王打发了各位大臣之后，就到了婆罗门那里对他说：‘你现在如果是被我的仇人派遣来索取我的头颅，我也对你没有仇恨之心。如果是你自己来索取，又是什么原因呢？你婆罗门应当发起慈悲之心，如果发起慈悲之心就应当升天，怨恨之心如同火焰，你应当快速熄灭，嗔恚在心中就看不到法义，修行忍辱的人应当除去嗔恚，嗔恚污染内心，容貌就不端正，犹如云雾遮蔽了清净的月亮。出家之人不应该产生嗔恚，产生嗔恚的人就不能端正，犹如饮酒后口中散发着臭气。’ 婆罗门说：‘你现在所说的虽然美妙善良，但是我很粗鲁，怎么能够相信接受呢？你只管把头施舍给我，不要再说其他的话了。我现在听了你所说的话虽然很好，但是听了之后反而更加增添了嗔恚，犹如把油脂投入猛火之中。’ English version: Although the king's body is shared by all under heaven, why do you desire to be free today? For example, if many people share a precious treasure, how can one person be free to use it alone? The king's body is the same now. At that time, the Great King, with a kind and pleasant expression, said to the ministers, 'You should first develop a compassionate heart towards the Brahmin, and then I will give my head to him.' At that time, the Great King told the Brahmin, 'Please go a little further away, and after I have comforted and persuaded my ministers, I will send you away.' Then the Brahmin retreated a little. At that time, the Great King told the ministers, 'Do you not know that my daily wish is to always benefit all living beings? I have already accomplished what I have done for you, and now I must fulfill this Brahmin's wish. This Brahmin had a grudge against me in the past, and the remaining retribution has not ended, so he always keeps it in mind. There is no other way to repay it, so I must give up my head to end it completely. Since I received this body, I have always practiced the righteous Dharma, and now I will practice the righteous Dharma for this person as well. You should leave quickly.' Then he called the Brahmin back to his original place and said, 'You are not wise and do not know the right time. You are asking for my head in public. Why don't you ask for it in a secluded place? I am now persuading my ministers for you, so that you can safely preserve your life. If I do not persuade them, how can your life be preserved? Go a little further away to that quiet place, and after I have sent away my ministers, I will go to you and cut off my head to give to you.' At that time, the Brahmin heard the king's words and went far away. At that time, after the Great King had sent away his ministers, he went to the Brahmin and said to him, 'If you are sent by my enemy to ask for my head, I have no hatred for you. If you come to ask for it yourself, what is the reason? You Brahmin should develop a compassionate heart. If you develop a compassionate heart, you should ascend to heaven. The heart of resentment is like a flame, and you should quickly extinguish it. If anger is in your heart, you cannot see the meaning of the Dharma. Those who practice patience should remove anger. Anger defiles the heart, and the appearance becomes unseemly, like clouds obscuring the clear moon. Those who have left home should not generate anger. Those who generate anger cannot be upright, like the foul odor from the mouth after drinking alcohol.' The Brahmin said, 'What you say now is beautiful and good, but I am rough and how can I believe and accept it? Just give me your head and say no more. Although what you say is good, hearing it only increases my anger, like pouring oil on a raging fire.' 时，王答言：“我从生来未曾劝人而为恶事，今此身者随汝自斫，是身可恶犹如粪坑实不爱之，但怜愍汝堕地狱耳。” 婆罗门言：“言地狱者为在何处？” 尔时，大王即起悲心，而作是言：“怪哉众生！咄哉世间！乃无一人修行善法为己利者。我虽种种劝谏是人，而其本心犹乐行恶，譬如苍蝇在蜜器中，有人拔出心犹乐着，以乐着故乃至丧命，是婆罗门亦复如是。” 时，婆罗门持一利刀，以鹿皮覆即便出之，捉王头发系之树上，以瞋恚心欲斩王头。刀误不及，斫断树枝；时婆罗门谓已斫，竟即生欢喜，以是菩萨及诸天神威德力故，乃至不见其王身首。 尔时，树神语婆罗门言：“何处当有婆罗门人，受畜利刀杀害人命，汝手云何不堕于地？地何不裂陷汝身耶？云何于此清净人边生是恶心？汝身所以不陷地者，赖是菩萨拥护汝故。” 时，婆罗门谓得真实断菩萨头，怨心得解即便还去，王亦还宫身安无损。菩萨摩诃萨，行檀波罗蜜时，能作如是，无所不舍。 ◎菩萨本缘经卷中 菩萨本缘经卷下 吴月支优婆塞支谦字恭明译◎ 兔品第六 菩萨摩诃萨， 若堕于畜生， 所行诸善法， 外道不能及 当时，国王回答说：‘我从出生以来，从未劝人做坏事。现在这身体随你砍斫，这身体可憎恶，犹如粪坑，我实在不爱惜它，只是怜悯你将堕入地狱罢了。’ 婆罗门问：‘你说的地狱在哪里？’ 这时，大王生起悲悯之心，说道：‘奇怪啊，众生！可叹啊，世间！竟然没有一个人修行善法是为了自己利益的。我虽然种种劝谏这个人，但他本心仍然乐于作恶，就像苍蝇在蜜罐中，有人把它拔出来，它仍然喜欢粘着，因为喜欢粘着，甚至丧失性命。这个婆罗门也是这样。’ 当时，婆罗门拿着一把利刀，用鹿皮盖住，然后拿出来，抓住国王的头发绑在树上，用嗔恨心想要砍国王的头。刀没砍到，砍断了树枝。当时婆罗门以为已经砍了，就生起欢喜心。因为菩萨和诸天神威德力的缘故，甚至看不到国王的头和身体。 这时，树神对婆罗门说：‘哪里会有婆罗门人，拿着利刀杀害人命，你的手为什么不掉在地上？地为什么不裂开吞噬你的身体？为什么对这个清净的人产生这样的恶心？你身体之所以没有陷落到地里，是因为菩萨在保护你。’ 当时，婆罗门以为真的砍断了菩萨的头，怨恨的心解开了，就回去了。国王也回到宫中，身体安然无恙。菩萨摩诃萨在行布施波罗蜜时，能够做到这样，没有什么不能舍弃的。 At that time, the king replied, 'Since I was born, I have never persuaded anyone to do evil. Now, this body is yours to chop as you please. This body is detestable, like a cesspool, and I do not cherish it at all, but I pity you for falling into hell.' The Brahmin asked, 'Where is this hell you speak of?