English
' Then, the great king felt compassion and said, 'How strange are sentient beings! How lamentable is the world! There is not a single person who cultivates good deeds for their own benefit. Although I have repeatedly advised this person, his heart still delights in doing evil, like a fly in a honey pot. Even if someone pulls it out, it still likes to stick to it, and because of this attachment, it even loses its life. This Brahmin is the same.' At that time, the Brahmin took a sharp knife, covered it with deerskin, and then took it out. He grabbed the king's hair, tied it to a tree, and with anger, he wanted to cut off the king's head. The knife missed and cut off a tree branch. The Brahmin thought he had already cut it, and he became happy. Because of the power of the Bodhisattva and the gods, he could not even see the king's head and body. At that time, the tree spirit said to the Brahmin, 'Where would there be a Brahmin who would take a sharp knife and kill a person? Why doesn't your hand fall to the ground? Why doesn't the earth split open and swallow your body? Why do you have such evil thoughts towards this pure person? The reason your body has not fallen into the ground is because the Bodhisattva is protecting you.' At that time, the Brahmin thought he had really cut off the Bodhisattva's head, and his resentment was resolved, so he went back. The king also returned to the palace, safe and sound. When the Bodhisattva Mahasattva practices the Paramita of giving, he can do this, and there is nothing he cannot give up. ◎ Bodhisattva's Original Cause Sutra, Middle Volume Taisho Tripitaka Volume 03 No. 0153 Bodhisattva's Original Cause Sutra Bodhisattva's Original Cause Sutra, Lower Volume Compiled by Sanghasena Translated by Upasaka Zhi Qian of Yuezhi, with the courtesy name Gongming ◎ Chapter Six: The Rabbit Bodhisattva Mahasattva, if fallen into an animal birth, The good deeds he performs, cannot be matched by outsiders. 菩萨往昔，曾为兔身，以其先世余业因缘，虽受兔身，善于人语，言常至诚无有虚诳；智慧成就远离瞋恚，于人天中最为第一；慈悲熏心，调和软善，悉能消灭诸魔因缘；言行相副，真实无谄，杀害之心永无复有；安住不动，如须弥山，与无量兔而为上首，常为诸兔，而说是言：“汝等不知堕恶道耶！是身可患。夫恶道者，地狱、畜生、饿鬼、阿修罗，如是等名为恶道，汝等今当至心谛听，堕恶道因缘，所谓十恶。 “我于往昔，曾闻诸仙分别开示，心亦思惟，今当为汝略解说之。四法根本多诸过患，所谓贪欲、瞋恚、愚痴、憍慢。因贪欲心行十恶者，堕于饿鬼；因瞋恚心行十恶者，堕于畜生；因愚痴心行十恶者，堕于地狱；因憍慢心行十恶者，堕阿修罗，因此四法所往之处，常受苦恼。 “汝等当观地狱中有猛火炽然、利刀㓟剥，常为狗犬之所啖食，铁嘴诸乌挑啄其目，灰河坏身犹如微尘，复为诸椎之所打碎，利斧刀剑截其手足，寒冷恶风吹襞其身。二山相拍身处其中。汝等当知，设我尽寿至百千世，解说如是地狱众生不能得尽，如是地狱有种种苦。 “汝今复当听饿鬼中种种诸苦，所谓饥渴所逼，身体干枯，于无量岁初，不曾闻浆水之名。乃至秽粪，求不能得，头发长利，缠绕其身，故令身中支节火然，遥望见水至则火坑，饥渴所逼往趣粪秽，复有恶鬼神持刀杖固遮，今说此事，倍令我心惊畏怖惧 现代汉语译本： 菩萨在过去世，曾为兔身，因其前世的业力因缘，虽然身为兔子，却善于说人话，言语总是真诚不虚妄；智慧圆满，远离嗔恨，在人天之中最为殊胜；慈悲之心充满，性情调和柔顺，能够消灭一切魔障因缘；言行一致，真实不虚伪，杀害之心永远不再有；安住不动，如须弥山一般，作为无数兔子的首领，常常对众兔子说：‘你们难道不知道会堕入恶道吗！这个身体是可忧患的。所谓的恶道，就是地狱、畜生、饿鬼、阿修罗，这些都称为恶道。你们现在应当专心谛听，堕入恶道的因缘，就是所谓的十恶。’ ‘我过去曾听诸位仙人分别开示，心中也曾思惟，现在为你们简略解说。有四种根本的过患，就是贪欲、嗔恚、愚痴、憍慢。因贪欲心而行十恶的，会堕入饿鬼道；因嗔恚心而行十恶的，会堕入畜生道；因愚痴心而行十恶的，会堕入地狱道；因憍慢心而行十恶的，会堕入阿修罗道。因为这四种原因所去之处，常常遭受苦恼。’ ‘你们应当观察地狱中有猛烈的火焰燃烧，有利刀割剥，常常被狗和犬吞食，铁嘴的乌鸦啄食眼睛，身体在灰河中坏灭犹如微尘，又被各种锤子打碎，利斧刀剑砍断手脚，寒冷的恶风吹打身体。两座山互相撞击，身体被夹在其中。你们应当知道，即使我用尽寿命到百千世，也无法说完地狱众生的苦难，这样的地狱有种种苦。’ ‘你们现在再听听饿鬼道中的种种痛苦，就是被饥渴所逼迫，身体干枯，在无数年中，不曾听到浆水的名字。甚至连污秽的粪便，都求之不得，头发长而尖利，缠绕身体，导致身体的各个部位燃烧，远远望见水却变成火坑，被饥渴逼迫去寻找粪便，又有恶鬼神拿着刀杖阻拦，现在说这些事，更加让我心中惊恐畏惧。’ English version: Thus have I heard: A Bodhisattva in the past, once was a rabbit. Due to the karmic conditions of his previous lives, although he was a rabbit, he was skilled in human speech. His words were always sincere and without falsehood. He had achieved wisdom, was far from anger, and was the foremost among humans and gods. His heart was filled with compassion, his nature was harmonious and gentle, and he could eliminate all demonic causes and conditions. His words and actions matched, he was truthful and without deceit, and the intention to kill was forever gone. He remained steadfast, like Mount Sumeru, and was the leader of countless rabbits. He often said to the rabbits, 'Do you not know that you will fall into evil paths! This body is a cause for worry. The so-called evil paths are hell, animals, hungry ghosts, and asuras. These are called evil paths. You should now listen attentively to the causes of falling into evil paths, which are the so-called ten evils.' 'In the past, I heard various immortals explain these things, and I have also contemplated them in my heart. Now I will briefly explain them to you. There are four fundamental faults, which are greed, anger, ignorance, and arrogance. Those who commit the ten evils due to greed will fall into the realm of hungry ghosts; those who commit the ten evils due to anger will fall into the realm of animals; those who commit the ten evils due to ignorance will fall into the realm of hell; and those who commit the ten evils due to arrogance will fall into the realm of asuras. Because of these four causes, wherever they go, they will always suffer.' 'You should observe that in hell there are fierce flames burning, sharp knives cutting and peeling, and they are constantly eaten by dogs and canines. Iron-beaked crows peck at their eyes, their bodies are destroyed in the ash river like dust, and they are smashed by various hammers. Sharp axes and swords cut off their hands and feet, and cold, evil winds blow against their bodies. Two mountains collide, and their bodies are crushed between them. You should know that even if I were to use up my life for hundreds of thousands of lifetimes, I could not finish describing the suffering of the beings in hell. Such hells have all kinds of suffering.' 'Now you should also listen to the various sufferings in the realm of hungry ghosts, which are being tormented by hunger and thirst, their bodies are withered, and for countless years, they have not heard the name of even water. Even filthy excrement is unattainable. Their hair is long and sharp, wrapping around their bodies, causing their limbs to burn. They see water from afar, but it turns into a pit of fire. Driven by hunger and thirst, they seek out excrement, but evil ghost gods with knives and staffs block them. Now, speaking of these things, makes my heart even more terrified and fearful.' “阿修罗者，虽受五欲与天无别，憍慢自高无谦下心，远善知识不信三宝，亦复不为善友所护，于世间中起颠倒想，虽见诸佛心无敬信，于上诸天常生恶心，系念伺求诸天过失。汝等当知憍慢之结，多诸过咎无所利益。所以众生不成道果，无不由此憍慢炽盛，自是非彼讥刺呵责，世间众生以憍慢故，增长邪见，邪见因缘诽谤三宝。谤三宝故受阿修罗，阿修罗中所受众苦，若为故欲尽说不可得尽。 “以愚痴因缘堕畜生中多受众苦，受种种形、食种种食、种种语言行住不同。无足、二足、四足、多足水陆空行，牛、羊、驼、驴、猪、豚、鸡、狗、飞鸟、走兽，如是等辈，常为愚痴之所覆蔽。常处盲冥无有智慧，各各相于起杀害想，互相怖畏犹如怨贼，常为猎师屠脍所杀，复为师子、虎狼、豺犬无量恶兽之所攫食。常堕坑、坎、𦊰、索罗网，生则负重，死则㓟剥，驾犁挽车铁钩钩𣃆，䩭靽拘执。常苦饥渴，口干舌燥，虽有所须口不能宣。稚小孤迸，远离父母，水草无量，常不充足，畜生恶报，世间现见，是故我今略为汝等而解说之。 “如我先业恶因缘故，受是兔身，唯食水草恒多怖畏，是故汝等应修善法，善法因缘生天人中，虽人道中有诸苦恼剧于诸天，犹当发愿，愿生人中。譬如官法为犯罪者造作土窖，凡有三重：重罪之人置在最下；中罪之人置之中间；罪极轻者置于上重。行恶业者，亦复如是，极重恶者堕于地狱，中品恶者受畜生身，最下品者生饿鬼中。远离如是三品恶已，得生人中，生人中已，行善不善；行上善者，入于涅槃如己舍宅 ‘阿修罗’，虽然享受的五欲和天人没有区别，但他们骄傲自大，没有谦虚之心，远离善知识，不相信佛法僧三宝，也不受善友的保护。在世间，他们产生颠倒的妄想，即使见到诸佛，心中也没有敬畏和信仰，对天上的诸神常常怀有恶意，总是想着寻找诸神的过失。你们应当知道，骄慢的结使，会带来许多过错，没有任何利益。众生之所以不能成就道果，无不都是因为这种骄慢的炽盛，他们自以为是，批评指责别人。世间的众生因为骄慢的缘故，增长邪见，因为邪见的缘故诽谤三宝。诽谤三宝的缘故，就会堕入阿修罗道。阿修罗道中所受的各种痛苦，如果想要一一说尽，是不可能说得完的。 ‘因为愚痴的缘故，堕入畜生道中，会遭受许多痛苦，变成各种各样的形态，吃各种各样的食物，有各种各样的语言，行走和居住的方式也各不相同。有的没有脚，有的有两只脚，有的有四只脚，有的有很多脚，有的在水里，有的在陆地上，有的在空中。比如牛、羊、骆驼、驴、猪、小猪、鸡、狗、飞鸟、走兽等等，这些众生常常被愚痴所蒙蔽，总是处于黑暗之中，没有智慧。它们互相之间产生杀害的想法，互相恐惧，就像仇敌一样。它们常常被猎人屠夫所杀，又被狮子、老虎、豺狼等无数恶兽所吞食。它们常常掉进坑里、坎里、陷阱里、罗网里。活着的时候要负重，死了之后要被剥皮，驾着犁拉着车，被铁钩钩住，被绳索捆绑。它们常常饥渴难耐，口干舌燥，即使有所需要，也说不出来。幼小的动物孤零零地被抛弃，远离父母，水草虽然很多，却常常不够吃。畜生道的恶报，在世间是显而易见的，所以我现在简单地为你们解说这些。 ‘因为我过去所造的恶业因缘，所以受了兔子的身体，只能吃水草，而且常常感到恐惧。所以你们应当修习善法，通过善法的因缘，可以生到天道或人道中。虽然人道中有许多痛苦，比天道还要剧烈，但仍然应当发愿，希望生到人道中。譬如官府为了惩罚犯罪的人，会建造土牢，土牢有三重：犯重罪的人被关在最下面一层；犯中等罪的人被关在中间一层；犯最轻罪的人被关在最上面一层。造恶业的人也是这样，造极重恶业的人会堕入地狱，造中等恶业的人会受畜生身，造最下等恶业的人会生到饿鬼道中。远离这三种恶业之后，才能生到人道中。生到人道之后，可以行善也可以作恶；行上等善的人，可以进入涅槃，就像回到自己的家一样。’ 'Asuras, although they enjoy the five desires and are no different from the gods, are arrogant and conceited, lacking humility. They stay away from good teachers, do not believe in the Three Jewels, and are not protected by good friends. In the world, they have inverted thoughts. Even when they see the Buddhas, they have no reverence or faith in their hearts. They often harbor ill will towards the gods in the heavens, constantly seeking their faults. You should know that the knot of arrogance brings many faults and no benefits. The reason why sentient beings cannot achieve the fruit of the path is none other than the flourishing of this arrogance. They are self-righteous, criticizing and blaming others. Because of arrogance, worldly beings increase their wrong views, and because of wrong views, they slander the Three Jewels. Because of slandering the Three Jewels, they fall into the Asura realm. The various sufferings experienced in the Asura realm, if one were to try to describe them all, it would be impossible to do so completely.' 'Due to ignorance, they fall into the animal realm and suffer many hardships, taking on various forms, eating various foods, having various languages, and different ways of walking and living. Some have no feet, some have two feet, some have four feet, and some have many feet. Some live in water, some on land, and some in the air. Such as cows, sheep, camels, donkeys, pigs, piglets, chickens, dogs, birds, and beasts, these beings are often obscured by ignorance. They are always in darkness, without wisdom. They harbor thoughts of killing each other, fearing each other like enemies. They are often killed by hunters and butchers, and devoured by lions, tigers, wolves, and countless other evil beasts. They often fall into pits, traps, snares, and nets. When alive, they bear heavy burdens; when dead, they are skinned. They are yoked to plows and carts, hooked with iron hooks, and bound with ropes. They are constantly tormented by hunger and thirst, their mouths and tongues parched. Even when they need something, they cannot express it. Young animals are abandoned, separated from their parents. Although there is plenty of water and grass, it is often not enough. The evil retribution of the animal realm is clearly seen in the world. Therefore, I will now briefly explain these things to you.