English
' 'Because of the evil karma I created in the past, I received the body of a rabbit, only eating grass and water, and constantly feeling fear. Therefore, you should cultivate good deeds. Through the causes of good deeds, you can be born in the heavens or the human realm. Although there are many sufferings in the human realm, more severe than in the heavens, you should still make the vow to be born in the human realm. For example, the government builds earthen prisons for criminals, and these prisons have three levels: those who commit serious crimes are placed on the lowest level; those who commit moderate crimes are placed in the middle level; and those who commit the lightest crimes are placed on the top level. Those who create evil karma are the same: those who create extremely heavy evil karma fall into hell; those who create moderate evil karma receive an animal body; and those who create the lowest level of evil karma are born in the hungry ghost realm. After abandoning these three types of evil karma, one can be born in the human realm. After being born in the human realm, one can do good or evil. Those who do the highest good can enter Nirvana, like returning to their own home.' 。”是时，兔王常为诸兔宣说如是善妙之言。 尔时，有一婆罗门种，厌世出家修学仙法，不恼众生离欲去爱；和颜而言身无粗穬，饮水食果及诸根药；少欲知足修寂静行，长养发爪为梵行相。是时，仙人忽于一时遥闻兔王为兔说法，闻已心悔，而作是言：“我今虽得生于人中，愚痴无智不如是兔，生在兔中晓了善法。譬如日光障蔽月光，我亦如是。虽生人中为彼畜生之所障蔽，彼虽畜生或是正法之将、或是梵王大自在天，我今闻彼所说之法，心调柔和，譬如人热入清冷水。怪哉师子！多行恶业，受是兽身，云何复当杀如是兔？如是兔者，乃是纯善，形虽如是乃能修行仙圣之法，虽生畜生，而能宣说善恶之相。我从本来无可咨禀尊敬之处，今得遇之甚善无量。” 是时仙人，即起合掌，往至兔所。至兔所，已却坐一面，合掌向兔，而作是言：“汝是正法之身，将不受兔身，所有必定纯善之法，唯愿为我具足说之。我所修学长养须发、草衣、食果今实厌之，譬如钻冰求酥是实难得，我亦如是。终身长发、草衣、食果，虽修苦行正法难得。我今虽得生于人中，受人形体，远善知识，修行恶法，如七叶华正可远瞻不中亲近，我亦如是。修行恶法，有智之人，视之远去终不亲近，汝真梵王假受兔身。” 兔时答言：“大婆罗门！若我所言悦可汝心甚不爱也。所以者何？我久已离悭吝之结。往昔发心，便当涅槃，但为众生故，久住生死。” 时，婆罗门闻是语已，心生欢喜：“汝是大士，能为众生久处是中。”即便随逐经历多年，饮水啖果与兔无别 现代汉语译本：当时，兔王常常为众兔宣讲这样美好的道理。 那时，有一位婆罗门种姓的人，厌倦世俗而出家修行仙法，不伤害众生，远离欲望和爱恋；他态度温和，举止端庄，饮用清水，食用果实和各种草药；他少欲知足，修习寂静的修行，留长头发和指甲，作为梵行的象征。当时，这位仙人忽然在某个时候远远听到兔王为兔子们说法，听后心中感到惭愧，于是说道：‘我如今虽然投生为人，却愚痴无知，不如这只兔子，它生在兔群中却能明白善法。就像日光遮蔽了月光一样，我也是如此。虽然投生为人，却被那畜生所遮蔽，它虽然是畜生，或许是正法的使者，或许是梵天大自在天，我如今听到它所说的法，内心调柔平和，就像人感到炎热时进入清凉的水中一样。奇怪啊，狮子！做了很多恶业，才受这兽身，怎么还要杀害这样的兔子呢？这样的兔子，是纯善的，形体虽然如此，却能修行仙圣的法，虽然投生为畜生，却能宣说善恶的真相。我从本来就没有可以请教和尊敬的地方，如今能够遇到它，真是太好了，无量功德。’ 当时，仙人立刻起身合掌，前往兔子所在的地方。到了兔子那里后，他退坐在一旁，合掌向着兔子，说道：‘您是正法的化身，将不会再受兔身，所有必定是纯善的法，希望您能为我详细解说。我所修习的留长须发、穿草衣、吃果实，现在实在厌倦了，就像钻冰求酥一样，实在难以得到，我也是如此。终身留长发、穿草衣、吃果实，虽然修习苦行，却难以得到正法。我如今虽然投生为人，拥有人的形体，却远离善知识，修行恶法，就像七叶花一样，只能远远观望而不能亲近，我也是如此。修行恶法，有智慧的人，看到都会远远避开，终究不会亲近，您真是梵王，只是假借兔身。’ 当时，兔子回答说：‘大婆罗门！如果我所说的话能让您感到高兴，我并不吝惜。为什么呢？我早就已经脱离了悭吝的束缚。往昔发愿，就应当涅槃，但为了众生的缘故，才久住生死。’ 当时，婆罗门听到这话后，心中欢喜：‘您真是大士，能够为了众生久留在这里。’于是就跟随兔子，经历了多年，饮水吃果，和兔子没有什么区别。 English version: At that time, the Rabbit King often proclaimed such wonderful teachings to all the rabbits. Then, there was a Brahmin who, weary of the world, renounced his home to cultivate the ways of an ascetic, not harming any living being, detached from desire and love; he was gentle in demeanor, his body free from coarseness, drinking water, eating fruits and various herbs; he was content with little, practicing quietude, growing his hair and nails as a sign of his ascetic practice. At that time, the ascetic suddenly, at one point, heard from afar the Rabbit King preaching to the rabbits, and upon hearing this, he felt remorse, and said: ‘Although I am born as a human, I am foolish and ignorant, not as good as this rabbit, who, though born among rabbits, understands the good Dharma. Just as the sunlight obscures the moonlight, so am I. Though born as a human, I am obscured by that animal; though it is an animal, it may be a messenger of the true Dharma, or perhaps Brahma, the Great Lord of Freedom. Now that I have heard the Dharma it speaks, my heart is softened and calmed, like a person feeling hot entering cool water. Strange, the lion! Having committed many evil deeds, it received this animal body, how can it still want to kill such a rabbit? This rabbit is purely good, though its form is as it is, it can cultivate the ways of the sages, and though born as an animal, it can proclaim the nature of good and evil. From the beginning, I have had no one to consult or respect, and now to encounter it is truly wonderful, immeasurable merit.’ At that time, the ascetic immediately rose, joined his palms, and went to where the rabbit was. Having arrived at the rabbit's place, he sat down to one side, joined his palms towards the rabbit, and said: ‘You are the embodiment of the true Dharma, you will not be reborn as a rabbit, all your teachings are surely pure and good, I hope you can explain them to me in detail. I am truly weary of my practice of growing my hair and beard, wearing grass clothes, and eating fruits, it is like drilling ice to find butter, truly difficult to obtain, and so am I. Though I grow my hair, wear grass clothes, and eat fruits all my life, though I practice asceticism, it is difficult to obtain the true Dharma. Though I am born as a human, with a human form, I am far from good teachers, practicing evil ways, like the seven-leaf flower, which can only be viewed from afar and not approached, and so am I. Those who practice evil ways, the wise will see them and stay far away, never approaching, you are truly Brahma, only borrowing the form of a rabbit.’ At that time, the rabbit replied: ‘Great Brahmin! If what I say pleases your heart, I do not begrudge it. Why is that? I have long since broken free from the bonds of stinginess. In the past, I made a vow, and should have entered Nirvana, but for the sake of all beings, I have remained in this cycle of birth and death.’ At that time, the Brahmin, upon hearing these words, was filled with joy: ‘You are truly a great being, able to remain here for the sake of all beings.’ And so he followed the rabbit, for many years, drinking water and eating fruits, no different from the rabbit. 。是时，世人多行恶法，以是因缘，令天炎旱，草木华果枯干不出，海池井泉诸水燋涸，其地所有林木蓬茹蒿草，土地人民收拾去尽。 时，婆罗门饥穷困苦，和颜向兔而作是言：“我今欲去，愿不见责。” 兔闻是已，即生念言：“今此大仙不乐此处，故欲相舍。”即前问言：“此处何过，有何相犯？大仙当观身服如是刍草之衣，令心愁恼非所宜也，如婆罗门入淫女舍，甚非家法也。” 婆罗门言：“汝之所说实入我心，是处清净实无过患，诸兔自修亦不相犯。但我薄祐困乏饮食，是故俯仰欲相舍去。汝今当观一切众生，无不因食以活此身，汝之所说善妙法要，今虽远离，要当终身佩之心府不令忘失。汝复当知我心无慈，为秽食故，而相舍离。” 时兔答言：“汝所为者，盖是小事，云何乃欲相舍离去？” 婆罗门言：“我空饮水，已经多日，恐命不全，是故置宜欲相舍离。” 兔闻是已，念言：“善哉！是婆罗门，乃能为法饮水多日。”即便说言：“汝若去者，我则更无如是福田，唯愿仁者明受我请。虽知菩萨，于福田中心无分别，然施极苦饥渴众生其福最大；虽知二目是常所护，然当先救苦痛之处。汝今是我亲善知识，是我所尊有大功德，是故我今欲设微供。汝今当知，人有四种，施亦有四：所谓下者、下中下者、智者、智中智者。云何下者？施时发心求于诸有；下中下者：以畏怖故行于布施；智者：有恭敬心而行布施；智中智者：有大悲心而行布施。我今于是四施之中趣行一施，唯愿明旦必受我请 现代汉语译本：当时，世人大多奉行恶法，因为这个缘故，导致天降旱灾，草木花果枯萎凋零，海水池塘井泉等水源干涸，这片土地上的树木、蓬草、蒿草，以及土地和人民都被收拾干净。 当时，一位婆罗门因为饥饿贫困而痛苦不堪，他面带和蔼地对兔子说：‘我现在要离开了，希望你不要责怪我。’ 兔子听到这话，就想：‘现在这位大仙不喜欢这里了，所以想要离开我。’于是上前问道：‘这里有什么过错，有什么冒犯之处吗？大仙您看看，您身上穿着这样的草衣，让您心中愁苦，实在不应该啊，就像婆罗门进入**舍一样，非常不合家规。’ 婆罗门说：‘你说的确实说到我心里了，这里清净，确实没有过错，你们兔子自己修行，也没有互相冒犯。只是我福薄，缺乏食物，所以才想要离开。你现在应当明白，一切众生，没有不是因为食物而活着的，你说的这些善妙的佛法，我虽然现在要离开了，但一定会终身铭记在心，不敢忘记。你还应当知道，我心中没有慈悲，为了污秽的食物，才要离开你。’ 这时，兔子回答说：‘您所说的，不过是小事罢了，怎么就要离开呢？’ 婆罗门说：‘我空饮水，已经很多天了，恐怕性命不保，所以才想要离开。’ 兔子听到这话，心想：‘太好了！这位婆罗门，竟然能为了佛法而空饮水多日。’于是就说：‘您如果离开，我就再也没有这样的福田了，只希望您明天一定要接受我的邀请。虽然知道菩萨对于福田心中没有分别，但是布施给极度饥渴的众生，其福报是最大的；虽然知道双眼是需要常常保护的，但是应当先救助痛苦的地方。您现在是我的亲善知识，是我所尊敬的有大功德的人，所以我现在想要略尽微薄的供养。您应当知道，人有四种，布施也有四种：所谓下者、下中下者、智者、智中智者。什么是下者呢？布施的时候发心是为了求得诸有；下中下者：因为畏惧而行布施；智者：有恭敬心而行布施；智中智者：有大悲心而行布施。我现在在这四种布施之中选择一种来做，只希望您明天一定要接受我的邀请。’ English version: At that time, most people in the world practiced evil ways, and because of this, the heavens brought drought, causing the grass, trees, flowers, and fruits to wither and dry up. The water in the seas, ponds, and wells dried up, and all the trees, weeds, and artemisia on the land, as well as the land and people, were cleared away. At that time, a Brahmin was suffering from hunger and poverty. He spoke kindly to the rabbit, saying, 'I am about to leave now, I hope you will not blame me.' Upon hearing this, the rabbit thought, 'Now this great sage is not happy here, so he wants to leave me.' So he stepped forward and asked, 'What is wrong with this place? What offense has been committed? Great sage, look at you, wearing such grass clothes, it makes your heart sad, it is really not appropriate, like a Brahmin entering a **house, it is very inappropriate for the family rules.' The Brahmin said, 'What you said is indeed in my heart, this place is pure, there is indeed no fault, you rabbits cultivate yourselves, and do not offend each other. But I am of little fortune, lacking food, so I want to leave. You should understand that all living beings live by food, and these wonderful Buddhist teachings you have spoken, although I am leaving now, I will keep them in my heart for the rest of my life and dare not forget them. You should also know that my heart has no compassion, and it is for the sake of impure food that I am leaving you.' At this time, the rabbit replied, 'What you are talking about is just a small matter, why do you want to leave?' The Brahmin said, 'I have been drinking water for many days, I am afraid my life is in danger, so I want to leave.' Upon hearing this, the rabbit thought, 'Great! This Brahmin has been drinking water for many days for the sake of the Dharma.' So he said, 'If you leave, I will no longer have such a field of merit, I only hope that you will accept my invitation tomorrow. Although I know that Bodhisattvas have no discrimination in their hearts regarding the field of merit, giving to extremely hungry and thirsty beings brings the greatest merit; although I know that the eyes are to be protected, one should first help those who are suffering. You are now my close friend, someone I respect with great merit, so I want to offer a small offering. You should know that there are four kinds of people, and there are four kinds of giving: the so-called inferior, the inferior-middle-inferior, the wise, and the wise-middle-wise. What is the inferior? When giving, one's intention is to seek existence; the inferior-middle-inferior: giving out of fear; the wise: giving with respect; the wise-middle-wise: giving with great compassion.