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I am now choosing one of these four kinds of giving, I only hope that you will accept my invitation tomorrow.' 时，婆罗门即作是念：“此兔今日为何所见？见死鹿耶？或死兔乎？”心即欢喜然火诵咒。 是兔其夜多集干薪，告诸兔言：“汝等当知，是婆罗门，今欲舍我远去他家，我甚愁恼身体战栗。世法如是无常别离，虚诳不实犹如幻化，合会有离犹如秋雨，有为之法有如是等无量过患，诸行如梦热时之炎，众生命尽无可还者。汝等今者，知世法如是而不能离，是故汝等要当精勤坏三有乎！”尔时，兔王竟夜不眠，为诸兔众说法如是。夜既终已，清旦地了于薪聚边即便吹火，火然之后，语婆罗门言：“我昨请汝欲设微供，今已具办，愿必食之。何以故？智人集财欲以布施，受者怜愍要必受用；若有凡人多畜财宝以施于人，此不为难。我今贫穷施乃为难，唯愿哀矜必定受之；我今深心清净启请，唯愿仁者必受不疑。”说是语已，复自慰喻：“我今为他受安乐故，自舍己身，无所贪惜大如毫厘。如是福报，愿诸众生证无上智。”自慰喻已，投身火坑。 时，婆罗门见是事已，心惊毛竖，即于火上而挽出之。无常之命，即便断灭，谛观心闷抱置膝上，对之呜唼并作是言：“爱法之士、慈愍大仙、调御船师！为利众生，舍身寿命，今何所至？我今敬礼为归依主。我处此山长发重担，虽经多年无所利益；我愿从今常相顶戴，愿汝功德具足成就；令我来世常为弟子。”说是语已，还持兔身，置之于地，头面作礼，复还抱捉犹如赤子，即共死兔俱投火坑。 尔时，释天知是事已，大设供养收骨起塔。菩萨摩诃萨，修行如是尸波罗蜜，不诳于世 当时，婆罗门心中想：‘这兔子今天看到了什么？是看到了死鹿吗？还是死兔子呢？’他心中欢喜，然后点燃火堆，开始念诵咒语。 这只兔子当晚收集了许多干柴，告诉众兔子说：‘你们应当知道，这个婆罗门，现在想要舍弃我，远去他家，我非常忧愁烦恼，身体战栗。世间法就是这样无常，终将别离，虚妄不实，如同幻化，聚合终将离散，如同秋雨，有为之法有如此等等无量的过患，诸行如同梦境，如同热时的幻影，众生的生命终结，没有可以返回的。你们现在，知道世间法是这样，却不能舍离，所以你们一定要精勤努力，破除三有！’当时，兔王整夜没有睡觉，为众兔子说法如此。天亮之后，清晨，他来到柴堆旁，便吹火，火燃起来之后，对婆罗门说：‘我昨天请您，想要设一点微薄的供养，现在已经准备好了，希望您一定要吃。为什么呢？有智慧的人积聚财富，是为了用来布施，接受布施的人，因为怜悯，一定要接受使用；如果有凡人，积蓄很多财宝用来施舍给别人，这并不算难。我现在贫穷，施舍才算难，只希望您可怜我，一定要接受；我现在内心清净，诚心请求，只希望您一定要接受，不要怀疑。’说完这些话，又打比方说：‘我现在为了让别人得到安乐，自己舍弃身体，没有丝毫的贪恋和吝惜。这样的福报，希望所有众生都能证得无上智慧。’打完比方，就投身火坑。 当时，婆罗门看到这件事后，心惊胆战，汗毛竖立，立即从火中把兔子捞了出来。无常的生命，就这样断绝了，他仔细地看着，心中郁闷，把兔子抱在膝上，对着它呜咽，并且说道：‘爱护佛法的人、慈悲的大仙、调御的船师！为了利益众生，舍弃生命，现在去了哪里？我现在敬礼您，作为我的归依之主。我在这山中，长发重担，虽然经过多年，没有什么利益；我愿意从今以后，常常顶戴您，希望您的功德圆满成就；让我来世常常做您的弟子。’说完这些话，又把兔子的身体放回地上，头面着地行礼，又把它抱起来，如同对待婴儿一样，然后和死去的兔子一起投身火坑。 当时，释提桓因知道这件事后，大设供养，收集骨头建塔。菩萨摩诃萨，修行如此的尸波罗蜜，不欺骗世人。 At that time, the Brahmin thought to himself, 'What did this rabbit see today? Did it see a dead deer? Or a dead rabbit?' His heart was filled with joy, and he lit a fire and began chanting mantras. That night, the rabbit gathered a lot of dry firewood and told the other rabbits, 'You should know that this Brahmin now wants to abandon me and go to another home. I am very worried and distressed, and my body is trembling. The ways of the world are impermanent, and there will be separation. They are false and unreal, like illusions. Gatherings will eventually disperse, like autumn rain. The conditioned dharmas have countless faults like these. All actions are like dreams, like mirages in the heat. The lives of beings end, and there is no return. You now know that the ways of the world are like this, yet you cannot detach from them. Therefore, you must diligently strive to destroy the three realms of existence!' At that time, the rabbit king did not sleep all night, teaching the rabbits in this way. After dawn, in the early morning, he went to the pile of firewood and blew on it to start a fire. After the fire was lit, he said to the Brahmin, 'Yesterday I invited you, wanting to offer a small offering. Now it is prepared, and I hope you will definitely eat it. Why? Wise people accumulate wealth to give as alms, and those who receive alms, out of compassion, must accept and use it. If ordinary people accumulate a lot of wealth to give to others, this is not difficult. I am now poor, so giving is difficult. I only hope you will have pity on me and definitely accept it. My heart is now pure, and I sincerely request that you accept it without doubt.' After saying these words, he used an analogy, saying, 'Now, for the sake of others' happiness, I am giving up my body, without the slightest greed or stinginess. With this merit, I hope all beings will attain unsurpassed wisdom.' After making this analogy, he threw himself into the fire pit. At that time, when the Brahmin saw this, he was shocked, and his hair stood on end. He immediately pulled the rabbit out of the fire. The impermanent life was thus extinguished. He looked at it carefully, his heart heavy, and held the rabbit in his lap, weeping and saying, 'Lover of the Dharma, compassionate great sage, guide of the ship! For the benefit of all beings, you gave up your life. Where have you gone now? I now pay homage to you, as my refuge. I have been in this mountain, with long hair and heavy burdens, and after many years, I have gained nothing. I am willing from now on to always honor you, and I hope your merits will be fully accomplished. May I always be your disciple in future lives.' After saying these words, he put the rabbit's body back on the ground, bowed his head to the ground, and then picked it up again, treating it like a baby. Then, he threw himself into the fire pit with the dead rabbit. At that time, Sakra, knowing of this event, made great offerings and collected the bones to build a stupa. The Bodhisattva Mahasattva, practicing the paramita of giving in this way, does not deceive the world. 。◎◎ 菩萨本缘经鹿品第七 菩萨摩诃萨， 行大波罗蜜， 乃至上怨中， 终不生恶心。 菩萨往世堕在畜生，而为鹿身；两胁金色脊似琉璃，余身杂厕种别难名。蹄如车𤦲，角如金精，其身庄严如七宝藏。常行利益一切众生，所有善法具足成就；身色光炎如日初出，诸天敬重为立名字号——金色鹿。为无量鹿而作将导，而是鹿王多行慈悲，精进智慧具足无减，有大勇猛，善知人语，为调众生示受鹿身。 尔时，鹿王游于雪山，其山多有丛林、华果、流泉、浴池，若诸禽兽共相憎恶，生贼害心，以是菩萨威德力故，悉灭无余。在空寂处常教诸鹿，远离诸恶修行善法，告诸鹿言：“汝等当听！诸行之中，当观小恶犹如毒食，如是小恶，不当受之。当观小善，为亲友想，常应亲近，精勤受持。汝等诸鹿以身、口、意行诸恶故，堕畜生中不能修行所有善法，愚痴覆故受是畜身，经无量世难得解脱生死之中。欲受乐者，要因正法而为根本，夫正法者，能护众生不堕恶趣。为度烦恼苦海之人而作桥梁，如人处险要因机杖，亦如执炬睹见诸器。行正法者亦复如是，夫正法者最可亲近不可破坏，能示众生无上大道。是能为受乐者，闻是法已能令喜心，心心不断行是法者心无所畏，是法能除一切诸恶。譬如良药疗治众病，以是因缘常应忆念不令忘失，若忘失者此生空过，一切世间皆悉虚诳。唯有布施、忍辱、惭愧、智慧之法乃是真实，若能修行如是等法，是则名为具足正法。”为诸鸟兽常说是法，令诸听者心离淫欲 菩萨摩诃萨，修行波罗蜜，乃至对上等的怨敌，也终究不会生起恶心。 我过去曾经听闻： 菩萨在过去世曾堕入畜生道，转生为鹿身；两胁是金色的，脊背像琉璃一样，其余身体的颜色混杂，难以分辨种类。蹄子像车轮，角像金精，身体的庄严如同七宝的宝藏。他常常利益一切众生，所有善法都具足成就；身体的光芒像初升的太阳，诸天都敬重他，为他立了一个名字号——金色鹿。他作为无数鹿的领导者，这位鹿王多行慈悲，精进和智慧都具足而没有减少，有大勇猛，善于理解人类的语言，为了调伏众生而示现受鹿身。 当时，鹿王在雪山中游玩，那座山里有很多丛林、花果、流泉、浴池，如果禽兽之间互相憎恨，产生贼害之心，因为这位菩萨的威德力，都全部消灭了。在空寂的地方，他常常教导众鹿，远离各种恶行，修行善法，告诉众鹿说：‘你们应当听着！在各种行为中，应当观察小恶就像毒药一样，这样的小恶，不应当接受。应当观察小善，把它看作亲友一样，常常应当亲近，精勤地受持。你们这些鹿因为身、口、意造作各种恶行，所以堕入畜生道中，不能修行所有的善法，因为愚痴的蒙蔽而受这畜生之身，经过无数世都难以从生死中解脱。想要获得快乐的人，必须以正法作为根本，正法能够保护众生不堕入恶道。它是为了度脱烦恼苦海的人而架设的桥梁，就像人在险境中需要依靠拐杖，也像拿着火炬才能看见各种器物。修行正法的人也是这样，正法是最值得亲近而不可破坏的，能够指示众生无上的大道。它能够让想要获得快乐的人，听到这个法后能够心生欢喜，心心相续地修行这个法的人心中没有畏惧，这个法能够消除一切的恶行。譬如良药能够治疗各种疾病，因为这个缘故，应当常常忆念而不令忘失，如果忘失了，这一生就白白度过了，一切世间都是虚妄的。只有布施、忍辱、惭愧、智慧的法才是真实的，如果能够修行这些法，就叫做具足正法。’他常常为各种鸟兽宣说这个法，让听法的人心中远离淫欲。 The Bodhisattva's Past Lives Sutra, Chapter 7: The Deer The Bodhisattva Mahasattva, practices the paramitas, and even towards the greatest of enemies, will never generate evil thoughts. In a past life, the Bodhisattva fell into the animal realm and was born as a deer; its flanks were golden, its back like lapis lazuli, and the rest of its body was a mix of colors, making it difficult to identify its species. Its hooves were like chariot wheels, its antlers like gold essence, and its body was as magnificent as a treasure of seven jewels. It always benefited all sentient beings, and all good dharmas were fully accomplished; the light of its body was like the rising sun, and the gods respected it, giving it the name—Golden Deer. As the leader of countless deer, this deer king practiced great compassion, and his diligence and wisdom were complete and undiminished. He possessed great courage, understood human language, and manifested as a deer to tame sentient beings. At that time, the deer king roamed in the snowy mountains, which were full of forests, flowers, fruits, flowing springs, and bathing pools. If birds and beasts hated each other and harbored thoughts of harm, they were all extinguished by the power of this Bodhisattva's virtue. In the quiet places, he often taught the deer to stay away from all evil deeds and practice good dharmas, telling them: 'You should listen! Among all actions, you should view small evils as if they were poison, and such small evils should not be accepted. You should view small good deeds as if they were close friends, and you should always be close to them, diligently upholding them. You deer, because of the evil actions of your body, speech, and mind, have fallen into the animal realm, unable to practice all good dharmas. Because of the covering of ignorance, you have received this animal body, and it is difficult to be liberated from birth and death for countless eons. Those who wish to receive happiness must take the right dharma as their foundation. The right dharma can protect sentient beings from falling into evil realms. It is a bridge built to deliver those in the sea of suffering from afflictions, just as a person in danger needs to rely on a cane, or like holding a torch to see various objects. Those who practice the right dharma are also like this. The right dharma is the most worthy of being close to and cannot be destroyed. It can show sentient beings the supreme path. It can make those who wish to receive happiness, upon hearing this dharma, feel joy in their hearts. Those who continuously practice this dharma have no fear in their hearts, and this dharma can eliminate all evil deeds. Just as good medicine can cure all diseases, for this reason, you should always remember it and not let it be forgotten. If it is forgotten, this life will be wasted, and all the world is false. Only the dharmas of giving, patience, shame, and wisdom are real. If you can practice these dharmas, it is called having the complete right dharma.' He often preached this dharma to various birds and beasts, causing those who listened to the dharma to be free from lust in their hearts. 。当是时也，犹如贤圣远离诸恶不加侵害。 复于后时，与诸群鹿游止一河，其水广大深无涯底，暴涨急疾多所漂没，坏诸山岸吹拔大树，一切鸟兽无敢近者。时有一人为水所漂，恐怖惶懅莫知所至，身力转微余命无几，举声大唤：“天神、地祇，谁有慈悲能见救济？苦哉！我今与室家别，今日困悴，谁可归依？我昔曾闻，世有一鹿，修学仙法有大慈悲，唯是当能深见济拔。” 是时，鹿王在群鹿前闻如是声，即便惊视谁受苦厄，发如是言：“我闻是已，其心苦恼，如彼受苦等无差别。”寻告诸鹿：“汝当随意各自散去，吾欲观觅平整之处，自恣饮水以充渴乏。”诸鹿闻已，寻即四散。鹿王即便寻声求之，见有一人为水所漂，复为木石之所橖触多受苦恼。鹿王见已，即作是念：“水急驶疾，假使大鱼亦不能度，我今身小力亦微末，竟知当能度是人不？宁令我身与彼俱死，实不忍见彼独受苦。”复作是念：“若使是人在于陆地为象所困，可得为作方便救护，今在此水漂疾急速，我当云何而得救拔？我设入水不能济者，一切闻知当见嗤笑，自知不能何故入水？我今虽有慈悲之心，身力微末恐不能办。我今要当倍加精进以不休息而往救之。”即作是言：“汝今不应生怖畏心，我今入水犹如草木，假使身灭要当相救。” 是时，鹿王踊身投河至彼人所，即命溺人令坐其背。溺人即坐安隐无虑，犹如有人安坐榻席，其河多有木石之属，互相橖触身痛无赖。是时，鹿王担负溺人至死不放，劣乃得出至于彼岸 现代汉语译本：那时，（鹿王）就像贤圣之人远离各种邪恶，不会受到侵害。 后来，（鹿王）和一群鹿在一条河边嬉戏，那条河水面宽广，深不见底，暴涨的河水湍急，冲走了许多东西，摧毁了河岸，连根拔起了大树，一切鸟兽都不敢靠近。当时有一个人被水冲走，惊恐万分，不知会被冲到哪里，身体越来越虚弱，生命垂危，他大声呼喊：‘天神、地祇，谁有慈悲心能来救救我？苦啊！我今天要和家人分别了，今天如此困顿，我能依靠谁呢？我以前听说，世上有一只鹿，修行仙法，有大慈悲心，只有它才能真正救我脱离苦难。