English
Now that I hear these words, I don't know what to do, like a weak person trying to climb a high mountain.' He also thought: 'Now, if I inherit the throne and assist in governing the country, although it will benefit the people greatly, the pure and good principles I have cultivated will be diminished. A king who governs a country must follow the will of the people, and there will inevitably be countless faults, such as punishments, seizing other people's property, oppressing the world, or banishing or driving away. I must follow the king and implement such laws. If I practice the righteous law, my good deeds will be harmed; if I insist on practicing good deeds, I will not be able to meet the king's wishes; if I follow the king's law, good deeds will decline day by day.' While he was thinking this, the king asked again: 'Master, what are you thinking about today?' At this time, Pi-lo-mo replied to the king: 'I am thinking about what method can be used to benefit both the king and the people of the country without decline, and I am also thinking about the merits and faults of the king and the people. If one does good deeds first and then does evil deeds, one cannot be called a good person. Your Majesty! It is better to speak the truth and incur resentment than to speak flattering words and gain closeness; it is better to speak the righteous law and fall into hell than to speak evil flattery and be born in heaven. Your Majesty! I am thinking and weighing these matters. Your Majesty! If someone can think about these principles, it should be known that this person can benefit all living beings.' When the king heard these words, he was delighted and said: 'Master! If we can practice the law in this way, the good deeds we cultivate will not be diminished.' At this time, Pi-lo-mo accepted the king's order and inherited his father's position as assistant minister. Then, he gradually persuaded the king and the eighty-four thousand small kings to practice the righteous law; he also caused all the people of his country to turn away from evil and not be greedy for the five desires. At that time, the king practiced countless good deeds, and there was no difference between him and Pi-lo-mo. At this time, Pi-lo-mo saw the king like this, and he was happy in his heart and said: 'I have now governed the country well, and my good deeds have not diminished at all.' 。”复作是念：“我今当以何等因缘劝诸众生，悉令安住阿耨多罗三藐三菩提道。然诸众生受性不同，或欲闻法、或贪财货、或嗜五欲、或乐爱语、或好愦闹多人亲附、或好随逐善人之行、或乐多爱心无厌足。我今幸有大智方便，悉能摄取一切众生，安止住于阿耨多罗三藐三菩提，我亦复有余方便。譬如日出，虽能照了一切天下，然不能为盲者作明；我亦如是，虽复能为一切众生说无上道，然不能为无慧目者而作利益。我今复当以衣服、饮食而给足之，令其饱满，心欢喜已，然后复当为之说法，令其信受。” 时，毗罗摩思是义已，即至王所，作如是言：“我今已为无量众生作法事已。聚集三法，所谓修行正法，聚集钱财所愿成就，则令一切国土安乐无有怨仇，正法增长犹如初月，好名流布八方上下。唯愿大王，听我修行无上正法。” 尔时，大王闻是语已，心生惊喜，衣毛为竖，白言：“大师！诸欲所作，愿具告敕。” 毗罗摩言：“我今欲作一切大施，施中所须愿为我办。尔时大王即于城外，安旷之处庄严施场，唯愿大王，善言诱喻，诸作使者无令于我而生瞋恨；尔时大王及给使者，皆悉欢喜敬意，供办饮食所须；寻于诸方击鼓宣令，若诸众生凡有所须——衣服、饮食、卧具、医药、象马、车乘香华、璎珞、末香、涂香、舍宅、灯明悉来集此，当相奉给。”复说偈言： “我为利益， 诸世间故， 随诸众生， 所须之物， 乃至身体， 手足肉血， 舍离之时， 犹如草芥 现代汉语译本：他又这样想：‘我现在应当用什么因缘来劝导众生，使他们都能安住于无上正等正觉的道路上呢？然而众生的根性各不相同，有的喜欢听法，有的贪图财物，有的嗜好五欲，有的喜欢听好话，有的喜欢热闹，喜欢很多人亲近，有的喜欢追随善人的行为，有的贪爱无厌。我如今幸有大智慧和方便，能够摄取一切众生，使他们安住于无上正等正觉。我还有其他方便。譬如太阳出来，虽然能够照耀整个天下，却不能为盲人带来光明；我也是这样，虽然能够为一切众生宣说无上之道，却不能为没有智慧之眼的人带来利益。我现在应当用衣服、饮食来满足他们，让他们饱足，心生欢喜之后，再为他们说法，使他们信受。’ 当时，毗罗摩思考完这些道理后，就去见国王，这样说道：‘我如今已经为无量众生做了法事。我聚集了三种法，即修行正法，聚集钱财，使愿望成就，这样就能使一切国土安乐，没有怨仇，正法增长如同初月，好名声流布四面八方。希望大王允许我修行无上正法。’ 当时，大王听到这些话后，心中惊喜，汗毛都竖了起来，说道：‘大师！您想做什么，请尽管吩咐。’ 毗罗摩说：‘我现在想做一切大布施，布施所需之物希望您能为我准备。’当时，大王就在城外开阔的地方布置了布施的场所，并说道：‘希望大王好好劝导，让那些使者不要对我产生嗔恨。’当时，大王和使者都非常欢喜，恭敬地准备了饮食所需。随即在各处敲鼓宣告：‘如果众生有任何需要——衣服、饮食、卧具、医药、象马、车乘、香花、璎珞、末香、涂香、房屋、灯火，都来这里聚集，当一一奉给。’他又说了偈语： ‘我为了利益，为了世间一切，随顺众生，所需之物，乃至身体，手足肉血，舍离之时，犹如草芥。’ English version: He then thought, 'By what means should I now persuade all beings to abide in the path of Anuttara-samyak-sambodhi? However, beings have different natures. Some desire to hear the Dharma, some are greedy for wealth, some are addicted to the five desires, some like to hear kind words, some like crowds and many people around them, some like to follow the actions of good people, and some are insatiably greedy. I am fortunate to have great wisdom and skillful means to gather all beings and settle them in Anuttara-samyak-sambodhi. I also have other means. For example, when the sun rises, although it can illuminate the whole world, it cannot bring light to the blind. It is the same with me. Although I can preach the supreme path to all beings, I cannot benefit those who have no eyes of wisdom. I should now provide them with clothing and food to satisfy them. After they are full and happy, I will then preach the Dharma to them so that they may believe and accept it.' At that time, after Vīramati had pondered these ideas, he went to the king and said, 'I have now performed Dharma activities for countless beings. I have gathered three things: practicing the true Dharma, accumulating wealth to fulfill wishes, so that all lands may be peaceful without enemies, and the true Dharma may grow like the new moon, with a good reputation spreading in all directions. I hope that Your Majesty will allow me to practice the supreme Dharma.' At that time, when the king heard these words, he was overjoyed, his hair stood on end, and he said, 'Master! Whatever you wish to do, please command me.' Vīramati said, 'I now wish to perform a great act of giving. I hope you will prepare what is needed for the giving.' At that time, the king set up a giving place in an open area outside the city and said, 'I hope Your Majesty will give good advice so that the messengers will not harbor anger towards me.' At that time, the king and the messengers were all very happy and respectfully prepared the necessary food and drink. Then, they beat drums in all directions to announce, 'If any beings have any needs—clothing, food, bedding, medicine, elephants, horses, carriages, incense, flowers, necklaces, powdered incense, scented ointment, houses, or lamps—come here and gather, and they will be given to you.' He also spoke a verse: 'For the benefit, of all in the world, according to the needs, of all beings, even my body, hands, feet, flesh, and blood, when the time comes to give them away, it will be like discarding grass and weeds.' 。 汝等若受， 是供养时， 则当一心， 思惟善法； 受供养已， 不应贪着， 当以善法， 利益一切。 若以我力， 能速涅槃， 以为众生， 流转生死。 是故久住， 不取涅槃， 无量众生， 堕老死狱， 我欲拔之， 永离远离。” 时，毗罗摩菩萨摩诃萨所设供具，令无量百千万亿众生，随意所须悉得充足，善言说法：“诸大德！我今忘身以忧汝身，汝等今已受我供养。好自利益当观正法，若死至时虽有父母、妻子、亲族无量财宝，不能令命住一念顷，及其命尽独至他世；父母、妻子、亲族财宝无随去者，唯有业行不能舍离。”复为大众而说偈言： “为父母亲族， 修行于恶法， 命终堕三趣， 无有随逐者。 于今现在世， 若受苦恼时， 虽有父母兄， 不能受少分。 况于未来世， 而当有代者， 是故当一心， 莫为他行恶。 “诸大德！汝等今身安隐无患，所谓衰老、肺病、欬逆、头痛已无是病，当勤修行一切善法。”是毗罗摩菩萨摩诃萨，以二摄法摄取众生，所谓财法：满九十日过夏已讫奉施嚫愿。所谓金盘具足八万盛以银粟、八万银盘盛以金粟、八万小牛、八万乳牛悉从一犊，是一一牛乳日一斛，纯以白叠缠覆其身，金角银蹄庄严映饰；八万童女形体端正，金宝璎珞以自庄严，一一女人有一侍女，供给使令令皆净洁，是诸女人各有一床，或金、或银、琉璃颇梨、象牙、香木，种种茵蓐以敷其上；牛车八万、象马八万，及诸仓库，钱财珍宝不可称计 现代汉语译本：你们如果接受供养，在接受供养时，应当一心一意地思考善法；接受供养后，不应该贪恋执着，应当用善法利益一切众生。如果凭借我的力量，能够迅速进入涅槃，我却为了众生，继续在生死中流转。因此我长久住世，不取涅槃，因为无量众生，都堕入了衰老和死亡的牢狱，我想要把他们拔救出来，永远让他们远离这些痛苦。” 当时，毗罗摩菩萨摩诃萨所提供的供养品，让无量百千万亿的众生，随意所需都能得到满足，并善巧地说法：‘各位大德！我现在忘记自身，而忧虑你们的身体，你们现在已经接受了我的供养。要好好地利益自己，应当观察正法，如果死亡来临，即使有父母、妻子、亲族和无量的财宝，也不能让生命停留片刻，当生命结束时，只能独自前往来世；父母、妻子、亲族和财宝都不能随之而去，只有自己的业行无法舍弃。’他又为大众说了偈语： ‘为了父母亲族，修行恶法，命终后会堕入三恶道，没有谁能跟随。在今生，如果遭受痛苦，即使有父母兄弟，也不能分担丝毫。更何况在未来世，又怎么会有代替受苦的人呢？所以应当一心一意，不要为了他人而行恶。’ ‘各位大德！你们现在身体安稳没有疾病，像衰老、肺病、咳嗽、头痛这些病都没有了，应当勤奋修行一切善法。’这位毗罗摩菩萨摩诃萨，用两种摄受法来摄取众生，即财施和法施：在九十天过完夏季之后，奉献布施的愿望。他准备了金盘八万个，盛满银粟；银盘八万个，盛满金粟；小牛八万头，乳牛八万头，每头乳牛都只产一头小牛，每头乳牛每天产一斛牛奶，用白色的细布缠绕覆盖牛身，用金角银蹄装饰；童女八万名，容貌端正，用金银珠宝璎珞装饰自己，每个女人都有一名侍女，负责供给使唤，都非常干净整洁，这些女人每人都有床，有的用金、有的用银、琉璃、颇梨、象牙、香木等制成，上面铺着各种各样的褥子；还有牛车八万辆、象马八万匹，以及仓库里数不清的钱财珍宝。 English version: 'If you receive, when it is time for offerings, then you should wholeheartedly contemplate good dharmas; having received offerings, you should not be greedy or attached, but should use good dharmas to benefit all beings. If by my power, I could quickly enter Nirvana, I would instead, for the sake of sentient beings, continue to transmigrate in birth and death. Therefore, I dwell long, not taking Nirvana, because countless beings have fallen into the prison of old age and death, and I wish to pull them out, to forever free them from these sufferings.' At that time, the offerings provided by Bodhisattva Vīramati, allowed countless hundreds of thousands of millions of beings to have all their needs fulfilled, and he skillfully preached the Dharma: 'Virtuous ones! I now forget myself and worry about your bodies, and you have now received my offerings. You should benefit yourselves well, and contemplate the true Dharma. If death arrives, even if you have parents, wives, relatives, and countless treasures, they cannot make your life stay for even a moment. When your life ends, you will go alone to the next life; parents, wives, relatives, and treasures cannot go with you, only your karmic actions cannot be abandoned.' He then spoke a verse for the assembly: 'For the sake of parents and relatives, practicing evil dharmas, after death, one will fall into the three evil realms, and no one will follow. In this present life, if one suffers, even if one has parents and siblings, they cannot share even a small portion. How much more so in the future life, how can there be anyone to take one's place? Therefore, you should be single-minded, and not do evil for others.' 'Virtuous ones! Your bodies are now peaceful and without illness, such as old age, lung disease, coughing, and headaches, these illnesses are gone. You should diligently practice all good dharmas.' This Bodhisattva Vīramati, used two methods of gathering beings, namely material giving and Dharma giving: after ninety days, having completed the summer retreat, he offered the wish of giving.