English
' 。汝当知之，若能受持如是八戒，虽无妙服而能得洗浴、虽无墙壁能遮怨贼、虽无父母而有贵姓，离诸璎珞身自庄严、虽无珍宝巨富无量、虽无车马亦名大乘，不依桥津而度恶道，受八戒者功德如是。汝今当知，吾于处处常受持之。” 诸龙各言：“云何名为八戒斋法？” 龙王答言：“八戒斋者：一者、不杀；二者、不盗；三者、不淫；四者、不妄语；五者、不饮酒；六者、不坐卧高广床上；七者、不着香华、璎珞以香涂身；八者、不作倡伎乐不往观听；如是八事庄严不过中食，是则名为八戒斋法。” 诸龙问言：“我等若当离王少时，命不得存，今欲增长无上正法，炽然法灯请奉所敕。佛法之益无处不可，何故不于此中受持？亦曾闻有在家之人，得修善法，若在家中行善法者，亦得增长，何必要当求于静处？” 龙王答言：“欲处诸欲心无暂停，见诸妙色则发过去爱欲之心。譬如湿地雨易成泥，见诸妙色发过去欲心，亦复如是。若住深山则不见色，若不见色则欲心不发。” 诸龙问言：“若处深山则得增长，是正法者当随意行。” 尔时，龙王即将诸龙至寂静处，远离淫欲瞋恚之心。于诸众生增修大慈，具足忍辱以自庄严；开菩提道自受八戒，清净持斋经历多日，断食身羸，甚大饥渴疲极眠睡。龙王修行如是八戒具足忍辱，于诸众生心无害想。 时，有恶人至龙住处，龙眠睡中闻有行声，即便惊寤。时，诸恶人见已，心惊喜相谓曰：“是何宝聚从地涌出 现代汉语译本：你应该知道，如果能够受持这样的八戒，即使没有华丽的衣服也能得到沐浴的清净，即使没有墙壁也能遮挡怨敌，即使没有父母也能拥有高贵的姓氏，脱离各种装饰品身体自然庄严，即使没有珍宝也能拥有无量的财富，即使没有车马也能被称为大乘，不依靠桥梁和渡口也能度过恶道，受持八戒的功德就是这样。你现在应当知道，我无论在何处都常常受持这些戒律。 众龙各自问道：‘什么是八戒斋法？’ 龙王回答说：‘八戒斋法是：第一，不杀生；第二，不偷盗；第三，不邪淫；第四，不妄语；第五，不饮酒；第六，不坐卧高大宽广的床；第七，不佩戴香花、璎珞，也不用香涂抹身体；第八，不进行歌舞表演，也不去观看和听闻；这八件事庄严自身，并且过午不食，这就是所谓的八戒斋法。’ 众龙问道：‘我们如果离开龙王片刻，生命就无法存活，现在想要增长无上的正法，点燃法灯，请您指示。佛法的利益无处不在，为什么不在这里受持呢？也曾听说有在家之人，能够修行善法，如果在家中修行善法，也能得到增长，为什么一定要去寻求安静的地方呢？’ 龙王回答说：‘在欲望的环境中，心无法停止，看到美好的事物就会产生过去的爱欲之心。就像潮湿的土地容易变成泥泞一样，看到美好的事物产生过去的欲望之心，也是如此。如果住在深山里就看不到这些事物，如果看不到这些事物，欲望之心就不会产生。’ 众龙问道：‘如果住在深山里就能得到增长，那么这正法就应当随心所欲地修行。’ 当时，龙王就带领众龙到寂静的地方，远离淫欲和嗔恚之心。对一切众生修习大慈悲心，具足忍辱来庄严自身；开启菩提之道，自己受持八戒，清净持斋多日，断食身体虚弱，非常饥渴疲惫，昏昏欲睡。龙王修行这样的八戒，具足忍辱，对一切众生心中没有伤害的想法。 这时，有恶人来到龙居住的地方，龙在睡梦中听到有脚步声，立刻惊醒。当时，那些恶人看到龙后，心中惊喜，互相说道：‘这是什么宝藏从地里涌出来？’ English version: You should know that if you can uphold these eight precepts, even without fine clothes, you can obtain the purity of bathing; even without walls, you can shield yourself from enemies; even without parents, you can have a noble lineage; free from all ornaments, your body will be naturally adorned; even without treasures, you can possess immeasurable wealth; even without carriages, you can be called a great vehicle; without relying on bridges or ferries, you can cross over evil paths. Such is the merit of upholding the eight precepts. You should know now that I always uphold these precepts wherever I am. The dragons each asked: 'What are the eight precepts of fasting?' The Dragon King replied: 'The eight precepts of fasting are: first, not to kill; second, not to steal; third, not to engage in sexual misconduct; fourth, not to lie; fifth, not to drink alcohol; sixth, not to sit or lie on high and wide beds; seventh, not to wear fragrant flowers or garlands, nor to apply fragrant oils to the body; eighth, not to engage in or watch or listen to singing and dancing performances. These eight things adorn oneself, and one should not eat after noon. This is what is called the eight precepts of fasting.' The dragons asked: 'If we leave the Dragon King for even a moment, our lives cannot be sustained. Now we wish to increase the supreme Dharma, to light the lamp of Dharma, please instruct us. The benefits of the Buddha's teachings are everywhere, why not uphold them here? We have also heard that there are lay people who can cultivate good deeds, and if they cultivate good deeds at home, they can also grow. Why must we seek a quiet place?' The Dragon King replied: 'In an environment of desires, the mind cannot stop. Seeing beautiful things will give rise to past desires. Just as wet ground easily turns to mud, seeing beautiful things gives rise to past desires. If one lives in the deep mountains, one will not see these things, and if one does not see these things, the desire will not arise.' The dragons asked: 'If one can grow by living in the deep mountains, then this righteous Dharma should be practiced as one pleases.' At that time, the Dragon King led the dragons to a quiet place, away from lust and anger. He cultivated great compassion for all beings, and adorned himself with patience; he opened the path to enlightenment, upheld the eight precepts himself, and fasted purely for many days. He fasted until his body was weak, very hungry, thirsty, and exhausted, and he fell asleep. The Dragon King practiced these eight precepts, was full of patience, and had no intention of harming any living being. At this time, some evil people came to the place where the dragon lived. The dragon, in his sleep, heard footsteps and immediately awoke. When the evil people saw the dragon, they were overjoyed and said to each other: 'What treasure has sprung up from the ground?' 龙见诸人心即生念：“我为修德来至此间，而此山间复有恶逆破修德者，若令彼人见我真形则当怖死，怖死之后我则毁坏修行正法。我于往昔，以瞋因缘受是龙身，三毒具足气见触毒如是。诸人今来至此，必贪我身断绝寿命。” 时，诸恶人复相谓曰：“我等入山经历多年求觅财利，未曾得见如是龙身，文彩庄严悦可人目，剥取其皮以献我王者，可得重赏。”时，诸恶人寻以利刀，剥取其皮。 龙王尔时，心常利乐一切世间，即于是人生慈愍想，以行慈故三毒即灭。复自劝喻慰沃其心：“汝今不应念惜此身，汝虽复欲多年拥护，而对至时不可得免。如是诸人今为我身贪其赏货当堕地狱，我宁自死终不令彼现身受苦。” 诸人寻前执刀㓟剥，龙复思惟：“若人无罪，有人支解，默受不报不生怨结，当知是人为大正士。若于父母，兄弟，妻子生默忍者，此不足贵。若于怨中生默受心，此乃为贵。是故我今为众生故，应当默然而忍受之，若我于彼生忍受者，乃为真伴我之知识。是故我今应于是人生父母想，我于往昔，虽无量世故舍身命，初未曾得为一众生。彼人若念剥此皮已，当得无量珍宝重货，愿我来世常与是人无量法财。” 尔时，龙王既被剥已，遍体血出苦痛难忍，举身战动不能自持。尔时，多有无量小虫，闻其血香悉来集聚唼食其肉，龙王复念：“今此小虫，食我身者，愿于来世当与法食。” 菩萨摩诃萨，行尸波罗蜜时，乃至剥皮食肉都不生怨，况复余处也 龙看到众人，心中便生起一个念头：‘我为了修习德行才来到这里，而这座山中竟然有邪恶之人破坏修德。如果让他们看到我的真身，他们会因恐惧而死，他们死后，我就会破坏修行的正法。我过去因为嗔恨的因缘而受此龙身，三毒俱全，气息和接触都带有毒性。这些人现在来到这里，必定是贪图我的身体，想要断绝我的寿命。’ 当时，那些恶人又互相说道：‘我们入山多年，寻求财物，从未见过如此龙身，文采华丽，令人赏心悦目。剥下它的皮献给我们的国王，可以得到重赏。’当时，那些恶人立刻用利刀剥取龙的皮。 龙王当时，心中常常利益一切世间，便对这些人产生了慈悲怜悯的想法，因为行慈悲的缘故，三毒立刻消灭。他又自我劝慰，安抚自己的心：‘你现在不应该爱惜这个身体，你即使想要多年保护它，到了该结束的时候也无法避免。这些人现在为了我的身体，贪图赏赐，将会堕入地狱，我宁愿自己死去，也不让他们因为我而受苦。’ 那些人随即上前执刀剥皮，龙又思索：‘如果有人无罪，却被人肢解，默默承受而不报复，不生怨恨，应当知道这个人是伟大的修行人。如果对父母、兄弟、妻子能够默默忍受，这并不值得称赞。如果对怨恨的人能够生起默默承受的心，这才是可贵的。所以，我现在为了众生的缘故，应当默默地忍受这一切。如果我对他们生起忍受之心，那才是真正与我同行的善知识。因此，我现在应该把他们看作父母，我过去虽然无数次舍弃生命，却从未曾为任何一个众生这样做。如果他们认为剥下我的皮后，可以得到无数珍宝重货，我愿来世常常与这些人拥有无量的法财。’ 当时，龙王已经被剥皮，全身流血，痛苦难忍，浑身颤抖，无法自持。当时，有无数的小虫，闻到血腥味，都来聚集啃食它的肉。龙王又想：‘现在这些小虫，吃我的身体，愿它们来世能得到法食。’ 菩萨摩诃萨在修行尸波罗蜜时，即使被剥皮食肉，都不生怨恨，更何况其他情况呢？ Seeing the people, the dragon had a thought: 'I came here to cultivate virtue, but in this mountain there are wicked people who destroy virtue. If they see my true form, they will die of fear, and after their death, I will destroy the righteous Dharma of cultivation. In the past, due to the cause of anger, I received this dragon body, full of the three poisons, with poisonous breath and touch. These people have come here now, surely coveting my body and wanting to end my life.' At that time, the wicked people said to each other: 'We have been in the mountains for many years, seeking wealth, and have never seen such a dragon body, with its beautiful patterns pleasing to the eye. If we peel off its skin and offer it to our king, we can get a great reward.' At that time, the wicked people immediately used sharp knives to peel off the dragon's skin. At that time, the Dragon King, whose heart was always for the benefit of all the world, immediately had thoughts of compassion and pity for these people. Because of practicing compassion, the three poisons were immediately extinguished. He then comforted and soothed his own heart: 'You should not cherish this body now. Even if you want to protect it for many years, you cannot avoid the inevitable end. These people are now coveting rewards for my body and will fall into hell. I would rather die myself than let them suffer because of me.' The people then stepped forward and began to peel off the skin with their knives. The dragon thought again: 'If someone is innocent, yet is dismembered, and silently endures without retaliation or resentment, it should be known that this person is a great practitioner. If one can silently endure with parents, siblings, or spouse, it is not praiseworthy. But if one can generate a mind of silent endurance towards those who are resentful, this is truly valuable. Therefore, for the sake of all beings, I should silently endure all of this. If I can generate a mind of endurance towards them, then they are truly good friends who walk with me. Therefore, I should now regard them as my parents. Although I have given up my life countless times in the past, I have never done so for the sake of a single being. If they think that after peeling off my skin, they can obtain countless treasures and great wealth, I wish that in the future I will always have immeasurable Dharma wealth with these people.' At that time, the Dragon King had already been skinned, his whole body was bleeding, the pain was unbearable, and his whole body was trembling, unable to control himself. At that time, there were countless small insects, smelling the scent of blood, all gathered to eat his flesh. The Dragon King thought again: 'Now these small insects are eating my body, may they receive the food of the Dharma in the future.' When the Bodhisattva Mahasattva practices the Paramita of Giving, even if they are skinned and eaten, they do not generate resentment, let alone in other situations. The Sutra of the Bodhisattva's Past Lives, Volume Two