English
Therefore, when Bodhisattvas give, whether the offering is much or little, good or bad, they should offer it with a pure and single mind, and not harbor any contempt for the recipient. The Second Chapter on All Giving from the Bodhisattva's Past Lives Sutra All Bodhisattvas, for the benefit of sentient beings, give up their own lives as if discarding grass, dung, or filth. As I have heard: In the past, there was a king named All-Giving. When this king was first born, he said to his parents, 'I am able to give up my precious life for all countless beings, let alone external things and treasures.' Therefore, his parents respected him and named him All-Giving. From his birth, his physical form and his acts of giving gradually increased, like the moon from its first appearance to the fifteenth day. Not long after, his father, the king, passed away, and he inherited the throne, governing the country, teaching the people according to the law, not wronging anyone, protecting himself, not interfering in other matters, and never invading other neighboring countries. If neighboring countries attacked him without reason, he hoped to capture them, rescue the poor, give them wealth, and respect the Shramanas and Brahmins. He often used clean hands to give food to sentient beings, and his mouth often proclaimed: 'Give this person clothes, give this person food, give this person treasures, cherish this person, care for this person.' At that time, the Bodhisattva often practiced such good giving. The people of neighboring countries, hearing of the king's merits, all came to submit to him. His land was filled with people, with no empty space, like a flood of water from a mountain peak flowing into deep ditches and streams; also like the tide of the sea at half-moon, the people who came to submit from foreign countries were crowded and packed, just like that. The other neighboring countries gradually lost their people, and each developed resentment. They then gathered together and decided to attack him. After making this decision, they immediately prepared their troops and marched towards his country. At that time, the border guards came from afar to report to the king: 'The enemy from the neighboring countries is now approaching, like a storm, dark clouds, and heavy rain.' The king then told them: 'You should not disturb my mind.' 。”即说偈言： “邻国所以， 来讨我国， 正为人民， 库藏珍宝， 快哉甚善， 当相施与， 我当舍之， 出家学道。 多有国土， 为五欲故， 侵夺人民， 贮聚无厌， 当知是王， 命终之后， 即堕地狱， 畜生饿鬼。 “是故，我今不能为身侵害众生，夺他财物以自免者。” 尔时，大臣及诸人民各作是言：“唯愿，大王！莫便舍去，臣等自能当御此敌，王且观之，臣等今日当以五兵戟牟剑槊，奋击此贼，足如暴风吹破雨云。” 王即答言：“咄哉卿等！吾已久知，卿等于吾，生大爱护，尊重恭敬；亦知卿等勇健、难胜、雄猛、武略、策谋第一。但彼敌王今作此举，都不为卿，正为吾耳。假使彼来不损卿等，何得乃生如是恶心？吾久知此，五盛阴身为众箭镝，卿不知耶？吾久为卿说，诸菩萨应于众生生一子想，汝不应于他众生所生瞋害心，毕定当知堕于地狱，是故应当一心修善。”当说是时，贼已来至，高声大叫。 王闻声已，即问群臣：“此是何声？” 诸群臣寮各怀悲感，举声哀号，咸作是言：“恶贼无辜，多害人民，譬如恶雹伤害五谷，亦如猛火焚烧干草，又如暴风吹拔大树，又如师子杀害诸禽兽，怨贼杀害，亦复如是。” 尔时，诸臣不受王教，即各散出，庄严四兵便逆共战。军无主将，寻即退散，兵众丧命，不可称计 现代汉语译本：于是，国王说了偈语： ‘邻国之所以，前来攻打我国， 正是为了人民，以及国库的珍宝。 好极了，太好了，应当把这些都施舍给他们。 我将舍弃这一切，出家修道。 许多国家的君主，为了五欲的享受， 侵夺人民的财产，贪婪地聚敛，永不满足。 应当知道这样的国王，命终之后， 就会堕入地狱，或者转生为畜生、饿鬼。 ‘因此，我今天不能为了保全自身而伤害众生，夺取他们的财物来使自己免于灾祸。’ 当时，大臣和人民都这样说：‘希望大王，不要轻易舍弃我们，我们自己能够抵御这些敌人，请大王观看，我们今天将用各种兵器，奋力攻击这些贼寇，就像暴风吹散乌云一样。’ 国王回答说：‘唉，你们这些人啊！我早就知道，你们对我，怀有深厚的爱护，尊重和恭敬；也知道你们勇猛、难胜、雄壮、武略、计谋都是一流的。但是敌国国王现在这样做，并不是针对你们，而是针对我。假如他们来不损害你们，怎么会产生这样的恶念呢？我早就知道，这五蕴之身就像众多的箭靶，你们不知道吗？我早就对你们说过，菩萨应当对众生生起如同对待自己孩子一样的想法，你们不应该对其他众生生起嗔恨之心，要知道这样必定会堕入地狱，所以应当一心修善。’ 当国王说这些话的时候，贼寇已经来到，高声叫喊。 国王听到声音后，就问群臣：‘这是什么声音？’ 大臣们都感到悲伤，举声哀号，都这样说：‘这些恶贼无缘无故，残害人民，就像冰雹伤害庄稼，又像猛火焚烧干草，又像暴风吹倒大树，又像狮子杀害禽兽，怨贼的杀害，也是如此。’ 当时，大臣们不听从国王的教诲，各自散开，装备好军队就去迎战。军队没有主将，很快就溃散了，士兵死伤无数，无法计算。 English version: Then the king spoke in verse: 'The reason why the neighboring country, comes to attack our kingdom, Is precisely for the people, and the treasures in the treasury. Excellent, very good, these should all be given away. I shall abandon all this, and leave home to study the Way. Many rulers of countries, for the sake of the five desires, Invade the people's property, greedily accumulating, never satisfied. It should be known that such a king, after his life ends, Will fall into hell, or be reborn as an animal or a hungry ghost. 'Therefore, I cannot today harm sentient beings for the sake of preserving myself, and seize their wealth to save myself from disaster.' At that time, the ministers and the people all said: 'We hope, Your Majesty, do not easily abandon us, we ourselves can resist these enemies, please Your Majesty watch, today we will use all kinds of weapons, to fiercely attack these bandits, just like a storm blowing away the clouds.' The king replied: 'Alas, you people! I have long known, that you have deep love, respect and reverence for me; I also know that you are brave, invincible, valiant, your military strategies and plans are first-rate. But the enemy king is doing this now, not for you, but for me. If they come and do not harm you, how could they have such evil thoughts? I have long known that this body of the five aggregates is like many targets for arrows, don't you know? I have long told you that Bodhisattvas should have the same thought for all beings as they do for their own children, you should not have hatred for other beings, know that this will surely lead to hell, so you should wholeheartedly cultivate goodness.' As the king was saying these words, the bandits had already arrived, shouting loudly. After hearing the sound, the king asked his ministers: 'What is this sound?' The ministers all felt sorrow, raised their voices in lamentation, and all said: 'These evil bandits, without any reason, harm the people, just like hail damages crops, and like a fierce fire burns dry grass, and like a storm blows down big trees, and like a lion kills birds and beasts, the killing by the vengeful bandits is also like this.' At that time, the ministers did not listen to the king's teachings, and each scattered, equipped their troops and went to meet the enemy. The army had no commander, and quickly collapsed, the soldiers died and were injured in countless numbers. 。时，王登楼说如是言：“因恶欲故令人行恶，如是诸欲，犹如死尸行厕粪秽，如何为此而行恶耶！愚人贪国，兴诤竞心，犹如众鸟竞诤段肉，是诸众生常有怨憎，谓老病死，云何不自观察是怨，反更于他而生诤竞？”一切施王思是义时，敌国怨王即入宫中。 王于尔时便从水窦逃入深山，至稠林中，得免怨贼。其地清净，林木种种，华果无量，不可称计；水清柔软，八味具足，众鸟凫雁，禽兽难计。王见是已，心生欢喜，复作是言：“吾今真实得离家过患，无量众生常为老病死怖逼恼，今得此处清净安乐快不可言，此林乃是修悲菩萨之所住处，亦是破坏四魔之人坚固牢城，我今已得清洁洗浴、离众垢故，我今与此众鹿为伴，身心安隐极受上乐。” 尔时，怨王得其国已，即便唱令求觅本王：“若有能得一切施王，若杀、若缚将来至此，吾当重赏随其所须，一切给与，以其先时常自称赞能行正法，呰毁吾等暴虐行恶，是故吾今欲得见之，示其修善所得果报。” 尔时，他方有一婆罗门，贫穷、孤悴、唯仰乞活，兼遇官事，无所恃赖。闻王名字，好行惠施，即从其国来欲造诣，乞求所须。即于中路，饥渴、疲乏止息林中，即便谮言：“是处寂静圣人住处，亦是神仙离欲之人，求解脱者断绝饮食、不畜奴婢、不乘车马、少欲知足、食啖稗子诸根药草；大悲心者之所住处，亦是一切飞鸟、走兽无怖畏处，自在天王为令众生，见家过患，故化是处。” 尔时，一切施王闻是语已，心生欢喜，便往见之，共相问讯，便命令坐 现代汉语译本：当时，国王登上高楼，说了这样一番话：‘因为邪恶的欲望，才使人做出恶行。这些欲望，就像死尸行走在厕所粪便中一样，怎么能为了这些而做恶呢！愚蠢的人贪图国家，兴起争斗之心，就像众鸟争夺一块肉一样。这些众生常常有怨恨，所谓衰老、疾病、死亡，为什么不自己观察这些怨恨，反而与他人争斗呢？’一切施王思考这些道理的时候，敌国的怨王就进入了宫中。 国王当时就从水洞逃入深山，到了茂密的树林中，得以躲避怨贼。那地方清净，树木种类繁多，花果无数，无法计算；水清澈柔软，具备八种美味，各种鸟类、野鸭、大雁，禽兽难以计数。国王看到这些，心中欢喜，又说道：‘我今天真的脱离了家庭的祸患，无数众生常常被衰老、疾病、死亡的恐惧所逼迫，现在得到这清净安乐，快乐得无法言说。这片树林是修习慈悲的菩萨所居住的地方，也是摧毁四魔的人的坚固堡垒。我现在已经得到清洁的洗浴，远离了各种污垢，我今天与这些众鹿为伴，身心安稳，享受着极上的快乐。’ 当时，怨王得到他的国家后，就立刻下令寻找原来的国王：‘如果有人能抓到一切施王，无论是杀了他、绑了他带到这里，我都会重重赏赐，满足他的一切需求。因为他之前常常自称能够奉行正法，诋毁我们暴虐行恶，所以我现在想见他，让他看看他修善所得的果报。’ 当时，他方有一位婆罗门，贫穷、孤独、只能靠乞讨为生，又遇到官司，无所依靠。听到国王的名字，喜欢行善布施，就从他的国家来想拜访，乞求所需。在半路上，饥渴、疲惫，在树林中休息，就诽谤说：‘这里是寂静的圣人居住的地方，也是神仙远离欲望的人，求解脱的人断绝饮食、不蓄奴婢、不乘车马、少欲知足、吃稗子和各种草药；大悲心的人所居住的地方，也是一切飞鸟、走兽没有恐惧的地方，自在天王为了让众生看到家庭的祸患，所以化现了这个地方。’ 当时，一切施王听到这些话后，心中欢喜，就去见他，互相问候，然后命令他坐下。 English version: At that time, the king ascended the tower and spoke these words: 'It is because of evil desires that people commit evil deeds. These desires are like a corpse walking in the filth of a toilet. How can one commit evil for these things! Foolish people covet the country and stir up strife, like birds fighting over a piece of meat. These beings often have resentment, such as old age, sickness, and death. Why not observe these resentments within oneself, instead of fighting with others?' While King Sarvadada was contemplating these principles, the resentful king of the enemy country entered the palace. At that time, the king escaped through a water hole into the deep mountains, reaching a dense forest, thus avoiding the resentful thieves. That place was pure, with various kinds of trees, countless flowers and fruits, beyond measure; the water was clear and soft, possessing eight flavors, with various birds, ducks, geese, and countless animals. Seeing this, the king was delighted and said, 'Today, I have truly escaped the troubles of home. Countless beings are constantly tormented by the fear of old age, sickness, and death. Now I have found this pure and peaceful place, and my joy is indescribable. This forest is the dwelling place of Bodhisattvas who practice compassion, and it is also the firm fortress of those who destroy the four demons. Now I have been cleansed and bathed, free from all defilements. Today, I will be with these deer as companions, my body and mind at peace, enjoying supreme bliss.' At that time, the resentful king, having obtained his kingdom, immediately issued an order to seek the original king: 'If anyone can capture King Sarvadada, whether by killing him or binding him and bringing him here, I will reward them handsomely, fulfilling all their needs. Because he previously often claimed to uphold the righteous Dharma and criticized our tyrannical and evil deeds, I now wish to see him and show him the results of his cultivation of goodness.' At that time, there was a Brahmin from another region, poor, lonely, and relying solely on begging for a living, who also encountered official matters and had no one to depend on. Hearing the king's name, who was fond of giving alms, he came from his country intending to visit and beg for what he needed.