English
If Your Majesty orders me to stop the mind of giving, and if I cannot stop, then I should be moved to the deep mountains; even if I reach the deep mountains, if the mind of giving does not cease, the poor will come again. I originally vowed to enjoy the mountains and forests, so I did not report it, fearing that my father would not let me go. Now that Your Majesty has allowed me to fulfill my original wish, I now take my leave and set off. Why is that? Because in the mountains and forests, it is a quiet place, beloved by immortals and sages, able to be free from greed, hatred, and ignorance. If I go there, I will surely be able to benefit myself. At that time, the prince bowed at the king's feet, circumambulated him three times to the right, and took his leave; then he went to his mother, knelt and bowed as usual, circumambulated her three times to the right, bowed at her feet, and left; then he went to his wife and said to her: 'You should stay here, take care of my parents, and protect our child, this is your practice of the righteous Dharma. Now I want to go far away to the mountains and forests. Why? Because I have always wished to enter the deep mountains to cultivate my aspirations. My father has now allowed it, so I should quickly go there to fulfill my heart's desire; to be companions with all kinds of birds and beasts, and to live on fruits. You are a princess, your body is soft, elegant, and refined, how can you endure such hardships, so you should stay here and not follow me.' When his wife heard this, her heart was troubled and distressed, her body trembled like a banana leaf, she cried sadly, beat her chest, pulled out her hair, and cried out loudly, saying: 'Why! What crime have you committed that the king has banished you to the deep mountains? The king is kind and compassionate, governs the country with the righteous Dharma, and loves his people like his own children, why would he suddenly banish you like this? Your appearance, the color of your body is as soft as a champak flower, why would you suddenly have to sleep on thorns and stones? Now in the palace you enjoy the five pleasures, but if you go to the mountains, you will only hear the terrible sounds of tigers, wolves, lions, and poisonous beasts.' 。怪哉！大王慈爱之心，今日安在？如何父亲变成离薄，以小因缘一旦成怨？” 尔时，王子即答妻言：“善哉！王女！汝有深智，精进、勇猛，是我善伴，设我不是应当呵责，云何乃出如是粗言？诸王为国共相战诤，皆为贪欲瞋痴所恼，是我福缘，乃令父王听我入山修行正法，汝今不应生不欢喜。世中常法，王若衰老，则立太子令知国事，国事殷凑，多诸过咎，咎既钟身，无逃避处。王今未衰，便能放舍，听我入山修学其志，世间过咎永不见及，汝今何故不欢喜耶？汝便好住，我今欲去。” 答言：“妾之父母处与君时，日月大地及四天王悉皆证知。初婚之日，君自发言誓不相舍，如何今日便欲独往？当知日月及以猛火，明与质俱不相舍离，君今云何而欲见舍？” 尔时，王子悉以家财布施贫乏，即以两肩荷负二子，携将其妻，往雪山中。王子到已，食果、饮水以存性命，昼夜修习慈悲之心，复作是念：“我本在家，虽受五欲，未若今日处山欢娱，如是之乐，释提桓因所受欲乐所不及也。是诸众生不知正法微妙之味，如乌不知莲华之味。”是时，王子常为众生思惟是义，妻常入山采于果蓏以自供给。 是时，有一老婆罗门，其形丑恶人所恶见，从远方来。王子见已，即命令坐，行水施果然后问讯：“汝何缘至此耶？将非厌家之过患乎？壮应在家极情五欲，今已衰老，死时将至，舍来修道甚是快事。是中闲静无有家过，汝若乐此，我之所有甘果、冷水，常相供给不令有乏。”婆罗门言：“无欲想者应住于此，我今欲想犹未能灭，是故不能于此住也 现代汉语译本：‘奇怪啊！大王的慈爱之心，今天在哪里呢？为什么父亲变得如此冷漠，因为一点小小的缘故就产生了怨恨？’ 当时，王子立刻回答妻子说：‘好啊！王女！你很有智慧，精进、勇敢，是我的好伴侣。如果我不是应该受到责备，怎么会说出这样粗鲁的话呢？各国的君王为了国家互相争斗，都是被贪欲、嗔恨、愚痴所困扰。这是我的福分，才使得父王允许我入山修行正法，你现在不应该感到不高兴。世间的常理是，君王如果衰老，就会立太子来管理国家事务。国家事务繁多，会有很多过错，过错一旦降临到身上，就无处可逃。父王现在还没有衰老，就能放下一切，允许我入山修习自己的志向，世间的过错永远不会牵连到我，你为什么不高兴呢？你好好地住在这里吧，我现在要走了。’ 妻子回答说：‘我父母将我许配给您的时候，日月大地和四天王都可以作证。初婚那天，您亲自发誓说不会抛弃我，为什么今天却要独自离去呢？应该知道日月和猛火，光明和本质都是不分离的，您今天为什么想要抛弃我呢？’ 当时，王子把家里的财产全部布施给贫穷的人，然后用两肩扛着两个孩子，带着他的妻子，前往雪山中。王子到达后，吃果子、喝水来维持生命，日夜修习慈悲之心，又这样想：‘我以前在家，虽然享受五欲，但不如今天在山里快乐。这样的快乐，连释提桓因所享受的欲乐都比不上。这些众生不知道正法微妙的滋味，就像乌鸦不知道莲花的味道一样。’这时，王子常常为众生思考这些道理，妻子常常进山采摘果实来供给自己。 这时，有一个老婆罗门，他的样子丑陋，让人厌恶，从远方来到这里。王子见到他后，就让他坐下，给他水和果子，然后问候说：‘您为什么来到这里呢？难道是厌倦了家庭的过患吗？壮年时应该在家尽情享受五欲，现在已经衰老，死期将至，舍弃一切来修道真是好事。这里清静，没有家庭的过错，如果您喜欢这里，我所有的甘甜果实和凉水，都会经常供给您，不会让您缺乏。’婆罗门说：‘没有欲望的人应该住在这里，我现在的欲望还没有消除，所以不能住在这里。’ English version: 'How strange! Where is the Great King's compassionate heart today? Why has my father become so distant, turning a small matter into resentment?' At that time, the prince immediately replied to his wife, 'Excellent! Princess! You are wise, diligent, and courageous, a good companion to me. If I were not deserving of blame, how could you utter such harsh words? Kings fight each other for their countries, all troubled by greed, hatred, and delusion. It is my good fortune that my father has allowed me to enter the mountains to practice the true Dharma. You should not be unhappy now. It is the common practice in the world that when a king grows old, he appoints a crown prince to manage state affairs. State affairs are numerous, and there are many faults. Once faults fall upon one's shoulders, there is no escape. My father is not yet old, yet he is able to let go and allow me to enter the mountains to pursue my aspirations. The faults of the world will never reach me. Why are you not happy? You should stay here, I am about to leave.' The wife replied, 'When my parents betrothed me to you, the sun, moon, earth, and the Four Heavenly Kings all bore witness. On our wedding day, you yourself vowed never to abandon me. Why do you now wish to leave alone? You should know that the sun and moon, and fire, their light and essence are inseparable. Why do you now wish to abandon me?' At that time, the prince gave all his family wealth to the poor, then carried his two children on his shoulders, and took his wife to the snowy mountains. After arriving, the prince ate fruits and drank water to sustain his life, and practiced compassion day and night. He thought, 'When I was at home, although I enjoyed the five desires, it was not as joyful as being in the mountains today. Such joy is unmatched even by the pleasures enjoyed by Shakra. These beings do not know the subtle taste of the true Dharma, just as crows do not know the taste of lotus flowers.' At this time, the prince often contemplated these meanings for the sake of all beings, and his wife often went into the mountains to gather fruits to provide for herself. At this time, there was an old Brahmin, whose appearance was ugly and repulsive, who came from afar. When the prince saw him, he had him sit down, offered him water and fruit, and then inquired, 'Why have you come here? Is it because you are weary of the troubles of family life? In your youth, you should have indulged in the five desires at home. Now that you are old and death is approaching, it is a good thing to abandon everything and practice the Way. This place is quiet and free from the faults of family life. If you like it here, I will always provide you with sweet fruits and cool water, and you will not lack anything.' The Brahmin said, 'Those without desires should stay here. My desires have not yet been extinguished, so I cannot stay here.' 。大仙！汝且观之，我身虽老头，白齿落、行步战掉、目视蒙蒙，舌干、口燥不能语言，头重难胜犹如太山，耳听不了身体衰变，而有欲想犹如壮时。大仙！当知我年朽迈身力羸损，家贫空乏困于仆使，若欲满我本所愿者，幸可惠施二奴仆使。” 菩萨闻之，即作是念：“怪哉！今日若言无有，则非本誓；若言有者，今实空贫。” 婆罗门言：“君今迟疑，何所思虑？将虑我非婆罗门受持禁戒博学人耶！若有此虑我实是也。” 菩萨答言：“我本在家，多有仆使，金银、珍宝、库藏盈溢。当于尔时，见有乞者，终不言无，今在此止悉不持来，何处当得以相副称，所以迟疑思是事耳。” 婆罗门言：“我今衰老气力空竭，从远方来乞求所须，汝从本来凡见乞者，曾不发言：‘我无所有。’今日何故发如是言？大仙！若能怜愍给施二奴，我当还国；若不能者，我必此死。” 尔时，王子即作是念：“我今当作何等方便发遣此人？”尔时，二子近在不远山中遨戏，复作是念：“我今当为一切众生，作不空因缘。”即唤其子，子既至已，菩萨抱之，复作是念：“我今二子生长深宫，身体柔软，未经寒苦，如何一旦违离父母，为他僮仆？”复作是念：“我今何缘计如是事，若不修行难行苦行，何缘得成阿耨多罗三藐三菩提？以是因缘，我当行之，愿以此行速得成就阿耨多罗三藐三菩提；我今舍此所爱二子，不求生天人中果报，转轮圣王、帝释梵四天王，愿此功德悉与众生成无上道 现代汉语译本：大仙！您看，我虽然老了，牙齿脱落，走路颤巍巍的，眼睛昏花，舌头干燥，口干说不出话，头重得像泰山一样难以承受，耳朵也听不清，身体衰败，但欲望却像壮年时一样强烈。大仙！您应该知道我年老体衰，身体虚弱，家境贫寒，被仆役所困扰。如果想满足我原本的愿望，希望您能施舍两个奴仆给我。 菩萨听了这话，心里想：‘奇怪啊！今天如果说没有，就违背了之前的誓言；如果说有，现在确实一无所有。’ 婆罗门说：‘您现在迟疑，在想什么呢？难道是怀疑我不是持守戒律、博学多闻的婆罗门吗？如果这样想，我确实是。’ 菩萨回答说：‘我以前在家时，有很多仆人，金银珠宝，仓库堆满。那时，见到乞讨的人，我从不说没有。现在我在这里，什么都没带来，哪里能找到东西来满足你的要求呢？所以我才迟疑，在考虑这件事。’ 婆罗门说：‘我现在衰老，气力耗尽，从远方来乞求所需。您从前凡是见到乞讨的人，从没说过“我没有”。今天为什么说这样的话？大仙！如果能可怜我，施舍两个奴仆，我就回国；如果不能，我一定会死在这里。’ 这时，王子心里想：‘我现在该用什么办法打发这个人走呢？’这时，他的两个儿子正在不远的山中玩耍。他又想：‘我现在应当为一切众生，种下不落空的因缘。’于是叫来他的儿子。儿子们来到后，菩萨抱住他们，又想：‘我的两个儿子在深宫中长大，身体娇嫩，没经历过寒冷和辛苦，怎么能一下子离开父母，成为别人的奴仆呢？’他又想：‘我为什么会考虑这些事呢？如果不修行难行的苦行，怎么能成就无上正等正觉呢？因为这个原因，我应当去做。愿以此修行，迅速成就无上正等正觉。我今天舍弃我所爱的两个儿子，不求生到天界，不求成为转轮圣王、帝释天、梵天四天王，愿以此功德，使一切众生都能成就无上道。’ English version: Great sage! Behold, though I am old, my teeth have fallen out, my gait is unsteady, my vision is blurred, my tongue is dry, my mouth parched and unable to speak, my head is heavy like Mount Tai, my ears cannot hear, and my body is decaying, yet my desires are as strong as in my youth. Great sage! You should know that I am old and frail, my body is weak, my family is poor, and I am troubled by servants. If you wish to fulfill my original desire, I hope you can bestow upon me two servants. Upon hearing this, the Bodhisattva thought, 'Strange! If I say I have none today, I would be breaking my previous vow; if I say I have, I am truly empty-handed now.' The Brahmin said, 'Why do you hesitate now? What are you pondering? Do you doubt that I am not a Brahmin who upholds precepts and is learned? If that is your concern, I assure you I am.' The Bodhisattva replied, 'When I was at home, I had many servants, gold, silver, and treasures overflowing in my storehouses. At that time, when I saw beggars, I never said I had nothing. Now that I am here, I have brought nothing with me. Where can I find something to meet your request? That is why I hesitate and am considering this matter.' The Brahmin said, 'I am now old and my strength is exhausted. I have come from afar to beg for what I need. In the past, whenever you saw beggars, you never said, “I have nothing.” Why do you say such things today? Great sage! If you can take pity on me and bestow two servants, I will return to my country; if not, I will surely die here.' At that moment, the prince thought, 'What method should I use to send this person away?' At that time, his two sons were playing in the mountains not far away. He thought again, 'I should now create a cause and condition that will not be in vain for all sentient beings.' So he called his sons. When his sons arrived, the Bodhisattva embraced them and thought, 'My two sons have grown up in the deep palace, their bodies are delicate, and they have not experienced cold or hardship. How can they suddenly leave their parents and become servants to others?