Chinese
大正藏第 14 册 No. 0500 罗云忍辱经 No. 500 罗云忍辱经 西晋沙门法炬译 阿难曰：“吾从佛闻如是。” 一时，佛在舍卫国祇树给孤独园，时鹙露子与罗云俱以平旦着衣法服、执持应器，入城求食。时有轻薄者，逢见两贤。意念曰：“瞿昙沙门第一弟子与罗云分卫。”即兴毒意，取地沙土，着鹙露子钵中、击罗云首。 师见罗云血流污面，师曰：“为佛弟子，慎无含毒，当以慈心愍伤众生。世尊常云：‘忍者最快，唯慧者能。’吾闻佛戒，终身不犯，吾自摄心，以忍为宝；恣心履恶，犹自投火，贡高自见，愚者谓健，不计殃祸，当还害已。恣心之祸重于须弥，毕已年寿以当恶罪，十六分中未减其一。愚人作行恶，向清净持戒沙门，犹若逆风把炬火行，狂愚不舍，必自烧身。弊人怀毒，自以为慧。如比丘怙沙门四道，为佛弟子，常当伏心，恶生即灭，勇中之上。天神帝王，虽谓多力，不如忍恶，其力无上。” 罗云见血流下交面，临水澡血而自说曰：“我痛斯须，奈彼长苦！斯人恶也，斯地亦恶，余无愠心，悲奈彼何？佛是吾尊，教吾大慈。狂悖之人，志趣凶虐，沙门默忍，以成高德。凶者狼残，愚人敬焉；沙门守忍，狂愚是轻。斯人 现代汉语译本 《罗云忍辱经》 西晋沙门法炬译 阿难说：‘我从佛陀那里听到这样的话。’ 一时，佛陀在舍卫国祇树给孤独园（Jetavana Anathapindika-arama），当时鹙露子（Sariputta，舍利弗）与罗云（Rahula，罗睺罗）一同在清晨穿好衣服，拿着钵，进入城中乞食。当时有个轻浮的人，碰巧看见这两位贤者。心中想：‘乔达摩（Gautama，释迦牟尼佛）沙门的第一弟子与罗云一起乞食。’于是生起恶毒的心，抓起地上的沙土，丢进鹙露子的钵中，又击打罗云的头部。 老师鹙露子看见罗云血流满面，便说：‘作为佛陀的弟子，切记不要心怀怨恨，应当以慈悲心怜悯众生。世尊常说：‘能忍辱的人最快乐，只有有智慧的人才能做到。’我听闻佛陀的戒律，终身不敢违犯，我约束自己的心，以忍辱为宝；放纵自己的心去做恶事，就像自己投身于火中，自高自大，自以为是，愚蠢的人认为这是勇敢，却不考虑灾祸，最终会害了自己。放纵自己的心所造成的祸患比须弥山（Mount Sumeru）还要重，即使穷尽一生的寿命也无法偿还所犯的罪恶，甚至连十六分之一都无法减少。愚蠢的人向清净持戒的沙门作恶，就像逆风拿着火把行走，如果狂妄愚蠢不肯舍弃，必定会烧伤自己。恶劣的人心怀毒害，还自以为聪明。作为比丘，依靠沙门的四道（四圣谛），作为佛陀的弟子，应当常常降伏自己的心，恶念一生起就立即灭除，这是勇者中的勇者。天神帝王，虽然自认为力量强大，但不如忍受邪恶的力量强大，忍辱的力量是无上的。’ 罗云看见鲜血流下面颊，走到水边洗去血迹，自言自语道：‘我所承受的痛苦只是暂时的，但那个人将来要承受长久的痛苦！这个人是邪恶的，这块土地也是邪恶的，我没有怨恨之心，只是为他感到悲哀。佛陀是我的至尊，教导我大慈大悲。狂妄悖逆的人，心怀凶残暴虐，沙门默默忍受，才能成就高尚的德行。凶残的人像狼一样残暴，愚蠢的人却敬畏他；沙门坚守忍辱，狂妄愚蠢的人却轻视他。这个人……’
English
English version No. 500 Rahula's Sutra on Forbearance Translated by the Shramana Dharmaraksa of the Western Jin Dynasty Ananda said, 'Thus have I heard from the Buddha.' At one time, the Buddha was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Shravasti (Sravasti). At that time, Sariputta (Sariputta) and Rahula (Rahula) together, early in the morning, put on their robes, held their alms bowls, and entered the city to seek food. At that time, there was a frivolous person who happened to see these two virtuous ones. He thought, 'The first disciple of the Gautama (Gautama) Shramana (monk) is begging for food with Rahula.' Immediately, he conceived a poisonous intention, took sand and dirt from the ground, put it into Sariputta's bowl, and struck Rahula's head. The teacher, Sariputta, seeing Rahula's face covered in blood, said, 'As a disciple of the Buddha, be careful not to harbor resentment, and should have compassion for all beings. The World Honored One (Buddha) often said, 'The most joyful are those who can endure, and only the wise can do so.' I have heard the Buddha's precepts and will not violate them for the rest of my life. I restrain my mind and regard forbearance as a treasure; indulging the mind in evil is like throwing oneself into the fire. Arrogance and self-regard are considered strength by fools, who do not consider the calamity and will eventually harm themselves. The calamity of indulging the mind is heavier than Mount Sumeru (Mount Sumeru), and even spending one's entire life cannot repay the evil deeds, not even reducing one-sixteenth of it. When foolish people commit evil acts towards pure, precept-holding Shramanas, it is like walking against the wind with a torch; if they do not abandon their madness and foolishness, they will surely burn themselves. Vile people harbor poison and think themselves wise. As a Bhikshu (monk) relying on the four paths of the Shramanas (Four Noble Truths), as a disciple of the Buddha, one should always subdue one's mind, and evil thoughts should be extinguished as soon as they arise, which is the highest form of courage. Even gods and kings, though they consider themselves powerful, are not as powerful as enduring evil; the power of forbearance is unsurpassed.' Rahula, seeing the blood flowing down his face, went to the water to wash away the blood and said to himself, 'The pain I endure is only temporary, but that person will suffer long-term pain! This person is evil, and this land is also evil. I have no resentment in my heart, but I feel sorrow for him. The Buddha is my supreme teacher, teaching me great compassion. Arrogant and rebellious people harbor cruelty and violence, but Shramanas silently endure, in order to achieve noble virtue. Cruel people are like ferocious wolves, and foolish people respect them; Shramanas uphold forbearance, but arrogant and foolish people despise them. This person...' --------------------------------------------------------------------------------
Chinese
恶也，我焉能恶欤？轮转无际，岂一向乎？吾欲以佛至真之经喻诲愚惑，犹以利剑割彼臭尸，尸不知痛，非剑之不利，乃死尸之无知。以天甘露食彼溷猪，猪舍之走，非甘露之不美，乃臭虫之所不珍矣。以佛真言，训世凶愚，不亦然乎。” 师徒俱还。饭竟澡钵，洗手漱口，俱到佛所，稽首佛足。鹙露子退坐，具以本末，向佛陈之。世尊告曰：“夫恶心之兴，兴己之衰。轻薄者命终，至于夜半，当入无择地狱之中。狱鬼加痛，毒无不至。八万四千岁，其寿乃终。魂神更受含毒蟒身，毒重还害其身。终而复始，续受蝮形，常食沙土，万岁乃毕。以瞋恚意向持戒人，故受毒身；以沙土投钵中，故世世食沙土而死。罪毕乃出，得生为人。母怀之时，常有重病，家中日耗，生儿顽钝，都无手足。其亲惊怪，宗家皆然，曰：‘斯何妖？来为不祥。’即取捐之，著于四衢。路人往来无不愕然，或以瓦石掷，或以刀杖，皆击其头，蹈脑穷苦，旬月乃死。死后魂神即复更生，辄无手足，顽钝如前，经五百世，重罪乃毕。后乃为人，常有头痛之患。” 世尊重曰：“鹙露子！夫人处世不惟忍者，所生之处，不值佛世、违法远僧，常在三涂，终而复始，辄有劫数。若蒙余福得出为人，禀操常愚、𣧑虐自随，乃心嫉圣、谤毁至尊 现代汉语译本： ‘作恶吗，我怎么会作恶呢？生死轮回没有边际，难道会永远如此吗？我想要用佛陀至真至纯的经典来教诲那些愚昧迷惑的人，就好比用锋利的剑去切割腐臭的尸体，尸体却不知道疼痛，这不是剑不够锋利，而是死尸没有知觉。用天上的甘露去喂养肮脏的猪，猪却舍弃甘露跑开了，这不是甘露不够美好，而是臭虫不珍惜它。用佛陀的真言，训诫世上凶恶愚蠢的人，不也是这样吗？’ 师徒一起返回。吃完饭，洗完钵，洗手漱口，一起到佛陀那里，顶礼佛足。鹙露子（Sariputra，舍利弗的另一种音译）退到一边坐下，详细地把事情的经过，向佛陀禀告。世尊告诉他说：‘那恶心的产生，是自己衰败的开始。轻薄的人命终之后，到了半夜，就会堕入无择地狱之中。狱鬼施加各种痛苦，没有一种毒刑不到的。要经过八万四千岁，他的寿命才终结。魂神又会转生为含有剧毒的蟒蛇，毒性很重，反过来伤害自身。死了又开始，继续转生为毒蛇，经常吃沙土，要经过一万年才能结束。因为用嗔恨的心对待持戒的人，所以会遭受毒蛇之身；因为用沙土投到钵中，所以世世代代吃沙土而死。罪报完毕才能出来，得到人身。在母亲怀孕的时候，常常有重病，家中日益损耗，生下的儿子愚笨迟钝，完全没有手脚。他的亲人感到惊恐怪异，整个家族都这样认为，说：“这是什么妖怪？来这里是不祥之兆。”就拿去丢弃，放在四通八达的道路上。路人来来往往没有不惊愕的，有人用瓦片石头扔他，有人用刀杖打他，都击打他的头部，践踏他的头脑，极其痛苦，要经过十个月才死去。死后魂神立刻又会转生，仍然没有手脚，愚笨迟钝如前，要经过五百世，重罪才能完毕。后来才能做人，却常常有头痛的疾病。’ 世尊再次说道：‘鹙露子（Sariputra）！人活在世上如果不修忍辱，所出生的地方，就遇不到佛陀出世，听不到佛法，远离僧众，常常在三恶道中，死了又开始，总是要经历漫长的劫数。如果侥幸还有剩余的福报能够得到人身，秉性操行常常是愚蠢的、凶暴残虐伴随左右，内心嫉妒圣贤，诽谤诋毁至尊。’
English
English version: 'Evil? How could I be evil? Rebirth is boundless, how could it be always thus? I wish to use the Buddha's most true and pure scriptures to teach those who are foolish and deluded, just like using a sharp sword to cut a putrid corpse, but the corpse does not feel pain. It is not that the sword is not sharp, but that the dead corpse has no awareness. Using heavenly nectar to feed a filthy pig, but the pig abandons it and runs away. It is not that the nectar is not sweet, but that the stink bug does not cherish it. Using the Buddha's true words to instruct the world's wicked and foolish people, isn't it the same?' The teacher and disciples returned together. After eating, washing the bowl, washing hands, and rinsing the mouth, they all went to the Buddha, prostrated at the Buddha's feet. Sariputra (Sariputra, another transliteration of Sariputra) retreated and sat down, explaining the whole story to the Buddha. The World Honored One told him, 'The arising of evil thoughts is the beginning of one's own decline. Those who are frivolous, after their lives end, at midnight, will fall into the Avici Hell. The hell-guards inflict all kinds of pain, and no torture is spared. It will take eighty-four thousand years for their lifespan to end. The soul will then be reborn as a venomous python, with severe poison that harms itself. After death, it begins again, continuing to be reborn as a viper, constantly eating sand, and it will take ten thousand years to end. Because of directing anger towards those who uphold the precepts, they will suffer the body of a venomous snake; because of throwing sand into the bowl, they will eat sand and die in every lifetime. Only after the karmic retribution is complete can they emerge and obtain a human body. When the mother is pregnant, she often has severe illnesses, and the family's wealth diminishes daily. The child born is dull and slow, completely without hands and feet. His relatives are terrified and consider it a monster, saying, "What kind of monster is this? Its arrival is inauspicious." They take it and abandon it, placing it on the crossroads. Passersby are all astonished, some throwing tiles and stones at it, others striking it with knives and sticks, all hitting its head, trampling its brain, causing extreme suffering, and it dies after ten months. After death, the soul immediately reincarnates, still without hands and feet, dull and slow as before, and it takes five hundred lifetimes for the heavy sins to be completed. Later, it can become a human, but it often suffers from headaches.' The World Honored One said again, 'Sariputra (Sariputra)! If people in the world do not cultivate forbearance, the places where they are born will not encounter the Buddha's appearance, will not hear the Dharma, and will be far from the Sangha. They will often be in the three evil realms, dying and beginning again, always experiencing long kalpas. If they are fortunate enough to have remaining blessings to obtain a human body, their nature and conduct will often be foolish, and violent cruelty will accompany them. Their hearts will be jealous of the sages and slander and defame the most honored one.' --------------------------------------------------------------------------------
Chinese
，为人丑陋，众所恶憎，生辄贫穷，仕不得官，愿与意违，天神圣贤所不祐助。夜常恶梦，妖怪首尾，飞祸纵横，所处不宁，心常恐怖。斯之所由，由不忍伏恶心，故使然耳。忍恶行者，所生常安，众祸消灭。愿辄如志，颜貌炜晔，身强少病，财荣尊贵，皆由忍辱慈惠济众之所致也。忍之为福，身安亲宁，宗家和兴，未尝不欢。智者深见，迮伏其心。心者误人，破家危身，王法所戮，地狱烧煮，或为饿鬼，亦为畜生，皆心之过也。” 世尊又曰：“宁以利剑贯腹截肌，自投火中；慎无履恶。宁戴须弥，迮毁其命，投于巨海，鱼鳖所吞；慎无为恶矣。不知其义，慎无妄言。佛之明法，与俗相背，俗之所珍，道之所贱。清浊异流，明愚异趣，忠佞相仇，邪常嫉正。故嗜欲之人，不好我无欲之行也；宁吞然炭，无谤三尊，忍之为明，逾于日月。龙象之力，可谓盛猛，比之于忍，万万不如一。七宝之耀，凡俗所贵，然其招忧，以致灾患。忍之为宝，终始获安。布施十方，虽有大福，福不如忍。怀忍行慈，世世无怨，中心恬然，终无毒害。世无所怙，唯忍可恃。忍为安宅，灾怪不生；忍为神铠，众兵不加；忍为大舟，可以渡难；忍为良药，能济众命；忍者之志，何愿不获。若欲愿为飞行皇帝典四天下，第二天帝释，及上第 现代汉语译本： ‘为人丑陋，众人厌恶憎恨，出生就贫穷，做官不得升迁，愿望与心意相违背，得不到天神圣贤的庇佑帮助。夜晚常常做噩梦，妖怪出现，飞来的灾祸纵横交错，所居住的地方不得安宁，心中常常恐惧。’这些都是什么原因造成的呢？都是因为不能忍耐降伏恶念，所以才导致这样的结果。能够忍耐恶行的人，出生后常常平安，各种灾祸都会消灭。愿望都能如愿以偿，容貌焕发光彩，身体强壮很少生病，财富荣耀尊贵，这些都是由于忍辱、慈悲、救济大众所带来的啊。忍耐带来的福报，自身平安，亲人安宁，家族和睦兴旺，没有不欢喜的时候。有智慧的人深刻地认识到这一点，所以会约束降伏自己的内心。内心会迷惑人，导致家破人亡，触犯王法被处死，在地狱中被烧煮，或者转生为饿鬼，也可能转生为畜生，这些都是内心的过错啊。” “世尊又说：‘宁可用锋利的剑刺穿肚子，割断肌肉，自己跳入火中；也千万不要做坏事。宁可头顶着须弥山（Sumeru，佛教宇宙观中的中心山），压碎自己的生命，投入到巨大的海中，被鱼鳖吞食；也千万不要做坏事啊。’不了解其中的含义，千万不要胡乱说话。佛的明智之法，与世俗的观念相反，世俗所珍视的，道却认为低贱。清澈和污浊的水流不同，聪明和愚蠢的人追求不同，忠诚和奸佞互相仇视，邪恶常常嫉妒正义。所以贪图欲望的人，不喜欢我没有欲望的行为啊；宁可吞下燃烧的炭火，也不要诽谤佛法僧三宝（Three Jewels: Buddha, Dharma, Sangha）。忍耐是明智的，胜过日月的光芒。龙和象的力量，可以说是非常强盛勇猛了，但与忍耐相比，万万不如一。七宝（Seven Treasures）的光耀，凡夫俗子认为珍贵，然而它们会招来忧愁，以至于带来灾祸患难。忍耐是珍宝，始终都能获得平安。布施给十方，即使有很大的福报，福报也不如忍耐。心怀忍耐，行持慈悲，世世代代没有怨恨，内心恬静安然，始终没有毒害。世间没有什么可以依靠的，只有忍耐可以依靠。忍耐是安稳的住所，灾祸怪事不会发生；忍耐是神奇的铠甲，各种兵器不能加害；忍耐是巨大的船只，可以渡过难关；忍耐是良药，能够救济众人的性命；能够忍耐的人，什么愿望不能获得呢？如果想要成为飞行皇帝统治四大天下，成为第二天帝释（Śakra，佛教中的天神），以及更高层次的...