Chinese
大正藏第 14 册 No. 0558 佛说龙施菩萨本起经 No. 558 [No. 557] 佛说龙施菩萨本起经 西晋月氏三藏竺法护译 闻如是： 一时佛游维耶离奈女树园，与大比丘众千二百五十、五千菩萨及无央数天人。 时佛说经，众会皆定。龙施菩萨立于佛前，作师子吼，嗟叹大乘，说前世行，积功累德，不惜身命，不计吾我，无所希求，白佛言：“过去世时，有一般遮旬在丛树下，精进行道，心无所著；常愍十方人及蠕动之类，行四等心——慈、悲、喜、护；常食果蓏，而饮泉水；不慕世荣，无所贪惜；得五神通，以自娱乐。何等为五？眼能彻视，耳能彻听，身能飞行，了众人根，自知本末。在其山中诵习经义，昼夜不懈。 “时有毒蛇，见般遮旬昼夜诵经，心大欢悦，前诣般遮旬所，稽首作礼。取草用扫，含水洒地，供事道人，不敢懈慢。常在左侧听经不离，般遮旬所说经毒蛇辄悉讽诵。 “如是数月之中转向冬寒，树木、华果遂复欲尽。般遮旬心念言：‘冬寒以至，华果以尽，无所依怙。我今当还，止于人间。’便取衣钵，即欲发去。毒蛇时见，悲泣泪出，白道人言：‘欲何至乎？’道人答曰：‘寒冷且至，亦无屋舍，华果复 现代汉语译本 《佛说龙施菩萨本起经》 西晋月氏三藏竺法护译 我（阿难）是这样听说的： 一时，佛陀在维耶离（Vaishali，古印度城市）奈女树园，与一千二百五十位大比丘、五千位菩萨以及无数的天人在一起。 当时，佛陀正在说法，大众都专注地听着。龙施菩萨（Nagarjuna Bodhisattva）站在佛陀面前，发出狮子吼般的声音，赞叹大乘佛法，讲述自己前世的修行，积累功德，不惜身命，不执着于自我，没有任何希求，向佛陀禀告说：‘在过去世的时候，有一位般遮旬（Pañcaskandha，五蕴）在丛林树下，精进修行，心中没有任何执着；常常怜悯十方世界的人和蠕动的众生，行四等心——慈、悲、喜、舍；常常以水果为食，饮用泉水；不羡慕世间的荣华，没有任何贪恋和吝惜；获得了五神通，以此自娱。哪五种神通呢？天眼能彻见，天耳能彻听，身体能飞行，了解众人的根器，自己知道前因后果。他在山中诵习经义，昼夜不懈。’ ‘当时有一条毒蛇，见到般遮旬昼夜诵经，心中非常欢喜，来到般遮旬的住所，稽首作礼。取来草用以扫地，含水洒地，供养道人，不敢懈怠。常常在左侧听经不离开，般遮旬所说的经典，毒蛇都能背诵。’ ‘这样过了几个月，天气渐渐转冷，树木、花果也渐渐凋零。般遮旬心中想：‘冬天已经到了，花果也快没有了，没有可以依靠的了。我现在应当返回人间。’于是拿起衣钵，就要离开。毒蛇看到后，悲伤地哭泣，对道人说：‘您要到哪里去呢？’道人回答说：‘寒冷将至，也没有屋舍，花果也
English
English version 《The Sutra of the Original Vows of Bodhisattva Nagarjuna》 Translated by Dharmaraksa from Yuezhi during the Western Jin Dynasty Thus have I heard: At one time, the Buddha was dwelling in the Nyagrodha Garden in Vaishali, together with a great assembly of twelve hundred and fifty Bhikshus, five thousand Bodhisattvas, and countless Devas and humans. At that time, the Buddha was expounding the Dharma, and the assembly was all concentrated. Bodhisattva Nagarjuna stood before the Buddha, roared like a lion, praised the Great Vehicle, and spoke of his past lives' practices, accumulating merits and virtues, not sparing his life, not clinging to self, without any desires, and said to the Buddha: 'In the past, there was a Pañcaskandha (one who possesses the five aggregates) under a grove of trees, diligently practicing the Way, with no attachment in his heart; constantly having compassion for the people of the ten directions and all sentient beings, practicing the four immeasurable minds—loving-kindness, compassion, joy, and equanimity; constantly eating fruits and drinking spring water; not admiring worldly glory, without any greed or stinginess; having attained the five supernormal powers, using them for his own enjoyment. What are the five? The eye can see through everything, the ear can hear through everything, the body can fly, he understands the roots of all beings, and he knows his own origins and ends. In the mountains, he recited and studied the meaning of the scriptures, day and night without懈怠.' 'At that time, there was a poisonous snake, seeing Pañcaskandha reciting the scriptures day and night, its heart was filled with great joy, and it came to Pañcaskandha's dwelling, bowed its head and paid respects. It took grass to sweep, and contained water to sprinkle the ground, serving the ascetic, not daring to be negligent. It constantly stayed on the left side listening to the scriptures without leaving, and the poisonous snake could recite all the scriptures that Pañcaskandha spoke.' 'After several months, the weather gradually turned cold, and the trees, flowers, and fruits gradually withered. Pañcaskandha thought in his heart: 'Winter has arrived, and the flowers and fruits are about to be exhausted, with nothing to rely on. I should now return to the human world.' Then he took his robe and bowl, and was about to leave. When the poisonous snake saw this, it wept sadly and said to the ascetic: 'Where do you want to go?' The ascetic replied: 'The cold is approaching, and there is no dwelling, and the flowers and fruits are also' -------------------------------------------------------------------------------- 尽，无以自活，故相舍去，欲入郡国。’
Chinese
“毒蛇闻之，益甚悲哀，白道人言：‘道人在此，如依太山，昼夜乐法，其心不倾。今舍我去，无所恃怙。愿见愍伤我身可怜！’道人答曰：‘吾有四大，常当衣食，以自住立。今此山中亦无供具，虽有慈心，不能自在。’ “毒蛇白曰：‘今此山中树木参天，泉水流行，百鸟嘤嘤，甚可娱乐。何为舍焉？唯愿道人勿见弃捐。今虽当去，欲从其后，奉侍道人，不敢住留，在此愁思，但有死忧。’ “道人答曰：‘卿为毒蛇，众人所憎。见者欲害，无有爱乐。或于道中虎、狼、毒虫、蜚鸟、走兽共害汝身。今实悢悢无有已已，虽有是心不得自在。愿卿住此，思道念德，精进自守，忍诸困厄！若前强健，后年复会。’道人悲泣，收泪而去。 “毒蛇涕零，不能自止。贪见道人无有极已，便即上树，遥望道人；观视若行，察其所避；道人不现，转复上行；适复不现，上尽树头，遥望道人，遂远不现。毒蛇益悲，自责悔言：‘身罪所致，失善道人。前世愚痴，多犯众恶——淫妷、瞋恚、闇冥、放逸、懈怠、无知，不奉精进，迷乱不止，其心不一；不值佛世，远离正法，失大智慧，违远至明；从苦入苦，离波罗蜜，堕于五道虫蛾、蚤虱。今受蛇身，为人所憎， 现代汉语译本：‘（人们）耗尽了（财物），无法自给自活，所以互相抛弃离去，想要进入郡县国家。’ ‘毒蛇听了这些话，更加悲伤，对道人说：‘道人您在这里，就像依靠泰山一样，日夜喜好佛法，内心坚定不移。现在您要舍弃我离去，我就没有可以依靠的了。希望您能怜悯我这可怜的身躯！’道人回答说：‘我拥有四大（地、水、火、风），经常需要衣食来维持生存。现在这山中也没有供养的物品，即使有慈悲心，也无法自由自在地留在这里。’ ‘毒蛇说：‘现在这山中树木高耸入云，泉水潺潺流动，各种鸟儿鸣叫，非常令人快乐。为什么要舍弃这里呢？只希望道人您不要抛弃我。现在即使要离去，我也要跟在您身后，侍奉道人您，不敢停留在这里独自愁思，只会感到死亡的忧虑。’ ‘道人回答说：‘你是一条毒蛇，是众人所憎恨的。人们见到你都想伤害你，没有人会喜欢你。或许在路上会遇到老虎、狼、毒虫、飞鸟、走兽一起伤害你的身体。现在我实在感到忧虑，没有停止的时候，即使有这样的心愿也无法自由自在。希望你留在这里，思考佛道，忆念功德，精进地守护自己，忍受各种困厄！如果之前身体强健，以后或许还能再次相会。’道人悲伤地哭泣，擦干眼泪离去。 ‘毒蛇泪流不止，无法停止。贪恋见到道人，没有停止的时候，便立即爬上树，远远地望着道人；观察他行走的情况，察看他躲避的地方；道人不再出现，又继续向上爬；一会儿又不出现，爬到树顶，远远地望着道人，最终远远地不再出现。毒蛇更加悲伤，责备自己后悔地说：‘这是我自身罪孽所导致的，失去了善良的道人。前世愚痴，犯下了许多罪恶——淫欲放荡、嗔恨恼怒、心智昏暗、放纵任性、懈怠懒惰、无知愚昧，不奉行精进，迷惑错乱不止，内心不专一；没有遇到佛陀住世的时代，远离了正法，失去了大智慧，违背了最光明的真理；从痛苦进入痛苦，远离了波罗蜜（到达彼岸的方法），堕落于五道（地狱、饿鬼、畜生、人、阿修罗）之中，变成虫蛾、跳蚤、虱子。现在承受蛇的身躯，被人所憎恨，’
English
English version: ‘(People) exhaust (their possessions), unable to support themselves, so they abandon each other and leave, wanting to enter the counties and states.’ ‘The poisonous snake, hearing this, became even more sorrowful, and said to the Daoist: ‘Daoist, you are here, like relying on Mount Tai (a sacred mountain in China), enjoying the Dharma day and night, your heart unwavering. Now you are abandoning me and leaving, and I have nothing to rely on. I hope you will have pity on my pitiful body!’ The Daoist replied: ‘I have the four great elements (earth, water, fire, and wind), and I constantly need clothing and food to sustain myself. Now there are no offerings in this mountain, and even if I have a compassionate heart, I cannot freely stay here.’ ‘The poisonous snake said: ‘Now in this mountain, the trees reach the sky, the springs flow, and various birds sing, which is very delightful. Why abandon this place? I only hope that you, Daoist, will not abandon me. Now, even if you are leaving, I want to follow behind you, serving you, Daoist, not daring to stay here alone in sorrow, only feeling the worry of death.’ ‘The Daoist replied: ‘You are a poisonous snake, hated by everyone. People want to harm you when they see you, and no one will like you. Perhaps on the road, you will encounter tigers, wolves, poisonous insects, flying birds, and running beasts that will harm your body together. Now I am truly worried, and there is no end to it, and even if I have such a wish, I cannot be free. I hope you stay here, contemplate the Dao, remember merit, diligently guard yourself, and endure all hardships! If you were strong before, perhaps we can meet again in the future.’ The Daoist wept sadly, wiped away his tears, and left. ‘The poisonous snake shed tears incessantly, unable to stop. Craving to see the Daoist, without end, it immediately climbed up a tree, gazing at the Daoist from afar; observing his movements, watching where he was avoiding; the Daoist no longer appeared, so it continued to climb higher; after a while, he still did not appear, so it climbed to the top of the tree, gazing at the Daoist from afar, and eventually he disappeared far away. The poisonous snake became even more sorrowful, blaming itself and regretting, saying: ‘This is caused by my own sins, losing the virtuous Daoist. In my past life, I was foolish and committed many evils—licentiousness and indulgence, anger and rage, darkness of mind, recklessness and willfulness, laziness and sloth, ignorance and foolishness, not practicing diligence, confused and disordered without end, my heart not being single-minded; not encountering the era when the Buddha lived in the world, being far from the true Dharma, losing great wisdom, deviating from the most brilliant truth; entering suffering from suffering, being far from the Paramitas (perfections, ways to cross to the other shore), falling into the five paths (hell, hungry ghosts, animals, humans, asuras), becoming insects, moths, fleas, and lice. Now I bear the body of a snake, hated by people,’ --------------------------------------------------------------------------------
Chinese
皆是身过，不由他人。天上世间豪贵无常，何况我此含毒之身？展转生死，譬如车轮。’ “尔时毒蛇自说瑕恶，身意静然，但还自责：‘今此危身不足贪惜，不顾躯命，此无所著。’便从树上自投于下，未及至地，堕树岐间，身绝两分，便即命过，生兜术天，得见光明，即自思惟，便识宿命：‘我在世时身为毒蛇，奉侍道人，行正远邪，精进不懈，伏恶心魔，视其身命，譬如土沙。知命非常，自投树下。于彼寿终，来生此上。’便于天上从诸玉女及与天子各持香华散毒蛇上，便自说言：‘今此蛇身虽为毒恶，于我大厚，终不为薄。精进行法，心无所著。绝其寿命，得上为天。今故来下，欲报其恩。’便复行诣般遮旬所，稽首作礼，供养华香，嗟叹功德，皆共称誉：‘今此道人无有等侣，行大慈悲，无有亲疏，教授一切，令离三涂。本为毒蛇，视如赤子，忧念一切。此功德大，欲报其恩，何时能达？’适说是已，便还去上兜术天。 “皆从诸天人， 行诣弥勒前， 俱稽首作礼， 其心悉等平。 见弥勒欢喜， 礼毕住一面， 弥勒为说法， 皆得无所从生。 天上寿终后， 来生于世间， 长者须福家， 作女意甚明， 端名曰龙施， 除去诸欲情。 时佛来诣舍， 眉间 ‘这一切都是我自身所造成的过错，不是他人所致。天上人间的豪门贵族都不能长久，更何况我这具充满毒素的身体呢？在生死中辗转轮回，就像车轮一样不停转动。’ ‘当时，毒蛇自己述说着自身的缺点和罪恶，身心平静，只是反省自己：‘如今这个危险的身体不值得贪恋珍惜，不顾惜躯体性命，对一切都没有执着。’于是便从树上自己投身而下，还没到地面，就掉在树的分叉处，身体断成两截，立刻就死了，转生到兜率天（Tushita Heaven，佛教欲界六天之一），得见光明，立刻就回忆起前世的经历：‘我在世的时候身为毒蛇，侍奉修行人，行为端正远离邪恶，精进不懈怠，降伏恶念心魔，看待自己的身体性命，就像泥土沙石一样。知道生命非常短暂，所以从树上跳下。在那里寿命终结后，来到这里转生。’于是在天上，和众多的玉女以及天子各自拿着香和花，散在毒蛇的遗骸上，自己说道：‘如今这个蛇身虽然充满毒素和邪恶，但对我恩德深厚，永远不会轻视。精进修行佛法，心中没有任何执着。结束了它的生命，使我能够升到天上。现在特意下来，想要报答它的恩情。’然后又去到般遮旬（Pancajana，人名）那里，叩头作揖，供养鲜花和香，赞叹他的功德，都一起称赞说：‘如今这位修行人没有可以相比的同伴，行持伟大的慈悲，没有亲疏之分，教导一切众生，使他们脱离三恶道。原本对待毒蛇，就像对待自己的孩子一样，忧虑挂念一切。这份功德太大了，想要报答他的恩情，什么时候才能做到呢？’刚说完这些，就又回到兜率天。 ‘都跟随诸位天人，前往弥勒（Maitreya，未来佛）面前，一起叩头作揖，他们的心都一样平等。见到弥勒非常欢喜，行礼完毕后站在一旁，弥勒为他们说法，都得到了无所从来生的境界。在天上寿命终结后，来到人间转生，在长者须福（Sudatta，人名）家中，作为女儿，心意非常聪慧，取名为龙施（Naga-datta，人名），去除了各种欲望和情感。当时佛陀来到她家，从眉间’