Chinese
故来至此。汝等云何返舍我走？”罗刹闻王安慰之言，寻便回还合掌而言：“离此不远有浪丛冢诸恶禽兽樔穴，彼中狐狼、野干、豺狸、罴虎、雕鹫、鸱枭互相搏食，出大恶声交横充满。”王复问言：“彼有何物？”答言：“彼有罗刹，形貌粗大痈踵肥胀笑渴皴剥，色若黑云，摇动两目光如掣电，利牙重出衔唇瞋怒；种种鬼神以为眷属，诸恶鬼神无不率从。世间非法皆是彼作，凶党炽盛最难调伏。若能降伏大力鬼者，王之威德流闻天下，我等亦当屈折随顺。” 王闻此语，勇猛奋发不能自制，如海涛波即到彼所。尘雾、晦暝、猛风、绝炎吹死人段，障蔽昏暗都无所见。见彼罗刹形容状貌如向所说，绕其左右臭秽盈积，处处皆有髑髅之𧂐、发爪之聚积如山岳；弊坏故衣散坏在地，𤬪瓮破瓦无可行处；或见膀胀疽虫烂坏，恶声怪战遍满其中，如刀兵劫甚可怖畏。复有诸鬼皆食肉血以自肥饱，都是凶险残害之众。眼如电光头上火然，鼻大疱凸双牙锋出，其耳如箕，形状丑恶说不可尽。虎狼之皮以为衣服，髑髅盛脂置于右手写着火中。王见是已，即便忧愁唱言：“咄哉！云何自恃己力暴恶乃尔？我不摧灭不得自立；若以咒药之力鬼皆走散，我今应当疾走直前，以其左手捉罗刹发。我为国民除灾患故，必当灭此罗刹之主。 现代汉语译本：因此我来到这里。你们为何要抛弃我逃走？’罗刹（恶鬼）听到国王安慰的话，立刻转身回来，合掌说道：‘离这里不远的地方，有一个遍布坟墓的荒地，那里是各种恶禽猛兽的巢穴。狐狸、狼、野干（一种野兽）、豺、狸、熊、虎、雕、鹫、鸱（猫头鹰）、枭（恶鸟）互相残杀吞食，发出巨大的恶声，交杂回荡，充满各处。’国王又问：‘那里有什么东西？’罗刹回答说：‘那里有罗刹（恶鬼），形貌粗大，长满痈肿，肥胖肿胀，笑声干渴，皮肤皴裂剥落，颜色像黑云一样，摇动两眼，目光像闪电一样，锋利的牙齿重叠突出，咬着嘴唇，满脸愤怒；各种鬼神都作为他的眷属，所有恶鬼都听从他的命令。世间一切非法之事都是他做的，凶恶的势力非常强盛，最难调伏。如果能降伏这个大力鬼，您的威德就会传遍天下，我们也会屈服顺从。’ 国王听到这些话，勇猛之心奋发，不能自已，像海涛一样奔涌到那个地方。尘土、雾气、昏暗、狂风、绝灭的火焰吹着死人的残肢断体，遮蔽昏暗，什么都看不见。他看见那些罗刹（恶鬼）的形容状貌，正如先前所说的那样，罗刹的周围堆满了臭秽之物，到处都是头盖骨的瓦砾、头发和指甲的堆积，像山岳一样；破烂的旧衣服散落在地上，破损的瓮和破瓦片，没有可以行走的地方；或者看见膨胀的身体，长满脓疮，腐烂坏死，恶心的声音和奇怪的颤动遍布其中，像刀兵劫难一样，非常可怕。还有各种鬼都吃肉喝血来使自己肥饱，都是凶险残害的家伙。眼睛像闪电一样，头上燃烧着火焰，鼻子又大又肿，双牙锋利突出，耳朵像簸箕一样，形状丑恶，说也说不尽。用虎狼的皮做衣服，用头盖骨盛着油脂，放在右手上，点燃火焰。国王看到这些，立刻忧愁起来，说道：‘唉！为何如此自恃己力，暴虐凶恶到这种地步？我不摧毁你们就无法自立；如果用咒语和药物的力量，鬼都会逃散，我现在应当快速向前，用左手抓住罗刹（恶鬼）的头发。我为了国民消除灾难，必定要灭掉这个罗刹（恶鬼）之主。’
English
English version: Therefore I have come here. Why do you abandon me and run away?' The Rakshasa (demon), hearing the king's words of comfort, immediately turned back, joined his palms, and said, 'Not far from here is a desolate land filled with tombs, a nesting place for various evil birds and beasts. Foxes, wolves, jackals, wildcats, bears, tigers, eagles, vultures, owls, and screech owls devour each other, emitting great, evil sounds that echo and fill the area.' The king then asked, 'What is there?' The Rakshasa replied, 'There are Rakshasas (demons) there, with coarse and large appearances, covered in boils and swellings, fat and bloated, with parched laughter and cracked, peeling skin, their color like black clouds, their eyes shaking with lightning-like flashes, sharp teeth protruding, biting their lips in anger; various ghosts and spirits are their retinue, and all evil ghosts follow their commands. All the unlawful deeds in the world are done by them, their fierce power is very strong, and they are most difficult to subdue. If you can subdue this powerful ghost, your virtue will spread throughout the world, and we will also submit and obey.' Hearing these words, the king's courage surged forth, and he could not restrain himself, rushing to that place like a tidal wave. Dust, mist, darkness, fierce winds, and extinguished flames blew the severed limbs of the dead, obscuring everything in darkness, so that nothing could be seen. He saw the Rakshasas (demons) with the appearances described earlier, surrounded by accumulated filth, everywhere littered with shards of skulls, piles of hair and nails like mountains; tattered old clothes scattered on the ground, broken urns and shattered tiles, with no place to walk; or he saw swollen bodies, covered in festering sores, rotting and decaying, with disgusting sounds and strange tremors filling the area, like a calamity of war, extremely frightening. There were also various ghosts who ate flesh and drank blood to fatten themselves, all of them dangerous and harmful beings. Their eyes were like lightning, their heads ablaze with fire, their noses large and swollen, their sharp teeth protruding, their ears like winnowing baskets, their shapes ugly beyond description. They wore tiger and wolf skins as clothing, held skulls filled with fat in their right hands, and set them ablaze. Seeing this, the king immediately became sorrowful and exclaimed, 'Alas! Why do you rely so much on your own strength, being so violent and cruel? I cannot stand if I do not destroy you; if I use the power of spells and medicine, the ghosts will all scatter, so I must now rush forward and grab the Rakshasa's (demon's) hair with my left hand. For the sake of eliminating disasters for my people, I must destroy this Rakshasa (demon) lord.' --------------------------------------------------------------------------------
Chinese
”作是语已遍观四方，即时腾踊如师子吼：“上归诸天四方神祇，国中灾患毒树之本，我当拔去。”即顿其发。 罗刹自恃力，𠿜𠿜笑言：“谁于暴河乃欲截流？谁人虎口欲数其齿？而故来触猛恶毒蛇？一切世间雄猛丈夫，数千亿万我皆摧灭。云何敢尔顿掣我发？且置勿言。而一切世间大力雄猛都无有能与我敌者，唯除折吒，是谁小䜿敢捉我发？” 王闻称已，即时喜勇而语鬼言：“善哉，贤士！言折吒者，即我身是。”鬼闻是语惊喜而言：“听我悔过，愿王垂愍莫加瞋忿，自今已后一切灾患为王除去。”作是语已，忽然不现。 王威力故鬼神退散，国中人民倍复炽盛，无诸灾患同于诸天。◎ 无明罗刹集卷上 大正藏第 16 册 No. 0720 无明罗刹集 无明罗刹集卷中 失译人名附秦录 ◎复次，以何义故，说此譬喻？不为绮语，不为非时。所以者何？为欲增广佛法甚深义故；为欲显示因缘理故，作是种种众多方喻。言王城者，喻于三有。三有城中有生、老、病、死、忧、悲苦恼，爱别离苦、求不得苦、怨憎会苦，毁骂恶名、持戒破戒，如是种种无量诸苦不可称计。烦恼灾疫丧失善根。 菩萨悲愍，犹如母牛念于犊子，而为众生作真亲友，坚誓勇 现代汉语译本：说完这些话后，他环顾四方，随即腾空跃起，如狮子吼般说道：‘我将回归诸天，以及四方神祇，我要拔除这国家中所有灾患和毒树的根源。’说完，便猛然抓住自己的头发。 罗刹（Rakshasa，恶鬼）仗恃着自己的力量，狂笑着说：‘谁敢在暴烈的河流中截断水流？谁人敢在老虎口中数它的牙齿？竟然敢来触碰我这条凶猛恶毒的蛇？一切世间雄猛的丈夫，即使有数千亿万，我都能摧毁。怎么敢这样拉扯我的头发？暂且不说。一切世间大力雄猛的人，都没有能与我匹敌的，除非是折吒（Cheta，金刚力士），是谁这样的小东西敢抓我的头发？’ 国王听到罗刹这样说，顿时充满喜悦和勇气，对鬼说道：‘好啊，贤士！你说的折吒（Cheta，金刚力士），就是我。’鬼听到这话，又惊又喜地说：‘请听我忏悔，愿国王垂怜，不要发怒，从今以后，我将为国王除去一切灾患。’说完这些话，忽然消失不见。 由于国王的威力的缘故，鬼神退散，国家中的人民比以前更加兴盛，没有各种灾患，如同生活在诸天之中。 ◎ 《无明罗刹集》卷上 大正藏第 16 册 No. 0720 《无明罗刹集》 《无明罗刹集》卷中 失译人名附秦录 ◎再次，因为什么缘故，要说这个譬喻？不是为了花言巧语，也不是为了不合时宜。这是为什么呢？为了增广佛法甚深的意义；为了显示因缘的道理，才作了这样种种众多的方便比喻。所说的王城，是比喻三有（Trailokya，欲界、色界、无色界）。三有城中有生、老、病、死、忧愁、悲伤、痛苦烦恼，爱别离苦、求不得苦、怨憎会苦，毁谤谩骂的恶名、持戒和破戒，像这样种种无量的痛苦，不可称量计算。还有烦恼、灾疫，以及丧失善根的痛苦。 菩萨（Bodhisattva）悲悯众生，犹如母牛思念自己的小牛，而为众生作真正的亲友，坚定地发誓，充满勇气。
English
English version: After saying these words, he looked around in all directions, and then leaped up and roared like a lion: 'I shall return to the heavens and the gods of the four directions, and I shall uproot the source of all disasters and poisonous trees in this country.' Having said that, he suddenly grabbed his own hair. The Rakshasa (恶鬼), relying on his own strength, laughed wildly and said: 'Who dares to cut off the flow in a violent river? Who dares to count the teeth in a tiger's mouth? And dares to touch me, this fierce and venomous snake? All the brave and mighty men in the world, even if there are hundreds of billions, I can destroy them all. How dare you pull my hair like this? Let's not talk about it for now. There is no one in all the world who is strong and mighty enough to be my enemy, except for Cheta (金刚力士). Who is this little thing that dares to grab my hair?' The king, hearing the Rakshasa say this, was filled with joy and courage, and said to the ghost: 'Well done, virtuous one! The Cheta (金刚力士) you speak of is me.' The ghost, hearing these words, was both surprised and delighted, and said: 'Please hear my repentance, may the king have mercy and not be angry. From now on, I will remove all disasters for the king.' After saying these words, he suddenly disappeared. Because of the king's power, the ghosts and spirits retreated, and the people in the country became even more prosperous than before, without any disasters, as if living in the heavens. ◎ 《Collection of Ignorance Rakshasas》 Volume 1 Taisho Tripitaka Volume 16 No. 0720 《Collection of Ignorance Rakshasas》 《Collection of Ignorance Rakshasas》 Volume 2 Attached Qin Record of Lost Translator's Name ◎Furthermore, for what reason is this metaphor spoken? Not for flowery language, nor for inappropriate timing. Why is that? It is to expand the profound meaning of the Buddha's Dharma; it is to reveal the principle of cause and condition, that these various and numerous expedient metaphors are made. The so-called royal city is a metaphor for the three realms of existence (Trailokya, 欲界、色界、无色界). In the city of the three realms, there are birth, old age, sickness, death, sorrow, grief, suffering, the pain of separation from loved ones, the pain of not getting what one wants, the pain of meeting with those one hates, the evil reputation of slander and abuse, upholding precepts and breaking precepts, like this, all kinds of immeasurable sufferings cannot be measured or counted. There are also afflictions, disasters, and the pain of losing good roots. The Bodhisattva (菩萨) has compassion for all beings, like a mother cow thinking of her calf, and becomes a true friend to all beings, firmly vowing and full of courage. --------------------------------------------------------------------------------
Chinese
猛救济一切。善知生死结习因果，善能晓了法以非法，具足四摄成就一乘。大心众生，观察五道轮转受苦，常为四大毒蛇、五阴怨贼、六入空聚，爱诈亲善愚痴五欲，计我、我所之所侵害。“是诸众生烦恼所缚，云何今者而不拔济？” 菩萨思惟如是事已，从宫殿起即便出家，被精进铠，四摄神咒而自拥护，身念良药以自涂体，忍辱功德以为矛盾，无量劫中所修智慧犹如利剑，专心正念如王大道。坐道场时观察一切世间苦原，发大弘誓必拔其本。此苦原者，逼切众生为大苦恼，众患之首，九十六种愚痴所弊，不识生、老、病、死过患之源。 菩萨尔时，以正观察见老、病、死无量苦患。解是义已，即问老言：“汝名为谁？”老即答言：“我名为老？”菩萨问言：“汝何所老？”老答言：“而我老者，能老三界。”菩萨问言：“更何所作？”老答言：“我无所作。”菩萨言：“汝为爱乐而作饥俭。汝怀忆念，犹如野象蹋芭蕉林尽皆摧碎；汝是旷野悬远险路，能灭六根喜乐之乐；能坏壮色，如雹害花移徙盛力；能使消灭干竭六情。云何而言：我无所作！”老答言：“此事实尔。”菩萨言：“老者二字，三界都闻不解其义。”老复言曰：“汝今真实究尽知我。”菩萨问曰：“彼第二者，为是谁耶？”老答言：“ 现代汉语译本： 普遍救济一切众生。 善于了解生死轮回的根源和因果关系， 善于明辨正法与非法， 具备四摄法（布施、爱语、利行、同事）成就唯一佛乘。 具有大慈悲心的菩萨， 观察五道（地狱、饿鬼、畜生、人、天）众生轮转受苦， 常常被四大毒蛇（地、水、火、风）、五阴（色、受、想、行、识）怨贼、六入（眼、耳、鼻、舌、身、意）空聚， 以及用虚假的亲善和愚痴的五欲（色、声、香、味、触）来伪装的‘我’和‘我所’所侵害。“这些众生被烦恼所束缚， 如今怎能不救拔他们呢？” 菩萨思惟这些事情之后， 从宫殿起身便出家修行， 身披精进的铠甲， 用四摄法和神咒来保护自己， 身涂身念良药来滋养身体， 以忍辱的功德作为抵御伤害的矛盾， 用无量劫中所修的智慧作为锋利的宝剑， 专心致志的正念如同通往王都的大道。 在菩提道场打坐时， 观察一切世间的痛苦根源， 发出宏大的誓愿必定要拔除这些痛苦的根本。 这些痛苦的根源， 逼迫众生使他们遭受巨大的苦恼， 是各种疾病的首要原因， 被九十六种愚痴邪见所蒙蔽， 不认识生、老、病、死的过患根源。 菩萨当时， 以正确的观察， 见到老、病、死无量的痛苦和灾患。 理解了这个道理之后， 就问‘老’说：“你叫什么名字？” ‘老’回答说：“我名叫‘老’。” 菩萨问：“你使什么衰老？” ‘老’回答说：“我所能使衰老的， 是三界（欲界、色界、无色界）众生。” 菩萨问：“还做什么其他的事情？” ‘老’回答说：“我没有做什么。” 菩萨说：“你为了爱欲而制造饥荒和贫困。 你怀有的忆念， 就像野象践踏芭蕉林一样全部摧毁； 你是旷野中悬远而危险的道路， 能灭除六根（眼、耳、鼻、舌、身、意）的喜乐之乐； 能摧毁强壮的容色， 就像冰雹伤害鲜花一样转移盛壮的力量； 能使六情（喜、怒、哀、乐、爱、恶）消灭干涸。 怎么能说：我没有做什么！” ‘老’回答说：“这些事情确实是这样。” 菩萨说：“‘老’这个字， 三界都听闻过却不理解它的含义。” ‘老’又说：“你现在真实地彻底地了解了我。” 菩萨问道：“那第二个， 是谁呢？” ‘老’回答说：“是……”