Chinese
唯诺，即各修敬，偏袒右肩，围绕野干，长跪合掌，异口同音而说颂曰： “‘善哉善哉！ 和上野干， 唯愿说法， 开化天人。 天人幽冥， 五欲所缠， 恒恐福尽， 无常所迁， 死堕恶道， 求拔良难， 从久远来， 数万忆年。 今始一遇， 良祐福田， 唯垂慈哀， 宣示法言， 天人得福， 众生亦然， 愿与和上， 永劫相连， 至成佛道， 常作因缘。 明人难值， 故立誓言。’ “于是野干见诸天人殷勤劝请，乐欲闻法，益加欣踊告天帝曰：‘忆念我昔，曾见世人欲闻法者，先敷高座庄严清净，方请法师登座说法。所以者何？经法贵重，敬之得福，不宜轻心，自亏福也。’诸天闻已，咸然唯诺，脱天宝衣积为高座，须臾之间庄严校饰清净第一。野干升座，告天帝曰：‘吾今说法，正当为二大因缘故。何等为二？一者说法，开化天人，福无量故；二者为报施食恩故，岂得不说。’天帝白曰：‘免井厄难，得全身命，功德应大。尊者云何说法报恩，不及此耶？所以者何？一切天下，皆乐生求安、无欲死者。以是因缘，全命之功岂得不大？’野干答曰：‘死生之宜，各有其人，有人贪生，有人乐死。何人贪生？其人生世愚 现代汉语译本 唯诺（Vairochana，此处应为应答之意），他们各自整理衣着，恭敬地露出右肩，围绕着野干（Yakan，一种动物，此处指代说法者），长跪合掌，异口同声地用偈颂说道： ‘太好了！太好了！和上（Upadhyaya，亲教师）野干，我们恳请您说法，开导化育天人和世人。天人和世人身处幽暗之中，被五欲（色、声、香、味、触）所缠缚，常常担心福报享尽，被无常所牵引，死后堕入恶道，想要解脱实在太难了。从久远以来，经历了数万亿年，今天才第一次遇到您这位良善的福田（Punyaksetra，指可以种福报之处），恳请您垂怜慈悲，宣讲佛法，让天人和世人都能得到福报，愿我们与和上您，永远结下善缘，直到成就佛道，常常作为修行的因缘。明师难得，所以我们立下誓言。’ 于是，野干看到诸位天人殷勤劝请，非常乐意听闻佛法，更加欢喜踊跃，告诉天帝（Deva-raja，天神之王）说：‘我记得以前，曾经看到世人想要听闻佛法时，总是先铺设高座，庄严清净，然后才请法师登座说法。这是为什么呢？因为经法非常珍贵，恭敬它就能得到福报，不应该轻视，否则会减损自己的福报。’诸位天人听了之后，都表示同意，脱下天上的宝衣，堆积成高座，很快就装饰得庄严清净，无与伦比。野干登上高座，告诉天帝说：‘我现在说法，正是为了两个大的因缘。哪两个呢？一是说法，开导化育天人，福报无量；二是为报答施食的恩德，怎能不说法呢？’天帝禀告说：‘您免除了井中的灾难，保全了性命，功德应该很大。您说说法报恩，难道比不上这件事吗？这是为什么呢？因为一切天下的人，都贪生怕死，希望平安，没有人想死。因为这个因缘，保全性命的功德难道不大吗？’野干回答说：‘死生之事，各有其道理，有人贪生，有人乐死。什么人贪生呢？那些生在世上愚昧
English
English version Then Vairochana (Vairochana, here it means 'agreeing'), each adjusting their robes and respectfully baring their right shoulders, surrounded Yakan (Yakan, an animal, here referring to the speaker), knelt on both knees, joined their palms, and recited in unison: 'Excellent! Excellent! Upadhyaya (Upadhyaya, preceptor) Yakan, we beseech you to expound the Dharma, to enlighten and transform gods and humans. Gods and humans are in darkness, entangled by the five desires (form, sound, smell, taste, touch), constantly fearing the exhaustion of their blessings, being moved by impermanence, and falling into evil realms after death, seeking deliverance is extremely difficult. From a long time ago, having passed through countless millions of years, today we encounter you, a virtuous field of merit (Punyaksetra, referring to a place where merit can be cultivated), for the first time. We implore you to bestow compassion and declare the Dharma, so that gods and humans may receive blessings, and all sentient beings as well. May we be connected with you, Upadhyaya, for eternity, until we attain Buddhahood, always as a cause and condition for practice. A wise teacher is rare to encounter, therefore we make this vow.' Thereupon, Yakan, seeing the gods earnestly requesting and joyfully desiring to hear the Dharma, became even more delighted and told Deva-raja (Deva-raja, king of the gods): 'I remember in the past, when I saw people wanting to hear the Dharma, they would first prepare a high seat, adorn it purely, and then invite the Dharma master to ascend the seat and expound the Dharma. Why is this so? Because the scriptures are precious, respecting them brings blessings, and one should not be careless, lest one diminish one's own blessings.' Upon hearing this, the gods all agreed, took off their celestial garments, and piled them up to form a high seat, quickly decorating it to be supremely pure and adorned. Yakan ascended the seat and told Deva-raja: 'My expounding the Dharma now is precisely for two great causes. What are the two? First, to expound the Dharma, to enlighten and transform gods and humans, bringing immeasurable blessings; second, to repay the kindness of providing food, how can I not speak?' Deva-raja reported: 'You were spared from the calamity in the well and preserved your life, the merit should be great. You say that expounding the Dharma is to repay kindness, is it not comparable to this? Why is this so? Because all people in the world cherish life and fear death, hoping for peace, and no one wants to die. Because of this cause, is not the merit of preserving life great?' Yakan replied: 'The matters of life and death each have their reasons, some people are greedy for life, some people are happy to die. Who is greedy for life? Those who are born into the world ignorant' --------------------------------------------------------------------------------
Chinese
痴幽冥，不知死已后世更生，违佛远法，不遭明师，杀盗淫欺，唯恶是从。如是之人，贪生畏死。何人乐死？遭遇明师，奉事三宝，改恶修善，孝养父母，敬事师长，和顺妻子、奴婢、眷属，谦敬于人。如斯之人，恶生乐死。所以者何？善人死者，福应生天受五欲乐；恶人死者，应入地狱受无量苦。善人乐死，如囚出狱；恶人畏死，如囚入狱。’ “天帝问曰：‘如尊所诲，全其躯命无功夫者，诚如所言。其余二功，施食、施法，有何功德？唯愿说之，开化盲冥。’野干答曰：‘布施饮食济一日之命，施珍宝物济一世之福，增益生死系缚因缘。说法教化名为法施，能令众生出世间道。出世间道者，凡有三种：一者罗汉、二者辟支佛、三者佛道。此三乘人，皆从闻法如说修行。有诸众生，免三恶道、受人天福乐，皆由闻法。是故佛说，以法布施功德无量。’ “天帝白言：‘师今此身，为是业报、应化身乎？’野干答言：‘是罪业报，非应化也。’天人闻已，肃然惊怖，悲哀伤心，垂泪满目，更起修敬，白野干曰：‘我意谓是菩萨圣人应现济物，而今方闻罪业果报。未知其故，惟垂哀愍，说其因缘。’ “野干答曰：‘欲闻者善，吾今说之。忆念故世，生波罗捺波头摩城，为贫家子，名阿逸多，刹利 现代汉语译本： 愚昧昏暗，不知死亡之后还有来世，违背佛陀，远离佛法，遇不到开明的老师，杀生、偷盗、邪淫、欺骗，只做坏事。这样的人，贪生怕死。什么样的人会乐于死亡呢？遇到开明的老师，信奉三宝（佛、法、僧），改掉恶习，修习善行，孝顺父母，尊敬师长，与妻子、奴婢、眷属和睦相处，谦虚恭敬待人。这样的人，厌恶生存，乐于死亡。这是什么原因呢？善良的人死后，因福报应当转生到天界享受五欲之乐；罪恶的人死后，应当堕入地狱遭受无量的痛苦。善良的人乐于死亡，就像囚犯走出监狱；罪恶的人害怕死亡，就像囚犯走进监狱。 天帝问道：‘如您所教诲的，保全身体性命而没有修行功夫的人，确实如您所说。其余两种功德，施舍食物、施舍佛法，有什么功德呢？希望您能为我解说，开启我的愚昧。’野干回答说：‘布施饮食只能救济一天的性命，布施珍宝只能救济一世的福报，反而会增长生死轮回的因缘。说法教化称为法施，能够使众生脱离世间的道路。脱离世间的道路，总共有三种：一是阿罗汉（断除烦恼，证入涅槃的圣者），二是辟支佛（不依师教，自己觉悟的圣者），三是佛道（圆满觉悟的道路）。这三乘人，都是从听闻佛法，如所说的那样修行而成就的。有很多众生，能够免除三恶道（地狱、饿鬼、畜生），享受人天福乐，都是因为听闻佛法。所以佛说，以佛法布施的功德是无量的。’ 天帝说道：‘师父您现在的这个身体，是业报身，还是应化身呢？’野干回答说：‘是罪业的果报，不是应化身。’天人听了之后，非常震惊和恐惧，悲伤难过，眼泪盈眶，更加恭敬地向野干说道：‘我原以为您是菩萨圣人应化显现来救济众生，现在才知道是罪业的果报。不知道其中的缘故，希望您能慈悲怜悯，说说其中的因缘。’ 野干回答说：‘想听吗？很好，我现在就说。我回忆起前世，出生在波罗捺（Varanasi）波头摩（Paduma）城，是一个贫穷人家的孩子，名叫阿逸多（Ajita），是刹利（Ksatriya）种姓。
English
English version: Being foolish and ignorant, they do not know that after death there is rebirth. They go against the Buddha, stay away from the Dharma, and do not encounter enlightened teachers. They kill, steal, commit adultery, and deceive, only following evil. Such people are greedy for life and afraid of death. Who would be happy to die? Encountering enlightened teachers, they devote themselves to the Three Jewels (Buddha, Dharma, Sangha), change their evil ways and cultivate goodness, are filial to their parents, respect their teachers and elders, and live in harmony with their wives, servants, and relatives, being humble and respectful to others. Such people detest life and are happy to die. Why is this? Good people, after death, due to their blessings, should be reborn in the heavens to enjoy the pleasures of the five desires; evil people, after death, should enter hell to suffer immeasurable pain. Good people are happy to die, like prisoners being released from prison; evil people fear death, like prisoners entering prison. The Heavenly Emperor asked: 'As you have taught, those who preserve their bodies and lives without cultivating merit are indeed as you say. What merit do the other two kinds of merit, giving food and giving the Dharma, have? I hope you can explain it to me and enlighten my ignorance.' The jackal replied: 'Giving food can only save a life for a day, giving treasures can only save a lifetime of blessings, and it increases the causes and conditions for being bound to the cycle of birth and death. Teaching and transforming through Dharma is called Dharma giving, which can enable sentient beings to escape the worldly path. There are three kinds of paths to escape the world: first, Arhats (those who have eradicated afflictions and entered Nirvana), second, Pratyekabuddhas (those who awaken on their own without relying on teachers), and third, the Buddha path (the path of complete enlightenment). These three vehicles of people all achieve enlightenment by listening to the Dharma and practicing as it is said. Many sentient beings are able to avoid the three evil realms (hell, hungry ghosts, animals) and enjoy the blessings and happiness of humans and gods because they have heard the Dharma. Therefore, the Buddha said that the merit of giving the Dharma is immeasurable.' The Heavenly Emperor said: 'Master, is your current body a karmic retribution body or a manifested body?' The jackal replied: 'It is the result of sinful karma, not a manifested body.' Upon hearing this, the heavenly beings were greatly shocked and frightened, saddened and grieved, with tears filling their eyes. They paid even greater respect and said to the jackal: 'I originally thought you were a Bodhisattva or a sage manifested to save sentient beings, but now I know it is the result of sinful karma. I do not know the reason for this, I hope you can have compassion and tell us the causes and conditions.' The jackal replied: 'Do you want to hear it? Very well, I will tell you now. I recall my past life, I was born in the city of 波罗捺 (Varanasi) 波头摩 (Paduma), as the child of a poor family, named 阿逸多 (Ajita), of the 刹利 (Ksatriya) caste.' --------------------------------------------------------------------------------
Chinese
种姓。幼怀聪朗，好学是欲。至年十二，追随明师，在于深山，辛苦奉事，研精习学，翘勤不懈；师亦晨夜切磋教授不失时节，经五十年，九十六种经书记论、医方咒术、占相吉凶、灾异祸福，靡所不达。高才智德，名闻四远。时阿逸多伏自惟曰：“今日之济，莫不由我尊师和上教化之恩，其功难报。家既贫乏，无为供养，唯当卖身以报师恩。”作是念已，长跪白师：“弟子今者欲自卖身以报师恩。”其师答曰：“山居道士，乞食自存，正无所乏。子今何为，毁卖贵身，欲供我也？子今成就智慧辩才，当转教化天下人民，为法灯明教化之功，岂不足报我之恩也？幸可不须余举动也。”时阿逸多既是智人，不违师教，留住山中乞食自存。 “‘如是不久，国王崩亡，群臣集议，宣令国界，诸名学士，普召使集，令共讲论，谁得胜者，当立为王。时阿逸多应召来集，与诸学士五百余人，七日之中共捔试议，无有胜者。群臣欢喜，召婆罗门，拜阿逸多绍为国王。时阿逸多见是事已，忧喜交集而作是念：“若作王者，恐有憍溢，贪求快意，为民致患，死入地狱，受苦因缘；若不为者，家贫无禄，无以供养报师重恩。”思计反覆，“听当受之，为报师恩并养父母。”思惟是已，宁受王位。受正位已，即遣忠臣，严驾宝车， 现代汉语译本： 有一个婆罗门种姓（Brahmin caste）的人，从小就聪明好学，求知欲很强。到了十二岁，他追随一位名师，在深山里辛勤地侍奉，专心研习学问，勤奋不懈。他的老师也日夜不停地与他切磋教授，从不耽误时节。经过五十年，他精通了九十六种经书典籍、医方咒术、占卜相术、吉凶祸福之说，没有不通晓的。他的高才智德，名闻四方。当时，阿逸多（Ajita）暗自思忖道：‘我今日的成就，全靠我的尊师和尚的教化之恩，这份恩情难以报答。我家境贫寒，没有什么可以供养老师的，唯有卖身来报答师恩。’ 有了这个想法后，他长跪在老师面前禀告说：‘弟子现在想卖身来报答师恩。’他的老师回答说：‘山居道士，靠乞食为生，正没有什么缺乏的。你现在为何要毁坏你宝贵的身体，想要供养我呢？你现在已经成就了智慧和辩才，应当去教化天下的百姓，以佛法之光明来教化世人，这难道还不足以报答我的恩情吗？希望你不要再有其他的举动了。’当时，阿逸多既然是个有智慧的人，便不违背老师的教诲，留在山中乞食自给。 ‘像这样过了不久，国王驾崩了，群臣聚集商议，在全国范围内发布命令，召集各地的著名学者，让他们聚集在一起，共同讲论，谁能获胜，就立谁为国王。当时，阿逸多也前来参加，与五百多位学者，经过七天的共同辩论和考试，没有人能胜过他。群臣非常高兴，召来婆罗门，拜阿逸多继承王位。当时，阿逸多看到这种情况，忧喜交加，心想：“如果做了国王，恐怕会有骄傲放纵，贪图享乐，给百姓带来灾难，死后堕入地狱，遭受痛苦的因缘；如果不做国王，家境贫寒，没有俸禄，无法供养报答老师的深重恩情。”他反复思量，“还是应当接受王位，为了报答师恩并赡养父母。”考虑清楚后，他宁愿接受王位。登上王位后，他立即派遣忠诚的臣子，准备好华丽的宝车，'