Chinese
已，心意开解，更起作礼，欢喜踊跃，倚立合掌而白佛言：“世尊！今来见佛，快得善利，听佛说法，不知疲懈。所以者何？世尊先说，四真谛法、十二因缘，出世间道，情根钝故慌慌不解，以不解故身体疲懈。今闻佛说菩萨行法，虽未全解，心甚爱乐，渴仰欲闻，情无厌足。弟子今欲发菩提心求无上道，唯愿世尊哀愍听许，教示菩萨所行法度，当如说行。” 佛告王曰：“菩萨法行，如上所说，身口意业十善道行，十波罗蜜总摄一切助佛道法，汝能行乎？” 王曰：“如世尊说，十善行法，心道三法难得护持。当云何受，令不漏失？” 佛告王曰：“世人心粗，譬如猿猴，为诸烦恼风所动转，是故欲行十善道者不得迟久，欲修十善当限三时。何谓三时？从晨至食，名为上时；经一食顷，名为中时；行百步时，名为下时。受十善法，随其所堪，于一时中将护其心，坚持三戒无令漏失，是则名为修行十善。” 王曰：“如世尊说，限三时持十善行者，其功盖微，云何生福？” 佛告王曰：“人修十善，时节虽促，功报弥广。何以故？心道三戒难守护故，虽少时持，果报无量。譬如有人于百年中积聚薪草，以火焚之须臾灭尽。是故当知，少时修善，能灭无量恶业重罪。又如攒火，加勤用力 于是，国王心意开解，再次起身向佛作礼，欢喜踊跃，靠着站立，合掌对佛说：‘世尊！今天来拜见佛陀，真是获得了极大的利益，听佛说法，不知疲倦。这是什么原因呢？世尊先前所说的四真谛法（Four Noble Truths）、十二因缘（Twelve Links of Dependent Origination），这些出世间的道理，因为我情根迟钝，所以慌张而不能理解，因为不理解的缘故，身体感到疲惫。现在听闻佛陀所说的菩萨行法（Bodhisattva practices），虽然还没有完全理解，但内心非常喜爱，渴望仰慕想要听闻，心意没有厌足。弟子现在想要发起菩提心（Bodhi mind），求证无上道（unsurpassed path），唯愿世尊慈悲怜悯允许，教导指示菩萨所修行的法度，我应当如您所说的那样去实行。’ 佛告诉国王说：‘菩萨的修行，就像上面所说的，身口意三业（body, speech, and mind）的十善道（Ten Wholesome Actions）的修行，十波罗蜜（Ten Perfections）总摄一切辅助佛道的法门，你能实行吗？’ 国王说：‘如世尊所说，十善行法，心道的三法（three aspects of the mind）难以守护保持。应当如何受持，才能不使它漏失呢？’ 佛告诉国王说：‘世人的心很粗糙，譬如猿猴，被各种烦恼的风所动摇转变，因此想要修行十善道的人不能够迟缓拖延，想要修习十善应当限定三个时段。哪三个时段呢？从早晨到吃饭时，称为上时；经过一顿饭的时间，称为中时；行走一百步的时间，称为下时。受持十善法，根据自己所能承受的程度，在一个时段中守护自己的心，坚持三戒（three precepts）不使它漏失，这就叫做修行十善。’ 国王说：‘如世尊所说，限定三个时段来持守十善行，这样的功德恐怕很小，怎么能够产生福报呢？’ 佛告诉国王说：‘人们修习十善，时间虽然短暂，但功德回报却非常广大。为什么呢？因为心道的三戒难以守护的缘故，即使是短暂的时间持守，果报也是无量的。譬如有人在一百年中积聚薪柴，用火焚烧它，一会儿就烧尽了。因此应当知道，短暂的时间修习善法，能够灭除无量恶业重罪。又如钻木取火，更加勤奋用力
English
Then, with his mind enlightened, the king rose again, prostrated himself before the Buddha, rejoicing and leaping with joy. He leaned forward, joined his palms, and said to the Buddha: 'World Honored One! Today, coming to see the Buddha, I have truly gained great benefit. Listening to the Buddha's teachings, I do not feel weary. Why is that? Because the Four Noble Truths (catvāri āryasatyāni), the Twelve Links of Dependent Origination (dvādaśāṅga pratītyasamutpāda), the path of transcending the world, which the World Honored One spoke of earlier, I was confused and unable to understand due to my dull faculties. Because of this lack of understanding, my body felt weary. Now, hearing the Bodhisattva practices (bodhisattva-caryā) spoken by the Buddha, although I have not fully understood them, my heart greatly loves them, and I eagerly desire to hear more, with no sense of satiety. Now, I wish to generate the Bodhi mind (bodhicitta) and seek the unsurpassed path (anuttarā samyaksaṃbodhi). I beseech the World Honored One to have compassion and allow me to be taught the practices of a Bodhisattva, and I shall practice them as you have instructed.' The Buddha said to the king: 'The practices of a Bodhisattva, as described above, are the practice of the Ten Wholesome Actions (daśa kuśala karmapatha) of body, speech, and mind (kāya, vāc, citta), and the Ten Perfections (daśa pāramitā) which encompass all the practices that aid the path to Buddhahood. Can you practice them?' The king said: 'As the World Honored One has said, the Ten Wholesome Actions, and the three aspects of the mind (citta) are difficult to protect and maintain. How should I receive and uphold them so that they are not lost?' The Buddha said to the king: 'The minds of ordinary people are coarse, like monkeys, agitated and swayed by the winds of various afflictions. Therefore, those who wish to practice the Ten Wholesome Actions should not delay. If you wish to cultivate the Ten Wholesome Actions, you should limit yourself to three periods of time. What are the three periods of time? From morning until mealtime is called the upper period; the time it takes to eat a meal is called the middle period; the time it takes to walk a hundred steps is called the lower period. Receive and uphold the Ten Wholesome Actions, according to your capacity, and guard your mind during one of these periods, firmly maintaining the three precepts (tri-śīla) without letting them be lost. This is called practicing the Ten Wholesome Actions.' The king said: 'As the World Honored One has said, limiting oneself to three periods of time to uphold the Ten Wholesome Actions, the merit of this is probably small. How can it generate blessings?' The Buddha said to the king: 'When people cultivate the Ten Wholesome Actions, although the time is short, the reward of merit is vast. Why is that? Because the three precepts of the mind are difficult to guard, even if they are upheld for a short time, the karmic result is immeasurable. For example, if someone accumulates firewood for a hundred years and then burns it with fire, it will be completely consumed in an instant. Therefore, you should know that cultivating good deeds for a short time can extinguish immeasurable evil deeds and heavy sins. It is also like drilling wood to make fire, adding diligence and effort.' --------------------------------------------------------------------------------
Chinese
须臾得火，火之功力能烧天下草木丛林，须尽乃息。大王当知，人修十善亦复如是，须臾之功能灭无量恶业重罪，能令行者起菩提芽，萌芽成故渐渐增长至成佛果。” 王闻是已更起作礼，甚大欣庆得未曾有，白世尊曰：“弟子今者大得善利。所以者何？闻世尊说，修十善道功德因缘，能令众生成菩提芽。弟子今者志乐菩提，当勤修行，心不退却。” 佛说是时，随从王者群臣吏民、后宫夫人，四部弟子，天、龙、鬼神、人非人等，五千余人，皆发无上菩提道意。 尔时波斯匿王国大夫人，出入行来常使四人，名扇提罗(扇提罗者汉言石女，无男女根故名石女)，最大筋力，令此四人担皇后舆。皇后所乘七宝辇舆，留在祇洹精舍门外，敕诸黄门令守护之。黄门转令四扇提罗守夫人舆，其身自往佛边听法。扇提罗等各于舆下睡眠不识。 时有凶人，偷取夫人珍宝辇舆一摩尼珠。尔时黄门，暂出看舆，不见宝珠，心中惶怖，惧夫人责，问石女言：“使汝守舆，何故偷珠？”各各答言：“实不偷也。”黄门大怒，鞭打石女，苦痛彻骨。时有一石女，自审不偷横受楚毒，奔走逃突入精舍中，称怨大唤，众皆闻之莫知所由。 佛语阿难：“汝可出往彼黄门所，无令横鞭无过之人。何以故？此四石 现代汉语译本： ‘片刻之间获得火种，火的力量能够焚烧天下所有的草木丛林，燃尽之后才会熄灭。大王您应当知道，人修习十善业也是如此，短暂的修行能够灭除无量恶业重罪，能够使修行者生起菩提之芽（Bodhivrksa，觉悟之树），萌芽成长，最终渐渐增长直至成就佛果。’ 国王听了这些话后，再次起身向佛作礼，非常欣喜庆幸得到了前所未有的教诲，对世尊说：‘弟子现在获得了极大的利益。这是什么原因呢？因为听世尊说，修习十善道（Dasa-kusala，十种善业）的功德因缘，能够使众生生起菩提之芽。弟子现在立志于追求菩提，应当勤奋修行，心不退转。’ 佛陀宣说这些话的时候，跟随国王的群臣、官吏、百姓、后宫夫人，以及四部弟子（比丘、比丘尼、优婆塞、优婆夷），天（Deva，天神）、龙（Naga，龙族）、鬼神（Yaksa，夜叉）、人非人等，五千多人，都发起了无上菩提道心。 当时，波斯匿王（Prasenajit，古印度憍萨罗国国王）的大夫人，出入行走时常使唤四个人，名叫扇提罗（Santila），（扇提罗的意思是石女，因为没有男女的性器官，所以叫做石女），她们力气很大，让这四个人抬皇后的轿子。皇后乘坐的七宝辇舆，停留在祇洹精舍（Jetavana-vihara，祇树给孤独园）门外，命令宦官们守护它。宦官又转而命令四个扇提罗看守夫人的轿子，自己则去佛陀那里听法。扇提罗等人在轿子下睡觉，什么也不知道。 当时有个凶恶的人，偷走了夫人珍宝辇舆上的一颗摩尼珠（Mani，宝珠）。这时，宦官暂时出来看轿子，不见了宝珠，心中非常害怕，担心夫人责怪，就问石女们说：‘让你们看守轿子，为什么偷了宝珠？’她们各自回答说：‘实在没有偷啊。’宦官大怒，鞭打石女，痛苦彻骨。当时有一个石女，自己明明没有偷东西却无端遭受鞭打，奔走逃跑进入精舍中，大声呼喊冤屈，众人都听到了，但不知道是什么原因。 佛陀告诉阿难（Ananda，佛陀十大弟子之一）：‘你可以去那个宦官那里，不要让他随意鞭打无辜的人。为什么呢？这四个石女……’
English
English version: 'In a moment, one obtains fire, and the power of the fire can burn all the grass, trees, and forests in the world, ceasing only when it is completely exhausted. Your Majesty should know that the cultivation of the Ten Virtuous Deeds (Dasa-kusala) is also like this. The power of a moment can extinguish immeasurable evil deeds and heavy sins, and can cause the practitioner to generate the Bodhi sprout (Bodhivrksa, the tree of enlightenment), which sprouts and grows, gradually increasing until the attainment of Buddhahood.' Having heard these words, the king rose again and paid homage to the Buddha, greatly rejoicing and feeling that he had obtained something unprecedented. He said to the World-Honored One: 'Your disciple has now obtained great benefit. Why is that? Because I have heard the World-Honored One say that the merit and causes of cultivating the Ten Virtuous Paths (Dasa-kusala, ten wholesome actions) can cause sentient beings to generate the Bodhi sprout. Your disciple now aspires to Bodhi and shall diligently cultivate, with a mind that does not retreat.' When the Buddha spoke these words, the ministers, officials, people, and ladies of the harem who followed the king, as well as the fourfold assembly (bhiksus, bhiksunis, upasakas, and upasikas), Devas (gods), Nagas (dragons), Yaksa (spirits), non-humans, and others, more than five thousand people, all generated the unsurpassed Bodhi mind. At that time, the great queen of King Prasenajit (Prasenajit, the king of Kosala in ancient India) always had four people attend to her when she went out, named Santila (Santila, meaning 'stone woman' because they had no male or female organs, hence the name 'stone woman'). They were very strong and were made to carry the queen's palanquin. The queen's seven-jeweled palanquin was left outside the gate of the Jetavana-vihara (Jetavana-vihara, Jeta's Grove), and she ordered the eunuchs to guard it. The eunuchs then ordered the four Santilas to guard the queen's palanquin, while they themselves went to the Buddha to listen to the Dharma. The Santilas were sleeping under the palanquin and knew nothing. At that time, there was a wicked person who stole a Mani jewel (Mani, precious gem) from the queen's precious palanquin. At that moment, the eunuch briefly came out to check on the palanquin and, not seeing the jewel, was very frightened, fearing the queen's blame. He asked the stone women, 'You were told to guard the palanquin, why did you steal the jewel?' Each of them replied, 'We really did not steal it.' The eunuch was furious and whipped the stone women, causing them excruciating pain. At that time, one of the stone women, knowing that she had not stolen anything but was unjustly beaten, ran into the monastery, crying out her grievances. Everyone heard it but did not know what was happening. The Buddha said to Ananda (Ananda, one of the ten great disciples of the Buddha), 'You should go to that eunuch and not let him arbitrarily whip innocent people. Why? These four stone women...' --------------------------------------------------------------------------------
Chinese
女者，乃是皇后前世之师，自无过罪何以横鞭，自造后世恶业因缘？” 是时皇后闻佛此语，即起恭敬，合掌白佛：“如世尊说，四担舆石女，乃是皇后前世时师。迷意不解，惟愿世尊，说其因缘，令诸会众普得闻知。” 佛告皇后：“唤石女来，于世尊前验其虚实。” 皇后奉命，即遣黄门摄之将来。时四石女，见佛叩头啼哭，长跪合掌，白世尊曰：“实不偷珠，有何因缘横罗此罪，鞭打楚痛，身体破坏。” 世尊告言：“罪业因缘，自身所造，非父母为，非从天堕。人行善恶，受苦乐报，如响应声。贪现前利，心行邪谄，不知后世累劫受殃。夫恶从心生，反以自贼，如铁生垢，消毁其形。” 王叉手白佛：“前后说法，皆有因缘，今四石女，先世本末有何因缘？愿佛为说，开悟盲冥多所利益，众人蒙祐。”◎ ◎佛告王曰：“欲闻者善，着心谛听，吾今说之。” 佛说未曾有因缘经卷上 大正藏第 17 册 No. 0754 佛说未曾有因缘经 佛说未曾有因缘经卷下 萧齐沙门释昙景译 佛复惟曰：“今我法中有诸比丘，言行不同、心口相违，或为利养、钱财、饮食，或为名誉、要集眷属，或有厌恶王法役使出家为道，都无有心向三脱门 ‘这位女子，乃是皇后前世的老师，自然没有过错，为何要横加鞭打，自造后世的恶业因缘呢？’ 当时皇后听了佛的这番话，立刻起身恭敬地合掌对佛说：‘正如世尊所说，这四位抬舆的石女，乃是皇后前世的老师。我迷惑不解，希望世尊能解说其中的因缘，让所有在场的听众都能普遍知晓。’ 佛告诉皇后：‘把石女们叫来，在世尊面前验证她们所说是否属实。’ 皇后遵从佛的命令，立刻派遣宦官把她们带了过来。当时四位石女见到佛，叩头啼哭，长跪合掌，对世尊说：‘我们实在没有偷盗珍珠，为何要无端遭受这样的罪名，鞭打楚痛，身体都受到了损伤。’ 世尊告诫她们说：‘罪业的因缘，是自身所造，不是父母所为，也不是从天上掉下来的。人行善恶，会受到苦乐的报应，就像回声一样。贪图眼前的利益，心怀邪恶谄媚，不知道后世累劫都要遭受灾殃。恶从心中产生，反而会伤害自己，就像铁生锈一样，最终会消毁自身。’ 国王叉手对佛说：‘前后所说的法，都有其因缘，现在这四位石女，前世的本末有什么因缘呢？希望佛能为我们解说，开悟我们这些盲昧之人，多多利益众生，让众人蒙受福佑。’ 佛告诉国王说：‘想听吗？很好，专心谛听，我现在就为你们解说。’ 《佛说未曾有因缘经》卷上 大正藏第 17 册 No. 0754 《佛说未曾有因缘经》 《佛说未曾有因缘经》卷下 萧齐沙门释昙景译 佛又说：‘现在我的佛法中，有一些比丘（bhiksu，佛教出家男众），言行不一、心口不一，有的是为了利养、钱财、饮食，有的是为了名誉、要结集眷属，有的是厌恶王法的役使而出家修道，根本没有真心向往三解脱门（trimoksa，空、无相、无愿）。’