Chinese
大正藏第 50 册 No. 2044 天尊说阿育王譬喻经 No. 2044 天尊说阿育王譬喻经 失译人名附东晋录 昔有大国王。字名阿育。统领诸国莫不臣属。大王聪明智慧无量。教问诸臣。天下颇有不属我者不。诸臣对曰。天下尽属大王。无不弭伏。中有一智臣对曰。王界内不属王者。海中有龙王不属大王。初不遣信亦无贡献。是以知不属大王。王可试之。千乘万骑。捶钟鸣鼓。旌旗护怜前后到海边。龙王静然不出。王便呼言。汝在我界内。所由不出。亦寂然不对王。王便问智臣。何由使龙王得出。智臣对曰。可使出耳。龙王福德甚大。以是不肯归服。大王若不信臣语者。等称二斤金铸作二像。一作王像。一作龙王像。复取秤之。龙王像重。大王像轻。是以知龙王福德多。大王福德少。王心甚解。欢喜无量。告天下侍养孤老。周穷济乏。所在郡县兴立天尊祠。及置天尊舍利供养众。三年之中复取龙像王像秤之。龙像便轻。王像便重。智臣白王。龙可伏矣。便设卤簿如前后复到海边。龙王化作年少婆罗门。于王前长跪问讯起居。贡献海中所有珍宝奇好宝。自称臣妾。率土之民无不欢喜。别在经文。以示后世人。天下多力无过福德。人护经法如母护子。岂不可思之。 现代汉语译本 《天尊说阿育王譬喻经》 过去有一位伟大的国王，名叫阿育（Ayu，人名，意为‘无忧’）。他统治着各个国家，没有哪个不臣服于他。这位国王非常聪明且智慧无量。他询问各位大臣：‘天下是否还有不归属于我的地方？’大臣们回答说：‘天下都归属于大王，没有哪个不顺服。’其中一位有智慧的大臣回答说：‘大王的疆界内，海中有龙王（Naga Raja，神话生物，水域的统治者）不属于大王。他从未派遣使者，也没有任何进贡。因此，我们知道他不属于大王。大王可以试探他。’ 于是，阿育王率领千辆战车和万名骑兵，敲响钟鼓，举着旗帜，前后护卫着来到海边。龙王却静默不出。国王便呼喊道：‘你在我的疆界内，为什么不出来？’龙王依然寂然不回应国王。国王便问那位有智慧的大臣：‘用什么方法才能让龙王出来？’智臣回答说：‘可以让他出来。龙王的福德非常大，因此不肯归服。大王如果不相信我的话，可以等量用二斤黄金铸造两个雕像，一个是大王的雕像，一个是龙王的雕像。然后用秤来称量，龙王的雕像重，大王的雕像轻。由此可知龙王的福德多，大王的福德少。’ 国王听后心中非常明白，无比欢喜。他告令天下供养孤寡老人，周济贫困之人，在各郡县兴建天尊祠，并安置天尊舍利供养大众。三年之中，再次称量龙王像和国王像，结果龙王像变轻了，国王像变重了。智臣禀告国王：‘龙王可以降伏了。’ 于是，阿育王设置盛大的仪仗队，如先前一样来到海边。龙王化作年轻的婆罗门（Brahmin，印度教祭司），在国王面前长跪问讯起居，贡献海中所有珍宝奇物，自称臣妾。天下百姓无不欢喜。详细内容在其他经文中，用以昭示后世之人：天下最有力量的莫过于福德。人们守护经法如同母亲守护孩子，这难道不值得深思吗？
English
English version The Sutra of King Asoka's Parable Spoken by the Devas Once upon a time, there was a great king named Asoka (Ayu, personal name, meaning 'without sorrow'). He ruled over all the countries, and none did not submit to him. The great king was immensely intelligent and wise. He asked his ministers, 'Is there any place in the world that does not belong to me?' The ministers replied, 'The whole world belongs to the great king; none do not obey.' One wise minister among them replied, 'Within the king's realm, there is a Naga Raja (Naga Raja, mythological creature, ruler of the waters) in the sea who does not belong to the great king. He has never sent messengers nor offered any tribute. Therefore, we know that he does not belong to the great king. The king can test him.' So, King Asoka led a thousand chariots and ten thousand cavalry, sounding bells and drums, with banners and flags protecting him, to the seashore. The Naga Raja remained silent and did not appear. The king then shouted, 'You are within my realm; why do you not come out?' The Naga Raja remained silent and did not respond to the king. The king then asked the wise minister, 'What method can make the Naga Raja come out?' The wise minister replied, 'He can be made to come out. The Naga Raja's merit and virtue are very great, so he is unwilling to submit. If the great king does not believe my words, you can cast two statues of equal weight using two pounds of gold, one of the king and one of the Naga Raja. Then weigh them on a scale. The Naga Raja's statue will be heavier, and the great king's statue will be lighter. From this, it can be known that the Naga Raja's merit and virtue are greater, and the great king's merit and virtue are less.' The king understood this in his heart and was immensely pleased. He ordered the whole country to care for the orphaned and elderly, to provide for the poor, to build Deva shrines in all the prefectures and counties, and to place Deva relics for the offerings of the masses. After three years, he weighed the Naga Raja's statue and the king's statue again. As a result, the Naga Raja's statue became lighter, and the king's statue became heavier. The wise minister reported to the king, 'The Naga Raja can be subdued.' So, King Asoka set up a grand ceremonial procession and went to the seashore as before. The Naga Raja transformed into a young Brahmin (Brahmin, Hindu priest), knelt before the king, inquired about his well-being, and offered all the treasures and rare objects from the sea, calling himself a servant. All the people in the land were delighted. The details are in other sutras, to show future generations that the most powerful thing in the world is merit and virtue. People protect the sutras as a mother protects her child. Is this not worth pondering? --------------------------------------------------------------------------------
Chinese
昔天尊在世时。将诸弟子教化群生见地有一纸。弟子阿难辄便取之。天尊告阿难放地。阿难即便放地。手便大香。小复前行见飘风吹草在地。阿难复取。天尊语阿难放地。手便臭。阿难未解。须臾前到精舍当问此意。阿难白世尊。何缘捉纸而手香。捉草令手臭。天尊语阿难。纸本从香地来。香着纸。是以使汝手香。草从臭地来故。是以使汝手臭。与贤相近如香着纸。与恶人相近如臭着草。是以经言近贤成智。近愚益惑。损我者三。益我者三。此之谓不可不慎。 昔天尊将诸弟子至江边。天尊语弟子。取如拳许石。掷着水中为浮为没。弟子对曰。石没在水底。天尊言。无有缘故。复次有一石辟方三尺。著于水上经便渡河石亦不湿云何得尔。诸弟子未解佥然怪之。诸弟子长跪白佛言。何缘如此。天尊言。有善缘故耳。何者为缘船。是天尊借为喻。与善师相值者。得免众苦。与恶师相值者。则习恶事不离众祸。示语后世之人。不可不慎。 昔有穷寒孤独老公。无以自业。遇市得一斧。是众宝之英。而不识之。持行斫杖卖之。以供微命用斧欲尽。见外国治生大贾客。名曰萨薄。见斧识之。便问老公。卖此斧不。老公言。我仰此斧斫杖生活不卖也。萨薄复言。与公绢百匹何以不卖。公谓调己。亦不应和。萨薄复言 现代汉语译本： 过去天尊（指佛）在世的时候，带领众弟子教化众生，（有一次，天尊）见到地上有一张纸。弟子阿难随即就把它捡了起来。天尊告诉阿难放下（纸）。阿难随即放下（纸），（他的）手便散发出香味。稍稍往前走，（阿难）看见风把草吹倒在地上，阿难又捡了起来。天尊告诉阿难放下（草），（他的）手便散发出臭味。阿难不明白（这是为什么），过了一会儿，（他们）来到精舍，（阿难）打算问（天尊）其中的意思。阿难禀告世尊说：‘是什么缘故捡起纸手就香，捡起草手就臭呢？’天尊告诉阿难说：‘纸本来是从香的地方来的，香气附着在纸上，因此使你的手香。草是从臭的地方来的，所以使你的手臭。与贤人相近，就像香气附着在纸上；与恶人相近，就像臭气附着在草上。’因此经书上说，‘亲近贤人就会增长智慧，亲近愚人就会增加迷惑。损害我的有三种，有益于我的有三种。’这就是说不可以不谨慎啊。 过去天尊带领众弟子到江边。天尊告诉弟子们，‘拿像拳头那么大的石头，扔到水里，是浮起来还是沉下去？’弟子回答说：‘石头沉到水底了。’天尊说：‘没有别的缘故。’又有一块石头，方圆三尺，放在水上，（人们）经过它便可以渡河，（他们的）脚也不会湿，这是为什么呢？众弟子不明白，都感到奇怪。众弟子跪下禀告佛说：‘是什么缘故这样呢？’天尊说：‘有好的缘故啊。’（这）是什么缘故呢？（因为那是）船。（这）是天尊借用（船）来做比喻。与善良的老师相遇的人，可以免除各种痛苦；与恶劣的老师相遇的人，就会学习恶事，不能脱离各种祸患。’（天尊）这是告诫后世的人，不可以不谨慎啊。 过去有一个贫穷寒冷孤独的老人，没有什么产业来维持生计。在市场上得到一把斧头，是各种宝物中的精华，但是（老人）不认识它。拿着（斧头）去砍树枝卖，用来维持微薄的生命，（老人）用斧头快用完了。（这时，老人）遇到一个外国做生意的大商人，名叫萨薄（Sabo）。（萨薄）认出了（这把）斧头，便问老人：‘卖这把斧头吗？’老人说：‘我依靠这把斧头砍树枝生活，不卖。’萨薄又说：‘给你一百匹绢，为什么不卖呢？’老人以为（萨薄）在戏弄自己，也不答应。
English
English version: Once, when the World-Honored One (Tianzun, referring to the Buddha) was in the world, he led his disciples to teach sentient beings. (On one occasion,) the World-Honored One saw a piece of paper on the ground. The disciple Ananda (Anan) immediately picked it up. The World-Honored One told Ananda to put it down. Ananda immediately put it down, and (his) hand emitted a fragrance. Walking a little further, (Ananda) saw the wind blowing grass onto the ground, and Ananda picked it up again. The World-Honored One told Ananda to put it down, and (his) hand emitted a foul odor. Ananda did not understand (why this was), and after a while, (they) arrived at the monastery, (where Ananda) intended to ask (the World-Honored One) the meaning of this. Ananda reported to the World-Honored One, saying, 'What is the reason that picking up paper makes my hand fragrant, and picking up grass makes my hand foul?' The World-Honored One told Ananda, 'The paper originally came from a fragrant place, and the fragrance adhered to the paper, therefore making your hand fragrant. The grass came from a foul place, so it made your hand foul. Being close to the virtuous is like fragrance adhering to paper; being close to the wicked is like foul odor adhering to grass.' Therefore, the scriptures say, 'Being close to the virtuous will increase wisdom, and being close to the foolish will increase confusion. There are three things that harm me, and three things that benefit me.' This is to say that one must be cautious. Once, the World-Honored One led his disciples to the riverside. The World-Honored One told the disciples, 'Take a stone about the size of a fist and throw it into the water. Will it float or sink?' The disciple replied, 'The stone sank to the bottom of the water.' The World-Honored One said, 'There is no other reason.' Then there was a stone, three feet square, placed on the water, and (people) could cross the river by passing over it, and (their) feet would not get wet. Why is this? The disciples did not understand and were all surprised. The disciples knelt down and reported to the Buddha, saying, 'What is the reason for this?' The World-Honored One said, 'There is a good reason.' What is the reason? (Because it was) a boat. (This) is the World-Honored One using (the boat) as a metaphor. Those who encounter a good teacher can avoid all kinds of suffering; those who encounter a bad teacher will learn evil deeds and cannot escape all kinds of misfortune.' (The World-Honored One) is warning people of later generations that they must be cautious. Once, there was a poor, cold, and lonely old man who had no property to support himself. He obtained an axe in the market, which was the essence of all treasures, but (the old man) did not recognize it. He used (the axe) to chop branches to sell, in order to maintain his meager life. (The old man) was about to use up the axe. (At this time, the old man) met a large foreign merchant named Sabo (萨薄). (Sabo) recognized (the axe) and asked the old man, 'Are you selling this axe?' The old man said, 'I rely on this axe to chop branches for a living, I am not selling it.' Sabo then said, 'I will give you a hundred bolts of silk, why won't you sell it?' The old man thought (Sabo) was teasing him and did not respond. --------------------------------------------------------------------------------
Chinese
。何以不见应和。与公二百匹。公便怅然不乐。萨薄复言。嫌少当益。公何以不乐。与公五百匹。公便大啼哭言。我不恨绢少。我愚痴此斧长尺半斫地已尽。余有五寸犹得五百匹。是以为恨耳。萨薄复言。勿复遗恨。今与公千匹。即便破券持去。此斧众宝之英耳。萨博不问多少以斧着上。薪火烧之尽成贵宝。天尊借以为喻。以受人身六情完具聪智辩达。当就明师以求度世之道。神通可及。而俗着不别真伪者。耕犁因放时世取驱。至于老死复当受罪。喻如老公用宝斧尽。岂不误哉。昔陇上一鸟字为鹦鹉。展转及得在东太山。诸禽兽飞鸟莫不敬爱。以其在远来故。比作亲友甚相爱乐。春月野火所烧便行入水。飞在火上抖擞毛羽之水。救亲友难。往返非一。悲鸣大吁鹦鹉之水岂能灭火。至诚感天为之降雨。火即时得灭。天尊经借以为喻。贤者以道士远到研精行道。减割身口侵妻子分供养众僧。虽无神通感动。亦以至诚烧香求灭。挟诸礼起获福无量。喻如天雨众灾悉灭。 昔有大长者财富无量。窖谷千斛后出之不见谷。见一小儿可年三岁亦不知语。长者亦不知字名何物。举门前大道边。陌上行人尚有识者。舍东有一车来。乘驾黄牛人着黄衣从人皆黄。过见小儿便言。谷贼何以坐此。是儿五谷之神。语长者持锹。斧来。我 现代汉语译本：为什么没有回应和应和呢？我给你二百匹绢。那人便怅然不乐。萨薄又说：‘嫌少吗？我再增加。你为什么不高兴？’给他五百匹绢，那人便大哭说：‘我不恨绢少，我愚蠢啊，这把斧子长一尺半，砍地已经用尽了，还剩下五寸却能换得五百匹绢，我是为此而感到遗憾啊。’萨薄又说：‘不要再遗憾了，现在给你一千匹绢。’那人立刻撕毁契约拿绢走了。这把斧子是众宝中的精华啊！萨薄不问多少，把斧子放在上面，用柴火烧，全部变成了珍贵的宝物。天尊借此来比喻，人身接受了六根完备、聪明智慧、能言善辩的禀赋，应当去向明师求取度世之道，神通是可以达到的。然而世俗之人执着于世俗，不能分辨真伪，像耕地一样，因为放纵时世而自取驱使，直到老死还要遭受罪过，就像那老翁用尽了宝斧一样，岂不是耽误了自己吗？过去陇上有一种鸟，名字叫鹦鹉（Parrot）。辗转被送到东太山。各种禽兽飞鸟没有不敬爱它的，因为它从远方而来。把它当作亲友，非常相爱快乐。春天野火焚烧的时候，它便飞入水中，又飞到火上，抖落羽毛上的水，来救亲友的危难。往返多次，悲鸣大声呼喊，鹦鹉的水难道能灭火吗？它的至诚感动了上天，为它降下雨水，火立刻就被扑灭了。天尊借此经文来比喻，贤者因为道士从远方来到，专心研究修行，减少自己的衣食，侵占妻子儿女的份额，来供养众僧。即使没有神通，也能以至诚烧香祈求消灾灭难，遵循各种礼仪，获得无量的福报。就像天降雨水，各种灾难全部消灭一样。 过去有一位大长者（Wealthy man），财富无数，地窖里储藏了千斛粮食，后来取出粮食时却不见了，只看见一个三岁左右的小孩，也不懂说话。长者也不知道小孩的姓名和来历。把他放在门前的大道边，路上的行人或许有认识他的。从舍东来了一辆车，驾着黄牛，车上的人穿着黄色的衣服，随从的人也都是黄色的。经过时看见小孩便说：‘偷谷贼，为什么坐在这里？’这小孩是五谷之神（God of five grains）。告诉长者拿锹、斧头来，我...