English
English version For Bodhi (enlightenment). To enable my Buddhahood to be achieved in the next life. The first vow is for the Buddha's path to be majestic and grand. The second vow is that after becoming a Buddha, the merits and wisdom that adorn it are also called majestic and grand. This explains the adornment of blessings and virtues, illuminating the world. These four words elucidate the adornment of wisdom. The practitioner, after seeing the path, the third step is to bestow upon sentient beings. The fifth vow, the following two paragraphs, take self-cultivation and the transformation of others as a pair. First is self-cultivation, and within self-cultivation there are only two parts. The first is marking the number, and the second is making the vow. The fifth vow, the first is marking the number, generating great diligence. The second is making the vow. Diligence is like in the past there was a large Banyan tree with many birds and beasts, and a wildfire started, with flames rising on three sides. Only one side was separated by a river, and the beasts were in dire straits, with nowhere to escape. At that time, I was a deer with a large body and great strength, with my front feet straddling one bank and my hind feet braced against the other, allowing the beasts to step on my back to cross. My skin and flesh were all damaged, and I endured it with the power of compassion and pity. Until the very end, I died. A rabbit came, its strength already exhausted, barely managing to exert itself to let it pass. My back broke and I fell into the water and died. Within this vow, it is divided into two parts. First, it explains the beginning of upholding precepts, and second, it explains the end of upholding precepts. Making a vow from the heart explains the beginning of upholding precepts. The reason why precepts are called 'ground' is that the scriptures say that they can become level ground, capable of producing all kinds of good, without violating the precepts. This explains the end of upholding precepts. The sixth vow explains the external transformation of blind and deaf sentient beings. Blindness is a grave sin from a previous life. If one damages the eyes of sentient beings, or takes out the eyes of sentient beings, or destroys correct views, then one is blind. Stealing the pearls in the pagoda, the light of the fire lamps will also cause blindness. What is the cause for deafness? The answer is that one does not accept or practice the teachings of the teacher, but instead becomes angry, therefore one is deaf. Furthermore, cutting off the ears of sentient beings, damaging the ears of sentient beings, or stealing objects from Buddhist pagodas and Sangha pagodas, as well as the ghanta bell, will cause deafness. Muteness is caused by cutting off the tongues of others in a previous life, or blocking their mouths, or giving them evil medicine so that they cannot speak. Or hearing the teachings of the teacher and the words of parents but not obeying, saying that it is not the path, therefore one is mute. Madness is caused by disrupting the meditation of others, disrupting the samadhi of those who meditate. For example, a Brahmin lost his rice fields, and his wife also died, and he immediately went mad, teaching people to walk around naked. Another example is the Bhikshu of Kausambi, named Kukkuta (name). --------------------------------------------------------------------------------
Chinese
尼。本白衣时七子皆死。大忧愁故失心狂发裸者。问曰先言狂者得正今言裸者得衣除狂云何更有裸。答曰狂有二种。一者人皆知狂。二者恶邪故自裸人不知狂。如说南天竺国中有法师。高坐说五戒义。众生多有外道来听。是国王难曰。若如所说。有人施酒及自饮酒得痴狂愚报。当今世人应狂者多正者少。而今狂者便少不狂者多。何以故尔。是时诸外道辈言。善哉斯难甚深。是死秃高声坐必不能答。以王利智故。是时法师以指指诸外道而更说饰余事。王时即解诸外道语 诸外道语王言。王难甚深。是不知答。耻所不知。而但举指更说余事。王语外道高坐指答以讫持护汝故。不以言说而者指汝言汝等是狂狂不少也。汝等以灰涂身俱形无耻。以人髑髅盛粪而食。拔头发卧刺上到悬勋鼻冬则入水夏则火炙。如是种种所行非道皆是狂相。即是法师将护汝故指而不说。是名为裸形狂。依如经论人之所行一不得少。昔有兄弟二人出家求道。一人持戒诵经坐禅。一人广求檀越修诸福业。至释迦牟尼佛出世。一人生长者家。一人作大白象力能破贼。长者出家学道得六神通。阿罗汉而以薄福乞食难得。他日持钵城乞食遍不能得到白象厩见王供。象种种丰足。语此象言。我之与汝俱是有罪逼。象即感结三日不食。守象人怖求觅道人见而问言。 现代汉语译本： 尼。我做白衣居士时，七个孩子都死了。因为极度忧愁而精神失常，发狂裸奔。有人问：‘先前说狂者得到纠正，现在说裸者得到衣服，既然已经除去了狂，为什么还有裸？’回答说：‘狂有两种。一种是人人都知道的狂，另一种是作恶邪行而自己裸露，别人却不知道是狂。’例如，据说在南天竺国中有一位法师，在高座上讲解五戒的意义。很多外道来听讲。国王为难他说：‘如果像你所说的那样，有人施酒或者自己饮酒，会得到痴狂愚笨的报应。那么现在世上应该发狂的人多，正常的人少。可是现在发狂的人却少，不发狂的人多。这是为什么呢？’当时那些外道们说：‘说得好啊，这个难题很深奥。这个死秃驴高声坐在上面一定回答不出来。因为国王您智慧过人啊。’当时法师用手指指着那些外道，而改说其他的事情。国王当时就明白了那些外道的话。那些外道对国王说：‘国王您的难题很深奥。他不知道怎么回答，因为羞于承认自己不知道，所以只是举起手指，改说其他的事情。’国王告诉外道：‘高座上的法师用手指回答已经完毕，他是在保护你们啊。他不是用言语说，而是用手指指你们，说你们这些人就是狂，而且狂得还不少。你们这些人用灰涂抹身体，裸露形体，用人的头盖骨盛粪便来吃，拔掉头发，睡在带刺的东西上，甚至悬挂阴囊，冬天就跳进水里，夏天就用火烤。像这样种种所作所为都不是正道，都是狂相。’这就是法师为了保护你们，所以用手指指着你们而不说破。这叫做裸形狂。依照经论所说，人的所作所为一点都不能少。从前有兄弟二人出家求道。一人持戒诵经坐禅，一人广求施主，修各种福业。到释迦牟尼佛（Sakyamuni Buddha）出世时，一人出生在长者（wealthy householder）家，一人变成大白象，力气很大能攻破敌阵。长者出家学道，得到六神通（six supernormal powers）的阿罗汉（arhat），却因为福报浅薄，乞食都很难得到。有一天，他拿着钵到城里乞食，到处都乞讨不到，到了白象的马厩，看见国王供给大象的食物非常丰盛。他对这头大象说：‘我和你都是有罪业逼迫啊。’大象立刻有所感触，三天不吃东西。看守大象的人很害怕，到处寻找道人，看见了他，就问他说：
English
English version: Ni. When I was a layman, all seven of my children died. Because of great sorrow, I lost my mind and went mad, running around naked. Someone asked: 'Earlier it was said that the mad would be corrected, now it is said that the naked would be clothed. Since madness has been removed, why is there still nakedness?' The answer is: 'There are two kinds of madness. One is madness that everyone knows, the other is evil and perverse behavior that causes one to be naked, but others do not recognize as madness.' For example, it is said that in South India there was a Dharma master who sat on a high seat and explained the meaning of the five precepts. Many heretics came to listen. The king challenged him, saying: 'If it is as you say, that someone who gives alcohol or drinks it themselves will receive the retribution of foolishness and madness, then there should be more mad people than sane people in the world today. But now there are fewer mad people and more sane people. Why is this?' At that time, the heretics said: 'Well said, this is a very profound question. This bald-headed monk sitting up high will certainly not be able to answer it. Because Your Majesty is so wise.' At that time, the Dharma master pointed at the heretics and began to talk about other things. The king then understood the words of the heretics. The heretics said to the king: 'Your Majesty's question is very profound. He does not know how to answer it, and because he is ashamed to admit that he does not know, he simply points and talks about other things.' The king said to the heretics: 'The Dharma master on the high seat has already answered with his finger, and he is protecting you. He is not speaking with words, but pointing at you, saying that you are mad, and there are many of you who are mad. You people smear your bodies with ashes, expose your bodies, use human skulls to hold feces and eat it, pull out your hair, sleep on thorns, even hang your testicles, jump into the water in winter, and burn yourselves in the summer. Such actions are not the right path, they are all signs of madness.' This is why the Dharma master pointed at you without saying it outright, in order to protect you. This is called naked madness. According to the scriptures, a person's actions cannot be lacking in any way. In the past, there were two brothers who left home to seek the Way. One upheld the precepts, recited scriptures, and meditated, while the other sought alms and cultivated various meritorious deeds. When Sakyamuni Buddha (释迦牟尼佛) appeared in the world, one was born into a wealthy householder's (长者) family, and the other became a great white elephant, with the strength to break through enemy lines. The wealthy man left home to study the Way and became an arhat (阿罗汉) with six supernormal powers (六神通), but because of his meager blessings, he found it difficult to obtain alms. One day, he went to the city with his bowl to beg for food, but could not obtain anything anywhere. He went to the white elephant's stable and saw that the king provided the elephant with abundant food. He said to the elephant: 'You and I are both forced by our sins.' The elephant immediately felt remorse and did not eat for three days. The elephant keeper was frightened and searched everywhere for the ascetic, saw him, and asked him: --------------------------------------------------------------------------------
Chinese
汝作何术令王白象病不能食。答曰。此象是我先身时弟。共于迦叶佛时出家求道。我但持戒诵经坐禅不行布施。弟但广求檀越作诸福业布施不持戒不学。问以其不持戒诵经坐禅故今作此象。大修布施故饮食备具种种丰足。我但行道不修布施故。今虽得道乞食不能得。以是事故因缘不同。病得愈者。病有二。一者内病五藏不调结卧宿疹。二者外病奔者逸马推押堕落兵刃刀杖种种诸病。亦有先业病者。问曰。以何因缘得病。答曰。先世好行鞭杖考掠系𨳰种种恼故。今世得病现世病不知将身饮食不节卧起无常。以是事故得种种病。如是有四百四病。以佛神力故令病者得愈 形残者得具足。云何名形残。若有人先世破他身截其头截手足。或破佛像及父母像故。形残不具足蒙佛大恩。皆得具足。譬如祇桓中如字揵极。秦言是波斯匿王。兄子端正勇健心性和善王大夫人见之心着即微唤之。欲令从己揵极不从。夫人大怒向王谗之反拔其罪。王闻即节节解之弃于冢间。命未绝顷。其夜虎狼罗刹来欲食之。是时佛到其边光明照之。身即平服。其心大喜。佛为说法。则得三道。佛幸其手将至祇桓。是人言我身己破己弃佛续我身。今当尽此形寿以身布施 佛及比丘僧明曰。波斯匿王闻是事。来至祇。桓语揵极言向悔过。汝实无罪枉相形害。今 现代汉语译本： 问：你用什么法术让国王的白象生病不能吃东西？ 答：这头象是我前世的弟弟，我们一起在迦叶佛（Kasyapa Buddha）时期出家求道。我只是持戒、诵经、坐禅，不做布施。弟弟却广求施主，做各种福德事业，布施而不持戒、不学习。 问：因为他不持戒、诵经、坐禅，所以今世变成这头象？因为他大修布施，所以饮食具备，种种丰足？ 答：我只是修行，不修布施，所以今世虽然得道，却乞食都得不到。因为这个缘故，因缘不同。病要怎么才能好呢？病有两种，一种是内病，五脏不调，结滞宿疾；一种是外病，被奔跑的马踢到、推挤跌落、兵刃刀杖等各种病。也有先世的业报病。 问：因为什么因缘会得病？ 答：前世喜欢用鞭杖拷打、捆绑囚禁，种种恼害众生。今世得病，或者现世不知保养身体，饮食不节制，作息没有规律。因为这些缘故，会得各种病。像这样有四百零四种病。以佛的神力，让生病的人痊愈，形体残缺的人得到具足。 什么叫做形体残缺？如果有人前世破坏他人身体，砍断他们的头、手、脚，或者破坏佛像以及父母的雕像，所以形体残缺不全，蒙受佛的大恩，都能够得到具足。譬如祇桓（Jetavana）中如字揵极（Kanakavarna，意为金色），秦语说是波斯匿王（Prasenajit，意为胜军王）的侄子，端正勇健，心性和善，国王的大夫人见到他心生爱慕，就暗中引诱他，想要让他顺从自己，揵极不肯。夫人大怒，向国王诬陷他，反过来揭发他的罪行。国王听了，就把他节节肢解，丢弃在坟墓间。性命还没断绝的时候，当晚虎狼罗刹来想要吃他。这时佛来到他身边，光明照耀着他，他的身体立刻恢复完整。他的内心非常欢喜，佛为他说法，他就证得了三果。佛怜悯他，用手将他带到祇桓。这个人说：‘我的身体已经被破坏、被抛弃，是佛延续了我的生命，现在应当尽此一生的寿命，以身布施给佛以及比丘僧。’第二天，波斯匿王听到这件事，来到祇桓，对揵极说：‘我向你忏悔，你实在没有罪，我冤枉地伤害了你。’