English
English version: Those who are criticized and reviled in the world may also be chaste and virtuous individuals, namely, those who are rebuked by the upholders of the precepts (持律者). This is called one who destroys conduct and destroys right view. They hear the sutras corresponding to the emptiness (空性) of the Mahayana (大乘), but do not understand their meaning well, thus wrongly understanding emptiness. According to the Yogacarabhumi-sastra (瑜伽师地论) seventy-fifth fascicle, in Mahayana Buddhism, there are some who wrongly understand emptiness, thus saying: 'From the perspective of conventional truth (世俗谛), everything exists; from the perspective of ultimate truth (胜义谛), everything does not exist.' One should tell them: 'Elder, what is conventional truth? What is ultimate truth?' If they answer: 'If all dharmas (法) have no self-nature (自性), this is called ultimate truth; if in the absence of self-nature in all dharmas, self-nature can be obtained, this is called conventional truth.' Why? Because in the state of emptiness and nothingness, conventional hypothetical designations are established, and then explanations are made.' One should tell them: 'What kind of conventional truth do you want? Is it that self-nature can be obtained from causes and conditions, or is it merely a hypothetical existence of conventional truth?' If conventional truth arises from causes and conditions, then conventional truth arises from causes and conditions, but is not truly existent, which is unreasonable. If it is merely a hypothetical existence of conventional truth, then conventional truth exists for no reason, which is unreasonable.' Furthermore, one should tell them: 'Elder, why do those obtainable things have no self-nature?' If they answer: 'Because of delusion (颠倒).' One should again tell them: 'What kind of delusion do you want? Is it existent or non-existent?' If it is said to be existent, then saying that all dharmas have no self-nature from the perspective of ultimate truth is unreasonable. If it is said to be non-existent, then because of delusion, those obtainable things have no self-nature, which is unreasonable. The Ratnakuta Sutra (宝积经) says: 'If one says that all dharmas have no self-nature, I say that he is incurable.' This is called destroying right view. Sutra: Or studying phrases until the deepest meaning. Two, those who are unwilling to hear much and uphold the precepts. This refers to the absence of deficiencies and omissions in body, speech, and mind karma (身口意业). As the Maha-samaya-sutra (大庄严论经) tenth fascicle says: There was a bhiksu (比丘, monk) who was begging for food in order, and came to the house of a bead stringer, standing outside the door. At that time, the bead stringer was stringing mani-jewels (摩尼宝珠) for the king. The color of the bhiksu's clothes and the light of the jewels reflected each other, making the jewels appear red. The bead stringer then entered the house to get food for the bhiksu. At this time, a goose saw the red color of the jewels, which looked like meat, and swallowed it. -------------------------------------------------------------------------------- 之。珠师持食以施。比丘寻即觅珠不知所在。此珠价贵王之所有。时彼珠师家既贫穷失王贵珠以心急故。语比丘言。归我珠来。尔时比丘作是思惟。令此珠者鹅所吞食。若语彼人将必杀鹅以取其珠。如我今者苦恼时至当设何计得免斯患。即说偈言。我今护他命身分受苦恼。更无余方便。唯以命代彼。我今舍身命。为此鹅命故缘我护戒因用成解脱道。时穿珠师闻斯偈故语比丘言。还我珠来。若不见还汝徒受苦终不相置。比丘答言。谁得汝珠默然而立。珠师语言。更无余人。谁偷此珠。恃彼珠师即闭门户语比丘言。汝于今日好自坚持比丘寻即四向顾望无可恃怙。如鹿入围莫知所趣比丘无救亦复如是。尔时比丘即自𣫍身端正衣服。彼人又复语比丘言。汝今将欲与我斗耶。比丘答言。不共汝斗。我自共彼结使。贼斗。所以尔者。恐于朾时身形现故。我等比丘设使困苦临终之时。犹尚以衣用自覆护不露形体。尔时珠师执缚。比丘而加朾棒。问比丘言。珠在何处。还我珠来。比丘答言。我不得珠。时穿珠师即便涕泣顶礼比丘而白之言。赐我欢喜还与我珠。比丘答言。我实不取。时彼珠师复更瞋打比丘念言。生死受苦。皆应如是。应当坚辞无犯戒律。若当毁戒受地狱罪。有过今苦即说偈言。我于过去世淫盗舍身命。羊鹿及六畜舍身不 { "translations": [ "珠师拿着食物来布施。比丘立刻寻找珠子，却不知在哪里。这珠子价值昂贵，是国王所有的。当时那位珠师家境贫寒，丢失了国王的贵重珠子，心中焦急，对比丘说：‘还我的珠子来。’当时比丘这样思惟：‘如果这珠子是被鹅吞食了，如果告诉他，他必定会杀了鹅来取出珠子。我现在苦恼的时候到了，应当想什么办法才能免除这场灾祸？’于是说了偈语：‘我现在为了保护它的性命，宁愿自己承受苦恼，没有其他的办法，只有用我的性命来代替它。我现在舍弃身命，为了这只鹅的性命，因为我守护戒律的因缘，最终成就解脱之道。’当时穿珠师听到这偈语，对比丘说：‘还我的珠子来！如果不还，你白白受苦，我终究不会放过你。’比丘回答说：‘谁拿了你的珠子？’默默地站立着。珠师说：‘没有其他人，是谁偷了这珠子？’于是珠师就关闭门户，对比丘说：‘你今天好好地坚持吧！’比丘立刻四处张望，无可依靠，就像鹿进入包围圈，不知该往哪里去，比丘无处可救也是这样。当时比丘就整理好自己的身体，端正衣服。那人又对比丘说：‘你现在想要和我打斗吗？’比丘回答说：‘不和你打斗，我自己和那些烦恼贼打斗。’之所以这样，是恐怕在被打的时候身体显露出来。我们这些比丘，即使困苦到临终的时候，尚且要用衣服遮盖自己，不暴露形体。当时珠师捆绑住比丘，并加以鞭打，问比丘说：‘珠子在哪里？还我的珠子来！’比丘回答说：‘我没有得到珠子。’当时穿珠师就哭泣着，顶礼比丘，对他说：‘赐予我欢喜，还给我珠子！’比丘回答说：‘我实在没有拿。’当时那位珠师又更加嗔怒地鞭打，比丘心想：‘生死受苦，都应当是这样。应当坚定言辞，不违犯戒律。如果毁犯戒律，受地狱罪，超过现在的痛苦。’于是说了偈语：‘我在过去世因为淫欲、盗窃而舍弃身命，像羊、鹿以及六畜一样舍弃身命，不…", "现代汉语译本：珠师（Zhu Shi，穿珠子的工匠）拿着食物来布施。比丘（Biqiu，佛教出家男众）立刻寻找珠子，却不知在哪里。这珠子价值昂贵，是国王所有的。当时那位珠师家境贫寒，丢失了国王的贵重珠子，心中焦急，对比丘说：‘还我的珠子来。’当时比丘这样思惟：‘如果这珠子是被鹅吞食了，如果告诉他，他必定会杀了鹅来取出珠子。我现在苦恼的时候到了，应当想什么办法才能免除这场灾祸？’于是说了偈语：‘我现在为了保护它的性命，宁愿自己承受苦恼，没有其他的办法，只有用我的性命来代替它。我现在舍弃身命，为了这只鹅的性命，因为我守护戒律的因缘，最终成就解脱之道。’当时穿珠师听到这偈语，对比丘说：‘还我的珠子来！如果不还，你白白受苦，我终究不会放过你。’比丘回答说：‘谁拿了你的珠子？’默默地站立着。珠师说：‘没有其他人，是谁偷了这珠子？’于是珠师就关闭门户，对比丘说：‘你今天好好地坚持吧！’比丘立刻四处张望，无可依靠，就像鹿进入包围圈，不知该往哪里去，比丘无处可救也是这样。当时比丘就整理好自己的身体，端正衣服。那人又对比丘说：‘你现在想要和我打斗吗？’比丘回答说：‘不和你打斗，我自己和那些烦恼贼打斗。’之所以这样，是恐怕在被打的时候身体显露出来。我们这些比丘，即使困苦到临终的时候，尚且要用衣服遮盖自己，不暴露形体。当时珠师捆绑住比丘，并加以鞭打，问比丘说：‘珠子在哪里？还我的珠子来！’比丘回答说：‘我没有得到珠子。’当时穿珠师就哭泣着，顶礼比丘，对他说：‘赐予我欢喜，还给我珠子！’比丘回答说：‘我实在没有拿。’当时那位珠师又更加嗔怒地鞭打，比丘心想：‘生死受苦，都应当是这样。应当坚定言辞，不违犯戒律。如果毁犯戒律，受地狱罪，超过现在的痛苦。’于是说了偈语：‘我在过去世因为淫欲、盗窃而舍弃身命，像羊、鹿以及六畜一样舍弃身命，不…" ], "english_translations": [ 'The bead master (Zhu Shi, a craftsman who strings beads) brought food to offer as alms. The Bhikshu (Biqiu, a Buddhist monk) immediately searched for the bead, but could not find it anywhere. This bead was very valuable and belonged to the king. At that time, the bead master was poor and anxious about losing the king\'s valuable bead, so he said to the Bhikshu: \'Return my bead!\' At that time, the Bhikshu thought: \'If the bead was swallowed by the goose, and I tell him, he will surely kill the goose to retrieve the bead. Now that my time of suffering has arrived, what method should I devise to avoid this disaster?\' Then he spoke a verse: \'Now I would rather endure suffering myself to protect its life, there is no other way, only to substitute my life for it. Now I give up my life for the sake of this goose\'s life, because of the cause of my upholding the precepts, I will ultimately achieve the path of liberation.\' At that time, the bead stringer heard this verse and said to the Bhikshu: \'Return my bead! If you don\'t return it, you will suffer in vain, and I will never let you go.\' The Bhikshu replied: \'Who took your bead?\' and stood silently. The bead master said: \'There is no one else, who stole this bead?\' Then the bead master closed the door and said to the Bhikshu: \'You better hold on today!\' The Bhikshu immediately looked around, with no one to rely on, like a deer entering an enclosure, not knowing where to go. The Bhikshu was helpless in the same way. At that time, the Bhikshu tidied himself up and straightened his clothes. The man then said to the Bhikshu: \'Do you want to fight with me now?\' The Bhikshu replied: \'I am not fighting with you, I am fighting with those defilement thieves myself.\' The reason for this is that I am afraid that my body will be exposed when I am beaten. We Bhikshus, even when suffering until the time of death, still cover ourselves with clothes and do not expose our bodies. At that time, the bead master bound the Bhikshu and beat him, asking: \'Where is the bead? Return my bead!\' The Bhikshu replied: \'I did not get the bead.\' At that time, the bead stringer wept, prostrated to the Bhikshu, and said: \'Grant me joy, return the bead to me!\' The Bhikshu replied: \'I really did not take it.\' At that time, the bead master became even more angry and beat him. The Bhikshu thought: \'Suffering in birth and death should all be like this. I should be firm in my words and not violate the precepts. If I violate the precepts, I will suffer the sins of hell, which is worse than the present suffering.\' Then he spoke a verse: \'In past lives, I have given up my life for lust and theft, like sheep, deer, and livestock, giving up my life without…\'", "English version: The jeweler (Zhushi, a craftsman who strings beads) brought food to offer as alms. The Bhikshu (Biqiu, a Buddhist monk) immediately searched for the pearl, but could not find it anywhere. This pearl was very valuable and belonged to the king. At that time, the jeweler was poor and anxious about losing the king's valuable pearl, so he said to the Bhikshu: 'Return my pearl!' At that time, the Bhikshu thought: 'If the pearl was swallowed by the goose, and I tell him, he will surely kill the goose to retrieve the pearl. Now that my time of suffering has arrived, what method should I devise to avoid this disaster?' Then he spoke a verse: 'Now I would rather endure suffering myself to protect its life, there is no other way, only to substitute my life for it. Now I give up my life for the sake of this goose's life, because of the cause of my upholding the precepts, I will ultimately achieve the path of liberation.' At that time, the jeweler heard this verse and said to the Bhikshu: 'Return my pearl! If you don't return it, you will suffer in vain, and I will never let you go.' The Bhikshu replied: 'Who took your pearl?' and stood silently. The jeweler said: 'There is no one else, who stole this pearl?' Then the jeweler closed the door and said to the Bhikshu: 'You better hold on today!' The Bhikshu immediately looked around, with no one to rely on, like a deer entering an enclosure, not knowing where to go. The Bhikshu was helpless in the same way. At that time, the Bhikshu tidied himself up and straightened his clothes. The man then said to the Bhikshu: 'Do you want to fight with me now?' The Bhikshu replied: 'I am not fighting with you, I am fighting with those defilement thieves myself.' The reason for this is that I am afraid that my body will be exposed when I am beaten. We Bhikshus, even when suffering until the time of death, still cover ourselves with clothes and do not expose our bodies. At that time, the jeweler bound the Bhikshu and beat him, asking: 'Where is the pearl? Return my pearl!