English
' The Bhikshu replied: 'I did not get the pearl.' At that time, the jeweler wept, prostrated to the Bhikshu, and said: 'Grant me joy, return the pearl to me!' The Bhikshu replied: 'I really did not take it.' At that time, the jeweler 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…'" ] } --------------------------------------------------------------------------------
Chinese
可计。为戒舍身命胜于毁禁生假欲自摧护会归终当灭。不如为持戒。为他护身命舍此危脆身以求解脱命。时穿珠师涕泣懊恼而说偈言。我虽打扑汝极大生苦恼畏王青我珠复欲苦治汝今汝舍是苦亦使我离恶。汝是出家人应断于贪欲宜舍贪爱心。还当与我珠。比丘微笑说偈答云。我着粪扫衣乞食以为业。住止于树下。以此我为足。于汝摩尼珠实无贪利心。以何因缘故乃当作偷贼。时穿珠师语比丘言。何用多语。遂加系缚倍更挝打。以绳急绞耳眼口鼻尽皆血出。时彼鹅者即来饮血。珠师瞋忿打鹅即死。比丘问言。此鹅死活珠师答言。鹅今死活何足故问。时彼比丘即向鹅所见鹅既死涕泣不乐。即说偈言。我受诸苦恼望便此鹅活。今我命未绝。鹅在我前死。我望护汝命受是极奇苦何意。汝先死我果报不成。时穿珠问比丘言。鹅今于汝竟有何亲愁恼乃尔。比丘答言。不满我即说偈言。菩萨往昔时。愿所以不乐。舍身以贸鸽。我亦作是。意舍命欲代鸽。我得最胜心。欲令此鹅命由汝杀鹅故心愿不满足。珠师问言。汝作是语我犹不解。汝当为我广说所由。尔时比丘说偈答言。我着赤色衣映珠似肉色。此鹅谓是肉。即便吞食之。我受是苦恼。为护彼鹅故。逼切甚苦恼。望彼得令命。时彼珠师闻是偈已即开鹅腹而还得珠。即举声哭语比丘言 可计（人名）。为了持守戒律而舍弃生命，胜过破坏戒律而苟且偷生，即使以虚假的欲望自我保护，最终也会归于灭亡。不如为了持戒，为了保护他人的生命而舍弃这脆弱的身体，以求解脱的生命。当时，穿珠师（职业）哭泣懊恼地说偈语：‘我虽然打你、扑你，让你极度痛苦，但我害怕国王责罚我丢失的宝珠，又想折磨你，现在你舍弃这痛苦，也让我远离罪恶。你是出家人，应该断除贪欲，应该舍弃贪爱之心，还是把宝珠还给我吧。’比丘（佛教僧侣）微笑说偈答道：‘我穿着粪扫衣（用丢弃的布料缝制的衣服），以乞食为生，住在树下，这些对我来说已经足够了。对于你的摩尼珠（珍贵的宝珠），我实在没有贪图之心。因为什么缘故，你竟然认为我是小偷呢？’当时，穿珠师对比丘说：‘何必多说。’于是更加捆绑他，加倍地鞭打。用绳子紧紧地勒住他的耳朵、眼睛、口鼻，鲜血都流了出来。当时，那只鹅就来饮血。穿珠师愤怒地打了鹅，鹅当即死亡。比丘问道：‘这只鹅是死是活？’穿珠师答道：‘鹅现在是死是活，何必多问？’当时，比丘走向鹅的尸体，看到鹅已经死了，非常悲伤不快乐。于是说偈语：‘我承受各种苦恼，希望这只鹅能活过来。现在我的生命还没有结束，鹅却死在我面前。我希望保护你的生命，承受这极度的痛苦，为什么你先死了，我的果报没有成功。’当时，穿珠师问比丘说：‘这只鹅对你来说到底有什么亲情，让你如此愁恼？’比丘回答说：‘我的愿望没有满足，所以我才不快乐。’即说偈语：‘菩萨（佛教中发愿成佛的人）往昔的时候，曾经舍弃身体来换取鸽子的生命。我也想这样做，舍弃生命来代替鸽子，我得到了最殊胜的心，想要让这只鹅活下来，因为你杀了鹅，我的心愿没有满足。’穿珠师问道：‘你说这些话我还是不明白，你应该为我详细地说说原因。’当时，比丘说偈答道：‘我穿着红色的衣服，映衬着宝珠的颜色，像肉的颜色。这只鹅以为是肉，就吞食了它。我承受这些苦恼，是为了保护那只鹅的缘故，即使逼迫我，让我非常痛苦，也希望它能活下来。’当时，穿珠师听到这些偈语后，就剖开鹅的肚子，果然找到了宝珠。随即举声大哭，对比丘说：
English
Kakaji (name of a person). To give up one's life to uphold the precepts is superior to living a false life by breaking the precepts. Even if one protects oneself with false desires, one will eventually perish. It is better to give up this fragile body to uphold the precepts and protect the lives of others, in order to seek a life of liberation. At that time, the bead threader (occupation) wept and said in remorseful verses: 'Although I beat you and strike you, causing you extreme pain, I fear the king will punish me for the loss of the jewel, and I also want to torture you. Now, if you give up this suffering, you will also keep me away from evil. You are a renunciate, you should abandon greed, you should abandon the mind of greed and love, and return the jewel to me.' The Bhiksu (Buddhist monk) smiled and replied in verses: 'I wear robes made of discarded cloth (robes sewn from discarded fabrics), and I live by begging for food, living under a tree, which is enough for me. I really have no greedy heart for your Mani jewel (precious jewel). For what reason do you think I am a thief?' At that time, the bead threader said to the Bhiksu: 'Why say more?' Then he tied him up even more and beat him even harder. He tightly strangled his ears, eyes, mouth, and nose with a rope, and blood flowed out. At that time, the goose came to drink the blood. The bead threader angrily hit the goose, and the goose died immediately. The Bhiksu asked: 'Is this goose dead or alive?' The bead threader replied: 'Whether the goose is dead or alive, why ask?' At that time, the Bhiksu walked towards the goose's corpse, and seeing that the goose was dead, he was very sad and unhappy. Then he said in verses: 'I endure all kinds of suffering, hoping that this goose can live. Now my life has not ended, but the goose has died in front of me. I hope to protect your life and endure this extreme suffering, why did you die first, my karmic reward has not been fulfilled.' At that time, the bead threader asked the Bhiksu: 'What kind of affection does this goose have for you that makes you so sad?' The Bhiksu replied: 'My wish has not been fulfilled, so I am unhappy.' Then he said in verses: 'In the past, the Bodhisattva (a person who aspires to become a Buddha) gave up his body to exchange for the life of a dove. I also want to do this, giving up my life to replace the dove, I have obtained the most supreme mind, wanting to let this goose live, because you killed the goose, my wish has not been fulfilled.' The bead threader asked: 'I still don't understand what you are saying, you should explain the reason to me in detail.' At that time, the Bhiksu replied in verses: 'I am wearing red clothes, which reflect the color of the jewel, like the color of meat. This goose thought it was meat, so it swallowed it. I endure these sufferings, for the sake of protecting that goose, even if you force me and make me very painful, I hope it can live.' At that time, after the bead threader heard these verses, he cut open the goose's belly and found the jewel. Then he cried loudly and said to the Bhiksu: --------------------------------------------------------------------------------
Chinese
。汝护鹅命不惜于身。使武造此非法之事。时彼珠师叉手合掌求乞欢喜以偈赞言。南无清净行。南无坚持戒。遭是极苦难不作毁缺行不遇。如是恶持戒非希有。要当值此苦能持戒者难。时穿珠师既忏悔已即送比丘还归。所止不求多闻者。谓于佛所说契经深义不能解了弃而不学。 经。或复多闻至为魔伴党 三恃己陵他增上慢者。谓未得谓得未证谓证。依杂集论第一卷说。慢者依止萨迦邪见心高举为体。不敬苦生所依为业。不敬者谓于师长及有德所而生憍傲。苦生者谓生后有故。自是非他者。智度论第一云。自法爱染故。毁訾他人法。虽持戒行人不脱地狱苦。又阿含云。虽复诵禅经口中刀剑出好扬他过恶死地狱疾阐提得成佛。斯人由未出嫌谤正法者。如法华经第二卷说。若人不信毁谤此经则断一切世间佛种。乃至下文告舍利弗谤斯经者。若说其罪穷劫不尽广说如彼大般若经说。佛告须菩提。若破般若波罗蜜多者。则破十方。诸佛一切智智。一切智智破故佛宝破。佛宝破故法宝破。法宝破故僧宝破。僧宝破故则破世间正见等。法华经云。若于一劫中常怀不善心作色而骂佛获无量重罪。其有读诵持是法华经者。须臾加恶言其罪复过彼。胜天王经说。若四天下悉为微尘。一尘为一佛。若有恶人皆悉杀害尔许多佛得罪多不 现代汉语译本：你为了保护鹅的性命，不惜牺牲自己的身体，使得国王造下这种非法的行为。当时那位穿珠师合起双手，恳求（比丘）欢喜，并用偈颂赞叹道：‘皈依清净的行为，皈依坚持戒律的行为。遭遇如此极端的苦难，也不做出任何毁坏戒律的行为。像这样恶劣的情况下还能坚持戒律，是非常稀有的。一定要经历这样的苦难，还能坚持戒律的人，实在太难得了。’当时穿珠师忏悔之后，就把比丘送回他所居住的地方。不要去追求那些只是博闻强记的人，因为他们对于佛所说的经典深奥的含义不能理解，就抛弃而不去学习。 经文说：‘或者博闻强记到了极点，反而成为魔的同党。’这三种人是：仗恃自己，轻视他人，以及增上慢者。增上慢指的是没有得到（圣果）却说自己得到，没有证悟却说自己证悟。《杂集论》第一卷说：‘慢’是依止萨迦耶见（有身见），内心高举为体性，以不尊敬和产生痛苦作为它的作用。不尊敬，指的是对于师长以及有德行的人产生骄傲。产生痛苦，指的是产生后世的果报。‘自以为是，否定他人’，《智度论》第一卷说：‘因为对自己所修的法产生爱染，所以毁谤他人的法。’即使是持戒修行的人，也无法脱离地狱的痛苦。另外，《阿含经》说：‘即使口中诵读禅经，口中却像刀剑一样，喜欢宣扬他人的过错和恶行，死后会迅速堕入地狱，即使是阐提（断善根的人）也能够成佛，这种人是因为还没有脱离嫌弃和诽谤正法。’正如《法华经》第二卷所说：‘如果有人不相信和毁谤这部经，就会断绝一切世间的佛种。’乃至下文告诉舍利弗，诽谤这部经的人，即使穷尽劫数也说不完他的罪过。更详细的说明可以参考《大般若经》。佛告诉须菩提：‘如果有人破坏般若波罗蜜多，就是破坏十方诸佛的一切智智。一切智智被破坏，就是佛宝被破坏。佛宝被破坏，就是法宝被破坏。法宝被破坏，就是僧宝被破坏。僧宝被破坏，就是破坏世间的正见等等。’《法华经》说：‘如果在一劫的时间里，常常怀着不善良的心，用恶意的表情来谩骂佛，会获得无量重的罪过。如果有人读诵和受持这部《法华经》，只是须臾之间加以恶言，他的罪过也超过前者。’《胜天王经》说：‘如果将四大部洲都变成微尘，一粒微尘代表一尊佛，如果有恶人将所有的佛都杀害，你觉得他的罪过大不大？’
English
English version: You protected the goose's life, not hesitating to sacrifice your own body, causing the king to commit this unlawful act. At that time, the bead-threader, with his palms together, begged for joy and praised in verse: 'Namo (Homage to) pure conduct. Namo (Homage to) upholding precepts. Encountering such extreme suffering, one does not commit any act of breaking the precepts. It is rare to uphold precepts in such an evil situation. It is difficult for those who can uphold precepts to endure such suffering.' At that time, the bead-threader, having repented, sent the Bhikshu (Buddhist monk) back to his dwelling. Do not seek those who are merely learned, for they cannot understand the profound meaning of the Sutras (Buddhist scriptures) spoken by the Buddha and abandon them without learning. The Sutra says: 'Or, being extremely learned, one becomes a companion of Mara (demon).' These three are: relying on oneself, despising others, and those with increased arrogance. Increased arrogance refers to saying that one has attained (the holy fruit) when one has not, and saying that one has realized when one has not. The first volume of the *Abhidharmasamuccaya* says: 'Arrogance' relies on *Satkayadristi* (the view of a real self), with the mind being high and lifted up as its nature, and with disrespect and the generation of suffering as its function. Disrespect refers to generating pride towards teachers and those with virtue. Generating suffering refers to generating the retribution of future lives. 'Being self-righteous and negating others,' the first volume of the *Mahaprajnaparamita Sastra* says: 'Because of attachment to one's own Dharma (teachings), one slanders the Dharma of others.' Even those who uphold precepts and practice cannot escape the suffering of hell. Furthermore, the *Agama Sutra* says: 'Even if one recites the Dhyana Sutras (meditation scriptures), swords come out of one's mouth, and one likes to proclaim the faults and evils of others. After death, one will quickly fall into hell. Even a *icchantika* (one who has severed their roots of goodness) can become a Buddha. This person is because they have not yet escaped from disliking and slandering the True Dharma.' As the second volume of the *Lotus Sutra* says: 'If someone does not believe in and slanders this Sutra, they will cut off all the Buddha-seeds in the world.' And further down, it tells Shariputra (one of the Buddha's chief disciples) that the sins of those who slander this Sutra cannot be exhausted even in endless kalpas (eons). More detailed explanations can be found in the *Mahaprajnaparamita Sutra*. The Buddha told Subhuti (one of the Buddha's chief disciples): 'If someone destroys the *Prajnaparamita* (Perfection of Wisdom), they destroy the *Sarvajna* (all-knowing wisdom) of all the Buddhas in the ten directions. If the *Sarvajna* is destroyed, the Buddha Jewel is destroyed. If the Buddha Jewel is destroyed, the Dharma Jewel is destroyed. If the Dharma Jewel is destroyed, the Sangha Jewel is destroyed. If the Sangha Jewel is destroyed, then the right views of the world are destroyed, and so on.' The *Lotus Sutra* says: 'If one constantly harbors unkind thoughts for a kalpa, and curses the Buddha with an evil expression, one will obtain immeasurable heavy sins. If someone reads and upholds this *Lotus Sutra*, and adds evil words even for a moment, their sin will exceed the former.' The *Vimalakirti Sutra* says: 'If all the four continents were turned into dust, and one dust particle represented one Buddha, if there were evil people who killed all those Buddhas, do you think their sin would be great?' --------------------------------------------------------------------------------