[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [勸發菩提心集](https://indike.org/pramana/in.bauddha.taisho.1862) › 2.24 # 勸發菩提心集 2.24 勸發菩提心集 2.24 - **Language:** Classical Chinese ### [2.24](https://indike.org/pramana/in.bauddha.taisho.1862.2.24) 復次菩薩自念：我當持戒，以此戒報，為諸眾生，作轉輪王，或作閻浮王，若作天王，令諸眾生滿足於財，無所乏短。然後坐佛樹下，降伏魔王成無上道，為諸眾生說清淨法，令無量眾生度老病死海。是為持戒因緣生檀波羅蜜。餘准理說。然戒喻老人，忍喻於杖，無杖則蹶。忍為戒杖，扶人至道。戒生勤者，持戒之人，疲厭世苦老病死患，心生精進，必求自脫，亦以度人。譬如野干在林樹間，依隨師子及諸虎狗，求其殘肉，以自存活。有時空乏，夜半踰城入人舍，求肉不得，屏處睡息，不覺夜曉惶怖無計，走則慮不自免，住則懼畏死痛。便自定心，詐死在地。眾人來見，有一人言：「我須野干耳。」即便截取。野干自念：「截耳雖痛，但令身在。」次有一人言：「我須野干尾。」便復截去。野干復念：「截尾雖痛，猶是小事。」次有一人言：「我須野干牙。」野干心念：「取者轉多，儻取我頭則無活路。」即從地起，奮其智力，絕踊間關，逕得自濟。行者之心求脫苦難，亦復如是。若老至時，猶故自寬，不能勤苦決斷精進。病亦如是，以有瘥期，未能決計。死欲至時，自知無冀，便自勉勵，果敢殷勤，大修精進，從死地中得至涅槃。說忍度中言，利養創深特宜便忍，如提婆達多，雖得出家，佛及五百大阿羅漢不教修通。阿難未得他心，以敬兄故，依佛所說，教令修通。得通現變，求門徒等，廣說思之。 > Furthermore, the bodhisattva thinks to himself: 'I should uphold the precepts, and by the retribution of these precepts, for the sake of all sentient beings, become a wheel-turning king, or become a king of Jambudvīpa, or become a heavenly king, to cause all sentient beings to be fully satisfied with wealth without any lack. Afterward, sitting under the Bodhi tree, I will subdue the demon king, realize the unsurpassed path, and preach the pure Dharma for all sentient beings, causing immeasurable sentient beings to cross over the ocean of aging, sickness, and death.' This is the condition of upholding the precepts engendering dānapāramitā. The rest should be explained according to principle. Now, the precepts are likened to an old man, and patience is likened to a staff; without a staff, one stumbles. Patience is the staff for the precepts, supporting a person to reach the path. That the precepts engender diligence means: a person who upholds the precepts grows weary and disgusted with the suffering of the world and the afflictions of aging, sickness, and death; his mind gives rise to vigor, resolutely seeking his own liberation and also to deliver others. For example, a jackal among the trees of a forest follows behind lions and tigers and dogs, seeking their leftover meat to sustain its own life. Sometimes running short of food, in the middle of the night it leaps over city walls to enter human dwellings, but failing to find meat, it sleeps and rests in a secluded place. Unaware of the break of dawn, it is terrified and at a loss: to flee, it fears it cannot escape; to stay, it fears the agony of death. It then steadies its mind and feigns death on the ground. People come and see it, and one person says: 'I need the jackal's ear.' He immediately cuts it off and takes it. The jackal thinks to itself: 'Though cutting the ear hurts, as long as my body remains, it is fine.' Next, a person says: 'I need the jackal's tail.' He then cuts it off. The jackal again thinks: 'Though cutting the tail hurts, it is still a small matter.' Next, a person says: 'I need the jackal's fangs.' The jackal thinks in its mind: 'Those who take parts are becoming more numerous; if someone takes my head, there will be no way to live.' It immediately springs up from the ground, exerts its wit and strength, leaps over the barriers, and directly manages to save itself. The practitioner's mind seeking liberation from suffering and difficulty is also like this. If when old age arrives he still relaxes himself, he cannot endure toil with resolute vigor. Sickness is also like this: because there is an expectation of recovery, he has not yet made a resolute plan. When death is about to arrive, knowing there is no hope, he then rouses himself, becomes brave and earnest, cultivates great vigor, and from the jaws of death manages to reach nirvāṇa. In the explanation of the pāramitā of patience it is said that the wound of gain and offerings is especially deep, and one should especially practice patience. For instance, though Devadatta succeeded in going forth, the Buddha and the five hundred great arhats did not teach him to cultivate supernormal powers. Ānanda had not yet attained knowledge of others' minds; out of respect for his elder brother, relying on what the Buddha had taught, he taught him to cultivate supernormal powers. Having attained supernormal powers, he manifested transformations, sought disciples, and so forth; contemplate this as explained at length. > — English (machine translation) (machine translation) - [Previous: 2.23](https://indike.org/pramana/in.bauddha.taisho.1862.2.23) - [Next: 2.25](https://indike.org/pramana/in.bauddha.taisho.1862.2.25) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1862.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1862~en-mt.2.24) — English, machine translation ## Linked texts (1) - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.14.29) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1862.2.24](https://indike.org/pramana/in.bauddha.taisho.1862.2.24) · Pramāṇa