勸發菩提心集 2.49

2.49

《優婆塞戒經》第四云：善男子！若優婆塞受持戒已，忍辱為先，嗔來喜報，觸惱不變。此是菩薩持戒之體，菩薩施他，從怨為始。善男子！昔有國王號長生，正法治國，不枉人民，天下太平，國土安靜。隣國王摩盧羅那貪其國土，興兵伐之，殺長生王，止其宮闕。長生王唯有一子，始能語言，未有所識。長生王臨終之時，勅語左右：「我子摩納若全身命，莫報國讐。真是我子欲止怨者，不生報想，怨乃得止。若報怨者，如車輪轉無有已。」摩納年至十二，改名易姓名為無字，被遣事王。無字年雖幼少，才智過人，形貌端正，顏色殊特，禮節俯仰，事之可觀。王甚愛敬，恒在室內。經歷三年，其年十五，王於爾時夫妻二人通有無字，更無餘人。王於屋中失瓔珞珠衣一具，王即推撿，衣無所出。王自思惟：更無餘人，唯有無字，偷我珠衣。即收無字，如治問之：「偷我珠衣去，速持出來！」無字答王：「是我偷珠。當知今日珠不可得。」王即問言：「汝偷我，云何如言珠不可得？」無字答：「本非我意。太子遣偷珠，在太子邊，云何可得。」王即問言：「若太子偷，更復共誰？」無字答言：「王所愛臣，復共價客主，又共婬女。」王於爾時依引收之，問太子言：「如何偷珠？」太子答王：「我不偷珠。」王問無字：「太子不偷。」無字白王：「太子偷珠，今言不偷，得免偷珠，無字亦不偷珠。」王禁太子著在非所。次問大臣：「無字引汝偷珠。速出珠來。」大臣答王：「實不偷珠。」王問無字：「臣不偷珠，云何引之？」無字白王：「口言不偷，得作不偷，無字亦不偷珠。」次問商人乃至婬女，亦復如是。王即引此五人各在一處。爾時婬女先往來者問無字言：「王之屋內頗有異人不？」無字答言：「唯王夫妻及有我，更無異人。」「若無異人，頗鸚鵡等鳥、獼猴等獸不？」無字答言：「有一獼猴恒在屋內，自餘獼猴悉不能入。」語無字言：「獼猴偷去，審實不疑。汝當白王，出諸伎女多著好衣，自餘獼猴亦著好衣。屋內獼猴但令露身羅列庭前，種種舞戲，獼猴喜効，必持珠衣，共他舞戲。」無字即以此事具白王。知王用其言，如是作計歌舞合已，獼猴即便持此珠衣來至庭所，始知五人不偷珠衣，獼猴是賊。王問無字：「獼猴是賊，太子不偷。云何證之？」無字白王：「太子王之正嫡，王所愛重，如其無罪，無字亦應無罪。若不引太子，自下不免失命，是故引太子。」「云何引大臣？」無字白王：「大臣者，王所敬重，諸臣所尊，傾國貴賤，念意佐助得無罪，我亦無罪。」「云何引商人？」無字白王：「商主多有金銀異寶，脫得贖命，我亦應免。」「云何引婬女？」無字白王：「婬女貌美殊特，多有人與共來往，脫有思智度外人之計，脫能得賊，我即無罪。」王知之有智，愛重如之，恒令自近。王後山獵見群鹿獸，走馬逐之，失大眾侶，唯共無字二人相隨。王時疲極止息樹下，無字二坐懷杭王頭。王時眠熟不自覺悟，無字爾時嗔心內發，拔劒擬王。親我父怨今得其便，甚難可恕。復更思惟：我父臨終遺言勅我，若不報怨，真是我子。今若報怨，違父意，非孝子也。拍劒內之，王便驚悟，語無字言：「我於夢中見長生王子長摩納身以劒臨我。」無字白王：「長生子久為灰土。今在深山，唯我二人，何處有長生王子，王還安眠。」無字復以利劒擬王，王驚寤如前。王復眠已，無字以手王頭髮，問王言：「長摩納者我是也，王殺父親，是我怨。今得王，便分死以不？」王言：「本殺父，今死無恨。」摩納白王：「我父臨終勅我，今若殺王，違我父願，非孝子也。我不殺王，令王知也。」扶王上馬，共歸王宮。既到宮已，召集諸臣，王曰：「今得長生王子，為當殺之，為當到賞？」諸臣皆言：「亡國之子不可賞也，聽當殺。」王白：「不然。」具說前事，即以女妻之，到為本國之主，王自歸還本土，二國通好，不相征討。

The fourth [fascicle] of the Upāsakaśīla-sūtra states: “Good sons, after an upāsaka has received and observed the precepts, he makes forbearance foremost: when anger comes, he responds with joy; when provoked and vexed, he does not alter [his composure]. This is the essence of a bodhisattva's observing the precepts. When a bodhisattva gives to others, he begins with his enemies. Good sons, long ago there was a king named Dīrghīti (Long-lived) who governed his country in accordance with the correct Dharma, never oppressing the people. The world was peaceful and his realm was tranquil. The king of a neighboring country, Maruraṇa, coveted his territory and raised troops to attack him, killing King Dīrghīti and taking residence in his palace. King Dīrghīti had an only son who was just beginning to speak and had not yet acquired discernment. When King Dīrghīti was about to die, he instructed those beside him: ‘If my son Māṇava preserves his life, he must not avenge the enmity against our state. Only if he is truly my son who wishes to stop enmity will he harbor no thoughts of vengeance; then enmity can indeed be stopped. If one avenges an enmity, it turns like the wheel of a chariot without end.’ When Māṇava reached twelve years of age, he changed his name and surname to Wuzi (No Character), and was sent to serve the king. Although Wuzi was young, his talent and wisdom surpassed others; his appearance was upright, his complexion extraordinary, and his manners and deportment in bowing and rising were impressive to behold. The king loved and respected him greatly, keeping him constantly inside his private chambers. Three years passed, and he was fifteen years old. At that time, only Wuzi was permitted access to the king and his queen; there was no one else. In his chambers, the king lost a set of jeweled garments adorned with necklaces. The king searched and investigated, but the garments could not be found. The king thought to himself: ‘There is no one else; only Wuzi could have stolen my jeweled garments.’ He immediately detained Wuzi and interrogated him according to the law: ‘You stole my jeweled garments! Bring them out quickly!’ Wuzi answered the king: ‘I stole the jewels. You should know that today the jewels cannot be retrieved.’ The king then asked: ‘Since you stole them from me, why do you say the jewels cannot be retrieved?’ Wuzi replied: ‘It was not originally my intention. The crown prince sent me to steal the jewels; they are with the crown prince. How could they be retrieved?’ The king then asked: ‘If the crown prince stole them, with whom else [did he conspire]?’ Wuzi answered: ‘The king's beloved minister, together with a merchant chief, and also with a courtesan.’ The king then arrested them according to his testimony, and asked the crown prince: ‘Why did you steal the jewels?’ The crown prince replied to the king: ‘I did not steal the jewels.’ The king asked Wuzi: ‘The crown prince did not steal them.’ Wuzi said to the king: ‘The crown prince stole the jewels, but now he says he did not steal them and escapes [guilt for] stealing the jewels; Wuzi likewise did not steal the jewels.’ The king confined the crown prince to an improper place. Next he asked the great minister: ‘Wuzi implicates you in stealing the jewels. Produce the jewels quickly.’ The minister replied to the king: ‘I truly did not steal the jewels.’ The king asked Wuzi: ‘The minister did not steal the jewels; why do you implicate him?’ Wuzi said to the king: ‘If stating with one's mouth that one did not steal counts as not having stolen, Wuzi likewise did not steal the jewels.’ Next he questioned the merchant and also the courtesan, and it was the same. The king then confined these five persons, each in a separate place. At that time, the courtesan, who had previously had dealings with him, asked Wuzi: ‘Are there any other people in the king's chambers?’ Wuzi answered: ‘Only the king and his queen, and myself; there is no one else.’ ‘If there are no other people, are there any birds such as parrots, or beasts such as monkeys?’ Wuzi replied: ‘There is one monkey constantly in the chambers; none of the other monkeys can enter.’ [She] said to Wuzi: ‘The monkey stole them away; of this there is no doubt. You should report to the king to send out many dancing-girls dressed in fine clothes, and have the other monkeys also dressed in fine clothes. As for the monkey inside the chambers, just let its body be bare and arrange them all in the courtyard, performing various dances and games. The monkey loves to imitate; it will certainly carry the jeweled garments and dance and play along with the others.’ Wuzi immediately reported this matter fully to the king. Knowing that the king followed his advice, and having thus arranged the singing and dancing together, the monkey thereupon brought the jeweled garments and came to the courtyard. Only then was it known that the five persons had not stolen the jeweled garments, and that the monkey was the thief. The king asked Wuzi: ‘The monkey is the thief, and the crown prince did not steal them. Why did you testify against them?’ Wuzi said to the king: ‘The crown prince is the king's legitimate heir, loved and valued by the king; if he were without guilt, Wuzi should likewise be without guilt. If I had not implicated the crown prince, I could not have escaped losing my life; therefore I implicated the crown prince.’ ‘Why did you implicate the great minister?’ Wuzi said to the king: ‘The great minister is revered by the king and honored by all the ministers; the noble and lowly throughout the whole kingdom would think of assisting him so he would be without guilt, and then I would also be without guilt.’ ‘Why did you implicate the merchant?’ Wuzi said to the king: ‘The merchant chief has much gold, silver, and rare treasures; if he could ransom his life, I should also be spared.’ ‘Why did you implicate the courtesan?’ Wuzi said to the king: ‘The courtesan has an extraordinary and beautiful appearance, and many people associate with her; perhaps she would have the wit to devise an external plan, and if she could catch the thief, I would then be without guilt.’ The king recognized that he possessed wisdom, loved and valued him as before, and constantly kept him close to himself. Later, while hunting in the mountains, the king saw a herd of deer and beasts, spurred his horse in pursuit, and lost his retinue, with only Wuzi following him as his companion. The king was utterly exhausted and rested under a tree; Wuzi sat cross-legged and held the king's head on his lap. The king was fast asleep and unconscious of anything. At that moment, anger arose within Wuzi, and he drew his sword, aiming it at the king. ‘My father's enemy is now within my reach; it is truly difficult to forgive him.’ But he reflected further: ‘When my father was on the verge of death, he bequeathed instructions to me: “If you do not avenge the enmity, you are truly my son.” Now, if I avenge the enmity, I will violate my father's will and not be a filial son.’ He struck the sword back into its scabbard. The king was startled awake, and said to Wuzi: ‘In my dream I saw King Dīrghīti's son, Dīrghāmāṇava, standing over me with a sword.’ Wuzi said to the king: ‘Dīrghīti's son has long since turned to dust. Now we are in the deep mountains, with only the two of us; where could King Dīrghīti's son be? Great king, go back to sleep peacefully.’ Wuzi again aimed the sharp sword at the king, and the king was startled awake as before. When the king fell asleep again, Wuzi held the king's hair with his hand and asked the king: ‘I am Dīrghāmāṇava. The king killed my father; you are my enemy. Now that I have the king at my mercy, are you ready to die or not?’ The king said: ‘I originally killed your father; dying now, I have no regret.’ Māṇava said to the king: ‘My father instructed me at his death. If I were to kill the king now, I would violate my father's wish and not be a filial son. I will not kill the king, and I let the king know this.’ He assisted the king onto his horse, and together they returned to the royal palace. Having arrived at the palace, the king assembled all the ministers, and said: ‘Now that I have captured King Dīrghīti's son, should we kill him, or should he receive a reward?’ All the ministers said: ‘The son of a ruined kingdom must not be rewarded; we submit that he should be killed.’ The king said: ‘Not so.’ He recounted the preceding events in full, immediately gave his daughter to him as a wife, and restored him as ruler of his original kingdom. The king himself returned to his own territory, and the two countries established friendly relations, no longer attacking each other.”