[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) › [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121) › 32.6 # 經律異相 32.6 經律異相 32.6 - **Language:** Classical Chinese ### [32.6.1](https://indike.org/pramana/in.bauddha.taisho.2121.32.6.1) 過去閻浮提。 一時有二王。 利師跋國王名月。 波羅㮈國王名月蓋。 同意周旋無有嫌郄。 當共立約。 若生兒子兩通姻好。 月蓋王男女俱無。 為欲求兒。 祠於水神乃至種種鬼神。 修羅吒河邊有二五通神仙。 河神白王。 若二仙願生王家者王當有兒。 王至仙人所說言。 生我家者五欲自恣快樂無乏。 仙人答曰。 可爾。 却後七日其一仙人命終（賢愚經云金色仙人）即入第一夫人胎。 復經七日其一仙人又復命終。 處第二夫人胎。 第一夫人足滿九月。 乃生一男顏色端政。 當生之日五百估客從海而歸。 五百伏藏無端發出。 五百死囚從獄解脫。 第二夫人生。 多有怪異野干鳴。 阿修羅捉日。 五百應死者自就而死（出四分律三分第九卷）王甚歡喜。 即請召相師占其吉凶令立名字。 相師問言。 此兒生時有何瑞相。 答言。 第一太子其母弊姤憍慢自大。 從懷子來其性調善和顏悅語慈愍眾生。 相師答言。 兒福德使然。 名曰善友（四分律云善行賢愚經云迦良那伽梁言善事）。 第二夫人生者問瑞相。 答言。 其母由來調善言適眾心。 懷妊已來其性卒暴發言麁惡。 相師答言。 是兒之行使母如是。 名曰惡友（四分律云惡行。 賢愚經云彼婆伽梨梁言惡事）至年十四。 善友太子聰明慈仁好喜布施。 父母偏念視如眼目。 惡友暴惡父母所憎而不喜見。 姤嫉於兄常欲毀害。 觸事不從違逆反戾。 太子導從前後作倡伎樂。 大眾圍遶出城觀看。 見有耕者墾土出蟲烏隨啄食愍而傷之。 問左右言。 此作何物共相殘害。 答言。 國依於民民依飲食食依耕種。 大子言。 苦哉苦哉。 前行復見男女紡織。 又問。 此作何物。 答言。 紡織作諸衣服以遮慚愧蔭覆五形。 太子言。 此亦勞苦非一也。 轉復前行見人屠牛剝羊。 又問。 此復是何。 答言。 屠殺賣肉以供衣食。 太子言。 怪哉苦哉。 強弱相害結殃累劫。 轉復前行見網鳥餌魚。 又問。 又答。 張鳥捕魚。 太子悲淚滿目。 世間眾生造諸惡本眾苦不息憂愁不悅即迴車還宮。 王問。 何故憂愁。 太子具以上答。 王言。 未嘗不有何足愁也。 太子言。 今欲從王求索一願。 願得國藏財寶用施一切。 王言隨意。 太子即使傍臣開王庫藏。 以五百大象負載珍寶出四城門。 宣令國土隨有所欲恣意自取。 善友太子聲聞八方一切運集。 未久之間三分用一。 藏臣白王。 王宜思量。 王言。 不欲違之。 後復經少時。 諸臣共議。 國依庫藏庫藏空竭國亦虛矣。 復往白王。 所有財寶三分用二。 王宜深思。 王言。 不欲違之。 卿等可小稽遲莫令稱其心也。 太子欲開庫藏。 時守藏臣緣行不在。 鄭重追逐差互不遂。 太子言。 小人何敢違逆我意。 當是父王教耳。 夫孝子者不應傾竭父母庫藏。 我今應當自求財寶給足眾生。 我若不能給足一切眾生衣被飲食稱意與者。 云何名為大王。 太子即集諸臣百官共議言。 夫求財利何業最勝。 或言田種或言畜養。 有一大臣言。 世間求利莫先入海採取妙寶。 若得摩尼寶珠者便能稱意給足一切眾生。 太子言。 然即以白王。 王聞咽不得語。 後語太子。 國是汝有。 庫藏珍寶隨意取用何為入海。 汝為吾子生長深宮。 臥則幃帳食則恣口。 今遠涉途路飢渴寒暑誰得知者。 大海之中眾難非一。 或有惡鬼毒龍猛風波浪水色之山摩竭大魚。 往者千萬達者一兩。 汝今云何欲入大海。 太子即便五體投地四布手足而作是言。 父母若不聽者我便捨命終不復起。 王及夫人即前勸諫終不飲食到於六日。 父母憂恐畏其不濟。 七日捉手善言誘喻。 太子言。 父母若不許者必沒於此。 第一夫人白王言。 如子心意難可傾動不可違度。 何忍見子捨命於此。 願王垂愍聽入大海。 故萬有一冀。 今不聽者必喪於此。 > In the past, in Jambudvīpa, there were once two kings: the king of the kingdom of Ṛṣivadana was named Moon (Candra), and the king of the kingdom of Vārāṇasī was named Candracchatra (Moon Canopy). They were of one mind and socialized closely without any estrangement. They made a pact together: “If we have children, we shall form an alliance by marriage.” King Candracchatra had neither son nor daughter. In order to seek a son, he sacrificed to the water deity and even to all kinds of ghosts and spirits. Beside the \*Surāṣṭra River there were two rṣis possessing the five supernatural knowledges. The river deity said to the king, “If the two rṣis are willing to be born in the royal house, the king will have sons.” The king went to where the rṣis were and said, “If you are born in my house, you may indulge your five desires at will and enjoy delight without lack.” The rṣi replied, “It may be so.” After seven days, one of the rṣis ended his life (the Damamūka-nidāna-sūtra says: the Golden Rṣi) and entered the womb of the first queen. After another seven days, the other rṣi also ended his life and dwelt in the womb of the second queen. When the first queen had completed nine full months, she gave birth to a male child whose appearance was upright and handsome. On the day he was born, five hundred merchants returned from the sea, five hundred hidden treasuries emerged spontaneously without cause, and five hundred condemned prisoners were released from prison. When the second queen gave birth, there were many strange portents: jackals howled, an asura seized the sun, and five hundred people sentenced to die went of their own accord to their deaths (from the Vinayavibhaṅga of the Dharmaguptaka Vinaya, Fascicle 9). The king was greatly pleased. He immediately invited and summoned diviners of physiognomy to prognosticate good and bad fortune and give them names. The diviners asked, “What auspicious signs were there when these children were born?” \[The king\] answered, “The mother of the first prince was previously vicious, jealous, arrogant, and conceited. Ever since she conceived the child, her disposition became gentle and good, with a pleasant expression and delightful speech, feeling compassion for sentient beings.” The diviner answered, “The child's merits have caused it to be so. His name shall be Kalyāṇamitra (Good Friend) (the Dharmaguptaka Vinaya says 'Good Conduct' \[Kalyāṇacārin\], the Damamūka-nidāna-sūtra says Kalyāṇa, which in Liang language means 'Good Affair').” When asked about the auspicious signs for the one born of the second queen, \[the king\] answered, “His mother was formerly gentle and good, her speech pleasing to everyone. Ever since she became pregnant, her disposition has been violent and irascible, uttering coarse and evil words.” The diviner answered, “It is this child's conduct that has made his mother like this. His name shall be Pāpamitra (Evil Friend) (the Dharmaguptaka Vinaya says 'Evil Conduct' \[Pāpacārin\], the Damamūka-nidāna-sūtra says Pāpakāri, which in Liang language means 'Evil Affair').” When they reached the age of fourteen, Prince Kalyāṇamitra was intelligent, compassionate, benevolent, and fond of giving. His parents were especially fond of him, looking upon him as their own eyes. Pāpamitra was violent and evil; his parents despised him and took no pleasure in seeing him. He was jealous of his elder brother and always wished to ruin and harm him; in every matter he was disobedient, contrary, and perverse. \[Once,\] Prince \[Kalyāṇamitra\], escorted before and behind by musicians playing music, surrounded by a great crowd, went out of the city to sightsee. Seeing a plowman tilling the soil and unearthing worms, which crows followed and pecked at to eat, he felt pity and sorrow for them. He asked his attendants, “What are they doing here, harming one another?” They replied, “The state relies on the people; the people rely on food and drink; and food relies on plowing and planting.” The prince said, “How bitter! How bitter!” Going further, he also saw men and women spinning and weaving. He asked again, “What are they doing here?” They replied, “Spinning and weaving to make garments, in order to cover their shame and clothe their five bodily limbs.” The prince said, “This too is multiple toilsome suffering!” Moving further along, he saw people butchering oxen and skinning sheep. He asked again, “What is this again?” They replied, “Slaughtering and selling meat in order to provide for clothing and food.” The prince said, “How monstrous! How bitter! The strong and the weak harm one another, accumulating misfortune across multiple kalpas.” Moving further along, he saw netting birds and baiting fish. He asked again, and they replied again: “Spreading nets for birds and catching fish.” The prince's eyes filled with tears of grief. \[He thought:\] “Sentient beings in the world create all the roots of evil, and manifold sufferings never cease.” Depressed and unhappy, he immediately turned his chariot back to the palace. The king asked, “Why are you sorrowful?” The prince answered fully as above. The king said, “It has never not been so; why is it worth grieving over?” The prince said, “I now wish to seek one boon from the king: I wish to obtain the wealth and jewels of the state treasuries to bestow on all.” The king said, “As you please.” The prince then ordered his attendants to open the royal storehouses, and loaded five hundred large elephants with precious jewels to go out through the four city gates. He proclaimed to the kingdom that whatever they desired, they might take freely at will. Prince Kalyāṇamitra's fame was heard in the eight directions, and all assembled together. Before long, one third was expended. The treasury official said to the king, “The king ought to consider this.” The king said, “I do not wish to go against him.” After a short while, the ministers conferred together: “The state depends on the storehouses; if the storehouses are emptied and exhausted, the state will also become hollowed out.” They went again to report to the king, “Two thirds of all the wealth and jewels have been expended. The king ought to consider this deeply.” The king said, “I do not wish to go against him. You gentlemen may delay slightly; do not let him have everything his heart desires.” When the prince wanted to open the storehouse, the treasury keeper happened to be away on business; repeatedly pursued, there were mismatches and \[the request\] could not be fulfilled. The prince said, “How dare a petty man oppose my will? This must be father the king's instruction. A filial son should not completely empty his parents' storehouses. I now ought to seek wealth and jewels myself to fully provide for sentient beings. If I cannot fully supply all sentient beings with clothing, bedding, food, and drink, giving to their hearts' content, how can I be called a great king?” The prince immediately assembled all the ministers and officials to confer together, saying, “In seeking wealth and profit, what occupation is supreme?” Some said farming and planting; some said animal husbandry. One great minister said, “In this world, in seeking profit nothing surpasses going out to sea to gather wonderful gems. If one obtains a maṇi jewel, one will be able to fully supply all sentient beings to their hearts' content.” The prince said, “Indeed!” and immediately reported this to the king. When the king heard it, he choked and could not speak. Later he said to the prince, “The state belongs to you. Take and use the precious jewels of the storehouses at will; why enter the great sea? You are my son, born and raised deep within the palace; when sleeping you have curtains and canopies, and when eating you indulge your palate. Now if you travel far upon the road, experiencing hunger, thirst, cold, and heat, who will know of it? In the midst of the great ocean, manifold difficulties are not just one: there are vicious ghosts, poisonous dragons, fierce winds, surges and waves, mountains the colour of water, and giant makara fish. Among those who go, there are thousands and tens of thousands, but those who arrive are only one or two. How can you now wish to enter the great ocean?” The prince thereupon threw his five limbs to the ground, spreading out his hands and feet, and made this vow: “If my parents do not grant permission, I will abandon my life and never rise again!” The king and queen stepped forward to remonstrate with him, but \[the prince\] refused to eat or drink for up to six days. His parents were anxious and fearful, dreading that he would not survive. On the seventh day they took his hand, coaxing and reasoning with kind words. The prince said, “If my parents do not allow it, I must perish here.” The first queen said to the king, “Our son's determination is difficult to shake and cannot be opposed. How can we bear to watch our son abandon his life here? May the king show compassion and permit him to enter the great sea. Thus there is one hope in ten thousand. If you do not permit him now, he will surely die right here.” > — English (machine translation) (machine translation) ### [32.6.2](https://indike.org/pramana/in.bauddha.taisho.2121.32.6.2) 王便聽許。 太子歡喜頭面禮王。 大王宣令誰欲入海。 眾人聞之歡喜聚集。 其五百人皆言。 大王我等今者隨從太子。 有一海師前後數反入於大海。 善知道路通塞之相。 而年八十兩目朦盲。 王白導師。 吾唯一子未更出門。 勞屈大師隨入大海。 願見隨從。 導師即告曰。 大海留難辛苦非一。 往者千萬達者一二。 大王云何能令太子遠涉險道。 王報導師。 為憐愍故隨從聽許。 導師言。 不敢違逆。 太子莊嚴五百人行具載至海邊。 惡友念言。 善友為父母偏心愛念。 今入大海採取妙寶。 若得還者父母當遺棄我。 白父母言。 欲隨善友入海採寶。 父母答言。 隨意道路急難之時兄弟相隨必相救護。 及至大海以七鐵鎖鎖其船舫。 停住七日。 日初出時太子擊鼓唱令。 汝等諸人誰欲入海。 入者默然。 若戀親愛可還去矣。 大海之中留難非一。 大眾默然。 即斷一鎖舉著船上。 日日唱令至第七日。 即斷七鎖望風舉帆。 太子慈心福德力故無諸留難。 得至海洲至珍寶山。 太子擊鼓宣令。 道路懸遠速載珍寶。 極停七日。 復作是言。 此寶甚重。 閻浮提中亦無所直。 莫大重載船舫沈沒不達所在。 莫過少取道路懸遠不足補勞。 裝束已訖與諸人別。 而作是言。 汝等於是善安隱歸。 吾方欲前進採摩尼寶。 太子與盲導師。 更次前進。 路行一七日水齊到膝。 復更前行一七日水齊到頸。 又復前進一七日浮而得渡即到寶處。 導師問言。 此何物地。 太子答言。 其地純是白銀沙。 導師言。 四望應當有白山汝見之未。 太子言。 東南方有一白銀山至此山下。 導師言。 次應到金沙。 導師疲乏悶絕躄地語太子言。 我命不久必喪於此。 太子於是東行一七當有金山。 從山復更前進一七純是青蓮華。 復前行一七其地純是紅赤蓮華。 復過一七有大寶城。 純以七寶裝挍龍王所止。 龍王耳中有一摩尼如意寶珠。 汝往從乞。 若得珠者能滿閻浮提雨眾七寶衣被飲食醫藥聲伎隨意能出。 名如意珠。 導師語已氣絕命終。 太子抱持舉聲悲哭。 一何薄命生失於汝。 即埋著地中。 金沙覆上。 右遶七匝頂禮而去。 前過金山見青蓮華。 下有青蛇。 此蛇有三種毒。 所謂嚙毒觸毒氣噓毒。 此諸毒蛇以身遶蓮華。 張目喘息而視太子。 太子即入慈心三昧。 起進前路蹋蓮華葉。 時諸毒蛇不毀不傷至龍王住處。 七重城塹滿中毒龍共相蟠結舉頭交頸守護城門。 太子到城門外。 見諸毒龍即慈心。 念閻浮提一切眾生。 今我身若為此毒龍所害者。 汝等眾生皆失大利。 即舉右手告毒龍曰。 汝等當知。 我為一切眾生欲見龍王。 毒龍開路令太子入。 見二玉女紡頗梨縷。 太子問曰。 汝是何人。 答言。 我是龍王守外門婢。 入到中門下見四玉女紡白銀縷。 太子復問。 汝是龍王婦耶。 答言非也。 是龍王守中門婢耳。 太子入至內門見八玉女紡黃金縷。 太子語言。 汝是何人。 答言。 我是龍王守門婢耳。 太子言。 汝為我通大海龍王云。 閻浮提波羅㮈國王太子善友欲來相見今在門下。 時守門者即以白王。 王大疑怪。 若非福德純善之人無由遠涉險路。 即請入宮王出奉迎。 紺琉璃為地七寶有種種光明耀動人目。 太子說法示教利喜。 讚說施論戒論人天之論。 龍王心喜。 遠屈塗涉欲須何物。 太子言。 大王。 閻浮提一切眾生為衣服飲食受無窮之苦。 今欲從王乞左耳中摩尼寶珠。 龍王言。 受我微供一七日當以奉給。 太子受龍王請。 過七日持珠還閻浮提（賢愚經言。 到七寶城門堅閉見金剛杵在其門邊如師戒語取杵撞門門有五百天女為持寶珠來奉太子最前一女珠琉璃色受結衣角耳）龍王使諸龍神飛空送之。 得到此岸。 見弟惡友問言。 汝徒黨伴侶今何所在。 答言。 船舫沈沒一切死盡。 > The king then granted permission. The prince was delighted and bowed with his head to the ground before the king. The great king issued an order: "Who wishes to go to the ocean?" When the multitude heard this, they gathered joyfully. Five hundred men all said, "Great King, we shall now follow the prince." There was a sea captain who had previously gone into the great ocean several times and was well acquainted with the signs of passable and obstructed routes, yet he was eighty years old and blind in both eyes. The king said to the guide, "I have only one son, who has never before stepped outside our gates. I trouble and impose upon you, Great Master, to accompany him into the great ocean; I pray you will accompany him." The guide then said, "In the great ocean the perils and hardships are not of a single kind; among those who set out by the tens of millions, those who reach their goal are but one or two. How can the Great King send the prince to travel afar upon such a perilous path?" The king replied to the guide, "Out of pity I have acceded to his wish and given my permission." The guide said, "I dare not disobey." The prince prepared travel equipment for the five hundred men, loading everything to set off for the seashore. Bad Friend thought to himself, "Good Friend is favored and beloved by our parents. Now he goes into the great ocean to gather wondrous treasures. If he succeeds in returning, our parents will surely cast me aside." He said to his parents, "I wish to follow Good Friend into the ocean to gather treasures." The parents replied, "Do as you wish; when crises and perils arise on the road, brothers traveling together must surely rescue and protect each other." When they reached the great ocean, they locked the ship with seven iron chains and halted for seven days. At sunrise each day, the prince beat a drum and proclaimed: "All of you people, who wishes to enter the ocean? Those who will enter, remain silent; if you yearn for your beloved relatives, you may turn back now! In the great ocean the perils are not of a single kind." The multitude remained silent. Thereupon he severed one chain and drew it up onto the ship. Day after day he made this proclamation, and on the seventh day he severed the seventh chain, watched for the wind, and hoisted the sails. By virtue of the prince's compassionate mind and the power of his merit, there were no perils or hindrances, and they succeeded in reaching an ocean isle, arriving at a mountain of rare treasures. The prince beat the drum and proclaimed: "The way is distant; quickly load the rare treasures. At most we shall halt for seven days." He further said, "These treasures are extremely heavy, yet in Jambudvīpa they are of no great value. Do not load them so heavily that the ship sinks and fails to reach its destination; yet do not take too little, lest on this distant road it fails to repay your toil." When the preparations were complete, he parted from the crowd, saying, "May you all return safely and in peace. I am now about to press forward to gather a maṇi jewel." The prince and the blind guide then advanced further. They traveled the road for one week, with water reaching up to their knees. They traveled on for another week, with water reaching up to their necks. They pressed forward again for another week, swimming across, and thereupon reached the treasure land. The guide asked, "What kind of land is this?" The prince answered, "This land is made purely of white silver sand." The guide said, "Looking in all four directions, there should be a white mountain; have you seen it yet?" The prince said, "In the southeast there is a white silver mountain." They reached the foot of this mountain, and the guide said, "Next should come gold sand." The guide, exhausted and faint, collapsed to the ground and said to the prince, "My life is short; I must surely perish here. Prince, if you go east from here for one week, there will be a gold mountain. Advancing another week from that mountain, it is purely blue lotus flowers. Advancing another week, the ground is purely red lotus flowers. Passing another week, there is a great jewel-city, adorned purely with the seven treasures, where the nāga king resides. In the nāga king's ear is a wish-fulfilling maṇi jewel. Go and beg it of him. If you obtain this jewel, it can fulfill \[all wishes\] throughout Jambudvīpa, raining down the various seven treasures, clothing, food and drink, medicines, music, and entertainment according to one's desires; it is called the wish-fulfilling jewel." Having spoken, the guide's breath ceased and he died. The prince embraced him, weeping aloud with grief: "How unfortunate I am to lose you in this life!" He then buried him in the earth, covered him with golden sand, circumambulated him to the right seven times, paid reverence, and departed. Proceeding past the gold mountain, he saw blue lotus flowers, beneath which were blue serpents. These serpents possessed three kinds of venom: biting venom, touching venom, and breath venom. These venomous serpents coiled their bodies around the lotus flowers, opening their eyes and panting as they glared at the prince. The prince immediately entered the samādhi of loving-kindness, rose, advanced along the path, and stepped on the lotus leaves. At that time, none of the venomous serpents harmed or injured him, and he reached the nāga king's dwelling place. There were sevenfold city walls and moats, filled with venomous nāgas coiled together, raising their heads and intertwining their necks to guard the city gate. When the prince reached the outside of the city gate, seeing the venomous nāgas, he gave rise to a mind of loving-kindness and thought of all sentient beings in Jambudvīpa: "If my body is harmed now by these venomous nāgas, all of you sentient beings will lose a great benefit!" He immediately raised his right hand and announced to the venomous nāgas: "You should know that for the sake of all sentient beings I wish to see the nāga king." The venomous nāgas cleared a path to let the prince enter. He saw two jade maidens spinning crystal thread. The prince asked, "Who are you?" They answered, "We are the maidservants of the nāga king guarding the outer gate." Entering to the middle gate, he saw four jade maidens spinning white silver thread. The prince asked again, "Are you the nāga king's wives?" They answered, "No, we are only the maidservants of the nāga king guarding the middle gate." The prince entered to the inner gate and saw eight jade maidens spinning yellow gold thread. The prince said to them, "Who are you?" They answered, "We are only the maidservants of the nāga king guarding the gate." The prince said, "Announce me to the great ocean nāga king, saying: 'Good Friend, crown prince of the king of Vārāṇasī in Jambudvīpa, wishes to meet with you and is now at the gate.'" The gatekeeper immediately informed the king. The king was greatly astonished: "Unless he were a person of merit and pure goodness, there would be no way for him to travel so far along this perilous path." He immediately invited him into the palace, and the king came out to receive him. The ground was made of deep blue lapis lazuli, and the seven treasures emitted various rays of light dazzling to the eye. The prince expounded the Dharma, instructing, encouraging, and delighting him; he praised discourses on giving, discourses on morality, and discourses on heaven. The nāga king was delighted in his heart: "Having wearily traversed such a distant journey, what is it that you desire?" The prince said, "Great King, all sentient beings in Jambudvīpa suffer endless hardships on account of clothing, food, and drink. I now wish to beg of the king the maṇi jewel in your left ear." The nāga king said, "Accept my humble offerings for one week, and I shall bestow it upon you." The prince accepted the nāga king's invitation. After seven days had passed, he took the jewel to return to Jambudvīpa. (The Damamūka-nidāna-sūtra says: When he reached the seven-jewel city, the gate was firmly shut. He saw a vajra pestle beside the gate, and following his master's instructions, took the pestle and struck the gate. At the gate were five hundred heavenly maidens holding jewel pearls who came to present them to the prince; the foremost woman's pearl was lapis lazuli in color, and he accepted it and tied it to the hem of his robe.) The nāga king sent various nāga deities to escort him through the air, and he reached this shore. Seeing his younger brother Bad Friend, he asked, "Where are your companions now?" Bad Friend replied, "The ships sank, and all of them perished." > — English (machine translation) (machine translation) ### [32.6.3](https://indike.org/pramana/in.bauddha.taisho.2121.32.6.3) 唯弟一身牽持死尸而得全濟。 一切財物今皆已盡。 善友言。 天下大寶莫先己身。 弟言不爾。 人願富死不願貧生。 何以知然。 弟曾至塚間聞諸死鬼作如是論。 善友真直以實語弟。 汝雖失寶亦是閑耳。 吾今已得龍王如意寶珠。 弟言。 今在何處。 善友言。 今在髻中。 弟聞生嫉姤白善友言。 快哉甚善。 得此寶珠宜加守護。 善友解珠與弟而誡之言。 汝若疲臥我當守護。 我若眠時汝應守護。 時惡友次應守珠。 其兄眠熟。 起取二乾竹刺刺兄兩目（四分律云。 以佉羅陀樹刺之）奪珠而去。 善友喚惡友。 此有賊刺我兩目持寶珠去。 惡友不應。 兄便懊惱恐為賊殺。 如是高唱聲動神祇經久不應。 樹神發聲言。 汝弟惡友是汝惡賊。 刺汝兩目持寶珠去。 太子悵然憂恚苦惱。 惡友齎珠還國白父母言。 我身福德而得全濟。 善友與伴沒水死盡。 父母大哭悶絕躄地。 語惡友言。 汝云何乃能提是面來。 惡友聞是語已心生懊惱。 即以寶珠埋著土中。 善友被刺無人為拔。 徘徊婉轉靡知所趣。 當時苦惱大患飢渴。 求生不得求死不得。 漸漸前行到利師跋國。 其王有女。 先許與波羅㮈王子善友。 有一牧人為王放五百牛隨逐水草。 太子坐在道中。 牛群垂逼。 牛王騎太子上令諸牛過。 然後移足右旋婉轉反顧迴頸吐舌舐太子兩目拔出竹刺。 牧人見之問言。 汝是何人。 善友不陳本末。 答言。 我是盲乞兒耳。 牧人遍察。 有異人相語言。 我家在近。 當供養汝。 即將還家與種種飲食。 誡勅家人。 汝等侍之如我不異。 經月餘日其家厭患。 善友悵然明旦白主人言。 我今欲去。 主人曰。 有何不適。 善友曰。 客主之儀勢不得久。 善友言。 若念我者。 乞我一鳴箏送我著多人聚落。 時主人即隨意供給送到利師跋城多人眾處。 善友彈箏。 其音和雅悅可眾心。 一切大眾共給飲食。 王有一果園。 其園茂盛常患鳥雀。 時守園監語善友言。 為我防護鳥雀。 我相供給。 我以繩結諸樹頭安施銅鈴。 汝坐樹下聞鳥雀聲牽挽繩頭。 善友言。 如是。 我能安處樹下兼復彈箏以自娛樂。 時利師跋王女侍從入園。 見此盲人即往其所問言。 汝是何人。 答言。 盲乞人耳。 王女心生愛念不能捨離。 王復遣使往喚女歸。 女言不去為我送食。 供此盲人飲食訖竟。 白大王言。 王今持我與此盲人甚適我願。 王言。 鬼魅著汝顛狂心亂云何欲與盲人共居。 父母先以汝許與波羅㮈王太子善友。 善友入海未還。 汝今云何為乞人婦。 女言雖爾乃至捨命終不捨離。 王聞是語不能拒逆。 即遣使迎盲人來閉著靜室。 王女語盲人云。 我今共汝以作夫婦。 善友報言。 汝是誰家女欲為我婦。 答言。 我是利師跋王女。 善友報言。 汝是王女。 我是乞人云何能相恭敬。 婦言。 我當盡心供奉。 後婦出行不白其夫良久乃還。 善友責數汝私出外而不白我何處行還。 婦言。 我不私行。 婿言私與不私誰當知汝。 婦自呪誓。 我若私行令汝兩目始終不差。 若不爾者使汝一目平復如故。 作是願已平滿如故精光清徹。 婦言。 汝信我不。 善友含笑。 婦言。 汝不識恩養。 我是大國王女。 汝是小人而我盡心供事。 於汝而不體信。 婿言。 汝識我不。 答我識汝是乞人。 婿言非也。 我是波羅㮈王善友太子。 婦言。 汝大愚癡人云何乃發是言。 波羅㮈王太子入海未還。 汝今妄言吾不信也。 善友言我從生來未曾妄語。 婦言。 虛之與實誰當信之。 婿言。 我若欺誑汝者使我一目永不得愈。 若實語者使我一目平復如故令汝得見。 即如所誓睛光耀動如本不異。 善友太子兩目平復面首端正妙色超絕。 婦見歡喜。 如蒙賢聖遍體瞻視目不暫捨。 即入宮中白父王言。 今我夫者即是善友太子。 王言癡人。 > "\[I\] your younger brother alone dragged and held onto a corpse, and thereby was saved alive. All the wealth and goods are now entirely lost." Kalyāṇamitra said, "Of all the great treasures under heaven, none precedes one's own body." The younger brother said, "It is not so. A person would rather die rich than live poor. How do I know this is so? I once went to a cemetery and heard the dead spirits holding such a discussion." Kalyāṇamitra was guileless and spoke truthfully to his brother: "Although you have lost your treasures, it is of no consequence. I have now obtained the wish-fulfilling jewel of the dragon king." The younger brother said, "Where is it now?" Kalyāṇamitra said, "It is now in my topknot." Hearing this, the younger brother felt jealousy and said to Kalyāṇamitra, "Splendid! Excellent! Having obtained this precious jewel, you should guard it with great care." Kalyāṇamitra untied the jewel, gave it to his brother, and admonished him, saying, "If you are tired and lie down, I shall guard it; when I sleep, you must guard it." Then it was Pāpamitra's turn to guard the jewel. When his elder brother was fast asleep, he got up, took two dry bamboo thorns, pierced both of his elder brother's eyes (The Dharmaguptaka Vinaya says: "He pierced them with thorns from a khadira tree"), seized the jewel, and went away. Kalyāṇamitra called out to Pāpamitra, "There is a thief here who has pierced both my eyes and gone off with the precious jewel!" Pāpamitra did not answer. The elder brother was then overcome with sorrow, fearing that he might be killed by the thief. Calling out loudly like this, his voice moved the spirits and deities, but after a long time there was no response. Then a tree spirit spoke, saying, "Your younger brother Pāpamitra is your evil thief. He pierced both your eyes and took the precious jewel away." The prince was dejected, grieved, and distressed. Pāpamitra brought the jewel back to his kingdom and reported to his parents, saying, "By the power of my own merit, I alone was saved alive. Kalyāṇamitra and the companions all sank into the water and perished." The parents wept bitterly, fainted, and fell to the ground. They said to Pāpamitra, "How could you have the face to come back?" Having heard these words, Pāpamitra felt anguish in his heart, and he immediately buried the precious jewel in the earth. Kalyāṇamitra had been pierced, but there was no one to pull out the thorns for him. He wandered around, rolling about, not knowing where to go. At that time, in his distress, he suffered greatly from hunger and thirst; he could neither manage to live nor manage to die. Gradually walking forward, he arrived in the kingdom of Ṛṣivadana. Its king had a daughter who had previously been promised to Kalyāṇamitra, the prince of Vārāṇasī. There was a cowherd tending five hundred cows for the king, following after water and grass. The prince was sitting in the middle of the road. The herd of cows approached and crowded around him. The bull king stood over the prince to let the herd of cows pass by. Afterwards, it shifted its feet, circled clockwise, turned its head back, stretched out its tongue, and licked the prince's two eyes, pulling out the bamboo thorns. Seeing this, the cowherd asked, "Who are you?" Kalyāṇamitra did not recount what had happened from beginning to end, but answered, "I am only a blind beggar." The cowherd observed him carefully; he had the signs of an extraordinary man. He said to him, "My home is nearby; I will provide for you." He then took him back to his home and gave him various kinds of food and drink. He instructed his family members, saying, "You must attend upon him just as you would attend upon me." After more than a month, the family grew weary and annoyed. Kalyāṇamitra felt dejected, and the next morning he said to the master, "I wish to leave now." The master said, "What was not to your liking?" Kalyāṇamitra said, "The etiquette between guest and host cannot last indefinitely." Kalyāṇamitra said, "If you care for me, please give me a sounding zither and send me to a place where many people gather." The master then provided for him as requested and escorted him to a crowded place in the city of Ṛṣivadana. Kalyāṇamitra played the zither; its notes were harmonious and elegant, pleasing to the hearts of the multitude. The entire crowd joined together to provide him with food and drink. The king had an orchard. The orchard was lush, but always troubled by birds. The keeper of the orchard said to Kalyāṇamitra, "Protect it from the birds for me, and I will provide for you. I will tie ropes to the tops of the trees and hang bronze bells from them. You will sit under the trees, and when you hear the sounds of birds, pull on the ends of the ropes." Kalyāṇamitra said, "Very well. I can sit comfortably under the trees and also play the zither to entertain myself." At that time, the princess of Ṛṣivadana entered the orchard with her attendants. Seeing this blind man, she went to his place and asked, "Who are you?" He replied, "Only a blind beggar." The princess felt love in her heart and could not bear to part from him. The king again sent an envoy to summon his daughter back. The daughter said, "I will not go back. Send food to me." Having finished providing the blind man with food and drink, she said to the great king, "If the king now gives me to this blind man, it will suit my wishes very well." The king said, "A demonic ghost has possessed you; your mind is delirious and deranged! How could you wish to live together with a blind man? Your parents previously promised you to Kalyāṇamitra, the crown prince of the king of Vārāṇasī. Kalyāṇamitra went to the ocean and has not yet returned. How can you now become the wife of a beggar?" The daughter said, "Even so, even to the end of my life, I will never part from him." When the king heard these words, he could not oppose her. He immediately sent an envoy to welcome the blind man and locked them in a quiet room. The princess said to the blind man, "I will now become husband and wife with you." Kalyāṇamitra replied, "Whose family's daughter are you that you wish to be my wife?" She replied, "I am the daughter of the king of Ṛṣivadana." Kalyāṇamitra replied, "You are a king's daughter, and I am a beggar; how could we pay each other due respect?" The woman said, "I will serve you with all my heart." Later, the wife went out without informing her husband and returned only after a long time. Kalyāṇamitra rebuked her, saying, "You went out privately without telling me; where did you go and come back from?" The wife said, "I did not go out illicitly." The husband said, "Whether illicit or not, who could know for sure about you?" The wife made a vow of truth on herself: "If I went out illicitly, may both your eyes never heal. If it is not so, may one of your eyes be restored as before." After she had made this vow, \[one eye\] became fully restored as before, clear and brightly luminous. The wife said, "Do you believe me or not?" Kalyāṇamitra smiled. The wife said, "You do not recognize kindness and care! I am the daughter of the king of a great country, and you are a lowly man, yet I serve you with all my heart; why do you not understand and trust me?" The husband said, "Do you recognize me?" She answered, "I recognize that you are a beggar." The husband said, "That is not so. I am Prince Kalyāṇamitra of the king of Vārāṇasī." The wife said, "You foolish man! How could you utter such words? The crown prince of the king of Vārāṇasī went to the ocean and has not yet returned. Now you speak falsehoods; I do not believe you." Kalyāṇamitra said, "Since I was born, I have never spoken a falsehood." The wife said, "Whether false or true, who could believe it?" The husband said, "If I am deceiving you, may my other eye never be healed. If I speak the truth, may my other eye be restored as before, so that you may see." Thereupon, just as he had sworn, his eye shone with brilliance, no different from how it had originally been. Both eyes of Prince Kalyāṇamitra were restored; his countenance and head were handsome, and his exquisite appearance was extraordinary. Seeing this, the wife rejoiced, as though blessed by a sage; she looked over his entire body, her gaze not leaving him for an instant. She immediately went into the palace and said to her father, the king, "My husband now is none other than Prince Kalyāṇamitra." The king said, "Foolish person!" > — English (machine translation) (machine translation) ### [32.6.4](https://indike.org/pramana/in.bauddha.taisho.2121.32.6.4) 善友未還云何名乞人為太子也。 女言不也。 若不信者可一視之。 王即往看。 識是善友。 即懷恐怖而作是言。 波羅㮈王。 若聞此事嫌我不少。 即前懺謝善友太子我實不知。 太子言。 無苦為我餉。 致給與此牧牛人。 王即以金銀珍寶衣被飲食。 并與所放五百頭牛。 其人歡喜稱善無量。 而我未有幾恩報。 我如是高聲唱言。 夫陰施陽報弘廣無量。 大眾聞者皆發施心。 善友未入海時養一白雁。 衣被飲食行住坐臥而常共俱。 夫人報此雁言。 太子在時常共汝俱。 今生死未分汝不感念太子。 雁即悲鳴婉轉啼淚報言。 欲覓太子。 夫人手自作書以結雁頸。 身昇虛空飛翔而去。 飛至大海求覓不見。 次第往到利師跋國。 遙見善友在宮殿前。 其雁往趣悲鳴歡喜。 太子即取母書頭頂禮敬發封披讀。 即知父母晝夜悲哭追念。 太子兩目失明。 太子手書以具上事書結雁頸還波羅㮈。 父母得書歡喜踊躍稱善無量。 具知太子為惡友所苦奪取寶珠。 父母杻械惡友閉著牢獄。 遣使往告利師跋王。 汝今云何擁遮太子令我憂苦。 利師跋王心生恐怖。 即嚴服太子送著界上。 遣使往白。 以女妻之遣送還國。 父母乘大名象。 作倡妓樂掃灑燒香懸繒幡蓋遠迎太子。 國土人民男女夫婦聞太子還皆出奉迎。 太子前禮父母。 父母目冥不見太子。 以手捫摸汝是善友非我等念汝憂苦如是。 太子問訊父母起居訖竟。 太子白父王言。 惡友何在。 王言。 今在牢獄。 太子言。 願放惡友得與相見如是至三。 王不忍拒便勅出之。 即前抱持善言誘喻軟語問訊。 汝極勞苦持我寶珠今在何處。 如是至三。 而方報言。 在彼土中。 太子還得寶珠。 往父母前跪燒眾妙香即呪誓言。 此珠是如意寶者。 令父母兩目明淨如故。 尋時平復見子歡喜。 太子於月十五日朝。 淨自澡浴著鮮潔衣燒妙寶香。 於高樓上手捉香爐頭面頂禮摩尼寶珠。 立誓願言。 我為閻浮提一切眾生。 忍此大苦求是寶珠。 時東方有大風起。 吹去雲霧曒然明淨。 并閻浮提所有糞穢大小便利灰土草莽清風吹盪悉令清淨。 以珠威德。 於閻浮提。 遍雨成熟自然粳米。 香甘軟細色味具足。 溝渠盈滿積至于膝。 次雨衣服珠環釵釧。 次雨七寶眾妙伎樂。 眾生所須皆悉充足。 後月蓋王崩即嗣立焉。 惡友啟曰。 我乞食自活。 王言。 汝守護我頸我與汝食。 王復睡眠。 拔刀欲斬王首而其首自墮。 王覺問之。 答曰。 天造其業。 時父者今悅頭檀是。 時母者今摩耶夫人是。 惡友者提婆達多是。 月王女者瞿夷是。 善友者我是也（出報恩經第四又出賢愚經第二生經大同小異）。 > "Kalyāṇamitra has not yet returned; how could you call a beggar the prince?" The girl replied, "No! If you do not believe me, you may come and take a look." The king then went to look, recognised that it was Kalyāṇamitra, and grew fearful, saying, "If the king of Vārāṇasī hears of this, his displeasure with me will be no small matter!" He immediately stepped forward and repented, "Prince Kalyāṇamitra, I truly did not know!" The prince said, "It is no trouble; as a gift to me, make a generous provision for this cowherd." The king at once gave him gold, silver, rare gems, clothing, bedding, food, and drink, as well as the five hundred cattle he had been grazing. That man rejoiced and praised him boundlessly, \[saying\], "And yet I have done so little to repay this kindness!" He proclaimed in a loud voice, "Verily, hidden giving receives open recompense, vast and boundless!" All among the great assembly who heard it gave rise to the aspiration to practice giving. Before Kalyāṇamitra went to sea, he had raised a white goose; in clothing, bedding, food, and drink, in walking, standing, sitting, and lying down, they were always together. The queen said to this goose, "When the prince was here, he was always together with you. Now, with his life and death still unknown, do you feel no longing for the prince?" The goose at once cried sorrowfully, rolled about, wept, and answered, saying that it wished to seek the prince. The queen wrote a letter with her own hand and tied it to the goose's neck. It soared into the empty sky and flew away. It flew to the great ocean and searched for him, but did not see him. Proceeding further, it came to the kingdom of Rṣivadana. From afar, it saw Kalyāṇamitra in front of the palace. The goose flew towards him, crying sorrowfully and rejoicing. The prince took his mother's letter, bowed in reverence with it touching his head, opened the seal, unfolded it, and read it. He then knew that his parents wept sorrowfully and longed for him day and night, and that \[he himself\], the prince, was blind in both eyes. The prince wrote a letter with his own hand fully explaining the above events, tied the letter to the goose's neck, and sent it back to Vārāṇasī. When the parents received the letter, they leaped for joy and praised it boundlessly. They fully learned that the prince had been tormented by Pāpamitra and had his jewel stolen. The parents put Pāpamitra in fetters and locked him in prison. They sent an envoy to inform the king of Rṣivadana: "Why do you now detain the prince and cause us sorrow and anguish?" The king of Rṣivadana became fearful. He immediately adorned the prince with fine clothing, sent him to the border, and dispatched an envoy to announce that he had given his daughter to him as wife and sent him back to his kingdom. The parents rode a great renowned elephant, played music, swept and sprinkled the ground, burned incense, and hung silk banners and canopies, going far out to welcome the prince. Hearing that the prince had returned, the men, women, husbands, and wives of the kingdom all came out to welcome him. The prince came forward and bowed to his parents. His parents' eyes were dark and they could not see the prince; they felt him with their hands, \[saying\], "Are you Kalyāṇamitra? Because we longed for you, we suffered such sorrow and anguish!" After the prince had finished inquiring after his parents' well-being, the prince addressed his father the king, saying, "Where is Pāpamitra?" The king said, "He is now in prison." The prince said, "I pray that you release Pāpamitra so that I may meet with him," repeating this up to three times. The king could not bear to refuse and ordered him released. \[The prince\] at once went forward, embraced him, consoled him with kind words, and asked gently, "You must have suffered great hardship. Where is the jewel you took from me now?" He asked thus up to three times, and only then did \[Pāpamitra\] answer, "It is buried in the earth there." The prince recovered the jewel. Going before his parents, he knelt, burned various wonderful incenses, and made an oath, saying, "If this jewel is a wish-fulfilling jewel, let both eyes of my parents become bright and clear as before!" Instantly their sight was restored, and seeing their son, they rejoiced. On the morning of the fifteenth day of the month, the prince bathed himself cleanly, put on fresh, immaculate clothing, and burned exquisite, precious incense. On a high pavilion, holding a censer in his hands, he bowed with his head to the ground to the maṇi jewel and made a vow, saying, "For the sake of all sentient beings in Jambudvīpa, I endured this great suffering to seek this jewel!" At that time, a great wind arose from the east, blowing away the clouds and mist until all was clear and bright. All the filth, excrement, urine, ashes, dirt, weeds, and brush throughout Jambudvīpa were blown away and washed clean by the pure wind. Through the majestic power of the jewel, ripe, naturally grown non-glutinous rice rained down everywhere upon Jambudvīpa, fragrant, sweet, soft, and delicate, perfect in colour and flavour. The ditches and channels were filled, piling up knee-deep. Next, it rained down clothing, pearl rings, hairpins, and bracelets. Next, it rained down the seven treasures and various wonderful musical instruments. All that sentient beings needed was fully provided. Later, King Candrāvabhāsa passed away, and \[the prince\] succeeded to the throne. Pāpamitra addressed \[him\], saying, "I beg for food to sustain myself." The king said, "You shall guard my neck, and I will give you food." The king went back to sleep. \[Pāpamitra\] drew a sword intending to cut off the king's head, but his own head fell off on its own. The king awoke and asked him about it; he answered, "Heaven wrought its karma." The father of that time is now Śuddhodana; the mother of that time is now Lady Māyā; Pāpamitra is Devadatta; King Candra's daughter is Gopā; Kalyāṇamitra is myself. (Extracted from the fourth fascicle of the Sūtra on Repaying Kindness; also found in the second fascicle of the Sūtra of the Wise and the Foolish; the Jātaka Sūtra is largely similar with minor differences.) > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.32.6.1) — English, machine translation ## Linked texts (1) - [大方便佛報恩經](https://indike.org/pramana/in.bauddha.taisho.156.4.34) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.32.6](https://indike.org/pramana/in.bauddha.taisho.2121.32.6) · Pramāṇa