 [大正藏 No.207《杂譬喻经》（三三）屠儿喻 比丘道略集] 乾隆大藏经·西土圣贤撰集·第1359部 ～ 众经撰杂譬喻经 二卷 《众经撰杂譬喻经》卷下（二六 原文）比丘道略集 姚秦三藏法师鸠摩罗什 译 昔有屠儿，诣阿阇世王所乞求一愿。王曰：“汝求何愿？”答曰：“节会之际宜须屠杀，王见赐我当尽为之。” 王曰：“屠杀之事人所不乐。汝何故乐求之？” 答曰：“我昔为贫人，因屠羊之肆，以自生活。由是之故，得生四天王上。尽彼天寿来生人中，续复屠羊；命终之后生第二天上。如是六反屠羊，因是事故，遍生六天中，受福无量。以是故，今从王乞一愿。” 王曰：“设如汝语，何以知之？” 答曰：“我识宿命。” 王闻不信，谓是妄语，如此下贱之人何能识宿命耶？后便问佛。 佛答曰：“实如其言，非妄语也。此人先世曾值辟支佛，见佛欢喜，至心谛观。仰视其首，俯察其足，善心即生。缘是功德故，得生六天、人间六返，自识宿命。以福熟故，得人、天六返。罪未熟故，未得受苦。毕此身方当入地狱，受屠羊之罪；地狱罪毕，当生羊中一一偿之。此人识宿命浅，唯见六天中事，不及过去第七身故，便谓屠羊即是生天因也。如是但识宿命，非通、非明也。是以修功德者必发愿，勿便孟浪，使果报不明，此可为验矣。” Selected Analogies Sutra Compiled by Bhiksu Way. Translated by Kumarajiva (344-413 A.D.) Translation Summary: “In the past, there was a butcher who begged the King Ajatasattu to grant him a wish. The King asked him about his wish. He replied that during the feast festival that requires slaughtering of animals, he wishes that the King will grant him the favour of handling the entire slaughter. The King wondered aloud why he happily seeks such animals’ slaughter work that people dislike to do. He replied that being poor in his past life, he worked as a goat butcher for his livelihood and consequently was reborn in the Four Deva-Kings Heaven. When his Heavenly life-span ended, he was reborn as a human, continued to slaughter goats and was reborn again in the Heaven. He summed up his past six life-times as goat butchers resulting in six rebirths in the Heaven, enjoying boundless bliss. Hence, he now begs the King to fulfil his wish. The King asked him, “Assuming what you said is the truth, but how did you come to know about this?” He responded, “I can recall my past lives.” Thinking that he is telling lies, the King disbelieved him since such low-status people are unlikely to possess the ability of recalling past lives. After that, the King consulted the Buddha. The Buddha replied, “He is telling the truth, not lies. Having ever happily met a Pratyekabuddha in his earlier life, this man had sincerely, meticulously admired His appearance from head to toes, thus arousing his good heart. Due to this meritorious virtue, he reborn six times in the Heavens, six returns to the human world and was able to recall his past lives. Due to the ripening of his merit-fortune, he gained six returns to the human world and Heaven. As his sins have not ripened yet, he has yet to suffer. When his present life ends, he is sure to enter the Hell due to his goat-slaughter sin. When his hell-sin ends, he will certainly reborn as a goat to repay (for his cruel killing deed) one by one. This man has a shallow ability to recall his past lives and can see only his six rebirths in the Heaven, but not his past seventh life. Hence, he had mistaken that his goat-slaughter is the cause of his Heaven birth. Such recall of past lives is not thorough and not clearly understood. Those who cultivate meritorious virtues should wish that they will not be rash or heedless in identifying the right cause and effect. This (incident) can serve as a check.” 乾隆大藏经·小乘阿含部·第541-02部～佛说长阿含经 二十二卷 《佛说长阿含经》卷第七 弊宿经 第三 姚秦三藏法师佛陀耶舍共竺佛念译 迦叶语言：“若汝宰杀众生，挝打僮仆，而为会者，此非净福。又如硗确薄地，多生荆棘，于中种植，必无所获。汝若宰杀众生，挝打僮仆，而为大会，施邪见众，此非净福。若汝大施，不害众生，不以杖楚加于僮仆，欢喜设会，施清净众，则获大福。犹如良田，随时种植，必获果实。” Dirghagama-sutra Buddhayashas [佛陀耶舍] and Chu Fo-nien [竺佛念] jointly translated these 22 fascicles in 412-413 A.D. Translation Summary of Sutra Excerpt: “If you slaughter any animal or beat up any servant due to your banquet almsgiving, it is not pure fortune. This is like planting seeds in hard, barren land with many thorny thistles that will surely yield no harvest. If you kill any animal or hit any servant due to your feast offering to deluded people with the wrong views, it is not pure fortune. If you neither harm animal nor hit servant, happily set up your banquet and offer in a big way to the pure cultivators, you will gain great fortune. This is similar to planting seeds any time in fertile land, it will surely yield fruits. ” 乾隆大藏经·小乘阿含部·第540-01部·杂阿含经 五十卷 《杂阿含经》 卷第四 宋天竺三藏求那跋陀罗 译 时，有长身婆罗门，作如是邪盛大会：以七百特牛行列系柱，特、牸、水牛及诸羊犊、种种小虫悉皆系缚，办诸饮食、广行布施，种种外道从诸国国皆悉来集邪盛会所。…… 佛告婆罗门：“或有一邪盛大会主行施作福，而生于罪，为三刀剑之所刻削，得不善果报。何等三？谓身刀剑、口刀剑、意刀剑。 “何等为意刀剑生诸苦报？如一会主造作大会，作是思惟：‘我作邪盛大会，当杀尔所少壮特牛，尔所水特、水牸，尔所羊犊及种种诸虫。’是名意刀剑生诸苦报。如是施主虽念作种种布施、种种供养，实生于罪！ “云何为口刀剑生诸苦报？有一会主造作大会，作如是教：‘我今作邪盛大会，汝等当杀尔所少壮特牛，乃至杀害尔所微细虫。’是名口刀剑生诸苦报。大会主虽作是布施、供养，实生于罪！ “云何为身刀剑生诸苦报？谓有一大会主造作大会，自手伤杀尔所特牛，乃至杀害种种细虫，是名身刀剑生诸苦报。彼大会主虽作是念种种布施、种种供养，实生于罪！...... “然，婆罗门，今善男子先所供养三火应断令灭。何等为三？谓贪欲火、瞋恚火、愚痴火。所以者何？若贪火不断不灭者，自害害他，自他俱害，现法得罪，后世得罪，现法后世得罪，缘彼而生心法忧苦；恚火、痴火亦复如是。婆罗门，若善男子事积薪火，随时辛苦，随时燃，随时灭火因缘受苦。” 尔时，长身婆罗门默然而住。时，有婆罗门子名郁多罗，于会中坐。 长身婆罗门须臾默然，思惟已，告郁多罗：“汝能往至邪盛会所，放彼系柱特牛及诸众生受系缚者，悉皆放不？而告之言：‘长身婆罗门语汝：随意自在，山泽旷野，食不断草，饮净流水，四方风中受诸快乐。’” 郁多罗白言：“随大师教！”即往彼邪盛会所放诸众生，而告之言：“长身婆罗门语汝：随其所乐，山泽旷野，饮水食草，四风自适。” Samyuktagama-sutra Gunabhadra [求那跋陀羅] translated 50 fascicles in 435-443 A.D. Translation Summary of Sutra Excerpt: At that time, a tall Brahman organised a huge improper-banquet for almsgiving: seven hundred cows, water buffaloes, goat calves and different types of small livestocks were all tied-up to the poles in rows. All kinds of non-Buddhist spiritual cultivators came from all places to gather at this improper-banquet venue. The Buddha told this tall Brahman: “Hoping to gain fortune from alms-giving, masters of improper-banquet commit sins and receive bad retribution instead. This is due to ‘three knife-swords cutting them’: body knife-sword, mouth knife-sword and mind knife-sword. How does the mind knife-sword lead to all bitter requitals? If a master puts together a banquet for alms-giving and has such thoughts: ‘I am setting up a banquet for alms-giving and therefore should kill those young, healthy cows, water buffaloes, goat-calves and those different types of small livestocks.’ This is called mind knife-sword leading to all bitter requitals. Such almsgiver, despite planning all kinds of donation and offering, actually commits sins instead. How does the mouth knife-sword lead to all bitter requitals? If a master puts together a banquet for alms-giving and gives such instructions: ‘I am setting up a banquet for alms-giving. You all therefore should kill those young, healthy cattle and even those tiny livestocks.’ This is called mouth knife-sword leading to all bitter requitals. Such almsgiver, despite his donation and offering, actually commits sins instead. How does the body knife-sword lead to all bitter requitals? If a master puts together a banquet for alms-giving, personally kills those cattle and even those different types of small livestocks, this is called body knife-sword leading to all bitter requitals. That almsgiver, despite intending to donate and offer alms, actually commits sins instead. The good men should now extinguish their three original fire-offerings: greed-desires fire, anger-hatred fire, delusion-foolishness fire. Why? If the greed fire is not put-out, it will harm both self and others; create sins in both present life and future lives; cause sufferings and sorrows. This is the same for the anger fire and delusion fire. Instead of torching or feeding these fires as in the past, the good men should take pains all the time to extinguish anytime these suffering-causing fires, anytime these burst into flames.” The tall Brahman kept silent, pondered for a while, then instructed his student to release on his behalf all his 700 tied animals, setting them free to live happily in the mountainous pastures. (The Buddha's timely teachings not only saved the tall Brahman from committing cruel violence to many animals that may land him in the Hell as retribution despite his generous alms-giving, but also saved all 700 tied animals from being sacrificed for the guests' feasting pleasure.)
《杂阿含经》 卷第十九 刘宋天竺三藏求那跋陀罗 译 尊者大目犍连语尊者勒叉那：“我路中见一众生(鬼)，身如楼阁，啼哭号呼，忧悲苦痛，乘虚而行。我见是已，作是思惟：‘如是众生受如此身，而有如是忧悲大苦，故发微笑。’” 尔时，世尊告诸比丘：“善哉！善哉！我声闻中，住实眼、实智、实义、实法，决定通达，见是众生。我亦见此众生(鬼)，而不说者，恐人不信。所以者何？如来所说，有不信者，是愚痴人长夜受苦。” 佛告诸比丘：“过去世时，彼大身众生在此王舍城，为屠牛儿，以屠牛因缘故，于百千岁堕地狱中；从地狱出，有屠牛余罪，得如是身，常受如是忧悲恼苦。如是，诸比丘，如尊者大目犍连所见不异，汝等受持！”…… 尊者大目犍连语勒叉那：“我于路中见一大众生(鬼)，举身无皮，纯一肉段，乘空而行，乌、鸱、雕、鹫、野干、饿狗随而护食，或从胁肋探其内藏而取食之，苦痛切迫，啼哭号呼。我即思惟：‘如是众生得如是身，乃受如是不饶益苦。’” 佛告诸比丘：“善哉！比丘，我声闻中，住实眼、实智、实义、实法，决定通达，见是众生。我亦见是众生(鬼)，而不说者，恐不信故。所以者何？如来所说，有不信者，是愚痴人长夜当受不饶益苦。诸比丘，是众生者，过去世时，于此王舍城，为屠羊者，缘斯罪故，已百千岁堕地狱中受无量苦；今得此身，余罪缘故，续受斯苦。诸比丘，如大目犍连所见，真实无异，汝等受持！”…… 如是我闻：一时，佛住王舍城，乃至“我于路中见一大身众生(鬼)，举体生毛，毛如[矛+贊]矛，毛悉火燃，还烧其身，痛彻骨髓。”乃至佛告诸比丘：“此众生者，过去世时，于此王舍城，为屠猪人，[矛+贊]杀群猪，缘斯罪故，已百千岁堕地狱中受无量苦；地狱余罪，今得此身，续受斯苦。诸比丘，如大目犍连所见，真实不异，当受持之！” 佛说此经已，诸比丘闻佛所说，欢喜奉行。 Samyuktagama-sutra Gunabhadra [求那跋陀羅] translated 50 fascicles in 435-443 A.D. Translation Summary of Sutra Excerpt: Venerable Maha-Maudgalyayana told Lakkhana: “I have seen at the road, a floating sentient being (ghost) with a pavilion-like body, who is so distressed that he weeps and wails loudly.” At that time, the Buddha told all bhiksus: “Sadhu! Sadhu! Among my Sravaka hearers, the really wise, really righteousness and certainly insightful has really seen such sentient beings. I have also seen such sentient beings (ghosts) but did not say so, for fear of disbelief. Why? Those foolish people who disbelieve the Tathagata’s words will suffer for a long time. ” The Buddha told all bhiksus: “That huge-body sentient being was a cow butcher during his past life in this Rajagrha. As a consequence of him slaughtering cows, he had plunged into the Hell for hundreds or thousands of years. After leaving the hell, the remainder of his cow-slaughtering sin caused him to have such (ghost) body now that often torments him. All bhiksus, just as what Venerable Maha-Maudgalyayana had seen, it is the same. You all should accept and uphold this teaching.” Venerable Maha-Maudgalyayana told Lakkhana: “I have seen at the road, a floating sentient being (ghost) with a large skinless body that is simply like a huge lump of flesh. Crows, owls, eagles, vultures, jackals and hungry dogs follow him around to eat his flesh or dig his ribs, hunting for his internal organs to eat. That ghost is so agonised that he weeps and wails loudly with grief.” The Buddha told all bhiksus: “That sentient being was a goat butcher during his past life in this Rajagrha. As a consequence of his sin in slaughtering goats, he had undergone unlimited torments in the Hell for hundreds or thousands of years. By having such (ghost) body now, his suffering continues, caused by the remainder of his sin. All bhiksus, just as what Maha-Maudgalyayana had seen, it is true and the same. You should accept and uphold this teaching.” Venerable Maha-Maudgalyayana had also seen at the road, a large sentient being (ghost) with spear-like furs all over his body. His furs are all aflame, burning his body and causing such excruciating pain that penetrates even his bone marrow. The Buddha told all bhiksus: “During his past life in this Rajagrha, that sentient being was a pig butcher using spears to kill groups of pigs. As a consequence of his sin in slaughtering pigs, he had undergone unlimited torments in the Hell for hundreds or thousands of years. By having such (ghost) body now, his suffering continues, caused by the remainder of his Hell sin. All bhiksus, just as what Maha-Maudgalyayana had seen, it is true and the same. You should accept and uphold this teaching. ” 大正藏 No.745《佛说杂藏经》 东晋平阳沙门法显 译 复有一鬼，白目连言：“我常为大狗，利牙赤目，来啖我肉，遗有骨在，风还吹起，肉续复生，狗复来啖。我常受此苦，何因缘故尔？” 目连答言：“汝前世时作天祠主，常教众生，杀羊以血祠天，汝自食肉，是故今日以肉偿之。此是恶行华报，后方受地狱苦果，亿百千倍也。”...... 复有一鬼，白目连言：“常有热铁笼，笼落我身，焦热懊恼。何因缘故，受如此罪？” 目连答言：“汝前世时，常以罗网掩捕鱼鸟，是故受如此罪。此是恶行华报，苦果在后。” The Buddha expounds Miscellaneous Canon Sutra Translated by Fa Hsien [法显]
Translation Summary of Sutra Excerpt: A ghost asked Maudgalyayana: “Big dogs with sharp teeth and red eyes often come to eat my flesh until my bones are left. When the wind blows, my flesh continues to grow and the dogs will again come to eat it. I often suffer such torment. What causes this?” Maudgalyayana replied: “In your past life, when you were a Brahmin temple master, you often taught the people to kill goats as offering in the temple to worship the Heaven and you also eat such goat meat. As a consequence, you now pay back with your flesh. This is just an initial ‘flower’ retribution for your sin, followed by the Hell suffering as the bitter ‘fruit’, millions times worse.” Another ghost asked Maudgalyayana: “There are often hot iron cages dropping on my body, scorching me. I am vexed and remorseful. What causes this penalty?” Maudgalyayana replied: “In your past life, you often used traps or nets to catch fishes and birds. As a consequence, you now suffer this penalty. This is just an initial ‘flower’ retribution for your sin, followed by (the Hell suffering as) the bitter ‘fruit’.” 乾隆大藏经·大乘单译经·第442部·大佛顶如来密因修证了义诸菩萨万行首楞严经 十卷 《大佛顶首楞严经》 卷第四 唐天竺沙门般刺蜜帝 译 (佛言)“富楼那，想爱同结，爱不能离，则诸世间父母子孙相生不断。是等则以欲贪为本，贪爱同滋，贪不能止，则诸世间卵、化、湿、胎，随力强弱递相吞食。是等则以杀贪为本，以人食羊，羊死为人，人死为羊，如是乃至十生之类，死死生生，互来相啖，恶业俱生，穷未来际。是等则以盗贪为本，汝负我命，我还汝债，以是因缘经百千劫常在生死。汝爱我心，我怜汝色，以是因缘经百千劫常在缠缚。唯杀、盗、淫三为根本，以是因缘，业果相续。” Surangama Sutra Ancient Translator from Sanskrit to classical Chinese: Paramiti 般刺蜜帝 Translation Summary of Sutra Excerpt: According to the Buddha “Purna, living beings are so entangled by their longing and love that they cannot be separated from their loved ones. Hence, there is an endless birth succession of parents, children and grand-children in all worlds; caused by their desire and greed root. Such passion grown from their combined greed and love cannot be extinguished. Thus giving rise to the (four) births from eggs, incarnate transformation, moisture and wombs in all worlds. Depending on how strong or weak their strength is, these living beings devour one another for food, triggered by their killing and greed instinct. If a human eats a goat (meat), that goat died, then reborn as a human while that human died and reborn as a goat instead. In this way, living beings, even from the ten different forms of birth, take turns to eat each other or be eaten as they mutually go through series of deaths and births (alternating between human and animal forms). Such evil karma created is unlimited and has no ending even in the distant future. All these arise from their greed and robbing instinct. ‘You owe me my life’ or ‘I repay you my debt’ causes and conditions result in their continued birth-death cycle (samsara) through hundreds or thousands of kalpas. ‘Your heart loves me’ or ‘I love your looks’ causes and conditions result in their continued binding through hundreds or thousands of kalpas. Just killing, robbing and lust are the three fundamental roots causing continuous karmic retribution.” Matakabhatta Jataka: The Goat That Laughed and Wept (Jataka Tale No. 18) "Jataka Tales of the Buddha: Part I", retold by Ken & Visakha Kawasaki. Access to Insight, 19 September 2010 http://www.accesstoinsight.org/lib/authors/kawasaki/bl135.html One day, while the Buddha was staying in Jetavana, some bhikkhus asked him if there was any benefit in sacrificing goats, sheep, and other animals as offerings for departed relatives. "No, bhikkhus," replied the Buddha. "No good ever comes from taking life, not even when it is for the purpose of providing a Feast for the Dead." Then he told this story of the past. Long, long ago, when Brahmadatta was reigning in Baranasi, a brahman decided to offer a Feast for the Dead and bought a goat to sacrifice. "My boys," he said to his students, "take this goat down to the river, bathe it, brush it, hang a garland around its neck, give it some grain to eat, and bring it back." "Yes, sir," they replied and led the goat to the river. While they were grooming it, the goat started to laugh with a sound like a pot smashing. Then, just as strangely, it started to weep loudly. The young students were amazed at this behavior. "Why did you suddenly laugh," they asked the goat, "and why do you now cry so loudly?" "Repeat your question when we get back to your teacher," the goat answered. The students hurriedly took the goat back to their master and told him what had happened at the river. Hearing the story, the master himself asked the goat why it had laughed and why it had wept. "In times past, brahman," the goat began, "I was a brahman who taught the Vedas like you. I, too, sacrificed a goat as an offering for a Feast for the Dead. Because of killing that single goat, I have had my head cut off 499 times. I laughed aloud when I realized that this is my last birth as an animal to be sacrificed. Today I will be freed from my misery. On the other hand, I cried when I realized that, because of killing me, you, too, may be doomed to lose your head five hundred times. It was out of pity for you that I cried." "Well, goat," said the brahman, "in that case, I am not going to kill you." "Brahman!" exclaimed the goat. "Whether or not you kill me, I cannot escape death today." "Don't worry," the brahman assured the goat. "I will guard you." "You don't understand," the goat told him. "Your protection is weak. The force of my evil deed is very strong." The brahman untied the goat and said to his students, "Don't allow anyone to harm this goat." They obediently followed the animal to protect it. After the goat was freed, it began to graze. It stretched out its neck to reach the leaves on a bush growing near the top of a large rock. At that very instant a lightning bolt hit the rock, breaking off a sharp piece of stone which flew through the air and neatly cut off the goat's head. A crowd of people gathered around the dead goat and began to talk excitedly about the amazing accident. A tree deva had observed everything from the goat's purchase to its dramatic death, and drawing a lesson from the incident, admonished the crowd: "If people only knew that the penalty would be rebirth into sorrow, they would cease from taking life. A horrible doom awaits one who slays." With this explanation of the law of kamma the deva instilled in his listeners the fear of hell. The people were so frightened that they completely gave up the practice of animal sacrifices. The deva further instructed the people in the Precepts and urged them to do good. Eventually, that deva passed away to fare according to his deserts. For several generations after that, people remained faithful to the Precepts and spent their lives in charity and meritorious works, so that many were reborn in the heavens. The Buddha ended his lesson and identified the Birth by saying, "In those days I was that deva." Note: Devas are celestial beings, ranging from the highest gods to simple tree spirits. 从英文翻译成简单华文，内容大概： 本生经：又笑又哭的羊 “有一位外道师准备杀羊用作祭品。这羊先是大笑，后又大哭。原来这羊记起它过去世同样是个牧师，由于献祭一只羊供奉亡灵，遭受接下来的499世里它都被砍头。羊先是大笑因为这将是它最后一次作牲畜献祭被砍头，今天它将解脱过去世恶行的痛苦。羊后又大哭因为它同情牧师因杀它而犯下同样的罪业，造成他也将遭受来世作牲畜五百次被砍头。 有一位树神观查到这一切事件，教导群众：‘如果人们知道杀生的处罚是后世的痛苦，他们将断杀生。可怕的恶果报等待着杀生者。’人们因此放弃了所有杀牲畜的祭祀；又依树神的教导，持戒、布施、修善、修福；很多人便命终生天。那位树神就是佛陀过去世的一身。” |