2012年11月16日 星期五

法集要頌經馬喻品第十九

19. aśva馬喻品
1. cf.dhp144
[] bhadro yathāśvaḥ kaśayābhispṛṣṭa hy ātāpinaḥ saṃvijitāś careta |
śrāddhas tathā śīlaguṇair upetaḥ samāhito dharmaviniścayajñaḥ |
jitendriyaḥ kṣāntibalair upeto jahāti sarvān sa bhavān aśeṣān ||
[] If a good horse is struck with a whip, he is frightened and exerts himself with all his strength ; so likewise when one is full of faith, morality, and meditation (samadhi), having never aught to do with the phenomenal world (dharma), having his senses well composed, patient, and glad, thus goaded on he leaves the world completely behind.
[] 譬馬調能軟,隨意如所行,信戒及精進,定法要具足。
獲法第一義,利用故無窮,一心行和忍,得免輪迴苦。
[梵文分析]
bhadro yathā aśvaḥ kaśayā-abhispṛṣṭa hy ātāpinaḥ saṃvijitāś careta |
賢 如 馬 鞭 所觸 實 勤 怖畏 行
śrāddhas tathā śīlaguṇair upetaḥ samāhito dharma-viniścaya-jñaḥ |
信 如是 戒德 具足 等引 法 抉擇 知
jita-indriyaḥ kṣānti-balair upeto jahāti sarvān sa bhavān aśeṣān ||
伏 根 忍 力 具足 捨 一切 此 有 無餘
如良馬加鞭,當奮勉怖畏而行。如是有信、具足戒,以及三摩地、法抉擇智、伏根、具足忍力,彼能捨一切苦無餘。
[出曜經] 如馬調軟,隨意所如,信戒精進,定法要具,忍和意定,是斷諸苦。
如馬調軟,隨意所如者,如有善調馬之士以策御馬,隨意所如不失本徹,馬性剛直復恐鞭捶,恒自將護以慮為失,是故說:如馬調軟,隨意所如也。
信戒精進,定法要具者,比丘執行亦如彼馬,內恒思惟恐有過失,復恐諸梵行人來見呵責,信心向佛法僧,精進牢固不可沮壞,意常入定,分別諸法亦不漏失,是故說:信戒精進,定法要具也。
忍和意定者,學人進行調御諸根不令放逸,於諸根門悉得自在忍力具足,若人毀譽稱譏苦樂,不興恚心亦無是非,是故說:忍和意定也。
是斷諸苦者,有中有餘無餘盡能斷入泥洹中,是故說:是斷諸苦。

2. cf.dhp144
[] bhadro yathāśvaḥ kaśayābhitāḍita hy ātāpinaḥ saṃvijitāś careta |
śrāddhas tathā śīlaguṇair upetaḥ samāhito dharmaviniścayajñaḥ |
sampannavidyācaraṇaḥ pratismṛtas tāyī sa sarvaṃ prajahāti duḥkham ||
[] If a good horse is struck with a whip, he is frightened and exerts himself with all his strength ; so likewise when one is full of faith, morality, and meditation, having never aught to do with the phenomenal world, having knowledge and (observing) the fundamental (rules), thus goaded on he casts away every particle of misery,
[梵文分析]
bhadro yathā aśvaḥ kaśayā-abhitāḍita hy ātāpinaḥ saṃvijitāś careta |
賢 如 馬 鞭 所觸 實 勤 怖畏 行
śrāddhas tathā śīlaguṇair upetaḥ samāhito dharma-viniścaya-jñaḥ |
信 如是 戒德 具足 等引 法 抉擇 知
sampanna-vidyā-caraṇaḥ pratismṛtas tāyī sa sarvaṃ prajahāti duḥkham ||
具足 明 行 念 佛 彼 一切 捨 苦
如良馬加鞭,當奮勉怖畏而行。如是有信、具足戒,以及三摩地、法抉擇智、明行足、有念的佛陀,彼能捨離一切苦。

3. cf. dhp94
[] yasyendriyāṇi samatāṃ gatāni aśvo yathā sārathinā sudāntaḥ |
prahīṇadoṣāya nirāsravāya devāpi tasmai spṛhayanti nityam ||
[] They who are well subdued, like well-broken horses, whose senses are so well controlled as to keep down anger, putting thus an end to sorrow, these Munis will soon be rejoicing among the gods.
[] 忍和意得定,能斷諸苦惱,從是得住定,如馬善調御。
斷恚獲無漏,如馬能自調,棄惡至平坦,後受生天樂。 
[梵文分析]
yasya indriyāṇi samatāṃ gatāni aśvo yathā sārathinā sudāntaḥ |
若 根 平等 去 馬 如 調御者 善調
prahīṇa-doṣāya nirāsravāya devā api tasmai spṛhayanti nityam ||
已棄 過 無漏 天 也 彼 羨慕 常
若諸根已平等,如馬已為御者所調伏,連天神也常羨慕過已除,得無漏的人。
[出曜經] 從是住定,如馬調御,斷恚無漏,是受天樂。
從是住定者,彼習定人收攝諸根,執意不亂心無他念,心所念法亦不流馳,是故說:
從是住定也。
如馬調御者,如彼調馬人,見彼惡馬[-+]悷不調,著之羈靽加復策捶然後乃調,隨意所如無有疑滯,是故說:如馬調御也。
斷恚無漏者,諸恚已盡無復諸漏,更不受當來有、後不復生,是故說:斷恚無漏也。
是受天樂者,諸天晝夜衛護羅漢說功德,捨天重位來至人間,稱譽賢聖功德,展轉遠布無不聞者,是故說:是受天樂也。

4. cf.dhp029
[] apramattaḥ pramatteṣu supteṣu bahujāgaraḥ |
abalāśva iva bhadrāśvaṃ hitvā yāti sumedhasam |
[] The pure man has no intercourse with the careless, the vigilant with the slothful, as the good horse who is wise leaves the wild horses and wanders (alone).
[] 不恣在放恣,於眠多覺悟,如羸馬比良,棄惡乃為賢。
[梵文分析]
apramattaḥ pramatteṣu supteṣu bahujāgaraḥ |
不放逸 放逸 睡 多覺醒
abala-aśva iva bhadra-aśvaṃ hitvā yāti sumedhasam |
羸馬 如 良 馬 捨 去 智
在放逸中,不放逸,於睡眠中,多覺悟,如羸馬捨有智之良馬而去。
[此頌之羸馬與良馬於dhp029中,是相反的,似乎dhp029較有意思。
appamatto pamattesu suttesu bahujāgaro
abalassaṃ 'va sīghasso hitvā yāti sumedhaso.
放逸中無逸,如眾睡獨醒。智者如駿馳,駑駘所不及。]
[出曜經] 不恣在放恣,於眠多覺寤,如羸馬比良,棄惡乃為賢。
不恣在放恣,於眠多覺悟者,如彼修行人心無放逸,歎說不放逸之德,樂於閑靜不處憒亂,見放逸者勸使除貪。夫放逸人不獲善本多失財貨,於眠多覺悟,憶佛契經如來所說:若人睡眠多有所損,應成之物反更壞敗,不應成物反更成立,皆由睡眠而有此變。是故說:不恣在放恣,於眠多覺悟也。
如羸馬比良,棄惡乃為賢者,猶如兩馬同趣一向,一馬肥良走速,一者羸劣走不及伴,然彼羸者先得正道垂欲究竟,後良馬以進超過於劣馬。此眾生類亦復如是,有利根人貪著睡眠不肯修學,有鈍根人意勤修學不著放逸,是故說:如羸馬比良,棄惡乃為賢。

5.cf.dhp143
[] hrīniṣevī hi puruṣaḥ prājño yaḥ susamāhitaḥ |
sarvapāpaṃ jahāty eṣa bhadrāśvo hi kaśām iva ||
[] He who minds modesty and knowledge as a good horse does the whip, and who is well composed by wisdom, cleanses himself of sin.
[] 若人有慚愧,智慧可成就,是故易誘進,如策於良馬。
[梵文分析]
hrī-niṣevī hi puruṣaḥ prājño yaḥ susamāhitaḥ |
慚 習 實 人 有智 若 善調伏
sarva-pāpaṃ jahāty eṣa bhadra-aśvo hi kaśām iva ||
一切 惡 捨 此 良 馬 實 鞭 如
若人習慚、善調心、有智,則能捨諸惡,如良馬捨鞭。
[出曜經] 慚愧之人,智慧成就,是易誘進,如策良馬。
慚愧之人,智慧成就者,如人習行恥不及眾,得一望一轉欲前進,於行闕一者便自羞恥,吾宿有何緣習行而不果獲?煩惋自責如喪二親,意常欲離惡不善法。是故說:慚愧之人,智慧成就也。
是易誘進,如策良馬者,盡能滅一切諸惡,永拔根原無復塵翳,如斯之人易進為道,是故說:是易誘進。
良馬者,彼御馬人調御惡馬能令調良,豫知人意之所趣向,是故說:如策良馬。

6. cf.dhp321
[] dānto vai samitiṃ yāti dāntaṃ rājādhirohati |
dāntaḥ śreṣṭho manuṣyāṇāṃ yo ’tivākyaṃ titīkṣati ||
[] The tamed (horse) is made to go to the place of assembly ; ^ the king rides the tamed (horse) ; the best among tamed men is he who patiently endures abuse.
[] 譬馬若調平,可堪王乘騎,能調為人賢,乃受誠信語。
[梵文分析]
dānto vai samitiṃ yāti dāntaṃ rājā adhirohati |
調御 實 集會 赴 調御 王 乘
dāntaḥ śreṣṭho manuṣyāṇāṃ yo ’tivākyaṃ titīkṣati ||
調御者 最勝 人 若 謗言 堪忍
調御可赴集會,調御可為王乘。若能堪忍於謗言,人中最勝調御者。
[出曜經] 譬馬調正,可中王乘,調為人尊,乃受成信。
譬馬調正者,如彼王廄有三種馬,一者上二者中三者下,餧食養育盡無差別,上馬者王數觀視,中馬者遣人看視,下馬者遣奴看視。是故說:譬馬調正也。
可中王乘者,金銀挍具種種纓絡,乘有所至行步安庠,如王所念終不違錯,是故說:可中王乘也。
調為人尊者,處眾人中為尊為上無有過者,最為第一無以為喻亦無儔匹,是故說:調為人尊也。
乃受成信者,聞彼譏謗不懷憂慼,逆愍其人後當受殃,己終不瞋亦無恚怒,不生惡心向於前人,是故說:乃受誠信也。

7. cf.dhp322
[] yac cehāśvataraṃ damayed ājanyaṃ vāpi saindhavam |
kuñjaraṃ vā mahānāgaṃ ātmadāntas tato varam ||
[] Better than the largest of elephants, than thoroughbred Sindhu horses, than well-broken mules, is he who tames himself.
[] 雖為常調伏,如彼新馳馬,亦如善龍象,不如自調者。
[梵文分析]
yac ca iha aśvataraṃ damayed ājanyaṃ vā api saindhavam |
若 而 此 騾 調御 吉祥 或 也 信度
kuñjaraṃ vā mahānāgaṃ ātmadāntas tato varam ||
矯羅 或 大象 自調御者 彼 優秀
若能調御騾,或吉祥信度馬,或象、大象,自調御者比其優秀。
[出曜經] 雖為常調,如彼新馳,亦最善象,不如自調。
雖為常調者,猶如調馬人少來知馬進趣,良善駑鈍悉皆了知,某者易調、某者難調,某者性急、某者性緩,能別此者乃謂善察,是故說:雖為常調也。
如彼新馳者,復知惡馬不可調御,方始教習乘走東西,未經旬日復得調良,若志固不可調者,即付外人馱薪負草,是故說:如彼新馳也。
亦最善象者,最善象者意伏心調,身體麤澀獸中最大,為人所愛觀者無厭,是故說:亦最善象也。
不如自調者,人能自調御除非去邪,為諸天世人、諸佛世尊、神通得道者所見敬,是故說:不如自調也。

8. cf.dhp323
[] na hi asau tena yānena tāṃ bhūmim adhigacchati |
ātmanā hi sudāntena kṣipraṃ śāntiṃ nigacchati |
na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena dānto dāntena gacchati ||
A. yac cehāśvataraṃ damayed ājanyaṃ vāpi saindavam |
kuñjaraṃ vā mahānāgaṃ ātmadāntas tato varam ||
B. na hi tena sa yānena tāṃ bhūmim abhisaṃbhavet |
yām ātmanā sudantena bhave duḥkasya pāragaḥ ||
C. yac cehāśvataraṃ damayed ājñānaṃ vāpi saindhavam |
kuñjaraṃ vā mahānāgam ātmadāntas tato varam ||
[] "With one's own well-tamed self one can reach peace, but with these other modes of conveyance it is not possible to reach that state.
Better than the largest of elephants, than thorough- bred Sindhu horses, than well-broken mules, is he who tames himself.
[] 彼人不能乘,人所亦不至,惟自調伏者,乃滅一切苦。
彼人不能乘,人所亦不至,惟自調伏者,乃到調方所。
彼人不能乘,人所亦不至,惟自調伏者,得至圓寂路。
[梵文分析]
na hi asau tena yānena tāṃ bhūmim adhigacchati |
不 實 此 彼 乘 彼 地 到
ātmanā hi sudāntena kṣipraṃ śāntiṃ nigacchati |
自 實 善調 速 寂靜 入
na hi tena sa yānena tāṃ bhūmim abhisambhavet |
不 實 彼 此 乘 彼 地 到
yāṃ ātmanā sudāntena dānto dāntena gacchati ||
若 自 善調 調 調 入
實非以彼車乘,能到達彼境,若人善自調御,能速入寂靜。
實非以彼車乘,能到達彼境,若人善自調御,以調御得至。
A. yac ca iha aśvataraṃ damayed ājanyaṃ vā api saindavam |
kuñjaraṃ vā mahānāgaṃ ātmadāntas tato varam ||
B. na hi tena sa yānena tāṃ bhūmim abhisaṃbhavet |
yām ātmanā sudantena bhave duḥkasya pāragaḥ ||
若 自 善調 是 苦 到彼岸
實非以彼車乘,能到達彼境,若人善自調御,能渡苦至彼岸。
C. yac ca iha aśvataraṃ damayed ājñānaṃ vā api saindhavam |
kuñjaraṃ vā mahānāgam ātmadāntas tato varam ||
[出曜經] 彼不能乘,人所不至,唯自調者,乃到調方。
彼不能乘,人所不至者,不能乘此乘至無畏境,亦復不能乘此乘至安隱處,
復不能乘此至無災患處,是故說:彼不能乘也。
唯自調者,乃到調方者,人能自調御,識神速到安隱處,不調者能使調,不正者能使正,永處無為,不復經歷憂悲喜怒,是故說:唯自調者,乃到調方。

9.
[] na hy asau tena yānena tāṃ bhūmim adhigacchati |
ātmanā hi sudāntena sarvās tyajati durgatīḥ ||
A. na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena sarvān tyajaty durgatiḥ ||
B. yac cehāśvataraṃ damayed ājanyaṃ vāpi saindhavam |
kuñjaraṃ vā mahānāgaṃ ātmadāntas tato varam ||
[] With one's own well-tamed self one can arrive at the end of affliction, but with these other modes of conveyance it is not possible to reach that state.
Better than the largest of elephants, than thoroughbred Sindhu horses, than well-broken mules, is he who tames himself.
With one's own well tamed self one can cast off humanity, but with these other modes of conveyance it is not possible to reach that state.
Better than the largest of elephants, than thorough- bred Sindhu horses, than well-broken mules, is he who tames himself.
[梵文分析]
na hy asau tena yānena tāṃ bhūmim adhigacchati |
ātmanā hi sudāntena sarvās tyajati durgatīḥ ||
自 實 善調 一切 捨 惡趣
實非以彼車乘,能到達彼境,若人善自調御,能捨一切惡趣。
A. na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena sarvān tyajaty durgatiḥ ||
B. yac cehāśvataraṃ damayed ājanyaṃ vāpi saindhavam |
kuñjaraṃ vā mahānāgaṃ ātmadāntas tato varam ||
[出曜經] 彼不能乘,人所不至,唯自調者,滅一切惡。
彼不能乘,人所不至者,不能乘此乘去離地獄餓鬼畜生,亦復不能超越八難,是故說:彼不能乘,人所不至也。
唯自調者,滅一切惡者,人能自調眾善普會,於諸結使最得自在,盡能滅地獄餓鬼畜生蹤跡,是故說:唯自調者,滅一切惡。

10.
[] na hy asau tena yānena tāṃ bhūmim adhigacchati |
ātmanā hi sudāntena sarvaṃ chinatti bandhanam ||
A. na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena sarvaṃ chindati bandhanam ||
[] With one's own well-tamed self one will depart, having severed one's bonds, but with these other modes of conveyance it is not possible to reach that state.
[] 應常自調伏,亦如止奔馬,能自防制者,念度苦原際。
如馬可王乘,彼地希有生,苾芻善調伏,解脫一切苦。
惟自調伏者,善意如良馬,亦如大象龍,自調最為上。
如王乘智馬,國中所希有,苾芻善調伏,能斷於纏縛。
[梵文分析]
na hy asau tena yānena tāṃ bhūmim adhigacchati |
不 實 此 彼 乘 彼 地 到
ātmanā hi sudāntena sarvaṃ chinatti bandhanam ||
自 實 善調 一切 斷 結
實非以彼車乘,能到達彼境,若人善自調御,能斷一切結。

11.
[] na hy asau tena yānena tāṃ bhūmim adhigacchati |
ātmanā hi sudāntena sarvaduḥkhāt pramucyate ||
A. na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena sarvaduḥkhāt pramucyate ||
B. yac cehāśvataraṃ damayed ājanyaṃ vāpi saindhavam |
kuñjaraṃ vā mahānāgaṃ ātmadāntas tato varam ||
C. na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena sarvāṃ jahāti sampadam ||
[梵文分析]
na hy asau tena yānena tāṃ bhūmim adhigacchati |
不 實 此 彼 乘 彼 地 到
ātmanā hi sudāntena sarvaduḥkhāt pramucyate ||
自 實 善調 一切苦 解脫
實非以彼車乘,能到達彼境,若人善自調御,能脫一切苦。
A. na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena sarvaduḥkhāt pramucyate ||
B. yac cehāśvataraṃ damayed ājanyaṃ vāpi saindhavam |
kuñjaraṃ vā mahānāgaṃ ātmadāntas tato varam ||
C. na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena sarvāṃ jahāti sampadam ||
若 自 善調 一切 捨 有
實非以彼車乘,能到達彼境,若人善自調御,能捨一切有。
[出曜經] 彼不能乘,人所不至,唯自調者,脫一切苦。
彼不能乘,人所不至者,乘此乘不能盡苦原本從此岸至彼岸。何以故?乘者非至竟乘、非第一義乘。是故說:彼不能乘,人所不至也。
唯自調者,脫一切苦,永盡於苦無復生死,是故說:唯自調者,脫一切苦也。

12.
[] na hy asau tena yānena tāṃ bhūmim adhigacchati |
ātmanā hi sudāntena nirvāṇasyaiva so ’ntike ||
na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena nirvāṇasyaiva so ’ntike ||
[梵文分析]
na hy asau tena yānena tāṃ bhūmim adhigacchati |
不 實 此 彼 乘 彼 地 到
ātmanā hi sudāntena nirvāṇasya eva so ’ntike ||
自 實 善調 涅槃 實 彼 近
實非以彼車乘,能到達彼境,若人善自調御,彼實近涅槃。
[出曜經] 彼不能乘,人所不至,唯自調者,得至泥洹。
彼不能乘,人所不至者,不知蹤跡,況當知泥洹有可見耶?此事不然,是故說:彼不能乘,人所不至也。
唯自調者,得至泥洹,解知泥洹亦自虛寂,專意一向無他異念,是故說:唯自調者,得至泥洹。

13.
[] ātmānam eva damayed bhadrāśvam iva sārathiḥ |
ātmā hi sudāntena smṛtimān duḥkhapāragaḥ ||
[] He who would be tamed like a good horse must tame himself ; with the self well tamed one reaches the end of affliction.
[] 惟自調伏者,此善最無比,亦如善象龍,意念到彼岸。
[梵文分析]
ātmānam eva damayed bhadra-aśvam iva sārathiḥ |
自 實 調 良 馬 如 調御者
ātmā hi sudāntena smṛtimān duḥkha-pāragaḥ ||
自 實 善調 有念 苦 到彼岸
唯調伏自己,如御者調馬,若人善自調,有念者能渡苦彼岸。
[出曜經] 常自調御,如止奔馬,自能防制,念度苦原。
常自調御者,念自調御去惡即善,如契經說,佛告咒那曰:「自不調御意不專一故,
調御餘者,此事不然,欲得調人,先當自調。」是故說:常自調御也。
如止奔馬者,如彼調馬人,調和奔逸馬避危就安,是故說:如止奔馬也。
自能防制,念度苦原者,眾行已具便不履苦越過苦表。何者苦表?滅盡泥洹是,彼無復眾苦熱惱,是故說:自念防制,念度苦原也。

14. cf. dhp380
[] ātmaiva hy ātmano nāthaḥ ātmā śaraṇaṃ ātmanaḥ |
tasmāt samyamayātmānaṃ bhadrāśvam iva sārathiḥ ||
[] Self is the lord of self ; self is the refuge of self : therefore break the self as you would a good horse.
[] 自師自衛護,自歸求自度,是故躬謹慎,如商賈智馬。
[梵文分析]
ātmā eva hy ātmano nāthaḥ ātmā śaraṇaṃ ātmanaḥ |
自 實 因 自 主 自 護 自
tasmāt samyamaya ātmānaṃ bhadra-aśvam iva sārathiḥ ||
因此 調伏 自 良 馬 如 調御者
自實為自主,自為自閉護,故應伏自己,如御者調馬。
[出曜經] 自為自衛護,自歸求自度,是故躬自慎,如商賈良馬。
昔佛在羅閱城竹園迦蘭陀所。爾時耆域藥王請佛及比丘僧,又除般特一人。所以然者,以彼般特四月之中不能誦掃帚名得。爾時如來及比丘僧,往到彼家各次第坐,耆域即起行清淨水,如來不受清淨水,耆域白佛言:「不審如來以何因緣不受水?」佛告耆域:「今此眾中無有般特比丘,是故不受水耳。」耆域白佛:「此般特四月之中不能誦掃帚名得,行道放牛牧羊人,皆誦得此偈。何故請此人?」佛告耆域:「汝不請般特者,吾不受清淨水。」時耆域承佛教誡,即遣人往喚般特。佛告賢者阿難:「汝授缽與般特。」佛復告般特:「莫起于坐,遙授缽盂著如來手中。」爾時耆域見神力如是,乃自悔責:「咄我大誤,毀辱賢聖,今日乃知不可犯其口言。」即生恭敬心向般特比丘,乃不慇懃於五百人許。爾時世尊廣說曩昔因緣:「過去久遠無數世時,爾時耆域身躬為馬將,販賣轉易。時,驅千疋馬往詣他國,中路有一馬產駒,其主即以駒與人,驅馬進路。尋進他國與國王相見,王問馬將:『吾今觀此千疋馬,是凡常馬,然其中有一馬,悲鳴聲不與常馬同,此馬必生駁駒,其駒設長大者,價與此千疋馬等。若我得此駒者諸馬盡買,不得駒者吾不買馬。』馬將報曰:『自涉路已來,不憶馬產駒。』王告彼人:『吾誦馬相,聞馬母聲必知其駒好惡。』馬將追憶退還自念:『近於道路此馬母如產駁駒,即與中路主人。』其駒未經旬日便作人語,語其主曰:『若使馬將來索我者,得五百疋馬持我身與,不得五百疋馬莫持與之。』數日之中馬將自至,近留馬駒以相付託:君有養活勞苦,今以一疋好馬贖之,願見相還。其人答曰:吾本不強從君索駒,自君去後勤苦養活,若今以五百疋馬贖,爾乃相還。即如其言以五百疋馬贖,乃得本駒。佛告耆域:汝昔先薄賤馬駒用持乞人,後以五百疋馬贖取,先賤而後貴。今亦如是,請五百比丘,留般特一人,今反貴重般特,薄賤五百人。斯緣久矣,非適今日。是故說:如商賈良馬也。

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