---
title: "大寶積經 · 6 大悲品"
description: "大宝积经是唐代高僧菩提流志翻译的一部重要佛教经典，属于大乘佛教宝积部核心典籍。该经汇集了早期大乘佛教的多部经典，形成于公元2-4世纪，内容涵盖菩萨修行、般若智慧、净土思想等大乘教义。菩提流志奉唐玄宗之命于8世纪完成汉译，共120卷，系统阐述了大乘佛教的修行次第与解脱之道。作为大乘佛教的重要集成经典，大宝积经在中国佛教史上具有崇高地位，对汉传佛教各宗派尤其是华严宗、净土宗的发展产生深远影响，是研究大乘佛教思想体系的关键文献。"
url: "https://rushiwowen.co/en/r/cma8xmlcx147il40438fnmh9j"
---

## 大寶積經卷第七十九

> Maharatnakuta Sutra, Scroll 79

後秦三藏羅什譯

> Translated by Tripitaka Master Kumarajiva of the Later Qin Dynasty

### 富樓那會第十七之三大悲品第六

> Chapter 17, Part 3: Great Compassion, Chapter 6

爾時大目揵連作是念：「希有世尊！世尊成就如是大悲，善能解說諸菩薩事。所以者何？菩薩具足修集佛法，為無生滅示悟眾生。」

> At that time, Mahamaudgalyayana had this thought: "How wonderful, World-Honored One! The World-Honored One possesses such great compassion and skillfully explains the matters of the Bodhisattvas. Why is this? Because the Bodhisattvas fully cultivate and accumulate the Buddha's teachings, yet they reveal and awaken sentient beings to what is neither born nor extinguished."

爾時佛知目連所念，而告之曰：「如是如是。目連！諸佛成就大悲之心。若我弟子聞說此悲具足義者，心則迷悶無所復樂。目連！且置如來大悲。若我具說為菩薩時所有大悲，汝亦迷悶無所復樂。」

> At that time, the Buddha, knowing what Maudgalyayana was thinking, said to him: "Yes, indeed, Maudgalyayana. All Buddhas perfect a heart of great compassion. If my disciples were to hear a full explanation of the meaning of this complete compassion, their minds would become confused and lose all joy. Maudgalyayana, don't even get me started on the Tathagata's great compassion. If I were to fully describe the great compassion I possessed while still a Bodhisattva, even you would be confused and lose all joy."

爾時目連白佛言：「善哉世尊！願說本行菩薩道時大悲少分。」

> Then Maudgalyayana said to the Buddha: "Excellent, World-Honored One! Please share even a small portion of the great compassion you cultivated when you were a bodhisattva walking the path."

佛告目連：「汝今諦聽，善念持之。當為汝說本行菩薩道時大悲少分，當以譬喻解說其義。本行菩薩道時所行大悲說不可盡，而是大悲依於四事。何等為四？是菩薩大悲，菩薩隨所住悲能修佛法，名為大悲。目連！我本於眾生有如是大悲、有如是大願：所有眾生於阿鼻大地獄受諸苦惱，黑繩大地獄、僧伽陀地獄、活地獄、叫喚地獄、大叫喚地獄、炙地獄、大炙地獄，我常代此眾生受諸大地獄中苦，乃至罪畢受諸苦時心無憂悔。目連！若可有是因緣得度眾生，我能盡代，令諸眾生出大地獄。我代受苦一入地獄，盡諸眾生所作罪業，我於爾時心無憂悔。目連！我發如是大願，精進諮問有智，所謂佛及弟子：『可有如是道理因緣代受苦惱，令諸眾生出地獄不？』目連！智者聞已，但為我讚說多聞、深發道心、布施持戒忍辱精進，讚說親近善知識。目連！我聞是已大發精進，為求法故深生欲心，求得成就諸佛大法，勤行精進具諸波羅蜜，深行忍辱。目連！我本云何深行忍辱？本為菩薩時發如是心：十方所有眾生，若有色若無色、若有想若無想、若非有想若非無想，假使是諸眾生盡得人身來詣我所，作是言：『仁者發阿耨多羅三藐三菩提心，我等多所乏短五欲樂具資生之物。汝若不能悉與我者，不得阿耨多羅三藐三菩提。』若是眾生時皆惡口，苦切罵詈妄說過惡，不稱意故以刀杖瓦石加害我身。我於爾時不應生恚、不應悔退，我應如是調伏其心：『是諸眾生愚癡，不知起愚癡業。若我於此愚癡眾生起瞋恨者，與此何異。此不入道，我入善道，我今於此眾生忍受諸苦不起瞋業，心當如地等受好醜。』目連！我本深行如是忍辱。

> The Buddha said to Moggallana, "Listen carefully now and hold these teachings well in mind. I will explain to you a small portion of the great compassion I cultivated when I was practicing the Bodhisattva path, and I will use a simile to clarify its meaning. The great compassion I practiced on the Bodhisattva path is beyond full expression, yet it is founded on four principles. What are these four? It is the great compassion of a Bodhisattva—the compassion that enables a Bodhisattva, wherever they dwell, to cultivate the Dharma. This is called great compassion. Moggallana, in the past, I held such great compassion and such a great vow toward all beings: For all beings suffering in the great hells—the Avici Hell, the Black Rope Hell, the Samghata Hell, the Reviving Hell, the Crying Hell, the Great Crying Hell, the Burning Hell, and the Great Burning Hell—I would constantly take upon myself the suffering of these beings in the great hells. Even until their karmic debts were fully paid and they experienced all such pains, I felt no regret or distress in my heart. Moggallana, if there were a way to free beings through this cause and condition, I would willingly take on all their suffering to lead them out of the great hells. By entering hell once to bear suffering for all beings and exhaust the evil karma they had created, at that time I felt no regret or distress in my heart. Moggallana, I made this great vow and diligently sought wisdom from the wise, namely the Buddhas and their disciples: 'Is there a principle or cause and condition by which one can bear suffering for others and free them from the hells?' Moggallana, when the wise heard this, they praised only the value of extensive learning, generating deep bodhicitta, practicing generosity, upholding moral precepts, cultivating patience, and persevering in effort. They praised the importance of relying on good spiritual friends. Moggallana, having heard this, I became greatly diligent. Out of a deep desire to seek the Dharma, I developed a strong aspiration to attain the great Dharma of the Buddhas. I diligently practiced and perfected all the Paramitas, with profound cultivation of patience (kṣānti). Moggallana, how did I deeply practice patience in the past? When I was a Bodhisattva, I developed this resolve: Suppose all beings—whether with form or without form, with perception or without perception, neither with nor without perception—were to obtain human forms and come to me, saying, 'Noble one, you have aroused the mind of unsurpassed, complete enlightenment. We lack many things: the desirable objects of the five senses and the necessities of life. If you cannot give all of them to us, you will not attain unsurpassed, complete enlightenment.' Moreover, suppose these beings continually spoke harsh words, bitterly scolded and slandered me, falsely accused me of faults, and, dissatisfied with me, harmed my body with knives, sticks, tiles, and stones. At such times, I should not become angry or regretful. Instead, I should tame my mind like this: 'These beings are ignorant and do not understand the karma they create with their ignorance. If I were to feel hatred toward these ignorant beings, how would that make me different from them? They are not on the path, while I have entered the good path. Now, I must endure all suffering from these beings without generating anger. My mind should be like the earth, accepting both what is good and bad with equanimity.' Moggallana, this is how I deeply practiced patience in the past."

「復次目連！我常長夜於一切眾生如視一子。如大長者饒財巨富，多諸珍寶奴婢人使，行百種戒求得一子，深心愛念情無厭足。目連！是長者於子常求好事、常與好事、常與利益不與衰惱。如是目連！我常長夜於諸眾生視如一子，我常長夜為諸眾生求諸好事，而以饒益不與衰惱。目連！我於長夜失道眾生邪道眾生，示以正道令住正道。目連！以是因緣，當知如來長夜於諸眾生深心愛念視如一子。目連！於過去世有賈客眾，夜行失道入於邪徑。夜黑闇故不知所趣，皆作是言：『我等失道，無救無歸無所依止。誰諸眾生，若天、若龍、若夜叉神、若人非人，示導我等令得正道？誰能憐愍饒益我等，於此夜闇邪隘道中與我光明？』目連！爾時空林澤中有外道仙人草菴中住，於夜闇中聞諸賈客悲喚音聲，而作是言：『今諸賈客夜闇於此空林中失道，若我不救則為非理，是諸賈客或為虎狼師子大象野牛諸惡獸等惱害奪命。』目連！仙人即時以大音聲告諸賈客：『汝等勿畏，我今相救，當作光明示汝正道。』爾時仙人安慰告諸賈客已，即以疊衣纏裹兩臂，以油遍灌以火然之，與諸賈客光明示道。目連！時諸賈客皆作是念：『今此仙人甚為希有，為我等故不惜身命。』目連！時是仙人以臂光明照示賈客道已，於諸眾生悲心轉增，作是念：『我得阿耨多羅三藐三菩提時，邪道眾生為作法明示以正道。』目連！我於爾時雖然兩臂，身心不異。何以故？目連！深心菩薩於求他利不貪身命，以淨心布施因緣，臂還平復無有瘡瘢。諸賈客等即得正道，至天明旦見仙人兩臂無有瘡瘢，生希有心：『今是仙人有大神力，能於竟夜然其兩臂為照我等使得正道，然其手臂都不燒然，必成大行、必有大德。』目連！時諸賈客語仙人言：『善哉仙人！能為第一難行苦行。今以是行欲願何事？』仙人答言：『諸賈客！我以此事，願得阿耨多羅三藐三菩提已，當度汝等於生死苦，邪道眾生為說正道。』時諸賈客心大歡喜，皆作是言：『我等當以何事報此仙人？』仙人言：『汝等當共專行善法，慎勿放逸。』諸賈客言：『敬從所誨。』諸賈客等恭敬歡喜，於是別去。目連！汝謂爾時外道仙人，為諸賈客然臂照道，豈異人乎？勿作是念，即我身是。諸賈客者，今千二百五十比丘是。目連！如來長夜怖畏眾生施以無畏，邪道眾生示以正道，無眼眾生令得淨眼，病重眾生能治令差。以是因緣，當知如來長夜於諸眾生深有大悲。

> "Furthermore, Maudgalyayana, I have always regarded all sentient beings as my only child, enduring through the long night of time. Just as a wealthy elder, possessing vast riches, countless treasures, servants, and attendants, observes hundreds of precepts in hoping for a single son—loving and cherishing him deeply without ever tiring—so too, Maudgalyayana, does that elder constantly seek good things for his son, give him good things, provide him with benefits, and never bring him harm or sorrow. In the same way, Maudgalyayana, I have always regarded all sentient beings as my only child throughout the long night. Constantly, I seek good things for them and offer them benefits, never bringing them harm or sorrow. Maudgalyayana, for those beings who have lost their way or follow wrong paths in the long night, I show them the right path and guide them to abide in it. For this reason, you should know that the Tathāgata, throughout the long night, deeply loves and cherishes all sentient beings as his only child. Maudgalyayana, in a past life, there was a group of merchants traveling by night. They lost their way and strayed onto a wrong path. In the pitch darkness, they had no idea where they were going and all cried out: 'We have lost our way, with no help, no refuge, and no one to rely on. Is there anyone among the gods, dragons, yakshas, humans, or non-humans who can guide us back to the right path? Who can take pity on us and help us, bringing us light in this darkness and narrow, wrong path?' Maudgalyayana, at that time, in the empty forest and marshland, there was a hermit sage dwelling in a grass hut. Hearing the lamentations of the merchants in the dark night, he thought, 'These merchants have lost their way in this empty forest at night. If I do not help them, it would be wrong. These merchants could be attacked and killed by tigers, wolves, lions, elephants, wild buffaloes, or other dangerous beasts.' Maudgalyayana, the sage then called out to the merchants in a loud voice, saying, 'Do not be afraid. I will now rescue you and create light to show you the right path.' After comforting the merchants, the sage wrapped his arms in cloth, soaked them in oil, and set them on fire, using the flames as a torch to light the way for the merchants. Maudgalyayana, the merchants all thought, 'This sage is truly extraordinary—he does not begrudge his own life and body for our sake.' The sage, having shown the merchants their path by the light of his burning arms, felt his compassion for all beings grow even stronger. He vowed, 'When I attain unsurpassed, perfect enlightenment, I will guide those on wrong paths by illuminating the true Dharma for them.' Maudgalyayana, at that time, although I burned both my arms, my mind and body remained unwavering. Why? Maudgalyayana, a practitioner of deep compassion, seeking the benefit of others, does not cling to his own life or body. By the power of his pure intention and giving, his arms healed completely without any scars. The merchants, having found the right path, were able to continue. When dawn broke, they saw that the sage's arms had no burns or scars. Filled with wonder, they said, 'This sage has great spiritual power! He burned his arms all night to give us light and show us the right path, yet his arms are completely unscathed. He must be a great practitioner of virtue and a man of profound goodness!' Maudgalyayana, the merchants said to the sage, 'Excellent, holy man! You have performed the first and most difficult of ascetic practices. What do you wish to achieve by such deeds?' The sage replied, 'Merchants, through this act, I vow that once I attain unsurpassed, perfect enlightenment, I will deliver you from the suffering of birth and death, and for those on wrong paths, I will teach the right path.' At this, the merchants were overjoyed and said, 'How can we repay this holy man?' The sage said, 'You should all diligently practice good deeds and never indulge in heedlessness.' The merchants replied, 'We respectfully follow your guidance.' Then, with reverence and joy, they parted ways. Maudgalyayana, do you think the hermit sage who burned his arms to light the way for those merchants was someone else? Do not think so—it was me, the Tathāgata, in a past life. Those merchants are none other than the current group of 1,250 monks. Maudgalyayana, the Tathāgata, throughout the long night, grants fearlessness to fearful beings, shows the right path to those on wrong paths, gives clear vision to the blind, and cures the gravely ill. For these reasons, you should know that the Tathāgata, throughout the long night, possesses great compassion for all sentient beings."

「復次目連！過去久遠，於此閻浮提中大病劫至，眾生普為大病所惱。爾時閻浮提王名摩醯斯那，有八萬四千大城，王於此中威勢自在。時王最大夫人懷妊，若以身手觸諸眾生病皆除差。月滿產男，生已即言：『我能治諸病人。』又亦生時，閻浮提內諸天鬼神皆共唱言：『今王所生便是人藥。』以是音聲普流聞故，字為人藥。時人皆將病人示此王子，諸病人至，王子手觸、若以身觸，即皆得差安隱快樂。如是展轉閻浮提內，皆將病人以示王子。王子手觸病皆除差安隱快樂。目連！人藥王子於千歲中如是治病，後則命終。命終之後諸病人來，聞其已死憂愁涕泣：『誰復度我病痛苦惱？』諸病人言：『人藥王子於何燒身？』問知所在，趣其燒處，出骨擣末以塗其身，即皆得差，作是唱言：『人藥王子於今猶能治諸病人。』目連！如是因緣治諸病人，骨漸消盡。骨盡之後，至然身處取地灰炭，各塗其身，病皆得差。目連！如是人藥王子於大病劫，以是方便治諸病人。目連！汝謂爾時人藥王子，豈異人乎？勿作是念，即我身是。我於多病苦惱眾生無救無依，療治其病。我今得阿耨多羅三藐三菩提，亦以大智慧藥治諸眾生畢竟盡苦。目連！我為眾生受身，隨可饒益即便饒益。目連！以是因緣，當知故為眾生受身而作饒益。

> “Furthermore, Maudgalyāyana, a long time ago in the distant past, a great plague came to this Jambudvīpa, and all beings were severely afflicted by it. At that time, the king of Jambudvīpa was named Maheśvara. He had eighty-four thousand great cities and ruled over them with power and authority. The king’s principal queen became pregnant, and when she touched the sick with her hands or body, their illnesses were cured. When her pregnancy came to term, she gave birth to a son. As soon as he was born, he said, ‘I can cure all the sick.’ At his birth, all the gods and spirits in Jambudvīpa proclaimed together, ‘This child born to the king is the medicine for humanity.’ Because this announcement spread everywhere, he was named Mānarauṣadha (Medicine for Humanity). From then on, people brought their sick to this prince. When the sick came, the prince touched them with his hand or body, and they were all cured, becoming peaceful and happy. In this way, throughout Jambudvīpa, everyone brought their sick to the prince, and wherever he touched them, they were cured and found ease. Maudgalyāyana, for a thousand years, the prince Mānarauṣadha healed the sick in this way, and then his life ended. After his death, the sick came, heard that he had died, and wept in sorrow, crying, ‘Who will now save us from the pain and affliction of illness?’ They said, ‘Where was the prince Mānarauṣadha cremated?’ Finding the place, they went there, took the ashes and ground his bones into powder, and applied it to their bodies. All were cured, and they proclaimed, ‘Even now, the prince Mānarauṣadha can still heal the sick.’ Maudgalyāyana, in this way, by this cause, he healed many sick people, and his bones gradually disappeared. When the bones were gone, people took the ashes and charcoal from his cremation site and applied them to their bodies, and their illnesses were all cured. Maudgalyāyana, this prince Mānarauṣadha—do not think he was someone else. It was myself in a past life. At that time of the great plague, I treated the sick in this manner. Now that I have attained Supreme Perfect Enlightenment, I also use the great medicine of wisdom to cure all beings of their suffering, leading them to complete freedom from pain. Maudgalyāyana, I take on a body for the sake of beings, and whenever a form can bring them benefit, I take that form to help them. For this reason, you should understand that I intentionally take on a body to benefit beings.”

「復次目連！過去久遠我曾獨行，時有惡獸來奪我命欲噉我肉。我臨死時心發是願：『我今死後，當生於此空林澤中作大畜身，若諸惡獸奪我命者，悉皆令得充足飽滿。所以者何？是諸惡獸常害小蟲以噉其肉，多起殺罪而不飽足。』我時發願，當生於此作大畜身，令諸噉肉飲血眾生皆得飽足。即時死已，於中化生作大畜身，令諸惡獸飲血噉肉皆得充足。如是展轉百千萬億那由他世，故為受身饒益眾生乃至一劫。目連！若我自說本行道時，飢渴眾生以身血肉施令飽滿，若以一劫若減一劫說不可盡。目連！我本如是於諸苦惱眾生深生悲心。

> "Further, Maudgalyayana, in the distant past, I once walked alone. At that time, a fierce beast came to take my life and devour my flesh. As I faced death, I made a vow: 'After I die, may I be reborn in this vast wilderness as a large animal, so that any fierce beasts that take my life may have their fill and be fully satisfied. Why? Because these fierce beasts often prey on small creatures, eating their flesh, committing many killing offenses yet never feeling satisfied.' At that moment, I vowed to be born as a great animal in this place, so that all beings who feed on flesh and drink blood could be satisfied. As soon as I died, I was reborn there as a large animal, providing enough meat and blood for all the fierce beasts to feast on. Thus, through hundreds, thousands, tens of thousands, billions, and countless lifetimes, I continued to assume such a body for the benefit of beings, even for an entire kalpa. Maudgalyayana, if I were to fully describe the path of my past practice—how I offered my own body, flesh, and blood to satisfy the hunger and thirst of beings—I could not finish telling it even in a full kalpa or less. Maudgalyayana, such was my deep compassion for all beings caught in suffering."

「復次目連！過去久遠我念本身，見諸苦惱眾生即作是念：『我今不應捨而不救。』即至其所而問之言：『汝有何苦？何所須欲？』答言：『仁者！我等今者甚大飢渴。』我聞是已即語之言：『汝等今須何等飲食？』答言：『我等唯欲飲血噉肉。若能以身血肉與我，我則快樂無復病痛。』我即許之，便自割肉出血與諸眾生。目連！我於爾時心無悔惜、不愁不沒，但作是念：『我今割肉亦滅爾所生死苦分。』我常長夜樂如是施，如是施已深得歡樂。以是因緣，當知如來於諸眾生深有大悲。

> "Moreover, Maudgalyayana, long ago in the distant past, when I recall my own former lives, I saw sentient beings suffering greatly and thought to myself: 'Now I should not abandon them without offering help.' So I went to them and asked, 'What trouble are you facing? What do you need?' They replied, 'Venerable one, right now we are extremely hungry and thirsty.' Upon hearing this, I said to them, 'What kind of food and drink do you need?' They answered, 'We only want to drink blood and eat flesh. If you could give us your own body’s flesh and blood, we would be joyful and free from pain.' I agreed to this, and proceeded to cut my own flesh and let my blood flow for those beings. Maudgalyayana, at that time, I had no regret or reluctance in my heart, nor was I sorrowful or disheartened. I simply thought, 'By cutting my flesh now, I am also reducing the share of suffering in this cycle of birth and death.' I always delight in such giving, even throughout the long night of time, and after giving in this way, I gained profound joy. Because of this, you should know that the Tathagata has great compassion for all sentient beings."

「目連！我念過去時世有王名為大力，有大德力厚種善根。時大力王而作是念：『我今何不設大施會充滿眾生？』作是念已，設大施會恣所求欲，須食與食、須飲與飲、有須衣服臥具、金銀寶物、車乘錢財，有須車𤦲馬瑙、頗梨琉璃、珊瑚虎珀等寶，悉能與之。花香瓔珞、塗香末香、繒綵幢蓋、男女大小、奴婢人使、象馬牛羊、田地產業，皆悉與之。目連！是大力王如是大施。爾時帝釋而作是念：『我今何不與此國王作障礙事，令其不果。』時即自化作婆羅門，往詣王所而問王言：『今大會中何所布施？』答言：『婆羅門！我所有物悉以布施，無所愛惜。』婆羅門言：『汝所志願，我今所乞能見與不？』大力王言：『我既發言，所有盡與。』婆羅門言：『王如是者，我今須王身分。』王便念言：『是婆羅門不須財物，今來直欲破我大施。我若不以身分與者，我則自破大會施事。』作是念已，語婆羅門言：『與汝身分，截取持去。』婆羅門言：『大王今者作如是語，將無悔耶？』大力王言：『我心不悔。但以今者多有乞人四方來集，我皆應使悉得滿足。』婆羅門言：『我今一人尚不充足，何論餘人。』目連！時大力王即以利刀自割其臂與婆羅門：『汝可取是一臂。』目連！其大力王自割臂時，心無變異無有悔恨。如是一心布施故、能捨一切故，臂還平復。時大力王以刀割身分與婆羅門，與已還生。目連！爾時帝釋以是因緣天福則盡，心熱苦惱大喚，現身即墮阿鼻大地獄中。目連，汝謂爾時大力國王以身施者，豈異人乎？勿作是念，即我身是。爾時帝釋欲障礙我大施會者，豈異人乎？勿作是念，即調達是。目連！是時調達癡人生嫉恚心，欲障我施而不能壞，墮大地獄。我今得阿耨多羅三藐三菩提，設大法施，調達癡人猶生恚嫉，貪利養故，謀合人眾欲共殺我。我時經行在於耆闍崛山下，自上山上機關發石。自破善根於我生惡，自失利養豪尊勢力，身墮阿鼻大地獄中。目連！我於調達癡人無有身口意惡，而於長夜以我為怨，世世障我修集善法，而亦不能障我行善。我常長夜慈悲覆潤，而不能使以我為親。目連！調達世世不識我恩，我今舉手，如調達等亦復不識天人世間阿修羅恩，如是等人入邪定位。目連！調達於後臨入阿鼻大地獄時，於我乃生深實好心，此亦是如來威神之力。調達第一不知恩義，臨入阿鼻大地獄時，聞大聲言：『癡人調達！瞋恚於佛，不可殺人而欲橫起殺害因緣。以是罪故，今墮阿鼻大地獄中。』聞是大怖心即摧伏，而作是言：『我今唯以肉骨一心歸命於佛。』心即得樂於佛生信，作大音聲，即入阿鼻大地獄中。以是因緣，後出地獄得生人中，出家學道得辟支佛，號曰骨髓。目連！我今授調達記作辟支佛，則為已度於生死苦。目連！我度調達如我本願。所以者何？我於先世要度調達：『我當度汝，餘無度者。』目連！調達但於我所種涅槃因緣，不於餘種。調達從是已後，亦復不於餘種善根，但於我所信心清淨，言歸命佛。以是善根因緣，後得辟支佛道。

> <span>Maudgalyāyana, I recall in ages past there was a king called Great Strength, who was mighty in virtue and had deeply planted roots of goodness. Then King Great Strength thought: 'Why don't I hold a great almsgiving to satisfy all beings?' After this thought, he set up a vast charitable gathering, granting whatever was desired: food to the hungry, drink to the thirsty, and to those who needed clothing, bedding, gold, silver, jewels, carriages, or money. He even gave away treasures like carnelian, agate, crystal, lapis lazuli, coral, amber, etc. He bestowed fragrant flowers, garlands, perfumed ointments, incense powders, silk banners and canopies, men and women young and old, slaves and servants, elephants, horses, cattle, sheep, lands and estates. Maudgalyāyana, such was King Great Strength's great almsgiving. At that time, Śakra, the lord of gods, thought: 'Why don't I create obstacles for this king and prevent his success?' So Śakra transformed himself into a brāhmaṇa and went to the king, asking: 'In this grand offering, what are you giving away?' The king replied: 'Brāhmaṇa, I give away all I possess, holding nothing back.' The brāhmaṇa said: 'As for what you desire, can you grant what I now beg for?' King Great Strength said: 'Since I have made this vow, I give away everything.' The brāhmaṇa said: 'If so, I now need a part of your Majesty's own body.' The king then thought: 'This brāhmaṇa does not want material goods; he has come to break my great giving. If I do not give him a part of my body, I would be ruining this charitable event myself.' With this thought, he told the brāhmaṇa: 'I will give you a part of my body—cut it off and take it away.' The brāhmaṇa asked: 'Great King, speaking thus, will you not regret it later?' King Great Strength said: 'My mind feels no regret. But right now, many beggars have gathered from all directions, and I must satisfy them all.' The brāhmaṇa said: 'You cannot even satisfy this one person, let alone others.' Maudgalyāyana, King Great Strength then took a sharp knife and cut off his own arm, offering it to the brāhmaṇa, saying: 'You may take this arm.' Maudgalyāyana, when King Great Strength cut off his own arm, his mind did not waver, nor did he feel any regret. Because he gave with a unified mind and could renounce everything, his arm was restored and healed. Thus the king cut off a part of his body, gave it to the brāhmaṇa, and it grew back. Maudgalyāyana, because of this incident, Śakra's heavenly merit was exhausted; his heart burned with suffering and anguish, and he cried out loud, falling directly into the great Avīci hell in that very life. Maudgalyāyana, do you think the king who offered his body back then was someone else? Do not think so: that king was myself. Do you think the Śakra who tried to obstruct my great almsgiving was someone else? Do not think so: that was Devadatta. Maudgalyāyana, at that time Devadatta, a foolish person, harbored jealousy and ill will, trying to obstruct my giving but failing, and thus fell into a great hell. Now that I have attained supreme perfect enlightenment and established the great Dharma giving, this foolish Devadatta still grows hateful and jealous, greedy for offerings and fame, plotting with a crowd to kill me. As I was walking meditation at the foot of Mount Gṛdhrakūṭa, he released a stone from a catapult on the mountain summit. He destroyed his own roots of goodness through hostility toward me, lost his advantages, dignity, and power, and fell into the great Avīci hell. Maudgalyāyana, I never harbored any physical, verbal, or mental ill will toward that fool Devadatta. Yet over countless lives, he regarded me as an enemy, always trying to obstruct my cultivation of good dharmas, but he could never hinder my practice of goodness. I constantly covered him with compassion and kindness through the long night of existence, yet he could never accept me as kin. Maudgalyāyana, lifetime after lifetime, Devadatta failed to recognize my kindness. I now raise my hand: beings like Devadatta do not recognize the kindness of gods, humans, or asuras; such people fall into wrong fixed views. Maudgalyāyana, when Devadatta was about to enter the great Avīci hell, he finally developed a deeply sincere and good intention toward me—this too is the power of the Tathāgata's majestic presence. Devadatta, most ungrateful and unaware of grace, just before entering the great Avīci hell, heard a loud voice saying: 'Fool Devadatta! You bore hatred toward the Buddha, scheming to kill the unkillable. For this crime, you now fall into the great Avīci hell.' Terrified by that sound, his mind was subdued, and he said: 'Now, with only my flesh and bones, I single-heartedly take refuge in the Buddha.' His mind found ease, and he developed faith in the Buddha. Calling out loudly, he entered the great Avīci hell. Because of this, after emerging from hell he will be reborn as a human, leave home to cultivate the path, and attain the state of a pratyekabuddha named "Marrow." Maudgalyāyana, I now prophesy that Devadatta will become a pratyekabuddha—thus he will already be liberated from the suffering of birth and death. Maudgalyāyana, I have liberated Devadatta, fulfilling my original vow. Why? In a former life I vowed to save Devadatta: 'I will liberate you; no one else will.' Maudgalyāyana, Devadatta only planted the causes for nirvāṇa with me, not with anyone else. From now on, he will no longer plant roots of goodness elsewhere, but only in me, with a clear and faithful mind, saying 'I take refuge in the Buddha.' Through the power of this good root, he will later attain the path of a pratyekabuddha.</span>

「目連！我常長夜於諸眾生如父母想，愍其孤窮無有財物，往來生死險難惡道，愚癡無智常盲無目，誰能示導？誰能救護？唯我一人應示應救。目連！我念是已，若有眾生惡口罵我，我不還報。苦切責我，我亦不報。若瞋若打，我終不報。所以者何？我應常與一切眾生畢定安樂、應除一切苦惱衰患，今我不應與諸苦惱。是諸眾生誰能忍者？唯我能忍。我今當學眾生忍法、善寂滅法、柔和順法，當如調伏大象，不如不調伏象。目連！譬如調伏大象，入戰陣時心不退縮，能忍鼓聲螺聲角聲大叫喚聲，聞如是等可畏音聲不驚不畏。能忍寒熱蚊虻毒蟲風雨飢渴，能忍種種鋒劍所傷，弓弩箭矟刀鉾戟劍鐵輪鞭打，皆能忍受不驚不畏，直衝戰陣不退不縮。目連！調伏大象不作是念：『我於賊陣不能衝入。』但作是念：『我當勝此賊陣。』目連！我本行菩薩道時，發大心願亦復如是，於諸眾生調伏其心。若諸眾生惡口罵我，我不加報。於我有諍，我亦不報。若以刀杖瓦石加我及奪我命，我於爾時心不退轉於阿耨多羅三藐三菩提，亦不分別是則可受是不可受、是應親近是不應近，於是事中無憂無悔無有恚恨，於菩薩道心無厭離。不作是念：『我今不能入大賊陣。』但作是念：『我能破是大惡賊陣，當得阿耨多羅三藐三菩提，度脫三界無量眾生。』目連！我本行菩薩道時所行忍辱，於諸眾生所有慈悲，若以言說不可得盡。

> “Maudgalyāyana, for a long, dark night I have regarded all sentient beings as my own parents, moved by their loneliness and poverty, without spiritual wealth, drifting through the dangerous and difficult paths of birth and death, ignorant, foolish, and blind—who can guide them? Who can protect them? I alone should guide and protect them. Maudgalyāyana, having reflected thus, if any sentient being abuses me with harsh words, I do not retaliate. If they bitterly scold me, I do not retaliate. If they get angry or strike me, I will not retaliate. Why is that? Because I should always give all sentient beings ultimate peace and happiness, and remove all suffering and affliction—I should not instead give them suffering. Among all these beings, who can endure this? Only I can endure. I must now learn the patience towards sentient beings, the method of perfect stillness, the gentle and compliant way, like a well-tamed elephant, not an untamed one. Maudgalyāyana, imagine a well-tamed elephant entering a battlefield: its mind does not shrink back; it can endure the sounds of drums, conch shells, horns, and loud cries; upon hearing such frightening noises, it does not panic or become afraid. It can endure cold, heat, mosquitoes, poisonous insects, wind, rain, hunger, and thirst. It can endure all kinds of wounds from sharp swords, arrows, lances, halberds, and iron wheels, even whips and lashes—all of which it tolerates without fear or retreat. It charges straight into battle, never shrinking back. Maudgalyāyana, a well-tamed elephant never thinks, ‘I cannot charge into the enemy ranks.’ Rather, it thinks, ‘I will defeat this enemy formation.’ Maudgalyāyana, when I was originally practicing the bodhisattva path, I made great vows just like that, disciplining my mind towards sentient beings. If beings abuse me with harsh words, I do not retaliate. If they quarrel with me, I do not retaliate. If they strike me with knives, staffs, tiles, or stones, or even take my life—at that moment, I remain unwavering in my resolve for unsurpassed, perfect enlightenment. I do not discriminate, thinking, ‘This is acceptable, this is not,’ or ‘This should be cherished, this should not.’ In such matters, I have no worry, no regret, no hatred. My heart never tires of the bodhisattva path. I never think, ‘I cannot enter the great enemy formation.’ Instead, I think, ‘I can break through this great horde of evil foes and attain unsurpassed, perfect enlightenment, liberating countless beings from the three realms.’ Maudgalyāyana, when I originally practiced the bodhisattva path, the patience I cultivated and the compassion I held towards all sentient beings cannot be fully expressed in words.”

「復次目連！過去久遠有外道仙人名為忍力，受如是法，我於眾生不生瞋恨。爾時有魔名為惡意，而作是念：『我今何不往詣仙人壞其忍法，令發起瞋恨退捨忍心。』即遣巧罵千人前後圍繞，惡口罵詈妄說其過，穢言鄙詞苦切備至。行時亦罵，到聚落亦罵，入聚落亦罵，食時亦罵，食已亦罵，從座起亦罵，從聚落出亦罵，還至住處林樹亦罵，立亦罵，坐亦罵，臥亦罵，經行時亦罵，乃至息入息出亦罵，常隨逐罵，種種不淨醜惡罵詈無有休息。目連！爾時千人為魔所使，於八萬四千歲惡口罵詈忍力仙人。爾時惡意魔於忍力仙人入聚落時，自以屎灌其頭上、著鉢中、塗衣鉢身，以糞掃灑其頭上。時忍力仙人八萬四千歲健罵千人惡口罵詈輕賤，心終不瞋恨，乃至不生退沒之心，亦不自言我有何罪，終不生怨恨。八萬四千歲亦不以惡眼視惡意魔，亦不自言我有何罪。目連！是健罵千人罵於忍力仙人過八萬四千歲已，知不可壞，生淨信心懺悔除罪，作是言：『汝以是事欲求何法？我亦願得是法。』目連！是健罵千人於仙人所得清淨心，供養恭敬尊重讚歎。仙人既受供養，而亦不生貪愛之心。目連！汝謂爾時忍力仙人，豈異人乎？勿作是念，則我身是。我時受是忍辱法，惡意魔所遣千人，惡口罵詈不休不息常輕於我，亦不能令我心異。目連！健罵千人於忍力仙人生清淨心已，懺悔罵罪，隨學忍力仙人，發阿耨多羅三藐三菩提心。我時教化令住佛法，是千人具足是六波羅蜜次第成佛，皆已入於無餘涅槃。目連！汝謂爾時惡意魔，常遣千人罵詈我者，豈異人乎？勿作是念，即調達是。

> Furthermore, Maudgalyāyana, in the distant past there was a non-Buddhist sage named Forbearance. He practiced a teaching that said: "I will not harbor anger or hatred toward any living being." At that time, there was a demon named Wicked Intent who thought, "Why don't I go meet this sage and break his practice of forbearance, making him angry and causing him to give up his patient mind?" So he sent a thousand skilled abusers to surround the sage and hurl insults at him—falsely accusing him of faults, using vulgar and bitter language without mercy. They insulted him as he walked, as he entered a village, while he was inside the village, while he ate, after he ate, as he stood up, as he left the village, when he returned to his dwelling in the forest, while standing, sitting, lying down, walking in meditation, and even as he breathed in and out. They followed him incessantly, showering him with every kind of filthy, ugly abuse without pause. Maudgalyāyana, for eighty-four thousand years, those thousand men, driven by the demon, cursed and reviled the sage Forbearance with foul language. When the sage entered a village, Wicked Intent even poured excrement on his head, put it in his alms bowl, smeared it on his robes and body, and splattered filth all over his head. Yet throughout those eighty-four thousand years of harsh insults from the thousand abusive men, Forbearance never became angry. His mind never wavered or retreated. He never said, "What have I done wrong?" nor harbored any resentment. He never even looked at the demon Wicked Intent with an angry eye, nor did he ever ask, "What is my offense?" Maudgalyāyana, after those eighty-four thousand years, when the thousand abusers saw that they could not break his forbearance, they developed a pure, trusting faith. Repenting their sins, they said to him, "What teaching are you seeking through this practice? We too wish to attain this teaching." They then gained a purified mind toward the sage, offering him respect, reverence, and praise. Yet even as he received their offerings, the sage's heart remained free from attachment. Maudgalyāyana, do not think the sage Forbearance was someone else. It was I myself. At that time, I practiced this patience, and the thousand men sent by the demon Wicked Intent slandered and insulted me without rest, always belittling me, yet they could not disturb my mind. After the thousand men developed a pure mind toward the sage Forbearance, they repented their abusive words. Following his example of patience, they awakened the mind of supreme, perfect enlightenment. I then taught them and led them to dwell in the Buddha's path. Those thousand men fully cultivated the six perfections, one by one, attained Buddhahood, and have all entered final nirvana. Maudgalyāyana, do not think the demon Wicked Intent, who constantly sent those thousand men to abuse me, was someone else. It was Devadatta himself.

「復次目連！我念過世，自以其身施與眾生，為世間人而作奴僕。爾時眾人種種使我，有人使我分除屎尿、有人使我作除糞人、有人使我除土、有人使我取草、有人使我取穀米乳酪蘇油蜜、有人使我取薪炭火水，如是等種種事務皆使我取。目連！我不憶爾時生如是心，有人使我分除屎尿不隨去者，有人使我取花香瓔珞塗香末香飲食果𦬔而便隨去。目連！我不憶爾時所好作務隨去，不好作務而不隨去。目連！我不念爾時隨剎利不隨婆羅門，隨婆羅門不隨剎利，隨逐毘舍不隨首陀羅，隨逐首陀羅不隨毘舍，隨逐剎利、婆羅門不隨毘舍、首陀羅，隨逐毘舍、首陀羅不隨剎利、婆羅門。亦不念有如是差別，是人大是人小，隨逐是人不隨是人。目連！但隨先喚我者，歡喜隨去。目連！我念本行菩薩道時，不念有人以如法事使我令作，終無有力而不為作。目連！我念本行菩薩道時，無有為事而不究竟，無有作善而善不終訖。舉要言之，我念本行菩薩道時，未曾貪身，何況財物。我行菩薩道時，於財物中不生我物想，我但以先業果報有財，於是財物生如是念：『此物當與眾生共用，於此物中我有分者眾生亦有。』目連！隨我行菩薩道得近佛法，不作是念：『於我物中言我有分、眾生有分，但念所有物是眾生物、我無有分。』目連！隨我得近佛法，則於其中樂不貪著、不攝不取，樂遠離諸法、不樂受諸法，樂一切空法、不樂一切法有，樂一切法寂、不樂諸法事相，樂本性無所有、不樂本性有所有。目連！我念本行菩薩道時，無量百千萬世，於夜闇中自然其身，失道眾生照示道處。目連，我念本行菩薩道時，無量百千萬世，噉肉眾生割肉施與。目連。我念本行菩薩道時。無量百千萬世。飲血眾生刺血施與。令得飽滿快樂。目連！舉要言之，於世間中若諸財物資生所用，於諸眾生終不貪惜，皆為不惱不害眾生，智者所許、賢聖所讚。我常如是長夜於諸眾生深行悲心。

> "Furthermore, Maudgalyāyana, I recall in a past life, I gave my very body to living beings and became a servant for the people of the world. At that time, people ordered me about in many ways: some had me clear away filth and urine, some had me work as a latrine cleaner, some had me move dirt, some had me gather grass, some had me fetch grain, milk, curds, butter, oil, and honey, and some had me bring firewood, charcoal, fire, and water—all kinds of tasks they made me do. Maudgalyāyana, I do not recall ever thinking at that time: 'I will go with those who ask me to clear away filth and urine, but not go with those who ask me to gather flowers, incense, garlands, perfumes, powders, food, or fruit.' Nor do I recall ever thinking: 'I will go with pleasant tasks and not with unpleasant ones.' Maudgalyāyana, I do not recall at that time favoring the Kṣatriya class over the Brāhmaṇa, nor the Brāhmaṇa over the Kṣatriya; nor following the Vaiśya and not the Śūdra, nor the Śūdra and not the Vaiśya; nor following the Kṣatriya and Brāhmaṇa while ignoring the Vaiśya and Śūdra, nor the reverse. I did not discriminate thinking: 'This person is important, this person is insignificant—I will follow this one but not that one.' Rather, Maudgalyāyana, I simply went joyfully with whoever called me first. Maudgalyāyana, I recall that during my practice of the Bodhisattva path, I never refused to do any rightful task I was asked to do, nor was there any task I was incapable of completing. I recall that during that time, there was no work I began but left unfinished, and no good deed I started but failed to complete. In short, Maudgalyāyana, during my practice of the Bodhisattva path, I never held attachment even to my own body, let alone to material possessions. When I had wealth, I did not think, 'These things are mine.' Rather, I saw that any wealth I had came as the fruit of past actions, and I thought: 'These things should be used for the common good of all beings. In these things, I have a share, and beings also have a share.' Maudgalyāyana, as I advanced further along the Bodhisattva path and drew closer to the Buddha's teachings, I no longer thought, 'In these things, I have a share and beings have a share.' Instead, I thought: 'All these things belong to beings; I have no share in them.' Maudgalyāyana, as I drew closer to the Buddha's teachings, I came to take pleasure in non-attachment, not in grasping or possessing. I delighted in staying detached from all conditioned things, not in accepting them. I rejoiced in the emptiness of all phenomena, not in their existence. I found joy in the still peace of all things, not in their physical forms. I was happy in the truth that all things have no intrinsic nature, not in the notion that they possess a fixed reality. Maudgalyāyana, I recall that during my practice of the Bodhisattva path, for countless hundreds of thousands of lifetimes, I would burn my own body in the darkness to light the way for beings who had lost their path. Maudgalyāyana, I recall that during my practice of the Bodhisattva path, for countless hundreds of thousands of lifetimes, I would cut flesh from my own body to give to beings who ate flesh. Maudgalyāyana, I recall that during my practice of the Bodhisattva path, for countless hundreds of thousands of lifetimes, I would pierce myself to give blood to beings who drank blood, satisfying them and bringing them happiness. Maudgalyāyana, in short, I never begrudged any material thing or livelihood resource to any being. Everything was done without harming or disturbing any living being, in a way that wise ones accept and noble ones praise. Thus, throughout that long night of time, I continuously cultivated deep compassion toward all beings."

「復次目連！我念過去作賈客主名為吉利，入於大海取大珍寶，安隱而出還達本國。是人入城到家門前，是時城中多有乞兒，圍繞在前作如是言：『善來安隱吉利大檀越！我等欲有所乞。若見許者，我等當乞。』目連！爾時吉利語諸乞人：『汝等可乞我所有物，能以相與無所貪惜。』時諸乞人語吉利言：『汝從大海所得寶物盡以與我，我等若爾皆得吉利。』如是目連！吉利即時以諸珍寶盡與乞兒，凡有八十億摩尼珠，一一皆直百億兩金。目連！是吉利以是多物施已，心無有異不生疑悔。爾時吉利以多寶物與乞人已，不入其家，復還至海採取珍寶。入海之後倍得寶物，過八十歲還到本國。欲入城時，見犯罪人殺者執縛，打惡聲鼓街巷唱令，將至殺處加以刑戮。時應死者遙見吉利，作是言：『賈客主施我無畏，救我死罪與我壽命。汝是大檀越賢善好人。』吉利聞已語應死者：『咄人！我今施汝無畏，救汝死罪。』即至殺者所，人人皆與一摩尼珠，價直一億兩金。『汝今小住，待我今者至王邊還。』爾時吉利疾至王所，白言大王：『我欲以好珍寶買此人命。』王答吉利：『是人罪不可恕，不可得買。若必欲買，汝所有物盡以與我，并自伏死乃可得脫。』目連！爾時吉利聞已歡喜，我得大利得滿所願，能救此人得稱我意。即時吉利得救此人免於死罪，即以居家所有財物，及於大海所得珍寶，無量千億金銀寶物，皆送與王。白大王言：『可放此人。我所有物盡現在此。』王受物已語殺者言：『將吉利殺。』答言：『爾諾。』受王命已，即縛吉利將至殺處，右手舉刀欲斫吉利。手直不下驚怪恐怖，即將吉利白王此事。目連！王聞此語，即自執刀欲殺吉利。舉刀欲斫，其王即時兩臂落地，得大衰惱發聲而死。目連！汝謂爾時吉利賈客主，豈異人乎？勿作是念，即我身是。爾時王者，即調達癡人是。目連！爾時調達欲奪我命，不能得奪。至於今世，我得阿耨多羅三藐三菩提，欲奪我命而亦不能。何以故？如來一切世間天人阿修羅中無能害者，何況調達癡人。調達於今謀集惡人來欲殺我，亦自方便欲得殺我，而失利養名聞勢力，生身直入阿鼻地獄。目連！我本行菩薩道時，不見利益眾生如調達者，而調達不知恩義。我本修菩薩道時，於眾生中猶如父母，以是因緣，當知如來於諸眾生悲心深厚。

> Furthermore, Maudgalyayana, I recall a past life when I was a merchant leader named Jili. I set sail across the great ocean, obtained priceless treasures, and returned safely to my homeland. As I approached the gate of the city, many beggars surrounded me and said, "Welcome back safely, generous Jili! Great benefactor, we wish to ask something of you. If you permit us, we will make our request." Maudgalyayana, at that time, Jili said to the beggars, "Ask for whatever I possess. I will give it to you without any stinginess." The beggars then said, "Give us all the treasures you brought back from the sea. Then we, too, will enjoy good fortune." Upon hearing this, Maudgalyayana, Jili immediately gave away all his jewels to the beggars — a total of eighty million priceless gems, each worth one hundred billion ounces of gold. After giving away this immense wealth, Jili felt no regret or hesitation. Then, rather than entering his home, he returned to the sea to gather more treasures. This time, he obtained twice as much treasure and, after eighty years, came back to his homeland. As he was entering the city, he saw a condemned criminal being led to execution. The executioners beat the drum of doom, proclaiming the man's crime in the streets. The condemned man, seeing Jili from afar, cried out, "Merchant leader! Grant me safety, save me from this death sentence, and give me my life! You are a great benefactor, a kind and good man." Hearing this, Jili said to the condemned man, "Friend! I now grant you safety and save you from this death." He then went to each executioner and gave each one a jewel worth one hundred million ounces of gold, saying, "Wait a moment, until I return from seeing the king." Jili quickly went to the king and said, "Great King, I wish to buy this man's life with precious treasures." The king replied, "This man's crime is unforgivable; he cannot be bought. If you insist, you must give me everything you own and also offer your own life in exchange for his freedom." Maudgalyayana, upon hearing this, Jili rejoiced, thinking, "I have gained great benefit and achieved what I desired — to be able to save this man and fulfill my goal." Without hesitation, Jili took all his household possessions and all the treasures he had gathered from the sea — countless billions of gold and silver and jewels — and presented them to the king, saying, "Great King, you may release this man. All my possessions are now before you." The king accepted the offerings and then said to the executioners, "Now, put Jili to death." They replied, "As you command," and bound Jili, leading him to the execution ground. As a swordsman raised his blade to strike Jili, his arm would not come down. Startled and terrified, the executioner brought Jili back to the king and reported this. Maudgalyayana, hearing this, the king himself took the sword and tried to kill Jili. But as he raised the blade, both of his arms instantly fell to the ground. Overcome with anguish, the king cried out and died. Maudgalyayana, do you think that merchant leader Jili was someone else at that time? Do not think so — he was I myself. And the king was none other than the foolish Devadatta. Maudgalyayana, even in that past life, Devadatta could not take my life. Now, in the present life, since I have attained Supreme Perfect Enlightenment, he wishes to take my life but still cannot. Why is this? Because no one among all beings, gods, humans, or demons in the world, can harm the Tathagata — much less the foolish Devadatta. Now, Devadatta has plotted with evil people to come and kill me, and he has also tried in various ways to take my life. Instead, he has lost his honor, offerings, reputation, and power, and will fall directly into the hell of unceasing suffering in this very body. Maudgalyayana, when I was practicing the Bodhisattva path, I never saw anyone who brought benefit to sentient beings like Devadatta, yet Devadatta does not understand kindness or righteousness. When I practiced the Bodhisattva path, I was like a parent to all beings. For this reason, you should realize that the Buddha's compassion for all sentient beings is profound and immeasurable.

「復次目連！過去久遠雪山王邊有五百群象，於中有一大象王為主，體貌可愛大力有智。時是象群宿出在山嶮隘難之處，唯有一道。爾時獵師見此象群，即夜於嶮道中大作坑埳，作是念：『此諸群象當墮此中，得屬於我，隨我所取。』夜作坑已，驅逐群象向嶮道坑。群象欲出，見有大坑不能得過。目連！時象群主以身橫在坑上為橋，使五百群象於脊上過。群象過已作勢踊跳。爾時山神說是偈言：

> “Furthermore, Maudgalyayana! In the distant past, near the Snowy Mountains, there lived a herd of five hundred elephants, led by a great elephant king who was majestic in appearance, immensely strong, and wise. The herd would often pass through a narrow, treacherous mountain path that had only one route. One day, a hunter saw the herd and that night dug a large pit on this dangerous path. He thought, ‘These elephants will fall into this trap, and then they will belong to me, and I can do as I please with them.’ After digging the pit, he drove the herd toward it. When the herd tried to escape, they saw the huge pit and could not cross it. Maudgalyayana! At that moment, the elephant king lay down across the pit, forming a bridge with his body, allowing the five hundred elephants to walk over his back. After they had all crossed, he leaped up with great force. Then, the mountain spirit spoke this verse:

「『惡人作深坑， 中有智象王，度彼亦自度， 唐勞作深坑。』

「目連！汝謂爾時象王利根大力者，豈異人乎？勿作是念，即我身是。時五百群象，今五百比丘為調達所壞者是。爾時獵者，調達等五百比丘是，所謂蹇陀達多、迦樓羅提舍、三聞陀達多、拘迦梨提婆達多。目連！我常長夜見怖畏眾生施以無怖畏，見苦惱眾生施與安樂，貧窮眾生施以財物，墮邪道眾生示以正道，病痛眾生除其病苦，飢餓眾生施以飲食，食肉飲血眾生以身肉血施與。目連！我隨所願皆作不虛，我許眾生不生懈怠。目連！我發阿耨多羅三藐三菩提，於其中間所有誠言終不有異，所作精進懈廢休息，我不得阿耨多羅三藐三菩提耶。目連！我隨語而行、隨行而語。」