---
title: "法句譬喻經 · 38 道利品"
description: "法句譬喻经由西晋僧人法炬与法立共同译出。该经属于早期汉语佛典，在佛教初传中土的两晋时期，为帮助信众理解佛法精义而译。其内容主体为法句经偈颂，并附有譬喻故事，以生动事例阐释佛理，深入浅出。此经在汉传佛教中具有重要地位，是了解早期佛教思想与实践的宝贵文献，对佛教中国化进程及民间弘法产生了深远影响。"
url: "https://rushiwowen.co/en/r/cmczn6h7q1k75jj04tqb6h87e"
---

### 法句譬喻經道利品第三十八

> Chapter 38: The Chapter on the Way and Its Benefits

昔有國王治行正法民慕其化，無有太子以為愁憂。佛來入國便出覲尊，聽經歡欣即受五戒，一心奉敬唯願有子，晝夜精進三時不懈。有一給使其年十一常為王使，忠信奉法不失威儀，謙卑忍辱精進一心學誦經偈，知時先起已辦香火，數年之中精進如是不以為勞，卒得重病遂致無常。其神來還為王作子，乳餔長大至年十五立為太子。父王命終襲代為王，憍慢自恣婬泆欲樂，晝夜躭荒不理國事，臣僚廢朝民被其患。佛知其行不會本識，將諸弟子往到其國。王聞佛來，如先王法，大眾奉迎稽首于地却坐王位，佛告王曰：「國土人民群僚百官，悉自如常不？」王曰：「為人年幼未能綏化，皆蒙聖恩國土無他。」佛告王曰：「王今自知本所從來，作何功德得此王位？」王曰：「不審。頑愚不達，不知先世所從來也。」佛告大王：「本以五事得為國王。何等為五？一者布施得為國王，萬民奉獻宮觀殿堂資財無極。二者興立寺廟供養三尊床㯓幃帳以是為王，在於正殿御座理國。三者親身禮敬三尊及諸長德以是為王，一切萬民莫不為之作禮。四者忍辱身三口四及意無惡以是為王，一切見者莫不歡欣。五者學問常求智慧以是為王，決斷國事莫不奉用。行此五事世世為王。」

> Once upon a time, there was a king who ruled with virtue, and his people were drawn to his good governance. But he had no son, and this troubled him deeply. When the Buddha came to his country, the king went out to pay his respects. After hearing the Dharma, he was overjoyed and took the Five Precepts, devoting himself wholeheartedly with the single wish of having a son. Day and night, he practiced diligently without rest. Now, there was a servant boy, only eleven years old, who often ran the king's errands. He was loyal, faithful to the Dharma, and always maintained proper conduct. He was humble, patient, and bore insults without resentment. He practiced with focus and memorized the sutras and verses. He would rise early, prepare the incense and offerings, and for many years served with such diligence, never complaining of weariness. But eventually, he fell gravely ill and passed away. His spirit returned and was reborn as the king's son. He was nursed and raised, and when he turned fifteen, he was made crown prince. When his father, the king, passed away, he succeeded to the throne. But this young king became arrogant and self-indulgent, wallowing in pleasure and desire. Day and night he gave himself over to revelry, neglecting the affairs of state. His ministers abandoned their duties, and the people suffered greatly. The Buddha, seeing that the young king's actions were clouded and that he had forgotten his past life, led his disciples to that country. When the king heard the Buddha had arrived, he followed the example of the late king and led a great procession to welcome him, bowing low to the ground before taking his seat. The Buddha asked the king, "Are your people, your ministers, and your country all doing well?" The king replied, "I am still young and have not yet learned to govern with kindness. But thanks to Your Grace, the country has known no troubles." The Buddha then said to him, "Do you know, O King, where you came from in your past life? What virtuous deeds brought you to this throne?" The king answered, "I do not know. I am foolish and unenlightened, and I cannot recall what I did in my past lives." The Buddha said to him, "O Great King, you have attained your kingship through five things. What are these five? First, generosity — this brought you to the throne, for the people offer you palaces, halls, and boundless wealth. Second, establishing temples and supporting the Three Jewels — providing seats, bedding, and canopies — this is why you now sit on the royal seat and govern from your palace. Third, personally paying respects to the Three Jewels and to your elders — this is why all people, without exception, bow to you. Fourth, practicing tolerance — keeping your body, speech, and mind free from wrong — this is why all who see you feel joy and delight. Fifth, seeking wisdom through learning — this is why you are able to decide matters of state, and all your people follow your judgments. By practicing these five things, you have become king, life after life."

於是世尊以偈頌曰：

> Thus the World-Honored One spoke in verse:

「人知奉其上， 君父師道士，信戒施聞慧， 終吉所生安。宿命有福慶， 生世為人尊，以道安天下， 奉法莫不從。王為臣民主， 常以慈愛下，身率以法戒， 示之以休咎。處安不忘危， 慮明福轉厚，福德之反報， 不問尊以卑。」

> Those who know to honor those above them— rulers, fathers, teachers, and the wise— through faith, precepts, giving, learning, and insight, find peace in the end and are born into safety. When past deeds bring blessings, one is born noble in the world. By the Way, the land is set at ease, and all follow those who uphold the Dharma. A king is the leader of his people, always treating those below with kindness and care. He guides by example, following precepts, showing what is good and what to avoid. In times of peace, he does not forget danger; with clear reflection, blessings grow ever deeper. The reward of virtue returns— regardless of rank, from high to low.

佛告王曰：「王前世時為大王給使，奉佛以信、奉法以淨、奉僧以敬、奉親以孝、奉君以忠，常行一心精進布施，勞身苦體初不懈惓。是福追身，得為王子補王之榮。今者富貴而反懈怠。夫為國王當行五事。何謂為五事？一者領理萬民無有枉濫。二者養育將士隨時廩與。三者念修本業福德無絕。四者當信忠臣正直之諫，無受讒言以傷正直。五者節欲貪樂心不放逸。行此五事，名聞四海福祿自來。捨此五事，眾綱不舉，民困則思亂，士勞則勢不舉；無福，鬼神不助；自用失大理，忠臣不敢諫；心逸國不理臣，𦾨民則怨。若如是者，身失令名，後則無福。」

> The Buddha told the king, "In a previous life, you served as an attendant to a great king. You had faith in the Buddha, purity in the Dharma, reverence for the Sangha, filial piety toward your parents, and loyalty to your sovereign. You practiced single-minded diligence in giving, laboring tirelessly without rest or regret. This merit followed you, bringing you the honor of being born a prince and ascending to the throne. Now you enjoy wealth and status, yet you have grown lax. A king should practice five things. What are the five? First, govern the people fairly without injustice or oppression. Second, care for soldiers and officers, providing for them at proper times. Third, diligently maintain your foundational virtues and good deeds without cease. Fourth, trust loyal ministers and heed their upright counsel—do not let slander harm the righteous. Fifth, restrain desires and the pursuit of pleasure, keeping the mind vigilant and disciplined. If you practice these five things, your name will spread across the land, and fortune and blessings will naturally come. If you abandon them, the political order falls apart; when the people suffer, they begin to rebel; when soldiers are weary, the state's power cannot be raised; without merit, even spirits will not assist you; following your own will, you lose the great principles, and loyal ministers dare not speak; when the mind indulges, the kingdom is ill-governed, and the people resent their leaders. If it comes to this, you will lose your good name and find no blessings in the life to come."

於是世尊重說偈言：

> Then the World-Honored One spoke again in verse:

「夫為世間將， 修正不阿枉，調心勝諸惡， 如是為法王。見正能施惠， 仁愛好利人，既利以平均， 如是眾附親。」

> A leader in the world who practices what is right and never bends to injustice, who tames the mind and overcomes all evil— such a one is a Dharma King. Seeing what is right, he gives generously; kind and loving, he seeks others' good. Giving fairly and evenly, he draws people to him as family.

佛說偈已，是時王大歡喜，起住佛前，五體投地懺悔謝佛，即受五戒，佛重說法，得須陀洹道。

> After the Buddha spoke these verses, the king was overjoyed. He rose, stood before the Buddha, prostrated himself with his whole body, and confessed his faults in gratitude to the Buddha. He then accepted the Five Precepts. The Buddha taught the Dharma again, and the king attained the stage of Stream-Entry.

昔佛在舍衛國祇樹精舍為諸天人、國王大臣、四輩弟子說無上大法。時舍衛國南有深山，其中常出野象，象有三色，白、青、黑者。國王欲得好名鬪大象，輒遣人往捕取將來，付調象師，三年之中便可乘騎亦可令鬪。時有一神象，龍之所生，身白如雪尾赤如丹，兩牙如金色，獵師見此非常好象，還白國王：「有此大象，其形如是，宜大王乘。」王即募捕象師三十餘人，遣令捕此象。人眾往到象所，張羂欲捕象，而此神象知諸人意，即便來前而墮羂中，眾人皆來而欲捕之，象便瞋恚逆蹸跳之，近者即死遠者得走，象逐不置。時山脇有諸年少道人，多力勇健，山中學道大久未得定意，遙見此象追逐殺人，道人憐愍人故，自恃勇健欲往救之。佛已遙見，恐此比丘為神象所殺，佛即到邊放大光明，象見佛光怒止恚解，不復追逐殺人。比丘見佛，迎為作禮。佛為比丘即說偈言：

「勿妄嬈神象， 以招苦痛患，惡意為自殺， 終不至善方。」

比丘聞偈，即便稽首懺悔謝過，內自篤責深惟為非，即於佛前逮得應真。時捕象人即皆還，穌走者尋還，皆得道迹。

昔佛在羅閱祇耆闍崛山中。時國王瓶沙有一大臣，犯事免退徙著南山中，去國千里外。由來無人不熟五穀，大臣到中，泉水流溢五穀大熟，四方諸國有飢寒者，皆來至此山中，數年之中便有三四千家，來者給與田地令得生活。其中三老諸長宿年共議：「國之無君猶身之無首。」相將至大臣所，舉大臣為國王。大臣答長老曰：「若以我為王者，當如諸國王之法，左右大臣文武將士，上下朝直發女闐宮，租稅穀帛當如民法。」諸國老曰：「唯然奉命一隨王法。」即立為王，處置群臣文武上下，發調人民築城作舍，宮殿樓觀，民被苦毒不復堪諧，皆發想念欲謀圖王。諸姦臣輩將王出獵，去城三四十里，於曠野澤中，牽王欲殺。王問左右：「何緣殺我？」答曰：「民慕豐樂奉王以禮，民困思亂破家圖國。」王告之言：「卿等自為非我本造，枉殺我者神祇知之。聽我發一願，死不有恨。」即願曰：「我本開荒出穀養民，來者皆活，富樂無極，自共舉我立為國王，依案諸國自共作此，今反殺我。我實無惡於此人民，若我死者，願作羅剎，還入故身中，當報此怨。」於是絞殺棄屍而去。三日之後，王神即作羅剎還入故身中，自名阿羅婆，即起入宮絞殺新王，并及後宮婇女左右姦臣，即皆殺之。羅剎瞋恚出宮，盡欲殺人。國中三老草索自縛，來向羅剎自首：「此是姦臣所為，非是細民所可能知，乞匃原恕願還治國。」曰：「我是羅剎，何與人等共從事也？食飲當得人肉，羅剎急性忿不思難。」三老曰：「國是王許，故當如前，食飲所須當相差次。」國老共出，宣令人民皆共探籌，以此為次家出一小兒，生用作食食羅剎王。三四千家正有一戶，為佛弟子，居門精進五戒不犯，隨民探籌，得第一籌。有一小兒，當先食鬼王。賢者大小懊惱啼哭，遙向崛山，為佛作禮悔過自責，佛以道眼見其辛苦，便自說言：「因是小兒當度無數人。」便獨飛往至羅剎門，現變光相照其宮內。羅剎見光疑是異人，即出見佛，便起毒心欲前噏佛，光刺其目，擔山吐火皆化為塵，至久疲頓然後降化，請佛入坐頭面作禮。佛為說經，一心聽法，即受五戒為優婆塞。里吏催食奪兒將來，室家嘷哭隨道而來，觀者無數為之悲哀。吏抱兒擏食著羅剎前，羅剎即持此小兒擎食至佛前，長跪白佛言：「國人相差次以小兒為食，我今受佛五戒，不復得食此小兒，請以小兒布施佛，為佛作給使。」佛為受之，即說呪願，羅剎歡喜得須陀洹道。佛以小兒著鉢中，擏出宮門，還其父母而告之曰：「快養小兒勿復愁憂。」眾人見佛莫不驚愕，怪是何神？此兒何福而獨救之？羅剎所食奪還父母。於是世尊在於大眾中央而說偈言：

「戒德可恃怙， 福報常隨己，見法為人長， 終遠三惡道。戒慎除苦畏， 福德三界尊，鬼龍邪毒害， 不犯有戒人。」

佛說偈已，無央數人見佛光像，乃知至尊三界無比，便皆歸化為佛弟子，聞偈歡欣皆得道迹。

昔佛在波羅奈國鹿野場上，為天人龍鬼、國王臣民、不可計眾而為說法。時大國王太子將從小國王世子五百餘人，往到佛所為佛作禮，却坐一面而聽法。諸太子等，即白佛言：「佛道清妙玄遠難及，自古以來頗有國王太子大臣長者之子，捨國吏民恩愛榮樂行作沙門者不？」佛告諸太子：「世間國土榮樂恩愛，如幻如化如夢如響，卒來卒去不可常保。又國王太子以三事故不能得道。何謂三事？一者憍恣，不念學問佛經妙義以濟神本。二者貪取，不念布施下貧困厄，群臣將士所有財寶，不與民共以修財本。三者不能遠離色欲愛樂之事、捨棄牢獄憂煩之惱，行作沙門滅眾苦難，以修身本。是以菩薩所生為王，除此三事，自致得佛。又有三事。何謂為三？一者少壯學問，領理國土，率化民庶，使行十善。二者中以財施貧窮孤寡，群臣將士與民同歡。三者每計無常命不久留，宜當出家行作沙門，斷苦因緣，勿更生死。三事不施獨無所得。」

於是世尊而自陳曰：「昔我前世作轉輪聖王，名曰南王皇帝，七寶導從，宮觀浴池，行宮戲園，及群臣太子夫人婇女象馬厨宰，各八萬四千。有子千人，勇猛精銳，一人當千，飛行虛空，周遊四方，自在所為無當前者。其壽八萬四千歲，以法治政，不枉人民。爾時聖王欻自念言：『人命短促無常難保，但當作福以求道真。念常布施世間人民，所有財物與民共之，已種福德，唯當出家行作沙門，斷絕貪欲乃得滅苦。』王即勅梳頭人：『若見頭髮白，便當啟我。』至久數萬歲，梳頭人啟言：『白髮已生。』勅令拔之舉著案上。王見白髮，涕泣命曰：『第一使者忽然復至，今頭已白，宜當出家行作沙門，求自然道。』擎髮掌中自說偈言：

「『今我上體首， 白生為被盜，已有天使召， 時正宜出家。』

「即召群臣立太子為王，行作沙門入山修道，畢人之壽，即生第二天上為天帝釋。太子於後領理天下亦如大王，復勅梳頭人：『若見白髮，便當啟我。』至久復啟：『白髮已生。』敕令拔之，擎著掌中而說偈言：

「『今我上體首， 白生為被盜，已有天使召， 時正宜出家。』

「復召群臣立太子為王，即行作沙門入山修道，畢人之壽，復生天上為天帝釋。前天帝釋，畢天之壽，下生世間，為聖王作太子，此三聖主更為父子，上為天帝，下為聖主，中為太子，各各三十六反，數千萬歲，終而復始，行此三事，自致得佛。爾時父者，今我身是也；太子者，舍利弗是也；王孫者，阿難是也。更相從生展轉為王以化天下，是以特尊三界無比。」佛說是時，國王太子并諸太子，皆大歡喜受佛五戒，為優婆塞得須陀洹道。