---
title: "六度集經 · 30 〔法施太子本生〕"
description: "六度集经由三国时期吴国高僧康僧会编译，成书于公元3世纪。该经书主要辑录佛陀本生及修行故事，系统阐述大乘佛教的核心实践体系——布施、持戒、忍辱、精进、禅定、智慧六种度脱生死的方法。作为早期汉传大乘佛教的重要经典，它首次系统地将六度思想完整引入中土，对中国佛教伦理实践和菩萨道精神的形成具有奠基性作用。该经既是研究汉魏佛教传播的关键文献，也是修行菩萨道的重要指南。"
url: "https://rushiwowen.co/en/r/cmdztng7h00dkl404yd5ro066"
---

### （三〇）

> Chapter 30

「昔者菩薩，為王太子，名曰法施，內清外淨，常以履邪之禍自戒其心，尊聖孝親，慈濟眾生。太子朝覲，輙須相國，進退如禮未甞失儀。王之幸妾，內懷邪淫，出援太子，太子力爭而獲免焉，拍相首曰：『去矣。』其冠隕地，相首無髮，內妾笑之，恥而懷忿。妾向王泣曰：『妾雖微賤猶是王妻，太子不遜，有欲于妾。』王曰：『太子履操，非佛志不念，非佛教不言，非佛道不行，八方歎德，諸國莫如，其豈有非乎？』讒言緻數，以惑王心。王曰：『骨肉相殘謂之亂賊，吾不為也。』拜為邊王，去國八千里，曰：『爾鎮境外，則天行仁，無殘民命，無苟貪困黎庶，尊老若親，愛民若子，慎修佛戒守道以死。世多姧偽，齒印之教，爾乃信矣。』太子稽首泣涕曰：『不敢替尊誨。』即就錄土，五戒十德，慈化國民，處位一年，遠民慕潤，歸化雲集，增戶萬餘，以狀上聞，歎王德潤遠照使然。

> Once, in a past life, the Bodhisattva was a crown prince named Dharma Gift. He was pure within and without, always using the misfortunes of wrongdoing to guard his own mind, honoring the wise, being filial to his parents, and compassionately aiding all beings. When the prince attended court, he often had to defer to the prime minister, observing proper etiquette in all his actions without ever failing in decorum. The king’s favored concubine harbored lustful intentions within. She made advances toward the prince, but he resisted with all his might and escaped her grasp. He then tapped the prime minister’s head, saying, "Leave now." His crown fell to the ground, revealing his bald head. The concubine laughed at him, and the prime minister, humiliated, harbored resentment. The concubine then went to the king, weeping, and said, "Though I am but a lowly woman, I am still the king’s wife. The prince has been disrespectful—he desired me." The king replied, "The prince’s conduct is such that he never thinks of anything contrary to Buddha’s will, he never speaks anything contrary to Buddha’s teachings, and he never acts anything contrary to Buddha’s path. All directions praise his virtue, and no other kingdom has anyone like him. How could he possibly be at fault?" But the slanderous words came repeatedly, confusing the king’s mind. Finally, the king said, "Harming one’s own flesh and blood is called rebellion, and I will not do that." He then appointed the prince as ruler of a border region, eight thousand li away from the capital, saying, "You shall govern beyond the borders, following Heaven’s way in practicing benevolence. Do not harm the lives of your people, do not greedily exploit the common folk. Honor the elderly as your own parents, love your people as your own children. Diligently uphold the Buddha’s precepts and guard the Path even unto death. The world is full of deceit and falsehood—only through the seal of the Dharma’s teachings will you come to true faith." The prince bowed respectfully, weeping, and said, "I will never abandon your wise instructions." He then assumed his post in that territory. Observing the five precepts and the ten virtuous deeds, he compassionately transformed the nation. After one year in his position, people from distant lands, admiring his blessings, came to submit in droves like gathering clouds, increasing the population by more than ten thousand households. A report was sent to the king, praising how the king’s virtue and blessings spread far and wide like sunshine, bringing about such flourishing.

「王逮后妃，喜而歎之。妾殊懷怨，與相為姧，謀除太子，伺王臥出，以蠟抑印，詐為書：『爾有慢上之罪，不忍面誅，書到疾脫眼童子，付使還國。』使往至，群臣僉曰：『斯妖亂之使，非自大王也。』太子曰：『大王前齒，今者信現。愛身違親，謂之大逆矣。』即與群臣相樂三日，遍行國界，賙窮濟乏，以佛影模，慈心訓民。募能脫眼者，賣芻兒即為出眼，以付使者。函之馳還本土，相國以付嬖妾，嬖妾懸著床前，罵曰：『不從吾欲，鑿眼快乎？』

> The king, together with his queen and consorts, rejoiced and praised him. But one concubine, nursing deep resentment, conspired with another to destroy the crown prince. Watching for the king to leave his chamber, she pressed a wax seal to forge a royal decree: "You bear the crime of disrespect toward your sovereign. I cannot bear to execute you in person. Upon receiving this letter, immediately remove your eyeballs and send them back with the envoy." When the envoy arrived, all the ministers declared, "This envoy of treachery and disorder—surely not sent by the king himself." The prince said, "The king's earlier affection now yields to this present command. To cling to one's body while disobeying one's father would be great rebellion." So he rejoiced with his ministers for three days, then traveled throughout the realm, relieving the poor and aiding the destitute, using the model of the Buddha's image to teach the people with compassion. He sought one who could remove his eyes, and a grass-seller came forward and took them out, handing them to the envoy. The envoy sealed them in a box and sped back to the homeland. The chief minister presented the box to the treacherous concubine, who hung it beside her bed and mocked, "You would not follow my desire. Now that your eyes are gouged out, does it not feel good?"

「大王夢虵蜂螫太子目，寤即哽噎，曰：『吾子將有異乎？』嬖妾曰：『王存之至，聊有斯夢，必無異也。』太子以琴樂索食濟命，展轉諸國至妃父王之國。王有妙琴，呼而聽之。其音咨嗟已先王之德，未為孤兒無親之哀音。其妃解音，哽噎曰：『吾君子窮哉！』王曰：『何謂？』妃具陳之，辭親曰：『斯自妾命，女二其姓非貞也。』請翼從至孝之君子。二親舉哀，妃將太子還其本國。

> The king dreamed that a snake stung the prince’s eye. When he awoke, he choked with sobs and said, “Will my son face some misfortune?” His favored consort said, “Your Majesty’s love for him runs deep—such a dream means nothing ill.” The prince, carrying his lute, begged for food to stay alive, wandering from land to land until he reached the kingdom of his bride’s father. The king there had a fine lute and summoned him to play. The prince’s music told of his late father’s virtues, yet held no sorrowful notes for a lone orphan without kin. The princess, who understood music, choked back tears and said, “My lord is in dire straits!” The king asked, “What do you mean?” She explained everything, then bid her parents farewell, saying, “This is my own lot—a woman who serves two houses loses her honor.” She asked to accompany her devoted husband, and though her parents wept bitterly, she set out with the prince and returned to his homeland.

「王聞有妙琴者，呼而作之。形容憔悴，唯識其聲。王曰：『汝是吾子法施者乎！』太子伏地哽噎。王后宮人，舉國巨細莫不哀慟。妃本末陳之。王曰：『嗚呼女人不仁，猶粳飯之糅毒。佛教遠之，不亦宜乎！』即收相國及嬖妾，以棘笞之，煬膠渧其瘡中，燺即裂之，為坑生埋矣。」

> The king heard of a wonderful guqin player and summoned him. The man appeared gaunt and haggard, yet the king recognized his voice. The king asked, "Are you not my son, the Dharma-giver?" The prince prostrated himself on the ground, sobbing uncontrollably. The queen, the palace ladies, and everyone in the kingdom—high and low—were moved to grief. The prince's wife then recounted the whole story from beginning to end. The king said, "Alas, women are ruthless, like poison mixed into a bowl of fine rice. Is it not fitting that the Buddha teaches us to keep our distance from them?" He then arrested the prime minister and the favored concubine, flogged them with thorny whips, poured boiling glue into their wounds, tore their skin as it scorched, and buried them alive in a pit.

佛告諸比丘：「太子宿命甞賣白珠，彼妾時為富姓女，乘車行路，相國時為御者。呼賣珠童，曰：『視汝珠來。』持珠而不買，婬視言調。童子恚曰：『不還吾珠而為婬視，吾鑿汝目。』女及御者，俱曰：『棘笞膠渧裂肉生埋汝可乎？』夫善惡已施，禍福自隨，猶影之繫形，惡熟罪成，如響之應聲。為惡欲其無殃，猶下種令不生矣。菩薩受佛淨戒，寧脫眼而死，不犯淫生也。爾時，太子法施者，我身是也。相國者，調達是。嬖妾者，調達妻是也。菩薩執志度無極行持戒如是。」

> The Buddha told the monks: “In a past life, the prince once sold white pearls. At that time, his concubine was a young woman from a wealthy family, traveling by carriage, and the prime minister was her charioteer. She called the pearl-selling boy over and said, ‘Let me see your pearls.’ But she held the pearls without buying, gazing at him with flirtatious eyes and speaking seductively. The boy angrily said, ‘If you do not return my pearls and instead look at me so lewdly, I will gouge out your eyes.’ The woman and the charioteer both said, ‘Would you like us to flog you with thorns, drip hot glue on you, tear your flesh, or bury you alive?’ Good and evil, once done, are always followed by fortune and misfortune, just as a shadow follows the body. When evil ripens, guilt is fulfilled, like an echo responding to a sound. Those who do evil yet wish to escape disaster are like planting seeds and hoping they will not grow. The Bodhisattva, having received the Buddha’s pure precepts, would rather have his eyes plucked out and die than break moral discipline and commit sexual misconduct. At that time, the prince who taught the Dharma was myself. The prime minister was Devadatta. The concubine was Devadatta’s wife. The Bodhisattva upheld his resolve, practiced the path to liberation, and maintained moral discipline in this way.”