---
title: "六度集經 · 54 釋家畢罪經"
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/cmdztnhoj00jgl404psaaegic"
---

### （五四）釋家畢罪經

「昔者菩薩守戒行淨，積功累德，遂獲如來、無所著、正真道、最正覺，遊處舍衛國。天龍鬼神、帝王臣民靡不歸宗，蠱道邪術值佛影隆，猶日明盛螢火隱退。貪嫉之興，不覩亡身之火，邪黨搆謀，勸女弟子名曰好首，以毀天尊。國人未獲真諦者，有沈吟之疑，心疑諸沙門，王亦怪焉。蠱道貪濁，諍財相訴，濁現禍歸，即時見廢，貞真照現，天人歎善！王詣精舍頓首悔過，由斯王有慚心，因媒啟問，求佛女妹，結婚姻之固，以絕釋家之怨。眾祐曰：『吾去家為沙門，不豫世業，嫁娶之事，一由父王。』於是遣使者致敬，宣結親之辭。諸釋不許，王曰：『佛處其國爾由往來，明者無怨，愚夫有讐。女吾賤妾之子，何足以致恨乎？』王許曰：『可。』遂成婚姻。有男嗣一，請見諸舅，即之釋國。

> Once upon a time, the Bodhisattva upheld pure conduct, accumulated merit and virtue, and ultimately attained Buddhahood—the Thus Come One, the Unattached, the True Way, the Perfect Enlightenment. He dwelt in the land of Śrāvastī. Gods, dragons, spirits, kings, ministers, and common people all paid homage to him. Sorcery and heretical arts, encountering the resplendent light of the Buddha, faded away like fireflies when the bright sun rises. Greed and jealousy flourished without seeing the fire that consumes the self. A heretical faction plotted together and urged a female disciple named Sujāta to slander the Honored One. Among the people, those who had not yet grasped the truth harbored doubts and wavered. The king was also perplexed. The sorcerers, tainted by greed, quarreled over wealth, and their corruption led to calamity. They were swiftly deposed. Purity and truth shone forth, and gods and humans praised the goodness of it. The king went to the monastery, bowed his head, and repented. From that point on, shame arose in the king's heart. Through a matchmaker, he inquired about seeking marriage with the Buddha's sister, hoping to create a bond of kinship and end the hostility of the Śākyas. The Blessed One said: "I have left home to become a renunciant and do not involve myself in worldly affairs. Matters of marriage should be left to my father, the king." So he sent an envoy to convey respect and propose the marriage. The Śākyas refused. The king said, "The Buddha dwells in the land of these people, and they come and go among us. The wise bear no grudges, but fools hold enmity. The girl is the daughter of my lowly concubine—why should that cause resentment?" The king agreed, saying, "Let it be done." So the marriage was arranged. A son was born, who later sought to visit his maternal uncles. So he set out for the land of the Śākyas.

「時，佛當還開化諸釋，諸釋欣欣興佛精舍，掘土三尺，以栴檀香填之，撿國眾寶為佛精舍，焜焜奕奕有若天宮，聲聞隣國靡不躍逸。佛未坐之，而彼庶子入觀曰：『斯精舍之巧、眾珍之妙，唯天帝宮可為匹矣。』曰：『佛未翔茲，吾一坐座，沒命不恨也。』庶子嬖友，名曰頭佉摩，對曰：『夫亦何失？』即升坐矣。釋氏雄士，壯聲呵曰：『眾祐尊座，天帝不臨，何婢之子敢升座乎？』裂坐更興。庶子出，謂其友曰：『斯辱無外矣！吾若為王，爾無忘茲。』友曰：『俱然。』旋守其母欲為太子，母以妖蠱請如子願。王曰：『古來未聞！無設狂言自招耻也。』妖蠱處內，佞臣巧辭，遂立二嫡分民正治。

> At one time, the Buddha was to return and teach the Śākyas. The Śākyas were overjoyed and built a shrine for the Buddha. They excavated three feet of earth, filled it with sandalwood incense, and gathered the nation's treasures to construct the Buddha's shrine. It was resplendent and magnificent, like a celestial palace, and the news spread to neighboring countries, filling everyone with delight. Before the Buddha had taken his seat in it, a certain son of a concubine came to see it and said: "The elegance of this shrine and the excellence of its treasures can compare only to the palace of the Heavenly King." He added: "If the Buddha has not yet alighted here, I would have no regret even if I had to die after sitting in this seat just once." His favored friend, named Tokema, replied: "What harm could there be in it?" So the concubine's son immediately sat down in the seat. A heroic man of the Śākyas shouted sternly: "This is the honored seat of the Blessed One, where even the Heavenly King does not sit. How dare the son of a maidservant presume to sit here?" They tore down the seat and built another. The concubine's son left and said to his friend: "I have suffered no greater dishonor than this. If I ever become king, do not forget this." His friend replied: "I agree." Then he went to court to persuade his mother that he should be made crown prince. His mother used sorcery and flattery to fulfill her son's wishes. The king said: "Since ancient times, such a thing has never been heard of! Do not utter such reckless words and bring shame upon yourself." But the sorceress remained in the inner palace, and crafty ministers used eloquent words, eventually establishing two queens and dividing the people for governance.

「大王崩，位立兩國，民隨所悅，仁凶分流，仁即奉兄，兇馳詣叔。友為相國，修治干戈，軍用眾備，以舊事聞。王曰：『可。』即寵雄將武士就路，覩佛道邊坐乎半枯之樹。王進稽首曰：『佛不坐純生而處半枯，將有由乎？』眾祐曰：『斯樹名釋，吾愛其名，以仁道濟其難，潤其枯惠其生也。』王悵然內耻曰：『佛仁弘普，惠逮草木，豈況人乎？』於是旋軍。相國仰察天文，覩釋氏宿福索禍興，復以聞之。軍又出，未至釋氏城有數里，城中弓弩矢聲猶風雨，幢幡傘蓋斷竿截斗，裂鎧斬控，士馬震奔靡不失魄。王又奔歸。釋人啟佛：『當那賊何？』曰：『牢關門，廢壍橋。』王又出軍，目連啟言：『吾欲以羅漢威神化為天網，覆城面四十里，王奈釋人何？』眾祐曰：『無奈罪何？』又言：『跳著他方剎土？』曰：『無奈罪何？』目連言：『吾能攘有形，無奈無形罪何？』眾祐曰：『種惡禍生，孰能攘之？取釋氏一子置吾鉢下，以效其實。』目連如命。

> When the great king passed away, the kingdom was divided into two, and the people followed the ruler of their choice. Those with benevolence and those with cruelty parted ways: the benevolent sided with the elder brother, while the cruel went to serve their uncle. The younger brother appointed You as his prime minister, who began to ready weapons and armaments, gathering a full military force. He reported the old grievances to the king, who said, "It shall be done." So he favored a fierce general and his troops, who set off on their march. Along the way, they saw the Buddha sitting by the roadside beneath a half-withered tree. The king approached and bowed, asking, "Why does the Buddha not sit beneath a fully thriving tree, but chooses one that is half-withered? Is there a reason for this?" The World-Honored One replied: "This tree is called the 'Shakya.' I cherish its name, for I use the path of benevolence to help those in distress, to moisten what is withered and nurture what lives." The king felt a pang of shame and said to himself: "The Buddha's compassion is vast and universal, extending even to plants and trees—how much more so to human beings?" So he turned his army back. The prime minister looked up to observe the heavens and saw that the Shakya clan's blessings were waning while calamities were rising. He reported this again, and the army set out once more. When they were still a few miles from the Shakya city, arrows and crossbow bolts rained down like wind and rain from within the walls. Banners and canopies were broken, spear shafts were cut, armor was split, and bowstrings severed. Soldiers and horses trembled and fled in panic, all losing courage. Again, the king turned back. The Shakya people asked the Buddha: "How shall we face this enemy?" The Buddha said: "Secure the gates and break the bridges across the moats." The king set out with his army yet again. Then Maudgalyayana spoke to the Buddha: "Let me use the supernatural power of an arhat to create a heavenly net that covers the city, spreading it over an area of forty miles. Then what can the king do to the Shakyas?" The World-Honored One answered: "There is no way to counter their karma." Maudgalyayana then asked: "What if I move them to another world?" The Buddha replied: "There is no way to counter their karma." Maudgalyayana said: "I can move physical things—but there is no way to counter the invisible power of karma." The World-Honored One said: "Sow evil, and suffering will grow. Who can stop it? Take one child from the Shakya clan and place it beneath my begging bowl—this shall show you the truth." Maudgalyayana did as he was told.

「釋諸耆舊承教守門，魔化為舊德，呵諸釋曰：『王假塗有所之，爾其絕彼，將益後尤。佛弟子行，可得爾乎？』魔奮勢拔鑰排門兵入，猶塘決水翻。釋摩南為大將軍，與王先王同師而學，有死友之誓，謂王曰：『住爾兇士一飡之頃，令城中人獲出全命。』王曰：『可。』大將軍臨水向佛，叩頭流淚而曰：『以吾微命請彼少人，願令十方群生皆奉佛教，恕己濟眾，潤合二儀，無為狼蚖之毒殘賊眾生，若斯無道之王矣。』入水以髮纏樹根，有頃命終。王遣使者視之，還如事云。兵入掘地半埋釋人。橫材象牽，概殺之矣，或馬蹟，或兵刃。

> The senior Shakyas, obeying the Buddha's instructions, guarded the city gates. Mara transformed into the form of an elder Shakyas and rebuked them, saying: "The king is just passing through on his way somewhere. If you block his path, it will only bring greater misfortune later on. Is this the conduct befitting disciples of the Buddha?" Mara, summoning his power, tore the locks from the gates and his army poured in, like a burst dam flooding a field. The Shakya General Mahanama, who had studied under the same teacher as the king in their youth and shared an oath of eternal friendship, then said to the king: "Hold back your fierce soldiers for a single meal's time, so that the people inside the city can escape with their lives." The king replied, "So be it." The general went to the water's edge, faced the direction of the Buddha, bowed his head, wept, and prayed: "Let me offer my humble life in exchange for these few people. May all beings throughout the ten directions come to honor the Buddha's teachings—forgiving themselves and helping others, harmonizing with the two universal principles—so that none may suffer from the poison of wolves and serpents that cruelly destroy living beings, or from such a lawless king as this." He then entered the water and tied his hair around the roots of a tree, and after a short while, he died. The king sent an envoy to investigate, who reported back exactly what had happened. The army then entered, digging pits and burying the Shakyas half-alive. They were crushed under crossbeams pulled by elephants, trampled by horses, or slaughtered by weapons.

「佛時首疾，其痛難言。梵王帝釋、四大天王，皆叉手侍，為之痛心。釋人有自歸命三尊者，誦經者，起慈心者。釋有三城，征事未畢，王憶釋摩南殺身請眾命，為之愴然，旋師罷軍，遣使者致敬曰：『士眾疲勞，還國息師。』異日束修稽首足下。佛教謝，王自愛。使者退，佛視之矣。阿難整法服稽首曰：『佛不虛視，其必有緣。』眾祐曰：『釋罪畢也，王罪興矣。却後七日，太山鬼以火燒王及其臣民，王罪難救猶釋禍難攘矣。』佛使阿難舉鉢，鉢下人亦終。佛將諸沙門至梵志講堂，道經諸釋死地，或有已死或折臂髀脛者，覩佛來，或搏頰呻吟云：『歸命佛、歸命法、歸命聖眾，願十方群生皆獲永康，莫如我等也。』時自然床從地出，其地無間，諸沙門皆坐。佛言：『斯王勃逆，興罪弘廣矣。』又問沙門：『若見屠獵魚網者，獲為飛行皇帝乎？』對曰：『不見。』佛言：『善哉！吾亦不見，以其無四等心惠彼群生故也。』

> The Buddha was afflicted at that time, his pain indescribable. Brahma, Indra, and the Four Heavenly Kings stood with folded hands, grieved for him. Some of the Shakyan people took refuge in the Three Jewels, recited scriptures, or cultivated compassion. The Shakyan king had three cities; his military campaign had not yet concluded. Remembering how Shramanayana sacrificed himself to plead for the people’s lives, the king was deeply moved, turned his army around, halted the war, and sent an envoy to pay respects, saying: “The soldiers are weary. Return to the kingdom and rest the troops.” Another day, he sent gifts and bowed at the Buddha’s feet. The Buddha declined the offering and advised, “King, take care of yourself.” The envoy withdrew, and the Buddha watched him leave. Ananda adjusted his robes and bowed, saying: “The Buddha never looks at anything without reason—there must be a meaning.” The World-Honored One said: “The Shakyan’s karma is finished; now the king’s offense is arising. Seven days from now, a demon from the Mountain of the Dead will burn the king and his subjects with fire. The king’s crime is as difficult to save from as the Shakyan’s calamity was impossible to avert.” The Buddha instructed Ananda to raise his alms bowl; those beneath it also died. Then the Buddha led the monks to the Brahmin lecture hall. On the way, they passed the place where the Shakyans had died—some already dead, others with broken arms, thighs, or shins. Seeing the Buddha, they beat their chests or moaned, saying: “I take refuge in the Buddha, in the Dharma, and in the Holy Sangha. May all beings in the ten directions attain eternal peace, and not suffer as we do!” Suddenly, a natural seat arose from the ground; the ground had no gaps, and all the monks sat down. The Buddha said: “This king has acted with terrible violence, accumulating immense offenses.” He then asked the monks: “Does anyone see a butcher, hunter, or fisherman become a wheel-turning king?” They replied: “No, we do not.” The Buddha said: “Excellent! Neither do I—because they lack the four immeasurable minds that benefit all living beings.”

「王行湖邊，眾入水浴，神化為毒虫螫其士眾，毒行身黑，或於水中死者，或百步一里死者。且半入國，兇鬼雲集。宮中夜時人聲物鳴，聚居相持，須旦為命，日月薄蝕，星宿失度，怪異首尾，靡不怨王也。王聞佛戒火變之異，內如湯灼，遣使者參其事。佛說如上，使返具聞，國振瓦崩。王會群臣，議言：『或於山，或於水。』遂乘船入海，強富得從，貧羸留國。王內宮人登船上服，望火解衣，脫陽燧珠著服上。其日雲興，壅壅曀曀，風雨凌凌，笮絕舟漂，臣民僉曰：『弊王行凶，乃致兇禍。』向中之時日出炙陽燧，陽燧化為火，始自王舟，大山鬼神雲集礔礰，率土生入太山地獄。留在岸者，微怖而全。」

> The king came down to the riverbank. His people waded into the water to bathe, but spirits transformed into venomous insects and stung them. The poison coursed through their bodies, turning them black; some died right in the water, others within a hundred paces or a mile. Before even half of them had returned to the capital, a horde of vicious ghosts gathered. At night in the palace, human screams and object sounds filled the air, with people huddling together for support, clinging to life from one dawn to the next. The sun and moon were eclipsed, the stars strayed from their courses, and portents from beginning to end all pointed to the people's resentment against the king. The king heard the Buddha's warning about the fire-brought calamity, and his insides burned as if with boiling water. He sent an emissary to investigate the matter. The Buddha explained things as described above, and the emissary returned to report everything. The kingdom trembled, its tiles shattering. The king summoned his ministers and said, "Let us flee—either to the mountains or across the waters." So they boarded ships and set out to sea. The strong and wealthy could follow; the weak and poor were left behind in the country. The king climbed aboard the ship with the palace women, taking their clothes off to avoid the fire. He removed his \*Yang Sui\* sun-gem and placed it on his garments. That day, clouds gathered, dark and heavy; nothing but cloudy gloom. Wind and rain raged fiercely, breaking the ropes, drifting the ships. Officers and people alike cried out, "This evil king's acts have brought calamity!" Around midday, the sun blazed down, heating the \*Yang Sui\*—it transformed into actual fire. Starting from the king's ship, great mountain spirits and ghosts gathered, sending down lightning and thunder. All the living on that vessel were cast into the Mount Tai Hell. Those who remained ashore, though terrified, survived intact.

佛於是日興慈心定，諸沙門問阿難：「佛不出乎？」答曰：「一國大喪，佛興慈定，故為不出也。」佛明晨出，諸沙門稽首于地，釋梵四王、諸龍鬼神、帝王臣民稽首就座。阿難整服，問二國禍變之元：「願釋眾疑，令群生照禍福所由。」佛告阿難：「昔有三國比隣而王，時，佛去世久遠，經典不修。菩薩所處之國，致有湖池，獲魚無數。近國聞喜，資財來買，魚盡慘還。遠國不知，亦無買心。漁獵國者，今釋三億人死者是也。其一國喜欲買魚者，今一城人恐徒亡財者是也。遠國不聞得魚者，今一城中人不知王來者是也。我時見破魚首，失言可之；今已得佛為三界尊，尚不免首疾之殃，豈況凡庶乎？諸弟子端爾心、興德惠、安群生，恕己濟彼，慎無殺生，盜人財物，婬彼非妻，兩舌惡罵，妄言綺語，嫉妬恚癡，誹謗三尊。禍之大莫尚十惡，福榮之尊夫唯十善矣。殺物者為自殺，活物者為自活。策心念惡、口言惡、身行惡，莫若勞心念道、口言道、身行道。施善福追，為惡禍尋，猶響之應聲影之追形也。覩斯變者，慎勿違春天之仁，而尚豺狼之兇也。」

> That day, the Buddha entered a state of compassionate meditation. The monks asked Ānanda, "Is the Buddha not coming out today?" Ānanda replied, "A great tragedy has struck the entire country. The Buddha has entered a compassionate meditation, so he will not come out today." The next morning, the Buddha emerged. All the monks prostrated themselves before him. Deva kings from the realms of Śakra and Brahma, along with four heavenly kings, dragons, spirits, sovereigns, ministers, and commoners all bowed and took their seats. Ānanda, adjusting his robe, asked about the root cause of the calamities that had befallen the two kingdoms. "I pray that you will dispel all doubts, so that sentient beings may clearly understand the sources of both disaster and good fortune." The Buddha told Ānanda: "Long ago, there were three neighboring kingdoms. At that time, the Buddha had been long gone from the world, and the scriptures were no longer studied. In the land of one bodhisattva, a lake formed, teeming with countless fish. The neighboring kingdom, upon hearing the news, was delighted and sent wealth to buy the fish. They took them all away, leaving only suffering behind. The distant kingdom did not know of this and had no desire to buy. The kingdom of the fisherman—that is now the three hundred million people who have died. The kingdom that joyfully attempted to buy the fish—that is now the city of people terrified of losing their wealth in vain. The distant kingdom that never heard of the fish—that is now the city of people unaware of the invading king. At that time, when I saw them break the fish's head, I absentmindedly expressed approval. Now that I have become a Buddha, the most honored in the three realms, I still cannot escape the consequences of a head ailment. How much more so for ordinary people? All of my disciples, steady your minds, cultivate virtue and kindness, bring peace to all beings, forgive others as you would forgive yourselves, and help others. Be careful not to kill, steal from others, engage in lustful acts with another’s spouse, spread divisive words, use harsh language, lie, use frivolous speech, be jealous, hateful, ignorant, or slander the Three Jewels. There is no greater disaster than the ten evils; no greater honor and blessings than the ten virtues. Those who kill living beings are killing themselves; those who save living beings are saving themselves. It is better to labor at thinking of the path, speaking of the path, and acting according to the path, rather than planning evil in the mind, speaking evil with the tongue, or doing evil with the body. Good deeds are pursued by blessings, and evil deeds are followed by calamities—just as a shadow follows a form, or an echo follows a sound. Those who witness such changes, be careful not to betray the kindness of spring and instead glorify the cruelty of wolves."

佛說經竟，四輩弟子、天龍鬼神，皆大歡喜，稽首而去。

## 六度集經卷第五