昔有一妇荒淫无度，欲情既盛嫉恶其夫，每思方策规欲残害，种种设计不得其便。
In the past, there was a wife licentious without limit. With lust thereupon abundant, she detested her husband. Often thinking of strategies, desiring to kill and harm him, with all kinds of plans, not getting her chance to use them.
会值其夫，聘使邻国，妇密为计造毒药丸，欲用害夫，诈语夫言：「尔今远使，虑有乏短，今我造作五百欢喜丸，用为资粮以送于尔，尔若出国至他境界，饥困之时乃可取食。」
With the opportunity encountered, when her husband was hired to be an emissary in a neighbouring country, the wife secretly made a plan to make poisonous pills, desiring to use them to harm the husband. With false words, to the husband she said, ‘As you are now going to be a far-travelling emissary, worrying that you might have that lacking and short, now, I have made five hundred joy pills, to be used as provisions, with them given to you. You, if leaving the country and arriving at another region, when hungry and fatigued, can thus take them as food.’
夫用其言，至他界已未及食之，于夜暗中止宿林间，畏惧恶兽上树避之，其欢喜丸忘置树下。
The husband listened to her words. Having arrived at another region already, he had not yet eaten them. Within the night’s darkness, he stayed for the night in a forest. Fearing ferocious beasts, he climbed a tree to avoid them, with those joy pills forgotten, set aside at the tree below.
即以其夜值五百偷贼，盗彼国王五百疋马并及宝物来止树下，由其逃突尽皆饥渴，于其树下见欢喜丸，诸贼取已各食一丸，药毒气盛五百群贼一时俱死。
Then with that night, he encountered five hundred thieves, who stole that country’s King’s five hundred horses, and also his treasured objects. Coming to stop at the tree below, due to their escaping, suddenly with all completely hungry and thirsty, at that tree below, they saw the joy pills. All the thieves, having taken them already, each ate one pill. With the poison’s venomous power being abundant, the five hundred in the group of thieves at once died together.
时树上人至天明已，见此群贼死在树下，诈以刀箭斫射死尸，收其鞍马并及财宝驱向彼国。
Then, the person on the tree above, having reached daybreak already, seeing this group of thieves dead at the tree below, pretended to, with their swords and arrows, cut and shot their corpses. Gathering their saddled horses, and also with their wealth and treasures, he drove them towards that country.
时彼国王多将人众案迹来逐，会于中路值于彼王，彼王问言：「尔是何人？何处得马？」
Then, that country’s King, leading many people, followed the footprints and came chasing, meeting in the middle of the road. Encountering with that King, that King asked, saying, ‘You are which person? From what place did you get these horses?’
其人答言：「我是某国人，而于道路值此群贼共相斫射，五百群贼今皆一处死在树下，由是之故我得此马及以珍宝来投王国，若不见信可遣往看，贼之疮痍杀害处所。」
That person replied, saying, ‘I am a certain country’s person, then on the road encountering this group of thieves, together, we cut and shot at one another. The five hundred in the group of thieves are now all in one place, dead at a tree below. Because of this thus, I got these horses, and with these precious treasures, came to give them to the King’s country. If not seeing and believing this, you can dispatch an emissary to go and see the place of these thieves, where they were killed.’
王时即遣亲信往看，果如其言。
The King then sent a close and trusted minister to go and see if it is]like that said.
王时欣然叹未曾有，既还国已厚加爵赏，大赐珍宝封以聚落。
The King then with gladness exclaimed at that never before heard. Thereupon, having returned to his country already, generously with additional rank and rewards, he greatly bestowed him with precious treasures, and granted him with a village.
彼王旧臣咸生嫉妒而白王言：「彼是远人未可服信，如何卒尔宠遇过厚，至于爵赏逾越旧臣？」
That King’s old ministers all gave rise to jealousy and to the King said, ‘That is a person from afar, yet to be believable. How can he suddenly thus, be with favours treated over-generously, and even be with rank and rewards exceeding those of old ministers?’
远人闻已而作是言：「谁有勇健能共我试？请于平原挍其技能。」
The person from afar, having heard this already, then made this statement, ‘Who has the bravery and strength, to be able to, together with me compete? Please go to the field to compare those skills.’
旧人愕然无敢敌者。
The old ministers were stunned, without those daring to oppose him.
后时彼国大旷野中有恶师子，截道杀人断绝王路，时彼旧臣详共议之：「彼远人者自谓勇健无能敌者，今复若能杀彼师子为国除害，真为奇特。」
At a later time, that country’s great wilderness had a ferocious lion within, cutting off the path and killing people, severing the King’s road. Then, those old ministers together detailedly discussed on this. ‘That person from afar, called himself to be brave and strong, without those able to oppose him. Now again, if he is able to kill that lion, for the country eliminating the harmful, he will truly be outstanding.’
作是议已便白于王，王闻是已给赐刀杖寻即遣之。
Having made this suggestion already, they then told it to the King. The King, hearing this already, bestowing him with a sword and staff, then dispatched him.
尔时远人既受敕已，坚强其意向师子所，师子见之奋激鸣吼腾跃而前，远人惊怖即便上树，师子张口仰头向树，其人怖急失所捉刀，值师子口，师子寻死。
At that time, the person from afar, thereupon receiving the order already, strengthened his aspiration and went towards the lion’s place. The lion, seeing him, excitedly sounded a roar, leapt and went forward. The person from afar was surprised and immediately climbed up a tree. When the lion opened his mouth and raised his head towards the tree, that person, terrified and anxious, lost that clutched sword, with it encountering the lion’s mouth, the lion immediately died.
尔时远人欢喜踊跃，来白于王，王倍宠遇，时彼国人率尔敬服咸皆赞叹。
At that time, the person from afar, with joyful enthusiasm, came to tell it to the King. The King with many times more favours treated him. Then, that country’s people at once revered and admired him, with all highly praising him.
[1] 其妇人欢喜丸者喻不净施，[2] 王遣使者喻善知识，[3] 至他国者喻于诸天，[4] 杀群贼者喻得须陀洹强断五欲并诸烦恼，[5] 遇彼国王者喻遭值贤圣。
[1] That wife’s joy pills given is an analogy for impure giving. [2] That King’s dispatched emissary is an analogy for good-knowing friends. [3] That arriving at another country is analogous to reaching] all heavens. [4] That killing of the group of thieves is an analogy for attaining Srotaāpannahood, subjugating and severing the five desires and all afflictions. [5] That meeting of that country’s King is an analogy for encountering virtuous and noble ones.
[Note 1: The reaching of all heavens (诸天) represent reaching better places, but the best places are Pure Lands (净土), which have the most excellent good-knowing friends (善知识), virtuous and noble ones (贤圣), as Arhats (阿罗汉), Bodhisattvas (菩萨) and the Buddha (佛陀).]
[Note 2: Srotaāpannahood (须陀洹果) is attained by Sotāpannas (须陀洹) (Stream-enterers: 入流), who are able to break the three fetters (三结), thus (i) severing self’s view (断身见) (i.e. thinking that ‘self’ [我] exists in the five aggregates (五蕴), as there is already some insight that they are without self), (ii) clinging to precepts (i.e. rites and rituals) (戒取), (i.e. thinking purity can be attained by performing rituals or abiding by precepts rigidly) and (iii) doubt (疑) (i.e. scepticism that the Buddha’s Dharma teachings can lead to liberation, as there is already some insight that its essence is aligned with reality).]
[Note 3: The five aggregates (五阴/蕴) are (i) form (色), (ii) feelings (受), (iii) perception (想), (iv) mental formation (行) and (v) consciousness (识).]
[Note 4: The five desires (五欲) are for (i) wealth (财), (ii) sex (色) (and other sensual pleasures), (iii) fame (名), (iv) food (食) and (v) sleep (睡).]
[6] 国旧人等生嫉妒者，喻诸外道见有智者能断烦恼及以五欲，便生诽谤言无此事。
[6] Those country’s old ministers and others jealous, are analogies for all external paths, seeing those having wisdom, able to sever afflictions, and with the five desires too, then giving rise to slander, saying they are without these matters.
[7] 远人激厉而言旧臣无能与我共为敌者，喻于外道无敢抗冲。
[7] The person from afar, to provoke and rouse, then saying the old ministers are unable to be with me, together as those opposing, is analogous to external paths not daring to resist and attack.
[Note 5: As taught by Śākyamuni Buddha (释迦牟尼佛) in Brahmā Net Sūtra’s Bodhisattva Precepts’ Text《梵网经菩萨戒本》, ‘Like worms within a lion’s body, personally eating the lion’s flesh, this is not by other external worms done. Of such Buddha’s ‘disciples’ [with evil views, words and deeds], they will personally destroy the Buddha’s teachings, that are not by external paths and celestial demons [who deviate from the Buddha’s teachings] able to be destroyed. If there are those who have received the Buddha’s precepts, they should protect the Buddha’s precepts [by upholding them well], like being mindful of their only child, like serving their fathers and mothers, they must not be destroyed and broken.’ (如师子身中虫，自食师子肉，非余外虫。如是佛子自破佛法，非外道天魔能破。若受佛戒者，应护佛戒，如念一子，如事父母，不可毁破。)]
[8] 杀师子者喻破魔。既断烦恼又伏恶魔，便得无着道果封赏。
[8] That killing of the lion is an analogy for destroying Māra. Thereupon, having severed afflictions, also subduing his evil demons, then attaining non-attachment’s path’s fruit, with it granted and rewarded.
[Note 6: Māra (魔怨/魔罗) is the Desire Realm’s (欲界) Sixth Heaven’s (第六天) lord, the embodiment of death (死亡) and greedy desires (贪欲) that distract from liberation (解脱) from rebirth (轮回). He is the outer Māra, while the inner Māra (i.e. inner or mental demon/s [心魔]) refers to one’s Three Poisons (三毒) of greed (贪), anger (嗔) and delusion (痴), from which afflictions (烦恼) arise. One who has conquered one’s inner Māra is equivalent to one who has conquered all outer Māras.]
[9] 每常怖怯者喻能以弱而制于强。其于初时虽无净心，然彼其施遇善知识便获胜报，不净之施犹尚如此，况复善心欢喜布施？是故应当于福田所勤心修施。
[9] That frequently fearful is an analogy for those able to be with weakness, then having overpowering of the strong. Those, when in the beginning, although are without pure minds, however, with those that they give to, meeting good-knowing friends, they can then obtain supreme rewards. With that impure giving yet still like this, moreover if with good minds joyfully giving? Therefore, there should be, in those blessings’ fields, with the diligent mind cultivating giving.
[Note 7: The Eight Kinds Of Blessings’ Fields (八种福田) are (i) the Triple Gem (三宝), (ii) those cultivating the path (修道者), (iii) fathers and mothers (父母), (iv) teachers and seniors (师长), (v) sick persons (病人), (vi) those with impairments challenged (残障), (vii) those with urgent difficulties (急难), and (viii) vulnerable groups (弱势团体).]
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