T01n0080_佛為首迦長者說業報差別經

大正藏第 01 冊 No. 0080 佛為首迦長者說業報差別經

No. 80 [No. 26(170), Nos. 78, 79, 81]

佛為首迦長者說業報差別經

隋洋川郡守瞿曇法智譯

如是我聞：

一時佛住舍衛國祇樹給孤獨園。爾時佛告忉提耶子首迦長者言：「首迦長者！我當爲汝說善惡業報差別法門。汝當諦聽，善思念之！」

是時首迦即白佛言：「唯然，世尊！愿樂欲聞！」

佛告首迦：「一切眾生系屬於業，依止於業，隨自業轉。以是因緣，有上、中、下差別不同。

「或有業能令眾生得短命報；或有業能令眾生得長命報。

「或有業能令眾生得多病報；或有業能令眾生得少病報。

「或有業能令眾生得醜陋報；或有業能令眾生得端正報。

「或有業能令眾生得小威勢報；或有業能令眾生得大威勢報。

「或有業能令眾生得下族姓報；或有業能令眾生得上族姓報。

「或有業能令眾生得少資生報；或有業能令眾生得多資生報。

「或有業能令眾生得邪智報；或有業能令眾生得正智報。

「或有業能令眾生得地獄報；或有業能令眾生得畜生報；或有業能令眾生得餓鬼報；或有業能令眾生得阿修羅報；或有業能令眾生得人趣報；或有業能令眾生得欲天報；或有業能令眾生得色天報；或有業能令眾生得無色天報。

「或有業能令眾生得決定報；或有業能令眾生得不定報。

「或有業能令眾生得邊地報；或有業能令眾生得中國報。

「或有業能令眾生盡地獄壽；或有業能令眾生半地獄壽；或有業能令眾生暫入即出。

「或有業作而不集；或有業集而不作；或有業亦作亦集；或有業不作不集。

「或有業能令眾生初樂后苦；或有業能令眾生初苦后樂；或有業能令眾生初苦后苦；或有業能令眾生初樂后樂。

「或有業能令眾生貧而樂施；或有業能令眾生富而慳貪；或有業能令眾生富而能施；或有業能令眾生貧而慳貪。

「或有業能令眾生得身樂而心不樂；或有業能令眾生得心樂而身不樂；或有業能令眾生得身心俱樂；或有業能令眾生得身心俱不樂。

「或有業能令眾生命雖盡而業不盡；或有業能令眾生業雖盡而命不盡；或有業能令眾生業、命俱盡；或有業能令眾生業、命俱不盡，能斷諸煩惱。

「或有業能令眾生生於惡道，形容殊妙，眼目端嚴，膚體光澤，人所樂見；或有業能令眾生生於惡道，形容醜陋，膚體粗澀，人不喜見；或有業能令眾生生於惡道，身口臭穢，諸根殘缺。

「或有眾生習行十不善業，得外惡報；或有眾生習行十種善業，得外勝報。

「複次，長者！若有眾生禮佛塔廟，得十種功德；奉施寶蓋，得十種功德；奉施繒幡，得十種功德；奉施鐘鈴，得十種功德；奉施衣服，得十種功德；奉施器皿，得十種功德；奉施飲食，得十種功德；奉施靴履，得十種功德；奉施香華，得十種功德；奉施燈明，得十種功德；恭敬合掌，得十種功德。是名略說世間諸業差別法門

現代漢語譯本： 這是我聽到的： 一時，佛陀住在舍衛國的祇樹給孤獨園。當時，佛陀告訴忉提耶子的首迦長者說：『首迦長者，我將為你講述善惡業報的差別法門。你應當仔細聽，好好思考！』 這時，首迦長者立刻對佛說：『是的，世尊！我非常樂意聽！』 佛陀告訴首迦：『一切眾生都受業力的束縛，依賴於業力，隨著自己的業力運轉。因此，才有上、中、下不同的差別。 『有的業力能使眾生得到短命的果報；有的業力能使眾生得到長命的果報。 『有的業力能使眾生得到多病的果報；有的業力能使眾生得到少病的果報。 『有的業力能使眾生得到醜陋的果報；有的業力能使眾生得到端正的果報。 『有的業力能使眾生得到小威勢的果報；有的業力能使眾生得到大威勢的果報。 『有的業力能使眾生得到下等族姓的果報；有的業力能使眾生得到上等族姓的果報。 『有的業力能使眾生得到少資生的果報；有的業力能使眾生得到多資生的果報。 『有的業力能使眾生得到邪智的果報；有的業力能使眾生得到正智的果報。 『有的業力能使眾生得到地獄的果報；有的業力能使眾生得到畜生的果報；有的業力能使眾生得到餓鬼的果報；有的業力能使眾生得到阿修羅的果報；有的業力能使眾生得到人道的果報；有的業力能使眾生得到欲界的果報；有的業力能使眾生得到色界的果報；有的業力能使眾生得到無色界的果報。 『有的業力能使眾生得到決定的果報；有的業力能使眾生得到不決定的果報。 『有的業力能使眾生得到邊地的果報；有的業力能使眾生得到中國的果報。 『有的業力能使眾生受盡地獄的壽命；有的業力能使眾生受半地獄的壽命；有的業力能使眾生短暫進入地獄就出來。 『有的業力做了但不積累；有的業力積累但不做；有的業力既做又積累；有的業力既不做也不積累。 『有的業力能使眾生開始快樂後來痛苦；有的業力能使眾生開始痛苦後來快樂；有的業力能使眾生開始痛苦後來也痛苦；有的業力能使眾生開始快樂後來也快樂。 『有的業力能使眾生貧窮卻樂於佈施；有的業力能使眾生富有卻吝嗇貪婪；有的業力能使眾生富有且能佈施；有的業力能使眾生貧窮且吝嗇貪婪。 『有的業力能使眾生身體快樂而內心不快樂；有的業力能使眾生內心快樂而身體不快樂；有的業力能使眾生身心都快樂；有的業力能使眾生身心都不快樂。 『有的業力能使眾生壽命雖然盡了但業力沒有盡；有的業力能使眾生業力雖然盡了但壽命沒有盡；有的業力能使眾生業力和壽命都盡了；有的業力能使眾生業力和壽命都沒有盡，並且能斷除各種煩惱。 『有的業力能使眾生生於惡道，容貌殊妙，眼睛端正，面板光澤，令人喜愛；有的業力能使眾生生於惡道，容貌醜陋，面板粗糙，令人不喜；有的業力能使眾生生於惡道，身口臭穢，諸根殘缺。 『有的眾生習慣修行十不善業，得到外在的惡報；有的眾生習慣修行十種善業，得到外在的殊勝果報。 『再者，長者！如果有眾生禮拜佛塔廟，能得到十種功德；奉獻寶蓋，能得到十種功德；奉獻繒幡，能得到十種功德；奉獻鐘鈴，能得到十種功德；奉獻衣服，能得到十種功德；奉獻器皿，能得到十種功德；奉獻飲食，能得到十種功德；奉獻靴履，能得到十種功德；奉獻香花，能得到十種功德；奉獻燈明，能得到十種功德；恭敬合掌，能得到十種功德。這簡略地說明了世間各種業報差別的法門。』

English version: Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Buddha said to the elder Shuka, son of Datta: 'Elder Shuka, I will explain to you the Dharma of the differences in the retribution of good and evil karma. You should listen carefully and contemplate it well!' Then, Elder Shuka immediately said to the Buddha: 'Yes, World Honored One! I am eager to hear!' The Buddha told Shuka: 'All sentient beings are bound by karma, rely on karma, and follow the turning of their own karma. Because of this, there are differences of superior, middle, and inferior. 'Some karma can cause sentient beings to receive the retribution of a short life; some karma can cause sentient beings to receive the retribution of a long life. 'Some karma can cause sentient beings to receive the retribution of many illnesses; some karma can cause sentient beings to receive the retribution of few illnesses. 'Some karma can cause sentient beings to receive the retribution of ugliness; some karma can cause sentient beings to receive the retribution of beauty. 'Some karma can cause sentient beings to receive the retribution of little power; some karma can cause sentient beings to receive the retribution of great power. 'Some karma can cause sentient beings to receive the retribution of a lower caste; some karma can cause sentient beings to receive the retribution of a higher caste. 'Some karma can cause sentient beings to receive the retribution of few resources; some karma can cause sentient beings to receive the retribution of many resources. 'Some karma can cause sentient beings to receive the retribution of wrong wisdom; some karma can cause sentient beings to receive the retribution of right wisdom. 'Some karma can cause sentient beings to receive the retribution of hell; some karma can cause sentient beings to receive the retribution of being an animal; some karma can cause sentient beings to receive the retribution of being a hungry ghost; some karma can cause sentient beings to receive the retribution of being an Asura; some karma can cause sentient beings to receive the retribution of being a human; some karma can cause sentient beings to receive the retribution of the desire heavens; some karma can cause sentient beings to receive the retribution of the form heavens; some karma can cause sentient beings to receive the retribution of the formless heavens. 'Some karma can cause sentient beings to receive a definite retribution; some karma can cause sentient beings to receive an indefinite retribution. 'Some karma can cause sentient beings to receive the retribution of a borderland; some karma can cause sentient beings to receive the retribution of a central land. 'Some karma can cause sentient beings to exhaust the lifespan of hell; some karma can cause sentient beings to endure half the lifespan of hell; some karma can cause sentient beings to briefly enter and then exit hell. 'Some karma is done but not accumulated; some karma is accumulated but not done; some karma is both done and accumulated; some karma is neither done nor accumulated. 'Some karma can cause sentient beings to be happy at first and then suffer later; some karma can cause sentient beings to suffer at first and then be happy later; some karma can cause sentient beings to suffer at first and then suffer later; some karma can cause sentient beings to be happy at first and then be happy later. 'Some karma can cause sentient beings to be poor but generous; some karma can cause sentient beings to be rich but stingy and greedy; some karma can cause sentient beings to be rich and generous; some karma can cause sentient beings to be poor and stingy. 'Some karma can cause sentient beings to have physical pleasure but not mental pleasure; some karma can cause sentient beings to have mental pleasure but not physical pleasure; some karma can cause sentient beings to have both physical and mental pleasure; some karma can cause sentient beings to have neither physical nor mental pleasure. 'Some karma can cause sentient beings to have their lifespan end but their karma not end; some karma can cause sentient beings to have their karma end but their lifespan not end; some karma can cause sentient beings to have both their karma and lifespan end; some karma can cause sentient beings to have neither their karma nor lifespan end, and be able to cut off all afflictions. 'Some karma can cause sentient beings to be born in evil realms, with extraordinary appearances, upright eyes, and radiant skin, pleasing to see; some karma can cause sentient beings to be born in evil realms, with ugly appearances, rough skin, and displeasing to see; some karma can cause sentient beings to be born in evil realms, with foul-smelling bodies and mouths, and defective faculties. 'Some sentient beings habitually practice the ten non-virtuous actions and receive external evil retributions; some sentient beings habitually practice the ten virtuous actions and receive external superior retributions. 'Furthermore, Elder! If there are sentient beings who bow to Buddha stupas and temples, they will obtain ten kinds of merit; if they offer jeweled canopies, they will obtain ten kinds of merit; if they offer silk banners, they will obtain ten kinds of merit; if they offer bells, they will obtain ten kinds of merit; if they offer clothing, they will obtain ten kinds of merit; if they offer utensils, they will obtain ten kinds of merit; if they offer food and drink, they will obtain ten kinds of merit; if they offer boots and shoes, they will obtain ten kinds of merit; if they offer incense and flowers, they will obtain ten kinds of merit; if they offer lamps, they will obtain ten kinds of merit; if they respectfully join their palms, they will obtain ten kinds of merit. This is a brief explanation of the Dharma of the differences in the various karmic retributions in the world.'

。」

佛告首迦：「有十種業能令眾生得短命報：一者，自行殺生；二者，勸他令殺；三者，讚歎殺法；四者，見殺隨喜；五者，于惡憎所，欲令喪滅；六者，見怨滅已，心生歡喜；七者，壞他胎藏；八者，教人毀壞；九者，建立天寺，屠殺眾生；十者，教人戰鬥，互相殘害。以是十業得短命報。

「復有十業能令眾生得長命報：一者，自不殺生；二者，勸他不殺；三者，讚歎不殺；四者，見他不殺，心生歡喜；五者，見被殺者，方便救免；六者，見死怖者，安慰其心；七者，見恐怖者，施與無畏；八者，見諸患苦之人，起慈愍心；九者，見諸急難之人，起大悲心；十者，以諸飲食，惠施眾生。以是十業得長命報。

「復有十業能令眾生得多病報：一者，好喜打拍一切眾生；二者，勸他令打；三者，讚歎打法；四者，見打歡喜；五者，惱亂父母，令心憂惱；六者，惱亂賢聖；七者，見怨病苦，心大歡喜；八者，見怨病癒，心生不樂；九者，于怨病所，與非治藥；十者，宿食不消，而復更食。以是十業得多病報。

「復有十業能令眾生得少病報：一者，不喜打拍一切眾生；二者，勸他不打；三者，贊不打法；四者，見不打者，心生歡喜；五者，供養父母及諸病人；六者，見賢聖病，瞻視供養；七者，見怨病癒，心生歡喜；八者，見病苦者，施與良藥，亦勸他施；九者，于病苦眾生，起慈愍心；十者，于諸飲食，能自節量。以是十業得少病報。

「復有十業能令眾生得醜陋報：一者，好行忿怒；二者，好懷嫌恨；三者，誑惑於他；四者，惱亂眾生；五者，于父母所無愛敬心；六者，于賢聖所不生恭敬；七者，侵奪賢聖資生田業；八者，于佛塔廟斷滅燈明；九者，見醜陋者，毀呰輕賤；十者，習諸惡行。以是十業得醜陋報。

「復有十業能令眾生得端正報：一者，不瞋；二者，施衣；三者，愛敬父母；四者，尊重賢聖；五者，塗飾佛塔；六者，掃灑堂宇；七者，掃灑僧地；八者，掃灑佛塔；九者，見醜陋者，不生輕賤，起恭敬心；十者，見端正者，曉悟宿因。以是十業得端正報。

「復有十業能令眾生得小威勢報：一者，于諸眾生起嫉妒心；二者，見他得利，心生惱熱；三者，見他失利，其心歡喜；四者，於他名譽起嫉惡心；五者，見失名譽，心大忻悅；六者，退菩提心，毀佛形像；七者，於己父母及賢聖所無心奉侍；八者，勸人修習少威德業；九者，障他修行大威德業；十者，見少威德者，心生輕賤。以是十業得少威勢報。

「復有十業能令眾生得大威勢報：一者，于諸眾生心無嫉妒；二者，見他得利，心生歡喜；三者，見他失利，起憐愍心；四者，於他名譽，心生忻悅；五者，見失名譽，助懷憂惱；六者，發菩提心，造佛形像，奉施寶蓋；七者，於己父母及賢聖所，恭敬奉迎；八者，勸人棄捨少威德業；九者，勸人修行大威德業；十者，見無威德，不生輕賤。以是十業得大威勢報。

「復有十業能令眾生得下族姓報：一者，不知敬父；二者，不知敬母；三者，不知敬沙門；四者，不知敬婆羅門；五者，于諸尊長而不敬仰；六者，于諸師長不奉迎供養；七者，見諸尊長不迎逆請坐；八者，于父母所不遵教誨；九者，于賢聖所亦不受教；十者，輕蔑下族。以是十業得下族姓報

現代漢語譯本：佛陀告訴首迦：『有十種行為會導致眾生短命：第一，自己殺生；第二，勸別人殺生；第三，讚美殺生的行為；第四，看到殺生感到高興；第五，對於憎恨的人，希望他們喪命；第六，看到仇敵滅亡，內心歡喜；第七，破壞他人的胎兒；第八，教唆別人破壞胎兒；第九，建立寺廟，屠殺眾生；第十，教唆別人戰鬥，互相殘殺。這十種行為會導致短命的果報。』 現代漢語譯本：『又有十種行為會導致眾生長壽：第一，自己不殺生；第二，勸別人不殺生；第三，讚美不殺生的行為；第四，看到別人不殺生，內心歡喜；第五，看到被殺的人，想辦法救助；第六，看到害怕死亡的人，安慰他們；第七，看到恐懼的人，給予他們無畏；第八，看到遭受痛苦的人，生起慈悲之心；第九，看到遭遇急難的人，生起大悲之心；第十，用食物佈施給眾生。這十種行為會導致長壽的果報。』 現代漢語譯本：『又有十種行為會導致眾生多病：第一，喜歡毆打一切眾生；第二，勸別人毆打；第三，讚美毆打的行為；第四，看到毆打感到高興；第五，惱亂父母，使他們憂愁；第六，惱亂賢聖；第七，看到仇敵生病痛苦，內心非常高興；第八，看到仇敵病癒，內心不高興；第九，對於仇敵的疾病，給予不合適的藥物；第十，食物沒有消化就再次進食。這十種行為會導致多病的果報。』 現代漢語譯本：『又有十種行為會導致眾生少病：第一，不喜歡毆打一切眾生；第二，勸別人不毆打；第三，讚美不毆打的行為；第四，看到不毆打的人，內心歡喜；第五，供養父母和病人；第六，看到賢聖生病，照顧供養；第七，看到仇敵病癒，內心歡喜；第八，看到生病痛苦的人，給予良藥，也勸別人給予；第九，對於生病痛苦的眾生，生起慈悲之心；第十，對於食物，能夠自我節制。這十種行為會導致少病的果報。』 現代漢語譯本：『又有十種行為會導致眾生相貌醜陋：第一，喜歡發怒；第二，喜歡懷恨；第三，欺騙迷惑他人；第四，惱亂眾生；第五，對於父母沒有愛敬之心；第六，對於賢聖不恭敬；第七，侵佔賢聖的田地產業；第八，在佛塔寺廟熄滅燈火；第九，看到相貌醜陋的人，譭謗輕賤；第十，習慣各種惡行。這十種行為會導致相貌醜陋的果報。』 現代漢語譯本：『又有十種行為會導致眾生相貌端正：第一，不發怒；第二，佈施衣服；第三，愛敬父母；第四，尊重賢聖；第五，粉刷佛塔；第六，打掃房屋；第七，打掃僧眾居住的地方；第八，打掃佛塔；第九，看到相貌醜陋的人，不輕賤，生起恭敬之心；第十，看到相貌端正的人，明白他們前世的因緣。這十種行為會導致相貌端正的果報。』 現代漢語譯本：『又有十種行為會導致眾生威勢弱小：第一，對於眾生生起嫉妒之心；第二，看到別人得到利益，內心煩惱；第三，看到別人失去利益，內心歡喜；第四，對於別人的名譽生起嫉妒之心；第五，看到別人失去名譽，內心非常高興；第六，退失菩提心，毀壞佛像；第七，對於自己的父母和賢聖沒有盡心奉侍；第八，勸別人修行微小的功德；第九，障礙別人修行大的功德；第十，看到威勢弱小的人，內心輕賤。這十種行為會導致威勢弱小的果報。』 現代漢語譯本：『又有十種行為會導致眾生威勢強大：第一，對於眾生沒有嫉妒之心；第二，看到別人得到利益，內心歡喜；第三，看到別人失去利益，生起憐憫之心；第四，對於別人的名譽，內心高興；第五，看到別人失去名譽，幫助他們憂愁；第六，發菩提心，建造佛像，奉獻寶蓋；第七，對於自己的父母和賢聖，恭敬迎接；第八，勸別人放棄微小的功德；第九，勸別人修行大的功德；第十，看到沒有威勢的人，不輕賤。這十種行為會導致威勢強大的果報。』 現代漢語譯本：『又有十種行為會導致眾生出生在低賤的家族：第一，不知道尊敬父親；第二，不知道尊敬母親；第三，不知道尊敬沙門；第四，不知道尊敬婆羅門；第五，對於長輩不尊敬；第六，對於師長不奉迎供養；第七，看到長輩不迎接請坐；第八，對於父母不聽從教誨；第九，對於賢聖也不接受教導；第十，輕蔑出身低賤的人。這十種行為會導致出生在低賤的家族。』

English version: The Buddha told Shujia: 'There are ten actions that cause beings to have a short lifespan: first, killing living beings oneself; second, encouraging others to kill; third, praising the act of killing; fourth, rejoicing at seeing killing; fifth, wishing for the death of those one hates; sixth, feeling joy at the destruction of enemies; seventh, destroying the fetus of others; eighth, instructing others to destroy fetuses; ninth, building temples and slaughtering living beings; tenth, instructing others to fight and harm each other. These ten actions lead to the retribution of a short lifespan.' English version: 'There are also ten actions that cause beings to have a long lifespan: first, not killing living beings oneself; second, encouraging others not to kill; third, praising the act of not killing; fourth, feeling joy at seeing others not kill; fifth, finding ways to rescue those being killed; sixth, comforting those who fear death; seventh, giving fearlessness to those who are afraid; eighth, having compassion for those who are suffering; ninth, having great compassion for those in distress; tenth, giving food to living beings. These ten actions lead to the retribution of a long lifespan.' English version: 'There are also ten actions that cause beings to have many illnesses: first, liking to beat all living beings; second, encouraging others to beat; third, praising the act of beating; fourth, rejoicing at seeing beating; fifth, troubling parents and causing them distress; sixth, troubling the virtuous and holy; seventh, feeling great joy at seeing enemies sick and suffering; eighth, feeling displeasure at seeing enemies recover from illness; ninth, giving improper medicine to enemies who are sick; tenth, eating again before previous food is digested. These ten actions lead to the retribution of many illnesses.' English version: 'There are also ten actions that cause beings to have few illnesses: first, not liking to beat all living beings; second, encouraging others not to beat; third, praising the act of not beating; fourth, feeling joy at seeing those who do not beat; fifth, providing for parents and the sick; sixth, caring for and providing for the virtuous and holy when they are sick; seventh, feeling joy at seeing enemies recover from illness; eighth, giving good medicine to those who are sick and suffering, and encouraging others to give as well; ninth, having compassion for living beings who are sick and suffering; tenth, being able to moderate oneself in eating. These ten actions lead to the retribution of few illnesses.' English version: 'There are also ten actions that cause beings to have an ugly appearance: first, liking to be angry; second, liking to hold grudges; third, deceiving and confusing others; fourth, troubling living beings; fifth, having no love and respect for parents; sixth, not being respectful to the virtuous and holy; seventh, seizing the fields and property of the virtuous and holy; eighth, extinguishing the lights in Buddhist pagodas and temples; ninth, slandering and belittling those with ugly appearances; tenth, practicing all kinds of evil deeds. These ten actions lead to the retribution of an ugly appearance.' English version: 'There are also ten actions that cause beings to have a beautiful appearance: first, not being angry; second, giving clothes; third, loving and respecting parents; fourth, respecting the virtuous and holy; fifth, painting and decorating Buddhist pagodas; sixth, cleaning houses; seventh, cleaning the places where monks live; eighth, cleaning Buddhist pagodas; ninth, not belittling those with ugly appearances, but having respect for them; tenth, understanding the past causes of those with beautiful appearances. These ten actions lead to the retribution of a beautiful appearance.' English version: 'There are also ten actions that cause beings to have little power and influence: first, having jealousy towards all living beings; second, feeling annoyed when others gain benefits; third, feeling joy when others lose benefits; fourth, having jealousy towards the reputation of others; fifth, feeling great joy when others lose their reputation; sixth, abandoning the Bodhi mind and destroying Buddha images; seventh, not serving one's parents and the virtuous and holy with all one's heart; eighth, encouraging others to practice small meritorious deeds; ninth, hindering others from practicing great meritorious deeds; tenth, belittling those with little power and influence. These ten actions lead to the retribution of little power and influence.' English version: 'There are also ten actions that cause beings to have great power and influence: first, having no jealousy towards all living beings; second, feeling joy when others gain benefits; third, having compassion when others lose benefits; fourth, feeling joy towards the reputation of others; fifth, helping others to worry when they lose their reputation; sixth, generating the Bodhi mind, building Buddha images, and offering jeweled canopies; seventh, respectfully welcoming one's parents and the virtuous and holy; eighth, encouraging others to abandon small meritorious deeds; ninth, encouraging others to practice great meritorious deeds; tenth, not belittling those with no power and influence. These ten actions lead to the retribution of great power and influence.' English version: 'There are also ten actions that cause beings to be born into a low-class family: first, not knowing how to respect one's father; second, not knowing how to respect one's mother; third, not knowing how to respect Shramanas; fourth, not knowing how to respect Brahmins; fifth, not respecting elders; sixth, not welcoming and providing for teachers; seventh, not welcoming and offering seats to elders; eighth, not following the teachings of one's parents; ninth, not accepting the teachings of the virtuous and holy; tenth, belittling those of low birth. These ten actions lead to the retribution of being born into a low-class family.'

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「復有十業能令眾生得上族姓報：一者，善知敬父；二者，善知敬母；三者，善知敬沙門；四者，善知敬婆羅門；五者，敬護尊長；六者，奉迎師長；七者，見諸尊長迎逆請坐；八者，于父母所敬受教誨；九者，于賢聖所尊敬受教；十者，不輕下族。以是十業得上族姓報。

「復有十業能令眾生得少資生報；一者，自行偷盜；二者，勸他偷盜；三者，讚歎偷盜；四者，見盜歡喜；五者，于父母所減撤生業；六者，于賢聖所侵奪資財；七者，見他得利，心不歡喜；八者，障他得利，為作留難；九者，見他行施，無隨喜心；十者，見世饑饉，心不憐愍而生歡喜。以是十業得少資生報。

「復有十業能令眾生得多資生報：一者，自離偷盜；二者，勸他不盜；三者，讚歎不盜；四者，見他不盜，心生歡喜；五者，于父母所供奉生業；六者，于諸賢聖給施所須；七者，見他得利，心生歡喜；八者，見求利者，方便佐助；九者，見樂施者，心生忻悅；十者，見世饑饉，心生憐愍。以是十業得多資生報。

「復有十業能令眾生得邪智報：一者，不能咨問智慧沙門、婆羅門；二者，顯說惡法；三者，不能受持修習正法；四者，贊非定法，以為定法；五者，吝法不說；六者，親近邪智；七者，遠離正智；八者，讚歎邪見；九者，棄捨正見；十者，見癡惡人，輕賤毀呰。以是十業得邪智報。

「復有十業能令眾生得正智報：一者，善能咨問智慧沙門、婆羅門；二者，顯說善法；三者，聞持正法；四者，見說定法，嘆言善哉；五者，樂說正法；六者，親近正智人；七者，攝護正法；八者，勤修多聞；九者，遠離邪見；十者，見癡惡人，不生輕賤。以是十業得正智報。

「復有十業能令眾生得地獄報：一者，身行重惡業；二者，口行重惡業；三者，意行重惡業；四者，起于斷見；五者，起于常見；六者，起無因見；七者，起無作見；八者，起于無見；九者，起于邊見；十者，不知恩報。以是十業得地獄報。

「復有十業能令眾生得畜生報：一者，身行中惡業；二者，口行中惡業；三者，意行中惡業；四者，從貪煩惱，起諸惡業；五者，從瞋煩惱，起諸惡業；六者，從癡煩惱，起諸惡業；七者，毀罵眾生；八者，惱害眾生；九者，施不凈物；十者，行於邪淫。以是十業得畜生報。

「復有十業能令眾生得餓鬼報：一者，身行輕惡業；二者，口行輕惡業；三者，意行輕惡業；四者，起于多貪；五者，起于惡貪；六者，嫉妒；七者，邪見；八者，愛著資生，即便命終；九者，因饑而亡；十者，枯渴而死。以是十業得餓鬼報。

「復有十業能令眾生得阿修羅報：一者，身行微惡業；二者，口行微惡業；三者，意行微惡業；四者，憍慢；五者，我慢；六者，增上慢；七者，大慢；八者，邪慢；九者，慢慢；十者，回諸善根，向修羅趣。以是十業得阿修羅報。

「復有十業能令眾生得人趣報：一者，不殺；二者，不盜；三者，不邪淫；四者，不妄語；五者，不綺語；六者，不兩舌；七者，不惡口；八者，不貪；九者，不瞋；十者，不邪見。於十善業，缺漏不全，以是十業得人趣報。

「復有十業能令眾生得欲天報，所謂具足修行增上十善。

「復有十業能令眾生得色天報，所謂修行有漏十善，與定相應

『又有十種行為能使眾生獲得高貴種姓的果報：第一，善於尊敬父親；第二，善於尊敬母親；第三，善於尊敬出家人；第四，善於尊敬婆羅門；第五，尊敬並保護長輩；第六，恭敬迎接師長；第七，見到長輩迎上前去並請他們就坐；第八，在父母面前恭敬地接受教誨；第九，在賢聖面前尊敬地接受教導；第十，不輕視出身低微的人。通過這十種行為，可以獲得高貴種姓的果報。 『又有十種行為能使眾生獲得貧乏的果報：第一，自己進行偷盜；第二，勸說他人偷盜；第三，讚美偷盜行為；第四，見到偷盜行為感到歡喜；第五，在父母那裡減少他們的生計；第六，侵佔賢聖的財物；第七，見到他人獲利，心中不歡喜；第八，阻礙他人獲利，設定障礙；第九，見到他人行佈施，沒有隨喜之心；第十，見到世間饑荒，心中不憐憫反而感到歡喜。通過這十種行為，可以獲得貧乏的果報。 『又有十種行為能使眾生獲得富裕的果報：第一，自己遠離偷盜；第二，勸說他人不偷盜；第三，讚美不偷盜的行為；第四，見到他人不偷盜，心中感到歡喜；第五，在父母那裡供養他們的生計；第六，向賢聖佈施他們所需的物品；第七，見到他人獲利，心中感到歡喜；第八，見到求利的人，方便地幫助他們；第九，見到樂於佈施的人，心中感到喜悅；第十，見到世間饑荒，心中產生憐憫。通過這十種行為，可以獲得富裕的果報。 『又有十種行為能使眾生獲得邪見的果報：第一，不能向有智慧的出家人、婆羅門請教；第二，公開宣說邪惡的法；第三，不能接受並修習正法；第四，讚美非確定的法，認為它是確定的法；第五，吝嗇佛法而不宣說；第六，親近邪見的人；第七，遠離正見的人；第八，讚美邪見；第九，拋棄正見；第十，見到愚癡惡劣的人，輕視並譭謗他們。通過這十種行為，可以獲得邪見的果報。 『又有十種行為能使眾生獲得正見的果報：第一，善於向有智慧的出家人、婆羅門請教；第二，公開宣說善良的法；第三，聽聞並受持正法；第四，見到宣說確定的法，讚歎說『太好了』；第五，樂於宣說正法；第六，親近有正見的人；第七，守護正法；第八，勤奮修習多聞；第九，遠離邪見；第十，見到愚癡惡劣的人，不產生輕視之心。通過這十種行為，可以獲得正見的果報。 『又有十種行為能使眾生獲得地獄的果報：第一，身體做出嚴重的惡業；第二，口中說出嚴重的惡業；第三，心中產生嚴重的惡業；第四，產生斷滅見；第五，產生常見；第六，產生無因見；第七，產生無作見；第八，產生虛無見；第九，產生邊見；第十，不知道感恩報答。通過這十種行為，可以獲得地獄的果報。 『又有十種行為能使眾生獲得畜生的果報：第一，身體做出中等的惡業；第二，口中說出中等的惡業；第三，心中產生中等的惡業；第四，從貪慾煩惱中產生各種惡業；第五，從嗔恨煩惱中產生各種惡業；第六，從愚癡煩惱中產生各種惡業；第七，毀罵眾生；第八，惱害眾生；第九，施捨不乾淨的物品；第十，進行邪淫。通過這十種行為，可以獲得畜生的果報。 『又有十種行為能使眾生獲得餓鬼的果報：第一，身體做出輕微的惡業；第二，口中說出輕微的惡業；第三，心中產生輕微的惡業；第四，產生強烈的貪慾；第五，產生惡劣的貪慾；第六，嫉妒；第七，邪見；第八，貪愛資生之物，即便死去；第九，因飢餓而死亡；第十，因乾渴而死亡。通過這十種行為，可以獲得餓鬼的果報。 『又有十種行為能使眾生獲得阿修羅的果報：第一，身體做出極輕微的惡業；第二，口中說出極輕微的惡業；第三，心中產生極輕微的惡業；第四，驕傲自大；第五，我慢；第六，增上慢；第七，大慢；第八，邪慢；第九，慢慢；第十，將所有善根迴向阿修羅道。通過這十種行為，可以獲得阿修羅的果報。 『又有十種行為能使眾生獲得人道的果報：第一，不殺生；第二，不偷盜；第三，不邪淫；第四，不妄語；第五，不綺語；第六，不兩舌；第七，不惡口；第八，不貪婪；第九，不嗔恨；第十，不邪見。在十善業中，有所缺失不完全，通過這十種行為，可以獲得人道的果報。 『又有十種行為能使眾生獲得欲界天道的果報，即圓滿修行增上的十善業。 『又有十種行為能使眾生獲得色界天道的果報，即修行有漏的十善業，並與禪定相應。

'Furthermore, there are ten actions that enable sentient beings to attain the reward of a noble birth: first, being skilled in respecting one's father; second, being skilled in respecting one's mother; third, being skilled in respecting ascetics; fourth, being skilled in respecting Brahmins; fifth, respecting and protecting elders; sixth, respectfully welcoming teachers; seventh, upon seeing elders, going forward to greet them and inviting them to sit; eighth, respectfully receiving teachings from one's parents; ninth, respectfully receiving teachings from the wise and holy; tenth, not looking down upon those of lower birth. Through these ten actions, one can attain the reward of a noble birth.' 'Furthermore, there are ten actions that enable sentient beings to attain the reward of meager resources: first, engaging in theft oneself; second, encouraging others to steal; third, praising theft; fourth, feeling joy upon seeing theft; fifth, reducing the livelihood of one's parents; sixth, seizing the wealth of the wise and holy; seventh, not feeling joy upon seeing others gain profit; eighth, obstructing others from gaining profit, creating obstacles; ninth, not having a sense of rejoicing upon seeing others give alms; tenth, feeling joy instead of compassion upon seeing famine in the world. Through these ten actions, one can attain the reward of meager resources.' 'Furthermore, there are ten actions that enable sentient beings to attain the reward of abundant resources: first, abstaining from theft oneself; second, encouraging others not to steal; third, praising the act of not stealing; fourth, feeling joy upon seeing others not steal; fifth, providing for the livelihood of one's parents; sixth, giving to the wise and holy what they need; seventh, feeling joy upon seeing others gain profit; eighth, conveniently assisting those seeking profit; ninth, feeling delight upon seeing those who enjoy giving alms; tenth, feeling compassion upon seeing famine in the world. Through these ten actions, one can attain the reward of abundant resources.' 'Furthermore, there are ten actions that enable sentient beings to attain the reward of wrong knowledge: first, not seeking advice from wise ascetics and Brahmins; second, openly speaking about evil teachings; third, not accepting and practicing the right teachings; fourth, praising non-definitive teachings as definitive teachings; fifth, being stingy with the Dharma and not speaking about it; sixth, associating with those of wrong knowledge; seventh, distancing oneself from those of right knowledge; eighth, praising wrong views; ninth, abandoning right views; tenth, looking down upon and slandering foolish and wicked people. Through these ten actions, one can attain the reward of wrong knowledge.' 'Furthermore, there are ten actions that enable sentient beings to attain the reward of right knowledge: first, being skilled in seeking advice from wise ascetics and Brahmins; second, openly speaking about good teachings; third, hearing and upholding the right teachings; fourth, upon seeing definitive teachings being spoken, praising them as 'excellent'; fifth, enjoying speaking about the right teachings; sixth, associating with those of right knowledge; seventh, protecting the right teachings; eighth, diligently practicing extensive learning; ninth, distancing oneself from wrong views; tenth, not looking down upon foolish and wicked people. Through these ten actions, one can attain the reward of right knowledge.' 'Furthermore, there are ten actions that enable sentient beings to attain the reward of hell: first, committing severe evil deeds with the body; second, speaking severe evil words with the mouth; third, generating severe evil thoughts with the mind; fourth, giving rise to annihilationism; fifth, giving rise to eternalism; sixth, giving rise to the view of no cause; seventh, giving rise to the view of no action; eighth, giving rise to nihilism; ninth, giving rise to extreme views; tenth, not knowing how to repay kindness. Through these ten actions, one can attain the reward of hell.' 'Furthermore, there are ten actions that enable sentient beings to attain the reward of being an animal: first, committing moderate evil deeds with the body; second, speaking moderate evil words with the mouth; third, generating moderate evil thoughts with the mind; fourth, generating various evil deeds from the affliction of greed; fifth, generating various evil deeds from the affliction of hatred; sixth, generating various evil deeds from the affliction of ignorance; seventh, reviling sentient beings; eighth, harming sentient beings; ninth, giving impure things; tenth, engaging in sexual misconduct. Through these ten actions, one can attain the reward of being an animal.' 'Furthermore, there are ten actions that enable sentient beings to attain the reward of being a hungry ghost: first, committing minor evil deeds with the body; second, speaking minor evil words with the mouth; third, generating minor evil thoughts with the mind; fourth, giving rise to intense greed; fifth, giving rise to evil greed; sixth, jealousy; seventh, wrong views; eighth, being attached to material possessions, even at the time of death; ninth, dying from hunger; tenth, dying from thirst. Through these ten actions, one can attain the reward of being a hungry ghost.' 'Furthermore, there are ten actions that enable sentient beings to attain the reward of being an Asura: first, committing very minor evil deeds with the body; second, speaking very minor evil words with the mouth; third, generating very minor evil thoughts with the mind; fourth, arrogance; fifth, conceit; sixth, excessive pride; seventh, great pride; eighth, wrong pride; ninth, pride upon pride; tenth, dedicating all good roots towards the Asura realm. Through these ten actions, one can attain the reward of being an Asura.' 'Furthermore, there are ten actions that enable sentient beings to attain the reward of being a human: first, not killing; second, not stealing; third, not engaging in sexual misconduct; fourth, not lying; fifth, not engaging in frivolous speech; sixth, not engaging in divisive speech; seventh, not engaging in harsh speech; eighth, not being greedy; ninth, not being hateful; tenth, not having wrong views. In the ten good actions, there are some deficiencies and incompleteness, through these ten actions, one can attain the reward of being a human.' 'Furthermore, there are ten actions that enable sentient beings to attain the reward of the desire realm heavens, namely, fully practicing the ten superior good actions.' 'Furthermore, there are ten actions that enable sentient beings to attain the reward of the form realm heavens, namely, practicing the ten tainted good actions, which are in accordance with meditative concentration.'

「復有四業能令眾生得無色天報：一者，過一切色想，滅有對想等，入于空處定；二者，過一切空處定，入識處定；三者，過一切識處定，入無所有處定；四者，過無所有處定，入非想非非想定。以是四業得無色天報。

「復有業能令眾生得決定報者：若人于佛、法、僧及持戒人所，以增上心施，以此善業發願迴向，即得往生。是名決定報業。

「復有業能令眾生得不定報者：若業非增上心作，更不修習，又不發願、迴向受生，是名不定報業。

「復有業能令眾生得邊地報者：若業于佛、法、僧、凈持戒人及大眾所，不增上心施，以此善根愿生邊地。以是愿故，即生邊地，受凈、不凈報。

「復有業能令眾生得中國報者：若作業時，于佛、法、僧、清凈持戒梵行人邊及大眾所，起于增上，殷重佈施。以是善根決定發願求生中國，還得值佛及聞正法，受于上妙清凈果報。

「復有業能令眾生盡地獄壽者：若有眾生造地獄業已，無慚無愧而不厭離，心無怖畏，反生歡喜，又不懺悔，而復更造重增惡業，如提婆達多等。以是業故，盡地獄壽。

「復有業能令眾生墮于地獄，至半而夭，不盡其壽：若有眾生造地獄業，積整合已，後生怖畏，慚愧厭離，懺悔棄捨，非增上心。以是業故，墮于地獄；后追悔故，地獄半夭，不盡其壽。

「復有業能令眾生墮于地獄，暫入即出：若有眾生造地獄業，作已怖畏，起增上信，生慚愧心，厭惡棄捨，殷重懺悔，更不重造如阿阇世王殺父等罪，暫入地獄，即得解脫。」

於是世尊即說偈言：

「若人造重罪，　　作已深自責， 懺悔更不造，　　能拔根本業。

「復有業作而不集：若有眾生身、口、意等造諸惡業，造已怖畏，慚愧遠離，深自悔責，更不重造，是名作而不集。

「復有業集而不作：若有眾生自不作業，以噁心故，勸人行惡，是名集而不作。

「復有業亦作亦集：若有眾生造諸業已，心無改悔，而複數造，亦勸他人，是名亦作亦集。

「復有業不作不集：若有眾生自不造業，亦不教他無記業等，是名不作不集。

「復有業初樂后苦：若有眾生為人所勸，歡喜行施，施心不堅，后還追悔。以是因緣生在人間，先雖富樂，后還貧苦。是名先樂后苦。

「復有業初苦后樂：若有眾生為人勸導，俯仰少施，施已歡喜，心無吝悔。以是因緣生在人間，初時貧苦，后還富樂。是名初苦后樂。

「復有業初苦后苦：若有眾生離善知識，無人勸導，乃至不能少行惠施。以是因緣生在人間，初時貧苦，后還貧苦，是名初苦后苦。

「復有業初樂后樂：若有眾生近善知識，勸令行施，便生歡喜，堅修施業。以是因緣生在人間，初時富樂，后亦富樂。

「復有業貧而樂施：若有眾生先曾行施，不遇福田，流轉生死，在於人道。以不遇福田故，果報微劣，隨得隨盡；以習施故，雖處貧窮，而能行施。

「復有業富而慳貪：若有眾生未曾佈施，遇善知識，暫行一施，值良福田。以田勝故，資生具足，先不習故，雖富而慳。

「復有業富而能施：若有眾生值善知識，多修施業，遇良福田。以是因緣，巨富饒財，而能行施。

「復有業貧而慳貪：若有眾生離善知識，無人勸導，不能行施。以是因緣，生在貧窮，而復慳貪

『還有四種行為能使眾生獲得無色界的果報：第一種，超越一切色想，滅除有對想等，進入空無邊處定；第二種，超越一切空無邊處定，進入識無邊處定；第三種，超越一切識無邊處定，進入無所有處定；第四種，超越無所有處定，進入非想非非想定。通過這四種行為，可以獲得無色界的果報。 『還有一種行為能使眾生獲得確定的果報：如果有人對佛、法、僧以及持戒的人，以增上的心意佈施，並以此善業發願迴向，就能往生善處。這稱為決定報業。 『還有一種行為能使眾生獲得不確定的果報：如果行為不是以增上的心意所作，也不加以修習，又不發願、迴向受生，這稱為不定報業。 『還有一種行為能使眾生獲得邊地的果報：如果行為對於佛、法、僧、清凈持戒的人以及大眾，不是以增上的心意佈施，而是以此善根發願往生邊地。因為這個願望，就會往生邊地，承受清凈或不清凈的果報。 『還有一種行為能使眾生獲得中土的果報：如果行為時，對於佛、法、僧、清凈持戒的修行人以及大眾，生起增上、殷重的佈施。以此善根堅定發願求生中土，還能遇到佛並聽聞正法，承受上妙清凈的果報。 『還有一種行為能使眾生在地獄中受盡壽命：如果眾生造作地獄的惡業后，不知慚愧，不厭惡遠離，心中沒有恐懼，反而生起歡喜，又不懺悔，反而再次造作更重的惡業，如同提婆達多等人。因為這種行為，就會在地獄中受盡壽命。 『還有一種行為能使眾生墮入地獄，但受刑至一半就夭折，不能受盡壽命：如果眾生造作地獄的惡業，積累成后，後來產生恐懼，慚愧厭惡，懺悔捨棄，但不是以增上的心意。因為這種行為，會墮入地獄；但因為後來的追悔，在地獄中受刑至一半就夭折，不能受盡壽命。 『還有一種行為能使眾生墮入地獄，短暫進入就出來：如果眾生造作地獄的惡業，作完后產生恐懼，生起增上的信心，生起慚愧心，厭惡捨棄，殷重懺悔，不再重複造作，如同阿阇世王殺父等罪，短暫進入地獄，就能得到解脫。』 於是世尊就說了偈語： 『如果有人造作重罪，作完后深深地自我責備，懺悔並且不再造作，就能拔除根本的惡業。』 『還有一種行為是作而不積累：如果眾生身、口、意等造作各種惡業，造完后產生恐懼，慚愧遠離，深深地自我悔責，不再重複造作，這稱為作而不積累。』 『還有一種行為是積累而不作：如果眾生自己不造作惡業，卻因為噁心，勸別人去作惡，這稱為積累而不作。』 『還有一種行為是既作又積累：如果眾生造作各種惡業后，心中沒有悔改，反而多次造作，也勸別人去作惡，這稱為既作又積累。』 『還有一種行為是不作也不積累：如果眾生自己不造作惡業，也不教唆別人作無記業等，這稱為不作也不積累。』 『還有一種行為是開始快樂後來痛苦：如果眾生被人勸說，歡喜地進行佈施，但佈施的心不堅定，後來又後悔。因為這個因緣，出生在人間，開始雖然富裕快樂，後來卻貧窮困苦。這稱為開始快樂後來痛苦。』 『還有一種行為是開始痛苦後來快樂：如果眾生被人勸導，勉強地進行少量佈施，佈施後感到歡喜，心中沒有吝嗇後悔。因為這個因緣，出生在人間，開始時貧窮困苦，後來卻富裕快樂。這稱為開始痛苦後來快樂。』 『還有一種行為是開始痛苦後來也痛苦：如果眾生遠離善知識，沒有人勸導，甚至不能進行少量的佈施。因為這個因緣，出生在人間，開始時貧窮困苦，後來仍然貧窮困苦，這稱為開始痛苦後來也痛苦。』 『還有一種行為是開始快樂後來也快樂：如果眾生親近善知識，被勸說進行佈施，就生起歡喜，堅定地修習佈施的善業。因為這個因緣，出生在人間，開始時富裕快樂，後來也富裕快樂。』 『還有一種行為是貧窮卻樂於佈施：如果眾生先前曾經進行佈施，但沒有遇到福田，在生死輪迴中，處於人道。因為沒有遇到福田，果報微弱，所得的很快就用盡；但因為習慣佈施，即使身處貧窮，也能進行佈施。』 『還有一種行為是富有卻吝嗇貪婪：如果眾生沒有佈施過，遇到善知識，暫時進行一次佈施，遇到了良田福田。因為福田殊勝，資生用具充足，但因為先前沒有習慣佈施，即使富有也吝嗇。』 『還有一種行為是富有且能佈施：如果眾生遇到善知識，多次修習佈施的善業，遇到了良田福田。因為這個因緣，非常富有，而且能夠進行佈施。』 『還有一種行為是貧窮且吝嗇貪婪：如果眾生遠離善知識，沒有人勸導，不能進行佈施。因為這個因緣，出生在貧窮之中，而且吝嗇貪婪。

'Furthermore, there are four actions that enable sentient beings to attain the rewards of the Formless Realm: First, by transcending all perceptions of form, extinguishing perceptions of resistance, and entering the Sphere of Infinite Space; second, by transcending the Sphere of Infinite Space and entering the Sphere of Infinite Consciousness; third, by transcending the Sphere of Infinite Consciousness and entering the Sphere of Nothingness; and fourth, by transcending the Sphere of Nothingness and entering the Sphere of Neither Perception nor Non-Perception. Through these four actions, one attains the rewards of the Formless Realm.' 'Furthermore, there is an action that enables sentient beings to attain a definite reward: If a person, with an enhanced mind, makes offerings to the Buddha, Dharma, Sangha, and those who uphold the precepts, and with this virtuous action makes a vow of dedication, they will be reborn in a good realm. This is called a definite reward action.' 'Furthermore, there is an action that enables sentient beings to attain an indefinite reward: If an action is not done with an enhanced mind, is not cultivated further, and there is no vow or dedication for rebirth, this is called an indefinite reward action.' 'Furthermore, there is an action that enables sentient beings to attain the reward of a borderland: If an action is not done with an enhanced mind when making offerings to the Buddha, Dharma, Sangha, those who uphold the precepts, and the community, but with this virtuous root, one vows to be born in a borderland. Because of this vow, one will be born in a borderland, receiving pure or impure rewards.' 'Furthermore, there is an action that enables sentient beings to attain the reward of the central lands: If, when performing an action, one makes offerings with an enhanced and earnest mind to the Buddha, Dharma, Sangha, pure practitioners of the Brahmacarya, and the community, and with this virtuous root, one firmly vows to be born in the central lands, one will also encounter the Buddha and hear the true Dharma, receiving the supreme and pure rewards.' 'Furthermore, there is an action that enables sentient beings to exhaust their lifespan in hell: If sentient beings, having committed hellish actions, are without shame or remorse, do not detest or turn away from them, have no fear in their hearts, but instead rejoice, and do not repent, but further commit more severe evil actions, like Devadatta and others. Because of this action, they will exhaust their lifespan in hell.' 'Furthermore, there is an action that causes sentient beings to fall into hell, but to die halfway through their sentence, not exhausting their lifespan: If sentient beings commit hellish actions, accumulate them, and later become fearful, ashamed, detest them, repent, and abandon them, but not with an enhanced mind. Because of this action, they will fall into hell; but because of their later remorse, they will die halfway through their sentence in hell, not exhausting their lifespan.' 'Furthermore, there is an action that causes sentient beings to fall into hell, but to immediately emerge: If sentient beings commit hellish actions, and after doing so, become fearful, develop enhanced faith, feel shame, detest and abandon them, earnestly repent, and do not repeat them, like King Ajatasatru's crime of killing his father, they will briefly enter hell and then be liberated.' Then the World Honored One spoke in verse: 'If a person commits a grave offense, and after doing so, deeply reproaches themselves, repents and does not repeat it, they can uproot the fundamental evil action.' 'Furthermore, there is an action that is done but not accumulated: If sentient beings, through body, speech, and mind, commit various evil actions, and after doing so, become fearful, ashamed, turn away from them, deeply reproach themselves, and do not repeat them, this is called an action done but not accumulated.' 'Furthermore, there is an action that is accumulated but not done: If sentient beings do not commit evil actions themselves, but because of an evil mind, encourage others to commit evil, this is called an action accumulated but not done.' 'Furthermore, there is an action that is both done and accumulated: If sentient beings, having committed various actions, do not repent in their hearts, but repeatedly commit them, and also encourage others to do so, this is called an action both done and accumulated.' 'Furthermore, there is an action that is neither done nor accumulated: If sentient beings do not commit actions themselves, nor do they teach others to commit neutral actions, this is called an action neither done nor accumulated.' 'Furthermore, there is an action that is initially pleasant but later painful: If sentient beings are persuaded by others and joyfully make offerings, but their mind of giving is not firm, and they later regret it. Because of this cause, they are born in the human realm, initially wealthy and happy, but later become poor and miserable. This is called initially pleasant but later painful.' 'Furthermore, there is an action that is initially painful but later pleasant: If sentient beings are persuaded by others and reluctantly make small offerings, and after giving, feel joy, and have no miserliness or regret in their hearts. Because of this cause, they are born in the human realm, initially poor and miserable, but later become wealthy and happy. This is called initially painful but later pleasant.' 'Furthermore, there is an action that is initially painful and later also painful: If sentient beings are separated from good teachers, and no one persuades them, and they are even unable to make small offerings. Because of this cause, they are born in the human realm, initially poor and miserable, and later remain poor and miserable. This is called initially painful and later also painful.' 'Furthermore, there is an action that is initially pleasant and later also pleasant: If sentient beings are close to good teachers, and are persuaded to make offerings, they develop joy and firmly cultivate the virtuous action of giving. Because of this cause, they are born in the human realm, initially wealthy and happy, and later also wealthy and happy.' 'Furthermore, there is an action of being poor but joyful in giving: If sentient beings have previously made offerings, but did not encounter a field of merit, and are transmigrating in samsara, in the human realm. Because they did not encounter a field of merit, the rewards are weak, and what they obtain is quickly exhausted; but because of the habit of giving, even though they are poor, they are able to make offerings.' 'Furthermore, there is an action of being wealthy but miserly and greedy: If sentient beings have never made offerings, but encounter a good teacher, and temporarily make one offering, encountering a good field of merit. Because the field of merit is superior, their resources are abundant, but because they have not previously cultivated the habit of giving, they are miserly even though they are wealthy.' 'Furthermore, there is an action of being wealthy and able to give: If sentient beings encounter a good teacher, and cultivate the virtuous action of giving many times, encountering a good field of merit. Because of this cause, they are extremely wealthy and able to make offerings.' 'Furthermore, there is an action of being poor and miserly and greedy: If sentient beings are separated from good teachers, and no one persuades them, and they are unable to make offerings. Because of this cause, they are born into poverty, and are also miserly and greedy.'

「復有業能令眾生得身樂，而心不樂，如有福凡夫。

「復有業能令眾生得心樂，而身不樂，如無福羅漢。

「復有業能令眾生得身心俱樂，如有福羅漢。

「復有業能令眾生得身心俱不樂，如無福凡夫。

「復有業能令眾生命盡而業不盡：若有眾生從地獄死，還生地獄、畜生、餓鬼，乃至人、天、阿修羅等，亦復如是，是名命盡，而業不盡。

「復有業能令眾生業盡而命不盡：若有眾生樂盡受苦，苦盡受樂等，是名業盡，而命不盡。

「復有業能令眾生業、命俱盡：若有眾生從地獄滅，生於畜生及以餓鬼乃至人、天、阿修羅等，是名業、命俱盡。

「復有業能令眾生業、命俱不盡：若有眾生盡諸煩惱，所謂須陀洹、斯陀含、阿那含、阿羅漢等，是名業、命俱不盡。

「復有業能令眾生雖生惡道，形容殊妙、眼目端嚴、膚體光澤，人所樂見：若有眾生因欲煩惱起破戒業，以是因緣，雖生惡道，形容殊妙、眼目端嚴、膚體光澤，人所樂見。

「復有業能令眾生生於惡道，形容醜陋、膚體粗澀，人不喜見：若有眾生從瞋煩惱起破戒業，以是因緣，生於惡道，形容醜陋、膚體粗澀，人不喜見。

「復有業能令眾生生於惡道，身口臭穢、諸根殘缺：若有眾生從癡煩惱起破戒業，以是因緣，生於惡道，身口臭穢、諸根殘缺。

「復有十業得外惡報：若有眾生於十不善業多修習故，感諸外物悉不具足。一者，以殺業故，令諸外報，大地堿鹵，藥草無力；二者，以盜業故，感外霜雹、螽蝗蟲等，令世饑饉：三者，邪淫業故，感惡風雨及諸塵埃；四者，妄語業故，感生外物，皆悉臭穢；五者，兩舌業故，感外大地高下不平、峻崖險谷株杌槎菜；六者，惡口業故，感生外報，瓦石、沙礫、粗澀惡物不可觸近；七者，綺語業故，感生外報，令草木稠林、枝條棘刺；八者，以貪業故，感生外報，令諸苗稼、子實微細；九者，以瞋業故，感生外報，令諸樹木、果實苦澀；十者，以邪見業故，感生外報，苗稼不實，收穫鮮少。以是十業得外惡報。

「復有十業得外勝報：若有眾生修十善業，與上相違，當知即獲十外勝報。

「若有眾生禮佛塔廟，得十種功德：一者，得妙色好聲；二者，有所發言，人皆信伏；三者，處眾無畏；四者，天人愛護；五者，具足威勢；六者，威勢眾生皆來親附；七者，常得親近諸佛、菩薩；八者，具大福報；九者，命終生天；十者，速證涅槃。是名禮佛塔廟得十種功德。

「若有眾生奉施寶蓋，得十種功德：一者，處世如蓋，覆護眾生；二者，身心安隱，離諸熱惱；三者，一切敬重，無敢輕慢；四者，有大威勢；五者，常得親近諸佛、菩薩大威德者，以為眷屬；六者，恒作轉輪聖王；七者，恒為上首，修習善業；八者，具大福報；九者，命終生天；十者，速證涅槃。是名奉施寶蓋得十種功德。

「若有眾生奉施繒幡，得十種功德：一者，處世如幢，國王、大臣、親友、知識恭敬供養；二者，豪富自在，具大財寶；三者，善名流佈，遍至諸方；四者，形貌端嚴，壽命長遠；五者，常于生處，施行堅固；六者，有大名稱；七者，有大威德；八者，生在上族；九者，身壞命終，生於天上；十者，速證涅槃。是名奉施繒幡得十種功德

現代漢語譯本：還有一種業力能使眾生身體快樂，但內心不快樂，就像有福報的凡夫俗子。 現代漢語譯本：還有一種業力能使眾生內心快樂，但身體不快樂，就像沒有福報的羅漢。 現代漢語譯本：還有一種業力能使眾生身心都快樂，就像有福報的羅漢。 現代漢語譯本：還有一種業力能使眾生身心都不快樂，就像沒有福報的凡夫俗子。 現代漢語譯本：還有一種業力能使眾生壽命終結而業力不盡：如果有的眾生從地獄死去，又轉生到地獄、畜生、餓鬼，乃至人、天、阿修羅等，也是這樣，這叫做壽命終結，而業力不盡。 現代漢語譯本：還有一種業力能使眾生業力盡了而壽命未盡：如果有的眾生享盡了苦，苦盡了又享受快樂等，這叫做業力盡了，而壽命未盡。 現代漢語譯本：還有一種業力能使眾生業力和壽命都終結：如果有的眾生從地獄滅亡，轉生到畜生以及餓鬼乃至人、天、阿修羅等，這叫做業力和壽命都終結。 現代漢語譯本：還有一種業力能使眾生業力和壽命都不終結：如果有的眾生斷盡了各種煩惱，比如須陀洹、斯陀含、阿那含、阿羅漢等，這叫做業力和壽命都不終結。 現代漢語譯本：還有一種業力能使眾生即使生在惡道，容貌也特別美好、眼睛端正莊嚴、面板光澤，讓人喜歡看見：如果有的眾生因為慾望煩惱而造作破戒的業，因為這個因緣，即使生在惡道，容貌也特別美好、眼睛端正莊嚴、面板光澤，讓人喜歡看見。 現代漢語譯本：還有一種業力能使眾生生在惡道，容貌醜陋、面板粗糙，讓人不喜歡看見：如果有的眾生因為嗔恨煩惱而造作破戒的業，因為這個因緣，生在惡道，容貌醜陋、面板粗糙，讓人不喜歡看見。 現代漢語譯本：還有一種業力能使眾生生在惡道，身上口裡都散發臭味、各種器官殘缺不全：如果有的眾生因為愚癡煩惱而造作破戒的業，因為這個因緣，生在惡道，身上口裡都散發臭味、各種器官殘缺不全。 現代漢語譯本：還有十種業會得到外在的惡報：如果有的眾生對十種不善業多加修習，就會感得外在的事物都不完備。第一，因為殺業的緣故，使外在的報應，大地變成鹽堿地，藥草沒有力量；第二，因為偷盜的緣故，感得外在的霜凍冰雹、蝗蟲等，使世間發生饑荒；第三，因為邪淫的緣故，感得惡劣的風雨以及各種塵埃；第四，因為妄語的緣故，感得外在的事物，都散發臭味；第五，因為兩舌的緣故，感得外在的大地高低不平、懸崖險谷、樹樁雜草；第六，因為惡語的緣故，感得外在的報應，瓦片石頭、沙礫、粗糙的惡物不能觸控靠近；第七，因為綺語的緣故，感得外在的報應，使草木茂密成林、枝條荊棘叢生；第八，因為貪婪的緣故，感得外在的報應，使各種莊稼、果實細小；第九，因為嗔恨的緣故，感得外在的報應，使各種樹木、果實苦澀；第十，因為邪見的緣故，感得外在的報應，莊稼不結實，收成很少。因為這十種業而得到外在的惡報。 現代漢語譯本：還有十種業會得到外在的殊勝報應：如果有的眾生修習十善業，與上面所說的相反，應當知道就會獲得十種外在的殊勝報應。 現代漢語譯本：如果有的眾生禮拜佛塔寺廟，會得到十種功德：第一，得到美妙的容貌和好聽的聲音；第二，所說的話，人們都相信並順從；第三，在眾人面前沒有畏懼；第四，得到天人的愛護；第五，具備威勢；第六，有威勢的眾生都來親近依附；第七，常常能夠親近諸佛、菩薩；第八，具備大的福報；第九，壽命終結後轉生到天界；第十，迅速證得涅槃。這叫做禮拜佛塔寺廟得到的十種功德。 現代漢語譯本：如果有的眾生奉獻寶蓋，會得到十種功德：第一，處在世間就像寶蓋一樣，覆蓋保護眾生；第二，身心安穩，遠離各種熱惱；第三，一切人都尊敬，沒有人敢輕慢；第四，有大的威勢；第五，常常能夠親近諸佛、菩薩這些有大威德的人，作為眷屬；第六，常常成為轉輪聖王；第七，常常成為領導者，修習善業；第八，具備大的福報；第九，壽命終結後轉生到天界；第十，迅速證得涅槃。這叫做奉獻寶蓋得到的十種功德。 現代漢語譯本：如果有的眾生奉獻絲綢幡旗，會得到十種功德：第一，處在世間就像旗幟一樣，國王、大臣、親友、熟人都恭敬供養；第二，豪富自在，具備大的財富；第三，美好的名聲流傳，遍及各個地方；第四，容貌端正莊嚴，壽命長遠；第五，常常在出生的地方，施行堅固的善行；第六，有大的名稱；第七，有大的威德；第八，出生在高貴的家族；第九，身體壞滅壽命終結后，轉生到天上；第十，迅速證得涅槃。這叫做奉獻絲綢幡旗得到的十種功德。

English version: Furthermore, there is karma that can cause beings to have physical pleasure but not mental pleasure, like ordinary people with blessings. English version: Furthermore, there is karma that can cause beings to have mental pleasure but not physical pleasure, like Arhats without blessings. English version: Furthermore, there is karma that can cause beings to have both physical and mental pleasure, like Arhats with blessings. English version: Furthermore, there is karma that can cause beings to have neither physical nor mental pleasure, like ordinary people without blessings. English version: Furthermore, there is karma that can cause beings to have their life end but their karma not end: If there are beings who die from hell and are reborn in hell, as animals, as hungry ghosts, or even as humans, gods, or Asuras, and so on, it is the same. This is called life ending, but karma not ending. English version: Furthermore, there is karma that can cause beings to have their karma end but their life not end: If there are beings who have exhausted their suffering and then experience pleasure, and so on, this is called karma ending, but life not ending. English version: Furthermore, there is karma that can cause beings to have both their karma and life end: If there are beings who perish from hell and are reborn as animals, hungry ghosts, or even as humans, gods, or Asuras, and so on, this is called both karma and life ending. English version: Furthermore, there is karma that can cause beings to have neither their karma nor life end: If there are beings who have exhausted all afflictions, such as Srotapannas, Sakrdagamins, Anagamins, and Arhats, this is called neither karma nor life ending. English version: Furthermore, there is karma that can cause beings, even if born in evil realms, to have a particularly beautiful appearance, with upright and dignified eyes, and radiant skin, pleasing to see: If there are beings who, due to the afflictions of desire, create the karma of breaking precepts, because of this cause, even if born in evil realms, they will have a particularly beautiful appearance, with upright and dignified eyes, and radiant skin, pleasing to see. English version: Furthermore, there is karma that can cause beings to be born in evil realms, with an ugly appearance and rough skin, displeasing to see: If there are beings who, due to the afflictions of anger, create the karma of breaking precepts, because of this cause, they will be born in evil realms, with an ugly appearance and rough skin, displeasing to see. English version: Furthermore, there is karma that can cause beings to be born in evil realms, with foul-smelling bodies and mouths, and with various organs incomplete: If there are beings who, due to the afflictions of ignorance, create the karma of breaking precepts, because of this cause, they will be born in evil realms, with foul-smelling bodies and mouths, and with various organs incomplete. English version: Furthermore, there are ten karmas that result in external evil retributions: If there are beings who cultivate the ten non-virtuous karmas extensively, they will experience that external things are not complete. First, due to the karma of killing, the external retribution is that the earth becomes alkaline and the medicinal herbs have no power; second, due to the karma of stealing, they experience external frost, hail, locusts, and so on, causing famine in the world; third, due to the karma of sexual misconduct, they experience evil winds and rain and various dust; fourth, due to the karma of lying, they experience that external things all have a foul odor; fifth, due to the karma of divisive speech, they experience that the external earth is uneven, with steep cliffs, dangerous valleys, stumps, and weeds; sixth, due to the karma of harsh speech, they experience that the external retribution is that tiles, stones, gravel, and rough, unpleasant things cannot be touched; seventh, due to the karma of frivolous speech, they experience that the external retribution is that grass and trees are dense forests, with thorny branches; eighth, due to the karma of greed, they experience that the external retribution is that various crops and fruits are small and fine; ninth, due to the karma of anger, they experience that the external retribution is that various trees and fruits are bitter and astringent; tenth, due to the karma of wrong views, they experience that the external retribution is that crops do not bear fruit and the harvest is meager. These ten karmas result in external evil retributions. English version: Furthermore, there are ten karmas that result in external superior retributions: If there are beings who cultivate the ten virtuous karmas, which are the opposite of the above, they should know that they will obtain ten external superior retributions. English version: If there are beings who pay homage to Buddhist pagodas and temples, they will obtain ten merits: first, they will obtain a beautiful appearance and a pleasant voice; second, whatever they say, people will believe and obey; third, they will have no fear in crowds; fourth, they will be protected by gods and humans; fifth, they will possess power and influence; sixth, beings with power and influence will come to be close to them; seventh, they will always be able to be close to Buddhas and Bodhisattvas; eighth, they will possess great blessings; ninth, after their life ends, they will be reborn in the heavens; tenth, they will quickly attain Nirvana. This is called the ten merits obtained from paying homage to Buddhist pagodas and temples. English version: If there are beings who offer jeweled canopies, they will obtain ten merits: first, they will be like a canopy in the world, covering and protecting beings; second, their body and mind will be at peace, free from all heat and afflictions; third, everyone will respect them, and no one will dare to be disrespectful; fourth, they will have great power and influence; fifth, they will always be able to be close to Buddhas and Bodhisattvas, those with great virtue, as their retinue; sixth, they will always become a wheel-turning sage king; seventh, they will always be leaders, cultivating virtuous deeds; eighth, they will possess great blessings; ninth, after their life ends, they will be reborn in the heavens; tenth, they will quickly attain Nirvana. This is called the ten merits obtained from offering jeweled canopies. English version: If there are beings who offer silk banners, they will obtain ten merits: first, they will be like a banner in the world, and kings, ministers, relatives, and acquaintances will respectfully make offerings; second, they will be wealthy and free, possessing great wealth; third, their good name will spread to all directions; fourth, their appearance will be upright and dignified, and their lifespan will be long; fifth, they will always perform steadfast virtuous deeds in the place where they are born; sixth, they will have a great name; seventh, they will have great virtue; eighth, they will be born into a noble family; ninth, after their body is destroyed and their life ends, they will be reborn in the heavens; tenth, they will quickly attain Nirvana. This is called the ten merits obtained from offering silk banners.

「若有眾生奉施鐘鈴、得十種功德：一者，得梵音聲；二者，有大名聞；三者，自識宿命；四者，所有出言，人皆敬受；五者，常有寶蓋以自莊嚴；六者，有妙瓔珞，以為服飾；七者，面貌端嚴，見者歡喜；八者，具大福報；九者，命終生天；十者，速證涅槃。是名奉施鐘鈴得十種功德。

「若有眾生奉施衣服、得十種功德：一者，面目端嚴；二者，肌膚細滑；三者，塵垢不著；四者，生便具足上妙衣服；五者，微妙臥具，覆蓋其身；六者，具慚愧服；七者，見者愛敬；八者，具大財寶；九者，命終生天；十者，速證涅槃。是名奉施衣服得十種功德。

「若有眾生奉施器皿、得十種功德：一者，處世如器；二者，得善法津澤；三者，離諸渴愛；四者，若渴思水，流泉涌出；五者，終不生於餓鬼道中；六者，得天妙器；七者，遠離惡友；八者，具大福報；九者，命終生天；十者，速證涅槃。是名奉施器皿得十種功德。

「若有眾生奉施飲食、得十種功德：一者，得命；二者，得色；三者，得力；四者，獲得安無礙辯；五者，得無所畏；六者，無諸懈怠，為眾敬仰；七者，眾人愛樂；八者，具大福報；九者，命終生天；十者，速證涅槃。是名奉施飲食得十種功德。

「若有眾生奉施靴履，得十種功德：一者，具足妙乘；二者，足下安平；三者，足趺柔軟；四者，遠涉輕健；五者，身無疲極；六者，所行之處不為荊棘瓦礫損壞其足；七者，得神通力；八者，具諸給使；九者，命終生天；十者，速證涅槃。是名奉施靴履得十種功德。

「若有眾生奉施香華，得十種功德：一者，處世如花；二者，身無臭穢；三者，福香戒香，遍諸方所；四者，隨所生處，鼻根不壞；五者，超勝世間，為眾歸仰；六者，身常香潔；七者，愛樂正法，受持讀誦；八者，具大福報；九者，命終生天；十者，速證涅槃。是名奉施香花得十種功德。

「若有眾生奉施燈明，得十種功德：一者，照世如燈；二者，隨所生處，肉眼不壞；三者，得於天眼；四者，于善惡法，得善智慧；五者，除滅大闇；六者，得智慧明；七者，流轉世間，常不在於黑闇之處；八者，具大福報；九者，命終生天；十者，速證涅槃。是名奉施燈明得十種功德。

「若有眾生恭敬合掌，得十種功德：一者，得勝福報；二者，生於上族；三者，得勝妙色；四者，得勝妙聲；五者，得勝妙蓋；六者，得勝妙辯；七者，得勝妙信；八者，得勝妙戒；九者，得勝妙多聞；十者，得勝妙智。是名恭敬合掌得十種功德。」

爾時世尊說此法已，首迦長者于如來所得凈信心。爾時首迦頭面禮佛，作如是言：「我今請佛往舍婆提城，到我父所忉提長者家。愿令我父及一切眾生長夜安樂！」爾時世尊為利益故，默然受請。

爾時首迦聞佛所說，心大歡喜，頂禮而退

『如果眾生布施鐘鈴，可以獲得十種功德：第一，得到清凈的梵音；第二，擁有很大的名聲；第三，能夠回憶起自己的前世；第四，所說的話，人們都會尊敬地接受；第五，常常有寶蓋來莊嚴自身；第六，擁有精美的瓔珞作為裝飾；第七，面容端正莊嚴，見到的人都會歡喜；第八，具備很大的福報；第九，壽命終結后可以昇天；第十，迅速證得涅槃。這便是佈施鐘鈴所獲得的十種功德。 『如果眾生布施衣服，可以獲得十種功德：第一，面容端正莊嚴；第二，肌膚細膩光滑；第三，不會沾染塵垢；第四，出生時就具備上等的精美衣服；第五，有精美的臥具覆蓋身體；第六，具備慚愧之心；第七，見到的人都會喜愛和尊敬；第八，具備很大的財富；第九，壽命終結后可以昇天；第十，迅速證得涅槃。這便是佈施衣服所獲得的十種功德。 『如果眾生布施器皿，可以獲得十種功德：第一，處世如同器皿一樣有用；第二，得到善法的滋潤；第三，遠離各種渴求和貪愛；第四，如果口渴想喝水，就會有泉水涌出；第五，永遠不會墮入餓鬼道中；第六，得到天上的精美器皿；第七，遠離惡友；第八，具備很大的福報；第九，壽命終結后可以昇天；第十，迅速證得涅槃。這便是佈施器皿所獲得的十種功德。 『如果眾生布施飲食，可以獲得十種功德：第一，得到生命；第二，得到好的容貌；第三，得到力量；第四，獲得無礙的辯才；第五，得到無所畏懼的勇氣；第六，不會懈怠，受到眾人的敬仰；第七，受到眾人的喜愛；第八，具備很大的福報；第九，壽命終結后可以昇天；第十，迅速證得涅槃。這便是佈施飲食所獲得的十種功德。 『如果眾生布施鞋子，可以獲得十種功德：第一，具備美好的交通工具；第二，腳底平穩安適；第三，腳背柔軟；第四，遠行時輕快有力；第五，身體不會感到疲憊；第六，所行走的地方不會被荊棘瓦礫損傷腳；第七，得到神通力；第八，具備各種侍從；第九，壽命終結后可以昇天；第十，迅速證得涅槃。這便是佈施鞋子所獲得的十種功德。 『如果眾生布施香花，可以獲得十種功德：第一，處世如同花朵一樣美好；第二，身上沒有臭味；第三，福德之香和戒律之香，遍佈各個地方；第四，無論出生在何處，鼻子都不會損壞；第五，超越世俗，受到眾人的歸依和仰慕；第六，身體常常香潔；第七，喜愛正法，受持讀誦；第八，具備很大的福報；第九，壽命終結后可以昇天；第十，迅速證得涅槃。這便是佈施香花所獲得的十種功德。 『如果眾生布施燈火，可以獲得十種功德：第一，照亮世間如同燈火；第二，無論出生在何處，肉眼都不會損壞；第三，得到天眼；第四，對於善惡之法，能夠獲得智慧；第五，消除巨大的黑暗；第六，得到智慧的光明；第七，在世間輪迴時，不會處於黑暗之處；第八，具備很大的福報；第九，壽命終結后可以昇天；第十，迅速證得涅槃。這便是佈施燈火所獲得的十種功德。 『如果眾生恭敬合掌，可以獲得十種功德：第一，得到殊勝的福報；第二，出生在高貴的家族；第三，得到殊勝美好的容貌；第四，得到殊勝美好的聲音；第五，得到殊勝美好的遮蓋；第六，得到殊勝美好的辯才；第七，得到殊勝美好的信心；第八，得到殊勝美好的戒律；第九，得到殊勝美好的博學；第十，得到殊勝美好的智慧。這便是恭敬合掌所獲得的十種功德。』 當時，世尊說完這些法后，首迦長者對如來生起了清凈的信心。當時，首迦頂禮佛陀，說道：『我現在請佛前往舍婆提城，到我父親忉提長者的家中。愿我的父親和一切眾生都能長久安樂！』當時，世尊爲了利益眾生，默然接受了邀請。 當時，首迦聽聞佛陀所說，心中非常歡喜，頂禮後退下。

'If sentient beings offer bells, they will obtain ten merits: first, they will obtain a pure Brahma sound; second, they will have great fame; third, they will be able to remember their past lives; fourth, whatever they say will be respectfully accepted by people; fifth, they will always have a jeweled canopy to adorn themselves; sixth, they will have exquisite necklaces as ornaments; seventh, their faces will be dignified and serene, and those who see them will be delighted; eighth, they will possess great blessings; ninth, upon death, they will be reborn in heaven; tenth, they will quickly attain Nirvana. These are the ten merits obtained from offering bells.' 'If sentient beings offer clothing, they will obtain ten merits: first, their faces will be dignified and serene; second, their skin will be smooth and delicate; third, they will not be soiled by dust; fourth, they will be born with exquisite clothing; fifth, they will have fine bedding to cover their bodies; sixth, they will have a sense of shame; seventh, those who see them will love and respect them; eighth, they will possess great wealth; ninth, upon death, they will be reborn in heaven; tenth, they will quickly attain Nirvana. These are the ten merits obtained from offering clothing.' 'If sentient beings offer utensils, they will obtain ten merits: first, they will be as useful as utensils in the world; second, they will receive the nourishment of good Dharma; third, they will be free from all thirst and craving; fourth, if they are thirsty for water, springs will gush forth; fifth, they will never be born in the realm of hungry ghosts; sixth, they will obtain exquisite heavenly utensils; seventh, they will be far from evil friends; eighth, they will possess great blessings; ninth, upon death, they will be reborn in heaven; tenth, they will quickly attain Nirvana. These are the ten merits obtained from offering utensils.' 'If sentient beings offer food and drink, they will obtain ten merits: first, they will obtain life; second, they will obtain good looks; third, they will obtain strength; fourth, they will obtain unobstructed eloquence; fifth, they will obtain fearlessness; sixth, they will not be lazy and will be respected by all; seventh, they will be loved by all; eighth, they will possess great blessings; ninth, upon death, they will be reborn in heaven; tenth, they will quickly attain Nirvana. These are the ten merits obtained from offering food and drink.' 'If sentient beings offer shoes, they will obtain ten merits: first, they will have excellent means of transportation; second, their feet will be stable and comfortable; third, their insteps will be soft; fourth, they will be light and swift when traveling long distances; fifth, their bodies will not feel tired; sixth, the places they walk will not be damaged by thorns or gravel; seventh, they will obtain supernatural powers; eighth, they will have various servants; ninth, upon death, they will be reborn in heaven; tenth, they will quickly attain Nirvana. These are the ten merits obtained from offering shoes.' 'If sentient beings offer incense and flowers, they will obtain ten merits: first, they will be as beautiful as flowers in the world; second, their bodies will not have any foul odor; third, the fragrance of merit and the fragrance of precepts will spread everywhere; fourth, wherever they are born, their noses will not be damaged; fifth, they will surpass the world and be revered by all; sixth, their bodies will always be fragrant and clean; seventh, they will love the true Dharma and uphold and recite it; eighth, they will possess great blessings; ninth, upon death, they will be reborn in heaven; tenth, they will quickly attain Nirvana. These are the ten merits obtained from offering incense and flowers.' 'If sentient beings offer lamps, they will obtain ten merits: first, they will illuminate the world like lamps; second, wherever they are born, their physical eyes will not be damaged; third, they will obtain the heavenly eye; fourth, they will gain wisdom regarding good and evil; fifth, they will eliminate great darkness; sixth, they will obtain the light of wisdom; seventh, when they transmigrate in the world, they will not be in dark places; eighth, they will possess great blessings; ninth, upon death, they will be reborn in heaven; tenth, they will quickly attain Nirvana. These are the ten merits obtained from offering lamps.' 'If sentient beings respectfully join their palms, they will obtain ten merits: first, they will obtain supreme blessings; second, they will be born into noble families; third, they will obtain supreme and beautiful appearances; fourth, they will obtain supreme and beautiful voices; fifth, they will obtain supreme and beautiful canopies; sixth, they will obtain supreme and beautiful eloquence; seventh, they will obtain supreme and beautiful faith; eighth, they will obtain supreme and beautiful precepts; ninth, they will obtain supreme and beautiful learning; tenth, they will obtain supreme and beautiful wisdom. These are the ten merits obtained from respectfully joining palms.' At that time, after the World Honored One had spoken this Dharma, the elder Shuka developed pure faith in the Tathagata. Then, Shuka bowed his head to the Buddha and said, 'I now invite the Buddha to go to the city of Shravasti, to the home of my father, the elder Daoti. May my father and all sentient beings have long-lasting peace and happiness!' At that time, the World Honored One, for the benefit of all, silently accepted the invitation. At that time, Shuka, having heard what the Buddha had said, was greatly delighted, bowed, and withdrew.

現代漢語譯本：佛陀為首迦長者宣說了業報差別經。

English version: The Buddha expounded the Karma Differentiation Sutra to the elder Sudatta.