T01n0081_分別善惡報應經

大正藏第 01 冊 No. 0081 分別善惡報應經

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

分別善惡報應經卷上

西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉　詔譯

如是我聞：

一時，世尊在舍衛國祇樹給孤獨園。爾時，世尊食時著衣持缽，入舍衛城次第乞食，至兜你野子輸迦長者舍，在門外立。是時，輸迦長者家有一犬，名曰商佉，常在門首。於是，長者常用銅器盛以美飯，與商佉食。犬見世尊瞋恚而吠。爾時，世尊謂商佉言：「汝由未悟，見我乃吠。」作是語時，商佉轉噁心生瞋恨，即離本處往旃檀座下。

是時輸迦長者出舍門外，見犬在於旃檀座下，長者問言：「誰瞋于汝？」商佉默然。是時輸迦長者又復問言：「賢子！誰人瞋汝商佉？」對曰：「沙門瞿曇而來在此，于門下立，我見乃吠。彼沙門瞿曇作如是言：『汝由未悟，今乃更吠。』我聞此語心生瞋怒，起離本處來栴檀座下。」是時輸迦聞是語已，發大瞋怒出舍衛城，往彼祇樹給孤獨園。

爾時世尊與無量百千諸比丘眾，前後圍繞在座說法。於是世尊遙見輸迦長者遠路而來，告諸比丘：「汝等見此輸迦長者遠來已不？」諸比丘言：「唯然已見。」世尊告言：「此長者子，向于佛所而發瞋心，命終之後如箭剎那墮大地獄。何以故？虛妄計執分別彼我，起瞋煩惱譭謗于佛，墮諸惡趣受苦無量。又復於我心生輕謗，一切眾生亦復如是。」

爾時世尊告諸比丘，而說頌曰：

「于佛起噁心，　　譭謗生輕慢， 入大地獄中，　　受苦無窮盡。 有諸數取趣，　　于師及比丘， 暫時起噁心，　　命終墮地獄。 若於如來處，　　起大瞋恨心， 皆墮惡道中，　　輪迴恒受苦。」

是時兜你野子來詣佛所，頂禮佛足，於世尊前種種語言，柔和善順稱歎如來。說是語已，在一面立而白佛言：「世尊！以何因緣到於我舍？」

佛告輸迦長者言：「食時已至，吾乃著衣持缽入舍衛城，次第乞食，遂至汝舍在門下立。是時商佉處於門首，銅器之內飲食之次，商佉見吾在門下立，才見乃吠。我言：『商佉！汝由未悟，何故見吠？』犬聞是語，遂生瞋怒往詣別處。」

是時長者白世尊言：「此犬商佉，過去宿因不知云何？愿佛演說。」

佛言：「且止！勿問斯事！汝若聞此，倍生懊惱，不可忍矣。」

輸迦長者如是三請，白佛言：「世尊！唯愿為我演說斯事我等樂聞。」

爾時世尊告長者言：「汝今諦聽，善思念之，吾今為汝分別演說。此犬汝父兜你野身，於過去生妄計此身無我計我，慳貪嫉妒不行惠施，貪惜財物不信三寶，墮畜生中，今犬商佉是長者父。」

輸迦長者復白世尊：「我父兜你野，在生之日常行佈施，祭祀火天及諸鬼神，彼身決定得生梵天受大富樂，何故復墮畜類之中？此事難信。」

佛告長者言：「汝父兜你野，由是分別妄生計執，不行惠舍不信三寶，以此因緣墮此類中。」復告長者：「吾今所說恐汝難信，當自還家問于商佉。」

是時長者辭佛歸家，到已告言：「商佉！汝實我父是兜你野！」此犬卻坐栴檀之座。長者復言：「商佉！實是我父兜你野不？可就銅盤食此肉飯。」商佉即食

現代漢語譯本： 一時，世尊在舍衛國祇樹給孤獨園。那時，世尊在吃飯時穿好衣服，拿著缽，進入舍衛城依次乞食，到了兜你野子輸迦長者的家，站在門外。當時，輸迦長者家有一隻狗，名叫商佉，經常在門口。於是，長者常用銅器盛著美味的飯，給商佉吃。狗看見世尊，生氣地吠叫。那時，世尊對商佉說：『你因為沒有開悟，看見我就吠叫。』說完這話時，商佉更加惡劣，心生嗔恨，立刻離開原來的地方，走到旃檀座下。 這時，輸迦長者走出家門，看見狗在旃檀座下，長者問道：『誰惹你生氣了？』商佉沉默不語。這時，輸迦長者又問：『賢子！是誰惹你商佉生氣了？』商佉回答說：『沙門瞿曇來到這裡，站在門下，我看見就吠叫。那位沙門瞿曇說：『你因為沒有開悟，現在還吠叫。』我聽到這話，心裡生氣，就離開原來的地方來到旃檀座下。』這時，輸迦聽到這話后，非常生氣，走出舍衛城，前往祇樹給孤獨園。 那時，世尊與無數百千的比丘眾，前後圍繞著在座說法。這時，世尊遠遠看見輸迦長者從遠處走來，告訴眾比丘：『你們看見這位輸迦長者從遠處來了嗎？』眾比丘說：『是的，我們看見了。』世尊說：『這位長者的兒子，剛才對佛產生了嗔恨心，死後會像箭一樣瞬間墮入大地獄。為什麼呢？因為他虛妄地執著分別你我，生起嗔恨煩惱，誹謗佛，墮入各種惡道，遭受無量的痛苦。而且，他對佛心生輕慢誹謗，一切眾生也是這樣。』 那時，世尊告訴眾比丘，並說了偈頌： 『對佛生起噁心，誹謗輕慢，會墮入大地獄中，遭受無盡的痛苦。有些執著的人，對師父和比丘，暫時生起噁心，死後也會墮入地獄。如果對如來產生大的嗔恨心，都會墮入惡道中，輪迴不斷地受苦。』 這時，兜你野子來到佛的住所，頂禮佛足，在世尊面前說了各種柔和善順的話，稱讚如來。說完這些話后，站在一旁對佛說：『世尊！是什麼因緣讓您來到我家？』 佛告訴輸迦長者說：『吃飯的時間到了，我就穿好衣服，拿著缽，進入舍衛城，依次乞食，就到了你家，站在門外。當時，商佉在門口，正在用銅器吃飯，商佉看見我站在門外，剛看見就吠叫。我說：『商佉！你因為沒有開悟，為什麼看見就吠叫？』狗聽到這話，就生氣地跑到別的地方去了。』 這時，長者對世尊說：『這隻狗商佉，過去世的因緣不知道是什麼？希望佛能為我們解說。』 佛說：『先別問這件事！你如果聽到這件事，會更加懊惱，難以忍受。』 輸迦長者這樣請求了三次，對佛說：『世尊！希望您為我們解說這件事，我們很樂意聽。』 這時，世尊告訴長者說：『你現在仔細聽，好好思考，我今天為你分別解說。這隻狗是你的父親兜你野，在過去世妄想執著這個身體為我，慳貪嫉妒，不行佈施，貪惜財物，不相信三寶，墮入畜生道中，現在的狗商佉就是長者的父親。』 輸迦長者又對世尊說：『我的父親兜你野，在世的時候經常行佈施，祭祀火天和各種鬼神，他一定能升到梵天享受大富大樂，為什麼會墮入畜生道中呢？這件事難以相信。』 佛告訴長者說：『你的父親兜你野，就是因為這樣分別妄想執著，不行佈施，不相信三寶，因為這個因緣墮入這類之中。』又告訴長者：『我今天所說的恐怕你難以相信，你應當自己回家問商佉。』 這時，長者辭別佛回到家，到家后告訴狗說：『商佉！你真的是我的父親兜你野嗎？』這隻狗就坐到旃檀座上。長者又說：『商佉！你真的是我的父親兜你野嗎？可以來銅盤裡吃這些肉飯。』商佉就吃了。

English version: Thus have I heard: At one time, the World Honored One was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One, at mealtime, put on his robes, held his bowl, and entered the city of Shravasti to beg for food in order. He arrived at the house of the elder Dhaniya's son, Shuka, and stood outside the gate. At that time, there was a dog in Shuka's house named Shankha, who was always at the gate. So, the elder often used a copper vessel to hold delicious food and give it to Shankha. When the dog saw the World Honored One, it became angry and barked. At that time, the World Honored One said to Shankha, 'You are barking at me because you are not enlightened.' As he said this, Shankha became more malicious, harboring hatred, and immediately left his original place to go under the sandalwood seat. At this time, the elder Shuka came out of the house and saw the dog under the sandalwood seat. The elder asked, 'Who made you angry?' Shankha remained silent. Then, the elder Shuka asked again, 'Good son! Who made you, Shankha, angry?' Shankha replied, 'The Shramana Gautama came here and stood under the gate. When I saw him, I barked. That Shramana Gautama said, 'You are barking now because you are not enlightened.' When I heard this, I became angry and left my original place to come under the sandalwood seat.' When Shuka heard this, he became very angry and left the city of Shravasti to go to the Jeta Grove of Anathapindika. At that time, the World Honored One was surrounded by countless hundreds and thousands of Bhikshus, who were listening to his teachings. Then, the World Honored One saw the elder Shuka coming from afar and said to the Bhikshus, 'Have you seen this elder Shuka coming from afar?' The Bhikshus said, 'Yes, we have seen him.' The World Honored One said, 'This son of the elder, who just now harbored anger towards the Buddha, will fall into the great hell like an arrow in an instant after his death. Why? Because he falsely clings to the distinction between self and others, gives rise to anger and afflictions, slanders the Buddha, and falls into various evil realms, suffering immeasurable pain. Moreover, he harbors contempt and slander towards me, and all sentient beings are the same.' At that time, the World Honored One told the Bhikshus and spoke a verse: 'Those who harbor evil thoughts towards the Buddha, slander and belittle him, will fall into the great hell and suffer endless pain. Some who are attached to views, towards their teachers and Bhikshus, if they temporarily harbor evil thoughts, will also fall into hell after death. If one harbors great hatred towards the Tathagata, they will all fall into evil paths and suffer continuously in the cycle of rebirth.' At this time, Dhaniya's son came to the Buddha's place, bowed at the Buddha's feet, and spoke various gentle and kind words in front of the World Honored One, praising the Tathagata. After saying these words, he stood aside and said to the Buddha, 'World Honored One! What is the reason that you came to my house?' The Buddha told the elder Shuka, 'When it was time for the meal, I put on my robes, held my bowl, and entered the city of Shravasti to beg for food in order. I arrived at your house and stood outside the gate. At that time, Shankha was at the gate, eating from a copper vessel. When Shankha saw me standing outside the gate, he barked as soon as he saw me. I said, 'Shankha! You are barking because you are not enlightened. Why do you bark when you see me?' When the dog heard this, he became angry and went to another place.' At this time, the elder said to the World Honored One, 'This dog, Shankha, I do not know what his past karmic causes are. I hope the Buddha can explain it to us.' The Buddha said, 'Stop! Do not ask about this matter! If you hear this, you will be even more distressed and unable to bear it.' The elder Shuka requested three times, saying to the Buddha, 'World Honored One! I hope you will explain this matter to us. We are happy to hear it.' At this time, the World Honored One told the elder, 'Now listen carefully and think well about it. Today, I will explain it to you in detail. This dog is your father, Dhaniya. In his past life, he falsely clung to this body as self, was stingy and jealous, did not practice giving, was greedy for wealth, and did not believe in the Three Jewels. He fell into the animal realm. The current dog, Shankha, is the elder's father.' The elder Shuka again said to the World Honored One, 'My father, Dhaniya, often practiced giving in his lifetime, and made offerings to the fire gods and various spirits. He should have been born in the Brahma heaven and enjoyed great wealth and happiness. Why did he fall into the animal realm? This is hard to believe.' The Buddha told the elder, 'Your father, Dhaniya, was deluded by these false distinctions and attachments, did not practice giving, and did not believe in the Three Jewels. Because of this cause, he fell into this realm.' He also told the elder, 'What I have said today, I am afraid you will find it hard to believe. You should go home and ask Shankha yourself.' At this time, the elder took leave of the Buddha and returned home. When he arrived, he said to the dog, 'Shankha! Are you really my father, Dhaniya?' The dog then sat on the sandalwood seat. The elder said again, 'Shankha! Are you really my father, Dhaniya? You can come and eat this meat and rice from the copper plate.' Shankha then ate it.

。食已又復告言：「若實我父是兜你野，當何所表為顯奇異？」於時商佉聞是語已，從座而起詣本住處，于栴檀座下以鼻嗅地，以足攫出四大鐵甕，滿中盛金瓶盤雜器。是時輸迦長者見此希奇金銀珍寶，踴躍歡喜愛護覆藏。於是長者，出舍衛城，往詣佛所，一心歸依。

爾時世尊，與無量百千比丘眾等，在座說法。於是世尊告諸比丘：「汝見兜你野子鸚鵡長者遠來已不？」諸比丘言：「唯然已見。」佛告比丘：「今此長者身謝命終，如舍重擔往生天上，因於我所歡喜踴躍，發誠諦心獲報如是。」

「此一數取趣，　　發心見我喜， 命終往生天，　　如舍于重擔。 若於說法師，　　如來及比丘， 暫時心歡喜，　　獲果亦如是。」

爾時世尊說此偈已，於是輸迦長者往詣佛所，頭面禮足歡喜無量，種種稱讚嘆未曾有。說是語已，在一面立。於是世尊告輸迦言：「此商佉犬，實是汝父。」

長者白言：「唯然，世尊！如佛所說真實不虛，所有疑惑皆悉除斷。」

爾時輸迦長者白世尊言：「一切有情夭壽長命、有病無病、端嚴醜陋、貴賤種族、聰明愚鈍、柔和粗獷，其事非一，因果善惡報應云何？」

佛告輸迦長者子言：「善哉善哉！汝應諦聽，善思念之，今為汝說。一切有情，作業修因善惡不等，所獲報應貴賤上下，種族高低差別亦殊，我今略說如斯之事，若廣分別其義甚深。」

是時長者重白佛言：「愿佛演說。」

爾時佛告長者言：「汝應善聽！一切有情造種種業，起種種惑。眾生業有黑白，果報乃分善惡，黑業三塗受報，白業定感人天。又業有分限，命乃短長。複次補特伽羅有業，多病少病、端嚴醜陋。或復有業，補特伽羅，富貴貧窮、聰明智慧、根鈍愚闇。或復有業，補特伽羅，生三惡趣。或復有業，生欲界人天乃至有頂。或復有業，補特伽羅，遠遊及近，或復有業，補特伽羅，所求不遂；或復有業，不求自至。或復有業，補特伽羅，成就難易有成不成。或復有業，補特伽羅，地獄壽命圓滿中夭輕重不等。或復有業，補特伽羅，富貴貧窮先後不定。或復有業，補特伽羅，富貴貧窮、佈施愛樂慳吝不定。或復有業，補特伽羅，壽命長短於中不定。或復有業，補特伽羅，身心快樂苦惱不定。或復有業，補特伽羅，形貌端嚴光潤愛樂，或復醜陋粗澀嫌厭。或復有業，補特伽羅，諸根具足不具足等。」

爾時佛告長者子言：「有十善業應當修習，若十惡業汝應除斷。」

於是長者白佛言：「世尊！有情短命，何業所獲？」

佛告長者子言：「殺生所獲。複次殺業，然有十種：一自手殺，二勸他殺，三慶快殺，四隨喜殺，五懷胎殺，六勸墮胎殺，七酬冤殺，八斷男根殺，九方便殺，十役他殺；如是十種獲短命報。

「復云何業獲報長命？有十種業。何等為十？一離自手殺，二離勸他殺，三離慶快殺，四離隨喜殺，五救刑獄殺，六放生命，七施他無畏，八慈恤病人，九惠施飲食，十幡燈供養；如是十種獲長命報。

「復云何業獲報多病？有十種業。何等為十？一自壞有情，二勸他令壞，三隨喜壞，四讚歎壞，五不孝父母，六多結宿冤，七毒心行藥，八慳吝飲食，九輕慢聖賢，十譭謗師法；如是十種獲報多病。

「復云何業獲報少病？有十種業

吃完飯後，鸚鵡又再次說道：『如果我父親真的是兜你野，應該用什麼來顯示他的神奇之處呢？』當時，商佉聽到這話后，從座位上起身，走到他原來住的地方，在檀木座下用鼻子嗅地，用腳刨出四個巨大的鐵甕，裡面裝滿了金瓶、盤子等各種器物。這時，輸迦長者看到這些稀有的金銀珍寶，高興得跳了起來，愛護地把它們藏了起來。於是，長者離開舍衛城，前往佛陀所在的地方，一心皈依。 當時，世尊與無數百千比丘眾等在一起說法。這時，世尊告訴眾比丘：『你們看到兜你野的兒子鸚鵡長者從遠處來了嗎？』眾比丘回答說：『是的，我們已經看到了。』佛陀告訴比丘們：『現在這位長者身亡命終，就像卸下重擔一樣往生天界，因為在我這裡歡喜踴躍，發出了真誠的心，所以獲得了這樣的果報。』 當時，世尊告訴眾比丘，並說了偈語：『這個眾生，發心見到我而歡喜，命終往生天界，就像卸下重擔一樣。如果對說法師、如來以及比丘，暫時心生歡喜，所獲的果報也是如此。』 當時，世尊說完這偈語后，輸迦長者來到佛陀面前，頭面禮足，歡喜無量，種種稱讚，嘆未曾有。說完這些話后，站在一旁。這時，世尊告訴輸迦說：『這隻商佉犬，確實是你的父親。』 長者回答說：『是的，世尊！正如佛陀所說，真實不虛，所有的疑惑都消除了。』 當時，輸迦長者對世尊說：『一切有情壽命長短、有病無病、容貌端正醜陋、貴賤種族、聰明愚鈍、柔和粗獷，這些情況各不相同，因果善惡的報應是怎樣的呢？』 佛陀告訴輸迦長者子說：『很好，很好！你應該仔細聽，好好思考，現在我為你解說。一切有情，所造的業，所修的因，善惡不同，所獲得的報應，貴賤上下，種族高低，差別也很大。我現在簡略地說這些事，如果詳細分別，其中的含義非常深奧。』 這時，長者再次對佛陀說：『希望佛陀詳細解說。』 當時，佛陀告訴長者說：『你應該好好聽！一切有情造作種種業，生起種種迷惑。眾生的業有黑白之分，果報也分為善惡。黑業在三惡道受報，白業必定感得人天福報。而且，業有分限，壽命有長短。此外，補特伽羅（人）的業，導致多病少病、容貌端正醜陋。或者有的業，導致補特伽羅富貴貧窮、聰明智慧、根鈍愚昧。或者有的業，導致補特伽羅生於三惡道。或者有的業，導致生於欲界人天乃至有頂天。或者有的業，導致補特伽羅遠遊或近處。或者有的業，導致補特伽羅所求不得；或者有的業，不求自來。或者有的業，導致補特伽羅成就難易，有成有不成。或者有的業，導致補特伽羅在地獄的壽命，圓滿、中夭、輕重不等。或者有的業，導致補特伽羅富貴貧窮，先後不定。或者有的業，導致補特伽羅富貴貧窮，佈施愛樂或慳吝不定。或者有的業，導致補特伽羅壽命長短不定。或者有的業，導致補特伽羅身心快樂或苦惱不定。或者有的業，導致補特伽羅形貌端正光潤，令人喜愛，或者醜陋粗糙，令人嫌惡。或者有的業，導致補特伽羅諸根具足或不具足等。』 當時，佛陀告訴長者子說：『有十種善業應當修習，如果十種惡業，你應該斷除。』 於是，長者對佛陀說：『世尊！有情短命，是什麼業造成的？』 佛陀告訴長者子說：『是殺生所造成的。而且，殺業有十種：一是親手殺，二是勸他人殺，三是慶幸殺，四是隨喜殺，五是殺害胎兒，六是勸人墮胎，七是報仇殺，八是斷人男根殺，九是方便殺，十是役使他人殺；這十種殺業會獲得短命的果報。』 『那麼，什麼業會獲得長壽的果報呢？有十種業。是哪十種呢？一是遠離親手殺，二是遠離勸他人殺，三是遠離慶幸殺，四是遠離隨喜殺，五是救助被刑罰的人，六是放生，七是給予他人無畏，八是慈悲照顧病人，九是佈施飲食，十是幡燈供養；這十種業會獲得長壽的果報。』 『那麼，什麼業會獲得多病的果報呢？有十種業。是哪十種呢？一是自己破壞有情，二是勸他人破壞，三是隨喜破壞，四是讚歎破壞，五是不孝順父母，六是多結宿怨，七是用毒藥害人，八是慳吝飲食，九是輕慢聖賢，十是譭謗師法；這十種業會獲得多病的果報。』 『那麼，什麼業會獲得少病的果報呢？有十種業。

After eating, the parrot spoke again, 'If my father is truly Douniye, what should be shown to display his miraculous nature?' At that time, Shangqie, upon hearing these words, rose from his seat and went to his original dwelling place. There, he sniffed the ground under the sandalwood seat with his nose and dug out four large iron urns with his feet, filled with gold bottles, plates, and various other utensils. Upon seeing these rare gold, silver, and precious treasures, Shujia, the elder, jumped with joy and carefully hid them. Then, the elder left the city of Shewei and went to where the Buddha was, wholeheartedly taking refuge. At that time, the World Honored One was teaching the Dharma with countless hundreds and thousands of monks. Then, the World Honored One said to the monks, 'Have you seen the parrot elder, the son of Douniye, coming from afar?' The monks replied, 'Yes, we have seen him.' The Buddha told the monks, 'Now this elder has passed away, like shedding a heavy burden, and has been reborn in the heavens. Because he rejoiced and was delighted in my presence, he has received such a reward for his sincere heart.' At that time, the World Honored One told the monks and spoke a verse: 'This being, upon seeing me, rejoiced in his heart, and upon death, was reborn in the heavens, like shedding a heavy burden. If one temporarily rejoices in the presence of a Dharma teacher, a Tathagata, or a monk, the reward obtained is also like this.' At that time, after the World Honored One spoke this verse, Shujia, the elder, went to the Buddha, bowed his head to the ground at his feet, and was filled with immeasurable joy, praising him in various ways, marveling at the unprecedented. After saying these words, he stood to one side. Then, the World Honored One said to Shujia, 'This dog, Shangqie, is indeed your father.' The elder replied, 'Yes, World Honored One! As the Buddha has said, it is true and not false, and all my doubts have been dispelled.' At that time, Shujia, the elder, said to the World Honored One, 'All sentient beings have varying lifespans, some are sick and some are not, some are beautiful and some are ugly, some are noble and some are lowly, some are intelligent and some are foolish, some are gentle and some are rough. These situations are all different. What are the karmic consequences of good and evil?' The Buddha told Shujia, the elder's son, 'Excellent, excellent! You should listen carefully and contemplate well. Now I will explain it to you. All sentient beings, the karma they create, the causes they cultivate, are different in good and evil. The rewards they receive, in terms of nobility and lowliness, and the differences in their lineage, are also vast. I will now briefly speak of these matters. If one were to explain them in detail, their meaning would be very profound.' At that time, the elder again said to the Buddha, 'May the Buddha explain in detail.' Then, the Buddha told the elder, 'You should listen well! All sentient beings create various karmas and give rise to various delusions. The karma of sentient beings is divided into black and white, and the karmic consequences are divided into good and evil. Black karma leads to suffering in the three evil realms, while white karma leads to blessings in the human and heavenly realms. Moreover, karma has limits, and lifespans are long or short. Furthermore, the karma of a person leads to sickness or health, beauty or ugliness. Or, some karma leads to wealth or poverty, intelligence or foolishness. Or, some karma leads to rebirth in the three evil realms. Or, some karma leads to rebirth in the human and heavenly realms of the desire realm, even up to the highest heaven. Or, some karma leads to traveling far or near. Or, some karma leads to not getting what one seeks; or some karma leads to things coming without being sought. Or, some karma leads to ease or difficulty in achievement, success or failure. Or, some karma leads to the lifespan in hell being complete, cut short, or of varying degrees. Or, some karma leads to wealth or poverty being uncertain. Or, some karma leads to wealth or poverty, generosity or stinginess being uncertain. Or, some karma leads to the length of life being uncertain. Or, some karma leads to happiness or suffering of body and mind being uncertain. Or, some karma leads to a beautiful and radiant appearance that is pleasing, or an ugly and rough appearance that is repulsive. Or, some karma leads to the completeness or incompleteness of the senses.' At that time, the Buddha told the elder's son, 'There are ten good karmas that should be cultivated, and the ten evil karmas that you should abandon.' Then, the elder said to the Buddha, 'World Honored One! What karma leads to a short lifespan?' The Buddha told the elder's son, 'It is killing that leads to a short lifespan. Moreover, there are ten types of killing karma: one is killing with one's own hands, two is encouraging others to kill, three is rejoicing in killing, four is condoning killing, five is killing a fetus, six is encouraging abortion, seven is killing for revenge, eight is killing by severing male genitalia, nine is killing by means of contrivance, and ten is using others to kill. These ten types of killing karma lead to the retribution of a short lifespan.' 'Then, what karma leads to a long lifespan? There are ten types of karma. What are the ten? One is abstaining from killing with one's own hands, two is abstaining from encouraging others to kill, three is abstaining from rejoicing in killing, four is abstaining from condoning killing, five is rescuing those being punished, six is releasing living beings, seven is giving others fearlessness, eight is compassionately caring for the sick, nine is giving food, and ten is making offerings of banners and lamps. These ten types of karma lead to the retribution of a long lifespan.' 'Then, what karma leads to many illnesses? There are ten types of karma. What are the ten? One is destroying sentient beings oneself, two is encouraging others to destroy, three is condoning destruction, four is praising destruction, five is being unfilial to parents, six is accumulating past grudges, seven is using poison, eight is being stingy with food, nine is disrespecting sages and virtuous ones, and ten is slandering the Dharma and the teachers. These ten types of karma lead to the retribution of many illnesses.' 'Then, what karma leads to few illnesses? There are ten types of karma.'

「復云何業獲報少病？有十種業。何等為十？一不損有情，二勸他不損，三不隨喜損，四不讚嘆損，五離慶快損，六孝養父母，七尊重師長，八不結宿冤，九施僧安樂，十施藥飲食；如是十種獲少病報。

「復云何業獲報醜陋？有十種業。何等為十？一恒起瞋忿，二恣縱慢心，三不孝父母，四恒恣貪癡，五譭謗聖賢，六侵奪𣣋逼，七盜佛光明，八戲弄他醜，九壞佛光明，十行非梵行；如是十種獲報醜陋。

「復云何業獲報端嚴？有十種業。云何十業？一修慈忍，二惠施佛塔，三塗掃塔寺，四修嚴精舍，五莊嚴佛像，六孝養父母，七信重聖賢，八謙卑離慢，九梵行無缺，十遠離損害；如是十種獲報端嚴。

「復云何業獲種族卑賤？有十種業。云何十種？一貪愛名利不修施行，二嫉妒他榮，三輕毀父母，四不遵師法，五譏謗賢善，六親近惡友，七勸他作惡，八破壞他善，九貨易經像，十不信三寶；如是十種獲報卑賤。

「復云何業得豪族富貴？有十種業。何等為十？一離嫉妒慶他名利，二尊重父母，三信崇師法，四發菩提心，五施佛傘蓋，六修嚴塔寺，七懺悔惡業，八廣修施行，九勸修十善，十信崇三寶；如是十種獲報豪貴。

「復云何業獲人間惡報？有十種業

現代漢語譯本 『什麼行為會得到少病的果報？有十種行為。哪十種呢？一是不傷害有情眾生，二是勸他人不傷害，三是不隨喜傷害，四是不讚嘆傷害，五是遠離幸災樂禍的傷害，六是孝養父母，七是尊重師長，八是不結下舊怨，九是佈施僧眾安樂，十是佈施醫藥飲食；像這樣十種行為會得到少病的果報。 『什麼行為會得到醜陋的果報？有十種行為。哪十種呢？一是常常生起嗔恨忿怒，二是放縱傲慢的心，三是不孝順父母，四是常常放縱貪婪愚癡，五是譭謗聖賢，六是侵奪逼迫他人，七是盜取佛的光明，八是戲弄他人的醜陋，九是破壞佛的光明，十是行非清凈的行為；像這樣十種行為會得到醜陋的果報。 『什麼行為會得到端正莊嚴的果報？有十種行為。哪十種行為呢？一是修習慈悲忍辱，二是佈施佛塔，三是涂掃佛塔寺廟，四是修繕莊嚴精舍，五是莊嚴佛像，六是孝養父母，七是信重聖賢，八是謙卑遠離傲慢，九是清凈的行為沒有缺失，十是遠離損害；像這樣十種行為會得到端正莊嚴的果報。 『什麼行為會得到種族卑賤的果報？有十種行為。哪十種呢？一是貪愛名利而不修佈施，二是嫉妒他人的榮耀，三是輕視譭謗父母，四是不遵從師長的教導，五是譏諷誹謗賢善之人，六是親近惡友，七是勸他人作惡，八是破壞他人的善行，九是買賣經書佛像，十是不相信佛法僧三寶；像這樣十種行為會得到卑賤的果報。 『什麼行為會得到豪門富貴的果報？有十種行為。哪十種呢？一是遠離嫉妒，慶幸他人的名利，二是尊重父母，三是信奉師長的教導，四是發菩提心，五是佈施佛的傘蓋，六是修繕莊嚴佛塔寺廟，七是懺悔惡業，八是廣泛修習佈施，九是勸人修習十善，十是信奉佛法僧三寶；像這樣十種行為會得到豪門富貴的果報。 『什麼行為會得到人間惡報？有十種行為。

English version 『What actions lead to the reward of having few illnesses? There are ten types of actions. What are these ten? First, not harming sentient beings; second, encouraging others not to harm; third, not rejoicing in harm; fourth, not praising harm; fifth, avoiding malicious joy in harm; sixth, being filial to parents; seventh, respecting teachers and elders; eighth, not holding onto old grudges; ninth, giving comfort to the monastic community; tenth, giving medicine and food; these ten actions lead to the reward of having few illnesses.』 『What actions lead to the reward of being ugly? There are ten types of actions. What are these ten? First, constantly arising with anger and resentment; second, indulging in arrogance; third, not being filial to parents; fourth, constantly indulging in greed and ignorance; fifth, slandering sages and virtuous people; sixth, seizing and oppressing others; seventh, stealing the light of the Buddha; eighth, mocking others' ugliness; ninth, destroying the light of the Buddha; tenth, engaging in non-celibate conduct; these ten actions lead to the reward of being ugly.』 『What actions lead to the reward of being beautiful and dignified? There are ten types of actions. What are these ten actions? First, cultivating loving-kindness and patience; second, making offerings to stupas; third, cleaning and sweeping stupas and temples; fourth, repairing and adorning monasteries; fifth, adorning Buddha images; sixth, being filial to parents; seventh, having faith in sages and virtuous people; eighth, being humble and avoiding arrogance; ninth, maintaining flawless celibate conduct; tenth, avoiding harm; these ten actions lead to the reward of being beautiful and dignified.』 『What actions lead to the reward of being born into a low and humble family? There are ten types of actions. What are these ten? First, being greedy for fame and profit and not practicing generosity; second, being jealous of others' glory; third, looking down upon and slandering parents; fourth, not following the teachings of teachers; fifth, mocking and slandering the virtuous; sixth, associating with bad friends; seventh, encouraging others to do evil; eighth, destroying others' good deeds; ninth, trading scriptures and Buddha images; tenth, not having faith in the Three Jewels; these ten actions lead to the reward of being born into a low and humble family.』 『What actions lead to the reward of being born into a wealthy and noble family? There are ten types of actions. What are these ten? First, avoiding jealousy and rejoicing in others' fame and profit; second, respecting parents; third, having faith in the teachings of teachers; fourth, generating the Bodhi mind; fifth, offering umbrellas to the Buddha; sixth, repairing and adorning stupas and temples; seventh, repenting of evil deeds; eighth, extensively practicing generosity; ninth, encouraging others to practice the ten virtues; tenth, having faith in the Three Jewels; these ten actions lead to the reward of being born into a wealthy and noble family.』 『What actions lead to the reward of bad outcomes in the human realm? There are ten types of actions.』

---

。云何十種？一恣縱我慢，二輕慢父母，三輕慢沙門，四輕慢婆羅門，五輕毀賢善，六輕慢親族，七不信因果，八輕厭自身，九憎嫌他人，十不信三寶；如是十種獲人間惡報。

「復云何業獲人中勝報？有十種業。云何十種？一謙卑離慢，二尊重父母，三尊重沙門，四信崇婆羅門，五愛護親族，六尊重賢聖，七修行十善，八不輕慢補特伽羅，九尊重師法，十諦信三寶；如是十種獲人中勝報。

「復云何業獲報孤貧？有十種業。云何十種？一恒行劫盜，二勸他劫盜，三讚歎劫盜，四隨喜劫盜，五譭謗父母，六謗讟聖賢，七障礙他施，八嫉他名利，九慳吝財物，十輕毀三寶愿常饑饉；如是十種獲報孤貧。

「復云何業獲大福德？有十種業。云何十種？一離劫盜，二離勸他非，三離隨喜盜，四孝養父母，五信崇聖賢，六慶他名利，七廣行惠施，八不嫉名利，九不慳財寶愛恤孤貧，十供養三寶；如是十種獲福廣大。

「復云何業獲報愚鈍？有十種業。云何十業？一謂此補特伽羅不信沙門亦不親近，二不信婆羅門，三不信師法亦非親近，四隱法不傳，五伺師法短，六遠離正法，七斷滅善法，八謗毀賢智，九習學非法，十譭謗正見稱揚邪見；如是十法獲報愚鈍。

「復云何業獲大智慧？有十種法

『什麼是十種會導致人間惡報的行為？第一是放縱我慢，第二是輕視父母，第三是輕視沙門，第四是輕視婆羅門，第五是輕毀賢良，第六是輕視親族，第七是不相信因果，第八是輕視厭惡自身，第九是憎恨嫌棄他人，第十是不相信三寶；像這樣的十種行為會招致人間惡報。 『又是什麼樣的行為會獲得人中殊勝的果報？有十種行為。是哪十種呢？第一是謙卑不傲慢，第二是尊重父母，第三是尊重沙門，第四是信仰崇敬婆羅門，第五是愛護親族，第六是尊重賢聖，第七是修行十善，第八是不輕視他人，第九是尊重師長的教誨，第十是真誠信仰三寶；像這樣的十種行為會獲得人中殊勝的果報。 『又是什麼樣的行為會招致孤苦貧窮的果報？有十種行為。是哪十種呢？第一是經常進行搶劫偷盜，第二是勸說他人搶劫偷盜，第三是讚美搶劫偷盜的行為，第四是隨喜搶劫偷盜的行為，第五是譭謗父母，第六是誹謗聖賢，第七是阻礙他人佈施，第八是嫉妒他人的名利，第九是吝嗇錢財，第十是輕視譭謗三寶並希望自己常常飢餓；像這樣的十種行為會招致孤苦貧窮的果報。 『又是什麼樣的行為會獲得巨大的福德？有十種行為。是哪十種呢？第一是遠離搶劫偷盜，第二是遠離勸說他人做壞事，第三是遠離隨喜偷盜的行為，第四是孝養父母，第五是信仰崇敬聖賢，第六是慶賀他人的名利，第七是廣泛地進行佈施，第八是不嫉妒他人的名利，第九是不吝嗇錢財，愛護憐憫孤苦貧窮的人，第十是供養三寶；像這樣的十種行為會獲得廣大的福德。 『又是什麼樣的行為會招致愚笨遲鈍的果報？有十種行為。是哪十種呢？第一是指這個人不相信沙門也不親近他們，第二是不相信婆羅門，第三是不相信師長的教誨也不親近他們，第四是隱藏佛法不傳授，第五是伺機尋找師長的過失，第六是遠離正法，第七是斷滅善法，第八是誹謗賢能智慧的人，第九是學習不合法的行為，第十是誹謗正見而稱揚邪見；像這樣的十種行為會招致愚笨遲鈍的果報。 『又是什麼樣的行為會獲得大智慧？有十種行為。

'What are the ten kinds of actions that lead to bad retribution in the human realm? First is indulging in arrogance, second is disrespecting parents, third is disrespecting ascetics, fourth is disrespecting Brahmins, fifth is disparaging the virtuous, sixth is disrespecting relatives, seventh is not believing in cause and effect, eighth is despising and disliking oneself, ninth is hating and disliking others, and tenth is not believing in the Three Jewels; such ten kinds of actions lead to bad retribution in the human realm.' 'And what kind of actions lead to superior retribution among humans? There are ten kinds of actions. What are these ten? First is being humble and not arrogant, second is respecting parents, third is respecting ascetics, fourth is believing in and revering Brahmins, fifth is cherishing relatives, sixth is respecting the virtuous and sages, seventh is practicing the ten virtues, eighth is not looking down on others, ninth is respecting the teachings of teachers, and tenth is sincerely believing in the Three Jewels; such ten kinds of actions lead to superior retribution among humans.' 'And what kind of actions lead to the retribution of being orphaned and poor? There are ten kinds of actions. What are these ten? First is constantly engaging in robbery and theft, second is encouraging others to rob and steal, third is praising robbery and theft, fourth is rejoicing in robbery and theft, fifth is slandering parents, sixth is defaming sages and saints, seventh is obstructing others' generosity, eighth is being jealous of others' fame and fortune, ninth is being stingy with wealth, and tenth is despising and slandering the Three Jewels and wishing oneself to be constantly hungry; such ten kinds of actions lead to the retribution of being orphaned and poor.' 'And what kind of actions lead to great merit and virtue? There are ten kinds of actions. What are these ten? First is abstaining from robbery and theft, second is abstaining from encouraging others to do wrong, third is abstaining from rejoicing in theft, fourth is being filial to parents, fifth is believing in and revering sages and saints, sixth is rejoicing in others' fame and fortune, seventh is widely practicing generosity, eighth is not being jealous of others' fame and fortune, ninth is not being stingy with wealth and cherishing and pitying the orphaned and poor, and tenth is making offerings to the Three Jewels; such ten kinds of actions lead to great merit and virtue.' 'And what kind of actions lead to the retribution of being foolish and dull? There are ten kinds of actions. What are these ten? First refers to a person who does not believe in ascetics nor associate with them, second is not believing in Brahmins, third is not believing in the teachings of teachers nor associating with them, fourth is concealing the Dharma and not transmitting it, fifth is seeking out the faults of teachers, sixth is distancing oneself from the true Dharma, seventh is destroying good deeds, eighth is slandering the wise and intelligent, ninth is learning unlawful actions, and tenth is slandering right views and praising wrong views; such ten kinds of actions lead to the retribution of being foolish and dull.' 'And what kind of actions lead to great wisdom? There are ten kinds of actions.'

。云何十法？一謂此補特伽羅親近沙門深信求法，二信婆羅門，三親近師法求解深義，四尊重三寶，五遠離愚癡，六不謗師法，七求于深智，八傳法利生令不斷滅，九遠離非法，十稱揚正見離諸邪見；如是十法獲大智慧。

「復云何業獲地獄報？有十種法。云何十種？一不善身業，二不善口業，三不善意業，四恒起身見，五恒起邊見，六邪見不息，七作惡不懺，八淫慾邪行，九譭謗聖賢，十壞滅正法；如是十業獲地獄報。

「復云何業獲畜生報？有十種業。云何為十？一中品惡身業，二中品惡語業，三中品惡意業，四起種種貪，五起種種瞋，六起種種癡，七佈施非法，八禁咒厭術，九毀菩薩梵行，十起常邊見人死為人；如是十業獲報畜生。

「復云何業獲報餓鬼？有十種業。云何十業？一耎惡身業，二耎惡口業，三耎惡意業，四貪吝財物不行惠施，五起大邪見謗佛因果，六我慢自恃輕毀賢良，七障礙他施，八不恤飢渴，九慳惜飲食不施佛僧，十他獲名利方便離隔；如是十業獲報餓鬼。

「復云何業獲報人間？有十種業

現代漢語譯本：什麼是十法？第一是指這個人親近沙門，深信佛法，尋求真理；第二是相信婆羅門；第三是親近師長，尋求佛法的深奧含義；第四是尊重佛、法、僧三寶；第五是遠離愚癡；第六是不誹謗師長和佛法；第七是追求深邃的智慧；第八是傳播佛法，利益眾生，使佛法不致斷絕；第九是遠離非法行為；第十是稱揚正見，遠離各種邪見；像這樣十種法，可以獲得大智慧。 現代漢語譯本：又是什麼樣的業會招致地獄的果報呢？有十種行為。是哪十種呢？第一是不善的身業；第二是不善的口業；第三是不善的意業；第四是經常產生身見；第五是經常產生邊見；第六是邪見不停止；第七是做了惡事不懺悔；第八是淫慾邪行；第九是譭謗聖賢；第十是破壞正法；像這樣十種業會招致地獄的果報。 現代漢語譯本：又是什麼樣的業會招致畜生的果報呢？有十種業。是哪十種呢？第一是中等的惡身業；第二是中等的惡語業；第三是中等的惡意業；第四是生起各種貪慾；第五是生起各種嗔恨；第六是生起各種愚癡；第七是佈施不合法的物品；第八是使用禁咒厭術；第九是毀壞菩薩的梵行；第十是生起常邊見，認為人死後還會做人；像這樣十種業會招致畜生的果報。 現代漢語譯本：又是什麼樣的業會招致餓鬼的果報呢？有十種業。是哪十種業呢？第一是輕微的惡身業；第二是輕微的惡口業；第三是輕微的惡意業；第四是貪吝財物，不肯佈施；第五是生起大邪見，誹謗佛的因果；第六是傲慢自大，輕視賢良；第七是障礙他人佈施；第八是不憐憫飢渴的人；第九是吝惜飲食，不佈施給佛和僧人；第十是看到他人獲得名利，就想方設法離間他們；像這樣十種業會招致餓鬼的果報。 現代漢語譯本：又是什麼樣的業會招致人間的果報呢？有十種業。

English version: What are the ten dharmas? First, it refers to a person who is close to the Shramanas, deeply believes in the Dharma, and seeks the truth; second, believes in the Brahmins; third, is close to teachers and seeks the profound meaning of the Dharma; fourth, respects the Three Jewels of Buddha, Dharma, and Sangha; fifth, stays away from ignorance; sixth, does not slander teachers and the Dharma; seventh, pursues profound wisdom; eighth, propagates the Dharma, benefits sentient beings, and prevents the Dharma from being cut off; ninth, stays away from illegal actions; tenth, praises right views and stays away from all kinds of wrong views; these ten dharmas can lead to great wisdom. English version: What kind of karma leads to the retribution of hell? There are ten kinds of actions. What are the ten? First, unwholesome bodily karma; second, unwholesome verbal karma; third, unwholesome mental karma; fourth, constantly arising self-view; fifth, constantly arising extreme views; sixth, not ceasing wrong views; seventh, not repenting after doing evil; eighth, lustful and immoral conduct; ninth, slandering the sages; tenth, destroying the true Dharma; these ten karmas lead to the retribution of hell. English version: What kind of karma leads to the retribution of being an animal? There are ten kinds of karma. What are the ten? First, medium-level unwholesome bodily karma; second, medium-level unwholesome verbal karma; third, medium-level unwholesome mental karma; fourth, arising various kinds of greed; fifth, arising various kinds of hatred; sixth, arising various kinds of ignorance; seventh, giving illegal things as alms; eighth, using curses and spells; ninth, destroying the pure conduct of Bodhisattvas; tenth, arising the extreme view that people will be reborn as humans after death; these ten karmas lead to the retribution of being an animal. English version: What kind of karma leads to the retribution of being a hungry ghost? There are ten kinds of karma. What are the ten? First, minor unwholesome bodily karma; second, minor unwholesome verbal karma; third, minor unwholesome mental karma; fourth, being greedy and stingy with wealth and not giving alms; fifth, arising great wrong views and slandering the Buddha's law of cause and effect; sixth, being arrogant and conceited, looking down on the virtuous; seventh, obstructing others from giving alms; eighth, not having compassion for the hungry and thirsty; ninth, being stingy with food and not giving it to the Buddha and Sangha; tenth, seeing others gain fame and fortune and trying to separate them; these ten karmas lead to the retribution of being a hungry ghost. English version: What kind of karma leads to the retribution of being a human? There are ten kinds of karma.

。何等十業？一離殺生，二離不與取，三離非梵行，四離虛誑語，五離雜穢語，六無離間語，七離粗惡語，八離飲酒食肉，九離癡闇，十離邪見諦信三寶；修如是等十種耎業，獲報人間。

「複次，修習何業得生欲天？修十善業得生彼天。復修何業得生色界？修十定善得生彼天。復修何業得生於彼四無色界？修習三摩缽底為因，得生彼天。何等為四？遠離一切色，作無邊空想，復修彼定伏除彼障，命終之後生彼空無邊處。遠離粗識細識現前，作無邊想伏除彼障，復修彼定後生彼天。遠離無所有處障染，復修彼定後生彼天。遠離彼障復修彼定，命終之後得生非想非非想處。

「複次，修習何業不生無間？修諸善業迴向所求，決定得生諸善趣中不入無間。複次，修習何業感得何果？若修善業感可愛果，若造惡業感非愛果；若遠離此善不善業，愛非愛果終不可得，譬如慈女商主遠行，久不歸家子無由得。

「復云何業而不得果？所修惡業迴心發露，省悟前非思惟嫌厭，心念口言作意專注重重懺悔，此業雖作而不受果；善業亦然。

「復云何業得身心圓滿？修習忍辱得身相圓滿，修習聞思得心圓滿，此業修習必定得果

現代漢語譯本：什麼是十種業？一是遠離殺生，二是遠離不予取，三是遠離非梵行，四是遠離虛妄語，五是遠離雜穢語，六是遠離離間語，七是遠離粗惡語，八是遠離飲酒食肉，九是遠離癡暗，十是遠離邪見，諦信三寶；修習像這樣的十種柔和的業，就能獲得在人間投生的果報。 其次，修習什麼業可以生到欲界天？修習十善業可以生到那裡。又修習什麼業可以生到？修習十種禪定善業可以生到那裡。又修習什麼業可以生到四無？修習三摩缽底作為因，可以生到那裡。哪四種呢？遠離一切色，作無邊虛空想，再修習那種禪定來降伏那種障礙，命終之後就生到空無邊處。遠離粗識和細識的顯現，作無邊想來降伏那種障礙，再修習那種禪定，之後就生到那個天界。遠離無所有處的障礙和污染，再修習那種禪定，之後就生到那個天界。遠離那種障礙，再修習那種禪定，命終之後就生到非想非非想處。 其次，修習什麼業不會墮入無間地獄？修習各種善業，迴向所求，必定能生到各種善趣中，不會墮入無間地獄。其次，修習什麼業會感得什麼果報？如果修習善業，就會感得可愛的果報；如果造作惡業，就會感得不可愛的果報；如果遠離這種善與不善的業，可愛和不可愛的果報最終都無法得到，就像慈愛的女子和商人遠行，很久不回家，孩子就無法得到（父母的愛）。 又是什麼樣的業不會得到果報呢？所修的惡業，如果回心轉意，發露懺悔，省悟到以前的錯誤，思考並厭惡它，心中默唸，口中說出，專心致志地反覆懺悔，這種業雖然做了，也不會受到果報；善業也是這樣。 又是什麼樣的業可以得到身心圓滿？修習忍辱可以得到身相圓滿，修習聽聞和思考可以得到心圓滿，修習這種業必定會得到果報。

English version: What are the ten karmas? First, abstaining from killing; second, abstaining from taking what is not given; third, abstaining from unchaste conduct; fourth, abstaining from false speech; fifth, abstaining from harsh speech; sixth, abstaining from divisive speech; seventh, abstaining from abusive speech; eighth, abstaining from drinking alcohol and eating meat; ninth, abstaining from ignorance; tenth, abstaining from wrong views, and having faith in the Three Jewels. By cultivating these ten gentle karmas, one obtains the reward of being born in the human realm. Furthermore, what karma does one cultivate to be born in the desire realm heavens? Cultivating the ten virtuous karmas leads to birth in those heavens. What karma does one cultivate to be born in the **? Cultivating the ten meditative virtuous karmas leads to birth in those heavens. What karma does one cultivate to be born in the four formless realms? Cultivating samapatti as the cause leads to birth in those heavens. What are the four? By abandoning all form, contemplating infinite space, and further cultivating that samadhi to subdue that obstacle, one is born in the realm of infinite space after death. By abandoning the manifestation of coarse and subtle consciousness, contemplating infinity, subduing that obstacle, and further cultivating that samadhi, one is born in that heaven. By abandoning the obstacles and defilements of the realm of nothingness, and further cultivating that samadhi, one is born in that heaven. By abandoning that obstacle and further cultivating that samadhi, one is born in the realm of neither perception nor non-perception after death. Furthermore, what karma does one cultivate to avoid being born in the Avici hell? By cultivating various virtuous karmas and dedicating the merit to one's aspirations, one is certain to be born in the good realms and not enter the Avici hell. Furthermore, what karma does one cultivate to experience what result? If one cultivates virtuous karma, one experiences a desirable result; if one creates evil karma, one experiences an undesirable result. If one abandons these virtuous and non-virtuous karmas, desirable and undesirable results will ultimately not be obtained, just as a loving woman and a merchant travel far away and do not return home for a long time, the child cannot receive (the parents' love). Furthermore, what kind of karma does not yield a result? If one repents and confesses the evil karma one has cultivated, realizes one's past mistakes, contemplates and detests them, silently recites, speaks out, and focuses intently on repeated repentance, this karma, although done, will not bear fruit; the same is true for virtuous karma. Furthermore, what kind of karma leads to the perfection of body and mind? Cultivating patience leads to the perfection of physical form, and cultivating listening and contemplation leads to the perfection of mind. Cultivating this karma will certainly yield a result.

。

「復云何業，修作已后而非散失？若有善業已作不悔亦不嫌厭，而非擾惱又非撥無，不說是非而不遠離，亦非躁撓作如是行，此業修習終非散失定受于果。

「復云何業而不得果？修無記業不得其果。

「復云何業，補特伽羅，地獄壽命而無中夭？此一補特伽羅作彼業已，而不悔恨亦不嫌厭，又不撥無心不擾惱，不說是非又不躁撓，行如此行天受當知，作彼彼業補特伽羅，處地獄生，圓滿壽命而非中夭。

「復云何業，有補特伽羅，處地獄中壽量不滿？此一補特伽羅，作彼業已而乃嫌悔，煩惱自毀省悟前非，遠離彼業而不躁撓，行如是行，此補特伽羅作彼業已，地獄中生不滿壽命。

「復云何業，有補特伽羅，地獄中生即便命終？此一補特伽羅作彼業已，悔嫌躁擾說言撥無，解除遠離煩惱鋒利，不可愛樂我更不作。如阿阇世王，作殺父罪已悔過發露：『我作惡業應當自受。』對佛懺悔解說前非。佛愍彼王令觀罪性，從緣幻有了不可得。故此補特伽羅，處地獄中即便命終。

「復云何業，有補特伽羅，先受快樂后受苦惱？此一補特伽羅，初行佈施愛樂歡喜，施已心悔

『又是什麼樣的業，在修習之後不會散失呢？如果做了善業，不後悔也不厭惡，不煩惱也不否認，不說它的好壞也不遠離它，也不急躁地行動，像這樣修行，這種業的修習最終不會散失，一定會承受果報。 『又是什麼樣的業，不會得到果報呢？修習無記業不會得到果報。 『又是什麼樣的業，使得眾生在地獄中的壽命不會中途夭折呢？這個眾生做了那種業之後，不後悔也不厭惡，也不否認，心裡不煩惱，不說它的好壞也不急躁，像這樣修行，他應當知道，做了那種種業的眾生，在地獄中出生，圓滿壽命而不會中途夭折。 『又是什麼樣的業，使得眾生在地獄中壽命不滿就結束了呢？這個眾生做了那種業之後，卻感到後悔，煩惱地自我譴責，醒悟到之前的錯誤，遠離那種業而不急躁，像這樣修行，這個眾生做了那種業之後，在地獄中出生，壽命不滿就結束了。 『又是什麼樣的業，使得眾生在地獄中出生后立即死亡呢？這個眾生做了那種業之後，後悔、厭惡、急躁、說它不好、否認它，解除並遠離煩惱的鋒芒，不再喜歡它，發誓不再做。就像阿阇世王，做了殺父的罪行后，懺悔並揭露：『我做了惡業，應當自己承受。』向佛懺悔並解釋之前的錯誤。佛憐憫他，讓他觀察罪的本質，是從因緣幻化而來的，不可得。因此，這個眾生在地獄中出生后立即死亡。 『又是什麼樣的業，使得眾生先享受快樂，后承受痛苦呢？這個眾生，最初行佈施時，喜愛並歡喜，佈施之後卻後悔。

'Furthermore, what kind of karma, once cultivated, does not dissipate? If one has done good karma, without regret or aversion, without agitation or denial, without speaking of its merits or demerits, and without distancing oneself from it, and without acting rashly, practicing in this way, the cultivation of this karma will ultimately not dissipate and will certainly bear fruit.' 'Furthermore, what kind of karma does not yield a result? Cultivating neutral karma does not yield a result.' 'Furthermore, what kind of karma causes a being to have a full lifespan in hell without dying prematurely? This being, having done that karma, does not regret or dislike it, nor does he deny it, his mind is not agitated, he does not speak of its merits or demerits, nor is he rash. Practicing in this way, he should know that the being who has done that kind of karma will be born in hell, completing his lifespan without dying prematurely.' 'Furthermore, what kind of karma causes a being to have an incomplete lifespan in hell? This being, having done that karma, feels regret, agitates himself with self-reproach, awakens to his previous mistakes, distances himself from that karma without being rash. Practicing in this way, this being, having done that karma, will be born in hell with an incomplete lifespan.' 'Furthermore, what kind of karma causes a being to die immediately after being born in hell? This being, having done that karma, regrets, dislikes, is agitated, speaks ill of it, denies it, resolves and distances himself from the sharpness of his afflictions, no longer likes it, and vows not to do it again. Like King Ajatasatru, who, after committing the sin of patricide, repented and confessed: 『I have done evil karma and should bear the consequences myself.』 He confessed to the Buddha and explained his previous mistakes. The Buddha, taking pity on him, had him observe the nature of sin, that it arises from conditions and is illusory and unattainable. Therefore, this being dies immediately after being born in hell.' 'Furthermore, what kind of karma causes a being to experience happiness first and then suffering? This being, initially when giving alms, loves and rejoices, but after giving, feels regret.'

。故此補特伽羅，生在人中處上種族，金銀珍寶象馬車乘，悉皆具足，父母妻子吏民知識，圓滿無缺，乃至庫藏亦復如是；故得果時，先受快樂后乃苦惱。

「復云何業，有補特伽羅，先受貧苦后乃快樂？此一補特伽羅，由昔因時用下品心微分佈施，舍已不悔后乃歡喜。故此補特伽羅，生在人中種族卑下，飲食珍寶悉皆乏少亦不自在，后漸增長財物廣大，乃至種種資具無有乏少，故此補特伽羅，后得果時，先乃貧苦后受快樂。

「復云何業，有補特伽羅，先受快樂后亦快樂？此一補特伽羅，未施歡喜，正施、施已歡喜，三時無悔。此一補特伽羅，生在人中於富貴家上種族中，父母妻子吏民親友圓滿具足，庫藏珍寶象馬牛羊，乃至園林田宅，無不具足自在受用，故此補特伽羅，先受快樂后亦快樂。

「復云何業，有補特伽羅，先無快樂后無快樂常受苦惱？此一補特伽羅，先無施心，亦無良友勸令佈施，又無信心貪惜珍寶，從始至終絕施纖毫。故此補特伽羅，若生人中，處下種族貧窮困苦，財寶飲食田宅資具，乃至眷屬悉皆乏少，先無快樂后無快樂，故此補特伽羅，先受苦惱，后亦苦惱

現代漢語譯本：因此，這種人，出生在人類中屬於高貴種族，金銀珠寶、象馬車乘，一切都具備，父母、妻子、官吏、百姓、朋友，圓滿無缺，甚至倉庫的儲藏也是如此；所以得到果報時，先享受快樂，然後才遭受苦惱。 現代漢語譯本：『又是什麼樣的業，使有的人先遭受貧困，然後才享受快樂呢？』這種人，由於過去在因地時，用低劣的心少量地佈施，佈施后不後悔，後來才感到歡喜。因此，這種人，出生在人類中屬於卑賤的種族，飲食珍寶都缺乏，也不自由，後來逐漸增長財富，乃至各種資具都沒有缺乏，所以這種人，後來得到果報時，先是貧困，然後才享受快樂。 現代漢語譯本：『又是什麼樣的業，使有的人先享受快樂，然後也享受快樂呢？』這種人，在未佈施時歡喜，正在佈施時歡喜，佈施后也歡喜，三個時段都沒有後悔。這種人，出生在人類中富貴人家的高貴種族中，父母、妻子、官吏、親友圓滿具備，倉庫、珍寶、象馬牛羊，乃至園林田宅，沒有不具備的，自由自在地享用，所以這種人，先享受快樂，然後也享受快樂。 現代漢語譯本：『又是什麼樣的業，使有的人先沒有快樂，然後也沒有快樂，一直遭受苦惱呢？』這種人，先前沒有佈施的心，也沒有好朋友勸他佈施，又沒有信心，吝惜珍寶，從始至終沒有佈施哪怕一絲一毫。因此，這種人，如果出生在人類中，處於低下的種族，貧窮困苦，財寶、飲食、田宅、資具，乃至眷屬都缺乏，先沒有快樂，后也沒有快樂，所以這種人，先遭受苦惱，然後也遭受苦惱。

English version: Therefore, this kind of person, born among humans in a high-ranking family, possesses gold, silver, jewels, elephants, horses, and carriages, all complete; parents, wife, officials, people, and friends, all perfectly without lack, even the storehouses are the same; therefore, when they receive the karmic result, they first experience happiness and then suffer. English version: 'And what kind of karma causes a person to first experience poverty and then happiness?' This person, due to having given a small amount of alms with an inferior mind in the past, did not regret it after giving, and later felt joy. Therefore, this person, born among humans in a low-ranking family, lacks food and jewels, and is not free, but later gradually increases in wealth, until all kinds of resources are not lacking. Therefore, this person, when they receive the karmic result, first experiences poverty and then happiness. English version: 'And what kind of karma causes a person to first experience happiness and then also happiness?' This person is happy before giving, happy while giving, and happy after giving, without regret in all three times. This person, born among humans in a wealthy family of high rank, has parents, wife, officials, relatives, and friends all complete, storehouses, jewels, elephants, horses, cattle, sheep, and even gardens and houses, all without lack, freely enjoying them. Therefore, this person first experiences happiness and then also happiness. English version: 'And what kind of karma causes a person to have no happiness first and then no happiness, constantly suffering?' This person, previously had no intention to give, nor did they have good friends to encourage them to give, and they had no faith, being stingy with their treasures, never giving even a tiny bit from beginning to end. Therefore, this person, if born among humans, is in a low-ranking family, poor and suffering, lacking wealth, food, houses, resources, and even family members, having no happiness first and no happiness later. Therefore, this person first suffers and then also suffers.

「復云何業，有補特伽羅得大富貴，貪惜財物無纖毫施？此一補特伽羅於過去世，向三寶處曾行佈施，不曾發願于當來世更修施行，故此補特伽羅命終已后，若生人間得大富貴，居上種族珍寶廣大，像馬奴婢牛羊田宅，亦皆廣大受用自在，于其財物慳惜愛護不行惠施，故此補特伽羅，富貴多財，愛護慳貪亦無信心。

「復云何業，有補特伽羅，一生貧苦愛樂佈施？此一補特伽羅，於過去世三寶勝處，曾修佈施又復發愿，而於未來施心不斷，命終之後生在人天受福往來，彼後福盡又生人間貧窮愛施，故此補特伽羅貧窮愛施信心不斷。

「復云何業，有補特伽羅，一生貧苦又復慳貪，不行少施？此一補特伽羅，於過去世不遇善友，又復愚闇不信因果，于其施度微分不修，故此補特伽羅，命終之後生在人間種族貧窮，財物飲食、田業資具一切乏少，故此補特伽羅，貧窮困苦不樂佈施。

「復云何業，得身心快樂譬如輪王又樂作福？此一補特伽羅，於過去世修不殺戒施他無畏，又復發愿施心不昧，故此有情，命終之後生在人間，得身心快樂常愛惠施

『又是什麼業力，使得有的人雖然擁有巨大的財富，卻吝嗇財物，一絲一毫也不肯施捨？』這是因為此人在過去世，曾向三寶之處行過佈施，但沒有發願在未來世繼續修行佈施，所以此人命終之後，如果轉生人間，會得到巨大的財富，出生于高貴的種族，擁有大量的珍寶、象馬、奴婢、牛羊和田宅，可以自由自在地享用，但他卻對自己的財物吝嗇愛護，不肯施捨。因此，此人雖然富貴多財，卻吝嗇貪婪，也沒有信心。 『又是什麼業力，使得有的人一生貧困，卻喜愛佈施？』這是因為此人在過去世，在三寶殊勝之處，曾修行佈施，並且發願在未來繼續佈施，施捨之心沒有斷絕，命終之後，轉生到人天兩道享受福報，往來輪迴，等到福報享盡，又轉生人間，雖然貧窮卻喜愛佈施。因此，此人雖然貧窮，卻喜愛佈施，信心不斷。 『又是什麼業力，使得有的人一生貧困，又吝嗇貪婪，一點也不肯施捨？』這是因為此人在過去世沒有遇到善友，又愚昧無知，不相信因果報應，對於佈施的修行一點也不做。因此，此人命終之後，轉生人間，出生于貧窮的種族，財物飲食、田地產業等一切資具都非常缺乏。因此，此人貧窮困苦，也不喜歡佈施。 『又是什麼業力，使得有的人身心快樂，如同轉輪聖王一樣，又喜歡行善積福？』這是因為此人在過去世，修行不殺生戒，給予他人無畏的保護，並且發願施捨之心不忘。因此，此人命終之後，轉生人間，會得到身心快樂，並且常常喜愛施捨。

'And what karma causes a person to have great wealth but be stingy with it, not giving even the slightest bit?' This is because in a past life, this person had given offerings to the Three Jewels, but did not make a vow to continue practicing giving in future lives. Therefore, after this person dies, if they are reborn in the human realm, they will obtain great wealth, be born into a noble family, possess vast treasures, elephants, horses, servants, cattle, sheep, and land, and be able to enjoy them freely. However, they will be stingy and protective of their wealth, unwilling to give it away. Thus, this person, though wealthy and abundant, is also stingy, greedy, and lacks faith. 'And what karma causes a person to be poor throughout their life, yet love to give?' This is because in a past life, this person had practiced giving in the presence of the Three Jewels, and had also made a vow to continue giving in the future, their heart of giving never ceasing. After death, they are reborn in the human and heavenly realms to enjoy blessings, going back and forth in the cycle of rebirth. When their blessings are exhausted, they are reborn in the human realm, poor but loving to give. Therefore, this person, though poor, loves to give, and their faith is unwavering. 'And what karma causes a person to be poor throughout their life, and also stingy and greedy, not giving even a little?' This is because in a past life, this person did not encounter good friends, and was ignorant and did not believe in cause and effect. They did not practice even a small amount of giving. Therefore, after this person dies, they are reborn in the human realm, born into a poor family, lacking in all resources such as wealth, food, land, and property. Thus, this person is poor and miserable, and does not like to give. 'And what karma causes a person to have happiness in body and mind, like a wheel-turning king, and also love to do good deeds?' This is because in a past life, this person practiced the precept of not killing, gave others protection from fear, and also made a vow not to forget the heart of giving. Therefore, after this person dies, they are reborn in the human realm, will have happiness in body and mind, and will always love to give.

「復云何業，有補特伽羅身心快樂，如極老人家務久棄不樂作福？此一補特伽羅，於過去世施他無畏，不損有情不發勝愿，故此補特伽羅，命終已後生在人間，而得身心悉皆快樂，不愛修福。

大正藏第 01 冊 No. 0081 分別善惡報應經

分別善惡報應經卷下

「復云何業，有補特伽羅，若身及心俱不快樂又不修福？此一有情，於過去世損惱眾生令他怖畏，又無信心不發善愿，故此補特伽羅，命終之後生在人中身心不安，又多愚闇而不修施。

「云何補特伽羅人間命短三塗命長？此一補特伽羅，過去修因，順生善少順后惡多，故此補特伽羅人中命促，後生地獄鬼畜及阿素啰壽命乃長。

「云何補特伽羅三塗命短人中命長？此一補特伽羅，過去修因，順生惡少順后善多，故此補特伽羅三塗壽短，後生人中壽命乃長。

「云何補特伽羅，生在人中及三塗內，壽命皆短？此一補特伽羅，過去修因，順生順后善惡俱少，故此補特伽羅，人及三塗壽命皆短

現代漢語譯本：『又是什麼樣的業力，使得有的人身心快樂，就像年邁的老人一樣，長久以來不樂意做善事呢？這個人，在過去世施予他人無畏，不損害眾生，也沒有發殊勝的願望，所以這個人，命終之後生在人間，得到身心都快樂，但不喜歡修福。』 現代漢語譯本：『又是什麼樣的業力，使得有的人，身體和心都不快樂，也不修福呢？這個人，在過去世損害眾生，使他們感到恐懼，又沒有信心，不發善愿，所以這個人，命終之後生在人間，身心不安，又多愚昧無知，不樂意佈施。』 現代漢語譯本：『為什麼有的人在人間壽命短，而在三惡道壽命長呢？這個人，過去所修的因，順應今生善業少，順應來世惡業多，所以這個人，在人間壽命短促，死後生在地獄、餓鬼、畜生和阿修羅道，壽命反而長久。』 現代漢語譯本：『為什麼有的人在三惡道壽命短，而在人間壽命長呢？這個人，過去所修的因，順應今生惡業少，順應來世善業多，所以這個人，在三惡道壽命短促，死後生在人間，壽命反而長久。』 現代漢語譯本：『為什麼有的人，生在人間和三惡道，壽命都很短呢？這個人，過去所修的因，順應今生和來世的善惡業都很少，所以這個人，在人間和三惡道壽命都很短。』

English version: 'Furthermore, what kind of karma causes a person to have happiness in body and mind, like an elderly person who has long been unwilling to do good deeds? This person, in past lives, gave fearlessness to others, did not harm sentient beings, and did not make superior vows. Therefore, this person, after death, is born in the human realm, obtaining happiness in body and mind, but does not like to cultivate merit.' English version: 'Furthermore, what kind of karma causes a person to have neither happiness in body and mind nor cultivate merit? This person, in past lives, harmed sentient beings, causing them to feel fear, and also lacked faith and did not make good vows. Therefore, this person, after death, is born in the human realm, with unease in body and mind, and is also ignorant and unwilling to give alms.' English version: 'Why is it that some people have short lives in the human realm and long lives in the three evil paths? This person, in the past, cultivated causes where the good karma that leads to this life is little, and the bad karma that leads to the next life is much. Therefore, this person has a short life in the human realm, and after death, is born in hell, as a hungry ghost, as an animal, or as an Asura, where their lifespan is long.' English version: 'Why is it that some people have short lives in the three evil paths and long lives in the human realm? This person, in the past, cultivated causes where the bad karma that leads to this life is little, and the good karma that leads to the next life is much. Therefore, this person has a short life in the three evil paths, and after death, is born in the human realm, where their lifespan is long.' English version: 'Why is it that some people have short lives both in the human realm and in the three evil paths? This person, in the past, cultivated causes where both the good and bad karma that leads to this life and the next life are little. Therefore, this person has short lives both in the human realm and in the three evil paths.'

「云何補特伽羅命盡煩惱盡？云何補特伽羅，煩惱乃盡壽命不盡？謂預流、一來、不還、決定性者及不決定阿羅漢人。

「復云何業，有補特伽羅惡趣而生，形色身量端嚴殊妙，見者歡喜人皆愛樂？此一補特伽羅，於過去世修習忍行，破佛凈戒墮在惡趣受異類身，形色端嚴柔潤具足見者歡喜。

「復云何業，有補特伽羅生惡趣中，身體粗澀形色醜陋，人見不悅？謂此補特伽羅，於過去世性多瞋怒不修忍度，破佛凈戒又不發露，命終已后處異類中，形色醜陋身體粗澀，諸根缺減臭氣充滿，癡增闇昧見者不喜。

「複次，十不善業獲果云何？殺命為因，壽量色力而非滿足；偷盜所得，霜雹蟲蝗饑饉水旱；邪欲所獲，外多塵垢妻不貞良；虛妄所獲，臭氣惡名人皆嫌厭；離間所獲，眷屬不和疾病縈纏；粗惡所獲，觸對硬澀果實非美；雜穢所獲，林木叢刺園苑荒殘；貪愛所獲，庫藏寡鮮；瞋恚所獲，果味辛辣容貌醜惡；愚癡所獲，外色不潔果實虛耗；十不善業因之所得

『什麼樣的人會壽命終結而煩惱也終結呢？什麼樣的人是煩惱終結而壽命未盡呢？』是指預流果、一來果、不還果、決定性的阿羅漢以及不決定的阿羅漢。 『又是什麼樣的業，使有的人在惡道中出生，形體容貌卻端正美好，見到的人都歡喜愛樂呢？』這是指這個人，在過去世修習忍辱，但因毀犯佛陀的清凈戒律而墮入惡道，受異類之身，形體容貌端正柔和潤澤，令人歡喜。 『又是什麼樣的業，使有的人在惡道中出生，身體粗糙澀滯，形貌醜陋，令人不悅呢？』這是指這個人，在過去世性情多嗔怒，不修忍辱，毀犯佛陀的清凈戒律又不懺悔，命終之後墮入異類之中，形貌醜陋，身體粗糙澀滯，諸根殘缺，臭氣熏天，愚癡增盛，昏暗不明，令人不喜。 『再者，十不善業所獲得的果報是怎樣的呢？』以殺生為因，會導致壽命、容貌、力量都不圓滿；以偷盜所得，會導致霜凍、冰雹、蟲災、蝗災、饑荒、水災、旱災；以邪淫所得，會導致外在多污垢，妻子不貞潔；以虛妄所得，會導致臭氣熏天，名聲惡劣，人人嫌棄；以離間所得，會導致眷屬不和，疾病纏身；以粗惡語所得，會導致觸感粗糙澀滯，果實不美味；以雜穢語所得，會導致林木叢生荊棘，園林荒廢殘破；以貪愛所得，會導致倉庫空虛匱乏；以嗔恚所得，會導致果實味道辛辣，容貌醜陋；以愚癡所得，會導致外在顏色不潔凈，果實虛耗；這就是十不善業所導致的果報。

'What kind of person has their life end and their afflictions also end? What kind of person has their afflictions end but their life not end?' This refers to those who have attained the stream-entry, once-returner, non-returner, those with a determined nature who are Arhats, and those who are Arhats with an undetermined nature. 'Furthermore, what kind of karma causes a person to be born in a bad realm, yet have a beautiful and exquisite form and appearance, so that those who see them are delighted and love them?' This refers to a person who, in past lives, cultivated patience, but because they broke the Buddha's pure precepts, they fell into a bad realm and received a different kind of body, with a form and appearance that is upright, gentle, and smooth, causing delight. 'Furthermore, what kind of karma causes a person to be born in a bad realm, with a rough and coarse body, an ugly appearance, and causing displeasure in those who see them?' This refers to a person who, in past lives, was often angry and did not cultivate patience, broke the Buddha's pure precepts without confessing, and after death, fell into a different kind of existence, with an ugly appearance, a rough and coarse body, deficient faculties, filled with foul odors, with increased ignorance and darkness, causing displeasure in those who see them. 'Furthermore, what are the results of the ten non-virtuous actions?' Due to killing, one's lifespan, appearance, and strength will not be complete; due to stealing, there will be frost, hail, insects, locusts, famine, floods, and droughts; due to sexual misconduct, there will be much external filth and an unchaste wife; due to lying, there will be a foul odor and a bad reputation, causing everyone to dislike them; due to divisive speech, there will be discord among family members and constant illness; due to harsh speech, there will be a rough and coarse touch and unpalatable fruits; due to idle chatter, there will be forests with thorns and ruined gardens; due to greed, there will be empty and scarce storehouses; due to anger, there will be spicy fruits and an ugly appearance; due to ignorance, there will be unclean external colors and wasted fruits; these are the results of the ten non-virtuous actions.

「修十善業獲果云何？遠離殺害，壽量所依皆悉滿足；離於偷盜，饑饉風雹蟲蝗等災悉皆遠離；因無邪欲，美聲流播遠離塵垢；因無妄語，口常香潔；因無離間，眷屬和順，遠離高下霹靂霜雹；因無粗惡，果味甘美；遠離硬澀，因無雜穢，林木園苑遠離叢刺，皆悉滋潤；因無貪愛，倉庫果實充滿具足；因無瞋恚，身相圓滿諸根無缺；因無邪見，信心不斷，最上果實香美具足；修十善業感果如是。

「複次十惡，獲果有十。何等為十？殺生十者：一冤家轉多，二見者不喜，三有情驚怖，四恒受苦惱，五常思殺業，六夢見憂苦，七臨終悔恨，八壽命短促，九心識愚昧，十死墮地獄。複次偷盜報有十種。何等為十？一結宿冤，二恒疑慮，三惡友隨逐，四善友遠離，五破佛凈戒六王法謫罰，七恣縱𢠽逸，八恒時憂惱，九不自在，十死入地獄。複次邪欲報有十種。何等為十？一欲心熾盛，二妻不貞良，三不善增長，四善法消滅，五男女縱逸，六資財密散，七心多疑慮，八遠離善友，九親族不信，十命終三塗。複次妄語報有十種。何等為十？一口氣恒臭，二正直遠離，三諂曲日增，四非人相近，五忠言不信，六智慧鮮少，七稱揚不實，八誠語不發，九愛論是非，十身謝惡趣。複次飲酒三十六過

『修習十善業會獲得什麼果報呢？遠離殺害，所依賴的壽命都會圓滿；遠離偷盜，饑荒、風暴、蟲災等災難都會遠離；因為沒有邪淫，美名遠揚，遠離污垢；因為沒有妄語，口中常有香氣；因為沒有離間，眷屬和睦，遠離高低不平、雷擊霜凍；因為沒有粗暴，果實味道甘美；遠離堅硬澀味，因為沒有雜穢，林木園林遠離荊棘，都變得滋潤；因為沒有貪愛，倉庫果實充滿具足；因為沒有嗔恚，身相圓滿，諸根沒有殘缺；因為沒有邪見，信心不斷，最上等的果實香甜美好；修習十善業所感得的果報就是這樣。 『再者，十惡會獲得十種果報。是哪十種呢？殺生有十種果報：一、冤家增多，二、見到的人不歡喜，三、有情眾生驚恐，四、經常遭受苦惱，五、常常想著殺業，六、夢見憂愁痛苦，七、臨終時後悔，八、壽命短促，九、心識愚昧，十、死後墮入地獄。再者，偷盜的果報有十種。是哪十種呢？一、結下宿怨，二、經常疑慮不安，三、惡友跟隨，四、善友遠離，五、破壞佛的清凈戒律，六、受到王法的懲罰，七、放縱懈怠，八、經常憂愁煩惱，九、不自在，十、死後墮入地獄。再者，邪淫的果報有十種。是哪十種呢？一、淫慾之心熾盛，二、妻子不貞潔善良，三、不善的念頭增長，四、善法消滅，五、男女放縱淫逸，六、資財暗中散失，七、心中多疑慮，八、遠離善友，九、親族不信任，十、命終墮入三惡道。再者，妄語的果報有十種。是哪十種呢？一、口中常有臭氣，二、正直遠離，三、諂媚虛偽日益增長，四、非人接近，五、忠言不相信，六、智慧稀少，七、稱揚不實，八、不說真話，九、喜歡議論是非，十、死後墮入惡道。再者，飲酒有三十六種過失。

『What are the results of cultivating the ten virtuous actions? By abstaining from killing, the lifespan one relies on will be fully complete; by abstaining from stealing, famines, storms, insect plagues, and other disasters will be far away; because of no sexual misconduct, a good reputation will spread far and wide, and one will be free from defilement; because of no false speech, one's mouth will always be fragrant; because of no divisive speech, family members will be harmonious, and one will be free from unevenness, lightning strikes, and frost; because of no harsh speech, the taste of fruits will be sweet; free from hardness and astringency, because of no impurities, forests and gardens will be free from thorns and will be lush; because of no greed, warehouses will be filled with abundant fruits; because of no anger, one's physical appearance will be complete and all faculties will be without defect; because of no wrong views, faith will be continuous, and the best fruits will be fragrant and delicious; the results of cultivating the ten virtuous actions are like this.』 『Furthermore, the ten non-virtuous actions have ten results. What are these ten? Killing has ten results: first, enemies increase; second, those who see one are not pleased; third, sentient beings are frightened; fourth, one constantly suffers; fifth, one constantly thinks of killing; sixth, one dreams of sorrow and pain; seventh, one regrets at the time of death; eighth, one's lifespan is short; ninth, one's mind is foolish; tenth, after death, one falls into hell. Furthermore, the results of stealing are ten. What are these ten? First, one forms past grudges; second, one is constantly suspicious and uneasy; third, bad friends follow; fourth, good friends stay away; fifth, one breaks the Buddha's pure precepts; sixth, one is punished by the king's law; seventh, one indulges in laziness; eighth, one is constantly worried and troubled; ninth, one is not at ease; tenth, after death, one falls into hell. Furthermore, the results of sexual misconduct are ten. What are these ten? First, the desire for lust is intense; second, one's wife is not chaste and virtuous; third, unwholesome thoughts increase; fourth, wholesome dharmas are extinguished; fifth, men and women indulge in sexual misconduct; sixth, wealth is secretly scattered; seventh, one's heart is full of suspicion; eighth, one is far from good friends; ninth, relatives do not trust one; tenth, after death, one falls into the three evil realms. Furthermore, the results of false speech are ten. What are these ten? First, one's breath is always foul; second, honesty is far away; third, flattery and deceit increase daily; fourth, non-humans approach; fifth, one does not believe loyal words; sixth, one has little wisdom; seventh, one praises untruth; eighth, one does not speak truthfully; ninth, one likes to discuss right and wrong; tenth, after death, one falls into evil realms. Furthermore, there are thirty-six faults of drinking alcohol.』

。其過云何？一資財散失，二現多疾病，三因興斗諍，四增長殺害，五增長瞋恚，六多不遂意，七智慧漸寡，八福德不增，九福德轉減，十顯露秘密，十一事業不成，十二多增憂苦，十三諸根闇昧，十四毀辱父母，十五不敬沙門，十六不信婆羅門，十七不尊敬佛，十八不敬僧法，十九親近惡友，二十舍離善友，二十一棄捨飲食，二十二形不隱密，二十三淫慾熾盛，二十四眾人不悅，二十五多增語笑，二十六父母不喜，二十七眷屬嫌棄，二十八受持非法，二十九遠離正法，三十不敬賢善，三十一違犯過非，三十二遠離圓寂，三十三顛狂轉增，三十四身心散亂，三十五作惡放逸，三十六身謝命終墮大地獄受苦無窮。」

爾時佛告輸迦長者：「若復有人，于如來塔合掌恭敬，有十功德。何等為十？一貴族廣大，二妙色廣大，三形相廣大，四四事廣大，五珍財廣大，六美名廣大，七信根廣大，八憶念廣大，九智慧廣大，十藝業廣大。如是，長者！若復有人合掌恭敬如來之塔，獲斯功德。

「若復有人，于如來塔合掌禮拜，獲十功德。何等為十？一言辭柔軟，二智慧超群，三人天歡喜，四福德廣大，五賢善同居，六尊貴自在，七恒值諸佛，八親近菩薩，九命終生天，十速證圓寂；如是功德，禮拜佛塔獲如斯報

現代漢語譯本：它的過失是什麼呢？一是資財散失，二是經常生病，三是引發爭鬥，四是增長殺害，五是增長嗔恨，六是很多事情不如意，七是智慧逐漸減少，八是福德不增長，九是福德反而減少，十是泄露秘密，十一是事業不成，十二是增加憂愁痛苦，十三是諸根昏昧，十四是毀辱父母，十五是不尊敬沙門，十六是不相信婆羅門，十七是不尊敬佛，十八是不尊敬僧法，十九是親近惡友，二十是舍離善友，二十一是拋棄飲食，二十二是身體不隱蔽，二十三是淫慾熾盛，二十四是眾人不高興，二十五是增加說笑，二十六是父母不高興，二十七是眷屬嫌棄，二十八是受持非法，二十九是遠離正法，三十是不尊敬賢善，三十一是違犯過錯，三十二是遠離圓寂，三十三是顛狂更加嚴重，三十四是身心散亂，三十五是作惡放逸，三十六是身死命終墮入大地獄受苦無窮。 當時佛告訴輸迦長者：『如果有人，對如來塔合掌恭敬，有十種功德。是哪十種呢？一是貴族廣大，二是容貌美好廣大，三是形相廣大，四是四事廣大，五是珍寶財富廣大，六是美名廣大，七是信根廣大，八是憶念廣大，九是智慧廣大，十是技藝事業廣大。』像這樣，長者！如果有人合掌恭敬如來之塔，就能獲得這些功德。 『如果有人，對如來塔合掌禮拜，獲得十種功德。是哪十種呢？一是言辭柔和，二是智慧超群，三是人天歡喜，四是福德廣大，五是與賢善同住，六是尊貴自在，七是恒常遇到諸佛，八是親近菩薩，九是命終生天，十是迅速證得圓寂；』像這樣的功德，禮拜佛塔能獲得這樣的果報。

English version: What are its faults? First, the loss of wealth; second, frequent illnesses; third, the instigation of strife; fourth, the increase of killing; fifth, the increase of hatred; sixth, many things not going as desired; seventh, wisdom gradually diminishing; eighth, merit not increasing; ninth, merit actually decreasing; tenth, revealing secrets; eleventh, undertakings not succeeding; twelfth, increasing sorrow and suffering; thirteenth, the senses becoming dull; fourteenth, dishonoring parents; fifteenth, disrespecting ascetics; sixteenth, not believing in Brahmins; seventeenth, not respecting the Buddha; eighteenth, not respecting the Sangha and Dharma; nineteenth, associating with bad friends; twentieth, abandoning good friends; twenty-first, abandoning food and drink; twenty-second, the body not being concealed; twenty-third, intense sexual desire; twenty-fourth, displeasing the crowd; twenty-fifth, increasing talk and laughter; twenty-sixth, displeasing parents; twenty-seventh, being disliked by relatives; twenty-eighth, upholding what is unlawful; twenty-ninth, distancing oneself from the true Dharma; thirtieth, disrespecting the virtuous and good; thirty-first, violating transgressions; thirty-second, distancing oneself from Nirvana; thirty-third, madness increasing; thirty-fourth, body and mind scattered; thirty-fifth, committing evil with indulgence; thirty-sixth, upon death, falling into the great hell and suffering endlessly. At that time, the Buddha said to the elder Shuka: 'If there is someone who, with palms joined, respectfully venerates the stupa of the Tathagata, they will have ten merits. What are these ten? First, a great noble lineage; second, great beautiful appearance; third, great physical form; fourth, great four requisites; fifth, great precious wealth; sixth, great good name; seventh, great roots of faith; eighth, great mindfulness; ninth, great wisdom; tenth, great skills and crafts.' Thus, elder! If there is someone who, with palms joined, respectfully venerates the stupa of the Tathagata, they will obtain these merits. 'If there is someone who, with palms joined, bows in reverence to the stupa of the Tathagata, they will obtain ten merits. What are these ten? First, gentle speech; second, surpassing wisdom; third, joy of humans and gods; fourth, great merit; fifth, dwelling with the virtuous and good; sixth, noble and free; seventh, constantly encountering all Buddhas; eighth, being close to Bodhisattvas; ninth, being reborn in heaven upon death; tenth, quickly attaining Nirvana;' such are the merits, by bowing in reverence to the Buddha's stupa, one obtains such rewards.

「若復有人拂拭佛塔，獲十功德。何等為十？一色相圓滿，二身體𦟛直，三音聲微妙，四遠離三毒，五路無叢刺，六種族最上，七崇貴自在，八命終生天，九體離垢染，十速證圓寂；如是功德，拂拭佛塔獲如斯報。

「若復有人，于如來塔布施傘蓋，獲十種功德。何等為十？一離熱惱，二心不散亂，三作世間主，四藝業廣大，五福德無量，六得轉輪王，七身相圓滿，八遠離三塗，九命終生天，十速證圓寂；如是功德，傘蓋施佛獲如斯報。

「若復有人，于如來塔以鐘鈴佈施，獲十種功德。何等為十？一端嚴無比，二妙音適悅，三聲同迦陵，四言辭柔軟，五見皆歡喜，六得阿難多聞，七尊貴自在，八美名流佈，九往來天宮，十究竟圓寂；如是功德，佈施鐘鈴所獲勝報。

「若復有人，于如來塔布施幢幡，有十功德。何等為十？一形容𦟛直長壽圓滿，二世間殷重，三信根堅固，四孝養父母，五親友眷屬皆悉廣大，六美名稱讚，七色相端嚴，八見者歡喜，九富貴上族自在生天，十速證圓寂；如是功德，施佛幢幡獲如斯報。

「若復有人，于如來塔以衣佈施，獲十二種殊妙功德

『如果有人拂拭佛塔，會獲得十種功德。是哪十種呢？一是容貌圓滿，二是身體挺直，三是聲音美妙，四是遠離貪嗔癡三毒，五是道路沒有荊棘，六是種族最為高貴，七是尊貴自在，八是命終后往生天界，九是身體沒有污垢，十是迅速證得圓寂；這些功德，是拂拭佛塔所獲得的果報。 『如果有人，在如來塔上佈施傘蓋，會獲得十種功德。是哪十種呢？一是遠離熱惱，二是心不散亂，三是成為世間的主宰，四是技藝廣博，五是福德無量，六是成為轉輪聖王，七是身相圓滿，八是遠離地獄、餓鬼、畜生三惡道，九是命終后往生天界，十是迅速證得圓寂；這些功德，是向佛佈施傘蓋所獲得的果報。 『如果有人，在如來塔上佈施鐘鈴，會獲得十種功德。是哪十種呢？一是端莊無比，二是聲音美妙悅耳，三是聲音如同迦陵鳥般動聽，四是言辭柔和，五是見到的人都歡喜，六是獲得阿難般的多聞，七是尊貴自在，八是美名遠揚，九是往來天宮，十是最終證得圓寂；這些功德，是佈施鐘鈴所獲得的殊勝果報。 『如果有人，在如來塔上佈施幢幡，會有十種功德。是哪十種呢？一是容貌挺直，長壽圓滿，二是受到世人的敬重，三是信仰根基堅固，四是孝養父母，五是親友眷屬都非常廣闊，六是美名受到稱讚，七是容貌端莊美麗，八是見到的人都歡喜，九是富貴顯赫，自在往生天界，十是迅速證得圓寂；這些功德，是向佛佈施幢幡所獲得的果報。 『如果有人，在如來塔上佈施衣服，會獲得十二種殊勝的功德。

'If someone sweeps a Buddha's stupa, they will obtain ten merits. What are the ten? First, perfect appearance; second, upright body; third, subtle and wonderful voice; fourth, being far from the three poisons (greed, hatred, and delusion); fifth, a path without thorns; sixth, the noblest lineage; seventh, honored and free; eighth, rebirth in heaven after death; ninth, a body free from defilement; tenth, swift attainment of Nirvana. These merits are the rewards for sweeping a Buddha's stupa.' 'If someone offers an umbrella to a Tathagata's stupa, they will obtain ten merits. What are the ten? First, freedom from heat and distress; second, a mind that is not scattered; third, becoming a ruler of the world; fourth, vast skills and arts; fifth, immeasurable blessings; sixth, becoming a Chakravartin king; seventh, perfect physical form; eighth, being far from the three evil realms; ninth, rebirth in heaven after death; tenth, swift attainment of Nirvana. These merits are the rewards for offering an umbrella to the Buddha.' 'If someone offers bells to a Tathagata's stupa, they will obtain ten merits. What are the ten? First, incomparable beauty; second, a pleasant and delightful sound; third, a voice like the Kalavinka bird; fourth, gentle speech; fifth, joy for all who see; sixth, obtaining the vast learning of Ananda; seventh, honored and free; eighth, widespread fame; ninth, frequent visits to the heavenly palace; tenth, ultimate attainment of Nirvana. These merits are the excellent rewards for offering bells.' 'If someone offers banners to a Tathagata's stupa, they will have ten merits. What are the ten? First, an upright form, longevity, and perfect fulfillment; second, being respected by the world; third, firm roots of faith; fourth, filial piety towards parents; fifth, vast family and relatives; sixth, praised for their good name; seventh, a beautiful and dignified appearance; eighth, joy for all who see; ninth, wealth, nobility, and free rebirth in heaven; tenth, swift attainment of Nirvana. These merits are the rewards for offering banners to the Buddha.' 'If someone offers clothing to a Tathagata's stupa, they will obtain twelve extraordinary merits.'

。何等十二？一身體𦟛直，二見者歡喜，三福相光潤，四色相微妙，五色形無比，六身無塵垢，七衣服鮮潔，八臥具細軟，九得大自在，十命終生天，十一見皆愛敬，十二速證圓寂；如是功德，施佛衣服獲如斯報。

「若復有人，于如來塔施花供養，功德有十。何等為十？一色相如花，二世間無比，三鼻根不壞，四身離臭穢，五妙香清凈，六往生十方凈土見佛，七戒香芬馥，八世間殷重得大法樂，九生天自在，十速證圓寂；如是功德，以花供養佛舍利塔獲如斯果。

「若復有人，以鬘佈施如來之塔，獲十種功德。云何十種？一色妙如鬘，二身離臭穢，三形體清凈，四生十方佛土，五戒香芬馥，六恒聞妙香，七眷屬圓滿，八諸根適悅，九生天自在，十速證涅槃；如是功德，于如來塔施鬘供養，獲如斯報。

「若復有人，施燈供養佛舍利塔，獲十功德。云何十種？一肉眼清凈，二獲凈天眼，三離於三毒，四得諸善法，五聰明智慧，六遠離愚癡，七不墮黑闇三塗，八尊貴自在，九往生諸天，十速證圓寂；如是功德，施燈供養佛舍利塔，獲斯勝報。

「若復有人，施涂香供養如來之塔，獲十功德

現代漢語譯本：哪十二種呢？一是身體端正挺直，二是見到的人都歡喜，三是福相光澤潤澤，四是容貌微妙，五是容貌形體無比，六是身上沒有塵垢，七是衣服鮮艷潔凈，八是臥具細緻柔軟，九是得到大自在，十是命終后往生天界，十一是見到的人都愛戴敬重，十二是迅速證得圓滿寂滅；像這樣的功德，佈施佛陀衣服能獲得這樣的果報。 現代漢語譯本：『如果又有人，在如來塔施花供養，有十種功德。哪十種呢？一是容貌像花一樣美好，二是世間無比，三是鼻根不壞，四是身體沒有臭穢，五是妙香清凈，六是往生十方凈土見到佛，七是戒香芬芳，八是世間受到尊重得到大法喜樂，九是往生天界自在，十是迅速證得圓滿寂滅；像這樣的功德，用花供養佛舍利塔能獲得這樣的果報。 現代漢語譯本：『如果又有人，用花鬘佈施如來之塔，獲得十種功德。哪十種呢？一是容貌美好如花鬘，二是身體沒有臭穢，三是形體清凈，四是往生十方佛土，五是戒香芬芳，六是恒常聞到妙香，七是眷屬圓滿，八是諸根舒適愉悅，九是往生天界自在，十是迅速證得涅槃；像這樣的功德，在如來塔施花鬘供養，能獲得這樣的果報。 現代漢語譯本：『如果又有人，施燈供養佛舍利塔，獲得十種功德。哪十種呢？一是肉眼清凈，二是獲得清凈天眼，三是遠離貪嗔癡三毒，四是得到各種善法，五是聰明智慧，六是遠離愚癡，七是不墮入黑暗的三惡道，八是尊貴自在，九是往生諸天，十是迅速證得圓滿寂滅；像這樣的功德，施燈供養佛舍利塔，能獲得這樣的殊勝果報。 現代漢語譯本：『如果又有人，施涂香供養如來之塔，獲得十種功德

English version: What are the twelve? First, the body is upright and straight; second, those who see it are delighted; third, the blessed appearance is radiant and lustrous; fourth, the appearance is subtle; fifth, the appearance and form are unparalleled; sixth, the body is free from dust and dirt; seventh, the clothes are bright and clean; eighth, the bedding is fine and soft; ninth, one attains great freedom; tenth, one is reborn in the heavens after death; eleventh, all who see one love and respect one; twelfth, one quickly attains perfect nirvana. Such are the merits, and offering clothes to the Buddha brings such rewards. English version: 'If there is someone who offers flowers to the stupa of the Tathagata, there are ten merits. What are the ten? First, the appearance is as beautiful as a flower; second, it is unparalleled in the world; third, the nose is not damaged; fourth, the body is free from foul odors; fifth, the fragrance is pure and wonderful; sixth, one is reborn in the pure lands of the ten directions and sees the Buddha; seventh, the fragrance of precepts is fragrant; eighth, one is respected in the world and obtains great joy of the Dharma; ninth, one is reborn in the heavens and is free; tenth, one quickly attains perfect nirvana. Such are the merits, and offering flowers to the Buddha's relics stupa brings such results.' English version: 'If there is someone who offers garlands to the stupa of the Tathagata, they obtain ten merits. What are the ten? First, the appearance is as beautiful as a garland; second, the body is free from foul odors; third, the form is pure; fourth, one is reborn in the Buddha lands of the ten directions; fifth, the fragrance of precepts is fragrant; sixth, one constantly hears wonderful fragrances; seventh, one's family is complete; eighth, the senses are comfortable and pleasant; ninth, one is reborn in the heavens and is free; tenth, one quickly attains nirvana. Such are the merits, and offering garlands to the stupa of the Tathagata brings such rewards.' English version: 'If there is someone who offers lamps to the stupa of the Buddha's relics, they obtain ten merits. What are the ten? First, the physical eye is clear; second, one obtains the pure heavenly eye; third, one is free from the three poisons of greed, anger, and ignorance; fourth, one obtains all good dharmas; fifth, one is intelligent and wise; sixth, one is free from ignorance; seventh, one does not fall into the three dark and evil paths; eighth, one is noble and free; ninth, one is reborn in the heavens; tenth, one quickly attains perfect nirvana. Such are the merits, and offering lamps to the stupa of the Buddha's relics brings such excellent rewards.' English version: 'If there is someone who offers scented paste to the stupa of the Tathagata, they obtain ten merits.'

。云何十種？一鼻根清凈，二身離臭穢，三身妙香潔，四形相端嚴，五世間恭敬，六樂法多聞，七尊貴自在，八聲譽遐布，九命終生天，十速證圓寂；如是十種功德，佈施涂香供養如來舍利之塔，獲斯勝報。

「若復有人，以妙音樂供養佛塔，獲於十種勝妙功德。何等為十？一身相端嚴，二見者歡喜，三音聲微妙，四言辭和順，五肢體適悅，六離瞋恚，七慶喜多聞，八崇貴自在，九命終生天，十速證圓寂；如是功德，以妙音樂供養佛塔，獲如斯報。

「若復有人，于如來塔歡喜讚歎，獲十八種勝妙功德。云何十八？一種族尊高，二形相端嚴，三圓滿𦟛直，四見聞歡喜，五資財無量，六眷屬廣大，七遠離散壞，八尊貴自在，九恒生佛土，十聲譽遐布，十一美德讚頌，十二四事豐足，十三天人供養，十四得轉輪王，十五壽命延長，十六體堅金剛，十七命終生天，十八速證圓寂；如是功德，歡喜讚歎佛舍利塔，獲斯勝報。

「若復有人，施佛床座，獲十種功德。何等為十？一德業尊重，二世間稱讚，三肢節多力，四名稱遠聞，五德美歌頌，六安和適悅，七獲轉輪王座僕從眾多，八見者歡喜，九生天自在福相具足，十速證圓寂；如是功德，施佛床座獲斯勝報。若復有人，佈施鞋履供養僧佛，功德有十

現代漢語譯本：什麼是十種功德？一是鼻根清凈，二是身體沒有臭穢，三是身體美妙香潔，四是形貌端正莊嚴，五是世間恭敬，六是樂於佛法且多聞，七是尊貴自在，八是聲譽遠播，九是命終后往生天界，十是迅速證得圓寂；像這十種功德，佈施涂香供養如來舍利的佛塔，可以獲得這種殊勝的果報。 如果又有人，用美妙的音樂供養佛塔，可以獲得十種殊勝的功德。哪十種呢？一是身相端正莊嚴，二是見到的人都歡喜，三是聲音美妙動聽，四是言辭和順，五是肢體舒適愉悅，六是遠離嗔恚，七是慶幸歡喜且多聞，八是崇高尊貴且自在，九是命終后往生天界，十是迅速證得圓寂；像這樣的功德，用美妙的音樂供養佛塔，可以獲得這樣的果報。 如果又有人，對如來佛塔歡喜讚歎，可以獲得十八種殊勝的功德。哪十八種呢？一是種族尊貴高尚，二是形貌端正莊嚴，三是圓滿正直，四是見到或聽到的人都歡喜，五是資財無量，六是眷屬廣大，七是遠離散失破壞，八是尊貴自在，九是恒常往生佛國凈土，十是聲譽遠播，十一是美德被讚頌，十二是四事供養豐足，十三是天人供養，十四是獲得轉輪王位，十五是壽命延長，十六是身體堅固如金剛，十七是命終后往生天界，十八是迅速證得圓寂；像這樣的功德，歡喜讚歎佛舍利塔，可以獲得這種殊勝的果報。 如果又有人，佈施佛的床座，可以獲得十種功德。哪十種呢？一是德行事業受人尊重，二是世間稱讚，三是肢體關節多力，四是名稱遠揚，五是美德被歌頌，六是安和舒適愉悅，七是獲得轉輪王位，僕從眾多，八是見到的人都歡喜，九是往生天界自在，福相具足，十是迅速證得圓寂；像這樣的功德，佈施佛的床座可以獲得這種殊勝的果報。如果又有人，佈施鞋履供養僧人和佛，功德有十種。

English version: What are the ten merits? First, a pure nose faculty; second, a body free from foul odors; third, a body that is wonderfully fragrant and clean; fourth, a form that is upright and dignified; fifth, respect from the world; sixth, delight in the Dharma and much learning; seventh, nobility and freedom; eighth, widespread fame; ninth, rebirth in heaven after death; and tenth, swift attainment of Nirvana. These ten merits are obtained by offering fragrant incense to the stupa of the Tathagata's relics, and one will receive such excellent rewards. Furthermore, if someone offers beautiful music to a Buddha's stupa, they will obtain ten excellent merits. What are the ten? First, a dignified and upright appearance; second, joy in those who see them; third, a subtle and wonderful voice; fourth, harmonious speech; fifth, comfortable and pleasant limbs; sixth, freedom from anger; seventh, rejoicing in much learning; eighth, noble and free; ninth, rebirth in heaven after death; and tenth, swift attainment of Nirvana. Such merits are obtained by offering beautiful music to a Buddha's stupa, and one will receive such rewards. Furthermore, if someone joyfully praises the Tathagata's stupa, they will obtain eighteen excellent merits. What are the eighteen? First, a noble and high lineage; second, a dignified and upright appearance; third, complete and upright; fourth, joy in those who see or hear them; fifth, immeasurable wealth; sixth, a vast family; seventh, freedom from scattering and destruction; eighth, nobility and freedom; ninth, constant rebirth in the Buddha's pure land; tenth, widespread fame; eleventh, praise for their virtues; twelfth, abundant provision of the four necessities; thirteenth, offerings from gods and humans; fourteenth, attainment of the position of a wheel-turning king; fifteenth, extended lifespan; sixteenth, a body as firm as diamond; seventeenth, rebirth in heaven after death; and eighteenth, swift attainment of Nirvana. Such merits are obtained by joyfully praising the Buddha's relic stupa, and one will receive such excellent rewards. Furthermore, if someone offers a bed or seat to the Buddha, they will obtain ten merits. What are the ten? First, respect for their virtuous deeds; second, praise from the world; third, strong limbs and joints; fourth, far-reaching fame; fifth, praise for their virtues; sixth, peace, comfort, and pleasure; seventh, attainment of the position of a wheel-turning king with many attendants; eighth, joy in those who see them; ninth, free rebirth in heaven with complete blessings; and tenth, swift attainment of Nirvana. Such merits are obtained by offering a bed or seat to the Buddha, and one will receive such excellent rewards. Furthermore, if someone offers shoes or footwear to the Sangha and the Buddha, there are ten merits.

。云何十種？一威儀師範，二象馬無闕，三行道勇健，四身無疲乏，五足步無損，六離荊棘沙礫，七獲神足通，八僕從眾多，九生天自在，十速證圓寂；如是功德，鞋履佈施佛比丘等，獲如斯報。

「若復有人，以缽器什物施佛及僧，功德有十。云何十種？一形色光潤，二器物具足隨意受用，三離諸飢渴，四珍寶豐足，五遠離惡趣，六人天歡喜，七福相圓滿，八尊貴自在，九恒生諸天，十速證圓寂；如是功德，佈施器物獲如斯報。

「若復有人，齋食供養佛及眾僧，功德有十。云何為十？一壽命延長，二形色圓滿，三肢節多力，四記憶不忘，五智慧辯才，六眾睹歡喜，七豐足珍寶，八人天自在，九命終生天，十速證圓寂；如是十種勝妙功德，施佛及僧齋食供養，獲如斯果。

「若復有人，以象馬車乘施佛及僧，功德有十。云何為十？一足相柔軟，二威儀無缺，三身離疲乏，四安樂無病，五冤家遠離，六神足自在，七僕從眾多，八人天福相見皆歡喜，九命終生天，十速證圓寂；如是功德，以車乘象馬施佛及僧，獲如斯報

現代漢語譯本：什麼是十種功德？第一，成為威儀的典範；第二，擁有完備的象馬；第三，行走時勇猛健壯；第四，身體沒有疲憊；第五，腳步沒有損傷；第六，遠離荊棘沙礫；第七，獲得神通；第八，擁有眾多僕從；第九，自在地往生天界；第十，迅速證得圓寂。這些功德，是佈施鞋履給佛陀和比丘等所獲得的果報。 現代漢語譯本：如果有人用缽器等物品佈施給佛陀和僧眾，會有十種功德。什麼是十種功德？第一，容貌光彩潤澤；第二，器物完備，可以隨意使用；第三，遠離飢渴；第四，珍寶豐足；第五，遠離惡道；第六，人天歡喜；第七，福德相貌圓滿；第八，尊貴自在；第九，恒常往生諸天；第十，迅速證得圓寂。這些功德，是佈施器物所獲得的果報。 現代漢語譯本：如果有人用齋飯供養佛陀和僧眾，會有十種功德。什麼是十種功德？第一，壽命延長；第二，容貌圓滿；第三，肢體關節有力；第四，記憶力不忘；第五，擁有智慧和辯才；第六，眾人見到都歡喜；第七，珍寶豐足；第八，在人天中自在；第九，命終往生天界；第十，迅速證得圓寂。這十種殊勝的功德，是供養佛陀和僧眾齋飯所獲得的果報。 現代漢語譯本：如果有人用象、馬、車乘佈施給佛陀和僧眾，會有十種功德。什麼是十種功德？第一，足相柔軟；第二，威儀沒有缺失；第三，身體沒有疲憊；第四，安樂沒有疾病；第五，遠離冤家；第六，神通自在；第七，擁有眾多僕從；第八，人天都歡喜見到其福相；第九，命終往生天界；第十，迅速證得圓寂。這些功德，是用車乘、象馬布施給佛陀和僧眾所獲得的果報。

English version: What are the ten merits? First, being a model of dignified conduct; second, possessing complete elephants and horses; third, being brave and vigorous in walking; fourth, having a body without fatigue; fifth, having feet without injury; sixth, being free from thorns and gravel; seventh, attaining supernatural powers; eighth, having many servants; ninth, being reborn freely in the heavens; tenth, quickly attaining Nirvana. These merits are the rewards for offering shoes to the Buddha and monks. English version: If someone offers bowls and other items to the Buddha and the Sangha, there will be ten merits. What are the ten merits? First, having a radiant and lustrous appearance; second, having complete utensils that can be used at will; third, being free from hunger and thirst; fourth, having abundant treasures; fifth, being free from evil paths; sixth, being pleasing to humans and gods; seventh, having a complete appearance of blessings; eighth, being noble and free; ninth, constantly being reborn in the heavens; tenth, quickly attaining Nirvana. These merits are the rewards for offering utensils. English version: If someone offers vegetarian meals to the Buddha and the Sangha, there will be ten merits. What are the ten merits? First, having an extended lifespan; second, having a complete appearance; third, having strong limbs and joints; fourth, having an unforgettable memory; fifth, possessing wisdom and eloquence; sixth, being pleasing to all who see them; seventh, having abundant treasures; eighth, being free among humans and gods; ninth, being reborn in the heavens after death; tenth, quickly attaining Nirvana. These ten excellent merits are the rewards for offering vegetarian meals to the Buddha and the Sangha. English version: If someone offers elephants, horses, and carriages to the Buddha and the Sangha, there will be ten merits. What are the ten merits? First, having soft feet; second, having complete dignified conduct; third, having a body without fatigue; fourth, having peace and freedom from illness; fifth, being free from enemies; sixth, having supernatural powers; seventh, having many servants; eighth, being pleasing to humans and gods who see their blessed appearance; ninth, being reborn in the heavens after death; tenth, quickly attaining Nirvana. These merits are the rewards for offering carriages, elephants, and horses to the Buddha and the Sangha.

「若復有人，修嚴房室屋宇殿堂施佛及僧，功德眾多行相云何？恒離驚怖身心安樂；所得臥具細軟最妙；衣服嚴身香潔清凈；人間天上五欲自在；剎帝利婆羅門大姓種族，及長者居士宰官商主，聚落城邑國王大臣，隨愿滿足皆悉成就。若於轉輪聖王，隨其福力，一洲二洲乃至四洲，王化自在。若於六慾諸天、四王、忉利，乃至他化自在，愿皆成就，隨意生彼。若復有人由前福力，於色界諸天，梵眾、梵輔乃至色究竟天，皆悉成就隨愿生彼。若復有人于無色界空無邊處，乃至非想非非想處，皆悉成就。若於預流、一來、不還、阿羅漢果、緣覺，乃至無上菩提，隨其所應皆得成就。如是功德差別無量，因修房室殿堂樓閣施佛及僧，獲如斯報。

「若復有人，以美飲湯藥施佛及僧，獲十種功德。云何十種？一諸根圓滿，二清凈鮮潔，三額廣平正，四容貌熙怡，五形色光潤，六福德圓滿，七離飢渴，八遠離三惡，九生天自在，十速證圓寂；如是功德，施佛及僧美飲湯藥，獲如是報。

「若復有人歸佛出家，功德有十。云何為十？一遠離妻室，二染欲不貪，三愛樂寂靜，四諸佛歡喜，五遠離邪魔，六近佛聽法，七遠離三惡，八諸天愛敬，九命終生天，十速證圓寂；如是十種功德，歸佛出家獲如斯報

『如果又有人，修繕莊嚴的房屋、殿堂，佈施給佛和僧人，其功德眾多，表現爲哪些方面呢？他將永遠遠離驚恐，身心安樂；所得到的臥具柔軟舒適，最為精妙；衣服華麗，身體散發香氣，清凈無染；在人間和天上，五種慾望都能自由自在地滿足；能成為剎帝利、婆羅門等大姓種族，以及長者、居士、宰官、商主，在聚落、城邑中成為國王或大臣，一切願望都能滿足，全部成就。如果他想成為轉輪聖王，憑藉其福力，可以統治一洲、二洲乃至四洲，王化自在。如果他想生到六慾諸天，如四王天、忉利天，乃至他化自在天，都能如願成就，隨意往生。如果又有人憑藉之前的福力，生到諸天，如梵眾天、梵輔天，乃至色究竟天，都能如願成就，隨意往生。如果又有人想生到無色界的空無邊處，乃至非想非非想處，都能如願成就。如果他想證得預流果、一來果、不還果、阿羅漢果、緣覺果，乃至無上菩提，都能根據其相應的願望得到成就。這樣的功德差別無量，因為修繕房屋、殿堂、樓閣，佈施給佛和僧人，就能獲得這樣的果報。 『如果又有人，用美味的飲料和湯藥佈施給佛和僧人，能獲得十種功德。是哪十種呢？一是諸根圓滿，二是清凈鮮潔，三是額頭寬廣平正，四是容貌和悅，五是形體光澤潤澤，六是福德圓滿，七是遠離飢渴，八是遠離三惡道，九是自在往生天界，十是迅速證得寂滅；這樣的功德，是因為用美味的飲料和湯藥佈施給佛和僧人，而獲得這樣的果報。 『如果又有人皈依佛門出家，有十種功德。是哪十種呢？一是遠離妻室，二是染欲不貪，三是喜愛寂靜，四是諸佛歡喜，五是遠離邪魔，六是親近佛陀聽聞佛法，七是遠離三惡道，八是諸天愛戴敬重，九是命終往生天界，十是迅速證得寂滅；這十種功德，是因為皈依佛門出家而獲得這樣的果報。

'If there is someone who repairs and adorns rooms, houses, palaces, and halls, and offers them to the Buddha and the Sangha, what are the many merits and their manifestations? They will always be free from fear, and their body and mind will be at peace; the bedding they obtain will be soft, comfortable, and most exquisite; their clothes will be beautiful, their bodies fragrant and pure; in the human and heavenly realms, they will be free to enjoy the five desires; they will be born into noble families of Kshatriyas, Brahmins, and other great lineages, as well as elders, householders, officials, merchants, and leaders of villages, cities, kings, and ministers, and all their wishes will be fulfilled. If they wish to become a Universal Monarch, by their merit, they can rule one, two, or even four continents, with their kingdom flourishing. If they wish to be born in the six desire heavens, such as the Four Heavenly Kings, Trayastrimsha Heaven, or even the Paranirmitavasavartin Heaven, they will achieve their wish and be born there at will. If there is someone who, by their previous merit, is born in the heavens, such as the Brahma Assembly Heaven, Brahma Retinue Heaven, or even the Akanistha Heaven, they will achieve their wish and be born there at will. If there is someone who wishes to be born in the formless realm of the Sphere of Infinite Space, or even the Sphere of Neither Perception nor Non-Perception, they will achieve their wish. If they wish to attain the fruits of Stream-entry, Once-returner, Non-returner, Arhatship, Pratyekabuddhahood, or even Supreme Enlightenment, they will achieve them according to their aspirations. Such merits are immeasurable, and by repairing rooms, palaces, and halls, and offering them to the Buddha and the Sangha, one obtains such rewards.' 'If there is someone who offers delicious drinks and medicines to the Buddha and the Sangha, they will obtain ten merits. What are these ten? First, their senses will be complete; second, they will be pure and immaculate; third, their forehead will be broad and even; fourth, their appearance will be pleasing; fifth, their complexion will be radiant; sixth, their merits will be complete; seventh, they will be free from hunger and thirst; eighth, they will be far from the three evil realms; ninth, they will be born freely in the heavens; tenth, they will quickly attain Nirvana; such are the merits obtained by offering delicious drinks and medicines to the Buddha and the Sangha.' 'If there is someone who goes forth from home and takes refuge in the Buddha, there are ten merits. What are these ten? First, they will be separated from their wives; second, they will not be greedy for sensual desires; third, they will love solitude; fourth, the Buddhas will be pleased; fifth, they will be far from evil demons; sixth, they will be close to the Buddha and hear the Dharma; seventh, they will be far from the three evil realms; eighth, the gods will love and respect them; ninth, they will be born in the heavens after death; tenth, they will quickly attain Nirvana; these are the ten merits obtained by going forth from home and taking refuge in the Buddha.'

「若有比丘在林野中寂靜而居，有十種功德。云何為十？一遠離阓鬧，二清凈香潔，三禪定成就，四諸佛愛念，五離中夭，六多聞總持，七成就舍摩他、尾缽舍那，八煩惱不起，九命終生天，十速證圓寂；如是功德，林野中住比丘修行，獲如斯報。

「若有比丘持缽乞食，有十種功德。云何十種？一威儀無缺，二成熟有情，三遠離慢心，四不貪名利，五福田周普，六諸佛歡悅，七紹隆三寶，八梵行圓滿舍下劣意，九命終生天，十究竟圓寂；如是功德，若常持缽乞食所獲。若有比丘持缽乞食，遠離十種黑闇，始獲如是十種功德，云何十種？一了知出入聚落有益無益，二了知族姓行時有益無益，三了知說法有益無益，四了知親近阿阇梨和尚有益無益，五了知慈心化利眾生有益無益，六了知親近遠離有益無益，七了知習學戒定慧三有益無益，八了知檀信施衣有益無益，九了知持缽里巷之中有益無益，十了知受用臥具湯藥，乃至命終已來有益無益；如此了知，獲如是等十種勝報。」

爾時佛告輸迦長者子言：「業因業生、業因業滅，業有前後、引滿差別，報乃高低愚智懸隔

『如果有一位比丘在林野中安靜地居住，會有十種功德。哪十種呢？一是遠離喧囂，二是清凈芬芳，三是禪定成就，四是諸佛喜愛和思念，五是遠離中途夭折，六是博聞強記，七是成就止觀，八是煩惱不生起，九是命終后昇天，十是迅速證得圓寂；像這樣的功德，在林野中居住的比丘修行，會獲得這樣的果報。 『如果有一位比丘持缽乞食，會有十種功德。哪十種呢？一是威儀沒有缺失，二是成熟有情眾生，三是遠離傲慢之心，四是不貪圖名利，五是福田普遍，六是諸佛歡喜，七是繼承和發揚三寶，八是梵行圓滿並捨棄低劣的想法，九是命終后昇天，十是最終圓寂；像這樣的功德，是經常持缽乞食所獲得的。如果有一位比丘持缽乞食，遠離十種黑暗，才能獲得這樣的十種功德，哪十種呢？一是了知出入村落是否有益，二了知在家族中行走是否有益，三是了知說法是否有益，四是了知親近阿阇梨和尚是否有益，五是了知以慈悲心教化利益眾生是否有益，六是了知親近和遠離是否有益，七是了知學習戒定慧三學是否有益，八是了知檀越施捨的衣物是否有益，九是了知持缽在街巷中是否有益，十是了知受用臥具和湯藥，乃至到生命結束是否有益；像這樣了知，會獲得像這樣的十種殊勝果報。』 當時，佛陀告訴輸迦長者的兒子說：『業因導致業的產生，業因導致業的滅亡，業有先後順序，有引導和圓滿的差別，果報有高低，愚笨和智慧之間有很大的差距。』

'If a bhikkhu dwells in solitude in the forest, there are ten merits. What are the ten? First, being away from the hustle and bustle; second, being pure and fragrant; third, the accomplishment of meditation; fourth, being loved and remembered by all Buddhas; fifth, being free from premature death; sixth, having great learning and retention; seventh, accomplishing samatha and vipassana; eighth, not arising of afflictions; ninth, being reborn in heaven after death; tenth, quickly attaining nirvana; such are the merits, a bhikkhu practicing in the forest dwelling, obtains such rewards.' 'If a bhikkhu begs for alms with a bowl, there are ten merits. What are the ten? First, having complete deportment; second, maturing sentient beings; third, being free from arrogance; fourth, not being greedy for fame and gain; fifth, the field of merit is universal; sixth, all Buddhas are pleased; seventh, carrying on the Three Jewels; eighth, the Brahma-faring is complete and abandoning inferior thoughts; ninth, being reborn in heaven after death; tenth, ultimately attaining nirvana; such are the merits, obtained by constantly begging for alms with a bowl. If a bhikkhu begs for alms with a bowl, and is free from ten kinds of darkness, then he obtains these ten merits. What are the ten? First, knowing whether entering and leaving villages is beneficial or not; second, knowing whether walking in families is beneficial or not; third, knowing whether teaching the Dharma is beneficial or not; fourth, knowing whether associating with the acharya and upadhyaya is beneficial or not; fifth, knowing whether teaching and benefiting sentient beings with loving-kindness is beneficial or not; sixth, knowing whether associating or distancing oneself is beneficial or not; seventh, knowing whether learning the three trainings of precepts, concentration, and wisdom is beneficial or not; eighth, knowing whether the clothes donated by the donors are beneficial or not; ninth, knowing whether carrying the bowl in the streets and alleys is beneficial or not; tenth, knowing whether using bedding and medicine, even until the end of life, is beneficial or not; knowing in this way, one obtains such ten kinds of superior rewards.' At that time, the Buddha said to the son of the elder Suka: 'Karma causes karma to arise, karma causes karma to cease, karma has a sequence, there are differences in leading and fulfilling, the retribution has high and low, and there is a great difference between foolishness and wisdom.'

。」

說此法時，於是輸迦長者白佛言：「世尊！此舍衛國塢播塞迦族姓之中，及餘一切剎帝利婆羅門等族姓之中，聞皆歡喜憶念受持，我等眷屬皆悉愛樂長夜安樂，利益自他無有窮盡。」

佛言：「善哉善哉！輸迦長者！如汝所說。」

爾時世尊說是語已，兜你野子輸迦長者，及諸苾芻、無量百千人非人等，歡喜踴躍，禮佛而退

當佛陀宣說此法時，輸迦長者對佛說：『世尊！在舍衛國的優婆塞家族中，以及其他所有剎帝利、婆羅門等家族中，聽到此法的人都會歡喜地憶念、接受和奉持。我們眷屬都會喜愛此法，長夜安樂，利益自己和他人，永無止境。』 佛陀說：『很好，很好！輸迦長者！正如你所說。』 這時，世尊說完此話，兜你野子輸迦長者，以及眾比丘、無量百千人非人等，都歡喜踴躍，向佛陀頂禮後退下。

When this Dharma was spoken, the elder Śuka said to the Buddha, 'World Honored One! Among the Upāsaka families in Śrāvastī, and among all other families of Kshatriyas, Brahmins, etc., those who hear this will joyfully remember, accept, and uphold it. Our families will all love this Dharma, finding long-lasting peace and happiness, benefiting themselves and others without end.' The Buddha said, 'Excellent, excellent! Elder Śuka! It is as you have said.' At that time, after the World Honored One had spoken these words, the son of Ḍauniya, the elder Śuka, and all the Bhikṣus, countless hundreds of thousands of humans and non-humans, rejoiced and were elated, bowed to the Buddha, and withdrew.

《分別善惡報應經》卷下

The Sutra of Distinguishing Good and Evil Retribution, Volume Two