T14n0492a_佛說阿難問事佛吉兇經
大正藏第 14 冊 No. 0492a 佛說阿難問事佛吉兇經
No. 492
佛說阿難問事佛吉兇經
後漢安息國三藏安世高譯
阿難說：「聞如是。」
阿難白佛言：「有人事佛得富貴諧偶者，有衰耗不得諧偶者，云何不等耶？愿佛天中天，普為說之。」
佛告阿難：「有人奉佛，從明師受戒，不失精進奉行所受，朝暮禮拜，恭敬燃燈，齋戒不厭，心常歡欣，善神擁護，所向諧偶，百事增倍，為天龍、鬼神、眾人所敬，后必得道；是善男子、善女人，真佛弟子也。
「有人事佛，不值善師，不見經教，信意不堅，亦有戒名違犯正律；既無形像，亦不燒香然明作禮，恒懷瞋恚，惡口罵詈，六齋不持，殺生趣手；不敬佛經，持著雜物弊篋之中，或著妻子床上不凈之處，或持掛壁無有床坐棚閣，與世書無異。若有疾病了不念佛，便呼巫師卜問祠祀，請乞邪神，天神離遠不得善護，妖魅日進，惡鬼屯門，令之衰耗所向不諧。現世罪人非佛弟子，死入泥犁百毒掠治，魂神痛酷不可得言。愚人𧄼瞢不能自思，先行無功還怨天地，責聖咎天迷謬乃爾，甚為愚癡，遂為三塗所見綴縛。
「夫人得道皆從善生，經戒自御心身口，善為大鎧不畏刀兵，善為大船得渡河淵
【現代漢語翻譯】 現代漢語譯本 《佛說阿難問事佛吉兇經》
後漢安息國三藏安世高譯
阿難說：『我聽聞是這樣的。』
阿難對佛說：『有人信奉佛法，得到富貴和諸事順利，有人卻衰敗困頓，諸事不順，這是為什麼呢？希望佛陀，天中之天，能為我們普遍地解說。』
佛告訴阿難：『有人信奉佛法，跟隨明師接受戒律，不懈怠地精進奉行所受的戒律，早晚禮拜，恭敬地燃燈，齋戒而不厭倦，心中常常充滿歡喜，善神擁護他，所做的事情都順利，一切都加倍增長，被天龍（守護佛法的神祇）、鬼神、眾人所尊敬，將來必定得道；這樣的善男子、善女人，才是真正的佛弟子。
『有人信奉佛法，卻沒有遇到好的老師，不瞭解經書教義，信心不堅定，即使有名義上的戒律，也違犯了正確的戒規；既沒有佛像，也不燒香點燈禮拜，常常懷有瞋恨之心，惡語罵人，不遵守六齋日，殺生取樂；不尊敬佛經，把佛經放在雜物或破舊的箱子里，或者放在妻子床上等不乾淨的地方，或者掛在墻上，沒有床或架子安放，和世俗的書籍沒有區別。如果生病了，也不念佛，反而去請巫師占卜祭祀，祈求邪神，天神遠離，不能得到好的護佑，妖魔鬼怪日益逼近，惡鬼堵在門口，使他衰敗困頓，諸事不順。這樣的人是現世的罪人，不是佛的弟子，死後會墮入地獄，遭受各種酷刑折磨，靈魂痛苦不堪。愚蠢的人糊里糊塗，不能自我反省，先前沒有功德，反而怨天尤人，責怪聖賢，這種迷惑顛倒真是太嚴重了，非常愚癡，最終會被三惡道（地獄、餓鬼、畜生）所束縛。
『人們能夠得道，都是從行善開始的，用經書戒律來約束自己的身口意，善良是最好的盔甲，不畏懼刀槍，善良是最好的船，能夠渡過河流深淵。』
【English Translation】 English version The Buddha Speaks the Ānanda's Questions on Auspicious and Inauspicious Matters in Serving the Buddha Sutra
Translated by An Shih-kao, a Tripiṭaka master from Parthia during the Later Han Dynasty
Ānanda said, 'Thus have I heard.'
Ānanda said to the Buddha, 'Some people who serve the Buddha attain wealth, honor, and harmonious relationships, while others decline and fail to achieve harmony. Why is this not equal? I wish that the Buddha, the supreme among humans, would universally explain this for us.'
The Buddha told Ānanda, 'Some people who venerate the Buddha receive precepts from a wise teacher, do not lose diligence, and diligently practice what they have received. They bow in the morning and evening, respectfully light lamps, observe fasting without weariness, and their hearts are always filled with joy. Good spirits protect them, and whatever they do is harmonious, and everything increases twofold. They are respected by nāgas (dragons, guardians of the Dharma), gods, ghosts, spirits, and all people. In the future, they will surely attain enlightenment. These good men and good women are true disciples of the Buddha.
'Some people who serve the Buddha do not encounter good teachers, do not understand the teachings of the scriptures, and their faith is not firm. Even if they have the name of precepts, they violate the correct rules. They have no images, nor do they burn incense or light lamps to make obeisance. They constantly harbor anger, utter malicious curses, do not observe the six fast days, and take pleasure in killing. They do not respect the Buddhist scriptures, placing them among miscellaneous objects in worn-out boxes, or on the beds of their wives in unclean places, or hanging them on the wall without a proper shelf or seat, treating them no differently from secular books. If they become ill, they do not think of the Buddha, but instead call upon shamans to divine and offer sacrifices, begging for help from evil spirits. The heavenly gods stay far away and cannot provide good protection. Demonic influences advance daily, and evil ghosts block the door, causing them to decline and fail in everything they do. Such people are sinners in this life and not disciples of the Buddha. After death, they will fall into hell, suffering various tortures, and their souls will experience unbearable pain. Foolish people are confused and cannot reflect on themselves. Having no merit from previous actions, they blame heaven and earth, accusing the sages and faulting the heavens. Their delusion is so extreme, and they are so foolish that they will ultimately be bound by the three evil paths (hell, hungry ghosts, and animals).
'People who attain enlightenment all begin with doing good. They use the scriptures and precepts to control their mind, body, and speech. Goodness is the best armor, not fearing swords and weapons. Goodness is the best boat, able to cross the river and abyss.'
，有能守信室內和安。現世有慶福追自然，行之得報非神授與。若人不信不持經戒，後生轉劇，善惡逐人如影追形，勿作狐疑，自墮惡道，求脫良難。諦信不犯，所在常安；佛語至誠終不欺人。佛世難值人身難獲，汝今侍佛宿福之大，當念報恩班宣法教，廣為福田行之得度，所適無憂。」
阿難復白佛言：「人不自手殺，教人殺者，其罪云何？為無罪耶？」
佛言：「阿難！教人殺者，重於自殺。何以故？或是奴婢下賤之人，作無殺意；或為王者縣官所見逼促，不自意出為之所使。教人殺者，而知故犯，陰謀殘害復罪他人，欺罔三尊還負自然，其罪莫大；怨對相報，世世受殃，未有斷絕。現世不安，死入地獄，受毒痛裂，從地獄出為畜生，屠割皮骨以肉償人，皆由前世殘殺暴逆，克賊眾生陰謀懷害，無有慈心。見人殺者代其歡喜，以用快意過於自殺，罪深如是。」
阿難復白佛言：「世間人及佛弟子，輕易其師、惡意向師並道德人者，其罪云何？」
佛言：「阿難！夫為人者，當愛樂人德、欣樂人善，不可嫉之。惡意向師、道德人者，是惡意向佛無異也。寧持萬石弩還自射身，為痛不？」
阿難言：「甚痛，甚痛！世尊！」
佛言：「人持惡意向道德人與其師者，痛劇弩射身也
【現代漢語翻譯】 現代漢語譯本：能遵守誠信，內心就能安定平和。今生會有喜慶的福報自然到來，行善所得的果報並非神靈的賜予。如果有人不相信，不遵守經書和戒律，來世會更加困苦，善惡會像影子一樣跟隨每個人，不要心存狐疑，自己墮入惡道，想要脫離就非常困難了。真正相信而不違犯戒律，無論在哪裡都能常保平安；佛說的話真實誠懇，終究不會欺騙人。佛出世非常難遇到，得到人身也很難，你現在侍奉佛陀，是宿世積累的巨大福報，應當想著報答佛恩，宣揚佛法教義，廣種福田，修行就能得度，無論去哪裡都沒有憂愁。
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）再次問佛說：『如果不是自己親手殺人，而是教唆別人去殺人，那他的罪過怎麼樣？是沒有罪嗎？』
佛說：『阿難（Ananda）！教唆別人殺人的罪過，比自己殺人還要嚴重。為什麼呢？因為有的人可能是奴婢或地位低下的人，本來沒有殺人的意圖；有的人可能是因為君王或官府的逼迫，並非出自本意而被人利用。而教唆別人殺人的人，是明知故犯，暗中策劃殘害，又把罪過推給別人，欺騙佛法僧三寶（Triratna），違背自然規律，他的罪過沒有比這更大的了；冤冤相報，世世代代遭受災殃，沒有斷絕的時候。現世不得安寧，死後墮入地獄，遭受劇烈的痛苦，從地獄出來後轉生為畜生，被宰殺剝皮剔骨，用肉來償還別人，這都是因為前世殘殺暴虐，侵害眾生，暗中懷著害人之心，沒有慈悲心。看見別人殺人反而感到高興，以此來滿足自己的心意，這種罪過比自己殺人還要深重。』
阿難（Ananda）再次問佛說：『世間的人以及佛弟子，輕視他們的老師、用惡意對待老師以及有道德的人，他們的罪過怎麼樣？』
佛說：『阿難（Ananda）！作為一個人，應當喜愛別人的德行、欣悅別人的善行，不可以嫉妒。用惡意對待老師以及有道德的人，這和用惡意對待佛陀沒有什麼區別。寧願拿萬石的弓弩來射自己，會痛嗎？』
阿難（Ananda）說：『非常痛，非常痛！世尊（Bhagavan，對佛陀的尊稱）！』
佛說：『人用惡意對待有道德的人和他的老師，那種痛苦比用弓弩射自己還要劇烈啊！』
【English Translation】 English version: One who can uphold trustworthiness will have inner peace and tranquility. In this life, joyous blessings will naturally follow, and the rewards of good deeds are not bestowed by deities. If one does not believe and does not uphold the scriptures and precepts, their next life will be even more difficult. Good and evil follow each person like a shadow, so do not harbor doubts and fall into evil paths, from which it is very difficult to escape. Truly believe and do not violate the precepts, and you will always be safe wherever you are; the Buddha's words are true and sincere, and will never deceive people. It is rare to encounter a Buddha in the world, and it is difficult to obtain a human body. You now serve the Buddha, which is a great blessing accumulated from past lives. You should think of repaying the Buddha's kindness, propagating the Dharma teachings, cultivating fields of merit, and practicing to attain liberation, so that you will have no worries wherever you go.
Ananda (one of the ten principal disciples of the Buddha, known for his exceptional memory) then asked the Buddha: 'If one does not kill with their own hands, but instructs others to kill, what is their sin? Is there no sin?'
The Buddha said: 'Ananda! The sin of instructing others to kill is heavier than killing oneself. Why? Because some may be slaves or people of low status who have no intention to kill; others may be forced by kings or officials, acting against their will and being used by others. But those who instruct others to kill do so knowingly, plotting secretly to harm others and shifting the blame onto them, deceiving the Triple Gem (Triratna) and violating the laws of nature. Their sin is greater than any other; resentment is repaid with resentment, and they will suffer calamities generation after generation, without end. They will have no peace in this life, and after death, they will fall into hell, suffering intense pain. After emerging from hell, they will be reborn as animals, slaughtered, skinned, and boned, using their flesh to repay others. All of this is due to the violence and cruelty of past lives, harming sentient beings, harboring malicious intentions, and lacking compassion. Seeing others kill and rejoicing in it, using it to satisfy their own desires, such a sin is as deep as killing oneself.'
Ananda then asked the Buddha: 'If people in the world, including Buddhist disciples, despise their teachers, treat their teachers and virtuous people with malice, what is their sin?'
The Buddha said: 'Ananda! As a person, one should love the virtues of others and rejoice in their good deeds, and should not be jealous. Treating teachers and virtuous people with malice is no different from treating the Buddha with malice. Would it not be painful to shoot oneself with a ten-thousand-stone crossbow?'
Ananda said: 'Very painful, very painful! World-Honored One (Bhagavan, a respectful title for the Buddha)!'
The Buddha said: 'The pain of a person treating virtuous people and their teachers with malice is more intense than being shot with a crossbow!'
。為人弟子，不可輕慢其師、惡意向道德之人；道德之人當視之如佛，不可嫉謗。人有戒德者，感動諸天龍、鬼神，莫不敬尊。寧身投火中、利刀割肉，慎勿得嫉謗是善之人，其罪不小。慎之！慎之！」
阿難復白佛言：「師者，為可得呵喝弟子，以小罪成大，得無罪耶？」
佛言：「不可！不可！師、弟之義，義感自然，當相信厚，視彼若己；己所不行，勿施於人，弘崇禮律訓之以道，和順忠節不相怨訟。弟子與師二義真誠，師當如師，弟子當如弟子，勿相誹謗慎莫含毒，小怨成大還自燒身。觀世惡人魔比丘輩，師不如師、弟子非如弟子，但共為惡不念行道。沮壞善者貪慕俗業，不計無常積財自喪，死墮惡趣餓鬼畜生，未嘗有是相視若牛，於世何求念報佛恩？當持經戒相率以道。道不可不學，經不可不讀，善不可不行，行善佈德濟神離苦，超出生死，見賢勿慢見善勿謗，不以小過證人大罪，違法失理其罪莫大，罪福有證。可畏！可畏！」
阿難復白佛言：「末世弟子生是魔界，多有因緣，有居家之求、身口之累，云何行之？」
佛言：「為佛弟子，雖有因緣持戒勿犯，誠信畏慎敬歸三尊，孝事二親內外謹善，不念誑佞心口相應，善權方便進退知時，可得作世間事，不得為世間意。」
【現代漢語翻譯】 現代漢語譯本：作為學生，不可以輕視怠慢自己的老師，不可以惡意對待有道德的人；對待有道德的人應當像對待佛一樣，不可以嫉妒誹謗。一個人如果具有戒律和德行，就能感動諸天、龍、鬼神，沒有誰不尊敬他。寧可跳入火中，或者用鋒利的刀割自己的肉，也要謹慎不要嫉妒誹謗善良的人，這種罪過不小。要謹慎！要謹慎！
阿難（Ananda，佛陀的十大弟子之一）再次問佛說：『老師，可以呵斥弟子，因為小罪而誇大成大罪，這樣沒有罪過嗎？』
佛說：『不可以！不可以！老師和弟子之間的道義，是道義感召自然形成的，應當相互信任厚待，看待對方如同自己一樣；自己不想做的事情，不要強加給別人，要弘揚崇尚禮儀法度，用正道訓導他們，和睦順從忠誠節義，不要相互怨恨訴訟。弟子和老師之間，兩種關係都要真誠，老師應當像個老師的樣子，弟子應當像個弟子的樣子，不要互相誹謗，謹慎不要心懷怨毒，小小的怨恨會釀成大禍，最終燒傷自己。看看世上那些邪惡的人和魔比丘（Mara Bhiksu，被魔控制的比丘）之流，老師不像老師，弟子不像弟子，只是一起作惡，不想著修行正道。他們阻撓破壞善良的人，貪圖世俗的產業，不考慮世事無常，積攢錢財最終自己喪命，死後墮入惡趣，變成餓鬼和畜生，從來沒有像現在這樣互相看待如同牛一樣，在世上有什麼追求，又怎麼會想到報答佛的恩情呢？應當堅持經書和戒律，互相帶領走上正道。道不可不學，經不可不讀，善不可不行，行善佈施恩德，救濟神靈脫離苦難，超越出生死輪迴，見到賢人不要輕慢，見到善事不要誹謗，不要因為小的過失就斷定別人犯了大罪，違背法律，喪失道理，這種罪過最大，罪過和福報都是有證據的。可怕啊！可怕啊！』
阿難（Ananda，佛陀的十大弟子之一）再次問佛說：『末法時代的弟子，生存在這個魔界，有很多的因緣，有居家生活的追求，有身口意三業的牽累，應該怎樣修行呢？』
佛說：『作為佛的弟子，即使有各種因緣，也要堅持戒律不要觸犯，要誠信、畏懼、謹慎，恭敬歸依佛、法、僧三寶（Three Jewels），孝順侍奉父母雙親，對內對外都要謹慎善良，不要有欺騙和虛偽的想法，內心和口中所說要一致，善巧方便，進退都要知道時機，這樣就可以做世間的事情，但是不能被世間的慾望所左右。』
【English Translation】 English version: As a disciple, one must not belittle or be disrespectful to one's teacher, nor treat moral individuals with malice; moral individuals should be regarded as Buddhas, and should not be envied or slandered. A person with precepts and virtue can move the heavens, dragons, and spirits; none will fail to respect them. Rather throw oneself into fire, or cut off one's own flesh with a sharp knife, than to cautiously avoid envying and slandering good people, for such a sin is not small. Be cautious! Be cautious!
Ananda (one of the ten great disciples of the Buddha) again asked the Buddha, 'Teacher, is it permissible to scold disciples, exaggerating small offenses into great sins, without incurring guilt?'
The Buddha said, 'It is not permissible! It is not permissible! The righteousness between teacher and disciple arises naturally from a sense of duty; they should trust and treat each other with kindness, regarding the other as oneself; what one does not wish for oneself, do not impose on others, promote and uphold etiquette and laws, instruct them with the Way, and be harmonious, obedient, loyal, and virtuous, without resentment or litigation. The two aspects of disciple and teacher should be sincere; the teacher should act like a teacher, and the disciple should act like a disciple, without slandering each other, cautiously avoiding harboring poison, for small grievances can lead to great disasters, ultimately burning oneself. Observe the evil people and Mara Bhikshus (Bhikshus controlled by Mara) of the world, where teachers are not like teachers, and disciples are not like disciples, but only engage in evil together, without thinking of practicing the Way. They obstruct and destroy good people, coveting worldly possessions, without considering impermanence, accumulating wealth only to lose their lives, and after death, falling into evil realms, becoming hungry ghosts and animals, never before have they looked at each other like cattle, what do they seek in the world, and how can they think of repaying the Buddha's kindness? They should uphold the sutras and precepts, and lead each other on the path. The Way must be learned, the sutras must be read, and good deeds must be done, practicing good deeds, giving alms, and bestowing grace, saving spirits from suffering, transcending birth and death, do not be arrogant when seeing the virtuous, do not slander when seeing good, do not use small faults to condemn great sins, violating the law and losing reason, such a sin is the greatest, for sin and blessings have evidence. Fearful! Fearful!'
Ananda (one of the ten great disciples of the Buddha) again asked the Buddha, 'Disciples in the Dharma-ending Age, living in this realm of Mara, have many conditions, with the pursuit of household life, and the burdens of body, speech, and mind, how should they practice?'
The Buddha said, 'As a disciple of the Buddha, even with various conditions, one must uphold the precepts and not violate them, be honest, fearful, and cautious, respectfully take refuge in the Three Jewels (Buddha, Dharma, Sangha), be filial and serve one's parents, be cautious and kind both internally and externally, do not have deceitful or false thoughts, let one's heart and words be consistent, be skillful and expedient, know the timing of advance and retreat, in this way, one can do worldly affairs, but must not be controlled by worldly desires.'
阿難白佛：「何謂世間事？何謂世間意？」
佛言：「為佛弟子，可得估販利業，平斗秤尺施行以理，不得阿枉巧欺以侵於人，葬送、移徙、婚姻、嫁娶是為世間事也。世間意者，為佛弟子不得卜問、請符咒魘怪、祠祀、解奏、畏忌不吉。受佛五戒者，是福德之人，無所畏避，有所施行當啟三尊，無往不吉。戒德之人，道護為強，諸天龍鬼神無不敬伏；戒貴則尊，所往常安。不達之者，自作鄣礙。善惡由心禍福由人，如影追形如響隨聲，天無不覆地無不載；戒行之德福應自然，天神擁護感動十方，與天參德功勛巍巍，眾聖嗟嘆難可稱量，智士達命沒身不邪，善知佛教可得度世之道。」
阿難聞佛所說，便整袈裟頭腦著地：「唯然，世尊！我等有福，得近如來耳餐法味，普恩慈大，愍念一切，為興福田，令得脫苦。佛語至誠而信者少，是世多惡，眾生相詛，多信鬼神背正向邪，天堂皆空地獄塞滿，甚可痛哉！若有信者，或一若兩，奈何世凋，乃當如此。佛滅度后，經法獨存，少有行者；人民轉偽，漸銷淪替將衰滅矣。嗚呼！痛哉！復何恃怙？唯愿世尊，為諸晚學留神顯化，未可般泥洹。」
阿難因進頌曰：
「佛為三界護， 恩廣普慈大， 愿為晚學類， 未可取泥洹。 痛矣未達者，
【現代漢語翻譯】 現代漢語譯本： 阿難問佛陀：『什麼叫做世間事？什麼叫做世間意？』（阿難：Ananda，佛陀十大弟子之一；佛：Buddha，覺悟者）
佛陀說：『作為佛的弟子，可以進行買賣經營，使用公平的斗、秤、尺來合理地進行交易，但不得使用欺騙的手段來侵佔他人利益。喪葬、遷移、婚嫁等事宜，這些都叫做世間事。至於世間意，作為佛的弟子，不得進行占卜、請符、使用咒語或邪術、祭祀、祈求消災、畏懼不吉利的事情。受持佛陀五戒（五戒：不殺生、不偷盜、不邪淫、不妄語、不飲酒）的人，是有福德的人，沒有什麼可以畏懼的，有所行動時應當祈請三寶（三寶：佛、法、僧），無論去哪裡都會吉祥如意。持戒有德的人，有佛法護佑，力量強大，諸天、龍、鬼神沒有不敬佩順服的；戒律尊貴，所以所到之處常常平安。不明白這個道理的人，是自己給自己設定障礙。善惡由心而生，禍福由人所為，就像影子追隨形體，回聲伴隨聲音一樣，天無所不覆蓋，地無所不承載；遵守戒律所產生的福德自然而然，天神擁護，感動十方，與天同德，功勛偉大，眾聖讚歎，難以衡量，有智慧的人明白命運，至死不走邪路，善於瞭解佛教，就可以得到度過世間苦難的方法。』
阿難聽了佛陀所說，整理好袈裟，頭頂禮地：『是的，世尊！我們有福報，能夠靠近如來，用耳朵品嚐佛法，佛陀的恩德廣大普遍，慈悲心廣大，憐憫一切眾生，為我們開創福田，使我們能夠脫離苦難。佛陀的話真實可信，但是相信的人很少，這個世間充滿罪惡，眾生互相詛咒，大多相信鬼神，背離正道走向邪路，天堂空空蕩蕩，地獄卻人滿為患，真是太可悲了！如果還有相信的人，或許只有一兩個，為什麼世道衰敗，竟然到了如此地步。佛陀滅度后，經法獨自存在，很少有人修行；人民變得虛偽，逐漸衰落滅亡。唉！太可悲了！我們還能依靠什麼呢？只希望世尊，為後來的學習者留下神蹟顯化，不要進入涅槃（涅槃：Nirvana，佛教指超脫生死輪迴的境界）。』
於是阿難進獻頌詞說：
『佛陀是三界的守護者，恩德廣大，慈悲心廣大，希望爲了後來的學習者，不要進入涅槃。 可悲啊，那些不明白的人，』
【English Translation】 English version: Ananda said to the Buddha: 'What are worldly affairs? What are worldly intentions?' (Ananda: one of the ten great disciples of the Buddha; Buddha: the enlightened one)
The Buddha said: 'As a disciple of the Buddha, one may engage in buying and selling, using fair measures and scales to conduct business reasonably, but one must not use deceitful means to encroach upon the interests of others. Funerals, relocations, marriages, and weddings, these are called worldly affairs. As for worldly intentions, as a disciple of the Buddha, one must not engage in divination, seeking talismans, using spells or witchcraft, making sacrifices, praying for the removal of disasters, or fearing inauspicious things. Those who observe the Five Precepts (Five Precepts: not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants) of the Buddha are people of merit and virtue, and there is nothing to fear. When undertaking any action, one should invoke the Three Jewels (Three Jewels: Buddha, Dharma, Sangha), and wherever one goes, it will be auspicious. Those who uphold the precepts and possess virtue are protected by the Dharma, and their strength is great. All gods, dragons, ghosts, and spirits will respect and submit to them; the precepts are noble, so wherever one goes, there is always peace. Those who do not understand this principle are creating obstacles for themselves. Good and evil arise from the mind, and fortune and misfortune are caused by one's actions, just as a shadow follows the body and an echo accompanies the sound. Heaven covers everything, and earth bears everything; the merit and virtue arising from observing the precepts are natural, and the gods will protect and move the ten directions. One's virtue is comparable to that of heaven, and one's merits are great. All the sages praise it, and it is difficult to measure. Wise people understand destiny and do not deviate from the right path until death. Those who understand Buddhism well can obtain the means to cross over the suffering of the world.'
Having heard what the Buddha said, Ananda arranged his robe and prostrated himself with his head touching the ground: 'Yes, World Honored One! We are fortunate to be able to be near the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) and taste the Dharma with our ears. The Buddha's grace is vast and universal, and his compassion is great, pitying all beings and creating fields of merit for us so that we can escape suffering. The Buddha's words are true and trustworthy, but few believe them. This world is full of evil, and beings curse each other, mostly believing in ghosts and spirits, turning away from the right path and towards evil. Heaven is empty, but hell is full, which is truly lamentable! If there are any who believe, perhaps only one or two, why is the world decaying and reaching such a state? After the Buddha's Parinirvana (Parinirvana: the complete extinction of suffering, death and rebirth), the Dharma will exist alone, and few will practice it; the people will become false, gradually declining and perishing. Alas! How lamentable! What can we rely on? We only hope that the World Honored One will leave behind divine manifestations for later learners and not enter Nirvana (Nirvana: the ultimate state of enlightenment and liberation from suffering).'
Then Ananda offered a verse, saying:
'The Buddha is the protector of the three realms, His grace is vast, and his compassion is great, I hope for the sake of later learners, That he will not enter Nirvana. Alas, those who do not understand,'
瞢瞢不別真， 法鼓震三千， 云何不得聞？ 世濁諸惡人， 自還墮顛倒， 不信世有佛， 自作眾罪本。 命盡往地獄， 刀劍解其身， 祠祀好殺生， 鑊湯涌其中； 淫泆抱銅柱， 大火相燒然， 誹謗清高士， 鐵鉤拔其舌； 亂酒無禮節， 洋銅沃其口， 若生還作人， 癡騃無義方。 不殺得長壽， 無病常康強； 不盜后大富， 錢財恒自饒； 不淫香凈潔， 身體鮮苾芬； 至誠不欺詐， 為人所信承； 不醉得聰明， 眾人所尊敬。 五福超法出， 天人同儔類， 所生億萬倍， 真諦甚分明。 癡愚不別道， 蔽聖毀正覺， 死入無擇獄， 頭上戴鐵輪。 求死不得死， 須臾已變形， 矛戟相貫刺， 軀體相殘截。 曚曚不達事， 惡惡相牽拘， 展轉眾徒趣， 禽獸六畜形， 為人所屠割， 以肉償宿怨， 無道墮惡道， 求脫甚為難。 人身既難得， 佛法難得聞， 世尊為眾祐， 安住之特尊。 敷遺甘露法， 晚學普奉行， 哀我現深慧， 愍念群生故。 開悟示道地， 行者得度脫， 福人在向向， 見諦樂不生。 自歸安仁聖， 殖種
【現代漢語翻譯】 現代漢語譯本 迷迷糊糊分不清真假， 佛法的鼓聲震動三千世界，為什麼你卻聽不到呢？ 因為身處污濁的世道，被各種惡人包圍，自己反而墮落到顛倒錯亂的境地， 不相信世間有佛的存在，自己造作各種罪惡的根源。 壽命終結后墮入地獄，刀劍肢解他們的身體， 祭祀時喜歡殺害生命，沸騰的油鍋就在那裡等著他們； 沉迷淫慾的人擁抱銅柱，大火在他們身上燃燒， 誹謗清凈高尚之士，鐵鉤拔出他們的舌頭； 醉酒後行為毫無禮節，滾燙的銅水灌進他們的口中， 如果轉世還能做人，也是愚蠢無知，毫無道義。 不殺生的人可以長壽，沒有疾病，身體健康強壯； 不偷盜的人將來會非常富有，錢財總是充足； 不邪淫的人身心清凈，身體散發著芬芳； 真誠待人不欺騙，會得到人們的信任和尊重； 不醉酒的人聰明智慧，受到眾人的尊敬。 這五種福報超越世間法則，與天人同類， 所獲得的福報增長億萬倍，這才是真實不虛的道理。 愚癡的人分不清正道，矇蔽聖賢，譭謗正覺（Sammasambuddha, 正等覺者）， 死後墮入無擇地獄（Avici Hell, 八大地獄中最苦之處），頭上戴著鐵輪。 求死也死不了，頃刻間形體就改變， 被長矛和戟互相貫穿刺殺，軀體互相殘害。 昏昧無知，不明白事理，作惡的人互相牽連束縛， 輾轉輪迴于各種道路，變成禽獸六畜的形狀， 被人宰殺，用肉來償還前世的罪孽， 沒有遵循正道，墮入惡道之中，想要解脫非常困難。 人身已經很難得到，佛法更是難得聽聞， 世尊（Buddha, 佛陀）是眾生的庇護，是安住的至尊。 宣講甘露般的佛法，希望後學者普遍奉行， 可憐我如今顯現深邃的智慧，是爲了憐憫眾生。 開啟覺悟，指示解脫的道路，修行的人因此得到度脫， 有福之人走向光明，證悟真諦，不再有煩惱。 歸依安穩的聖賢，種植福田。
【English Translation】 English version Muddled and unable to distinguish truth, The Dharma drum vibrates through the three thousand worlds, why can't you hear it? Because you are in a turbid world, surrounded by evil people, you yourself fall into a state of delusion and inversion, Not believing that there are Buddhas in the world, you create the root of all sins yourself. When life ends, you fall into hell, where swords dismember your body, You like to kill living beings during sacrifices, and boiling cauldrons await you there; Those who indulge in lust embrace copper pillars, and great fires burn on them, Those who slander pure and noble people have their tongues pulled out with iron hooks; Those who get drunk and behave without etiquette have molten copper poured into their mouths, If they are reborn as humans, they will be foolish, ignorant, and without righteousness. Those who do not kill will have longevity, without illness, and with strong health; Those who do not steal will be very wealthy in the future, and their money will always be abundant; Those who do not commit adultery will have pure minds and bodies, and their bodies will emit fragrance; Those who are sincere and do not deceive will be trusted and respected by people; Those who do not get drunk will be intelligent and wise, and respected by all. These five blessings transcend worldly laws, and are of the same kind as gods and humans, The blessings obtained increase billions of times, this is the true and clear principle. Foolish people cannot distinguish the right path, obscure the sages, and slander the Sammasambuddha (Perfectly Enlightened One), After death, they fall into Avici Hell (the most painful of the eight great hells), wearing iron wheels on their heads. They cannot die even if they seek death, and their bodies change in an instant, They are pierced and stabbed by spears and halberds, and their bodies are mutilated. Ignorant and unaware, not understanding things, evil people are tied and bound together, They transmigrate through various paths, becoming the shapes of birds, beasts, and livestock, They are slaughtered by people, using their flesh to repay past sins, Without following the right path, they fall into evil realms, and it is very difficult to escape. It is already difficult to obtain a human body, and it is even more difficult to hear the Buddha's teachings, The Buddha (Buddha) is the protector of all beings, the most honored place of dwelling. He preaches the Dharma like nectar, hoping that later learners will universally practice it, Pity me for now manifesting profound wisdom, it is to have compassion for all beings. Opening up enlightenment, pointing out the path of liberation, those who practice thus attain liberation, Blessed people walk towards the light, realize the truth, and no longer have afflictions. Take refuge in the peaceful sages, cultivate fields of merit.
不死路， 恩慈無過佛， 神妙現威光。 愿使一切人， 得服甘露漿， 慧船到彼岸， 法磬倡三千。 彼我無我想， 眾祐轉法輪， 我等蒙嘉慶， 得舍十二緣， 歡喜稽首拜， 自歸最無上。」
阿難稽首頌已，諸會大眾得不回還，心意開解，僧那大鎧志無上道，甘露之音，香薰十方。示現道地為作橋樑，國王、臣民、天龍、鬼神，聞佛所說，阿難所頌，且悲、且感、且嘆、且喜，稽首佛足，及禮阿難，受教而去。
佛說阿難問事佛吉兇經
【現代漢語翻譯】 現代漢語譯本： 通往不死的道路， 佛陀的恩慈無與倫比，神妙地展現著威嚴的光芒。 愿能使一切眾生，得以服用甘露法藥， 乘坐智慧之船到達彼岸，以佛法之磬聲響徹三千世界。 達到無彼無我之境界，愿大眾的福祉能推動法輪常轉， 我等有幸蒙受佛陀的嘉美恩澤，得以捨棄十二因緣的束縛， 歡喜地稽首禮拜，自覺歸依于最無上的佛陀。
阿難（Ananda）稽首讚頌完畢，所有在場的聽眾都獲得了不再退轉的信心，心意開解，發起了為證得無上菩提的堅固誓願（僧那大鎧），甘露般的佛法之音，香氣瀰漫十方世界。佛陀示現的菩提道場成爲了眾生通往解脫的橋樑，國王、臣民、天龍、鬼神，聽聞佛陀所說之法，以及阿難（Ananda）所作的讚頌，無不悲欣交集，感慨萬千，歡喜踴躍，稽首禮拜佛陀的雙足，以及禮敬阿難（Ananda），領受教誨后離去。
《佛說阿難問事佛吉兇經》
【English Translation】 English version: The path to immortality, Buddha's (Enlightened One) grace is unsurpassed, miraculously manifesting majestic light. May it enable all beings to partake of the nectar of Dharma, Sailing the ship of wisdom to the other shore, the Dharma chime resonates throughout the three thousand worlds. Attaining the state of no self and no other, may the blessings of the multitude turn the Dharma wheel, We are fortunate to receive the Buddha's (Enlightened One) gracious blessings, enabling us to relinquish the bonds of the twelve links of dependent origination, Joyfully bowing in reverence, we consciously take refuge in the most supreme Buddha (Enlightened One).
After Ananda (Buddha's attendant) completed his eulogy with bowed head, all those present at the assembly attained irreversible faith, their minds were opened, they aroused the great armor of resolve (sannaha) for the unsurpassed path, the nectar-like sound of the Dharma, its fragrance permeated the ten directions. The place of enlightenment manifested by the Buddha (Enlightened One) became a bridge for beings to reach liberation. Kings, ministers, gods, dragons, and spirits, hearing the Dharma spoken by the Buddha (Enlightened One), and the eulogy composed by Ananda (Buddha's attendant), were filled with sorrow and gratitude, admiration and joy, bowing their heads to the Buddha's (Enlightened One) feet, and paying respects to Ananda (Buddha's attendant), receiving the teachings and departing.
'The Sutra on Auspicious and Inauspicious Matters of Serving the Buddha (Enlightened One), Spoken by the Buddha (Enlightened One) and Questioned by Ananda (Buddha's attendant)'