T14n0492b_阿難問事佛吉兇經

大正藏第 14 冊 No. 0492b 阿難問事佛吉兇經

阿難問事佛吉兇經

後漢沙門安世高譯

阿難白佛言：「有人事佛得富貴諧偶者，有衰耗不諧偶者，云何不等同耶？愿天中天普為說之。」

佛告阿難：「有人奉佛，從明師受戒，專信不犯，精進奉行，不失所受。形像鮮明，朝暮禮拜，恭敬然燈。凈施所安，不違道禁，齋戒不厭，心中欣欣；常為諸天、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，受戒而已。示有戒名，憒塞不信，違犯戒律，乍信乍不信，心意猶豫。亦無經像恭恪之心，既不燒香、然燈、禮拜，恒懷狐疑。瞋恚罵詈，惡口嫉賢，又不六齋，殺生趣手。不敬佛經，持著弊篋、衣服不凈之中；或著妻子床上不凈之處；或持掛壁，無有座席恭敬之心，與世間凡書無異。若疾病者，狐疑不信，便呼巫師，卜問解奏，祠祀邪神，天神離遠，不得善護，妖魅日進，惡鬼屯門，令之衰耗，所向不諧。或從宿行惡道中來，現世罪人也，非佛弟子，死當入泥犁中被拷掠治。由其罪故，現自衰耗，后復受殃，死趣惡道，展轉受痛，酷不可言，皆由積惡其行不善。

「

【現代漢語翻譯】現代漢語譯本《阿難問事佛吉兇經》

後漢沙門安世高譯

阿難問佛說：『有人信奉佛法，得到富貴和順遂，有人卻衰敗不順，為什麼不一樣呢？希望世尊能為我們普遍地解說。』

佛告訴阿難：『有人信奉佛法，從有德行的老師那裡接受戒律，專心相信而不違犯，精進奉行，不忘記所受的戒律。佛像鮮明莊嚴，早晚禮拜，恭敬地點燈。清凈地佈施，不做違背佛法的事情，齋戒不厭倦，心中充滿喜悅；常常有諸天和善神擁護，所做的事情順利，一切都成倍增長；被天龍、鬼神和眾人所尊敬，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，沒有遇到好的老師，沒有見到佛經教義，只是受了戒而已。表面上有名義上的戒律，內心昏聵閉塞不相信，違犯戒律，時而相信時而不相信，心意猶豫不定。也沒有對佛經佛像恭敬的心，既不燒香、點燈、禮拜，總是心懷狐疑。嗔恨謾罵，惡語傷人，嫉妒賢能，又不遵守六齋日，殺生取樂。不敬重佛經，把佛經放在破舊的箱子里、不乾淨的衣服里；或者放在妻子床上不乾淨的地方；或者掛在墻上，沒有座位和恭敬的心，和世間的普通書本沒有區別。如果生病了，狐疑不信，就去請巫師，占卜問事，祭祀邪神，天神遠離，得不到好的護佑，妖魔鬼怪日益逼近，惡鬼堵在門口，使他衰敗，所做的事情不順利。或者從前世的惡道中來，是現世的罪人，不是佛弟子，死後應當進入地獄中被拷打懲罰。因為他的罪過，現在就衰敗，死後還要遭受災殃，墮入惡道，輾轉受苦，痛苦不堪，都是因為積累惡行，行為不善。』

【English Translation】 English version The Sutra of Ānanda's Questions on Auspiciousness and Inauspiciousness in Serving the Buddha

Translated by the Monk An Shigao of the Later Han Dynasty

Ānanda said to the Buddha: 'Some people who serve the Buddha attain wealth, honor, and harmony, while others experience decline and disharmony. Why are the results not the same? I hope the World Honored One will explain this universally.'

The Buddha told Ānanda: 'Some people who follow the Buddha receive precepts from a wise teacher, sincerely believe and do not violate them, diligently practice, and do not forget what they have received. They keep Buddha images bright and clear, perform morning and evening prostrations, and respectfully light lamps. They give pure offerings, do not violate the precepts, are not weary of fasting, and are joyful in their hearts. They are constantly protected by devas and good spirits, their endeavors are harmonious, and everything increases manifold. They are respected by nagas, yakshas, and all people, and will surely attain enlightenment in the future. Such good men and good women are true disciples of the Buddha.'

'Some people who serve the Buddha do not encounter good teachers, do not see the teachings of the sutras, and only receive precepts in name. They outwardly display the name of precepts, but are confused and do not believe, violating the precepts, sometimes believing and sometimes not, their minds wavering. They also lack a respectful heart towards sutras and images, neither burning incense, lighting lamps, nor prostrating, always harboring doubts. They are filled with anger and scolding, speak evil words, and are jealous of the virtuous. They do not observe the six fast days, and take pleasure in killing. They do not respect the Buddhist scriptures, keeping them in tattered boxes or among unclean clothes; or placing them on the unclean beds of their wives; or hanging them on the wall, without a seat or a respectful heart, treating them no differently from ordinary worldly books. If they become ill, they are doubtful and do not believe, and then call upon shamans, divining and making offerings to evil spirits. The heavenly gods depart, and they do not receive good protection. Demonic influences advance daily, and evil ghosts block the door, causing them to decline and their endeavors to be inharmonious. Or they come from evil paths in past lives, and are sinners in this life, not disciples of the Buddha, and after death they should enter Naraka (hell) to be tortured and punished. Because of their sins, they now decline, and after death they will suffer calamity, falling into evil paths, transmigrating and suffering pain, which is unspeakable, all due to accumulating evil and their unwholesome conduct.'

愚人盲盲，不思宿行因緣所之，精神報應，根本從來，謂言事佛致是衰耗。不止前世宿祚無功，怨憎天地，責聖咎天，世人迷惑，不達乃爾。不達之人，心懷不定，而不堅固，進退失理，違負佛恩而無返覆，遂為三塗所見綴縛，自作禍福。罪識之緣，種之得本，不可不慎，十惡怨家，十善厚友，安神得道，皆從善生。善為大鎧，不畏刀兵；善為大船，可以度水。有能守信，室內和安，福報自然，從善至善，非神授與也。今復不信者，從後轉復劇矣！」

佛言：「阿難！善惡追人，如影逐形，不可得離。罪福之事，亦皆如是，勿作狐疑，自墮惡道！罪福分明，諦信不迷，所在常安；佛語至誠，終不欺人。」

佛復告阿難：「佛無二言，佛世難值，經法難聞，汝宿有福，今得侍佛。當念報恩，頒宣法教，示現人民，為作福田，信者得植，後生無憂。」

阿難受教，奉行普聞。阿難復白佛言：「人不自手殺者，不自手殺為無罪耶？」

佛言：「阿難！教人殺生，重於自殺也。何以故？或是奴婢愚小下人，不知罪福；或為縣官所見促逼，不自出意，雖獲其罪，事意不同，輕重有差。教人殺者，知而故犯，陰懷愚惡，趣手害生，無有慈心；欺罔三尊，負于自然神，傷生杌命，其罪莫大！怨對相報，世世

【現代漢語翻譯】現代漢語譯本愚昧的人們盲目無知，不思考前世行為的因緣導致了什麼，以及精神報應的根本由來，反而說事奉佛導致了衰敗損耗。他們不僅不承認前世的善行沒有功德，還怨恨天地，責備聖賢，怪罪上天，世人迷惑，不能通達事理就是這樣。不能通達事理的人，內心懷著不定，不堅定，進退失據，違背辜負佛的恩德而不思悔改，於是被三惡道所束縛，自己造作禍福。罪惡意識的因緣，種下它就會得到根本，不可不謹慎。十惡是怨家，十善是厚友，安定精神，獲得正道，都從行善產生。善是大的鎧甲，不畏懼刀兵；善是大的船隻，可以渡過水流。有能守信的人，室內和睦安寧，福報自然到來，從善到善，不是神所授予的。現在還不相信的人，以後會更加嚴重！』

佛說：『阿難（Ananda，佛陀的十大弟子之一）！善惡追隨人，就像影子追隨形體，不能分離。罪福之事，也都是這樣，不要疑惑，自己墮入惡道！罪福分明，真實相信而不迷惑，無論在哪裡都常保平安；佛說的話真實誠懇，終究不會欺騙人。』

佛又告訴阿難（Ananda，佛陀的十大弟子之一）：『佛不說二話，佛出世很難遇到，經法很難聽聞，你前世有福，今生才能侍奉佛。應當想著報恩，廣泛宣揚佛法教義，向人們展示，為他們做福田，讓信的人能夠種植善根，後世沒有憂愁。』

阿難（Ananda，佛陀的十大弟子之一）接受教誨，奉行並廣為傳播。阿難（Ananda，佛陀的十大弟子之一）又問佛說：『人不親手殺人，不親手殺人就沒有罪嗎？』

佛說：『阿難（Ananda，佛陀的十大弟子之一）！教唆別人殺生，比自己殺生罪過更重。為什麼呢？因為有的是奴婢、年幼無知的人，不知道罪福；有的是被官府逼迫，不是自己本意，雖然犯了罪，但事情的性質不同，輕重有差別。教唆別人殺人的人，明知故犯，內心懷著愚昧邪惡，親手去傷害生命，沒有慈悲心；欺騙三寶，違背自然規律，傷害生命，斷絕生機，罪過最大！怨恨報復，世世代代』

【English Translation】 English version The foolish are blindly ignorant, not contemplating the causes and conditions of their past actions, nor the fundamental origins of spiritual retribution. Instead, they claim that serving the Buddha leads to decline and loss. They not only fail to acknowledge the merit of their past good deeds but also resent heaven and earth, blaming sages and accusing the heavens. The people of the world are deluded and fail to understand the truth in this way. Those who do not understand have unsteady minds, lacking firmness, advancing and retreating without reason, betraying the Buddha's grace without repentance, and thus are bound by the three evil paths, creating their own misfortune and blessings. The causes and conditions of sinful consciousness, planting them will yield their root, must be regarded with caution. The ten evils are enemies, the ten virtues are good friends. Calming the spirit and attaining the Way all arise from doing good. Goodness is a great armor, not fearing swords and weapons; goodness is a great ship, capable of crossing the waters. Those who can keep faith will have harmony and peace in their homes, and blessings will naturally come, from good to good, not bestowed by gods. Those who do not believe now will become even worse in the future!'

The Buddha said, 'Ananda (one of the ten principal disciples of the Buddha)! Good and evil follow people like shadows follow forms, inseparable. Matters of sin and blessing are all like this, do not be doubtful, lest you fall into evil paths! Sin and blessing are distinct, believe sincerely without delusion, and you will always be at peace wherever you are; the Buddha's words are truthful and sincere, and will never deceive people.'

The Buddha further told Ananda (one of the ten principal disciples of the Buddha), 'The Buddha does not speak with two tongues, it is rare to encounter a Buddha in the world, and it is difficult to hear the Dharma. You have blessings from past lives, and now you can serve the Buddha. You should think of repaying this kindness, widely proclaim the Dharma teachings, show them to the people, and make them fields of merit, so that those who believe can plant good roots and have no worries in future lives.'

Ananda (one of the ten principal disciples of the Buddha) received the teachings, practiced them, and spread them widely. Ananda (one of the ten principal disciples of the Buddha) then asked the Buddha, 'If a person does not kill with their own hands, is it considered innocent if they do not kill with their own hands?'

The Buddha said, 'Ananda (one of the ten principal disciples of the Buddha)! Instructing others to kill is a greater sin than killing oneself. Why? Because some are servants, young and ignorant people, who do not know about sin and blessing; some are coerced by government officials, not of their own volition. Although they incur sin, the nature of the matter is different, and the severity varies. Those who instruct others to kill knowingly commit the offense, harboring foolish evil in their hearts, readily harming life, without compassion; deceiving the Three Jewels, violating the laws of nature, harming life and cutting off vitality, their sin is the greatest! Resentment and retribution will follow, generation after generation.'

受殃，無有斷絕。現世不安，數逢災兇；死入地獄，出離人形，當墮畜中，為人屠截，三塗八難，巨億萬劫，以肉供人，未有竟時，令身困苦，啖草飲泉。今世現有是輩畜獸，皆由前世得為人時，暴逆無道，陰害傷生，不信致此。世世為怨，還相報償，神同形異，罪深如是。」

阿難復白佛言：「世間人及弟子，惡意向師及道德之人，其罪云何？」

佛語阿難：「夫為人者，當愛樂人善，不可嫉之。人有惡意，向道德之人、善師者，是惡意向佛無異也。寧持萬石弩自射身，不可惡意向之。」

佛言：「阿難！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、其善師者，痛劇弩射身也。為人弟子，不可輕慢其師、惡意向道德人，當視之如佛，不可輕嫉，見善代其歡喜。人有戒德者，感動諸天，天龍、鬼神莫不敬尊。寧投身火中，利劍割肉，慎莫嫉妒人之善。其罪不小，慎之！慎之！」

阿難復白佛言：「為人師者，為可得呵遏弟子，不從道理，以有小過，遂之成大，可無罪不？」

佛言：「不可！不可！師、弟子義，義感自然，當相訊厚，視彼如己；黜之以理，教之以道，己所不行，勿施於人，弘崇禮律，不使怨訟；弟子亦爾。二義真

【現代漢語翻譯】現代漢語譯本：遭受災殃，沒有斷絕的時候。今生不得安寧，屢次遭遇災禍兇險；死後墮入地獄，脫離人身，應當墮入畜生道中，被人宰殺，經歷地獄、餓鬼、畜生三塗和八難，經歷漫長無盡的巨億萬劫，以肉身供給他人，沒有終了的時候，使得身軀困苦，只能吃草飲水。如今世上現有的這些畜生，都是因為前世做人時，暴虐忤逆，沒有道義，暗中傷害生命，不相信因果報應導致的。世世代代結為仇怨，互相報償，神識相同而形體不同，罪孽深重就是這樣。

阿難（Ananda，佛陀的十大弟子之一）再次稟告佛說：『世間人和佛弟子，如果用惡意對待師長和有道德的人，那會是什麼樣的罪過呢？』

佛告訴阿難（Ananda）：『作為一個人，應當喜愛和讚賞他人的善良，不可嫉妒。如果有人用惡意對待有道德的人、善良的師長，這和用惡意對待佛沒有什麼區別。寧願用萬石強弩射自己，也不可用惡意對待他們。』

佛說：『阿難（Ananda）！自己被箭射中會痛嗎？』

阿難（Ananda）說：『非常痛，非常痛啊！世尊（Bhagavan，對佛的尊稱）！』

佛說：『人用惡意對待有道德的人、善良的師長，那種痛苦比被強弩射中身體還要劇烈。作為弟子，不可輕視怠慢自己的師長、不可用惡意對待有道德的人，應當把他們看作佛一樣，不可輕視嫉妒，見到他們的善行要隨喜讚歎。一個人如果具有戒律和德行，就能感動諸天，天龍（Naga，護法神）和鬼神沒有不敬重尊崇的。寧願投身火中，用利劍割肉，也千萬不要嫉妒他人的善良。這種罪過不小，要謹慎啊！要謹慎啊！』

阿難（Ananda）再次稟告佛說：『作為師長，可以呵斥阻止不聽從道理的弟子嗎？因為弟子有一點小過錯，就把它說成大錯，這樣可以沒有罪過嗎？』

佛說：『不可以！不可以！師長和弟子之間的道義，是道義感化自然而成的，應當互相以誠相待，把對方看作自己一樣；用道理來勸退他，用正道來教導他，自己不做的，不要強加給別人，要弘揚崇尚禮儀和戒律，不使產生怨恨和訴訟；弟子也應該這樣。這兩種道義都很重要。』

【English Translation】 English version: Suffering retribution, without end. In this life, there is no peace, and disasters are frequently encountered; after death, one falls into hell, departing from human form, and should fall into the animal realm, to be slaughtered by humans, experiencing the three evil paths (地獄、餓鬼、畜生 - Naraka, Preta, Tiryak) and the eight difficulties (八難 - eight unfavorable conditions for practicing Dharma), for countless eons, offering one's flesh to others, without end, causing the body to suffer, eating grass and drinking from springs. The animals that exist in the world today are all due to their actions in previous lives when they were humans, being violent and rebellious, without morality, secretly harming living beings, and not believing in cause and effect. Generation after generation, they become enemies, repaying each other, with the same consciousness but different forms, and the depth of their sins is like this.'

Ananda (阿難，one of the ten principal disciples of the Buddha) further said to the Buddha: 'What is the sin of worldly people and disciples who direct malice towards teachers and virtuous people?'

The Buddha told Ananda (阿難): 'As a person, one should love and rejoice in the goodness of others, and not be jealous of it. If someone directs malice towards virtuous people or good teachers, it is no different from directing malice towards the Buddha. It is better to shoot oneself with a crossbow of ten thousand stones than to direct malice towards them.'

The Buddha said: 'Ananda (阿難)! Does it hurt to shoot oneself?'

Ananda (阿難) said: 'It hurts very much, very much! World-Honored One (世尊，Bhagavan, title for the Buddha)!'

The Buddha said: 'When people direct malice towards virtuous people or good teachers, the pain is more severe than being shot by a strong crossbow. As disciples, one should not belittle or be disrespectful to one's teacher, nor direct malice towards virtuous people, but should regard them as the Buddha, and not be jealous or envious, but rejoice in their good deeds. If a person has precepts and virtue, they will move the heavens, and the Nagas (天龍，Naga, a type of deity), ghosts, and spirits will all respect and honor them. It is better to throw oneself into the fire or cut one's flesh with a sharp sword than to be jealous of the goodness of others. The sin is not small, be careful! Be careful!'

Ananda (阿難) again said to the Buddha: 'As a teacher, is it permissible to scold and stop a disciple who does not follow reason? If a disciple has a small fault, can it be exaggerated into a large fault without incurring sin?'

The Buddha said: 'It is not permissible! It is not permissible! The righteousness between teacher and disciple is a natural feeling of righteousness, and they should treat each other with sincerity, regarding the other as oneself; dismiss them with reason, teach them with the Way, and do not impose on others what one does not do oneself, promote and uphold etiquette and discipline, and not cause resentment and litigation; the disciple should also do the same. These two kinds of righteousness are both important.'

誠，師當如師，弟子當如弟子，勿相誹謗，含毒致怨，以小成大，還自燒身。為人弟子，當孝順於善師，慎莫舉惡意向師。惡意向師，是惡意向佛、向法、向比丘僧、向父母無異，天所不覆，地所不載。觀末世人諸惡人輩，不忠、不孝，無有仁義，不順人道。魔世比丘四數之中，但念他惡，不自止惡，嫉賢妒善，更相沮壞；不念行善，強梁嫉賢，既不能為，復毀敗人，斷絕道意，令不得行。貪慾務俗，多求利業，積財自喪，厚財賤道，死墮惡趣大泥犁中、餓鬼、畜生。未當有此，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，不以小過證入大罪。違法失理，其罪莫大，罪福有證，可不慎耶！」

阿難復白佛言：「末世弟子，因緣相生，理家之事，身口之累，當云何？天中天！」

佛言：「阿難！有受佛禁戒，誠信奉行，順孝畏慎，敬歸三尊，養親盡忠，內外謹善，心口相應，可得為世間事，不可得為世間意。」

阿難言：「世間事，世間意，云何耶？天中天！」

佛言：「為佛弟子，可得商販營生利業，平斗直尺，不可罔於人，施行以理，不違神明自然之理。葬送之事，移徙、姻娶，是為世間事也。

【現代漢語翻譯】現代漢語譯本：要做到為師者像為師者的樣子，為弟子者像為弟子的樣子，不要互相誹謗，心懷怨恨，以小過失釀成大禍，最終燒燬自己。作為弟子，應當孝順善良的老師，千萬不要對老師懷有惡意。對老師懷有惡意，就如同對佛（Buddha，覺悟者）、對法（Dharma，佛法）、對比丘僧（Bhikshu Sangha，佛教僧團）、對父母懷有惡意一樣，為天所不容，地所不載。觀察末世之人，那些作惡之輩，不忠、不孝，沒有仁義，不順應人道。末法時代的比丘四眾弟子中，只想著別人的惡處，不停止自己的惡行，嫉妒賢能，互相破壞；不想著行善，強橫兇暴，嫉妒賢能，自己不能做到，又毀壞別人，斷絕別人的修道之心，使人不能修行。貪圖慾望，追求世俗，多方尋求利益，積累財富反而喪身，看重財富而輕賤道義，死後墮入惡趣，即大地獄中、餓鬼、畜生道。還沒有覺悟到這些，對於世間還能有什麼希求，還能想到報答佛恩嗎？應當秉持經書和戒律，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，救濟神靈脫離痛苦，超越出生死輪迴，見到賢能的人不要輕慢，見到善良的事不要誹謗，不要因為小的過失而被判處大罪。

阿難（Ananda，佛陀十大弟子之一）再次稟告佛陀說：『末法時代的弟子，因為因緣和合而生，有料理家務的事情，有身口所帶來的牽累，應當怎麼辦呢？世中尊！』

佛陀說：『阿難！有人接受佛陀的禁戒，誠實守信地奉行，孝順父母，心懷敬畏謹慎，恭敬歸依佛、法、僧三寶（Triratna），供養父母盡心盡力，內外言行謹慎善良，心口一致，這樣的人可以做世間的事情，但不可以有世間的心意。』

阿難說：『什麼是世間事，什麼是世間意呢？世中尊！』

佛陀說：『作為佛弟子，可以做買賣經營等謀生行業，使用公平的斗和正直的尺子，不可以欺騙他人，施行要合乎道理，不違背神明和自然的規律。喪葬之事，搬遷、婚嫁，這些是世間事。』

【English Translation】 English version: Truly, a teacher should act like a teacher, and a disciple should act like a disciple. Do not slander each other, harbor resentment, or let small matters escalate into great disasters, ultimately burning yourselves. As a disciple, one should be filial and obedient to a good teacher, and be extremely careful not to harbor malicious intentions towards the teacher. Having malicious intentions towards the teacher is no different from having malicious intentions towards the Buddha (Buddha, the Awakened One), the Dharma (Dharma, the teachings), the Bhikshu Sangha (Bhikshu Sangha, the monastic community), or one's parents. Such actions are unforgivable by Heaven and unbearable by Earth. Observe the people of the degenerate age, those who commit evil deeds, who are disloyal, unfilial, without benevolence or righteousness, and who do not follow the way of humanity. Among the fourfold assembly of Bhikshus in the Dharma-ending age, they only think of others' faults, do not stop their own evil deeds, are jealous of the virtuous, and undermine each other. They do not think of doing good, are violent and jealous of the virtuous. Unable to do good themselves, they destroy others, cutting off their aspiration for the Path, preventing them from practicing. They are greedy for desires, pursue worldly affairs, seek profit in many ways, accumulate wealth only to lose themselves, valuing wealth and despising the Path, and after death, they fall into evil realms, into the great hells, the realms of hungry ghosts, and animals. Not yet awakened to this, what can they seek in the world, and how can they think of repaying the Buddha's kindness? They should uphold the scriptures and precepts, and lead each other on the Path. The Path must be learned, the scriptures must be read, and good deeds must be done. Practice good deeds and spread virtue, save spirits from suffering, transcend birth and death, do not be arrogant when seeing the virtuous, do not slander the good, and do not condemn great sins based on small faults. Violating the law and losing reason is the greatest of sins. The evidence of sin and blessings is clear, how can one not be cautious!'

Ananda (Ananda, one of the ten great disciples of the Buddha) again said to the Buddha: 'Disciples in the Dharma-ending age, born from the arising of conditions, have matters of managing the household, and are burdened by the body and speech. What should they do, World Honored One?'

The Buddha said: 'Ananda! If someone receives the Buddha's precepts, faithfully practices them, is filial and obedient, reverent and cautious, respectfully takes refuge in the Three Jewels (Triratna), supports their parents with all their heart, is careful and virtuous in their inner and outer conduct, and whose mind and speech are in accord, such a person can engage in worldly affairs, but must not have worldly intentions.'

Ananda said: 'What are worldly affairs, and what are worldly intentions, World Honored One?'

The Buddha said: 'As a disciple of the Buddha, one can engage in business and other livelihood activities, using fair measures and honest scales, not deceiving others, acting with reason, and not violating the natural principles of the gods and nature. Matters of funerals, moving, and marriage, these are worldly affairs.'

「世間意者，為佛弟子，不得卜問、請祟、符咒、厭怪、祠祀、解奏，亦不得擇良日、良時。受佛五戒，福德人也，有所施作，當啟三尊；佛之玄通，無細不知。戒德之人，道護為強，役使諸天、天龍、鬼神，無不敬伏。戒貴則尊，無往不吉，豈有忌諱不善者耶！

「道之含覆，包弘天地，不達之人，自作掛礙。善惡之事，由人心作，禍福由人，如影追形，響之應聲。戒行之德，應之自然，諸天所護，愿不意違，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，善如佛教，可得度世之道。」

阿難聞佛說，更整袈裟，頭腦著地：「唯然，世尊！我等有福，得值如來，普恩慈大，愍念一切，為作福田，令得脫苦。佛言至真，而信者少，是世多惡，眾生相詛，甚可痛哉！若有信者，若一若兩，奈何世惡，乃弊如此！佛滅度后，經法雖存而無信者，漸衰滅矣！嗚呼！痛哉！將何恃怙？惟愿世尊，為眾黎故，未可取泥洹。」

阿難因而諫頌曰：

「佛為三界護，　　恩廣普慈大，　愿為一切故，　　未可取泥洹。　值法者亦少，　　盲盲不別真，　痛矣不識者，　　罪深乃如是！　宿福值法者，　　若一若有兩，　經法稍稍替，　　當復何恃怙！　佛恩

【現代漢語翻譯】現代漢語譯本『世間所認為的，作為佛的弟子，不應該占卜、請鬼神、使用符咒、祭祀鬼怪、進行祠祀、祈求解除災禍，也不應該選擇吉利的日子和時辰。受持佛的五戒，是具有福德的人，有所作為時，應當祈請三寶（佛、法、僧）；佛的玄妙神通，沒有細微之處不知道。具有戒德的人，會得到強大的道力守護，役使諸天、天龍、鬼神，沒有不敬畏順服的。戒律尊貴，所到之處都吉祥，哪裡會有禁忌和不善的事情呢！』『道的包含覆蓋，廣大無邊，不通達的人，自己給自己製造障礙。善惡的事情，由人的心念所作，禍福由人招致，就像影子追隨形體，回聲應和聲音一樣。戒行所產生的功德，是自然而然的，會得到諸天的護佑，願望沒有不實現的，感動十方世界，與天道相媲美；功勛巍峨，眾聖都讚歎，難以衡量！有智慧的人通達命運，終身不走邪路，行善如佛教導，就可以得到度脫世間的道路。』阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）聽了佛的說法，更加整理袈裟，頭面觸地：『是的，世尊！我們有福報，能夠遇到如來（Tathagata，佛的稱號之一），普遍施予恩惠，慈悲廣大，憐憫一切眾生，為我們開闢福田，使我們得以脫離苦難。佛所說的話真實不虛，但是相信的人很少，這個世間充滿罪惡，眾生互相詛咒，真是太可悲了！如果有人相信，哪怕只有一兩個，可是世間的罪惡，竟然敗壞到如此地步！佛滅度（Nirvana，佛教術語，指解脫生死輪迴）后，經法雖然存在卻沒有信奉的人，將會逐漸衰敗滅亡！嗚呼！痛哉！我們將依靠什麼呢？惟愿世尊，爲了眾生，不要這麼快進入涅槃。』阿難因此進諫並歌頌道：『佛是三界（欲界、色界、無色界）的守護者，恩德廣大，慈悲普施，愿爲了所有眾生，不要這麼快進入涅槃。能夠遇到佛法的人太少了，盲目無知不能分辨真假，不認識佛法的人真是可悲啊，罪孽深重就是這樣！前世有福報遇到佛法的人，或許只有一兩個，經法將會漸漸衰敗，我們將來依靠什麼呢！佛恩廣大！』

【English Translation】 English version 『As the world perceives it, as a disciple of the Buddha, one should not engage in divination, summoning spirits, using talismans and spells, exorcising monsters, performing sacrifices, or seeking to resolve misfortunes. Nor should one choose auspicious days or times. One who observes the Five Precepts of the Buddha is a person of merit. When undertaking any action, one should invoke the Three Jewels (Buddha, Dharma, Sangha); the Buddha's profound and all-encompassing knowledge knows no detail. A person of virtuous conduct, protected by the power of the Way, can command the devas, nagas, and spirits, all of whom will respectfully submit. The precepts are noble and honored, bringing auspiciousness wherever one goes. How could there be any taboos or inauspiciousness!』『The Way encompasses and covers all, vast and boundless. Those who do not understand create obstacles for themselves. Good and evil deeds are created by the mind; fortune and misfortune are brought about by oneself, just as a shadow follows a form, and an echo responds to a sound. The merit arising from observing the precepts is natural and spontaneous, receiving the protection of the devas. Wishes will be fulfilled without fail, moving the ten directions and matching the virtue of the heavens. The achievements are magnificent, praised by all the sages, and difficult to measure! A wise person understands destiny and will not deviate from the right path throughout their life. Practicing goodness as taught by the Buddha allows one to attain the path to liberation from the world.』 Ananda (one of the ten principal disciples of the Buddha, known for his exceptional memory), hearing the Buddha's words, further arranged his robe and prostrated himself with his head touching the ground: 『Yes, World-Honored One! We are fortunate to encounter the Tathagata (one of the titles of the Buddha), who bestows universal grace, is vast in compassion, and pities all beings, cultivating fields of merit for us, enabling us to escape suffering. The Buddha's words are true and unwavering, but few believe them. This world is full of evil, and beings curse each other, which is truly lamentable! If there are any who believe, even just one or two, yet the evil of the world has deteriorated to such an extent! After the Buddha's Nirvana (Buddhist term referring to the liberation from the cycle of birth and death), even though the scriptures remain, without believers, they will gradually decline and perish! Alas! How painful! What shall we rely on? We beseech the World-Honored One, for the sake of all beings, not to enter Nirvana so quickly.』 Ananda then offered this admonition and praise in verse: 『The Buddha is the protector of the Three Realms (Desire Realm, Form Realm, Formless Realm), His grace is vast and His compassion is universal, We pray that for the sake of all beings, He will not enter Nirvana so quickly. Those who encounter the Dharma are few, blindly unable to distinguish truth, How painful are those who do not recognize it, their sins are so profound! Those who have past merit and encounter the Dharma, perhaps only one or two, The scriptures will gradually decline, what shall we rely on in the future! The Buddha's grace is vast!』

非不大，　　罪由眾生故，　法鼓震三千，　　如何不得聞？　世濁多惡人，　　還自墮顛倒，　諛諂諀訾聖，　　邪媚毀正真。　不信世有佛，　　言佛非大道，　是人是非人，　　自作眾罪本。　命盡往無擇，　　刀劍解身形，　食鬼好伐殺，　　鑊湯涌其中。　淫泆抱銅柱，　　大火相燒然，　誹謗清高士，　　鐵鉗拔其舌。　亂酒無禮節，　　迷惑失人道，　死入地獄中，　　洋銅沃其口。　遭逢眾厄難，　　毒痛不可言，　若生還為人，　　下賤貧窮中。　不殺得長壽，　　無病常康強；　不盜后大富，　　錢財恒自滿；　不淫香清凈，　　身體鮮苾芬，　光影常奕奕，　　上則為大王；　至誠不欺詐，　　為眾所奉承；　不醉后明瞭，　　德慧所尊敬。　五福超法出，　　天人同儔類，　所生億萬倍，　　真諦甚分明。　末世諸惡人，　　不信多狐疑，　愚癡不別道，　　罪深更逮冥！　蔽聖毀正覺，　　死入大鐵城，　識神處其中，　　頭上戴鐵輪。　求死不得死，　　須臾已變形，　矛戟相毒刺，　　軀體恒殘截。　奈何世如是，　　背正信鬼神，　解奏好卜問，　　祭祀傷不仁，　死墮十八處，　　經歷黑繩獄，　八難為界首，

【現代漢語翻譯】現代漢語譯本罪過並非不大，都是因為眾生的緣故。佛法的鼓聲震動三千大千世界，為什麼卻聽不到呢？世道污濁，惡人眾多，還自甘墮落，顛倒是非。他們諂媚邪惡，誹謗聖賢，用邪門歪道來詆譭正法真理。不相信世上有佛，說佛法不是正道。這種人實際上不是人，他們自己造作各種罪惡的根源。壽命終結后墮入無擇地獄（Avici hell，八大地獄中最苦之處），身體被刀劍肢解。喜歡吃人的惡鬼互相砍殺，沸騰的鑊湯就在他們中間。犯淫邪的人擁抱銅柱，被大火焚燒。誹謗清高之士的人，會被用鐵鉗拔掉舌頭。飲酒作樂，毫無禮節，迷惑顛倒，喪失了做人的道理。死後墮入地獄之中，被灌以滾燙的銅汁。遭受各種厄難，痛苦得無法形容。如果轉世為人，也會在貧窮中度過一生。不殺生的人會長壽，沒有疾病，身體健康強壯；不偷盜的人將來會大富大貴，錢財總是充足；不邪淫的人身帶香氣，身體散發著芬芳，光彩照人，如果投生到尊貴之處，就能成為大王；至誠守信，不欺騙別人的人，會被眾人所敬奉；不醉酒的人頭腦清醒，品德和智慧受到人們的尊敬。這五種福報超越了世間法則，與天人同類。所獲得的福報是億萬倍的增長，這真諦非常分明。末法時代的各種惡人，不相信佛法，充滿狐疑。愚癡無知，不能分辨正道，罪孽深重，更加墮入黑暗！他們遮蔽聖賢，詆譭正覺，死後墮入巨大的鐵城之中。神識被困在其中，頭上戴著鐵輪。求死不得，頃刻間形體就改變了。被長矛和戟互相刺殺，身體總是殘缺不全。為什麼世人會這樣，背離正道，相信鬼神呢？喜歡占卜問卦，用祭祀來傷害生靈，實在是不仁慈。死後墮入十八地獄，經歷黑繩地獄（Kalasutra hell，八寒地獄之一）。以八難（沒有機會見到佛法的情況）為邊界。

【English Translation】 English version The sins are not small, but due to all sentient beings. The Dharma drum shakes the three thousand great chiliocosms, how can it not be heard? The world is turbid, with many evil people, who willingly fall into delusion, reversing right and wrong. They flatter evil, slander the saints, and use heresy to defame the true Dharma. They do not believe there are Buddhas in the world, saying that the Buddha Dharma is not the right path. Such people are actually not human; they themselves create the root of all sins. When their lives end, they fall into Avici hell (the most painful of the eight great hells), their bodies dismembered by swords. Man-eating demons like to kill each other, and boiling cauldrons are among them. Those who commit adultery embrace copper pillars and are burned by great fires. Those who slander noble and virtuous people will have their tongues pulled out with iron pliers. They indulge in wine and lack etiquette, confused and disoriented, losing the way of being human. After death, they fall into hell and are poured with molten copper. They suffer all kinds of calamities, the pain is indescribable. If they are reborn as humans, they will live a life of poverty. Those who do not kill will have longevity, without illness, and be healthy and strong; Those who do not steal will be rich and wealthy in the future, and their wealth will always be abundant; Those who do not commit adultery will have a fragrant and pure body, emitting a sweet fragrance, Radiant and bright, if reborn in a noble place, they can become a great king; Those who are sincere and do not deceive others will be respected by all; Those who do not get drunk will have a clear mind, and their virtue and wisdom will be respected. These five blessings transcend worldly laws and are of the same kind as gods and humans. The blessings obtained are multiplied billions of times; this truth is very clear. The various evil people of the Dharma-ending age do not believe in the Buddha Dharma and are full of suspicion. Ignorant and foolish, unable to distinguish the right path, their sins are deep, and they fall further into darkness! They obscure the saints and defame perfect enlightenment, and after death, they fall into a huge iron city. Their consciousness is trapped within, wearing iron wheels on their heads. They cannot seek death, and in an instant, their form changes. They are stabbed by spears and halberds, and their bodies are always incomplete. Why are people like this, turning away from the right path and believing in ghosts and spirits? They like to divine and ask questions, using sacrifices to harm living beings, which is truly unkind. After death, they fall into the eighteen hells, experiencing the Kalasutra hell (one of the eight cold hells). With the eight difficulties (situations where there is no opportunity to encounter the Buddha Dharma) as the boundary.

得復人身難。　若時得為人，　　蠻狄無義理，　癡騃無孔竅，　　跛躄啞不語，　朦朧不達事，　　惡惡相牽拘，　展轉眾徒聚，　　禽獸六畜形；　為人所屠割，　　剝皮視其喉，　歸償宿怨對，　　以肉給還人。　無道墮惡道，　　求脫甚為難，　人身既難得，　　佛經難得聞。　世尊為眾祐，　　三界皆蒙恩，　敷動甘露法，　　令人普奉行。　哀哉已得慧，　　愍念群萌故，　開通示道徑，　　黠者即度苦。　福人在向向，　　見諦學不生，　自歸大護田，　　植種不死地。　恩大莫過佛，　　世祐轉法輪，　愿使一切人，　　得服甘露漿。　慧船到彼岸，　　法磬引大千，　彼我無有二，　　發願無上真。」

阿難頌如是已，諸會大眾，一時信解，皆發無上正真之道，僧那大鎧甘露之意，香薰三千，從是得度，開示道地，為作橋樑。國王、臣民、天龍、鬼神，聞經歡喜，阿難所說，且悲、且恐。稽首佛足，及禮阿難，受教而去。

阿難問事佛吉兇經

【現代漢語翻譯】現代漢語譯本獲得人身非常困難。即使有時能夠轉生為人，也可能是野蠻無理之人，愚癡不開竅，或是跛腳、癱瘓、瘖啞不能說話，糊塗不通事理，惡行惡報相互牽連，輾轉于眾人聚集之處，或者轉生為禽獸六畜之形，被人宰殺割取，剝皮並察看喉嚨，歸還前世的宿怨，用肉來償還他人。沒有德行就會墮入惡道，想要脫離非常困難，人身既然難以獲得，佛經也難以聽聞。世尊是眾生的庇護，三界都蒙受恩澤，宣講甘露之法，使人們普遍奉行。可悲的是已經獲得智慧，爲了憐憫眾生，開通並指示解脫的道路，聰明的人就能立即脫離苦海。有福之人走向光明，證悟真理后不再受輪迴之苦，皈依于偉大的福田（指佛、法、僧三寶），在不死的土地上播種（指修行）。恩德之大沒有超過佛的，世間的庇護者轉動法輪，愿使一切人，都能服用甘露法藥。智慧之船到達彼岸，佛法之磬響徹大千世界，彼此之間沒有分別，發願證得無上真道。

阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）如此頌唱之後，所有在場的大眾，一時之間都信受理解，都發起了無上正真之道的心，如同身披僧那大鎧（Samnaha，比喻精進修行的堅定意志）甘露之意，香氣薰染三千世界，從此得以解脫，開示通往道果的道路，為大家架設橋樑。國王、臣民、天龍（Deva-Naga，天上的龍族）、鬼神，聽聞佛經后都非常歡喜，對於阿難所說的話，既感到悲傷，又感到恐懼。頂禮佛足，並向阿難致敬，接受教誨后離去。

《阿難問事佛吉兇經》

【English Translation】 English version It is difficult to regain human form. Even if one is born as a human at times, they may be barbaric and without reason, Foolish and without understanding, or lame, crippled, mute and unable to speak, Confused and not understanding things, evil deeds and evil retributions are intertwined, Revolving in places where people gather, or reborn as the form of birds, beasts, and livestock, Slaughtered and cut by people, skinned and their throats examined, Returning past grievances, using flesh to repay others. Without virtue, one falls into evil paths, and it is very difficult to escape, Since human form is difficult to obtain, it is also difficult to hear the Buddha's teachings. The World Honored One is the protector of all beings, and the three realms are blessed, Expounding the Dharma of nectar, causing people to universally practice it. Alas, those who have already attained wisdom, out of compassion for all beings, Open up and point out the path of liberation, and the wise will immediately escape the sea of suffering. The blessed go towards the light, and after realizing the truth, they will no longer suffer from reincarnation, Taking refuge in the great field of merit (referring to the Three Jewels: Buddha, Dharma, Sangha), planting seeds (referring to practice) in the immortal land. There is no greater kindness than that of the Buddha, the protector of the world turns the Dharma wheel, May all people be able to take the nectar of Dharma. The ship of wisdom reaches the other shore, and the Dharma chime resounds throughout the great thousand worlds, There is no difference between self and others, vowing to attain the supreme truth.

After Ananda (one of the ten great disciples of the Buddha, known for his extraordinary memory) chanted in this way, all the assembly at that time believed and understood, and all aroused the mind of the unsurpassed and true path, like wearing the armor of Samnaha (a metaphor for the firm will to practice diligently), the meaning of nectar, the fragrance permeated the three thousand worlds, and from then on they were liberated, revealing the path to the fruit of the path, building bridges for everyone. Kings, ministers, Deva-Nagas (heavenly dragons), ghosts, and spirits, were very happy after hearing the scriptures, and felt both sad and fearful about what Ananda said. They bowed at the Buddha's feet, and paid homage to Ananda, and left after receiving the teachings.

'Ananda's Sutra on Auspicious and Inauspicious Matters in Serving the Buddha'