T14n0493_佛說阿難四事經
大正藏第 14 冊 No. 0493 佛說阿難四事經
No. 493
佛說阿難四事經
吳月支國居士支謙譯
聞如是：
一時，佛在拘夷那竭國，欲滅度時，阿難白佛言：「我念天龍、鬼神、帝王人民與佛相見，聞佛教誡，無不歡喜。在志所愿，或作沙門，得應真者；或有居家，奉行五戒，死得上天者。今佛去世，天龍、鬼神、帝王人民，及四輩弟子，當何恃賴得福得度？將當復從誰得之乎？」
佛言：「善哉，善哉！阿難！慈心多愍天人雜類，無不由汝得度脫者。吾去之後，世名五濁，人心憒憒，穢垢自亂，世多顛倒，賤善尊惡，此實可憂。世雖然者，吾有經籍、懇惻之戒，盡心遵行，福自歸身，汝莫憂也。吾雖去世，典籍續存，六度大法不持之去，行者得度非神授與。汝等不解吾之所言耶？」
阿難即白：「愿重說之。」
佛言：「大法有四：可從得福、亦可得道、與得佛身、其福正等。」
阿難又言：「愿佛為我解釋四事。」
世尊曰：「當以慈心育養幼弱，見禽獸蟲蛾下賤仰人活者，常當愍念，隨其所食，令得穌息，莫得加刀杖傷絕其命，惻愴慈心，當如慈母天龍鬼神；帝王人民，有行此慈者，其得大福，與侍佛身功德正等，
【現代漢語翻譯】 現代漢語譯本 《佛說阿難四事經》
吳月支國居士支謙譯
我聽聞是這樣的：
一時，佛陀在拘夷那竭國（Kushinagar，古印度城市，佛陀涅槃之地），將要涅槃的時候，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）對佛陀說：『我記得天龍（Devas and Nagas，佛教中的天神和龍神）、鬼神、帝王人民與佛陀相見，聽聞佛陀的教誨，沒有不歡喜的。有立志向願望的，有的做了沙門（Shramana，佛教中的出家修行者），證得了阿羅漢果位；有的居家修行，奉行五戒，死後能夠升到天界。現在佛陀去世，天龍、鬼神、帝王人民，以及四眾弟子（比丘、比丘尼、優婆塞、優婆夷），應當依靠什麼才能得到福報和解脫？將要從誰那裡得到這些呢？』
佛陀說：『好啊，好啊！阿難！你以慈悲心憐憫天人等各種眾生，沒有不是因為你而得到解脫的。我去世之後，世間名為五濁惡世（five turbidities，佛教中描述末法時代的五種污濁現象），人心昏亂，污穢垢染，自相擾亂，世間多是顛倒之事，輕賤善良，尊重邪惡，這實在令人擔憂。世間雖然如此，我留有經籍、懇切的戒律，盡心遵行，福報自然歸於自身，你不要憂慮。我雖然去世，經典書籍仍然存在，六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）大法不會隨我而去，修行者得到解脫不是神所授予的。你們不理解我所說的話嗎？』
阿難立即說：『希望佛陀重新解說一遍。』
佛陀說：『大法有四種：可以從中得到福報，也可以從中得到道，與得到佛身，它們的福報是相等的。』
阿難又說：『希望佛陀為我解釋這四件事。』
世尊說：『應當以慈悲心育養幼小虛弱的生命，見到禽獸蟲蛾等仰賴人而活的生命，常常應當憐憫它們，根據它們所能吃的食物，讓它們得到生存，不要用刀杖傷害斷絕它們的生命，以惻隱悲傷的慈悲心對待它們，應當像慈母一樣。天龍鬼神、帝王人民，有實行這種慈悲之心的，他們所得到的巨大福報，與侍奉佛陀的功德是相等的。
【English Translation】 English version The Sutra of Ananda's Four Matters Spoken by the Buddha
Translated by Layman Zhi Qian of the Yuezhi Kingdom of Wu
Thus have I heard:
At one time, the Buddha was in the country of Kushinagar (Kushinagar, an ancient Indian city, the place of Buddha's Parinirvana), about to enter Nirvana. Ananda (Ananda, one of the Buddha's ten great disciples, known for his extraordinary memory) said to the Buddha: 'I remember that when Devas and Nagas (Devas and Nagas, gods and dragon gods in Buddhism), ghosts and spirits, emperors and people met the Buddha and heard the Buddha's teachings, none were not delighted. Those who had aspirations and wishes, some became Shramanas (Shramana, Buddhist renunciates), attaining the Arhatship; some practiced at home, upholding the five precepts, and were able to ascend to the heavens after death. Now that the Buddha has passed away, what should the Devas and Nagas, ghosts and spirits, emperors and people, and the fourfold Sangha (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) rely on to obtain blessings and liberation? From whom shall they obtain these?'
The Buddha said: 'Excellent, excellent! Ananda! You have compassionately pitied the various beings of gods and humans, and none have not been liberated because of you. After my departure, the world will be known as the Age of Five Turbidities (five turbidities, five kinds of defilements in Buddhism describing the degenerate age), people's minds will be confused, defiled and disordered, and they will disturb each other. The world will be full of inverted things, despising the good and honoring the evil, which is truly worrying. Although the world is like this, I have left behind scriptures and earnest precepts. If you wholeheartedly follow them, blessings will naturally return to you, so do not worry. Although I have passed away, the scriptures will still exist, and the great Dharma of the Six Perfections (Six Perfections, Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) will not go with me. Those who practice will attain liberation, which is not granted by the gods. Do you not understand what I am saying?'
Ananda immediately said: 'I hope the Buddha will explain it again.'
The Buddha said: 'There are four great Dharmas: from which one can obtain blessings, from which one can obtain the Path, and from which one can obtain the Buddha's body, and their blessings are equal.'
Ananda then said: 'I hope the Buddha will explain these four matters to me.'
The World Honored One said: 'You should nurture the young and weak with compassion, and when you see birds, beasts, insects, and moths that rely on humans for survival, you should always have compassion for them. According to what they can eat, let them survive, and do not harm or cut off their lives with knives or sticks. Treat them with compassion and sorrow, as a loving mother would. Devas and Nagas, ghosts and spirits, emperors and people, those who practice this kind of compassion, the great blessings they obtain are equal to the merit of serving the Buddha.'
此謂一事也。
「世有災異，水旱不調，五穀不豐，人民饑饉，不安本土，志欲叛亡；王及臣民，富有倉谷，當惟無常，身命難保，勿愛寶谷，知愛人命，當起悲心，出谷廩假，赒諸窮乏，以濟其命，安居本土。若意慳貪，不欲佈施，當諦計念：『人初來生，魂神空來，依因二親情慾之氣，以成己體。在母腹中，十月乃生，得親喜悅，可得全命，愁忿之日，即切絕之，困極乃終，魂神不滅，復更求身。豪貴貧賤，皆由宿行，官爵俸祿，國土珍寶，無為迷惑，以亂高德，至其壽終，身及珍寶，故留世間，不隨己去，常當慈心練行經道，以佛明教。觀視人物，如幻如化，如夢如響，一切皆空，不可久保，觀世皆爾，此為真諦。世人愚惑，心存顛倒，自欺自誤，猶以金價，買鍮銅也。身死神去，當墮三塗。』諦思如此；急當佈施，與身命競，貧窮乞丐，羸老疾病，隨所當與，莫令命絕。執心如此，十方諸佛，開士大人，天龍鬼神，無不愍之。至於壽終，魂神所生，輒受豪貴，身意俱安，災害不生，具獲上愿，如佛在時，供養佛身，正等無異，此謂二事也。
「國中多有盜賊，水火災異，變生毒氣，流佈疾病縱橫，悉是海中龍神鬼王之所為也，故得此毒重病憂惱。此諸鬼神龍者，皆是世人所為，射獵屠殺漁網中毒
【現代漢語翻譯】 現代漢語譯本：這就是所說的一件事。
『世間出現災異，風調雨順失常，五穀歉收，人民飢餓睏乏，不安於家園，想要背叛逃亡；國王以及臣民，即使擁有充足的糧食，也應當想到世事無常，生命難以保全，不要吝惜糧食財物，要懂得愛惜人命，應當生起悲憫之心，拿出糧食借給他們，救濟那些貧困缺乏的人，以此來保全他們的性命，使他們能夠安居故土。如果心懷慳吝貪婪，不願佈施，應當仔細思考：『人最初降生時，魂魄空空而來，依靠父母的情慾之氣，才形成自己的身體。在母親的腹中，經歷十個月才出生，得到父母的喜悅，才能保全性命，如果遇到憂愁憤怒的日子，就會被墮胎扼殺，困苦到極點就會死亡，但魂魄不會消滅，還會再次尋求託生。豪門貴族和貧窮卑賤，都是由前世的行為所決定，官位爵祿，國土珍寶，不要被這些迷惑，以致擾亂了高尚的德行，等到壽命終結，身體以及珍寶，最終都會留在世間，不能隨自己而去，應當常常以慈悲之心修習經書中的道理，以佛陀的光明教誨為指導。觀察世間的人物，如同幻影變化，如同夢境迴響，一切都是虛空，不能長久保持，觀察世間萬物都是如此，這才是真正的道理。世人愚昧迷惑，心中存有顛倒的見解，自欺自誤，就像用黃金的價格，去購買黃銅一樣。身死魂離之後，必定會墮入地獄、餓鬼、畜生三惡道。』仔細思考這些道理；應當趕快佈施，與生命賽跑，對於貧窮的乞丐，衰弱的老人，生病的人，根據情況給予幫助，不要讓他們喪命。如果能這樣堅持，十方諸佛，菩薩大士，天龍鬼神，沒有不憐憫的。等到壽命終結，魂魄所投生之處，往往會出生在豪門貴族之家，身心都安樂，災禍不會發生，完全獲得美好的願望，如同佛陀在世時，供養佛陀的身體一樣，完全沒有差別，這就是所說的第二件事。
『國家中常常出現盜賊，水火災害，奇異的變故，產生有毒的氣體，傳播各種疾病，這些都是海中的龍神鬼王所為，所以才會有這些中毒、重病和憂愁煩惱。這些鬼神龍，都是世人的行為所感召而來的，例如射獵屠殺，用漁網和毒藥捕撈。
【English Translation】 English version: This is called one thing.
'When there are disasters in the world, when the weather is not harmonious, when the five grains are not abundant, when the people are hungry and impoverished, when they are not secure in their homeland, and desire to rebel and flee; even if the king and his subjects have abundant grain, they should remember impermanence, that life is difficult to preserve. Do not be stingy with grain and treasures, but know to cherish human life. You should arise with a compassionate heart, lend grain to them, and aid the poor and needy, in order to save their lives and allow them to live peacefully in their homeland. If you are miserly and greedy, and unwilling to give, you should carefully consider: 'When a person is first born, their soul comes empty, relying on the desire of their parents to form their body. In the mother's womb, it takes ten months to be born, and only with the parents' joy can life be preserved. On days of sorrow and anger, they will be aborted and killed. When suffering reaches its limit, they will die, but the soul will not perish, and will seek another body. Noble and wealthy, poor and lowly, are all determined by past actions. Official positions, salaries, lands, treasures, do not be deluded by these, so as to disturb high virtue. When life comes to an end, the body and treasures will ultimately remain in the world, and will not go with you. You should always cultivate the path of the scriptures with a compassionate heart, guided by the Buddha's bright teachings. Observe the people of the world as illusions and transformations, as dreams and echoes, all is empty, and cannot be maintained for long. Observe that all things in the world are like this, this is the true meaning. People are foolish and deluded, their minds hold inverted views, deceiving themselves and misleading others, like buying brass with the price of gold. After death, when the soul departs, they will surely fall into the three evil realms.' Carefully consider these principles; you should quickly give alms, race against life, and give to the poor beggars, the weak elderly, and the sick, according to what is appropriate, and do not let them die. If you maintain this mind, all the Buddhas of the ten directions, Bodhisattvas, great beings, dragons, gods, and spirits, will all have compassion. When life comes to an end, the soul will often be born into a noble and wealthy family, with body and mind at peace, disasters will not arise, and you will fully obtain your wishes, just as when the Buddha was in the world, offering to the Buddha's body, there is no difference, this is called the second thing.
'In the country, there are often robbers, water and fire disasters, strange events, poisonous gases, and various diseases spreading, all of which are caused by the dragon gods and ghost kings in the sea, which is why there are poisoning, serious illnesses, and worries. These dragon gods and ghosts are all caused by the actions of people, such as hunting and slaughtering, using fishing nets and poisons to catch.
死者。其魂神或墮海中為龍，或為有力太神化生之類，皆知宿命，忿怒宿怨，因作霧露吐惡毒氣，雨其國中。其時人民，或中毒死者，或但得病者，有相涂污者，皆由世人所作。不仁殘殺物命，展轉相怨；手自殺者，中毒即死；助其喜者，皆更困病；或相涂污，不相涂污者，皆由食肉，有相分者、不相分者。聽聰之士，覺知殺罪追人不置，以己度彼，正等無異。如此奉行，佛之弘道，行四等心，慈悲喜護，福自歸身。若彼殺家，以肉與己，慎莫食之。不食之者，雖處惡世、盜賊災變、毒氣之時，雖處其中，不相涂染。其帝王人民富有盈谷；孤獨鰥寡，衣食不充，疾病困篤，無以自濟，當給醫藥，糜粥訊息，令其得愈，命不橫盡。當明此人宿命行惡，不信三尊，背真向偽，慳貪所致，罪福分明，慎莫為惡；亦當慈心，以佛經法，教訓愚癡，令持經道。若活一人，使病得愈，示之善道，令持五戒，終身清潔，與侍佛身，其福正等，是謂三事也。
「世有高節，清潔無慾，沙門梵志，懷抱經典，言輒法律。帝王臣民，心當恭肅，詣稟律行。此曹高士，口之所陳，皆是諸佛之遺典也，令人去惡就善，恩倍于親，百有餘分，使人壽終不墮三塗，常當慈心恭肅向之。寧洋銅灌口，利刀截舌，慎莫謗毀此清潔之人；寧自斷手，
【現代漢語翻譯】 現代漢語譯本：死者，他們的靈魂可能會墮入海中變成龍，或者轉產生為有力量的大神等等，都能夠知曉前世的命運，因為前世的怨恨而心懷憤怒，於是製造霧氣和露水，吐出惡毒的氣體，降雨在那個國家之中。那時的人民，有的因為中毒而死，有的只是生病，有的人互相傳染，這些都是世人自己所作所為導致的。因為人們不仁慈，殘殺其他生物的性命，冤冤相報；親手殺生的人，中毒后立刻死亡；幫助他們作惡的人，病情會更加嚴重；互相傳染的人，以及沒有互相傳染的人，都是因為吃了肉，有一起分食的人，也有沒有一起分食的人。聽覺敏銳、有智慧的人，應該覺察到殺生的罪孽會緊追不捨，用自己的感受去衡量他人，其實都是一樣的。如果能夠這樣奉行，就是弘揚佛法，實行四種平等心，即慈、悲、喜、舍，福報自然會回到自己身上。如果那些以殺生為業的人家，用肉來供養自己，一定要謹慎，不要吃。不吃肉的人，即使身處惡劣的世道、盜賊橫行、災難頻發、毒氣瀰漫的時候，身處其中，也不會被污染。帝王和人民應該富裕，糧倉充盈；對於那些孤獨無依的老人、孤兒、寡婦，如果他們衣食不足，疾病纏身，沒有能力自救，應當給予他們醫藥，提供稀粥等食物，讓他們能夠痊癒，不至於意外死亡。應當明白這些人前世作惡，不相信佛、法、僧三寶，背離真理而追求虛偽，是由於吝嗇貪婪所導致的，罪和福的報應是分明的，一定要謹慎，不要作惡；也應當用慈悲心，用佛經的教法，教導愚昧無知的人，讓他們能夠誦持佛經。如果能夠救活一個人，使他的疾病痊癒，向他展示善良的道路，讓他能夠持守五戒，終身保持清凈，這和侍奉佛的功德是相等的，這就是所謂的三件事啊。 世間有品德高尚、清廉寡慾的沙門（出家修道的人）和梵志（婆羅門教的修行者），他們懷抱著經典，所說的話都符合法律。帝王、臣民，心中應當恭敬，前往請教律法和修行。這些高士所說的話，都是諸佛遺留下來的經典，能夠使人棄惡從善，他們的恩德勝過父母百倍以上，使人在壽命終結后不會墮入地獄、餓鬼、畜生三惡道，應當常常用慈悲心恭敬地對待他們。寧願被熔化的銅水灌入口中，用鋒利的刀割斷舌頭，也千萬不要誹謗這些清凈的人；寧願自己砍斷手，
【English Translation】 English version: The deceased, their souls may fall into the sea and become dragons, or be transformed into powerful great deities, etc., all of whom know their past lives, and harbor anger due to past grievances. Thus, they create fog and dew, and spew out poisonous gases, raining them down upon that country. At that time, the people, some die from poisoning, others merely fall ill, and some infect each other. All of this is caused by the actions of the people themselves. Because people are unkind and kill other living beings, they retaliate against each other. Those who kill with their own hands die immediately from poisoning; those who assist them in their evil deeds suffer even more from illness; those who infect each other, and those who do not infect each other, are all due to eating meat, some sharing it together, and some not sharing it together. Those who are keen of hearing and wise should realize that the sins of killing will relentlessly pursue them. Measure others by your own feelings, and you will see that they are all the same. If you can practice in this way, you are propagating the Buddha's teachings, practicing the four immeasurable minds, namely loving-kindness (慈, ci), compassion (悲, bei), sympathetic joy (喜, xi), and equanimity (舍, she), and blessings will naturally return to you. If those families who make a living by killing offer you meat, be careful not to eat it. Those who do not eat meat, even if they are in an evil world, amidst rampant thieves, frequent disasters, and pervasive poisonous gases, even if they are in the midst of it, will not be contaminated. The emperors and people should be wealthy, with granaries full. For those lonely and helpless elderly, orphans, and widows, if they lack clothing and food, and are afflicted with illnesses, unable to help themselves, they should be given medicine and provided with congee and other food, so that they can recover and not die prematurely. It should be understood that these people committed evil deeds in their past lives, do not believe in the Three Jewels (三尊, san zun) - Buddha, Dharma, and Sangha, turn away from the truth and pursue falsehood, and are caused by stinginess and greed. The retribution of sin and blessings is clear, so be careful not to do evil. You should also use compassion, and use the teachings of the Buddhist scriptures to teach the ignorant, so that they can recite and uphold the scriptures. If you can save one person, heal their illness, show them the path of goodness, and enable them to uphold the Five Precepts (五戒, wu jie), maintaining purity throughout their lives, the merit is equal to serving the Buddha. These are the so-called three things. In the world, there are noble and virtuous, pure and desireless Shramanas (沙門, sha men, wandering ascetics) and Brahmanas (梵志, fan zhi, priests), who embrace the scriptures, and whose words are in accordance with the law. Emperors, ministers, and people should be respectful in their hearts, and go to them to seek guidance on the law and practice. The words spoken by these noble scholars are all the scriptures left behind by the Buddhas, which can enable people to abandon evil and embrace goodness. Their kindness is more than a hundred times greater than that of parents, enabling people not to fall into the three evil realms (三塗, san tu) - hell, hungry ghosts, and animals after the end of their lives. You should always treat them with compassion and respect. Rather than having molten copper poured into your mouth, or having your tongue cut off with a sharp knife, never slander these pure people; rather than cutting off your own hand,
莫加之痛；寧自剖腹，出心燒之，無怒此人。設使愚者見佛經道，明知去就，由遠頑闇之群，馳就賢者之眾，講受聖典，以成高德。
「沙門梵志，無以貿買求利為身穢垢，心清行凈，猶明月珠；護持應器，勞身乞食，供口即止。不畜遺余，或居寺舍，或處山澤樹下冢間，皆知宿命，分別真偽製作經籍，為世橋樑，慈心多愍，坐起咒愿，帝王臣民，令國平夷。如此高士，德訓諸天龍鬼惻心，不務世俗故，不為情慾之失所見嘆述耳。國王臣民，若有智者，當尋求之，供所當得衣食床臥疾病醫藥，使其安隱，得講經戒，敷演訓導，坐禪念定，或從得道，或死得上天；衣食一國穢濁之人，不如盡心供養清凈道士一人，其福弘大，如佛在時供養佛身，正等無異，此謂四事也。
「帝王臣民，視此輩人，天龍、鬼神，無不擁護助之歡喜者也。」
佛告阿難：「吾前世時，行此四事，展轉受福，自致得佛，吾以是故，重說四事。阿難！汝當廣為諸天帝王臣民說之，所作善行，自得其福，終不唐捐。吾將滅度，四事累汝。」
阿難聞經，且悲且喜，前以頭面，為佛作禮。
佛說阿難四事經
【現代漢語翻譯】 現代漢語譯本： 莫迦的痛苦，寧願自己剖開肚子，取出心臟燒掉，也不要對這個人發怒。假設愚笨的人見到佛經的道理，明明知道該如何選擇，遠離愚昧黑暗的群體，奔向賢能的人群，講習接受聖典，以成就高尚的德行。 『沙門（Śrāmaṇa，出家修道者）和梵志（Brāhmaṇa，婆羅門修行者），不應該以貿易買賣來追求利益，以此作為自身的污垢。內心清凈，行為純潔，就像明亮的月亮和寶珠一樣。護持著應器（缽），辛勤地乞食，僅僅爲了維持生計。不積蓄剩餘的物品，或者居住在寺廟裡，或者處在山林、樹下、墳墓之間，都知道自己的宿命，能夠分辨真偽，製作經書，成為世間的橋樑，以慈悲之心憐憫眾生，坐立起臥都在咒愿，希望帝王臣民，國家能夠太平安寧。像這樣高尚的人士，他們的德行能夠訓誡諸天、龍、鬼神，使他們心生敬畏。他們不追求世俗的事務，所以不會因為情慾的過失而被世俗之人讚嘆。國王臣民，如果有智慧的人，應當去尋求他們，供給他們應得的衣食、床鋪、臥具、疾病醫藥，使他們能夠安穩，能夠講解經書戒律，敷衍訓導，坐禪念定，或者從中得道，或者死後能夠升上天界。供養一個國家的污濁之人，不如盡心供養一位清凈的道士，他的福報非常廣大，就像佛陀在世時供養佛身一樣，完全相同，沒有差別，這就是所謂的四事。』 『帝王臣民，看待這些修行之人，天龍、鬼神，沒有不擁護幫助他們，併爲此感到歡喜的。』 佛陀告訴阿難（Ānanda，佛陀的十大弟子之一）: 『我前世的時候，奉行這四事，輾轉獲得福報，最終成就了佛陀。我因此緣故，再次宣說這四事。阿難！你應該廣泛地為諸天、帝王、臣民宣說這四事，所做的善行，自己會得到福報，終究不會白費。我將要滅度，這四件事就託付給你了。』 阿難聽聞佛經，既悲傷又歡喜，上前以頭面，為佛陀作禮。 佛說阿難四事經
【English Translation】 English version: The pain of Moga; rather cut open one's own belly, take out the heart and burn it, than be angry at this person. Suppose a foolish person sees the teachings of the Buddha's scriptures, clearly knowing which way to go, departing from the crowd of ignorant darkness, and rushing to the assembly of the virtuous, lecturing and receiving the holy scriptures, so as to achieve high virtue. 'Śrāmaṇas (ascetics) and Brāhmaṇas (Brahmin ascetics) should not use trade and commerce to seek profit, taking this as the filth of their bodies. With pure hearts and pure conduct, they are like bright moons and jewels. Upholding their alms bowls, they laboriously beg for food, just to sustain their lives. They do not accumulate leftovers, or reside in temples, or dwell in mountains, forests, under trees, or among tombs. They all know their past lives, can distinguish truth from falsehood, create scriptures, and become bridges for the world. With compassionate hearts, they pity all beings, and in their sitting, standing, and lying down, they chant blessings, hoping that emperors, ministers, and the people, and the country can be peaceful and tranquil. Such noble people, their virtue can instruct the devas (gods), nāgas (dragons), and ghosts, causing them to feel awe. They do not pursue worldly affairs, so they are not praised by worldly people for the faults of their desires. Kings, ministers, and the people, if they are wise, should seek them out, providing them with the clothing, food, bedding, and medicine they deserve, so that they can be at peace, able to explain the scriptures and precepts, expound and instruct, practice meditation and concentration, or attain enlightenment from it, or ascend to heaven after death. Feeding a country of impure people is not as good as wholeheartedly supporting one pure ascetic; their merit is very great, just like offering to the Buddha's body when the Buddha was alive, exactly the same, without any difference. This is what is called the Four Requisites.' 'Emperors, ministers, and the people, when they look upon these practitioners, the devas (gods), nāgas (dragons), and ghosts, all protect and help them, and rejoice in it.' The Buddha told Ānanda (one of the Buddha's ten great disciples): 'In my past lives, I practiced these Four Requisites, and gradually received blessings, and finally attained Buddhahood. For this reason, I again proclaim these Four Requisites. Ānanda! You should widely proclaim these Four Requisites to the devas (gods), emperors, ministers, and the people. The good deeds you do, you will receive blessings yourself, and it will never be in vain. I am about to pass into parinirvana (final nirvana), and I entrust these Four Requisites to you.' Ānanda, hearing the sutra, was both sad and joyful, and came forward to prostrate before the Buddha with his head and face. The Sutra on the Four Requisites Spoken by the Buddha to Ānanda