T14n0544_辯意長者子經
大正藏第 14 冊 No. 0544 辯意長者子經
No. 544
辯意長者子經
後魏沙門法場譯
聞如是：
一時，佛在舍衛國祇樹給孤獨園，與千二百五十沙門俱，菩薩萬人。爾時，世尊與無央數大眾共會圍繞說法。
時舍衛城中有大長者子，名曰辯意，從五百長者子，各有五百侍從，來詣佛所，前以頭面著地，為佛作禮，卻坐一面。於時，辯意長者子察眾坐定，承佛威神，從坐起正衣服，儼然而前為佛作禮，長跪叉手，白佛言：「欲有所問，唯愿世尊慈愍敷演。世尊、至真！三界無上道德神化，濟度群萌普演權道，令眾得所，當來之世，五濁鼎沸三毒熾盛，以此相燒，無尊無卑毒念相向。若當臣王以貪國位，興師相伐身死名滅，當爾之時災及小民，若佛弟子四輩之眾，蒙佛遺恩得為道名，外著法衣內懷嫉妒，無有敬順轉相誹謗，揚惡遏善貢高非彼，此之人輩，皆是地獄餓鬼畜生之分，利一時之榮，不知後世劫數之殃，當以何法而開化之？唯愿世尊，具示教化，使將來人可蒙此福，得離三塗永處福堂。」
佛言：「善哉！善哉！辯意長者子，乃于佛前作師子吼，有所發起開化一切，當來愚闇兇惡之人，得蒙是義快如是乎！所欲問者莫得疑難，如來當爲
【現代漢語翻譯】 現代漢語譯本： 聞如是： 我聽到的是這樣的： 一時，佛在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama），與千二百五十沙門（shramana，出家修道者）俱，菩薩萬人。爾時，世尊與無央數大眾共會圍繞說法。 一時，佛陀在舍衛國祇樹給孤獨園，與一千二百五十位沙門一同，還有一萬位菩薩。當時，世尊與無數的大眾聚集在一起，被圍繞著說法。 時舍衛城中有大長者子，名曰辯意，從五百長者子，各有五百侍從，來詣佛所，前以頭面著地，為佛作禮，卻坐一面。於時，辯意長者子察眾坐定，承佛威神，從坐起正衣服，儼然而前為佛作禮，長跪叉手，白佛言：『欲有所問，唯愿世尊慈愍敷演。世尊、至真！三界無上道德神化，濟度群萌普演權道，令眾得所，當來之世，五濁鼎沸三毒熾盛，以此相燒，無尊無卑毒念相向。若當臣王以貪國位，興師相伐身死名滅，當爾之時災及小民，若佛弟子四輩之眾，蒙佛遺恩得為道名，外著法衣內懷嫉妒，無有敬順轉相誹謗，揚惡遏善貢高非彼，此之人輩，皆是地獄餓鬼畜生之分，利一時之榮，不知後世劫數之殃，當以何法而開化之？唯愿世尊，具示教化，使將來人可蒙此福，得離三塗永處福堂。』 當時，舍衛城中有一位大長者的兒子，名叫辯意，他帶領五百位長者的兒子，每位長者的兒子又各有五百位侍從，一同來到佛陀所在的地方，走到佛前，以頭面觸地，向佛陀行禮，然後退坐在一旁。這時，辯意長者子觀察到大家都已坐定，憑藉佛陀的威神之力，從座位上站起來，整理好衣服，莊重地走到佛前，向佛陀行禮，長跪合掌，對佛陀說：『我有些問題想要請教，只希望世尊慈悲憐憫，詳細地為我解說。世尊是至真之人！在三界之中，擁有無上的道德神化之力，救濟眾生，普遍地演說方便之法，使眾生各得其所。在將來的時代，五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）沸騰，三毒（指貪、嗔、癡）熾盛，人們因此互相殘害，無論尊貴還是卑賤，都懷著惡毒的念頭互相敵對。如果臣子或國王因為貪圖王位，發動戰爭互相攻打，最終身死名滅，那時災難就會降臨到百姓身上。如果佛陀的弟子，四眾（指比丘、比丘尼、優婆塞、優婆夷）之輩，蒙受佛陀的恩澤，得到了修道的名聲，卻表面上穿著法衣，內心懷著嫉妒，沒有恭敬順從之心，反而互相誹謗，宣揚惡行，壓制善行，貢高自大，否定他人，這樣的人，都是屬於地獄、餓鬼、畜生道的份，貪圖一時的榮華，卻不知道後世漫長劫數的災殃，應當用什麼方法來開導教化他們呢？希望世尊詳細地開示教化之法，使將來的人能夠蒙受這份福報，脫離三塗（指地獄道、餓鬼道、畜生道），永遠安住在幸福的處所。』 佛言：『善哉！善哉！辯意長者子，乃于佛前作師子吼，有所發起開化一切，當來愚闇兇惡之人，得蒙是義快如是乎！所欲問者莫得疑難，如來當爲 佛陀說：『好啊！好啊！辯意長者子，你能在佛前發出獅子吼般的聲音，有所發起，開導教化一切將來的愚昧、黑暗、兇惡之人，能夠蒙受這樣的意義真是太好了！你想要問的問題不要有所疑慮，如來會為你解答的。
【English Translation】 English version: Thus have I heard: Thus I have heard: At one time, the Buddha was in the Jeta Grove of Anathapindika (Anathapindika-arama) in Shravasti (舍衛國), together with twelve hundred and fifty shramanas (沙門, renunciates), and ten thousand Bodhisattvas. At that time, the World Honored One was surrounded by an immeasurable multitude, expounding the Dharma. At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, together with twelve hundred and fifty shramanas, and ten thousand Bodhisattvas. At that time, the World Honored One was surrounded by an immeasurable multitude, expounding the Dharma. At that time, in the city of Shravasti, there was a son of a great elder named Bianyi (辯意, Eloquent Intent), who, accompanied by five hundred sons of elders, each with five hundred attendants, came to the place where the Buddha was. They prostrated themselves before the Buddha with their heads touching the ground, paid homage, and then sat to one side. Then, Bianyi, the son of the elder, observing that the assembly was seated, relying on the majestic power of the Buddha, rose from his seat, adjusted his robes, and solemnly stepped forward to pay homage to the Buddha. Kneeling with his palms together, he said to the Buddha: 'I wish to ask some questions; may the World Honored One, with compassion, elaborate on them. World Honored One, the truly genuine one! With unsurpassed morality and spiritual transformation in the Three Realms, you deliver sentient beings and universally expound expedient means, enabling all to attain their proper place. In the future age, the Five Turbidities (五濁, Five Degenerations) will boil over, and the Three Poisons (三毒, greed, hatred, and delusion) will be rampant, burning each other with these. Without respect for superiors or compassion for inferiors, poisonous thoughts will be directed at one another. If ministers or kings, greedy for the throne, raise armies to attack each other, resulting in death and the extinction of their names, then calamities will befall the common people. If the fourfold assembly (四輩, monks, nuns, laymen, and laywomen) of Buddha's disciples, receiving the Buddha's remaining grace, gain a reputation for practicing the Way, but outwardly wear the Dharma robes while inwardly harboring jealousy, lacking respect and obedience, instead slandering each other, promoting evil and suppressing good, being arrogant and denigrating others, such people are destined for hell, hungry ghosts, and animals, benefiting from temporary glory but unaware of the calamities of countless kalpas in future lives. What Dharma should be used to enlighten and transform them? May the World Honored One fully reveal the teachings, so that future people may receive this blessing, escape the Three Wretched Realms (三塗, hell realm, hungry ghost realm, animal realm), and dwell forever in the abode of bliss.' At that time, in the city of Shravasti, there was a son of a great elder named Bianyi (Eloquent Intent), who, accompanied by five hundred sons of elders, each with five hundred attendants, came to the place where the Buddha was. They prostrated themselves before the Buddha with their heads touching the ground, paid homage, and then sat to one side. Then, Bianyi, the son of the elder, observing that the assembly was seated, relying on the majestic power of the Buddha, rose from his seat, adjusted his robes, and solemnly stepped forward to pay homage to the Buddha. Kneeling with his palms together, he said to the Buddha: 'I wish to ask some questions; may the World Honored One, with compassion, elaborate on them. World Honored One, the truly genuine one! With unsurpassed morality and spiritual transformation in the Three Realms, you deliver sentient beings and universally expound expedient means, enabling all to attain their proper place. In the future age, the Five Turbidities (referring to the defilements of the age, views, afflictions, beings, and life) will boil over, and the Three Poisons (referring to greed, hatred, and delusion) will be rampant, burning each other with these. Without respect for superiors or compassion for inferiors, poisonous thoughts will be directed at one another. If ministers or kings, greedy for the throne, raise armies to attack each other, resulting in death and the extinction of their names, then calamities will befall the common people. If the fourfold assembly (referring to monks, nuns, laymen, and laywomen) of Buddha's disciples, receiving the Buddha's remaining grace, gain a reputation for practicing the Way, but outwardly wear the Dharma robes while inwardly harboring jealousy, lacking respect and obedience, instead slandering each other, promoting evil and suppressing good, being arrogant and denigrating others, such people are destined for hell, hungry ghosts, and animals, benefiting from temporary glory but unaware of the calamities of countless kalpas in future lives. What Dharma should be used to enlighten and transform them? May the World Honored One fully reveal the teachings, so that future people may receive this blessing, escape the Three Wretched Realms (referring to the hell realm, hungry ghost realm, and animal realm), and dwell forever in the abode of bliss.' The Buddha said: 'Excellent! Excellent! Bianyi, son of the elder, you roar like a lion before the Buddha, initiating and enlightening all future ignorant and wicked people, enabling them to receive this meaning. How wonderful! Do not hesitate to ask what you wish to know; the Tathagata will answer you.'
分別說之。」
長者子辯意白佛言：「人何因緣得生天上？復何因緣來生人中？復何因緣生地獄中？復何因緣常生餓鬼中？復何因緣生畜生中？復何因緣常生尊貴眾人所敬？復何因緣生奴婢中為人所使？復何因緣生庶民中，口氣香潔身心常安，為人所譽不被誹謗？復何因緣得生為人，常被誹謗為人所憎，形狀醜惡身意不安常懷恐怖？復何因緣所生之處常與佛會，聞法奉持初不差違，遭遇知識逮得好心，若作沙門常得所愿？所問如是，唯愿世尊，分別解說，令此眾會得聞正教，愿使一切得濟彼安。」
佛告長者子辯意：「諦聽！諦聽！善思念之，吾當為汝解說妙要。有五事行得生天上。何謂為五？一者、慈心，不殺群生悉養物命令眾得安；二者、賢良，不盜他物佈施無貪濟諸窮乏；三者、貞潔，不犯外色男女護戒奉齋精進；四者、誠信，不欺於人護口四過無得貪欺；五者、不飲酒，不過口行；此五事乃得生天。」
爾時世尊，以偈頌曰：
「不殺得長壽， 無病常鮮肥， 一切受天位， 身安光景至。 不盜常大富， 自然錢財寶， 七寶為宮殿， 娛樂心常好。 男女俱不淫， 身體香潔凈， 所生常端正， 德行自然明； 不欺口氣香， 言語常聰明， 談論不
【現代漢語翻譯】 現代漢語譯本 分別解說。』
長者子辯意（a wealthy man's son named Bianyi）對佛說：『人們因為什麼因緣能夠生到天上？又因為什麼因緣來生到人間？又因為什麼因緣生到地獄中？又因為什麼因緣常生到餓鬼道中？又因為什麼因緣生到畜生道中？又因為什麼因緣常生到尊貴、受眾人尊敬的家庭？又因為什麼因緣生到奴婢中，被人使喚？又因為什麼因緣生到平民中，口氣香潔，身心常常安寧，被人稱讚而不被誹謗？又因為什麼因緣能夠生而為人，卻常常被人誹謗，被人憎恨，形狀醜惡，身心不安，常常懷有恐怖？又因為什麼因緣所生之處常常與佛相遇，聽聞佛法並奉行，從不違背，遭遇善知識，獲得好的心性，如果出家修行常能達成所愿？我所問的就是這些，希望世尊您分別解說，讓這裡的聽眾能夠聽聞正法，愿使一切眾生都能渡過苦海到達安樂的彼岸。』
佛告訴長者子辯意：『仔細聽！仔細聽！好好思考，我將為你解說其中的精妙之處。有五種行為可以使人升到天上。哪五種呢？第一，慈悲心，不殺害任何生物，悉心照料萬物，使眾生得到安寧；第二，賢良，不偷盜他人的財物，樂於佈施，不貪婪，救濟那些貧窮困苦的人；第三，貞潔，不犯邪淫，男女都遵守戒律，奉行齋戒，精進修行；第四，誠實守信，不欺騙他人，守護口業，避免四種過失，不貪圖欺騙；第五，不飲酒，不讓酒通過口。做到這五件事就能升到天上。』
這時，世尊用偈頌說道：
『不殺生者得長壽，沒有疾病且常年輕健壯，一切都能得到天上的果位，身心安樂，光彩照人。 不偷盜者常富有，自然擁有錢財珍寶，七寶築成宮殿，享受快樂，心情舒暢。 男女都不邪淫者，身體香潔乾淨，所生之處常端正，德行自然彰顯。 不欺騙者口氣香，言語常聰明，談論不
【English Translation】 English version 『Explain them separately.』
The son of a wealthy man, Bianyi (a wealthy man's son named Bianyi), said to the Buddha, 『Due to what causes and conditions are people born in the heavens? And due to what causes and conditions are they born among humans? And due to what causes and conditions are they born in hell? And due to what causes and conditions are they constantly born among the hungry ghosts? And due to what causes and conditions are they born among the animals? And due to what causes and conditions are they constantly born into noble families, respected by all? And due to what causes and conditions are they born as slaves, to be used by others? And due to what causes and conditions are they born among common people, with fragrant breath, and with body and mind constantly at peace, praised by others and not slandered? And due to what causes and conditions are they born as humans, yet constantly slandered, hated by others, with ugly forms, and with body and mind uneasy, constantly filled with fear? And due to what causes and conditions are they born in places where they constantly encounter the Buddha, hear and uphold the Dharma without ever deviating, encounter good teachers, and attain good minds, and if they become renunciants, they constantly attain their wishes? These are my questions. I hope that the World Honored One will explain them separately, so that this assembly may hear the true teachings, and may all beings be able to cross over to the other shore of peace.』
The Buddha told the son of a wealthy man, Bianyi, 『Listen carefully! Listen carefully! Think well on this, and I will explain the essential points for you. There are five practices that lead to birth in the heavens. What are the five? First, a compassionate heart, not killing any living beings, but caring for all things, so that all beings may find peace; second, virtuous conduct, not stealing the possessions of others, but giving generously, without greed, and helping those who are poor and destitute; third, chastity, not engaging in sexual misconduct, with both men and women upholding the precepts, observing fasts, and practicing diligently; fourth, honesty and trustworthiness, not deceiving others, guarding one's speech, avoiding the four verbal misdeeds, and not being greedy for deception; fifth, not drinking alcohol, not allowing it to pass one's lips. These five practices lead to birth in the heavens.』
At that time, the World Honored One spoke in verse, saying:
『Not killing leads to longevity, free from illness, constantly fresh and strong, all attain heavenly positions, with body and mind at peace, and radiant light. Not stealing leads to constant great wealth, naturally possessing money and treasures, with palaces made of the seven jewels, enjoying happiness, and with a constantly good mood. Both men and women not engaging in sexual misconduct, have bodies that are fragrant and pure, and are constantly born in beautiful places, with virtue naturally manifest. Not deceiving leads to fragrant breath, speech is constantly intelligent, discussions are not
謇吃， 所說眾奉行。 酒肉不過口， 無有誤亂意， 若當所生處， 天人常奉侍。 若其壽終后， 二十五神迎， 五福自然來， 光影甚煒煒。」
佛告辯意：「復有五事得生人中。何謂為五？一者、佈施，恩潤貧窮；二者、持戒，不犯十惡；三者、忍辱，不亂眾意；四者、精進，勸化懈怠；五者、一心，奉孝盡忠；是為五事，得生人中大富長壽端正威德，得為人主一切敬侍。」
爾時世尊，以偈頌曰：
「佈施得大富， 錢財而自然， 所生常尊貴， 輒得父余財。 持戒常完具， 奉受三尊教， 盡心不犯惡， 便得壽命長。 忍辱不亂眾， 瞋恚不犯人， 撾罵不還報， 所生常端正。 精進不懈怠， 常念奉持行， 所生輒豪強， 得為一切將。 一心不退轉， 忠信念反覆， 供事諸尊長， 所生無艱難。 若行此五事， 轉得為人主， 財力色端正， 自然勇猛將。」
佛復告辯意：「有五事行，死入地獄億劫乃出。何謂為五？一者、不信有佛法眾，而行誹謗輕毀聖道；二者、破壞佛寺尊廟；三者、四輩轉相謗毀，不信殃罪無敬順意；四者、反逆無有上下，君臣父子不相順從；五者、當來有欲為道者已得
【現代漢語翻譯】 現代漢語譯本 結巴的人（謇吃），所說的話大家都奉行。 不喝酒不吃肉，沒有迷惑混亂的念頭， 如果生在好的地方，天人和神仙常常侍奉。 如果壽命終結之後，二十五位神仙迎接， 五種福報自然到來，光芒非常明亮。
佛告訴辯意（一位菩薩的名字）: 『還有五件事可以讓人轉生到人間。哪五件呢？第一，佈施，恩惠滋潤貧窮的人；第二，持戒，不犯十惡；第三，忍辱，不擾亂大眾的心意；第四，精進，勸導感化懈怠的人；第五，一心一意，孝順父母，盡忠職守。』 這就是五件事，可以讓人轉生到人間，得到大富大貴、長壽、端正的容貌和威德，能夠成為受人尊敬侍奉的君主。
這時，世尊用偈頌說道：
『佈施可以得到大富，錢財自然而來， 所生之處常常尊貴，容易得到父親遺留的財產。 持戒常常能圓滿具足，奉行接受佛法僧三寶的教誨， 盡心盡力不犯惡事，便能得到長壽。 忍辱不擾亂大眾，嗔恨不冒犯他人， 被人打罵不還手，所生之處常常端正。 精進不懈怠，常常想著奉行佛法， 所生之處常常豪強，能夠成為一切將領。 一心一意不退轉，忠誠守信不反覆無常， 供養侍奉各位尊長，所生之處沒有艱難困苦。 如果奉行這五件事，進而能夠成為君主， 擁有財富、力量和端正的容貌，自然成為勇猛的將領。』
佛又告訴辯意（一位菩薩的名字）: 『有五種行為，死後會墮入地獄，億萬劫都難以出來。哪五種呢？第一，不相信有佛法僧三寶，反而誹謗輕視聖道；第二，破壞佛寺和尊廟；第三，佛門四眾互相誹謗詆譭，不相信有罪報，沒有恭敬順從的心意；第四，叛逆不分上下尊卑，君臣父子之間不互相順從；第五，當未來有想要修道的人，已經得道……』
【English Translation】 English version The stutterer (Jianchi), what he says, everyone follows. He doesn't drink wine or eat meat, and has no confused thoughts. If he is born in a good place, gods and humans will always serve him. If his life ends, twenty-five gods will greet him, Five blessings will come naturally, and the light will be very bright.
The Buddha told Bianyi (name of a Bodhisattva): 'There are also five things that can cause one to be reborn among humans. What are the five? First, giving alms, bestowing kindness on the poor; second, upholding the precepts, not violating the ten evils; third, forbearance, not disturbing the minds of the masses; fourth, diligence, encouraging and transforming the lazy; fifth, wholeheartedly, being filial to parents and loyal to one's duties.' These are the five things that can cause one to be reborn among humans, obtaining great wealth, longevity, an upright appearance, and majestic virtue, and being able to become a respected and served ruler.
At that time, the World Honored One spoke in verse:
'Giving alms brings great wealth, and money comes naturally, One is always noble in their place of birth, and easily obtains the wealth left by their father. Upholding the precepts is always complete, reverently receiving the teachings of the Three Jewels (Buddha, Dharma, Sangha), Wholeheartedly not committing evil deeds, one will obtain longevity. Forbearance does not disturb the masses, anger does not offend others, Being beaten and scolded without retaliation, one is always upright in their place of birth. Diligence without laziness, always thinking of upholding and practicing the Dharma, One is always powerful in their place of birth, able to become a general of all. Wholeheartedly without regression, loyal and trustworthy without fickleness, Serving and attending to all elders, one's place of birth has no difficulties. If one practices these five things, one can further become a ruler, Possessing wealth, strength, and an upright appearance, naturally becoming a brave general.'
The Buddha further told Bianyi (name of a Bodhisattva): 'There are five kinds of actions that, after death, will cause one to fall into hell for billions of kalpas and be difficult to escape. What are the five? First, not believing in the Three Jewels (Buddha, Dharma, Sangha), but instead slandering and belittling the holy path; second, destroying Buddhist temples and shrines; third, the four groups of Buddhists slandering and defaming each other, not believing in karmic retribution, and having no respectful and obedient intentions; fourth, rebelling without regard for superiors and inferiors, with rulers and subjects, fathers and sons not obeying each other; fifth, when in the future there are those who wish to cultivate the Way, having already attained...'
為道，便不順師教而自貢高輕慢謗師；是為五事死入地獄，展轉地獄無有出期。」
爾時世尊，以偈頌曰：
「世間愚癡人， 不信佛法眾， 愚意欲毀壞， 言佛無有神。 眼見善惡事， 故作眾罪行， 神祠而壞之， 利少得罪多。 末世諸四輩， 含毒懷嫉妒， 名利故相毀， 不知后罪重。 世間諸群臣， 父子惡相加， 財寶利名故， 無有敬順意。 當來諸惡人， 以得為沙門， 不奉受師教， 死受罪不輕。 行此五事者， 其罪不可說， 億劫地獄中， 諸佛不能救。
「複次，長者子！有五事行墮餓鬼中。何謂為五？一者、慳貪不欲佈施；二者、盜竊不孝二親；三者、愚冥無有慈心；四者、積聚財物不肯衣食；五者、不給父母兄弟妻子奴婢；是為五事墮餓鬼中。」
爾時，世尊以偈頌曰：
「慳貪不佈施， 私竊不養親， 藏積恐亡遺， 無慈于老人， 妻子及奴婢， 一皆不給與， 坐守財物死， 餓鬼甚為苦。 身不見衣裳， 腹大咽如針， 東西行求食， 洋銅灌其口， 不欲得飲之， 拍口強令咽， 一口入腹中， 肝肺腸胃爛。 如是之勤苦， 更歷數萬年， 罪畢乃得
【現代漢語翻譯】 現代漢語譯本： 『爲了求道，卻不聽從老師的教導，反而自以為是，貢高我慢，輕視誹謗老師；這就是五種導致死後墮入地獄的行為，在地獄中輾轉受苦，沒有脫離的期限。』
當時，世尊用偈頌說道：
『世間的愚癡之人，不相信佛法僧三寶，愚蠢地想要毀壞佛法，說佛沒有神力。明明看見善惡之事，卻故意去做各種罪惡的行為，毀壞神祠，得到的利益很少，招來的罪過卻很多。末法時代的各種僧眾，心懷惡毒，充滿嫉妒，爲了名利互相詆譭，不知道死後的罪過有多麼嚴重。世間的各種大臣，父子之間互相憎惡，爲了財寶名利，沒有恭敬順從的心意。未來的各種惡人，以得到供養為目的而出家為沙門（指僧人），不接受老師的教導，死後受到的罪過不輕。做了這五件事的人，他們的罪過不可說，即使在億萬劫的地獄中，諸佛也無法救度。』
『再者，長者子！有五種行為會導致墮入餓鬼道中。哪五種呢？一是，吝嗇貪婪，不願佈施；二是，偷盜，不孝順父母雙親；三是，愚昧無知，沒有慈悲心；四是，積聚財物，不肯用來穿衣吃飯；五是，不供給父母、兄弟、妻子、奴婢；這就是導致墮入餓鬼道中的五種行為。』
當時，世尊用偈頌說道：
『吝嗇貪婪不肯佈施，偷偷摸摸不贍養雙親，積攢財物害怕丟失，對老人沒有慈悲心，對妻子以及奴婢，一概不給予，只是坐著守護財物而死去，墮入餓鬼道中非常痛苦。身體上沒有衣裳蔽體，肚子大得像鼓，咽喉細得像針，東西奔走尋求食物，卻被灌入滾燙的銅汁，不想要喝，卻被拍打嘴巴強行灌入，一口銅汁進入腹中，肝臟、肺、腸胃都被燒爛。像這樣的勤勞辛苦，還要經歷數萬年，罪業完畢才能得到解脫。
【English Translation】 English version: 『Those who seek the path, yet disobey their teachers, becoming arrogant, conceited, and scornful, slandering their teachers; these are the five actions that lead to death and descent into hell, where they will endlessly transmigrate without hope of escape.』
At that time, the World Honored One spoke in verse:
『The foolish people of the world do not believe in the Buddha, the Dharma, and the Sangha (the Triple Gem). In their ignorance, they seek to destroy the Dharma, claiming the Buddha has no divine power. Though they see good and evil deeds, they deliberately commit various sinful acts, destroying shrines, gaining little benefit but incurring much sin. In the degenerate age, various members of the Sangha harbor malice and jealousy, slandering each other for fame and gain, unaware of the heavy sins they will bear after death. The various ministers of the world, fathers and sons, hate each other, lacking respect and obedience due to wealth and fame. The evil people of the future will become Shramanas (monks) for the sake of offerings, not following the teachings of their teachers, and the sins they suffer after death will not be light. Those who commit these five acts, their sins are unspeakable; even in the hells for billions of kalpas (eons), the Buddhas cannot save them.』
『Furthermore, son of a wealthy man! There are five actions that cause one to fall into the realm of hungry ghosts. What are the five? First, being stingy and greedy, unwilling to give alms; second, stealing and being unfilial to one's parents; third, being ignorant and lacking compassion; fourth, hoarding wealth and refusing to use it for clothing and food; fifth, not providing for one's parents, siblings, wife, children, and servants; these are the five actions that cause one to fall into the realm of hungry ghosts.』
At that time, the World Honored One spoke in verse:
『Stingy and greedy, unwilling to give alms, secretly stealing and not supporting parents, hoarding wealth and fearing loss, having no compassion for the elderly, not providing for wife, children, and servants, just sitting and guarding wealth until death, the suffering as a hungry ghost is extreme. The body has no clothes to cover it, the belly is as big as a drum, the throat as thin as a needle, running east and west seeking food, yet molten copper is poured into the mouth, unwilling to drink it, but forced to swallow it by slapping the mouth, one mouthful entering the belly, the liver, lungs, intestines, and stomach are all burned. Such diligence and hardship must be endured for tens of thousands of years before the sins are exhausted and liberation is attained.』
出， 生為貧賤人。
「複次，長者子！又有五事，作畜生行墮畜生中。何謂為五？一者、犯戒私竊偷盜；二者、負債抵而不償；三者、殺生以身償之；四者、不喜聽受經法；五者、常以因緣艱難齋戒施會以俗為緣；是為五事生畜生中。」
於是，世尊以偈頌曰：
「常私竊盜人物， 負錢財抵不償， 喜殺生獵魚網， 作俗緣不法會， 無誠信不知道， 去來事今現在。 作眾罪不自覺， 稍稍積墮畜生， 牛馬象驢駱駝， 豬羊犬不可數， 常負重死剝皮， 如是苦甚叵當。
「複次，長者子！又有五事，得為尊貴眾人所敬。何謂為五？一者、佈施周惠普廣；二者、禮敬佛法三寶及諸長老；三者、忍辱無有瞋恚；四者、柔和謙下；五者、博聞學誦經戒；是為五事得為尊貴眾人所敬。」
爾時世尊，以偈頌曰：
「佈施常等心， 普濟令眾安， 色力壽無病， 親厚皆蒙恩。 敬佛三寶者， 禮事諸尊長， 所生為尊貴， 常得一切禮。 忍辱無瞋恚， 生輒得端正， 眾人見歡喜， 視之無厭足， 心調能柔和， 謙讓而敬順， 學問誦習經， 乃為人中尊。
「複次，長者子！又有五事，常生卑賤為人奴婢。何謂
【現代漢語翻譯】 現代漢語譯本： 出生在貧困家庭。
『再者，長者子（Kulasunu，對有德長者的稱呼）！又有五件事，做了畜生的行為就會墮入畜生道中。哪五件呢？第一，違犯戒律，私自偷竊；第二，欠債卻賴著不還；第三，殺生而以自身償還；第四，不喜歡聽聞和接受經法；第五，常常以各種因緣為借口，吝嗇于齋戒和佈施，總是以世俗的理由推脫。這就是導致墮入畜生道的五件事。』
於是，世尊（Buddha，覺悟者）用偈頌說道：
『常常私自偷竊他人的財物，欠下錢財卻抵賴不償還，喜歡殺生，用漁獵的網捕殺動物，以世俗的理由舉辦不合法的集會，沒有誠信，不知道過去、未來和現在的事情。做了各種罪惡卻不自覺醒，一點點地積累最終墮入畜生道，變成牛、馬、象、驢、駱駝，豬、羊、狗等數不清的動物，常常揹負重物，死後還要被剝皮，這樣的痛苦實在難以承受。』
『再者，長者子！又有五件事，能使人得到尊貴，受眾人尊敬。哪五件呢？第一，佈施周到，恩惠普及而廣泛；第二，禮敬佛法三寶（Buddha，Dharma，Sangha，佛，法，僧）以及各位長老；第三，忍辱，沒有瞋恚之心；第四，性格柔和謙遜；第五，廣博地聽聞、學習和背誦經書和戒律。這就是能使人得到尊貴，受眾人尊敬的五件事。』
這時，世尊用偈頌說道：
『佈施時常懷平等之心，普遍救濟，使眾生安樂，使人獲得好的容貌、力量、壽命和健康，親近的人都蒙受恩惠。尊敬佛、法、僧三寶的人，禮敬侍奉各位尊長，所生之處必為尊貴，常常得到一切人的尊敬。忍辱而不生瞋恚，出生就能得到端正的相貌，眾人見了都心生歡喜，怎麼看都不會厭倦。內心調伏，能夠柔和謙遜，謙讓恭敬順從他人，勤奮學習誦讀經書，這樣的人就是人中的尊者。』
『再者，長者子！又有五件事，會使人常常出生在卑賤的地位，成為別人的奴婢。哪五件呢？'
【English Translation】 English version: Born into poverty.
'Furthermore, Kulasunu (a term of address for a virtuous elder)! There are also five things that, by acting like animals, cause one to fall into the animal realm. What are the five? First, violating precepts, secretly stealing; second, owing debts and refusing to repay them; third, killing living beings and repaying with one's own life; fourth, disliking listening to and receiving the teachings of the scriptures; fifth, often using various excuses to be stingy with fasting and almsgiving, always using worldly reasons to avoid them. These are the five things that lead to falling into the animal realm.'
Then, the Buddha (the Awakened One) said in verse:
'Often secretly stealing other people's property, owing money and refusing to repay it, delighting in killing, using hunting and fishing nets to kill animals, holding unlawful gatherings with worldly reasons, lacking integrity, not knowing the past, future, and present. Committing various sins without realizing it, gradually accumulating them and eventually falling into the animal realm, becoming countless animals such as cows, horses, elephants, donkeys, camels, pigs, sheep, and dogs, constantly bearing heavy burdens, and being skinned after death. Such suffering is truly unbearable.'
'Furthermore, Kulasunu! There are also five things that can cause one to be honored and respected by all. What are the five? First, giving alms thoroughly, with widespread and universal kindness; second, paying homage to the Buddha (Buddha, the awakened one), the Dharma (Dharma, the teachings), and the Sangha (Sangha, the community) – the Three Jewels – and all the elders; third, being patient and without anger; fourth, being gentle and humble; fifth, widely hearing, learning, and reciting scriptures and precepts. These are the five things that can cause one to be honored and respected by all.'
At that time, the Buddha said in verse:
'Giving alms with a constant and equal mind, universally helping and bringing peace to all beings, enabling people to obtain good looks, strength, longevity, and health, and allowing close ones to receive grace. Those who respect the Buddha, Dharma, and Sangha – the Three Jewels – and who pay homage to and serve all elders, will be born in a noble place and will always receive the respect of all. Being patient and without anger, one will be born with a dignified appearance, and all who see them will rejoice and never tire of looking. With a tamed heart, being gentle and humble, yielding and respectfully obedient to others, diligently learning and reciting scriptures, such a person is the most honored among people.'
'Furthermore, Kulasunu! There are also five things that will cause one to be constantly born into a lowly position, becoming a slave to others. What are the five?'
為五？一者、憍慢不敬二親；二者、剛強無恭恪心；三者、放逸不禮三尊；四者、盜竊以為生業；五者、負債逃避不償；是為五事，常生卑賤奴婢之中。」
爾時，世尊以偈頌曰：
「若有愚騃人， 憍慢於二親， 無有恭恪心， 後生輒卑賤， 三寶不禮事， 剛強於尊老， 無慈孝於人， 生輒為奴婢。 放心恣其意， 盜竊人財物， 負債不欲償， 後生奴婢中。 衣食仰於人， 走使不自在， 功力償其主， 罪畢乃得出。
「複次，長者子！又有五事，得生人中口氣香潔身心常安，為人所譽不被誹謗。何謂為五？一者、至誠不欺於人；二者、誦經無有彼此；三者、護口不謗聖道；四者、教人遠惡就善；五者、不求人之長短；是為五事，生於人中口氣香潔身意常安，為人所譽不被誹謗。」
爾時世尊，以偈頌曰：
「恭敬於三寶， 不憍慢二親， 至誠不欺誑， 是行人所敬。 護口不誹謗， 等心於一切， 勸人遠罪行， 誦習念正法。 世人不憍慢， 相敬如父母， 遏惡而揚善， 如是得佛疾。
「複次，長者子！又有五事，若在人中常被誹謗，為人所憎形體醜惡，心意不安常懷恐怖。何謂為五？一者、常無至誠
【現代漢語翻譯】 現代漢語譯本： 『哪五種呢？第一，驕傲自大，不尊敬父母；第二，剛愎自用，沒有恭敬之心；第三，放縱自己，不禮敬佛、法、僧三寶（Sanbao）；第四，以盜竊為生；第五，欠債逃避，不償還。這五件事，會讓人常常出生在卑賤的奴婢之中。』 當時，世尊（Shizun）用偈頌說道： 『如果有人愚蠢無知，驕傲自大，不尊敬父母，沒有恭敬之心，死後就會出生在卑賤的地位。對三寶（Sanbao）不禮敬，對尊長老人剛愎自用，對人沒有慈悲孝順之心，出生后就會成為奴婢。放縱自己的心意，盜竊別人的財物，欠債不想償還，死後就會出生在奴婢之中。衣食依靠別人，被驅使不自由，用勞力償還主人，罪業完畢才能脫身。』 『再者，長者子（Zhangzhezi）！又有五件事，能使人出生在人道中口氣清新，身心常常安寧，被人稱讚而不被誹謗。哪五件呢？第一，真誠待人，不欺騙別人；第二，誦讀經典，沒有分別心；第三，守護口業，不誹謗聖道；第四，教導別人遠離惡行，趨向善良；第五，不議論別人的缺點。這五件事，能使人出生在人道中口氣清新，身心安寧，被人稱讚而不被誹謗。』 當時世尊（Shizun），用偈頌說道： 『恭敬三寶（Sanbao），不驕傲自大，尊敬父母，真誠待人，不欺騙別人，這樣的人會被人尊敬。守護口業，不誹謗，以平等心對待一切眾生，勸人遠離罪惡的行為，誦讀學習正法。世人不驕傲自大，互相尊敬如同父母，阻止惡行而宣揚善行，這樣就能迅速成佛。』 『再者，長者子（Zhangzhezi）！又有五件事，如果人在人道中常常被人誹謗，被人憎恨，形體醜陋，心意不安，常常懷有恐懼。哪五件呢？第一，常常沒有真誠心。
【English Translation】 English version: 'What are the five? First, being arrogant and disrespectful to one's parents; second, being stubborn and lacking a respectful heart; third, being indulgent and not revering the Three Jewels (Sanbao); fourth, making a living by stealing; fifth, owing debts and evading repayment. These five things cause one to be constantly born among the lowly slaves.' At that time, the World Honored One (Shizun) spoke in verse: 'If there are foolish and ignorant people, arrogant towards their parents, without a respectful heart, they will be born into a lowly state in their next life. Not revering the Three Jewels (Sanbao), being stubborn towards elders, without compassion and filial piety towards others, they will be born as slaves. Indulging their minds, stealing other people's property, unwilling to repay debts, they will be born among slaves in their next life. Relying on others for food and clothing, being ordered around without freedom, repaying their masters with labor, they can only be freed when their sins are exhausted.' 'Furthermore, son of a wealthy man (Zhangzhezi)! There are also five things that enable one to be born among humans with fresh breath, a constantly peaceful body and mind, praised by others and not slandered. What are the five? First, being sincere and not deceiving others; second, reciting scriptures without discrimination; third, guarding one's speech and not slandering the holy path; fourth, teaching others to stay away from evil and move towards goodness; fifth, not seeking the faults of others. These five things enable one to be born among humans with fresh breath, a peaceful body and mind, praised by others and not slandered.' At that time, the World Honored One (Shizun) spoke in verse: 'Revering the Three Jewels (Sanbao), not being arrogant towards one's parents, being sincere and not deceiving, such a person is respected by others. Guarding one's speech and not slandering, treating everyone with an equal mind, encouraging people to stay away from sinful actions, reciting and studying the correct Dharma. People in the world are not arrogant, respecting each other like parents, stopping evil and promoting good, in this way one can quickly attain Buddhahood.' 'Furthermore, son of a wealthy man (Zhangzhezi)! There are also five things that, if one is among humans, one is often slandered, hated by others, has an ugly form, an uneasy mind, and is constantly filled with fear. What are the five? First, constantly lacking sincerity.'
欺詐於人；二者、大會有說法處而誹謗之；三者、見諸同學而輕試之；四者、不見他事而為作過；五者、兩舌斗亂彼此；是為五事，若在人中常被誹謗，為人所憎形體醜惡，心意不寧常懷恐怖。」
爾時世尊，以偈頌曰：
「欺詐迷惑眾， 常無有至誠， 心口而作行， 令身受罪重。 若生地獄中， 鐵鉤鉤舌出， 洋銅灌其口， 晝夜不懈休。 若當生為人， 口氣常腥臭， 人見便不喜， 無有和悅歡。 常遇縣官事， 為人所譏論， 遭逢眾厄難， 心意初不安， 死還入地獄， 出則為畜生， 展轉五道中， 不脫眾苦難。
「複次，長者子！又有五事，所生之處常與佛法眾會初不差違，見佛聞法便得好心，若作沙門即得所愿。何謂為五？一者、身奉三寶勸人令事；二者、作佛形像當使鮮潔；三者、常奉師教不犯所受；四者、普慈一切與身正等如愛赤子；五者、所受經法晝夜諷誦；是為五事，所生之處常與佛法眾會初不差違，見佛聞法便得好心，若作沙門即得所愿。」
爾時世尊，以偈頌曰：
「奉敬三尊寶， 教化勸令事， 作佛形像好， 奉諸尊師教。 當視一切人， 與身等無異， 彼我悉平等， 行是會佛前。
【現代漢語翻譯】 現代漢語譯本： 『欺騙他人；第二，在法會講法的地方誹謗；第三，輕視和嘲弄其他修行者；第四，無中生有，捏造過錯；第五，兩舌挑撥，製造矛盾。』這是五種行為，如果做了這些事，就會常常被人誹謗，被人憎恨，形體醜陋，內心不安寧，常常懷有恐懼。
這時，世尊用偈頌說：
『欺騙迷惑大眾，常常沒有真誠，心口不一，這樣的行為會使自身遭受沉重的罪孽。如果墮入地獄，舌頭會被鐵鉤鉤出，被灌入滾燙的銅汁，日夜不停歇。如果轉生為人，口氣常常腥臭，人們見了就不喜歡，沒有和悅的歡喜。常常遇到官司，被人譏諷議論，遭遇各種厄難，內心始終不得安寧，死後還要墮入地獄，出來后則變為畜生，在五道中輾轉輪迴，無法脫離各種苦難。』
『再者，長者子（指有德行的富家子弟）！又有五種行為，能使人所生之處常常不與佛法集會相違背，見到佛，聽聞佛法，便能生起好的心念，如果出家修行，就能實現願望。什麼是這五種行為呢？第一，自身奉行三寶（佛、法、僧），勸導他人也去信奉；第二，製作佛的形像，並且保持乾淨整潔；第三，常常遵奉師長的教導，不違犯所受的戒律；第四，普遍慈愛一切眾生，視他們與自身平等，如同愛護自己的孩子；第五，對於所受持的經法，晝夜諷誦。』這就是五種行為，能使人所生之處常常不與佛法集會相違背，見到佛，聽聞佛法，便能生起好的心念，如果出家修行，就能實現願望。
這時，世尊用偈頌說：
『奉敬三寶，教化勸導他人信奉，製作美好的佛像，遵奉各位尊師的教導。應當看待一切人，與自身平等沒有差異，彼此都平等，這樣修行就能在佛前集會。』
【English Translation】 English version: 『Deceiving others; second, slandering where the Dharma (teachings) is being explained in a great assembly; third, belittling and mocking fellow practitioners; fourth, fabricating faults without any basis; fifth, using divisive speech to create discord. These are the five actions. If one engages in these, one will often be slandered, hated by others, have an ugly appearance, and experience constant anxiety and fear.』
At that time, the World Honored One spoke in verse:
『Deceiving and confusing the masses, often without sincerity, acting with inconsistency between mind and speech, such actions will cause oneself to suffer heavy consequences. If one falls into hell, one's tongue will be pulled out with iron hooks, and molten copper will be poured into one's mouth, day and night without ceasing. If one is reborn as a human, one's breath will often be foul-smelling, and people will dislike seeing them, without any joy or delight. One will often encounter legal troubles, be ridiculed and criticized by others, and encounter various calamities, with a mind that is never at peace. After death, one will again fall into hell, and after that, be reborn as an animal, revolving in the five paths, unable to escape various sufferings.』
『Furthermore, son of a wealthy man (referring to a virtuous son of a wealthy family)! There are also five actions that ensure one is always in accordance with the assemblies of the Buddha's teachings wherever one is born, and upon seeing the Buddha and hearing the Dharma, one will develop good thoughts, and if one becomes a renunciate, one will achieve one's aspirations. What are these five actions? First, personally upholding the Three Jewels (Buddha, Dharma, Sangha) and encouraging others to do the same; second, creating images of the Buddha and keeping them clean and pure; third, always following the teachings of one's teachers and not violating the precepts one has received; fourth, universally loving all beings, treating them as equal to oneself, like cherishing one's own child; fifth, reciting the sutras one has received, day and night.』 These are the five actions that ensure one is always in accordance with the assemblies of the Buddha's teachings wherever one is born, and upon seeing the Buddha and hearing the Dharma, one will develop good thoughts, and if one becomes a renunciate, one will achieve one's aspirations.
At that time, the World Honored One spoke in verse:
『Revering and respecting the Three Jewels, teaching and encouraging others to believe, creating beautiful images of the Buddha, following the teachings of all venerable teachers. One should regard all people as equal to oneself, without difference, treating each other equally, practicing in this way will allow one to gather before the Buddha.』
晝夜常學問， 智慧是大寶， 開悟諸盲冥， 普使知道真。」
於是，長者子辯意聞佛說五十事要法之義，欣然歡喜逮得法忍，五百長者子皆得法眼凈，又諸會者各得其志。於是，辯意即從座起，為佛作禮，長跪叉手白佛言：「善哉！世尊！快說此法，乃令會者得聞其所，復使將來濟度厄難。唯愿世尊，過於貧聚及諸眾會，明日日中屈于舍食。」爾時，世尊默然而許。諸長者子為佛作禮歡喜而去。
辯意到舍白父母言：「今所請者人中難有，名曰如來，無上法師，三界無比。」便告其妻，令設飯食即尋具饌。
明日世尊與諸大眾，往到其家就坐儼然。時辯意長者子父母眷屬，前禮佛足，各自供侍。辯意起行澡水，敬意奉食。下食未訖，有一乞兒前歷座乞，佛未咒愿，無敢與者，遍無所得，瞋恚而出，便生惡念：「此諸沙門放逸愚惑，有何道哉？貧者從乞，無心見與。長者迷惑，用為飯此無慈愍意，吾為王者，以鐵輞車轢斷其頭！」言已便去。
佛達嚫訖，有一乞兒來入乞丐，座中眾人各各與之，大得飯食，歡喜而去，即生念言：「此諸沙門皆有慈心，憐吾貧寒，施食充飽，得濟數日。善哉！長者！乃能供事此等大士，其福無量。吾為王者，當供養佛及眾弟子，乃至七日之中，當報今
【現代漢語翻譯】 『日夜不停地學習探問，智慧是最大的珍寶， 開啟那些盲昧無知的人，普遍使他們知道真理。』
於是，長者子辯意（一位長者的兒子，名為辯意）聽聞佛陀宣說五十事要法的意義，欣然歡喜，獲得了法忍（對佛法的認可和接受），五百位長者子都獲得了清凈的法眼（對佛法的正確認識），其他在場的人也都各自實現了自己的願望。於是，辯意立即從座位上站起來，向佛陀行禮，長跪合掌對佛陀說：『太好了！世尊！您宣說此法真是太及時了，使在場的人能夠聽聞到，又使未來的人能夠得到救濟，脫離困厄災難。唯愿世尊您能光臨寒舍，明天中午到我的住所接受供養。』當時，世尊默然應許。各位長者子向佛陀行禮，歡喜地離開了。
辯意回到家中，告訴父母說：『今天我所邀請的人，在人世間很難遇到，他的名字叫如來（佛陀的稱號），是無上的法師，在三界之中沒有誰能與他相比。』然後告訴他的妻子，準備飯食，立即準備好了。
第二天，世尊與各位弟子，來到辯意的家中，端正地坐下。當時，辯意長者子的父母和家眷，上前禮拜佛足，各自進行供養。辯意起身行澡水禮（為佛陀洗手），恭敬地奉上食物。在用餐還沒有結束的時候，有一個乞丐來到座位前乞討，佛陀還沒有祝願，沒有人敢給他食物，乞丐到處乞討都沒有得到，於是生氣地離開了，心中產生了惡念：『這些沙門（出家人）放縱懈怠，愚蠢迷惑，有什麼道行呢？貧窮的人向他們乞討，他們一點也不想給。這個長者也被迷惑了，用食物供養這些沒有慈悲心的人，如果我做了國王，就要用鐵輪車碾斷他們的頭！』說完就離開了。
佛陀接受供養完畢后，又有一個乞丐前來乞討，座位中的人們各自給他食物，乞丐得到了很多的飯食，歡喜地離開了，心中產生了這樣的想法：『這些沙門都具有慈悲心，憐憫我的貧窮，施捨食物讓我吃飽，可以維持好幾天。太好了！這位長者真是有福報，竟然能夠供養這些大德之士，他的福報真是無量無邊。如果我做了國王，應當供養佛陀和他的弟子們，甚至在七天之中，來報答今天的恩情。』
【English Translation】 'Day and night constantly learning and inquiring, wisdom is the greatest treasure, Enlightening those who are blind and ignorant, universally enabling them to know the truth.'
Then, the elder's son, Bianyi (son of an elder, named Bianyi), hearing the Buddha explain the meaning of the fifty essential Dharmas, was delighted and attained Dharma-kṣānti (acceptance and recognition of the Dharma), five hundred elders' sons all attained the pure Dharma-eye (correct understanding of the Dharma), and all those present achieved their respective aspirations. Thereupon, Bianyi immediately rose from his seat, bowed to the Buddha, knelt with his palms together, and said to the Buddha: 'Excellent! World-Honored One! Your exposition of this Dharma is most timely, enabling those present to hear it, and also enabling future generations to be rescued from calamities and difficulties. May the World-Honored One condescend to visit my humble dwelling and accept offerings at my residence tomorrow at noon.' At that time, the World-Honored One silently assented. The elders' sons bowed to the Buddha and departed with joy.
Bianyi returned home and told his parents: 'The one I have invited today is rare to encounter in the world, his name is Tathagata (title of the Buddha), the unsurpassed Dharma teacher, unparalleled in the three realms.' Then he told his wife to prepare food, and she immediately prepared it.
The next day, the World-Honored One, with his disciples, arrived at Bianyi's home and sat down properly. At that time, the parents and family members of the elder's son, Bianyi, came forward to bow at the Buddha's feet and made offerings. Bianyi rose to perform the water-washing ritual (washing the Buddha's hands) and respectfully offered food. Before the meal was finished, a beggar came to beg at each seat, but before the Buddha had given his blessing, no one dared to give him anything. Having received nothing, the beggar left in anger, harboring evil thoughts: 'These śrāmaṇas (monastics) are indulgent and deluded, what Dharma do they possess? When the poor beg from them, they have no intention of giving. This elder is also deluded, offering food to these people who have no compassion. If I become king, I will crush their heads with iron-wheeled carts!' Having said this, he departed.
After the Buddha finished accepting the offerings, another beggar came to beg, and the people in the assembly each gave him food. The beggar received much food and left with joy, thinking: 'These śrāmaṇas all have compassionate hearts, pitying my poverty, giving me food to fill my belly, enough to sustain me for several days. Excellent! This elder is truly blessed to be able to make offerings to such great beings, his merit is immeasurable. If I become king, I shall make offerings to the Buddha and his disciples, even for seven days, to repay today's kindness.'
日飢渴之恩。」言已便去。佛食已訖說法，即還精舍之中。佛告阿難：「從今以後嚫訖下食以此為常。」
時二乞兒展轉乞丐，到他國中臥于道邊深草之中。時彼國王忽然崩亡，無有系嗣。時國相師明知相法，讖書記曰：「當有賤人應為王者。」諸臣百官千乘萬騎，案行國界，誰應為王。顧見道邊深草之中，上有云蓋。相師指曰：「中有神人！」即見乞兒，相應為王。諸臣拜謁，各稱曰臣。
乞兒驚愕，自云下賤非是王種。皆言應相，非是強力。沐浴香湯，著王者之服，光相儼然，稱善無量，導從前後，回車入國。時惡念者在於深草中，臥寐不覺，車轢斷其頭。王到國中，陰陽和調，四氣隆赫，人民安樂，稱王之德。
爾時國王自念：「昔者貧窮之人，以何因緣得為國王？昔行乞時，得蒙佛恩，大得飯食，便生善念，得為王者，供養七日，佛之恩德今已果之。」即召群臣，遙向舍衛國燒香作禮。即遣使者，往請佛言：「蒙世尊遺恩，得為人王，愿屈尊神，來化此國愚冥之人，得見教訓。」於是佛告諸弟子：「當受彼請。」
佛與弟子無央數眾往到彼國。時王出迎，與諸群臣稽首佛足，燒香散華，伎樂供養。佛入宮中即以就座，王起行水，供設飯食，須臾以訖。爾時，國王為佛作禮前白佛言：
【現代漢語翻譯】 現代漢語譯本：『報答太陽下飢渴時得到的恩惠。』說完就離開了。佛陀用齋完畢后說法，然後返回精舍。佛陀告訴阿難：『從今以後，接受供養後分發食物就以此為常例。』
當時有兩個乞丐輾轉乞討，到了另一個國家，睡在路邊的深草叢中。當時那個國家的國王忽然駕崩，沒有留下繼承人。國相精通相術，根據預言書上說：『應當有**（此處原文缺失，指具有特殊命相的人）應成為國王。』於是眾臣百官率領著無數車馬，在全國範圍內尋找，看誰應成為國王。他們看到路邊的深草叢中，上方有云彩覆蓋。相師指著說：『其中有神人！』隨即發現了乞丐，認為他具有成為國王的命相。眾臣上前拜見，都自稱是臣子。
乞丐驚慌失措，自稱**（此處原文缺失，指自己）不是王族血統。眾臣都說這是天命所歸，不是靠強力可以改變的。於是為他沐浴香湯，穿上國王的服裝，他的光彩和相貌儼然就是國王，大家都讚歎不已。眾人簇擁著他，前後護衛，回車進入國都。當時一個心懷惡意的人躺在深草叢中，睡著了沒有察覺，被車輪碾斷了頭。國王到達國都后，風調雨順，四季興盛，人民安樂，都稱讚國王的德行。
這時國王心中想：『我過去是個貧窮的人，是由於什麼因緣才能成為國王呢？過去行乞的時候，得到佛陀的恩惠，得到了豐盛的飯食，便生起了善念，因此才能成為國王，供養佛陀七日，佛陀的恩德如今已經應驗了。』於是召集群臣，遙向舍衛國燒香行禮。隨即派遣使者，前往邀請佛陀說：『蒙受世尊的恩澤，得以成為人王，希望您能屈尊降臨，教化這個國家愚昧無知的人民，讓他們得以接受教誨。』於是佛陀告訴眾弟子：『應當接受他們的邀請。』
佛陀與無數弟子前往那個國家。國王親自出迎，與眾群臣一起頂禮佛足，燒香散花，用音樂歌舞供養佛陀。佛陀進入王宮后就座，國王親自為佛陀行水，供奉飯食，一會兒就完畢了。當時，國王向佛陀行禮，上前稟告佛陀說：
【English Translation】 English version: 'To repay the kindness received when hungry and thirsty under the sun.' Having spoken, he departed. After the Buddha had finished his meal and taught the Dharma, he returned to the Jetavana Monastery. The Buddha told Ananda, 'From now on, after receiving offerings, distributing food in this manner shall be the norm.'
At that time, two beggars wandered from place to place, begging for food, and arrived in another country, where they slept in the deep grass by the roadside. At that time, the king of that country suddenly passed away, leaving no heir. The state minister, skilled in physiognomy, consulted the prophetic records, which stated, 'There shall be a ** (missing in the original text, referring to someone with a special destiny) who should become king.' Thereupon, the ministers and officials, with countless chariots and horses, searched throughout the kingdom to find who should be king. They saw in the deep grass by the roadside a cloud covering the area above. The physiognomist pointed and said, 'There is a divine person within!' They then discovered the beggar, whose appearance indicated he was destined to be king. The ministers prostrated themselves and addressed him as their sovereign.
The beggar was startled and declared that he ** (missing in the original text, referring to himself) was not of royal lineage. The ministers all said that this was ordained by fate, not by force. They bathed him in fragrant water, dressed him in royal garments, and his radiance and appearance were indeed those of a king, which everyone praised without measure. Surrounded by attendants, they escorted him back to the capital. At that time, a malicious person was lying asleep in the deep grass, unaware, and was run over by the chariot, severing his head. After the king arrived in the capital, the weather was favorable, the four seasons flourished, and the people were at peace, all praising the king's virtue.
At this time, the king thought to himself, 'I was once a poor man, by what cause and condition have I become king? In the past, when I was begging, I received the Buddha's kindness, obtaining abundant food, and I generated good thoughts. Therefore, I was able to become king, and offering to the Buddha for seven days, the Buddha's kindness has now been fulfilled.' He then summoned his ministers and, facing the direction of Sravasti (舍衛國), burned incense and paid homage. He then sent messengers to invite the Buddha, saying, 'Having received the grace of the World Honored One, I have become a king. I hope you will condescend to come and transform the ignorant people of this country, so that they may receive your teachings.' Thereupon, the Buddha told his disciples, 'We should accept their invitation.'
The Buddha, with countless disciples, went to that country. The king personally greeted him, and together with his ministers, bowed at the Buddha's feet, burned incense, scattered flowers, and made offerings of music and dance. The Buddha entered the palace and took his seat. The king personally offered water to the Buddha and provided food, which was soon completed. At that time, the king paid homage to the Buddha and stepped forward to report to the Buddha:
「我本是小人，有何福行得享斯位？愿佛解說，令此國人得蒙開眼。」
佛告王曰：「往日舍衛城中有長者子，名曰辯意，施設大檀，請佛及僧。時佛坐定，下食未嚫，有一乞兒，來入欲乞，一無所得，瞋恚而出，惡念生曰：『若吾為王，以鐵輞車轢斷僧頭！』一人後來，乞丐大得飯食出，即念言：『若我為王，供養此等眾聖之僧七日之中。』時善念者，今王是也；時惡念者，臥深草中，王受正位，回車入國，車騎侍從轢斷其頭，死入地獄，為火車所轢，億劫乃出。王今請佛報誓過厚，世世受福，無有極已。」
爾時世尊以偈頌曰：
「人心是毒根， 口為禍之門， 心念而口言， 身受其罪殃。 不念善惡人， 自作身受患， 意欲害於彼， 不覺車轢頭。 心為甘露法， 令人生天上， 心念而口言， 身受其福德。 有念善惡人， 自作安身本， 意念一切善， 如王得天位。」
是時，國王聞經歡喜，舉國臣民得須陀洹道。供養佛七日之後，佛於是欲去，王及臣民為佛作禮而別，於是世尊還到舍衛祇樹精舍。賢者阿難政衣服，從坐起，為佛作禮，長跪白佛言：「當以何名此經，云何奉行？」
佛告阿難：「是經名為『辯意長者子所問』，當奉持之
【現代漢語翻譯】 現代漢語譯本： 『我本是卑微之人，哪裡修來這樣的福報能夠享受這王位？希望佛陀能夠為我解說，讓這個國家的人民能夠得到啓發。』
佛陀告訴國王說：『過去在舍衛城（Śrāvastī）中，有一位長者（gṛhapati）的兒子，名叫辯意（Biànyì），他廣設盛大的佈施，邀請佛陀和僧眾。當時佛陀已經入座，齋飯還沒有開始，有一個乞丐前來乞討，卻一無所獲，心生瞋恨而出，惡念頓生：『如果我當了國王，一定要用鐵輪車碾斷這些僧人的頭！』後來又有一個人，乞討得到了大量的飯食，心生善念：『如果我當了國王，一定要供養這些眾聖僧七天。』當時心生善念的人，就是現在的國王您啊；當時心生惡念的人，臥倒在深草叢中，國王您登基就位，回車進入國都，車騎侍從無意中碾斷了他的頭，死後墮入地獄，被火車碾壓，億劫才能脫身。國王您現在請佛的功德誓願非常深厚，世世代代都將享受福報，沒有窮盡。』
當時世尊用偈頌說道：
『人心是毒的根源，口是災禍的門戶，心中想什麼就說什麼，身體就要承受罪惡的災殃。 不思念善惡的人，自己造作惡業自己承受苦難，心裡想要去傷害別人，不知不覺中就被車碾斷了頭。 心是甘露妙法，能使人升到天上，心中想什麼就說什麼，身體就要承受福德。 常常思念善惡的人，自己造作安身立命的根本，心中想著一切的善事，就像國王一樣得到天子的地位。』
當時，國王聽了佛經，歡喜踴躍，全國的臣民都證得了須陀洹（Srotaāpanna）果位。供養佛陀七天之後，佛陀將要離開，國王和臣民為佛陀作禮告別，於是世尊返回到舍衛祇樹（Jetavana）精舍。賢者阿難（Ānanda）整理好衣服，從座位上站起來，為佛陀作禮，長跪稟告佛陀說：『這部經應該叫什麼名字，我們應該如何奉行？』
佛陀告訴阿難：『這部經的名字叫做『辯意長者子所問』，應當奉持它。』
【English Translation】 English version: 『I am but a humble man, what merit have I to enjoy this position? I wish the Buddha would explain, so that the people of this country may be enlightened.』
The Buddha told the king: 『In the past, in the city of Śrāvastī (舍衛城), there was a son of a gṛhapati (長者), named Biànyì (辯意). He arranged a grand almsgiving, inviting the Buddha and the Sangha. At that time, the Buddha was seated, and the meal had not yet begun. A beggar came to beg, but received nothing. He became angry and left, with an evil thought arising: 『If I were king, I would crush the heads of these monks with iron-wheeled carts!』 Later, another person came, begging and receiving a large amount of food. He had a good thought: 『If I were king, I would make offerings to these holy Sangha for seven days.』 The one with the good thought is the king now; the one with the evil thought lay in the deep grass. When the king took the throne and returned to the capital, the carts and attendants accidentally crushed his head. After death, he fell into hell, crushed by fire carts, and would not be released for countless kalpas. The king's vow to invite the Buddha is very profound, and he will enjoy blessings for generations without end.』
At that time, the World Honored One spoke in verse:
『The human heart is the root of poison, the mouth is the gate of disaster. What the heart thinks and the mouth speaks, the body will suffer the consequences. Those who do not contemplate good and evil, create their own suffering and endure it themselves. Intending to harm others, they unknowingly have their heads crushed by a cart. The heart is the nectar of Dharma, enabling people to ascend to heaven. What the heart thinks and the mouth speaks, the body will receive blessings. Those who constantly contemplate good and evil, create the foundation for their own peace and security. Thinking of all good deeds, like the king, they attain the position of a heavenly ruler.』
At that time, the king, hearing the sutra, rejoiced greatly, and all the ministers and people of the country attained the Srotaāpanna (須陀洹) stage. After making offerings to the Buddha for seven days, the Buddha was about to leave. The king and his ministers paid homage to the Buddha and bid farewell. Then the World Honored One returned to the Jetavana (祇樹) monastery in Śrāvastī. The worthy Ānanda (阿難) adjusted his robes, rose from his seat, paid homage to the Buddha, knelt and said to the Buddha: 『What should this sutra be called, and how should we uphold it?』
The Buddha told Ānanda: 『This sutra is called 『The Question of the Son of the Elder Biànyì (辯意)』, and it should be upheld.』
，一名『諸法要義』。」
佛復告阿難：「若有善男子、善女人，有行斯經，奉持諷誦，宣傳後世，令人受持者，是人如侍我身福無有異。誦斯經者，當爲彌勒佛所授決。如來廣長舌，所語無有異。」
佛說經已，時諸天、龍、鬼神、四輩弟子，聞經歡喜，為佛作禮。
辯意長者子經
【現代漢語翻譯】 現代漢語譯本： 佛陀再次告訴阿難：『如果有善男子、善女人，能夠修行這部經典，恭敬奉持、諷誦讀誦，並將它傳播到後世，使人們能夠接受並奉行，這個人就像侍奉我自身一樣，所獲得的福報沒有任何差別。誦讀這部經典的人，將會被彌勒佛（Maitreya Buddha，未來佛）授記，預言他將來成佛。如來（Tathagata，佛的稱號）所說的廣長舌相之語，真實不虛。』 佛陀說完這部經后，當時的天眾、龍眾、鬼神以及比丘、比丘尼、優婆塞、優婆夷四眾弟子，聽聞佛所說的經典，都非常歡喜，向佛陀頂禮致敬。 《辯意長者子經》
【English Translation】 English version: The Buddha further told Ananda: 'If there are good men or good women who practice this Sutra, reverently uphold and recite it, and propagate it to future generations, enabling people to accept and practice it, such a person will receive the same merit as if they were attending to my own body. Those who recite this Sutra will be predicted to attain Buddhahood by Maitreya Buddha (the future Buddha). The words spoken by the Tathagata (the title of a Buddha) with his broad and long tongue are without falsehood.' After the Buddha finished speaking this Sutra, the gods, dragons, ghosts, spirits, and the fourfold assembly of disciples—bhikshus (monks), bhikshunis (nuns), upasakas (male lay followers), and upasikas (female lay followers)—upon hearing the Sutra spoken by the Buddha, were all delighted and paid homage to the Buddha. The Sutra of the Son of the Wise Intent Householder