T16n0707_佛說出家功德經
大正藏第 16 冊 No. 0707 佛說出家功德經
No. 707
佛說出家功德經
失譯人今附東晉錄
如是我聞：
一時佛在毗舍離國。食時到，入城乞食。時毗舍離城中，有一梨車，名鞞羅羨那(秦言勇軍)。譬如天與諸天女共相娛樂，時此王子與諸婇女在閣上共相娛樂，耽於色慾亦復如是。
爾時世尊以一切智聞彼樂音，告阿難言：「我知此人——貪五欲樂者——不久命終。卻後七日，當舍如是眷屬快樂，決定當死。阿難！如此人若當不捨欲樂，不出家者，命終或能墮于地獄。」
爾時阿難頂奉佛教，欲利益此王子故，次至其舍。爾時王子聞阿難在外，即出奉見，以敬念故，請阿難入坐。坐已，未久，爾時王子起恭敬心，白阿難言：「善哉！好親友來，今正是時。我今見汝，踴躍歡喜。汝字歡喜，汝今當教，告我佛所教法，令我歡喜。」爾時王子如是三請。阿難為欲作大利益，默然無言。
王子又言：「鞞陀呵牟尼大仙，利益一切眾生。有何嫌恨，默然無所說？不見少告！」
時第三師——持佛法藏、利世間者——慘然告言：「汝今善聽！卻後七日，汝當命終。汝若於此五欲樂中，不能覺悟，不出家者，命終或當墮地獄中。佛一切智
【現代漢語翻譯】 現代漢語譯本 《佛說出家功德經》
（佚名，今附東晉錄）
如是我聞：
一時，佛陀在毗舍離國（Vaishali，古印度城市）居住。到了吃飯的時間，佛陀進入城中乞食。當時在毗舍離城中，有一位梨車（Licchavi，古印度部族）族的王子，名叫鞞羅羨那（Vira Sena，勇軍）。他就像天上的神與眾天女一同享樂一樣，這位王子也與眾多美女在樓閣上共同娛樂，沉溺於**之中，也是如此。
這時，世尊以其一切智慧聽到了他們的歡樂之聲，告訴阿難（Ananda，佛陀的十大弟子之一）說：『我知道這個人——貪戀五欲之樂的人——不久將要命終。七天之後，他將捨棄這樣的眷屬和快樂，必定會死去。阿難！如果這個人不捨棄慾望和快樂，不出家修行，命終之後或許會墮入地獄。』
當時，阿難恭敬地接受佛陀的教誨，爲了利益這位王子，隨後前往他的住所。當時王子聽到阿難在外面，立即出來迎接，因為敬重阿難，請他入座。坐下後不久，王子以恭敬之心對阿難說：『太好了！好朋友來了，現在正是時候。我今天見到你，感到非常高興。你的名字是歡喜，你現在應當教導我，告訴我佛陀所教的佛法，讓我歡喜。』王子這樣請求了三次。阿難爲了給他帶來巨大的利益，默然不語。
王子又說：『鞞陀呵牟尼（Buddha Muni，佛陀）大仙，利益一切眾生。有什麼嫌隙和怨恨，默然無語？哪怕稍微告訴我一點也好啊！』
這時，第三位導師——持有佛法寶藏、利益世間之人——悲憫地告訴他說：『你現在好好聽著！七天之後，你將要命終。你如果不能從這五欲之樂中覺醒，不出家修行，命終之後或許會墮入地獄。佛陀具有一切智慧。』
【English Translation】 English version The Sutra of the Merit of Renunciation Spoken by the Buddha
（Translator lost, now appended to the Eastern Jin record）
Thus have I heard:
At one time, the Buddha was residing in the country of Vaishali (Vaishali, an ancient Indian city). When it was time for the meal, the Buddha entered the city to beg for food. At that time, in the city of Vaishali, there was a prince of the Licchavi (Licchavi, an ancient Indian tribe) clan named Vira Sena (Vira Sena, Brave Army). Just as the gods in the heavens enjoy themselves with the heavenly maidens, this prince also enjoyed himself with many beautiful women in his pavilion, indulging in ** in the same way.
At that time, the World-Honored One, with his all-knowing wisdom, heard their sounds of joy and told Ananda (Ananda, one of the Buddha's ten great disciples): 'I know that this person—one who is greedy for the pleasures of the five desires—will soon come to the end of his life. After seven days, he will abandon such family and happiness and will surely die. Ananda! If this person does not abandon desires and pleasures and does not renounce the household life to practice, after death he may fall into hell.'
At that time, Ananda respectfully received the Buddha's teaching, and for the benefit of this prince, he then went to his residence. When the prince heard that Ananda was outside, he immediately came out to greet him, and out of respect for Ananda, he invited him to sit down. After sitting down for a short time, the prince, with a respectful heart, said to Ananda: 'Excellent! A good friend has come, now is the right time. Today I see you and feel very happy. Your name is Joy, you should now teach me and tell me the Dharma taught by the Buddha, so that I may be joyful.' The prince requested this three times. Ananda, in order to bring him great benefit, remained silent.
The prince then said: 'The great sage Buddha Muni (Buddha Muni, the Buddha) benefits all sentient beings. What grudges or resentments do you have that you remain silent? Even if you tell me a little bit, that would be good!'
At that time, the third teacher—the one who holds the treasury of the Buddha's Dharma and benefits the world—compassionately told him: 'Now listen carefully! After seven days, you will come to the end of your life. If you cannot awaken from these pleasures of the five desires and do not renounce the household life to practice, after death you may fall into hell. The Buddha possesses all-knowing wisdom.'
人，正語正說，記汝如是。譬火燒物，終不虛發。汝諦思惟！」
時彼王子聞此語已，甚大憂怖，愁憒不樂，受阿難教：「我當出家，定且聽更六日受樂。第七日中，我辭家眷屬，定必出家。」阿難可之。
第七日畏生死故，求佛出家，佛即聽之。一日一夜，修持凈戒，即便命終。燒香畢已，尊者阿難與其眷屬，往白佛言：「世尊！此鞞羅羨那比丘，今已命終，神生何處？」
時佛、世尊、天人之師、一切智人，以大梵音，勝出雷鼓迦陵頻伽眾妙音聲，以八種音告阿難言：「此鞞羅羨那比丘，畏於生死、地獄苦故，舍欲出家。一日一夜，持凈戒故，舍此世已，生四天王天，為北方天王毗沙門子，恣心受於五欲快樂。貪受五欲，與諸婇女共相娛樂，壽五百歲。五百歲已，命終轉生三十三天，為帝釋子。具受五欲，極天之樂，天妙婇女，恣意千歲。壽盡，生焰天，為焰天王子，自恣受天色、聲、香、味、觸，快心欲樂。受天二千歲已，命終生於兜率天王子，恣心受於五欲快樂，目視相欲，心自厭足，常談法語，解脫智慧，壽天中壽。滿四千歲已，命終往生自在天上，為天王子，受種種五欲妙樂，于婇女中化應恣意八千歲。八千歲已，命終生他化自在天，為天王子。此第六天，其中欲樂，下五天中所不能
【現代漢語翻譯】 現代漢語譯本： 『人啊，要說正直的話，做正直的事，記住我說的話。』佛陀告誡他，『就像火燃燒東西一樣，最終不會徒勞無功。你仔細思考！』 當時那位王子聽了這些話后，非常憂愁恐懼，心情煩悶不快樂，接受了阿難（Ananda，佛陀十大弟子之一）的教導：『我應當出家，請允許我再享受六天的快樂。第七天，我將告別家人眷屬，一定出家。』阿難答應了他。 第七天，因為畏懼生死，他請求佛陀出家，佛陀就答應了他。他僅僅用了一天一夜的時間，修持清凈的戒律，就去世了。焚燒遺體完畢后，尊者阿難和他的眷屬，去稟告佛陀說：『世尊！這位鞞羅羨那（Virūpasena）比丘，現在已經去世了，他的神識投生到哪裡去了呢？』 當時佛陀、世尊、天人之師、一切智人，用洪亮的梵音，勝過雷鳴和迦陵頻伽（Kalaviṅka，一種美妙的鳥）的各種美妙聲音，用八種音調告訴阿難說：『這位鞞羅羨那比丘，因為畏懼生死和地獄的痛苦，捨棄慾望而出家。僅僅用了一天一夜的時間，持守清凈的戒律，因此捨棄此世后，投生到四天王天，成為北方天王毗沙門（Vaiśravaṇa）的兒子，隨心所欲地享受五欲的快樂。他貪戀享受五欲，與眾多婇女共同娛樂，壽命五百歲。五百歲后，命終轉生到三十三天，成為帝釋（Indra）的兒子。充分地享受五欲，享受極樂的天界快樂，擁有美妙的天女，隨心所欲地享受一千歲。壽命結束后，投生到焰天，成為焰天王子，自在地享受天界的色、聲、香、味、觸，盡情地享受快樂。享受天界兩千歲后，命終投生到兜率天，成為兜率天王子，隨心所欲地享受五欲的快樂，用眼睛觀看，彼此產生慾望，內心感到滿足，經常談論佛法，擁有解脫的智慧，壽命是天界的中等壽命。滿了四千歲后，命終往生到自在天，成為天王子，享受種種五欲的妙樂，在眾多婇女中隨心所欲地變化，享受八千歲。八千歲后，命終投生到他化自在天，成為天王子。這第六天，其中的慾望快樂，是下方的五天所不能比擬的。』
【English Translation】 English version: 『Person, speak righteously, act righteously, remember what I say.』 The Buddha admonished him, 『Like fire burning things, it will not be in vain in the end. Think carefully!』 At that time, that prince, hearing these words, was very worried and fearful, his mood was depressed and unhappy, and he accepted Ananda's (one of the ten great disciples of the Buddha) teaching: 『I should renounce the world, please allow me to enjoy six more days of pleasure. On the seventh day, I will bid farewell to my family and relatives, and I will definitely renounce the world.』 Ananda agreed to him. On the seventh day, because he feared birth and death, he asked the Buddha to renounce the world, and the Buddha agreed to him. He spent only one day and one night cultivating pure precepts, and then he passed away. After the cremation was completed, Venerable Ananda and his family went to report to the Buddha, saying: 『World Honored One! This Bhikshu Virūpasena, has now passed away, where has his spirit been reborn?』 At that time, the Buddha, the World Honored One, the teacher of gods and humans, the all-knowing one, with a loud Brahma voice, surpassing the thunder and the various wonderful sounds of the Kalaviṅka (a beautiful bird), told Ananda in eight tones: 『This Bhikshu Virūpasena, because he feared birth, death, and the suffering of hell, abandoned desires and renounced the world. Because he observed pure precepts for only one day and one night, he abandoned this world and was reborn in the Heaven of the Four Heavenly Kings, becoming the son of the Northern Heavenly King Vaiśravaṇa, enjoying the pleasures of the five desires at will. He was greedy for the enjoyment of the five desires, and enjoyed himself with many consorts, living for five hundred years. After five hundred years, his life ended and he was reborn in the Heaven of the Thirty-three, becoming the son of Indra. He fully enjoyed the five desires, enjoying the extreme happiness of the heavenly realm, possessing wonderful heavenly women, enjoying himself at will for a thousand years. When his life ended, he was reborn in the Yama Heaven, becoming the prince of the Yama Heaven, freely enjoying the heavenly forms, sounds, smells, tastes, and touches, indulging in pleasure to his heart's content. After enjoying the heavenly realm for two thousand years, his life ended and he was reborn in the Tushita Heaven, becoming the prince of the Tushita Heaven, enjoying the pleasures of the five desires at will, looking at each other with desire, his heart feeling satisfied, constantly talking about the Dharma, possessing the wisdom of liberation, his lifespan being the middle lifespan of the heavenly realm. After four thousand years, his life ended and he was reborn in the Svargaloka Heaven, becoming the heavenly prince, enjoying various wonderful pleasures of the five desires, transforming at will among the many consorts, enjoying eight thousand years. After eight thousand years, his life ended and he was reborn in the Paranirmita-vasavartin Heaven, becoming the heavenly prince. The pleasures of desire in this sixth heaven are incomparable to those in the five heavens below.』
及。生此中已，受最妙樂，眾樂之藏。受此樂時，心極迷醉，具足受于諸妙勝樂，萬六千歲。如是受樂，於六欲天，往來七反。此毗羅羨那，以一日一夜出家故，滿二十劫，不墮地獄、餓鬼、畜生，常生天人，受福自然。最後人中，生富樂家，財富珍寶具足。壯年已過，諸根熟時，畏惡生、老、病、死患故，厭世出家，剃除鬚髮故，身披法服，勤修精進，持四威儀，常行正念，觀於五陰苦、空、無我，解法因緣，成辟支佛，名毗流帝。於是時，放大光明，多有人、天，生於善根，令諸群生種於三乘解脫因緣。」
爾時阿難叉手，白佛言：「世尊！若當有人放人出家，若有出家者，任其所須，得幾所福？若復有人，毀破他人出家因緣，受何罪報？唯愿世尊具盡告示！」
佛告阿難：「汝若具滿於百歲中，問我此事，我以無盡智慧，除飲食時，滿百歲中，廣為汝說此人功德，猶不能盡。是人恒生天上、人中，常為國王，受天、人樂。若有於此沙門法中使人出家，若復營佐出家因緣，于生死中常受快樂。我滿百歲，說其福德，不可窮盡。是故阿難！汝滿百歲，盡壽問我，我至涅槃，說此功德，亦不能盡。」
佛告阿難：「若復有人破壞他人出家因緣，即為劫奪無盡善財福藏，壞三十七助菩提法、涅槃之因
【現代漢語翻譯】 及。生於此中之後，便能享受最美好的快樂，是所有快樂的寶藏。享受這些快樂的時候，內心極其迷醉，完全地享受各種美妙殊勝的快樂，長達一萬六千年。這樣享受快樂，在六慾天中，往來七次。這位毗羅羨那（Virocana），因為一日一夜出家的緣故，滿二十劫的時間，不會墮入地獄、餓鬼、畜生道，常常出生在天界和人間，自然地享受福報。最後在人間，出生在富裕快樂的家庭，財富珍寶充足。壯年過後，各種感官成熟的時候，因為畏懼醜惡的出生、衰老、疾病、死亡的禍患，厭惡世俗而出家，剃除鬚髮，身穿袈裟，勤奮修行精進，遵守四種威儀，常常保持正念，觀察五蘊是苦、空、無我的，理解法的因緣，成就辟支佛（Pratyekabuddha），名為毗流帝（Virodhi）。那時，放出巨大的光明，許多人天因此種下善根，使眾多眾生種下三乘解脫的因緣。」
這時，阿難（Ananda）合掌，對佛說：「世尊！如果有人幫助他人出家，或者對於出家的人，供給他們所需要的，能得到多少福報？如果有人，毀壞他人出家的因緣，會受到什麼樣的罪報？希望世尊詳細地告訴我！」
佛告訴阿難（Ananda）：「你如果用整整一百年的時間，來問我這件事，我用無盡的智慧，除了吃飯的時間，用整整一百年的時間，廣泛地為你講述這個人的功德，還是不能說完。這個人恒常出生在天上、人間，常常做國王，享受天上的快樂和人間的快樂。如果有人在這個沙門（Sramana）的佛法中使人出家，或者幫助促成出家的因緣，在生死輪迴中常常享受快樂。我用整整一百年的時間，說他的福德，也是說不完的。所以阿難（Ananda）！你用整整一百年的壽命來問我，我直到涅槃（Nirvana），說這個功德，也不能說完。」
佛告訴阿難（Ananda）：「如果有人破壞他人出家的因緣，就等於劫奪了無盡的善財福報，破壞了三十七道品（thirty-seven factors of enlightenment）、涅槃（Nirvana）的因。
【English Translation】 And having been born there, he would receive the most wonderful bliss, a treasury of all joys. While experiencing this bliss, his mind would be extremely intoxicated, fully enjoying all kinds of wonderful and supreme pleasures for sixteen thousand years. Experiencing such bliss, he would travel back and forth seven times in the six desire realms. This Virocana (毗羅羨那, name of a person), because of ordaining for one day and one night, would for twenty kalpas (劫, eons) not fall into hell, the realm of hungry ghosts, or the animal realm, but would constantly be born in the heavens and among humans, naturally enjoying blessings. Finally, in the human realm, he would be born into a wealthy and happy family, abundant in wealth and treasures. After his youth had passed, when his faculties were mature, fearing the suffering of evil birth, old age, sickness, and death, he would renounce the world and ordain, shaving his head and beard, wearing the Dharma robes, diligently cultivating and advancing, upholding the four dignities, constantly practicing right mindfulness, contemplating the five skandhas (五陰, aggregates) as suffering, emptiness, and non-self, understanding the causes and conditions of the Dharma, and becoming a Pratyekabuddha (辟支佛, a self-enlightened Buddha), named Virodhi (毗流帝). At that time, he would emit great light, and many humans and devas (天, gods) would generate roots of goodness, causing all beings to plant the causes and conditions for liberation in the Three Vehicles (三乘).'
At that time, Ananda (阿難, the Buddha's attendant) with his palms together, said to the Buddha, 'World Honored One! If someone helps others to ordain, or if someone provides for the needs of those who have ordained, how much merit will they gain? If someone destroys the conditions for another's ordination, what karmic retribution will they receive? I hope the World Honored One will fully explain this!'
The Buddha told Ananda (阿難), 'If you were to ask me about this matter for a full hundred years, I would use my inexhaustible wisdom, except for meal times, and for a full hundred years, extensively explain the merits of this person to you, and still not be able to exhaust them. This person will constantly be born in the heavens and among humans, constantly be a king, enjoying the pleasures of the heavens and humans. If someone causes others to ordain in this Sramana (沙門, ascetic) Dharma, or helps to facilitate the conditions for ordination, they will constantly enjoy happiness in the cycle of birth and death. If I were to speak of their merits for a full hundred years, it would be impossible to exhaust them. Therefore, Ananda (阿難)! If you were to ask me for your full lifespan of a hundred years, even until my Nirvana (涅槃, liberation), I would not be able to exhaust the merits of this.'
The Buddha told Ananda (阿難), 'If someone destroys the conditions for another's ordination, it is equivalent to robbing an inexhaustible treasury of good wealth and blessings, destroying the thirty-seven factors of enlightenment (三十七道品, thirty-seven practices conducive to enlightenment), the cause of Nirvana (涅槃).'
。設有欲壞出家因緣者，應善觀察如是之事。何以故？緣此罪業，墮地獄中，常盲無目，受極處苦。若作畜生，亦常生盲；若生餓鬼中，亦常生盲。在三惡苦，久乃得脫。若生為人，在母腹中，受胎便盲。汝于百歲常問是義，我百歲以無盡智說是罪報，亦不可盡。於四道中，生而常盲，我終不記此人當有得脫時。所以者何？皆由毀出家故。
「或成就無邊功德，以破如是善因緣故，受無量罪。由障出家故，於此清凈智慧鏡中，為于解脫諸善法故，若見出家修持凈戒，趣解脫處，破他出家，為作留難；以是因緣故，生便常盲，不見涅槃。由毀出家故，常觀癡等十二因緣，應得解脫；以毀破他智慧眼故，破出家緣，覆慧眼故，從生至生，常盲無目，不見三界。緣障出家故，出家應見五陰、二十我見，人趣正道；破出家因，壞正見故，所生常盲，不見正道。出家應見一切法聚、善法住處，應觀諸佛清凈法身；以破出家善因緣故，所生常盲，不能睹見佛法身。以因出家應具沙門形貌，及與持戒、清凈福田，種佛道因；破出家故，于善法中斷一切望，由是罪緣，生生常盲。由毀出家故，出家應善觀察，一切身心，皆苦、無常、無我、不凈；破他出家，為作留難，則破此眼。破此眼故，不見四道、四念處、四正勤、四如意足
【現代漢語翻譯】 現代漢語譯本：假設有人想要破壞他人出家的因緣，應當仔細觀察這類事情。為什麼呢？因為這種罪業，會墮入地獄之中，永遠盲目，遭受極大的痛苦。如果轉生為畜生，也常常是天生的盲人；如果轉生到餓鬼道中，也常常是天生盲人。在三惡道中受苦，很久才能脫離。如果轉生為人，在母親的腹中，受胎時就是盲人。你即使一百年不斷地問這個問題，我用無盡的智慧來說明這種罪報，也是說不完的。在四道之中，生下來就是盲人，我始終不認為這個人會有解脫的時候。這是什麼原因呢？都是因為毀壞他人出家的緣故。 或者有人成就了無邊的功德，卻因為破壞了這種善的因緣，而遭受無量的罪過。因為障礙他人出家，對於這清凈智慧的鏡子，爲了解脫諸善法，如果見到出家修行持守清凈戒律，趨向解脫的地方，卻破壞他人出家，設定障礙；因為這種因緣，生下來就常常是盲人，看不見涅槃。因為毀壞他人出家，本來應該觀察癡等十二因緣，從而得到解脫；因為毀壞他人智慧之眼，破壞出家的因緣，遮蔽智慧之眼，從一生到一生，常常盲目，看不見三界。因為障礙他人出家，出家人本應見到五陰、二十種我見，從而走上正道；破壞他人出家的因，破壞正確的見解，所以生下來常常是盲人，看不見正道。出家人本應見到一切法聚、善法住處，應該觀察諸佛清凈的法身；因為破壞他人出家的善因緣，所以生下來常常是盲人，不能看見佛的法身。因為出家本應具備沙門的形貌，以及持戒、清凈的福田，種下成佛之道的因；破壞他人出家，對於善法中斷一切希望，由於這種罪業，生生世世常常是盲人。因為毀壞他人出家，出家人本應善於觀察，一切身心，都是苦、無常、無我、不凈；破壞他人出家，為他們設定障礙，就是破壞了這種眼睛。破壞了這種眼睛，就看不見四道、四念處、四正勤、四如意足。
【English Translation】 English version: Suppose there is someone who wants to ruin the conditions for another's renunciation, one should carefully observe such matters. Why? Because of this sinful karma, they will fall into hell, forever blind and without sight, enduring extreme suffering. If reborn as an animal, they will also often be born blind; if reborn in the realm of hungry ghosts, they will also often be born blind. Suffering in the three evil realms, it will be a long time before they can escape. If reborn as a human, in the mother's womb, they will be blind from conception. Even if you constantly ask about this meaning for a hundred years, I, with inexhaustible wisdom, could not fully describe the retribution for this sin even in a hundred years. In the four paths, being born constantly blind, I never foresee this person having a time of liberation. Why is that? It is all because of destroying another's renunciation. Or, someone may have accumulated boundless merit, but because of destroying such good conditions, they will suffer immeasurable sins. Because of obstructing renunciation, regarding this pure mirror of wisdom, for the sake of liberation from all good dharmas, if one sees someone renouncing, practicing and upholding pure precepts, heading towards liberation, but destroys their renunciation, creating obstacles; because of this cause, they will often be born blind, unable to see Nirvana. Because of destroying renunciation, one should observe the twelve links of dependent origination such as ignorance, and thereby attain liberation; because of destroying another's eye of wisdom, destroying the conditions for renunciation, covering the eye of wisdom, from life to life, they will often be blind and without sight, unable to see the three realms. Because of obstructing renunciation, renunciants should see the five skandhas (form, feeling, perception, mental formations, consciousness), the twenty views of self, and people should go towards the right path; destroying the cause of renunciation, destroying right view, therefore they are often born blind, unable to see the right path. Renunciants should see all aggregates of dharmas, the dwelling place of good dharmas, and should contemplate the pure Dharma body of all Buddhas; because of destroying the good conditions for renunciation, they are often born blind, unable to behold the Dharma body of the Buddha. Because of renunciation, one should possess the appearance of a Shramana (ascetic), as well as upholding precepts, a pure field of merit, planting the seeds for the path to Buddhahood; destroying renunciation, one cuts off all hope for good dharmas, due to this sinful karma, life after life they are often blind. Because of destroying renunciation, renunciants should skillfully observe that all body and mind are suffering, impermanent, without self, and impure; destroying another's renunciation, creating obstacles for them, is destroying this eye. Because of destroying this eye, one cannot see the Four Paths, the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Supernormal Power.
、五根、五力、七覺分、八正道、趣涅槃城。是罪緣故，所生常盲，乃至不見空、無相、無作清凈善法，向涅槃城。
「是以智慧之人知出家者，應當成就如是善法，不應破壞善法因緣，獲如是罪。誰毀破他人如是出家沙門正見因緣者，終不能得見涅槃城，所生常盲。
「若復有人滿百劫中，余方出家，修持凈戒。若復有人於此閻浮提，出家持戒，一日一夜，乃至須臾，清凈出家。於十六分彼百劫出家持戒，十六分中不及其一。
「若有顛倒，淫姊妹女。不應淫處，強生慳嫉，此中罪報，不可計限。若有一人能正思惟有出家心，欲舍諸惡。若復有人破壞此人出家因緣，不令愿滿，是罪因緣增長於前，復倍百劫。」
爾時阿難復白佛言：「世尊！此毗羅羨那所種善根，生尊貴處，當受福樂，為過去世亦有善行？為但齊今一日一夜出家功德，受爾許福？」
佛告阿難：「汝不應觀過去因緣！於此一日一夜清凈出家故，此善根，六慾天中，七反受福，二十劫中常受生死世間之樂。最後人中，生福樂家。壯年已過，諸根熟時，畏於生、老、病、死、苦故，出家持戒，成辟支佛。」
佛告阿難：「我今說喻，汝當善聽！譬四天下，東弗婆提、南閻浮提、西瞿耶尼、北郁單越，滿中阿羅漢，
【現代漢語翻譯】 現代漢語譯本：五根（wǔ gēn，信、精進、念、定、慧五種根本的善法）、五力（wǔ lì，信、精進、念、定、慧五根增長所生的力量）、七覺分（qī jué fēn，七種覺悟的因素，即念、擇法、精進、喜、輕安、定、舍）、八正道（bā zhèng dào，八種正確的道路，即正見、正思惟、正語、正業、正命、正精進、正念、正定），通往涅槃（niè pán，佛教修行的最終目標，解脫生死輪迴）之城。因為這些罪業的緣故，導致生生世世都是盲人，乃至不能見到空（kōng，佛教中一切事物無自性的概念）、無相（wú xiàng，沒有固定不變的形態）、無作（wú zuò，不執著於行為和結果）這些清凈的善法，無法走向涅槃之城。 因此，有智慧的人知道出家（chū jiā，離開世俗生活，成為僧侶）之人，應當成就這些善法，不應該破壞他人成就善法的因緣，否則會獲得這樣的罪報。誰要是毀壞他人出家沙門（shā mén，佛教修行者）的正見因緣，最終都不能得見涅槃之城，生生世世都是盲人。 如果有人用一百劫（jié，極長的時間單位）的時間，在其他地方出家，修持清凈的戒律。如果有人在這閻浮提（yán fú tí，我們所居住的這個世界），出家持戒，哪怕只是一日一夜，甚至只是短暫的一瞬間，清凈地出家。那麼，那一百劫中其他地方出家持戒的功德，十六分之一都比不上這短暫出家的功德。 如果有行為顛倒，與姐妹或女兒發生不正當關係。在不應該發生性行為的地方，強行產生慳吝和嫉妒，這些罪報，是無法計算的。如果有一個人能夠正確地思考，生起出家之心，想要捨棄各種惡行。如果有人破壞這個人出家的因緣，不讓他願望圓滿，這種罪業比之前的罪業還要增長百倍。 這時，阿難（ā nán，佛陀的十大弟子之一，以記憶力強著稱）又對佛說：『世尊！這位毗羅羨那（pí luó xiàn nà）所種的善根，使他出生在尊貴的地方，享受福樂，是因為過去世也有善行嗎？還是僅僅因為今天這一日一夜出家的功德，才受到這麼大的福報？』 佛告訴阿難：『你不應該只看過去的因緣！因為他這一日一夜清凈出家的緣故，這個善根，使他在六慾天（liù yù tiān，佛教中的六個天界，眾生仍有慾望）中，七次享受福報，二十劫中常常享受生死輪迴中的世間之樂。最後在人間，出生在幸福快樂的家庭。壯年過後，諸根成熟的時候，因為畏懼生、老、病、死這些痛苦，出家持戒，最終成就辟支佛（pì zhī fó，又稱緣覺，不依靠佛陀的教導，自己通過觀察因緣而覺悟的人）。』 佛告訴阿難：『我現在說個比喻，你要好好聽！比如四大天下，東弗婆提（dōng fú pó tí，四大部洲之一，位於東方）、南閻浮提（nán yán fú tí，四大部洲之一，我們所居住的世界）、西瞿耶尼（xī qú yē ní，四大部洲之一，位於西方）、北郁單越（běi yù dān yuè，四大部洲之一，位於北方），都充滿了阿羅漢（ā luó hàn，佛教修行的一個果位，斷除了一切煩惱，不再受生死輪迴之苦），
【English Translation】 English version: The five roots (five fundamental good dharmas: faith, diligence, mindfulness, concentration, and wisdom), the five powers (the powers arising from the growth of the five roots of faith, diligence, mindfulness, concentration, and wisdom), the seven factors of enlightenment (seven factors of awakening: mindfulness, investigation of dharma, diligence, joy, tranquility, concentration, and equanimity), the eightfold path (eight correct paths: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), leading to the city of Nirvana (the ultimate goal of Buddhist practice, liberation from the cycle of birth and death). Because of these sinful causes, one is born blind in every life, unable to see the pure good dharmas of emptiness (the Buddhist concept of the absence of inherent existence in all things), signlessness (absence of fixed and unchanging forms), and non-action (non-attachment to actions and results), and unable to go towards the city of Nirvana. Therefore, wise people know that those who have left home (chū jiā, renounced worldly life to become monks or nuns) should accomplish these good dharmas and should not destroy the causes and conditions for others to accomplish good dharmas, lest they incur such sins. Whoever destroys the causes and conditions for a renunciate Shramana (shā mén, Buddhist practitioner) to have right view will ultimately not be able to see the city of Nirvana and will be born blind in every life. If someone spends a hundred kalpas (jié, extremely long unit of time) leaving home in other places, practicing pure precepts. If someone in this Jambudvipa (yán fú tí, the world we live in) leaves home and upholds the precepts for even one day and one night, or even for a brief moment, purely leaving home. Then, the merit of leaving home and upholding the precepts in other places for those hundred kalpas is not even one-sixteenth of the merit of this brief renunciation. If there is perversion, having illicit relations with sisters or daughters. Forcibly generating stinginess and jealousy in places where sexual activity should not occur, the retribution for these sins is immeasurable. If someone can rightly contemplate and generate the mind to leave home, wanting to abandon all evils. If someone destroys this person's causes and conditions for leaving home, preventing their wish from being fulfilled, the sin arising from this cause increases a hundredfold compared to the previous sins. At that time, Ananda (ā nán, one of the Buddha's ten great disciples, known for his excellent memory) said to the Buddha: 'World Honored One! This good root planted by Virocana (pí luó xiàn nà), causing him to be born in a noble place and enjoy blessings and happiness, is it because he also had good deeds in past lives? Or is it solely because of the merit of leaving home for one day and one night today that he receives such great blessings?' The Buddha told Ananda: 'You should not only look at the causes and conditions of the past! Because of his pure renunciation for one day and one night, this good root causes him to enjoy blessings seven times in the six desire heavens (liù yù tiān, six heavens in Buddhism where beings still have desires), and to constantly enjoy worldly pleasures in the cycle of birth and death for twenty kalpas. Finally, in the human realm, he will be born into a happy and blessed family. After his youth has passed and his faculties are mature, because he fears the suffering of birth, old age, sickness, and death, he will leave home and uphold the precepts, ultimately becoming a Pratyekabuddha (pì zhī fó, also known as a self-enlightened one, who attains enlightenment through observing causes and conditions without relying on the teachings of a Buddha).' The Buddha told Ananda: 'I will now give an analogy, listen carefully! Suppose the four great continents, East Purvavideha (dōng fú pó tí, one of the four continents, located in the east), South Jambudvipa (nán yán fú tí, one of the four continents, the world we live in), West Godaniya (xī qú yē ní, one of the four continents, located in the west), and North Uttarakuru (běi yù dān yuè, one of the four continents, located in the north), are all filled with Arhats (ā luó hàn, a stage of Buddhist practice, having eradicated all afflictions and no longer subject to the cycle of birth and death),
若稻麻叢林。若有一人，滿百歲中，盡心供養此諸羅漢衣服飲食、病瘦醫藥、房舍臥具，乃至涅槃后若起塔廟，種種珍寶、花香、瓔珞、幡蓋、伎樂、懸諸寶鈴、掃灑香水，以諸偈頌，讚歎供養。所得功德，若有人為涅槃故，出家受戒，乃至一日一夜所作功德，比前功德，十六分中不及其一。以是因緣，善男子當應出家，修持凈戒。諸善男子！諸須功德者、求善法者、自受法者，不應留難出家因緣，應勤方便勸作令成。」
時諸大眾聞佛所說，莫不厭世，出家持戒，有得須陀洹乃至阿羅漢者，有種辟支佛善根者，有發無上菩提心者，皆大歡喜，頂戴奉行。
佛說出家功德經
【現代漢語翻譯】 現代漢語譯本： 好比稻田或麻田那樣茂密的叢林。假若有一個人，在一百年的時間裡，盡心盡力地供養這些阿羅漢（Arahan，已證得解脫的聖者）衣服、飲食、生病時的醫藥、房舍臥具，乃至他們涅槃（Nirvana，證悟解脫）后，如果建造塔廟，用各種珍寶、鮮花香料、瓔珞（飾品）、幡蓋、伎樂，懸掛各種寶鈴，灑掃香水，用各種偈頌，讚歎供養。這樣所得的功德，如果有人爲了涅槃的緣故，出家受戒，乃至僅僅一日一夜所作的功德，相比前面的功德，連十六分之一都比不上。因為這個因緣，善男子應當出家，修行持守清凈的戒律。各位善男子！那些需要功德的人、尋求善法的人、自己領受佛法的人，不應該阻礙他人出家的因緣，應當勤加方便勸導促成他們出家。
當時，各位大眾聽聞佛陀所說，沒有不厭離世俗的，紛紛出家持戒，有人證得了須陀洹（Sotapanna，入流果）乃至阿羅漢果位，有人種下了辟支佛（Paccekabuddha，緣覺佛）的善根，有人發起了無上菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），大家都非常歡喜，頂戴奉行。
《佛說出家功德經》
【English Translation】 English version: Like a dense forest of rice or hemp. If there is a person who, for a hundred years, wholeheartedly provides these Arhats (Arahan, enlightened saints) with clothing, food, medicine for illnesses, dwellings, and bedding, and even after their Nirvana (Nirvana, enlightenment and liberation), if they build stupas and temples, using various precious jewels, flowers, incense, necklaces (ornaments), banners, canopies, music, hanging various precious bells, sweeping with fragrant water, and using various verses to praise and make offerings. The merit gained from this, if someone renounces the household life and takes vows for the sake of Nirvana, even the merit they accumulate in just one day and night cannot compare to even one-sixteenth of the previous merit. Because of this cause, good men should renounce the household life and cultivate pure precepts. Good men! Those who need merit, seek good Dharma, and receive the Dharma themselves should not hinder the causes for others to renounce the household life, but should diligently encourage and help them to succeed.
At that time, the assembly, hearing what the Buddha said, without exception, became weary of the world and renounced the household life to uphold the precepts. Some attained the state of Sotapanna (Sotapanna, stream-enterer) and even the state of Arhat, some planted the seeds of good roots for becoming a Paccekabuddha (Paccekabuddha, solitary Buddha), and some aroused the unsurpassed Bodhicitta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment). All were greatly delighted and respectfully practiced what they had heard.
'The Sutra on the Merits of Renunciation Spoken by the Buddha'