T17n0729_佛說分別善惡所起經
大正藏第 17 冊 No. 0729 佛說分別善惡所起經
No. 729
佛說分別善惡所起經
後漢安息國三藏安世高譯
佛在舍衛國祇洹阿難邠坻阿藍。時佛傷哀諸所有生死之類故，結出讖微，分別善惡，都有五道——人作善惡有多少，瞋恚有薄厚，天道無親，常與善人——何謂五道？一謂天道，二謂人道，三謂餓鬼道，四謂畜生道，五謂泥犁、太山地獄道。人不求度世道者，生死憂苦不斷絕，往來五道，不得解脫。賢者黠人厭于憂苦，見師則承事，不見則思師教誡。師教人去惡就善，示人度世之道。父母養育，老病死亡一世耳，佛度人，萬世不極。賢明智者宜熟思惟之。
佛告諸弟子：「皆聽！我為汝陳說善惡之禍福。」諸弟子皆長跪叉手言：「諾！受教。」
佛言：「人於世間慈心不殺生，從不殺得五福。何等五？一者，壽命增長；二者，身安隱；三者，不為兵刃、虎狼、毒蟲所傷害；四者，得生天，天上壽無極；五者，從天上來下生世間，則長壽。今見有百歲者，皆故世宿命不殺所致。樂死不如苦生，如是分明，慎莫犯殺。」
佛言：「人於世間不取他人財物，道中不拾遺，心不貪利，從是得五善。何等五？一者，財物日增；二者，不亡遺；三者
【現代漢語翻譯】 現代漢語譯本 《佛說分別善惡所起經》
後漢安息國三藏安世高譯
佛陀在舍衛國祇洹（Jetavana，又稱祇樹給孤獨園）阿難邠坻阿藍（Anathapindika's Park，給孤獨園）時，因為憐憫所有生死輪迴的眾生，所以開始講述微妙的道理，分辨善惡的因果。總共有五道——人所作的善惡有多少，嗔恚之心有輕重，天道沒有偏袒，總是與善人同在——什麼是五道呢？一是天道，二是人道，三是餓鬼道，四是畜生道，五是泥犁（Naraka，地獄）、太山地獄道。人不尋求脫離世俗之道，生死憂愁痛苦就不會斷絕，往來於五道之中，不能得到解脫。賢能聰明的人厭惡憂愁痛苦，見到老師就承事，見不到老師就思念老師的教誨。老師教導人離開惡行，走向善行，指示人脫離世俗的道路。父母養育，只能保你一世的老病死亡，佛陀度化人，能保你萬世無窮盡。賢明有智慧的人應該仔細思考這些道理。
佛陀告訴諸位弟子：『你們都聽著！我為你們陳述善惡的禍福。』諸位弟子都長跪合掌說：『是！我們接受教誨。』
佛陀說：『人在世間有慈悲心，不殺害生命，從不殺生可以得到五種福報。是哪五種呢？一是壽命增長；二是身體安穩；三是不被兵器、刀刃、老虎、狼、毒蟲所傷害；四是可以得生天道，在天上壽命沒有窮盡；五是從天上降生到人間，也會長壽。現在所見到的百歲老人，都是因為前世宿命不殺生所致。寧願痛苦地活著，也不願輕易死去，這些道理如此分明，要謹慎，不要犯殺生之罪。』
佛陀說：『人在世間不拿取他人的財物，在道路上不拾取遺失的東西，心中不貪圖利益，從這可以得到五種善報。是哪五種呢？一是財物日益增多；二是不會丟失財物；三是……』
【English Translation】 English version The Sutra on Discriminating the Origins of Good and Evil Spoken by the Buddha
Translated by An Shih-kao, a Tripitaka Master from the Kingdom of Parthia during the Later Han Dynasty
When the Buddha was in Jetavana (祇洹，also known as Gīta Grove) in Shravasti (舍衛國), and Anathapindika's Park (阿難邠坻阿藍，also known as the Park of the Benefactor of the Helpless), out of compassion for all sentient beings caught in the cycle of birth and death, he began to expound subtle principles, distinguishing the causes and effects of good and evil. There are five paths in total—the amount of good and evil people commit, the degree of their anger, the heavenly path is impartial, always with the virtuous—what are the five paths? First is the path of the heavens, second is the path of humans, third is the path of hungry ghosts, fourth is the path of animals, and fifth is the path of Naraka (泥犁，hell), and Tai Mountain hell. If people do not seek the path to escape the world, the sorrows and sufferings of birth and death will not cease, and they will wander in the five paths, unable to attain liberation. Wise and intelligent people detest sorrow and suffering, they serve the teacher when they see him, and they remember the teacher's teachings when they do not see him. The teacher instructs people to leave evil and embrace good, showing people the path to escape the world. Parents nurture, but can only protect you from old age, sickness, and death for one lifetime, the Buddha liberates people, protecting you for countless lifetimes. Wise and intelligent people should carefully contemplate these principles.
The Buddha said to the disciples: 'Listen all of you! I will explain to you the blessings and misfortunes of good and evil.' All the disciples knelt down, put their palms together, and said: 'Yes! We accept the teachings.'
The Buddha said: 'If a person in the world has a compassionate heart and does not kill living beings, they will receive five blessings from not killing. What are the five? First, their lifespan will increase; second, their body will be peaceful; third, they will not be harmed by weapons, blades, tigers, wolves, or poisonous insects; fourth, they can be reborn in the heavens, where their lifespan is endless; fifth, when they descend from the heavens to be born in the world, they will also have a long life. The centenarians we see today are all due to their past lives' karma of not killing. It is better to live in suffering than to die easily, these principles are so clear, be careful not to commit the sin of killing.'
The Buddha said: 'If a person in the world does not take other people's property, does not pick up lost items on the road, and does not covet profit in their heart, they will receive five good rewards from this. What are the five? First, their wealth will increase day by day; second, they will not lose their property; third...'
，無所畏；四者，得生天，天上多珍寶；五者，從天上來下生世間，保守其財產，縣官、盜賊不敢侵犯取其財。今現有保財至老者，皆故世宿命不敢取他人財物所致也。亡無多少，令人憂惱。亡遺不如保在，如是分明，慎莫取他人財物！」
佛言：「人於世間不犯他人婦女，不念邪僻，從是得五善。何等五？一者，不亡費；二者，不畏縣官；三者，不畏人；四者，得上天，天上玉女作婦；五者，從天上來下生世間，多端正婦。今尊者見有若干婦端正好色，皆故世宿命不犯他人婦女所致也。見在分明，慎莫犯他人婦女！」
佛言：「人於世間不兩舌讒人，不惡口罵人，不妄言綺語，從是得五善。何等五？一者，語言皆信；二者，為人所愛；三者，口氣香好；四者，得上天，為諸天所敬；五者，從天上來下，生世間為人好口齒，他人不敢以惡語污之。今見有從生至老不被口謗者，皆故世宿命護口善言所致也。如是分明，慎莫妄讒人！」
佛言：「人於世間不飲酒醉，從不醉得五善。何等五？一者，傳言上事，進見長吏，語言不謬誤，亦仕宦如意；二者，家事修治，常有餘財；三者，假借求利疾得，亦為人所敬愛；四者，得上天，亦為諸天所尊重；五者，從天上來下，生世間潔白自喜，黠慧曉事，皆從故
【現代漢語翻譯】 現代漢語譯本： 『無所畏懼；四是，得以往生天界，天界有很多珍寶；五是，從天界降生到人間，能夠保住自己的財產，官府、盜賊都不敢侵犯奪取他的財物。現在有能夠保住財產直到老的人，都是因為前世宿命不敢拿取他人財物所導致的。丟失財物無論多少，都會令人憂愁煩惱。丟失遺忘不如保住擁有，這些道理很分明，務必謹慎不要拿取他人的財物！』
佛說：『人在世間不侵犯他人的婦女，不起邪念，由此可以得到五種善報。是哪五種呢？一是，不會亡失耗費錢財；二是，不害怕官府；三是，不害怕別人；四是，可以往生天界，天上的玉女會成為他的妻子；五是，從天界降生到人間，會擁有端正美麗的妻子。現在你們看見有些人擁有端正美麗的妻子，都是因為前世宿命不侵犯他人婦女所導致的。這些道理很分明，務必謹慎不要侵犯他人的婦女！』
佛說：『人在世間不兩舌讒害他人，不惡語罵人，不說謊話和花言巧語，由此可以得到五種善報。是哪五種呢？一是，說的話都令人相信；二是，被人所喜愛；三是，口氣芬芳美好；四是，可以往生天界，被眾天神所尊敬；五是，從天界降生到人間，會擁有美好的口齒，別人不敢用惡語來玷污他。現在你們看見有些人從出生到老都沒有被人誹謗，都是因為前世宿命守護口舌，多說善言所導致的。這些道理很分明，務必謹慎不要隨意讒害他人！』
佛說：『人在世間不飲酒醉，從不醉酒可以得到五種善報。是哪五種呢？一是，傳達上面的事情，進見長官，說話不會有謬誤，做官也能夠如意；二是，家事能夠得到治理，常常會有剩餘的錢財；三是，借貸求利能夠很快得到，也會被人所尊敬愛戴；四是，可以往生天界，也會被眾天神所尊重；五是，從天界降生到人間，會潔身自好，聰慧明事理，這些都是因為前世的功德所致。
【English Translation】 English version: 『Without fear; fourth, to be reborn in the heavens, where there are many treasures; fifth, to descend from the heavens and be born into the world, able to protect one's property, with officials and thieves not daring to invade and seize their wealth. Those who can protect their wealth until old age do so because in their past lives, they did not dare to take the wealth of others. Losing wealth, no matter how little, causes worry and distress. Losing and forgetting is not as good as preserving and possessing. These principles are clear, so be careful not to take the wealth of others!』
The Buddha said, 『If a person in this world does not violate the wives of others and does not entertain evil thoughts, they will receive five good rewards. What are the five? First, they will not lose or waste money; second, they will not fear officials; third, they will not fear people; fourth, they can be reborn in the heavens, where heavenly jade maidens will become their wives; fifth, descending from the heavens and being born into the world, they will have beautiful and virtuous wives. Now, you see some people with beautiful and virtuous wives, all because in their past lives, they did not violate the wives of others. These principles are clear, so be careful not to violate the wives of others!』
The Buddha said, 『If a person in this world does not engage in double-tongued slander, does not curse with harsh words, and does not speak lies or flowery language, they will receive five good rewards. What are the five? First, their words will be believed; second, they will be loved by others; third, their breath will be fragrant and pleasant; fourth, they can be reborn in the heavens, respected by all the gods; fifth, descending from the heavens and being born into the world, they will have good teeth and speech, and others will not dare to defile them with evil words. Now, you see some people who are not slandered from birth to old age, all because in their past lives, they guarded their speech and spoke good words. These principles are clear, so be careful not to slander others!』
The Buddha said, 『If a person in this world does not drink alcohol to intoxication, they will receive five good rewards from not being drunk. What are the five? First, when conveying matters to superiors and meeting with officials, their speech will not be erroneous, and their official career will be smooth; second, their household affairs will be well-managed, and they will always have surplus wealth; third, borrowing and seeking profit will be quickly obtained, and they will be respected and loved by others; fourth, they can be reborn in the heavens, and they will be respected by all the gods; fifth, descending from the heavens and being born into the world, they will be pure and self-pleased, intelligent and knowledgeable, all due to the merits of their past lives.
世宿命不飲酒所致。慎莫飲酒！」
佛言：「人於世間不持刀杖恐人，不以手足加痛於人，不鬥亂別離人，己所不欲，不施於人，從是得五善。何等五？一者，身體強健；二者，臥起常安隱；三者，為諸天、龍、鬼神所護視；四者，得上天，天上樂無極；五者，從天上來下生世間，身體完具無疾病。今見有從生至老無有疾病者，是皆故世宿命不加痛於人所致。如是分明，慎莫加惡於人！」
佛言：「人於世間和心不瞋恚，見賢者敬之，愚者忍之，從是得五善。何等五？一者，為人所稱譽；二者，人見之皆歡喜；三者，身自安隱亦潤澤好；四者，得上天，天上端正凈潔；五者，從天上來下生世間，為人善性，端正姝好。今見有好人萬人之選，皆故世宿命和心善性忍辱所致也。不瞋恚，如是分明，慎莫瞋恚於人！」
佛言：「人於世間孝順父母，敬事長老，恭執謙卑，先跪後起，後言先止，常教惡人為善，從是得五善。何等五？一者，為人所敬愛；二者，人皆道其善；三者，自意歡喜；四者，得上天，為諸天所敬愛；五者，從天上來下生世間，為眾人所媚愛。今見有善心孝順，為眾人所媚愛者，皆是故世宿命孝順、敬事長老所致。如是分明，可作孝順事于長老！」
佛言：「人於世間用諫曉事，
【現代漢語翻譯】 現代漢語譯本：世間的命運是由於不飲酒所導致的。要謹慎，不要飲酒！'
佛說：'人在世間不持刀杖恐嚇他人，不以手腳加害於人，不挑撥離間他人，自己不想要的，也不施加給別人，由此可以得到五種善報。是哪五種呢？第一，身體強健；第二，睡覺和起床都安穩；第三，被諸天（Devas，天神）、龍（Nagas，一種神獸）、鬼神所護佑；第四，可以升到天上，享受天上無盡的快樂；第五，從天上降生到人間，身體完整沒有疾病。現在看到有些人從出生到老都沒有疾病，這都是前世不加害於人的緣故。像這樣清楚明白，要謹慎，不要加害於人！'
佛說：'人在世間心平氣和不發怒，見到賢能的人就尊敬，對於愚笨的人就忍耐，由此可以得到五種善報。是哪五種呢？第一，被人稱讚；第二，人們見到他都歡喜；第三，自身安穩而且容光煥發；第四，可以升到天上，在天上容貌端正清凈；第五，從天上降生到人間，具有善良的本性，容貌端正美麗。現在看到有些人品德高尚，是萬人中挑選出來的，都是前世心平氣和、具有善良的本性、忍辱的結果。不要發怒，像這樣清楚明白，要謹慎，不要對人發怒！'
佛說：'人在世間孝順父母，尊敬長輩，恭敬謙卑，先跪拜後起身，說話晚，先停止，經常教導壞人做好事，由此可以得到五種善報。是哪五種呢？第一，被人尊敬愛戴；第二，人們都稱讚他的善良；第三，自己內心歡喜；第四，可以升到天上，被諸天所尊敬愛戴；第五，從天上降生到人間，被眾人所喜愛。現在看到有些人心地善良孝順，被眾人所喜愛，都是前世孝順、尊敬長輩的結果。像這樣清楚明白，應該對長輩做孝順的事情！'
佛說：'人在世間用勸諫來開導事情，
【English Translation】 English version: 'The fate of the world is caused by not drinking alcohol. Be careful not to drink alcohol!'
The Buddha said: 'If a person in this world does not use knives and sticks to frighten others, does not inflict pain on others with hands and feet, does not incite discord and separate people, and does not impose on others what they do not want for themselves, they will receive five good rewards. What are the five? First, a strong and healthy body; second, peaceful sleep and waking; third, being protected by Devas (gods), Nagas (a type of mythical serpent), and spirits; fourth, being able to ascend to heaven and enjoy endless happiness there; fifth, being born into the world from heaven with a complete and healthy body. Now, seeing some people who are free from illness from birth to old age, this is all due to not inflicting pain on others in their past lives. Be clear about this, and be careful not to inflict evil on others!'
The Buddha said: 'If a person in this world is peaceful and not angry, respects the virtuous, and is tolerant of the foolish, they will receive five good rewards. What are the five? First, being praised by others; second, people are happy to see them; third, their own body is peaceful and radiant; fourth, being able to ascend to heaven, where their appearance is dignified and pure; fifth, being born into the world from heaven with a good nature and a beautiful appearance. Now, seeing some people who are virtuous and chosen from among thousands, this is all due to their peacefulness, good nature, and forbearance in their past lives. Do not be angry, be clear about this, and be careful not to be angry with others!'
The Buddha said: 'If a person in this world is filial to their parents, respects elders, is respectful and humble, kneels before rising, speaks later, stops first, and constantly teaches evil people to do good, they will receive five good rewards. What are the five? First, being respected and loved by others; second, people praise their goodness; third, their own heart is joyful; fourth, being able to ascend to heaven and be respected and loved by the gods; fifth, being born into the world from heaven and loved by all. Now, seeing some people who are kind-hearted and filial, and loved by all, this is all due to their filial piety and respect for elders in their past lives. Be clear about this, and do filial deeds for elders!'
The Buddha said: 'If a person in this world uses advice to enlighten matters,
善心好意，敬事尊老，禮節兼備，從是得五善。何等五？一者，仕宦得好職；二者，在官疾遷，賣買得利；三者，百姓見之皆歡喜；四者，得上天諸天見之皆歡喜；五者，從天上來下生世間，為王侯公卿作子，皆故世宿命行禮作福所致。如是分明，慎莫憍慢於人！」
佛言：「人於世間不慳貪，好喜佈施，愛視諸家親屬貧窮者，若乞丐兒，飲食常當使飽，衣亦當完好，從是得五善。何等五？一者，財產日增；二者，為諸天下人所稱譽；三者，為州、郡、國所尊敬；四者，得上天，天上所侍；五者，從天上來下生世間，大富樂為眾人所敬，皆故世宿命佈施行善所致。如是分明者，亦可行德佈施！」
佛言：「人於世間，有明經賢者，若沙門道士，喜往問度世之道，心不嫉妒、貪愛高遠賢者，從是得五善。何等五？一者，得黠；二者，多聞，亦多知多見；三者，多敬難之；四者，得上天，天上識所學；五者，從天上來下生世間，即明經曉道，為國家所敬重，亦為人所歸仰。今見有明經曉道者，此皆故世宿命作道行德所致也。如是分明，亦可行道德！」
佛說經已，諸弟子皆歡喜，前為佛作禮。
佛言：「聽說作惡得惡！」諸弟子皆叉手言：「諾！受佛教！」
佛言：「人於世間喜殺生無慈
【現代漢語翻譯】 現代漢語譯本 善心好意，尊敬長輩，具備禮節，由此可以獲得五種善報。是哪五種呢？第一，做官的人可以得到好的職位；第二，在官位上迅速陞遷，做買賣可以獲得利益；第三，百姓見到他們都歡喜；第四，上天以及諸天神見到他們都歡喜；第五，從天上降生到人間，成為王侯公卿的兒子，這些都是前世積德行善的結果。要明白這些道理，千萬不要對人驕傲自滿！' 佛說：'人在世間不慳吝，喜歡佈施，關愛那些貧窮的親屬，如果遇到乞丐，要讓他們吃飽穿暖，由此可以獲得五種善報。是哪五種呢？第一，財產日益增多；第二，被天下人所稱讚；第三，被州、郡、國家所尊敬；第四，升到天上，被天人所侍奉；第五，從天上降生到人間，大富大貴，受眾人敬仰，這些都是前世佈施行善的結果。明白這些道理的人，也應該行德佈施！' 佛說：'人在世間，對於那些精通經典、有賢德的人，或者沙門（shamen，出家修道的人）、道士，喜歡去請教他們關於解脫世間煩惱的道理，心中不嫉妒、貪戀那些高遠賢德的人，由此可以獲得五種善報。是哪五種呢？第一，變得聰明；第二，博學多聞，見識廣博；第三，受到眾人的尊敬和推崇；第四，升到天上，在天上也能認識所學的知識；第五，從天上降生到人間，就精通經典，明白道理，被國家所敬重，也被人們所仰慕。現在所見到的那些精通經典、明白道理的人，都是前世修道行德的結果。明白這些道理，也應該修行道德！' 佛說完這些經文，眾弟子都歡喜，上前向佛作禮。 佛說：'聽著，作惡會得到惡報！'眾弟子都合掌說：'是！謹遵佛的教誨！' 佛說：'人在世間喜歡殺生，沒有慈悲心……'
【English Translation】 English version 'With a kind heart and good intentions, respecting the elderly, and possessing proper etiquette, one obtains five blessings. What are these five? First, those in officialdom obtain good positions; second, they are quickly promoted in office, and profit from trade; third, the common people rejoice upon seeing them; fourth, the heavens and all the deities rejoice upon seeing them; fifth, they descend from the heavens to be reborn in the world as sons of kings, nobles, and high officials, all resulting from performing rituals and making offerings in past lives. Understand this clearly, and do not be arrogant towards others!' The Buddha said, 'Those who are not stingy in this world, who delight in giving, who care for their poor relatives, and who ensure that beggars are fed and clothed well, obtain five blessings. What are these five? First, their wealth increases daily; second, they are praised by all people under heaven; third, they are respected by states, prefectures, and countries; fourth, they ascend to the heavens and are served by the deities; fifth, they descend from the heavens to be reborn in the world, wealthy and respected by all, all resulting from acts of charity and good deeds in past lives. Those who understand this clearly should also practice virtuous giving!' The Buddha said, 'Those who, in this world, seek out learned and virtuous individuals, or shamen (shamen, monks or ascetics), and Daoists, to inquire about the path to liberation from worldly suffering, and who do not harbor jealousy or greed towards those of high virtue and wisdom, obtain five blessings. What are these five? First, they gain intelligence; second, they become learned, knowledgeable, and insightful; third, they are highly respected and esteemed; fourth, they ascend to the heavens, where their learning is recognized; fifth, they descend from the heavens to be reborn in the world, becoming versed in scriptures and understanding the Way, respected by the state and admired by the people. Those who are now seen to be learned and to understand the Way have all attained this through practicing the Way and performing virtuous deeds in past lives. Understanding this clearly, one should also cultivate morality!' Having spoken this sutra, all the disciples rejoiced and bowed before the Buddha. The Buddha said, 'Listen, doing evil brings evil consequences!' All the disciples clasped their hands and said, 'Yes! We receive the Buddha's teachings!' The Buddha said, 'Those who delight in killing and lack compassion in this world...'
之心，從是得五惡。何等五？一者，壽命短；二者，多驚怖；三者，多仇怨；四者，萬分已后，魂魄入太山地獄中——太山地獄中，毒痛考治，燒炙烝煮，斫刺屠剝，押腸破骨，欲生不得——犯殺罪大，久久乃出；五者，從獄中來出生為人，常當短命，或胎傷而死，或墮地而死，或數十百日而死，年數十歲而死者。今見有短命人，若形瘢瘡，身體不完，跛蹇禿傴，或盲聾、瘖啞、鼽鼻塞壅，或無手足，孔竅不通，皆由故世宿命屠殺、射獵、羅網、捕魚，殘殺蚊虻、龜鱉、蚤虱所致。如是分明，慎莫犯殺！」
佛言：「人於世間偷盜劫人，強取他人財物，求利不以道理，欺詐取財物，輕秤、小斗、短尺欺人，若以重秤、大斗、長尺侵人，道中拾遺取非其財，負債借貸不歸，牴觸以行互人，從是得五惡。何等五？一者，財物日耗減；二者，王法所疾，覺知當辜，少有脫者；三者，若身未嘗安歸，常懷恐怖，亦自欺身；四者，死後魂魄入太山地獄中——太山地獄中，考治數千萬毒——隨所作受罪；五者從獄中來出，隨所負輕重償債，或有作奴婢償者，或作牛、馬、騾、驢、駱駝償者，或作豬、羊、鵝、鴨、雞、犬償者，諸禽獸、魚鱉之屬，皆是負債者。經言：『債不腐朽』所謂也！今見有下賤畜生之屬，皆由故世宿命
【現代漢語翻譯】 現代漢語譯本 佛說：『心中懷有殺念，就會招致五種惡果。是哪五種呢？第一，壽命短促；第二，經常受到驚嚇和恐懼；第三，樹立很多仇敵；第四，死後魂魄會墮入太山地獄（Tai Shan Hell，掌管亡魂的地獄）——在太山地獄中，遭受各種毒刑拷打，被燒烤、蒸煮、砍刺、剝皮，壓腸破骨，求生不得——犯下殺罪的人罪孽深重，要經過很久才能脫離地獄；第五，從地獄出來轉生為人，常常會短命，或者胎死腹中，或者落地即死，或者出生幾十天、幾百天就夭折，能活到幾十歲的也很少。現在所看到的短命之人，或者身上有疤痕、瘡，身體不完整，跛腳、駝背、禿頭，或者盲聾、瘖啞、鼻塞不通，或者沒有手腳，孔竅不通暢，這些都是因為前世宿命造下的殺業，如屠殺、射獵、設網捕獵、捕魚，以及殘殺蚊子、蒼蠅、烏龜、甲魚、跳蚤、虱子等所導致的。這些道理非常清楚明白，務必要謹慎，不要犯下殺生之罪！』 佛說：『人在世間偷盜搶劫，強行奪取他人的財物，爲了求取利益不擇手段，用欺騙的手段獲取財物，使用缺斤少兩的秤、斗、尺來欺騙他人，或者使用超重的秤、斗、尺來侵佔他人，在路上撿到遺失的物品卻佔為己有，欠債借貸不歸還，用爭執衝突來互相欺騙，這些行為會招致五種惡果。是哪五種呢？第一，財物日益損耗減少；第二，觸犯王法，被官府察覺後會受到懲罰，很少有人能逃脫；第三，身體沒有安寧的時候，經常懷有恐懼，也是在欺騙自己；第四，死後魂魄會墮入太山地獄（Tai Shan Hell，掌管亡魂的地獄）——在太山地獄中，遭受數千萬種毒刑拷打——根據所犯的罪行接受相應的懲罰；第五，從地獄出來后，會根據所欠債務的輕重進行償還，或者轉生為奴婢來償還，或者轉生為牛、馬、騾、驢、駱駝來償還，或者轉生為豬、羊、鵝、鴨、雞、狗來償還，各種禽獸、魚鱉之類，都是負債者。經書上說：『債務不會腐朽』，就是這個意思！現在所看到的各種畜生，都是因為前世宿命所造的業力感召而來的。』
【English Translation】 English version The Buddha said: 'If the mind harbors thoughts of killing, it will result in five evils. What are the five? First, a short lifespan; second, frequent fright and fear; third, making many enemies; fourth, after death, the soul will fall into Tai Shan Hell (Tai Shan Hell, the hell that governs the souls of the dead) – in Tai Shan Hell, suffering various tortures, being burned, steamed, stabbed, skinned, having intestines pressed and bones broken, unable to seek life – those who commit the sin of killing have heavy sins and will take a long time to escape from hell; fifth, coming out of hell and being reborn as a human, they will often have a short life, or die in the womb, or die upon landing, or die after a few tens or hundreds of days, and few can live to several decades. Those who are seen now to have short lives, or have scars and sores on their bodies, incomplete bodies, are lame, hunchbacked, bald, or blind, deaf, mute, have blocked noses, or have no hands or feet, and their orifices are not clear, are all caused by the karma of killing in past lives, such as slaughtering, hunting, setting nets, fishing, and killing mosquitoes, flies, turtles, soft-shelled turtles, fleas, and lice. These principles are very clear, be sure to be careful and do not commit the sin of killing!' The Buddha said: 'If people in the world steal and rob, forcibly take other people's property, seek profit by unscrupulous means, obtain property by deception, use short weights, small measures, and short rulers to deceive others, or use heavy weights, large measures, and long rulers to encroach on others, pick up lost items on the road and take them as their own, fail to repay debts and loans, and deceive each other with disputes and conflicts, these behaviors will result in five evils. What are the five? First, wealth is depleted and reduced day by day; second, violating the law of the king, being discovered by the government will be punished, and few can escape; third, the body has no peace, often harboring fear, and is also deceiving oneself; fourth, after death, the soul will fall into Tai Shan Hell (Tai Shan Hell, the hell that governs the souls of the dead) – in Tai Shan Hell, suffering tens of millions of tortures – receiving corresponding punishment according to the crimes committed; fifth, after coming out of hell, they will repay the debts according to the severity of the debts owed, or be reborn as slaves to repay, or be reborn as cattle, horses, mules, donkeys, and camels to repay, or be reborn as pigs, sheep, geese, ducks, chickens, and dogs to repay, all kinds of birds and beasts, fish and turtles, are debtors. The scriptures say: 'Debts do not decay', that is what it means! All kinds of animals that are seen now are caused by the karma created in past lives.'
貪利，強取人財物所致也。畜生勤苦如是，見在分明，慎莫取他人財物！」
佛言：「人於世間淫妷犯他人婦女，從是得五惡。何等五？一者，家室不和，夫婦數鬥，數亡錢財；二者，畏縣官，常與捶杖從事，王法所疾，身當備辜，多死少生；三者，自欺身，常恐畏人；四者，入太山地獄中——太山地獄中，鐵柱正赤身常抱之，坐犯他人婦女故得是殃——如是數千萬歲，形乃竟；五者，從獄中來，出生為雞、鳧、鳥、鴨、人，魂魄無形，所著為名。今見有雞鳧淫妷，不避母子，亦無節度。亦有犬、馬之貞，狗貞于夫，畜生之屬皆有信足，而雞鳧淫妷，獨無止足，皆從故世宿命淫妷犯他人婦女，受是雞鳧身，當爲人所啖食。如是勤苦，不可數說。如是分明，慎莫犯他人婦女！」
佛言：「人於世間喜兩舌讒人，喜惡口、妄言、綺語，自貢高，誹謗聖道、嫉賢妒能、啤呰高才，從是得五惡。何等五？一者，多怨憎；二者，自欺身，亦從是人皆不信；三者，數逢非禍；四者，入太山地獄中——太山地獄中，有鬼從人項拔其舌，若以燒鐵鉤其舌斷，若以燒鐵𥍫𥎆刺其咽，欲死不得，欲生不得，不能語言——如是數千萬歲；五者，從地獄中來出，為人惡口，齒或免缺，彌筋蹇吃重言，或瘖啞不能言語。今見有是曹人
【現代漢語翻譯】 現代漢語譯本：貪婪圖利，是由於強行奪取他人財物所導致的。畜生爲了生存如此勤勞辛苦，這些都是顯而易見的事實，務必謹慎，不要奪取他人的財物！
佛說：『人在世間行淫，侵犯他人的妻子，會因此得到五種惡報。是哪五種呢？第一，家庭不和睦，夫妻之間經常爭吵，屢次損失錢財；第二，畏懼官府，經常遭受鞭打，被王法所憎惡，自身將要承擔罪責，多死少生；第三，欺騙自己，常常恐懼他人；第四，墮入太山地獄（太山地獄中，有燒紅的鐵柱，罪人赤身裸體地抱著它，因為生前侵犯他人婦女而得到這樣的懲罰），這樣經過數千萬年，刑罰才結束；第五，從地獄出來后，轉生為雞、鴨、鳥、鴨，魂魄無形，所依附的身體就叫做雞、鴨等。現在看到雞鴨淫亂，不避諱母子關係，也沒有節制。也有狗、馬的貞節，狗對丈夫忠貞，畜生之類都有信義，而雞鴨淫亂，唯獨沒有止境，都是因為前世宿命淫亂，侵犯他人婦女，所以才受雞鴨之身，應當被人宰殺食用。這樣的勤勞辛苦，無法用言語來描述。這些都是顯而易見的，務必謹慎，不要侵犯他人的婦女！』
佛說：『人在世間喜歡用兩舌來讒害他人，喜歡惡語傷人、說謊、花言巧語，自高自大，誹謗聖道，嫉妒賢能，嘲笑有才能的人，會因此得到五種惡報。是哪五種呢？第一，招致很多怨恨；第二，欺騙自己，因此人們都不相信他；第三，屢次遭遇意外的災禍；第四，墮入太山地獄（太山地獄中，有鬼從人的脖子處拔出他的舌頭，或者用燒紅的鐵鉤鉤斷他的舌頭，或者用燒紅的鐵錐刺他的喉嚨，想死不能死，想活不能活，不能說話），這樣經過數千萬年；第五，從地獄出來后，轉生為人，說話惡毒，牙齒或者缺失，筋脈彎曲口吃，說話重複，或者成為啞巴不能說話。現在看到有這樣的人』
【English Translation】 English version: Greed and covetousness arise from forcibly seizing the wealth of others. Animals toil diligently for survival, as is clearly evident. Be cautious and never take the wealth of others!
The Buddha said: 'When people in this world engage in sexual misconduct and violate other men's wives, they incur five evils. What are the five? First, disharmony in the family, frequent quarrels between husband and wife, and repeated loss of wealth. Second, fear of the authorities, constant involvement with beatings and punishments, being hated by the laws of the kingdom, bearing the consequences of their actions, with more death than life. Third, deceiving oneself, constantly fearing others. Fourth, falling into Tai Shan Hell (太山地獄) [Mount Tai Hell]—in Tai Shan Hell, there are red-hot iron pillars that the sinners must embrace naked, receiving this retribution for violating other men's wives—enduring this for tens of millions of years until the punishment is complete. Fifth, after emerging from hell, being reborn as chickens, ducks, birds, and drakes, with formless souls, their bodies are known by these names. Now we see chickens and ducks engaging in promiscuity, without regard for mother and offspring, and without restraint. Even dogs and horses have fidelity; dogs are loyal to their mates. Creatures of all kinds have sufficient faithfulness, but chickens and ducks are promiscuous without end. All of this stems from past lives of sexual misconduct and violating other men's wives, resulting in the body of a chicken or duck, destined to be slaughtered and eaten by humans. Such toil and suffering are beyond description. These things are clear, so be cautious and never violate other men's wives!'
The Buddha said: 'When people in this world delight in using double tongues to slander others, enjoy speaking harshly, lying, and using flowery language, are arrogant, defame the holy path, are jealous of the virtuous and talented, and mock those with high abilities, they incur five evils. What are the five? First, incurring much resentment. Second, deceiving oneself, and as a result, people do not trust them. Third, frequently encountering unexpected misfortunes. Fourth, falling into Tai Shan Hell (太山地獄) [Mount Tai Hell]—in Tai Shan Hell, there are demons who pull out people's tongues from their necks, or use red-hot iron hooks to sever their tongues, or use red-hot iron awls to pierce their throats, unable to die and unable to live, unable to speak—enduring this for tens of millions of years. Fifth, after emerging from hell, being reborn as people with harsh speech, missing or chipped teeth, crooked tendons, stuttering, repeating words, or being mute and unable to speak. Now we see such people.'
，皆故世宿命兩舌讒人，誹謗聖道所致也。如是分明，亦可慎惡口！」
佛言：「人於世間喜飲酒醉，得三十六失。何等三十六失？一者，人飲酒醉，使子不敬父母，臣不敬君，君臣、父子無有上下；二者，語言多亂誤；三者，醉便兩舌多口；四者，人有伏匿隱私之事，醉便道之；五者，醉便罵天溺社，不避忌諱；六者，便臥道中，不能復歸，或亡所持什物；七者，醉便不能自正；八者，醉便低仰橫行，或墮溝坑；九者，醉便躄頓，復起破傷面目；十者，所賣買謬誤妄觸抵；十一者，醉便失事，不憂治生；十二者，所有財物耗減；十三者，醉便不念妻子飢寒；十四者，醉便嚾罵不避王法；十五者，醉便解衣脫裈褲，裸形而走；十六者，醉便妄入人家中，牽人婦女，語言干亂，其過無狀；十七者，人過其傍，欲與共鬥；十八者，蹋地喚呼，驚動四鄰；十九者，醉便妄殺蟲豸；二十者，醉便撾捶舍中付物破碎之；二十一者，醉便家室視之如醉囚，語言衝口而出；二十二者，朋黨惡人；二十三者，疏遠賢善；二十四者，醉臥覺時，身體如疾病；二十五者，醉便吐逆，如惡露出，妻子自憎其所狀；二十六者，醉便意欲前蕩，像狼無所避；二十七者，醉便不敬明經賢者，不敬道士，不敬沙門；二十八者，醉便淫妷，無所畏
【現代漢語翻譯】 現代漢語譯本： 『這些都是因為前世宿命作惡，以兩舌（搬弄是非）讒言中傷他人，誹謗聖道所導致的。像這樣清楚明白，也應該謹慎避免惡口！』
佛說：『人在世間喜歡飲酒而醉，會招致三十六種過失。是哪三十六種過失呢？一是，人飲酒醉后，使兒子不尊敬父母，臣子不尊敬君王，君臣、父子之間沒有上下尊卑；二是，說話顛三倒四，多有錯誤；三是，醉后就喜歡搬弄是非，多嘴多舌；四是，人有隱藏的隱私之事，醉后就說出來；五是，醉后就謾罵天地神靈，不避諱忌諱；六是，就躺在路中間，不能自己回家，或者丟失隨身攜帶的物品；七是，醉后就不能端正自己的行為；八是，醉后就搖搖晃晃，橫衝直撞，或者掉進溝里；九是，醉后就跌倒在地，又爬起來，弄破損傷面目；十是，買賣東西時，錯誤虛妄，冒犯牴觸他人；十一是，醉后就耽誤事情，不考慮謀生；十二是，所有的財物都會耗損減少；十三是，醉后就不顧念妻子兒女的飢寒；十四是，醉后就喧譁謾罵，不顧王法；十五是，醉后就解開衣服，脫掉褲子，裸著身體奔跑；十六是，醉后就隨便闖入別人家中，拉扯別人的婦女，言語冒犯，胡作非爲；十七是，別人從他旁邊經過，他就想和別人打架；十八是，跺著腳大喊大叫，驚動四鄰；十九是，醉后就隨意殺害蟲子；二十是，醉后就捶打摔砸家裡的東西；二十一是，醉后家人看待他就如同看待醉酒的囚犯，說話口無遮攔；二十二是，結交壞人；二十三是，疏遠賢良之人；二十四是，醉酒後醒來，身體就像生病一樣；二十五是，醉后就嘔吐，像骯髒的東西一樣暴露出來，妻子兒女都厭惡他的樣子；二十六是，醉后就肆意妄為，像狼一樣毫無顧忌；二十七是，醉后就不尊敬通曉經書的賢者，不尊敬道士，不尊敬沙門（出家修道的人）；二十八是，醉后就淫亂放蕩，毫無畏懼』
【English Translation】 English version: 'All these are caused by evil deeds in past lives, slandering others with double-tongued (gossiping) and malicious words, and defaming the holy path. Being so clear, one should also be careful to avoid evil speech!'
The Buddha said: 'People in the world who like to drink and get drunk will incur thirty-six faults. What are the thirty-six faults? First, when people drink and get drunk, it causes sons to disrespect their parents, and subjects to disrespect their rulers; there is no hierarchy between rulers and subjects, fathers and sons; second, their speech is incoherent and full of errors; third, when drunk, they like to gossip and be talkative; fourth, people have hidden private matters, which they reveal when drunk; fifth, when drunk, they curse heaven and earth, disregarding taboos; sixth, they lie in the middle of the road, unable to return home, or lose their belongings; seventh, when drunk, they cannot correct their behavior; eighth, when drunk, they stagger and walk erratically, or fall into ditches; ninth, when drunk, they fall to the ground, get up again, and break and injure their faces; tenth, when buying and selling things, they make mistakes, are false, and offend others; eleventh, when drunk, they neglect their affairs and do not consider making a living; twelfth, all their wealth will be depleted and reduced; thirteenth, when drunk, they do not care about the hunger and cold of their wives and children; fourteenth, when drunk, they make noise and curse, disregarding the law; fifteenth, when drunk, they loosen their clothes, take off their pants, and run naked; sixteenth, when drunk, they break into other people's homes, pull at other people's women, and speak offensively, behaving recklessly; seventeenth, when others pass by them, they want to fight with them; eighteenth, they stomp their feet and shout, disturbing the neighbors; nineteenth, when drunk, they kill insects at will; twentieth, when drunk, they beat and smash things in the house; twenty-first, when drunk, their family members look at them as if they were drunk prisoners, and their speech is unrestrained; twenty-second, they associate with bad people; twenty-third, they alienate virtuous people; twenty-fourth, when they wake up after being drunk, their bodies are like they are sick; twenty-fifth, when drunk, they vomit, exposing themselves like dirty things, and their wives and children hate their appearance; twenty-sixth, when drunk, they act recklessly, like wolves without fear; twenty-seventh, when drunk, they do not respect wise men who understand the scriptures, do not respect Taoists, and do not respect Shramanas (ascetics); twenty-eighth, when drunk, they are promiscuous and unrestrained, without fear.'
避；二十九者，醉便如狂人，人見之皆走；三十者，醉便如死人，無所復識知；三十一者，醉或得皰面，或得酒病，正萎黃熟；三十二者，天龍鬼神，皆以酒為惡；三十三者，親厚知識日遠之；三十四者，醉便蹲踞視長吏，或得鞭搒合兩目；三十五者，萬分之後，當入太山地獄，常銷銅入口焦腹中過下去，如是求生難得、求死難得千萬歲；三十六者，從地獄中來出，生為人常愚癡，無所識知。今見有愚癡、無所識知人，皆從故世宿命喜嗜酒所致。如是分明，亦可慎酒！酒有三十六失，人飲酒皆犯三十六失。」
佛言：「人於世間喜持杖恐人，以手足加痛於人，喜斗亂別離人，己所不喜強持與人，從是得五惡。何等五？一者，自欺身，亦為人所患毒；二者，身為恐怖；三者，又數病疾；四者，入太山地獄中，隨所作受罪，久久萬歲；五者，從獄來出，生為人多病身不離杖。今見有多病者，皆故世宿命喜加痛疾之所致也，多病不如強健。如是分明，慎莫加惡於人！」
佛言：「人於世間常喜瞋恚不和調，見賢者亦恚，見愚者亦恚之，不別善惡，但欲瞋恚而已，從是得五惡。何等五？一者，為自燒身；二者，亦自亂意；三者，臥起不安隱，或憂恚自殺；四者，入太山地獄中，毒痛考治數千萬歲；五者，從太山地
【現代漢語翻譯】 現代漢語譯本 佛說：『避免飲酒有三十六種過失：第一，飲酒使人失去顏色；第二，飲酒使人失去氣力；第三，飲酒使人眼盲；第四，飲酒使人毀壞家業；第五，飲酒使人增長疾病；第六，飲酒使人增加爭鬥；第七，飲酒使人暴露隱私；第八，飲酒使人不被尊重；第九，飲酒使人失去智慧；第十，飲酒使人早夭；第十一，飲酒使人失去財富；第十二，飲酒使人身敗名裂；第十三，飲酒使人醜陋；第十四，飲酒使人不知羞恥；第十五，飲酒使人不敬父母；第十六，飲酒使人不敬師長；第十七，飲酒使人不敬沙門（Śrāmaṇa，出家修道者）；第十八，飲酒使人不敬婆羅門（Brāhmaṇa，古印度祭司階層）；第十九，飲酒使人不信佛法；第二十，飲酒使人不信正法；第二十一，飲酒使人不信僧眾；第二十二，飲酒使人不做善事；第二十三，飲酒使人不做齋戒；第二十四，飲酒使人不做功德；第二十五，飲酒使人失去朋友；第二十六，飲酒使人失去眷屬；第二十七，飲酒使人行為不端；第二十八，飲酒後像猴子一樣跳躍；第二十九，飲酒後像瘋子一樣，人人都躲避；第三十，飲酒後像死人一樣，什麼都不知道；第三十一，飲酒後臉上長瘡，或者得酒病，面色憔悴；第三十二，天龍鬼神都厭惡酒；第三十三，親朋好友日漸疏遠；第三十四，飲酒後蹲著看長官，或者被打得眼睛腫脹；第三十五，死後將墮入太山地獄（Tai Shan Hell），遭受熔銅灌口、燒焦腹部的痛苦，求生不得，求死不能，長達千萬年；第三十六，從地獄出來后，轉生為人也常愚癡無知。現在看到愚癡無知的人，都是因為前世喜歡喝酒導致的。如此清楚明白，應該謹慎戒酒！酒有三十六種過失，飲酒的人都會犯這三十六種過失。』 佛說：『世間有人喜歡用棍棒恐嚇他人，用手腳傷害他人，喜歡挑起爭鬥使人分離，自己不喜歡的卻強加於人，因此會得到五種惡報。是哪五種？第一，自欺欺人，也被他人所厭惡；第二，自身充滿恐懼；第三，經常生病；第四，墮入太山地獄（Tai Shan Hell）中，根據所作的惡業受罪，長達千萬年；第五，從地獄出來后，轉生為人也多病纏身，離不開枴杖。現在看到多病的人，都是因為前世喜歡傷害他人導致的，多病不如身體健康。如此清楚明白，千萬不要傷害他人！』 佛說：『世間有人常常喜歡嗔怒，不和善，看到賢能的人也生氣，看到愚笨的人也生氣，不辨別善惡，只想發怒，因此會得到五種惡報。是哪五種？第一，燒灼自身；第二，擾亂心意；第三，臥不安寢，或者憂愁自殺；第四，墮入太山地獄（Tai Shan Hell）中，遭受毒打拷問數千萬年；第五，從太山地
【English Translation】 English version The Buddha said: 'Avoiding alcohol has thirty-six faults: First, drinking alcohol causes one to lose color; second, drinking alcohol causes one to lose strength; third, drinking alcohol causes one to become blind; fourth, drinking alcohol destroys one's family business; fifth, drinking alcohol increases illness; sixth, drinking alcohol increases strife; seventh, drinking alcohol exposes one's privacy; eighth, drinking alcohol causes one to be disrespected; ninth, drinking alcohol causes one to lose wisdom; tenth, drinking alcohol causes one to die young; eleventh, drinking alcohol causes one to lose wealth; twelfth, drinking alcohol causes one to be disgraced; thirteenth, drinking alcohol makes one ugly; fourteenth, drinking alcohol makes one shameless; fifteenth, drinking alcohol makes one disrespectful to parents; sixteenth, drinking alcohol makes one disrespectful to teachers; seventeenth, drinking alcohol makes one disrespectful to Śrāmaṇa (出家修道者, renunciates); eighteenth, drinking alcohol makes one disrespectful to Brāhmaṇa (古印度祭司階層, ancient Indian priestly class); nineteenth, drinking alcohol makes one disbelieve in the Buddha's teachings; twentieth, drinking alcohol makes one disbelieve in the Dharma; twenty-first, drinking alcohol makes one disbelieve in the Sangha; twenty-second, drinking alcohol prevents one from doing good deeds; twenty-third, drinking alcohol prevents one from observing precepts; twenty-fourth, drinking alcohol prevents one from accumulating merit; twenty-fifth, drinking alcohol causes one to lose friends; twenty-sixth, drinking alcohol causes one to lose relatives; twenty-seventh, drinking alcohol causes one to behave improperly; twenty-eighth, after drinking alcohol, one jumps around like a monkey; twenty-ninth, after drinking alcohol, one is like a madman, and everyone avoids them; thirtieth, after drinking alcohol, one is like a dead person, knowing nothing; thirty-first, after drinking alcohol, one gets sores on their face, or gets alcohol-related illnesses, and their complexion becomes withered; thirty-second, gods, dragons, and spirits all detest alcohol; thirty-third, close friends and acquaintances gradually distance themselves; thirty-fourth, after drinking alcohol, one squats and stares at superiors, or gets whipped and their eyes swell up; thirty-fifth, after death, one will fall into Tai Shan Hell (太山地獄), suffering the pain of molten copper being poured into their mouth and burning their abdomen, unable to live and unable to die for millions of years; thirty-sixth, after coming out of hell, one is often born as a foolish and ignorant person. Now, seeing foolish and ignorant people is all because of their fondness for alcohol in their past lives. So clear and obvious, one should be careful to abstain from alcohol! Alcohol has thirty-six faults, and those who drink alcohol will commit these thirty-six faults.' The Buddha said: 'People in the world like to use sticks to frighten others, use their hands and feet to inflict pain on others, like to stir up strife and separate people, and force upon others what they themselves dislike. Therefore, they will receive five evil retributions. What are the five? First, deceiving oneself and others, and being hated by others; second, being filled with fear; third, often being sick; fourth, falling into Tai Shan Hell (太山地獄), suffering punishment according to the evil deeds committed, for millions of years; fifth, after coming out of hell, one is often born as a person with many illnesses, unable to be without a cane. Now, seeing people with many illnesses is all because of their fondness for inflicting pain on others in their past lives. Being sick is not as good as being healthy. So clear and obvious, do not inflict evil on others!' The Buddha said: 'People in the world often like to be angry and unkind, getting angry at the virtuous and getting angry at the foolish, not distinguishing between good and evil, only wanting to be angry. Therefore, they will receive five evil retributions. What are the five? First, burning oneself; second, disturbing one's own mind; third, sleeping and waking uncomfortably, or worrying and committing suicide; fourth, falling into Tai Shan Hell (太山地獄), suffering beatings and tortures for millions of years; fifth, from Tai Shan
獄中出，生為人面目常惡，色萎黑黃熟。今見有惡色人，皆從故世宿命喜瞋恚所致，面醜惡色，不如端正好色。如是分明，慎莫瞋恚！」
佛言：「人於世間不孝父母，不敬長老，見他人有孝父母、敬事長老者，常瞋恚之，不喜作善，從是得五惡。何等五？一者，常得惡夢；二者，為人所憎；三者，惡名聞；四者，入太山地獄中，考治數千萬歲；五者，從地獄中來出，生為人弊性不媚，為眾人所憎。今見有不媚急性，為眾人所憎者，皆從故世宿命不孝父母、不敬長老所致也。如是分明，慎莫憍慢！可孝順、敬事長老。」
佛言：「人於世間不孝尊老，無有禮節，輕易憍慢，自用自強，從是得五惡。何等五？一者，失亡職位；二者，自欺身；三者，不為人所敬；四者，入太山地獄中，考治數千萬歲；五者，從獄中來，出生為人，當作下賤醜惡，為人所輕易。今見有下賤人，皆從故世宿命憍慢、不敬尊老所致也。如是分明，慎莫憍慢！」
佛言：「人於世間得財產，慳貪不肯佈施，不愛視諸家貧窮者，不給與之，不供事沙門明經道士，不丐不與乞兒，若病人食飲不敢自飽，衣被不敢自完，從是得五惡。何等五？一者，自欺身，亦為人所不敬；二者，人皆呼守錢奴；三者，恒荷慚愧；四者，墮餓鬼，勤苦
【現代漢語翻譯】 現代漢語譯本： 『從地獄中出來，轉生為人，面容常常醜陋，臉色枯萎發黑發黃。現在看到有臉色不好看的人，都是因為前世宿命喜歡嗔怒導致的，面容醜陋，臉色不好，不如相貌端正，臉色好的人。』 如此分明，要謹慎，不要嗔怒！
佛說：『人在世間不孝順父母，不尊敬長輩，看到別人有孝順父母、尊敬長輩的行為，常常嗔怒，不喜歡行善，因此得到五種惡報。哪五種？一是，常常做惡夢；二是，被人憎恨；三是，惡名遠揚；四是，進入太山地獄（佛教中的地獄名）中，遭受拷打懲治數千萬年；五是，從地獄中出來，轉生為人，性格乖戾不討人喜歡，被眾人憎恨。現在看到有性格乖戾，不討人喜歡，被眾人憎恨的人，都是因為前世宿命不孝順父母、不尊敬長輩導致的。』 如此分明，要謹慎，不要驕慢！應該孝順父母，尊敬長輩。
佛說：『人在世間不孝順尊長，沒有禮節，輕視驕慢，自以為是，剛愎自用，因此得到五種惡報。哪五種？一是，失去職位；二是，自欺欺人；三是，不被人尊敬；四是，進入太山地獄（佛教中的地獄名）中，遭受拷打懲治數千萬年；五是，從地獄中出來，轉生為人，會變成醜陋，被人輕視。現在看到有的人，都是因為前世宿命驕慢、不尊敬尊長導致的。』 如此分明，要謹慎，不要驕慢！
佛說：『人在世間得到財產，吝嗇貪婪不肯佈施，不憐憫那些貧窮的人，不給予他們幫助，不供養沙門（出家修道的人）明經道士（精通經書的道士），不施捨給乞丐，如果生病了，飲食不敢讓自己吃飽，衣服被褥不敢讓自己穿戴完整，因此得到五種惡報。哪五種？一是，自欺欺人，也不被人尊敬；二是，人們都叫他守財奴；三是，常常感到慚愧；四是，墮入餓鬼道，遭受勤苦
【English Translation】 English version: 『Coming out of hell, being reborn as a human, one's face is often ugly, and one's complexion is withered, black, and yellow. Now, seeing people with bad complexions, it is all caused by the karmic habit of anger in past lives, resulting in an ugly face and a bad complexion, not as good as those with a handsome appearance and a good complexion.』 Be clear about this, be careful, and do not be angry!
The Buddha said: 『People in the world who are not filial to their parents, do not respect elders, and often become angry when they see others being filial to their parents and respecting elders, and do not like to do good deeds, will receive five evil consequences. What are the five? First, they often have nightmares; second, they are hated by others; third, their evil name spreads far and wide; fourth, they enter Tai Shan Hell (name of a Buddhist hell), where they are tortured and punished for tens of millions of years; fifth, coming out of hell, they are reborn as humans with a perverse and unpleasant nature, hated by everyone.』 Now, seeing people who are perverse, unpleasant, and hated by everyone, it is all caused by their karmic habit of being unfilial to their parents and disrespectful to elders in past lives.』 Be clear about this, be careful, and do not be arrogant! You should be filial to your parents and respect elders.
The Buddha said: 『People in the world who are not filial to elders, have no etiquette, are contemptuous and arrogant, self-righteous, and stubborn, will receive five evil consequences. What are the five? First, they lose their positions; second, they deceive themselves; third, they are not respected by others; fourth, they enter Tai Shan Hell (name of a Buddhist hell), where they are tortured and punished for tens of millions of years; fifth, coming out of hell, they will be reborn as humans, becoming **ugly and despised by others.』 Now, seeing ** people, it is all caused by their karmic habit of being arrogant and disrespectful to elders in past lives.』 Be clear about this, be careful, and do not be arrogant!
The Buddha said: 『People in the world who obtain wealth, are stingy and greedy and unwilling to give alms, do not pity those who are poor, do not give them help, do not support Shramanas (ascetics) and Daoists (Taoist priests) who are well-versed in scriptures, do not give to beggars, and if they are sick, they dare not eat their fill, and dare not wear complete clothing and bedding, will receive five evil consequences. What are the five? First, they deceive themselves and are not respected by others; second, people call them money-guarding slaves; third, they are constantly ashamed; fourth, they fall into the realm of hungry ghosts, suffering hardship
不可言，或千歲百歲，不能得水飲，遙望見江湖若溪谷水，走往欲飲之，水便化作銷銅、若膿血不可飲，如是勤苦不可縷說；五者，從餓鬼中來出，生為人當貧窮凍餓，從人乞丐，脊骨相支柱，乞丐不能得，人當唾罵之。今見有貧窮乞人，皆從故世宿命慳貪不肯佈施所致也。如是分明，慎莫慳貪！」
佛言：「人於世間有明經賢者，若沙門道人，不喜往問度世之道，嫉妒高才，誹謗賢者，從是得五惡。何等五？一者，不慧；二者，少知；三者，不為人所敬；四者，入太山地獄——入太山地獄中，考治數千萬歲；五者，從獄中來出，生為人愚癡無所識知，與畜生同例。今見有愚癡不別白黑者，皆從先世宿命不喜道德，嫉妒高遠所致也。如是分明，慎可行道！」
佛言：「人求壽得壽，不求壽不得壽；求病得病，不求病不得病；求端正好色，得端正好色；求醜惡色，得醜惡色；求媚得媚，不求媚不得媚；求下賤得下賤，求富得富，求貧得貧；求明經曉道得明經曉道，求愚癡得愚癡。人作善得善，若干福得上天，若為人得尊貴，亦得端正。若人作惡得惡若干罪，或入太山地獄中，或墮餓鬼中，或墮畜生中；設得作人，當作下賤貧窮，無所識知，亦復醜惡色。如人種苦得苦實，種甜得甜實。長實譬如種五穀，種稻
【現代漢語翻譯】 現代漢語譯本：佛說：『有些人即使經過千年百年，也無法得到水喝。遠遠望見江河好像小溪流水，跑過去想要喝，水卻變成熔化的銅汁，或者像膿血一樣無法飲用，這樣的勤苦難以細說。第五種惡報是，從餓鬼道出來，轉生為人時會貧窮飢餓，靠向人乞討為生，脊骨支撐著身體，即使乞討也得不到食物，還會被人唾罵。現在看到的那些貧窮乞丐，都是因為前世吝嗇貪婪，不肯佈施所導致的。這些道理很清楚，要謹慎，不要吝嗇貪婪！』 佛說：『世間有人，對於精通經書的賢者，或者沙門（出家修道的人）道人（修道的人），不喜歡去請教解脫世間苦難的道理，嫉妒有才能的人，誹謗賢能的人，會因此得到五種惡報。是哪五種呢？第一，沒有智慧；第二，知識淺薄；第三，不被人尊敬；第四，墮入太山地獄（掌管人生死的地獄）——在太山地獄中，遭受拷打審判數千萬年；第五，從地獄出來，轉生為人時愚蠢無知，和畜生一樣。現在看到的那些愚蠢，不能分辨是非黑白的人，都是因為前世不喜歡道德，嫉妒賢能的人所導致的。這些道理很清楚，要謹慎地修行！』 佛說：『人求長壽就能得到長壽，不求長壽就得不到長壽；求病就能得到病，不求病就得不到病；求相貌端正美好，就能得到端正美好的相貌；求醜陋的相貌，就能得到醜陋的相貌；求人喜愛就能得到人喜愛，不求人喜愛就得不到人喜愛；求就能得到，求富裕就能得到富裕，求貧窮就能得到貧窮；求精通經書明白道理，就能精通經書明白道理，求愚蠢就能得到愚蠢。人做善事就能得到善報，積累福德就能升上天界，如果轉生為人就能得到尊貴的地位，也能得到端正的相貌。如果人作惡事就能得到惡報，積累罪過，或者墮入太山地獄中，或者墮入餓鬼道中，或者墮入畜生道中；即使能夠轉生為人，也會**貧窮，沒有知識，而且相貌醜陋。就像種苦瓜就得到苦瓜的果實，種甜瓜就得到甜瓜的果實。生長果實就像種植五穀，種植稻
【English Translation】 English version: The Buddha said: 'Some people, even after a thousand or a hundred years, cannot get water to drink. From afar, they see rivers and lakes like streams, and when they run to drink, the water turns into molten copper or pus and blood, impossible to drink. Such hardship is indescribable. The fifth consequence is that, coming from the realm of hungry ghosts, they are reborn as humans who are poor and starving, relying on begging for a living, their spines supporting their bodies. Even begging, they cannot get food and are cursed by others. Those poor beggars you see now are all due to their past lives' stinginess and greed, unwilling to give alms. These principles are clear, be careful and do not be stingy and greedy!' The Buddha said: 'In this world, if people do not like to ask wise men who are versed in scriptures, or shramanas (沙門 - renunciates, monks) and daoists (道人 - Taoist practitioners), about the path to liberation from worldly suffering, and are jealous of talented people and slander virtuous people, they will receive five evil consequences. What are the five? First, lack of wisdom; second, little knowledge; third, not being respected by others; fourth, falling into Tai Shan Hell (太山地獄 - hell that governs life and death) – in Tai Shan Hell, they will be tortured and judged for tens of millions of years; fifth, coming out of hell, they will be reborn as humans who are foolish and ignorant, like animals. Those foolish people you see now who cannot distinguish between right and wrong are all due to their past lives' dislike of morality and jealousy of virtuous people. These principles are clear, be careful to practice the dao!' The Buddha said: 'People who seek longevity will obtain longevity, and those who do not seek longevity will not obtain longevity; those who seek illness will obtain illness, and those who do not seek illness will not obtain illness; those who seek a handsome and beautiful appearance will obtain a handsome and beautiful appearance; those who seek an ugly appearance will obtain an ugly appearance; those who seek to be loved will be loved, and those who do not seek to be loved will not be loved; those who seek ** will obtain , those who seek wealth will obtain wealth, and those who seek poverty will obtain poverty; those who seek to be versed in scriptures and understand the dao will be versed in scriptures and understand the dao, and those who seek foolishness will obtain foolishness. People who do good deeds will obtain good rewards, and accumulating merit will lead to ascending to the heavens. If they are reborn as humans, they will obtain a noble status and a handsome appearance. If people do evil deeds, they will obtain evil rewards, and accumulating sins will lead to falling into Tai Shan Hell, or falling into the realm of hungry ghosts, or falling into the realm of animals; even if they are able to be reborn as humans, they will be ** poor, ignorant, and have an ugly appearance. Just as planting bitter melon yields bitter melon fruit, and planting sweet melon yields sweet melon fruit. Growing fruit is like planting grains, planting rice
得稻、種豆得豆，如人作善得善、作惡得惡矣！」
傳遠疏通戒于太察， 篤信守一戒于壅蔽， 勇猛剛毅戒于暴亂， 仁愛溫良戒于不斷， 廣心浩大戒于狐疑， 沈清安舒戒於後時， 刻削溢急戒于剽疾， 多人長辭戒于無實。
賢者且守戒， 行之有三善， 見敬多求愚， 壽盡受天身。 住戒行已盡， 已慧制意行， 行至必當至， 悉斷所當受。 從戒可滅痛， 三世戒在上， 制使邪毒龍， 不犯有戒人。 善哉有戒尊， 以信可為伴， 是道非凡言， 故名戒有尊。 戒尊善可怙， 身終不見燒， 既臥于夜安， 已夢復歡然。 為眾所見敬， 力善自為身， 法見自為尊， 舍世為天王。 我是世獨尊， 我已脫世患， 悉是人天世， 猶我校魔兵。 惟佛曆勤苦， 畢劫不可數， 往來五道中， 未能具䌤縷， 奸匿序厥得， 號呼見視短。 今日禮佛者， 一心皆叉手， 從禮得上天， 人中得長壽。 佛尊覺第一， 已現慧具足， 目前禮法眾， 恩德若江海。 是以吾演說， 佛之聖典籍， 從本起因緣， 所行有善惡。 廣采以撰立， 隨經義要趣， 集敘
【現代漢語翻譯】 現代漢語譯本： 『種稻得稻，種豆得豆，就像人行善事得到善報，作惡事得到惡報一樣！』
對於傳達遙遠之事要疏通，避免過於苛察； 對於篤信之事要堅守，避免被矇蔽； 對於勇猛剛毅之人要戒除暴亂； 對於仁愛溫良之人要戒除猶豫不決； 對於心胸寬廣之人要戒除狐疑； 對於沉靜安舒之人要戒除落後於時； 對於精細苛刻之人要戒除急躁； 對於在眾人面前長篇大論之人要戒除空洞無物。
賢者應當守護戒律， 奉行戒律有三種善報： 受人尊敬，免於愚癡， 壽命終結后可昇天。 安住于戒律，修行已經圓滿， 已經用智慧控制了意念和行為， 修行到達之處必定到達， 完全斷絕了應當承受的果報。 從戒律可以滅除痛苦， 過去、現在、未來三世的戒律最為尊上， 能夠制伏邪惡的毒龍， 戒律不會侵犯有戒之人。 有戒之人真好啊， 可以與信仰為伴， 這是真理，不是凡俗之言， 所以稱為戒律最為尊上。 戒律尊貴，可以依靠， 身死之後不會被焚燒， 夜晚安穩入睡， 夢中也充滿喜悅。 為眾人所尊敬， 努力行善，這是為自己， 以佛法為尊，這也是為自己， 捨棄人世，便可成為天王。 我是世間獨一無二的尊者， 我已經脫離了世間的苦難， 所有的人和天人的世界， 都像我降伏魔兵一樣。 只有佛陀經歷勤苦修行， 經歷了無數的劫數， 在五道（地獄、餓鬼、畜生、人、天）中往來， 未能完全瞭解其中的因果關係， 奸詐隱瞞，敘述自己的所得， 大聲呼喊，卻見識短淺。 今天禮敬佛陀的人， 一心合掌， 從禮敬中可以升上天界， 在人間可以得到長壽。 佛陀是覺悟的第一人， 已經顯現出圓滿的智慧， 現在禮敬佛法僧三寶， 他們的恩德就像江海一樣深廣。 因此我演說， 佛陀的聖典， 從根本的起因和緣由， 所作所為有善有惡。 廣泛地採集，用來撰寫， 遵循經文的意義和要點， 收集敘述。
English version: 『One reaps rice from planting rice, and beans from planting beans, just as one receives good fortune from doing good deeds, and bad fortune from doing bad deeds!』
In conveying distant matters, be clear and avoid being overly critical; In matters of firm belief, be steadfast and avoid being obscured; For the brave and resolute, guard against violence and chaos; For the benevolent and gentle, guard against indecision; For the broad-minded, guard against suspicion; For the calm and peaceful, guard against being behind the times; For the meticulous and exacting, guard against impatience; For those who speak at length before crowds, guard against emptiness.
The wise should uphold the precepts, Practicing the precepts brings three kinds of goodness: Being respected, avoiding foolishness, And being reborn in heaven at the end of life. Abiding in the precepts, practice is complete, Having controlled thoughts and actions with wisdom, Reaching where practice leads, Completely cutting off the karma to be endured. From the precepts, pain can be extinguished, The precepts of the past, present, and future are supreme, Able to subdue evil dragons, The precepts do not harm those who uphold them. Good are those who uphold the precepts, They can be accompanied by faith, This is truth, not ordinary words, Therefore, the precepts are called supreme. The precepts are noble and can be relied upon, After death, one will not be burned, Sleeping peacefully at night, And dreaming with joy. Being respected by the multitude, Striving to do good is for oneself, Taking the Dharma as supreme is also for oneself, Leaving the world, one can become a heavenly king. I am the unique and supreme one in the world, I have escaped the suffering of the world, All the worlds of humans and devas (devas: gods or deities), Are like me subduing the armies of Mara (Mara: the demon that represents obstacles to enlightenment). Only the Buddha experienced diligent practice, Through countless kalpas (kalpas: aeons or cosmic cycles), Going back and forth in the five paths (five paths: realms of existence: hell, hungry ghosts, animals, humans, and gods), Unable to fully understand the causal relationships within them, Deceitfully concealing and narrating one's gains, Shouting loudly but with short-sighted views. Those who venerate the Buddha today, Join their palms together with one mind, From veneration, they can ascend to the heavens, And in the human realm, they can attain longevity. The Buddha is the first to awaken, Having manifested complete wisdom, Now venerate the Triple Gem (Triple Gem: Buddha, Dharma, Sangha), Their kindness is as vast as the rivers and seas. Therefore, I expound, The sacred scriptures of the Buddha, From the fundamental causes and conditions, Actions have good and evil consequences. Widely collected and compiled, Following the meaning and essence of the sutras, Gathering and narrating.
【English Translation】 『One reaps rice from planting rice, and beans from planting beans, just as one receives good fortune from doing good deeds, and bad fortune from doing bad deeds!』
In conveying distant matters, be clear and avoid being overly critical; In matters of firm belief, be steadfast and avoid being obscured; For the brave and resolute, guard against violence and chaos; For the benevolent and gentle, guard against indecision; For the broad-minded, guard against suspicion; For the calm and peaceful, guard against being behind the times; For the meticulous and exacting, guard against impatience; For those who speak at length before crowds, guard against emptiness.
The wise should uphold the precepts, Practicing the precepts brings three kinds of goodness: Being respected, avoiding foolishness, And being reborn in heaven at the end of life. Abiding in the precepts, practice is complete, Having controlled thoughts and actions with wisdom, Reaching where practice leads, Completely cutting off the karma to be endured. From the precepts, pain can be extinguished, The precepts of the past, present, and future are supreme, Able to subdue evil dragons, The precepts do not harm those who uphold them. Good are those who uphold the precepts, They can be accompanied by faith, This is truth, not ordinary words, Therefore, the precepts are called supreme. The precepts are noble and can be relied upon, After death, one will not be burned, Sleeping peacefully at night, And dreaming with joy. Being respected by the multitude, Striving to do good is for oneself, Taking the Dharma as supreme is also for oneself, Leaving the world, one can become a heavenly king. I am the unique and supreme one in the world, I have escaped the suffering of the world, All the worlds of humans and devas (devas: gods or deities), Are like me subduing the armies of Mara (Mara: the demon that represents obstacles to enlightenment). Only the Buddha experienced diligent practice, Through countless kalpas (kalpas: aeons or cosmic cycles), Going back and forth in the five paths (five paths: realms of existence: hell, hungry ghosts, animals, humans, and gods), Unable to fully understand the causal relationships within them, Deceitfully concealing and narrating one's gains, Shouting loudly but with short-sighted views. Those who venerate the Buddha today, Join their palms together with one mind, From veneration, they can ascend to the heavens, And in the human realm, they can attain longevity. The Buddha is the first to awaken, Having manifested complete wisdom, Now venerate the Triple Gem (Triple Gem: Buddha, Dharma, Sangha), Their kindness is as vast as the rivers and seas. Therefore, I expound, The sacred scriptures of the Buddha, From the fundamental causes and conditions, Actions have good and evil consequences. Widely collected and compiled, Following the meaning and essence of the sutras, Gathering and narrating.
如佛指， 所作殃福事。 佛已自覺法， 梵釋來下請， 尊乃刪說經， 至要難見聞。 苦從苦因緣， 苦盡乃為尊， 如應八道成， 苦滅是為凈。 從行有苦果， 人雄之所演， 是本為從心， 勞行從是有。 眾勞除愈者， 是行之妙要， 故為次第說， 誠如大聖尊。 是故著經典， 令世觀摸法， 合應正無疑， 智者所宜取。 亦非神所化， 令禍福無緣， 亦非性自然， 又非時可傳。 在天豈無緣， 時與性亦然， 殊勝與不勝， 其實非無行。 從癡致有勞， 斯勞從行致， 已作脫復過， 聽此非一輩。 鈔綴經妙旨， 及律之雜要， 足知世所由， 部部各分明。 神化解疑結， 以經現世間， 善行有福報， 當可不識此。 已作不義行， 其死墮惡道， 即時見閻王， 王哀便系束： 「嬰兒老病死， 諫以當就罰， 知有五使者， 何為不修德？ 身口意所行， 唯戒施為上， 爾獨何志念， 而能不為善？」 是時有罪人， 聞王以法諫， 自揆無良操， 入怖而對曰： 「但以親惡友， 聞凡非法言， 坐以貪濁故， 不能修德善。」 王曰人難
得， 幸得奚不善， 為性何難悟， 冤造泥犁行。 汝本興斯惡， 則非父母為， 非沙門道士， 非君非我教。 愚癡快心意， 作此不善業， 自身之所為， 今當受其報。 造以五使者， 忠正之言誨， 然後閻法王， 默而不與語。 爾乃錄罪人， 置於閻界中， 掔將入地獄， 見惡甚惶懅。 始入黑繩獄， 大小並喚呼， 次入阿鼻摩， 熾火燒其形。 蹈棘跂熱土， 徑涉沸灰水， 鐵獄凡十六， 自到刀葉樹。 為人犯惡故， 令有此泥犁， 故列其本行， 次現所應受， 至於千億歲， 生生而輒殺。 由是結怨多， 賊害賢人雄， 生妄拿無過， 離敗人朋友， 常喜讒惡人， 死入黑繩獄。 有持多詐便， 指治酷虐人， 后更山機迮， 搗之以鐵杵。 為人好殺生， 馬牛鹿羊豕， 雞犬及諸蟲， 亦更山機迮。 癡貪懷怯弱， 茍以毒害彼， 求財不用法， 鐵輪轢其軀。 恃量以力教， 伏彼無力者， 喜施惱於人， 常為象所蹋。 今生惱父母， 沙門婆羅門， 嬈故令郁毒， 後身被熱炙。 或邁擊父母， 仁賢奉道者， 及他所當敬，
【現代漢語翻譯】 現代漢語譯本 得到這樣的結果，實在是由於過去沒有好好行善。 因為本性難以領悟真理，所以才會自己造下冤孽，墮入泥犁（Niraya，地獄）。 這些惡行都是你自己做的，不是父母讓你做的， 也不是沙門（Śrāmaṇa，出家修行者）、道士，更不是君王或我（佛）教你的。 因為愚癡而放縱自己的心意，造下這些不善的業， 這些都是你自身所為，現在應當承受這些報應。 地獄會派遣五位使者，用忠正的言語來教誨罪人， 然後閻法王（Yama-rāja，地獄之王）會沉默不語。 於是獄卒記錄罪人的罪行，將他們安置在閻界（Yama's realm，閻王統治的區域）中， 強行帶入地獄，讓他們看到種種恐怖的景象。 最初進入黑繩獄（Kālasūtra，地獄名），大聲呼喊， 接著進入阿鼻摩（Avīci，無間地獄），熾熱的火焰焚燒他們的身體。 在帶刺的荊棘上行走，在灼熱的土地上跋涉，穿過沸騰的灰水， 經歷鐵獄十六處，最終到達刀葉樹（Asipatravana，地獄中的一種樹）。 因為人們犯下惡行，所以才會有這樣的泥犁（Niraya，地獄）。 所以要列出他們原本的行為，接著展現他們所應承受的果報， 直到千億年，生生世世都在殺戮。 由於這樣結下的怨恨太多，賊害賢人英雄， 捏造謊言誣陷無辜的人，離間破壞別人的朋友關係， 常常喜歡讒言惡語的人，死後會墮入黑繩獄（Kālasūtra，地獄名）。 有些人懷有多詐的權宜之計，指使治理酷虐的人， 後來又被山一樣的機器擠壓，用鐵杵搗碎。 有些人喜歡殺生，殺害馬、牛、鹿、羊、豬， 雞、狗以及各種蟲類，也會被山一樣的機器擠壓。 有些人愚癡貪婪又膽怯懦弱，總是用毒藥去傷害其他生命， 用不合法的手段求取錢財，會被鐵輪碾壓身體。 有些人仗恃自己的力量來教訓人，欺壓那些沒有力量的人， 喜歡用惱人的方式來佈施，常常會被大象踩踏。 今生惱怒父母、沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，印度教祭司）， 用煩擾的方式使他們鬱悶痛苦，後世會被熱鐵炙烤。 或者冒犯毆打父母、仁慈賢能的奉道之人， 以及其他應當尊敬的人，
【English Translation】 English version To obtain this result is indeed due to not doing good deeds in the past. Because one's nature is difficult to awaken to the truth, one creates karmic debts and falls into Niraya (hell). These evil deeds are all done by yourself, not by your parents, nor by Śrāmaṇa (ascetics), Taoists, nor by the teachings of the king or me (the Buddha). Because of ignorance and indulging one's own mind, one creates these unwholesome karmas, these are all done by yourself, and now you should bear these consequences. Hell will send five messengers to teach the sinners with loyal and upright words, then Yama-rāja (the King of Hell) will remain silent. Then the jailers record the sins of the sinners and place them in Yama's realm (the area ruled by Yama), forcibly taking them into hell, allowing them to see all kinds of terrifying scenes. Initially entering the Kālasūtra (Black Rope Hell), shouting loudly, then entering Avīci (the Hell of Incessant Suffering), where blazing flames burn their bodies. Walking on thorny brambles, wading through scorching earth, passing through boiling ash water, experiencing sixteen iron prisons, and finally arriving at the Asipatravana (Sword-Leaf Forest). Because people commit evil deeds, there is such a Niraya (hell). Therefore, their original actions must be listed, and then the consequences they should bear are shown, until billions of years, life after life, they are killing. Because of the many grudges formed in this way, they harm virtuous people and heroes, fabricate lies to frame innocent people, and alienate and destroy other people's friendships, often liking slanderous and evil people, after death they will fall into Kālasūtra (Black Rope Hell). Some people harbor many deceitful expedients, directing and governing cruel people, later they are squeezed by mountain-like machines and crushed with iron pestles. Some people like to kill living beings, killing horses, cattle, deer, sheep, pigs, chickens, dogs, and various insects, and will also be squeezed by mountain-like machines. Some people are ignorant, greedy, and cowardly, always using poison to harm other lives, seeking wealth by illegal means, and their bodies will be crushed by iron wheels. Some people rely on their strength to teach others, bullying those who have no strength, like to give alms in an annoying way, and are often trampled by elephants. In this life, they annoy parents, Śrāmaṇa (ascetics), Brāhmaṇa (Brahmins), causing them to be depressed and in pain by disturbing them, and in the next life they will be roasted by hot iron. Or they offend and beat parents, benevolent and virtuous people who follow the Way, and others who should be respected,
後世更煮治。 迫脅從受取， 證入無辜民， 然後身長燒， 喚呼獨痛呻。 侵人以益己， 受寄而直抵， 后燒在火室， 大呼無誰救。 非法言是法， 是法言非法， 篾毀誰無聖， 後生阿鼻獄。 學居廟堂凈， 而為過失行， 由是令謗賢， 從是入深獄。 棄捐正善業， 從邪樂得生， 後身沒溷中， 啖溷蟲為食。 放火燔草野， 以害諸蟲豸， 后入積薪獄， 燒之如野火。 陰賊親厚者， 軀為利刀刺， 啄鳥鐵耳狗， 宛轉共食之。 若有壞法橋， 謗訕至德者， 墮獄蹈踐越， 履刀刃之道。 犯人婦女者， 巨軀有百足， 容貌似美女， 與友便攫之。 好樂於淫妷， 放意於人婦， 斯常與苦會， 身攀抱刺樹。 若為諸巧便， 殺水所生蟲， 殺后墮沸湯， 灰河之中生。 借貸不歸者， 身常被鐵鉤， 剛鐵燒烔然， 洋銅以飲之。 懷恨意忿怒， 果敢為非法， 見人窮苦喜， 死為閻獄鬼。 生作不善行， 死即入地獄， 其痛不可數， 一切但有苦。 如是已具說， 地獄種所行， 聽解畜生事， 餓鬼及鬼神。 身意各有三， 口四為不
【現代漢語翻譯】 現代漢語譯本 後來（罪人）會被烹煮。 逼迫他人接受（不公正的待遇），誣陷無辜的百姓， 然後身體會被燒焦，痛苦地呼喊呻吟。 侵佔他人利益來增加自己的利益，接受委託卻直接侵吞， 死後在火室中被焚燒，大聲呼救也沒有人來救。 把非法的說成是合法的，把合法的說成是非法的， 誹謗聖人，死後會墮入阿鼻地獄（Avīci hell）。 學習居住在清凈的廟堂，卻做出過失的行為， 因此導致人們誹謗賢人，從此墮入深重的地獄。 拋棄正當善良的行業，追求邪惡的快樂來茍且偷生， 死後身體會沉沒在糞坑中，以糞坑中的蟲子為食物。 放火焚燒草野，以此來傷害各種蟲子， 死後會進入積薪地獄，像野火一樣被焚燒。 暗中陷害親近厚待自己的人，身體會被鋒利的刀刺穿， 啄鳥、鐵耳狗，一起輪流啃食他的身體。 如果有人破壞佛法之橋，誹謗至高德行的人， 死後墮入地獄，在刀刃上行走。 侵犯他人婦女的人，會變成巨大的身軀，長著百足的蟲子， 容貌像美女，引誘他人，然後抓住他們。 喜歡淫樂，放縱于別人的妻子， 這樣的人常常與痛苦相伴，身體攀抱著帶刺的樹。 如果爲了各種方便，殺害水中所生的蟲子， 死後會墮入沸騰的湯鍋，在灰河中出生。 借貸不歸還的人，身體常常會被鐵鉤鉤住， 燒紅的鐵，用熔化的銅來給他喝。 心懷怨恨和憤怒，膽大妄為地做非法之事， 看到別人窮困痛苦就高興，死後會成為閻羅地獄的鬼。 活著的時候做不善的行為，死後就會墮入地獄， 那裡的痛苦無法計數，一切都只有痛苦。 像這樣已經詳細地說了，地獄的各種行為， 下面聽我講解畜生、餓鬼以及鬼神的事情。 身、意各有三種惡業，口有四種惡業。
【English Translation】 English version Later, (the sinners) will be cooked. Forcing others to accept (unjust treatment), falsely accusing innocent people, Then the body will be burned, painfully shouting and groaning. Seizing other people's interests to increase one's own, accepting entrustment but directly embezzling, After death, being burned in the fire chamber, shouting for help but no one comes to save. Calling the illegal as legal, calling the legal as illegal, Slandering the saints, after death, will fall into Avīci hell (Avīci hell). Studying and living in a pure temple, but committing faults, Therefore, causing people to slander the virtuous, from then on falling into deep hell. Abandoning proper and good deeds, pursuing evil pleasures to eke out a living, After death, the body will sink in the cesspit, feeding on the worms in the cesspit. Setting fire to burn the wilderness, thereby harming various insects, After death, will enter the hell of accumulated firewood, being burned like a wildfire. Secretly harming those who are close and kind to oneself, the body will be pierced by sharp knives, Woodpeckers, iron-eared dogs, take turns eating his body together. If someone destroys the bridge of Dharma, slanders the supreme virtue, After death, falling into hell, walking on the blades of knives. Those who violate other people's women will turn into huge bodies with centipede-like feet, With the appearance of beautiful women, luring others, and then grabbing them. Fond of lewd pleasures, indulging in other people's wives, Such people are often accompanied by suffering, the body clinging to thorny trees. If for various conveniences, killing insects born in water, After death, will fall into boiling soup, being born in the river of ashes. Those who borrow and do not repay, the body is often hooked by iron hooks, Burning iron red-hot, using molten copper to give him a drink. Harboring resentment and anger, recklessly doing illegal things, Rejoicing when seeing others poor and suffering, after death will become a ghost in Yama's hell. Doing bad deeds while alive, after death will fall into hell, The pain there is countless, everything is only suffering. Like this, it has been explained in detail, the various actions of hell, Next, listen to me explain the affairs of animals, hungry ghosts, and spirits. Body and mind each have three kinds of evil karma, mouth has four kinds of evil karma.
善， 躁擾心速變， 死墮畜生中。 若多淫慾態， 後生為癡蟲， 雁鴿鳩鴛鴦， 孔雀亦蜚蛾。 喜縛撾捶者， 後世多受惱， 自為象馬牛， 瞋恚死成蛇。 憍傲常慢人， 後生為猛獸， 輕易者後世， 為豬犬狐驢。 常內懷嫉妒， 心亦不一住， 後世為獼猴， 強面目成鳥。 慳貪而邪誑， 多行盜賊人， 死後為貓豺， 虎狼肉食獸。 佈施多瞋怒， 持心不質直， 然後墮龍中， 乃有大神力。 廣施有恚心， 輕人而自大， 後作迦留鳥， 致有大威猛。 身自食甘美， 以惡施與人， 死為溷餓鬼， 常食臭中蟲。 好調嬈老小， 乞兒與病人， 后為臊餓鬼， 食產乳惡露。 雖與心慳悔， 恒自懼不足， 后為黑餓鬼， 從下掣得食。 謂施為無福， 未嘗肯少施， 后為鄙餓鬼， 主食人所吐。 不與追謗施， 食粗外自舉， 后為竇餓鬼， 恒食人欬唾。 自有既不與， 常望求於人， 后為窮餓鬼， 所欲不能得。 喜陰識彼短， 治人以望財， 后為弊餓鬼， 主食死人肝。 粗言以惱彼， 中傷說人短， 后為焦餓鬼， 常吞食火煙。
【現代漢語翻譯】 現代漢語譯本 善哉！ 如果內心躁動不安，思緒快速變化，死後會墮入畜生道中。 如果經常沉溺於淫慾，來世會變成愚癡的蟲類，例如雁、鴿、鳩、鴛鴦，甚至孔雀和飛蛾。 喜歡捆綁、鞭打他人的人，來世會遭受許多苦惱，自身變成象、馬、牛等動物。 充滿嗔恨的人，死後會變成蛇。 如果驕傲自大，經常輕慢他人，來世會變成兇猛的野獸。 輕視他人的人，來世會變成豬、狗、狐貍、驢等低賤的動物。 如果內心經常懷有嫉妒，心神也不安定，來世會變成獼猴，如果面目猙獰，則會變成鳥類。 如果慳吝貪婪又邪惡虛妄，經常做盜賊之事，死後會變成貓、豺、虎、狼等肉食動物。 佈施卻又充滿嗔怒，內心不正直，死後會墮入龍道中，但卻具有強大的神力。 廣泛佈施卻懷有嗔恨心，輕視他人而自以為是，來世會變成迦樓羅鳥（Garuda），具有強大的威猛力量。 自己吃甘美的食物，卻把惡劣的食物施捨給別人，死後會變成糞便餓鬼，經常以糞便中的蟲子為食。 喜歡戲弄年老弱小、乞丐和病人，死後會變成臊臭餓鬼，以產婦的惡露為食。 即使佈施了，內心仍然慳吝後悔，總是害怕自己不夠，死後會變成黑色餓鬼，從下面搶奪食物。 認為佈施沒有福報，從來不肯稍微佈施，死後會變成卑賤的餓鬼，專門吃別人吐出來的東西。 不佈施反而誹謗佈施的行為，自己吃好的卻在外炫耀，死後會變成洞穴餓鬼，經常吃別人咳嗽吐出的唾沫。 自己有東西卻不肯給別人，總是希望從別人那裡得到，死後會變成窮困的餓鬼，想要的東西都得不到。 喜歡在暗中瞭解別人的缺點，爲了得到錢財而控制別人，死後會變成惡劣的餓鬼，專門吃死人的肝臟。 用粗暴的語言惱怒別人，暗中傷害別人，說別人的壞話，死後會變成焦熱餓鬼，經常吞食火焰和煙霧。
【English Translation】 English version Excellent! If the mind is agitated and thoughts change rapidly, after death, one will fall into the animal realm. If one is often indulged in lustful desires, in the next life, one will become an ignorant insect, such as geese, pigeons, doves, mandarin ducks, even peacocks and moths. Those who like to bind and whip others will suffer much distress in the next life, transforming into animals such as elephants, horses, and cattle. Those filled with anger will become snakes after death. If one is arrogant and often belittles others, in the next life, one will become a fierce beast. Those who despise others will become lowly animals such as pigs, dogs, foxes, and donkeys in the next life. If one often harbors jealousy and the mind is unstable, in the next life, one will become a macaque; if one has a fierce face, one will become a bird. If one is stingy, greedy, evil, and deceitful, often engaging in thievery, after death, one will become carnivorous animals such as cats, jackals, tigers, and wolves. Giving alms but filled with anger, with a dishonest heart, after death, one will fall into the dragon realm, but will possess great divine power. Giving alms extensively but harboring anger, belittling others and being self-righteous, in the next life, one will become a Garuda (a mythical bird), possessing great power and might. Eating delicious food oneself but giving bad food to others, after death, one will become a filth-eating hungry ghost, often feeding on worms in feces. Liking to tease the old, the young, beggars, and the sick, after death, one will become a foul-smelling hungry ghost, feeding on the lochia of women after childbirth. Even if one gives alms, one is still stingy and regretful, always fearing that one does not have enough, after death, one will become a black hungry ghost, snatching food from below. Thinking that giving alms has no merit and never willing to give even a little, after death, one will become a vile hungry ghost, specializing in eating what others vomit. Not giving alms but slandering the act of giving, eating well oneself but showing off outwardly, after death, one will become a cave hungry ghost, often eating the saliva coughed up by others. Having things oneself but not giving them to others, always hoping to get from others, after death, one will become a poor hungry ghost, unable to get what one wants. Liking to secretly know others' shortcomings, controlling others to get money, after death, one will become a wretched hungry ghost, specializing in eating the livers of the dead. Using harsh words to annoy others, secretly hurting others, speaking ill of others, after death, one will become a scorching hungry ghost, often swallowing flames and smoke.
勸訟好會鬥， 酷虐恐熱人， 后為焰火鬼， 食于蜚蛾蟲。 禁止人佈施， 身亦不自與， 后為大身鬼， 其口若針鼻。 擁財以遺子， 不食亦不施， 其死屬閻界， 子祭乃得食。 生為隘𨽁長， 侵人以行患， 為鬼形丑大， 所欲終不得。 語言常欺調， 不與不持戒， 歡娛行急促， 終生鬼神中。 殺蟲以為餌， 鉤生蒙其利， 取殺而食之， 後世為魅魍。 佈施望其後， 不誠多忿怒， 后成臼注鬼， 顏貌極醜惡。 既以恚且貪， 好施而嗜酒， 喜于鼓樂舞， 死為守地神。 於家內外親， 無惡亦無嫉， 后為有力神， 乘雲風而行。 佈施屋室乘， 亦與諸美味， 為神在所之， 廬舍隨其飛。 好欲而懈怠， 喜以華香施， 后為天伎人， 遊戲自恣心。 於是畜生行， 餓鬼及鬼神， 悉已為總說， 又復聽善因。 至於為所行， 亦有若干比， 其應非一種， 今為如事說。 天人阿須羅， 欲求長壽者， 內意當自省， 無害一切生。 若以不施勞， 不縛捶嬈彼， 恒發安群生， 為人則無病。 不殺好恩德， 意固不復動， 終不害一
【現代漢語翻譯】 現代漢語譯本 喜歡爭訟，愛好爭鬥，對人殘酷暴虐，令人恐懼厭惡，死後會變成焰火鬼，以飛蛾之類的蟲子為食。 禁止別人佈施，自己也不肯施捨，死後會變成大身鬼，它們的嘴巴細小如針孔。 積攢財產留給兒子，自己不吃也不施捨，死後歸屬於閻羅王的管轄，只有兒子祭祀才能得到食物。 活著的時候是邊境地區的惡霸，侵犯他人，製造禍患，死後變成外形醜陋巨大的鬼，想要的東西始終得不到。 說話常常欺騙哄騙，不肯施捨，也不持守戒律，只顧及時行樂，最終一生都在鬼神之中度過。 爲了釣魚而殺死蟲子，用魚鉤謀取活物的利益，通過殺戮來獲取食物，來世會變成魅魍（鬼怪名）。 佈施的時候希望得到回報，心不誠懇，而且常常發怒，死後會變成臼注鬼，容貌極其醜惡。 既有嗔恚之心，又有貪婪之念，喜歡佈施，又嗜好飲酒，喜歡欣賞鼓樂歌舞，死後會變成守護土地的神。 對於家裡的內外親屬，沒有惡意，也沒有嫉妒之心，死後會變成有力量的神，能夠乘著雲彩和風飛行。 佈施房屋、車乘，也佈施各種美味食物，死後會變成神，無論在哪裡，住所都會跟隨他一起飛。 貪圖享樂而又懈怠懶惰，喜歡用鮮花和香料來佈施，死後會變成天上的樂伎，自由自在地遊戲。 以上已經概括地講述了畜生、餓鬼以及鬼神的行為，現在再來聽聽善行的因果。 至於行為所導致的果報，也有各種各樣的差別，其應驗並非只有一種，現在就如實地講述。 天人、阿修羅（非天），想要獲得長壽，內心應當自我反省，不要傷害一切眾生。 如果不通過佈施來勞役他人，不捆綁、鞭打、騷擾他們，經常想著如何安定眾生，做人就不會生病。 不殺生，愛好恩德，心意堅定不動搖，最終也不會傷害任何生命。
【English Translation】 English version Those who love litigation and fighting, who are cruel and tyrannical, causing fear and disgust, will become flame-fire ghosts after death, feeding on moths and similar insects. Those who forbid others from giving alms and are unwilling to give themselves will become large-bodied ghosts after death, with mouths as small as needle holes. Those who accumulate wealth for their sons, neither eating nor giving alms themselves, will belong to the jurisdiction of Yama (the king of the underworld) after death, and can only obtain food through their sons' offerings. Those who are bullies in border regions during their lifetime, infringing on others and causing trouble, will become ugly and huge ghosts after death, never getting what they want. Those who often speak deceitfully, are unwilling to give alms, and do not uphold the precepts, only indulging in immediate pleasures, will ultimately spend their lives among ghosts and spirits. Those who kill insects to fish, using hooks to profit from living beings, obtaining food through killing, will become 'mei wang' (types of goblins) in the next life. Those who hope for rewards when giving alms, are insincere, and often get angry, will become 'mortar-pouring ghosts' after death, with extremely ugly appearances. Those who have both anger and greed, like to give alms but also love to drink alcohol, and enjoy watching music and dance, will become earth-guarding deities after death. Those who have no malice or jealousy towards their family and relatives, both inside and outside the home, will become powerful deities after death, able to ride on clouds and wind. Those who give alms of houses, vehicles, and various delicious foods will become deities after death, with their dwellings flying with them wherever they go. Those who are greedy for pleasure and lazy, like to give alms with flowers and incense, will become heavenly musicians after death, freely enjoying themselves. The above has generally described the behaviors of animals, hungry ghosts, and spirits. Now, let's listen to the causes and effects of good deeds. As for the consequences of actions, there are various differences, and the results are not just one kind. Now, I will truthfully explain. Gods, humans, and Asuras (demi-gods), who want to obtain longevity, should reflect on themselves internally and not harm all living beings. If you do not exploit others through almsgiving, do not bind, whip, or harass them, and constantly think about how to bring peace to all beings, you will not get sick as a human. If you do not kill, love kindness, and your mind is firm and unwavering, you will ultimately not harm any life.
切， 為人常仁賢。 未嘗有少施， 頗受于幾微， 然後身極苦， 求少得或不。 好取他人財， 而以為惠施， 后雖得財富， 猶速亡失之。 不妄取非物， 亦都無所與， 恒自勤苦求， 後傳世得財。 既不取彼物， 常自樂佈施， 累世有財富， 得利甚弘廣。 自好持戒齋， 後生必明智， 愛法得譽安， 足賢意端正。 子善供養父， 既亡屢祭祀， 亦以敬施天， 后所之得食。 好施飯食者， 後生得命色， 有力辯達富， 無病常安隱。 好施衣被者， 失慚好容色， 心善人樂見， 快樂得所欲。 施與屋舍者， 後世所止安， 宮館諸所居， 事事嚴具足。 施井設義漿， 沐浴蓮華池， 後世得不得， 所欲一切富。 今世好佈施， 履屣船車橋， 像馬亦諸乘， 後世得天乘。 無怒人愛見， 一切所歸仰， 後生高長子， 其施園樹者。 好以奴婢施， 加以恭敬意， 后得於姓譽， 侍使無所乏。 先祖大布施， 子孫繼不絕， 後生巨億富， 輒得父余財。 好稱佈施德， 有意不能與， 后雖墮人倫， 生於貧狹家。 謗施謂無益，
【現代漢語翻譯】 現代漢語譯本： 如果一個人總是仁慈賢良， 從未有過絲毫的施捨，即使是很小的東西也不曾給予， 然後自身遭受極大的痛苦，即使尋求一點點幫助也可能得不到。 喜歡獲取他人的財物，卻假裝是惠施， 即使後來得到了財富，也會迅速地喪失掉。 不隨意拿取不屬於自己的東西，但也完全不給予別人， 總是自己勤勞辛苦地獲取，後來傳給後代也能得到財富。 既不拿取別人的東西，又經常樂於佈施， 累世都有財富，獲得的利益非常廣大。 自身喜歡持戒齋戒，後世出生必定聰明睿智， 喜愛佛法，得到讚譽和安寧，具備賢德，心意端正。 兒子好好地供養父親，父親去世后多次祭祀， 也以恭敬心施捨給天神，後世所到的地方都能得到食物。 喜歡佈施飯食的人，後世出生能得到壽命和好的容貌， 有力量，善於辯論，富有，沒有疾病，常常安穩。 喜歡佈施衣被的人，會失去羞慚，擁有美好的容貌， 心地善良，人們樂於見到，快樂並能得到自己想要的。 施捨屋舍的人，後世所居住的地方安穩， 宮殿館舍等居住的地方，事事都嚴謹完備。 施捨水井，設定免費的茶水，提供沐浴的蓮花池， 後世能得到想要的一切財富。 今世喜歡佈施鞋子、車輛和橋樑， 以及大象、馬等各種交通工具，後世能得到天上的交通工具。 沒有嗔怒，人們喜愛並樂於見到，一切人都歸順仰慕， 後世出生高大，成為長子，這是因為施捨園林樹木。 喜歡用奴婢來佈施，並且加以恭敬的心意， 後世能得到好的名聲和聲譽，侍從使喚的人不會缺乏。 先祖大量佈施，子孫後代繼續不斷絕， 後世出生極其富有，總是能得到父親遺留下來的財產。 喜歡稱讚佈施的功德，即使自己有意卻不能給予， 後世即使墮落到人道，也會出生在比較貧困狹小的家庭。 誹謗佈施，認為沒有益處。
【English Translation】 English version: If a person is always kind and virtuous, Never having given even the slightest offering, not even the smallest thing, Then they themselves will suffer greatly, and even seeking a little help may not be obtained. They like to take other people's property, but pretend it is a benevolent act, Even if they later gain wealth, they will quickly lose it. They do not casually take what does not belong to them, but they also give nothing to others, Always diligently and laboriously acquiring for themselves, later passing on wealth to their descendants. Neither taking from others nor being constantly happy to give, For generations, they will have wealth, and the benefits obtained will be very broad. If one likes to uphold precepts and fast, they will surely be intelligent and wise in future lives, Loving the Dharma (law), they will receive praise and peace, possess virtue, and have an upright mind. If a son properly supports his father, and performs frequent sacrifices after his father's death, And also gives respectfully to the gods, they will receive food wherever they go in future lives. Those who like to give food will be born with long life and good looks in future lives, They will be strong, eloquent, wealthy, free from illness, and always at peace. Those who like to give clothing will lose shame and have beautiful complexions, With a kind heart, people will be happy to see them, happy and able to get what they want. Those who give houses will have a stable place to live in future lives, Palaces, mansions, and other residences will be meticulous and complete in every way. Giving wells, setting up free tea, and providing lotus ponds for bathing, In future lives, they will obtain all the wealth they desire. In this life, if one likes to give shoes, vehicles, and bridges, As well as elephants, horses, and other means of transportation, they will obtain heavenly vehicles in future lives. Without anger, people will love and be happy to see them, and everyone will submit and admire them, In future lives, they will be born tall and become the eldest son, because of giving gardens and trees. If one likes to give slaves and servants, and does so with a respectful attitude, They will obtain good names and reputations in future lives, and will not lack servants to command. If ancestors give generously, and descendants continue without interruption, They will be born extremely wealthy in future lives, and will always receive the property left by their fathers. If one likes to praise the merits of giving, even if they intend to give but cannot, Even if they fall into the human realm in future lives, they will be born into a relatively poor and narrow family. Slandering giving, saying it is of no benefit.
但為哀故與， 雖無佈施意， 猶生富財家。 心常樂智慧， 然而不佈施， 后常得聰明， 生於貧窶家。 常好喜佈施， 而不學智慧， 于智不敏達， 生於大富家。 設兼行施智， 亦兼受其福， 設兩不兼行， 亦兩無所得。 施與望姓譽， 未施若已施， 若后欲施者， 斯為食惱苦。 佈施雖無信， 然猶得財產， 若樂彼施財， 后意頗有喜。 佈施如有信， 後世常富財， 多貨能得尊， 其意甚歡悅。 如侍敬有德， 善意供養施， 后得財可意， 既得最殊勝。 常以輕易意， 施與修德者， 然後雖得財， 安時不得食。 佈施欲安人， 不行诐陷人， 然得所愛敬， 親屬靡不敬。 施與恣所有， 修德無所諍， 后獲所愛喜， 法德利具足。 施與有黠眼， 不諂求非物， 福祚傳子孫， 累世常保財。 慧人行佈施， 用時不勞彼， 雖少不失時， 食福時自恣。 修身以自守， 不好犯人婦， 后得所愛慾， 貞良有戒德。 婦人有非時， 智士能自絕， 后為人無怨， 受性大清凈。 若修清凈行， 所行無論議， 後生有威譽， 為天所供
【現代漢語翻譯】 現代漢語譯本 只是因為憐憫的緣故給予，即使沒有佈施的意願，仍然會出生在富裕的家庭。 心中常常喜愛智慧，然而不進行佈施，將來常常會得到聰明才智，但出生在貧困的家庭。 常常喜歡佈施，而不學習智慧，對於智慧不夠敏銳通達，出生在大富之家。 如果兼行佈施和智慧，也會兼得兩者的福報；如果兩者都不做，也就兩者都得不到。 佈施是爲了博取名聲和讚譽，在沒有佈施之前就好像已經佈施了一樣，如果之後想要佈施，這就是被貪慾所困擾。 佈施即使沒有信心，仍然可以得到財產；如果樂於佈施財物，之後的心意也會感到非常喜悅。 佈施如果具有信心，來世常常會富有，擁有很多財富能夠得到尊重，內心感到非常歡悅。 如果像侍奉有德之人一樣，以善良的心意供養佈施，將來得到的財富會令人滿意，而且是最殊勝的。 常常以輕慢的態度，佈施給修行有德之人，然後即使得到了財富，在需要的時候也得不到食物。 佈施是爲了安定人心，不做奸詐陷害他人的事情，這樣會得到人們的愛戴和尊敬，親屬沒有不尊敬的。 佈施時隨心所欲地給予，修行德行時沒有爭執，將來會獲得人們的喜愛和喜悅，法和德行以及利益都具備。 佈施的人具有明智的眼光，不諂媚地索求不應得的東西，福運會傳給子孫，世代都能保有財富。 有智慧的人進行佈施，在使用的時候不會勞煩他人，即使佈施的很少也不會錯過時機，享受福報的時候可以隨心所欲。 修養自身以自我約束，不好色侵犯別人的妻子，將來會得到所愛慕的人，貞潔善良且具有戒律的德行。 婦人在不適當的時候，有邪念，有智慧的人能夠自我斷絕，將來為人處世沒有怨恨，承受的本性非常清凈。 如果修行清凈的行為，所做的事情沒有爭議，將來出生會具有威望和名譽，被天人所供養。
【English Translation】 English version Giving merely out of compassion, even without the intention of generosity, one will still be born into a wealthy family. Constantly delighting in wisdom, yet not practicing generosity, one will often attain intelligence in the future, but be born into a poor family. Often enjoying giving, but not learning wisdom, one will not be quick-witted in intelligence, and be born into a very wealthy family. If one practices both generosity and wisdom, one will receive the blessings of both; if one does neither, one will gain nothing from either. Giving with the hope of fame and praise, acting as if one has already given before actually giving, and desiring to give later, this is to be troubled by greed. Giving even without faith, one can still obtain wealth; if one delights in giving wealth, one's mind will be very joyful afterward. Giving with faith, one will often be wealthy in future lives, possessing much wealth and gaining respect, with a very joyful heart. If one serves and respects the virtuous, offering and giving with a kind heart, one will receive wealth that is pleasing in the future, and it will be the most excellent. Often giving to those who cultivate virtue with a disdainful attitude, then even if one obtains wealth, one will not have food to eat when in need. Giving to bring peace to people's hearts, not engaging in deceitful or harmful actions, one will be loved and respected, and all relatives will respect one. Giving freely of what one has, cultivating virtue without contention, one will obtain love and joy in the future, possessing both Dharma and virtue, and all benefits. Giving with discerning eyes, not flattering or seeking improper things, blessings will be passed on to descendants, and wealth will be preserved for generations. A wise person gives generously, without troubling others when using resources; even if giving little, one does not miss the opportune time, and one can enjoy blessings freely when the time comes. Cultivating oneself with self-restraint, not lusting after other people's wives, one will obtain the beloved in the future, virtuous and possessing the discipline of precepts. If a woman has improper thoughts at an inappropriate time, a wise person can abstain from them, and in the future, one will be without resentment, receiving a nature that is greatly pure. If one cultivates pure conduct, one's actions will be without controversy, and one will be born with prestige and reputation, being revered by the devas (gods).
養。 去離於醉酒， 修行常清凈， 后識不迷惛， 得利內明慧。 為身若人故， 終而不妄語， 後生身中適， 莫得說其短。 友諍輒和解， 不好妄傳說， 后親不別離， 身常為人雄。 恒以柔軟言， 忠至入人心， 后語工可眾， 聞者莫不愛。 集會坐論議， 如事言得中， 後世得辯和， 語時人樂聽。 一切彼所有， 其心不念取， 後世心中安， 終無忘遺憂。 已知事事思， 眾善之報應， 為人都近善， 食福果甚多。 常欲利成就， 望譽天上安， 知生不常久， 心必思修德。 好惡信在行， 人倫之大利， 種雜故得雜， 在白不白中。 少壯或長老， 自在作行時， 然後如時得， 苦樂各應本。 暫行若長行， 所為善不善， 中作中時得， 長作乃長得。 師友忠恕言， 今世後世厚， 匆蔑不承用， 後生常聾聵。 詐為欺慢者， 後生傴短陋， 瘖啞或惡色， 族姓莫欲見。 不親老則愚， 事有道則利， 不慢后尊貴， 憍慢則卑賤。 佈施后則富， 無與意則貧， 瞋恚得惡色， 不怒后好色。 好奸不男女， 欲犯不可淫，
【現代漢語翻譯】 現代漢語譯本 遠離醉酒，修行常保清凈， 後世的意識不會迷亂昏沉，從而獲得內在的明智。 爲了自身如同他人一樣，最終不說謊， 後世轉生時身體舒適，不會被人說短處。 朋友爭執時立即調解，不好搬弄是非， 後世親人不會分離，自身常為人中豪傑。 經常以柔和的言語，忠誠懇切深入人心， 後世所說的話精妙而能取悅大眾，聽者無不喜愛。 在**坐論議時，言語如實且恰當， 後世能獲得辯才和睦，說話時人們樂於傾聽。 對於他人的一切所有，心中不起貪念， 後世心中安寧，終無遺忘憂慮。 已知曉事理並深思，這是眾善的報應， 為人處世都接近善良，所食用的福報果實甚多。 常希望利益成就，期望美譽安穩于天上， 知曉生命不常久，內心必定思考修行功德。 好與壞的報應在於行為，這是人倫的最大利益， 種下雜亂的種子就得到雜亂的果實，處於黑白之間，結果也介於黑白之間。 無論年少壯年或年老，在自在地造作行為時， 然後就會如實得到相應的果報，苦樂各自對應其根本原因。 短暫的行為或長期的行為，所做的善或不善， 中間時間造作的，就在中間時間得到果報，長時間造作的，就在長時間得到果報。 聽從師友忠誠寬恕的言語，今生後世都將受益匪淺， 輕視而不聽從，後世常會耳聾。 以虛假欺騙他人，後世會駝背矮小丑陋， 或者成為啞巴，或者面容醜惡，家族姓氏都不願意見到。 不親近老人就會變得愚蠢，做事遵循正道就會順利， 不輕慢他人，後世就會尊貴，驕傲自滿就會卑賤。 佈施，後世就會富有，吝嗇不給予，就會貧窮， 嗔怒會得到醜陋的容貌，不發怒，後世就會有好容貌。 喜歡奸邪，不分男女，想侵犯但不可邪淫
【English Translation】 English version Abstaining from drunkenness, cultivating constant purity, The subsequent consciousness will not be confused or muddled, thus obtaining inner wisdom. Treating oneself as others, ultimately not lying, In future lives, the body will be comfortable, and one will not be criticized. Immediately resolving disputes among friends, avoiding gossip, In future lives, family members will not be separated, and one will always be a hero among people. Frequently using gentle words, sincerity deeply penetrates people's hearts, In future lives, one's words will be exquisite and pleasing to the masses, loved by all who hear them. When sitting in discussion, speaking truthfully and appropriately, In future lives, one will obtain eloquence and harmony, and people will enjoy listening when one speaks. Regarding everything that belongs to others, not harboring greedy thoughts, In future lives, the heart will be at peace, free from worries of forgetting. Having understood matters and pondered deeply, this is the retribution of all good deeds, Conducting oneself close to goodness, one will consume abundant fruits of blessings. Always desiring the accomplishment of benefits, hoping for fame and stability in the heavens, Knowing that life is impermanent, one's heart will surely contemplate cultivating merit. Good and bad retribution lies in actions, this is the greatest benefit of human relations, Planting mixed seeds yields mixed fruits, being between black and white results in something between black and white. Whether young, middle-aged, or old, when freely creating actions, Then one will truly receive the corresponding results, suffering and happiness each corresponding to their root cause. Short-term actions or long-term actions, whether good or bad deeds are done, Actions done in the middle time will be rewarded in the middle time, actions done for a long time will be rewarded for a long time. Listening to the loyal and forgiving words of teachers and friends will greatly benefit both this life and future lives, Disregarding and not listening will often result in deafness in future lives. Deceiving others with falsehoods will result in a hunched back, short stature, and ugliness in future lives, Or becoming mute, or having an ugly face, so that family clans do not wish to see them. Not being close to the elderly leads to foolishness, following the right path in doing things leads to success, Not looking down on others leads to nobility in future lives, arrogance leads to lowliness. Giving alms leads to wealth in future lives, stinginess and not giving leads to poverty, Anger leads to an ugly appearance, not being angry leads to a good appearance in future lives. Liking wickedness, regardless of gender, desiring to violate but not committing adultery.
騬割諸畜生， 後生為黃門。 思淫若熾火， 身根心口犯， 專行求女人， 後生為黃門。 說佈施善道， 來勸已樂從， 等心視憎愛， 後生有三眼。 喜以好衣服， 施與有德者， 後世常好雅， 光潤色若金。 視人如赤子， 護老病亦然， 后常值聖人， 皦若星中月。 不幹奉齋戒， 兼身產乳婦， 后得伎女樂， 犯者有干謗。 禮敬泛愛眾， 后軟手足掌， 保貨安不動， 得敬如大山。 不問訊使伶， 無求但好施， 后得食具足， 有財聚若海。 有德蒙上天， 法善眾歸仰， 后豪尊歡樂， 生為帝王種。 身口恒習善， 佈施用和顏， 后富莫能嫉， 受樂生北方。 陰以善報仇， 終不妄施惡， 口諍而心柔， 后為阿修羅。 如有見善道， 具足以睹正， 后得生天上， 曜若日之光。 善孝事父母， 後生貴姓家， 不諍不好怒， 食福忉利天。 無所與言諍， 亦不參斗訟， 守善心修德， 後生艷天上。 多聞安思惟， 好利而求脫， 念善德以善， 後生兜術天。 守戒常禪思， 依法無所恃， 亦勸彼令然， 生不驕樂天。 自守好最
【現代漢語翻譯】 現代漢語譯本 閹割各種牲畜，來世會變成黃門（指被閹割的人）。 心中思淫如熾熱的火焰，用身體、生殖器、言語冒犯， 專門去尋求女人，來世會變成黃門。 宣說佈施的善道，勸導他人行善自己也樂於跟隨， 以平等心看待憎恨和喜愛，來世會長出三隻眼睛。 喜歡用美好的衣服，施捨給有德行的人， 來世常常美好高雅，光彩潤澤顏色如黃金。 看待他人如同自己的孩子，照顧老人和病人也是如此， 將來常常遇到聖人，光明潔白如同星星中的月亮。 不干預奉行齋戒的人，也不干預生產哺乳的婦女， 來世會得到歌舞伎樂的享受，干預和誹謗的人會有罪過。 以禮貌恭敬普遍地愛護眾人，來世手掌和腳掌柔軟。 保護貨物使其安全不動搖，會得到像大山一樣的尊敬。 不問候使者和伶人，沒有所求但喜歡佈施， 來世會得到充足的食物，擁有的財富聚集如大海。 有德行的人會得到上天的庇護，遵循佛法行善的人會得到眾人的歸順和仰慕， 來世會豪邁尊貴充滿歡樂，出生為帝王之家。 身口意恒常修習善行，佈施時面帶和悅的笑容， 來世的富裕不會招致他人的嫉妒，享受快樂後會往生到北方。 暗中用善行來報答仇恨，始終不胡亂地施加惡行， 口頭上爭辯但內心柔和，來世會成為阿修羅（一種神）。 如果有人見到善道，能夠完全地看到正法， 來世會往生到天上，光芒閃耀如同太陽的光芒。 善良孝順地侍奉父母，來世會出生在尊貴的家族， 不爭鬥不好發怒，會在忉利天（佛教欲界六天之一）享受福報。 不與任何人爭論，也不參與爭鬥訴訟， 守護善念修養德行，來世會往生到美麗的天上。 廣聞博學安心思考，喜歡利益眾生並尋求解脫， 以善良的念頭和德行行善，來世會往生到兜率天（佛教欲界六天之一）。 遵守戒律常常禪思，依靠佛法而無所依恃， 也勸導他人這樣做，往生到不驕樂天（佛教色界天之一）。 自身守護最好的行為。
【English Translation】 English version Castrating various animals, one will be reborn as a eunuch. Thinking of lust like a blazing fire, offending with body, genitals, and speech, Specifically seeking women, one will be reborn as a eunuch. Speaking of the good path of giving, encouraging others to do good and happily following oneself, Viewing hatred and love with an equal mind, one will be born with three eyes in the next life. Liking to use beautiful clothes, giving them to those with virtue, In the next life, one will always be beautiful and elegant, with a radiant and lustrous color like gold. Looking at others as one's own children, caring for the elderly and sick in the same way, In the future, one will often encounter sages, bright and pure like the moon among the stars. Not interfering with those who observe fasting and precepts, nor interfering with women who are giving birth and breastfeeding, In the next life, one will receive the enjoyment of music and dance; those who interfere and slander will have transgressions. Politely and respectfully loving all beings universally, in the next life, one's palms and soles will be soft. Protecting goods and keeping them safe and unmoving, one will receive respect like a great mountain. Not inquiring after messengers and performers, having no requests but liking to give, In the next life, one will receive sufficient food, and the wealth one possesses will gather like the sea. Those with virtue will receive the protection of heaven, and those who follow the Dharma and do good will receive the allegiance and admiration of the masses, In the next life, one will be heroic, noble, and full of joy, born into a royal family. Constantly cultivating good deeds with body, speech, and mind, giving with a kind and cheerful face, In the next life, one's wealth will not arouse the jealousy of others, and after enjoying happiness, one will be reborn in the north. Secretly repaying hatred with good deeds, never rashly inflicting evil, Arguing verbally but with a gentle heart, one will become an Asura (a type of deity) in the next life. If someone sees the good path, and is able to fully see the true Dharma, In the next life, one will be reborn in heaven, shining like the light of the sun. Kindly and filially serving parents, in the next life, one will be born into a noble family, Not fighting or being angry, one will enjoy blessings in the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism). Not arguing with anyone, nor participating in fights and lawsuits, Guarding good thoughts and cultivating virtue, in the next life, one will be reborn in a beautiful heaven. Learning widely and thinking peacefully, liking to benefit beings and seeking liberation, Doing good with kind thoughts and virtue, in the next life, one will be reborn in the Tushita Heaven (one of the six heavens of desire in Buddhism). Observing precepts and constantly meditating, relying on the Dharma and having no dependence, Also encouraging others to do so, one will be reborn in the Nirmanarati Heaven (one of the heavens in the Realm of Form in Buddhism). Guarding the best behavior oneself.
施， 不逆不自稱， 平均愛有道， 生彼尼密天。 鞭杖繩之惱， 不以加群生， 安慰一切人， 食福于梵天。 心慈口言善， 念安人若己， 有求而輒與， 生彼迦夷天。 念行常如齋， 不願世喜樂， 定意立安靜， 生阿波蘇天。 定心棄愛女， 除三習一樂， 能歡思正止， 得生遍凈天。 苦樂計非常， 身所行則知， 見識最清凈， 生墮苛頗天。 曉了不凈想， 多行有王處， 棄習而無想， 生無有想天。 無倚有微倚， 恢廓行四業， 念禪自清定， 生五凈天中。 柔軟意殊勝， 心正性中和， 廣博修天業， 生阿迦膩天。 解色猗無常， 樂求無邊志， 所識意無際， 思惟得出生。 已離諸情識， 無甫所向生， 有念亦已過， 欲無想而想。 雖決猶復生， 報現有平行， 智士自觀察， 知善行可作。 是法有特異， 故為人具說， 非天非時種， 所受從自作。 生非常可觀， 慧不思望倚， 凡往生善處， 皆為由行倚。 若已解非身， 無為生死空， 寂放滅苦辛， 是樂最第一。
佛說分別善惡所起經
【現代漢語翻譯】 現代漢語譯本 施捨時，不違背本心也不自我誇耀， 以平等之心愛護眾生，遵循正道，便能往生到尼密天（Nimi-deva）。 不以鞭打或繩索等方式惱害眾生， 以慈悲心安慰一切人，便能在梵天（Brahma-deva）享受福報。 內心慈悲，口說善語， 心中想著如何使他人安樂如同自己一樣， 對於他人的請求總是樂於給予，便能往生到迦夷天（Kayi-deva）。 時常如持齋般謹慎自己的行為，不貪求世間的喜樂， 以堅定的意志保持內心的平靜，便能往生到阿波蘇天（Apasu-deva）。 堅定內心，捨棄對愛女的執著，去除三種習氣，享受唯一的快樂， 能夠歡喜地思念正道，便能往生到遍凈天（Subhakinha-deva）。 明白苦樂都是無常的，清楚自身所做的一切行為， 擁有最清凈的見識，便會墮落到苛頗天（Vehapphala-deva）。 明白不凈的道理，多行國王所應行的善事， 捨棄惡習，心中沒有雜念，便能往生到無有想天（Asannasatta-deva）。 不完全依賴外物，稍微依靠，廣泛地修行四種善業， 以禪定的力量使自己清凈安定，便能往生到五凈天（Panca-suddhavasa-deva）中。 擁有柔軟殊勝的心意，心懷正念，秉性中和， 廣泛地修習天界的善業，便能往生到阿迦膩天（Akanittha-deva）。 明白色相是無常的，樂於追求無邊的智慧， 所認識的道理是無邊無際的，通過這樣的思維便能獲得出生。 已經脫離了各種情感和意識，沒有固定的去處， 即使有念頭也已經過去了，想要達到無想的境界卻仍然有想法。 即使已經做出了決定，仍然會再次產生，報應的顯現與行為並行， 有智慧的人應該自我觀察，明白哪些是應該做的善行。 這種法門具有獨特的意義，所以為人們詳細地解說， 它不是由天神所決定，也不是由時節所決定，所承受的果報都是由自己的行為所決定的。 往生之處雖然美好，但智慧不應該依賴於此， 凡是往生到善處，都是因為依靠善行。 如果已經明白身體不是真實的，無為的境界才是生死輪迴的空性， 寂靜地放下一切，滅除痛苦，這才是最殊勝的快樂。 佛說分別善惡所起經
【English Translation】 English version When giving, not acting against one's heart nor boasting, Loving all beings with equality and following the right path, one is born in Nimi-deva (Nimi-deva). Not harming beings with whips or ropes, Comforting all people with compassion, one enjoys blessings in Brahma-deva (Brahma-deva). Having a compassionate heart and speaking kind words, Thinking of how to make others happy as oneself, Always willing to give to those who ask, one is born in Kayi-deva (Kayi-deva). Always being mindful of one's actions as if observing a fast, not craving worldly pleasures, Maintaining inner peace with a firm will, one is born in Apasu-deva (Apasu-deva). Firmly resolving in one's heart, abandoning attachment to beloved daughters, removing three habits, and enjoying the only happiness, Being able to joyfully contemplate the right path, one is born in Subhakinha-deva (Subhakinha-deva). Understanding that suffering and happiness are impermanent, knowing clearly all one's actions, Having the purest understanding, one falls into Vehapphala-deva (Vehapphala-deva). Understanding the principle of impurity, performing many good deeds that a king should do, Abandoning bad habits, with no distracting thoughts in mind, one is born in Asannasatta-deva (Asannasatta-deva). Not completely relying on external things, relying slightly, widely practicing the four good deeds, Using the power of meditation to purify and stabilize oneself, one is born in Panca-suddhavasa-deva (Panca-suddhavasa-deva). Having a gentle and excellent mind, with righteous thoughts and a moderate nature, Extensively cultivating the good deeds of the heavenly realm, one is born in Akanittha-deva (Akanittha-deva). Understanding that form is impermanent, delighting in seeking boundless wisdom, The principles one knows are boundless, and one can be born through such thinking. Having already detached from various emotions and consciousness, with no fixed destination, Even if there are thoughts, they have already passed, wanting to reach the state of no-thought but still having thoughts. Even if a decision has been made, it will still arise again, the manifestation of retribution runs parallel with actions, A wise person should observe themselves and understand which are the good deeds that should be done. This Dharma has a unique meaning, so it is explained in detail for people, It is not determined by gods, nor is it determined by seasons, the retribution one receives is determined by one's own actions. Although the place of rebirth is beautiful, wisdom should not rely on it, All those who are born in good places are because they rely on good deeds. If one already understands that the body is not real, the unconditioned state is the emptiness of samsara, Quietly letting go of everything, extinguishing suffering, this is the most supreme happiness. The Sutra Spoken by the Buddha on Discriminating the Origins of Good and Evil