T17n0745_佛說雜藏經

大正藏第 17 冊 No. 0745 佛說雜藏經

No. 745

佛說雜藏經

東晉平陽沙門法顯譯

佛弟子諸阿羅漢，諸行各為第一：如舍利弗智慧第一，樂說微妙法；目連神足第一，常乘神通至六道，見眾生受善惡果報，還來為人說之。

目連又一時至恒河邊，見五百餓鬼，群來趣水，有守水鬼，執鐵杖驅馳，令不得近。於是諸鬼逕詣目連所，禮目連足，各問其罪因緣。

有一鬼白目連言：「大德！我受此身，常患熱渴，先聞此恒水清涼且美，歡喜趣之，入中洗浴，而便沸熱，舉身爛壞。若飲一口，五藏焦爛，臭不可當。何因緣故，受如此罪？」

目連報言：「汝先世時作相師，相人吉兇，少實多虛，或毀或譽；自稱審諦，以動人心；詐惑欺誑，以求利養；迷惑眾生，失如意事。是故今日雖聞此水清涼且美，到不如意。此是惡行花報，後方受地獄苦報。」

復有一鬼，白目連言：「我常為大狗，利牙赤目，來啖我肉，遺有骨在，風還吹起，肉續復生，狗復來啖。我常受此苦，何因緣故爾？」

目連答言：「汝前世時作天祠主，常教眾生，殺羊以血祠天，汝自食肉，是故今日以肉償之。此是惡行華報，後方受地獄苦果，億百千倍也。」

【現代漢語翻譯】現代漢語譯本《佛說雜藏經》

東晉平陽沙門法顯譯

佛陀的弟子中，各位阿羅漢在修行上各有專長：例如，舍利弗（Sariputra，智慧第一的佛陀弟子）智慧第一，樂於宣說精妙的佛法；目連（Maudgalyayana，神通第一的佛陀弟子）神通第一，經常運用神通到達六道，親眼見到眾生承受善惡業報，然後回來為人們講述這些事情。

有一次，目連來到恒河邊，看見五百個餓鬼成群結隊地奔向河水，但有一個守水鬼拿著鐵杖驅趕他們，使他們無法靠近。於是，這些餓鬼便來到目連處，禮拜目連的雙足，各自詢問自己受罪的因緣。

其中一個餓鬼對目連說：『大德！我受此身，經常感到又熱又渴，先前聽說這恒河水清涼甘美，歡喜地跑來，想要進入水中洗浴，結果水卻變得沸騰滾燙，將我的全身都燒爛了。如果喝上一口，五臟六腑都會焦爛，臭氣熏天，令人難以忍受。這是什麼因緣導致的，我為什麼要受這樣的罪？』

目連回答說：『你前世做相士的時候，為人占卜吉兇，少說實話，多是虛假之言，或者詆譭別人，或者讚譽別人；自稱判斷準確，以此來動搖人心；用欺詐迷惑的手段，來謀取私利；迷惑眾生，使他們失去如意之事。所以今天即使聽說這水清涼甘美，但得到的卻是相反的結果。這是惡行的花報，將來還要承受地獄的苦報。』

又有一個餓鬼對目連說：『我經常變成一條大狗，長著鋒利的牙齒和赤紅的眼睛，來吞食我的肉，剩下的骨頭被風吹起，肉又重新生長出來，狗又來吞食。我經常遭受這樣的痛苦，這是什麼因緣造成的呢？』

目連回答說：『你前世做天祠主持的時候，經常教唆眾生宰殺羊，用羊血來祭祀天神，而你自己卻吃肉，所以今天用肉來償還。這是惡行的花報，將來還要承受地獄的苦果，其痛苦要比現在強烈億百千倍。』

【English Translation】 English version The Sutra of Various Treasures Spoken by the Buddha

Translated by the Sramana Faxian of Pingyang in the Eastern Jin Dynasty

Among the Buddha's disciples, each Arhat (enlightened disciple) excels in different practices: For example, Sariputra (Sariputra, foremost in wisdom) is foremost in wisdom, delighting in expounding the subtle Dharma (teachings of the Buddha); Maudgalyayana (Maudgalyayana, foremost in supernatural powers) is foremost in supernatural powers, often using his powers to reach the six realms, personally witnessing beings experiencing the results of good and evil karma (actions), and then returning to tell people about these things.

Once, Maudgalyayana came to the bank of the Ganges River and saw five hundred hungry ghosts rushing towards the water in groups, but a water-guarding ghost, holding an iron staff, drove them away, preventing them from approaching. Thereupon, these ghosts came to Maudgalyayana, prostrated themselves at his feet, and each asked about the causes and conditions of their suffering.

One of the ghosts said to Maudgalyayana: 'Great Virtue! I suffer in this body, constantly afflicted by heat and thirst. I heard earlier that the water of this Ganges River is cool and sweet, and I joyfully ran here, wanting to enter the water to bathe, but the water became boiling hot, burning my entire body. If I drink a mouthful, my internal organs will be scorched and rotten, and the stench is unbearable. What is the cause of this, and why do I suffer such torment?'

Maudgalyayana replied: 'In your previous life, when you worked as a fortune-teller, you predicted people's fortunes and misfortunes, speaking little truth and much falsehood, either slandering or praising others; you claimed to be accurate, using this to sway people's hearts; you used deceitful and misleading means to seek personal gain; you deluded sentient beings, causing them to lose what they desired. Therefore, today, even though you hear that this water is cool and sweet, you receive the opposite result. This is the flower-like retribution of evil deeds; in the future, you will suffer the bitter retribution of hell.'

Another ghost said to Maudgalyayana: 'I am constantly transformed into a large dog, with sharp teeth and red eyes, that comes to devour my flesh. The remaining bones are blown up by the wind, and the flesh grows back again, and the dog comes again to devour it. I constantly suffer such pain; what is the cause of this?'

Maudgalyayana replied: 'In your previous life, when you were the chief of a heavenly shrine, you often incited sentient beings to slaughter sheep and use their blood to sacrifice to the gods, while you yourself ate the meat. Therefore, today you are repaying with your own flesh. This is the flower-like retribution of evil deeds; in the future, you will suffer the bitter consequences of hell, a hundred thousand times more intense than now.'

復有一鬼，白目連言：「大德！我常身上，有糞遍涂漫，亦復啖之。何因緣故，受如是罪？」

目連語言：「汝前世時，作婆羅門，惡邪不信罪福。有乞食道人，意不欲使更來。即取其缽，盛滿中糞，以飯著上，持與道人。道人得已，持還本處；以手食飯，糞污其手，是故今日受如此罪。此惡行華報，後方受地獄苦果。」

復有一鬼，白目連言：「大德！我腹極大如甕，咽喉、手腳甚細如針，不得飲食。何因緣故，受如此苦？」

目連答言：「汝前世時，作聚落主，自恃豪貴，飲酒縱橫；輕欺餘人，奪其飲食，飢困眾生，由是因緣受如此罪。此是華報，地獄苦果方在後也。」

復有一鬼，白目連言：「我常趣溷欲食糞。有大群鬼，捉杖驅我，不得近廁。口中爛臭，飢困無賴。何因緣故，受如此罪？」

目連答言：「汝前世時，作佛圖主。有諸白衣賢者，供養眾僧，供設食具。若有客僧來，汝便粗設粗供；客僧去已，自食細者。以是因緣故，糞尚叵得，何況好食！此是華報耳，后當受地獄果。」

復有一鬼，白目連言：「我身上遍滿生舌，斧來斫舌，斷續復生，如此不已。何因緣故爾？」

目連答言：「汝前世時，作道人。眾僧差作蜜漿，石蜜塊大難消，以斧斫之，盜心

【現代漢語翻譯】現代漢語譯本：又有一個餓鬼，對目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）說：『大德！我身上總是被糞便塗滿，而且還要吃這些糞便。是什麼因緣導致我遭受這樣的罪報？』目連回答說：『你前世是婆羅門（Brahman，印度教中的祭司階層），作惡多端，不相信罪福報應。有乞食的道人來乞食，你心裡不想讓他再來。就拿了他的缽，盛滿糞便，在上面放上飯，拿給道人。道人得到后，拿回原來的地方，用手吃飯，糞便弄髒了他的手。因此，你今天遭受這樣的罪報。這只是惡行的花報，以後還要遭受地獄的苦果。』又有一個餓鬼，對目連說：『大德！我的肚子大得像甕一樣，咽喉、手腳卻細得像針一樣，無法飲食。是什麼因緣導致我遭受這樣的痛苦？』目連回答說：『你前世是村落的首領，仗著自己豪橫富貴，飲酒作樂，肆意妄為；輕視欺負別人，奪取他們的飲食，使眾生飢餓困苦。由於這樣的因緣，你遭受這樣的罪報。這只是花報，地獄的苦果還在後面。』又有一個餓鬼，對目連說：『我總是跑到廁所想吃糞便。但是有一大群鬼，拿著棍子驅趕我，不讓我靠近廁所。我的口中腐爛惡臭，飢餓困苦，無依無靠。是什麼因緣導致我遭受這樣的罪報？』目連回答說：『你前世是佛寺的主管。有一些在家修行的賢者，供養眾僧，準備各種食物。如果有外來的僧人來，你就給他們提供粗糙的食物；等外來的僧人走了以後，你自己就吃精美的食物。因為這樣的因緣，你現在連糞便都吃不到，更何況是好的食物！這只是花報而已，以後還要遭受地獄的果報。』又有一個餓鬼，對目連說：『我的身上長滿了舌頭，用斧頭砍這些舌頭，斷了又長出來，一直這樣不停。這是什麼因緣造成的？』目連回答說：『你前世是道人。眾僧安排你製作蜜漿，石蜜塊太大，難以融化，你就用斧頭砍它，心懷盜心。』

【English Translation】 English version: Again, there was a ghost who said to Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers), 'Great Virtue! My body is always covered with excrement, and I also have to eat it. What is the cause and condition that I suffer such a punishment?' Maudgalyayana replied, 'In your previous life, you were a Brahman (the priestly class in Hinduism), and you committed evil deeds and did not believe in the reward of merit and demerit. When a mendicant came to beg for food, you did not want him to come again. So you took his bowl, filled it with excrement, put rice on top of it, and gave it to the mendicant. After the mendicant received it, he took it back to his place, ate the rice with his hands, and the excrement soiled his hands. Therefore, you suffer such a punishment today. This is just the flower-retribution of your evil deeds; later, you will suffer the bitter fruit of hell.' Again, there was a ghost who said to Maudgalyayana, 'Great Virtue! My belly is as big as a jar, but my throat, hands, and feet are as thin as needles, and I cannot eat or drink. What is the cause and condition that I suffer such pain?' Maudgalyayana replied, 'In your previous life, you were the head of a village, relying on your wealth and power, drinking and indulging in pleasure; you despised and bullied others, took away their food and drink, and caused sentient beings to suffer from hunger and distress. Because of this cause and condition, you suffer such a punishment. This is just the flower-retribution; the bitter fruit of hell is yet to come.' Again, there was a ghost who said to Maudgalyayana, 'I always run to the toilet to eat excrement. But there is a large group of ghosts who drive me away with sticks, not allowing me to get near the toilet. My mouth is rotten and stinking, and I am hungry, distressed, and helpless. What is the cause and condition that I suffer such a punishment?' Maudgalyayana replied, 'In your previous life, you were the manager of a Buddhist temple. Some virtuous lay practitioners made offerings to the Sangha (Buddhist monastic community), preparing various foods. If a visiting monk came, you would provide them with coarse food; after the visiting monk left, you would eat the fine food yourself. Because of this cause and condition, you cannot even get excrement to eat, let alone good food! This is just the flower-retribution; later, you will suffer the fruit of hell.' Again, there was a ghost who said to Maudgalyayana, 'My body is covered with tongues, and axes come to chop off these tongues, which are cut off and grow back again, and so on without end. What is the cause of this?' Maudgalyayana replied, 'In your previous life, you were a Daoist. The Sangha arranged for you to make honey syrup, and the rock sugar was too large and difficult to dissolve, so you chopped it with an axe, harboring a thieving mind.'

啖一口。以是因緣故，斧還斫舌。」

復有一鬼，白目連言：「我常有七枚熱鐵丸，直入我口。入腹五藏焦爛，出還復入。何因緣故，受如此罪？」

目連答言：「汝前世時作沙彌，行果蓏子到師所，敬其師故，偏心多與，實長七枚，是故受如此罪。此是華報，后受地獄果。」

復有一鬼，白目連言：「常有二熱鐵輪，在我兩腋下轉，身體焦爛。何因故爾？」

目連答言：「汝前世時，與眾僧作餅，盜心取二番，挾兩腋底，是故受如此罪。此是花報，後方受地獄果。」

復有一餓鬼，白目連言：「我丸極大如甕，行時擔著肩上，住則坐上，進止患苦。何因緣故爾？」

目連答言：「汝前世時作市令，常以輕稱小斗而與，重稱大斗而取，常自欲得大利於己，侵克餘人，是故受如此罪。此是華報，地獄苦果，方在後也。」

復有一鬼，白目連言：「我常兩肩有眼，胸有口鼻，常無有頭。何因緣故爾？」

目連答言：「汝前世時，恒作魁膾弟子。若殺罪人時，汝常有歡喜心，以繩著髻挽之，以是因緣故，受如此罪。此是惡行華報，地獄苦果方在後也。」

復有一鬼，白目連言：「我常有熱鐵針，入出我身，受苦無賴。何因緣故爾？」

目連答言：「汝前世時

【現代漢語翻譯】現代漢語譯本：

鬼魂吞下一口東西。目連說：『因為這個緣故，斧頭才會砍你的舌頭。』又有一個鬼，告訴目連說：『我經常有七枚燒紅的鐵丸，直接進入我的口中。進入腹部后，五臟都被燒焦腐爛，出來后又再次進入。是什麼因緣，讓我遭受這樣的罪？』目連回答說：『你前世做沙彌（Śrāmaṇera，佛教術語，指未成年出家男子），拿著水果到師父那裡，因為尊敬師父，所以偏心多給，實際上多給了七枚，因此遭受這樣的罪。這只是花報（指較輕的果報），以後還要承受地獄的果報。』又有一個鬼，告訴目連說：『經常有兩隻燒紅的鐵輪，在我的兩腋下旋轉，身體被燒焦腐爛。是什麼原因造成的？』目連回答說：『你前世給眾僧做餅，因為貪心偷拿了兩塊，夾在兩腋下，因此遭受這樣的罪。這只是花報，以後還要承受地獄的果報。』又有一個餓鬼，告訴目連說：『我的肉丸非常大，像個甕一樣，行走時要扛在肩上，停下來就坐在上面，前進後退都感到痛苦。是什麼原因造成的？』目連回答說：『你前世做市場管理者，經常用輕的小秤和小的斗給別人，用重的秤和大的斗索取，總是想為自己獲得大利益，侵佔別人的利益，因此遭受這樣的罪。這只是花報，地獄的苦果，還在後面呢。』又有一個鬼，告訴目連說：『我經常兩肩有眼睛，胸前有口鼻，經常沒有頭。是什麼原因造成的？』目連回答說：『你前世經常做劊子手的助手。每當殺罪人時，你總是心生歡喜，用繩子綁住罪人的頭髮拉扯，因為這個因緣，所以遭受這樣的罪。這只是惡行的花報，地獄的苦果還在後面呢。』又有一個鬼，告訴目連說：『我經常有燒紅的鐵針，進出我的身體，受苦無邊。是什麼原因造成的？』目連回答說：『你前世……』

【English Translation】 English version:

The ghost swallowed a mouthful. Maudgalyāyana (目連) said, 'Because of this cause and condition, the axe will chop your tongue.' Another ghost said to Maudgalyāyana (目連), 'I constantly have seven hot iron balls that directly enter my mouth. After entering my abdomen, my five internal organs are scorched and rotten. After exiting, they re-enter. What cause and condition leads me to suffer such a punishment?' Maudgalyāyana (目連) replied, 'In your previous life, you were a Śrāmaṇera (沙彌, Buddhist term for a young male novice), bringing fruits to your teacher. Out of respect for your teacher, you favored him by giving more. In reality, you gave seven extra fruits, and therefore you suffer this punishment. This is just a minor retribution (花報, a lighter consequence), and you will later endure the retribution of hell.' Another ghost said to Maudgalyāyana (目連), 'I constantly have two hot iron wheels spinning under my armpits, scorching and rotting my body. What is the cause of this?' Maudgalyāyana (目連) replied, 'In your previous life, you made cakes for the Sangha (眾僧, Buddhist monastic community). Out of greed, you stole two cakes and hid them under your armpits, and therefore you suffer this punishment. This is just a minor retribution, and you will later endure the retribution of hell.' Another hungry ghost said to Maudgalyāyana (目連), 'My flesh ball is extremely large, like a jar. When walking, I carry it on my shoulder, and when stopping, I sit on it. Advancing and retreating are both painful. What is the cause of this?' Maudgalyāyana (目連) replied, 'In your previous life, you were a market administrator. You often used light scales and small measures to give to others, and heavy scales and large measures to take from others. You always sought to gain great profit for yourself, encroaching on the benefits of others, and therefore you suffer this punishment. This is just a minor retribution, and the bitter retribution of hell is yet to come.' Another ghost said to Maudgalyāyana (目連), 'I constantly have eyes on both shoulders, and a mouth and nose on my chest, but I constantly have no head. What is the cause of this?' Maudgalyāyana (目連) replied, 'In your previous life, you were often an assistant to the executioner. Whenever you killed a criminal, you always felt joy in your heart, and you used a rope to tie up the criminal's hair and pull it. Because of this cause and condition, you suffer this punishment. This is just a minor retribution for your evil deeds, and the bitter retribution of hell is yet to come.' Another ghost said to Maudgalyāyana (目連), 'I constantly have hot iron needles entering and exiting my body, and I suffer endlessly. What is the cause of this?' Maudgalyāyana (目連) replied, 'In your previous life...'

，作調馬師，或作調象師。像馬難制，汝以鐵針刺腳；又時牛遲，亦以針刺，是故受罪如是。此惡行華報，地獄苦果方在後耳。」

復有一鬼，白目連言：「我身常有火出，焦熱懊惱。何因緣故爾？」

目連答言：「汝前世時，作國王夫人。更一夫人，王甚幸愛，常生妒心，伺欲危害。值王臥起去，時所愛夫人眠，猶未起著衣。即生噁心，正值作餅，有熱麻油，即以灌其腹，腹爛即死。以是因緣，受罪如是。」

復有一鬼，白目連言：「常有旋風，迴轉我身，不得自在，隨意東西，心常惱悶。何因緣故爾？」

目連答言：「汝前世時，常作卜師，或時實語，或時妄語，迷惑人心，不得隨意，是故受如此罪。此是華報，地獄苦果在後。」

復有一鬼，白目連言：「我身常如塊肉，無有手腳、眼、耳、鼻等，恒為蟲、鳥所食，罪苦難堪。何因緣故爾？」

目連答言：「汝前世時，常與他藥，墮他兒胎，是故受如此罪。此是華報，地獄苦果方在後耳。」

復有一鬼，白目連言：「常有熱鐵籠，籠落我身，焦熱懊惱。何因緣故，受如此罪？」

目連答言：「汝前世時，常以羅網掩捕魚鳥，是故受如此罪。此是惡行華報，苦果在後。」

復有一鬼，白目連言：「我以物

【現代漢語翻譯】現代漢語譯本：『你曾做過馴馬師，或馴象師。大象和馬難以馴服，你就用鐵針刺它們的腳；有時牛行動遲緩，你也用針刺它們，所以才受這樣的罪。這只是惡行的現世報，地獄的苦果還在後面呢。』

又有一個鬼，對目連（Maudgalyayana）說：『我的身上常常有火冒出，焦熱難耐，這是什麼緣故呢？』

目連（Maudgalyayana）回答說：『你前世是國王的夫人。因為國王非常寵愛另一位夫人，你常生妒忌之心，伺機想要加害她。一次國王起身離開，那位受寵的夫人還在睡覺，沒有穿好衣服。你當時生起惡念，正好在做餅，有熱的麻油，你就用麻油灌她的肚子，導致她腹部潰爛而死。因為這個因緣，你才受這樣的罪。』

又有一個鬼，對目連（Maudgalyayana）說：『常常有旋風，迴旋我的身體，讓我不得自在，隨意東西飄蕩，心中常常煩惱鬱悶。這是什麼緣故呢？』

目連（Maudgalyayana）回答說：『你前世常常做占卜師，有時說真話，有時說假話，迷惑人心，使人不得隨意，所以才受這樣的罪。這只是現世報，地獄的苦果還在後面。』

又有一個鬼，對目連（Maudgalyayana）說：『我的身體常常像一塊肉，沒有手腳、眼睛、耳朵、鼻子等，經常被蟲鳥所食，罪苦難當。這是什麼緣故呢？』

目連（Maudgalyayana）回答說：『你前世常常給人墮胎藥，墮掉別人的孩子，所以才受這樣的罪。這只是現世報，地獄的苦果還在後面呢。』

又有一個鬼，對目連（Maudgalyayana）說：『常常有熱鐵籠，從上落下罩住我的身體，焦熱難耐。因為什麼緣故，受這樣的罪呢？』

目連（Maudgalyayana）回答說：『你前世常常用羅網捕捉魚鳥，所以才受這樣的罪。這只是惡行的現世報，苦果還在後面。』

又有一個鬼，對目連（Maudgalyayana）說：『我用東西』

【English Translation】 English version: 'You used to be a horse tamer or an elephant tamer. Elephants and horses were difficult to control, so you would prick their feet with iron needles; and when oxen were slow, you would also prick them with needles. That is why you suffer such punishment. This is just the present-life retribution for your evil deeds; the bitter fruit of hell awaits you later.'

Then another ghost said to Maudgalyayana (目連): 'Fire constantly emanates from my body, causing scorching heat and distress. What is the cause of this?'

Maudgalyayana (目連) replied: 'In your previous life, you were a king's wife. Because the king favored another wife, you were constantly jealous and sought to harm her. Once, when the king got up and left, the favored wife was still asleep, not yet dressed. You then harbored evil thoughts, and just as you were making cakes with hot sesame oil, you poured the hot oil on her abdomen, causing it to rot and kill her. Because of this cause, you suffer such punishment.'

Then another ghost said to Maudgalyayana (目連): 'A whirlwind constantly spins around my body, preventing me from being free, tossing me east and west at will, and my heart is constantly troubled and depressed. What is the cause of this?'

Maudgalyayana (目連) replied: 'In your previous life, you often worked as a diviner, sometimes telling the truth and sometimes telling lies, confusing people's minds and preventing them from acting freely. That is why you suffer such punishment. This is just the present-life retribution; the bitter fruit of hell awaits you later.'

Then another ghost said to Maudgalyayana (目連): 'My body is constantly like a lump of flesh, without hands, feet, eyes, ears, or nose, and is constantly eaten by insects and birds. The suffering is unbearable. What is the cause of this?'

Maudgalyayana (目連) replied: 'In your previous life, you often gave people abortifacient drugs, causing them to lose their children. That is why you suffer such punishment. This is just the present-life retribution; the bitter fruit of hell awaits you later.'

Then another ghost said to Maudgalyayana (目連): 'A hot iron cage constantly falls upon my body, causing scorching heat and distress. For what reason do I suffer such punishment?'

Maudgalyayana (目連) replied: 'In your previous life, you often used nets to catch fish and birds. That is why you suffer such punishment. This is just the present-life retribution for your evil deeds; the bitter fruit awaits you later.'

Then another ghost said to Maudgalyayana (目連): 'I used things'

自蒙籠頭，亦常畏人來殺我，心常怖懼，不可堪忍。何因故爾？」

目連答言：「汝前世時，淫犯外色，常畏人見，或畏其夫主捉縛打殺，或畏官法戮之都市，常懷恐怖相續，是故受此罪。此是惡行華報，後方受地獄果耳。」

復有一鬼，問曰：「我受此身，肩上常有銅瓶。滿中洋銅，手捉一杓，取自灌頭，舉體焦爛，如是受苦，無數無量。有何因緣，罪咎如此？」

目連答言：「汝前身時，出家為道，典僧飲食，以一酥瓶，私著余處。有客道人來者，不與之。去已，出酥，行與舊僧。此酥是招提僧物，一切有分。此人藏隱，雖與不等。由是緣故，受此罪也。」

目連復見一天女，坐一蓮華上，縱廣百由旬。此華獨妙，殊于餘者，所欲資生之具堂殿、飲食隨念欲得，盡從華出，進止隨身。目連問言：「作何善行，受報如此？」

天女答言：「迦葉佛滅度后，遺全舍利。諸弟子輩，建七寶塔，高廣四十里。時我作女人，出見寶塔中佛像相好，信敬情發，唸佛功德，脫頭上華，奉獻于像。以是因緣故，受報獨妙如此。」

舍利弗夏盛熱時，遊行至庵羅園中。有一客作人，汲井水溉灌於樹。此人于佛無有大信，見舍利弗發小信心。喚舍利弗言：「大德！來脫衣樹下坐，我當以水澆之，

【現代漢語翻譯】現代漢語譯本：『我總是蒙著頭，而且經常害怕有人來殺我，內心總是充滿恐懼，無法忍受。這是什麼原因造成的呢？』目連（Maudgalyayana）回答說：『你前世的時候，犯了邪淫，經常害怕被人看見，或者害怕她的丈夫捉住你並毆打殺害，或者害怕官府在都市裡處決你，總是懷著持續的恐懼，所以才會受到這種罪報。這只是惡行的花報，之後還要承受地獄的果報。』又有一個餓鬼，問道：『我受這種身形，肩膀上總是有一個銅瓶，裡面裝滿了熔化的銅，手裡拿著一個勺子，用來自己灌頭，全身焦爛，像這樣受苦，無數無量。有什麼因緣，罪過如此深重呢？』目連（Maudgalyayana）回答說：『你前世的時候，出家修行，負責僧眾的飲食，把一瓶酥油，私自藏在別的地方。有外來的修行人來，不給他吃。等他走了以後，才拿出酥油，分給原來的僧人。這酥油是常住僧眾的物品，每個人都有份。這個人藏起來，即使分了也不公平。因為這個緣故，所以受到這種罪報。』目連（Maudgalyayana）又看見一個天女，坐在一朵蓮花上，縱橫一百由旬（yojana，古印度長度單位）。這朵蓮花非常奇妙，勝過其他的蓮花，所有想要的生活用品、宮殿、飲食，隨著念頭就能得到，都從蓮花中出來，行動起居都伴隨著她。目連（Maudgalyayana）問道：『做了什麼善行，受到這樣的果報呢？』天女回答說：『迦葉佛（Kasyapa Buddha）滅度后，留下完整的舍利（sarira，佛教聖物）。各位弟子們，建造了一座七寶塔，高廣四十里。當時我是一個女人，出來看見寶塔中佛像的莊嚴相好，信敬之心油然而生，想到佛的功德，就摘下頭上的花，供獻給佛像。因為這個因緣，所以受到如此殊勝的果報。』舍利弗（Sariputra）在夏天最炎熱的時候，來到庵羅園（Amra garden）中。有一個做工的人，從井裡打水澆灌樹木。這個人對佛沒有很大的信心，看見舍利弗（Sariputra）生起了一點信心。叫舍利弗（Sariputra）說：『大德！來脫下衣服在樹下坐，我用水澆你，』

【English Translation】 English version: 'I always cover my head, and I am constantly afraid that someone will come to kill me. My heart is always filled with fear, which is unbearable. What is the cause of this?' Maudgalyayana (目連) replied, 'In your previous life, you committed adultery and were constantly afraid of being seen, or afraid that her husband would catch you and beat you to death, or afraid that the government would execute you in the city. You were always filled with continuous fear, which is why you receive this punishment. This is just the flower-like retribution of evil deeds; later, you will suffer the fruit of hell.' Another hungry ghost asked, 'I receive this body, and there is always a copper pot on my shoulder, filled with molten copper. I hold a ladle in my hand and use it to pour the molten copper on my head, causing my whole body to be scorched. I suffer like this, countless and immeasurable times. What is the cause and what sins have I committed to deserve this?' Maudgalyayana (目連) replied, 'In your previous life, you left home to practice the Way and were in charge of the Sangha's food and drink. You secretly hid a pot of ghee (clarified butter) elsewhere. When visiting practitioners came, you did not give it to them. After they left, you took out the ghee and gave it to the original monks. This ghee belonged to the Sangha (招提僧物), and everyone was entitled to a share. This person hid it, and even if he gave some, it was not equal. Because of this reason, you receive this punishment.' Maudgalyayana (目連) also saw a celestial maiden sitting on a lotus flower, one hundred yojanas (由旬, ancient Indian unit of distance) in length and width. This lotus flower was extremely wonderful, surpassing all others. All the necessities of life, palaces, and food that she desired could be obtained as soon as she thought of them, all coming from the lotus flower. Her movements and activities were always accompanied by it. Maudgalyayana (目連) asked, 'What good deeds did you perform to receive such a reward?' The celestial maiden replied, 'After Kasyapa Buddha (迦葉佛) passed away, he left behind complete relics (舍利, sarira, Buddhist sacred objects). The disciples built a seven-jeweled pagoda, forty li (里, Chinese unit of distance) in height and width. At that time, I was a woman, and when I came out and saw the magnificent features of the Buddha's image in the pagoda, faith and reverence arose in my heart. Thinking of the Buddha's merits, I took off the flower from my head and offered it to the image. Because of this cause, I receive such a unique reward.' Sariputra (舍利弗) came to the Amra garden (庵羅園) during the hottest time of summer. There was a laborer drawing water from a well to irrigate the trees. This person did not have great faith in the Buddha, but when he saw Sariputra (舍利弗), a little faith arose in him. He called out to Sariputra (舍利弗) and said, 'Virtuous One! Come, take off your clothes and sit under the tree, and I will pour water on you.'

不失溉灌，兼相利益。」於是舍利弗，脫衣受洗，身得涼樂，隨意遊行。

此客作人，其夜命終，即生忉利天上，有大威力，次釋提桓因。便自念言：「我何因生此？」自觀宿命，信心微薄，因客作溉灌計，水洗浴舍利弗。「我若信心純厚，知必有報，故設浴具，以為供養。自惟為功雖少，以遇良田，獲報甚多！」即詣舍利弗所，散花供養。舍利弗因其凈信之心，即為說法，得須陀洹道。

目連復見一神，身體極大，有金色手，五指常流甘露。若有行人，所須飲食、資生之具，盡從指出，恣而與之。目連問言：「汝是何天？福報、功德奇特乃爾？」

天王答言：「我非忉利天王，乃至非第六天王，亦非梵天王！我是大鬼神，乃依其國大城住，為遊行觀看故來至此。」

目連問言：「汝作何善行，得如此報？」

答言：「彼國大城，名曰羅樓。我昔在中，作貧女人，又織毛縷囊，賣以自活。居計轉貧，屋舍壞盡，遂至陌頭，近一大富好施長者家，織囊自活。日欲中時，若有沙門、婆羅門，持缽乞食，問我言：『某長者家，為在何處？』我心真實，無有虛妄，歡喜舉手，指示其家言：『彼處去，彼處去！日時欲過，勿復余求。』以是因緣故，得報如是。」

貧女人以隨喜心，助行施

【現代漢語翻譯】現代漢語譯本：『不遺漏地灌溉，互相帶來利益。』於是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）脫下衣服接受洗浴，身體感到清涼快樂，隨意休息。

這位做客工的人，當晚去世，立即轉生到忉利天（Trāyastriṃśa，佛教欲界六天之一）上，擁有巨大的威力，地位僅次於釋提桓因（Śakro devānām indraḥ，忉利天之主）。他心想：『我因何緣故能生於此？』於是回顧前世，發現自己信心微薄，因為做客工灌溉時，用水洗浴了舍利弗（Śāriputra）。『如果我信心純正深厚，知道必有回報，所以設定浴具，用作供養。』他自己認為所做的功德雖然微小，但因為遇到了良田，獲得的果報非常多！』於是前往舍利弗（Śāriputra）處，散花供養。舍利弗（Śāriputra）因為他清凈的信心，就為他說法，使他證得了須陀洹（Srota-āpanna，佛教四果位之初果）道。

目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）又看見一位神，身體極其巨大，有金色的手，五個手指常常流出甘露。如果有行人，所需要的飲食、資生之具，都從他的手指流出，任憑他們取用。目連（Maudgalyāyana）問道：『您是什麼天神？福報、功德如此奇特？』

天王回答說：『我不是忉利天王（Trāyastriṃśa），乃至不是第六天王，也不是梵天王！我是大鬼神，居住在那個國家的大城裡，因為觀看的緣故來到這裡。』

目連（Maudgalyāyana）問道：『您做了什麼善行，得到這樣的果報？』

回答說：『那個國家的大城，名叫羅樓（Roruka）。我過去在那裡，做貧窮的女人，又織毛線袋，賣了來維持生活。生活越來越貧困，房屋破敗殆盡，於是到了路邊，靠近一位非常富有且樂善好施的長者家，織袋子維持生活。每天快到中午的時候，如果有沙門（Śrāmaṇa，佛教出家修行者）、婆羅門（Brāhmaṇa，古印度教祭司），拿著缽乞食，問我：『某長者家，在哪裡？』我心懷真實，沒有虛妄，歡喜地舉起手，指著那家說：『那邊去，那邊去！時間快過了，不要再找別處了。』因為這個因緣，所以得到這樣的果報。』

貧窮的女人以隨喜心，幫助他人行佈施。

【English Translation】 English version: 『Without failing to irrigate, mutually benefiting each other.』 Thereupon Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) took off his clothes and received a bath, his body feeling cool and comfortable, resting at ease.

This guest worker, that night, passed away and was immediately reborn in the Trāyastriṃśa (one of the six heavens of desire in Buddhism) heaven, possessing great power, second only to Śakro devānām indraḥ (the lord of Trāyastriṃśa). He thought to himself: 『What cause led me to be born here?』 Then he looked back at his past life and realized that his faith was weak, but because he, as a guest worker irrigating, used water to bathe Śāriputra (Śāriputra). 『If my faith had been pure and deep, knowing there would surely be a reward, I would have prepared bathing implements as an offering.』 He thought to himself that although the merit he made was small, because he encountered a good field, he received a very great reward! So he went to Śāriputra (Śāriputra)'s place and scattered flowers as an offering. Śāriputra (Śāriputra), because of his pure faith, then preached the Dharma to him, enabling him to attain the Srota-āpanna (the first of the four stages of enlightenment in Buddhism) path.

Maudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) also saw a deity, whose body was extremely large, with golden hands, and nectar constantly flowed from his five fingers. If there were travelers, whatever food, drink, or necessities they needed, all flowed from his fingers, allowing them to take as they pleased. Maudgalyāyana (Maudgalyāyana) asked: 『What kind of deity are you? Your blessings and merits are so extraordinary?』

The heavenly king replied: 『I am not the Trāyastriṃśa heavenly king, nor even the sixth heavenly king, nor the Brahma heavenly king! I am a great ghost spirit, residing in the great city of that country, and I have come here for the sake of observation.』

Maudgalyāyana (Maudgalyāyana) asked: 『What good deeds did you do to receive such a reward?』

He replied: 『The great city of that country is called Roruka. In the past, I was there, working as a poor woman, weaving woolen bags and selling them to support myself. My life became increasingly impoverished, and my house fell into disrepair, so I went to the roadside, near the house of a very wealthy and generous elder, weaving bags to support myself. Every day, around noon, if there were Śrāmaṇa (Buddhist monks) or Brāhmaṇa (ancient Indian priests) holding bowls begging for food, asking me: 『Where is the house of so-and-so elder?』 I, with a true heart, without falsehood, would joyfully raise my hand, pointing to that house, saying: 『Go that way, go that way! The time is passing, don't look elsewhere.』 Because of this cause, I received such a reward.』

The poor woman, with a heart of rejoicing, helped others to practice giving.

者，得報如此，何況實行佈施者也！

佛在世時，有五大國王。迦葉佛時，為善知識，出家為道。釋迦文佛出世，皆得道跡。今說一王得道因緣。國名槃提，王名憂達那，其國殷富，人民熾盛。王有二萬夫人，第一夫人，字月明，容儀端正，王甚愛敬。王時大會作眾伎樂，命月明舞。月明夫人衣以上服，金銀名寶，纓絡其身，舞甚奇雅，悅眾歡情。

王善能相，見其夫人將終相現，不過半歲，奄然殞逝，恩愛離苦，憂戚不視。月明怪而問之，王以死事大故，恐其憂惱，隱而不說。慇勤重問，王便答言：「汝壽命短，將終不久，愛離之情，是故愁耳！」月明白言：「夫生有死，自世之常，何獨憂耶？若顧隆念，但相告示，見放出家。」王善其言，聽其入道。王欲證明果報增益信心，與之結誓語言：「汝若出家，持戒思惟，設未成道，必生天上。生天上已，還至我所，聽汝出家。」月明即許其誓。於是喚諸比丘尼，即度將去。以貴重能捨五欲，多來問訊，恭敬供養，妨其道業，是故遊行諸國。

從出家日，數滿六月，持戒清凈，勤思惟道，厭惡世間，得阿那含道。於一聚落命終，即生色天上。觀昔因緣，于王有要，要赴本誓。觀王沒於五欲，𢤱戾難化，直爾而往，無以感發，宜以恐逼，爾乃降伏。便自

【現代漢語翻譯】現代漢語譯本：像這樣只是聽到佈施的功德，就能得到如此大的福報，更何況是真正去實行佈施的人呢！

佛陀在世的時候，有五大國王。他們在迦葉佛時期，作為善知識，出家修行。到了釋迦牟尼佛出世，都證得了道果。現在只說其中一位國王得道的因緣。這個國家名叫槃提（Paṇḍita，意為有智慧的），國王名叫憂達那（Udayana，意為上升），國家非常富饒，人民興盛。國王有兩萬個夫人，第一夫人名叫月明（Candraprabha，意為月光），容貌端莊美麗，國王非常喜愛和尊敬她。當時國王舉行盛大的集會，演奏各種樂器，命令月明夫人跳舞。月明夫人穿上華麗的服裝，用金銀珠寶裝飾全身，舞姿非常優美，使大家感到非常高興。

國王很擅長看相，看到月明夫人將要去世的徵兆已經顯現，壽命不會超過半年，不久就會去世，想到恩愛之人將要分離，心中憂愁，不忍心看她。月明夫人感到奇怪，就問國王，國王因為死亡是大事，怕她憂愁煩惱，所以隱瞞不說。月明夫人再三懇切地詢問，國王才回答說：『你的壽命很短，將要去世不久了，想到恩愛之人將要分離，所以我才憂愁啊！』月明夫人明白地說：『人生有死，這是世間的常理，有什麼值得特別憂愁的呢？如果還顧念舊情，只要告訴我，允許我出家修行。』國王認為她說的有道理，就答應她出家。國王爲了證明果報真實不虛，增加她的信心，和她約定說：『你如果出家，持守戒律，認真思考，即使沒有證得道果，也一定會生到天上。生到天上以後，一定要回到我這裡，允許你出家。』月明夫人立刻答應了他的約定。於是國王召來各位比丘尼，把月明夫人交給她們帶走。因為她身份尊貴，能夠捨棄五欲，很多人來問候她，恭敬供養她，妨礙了她的修行，所以她就離開了各個國家。

從出家那天起，滿了六個月，她持戒清凈，勤奮地思考佛道，厭惡世間，證得了阿那含果（Anāgāmin，不還果）。在一個村落里去世，立刻生到了色界天。她觀察過去的因緣，和國王有約定，一定要去履行當初的誓言。她觀察到國王沉迷於五欲之中，剛強難以教化，如果直接去，無法感動他，應該用恐怖的手段來逼迫他，才能降伏他。於是她就...

【English Translation】 English version: Just hearing about the merits of giving brings such great rewards, how much more so for those who actually practice giving!

When the Buddha was in the world, there were five great kings. During the time of Kassapa Buddha (Kāśyapa Buddha), they were good advisors who left home to practice the Way. When Shakyamuni Buddha (Śākyamuni Buddha) appeared in the world, they all attained the path. Now, let's talk about the causes and conditions for one of these kings to attain enlightenment. The country was named Paṇḍita (meaning 'wise'), and the king was named Udayana (meaning 'rising'). The country was very wealthy, and the people were prosperous. The king had 20,000 consorts, and the first consort was named Candraprabha (meaning 'moonlight'). She was beautiful and dignified, and the king loved and respected her very much. At that time, the king held a grand assembly with various musical performances, and he ordered Candraprabha to dance. Candraprabha wore magnificent clothes, adorned her body with gold, silver, and precious jewels, and her dance was very elegant, delighting everyone.

The king was skilled in divination and saw the signs that his consort Candraprabha would soon die, her lifespan not exceeding half a year. He was saddened by the thought of being separated from his beloved and could not bear to look at her. Candraprabha found it strange and asked the king, but the king, fearing she would be worried and distressed by the news of death, concealed it from her. Candraprabha repeatedly and earnestly inquired, and the king finally replied, 'Your lifespan is short, and you will soon die. The thought of being separated from my beloved is why I am sad!' Candraprabha said clearly, 'Birth and death are the natural order of the world, what is there to be particularly worried about? If you still care for me, just tell me and allow me to leave home to practice.' The king thought her words were reasonable and agreed to let her leave home. To prove the truth of karmic retribution and increase her faith, the king made a vow with her, saying, 'If you leave home, uphold the precepts, and contemplate diligently, even if you do not attain enlightenment, you will surely be reborn in the heavens. After being reborn in the heavens, you must return to me and allow me to leave home.' Candraprabha immediately agreed to his vow. So the king summoned the Bhikkhunis (nuns) and handed Candraprabha over to them to be taken away. Because of her noble status and her ability to renounce the five desires, many people came to inquire about her and offer her respectful offerings, which hindered her practice. Therefore, she left various countries.

From the day she left home, after six months, she upheld the precepts purely, diligently contemplated the Dharma,厭惡世間, and attained the state of Anāgāmin (non-returner). She passed away in a village and was immediately reborn in the Form Realm heavens. Observing her past causes and conditions, she had a vow with the king and had to fulfill her original oath. She observed that the king was immersed in the five desires and was stubborn and difficult to transform. If she went directly to him, she would not be able to move him. She should use terrifying means to force him to submit. So she...

變身，作大羅剎，衣毛振豎，執五尺刀，因王夜靜臥，去之不遠，在虛空中。王覺已，甚大怖畏。語言：「汝雖有士眾千萬，今唯屬我，不得自在，死時已至，何緣得濟？」王即報言：「我無因緣，惟恃本所作善，修心清凈，死生善處。」天可之言：「如此因緣，最為可恃，更無餘理！」王便問言：「汝是何神，使我大生怖畏退縮？」天答言：「我是月明夫人，王放出家，思惟離欲，生色天上；今來赴要。」王言：「汝雖說此，我猶不信，復汝本形，爾乃可信。」天即變形，如本月明，衣裳服飾如本，在王邊立。

王欲心發，即趣欲捉。月明念言：「此人慾態不凈，何可近之！」於是即還上升虛空，為王說法。語王：「此身無常，彈指叵保，譬如朝露，日出則滅，不惟無常，貪著于身。王不見，盛年華色，老所吞滅，諸根朽邁，目視不明，耳聽不聰，形敗腐朽，無所復直。譬如釀酒，綟取淳味，糟無所直。是身既老，無可貪樂，唯有死在。是身既生，死常與俱。王不見，胎中死者，出胎死者，壯時死者，老時死者，是身危脆，死賊常隨，須臾叵信，身心火然，但是眾苦，心有三毒憂惱，身有寒熱、飢渴眾患，而不生厭，貪著我身。宮人妓女，華色五欲，國財妻子，悉非我有。死至之時，無一隨去，身自尚棄，何

【現代漢語翻譯】現代漢語譯本：天神隨即變身，化作巨大的羅剎（惡鬼），毛髮倒豎，手持五尺長刀，趁國王夜晚安靜入睡時，來到離他不遠處的虛空中。國王驚醒后，感到非常恐懼。羅剎說道：『你即使有千萬士兵，現在也完全屬於我掌控，不得自由，死亡的時刻已經到來，有什麼辦法可以得救？』國王回答說：『我沒有什麼其他辦法，唯獨依靠我過去所做的善事，修養清凈的心，死後能夠往生善處。』天神認可他的話，說：『這樣的因緣，最為可靠，再沒有其他的道理了！』國王便問道：『你是什麼神，使我如此恐懼退縮？』天神回答說：『我是月明夫人（國王之前放逐的出家人），因為思惟離欲，而生到色界天上；現在前來應約。』國王說：『你即使這樣說，我仍然不相信，恢復你原來的樣子，我才能相信。』天神立即變回原來的樣子，如同之前的月明夫人，衣裳服飾和原來一樣，站在國王身邊。國王慾火中燒，立刻想要上前抓她。月明夫人心想：『這個人慾念不凈，怎麼可以靠近他！』於是立刻返回上升到虛空中，為國王說法。告訴國王：『這身體是無常的，轉眼之間就可能消逝，譬如早晨的露水，太陽一出就會消失，你不思惟無常，卻貪戀執著于身體。國王你難道沒看見嗎，盛年美好的容顏，被衰老所吞噬，各種器官衰敗，眼睛視力模糊，耳朵聽力不靈敏，形體敗壞腐朽，沒有什麼值得留戀的。譬如釀酒，濾取純正的酒味，酒糟就沒有什麼價值了。這身體既然已經衰老，沒有什麼可以貪圖享樂的，只有死亡在等待著。這身體既然已經出生，死亡就常常伴隨著它。國王你難道沒看見嗎，有在胎中就死去的，有剛出生就死去的，有壯年時死去的，有老年時死去的，這身體是多麼的脆弱，死亡的盜賊常常跟隨，片刻都不可相信，身心像被火燃燒一樣，全部都是痛苦，心中有貪嗔癡三種毒素的憂愁煩惱，身上有寒冷、炎熱、飢餓、乾渴等各種病患，卻不因此而生厭惡，貪戀執著於我的身體。宮人**，美好的容顏和享樂，以及國家的財富妻子，都不是我所擁有的。死亡到來的時候，沒有一樣東西可以隨我而去，身體自己尚且要被拋棄，何況是其他的東西呢？』

【English Translation】 English version: The deity then transformed into a great Rakshasa (demon), with bristling hair and wielding a five-foot-long sword, approaching the king in the quiet of the night as he slept, hovering not far away in the void. The king awoke, filled with great fear. The Rakshasa said, 'Even though you have millions of soldiers, you are now entirely under my control, with no freedom. The moment of your death has arrived; what means do you have to be saved?' The king replied, 'I have no other means, but rely solely on the good deeds I have done in the past, cultivating a pure heart, so that I may be reborn in a good realm after death.' The deity approved of his words, saying, 'Such a cause is most reliable; there is no other reason!' The king then asked, 'What deity are you, that causes me such fear and retreat?' The deity replied, 'I am Lady Moonlight (the renunciate previously banished by the king), who, through contemplating detachment from desire, was born in the Form Realm heaven; now I come to fulfill the appointment.' The king said, 'Even if you say this, I still do not believe you. Restore your original form, and then I will believe.' The deity immediately transformed back to her original appearance, like the former Lady Moonlight, with clothing and adornments as before, standing beside the king. The king, inflamed with desire, immediately wanted to seize her. Lady Moonlight thought, 'This person's desires are impure; how can I approach him!' Thereupon, she immediately returned and ascended into the void, preaching the Dharma to the king. She told the king, 'This body is impermanent, and can vanish in an instant, like the morning dew, which disappears when the sun rises. You do not contemplate impermanence, yet you cling to and are attached to the body. King, have you not seen how the beauty of youth is swallowed by old age, how the various organs decay, the eyes become dim, the ears become deaf, the form decays and rots, and there is nothing to be cherished? It is like brewing wine, where the pure flavor is extracted, and the dregs have no value. Since this body is already old, there is nothing to enjoy; only death awaits. Since this body is born, death always accompanies it. King, have you not seen those who die in the womb, those who die at birth, those who die in youth, those who die in old age? This body is so fragile, and the thief of death constantly follows, not to be trusted for even a moment. The body and mind are like being burned by fire, filled with suffering. The mind has the sorrows and afflictions of the three poisons of greed, hatred, and delusion, and the body has the various ailments of cold, heat, hunger, and thirst, yet you do not become disgusted by this, and cling to my body. The palace women, beautiful appearances and pleasures, and the wealth and wife of the kingdom, are not mine to possess. When death arrives, nothing can go with me; the body itself will be abandoned, let alone anything else!'

況余物！生死憂喜，無一可奇，凡細愚闇，迷沒五欲，迴流生死，莫知出路。王是智人，何不厭離，出家求道！」王時善心生，許其出家。月明重化之曰：「若當出家，當求好師，當聞妙法，聞妙法已，受而修行，日夕精進，翹勤勿懈！」說此語已，忽然不現。

王至天明，禪位太子，舍離五欲，投迦旃延，出家為道。時人以其國王舍重榮利求正真道，臣吏、人民多來供養，恭敬問訊，妨修道業。於是遊行至摩竭國，佛為說法，得阿羅漢道。諸根靜默，無所求欲，執持瓦缽，入王舍城。乞得宿飯，齋還林中，坐草而食。

洴沙王出遊遇見，詣林問訊：「汝本為王，出入營從，椎鐘鳴鼓，人民聚落、貲輸庫藏、珍奇資生自然。今作乞兒，獨行乞食，豈可樂耶？汝還罷道，相與分半國治！」道人答言：「我大國王，聚落甚多。今復何緣舍大就小？非我所宜！」洴沙王復問：「汝本食以上味，盛以寶器，今執瓦缽，乞殘宿食，不亦難乎？汝本為王，勇夫將士侍衛，今日單獨，豈不恐怖？汝本在深宮，夫人、后妃、妓女娛樂，好聲妙色，盈悅耳目，坐以寶床，敷以綩綖細褥。今日飄然，獨宿林野，臥敷草蓐，豈不苦哉？」道人報言：「我以此知足，無所貪樂。」

洴沙王言：「汝是可憐之人！」道人答言：

【現代漢語翻譯】現代漢語譯本：更何況其他事物呢！生死的憂愁和喜樂，沒有一樣值得驚奇。那些凡夫俗子，愚昧而又昏暗，沉迷於五欲之中，在生死輪迴中打轉，不知道出路在哪裡。大王您是位有智慧的人，為何不厭惡舍離這些，出家尋求真道呢！』國王當時生起了善心，答應了他出家。月明又再次點化他說：『如果真的要出家，應當尋求好的老師，應當聽聞微妙的佛法，聽聞了微妙的佛法之後，接受並且修行，日夜精進，勤勉不懈！』說完這些話后，忽然就不見了。國王到天亮時，禪讓王位給太子，捨棄五欲，投奔迦旃延（Kātyāyana，一位尊者），出家修道。當時的人們因為國王捨棄了重要的榮華富貴而尋求真正的道，臣子、官吏、人民都來供養他，恭敬地問候他，妨礙了他的修道事業。於是他前往摩竭陀國（Magadha，古印度十六雄國之一），佛陀為他說法，他證得了阿羅漢（Arhat，斷盡煩惱的聖者）道。諸根清凈寂默，沒有絲毫的慾望，拿著瓦缽，進入王舍城（Rājagṛha，古印度摩揭陀國的首都）乞食。乞討到隔夜的飯食，吃完后回到林中，坐在草地上食用。洴沙王（Bimbisāra，古印度摩揭陀國王）出遊時遇見了他，來到林中問候：『您原本是國王，出入都有隨從，敲鐘鳴鼓，人民聚集的村落、財富倉庫、珍奇的資生之物自然而然地具備。現在卻做乞丐，獨自乞討食物，難道快樂嗎？您還是還俗吧，我們一起平分國家來治理！』道人回答說：『我擁有廣大的國土，眾多的村落。現在又為何要捨棄大的而就小的呢？這不適合我！』洴沙王又問：『您原本吃的是美味佳餚，盛放在寶器之中，現在卻拿著瓦缽，乞討剩餘的隔夜飯食，不也覺得困難嗎？您原本是國王，有勇猛的將士侍衛，今天卻獨自一人，難道不感到恐怖嗎？您原本住在深宮之中，有夫人、后妃，歌舞娛樂，美好的聲音和美妙的容色，充滿您的耳目，坐的是寶床，鋪的是精美的細褥。今天卻飄零流落，獨自在林野中住宿，睡在草墊之上，難道不覺得苦嗎？』道人回答說：『我因此而知足，沒有什麼貪求和享樂。』洴沙王說：『您真是個可憐的人！』道人回答說：

【English Translation】 English version: 'What more needs to be said about other things! The sorrows and joys of birth and death are nothing to marvel at. Ordinary, foolish, and ignorant beings are deluded by the five desires, revolving in the cycle of birth and death, not knowing the way out. You, O King, are a wise person, why not厭離 (厭惡舍離,厭惡並捨棄) these things, renounce the world, and seek the path!' At that time, the king generated a good heart and permitted him to renounce the world. 月明 (Yuè Míng, a celestial being) transformed again and said: 'If you are to renounce the world, you should seek a good teacher, you should hear the wonderful Dharma, and after hearing the wonderful Dharma, receive it and practice it, diligently day and night, striving without懈 (懈怠,懈怠)!' After saying these words, he suddenly disappeared. When the king awoke at dawn, he abdicated the throne to the crown prince, abandoned the five desires, and sought out Kātyāyana (迦旃延, a venerable one), renouncing the world to cultivate the path. At that time, because the king had abandoned great glory and profit to seek the true path, ministers, officials, and the people came to make offerings to him, respectfully inquiring after him, hindering his cultivation of the path. Therefore, he went to Magadha (摩竭陀國, one of the sixteen great kingdoms of ancient India), where the Buddha preached the Dharma to him, and he attained the state of Arhat (阿羅漢, a saint who has extinguished all afflictions). His senses were quiet and still, without any desires, holding an earthen bowl, he entered Rājagṛha (王舍城, the capital of the ancient Indian kingdom of Magadha) to beg for food. Having begged for leftover food from the previous night, he returned to the forest and ate it sitting on the grass. King Bimbisāra (洴沙王, king of Magadha in ancient India) encountered him while on an outing, approached him in the forest, and inquired: 'You were originally a king, with attendants wherever you went, with the sound of bells and drums, with villages where people gathered, with treasuries of wealth, and with rare and wonderful provisions naturally available. Now you are a beggar, begging for food alone, is this enjoyable? You should return to lay life, and we can divide the kingdom in half to rule together!' The 道人 (dàorén, a person who cultivates the path) replied: 'I have a great kingdom, with many villages. Why should I now abandon the great for the small? This is not suitable for me!' King Bimbisāra then asked: 'You originally ate delicious food, served in precious vessels, but now you hold an earthen bowl, begging for leftover food from the previous night, is this not difficult? You were originally a king, with brave warriors as attendants, but today you are alone, do you not feel afraid? You originally lived in a deep palace, with consorts and concubines, with singing and dancing, with beautiful sounds and wonderful sights filling your ears and eyes, sitting on a jeweled bed, covered with fine rugs. Today you are drifting and wandering, sleeping alone in the forest, lying on a bed of grass, is this not苦 (kǔ, suffering)?' The 道人 (dàorén, a person who cultivates the path) replied: 'I am content with this, without any greed or enjoyment.' King Bimbisāra said: 'You are a pitiable person!' The 道人 (dàorén, a person who cultivates the path) replied:

「汝是可憐人，非我也！所以者何？汝為五欲所纏，恩愛所驅使，不得自在。我今心意靜悅，無慾自在，快樂種種。」為洴沙王說法已，王即還去。

問曰：「此四眾皆好佛道，欲行菩薩三事，有欲一日一夜行者，有欲七日行者，乃有終身行者，為得幾許福耶？」

答曰：「此問甚深，吾不能答！唯佛能知此福多少。自舍如來，不能了也！如月氏國王欲求佛道故，作三十二塔，供養佛相，一一作之。至三十一時，有惡人觸王，王心退轉：『如此惡人云何可度？』即時迴心，捨生死向涅槃，作第三十二浮圖，以求解脫。由是因緣成羅漢道，是故此寺名波羅提木叉(秦言解脫生死)。自爾以來，未滿二百年，此寺今在，吾亦見之，寺寺皆有好形像。」

王去世后，一人得庵羅樹花，其色如金。是人得好花，欲為首飾，即自惟念：「此頭無常，壞時狐狗食啖，糞土同流，何用嚴飾！」即持入佛塔，見佛像相好，心生念言：「此是釋迦牟尼佛像相好。」續唸佛功德：「佛是一切智人，大慈大悲，十力、四無所畏等功德。」念已，心熱毛豎，即以華上佛。

上佛已，念言：「雖聞佛說一華供養必得大報，不知齊限多少？」即出，見勸化道人，問言：「以一花散佛，得幾許福德？」答言：「我厭世苦，舍

【現代漢語翻譯】現代漢語譯本：『你真是個可憐人，不是我啊！這是為什麼呢？因為你被五欲（指色、聲、香、味、觸五種感官慾望）所纏繞，被恩愛所驅使，不得自由自在。我現在心意平靜喜悅，沒有慾望，自由自在，快樂無邊。』為洴沙王（Bimbisara，古代印度摩揭陀國王）說法完畢后，國王就回去了。

有人問：『這四眾弟子都愛好佛法，想要修行菩薩的三種事業（指佈施、持戒、忍辱），有人想用一天一夜的時間修行，有人想用七天的時間修行，甚至有人想用終身的時間修行，他們能得到多少福報呢？』

回答說：『這個問題非常深奧，我無法回答！只有佛才能知道這些福報有多少。除了如來佛，沒有人能夠完全瞭解！比如月氏國（Yuezhi，古代中亞的一個國家）的國王爲了求得佛道，建造了三十二座佛塔，供養佛像，一座一座地建造。當建造到第三十一座時，有一個惡人冒犯了國王，國王的心退轉了，心想：『這樣的惡人怎麼可能度化呢？』立刻改變了心意，捨棄了追求生死輪迴，轉向了涅槃（Nirvana，佛教術語，指解脫生死的狀態），建造了第三十二座浮圖（Stupa，佛塔），以求解脫。由於這個因緣，他最終證得了阿羅漢道（Arhat，佛教修行的一種果位），因此這座寺廟被稱為波羅提木叉（Pratimoksha，秦言解脫生死）。自從那時以來，不到兩百年，這座寺廟現在還在，我也曾見過，每座寺廟都有美好的佛像。』

國王去世后，有一個人得到了一朵庵羅樹（Amra，芒果樹）的花，顏色像金子一樣。這個人得到了美好的花朵，想要用來做頭飾，隨即自己思量：『這顆頭是無常的，壞掉的時候會被狐貍和狗吃掉，和糞土一樣污穢，何必用它來裝飾呢！』於是拿著花進入佛塔，看到佛像的相好莊嚴，心中生起念頭：『這是釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）的佛像。』接著思念佛的功德：『佛是一切智人，大慈大悲，具有十力、四無所畏等功德。』思念完畢，心中激動，汗毛豎立，立刻將花獻給了佛。

獻花給佛后，他心想：『雖然聽佛說過用一朵花供養佛必定能得到很大的報應，但不知道有多少？』於是走出去，見到勸人行善的道人，問道：『用一朵花供養佛，能得到多少福德？』道人回答說：『我厭倦了世間的痛苦，捨棄了……』

【English Translation】 English version: 'You are a pitiable person, not me! Why is that? Because you are entangled by the five desires (referring to the desires of the five senses: sight, sound, smell, taste, and touch), driven by love and affection, unable to be free and at ease. My mind is now calm and joyful, without desires, free and at ease, with all kinds of happiness.' After speaking the Dharma to King Bimbisara (Bimbisara, an ancient king of Magadha in India), the king returned.

Someone asked: 'These four groups of disciples all love the Buddha's teachings and want to practice the three deeds of a Bodhisattva (referring to giving, upholding precepts, and patience). Some want to practice for one day and one night, some want to practice for seven days, and some even want to practice for a lifetime. How much merit will they obtain?'

The answer was: 'This question is very profound, and I cannot answer it! Only the Buddha knows how much merit there is. Apart from the Tathagata (another name for the Buddha), no one can fully understand! For example, the king of Yuezhi (Yuezhi, an ancient country in Central Asia) wanted to seek the Buddha's path, so he built thirty-two stupas (Stupa, a Buddhist monument), offering them to the Buddha's image, building them one by one. When he was building the thirty-first stupa, an evil person offended the king, and the king's heart retreated, thinking: 'How can such an evil person be saved?' Immediately he changed his mind, abandoning the pursuit of the cycle of birth and death, and turning towards Nirvana (Nirvana, a Buddhist term referring to the state of liberation from birth and death), building the thirty-second stupa to seek liberation. Because of this cause and condition, he eventually attained the state of Arhat (Arhat, a stage of Buddhist practice), therefore this temple is called Pratimoksha (Pratimoksha, meaning liberation from birth and death in Chinese). Since then, less than two hundred years have passed, and this temple is still there today. I have also seen it, and each temple has beautiful Buddha images.'

After the king passed away, a person obtained a flower from an Amra tree (Amra, mango tree), its color like gold. This person obtained a beautiful flower and wanted to use it as a head ornament, but then he thought to himself: 'This head is impermanent, and when it decays, it will be eaten by foxes and dogs, and become as filthy as dirt. Why should I use it to adorn myself!' So he took the flower into the pagoda, saw the auspicious marks of the Buddha image, and a thought arose in his mind: 'This is the image of Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism).' Then he contemplated the merits of the Buddha: 'The Buddha is all-knowing, greatly compassionate, possessing the ten powers, the four fearlessnesses, and other merits.' After contemplating, his heart was stirred, and his hair stood on end, and he immediately offered the flower to the Buddha.

After offering the flower to the Buddha, he thought: 'Although I have heard the Buddha say that offering a flower to the Buddha will surely bring great rewards, I do not know how much?' So he went out and saw a Taoist who encouraged people to do good deeds and asked: 'How much merit can I obtain by offering a flower to the Buddha?' The Taoist replied: 'I am tired of the suffering of the world, I have abandoned...'

五欲，出家受戒而已，不讀經書。如此深事，我不能知，當問讀經聰明者！」即往問讀經道人，答言：「我如畫師，隨所聞見，無有天眼神通，不能知見善惡果報。」即示坐禪道人可往問：「坐禪道人上座，是六通羅漢，必知此事！」即便往問唸佛功德：「心熱毛豎，以一花散佛，得幾許福德？」阿羅漢即為觀之，舍此身已，次第受天上、人中福德，一世至千萬億世，從一大劫，乃至八萬大劫，福猶不盡，過是以往，不能復知。

阿羅漢自以眾所推舉，一花果報，云何不知？即語此人：「小住。」語已，遣化身至兜率天上，詣彌勒所，具稱賢者所說，表之彌勒，得幾許果報？彌勒答言：「不能知！正使恒河沙等一生補處菩薩尚不能知，況我一身！所以者何？佛有無量功德，福田甚良，于中種種果報無盡。待我將來成佛，乃能知之！」

佛說雜藏經

【現代漢語翻譯】現代漢語譯本：關於五欲（panchakamaguna，指色、聲、香、味、觸五種慾望），即使出家受戒，如果不讀經書，對於如此深奧的事情，我也無法理解，應當去請教那些讀經書且聰明的人！』於是就去請教一位讀經的道人，道人回答說：『我就像一個畫師，只能根據我所聽所見來描繪，沒有天眼神通，無法知曉善惡的果報。』於是建議他去問一位坐禪的道人，說：『坐禪道人是上座，是具有六神通的阿羅漢（arhat，已證得涅槃的聖者），必定知道這件事！』於是他便去問唸佛的功德：『心中激動，毛髮豎立，用一朵花供養佛，能獲得多少福德？』阿羅漢便為他觀察，此人捨棄此身之後，將次第在天上、人間享受福德，一世乃至千萬億世，從一大劫（mahākalpa，極長的時間單位）乃至八萬大劫，福報仍然享用不盡，再往後的事情，我就無法知曉了。阿羅漢自己因為被大眾推舉，卻連一朵花的果報都無法知曉，感到疑惑。於是對這個人說：『請稍等。』說完，便派遣一個化身到兜率天（Tusita Heaven，彌勒菩薩居住的凈土），去彌勒（Maitreya，未來佛）菩薩那裡，詳細陳述了這個人所說的情況，請問彌勒，（他供花）能獲得多少果報？彌勒回答說：『我也不知道！即使是像恒河沙數一樣多的等覺菩薩（eka-jati-pratibaddha-bodhisattva，一生補處菩薩）都無法知曉，更何況我這一身！這是什麼原因呢？佛具有無量的功德，是最好的福田，在其中種下種種善因，所獲得的果報是無窮無盡的。等我將來成佛的時候，才能知曉這件事！』《佛說雜藏經》

【English Translation】 English version: Regarding the five desires (panchakamaguna, referring to the five objects of desire: form, sound, smell, taste, and touch), even if one has left home and received the precepts, without reading the scriptures, I cannot understand such profound matters. You should ask those who read the scriptures and are intelligent!』 So he went to ask a scripture-reading monk, who replied: 『I am like a painter, only able to depict what I have heard and seen. I do not have the divine eye or supernatural powers, and cannot know the karmic consequences of good and evil.』 Then he suggested that he ask a meditating monk, saying: 『The meditating monk is a senior, an Arhat (arhat, a liberated being who has attained Nirvana) with the six supernormal powers, and surely knows about this matter!』 So he went to ask about the merit of reciting the Buddha's name: 『With a heart full of fervor and hair standing on end, how much merit can be obtained by offering a single flower to the Buddha?』 The Arhat then observed for him, and saw that after abandoning this body, he would successively enjoy blessings in the heavens and among humans, for one lifetime to trillions of lifetimes, from one great kalpa (mahākalpa, an extremely long unit of time) to eighty thousand great kalpas, the blessings would still not be exhausted. Beyond that, I cannot know. The Arhat himself, because he was esteemed by the masses, was puzzled that he could not even know the karmic result of a single flower. So he said to this person: 『Please wait a moment.』 After speaking, he sent an emanation body to the Tusita Heaven (Tusita Heaven, the pure land where Maitreya Bodhisattva resides), to Maitreya (Maitreya, the future Buddha), and described in detail the situation mentioned by this person, asking Maitreya how much karmic reward (offering the flower) would bring. Maitreya replied: 『I do not know! Even Bodhisattvas who are one birth away from Buddhahood (eka-jati-pratibaddha-bodhisattva, those who will become Buddhas in their next life) as numerous as the sands of the Ganges River would not know, let alone myself! Why is this? The Buddha has immeasurable merit and is the best field of merit. Planting various good causes within it yields endless karmic results. Only when I become a Buddha in the future will I be able to know this!』 Miscellaneous Treasury Sutra Spoken by the Buddha