T17n0747a_佛說罪福報應經
大正藏第 17 冊 No. 0747a 佛說罪福報應經
No. 747
佛說罪福報應經
宋于闐國三藏求那跋陀羅譯
聞如是：
一時佛在迦維羅衛國釋氏精舍，與千二百五十比丘俱。九月本齋一時畢竟，從神室出，往至舍衛國祇樹給孤獨園。二國之間有一大樹，名尼拘類，高二十里，枝布方圓覆六十里。其樹上子數千萬斛，食之香甘其味如蜜。甘果熟落人民食之，眾病皆除，眼目精明。佛坐樹下。時諸比丘取果食之。
佛告阿難：「吾觀天地萬物，各有宿緣。」
阿難即前為佛作禮，長跪白佛：「何等宿緣？此諸弟子愿欲聞之。唯具演說，開化未聞。」
佛告阿難：「善哉，善哉！若樂聞者，一心聽之。」
佛言：「夫人作福，譬如此樹，本種一核，稍稍漸大所益無限。為人豪貴國王長者，從禮事三寶中來；為人大富財物無限。從佈施中來；為人長壽無有疾病身體強壯。從持戒中來；為人端正，顏色潔白暉容第一，手體柔軟，口氣香潔，人見姿容無不歡喜，視之無厭，從忍辱中來；為人精修無有懈怠，樂為福德，從精進中來；為人安詳，言行審諦，從禪定中來；為人才明達解深法，講暢妙義開悟愚蒙，人聞其言莫不咨受宣用為珍，從智慧中
【現代漢語翻譯】 現代漢語譯本 佛說罪福報應經
宋于闐國三藏求那跋陀羅譯
我是這樣聽說的：
一時，佛陀在迦維羅衛國（Kapilavastu）釋迦族的精舍中，與一千二百五十位比丘在一起。九月的齋戒結束時，佛陀從禪房出來，前往舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。兩國之間有一棵大樹，名叫尼拘類（Nyagrodha），高二十里，樹枝覆蓋方圓六十里。樹上結的果實有數千萬斛，吃起來香甜如蜜。成熟的果實掉落下來，人們吃了它，各種疾病都消除了，眼睛也變得明亮。佛陀坐在樹下，當時的比丘們摘取果實食用。
佛陀告訴阿難（Ānanda）：「我看天地萬物，都有其前世的因緣。」
阿難立刻上前為佛陀行禮，長跪著對佛陀說：「是怎樣的前世因緣呢？這些弟子們都想聽聞，希望您能詳細地演說，開導我們這些未曾聽聞的人。」
佛陀告訴阿難：「很好，很好！如果你們樂意聽聞，就專心致志地聽著。」
佛陀說：「人們修福，就像這棵樹一樣，最初只種下一顆種子，慢慢地逐漸長大，所帶來的利益是無限的。人們能夠成為豪門貴族、國王或長者，是因為前世恭敬侍奉三寶（佛、法、僧）的緣故；人們能夠變得非常富有，擁有無限的財富，是因為前世樂於佈施的緣故；人們能夠長壽，沒有疾病，身體強壯，是因為前世持守戒律的緣故；人們能夠相貌端正，膚色潔白，容光煥發，手腳柔軟，口氣清新，人們看到他的姿容無不歡喜，百看不厭，是因為前世修習忍辱的緣故；人們能夠精進修行，沒有懈怠，樂於行善積德，是因為前世精進努力的緣故；人們能夠安詳穩重，言行謹慎，是因為前世修習禪定的緣故；人們能夠才華橫溢，通達深奧的佛法，流暢地講解微妙的義理，開導愚昧無知的人，人們聽到他的言論沒有不讚嘆接受，並珍視奉行的，是因為前世修習智慧的緣故。
【English Translation】 English version The Buddha Speaks of the Sutra of Retribution for Sins and Blessings
Translated by Tripiṭaka Guṇabhadra of the Song Dynasty of Khotan
Thus have I heard:
At one time, the Buddha was at the Śākya Monastery in Kapilavastu, with twelve hundred and fifty bhikṣus. After the completion of the nine-month fast, he emerged from his chamber and went to the Jetavana Anāthapiṇḍika-ārāma in Śrāvastī. Between the two kingdoms was a large tree named Nyagrodha, twenty li high, with branches covering sixty li in circumference. The tree bore tens of millions of hu of fruit, which was fragrant and sweet like honey. When the ripe fruit fell, the people ate it, and all their illnesses were cured, and their eyes became clear. The Buddha sat under the tree, and the bhikṣus picked the fruit and ate it.
The Buddha said to Ānanda: 'I observe the myriad things of heaven and earth, each with its own karmic connection from the past.'
Ānanda immediately stepped forward, bowed to the Buddha, knelt and said, 'What are these karmic connections from the past? These disciples wish to hear of them. Please explain them in detail and enlighten those who have not heard.'
The Buddha said to Ānanda: 'Excellent, excellent! If you wish to hear, listen attentively with one mind.'
The Buddha said: 'When people cultivate blessings, it is like this tree. Originally, one plants a single seed, which gradually grows larger and larger, and the benefits are limitless. To be a noble, a king, or an elder, comes from reverently serving the Three Jewels (Buddha, Dharma, Sangha) in the past. To be wealthy and have unlimited possessions comes from giving alms in the past. To be long-lived, free from illness, and physically strong comes from upholding the precepts in the past. To be of handsome appearance, with fair skin, radiant countenance, soft hands and feet, and fragrant breath, so that people who see one's appearance are delighted and never tire of looking, comes from practicing patience in the past. To be diligent in cultivation, without laziness, and to delight in performing meritorious deeds comes from making diligent effort in the past. To be calm and composed, with careful speech and conduct, comes from practicing dhyāna (meditation) in the past. To be intelligent and understand the profound Dharma, to eloquently explain the wonderful meanings, and to enlighten the ignorant, so that people who hear one's words all praise, accept, and cherish them, comes from cultivating wisdom in the past.'
來；為人音聲清徹，從歌詠三寶中來；為人潔凈無有疾病，從慈心中來，以其前生不行杖捶故。為人姝長，恭敬人故；為人短小，輕慢人故；為人醜陋，喜瞋恚故；生無所知，不學問故；為人顓愚，不教人故；為人瘖啞，謗毀人故；為人聾盲，不視經法不聽經故；為人奴婢，負債不償故；為人卑賤，不禮三尊故；為人醜黑，遮佛前光明故；生在裸國，輕衣搪揬佛精舍故；生馬蹄人國，著屐躡佛前故；生穿胸人國，佈施作福悔惜心故；生獐鹿麋塵中，喜驚怖人故；生墮龍中，喜調戲故；身生惡瘡治護難差，喜鞭榜眾生故；人見歡喜，前生見人歡悅故；人見不歡喜，前生見人不歡悅故；喜遭縣官閉繫牢獄桁械其身，前生為人籠系眾生不從意故；為人吻缺，前生釣魚魚決口故。聞好言善語心不樂聞，于中鬧語亂人聽受經法者，后為耽耳狗。聞說法語心不餐采，後生長耳驢馬之中。慳貪獨食，墮餓鬼中；出生為人，貧窮飢餓、衣不蔽形。好者自啖、惡者與人，后墮豬豚蜣螂中。劫奪人物，后墮羊中，人生剝皮。喜殺生者，後生水上浮游蟲，朝生暮死。喜偷盜人財物者，後生牛馬奴婢中，償其宿債。喜淫他人婦女者，死入地獄，男抱銅柱，女臥鐵床；出生為人墮雞鴨中。喜作妄語傳人惡者，入地獄中洋銅灌口，拔出其舌以牛犁之
【現代漢語翻譯】 現代漢語譯本： 來世為人聲音清澈洪亮，是因為前世歌頌三寶（佛、法、僧）的功德；來世為人潔凈沒有疾病，是因為前世具有慈悲心，並且不做鞭打眾生的行為。來世為人身材修長，是因為恭敬他人的緣故；來世為人身材矮小，是因為輕慢他人的緣故；來世為人相貌醜陋，是因為喜好嗔怒的緣故；來世出生時愚昧無知，是因為前世不學習的緣故；來世為人愚笨遲鈍，是因為前世不教導他人的緣故；來世為人瘖啞，是因為誹謗他人的緣故；來世為人聾盲，是因為不看佛經不聽佛法的緣故；來世為人奴婢，是因為欠債不償還的緣故；來世為人卑賤，是因為不禮敬佛、法、僧三寶的緣故；來世為人醜陋黝黑，是因為遮擋佛像前光明的緣故；來世出生在裸體國，是因為輕慢衣物觸碰佛寺的緣故；來世出生在馬蹄人國，是因為穿著鞋子踩踏佛前的緣故；來世出生在穿胸人國，是因為佈施作福后又後悔吝惜的緣故；來世出生在獐、鹿、麋等動物之中，是因為喜歡驚嚇他人的緣故；來世墮入龍道，是因為喜歡戲弄他人的緣故；身上生出惡瘡難以治癒，是因為喜歡鞭打眾生的緣故；人們見到就心生歡喜，是因為前世見到他人心生歡悅的緣故；人們見到就不歡喜，是因為前世見到他人不歡悅的緣故；喜歡遭受官府囚禁，身受牢獄之災，被枷鎖束縛，是因為前世籠罩束縛眾生，不順從他人心意的緣故；來世為人兔唇，是因為前世釣魚時魚的嘴巴被鉤破的緣故；聽到好的言語善意的勸告，心裡不樂意聽聞，還在其中喧譁吵鬧，擾亂他人聽聞佛法，死後會變成長著大耳朵的狗。聽聞宣說佛法，心裡不接受不採納，死後會長成驢馬之類的動物。慳吝貪婪獨自享用食物，會墮入餓鬼道中；即使轉世為人，也會貧窮飢餓，衣不蔽體。好的食物自己吃，壞的食物給別人吃，死後會墮入豬、豚、蜣螂等畜生道中。搶劫他人的財物，死後會墮入羊道中，活著被人剝皮。喜歡殺害生靈的人，死後會轉生為水上浮游的蟲子，朝生暮死。喜歡偷盜他人財物的人，死後會轉生為牛馬奴婢，償還前世的債務。喜歡姦淫他人婦女的人，死後會墮入地獄，男子抱銅柱，女子臥鐵床；即使轉世為人，也會墮入雞鴨等畜生道中。喜歡說謊，傳播他人惡行的人，死後會墮入地獄，被灌入滾燙的銅汁，拔出舌頭用牛犁。
【English Translation】 English version: To be reborn with a clear and resonant voice comes from chanting the merits of the Three Jewels (Buddha, Dharma, Sangha) in a previous life; to be reborn clean and free from illness comes from having a compassionate heart and refraining from whipping sentient beings. To be reborn tall and graceful comes from respecting others; to be reborn short comes from being disrespectful to others; to be reborn ugly comes from being prone to anger; to be born ignorant comes from not learning in a previous life; to be reborn dull-witted comes from not teaching others; to be reborn mute comes from slandering others; to be reborn deaf and blind comes from not reading the scriptures and not listening to the Dharma; to be reborn as a slave comes from not repaying debts; to be reborn lowly comes from not revering the Three Jewels; to be reborn ugly and dark comes from blocking the light before the Buddha image; to be born in a land of naked people comes from carelessly touching the Buddhist temple with clothing; to be born in a land of horse-hoofed people comes from stepping before the Buddha with shoes on; to be born in a land of pierced-chest people comes from regretting and being stingy after giving alms and making merit; to be born among deer and other animals comes from liking to frighten people; to be reborn into the dragon realm comes from liking to tease people; to have festering sores on the body that are difficult to heal comes from liking to whip sentient beings; to be greeted with joy comes from rejoicing at the sight of others in a previous life; to be greeted without joy comes from not rejoicing at the sight of others in a previous life; to be imprisoned by the government, suffering in jail and bound by shackles, comes from caging and binding sentient beings and not complying with the wishes of others; to be born with a cleft lip comes from hooking and tearing the mouth of a fish while fishing; to be unwilling to hear good words and kind advice, and to make noise and disturb others from listening to the Dharma, will result in being reborn as a long-eared dog. To not accept or adopt the Dharma when hearing it expounded will result in being reborn as a donkey or horse. Being stingy and selfishly consuming food will lead to falling into the realm of hungry ghosts; even if reborn as a human, one will be poor, hungry, and unclothed. Eating the good food oneself and giving the bad food to others will lead to falling into the animal realm as pigs, swine, or dung beetles. Robbing others of their wealth will lead to falling into the sheep realm, where one's skin will be peeled off in life. Those who like to kill living beings will be reborn as floating insects on the water, living only from morning to evening. Those who like to steal the property of others will be reborn as oxen, horses, or slaves, repaying their past debts. Those who like to commit adultery with other people's wives will fall into hell after death, where men embrace copper pillars and women lie on iron beds; even if reborn as a human, they will fall into the animal realm as chickens or ducks. Those who like to lie and spread evil about others will fall into hell after death, where molten copper is poured into their mouths, their tongues are pulled out, and they are plowed by oxen.
；出生墮惡聲鳥鵂鹠鸜鵒中，人聞其鳴無不驚怖，皆言變怪，咒令其死。喜飲酒醉犯三十六失，后墮沸𡱁泥犁中；出生墮狌狌中；后為人愚癡頑無所知。夫婦不相和順者，數共鬥諍更相驅遣，後生鴿鳩鳥中。貪人力者，後生象中。為州郡令長粟食于官者，無罪或私侵人民，鞭打捶杖、逼強輸送告訴無從，桁械繫錄不得寬縱，后墮地獄，神受萬痛數千億歲；從罪中出墮水牛中，貫穿鼻口，挽船牽車、大杖打撲，償其宿罪。為人不裁凈者，從豬中來。慳貪不庶幾者，從狗中來。佷戾自用者，從羊中來。為人不安諦不能忍事者，從獼猴中來。人身腥臭者，從魚鱉中來。為人兇惡含毒心者，從蝮蛇中來。為人好美食、殺害眾生無有慈心者，從豺狼貍鷹中來。生世短命，胞胎傷墮不全，生世未幾而早命終，墮在三塗，數千萬劫無得竟時。慎之，慎之！」
佛言：「凡作功德皆應身為，燒香、福食及以轉經不得請人而不嚫愿，如倩人食，豈得自飽不復饑耶？燒香潔凈，逮薩云若攝一切想。然燈聰明，得三達智無所掛礙。燒香齋食、讀經達嚫以為常法，佈施得福諸天扶將，萬惡皆卻眾邪敢當。懈怠之人，安隱諧偶。無精進心，一朝疾病有不吉利，便欲燒香方云作福，諸天未降、眾魔故前，試共嬈觸作諸變怪，以是之故常當精進
【現代漢語翻譯】 現代漢語譯本：出生後會墮落到發出惡劣聲音的鳥類中，如鵂鹠（xiū liú，一種貓頭鷹）、鸜鵒（qú yù，八哥）等。人們聽到它們的叫聲無不驚恐，都認為是妖怪作祟，用咒語詛咒它們死去。喜歡飲酒，醉后犯下三十六種過失，死後會墮入沸騰的糞泥地獄中；出生後會墮落為狌狌（xīng xīng，猩猩）；之後轉世為人，也會愚蠢頑固，一無所知。夫妻之間不和睦，經常爭吵打鬥，互相驅趕，死後會轉生為鴿子、斑鳩等鳥類。貪圖他人勞力的人，死後會轉生為大象。作為州郡長官，依靠官府的俸祿，卻無端或私下侵佔百姓的利益，鞭打、捶擊百姓，強迫百姓輸送財物，百姓申訴無門，用刑具拘禁百姓，不給他們寬限，死後會墮入地獄，神識遭受萬般痛苦，歷經數千億年；從地獄出來後會轉生為水牛，被貫穿鼻口，用來拉船牽車，遭受棍棒的擊打，償還前世的罪孽。為人不愛乾淨的人，是從豬轉生來的。吝嗇貪婪，不肯施捨的人，是從狗轉生來的。剛愎自用，不聽勸告的人，是從羊轉生來的。為人急躁，不能忍耐事情的人，是從獼猴轉生來的。身上散發腥臭氣味的人，是從魚鱉轉生來的。為人兇惡，心懷毒害的人，是從蝮蛇轉生來的。為人貪圖美食，殺害眾生，沒有慈悲心的人，是從豺狼、狐貍、老鷹轉生來的。生下來就短命，胎兒時期就受到損傷，發育不全，或者出生后不久就夭折，墮落在地獄、餓鬼、畜生三惡道中，經歷數千萬劫也無法脫離。要謹慎啊，要謹慎！』 佛說：『凡是做功德都應該親自去做，燒香、供養齋飯以及誦經，都不能請別人代勞而不給予報酬，就像請別人吃飯，自己怎麼能吃飽而不感到飢餓呢？燒香能使人身心潔凈，獲得薩云若（sà yún ruò，一切智）的智慧，攝取一切念想。點燈能使人聰明，獲得三達智（sān dá zhì，宿命智、天眼智、漏盡智），沒有阻礙。燒香、齋戒、讀經並給予佈施，應該作為日常的修行方法。佈施能得到福報，諸天神會扶持幫助，各種邪惡都會退避，眾邪不敢侵犯。懈怠的人，貪圖安逸享樂。沒有精進之心，一旦生病或者遇到不吉利的事情，才想要燒香祈福，這時諸天神還沒有降臨，眾魔卻搶先一步，來試探、擾亂，製造各種怪異現象。因此，要常常精進修行。』
【English Translation】 English version: After death, one will fall into the realm of birds with evil voices, such as the owl (xiū liú), the crested myna (qú yù), etc. People who hear their cries are invariably terrified, believing them to be omens of misfortune, and curse them to die. Those who indulge in alcohol and commit the thirty-six transgressions while drunk will fall into the boiling excrement hell after death; they will be reborn as orangutans (xīng xīng); and even if they are reborn as humans, they will be foolish, stubborn, and ignorant. Couples who are not harmonious, who frequently quarrel and drive each other away, will be reborn as pigeons or doves. Those who exploit the labor of others will be reborn as elephants. Those who, as magistrates of states and counties, rely on official stipends but unjustly or privately encroach upon the people's interests, whipping and beating them, forcing them to transport goods, denying them the right to appeal, and imprisoning them without leniency, will fall into hell after death, their spirits enduring myriad pains for countless eons; after emerging from hell, they will be reborn as water buffalo, their noses pierced, forced to pull boats and carts, beaten with large sticks, to repay their past sins. Those who are unclean in their conduct are reborn from pigs. Those who are stingy and uncharitable are reborn from dogs. Those who are obstinate and self-willed are reborn from sheep. Those who are impatient and unable to endure things are reborn from monkeys. Those whose bodies have a fishy odor are reborn from fish and turtles. Those who are cruel and harbor poisonous thoughts are reborn from vipers. Those who crave delicious food, kill living beings, and have no compassion are reborn from jackals, wolves, foxes, and eagles. They are born with short lives, their fetuses damaged and incomplete, or they die shortly after birth, falling into the three evil realms (hell, hungry ghosts, and animals), unable to escape for countless eons. Be cautious, be cautious!' The Buddha said, 'All meritorious deeds should be done personally. Burning incense, offering food, and reciting scriptures should not be done by others without proper compensation. Just as if someone else eats for you, how can you be full and not feel hungry? Burning incense purifies the mind and body, attaining the wisdom of Sarvajna (sà yún ruò, all-knowing), encompassing all thoughts. Lighting lamps brings intelligence, attaining the three wisdoms (sān dá zhì, knowledge of past lives, divine eye, and extinction of outflows), without hindrance. Burning incense, fasting, reciting scriptures, and giving offerings should be practiced as a daily routine. Giving alms brings blessings, and the gods will support and assist you, all evils will be repelled, and no evil will dare to approach. Lazy people indulge in ease and comfort. Without diligence, once they become ill or encounter misfortune, they want to burn incense and seek blessings, but the gods have not yet descended, and the demons rush forward to test and disturb, creating various strange phenomena. Therefore, one should always practice diligently.'
。罪福隨人如影隨形，殖種福田如尼俱類樹，本種之時為種幾核。」
阿難長跪叉手答佛言：「種一枚核，稍稍漸大收子無限。」
佛言：「阿難！施一得萬倍，言不虛也。」
佛時頌曰：
「賢者好佈施， 天人自扶將， 施一得萬倍， 安樂壽命長。 今日施善人， 其福不可量， 皆當得佛道， 度脫於十方。」
佛語阿難：「世人無知生死，肉眼不知罪福。吾以道眼，睹無數劫來至於今日罪福報應，猶如掌中觀寶琉璃，內外明徹無狐疑也。」
阿難即前整衣服，作禮而白佛言：「演說此法，當何名之？」
佛告阿難：「此經名為『五道輪轉罪福報應』。若有善男子、善女人諷誦宣傳，功德無量，當見賢劫千佛奉事供養，不墮三塗八難之處，得無識定。」
佛說經已，五百比丘漏盡意解。諸天龍神時會樹下，清信士萬二千人、清信女六千人，悉履道跡。皆前為佛作禮而去。
佛說罪福報應經
【現代漢語翻譯】 現代漢語譯本：罪與福跟隨人，就像影子跟隨形體一樣。種植福田就像種植尼俱類樹（一種樹名），最初種植的時候是種幾顆種子呢？』
阿難（佛陀的弟子）長跪合掌回答佛陀說：『種下一顆種子，慢慢長大，收穫的果實卻是無限的。』
佛陀說：『阿難！佈施一份可以得到萬倍的回報，這話不是虛假的。』
佛陀當時用偈頌說道：
『賢者樂於佈施，天人和神都會扶持幫助他，佈施一份可以得到萬倍的回報，安樂長壽。今天佈施給善人，他的福報是不可估量的，都應當證得佛道，救度十方眾生。』
佛陀告訴阿難：『世人不知道生死的真相，肉眼無法分辨罪與福。我用道眼，看到無數劫以來直到今天的罪福報應，就像在手掌中觀看寶貴的琉璃，內外明亮透徹，沒有任何疑惑。』
阿難立刻整理衣服，向佛陀行禮並稟告說：『演說這部法，應當稱為什麼名字呢？』
佛陀告訴阿難：『這部經名為《五道輪轉罪福報應》。如果有善男子、善女人能夠諷誦宣傳這部經，功德無量，將會見到賢劫千佛，得到他們的奉事供養，不會墮入三塗（地獄、餓鬼、畜生）八難（沒有機會修行佛法的八種困境）之處，能夠獲得無識定（一種禪定狀態）。』
佛陀說完這部經，五百位比丘（出家修行的男性）斷盡了煩惱，領悟了真諦。諸天、龍神當時聚集在樹下，還有一萬二千名清信士（在家修行的男性佛教徒）、六千名清信女（在家修行的女性佛教徒），都走上了修行的道路。他們都上前向佛陀行禮后離開了。
《佛說罪福報應經》
【English Translation】 English version: 'The consequences of sins and blessings follow a person like a shadow follows a form. Cultivating a field of blessings is like planting a Nigrodha tree (a type of tree); when initially planted, how many seeds are sown?'
Ananda (Buddha's disciple), kneeling with his palms together, replied to the Buddha, 'Planting one seed, it gradually grows larger and yields limitless fruit.'
The Buddha said, 'Ananda! Giving one yields ten thousandfold; these words are not false.'
The Buddha then spoke in verse:
'The wise delight in giving, gods and humans will support them. Giving one yields ten thousandfold, bringing peace, joy and long life. Giving to virtuous people today, their blessings are immeasurable. All shall attain Buddhahood, delivering beings from the ten directions.'
The Buddha said to Ananda, 'Worldly people are ignorant of the cycle of birth and death; their physical eyes cannot discern sins and blessings. With my Dharma eye, I see the karmic consequences of sins and blessings from countless kalpas (eons) until today, as clear as observing a precious lapis lazuli in the palm of my hand, bright and transparent inside and out, without any doubt.'
Ananda immediately adjusted his robes, paid homage, and said to the Buddha, 'What should be the name of this Dharma that has been expounded?'
The Buddha told Ananda, 'This sutra (Buddhist scripture) is named 'The Karmic Retribution of Sins and Blessings in the Five Paths of Rebirth'. If there are good men and good women who recite and propagate it, their merit will be immeasurable. They will see the Thousand Buddhas of the Bhadrakalpa (the current fortunate eon), receive their service and offerings, will not fall into the three evil realms (hell, hungry ghosts, animals) or the eight difficulties (eight conditions that prevent one from practicing the Dharma), and will attain the Samadhi of Non-Discernment (a state of meditative absorption).'
After the Buddha finished speaking this sutra, five hundred Bhikshus (ordained male monastics) exhausted their defilements and understood the meaning. Gods and dragons gathered under the trees at that time, along with twelve thousand Upasakas (lay male Buddhists) and six thousand Upasikas (lay female Buddhists), all treading the path of practice. They all came forward, paid homage to the Buddha, and departed.
'The Sutra on the Retribution of Sins and Blessings Spoken by the Buddha'