T17n0747b_佛說輪轉五道罪福報應經
大正藏第 17 冊 No. 0747b 佛說輪轉五道罪福報應經
佛說輪轉五道罪福報應經
劉宋三藏法師求那跋陀羅譯
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，佛從禪室出，往至舍衛國祇樹給孤獨園。二國之間有一大樹，名尼拘類樹，高百二十里，枝葉方圓覆六十里，其樹上子數千萬斛，食之香甘，其味如蜜，甘果熟落，人民食之，眾病除愈，眼目精明。佛坐樹下，時諸比丘，取果食之。
佛語阿難：「吾觀天地萬物，各有宿緣。」
阿難即前為佛作禮，長跪白佛言：「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，心善聽。」
佛語阿難：「夫人作福，譬如此樹，本種一核，稍稍漸大收子無限。人而豪貴，國王長者，從禮佛事三寶中來；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，顏色妙好，輝容第一，身體柔軟，口氣香潔，人見姿容，無不歡喜，視之無厭，從忍辱中來；為人修習無有懈怠，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，讚歎妙義，開悟愚蒙，人聞其言莫
【現代漢語翻譯】 現代漢語譯本 佛說輪轉五道罪福報應經
佛說輪轉五道罪福報應經
劉宋三藏法師求那跋陀羅（Gunabhadra）譯
我聽聞是這樣的：
一時，佛陀在迦維羅衛國（Kapilavastu）釋氏精舍，與一千二百五十位比丘在一起。九月齋戒結束時，佛陀從禪房出來，前往舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。兩國之間有一棵大樹，名叫尼拘類樹，高一百二十里，枝葉覆蓋方圓六十里，樹上結的果實有數千萬斛，吃起來香甜，味道像蜂蜜。成熟的果實掉落，人們吃了，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（Ananda）：「我看天地萬物，各有前世的因緣。」
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？這些弟子們都希望聽聞，請您詳細地演說，開導那些還沒有聽聞的人！」
佛陀告訴阿難：「好啊！好啊！如果喜歡聽聞，就用心好好聽。」
佛陀告訴阿難：「人們行善積福，就像這棵樹一樣，最初只種下一顆果核，漸漸長大，收穫的果實卻是無限的。人們能夠豪門顯貴，成為國王或長者，是從禮敬佛、法、僧三寶中得來的；人們能夠大富大貴，擁有無限的財富，是從佈施中得來的；人們能夠長壽，沒有疾病，身體強壯，是從持戒中得來的；人們能夠相貌端正，容顏美妙，光彩照人，身體柔軟，口氣清新，人們看到他的姿容，沒有不歡喜的，看了也不會厭倦，是從忍辱中得來的；人們能夠勤奮修行，沒有懈怠，樂於行善積德，是從精進中得來的；人們能夠安詳，言行謹慎，是從禪定中得來的；人們能夠才智聰明，通達深奧的佛法，讚歎精妙的義理，開導愚昧無知的人，人們聽到他的言語沒有不信服的，是從智慧中得來的。
【English Translation】 English version The Buddha Speaks of the Sutra on the Retribution of Sins and Blessings in the Five Paths of Reincarnation
The Buddha Speaks of the Sutra on the Retribution of Sins and Blessings in the Five Paths of Reincarnation
Translated by Tripiṭaka Master Guṇabhadra (求那跋陀羅) of the Liu Song Dynasty
Thus have I heard:
At one time, the Buddha was in the Shishi (釋氏) Vihara (精舍) in Kapilavastu (迦維羅衛國), together with 1,250 Bhikshus. At the end of the ninth month's fast, the Buddha emerged from the meditation chamber and went to the Jetavana Anathapindika-arama (祇樹給孤獨園) in Sravasti (舍衛國). Between the two countries was a large tree named Nigrodha (尼拘類樹), 120 li (里) high, with branches and leaves covering 60 li in circumference. The tree had tens of millions of hu (斛) of fruits, which were fragrant and sweet like honey. When the ripe fruits fell, people ate them, and all kinds of diseases were cured, and their eyes became clear. The Buddha sat under the tree, and the Bhikshus picked the fruits and ate them.
The Buddha said to Ananda (阿難): 'I observe that all things in heaven and earth have their own past causes.'
Ananda immediately stepped forward, bowed to the Buddha, knelt down, and said to the Buddha: 'What are these past causes? These disciples wish to hear about them. Please explain them in detail and enlighten those who have not yet heard!'
The Buddha said to Ananda: 'Excellent! Excellent! If you are happy to hear, listen carefully with a good mind.'
The Buddha said to Ananda: 'A person making blessings is like this tree. Originally, one plants a single seed, which gradually grows larger and yields countless fruits. People who are noble and wealthy, kings or elders, come from paying homage to the Buddha, Dharma, and Sangha (三寶). People who are very rich and have unlimited wealth come from giving alms. People who are long-lived, without illness, and with strong bodies come from upholding the precepts. People who are handsome, with beautiful complexions, radiant and foremost, with soft bodies and fragrant breath, whose appearance pleases everyone who sees them and never tires of looking at them, come from practicing patience. People who cultivate diligently without懈怠, and are happy to make blessings and merits, come from diligence. People who are peaceful, with careful words and deeds, come from Dhyana (禪定). People who are intelligent and understand the profound Dharma, praise the wonderful meanings, and enlighten the ignorant, whose words are trusted by all who hear them, come from wisdom.'
不咨受，宣用為珍寶，從智慧中來；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。」
阿難白佛：「云何為慈？」
佛語阿難：「一、慈眾生，如母愛子；二、悲世間，欲令解脫道意；三、心常歡喜；四、為能護念，一切不犯。是為慈心者也。」
佛語阿難：「為人長大，恭敬人故；為人短小，輕慢人故；為人醜陋，喜瞋恚人故；生無所知，不學問故；為人專愚，不教人故；為人瘖啞，謗毀人故；為人聾盲，不喜聽受經法故；為人奴婢，負債不償故；為人卑賤，不禮三寶故；為人醜黑，遮佛光明故；生裸國中者，喜輕衣搪揬塔寺、精舍故；生馬蹄國中者，喜著屐佛前行故；生穿胸人國中者，佈施作福悔惜心故；生獐鹿麑麂中者，喜驚怖人故；生墮龍中者，喜調戲人故；身生惡瘡治之難差者，喜鞭打眾生不以理故；人見歡喜者，前生見人歡喜故；人見不歡喜者，前生見人不歡悅故；遭縣官系閉牢獄、杻械其身者，前世為人籠系眾生，不從意故；為人唇缺者，前世釣魚，魚決口故；聞好言善語心不樂聞，于中兩舌亂人聽受經法者，后墮耽耳狗中。」
佛語阿難：「世有愚人，聞說法語心不餐采，后墮長耳驢馬之中。慳貪獨食，不共饑者，食后墮餓鬼中；出生為人，貧窮饑
【現代漢語翻譯】 現代漢語譯本：不詢問就接受，是因為把不該用的東西當作珍寶，這是從缺乏智慧而來的；人的聲音清晰洪亮，是因為歌頌三寶而來的；人的身體潔凈，沒有疾病，是因為有慈悲心而來的。
阿難問佛：『什麼是慈悲？』
佛告訴阿難：『一、慈愛眾生，如同母親愛護自己的孩子；二、憐憫世間，希望他們能夠理解和解脫的道路；三、內心常常充滿歡喜；四、能夠守護正念，不做任何違背戒律的事情。這就是慈悲心。』
佛告訴阿難：『人長得高大，是因為恭敬他人的緣故；人長得矮小，是因為輕慢他人的緣故；人長得醜陋，是因為喜歡嗔怒的緣故；生下來什麼都不知道，是因為不學習的緣故；人特別愚笨，是因為不教導他人的緣故；人是啞巴，是因為誹謗他人的緣故；人是聾子或瞎子，是因為不喜歡聽聞佛經的緣故；人做奴婢，是因為欠債不還的緣故；人地位卑賤，是因為不禮敬三寶的緣故；人長得醜陋黝黑，是因為遮擋佛光的緣故；出生在裸體國中的人，是因為喜歡穿著輕薄的衣服衝撞佛塔寺廟的緣故；出生在馬蹄國中的人，是因為喜歡穿著鞋子在佛前行走的緣故；出生在穿胸人國中的人，是因為佈施作福后又後悔吝惜的緣故；轉生為獐、鹿、麑、麂等動物，是因為喜歡驚嚇他人的緣故；墮落為龍，是因為喜歡戲弄他人的緣故；身上生惡瘡難以治癒，是因為喜歡不講道理地鞭打眾生的緣故；人們見到就歡喜的人，是因為前世見到他人歡喜的緣故；人們見到就不歡喜的人，是因為前世見到他人不歡悅的緣故；遭受官府拘禁、囚禁在牢獄中、身體被枷鎖束縛的人，是因為前世像籠子一樣囚禁眾生，不順從他們的意願的緣故；人嘴唇有缺陷，是因為前世釣魚，魚的嘴巴被弄破的緣故；聽到好的言語善意的勸告心裡不樂意聽，還在其中挑撥離間，擾亂他人聽聞佛經的人，死後會墮落為長著大耳朵的狗。』
佛告訴阿難：『世上有愚蠢的人，聽聞佛法教誨心裡不接受，死後會墮落為長著長耳朵的驢馬之中。慳吝貪婪獨自享用食物，不與飢餓的人分享，死後會墮落到餓鬼道中；即使轉生為人，也會貧窮飢餓。』
【English Translation】 English version: 'Not inquiring and accepting is because one treats what should not be used as treasures, which comes from a lack of wisdom; a person's voice is clear and resonant because of singing praises to the Three Jewels (Buddha, Dharma, Sangha); a person's body is clean and free from illness because of having a compassionate heart.'
Ananda (Buddha's attendant) asked the Buddha: 'What is compassion?'
The Buddha told Ananda: 'First, to love all beings as a mother loves her child; second, to have compassion for the world, wishing them to understand and be liberated from the path of suffering; third, to always be joyful in one's heart; fourth, to be able to guard one's thoughts and actions, not violating any precepts. This is what it means to have a compassionate heart.'
The Buddha told Ananda: 'People are tall because they are respectful to others; people are short because they are disrespectful to others; people are ugly because they are fond of anger; people are born without knowledge because they do not study; people are particularly foolish because they do not teach others; people are mute because they slander others; people are deaf or blind because they do not like to listen to the Buddhist scriptures; people are slaves because they do not repay their debts; people are of low status because they do not pay homage to the Three Jewels; people are ugly and dark because they block the Buddha's light; people are born in the land of naked people because they like to wear light clothing and bump into pagodas, temples, and monasteries; people are born in the land of horse hooves because they like to walk in front of the Buddha wearing shoes; people are born in the land of pierced chests because they regret and are stingy after giving alms and making merit; people are reborn as deer, roe deer, fawns, etc., because they like to frighten others; people fall into the realm of dragons because they like to tease others; people develop incurable sores on their bodies because they like to whip sentient beings unreasonably; people are liked by others because they were happy to see others in their previous lives; people are disliked by others because they were not happy to see others in their previous lives; people who are detained by officials, imprisoned in jail, and have their bodies shackled are because they imprisoned sentient beings like cages in their previous lives, not following their wishes; people with cleft lips are because they fished in their previous lives, and the fish's mouth was broken; people who are unwilling to listen to good words and kind advice, and who sow discord and disrupt others from listening to the Buddhist scriptures, will fall into the realm of long-eared dogs after death.'
The Buddha told Ananda: 'There are foolish people in the world who do not accept the teachings of the Buddha in their hearts, and after death, they will fall into the realm of long-eared donkeys and horses. Those who are stingy and greedy, enjoying food alone and not sharing with the hungry, will fall into the realm of hungry ghosts after death; even if they are reborn as humans, they will be poor and hungry.'
餓，衣不蓋形，食不供口。好食自啖，惡食施人，後生豬𧉙、蜣螂之中。喜劫奪人物者，后墮羊中，生剝其皮，償其宿罪。好喜殺生者，后為水上蜉蝣蟲，朝生暮死。好喜盜人財物者，后墮奴婢、牛、馬之中，償其宿債。好喜淫他妻女者，死入地獄，男抱銅柱，女臥鐵床；從地獄出，常生下處，當墮雞鴨中。好喜妄語傳人惡事，死入地獄，洋銅灌口，拔出其舌以牛犁之；出墮鴟梟、鴝鵅鳥中，人聞其鳴莫不驚怖，皆言變怪，咒令其死。喜飲酒醉犯三十六失者，死墮沸屎泥犁之中，出生墮狌狌中；后還為人，愚癡生無所知，夫婦不相和順，數共鬥諍，更相驅遣，后墮鳩鴿中。貪人力者，后墮象中。」
佛語阿難：「州郡令長食官爵祿，或人無罪，或私侵人民，錄名系縛，鞭打捶杖，強逼輸送，告訴無地，枷械繫閉，不得寬縱，后墮地獄中身受苦痛，數千億歲罪畢乃出；當墮水牛中，貫穿其鼻，牽船挽車，大杖打撲，償其宿罪。」
佛語阿難：「為人不凈，從豬中來；為人慳貪，不能廉潔，從狗中來；為人剛強很戾自用，從羊中來；為人腥臭，從魚鱉中來；為人兇惡、含毒心難解者，從蝮蛇中來；好喜美食，喜殺害眾生無有慈心者，從豺、狼、貍、鷹中來；為人短命，胞胎傷墮，生世未幾而早命終，墮在三塗
【現代漢語翻譯】 現代漢語譯本： 『餓，衣不蔽體，食不果腹。好的食物自己吃，壞的食物施捨給別人，死後會投生到豬糞、蜣螂（qiāng láng，屎殼郎）之中。喜歡搶劫別人財物的人，死後會墮落到羊群中，被活剝其皮，償還前世的罪過。喜歡殺生的人，死後會變成水上的蜉蝣蟲，朝生暮死。喜歡盜取別人財物的人，死後會墮落為奴婢、牛、馬，償還前世的債務。喜歡姦淫他人妻女的人，死後會進入地獄，男人抱著銅柱，女人躺在鐵床上；從地獄出來后，常常出生在下賤的地方，會墮落為雞鴨。喜歡說謊，傳播別人的惡事，死後會進入地獄，被灌入洋銅，拔出舌頭用牛犁；出來後會墮落為鴟梟（chī xiāo，貓頭鷹）、鴝鵅（qú luó，寒號鳥）鳥，人們聽到它們的叫聲無不驚恐，都說是妖怪作祟，詛咒它們去死。喜歡飲酒醉后犯三十六種過失的人，死後會墮落到沸騰的糞便泥犁（梵文 Naraka，地獄）之中，出生後會墮落為狌狌（xīng xīng，猩猩）；之後再轉世為人，也會愚蠢無知，夫妻不和睦，經常爭吵打鬥，互相驅趕，死後會墮落為鳩鴿。貪圖別人勞力的人，死後會墮落為大象。』
佛告訴阿難（Ānán，釋迦牟尼十大弟子之一）說：『州郡的長官享受著國家的俸祿，卻冤枉無罪的人，或者暗中侵佔百姓的利益，登記名字捆綁起來，用鞭子抽打，強迫他們輸送財物，百姓告狀無門，用枷鎖禁錮，不得寬恕，死後會墮入地獄中遭受苦痛，數千億年罪孽完畢才能出來；會墮落為水牛，被穿透鼻子，拉船拉車，用大棍棒抽打，償還前世的罪過。』
佛告訴阿難說：『為人不乾淨，是從豬中來的；為人慳吝貪婪，不能廉潔，是從狗中來的；為人剛強暴戾，固執己見，是從羊中來的；為人身上有腥臭味，是從魚鱉中來的；為人兇惡，心懷毒恨難以化解的，是從蝮蛇中來的；喜歡美食，喜歡殺害眾生沒有慈悲心的，是從豺、狼、貍、鷹中來的；為人短命，因為胞胎受傷或墮胎，出生后沒多久就夭折的，是墮落在三塗（sān tú，地獄、餓鬼、畜生三惡道）之中。』
【English Translation】 English version: 'Being hungry, with clothes not covering the body and food not satisfying the mouth. Keeping good food for oneself and giving bad food to others, one will be reborn among pig excrement and dung beetles (Scarabaeidae). Those who like to rob others of their belongings will fall into the sheep, their skin peeled off alive to repay their past sins. Those who like to kill living beings will become mayflies on the water, born in the morning and dying in the evening. Those who like to steal other people's property will fall into the servitude of slaves, oxen, and horses to repay their past debts. Those who like to commit adultery with other people's wives and daughters will enter hell after death, men embracing copper pillars and women lying on iron beds; after coming out of hell, they will often be born in lowly places, falling into chickens and ducks. Those who like to lie and spread evil deeds about others will enter hell after death, molten copper poured into their mouths, their tongues pulled out and plowed by oxen; after coming out, they will fall into owls (Strigiformes) and crows (Corvus), whose cries terrify people, who say they are monsters and curse them to die. Those who like to drink alcohol and commit the thirty-six transgressions will fall into the boiling excrement Naraka (hell), and be born as orangutans (Pongo); later, when reborn as humans, they will be foolish and ignorant, with disharmonious and quarrelsome marriages, constantly fighting and driving each other away, and will fall into doves and pigeons. Those who covet the labor of others will fall into elephants.'
The Buddha said to Ānanda (one of the ten major disciples of Shakyamuni Buddha): 'The magistrates of states and counties enjoy the emoluments of the state, but they wrong innocent people or secretly encroach upon the interests of the people, registering names, binding them, whipping them, forcing them to transport property, leaving the people with no place to appeal, shackling and imprisoning them without leniency. After death, they will fall into hell and suffer pain, and only after billions of years will their sins be exhausted and they will be released; they will fall into water buffalo, their noses pierced, pulling boats and carts, beaten with large sticks, to repay their past sins.'
The Buddha said to Ānanda: 'Those who are unclean come from pigs; those who are stingy and greedy and cannot be honest come from dogs; those who are stubborn and self-willed come from sheep; those who are fishy and smelly come from fish and turtles; those who are fierce and harbor malice that is difficult to resolve come from vipers; those who like good food and like to kill living beings without compassion come from jackals, wolves, leopards, and eagles; those who are short-lived because of injured or aborted fetuses, who die shortly after birth, fall into the three evil paths (hell, hungry ghosts, and animals).'
數千萬劫。」
佛言：「此輩前世為人，好喜射獵，焚燒山澤，探巢破卵，施捕魚網，殺一切眾生，貪其皮肉以自食啖，多短命報，世世累劫無有出期。慎之！慎之！痛不可言。」
佛語阿難：「凡作功德皆應身為，燒香福會，轉經行道，不得倩人，咒愿若虛，如倩人食，豈得自飽，能不饑耶？若燒香鮮潔，逮薩云若，香攝一切相；然燈續明得三達智，無所掛礙。燒香齋食，讀經達嚫，以為常法；佈施得福，諸天接待，萬惡皆卻，眾魔盡除，無敢當者。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，競共嬈觸，作諸變怪。以是之故常當精進，罪福隨身如影隨形，植種福者，亦如尼拘類樹，本種一核，收子無限，施一得倍萬，言不虛也！」
佛時頌曰：
「賢者好佈施， 天神自扶將， 施一得萬倍， 安樂壽命長。 今日大布施， 其福不可量， 皆當得佛道， 度脫於十方。 因緣合會誰為親， 五戒十善除去瞋， 不望他許自為親， 世間榮樂如浮雲。 展轉五道如車輪， 莫計壽命惜金銀， 天地尚壞何況身， 奉持經戒是大珍。 勿貪財色辱誤人， 三界眾生如群羊， 來去五道身壞傷，
【現代漢語翻譯】 現代漢語譯本： 『數千萬劫。』
佛說：『這些人前世做人時，喜歡射獵，焚燒山林沼澤，探尋鳥巢，打破鳥卵，設定捕魚的網，殺害一切眾生，貪圖它們的皮肉來自己食用，所以多得短命的報應，世世代代累劫都沒有脫離的機會。謹慎啊！謹慎啊！痛苦不可言說。』
佛告訴阿難（Ananda）：『凡是做功德都應該親自去做，燒香祈福，轉經修行，不能請人代替。如果請人代為祈願，就像請人吃飯，怎麼能讓自己飽呢？又怎麼能不飢餓呢？如果燒香時心懷純潔，就能達到薩云若（Sarvajna，一切智），香能攝受一切相；點燈持續照明就能獲得三達智（Trividya，宿命智、天眼智、漏盡智），沒有任何障礙。燒香、齋戒、供食，讀經、佈施，應該作為日常的修行方法；佈施可以獲得福報，諸天神會來接待，各種罪惡都會退卻，眾魔都會被驅除，沒有誰敢阻擋。懈怠的人，安於享樂，沒有精進之心，一旦生病，遇到不吉利的事情，才想要燒香，才說要做善事。這樣諸天神不會降臨，眾魔反而會搶先到來，競相擾亂侵犯，製造各種怪異現象。因此，應當經常精進修行，罪惡和福報跟隨自身，就像影子跟隨形體一樣。種植福報的人，就像尼拘類樹（Nyagrodha，榕樹），最初只種下一顆種子，收穫的果實卻數不勝數，佈施一份可以獲得萬倍的回報，這話不是虛假的！』
佛當時用偈頌說道：
『賢能的人喜歡佈施，天神自然會扶持幫助， 佈施一份可以獲得萬倍的回報，安樂長壽。 今天廣行佈施，這樣的福報不可估量， 都應當證得佛道，救度十方眾生。 因緣聚合誰才是親人？持守五戒十善去除嗔恨， 不要指望別人，自己才是自己的親人，世間的榮華快樂如同浮雲。 在五道中輾轉輪迴就像車輪一樣，不要只顧著愛惜金銀而忘記壽命有限， 天地尚且會壞滅，更何況是自身呢？奉行經書和戒律才是最大的珍寶。 不要貪圖錢財美色而耽誤了自己，三界眾生就像一群羊， 在五道中來來去去，身體終將毀壞受傷。』
【English Translation】 English version: 'For countless kalpas (aeons).'
The Buddha said, 'These beings in their previous lives as humans, delighted in hunting, burning mountains and marshes, searching nests and breaking eggs, setting fishing nets, killing all living beings, greedily consuming their skin and flesh for their own nourishment, therefore they receive the retribution of short lives, and for lifetimes and countless kalpas, there is no escape. Be cautious! Be cautious! The pain is indescribable.'
The Buddha said to Ananda (Ananda), 'All meritorious deeds should be done personally. Burning incense for blessings, turning the scriptures, and practicing the Way should not be done by proxy. If prayers are offered by others, they are as empty as having someone else eat for you; how can you be full yourself, and how can you not be hungry? If the incense burned is pure and clean, one can attain Sarvajna (all-knowing wisdom), for incense encompasses all forms; lighting lamps continuously brings the three kinds of wisdom (Trividya: knowledge of past lives, divine eye, and extinction of outflows), without any hindrance. Burning incense, observing vegetarianism, reading scriptures, and giving offerings should be practiced as a regular method; giving alms brings blessings, the devas (gods) will receive you, all evils will be repelled, all demons will be banished, and no one will dare to oppose you. Lazy people, who are comfortable and at ease, without a spirit of diligence, only think of burning incense and making merit when they fall ill or encounter misfortune. The devas will not descend, but the demons will rush forward, competing to harass and disturb, creating all sorts of strange phenomena. Therefore, one should always be diligent in practice, for sins and blessings follow the body like a shadow follows the form. Planting seeds of blessings is like the Nyagrodha (banyan) tree, where one seed is planted, but countless fruits are harvested; giving one offering yields ten thousandfold returns, and this is not a false statement!'
The Buddha then spoke in verse:
'The virtuous delight in giving, the devas will naturally support and assist, Giving one yields ten thousandfold returns, bringing peace, joy, and long life. Today, giving alms extensively, the blessings are immeasurable, All shall attain Buddhahood, delivering beings in the ten directions. When conditions converge, who is truly kin? Uphold the five precepts and ten virtues, and eliminate anger, Do not rely on others; you are your own kin. Worldly glory and joy are like fleeting clouds. Revolving through the five paths is like a turning wheel; do not hoard gold and silver, forgetting the limited lifespan, Even heaven and earth will decay; how much more so the body? Upholding the scriptures and precepts is the greatest treasure. Do not be greedy for wealth and lust, misleading yourself. Sentient beings in the three realms are like a flock of sheep, Coming and going in the five paths, the body will eventually be destroyed and harmed.'
命速流水何有常。 作惡甚近受罪長， 泥犁地獄沸鑊湯， 制心剛意離禍殃， 犯罪入中痛難當。」
佛告阿難：「世人無智，生死肉眼不知罪福。吾以道眼睹無數劫乃至今身罪福應報，猶觀掌中琉璃珠，內外明徹無狐疑想。」
阿難前整衣服，為佛作禮，而白佛言：「演說此經，當何名之？」
佛語阿難：「此經名為『輪轉五道』，亦名『罪福報應』。若有善男子善女人，諷誦宣傳功德無量，當見禮侍賢劫千佛，奉侍供養，不墮三塗八難之處，得戒定慧。」
佛說經竟，五百比丘漏盡意解；七百比丘尼得須陀洹道；八百羅漢得菩薩道；諸天龍神、是時樹下清信士萬二千人、清信女六千人，悉履道跡；諸比丘、比丘尼、優婆塞、優婆夷，皆得阿那含道。天、龍、鬼神、世間人民，聞佛說法，皆言：「善哉！」即起作禮，繞佛三匝，歡喜而去。
佛說輪轉五道罪福報應經
【現代漢語翻譯】 現代漢語譯本： 生命流逝如流水，何曾有不變的常態？ 作惡之人離受罪很近，且罪報漫長，將墮入泥犁地獄（Niraya，地獄），遭受沸騰的鑊湯之苦。 控制內心，堅定意志，便可遠離災禍。犯罪之人墮入其中，痛苦難以承受。
佛陀告訴阿難（Ananda，佛陀的十大弟子之一）: 『世人愚昧無知，以生死肉眼無法分辨罪與福。我以道眼觀察無數劫以來乃至今日之身的罪福報應，猶如觀看掌中的琉璃珠，內外明徹，毫無疑惑。』
阿難整理衣物，向佛作禮，然後稟告佛陀說：『演說此經，應當如何命名？』
佛陀告訴阿難：『此經名為《輪轉五道》（The Sutra of the Wheel of the Five Paths），也名為《罪福報應》（The Sutra of Retribution of Sins and Blessings）。若有善男子、善女人，諷誦宣傳此經，功德無量，當得見禮敬侍奉賢劫千佛（the Thousand Buddhas of the Auspicious Aeon），奉侍供養諸佛，不墮三塗（three evil paths）八難（eight difficulties）之處，得戒（sila，戒律）定（samadhi，禪定）慧（prajna，智慧）。』
佛陀說完此經，五百比丘（bhiksu，出家男眾）斷盡煩惱，心意解脫；七百比丘尼（bhiksuni，出家女眾）證得須陀洹道（Srotapanna，預流果）；八百羅漢（Arhat，阿羅漢）證得菩薩道（Bodhisattva Path）；諸天（Devas，天神）、龍神（Nagas，龍神），以及當時樹下的清信士一萬二千人、清信女六千人，都走上了修道的道路；諸比丘、比丘尼、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），都證得了阿那含道（Anagamin，不還果）。天、龍、鬼神、世間人民，聽聞佛陀說法，都說：『太好了！』隨即起身向佛作禮，繞佛三圈，歡喜地離去。
《佛說輪轉五道罪福報應經》
【English Translation】 English version: Life flows swiftly like a stream, where is there permanence? Those who commit evil are close to receiving punishment, and the retribution is long, they will fall into Niraya (hell), suffering in boiling cauldrons. Control your mind, strengthen your will, and you can stay away from disaster. Those who commit crimes and fall into it, the pain is unbearable.
The Buddha told Ananda (one of the ten great disciples of the Buddha): 'The people of the world are ignorant, and with their mortal eyes of birth and death, they cannot distinguish between sin and blessing. With my Dharma eye, I observe the karmic retributions of countless kalpas (aeons) up to this present life, as if looking at a crystal ball in the palm of my hand, clear inside and out, without any doubt.'
Ananda adjusted his robes, paid homage to the Buddha, and then said to the Buddha: 'What should this sutra be named when it is expounded?'
The Buddha told Ananda: 'This sutra is named 'The Sutra of the Wheel of the Five Paths', and also named 'The Sutra of Retribution of Sins and Blessings'. If there are good men and good women who recite and propagate this sutra, their merits will be immeasurable, they will see and pay homage to the Thousand Buddhas of the Auspicious Aeon, serve and make offerings to the Buddhas, and will not fall into the three evil paths (three evil paths) and the eight difficulties (eight difficulties), and will obtain sila (precepts), samadhi (meditation), and prajna (wisdom).'
After the Buddha finished speaking this sutra, five hundred bhiksus (monks) exhausted their afflictions and their minds were liberated; seven hundred bhiksunis (nuns) attained the Srotapanna (stream-enterer) path; eight hundred Arhats (enlightened beings) attained the Bodhisattva Path; the Devas (gods), Nagas (dragon gods), and at that time, twelve thousand laymen and six thousand laywomen under the trees all embarked on the path of cultivation; all the bhiksus, bhiksunis, upasakas (laymen), and upasikas (laywomen) all attained the Anagamin (non-returner) path. The Devas, dragons, ghosts, and people of the world, hearing the Buddha's teachings, all said: 'Excellent!' Then they rose, paid homage to the Buddha, circumambulated the Buddha three times, and departed with joy.
The Sutra Spoken by the Buddha on the Retribution of Sins and Blessings in the Wheel of the Five Paths