T17n0749_佛說因緣僧護經

大正藏第 17 冊 No. 0749 佛說因緣僧護經

No. 749

佛說因緣僧護經

失譯人名今附東晉錄

如是我聞：

一時，佛住舍衛國祇樹給孤獨園。

爾時，有一大海龍王初發信心，變為人形，來至園中，依諸比丘，求欲出家。時諸比丘不知是龍，即度出家。

有一年少比丘，共同房住，經一宿已，于其晨朝，執持威儀，詣城乞食。時龍比丘福德果報，乞食先得；或詣本宮，食已早還。比丘之法，食后入房，攝心坐禪。時龍比丘忘不掩戶，龍性多睡，天時暑熱——龍有五法，不能隱身：一者、生時；二者、死時；三者、淫時；四者、瞋時；五者、睡時，是為五事——時龍比丘不能隱身，即便睡眠，身滿房中。同房比丘，後來入房，唯見龍身遍滿房中，即大驚怖，馳走失聲，喚諸比丘：「大德長老！此有龍王！此有龍王！」

龍聞大聲，即便覺寤，還為比丘，加趺坐禪。因聲高大，大眾運集，問此年少比丘：「何故揚聲？」比丘答曰：「房中有龍。」

時諸大眾尋即共集，入房覓龍不得，但見比丘加趺坐禪，便大驚愕，不知所以。即往問佛，具說上事，請決所疑。

爾時，世尊告諸比丘：「此非人也！乃是龍王，汝可往喚。」比

【現代漢語翻譯】 現代漢語譯本 《佛說因緣僧護經》

失譯人名，現附於東晉目錄。

我是這樣聽說的：

一時，佛陀住在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。

當時，有一位大海龍王初次生起信心，變化成人形，來到園中，依附各位比丘，請求出家。當時各位比丘不知道他是龍，就為他剃度出家。

有一位年輕的比丘，與他同住一間房，過了一夜之後，第二天早晨，拿著缽，威儀整肅地到城裡乞食。當時龍比丘因為福德果報，乞食總是先得到；有時回到自己的龍宮，吃完飯就早早回來。比丘的規矩，吃完飯後回到房間，收攝心神坐禪。當時龍比丘忘記關門，龍的習性是貪睡，天氣又炎熱——龍有五種情況，不能隱藏身形：一是出生的時候；二是死亡的時候；三是行淫的時候；四是發怒的時候；五是睡覺的時候，這就是五種情況——當時龍比丘不能隱藏身形，就睡著了，身體充滿了整個房間。同房的比丘，後來進入房間，只看見龍身遍滿房中，就非常驚恐，跑開失聲，呼喚各位比丘：『大德長老！這裡有龍王！這裡有龍王！』

龍聽到大聲，就醒了過來，恢復爲比丘的模樣，跏趺坐禪。因為聲音高大，大眾聚集過來，問這位年輕的比丘：『為什麼大聲喧譁？』比丘回答說：『房間里有龍。』

當時大眾立刻一起進入房間尋找龍，卻找不到龍，只看見比丘跏趺坐禪，便非常驚訝，不知是怎麼回事。就去問佛陀，詳細說了這件事，請求佛陀解答疑惑。

當時，世尊告訴各位比丘：『這不是人！而是龍王，你們可以去叫他。』

【English Translation】 English version The Sutra of Samgharaksha (Monk-Protected) on Causation Spoken by the Buddha

Name of the translator lost; now appended to the Eastern Jin Dynasty record.

Thus have I heard:

At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti (Sravasti).

At that time, there was a great sea Dragon King who initially generated faith, transformed into a human form, came to the park, relied on the various bhikshus (monks), and sought to leave the household life. At that time, the various bhikshus did not know he was a dragon, and thus ordained him.

There was a young bhikshu who lived in the same room with him. After one night, in the morning, holding his bowl with proper deportment, he went to the city to beg for food. At that time, the Dragon bhikshu, due to the fruit of his meritorious deeds, always obtained food first when begging; sometimes he would go to his own dragon palace, eat, and return early. According to the rules for bhikshus, after eating, they should enter their rooms, gather their minds, and sit in meditation. At that time, the Dragon bhikshu forgot to close the door. The nature of dragons is to be sleepy, and the weather was hot—dragons have five conditions in which they cannot conceal their bodies: first, at the time of birth; second, at the time of death; third, at the time of sexual activity; fourth, at the time of anger; fifth, at the time of sleep. These are the five conditions. At that time, the Dragon bhikshu could not conceal his body and fell asleep, his body filling the entire room. The bhikshu who shared the room, upon entering later, only saw the dragon's body filling the entire room. He was greatly frightened, ran away, and cried out, calling to the various bhikshus: 'Virtuous elders! There is a Dragon King here! There is a Dragon King here!'

The dragon heard the loud voice and immediately awoke, reverting to the form of a bhikshu, sitting in full lotus posture in meditation. Because the sound was loud, the assembly gathered together and asked the young bhikshu: 'Why are you shouting?' The bhikshu replied: 'There is a dragon in the room.'

At that time, the assembly immediately gathered together, entered the room to look for the dragon, but could not find it. They only saw the bhikshu sitting in full lotus posture in meditation, and were greatly astonished, not knowing what to make of it. They then went to ask the Buddha, explained the matter in detail, and requested a resolution to their doubts.

At that time, the World-Honored One told the various bhikshus: 'This is not a human! It is a Dragon King. You can go and call him.'

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丘受教，喚彼龍王。時龍比丘即詣佛所，頭面作禮，卻坐一面。佛為說法，示教利喜，佛即默然。

爾時，龍王心自思惟，便生歡喜。佛慰勞曰：「汝可還宮。」龍王聞已，哀泣墮淚，頂禮佛足，繞佛三匝，即便還去。

于其中路，而自思惟：「我今雖復不得出家，于佛法中作大檀越，造立僧房，四事供養。」作是念已，即于曠路，化作僧房，流泉池澤，遊觀園林，甚盛寂靜，無有人眾憒鬧之處，晝夜逍遙，復無蟲蟻、蚊虻之屬。不寒不暑，溫和調適，無諸惱患。請諸眾僧，衣服飲食、臥具、湯藥所須之物，皆悉備足。

持律比丘，數數訶責。時龍比丘不解經戒，每自懷惱，心自念言：「我今供養，眾事悉備，而諸比丘，故見訶責。」便滅化寺，更往空處復造化寺，宮殿林泉，與前無異，復請眾僧，四事供養。

時諸眾僧語龍比丘：「眾僧廚庫，頭數甚多，寺主之法，應以計算頭數來示眾僧。」

時龍答曰：「本非僧物，今索抄記，云爲造作，儘是我有？今諸比丘難可供給。若如是者，小可耐意。」于其中夜，滅寺還宮。

爾時，舍衛國中有五百商人，共立誓言，欲入大海。商人共議，求覓法師，將入大海，時時問法，因聞法利，可得往還。商人眾中，有一長者告諸商人：「我

【現代漢語翻譯】 丘受教，召喚那位龍王（Nāga King）。當時，龍比丘（Nāga Bhikṣu）立即來到佛陀處所，以頭面禮拜，然後退坐在一旁。佛陀為他說法，開示教導，令其歡喜，佛陀隨即默然不語。

當時，龍王心中暗自思忖，便生起歡喜心。佛陀安慰他說：『你可以返回龍宮了。』龍王聽后，悲哀哭泣，淚流滿面，頂禮佛足，繞佛三圈，然後就離開了。

在返回龍宮的路上，他心中思量：『我如今雖然不能出家，但可以在佛法中做一位大檀越（dānapati，施主），建造僧房，以四事供養（衣食住藥）僧眾。』有了這個想法后，他就在空曠的道路上，變化出一座僧房，有流動的泉水，池塘，以及可供遊覽的園林，非常盛大寂靜，沒有人群喧鬧的地方，日夜逍遙自在，也沒有蟲蟻、蚊虻之類的生物。不冷不熱，溫暖適宜，沒有各種煩惱。他邀請眾僧，衣服飲食、臥具、湯藥等所需之物，都全部備足。

持戒嚴謹的比丘（bhikṣu）多次責備他。當時龍比丘不瞭解經律戒規，常常感到煩惱，心中暗自想：『我如今供養的物品，各種事情都已完備，但各位比丘，仍然對我進行責備。』於是他就將變化出來的寺廟消失，再次前往空曠之處重新變化出一座寺廟，宮殿林泉，與之前的一樣，再次邀請眾僧，以四事供養。

當時各位僧人對龍比丘說：『眾僧的廚房倉庫，人數眾多，寺院住持的規矩，應該計算人數，然後告知眾僧。』

當時龍比丘回答說：『這些本來不是僧眾的物品，現在卻要索取賬目，說是我建造的，難道這些都是你們的嗎？如今各位比丘難以供給。如果這樣的話，我難以忍受。』於是在當夜，將寺廟消失，返回龍宮。

當時，舍衛國（Śrāvastī）中有五百位商人，共同立下誓言，想要進入大海。商人們共同商議，尋找一位法師，帶領他們進入大海，時常請教佛法，因為聽聞佛法的利益，可以平安往返。商人們之中，有一位長者（gṛhapati）告訴各位商人：『我

【English Translation】 Qiu received the instruction and summoned that Nāga King. At that time, the Nāga Bhikṣu immediately went to the Buddha's place, prostrated with his head to the ground, and sat to one side. The Buddha preached the Dharma to him, instructing and gladdening him, and then the Buddha became silent.

At that time, the Nāga King thought to himself and rejoiced. The Buddha comforted him, saying, 'You may return to your palace.' Upon hearing this, the Nāga King wept with sorrow, tears streaming down his face. He bowed at the Buddha's feet, circumambulated the Buddha three times, and then departed.

On the way back to his palace, he thought to himself, 'Although I cannot become a monk now, I can become a great dānapati (patron) in the Buddha's Dharma, building monasteries and providing the four requisites (clothing, food, lodging, and medicine) to the Sangha.' With this thought, he transformed a monastery on the open road, with flowing springs, ponds, and gardens for recreation, very grand and peaceful, without any noisy crowds, leisurely day and night, and without any insects, ants, or mosquitoes. It was neither cold nor hot, but warm and temperate, without any troubles. He invited the Sangha, providing all the necessary items such as clothing, food, bedding, and medicine.

The Vinaya-observing bhikṣus repeatedly rebuked him. At that time, the Nāga Bhikṣu did not understand the sutras and precepts, and often felt troubled, thinking to himself, 'I am now providing all the necessary items for the Sangha, but the bhikṣus still rebuke me.' So he made the transformed monastery disappear and transformed another monastery in an empty place, with palaces and gardens, the same as before, and again invited the Sangha, providing the four requisites.

At that time, the monks said to the Nāga Bhikṣu, 'The Sangha's kitchen and storehouse have many people. According to the rules of the monastery, the number of people should be calculated and shown to the Sangha.'

At that time, the Nāga replied, 'These were not originally the Sangha's property, but now you demand an accounting, saying that I built them. Are these all yours? Now it is difficult to provide for the bhikṣus. If that is the case, I cannot bear it.' So that night, he made the monastery disappear and returned to his palace.

At that time, in Śrāvastī, there were five hundred merchants who made a vow to enter the great ocean. The merchants discussed together, seeking a Dharma master to lead them into the ocean, to ask about the Dharma from time to time, so that they could return safely by hearing the benefits of the Dharma. Among the merchants, there was a gṛhapati (householder) who told the merchants, 'I

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有門師，名曰僧護，可請為師，辯才多智，甚能說法。」

時諸商人相隨往請，到僧護所，頭面作禮，白僧護曰：「我等諸人慾入大海，今請大德作說法師，我等聞法，可得往還。」

僧護答曰：「可白和上，和上若聽，當受汝請。」僧護比丘將諸商人詣舍利弗所，頭面禮足。時諸商人白舍利弗言：「我等諸人慾入大海，今請僧護作說法師，唯愿尊者賜見聽許。」

舍利弗言：「可共問佛。」時舍利弗及僧護比丘，將諸商人，往詣佛所，頭面作禮，長跪合掌，而白佛言：「世尊！我等諸人慾入大海，請僧護尊者作說法師，時時問法，因聞法力，可得往還。」

爾時，世尊知僧護比丘應廣度眾生，即便聽許。

時諸商人踴躍歡喜，與僧護法師，俱入大海，未至寶所，龍王捉住。時諸商人，甚大驚怖，胡跪合掌，而仰問曰：「是何神祇，而捉船住？若欲所得，應現身形。」爾時，龍王忽然現身。時諸商人即便問曰：「欲何所索？」龍王答曰：「以此僧護比丘與我。」商人答曰：「此僧護比丘，從佛世尊及舍利弗所而請將來，云何得與？」龍王答曰：「若不與我，盡沒殺汝。」

時諸商人即大驚怖，尋自思惟，曾於佛所，聞如是偈：

「為護一家，　　寧舍一人；　　為護一村，

【現代漢語翻譯】 有位老師，名叫僧護（Sangha Rakkhita），可以請他做老師，他辯才無礙，智慧淵博，非常善於說法。

當時，眾商人一起去邀請僧護，到達僧護處，頂禮僧護，對僧護說：『我們這些人想要進入大海，現在恭請大德您做說法師，我們聽聞佛法，就可以平安往返。』

僧護回答說：『應該稟告和尚（Upajjhaya，親教師），和尚如果同意，我才能接受你們的邀請。』僧護比丘帶領眾商人前往舍利弗（Sariputta）處，頂禮他的雙足。當時，眾商人對舍利弗說：『我們這些人想要進入大海，現在恭請僧護做說法師，唯愿尊者允許。』

舍利弗說：『可以一起去問佛陀。』當時，舍利弗和僧護比丘帶領眾商人，前往佛陀處，頂禮佛足，長跪合掌，對佛陀說：『世尊！我們這些人想要進入大海，恭請僧護尊者做說法師，時常請教佛法，依靠聽聞佛法的力量，就可以平安往返。』

當時，世尊知道僧護比丘應該廣度眾生，就答應了他們的請求。

當時，眾商人歡欣鼓舞，與僧護法師一起進入大海，還沒到達寶藏所在地，就被龍王（Naga Raja）抓住了。當時，眾商人非常驚恐，跪著合掌，仰頭問道：『是什麼神祇，抓住了我們的船？如果想要得到什麼，應該顯現身形。』當時，龍王忽然顯現身形。當時，眾商人立刻問道：『想要什麼？』龍王回答說：『把這個僧護比丘給我。』商人回答說：『這位僧護比丘，是從佛世尊和舍利弗處請來的，怎麼能給你呢？』龍王回答說：『如果不給我，我就把你們全部淹死。』

當時，眾商人非常驚恐，隨即自己思量，曾經在佛陀那裡，聽聞這樣的偈頌：

『爲了保護一家人，寧願捨棄一個人；爲了保護一個村莊，

【English Translation】 There was a teacher named Sangha Rakkhita (Sangha Rakkhita, meaning 'protected by the Sangha'), you can invite him to be your teacher. He is eloquent and wise, and very good at expounding the Dharma.

At that time, the merchants went together to invite Sangha Rakkhita. Arriving at Sangha Rakkhita's place, they bowed their heads to the ground in reverence and said to Sangha Rakkhita: 'We wish to enter the great ocean. Now we invite you, Great Virtue, to be our Dharma teacher. By hearing the Dharma, we can safely return.'

Sangha Rakkhita replied: 'You should inform my Upajjhaya (Upajjhaya, preceptor). If my Upajjhaya agrees, then I will accept your invitation.' The Bhikkhu Sangha Rakkhita led the merchants to Sariputta (Sariputta) and bowed his head to the ground at his feet. At that time, the merchants said to Sariputta: 'We wish to enter the great ocean. Now we invite Sangha Rakkhita to be our Dharma teacher. We hope that the Venerable One will grant us permission.'

Sariputta said: 'We can ask the Buddha together.' At that time, Sariputta and the Bhikkhu Sangha Rakkhita led the merchants to the Buddha. They bowed their heads to the ground in reverence, knelt with palms together, and said to the Buddha: 'World Honored One! We wish to enter the great ocean. We invite the Venerable Sangha Rakkhita to be our Dharma teacher, so that we may ask him about the Dharma from time to time. By the power of hearing the Dharma, we can safely return.'

At that time, the World Honored One knew that the Bhikkhu Sangha Rakkhita should widely liberate sentient beings, so he granted their request.

At that time, the merchants rejoiced and happily entered the great ocean with the Dharma teacher Sangha Rakkhita. Before reaching the treasure location, they were seized by the Naga Raja (Naga Raja, Dragon King). At that time, the merchants were greatly frightened. They knelt with palms together and looked up and asked: 'What deity is this that has stopped our ship? If you desire something, you should reveal your form.' At that time, the Naga Raja suddenly revealed his form. At that time, the merchants immediately asked: 'What do you want?' The Naga Raja replied: 'Give me this Bhikkhu Sangha Rakkhita.' The merchants replied: 'This Bhikkhu Sangha Rakkhita was invited from the World Honored Buddha and Sariputta. How can we give him to you?' The Naga Raja replied: 'If you do not give him to me, I will drown and kill all of you.'

At that time, the merchants were greatly frightened and immediately thought to themselves that they had heard such a verse from the Buddha:

'To protect one family, it is better to sacrifice one person; to protect one village,'

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寧舍一家；　　為護一國，　　寧舍一村； 　為護身命，　　寧舍國財。」

時諸商人俯仰不已，以僧護比丘，舍與龍王。龍王歡喜，將詣宮中。

爾時，龍王即以四龍聰明智慧，作僧護弟子。龍王白言：「尊者！為我教此四龍，各有一阿含：第一龍者，教增一阿含；第二龍者，教中阿含；第三龍者，教雜阿含；第四龍者，教長阿含。」

僧護答曰：「可爾當教。」僧護比丘即便教之。第一龍者，默然聽受；第二龍者，眠目口誦；第三龍者，回顧聽受；第四龍者，遠住聽受。此四龍子聰明智慧，於六月中，誦四阿含，領在心懷，盡無遺余。

時大龍王詣僧護所，拜跪問訊：「不愁悶也？」僧護答曰：「甚大愁悶。」龍王問曰：「何故愁悶？」僧護答曰：「受持法者，要須軌則。此諸龍等，在畜生道，無軌則心，不知佛法，受持誦習。」龍王白言：「大德！不應訶諸龍等。所以者何？護師命故。龍有四毒，不得如法受持讀誦。何以故默然受者？以聲毒故，不得如法；若出聲者，必害師命，是故默然而受。眠目受者，以見毒故，不得如法；若見師者，必害師命，是故閉目。回顧受者，以氣毒故，不得如法；若氣噓師必當害命，是以回顧。遠住受者，以觸毒故，不得如法；若身觸師，必害師命

【現代漢語翻譯】 現代漢語譯本：寧可捨棄一家，爲了保護一個國家；寧可捨棄一個村莊，爲了保護一個國家；爲了保護自己的性命，寧可捨棄國家的財產。

當時，眾商人紛紛點頭同意，將僧護比丘舍給龍王。龍王非常高興，將他帶到龍宮中。

這時，龍王立即用四條聰明智慧的龍作為僧護的弟子。龍王稟告說：『尊者！請您為我教導這四條龍，讓它們各自學習一部《阿含經》：第一條龍，教它《增一阿含》；第二條龍，教它《中阿含》；第三條龍，教它《雜阿含》；第四條龍，教它《長阿含》。』（阿含：佛教經典的總稱）

僧護回答說：『可以，我應當教導它們。』僧護比丘就開始教導它們。第一條龍，默默地聽受；第二條龍，閉著眼睛口中誦讀；第三條龍，回頭看著聽受；第四條龍，遠遠地站著聽受。這四條龍子聰明智慧，在六個月中，誦讀了四部《阿含經》，全部領會於心，沒有遺漏。

當時，大龍王來到僧護的住所，拜跪問候：『您不愁悶嗎？』僧護回答說：『非常愁悶。』龍王問道：『為什麼愁悶？』僧護回答說：『受持佛法的人，必須要有規矩。這些龍等，身在畜生道，沒有規矩之心，不瞭解佛法，卻要受持誦習。』龍王稟告說：『大德！不應該責怪這些龍等。為什麼呢？因為它們要保護師父的性命。龍有四種毒，不能如法地受持讀誦。為什麼默然聽受呢？因為有聲毒，不能如法；如果發出聲音，必定會害了師父的性命，所以默默地聽受。閉著眼睛聽受，因為有見毒，不能如法；如果看見師父，必定會害了師父的性命，所以閉著眼睛。回頭看著聽受，因為有氣毒，不能如法；如果氣息吹到師父，必定會害了師父的性命，所以回頭看著。遠遠地站著聽受，因為有觸毒，不能如法；如果身體接觸到師父，必定會害了師父的性命。』

【English Translation】 English version: 'It is better to sacrifice one family to protect one country; it is better to sacrifice one village to protect one country; it is better to sacrifice the wealth of the country to protect one's own life.'

At that time, the merchants nodded in agreement and gave the Bhikshu（Buddhist monk） Sangharaksha（name of the monk, meaning 'protected by the Sangha'） to the Dragon King. The Dragon King was very pleased and took him to the dragon palace.

At that time, the Dragon King immediately used four dragons with intelligence and wisdom as Sangharaksha's disciples. The Dragon King reported, 'Venerable One! Please teach these four dragons for me, so that they can each learn one Agama（collection of early Buddhist texts）: the first dragon, teach it the Ekottara Agama（Augmenting by One Agama）; the second dragon, teach it the Madhyama Agama（Middle Length Discourses Agama）; the third dragon, teach it the Samyukta Agama（Connected Discourses Agama）; the fourth dragon, teach it the Dirgha Agama（Long Discourses Agama）.'

Sangharaksha replied, 'Okay, I should teach them.' The Bhikshu Sangharaksha then began to teach them. The first dragon listened silently; the second dragon recited with its eyes closed; the third dragon listened while looking back; the fourth dragon listened from afar. These four dragon sons were intelligent and wise, and within six months, they recited the four Agamas, comprehending them all in their hearts, without any omissions.

At that time, the Great Dragon King went to Sangharaksha's residence, prostrated himself, and inquired, 'Are you not worried?' Sangharaksha replied, 'Very worried.' The Dragon King asked, 'Why are you worried?' Sangharaksha replied, 'Those who uphold the Dharma（Buddhist teachings） must have rules. These dragons, being in the animal realm, have no sense of rules, do not understand the Buddha Dharma, yet they must uphold and recite it.' The Dragon King reported, 'Great Virtue! You should not blame these dragons. Why? Because they must protect the teacher's life. Dragons have four poisons, and they cannot uphold and recite according to the Dharma. Why do they listen silently? Because of the poison of sound, they cannot do it according to the Dharma; if they make a sound, they will surely harm the teacher's life, so they listen silently. They listen with their eyes closed because of the poison of sight, they cannot do it according to the Dharma; if they see the teacher, they will surely harm the teacher's life, so they close their eyes. They listen while looking back because of the poison of breath, they cannot do it according to the Dharma; if their breath touches the teacher, they will surely harm the teacher's life, so they look back. They listen from afar because of the poison of touch, they cannot do it according to the Dharma; if their body touches the teacher, they will surely harm the teacher's life.'

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，是以遠住。」

時諸商人采寶還回，至失師處。時諸商人，共相謂言：「我等本時於此失師，今若還到佛世尊所，舍利弗、目連諸尊者等，若問於我僧護法師，當以何答？」

爾時，龍王知商人還，即將僧護，付歸商人，告商人曰：「此是汝師僧護比丘。」時諸商人，踴躍歡喜，平安得出。

爾時，僧護問諸商人：「水陸二道，從何道去？」商人白言：「水道甚遠，經過六月，糧食將盡，不可得達。」即共詳宜，從陸道去。于中路宿，時僧護比丘告商人曰：「吾離眾宿，汝等夜發，高聲喚我。」商人敬諾。僧護比丘即出衆宿，初夜坐禪，中夜眠息。時諸商人中夜發引，迭互相謂喚僧護師，竟無喚者，即便捨去。夜勢將盡，大風雨起，僧護比丘即便覺寤，揚聲大喚，竟無應者，心口唸言：「此便大罪，伴棄我去。」

爾時，僧護比丘失伴獨去，涉路未遠，聞犍稚聲，尋聲向寺。路值一人，即便問曰：「何因緣故，打犍稚聲？」其人答曰：「入溫室浴。」僧護念言：「我從遠來，可就僧浴。」即入僧坊，見諸人等，狀似眾僧，共入溫室。見諸浴具、浴衣、瓦瓶、㽍器，浴室盡皆火然。爾時，僧護比丘見諸比丘，共入溫室，入已火然筋肉消盡，骨如焦炷。僧護驚怖，問諸比丘：「汝是何人？」比

{ "translations": [ '因此（我）遠離居住。', '', '當時，那些商人采寶返回，到達丟失僧護法師的地方。當時，這些商人互相說道：「我們當初在這裡丟失了僧護法師，現在如果回到佛世尊那裡，舍利弗（Sariputra，智慧第一的佛陀十大弟子之一）、目連（Maudgalyayana，神通第一的佛陀十大弟子之一）等尊者，如果問起我們僧護法師的情況，我們該如何回答呢？」', '', '這時，龍王知道商人返回，即將僧護法師交給商人，告訴商人說：「這位是你們的老師僧護比丘。」當時，這些商人歡欣鼓舞，平安地離開了。', '', '當時，僧護法師問這些商人：「走水路還是陸路？」商人回答說：「水路非常遙遠，需要經過六個月，糧食將要耗盡，無法到達。」於是共同商議，決定走陸路。在路途中住宿時，僧護比丘告訴商人說：「我離開大家單獨住宿，你們晚上出發時，高聲呼喚我。」商人恭敬地答應了。僧護比丘就離開大家單獨住宿，初夜坐禪，中夜休息。當時，這些商人半夜出發，互相說要呼喚僧護法師，但最終沒有呼喚，就捨棄他離開了。夜色將盡時，颳起大風下起大雨，僧護比丘立刻醒來，大聲呼喚，但沒有人迴應，心裡想道：「這真是大罪過，同伴們拋棄我離開了。」', '', '當時，僧護比丘丟失了同伴獨自前行，走了不遠，聽到犍稚（Ghandi，寺院中用以集眾的打擊樂器）的聲音，循著聲音走向寺廟。路上遇到一個人，就問他說：「因為什麼緣故，敲打犍稚？」那人回答說：「進入溫室洗浴。」僧護心想：「我從遠方而來，可以去僧房洗浴。」就進入僧房，看見那些人，看起來像是眾僧，一起進入溫室。看見各種洗浴用具、浴衣、瓦瓶、㽍器，浴室裡全部燃起了火焰。當時，僧護比丘看見那些比丘，一起進入溫室，進入后火焰燃起，筋肉消盡，骨頭像燒焦的蠟燭。僧護驚恐害怕，問那些比丘：「你們是什麼人？」' ], "english_translations": [ 'Therefore, (I) dwell far away.', '', 'At that time, the merchants returned after collecting treasures, arriving at the place where they had lost the teacher. Then, the merchants said to each other, \'We lost our teacher, the Dharma Master Samgharaksha (Samgharaksha, meaning \'protected by the Sangha\'), here. Now, if we return to the World Honored One, the Buddha, and Sariputra (Sariputra, one of the Buddha\'s ten great disciples, known for his wisdom), Maudgalyayana (Maudgalyayana, one of the Buddha\'s ten great disciples, known for his supernatural powers), and other venerable ones ask us about the Dharma Master Samgharaksha, what shall we answer?\'', '', 'At that time, the Dragon King, knowing that the merchants were returning, brought Samgharaksha to the merchants, telling them, \'This is your teacher, the Bhikshu Samgharaksha.\' Then, the merchants rejoiced and were happy, and they departed in peace.', '', 'At that time, Samgharaksha asked the merchants, \'Which way shall we go, by water or by land?\' The merchants replied, \'The waterway is very far, taking six months, and our provisions will be exhausted, making it impossible to reach our destination.\' So they discussed and decided to go by land. While lodging on the road, the Bhikshu Samgharaksha told the merchants, \'I will stay apart from you. When you depart at night, call out to me loudly.\' The merchants respectfully agreed. The Bhikshu Samgharaksha then stayed apart from them, meditating in the early night and resting in the middle of the night. At that time, the merchants departed in the middle of the night, saying to each other that they would call out to the teacher Samgharaksha, but in the end, no one called out, and they abandoned him and left. As the night was ending, a great wind and rain arose, and the Bhikshu Samgharaksha immediately awoke, shouting loudly, but no one responded. He thought to himself, \'This is a great sin; my companions have abandoned me and left.\'', '', 'At that time, the Bhikshu Samgharaksha, having lost his companions, went on alone. Not far along the road, he heard the sound of a Ghandi (Ghandi, a percussion instrument used in monasteries to gather the assembly), and followed the sound towards the temple. On the road, he met a person and immediately asked, \'For what reason are you striking the Ghandi?\' The person replied, \'To enter the hot bath.\' Samgharaksha thought, \'I have come from afar; I can go to the monastery for a bath.\' He entered the monastery and saw those people, who looked like monks, entering the hot bath together. He saw all the bathing equipment, bathing robes, clay bottles, and pots, and the entire bathroom was ablaze with fire. At that time, the Bhikshu Samgharaksha saw those Bhikshus entering the hot bath together. After entering, the fire blazed, their flesh and muscles were consumed, and their bones were like charred candles. Samgharaksha was terrified and asked the Bhikshus, \'Who are you?\'' ] }

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丘答曰：「閻浮提人，為性難信。汝到佛所，便可問佛。」即便驚怖，舍寺逃走。

進路未遠，復值一寺，其寺嚴博，殊能精好，亦聞稚聲，復見比丘，即便問言：「何因緣故，打犍稚聲？」比丘答曰：「眾僧食飯。」尋自思惟：「我今遠來，甚成饑乏，亦復須食。」入僧坊已，見僧和集，食器敷具，皆悉火然，人及房舍，盡皆火然，如前不異。僧護問言：「汝是何人？」其人答言：「更不異前。」僧護驚怖，更疾捨去。

進路未遠，復更值寺，其寺嚴儀，更不異前。前入僧坊，復見諸比丘坐於火床，互相抓捶，肉盡肋出，五藏骨髓，亦如焦炷。僧護問曰：「汝是何人？」比丘答言：「閻浮提人，為性難信。汝到佛所，便可問佛。」僧護驚怖，復疾捨去。

進路未遠，復值一寺，如前入寺，見諸眾僧，共坐而食。諸比丘言：「汝今出去。」僧護踟躕未及出去，見諸比丘缽中唯是人糞，熱沸涌出，時諸比丘皆悉食啖。食已火然咽喉五藏，皆成煙炭，流下直過。見已驚怖，復疾而去。

其去未遠，復見一寺，其寺嚴儀，如前不異。即入僧坊，見諸比丘手把鐵錘，互相棒打，摧碎如塵。見已驚怖，復更進路。

其去未遠，復見一寺，其寺嚴好，亦不異前。即入僧坊，聞犍稚聲。僧護問曰：「

【現代漢語翻譯】 現代漢語譯本：丘回答說：『閻浮提（Jambudvipa，指我們所居住的這個世界）的人，天性難以相信。你到佛陀那裡，就可以問佛陀了。』那個人立刻驚恐害怕，離開了寺廟逃走了。

繼續趕路沒多遠，又遇到一座寺廟，這座寺廟莊嚴廣闊，非常精緻美好，也聽到敲犍稚的聲音，又看見了比丘（bhiksu，佛教出家男眾），就問他們說：『因為什麼緣故，敲打犍稚發出聲音？』比丘回答說：『眾僧要吃飯了。』僧護自己思量：『我今天遠道而來，非常飢餓，也需要吃飯。』進入僧房后，看見僧眾聚集在一起，餐具鋪設，全都燃燒著火焰，人和房屋，全都燃燒著火焰，和之前一樣。僧護問：『你們是什麼人？』那些人回答說：『和之前一樣。』僧護驚恐害怕，更加快速地離開了。

繼續趕路沒多遠，又遇到一座寺廟，這座寺廟的莊嚴儀態，和之前一樣。進入僧房后，又看見各位比丘坐在火床上，互相抓撓捶打，肉都掉了，肋骨露了出來，五臟骨髓，也像燒焦的蠟燭。僧護問道：『你們是什麼人？』比丘回答說：『閻浮提的人，天性難以相信。你到佛陀那裡，就可以問佛陀了。』僧護驚恐害怕，又快速地離開了。

繼續趕路沒多遠，又遇到一座寺廟，像之前一樣進入寺廟，看見各位僧眾，共同坐著吃飯。各位比丘說：『你現在出去。』僧護猶豫不決還沒來得及出去，看見各位比丘的缽中只有人的糞便，又熱又沸騰涌出，當時各位比丘全都吃這些糞便。吃完后火焰燃燒他們的咽喉五臟，全都變成煙炭，流淌下去直接穿過身體。僧護看見后驚恐害怕，又快速地離開了。

離開那裡沒多遠，又看見一座寺廟，這座寺廟的莊嚴儀態，和之前一樣。就進入僧房，看見各位比丘手拿鐵錘，互相棒打，摧毀粉碎成灰塵。僧護看見后驚恐害怕，又繼續趕路。

離開那裡沒多遠，又看見一座寺廟，這座寺廟的莊嚴美好，也和之前一樣。就進入僧房，聽到敲犍稚的聲音。僧護問道：

【English Translation】 English version: The hill replied, 'The people of Jambudvipa (Jambudvipa, referring to the world we live in) are by nature difficult to believe. If you go to the Buddha, you can ask the Buddha.' That person immediately became frightened and terrified, left the temple, and fled.

Continuing on the road not far, he encountered another temple. This temple was solemn and vast, exceptionally exquisite and beautiful. He also heard the sound of the ghanta (ghantha, a type of bell) and saw bhiksus (bhiksu, Buddhist monks). He immediately asked them, 'For what reason is the ghanta being struck?' The bhiksu replied, 'The Sangha (Sangha, the Buddhist monastic community) is about to eat.' He thought to himself, 'I have come from afar today and am very hungry; I also need to eat.' After entering the monastery, he saw the Sangha gathered together, the tableware laid out, all ablaze with flames. The people and the buildings were all ablaze with flames, just as before. Sangha Raksha (Sangha Raksha, a name) asked, 'Who are you?' Those people replied, 'No different from before.' Sangha Raksha was frightened and terrified, and left even more quickly.

Continuing on the road not far, he encountered another temple. The solemn appearance of this temple was the same as before. After entering the monastery, he again saw the bhiksus sitting on beds of fire, scratching and beating each other. Their flesh was gone, their ribs were exposed, and their internal organs and bone marrow were like charred candles. Sangha Raksha asked, 'Who are you?' The bhiksu replied, 'The people of Jambudvipa are by nature difficult to believe. If you go to the Buddha, you can ask the Buddha.' Sangha Raksha was frightened and terrified, and again left quickly.

Continuing on the road not far, he encountered another temple. As before, he entered the temple and saw the Sangha sitting together eating. The bhiksus said, 'You must leave now.' Sangha Raksha hesitated and had not yet left when he saw that the bhiksus' bowls contained only human excrement, hot and bubbling. At that time, all the bhiksus were eating this excrement. After eating, flames burned their throats and internal organs, all turning into smoke and ash, flowing down and passing straight through their bodies. Seeing this, Sangha Raksha was frightened and terrified, and again left quickly.

After leaving there not far, he saw another temple. The solemn appearance of this temple was the same as before. He entered the monastery and saw the bhiksus holding iron hammers, striking each other, crushing each other into dust. Seeing this, Sangha Raksha was frightened and terrified, and continued on his way.

After leaving there not far, he saw another temple. The solemn beauty of this temple was also the same as before. He entered the monastery and heard the sound of the ghanta. Sangha Raksha asked:

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何故打稚？」諸比丘答言：「欲飲甜漿。」僧護比丘即自念言：「我今渴乏，須飲甜漿。」即入眾中。見諸食器、床臥、敷具。諸比丘等，互相罵辱，諸食器中盛滿融銅。諸比丘等，皆共飲啖，食已火然咽喉五藏，皆成炭火，流下直過。見已驚怖，進路而去。

其去未遠，見大肉地，其火焰熾，叫聲號痛，苦楚難忍。見已驚怖，進路而去。

其去未遠，復見大地，如前不異。

復更前進，見大肉甕，盡皆火然，熱疼難忍，如前無異。

復更前進，亦見肉甕，盡皆火然，如前不異。

復更前進，見一肉瓶，其火焰熾，叫聲呼苦，毒痛難忍。

復更前進，見一肉瓶，其火焰熾，如前不異。

復更前進，見大皮泉，其火焰熾，爛皮浩沸，苦聲楚毒，亦不異前，見已驚怖。

復更前進，進路未遠，更見一大肉甕，其火焰熾，苦事如前。

復更前進，見一比丘手捉利刀，而自劓鼻，劓已復生，生已復劓，終而復始，無有休息。

復更前進，見一比丘手捉𣃋釿，自斫己舌，終而復始，如前不異。

復更前進，見一比丘水中獨立，口自唱言：「水水不息。」而受苦毒。

復更前進，見一比丘在鐵刺園中，立鐵刺上，苦聲號叫，亦不異前。

復更前

【現代漢語翻譯】 現代漢語譯本： 『為何毆打孩童？』眾比丘回答說：『想要喝甜漿。』僧護比丘（Sangharakshita）心想：『我現在又渴又餓，需要喝甜漿。』於是進入人群中，看見各種食器、床鋪、臥具。眾比丘互相謾罵侮辱，各種食器中盛滿了熔化的銅。眾比丘們一起飲用，吃下後火焰燃燒他們的咽喉五臟，全部變成炭火，流淌下去直接穿過。僧護比丘看到后驚恐萬分，繼續趕路。

他離開沒多遠，看見一大片肉地，火焰熊熊燃燒，叫喊聲痛苦不堪，苦楚難以忍受。僧護比丘看到后驚恐萬分，繼續趕路。

他離開沒多遠，又看見一大片土地，景象和之前一樣。

再次前進，看見一個大肉甕，全部都在燃燒，熱痛難忍，和之前一樣。

再次前進，又看見一個肉甕，全部都在燃燒，和之前一樣。

再次前進，看見一個肉瓶，火焰熊熊燃燒，叫喊聲痛苦不堪，毒痛難以忍受。

再次前進，看見一個肉瓶，火焰熊熊燃燒，和之前一樣。

再次前進，看見一個大皮泉，火焰熊熊燃燒，腐爛的皮在沸騰，痛苦的叫聲毒辣難忍，也和之前一樣，僧護比丘看到后驚恐萬分。

再次前進，沒走多遠，又看見一個大肉甕，火焰熊熊燃燒，痛苦的情景和之前一樣。

再次前進，看見一個比丘手拿鋒利的刀，自己割鼻子，割掉后又重新長出來，長出來后又被割掉，週而復始，沒有停歇。

再次前進，看見一個比丘手拿斧頭，自己砍自己的舌頭，週而復始，和之前一樣。

再次前進，看見一個比丘獨自站在水中，口中不停地喊著：『水！水！』，承受著痛苦。

再次前進，看見一個比丘站在鐵刺園中，站在鐵刺上，痛苦地號叫，也和之前一樣。

再次前進

【English Translation】 English version: 'Why are you beating the children?' The monks replied, 'We want to drink sweet syrup.' The monk Sangharakshita (protector of the Sangha) thought to himself, 'I am thirsty and hungry now, I need to drink sweet syrup.' So he entered the crowd and saw various eating utensils, beds, and bedding. The monks were cursing and insulting each other, and the utensils were filled with molten copper. The monks were drinking and eating it together, and after eating, flames burned their throats and internal organs, all turning into charcoal fire, flowing down and passing straight through. Seeing this, Sangharakshita was terrified and continued on his way.

He had not gone far when he saw a large expanse of flesh-ground, with flames blazing fiercely, and cries of pain, unbearable suffering. Seeing this, Sangharakshita was terrified and continued on his way.

He had not gone far when he saw another large expanse of land, the scene no different from before.

Advancing again, he saw a large flesh-vat, all ablaze, the heat and pain unbearable, just like before.

Advancing again, he saw another flesh-vat, all ablaze, just like before.

Advancing again, he saw a flesh-bottle, with flames blazing fiercely, cries of pain, unbearable agony.

Advancing again, he saw a flesh-bottle, with flames blazing fiercely, just like before.

Advancing again, he saw a large leather spring, with flames blazing fiercely, the rotting skin bubbling, cries of agony, no different from before. Seeing this, Sangharakshita was terrified.

Advancing again, he had not gone far when he saw another large flesh-vat, with flames blazing fiercely, the suffering just like before.

Advancing again, he saw a monk holding a sharp knife, cutting off his own nose, and after cutting it off, it grew back again, and after growing back, it was cut off again, endlessly, without rest.

Advancing again, he saw a monk holding an axe, chopping off his own tongue, endlessly, just like before.

Advancing again, he saw a monk standing alone in the water, constantly chanting, 'Water! Water!', enduring suffering.

Advancing again, he saw a monk standing in an iron thorn garden, standing on iron thorns, crying out in pain, no different from before.

Advancing again

---

進，見一肉廳，其火焰熾，苦聲號叫，與前不異。

復更前進，見一肉橛，形如象牙，其火焰熾，受苦如前。

復更前進，見一駱駝，火燒身體，苦聲號叫，亦不異前。

復更前進，見馬一匹，火燒身體，苦痛號叫，亦不異前。

復更前進，見一白象，熾火燒身，苦不異前。

復更前進，見一驢身，猛火燒身，苦不異前。

復更前進，見一羝羊，猛火燒身，苦不異前。

復更前進，見一肉臺，大火焰熾，苦不異前。

復更前進，見一肉臺，如前不異。

復更前進，見一肉房，猛火燒身，苦聲號叫，亦不異前。

復更前進，見一肉林，苦聲號叫，苦不異前。

復更前進，見一肉床，焰火燒身，亦不異前。

復更前進，見一肉秤，火燒申縮，苦不異前。

復更前進，見一肉拘執，火燒申縮，苦不異前。

復更前進，見一肉繩床，火燒受苦，亦不異前。

復更前進，見一肉壁，火燒搖動，苦不異前。

復更前進，見一肉索，火燒申縮，苦不異前。

復更前進，見一廁井，屎尿涌沸，苦不異前。

復更前進，見一高座，上有比丘，攝心端坐，猛火焚燒，苦聲如前。

復更前進，更見高座，受苦比丘，

【現代漢語翻譯】 現代漢語譯本 繼續前進，看見一個肉廳，那裡的火焰燃燒猛烈，痛苦的嚎叫聲，和之前的一樣。

再次前進，看見一個肉橛，形狀像象牙，那裡的火焰燃燒猛烈，遭受的痛苦和之前一樣。

再次前進，看見一頭駱駝，火焰焚燒它的身體，痛苦的嚎叫聲，也和之前一樣。

再次前進，看見一匹馬，火焰焚燒它的身體，痛苦地嚎叫，也和之前一樣。

再次前進，看見一頭白象，熾熱的火焰焚燒它的身體，痛苦和之前一樣。

再次前進，看見一個驢的身體，猛烈的火焰焚燒它的身體，痛苦和之前一樣。

再次前進，看見一隻羝羊，猛烈的火焰焚燒它的身體，痛苦和之前一樣。

再次前進，看見一個肉臺，巨大的火焰燃燒猛烈，痛苦和之前一樣。

再次前進，看見一個肉臺，和之前一樣。

再次前進，看見一個肉房，猛烈的火焰焚燒它的身體，痛苦的嚎叫聲，也和之前一樣。

再次前進，看見一片肉林，痛苦的嚎叫聲，痛苦和之前一樣。

再次前進，看見一張肉床，火焰焚燒它的身體，也和之前一樣。

再次前進，看見一個肉秤，火焰焚燒使其伸縮，痛苦和之前一樣。

再次前進，看見一個肉拘執，火焰焚燒使其伸縮，痛苦和之前一樣。

再次前進，看見一張肉繩床，火焰焚燒遭受痛苦，也和之前一樣。

再次前進，看見一堵肉壁，火焰焚燒使其搖動，痛苦和之前一樣。

再次前進，看見一根肉索，火焰焚燒使其伸縮，痛苦和之前一樣。

再次前進，看見一個廁所井，糞便尿液涌動沸騰，痛苦和之前一樣。

再次前進，看見一個高座，上面有一位比丘（bhiksu，佛教出家男眾），收攝心神端正坐著，猛烈的火焰焚燒他，痛苦的嚎叫聲和之前一樣。

再次前進，又看見一個高座，受苦的比丘（bhiksu，佛教出家男眾）。

【English Translation】 English version Further ahead, he saw a meat hall, its flames blazing fiercely, with cries of suffering, no different from before.

Again proceeding forward, he saw a meat stake, shaped like an ivory tusk, its flames blazing fiercely, suffering as before.

Again proceeding forward, he saw a camel, its body burning with fire, cries of suffering, also no different from before.

Again proceeding forward, he saw a horse, its body burning with fire, crying out in pain, also no different from before.

Again proceeding forward, he saw a white elephant, its body burning with blazing fire, suffering no different from before.

Again proceeding forward, he saw the body of a donkey, its body burning with fierce fire, suffering no different from before.

Again proceeding forward, he saw a ram, its body burning with fierce fire, suffering no different from before.

Again proceeding forward, he saw a meat platform, with great flames blazing fiercely, suffering no different from before.

Again proceeding forward, he saw a meat platform, no different from before.

Again proceeding forward, he saw a meat house, its body burning with fierce fire, cries of suffering, also no different from before.

Again proceeding forward, he saw a meat forest, cries of suffering, suffering no different from before.

Again proceeding forward, he saw a meat bed, its body burning with flames, also no different from before.

Again proceeding forward, he saw a meat scale, burning and contracting, suffering no different from before.

Again proceeding forward, he saw a meat restraint, burning and contracting, suffering no different from before.

Again proceeding forward, he saw a meat rope bed, burning and suffering, also no different from before.

Again proceeding forward, he saw a meat wall, burning and shaking, suffering no different from before.

Again proceeding forward, he saw a meat rope, burning and contracting, suffering no different from before.

Again proceeding forward, he saw a toilet well, with excrement and urine surging and boiling, suffering no different from before.

Again proceeding forward, he saw a high seat, upon which was a bhiksu (bhiksu, a Buddhist monk), collecting his mind and sitting upright, fiercely burning with fire, cries of suffering as before.

Again proceeding forward, he saw another high seat, a suffering bhiksu (bhiksu, a Buddhist monk).

---

亦不異前。

復更前進，見肉犍稚，火燒苦聲，亦不異前。

復更前進，見肉胡岐支，胡名拘修羅，猛火燒身，受苦如前。

復更前進，見一肉拘修羅，受苦如前。

復更前進，見大肉山，猛火燒爛，振動號吼，苦不異前。

復更前進，見須曼那華樹，火燒受苦，亦不異前。

復更前進，更見須曼那華樹，火燒出聲，亦不異前。

復更前進，見肉華樹，火燒出聲，苦不異前。

復更前進，見肉果樹，火燒苦聲，亦不異前。

復更前進，更見一樹，火燒受苦，亦不異前。

復更前進，見一肉柱，火燒受苦，亦不異前。

復更前進，更見一肉柱，獄卒斧斫，受苦如前。

復更前進，見一肉柱，火燒受苦，亦不異前。

復更前進，見十四肉樹，火燒受苦，亦不異前。

復更前進，見二比丘以棒相打，頭破腦裂，膿血流出，消已還生，終而復始，苦不休息。

僧護比丘小更前進，見二沙彌，眠臥相抱，猛火燒身，苦不休息。僧護比丘見已驚怖，問沙彌言：「汝是何人，受如是苦？」沙彌答言：「閻浮提人，受性難信。汝到世尊所，便可問佛。」見已驚怖。

復更進路，遙見林樹，榮茂可樂，往趣入林，見五百仙人，游止

【現代漢語翻譯】 現代漢語譯本 也不異於之前所見。 再次前進，看見肉犍稚（一個專有名詞，具體含義未知），被火燒灼發出痛苦的聲音，也和之前所見一樣。 再次前進，看見肉胡岐支（一個專有名詞，具體含義未知），胡名拘修羅（一個專有名詞，意為阿修羅），猛火焚燒身體，所受痛苦和之前一樣。 再次前進，看見一個肉拘修羅（一個專有名詞，意為阿修羅），所受痛苦和之前一樣。 再次前進，看見一座巨大的肉山，被猛火燒爛，震動號叫，痛苦和之前一樣。 再次前進，看見須曼那華樹（一種樹名，具體含義未知），被火燒灼受苦，也和之前所見一樣。 再次前進，又看見須曼那華樹（一種樹名，具體含義未知），被火燒灼發出聲音，也和之前所見一樣。 再次前進，看見肉華樹（一種樹名，具體含義未知），被火燒灼發出聲音，痛苦和之前一樣。 再次前進，看見肉果樹（一種樹名，具體含義未知），被火燒灼發出痛苦的聲音，也和之前所見一樣。 再次前進，又看見一棵樹，被火燒灼受苦，也和之前所見一樣。 再次前進，看見一根肉柱，被火燒灼受苦，也和之前所見一樣。 再次前進，又看見一根肉柱，被獄卒用斧頭砍斫，所受痛苦和之前一樣。 再次前進，看見一根肉柱，被火燒灼受苦，也和之前所見一樣。 再次前進，看見十四棵肉樹，被火燒灼受苦，也和之前所見一樣。 再次前進，看見兩位比丘用棍棒互相毆打，頭破腦裂，膿血流出，消散之後又重新長出，始終如此，痛苦沒有停止。 僧護比丘稍微向前走了一點，看見兩位沙彌，互相擁抱而眠，被猛火燒身，痛苦沒有停止。僧護比丘看見之後感到驚恐，問沙彌說：『你們是什麼人，遭受這樣的痛苦？』沙彌回答說：『是閻浮提（ Jambudvipa，佛教傳說中的人所居住的世界）的人，難以相信教誨。你到世尊（指釋迦牟尼佛）那裡，就可以問佛陀。』（僧護比丘）看見之後感到驚恐。 再次前進，遠遠看見一片林木，繁榮茂盛，令人喜愛，便前往進入林中，看見五百位仙人，在那裡遊玩止息。

【English Translation】 English version It was no different from before. Advancing further, he saw a 'Rou Jian Zhi' (肉犍稚, a proper noun, meaning unknown), suffering from the burning fire and crying out in pain, just like before. Advancing further, he saw a 'Rou Hu Qi Zhi' (肉胡岐支, a proper noun, meaning unknown), also known as 'Ju Xiu Luo' (拘修羅, a proper noun, meaning Asura), his body burned by fierce fire, suffering as before. Advancing further, he saw a 'Rou Ju Xiu Luo' (肉拘修羅, a proper noun, meaning Asura), suffering as before. Advancing further, he saw a great mountain of flesh, burned and rotten by fierce fire, shaking and roaring, the suffering no different from before. Advancing further, he saw a 'Su Man Na Hua' tree (須曼那華樹, a type of tree, meaning unknown), suffering from the burning fire, also no different from before. Advancing further, he saw another 'Su Man Na Hua' tree (須曼那華樹, a type of tree, meaning unknown), burned by fire and emitting sounds, also no different from before. Advancing further, he saw a 'Rou Hua' tree (肉華樹, a type of tree, meaning unknown), burned by fire and emitting sounds, the suffering no different from before. Advancing further, he saw a 'Rou Guo' tree (肉果樹, a type of tree, meaning unknown), burned by fire and crying out in pain, also no different from before. Advancing further, he saw another tree, suffering from the burning fire, also no different from before. Advancing further, he saw a pillar of flesh, suffering from the burning fire, also no different from before. Advancing further, he saw another pillar of flesh, being chopped by the axe of a prison guard, suffering as before. Advancing further, he saw a pillar of flesh, suffering from the burning fire, also no different from before. Advancing further, he saw fourteen trees of flesh, suffering from the burning fire, also no different from before. Advancing further, he saw two Bhikkhus (比丘, Buddhist monks) hitting each other with sticks, their heads broken and brains split open, pus and blood flowing out, disappearing and then regenerating, endlessly repeating, the suffering without rest. Bhikkhu (比丘, Buddhist monk) Samgharaksha (僧護) advanced a little further and saw two Shramanas (沙彌, novice monks), sleeping and embracing each other, their bodies burned by fierce fire, the suffering without rest. Bhikkhu (比丘, Buddhist monk) Samgharaksha (僧護), seeing this, was frightened and asked the Shramanas (沙彌, novice monks), 'Who are you, suffering such pain?' The Shramanas (沙彌, novice monks) replied, 'We are people from Jambudvipa (閻浮提, the world inhabited by humans in Buddhist cosmology), difficult to believe in the teachings. When you reach the World-Honored One (世尊, referring to Shakyamuni Buddha), you can ask the Buddha.' Having seen this, he was frightened. Advancing further, he saw from afar a forest of trees, flourishing and delightful, and went towards it, entering the forest, and saw five hundred Immortals, wandering and resting there.

---

林間。仙人見僧護比丘，馳散避去，共相謂言：「釋迦弟子污我等園。」

僧護比丘從仙人借樹，寄止一宿，明當早去。仙人眾中，第一上座有大慈悲，敕諸小仙：「借沙門樹。」僧護比丘即得一樹，于其樹下，敷尼師檀，加趺而坐。于初夜中，伏滅五蓋；中夜眠息；后夜端坐，高聲作唄。時諸仙人聞作唄聲，悟解性空，證不還果，見法歡喜，詣沙門所，頭面作禮，請祈沙門，受三歸依，于佛法中求欲出家。爾時，僧護比丘即度仙人，如法出家，教修禪法，不久得定，證羅漢果，如栴檀栴檀圍繞，得道比丘賢聖為眾。

爾時，僧護比丘與諸弟子俱，共詣舍衛國中祇桓精舍，到于佛所，頭面禮足卻坐一面。爾時，世尊慰勞諸比丘：「汝等行路，不疲苦耶？乞食易得不？」

爾時，僧護比丘白佛言：「世尊！我等行路不大疲苦，乞食易得，不生勞勤，得見世尊。」

爾時，世尊為諸大眾而說法要。

爾時，僧護比丘於世尊前，在大眾中高聲唱說己先所見地獄因緣：「唯愿世尊，為我說本因緣。」

佛告僧護：「汝先所見比丘、浴室，此非比丘，亦非浴室，是地獄人。此諸罪人，迦葉佛時，是出家比丘，不依戒律，順己愚情，以僧浴具及諸器物，隨意而用；持律比丘常教軌則，不順其

【現代漢語翻譯】 現代漢語譯本：林間，仙人們看見僧護比丘，便四散逃避，互相說道：『釋迦（Śākyamuni）的弟子玷污了我們的園林。』 僧護比丘向仙人們借樹，打算寄宿一晚，第二天一早就離開。仙人眾中，地位最高、最有慈悲心的上座，命令眾小仙：『把樹借給這位沙門（Śrāmaṇa）。』僧護比丘因此得到一棵樹，在樹下鋪開尼師檀（Niṣīdana，坐具），跏趺而坐。初夜時分，他降伏並滅除了五蓋（五種障礙修行的煩惱）；中夜休息睡眠；后夜端正坐好，高聲唱誦讚唄。當時，眾仙人聽到唱唄的聲音，領悟到諸法性空的道理，證得了不還果（Anāgāmin，三果阿羅漢），見到佛法非常歡喜，來到沙門處，頂禮沙門的足，請求沙門接受他們的三歸依（皈依佛、法、僧），想在佛法中出家。當時，僧護比丘就為這些仙人剃度出家，如法地教導他們修習禪定，不久他們就得到了禪定，證得了阿羅漢果（Arhat），就像栴檀（Candana，檀香）被栴檀圍繞一樣，得道的比丘賢聖成爲了大眾。 當時，僧護比丘和他的弟子們一起，前往舍衛國（Śrāvastī）的祇桓精舍（Jetavana Vihāra），到達佛陀處，頂禮佛足後退坐在一旁。當時，世尊慰問眾比丘：『你們一路行走，感到疲憊嗎？乞食容易得到嗎？』 當時，僧護比丘對佛陀說：『世尊！我們一路行走並不感到太疲憊，乞食也很容易得到，沒有感到勞累，並且能夠見到世尊。』 當時，世尊為大眾宣說了佛法的要義。 當時，僧護比丘在世尊面前，在大眾之中高聲講述了自己先前所見的地獄因緣：『唯愿世尊，為我說說這其中的本因緣。』 佛陀告訴僧護：『你先前所見的比丘、浴室，那不是比丘，也不是浴室，而是地獄中的罪人。這些罪人，在迦葉佛（Kāśyapa Buddha）時期，是出家的比丘，不遵守戒律，順從自己的愚癡之情，把僧團的浴室用具以及各種器物，隨意使用；持戒的比丘常常教導他們規矩法則，他們卻不聽從。』

【English Translation】 English version: In the forest, the immortals, upon seeing the Bhikṣu Saṃgharakṣita (Saṃgharakṣita, a monk's name), scattered and fled, saying to each other, 'The disciple of Śākyamuni (Śākyamuni) has defiled our garden.' The Bhikṣu Saṃgharakṣita asked the immortals to borrow a tree, intending to stay for one night and leave early the next morning. Among the immortals, the most senior and compassionate elder instructed the lesser immortals, 'Lend the Śrāmaṇa (Śrāmaṇa, a wandering ascetic) a tree.' Thus, the Bhikṣu Saṃgharakṣita obtained a tree, spread his Niṣīdana (Niṣīdana, a sitting cloth) beneath it, and sat in the lotus position. During the first watch of the night, he subdued and extinguished the five hindrances (five mental obstacles to enlightenment); during the middle watch, he rested and slept; and during the last watch, he sat upright and chanted aloud. At that time, the immortals, hearing the chanting, awakened to the emptiness of all phenomena, attained the fruit of Anāgāmin (Anāgāmin, a non-returner, the third stage of enlightenment), rejoiced in the Dharma, approached the Śrāmaṇa, prostrated themselves at his feet, and requested him to accept their three refuges (Buddha, Dharma, and Saṃgha), seeking to renounce the world and enter the Buddhist order. Thereupon, the Bhikṣu Saṃgharakṣita ordained the immortals, taught them the practice of meditation according to the Dharma, and before long, they attained samādhi (meditative absorption) and realized the fruit of Arhat (Arhat, a liberated being), like Candana (Candana, sandalwood) surrounded by Candana, the virtuous and noble Bhikṣus became a community. At that time, the Bhikṣu Saṃgharakṣita, together with his disciples, went to the Jetavana Vihāra (Jetavana Vihāra, a monastery) in Śrāvastī (Śrāvastī, a city in ancient India), arrived at the Buddha's place, prostrated themselves at his feet, and sat to one side. Then, the World-Honored One inquired of the Bhikṣus, 'Have you not been weary on your journey? Was it easy to obtain alms?' At that time, the Bhikṣu Saṃgharakṣita said to the Buddha, 'World-Honored One! We have not been greatly weary on our journey, it was easy to obtain alms, we did not experience hardship, and we were able to see the World-Honored One.' At that time, the World-Honored One expounded the essential teachings of the Dharma to the assembly. At that time, the Bhikṣu Saṃgharakṣita, in the presence of the World-Honored One, loudly recounted among the assembly the karmic causes and conditions of the hells he had previously seen, saying, 'I beseech the World-Honored One to explain to me the original causes and conditions of this.' The Buddha said to Saṃgharakṣita, 'The Bhikṣus and the bathhouse that you saw were not Bhikṣus or a bathhouse, but beings in hell. These sinners, in the time of the Buddha Kāśyapa (Kāśyapa Buddha), were ordained Bhikṣus who did not abide by the precepts and followed their own foolish desires, using the Saṃgha's bathing equipment and various utensils as they pleased; the Bhikṣus who upheld the precepts often taught them the rules and regulations, but they did not obey.'

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教。從迦葉佛涅槃以來，受地獄苦，至今不息。」

佛告僧護：「汝初見寺者，非是僧寺，亦非比丘，是地獄人。迦葉佛時，是出家人，五德不成，四方僧物，不打犍稚，眾默共用，以是因緣，受火床苦。從迦葉佛涅槃以來，受地獄苦，至今不息。

「汝見第二寺者，亦非僧寺，復非比丘，是地獄人。迦葉佛時，是出家人，五德不具，諸檀越等，造作寺廟，四事豐足。檀越初心，造寺之時，要打犍稚，作曠濟意。是諸比丘，不打犍稚，默然受用，客比丘來，不得飲食，還空缽出。以是因緣，受火床苦，迭相抓捶，筋肉消盡，骨如焦炷。從迦葉佛涅槃以來，受如是苦，至今不息。

「汝見第三寺者，非是僧寺，亦非比丘，是地獄人。迦葉佛時，是出家人，懈怠比丘，多人共住，共相謂言：『我等今者，可共請一持律比丘，共作法事，可得如法。』即時推覓，得一凈行比丘，共住食宿。此凈行比丘，復更推覓同行比丘。時凈行人，轉轉增多，即便追逐，令出寺外。時破戒人，于夜分中，以火燒寺，滅諸比丘。以是因緣，手捉鐵錘，互相摧滅。從迦葉佛涅槃以來，受大苦惱，至今不息。

「汝見第四寺者，非是僧寺，亦非比丘，是地獄人。迦葉佛時，是出家人，常住寺中，有諸檀越，施脂肉來，應

【現代漢語翻譯】 現代漢語譯本：佛說：『從迦葉佛（Kasyapa Buddha）涅槃以來，他們就一直遭受地獄的痛苦，至今沒有停止。』 佛告訴僧護（Samgharakshita）：『你最初看到的寺廟，不是僧人的寺廟，也不是比丘（bhiksu），而是地獄中的人。在迦葉佛時期，他們是出家人，但五德不具備，四方僧眾的財物，不敲犍稚（ghanta，鐘），大家默默地共同使用，因為這個因緣，遭受火床的痛苦。從迦葉佛涅槃以來，他們就一直遭受地獄的痛苦，至今沒有停止。 你看到的第二個寺廟，也不是僧人的寺廟，也不是比丘，而是地獄中的人。在迦葉佛時期，他們是出家人，五德不具備，各位檀越（danapati，施主）等，建造寺廟，四事供養豐足。檀越最初發心，建造寺廟的時候，要敲犍稚，懷著廣為救濟的心意。這些比丘，不敲犍稚，默默地受用，客比丘來了，得不到飲食，空著缽離開。因為這個因緣，遭受火床的痛苦，互相抓撓捶打，筋肉消盡，骨頭像燒焦的蠟燭。從迦葉佛涅槃以來，他們就一直遭受這樣的痛苦，至今沒有停止。 你看到的第三個寺廟，不是僧人的寺廟，也不是比丘，而是地獄中的人。在迦葉佛時期，他們是出家人，懈怠的比丘，很多人共同居住，互相說道：『我們現在，可以共同請一位持律的比丘，共同做法事，可以得到如法。』立刻尋找，找到一位凈行的比丘，共同居住飲食。這位凈行比丘，又尋找同行的比丘。當時凈行的人，越來越多，就追趕驅逐，讓他們離開寺廟。當時破戒的人，在夜裡，用火燒寺廟，消滅各位比丘。因為這個因緣，他們手拿鐵錘，互相摧毀消滅。從迦葉佛涅槃以來，他們就一直遭受巨大的苦惱，至今沒有停止。 你看到的第四個寺廟，不是僧人的寺廟，也不是比丘，而是地獄中的人。在迦葉佛時期，他們是出家人，常住在寺廟中，有各位檀越，施捨油脂肉類來，應該

【English Translation】 English version: The Buddha said, 'Since the Parinirvana of Kasyapa Buddha, they have been suffering in hell, and it has not ceased until now.' The Buddha told Samgharakshita, 'The first temple you saw is not a temple of monks, nor is it inhabited by bhiksus (monks); it is inhabited by people from hell. During the time of Kasyapa Buddha, they were renunciants, but they did not possess the five virtues. They used the property of the Sangha (monastic community) from all directions without ringing the ghanta (bell), using it silently together. Because of this cause, they suffer the pain of the fire bed. Since the Parinirvana of Kasyapa Buddha, they have been suffering in hell, and it has not ceased until now.' 'The second temple you saw is also not a temple of monks, nor is it inhabited by bhiksus; it is inhabited by people from hell. During the time of Kasyapa Buddha, they were renunciants who did not possess the five virtues. The danapatis (donors) and others built temples, and the four requisites were abundant. The danapatis initially intended, when building the temple, to ring the ghanta, with the intention of providing widespread relief. These bhiksus did not ring the ghanta, but silently enjoyed the offerings. When guest bhiksus came, they did not receive food and drink, and left with empty bowls. Because of this cause, they suffer the pain of the fire bed, scratching and beating each other, their muscles and flesh wasting away, their bones like burnt candles. Since the Parinirvana of Kasyapa Buddha, they have been suffering such pain, and it has not ceased until now.' 'The third temple you saw is not a temple of monks, nor is it inhabited by bhiksus; it is inhabited by people from hell. During the time of Kasyapa Buddha, they were lazy bhiksus, many living together, saying to each other, 'We can now invite a Vinaya-holding bhiksu to perform Dharma ceremonies together, so that we can obtain what is in accordance with the Dharma.' Immediately they searched and found a pure-conduct bhiksu to live and eat with them. This pure-conduct bhiksu then sought out fellow bhiksus of similar conduct. At that time, the number of pure-conduct people increased, and they chased and expelled the others from the temple. Then the precept-breaking people, in the middle of the night, burned the temple with fire, destroying all the bhiksus. Because of this cause, they hold iron hammers in their hands, destroying and annihilating each other. Since the Parinirvana of Kasyapa Buddha, they have been suffering great distress, and it has not ceased until now.' 'The fourth temple you saw is not a temple of monks, nor is it inhabited by bhiksus; it is inhabited by people from hell. During the time of Kasyapa Buddha, they were renunciants who lived permanently in the temple. When the danapatis offered oil and meat, they should'

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現前分。時有客僧來，舊住比丘以慳心故，待客出去，後方欲分。未及得分，蟲出臭爛，捐棄于外。以是因緣，入地獄中，啖糞屎食。從迦葉佛涅槃以來，受苦不息。

「汝見第五寺者，非是僧寺，亦非比丘，是地獄人。迦葉佛時，是出家人，臨中食上，不如法食，惡口相罵。以是因緣，受鐵床苦，諸食器中，沸火漫流，筋肉消盡骨如焦炷。從迦葉佛涅槃以來，至今不息。

「汝見第六寺者，非是僧寺，亦非比丘，是地獄人。迦葉佛時，是出家人，不打犍稚，默然共飲眾僧甜漿，恐外僧來。慳因緣故，墮地獄中，飲啖融銅。從迦葉佛涅槃以來受苦，至今不息。」

爾時，佛復告僧護比丘：「汝見第一地者，非是大地，是地獄人。迦葉佛時，是出家人，眾僧田中，為己私種，不酬僧直。持律比丘，依戒呵責：『汝今云何不酬僧直？』是人爾時依恃王勢，不受教誨，答諸比丘：『我是汝奴？汝若有力，何不自種？』以是因緣，受大地獄苦。從迦葉佛涅槃以來，至今不息。

「汝見第二地者，非是大地，乃是罪人。迦葉佛時，是白衣人，在僧田種，不酬僧直。以是因緣，墮地獄中，作大肉地，受諸苦惱，至今不息。

「汝見第一肉𤬪者，非是肉𤬪乃是罪人。迦葉佛時，是眾僧上座，不能禪誦

【現代漢語翻譯】 現代漢語譯本： 現前分。當時有位雲遊僧人來訪，一位原先住在此地的比丘因為吝嗇的緣故，等雲遊僧人離開后，才想分食物。還沒來得及分，食物就生蟲腐爛發臭，被丟棄到外面。因為這個因緣，他墮入地獄中，吃糞便污穢之物。從迦葉佛（Kasyapa Buddha）涅槃以來，受苦至今沒有停止。 『你看到的第五座寺廟，不是僧人的寺廟，也不是比丘，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，臨近中午用餐時，不如法地分配食物，還惡語相罵。因為這個因緣，他遭受鐵床之苦，各種食器中，沸騰的火焰四處蔓延，筋肉消盡，骨頭像燒焦的蠟燭。從迦葉佛（Kasyapa Buddha）涅槃以來，至今沒有停止。』 『你看到的第六座寺廟，不是僧人的寺廟，也不是比丘，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，不敲犍稚（ghanta，報時用具），默默地和大家一起喝眾僧的甜漿，害怕外來的僧人也來喝。因為慳吝的因緣，墮入地獄中，飲用融化的銅汁。從迦葉佛（Kasyapa Buddha）涅槃以來受苦，至今沒有停止。』 當時，佛陀又告訴僧護（Sangharakshita）比丘：『你看到的第一塊地，不是普通的大地，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，在眾僧的田地裡，為自己私自種植作物，不付給僧眾應有的報酬。持戒的比丘，依據戒律呵斥他：『你現在為什麼不付給僧眾應有的報酬？』這個人當時依仗著國王的勢力，不接受教誨，回答眾比丘說：『我是你們的奴隸嗎？你們如果自己有能力，為什麼不自己種？』因為這個因緣，遭受大地獄的痛苦。從迦葉佛（Kasyapa Buddha）涅槃以來，至今沒有停止。 『你看到的第二塊地，不是普通的大地，而是罪人。在迦葉佛（Kasyapa Buddha）時期，他是一位在家居士，在僧眾的田地裡種植作物，不付給僧眾應有的報酬。因為這個因緣，墮入地獄中，變成一大塊肉地，遭受各種苦惱，至今沒有停止。 『你看到的第一塊肉𤬪（一塊肉），不是普通的肉𤬪（一塊肉），而是罪人。在迦葉佛（Kasyapa Buddha）時期，他是眾僧的上座，不能禪修背誦。

【English Translation】 English version: Present apportionment. At that time, a visiting monk came, and an old resident Bhikshu (monk) , due to stinginess, waited for the guest to leave before intending to share. Before he could share, the food became worm-infested and rotten, and was discarded outside. Because of this cause, he fell into hell, eating excrement and filth. Since the Nirvana (death) of Kasyapa Buddha (Kasyapa Buddha), he has been suffering without ceasing. 'The fifth temple you see is not a temple for monks, nor is it for Bhikshus (monks); it is for people in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monastic, and near lunchtime, he did not apportion food according to the Dharma (teachings), and they cursed each other with harsh words. Because of this cause, he suffers the pain of an iron bed, and in all the eating utensils, boiling fire spreads everywhere, flesh and muscle are exhausted, and bones are like burnt candles. Since the Nirvana (death) of Kasyapa Buddha (Kasyapa Buddha), it has not ceased until now.' 'The sixth temple you see is not a temple for monks, nor is it for Bhikshus (monks); it is for people in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monastic, and without striking the ghanta (ghanta, a time-telling instrument), they silently drank sweet juice belonging to the Sangha (monastic community) together, fearing that outside monks would come. Because of the cause of stinginess, he fell into hell, drinking molten copper. Since the Nirvana (death) of Kasyapa Buddha (Kasyapa Buddha), he has been suffering, and it has not ceased until now.' At that time, the Buddha again told the Bhikshu (monk) Sangharakshita (Sangharakshita): 'The first land you see is not ordinary land; it is people in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monastic, and in the Sangha's (monastic community) fields, he planted for his own private gain, without compensating the Sangha (monastic community). A Bhikshu (monk) upholding the precepts, rebuked him according to the precepts: 'Why do you not compensate the Sangha (monastic community) now?' At that time, this person relied on the power of the king, did not accept instruction, and answered the Bhikshus (monks): 'Am I your slave? If you have the strength, why don't you plant it yourselves?' Because of this cause, he suffers the pain of the great hell. Since the Nirvana (death) of Kasyapa Buddha (Kasyapa Buddha), it has not ceased until now. 'The second land you see is not ordinary land; it is a sinner. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a layman, planting in the Sangha's (monastic community) fields, without compensating the Sangha (monastic community). Because of this cause, he fell into hell, becoming a large mass of flesh, suffering all kinds of afflictions, and it has not ceased until now. 'The first lump of meat you see is not an ordinary lump of meat; it is a sinner. During the time of Kasyapa Buddha (Kasyapa Buddha), he was the senior monk of the Sangha (monastic community), unable to meditate and recite scriptures.'

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，不解戒律，飽食熟睡，但能論說無益之語，精膳供養，在先飲食。以是因緣，入地獄中，作大肉𤬪火燒受苦，至今不息。

「汝見第二𤬪者，非是𤬪也，是地獄人。迦葉佛時，是出家人，五德不具，為僧當廚，軟美供養，在先食啖，粗澀惡者，僧中而行。以是因緣，入地獄中，作大肉𤬪，火燒受苦，至今不息。

「汝見第三𤬪者，非是𤬪也，是地獄人。迦葉佛時，是僧凈人，作飲食時，美妙好者，先自嘗啖，或與婦兒，粗澀惡者，持僧中行。以是因緣，在地獄中，作大肉𤬪，火燒受苦，至今不息。」

爾時，世尊復告僧護比丘：「汝見第一瓶者，非是瓶也，是地獄人。迦葉佛時，是出家人，為僧當廚，應朝食者，留至後日，後日食者，至第三日。以是因緣，入地獄中，作大肉瓶，火燒受苦，至今不息。

「汝見第二瓶者，非是瓶也，是地獄人。迦葉佛時，是出家人，在寺常住，有諸檀越，奉送酥瓶供養現前眾僧，人人應分。此當事人，見有客僧，隱留在後，客僧去已，然後乃分。以是因緣，入地獄中，作大肉瓶，火燒受苦，至今不息。

「汝見水中立人，非是比丘，是地獄人。迦葉佛時，是出家人，為僧當水，見僧用水，小復過多，逐可意處，即足其水，餘者不給。以是因緣，入地

【現代漢語翻譯】 現代漢語譯本： 『不明白戒律，吃飽就睡，只會說些沒有用處的話，好的食物供養，自己先吃。因為這樣的因緣，墮入地獄中，變成巨大的肉團，被火燒烤承受痛苦，直到現在還沒有停止。

『你看到的第二個肉團，不是真的肉團，是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一個出家人，五德不具備，在僧團里負責廚房，好的食物供養，自己先吃，粗糙難吃的，才在僧團里分發。因為這樣的因緣，墮入地獄中，變成巨大的肉團，被火燒烤承受痛苦，直到現在還沒有停止。

『你看到的第三個肉團，不是真的肉團，是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一個僧團的凈人（負責僧團雜務的在家信徒），做食物的時候，美味好的，先自己嘗吃，或者給妻子兒女，粗糙難吃的，才拿到僧團里分發。因為這樣的因緣，在地獄中，變成巨大的肉團，被火燒烤承受痛苦，直到現在還沒有停止。』

當時，世尊（Lord Buddha）又告訴僧護比丘（Sangharakshita Bhikshu）：『你看到的第一個瓶子，不是真的瓶子，是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一個出家人，在僧團里負責廚房，應該早上吃的食物，留到第二天，第二天吃的食物，留到第三天。因為這樣的因緣，墮入地獄中，變成巨大的肉瓶，被火燒烤承受痛苦，直到現在還沒有停止。

『你看到的第二個瓶子，不是真的瓶子，是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一個出家人，在寺廟裡常住，有施主（donor）供養酥油瓶給現前的僧眾，每個人都應該分到一份。這個負責人，看到有客僧（visiting monk）來，就偷偷地留在後面，等客僧走了以後，才分發。因為這樣的因緣，墮入地獄中，變成巨大的肉瓶，被火燒烤承受痛苦，直到現在還沒有停止。

『你看到水中站立的人，不是比丘（bhikshu），是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一個出家人，在僧團里負責用水，看到僧眾用水，稍微多了一點，就按照自己的心意，滿足那些用水的人，剩餘的人就不給。因為這樣的因緣，墮入地獄中，

【English Translation】 English version: 『Not understanding the precepts, eating and sleeping soundly, only able to speak useless words, providing fine food offerings, but eating first. Because of this cause and condition, they enter into hell, becoming large masses of flesh, burned by fire, enduring suffering, and have not ceased until now.

『The second mass of flesh you see is not a real mass of flesh, but a person in hell. During the time of Kasyapa Buddha, he was a renunciate, not possessing the five virtues, in charge of the kitchen for the Sangha, eating the soft and delicious offerings first, and distributing the coarse and unpalatable ones to the Sangha. Because of this cause and condition, he entered into hell, becoming a large mass of flesh, burned by fire, enduring suffering, and has not ceased until now.

『The third mass of flesh you see is not a real mass of flesh, but a person in hell. During the time of Kasyapa Buddha, he was a lay attendant (one who takes care of miscellaneous tasks for the Sangha) of the Sangha. When preparing food, he would first taste the delicious and wonderful ones himself, or give them to his wife and children, and only distribute the coarse and unpalatable ones to the Sangha. Because of this cause and condition, he is in hell, becoming a large mass of flesh, burned by fire, enduring suffering, and has not ceased until now.』

At that time, the World Honored One (Lord Buddha) again told the Bhikshu Sangharakshita (Sangharakshita Bhikshu): 『The first pot you see is not a real pot, but a person in hell. During the time of Kasyapa Buddha, he was a renunciate, in charge of the kitchen for the Sangha, keeping the food that should have been eaten in the morning until the next day, and the food that should have been eaten the next day until the third day. Because of this cause and condition, he entered into hell, becoming a large pot of flesh, burned by fire, enduring suffering, and has not ceased until now.

『The second pot you see is not a real pot, but a person in hell. During the time of Kasyapa Buddha, he was a renunciate, residing permanently in the monastery. There were donors (donor) who offered ghee pots to the present Sangha, and everyone should have received a share. This person in charge secretly kept some back when there were visiting monks (visiting monk), and only distributed it after the visiting monks had left. Because of this cause and condition, he entered into hell, becoming a large pot of flesh, burned by fire, enduring suffering, and has not ceased until now.

『The person standing in the water that you see is not a bhikshu (bhikshu), but a person in hell. During the time of Kasyapa Buddha, he was a renunciate, in charge of the water for the Sangha. Seeing that the Sangha used a little too much water, he would satisfy those who used the water according to his own liking, and not give it to the others. Because of this cause and condition, he entered into hell,

---

獄中，水中獨立，唱言水水，受其大苦，至今不息。

「汝見大甕者，非是大甕，是地獄人。迦葉佛時，是出家人，為僧典知，果菜香美好者先自食啖，酢果澀菜，或逐隨意，選好者與，不平等故。以是因緣，入地獄中，作大肉甕，火燒受苦，至今不息。

「汝見比丘刀劓鼻者，非是比丘，是地獄人。迦葉佛時，是出家人，在佛僧凈地，㖒唾污地。以是因緣，入地獄中，刀劓其鼻，火燒受苦，至今不息。

「汝見比丘手捉𣃋斤自斫己舌，非是比丘，是地獄人。迦葉佛時，出家沙彌，而為眾僧，當分石蜜，斫作數段，于斧刃上少著石蜜，沙彌啖舐。以是因緣，受斫舌苦，至今不息。」

爾時，世尊復告僧護比丘：「汝見泉者，非是水泉，是地獄人。迦葉佛時，是出家沙彌，為僧當蜜，先自嘗啖，后殘與眾僧，減少不遍。以是因緣，入地獄中，作大肉泉，火燒沸爛，受大苦惱，今猶未息。

「汝見比丘刺上立者，非是比丘，是地獄人。迦葉佛時，是出家人，惡口毀呰罵諸比丘。以是因緣，入地獄中，立鐵刺上，火燒受苦，至今不息。

「汝見肉軒，非是軒也，是地獄人。迦葉佛時，是出家人，寺中常住，五德不具，為僧當廚，精美好者先自食啖，或時將與白衣使食，高下心中，行付

【現代漢語翻譯】 現代漢語譯本： 在監獄中，水中獨立，呼喊著『水啊水啊』，承受著巨大的痛苦，至今沒有停息。

『你看到的大甕，不是真正的大甕，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，擔任僧團的管理者，將美味的果菜香先自己吃掉，酸澀的蔬菜，或者隨意挑選好的給別人，因為不平等。因為這個因緣，進入地獄中，變成巨大的肉甕，被火燒烤受苦，至今沒有停息。』

『你看到的被刀割掉鼻子的比丘（bhiksu），不是真正的比丘，而是地獄中的人。在迦葉佛時期，他是一位出家人，在佛寺僧眾清凈的地上吐痰，玷污地面。因為這個因緣，進入地獄中，被刀割掉鼻子，被火燒烤受苦，至今沒有停息。』

『你看到的比丘用斧頭砍自己舌頭的，不是真正的比丘，而是地獄中的人。在迦葉佛時期，他是一位出家的沙彌（sramanera），為僧眾分發石蜜，將石蜜砍成數段，在斧刃上沾上少許石蜜，沙彌自己舔食。因為這個因緣，承受砍舌頭的痛苦，至今沒有停息。』

當時，世尊（Lord Buddha）又告訴僧護比丘（Sangharaksita bhiksu）: 『你看到的泉水，不是真正的泉水，而是地獄中的人。在迦葉佛時期，他是一位出家的沙彌，為僧眾分發蜂蜜，先自己品嚐，然後將剩餘的給眾僧，減少了數量而且不周遍。因為這個因緣，進入地獄中，變成巨大的肉泉，被火燒煮沸騰，承受巨大的苦惱，至今仍然沒有停息。』

『你看到的被刺穿立在刺上的比丘，不是真正的比丘，而是地獄中的人。在迦葉佛時期，他是一位出家人，惡語譭謗辱罵各位比丘。因為這個因緣，進入地獄中，被立在鐵刺上，被火燒烤受苦，至今沒有停息。』

『你看到的肉軒，不是真正的軒，而是地獄中的人。在迦葉佛時期，他是一位出家人，在寺廟中常住，五德不具，為僧眾管理廚房，將精美的食物先自己吃掉，或者有時拿給在家信徒食用，心中有高下之分，然後才分發。』

【English Translation】 English version: In prison, standing alone in the water, crying out 'Water, water,' enduring great suffering, which has not ceased to this day.

'What you see as a large vat is not a large vat, but a person in hell. During the time of Kasyapa Buddha, he was a monastic who, as a steward of the sangha (monastic community), would first eat the delicious fruits and vegetables himself, and would give the sour or astringent vegetables, or arbitrarily select the good ones, to others, because of his inequality. Because of this cause, he entered hell, becoming a large meat vat, burned by fire and suffering, which has not ceased to this day.'

'The bhiksu (monk) you see with his nose cut off is not a bhiksu, but a person in hell. During the time of Kasyapa Buddha, he was a monastic who spat and defiled the clean ground of the Buddha's sangha. Because of this cause, he entered hell, his nose was cut off with a knife, burned by fire and suffering, which has not ceased to this day.'

'The bhiksu you see holding an axe and chopping his own tongue is not a bhiksu, but a person in hell. During the time of Kasyapa Buddha, he was a sramanera (novice monk) who, when distributing rock candy to the sangha, chopped it into several pieces, and put a little rock candy on the edge of the axe, which the sramanera licked. Because of this cause, he suffers the pain of having his tongue chopped off, which has not ceased to this day.'

At that time, the Lord Buddha again told the bhiksu Sangharaksita: 'What you see as a spring is not a spring, but a person in hell. During the time of Kasyapa Buddha, he was a sramanera who, when distributing honey to the sangha, would first taste it himself, and then give the remainder to the sangha, reducing the amount and not distributing it evenly. Because of this cause, he entered hell, becoming a large meat spring, burned and boiled, enduring great suffering, which has not ceased to this day.'

'The bhiksu you see standing on spikes is not a bhiksu, but a person in hell. During the time of Kasyapa Buddha, he was a monastic who maliciously slandered and cursed the bhiksus. Because of this cause, he entered hell, standing on iron spikes, burned by fire and suffering, which has not ceased to this day.'

'What you see as a meat pavilion is not a pavilion, but a person in hell. During the time of Kasyapa Buddha, he was a monastic who resided in the temple, lacking the five virtues, and managed the kitchen for the sangha, first eating the fine food himself, or sometimes giving it to lay followers to eat, having high and low distinctions in his mind, before distributing it.'

---

眾僧。以是因緣，受地獄苦，至今不息。

「汝見橛者，實非是橛，是地獄人。迦葉佛時，是出家人，寺中常住，僧墻壁上浪豎諸橛，非為僧事，懸己衣缽。以是因緣，入地獄中，作大肉橛，火燒受苦，至今不息。」

爾時，世尊復告僧護：「汝見駱駝者，實非是駱駝，是地獄人。迦葉佛時，是出家人，寺中上座，長受食分，或得一人、二人食分。持律比丘如法教授：『上座之法，不應如是。』時老比丘答律師言：『汝無所知，聲如駱駝，我于眾中，身為上座，咒愿說法，或時作唄，計勞應得，汝等何故，恒瞋責我？』以是因緣，入于地獄，受駱駝身，火燒號叫受苦，至今不息。

「汝見馬者，實非是馬，是地獄人。迦葉佛時，作僧凈人，用僧供養，過分食啖，或與眷屬、知識、白衣。諸比丘等呵責語言：『汝不應爾。』其人惡口呵諸比丘：『汝等如馬，常食不飽，我為僧作甚大勞苦，功勛應得。』以是因緣，入地獄中，受于馬身，火燒身體，受大苦惱，至今不息。

「汝見象者，非是白象，是地獄人。迦葉佛時，是出家人，為僧當廚，諸檀越等，將諸供養，向寺施僧。或食後來，檀越白言：『大德！日猶故未可打犍稚，集僧施食。』比丘惡口答白衣言：『諸比丘等，猶如白象，食不飽耶！

【現代漢語翻譯】 現代漢語譯本 眾位僧人，因為這樣的因緣，他們承受地獄的痛苦，直到現在都沒有停止。

『你們看到的木橛，實際上不是木橛，而是地獄中的人。在迦葉佛（Kāśyapa Buddha）時期，他是一位出家人，常住在寺廟中，在僧眾墻壁上隨意釘木橛，不是爲了僧眾的事情，而是懸掛自己的衣物和缽。因為這樣的因緣，墮入地獄之中，變成巨大的肉橛，被火燒烤承受痛苦，直到現在都沒有停止。』

當時，世尊又告訴僧護（Saṃgharakṣa）: 『你看到的駱駝，實際上不是駱駝，而是地獄中的人。在迦葉佛（Kāśyapa Buddha）時期，他是一位出家人，是寺廟中的上座，長期接受過多的食物，有時得到一人或二人的食物份額。持戒的比丘如法地教導說：『上座的規矩，不應該這樣。』當時那位年老的比丘回答律師說：『你什麼都不知道，聲音像駱駝一樣。我在僧眾中，身為上座，唸咒祈福說法，有時唱贊，計算起來我應該得到這些，你們為什麼總是責備我？』因為這樣的因緣，墮入地獄，承受駱駝的身軀，被火燒烤號叫受苦，直到現在都沒有停止。

『你看到的馬，實際上不是馬，而是地獄中的人。在迦葉佛（Kāśyapa Buddha）時期，他擔任寺廟的凈人，用僧眾的供養，過量地食用，或者給予自己的家屬、朋友、俗人。各位比丘等呵斥他說：『你不應該這樣做。』那個人惡語呵斥各位比丘：『你們像馬一樣，總是吃不飽，我為僧眾做了很大的勞苦，理應得到這些。』因為這樣的因緣，墮入地獄之中，承受馬的身軀，被火燒烤身體，承受巨大的苦惱，直到現在都沒有停止。

『你看到的象，不是白象，而是地獄中的人。在迦葉佛（Kāśyapa Buddha）時期，他是一位出家人，在寺廟中擔任廚師，各位施主等，將各種供養，送到寺廟供養僧眾。有時在飯食時間稍晚的時候，施主稟告說：『大德！太陽還沒有到正中，可以敲犍稚（ghanta，寺院中用以集眾的法器），召集僧眾用齋。』這位比丘惡語回答施主說：『各位比丘等，像白象一樣，吃不飽嗎！』

【English Translation】 English version Monks, because of these causes and conditions, they suffer the pain of hell, and it has not ceased until now.

'What you see as a stake is actually not a stake, but a person in hell. During the time of Kāśyapa Buddha, he was a monk who lived in the monastery. He would drive stakes into the walls of the monastery at will, not for the benefit of the Sangha, but to hang his own robes and bowls. Because of this cause and condition, he fell into hell, transformed into a large meat stake, burned by fire and suffering, and it has not ceased until now.'

At that time, the World Honored One further told Saṃgharakṣa: 'What you see as a camel is actually not a camel, but a person in hell. During the time of Kāśyapa Buddha, he was a senior monk in the monastery who received more than his share of food for a long time, sometimes receiving the share of one or two people. The Vinaya-abiding monks taught him according to the Dharma: 'The conduct of a senior monk should not be like this.' The old monk then replied to the Vinaya master: 'You know nothing, your voice is like a camel. In the Sangha, I am a senior monk, reciting blessings and preaching the Dharma, and sometimes chanting. Considering my labor, I deserve this. Why do you always criticize me?' Because of this cause and condition, he fell into hell, taking the form of a camel, burned by fire, crying out in pain, and it has not ceased until now.

'What you see as a horse is actually not a horse, but a person in hell. During the time of Kāśyapa Buddha, he worked as a monastery attendant, using the offerings of the Sangha to eat excessively, or giving them to his family, friends, and laypeople. The monks rebuked him, saying: 'You should not do this.' The person cursed the monks, saying: 'You are like horses, never satisfied with eating. I have done great labor for the Sangha, and I deserve this.' Because of this cause and condition, he fell into hell, taking the form of a horse, his body burned by fire, suffering great pain, and it has not ceased until now.

'What you see as an elephant is not a white elephant, but a person in hell. During the time of Kāśyapa Buddha, he was a monk who worked as a cook in the monastery. The donors would bring offerings to the monastery to offer to the Sangha. Sometimes, when the mealtime was a little late, the donors would say: 'Venerable One! It is not yet noon, you can strike the ghanta (ghanta, a musical instrument used in monasteries to gather the assembly) to gather the Sangha for the meal.' The monk would reply to the laypeople with harsh words: 'Are the monks like white elephants, never satisfied with eating!'

---

向食已竟，停留後日。』以是因緣，入于地獄，受白象身，火燒受苦，至今不息。

「汝見驢者，實非是驢，是地獄人。迦葉佛時，是出家人，為僧當廚，五德不具，分僧飲食，恒自長受二三人分，持律比丘，如法呵責。此人答言：『我當僧廚及園果菜，常營僧事，甚大勞苦。汝諸比丘，不知我恩，狀似如驢，但養一身，何不默然！』以是因緣，入地獄中，驢身受苦，至今不息。

「汝見羝羊者，實非是羊，是地獄人。迦葉佛時，是出家人，為僧寺主，當典內外事事撿挍，不敕弟子，諸小比丘不如法打稚。諸律師等白言：『寺主！何不時節鳴稚集僧？』比丘答言：『我當營僧事，甚成勞苦，汝諸比丘猶如羝羊，啖食而住，何不自打？』以是因緣，入地獄中，受羝羊形，火燒痛毒受苦，至今不息。」

爾時，世尊復告僧護比丘：「汝見肉臺，實非是臺，是地獄人。迦葉佛時，是出家人，當僧房敷具，閉僧房門，將僧戶排，四方遊行，眾僧於後不得敷具及諸房舍。以是因緣，入地獄中，作大肉臺，火燒受苦，至今不息。

「汝見第二大肉臺，實非是臺，是地獄人。迦葉佛時，是出家人，為僧寺主，選好房舍，而自受用，及與知識，不依戒律，隨次分房，不平等故。以是因緣，入于地獄，作大肉臺

【現代漢語翻譯】 現代漢語譯本：吃完食物后，（他）停留到第二天。因為這個因緣，墮入地獄，受白象之身，被火燒灼承受痛苦，至今沒有停止。 你看到的驢，實際上不是驢，是地獄中的人。在迦葉佛（Kāśyapa Buddha）時期，他是一位出家人，在僧團中擔任廚師，五德不具備，分配僧眾飲食時，總是多拿兩三個人的份額，持戒的比丘如法地呵斥他。這個人回答說：『我掌管僧團的廚房以及園裡的瓜果蔬菜，經常操辦僧團的事務，非常勞苦。你們這些比丘，不知道我的恩情，看起來像驢一樣，只顧養活自己，為什麼不閉嘴！』因為這個因緣，墮入地獄中，以驢身承受痛苦，至今沒有停止。 你看到的公羊，實際上不是羊，是地獄中的人。在迦葉佛（Kāśyapa Buddha）時期，他是一位出家人，擔任僧寺的住持，掌管寺院內外的事務，不告誡弟子，（放任）小比丘不如法地打稚（一種植物）。諸位律師（持戒律師）等稟告說：『寺主！為什麼不在適當的時候敲稚集合僧眾？』比丘回答說：『我操辦僧團的事務，非常勞苦，你們這些比丘猶如公羊，只顧吃喝，為什麼不自己敲？』因為這個因緣，墮入地獄中，受公羊之形，被火燒灼，承受劇烈的痛苦，至今沒有停止。 當時，世尊又告訴僧護（Saṃgharakṣa）比丘：『你看到的肉臺，實際上不是臺，是地獄中的人。在迦葉佛（Kāśyapa Buddha）時期，他是一位出家人，負責僧房的鋪蓋用具，關閉僧房的門，移動僧眾的床鋪，四處藏匿，導致眾僧後來得不到鋪蓋用具以及房舍。因為這個因緣，墮入地獄中，變成巨大的肉臺，被火燒灼承受痛苦，至今沒有停止。 你看到的第二個大肉臺，實際上不是臺，是地獄中的人。在迦葉佛（Kāśyapa Buddha）時期，他是一位出家人，擔任僧寺的住持，挑選好的房舍，自己享用，以及給自己的朋友，不按照戒律，隨意分配房舍，因為不公平的緣故，墮入地獄，變成巨大的肉臺。

【English Translation】 English version: 'Having finished eating, (he) stayed until the next day.' Because of this cause and condition, (he) fell into hell, enduring the body of a white elephant, suffering from the burning of fire, which has not ceased until now. The donkey you see is actually not a donkey, but a person from hell. During the time of Kāśyapa Buddha (Kāśyapa Buddha), he was a renunciant, serving as a cook in the Saṃgha, lacking the five virtues. When distributing food to the Saṃgha, he always took the share of two or three people for himself. The Vinaya-abiding Bhikṣus righteously rebuked him. This person replied: 'I manage the Saṃgha's kitchen and the fruits and vegetables in the garden, constantly taking care of the Saṃgha's affairs, which is very laborious. You Bhikṣus do not know my kindness, looking like donkeys, only caring for yourselves, why don't you shut up!' Because of this cause and condition, (he) fell into hell, enduring suffering in the body of a donkey, which has not ceased until now. The ram you see is actually not a sheep, but a person from hell. During the time of Kāśyapa Buddha (Kāśyapa Buddha), he was a steward of the Saṃgha monastery, managing internal and external affairs, not instructing the disciples, (allowing) the junior Bhikṣus to improperly beat the zhì (a type of plant). The Vinaya masters and others reported: 'Abbot! Why don't you strike the zhì to gather the Saṃgha at the appropriate time?' The Bhikṣu replied: 'I manage the Saṃgha's affairs, which is very laborious. You Bhikṣus are like rams, only eating and drinking, why don't you strike it yourselves?' Because of this cause and condition, (he) fell into hell, enduring the form of a ram, suffering from the burning of fire, which has not ceased until now. At that time, the World Honored One further told the Bhikṣu Saṃgharakṣa (Saṃgharakṣa): 'The meat platform you see is actually not a platform, but a person from hell. During the time of Kāśyapa Buddha (Kāśyapa Buddha), he was a renunciant, in charge of the bedding in the Saṃgha's rooms, closing the doors of the Saṃgha's rooms, moving the Saṃgha's beds, hiding them everywhere, causing the Saṃgha to later not be able to obtain bedding and rooms. Because of this cause and condition, (he) fell into hell, becoming a large meat platform, suffering from the burning of fire, which has not ceased until now. The second large meat platform you see is actually not a platform, but a person from hell. During the time of Kāśyapa Buddha (Kāśyapa Buddha), he was a renunciant, serving as the abbot of the Saṃgha monastery, selecting good rooms for himself and his acquaintances, not following the Vinaya, arbitrarily distributing rooms, because of the unfairness, (he) fell into hell, becoming a large meat platform.

---

，受苦萬端，至今不息。

「汝見肉房者，非是肉房，是地獄人。迦葉佛時，是出家人，住僧房中，以為己有，終身不移，不依戒律，以次分房。以是因緣，作大肉房，火燒受苦，至今不息。」

爾時，世尊復告僧護：「汝見肉繩床，實非是床，是地獄人。迦葉佛時，是出家人，捉僧繩床，不依戒律，如自己有，以次分床。以是因緣，入于地獄，作肉繩床，火燒受苦，至今不息。

「汝見第二繩床，實非是床，是地獄人。迦葉佛時，是出家人，破僧繩床，自用然火。以是因緣，入地獄中，作肉繩床，火燒受苦，至今不息。

「汝見肉敷具者，實非敷具，是地獄人。迦葉佛時，是出家人，用僧敷具，如自己有，以腳蹈上，不依戒律。以是因緣，入地獄中，作肉敷具，火燒申縮，受苦萬端，至今不息。

「汝見肉拘執者，實非拘執，是地獄人。迦葉佛時，是出家人，以僧拘執，如自己有，不依戒律，或用破壞。以是因緣，入地獄中，作肉拘執，火燒受苦，至今不息。

「汝見肉繩床者，實非是床，是地獄人。迦葉佛時，是出家人，恃王勢力，似如聖德，四輩弟子，聖心讚歎。時彼比丘默然受嘆，施好繩床及諸好飲食，作聖心受。以是因緣，入地獄中，作肉繩床，火燒受苦，至今不息

【現代漢語翻譯】 現代漢語譯本： 受盡各種痛苦，至今沒有停止。 『你看到的肉房，實際上不是肉房，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，住在僧房中，卻把僧房當作自己的，終身不肯搬走，不遵守戒律，依次分配房間。因為這個因緣，他變成了巨大的肉房，被火燒灼，承受痛苦，至今沒有停止。』 當時，世尊又告訴僧護（Sangharaksa）: 『你看到的肉繩床，實際上不是床，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，拿了僧眾的繩床，不遵守戒律，當作自己的，依次分配床位。因為這個因緣，他墮入地獄，變成了肉繩床，被火燒灼，承受痛苦，至今沒有停止。』 『你看到的第二張繩床，實際上不是床，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，破壞僧眾的繩床，自己用來燒火。因為這個因緣，他墮入地獄中，變成了肉繩床，被火燒灼，承受痛苦，至今沒有停止。』 『你看到的肉敷具，實際上不是敷具，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，使用僧眾的敷具，當作自己的，用腳踩踏，不遵守戒律。因為這個因緣，他墮入地獄中，變成了肉敷具，被火燒灼，伸縮扭曲，承受各種痛苦，至今沒有停止。』 『你看到的肉拘執，實際上不是拘執，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，把僧眾的拘執，當作自己的，不遵守戒律，或者使用破壞。因為這個因緣，他墮入地獄中，變成了肉拘執，被火燒灼，承受痛苦，至今沒有停止。』 『你看到的肉繩床，實際上不是床，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，仗恃國王的勢力，表面上裝作有聖德，四輩弟子都以聖人的心讚歎他。當時那位比丘（bhiksu）默默地接受讚歎，接受好的繩床以及各種好的飲食，以聖人的心態接受。因為這個因緣，他墮入地獄中，變成了肉繩床，被火燒灼，承受痛苦，至今沒有停止。』

【English Translation】 English version: Suffering all kinds of pain, and still not ceasing. 'What you see as a meat house is not actually a meat house, but a person in hell. During the time of Kasyapa Buddha (迦葉佛), he was a monk who lived in the monastery, but treated it as his own, refusing to move out for his entire life, not following the precepts, and distributing the rooms in order. Because of this cause, he became a large meat house, burned by fire, enduring suffering, and still not ceasing.' At that time, the World Honored One further told Sangharaksa (僧護): 'What you see as a meat rope bed is not actually a bed, but a person in hell. During the time of Kasyapa Buddha (迦葉佛), he was a monk who took the rope beds of the Sangha, not following the precepts, treating them as his own, and distributing the beds in order. Because of this cause, he fell into hell, became a meat rope bed, burned by fire, enduring suffering, and still not ceasing.' 'What you see as the second rope bed is not actually a bed, but a person in hell. During the time of Kasyapa Buddha (迦葉佛), he was a monk who destroyed the rope beds of the Sangha and used them to make fire for himself. Because of this cause, he fell into hell, became a meat rope bed, burned by fire, enduring suffering, and still not ceasing.' 'What you see as a meat mat is not actually a mat, but a person in hell. During the time of Kasyapa Buddha (迦葉佛), he was a monk who used the mats of the Sangha, treating them as his own, stepping on them with his feet, and not following the precepts. Because of this cause, he fell into hell, became a meat mat, burned by fire, stretched and contracted, enduring all kinds of pain, and still not ceasing.' 'What you see as a meat support is not actually a support, but a person in hell. During the time of Kasyapa Buddha (迦葉佛), he was a monk who treated the supports of the Sangha as his own, not following the precepts, or using and destroying them. Because of this cause, he fell into hell, became a meat support, burned by fire, enduring suffering, and still not ceasing.' 'What you see as a meat rope bed is not actually a bed, but a person in hell. During the time of Kasyapa Buddha (迦葉佛), he was a monk who relied on the power of the king, pretending to have saintly virtues, and the fourfold disciples praised him with a saintly mind. At that time, that bhiksu (比丘) silently accepted the praise, accepted good rope beds and all kinds of good food, accepting them with a saintly mind. Because of this cause, he fell into hell, became a meat rope bed, burned by fire, enduring suffering, and still not ceasing.'

---

。

「汝見肉壁者，實非是壁，是地獄人。迦葉佛時，是出家人，眾僧壁上，豎橛破壁，懸己衣缽。以是因緣，入地獄中，作大肉壁，火燒受苦，至今不息。

「汝見肉索，實非是索，是地獄人。迦葉佛時，是出家人，捉眾僧索，私自己用。以是因緣，墮地獄中，作大肉索，火燒受苦，至今不息。

「汝見廁井，實非廁井，是地獄人。迦葉佛時，是出家人，住寺比丘，佛僧凈地，大小便利，不擇處所。持律比丘，如法訶責，不受教誨，糞氣臭穢，熏諸眾僧。以是因緣，入地獄中，作肉廁井，火燒受苦，至今不息。

「汝見高座法師，實非法師，是地獄人。迦葉佛時，是出家人，不明律藏，重作輕說，說輕為重；有根之人，說作無根；無根之人，說道有根；應懺悔者，說言不懺；不應懺者，強說道懺。以是因緣，入地獄中，坐高座上，火燒受苦，至今不息。

「汝見第二高座，實非法師，是地獄人。迦葉佛時，是大法師，邪命說法，得利養處，如理而說；無利養時，法說非法，非法說法。以是因緣，入于地獄，處鐵高座，火燒受苦，至今不息。

「汝見肉揵稚號叫聲者，實非犍稚，是地獄人。迦葉佛時，是出家人，以三寶物，非法打稚，詐作羯磨，捉三寶物，為己受用。以是因緣

【現代漢語翻譯】 現代漢語譯本 『你看到的肉壁，其實不是墻壁，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，在眾僧的墻壁上，釘入木樁破壞墻壁，懸掛自己的衣物和缽。因為這個因緣，墮入地獄之中，變成巨大的肉壁，被火焚燒遭受痛苦，直到現在還沒有停止。 『你看到的肉索，其實不是繩索，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，拿取眾僧的繩索，私自挪為己用。因為這個因緣，墮入地獄之中，變成巨大的肉索，被火焚燒遭受痛苦，直到現在還沒有停止。 『你看到的廁井，其實不是廁所，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位住在寺廟裡的比丘（bhiksu，和尚），在佛寺僧眾清凈的土地上，隨處大小便，不選擇地方。持戒的比丘（bhiksu，和尚）如法地呵斥他，卻不接受教誨，糞便的臭氣，薰染了眾僧。因為這個因緣，墮入地獄之中，變成肉做的廁井，被火焚燒遭受痛苦，直到現在還沒有停止。 『你看到的高座法師，其實不是法師，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，不明白戒律，把重的罪行說成輕的，把輕的說成重的；有罪根的人，說成沒有罪根；沒有罪根的人，說成有罪根；應該懺悔的人，說成不用懺悔；不應該懺悔的人，強迫說要懺悔。因為這個因緣，墮入地獄之中，坐在高座上，被火焚燒遭受痛苦，直到現在還沒有停止。 『你看到的第二高座，其實不是法師，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位大法師，爲了獲得供養，就用邪命的方式說法，得到利益供養的時候，就如理如法地說法；沒有利益供養的時候，就把合法的說成不合法的，把不合法的說成合法的。因為這個因緣，墮入地獄之中，坐在鐵製的高座上，被火焚燒遭受痛苦，直到現在還沒有停止。 『你聽到的肉犍稚（肉塊）的號叫聲，其實不是犍稚（ghanta，犍椎，寺院中用以集眾的法器），而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，用三寶（Triratna，佛法僧）之物，非法敲打犍稚（ghanta，犍椎，寺院中用以集眾的法器），欺騙性地進行羯磨（karma，業，行為），拿取三寶（Triratna，佛法僧）之物，為自己享用。因為這個因緣

【English Translation】 English version 『What you see as a wall of flesh is not actually a wall, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monk who drove stakes into the wall of the Sangha (community of monks), damaging the wall, and hung his robes and bowl on them. Because of this cause, he fell into hell, becoming a large wall of flesh, burned by fire and suffering, and has not ceased until now. 『What you see as a rope of flesh is not actually a rope, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monk who took the Sangha's (community of monks) rope and used it for his own personal gain. Because of this cause, he fell into hell, becoming a large rope of flesh, burned by fire and suffering, and has not ceased until now. 『What you see as a latrine pit is not actually a latrine, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a bhiksu (bhiksu, monk) living in a monastery who urinated and defecated anywhere on the pure land of the Buddha and Sangha (community of monks), without choosing a proper place. The Vinaya-abiding bhiksu (bhiksu, monk) rightfully rebuked him, but he did not accept the teaching, and the foul odor of his excrement polluted the Sangha (community of monks). Because of this cause, he fell into hell, becoming a latrine pit of flesh, burned by fire and suffering, and has not ceased until now. 『What you see as a Dharma master on a high seat is not actually a Dharma master, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monk who did not understand the Vinaya (monastic discipline), making heavy offenses seem light, and light offenses seem heavy; saying that those with roots of offense had no roots; saying that those without roots had roots; saying that those who should repent did not need to repent; and forcing those who should not repent to say that they did. Because of this cause, he fell into hell, sitting on a high seat, burned by fire and suffering, and has not ceased until now. 『What you see as the second high seat is not actually a Dharma master, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a great Dharma master who preached with wrong livelihood, and when he received offerings, he preached according to the Dharma (teachings); but when he received no offerings, he said that what was Dharma was not Dharma, and that what was not Dharma was Dharma. Because of this cause, he fell into hell, sitting on an iron high seat, burned by fire and suffering, and has not ceased until now. 『What you hear as the screaming sound of a flesh ghanda (flesh lump) is not actually a ghanda (ghanta, a bell-like instrument used in monasteries to gather the assembly), but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monk who used the property of the Three Jewels (Triratna, Buddha, Dharma, Sangha) to illegally strike the ghanda (ghanta, a bell-like instrument used in monasteries to gather the assembly), falsely performing karma (karma, action), and taking the property of the Three Jewels (Triratna, Buddha, Dharma, Sangha) for his own enjoyment. Because of this cause

---

，入地獄中，作肉犍稚，火燒受苦，至今不息。

「汝見拘修羅，實非岐支，是地獄人。迦葉佛時，是出家人，為僧寺主，以僧廚食，炫賣得物，用作衣裳，斷僧供養。以是因緣，入地獄中，作肉岐支，火燒受苦，至今不息。

「汝見第二拘修羅，實非岐支，是地獄人。迦葉佛時，是出家人作僧寺中分物維那，以春分物，轉至夏分；夏分中衣物，向冬中分。以是因緣，入地獄中，作肉拘修羅，火燒受苦，至今不息。

「汝見肉山，非是肉山，是地獄人。迦葉佛時，是出家人，為僧典坐，五德不具，少有威勢，偷取僧物，斷僧衣裳。以是因緣，墮地獄中，作大肉山火燒受苦，至今不息。」

爾時，世尊復告僧護：「汝始初見須曼那柱，實非是柱，是地獄人。迦葉佛時，是出家人，當佛剎人，四輩檀越，須曼那華，散供養佛，華既干已，比丘掃取賣為己用。以是因緣，入地獄中，作須曼那柱，火燒受苦，至今不息。

「汝見第二須曼華柱，實非是柱，是地獄人。迦葉佛時是出家人，當供養剎，四輩檀越，以須曼華油，用供養佛，比丘減取，為己自用。以是因緣，墮地獄中，作須曼柱，火燒受苦，至今不息。

「汝見華樹，實非是樹，是地獄人。迦葉佛時，是出家人，當僧果菜園，有

【現代漢語翻譯】 現代漢語譯本：墮入地獄之中，化作肉犍稚（一種刑具），遭受火焰焚燒的痛苦，至今沒有停息。

『你所見的拘修羅（一種惡鬼），實際上並非岐支（肢體殘缺），而是地獄中的人。在迦葉佛（過去七佛之一）時期，他是一位出家人，擔任僧寺的住持，將僧眾廚房的食物，拿去變賣獲取財物，用來製作自己的衣裳，斷絕僧眾的供養。因為這樣的因緣，墮入地獄之中，化作肉岐支（肢體殘缺的肉塊），遭受火焰焚燒的痛苦，至今沒有停息。』

『你所見的第二個拘修羅（一種惡鬼），實際上並非岐支（肢體殘缺），而是地獄中的人。在迦葉佛（過去七佛之一）時期，他是一位出家人，在僧寺中擔任分配物品的維那（寺院執事），將春季應分的物品，轉移到夏季才分發；將夏季應分的衣物，拖延到冬季才分發。因為這樣的因緣，墮入地獄之中，化作肉拘修羅（肉塊惡鬼），遭受火焰焚燒的痛苦，至今沒有停息。』

『你所見的肉山，並非真正的肉山，而是地獄中的人。在迦葉佛（過去七佛之一）時期，他是一位出家人，擔任僧眾典坐（管理座位的人），五德（五種德行）不具備，稍微有點威勢，就偷取僧眾的財物，斷絕僧眾的衣裳。因為這樣的因緣，墮入地獄之中，化作巨大的肉山，遭受火焰焚燒的痛苦，至今沒有停息。』

當時，世尊再次告訴僧護：『你最初見到的須曼那柱（以須曼那花裝飾的柱子），實際上並非柱子，而是地獄中的人。在迦葉佛（過去七佛之一）時期，他是一位出家人，負責佛寺的事務，四輩檀越（四種施主）用須曼那花（一種香花）散佈供養佛，花朵乾枯之後，這位比丘（出家男子）掃取后賣掉供自己使用。因為這樣的因緣，墮入地獄之中，化作須曼那柱（以須曼那花裝飾的柱子），遭受火焰焚燒的痛苦，至今沒有停息。』

『你所見的第二根鬚曼華柱（以須曼那花裝飾的柱子），實際上並非柱子，而是地獄中的人。在迦葉佛（過去七佛之一）時期，他是一位出家人，負責管理供養佛寺的事務，四輩檀越（四種施主）用須曼那花油（用須曼那花製成的油）供養佛，這位比丘（出家男子）偷偷減少一部分，供自己使用。因為這樣的因緣，墮入地獄之中，化作須曼柱（以須曼那花裝飾的柱子），遭受火焰焚燒的痛苦，至今沒有停息。』

『你所見到的華樹（花樹），實際上並非樹木，而是地獄中的人。在迦葉佛（過去七佛之一）時期，他是一位出家人，負責管理僧眾的果菜園，有

【English Translation】 English version: entered into hell, transformed into a 'rou jian zhi' (a type of torture device made of flesh), enduring the suffering of being burned by fire, which continues to this day without ceasing.

'What you saw as 'Ju Xiu Luo' (a type of demon) is actually not 'Qi Zhi' (a person with mutilated limbs), but a person from hell. During the time of 'Kasyapa Buddha' (one of the Seven Buddhas of the Past), he was a monk, serving as the abbot of a monastery. He sold the food from the monks' kitchen to obtain wealth, which he used to make his own clothes, cutting off the monks' provisions. Because of this cause and condition, he fell into hell, transformed into a 'rou qi zhi' (a lump of flesh with mutilated limbs), enduring the suffering of being burned by fire, which continues to this day without ceasing.'

'What you saw as the second 'Ju Xiu Luo' (a type of demon) is actually not 'Qi Zhi' (a person with mutilated limbs), but a person from hell. During the time of 'Kasyapa Buddha' (one of the Seven Buddhas of the Past), he was a monk, serving as the 'Vina' (an administrator in a monastery) in charge of distributing goods in the monastery. He transferred the goods that should have been distributed in the spring to the summer; he delayed the distribution of clothing that should have been distributed in the summer until the winter. Because of this cause and condition, he fell into hell, transformed into a 'rou ju xiu luo' (a demon made of flesh), enduring the suffering of being burned by fire, which continues to this day without ceasing.'

'What you saw as the mountain of flesh is not actually a mountain of flesh, but a person from hell. During the time of 'Kasyapa Buddha' (one of the Seven Buddhas of the Past), he was a monk, serving as the 'Dian Zuo' (person in charge of seating arrangements) for the monks. He lacked the five virtues, and with a little bit of authority, he stole the monks' belongings and cut off their clothing. Because of this cause and condition, he fell into hell, transformed into a large mountain of flesh, enduring the suffering of being burned by fire, which continues to this day without ceasing.'

At that time, the World Honored One again told 'Sangharakshita' (a disciple of the Buddha): 'What you initially saw as the 'Sumanā' pillar (a pillar decorated with Sumanā flowers) is not actually a pillar, but a person from hell. During the time of 'Kasyapa Buddha' (one of the Seven Buddhas of the Past), he was a monk in charge of the affairs of the Buddha's temple. The four kinds of 'Dānas' (benefactors) scattered 'Sumanā' flowers (a fragrant flower) to offer to the Buddha. After the flowers had dried, the 'Bhikshu' (a male monastic) swept them up and sold them for his own use. Because of this cause and condition, he fell into hell, transformed into a 'Sumanā' pillar (a pillar decorated with Sumanā flowers), enduring the suffering of being burned by fire, which continues to this day without ceasing.'

'What you saw as the second 'Sumanā' flower pillar (a pillar decorated with Sumanā flowers) is not actually a pillar, but a person from hell. During the time of 'Kasyapa Buddha' (one of the Seven Buddhas of the Past), he was a monk in charge of managing the offerings to the Buddha's temple. The four kinds of 'Dānas' (benefactors) used 'Sumanā' flower oil (oil made from Sumanā flowers) to offer to the Buddha. The 'Bhikshu' (a male monastic) secretly reduced a portion of it for his own use. Because of this cause and condition, he fell into hell, transformed into a 'Sumanā' pillar (a pillar decorated with Sumanā flowers), enduring the suffering of being burned by fire, which continues to this day without ceasing.'

'What you saw as the flower tree is not actually a tree, but a person from hell. During the time of 'Kasyapa Buddha' (one of the Seven Buddhas of the Past), he was a monk in charge of the monks' fruit and vegetable garden, and there were

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好華果，為己私用，或與白衣。以是因緣，入地獄中，作大華樹，火燒受苦，至今不息。

「汝見果樹，實非果樹，是地獄人。迦葉佛時，是出家人，當僧菜果，香美好者私自食啖，或與白衣。以是因緣，入地獄中，作肉果樹，火燒受苦，至今不息。

「汝見一肉樹，實非是樹，是地獄人。迦葉佛時，是出家人，為僧當薪，以眾僧薪，房中自然，或與知識。以是因緣，入地獄中，作大肉樹，火燒受苦，至今不息。」

爾時，世尊復告僧護比丘：「汝見第一肉柱者，實非是柱，是地獄人。迦葉佛時，是出家人，寺中常住，破佛剎柱，為己私用。以是因緣，入地獄中，作大肉柱，火燒受苦，至今不息。

「汝見第二肉柱者，實非是柱，是地獄人。迦葉佛時，是白衣人，以刀刮取像上金薄。以是因緣，墮地獄中，作大肉柱，獄卒捉斧，斫身受苦，猛火燒身，至今不息。

「汝見第三柱者，實非是柱，是地獄人。迦葉佛時，是出家人，為僧當事，用僧樑柱，浪與白衣。以是因緣，入地獄中，作大肉柱，火燒受苦，至今不息。

「汝見四樹，實非是樹，是四罪人，是地獄人。迦葉佛時，是出家人，五德不具，作大眾主，為僧斷事，隨愛怖瞋癡，斷事不平。以是因緣，入地獄中，作四肉樹，

【現代漢語翻譯】 現代漢語譯本：好的花果，自己私自享用，或者送給在家人。因為這樣的因緣，墮入地獄之中，變成巨大的花樹，被火焚燒遭受痛苦，直到現在都沒有停止。

『你看到的果樹，實際上不是果樹，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，掌管僧眾的蔬菜水果，把那些香味美好之物私自吃掉，或者送給在家人。因為這樣的因緣，墮入地獄之中，變成肉果樹，被火焚燒遭受痛苦，直到現在都沒有停止。』

『你看到的一棵肉樹，實際上不是樹，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，負責僧眾的柴火，把眾僧的柴火，私自拿到自己房間里用，或者送給相識的人。因為這樣的因緣，墮入地獄之中，變成巨大的肉樹，被火焚燒遭受痛苦，直到現在都沒有停止。』

當時，世尊又告訴僧護比丘（Sangharaksa Bhiksu）：『你看到的第一根肉柱，實際上不是柱子，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，住在寺廟裡，破壞佛寺的柱子，爲了自己私自使用。因為這樣的因緣，墮入地獄之中，變成巨大的肉柱，被火焚燒遭受痛苦，直到現在都沒有停止。』

『你看到的第二根肉柱，實際上不是柱子，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位在家人，用刀刮取佛像上的金箔。因為這樣的因緣，墮入地獄之中，變成巨大的肉柱，獄卒拿著斧頭，砍劈他的身體遭受痛苦，猛烈的火焰焚燒他的身體，直到現在都沒有停止。』

『你看到的第三根柱子，實際上不是柱子，而是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他是一位出家人，為僧眾做事，把僧眾的房樑柱子，隨便送給在家人。因為這樣的因緣，墮入地獄之中，變成巨大的肉柱，被火焚燒遭受痛苦，直到現在都沒有停止。』

『你看到的四棵樹，實際上不是樹，而是犯了四種罪過的人，是地獄中的人。在迦葉佛（Kasyapa Buddha）時期，他們是出家人，五德不具備，擔任大眾的首領，為僧眾判斷事務，隨著愛、怖、瞋、癡，判斷事務不公正。因為這樣的因緣，墮入地獄之中，變成四棵肉樹，

【English Translation】 English version: Good flowers and fruits, used for personal gain, or given to laypeople. Because of this cause and condition, they fall into hell, becoming large flower trees, burned by fire and suffering, without ceasing to this day.

'The fruit tree you see is actually not a fruit tree, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monk, in charge of the vegetables and fruits of the Sangha, and he secretly ate the fragrant and delicious ones, or gave them to laypeople. Because of this cause and condition, he fell into hell, becoming a meat fruit tree, burned by fire and suffering, without ceasing to this day.'

'The meat tree you see is actually not a tree, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monk, in charge of firewood for the Sangha, and he secretly took the firewood of the Sangha to his room for personal use, or gave it to acquaintances. Because of this cause and condition, he fell into hell, becoming a large meat tree, burned by fire and suffering, without ceasing to this day.'

At that time, the World Honored One further told the Bhiksu Sangharaksa (Sangharaksa Bhiksu): 'The first meat pillar you see is actually not a pillar, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monk living in the temple, destroying the pillars of the Buddhist temple for his own personal use. Because of this cause and condition, he fell into hell, becoming a large meat pillar, burned by fire and suffering, without ceasing to this day.'

'The second meat pillar you see is actually not a pillar, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a layperson who scraped off the gold leaf from the Buddha statue with a knife. Because of this cause and condition, he fell into hell, becoming a large meat pillar, and the hell guards seized axes to chop his body, causing him to suffer, and fierce flames burned his body, without ceasing to this day.'

'The third pillar you see is actually not a pillar, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monk doing things for the Sangha, and he casually gave the beams and pillars of the Sangha to laypeople. Because of this cause and condition, he fell into hell, becoming a large meat pillar, burned by fire and suffering, without ceasing to this day.'

'The four trees you see are actually not trees, but four kinds of sinners, people in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), they were monks who did not possess the five virtues, serving as leaders of the assembly, judging matters for the Sangha, and judging matters unfairly according to love, fear, anger, and delusion. Because of this cause and condition, they fell into hell, becoming four meat trees,

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火燒受苦，至今不息。

「汝見十四樹者，實非是樹，是地獄人。迦葉佛時，是出家人，在寺常住，不依戒律，分諸敷具，好者自取，或隨瞋愛，好惡差別——于佛法中，塵沙比丘，應隨次受——不平等故。以是因緣，此十四人，墮地獄中，作大肉樹，火燒受苦，至今不息。

「汝見二比丘者，實非比丘，是地獄人。迦葉佛時，是出家人，于大眾中斗諍相打。以是因緣，入地獄中，猛火焚身，受相打苦，至今不息。

「汝見二沙彌者，實非沙彌，是地獄人。迦葉佛時，是出家沙彌，一被褥中，相抱眠臥。以是因緣，入地獄中，火燒被褥中，相抱受苦，至今不息。」

爾時，世尊重告僧護：「以是因緣，我今語汝，在地獄中，出家者眾，白衣鮮少。所以者何？出家之眾，多喜犯戒，不順比丘，互相欺陵，私用僧物，或分飲食不能平等。是故，我今更重告汝，當勤持戒，頂戴奉行。」

爾時，世尊復告僧護：「我今語汝，是諸罪人，於過去世時，出家破戒，雖不精進，四輩檀越，見諸比丘，威儀似僧，恭敬僧寶，四事供養，猶故能令得大果報，無量無邊，不可思議。

「我復語汝，如前罪人，先世出家，犯僧物故，墮大地獄，後於未來世中，有諸白衣取眾僧物者，罪過於前說出家人

【現代漢語翻譯】 現代漢語譯本： 火焰焚燒，承受痛苦，至今沒有停息。

『你看到的十四棵樹，實際上不是樹，而是地獄中的人。在迦葉佛（Kāśyapa Buddha）時期，他們是出家人，在寺廟裡常住，不遵守戒律，分配寺廟的敷具時，好的自己拿走，或者隨著嗔恨和喜愛，有好有壞的區別——在佛法中，如同塵土一般的僧人，應該按照次序接受分配——因為不平等。因為這個因緣，這十四個人，墮入地獄中，變成巨大的肉樹，被火焰焚燒，承受痛苦，至今沒有停息。

『你看到的兩個比丘（bhiksu，佛教出家男眾），實際上不是比丘，而是地獄中的人。在迦葉佛時期，他們是出家人，在大眾中爭鬥毆打。因為這個因緣，進入地獄中，被猛烈的火焰焚燒身體，承受互相毆打的痛苦，至今沒有停息。

『你看到的兩個沙彌（śrāmaṇera，佛教出家男眾），實際上不是沙彌，而是地獄中的人。在迦葉佛時期，他們是出家的沙彌，在同一床被褥中，互相擁抱睡眠。因為這個因緣，進入地獄中，被火焰焚燒被褥，互相擁抱承受痛苦，至今沒有停息。』

當時，世尊（Śākyamuni，釋迦牟尼佛）再次告訴僧護（Sangharakshita）：『因為這個因緣，我現在告訴你，在地獄中，出家人很多，在家修行的人很少。這是為什麼呢？出家的人，大多喜歡犯戒，不順從比丘的規矩，互相欺負，私自使用僧眾的物品，或者分配飲食不能平等。所以，我現在再次告訴你，應當勤奮地持守戒律，頂戴奉行。』

當時，世尊又告訴僧護：『我現在告訴你，這些罪人，在過去世的時候，出家卻破戒，雖然不精進修行，但是四輩檀越（dānapati，施主），看到這些比丘，威儀像僧人，恭敬僧寶，用四事供養（飲食、衣服、臥具、醫藥），仍然能夠讓他們得到很大的果報，無量無邊，不可思議。

『我再次告訴你，像前面說的這些罪人，前世出家，因為侵犯僧眾的物品，墮入大地獄，後來在未來世中，有在家的修行人拿取僧眾物品的，罪過比前面說的出家人還要嚴重。

【English Translation】 English version: The fire burns, enduring suffering, and has not ceased until now.

'The fourteen trees you see are actually not trees, but people in hell. During the time of Kāśyapa Buddha (迦葉佛), they were monks who resided in the monastery, did not abide by the precepts, and when distributing monastery furnishings, they took the good ones for themselves, or according to their anger and love, made distinctions between good and bad—in the Buddha's Dharma, monks like dust should receive distributions in order—because of inequality. Because of this cause, these fourteen people have fallen into hell, transformed into huge meat trees, burned by fire, enduring suffering, and have not ceased until now.'

'The two bhikshus (比丘, Buddhist monks) you see are actually not bhikshus, but people in hell. During the time of Kāśyapa Buddha, they were monks who fought and struck each other in the assembly. Because of this cause, they entered hell, their bodies burned by fierce fire, enduring the suffering of mutual beatings, and have not ceased until now.'

'The two śrāmaṇeras (沙彌, novice monks) you see are actually not śrāmaṇeras, but people in hell. During the time of Kāśyapa Buddha, they were novice monks who embraced and slept together in the same bedding. Because of this cause, they entered hell, the bedding burned by fire, embracing each other and enduring suffering, and have not ceased until now.'

At that time, the World Honored One (Śākyamuni, 釋迦牟尼佛) again told Sangharakshita (僧護): 'Because of this cause, I now tell you that in hell, there are many monks, and few lay practitioners. Why is this? Monks mostly like to break the precepts, do not follow the rules of the bhikshus, bully each other, privately use the monastery's belongings, or cannot distribute food and drink equally. Therefore, I now tell you again that you should diligently uphold the precepts and respectfully practice them.'

At that time, the World Honored One again told Sangharakshita: 'I now tell you that these sinners, in their past lives, were monks who broke the precepts, although they did not practice diligently, but the four kinds of dānapati (檀越, benefactors), seeing these bhikshus with the demeanor of monks, respected the Sangha Jewel, and offered the four requisites (food, clothing, bedding, and medicine), still enabled them to obtain great rewards, immeasurable and inconceivable.'

'I tell you again that these sinners, as mentioned earlier, in their previous lives, became monks and violated the property of the Sangha, falling into the great hell. Later, in future lives, those lay practitioners who take the property of the Sangha will have a greater sin than the monks mentioned earlier.'

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百千萬倍，不可窮盡。

「我復語汝，若一比丘，順於毗尼，在僧伽藍，如法行道，依時鳴稚。若施此人，得福無量，說不可盡，何況供養四方僧眾！」

爾時，世尊復告僧護：「若出家人營僧事業，難持凈戒。是諸比丘初出家時，樂持凈戒，求涅槃心，四輩檀越，送供養時，是諸比丘應受是供，堅持凈戒，后不生惱。」

爾時，世尊欲重宣此義，而說偈言：

「持戒最為樂，　　身不受諸惱， 　睡眠得安樂，　　悟則心歡喜。」

爾時，世尊復告僧護：「有九種人，常處阿鼻大地獄中。何等為九？一者、食眾僧物；二者、佛物；三者、殺父；四者、殺母；五者、殺阿羅漢；六者、破和合僧；七者、破比丘凈戒；八者、犯凈行尼；九者、作一闡提；是九種人恒在地獄。

「有五種人，二處受報：一者、地獄。二者、餓鬼。其地獄者，如汝所見，是諸地獄。其餓鬼者，身形長大。何者為五？一者、斷施眾僧物；二者、斷施僧食；三者、劫僧嚫物；四者、應得施能令不得；五者、法說非法，非法說法。此五種人，受是二報，餘業不盡，五道中受。」

爾時，世尊欲重宣此義，而說偈言：

「行惡感地獄，　　造善受天樂， 　若能修空定，　　漏盡證涅槃。」

爾時，

【現代漢語翻譯】 現代漢語譯本 百千萬倍，無法窮盡。

『我再告訴你，如果一位比丘（bhiksu，佛教出家男眾），遵守毗尼（Vinaya，戒律），在僧伽藍（samgharama，僧院）中，如法修行，按時鳴鐘。如果佈施給這個人，得到的福報無量，說也說不盡，更何況供養四方僧眾！』

當時，世尊（世尊，對佛的尊稱）又告訴僧護（Samgharaksa，人名）: 『如果出家人經營僧團的事業，難以保持清凈的戒律。這些比丘（bhiksu，佛教出家男眾）剛出家時，樂於持守清凈的戒律，追求涅槃（Nirvana，寂滅）之心，四輩檀越（danapati，施主），送來供養時，這些比丘（bhiksu，佛教出家男眾）應當接受這些供養，堅持清凈的戒律，以後才不會產生煩惱。』

當時，世尊（世尊，對佛的尊稱）想要再次宣說這個道理，於是說了偈語：

『持戒最為快樂，身體不受各種煩惱，睡眠得到安樂，醒悟則內心歡喜。』

當時，世尊（世尊，對佛的尊稱）又告訴僧護（Samgharaksa，人名）: 『有九種人，常常處於阿鼻（Avici，無間）大地獄中。哪九種人呢？一是、食用眾僧的財物；二是、食用佛的財物；三是、殺害父親；四是、殺害母親；五是、殺害阿羅漢（Arhat，已證悟者）；六是、破壞僧團的和合；七是、破壞比丘（bhiksu，佛教出家男眾）的清凈戒律；八是、侵犯清凈修行的尼（bhiksuni，佛教出家女眾）；九是、成為一闡提（icchantika，斷善根者）；這九種人永遠在地獄中。

『有五種人，在兩個地方受報：一是、地獄。二是、餓鬼。所謂地獄，就像你所看到的，這些地獄。所謂餓鬼，身形巨大。哪五種人呢？一是、斷絕佈施給眾僧的財物；二是、斷絕佈施給僧眾的食物；三是、搶劫僧眾的供養物；四是、應該得到的佈施卻使之不能得到；五是、用佛法說非法，用非法說佛法。這五種人，承受這兩種報應，其餘的業力沒有窮盡，還要在五道中受報。』

當時，世尊（世尊，對佛的尊稱）想要再次宣說這個道理，於是說了偈語：

『行惡招感地獄，造善承受天上的快樂，如果能夠修習空定，漏盡證得涅槃（Nirvana，寂滅）。』

當時，

【English Translation】 English version A hundred thousand times, inexhaustible.

『I further tell you, if a bhiksu (bhiksu, Buddhist monk), in accordance with the Vinaya (Vinaya, monastic rules), in a samgharama (samgharama, monastery), practices the Dharma lawfully, and rings the bell on time. If one gives alms to this person, the merit gained is immeasurable, beyond description, how much more so to offer to the Sangha (Sangha, monastic community) from all directions!』

At that time, the World Honored One (World Honored One, a title for the Buddha) further told Samgharaksa (Samgharaksa, a name): 『If a renunciate manages the affairs of the Sangha (Sangha, monastic community), it is difficult to maintain pure precepts. When these bhiksus (bhiksu, Buddhist monk) first renounce the world, they are happy to uphold pure precepts, seeking the mind of Nirvana (Nirvana, liberation), when the four kinds of danapati (danapati, donors) send offerings, these bhiksus (bhiksu, Buddhist monk) should receive these offerings, uphold pure precepts, and later not give rise to vexation.』

At that time, the World Honored One (World Honored One, a title for the Buddha), wishing to reiterate this meaning, spoke in verse:

『Holding precepts is the greatest joy, the body is free from all afflictions, sleep is peaceful, and awakening brings joy to the heart.』

At that time, the World Honored One (World Honored One, a title for the Buddha) further told Samgharaksa (Samgharaksa, a name): 『There are nine kinds of people who are constantly in the Avici (Avici, uninterrupted) Great Hell. What are the nine? First, those who consume the property of the Sangha (Sangha, monastic community); second, those who consume the property of the Buddha; third, those who kill their father; fourth, those who kill their mother; fifth, those who kill an Arhat (Arhat, enlightened being); sixth, those who break the harmony of the Sangha (Sangha, monastic community); seventh, those who break the pure precepts of a bhiksu (bhiksu, Buddhist monk); eighth, those who violate a bhiksuni (bhiksuni, Buddhist nun) practicing pure conduct; ninth, those who become an icchantika (icchantika, one who has severed their roots of goodness); these nine kinds of people are forever in hell.

『There are five kinds of people who receive retribution in two places: first, hell; second, the realm of hungry ghosts. The hells are as you have seen, these hells. The hungry ghosts are large in form. What are the five? First, those who cut off offerings to the Sangha (Sangha, monastic community); second, those who cut off food offerings to the Sangha (Sangha, monastic community); third, those who rob the offerings of the Sangha (Sangha, monastic community); fourth, those who prevent others from receiving offerings they should receive; fifth, those who speak of the Dharma as non-Dharma, and speak of non-Dharma as Dharma. These five kinds of people receive these two retributions, and if their remaining karma is not exhausted, they will receive retribution in the five paths.』

At that time, the World Honored One (World Honored One, a title for the Buddha), wishing to reiterate this meaning, spoke in verse:

『Performing evil brings about hell, creating good receives heavenly bliss, if one can cultivate the samadhi of emptiness, with the exhaustion of outflows, one attains Nirvana (Nirvana, liberation).』

At that time,

---

世尊復告僧護：「汝于海中所見龍王，受此龍身，牙甲鱗角，其狀可畏，臭穢難近，以畜生道障出家法，亦障修禪，無八解脫。雖得長壽，不能得免金翅鳥王之所食啖；命終之後，生兜率天，天中命盡，得受人身。彌勒出世，作大長者，財富巨億，為大檀越，供養供給彌勒世尊及諸比丘，四事具足。是諸長者，有五百人，同時出家，得羅漢果，功高名遠，眾所知識。是諸龍王，猶尚能得如是功德，況我弟子，如法出家，坐禪誦經，三業具足，必證涅槃！」

爾時，世尊無問自說：

「歸依佛者，　　得大吉利，　　晝夜心中， 　不離唸佛。　　歸依法者，　　得大吉利， 　晝夜心中，　　不離念法。　　歸依僧者， 　得大吉利，　　晝夜心中，　　不離念僧。」

爾時，僧護弟子五百商人，于大眾中聞佛說法，忽然驚怖，悟解無常，共相謂言：「我等從昔無量劫來，處處經歷，受生死苦，皆是無明、貪心所造。」即從座起，長跪合掌，而白佛言：「我等今日，歸依三寶，受持五戒，盡形不犯。」

爾時，世尊告僧護曰：「眾僧供養，有應得者，不應得者。何者應得？持戒滿足，出入常念，輕重等持，恐怖不犯，如是之人，應受供養。」

爾時，世尊即說偈言：

「歡喜受他施，　

【現代漢語翻譯】 現代漢語譯本 世尊再次告訴僧護（Sangharakshita）: '你于海中所見的龍王，承受這龍的身軀，牙齒、鱗甲、角都呈現出可怕的形狀，臭氣熏天難以接近，因為畜生道阻礙了出家修行的機會，也阻礙了禪修，無法獲得八解脫。雖然能夠長壽，卻不能免於被金翅鳥王（Garuda）所吞食的命運；命終之後，能夠往生到兜率天（Tushita Heaven），在兜率天壽命終結后，能夠得到人身。彌勒（Maitreya）佛出世時，會成為一個大長者，擁有巨額財富，成為一個偉大的施主，供養彌勒世尊以及眾比丘，提供衣食住行四事上的充足供給。這些長者之中，有五百人會同時出家，證得阿羅漢果位，功德高深，名聲遠揚，為眾人所熟知。這些龍王尚且能夠獲得這樣的功德，更何況我的弟子，如法出家，坐禪誦經，身口意三業都圓滿具足，必定能夠證得涅槃！'

當時，世尊不待他人發問，自己說道：

'歸依佛的人，得到極大的吉祥利益，日日夜夜心中，不離對佛的憶念。歸依法的人，得到極大的吉祥利益，日日夜夜心中，不離對法的憶念。歸依僧的人，得到極大的吉祥利益，日日夜夜心中，不離對僧的憶念。'

當時，僧護的五百名弟子，這些商人，在大眾之中聽聞佛陀說法，忽然感到驚恐，領悟到世事無常，互相說道：'我們從過去無量劫以來，處處經歷，承受生死之苦，都是因為無明和貪心所造成的。' 隨即從座位上起身，長跪合掌，對佛陀說道：'我們今日，歸依三寶（佛、法、僧），受持五戒，終身不違犯。'

當時，世尊告訴僧護說：'對於眾僧的供養，有應該得到的，也有不應該得到的。什麼樣的人應該得到供養呢？持戒圓滿，出入常懷正念，對於輕重戒律都能平等地守護，即使遇到恐怖的情況也不違犯戒律，這樣的人，才應該接受供養。'

當時，世尊說了這樣的偈語：

'歡喜接受他人的佈施，

【English Translation】 English version The World-Honored One then further told Sangharakshita: 'The Dragon King you saw in the sea, who bears this dragon body, with teeth, scales, and horns in a fearsome state, foul-smelling and difficult to approach, is obstructed from the opportunity to renounce the household life due to the animal realm, and is also hindered from practicing meditation, unable to attain the eight liberations. Although he may attain longevity, he cannot escape being devoured by the Garuda King; after his life ends, he will be reborn in Tushita Heaven, and after his life in Tushita Heaven ends, he will be able to obtain a human body. When Maitreya (Maitreya) Buddha appears in the world, he will become a great elder, possessing immense wealth, and will become a great benefactor, offering and providing Maitreya Buddha and all the Bhikkhus with the four requisites in abundance. Among these elders, there will be five hundred who will renounce the household life at the same time, attain the Arhatship, with profound merit, far-reaching fame, and known by all. These Dragon Kings are still able to attain such merit, how much more so my disciples, who renounce the household life according to the Dharma, practice meditation and recite scriptures, with body, speech, and mind all perfectly complete, will surely attain Nirvana!'

At that time, the World-Honored One, without being asked, spoke of his own accord:

'Those who take refuge in the Buddha, obtain great auspicious benefits, day and night in their hearts, never departing from the mindfulness of the Buddha. Those who take refuge in the Dharma, obtain great auspicious benefits, day and night in their hearts, never departing from the mindfulness of the Dharma. Those who take refuge in the Sangha, obtain great auspicious benefits, day and night in their hearts, never departing from the mindfulness of the Sangha.'

At that time, Sangharakshita's five hundred disciples, these merchants, hearing the Buddha's teachings in the assembly, suddenly felt alarmed, realizing the impermanence of things, and said to each other: 'We, from countless kalpas in the past, have experienced suffering in various places, all caused by ignorance and greed.' Immediately they rose from their seats, knelt with palms together, and said to the Buddha: 'Today, we take refuge in the Three Jewels (Buddha, Dharma, Sangha), and uphold the Five Precepts, never violating them for the rest of our lives.'

At that time, the World-Honored One told Sangharakshita: 'Regarding the offerings to the Sangha, there are those who should receive them, and those who should not. Who should receive offerings? Those who perfectly uphold the precepts, constantly maintain mindfulness in their actions, equally uphold the light and heavy precepts, and do not violate the precepts even in fearful situations, such people should receive offerings.'

At that time, the World-Honored One spoke this verse:

'Joyfully receiving the alms of others,'

---

三衣常知足， 　定慧修三業，　　安樂在山谷。」

爾時，世尊告僧護曰：「何者不應得？持戒不滿足，出入不念，輕重不畏，如是之人，不應受供養。」

爾時，世尊即說偈言：

「寧食大鐵丸，　　焦熱如火焰， 　破戒不應受，　　得信檀越食。」

佛告諸善男子、善女人：「聞此偈者，若得信心，樂出家者，清凈持戒，頂戴奉行。」

爾時，諸比丘白佛言：「世尊！如是等輩五百仙人，在過去世，於何法中，種諸善根？於何時中，修行道業？以何業緣，今得出家，煩惱漏盡，證阿羅漢果？如來遍知明達三世，知諸仙人所修善業，于大眾中，即說本緣。」

佛告諸比丘：「此賢劫中，過去之世，迦葉佛時，人壽二萬歲，有大長者，名曰恭意，財富巨億。于孝行中，小違父母，慚愧懺悔，即詣佛所，出家修道，習學未久，作大法師。恭意比丘，說法化度五百弟子，入山林中阿練若處，修禪定業，心生歡喜，亦教弟子俱修禪定，造作禪珍覺杖法杖，法用成就。初中后夜，精勤不息，未得觀慧，師徒相率，詳發善愿，作如是言：『我等今日，師徒相順，于迦葉如來正法之中出家修道，持戒定慧業。以此善根，愿未來世，得值釋迦，十號具足，天人中尊真實不虛，還遇和尚度我出

【現代漢語翻譯】 現代漢語譯本：

'常以三衣為滿足， 以禪定智慧修身口意三業， 安樂自在地生活在山谷中。'

當時，世尊告訴僧護（Samgharaksa）說：'什麼樣的人不應該接受供養呢？就是那些持戒不圓滿，出入不謹慎，對輕重戒律沒有敬畏之心的人，這樣的人不應該接受供養。'

當時，世尊就說了這首偈語：

'寧願吞食燒紅的鐵丸， 感受如火焰般的焦熱， 破戒之人不應接受， 信徒所施捨的食物。'

佛告訴各位善男子、善女人：'聽到這首偈語的人，如果生起信心，喜歡出家，就應該清凈地持守戒律，恭敬地奉行。'

當時，各位比丘（bhiksu）稟告佛說：'世尊！像這些五百位仙人，在過去世中，在什麼樣的佛法中，種下各種善根？在什麼時候，修行道業？因為什麼樣的業緣，現在能夠出家，煩惱斷盡，證得阿羅漢（arhat）果位？如來（tathagata）您遍知一切，明瞭通達過去、現在、未來三世，知道這些仙人所修的善業，請您在大眾之中，宣說他們的本緣。'

佛告訴各位比丘：'在這個賢劫（bhadrakalpa）中，過去的時代，迦葉佛（Kasyapa Buddha）住世時，人們的壽命有兩萬歲。當時有一位大長者，名叫恭意（Gongyi），財富無數。因為在孝道上，稍微違背了父母的心意，感到慚愧懺悔，就前往佛所，出家修道。學習不久，就成為大法師。恭意比丘說法教化了五百位弟子，進入山林中的阿練若（aranya）處，修習禪定。內心生起歡喜，也教導弟子們一起修習禪定，製作禪杖和覺杖，法用圓滿成就。他們日夜精勤不懈，雖然還沒有得到觀慧，師徒們一起發下殊勝的誓願，這樣說道：'我們今天，師徒互相順從，在迦葉如來（Kasyapa tathagata）的正法之中出家修道，持戒、修定、修慧。憑藉這些善根，愿我們在未來世，能夠遇到釋迦（Sakya），十號具足，是天人中最尊貴的，真實不虛，還能遇到和尚度我們出家。'

【English Translation】 English version:

'Content with the three robes, Cultivating the three karmas with Samadhi and wisdom, Finding peace and joy in the mountain valleys.'

At that time, the World Honored One (Bhagavan) said to Samgharaksa (僧護): 'Who should not receive offerings? Those who are not fully observant of the precepts, are not mindful in their comings and goings, and do not fear the weight of the precepts. Such people should not receive offerings.'

At that time, the World Honored One spoke this verse:

'Rather eat large iron balls, Burning hot like flames, Those who break the precepts should not receive, The food of faithful donors.'

The Buddha (Buddha) told all good men and good women: 'Those who hear this verse, if they develop faith and desire to renounce the household life, should purely uphold the precepts and respectfully practice them.'

At that time, the bhiksus (比丘) said to the Buddha: 'World Honored One! These five hundred immortals, in the past, in what Dharma did they plant various good roots? At what time did they cultivate the path? By what karmic conditions are they now able to renounce the household life, exhaust their afflictions, and attain the fruit of Arhat (阿羅漢)? The Tathagata (如來) knows all, is clear and understands the three periods of time, and knows the good deeds cultivated by these immortals. Please, in the assembly, speak of their original causes.'

The Buddha told the bhiksus: 'In this Bhadrakalpa (賢劫), in the past, during the time of Kasyapa Buddha (迦葉佛), when people's lifespan was twenty thousand years, there was a great householder named Gongyi (恭意), who had immense wealth. Because he slightly disobeyed his parents in filial conduct, he felt ashamed and repented. He then went to the Buddha and renounced the household life to cultivate the path. After studying for a short time, he became a great Dharma master. Bhiksu Gongyi taught and transformed five hundred disciples, who entered the aranya (阿練若) in the mountains to cultivate Samadhi. Their hearts were filled with joy, and they also taught their disciples to cultivate Samadhi together, making meditation staffs and awakening staffs, and their Dharma practice was accomplished. Day and night, they were diligent and unremitting. Although they had not yet attained insight, the teacher and disciples together made great vows, saying: 'Today, we, teacher and disciples, are in harmony, renouncing the household life and cultivating the path in the Proper Dharma of Kasyapa Tathagata (迦葉如來), upholding the precepts, cultivating Samadhi, and cultivating wisdom. By these good roots, may we in the future meet Sakya (釋迦), complete with the ten titles, the most honored among gods and humans, truly and not falsely, and also meet the Upadhyaya (和尚) who will ordain us.'

---

家，漏盡得道。』」

爾時復告諸大比丘：「爾時，恭意長者豈異人乎？即僧護比丘是；五百弟子，豈異人乎？今五百仙人是。因過去世迦葉佛時，所種諸善根，因發願故，今得正信，還值和上，正信出家，漏盡得道。」

爾時，世尊于大眾中，說因緣已，時四部眾，歡喜奉行。

浴室及六寺，　　二地總三𤬪， 　兩瓶涌肉泉，　　一甕刀劓鼻， 　斫舌水中立，　　立刺肉廳橛， 　駝馬白象驢，　　羝羊雙肉臺， 　肉房二繩床，　　肉稱及拘執， 　床壁肉繩索，　　廁井兩臺座， 　稚二句修山，　　兩肉須曼柱， 　花果一肉樹，　　一樹三肉柱， 　兩雙十四樹，　　兩僧兩沙彌， 　合有五十六。　　說法本因緣， 　佛因僧護說。

佛說因緣僧護經(僧護所見與世尊答事有不同，本同難改)

【現代漢語翻譯】 現代漢語譯本： 『在家，斷盡煩惱，證得阿羅漢果。』

這時，佛陀又告訴各位大比丘：『當時的恭意長者難道是別人嗎？就是現在的僧護比丘；那五百位弟子，難道是別人嗎？就是現在的五百位仙人。因為過去世迦葉佛（Kasyapa Buddha）時，所種下的各種善根，因為發願的緣故，現在得以生起正信，再次遇到和尚，以正信之心出家，斷盡煩惱，證得阿羅漢果。』

這時，世尊在大眾之中，說完因緣之後，當時的四部大眾，歡喜地信受奉行。

浴室及六寺，二地總三𤬪， 兩瓶涌肉泉，一甕刀劓鼻， 斫舌水中立，立刺肉廳橛， 駝馬白象驢，羝羊雙肉臺， 肉房二繩床，肉稱及拘執， 床壁肉繩索，廁井兩臺座， 稚二句修山，兩肉須曼柱， 花果一肉樹，一樹三肉柱， 兩雙十四樹，兩僧兩沙彌， 合有五十六。說法本因緣， 佛因僧護說。

《佛說因緣僧護經》（僧護所見與世尊答事有不同，本同難改）

【English Translation】 English version: 『At home, having exhausted all outflows, he attained the state of Arhat.』

At that time, the Buddha further told the great Bhikshus: 『Was the elder Gonyi (Gonyi, name of an elder) someone different? He is none other than the Bhikshu Sangharakshita (Sangharakshita, name of a Bhikshu) now; were the five hundred disciples someone different? They are the five hundred hermits now. Because of the various good roots planted in the past during the time of Kasyapa Buddha (Kasyapa Buddha, name of a past Buddha), and because of their vows, they now attain right faith, encounter their preceptor again, leave home with right faith, exhaust all outflows, and attain the state of Arhat.』

At that time, after the World-Honored One (世尊) explained the causes and conditions to the assembly, the fourfold assembly (四部眾) joyfully accepted and practiced it.

A bathhouse and six temples, two lands, a total of three... Two bottles gushing with springs of flesh, one jar with a nose cut off by a knife, A tongue being cut off, standing in water, standing impaled on a meat hall's stake, Camels, horses, white elephants, donkeys, rams, double platforms of flesh, A meat room, two rope beds, a meat scale and restraints, Bed walls, meat ropes, a toilet well, two platforms, Immature two-line cultivated mountain, two flesh Suman columns, Flowers and fruits, one flesh tree, one tree with three flesh pillars, Two pairs of fourteen trees, two monks, two novices, A total of fifty-six. The fundamental causes and conditions of the Dharma teaching, The Buddha spoke because of Sangharakshita.

The Sutra of Causes and Conditions Spoken by the Buddha about Sangharakshita (There are differences between what Sangharakshita saw and what the World-Honored One answered, the original is the same but difficult to change)

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