T17n0754_佛說未曾有因緣經
大正藏第 17 冊 No. 0754 佛說未曾有因緣經
No. 754
佛說未曾有因緣經卷上
蕭齊沙門釋曇景譯
如是我聞：
一時佛在舍衛國祇樹給孤獨園。爾時世尊告目犍連：「汝今往彼迦毗羅城，問訊我父閱頭檀王並我姨母波阇波提，及三叔父斛飯王等，因復慰喻羅睺羅母耶輸陀羅，令割恩愛放羅睺羅，令作沙彌修習聖道。所以者何？母子恩愛，歡樂須臾，死墮地獄，母之與子各不相知，窈窈冥冥，永相離別，受苦萬端，後悔無及；羅睺得道，當還度母，永絕生老病死根本，得至涅槃，如我今也。」
目連受命，即入禪定，譬如力士屈伸臂頃到迦毗羅城凈飯王所，而白王言：「世尊慇勤，致問無量，起居輕利、氣力安不？」及大夫人波阇波提，並三叔父斛飯王等，問訊起居，亦復如是。
時耶輸陀羅聞佛遣使來至王所，未知意趣，即遣青衣，令參訊息。青衣還白：「世尊遣使，取羅睺羅，度為沙彌。」耶輸陀羅聞是訊息，將羅睺羅登上高樓，約敕監官，關閉門合，悉令堅牢。
時大目連，既到宮門，不能得入，又無人通，即以神力飛上高樓，至耶輸陀羅坐前而立。耶輸陀羅見目連來，憂喜交集，迫不得已，即起恭敬，禮拜問訊：「冒涉遠途
【現代漢語翻譯】 現代漢語譯本 《佛說未曾有因緣經》捲上
蕭齊沙門釋曇景譯
如是我聞：
一時，佛在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，世尊告訴目犍連（Maudgalyayana）: 『你現在前往迦毗羅城（Kapilavastu），問候我的父親閱頭檀王（Suddhodana），以及我的姨母波阇波提（Prajapati），還有三位叔父斛飯王（Dronodana）等，並勸慰羅睺羅（Rahula）的母親耶輸陀羅（Yasodhara），讓她割捨恩愛，放羅睺羅出家，讓他做沙彌修習聖道。為什麼呢？母子恩愛，歡樂只是短暫的，死後墮入地獄，母親和兒子互不相知，幽暗不明，永遠分離，承受萬般痛苦，後悔也來不及了；羅睺羅得道之後，應當回來度化母親，永遠斷絕生老病死的根本，得至涅槃（Nirvana），就像我今天一樣。』
目連（Maudgalyayana）接受佛的命令，立即進入禪定，就像力士伸縮手臂一樣，瞬間到達迦毗羅城（Kapilavastu）凈飯王（Suddhodana）的住所，對國王說：『世尊慇勤問候，致以無量敬意，問候您起居是否輕便安適，身體是否安康？』又向大夫人波阇波提（Prajapati），以及三位叔父斛飯王（Dronodana）等，問候起居，也是如此。
當時，耶輸陀羅（Yasodhara）聽說佛派使者來到王宮，不知道是什麼意圖，就派一個侍女去打聽訊息。侍女回來稟告說：『世尊派使者來，是爲了帶走羅睺羅（Rahula），度他出家做沙彌。』耶輸陀羅（Yasodhara）聽到這個訊息，就帶著羅睺羅（Rahula）登上高樓，告誡監管人員，把門窗全部關好，務必堅固。
當時，大目連（Maha Maudgalyayana）來到宮門，無法進入，又沒有人通報，就用神通飛上高樓，來到耶輸陀羅（Yasodhara）面前站立。耶輸陀羅（Yasodhara）看見目連（Maudgalyayana）到來，憂愁和喜悅交織在一起，不得已，只好起身恭敬地禮拜問訊：『您不遠萬里而來，'
【English Translation】 English version The Sutra of Cause and Condition of the Unprecedented Spoken by the Buddha
No. 754
The Sutra of Cause and Condition of the Unprecedented Spoken by the Buddha, Volume 1
Translated by the Shramana Shi Tan Jing of the Xiao Qi Dynasty
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in the country of Shravasti (Sravasti Jetavana Anathapindika-arama). At that time, the World Honored One told Maudgalyayana (Maudgalyayana): 'You should now go to the city of Kapilavastu (Kapilavastu) to inquire after my father, King Suddhodana (Suddhodana), as well as my aunt Prajapati (Prajapati), and my three uncles, King Dronodana (Dronodana), and so on. Also, console Rahula's (Rahula) mother, Yasodhara (Yasodhara), and persuade her to relinquish her love and affection and allow Rahula to become a Shramanera (novice monk) to cultivate the holy path. Why is this so? The love between mother and son brings joy only for a short time. After death, they fall into hell, where mother and son do not recognize each other. In darkness and obscurity, they are forever separated, enduring endless suffering, and regret comes too late. When Rahula attains enlightenment, he should return to liberate his mother, forever severing the root of birth, old age, sickness, and death, and attain Nirvana (Nirvana), just as I am doing today.'
Maudgalyayana (Maudgalyayana) received the Buddha's command and immediately entered into Samadhi (meditative state). As quickly as a strong man bends and stretches his arm, he arrived at King Suddhodana's (Suddhodana) residence in the city of Kapilavastu (Kapilavastu) and said to the king: 'The World Honored One sends his earnest regards and boundless respect, inquiring whether your movements are light and comfortable and whether your strength is well.' He also inquired after the well-being of the Great Lady Prajapati (Prajapati) and the three uncles, King Dronodana (Dronodana), and so on, in the same manner.
At that time, Yasodhara (Yasodhara), hearing that the Buddha had sent a messenger to the palace but not knowing his intention, sent a maidservant to inquire about the news. The maidservant returned and reported: 'The World Honored One has sent a messenger to take Rahula (Rahula) to become a Shramanera (novice monk).' Upon hearing this news, Yasodhara (Yasodhara) took Rahula (Rahula) up to a high tower, instructing the guards to close and secure all the doors and windows.
At that time, Maha Maudgalyayana (Maha Maudgalyayana), arriving at the palace gate, could not enter, and no one announced his arrival. He then used his supernatural powers to fly up to the high tower and stood before Yasodhara (Yasodhara). Seeing Maudgalyayana (Maudgalyayana) arrive, Yasodhara (Yasodhara) was filled with both sorrow and joy. Compelled by the circumstances, she rose and respectfully bowed, inquiring: 'You have come from afar,'
，得無勞也？」敕為敷座，請目連坐。問目連曰：「世尊無恙，教化眾生，不勞神也？遣上人來，欲何所為？」
目連白曰：「太子羅睺年已九歲，應令出家修學聖道。所以者何？母子恩愛，少時如意，一旦命終，墮三惡道，恩愛離別，窈窈冥冥，母不知子、子不知母；羅睺得道，當還度母，永度生老病死憂患，得至涅槃，如佛今也。」
耶輸陀羅答目連曰：「釋迦如來為太子時，娶我為妻，奉事太子如事天神曾無一失，共為夫婦未滿三年，舍五欲樂，騰越宮城逃至王田。王身往迎，違戾不從，乃遣車匿白馬令還，自要道成，誓願當歸。披鹿皮衣，譬如狂人，隱居山澤，勤苦六年，得佛還國，都不見親，忘忽恩舊，劇于路人，遠離父母，寄居他邦，使我母子守孤抱窮，無有生賴，唯死是從。人命至重，不能自刑，懷毒抱恨，強存性命，雖居人類，不如畜生，禍中之禍，豈有是哉？今復遣使，欲求我子為其眷屬，何酷如之？太子成道，自言慈悲；慈悲之道，應安樂眾生，今反離別人之母子。苦中之甚，莫若恩愛離別之苦，以是推之，何慈之有？」白目連曰：「還向世尊宣我所陳。」
時大目連更以方便種種因緣，隨宜諫喻，反覆再三。耶輸陀羅，絕無聽意，辭退還到凈飯王所，具宣上事。
王
【現代漢語翻譯】 現代漢語譯本：『您沒有感到疲勞吧？』國王敕令鋪設座位，請目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）入座。國王問目連：『世尊（Bhagavan，對佛陀的尊稱）安好嗎？教化眾生，沒有勞神吧？派遣上人前來，有何用意？』 目連回答說：『太子羅睺羅（Rahula，釋迦牟尼佛的兒子）年已九歲，應該讓他出家修學聖道。為什麼呢？母子恩愛，年少時如意，一旦命終，墮入三惡道（three evil destinies，地獄、餓鬼、畜生），恩愛離別，幽暗不明，母親不知兒子，兒子不知母親；羅睺羅得道，應當回來度化母親，永遠脫離生老病死憂患，得至涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），如同佛陀現在一樣。』 耶輸陀羅（Yasodhara，釋迦牟尼佛的妻子，羅睺羅的母親）對目連說：『釋迦如來（Sakyamuni Buddha，釋迦牟尼佛的另一種稱謂）做太子時，娶我為妻，侍奉太子如同侍奉天神，沒有一絲一毫的過失，共同為夫婦未滿三年，就捨棄五欲之樂，翻越宮城逃到王田。國王親自去迎接，他違抗不從，於是派遣車匿（Chandaka，釋迦牟尼佛出家時的侍從）和白馬返回，自己立誓道成之後，誓願回來。他披著鹿皮衣，就像個瘋子一樣，隱居山澤，勤苦六年，成佛后回到國家，都不來看望親人，忘卻恩情舊誼，比路人還不如，遠離父母，寄居他鄉，使我們母子守著孤單，抱著貧窮，沒有活下去的依靠，只有一死而已。人命至關重要，不能自殺，懷著怨恨，強撐著性命，雖然身在人類之中，卻不如畜生，禍患中的禍患，怎麼會有這樣的事呢？現在又派遣使者，想要我的兒子做他的眷屬，怎麼如此殘酷？太子成道，自稱慈悲；慈悲之道，應該安樂眾生，現在反而離散別人母子。痛苦之中，沒有比恩愛離別更痛苦的了，由此推斷，哪裡有慈悲可言？』她對目連說：『回去向世尊宣說我所陳述的話。』 當時大目連（Mahamaudgalyayana，大目犍連，目連的全稱）再次用種種方便因緣，隨順時機勸諫開導，反反覆覆再三勸說。耶輸陀羅，完全沒有聽從的意思，辭別目連回到凈飯王（Suddhodana，釋迦牟尼佛的父親）那裡，詳細地稟告了以上的事情。 國王
【English Translation】 English version: 'Are you not weary?' The king ordered a seat to be prepared and invited Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers) to sit. The king asked Maudgalyayana: 'Is the Bhagavan (a respectful title for the Buddha) well? Is he not weary in teaching and transforming sentient beings? What is the purpose of sending the venerable one here?' Maudgalyayana replied: 'Prince Rahula (the son of Sakyamuni Buddha) is now nine years old and should be allowed to leave home and study the holy path. Why? Because the love between mother and son, though pleasant in youth, will end when one dies and falls into the three evil destinies (hell, hungry ghosts, and animals). Love will be separated, and in the darkness, the mother will not know the son, nor the son the mother. If Rahula attains the Way, he should return to liberate his mother, forever freeing her from the sorrows of birth, old age, sickness, and death, and attaining Nirvana (a state of liberation from the cycle of birth and death), just as the Buddha is now.' Yasodhara (the wife of Sakyamuni Buddha and the mother of Rahula) said to Maudgalyayana: 'When Sakyamuni Buddha was a prince, he married me. I served him as if he were a god, never making a single mistake. We were husband and wife for less than three years when he abandoned the pleasures of the five desires, leaped over the palace walls, and fled to Wangtian. The king himself went to welcome him back, but he refused to comply. So, he sent Chandaka (the attendant of Sakyamuni Buddha when he left home) and the white horse back, vowing to return after attaining the Way. He wore deerskin clothes, like a madman, and lived in seclusion in the mountains and marshes, diligently practicing for six years. After becoming a Buddha, he returned to the country but did not visit his relatives, forgetting kindness and old friendships, worse than a stranger. He abandoned his parents and lived in another country, leaving my son and me to guard our loneliness and embrace poverty, with no means of survival except death. Human life is precious, and I cannot kill myself. Holding onto resentment, I force myself to live. Although I live among humans, I am worse off than livestock. What greater misfortune could there be? Now he sends a messenger again, wanting my son to be his follower. How cruel is that? The prince attained the Way and claims to be compassionate. The path of compassion should bring peace and happiness to sentient beings, but now he separates a mother from her son. Among all sufferings, none is greater than the suffering of separation from loved ones. Based on this, where is the compassion?' She said to Maudgalyayana: 'Return and tell the World-Honored One what I have said.' At that time, Mahamaudgalyayana (the full name of Maudgalyayana) again used various skillful means and causes and conditions, advising and exhorting her according to the situation, repeatedly and again. Yasodhara had no intention of listening at all. She bid farewell to Maudgalyayana and returned to King Suddhodana (the father of Sakyamuni Buddha), reporting the above matters in detail. The king
聞是已，令喚夫人波阇波提，王告夫人：「我子悉達遣目連來迎取羅云，欲令入道修學聖法。耶輸陀羅，女人愚癡未解法要，心堅意固纏著恩愛，情無縱舍。卿可往彼重諫謝之，令其心悟。」
時大夫人即便將侍從五百青衣，往至耶輸陀羅所住宮中，種種方便隨宜諫喻，反覆再三。耶輸陀羅，猶故不聽，白夫人曰：「我在家時，八國諸王競來見求，父母不許。所以者何？釋迦太子才藝過人，是故父母以我配之。太子爾時知不住世出家學道，何故慇勤苦求我耶？夫人娶婦正為恩好，聚集歡樂萬世相承，子孫相續紹繼宗嗣，世之正禮太子既去，復求羅睺欲令出家，永絕國嗣，有何義哉？」爾時皇后，聞是語已，默然無言，不知所云。
爾時世尊即遣化人空中告言：「耶輸陀羅！汝頗憶念往古世時誓願事不？釋迦如來當爾之時為菩薩道，以五百銀錢從汝買得五莖蓮華，上定光佛。時汝求我，世世所生共為夫妻。我不欲受，即語汝言：『我為菩薩，累劫行愿，一切佈施，不逆人意。汝能爾者，聽為我妻。』汝立誓言：『世世所生，國城妻子及與我身，隨君施與，誓無悔心。』而今何故愛惜羅睺，不令出家學聖道耶？」耶輸陀羅聞是語已，霍然還識宿業因緣，往事明瞭如昨所見，愛子之情自然消歇，遣喚目連懺悔辭
【現代漢語翻譯】 現代漢語譯本：聽了這些話，國王便命人召來夫人波阇波提（Mahapajapati，釋迦牟尼的姨母），告訴夫人：『我的兒子悉達多（Siddhartha，釋迦牟尼的本名）派目連（Maudgalyayana，釋迦牟尼的弟子，以神通著稱）來接羅云（Rahula，釋迦牟尼的兒子），想讓他出家修習聖法。耶輸陀羅（Yasodhara，羅云的母親，釋迦牟尼的妻子），女人家愚昧無知，不明白佛法的精要，心意堅定固執，纏綿于恩愛之中，感情上不肯放手。你可前往她的住所，再次勸說她，讓她醒悟。』 當時，大夫人立刻帶領五百名青衣侍女，前往耶輸陀羅所居住的宮中，用各種方便的方法，適當地勸諫開導，反覆多次。耶輸陀羅仍然不聽從，對夫人說：『我未出嫁時，八個國家的諸位國王都來求親，我的父母都沒有答應。這是為什麼呢？因為釋迦太子（Siddhartha，釋迦牟尼的本名）的才藝超過常人，所以我的父母才把我許配給他。太子當時明明知道自己不會長久住在家中，終究要出家修道，為什麼還要慇勤地苦苦追求我呢？夫人娶妻，本是爲了恩愛，聚集歡樂，世代相傳，子孫相繼，繼承宗嗣，這是世間的正理。太子既然已經離去，又要讓羅睺（Rahula，釋迦牟尼的兒子）出家，永遠斷絕了國家的後嗣，這有什麼道理呢？』當時，皇后聽了這些話，沉默不語，不知該說什麼好。 這時，世尊（Lord Buddha）便派遣化身在空中說道：『耶輸陀羅（Yasodhara）！你還記得往昔世時的誓願嗎？釋迦如來（Shakyamuni Tathagata）當時還是菩薩（Bodhisattva）的時候，用五百銀錢從你那裡買得了五莖蓮花，供養定光佛（Dipankara Buddha）。當時你請求我，希望生生世世都結為夫妻。我不想接受，就對你說：『我身為菩薩，累劫修行，一切佈施，不違揹他人的意願。你如果能做到這樣，就聽憑你做我的妻子。』你立下誓言：『生生世世，我的國城、妻子以及我的身體，都隨你佈施，我發誓絕無後悔之心。』而今為什麼又愛惜羅睺（Rahula），不讓他出家修習聖道呢？』耶輸陀羅聽了這些話，頓時回憶起前世的因緣，往事清晰明瞭，如同昨日所見，愛子之情自然消退，於是派人叫來目連（Maudgalyayana），懺悔謝罪。
【English Translation】 English version: Having heard this, the king ordered that Lady Mahapajapati (Mahapajapati, stepmother of Siddhartha) be summoned. The king told the lady, 'My son Siddhartha (Siddhartha, the original name of Shakyamuni) has sent Maudgalyayana (Maudgalyayana, a disciple of Shakyamuni, known for his supernatural powers) to fetch Rahula (Rahula, the son of Shakyamuni), wishing him to enter the path and study the sacred Dharma. Yasodhara (Yasodhara, the mother of Rahula, the wife of Shakyamuni), being a woman, is foolish and ignorant, not understanding the essentials of the Dharma. Her heart is firm and stubborn, clinging to love and affection, unwilling to let go emotionally. You should go to her residence and repeatedly advise her, so that she may awaken.' At that time, the Great Lady immediately led five hundred blue-clad attendants to the palace where Yasodhara resided, using various expedient means to appropriately advise and enlighten her, repeatedly and thoroughly. Yasodhara still refused to listen, and said to the lady, 'When I was unmarried, kings from eight countries came seeking my hand in marriage, but my parents did not agree. Why is that? Because Prince Siddhartha (Siddhartha, the original name of Shakyamuni) possessed talents and skills surpassing others, therefore my parents betrothed me to him. The prince knew at that time that he would not remain in the world for long, and would eventually leave home to cultivate the Way. Why then did he diligently and earnestly seek me? A husband takes a wife for love and affection, gathering joy and happiness, passing it down through generations, with descendants continuing the lineage. This is the proper order of the world. Now that the prince has already departed, he seeks to have Rahula (Rahula, the son of Shakyamuni) leave home, forever severing the line of succession for the kingdom. What is the meaning of this?' At that time, the queen, having heard these words, remained silent, not knowing what to say. At this moment, the World Honored One (Lord Buddha) sent a manifested being to proclaim in the sky, 'Yasodhara (Yasodhara)! Do you still remember the vows you made in past lives? When Shakyamuni Tathagata (Shakyamuni Tathagata) was then on the Bodhisattva (Bodhisattva) path, he bought five lotus flowers from you for five hundred silver coins, offering them to Dipankara Buddha (Dipankara Buddha). At that time, you requested me, hoping to be husband and wife in every lifetime. I did not want to accept, and said to you, 'As a Bodhisattva, I cultivate for countless eons, giving everything away, never going against the wishes of others. If you can do this, then I will allow you to be my wife.' You made a vow, 'In every lifetime, my kingdom, wife, children, and even my body, I will give away as you wish, vowing never to regret it.' Why then do you now cherish Rahula (Rahula), not allowing him to leave home to study the sacred Dharma?' Having heard these words, Yasodhara suddenly recalled the causes and conditions of her past lives. The past events became clear and distinct, as if seen yesterday. The love for her son naturally subsided, and she sent for Maudgalyayana (Maudgalyayana), repenting and apologizing.
謝，捉羅睺手付囑目連。與子離別，涕淚交流。
爾時羅睺見母愁苦，長跪合掌，辭謝母言：「愿母莫愁，羅睺今往定省世尊；尋爾當還，與母相見。」
時凈飯王為欲安慰耶輸陀羅令其喜故，即時召集國中豪族而告之言：「金輪王子，今當往彼舍婆提國，從佛世尊出家學道。煩卿人人各遣一子，隨從我孫。」咸皆：「唯然。奉大王命。」即時合集有五十人，隨從羅睺往到佛所，頭面作禮。
佛使阿難剃羅睺頭及其五十諸公王子，悉令出家。命舍利弗為其和上，大目犍連作阿阇梨，授十戒法，便為沙彌。羅睺幼稚，習樂傲慢，耽著嬉戲，不樂聽法。佛數告敕，恒不從用，非可如何。
爾時，舍衛國波斯匿王聞佛子羅睺出家為沙彌，與其群臣、夫人、太子、後宮采女、婆羅門、居士，恭敬圍繞，于其晨朝來詣佛所，禮拜問訊，並看佛子羅睺沙彌，各一面坐，佛為說法。王及群臣憍傲習樂，不堪苦坐聽佛說法，辭退欲還。爾時世尊知王始悟、信根未立，將欲開悟王及群臣，為利益故，告阿難曰：「汝可往召沙彌羅云及其眷屬，悉皆令集聽佛說法。」阿難往召，須臾皆集。
佛告王曰：「且待須臾，聽我說法。」
王叉手曰：「今我此身習樂來久，不堪苦坐，愿佛垂恕。」
佛
【現代漢語翻譯】 現代漢語譯本：羅睺（佛陀之子，意為『覆障』）告別，捉住羅睺的手，囑託目連（佛陀十大弟子之一，以神通著稱）。與兒子離別，耶輸陀羅（羅睺之母，意為『持譽』）涕淚交流。
這時，羅睺見母親如此愁苦，長跪合掌，辭別母親說：『愿母親不要憂愁，羅睺現在去拜見世尊（對佛陀的尊稱，意為『世間尊貴的人』）；不久之後就會回來，與母親相見。』
當時，凈飯王（釋迦牟尼佛之父）爲了安慰耶輸陀羅，讓她高興，立即召集國中的豪族，告訴他們說：『金輪王子（指羅睺），現在將要前往舍婆提國（古印度城市，意為『豐饒』），跟隨佛世尊出家學道。麻煩各位每人各派一個兒子，跟隨我的孫子。』眾人都說：『遵命。』立即集合了五十人，跟隨羅睺前往佛陀所在之處，頂禮膜拜。
佛陀讓阿難（佛陀十大弟子之一，以多聞第一著稱）剃度羅睺的頭髮，以及那五十位王子，全部讓他們出家。命令舍利弗（佛陀十大弟子之一，以智慧第一著稱）作為他們的和尚（出家僧侶的老師），大目犍連（佛陀十大弟子之一，以神通第一著稱）作為他們的阿阇梨（教授戒律的老師），授予他們十戒法，讓他們成為沙彌（出家男子，意為『勤策』）。羅睺年幼，習慣了享樂和傲慢，沉迷於嬉戲，不喜歡聽法。佛陀多次告誡他，他始終不聽從，實在沒有辦法。
這時，舍衛國（古印度城市）的波斯匿王（舍衛國國王）聽說佛陀的兒子羅睺出家做了沙彌，與他的群臣、夫人、太子、後宮的采女、婆羅門（古印度祭司階層）、居士（在家信徒），恭敬地圍繞著他，在早晨來到佛陀所在之處，禮拜問訊，並觀看佛陀的兒子羅睺沙彌，各自在一旁坐下，佛陀為他們說法。國王和群臣習慣了享樂和傲慢，不能忍受長時間的靜坐聽佛陀說法，告辭想要回去。這時，世尊知道國王剛剛開始領悟、信根尚未穩固，想要開導國王和群臣，爲了利益他們，告訴阿難說：『你可以去召沙彌羅云（羅睺的別名）以及他的眷屬，全部讓他們來聽佛陀說法。』阿難前去召集，一會兒全部都來了。
佛陀告訴國王說：『請稍等片刻，聽我說法。』
國王叉手說：『我此身習慣了享樂已經很久了，不能忍受長時間的靜坐，希望佛陀寬恕。』
佛
【English Translation】 English version: 羅睺 (Luohou) (son of the Buddha, meaning 'Rahula' or 'fetter') bid farewell, holding Luohou's hand, entrusting 目連 (Mujianlian) (one of the ten major disciples of the Buddha, known for his supernatural powers). Parting with her son, 耶輸陀羅 (Yeshutaluo) (Luohou's mother, meaning 'Yashodhara' or 'fame holder') shed tears.
At this time, seeing his mother so distressed, Luohou knelt down with his palms together, bidding farewell to his mother, saying, 'May mother not be sad, Luohou is now going to pay respects to 世尊 (Shizun) (a respectful title for the Buddha, meaning 'World Honored One'); I will return soon and meet with mother.'
At that time, 凈飯王 (Jingfanwang) (Suddhodana, father of Shakyamuni Buddha), in order to comfort 耶輸陀羅 (Yeshutaluo) and make her happy, immediately summoned the powerful clans in the country and told them, 'The 金輪王子 (Jinlun wangzi) (Golden Wheel Prince, referring to Luohou) is now going to 舍婆提國 (Sheweiguo) (Shravasti, an ancient Indian city, meaning 'abundance') to follow the Buddha 世尊 (Shizun) to renounce the world and learn the Way. I trouble each of you to send one son to follow my grandson.' They all said, 'As you command.' Immediately, fifty people were gathered to follow Luohou to the place where the Buddha was, prostrating themselves in reverence.
The Buddha had 阿難 (Anan) (Ananda, one of the ten major disciples of the Buddha, known as the foremost in hearing) shave Luohou's head and the heads of those fifty princes, making them all renounce the world. He ordered 舍利弗 (Shelifu) (Sariputra, one of the ten major disciples of the Buddha, known as the foremost in wisdom) to be their 和尚 (heshang) (teacher of ordained monks), and 大目犍連 (Damujianlian) (Mahamaudgalyayana, one of the ten major disciples of the Buddha, known as the foremost in supernatural powers) to be their 阿阇梨 (achali) (teacher who teaches precepts), bestowing upon them the ten precepts, making them 沙彌 (shami) (shramanera, novice monk, meaning 'diligent'). Luohou was young, accustomed to pleasure and arrogance, indulging in play, and not fond of listening to the Dharma. The Buddha repeatedly admonished him, but he never listened, and there was nothing to be done.
At this time, 波斯匿王 (Bosiniwang) (King Prasenajit of Shravasti), of 舍衛國 (Sheweiguo) (Shravasti, an ancient Indian city), heard that the Buddha's son Luohou had renounced the world and become a 沙彌 (shami), and with his ministers, consorts, crown prince, palace maids, 婆羅門 (poluomen) (Brahmins, the priestly class in ancient India), and 居士 (jushi) (lay devotees), respectfully surrounded him, and came to the place where the Buddha was in the morning, paying respects and inquiring, and watching the Buddha's son, the 沙彌 (shami) Luohou, each sitting on one side, the Buddha expounded the Dharma for them. The king and his ministers were accustomed to pleasure and arrogance, unable to endure sitting for a long time listening to the Buddha expounding the Dharma, and bid farewell, wanting to return. At this time, the 世尊 (Shizun) knew that the king had just begun to understand, and his roots of faith were not yet firm, wanting to enlighten the king and his ministers, for their benefit, told 阿難 (Anan), 'You can go and summon the 沙彌 (shami) 羅云 (Luoyun) (Rahula's other name) and his retinue, and have them all come to listen to the Buddha expounding the Dharma.' 阿難 (Anan) went to summon them, and in a moment they all came.
The Buddha told the king, 'Please wait a moment and listen to me expound the Dharma.'
The king clasped his hands and said, 'My body has been accustomed to pleasure for a long time, and I cannot endure sitting for a long time, I hope the Buddha will forgive me.'
The Buddha
告王曰：「此不為苦。所以者何？前身種福，今為人王，常處深宮五欲恣意，出入導從腳不觸地，何名為苦？三界之苦莫若地獄、畜生、餓鬼、諸難等苦，如此諸苦前已曾說。」
佛告羅云：「佛世難值，法難得聞，人命難保，得道亦難。子今既得人身、值佛在世，何故懈怠不聽法耶？」
羅云白佛：「佛法精妙，小兒意粗，安能聽受世尊法也？前已數聞，尋復忘失，徒勞精神無所一獲。及今少年，且放情肆意，至年大時，自當小差堪任受法。」
佛告羅云：「萬物無常，身亦難保，汝能保命至年大不？」
「唯然世尊！羅云不能；佛豈不能保子命耶？」
佛語羅云：「我尚不能自保，豈保汝也？」
羅云白佛：「徒勞聽法，既不得道，聞法之功何益於人？」
佛告羅云：「聽法之功，雖於今身不能得道，五道受身多所利益。如我前說，波若智慧，亦名甘露，亦名良藥，亦名橋樑，亦名大船，汝不聞乎？」
羅云白佛：「唯然。世尊！」
時波斯匿王長跪合掌，白天尊曰：「如佛所說，波若智慧有四種名，其義云何？愿佛哀愍，為我說之。」
佛告王言：「欲得聞者，著心諦聽，吾今說之。」
佛言：「憶念過去無數劫時，毗摩大國徙陀山中有
【現代漢語翻譯】 現代漢語譯本 國王說：『這算不上是苦。為什麼呢？前世種了福，今生做了人王，常住在深深的宮殿里，五種慾望隨意滿足，出入都有人引導跟隨，腳不沾地，怎麼能說是苦呢？三界（欲界、色界、無色界）的苦，沒有比地獄、畜生、餓鬼以及各種災難更苦的了，這些苦難之前已經說過了。』 佛陀告訴羅云（Rahula）：『佛出世很難遇到，佛法很難聽聞，人的生命難以保全，得道也很難。你現在已經得到了人身，又遇到佛在世，為什麼懈怠不聽聞佛法呢？』 羅云（Rahula）對佛說：『佛法精妙深奧，小孩子心意粗糙，怎麼能聽懂世尊的佛法呢？之前已經聽過很多次了，很快又忘記了，白費精神，一無所獲。現在還年輕，就放縱一下自己的心意，等到年紀大了，自然會稍微好一些，能夠接受佛法。』 佛陀告訴羅云（Rahula）：『萬物都是無常的，自身也難以保全，你能保證活到年紀大的時候嗎？』 羅云（Rahula）說：『是的，世尊！我不能保證。難道佛陀您不能保住我的性命嗎？』 佛陀對羅云（Rahula）說：『我尚且不能保全自己，怎麼能保全你呢？』 羅云（Rahula）對佛說：『白費力氣聽聞佛法，既然不能得道，聽聞佛法的功德對人有什麼益處呢？』 佛陀告訴羅云（Rahula）：『聽聞佛法的功德，即使今生不能得道，在五道（地獄、餓鬼、畜生、人、天）輪迴中也能得到很多利益。就像我之前說的，般若（Prajna）智慧，也叫做甘露，也叫做良藥，也叫做橋樑，也叫做大船，你沒聽過嗎？』 羅云（Rahula）對佛說：『聽過，世尊！』 當時，波斯匿王（Prasenajit）長跪合掌，對世尊說：『如佛所說，般若（Prajna）智慧有四種名稱，它們的含義是什麼呢？希望佛陀慈悲，為我解說。』 佛陀告訴國王說：『想要聽聞的人，專心致志地聽，我現在就為你說。』 佛說：『回憶過去無數劫時，毗摩（Vima）大國徙陀（Siddha）山中有一位……』
【English Translation】 English version The king said: 'This is not suffering. Why? In a previous life, I planted blessings, and in this life, I am a king, constantly residing in a deep palace, indulging in the five desires at will. When I go out and come in, I am guided and followed, and my feet do not touch the ground. How can this be called suffering? Among the sufferings of the Three Realms (Desire Realm, Form Realm, Formless Realm), none is greater than the sufferings of hell, animals, hungry ghosts, and various calamities. These sufferings have been mentioned before.' The Buddha said to Rahula: 'It is difficult to encounter a Buddha in the world, difficult to hear the Dharma, difficult to preserve human life, and difficult to attain enlightenment. Now that you have obtained a human body and encountered the Buddha in the world, why are you lazy and not listening to the Dharma?' Rahula said to the Buddha: 'The Buddha's Dharma is profound and subtle, but a child's mind is coarse. How can I understand the World Honored One's Dharma? I have heard it many times before, but I quickly forget it, wasting my energy and gaining nothing. Now that I am young, let me indulge my desires. When I am older, I will naturally be a little better and able to receive the Dharma.' The Buddha said to Rahula: 'All things are impermanent, and the body is also difficult to preserve. Can you guarantee that you will live to be old?' Rahula said: 'Yes, World Honored One! I cannot guarantee it. Can the Buddha not preserve my life?' The Buddha said to Rahula: 'I cannot even preserve myself, how can I preserve you?' Rahula said to the Buddha: 'It is a waste of effort to listen to the Dharma. Since I cannot attain enlightenment, what benefit does listening to the Dharma bring to people?' The Buddha said to Rahula: 'The merit of listening to the Dharma, even if you cannot attain enlightenment in this life, will bring many benefits in the five paths of rebirth (hell, hungry ghosts, animals, humans, gods). As I said before, Prajna wisdom is also called nectar, also called good medicine, also called a bridge, and also called a great ship. Have you not heard of this?' Rahula said to the Buddha: 'Yes, World Honored One!' At that time, King Prasenajit knelt down with his palms together and said to the World Honored One: 'As the Buddha said, Prajna wisdom has four names. What are their meanings? May the Buddha have compassion and explain them to me.' The Buddha said to the king: 'Those who wish to hear, listen attentively, and I will now tell you.' The Buddha said: 'Recalling countless kalpas in the past, in the Vima great country, on Mount Siddha, there was a...'
一野干，有師子王追逐欲食，野干惶怖奔走墮一丘井，不能得出經於三日，開心分死而說偈言：
「『禍哉今日苦所逼， 便當沒命于丘井， 一切萬物皆無常， 恨不以身喂師子。 嗚呼奈何罪厄身， 貪惜軀命無功死， 無功而死尚可恨， 況復臭身污人水。 南無懺悔十方佛， 表知我心凈無已， 前世所造三業罪， 愿於今身償令畢。 眾罪畢了三業凈， 其心不動念真實， 從是世世遭明師， 如法修行速成佛。』 時天帝釋聞佛名， 肅然毛豎念古佛， 自惟孤露無師導， 耽著五欲自沉沒， 不能得出恩愛獄， 思惟感切目下淚， 即與諸天八萬眾， 飛下詣井欲問訊。 乃見野干在井底， 兩手攀土不能出， 天帝復自思念言： 『聖人應現無方術， 今我雖見野干形， 斯必菩薩非凡器。 今當請問除我疑， 並令諸天得聞法。』
「天帝曰：
「『不聞聖教曠大久， 常處幽冥無師導， 仁者向說非凡語， 愿為諸天宣法教。』 於時野干仰答曰： 『汝為天帝無教訓， 不知時宜甚癡傲， 法師在下自處上， 都不修敬問法要， 法水清凈能濟人，
【現代漢語翻譯】 現代漢語譯本 從前，有一隻野干（Jackal），被師子王（Lion King）追趕想要吃掉它。野干非常害怕，拚命奔跑，不小心掉進了一個土丘上的井裡，無法出來，過了三天。它心想自己快要死了，於是說了一段偈語： 『真是禍不單行，今天被困苦逼迫，就要喪命在這土丘井裡了。 一切萬物都是無常的，真後悔沒有用自己的身體喂師子王。 唉，我的罪孽深重啊，貪生怕死，最終無功而死。 無功而死已經很可恨了，更何況我這臭身還要污染這井水。 南無（Namo，皈依）！我向十方佛（Buddha of ten directions）懺悔，表明我的內心清凈無染。 愿我前世所造的身、口、意三業（Three Karmas）之罪，在今生全部償還完畢。 眾罪消盡，三業清凈，內心不動搖，念頭真實。 從此以後，生生世世都能遇到明師（Wise teacher），如法修行，迅速成佛。』 當時，天帝釋（Śakra，King of Gods）聽到了佛的名號，肅然起敬，汗毛都豎起來了，想起了過去的佛。 他獨自思量，自己孤陋寡聞，沒有老師引導，沉迷於五欲（Five desires）之中，無法擺脫恩愛之獄，思緒萬千，流下了眼淚。 於是，他帶著八萬諸天（Gods），飛到井邊想要問候。 卻看到野干在井底，兩手攀著泥土，無法出來。 天帝釋又自己思量道：『聖人應化顯現，沒有固定的形態。 現在我雖然看到的是野乾的形體，但這必定是菩薩（Bodhisattva），不是凡俗之輩。 現在我應當請教他，解除我的疑惑，並且讓諸天都能聽聞佛法。』 天帝釋說： 『我很久沒有聽聞聖人的教誨了，一直處在幽暗之中，沒有老師引導。 仁者您剛才所說的話，不是凡俗之語，希望您能為諸天宣講佛法。』 這時，野干仰頭回答說：『你身為天帝，卻沒有教養。 不知時宜，非常愚蠢傲慢，法師在下面，自己卻處在上面。 一點都不恭敬地請教佛法要義，佛法之水清凈，能夠救濟世人，
【English Translation】 English version Once, there was a Jackal being chased by a Lion King who wanted to eat it. The jackal, terrified, ran desperately and accidentally fell into a well on a mound, unable to get out for three days. Thinking it was about to die, it spoke a verse: 'Alas, misfortune never comes singly, today I am forced by suffering, and I am about to lose my life in this well on the mound. All things are impermanent, I regret not using my body to feed the Lion King. Alas, my sins are heavy, I cling to life and fear death, and ultimately die without merit. Dying without merit is already regrettable, moreover, my stinking body will pollute this well water. Namo (Homage)! I repent to the Buddhas of the ten directions, expressing that my heart is pure and undefiled. May the sins of body, speech, and mind (Three Karmas) that I created in my past lives be completely repaid in this life. When all sins are exhausted, and the three karmas are purified, the mind is unwavering, and the thoughts are true. From then on, in every life, I will encounter wise teachers, practice according to the Dharma, and quickly become a Buddha.' At that time, Śakra (King of Gods) heard the name of the Buddha, became solemn and respectful, and his hair stood on end, remembering the Buddhas of the past. He thought to himself, he was ignorant and without a teacher to guide him, indulging in the five desires, unable to escape the prison of love and affection, filled with thoughts and shedding tears. So, he took eighty thousand gods and flew down to the well to inquire. But he saw the jackal at the bottom of the well, clinging to the soil with both hands, unable to get out. Śakra thought to himself again: 'Saints manifest in response to conditions, without fixed forms. Although I now see the form of a jackal, this must be a Bodhisattva, not an ordinary being. Now I should ask him to dispel my doubts, and let all the gods hear the Dharma.' Śakra said: 'I have not heard the teachings of the saints for a long time, I have been in darkness, without a teacher to guide me. Benevolent one, what you just said is not ordinary speech, I hope you can preach the Dharma to the gods.' At this time, the jackal looked up and replied: 'You are the King of Gods, but you have no manners. You do not know the proper time, you are very foolish and arrogant, the Dharma teacher is below, but you are above. You do not respectfully ask about the essentials of the Dharma, the water of the Dharma is pure and can save people,
云何欲得懷貢高。』 天帝聞是大慚愧， 給侍諸天愕然笑， 天王降止大無利， 而被慚恥甚可悼。 帝釋即時告諸天： 『慎莫以此為驚怪， 是我頑弊行不稱， 必當因是聞法要。』 即時垂下天寶衣， 接取野幹出于上， 叉手辭謝說不是， 叩頭懺悔愿垂亮： 『諸天實爾如尊誨， 纏綿五欲致迷荒， 皆由不遇善師導， 為說苦樂常無常。』 諸天為設甘露食， 野幹得食生活望， 非意禍中致斯福， 心懷踴躍慶無量。
「於是野干，心自念言：『畜生道中，丑弊困厄，無過野干；智慧力故，乃致如是。』復作是念：『刑殘之命，本非所愛，所以稱慶、大歡喜者，為通化耳。此諸癡天，皆蒙帝釋先有波若一豪之分，共相隨來，皆欲聞法。』而自嘆言：『奇哉奇哉！何慰如之，今當通化，成我功德？』復作是念：『今日之恩，莫不由我，先師和上，慈哀教授，智慧方便功德力乎？南無我師，南無我師，南無波若，南無波若。雖復失行生惡趣中，猶識宿命知其業緣。波若之力，能感諸天降神來下，接濟供養復得通化，展我微心。』時天帝釋告諸天曰：『如師言者，定欲說法。我等今來快得善利，今當人人叩頭丹誠請令說法。』咸然
【現代漢語翻譯】 現代漢語譯本 『如何才能獲得貢高我慢之心？』 天帝（Deva，統治忉利天（Trāyastriṃśa）的天神）聽了這話，感到非常慚愧， 侍奉的眾天神愕然失笑， 天王（Deva-raja，天神之王）降臨此處，卻毫無益處， 反而感到慚愧，實在可悲。 帝釋（Śakra，天帝的另一個稱呼）立刻告訴眾天神： 『不要對此感到驚訝， 是我愚笨，行為不端， 必定會因此聽到重要的佛法。』 隨即垂下天寶衣， 接住野干（jackal，一種動物）放在上面， 合掌謝罪，說自己不對， 叩頭懺悔，希望能夠明察： 『諸位天神確實如您所教誨的， 沉溺於五欲（pañca kāmaguṇa）之中，以致迷惑昏亂， 都是因為沒有遇到善知識（kalyāṇa-mitta）引導， 為我們講述苦樂和常無常的道理。』 眾天神為野干準備了甘露（amṛta）食物， 野幹得到食物，重獲生存的希望， 意外地在災禍中獲得這樣的福報， 心中充滿喜悅，慶幸不已。
「於是野干，心中自言自語：『在畜生道（tiryak-yoni）中，醜陋、困苦、厄難，沒有超過野乾的；憑藉智慧的力量，竟然能達到如此境地。』又這樣想：『殘缺的生命，本來不是我所珍愛的，之所以稱慶、大歡喜，是爲了通達教化。這些愚癡的天神，都蒙受帝釋先前擁有的般若（prajñā，智慧）一毫之分，共同跟隨而來，都想聽聞佛法。』於是自我讚歎：『奇妙啊奇妙！有什麼能比得上現在這樣，我將要通達教化，成就我的功德？』又這樣想：『今日的恩惠，沒有不是因為我的先師和尚（upādhyāya），慈悲哀憐地教授，智慧方便的功德力嗎？南無（Namo，皈依）我的老師，南無我的老師，南無般若，南無般若。即使失足墮落到惡趣（durgati）之中，仍然能夠認識宿命，知道其中的業緣。般若的力量，能夠感應諸天降臨，接濟供養，又能通達教化，展現我的微薄心意。』這時天帝釋告訴眾天神說：『如老師所說，一定是要說法。我們今天前來，真是獲得了極大的利益，現在應當人人叩頭，以真誠之心，請求他說法。』大家都贊同。
【English Translation】 English version 『How does one obtain a mind of arrogance?』 The Deva (天帝, celestial being, ruler of Trāyastriṃśa heaven) felt greatly ashamed upon hearing this, The attending Devas (諸天, celestial beings) burst into astonished laughter, The Deva-raja (天王, king of the Devas) descended here to no benefit, And instead felt shame, which is truly lamentable. Śakra (帝釋, another name for the Deva king) immediately told the Devas: 『Do not be surprised by this, It is my foolishness and improper conduct, That will surely lead to hearing the essential Dharma (法要, teachings).』 Immediately, he lowered his celestial robe, And received the jackal (野干, a type of animal) onto it, Joining his palms, he apologized and said it was not right, Kneeling and repenting, he wished for understanding: 『The Devas are indeed as you have taught, Entangled in the five desires (五欲, pañca kāmaguṇa), leading to confusion and bewilderment, All because we have not encountered a good teacher (善師, kalyāṇa-mitta) to guide us, To explain the principles of suffering and happiness, permanence and impermanence.』 The Devas prepared ambrosia (甘露, amṛta) for the jackal to eat, The jackal, having received the food, regained hope for survival, Unexpectedly receiving such blessings amidst misfortune, His heart filled with joy and immeasurable gratitude.
「Then the jackal thought to himself: 『Among the animal realms (畜生道, tiryak-yoni), there is no creature more ugly, wretched, and distressed than a jackal; yet, through the power of wisdom, I have attained such a state.』 He further thought: 『This broken life was never something I cherished, so the reason for my celebration and great joy is to spread the teachings. These foolish Devas, all benefiting from a fraction of the prajñā (般若, wisdom) that Śakra possessed, have followed along, all desiring to hear the Dharma.』 And he exclaimed to himself: 『How wondrous, how wondrous! What could be more gratifying than this, that I am about to spread the teachings and accomplish my merit?』 He further thought: 『Today』s grace is entirely due to my former teacher, the upādhyāya (和上, preceptor), who compassionately taught me, and the power of his skillful means and merit. Namo (南無, Homage to) my teacher, Namo my teacher, Namo prajñā, Namo prajñā. Even though I have fallen into an evil realm (惡趣, durgati) due to past actions, I still recognize my past lives and understand the karmic connections. The power of prajñā can inspire the Devas to descend, provide aid and offerings, and allow me to spread the teachings, expressing my humble intentions.』 At that time, Śakra told the Devas: 『As the teacher has said, he certainly intends to teach the Dharma. Our coming here today is truly a great benefit, and now we should all bow our heads and sincerely request him to teach the Dharma.』 Everyone agreed.
唯諾，即各脩敬，偏袒右肩，圍繞野干，長跪合掌，異口同音而說頌曰：
「『善哉善哉！ 和上野干， 唯愿說法， 開化天人。 天人幽冥， 五欲所纏， 恒恐福盡， 無常所遷， 死墮惡道， 求拔良難， 從久遠來， 數萬憶年。 今始一遇， 良祐福田， 唯垂慈哀， 宣示法言， 天人得福， 眾生亦然， 愿與和上， 永劫相連， 至成佛道， 常作因緣。 明人難值， 故立誓言。』
「於是野干見諸天人慇勤勸請，樂欲聞法，益加欣踴告天帝曰：『憶念我昔，曾見世人慾聞法者，先敷高座莊嚴清凈，方請法師登座說法。所以者何？經法貴重，敬之得福，不宜輕心，自虧福也。』諸天聞已，咸然唯諾，脫天寶衣積為高座，須臾之間莊嚴校飾清凈第一。野干升座，告天帝曰：『吾今說法，正當為二大因緣故。何等為二？一者說法，開化天人，福無量故；二者為報施食恩故，豈得不說。』天帝白曰：『免井厄難，得全身命，功德應大。尊者云何說法報恩，不及此耶？所以者何？一切天下，皆樂生求安、無慾死者。以是因緣，全命之功豈得不大？』野干答曰：『死生之宜，各有其人，有人貪生，有人樂死。何人貪生？其人生世愚
【現代漢語翻譯】 現代漢語譯本 唯諾（Vairochana，此處應為應答之意），他們各自整理衣著，恭敬地露出右肩，圍繞著野干（Yakan，一種動物，此處指代說法者），長跪合掌，異口同聲地用偈頌說道： 『太好了！太好了！和上（Upadhyaya，親教師）野干，我們懇請您說法，開導化育天人和世人。天人和世人身處幽暗之中，被五欲（色、聲、香、味、觸）所纏縛，常常擔心福報享盡，被無常所牽引，死後墮入惡道，想要解脫實在太難了。從久遠以來，經歷了數萬億年，今天才第一次遇到您這位良善的福田（Punyaksetra，指可以種福報之處），懇請您垂憐慈悲，宣講佛法，讓天人和世人都能得到福報，愿我們與和上您，永遠結下善緣，直到成就佛道，常常作為修行的因緣。明師難得，所以我們立下誓言。』 於是，野干看到諸位天人慇勤勸請，非常樂意聽聞佛法，更加歡喜踴躍，告訴天帝（Deva-raja，天神之王）說：『我記得以前，曾經看到世人想要聽聞佛法時，總是先鋪設高座，莊嚴清凈，然後才請法師登座說法。這是為什麼呢？因為經法非常珍貴，恭敬它就能得到福報，不應該輕視，否則會減損自己的福報。』諸位天人聽了之後，都表示同意，脫下天上的寶衣，堆積成高座，很快就裝飾得莊嚴清凈，無與倫比。野干登上高座，告訴天帝說：『我現在說法，正是爲了兩個大的因緣。哪兩個呢？一是說法，開導化育天人，福報無量；二是為報答施食的恩德，怎能不說法呢？』天帝稟告說：『您免除了井中的災難，保全了性命，功德應該很大。您說說法報恩，難道比不上這件事嗎？這是為什麼呢？因為一切天下的人，都貪生怕死，希望平安，沒有人想死。因為這個因緣，保全性命的功德難道不大嗎？』野干回答說：『死生之事，各有其道理，有人貪生，有人樂死。什麼人貪生呢？那些生在世上愚昧
【English Translation】 English version Then Vairochana (Vairochana, here it means 'agreeing'), each adjusting their robes and respectfully baring their right shoulders, surrounded Yakan (Yakan, an animal, here referring to the speaker), knelt on both knees, joined their palms, and recited in unison: 'Excellent! Excellent! Upadhyaya (Upadhyaya, preceptor) Yakan, we beseech you to expound the Dharma, to enlighten and transform gods and humans. Gods and humans are in darkness, entangled by the five desires (form, sound, smell, taste, touch), constantly fearing the exhaustion of their blessings, being moved by impermanence, and falling into evil realms after death, seeking deliverance is extremely difficult. From a long time ago, having passed through countless millions of years, today we encounter you, a virtuous field of merit (Punyaksetra, referring to a place where merit can be cultivated), for the first time. We implore you to bestow compassion and declare the Dharma, so that gods and humans may receive blessings, and all sentient beings as well. May we be connected with you, Upadhyaya, for eternity, until we attain Buddhahood, always as a cause and condition for practice. A wise teacher is rare to encounter, therefore we make this vow.' Thereupon, Yakan, seeing the gods earnestly requesting and joyfully desiring to hear the Dharma, became even more delighted and told Deva-raja (Deva-raja, king of the gods): 'I remember in the past, when I saw people wanting to hear the Dharma, they would first prepare a high seat, adorn it purely, and then invite the Dharma master to ascend the seat and expound the Dharma. Why is this so? Because the scriptures are precious, respecting them brings blessings, and one should not be careless, lest one diminish one's own blessings.' Upon hearing this, the gods all agreed, took off their celestial garments, and piled them up to form a high seat, quickly decorating it to be supremely pure and adorned. Yakan ascended the seat and told Deva-raja: 'My expounding the Dharma now is precisely for two great causes. What are the two? First, to expound the Dharma, to enlighten and transform gods and humans, bringing immeasurable blessings; second, to repay the kindness of providing food, how can I not speak?' Deva-raja reported: 'You were spared from the calamity in the well and preserved your life, the merit should be great. You say that expounding the Dharma is to repay kindness, is it not comparable to this? Why is this so? Because all people in the world cherish life and fear death, hoping for peace, and no one wants to die. Because of this cause, is not the merit of preserving life great?' Yakan replied: 'The matters of life and death each have their reasons, some people are greedy for life, some people are happy to die. Who is greedy for life? Those who are born into the world ignorant'
癡幽冥，不知死已後世更生，違佛遠法，不遭明師，殺盜淫欺，唯惡是從。如是之人，貪生畏死。何人樂死？遭遇明師，奉事三寶，改惡修善，孝養父母，敬事師長，和順妻子、奴婢、眷屬，謙敬於人。如斯之人，惡生樂死。所以者何？善人死者，福應生天受五欲樂；惡人死者，應入地獄受無量苦。善人樂死，如囚出獄；惡人畏死，如囚入獄。』
「天帝問曰：『如尊所誨，全其軀命無功夫者，誠如所言。其餘二功，施食、施法，有何功德？唯愿說之，開化盲冥。』野干答曰：『佈施飲食濟一日之命，施珍寶物濟一世之福，增益生死繫縛因緣。說法教化名為法施，能令眾生出世間道。出世間道者，凡有三種：一者羅漢、二者辟支佛、三者佛道。此三乘人，皆從聞法如說修行。有諸眾生，免三惡道、受人天福樂，皆由聞法。是故佛說，以法佈施功德無量。』
「天帝白言：『師今此身，為是業報、應化身乎？』野干答言：『是罪業報，非應化也。』天人聞已，肅然驚怖，悲哀傷心，垂淚滿目，更起脩敬，白野干曰：『我意謂是菩薩聖人應現濟物，而今方聞罪業果報。未知其故，惟垂哀愍，說其因緣。』
「野干答曰：『欲聞者善，吾今說之。憶念故世，生波羅捺波頭摩城，為貧家子，名阿逸多，剎利
【現代漢語翻譯】 現代漢語譯本： 愚昧昏暗，不知死亡之後還有來世，違背佛陀，遠離佛法，遇不到開明的老師，殺生、偷盜、邪淫、欺騙，只做壞事。這樣的人，貪生怕死。什麼樣的人會樂於死亡呢？遇到開明的老師，信奉三寶（佛、法、僧），改掉惡習，修習善行，孝順父母，尊敬師長，與妻子、奴婢、眷屬和睦相處，謙虛恭敬待人。這樣的人，厭惡生存，樂於死亡。這是什麼原因呢？善良的人死後，因福報應當轉生到天界享受五欲之樂；罪惡的人死後，應當墮入地獄遭受無量的痛苦。善良的人樂於死亡，就像囚犯走出監獄；罪惡的人害怕死亡，就像囚犯走進監獄。
天帝問道：『如您所教誨的，保全身體性命而沒有修行功夫的人，確實如您所說。其餘兩種功德，施捨食物、施捨佛法，有什麼功德呢？希望您能為我解說，開啟我的愚昧。』野干回答說：『佈施飲食只能救濟一天的性命，佈施珍寶只能救濟一世的福報，反而會增長生死輪迴的因緣。說法教化稱為法施，能夠使眾生脫離世間的道路。脫離世間的道路，總共有三種：一是阿羅漢（斷除煩惱，證入涅槃的聖者），二是辟支佛（不依師教，自己覺悟的聖者），三是佛道（圓滿覺悟的道路）。這三乘人，都是從聽聞佛法，如所說的那樣修行而成就的。有很多眾生，能夠免除三惡道（地獄、餓鬼、畜生），享受人天福樂，都是因為聽聞佛法。所以佛說，以佛法佈施的功德是無量的。』
天帝說道：『師父您現在的這個身體，是業報身，還是應化身呢？』野干回答說：『是罪業的果報，不是應化身。』天人聽了之後，非常震驚和恐懼，悲傷難過，眼淚盈眶，更加恭敬地向野干說道：『我原以為您是菩薩聖人應化顯現來救濟眾生，現在才知道是罪業的果報。不知道其中的緣故，希望您能慈悲憐憫，說說其中的因緣。』
野干回答說：『想聽嗎？很好，我現在就說。我回憶起前世，出生在波羅捺（Varanasi）波頭摩（Paduma）城，是一個貧窮人家的孩子，名叫阿逸多（Ajita），是剎利（Ksatriya）種姓。
【English Translation】 English version: Being foolish and ignorant, they do not know that after death there is rebirth. They go against the Buddha, stay away from the Dharma, and do not encounter enlightened teachers. They kill, steal, commit adultery, and deceive, only following evil. Such people are greedy for life and afraid of death. Who would be happy to die? Encountering enlightened teachers, they devote themselves to the Three Jewels (Buddha, Dharma, Sangha), change their evil ways and cultivate goodness, are filial to their parents, respect their teachers and elders, and live in harmony with their wives, servants, and relatives, being humble and respectful to others. Such people detest life and are happy to die. Why is this? Good people, after death, due to their blessings, should be reborn in the heavens to enjoy the pleasures of the five desires; evil people, after death, should enter hell to suffer immeasurable pain. Good people are happy to die, like prisoners being released from prison; evil people fear death, like prisoners entering prison.
The Heavenly Emperor asked: 'As you have taught, those who preserve their bodies and lives without cultivating merit are indeed as you say. What merit do the other two kinds of merit, giving food and giving the Dharma, have? I hope you can explain it to me and enlighten my ignorance.' The jackal replied: 'Giving food can only save a life for a day, giving treasures can only save a lifetime of blessings, and it increases the causes and conditions for being bound to the cycle of birth and death. Teaching and transforming through Dharma is called Dharma giving, which can enable sentient beings to escape the worldly path. There are three kinds of paths to escape the world: first, Arhats (those who have eradicated afflictions and entered Nirvana), second, Pratyekabuddhas (those who awaken on their own without relying on teachers), and third, the Buddha path (the path of complete enlightenment). These three vehicles of people all achieve enlightenment by listening to the Dharma and practicing as it is said. Many sentient beings are able to avoid the three evil realms (hell, hungry ghosts, animals) and enjoy the blessings and happiness of humans and gods because they have heard the Dharma. Therefore, the Buddha said that the merit of giving the Dharma is immeasurable.'
The Heavenly Emperor said: 'Master, is your current body a karmic retribution body or a manifested body?' The jackal replied: 'It is the result of sinful karma, not a manifested body.' Upon hearing this, the heavenly beings were greatly shocked and frightened, saddened and grieved, with tears filling their eyes. They paid even greater respect and said to the jackal: 'I originally thought you were a Bodhisattva or a sage manifested to save sentient beings, but now I know it is the result of sinful karma. I do not know the reason for this, I hope you can have compassion and tell us the causes and conditions.'
The jackal replied: 'Do you want to hear it? Very well, I will tell you now. I recall my past life, I was born in the city of 波羅捺 (Varanasi) 波頭摩 (Paduma), as the child of a poor family, named 阿逸多 (Ajita), of the 剎利 (Ksatriya) caste.'
種姓。幼懷聰朗，好學是欲。至年十二，追隨明師，在於深山，辛苦奉事，研精習學，翹勤不懈；師亦晨夜切磋教授不失時節，經五十年，九十六種經書記論、醫方咒術、占相吉兇、災異禍福，靡所不達。高才智德，名聞四遠。時阿逸多伏自惟曰：「今日之濟，莫不由我尊師和上教化之恩，其功難報。家既貧乏，無為供養，唯當賣身以報師恩。」作是念已，長跪白師：「弟子今者欲自賣身以報師恩。」其師答曰：「山居道士，乞食自存，正無所乏。子今何為，毀賣貴身，欲供我也？子今成就智慧辯才，當轉教化天下人民，為法燈明教化之功，豈不足報我之恩也？幸可不須余舉動也。」時阿逸多既是智人，不違師教，留住山中乞食自存。
「『如是不久，國王崩亡，群臣集議，宣令國界，諸名學士，普召使集，令共講論，誰得勝者，當立為王。時阿逸多應召來集，與諸學士五百餘人，七日之中共捔試議，無有勝者。群臣歡喜，召婆羅門，拜阿逸多紹為國王。時阿逸多見是事已，憂喜交集而作是念：「若作王者，恐有憍溢，貪求快意，為民致患，死入地獄，受苦因緣；若不為者，家貧無祿，無以供養報師重恩。」思計反覆，「聽當受之，為報師恩並養父母。」思惟是已，寧受王位。受正位已，即遣忠臣，嚴駕寶車，
【現代漢語翻譯】 現代漢語譯本： 有一個婆羅門種姓（Brahmin caste）的人，從小就聰明好學，求知慾很強。到了十二歲，他追隨一位名師，在深山裡辛勤地侍奉，專心研習學問，勤奮不懈。他的老師也日夜不停地與他切磋教授，從不耽誤時節。經過五十年，他精通了九十六種經書典籍、醫方咒術、占卜相術、吉兇禍福之說，沒有不通曉的。他的高才智德，名聞四方。當時，阿逸多（Ajita）暗自思忖道：『我今日的成就，全靠我的尊師和尚的教化之恩，這份恩情難以報答。我家境貧寒，沒有什麼可以供養老師的，唯有賣身來報答師恩。』 有了這個想法后，他長跪在老師面前稟告說：『弟子現在想賣身來報答師恩。』他的老師回答說：『山居道士，靠乞食為生，正沒有什麼缺乏的。你現在為何要毀壞你寶貴的身體，想要供養我呢？你現在已經成就了智慧和辯才，應當去教化天下的百姓，以佛法之光明來教化世人，這難道還不足以報答我的恩情嗎？希望你不要再有其他的舉動了。』當時，阿逸多既然是個有智慧的人，便不違背老師的教誨，留在山中乞食自給。 『像這樣過了不久，國王駕崩了，群臣聚集商議，在全國範圍內發佈命令，召集各地的著名學者，讓他們聚集在一起，共同講論，誰能獲勝，就立誰為國王。當時，阿逸多也前來參加，與五百多位學者，經過七天的共同辯論和考試，沒有人能勝過他。群臣非常高興，召來婆羅門，拜阿逸多繼承王位。當時，阿逸多看到這種情況，憂喜交加，心想：「如果做了國王，恐怕會有驕傲放縱，貪圖享樂，給百姓帶來災難，死後墮入地獄，遭受痛苦的因緣；如果不做國王，家境貧寒，沒有俸祿，無法供養報答老師的深重恩情。」他反覆思量，「還是應當接受王位，爲了報答師恩並贍養父母。」考慮清楚后，他寧願接受王位。登上王位后，他立即派遣忠誠的臣子，準備好華麗的寶車，'
【English Translation】 English version: There was a person of the Brahmin caste, who was intelligent and eager to learn from a young age. At the age of twelve, he followed a renowned teacher, serving him diligently in the deep mountains, focusing on studying and learning tirelessly. His teacher also constantly discussed and taught him day and night, never missing an opportunity. After fifty years, he became proficient in ninety-six kinds of scriptures, medical prescriptions, incantations, divination, and predictions of good and bad fortune, disasters, and blessings, with nothing he did not understand. His high talent and virtue were renowned far and wide. At that time, Ajita thought to himself: 'My achievements today are all due to the kindness of my respected teacher and monk, and this kindness is difficult to repay. My family is poor and has nothing to offer the teacher, so I can only sell myself to repay his kindness.' With this thought in mind, he knelt before his teacher and reported: 'Disciple now wants to sell himself to repay the teacher's kindness.' His teacher replied: 'A mountain hermit relies on begging for food to survive, and there is nothing lacking. Why do you want to ruin your precious body now, wanting to support me? Now that you have achieved wisdom and eloquence, you should go and teach the people of the world, using the light of the Dharma to educate the world. Isn't this enough to repay my kindness? I hope you don't take any other actions.' At that time, Ajita, being a wise man, did not disobey his teacher's teachings and stayed in the mountains, supporting himself by begging for food. 'Not long after, the king passed away, and the ministers gathered to discuss and issued an order throughout the country, summoning famous scholars from all over to gather together and discuss, and whoever won would be made king. At that time, Ajita also came to participate, and with more than five hundred scholars, after seven days of joint debate and examination, no one could surpass him. The ministers were very happy, summoned the Brahmins, and appointed Ajita to succeed to the throne. At that time, Ajita saw this situation and was filled with mixed feelings of worry and joy, thinking: 'If I become king, I am afraid that I will be arrogant and indulgent, greedy for pleasure, bring disaster to the people, and fall into hell after death, suffering the causes and conditions; if I don't become king, my family is poor and has no income, and I cannot support and repay the teacher's deep kindness.' After thinking it over repeatedly, 'I should accept the throne, in order to repay the teacher's kindness and support my parents.' After considering it clearly, he would rather accept the throne. After ascending the throne, he immediately sent loyal ministers to prepare a magnificent treasure carriage,'
幢幡曲蓋，香花伎樂，百種飲食，就山迎師，還國供養。別立宮舍，七寶廁填雕文刻鏤眾彩雜飾，床臥被褥、飲食醫藥、花果園林、流泉浴池，莊校嚴好，以供養師。阿逸多王與國臣民、夫人、采女，日日從師受十善法，經一百年。
「『爾時邊境有二小國——其二小國王，共相怨疾，私立兵馬共相誅罰，經于多年各不相得——其一國者，名安陀羅；一國名曰摩羅婆耶。安陀羅王召諸群臣集共議言：「當作何方令得彼國？」諸臣答言：「阿逸多王出生寒賤，雖居王位寒意猶存，從昔已來奉持十善，不犯外色，雖有宮女，其年並宿。如臣計者，檢括國中不問豪賤選擇名女，足一百人，年少端政堪適意者，莊嚴香潔。遣忠良者赍持重寶並諸采女，往貢獻之。若其納者，當從王請，強兵百萬，助往攻之，無往不伏。」即隨其計，名女、寶物一時悉辦，遣忠良臣往奉獻之。阿逸多王得諸美女及珍寶物，甚大歡喜，問使者言：「彼王奉我如斯好物，慾望何報？」使者白王：「摩羅婆國是大王所統，彼王頑嚚，不知化度，淫亂無道，不理國政，民被其毒，視之若怨。特從大王請兵百萬，助往伏之。奉獻之誠，其正在此。」王曰甚善，即令揀銳強兵百萬，以送與之。安陀羅王自揀國中得百萬人，一時相助，鳴鼓往伐。百日之中
【現代漢語翻譯】 現代漢語譯本：用幢幡、寶蓋，香花和音樂，以及各種各樣的飲食，到山中迎接老師，然後回到國內供養。另外建造宮殿房舍，用七寶裝飾，雕樑畫棟，用各種色彩裝飾，床鋪被褥、飲食醫藥、花園林地、流動的泉水和浴池，都裝飾得莊嚴美好，用來供養老師。阿逸多（Ajita，彌勒菩薩的另一個名字）王與他的大臣百姓、夫人和宮女們，每天都跟隨老師學習十善法，持續了一百年。 『當時邊境有兩個小國——這兩個小國王，互相怨恨，私下招兵買馬互相攻打，多年來都不能互相取勝——其中一個國家，名叫安陀羅（Andhara）；另一個國家名叫摩羅婆耶（Malava）。安陀羅王召集各位大臣一起商議說：「應該用什麼方法才能攻下那個國家？」大臣們回答說：「阿逸多王出身貧寒卑賤，即使身居王位，仍然保留著寒微時的想法，從前到現在都奉行十善法，不犯女色，即使有宮女，年紀也都很大了。依臣下看來，不如在全國範圍內，不論貧富貴賤，挑選一百名美女，年輕貌美，能讓大王滿意的，打扮得香艷乾淨。派遣忠誠善良的人帶著貴重的寶物和這些美女，前去進獻給他。如果他接受了，就向他請求，派遣百萬大軍，幫助我們攻打那個國家，一定無往不勝。」安陀羅王立刻採納了這個計策，美女和寶物很快就準備好了，派遣忠誠的臣子前去進獻。阿逸多王得到這些美女和珍寶，非常高興，問使者說：「那個國王進獻我這麼好的東西，希望得到什麼回報呢？」使者稟告說：「摩羅婆國本應歸大王統治，那個國王愚頑無知，不接受教化，暴虐無道，不治理國家政事，百姓深受其害，對他怨恨至極。特地向大王請求派遣百萬大軍，幫助我們征服他。進獻這些東西的誠意，就在於此。」阿逸多王說：「很好。」立刻挑選精銳強壯的士兵一百萬，派去送給安陀羅王。安陀羅王也從國內挑選出一百萬人，一起互相幫助，鳴鼓進軍攻打摩羅婆國。一百天之內
【English Translation】 English version: With banners, canopies, fragrant flowers, music, and a hundred kinds of food and drink, they went to the mountains to welcome the teacher, and then returned to the kingdom to make offerings. They also built palaces and houses, adorned with seven treasures, carved with ornate patterns and decorated with various colors, with beds, bedding, food, medicine, flower gardens, flowing springs, and bathing pools, all decorated solemnly and beautifully, to make offerings to the teacher. King Ajita (another name for Maitreya Bodhisattva), along with his ministers, people, consorts, and palace women, followed the teacher to learn the ten wholesome dharmas every day, for a hundred years. 'At that time, there were two small kingdoms on the border—the two kings of these kingdoms harbored resentment towards each other, privately raised armies, and attacked each other, failing to prevail over many years—one of these kingdoms was named Andhara; the other was named Malava. King Andhara summoned his ministers and gathered to discuss, saying, 'What method should we use to conquer that kingdom?' The ministers replied, 'King Ajita was born of humble origins, and even though he sits on the throne, he still retains the mindset of the poor. From the past until now, he has upheld the ten wholesome dharmas and does not commit offenses against women. Even though he has palace women, they are all old. According to your ministers' plan, we should select a hundred beautiful women from the country, regardless of wealth or status, young and beautiful, who can please the king, and adorn them with fragrance and cleanliness. Send loyal and virtuous people to carry precious treasures and these beautiful women to offer to him. If he accepts them, then request from him a million strong soldiers to help us attack that kingdom, and we will be invincible.' King Andhara immediately adopted this plan, and the beautiful women and treasures were quickly prepared. He sent loyal ministers to present them. King Ajita was very pleased to receive these beautiful women and treasures, and asked the messengers, 'What reward does that king desire for offering me such good things?' The messengers reported, 'The kingdom of Malava should be ruled by Your Majesty. That king is ignorant and does not accept teachings, he is tyrannical and does not govern the country, and the people suffer greatly, resenting him deeply. We specifically request that Your Majesty send a million strong soldiers to help us conquer him. The sincerity of offering these things lies in this.' King Ajita said, 'Very good.' He immediately selected a million elite and strong soldiers to send to King Andhara. King Andhara also selected a million people from his country, and together they helped each other, beating drums and marching to attack Malava. Within a hundred days'
，鬥戰傷殺，人死過半，方得勝彼。摩羅婆王悉被刑斬，及其宗族數千萬人一時傾沒。
「『阿逸多王既得諸女，意迷情惑忘失本志，奢淫著樂不理國政，眾官群僚相與作亂，良民之子略為奴婢，風雨不時，飢餓滿道，異方怨敵，遂來侵掠。阿逸多王從是失國，遂致亡沒。從是死已生地獄中，身被楚毒，緣前學問智慧力故，即識宿命，心自悔責，改惡修善。須臾之間地獄命終，生餓鬼中。復識宿命，即復悔過，修念十善。須臾之間，餓鬼中死，生畜生中，受野干身。智慧力故，復識宿命，改往修來，奉持十善，復教餘眾生令行十善。近逢師子，當時怖懼墮丘井中，開心分死，冀得生天離苦受樂。由汝接我，違失本願，方經辛苦，何時當免？是故我說，汝濟我命，無功夫也。』
「天帝難曰：『如尊語者，善人求死，是事不然。何以故？師在井底，若不入衣則不得出，若不得出自不得生。今所緣得生，由師入衣。是故當知，非不欲生。云何說言不貪生耶？』野干答曰：『吾今所以入衣之意，正為三事大因緣故。何謂為三？一者入衣，不違天帝本志愿故。夫人違志，不果所愿，則致大苦，施人苦惱。在在所生，所愿不果，所求不得，所向不偶，自致苦惱。為是等故，非為生也。二者入衣，見諸天意，欲得聞法
【現代漢語翻譯】 現代漢語譯本：戰鬥傷亡慘重，死傷過半，才得以戰勝對方。摩羅婆（Malava）國王被處以死刑，他的宗族數千萬人也同時覆滅。 『阿逸多（Ajita）王得到那些女子后，被迷惑而忘記了最初的志向，沉溺於奢靡享樂之中，不理朝政，眾官員相互作亂，善良百姓的子女被掠為奴婢，風雨失調，到處都是飢餓的人，外來的敵寇，於是前來侵略。阿逸多王從此失去了國家，最終導致滅亡。死後墮入地獄，身受各種刑罰，因為之前學習的知識和智慧的力量，能夠回憶起前世的經歷，內心後悔自責，改過遷善。不久之後在地獄中死去，轉生到餓鬼道中。又回憶起前世的經歷，再次懺悔過錯，修習十善。不久之後，在餓鬼道中死去，轉生到畜生道中，成為一隻野干（jackal）。因為智慧的力量，又回憶起前世的經歷，改正過去的錯誤，修習未來的善行，奉行十善，又教導其他眾生奉行十善。最近遇到獅子，當時非常害怕，掉進土坑裡，剖開心臟而死，希望能夠昇天，脫離痛苦，享受快樂。因為你救了我，違背了我最初的願望，才經歷了這麼多辛苦，什麼時候才能解脫？所以我說，你救了我的命，是沒有功德的。』 天帝（Deva）反駁說：『如果像您說的那樣，善人求死，這是不對的。為什麼呢？師（指野干）在井底，如果不進入衣服里就不能出來，如果不能出來就不能活命。現在能夠活命，是因為師進入了衣服里。所以應當知道，不是不想要活命。怎麼能說不貪生呢？』野干回答說：『我現在之所以進入衣服里，正是爲了三個大的因緣。哪三個呢？一是進入衣服里，不違背天帝最初的願望。如果違背了願望，就不能實現所愿，就會導致巨大的痛苦，給別人帶來苦惱。無論轉生到哪裡，所愿不能實現，所求不能得到，所向不能如意，自己招致苦惱。爲了這些緣故，不是爲了活命啊。二是進入衣服里，看到諸天的意願，想要聽聞佛法。
【English Translation】 English version: The battle was fierce, with more than half of the people killed or wounded, only then was victory achieved. The Malava (name of a kingdom) king was executed, and his clan, numbering tens of millions, was also destroyed at the same time. 'After King Ajita (name of a king) obtained those women, he was deluded and forgot his original aspirations, indulging in extravagance and pleasure, neglecting state affairs. The officials rebelled against each other, and the children of good people were abducted as slaves. The weather was erratic, hunger was everywhere, and foreign enemies came to invade. King Ajita lost his country and eventually perished. After death, he fell into hell, suffering various tortures. Because of the knowledge and wisdom he had learned before, he was able to recall his past lives, and he regretted and blamed himself, repenting and doing good. Soon after, he died in hell and was reborn in the realm of hungry ghosts (Preta). Again, he recalled his past lives, repented of his mistakes, and practiced the ten virtues. Soon after, he died in the realm of hungry ghosts and was reborn in the animal realm as a jackal. Because of the power of wisdom, he again recalled his past lives, corrected his past mistakes, practiced good deeds for the future, observed the ten virtues, and taught other beings to observe the ten virtues. Recently, he encountered a lion and was terrified, falling into a pit. He cut open his heart and died, hoping to be reborn in heaven, to escape suffering and enjoy happiness. Because you saved me, you violated my original wish, and I have experienced so much hardship. When will I be freed? Therefore, I say that you saved my life, but it is without merit.' The Deva (name of a celestial being) retorted, 'If it is as you say, that a good person seeks death, that is not right. Why? The master (referring to the jackal) was at the bottom of the well, and if he did not enter the clothes, he could not come out. If he could not come out, he could not live. Now, the reason he is able to live is because the master entered the clothes. Therefore, it should be known that he did not not want to live. How can you say that he is not attached to life?' The jackal replied, 'The reason I entered the clothes was precisely for three great causes. What are the three? First, entering the clothes does not violate the original wish of the Deva. If one violates one's wish, one cannot fulfill one's desires, which leads to great suffering and causes distress to others. Wherever one is reborn, one's wishes cannot be fulfilled, one's desires cannot be obtained, one's aspirations cannot be met, and one brings suffering upon oneself. For these reasons, it is not for the sake of living. Second, entering the clothes, I see the intentions of the devas, wanting to hear the Dharma (Buddhist teachings).
，欲為諸天，宣通正法，不吝法故。如當不說則為吝法，吝法之罪，世世所生，聾盲瘖啞，諸根閉塞，生於邊地，癡騃無智；雖生好處，情頑闇鈍，所學不成；學不成故，自致苦惱。為是等故，非為生也。譬如世人，因其前世佈施修善，福德因緣今生為人，所愿從心富有財物。貧者求乞，慳心吝惜不肯施與，慳貪果報生餓鬼中，常患飢渴，裸形無衣，冬時寒凍身體破裂，暑時大熱無依蔭處，如是苦惱，數千萬歲。餓鬼罪畢，生畜生中，食草飲水，癡無所知，或食泥上，污露不凈，慳貪罪故，受報如是。吝法之愆，亦如此焉。三者入衣，正為宣傳通法化耳，利益天人令開悟故，名為法施，功德無量。為是等故，非求生也。』
「天帝問曰：『教化功德，其福云何？唯愿說之。』野干答曰：『宣傳正化，能令眾生知死有生，作善獲福、為惡受殃、修道得道。緣是功德，轉身所生智慧明瞭，常識宿命。若生天上，為諸天師。若生世間，為金輪王，常以十善，教化天下。若為人王，治以正法，常識宿命。識宿命故，心不放逸。人居尊寵，受五欲樂，多有魔事來相沮壞，令人意惑造起惡業。雖復失行，受惡報時，智慧力故，速得免苦。生天福樂，智慧光明，漸漸增長，成菩薩行，至無生忍。是故佛說，教化之功，其福無量
【現代漢語翻譯】 現代漢語譯本：想要為諸天宣揚通達正法，就不能吝惜佛法。如果應該說而不說，那就是吝惜佛法。吝惜佛法的罪過，會導致世世代代出生時成為聾子、瞎子、啞巴，各種感官閉塞不通，出生在邊遠地區，愚癡無知；即使出生在好的地方，也會心性頑固、愚昧遲鈍，所學的東西都不能成功；因為學業無成，自己招致苦惱。爲了避免這些，才不是爲了求生。譬如世間之人，因為前世佈施修善，積累了福德因緣，今生才得以做人，心想事成，富有財物。貧窮的人前來乞討，卻因為慳吝之心而不肯施捨，這種慳貪的果報會導致其死後墮入餓鬼道中，常常遭受飢渴的折磨，赤身裸體沒有衣服，冬天寒冷凍裂身體，夏天酷熱沒有遮陰的地方，像這樣的苦惱，要經歷數千萬年。餓鬼的罪報結束后，會轉生為畜生，吃草喝水，愚昧無知，或者吃泥土上的污垢和不乾淨的東西，因為慳貪的罪過，所以會受到這樣的報應。吝惜佛法的罪過，也是如此。第三個原因是進入衣中，正是爲了宣揚通達佛法教化，利益天人和世人，使他們開悟，這叫做法施，功德無量。爲了這些，才不是爲了求生。』
天帝問道：『教化眾生的功德，它的福報是怎樣的呢？希望您能為我解說。』野干回答說：『宣揚正法教化，能夠使眾生明白死後還有來生，行善會獲得福報，作惡會遭受災殃，修行正道可以證得道果。因為這種功德，轉世后所生的智慧會更加明瞭，常常能夠認識到前世的經歷。如果轉生到天上，就會成為諸天的老師。如果轉生到人間，就會成為轉輪聖王，常常用十善來教化天下。如果成為人王，就會用正法來治理國家，常常能夠認識到前世的經歷。因為能夠認識到前世的經歷，所以內心不會放縱自己。人處在尊貴的位置，享受著五欲之樂，常常會有魔事來阻撓破壞，使人迷惑，造作惡業。即使一時失誤，遭受惡報的時候，也能憑藉智慧的力量，迅速地脫離苦難。轉生到天上享受福樂，智慧光明也會漸漸增長，最終成就菩薩的修行，達到無生法忍的境界。所以佛說，教化的功德，它的福報是無量的。』
【English Translation】 English version: 'Wishing to proclaim and spread the true Dharma to the devas (gods), one should not be stingy with the Dharma. If one does not speak when one should, that is being stingy with the Dharma. The sin of being stingy with the Dharma will cause one to be born deaf, blind, and mute in every lifetime, with all senses blocked, born in remote lands, foolish and without wisdom; even if born in good places, one will be stubborn, dull, and unable to succeed in learning; because of failing to learn, one brings suffering upon oneself. It is for the sake of avoiding these consequences, not for the sake of seeking rebirth.' 'For example, people in the world, due to their past lives of giving and cultivating goodness, and the karmic conditions of merit, are born as humans in this life, with their wishes fulfilled and rich in wealth. When the poor come begging, if one is stingy and unwilling to give, the karmic consequence of stinginess and greed will cause one to be born in the realm of hungry ghosts, constantly suffering from hunger and thirst, naked without clothes, freezing and cracking in winter, and without shade in the heat of summer, suffering in this way for tens of millions of years. After the suffering of the hungry ghost is exhausted, one will be reborn as an animal, eating grass and drinking water, foolish and without knowledge, or eating dirt and impure things on the ground. Because of the sin of stinginess and greed, one receives such retribution. The transgression of being stingy with the Dharma is also like this. The third reason for entering the robe is precisely to proclaim and spread the Dharma, benefiting devas (gods) and humans, enabling them to awaken, which is called Dharma giving, with immeasurable merit. It is for these reasons, not for the sake of seeking rebirth.'
The deva (god) emperor asked: 'What is the merit of teaching and transforming beings? Please explain it.' The jackal replied: 'Proclaiming and spreading the true Dharma can enable beings to know that after death there is rebirth, that doing good brings blessings, that doing evil brings calamity, and that cultivating the path leads to enlightenment. Because of this merit, the wisdom of future rebirths will be clear and bright, and one will often recognize past lives. If reborn in the heavens, one will be a teacher of the devas (gods). If reborn in the world, one will be a Chakravartin (wheel-turning king), constantly teaching the world with the ten virtues. If one becomes a human king, one will govern with the true Dharma and always recognize past lives. Because one recognizes past lives, one's mind will not be lax. When people are in positions of honor, enjoying the pleasures of the five desires, there are often demonic forces that come to obstruct and destroy, causing people to be confused and create evil karma. Even if one temporarily loses one's way and suffers evil retribution, one can quickly escape suffering through the power of wisdom. Reborn in the heavens, enjoying blessings and happiness, wisdom and light will gradually increase, eventually accomplishing the practice of a Bodhisattva and reaching the stage of non-origination forbearance. Therefore, the Buddha said that the merit of teaching and transforming is immeasurable.'
。』
「天帝喜曰：『善哉善哉！誠如尊教。我等諸天今日始知財施、法施功德因緣差別之相。其財施者，譬如寸燈明小室中。其法施者，猶若日光照四天下，隨所行處，能除闇冥。所以者何？日性自明，故能照物。和上今者亦復如是，本修習故智慧明瞭，復以慧明除眾生闇。』
「於時天帝說是語已，八萬諸天咸然起立，正服脩敬，長跪合掌白野干曰：『愿尊垂愍授十善法，多所饒益利安眾生，亦令和上功德轉增。』答曰：『善哉，宜知是時。』告天帝曰：『受戒之法，先當懺悔，凈身口意。何謂身業？殺、盜、邪淫。何謂口業？妄言、兩舌、惡口、綺語。何謂意業？嫉妒、瞋恚、憍慢邪見，是為十事。禁身口意業，不犯眾惡，名為十善。恣身口意，造眾惡業，名為十惡。一心丹誠悔除十惡，十惡滅故身口意凈，三業凈故名為十善。』
「天帝問曰：『十善之功，果報云何？』野干答曰：『曾聞佛說，人行十善，十善果報生六慾天，七寶宮殿，五欲自然，百味飲食，壽命無量，父母妻子六親眷屬，端政凈潔，歡喜快樂。假令諸天持十善者，天上福盡還生天中，福報轉勝，不同世人十善報也。所以者何？世人修善，心道三戒難可護持。不瞋戒者，先須方便行於慈心，然後能得成不瞋戒也。世人行慈
【現代漢語翻譯】 現代漢語譯本 天帝釋提桓因高興地說：『太好了！太好了！正如您所教導的。我們這些天人今天才知道財佈施和法佈施的功德因緣的差別之相。那財佈施，譬如小房間里的一盞小燈。那法佈施，就像太陽光照耀四天下，無論到哪裡，都能消除黑暗。為什麼呢？因為太陽的本性就是光明，所以能夠照亮萬物。和上（Uposatha，近住）您現在也是這樣，因為長久修習的緣故，智慧明亮通達，又用智慧光明去除眾生的愚昧。』 當時，天帝釋提桓因說完這些話后，八萬天人全都站立起來，整理好衣服，恭敬地長跪合掌，對野干（Jackal）說道：『希望您慈悲憐憫，傳授十善法，多多饒益，利益安樂眾生，也讓和上（Uposatha，近住）您的功德更加增長。』野干（Jackal）回答說：『很好，現在正是時候。』他告訴天帝釋提桓因說：『接受戒律的方法，首先應當懺悔，清凈身口意。什麼是身業？殺生、偷盜、邪淫。什麼是口業？妄語、兩舌、惡口、綺語。什麼是意業？嫉妒、嗔恚、驕慢、邪見，這就是十種惡事。禁止身口意造作惡業，不犯各種罪惡，就叫做十善。放縱身口意，造作各種惡業，就叫做十惡。一心真誠地懺悔消除十惡，十惡滅除后，身口意就清凈，三業清凈就叫做十善。』 天帝釋提桓因問道：『行十善的功德，果報是怎樣的呢？』野干（Jackal）回答說：『曾經聽佛陀說過，人行十善，十善的果報是生到六慾天，擁有七寶宮殿，自然享受五欲，有各種美味飲食，壽命無量，父母妻子六親眷屬，容貌端正清凈，歡喜快樂。假如諸天（Devas）奉行十善，天上的福報享盡后，還會再生到天中，福報更加殊勝，不同於世人行十善的果報。為什麼呢？因為世人修善，對於守護身口意三戒很難做到。要做到不嗔恚的戒律，首先必須方便地修習慈心，然後才能成就這不嗔恚的戒律。世人行慈心，'
【English Translation】 English version Then, Sakra, ruler of the devas, rejoiced and said: 『Excellent! Excellent! Just as the Venerable One teaches. Today, we devas understand the difference in the causes and conditions of merit between material giving and Dharma giving. Material giving is like a small lamp illuminating a small room. Dharma giving is like the sunlight shining upon the four continents, able to dispel darkness wherever it goes. Why is that? Because the nature of the sun is to be bright, so it can illuminate things. The Uposatha (近住) is also like that now, because of long practice, wisdom is clear and bright, and with the light of wisdom, he removes the ignorance of sentient beings.』 At that time, after Sakra, ruler of the devas, spoke these words, eighty thousand devas all stood up, straightened their robes, respectfully knelt, and with palms joined, said to the Jackal: 『May the Venerable One have compassion and teach the ten good dharmas, greatly benefiting and bringing happiness and peace to sentient beings, and also increasing the merit of the Uposatha (近住).』 The Jackal replied: 『Excellent, it is good to know the time.』 He told Sakra, ruler of the devas: 『The method of receiving precepts is that one should first repent and purify body, speech, and mind. What is bodily karma? Killing, stealing, and sexual misconduct. What is verbal karma? False speech, divisive speech, harsh speech, and idle chatter. What is mental karma? Jealousy, anger, arrogance, and wrong views. These are the ten evil deeds. Restraining body, speech, and mind from creating evil karma, and not committing various evils, is called the ten good deeds. Indulging body, speech, and mind, and creating various evil karmas, is called the ten evil deeds. With a single-minded and sincere heart, repent and eliminate the ten evils. When the ten evils are eliminated, body, speech, and mind are purified. When the three karmas are purified, it is called the ten good deeds.』 Sakra, ruler of the devas, asked: 『What is the result of the merit of the ten good deeds?』 The Jackal replied: 『I have heard the Buddha say that if people practice the ten good deeds, the result of the ten good deeds is to be born in the six desire heavens, with palaces of seven jewels, natural enjoyment of the five desires, various delicious foods, and immeasurable lifespan. Parents, wives, six kinds of relatives, are all with upright and pure appearance, joyful and happy. If the devas (Devas) uphold the ten good deeds, when the blessings in the heavens are exhausted, they will be reborn in the heavens, and the blessings will be even more superior, different from the reward of the ten good deeds of ordinary people. Why is that? Because it is difficult for ordinary people to uphold the three precepts of body, speech, and mind when cultivating goodness. To achieve the precept of non-anger, one must first skillfully practice loving-kindness, and then be able to achieve this precept of non-anger. Ordinary people practice loving-kindness,'
難得久停，如刀斫水隨破隨合。持不瞋戒，亦復如是。嫉妒戒者，發有時節。云何時節？見他得利、見他使樂、見他端政、見他勇健、見他聰明、見他修福，以要言之，一切勝事，爾時其心方生嫉妒。是故當知，嫉妒之心，發起有時。其憍慢心起亦有時，見愚癡者心起憍慢，見醜陋人、見不凈人、見貧窮人，以要言之，聾盲跛瘺、諸根不具、夷蠻胡虜，憍慢之心見時方起。是故當知，不憍慢戒，發起有時。是故世人心戒難持，雖復強持，乍得乍忘。是故世人，十善果報雖受天福，不如諸天十善功德，光明、神力、食祿、相好，巍巍第一；識宿命事，皆亦如是。是故當知，天人修行十善果報，勝於世人。』
「天帝白曰：『如尊所說，人行十善，心道三戒難為護持，天人亦爾，嫉妒、瞋恚、憍慢邪見，如是等心未曾不有，云何福報勝世人耶？』野干答曰：『天人雖有，不同世人。所以者何？天人福德，苦少樂多，煩惱心輕；世人薄福，樂少苦多，煩惱心重。』
「天帝白曰：『諸天昔來，習樂心粗，猶若猿猴，今持十善，后脫廢忘。虧犯之時，當云何也？』野干答曰：『曾聞師說，人行十善，若有犯失行惡業者，當就賢明福德之人，隨所犯事發露懺悔，更從受之。如是行者，不失戒也。所以者何？十善戒者
【現代漢語翻譯】 現代漢語譯本： 『難以長時間保持平靜的心，就像用刀砍水，隨即分開又立即合攏。持守不嗔戒也是如此。而嫉妒戒，其生起有特定的時機。什麼時候呢？當見到他人獲得利益、見到他人享受快樂、見到他人容貌端正、見到他人勇猛強健、見到他人聰明智慧、見到他人修習福德，總而言之，見到一切殊勝的事情，那時心中才生起嫉妒。所以應當知道，嫉妒之心，發起是有時機的。而驕慢心生起也有時機，見到愚癡的人心中生起驕慢，見到醜陋的人、見到不潔凈的人、見到貧窮的人，總而言之，見到聾啞殘疾、諸根不全、以及邊遠地區的民族，驕慢之心在見到他們時才生起。所以應當知道，不驕慢戒，發起是有時機的。因此世人的心戒難以持守，即使勉強持守，也常常時而得到時而忘記。因此世人修十善所得的果報，即使能享受天上的福報，也不如諸天修十善的功德，在光明、神力、飲食、相貌等方面，都是無比殊勝的；對於宿命的瞭解，也是如此。所以應當知道，天人修行十善的果報，勝過世人。』
『天帝（Śakra）問道：『如您所說，世人修行十善，心道的三種戒律難以守護，天人也是如此，嫉妒、嗔恚、驕慢、邪見，這些心念未曾沒有，為何福報卻勝過世人呢？』野干（Śṛgāla）回答說：『天人雖然也有這些心念，但與世人不同。為什麼呢？因為天人福德深厚，痛苦少而快樂多，煩惱心輕微；世人福德淺薄，快樂少而痛苦多，煩惱心沉重。』
『天帝（Śakra）問道：『諸天過去以來，習慣於享樂，心性粗糙，就像猿猴一樣，現在持守十善，之後恐怕會廢棄遺忘。如果違犯戒律的時候，該怎麼辦呢？』野干（Śṛgāla）回答說：『我曾聽聞老師說，世人修行十善，如果有人違犯而造作惡業，應當去親近賢明有福德的人，隨所犯的事情發露懺悔，重新從他們那裡領受戒律。像這樣修行的人，不會失去戒律。為什麼呢？因為十善戒』
【English Translation】 English version: 'It is difficult to maintain a calm mind for long, like cutting water with a knife, which immediately separates and then rejoins. Holding the precept of non-anger is also like that. As for the precept against jealousy, its arising has specific times. When are those times? When seeing others gain benefits, when seeing others enjoy happiness, when seeing others have beautiful appearances, when seeing others are brave and strong, when seeing others are intelligent and wise, when seeing others cultivate merit, in short, when seeing all excellent things, then the mind arises with jealousy. Therefore, it should be known that the mind of jealousy has times when it arises. And the arising of the mind of arrogance also has times; seeing foolish people, the mind of arrogance arises; seeing ugly people, seeing unclean people, seeing poor people, in short, seeing the deaf, blind, crippled, and maimed, those with incomplete faculties, and people from remote regions, the mind of arrogance arises when seeing them. Therefore, it should be known that the precept against arrogance has times when it arises. Therefore, it is difficult for worldly people to hold the precepts of the mind; even if they勉強hold them, they often gain and forget them. Therefore, the karmic rewards of the ten virtues that worldly people cultivate, even if they can enjoy heavenly blessings, are not as good as the merits of the ten virtues cultivated by the devas (gods), which are supremely excellent in terms of light, divine power, food, and appearance; and their understanding of past lives is also like that. Therefore, it should be known that the karmic rewards of the ten virtues cultivated by the devas (gods) are superior to those of worldly people.'
'Śakra (天帝, the lord of the devas) asked: 'As you say, it is difficult for people to uphold the three precepts of the mind when practicing the ten virtues, and it is the same for the devas (gods); jealousy, anger, arrogance, and wrong views, these thoughts have never been absent, so why are their karmic rewards superior to those of worldly people?' Śṛgāla (野干, a jackal) replied: 'Although the devas (gods) also have these thoughts, they are different from worldly people. Why? Because the devas (gods) have deep merit, little suffering and much happiness, and light afflictions; worldly people have shallow merit, little happiness and much suffering, and heavy afflictions.'
'Śakra (天帝, the lord of the devas) asked: 'Since the devas (gods) have been accustomed to pleasure in the past, and their minds are coarse, like monkeys, now that they uphold the ten virtues, they are afraid that they will abandon and forget them later. What should they do when they violate the precepts?' Śṛgāla (野干, a jackal) replied: 'I have heard my teacher say that if people who practice the ten virtues violate them and commit evil deeds, they should approach virtuous and meritorious people, confess and repent of what they have done, and receive the precepts from them again. Those who practice in this way will not lose the precepts. Why? Because the ten virtuous precepts'
，譬如穀苗，煩惱如草，草與正苗互共相妨，欲長苗故當除草穢，穀苗凈故收實必多，谷實多故終無饑乏。』
「爾時天帝及八萬諸天聞是事已，甚大歡喜，不復憂慮福盡無常受惡趣報，伏自惟曰：『行善功德雖無苦報，然有生死不免無常，兼有他化自在天王，見人修福心懷嫉妒為作留難，忘失善道令造惡業，惡業因緣應受苦報。』白野干曰：『修何功德常得不死，不令魔王所惑亂也？』野干答曰：『曾聞師說，發菩提心，修菩薩業，魔王波旬不能沮壞，心不惑故，在在所生智慧明瞭，慧明瞭故常識宿命，識宿命故不起惡業，心清凈故得無生法忍，無生忍故於道不退，遠離生死憂惱苦患。』
「天帝白曰：『修菩薩道，應行何法？』野干答曰：『曾聞師說，求佛道者從元而起，先當廣學諸法因緣，解因緣故信心堅固，信根力故能起精進，精進力故不起一切惡業因緣，純善之心無放逸故智慧成就，智慧力故總攝一切三十七品助菩提道。』
「天帝問曰：『如尊教者，三十七品其義弘深，非是粗懷卒能得了，云何得入菩薩道行？』野干答曰：『曾聞師說，修菩薩道者先以方便調伏諸根。何謂方便？謂六波羅蜜、四無量心，是名方便調伏諸根。』
「天帝白曰：『六波羅蜜，其義云何？唯愿說之。
【現代漢語翻譯】 現代漢語譯本：『譬如穀苗，煩惱就像雜草，雜草和穀苗互相妨礙生長，想要穀苗生長，就應當除去雜草污穢，穀苗乾淨了，收穫的果實必定豐多，谷實多了，最終就不會有飢餓匱乏。』 『當時天帝（Śakra，佛教的護法神）和八萬諸天聽到這些話后，非常歡喜，不再憂慮福報享盡，面臨無常，遭受惡趣的報應，於是暗自思忖：『行善積德雖然沒有痛苦的報應，但是有生死輪迴，終究無法避免無常，加上有他化自在天王（Paranirmita-vasavartin，欲界第六天的天主），看到別人修福，心懷嫉妒，設定障礙，使人忘失善道，造作惡業，因為惡業的因緣，應當遭受苦報。』於是問白野干（Jackal，一種動物，在此處作為有智慧的象徵）說：『修習什麼樣的功德，才能常常不死，不被魔王（Māra，佛教中阻礙修行的惡神）所迷惑擾亂呢？』白野干回答說：『我曾聽老師說，發菩提心（bodhicitta，為利益一切眾生而求成佛的心），修菩薩業（bodhisattva-caryā，菩薩的修行），魔王波旬（Māra Pāpīyas，欲界第六天的天主，也是魔王）不能夠阻撓破壞，心不迷惑的緣故，無論生在哪裡，智慧都光明清澈，智慧光明清澈的緣故，常常能夠認識自己的宿命，認識自己宿命的緣故，就不會造作惡業，心清凈的緣故，能夠得到無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的深刻體悟），得到無生法忍的緣故，在菩提道上就不會退轉，遠離生死憂愁苦惱。』 天帝問道：『修菩薩道，應當修行什麼法門？』野干回答說：『我曾聽老師說，求佛道的人，應當從根本開始，首先應當廣泛學習諸法因緣，瞭解因緣的緣故，信心就能夠堅固，因為信根的力量，能夠發起精進，因為精進的力量，就不會產生一切惡業的因緣，純善的心沒有放逸的緣故，智慧就能夠成就，因為智慧的力量，就能夠總攝一切三十七品助菩提道法（saptatriṃśad-bodhipākṣika-dharmāḥ，三十七道品，是通往菩提的三十七種修行方法）。』 天帝問道：『如您所教導的，三十七品道法，它的意義非常深奧，不是粗淺的心效能夠一下子理解的，要怎樣才能進入菩薩道修行呢？』野干回答說：『我曾聽老師說，修菩薩道的人，首先要用方便法門來調伏諸根。什麼是方便法門呢？就是六波羅蜜（ṣaṭ-pāramitāḥ，佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）、四無量心（catasro 'pramāṇāḥ，慈、悲、喜、舍四種廣大的心），這就叫做用方便法門來調伏諸根。』 天帝問道：『六波羅蜜，它的意義是什麼呢？希望您能為我解說。』
【English Translation】 English version: 『For example, like rice seedlings, afflictions are like weeds. Weeds and good seedlings hinder each other's growth. If you want the seedlings to grow, you should remove the weeds and filth. If the seedlings are clean, the harvest will surely be abundant. If the harvest is abundant, there will ultimately be no hunger or scarcity.』 『At that time, Śakra (天帝, the ruler of the Trāyastriṃśa Heaven and a protector deity in Buddhism) and eighty thousand devas (諸天, deities) heard these words and were greatly delighted. They no longer worried about their blessings running out, facing impermanence, and suffering the retribution of evil realms. They thought to themselves: 『Although performing good deeds does not result in painful retribution, there is still the cycle of birth and death, and impermanence cannot be avoided. Moreover, there is Paranirmita-vasavartin (他化自在天王, the ruler of the Paranirmita-vasavartin Heaven), who, seeing others cultivating blessings, harbors jealousy and creates obstacles, causing them to forget the path of goodness and commit evil deeds. Because of the causes and conditions of evil deeds, they should suffer retribution.』 Then they asked Jackal (白野干, a symbol of wisdom in this context): 『What kind of merit should we cultivate to always be immortal and not be confused or disturbed by Māra (魔王, a demon who obstructs spiritual practice in Buddhism)?』 Jackal replied: 『I once heard my teacher say that by generating bodhicitta (菩提心, the mind of enlightenment for the benefit of all beings) and practicing the bodhisattva-caryā (菩薩業, the conduct of a bodhisattva), Māra Pāpīyas (波旬, the chief of the Māras) cannot obstruct or destroy it. Because the mind is not confused, wherever one is born, wisdom is clear and bright. Because wisdom is clear and bright, one can always recognize one's past lives. Because one recognizes one's past lives, one will not commit evil deeds. Because the mind is pure, one can attain anutpattika-dharma-kṣānti (無生法忍, the acceptance of the non-arising of all dharmas). Because one attains anutpattika-dharma-kṣānti, one will not regress on the path to enlightenment and will be far from the suffering of birth, death, worry, and affliction.』 Śakra asked: 『What dharma should one practice to cultivate the bodhisattva path?』 Jackal replied: 『I once heard my teacher say that those who seek the Buddha path should start from the root. First, they should widely study the causes and conditions of all dharmas. Because they understand causes and conditions, their faith will be firm. Because of the power of the root of faith, they can generate diligence. Because of the power of diligence, they will not create the causes and conditions for any evil deeds. Because the pure and good mind is without negligence, wisdom will be accomplished. Because of the power of wisdom, they can encompass all thirty-seven bodhipākṣika-dharmāḥ (三十七品助菩提道, the thirty-seven factors conducive to enlightenment).』 Śakra asked: 『As you teach, the meaning of the thirty-seven factors is very profound and cannot be understood all at once by a shallow mind. How can one enter the bodhisattva path and practice?』 Jackal replied: 『I once heard my teacher say that those who cultivate the bodhisattva path should first use skillful means to subdue the senses. What are skillful means? They are the ṣaṭ-pāramitāḥ (六波羅蜜, the six perfections: giving, morality, patience, diligence, concentration, and wisdom) and the catasro 'pramāṇāḥ (四無量心, the four immeasurables: loving-kindness, compassion, joy, and equanimity). These are called skillful means to subdue the senses.』 Śakra asked: 『What is the meaning of the six pāramitās? I hope you can explain it to me.』
』野干答曰：『第一佈施，破慳貪心，無遺惜故。二者守善，不行惡故。三者遭逢惡事心能堪忍，不懷報故。四者精進修行道業，不懈退故。五者收攝其心，不邪念故。六者修習智慧，照除煩惱無明闇故。是則名為六波羅蜜。六波羅蜜方便之力，調伏諸根。復有四事，調伏諸根。何謂為四？一者慈心，二者悲心，三者喜心，四者舍心。是為四事，名無量心。』
「天帝問曰：『云何行慈？』野干答曰：『見苦厄人，當起慈心，為作救護，皆令得所。何謂為悲？見諸眾生，無明愛故造生死業，五道受苦不能自免，是故我今不應懈怠，當勤精進修習智慧速成佛道，得佛道已，當以智慧光明照除眾生無明黑闇，令見大明免眾苦縛；雖未成佛，凡所施為一切善業，回施眾生令得安樂，眾生有罪我當代受。是名悲心。何謂為喜？若見世人修行善業求三乘果，勸助隨喜；見受樂人，心亦隨喜；見端政人、見勇健人、見富貴人、見智慧人、見慈心人、見孝順人，以要言之，一切善人勸助隨喜。是為喜心。何謂為舍？凡所施為一切功德，行恩於人不望現報、不望生報、不望后報。是名為舍。成就四事，名四無量心。眾生無量故，慈心無量；眾生無量故，悲亦無量；眾生無量故，喜亦無量；眾生無量故，舍亦無量。是故名為四無量
【現代漢語翻譯】 現代漢語譯本 野干（一種動物，這裡用作比喻）回答說：『第一是佈施（Dāna），破除慳貪之心，沒有吝惜。第二是守護善行（Śīla），不做惡事。第三是遭遇惡事時能夠忍耐，不懷報復之心。第四是精進修行道業，不懈怠退縮。第五是收攝內心，不起邪念。第六是修習智慧（Prajñā），照亮並消除煩惱和無明黑暗。這就是所謂的六波羅蜜（Ṣaṭpāramitā）。六波羅蜜的方便之力，可以調伏諸根。還有四件事，可以調伏諸根。什麼是四件事呢？一是慈心（Maitrī），二是悲心（Karuṇā），三是喜心（Muditā），四是舍心（Upekṣā）。這四件事，稱為四無量心（Caturapramāṇa）。』 天帝（Deva）問道：『如何行慈？』野干回答說：『見到身處困苦厄難的人，應當生起慈心，為他們提供救助和保護，使他們都能得到妥善的安置。什麼是悲？見到各種眾生，因為無明和貪愛而造作生死之業，在五道（Gati）中受苦，不能自己解脫，因此我今天不應該懈怠，應當勤奮精進地修習智慧，迅速成就佛道（Buddhahood），得到佛道之後，應當用智慧的光明照亮並消除眾生的無明黑暗，使他們見到光明，免除各種痛苦的束縛；即使尚未成佛，凡是所做的一切善業，都回向給眾生，使他們得到安樂，眾生所犯的罪過我願意代替他們承受。這叫做悲心。什麼是喜？如果見到世人修行善業，追求三乘（Triyāna）的果位，就勸勉幫助並隨喜讚歎；見到享受快樂的人，內心也隨之歡喜；見到相貌端正的人、見到勇敢強健的人、見到富貴的人、見到有智慧的人、見到有慈心的人、見到孝順的人，總而言之，對一切善人都要勸勉幫助並隨喜讚歎。這叫做喜心。什麼是舍？凡是所做的一切功德，施恩於人，不期望得到現在的回報、不期望得到來世的回報、不期望得到將來的回報。這叫做舍。成就這四件事，就叫做四無量心。因為眾生是無量的，所以慈心也是無量的；因為眾生是無量的，所以悲心也是無量的；因為眾生是無量的，所以喜心也是無量的；因為眾生是無量的，所以舍心也是無量的。所以叫做四無量心。』
【English Translation】 English version The jackal (Yakan, used here as a metaphor) replied: 'First is giving (Dāna), to break the mind of stinginess, without any reluctance. Second is guarding goodness (Śīla), not doing evil. Third is being able to endure when encountering evil things, without harboring thoughts of revenge. Fourth is diligently practicing the path, without being lazy or retreating. Fifth is collecting one's mind, not having wrong thoughts. Sixth is cultivating wisdom (Prajñā), illuminating and eliminating the darkness of afflictions and ignorance. This is what is called the Six Perfections (Ṣaṭpāramitā). The power of skillful means of the Six Perfections can subdue the senses. There are also four things that can subdue the senses. What are the four things? First is loving-kindness (Maitrī), second is compassion (Karuṇā), third is joy (Muditā), and fourth is equanimity (Upekṣā). These four things are called the Four Immeasurables (Caturapramāṇa).' The Deva (Heavenly being) asked: 'How does one practice loving-kindness?' The jackal replied: 'When seeing people in distress and hardship, one should generate loving-kindness, provide them with help and protection, so that they can all be properly settled. What is compassion? Seeing all beings, because of ignorance and attachment, creating the karma of birth and death, suffering in the five realms (Gati), unable to free themselves, therefore I should not be lazy today, I should diligently and vigorously cultivate wisdom, quickly achieve Buddhahood (Buddhahood), and after attaining Buddhahood, I should use the light of wisdom to illuminate and eliminate the darkness of ignorance of sentient beings, so that they can see the great light and be freed from the bonds of all suffering; even if I have not yet become a Buddha, all the good deeds that I do, I dedicate to sentient beings, so that they can obtain peace and happiness, and I am willing to bear the sins committed by sentient beings on their behalf. This is called compassion. What is joy? If you see people cultivating good deeds, seeking the fruits of the Three Vehicles (Triyāna), encourage and help them and rejoice with them; when you see people enjoying happiness, your heart also rejoices with them; when you see people with handsome appearances, when you see brave and strong people, when you see rich and noble people, when you see wise people, when you see kind people, when you see filial people, in short, encourage, help and rejoice with all good people. This is called joy. What is equanimity? All the merits that are done, bestowing kindness on people, without expecting present rewards, without expecting rewards in the next life, without expecting rewards in the future. This is called equanimity. Accomplishing these four things is called the Four Immeasurables. Because sentient beings are immeasurable, loving-kindness is also immeasurable; because sentient beings are immeasurable, compassion is also immeasurable; because sentient beings are immeasurable, joy is also immeasurable; because sentient beings are immeasurable, equanimity is also immeasurable. Therefore, it is called the Four Immeasurables.'
心。連前六度，名十波羅蜜。十波羅蜜總攝一切菩薩道行。』
「時天帝釋聞野干說十善行法功德因緣，復聞菩薩行菩提道因緣義趣，疑網結解，歡喜踴躍充遍其身，即與八萬侍從諸天，更起脩敬，叉手合掌白野干曰：『弟子今日，八萬諸天一心同時發菩提心。如和上說菩薩道行，當具奉行。唯愿和上，隨喜聽許。』野干答曰：『宜知是時，斯則是其本心所望。』
「於是天帝白野干曰：『和上飲食，法用云何？唯愿教示，當設供養。』野干答曰：『其所食法，不中人聞。何以故？罪業因緣，所食之物極是不凈，形似畜生，不異餓鬼，幸可不須問其所食物。』天帝白曰：『和上飲食，好亦當示，惡亦當語，弟子今當隨所便宜施設供養。』野干答曰：『常食師子虎狼屎尿，及食冢間死人骸骨、弊衣皮革，脫不能得如斯之食，饑窮所逼亦食泥土。罪苦果報，從生至死雖食不凈，未曾充飽。』
「時天帝釋及諸天眾，聞野干說飲食之相，悲哀感結，涕淚傷心，白野干曰：『弟子現欲施設供養，如師言者，所愿不果，非可如何。今還天宮，當作何方報師重恩？』野干答曰：『汝等今者從我聞法，還於天上展轉教化開悟諸天，不問男女乃至一人令信受行，非但報我亦報一切諸佛之恩，隨所教化而自增長諸天福
【現代漢語翻譯】 現代漢語譯本：『心，連同之前的六度，稱為十波羅蜜（Ten Perfections）。十波羅蜜總括了一切菩薩（Bodhisattva）的道行。』 『當時，天帝釋（Śakra Devānām Indra）聽到野干（jackal）宣說十善行法（ten wholesome actions）的功德因緣，又聽到菩薩行菩提道（Bodhi path）的因緣義趣，疑慮和迷惑解開，歡喜踴躍充滿全身，立即與八萬侍從諸天，更加恭敬，叉手合掌對野干說：『弟子今日，八萬諸天一心同時發菩提心（Bodhicitta）。如和上（Upadhyaya，親教師）所說菩薩道行，當全部奉行。唯愿和上，隨喜聽許。』野干回答說：『應當知道這是時候了，這正是我的本心所期望的。』 『於是天帝（Śakra）問野干說：『和上飲食，法用如何？唯愿教示，當設供養。』野干回答說：『我所食用的東西，不適合讓人聽聞。為什麼呢？因為罪業因緣，所食之物極其不凈，形狀像畜生，不異於餓鬼，希望可以不必問我所食物。』天帝說：『和上飲食，好的也應當告訴我，壞的也應當告訴我，弟子現在應當隨方便來施設供養。』野干回答說：『我常吃獅子、老虎、豺狼的屎尿，以及吃墳墓間的死人骸骨、破爛衣服和皮革，如果不能得到這樣的食物，飢餓貧困所逼迫時也吃泥土。罪苦果報，從生到死雖然吃不凈之物，卻從未吃飽。』 『當時，天帝釋（Śakra Devānām Indra）及諸天眾，聽到野干（jackal）說飲食的狀況，悲哀感動，涕淚傷心，對野干說：『弟子現在想要施設供養，如您所說，所愿不能實現，無可奈何。現在返回天宮，應當用什麼方法報答您的深重恩德？』野干回答說：『你們現在從我這裡聽聞佛法，回到天上輾轉教化開悟諸天，不論男女乃至一人，令其信受奉行，不只是報答我，也是報答一切諸佛的恩德，隨著你們所教化的人數，你們諸天的福報也會自然增長。』
【English Translation】 English version: 『The mind, together with the preceding six perfections, is called the Ten Pāramitās (Ten Perfections). The Ten Pāramitās encompass all the practices of the Bodhisattva (Enlightenment Being) path.』 『At that time, Śakra Devānām Indra (Lord of the Devas) heard the jackal (wild dog) expounding the merits and causes of the ten wholesome actions, and also heard the meaning and purpose of the Bodhisattva's practice of the Bodhi path (path to enlightenment). His doubts and confusion were resolved, and joy and elation filled his entire being. Immediately, together with eighty thousand attendant devas (gods), he rose up with even greater reverence, folded his hands and palms together, and said to the jackal: 『Today, your disciples, eighty thousand devas, with one mind and at the same time, generate Bodhicitta (the mind of enlightenment). As the Upadhyaya (preceptor) has spoken of the Bodhisattva's practices, we shall fully carry them out. We only wish that the Upadhyaya will rejoice and permit us.』 The jackal replied: 『You should know that this is the time, and this is exactly what my original intention hoped for.』 『Thereupon, Śakra (Lord of the Devas) asked the jackal: 『Upadhyaya, what is the method of your diet and sustenance? We beseech you to instruct us, so that we may prepare offerings.』 The jackal replied: 『What I eat is not fit for human ears. Why? Because of karmic causes, what I eat is extremely impure, resembling livestock, no different from hungry ghosts. I hope you will not ask about what I eat.』 Śakra said: 『Upadhyaya, you should tell us both the good and the bad of your diet. Your disciples should now make offerings according to what is convenient.』 The jackal replied: 『I often eat the excrement and urine of lions, tigers, and wolves, as well as the bones of dead people in tombs, tattered clothes, and leather. If I cannot obtain such food, I also eat mud when driven by hunger and poverty. Due to the retribution of sinful suffering, from birth to death, although I eat impure things, I have never been full.』 『At that time, Śakra Devānām Indra (Lord of the Devas) and all the devas (gods), hearing the jackal (wild dog) describe his diet, were filled with sorrow and emotion, and wept with grief. They said to the jackal: 『Your disciples now wish to make offerings, but as you have said, our wish cannot be fulfilled, and there is nothing we can do. Now we return to the heavenly palace. What method should we use to repay your profound kindness?』 The jackal replied: 『Now that you have heard the Dharma (teachings) from me, return to the heavens and propagate and enlighten the devas, whether male or female, even just one person, causing them to believe and practice it. This is not only repaying me, but also repaying the kindness of all the Buddhas. As the number of people you teach increases, the blessings of you devas will naturally increase.』
德，何況教化開悟多人，功報無量。』諸天起立，白野干曰：『弟子之徒今還天宮，未審和上何時當舍此罪報身得生天堂共相見也？』野干答曰：『限至七日，當舍罪身生兜率天，汝等便可願生彼天。何以故？兜率天中多有菩薩說法教化，為諸天人求佛道故。』
「天帝白曰：『如尊教者，弟子眷屬於忉利天福盡命終，皆應生彼兜率陀天，與師相見奉持教授，誓如今也。』說是語已，以天花香散野幹上，於是別去。
「諸天去已，於時野幹不離本坐，一心專念十善行法，不行求食。七日命終生兜率天，為天王子，復識宿命，復以十善教化諸天。」
佛告王曰：「爾時野干，即我身是。時天帝釋，舍利弗是。時阿逸多教授大師憂波達者，彌勒是也。八萬諸天者，今娑婆國土八萬菩薩不退者是。」
佛言：「大王！憶念往昔從初發意修菩提行乃至無生，于其中間，常與彌勒、舍利弗等為求法故勤加精進，不顧軀命追逐明師，親近奉侍，研精學問，成就智慧。智慧力故，於五道中隨所生處，教化成就無量眾生令得度苦。至今成佛，皆由波若智慧方便，斷除一切結習因緣，成等正覺。復以智慧，于娑婆國土教化眾生，度三有苦。是故我說波若智慧，有四名義。」
時波斯匿王及其眷屬，聞佛說
【現代漢語翻譯】 現代漢語譯本：『何況教化開悟更多的人，功德回報更是無量無邊。』眾天神站起身來，對野干說：『弟子們的同伴現在要返回天宮了，不知和上您何時才能捨棄這罪報之身，得生天堂與我們相見呢？』野干回答說：『期限是七日，我將捨棄這罪報之身，往生兜率天，你們也可以發願往生彼天。為什麼呢？因為兜率天中有很多菩薩說法教化，爲了諸天人求取佛道。』 天帝釋（Śakra devānām Indra）稟告說：『如您所教導的，弟子及眷屬在忉利天（Trāyastriṃśa）福報享盡命終之後，都應當往生兜率陀天（Tuṣita），與師父相見，奉持您的教誨，誓願如同今日。』說完這些話后，用天花香散在野干身上，於是告別離去。 眾天神離去後，當時的野幹不離開原來的座位，一心專念十善行法，不去尋求食物。七日後命終，往生兜率天，成為天王子，又能憶起宿命，又以十善教化諸天。 佛陀告訴波斯匿王（Prasenajit）說：『當時的野干，就是我的前身。當時的天帝釋，就是舍利弗（Śāriputra）的前身。當時的阿逸多（Ajita）教授大師優波達（Upada），就是彌勒（Maitreya）的前身。那八萬諸天，就是現在娑婆國土（Sahā）的八萬不退轉菩薩。』 佛陀說：『大王！回憶往昔從最初發心修行菩提道（bodhi）直至證得無生法忍（anutpāda-dharma-kṣānti），在這期間，我常與彌勒、舍利弗等爲了求法而勤加精進，不顧惜身軀性命，追隨明師，親近奉侍，研精學問，成就智慧。憑藉智慧的力量，在五道（pañca-gatayaḥ）中無論生於何處，教化成就無量眾生，使他們得以脫離痛苦。至今我能成就佛果，都是由於般若（prajñā）智慧的方便，斷除一切煩惱習氣因緣，成就等正覺（samyak-saṃbuddha）。又以智慧，在這娑婆國土教化眾生，度脫三有（tri-bhava）之苦。所以我說般若智慧，有四種名義。』 當時，波斯匿王及其眷屬，聽聞佛陀所說。
【English Translation】 English version: 'Moreover, to teach and enlighten even more people, the merit and reward are immeasurable.' The devas (gods) stood up and said to the jackal: 'The disciples and companions are now returning to the heavenly palace. We do not know when Venerable Sir will relinquish this body of karmic retribution and be reborn in heaven to meet with us?' The jackal replied: 'The limit is seven days. I will relinquish this body of karmic retribution and be reborn in Tuṣita Heaven (Tuṣita), you may also aspire to be reborn there. Why? Because in Tuṣita Heaven, there are many Bodhisattvas teaching the Dharma (law), for the sake of all devas and humans seeking the Buddha path.' Śakra devānām Indra (Heavenly Emperor) reported: 'As you have taught, after the disciples and their families in Trāyastriṃśa Heaven (Trāyastriṃśa) have exhausted their blessings and their lives come to an end, they should all be reborn in Tuṣita Heaven (Tuṣita), meet with the teacher, uphold your teachings, and vow as today.' After saying these words, he scattered heavenly flowers and incense on the jackal, and then bid farewell and left. After the devas left, the jackal at that time did not leave his original seat, wholeheartedly focused on the ten wholesome practices, and did not seek food. After seven days, his life ended, and he was reborn in Tuṣita Heaven, becoming a heavenly prince, and he could also remember his past lives, and he taught the devas with the ten wholesome practices. The Buddha told King Prasenajit (Prasenajit): 'The jackal at that time was my past life. The Śakra devānām Indra (Heavenly Emperor) at that time was Śāriputra's (Śāriputra) past life. The Ajita (Ajita) professor Upada (Upada) at that time was Maitreya's (Maitreya) past life. The eighty thousand devas were the eighty thousand non-retreating Bodhisattvas in the Sahā (Sahā) world now.' The Buddha said: 'Great King! Recall in the past, from the initial aspiration to cultivate the Bodhi path (bodhi) until attaining the Anutpāda-dharma-kṣānti (non-origination of phenomena), during this period, I often worked diligently with Maitreya, Śāriputra, and others for the sake of seeking the Dharma, not caring for my body and life, pursuing enlightened teachers, closely serving them, studying diligently, and achieving wisdom. By the power of wisdom, in the five realms (pañca-gatayaḥ), wherever I was born, I taught and accomplished immeasurable sentient beings, enabling them to escape suffering. To this day, I have attained Buddhahood, all due to the skillful means of Prajñā (prajñā) wisdom, cutting off all afflictions and habitual tendencies, and attaining Samyak-saṃbuddha (perfect enlightenment). Again, with wisdom, I teach sentient beings in this Sahā world, delivering them from the suffering of the three realms of existence (tri-bhava). Therefore, I say that Prajñā wisdom has four meanings.' At that time, King Prasenajit and his retinue heard what the Buddha said.
已，心意開解，更起作禮，歡喜踴躍，倚立合掌而白佛言：「世尊！今來見佛，快得善利，聽佛說法，不知疲懈。所以者何？世尊先說，四真諦法、十二因緣，出世間道，情根鈍故慌慌不解，以不解故身體疲懈。今聞佛說菩薩行法，雖未全解，心甚愛樂，渴仰欲聞，情無厭足。弟子今欲發菩提心求無上道，唯愿世尊哀愍聽許，教示菩薩所行法度，當如說行。」
佛告王曰：「菩薩法行，如上所說，身口意業十善道行，十波羅蜜總攝一切助佛道法，汝能行乎？」
王曰：「如世尊說，十善行法，心道三法難得護持。當云何受，令不漏失？」
佛告王曰：「世人心粗，譬如猿猴，為諸煩惱風所動轉，是故欲行十善道者不得遲久，欲修十善當限三時。何謂三時？從晨至食，名為上時；經一食頃，名為中時；行百步時，名為下時。受十善法，隨其所堪，於一時中將護其心，堅持三戒無令漏失，是則名為修行十善。」
王曰：「如世尊說，限三時持十善行者，其功蓋微，云何生福？」
佛告王曰：「人修十善，時節雖促，功報彌廣。何以故？心道三戒難守護故，雖少時持，果報無量。譬如有人于百年中積聚薪草，以火焚之須臾滅盡。是故當知，少時修善，能滅無量惡業重罪。又如攢火，加勤用力
【現代漢語翻譯】 於是，國王心意開解，再次起身向佛作禮，歡喜踴躍，靠著站立，合掌對佛說：『世尊！今天來拜見佛陀，真是獲得了極大的利益，聽佛說法，不知疲倦。這是什麼原因呢？世尊先前所說的四真諦法（Four Noble Truths）、十二因緣（Twelve Links of Dependent Origination），這些出世間的道理，因為我情根遲鈍，所以慌張而不能理解，因為不理解的緣故，身體感到疲憊。現在聽聞佛陀所說的菩薩行法（Bodhisattva practices），雖然還沒有完全理解，但內心非常喜愛，渴望仰慕想要聽聞，心意沒有厭足。弟子現在想要發起菩提心（Bodhi mind），求證無上道（unsurpassed path），唯愿世尊慈悲憐憫允許，教導指示菩薩所修行的法度，我應當如您所說的那樣去實行。』 佛告訴國王說：『菩薩的修行，就像上面所說的，身口意三業（body, speech, and mind）的十善道（Ten Wholesome Actions）的修行，十波羅蜜（Ten Perfections）總攝一切輔助佛道的法門，你能實行嗎？』 國王說：『如世尊所說，十善行法，心道的三法（three aspects of the mind）難以守護保持。應當如何受持，才能不使它漏失呢？』 佛告訴國王說：『世人的心很粗糙，譬如猿猴，被各種煩惱的風所動搖轉變，因此想要修行十善道的人不能夠遲緩拖延，想要修習十善應當限定三個時段。哪三個時段呢？從早晨到吃飯時，稱為上時；經過一頓飯的時間，稱為中時；行走一百步的時間，稱為下時。受持十善法，根據自己所能承受的程度，在一個時段中守護自己的心，堅持三戒（three precepts）不使它漏失，這就叫做修行十善。』 國王說：『如世尊所說，限定三個時段來持守十善行，這樣的功德恐怕很小，怎麼能夠產生福報呢？』 佛告訴國王說：『人們修習十善，時間雖然短暫，但功德回報卻非常廣大。為什麼呢？因為心道的三戒難以守護的緣故，即使是短暫的時間持守，果報也是無量的。譬如有人在一百年中積聚薪柴，用火焚燒它，一會兒就燒盡了。因此應當知道，短暫的時間修習善法，能夠滅除無量惡業重罪。又如鉆木取火，更加勤奮用力
【English Translation】 Then, with his mind enlightened, the king rose again, prostrated himself before the Buddha, rejoicing and leaping with joy. He leaned forward, joined his palms, and said to the Buddha: 'World Honored One! Today, coming to see the Buddha, I have truly gained great benefit. Listening to the Buddha's teachings, I do not feel weary. Why is that? Because the Four Noble Truths (catvāri āryasatyāni), the Twelve Links of Dependent Origination (dvādaśāṅga pratītyasamutpāda), the path of transcending the world, which the World Honored One spoke of earlier, I was confused and unable to understand due to my dull faculties. Because of this lack of understanding, my body felt weary. Now, hearing the Bodhisattva practices (bodhisattva-caryā) spoken by the Buddha, although I have not fully understood them, my heart greatly loves them, and I eagerly desire to hear more, with no sense of satiety. Now, I wish to generate the Bodhi mind (bodhicitta) and seek the unsurpassed path (anuttarā samyaksaṃbodhi). I beseech the World Honored One to have compassion and allow me to be taught the practices of a Bodhisattva, and I shall practice them as you have instructed.' The Buddha said to the king: 'The practices of a Bodhisattva, as described above, are the practice of the Ten Wholesome Actions (daśa kuśala karmapatha) of body, speech, and mind (kāya, vāc, citta), and the Ten Perfections (daśa pāramitā) which encompass all the practices that aid the path to Buddhahood. Can you practice them?' The king said: 'As the World Honored One has said, the Ten Wholesome Actions, and the three aspects of the mind (citta) are difficult to protect and maintain. How should I receive and uphold them so that they are not lost?' The Buddha said to the king: 'The minds of ordinary people are coarse, like monkeys, agitated and swayed by the winds of various afflictions. Therefore, those who wish to practice the Ten Wholesome Actions should not delay. If you wish to cultivate the Ten Wholesome Actions, you should limit yourself to three periods of time. What are the three periods of time? From morning until mealtime is called the upper period; the time it takes to eat a meal is called the middle period; the time it takes to walk a hundred steps is called the lower period. Receive and uphold the Ten Wholesome Actions, according to your capacity, and guard your mind during one of these periods, firmly maintaining the three precepts (tri-śīla) without letting them be lost. This is called practicing the Ten Wholesome Actions.' The king said: 'As the World Honored One has said, limiting oneself to three periods of time to uphold the Ten Wholesome Actions, the merit of this is probably small. How can it generate blessings?' The Buddha said to the king: 'When people cultivate the Ten Wholesome Actions, although the time is short, the reward of merit is vast. Why is that? Because the three precepts of the mind are difficult to guard, even if they are upheld for a short time, the karmic result is immeasurable. For example, if someone accumulates firewood for a hundred years and then burns it with fire, it will be completely consumed in an instant. Therefore, you should know that cultivating good deeds for a short time can extinguish immeasurable evil deeds and heavy sins. It is also like drilling wood to make fire, adding diligence and effort.'
須臾得火，火之功力能燒天下草木叢林，須盡乃息。大王當知，人修十善亦復如是，須臾之功能滅無量惡業重罪，能令行者起菩提芽，萌芽成故漸漸增長至成佛果。」
王聞是已更起作禮，甚大欣慶得未曾有，白世尊曰：「弟子今者大得善利。所以者何？聞世尊說，修十善道功德因緣，能令眾產生菩提芽。弟子今者志樂菩提，當勤修行，心不退卻。」
佛說是時，隨從王者群臣吏民、後宮夫人，四部弟子，天、龍、鬼神、人非人等，五千餘人，皆發無上菩提道意。
爾時波斯匿王國大夫人，出入行來常使四人，名扇提羅(扇提羅者漢言石女，無男女根故名石女)，最大筋力，令此四人擔皇后輿。皇后所乘七寶輦輿，留在祇洹精舍門外，敕諸黃門令守護之。黃門轉令四扇提羅守夫人輿，其身自往佛邊聽法。扇提羅等各于輿下睡眠不識。
時有兇人，偷取夫人珍寶輦輿一摩尼珠。爾時黃門，暫出看輿，不見寶珠，心中惶怖，懼夫人責，問石女言：「使汝守輿，何故偷珠？」各各答言：「實不偷也。」黃門大怒，鞭打石女，苦痛徹骨。時有一石女，自審不偷橫受楚毒，奔走逃突入精舍中，稱怨大喚，眾皆聞之莫知所由。
佛語阿難：「汝可出往彼黃門所，無令橫鞭無過之人。何以故？此四石
【現代漢語翻譯】 現代漢語譯本： 『片刻之間獲得火種，火的力量能夠焚燒天下所有的草木叢林，燃盡之後才會熄滅。大王您應當知道，人修習十善業也是如此，短暫的修行能夠滅除無量惡業重罪，能夠使修行者生起菩提之芽（Bodhivrksa，覺悟之樹），萌芽成長，最終漸漸增長直至成就佛果。』 國王聽了這些話后，再次起身向佛作禮，非常欣喜慶幸得到了前所未有的教誨，對世尊說：『弟子現在獲得了極大的利益。這是什麼原因呢？因為聽世尊說，修習十善道（Dasa-kusala，十種善業）的功德因緣，能夠使眾生生起菩提之芽。弟子現在立志于追求菩提，應當勤奮修行，心不退轉。』 佛陀宣說這些話的時候，跟隨國王的群臣、官吏、百姓、後宮夫人，以及四部弟子（比丘、比丘尼、優婆塞、優婆夷），天（Deva，天神）、龍（Naga，龍族）、鬼神（Yaksa，夜叉）、人非人等，五千多人，都發起了無上菩提道心。 當時，波斯匿王（Prasenajit，古印度憍薩羅國國王）的大夫人，出入行走時常使喚四個人，名叫扇提羅（Santila），（扇提羅的意思是石女，因為沒有男女的性器官，所以叫做石女），她們力氣很大，讓這四個人抬皇后的轎子。皇后乘坐的七寶輦輿，停留在祇洹精舍（Jetavana-vihara，祇樹給孤獨園）門外，命令宦官們守護它。宦官又轉而命令四個扇提羅看守夫人的轎子，自己則去佛陀那裡聽法。扇提羅等人在轎子下睡覺，什麼也不知道。 當時有個兇惡的人，偷走了夫人珍寶輦輿上的一顆摩尼珠（Mani，寶珠）。這時，宦官暫時出來看轎子，不見了寶珠，心中非常害怕，擔心夫人責怪，就問石女們說：『讓你們看守轎子，為什麼偷了寶珠？』她們各自回答說：『實在沒有偷啊。』宦官大怒，鞭打石女，痛苦徹骨。當時有一個石女，自己明明沒有偷東西卻無端遭受鞭打，奔走逃跑進入精舍中，大聲呼喊冤屈，眾人都聽到了，但不知道是什麼原因。 佛陀告訴阿難（Ananda，佛陀十大弟子之一）：『你可以去那個宦官那裡，不要讓他隨意鞭打無辜的人。為什麼呢？這四個石女……』
【English Translation】 English version: 'In a moment, one obtains fire, and the power of the fire can burn all the grass, trees, and forests in the world, ceasing only when it is completely exhausted. Your Majesty should know that the cultivation of the Ten Virtuous Deeds (Dasa-kusala) is also like this. The power of a moment can extinguish immeasurable evil deeds and heavy sins, and can cause the practitioner to generate the Bodhi sprout (Bodhivrksa, the tree of enlightenment), which sprouts and grows, gradually increasing until the attainment of Buddhahood.' Having heard these words, the king rose again and paid homage to the Buddha, greatly rejoicing and feeling that he had obtained something unprecedented. He said to the World-Honored One: 'Your disciple has now obtained great benefit. Why is that? Because I have heard the World-Honored One say that the merit and causes of cultivating the Ten Virtuous Paths (Dasa-kusala, ten wholesome actions) can cause sentient beings to generate the Bodhi sprout. Your disciple now aspires to Bodhi and shall diligently cultivate, with a mind that does not retreat.' When the Buddha spoke these words, the ministers, officials, people, and ladies of the harem who followed the king, as well as the fourfold assembly (bhiksus, bhiksunis, upasakas, and upasikas), Devas (gods), Nagas (dragons), Yaksa (spirits), non-humans, and others, more than five thousand people, all generated the unsurpassed Bodhi mind. At that time, the great queen of King Prasenajit (Prasenajit, the king of Kosala in ancient India) always had four people attend to her when she went out, named Santila (Santila, meaning 'stone woman' because they had no male or female organs, hence the name 'stone woman'). They were very strong and were made to carry the queen's palanquin. The queen's seven-jeweled palanquin was left outside the gate of the Jetavana-vihara (Jetavana-vihara, Jeta's Grove), and she ordered the eunuchs to guard it. The eunuchs then ordered the four Santilas to guard the queen's palanquin, while they themselves went to the Buddha to listen to the Dharma. The Santilas were sleeping under the palanquin and knew nothing. At that time, there was a wicked person who stole a Mani jewel (Mani, precious gem) from the queen's precious palanquin. At that moment, the eunuch briefly came out to check on the palanquin and, not seeing the jewel, was very frightened, fearing the queen's blame. He asked the stone women, 'You were told to guard the palanquin, why did you steal the jewel?' Each of them replied, 'We really did not steal it.' The eunuch was furious and whipped the stone women, causing them excruciating pain. At that time, one of the stone women, knowing that she had not stolen anything but was unjustly beaten, ran into the monastery, crying out her grievances. Everyone heard it but did not know what was happening. The Buddha said to Ananda (Ananda, one of the ten great disciples of the Buddha), 'You should go to that eunuch and not let him arbitrarily whip innocent people. Why? These four stone women...'
女者，乃是皇后前世之師，自無過罪何以橫鞭，自造後世惡業因緣？」
是時皇后聞佛此語，即起恭敬，合掌白佛：「如世尊說，四擔輿石女，乃是皇后前世時師。迷意不解，惟愿世尊，說其因緣，令諸會眾普得聞知。」
佛告皇后：「喚石女來，於世尊前驗其虛實。」
皇后奉命，即遣黃門攝之將來。時四石女，見佛叩頭啼哭，長跪合掌，白世尊曰：「實不偷珠，有何因緣橫羅此罪，鞭打楚痛，身體破壞。」
世尊告言：「罪業因緣，自身所造，非父母為，非從天墮。人行善惡，受苦樂報，如響應聲。貪現前利，心行邪諂，不知後世累劫受殃。夫惡從心生，反以自賊，如鐵生垢，消毀其形。」
王叉手白佛：「前後說法，皆有因緣，今四石女，先世本末有何因緣？愿佛為說，開悟盲冥多所利益，眾人蒙祐。」◎
◎佛告王曰：「欲聞者善，著心諦聽，吾今說之。」
佛說未曾有因緣經卷上 大正藏第 17 冊 No. 0754 佛說未曾有因緣經
佛說未曾有因緣經卷下
蕭齊沙門釋曇景譯
佛復惟曰：「今我法中有諸比丘，言行不同、心口相違，或為利養、錢財、飲食，或為名譽、要集眷屬，或有厭惡王法役使出家為道，都無有心向三脫門
【現代漢語翻譯】 『這位女子，乃是皇后前世的老師，自然沒有過錯，為何要橫加鞭打，自造後世的惡業因緣呢？』
當時皇后聽了佛的這番話，立刻起身恭敬地合掌對佛說：『正如世尊所說，這四位抬輿的石女，乃是皇后前世的老師。我迷惑不解，希望世尊能解說其中的因緣，讓所有在場的聽眾都能普遍知曉。』
佛告訴皇后：『把石女們叫來，在世尊面前驗證她們所說是否屬實。』
皇后遵從佛的命令，立刻派遣宦官把她們帶了過來。當時四位石女見到佛，叩頭啼哭，長跪合掌，對世尊說：『我們實在沒有偷盜珍珠，為何要無端遭受這樣的罪名，鞭打楚痛，身體都受到了損傷。』
世尊告誡她們說：『罪業的因緣，是自身所造，不是父母所為，也不是從天上掉下來的。人行善惡，會受到苦樂的報應，就像回聲一樣。貪圖眼前的利益，心懷邪惡諂媚，不知道後世累劫都要遭受災殃。惡從心中產生，反而會傷害自己，就像鐵生鏽一樣，最終會消毀自身。』
國王叉手對佛說：『前後所說的法，都有其因緣，現在這四位石女，前世的本末有什麼因緣呢？希望佛能為我們解說，開悟我們這些盲昧之人，多多利益眾生，讓眾人蒙受福佑。』
佛告訴國王說：『想聽嗎？很好，專心諦聽，我現在就為你們解說。』
《佛說未曾有因緣經》捲上 大正藏第 17 冊 No. 0754 《佛說未曾有因緣經》
《佛說未曾有因緣經》卷下
蕭齊沙門釋曇景譯
佛又說：『現在我的佛法中，有一些比丘（bhiksu，佛教出家男眾），言行不一、心口不一，有的是爲了利養、錢財、飲食，有的是爲了名譽、要結集眷屬，有的是厭惡王法的役使而出家修道，根本沒有真心向往三解脫門（trimoksa，空、無相、無愿）。』
【English Translation】 'That woman is the Empress's teacher from a previous life. She has committed no crime, so why inflict such unwarranted whipping, creating causes and conditions for evil karma in future lives?'
At that time, upon hearing these words from the Buddha, the Empress immediately rose, respectfully joined her palms, and said to the Buddha: 'As the World Honored One has said, these four stone women carrying the palanquin are the Empress's teachers from a previous life. I am confused and do not understand. I beseech the World Honored One to explain the causes and conditions, so that all those present may universally understand.'
The Buddha told the Empress: 'Summon the stone women and verify the truth of their words before the World Honored One.'
The Empress obeyed the command and immediately sent eunuchs to bring them. When the four stone women saw the Buddha, they kowtowed, wept, knelt with palms joined, and said to the World Honored One: 'We truly did not steal the pearls. Why have we been unjustly accused of this crime, whipped painfully, and our bodies damaged?'
The World Honored One admonished them, saying: 'The causes and conditions of karmic offenses are created by oneself, not by parents, nor do they fall from the sky. People who perform good or evil will receive the corresponding rewards of happiness or suffering, like an echo to a sound. Greed for immediate gain and harboring evil flattery in your hearts will lead to suffering for countless kalpas (aeon) in future lives. Evil arises from the heart and ultimately harms oneself, like rust that forms on iron and destroys its shape.'
The King, with hands clasped, said to the Buddha: 'All the teachings you have given have causes and conditions. What are the causes and conditions of the past lives of these four stone women? I beseech the Buddha to explain them to us, to enlighten us who are blind and ignorant, to greatly benefit all beings, and to allow everyone to receive blessings.'
The Buddha told the King: 'Do you wish to hear? Very well, listen attentively. I will now explain it to you.'
The Sutra of Previously Non-Existent Causes and Conditions, Volume 1 Taisho Tripitaka Volume 17, No. 0754, The Sutra of Previously Non-Existent Causes and Conditions
The Sutra of Previously Non-Existent Causes and Conditions, Volume 2
Translated by the Shramana (Buddhist monk) Shi Tan Jing of the Xiao Qi Dynasty
The Buddha further said: 'Now, within my Dharma (teachings), there are bhikshus (Buddhist monks) whose words and actions differ, whose hearts and mouths contradict each other. Some do it for profit, wealth, food, or drink; others for fame, to gather followers; and still others, disliking the forced labor of the king's law, leave home to practice the Way, but have no genuine aspiration towards the three doors of liberation (trimoksa, emptiness, signlessness, wishlessness).'
，度三有苦。以不凈心貪受信施，不知後世彌劫受殃償其宿債。為是等故，豈得不說。」
佛告王曰：「憶念過去無數劫時，有一大國名裴扇阇，有一女人名曰提違，婆羅門種，夫喪守寡，其家大富，都無兒息又無父母，守孤抱窮無所恃怙。婆羅門法，若不如意，便生自燒身。諸婆羅門時時共往到提違所，教化之曰：『今身之厄，莫不由汝前身罪故。何謂為罪？不敬奉事諸婆羅門，又不孝順父母、夫婿，復無慈心養育兒子；有是罪故，致令今身抱孤守厄。汝今若不修福滅罪，後世轉劇墮地獄中，當爾之時悔無所及。』
「提違問曰：『當作何福，得滅罪耶？』婆羅門曰：『滅罪二種：其罪輕者，手自髡頭香湯洗浴，入天廟中，懺悔辭謝那羅延天，請婆羅門足一百人，施設飲食；設飲食已，以乳牛百頭從犢子者嚫婆羅門，然後罪滅。所以者何？諸婆羅門修凈梵行，不食酒肉五辛蔥蒜，唯仰牛乳以為食資，令施主檀越滅罪生福，世世所生所愿從心。汝今罪重，應以家中一切所有諸珍寶物，佈施五百大婆羅門；諸婆羅門得佈施已，當爲咒愿，令汝後生常得大富。欲滅罪者，于恒水邊積薪自燒，諸婆羅門當復咒愿，令汝前身所造一切輕重過罪一時滅盡，後世更生無復餘殃，父母兄弟夫婿兒子壽命無量、快樂無極。
【現代漢語翻譯】 度脫三有（指欲有、色有、無色有，即三界）的痛苦。如果以不清凈的心貪圖接受信徒的佈施，不知道後世無數劫都要受苦，償還前世的債務。因為這些緣故，怎麼能不說呢？』
佛告訴國王說：『回憶過去無數劫時，有一個大國名叫裴扇阇（Paisanja），有一個女人名叫提違（Tidevi），是婆羅門種姓，丈夫去世后守寡，她家非常富有，但是沒有兒女，也沒有父母，孤獨無依，生活困苦。按照婆羅門的規矩，如果生活不如意，就應該自焚。那些婆羅門經常一起去提違那裡，教導她說：『你今生的困厄，都是因為你前世的罪過。什麼是罪過呢？就是不尊敬侍奉婆羅門，又不孝順父母、丈夫，也沒有慈悲心養育兒子；因為這些罪過，導致你今生孤獨困苦。你現在如果不修福消除罪業，後世會更加痛苦，墮入地獄之中，到那時後悔也來不及了。』
提違問道：『應該做什麼福事，才能消除罪業呢？』婆羅門說：『消除罪業有兩種方法：如果罪過輕微，就自己剃頭，用香湯洗浴，進入天廟中，懺悔謝罪于那羅延天（Narayana），請一百個婆羅門來，施捨飲食；施捨飲食完畢后，用一百頭帶著小牛的母牛佈施給婆羅門，這樣罪業就可以消除。為什麼呢？因為這些婆羅門修行清凈的梵行，不吃酒肉五辛蔥蒜，只依靠牛乳作為食物，這樣可以使施主檀越（Danyue，施主）消除罪業，增長福報，世世代代所生所愿都能如願。你現在罪業深重，應該把你家中所有的一切珍寶財物，佈施給五百個大婆羅門；這些婆羅門得到佈施后，會為你咒愿，讓你後世常常得到大富。想要消除罪業的人，可以在恒河邊堆積柴火自焚，那些婆羅門會再次為你咒愿，讓你前世所造的一切輕重罪過一時滅盡，後世再生不再有任何災殃，父母兄弟丈夫兒子的壽命無量，快樂無邊。』
【English Translation】 to deliver from the suffering of the three realms of existence (the desire realm, the form realm, and the formless realm). If one greedily accepts offerings with an impure mind, one does not know that in future kalpas one will suffer and repay the debts of past lives. For these reasons, how can we not speak out?'
The Buddha told the king, 'Recall that in countless past kalpas, there was a great country named Paisanja. There was a woman named Tidevi, of the Brahmin caste, who became a widow after her husband died. Her family was very wealthy, but she had no children and no parents. She was lonely and poor, with no one to rely on. According to Brahmin customs, if life is not as desired, one should immolate oneself. The Brahmins often went to Tidevi and taught her, saying, 'Your current hardship is due to the sins of your past life. What are these sins? Not respecting and serving the Brahmins, not being filial to your parents and husband, and not having a compassionate heart to raise children. Because of these sins, you are now lonely and suffering. If you do not cultivate merit and eliminate sins now, you will suffer even more in the future and fall into hell. At that time, it will be too late to regret.'
Tidevi asked, 'What meritorious deeds should I do to eliminate sins?' The Brahmins said, 'There are two ways to eliminate sins: If the sins are minor, shave your head yourself, bathe in fragrant water, enter the temple of the gods, repent and apologize to Narayana, and invite one hundred Brahmins to provide food and drink. After providing food and drink, donate one hundred cows with calves to the Brahmins, and then the sins can be eliminated. Why? Because these Brahmins practice pure Brahma conduct, do not eat wine, meat, or the five pungent spices (garlic, onions, leeks, chives, and asafoetida), and rely only on cow's milk for sustenance. This allows the donor (Danyue, benefactor) to eliminate sins and increase blessings, so that in every life, their wishes will be fulfilled. Your sins are now severe, so you should donate all the treasures and possessions in your house to five hundred great Brahmins. After receiving the donations, these Brahmins will chant blessings for you, so that you will always be wealthy in future lives. Those who want to eliminate sins can pile up firewood and immolate themselves by the Ganges River. The Brahmins will chant blessings for you again, so that all the light and heavy sins you have committed in your past life will be eliminated at once, and there will be no more calamities in future lives. Your parents, brothers, husband, and children will have immeasurable lives and boundless happiness.'
』於是提違便許可之，決定開心，當自燒身。便敕家奴將十乘車入山伐樵，規以自燒。
「爾時國中有一道人，名缽底婆(齊言辯才)，精進持戒、多聞智慧，常以慈心教化天下，令改邪就正舍惡修善。傳聞提違欲自燒身，心生憐愍，往詣其所問提違言：『辦具薪火，欲何所為？』提違答言：『欲自燒身滅除殃罪。』辯才答曰：『先身罪業，隨逐精神、不與身合，徒苦燒身安能滅罪？夫人禍福隨心而起，心念善故受報亦善，心念惡故受惡果報，心念苦樂受報亦爾。如人餓死則作餓鬼，苦惱死者受苦惱報，歡喜死者受歡喜報，安隱快樂，果報亦爾。汝今云何于苦惱中，求欲滅罪、望善報也？幸可不須，于理不通。
「『複次提違，如困病人為苦所逼，若有惡人來至其所，呵罵病人、以手摶耳。于意云何？爾時病人，寧有善心，無忿惱不？』提違答言：『其人困病，未見人時常懷忿惱，況被摶耳而當無忿。』
「辯才告曰：『汝今如是，先身罪故，守窮抱厄常懷憂惱，復欲燒身欲離憂惱，當可得不？如困病人，得人呵罵，尚增苦惱百千萬倍；況自燒身，猛炎起時身體焦爛，氣息未絕、心未壞故，當爾之時身心被煮，神識未離，故受苦毒煩悶心惱，從是命終生地獄中，地獄苦惱尤轉增劇百千萬倍，求免甚
【現代漢語翻譯】 現代漢語譯本 於是提違便允許了他，下定決心開心顏，準備親自燒身。便命令家奴用十輛車到山裡砍柴，計劃用來燒自己。
當時國中有一位道人，名叫缽底婆（Boddhibhadra，齊言辯才），精進持戒、博學多聞且智慧深遠，經常以慈悲之心教化天下，使人們改邪歸正，捨棄惡行修習善業。他聽說提違想要自焚，心生憐憫，前往提違處問道：『準備好柴火，想要做什麼？』提違回答說：『想要自焚以消除罪孽。』辯才回答說：『前世的罪業，跟隨精神意識，不與身體結合，徒勞地燒身怎麼能消除罪孽呢？人的禍福隨著心念而生起，心念善良，所受的果報也善良；心念邪惡，所受的果報也邪惡；心念苦樂，所受的果報也是如此。比如人餓死就會變成餓鬼，痛苦地死去就會受到痛苦的果報，歡喜地死去就會受到歡喜的果報，安穩快樂地死去，果報也是安穩快樂。你現在怎麼能在苦惱之中，求得滅罪、期望得到好的果報呢？希望你不要這樣做，這在道理上是行不通的。』
『再者說，提違，如果一個困苦的病人被痛苦所逼迫，如果有惡人來到他那裡，呵斥謾罵病人、用手打病人的耳朵。你認為怎麼樣？那時病人，會有善心嗎，會沒有憤怒惱恨嗎？』提違回答說：『那人正被疾病困擾，沒見到人時就常常懷有憤怒惱恨，更何況被人打耳朵，怎麼會沒有憤怒呢。』
辯才說道：『你現在就是這樣，因為前世的罪業，守著貧窮困厄，常常懷有憂愁煩惱，又想燒身來脫離憂愁煩惱，怎麼可能得到呢？就像困苦的病人，被人呵斥謾罵，尚且增加苦惱百千萬倍；更何況是自焚，猛烈的火焰燃起時身體焦爛，氣息未斷絕、心識未壞滅，在那個時候身心被煎熬，神識沒有離開，所以會受到極度的痛苦煩悶，從這裡命終後會墮入地獄之中，地獄的苦惱更加劇烈百千萬倍，想要免除就更加困難了。』
【English Translation】 English version Thereupon, Tivi permitted him and resolved to be happy, intending to burn himself. He then ordered his servants to take ten carts to the mountains to gather firewood, planning to use it for his self-immolation.
At that time, there was a Taoist in the country named Boddhibhadra (meaning 'eloquence' in the Qi language). He diligently upheld the precepts, possessed extensive knowledge and wisdom, and constantly taught the world with a compassionate heart, leading people to abandon evil and embrace righteousness, to forsake wickedness and cultivate goodness. Upon hearing that Tivi intended to burn himself, he felt compassion and went to Tivi, asking, 'Having prepared firewood, what do you intend to do?' Tivi replied, 'I intend to burn myself to eliminate my sins.' Boddhibhadra answered, 'The sins of past lives follow the spirit and do not combine with the body. How can merely burning the body eliminate sins? A person's misfortune or fortune arises from their mind. If the mind is good, the retribution received will also be good; if the mind is evil, the retribution received will be evil. The same applies to thoughts of suffering or joy. For example, a person who dies of starvation becomes a hungry ghost; one who dies in suffering receives suffering as retribution; one who dies in joy receives joy as retribution; and one who dies in peace and happiness receives peace and happiness as retribution. How can you now seek to eliminate sins and hope for good retribution in suffering? I hope you will not do this, as it is not logically sound.'
'Furthermore, Tivi, if a distressed patient is tormented by suffering, and an evil person comes to him, scolding and cursing the patient, and slapping his ears, what do you think? At that time, would the patient have a kind heart, or would he not be angry and resentful?' Tivi replied, 'That person is troubled by illness and often harbors anger and resentment even before seeing anyone. How could he not be angry when slapped on the ears?'
Boddhibhadra said, 'You are now like that. Because of the sins of past lives, you are trapped in poverty and hardship, constantly harboring sorrow and distress. If you try to burn yourself to escape sorrow and distress, how can you succeed? Just like a distressed patient who is scolded and cursed, his suffering increases a hundred thousand times. Moreover, when you burn yourself, your body will be charred and rotten in the fierce flames. Since your breath has not ceased and your mind has not perished, your body and mind will be tormented at that time, and your spirit will not leave. Therefore, you will suffer extreme pain and anguish. After dying from this, you will fall into hell, where the suffering will be even more intense, a hundred thousand times greater. It will be even more difficult to escape.'
難，況欲燒身求離苦也。複次提違！譬如車牛厭患車故欲使車壞，前車若壞續得後車扼其項領，罪未畢故。人亦如是，縱令燒壞百千萬身，罪業因緣相續不滅。如阿鼻獄燒諸罪人，一日之中八萬過死、八萬更生，過一劫已其罪方畢。況復汝今，一過燒身欲求滅罪，何有得理？』
「爾時辯才種種因緣為說正法，提違女人心開意解，改志易操燒身意息，白辯才言：『當設何意，令得滅罪？』辯才答言：『前心作惡如雲覆月，後心起善如炬消闇。汝今幸有欲滅罪意，自有方便，我能令汝不費一錢，乃至不經毫分之苦，滅除殃罪、現世安隱，后更生處善愿從心。』
「提違聞已心大歡喜，憂怖即除，如重罪囚蒙赦欲出，即起脩敬，禮拜問訊，即敕婢使，為敷高座，𣰽毹㲩𣰆，錦繡綩綖，嚴飾第一，散花燒香，勸請辯才令登高座。辯才受請，即升高座。提違女人即率家內奴婢眷屬五百餘人，圍繞辯才，叩頭恭敬，合掌而立。
「提違女人白辯才言：『尊向所說滅罪事由，雖懷欣慶，猶有微疑。惟愿為說除罪之法，當如法行。』辯才答曰：『起罪之由，出身口意，身業不善，殺、盜、邪淫；口業不善，妄言、兩舌、惡口、綺語；意業不善，嫉妒、瞋恚、憍慢邪見；是為十惡，受惡果報。今當一心丹誠懺悔，若
【現代漢語翻譯】 現代漢語譯本：更何況想要燒身來求得脫離痛苦呢！再者，提違（Tiwei）！譬如車牛厭惡了車子，想要毀壞它，前面的車子如果壞了，緊接著又會得到後面的車子來扼住它的脖頸，罪業沒有完結的緣故。人也是這樣，縱然燒壞百千萬個身體，罪業的因緣相續不斷滅。如同阿鼻地獄（Avici Hell）燒諸罪人，一日之中八萬次死亡、八萬次更生，過了一劫（kalpa）才能罪業完畢。更何況你現在，一次燒身想要滅罪，哪裡有這樣的道理？』 「當時辯才（Biancai）用種種因緣為她說正法，提違（Tiwei）女人的心開了，意解了，改變了志向和行為，燒身的念頭止息了，對辯才（Biancai）說：『應當設立什麼意念，才能得以滅罪？』辯才（Biancai）回答說：『先前的心作惡，如同烏雲遮蔽月亮，後來的心生起善念，如同火炬消除黑暗。你現在慶幸有想要滅罪的意念，自然有方便，我能讓你不花費一文錢，乃至不經歷絲毫的痛苦，滅除災殃罪過、現世安穩，以後再生的去處，善愿都能隨心。』 「提違（Tiwei）聽了之後，心中大為歡喜，憂愁和怖畏立即消除，如同重罪的囚犯蒙受赦免想要出來，立即起身恭敬，禮拜問訊，立即命令婢女僕人，鋪設高座，鋪上毛織物和墊子，用錦繡的坐墊裝飾，極其華麗，散花燒香，勸請辯才（Biancai）登上高座。辯才（Biancai）接受邀請，就升上了高座。提違（Tiwei）女人就率領家中的奴婢眷屬五百餘人，圍繞著辯才（Biancai），叩頭恭敬，合掌而立。 「提違（Tiwei）女人對辯才（Biancai）說：『尊者先前所說的滅罪事由，雖然心中欣喜慶幸，仍然還有些許疑惑。惟愿為我說說消除罪業的方法，我當如法奉行。』辯才（Biancai）回答說：『產生罪業的原因，出自身、口、意，身業不善，殺生、偷盜、邪淫；口業不善，妄語、兩舌、惡口、綺語；意業不善，嫉妒、嗔恚、驕慢邪見；這就是十惡，會受到惡的果報。現在應當一心真誠地懺悔，如果』
【English Translation】 English version: 'It is difficult, let alone seeking to escape suffering by burning oneself! Furthermore, Tiwei (提違, name of a woman)! It is like an ox that is tired of pulling a cart and wants to destroy it. If the front cart is destroyed, another cart will immediately be put on its neck, because the karmic debt is not yet finished. People are the same. Even if you burn hundreds of thousands of bodies, the karmic causes and conditions will continue without ceasing. It is like the Avici Hell (阿鼻地獄, the hell of incessant suffering) burning all the sinners. In one day, they die eighty thousand times and are reborn eighty thousand times. Only after one kalpa (劫, an extremely long period of time) will their sins be finished. How much more so you now, wanting to extinguish your sins by burning yourself once? How can there be such a reason?' At that time, Biancai (辯才, name of a person) used various causes and conditions to speak the true Dharma for her. Tiwei (提違, name of a woman)'s heart opened, her mind understood, she changed her will and behavior, and the thought of burning herself ceased. She said to Biancai (辯才, name of a person): 'What intention should I establish in order to be able to extinguish my sins?' Biancai (辯才, name of a person) replied: 'The previous mind that created evil is like clouds covering the moon, and the subsequent mind that arises with goodness is like a torch dispelling darkness. You are now fortunate to have the intention to extinguish your sins. There is a way. I can enable you to eliminate calamities and sins, have peace and security in this life, and have good wishes fulfilled in future lives without spending a single penny or experiencing the slightest suffering.' Having heard this, Tiwei (提違, name of a woman)'s heart was filled with great joy, and her worries and fears were immediately dispelled, like a heavily sentenced prisoner being pardoned and wanting to be released. She immediately rose, showing respect, bowing, and inquiring. She immediately ordered her maids and servants to prepare a high seat, spread woolen fabrics and cushions, and decorate it with brocade cushions, making it extremely magnificent. She scattered flowers, burned incense, and invited Biancai (辯才, name of a person) to ascend the high seat. Biancai (辯才, name of a person) accepted the invitation and ascended the high seat. Tiwei (提違, name of a woman) then led her family's slaves, servants, and more than five hundred relatives, surrounding Biancai (辯才, name of a person), kowtowing respectfully, and standing with their palms together. Tiwei (提違, name of a woman) said to Biancai (辯才, name of a person): 'Venerable One, although I am delighted and rejoice in what you said earlier about extinguishing sins, I still have some doubts. I wish you would tell me the method of eliminating sins, and I will practice it according to the Dharma.' Biancai (辯才, name of a person) replied: 'The causes of arising sins come from body, speech, and mind. Unwholesome bodily actions are killing, stealing, and sexual misconduct; unwholesome verbal actions are false speech, divisive speech, harsh speech, and frivolous speech; unwholesome mental actions are jealousy, anger, arrogance, and wrong views. These are the ten evils, which will receive evil consequences. Now, you should sincerely repent with one mind. If'
於過去、若於今身有如是罪，今悉懺悔，出罪滅罪。當自立誓，從今已往不敢復犯。併爲我等先人父母夫婿兄弟，所有過罪，我今一心代其懺悔。我弟子提違，以今懺悔、改惡修善福德因緣，施與一切受苦眾生，令其得樂。眾生有罪，我當代受。復立誓言，緣我今日改邪就正、悔罪修福，從是因緣，捨身受身至成佛道，常遭明師、遇善知識，壽無量命，常與父母夫婿兒子六親眷屬常相保守，不經苦患，莫如今也。』於是辯才告提違言：『悔過滅罪法皆如是。』
「於是提違及其眷屬，于辯才前長跪合掌，白辯才言：『弟子之徒奉尊教誨，如法懺已，愿尊更賜余善法教，當勤奉行，增本功德。』辯才告曰：『今當誠心歸佛、歸法、歸比丘僧，如是三說；今當盡形受十善道。「我弟子某甲，從今盡形，不殺、不盜、不邪淫，是身善業；不妄言、兩舌，不惡口、綺語，是口善業；不嫉妒、瞋恚、憍慢邪見，是意善業。」是則名為十善戒法。』
「爾時辯才，教授提違十善法已，提違眷屬歡喜踴躍，盡心奉行。提違女人為設種種百味飲食及諸珍寶，長跪叉手白辯才言：『愿尊留神，垂愍教化。今當爲尊造立宮室，隨所便宜，終身奉事。』辯才答曰：『汝今以能捨邪就正、凈修十善，為正法子；復以十善教化天下，
【現代漢語翻譯】 如果過去或現在有這樣的罪過，現在全部懺悔，消除罪過。應當自己立下誓言，從今以後不敢再犯。並且爲了我的先人父母、丈夫兄弟，所有的罪過，我現在一心代替他們懺悔。我的弟子提違（name of a person），用今天懺悔、改正錯誤、修習善良的福德因緣，施與一切受苦的眾生，讓他們得到快樂。眾生有罪，我願意代替他們承受。再次立下誓言，因為我今天改邪歸正、懺悔罪過、修習福德，從這個因緣開始，捨棄這個身體，接受下一個身體，直到成就佛道，常常遇到明師，遇到善知識，壽命無量，常常與父母、丈夫、兒子、六親眷屬常常互相守護，不經歷苦難，不要像現在這樣。』於是辯才（name of a person）告訴提違（name of a person）說：『悔過消除罪過的方法都像這樣。』 於是提違（name of a person）和他的眷屬，在辯才（name of a person）面前長跪合掌，對辯才（name of a person）說：『弟子們遵奉您的教誨，如法懺悔完畢，希望您再賜予我們其他的善法教導，我們應當勤奮奉行，增加原本的功德。』辯才（name of a person）告訴他們說：『現在應當誠心歸依佛、歸依法、歸依比丘僧，像這樣說三遍；現在應當盡一生受持十善道。「我弟子某甲（a certain person），從今往後盡此一生，不殺生、不偷盜、不邪淫，這是身體的善業；不妄語、不兩舌，不惡口、不綺語，這是口頭的善業；不嫉妒、嗔恚、憍慢邪見，這是意念的善業。」這就叫做十善戒法。』 這時，辯才（name of a person）教授提違（name of a person）十善法之後，提違（name of a person）和他的眷屬歡喜踴躍，盡心奉行。提違（name of a person）的妻子為辯才（name of a person）準備了各種美味的飲食以及各種珍寶，長跪合掌對辯才（name of a person）說：『希望您能留下來，慈悲憐憫地教化我們。現在要為您建造宮室，隨您方便，終身侍奉您。』辯才（name of a person）回答說：『你們現在已經能夠捨棄邪惡歸於正道，清凈地修習十善，成為正法的兒子；又用十善教化天下，
【English Translation】 If in the past, or in this present life, there are such sins, now I repent of them all, eliminating the offenses. One should make a vow, from now on daring not to commit them again. And for my ancestors, parents, husband, brothers, all their transgressions, I now wholeheartedly repent on their behalf. My disciple Tiwei (name of a person), with today's repentance, correcting wrongdoings, cultivating good fortune, bestows these merits upon all suffering beings, so that they may obtain happiness. If beings have sins, I will bear them on their behalf. Again, I make a vow, because today I turn from evil to righteousness, repent of sins, and cultivate blessings, from this cause, abandoning this body and receiving another until attaining Buddhahood, may I always encounter enlightened teachers, meet virtuous friends, have immeasurable life, and always be protected by parents, husband, sons, and all six kinds of relatives, without experiencing suffering, not like now.' Then Biancai (name of a person) told Tiwei (name of a person): 'The method of repenting and eliminating sins is all like this.' Then Tiwei (name of a person) and his family, kneeling with palms together before Biancai (name of a person), said to Biancai (name of a person): 'We disciples follow your teachings, having repented according to the Dharma, we hope that you will bestow upon us other teachings of good Dharma, which we shall diligently practice, increasing our original merits.' Biancai (name of a person) told them: 'Now you should sincerely take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, saying this three times; now you should uphold the Ten Wholesome Paths for the rest of your life. "I, disciple Moujia (a certain person), from now until the end of my life, will not kill, not steal, not commit sexual misconduct, these are wholesome deeds of the body; not lie, not speak divisively, not speak harshly, not engage in frivolous speech, these are wholesome deeds of the mouth; not be jealous, not be angry, not be arrogant, not hold wrong views, these are wholesome deeds of the mind." This is called the Ten Wholesome Precepts.' At that time, after Biancai (name of a person) had taught Tiwei (name of a person) the Ten Wholesome Dharmas, Tiwei (name of a person) and his family rejoiced and diligently practiced them. Tiwei's (name of a person) wife prepared various delicious foods and precious treasures for Biancai (name of a person), kneeling with hands clasped and said to Biancai (name of a person): 'May you stay and compassionately teach us. Now we will build a palace for you, according to your convenience, and serve you for the rest of our lives.' Biancai (name of a person) replied: 'Now that you are able to abandon evil and turn to righteousness, purely cultivating the Ten Wholesome Deeds, becoming children of the true Dharma; and using the Ten Wholesome Deeds to teach the world,
則為已報師徒重恩。汝已得度，我不宜留。吾今復當往化余處。』
「爾時提違知師不住，運輦庫藏諸珍寶物以奉上師，冀得留意。辯才不受，辭退便去。於是提違心自念言：『今日之濟，莫不由我尊師和上開悟成就。教授重恩，苦請不留，又復不受珍寶之物，當如之何？』悲感傷心，涕淚交流，叩頭辭謝於是別去。
「辯才去後，提違女人與其眷屬五百餘人，常以十善法展轉相化，經于多時。爾時國中，忽遇谷貴，人民飢餓。時有五比丘懶惰懈怠，不修學問經書義理，又不專行持戒精進，世人輕慢不供養之，貧窮困苦無復生理。五人議曰：『夫人生計，隨時形宜，人命至重，何宜守死？』各共乞索，辦具繩床于曠野中，掃灑凈潔、華幡莊嚴，依次而坐，外形似禪，內思邪濁。世人見之謂是聖人，赍持供養百種飲食，雲集供養；於是五人飽足有餘。爾時提違聞是事已，遣人訪覓，信還報曰：『有五聖人獨坐山澤，世人雲集如事天神。』提違歡喜而自慶言：『我願果矣。』明旦即敕嚴駕寶車、香華伎樂，詣五比丘。提違到已，禮拜問訊，施設供養。飲食畢已，提違眷屬恭敬合掌，白比丘曰：
「『尊德至重， 無上福田， 眾生蒙祐， 不宜自輕。 弟子愚意， 欲請尊靈， 臨顧貧舍
【現代漢語翻譯】 現代漢語譯本：這樣才算是報答了師父深重的恩情。你已經得度，我不應該再停留。我現在又要前往其他地方教化。』
當時，提違知道師父不願留下，就運來倉庫里各種珍寶財物，想奉獻給師父，希望他能回心轉意。辯才沒有接受，婉拒后就離開了。於是提違心裡想：『我今天能得救，全靠我的尊師和尚開悟成就。師父傳授教誨的恩情深重，我苦苦懇請他留下，他卻不肯，又不受我的珍寶之物，這該怎麼辦呢？』他悲傷感動，眼淚直流，叩頭辭謝，然後告別離去。
辯才離開后，提違和她的眷屬五百多人，常常用十善法互相教化，經過了很長時間。當時，國家裡忽然遇到穀物昂貴，人民飢餓。這時有五個比丘（bhiksu，佛教出家男眾），懶惰懈怠，不修習學問經書義理，又不專心修行持戒精進，世人輕視他們，不供養他們，他們貧窮困苦，沒有了生計。五個人商議說：『人生的計策，要隨著時勢變化，人命至關重要，怎麼能守著餓死呢？』他們各自乞討，湊辦了一張繩床，在曠野中，打掃乾淨，用華麗的旗旛裝飾，依次而坐，外表看起來像在禪定，內心卻想著邪惡污濁的事情。世人看見他們，認為他們是聖人，拿著各種飲食來供養，雲集在一起供養；於是這五個人吃得飽飽的，還有剩餘。當時提違聽說了這件事，派人去打聽，使者回來稟報說：『有五位聖人獨自坐在山澤之中，世人雲集，像對待天神一樣對待他們。』提違歡喜，自己慶幸地說：『我的願望實現了。』第二天早上，她就命令準備好華麗的車駕、香花伎樂，前往拜見這五個比丘。提違到達后，禮拜問候，設定供養。飲食完畢后，提違和她的眷屬恭敬地合掌，對這五個比丘說：
『尊者的德行至高至重，是無上的福田（punya-ksetra，能生長福報的田地），眾生蒙受恩祐，不應該輕賤自己。弟子我愚昧，想邀請尊靈，光臨我簡陋的家舍。
【English Translation】 English version: This would be repaying the profound kindness of the teacher. You have already been delivered, and I should not stay any longer. I must now go elsewhere to teach.』
At that time, Tivi, knowing that the teacher did not wish to stay, transported various treasures and valuables from the treasury to offer to the teacher, hoping to change his mind. Bencai did not accept them, declined, and left. Then Tivi thought to herself: 『My salvation today is entirely due to the enlightenment and accomplishment of my revered teacher and Upadhyaya (Upadhyaya, Preceptor). The kindness of his teaching is profound. I earnestly begged him to stay, but he would not, and he also refused my treasures. What should I do?』 She was saddened and moved, tears streaming down her face. She bowed her head in farewell and then departed.
After Bencai left, Tivi and her family of more than five hundred people often used the ten wholesome dharmas (dasa-kusala, ten kinds of good deeds) to teach and transform each other, and a long time passed. At that time, the country suddenly encountered high grain prices, and the people were starving. At this time, there were five bhiksus (bhiksu, Buddhist monks) who were lazy and negligent, did not study the scriptures and their meanings, and did not diligently practice the precepts. The people despised them and did not make offerings to them. They were poor and destitute, with no means of livelihood. The five men discussed: 『The plans for life should change with the times. Human life is of utmost importance. How can we just starve to death?』 They each begged and gathered materials to make a rope bed in the wilderness, swept it clean, decorated it with ornate banners, and sat down in order, outwardly appearing to be in meditation, but inwardly thinking of evil and impure things. The people saw them and thought they were sages, bringing all kinds of food to offer, gathering together to make offerings. Thus, the five men were full and had leftovers. At that time, Tivi heard of this matter and sent someone to inquire. The messenger returned and reported: 『There are five sages sitting alone in the mountains and marshes, and the people are gathering like they are treating them as gods.』 Tivi was happy and congratulated herself, saying: 『My wish has come true.』 The next morning, she ordered the preparation of ornate carriages, incense, flowers, and music, and went to visit the five bhiksus. When Tivi arrived, she bowed and greeted them, and set up offerings. After the meal, Tivi and her family respectfully joined their palms and said to the five bhiksus:
『Your virtue is supreme and weighty, you are unsurpassed fields of merit (punya-ksetra, field of merit), beings receive your blessings, you should not belittle yourselves. I, your disciple, am foolish, and wish to invite your esteemed spirits to visit my humble abode.』
， 展釋微誠。 唯愿慈哀， 濟度群生。 弟子亦有， 清凈園林， 流泉浴池， 嚴飾光榮。』
「提違眷屬叩頭再三，時五比丘知其意至，便許可之。
「提違歡喜，辭還家中，即遣使人莊嚴寶車，迎五比丘還家供養。提違女人有好園林，去舍不遠，其園縱廣足滿十頃，流泉浴池、奇雜花果、鵁鶄鴛鴦，清凈嚴好。于其園中，造立堂舍，眾寶莊校。其堂舍中敷置牀蓆、眾妙臥具，香潔第一，令五比丘止住其中。提違女人終身奉事，隨時便宜，飲食湯藥供給使令，不失時節。時五比丘，既被主人恩厚供養，安隱快樂而自慶言：『何忽如之？夫人生世，種種方宜，求覓財利以救貧乏，雖得如意，不如我等，都不勞身而食福祿，此豈不由智慧力乎？』其五比丘察見主人慇勤意重，而共議言：『雖得主人隨宜供給，日富歲貧不能濟人歲寒富樂，我等今宜更施方便求覓錢財，充為后時受五欲樂。』作是論已，更相易代，差遣一人游諸聚落，宣語諸人唱如是言：『彼四比丘，閑居寂靜，護持禁戒，斷絕酒肉，不食蔥蒜，稱于梵行，修禪止觀，證無漏業，不久修行成阿羅漢，則為天下無上福田。』眾人聞已，赍持種種錢財飲食，運集來詣恭敬供養，如是多年。
「提違女人直心敬信，隨
【現代漢語翻譯】 現代漢語譯本： 我恭敬地陳述我微薄的誠意，只希望您能慈悲憐憫， 救濟度化眾生。弟子我也擁有清凈的園林， 有流動的泉水和沐浴的池塘，裝飾得莊嚴而美好。
『提違（Tivī，人名）的眷屬叩頭再三，當時五比丘知道他心意真誠，便答應了他。
『提違（Tivī）歡喜，告辭回到家中，立即派遣使者裝飾華麗的寶車，迎接五比丘回家供養。提違（Tivī）的妻子有一座美好的園林，離家不遠，那園林縱橫廣闊，足有十頃，有流動的泉水和沐浴的池塘，奇特多樣的花果，鷦鶄和鴛鴦，清凈而莊嚴美好。在園林中，建造了堂舍，用各種珍寶裝飾。堂舍中鋪設了床鋪和坐席，各種精妙的臥具，香潔無比，讓五比丘居住其中。提違（Tivī）的妻子終身侍奉他們，隨時提供方便，飲食湯藥供給使喚，從不耽誤時節。當時五比丘，既然被主人如此恩厚地供養，安穩快樂，便自我慶幸地說：『怎麼會這樣呢？人活在世上，用各種方法，求取財利來救濟貧困，即使如願以償，也不如我們這樣，都不用勞累身體就能享受福祿，這難道不是因為智慧的力量嗎？』這五比丘觀察到主人慇勤意重，便共同商議說：『雖然得到主人隨時供給，但日漸富裕，年復一年地貧乏，不能救濟他人，年老時也無法富樂，我們現在應該再想辦法求取錢財，用來作為以後享受五欲之樂的資本。』做出這樣的決定后，他們輪流替換，派遣一人遊走于各個村落，向人們宣揚說：『那四位比丘，閑居寂靜，護持戒律，斷絕酒肉，不吃蔥蒜，奉行清凈的梵行，修習禪定止觀，證得無漏的業果，不久修行就能成就阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），將成為天下無上的福田。』眾人聽了之後，便帶著各種錢財飲食，聚集前來恭敬供養，像這樣過了很多年。
『提違（Tivī）的妻子心地正直，敬信佛法，隨
【English Translation】 English version: I respectfully present my humble sincerity. I only hope for your compassionate mercy, to deliver and liberate all sentient beings. I, your disciple, also possess a pure garden, with flowing springs and bathing ponds, adorned with solemn splendor.'
『Tivī's (name of a person) family members kowtowed repeatedly. The five Bhikkhus (Buddhist monks) knew his intentions were sincere, so they agreed.
『Tivī (name of a person) was delighted and returned home to prepare a decorated precious carriage to welcome the five Bhikkhus (Buddhist monks) back for offerings. Tivī's (name of a person) wife had a beautiful garden not far from their house, which was vast and spacious, covering ten qing (unit of area). It had flowing springs and bathing ponds, various exotic flowers and fruits, mandarin ducks and waterfowl, all pure, solemn, and beautiful. In the garden, they built halls and houses, adorned with various treasures. Inside the halls and houses, they laid out beds and seats, with exquisite bedding, fragrant and pure, for the five Bhikkhus (Buddhist monks) to reside in. Tivī's (name of a person) wife served them for life, providing convenience at all times, offering food, drinks, and medicine, never missing a season. The five Bhikkhus (Buddhist monks), being so generously supported by the host, lived in peace and happiness, and congratulated themselves, saying, 'How could this be? People in the world use all sorts of methods to seek wealth and profit to relieve poverty. Even if they get what they want, it is not as good as us, who do not have to labor and yet enjoy blessings and prosperity. Is this not due to the power of wisdom?' The five Bhikkhus (Buddhist monks), observing the host's earnest and sincere intentions, discussed together, saying, 'Although we receive the host's timely provisions, becoming richer day by day and poorer year by year, we cannot help others, nor can we enjoy wealth and happiness in old age. We should now find ways to seek money and wealth to use as capital for enjoying the pleasures of the five desires in the future.' After making this decision, they took turns sending one person to travel to various villages, proclaiming to the people, saying, 'Those four Bhikkhus (Buddhist monks) live in quiet seclusion, uphold the precepts, abstain from alcohol and meat, do not eat onions or garlic, practice pure Brahmacharya (celibacy), cultivate meditation and contemplation, attain the fruit of non-outflow karma, and will soon achieve Arhatship (Arhat, one who has destroyed all defilements and attained liberation) through practice, becoming the supreme field of merit in the world.' Upon hearing this, people brought various kinds of money, wealth, food, and drink, gathering to pay their respects and make offerings. This went on for many years.
『Tivī's (name of a person) wife, with a straightforward heart, respected and believed in the Dharma, and followed
宜供養，歡喜無厭。壽盡命終，生化樂天。其五比丘，專行巧偽，邪濁心故，福盡命終，生地獄中，八千億劫受大苦報。地獄罪畢，受餓鬼形、魑魅魍魎，如是展轉，經八千劫。餓鬼罪畢，受六畜身，償其主人先世供養——業報因緣，或作駱駝驢騾牛馬，隨其主人所受福處，常以筋力報償主人——如是展轉，復八千世。畜生罪畢，雖獲人身，諸根闇鈍，無男女根，名為石女。自爾以來八千世中，常以筋力報償主人，於今不息。」
佛告王曰：「爾時提違者，皇后是也。爾時辯才者，目連是也。時五比丘，即今皇后隨從擔輿扇提羅等五人是也。」
王白佛言：「如世尊說，五人起因；今者唯見擔輿四人，其餘一人為何所在？」
佛告王曰：「其一人者常在宮內，修治廁溷除糞者是。」
皇后聞已，肅然毛豎，心懷怖懼，更起禮佛，倚立合掌而白佛言：「如世尊說，扇提羅等是我前世因緣師者，實懷憂怖，恐犯逆罪。所以者何？夫人師者應修恭敬，頂戴禮拜是其宜也，而反使擔車輿隨從不異牛馬，以是因緣，甚懷怖懼。愿佛垂哀，聽我懺悔。」
佛告之曰：「皇后福德，自無過罪，何故疑懼？眾生殊性，業行不同，善者受福、惡自受殃。皇后本時，直心清凈信樂修福，福德因緣，自爾以來
【現代漢語翻譯】 現代漢語譯本 應該供養他們，並以歡喜心對待，永不厭倦。壽命終結后，便可往生到化樂天（佛教六慾天之一）。那五個比丘，專門從事欺騙偽裝，由於心懷邪惡污濁，福報耗盡壽命終結后，便會墮入地獄之中，經歷八千億劫承受巨大的苦報。地獄的罪報結束后，會轉生為餓鬼、魑魅魍魎等形態，這樣輾轉，經歷八千劫。餓鬼的罪報結束后，會轉生為六畜之身，償還他們前世主人供養的恩情——這是業報的因緣。他們或者會變成駱駝、驢、騾、牛、馬，隨著他們主人所受的福報，常常用自己的筋力來報答主人——這樣輾轉，又要經歷八千世。畜生的罪報結束后，即使獲得了人身，也會諸根遲鈍，沒有男女的生殖器官，被稱為石女。從那時以來，八千世中，常常用自己的筋力來報答主人，直到現在也沒有停止。」
佛告訴國王說：『當時的提違（人名），就是現在的皇后。當時的辯才（人名），就是現在的目連（佛陀十大弟子之一）。當時的五個比丘，就是現在皇后的隨從，抬轎子的扇提羅（人名）等五個人。』
國王對佛說：『正如世尊所說，這五個人是事情的起因；現在只看到抬轎子的四個人，其餘一個人在哪裡呢？』
佛告訴國王說：『那一個人常常在宮內，負責修理廁所，清除糞便。』
皇后聽了之後，頓時感到毛骨悚然，心中充滿恐懼，再次起身向佛行禮，靠著站立，合掌對佛說：『正如世尊所說，扇提羅等人是我前世的因緣之師，我實在感到憂慮和害怕，恐怕會犯下大逆不道的罪過。這是什麼原因呢？作為夫人的老師，應該給予恭敬，頂禮膜拜才是應該的，卻反而讓他們抬轎子，像牛馬一樣跟隨，因為這個因緣，我非常害怕。希望佛陀慈悲，允許我懺悔。』
佛告訴她說：『皇后有福德，自然沒有過錯，為什麼還要疑慮和害怕呢？眾生的本性各不相同，業力行為也不一樣，行善的人會得到福報，作惡的人自然會受到災殃。皇后當初，以正直清凈的心信奉佛法，修習福德，因為這福德的因緣，自然會得到好的結果。』
【English Translation】 English version They should be offered to and treated with joy and without weariness. When their lifespan ends, they will be reborn in the Paranirmitavasavartin Heaven (one of the six heavens of desire in Buddhism). Those five Bhikkhus (Buddhist monks), who specialized in deceit and pretense, due to their evil and impure minds, will exhaust their blessings and, upon death, will fall into hell, enduring great suffering for eight thousand billion kalpas (an extremely long period of time). After their hellish punishment is over, they will be reborn as hungry ghosts, goblins, and demons, and so on, for eight thousand kalpas. After their hungry ghost punishment is over, they will be reborn as animals, repaying their former masters for their offerings—this is the karmic cause and condition. They may become camels, donkeys, mules, oxen, or horses, and according to the blessings received by their masters, they will constantly use their strength to repay them—in this way, they will go through another eight thousand lifetimes. After their animal punishment is over, even if they obtain a human body, their senses will be dull and they will lack male or female reproductive organs, and will be called barren women. From then on, for eight thousand lifetimes, they will constantly use their strength to repay their masters, and this has not stopped even now.'
The Buddha told the King, 'The Tivi (person's name) at that time is the current Queen. The Eloquent One (person's name) at that time is Maudgalyayana (one of the Buddha's ten great disciples). The five Bhikkhus at that time are the current Queen's attendants, the five people including Shantila (person's name) who carry the palanquin.'
The King said to the Buddha, 'As the World Honored One said, these five people are the cause of the matter; now I only see four people carrying the palanquin, where is the other one?'
The Buddha told the King, 'That person is often in the palace, responsible for repairing the toilets and removing the excrement.'
Upon hearing this, the Queen was immediately horrified, her heart filled with fear. She rose again to pay homage to the Buddha, leaned on her hands in reverence, and said to the Buddha, 'As the World Honored One said, Shantila and the others are my karmic teachers from a previous life. I am truly worried and afraid that I will commit a great and rebellious crime. Why is this? As the teacher of a lady, they should be treated with respect, and bowing and worshiping them would be appropriate, but instead, I have them carry the palanquin and follow me like cattle and horses. Because of this cause and condition, I am very afraid. I hope the Buddha will have mercy and allow me to repent.'
The Buddha told her, 'The Queen has blessings and virtue, and naturally has no faults, why are you still doubtful and afraid? The natures of sentient beings are different, and their karmic actions are also different. Those who do good will receive blessings, and those who do evil will naturally suffer calamity. The Queen, in the beginning, with a straightforward and pure heart, believed in the Buddha's teachings and cultivated blessings. Because of this karmic cause of blessings, you will naturally receive good results.'
世世所生，常遭明師、信受教誨，從善入善、從祿入祿。至於今日，食福自然，值佛出世，前身福德，因緣力故。復聞正法，如說修行。以是因緣，無罪咎也。其扇提羅五人因緣，由其本時，邪濁佞諂、無有慈心，受汝供養，罪業因緣，償其宿債。」
皇后白曰：「今聞佛說本業因緣，弟子疑解，更無憂懼也。此扇提羅，罪業果報何當畢也？弟子今者放扇提羅，不敢驅使，隨意東西。唯愿世尊，說法開悟，令其心解，改惡修善，速得免苦。」
佛告之曰：「今欲令我開化其者，喚彼宮內除糞者來。」
皇后即時遣使令喚扇提羅來。使者受命，須臾將來。扇提羅等五人聚集，于佛前立。世尊大慈，先以善言慰勞之曰：「汝等諸子，體氣康和，安隱快樂，無苦惱不？」
五人怒曰：「佛不知時。所以者何？晝夜勤苦，鞭杖使役，不暇得息，有何樂哉？佛豈不知如是事乎，而反問人快樂以不？」
佛告五人：「今身之苦，皆由前世邪濁諂曲，懷不善心，受人供養，罪業因緣，展轉所生，至於今身，償罪因緣，猶故未畢。汝若欲求免惡果報者，今應至心丹誠悔過，改惡修善；從是因緣，可得免苦。」
扇提羅等聞佛語已，忿怒隆盛，反背向佛，不欲聽聞。佛以神力，令一化佛對其前立，
【現代漢語翻譯】 現代漢語譯本： 『生生世世，常常遇到賢明的老師，信服並接受教誨，從善良走向善良，從俸祿走向俸祿。到了今天，享受福報是自然而然的，值遇佛陀出世，這是前世的福德和因緣的力量。又能聽聞正法，如所說的那樣修行。因為這樣的因緣，所以沒有罪過。至於扇提羅（Chandila，人名）等五人的因緣，是因為他們過去邪惡、虛偽、諂媚，沒有慈悲心，接受你的供養，這是罪業的因緣，他們正在償還過去的債務。』
皇后稟告說：『今天聽聞佛陀講述本業因緣，弟子的疑惑解開了，不再憂愁恐懼了。這扇提羅的罪業果報什麼時候才能結束呢？弟子現在釋放扇提羅，不敢再驅使他們，任他們隨意東西。只希望世尊說法開悟他們，讓他們內心明白，改惡修善，迅速脫離苦難。』
佛陀告訴她說：『現在如果想讓我開導化解他們，把宮內那些負責清除糞便的人叫來。』
皇后立刻派遣使者去召扇提羅等人。使者接受命令，一會兒就把他們帶來了。扇提羅等五人聚集在一起，站在佛陀面前。世尊大慈大悲，先用善言安慰他們說：『你們這些孩子們，身體健康嗎？安穩快樂嗎？沒有苦惱嗎？』
五人憤怒地說：『佛陀您不知道現在的情況。為什麼這麼說呢？我們日夜勤勞辛苦，遭受鞭打驅使，沒有時間休息，有什麼快樂可言？佛陀您難道不知道這些事嗎，反而問我們是否快樂？』
佛陀告訴五人：『你們今生的痛苦，都是由於前世邪惡、虛偽、諂媚，懷著不善良的心，接受別人的供養，這是罪業的因緣，輾轉相生，才導致了今生的果報，償還罪業的因緣，還沒有結束。你們如果想要免除惡果報應，現在就應該至誠懇切地懺悔過錯，改惡修善；通過這樣的因緣，就可以免除痛苦。』
扇提羅等人聽了佛陀的話后，更加憤怒，背對著佛陀，不想聽聞。佛陀用神通力，讓一個化身佛站在他們面前。
【English Translation】 English version: 『In life after life, you have always encountered wise teachers, faithfully accepted their teachings and guidance, progressing from goodness to goodness, from prosperity to prosperity. Arriving at today, enjoying blessings is natural, encountering the Buddha's appearance in the world is due to the power of past merits and conditions. Furthermore, you can hear the true Dharma and practice as it is taught. Because of these conditions, there is no fault. As for the conditions of Chandila (a personal name) and the five others, it is because in their past they were evil, deceitful, and flattering, without compassion, and received your offerings. This is the cause of their sinful karma, and they are repaying their past debts.』
The Queen reported: 『Today, hearing the Buddha speak of the karmic causes, my doubts are resolved, and I no longer have worry or fear. When will the karmic retribution of Chandila's sins end? I now release Chandila, daring not to drive them any longer, letting them go wherever they please. I only hope that the World Honored One will preach the Dharma to enlighten them, so that their hearts may understand, reform their evil ways and cultivate goodness, and quickly be freed from suffering.』
The Buddha told her: 『Now, if you wish me to enlighten and transform them, summon those who are responsible for removing excrement within the palace.』
The Queen immediately dispatched a messenger to summon Chandila and the others. The messenger received the order and brought them shortly. Chandila and the five others gathered together and stood before the Buddha. The World Honored One, with great compassion, first comforted them with kind words, saying: 『Are you children healthy in body? Are you peaceful and happy? Are you free from suffering?』
The five men said angrily: 『The Buddha does not know the current situation. Why is that? We toil day and night, enduring whips and commands, without time to rest. What happiness is there to speak of? Does the Buddha not know these things, yet asks us if we are happy?』
The Buddha told the five men: 『Your suffering in this life is all due to your past evil, deceit, and flattery, harboring unkind hearts, and receiving the offerings of others. This is the cause of your sinful karma, which has led to your present life. The karmic conditions for repaying your sins are not yet complete. If you wish to be freed from evil retribution, you should now sincerely and earnestly repent your faults, reform your evil ways and cultivate goodness; through these conditions, you can be freed from suffering.』
After hearing the Buddha's words, Chandila and the others became even more angry, turned their backs to the Buddha, and did not want to listen. The Buddha, with his divine power, caused a manifested Buddha to stand before them.
方便慰喻，勸令懺悔。扇提羅等又反面向東。復有化佛，對前而立。復反向西，復有化佛。四維上下，皆有佛對。扇提羅等見佛圍繞，五人即時稱怨大喚而作是言：「我等今者是弊惡罪人，佛今何為苦見逼耶？」爾時世尊還攝化佛，為一佛身。
佛告大眾：「國王、太后、諸比丘等，汝等見是扇提羅不？」咸言唯然。「汝等當知，眾生罪業，有二種障：一者業障，二者煩惱障。其罪輕者，有煩惱障；重罪業障。扇提羅等具有二障，重罪障故，不得受化，非可如何。」
爾時皇后見扇提羅不受佛化，哀感傷心，語五人曰：「自今以後，永解因緣，隨意東西，無憂快樂。」
扇提羅等長跪涕淚，白皇后言：「我等五人奉事大家，有何等愆，非意今日被驅棄捐？若有不稱，惟愿弘恕，使役如前。」於是皇后辭讓再三，扇提羅等不欲離去。
皇后白佛：「弟子至意放扇提羅，不肯欲離，當如之何？」
佛告之曰：「扇提羅等償債未畢，因緣繫縛不令得去，非可如何。且順其意，復其事業，償因緣畢自當得脫。」
佛告王曰：「夫人修福，謙虛敬重，直心清凈，行於道業，功德無量；火不能燒、水不能漂、偷劫盜賊不能得便、國王強力不能動轉。如今皇后受天福也。人行噁心，貪現前利，
【現代漢語翻譯】 現代漢語譯本 爲了方便地安慰和勸導他們懺悔，Shantira（扇提羅，人名）等人又轉身面向東方。再次出現化身佛，站在他們面前。他們又轉身面向西方，再次出現化身佛。四面八方，上下各處，都有佛陀相對而立。Shantira（扇提羅）等人看到佛陀圍繞著他們，五個人立刻大聲哭喊道：『我們現在是罪惡深重的罪人，佛陀為何要如此苦苦相逼呢？』這時，世尊收回了化身佛，合為一佛之身。
佛陀告訴大眾：『國王、太后、各位比丘，你們看到這些Shantira（扇提羅）了嗎？』大家都說：『看到了。』佛陀說：『你們應當知道，眾生的罪業有兩種障礙：一是業障，二是煩惱障。罪輕的人，有煩惱障；罪重的人，有業障。Shantira（扇提羅）等人同時具有這兩種障礙，因為業障深重，無法接受教化，實在是沒有辦法啊。』
這時，皇后看到Shantira（扇提羅）等人不接受佛的教化，感到悲傷難過，對五個人說：『從今以後，解除我們之間的因緣，你們可以隨意去東西南北，無憂無慮地生活。』
Shantira（扇提羅）等人長跪在地，流著眼淚對皇后說：『我們五人侍奉您，有什麼過錯，竟然要被驅逐拋棄？如果有什麼做得不好的地方，希望您能寬恕，讓我們像以前一樣為您效勞。』於是皇后再三推辭，但Shantira（扇提羅）等人不願離去。
皇后稟告佛陀：『弟子真心想放Shantira（扇提羅）走，但他們不肯離開，這該怎麼辦呢？』
佛陀告訴她：『Shantira（扇提羅）等人尚未還清債務，因緣的束縛使他們無法離開，實在是沒有辦法。暫且順從他們的意願，讓他們繼續從事原來的工作，償還完因緣自然就能解脫。』
佛陀告訴國王：『夫人修福，謙虛恭敬，心懷正直，清凈無染，奉行正道，功德無量；火不能燒，水不能淹，偷盜賊人無法得逞，國王的強大力量也無法動搖。如今皇后正在享受天福啊。人若心懷惡念，貪圖眼前利益，'
【English Translation】 English version To facilitate comforting and persuading them to repent, Shantira (扇提羅, a personal name) and the others turned to face east. Again, a manifested Buddha appeared and stood before them. They turned again to face west, and again a manifested Buddha appeared. In all directions, above and below, there were Buddhas standing opposite them. Seeing themselves surrounded by Buddhas, Shantira and the others cried out loudly, saying, 'We are now wicked and sinful people. Why does the Buddha oppress us so?' At that moment, the World-Honored One retracted the manifested Buddhas, merging them into one Buddha body.
The Buddha told the assembly, 'King, Queen Mother, and all you Bhikshus, do you see these Shantiras (扇提羅)?' They all said, 'Yes, we do.' The Buddha said, 'You should know that sentient beings' karmic offenses have two kinds of obstructions: first, karmic obstructions; second, afflictive obstructions. Those with lighter offenses have afflictive obstructions; those with heavier offenses have karmic obstructions. Shantira (扇提羅) and the others have both kinds of obstructions. Because their karmic obstructions are heavy, they cannot be transformed by teaching. There is nothing that can be done.'
At this time, the Queen, seeing that Shantira (扇提羅) and the others did not accept the Buddha's teaching, felt sorrow and sadness. She said to the five people, 'From now on, our karmic connection is dissolved. You may go wherever you please, east, west, north, or south, and live without worry or sorrow.'
Shantira (扇提羅) and the others knelt down, weeping, and said to the Queen, 'We five have served you faithfully. What offense have we committed that we should be driven away and abandoned today? If there is anything we have not done well, we hope you will forgive us and allow us to serve you as before.' Thereupon, the Queen declined repeatedly, but Shantira (扇提羅) and the others did not want to leave.
The Queen reported to the Buddha, 'Your disciple sincerely wishes to release Shantira (扇提羅), but they are unwilling to leave. What should I do?'
The Buddha told her, 'Shantira (扇提羅) and the others have not yet finished repaying their debts. The bonds of karma prevent them from leaving. There is nothing that can be done. For now, comply with their wishes and let them continue their work. When they have finished repaying their karmic debts, they will naturally be released.'
The Buddha told the King, 'The Queen cultivates blessings, is humble and respectful, has a straightforward and pure heart, and practices the path of virtue. Her merits are immeasurable. Fire cannot burn them, water cannot drown them, thieves and robbers cannot take advantage of her, and even the King's power cannot move her. Now the Queen is receiving heavenly blessings. People who harbor evil intentions and are greedy for immediate gain,'
如扇提羅，歷世受殃於今不息，雖遇聖化如風過耳，罪業力故反生怨嫉，窈窈冥冥，何時當免？」
爾時世尊慈悲心故告諸比丘：「如我前說，人身難得，值佛時難，法難得聞，終壽亦難。汝等諸子，前身微善，得生人道，遇佛在世，聞法信受，割斷恩愛，離別父母兄弟妻子六親眷屬，出家為道；如囚免獄，應舍惡從善，中表相應，言行無異，少欲知足，不貪世榮，忍饑耐渴，志在無為，研精學問，棄捐眾惡，莊嚴智慧，修無漏業出生死海，復以智慧順化天下使行十善，是則名為自度度人，應菩薩業。」
爾時會中有諸比丘聞佛說已，自忖所行，身口意業不稱道法，五百餘人即起脩敬，叩頭懺悔，叉手合掌而白佛言：「如世尊教，三不善業，我等悉有。今于佛前，發露懺悔。惟愿天尊，表察其誠。從今以往，誓不為非，當如法行。愿佛證知。」
佛言：「諸子！三界聖尊、眾生之父，子今悔惡修善，甚是所欣，當隨喜爾。」
復有五百粗行比丘聞說是已，即起脩敬，叩頭向佛白言：「世尊！我等不堪修出家道。所以者何？從昔以來，為利養故行於邪濁、有虛無實，受人供養，負債滋多。為是等故，實懷憂懼。今欲舍道還歸俗緣，愿佛垂聽。」
佛告比丘：「善哉善哉！吾助爾喜。所以
【現代漢語翻譯】 現代漢語譯本：'就像扇提羅（Śāntiro，人名），累世遭受的災殃至今沒有停止，即使遇到聖人的教化也像風過耳邊一樣，因為罪業的力量反而產生怨恨嫉妒，在深邃的黑暗中，何時才能免除這些苦難呢？'
當時，世尊因為慈悲心的緣故告訴各位比丘：'正如我之前所說，人身難以獲得，遇到佛出世的時代難以遇到，佛法難以聽聞，能夠活到天年也很難。你們這些弟子，前世積累了微小的善業，才得以出生在人間，遇到佛陀在世，聽聞佛法並信受奉行，割捨恩愛，與父母兄弟妻子六親眷屬離別，出家修道；就像囚犯從監獄裡被釋放出來一樣，應當捨棄惡行而遵循善行，內心與外表相應，言語和行為沒有差異，少欲知足，不貪圖世間的榮華，忍受飢餓乾渴，志向在於無為的境界，專心研究學問，拋棄各種惡行，莊嚴自己的智慧，修習沒有煩惱的清凈行業，從而脫離生死的苦海，再用智慧來順應教化天下的人，使他們奉行十善，這才能稱得上是既能自我解脫又能幫助他人解脫，應當做菩薩所做的事業。'
當時，法會中有一些比丘聽了佛陀的說法后，自己反省所作所為，發現自己的身口意三業與佛法不相應，有五百多人立即起身恭敬地向佛陀叩頭懺悔，叉手合掌對佛說：'正如世尊所教導的，我們都有這三種不善的業。現在在佛陀面前，發露懺悔。只希望天尊您，明察我們的誠意。從今以後，發誓不再做壞事，應當如法修行。希望佛陀能夠證明並知曉我們的決心。'
佛陀說：'各位弟子！我是三界聖尊、眾生的父親，你們現在後悔過去的惡行，修習善行，我非常高興，應當隨喜你們的功德。'
又有五百行為粗劣的比丘聽了這些話后，立即起身恭敬地向佛陀叩頭稟告說：'世尊！我們不適合修出家之道。這是什麼原因呢？從過去以來，爲了獲得利益供養，行為邪惡污濁、虛偽不實，接受別人的供養，欠下的債越來越多。因為這些原因，實在感到憂愁恐懼。現在想要捨棄出家修道，還俗迴歸世俗的因緣，希望佛陀能夠允許。'
佛陀告訴比丘們：'很好很好！我幫助你們感到高興。'
【English Translation】 English version: 'Just like Śāntiro (name of a person), the calamities he has suffered through lifetimes have not ceased to this day. Even when encountering the teachings of a sage, it's like wind passing through the ears. Due to the power of his sinful karma, he instead generates resentment and jealousy. In the deep darkness, when will he be freed from these sufferings?'
At that time, the World-Honored One, out of compassion, told the bhikshus (monks): 'As I said before, it is difficult to obtain a human body, difficult to encounter the time when a Buddha appears in the world, difficult to hear the Dharma (Buddhist teachings), and difficult to live out one's full lifespan. You disciples, due to the slight good deeds accumulated in your previous lives, were able to be born as humans, encounter the Buddha in this world, hear the Dharma and believe and accept it, sever the bonds of love and affection, separate from your parents, siblings, wives, and all relatives, and leave home to cultivate the Way; like prisoners released from prison, you should abandon evil and follow good, let your inner thoughts and outward appearance be consistent, let your words and actions be without difference, be content with little, not be greedy for worldly glory, endure hunger and thirst, aspire to the state of non-action, diligently study and learn, discard all evil deeds, adorn your wisdom, cultivate pure deeds without outflows, and thus escape the sea of birth and death. Furthermore, use your wisdom to accord with and transform the people of the world, causing them to practice the ten good deeds. This is what is called both liberating oneself and helping others to liberate themselves, and you should engage in the work of a Bodhisattva (an enlightened being).'
At that time, some bhikshus in the assembly, after hearing the Buddha's teachings, reflected on their own actions and found that their actions of body, speech, and mind did not accord with the Dharma. More than five hundred people immediately rose, respectfully bowed to the Buddha in repentance, and, with their palms together, said to the Buddha: 'As the World-Honored One has taught, we all have these three unwholesome karmas. Now, before the Buddha, we confess and repent. We only hope that you, the Heavenly Honored One, will observe our sincerity. From now on, we vow not to do wrong again, and we shall practice according to the Dharma. May the Buddha witness and know our determination.'
The Buddha said: 'Disciples! I am the Holy Honored One of the Three Realms, the father of all beings. Now that you regret your past evil deeds and cultivate good deeds, I am very pleased and should rejoice in your merits.'
Then, five hundred bhikshus with coarse behavior, after hearing these words, immediately rose, respectfully bowed to the Buddha, and reported: 'World-Honored One! We are not suitable to cultivate the path of leaving home. Why is that? Since the past, for the sake of gaining benefits and offerings, we have engaged in evil and impure actions, being false and unreal, receiving offerings from others, and accumulating more and more debts. Because of these reasons, we truly feel worried and fearful. Now we want to abandon the path of leaving home and return to worldly affairs. We hope that the Buddha will allow it.'
The Buddha told the bhikshus: 'Excellent, excellent! I assist you in rejoicing.'
者何？夫人入行，如把刃持毒，不能堪者不如不為。何以故？執持不勤，反為害故。汝等今者，信于業報，有慚愧心；慚愧因故，除滅過罪，增長善根。彌勒菩薩后成佛時，初會說法當得上度。」又告比丘：「寧割身肉以用供口，不以邪心受人施也。甚難甚難！慎之慎之！」
爾時佛子羅睺羅等五十沙彌，聞佛說彼扇提羅等禍所由起因緣本末，甚大憂懼，即各脩敬，頭面禮佛，叉手合掌白言：「世尊！今聞說此扇提羅等宿業因緣受苦果報，甚懷怖懼。所以者何？和上舍利弗大智福德，為國中豪族所見知識，眾人競共雲集供養，餉致最上甘珍美味。小兒愚癡無有福德，食人如是妙甘飲食，後世當復償其因緣，受苦果報如扇提羅，是故我等實懷憂慮。彼諸長德五百比丘，尚不能堪，退道還俗，而況小兒無智慧者。愿佛垂哀，賜聽我屬舍道還家，冀免罪酬、不經苦厄。」
爾時世尊告羅睺羅：「汝今畏罪，欲得還家求離苦者，是事不然。何以故？如有二人乏食飢餓，忽遇主人為設種種肥濃美味，其人飢餓，貪食過飽。然此二人，一者有智，二者愚癡。有智之人，自知食過，身體沉重顰呻欠呿，恐致苦患，即詣明醫，謙虛下意叩頭求救，請除苦患。良醫即賜摩檀提藥，令其服之，其人即吐腹中宿食。吐宿食已，令
【現代漢語翻譯】 現代漢語譯本：這是什麼意思呢？如果一個人進入修行，就像拿著刀刃或毒藥一樣，不能勝任的話不如不修行。為什麼呢？因為如果執持不勤奮，反而會受到傷害。你們現在相信業報，有慚愧心；因為慚愧的緣故，可以消除過去的罪過，增長善良的根基。彌勒菩薩將來成佛的時候，第一次說法的時候，你們就能得到度化。』佛陀又告訴比丘們：『寧可割下身上的肉來充飢，也不要用邪惡的心接受別人的施捨。這非常困難！非常困難！一定要謹慎啊！』
這時，佛子羅睺羅（佛陀的兒子）等五十位沙彌（出家修行的年輕男子），聽佛陀說了扇提羅（人名）等人遭受災禍的起因和經過，非常憂慮和害怕，立刻恭敬地向佛陀頂禮，雙手合掌說道：『世尊！現在聽說了扇提羅等人過去所造的惡業，導致現在遭受痛苦的果報，我們非常害怕。這是為什麼呢？因為我們的老師舍利弗（佛陀的十大弟子之一），具有大智慧和福德，被國內的豪門望族所認識，大家都爭相供養他，送來最好的美味佳餚。我們這些小孩子愚昧無知，沒有福德，吃了別人這麼好的食物，將來恐怕要償還這些因緣，遭受像扇提羅一樣的痛苦果報，所以我們實在感到憂慮。那些年長的五百位比丘（佛教僧侶），尚且不能忍受，退出了修行還俗，更何況我們這些沒有智慧的小孩子呢？希望佛陀慈悲，允許我們還俗回家，希望能夠免除罪責，不經歷痛苦的災難。』
這時，世尊告訴羅睺羅：『你現在因為害怕罪過，想要還俗回家以求脫離痛苦，這是不對的。為什麼呢？比如有兩個人，因為缺乏食物而飢餓，忽然遇到主人為他們準備了各種肥美的食物，其中一個人因為飢餓，貪吃過多。這兩個人中，一個有智慧，一個愚癡。有智慧的人，知道自己吃多了，身體沉重，皺眉呻吟，哈欠連天，恐怕會生病，就立刻去找高明的醫生，謙虛地叩頭求救，請求醫生解除痛苦。良醫就給了他摩檀提藥（一種藥名），讓他服下，這個人就吐出了腹中積存的食物。吐出積存的食物后，
【English Translation】 English version: What is this? If a person enters practice, it is like holding a sharp blade or poison. If one cannot endure it, it is better not to do it. Why? Because if one is not diligent in upholding it, it will instead cause harm. Now, you believe in karmic retribution and have a sense of shame. Because of this shame, you can eliminate past transgressions and increase good roots. When Maitreya Bodhisattva (the future Buddha) attains Buddhahood, you will be among the first to be saved when he preaches the Dharma.』 The Buddha further told the Bhikshus (Buddhist monks): 『Rather cut off your own flesh to feed yourself than accept offerings from others with a wicked mind. It is very difficult! Very difficult! Be cautious! Be cautious!』
At that time, the Buddha's son, Rahula (Buddha's son), and fifty Shramaneras (young novice monks), upon hearing the Buddha describe the origins and causes of the calamities that befell Shantila (a person's name) and others, became greatly worried and fearful. They immediately paid their respects, prostrated themselves before the Buddha, and, with palms joined, said: 『World Honored One! Now that we have heard about the past karmic causes of Shantila and others, which led to their suffering, we are very afraid. Why is that? Because our teacher, Shariputra (one of the Buddha's ten great disciples), possesses great wisdom and virtue and is known by the wealthy and influential families in the country. Everyone competes to gather and make offerings to him, presenting the most delicious and precious foods. We, as foolish and ignorant children, lack merit and virtue. If we eat such wonderful and delicious food from others, we fear that we will have to repay these causes and conditions in future lives, suffering the same painful consequences as Shantila. Therefore, we are truly worried. Those elder five hundred Bhikshus (Buddhist monks) could not endure it and renounced their vows to return to lay life. How much more so for us, who are ignorant children? We beseech the Buddha to have compassion and allow us to renounce our vows and return home, hoping to avoid repaying debts and experiencing painful calamities.』
At that time, the World Honored One said to Rahula: 『Now you are afraid of sin and wish to return home to seek escape from suffering, but this is not right. Why? For example, if two people are hungry and lacking food, and suddenly a host prepares various rich and delicious foods for them, one of them, being hungry, overeats greedily. Of these two people, one is wise and the other is foolish. The wise person, knowing that he has overeaten, feels heavy and uncomfortable, frowning, groaning, and yawning, fearing that he will become ill. He immediately seeks out a skilled physician, humbly prostrating himself and begging for help, asking the physician to relieve his suffering. The good physician then gives him Matandati medicine (a type of medicine), which he takes, and he vomits up the undigested food in his stomach. After vomiting up the undigested food,
近暖火，禁節訊息。其人因是，得免禍患，終保年壽，安隱快樂。其無智者不知食過，謂是鬼魅，消費家財、橫殺生命祠祭鬼神欲求濟命，唐費功夫。腹中宿食遂成生風，生氣轉筋絞切心痛，因是死亡生地獄中，累世受苦由無智焉。」
佛言：「汝羅睺羅！畏罪還家，如彼無智愚癡人也。夫人求福欲離罪者，當謙虛精勤，親近明師，修習智慧，悔惡罪業，改往修來。從是漸漸智慧成就，慧成就故消滅眾罪。如我前說日光威力能除眾冥，人修智慧亦復如是。緣汝先有善根因緣遭值我時，舍利弗等如彼明醫能濟苦患而得不死，子今何為舍明入暗？」
沙彌羅睺白言：「世尊！諸佛智慧猶如大海，羅睺等心猶如毫末，豈能受持如來智慧？」
佛告羅睺：「如天雨渧，后不及前，雖不相及能滿大器。修學智慧亦復如是，從小微起終成大器，成大器已轉成余器，如是展轉滿無量器，是則名為自利利人，自利利人名為大士，如我今也。」
羅睺羅等聞佛說已，心開意解無復憂慮，如世尊教，當具奉行，不敢疑也。
爾時會中國王太子名曰祇陀，聞佛所說十善道法，因緣果報無有窮盡，長跪叉手白天尊曰：「佛昔令我受持五戒，今欲還舍受十善法。所以者何？五戒法中，酒戒難持，畏得罪故。」
【現代漢語翻譯】 現代漢語譯本 『靠近溫暖的火，要節制飲食。這樣的人因此可以避免災禍，最終保全壽命，安穩快樂。那些沒有智慧的人不知道是吃得太多，反而認為是鬼怪作祟，耗費家財、殘殺生命來祭祀鬼神，想要以此來求得保命，真是白費功夫。腹中積存的食物最終會產生風氣，風氣導致抽筋，絞痛心痛，因此而死亡，死後墮入地獄之中，累世遭受痛苦，都是因為沒有智慧啊。』
佛說：『羅睺羅（Rahula，佛陀之子）！你因為害怕罪過而回家，就像那些沒有智慧的愚癡之人一樣。凡是想要祈求福報、遠離罪過的人，應當謙虛謹慎、精進勤奮，親近有智慧的老師，修習智慧，懺悔惡行罪業，改正過去的錯誤，修習未來的善行。從此漸漸地智慧得以成就，因為智慧成就的緣故，就能消滅各種罪過。就像我之前所說的，太陽的光芒能夠消除一切黑暗，人們修習智慧也是這樣。因為你先前有善良的根基和因緣，才能遇到我，舍利弗（Sariputra，佛陀十大弟子之一）等人就像是高明的醫生，能夠救治痛苦的疾病而使人不死，你現在為什麼要捨棄光明而進入黑暗呢？』
沙彌羅睺羅（Rahula，佛陀之子）說道：『世尊！諸佛的智慧猶如大海，羅睺羅（Rahula，佛陀之子）等人的心猶如毫毛，怎麼能夠承受如來的智慧呢？』
佛告訴羅睺羅（Rahula，佛陀之子）：『就像天下雨，後面的雨滴無法追上前面的雨滴，雖然不能相互追及，卻能夠裝滿大的容器。修習智慧也是這樣，從小的、細微的地方開始，最終成就大的器量，成就大的器量之後，又能轉化成其他的器量，這樣輾轉相傳，裝滿無量的容器，這就叫做自利利人，自利利人叫做大士，就像我今天這樣。』
羅睺羅（Rahula，佛陀之子）等人聽了佛的說法之後，心開意解，沒有了憂慮，表示會按照世尊的教導，全部奉行，不敢有任何懷疑。
這時，法會中國王的一個太子，名字叫祇陀（Jetavana，祇樹給孤獨園的祇陀太子），聽了佛所說的十善道法，知道因緣果報沒有窮盡，長跪合掌，對佛說道：『佛陀過去讓我受持五戒，現在想要捨棄五戒而受持十善法。這是什麼原因呢？因為在五戒法中，酒戒難以持守，害怕因此而得罪。』
【English Translation】 English version 'Approaching a warm fire, one should be mindful of moderation in eating. Such a person, by this means, can avoid misfortune, ultimately preserve their lifespan, and live in peace and happiness. Those without wisdom, not knowing that overeating is the cause, attribute it to ghosts and spirits, wasting family wealth and killing living beings to offer sacrifices to ghosts and gods, seeking to preserve their lives, which is a futile effort. The accumulated food in the stomach eventually generates wind, causing cramps, twisting pain, and heartache, leading to death and rebirth in hell, suffering for lifetimes due to lack of wisdom.'
The Buddha said, 'Rahula (佛陀之子)! Your returning home out of fear of sin is like those foolish people without wisdom. Those who seek blessings and wish to be free from sin should be humble, diligent, and earnest, draw near to wise teachers, cultivate wisdom, repent of evil deeds and sins, correct past mistakes, and cultivate future good deeds. From this, wisdom will gradually be achieved, and because of the achievement of wisdom, all sins will be extinguished. Just as I said before, the power of sunlight can dispel all darkness, so too is it with people who cultivate wisdom. Because you had good roots and conditions in the past, you were able to encounter me. Sariputra (佛陀十大弟子之一) and others are like skilled doctors who can cure painful illnesses and enable one to avoid death. Why do you now abandon the light and enter the darkness?'
The novice Rahula (佛陀之子) said, 'World Honored One! The wisdom of all Buddhas is like a great ocean, while the minds of Rahula (佛陀之子) and others are like mere hairs. How can we receive and hold the wisdom of the Tathagata?'
The Buddha told Rahula (佛陀之子), 'Like raindrops from the sky, the later drops cannot catch up with the earlier ones, but although they cannot catch up, they can fill large containers. Cultivating wisdom is also like this, starting from small and subtle beginnings, eventually achieving great capacity. Having achieved great capacity, it can then be transformed into other capacities, and so on, filling countless containers. This is called benefiting oneself and others. Benefiting oneself and others is called a great being, just like I am today.'
Rahula (佛陀之子) and the others, having heard the Buddha's words, had their minds opened and their understanding deepened, and they were free from worry. They indicated that they would follow all the teachings of the World Honored One and would not dare to doubt them.
At that time, a prince of the kingdom in the assembly, named Jetavana (祇樹給孤獨園的祇陀太子), having heard the ten wholesome paths taught by the Buddha, and knowing that the causes, conditions, and consequences are endless, knelt with palms together and said to the World Honored One, 'In the past, the Buddha instructed me to uphold the five precepts, but now I wish to relinquish the five precepts and uphold the ten wholesome dharmas. Why is this? Because among the five precepts, the precept against intoxicants is difficult to uphold, and I fear incurring sin because of it.'
世尊告曰：「汝飲酒時，為何惡耶？」
祇陀白佛：「國中豪強時時相率赍持酒食，共相娛樂以致歡樂，自無惡也。何以故？得酒念戒，無放逸故，是故飲酒不行惡也。」佛言：「善哉善哉！祇陀汝今已得智慧方便；若世間人能如汝者，終身飲酒有何惡哉？如是行者，乃應生福，無有罪也。夫人行善凡有二種：一者有漏，二者無漏。有漏善者，常受人天快樂果報；無漏善者，度生死苦涅槃果報。若人飲酒，不起惡業歡喜心故，不起煩惱；善心因緣，受善果報。汝持五戒何有失乎？飲酒念戒，益增其福。先持五戒，今受十善，功德倍勝十善報也。」時波斯匿王白言：「世尊！如佛所說，心歡喜時不起惡業，名有漏善者，是事不然。何以故？人飲酒時心則歡喜，歡喜心故不起煩惱，無煩惱故不行惱害，不害物故三業清凈，清凈之道即無漏業。世尊憶念，我昔遊行獵戲忘將廚宰，于深山中覺饑欲食，左右答言：『王朝去時，不被命敕令將廚宰，即時無食。』我聞是語已，走馬還宮，教令索食。王家廚監名修迦羅。修迦羅言：『即無現食，今方當作。』我時饑逼，忿不思惟，瞋怒迷荒，教敕傍臣斬殺廚監。臣被王教即共議言：『簡括國中唯此一人忠良直事，今若殺者，更無有能為王監廚稱王意者。』時末利夫人，聞
【現代漢語翻譯】 現代漢語譯本 世尊告訴祇陀說：『你喝酒的時候，有什麼壞處呢？』 祇陀回答佛說：『國內的豪強時常相約帶著酒食，共同娛樂以求歡樂，自身並沒有什麼壞處。為什麼呢？因為喝了酒還能想到戒律，沒有放縱懈怠的緣故，所以喝酒不會做壞事。』佛說：『好啊好啊！祇陀你現在已經得到了智慧方便；如果世間人都能像你這樣，終身飲酒又有什麼壞處呢？這樣修行的人，應該得到福報，沒有罪過。』 『人們行善大致有兩種：一種是有漏的，一種是無漏的。有漏的善，常常會受到人天快樂的果報；無漏的善，能脫離生死苦海，得到涅槃的果報。如果有人喝酒，不起惡念，心生歡喜，不起煩惱；因為善心的緣故，會受到善的果報。你持守五戒，又有什麼損失呢？喝酒還能想到戒律，更加增長你的福報。先前持守五戒，現在接受十善，功德勝過十善的果報。』 當時波斯匿王稟告佛說：『世尊！像佛所說的，心生歡喜時不起惡業，稱為有漏的善，這件事是不對的。為什麼呢？因為人喝酒時心裡會歡喜，因為歡喜心就不會生起煩惱，沒有煩惱就不會有惱害的行為，不傷害眾生，那麼身口意三業就清凈，清凈的道路就是無漏的業。世尊您還記得，我以前打獵遊玩，忘記帶廚師和宰殺的人，在深山中感到飢餓想吃飯，左右的人回答說：『大王您出發的時候，沒有命令帶廚師和宰殺的人，現在沒有食物。』我聽到這些話后，騎馬返回王宮，命令尋找食物。王家的廚師主管名叫修迦羅（name of a cook）。修迦羅說：『現在沒有現成的食物，現在才開始做。』我當時飢餓難耐，憤怒得失去了思考，生氣迷亂，命令旁邊的臣子斬殺廚師主管。臣子們接受了大王的命令，就共同商議說：『全國上下只有這個人忠誠正直，如果現在殺了他，就沒有人能為大王管理廚房，滿足大王的心意了。』當時末利夫人（Queen Mallika）聽到了
【English Translation】 English version The World Honored One (Sezun) said to Jita (name of a person): 'When you drink alcohol, what harm is there?' Jita (name of a person) replied to the Buddha (Fo): 'The powerful and wealthy in the country often gather together, bringing wine and food, to enjoy themselves and find happiness, and there is no harm in it. Why? Because when they drink alcohol, they remember the precepts, and are not lax or indulgent, so drinking alcohol does not lead to evil deeds.' The Buddha (Fo) said: 'Good, good! Jita (name of a person), you have now attained wisdom and skillful means; if people in the world could all be like you, what harm would there be in drinking alcohol throughout their lives? Those who practice in this way should receive blessings and have no sin.' 'People's good deeds are generally of two kinds: one is with outflows (you lou), and the other is without outflows (wu lou). Good deeds with outflows (you lou) often receive the reward of happiness in the realms of humans and gods; good deeds without outflows (wu lou) can escape the suffering of birth and death and attain the reward of Nirvana (Niepan).' If someone drinks alcohol, does not give rise to evil thoughts, feels joy, and does not give rise to afflictions; because of the cause of good thoughts, they will receive the reward of good. What loss is there in your upholding the five precepts? Drinking alcohol while remembering the precepts further increases your blessings. Previously upholding the five precepts, now accepting the ten good deeds, the merit is greater than the reward of the ten good deeds.' At that time, King Pasenadi (Bo sini wang) reported to the Buddha (Fo): 'World Honored One (Sezun)! As the Buddha (Fo) said, not giving rise to evil deeds when the mind is joyful is called good with outflows (you lou), but this is not correct. Why? Because when people drink alcohol, their hearts are joyful, and because of the joyful mind, afflictions do not arise, and without afflictions, there will be no harmful actions, and without harming sentient beings, then the three karmas of body, speech, and mind are pure, and the path of purity is karma without outflows (wu lou). World Honored One (Sezun), you may recall that I used to hunt and play, forgetting to bring the cook and the butcher. In the deep mountains, I felt hungry and wanted to eat, and the people around me replied: 'Your Majesty, when you set out, you did not order the cook and the butcher to be brought, so there is no food now.' After hearing these words, I rode back to the palace and ordered food to be found. The head of the royal kitchen was named Sukara (Xiu jialuo). Sukara (Xiu jialuo) said: 'There is no ready-made food now; it is only now being prepared.' At that time, I was unbearably hungry, and I lost my ability to think in anger, and in a state of anger and confusion, I ordered the ministers beside me to behead the head of the kitchen. The ministers, having received the king's order, discussed together, saying: 'Throughout the country, this is the only person who is loyal and upright. If we kill him now, there will be no one else who can manage the kitchen for the king and satisfy the king's wishes.' At that time, Queen Mallika (Mo li furen) heard
王教敕殺修迦羅，情甚愛惜；知王饑乏，即令辦具好肉美酒，沐浴名香、莊嚴身體，將諸伎女往至我所。我見夫人莊束嚴麗，將從妓女、好酒肉來，瞋心即歇。何以故？末利夫人持佛五戒，斷酒不飲，我心常恨。今日忽然將酒肉來共相娛樂，展釋情故，即與夫人飲酒食肉，作眾伎樂歡喜娛樂，恚心即滅。夫人知我忘失怒意，即遣黃門輒傳我命，令語外臣莫殺廚監。即奉教旨。我至明旦深自悔責，愁憂不樂顏色憔悴。夫人問我：『何故憂愁，為何患耶？』我言：『吾因昨日為飢火所逼，瞋恚心故殺修迦羅。自計國中更無有人堪監我廚如修迦羅者，為是之故悔恨愁耳。』夫人笑曰：『其人猶在，愿王莫愁。』我重問曰：『為實如是，為戲言耶？』答言：『實在，非虛言也。』我令左右喚廚監來，使者往召須臾將來，我大歡喜，憂恨即除。」
王白佛言：「末利夫人持佛五戒、月行六齋，一日之中，終身五戒以犯飲酒、妄語二戒，八齋戒中頓犯六戒。此事云何？所犯戒罪，輕耶重耶？」
世尊答曰：「如此犯戒，得大功德，無有罪也。何以故？為利益故。如我前說，夫人修善凡有二種：一有漏善，二無漏善。末利夫人所犯戒者，入有漏善；不犯戒者，名無漏善。依語義者，破戒修善，名有漏善；依義語者，凡心
【現代漢語翻譯】 現代漢語譯本 國王（王）命令處死修迦羅（Śūkara，人名），內心非常惋惜；知道國王飢餓，就準備了上好的肉和美酒，用名貴的香料沐浴，打扮身體，帶著歌舞伎女來到我這裡。我看見夫人（末利夫人，Mallikādevī）打扮得莊重美麗，帶著隨從、美酒和肉食前來，憤怒的心情立刻消散了。為什麼呢？因為末利夫人遵守佛陀的五戒，斷酒不飲，我心裡常常因此怨恨她。今天她忽然帶著酒肉來與我一同娛樂，消除隔閡，我就和夫人一起飲酒食肉，欣賞各種歌舞，歡喜娛樂，怒氣也就消失了。夫人知道我忘記了怒意，就派黃門（宦官）立刻傳達我的命令，告訴外面的臣子不要殺廚師（廚監）。臣子們就遵從了命令。第二天早上我深深地自我悔恨，憂愁不樂，臉色憔悴。夫人問我：『為什麼憂愁，得了什麼病呢？』我回答說：『我因為昨天被飢餓所逼迫，因為憤怒的心殺了修迦羅。我估計國內再也沒有人能像修迦羅那樣勝任我的廚師了，因此而後悔憂愁。』夫人笑著說：『那個人還在，希望國王不要憂愁。』我再次問道：『是真的這樣，還是開玩笑呢？』她回答說：『是真的，不是假話。』我命令左右侍從召廚師來，使者前去召見，一會兒就帶來了，我非常高興，憂愁和悔恨立刻消除了。」
國王（王）對佛陀（佛）說：「末利夫人（末利夫人）遵守佛陀的五戒，每月持守六齋日，在一天之中，終身遵守的五戒卻犯了飲酒和妄語兩戒，八齋戒中一下子犯了六戒。這件事是怎麼回事？所犯的戒罪，是輕還是重呢？」
世尊（世尊）回答說：「這樣犯戒，能得到很大的功德，沒有罪過。為什麼呢？因為是爲了利益（他人）的緣故。正如我之前所說，夫人（末利夫人）修善大致有兩種：一是有漏善，二是無漏善。末利夫人所犯的戒，屬於有漏善；不犯戒，就稱為無漏善。從字面意義上說，破戒修善，稱為有漏善；從深層意義上說，凡夫之心
【English Translation】 English version The king (Wang) ordered Śūkara (Śūkara, a personal name) to be killed, feeling very sorry; knowing that the king was hungry, he immediately prepared good meat and fine wine, bathed with precious incense, adorned his body, and brought the singing and dancing girls to me. When I saw Lady Mallikādevī (Mallikādevī) dressed solemnly and beautifully, coming with attendants, fine wine, and meat, my angry mood immediately dissipated. Why? Because Lady Mallikādevī observes the five precepts of the Buddha, abstains from alcohol, and I often resent her for this. Today, she suddenly brought wine and meat to entertain me, dispelling the estrangement, so I drank wine and ate meat with the lady, enjoyed various songs and dances, and the anger disappeared. Knowing that I had forgotten my anger, the lady immediately sent a eunuch (Huangmen) to convey my order, telling the ministers outside not to kill the cook (Chujian). The ministers obeyed the order. The next morning, I deeply regretted myself, feeling sad and unhappy, and my face looked haggard. The lady asked me, 'Why are you sad, what is wrong?' I replied, 'Because I was forced by hunger yesterday, and killed Śūkara because of anger. I estimate that there is no one in the country who can be as competent as Śūkara as my cook, so I regret and worry about it.' The lady smiled and said, 'That person is still alive, I hope the king will not worry.' I asked again, 'Is it really so, or are you joking?' She replied, 'It is true, not a lie.' I ordered the attendants to summon the cook, and the messenger went to summon him, and brought him in a moment. I was very happy, and the worry and regret immediately disappeared.」
The king (Wang) said to the Buddha (Buddha): 「Lady Mallikādevī (Mallikādevī) observes the five precepts of the Buddha and observes six fast days every month. In one day, she violated the two precepts of drinking alcohol and lying, which she observes for life, and violated six precepts in the eight precepts. What is going on? Is the sin of violating the precepts light or heavy?」
The World Honored One (Shizun) replied: 「Violating the precepts in this way can obtain great merit and is not sinful. Why? Because it is for the sake of benefiting (others). As I said before, there are roughly two types of good deeds that the lady (Lady Mallikādevī) cultivates: one is conditioned good, and the other is unconditioned good. The precepts that Lady Mallikādevī violated belong to conditioned good; not violating the precepts is called unconditioned good. Literally speaking, breaking the precepts and cultivating good is called conditioned good; in a deeper sense, the mind of an ordinary person
所起善，皆無漏業。」
王白佛言：「如世尊說，末利夫人飲酒破戒，不起噁心，而有功德、無罪報者，一切人民亦復皆然。何以故？我念近昔舍衛城中，有諸豪族剎利王公因小諍競乃致大怨，各各結謀興兵相罰，兩家並是國中豪種，復是親戚，非可執錄，紛紜鬥戰不從理諫，深為憂之。復自念言：『昔太子時，先王大臣名提違羅，恃其門宗富貴豪強，而見輕慢、形調戲弄，劇于畜生。當時忿恚，情實不分，意欲誅滅，力所不堪；訴向父王，復不聽省。懷毒抱恨，非可如何。以是因緣，飲食損常，懊惱愁悴。爾時太后見我愁苦，種種諫曉，愁故不息。於是太后愛子情重，便遣使人求覓好酒勸我令飲。即白母言：「先祖相承，事那羅延天、奉婆羅門。今若飲酒，懼恐天怒，為婆羅門之所嘖罰。」太后當時懼子致命，于夜靜時關閉宮門，不令異人黃門婢使而得知者，太后語言：「夫天神者，有慈悲心救一切苦，婆羅門者皆應如是。子今愁毒，唐自失命，天神豈能救子命耶？寧當服藥，消散憂患，得全身命。諸婆羅門未得天眼，安能知子隱密事也？」逼迫再三，俯仰從之。既飲酒已，忘失愁恨。太后見子還復顏色，心即歡喜，召集宮女作唱伎樂，三七日中受五欲樂，所追忿恨從是得息。』思惟是已，即敕忠臣令辦好酒
【現代漢語翻譯】 現代漢語譯本：所做的善事，都是沒有煩惱的善業。'
國王對佛說：'正如世尊您所說，末利夫人喝酒破戒，但沒有生起惡念，反而有功德、沒有罪報，那麼所有的人民也都是這樣了。為什麼呢？我想起最近在舍衛城中，一些豪門望族、剎帝利王公因為小小的爭執而釀成大的仇怨，各自結盟策劃興兵互相攻打，兩家都是國內的豪門大族，又是親戚，不能夠逮捕懲處，爭論不休，互相鬥戰，不聽從道理勸諫，我對此深感憂慮。我又想到：'過去我還是太子的時候，先王的臣子名叫提違羅（一個大臣的名字），仗恃他的門第宗族富有強大，就輕視怠慢我、用言語行為調戲戲弄我，比對待畜生還不如。當時我非常憤怒，心裡實在無法分辨是非，想要殺了他，但力量不夠；向父王訴說，父王又不聽不理。心中懷著怨恨，卻又無可奈何。因為這個緣故，我飲食減少，常常感到懊惱愁悶。當時太后看到我愁眉苦臉，用各種方法勸解開導我，但我的憂愁還是沒有消解。於是太后因為疼愛兒子的深情，就派人尋找好酒勸我喝。我立即對母親說：「先祖世代相傳，侍奉那羅延天（印度教神祇），信奉婆羅門。現在如果喝酒，恐怕會觸怒天神，受到婆羅門的責罰。」太后當時擔心兒子因此喪命，就在夜深人靜的時候關閉宮門，不讓其他的人、宦官、婢女知道這件事，太后說：「天神，都有慈悲心，救度一切苦難，婆羅門也應該如此。你現在憂愁痛苦，白白地斷送自己的性命，天神難道能救你的命嗎？不如吃些藥物，消散憂愁，保全性命。那些婆羅門沒有得到天眼，怎麼能知道你隱秘的事情呢？」太后一再逼迫勸說，我勉強答應了。喝了酒以後，就忘記了憂愁怨恨。太后看到我恢復了臉色，心裡非常高興，召集宮女唱歌奏樂，二十一天中享受各種感官的快樂，所積壓的憤怒怨恨從此得以消解。'想到這裡，我就命令忠誠的臣子準備好酒。'
【English Translation】 English version: 'All the good deeds done are undefiled karma.'
The king said to the Buddha: 'As the World-Honored One said, Lady Mallika (a queen's name) broke the precept by drinking wine, but she did not generate evil thoughts, and instead had merit and no retribution of sin. Then all the people are also like this. Why? I remember that recently in Shravasti (an ancient Indian city), some noble families and Kshatriya (warrior caste) princes caused great resentment because of small disputes. They each formed alliances and planned to send troops to attack each other. Both families were powerful clans in the country and were also relatives, so they could not be arrested and punished. They argued endlessly, fought each other, and did not listen to reason or advice, which made me very worried. I also thought: 'When I was a prince in the past, a minister of the late king named Tiviira (a minister's name), relying on his wealthy and powerful family, despised and ridiculed me with words and actions, even worse than treating livestock. At that time, I was very angry and could not distinguish right from wrong. I wanted to kill him, but I did not have the strength. I complained to my father, but he did not listen or care. I harbored resentment and hatred, but there was nothing I could do. Because of this, I ate less and often felt annoyed and depressed. At that time, the Queen Mother saw that I was sad and unhappy, and she tried to persuade and enlighten me in various ways, but my sorrow did not subside. So, out of deep love for her son, the Queen Mother sent someone to find good wine and encourage me to drink it. I immediately said to my mother, "Our ancestors have served Narayana (a Hindu deity) and worshiped Brahmins (priestly caste). If I drink wine now, I am afraid that I will offend the gods and be punished by the Brahmins." The Queen Mother was worried that her son would die because of this, so she closed the palace doors in the quiet of the night, not letting other people, eunuchs, or maids know about it. The Queen Mother said, "The gods all have compassion and save all suffering. Brahmins should also be like this. You are now sad and in pain, and you are wasting your life in vain. Can the gods save your life? It is better to take some medicine to dispel your worries and preserve your life. Those Brahmins have not attained the divine eye, how can they know your secret affairs?" The Queen Mother repeatedly urged and persuaded me, and I reluctantly agreed. After drinking the wine, I forgot my worries and hatred. The Queen Mother saw that I had regained my complexion and was very happy. She gathered palace women to sing and play music, and for twenty-one days I enjoyed all kinds of sensual pleasures. The accumulated anger and hatred were thus dispelled.' Thinking of this, I ordered my loyal ministers to prepare good wine.'
及諸甘膳，又使宣令國中豪族群臣士民，悉皆令集欲有所論國中大事、諸臣諍競。兩徒眷屬各有五百應召來集，于王殿上莊嚴太樂。王敕忠臣辦琉璃碗受三升許，諸寶碗中盛滿好酒。我于眾前先吃一碗。王曰：『今論國中大事，想無異心坐此會也。今當人人辦此一碗甘露良藥，然後論事。』咸言：『唯諾，奉大王命。』並敕伎官作唱太樂，諸人得酒並聞音樂，心中歡樂，忘失仇恨，沛然無憂。王復持碗白諸君曰：『士夫修德，歷世相承，遵奉聖教，不應差違。諸君何為因於小事忿諍如之？若不忍者，恐亡國嗣。是故重諫，幸息諍事。』諸臣白曰：『敬奉重命，不敢違也。』因是和平。」
王白佛言：「諸人起諍不因於酒，然因得酒，息忿諍心而得太平。此豈非是酒之功也？
「複次世尊！察見世間窮貧小人、奴客婢使、夷蠻之人，或因節日、或於酒店聚會飲酒，歡樂心故，不須人教各各起舞；未得酒時，都無是事。是故當知，人因飲酒則致歡樂，心歡樂時不起惡念，不起惡念則是善心，善心因緣應受善報。
「複次世尊！獼猴得酒尚能起舞，況於世人？如世尊說，施善善報、施惡惡報。如世間人，緣前佈施福德因緣，今致大富。貧者從乞慳惜不與，慳貪因緣，受餓鬼報。或有世人，若男若女受形端
{ "translations": [ "現代漢語譯本：還準備了各種美味的食物，又下令在全國範圍內召集豪門望族、各位大臣和百姓，讓他們都聚集起來，以便商議國家大事和解決大臣之間的爭端。兩派人馬各自帶領五百名家眷來到王宮殿上，用盛大的音樂來營造莊嚴的氣氛。國王命令忠臣準備琉璃碗，每個碗能裝三升左右，在這些寶碗中盛滿美酒。國王在眾人面前先喝了一碗。國王說：『今天商議國家大事，希望沒有心懷異志的人蔘加這次聚會。現在每個人都要喝下這碗甘露般的良藥，然後才能討論事情。』大家都說：『遵命，聽從大王的命令。』國王又命令樂官演奏盛大的音樂，眾人喝著美酒，聽著音樂，心中充滿歡樂，忘記了仇恨，感到無比輕鬆。國王再次端起碗對各位大臣說：『各位賢士修養德行，世代相傳，遵循聖人的教誨，不應該有所違背。各位為何因為小事而如此爭吵呢？如果不忍讓，恐怕會失去國家和後代。因此我再次勸諫，希望平息爭端。』各位大臣回答說：『我們恭敬地聽從您的命令，不敢違背。』於是，國家恢復了和平。」， "", "國王對佛說：『人們發生爭端不一定是因為酒，但是因為有了酒，平息了憤怒的心情，從而獲得了太平。這難道不是酒的功勞嗎？』", "", "『再者，世尊！我觀察到世間的窮苦百姓、奴僕、夷蠻之人，有時因為節日，有時在酒店聚會飲酒，因為心情歡樂，不用別人教，就各自跳起舞來；沒有喝酒的時候，根本不會這樣。所以應當知道，人們因為飲酒而感到歡樂，心情歡樂的時候就不會產生惡念，不產生惡念就是善心，善心作為因緣，應該得到善報。』", "", "『再者，世尊！獼猴喝了酒尚且能跳舞，更何況是世人呢？正如世尊所說，行善有善報，作惡有惡報。比如世間的人，因為前世佈施的福德因緣，今生才如此富有。貧窮的人來乞討，卻吝嗇不給，因為慳貪的因緣，會受到餓鬼的報應。或者有世人，無論是男人還是女人，相貌端正" ], "english_translations": [ "English version: And also prepared various delicious foods, and ordered the noble families, ministers, and people of the country to gather together to discuss national affairs and resolve disputes among the ministers. The two groups each led five hundred family members to gather in the royal palace, using grand music to create a solemn atmosphere. The king ordered loyal ministers to prepare crystal bowls, each holding about three liters, and filled these precious bowls with fine wine. The king first drank a bowl in front of everyone. The king said, 'Today we are discussing national affairs, and I hope that no one with ulterior motives is attending this gathering. Now everyone must drink this bowl of nectar-like medicine before discussing matters.' Everyone said, 'We obey, and follow the king's command.' The king then ordered the musicians to play grand music, and the people drank wine and listened to the music, their hearts filled with joy, forgetting their hatred, and feeling extremely relaxed. The king again raised the bowl and said to the ministers, 'Gentlemen, cultivate virtue, pass it down through generations, and follow the teachings of the saints, and should not deviate from them. Why do you quarrel so much over trivial matters? If you are not tolerant, I am afraid that you will lose the country and your descendants. Therefore, I advise you again, hoping to quell the dispute.' The ministers replied, 'We respectfully obey your command, and dare not disobey.' Thus, the country was restored to peace.", "", "The king said to the Buddha, 'People do not necessarily start disputes because of wine, but because of wine, they calm their angry hearts and achieve peace. Isn't this the merit of wine?'", "", "'Furthermore, World Honored One! I have observed that the poor people, servants, and barbarians of the world sometimes gather in taverns to drink during festivals, and because they are happy, they dance without being taught; when they have not drunk wine, they do not do this at all. Therefore, it should be known that people feel happy because of drinking wine, and when they are happy, they do not generate evil thoughts, and not generating evil thoughts is a good heart, and good heart as a cause should receive good rewards.'", "", "'Furthermore, World Honored One! Even monkeys can dance when they drink wine, let alone human beings? Just as the World Honored One said, good deeds have good rewards, and evil deeds have evil rewards. For example, people in the world are so rich in this life because of the merits of giving in their previous lives. Poor people come to beg, but they are stingy and do not give, and because of the cause of stinginess, they will receive the retribution of hungry ghosts. Or there are people in the world, whether men or women, with handsome appearance" ] }
正，男人好者為女所愛，女人好者男情所樂。若有強力，制斷男女不令會合，不得合故則致憂苦。此之殃罪，當歸何處？末利夫人，皆由前身以好施人故，今得好報。世尊云何令持五戒、月行六齋？六齋之日，不得莊嚴香華服飾，又復不聽作唱伎樂，又復不聽附近夫婿愛好之姿，竟何所施，徒亡其功，豈非苦也？」
佛告王曰：「大王所難，非不如是。末利夫人在年少時，若我不敕令受戒法修智慧者，云何當有今日之德也？以能得度，復度王身，如斯之功，復歸誰也？末利夫人受我教故如說而行，故使今日成就智慧方便解脫。複次大王！譬如世人家有一子，欲令成故，及其幼年將詣學堂，與師令教文藝書疏、人望禮儀，學堂之法皆有制令，呵嘖杖罰、禁節飲食、不得睡眠，出入行來不失節度，有違犯者隨罪輕重計而行罰。兒畏杖故專心就學，至年大時，高才博聞靡所不知，復以所知轉教餘人。末利夫人奉齋持戒，亦復如是。
「複次大王！如富樓那，妒嫉心故，割斷恩愛，辭別父母，舍離妻子，入山習學。被服草衣，忍寒耐苦，自立誓言：『要當諷誦九十六種經書記論悉令通達，不爾不還與父母相見。』足二十年一切通達，還王舍城，頭戴炬火、以銅鍱腹，陌上而行而自唱言：『我一切智。』來至我所而
【現代漢語翻譯】 現代漢語譯本：『正直的人，喜歡男人的女子會被男人所玩弄，喜歡女人的男子會被女人的情愛所取樂。如果有人用強大的力量，制止男女之間的結合，使他們不能結合而導致憂愁痛苦。這樣的罪過，應當歸於何處呢？末利夫人（Mallika，人名），都是因為前世喜歡施捨給別人，所以今生得到好的報應。世尊（Lord Buddha）您為什麼讓她持守五戒、每月實行六齋呢？六齋之日，不得打扮裝飾，不得使用香花服飾，又不允許親近丈夫，做出恩愛的姿態，究竟能施捨什麼呢？只是白白地喪失了功德，難道不是一種痛苦嗎？』
佛陀告訴國王說：『大王所提出的疑問，並非沒有道理。末利夫人（Mallika）在年輕的時候，如果我不告誡她接受戒法、修習智慧，怎麼會有今天的德行呢？她自己能夠得到解脫，又使國王您也得到解脫，這樣的功德，又該歸於誰呢？末利夫人（Mallika）接受我的教導，如我所說的那樣去做，所以才使得今天成就了智慧、方便和解脫。再者，大王！譬如世上的人家有一個兒子，想要他成才，在他年幼的時候就送到學堂，請老師教他文藝書寫、人情禮儀，學堂的規矩都有制度法令，呵斥責罵、鞭打懲罰、限制飲食、不得貪睡，出入行走不失節度，有違反的人根據罪行的輕重來施行懲罰。兒子因為害怕鞭打，所以專心學習，到年紀大的時候，才高學博，無所不知，又用所學到的知識去教導其他人。末利夫人（Mallika）奉行齋戒，也是這樣。』
『再者，大王！比如富樓那（Purana，人名），因為嫉妒心，割斷恩愛，辭別父母，捨棄妻子，進入山中學習。身穿草衣，忍受寒冷，忍耐痛苦，自己立下誓言：『一定要背誦九十六種經書記錄，全部通達，否則就不回去與父母相見。』足足二十年，全部通達了，回到王舍城（Rajagrha，地名），頭頂著火炬，用銅片包裹腹部，在道路上行走，並且自己唱言：『我是一切智者。』來到我的住所，然後...』
【English Translation】 English version: 'Righteous men, women who like men are played with by men, and men who like women are pleasured by women's affections. If there is a strong force that prevents men and women from uniting, causing them sorrow and suffering because they cannot be together, where should the blame for this sin lie? Mallika (Mallika, a proper noun) has received good fortune in this life because she was fond of giving to others in her previous life. Why does the World Honored One (Lord Buddha) have her observe the five precepts and practice the six monthly fasts? On the days of the six fasts, she is not allowed to adorn herself, use fragrant flowers or fine clothing, nor is she allowed to be intimate with her husband, displaying affection. What can she possibly give? She is merely losing merit in vain, is this not suffering?'
The Buddha told the king, 'What the Great King asks is not unreasonable. If I had not instructed Mallika (Mallika) to receive the precepts and cultivate wisdom when she was young, how could she have today's virtues? She was able to attain liberation and also liberate the king. To whom should such merit be attributed? Mallika (Mallika) followed my teachings and acted as I said, which is why she has achieved wisdom, skillful means, and liberation today. Furthermore, Great King! It is like a family in the world that has a son and wants him to succeed. When he is young, they send him to school, where the teacher teaches him literature, writing, human relations, and etiquette. The school has rules and regulations, scolding, reprimanding, whipping, restricting food and drink, and not allowing him to oversleep. His comings and goings are regulated, and those who violate the rules are punished according to the severity of their offenses. Because the son fears the whip, he focuses on his studies. When he grows up, he becomes highly talented and knowledgeable, knowing everything, and then uses his knowledge to teach others. Mallika (Mallika) observing the fasts and upholding the precepts is also like this.'
'Furthermore, Great King! For example, Purana (Purana, a proper noun), because of jealousy, severed his affections, bid farewell to his parents, abandoned his wife, and entered the mountains to study. He wore grass clothing, endured the cold, and endured suffering, making a vow to himself: 'I must recite and master all ninety-six kinds of scriptures and records, or I will not return to see my parents.' After twenty full years, he mastered everything and returned to Rajagrha (Rajagrha, a place name), wearing a torch on his head and copper plates on his abdomen, walking on the road and proclaiming: 'I am all-knowing.' He came to my place, and then...'
謂我言：『你瞿曇沙門，竟何所知？』我言癡人，而說頌曰：
「『若多少有聞， 自大以憍人， 是如盲執燭， 照彼不自明。』
「時富樓那聞是語已霍然心悟，舍炬解腹，五體投地慚愧悔過，皆由多聞智慧諸根利故。未起之頃，斷三界漏、得羅漢道智慧之力。譬如調象隨鉤而轉。大王當知，夫習學者皆由禁制攝五情根，然後通達無所掛礙，名無礙智，無礙智者具四辯也。今富樓那具四辯才，皆由慊苦勤學所得。是故我說，夫慧解者有七德才。何謂為七？第一信才，二精進才，第三戒才，四慚愧才，第五聞才，六為舍才，七定慧才；是為七才。末利夫人具此七才。大王當知，末利夫人雖為女身，高才智博非同凡人，皆由少來慎身口意，一心專念修習智慧。智慧力故名為解脫，復以智慧解悟天下。」
爾時世尊因羅睺沙彌，為諸大眾而說頌曰：
「聞為金翼鳥， 威勢武力強， 聞為行寶藏， 所在相利益， 聞為大橋樑， 濟度眾苦厄， 聞為大船師， 濟渡生死海。 多聞令志明， 以明智慧增， 智則博解義， 見聞行法安。 多聞能除憂， 能以定為歡， 善解甘露法， 從是得泥洹。 聞為知律法， 解疑亦見正， 從聞舍非法， 行
【現代漢語翻譯】 （他們）對我說：『你瞿曇（Gotama，釋迦牟尼的姓）沙門（Śrāmaṇa，出家修道者），究竟知道些什麼？』我（佛陀）對這些愚癡的人，說了這首偈頌： 『如果稍微有點見聞，就自高自大，傲慢待人，這就像盲人拿著蠟燭，只能照亮別人，卻不能照亮自己。』 當時富樓那（Pūrṇa，佛陀弟子名）聽了這些話后，頓時醒悟，放下火炬，解開衣帶，五體投地，慚愧地懺悔自己的過錯，這都是因為他多聞、智慧和諸根敏銳的緣故。在他還沒起身的時候，就斷除了三界（欲界、色界、無色界）的煩惱，獲得了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）道和智慧的力量。這就像調馴大象，隨著象鉤的引導而轉動一樣。大王您應該知道，學習的人都是通過禁制來攝持五情根（眼、耳、鼻、舌、身），然後才能通達無礙，這叫做無礙智（Pratibhāna，四無礙解，即義解、法解、辭解、樂說）。具有無礙智的人，就具備四辯才（四種辯才）。現在富樓那具備四辯才，都是因為他刻苦勤學而得到的。所以我說，具有智慧理解的人，有七種德才。哪七種呢？第一是信才（Śradhā，信仰的才能），第二是精進才（Vīrya，努力的才能），第三是戒才（Śīla，持戒的才能），第四是慚愧才（Hrī-apatrāpya，慚愧的才能），第五是聞才（Śruta，聽聞佛法的才能），第六是舍才（Tyāga，佈施的才能），第七是定慧才（Samādhi-prajñā，禪定和智慧的才能）；這就是七種德才。末利夫人（Mallikā，波斯匿王的王后）具備這七種德才。大王您應該知道，末利夫人雖然是女身，但她的才能和智慧非常淵博，不同於凡人，這都是因為她從小就謹慎自己的身口意，一心專念，修習智慧。因為智慧的力量，所以名為解脫，又用智慧來理解和覺悟天下。」 這時，世尊因為羅睺羅（Rāhula，佛陀的兒子）沙彌（Śrāmaṇa，出家男子）的緣故，為大眾說了這首偈頌： 『聽聞就像金翅鳥（Garuḍa，一種神鳥），威猛有力；聽聞就像行走的寶藏，無論在哪裡都能互相利益；聽聞就像一座大橋樑，能夠救度眾生脫離痛苦和災難；聽聞就像一位偉大的船師，能夠救度眾生渡過生死之海。 多聞能使心志明亮，心志明亮就能增長智慧，有了智慧就能廣泛理解義理，見聞和行為都符合佛法，就能得到安樂。 多聞能夠消除憂愁，能夠以禪定為快樂，善於理解甘露法（Amṛta，不死之法），從而證得涅槃（Nirvāṇa，寂滅，解脫）。 聽聞能夠了解戒律，能夠解答疑惑，也能見到正道，從聽聞中捨棄非法，行為……』
【English Translation】 They said to me: 'You, Gotama (Śrāmaṇa, Ascetic of the Gotama clan), what do you really know?' I (the Buddha) said to those foolish people, and spoke this verse: 'If one has a little learning, and becomes arrogant and haughty, it is like a blind man holding a candle, illuminating others but not himself.' At that time, Pūrṇa (Name of a Buddha's disciple), upon hearing these words, suddenly awakened, put down the torch, loosened his belt, prostrated himself on the ground, and repented of his faults with shame. This was all because of his extensive learning, wisdom, and sharp faculties. Before he even got up, he had cut off the defilements of the three realms (desire realm, form realm, formless realm), and attained the power of wisdom of an Arhat (Enlightened being). It is like training an elephant, which turns according to the guidance of the hook. Great King, you should know that those who study do so by restraining the five sense faculties (eye, ear, nose, tongue, body), and then they can penetrate without obstruction, which is called unobstructed wisdom (Pratibhāna, Four kinds of eloquence). Those who have unobstructed wisdom possess the four kinds of eloquence. Now Pūrṇa possesses the four kinds of eloquence, all obtained through diligent and arduous study. Therefore, I say that those who have wisdom and understanding have seven virtues. What are the seven? First is the talent of faith (Śradhā, Faith), second is the talent of diligence (Vīrya, Effort), third is the talent of discipline (Śīla, Morality), fourth is the talent of shame and remorse (Hrī-apatrāpya, Conscience), fifth is the talent of learning (Śruta, Learning the Dharma), sixth is the talent of generosity (Tyāga, Giving), and seventh is the talent of concentration and wisdom (Samādhi-prajñā, Meditation and wisdom); these are the seven talents. Queen Mallikā (Name of a Queen) possesses these seven talents. Great King, you should know that although Queen Mallikā is a woman, her talent and wisdom are profound and extraordinary, all because she has been careful in her body, speech, and mind since she was young, and has single-mindedly cultivated wisdom. Because of the power of wisdom, it is called liberation, and she uses wisdom to understand and enlighten the world.' At that time, the World-Honored One, because of the Śrāmaṇa (Novice monk) Rāhula (Name of Buddha's son), spoke this verse for the assembly: 'Learning is like the golden-winged bird (Garuḍa, Mythical bird), powerful and strong; learning is like a traveling treasure, benefiting each other wherever it goes; learning is like a great bridge, saving beings from suffering and calamity; learning is like a great captain, saving beings from the sea of birth and death. Extensive learning makes the mind bright, and a bright mind increases wisdom. With wisdom, one can broadly understand the meaning, and if one's seeing, hearing, and actions are in accordance with the Dharma, one will find peace. Extensive learning can remove sorrow, and can take joy in meditation. One who understands the nectar of immortality (Amṛta, Ambrosia), from this attains Nirvāṇa (Extinction of suffering). Learning enables one to know the precepts, to resolve doubts, and to see the right path. From learning, one abandons what is not Dharma, and acts……』
到不死處。 仙人敬事聞， 諸天亦復然， 撿心不放逸， 積聞成聖智。 慧能散憂患， 亦除非邪衰， 欲求安隱吉， 當奉事明者。 盲從是得眼， 如暗中得燭， 開導世間人， 如明將無目。 是故應舍癡， 離慢豪富樂， 務學事明者， 是名積聚德。」
爾時世尊說是偈已，復告王曰：「王今福德，聰朗博義，皆由前世親覲明師，慊苦奉侍，習學所致；因緣果報，今為人王，智慧明達，隨宜撫接，世間難有。是故我說，般若智慧有四種義。是故當知，求三乘人當學般若，欲離三惡八難苦患、欲受人天快樂果報，以要言之，求一切福德，皆應修學智慧方便。如我前說阿逸多王，勤苦習學智慧力故，雖復失行生惡趣中，常識宿命；識宿命故，改惡修善，速得解脫，感致諸天濟接供養，以智慧力為諸天師。以是因緣，我說般若有四種義。」
爾時波斯匿王聞佛所說智慧方便功德因緣，甚大歡喜。太子祇陀、夫人、太后、群臣士民，一切大眾莫不解悟，各各脩敬為佛作禮，復座如故。王叉手曰：「如佛所言，世人修善凡有二種：一有漏善，二無漏善。有漏無漏，二義歸一，世尊！云何說差別耶？」
佛告王曰：「人有二品：一者利根，二者鈍根。為鈍根人
【現代漢語翻譯】 現代漢語譯本 到達不死的境界。 仙人尊敬地侍奉，諸天也是這樣， 守護內心不放縱懈怠，積累知識成為聖人的智慧。 智慧能夠驅散憂愁和禍患，也能避免邪惡和衰敗， 想要尋求安穩和吉祥，應當侍奉賢明的人。 盲人跟隨明眼人就能得到眼睛，如同在黑暗中得到蠟燭， 開導世間的人們，如同明眼人帶領失明的人。 因此應當捨棄愚癡，遠離傲慢、奢華和享樂， 努力學習侍奉賢明的人，這叫做積累功德。
這時，世尊說完這首偈頌后，又告訴國王說：『大王您現在擁有的福德，聰慧通達博學多聞，都是由於前世親近賢明的老師，盡心竭力地侍奉，努力學習所獲得的；因為這樣的因緣果報，今生才能成為國王，智慧明達，能夠恰當地安撫和接納百姓，世間很少有人能像您這樣。所以我說，般若智慧有四種含義。因此應當知道，求取聲聞乘、緣覺乘、菩薩乘的人都應當學習般若，想要脫離三惡道和八難的痛苦，想要獲得人天道的快樂果報，總而言之，想要獲得一切福德，都應當修學智慧和方便。就像我之前所說的阿逸多（Ajita）王（未來佛彌勒菩薩），因為勤奮刻苦地學習智慧的力量，即使行為有所缺失而墮落到惡道之中，也能常常記得前世的經歷；因為記得前世的經歷，所以能夠改正惡行修習善法，迅速得到解脫，感得諸天前來救助供養，以智慧的力量成為諸天的老師。因為這樣的因緣，我說般若有四種含義。』
這時，波斯匿（Prasenajit）王（古印度拘薩羅國國王）聽了佛所說的智慧和方便的功德因緣，非常歡喜。太子祇陀（Jetakumara）、夫人、太后、各位大臣和百姓，所有大眾沒有不理解醒悟的，各自恭敬地向佛作禮，然後回到原來的座位。國王合掌說道：『正如佛所說，世人修習善法大致有兩種：一種是有漏善，一種是無漏善。有漏和無漏，兩種含義歸根結底是一樣的，世尊！您為什麼說它們有差別呢？』
佛告訴國王說：『人有兩種品性：一種是根器敏利，一種是根器遲鈍。爲了根器遲鈍的人
【English Translation】 English version Reaching the place of immortality. Immortals respectfully serve, and so do the gods, Guarding the mind without indulgence, accumulating knowledge becomes the wisdom of a sage. Wisdom can dispel worries and troubles, and also avoid evil and decay, If you want to seek peace and auspiciousness, you should serve the wise. The blind following the sighted can gain eyes, like getting a candle in the dark, Guiding the people of the world, like the sighted leading the blind. Therefore, one should abandon ignorance, stay away from arrogance, luxury, and pleasure, Strive to learn and serve the wise, this is called accumulating merit.
At that time, after the World Honored One finished speaking this verse, he further told the king: 'Your Majesty, the merits, intelligence, and extensive knowledge you now possess are all due to your past lives of being close to wise teachers, serving them diligently, and studying hard; because of such causes and effects, you are able to become a king in this life, with wisdom and understanding, able to properly appease and accept the people, which is rare in the world. Therefore, I say that Prajna (wisdom) has four meanings. Therefore, it should be known that those who seek the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle should all study Prajna, wanting to escape the suffering of the three evil realms and the eight difficulties, wanting to receive the joyful rewards of the human and heavenly realms, in short, wanting to obtain all merits, one should cultivate wisdom and skillful means. Just like the Ajita (Maitreya) King (the future Buddha Maitreya Bodhisattva) I mentioned earlier, because of diligently studying the power of wisdom, even if his actions were flawed and he fell into evil realms, he could still often remember his past lives; because he remembered his past lives, he was able to correct his evil deeds and cultivate good deeds, quickly attain liberation, and attract the gods to come to his aid and make offerings, using the power of wisdom to become the teacher of the gods. Because of such causes and conditions, I say that Prajna has four meanings.'
At that time, King Prasenajit (King of Kosala in ancient India) heard the Buddha's explanation of the merits and causes of wisdom and skillful means, and was very happy. Prince Jetakumara, the queen, the queen mother, the ministers, and the people, all the assembly, without exception, understood and awakened, and each respectfully bowed to the Buddha, and then returned to their original seats. The king put his palms together and said: 'As the Buddha said, there are roughly two kinds of good deeds that people cultivate: one is conditioned good, and the other is unconditioned good. Conditioned and unconditioned, the two meanings ultimately converge, World Honored One! Why do you say that they are different?'
The Buddha told the king: 'People have two qualities: one is sharp faculties, and the other is dull faculties. For people with dull faculties
，說二種善；利根之人，不說二也。所以者何？眾源泉流，終歸一海。鈍根之人諸根暗塞，是故為說分別法耳。」
爾時國王太子祇陀白佛：「世尊！十善戒法，有差別也？同一義耶？妄語戒義，一耶？多耶？若一義者終不可持，若差品者愿佛說之。」
佛告之曰：「妄語有二：一重、二輕。何謂為重？若受戒人不修智慧，愚癡無智，不能教化興隆佛法，為是之故人所輕慢，不得供養貧窮困苦，為供養故外現精進、內行邪濁，展轉相教宣向諸人：『比丘苦行精進，得禪境界。』或言見佛、見龍、見鬼。如是之人名大妄語，犯是罪者墮阿鼻獄。又復妄語能令殺人破壞人家，復有妄語違失期契令他瞋恨，如是名為下妄語也。行如是者名為犯戒，墮小地獄。其餘調戲，及諸私理匿禁之事，或有言無、或無言有，不犯戒也。」
太子祇陀聞說是已，即于佛前受十善道法，白佛言：「世尊！弟子今日疑悔已除，發三菩提心，愿佛證知。」
佛言：「善哉！甚大隨喜，宜知是時。」
王白佛言：「如佛所說，十方賢聖明達眾生因緣果報者，我父先王奉事外道，隨持禁戒，絕於酒肉五辛蔥蒜，供養梵天、日月水火；常行佈施，求梵天福，年年常用千頭乳牛施婆羅門，計四十年，四萬頭牛。諸婆羅門，
【現代漢語翻譯】 現代漢語譯本：佛說有兩種善行；對於智慧敏銳的人，無需說兩種。為什麼呢？因為眾多的源泉最終都匯入大海。而對於根器遲鈍的人，由於他們的感官遲鈍閉塞，所以才需要為他們講解分別之法。
當時，祇陀（Jeta，人名）太子問佛陀：『世尊！十善戒法，是有差別的嗎？還是意義相同？妄語戒的意義，是一個還是多個？如果意義只有一個，那就終究無法持守；如果意義有差別，希望佛陀能為我們解說。』
佛陀告訴他：『妄語有兩種：一是重罪，二是輕罪。什麼是重罪？如果受戒之人不修習智慧，愚癡無智，不能教化弘揚佛法，因此被人輕視，得不到供養，生活貧困，爲了得到供養，表面上裝作精進，內心卻行邪惡之事，輾轉相告，向他人宣揚：『某比丘苦行精進，已達到禪定的境界。』或者說見到佛、見到龍、見到鬼。像這樣的人，就犯了大妄語，犯這種罪的人會墮入阿鼻地獄（Avici Hell，八大地獄中最下層）。還有一種妄語，能導致殺人、破壞家庭；還有一種妄語，違背約定，使他人嗔恨。這些都屬於下等妄語。行這些妄語的人，就屬於犯戒，會墮入小地獄。至於其他的玩笑戲謔，以及私下裡隱瞞禁止的事情，或者把有說成無，或者把無說成有，這些都不算犯戒。』
祇陀太子聽了這些話后，就在佛陀面前受持十善道法，對佛說：『世尊！弟子今日的疑惑已經消除，發起了菩提心（Bodhi mind，覺悟之心），希望佛陀能夠知曉。』
佛陀說：『很好！非常隨喜你的功德，你應該知道現在正是時候。』
國王對佛說：『正如佛所說，十方賢聖能夠明瞭眾生的因緣果報。我的父王過去信奉外道，遵守他們的禁戒，斷絕酒肉五辛蔥蒜，供養梵天（Brahma，印度教的創造神）、日月水火；經常行佈施，求梵天之福，每年都用一千頭乳牛佈施給婆羅門（Brahmin，印度教的祭司階層），總共四十年，佈施了四萬頭牛。那些婆羅門，
【English Translation】 English version: The Buddha said there are two kinds of good deeds; for those with sharp faculties, there is no need to speak of two. Why is that? Because all streams from various sources eventually flow into one ocean. But for those with dull faculties, whose senses are obscured, it is necessary to explain the Dharma (law, teachings) in a differentiated way.
At that time, Prince Jeta (Jeta, a person's name) asked the Buddha: 'Venerable One! Are the Ten Wholesome Precepts different, or do they have the same meaning? Is the meaning of the precept against false speech one or many? If the meaning is only one, then it will ultimately be impossible to uphold; if there are different aspects, I hope the Buddha will explain them to us.'
The Buddha told him: 'There are two kinds of false speech: one is a grave offense, and the other is a minor offense. What is a grave offense? If a person who has taken the precepts does not cultivate wisdom, is foolish and ignorant, and cannot teach and promote the Buddha's Dharma, and is therefore despised by others, does not receive offerings, and lives in poverty, then, in order to receive offerings, they outwardly pretend to be diligent but inwardly engage in evil deeds, and tell others, 'That Bhikkhu (monk) practices asceticism diligently and has attained the realm of Dhyana (meditation).' Or they say they have seen the Buddha, seen a dragon, or seen a ghost. Such a person is guilty of a great falsehood, and one who commits this sin will fall into Avici Hell (Avici Hell, the lowest of the eight great hells). Furthermore, there is false speech that can lead to murder and the destruction of families; and there is false speech that violates agreements and causes others to become angry. These are called lower false speech. One who engages in such actions is considered to have violated the precepts and will fall into a small hell. As for other jokes and teasing, and private matters that are concealed, or saying 'no' when there is 'yes,' or saying 'yes' when there is 'no,' these are not considered violations of the precepts.'
After hearing these words, Prince Jeta took the Ten Wholesome Paths before the Buddha and said to the Buddha: 'Venerable One! My doubts have been dispelled today, and I have generated the Bodhi mind (Bodhi mind, the mind of enlightenment). I hope the Buddha will acknowledge this.'
The Buddha said: 'Excellent! I greatly rejoice in your merit. You should know that now is the right time.'
The King said to the Buddha: 'As the Buddha has said, the wise and virtuous ones of the ten directions understand the causes, conditions, and consequences of sentient beings. My late father served external paths, followed their precepts, abstained from wine, meat, and the five pungent spices (garlic, onions, leeks, chives, and asafoetida), and made offerings to Brahma (Brahma, the Hindu god of creation), the sun, moon, water, and fire; he often practiced giving, seeking the blessings of Brahma, and every year he gave a thousand milk cows to the Brahmins (Brahmin, the priestly class in Hinduism), for a total of forty years, giving away forty thousand cows. Those Brahmins,
食其乳、酪、生酥、熟酥、醍醐等味。如斯功德，生何天也？愿佛垂哀分別教示，令諸行者普得聞知。」
佛告王曰：「前王果報，今在地獄。所以者何？不值善時、不遇善友、無善方便，雖修功德不得免罪。佈施之功不亡失也，罪后畢時方當受福。大王當知，夫人修福不與罪合，不共合故要須方便令得滅罪。何謂方便？謂善知識。何謂善友？謂正見人是為善友，常以正教調伏其心。何謂正教？謂觀無常、苦、空、無我，十二因緣纏著生死，修四真諦見苦、斷習、證滅、修道，行六波羅蜜，四無量心，是為方便調伏諸根，根調伏故定慧成就，慧成就故其心正直，心正直故能起精進，精進心故能起戒慎，戒慎究竟定慧明瞭。慧明瞭故游諸萬行通達無礙，行無礙故名為解脫，解脫心者即涅槃也；是則名為善知識也。大王當知，明師善導是大因緣不可輕也。大王今者遭賢遇聖，皆由前世因緣果報，聞法信解，復能解人。是故我說，明人難值而不比有，其所生處族親蒙慶。是故當修般若智慧。」
王白佛言：「聞世尊說智慧方便，皆已貫心。如世尊說，禍福不同。我先帝大王，有何惡業受苦報耶？」
佛告王曰：「先帝大王有六種罪。何謂六種？一者傲慢妒弊，事無粗細便起鞭罰，不忍辱故。二者貪愛寶貨
【現代漢語翻譯】 現代漢語譯本：食用乳（shí rǔ，牛奶）、酪（lào，奶酪）、生酥（shēng sū，未經煉製的酥油）、熟酥（shú sū，煉製過的酥油）、醍醐（tí hú，從牛乳中反覆提煉出的精華）等美味。這樣的功德，會生到哪一層天呢？希望佛陀慈悲，詳細地教導開示，讓所有修行的人都能普遍地知曉。'
佛陀告訴國王說：'先王的果報，現在在地獄。這是什麼原因呢？因為他沒有遇到好的時機、沒有遇到好的朋友、沒有好的方法，雖然修行功德卻不能免除罪業。佈施的功德不會消失，罪業結束后才能享受福報。大王應當知道，夫人修福不能與罪業相抵消，不相抵消的緣故，必須要用方便法門才能滅除罪業。什麼叫做方便法門呢？就是善知識。什麼叫做善友呢？就是具有正見的人，這就是善友，常常用正確的教導來調伏他的心。什麼叫做正教呢？就是觀察無常、苦、空、無我，十二因緣纏繞束縛生死，修習四真諦，見苦、斷集、證滅、修道，行六波羅蜜（liù bō luó mì，佈施、持戒、忍辱、精進、禪定、智慧），四無量心（sì wú liáng xīn，慈、悲、喜、舍），這就是方便調伏諸根，諸根調伏的緣故，定慧成就，智慧成就的緣故，他的心正直，心正直的緣故，能生起精進，精進心的緣故，能生起戒慎，戒慎究竟，定慧明瞭。智慧明瞭的緣故，遊歷各種修行通達無礙，修行無礙的緣故，名為解脫，解脫心就是涅槃（niè pán，佛教修行的最高境界）；這就是善知識。大王應當知道，明師善導是大因緣，不可輕視。大王現在遇到賢聖，都是由於前世的因緣果報，聽聞佛法信解，又能理解他人。因此我說，明人難以遇到，不可比擬，他所出生的地方，族人和親屬都蒙受慶幸。因此應當修習般若智慧（bō rě zhì huì，音譯，指通過修行獲得的智慧）。'
國王對佛陀說：'聽了世尊說的智慧方便，都已經銘記在心。如世尊所說，禍福不同。我的先帝大王，有什麼惡業而受苦報呢？'
佛陀告訴國王說：'先帝大王有六種罪。什麼叫做六種罪呢？第一是傲慢嫉妒，處理事情無論大小，就動用鞭打懲罰，不能忍辱的緣故。第二是貪愛寶貨'
【English Translation】 English version: 'Eating milk (shí rǔ), cheese (lào), fresh ghee (sheng sū), cooked ghee (shú sū), and the finest ghee (tí hú), and other delicacies. With such merit, to which heaven will one be born? I wish the Buddha to have compassion and teach us in detail, so that all practitioners may universally know.'
The Buddha told the king: 'The former king's karmic retribution is now in hell. Why is that? Because he did not encounter good times, did not meet good friends, and had no good methods. Although he cultivated merit, he could not escape sin. The merit of giving is not lost; after the sin is completed, he will receive blessings. Great King, you should know that the lady's cultivation of merit cannot offset her sins. Because they cannot offset each other, she must use expedient means to eliminate her sins. What are expedient means? They are good teachers. What are good friends? They are people with right views; they are good friends who constantly use the right teachings to subdue their minds. What are the right teachings? They are contemplating impermanence, suffering, emptiness, and no-self; the twelve links of dependent origination (shí èr yīn yuán) entangling birth and death; cultivating the Four Noble Truths, seeing suffering, cutting off accumulation, realizing cessation, and cultivating the path; practicing the Six Perfections (liù bō luó mì, Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā), the Four Immeasurable Minds (sì wú liáng xīn, loving-kindness, compassion, sympathetic joy, and equanimity). These are expedient means to subdue the senses. Because the senses are subdued, concentration and wisdom are achieved. Because wisdom is achieved, the mind is upright. Because the mind is upright, one can generate diligence. Because of the diligent mind, one can generate vigilance. With ultimate vigilance, concentration and wisdom are clear. Because wisdom is clear, one travels through all practices unhindered. Because practice is unhindered, it is called liberation. The liberated mind is Nirvana (niè pán); this is called a good teacher. Great King, you should know that a wise teacher is a great cause and condition and should not be taken lightly. Great King, you now encounter the virtuous and the holy, all due to the karmic retribution of past lives, hearing the Dharma with faith and understanding, and being able to understand others. Therefore, I say that a wise person is difficult to meet and incomparable; the place where he is born, his family and relatives receive blessings. Therefore, one should cultivate Prajna wisdom (bō rě zhì huì).'
The king said to the Buddha: 'Having heard the World Honored One speak of wisdom and expedient means, they are all engraved in my heart. As the World Honored One said, misfortune and fortune are different. What evil karma did my late great king have to receive suffering?'
The Buddha told the king: 'The late great king had six kinds of sins. What are the six kinds? First, arrogance and jealousy, using whipping and punishment for matters large and small, because he could not endure insult. Second, greed for treasures and goods.'
，斷事不平，致令天下懷怨恨故。三者遊獵嬉戲，苦困人民，傷害眾生所愛命故。四者禁閉宮女，不得從意，受大苦故。五者耽著女色，得新厭舊，撫接不平，致怨恨故。六者畏婆羅門，偷食酒肉五辛蔥蒜，恐被呵責，行詐偽故。是為六事，罪業因緣，生地獄中。」
王白佛言：「若如是者，佛未出時，弟子亦有如斯之罪，當如之何？修十善行，令得成就無滯礙也？」
佛告王曰：「如我先說，日光出時眾冥悉滅，有餘暗不？」
王曰：「燈火之光，尚能滅暗，況日光明，威勢力也？」
「今王福德，聞佛說法，成就智慧，喻若日光滅一切暗，無餘罪也。」
王白佛言：「我父所事婆羅門師，精進智慧、修習苦行，為求福故不惜身命，或有投巖、五熱炙身，或斷飲食求生梵天，或大積薪生自燒身，或有翹腳張口向日，或於高樹以繩繫腳而自倒懸，或臥刺棘、抱石磓胸，有如是等種種苦行。苦行之功，福德因緣，歸何所耶？」
佛答之曰：「如吾前說，行苦苦報，行樂樂報。汝不聞乎？」
王言：「世尊制諸弟子，令持禁戒，非為苦耶？夫人饑時不即得食，煩惱橫起，忿怒隆盛，不自覺識，起瞋懷害殺修迦羅，如斯之事累世受苦，豈非惡也？」
佛告王曰：「吾前所
【現代漢語翻譯】 現代漢語譯本：斷案不公正，導致天下人心懷怨恨。三是遊獵嬉戲，使人民困苦，傷害眾生所珍愛的生命。四是禁閉宮女，使她們不能如願，遭受巨大痛苦。五是沉迷女色，喜新厭舊，對待不公平，導致怨恨。六是畏懼婆羅門（Brahman，古印度祭司），偷偷食用酒肉五辛蔥蒜，害怕被呵責，行為虛假。這就是六件事，是罪業的因緣，導致生於地獄之中。'
國王對佛說：'如果這樣的話，佛未出世時，弟子也有這樣的罪過，該怎麼辦呢？如何修習十善行，才能使其成就而沒有阻礙呢？'
佛告訴國王說：'正如我先前所說，日光出現時，所有的黑暗都消滅了，還有剩餘的黑暗嗎？'
國王說：'燈火的光芒，尚且能夠滅除黑暗，更何況是日光的光明，威猛的力量呢？'
'現在國王您有福德，聽聞佛法，成就智慧，就像日光消滅一切黑暗一樣，沒有剩餘的罪過。'
國王對佛說：'我的父親所侍奉的婆羅門（Brahman，古印度祭司）老師，精進智慧、修習苦行，爲了求福不惜身命，有人投身懸崖、用五火焚燒身體，或者斷絕飲食以求生梵天（Brahma，印度教主神），或者大量堆積柴火焚燒自身，或者有人翹起腳張開嘴巴面向太陽，或者在高樹上用繩子繫住腳而自己倒懸，或者躺在帶刺的荊棘上、抱著石頭撞擊胸膛，有像這樣的種種苦行。這些苦行的功德，福德的因緣，最終歸向哪裡呢？'
佛回答說：'正如我先前所說，行苦得苦報，行樂得樂報。你沒有聽過嗎？'
國王說：'世尊您制定諸位弟子，讓他們持守禁戒，難道不是苦嗎？人飢餓的時候不能立即得到食物，煩惱橫生，忿怒高漲，不能自覺認識，生起嗔恨之心，懷著害心殺害修迦羅（Śūkara，豬），像這樣的事情累世遭受痛苦，難道不是惡嗎？'
佛告訴國王說：'我先前所
【English Translation】 English version: 'Judging matters unfairly, causing all under heaven to harbor resentment. Third, hunting and playing, causing hardship to the people, harming the lives cherished by all beings. Fourth, confining palace women, preventing them from fulfilling their desires, causing them great suffering. Fifth, indulging in female beauty, favoring the new and disliking the old, treating them unfairly, causing resentment. Sixth, fearing the Brahmans (Brahman, ancient Indian priests), secretly consuming wine, meat, and the five pungent spices (garlic, onions, leeks, chives, and asafoetida), fearing reprimand, and acting deceitfully. These are the six things, the causes and conditions of sinful karma, leading to birth in hell.'
The king said to the Buddha, 'If that is so, if disciples also have such sins before the Buddha appeared in the world, what should they do? How should they cultivate the Ten Virtuous Acts so that they can be accomplished without hindrance?'
The Buddha told the king, 'As I said before, when the sunlight appears, all darkness is extinguished. Is there any remaining darkness?'
The king said, 'Even the light of a lamp can dispel darkness, how much more so the light of the sun, with its powerful force!'
'Now, Your Majesty has the merit and virtue to hear the Buddha's teachings and attain wisdom, just as the sunlight extinguishes all darkness, leaving no remaining sin.'
The king said to the Buddha, 'The Brahman (Brahman, ancient Indian priests) teacher whom my father served, with diligent wisdom and the practice of asceticism, does not spare his life in order to seek blessings. Some throw themselves off cliffs, burn their bodies with five fires, or abstain from food to seek rebirth in Brahma's (Brahma, Hindu chief god) heaven, or pile up large stacks of firewood to burn themselves, or some stand on one foot with their mouths open facing the sun, or hang themselves upside down from tall trees with ropes tied to their feet, or lie on thorny bushes, or embrace stones and strike their chests. There are such various ascetic practices. Where do the merits of these ascetic practices, the causes and conditions of blessings, ultimately lead?'
The Buddha replied, 'As I said before, performing suffering leads to suffering results, and performing happiness leads to happy results. Have you not heard of this?'
The king said, 'World Honored One, you have established precepts for your disciples, causing them to uphold prohibitions. Is this not suffering? When people are hungry and cannot immediately obtain food, vexations arise, anger increases, they cannot consciously recognize it, and they give rise to hatred, harboring harmful intentions to kill Śūkara (Śūkara, pig). Such things cause suffering for lifetimes. Is this not evil?'
The Buddha told the king, 'What I said before
以制中前食者，為諸比丘舍外道法，於我法中出家為道。先習苦行，飢餓心故，得諸弟子肥美飲食，貪食過飽，食不消故，則致眾病。是故制食，非為饑苦求福德也。又節食者，見諸比丘縱橫乞食無有晝夜、食無時節，為諸外道之所譏責而作是言：『瞿曇沙門自言道精，何以不如外道法也？』是故節食，非於饑苦而求福也。以要言之，所制禁戒，正為癡人無方便慧，非為智人知時宜也。如我前說，般若智慧即是解脫，智者所受，聖所行處。」
王聞是已，益加歡喜，更起恭敬為佛作禮；一切大眾皆亦如是。
波斯匿王長跪合掌白世尊曰：「今此大眾，聞佛所說，疑網結解，猶如日光消除闇冥，得見大明。如此之功，其恩難報。諸弟子等，當以何方施設供養，報今世尊斯重恩耶？」
佛告王曰：「及諸會眾，甘露法教，其功難報。假令有人，于恒沙劫，盡心奉事佛法聖眾，衣食臥具、疾病醫藥。于意云何，其福多不？」
王曰：「甚多，不可稱量。」
佛告王曰：「甘露法者，精妙難量，濟無粗細，非天世人福德之力所能報也。唯有一事，能報佛恩。何謂為一？常以慈心，以其所解一切善法，展轉開化乃至一人，令其信心成就智慧，展轉教化無有窮盡，譬如一燈燃無量燈。如是行者，乃
【現代漢語翻譯】 現代漢語譯本：制定中午之前進食的規定，是爲了讓那些爲了捨棄外道之法，在我佛法中出家修道的比丘們，不再像以前那樣修行苦行，因為飢餓而心生煩惱。他們得到弟子們供養的肥美飲食后，貪吃過飽，導致食物無法消化，從而引發各種疾病。因此，制定這個進食規定，並非是爲了通過忍受飢餓來求取福德。另外，節制飲食也是因為看到一些比丘隨意乞食，不分晝夜，飲食沒有節制，被外道之人譏諷，他們說：『瞿曇（Gotama）的沙門（Śrāmaṇa，出家人）自稱修行精進，為什麼還不如外道之法呢？』所以，節制飲食，並非是爲了通過忍受飢餓來求取福德。總而言之，所制定的禁戒，正是爲了那些愚癡之人，他們缺乏方便智慧，而不是爲了那些明智之人，他們懂得適時而行。正如我之前所說，般若智慧（Prajñā，智慧）就是解脫，是智者所接受的，是聖人所行之處。」
國王聽了這些話，更加歡喜，更加恭敬地向佛陀頂禮；所有在場的大眾也都這樣做。
波斯匿王（Prasenajit，古印度拘薩羅國國王）長跪合掌，對世尊（Bhagavan，佛陀的尊稱）說：「今天這裡的大眾，聽了佛陀所說，心中的疑惑就像陽光消除了黑暗一樣，得到了大光明。如此功德，實在難以報答。弟子們應該用什麼方法來施捨供養，才能報答世尊如此深重的恩德呢？」
佛陀告訴國王說：「以及在座的各位，甘露法教（Amṛta，不死之法）的功德，實在難以報答。假如有人，在恒河沙數般的劫（kalpa，極長的時間單位）里，盡心奉事佛法僧三寶，供養衣食臥具、疾病醫藥。你認為怎麼樣，他的福德多嗎？」
國王說：「非常多，無法稱量。」
佛陀告訴國王說：「甘露法教，精妙難量，救濟沒有粗細之分，不是天人和世人的福德之力所能報答的。只有一件事，能夠報答佛恩。什麼是一件事呢？就是常常以慈悲之心，用自己所理解的一切善法，輾轉開導教化，乃至一人，使他信心成就，智慧增長，輾轉教化，沒有窮盡，譬如一盞燈點燃無數盞燈。像這樣修行的人，才能報答佛恩。」
【English Translation】 English version: 'The reason for establishing the rule of eating before noon is to allow those Bhikshus (monks) who have renounced the ways of external paths and entered my Dharma (teachings) to cultivate the path, to no longer suffer as they did in the past, tormented by hunger. When they receive the rich and delicious food offered by disciples, they eat greedily and excessively, leading to indigestion and various illnesses. Therefore, this rule is established not to seek merit through enduring hunger. Furthermore, the reason for moderation in eating is that some Bhikshus beg for food indiscriminately, day and night, without regard for proper timing, which is criticized by those of external paths, who say: 『Gotama's Śrāmaṇas (ascetics) claim to be diligent in practice, but why are they not as good as the ways of external paths?』 Therefore, moderation in eating is not to seek merit through enduring hunger. In short, the precepts that are established are precisely for those who are foolish and lack skillful wisdom, not for those who are wise and know what is appropriate for the time. As I said before, Prajñā (wisdom) is liberation, it is what the wise accept, and it is the place where the saints walk.'
Having heard these words, the king was even more delighted and paid even greater respect to the Buddha; all the assembly present did likewise.
King Prasenajit (King of Kosala in ancient India), kneeling with his palms together, said to the Bhagavan (the Blessed One, a title for the Buddha): 'Today, this assembly, having heard what the Buddha has said, has had their doubts resolved like darkness dispelled by sunlight, and has gained great clarity. Such merit is truly difficult to repay. What means should the disciples employ to make offerings and repay the World Honored One's profound kindness?'
The Buddha said to the king: 'And to all those assembled, the merit of the Amṛta (nectar of immortality) Dharma teaching is truly difficult to repay. Suppose someone, for as many kalpas (eons) as there are sands in the Ganges River, were to wholeheartedly serve the Buddha, the Dharma, and the Sangha (community), providing clothing, food, bedding, medicine for illnesses. What do you think, would their merit be great?'
The king said: 'Very great, immeasurable.'
The Buddha said to the king: 'The Amṛta Dharma teaching is subtle and immeasurable, benefiting without discrimination, and cannot be repaid by the power of the merit of gods and humans. There is only one thing that can repay the Buddha's kindness. What is that one thing? It is to always use a compassionate heart, and with all the good Dharma that one understands, to guide and teach others, even just one person, so that their faith is established and their wisdom grows, and to continue to teach and transform without end, like one lamp lighting countless lamps. One who practices in this way can repay the Buddha's kindness.'
名為報師徒重恩。大王當知，欲報師徒解脫恩者，還以智慧解脫眾生，如是行者則為供養三世諸佛，非但供養報一師也。」
王叉手白：「宣傳聖教開悟群生，令行正見修習聖道，其福云何？唯愿垂哀，開導眾生。」
佛告王曰：「若善男子善女人，從師聞法一句一義，展轉教化乃至一人，未信令信、未解令解，如是功德無量無邊，非是凡夫所能知也。大王！假使有人于千歲中，飲食醫藥、上妙衣服，供養恭敬佛法聖眾，其福多不？」
王言：「甚多，不可稱量。」
佛言：「大王！善男子善女人，從師聞說諸佛正教，展轉教化乃至一人，令其信解，其所得福復過於彼，千萬億倍不及其一。何以故？法化之功，應無量故。」
佛告阿難：「如此法教，精勤宣化一切人民，其福無量。阿難！我今以此無上妙法，付囑于汝，宣佈教化過度眾生，則為供養一切諸佛。」
阿難叉手白世尊曰：「佛囑此經，當何名之？」
佛告阿難：「此經教者，名『未曾有說因緣經』，當勤修行。」
爾時波斯匿王、祇陀太子、夫人、後宮，四部弟子，釋梵諸天、八部龍神，八十萬人聞佛所說，皆大歡喜，各各發心向三脫門，禮佛辭退，如法奉行。
佛說未曾有因緣經卷下
【現代漢語翻譯】 現代漢語譯本：名為報師徒重恩。大王應當知道，想要報答師父解脫之恩，就要用智慧去解脫眾生，像這樣修行的人就是供養三世諸佛，不僅僅是供養報答一位師父而已。」
國王合掌問道：『宣揚聖教，開悟眾生，使他們奉行正見，修習聖道，這樣的福報有多大呢？希望您能慈悲，開導眾生。』
佛告訴國王說：『如果善男子、善女人，從師父那裡聽到一句一義的佛法，輾轉教化，乃至教化一人，使未信者信，未解者解，這樣的功德無量無邊，不是凡夫所能知道的。大王！假如有人在千年中，用飲食醫藥、上妙衣服，供養恭敬佛法僧三寶，這樣的福報多不多呢？』
國王說：『很多，不可稱量。』
佛說：『大王！善男子、善女人，從師父那裡聽聞諸佛的正教，輾轉教化乃至一人，使他信解，他所得到的福報，超過前面所說的千萬億倍也不及其一。為什麼呢？因為法化之功，應該是無量的。』
佛告訴阿難（Ananda，佛陀的十大弟子之一）：『像這樣的法教，精勤宣揚教化一切人民，他的福報是無量的。阿難（Ananda）！我現在把這無上妙法，囑託給你，宣佈教化，救度眾生，就是供養一切諸佛。』
阿難（Ananda）合掌對世尊說：『佛囑託的這部經，應當叫什麼名字呢？』
佛告訴阿難（Ananda）：『這部經教，名為《未曾有說因緣經》，應當勤奮修行。』
這時，波斯匿王（King Pasenadi）、祇陀太子（Prince Jeta）、夫人、後宮，四部弟子，釋梵諸天、八部龍神，八十萬人聽了佛所說，都非常歡喜，各自發心向三脫門，禮佛告退，如法奉行。
《佛說未曾有因緣經》卷下
【English Translation】 English version: It is called repaying the profound kindness of the teacher and disciples. Great King, you should know that if you want to repay the kindness of the teacher's liberation, you should use wisdom to liberate sentient beings. A practitioner who acts in this way is making offerings to all the Buddhas of the three times, not just making offerings to repay one teacher.
The King, with his hands folded, said: 'Proclaiming the holy teachings, enlightening sentient beings, causing them to practice right views, and cultivate the holy path, what is the merit of this? I hope you will have compassion and enlighten sentient beings.'
The Buddha told the King: 'If a good man or good woman hears a phrase or a meaning of the Dharma from a teacher, and then teaches and transforms it, even to one person, causing those who do not believe to believe, and those who do not understand to understand, the merit of this is immeasurable and boundless, and cannot be known by ordinary people. Great King! Suppose someone for a thousand years uses food, drink, medicine, and the finest clothes to make offerings and respect to the Buddha, Dharma, and Sangha, would that merit be great?'
The King said: 'Very great, it cannot be measured.'
The Buddha said: 'Great King! If a good man or good woman hears the correct teachings of all the Buddhas from a teacher, and then teaches and transforms it, even to one person, causing them to believe and understand, the merit they obtain is even greater than the previous one, by a factor of trillions of times. Why? Because the merit of Dharma transformation should be immeasurable.'
The Buddha told Ananda (Ananda, one of the ten great disciples of the Buddha): 'Such Dharma teachings, diligently proclaim and transform all people, the merit of this is immeasurable. Ananda (Ananda)! I now entrust this unsurpassed wonderful Dharma to you, proclaim and teach, and deliver sentient beings, which is making offerings to all the Buddhas.'
Ananda (Ananda), with his hands folded, said to the World Honored One: 'What should this Sutra, entrusted by the Buddha, be called?'
The Buddha told Ananda (Ananda): 'This Sutra teaching is called the 'Never Before Heard Cause and Condition Sutra', you should diligently cultivate it.'
At that time, King Pasenadi (King Pasenadi), Prince Jeta (Prince Jeta), the Queen, the harem, the fourfold assembly of disciples, the Shakra, Brahma, and other gods, the eight classes of dragons and spirits, eight hundred thousand people heard what the Buddha said, and were all very happy, each resolving their minds towards the three doors of liberation, bowed to the Buddha and took their leave, and practiced according to the Dharma.
The End of the Lower Scroll of the Sutra on Cause and Condition as It Was Never Before Heard, Spoken by the Buddha