T17n0791_佛說出家緣經
大正藏第 17 冊 No. 0791 佛說出家緣經
No. 791
佛說出家緣經
後漢安息國三藏安世高譯
如是我聞：
一時婆伽婆在王舍城耆阇崛山，與大比丘僧俱，千二百五十。是時難提優婆塞與五百優婆塞，出王舍城上耆阇崛山，往詣佛所，頭面禮足，長跪叉手問佛：「大德！愿聞優婆塞五戒；毀犯正戒，有何惡事？」
佛答：「難提優婆塞！楚害生命有十惡事。何等十？現世常懷害心；後世毒心隆赫，恒被痛害；怨怨不息，人不喜見；思慮多惡，見者怖懼；眠不安寐；夢則惶怖；覺則驚悸；死時狂勃種短命栽；身壞命終生地獄中；設得為人多病少命。是為十惡事。
「偷劫他財，有十惡事。何等十？貪餮深重，恒為眾疑；能興重惡，行則非時，動則非法；親友惡逆，賢良疏遠；敗戒果敢；常懼王伺，須財市命；種遺寶物；貧弊之業；身壞命終生地獄中；設得為人，飢寒困苦，致財良難，雖獲少財，五事共之——王、賊、水、火及惡妻子；今乃藏埋，會亦當失。是為十惡事。
「邪淫有十惡事。何等十？常為其夫伺捕楚毒，室家不和；善法消竭，不善法增；危敗軀身；不檢其妻，不守財賄；常為人疑，宗親不信；種業如是；門不貞潔；身壞
【現代漢語翻譯】 現代漢語譯本 《佛說出家緣經》
後漢安息國三藏安世高譯
如是我聞：
一時，婆伽婆（Bhagavan，世尊）在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），與一千二百五十位大比丘僧眾在一起。當時，難提優婆塞（Nandī Upāsaka，歡喜男居士）與五百位優婆塞（Upāsaka，男居士），從王舍城出發，登上耆阇崛山，前往佛陀所在之處，以頭面禮拜佛足，長跪合掌，向佛陀請問：『大德！愿聞優婆塞所應持守的五戒；如果毀犯了這些正戒，會有什麼惡果？』
佛陀回答說：『難提優婆塞！傷害生命有十種惡果。是哪十種呢？現世常常懷有傷害之心；後世毒害之心更加強烈，恒常遭受痛苦傷害；怨恨無法止息，人們不喜歡見到你；思慮多為惡念，見到你的人感到害怕；睡眠不安穩；夢中常常驚恐；醒來后也驚慌不已；臨死時狂亂暴躁，種下短命的因；身壞命終之後墮入地獄之中；即使轉世為人，也多病短命。這就是十種惡果。
偷盜他人財物，有十種惡果。是哪十種呢？貪婪之心深重，常常受到眾人懷疑；能夠引發嚴重的惡行，行為不合時宜，舉動不合法度；親友變得惡劣，賢良之人疏遠你；毀壞戒律，膽大妄為；常常害怕國王的懲罰，需要用財物來保命；種下遺失寶物的因；導致貧困衰敗的果報；身壞命終之後墮入地獄之中；即使轉世為人，也遭受飢寒困苦，獲得財富非常困難，即使獲得少量財富，也會被五種事物所瓜分——國王、盜賊、水災、火災以及惡劣的妻子；現在即使藏起來，最終也會失去。這就是十種惡果。
邪淫有十種惡果。是哪十種呢？常常被其丈夫監視、捕捉、鞭打，家庭不和睦；善良的品行逐漸消失，不善良的行為日益增長；危害敗壞自身；不能約束自己的妻子，不能守護財物；常常被人懷疑，宗族親人不信任你；種下這樣的惡業；門戶不清白；身壞'
【English Translation】 English version The Sutra of the Buddha's Discourse on the Causes and Conditions for Leaving Home
Translated by An Shih-kao, a Tripiṭaka master from Parthia during the Later Han Dynasty
Thus have I heard:
At one time, the Bhagavan (Blessed One) was dwelling at Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with a large assembly of bhikṣus (monks), numbering one thousand two hundred and fifty. At that time, Nandī Upāsaka (Joyful Male Lay Disciple), along with five hundred upāsakas (male lay disciples), left Rājagṛha and ascended Gṛdhrakūṭa Mountain, proceeding to where the Buddha was. They bowed their heads to the ground at his feet, knelt with palms together, and asked the Buddha: 'O Greatly Virtuous One! We wish to hear about the five precepts for upāsakas; what are the evil consequences of violating these precepts?'
The Buddha replied: 'Nandī Upāsaka! Harming living beings has ten evil consequences. What are the ten? In this present life, one constantly harbors thoughts of harm; in future lives, the mind of malice will be even stronger, and one will constantly suffer painful harm; resentment will never cease, and people will not like to see you; thoughts will mostly be evil, and those who see you will be afraid; sleep will be uneasy; dreams will be filled with terror; upon waking, one will be startled and frightened; at the time of death, one will be delirious and violent, planting the seeds of a short life; after the body breaks down and life ends, one will be born in hell; even if one is reborn as a human, one will be sickly and short-lived. These are the ten evil consequences.
Stealing the property of others has ten evil consequences. What are the ten? Greed will be deep and heavy, and one will constantly be suspected by others; one will be able to incite serious evil, actions will be untimely, and movements will be unlawful; relatives and friends will become wicked, and virtuous people will become distant; one will break precepts and be audacious; one will constantly fear the king's punishment, and one will need to use wealth to save one's life; one will plant the seeds of losing treasures; one will experience the karma of poverty and decay; after the body breaks down and life ends, one will be born in hell; even if one is reborn as a human, one will suffer from hunger and cold, and it will be very difficult to acquire wealth; even if one obtains a small amount of wealth, it will be shared by five things—the king, thieves, floods, fires, and wicked wives; even if one hides it now, one will eventually lose it. These are the ten evil consequences.
Sexual misconduct has ten evil consequences. What are the ten? One will constantly be watched, caught, and beaten by one's husband, and the family will be disharmonious; good qualities will gradually disappear, and unwholesome actions will increase; one will endanger and ruin oneself; one will not be able to restrain one's wife, and one will not be able to protect wealth; one will constantly be suspected by others, and relatives will not trust you; one will plant such evil karma; the family will not be chaste; after the body breaks'
命終生地獄中；設得為女，非獨一主，設得為男，馳騁邪淫，自失其妻。是十惡事。
「妄語中有十惡事。何等十？口常臭爛；善神背叛，兇鬼易陵；實言流世，眾所不信；俗為重事，不在言議；未有實事惡名遠聞，為人輕毀，不起恭肅；雖言有實，人不奉用；多懷愁怖；種誹謗業；身死命終生地獄中；設得為人，常被誹謗。是十惡事。
「飲酒有三十五惡。何等三十五？散盡財賄；致眾苦患；怨諍增重；裸露形軀；惡名遐邇；慧明日減；應得不得；已得便失；顯揚惡事；要務頓發憂戚之本；恍惚變沒；顏貌鄙惡；輕慢尊長；不知供養沙門、婆羅門；自於室家不辨尊卑；不宗敬佛；不崇大法；不敬事僧；返親惡人；遠離明能；崩墜邪道；無慚愧心；不護根門；惛荒淫慾；眾所不愛；人不喜見；德士宿舊咸來咎責；集造眾惡；要用之勢，不豫識任；智德隱避；像類不別；去泥洹遠；種狂惑業；身死命終生地獄中；設得為人，愚癡頑瞆。」
是時難提優婆塞及五百清信士，諸天、世人、四輩之眾，聞佛所說，畢命受持，頭面繞竟，踴悅而去。
佛說出家緣經
【現代漢語翻譯】 現代漢語譯本 命終後會墮入地獄；即使轉生為女子，也不會只有一個丈夫；即使轉生為男子，也會放縱邪淫，失去自己的妻子。這就是十種惡事。
『妄語有十種惡事。是哪十種呢？口中經常發出臭味；善神背離，容易被兇惡的鬼怪欺凌；即使說實話，世人也不相信；世俗中重要的事情，也不會被採納意見；沒有做過的事情卻惡名遠揚，被人輕視譭謗，得不到恭敬；即使說的是實話，人們也不相信；經常懷有憂愁和恐懼；種下誹謗的惡業；死後會墮入地獄；即使轉生為人，也經常被人誹謗。這就是十種惡事。』
『飲酒有三十五種惡事。是哪三十五種呢？散盡家財；招致各種痛苦和憂患；怨恨和爭鬥加重；身體醜陋；惡名遠揚；智慧日益減少；應該得到的得不到；已經得到的也會失去；宣揚惡事；成為憂愁的根源；精神恍惚迷亂；容貌醜陋；輕慢尊長；不知道供養沙門（Śrāmaṇa，指出家修道者）、婆羅門（Brāhmaṇa，指祭司）；在家庭中不辨尊卑；不尊敬佛；不崇尚佛法；不敬事僧眾；親近惡人；遠離賢明之人；墮入邪道；沒有慚愧之心；不守護六根（眼、耳、鼻、舌、身、意）；昏昧荒唐，沉溺於淫慾；不被大眾喜愛；人們不喜歡見到；有德之士和老朋友都來責備；聚集製造各種惡業；重要的事情不能預先識別和勝任；智慧和德行被遮蔽；善惡不分；遠離涅槃（Nirvāṇa，指解脫）；種下狂妄迷惑的惡業；死後會墮入地獄；即使轉生為人，也是愚癡頑固。』
這時，難提優婆塞（Nandī Upāsaka，指難提居士）和五百位清信士，以及諸天、世人、四眾弟子，聽聞佛陀所說，都發誓終身奉行，以頭面頂禮佛足后，歡喜踴躍地離去。
《佛說出家緣經》
【English Translation】 English version After death, one will be reborn in hell; even if reborn as a woman, she will not have only one husband; even if reborn as a man, he will indulge in wicked lust and lose his wife. These are the ten evil deeds.
'False speech has ten evil consequences. What are the ten? The mouth constantly emits a foul odor; good spirits turn away, and evil ghosts easily bully; even when speaking the truth, people do not believe; important matters in the world are not taken into consideration; one's bad reputation spreads far and wide even without having done anything wrong, and one is despised and slandered, receiving no respect; even if one speaks the truth, people do not accept it; one often harbors sorrow and fear; one sows the seeds of slander; after death, one will be reborn in hell; even if reborn as a human, one will often be slandered. These are the ten evil deeds.'
'Drinking alcohol has thirty-five evil consequences. What are the thirty-five? Squandering wealth; causing various sufferings and afflictions; increasing resentment and strife; a deformed body; a bad reputation spreading far and wide; wisdom decreasing day by day; what should be obtained is not obtained; what has been obtained is lost; proclaiming evil deeds; becoming the root of sorrow; being mentally confused and disoriented; having an ugly appearance; disrespecting elders; not knowing how to make offerings to Śrāmaṇas (Śrāmaṇa, referring to wandering ascetics) and Brāhmaṇas (Brāhmaṇa, referring to priests); not distinguishing between superiors and inferiors in the family; not respecting the Buddha; not revering the Dharma; not respecting the Sangha; associating with evil people; distancing oneself from the wise; falling into wrong paths; having no sense of shame; not guarding the six senses (eye, ear, nose, tongue, body, and mind); being confused and indulging in lust; not being loved by the masses; people not liking to see one; virtuous people and old friends all come to blame; accumulating and creating various evil deeds; important matters cannot be foreseen and handled competently; wisdom and virtue are obscured; good and evil are not distinguished; being far from Nirvāṇa (Nirvāṇa, referring to liberation); sowing the seeds of madness and delusion; after death, one will be reborn in hell; even if reborn as a human, one will be foolish and stubborn.'
At that time, Nandī Upāsaka (Nandī Upāsaka, referring to the lay disciple Nandī) and five hundred pure believing men, as well as gods, humans, and the fourfold assembly, hearing what the Buddha said, all vowed to uphold it for life, bowed their heads to the Buddha's feet, and joyfully departed.
The Sutra on the Causes and Conditions for Leaving Home