T32n1671_福蓋正行所集經
大正藏第 32 冊 No. 1671 福蓋正行所集經
No. 1671
福蓋正行所集經卷第一
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
稽首禮諸佛 及菩薩聖眾 能以凈智眼 普導于群有 帝釋具千眼 大自在三目 及日月光明 皆不能遍照 那羅延二目 變現諸色像 降伏阿修羅 恃憍慢嗔恚 唯佛具智光 滅惡除積暗 如以孔雀尾 拂除諸垢毒 如來大丈夫 頂舒白毫相 七匝右成螺 潤澤極可愛 日月世燈明 隱蔽皆不現 諸天及世人 咸供養稱讚
聞是說已。欲何所作。當於佛言。尊重愛樂。彼智光明。如燈遠照。能破愚癡翳障黑暗。是故開示佛之智眼。猶如大云。能注甘雨。如秋滿月。能除熱惱。畢竟任持諸佛正法。增長一切佛之智慧。決定成就根力覺支。息除業惑二種風浪。不為愛河之所沒溺。乘正法船。至於彼岸。于施等行。應善修作。以諸珍寶。持用佈施。壞貪過失。增益義利。樂持凈戒。讀誦經典。如是作已。汝諸比丘。于其福蓋。速得圓滿。
如佛所說。於十善業。何不修作。心為貪使。猶如僮僕。身著快樂。不悟無常。數數追求。無有休
【現代漢語翻譯】 現代漢語譯本 稽首禮敬諸佛，以及菩薩聖眾。 他們能以清凈智慧之眼，普遍引導一切眾生。 帝釋（Indra，佛教護法神）具有千眼，大自在天（Maheśvara，濕婆神）有三目，以及日月的光明，都不能普遍照耀一切。 那羅延（Nārāyaṇa，毗濕奴神）的雙眼，能變現各種色像，降伏阿修羅（Asura，一種惡神），那些依仗驕慢嗔恚的阿修羅。 唯有佛陀具足智慧光明，能滅除罪惡，消除積聚的黑暗，如同用孔雀尾拂除各種垢染毒害。 如來（Tathāgata，佛的稱號）大丈夫，頭頂舒展白毫相（ūrṇā，佛的三十二相之一），七匝右旋成螺狀，潤澤可愛。 日月這些世間的燈明，在佛的光明前都隱蔽不現。 諸天以及世間的人們，都應當供養稱讚佛陀。 聽聞這些話后，你們想要做什麼呢？應當對佛陀的教言，尊重愛樂。那智慧的光明，如同燈火遠遠照耀，能破除愚癡的翳障黑暗。因此，開示佛陀的智慧之眼，猶如大云，能降注甘美的雨水，又如秋天的滿月，能消除熱惱。畢竟任持諸佛的正法，增長一切佛的智慧。決定成就根、力、覺支（bodhyaṅga，菩提的構成要素）。止息消除業和惑兩種風浪，不被愛慾之河所淹沒沉溺，乘坐正法的船，到達彼岸。對於佈施等行為，應當好好修習實踐。用各種珍寶，用來佈施，破除貪婪的過失，增益道義的利益。樂於持守清凈的戒律，讀誦經典。這樣做了之後，你們這些比丘（bhikkhu，佛教出家 мужской монахи），對於福德的覆蓋，就能迅速得到圓滿。 如佛所說，對於十善業（daśa-kuśala-karmapatha），為何不修習實踐呢？心被貪慾所驅使，猶如奴僕。身體享受快樂，卻不覺悟無常。屢屢追求，沒有休止。
【English Translation】 English version Homage to all Buddhas, and the holy assembly of Bodhisattvas. They are able to universally guide all beings with the pure eye of wisdom. Indra (帝釋), with his thousand eyes, Maheśvara (大自在天) with his three eyes, and the light of the sun and moon, are all unable to illuminate everything universally. Nārāyaṇa (那羅延), with his two eyes, can transform and manifest various forms, subduing the Asuras (阿修羅), those who rely on pride, arrogance, anger, and hatred. Only the Buddha possesses the light of wisdom, which can extinguish evil and eliminate accumulated darkness, just as a peacock's tail can remove all defilements and poisons. The Tathāgata (如來), the great hero, has the white hair-curl mark (ūrṇā, 白毫相) on his forehead, spiraling seven times to the right, lustrous and extremely lovely. The sun and moon, the lamps of the world, are hidden and do not appear before the Buddha's light. All the gods and people of the world should make offerings and praise the Buddha. Having heard these words, what do you wish to do? You should respect and cherish the Buddha's teachings. That light of wisdom, like a lamp shining far away, can break through the darkness of ignorance and delusion. Therefore, reveal the Buddha's eye of wisdom, like a great cloud, which can pour down sweet rain, and like the full moon in autumn, which can remove heat and vexation. Ultimately uphold the Buddhas' true Dharma, and increase all the Buddhas' wisdom. Definitely accomplish the roots, powers, and branches of enlightenment (bodhyaṅga, 覺支). Cease and eliminate the two kinds of storms of karma and delusion, and not be drowned in the river of desire, but ride the boat of the true Dharma to the other shore. For acts such as giving, you should cultivate and practice well. Use various treasures to give alms, break the faults of greed, and increase the benefits of righteousness. Delight in upholding pure precepts and reciting scriptures. Having done this, you bhikkhus (比丘), will quickly attain the perfection of the covering of merit. As the Buddha said, why not cultivate and practice the ten wholesome actions (daśa-kuśala-karmapatha, 十善業)? The mind is driven by greed, like a servant. The body enjoys pleasure, but does not awaken to impermanence. Repeatedly pursuing without ceasing.
息。由愚癡故。而生我慢。於己財寶。慳惜守護。諸來乞者。䫌面而去。未嘗暫於空閑靜處。修持凈戒。習諸禪定。如佛所說利有情行。汝於是中。無所得也。又此財者。增長憍慢棹舉散亂。多起憂惱。生諸怖畏。覆障善道。是散壞法。是墮落法。是無常法。無有主宰。無所歸趣。於前后際。俱不可得。現在少樂。剎那不住。猶如夢境。幻化陽焰。乾闥婆城。及旋火輪。如彼芭蕉。中無有實。如水上沫。須臾散壞。愚夫不了。種種希取。以是緣故。多苦少樂。積集一切煩惱根本。是故應當作不堅想。作無常想。如是對治。則不為彼盜賊水火。官吏親屬。之所侵損。亦不為彼琰魔羅王之所吞啖。而於後世。決定成就快樂福報。由以財施。攝諸有情。是人同彼酤牟那花。榮盛開敷。眾所樂見。所有積集一切罪障。剎那消滅。猶如熾火。焚其乾薪。無有遺余。如於恒河。滌諸垢染。悉得清凈。如摩尼寶。隨意成就諸來乞者。皆使滿足。咸共稱讚。是所依止。作勝吉祥。真實功德。美名遐布。離諸過患。壽命長遠。廣修梵行。則能破壞貪恚癡毒。邪見等咎。乘功德乘。永無墮落。若染污心耽著欲境。造黑業已。如誐摩那娑羅天子速疾遷謝。當知女人。惡露可厭。愚癡有情。爭競貪著。是著欲者。如彼渴人。飲其鹹水。心無止足
【現代漢語翻譯】 現代漢語譯本 『唉！』 舍利子（Śāriputra），『由於愚癡，人們會產生我慢（māna），對自己的財寶吝嗇守護，對前來乞討的人惡語相向，從未曾在空閑安靜的地方修持凈戒，學習各種禪定（dhyāna），也不做如佛陀所說的利益有情眾生的行為。你從中什麼也得不到。而且，這些財富會增長憍慢，使人散亂，多生憂惱，產生各種怖畏，遮蔽善良的道路。它是散壞之法，是墮落之法，是無常之法，沒有主宰，沒有歸宿。無論從過去、現在還是未來來看，都不可得。現在所能帶來的快樂很少，而且轉瞬即逝，就像夢境、幻化的陽焰、乾闥婆城（Gandharva，一種海市蜃樓）和旋轉的火輪一樣。又像芭蕉樹，中間沒有實在的東西；又像水上的泡沫，頃刻間就會消散。愚蠢的人不明白這個道理，種種貪求。因為這個緣故，多苦少樂，積聚一切煩惱的根本。所以，應當觀想財物是不堅固的，是無常的，這樣來對治貪慾。這樣，就不會被盜賊、水火、官吏、親屬所侵損，也不會被閻魔羅王（Yamarāja，掌管死亡的神）所吞噬，而在後世，必定能成就快樂的福報。因為用財物佈施，攝受有情眾生，這個人就像酤牟那花（Kumuda，一種睡蓮），榮盛開放，為大眾所樂見。所有積聚的一切罪障，剎那間消滅，就像熾熱的火焰焚燒乾燥的柴薪，沒有留下任何殘餘。就像在恒河中洗滌各種污垢，全部都變得清凈。就像摩尼寶（maṇi，如意寶珠），隨意成就一切，使所有前來乞討的人都得到滿足，大家都共同稱讚，是所依止的對象，帶來殊勝的吉祥，成就真實的功德，美名遠揚，遠離各種過患，壽命長遠，廣泛地修習梵行（brahmacarya，清凈的行為），就能破壞貪、嗔、癡（rāga, dvesha, moha）三毒和邪見等過失，乘坐功德之車，永遠不會墮落。如果以染污的心耽著于慾望的境界，造作黑業，就像誐摩那娑羅天子（agamanasara-deva，一種天神）一樣迅速地衰退。應當知道女人是充滿惡臭、令人厭惡的。愚癡的有情眾生，卻爭相貪著。這種貪著慾望的人，就像口渴的人喝鹹水，永遠無法滿足。』
【English Translation】 English version 『Alas!』 Śāriputra, 『Due to ignorance, people generate pride (māna), are miserly and protective of their own wealth, turn away beggars with harsh words, and never cultivate pure precepts in quiet, secluded places, practice various meditations (dhyāna), nor perform actions that benefit sentient beings as taught by the Buddha. You gain nothing from this. Moreover, this wealth increases arrogance, causes distraction, generates much worry, creates various fears, and obscures the path of goodness. It is a law of disintegration, a law of decline, a law of impermanence, without a master, without a refuge. Whether viewed from the past, present, or future, it is unattainable. The happiness it brings in the present is little and fleeting, like a dream, an illusory mirage, a city of Gandharvas (Gandharva, a type of mirage), or a spinning fire wheel. It is like a banana tree, without substance in its core; like foam on water, which disintegrates in an instant. Foolish people do not understand this principle and crave it in various ways. Because of this, they experience more suffering than happiness, accumulating the root of all afflictions. Therefore, one should contemplate wealth as impermanent and unstable, using this as an antidote to greed. In this way, one will not be harmed by thieves, water, fire, officials, or relatives, nor will one be devoured by Yamarāja (Yamarāja, the lord of death), and in future lives, one will surely attain happiness and merit. Because one gives wealth in charity, embracing sentient beings, this person is like a Kumuda flower (Kumuda, a type of water lily), flourishing and blooming, pleasing to all who see it. All accumulated sins are extinguished in an instant, like a blazing fire consuming dry firewood, leaving no residue. It is like washing away all impurities in the Ganges River, becoming completely pure. It is like a mani jewel (maṇi, a wish-fulfilling jewel), fulfilling all desires at will, satisfying all who come to beg, and being praised by all as a refuge, bringing supreme auspiciousness, accomplishing true merit, spreading a good name far and wide, free from all faults, with a long life, and extensively practicing brahmacarya (brahmacarya, pure conduct), one can destroy the three poisons of greed, hatred, and delusion (rāga, dvesha, moha), and faults such as wrong views, riding the vehicle of merit, never falling. If one indulges in the realm of desire with a defiled mind, creating black karma, one will decline rapidly like an agamanasara-deva (agamanasara-deva, a type of deity). One should know that women are filled with foulness and are repulsive. Foolish sentient beings, however, compete to crave them. Those who crave desire are like thirsty people drinking salty water, never finding satisfaction.』
。如斷木根。不久枯槁。如山瀑流。不可堤障。如處蛇窟。為彼侵螫。如熱鐵團。觸生苦惱。如食毒果。后必為損。如草泫露。不得久停。如空浮雲。倏忽散滅。如沙為城。當亟摧毀。如壞為器。體非堅牢。如帝釋弓。不久隱沒。如乘破車。動即顛覆。猶如網羅。觸則為縛。一切災難。以為伴侶。是故正士應當舍離。
又世尊言。若於五欲。不生貪著。現前獲得無量樂報。彼則能截煩惱瀑流。乘正法船。能到彼岸。我於三大阿僧祇劫。積集福行。始能獲得豐義味辯。為諸眾生。平等開示。汝等當詣空閑靜處。於我所說。研究思擇。如於乳中。求酥酪醍醐。如是知已。積集法財。及清凈物。以用佈施。又諸如來。已出三界煩惱淤泥。成就清凈無漏勝德。方便開示知足之法。如勝園林。居者清涼。離諸熱惱。善修是行。得生梵天。我於是處。一切煩惱。不能動亂。一切怖畏。皆悉斷除。以是緣故。破壞輪迴。得成正覺。
又諸如來。大悲相應。善能降伏一切外道。以清凈智。觀察揀擇。以柔軟言。攝受教誨。施以無畏。為說正法。令生信解。破壞魔網。于佛法中。心得安住。是大丈夫。能師子吼。如大龍象。威德特尊。興大云雷。注甘露雨。無漏戒定。妙香薰脩。諸有所作。皆不唐捐。為諸眾生。宣說法要。
【現代漢語翻譯】 現代漢語譯本：如同被砍斷的樹根，不久就會枯萎；如同山間的瀑布，無法阻擋；如同身處蛇窟，會被蛇侵擾咬傷；如同觸控燒紅的鐵塊，會產生痛苦煩惱；如同吃下有毒的果實，之後必定會受到損害；如同草葉上的露水，不能長久停留；如同天空中的浮雲，轉眼間就會消散；如同用沙子堆砌的城堡，應當儘快摧毀；如同破損的器皿，本體並不堅固；如同帝釋天的弓箭，不久就會消失；如同乘坐破舊的車輛，稍微一動就會傾覆；猶如落入網中，一觸碰就會被束縛；一切災難，都與你相伴。因此，正直的人應當遠離這些。
世尊又說：『如果對於五欲（色、聲、香、味、觸）不產生貪戀執著，當下就能獲得無量的快樂回報。這樣的人就能截斷煩惱的瀑流，乘坐正法的船隻，到達彼岸。我於三大阿僧祇劫（極長的時間單位）積聚福德善行，才能夠獲得豐富的義理和辯才，為眾生平等地開示佛法。你們應當前往空閑安靜的地方，對我所說的法義，研究思考。如同從牛奶中提取酥油、酪和醍醐（比喻佛法由淺入深的層次），像這樣理解之後，積聚法財（佛法的財富）以及清凈之物，用來佈施。而且諸位如來，已經脫離三界（欲界、色界、無色界）煩惱的泥沼，成就清凈無漏的殊勝功德，方便開示知足的法門。如同美好的園林，居住在其中感到清涼，遠離各種熱惱。好好修習這種行為，就能往生到梵天（色界天的最高層）。我在那個地方，一切煩惱都不能動搖我，一切怖畏都完全斷除。因為這個緣故，破壞輪迴，成就正覺。』
又諸位如來，與大悲心相應，善於降伏一切外道（佛教以外的宗教或哲學）。用清凈的智慧，觀察選擇，用柔和的言語，攝受教誨，施予無畏，為他們宣說正法，使他們產生信心和理解，破壞魔的羅網，在佛法中，內心得到安住。這樣的大丈夫，能夠發出獅子吼（比喻說法無畏），如同巨大的龍象，威德特別尊貴，興起大云雷，降注甘露雨（比喻佛法滋潤眾生）。無漏的戒律和禪定，用美妙的香氣熏修，所有所作所為，都不會徒勞無功。為眾生宣說佛法的要義。
【English Translation】 English version: Like a severed tree root, it will soon wither and decay. Like a mountain waterfall, it cannot be dammed or stopped. Like being in a snake pit, you will be invaded and bitten by them. Like touching a hot iron ball, suffering and distress arise. Like eating poisonous fruit, it will surely cause harm later. Like dew on grass, it cannot stay for long. Like floating clouds in the sky, they scatter and vanish in an instant. Like a castle made of sand, it should be quickly destroyed. Like a broken vessel, its body is not strong and firm. Like the bow of Indra (帝釋弓), it will soon disappear. Like riding in a broken cart, it will overturn with the slightest movement. Like being caught in a net, you will be bound upon contact. All calamities are your companions. Therefore, a righteous person should abandon these.
Furthermore, the World Honored One said, 'If one does not generate greed and attachment towards the five desires (色、聲、香、味、觸), one will immediately obtain immeasurable joyful rewards. Such a person can cut off the torrent of afflictions, ride the boat of the True Dharma, and reach the other shore. I have accumulated meritorious deeds and practices for three great asamkhya kalpas (阿僧祇劫), only then was I able to obtain abundant meaning and eloquence, to equally reveal the Dharma to all beings. You should go to secluded and quiet places, and study and contemplate what I have said. Just as one extracts ghee, curd, and clarified butter from milk (酥油、酪、醍醐 - metaphors for the deepening stages of Dharma), having understood in this way, accumulate Dharma wealth (法財) and pure things, and use them for giving. Moreover, all the Tathagatas (如來), have already emerged from the mud of afflictions of the three realms (欲界、色界、無色界), accomplished pure and undefiled supreme virtues, and expediently revealed the Dharma of contentment. Like a beautiful garden, those who dwell within feel cool and refreshed, and are free from all heat and distress. Cultivate this practice well, and you will be reborn in the Brahma Heaven (梵天). In that place, all afflictions cannot disturb me, and all fears are completely eradicated. For this reason, I destroyed the cycle of rebirth and attained perfect enlightenment.'
Moreover, all the Tathagatas (如來), are in accordance with great compassion, and are skilled at subduing all external paths (外道 - non-Buddhist religions or philosophies). With pure wisdom, they observe and discern, with gentle words, they embrace and teach, bestowing fearlessness, and expounding the True Dharma for them, causing them to generate faith and understanding, destroying the nets of Mara (魔), and allowing their minds to dwell peacefully in the Buddha Dharma. Such a great being is able to roar like a lion (師子吼 - metaphor for fearlessly proclaiming the Dharma), like a great dragon elephant, with particularly honored power and virtue, raising great clouds and thunder, pouring down sweet dew (甘露雨 - metaphor for the Dharma nourishing beings). Undefiled precepts and samadhi (禪定), are cultivated with the fragrance of wonderful incense, and all that is done will not be in vain. They proclaim the essential Dharma for all beings.
離諸很惱。令眾悅豫。如劫波樹。敷柔軟花。最上法藥。蠲除心垢。
如世尊說。持凈戒者。則有善法。離諸憂怖。得安隱樂。能越苦海。到于彼岸。善破四魔。所語天魔。蘊魔。死魔。及煩惱魔。是人則能吹大法螺。擊大法鼓。燃大法炬。心凈歡喜。利益一切。教化天人。為作佛事。又諸如來。無量劫中。積功累德。修習智慧。而能成就無礙辯才。四無所畏。十種智力。方便通達菩提分法。能以智箭。破諸魔怨。現證如是諸功德已。於三界中。最為第一。為諸有情。作大慈父。
又諸如來。由具十種殊勝智力。化諸外道。而為弟子。于佛智戒。深生樂欲。最初證聖。曰憍陳如。能決愚癡暗鈍翳膜。于正法中。最為殊特。曰摩訶迦葉。優樓頻螺迦葉。于梵志中。為其上首。服佛法藥。愈煩惱病。曰尊者舍利子。能以智鉤。制心狂象。有大神力。曰大目乾連。具修勝行。躡正法梯。安處清凈解脫樓閣。謂阿㝹樓馱。賓頭盧。頗羅墮阇。摩訶俱絺羅。阿難陀等。又能化度頻婆娑羅王。于佛法中。深生信解。尊重恭敬。為佛弟子。是諸聖者。皆以智斧。伐緣生樹。離諸妄念。希一切智。舍外道見。伏除我慢。悉能成就一切功德。
若於四大毒蛇。五蘊空聚。妄為主宰。則無解脫。當以慧劍。而斷裂之。又
【現代漢語翻譯】 現代漢語譯本：遠離各種惱怒，使大眾喜悅。如同劫波樹（Kalpa tree，能實現願望的神樹），散佈柔軟的花朵。這是最上等的法藥，能夠去除心中的污垢。
正如世尊所說，持守清凈戒律的人，就擁有善法，遠離各種憂愁和恐懼，獲得安穩的快樂，能夠超越苦海，到達彼岸。善於破除四種魔障，即天魔（Deva-Mara，障礙修行的天神）、蘊魔（Skandha-Mara，由五蘊產生的障礙）、死魔（Mrtyu-Mara，死亡帶來的障礙）以及煩惱魔（Klesha-Mara，煩惱帶來的障礙）。這樣的人就能吹響大法螺，敲響大法鼓，點燃大法炬，內心清凈歡喜，利益一切眾生，教化天人和阿修羅，為他們做佛事。而且，諸位如來，在無量劫中，積累功德，修習智慧，才能成就無礙的辯才，四無所畏（catu vaiśāradyāni，佛陀的四種無畏），十種智力（daśa bala，佛陀的十種力量），方便通達菩提分法（bodhipākṣika-dharmāḥ，通往覺悟的三十七道品）。能夠用智慧之箭，破除各種魔怨。親身證得這些功德之後，在三界之中，最為第一。為所有的有情眾生，做大慈悲的父親。
而且，諸位如來，由於具備十種殊勝的智力，教化各種外道，使他們成為弟子。對於佛陀的智慧和戒律，深深地產生喜好和慾望。最初證得聖果的，是憍陳如（Kauṇḍinya，五比丘之一）。能夠決斷愚癡、暗鈍的翳膜。在正法之中，最為殊特的，是摩訶迦葉（Mahākāśyapa，釋迦十大弟子之一）。優樓頻螺迦葉（Uruvilvā-Kāśyapa，三迦葉兄弟之一），在梵志中，是他們的首領。服用佛法的藥物，治癒煩惱的疾病，是尊者舍利子（Śāriputra，智慧第一的佛陀弟子）。能夠用智慧的鉤子，制服內心狂暴的象，擁有大神力的是大目乾連（Mahāmaudgalyāyana，神通第一的佛陀弟子）。具足修習殊勝的德行，登上正法的階梯，安住在清凈解脫的樓閣，指的是阿㝹樓馱（Aniruddha，天眼第一的佛陀弟子），賓頭盧（Piṇḍola，奉佛敕不入涅槃的阿羅漢），頗羅墮阇（Bharadvāja，十六羅漢之一），摩訶俱絺羅（Mahākauṣṭhila，舍利弗的舅舅），阿難陀（Ānanda，多聞第一的佛陀弟子）等。又能化度頻婆娑羅王（Bimbisāra，古印度摩揭陀國王），對於佛法，深深地產生信心和理解，尊重恭敬，成為佛陀的弟子。這些聖者，都用智慧的斧頭，砍伐緣生之樹，遠離各種虛妄的念頭，希望獲得一切智慧，捨棄外道的見解，降伏和去除我慢，全部能夠成就一切功德。
如果對於四大毒蛇（地、水、火、風四種元素），五蘊空聚（色、受、想、行、識五種構成要素），錯誤地認為它們是主宰，那就無法解脫。應當用智慧的寶劍，來斬斷它們。還有
【English Translation】 English version: Abandoning all vexation, bringing joy to the multitude. Like the Kalpa tree (Kalpa tree, a divine tree that grants wishes), scattering soft flowers. This is the supreme Dharma medicine, capable of removing the defilements of the heart.
As the World Honored One said, those who uphold pure precepts possess good Dharma, are free from all worries and fears, attain peaceful joy, and are able to cross the sea of suffering to reach the other shore. They are skilled at breaking the four Maras, namely Deva-Mara (Deva-Mara, a celestial being who obstructs practice), Skandha-Mara (Skandha-Mara, the obstruction arising from the five aggregates), Mrtyu-Mara (Mrtyu-Mara, the obstruction of death), and Klesha-Mara (Klesha-Mara, the obstruction of afflictions). Such individuals are able to blow the great Dharma conch, beat the great Dharma drum, and light the great Dharma torch, their hearts pure and joyful, benefiting all beings, teaching and transforming devas and humans, and performing the deeds of the Buddha. Moreover, all the Tathagatas, through countless kalpas, accumulate merit and cultivate wisdom, thereby attaining unobstructed eloquence, the four fearlessnesses (catu vaiśāradyāni, the four kinds of fearlessness of the Buddha), the ten powers of knowledge (daśa bala, the ten powers of the Buddha), and skillfully comprehend the factors of enlightenment (bodhipākṣika-dharmāḥ, the thirty-seven factors leading to enlightenment). They are able to use the arrow of wisdom to destroy all demonic enemies. Having personally realized these merits, they are the foremost in the three realms, acting as great compassionate fathers to all sentient beings.
Furthermore, all the Tathagatas, possessing the ten supreme powers of knowledge, transform various non-Buddhists, making them disciples. They deeply generate liking and desire for the Buddha's wisdom and precepts. The first to attain sainthood was Kauṇḍinya (Kauṇḍinya, one of the five first disciples of the Buddha). He is able to resolve the cataracts of ignorance and dullness. The most distinguished in the true Dharma is Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of Śākyamuni Buddha). Uruvilvā-Kāśyapa (Uruvilvā-Kāśyapa, one of the three Kāśyapa brothers), among the Brahmins, was their leader. Taking the medicine of the Buddha's Dharma, he healed the disease of afflictions, namely the Venerable Śāriputra (Śāriputra, the Buddha's disciple foremost in wisdom). Able to subdue the wild elephant of the mind with the hook of wisdom, possessing great divine power, is Mahāmaudgalyāyana (Mahāmaudgalyāyana, the Buddha's disciple foremost in supernatural powers). Fully cultivating supreme conduct, ascending the ladder of the true Dharma, and dwelling in the pure and liberated pavilion, refers to Aniruddha (Aniruddha, the Buddha's disciple foremost in divine eye), Piṇḍola (Piṇḍola, an arhat who was ordered by the Buddha not to enter Nirvana), Bharadvāja (Bharadvāja, one of the sixteen Arhats), Mahākauṣṭhila (Mahākauṣṭhila, Śāriputra's uncle), Ānanda (Ānanda, the Buddha's disciple foremost in hearing), and others. Moreover, they were able to transform King Bimbisāra (Bimbisāra, the king of Magadha in ancient India), deeply generating faith and understanding in the Buddha's Dharma, respecting and revering him, and becoming a disciple of the Buddha. These holy ones all use the axe of wisdom to cut down the tree of dependent origination, abandon all deluded thoughts, hope to attain all wisdom, relinquish non-Buddhist views, subdue and eliminate arrogance, and are all able to accomplish all merits.
If one mistakenly considers the four great poisonous snakes (the four elements of earth, water, fire, and wind) and the empty aggregation of the five aggregates (the five aggregates of form, feeling, perception, volition, and consciousness) as the master, then there is no liberation. One should use the sword of wisdom to sever them. Furthermore,
智眼觀六處境界。猶如冤賊。十二處等。猶如叢棘。善入解者。不為內外煩惱爁焰之所燒逼。是人則為善持凈戒。住忍辱地。得念處分。具智光明。破無明暗。彼則能飲八聖道水。復能開發菩提分花。是能超越三世樓閣。斷諸有結。入智慧海。于菩提場。結加趺坐。善住四禪無漏勝定。受用一切無上法樂。
又諸愚夫。壞善法分。樂著世間五欲境界。如風觸露。不能長久漂流苦海。不得解脫。見法橋樑。舍而遠去。
如經中說。昔婆羅門有一長者。欲以利劍。害彼女人。忽睹如來。高聲唱言。愿佛救度。即得解脫。又如央崛摩羅。欲害母等。又能降伏長爪梵志。起大我慢。令入佛法。餐正法味。亦令一切愚癡之人。聞是說已。舍除憍慢。亦如惡龍。心懷熱惱吐猛毒氣。損傷苗稼。又如夜叉以惡眼視百千眾生。而為損害。如眾商人。沒于大海。為底彌魚。欲即吞啖。如是恐怖。諸惡險難。唯除如來能為救度。又如日月怖阿修羅。帝釋天主怖墮惡道。梵王異執。計我為常。諸如是等。不真實見。輪迴往來。受諸逼迫。使聞正法。鹹得悟解。飲解脫味。破無明𣫘。彼智光明。如月清凈。是故當于如來言教。深生尊重。親近法師。樂聞正法。究真實義。如教奉行。彼外道教。是輪迴法。諸有智者。當善思之。
又牟尼尊。說甘露法。為智光明。破諸癡暗。如處高峰。俯視群物。積聚非法。如堆糞壤。當以智鍤。而屏去之。摧諸魔怨。破諸異論。令入解已。發生智心。皆得遣除身心熱惱。一切罪惡。皆得消殄。彼牟尼言。如蓋廣蔭。蔽煩惱日。而獲清涼。若能彩畫造作佛像。以香花鬘。隨分供養。乃為生天之階漸也。依佛言故。所有業障。剎那清凈。禪定解脫。皆得現前。非如外道。一生虛擲。無所修作。起邪妄見。依恒河水。洗求解脫。如是知已。應當勇猛越魔境界。執持慧劍。破煩惱賊。壞生死輪。裂纏蓋網。具凈智眼。滅諸癡暗。息貪愛心。降嗔毒蛇。斷諸邪見。摧我慢山。于佛生處。愛樂尊重。散娑羅花。而為供養。如意所求。皆得成就。離諸譭謗。解脫諸怖。安住諸佛真實正理。離生滅相。得寂靜樂。應當一心樂欲聞法。
如是我聞。一時佛住舍衛城。祇樹給孤獨園。是時眾會。有二外道。曰迦毗羅大仙。烏嚧迦大仙。捨本邪見。入解佛智。善除癡暗。能越苦海。作是思惟。云何如來成就清凈廣大福蓋功德乃爾。殊妙色相。如镕真金。巍巍挺特。猶若須彌。三十二種大丈夫相。及八十種隨形妙好。顯現分明。端嚴無匹。一切塵垢。所不能染。現丈六身。光明晃耀。盡虛空界。若幽若顯。無不遍矚。目如
【現代漢語翻譯】 現代漢語譯本： 牟尼尊（釋迦牟尼佛的尊稱）又宣說甘露之法，如同智慧的光明，破除一切愚癡黑暗。如同站在高峰之上，俯視一切事物。積聚的非法行為，如同堆積的糞土，應當用智慧的鏟子，將它們清除掉。摧毀一切魔的怨恨，破除一切不同的邪說，使眾生進入正解，生起智慧之心，都能遣除身心的熱惱，一切罪惡，都能消滅乾淨。牟尼所說之法，如同廣大的傘蓋，遮蔽煩惱的烈日，而獲得清涼。如果能夠彩繪、塑造佛像，用香花、花鬘，隨自己的能力供養，就是生天的階梯。依靠佛的教言，所有的業障，剎那間清凈，禪定解脫，都能現前。不像外道，一生虛度，沒有修習作為，生起邪妄的見解，依靠恒河水，洗求解脫。像這樣知道之後，應當勇猛地超越魔的境界，執持智慧之劍，破除煩惱的賊寇，摧毀生死輪迴，撕裂纏縛的羅網，具備清凈的智慧之眼，滅除一切愚癡黑暗，止息貪愛之心，降伏嗔恨的毒蛇，斷除一切邪見，摧毀我慢之山。在佛陀出生的地方，喜愛、尊重，散佈娑羅花（Sal tree flower），作為供養，如意所求，都能成就，遠離一切譭謗，解脫一切怖畏，安住于諸佛真實的真理，遠離生滅的現象，得到寂靜的快樂。應當一心歡喜地想要聽聞佛法。 如是我聞（阿難的說法，表示這段經文是他親自聽佛所說），一時，佛住在舍衛城（Śrāvastī）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，大眾集會中，有兩位外道，名叫迦毗羅大仙（Kapila）和烏嚧迦大仙（Ulukā），捨棄了原本的邪見，進入瞭解佛的智慧，善於消除愚癡黑暗，能夠超越苦海。他們這樣思惟：『為什麼如來成就瞭如此清凈廣大的福德之蓋，功德如此殊勝美妙，色相如同熔化的真金，高大挺拔，猶如須彌山（Mount Sumeru），具有三十二種大丈夫相（32 major marks of a great man），以及八十種隨形妙好（80 minor marks of a great man），顯現分明，端正莊嚴無比，一切塵垢，都不能夠沾染。顯現一丈六尺的身軀，光明晃耀，遍及整個虛空界，或幽暗或顯明之處，沒有不照耀到的。眼睛如同……』
【English Translation】 English version: Furthermore, Muni (an epithet of Shakyamuni Buddha) speaks the nectar of Dharma, as the light of wisdom, shattering all ignorance and darkness. Like standing on a high peak, looking down upon all things. Accumulating unlawful deeds is like piling up dung; one should use the shovel of wisdom to remove them. Destroy all the hatred of demons, refute all different heterodoxies, enabling beings to enter into correct understanding, generating the mind of wisdom, so that they can eliminate the heat and vexation of body and mind, and all sins can be extinguished completely. The Dharma spoken by Muni is like a vast canopy, shielding the scorching sun of afflictions, and obtaining coolness. If one can paint and sculpt Buddha images, and offer incense, flowers, and garlands according to one's ability, it is a gradual step towards being born in the heavens. Relying on the Buddha's teachings, all karmic obstacles are purified in an instant, and meditative concentration and liberation can manifest immediately. Unlike the heretics, who waste their lives in vain, without cultivation or practice, giving rise to perverse views, relying on the waters of the Ganges River to wash away and seek liberation. Having understood this, one should bravely transcend the realm of demons, holding the sword of wisdom, destroying the thieves of afflictions, breaking the wheel of birth and death, tearing the net of entanglements, possessing pure wisdom eyes, extinguishing all ignorance and darkness, ceasing the mind of greed and love, subduing the poisonous snake of anger, cutting off all perverse views, crushing the mountain of arrogance. In the place where the Buddha was born, cherish and respect, scattering Sal flowers (Śāla tree flowers) as offerings, so that all wishes are fulfilled, freed from all slander, liberated from all fears, abiding in the true and real principle of all Buddhas, free from the characteristics of birth and death, attaining the joy of tranquility. One should wholeheartedly desire to hear the Dharma. Thus have I heard (Ananda's statement indicating that he personally heard the Buddha speak these words). At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park (Jetavana Anathapindika-arama), in the city of Shravasti (Śrāvastī). At that time, in the assembly, there were two non-Buddhist ascetics, named Kapila (Kapila) the great sage and Uluka (Ulukā) the great sage, who abandoned their original heterodox views and entered into understanding the Buddha's wisdom, being skilled in eliminating ignorance and darkness, and able to cross the sea of suffering. They thought thus: 'Why has the Tathagata (Tathāgata) achieved such a pure and vast canopy of merit, with virtues so extraordinary and wonderful, and a form like molten gold, tall and upright, like Mount Sumeru (Mount Sumeru), possessing the thirty-two major marks of a great man (32 major marks of a great man), and the eighty minor marks (80 minor marks of a great man), appearing clearly, with unparalleled dignity and adornment, untouched by any defilement. Manifesting a body of sixteen feet, with radiant light, illuminating the entire realm of empty space, whether in darkness or light, there is no place that is not illuminated. The eyes are like...'
廣大青蓮花葉。眉間毫相。如秋滿月。其面光澤。微妙可愛。發紺青色。如孔雀尾。頂相平滿。如天帝蓋。清凈肉髻。如摩尼寶。舉身金光。燦然相照。一切眾生之所樂見。譬如群蜂采妙花香。一一相好。觀無厭足。如春開發拘蘇摩花。是時如來。如彼外道心之所念。以凈智眼。觀彼無量無邊世界一切眾生。生大憐愍。而告之曰。汝善男子。我於三大阿僧祇劫。修習無量清凈正行。積集廣大無邊福智。非以少因。而能獲得。安住無盡功德寶藏。以大悲心。決定拔濟無量百千地獄眾生。離冤親想。咸令息苦。
福蓋正行所集經卷第一 大正藏第 32 冊 No. 1671 福蓋正行所集經
福蓋正行所集經卷第二
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
爾時帝釋天主。首戴摩尼殊妙寶冠。從忉利天。來詣佛所。見佛身相。眾德莊嚴。心大歡喜。得未曾有。頭面敬禮佛世尊足。以大妙音。稱揚佛德。若諸眾生。睹佛相好。發希有心。供養恭敬。尊重讚歎。則能破壞四種魔業。成就義利。獲大吉祥。汝等天人。及諸魔梵。皆當至此。覲無上尊。是時有諸持明大仙。日月天子。及諸宿曜。水天。火天。多聞天。焰摩天。大梵天。力堅天。那羅
【現代漢語翻譯】 現代漢語譯本 廣大青蓮花葉般的眼睛。眉間有白毫相（眉間一撮白毛，右旋宛轉，放白色光明，佛教三十二相之一）。如秋天的滿月般皎潔。面容光澤，微妙可愛。頭髮呈紺青色，如同孔雀的尾羽。頭頂平坦豐滿，如同天帝的傘蓋。清凈的肉髻（佛頂隆起的肉塊，是為吉相之一）如同摩尼寶珠（梵語，意為如意寶珠）。全身散發著金色的光芒，燦爛輝煌，互相照耀。一切眾生都樂於見到。譬如群蜂採摘美妙的花香。一一觀賞佛的相好，沒有厭倦的時候。如同春天盛開的拘蘇摩花（一種香花）。這時，如來如同那些外道心中所念想的那樣，以清凈的智慧之眼，觀察那無量無邊的世界裡的一切眾生，生起大慈悲心，告訴他們說：『善男子，我於三大阿僧祇劫（極長的時間單位），修習無量清凈的正行，積聚廣大無邊的福德和智慧，不是憑藉少許的因緣，就能夠獲得的。我安住于無盡的功德寶藏之中，以大悲心，決定救拔無量百千的地獄眾生，使他們遠離冤親的分別之想，都能夠止息痛苦。』
《福蓋正行所集經》卷第一 大正藏第 32 冊 No. 1671 《福蓋正行所集經》
《福蓋正行所集經》卷第二
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
這時，帝釋天主（忉利天之主），頭戴摩尼（梵語，意為如意寶珠）製成的殊妙寶冠，從忉利天（欲界六天之一，為帝釋天所居）來到佛陀的住所。見到佛陀的身相，具足各種功德莊嚴，心中非常歡喜，感到前所未有。以頭面敬禮佛世尊的足。用洪亮美妙的聲音，稱揚佛陀的功德。『如果眾生，見到佛陀的相好，發起稀有之心，供養、恭敬、尊重、讚歎，就能破壞四種魔業（煩惱魔、五陰魔、死魔、天魔），成就義利，獲得大吉祥。你們這些天人，以及諸魔、梵天，都應當到這裡來，覲見無上尊。』這時，有諸位持明大仙（修持真言咒語的大仙），日月天子，以及諸星宿，水天，火天，多聞天（四大天王之一），焰摩天（掌管地獄的 Yama），大梵天（色界諸天之主），力堅天，那羅（夜叉，一種守護神）
【English Translation】 English version His eyes are like the broad petals of blue lotus flowers. Between his eyebrows is the white hair mark (urna), like the full moon in autumn. His face is radiant, subtle, and lovely. His hair is dark blue, like the tail of a peacock. The top of his head is flat and full, like the canopy of the Emperor of Heaven. His pure fleshy protuberance (ushnisha) is like a Mani jewel (Sanskrit for 'wish-fulfilling jewel'). His whole body radiates golden light, shining brilliantly. All beings are delighted to see him, like a swarm of bees gathering the fragrance of exquisite flowers. Gazing upon each and every one of his auspicious marks, they are never satiated, like the blossoming of a Kusuma flower (a fragrant flower) in spring. At that time, the Tathagata (another name for Buddha), as the heretics contemplated in their hearts, with his pure wisdom eye, observed all beings in the immeasurable and boundless worlds, and with great compassion, he said to them: 'Good men, for three great asamkhya kalpas (extremely long periods of time), I have cultivated immeasurable pure and righteous practices, accumulated vast and boundless merit and wisdom, which could not be obtained with few causes. I dwell in the inexhaustible treasury of merit and virtue, and with great compassion, I am determined to deliver countless hundreds of thousands of beings from hell, to free them from thoughts of enemies and loved ones, and to bring an end to their suffering.'
The Sutra of Collected Merits and Righteous Practices, Volume 1 Taisho Tripitaka Volume 32, No. 1671, The Sutra of Collected Merits and Righteous Practices
The Sutra of Collected Merits and Righteous Practices, Volume 2
Collected by Nagarjuna Bodhisattva
Translated by the Tripitaka Master Ri-cheng, the 'Xuan Fan Da Shi' (Proclaiming Sanskrit Great Master) with the title 'Chao San Da Fu Shi Hong Lu Qing Ci Zi Sha Men' (Attendant of the Court for Imperial Sacrifices) from Western India, under Imperial Decree
At that time, Sakra, Lord of the Devas (ruler of the Trayastrimsa Heaven), wearing a wondrous crown adorned with Mani jewels (Sanskrit for 'wish-fulfilling jewel'), came from the Trayastrimsa Heaven (one of the six heavens of desire realm, where Sakra resides) to the Buddha's abode. Seeing the Buddha's form, adorned with all virtues, his heart was filled with great joy, and he felt something he had never felt before. He bowed his head and paid homage to the feet of the World Honored One. With a great and wondrous voice, he praised the Buddha's virtues. 'If beings behold the Buddha's auspicious marks and generate a rare and precious mind, offering, revering, respecting, and praising him, they will be able to destroy the four maras (affliction mara, skandha mara, death mara, and deva mara), accomplish righteousness and benefit, and obtain great auspiciousness. You devas, as well as all maras and Brahmas, should all come here to pay homage to the Supreme One.' At that time, there were various great vidyadharas (great sages who practice mantras), the Sun and Moon Devas, as well as the constellations, the Water Deva, the Fire Deva, Vaisravana (one of the Four Heavenly Kings), Yama (the ruler of hell), the Great Brahma (the lord of the form realm heavens), the Vajrapani Deva, and Narayana (a kind of guardian deity).
延天。缽啰𠯆摩那天等。及諸龍神。夜叉。乾闥婆。阿修羅。迦樓羅。緊那羅。畢[(匕/示)*(入/米)]多。毗舍遮。塞健陀等。如是眾類。皆共一心。供養禮拜贊佛功德。是出世間。第一智慧。廣大名稱。靡不聞知。舍利弗等。諸大聲聞。皆不能了彼智境界。自蘇彌盧頂。至色究竟天。一切有情。咸共諦觀如來。應供。正遍知。明行足。善逝。世間解。無上士。調御丈夫。天人師。佛世尊。其所說法。言無虛妄。初中后善。其言巧妙。其義深廣。能破寡聞無智眾生愚癡暗鈍。令彼聞已。生大覺悟。樂修正行。增益慧命。決定得免惡道怖畏。能辟涅盤廣大城門。入不思議解脫境界。
此經中說福蓋先因。云何了知。聞是說已。廣行凈施。堅持禁戒。於世欲樂。不生愛樂。諸有善利。咸生信順。如是修作。速得成就。譬如有人。于夜暗中。持大炬火。入大舍宅。于彼方處。皆得明見。是中所有珍寶庫藏。種種什物。若精若粗。各各顯現。悉能受用。獲安隱樂。若復有人。於此經中。受持讀誦。樂聞深義。親近法師。如理思惟。心生覺悟。當知是人。能于生死長夜之中。秉大智炬。入涅盤城。于甚深法若理若事。悉能瞭解。鹹得通達。離諸疑惑。破諸癡暗。出離輪迴。心得解脫。而能受用無盡法樂。
【現代漢語翻譯】 現代漢語譯本： 延天（Yantiana，一種天神）。缽啰𠯆摩那天（Bōlúhèmonadiantian，梵天）等，以及諸龍神、夜叉（Yaksha，一種鬼神）、乾闥婆（Gandharva，一種天神）、阿修羅（Asura，一種神道生物）、迦樓羅（Garuda，一種神鳥）、緊那羅（Kinnara，一種天神）、畢[(匕/示)*(入/米)]多（Pisita，一種鬼神）、毗舍遮（Pisaca，一種鬼神）、塞健陀（Skanda，韋馱天）等，這些眾生都一心一意地供養、禮拜、讚歎佛的功德。這是出世間第一的智慧，具有廣大的名聲，沒有誰不知道。舍利弗（Sariputra）等諸大聲聞，都不能完全瞭解這種智慧的境界。從須彌山頂到色究竟天，一切有情眾生，都共同仔細地觀察如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacarana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-purusa）、調御丈夫（Damya-purusa-damaka）、天人師（Sasta deva-manusyanam）、佛世尊（Buddha-bhagavan）。他所說的法，言語沒有虛妄，開始、中間、結尾都很好，言辭巧妙，意義深廣，能破除寡聞無智眾生的愚癡暗鈍，使他們聽聞后，產生大覺悟，樂於修正行，增長智慧，決定能夠免除惡道的怖畏，能夠打開涅槃（Nirvana）廣大的城門，進入不可思議的解脫境界。
這部經中說到了福蓋先因，要如何才能瞭解呢？聽聞這些說法后，廣泛地進行清凈的佈施，堅持戒律，對於世間的慾望享樂，不生起愛戀。對於各種善事利益，都生起信心和順從。像這樣修行，很快就能成就。譬如有人在黑夜裡，拿著巨大的火炬，進入大的房屋，對於那個地方，都能明亮地看見。那裡所有的珍寶庫藏，各種物品，無論是精細的還是粗糙的，都各自顯現出來，都能受用，獲得安穩快樂。如果有人，對於這部經，受持讀誦，喜歡聽聞深刻的意義，親近法師，如理思維，心中產生覺悟，應當知道這個人，能夠在生死長夜之中，秉持大智慧的火炬，進入涅槃城。對於甚深的佛法，無論是道理還是事相，都能瞭解，都能通達，遠離各種疑惑，破除各種愚癡黑暗，出離輪迴，心得解脫，而能夠受用無盡的佛法快樂。
【English Translation】 English version: Yantiana (Yantiana, a kind of celestial being). Bōlúhèmonadiantian (Brahma, the Great Brahma) and others, as well as all the dragons, Yakshas (Yaksha, a kind of spirit), Gandharvas (Gandharva, a kind of celestial musician), Asuras (Asura, a kind of demigod), Garudas (Garuda, a mythical bird), Kinnaras (Kinnara, a kind of celestial musician), Pisitas (Pisita, a kind of demon), Pisacas (Pisaca, a kind of demon), Skanda (Skanda, a celestial general), and other such beings, all with one mind, make offerings, pay homage, and praise the Buddha's merits. This is the foremost wisdom in the world, with a great reputation, known to all. Sariputra (Sariputra) and other great Sravakas (disciples) cannot fully comprehend the realm of this wisdom. From the summit of Mount Sumeru to the Akanistha Heaven, all sentient beings together carefully observe the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidyacarana-sampanna (Vidyacarana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara-purusa (Anuttara-purusa), Damya-purusa-damaka (Damya-purusa-damaka), Sasta deva-manusyanam (Sasta deva-manusyanam), Buddha-bhagavan (Buddha-bhagavan). His teachings are without falsehood, good in the beginning, middle, and end, with skillful words and profound meaning, able to break through the ignorance and dullness of those with little learning and no wisdom, causing them to generate great enlightenment upon hearing, to delight in cultivating correct practice, to increase their wisdom-life, to be certain of escaping the fear of evil paths, to be able to open the vast gates of Nirvana (Nirvana), and to enter the inconceivable realm of liberation.
This sutra speaks of the prior causes of the 'blessing cover' (福蓋先因). How can one understand this? Upon hearing these teachings, one should widely engage in pure giving, uphold the precepts, and not generate attachment to worldly pleasures. For all good benefits, one should generate faith and compliance. By cultivating in this way, one can quickly achieve accomplishment. For example, if someone in the dark of night holds a great torch and enters a large house, they can clearly see in that place. All the treasure troves there, various items, whether fine or coarse, each appear distinctly, and one can make use of them, obtaining peace and happiness. If someone upholds, recites, and delights in hearing the profound meaning of this sutra, draws near to Dharma masters, and contemplates in accordance with the principles, generating awakening in their mind, know that this person can, in the long night of samsara, hold the torch of great wisdom and enter the city of Nirvana. For the profound Dharma, whether in principle or in phenomena, they can understand everything, achieve thorough understanding, be free from all doubts, break through all ignorance and darkness, escape from the cycle of rebirth, and attain liberation of mind, and be able to enjoy endless Dharma bliss.
如世尊說。有漏世間。不生勝慧。唯正智燈。能破癡暗。是故智者當求出世無漏正法。于佛所說契經論議相應教法。應善觀察。如諸有情。造福非福。各受彼報。定無差忒。當知世間。皆因緣生。若無眾生。則無煩惱。若無煩惱。則無地獄。是故我今說因緣法。非如外道邪執異見。無因無緣。生一切法。彼計棘刺铦利。何人所削。禽獸羽毛。誰為彩繪。是事顯然。何假因業。由此了知。世間所有。出於自然。不須修作。如來知已。起大悲心。憐愍教化。以智光明。滅彼癡暗。漸令悟入一切智智。捨本邪見。于佛法中。心得解脫。
此經中說。佛所教誨。說施等法。能出輪迴。得諸快樂。現見世間諸有情類。造福非福。受苦樂報。如給孤獨長者。發凈信心。以三十俱胝金銀珍寶。奉施如來。及諸弟子。阿㝹樓馱大阿羅漢等。造立精舍。興大供養。現生獲得無量福報。具大名稱。安隱富饒。種種帑藏。悉皆盈溢。親屬朋友。奴婢僕從。廣多熾盛。皆得圓滿。受用無盡殊勝快樂。斯由施故。感報如是。又諸如來。大悲憐愍一切眾生。如世醫王。能以良藥。善療世間風癀痰癊。種種諸疾。使令除愈。如來亦爾。善說法藥。能祛眾生根隨煩惱。令得解脫。然彼有情。無善種子。無有資糧。不發勇猛。不求解脫。三毒痼疾之
【現代漢語翻譯】 現代漢語譯本：正如世尊所說，有煩惱的世間，不會產生殊勝的智慧。只有真正的智慧之燈，才能破除愚癡的黑暗。因此，有智慧的人應當尋求超越世間的、沒有煩惱的正法。對於佛所說的符合真理的經文和論議，應當好好地觀察。就像一切眾生，造作善業或惡業，各自承受相應的果報，一定不會有差錯。應當知道世間的一切，都是因緣和合而生。如果沒有眾生，就沒有煩惱；如果沒有煩惱，就沒有地獄。所以，我現在宣說因緣法，不像外道邪見的執著，認為沒有原因、沒有條件，就能產生一切法。他們認為荊棘的尖刺鋒利，是誰削出來的？禽獸的羽毛，是誰畫上色彩的？這些事情顯而易見，何必假借原因和業力？由此可知，世間所有的一切，都是出於自然，不需要修作。如來知道這些情況后，生起大悲心，憐憫教化他們，用智慧的光明，滅除他們的愚癡黑暗，逐漸使他們領悟一切種智（sarvajñāna-jñāna），捨棄原有的邪見，在佛法中，心得解脫。
此經中說，佛所教誨的，如佈施等法，能夠脫離輪迴，獲得各種快樂。現在看到世間的各種眾生，造作善業或惡業，承受痛苦或快樂的果報。例如給孤獨長者（Anāthapiṇḍada），發起清凈的信心，用三十俱胝（koṭi）金銀珍寶，供養如來和各位弟子，以及阿㝹樓馱（Anuruddha）等大阿羅漢（Arhat），建造精舍，興辦大型供養。現世就獲得無量的福報，具有很大的名聲，安穩富饒，各種財物倉庫，都充滿盈溢。親屬朋友、奴婢僕從，眾多而興盛，都得到圓滿，享受無盡殊勝的快樂。這是由於佈施的緣故，感得這樣的果報。還有各位如來，以大悲心憐憫一切眾生，就像世間的醫王，能夠用良藥，很好地治療世間的風病、黃病、痰病、癊病等各種疾病，使他們痊癒。如來也是這樣，善於宣說佛法之藥，能夠祛除眾生的根本煩惱和隨煩惱，使他們得到解脫。然而那些眾生，沒有善的種子，沒有資糧，不發勇猛心，不求解脫，三毒（貪嗔癡）的頑固疾病之
【English Translation】 English version: As the World-Honored One said, the world with outflows (āsrava) does not generate supreme wisdom (prajñā). Only the lamp of right knowledge (samyag-jñāna) can break through the darkness of ignorance (moha). Therefore, the wise should seek the undefiled (anāsrava) right Dharma (dharma) that transcends the world. One should carefully observe the sūtras (sūtra), śāstras (śāstra), and corresponding teachings spoken by the Buddha. Just as all sentient beings (sarva-sattva) create merit (puṇya) or demerit (apuṇya), each receives their respective retribution (vipāka) without fail. One should know that all things in the world arise from causes and conditions (hetu-pratyaya). If there were no sentient beings, there would be no afflictions (kleśa); if there were no afflictions, there would be no hell (naraka). Therefore, I now speak of the law of dependent origination (pratītyasamutpāda), not like the heretical views of externalists (tīrthika) who assert that all things arise without cause or condition. They argue, 'Who sharpened the thorns to be so sharp? Who painted the feathers of birds and beasts? These things are obvious; why assume causes and karma (karma)?' From this, they conclude that everything in the world arises naturally, without the need for cultivation. Knowing this, the Tathāgata (Tathāgata) arises with great compassion (mahākaruṇā), teaching and transforming them, using the light of wisdom to extinguish their darkness of ignorance, gradually leading them to awaken to all-knowing wisdom (sarvajñāna-jñāna), abandoning their original heretical views, and attaining liberation (mokṣa) in the Buddha's Dharma.
This sūtra says that the teachings of the Buddha, such as giving (dāna), can lead to liberation from saṃsāra (saṃsāra) and the attainment of various joys. We now see that sentient beings in the world create merit or demerit, and receive the fruits of suffering or happiness. For example, the Elder Anāthapiṇḍada (Anāthapiṇḍada) generated pure faith (śraddhā) and offered thirty koṭis (koṭi) of gold, silver, and precious jewels to the Tathāgata and his disciples, as well as the great Arhats (Arhat) such as Anuruddha (Anuruddha), building monasteries (vihāra) and holding grand offerings. In this life, he obtained immeasurable blessings (āśirvāda), possessed great fame, was secure and wealthy, and all kinds of treasuries were filled to overflowing. His relatives, friends, servants, and attendants were numerous and flourishing, all attaining fulfillment, and enjoying endless, extraordinary happiness. This is because of giving, which resulted in such a reward. Furthermore, all the Tathāgatas, with great compassion, pity all sentient beings, like a worldly physician-king who can use good medicine to effectively treat various diseases such as wind disorders, jaundice, phlegm disorders, and hidden diseases, causing them to be cured. The Tathāgata is also like this, skilled in expounding the medicine of the Dharma, able to dispel the fundamental and secondary afflictions of sentient beings, enabling them to attain liberation. However, those sentient beings who lack good seeds, lack resources, do not generate courage, and do not seek liberation, the chronic diseases of the three poisons (greed, hatred, and delusion)
所纏縛。如是之人。難可化度。是故如來。平等大悲。無冤親想。授與法藥。使之服行。為說佈施持戒等行。常當受持甚深經典。
又彼人身。極為難得。譬如盲龜。遇浮木孔。勤修十善。求離苦際。縱得人身。不生中國。諸根不具。或於佛法。心不愛樂。或復生彼無佛世界。或由惡業。受瘖啞報。口不能宣諸佛正法。于佛功德。不能了知。又諸眾生。愚癡所覆。邪見惑心。背善知識。壞正法船。摧法寶山。伐智林木。逃解脫城。辟三惡道。不能入解凈心信索。不能建立真實法幢。則為焚燒天中宮殿。積聚世間廣大珍財。自恃豪富。起大我慢。無智愚癡。不善觀察。不修惠施。亦不受用。為彼慳曜之所執持。不悟此身。老病死苦。常所隨逐。造諸惡業。不能發露。彼盛年時。色力充實。身形光澤。濯去諸垢。常生愛樂。及其衰老。身肢顫動。面板緩皺。多生黑點。唇口乾焦。氣息喘迫。發白稀少。牙齒疏落。體生瘡癬。肌肉消瘦。諸根暗塞。筋急拘牽。頭足相近。行步遲留。一切身份。猶如執縛。意欲所至。須假扶掖。歌舞嬉戲。不復思惟。上妙美味。無復能食。設欲飲啖。喉不能咽。目視文字。不能辯了。意欲所囑。言不分明。出入息微。氣不相續。涎涕流落。便利污身。腹脹絞痛。呻吟遠徹。唯有皮骨。偃
【現代漢語翻譯】 現代漢語譯本 被種種事物纏縛。這樣的人，很難教化引導。所以如來以平等的大悲心，沒有怨恨和親疏的分別，給予他們佛法之藥，讓他們服用修行。為他們宣說佈施、持戒等行為，常常應當受持甚深的經典。 而且，人身極為難得，譬如盲龜遇到漂浮在海上的木頭孔洞。勤奮地修習十善業，以求脫離苦難的邊際。即使得到了人身，卻不生在有佛法的中國，或者諸根不完備，或者對於佛法，內心不喜愛，或者又投生到沒有佛的世界。或者由於惡業，受到瘖啞的果報，口不能宣說諸佛的正法，對於佛的功德，不能瞭解。又有很多眾生，被愚癡所覆蓋，被邪見迷惑內心，背離善知識，破壞正法的船，摧毀法寶山，砍伐智慧的樹林，逃離解脫的城池，開闢三惡道，不能進入清凈心信的繩索，不能建立真實的法幢，這就像焚燒天上的宮殿，積聚世間廣大的珍寶，自恃豪富，生起大的我慢，沒有智慧而愚癡，不善於觀察，不修習佈施，也不受用，被那慳吝的鬼神所執持，不醒悟這個身體，老、病、死等苦，常常跟隨著自己，造作各種惡業，不能坦白懺悔。當他們盛年時，容貌和體力充沛，身形光彩潤澤，洗去各種污垢，常常生起愛戀和快樂。等到他們衰老時，身體肢體顫抖，面板鬆弛起皺紋，多生黑斑，嘴唇乾枯焦裂，氣息喘促急迫，頭髮變得稀少花白，牙齒變得稀疏脫落，身體生出瘡癬，肌肉消瘦，各種感覺器官變得遲鈍閉塞，筋脈緊張拘攣，頭和腳幾乎相碰，行走遲緩，全身各部分，好像被束縛一樣，想要去的地方，需要依靠別人的扶助。對於唱歌跳舞嬉戲，不再有心思，對於上等的美味佳餚，再也不能吃。即使想要喝點吃點，喉嚨也不能下嚥。眼睛看文字，也不能分辨清楚。想要囑咐的事情，說話也不清楚明白。出氣微弱，氣息不能相續。口水鼻涕流淌，大小便玷汙身體。腹部脹痛絞痛，**的聲音遠遠傳出。只剩下皮包骨頭，仰臥
【English Translation】 English version are bound by various things. Such people are difficult to transform and guide. Therefore, the Tathagata, with equal great compassion, without thoughts of enmity or kinship, gives them the medicine of the Dharma, so that they may take it and practice. He speaks to them of practices such as giving and upholding precepts, and they should always uphold the profound scriptures. Moreover, the human body is extremely difficult to obtain, like a blind turtle encountering a hole in a floating piece of wood. Diligently cultivate the ten wholesome deeds, seeking to escape the boundaries of suffering. Even if one obtains a human body, one is not born in China (referring to a place where Buddhism flourishes), or one's faculties are not complete, or one does not love the Dharma in one's heart, or one is reborn in a world without Buddhas. Or, due to evil karma, one receives the retribution of being mute and unable to proclaim the Buddhas' true Dharma, and one cannot understand the merits of the Buddha. Furthermore, many sentient beings are covered by ignorance, their minds deluded by wrong views, turning away from good teachers, destroying the ship of the true Dharma, demolishing the mountain of Dharma jewels, cutting down the forest of wisdom, fleeing the city of liberation, opening up the three evil paths, unable to enter the rope of pure-hearted faith, unable to establish the true banner of the Dharma, which is like burning down the heavenly palaces, accumulating vast treasures of the world, relying on one's wealth and arrogance, giving rise to great pride, lacking wisdom and being foolish, not being good at observing, not cultivating generosity, nor enjoying it, being held by the miserly demon, not awakening to the suffering of old age, sickness, and death, which constantly follows one, creating various evil deeds, unable to confess and repent. When they are in their prime, their appearance and strength are abundant, their bodies are radiant and lustrous, washing away all impurities, and they constantly give rise to love and joy. When they are old, their limbs tremble, their skin is loose and wrinkled, many black spots appear, their lips are dry and cracked, their breath is panting and hurried, their hair becomes sparse and white, their teeth become sparse and fall out, sores and scabies grow on their bodies, their muscles waste away, their various sense organs become dull and blocked, their tendons become tight and cramped, their head and feet are almost touching, their gait is slow, and all parts of their body are as if bound. Wherever they want to go, they need to rely on the help of others. They no longer have the mind for singing, dancing, and playing, and they can no longer eat the finest delicacies. Even if they want to drink or eat something, their throat cannot swallow it. Their eyes cannot clearly distinguish the words they see. The things they want to say are not clear and understandable. Their breath is weak, and their breathing is not continuous. Saliva and mucus flow, and their urine and feces soil their bodies. Their abdomen is swollen and painful, and the sound of ** travels far. Only skin and bones remain, lying on their back.
臥在床。面現醜狀。生大恐怖。是時有風。觸肢節間。猶如針刺。痛不可忍。一切醫師。舍之而去。無量憂惱之所燒煮。一切愛樂悉為他有。一切珍財。咸盡棄捨。如霹靂火。破壞無餘。無所覺知。奄然長逝。剎那變異。令人怖懼。父母妻子。內外親屬。悲哽流淚。心腑痛裂。迭相號呼。舍我何去。于彼他世。獨一而往。猶如幼商無其侔侶。入大黑暗。趣大險難。墮大深坑。沒大苦海。無歸無救。無所依止。琰摩使者。黑夜母天。怒目利牙。丑狀可畏。憤怒叱責。縶縛而去。其疾如風。至琰摩所。生不崇善。死歸苦處。無量鋒刃。從空而下。斫刺身份。斷壞肢節。剖心割舌。血肉交潰。手足指節。截而棄擲。唯有筋骨。連持不散。受大苦惱。尋即悶絕。業風所吹。倏爾還活。長時受苦。業盡得脫。
若諸眾生。信順佛語。樂作福業。利益安樂一切眾生。隨其所須。而能給與。于寒凍者與其炎燠。于煩熱者為作清涼。于渴乏者汲以清泉。于饑喂者施之飲食。溺河流者濟之船筏。無居止者給其舍宅。于貧窮者賜之財帛。于諍訟者勸令和順。于獨行者為作儕侶。于病苦者示之良藥服令輕安。為蛇螫者真言加持消除其毒。恃我慢者授以智劍令自調伏。各悉令得安隱快樂。若能如是。利樂眾生。現在即得如意福報。於他世
【現代漢語翻譯】 現代漢語譯本：
臥于床上，面容顯現醜陋之狀，心中產生極大的恐怖。這時有風吹來，觸及肢體關節之間，猶如針刺一般，疼痛難忍。所有的醫生都離他而去。無量的憂愁煩惱煎熬著他，一切的喜愛和快樂都歸於他人所有，一切珍貴的財物，全部被拋棄捨離，如同被霹靂之火擊中，破壞殆盡，毫無知覺，奄奄一息地長逝而去。剎那間的變化，令人感到恐懼。父母妻子，內外親屬，悲傷哽咽，淚流滿面，心如刀絞，互相呼喊著：『捨棄我們到哪裡去啊？』在那另一個世界，獨自一人前往，猶如年幼的商人沒有同伴，進入巨大的黑暗，走向巨大的危險，墜入巨大的深坑，沒入巨大的苦海，無所歸依，無所救助，無所依靠。閻摩（Yama，掌管死亡的神）的使者，黑夜的母神，怒目圓睜，露出鋒利的牙齒，面容醜陋可怖，憤怒地叱責，捆綁著他離去，速度快如疾風。到達閻摩（Yama，掌管死亡的神）那裡，因為生前不崇尚善良，死後只能歸於痛苦之處。無數的鋒利刀刃，從空中落下，砍斫刺殺他的身體，截斷破壞他的肢體關節，剖開他的心，割斷他的舌頭，血肉交織潰爛。手足的指節，被截斷並丟棄，只有筋骨，連線著保持不散。承受著巨大的苦惱，隨即昏悶過去。被業力之風吹動，忽然又活了過來，長時間地遭受痛苦，直到業力消盡才能解脫。
如果各位眾生，信奉順從佛的教誨，樂於行作福德善業，利益安樂一切眾生，隨著他們的需求，而能給予幫助。對於寒冷凍僵的人給予溫暖，對於煩躁炎熱的人給予清涼，對於口渴乏力的人汲取清澈的泉水，對於飢餓的人施捨飲食，對於溺水河流的人給予船隻竹筏，對於沒有居所的人給予房舍住宅，對於貧窮的人賜予財物，對於爭訟的人勸導和睦順從，對於獨自行走的人為他尋找同伴，對於生病痛苦的人指示良藥，服用后使他感到輕鬆安寧，對於被蛇咬傷的人用真言加持消除他的毒素，對於傲慢自大的人授予智慧之劍使他自我調伏。使他們都能夠得到安穩快樂。如果能夠這樣利益安樂眾生，現在就能得到如意的福報，在來世...
【English Translation】 English version:
Lying on the bed, his face showing an ugly appearance, he experiences great terror. At this time, a wind blows, touching the joints of his limbs, like needles piercing him, the pain unbearable. All the doctors abandon him and leave. Boundless worries and afflictions burn and torment him. All his loves and joys belong to others. All his precious wealth is completely abandoned and discarded, as if struck by a thunderbolt, destroyed without remainder, without any awareness, he breathes his last and passes away. The instantaneous change is frightening. Parents, wife, inner and outer relatives, sob and weep, tears streaming down their faces, their hearts aching, calling out to each other: 'Where are you leaving us to go?' In that other world, he goes alone, like a young merchant without companions, entering great darkness, heading towards great danger, falling into a great pit, sinking into a great sea of suffering, without refuge, without help, without support. The messengers of Yama (the lord of death), the mother of the dark night, with glaring eyes, bared sharp teeth, a hideous and frightening appearance, angrily scold and bind him, taking him away with the speed of wind. Arriving at Yama's (the lord of death) place, because he did not revere goodness in life, he returns to a place of suffering in death. Countless sharp blades descend from the sky, hacking and stabbing his body, severing and destroying his limbs and joints, splitting his heart, cutting out his tongue, blood and flesh mingling and decaying. The finger joints of his hands and feet are cut off and discarded, only the sinews and bones remain, holding him together without scattering. He endures great suffering, and then immediately faints. Blown by the wind of karma, he suddenly comes back to life, enduring suffering for a long time, until his karma is exhausted and he is liberated.
If all sentient beings believe and follow the Buddha's teachings, delight in performing meritorious deeds, benefiting and bringing peace and happiness to all sentient beings, providing whatever they need. To those who are cold and freezing, give warmth; to those who are hot and agitated, create coolness; to those who are thirsty and weak, draw clear spring water; to those who are hungry, offer food and drink; to those drowning in rivers, provide boats and rafts; to those without shelter, give houses and dwellings; to those who are poor, bestow wealth; to those who are in disputes, encourage harmony and obedience; to those who walk alone, find them companions; to those who are sick and suffering, show them good medicine, so that they may take it and feel light and peaceful; for those bitten by snakes, use true words to bless and eliminate the poison; to those who are arrogant, give them the sword of wisdom to subdue themselves. May all be able to obtain peace and happiness. If one can benefit and bring happiness to sentient beings in this way, one will receive the desired blessings in this life, and in the next life...
中。唯此福業。為其伴侶。為歸為救。為所依止。
若諸眾生。慣習慳業。于勝福田。不能惠施。設佛弟子如優波離。來化彼人。心亦不喜。不信施福。能招樂報。集積罪惡。后受輪迴。設得為人。生下劣族。或屠殺家。或除糞家。造車。作㲲。捕魚。窯師。耕夫。織者。作剃髮人。染浣衣人諸不善處。衣食弊乏。為他役使。手足皴裂。多苦多求。日無少暇。復為諸病之所纏縛。疥癩。瘡癬。痔瘺。癰疽。嗽瘧。瀉痢。癲狂。熱病。如是等疾。逼惱其身。羸瘦憔悴。手足攣躄。唇口喎斜。頭髮髼亂。兩目流淚。下色求人。著破弊衣。拖挽而進。或復遺棄。亦不覺知。為風所吹。形體裸露。坐臥糞壤。猶為自娛。自拔其發。殊無慚恥。語往來者。顧我何為。或持破器。遍經里巷。得少殘食。以自活命。百千蠅蟲。競來叢唼。內外垢穢。眾所惡賤。由不善因之所招集。自作惡行。復教他作。是人則為苦惱之藏。是故世尊常以大悲。憐念一切。使令發心。決定悔過。速令解脫諸惡過患。
此經中說。唯自修作正行福業。能招人天富樂勝報。是故比丘。受持此經。為人演說。如說修行。則令自他福蓋成就。
爾時世尊住王舍城。迦蘭陀竹園。時提婆達多。極大愚癡。以惡毒心。損害佛法。為作百千障礙留難
【現代漢語翻譯】 現代漢語譯本：只有這福德善業，才是他們的伴侶，是他們的歸宿，是他們的救助，是他們所依賴的。
如果這些眾生，習慣於吝嗇的行為，對於殊勝的福田，不能夠佈施。即使是佛陀的弟子如優波離（Upali，佛陀十大弟子之一，持戒第一），來教化他們，他們的內心也不會感到歡喜，不相信佈施的福報能夠招來快樂的果報，積累罪惡，死後遭受輪迴。即使能夠得到人身，也會出生在低賤的種族，或者屠宰之家，或者清除糞便之家，或者製造車輛，或者製作毛毯，或者捕魚，或者窯匠，或者耕夫，或者織布者，或者做剃頭的人，或者染洗衣服的人等不好的地方。衣食匱乏，被他人役使，手腳面板粗糙開裂，多受苦難而多方求索，一天沒有一點空閑，又被各種疾病所纏繞，如疥瘡、癩病、瘡癬、痔瘡、瘺管、癰疽、咳嗽瘧疾、腹瀉痢疾、癲狂、熱病等等。這些疾病逼迫惱亂他們的身體，使他們變得瘦弱憔悴，手腳彎曲不能伸直，嘴唇歪斜，頭髮蓬亂，兩眼流淚，低聲下氣地向人乞求，穿著破爛的衣服，拖著腳步前進，或者被遺棄，也不知道。被風吹動，形體暴露，坐在或躺在糞土之中，還以此為樂。自己拔自己的頭髮，一點也沒有慚愧羞恥之心，對來往的人說，看我做什麼。或者拿著破碗，走遍街巷，得到少許殘羹剩飯，用來維持生命。成百上千的蒼蠅蚊蟲，爭先恐後地飛來叮咬。身體內外骯髒污穢，被眾人厭惡鄙視。這是由不善的因所招集的。自己做惡行，又教他人做惡行，這種人就是苦惱的倉庫。所以世尊常常以大慈悲心，憐憫一切眾生，使他們發起善心，決心懺悔過錯，迅速使他們解脫各種罪惡過患。
這部經中說，只有自己修作正當的善行福業，才能招來人天富裕快樂的殊勝果報。所以比丘（bhiksu，出家受具足戒的男性佛教徒），受持這部經，為他人演說，按照經中所說的去修行，就能使自己和他人成就福德。
當時，世尊住在王舍城（Rajagrha）的迦蘭陀竹園（Kalandaka Venuvana）。當時，提婆達多（Devadatta，佛陀的堂弟，佛教史上著名的叛徒）極其愚癡，以惡毒的心，損害佛法，製造各種各樣的障礙和留難。
【English Translation】 English version: Only this meritorious karma is their companion, their refuge, their salvation, and their support.
If these sentient beings are accustomed to stinginess and are unable to give alms in the fields of supreme merit, even if a disciple of the Buddha such as Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) comes to teach them, their hearts will not rejoice. They do not believe that the merit of giving can bring about happy rewards. They accumulate evil deeds and suffer in the cycle of rebirth after death. Even if they are reborn as humans, they will be born into lowly families, such as those of butchers, scavengers, cart makers, blanket makers, fishermen, potters, farmers, weavers, barbers, or laundrymen – all unfavorable places. Their clothing and food are meager, they are enslaved by others, their hands and feet are chapped and cracked, they suffer much and seek much, with no leisure time in the day. They are also afflicted by various diseases, such as scabies, leprosy, sores, fistulas, tumors, coughs, malaria, diarrhea, madness, and fever. Such diseases torment their bodies, making them thin and emaciated, with crippled hands and feet, crooked lips, disheveled hair, and tearful eyes. They humbly beg from others, wearing tattered clothes and dragging themselves forward, or they are abandoned and unaware. Blown by the wind, their bodies are exposed, and they sit or lie in filth, yet they find pleasure in it. They pull out their own hair, without any sense of shame, and say to passersby, 'Why do you look at me?' Or they carry broken bowls, wandering through streets and alleys, obtaining meager scraps of food to sustain their lives. Hundreds of thousands of flies and insects swarm around them, biting and feeding. They are filthy inside and out, despised and loathed by all. This is all brought about by unwholesome causes. They commit evil deeds themselves and teach others to do so. Such people are a storehouse of suffering. Therefore, the World-Honored One always has great compassion and pities all beings, causing them to generate good intentions, resolve to repent of their faults, and quickly liberate them from all evil transgressions.
This sutra says that only by cultivating righteous conduct and meritorious deeds can one obtain the supreme rewards of wealth and happiness in the human and heavenly realms. Therefore, a bhiksu (a Buddhist monk who has taken full ordination) who upholds this sutra and expounds it to others, practicing as it says, will enable both himself and others to achieve a canopy of merit.
At that time, the World-Honored One was dwelling in the Kalandaka Venuvana (Kalandaka Bamboo Grove) in Rajagrha (Royal City). At that time, Devadatta (Buddha's cousin, a notorious figure in Buddhist history for his schismatic actions) was extremely foolish and, with a malicious heart, harmed the Buddha's Dharma, creating all kinds of obstacles and difficulties.
。不能動亂佛一毛端。即時語彼阿阇世王。當出嚴敕。宣佈城中。不得一人往詣佛所。及以飲食。而為供養。當知瞿曇則無所得。必當舍此。遠適他國。王聞是說。信而從之。時彼城中諸優婆塞。知是事已。咸曰。苦哉。今王舍城。無有主宰。如來出世。難得值遇。如優曇缽羅花。云何大王信受邪師。不聽我等往詣供養。不許如來攝受我輩。尊者阿難陀。聞是語已。即往白佛。佛語之曰。我豫知已。奚必軫慮。於我法中。未嘗有一聲聞弟子。有所闕乏。況我身耶。時佛世尊。放大光明。照王舍城。皆令清凈。觸斯光者。身心泰然。是時帝釋睹佛光明。以天眼觀。知其所由。發大勇猛。現大威德。為大檀越。興大供養。
福蓋正行所集經卷第二 大正藏第 32 冊 No. 1671 福蓋正行所集經
福蓋正行所集經卷第三
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
爾時帝釋天主白佛言。世尊。唯愿安住此王舍城。我當供給飲食衣服。臥具醫藥。令無所乏。佛言。天主。且止斯事。有諸人民。以清凈心。咸欲於我興其福業。是時帝釋復白佛言。唯愿於此。五夏安居。受我供養。作是說已。佛復止之。帝釋復言我今請佛。五日供養。唯愿大
【現代漢語翻譯】 現代漢語譯本：不能擾亂佛陀一絲一毫。（佛）隨即告訴阿阇世王（Ajatasattu，梵文：अजातशत्रु，未生怨，意為出生前就帶有怨恨的人）：『應當頒佈嚴厲的命令，宣告城中，不得有一人前往佛陀處，以及用飲食來供養。（你）應當知道喬達摩（Gautama，釋迦牟尼佛的姓）將一無所得，必定會捨棄這裡，遠去其他國家。』國王聽了這些話，信以為真，並照著做了。當時城中的各位優婆塞（upasaka，梵文：उपासक，男居士，指在家信佛的男子）知道這件事後，都說：『太痛苦了！現在王舍城（Rajagrha，梵文：राजगृह，意為國王的住所）沒有了主宰。如來（Tathagata，梵文：तथागत，佛的稱號之一，意為如實而來者）出世，難以值遇，如同優曇缽羅花（udumbara，梵文：उडुम्बर，一種稀有的花，象徵佛的出現）一般。為何大王會聽信邪師的話，不讓我們前往供養，不允許如來攝受我們這些人呢？』尊者阿難陀（Ananda，梵文：आनन्द，意為歡喜）聽到這些話后，就去稟告佛陀。佛陀對他說：『我早已預知此事，何必憂慮呢？在我的教法中，從未有一個聲聞（sravaka，梵文：श्रावक，聽聞佛法而修行的弟子）弟子有所缺乏，更何況是我自己呢？』當時佛陀世尊，放出大光明，照耀王舍城，使一切都清凈。接觸到這光明的人，身心都感到安泰。這時帝釋（Indra，梵文：इन्द्र，天神之王）看到佛陀的光明，用天眼觀察，知道其中的緣由，發出大勇猛，展現大威德，成為大施主，興辦大供養。 《福蓋正行所集經》卷第二 大正藏第32冊 No. 1671 《福蓋正行所集經》
《福蓋正行所集經》卷第三
龍樹菩薩（Nagarjuna，梵文：नागार्जुन，佛教大乘中觀學派的創始人）集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
這時帝釋天主（Indra，梵文：इन्द्र，天神之王）對佛陀說：『世尊，希望您能安住在王舍城（Rajagrha，梵文：राजगृह，意為國王的住所），我將供給您飲食、衣服、臥具、醫藥，使您一無所缺。』佛陀說：『天主，暫且停止此事。有許多人民，以清凈的心，都想為我興辦福業。』這時帝釋再次對佛陀說：『希望您能在這裡安居五夏（Vassa，梵文：वर्षा，雨季），接受我的供養。』說完這些話后，佛陀再次制止了他。帝釋又說：『我現在懇請佛陀，接受我五日的供養，希望您能大發慈悲。』
【English Translation】 English version: 'Do not disturb even a single hair of the Buddha.' (He) then immediately said to King Ajatasattu (Ajatasattu, Sanskrit: अजातशत्रु, meaning 'one who has enmity from birth'): 'You should issue a strict edict, announcing throughout the city that no one is allowed to go to the Buddha's place, nor offer food and drink. (You) should know that Gautama (Gautama, the Buddha's family name) will gain nothing and will surely abandon this place and go far away to other countries.' The king heard these words, believed them, and acted accordingly. At that time, the upasakas (upasaka, Sanskrit: उपासक, male lay devotees) in the city, knowing this matter, all said: 'How painful! Now Rajagrha (Rajagrha, Sanskrit: राजगृह, meaning 'the king's residence') has no ruler. It is difficult to encounter the appearance of a Tathagata (Tathagata, Sanskrit: तथागत, one of the Buddha's titles, meaning 'one who comes thus') in the world, like the udumbara flower (udumbara, Sanskrit: उडुम्बर, a rare flower, symbolizing the appearance of a Buddha). Why does the great king believe in evil teachers, not allow us to go and make offerings, and not allow the Tathagata to receive us?' The Venerable Ananda (Ananda, Sanskrit: आनन्द, meaning 'bliss') heard these words and went to inform the Buddha. The Buddha said to him: 'I already knew this, why worry? In my Dharma, there has never been a sravaka (sravaka, Sanskrit: श्रावक, a disciple who practices by hearing the Dharma) disciple who lacked anything, let alone myself.' At that time, the World Honored One, the Buddha, emitted great light, illuminating Rajagrha, making everything pure. Those who touched this light felt peace and well-being in body and mind. At this time, Indra (Indra, Sanskrit: इन्द्र, the king of the gods) saw the Buddha's light, observed with his divine eye, and knew the reason. He generated great courage, displayed great power, became a great benefactor, and initiated great offerings.' The Sutra Collected by Fukai Zhengxing, Volume 2 Taisho Tripitaka Volume 32, No. 1671, The Sutra Collected by Fukai Zhengxing
The Sutra Collected by Fukai Zhengxing, Volume 3
Collected by Nagarjuna (Nagarjuna, Sanskrit: नागार्जुन, the founder of the Madhyamaka school of Mahayana Buddhism)
Translated by the Tripitaka Master Richan, the Chao San Da Fu Shi Honglu Qing Xuan Fan Da Shi, a Purple-Robed Shramana, and others, by Imperial Order
At that time, Indra (Indra, Sanskrit: इन्द्र, the king of the gods), the lord of the devas, said to the Buddha: 'World Honored One, I wish that you would stay in this Rajagrha (Rajagrha, Sanskrit: राजगृह, meaning 'the king's residence'), and I will provide you with food, clothing, bedding, and medicine, so that you will lack nothing.' The Buddha said: 'Lord of the devas, stop this matter for now. There are many people who, with pure hearts, wish to perform meritorious deeds for me.' At that time, Indra again said to the Buddha: 'I wish that you would stay here for five Vassa (Vassa, Sanskrit: वर्षा, rainy season) retreats and receive my offerings.' After saying these words, the Buddha stopped him again. Indra then said: 'I now request the Buddha to accept my offerings for five days, I hope you will be greatly compassionate.'
慈受我虔請。爾時世尊。愍惻天主。現福力故。令于未來。善因相續。默然許可。於時帝釋知佛受請。心大忻悅。即還天宮。召集工巧敏匠天子。而謂之曰。卿等當知。我今欲于王舍城。迦蘭陀竹園。建大精舍。嚴辦四事。供養如來。及諸弟子。汝當持取最上摩尼。金銀琉璃。珊瑚玻璃。帝青寶等。詣彼造作殊勝清凈廣大宮殿。要如天中。等無有異。是諸天子盡意工巧。造立宮殿。廊廡柱栿。戶牖欄檻。悉以眾寶。間錯莊嚴。如千日光。更相顯照。復以雕飾諸妙珍禽。真珠花鬘。綜雜羅列。燒微妙香。散眾名華。氤氳普薰。靡不周遍。又復造作重門樓閣。峻峙嚴麗。亦以百寶。而裝校之。諸妙摩尼。以為其戶。彼諸寶柱。一一皆用金剛諸珍。而共合成。無數寶鑑。凈無瑕垢。懸掛空中。如百千月。復以镕金。作三足床。殊妙天衣。以敷其上。又復刻成眾妙天女。容止端雅。如能往來。手持蓮花。而以奉獻。妙玻璃寶。以甃其地。有妙池沼。蓮華莊嚴。黃金為葉。綠寶為干。無數天女。住立其中。作眾伎樂。而為供養。表剎高顯。懸眾繒幡。迴旋空中。遠邇皆睹。有諸力士。守護闬閎。持青寶杖。行列左右。處處皆植曼陀羅華。龍自在華。芬馥開榮。繽紛于地。翠葉交映。時飄香風。有諸天子。形體光潔。顏貌熙怡。游
【現代漢語翻譯】 現代漢語譯本： 慈悲的世尊啊，我虔誠地邀請您。 這時，世尊憐憫帝釋（Śakra-devānām-Indra，天主的名字），爲了示現他的福德威力，使未來的善因能夠相續不斷，所以默然地答應了他的請求。 當時，帝釋知道佛陀接受了他的邀請，心中非常歡喜，立刻返回天宮，召集了那些手藝精巧的天子們，對他們說：『你們應當知道，我現在想在王舍城（Rājagṛha）的迦蘭陀竹園（Kalandaka Venuvana）建造一座宏偉的精舍（Vihāra），準備好各種供養，來供養如來（Tathāgata）和他的弟子們。你們應當拿取最上等的摩尼寶珠（maṇi），金、銀、琉璃（vaiḍūrya），珊瑚（pravāla），玻璃（kāca），帝青寶（indranīla）等等，到那裡去建造一座殊勝、清凈、廣大的宮殿，一定要像天宮一樣，沒有任何差別。』 這些天子們竭盡他們的工藝技巧，建造了這座宮殿，宮殿的走廊、廂房、柱子、棟樑、門窗、欄桿，都用各種寶物交錯裝飾，像千道日光一樣，互相輝映。又用雕刻的各種美妙的珍禽、珍珠花鬘，綜合羅列，焚燒微妙的香，散佈各種名貴的花，香氣瀰漫，無處不到。又建造了重重疊疊的門樓和樓閣，高聳挺拔，莊嚴華麗，也用各種寶物來裝飾它們。各種美妙的摩尼寶珠，被用來做成宮殿的門。那些寶柱，每一根都用金剛（vajra）和各種珍寶共同合成。無數的寶鏡，乾淨沒有瑕疵，懸掛在空中，像成百上千的月亮一樣。又用熔化的黃金，做成三足的床，用殊勝美妙的天衣鋪在上面。又雕刻成各種美妙的天女，容貌端莊文雅，好像能夠來往行走一樣，手裡拿著蓮花，用來奉獻。 用美妙的玻璃寶來鋪地。有美妙的池沼，用蓮花莊嚴，黃金做成葉子，綠寶石做成蓮花的莖。無數的天女，站立在其中，演奏各種樂器，用來供養。高高的表剎（Indrakīla）聳立著，懸掛著各種絲綢幡旗，在空中迴旋飄動，遠處近處的人都能夠看到。有各種力士，守護著宮殿的大門，手持青色的寶杖，排列在左右。到處都種植著曼陀羅華（mandārava）和龍自在華（nāgavṛkṣa），芬芳盛開，繽紛地落在地上，翠綠的葉子交相輝映，時時飄來陣陣香風。有各種天子，形體光明潔凈，容顏和悅喜悅，在其中游玩。
【English Translation】 English version: I, with reverence, beseech the World-Honored One. At that time, the World-Honored One, out of compassion for Śakra-devānām-Indra (Lord of the Devas), and to manifest his power of merit, allowing good causes to continue in the future, silently granted his request. Then, Śakra, knowing that the Buddha had accepted his invitation, was greatly pleased. He immediately returned to the heavenly palace and summoned the skillful artisan devas, saying to them, 'You should know that I now wish to build a grand Vihāra (monastery) in the Kalandaka Venuvana (Bamboo Grove) in Rājagṛha (Royal City), preparing all kinds of offerings to offer to the Tathāgata (Thus Come One) and his disciples. You should take the finest maṇi jewels, gold, silver, vaiḍūrya (lapis lazuli), pravāla (coral), kāca (glass), indranīla (sapphire), and so on, and go there to build a magnificent, pure, and vast palace, which must be like the heavenly palace, without any difference.' These devas exhausted their craftsmanship, constructing the palace with corridors, side rooms, pillars, beams, doors, windows, and railings, all adorned with various treasures, intermingled and shining like a thousand suns. They also used carved exquisite precious birds and pearl garlands, arranged in a complex array, burning subtle incense and scattering various famous flowers, with fragrance pervading everywhere. Furthermore, they built layers of gate towers and pavilions, towering and magnificent, also decorated with hundreds of treasures. Various wonderful maṇi jewels were used to make the doors of the palace. Each of the precious pillars was made of vajra (diamond) and various treasures combined. Countless precious mirrors, clean and without blemish, were hung in the air, like hundreds and thousands of moons. They also made three-legged beds of molten gold, covered with exquisite heavenly garments. They also carved various wonderful celestial maidens, with dignified and elegant appearances, as if they could come and go, holding lotus flowers in their hands to offer. The ground was paved with wonderful glass treasures. There were wonderful ponds, adorned with lotus flowers, with leaves made of gold and stems made of emeralds. Countless celestial maidens stood within, playing various musical instruments as offerings. Tall Indrakīla (flagpoles) stood high, with various silk banners hanging, swirling in the air, visible to people far and near. Various strong men guarded the gates of the palace, holding blue gem staffs, lined up on the left and right. Everywhere were planted mandārava (coral tree) flowers and nāgavṛkṣa (ironwood) flowers, blooming fragrantly, scattered colorfully on the ground, with lush green leaves intermingling, and fragrant breezes blowing from time to time. Various devas, with bright and clean bodies and joyful faces, wandered within.
憩其下。又諸天女。姝妙無比。徐步鳴珰。聲韻和雅。諸藥叉女。嬉遊林內。美目四盼。遺花墜香。有諸龍象。徐行林中。舉鼻嚙枝。宛轉為戲。及諸飛禽。其羽五色。鼓翼自若。喙啄花葩。復以金籠。置妙鸚鵡。美音清巧。其舌如簧。復有河源。清泠可愛流泉激響。蛙黽驚避。又有廣大清凈池沼。七寶雜廁。以為階岸。其水彌滿。澄湛無垢。優缽羅花。酤牟那花。行列開敷。眾色相雜。翡翠鸂𪄪。翔集其中。有諸戲魚。往來游泳。騰躍翻浪。鷗鷺驚翥。復有水鳥。鸛鶴𠒎雁。舉聲嘹唳。人所樂聞。于池四岸。有劫波木。柔條拂水。生清涼風。叢植諸花。修藤滋布。枝葉繁盛。其香遠聞。有諸遊蜂。競采其蕊。發聲微響。猶如詠歌。復有金河。周匝圍繞。流注園囿。縈䊸不絕。時諸人民。迭相呼籲。親屬朋友。咸共往觀。有諸仕族。富樂莊嚴。僕從雍容。執持幰蓋。作諸伎樂。具設肴膳。遊行周覽。心無厭舍。其地柔軟。如兜羅綿。徘徊往來。足無疲惰。如是最勝廣大園林。清凈池沼。唯除天中余無及者。
是時工巧諸天子等。所作已辦。即詣天宮。前白帝釋。聞是說已。心生忻慶。得未曾有。即與無量百千天子。前後圍繞。作眾伎樂。簫笛箜篌。琴瑟鼓吹。一時具奏。從空而下。時彼天主。身出光明。照諸山
【現代漢語翻譯】 現代漢語譯本 他們在那樹下休息。還有那些天女（Devakanya），美麗無比，緩緩走動，身上的玉飾發出清脆的響聲，聲音和諧而優雅。藥叉女（Yakshini）們在林中嬉戲，美麗的眼睛四處張望，不小心讓花朵掉落，香氣散發。還有那些龍象（Naga elephant），緩緩地在林中行走，抬起鼻子啃咬樹枝，婉轉地嬉戲。以及那些飛鳥，羽毛五彩斑斕，拍打著翅膀自由自在，用嘴啄食花朵。又用金籠子，裝著美麗的鸚鵡，聲音美妙而清脆，它們的舌頭就像簧片一樣。還有河流的源頭，清澈而可愛，流動的泉水發出響聲，青蛙和水黽都驚慌躲避。還有廣闊而清凈的池沼，用七寶（Sapta-ratna）混合裝飾，作為臺階和岸邊。池水瀰漫，清澈而沒有污垢。優缽羅花（Utpala，藍色蓮花），酤牟那花（Kumuda，白色睡蓮）成行開放，各種顏色相互交雜。翡翠鳥和鸂𪄪（Mandarin Duck）在其中飛翔聚集。還有各種嬉戲的魚兒，往來游泳，騰躍翻滾，鷗鷺驚飛。還有水鳥，鸛、鶴、𠒎雁（various water birds），發出響亮的聲音，人們喜歡聽。在池塘的四岸，有劫波木（Kalpa tree），柔軟的枝條拂過水麵，產生清涼的風。叢生種植各種花朵，修長的藤蔓滋生蔓延，枝葉繁茂，香氣遠播。還有各種遊動的蜜蜂，爭相採摘花蕊，發出微小的聲音，就像在唱歌一樣。還有金色的河流，環繞四周，流注入園林，縈繞不斷。這時，人們互相呼喚，親屬朋友，都一起前往觀看。還有那些士族，富裕而莊嚴，僕從眾多而雍容，拿著傘蓋，演奏各種樂器，準備各種美味的食物，**周覽，心中沒有厭倦。那裡的土地柔軟，就像兜羅綿（Tula，柔軟的棉花）一樣，徘徊往來，腳也不會感到疲倦。像這樣最殊勝廣大的園林，清凈的池沼，只有天界才有，其他地方無法相比。 這時，工巧諸天子（Devaputra）等，所做的事情已經完成，就前往天宮，向前稟告帝釋（Indra）。帝釋聽到這些話后，心中感到欣喜，得到了前所未有的快樂。於是與無量百千的天子，前後圍繞，演奏各種樂器，簫、笛、箜篌（Kangling）、琴、瑟、鼓、吹，一時一起演奏，從空中降落。這時，那位天主（Devadhideva），身上發出光明，照亮了群山。
【English Translation】 English version They rested beneath it. And also the goddesses (Devakanya), incomparably beautiful, walked slowly, their jade ornaments jingling, the sounds harmonious and elegant. The Yakshini goddesses (Yakshini) frolicked within the forest, their beautiful eyes looking all around, inadvertently letting flowers fall and fragrance spread. There were also Naga elephants (Naga elephant), walking slowly in the forest, raising their trunks to nibble at branches, playfully twisting and turning. And the birds, their feathers of five colors, flapping their wings freely, pecking at the blossoms. Moreover, in golden cages were placed exquisite parrots, their voices beautiful and clear, their tongues like reeds. There was also the source of a river, clear and lovely, the flowing spring water resounding, frogs and water striders startled and fleeing. There were also vast and pure ponds and marshes, adorned with a mixture of seven treasures (Sapta-ratna), serving as steps and banks. The water was abundant, clear and without impurity. Utpala flowers (Utpala, blue lotus), Kumuda flowers (Kumuda, white water lily) bloomed in rows, various colors intermingling. Kingfishers and Mandarin Ducks (Mandarin Duck) flew and gathered among them. There were playful fish, swimming back and forth, leaping and turning over the waves, gulls and egrets startled and soaring. There were also water birds, storks, cranes, and various geese (various water birds), raising their voices loudly, pleasing to the ears of people. On the four banks of the pond, there were Kalpa trees (Kalpa tree), their soft branches brushing the water, generating cool breezes. Various flowers were planted in clusters, slender vines grew and spread, branches and leaves flourishing, their fragrance spreading far and wide. There were bees, competing to gather pollen, making subtle sounds, like singing. There was also a golden river, encircling all around, flowing into the gardens, winding continuously. At that time, people called out to each other, relatives and friends, all went together to see. There were also aristocratic families, wealthy and dignified, with numerous and graceful servants, holding parasols, playing various musical instruments, preparing various delicious foods, **surveying all around, their hearts without weariness. The ground there was soft, like Tula cotton (Tula, soft cotton), wandering back and forth, their feet without fatigue. Such a supremely excellent and vast garden, pure ponds and marshes, only existed in the heavens, unmatched elsewhere. At this time, the artisan gods (Devaputra), having completed their work, went to the heavenly palace, and reported to Indra (Indra). Having heard these words, Indra felt joy in his heart, and obtained unprecedented happiness. Thus, with countless hundreds of thousands of gods surrounding him, playing various musical instruments, flutes, pipes, harps (Kangling), zithers, drums, and trumpets, all playing together at once, they descended from the sky. At this time, that lord of the gods (Devadhideva), emitted light from his body, illuminating the mountains.
川。皆悉盈爛。戴摩尼冠。諸珍嚴瑩。其光晃耀。如日盛明。面貌端嚴。額廣平正。其目紺長。鼻修高直。頤頰鮮白。紅潤無比。耳帶寶珰。頸垂纓珞。指環臂釧。眾寶所成。展轉舒光。其猶珂月。形儀挺特。常如盛年。修短充實。各得其宜。公酤摩香。及多摩羅跋旃檀香。以涂其身。柔軟光澤。手指纖圓。甲如銅葉。發語巧妙。清徹遠聞。如迦陵音。聽者無厭。復以上妙奇絕細㲲。研金飾之。以為其服。諸妙珍琦。為其束帶。眾寶間錯。成光明聚。復以天上諸妙花鬘。以嚴其身。周匝垂委。行步平正。猶如象王。進止優遊。不假扶掖。時諸人民。咸獲瞻奉。懷瞋恚者。即生歡悅。起怨惡者。即發慈心。妉睡眠者。即得惺寤。是時天主至彼園已。遍觀所作。皆悉如意。踴躍無量。乃易舊稱迦蘭陀。名為歡喜園。即以上妙眾色茵褥。遍覆其地。復以金銀。真珠摩尼。帝青琉璃。末啰迦寶。為高廣座。請佛世尊。安處其上。眾寶為幾。以承其足。五色繒線。設為眾位。命諸比丘。亦各就坐。是時天主合掌恭敬。尊重讚歎。頂禮佛足。具設天中上饌美味。是時如來舒金色臂。如象王鼻。而受其食。食已置缽。盥掌澡漱。安住威儀。寂然清凈。時彼天主。與諸眷屬。生希有心。樂欲聞法。自處卑座。專注肅然。爾時世尊。以大
【現代漢語翻譯】 現代漢語譯本 遍佈整個河流，都充滿了光輝燦爛的景象。他們頭戴摩尼寶冠（一種珍貴的寶物），各種珍寶裝飾得晶瑩剔透，光芒四射，如同太陽的光輝一樣明亮。他們的面容端正莊嚴，額頭寬闊平坦，眼睛深邃修長，鼻樑高挺筆直，面頰潔白紅潤，無比鮮艷。耳朵上佩戴著寶珰（耳飾），脖子上垂掛著瓔珞（項鍊），手指上戴著指環，手臂上戴著臂釧（臂環），都是用各種珍寶製成，閃耀著光芒，如同美麗的月亮。他們的身形挺拔特立，永遠保持著盛年的狀態，身材比例勻稱，恰到好處。他們用公酤摩香（一種香料）以及多摩羅跋旃檀香（一種檀香）塗抹身體，肌膚柔軟光滑。手指纖細圓潤，指甲如同銅葉般光亮。他們說話巧妙動聽，聲音清澈洪亮，能夠傳到很遠的地方，如同迦陵頻伽鳥（一種美妙的鳥）的聲音一樣，聽的人不會感到厭倦。他們還用極其精美細緻的細㲲（一種絲織品），用金子裝飾，作為他們的衣服。各種珍奇的珠寶，作為他們的束帶。各種寶物交錯鑲嵌，形成一片光明。他們還用天上的各種美妙花鬘（花環）來裝飾身體，花環環繞垂落。他們行走平穩端正，如同象王一樣。舉止從容優雅，不需要別人攙扶。當時，所有的人民都能夠瞻仰到他們的容貌，心懷嗔恚的人，立即生起歡喜之心；心懷怨恨的人，立即發起慈悲之心；昏昏欲睡的人，立即變得清醒。這時，天主（神）到達了那個花園，看到所有的佈置都如他所愿，感到無比歡喜，於是將迦蘭陀（花園原名）這個舊名稱，改為歡喜園。他用極其精美的各種顏色的茵褥（墊子），鋪滿了地面。又用金、銀、真珠、摩尼（寶珠）、帝青琉璃（一種琉璃）、末啰迦寶（一種寶石），製成高大寬廣的座位，恭請佛世尊（釋迦牟尼佛）安坐在上面。用各種寶物製成矮桌，用來承托佛的足。用五種顏色的絲線，設定了各種座位，命令各位比丘（出家人）也各自就坐。這時，天主合掌恭敬，尊重讚歎，頂禮佛足，準備了天界中最上等的美味佳餚。這時，如來（佛）伸出金色的手臂，如同象王的鼻子一樣，接受了食物。吃完食物后，放下缽，洗手漱口，保持著威嚴的儀態，寂靜清凈。當時，那位天主和他的眷屬們，生起了稀有之心，渴望聽聞佛法，自己坐在卑下的座位上，專注而肅穆。這時，世尊（釋迦牟尼佛），以大
【English Translation】 English version Everywhere in the river, all were filled with brilliant and splendid scenes. They wore crowns of Mani jewels (a precious treasure), adorned with various jewels that were crystal clear, shining brightly, like the bright light of the sun. Their faces were dignified and solemn, their foreheads broad and flat, their eyes deep and long, their noses high and straight, their cheeks fair and rosy, incomparably radiant. They wore jeweled earrings, and necklaces hung around their necks. Rings adorned their fingers, and armlets encircled their arms, all made of various treasures, radiating light like a beautiful moon. Their figures were tall and distinguished, always maintaining the prime of their lives, their bodies well-proportioned and fitting. They anointed their bodies with Guggulu fragrance (a type of fragrance) and Tamalapatra sandalwood (a type of sandalwood), making their skin soft and smooth. Their fingers were slender and round, their nails as bright as copper leaves. Their speech was skillful and pleasant, their voices clear and loud, able to reach far, like the sound of the Kalaviṅka bird (a beautiful bird), never tiring those who listened. They also used extremely exquisite and delicate fine silk, decorated with gold, as their clothing. Various rare and precious jewels served as their belts. Various treasures were interwoven, forming a gathering of light. They also used various wonderful flower garlands from the heavens to adorn their bodies, the garlands hanging all around. They walked steadily and upright, like an elephant king. Their movements were graceful and leisurely, not needing any support. At that time, all the people were able to behold their appearances, and those with anger in their hearts immediately felt joy; those with resentment immediately developed compassion; those who were drowsy immediately became awake. At this time, the Deva Lord (a deity) arrived at that garden, and seeing that all the arrangements were as he wished, he felt boundless joy, and changed the old name of Kalandaka (the original name of the garden) to Joyful Garden. He covered the ground with extremely exquisite and various colored cushions. He also used gold, silver, pearls, Mani jewels (precious gems), lapis lazuli, and Marakata jewels (a type of gemstone) to make tall and wide seats, respectfully inviting the Buddha, the World Honored One (Shakyamuni Buddha), to sit upon them. Tables made of various treasures were used to support the Buddha's feet. Five-colored silk threads were used to set up various seats, and he ordered the Bhikkhus (monks) to also take their seats. At this time, the Deva Lord joined his palms together in reverence, respectfully praised and admired the Buddha, bowed at the Buddha's feet, and prepared the finest delicacies from the heavens. At this time, the Tathagata (Buddha) extended his golden arm, like the trunk of an elephant king, and accepted the food. After eating the food, he put down his bowl, washed his hands and rinsed his mouth, maintaining a dignified demeanor, silent and pure. At that time, that Deva Lord and his retinue developed a rare mind, eager to hear the Dharma, and sat in humble seats, focused and solemn. At this time, the World Honored One (Shakyamuni Buddha), with great
方便。為說法要。贊施等行。示教利喜。令生信解。如是供養。經於四日。時阿阇世王。聞是事已。即升宮中最上樓閣。俯視諦觀。見佛世尊。及諸弟子。在竹林園。寂靜安隱。嚴設供養。作大佛事。是時國王。心生覺悟。悔過自責。我大愚癡。無智錯謬。造極重罪。如須彌山。今佛世尊。出現於世。具足廣大清凈功德。而我不能信受教誨。由此業緣。必墮苦處。彼諸天子。尚舍天中上妙欲樂。來詣佛所。我等云何不興善利。作是語已。即嚴寶駕。往詣佛所。頭面禮足。心懷憂惱。涕淚悲泣。懺謝先咎。時王舍城清信士女。高聲唱言。善哉國王。于佛法中。得大覺悟。我等今者同獲善利。是時國王鳴鐘宣令。召集一切大臣人民。及諸眷屬。而告之曰。我佛出世。難得遭遻。今既獲睹。當發凈心。供養恭敬。樂聞正法。即以上妙香花燈明。涂香末香。及諸花鬘。珍玩衣服。種種莊嚴。而為供養。作是事已。心大歡悅。是時如來以梵音聲。為彼時會。開示演說苦集滅道四聖諦法。無量人天。聞法解了。得真實見。時佛世尊。問諸比丘。汝等見是諸天人民。今於我前。廣大施設供養已不。時諸比丘。合掌頂上。嘆未曾有。唯然已見。佛言。於我法中。若人凈心。於他福業。生隨喜者。當知是人得不壞信。具凈智眼。
【現代漢語翻譯】 現代漢語譯本： 方便的時候，爲了宣揚佛法，讚歎佈施等善行，用各種方法引導、教化眾生，使他們心生歡喜，從而產生信仰和理解。就這樣持續供養了四天。當時阿阇世王（Ajatasattu，意為未生怨）聽到這件事後，就登上王宮最高的樓閣，向下仔細觀看，看見佛陀世尊（Buddha，覺悟者）和他的弟子們在竹林園（Bamboo Grove Monastery），安靜祥和地接受供養，舉行盛大的佛事。這時，國王心中有所覺悟，後悔自責道：『我真是太愚癡了，沒有智慧，犯下了像須彌山（Mount Sumeru，佛教宇宙觀中的聖山）一樣重的罪過。現在佛陀世尊出現在世間，具足廣大清凈的功德，而我卻不能信受他的教誨。因為這樣的業緣，必定會墮入痛苦的地方。那些天子（Devas，天神）尚且捨棄天界中美好的享樂，來到佛陀這裡，我們怎麼能不興起善念，行善事呢？』說完，就準備好華麗的車駕，前往佛陀所在的地方，以頭面禮拜佛足，心中充滿憂愁和懊惱，流著眼淚悲傷地哭泣，懺悔之前的過錯。當時王舍城（Rajagriha，古印度城市）的清信士女高聲說道：『太好了，國王能在佛法中得到大覺悟，我們今天也一同獲得了善利。』這時，國王鳴鐘宣告，召集所有大臣人民以及親屬，告訴他們說：『佛陀出世，很難遇到，現在既然有幸見到，應當發起清凈的心，供養恭敬佛陀，喜歡聽聞正法。』於是用上好的香花燈明，涂香末香，以及各種花鬘，珍貴的玩物衣服，種種莊嚴物品，來供養佛陀。做完這些事後，心中非常歡喜。這時，如來（Tathagata，佛陀的稱號之一）用清凈的聲音，為當時的集會，開示演說苦集滅道四聖諦（Four Noble Truths）的佛法。無數的人和天，聽聞佛法后理解了，得到了真實的見解。當時佛陀世尊問各位比丘（Bhikkhus，出家修行的僧人）：『你們看見這些天人和人民，現在在我面前，廣大的佈施供養了嗎？』各位比丘合掌舉過頭頂，讚歎說：『從未有過，確實看見了。』佛陀說：『在我的佛法中，如果有人以清凈的心，對於他人的福德善業，生起隨喜之心，應當知道這個人得到了不會壞失的信心，具備了清凈的智慧之眼。』
【English Translation】 English version: When it is convenient, for the sake of expounding the Dharma, praising acts of generosity and other virtuous deeds, guiding and teaching beings through various means, causing them to rejoice in their hearts, thereby generating faith and understanding. This offering continued for four days. At that time, King Ajatasattu (Ajatasattu, meaning 'unborn enemy') heard of this event and ascended to the highest pavilion in his palace, looking down intently. He saw the Buddha, the World-Honored One (Buddha, the Awakened One), and his disciples in the Bamboo Grove Monastery (Bamboo Grove Monastery), peacefully and serenely receiving offerings and conducting grand Buddhist ceremonies. At this moment, the king experienced awakening in his heart and repented with self-reproach, saying, 'I am truly foolish and lacking in wisdom, having committed sins as heavy as Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology). Now that the Buddha, the World-Honored One, has appeared in the world, possessing vast and pure merits, I am unable to believe and accept his teachings. Due to this karmic connection, I am destined to fall into suffering. Even those Devas (Devas, gods) are forsaking the exquisite pleasures of the heavens to come to the Buddha's presence. How can we not cultivate goodness and perform virtuous deeds?' Having spoken thus, he prepared a magnificent carriage and proceeded to the place where the Buddha was, prostrating himself with his head at the Buddha's feet, his heart filled with sorrow and remorse, weeping tears of grief, and repenting for his past transgressions. At that time, the faithful men and women of Rajagriha (Rajagriha, an ancient Indian city) exclaimed loudly, 'Excellent, the king has attained great awakening in the Buddha's Dharma, and we today have also gained good fortune together.' Then, the king rang the bell and proclaimed, summoning all ministers, people, and relatives, and told them, 'The appearance of a Buddha in the world is a rare occurrence. Now that we have the good fortune to see him, we should generate a pure heart, make offerings with reverence, and delight in hearing the true Dharma.' Thereupon, he used the finest fragrant flowers, lamps, incense, powdered incense, various garlands, precious ornaments, and clothing, and all kinds of adornments to make offerings to the Buddha. After doing these things, his heart was filled with great joy. At that time, the Tathagata (Tathagata, one of the titles of the Buddha) used a pure voice to expound the Four Noble Truths (Four Noble Truths) of suffering, its cause, its cessation, and the path to its cessation, for the assembly. Countless humans and gods, upon hearing the Dharma, understood it and attained true insight. Then, the Buddha, the World-Honored One, asked the Bhikkhus (Bhikkhus, monks who have left home to practice), 'Have you seen these gods and people now making vast offerings before me?' The Bhikkhus joined their palms together above their heads and exclaimed in admiration, 'It has never happened before, we have indeed seen it.' The Buddha said, 'In my Dharma, if someone with a pure heart rejoices in the meritorious deeds of others, know that this person has attained indestructible faith and possesses the pure eye of wisdom.'
諸比丘。我念往昔無量生中。有佛出世。名曰寶山如來應供正遍知明行足善逝世間解無上士調御丈夫天人師。佛世尊。住世說法。饒益眾生。爾時有王。請彼如來。及諸弟子。于王宮中。度夏三月。即以種種飲食衣服。恭敬供養。過是已后彼諸人民。咸詣佛所。請佛五年。設諸供養。一切所須。無不充足。諸比丘。于意云何。往昔國王供彼佛者。則我身是。由曩植因。今方成熟。得諸人天廣興供養。宿因今果。不差毫髮。由因感果。果如其因。於此正知。除諸疑網。善惡業報。決定不虛。猶如瀑流。勢不可制。彼業力故。各招其報。地界水界。火界風界。及蘊處等。自作福因。則受樂果。於時世尊說伽陀曰。
經于百千劫 彼業不可壞 因緣和合時 果報決定受
諸比丘。是名福蓋正行。汝當受持。勤修施戒。及諸禪定。受用福蓋。得離熱惱。
此義略明先佛所說。結集契經。緣起行相。最初經首。標其如是我聞之言。由何所以。稱如是耶。如佛所說。無別異故。何義名我。指現在身。順世俗故。何義為聞。謂耳發識。現前了知若文若義。離於增減顛倒失故。最初結集。謂梵網經。是時眾集。大阿羅漢。數有四百九十九人。唯除阿難獨居學地。及餘一切天龍鬼神。初聞唱言如是我聞。舉聲悲泣
。不能自勝。我等在昔。親睹世尊具足十力。四無所畏。以梵音聲。為眾演說。如何今者乃稱我聞。將知無常。力不可脫。時彼眾會。皆得覺悟。離三毒垢。安住正念。任持不忘。何義稱一。乃數之始。謂一聖生。一出離法。一遊止處。一凈梵行。一解脫音。皆悉同故。何義名時。依世俗立。說經事已。大眾喜懌。名為一時。如來說法。如日照世。破三有暗。今出離故。諸魔外道。譭謗正法。今佛顯現甚深希有難得之法。令降伏故。何義稱薄伽梵。具足殊勝廣大名聞。世出世間。無與等者。畢竟超越界趣輪迴。應受人天妙供養故。云何舍衛城。豐諸妙物。及文行士。清信士女。豪富長者。受用勝故。何義名住。游化依止。離諸思構。若遠若近。隨意至故。
福蓋正行所集經卷第三 大正藏第 32 冊 No. 1671 福蓋正行所集經
福蓋正行所集經卷第四
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
以何義故。名祇陀林(華言戰勝林順古不譯也)。昔勝軍王。與其鄰國。鬥戰獲勝。當於是時。誕生太子。乃以戰勝。而立名焉。林屬彼故。稱祇陀林。富貴自在。無量莊嚴。一切人民。咸悉喜見。於此林中。廣以人財。營治守護。為嬉遊
【現代漢語翻譯】 現代漢語譯本：無法控制自己。我們過去曾親眼目睹世尊具備十種力量（Dasabala，佛陀的十種力量），四種無畏（catu-vaiśāradya，佛陀的四種無畏）。以清凈的梵音，為大眾演說佛法。為何現在卻說『我聞』呢？這說明世事無常，力量也無法逃脫。當時在場的眾人，都因此覺悟，遠離貪嗔癡三種煩惱，安住于正念，保持記憶不忘失。『一』這個詞有什麼含義呢？它是數字的開始，指一個聖人的誕生，一種出離之法，一個遊歷止息之處，一種清凈的梵行，一種解脫之音。這些都是相同的緣故。『時』這個詞有什麼含義呢？它是依據世俗而建立的，說明講經說法的事情已經完畢，大眾心生歡喜，所以稱為『一時』。如來說法，就像太陽照耀世界，破除三有（kāma-bhava，rūpa-bhava，arūpa-bhava，欲有、色有、無色有）的黑暗。現在佛法得以弘揚，諸魔和外道，誹謗正法。現在佛陀顯現甚深稀有難得之法，使他們降伏。『薄伽梵』（Bhagavān，世尊）這個詞有什麼含義呢？它表示具備殊勝廣大名聞，在世間和出世間，沒有可以與之相比者。畢竟超越了界、趣、輪迴，應當接受人天美好的供養。舍衛城（Śrāvastī）為什麼被稱為舍衛城呢？因為它物產豐富，有很多有文采有德行的人，虔誠的男士和女士，豪富的長者，享受著美好的生活。『住』這個詞有什麼含義呢？表示遊歷教化所依止的地方，遠離各種思慮構想，無論遠近，都可以隨意到達。 《福蓋正行所集經》卷第三 大正藏第 32 冊 No. 1671 《福蓋正行所集經》
《福蓋正行所集經》卷第四
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
因為什麼緣故，叫做祇陀林（Jetavana，音譯，意為『戰勝林』，按照古例不翻譯）？過去勝軍王（Sena，人名）與鄰國交戰獲勝。當時，太子誕生，因此用『戰勝』來命名。這片樹林屬於他，所以叫做祇陀林。這裡富貴自在，有無量的莊嚴，所有的人民，都喜歡看到它。在這片樹林中，廣泛地用人力和財力，進行經營管理和守護，作為嬉戲遊樂的場所。
【English Translation】 English version: Unable to control oneself. In the past, we personally witnessed the World Honored One (Bhagavān) possessing the ten powers (Dasabala), the four fearlessnesses (catu-vaiśāradya). With a pure Brahma-like voice, he expounded the Dharma for the assembly. Why is it now said 'Thus I have heard'? This shows that all things are impermanent, and power cannot escape this. At that time, all those present awakened because of this, separated from the three poisons (greed, hatred, and delusion), dwelt in right mindfulness, and maintained their memory without forgetting. What is the meaning of the term 'one'? It is the beginning of numbers, referring to the birth of a saint, a method of liberation, a place of wandering and dwelling, a pure Brahma-like conduct, a sound of liberation. These are all the same. What is the meaning of the term 'time'? It is established according to worldly conventions, indicating that the matter of expounding the scriptures has been completed, and the assembly is joyful, so it is called 'at one time'. The Tathagata (Tathāgata, 如來) expounds the Dharma like the sun illuminating the world, breaking the darkness of the three realms of existence (kāma-bhava, rūpa-bhava, arūpa-bhava). Now that the Dharma is being propagated, the demons and heretics slander the true Dharma. Now the Buddha manifests the profound, rare, and difficult-to-obtain Dharma, causing them to be subdued. What is the meaning of the term 'Bhagavān'? It signifies possessing supreme and vast fame, in the world and beyond the world, there is no one comparable to him. Ultimately transcending the realms, destinies, and cycles of rebirth, he should receive the wonderful offerings of humans and gods. Why is Śrāvastī called Śrāvastī? Because it is rich in resources, has many talented and virtuous people, devout men and women, and wealthy elders, enjoying a good life. What is the meaning of the term 'dwelling'? It indicates the place where one relies on for wandering and teaching, being free from various thoughts and constructions, whether near or far, one can arrive at will. The Sutra Collected by the Merit Canopy's Right Conduct, Volume 3 Taisho Tripitaka Volume 32, No. 1671, The Sutra Collected by the Merit Canopy's Right Conduct
The Sutra Collected by the Merit Canopy's Right Conduct, Volume 4
Collected by Bodhisattva Nāgārjuna
Translated by the Tripiṭaka Master Ri-cheng, Grand Master of Manifesting the Dharma, Great Officer of Court for Ceremonial Service, and Purple-Robed Śramaṇa, etc., by Imperial Order from Western India
For what reason is it called Jetavana (meaning 'Victory Grove', not translated according to ancient custom)? In the past, King Sena (Sena, personal name) fought and won against a neighboring country. At that time, the prince was born, so he was named 'Victory'. Because the grove belonged to him, it was called Jetavana. It is rich and free, with immeasurable adornments, and all the people are happy to see it. In this grove, manpower and wealth are extensively used for management and protection, as a place for amusement and recreation.
處其林稠密。枝葉郁茂。清陰彌布。蔽諸炎光。夏多清涼。冬無嚴風。雨無泥淖。奇蘤芬馥。周遍開敷。樛枝偃亞。其狀如蓋。多諸警衛。無聞盜寇。其地清勝。侔歡喜園。
以何義故。名給孤獨。于無親者。施與飲食。而周給故。如毗奈耶藏中。廣明其事。由彼長者宿善根力。欲請世尊。供養恭敬。先與如來。造立精舍。即以百千俱胝黃金。為其價直。于太子所。貿易其地。既遂其志。召集諸方一切奇巧。造作最上宮殿樓閣。門軒戶牖。流泉浴池種種莊嚴。皆悉具備。崇峻垣墻。周匝圍繞。於是長者詣王舍城。頂禮佛足。而作是言。我今請佛。詣舍衛城。唯愿如來。大慈允諾。彼有伽藍。廣大清凈。及諸弟子。同往安居。是時長者。白已而還。時王舍城。有一長者。其名善寂。白世尊言。不須往彼。我當與佛。造立精舍。佛即止之。時佛至彼舍衛城已。長者乃以所造伽藍。奉施如來。哀愍彼故。佛即受之。復為稱讚彼地方所。最上吉祥。第一安隱。過去諸佛。亦於此地。利益安樂一切眾生。汝于先佛。久植德本。由昔願力。今復如是。時有外道。名摩多唧致那。居止草菴。修習苦行。于諸世間一切眾生言論智慧。皆悉通達。謂祇陀林。最上殊妙。極諸奢麗。云何世尊。及諸比丘。而得受用。佛知是已。以大方
【現代漢語翻譯】 現代漢語譯本： 他們居住在樹林茂密的地方，那裡枝繁葉茂，濃密的樹蔭遮蔽了炎熱的光芒。夏天非常涼爽，冬天沒有凜冽的寒風，雨後也沒有泥濘。奇花異草散發著芬芳，四處盛開。彎曲的樹枝低垂，形狀像傘蓋。有很多警衛，聽不到盜賊的侵擾。那地方清凈優美，堪比歡喜園。
因為什麼緣故，被稱為給孤獨（Anathapindika，意為『救濟孤獨者』）？因為他對無親無靠的人，施捨飲食，普遍救濟。具體的事蹟在《毗奈耶藏》（Vinaya Pitaka，佛教戒律藏）中有詳細說明。由於那位長者過去種下的善根之力，想要迎請世尊（Bhagavan，佛陀的尊稱），供養恭敬，所以先為如來（Tathagata，佛陀的稱號之一）建造精舍（Vihara，佛教寺院）。他用成百上千俱胝（koti，印度數字單位，相當於千萬）的黃金，作為價錢，從太子那裡買下這塊地。既然實現了他的願望，就召集各地的能工巧匠，建造最上等的宮殿樓閣，門窗戶牖，流水浴池，各種各樣的莊嚴裝飾，全都具備。高大的圍墻，環繞四周。於是長者前往王舍城（Rajagrha，古印度城市），頂禮佛足，說道：『我現在迎請佛陀，前往舍衛城（Sravasti，古印度城市）。唯愿如來大慈大悲，允許我的請求。那裡有一座伽藍（Sangharama，寺院），廣大清凈，以及您的弟子們，一同前往安居。』當時長者說完就回去了。當時在王舍城，有一位長者，名叫善寂（善寂，名字）。對世尊說：『不必去那裡，我應當為佛陀建造精舍。』佛陀就制止了他。當時佛陀到達舍衛城后，長者就把所建造的伽藍，奉獻給如來，因為憐憫他的緣故。佛陀就接受了。又稱讚那個地方，是最上吉祥，第一安穩。過去的諸佛，也曾在這個地方，利益安樂一切眾生。您在過去的佛陀面前，很久以前就種下了德本，由於過去的願力，現在又這樣做了。當時有一位外道，名叫摩多唧致那（摩多唧致那，名字），居住在草菴里，修習苦行。對於世間一切眾生的言論智慧，全都通達。他認為祇陀林（Jetavana，祇陀太子的樹林）是最上殊妙，極其奢華美麗。怎麼能讓世尊以及各位比丘（Bhikkhu，佛教出家男眾）來受用呢？佛陀知道這件事後，用大方
【English Translation】 English version: They dwell in a dense forest, where branches and leaves flourish, and a clear shade spreads, shielding them from the scorching sunlight. Summers are cool, and winters are without harsh winds. There is no mud after rain. Strange and wonderful flowers emit fragrance, blooming all around. The bending branches droop, resembling canopies. There are many guards, and no sound of thieves is heard. The place is pure and excellent, comparable to the Garden of Delight (歡喜園).
For what reason is he called Anathapindika (給孤獨, meaning 'giver to the orphans')? Because he gives food and drink to those without relatives, providing for them universally. The details are extensively explained in the Vinaya Pitaka (毗奈耶藏, the collection of monastic rules). Due to the power of the good roots planted by that elder in the past, he wished to invite the Bhagavan (世尊, the Blessed One, an epithet of the Buddha) to offer him reverence and respect. Therefore, he first built a Vihara (精舍, monastery) for the Tathagata (如來, Thus Gone One, another epithet of the Buddha). He used hundreds of thousands of kotis (俱胝, a large number in Indian numeration, equivalent to ten million) of gold as its price, purchasing the land from the prince. Having fulfilled his wish, he gathered all the skilled artisans from various regions to construct the finest palaces, pavilions, gates, windows, flowing springs, bathing ponds, and various adornments, all fully equipped. Lofty walls surrounded the perimeter. Then the elder went to Rajagrha (王舍城, an ancient Indian city), prostrated himself at the Buddha's feet, and said, 'I now invite the Buddha to Sravasti (舍衛城, an ancient Indian city). May the Tathagata, with great compassion, grant my request. There is a Sangharama (伽藍, monastery) there, vast and pure, where your disciples can reside together.' At that time, the elder finished speaking and returned. At that time, in Rajagrha, there was an elder named Shanshanji (善寂, name). He said to the Bhagavan, 'There is no need to go there; I will build a Vihara for the Buddha.' The Buddha stopped him. When the Buddha arrived at Sravasti, the elder offered the constructed Sangharama to the Tathagata, out of compassion for him. The Buddha accepted it. He also praised that place as the most auspicious, the most peaceful. The Buddhas of the past also benefited and brought happiness to all beings in this place. You have planted roots of virtue before the Buddhas of the past for a long time, and due to your past vows, you are doing so again now. At that time, there was a heretic named Matacittana (摩多唧致那, name), who lived in a grass hut, practicing asceticism. He was thoroughly versed in the speech and wisdom of all beings in the world. He considered Jetavana (祇陀林, Jeta's Grove) to be the most excellent and wonderfully adorned, extremely luxurious and beautiful. How could the Bhagavan and the Bhikkhus (比丘, Buddhist monks) be allowed to enjoy it? Knowing this, the Buddha, with great
便。憐愍彼類。而語之曰。我諸弟子。得盡苦際。善達出世經律論藏。斷煩惱故。於是世尊為彼外道。說伽陀曰。
汝雖如大龍 尚為貪所染 于贊毀二種 則為彼所動 身若有眾瘡 飛蠅則隨逐 循環三有中 如蟲居糞壤
時彼外道聞佛說已。心生悟解。以偈贊佛。
如來出世間 慧日破諸暗 況我微劣智 何由得悟解 設於多劫中 復以百千舌 稱讚佛功德 少分不能盡 佛為天中仙 知眾生諸行 於四威儀中 唯利樂含識
時舍衛城。多諸外道。及婆羅門。聰睿智者。聞佛至此。競來詰難。如來方便。隨宜為說。如師子吼怖諸群獸。悉令了悟。離諸癡暗。時有智者。名羅護羅。聞贊佛德。而說偈言。
大悲無上尊 專修利他行 不求世名聞 及增長財利 初降生王宮 於四方瞻視 現微笑思惟 皆為度群有
是時復有妙臂童子。亦說伽陀。而贊于佛。
牟尼尊大仙 善說諸法要 離過無希望 聞者皆蒙益 諸天及世人 咸供養恭敬 歸命十力尊 唯愿見攝受
此祇陀林。給孤獨園。由五種因咸生愛樂。一者廣博居城中央。二者比丘乞食不遠。三者幽寂離諸喧鬧。四者清潔無諸蚊虻。五者善人多游
【現代漢語翻譯】 現代漢語譯本：於是，（佛）憐憫那些外道，對他們說：『我的弟子們，都已達到脫離痛苦的境地，精通出世間的經、律、論三藏，斷除了煩惱。』於是，世尊為那些外道說了一個偈子： 『你雖然像一條大龍，仍然會被貪婪所污染；對於讚揚和誹謗這兩種情況，你都會被它們所動搖。身體如果有很多瘡，飛蠅就會隨之而來；在三有（指欲有、色有、無色有）中循環，就像蟲子居住在糞堆里。』 當時，那些外道聽了佛的說法后，心中產生了領悟，用偈子讚美佛： 『如來（Tathagata，佛的稱號之一）出現在世間，像智慧的太陽一樣破除一切黑暗；更何況我這樣微薄的智慧，怎麼能夠領悟呢？即使在很多劫的時間裡，再用成百上千的舌頭，稱讚佛的功德，也無法完全表達。佛是天人中的仙人，知道眾生的各種行為；在行、住、坐、臥四種威儀中，都只是爲了利益和快樂一切有情眾生。』 當時，舍衛城（Śrāvastī）有很多外道和婆羅門（Brahmin），都是聰明有智慧的人，聽到佛來到這裡，都爭著來詰難。如來用方便法門，根據他們的情況為他們說法，就像獅子吼一樣使所有野獸感到恐懼，使他們都領悟，脫離愚癡和黑暗。當時有一位智者，名叫羅睺羅（Rāhula），聽到讚美佛的功德，就說了這樣的偈子： 『大慈大悲無上的世尊，專門修行利益他人的行為，不追求世間的名聲和聲譽，以及增長財富和利益。剛降生在王宮時，向四方觀看，展現微笑和思惟，都是爲了度脫一切眾生。』 這時，又有一位名叫妙臂的童子，也說了伽陀（Gāthā，偈頌），來讚美佛： 『牟尼（Muni，聖人）世尊，偉大的仙人，善於宣說諸法的要義，遠離過失，沒有希望，聽聞的人都得到利益。諸天和世人，都供養和恭敬您，歸命于具有十種力量的世尊，只希望得到您的攝受。』 這祇陀林（Jetavana），給孤獨園（Anāthapiṇḍika's Park），因為五種原因大家都喜愛它。一是廣闊，位於城市的中央。二是比丘（bhikkhu，出家人）乞食不遠。三是幽靜，遠離各種喧鬧。四是清潔，沒有各種蚊蟲。五是善人經常遊玩。
【English Translation】 English version: Then, (the Buddha) had compassion on those heretics and said to them, 'My disciples have all reached the state of liberation from suffering, are well-versed in the Tripitaka (three collections of Buddhist texts: Sutra, Vinaya, and Abhidhamma) of the world-transcending teachings, and have severed their afflictions.' Thereupon, the World-Honored One spoke a Gāthā (verse) for those heretics: 'Although you are like a great dragon, you are still tainted by greed; you are swayed by both praise and slander. If the body has many sores, flies will follow; cycling through the three realms of existence (the realms of desire, form, and formlessness), like insects dwelling in dung.' At that time, those heretics, having heard the Buddha's teaching, had an awakening in their hearts and praised the Buddha with a verse: 'The Tathagata (one of the Buddha's titles) appears in the world, like the sun of wisdom dispelling all darkness; how much more so with my meager wisdom, how could I attain understanding? Even if in many kalpas (eons), and with hundreds of thousands of tongues, praising the Buddha's merits, a small portion could not be exhausted. The Buddha is a celestial among celestial beings, knowing the various actions of sentient beings; in the four modes of conduct (walking, standing, sitting, and lying down), it is only to benefit and bring joy to all sentient beings.' At that time, in Śrāvastī (city in ancient India), there were many heretics and Brahmins (a priestly class), all intelligent and wise, who, upon hearing that the Buddha had arrived, vied to challenge him. The Tathagata, with skillful means, taught them according to their circumstances, like a lion's roar frightening all beasts, causing them all to awaken and be freed from ignorance and darkness. At that time, there was a wise man named Rāhula (Buddha's son), who, upon hearing the praise of the Buddha's virtues, spoke this verse: 'The Great Compassionate and Supreme World-Honored One, exclusively cultivates the practice of benefiting others, not seeking worldly fame and reputation, nor increasing wealth and profit. At the time of his first birth in the royal palace, he gazed in the four directions, displaying a smile and contemplation, all for the sake of liberating all beings.' At this time, there was also a youth named Wondrous Arm, who also spoke a Gāthā (verse) to praise the Buddha: 'Muni (sage) the World-Honored One, the great immortal, skillfully expounds the essentials of all dharmas (teachings), free from faults and without expectations, those who hear all benefit. Gods and humans alike, all make offerings and revere you, taking refuge in the World-Honored One with the ten powers, only hoping to be accepted by you.' This Jetavana (monastery), Anāthapiṇḍika's Park (name of the park), is loved by all for five reasons. First, it is vast and located in the center of the city. Second, it is not far for the bhikkhus (monks) to beg for alms. Third, it is secluded and away from all noise. Fourth, it is clean and free from all mosquitoes and flies. Fifth, virtuous people often visit.
其中。是故世尊。多樂居此。住如實智。離無慚行。一切功德。依止顯現。具足十力。福智莊嚴。為彼世間第一導師。故能成熟眾生善根。猶如蓮華出於淤泥。自利利他。悉圓滿故。
時勝軍王。並諸人民。及諸外道。婆羅門等。皆悉往詣祇園精舍。合掌志心。頂禮佛足。時佛世尊。憐愍攝受諸有情故。破諸異見。令生信解。由不善因。馳流五趣。當依正法而求出離。為彼宣說六念之法。善男子。於我法中。信受教誨。具諸正見。是名唸佛。若樂廣大聽聞正法。如理思惟。是名念法于諸比丘。常生尊重善知識想。是名念僧。于諸善法。愛樂攝受。具足威儀。是名念戒。常以飲食。施佛及僧。住如是因。是名念施。常樂禮敬諸大菩薩。隨順佛敕。名念賢聖。
若諸眾生。依佛所說。住正思惟則除疑惑。依止正念。則無散亂。是為六念。生長諸善。以何義故。名為比丘。謂能永斷諸煩惱故。所有世間生苦。老苦。病苦。死苦。憂悲苦惱。五取蘊苦。求不得苦。愛別離苦。怨憎會苦。如是諸苦。皆已盡故。此明世間五取蘊苦。作如是說。
何義名生。如世尊說。彼彼有情。造種種行。招感命根。蘊處界等。展轉相續。五根發生。五根生故。眾同分生。由是增長。形色圓滿。是名為生。
何義名老。
【現代漢語翻譯】 現代漢語譯本：因此，世尊（Bhagavan，指佛陀）大多安住於此，安住于如實的智慧中，遠離無慚愧的行為，一切功德都依止於此而顯現，具足十力（Tathagata-bala-dasa，佛陀的十種力量），以福德和智慧莊嚴自身，是那個世界的第一導師。所以能夠成熟眾生的善根，猶如蓮花出於淤泥，自利利他，都圓滿具足。
當時，勝軍王（King Shengjun），以及所有的人民，和各種外道、婆羅門（Brahmana）等，都前往祇園精舍（Jetavana Vihara），合掌至誠，頂禮佛足。當時，佛世尊（Bhagavan，指佛陀）憐憫攝受所有的有情眾生，破除各種不同的見解，使他們生起信心和理解，因為不善的因緣，在五趣（panca-gati，地獄、餓鬼、畜生、人、天）中流轉，應當依靠正法而尋求出離。為他們宣說六念之法。善男子，在我的佛法中，信受教誨，具足各種正見，這叫做唸佛（Buddhanussati）。如果喜歡廣泛地聽聞正法，如理思惟，這叫做念法（Dhammanussati）。對於各位比丘（bhikkhu），常常生起尊重善知識的想法，這叫做念僧（Sanghanussati）。對於各種善法，喜愛攝受，具足威儀，這叫做念戒（Silanussati）。常常用飲食，佈施佛和僧，安住于這樣的因緣，這叫做念施（Caganussati）。常常喜歡禮敬各位大菩薩（Mahasattva），隨順佛的教敕，叫做念賢聖（Devatanussati）。
如果各位眾生，依靠佛所說的教導，安住于正確的思惟，就能去除疑惑。依靠正念，就不會散亂。這就是六念，能夠生長各種善法。因為什麼意義，叫做比丘（bhikkhu）？因為能夠永遠斷除各種煩惱的緣故。所有世間的生苦、老苦、病苦、死苦、憂悲苦惱、五取蘊苦（panca-upadanakkhandha-dukkha，色、受、想、行、識五種聚合所產生的痛苦）、求不得苦、愛別離苦、怨憎會苦，像這樣的各種痛苦，都已經滅盡的緣故。這裡說明世間的五取蘊苦，這樣說。
什麼意義叫做生？如世尊（Bhagavan，指佛陀）所說，那些有情眾生，造作各種各樣的行為，招感命根、蘊、處、界等等，輾轉相續，五根發生。五根生起的緣故，眾同分生，由此增長，形色圓滿，這叫做生。
什麼意義叫做老？
【English Translation】 English version: Therefore, the World Honored One (Bhagavan, referring to the Buddha) mostly dwells here, abiding in true wisdom, detached from shameless conduct. All merits rely on this and manifest, possessing the ten powers (Tathagata-bala-dasa, the ten powers of the Buddha), adorned with blessings and wisdom, being the foremost teacher of that world. Therefore, he is able to mature the good roots of sentient beings, like a lotus emerging from the mud, perfecting both self-benefit and benefiting others.
At that time, King Shengjun, along with all the people, and various non-Buddhist practitioners, Brahmins (Brahmana), and others, all went to the Jetavana Vihara, joined their palms together with sincere hearts, and prostrated at the Buddha's feet. At that time, the World Honored One (Bhagavan, referring to the Buddha), out of compassion and acceptance for all sentient beings, dispelled various differing views, causing them to generate faith and understanding. Due to unwholesome causes, they drift in the five realms of existence (panca-gati, hell, hungry ghosts, animals, humans, and gods), and should rely on the right Dharma to seek liberation. For them, he expounded the six recollections. Good men, in my Dharma, accepting teachings with faith, possessing all right views, this is called recollection of the Buddha (Buddhanussati). If one delights in extensively hearing the right Dharma, contemplating it reasonably, this is called recollection of the Dharma (Dhammanussati). Towards all monks (bhikkhu), constantly generating thoughts of respect and seeing them as good teachers, this is called recollection of the Sangha (Sanghanussati). Towards all wholesome Dharmas, loving and embracing them, possessing complete dignified conduct, this is called recollection of morality (Silanussati). Constantly using food and drink to give alms to the Buddha and the Sangha, abiding in such causes, this is called recollection of generosity (Caganussati). Constantly delighting in paying homage to all great Bodhisattvas (Mahasattva), following the Buddha's commands, this is called recollection of deities (Devatanussati).
If all sentient beings, relying on the Buddha's teachings, abide in right thinking, then doubts will be removed. Relying on right mindfulness, there will be no distraction. These are the six recollections, which cultivate all good qualities. For what reason is one called a monk (bhikkhu)? Because one is able to permanently cut off all afflictions. All worldly suffering of birth, suffering of old age, suffering of sickness, suffering of death, suffering of sorrow and distress, suffering of the five aggregates of clinging (panca-upadanakkhandha-dukkha, the suffering arising from the five aggregates of form, feeling, perception, mental formations, and consciousness), suffering of not obtaining what one desires, suffering of separation from loved ones, suffering of encountering what one hates, all such sufferings have been exhausted. Here, the worldly suffering of the five aggregates of clinging is explained in this way.
What is the meaning of birth? As the World Honored One (Bhagavan, referring to the Buddha) said, those sentient beings, creating various actions, attract the root of life, aggregates, sense bases, realms, etc., which continue in succession, and the five faculties arise. Because the five faculties arise, the commonality of beings arises, and thereby it grows, and the form and color become complete. This is called birth.
What is the meaning of old age?
如世尊說。行蘊遷壞。諸根衰朽。身形傴曲。肌肉枯槁。面板緩皺。多生黡點。舉止沉重。行須倚仗。疲乏無堪。假人守護。如是老相。此有二種。一者須人承事。二者無所依怙。是名為老。
何義名病。如世尊說。四大增損。界不平等。猶如毒蛇。生諸苦惱。此有二種。一者內所發起。二者外緣損害。復有三種。一者業報所招。二者橫難侵損。三者為他咒詛。委細分別。有無數種。謂風癀痰癊。疥癩癰疽。嗽瀉熱毒。羸瘠疼痛等。是名為病。
何義名死。如世尊說。謂彼有情。舍眾同分。諸蘊散亂。暖觸漸微。命根斷滅。此有二類。一者自盡。二者往詣。初復有三。謂命根雖盡。其福未盡。或福雖盡。其命未盡。或命與福。俱時而盡。二者往詣亦有三種。一者自往(捕猛獸等)。二者他詣(被劫掠等)。三者自他相遇(如鬥戰等)。復有三類。一者放逸。二者毀戒。三者報盡。由放逸故。斷其慧命。由毀戒故。破諸威儀。由報盡故。內外眷屬。圍繞悲戀。不能捨去。是名為死。云何名憂。內心愁戚。如火逼切。亦如炎日。炙水如湯。是名為憂。云何名悲。涕泣流淚。哽咽難言。如其孝子追念慈父。及余親屬。一切皆然。意不寂靜。是名為悲。云何為苦。磣辣荼毒。與樂相違。同五識身。相應領納。是名
【現代漢語翻譯】 現代漢語譯本： 世尊是這樣說的：行蘊（saṃskāra-skandha，指意志、慾望等心理活動）在不斷變化和壞滅，諸根（indriya，指眼、耳、鼻、舌、身、意六種感覺器官）衰老朽壞，身形變得彎曲，肌肉變得乾枯，面板變得鬆弛起皺，長出許多黑斑，舉止變得遲緩沉重，行走需要依靠枴杖，感到疲憊不堪，需要別人照顧。這就是衰老的現象。這種衰老有兩種情況：一是需要別人侍奉照顧，二是無依無靠。這叫做衰老。
什麼是病呢？世尊是這樣說的：四大（mahābhūta，指地、水、火、風四種構成物質世界的元素）增損失調，諸界（dhātu，指構成要素）不平衡，就像被毒蛇咬傷一樣，產生各種痛苦煩惱。這也有兩種情況：一是內在因素引起的，二是外在因素損害造成的。又有三種情況：一是業報所招致的，二是飛來橫禍侵擾損害，三是被他人詛咒。詳細區分，有無數種，如風病、黃病、痰病、癊病、疥瘡、癩病、癰疽、咳嗽、腹瀉、熱毒、消瘦、疼痛等等。這叫做疾病。
什麼是死亡呢？世尊是這樣說的：就是指那個有情（sattva，指有情識的生命）捨棄了眾同分（sabhāga，指同類的生命形式），諸蘊（skandha，指色、受、想、行、識五種構成個體的要素）散亂分離，溫暖的觸覺漸漸消失，命根（jīvitendriya，指維持生命的能量）斷絕。這有兩類：一是自然死亡，二是意外死亡。自然死亡又有三種情況：一是命根雖然斷絕，但福報還沒有享盡；二是福報雖然享盡，但壽命還沒有到頭；三是壽命和福報同時耗盡。意外死亡也有三種情況：一是自己造成的（如捕捉猛獸等），二是他人造成的（如被搶劫殺害等），三是自己和他人相遇造成的（如戰鬥等）。又有三種情況：一是放逸，二是毀戒，三是報盡。由於放逸，斷絕了慧命（jñāna-jīvita，指智慧的生命）；由於毀戒，破壞了威儀（īryāpatha，指行爲規範）；由於業報耗盡，內外親屬圍繞著悲傷哭泣，無法舍離。這叫做死亡。
什麼叫做憂愁呢？內心愁苦悲慼，就像被火逼迫一樣，又像炎熱的太陽，把水炙烤得像沸騰的湯一樣。這叫做憂愁。
什麼叫做悲傷呢？哭泣流淚，哽咽難言，就像孝順的兒子追念慈愛的父親，以及其他的親屬一樣，都是如此，內心不得安寧。這叫做悲傷。
什麼叫做痛苦呢？像吃下粗糙辛辣、味道苦澀的東西，與快樂的感覺完全相反，與五識身（pañca-vijñāna-kāya，指眼識、耳識、鼻識、舌識、身識）相應並領受。這叫做痛苦。
【English Translation】 English version: As the World-Honored One said: The 'saṃskāra-skandha' (aggregate of mental formations, referring to volitions, desires, etc.) is constantly changing and decaying, the 'indriya' (sense faculties, referring to the six sense organs: eye, ear, nose, tongue, body, and mind) are aging and decaying, the body becomes hunched, the muscles become withered, the skin becomes loose and wrinkled, many age spots appear, movements become slow and heavy, walking requires the support of a cane, one feels exhausted and incapable, and needs someone to take care of them. This is the appearance of old age. There are two types of this old age: one is needing someone to serve and care for them, and the other is being without support or reliance. This is called old age.
What is meant by illness? As the World-Honored One said: The four 'mahābhūta' (great elements, referring to the four elements that constitute the material world: earth, water, fire, and wind) increase or decrease in imbalance, the 'dhātu' (elements, referring to the constituent elements) are not in equilibrium, like being bitten by a poisonous snake, causing various sufferings and afflictions. There are two types of this: one is caused by internal factors, and the other is caused by external damage. There are also three types: one is caused by karmic retribution, the second is caused by unexpected disasters, and the third is caused by curses from others. Differentiating in detail, there are countless types, such as wind disorders, jaundice, phlegm disorders, hidden diseases, scabies, leprosy, carbuncles, coughs, diarrhea, heat toxins, emaciation, pain, and so on. This is called illness.
What is meant by death? As the World-Honored One said: It refers to that sentient being ('sattva', referring to a being with consciousness) abandoning the shared characteristics ('sabhāga', referring to the same kind of life form), the 'skandha' (aggregates, referring to the five aggregates that constitute the individual: form, feeling, perception, mental formations, and consciousness) scattering and separating, the warmth gradually disappearing, and the life force ('jīvitendriya', referring to the energy that sustains life) being cut off. There are two categories of this: one is natural death, and the other is accidental death. The first has three types: one is that although the life force is exhausted, the merit has not been exhausted; the second is that although the merit has been exhausted, the lifespan has not reached its end; and the third is that both lifespan and merit are exhausted simultaneously. The second, accidental death, also has three types: one is self-caused (such as hunting fierce beasts), the second is caused by others (such as being robbed and killed), and the third is caused by self and others encountering each other (such as in battle). There are also three types: one is negligence, the second is breaking precepts, and the third is the exhaustion of karmic retribution. Due to negligence, the wisdom-life ('jñāna-jīvita', referring to the life of wisdom) is cut off; due to breaking precepts, the proper conduct ('īryāpatha', referring to behavioral norms) is destroyed; due to the exhaustion of karmic retribution, internal and external relatives surround and grieve, unable to let go. This is called death.
What is called sorrow? The inner heart is distressed and grieved, like being forced by fire, or like the scorching sun, roasting water like boiling soup. This is called sorrow.
What is called grief? Crying and shedding tears, choking and unable to speak, like a filial son remembering his loving father, and so on with other relatives, all are like this, the mind is not at peace. This is called grief.
What is called suffering? Like eating something rough, spicy, and bitter, completely contrary to the feeling of pleasure, corresponding to and experiencing with the five consciousnesses ('pañca-vijñāna-kāya', referring to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness). This is called suffering.
為苦。云何為惱。譬如枯木。中以火燒。令彼有情。煩惋懆擾。與意識身。相應領納。是名為惱。云何名為求不得苦。謂于所求諸相應事。未得如意。心生疲極。如陶家輪。此心隨轉。云何名為愛別離苦。于所樂境。相應眷屬。所有色相。剎那變異。云何名為冤憎會苦。謂於一切非相應人。互生嫌惡。而返值遇。此中所說生等次第。展轉推求。皆為熱惱。如曠野鹿。被火圍繞。不能自出。必為所焚。唯除如來初降生時。增長善法。寂靜安隱。體性自然。離諸熱惱。如契經偈云。
諸佛出世樂 演說正法樂 眾僧和合樂 令修諸善行 若佛不興世 三界何有樂 由佛出現故 我等獲安樂
由諸有情。不善種子。以為其因。而能生長苦樹境界。常為三毒苦火所燒。于彼世間富樂等事。但聞他說。何由識知。馳涉曠野。險難惡道。砂礫荊棘。受諸艱辛。以乞自濟。無所歸趣。如是有情。宿乏善本。沉溺惡道。輪轉無窮。如俳優者。易其形色。設得為人。生貧窮家。于母胎中。受種種苦。
云何有情處胎藏中。受諸苦惱。如世尊說。初結生時。攬其父母赤白二物不凈為緣。漸次增長。成其形質。居生藏下熟藏之上。處其中間。極惡臭穢。母或飽食。或時飢渴。身肢動轉。及染欲事。皆受其苦。
【現代漢語翻譯】 現代漢語譯本 什麼是苦？什麼是惱？譬如一棵枯木，從中間用火焚燒，使那些有情眾生感到煩悶憂愁，與意識身相應而領受，這叫做惱。什麼是求不得苦？就是對於所尋求的各種相應事物，不能如願得到，心中感到疲憊困頓，就像陶工的輪子一樣，這顆心也隨之不停轉動。什麼是愛別離苦？就是對於所喜愛的境界，相應的眷屬，所有的色相，在剎那間發生變異。什麼是怨憎會苦？就是對於一切不投緣的人，互相產生嫌惡，卻反而相遇。這裡所說的生等次第，輾轉推求，都是熱惱。就像曠野中的鹿，被火圍繞，不能自己逃脫，必定被焚燒。只有如來初降生時，增長善法，寂靜安穩，體性自然，遠離各種熱惱。如契經的偈頌所說： 『諸佛出世是快樂，演說正法是快樂，眾僧和合是快樂，努力修行各種善行。 如果佛不出世，三界哪裡會有快樂？因為佛出現世間，我們才獲得安樂。』 由於各種有情眾生，以不善的種子作為原因，才能生長出苦樹的境界，常常被貪嗔癡三毒的苦火所焚燒。對於世間的富裕快樂等事，只是聽別人說，怎麼能親自知曉呢？奔波在曠野，充滿危險艱難的惡道上，經歷砂礫荊棘，遭受各種艱辛，靠乞討來維持生計，無處可以歸依。這樣的有情眾生，宿世缺乏善根，沉溺在惡道中，輪迴轉動沒有窮盡。就像俳優戲子一樣，改變自己的形貌顏色。即使能夠得到人身，也出生在貧窮的家庭，在母親的胎中，遭受各種痛苦。 有情眾生在胎藏中，如何遭受各種苦惱？就像世尊所說，最初結生時，以父母的赤白二物（精血）不凈之物為緣，逐漸增長，形成形體。居住在生藏（胃）的下面，熟藏（大腸）的上面，處在中間，極其惡臭污穢。母親有時飽食，有時飢渴，身體肢體動轉，以及行染欲之事，胎兒都要承受這些痛苦。
【English Translation】 English version What is suffering (苦)? What is affliction (惱)? It is like a withered tree, burned with fire from within, causing those sentient beings (有情) to feel vexation and distress, experienced in conjunction with the body of consciousness. This is called affliction. What is the suffering of not obtaining what one seeks (求不得苦)? It refers to not obtaining the desired outcomes in all sought-after matters, leading to mental exhaustion, like a potter's wheel, with the mind constantly spinning along with it. What is the suffering of separation from loved ones (愛別離苦)? It refers to the momentary changes in the appearances of cherished environments and related family members. What is the suffering of encountering enemies (冤憎會苦)? It refers to encountering people with whom one has mutual animosity and aversion. The sequence of birth and so on, as mentioned here, when thoroughly examined, all lead to torment. It is like a deer in the wilderness, surrounded by fire, unable to escape on its own, and inevitably burned. Only when the Tathagata (如來) is first born, does he increase good deeds, bringing tranquility and peace, with a natural essence, free from all torment. As the verse in the scripture says: 'The appearance of all Buddhas (諸佛) in the world is joyful, expounding the true Dharma (正法) is joyful, the harmony of the Sangha (眾僧) is joyful, diligently cultivating all good deeds. If the Buddha (佛) did not appear in the world, where would there be joy in the Three Realms (三界)? Because the Buddha appears in the world, we obtain peace and happiness.' Due to the seeds of unwholesomeness of various sentient beings (有情), the realm of the tree of suffering can grow, constantly burned by the fire of the three poisons (三毒) of greed, hatred, and delusion. Regarding the wealth and happiness of the world, they only hear others speak of it; how can they personally know it? They rush through the wilderness, on dangerous and difficult evil paths, enduring sand, gravel, and thorns, suffering all kinds of hardships, relying on begging to sustain themselves, with nowhere to return. Such sentient beings lack good roots from past lives, are immersed in evil paths, and endlessly revolve in the cycle of rebirth. Like actors and performers, they change their appearances and colors. Even if they obtain a human body, they are born into poor families, suffering all kinds of pain in the mother's womb. How do sentient beings (有情) suffer various afflictions in the womb? As the World Honored One (世尊) said, at the initial moment of conception, they take the impure red and white substances (赤白二物) of the parents as the cause, gradually growing and forming their physical body. They reside below the stomach (生藏) and above the large intestine (熟藏), in the middle, in an extremely foul and filthy place. Whether the mother is full or hungry, whether her limbs move, or whether she engages in sexual activity, the fetus suffers from all of these.
又將產時。于母胎中。不樂居止。起不凈想。回趣生門。二手乍觸胎子身份。受大苦楚。極重熱惱。彼初生子。由飢渴故。發聲啼哭。向母求乳。又其乳者。轉血所成。或食不充。受其熱惱。漸為嬰兒。臥于便利。或時戲劇。墜于溝坑。此名生已所受熱惱。余世間人。亦皆如此。又彼有情。年漸長大。色力充滿。憍恣放逸。唸唸追求五欲塵境。由染慧故。耽著不捨自任其情速至於斃。
云何衰老所有諸苦。形色羸瘦面頰凹戾牙齒疏缺發毛稀白頸臂胸脅悉皆骨現火力漸微飲食薄少。猶如飛禽。置於籠內。日漸消瘦。唯一毛聚。朝有所作。暮即廢忘。初欲施為。后則懈退。言如小兒。無有期度。或時終日。口不欲語。于晝夜中。唯務睡眠。縱眠不寐。喘嗽無時。欲說所苦。言不明瞭。如遠行人。不樂久住。諸有所作。難可如意。小不稱心。則生悲惱。親友慰諭。宜自安懷。目視境界。不能受用。諸快樂事。但耳聞說。意欲遊行。足不能動。唯假幾杖。以為其伴。為諸女人之所輕笑。因念昔日諸根康癒。受諸欲樂。剎那變壞。深自悔惱。久活何為。是名衰老熱惱行相。
云何病苦所有熱惱。謂諸愚夫盛年壯色。放逸著欲。漸成怯弱。縈纏痼疾。眾苦現前。善人睹之。深生憐愍。善言誨誘。使其發露。聞已憂怖。
【現代漢語翻譯】 現代漢語譯本 又將要生產的時候，在母親的子宮裡，不喜歡居住停留，生起對不潔之物的想法，想要離開產門。兩手剛一觸碰到胎兒的身體，就承受巨大的痛苦，極其嚴重的熱惱。那剛出生的孩子，因為飢餓口渴的緣故，發出聲音啼哭，向母親尋求乳汁。而且那乳汁，是血轉化而成的，或者食物不足，承受那熱惱。漸漸地成為嬰兒，躺在大小便之中，有時嬉戲玩耍，掉進溝渠坑陷。這叫做出生以後所受的熱惱。其餘世間的人，也都是這樣。而且那些有情眾生，年紀漸漸長大，容貌和體力都充滿活力，驕橫放縱，念念不忘地追求五欲塵境。由於被染污的智慧所矇蔽，貪戀執著而不肯捨棄，任憑自己的情慾，迅速地走向死亡。
什麼是衰老所帶來的各種痛苦？形體容貌變得羸弱消瘦，面頰凹陷，牙齒稀疏缺落，頭髮稀少斑白，脖頸、手臂、胸部、脅部都顯露出骨頭，火力漸漸衰微，飲食很少。就像飛鳥，被放置在籠子里，一天天消瘦，只剩下一堆毛。早上想做的事情，晚上就忘記了。剛開始想要去做，後來就懈怠退縮。說話像小孩子一樣，沒有準則。有時整天，嘴巴都不想說話。在白天黑夜裡，只想睡覺。即使睡著了也不安穩，咳嗽喘氣沒有停止的時候。想要說出自己的痛苦，話語卻不清楚明白。就像遠行的人，不喜歡長久停留。所做的事情，難以如意。稍微不合心意，就產生悲傷煩惱。親朋好友安慰勸導，應該自己安心寬慰。眼睛看著外面的境界，卻不能享受。各種快樂的事情，只能耳朵聽別人說。心裡想要有所作為，腳卻不能動彈。只能依靠手杖，作為自己的伴侶。被各種女人輕視嘲笑。因為想到過去身體健康，享受各種慾望快樂，剎那間就變壞了，深深地後悔煩惱。長久地活著又有什麼意義呢？這叫做衰老的熱惱的種種表現。
什麼是疾病所帶來的熱惱？那些愚昧的人，在盛年壯年的時候，放縱情慾，漸漸變得怯懦虛弱，被長期的疾病纏繞，各種痛苦顯現出來。善良的人看到他們，深深地產生憐憫之心。用善意的言語勸導開導，使他們能夠傾訴出來。聽了之後感到憂愁恐懼。
【English Translation】 English version Furthermore, when about to give birth, beings in their mother's womb do not enjoy staying there. They develop impure thoughts and turn towards the birth passage. As soon as their hands touch the body of the fetus, they experience great suffering and extreme burning torment. The newborn child, due to hunger and thirst, cries out, seeking milk from its mother. Moreover, the milk is transformed from blood, and if the nourishment is insufficient, they suffer from that burning torment. Gradually, they become infants, lying in their own excrement. Sometimes, while playing, they fall into ditches and pits. This is called the burning torment experienced after birth. Other worldly people are also like this. Moreover, those sentient beings, as they grow older, with their appearance and strength full, become arrogant and unrestrained, constantly pursuing the objects of the five desires. Due to their wisdom being obscured by defilement, they cling to and are attached to them, unwilling to let go, indulging their desires, and quickly approaching death.
What are the various sufferings of old age? The form and appearance become weak and emaciated, the cheeks sunken, the teeth sparse and missing, the hair thin and white, the neck, arms, chest, and ribs all reveal bones, the fire element gradually weakens, and the diet becomes meager. Like a bird placed in a cage, it gradually becomes thin, with only a cluster of feathers remaining. What one intends to do in the morning is forgotten by evening. Initially wanting to act, later one becomes lazy and retreats. Speech is like that of a child, without measure. Sometimes, all day long, one does not want to speak. During the day and night, one only wants to sleep. Even when asleep, one is restless, coughing and wheezing without ceasing. Wanting to express one's suffering, the words are unclear and incomprehensible. Like a traveler far from home, one does not enjoy staying long. What one does is difficult to be satisfactory. A little displeasure arises, then sadness and distress. Relatives and friends comfort and advise, one should calm and comfort oneself. The eyes look at the external world, but cannot enjoy it. Various joyful things, one can only hear others talk about. The mind wants to act, but the feet cannot move. One can only rely on a cane as one's companion. One is scorned and laughed at by various women. Because one remembers the past when the faculties were healthy, enjoying various desires and pleasures, in an instant it changes for the worse, one deeply regrets and is distressed. What is the point of living long? This is called the appearance of the burning torment of old age.
What is the burning torment caused by illness? Those foolish people, in their prime and vigor, indulge in desires, gradually becoming timid and weak, entangled by chronic diseases, various sufferings appear. Good people see them and deeply feel compassion. They kindly advise and guide them, enabling them to express their feelings. After hearing this, they feel worried and fearful.
恐墮惡道。形貌端正。病所侵奪。上妙飲食。不能餐啖。雖處豪富。如貧窶者。世有智人。常自省察。當知病苦。不可愛樂。如雹損苗。頓傷榮盛。如陸地龜。常思其水。如白晝月。無彼光輝。如渴乏人。墮其枯井。如油盡燈。不得久住。如腐墻壁。無有堅牢。如癡騃童。人所輕侮。如彼狂象。壞蓮花池。是名病苦所有熱惱。如何愚夫。數數貪著。減損壽命。焚燬善根。無明所覆。邪命邪求。貪彼世間飲食衣服。身漏心漏。破壞正智。不樂依止寂靜山林。受持讀誦大乘經典。不能堅固護持凈戒。何由能趣菩提彼岸。若心寂靜。棄背欲境。或先所作。諸放逸行。皆悉厭患。不復思惟。猶如深冤。心不樂見。如甘蔗滓。不可再味。如焚枯蘗。令盡無餘。如是覺了。是人不為琰摩羅王之所逼切。又諸女人。多諸貪很。心懷怨嫉。樂為主宰。猶如漏瓶。貯其不凈。如牝馬藏。深可厭惡。如以毒藥。和其美膳。如冤執劍不應俯近。如彼火聚觸生熱惱。若樂欲境。心則錯亂破諸梵行。如無戒者。斷其樂因。喪失慧命。死軍現前。獨一而往。趣彼險難。無能救者。皆由染欲。生諸妄念。無慚無愧。舍知足行。為世間人種種譏謗。
云何名死。如有頌云。
慧為最勝眼 癡為極重暗 病必由其冤 死稱第一怖 當意
【現代漢語翻譯】 現代漢語譯本：恐怕會墮入惡道。即使外貌端正，也會被疾病侵擾，即使有上等的美味佳餚，也無法享用。即使身處豪門富戶，也如同貧困之人。世間的智者，常常自我反省，應當知道病痛是不可喜愛和貪戀的，它就像冰雹摧毀禾苗一樣，瞬間損傷繁榮茂盛的生命力。又像陸地上的烏龜，時常思念著水。又像白天的月亮，沒有光輝。又像口渴的人，掉入枯井。又像油盡的燈，不能長久燃燒。又像腐朽的墻壁，沒有堅固可言。又像愚蠢的孩童，被人輕視侮辱。又像發狂的大象，破壞蓮花池。這些都叫做病苦所帶來的熱惱。為什麼愚蠢的人，還要屢次貪戀執著于這些呢？（病苦）會減損壽命，焚燬善根，被無明所覆蓋，用不正當的手段去追求，貪戀世間的飲食衣服，身體和心靈都有漏洞，破壞正確的智慧，不樂於依止寂靜的山林，受持讀誦大乘經典，不能堅固地護持清凈的戒律，又怎麼能夠到達菩提的彼岸呢？如果內心寂靜，捨棄背離慾望的境界，或者對於先前所做的各種放逸行為，都感到厭惡悔恨，不再思念，就像對待深仇大恨一樣，內心不願意見到。又像甘蔗的殘渣，不能再次品嚐滋味。又像焚燒枯萎的草木，使之完全燃盡。如果能夠這樣覺悟了，這個人就不會被閻摩羅王（Yamaraja，掌管死亡的神）所逼迫。還有那些女人，大多貪婪嫉妒，心懷怨恨，喜歡做主宰，就像漏水的瓶子，裝滿了不乾淨的東西。又像母馬的生殖器官，令人深感厭惡。又像用毒藥，摻和在美味的食物中。又像仇人拿著劍，不應該靠近。又像火堆，接觸就會產生熱惱。如果貪戀慾望的境界，內心就會錯亂，破壞各種清凈的行為。就像沒有戒律的人，斷絕了快樂的根源，喪失了智慧的生命。死亡的軍隊出現在眼前，獨自一人前往，走向那危險艱難的道路，沒有人能夠救助。這些都是由於染著于慾望，產生各種虛妄的念頭，沒有慚愧之心，捨棄知足的修行，被世間人各種譏諷誹謗。 什麼是死亡呢？如頌所說： 智慧是最殊勝的眼睛，愚癡是最沉重的黑暗，疾病必定是由冤業所致，死亡被稱為第一恐怖。 應當注意
【English Translation】 English version: Afraid of falling into evil paths. Even with a handsome appearance, one is afflicted by illness. Even with the finest food and drink, one cannot partake. Even living in wealth and luxury, one is like a pauper. Wise people in the world constantly reflect upon themselves, knowing that the suffering of illness is not to be loved or desired. It is like hail damaging seedlings, instantly destroying flourishing vitality. It is like a turtle on land, constantly longing for water. It is like the moon in daylight, without its radiance. It is like a thirsty person falling into a dry well. It is like an oil-less lamp, unable to burn for long. It is like a decaying wall, without any strength. It is like a foolish child, despised and insulted by others. It is like a mad elephant, destroying a lotus pond. These are all called the torments brought about by the suffering of illness. Why do foolish people repeatedly crave and cling to these? (Illness) diminishes lifespan, burns away roots of goodness, is covered by ignorance, seeks through improper means, and craves worldly food and clothing. The body and mind have leaks, destroying correct wisdom, not delighting in relying on quiet mountains and forests, receiving, upholding, reading, and reciting the Great Vehicle (Mahayana) scriptures, and unable to firmly uphold pure precepts. How can one reach the other shore of Bodhi (Enlightenment)? If the mind is tranquil, abandoning and turning away from the realm of desires, or if one feels disgust and regret for all the past acts of indulgence, no longer thinking about them, like treating a deep hatred, the mind does not want to see it. It is like sugarcane residue, which cannot be tasted again. It is like burning withered grass and trees, making them completely burn out. If one can awaken in this way, this person will not be oppressed by Yamaraja (Yamaraja, the god of death). Furthermore, women are mostly greedy and jealous, harboring resentment, and liking to be in control, like a leaking bottle, filled with unclean things. It is like the genitals of a mare, deeply disgusting. It is like using poison, mixed in with delicious food. It is like an enemy holding a sword, one should not approach. It is like a pile of fire, contact with it produces torment. If one craves the realm of desires, the mind will be confused, destroying all pure conduct. It is like a person without precepts, cutting off the source of happiness, losing the life of wisdom. The army of death appears before one's eyes, going alone, heading towards that dangerous and difficult road, no one can save one. These are all due to attachment to desires, producing various false thoughts, without shame or remorse, abandoning the practice of contentment, being ridiculed and slandered by the people of the world. What is called death? As the verse says: Wisdom is the most excellent eye, ignorance is the heaviest darkness, illness is certainly caused by karmic debts, death is called the first fear. One should pay attention
樂正法 以慧善修作 是故命終時 決定離險難
是名為死所有熱惱。
福蓋正行所集經卷第四 大正藏第 32 冊 No. 1671 福蓋正行所集經
福蓋正行所集經卷第五
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
復以何義。說名為憂。謂諸有情。由貪慾故。沒憂怖中。猶如猛獸。被火圍繞。如深淵魚。置之陸地。如入大海。損其船筏。深心愁戚。恐失身命。如以少水。滴熱鐵團。將入死門。命不久住。譬如釜中煮豆。彌滿騰沸。復增乾薪。彼世間人。身處於家。為憂逼切。諸根衰悴。心無暫安。如以酥瓶。近於炎火。當知不久。則為消壞。
復以何義。說名為悲。謂諸有情。先有珍財。不能任持。身復懶惰。以致貧苦。身形裸露。容色憔悴。咽喉乾焦。言意悽切。念昔富饒。不復能得。
復以何義。說名為苦。謂諸有情。造非法行。身觸憲網。刀杖毒藥。或為非人斫刺殘害。乃至斷命。受諸楚毒。
復以何義。說名為惱。謂諸有情。惡言相加。如中毒箭。諸根煩擾。失壞樂想。
復何名為求不得苦。或諸有情。樂習正法。不能入解。身心勞苦。或由放逸。多求不遂。發生熱惱。無慾無求
【現代漢語翻譯】 現代漢語譯本 樂正法，以智慧和善良來修習。 因此，在臨命終時，必定能遠離危險和苦難。 這就是所謂的死亡所帶來的熱惱。 《福蓋正行所集經》卷第四 《福蓋正行所集經》卷第五 龍樹菩薩集 西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯 又以什麼意義，稱作『憂』呢？是指那些有情眾生，由於貪慾的緣故，沉沒在憂愁和恐懼之中，就像猛獸被火焰圍繞，像深淵中的魚被放置在陸地上，像進入大海卻損壞了船隻，內心深感愁苦，恐怕失去生命，像用少量的水滴在燒紅的鐵塊上，即將進入死亡之門，生命不久長住，譬如在鍋中煮豆，豆子瀰漫騰涌沸騰，又增加乾燥的柴火。那些世間之人，身處家中，被憂愁逼迫，諸根衰弱憔悴，心中沒有片刻的安寧，就像把酥油瓶靠近炎熱的火焰，應當知道不久之後，就會被融化消損。 又以什麼意義，稱作『悲』呢？是指那些有情眾生，先前擁有珍貴的財富，卻不能好好保持，自身又懶惰，以至於貧窮困苦，身形消瘦，容顏憔悴，咽喉乾渴焦躁，言語和心意都感到淒涼悲切，追念昔日的富饒，卻再也無法得到。 又以什麼意義，稱作『苦』呢？是指那些有情眾生，造作不合法的行為，身體觸犯了法律的制裁，遭受刀杖、毒藥的傷害，或者被非人（指鬼神等）砍刺殘害，乃至斷送性命，承受各種痛苦。 又以什麼意義，稱作『惱』呢？是指那些有情眾生，用惡毒的言語互相加害，就像中了毒箭一樣，諸根感到煩惱擾亂，喪失了快樂的想法。 又什麼叫做『求不得苦』呢？或者有些有情眾生，喜歡學習正法，卻不能深入理解，身心感到勞累辛苦。或者由於放縱懈怠，多方追求卻不能如願，從而產生熱惱。沒有慾望，沒有追求。
【English Translation】 English version Lezheng Dharma, cultivate with wisdom and kindness. Therefore, at the time of death, one will surely be free from danger and suffering. This is what is called the heat and vexation of death. The Sutra of the Collection of Righteous Conduct of Fortune Cover, Volume 4 The Sutra of the Collection of Righteous Conduct of Fortune Cover, Volume 5 Collected by Bodhisattva Nagarjuna (Longshu Pusa) Translated by the Tripitaka Master Ri Cheng (日稱), Grand Master of the Court for Diplomatic Ceremonies, and Purple-Robed Shramana, etc., by Imperial Order Furthermore, in what sense is it called 'sorrow'? It refers to those sentient beings who, due to greed, are submerged in sorrow and fear, like a fierce beast surrounded by flames, like a fish from a deep abyss placed on land, like entering the sea and damaging the boat, feeling deeply distressed, fearing the loss of life, like dripping a small amount of water on a red-hot iron, about to enter the gate of death, life not lasting long, like boiling beans in a pot, the beans overflowing and boiling, and adding dry firewood. Those worldly people, living at home, are oppressed by sorrow, their faculties are weakened and withered, their hearts have no peace for a moment, like placing a ghee (酥油) bottle near a hot flame, one should know that soon it will be melted and destroyed. Furthermore, in what sense is it called 'grief'? It refers to those sentient beings who previously possessed precious wealth but could not maintain it, and were lazy, leading to poverty and suffering, their bodies emaciated, their faces haggard, their throats dry and parched, their words and thoughts feeling desolate and sad, recalling the past richness, but no longer able to obtain it. Furthermore, in what sense is it called 'suffering'? It refers to those sentient beings who commit unlawful acts, their bodies violating the law, suffering harm from knives, staves, and poison, or being cut, stabbed, and harmed by non-humans (非人) (referring to spirits, etc.), even to the point of losing their lives, enduring all kinds of pain. Furthermore, in what sense is it called 'annoyance'? It refers to those sentient beings who harm each other with malicious words, like being struck by a poisoned arrow, their faculties feeling troubled and disturbed, losing the thought of happiness. Furthermore, what is called 'the suffering of not obtaining what one seeks'? Or some sentient beings, who like to study the Right Dharma (正法), but cannot deeply understand it, their bodies and minds feeling tired and weary. Or due to indulgence and laziness, seeking in many ways but not succeeding, thereby generating heat and vexation. No desires, no pursuits.
。心則安隱。
復何名為愛別離苦。謂于所樂眷屬朋友。和合歡慰。忽爾離散。心懷戀慕。而生熱惱。
復何名為冤憎會苦。謂彼有情。樂著貪慾。多求財利。互相侵競。而結深冤。或為妻子恩愛纏縛。猶如桎梏。不得自在。當知女色。使人惑亂。其語柔軟。如拘牟那花。愚夫嗜之。銷除壯色。不久枯悴。如喬答摩仙。乃至諸天。多著欲樂。如薪近火。必為所焚。是故比丘。常當遠離。若近彼欲。得第一苦。一切世間。諸天及人。皆為慾火普遍逼迫。現招眾苦。死墮惡趣。為彼十三廣大火聚。圍繞燒然。佛為世間眾生慈父。憐愍彼故。而說此經。所謂地獄。有十三種。一者等活。二者黑繩。三者眾合。四者號叫。五者大號叫。六者燒然。七者極燒然。八者無間。九者煻煨。十者尸糞。十一者鋒刃。十二者劍林。十三者灰河。如是地獄。諸惡險難。無量苦惱。聚集其中。無數有情。造諸惡業。命終入彼。受多種苦。為諸獄卒。種種治罰。以熱鐵錘。忿恚而擊。形體碎爛。周遍流血。諸骨節間悉皆火然。復捉其足。擲入火坑。舉手忙亂。惡聲號哭。彼琰摩卒。極惡可懼。諸受罪人。見即惶怖。或復趁入煻煨獄中。皮肉筋骨。下足消潰。由惡業故旋踵還生。復有深廣極熱尸糞。臭不可聞。有鐵觜蟲。名酤拏波。
【現代漢語翻譯】 現代漢語譯本：心便能得到安穩。
什麼又叫做愛別離苦呢？就是說對於自己喜愛的眷屬、朋友，本來和合歡聚，感到快樂安慰，忽然之間離散，心中懷著戀慕之情，因而產生熱惱。
什麼又叫做怨憎會苦呢？就是說那些有情眾生，貪戀執著于貪慾，大多追求財利，互相侵犯爭奪，因而結下深仇大恨。或者因為妻子兒女的恩愛纏縛，就像戴上枷鎖一樣，不得自在。應當知道女色，使人迷惑混亂，她們的話語柔和，如同拘牟那花（一種花名）。愚笨的人貪戀它，消減掉強壯的容色，不久就會枯萎憔悴，就像喬答摩仙（一位仙人）。乃至諸天，大多貪著于欲樂，就像柴火靠近火焰，必定會被焚燒。所以比丘（出家人），應當常常遠離女色。如果接近那些慾望，就會得到第一等的痛苦。一切世間，諸天和人，都被**（原文如此，可能指情慾）普遍地逼迫，現在招致各種痛苦，死後墮入惡趣。被那十三種廣大的火聚，圍繞焚燒。佛是世間眾生的慈父，憐憫他們，所以宣說這部經。所謂地獄，有十三種：第一種是等活地獄，第二種是黑繩地獄，第三種是眾合地獄，第四種是號叫地獄，第五種是大號叫地獄，第六種是燒燃地獄，第七種是極燒燃地獄，第八種是無間地獄，第九種是煻煨地獄，第十種是尸糞地獄，第十一種是鋒刃地獄，第十二種是劍林地獄，第十三種是灰河地獄。像這樣的地獄，各種惡劣險難，無量的痛苦煩惱，聚集在其中。無數的有情眾生，造作各種惡業，命終之後進入那裡，遭受多種痛苦，被各種獄卒，用各種刑罰懲治。用熾熱的鐵錘，憤怒地擊打，形體破碎糜爛，到處流血，各個骨節之間全部燃燒著火焰。又抓住他們的腳，扔進火坑。他們舉起手來忙亂掙扎，發出惡劣的聲音號叫哭喊。那些琰摩卒（地獄的獄卒），極其兇惡可怕，那些受罪的人，看見他們就感到惶恐害怕。或者又被驅趕進入煻煨地獄中，面板肌肉筋骨，一落入其中就消融潰爛。由於惡業的緣故，轉眼之間又重新產生。又有深廣極其熾熱的尸糞，臭氣難聞。有鐵嘴的蟲子，名叫酤拏波（一種蟲名）。
【English Translation】 English version: The mind will then be peaceful and secure.
What is called the suffering of separation from loved ones? It refers to the situation where one is happily united with beloved relatives and friends, enjoying their company and comfort, but suddenly they are separated. The mind is filled with longing and attachment, leading to burning distress.
What is called the suffering of encountering enemies? It refers to sentient beings who are attached to greed and desire, constantly seeking wealth and profit, and engaging in mutual aggression and competition, thus forming deep grudges. Or they are entangled by the love and affection for wives and children, like being bound by shackles, unable to be free. It should be known that female beauty causes people to be confused and disoriented. Their words are soft and gentle, like the Kumuṇa flower (a type of flower). Foolish people crave it, diminishing their strong complexion, and soon they wither and fade, like the sage Gautama (a sage). Even the gods, are mostly attached to sensual pleasures, like firewood close to a flame, they will surely be burned. Therefore, monks (bhikkhus), should always stay away from women. If one approaches those desires, one will experience the greatest suffering. All beings in the world, gods and humans, are universally oppressed by ** (as in the original text, possibly referring to lust), currently inviting various sufferings, and after death, falling into evil realms. They are surrounded and burned by those thirteen great clusters of fire. The Buddha is the compassionate father of sentient beings in the world, and out of compassion for them, he spoke this sutra. The so-called hells are of thirteen types: the first is Sañjīva (hell of revival), the second is Kālasūtra (hell of black ropes), the third is Sanghāta (hell of crushing), the fourth is Raurava (hell of screaming), the fifth is Mahāraurava (hell of great screaming), the sixth is Tapana (hell of burning), the seventh is Pratāpana (hell of extreme burning), the eighth is Avīci (hell of uninterrupted suffering), the ninth is Kukūla (hell of embers), the tenth is Loṇa-kūpa (hell of corpse filth), the eleventh is Khuradhāra (hell of razor's edge), the twelfth is Asipatravana (hell of sword forest), and the thirteenth is Vaitaraṇī (hell of ashes river). Such hells, with all kinds of evil dangers, and immeasurable suffering and distress, are gathered within them. Countless sentient beings, create all kinds of evil deeds, and after death, enter there, suffering various torments, being punished by various hell guards. They are struck with hot iron hammers in anger, their bodies are shattered and rotten, blood flows everywhere, and all the joints between the bones are burning with flames. Again, they are grabbed by their feet and thrown into the fire pit. They raise their hands in frantic struggle, uttering evil sounds of screaming and crying. Those Yamas's wardens (the hell's wardens), are extremely fierce and terrifying, and those who are being punished are terrified when they see them. Or they are driven into the Kukūla hell, where their skin, flesh, tendons, and bones dissolve and disintegrate as soon as they fall into it. Due to evil karma, they are reborn in an instant. There is also deep and extremely hot corpse filth, with an unbearable stench. There are iron-beaked worms, called Kuṇapa (a type of worm).
往來其中。嚙罪人足。徹肉穿骨。取髓而食。復以無數铦利鋒刃。次第排列。而為其路。逐彼罪人。以足履踐。復為猛風。吹走其上。由避其苦。入劍葉林。無數劍鋒。從空而下。斫刺其身。無不斷壞。復有大河。灰汁盈滿。波浪涌沸。煮彼罪人。于其兩岸。有諸獄卒。執三戟叉。往來叉刺。受極重苦。或時悶絕。亦有藏竄。如魚沉泥。即以鐵鉤。挽唇而出。以大鐵網。捷置熱地。大火猛焰。翻覆燒烙。復以鐵鉗。擘開其口。即以銅汁。逼以灌之。或熱鐵丸。驅令吞啖。龂腭喉舌。各各焦爛。從咽徹下。悉為所燒。復有兩石。以夾其身。自首至足。而鋸解之。獄卒暴惡。猶如醉象。怒發沖直。火星四迸。驅彼罪人。臥鐵床上。以線抨之。或斸或鑿。火焰四起。唯聞號哭。復有山峰。從空而墜。擊彼罪人。身肢俱碎。悶絕躄地。良久乃蘇。有諸獄卒。其狀醜惡。或執利斧。椎棒刀輪。弓箭杵炮。熱鐵器杖。種種苦具。考掠罪人。復有百千猛焰火刺。從四方來。叢集其身。如燃杌木。悉皆焦爛。復以利刀。而取其舌。或斫或剉。為百千分。乃至所有一切身肢。倏然分散。猶若浮雲。復置罪人熱鐵甕中。熾火四逼。其湯沸溢。上下漂沈。猶如煮豆。身體脹裂。皮肉消盡。唯余骨鎖。撈捷于地。業風所吹。還活如故。如是眾苦
【現代漢語翻譯】 現代漢語譯本： 罪人們在其中來回奔走。毒蛇啃咬罪人的腳，穿透肌肉，啃噬骨頭，吸食骨髓。又有無數鋒利的刀刃，次第排列，成為道路。獄卒驅趕罪人，讓他們用腳踩踏刀刃。又有猛烈的狂風，將他們吹到刀刃之上。爲了躲避痛苦，罪人逃入劍葉林。無數劍鋒從空中落下，砍刺他們的身體，沒有一處不被破壞。又有大河，充滿灰燼和汁液，波浪翻滾沸騰，煮熬罪人。在河流兩岸，有獄卒手持三股叉，來回叉刺罪人，使他們遭受極重的痛苦。有時罪人昏厥過去，也有的藏匿起來，像魚一樣沉入泥中。獄卒就用鐵鉤鉤住他們的嘴唇，將他們拉出來，迅速地放在熾熱的地面上，用猛烈的火焰反覆燒烤。又用鐵鉗掰開他們的嘴，用銅汁強行灌入，或者驅趕他們吞吃燒紅的鐵丸，牙齦、上顎、喉嚨、舌頭，都被燒得焦爛，從喉嚨一直燒到下面，全部被燒燬。又有兩塊巨石，夾住罪人的身體，從頭到腳，用鋸子鋸開。獄卒兇暴惡毒，猶如喝醉的大象，怒髮衝冠，火星四射，驅趕罪人，讓他們躺在鐵床上，用墨線彈直，然後用斧頭砍，用鑿子鑿，火焰四處燃起，只能聽到罪人的號哭聲。又有山峰，從空中墜落，擊打罪人，使他們的身體四分五裂，昏厥倒地，很久才甦醒。還有許多獄卒，長相醜陋，有的拿著利斧、椎棒、刀輪、弓箭、杵炮、燒紅的鐵器等各種刑具，拷打罪人。又有成百上千的猛烈火焰，從四面八方涌來，聚集在罪人的身上，像燃燒的木樁一樣，全部被燒焦。又用鋒利的刀，割取罪人的舌頭，或者砍，或者剁，將舌頭分成成百上千份，乃至所有的一切身體肢體，瞬間分散，就像漂浮的雲彩。又將罪人放在熾熱的鐵甕中，四面都是熊熊烈火，甕中的湯汁沸騰溢出，罪人在其中上下漂浮沉沒，就像煮豆子一樣，身體脹裂，皮肉消盡，只剩下骨頭。獄卒將骨頭撈起來扔在地上，被業風吹拂，又復活如初。像這樣的種種痛苦。
【English Translation】 English version: They wander about within. Serpents bite the feet of the sinners, piercing flesh and bone, taking marrow and eating it. Moreover, countless sharp blades are arranged in order, forming a road for them. The prison guards drive the sinners, making them tread upon the blades. Again, a fierce wind blows them onto the blades. To escape the suffering, the sinners enter a forest of sword-leaves. Countless sword-blades fall from the sky, hacking and stabbing their bodies, leaving nothing unbroken. Furthermore, there is a great river, full of ash and lye, with surging and boiling waves, cooking the sinners. On both banks of the river, prison guards hold three-pronged forks, stabbing the sinners back and forth, causing them to suffer extreme pain. Sometimes the sinners faint, and some hide, sinking into the mud like fish. Then the prison guards use iron hooks to pull them out by their lips, quickly placing them on the hot ground, where fierce flames repeatedly burn them. They also use iron pincers to pry open their mouths, forcing them to drink molten copper, or driving them to swallow red-hot iron balls. The gums, palate, throat, and tongue are all scorched and rotten, burned all the way down from the throat, completely destroyed. Furthermore, there are two stones that clamp the sinners' bodies, sawing them apart from head to foot. The prison guards are violent and evil, like drunken elephants, their anger flaring up, sparks flying in all directions, driving the sinners to lie on iron beds, marking them with inked lines, then hacking and chiseling them, flames rising everywhere, with only the cries of the sinners heard. Moreover, mountain peaks fall from the sky, striking the sinners, shattering their bodies into pieces, causing them to faint and collapse to the ground, regaining consciousness after a long time. There are many prison guards, with ugly appearances, some holding sharp axes, mallets, bladed wheels, bows and arrows, pestles and mortars, hot iron implements, and various instruments of torture, tormenting the sinners. Furthermore, hundreds and thousands of fierce flames come from all directions, gathering on their bodies, like burning tree stumps, all scorched and rotten. Moreover, they use sharp knives to take the sinners' tongues, either hacking or chopping them into hundreds and thousands of pieces, until all their limbs are suddenly scattered, like floating clouds. They also place the sinners in hot iron cauldrons, with blazing fires all around, the boiling liquid overflowing, the sinners floating up and down within, like boiled beans, their bodies swelling and bursting, their skin and flesh consumed, leaving only bones. The prison guards scoop up the bones and throw them on the ground, where they are blown by the karma wind and revived as before. Such are the various sufferings.
。甚可怖畏。墮此獄者。無能得免。復有廣大寒𣲙地獄。有大雪聚。其高如山。嚴冷惡風。飄注不絕。有大深淵。結成𣲙臼。其狀宛若水精所成。有諸獄卒。逐彼罪人。盡入其中。寒苦逼切。發聲悲號。復有二杵。更相上下。而以搗之。其身碎壞。如聚沫團。業風吹活。如前不異。長時受苦。業盡方出。彼諸有情。皆由染慧邪欲因緣。於他身色。妉著不捨貪微少樂。受多苦報。是故世尊深生憐愍。起大悲心。而說此經。
諸比丘。世間所有種種苦因。生為根本。若無生緣。輪迴自息。何況未來無量生苦。由有生故。則有色蘊。由色蘊故。則有受蘊。由受蘊故。則有想蘊。由想蘊故。則有行蘊。由行蘊故。則有識蘊。如是次第。相續而起。增長苦聚。輪轉無窮。譬如群賊。入于城隍。縱燎抄掠。擾惱黎庶。如是五蘊。依彼識城。生諸煩惱。損害諸根。
又老病死。于諸世間。樂為損惱。是不可愛。如三種冤。常所隨逐。一者常求過隙。二者令墮險難。三者伺斷其命。是故比丘。常當修習福蓋正行。受持經典。如說修行。設老病死。眾冤圍繞。不生惶怖。于險惡道。則能超越。是大丈夫。為二世益。如火中蓮。甚為希有。則為安住寂靜妙樂。諸比丘。彼福體性。正所顯示。自因及果。皆可愛樂。乃至發生無漏
【現代漢語翻譯】 現代漢語譯本： 非常可怕可畏。墮入這種地獄的人，沒有誰能夠倖免。還有廣大的寒冰地獄，那裡有巨大的雪堆，像山一樣高。極其寒冷的風不停地吹刮。有巨大的深淵，結成冰臼，形狀宛如水晶做成。有許多獄卒，追趕那些罪人，把他們全部投入其中。寒冷痛苦逼迫，罪人們發出悲慘的號叫。又有兩根杵，交替上下，用來搗打他們，他們的身體破碎壞爛，像一堆泡沫。業風吹來，他們又復活，和之前一樣。長時間遭受痛苦，直到業報結束才能出來。那些有情眾生，都是由於染污的智慧和邪惡的慾望，對於他人的身色，貪戀執著不肯捨棄，貪圖微小的快樂，而遭受巨大的苦報。所以世尊（Bhagavan，佛的稱號）深深地憐憫他們，生起大悲心，而宣說這部經。
諸位比丘（Bhikkhus，佛教出家男眾），世間所有種種痛苦的根源，都是以『生』為根本。如果沒有『生』這個因緣，輪迴自然止息。更何況未來無量無邊的生老病死之苦？由於有『生』，所以有色蘊（Rūpaskandha，構成物質存在的要素）。由於色蘊，所以有受蘊（Vedanāskandha，感受的集合）。由於受蘊，所以有想蘊（Saṃjñāskandha，概念和想法的集合）。由於想蘊，所以有行蘊（Saṃskāraskandha，意志、偏見和傾向的集合）。由於行蘊，所以有識蘊（Vijñānaskandha，意識的集合）。就這樣依次相續而起，增長痛苦的聚集，輪轉沒有窮盡。譬如一群盜賊，進入城池，放火搶掠，擾亂百姓。這五蘊（Pañcakkhandha，構成個體存在的五種要素），依附於識蘊這座城池，產生各種煩惱，損害諸根（Indriya，感覺器官）。
而且，衰老、疾病和死亡，對於世間來說，都是帶來損害和惱亂的，是不可喜愛的，就像三種怨家，常常跟隨。第一種是常常尋找機會；第二種是使人墮入危險困境；第三種是伺機斷絕人的性命。所以，各位比丘，應當常常修習福德的覆蓋和正當的行為，受持經典，按照經中所說的去修行。即使衰老、疾病和死亡，各種怨家圍繞，也不會產生恐懼。對於險惡的道路，就能夠超越。這樣的人是大丈夫，能為今生來世帶來利益，就像火中的蓮花一樣，非常稀有。這樣就能安住在寂靜美妙的快樂之中。諸位比丘，那福德的體性，正是經典所顯示的，從自因到果報，都是可愛和令人喜悅的，乃至能夠發生無漏（Anāsrava，沒有煩惱）的智慧。
【English Translation】 English version: It is extremely terrifying and dreadful. Those who fall into this hell cannot escape. Furthermore, there is a vast cold ice hell, with huge piles of snow as high as mountains. Extremely cold and evil winds blow incessantly. There are great abysses, frozen into ice mortars, their shapes resembling crystal. There are hell wardens who chase after the sinners, throwing them all into these mortars. The intense cold and suffering press upon them, causing them to cry out in sorrow. Moreover, there are two pestles that alternately rise and fall, pounding them, their bodies crushed and destroyed, like clumps of foam. The winds of karma blow, and they revive, just as before. They endure suffering for a long time, only to emerge when their karma is exhausted. All those sentient beings, due to defiled wisdom and evil desires, cling to and are unwilling to relinquish the forms and colors of others,貪著微小的快樂，而遭受巨大的苦報。Therefore, the Bhagavan (the Blessed One) deeply pities them, arising great compassion, and speaks this sutra.
Bhikkhus (monks), all the causes of suffering in the world are rooted in 『birth』. If there is no cause of 『birth』, then samsara (cycle of rebirth) will naturally cease. How much more so the immeasurable suffering of future births, old age, sickness, and death? Because there is 『birth』, there is the Rūpaskandha (aggregate of form, the element constituting material existence). Because of the Rūpaskandha, there is the Vedanāskandha (aggregate of feeling, the collection of sensations). Because of the Vedanāskandha, there is the Saṃjñāskandha (aggregate of perception, the collection of concepts and ideas). Because of the Saṃjñāskandha, there is the Saṃskāraskandha (aggregate of mental formations, the collection of volitions, biases, and tendencies). Because of the Saṃskāraskandha, there is the Vijñānaskandha (aggregate of consciousness, the collection of awareness). Thus, in sequence, they arise continuously, increasing the accumulation of suffering, revolving without end. Just like a band of thieves entering a city, setting fires, plundering, and disturbing the people. These Pañcakkhandha (five aggregates, the five elements constituting individual existence), rely on the city of Vijñānaskandha, giving rise to various afflictions, harming the Indriya (sense organs).
Moreover, old age, sickness, and death, in all the worlds, bring harm and trouble, and are not to be loved, like three enemies who constantly follow. The first constantly seeks opportunities; the second causes one to fall into dangerous and difficult situations; the third waits to cut off one's life. Therefore, Bhikkhus, you should constantly cultivate the covering of merit and righteous conduct, uphold the sutras, and practice according to what is said in the sutras. Even if old age, sickness, and death, and various enemies surround you, do not be afraid. Then you can transcend the dangerous and evil paths. Such a person is a great being, who can bring benefit to this life and the next, like a lotus in the fire, which is very rare. Then one can dwell in the peaceful and wonderful bliss. Bhikkhus, the nature of that merit is precisely what the sutras reveal, from the cause to the effect, all are lovely and delightful, and even able to generate Anāsrava (non-outflow, without defilements) wisdom.
善法。身語意業。鹹得清凈。住不退轉。得授道記。如秋滿月。放盛光明。一切世間。咸蒙利益。樂廣大施。無有限礙。諸來乞者。皆給與之。令諸有情。心生悅豫。如戰勝將。心進勇銳。如依善王。安隱而住。猶如大海。納諸川流。如彌盧山。安固不動。一切眾生。奉如父母。得諸世間供養恭敬。獲得殊勝第一吉祥。親友朋屬之所稱讚。一切所愿。皆得成就。畢竟超越輪迴苦海。此義所明。福之自性。猶如金器。堅固可愛。為諸眾生最勝依止。非福自性。不可愛樂。猶如坯瓶。決定破壞。令諸眾生。流轉惡道。如世之蓋。人所執持。四方攸往。遮諸炎熱。工巧所為。不久則壞。如是福蓋正行所持。能袪生等所有熱惱。及地獄火之所燒煮。眾善所成。任持不壞。如舍衛城中。有長者女。與族姓子。共為匹偶。後生一兒。費用無度。日漸衰窘。謂其妻曰。我詣遠方。勤力求索。汝當愛念長育其子。久歷歲月。夫猶未還。年既長大。漸生放逸。與鄰處女。迭生愛樂。彼女即解所帶寶鬘。而授與之。母於後時。知其所由。乃以善言。種種教誨。我子不應樂為鄙事。當自慎護。無罹我懷。日加檢束。不令遊行。夜于寢門。以設其榻。子於一夕。貪慾所嬈。暫臥復起。須臾不停。白母開門。欲往便利。母語子言。此有盆具。不須
出也。為母嚴約。轉增欲心。遂興惡意。以害其母。造是罪已。深生惶怖。遂往伽藍。白言。大德。我欲出家。愿垂攝受。時諸比丘。不能觀察。詰其來由。便與剃髮。作比丘已。遠遁他國。勇猛精進。堅持凈戒。修習禪定。樂誦經典。彼有長者。睹其比丘。具如是德。興心供養。為造伽藍。命其為主。八方眾僧。咸來依附。爾時比丘。為眾講宣大乘經典。復令修習相應禪觀。四事供給。無所乏少。時諸大眾。勤修匪懈。漸次有證羅漢果者。而此比丘。后縈病苦。雖服妙藥。轉增尪瘵。召集眾僧。巧懺謝曰。謬當主宰。輕慢眾德。諸弟子等。惱亂亦然。唯愿眾慈。施我歡喜。常者皆盡。高者亦墜。合會有離。生必歸滅。說是語已。奄忽命終。時諸大眾。及彼弟子。共營善利。以資冥福。乃相議曰。我師趣寂。未知神識當生何所。其弟子中。有證聖者。乃入定觀。始於諸天。次及人間。乃至鬼畜。皆悉不見。遂復遍觀諸地獄中。乃知其師墮無間獄。弟子見已。生大疑惑。我大和尚。在世之日。堅持凈戒。多聞辯才。精進修行。未常暫廢。攝受供給八方僧眾。以何緣故。受茲劇報。時彼弟子。復入定觀。乃見先因。嘗害其母。以是報故。墮無間獄。熾然火聚。而燒其身。為彼獄卒。種種訶毀。汝在世時。下劣無智。造此逆
罪。今遣誰當。獄卒即以極熱鐵錘。以碎其首。血流悶絕。苦不可言。是時弟子大阿羅漢。見是事已。運悲願力。息除苦惱。憑法威德。令知宿命。緣念三寶。續其善根。即時命絕。生夜摩天。法爾新生諸天子等。住彼天已。起三種念。一觀前身受生何族。二於何處。身謝命終。三修何福。得生天上。時彼天子作是觀已。乃見自身先造逆罪。承佛恩力。得生此天。而作是念。我今一心。無別異想。唯求見佛。親近供養。以報大恩。由天福力。自然而有眾寶瓔絡。莊嚴其身。于初夜分。身放光明。照祇陀林。皆悉顯現。前詣佛所。頭面禮足。即以天上眾色蓮華。曼陀羅華。以散佛上。積過於膝。作供養已。退坐一面。
爾時世尊。知彼天子心之所念。即為宣說四諦法輪。三轉行相。聞已悟解。即得見諦。不起于座。證預流果。無漏堅固金剛智杵。摧壞身見邪慢諸山。是四諦法。非諸沙門。及婆羅門。父母朋屬。而能宣說。唯佛世尊。愍念於我泣血盈海。積骨如山。閉惡趣門。開生天路。救拔地獄。餓鬼畜生。皆令安住人天善果。時彼天子即說偈曰。
我由染欲深過患 墮于無間地獄中 蒙佛恩力得生天 復令證得涅盤道 我由依止凈法眼 永脫輪迴諸惡趣 及彼未來生死流 得至寂靜菩提岸
【現代漢語翻譯】 現代漢語譯本 罪業。現在派誰去（執行刑罰）？獄卒就用極熱的鐵錘，擊碎他的頭，血流不止，悶絕過去，痛苦無法言說。當時，弟子中的大阿羅漢，見到這件事後，運用悲憫的願力，平息消除他的苦惱，憑藉佛法的威德之力，使他得知前世的因緣和命運，憶念三寶（佛、法、僧），接續他的善根。隨即，罪犯命絕，轉生到夜摩天（Yama Heaven，六慾天之一）。按照法則，新生的諸天子等，住在夜摩天后，生起三種念頭：一是觀察前身受生於何族，二是在何處、何時身死命終，三是修了什麼福報，得以轉生天上。當時，那位天子作了這樣的觀察后，才看到自身先前造下逆罪，承蒙佛的恩德和力量，才得以轉生到這個天界。於是他這樣想：我現在一心一意，沒有別的想法，只求見佛，親近供養，以報答佛的大恩大德。由於天界的福力，自然而然地有了各種寶物瓔珞，莊嚴他的身體。在初夜時分，身上放出光明，照亮祇陀林（Jetavana，佛陀常住的精舍），全都顯現出來。他來到佛的住所前，頭面觸地禮拜佛足，隨即用天上的各種顏色的蓮花、曼陀羅花，散在佛的身上，堆積超過膝蓋，作完供養后，退到一旁坐下。
這時，世尊知道那位天子心中所想，就為他宣說四諦法輪（Four Noble Truths，佛教的基本教義），三轉行相。天子聽聞后，領悟理解，當下就證得了見諦（見道），沒有離開座位，就證得了預流果（Sotapanna，須陀洹果，小乘初果）。無漏堅固的金剛智杵，摧毀了身見（belief in a permanent self）和邪慢等山。這四諦法，不是那些沙門（Shramana，出家修行者）以及婆羅門（Brahmana，印度教祭司），父母親屬所能宣說的，只有佛世尊，憐憫我泣血如海，積骨如山，關閉惡趣之門，開闢生天之路，救拔地獄、餓鬼、畜生道的眾生，都讓他們安住在人天善果之中。當時，那位天子就說了偈頌：
我由於染欲深重，犯下過錯，墮入無間地獄（Avici Hell，八大地獄中最苦之處）。 蒙受佛的恩德和力量，得以轉生到天界，又讓我證得了涅盤（Nirvana，寂滅）之道。 我由於依止清凈的法眼，永遠脫離輪迴的各種惡趣。 以及那未來的生死之流，得以到達寂靜的菩提（Bodhi，覺悟）之岸。
【English Translation】 English version Sin. Whom shall I send now? The prison warden then used an extremely hot iron hammer to smash his head, causing blood to flow and him to faint, the suffering was indescribable. At that time, a great Arhat (one who has attained enlightenment) among the disciples, seeing this, used the power of compassion and vows to quell and eliminate his suffering, relying on the majestic power of the Dharma (teachings of the Buddha) to let him know his past life's karma and destiny, remember the Three Jewels (Buddha, Dharma, Sangha), and continue his roots of goodness. Immediately, the criminal died and was reborn in the Yama Heaven (one of the six heavens of desire). According to the Dharma, the newly born devas (gods) and others, after residing in that heaven, arose with three thoughts: first, to observe in what family he was born in his previous life; second, where and when he died; and third, what blessings he cultivated to be reborn in heaven. At that time, that deva, after making such observations, saw that he had committed rebellious sins in the past, and by the grace and power of the Buddha, he was able to be reborn in this heaven. So he thought: 'Now I am single-minded, without any other thoughts, only seeking to see the Buddha, to draw near and make offerings, in order to repay the great kindness of the Buddha.' Due to the blessings of heaven, he naturally had various jeweled ornaments adorning his body. In the first part of the night, his body emitted light, illuminating the Jetavana (monastery where the Buddha often stayed), making everything visible. He came before the Buddha's residence, prostrated himself at the Buddha's feet, and then scattered various colored lotuses and Mandarava flowers from heaven on the Buddha, piling them up over his knees. After making offerings, he retreated and sat to one side.
At this time, the World Honored One, knowing what that deva was thinking in his heart, then expounded the Dharma wheel of the Four Noble Truths (the fundamental teachings of Buddhism) for him, in its three aspects. After hearing and understanding, the deva immediately attained the vision of truth (seeing the path), and without leaving his seat, he attained the fruit of Stream-entry (Sotapanna, the first stage of enlightenment in Theravada Buddhism). The indestructible vajra (diamond) wisdom club shattered the mountains of self-view (belief in a permanent self) and arrogant pride. These Four Noble Truths cannot be expounded by those Shramanas (wandering ascetics) and Brahmanas (Hindu priests), parents, or relatives, only the World Honored Buddha, who pities me, weeping blood like the sea, piling up bones like mountains, closing the gates of the evil realms, opening the path to rebirth in heaven, rescuing beings in hell, hungry ghosts, and animals, and enabling them all to dwell in the good fruits of humans and devas. At that time, that deva spoke the following verse:
Because of my deep attachment to desire and faults, I fell into the Avici Hell (the most painful of the eight great hells). By the grace and power of the Buddha, I was able to be reborn in heaven, and also allowed to attain the path of Nirvana (liberation). Because I rely on the pure Dharma eye, I am forever freed from the various evil realms of Samsara (cycle of rebirth). And that future stream of birth and death, I am able to reach the peaceful shore of Bodhi (enlightenment).
我今得見牟尼主 百千生中難值遇 善超生老病苦因 應受世間廣供養 持寶瓔珞以奉獻 合掌右繞心忻慶 故我頂禮二足尊 能使人天生覺悟
福蓋正行所集經卷第五 大正藏第 32 冊 No. 1671 福蓋正行所集經
福蓋正行所集經卷第六
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
爾時超越惡趣天子。偈贊佛已。心生喜悅。譬如商主。得大財利。如彼農夫。得成稼穡。亦如勇將。戰陣得勝。如久病者。頓獲痊癒。是時會中。有阿羅漢。知彼天子始末因緣。由此追念。己之本師。沒雖久矣。知在何道。時有檀那。于寺營齋。有一比丘。汲新凈水。于其齋次。行施眾僧。彼阿羅漢。以白銅缽。受水欲飲。指尖觸之。極甚清冷。即自思念。我師在昔嘗為寺主。知大眾事。吝惜眾物。貪著資生。常愿後身。復生於此。有如是罪。若墮洋銅地獄之中。欲斯甘泉。豈可得也。作是念已。遂入定觀之。遍地獄中。洎傍生鬼趣。都無所見。復更思惟。豈非曩植善根。今得成熟。托于勝處。即于諸天。次第觀察。乃見其師生四王天。是時尊者往詣彼所。安慰問訊。而語之曰。我聞此天。唯修眾善。堅持凈戒。始乃得生。師積宿
【現代漢語翻譯】 現代漢語譯本： 我如今得見牟尼主（釋迦牟尼佛），百千劫中難以值遇。 佛陀善於超脫生死、衰老、疾病之苦的根源，應當接受世間廣泛的供養。 我手持珍貴的瓔珞來奉獻，合掌向右繞佛，心中充滿喜悅。 所以我頂禮佛陀這位兩足尊，他能使人天眾生覺悟。
《福蓋正行所集經》卷第五 大正藏第 32 冊 No. 1671 《福蓋正行所集經》
《福蓋正行所集經》卷第六
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
當時，超越惡趣天子用偈頌讚嘆佛陀后，心中生起喜悅，就像商人獲得巨大財富，像農夫獲得豐收，也像勇猛的將領在戰場上獲得勝利，像久病的人突然痊癒。這時，法會中有一位阿羅漢（斷盡煩惱，證得解脫的聖者），知道那位天子的前因後果，因此追憶起自己的本師（老師），雖然去世很久了，但想知道他在哪一道。 當時有一位檀那（施主）在寺廟裡準備齋飯，有一位比丘（出家修行的男子）汲取新鮮乾淨的水，在齋飯時分施給眾僧。那位阿羅漢用白銅缽接水準備飲用，指尖觸碰到水，感覺極其清涼。他便自己思念：『我的老師過去曾經是寺廟的住持，掌管大眾事務，吝惜寺廟的物品，貪戀生活所需，常常希望後世還能出生在這裡。有這樣的罪過，如果墮入洋銅地獄之中，想要喝到這樣的甘泉，怎麼可能呢？』 這樣想著，他便入定觀察，遍觀地獄、傍生（畜生）、鬼趣，都沒有見到他的老師。他又進一步思惟：『難道是過去種下的善根，現在成熟了，投生到殊勝的地方？』於是就在諸天之中，依次觀察，才看到他的老師生在四王天（天界的第一層）。當時，這位尊者前往那個地方，安慰問候，並對他說：『我聽說此天界，只有修行各種善事，堅持清凈戒律，才能得生。老師積累了過去的罪過，現在能夠生到這裡，這是什麼原因呢？』
【English Translation】 English version: I now see the Muni Lord (Shakyamuni Buddha), difficult to encounter in hundreds of thousands of lifetimes. The Buddha is skilled at transcending the root causes of birth, old age, sickness, and death, and should receive widespread offerings from the world. I hold precious necklaces to offer, joining my palms and circumambulating to the right, my heart filled with joy. Therefore, I prostrate to the Two-Footed Venerable One (Buddha), who can awaken humans and devas.
The Sutra Collected by Fukai's Righteous Conduct, Volume 5 Taisho Tripitaka Volume 32, No. 1671, The Sutra Collected by Fukai's Righteous Conduct
The Sutra Collected by Fukai's Righteous Conduct, Volume 6
Compiled by Bodhisattva Nagarjuna (A great Buddhist philosopher).
Translated by the Tripitaka Master Richēng, Grand Master Chao San Da Fu, Acting Honglu Official, Proclaimer of Sanskrit, and Purple-Robed Shramana, by Imperial Decree, from the Western Heaven.
At that time, the Deva (a celestial being) who had transcended the evil realms, after praising the Buddha with verses, felt joy in his heart, like a merchant who has obtained great wealth, like a farmer who has achieved a harvest, like a brave general who has won a battle, like a person who has been ill for a long time and suddenly recovers. At that time, there was an Arhat (one who has attained enlightenment) in the assembly who knew the cause and effect of that Deva, and therefore recalled his own teacher, who had passed away for a long time, and wanted to know which path he was on. At that time, there was a Dana (a generous benefactor) preparing a vegetarian feast at the temple, and a Bhikshu (a Buddhist monk) was drawing fresh, clean water to distribute to the Sangha (the monastic community) during the feast. That Arhat received the water with a white copper bowl, intending to drink it, and his fingertip touched the water, feeling extremely cool. He then thought to himself, 'My teacher used to be the abbot of the temple, managing the affairs of the community, being stingy with the temple's possessions, and attached to the necessities of life, often wishing to be reborn here in the future. With such sins, if he were to fall into the Molten Copper Hell, how could he obtain such sweet nectar?' Thinking this way, he entered into Samadhi (a state of meditative consciousness) to observe, and searched throughout the hells, the realms of animals, and the realms of ghosts, but did not see his teacher. He further contemplated, 'Could it be that the good roots planted in the past have now matured, and he has been reborn in a superior place?' Then, among the Devas, he observed in order, and finally saw his teacher reborn in the Four Heavenly Kings Heaven (the lowest of the six heavens in the desire realm). At that time, the Venerable One went to that place, offering comfort and greetings, and said to him, 'I have heard that in this heaven, one can only be born by cultivating various good deeds and upholding pure precepts. Teacher, you accumulated past sins, how is it that you are now able to be born here? What is the reason for this?'
愆。何能至此。是時天子。謂尊者曰。我于昔日。經作寺主。愚癡惡行。不曾發露。將命終時。志誠懇惻。唯佛法僧。是我歸仗。由是緣念三寶恩力。承此善根。來生此處。時彼尊者。聞是說已。心凈踴躍。得未曾有。即於人天。有學無學。大眾之中。三稱奇哉。具陳上事。佛法僧力。功難思議。能銷地獄無量極苦。能長有情無量善根。斷除煩惱。裂諸疑網。畢竟能至菩提彼岸。諸有智者。當勤精進。凈身語意。修施戒定此則能報佛之大恩。然諸眾生。性慾各異。漸令具修此三種行。或樂當饒受用五欲。世尊方便。勸令佈施。或樂生天。受勝妙樂。世尊方便。令持凈戒。或樂解脫出離苦際。世尊方便。令習禪定。是故世尊說此三行。名為福蓋。當具奉行。譬如二鬼競三種物。謂篋。謂履。謂椎。兩相交爭。揚聲大喚。云某方所。有婆羅門。彼甚正直。可斷此事。二鬼舁物。即往彼處。合掌白言。大婆羅門。汝當爲我。均分此物。婆羅門曰。此微物耳。何須相競。遠來求決。二鬼說言。此非小事。最極難得。汝觀此篋。則能變現。隨所欲物。皆從中出。此雙履者。人或躡之。則能昇天。受諸妙樂。又彼椎者。則能摧伏一切冤敵。皆令退散。時婆羅門。聞是說已。即令二鬼。退立一面。我當爲汝。良久思惟。分此三物。各
【現代漢語翻譯】 現代漢語譯本： 愆（過失）。如何能到這裡？當時天子對尊者說：『我過去曾經作為寺廟的施主，因為愚癡做了很多惡行，卻不曾懺悔。臨命終時，我真心誠意地皈依佛、法、僧三寶。由於憶念三寶的恩德和力量，憑藉這個善根，才得以轉生到這裡。』當時那位尊者聽了這些話，內心清凈歡喜，感到前所未有。隨即在人天、有學無學的大眾之中，三次稱讚『奇哉』，並詳細地陳述了這件事。佛、法、僧的力量，功德不可思議，能夠消除地獄無量的痛苦，能夠增長有情無量的善根，斷除煩惱，破除各種疑惑，最終能夠到達菩提的彼岸。各位有智慧的人，應當勤奮精進，清凈身、語、意三業，修習佈施、持戒、禪定，這樣才能報答佛的大恩。然而，各種眾生的根器各不相同，（世尊）逐漸引導他們修習這三種善行。對於那些喜歡享受五欲的人，世尊就用方便法門勸導他們佈施。對於那些喜歡昇天享受殊勝快樂的人，世尊就用方便法門讓他們持守清凈的戒律。對於那些喜歡解脫，脫離痛苦的人，世尊就用方便法門讓他們修習禪定。因此，世尊說這三種善行，名為福蓋，應當全部奉行。譬如兩個鬼爭奪三種物品，分別是箱子、鞋子、木槌。它們互相爭奪，大聲呼喊，說：『在某個地方，有一位婆羅門（古印度祭司），他非常正直，可以判斷這件事。』兩個鬼抬著物品，就前往那個地方，合掌稟告說：『偉大的婆羅門，您應當為我們平均分配這些物品。』婆羅門說：『這些都是微不足道的東西，何必爭奪，遠道而來請求我決斷呢？』兩個鬼說：『這並非小事，而是最極難得的。您看這個箱子，它能夠變現出任何你想要的物品，都能從中出現。這雙鞋子，人如果穿上它，就能升到天上，享受各種美妙的快樂。還有那個木槌，它能夠摧伏一切冤家仇敵，讓他們全部退散。』當時婆羅門聽了這些話，就讓兩個鬼退到一邊站立，說：『我應當為你們好好地思考，來分配這三樣東西。』
【English Translation】 English version: 'Transgression. How could I have arrived here?' At that time, the Deva King said to the Venerable One, 'In the past, I was the patron of a monastery. Due to my ignorance, I committed many evil deeds but never repented. When I was about to die, I sincerely and earnestly took refuge in the Buddha, Dharma (teachings), and Sangha (community). Because of recollecting the grace and power of the Three Jewels (Triratna), and relying on this root of goodness, I was able to be reborn here.' At that time, the Venerable One, upon hearing these words, felt pure joy in his heart, something he had never experienced before. Immediately, among the assembly of humans and devas, both learners and non-learners, he exclaimed 'Wonderful!' three times, and recounted the matter in detail. The power of the Buddha, Dharma, and Sangha is inconceivable; it can eliminate immeasurable suffering of hell, increase immeasurable roots of goodness for sentient beings, cut off afflictions, break through all doubts, and ultimately lead to the other shore of Bodhi (enlightenment). All wise ones should diligently strive to purify their body, speech, and mind, and cultivate generosity (dana), morality (sila), and meditation (samadhi). This is how one can repay the great kindness of the Buddha. However, the capacities of all sentient beings are different, (the World Honored One) gradually guides them to cultivate these three practices. For those who enjoy indulging in the five desires, the World Honored One uses skillful means to encourage them to practice generosity. For those who desire to be reborn in the heavens and enjoy supreme bliss, the World Honored One uses skillful means to have them uphold pure precepts. For those who desire liberation and to escape from suffering, the World Honored One uses skillful means to have them practice meditation. Therefore, the World Honored One said that these three practices are called the 'Umbrella of Merit,' and should be fully practiced. For example, two ghosts were competing for three items: a chest, shoes, and a mallet. They were fighting with each other, shouting loudly, saying, 'In a certain place, there is a Brahmin (ancient Indian priest) who is very upright and can judge this matter.' The two ghosts carried the items and went to that place, and with palms together, they reported, 'Great Brahmin, you should divide these items equally for us.' The Brahmin said, 'These are trivial things; why compete and come from afar to ask me to decide?' The two ghosts said, 'This is not a small matter, but something extremely rare. Look at this chest; it can transform and manifest whatever you desire, and everything can come out of it. These shoes, if a person wears them, can ascend to the heavens and enjoy all kinds of wonderful pleasures. And that mallet can subdue all enemies and cause them all to retreat.' At that time, the Brahmin, upon hearing these words, had the two ghosts step aside and said, 'I should think carefully for you to divide these three items.'
得平等。彼婆羅門。遽著其履。復取椎篋。乘空而去。二鬼見已。悔令知是三物。為他所有。於此喻中。當善分別。佈施如篋。得如意故。持戒如履。能生天故。禪定如椎。降眾魔故。此名世尊說施戒定。方便攝受福蓋正行。
此中復明三種惡行。所謂慳吝破戒散亂。生諸過患。則為輪迴惡趣之本。能壞施戒禪定功德。是故世尊。種種顯示慳吝過失。猶若垢穢。涂污有情。招不如意。如是慳者。雖積珍財。不能惠施。猶如鴟鳶。止蓮華叢。于父母所。不能供給。親屬集會。舍避而去。不信善言。不樂經法。恃己財富。不耐他榮。猶如醉象。性難調伏。亦如毒蛇。人不欲視。善人見已。悉皆遠之。于勝福業。不樂隨喜。見來誘掖。心則生惱。如於枯井。而欲求水。所出言音。人不欲聽。隨所至處無有與語。在大眾中。則如癡者。過四衢道。猶若腐尸。彼愚癡人。雖居世間不能遠離種種過惡。不能護持諸善功德。不能滋長諸善種子。如是慳人。作貧窮因。現雖富足。不能受用。下心求者。不能少惠。當知是人。如尸陀林。諸世間人。不樂依止。是慳因緣。如大名長者經說。
爾時世尊住舍衛城。祇樹給孤獨園。時彼城中。有大長者。名曰大名。巨富無子。忽爾命終。時憍薩羅國勝軍大王聞是事已。遽至其舍。
塵土坌身。到已攝取一切庫藏。及諸財物。悉付官吏。事畢旋駕。詣世尊所。頭面禮足。退坐一面。佛言。大王。何故匆遽。塵土坌身。而至此耶。王以上事。具白世尊。佛言。大王。彼大長者。財富幾何。王曰。其家巨富。多有資財。金銀珍寶。倉庫諸物。各有無量百千俱胝。如是豪富。無與等者。彼唯受用粗糲飲食。所著之衣。破爛故惡。出乘弊車。聚葉為蓋。凡欲食時。先扃其門。日雖餐啜未嘗飽滿。設有沙門。及婆羅門。諸乞丐者。涉遠路者。作伎藝者。如是人等。來求飲食。無有一人。曾得少許。時勝軍大王復白佛言。世尊。愿為我說大名長者。慳吝過失所招之報。令彼聞者。鹹得開悟。佛言。大王。如是長者。雖為大富。不奉尊親。不能己用。于勝福田。亦不樂施。朋友眷屬。未聞少惠。奴婢僕從。及諸人民。皆悉舍離。當知是人。雖處財富。由彼慳故。不相符順。如不凈中。生其蓮華。如妙園林。踞于猛虎。如珍美膳。置之毒物。如摩尼寶。生於峭壁。如甘熟果。植于高崖。如清凈地。涂以糞穢。如服毒藥。欲延壽命。如淫女家。自稱梵行。如多瞋者。欲人愛敬。如謬解者。稱善論議。言如騃童。無有定量。非法說法。不善說善。多招世間種種譏謗。此但守財。枉名為富。雖有珍寶。無益於物。終日勞
【現代漢語翻譯】 現代漢語譯本 塵土滿身。到達后已經收繳了一切庫藏，以及各種財物，全部交給官吏。事情完畢后立即返回，前往世尊處。以頭面禮拜佛足，退到一旁坐下。佛說：『大王，為何如此匆忙，滿身塵土來到這裡？』大王將以上的事情，詳細地稟告了世尊。佛說：『大王，那位大長者（指擁有巨大財富的人）的財富有多少？』大王說：『他家非常富有，擁有大量的資財，金銀珍寶，倉庫里的各種物品，每一樣都有無量百千俱胝（古代印度計數單位，表示極大的數量）。像他這樣豪富的人，沒有人可以和他相比。』但是他自己只享用粗糙的飲食，所穿的衣服，破爛陳舊。出門乘坐破舊的車子，用樹葉聚集起來當車蓋。每次想要吃飯的時候，先關上他的門。即使吃飯的時候，也從來沒有吃飽過。如果有沙門（指出家修道的人），以及婆羅門（指印度教祭司），各種乞丐，遠道而來的人，表演技藝的人，這樣的人來乞求食物，沒有一個人曾經得到哪怕一點點。』當時勝軍大王又對佛說：『世尊，希望您能為我說說大名長者（指非常有名望的富人）因為慳吝吝嗇所招致的報應，讓那些聽到的人，都能得到開悟。』佛說：『大王，像這樣的長者，雖然非常富有，卻不供養尊敬父母親人，不能自己享用，對於殊勝的福田（指可以種福報的地方，如寺廟）也不樂於佈施，朋友眷屬，沒有聽說過他有絲毫的恩惠，奴婢僕從，以及所有的人民，都全部捨棄離開他。應當知道這個人，雖然身處財富之中，由於他的慳吝，財富與他並不相符順。就像在不乾淨的地方，生長出蓮花。就像在美妙的園林里，盤踞著兇猛的老虎。就像珍美的膳食，放置了毒藥。就像摩尼寶（指珍貴的寶珠），生長在陡峭的懸崖上。就像甘甜成熟的果實，生長在高高的山崖上。就像清凈的土地，塗滿了糞便污穢。就像服用毒藥，想要延長壽命。就像**家，自稱是清凈的修行者。就像充滿嗔恨的人，想要別人愛戴尊敬他。就像錯誤理解的人，自稱善於辯論議事。說出的話就像愚笨的兒童，沒有一定的準則。把不符合佛法的說成是佛法，不善的說成是善的，招來世間種種的譏諷誹謗。這種人只是守護著財富，白白地被稱為富人。雖然擁有珍寶，卻對任何事物都沒有益處，終日勞'
【English Translation】 English version Covered in dust. Having arrived, he had seized all the treasuries and various properties, handing them over entirely to the officials. With the matter concluded, he immediately returned to where the World Honored One was. He bowed at the feet of the Buddha with his head and face, then withdrew to sit on one side. The Buddha said, 'Great King, why are you in such a hurry, arriving here covered in dust?' The King recounted the aforementioned events in detail to the World Honored One. The Buddha said, 'Great King, how much wealth does that great householder (referring to a person with immense wealth) possess?' The King replied, 'His family is extremely wealthy, possessing vast amounts of resources, gold, silver, precious jewels, and various items in the warehouses, each numbering immeasurable hundreds of thousands of kotis (an ancient Indian unit of counting, representing an extremely large number). No one can compare to his opulence.' Yet, he himself only partakes of coarse food and drink, wears tattered and old clothes. He travels in a dilapidated cart, using gathered leaves as a canopy. Each time he wishes to eat, he first locks his doors. Even when eating, he is never fully satisfied. If there are Shramanas (referring to monks who have left home to cultivate the Way), Brahmins (referring to Hindu priests), various beggars, those who have traveled far, or performers of arts, such individuals who come seeking food, not a single one has ever received even a little.' At that time, King Shengjun again said to the Buddha, 'World Honored One, I hope you can tell me about the retribution that the great householder Daming (referring to a very famous rich man) incurs due to his stinginess, so that those who hear it may be enlightened.' The Buddha said, 'Great King, such a householder, although extremely wealthy, does not support or respect his parents and relatives, cannot enjoy it himself, and is not inclined to give to the meritorious fields (referring to places where one can plant seeds of merit, such as temples). Friends and family have not heard of him showing the slightest kindness. Servants and all the people have all abandoned and left him. Know that this person, although situated amidst wealth, is not in harmony with it due to his stinginess. It is like a lotus flower growing in an unclean place. It is like a fierce tiger dwelling in a beautiful garden. It is like precious delicacies laced with poison. It is like a Mani jewel (referring to a precious gem) growing on a steep cliff. It is like sweet, ripe fruit growing on a high cliff. It is like pure land smeared with filth and excrement. It is like taking poison, wanting to prolong life. It is like a ** claiming to be a pure practitioner. It is like a person full of anger wanting others to love and respect him. It is like someone with wrong understanding claiming to be good at debate and discussion. The words spoken are like those of a foolish child, without any fixed standard. Saying what is not Dharma is Dharma, saying what is not good is good, inviting all kinds of ridicule and slander in the world. Such a person only guards wealth, being falsely called rich. Although possessing treasures, they are of no benefit to anything, toiling all day.'
苦。如無財者。眾人見已。咸謂不祥。親友視之。不往問訊。如是慳人。眾所嫌惡。如彼群雁。不棲寒林。由彼財故。自作纏縛。不知壽命。如山瀑流。不念無常。大怖將至。一剎那頃。喪失自命。當知財富。亦不久住。猶如象耳。不暫停息。于說法師。不能下問。聞贊施行。心不信樂。見來化導。藏竄遠避。設有得見。返遭罵辱。如是愚夫。雖多資財。如人夢中所得不異。乃至慳惜。埋藏地中。縱遇病苦。不求良藥。聞召醫師。心則生惱。由此沉瘵。而取命終。人聞其亡。無不稱快。一切身份。潰壞難近。猛火焚之。臭煙蓬㶿。倏成灰燼。任風吹飏。當知是人。定墮惡道。于地獄中。受種種苦。從地獄出。生餓鬼中。其形長大。裸形黑瘦。常為熾火之所燒然。身肢燋爛。兩目如坑。其腹極大。咽喉如針。經歷長劫。不得飲食。皮骨連立。不能自持。常啖糞穢。以自活命。涂污唇吻。不生嫌惡。若見涎涶。互相爭奪。或得少分。受多驚怖。復生迥絕曠野旱海。于彼不聞水之名字。其身高大。猶若山峰。猛風所吹。動搖發響。復為飛禽往來棲止。或啄或護。受諸苦惱。從是得脫。生余鬼類。所謂夜叉。羅剎娑。畢舍遮。部多。矩畔拏。布單那。羯吒布單那。塞建那。嗢摩那等。設得為人。其形極醜。身皮黑澀。狀若煙燻
。諸根閉塞。眼不明瞭。貧窶饑裸。以乞自濟。常持磚石。以擊其胸。有得殘棄不凈飲食。或生蛆蟲。便以為足。常為風雨寒熱逼切。蚊虻諸蟲之所𠯗食。永失快樂名聞吉祥。如是惡報。甚可怖畏。是慳業行。復如尊者所問經說。
爾時世尊住王舍城。迦蘭陀竹園。時彼城中。有長者子。常詣佛所。樂欲聞法。發凈信心。欲求出家。即白母言。愿母聽我于佛法中。出家為道。母言。今者唯汝一子。我身沒已。當自隨意。子如其教。勤力營求。所得財物。悉以奉母。愿母將此。恣其所用。若有餘者。修諸福業。母得財已。不肯惠施。廣多積聚。埋藏地中。或有沙門。來至乞食舉手呵罵。謂言鬼來。子聞不悅。我母何故於少飲食。而不能施。復加勸諭。詐言已與。未久之間。母乃命終。時長者子。作廣大施。以薦其母。然後舍家。既入法已。勤加精進。樂聞正法。如理思惟。成就根力。達有為行。悟生滅法。息諸輪迴。超越五趣。破無明㲉。離三界貪。視其金寶。猶如瓦礫。涂割于身。不生愛恚。其心平等。猶若虛空。決定永斷一切煩惱。現前證得阿羅漢果。大梵天王。帝釋諸天。咸共尊重。供養讚歎。是時尊者。于恒河岸居止草菴。修習禪定。忽有一鬼。住立其前。裸形丑黑。如燒杌木。頭髮髼亂。大腹小頸。肢
【現代漢語翻譯】 現代漢語譯本：諸根閉塞（感官封閉）。眼睛不明亮。貧窮飢餓，衣不蔽體。靠乞討度日。常常拿著磚頭石頭，敲打自己的胸膛。得到別人丟棄的殘羹剩飯，甚至生了蛆蟲，就覺得足夠了。經常被風雨寒冷侵襲，蚊蟲叮咬。永遠失去快樂、名聲和吉祥。這樣的惡報，非常可怕。這是慳吝的業行。也如尊者所問經所說。
當時，世尊住在王舍城（Rājagṛha）的迦蘭陀竹園（Kalandaka Venuvana）。當時城裡有一個長者（wealthy man）的兒子，經常去佛陀那裡，喜歡聽聞佛法，生起清凈的信心，想要出家。就對母親說：『希望母親允許我在佛法中出家修行。』母親說：『現在只有你一個兒子，我死後，你就可以自己隨意了。』兒子聽從母親的教導，努力經營，把所得的財物，全部奉獻給母親，希望母親用這些錢，隨意使用，如果有多餘的，就修各種福業。母親得到錢后，不肯佈施，大量積聚，埋藏在地下。有時有沙門（śrāmaṇa，mendicant）來乞食，她就舉手呵斥謾罵，說：『鬼來了。』兒子聽了不高興，心想：『我母親為什麼對一點點飲食，都不能佈施呢？』又加以勸說，母親就假裝已經佈施了。沒過多久，母親就去世了。當時，長者的兒子，做了廣大的佈施，來為母親祈福。然後捨棄家庭。進入佛法后，勤加精進，喜歡聽聞正法，如理思維，成就根力（indriya-bala，spiritual faculties and powers），通達有為行（saṃskṛta，conditioned phenomena），領悟生滅法（arising and ceasing），止息各種輪迴，超越五趣（five realms of existence），破除無明之㲉（ignorance），遠離三界（three realms）的貪慾，看待金銀珠寶，就像瓦礫一樣。用刀割身體，也不生起愛恨之心。他的心平等，就像虛空一樣。決定永遠斷除一切煩惱，當下證得阿羅漢（arhat）果。大梵天王（Mahābrahmā），帝釋（Indra）諸天，都共同尊重，供養讚歎。當時，這位尊者，在恒河（Ganges）岸邊居住在草菴里，修習禪定。忽然有一個鬼（preta），站在他面前，赤身裸體，醜陋黝黑，像燒焦的樹樁，頭髮蓬亂，大肚子小脖子，四肢
【English Translation】 English version: The roots of sense are blocked. The eyes are not clear. Impoverished, hungry, and naked, they sustain themselves by begging. They constantly hold bricks and stones, striking their chests with them. If they obtain leftover, discarded, and unclean food, even if it is infested with maggots, they consider it sufficient. They are constantly afflicted by wind, rain, cold, and heat, and are devoured by mosquitoes and other insects. They forever lose happiness, fame, and auspiciousness. Such evil retribution is truly terrifying. This is the karma of stinginess. It is also as described in the Sutra of Questions Asked by the Venerable.
At that time, the World Honored One was residing in the Kalandaka Bamboo Grove in Rājagṛha (王舍城). At that time, in that city, there was the son of a wealthy man (長者), who frequently went to the Buddha, delighted to hear the Dharma, generating pure faith, and desiring to renounce the household life. He said to his mother, 'I wish that mother would allow me to renounce the household life in the Buddha's Dharma and cultivate the Way.' The mother said, 'Now you are my only son. After I die, you may do as you please.' The son followed his mother's instructions, diligently working and striving, and offering all the wealth he obtained to his mother, wishing that she would use it as she pleased, and if there was any left over, to cultivate various meritorious deeds. After the mother obtained the wealth, she was unwilling to give it away in charity, accumulating and hoarding it in large quantities, burying it in the ground. Sometimes, when śrāmaṇas (沙門, mendicants) came to beg for food, she would raise her hand to scold and curse them, saying, 'Ghosts have come!' The son heard this and was displeased, thinking, 'Why is my mother unable to give away even a little food?' He further advised her, and the mother pretended to have already given it away. Not long after, the mother passed away. At that time, the son of the wealthy man made extensive offerings to dedicate merit to his mother. Then he renounced his household life. After entering the Dharma, he diligently applied himself, delighted to hear the true Dharma, contemplating it in accordance with the principles, accomplishing the roots of power (根力, indriya-bala, spiritual faculties and powers), understanding conditioned phenomena (有為行, saṃskṛta), realizing the Dharma of arising and ceasing (生滅法), ceasing all cycles of rebirth, transcending the five realms of existence (五趣), breaking through the darkness of ignorance (無明㲉), and departing from the greed of the three realms (三界). He regarded gold and jewels as if they were tiles and pebbles. Even if his body was cut, he would not generate love or hatred. His mind was equanimous, like empty space. He decisively and permanently severed all afflictions, and directly realized the fruit of an arhat (阿羅漢). The Great Brahma King (大梵天王), Indra (帝釋), and all the devas (諸天) together respected, made offerings to, and praised him. At that time, this Venerable One was dwelling in a grass hut on the bank of the Ganges (恒河), cultivating meditation. Suddenly, a preta (鬼, ghost) stood before him, naked, ugly, and black, like a burnt tree stump, with disheveled hair, a large belly, and a small neck, and limbs
節焰然。發聲號哭。尊者問曰。汝為是誰。鬼白尊者。我即汝母。命終經今。二十五年。墮餓鬼中。受極飢渴。不聞飲食。及水名字。設見大河。倏然枯涸。遙視果林。到不復有。乃至剎那。無有少樂。唯愿尊者。救拔於我。愿依此住。求少水飲。尊者聞已。悲泣嗟念。生不修福。死墮惡道。當發志誠。悔謝前咎。鬼曰。我為慳垢。覆蔽其心。于諸福田。未曾少施。往昔所有種種財物。盡于本舍。掘地藏之。尊者為我。速取其物。作大施會。飯食沙門。及婆羅門。施貧窮者。供養諸佛。及眾賢聖。稱我名字。發露懺悔。愿令我身。速脫此苦。尊者語曰。若能如是。克責悔過。罪當消滅。鬼曰。我由前身無慚無愧。招斯裸形。不堪止此。尊者謂曰。若造惡已。心不追悼。彼業決定。若能發露。罪不增長。今既發心。可得住此。是時尊者召彼親屬。還昔舍宅。掘取諸物。如彼所說。為作施會。以妙美饌。供養三寶。及婆羅門。諸乞丐者。皆令滿足。時尊者母。住立一面。睹無數人。廣大集會。恥己丑狀。流淚號哭。唯愿世尊。哀愍救度。時彼尊者。五體投地。高聲為母稱其名字。愿承此善。早令解脫。爾時世尊。以方便力。威神加持。而為說法。及彼時會。百千眾生。聞法解悟。得真實見。鬼得離苦。尋即命終。尊者然後
【現代漢語翻譯】 現代漢語譯本 節焰然（形容火焰熾盛）。發聲號哭。尊者問曰：『汝為是誰？』鬼白尊者：『我即汝母，命終經今二十五年，墮餓鬼中，受極飢渴，不聞飲食及水名字。設見大河，倏然枯涸；遙視果林，到不復有；乃至剎那，無有少樂。唯愿尊者，救拔於我，愿依此住，求少水飲。』尊者聞已，悲泣嗟念：『生不修福，死墮惡道，當發志誠，悔謝前咎。』鬼曰：『我為慳垢，覆蔽其心，于諸福田，未曾少施。往昔所有種種財物，盡于本舍，掘地藏之。尊者為我，速取其物，作大施會，飯食沙門（出家修道者），及婆羅門（古印度祭司），施貧窮者，供養諸佛及眾賢聖，稱我名字，發露懺悔，愿令我身，速脫此苦。』尊者語曰：『若能如是，克責悔過，罪當消滅。』鬼曰：『我由前身無慚無愧，招斯裸形，不堪止此。』尊者謂曰：『若造惡已，心不追悼，彼業決定；若能發露，罪不增長。今既發心，可得住此。』 是時尊者召彼親屬，還昔舍宅，掘取諸物，如彼所說，為作施會，以妙美饌，供養三寶（佛、法、僧），及婆羅門，諸乞丐者，皆令滿足。時尊者母，住立一面，睹無數人，廣大**（原文如此，可能指佈施行為），恥己丑狀，流淚號哭：『唯愿世尊，哀愍救度。』時彼尊者，五體投地，高聲為母稱其名字，愿承此善，早令解脫。爾時世尊，以方便力，威神加持，而為說法，及彼時會，百千眾生，聞法解悟，得真實見。鬼得離苦，尋即命終。尊者然後
【English Translation】 English version The flames blazed fiercely. A sound of wailing arose. The Venerable One asked, 'Who are you?' The ghost replied to the Venerable One, 'I am your mother. Since my death twenty-five years ago, I have been in the realm of hungry ghosts, suffering extreme hunger and thirst, never hearing the names of food or water. If I see a great river, it suddenly dries up. If I look at a fruit grove from afar, it disappears when I arrive. Even for a moment, there is no joy. I only wish, Venerable One, that you would rescue me. I wish to stay here and seek a little water to drink.' Upon hearing this, the Venerable One wept and lamented, 'In life, she did not cultivate blessings, and in death, she fell into an evil path. I must sincerely repent for her past faults.' The ghost said, 'My heart was covered by the filth of stinginess, and I never gave even a little to the fields of merit. All the various possessions I had in the past were buried in the ground at my former home. Venerable One, please quickly take those things and hold a great almsgiving, feeding the Shramanas (wandering ascetics), and Brahmins (ancient Indian priests), giving to the poor, and making offerings to all the Buddhas and wise sages, calling out my name, and openly confessing my sins, so that my body may quickly escape this suffering.' The Venerable One said, 'If you can do this, earnestly repent and confess your faults, your sins will be extinguished.' The ghost said, 'Due to my shamelessness in my previous life, I am now in this naked form and cannot stay here.' The Venerable One said, 'If you commit evil and do not regret it in your heart, that karma is certain. If you can openly confess, your sins will not increase. Now that you have made this resolution, you can stay here.' At that time, the Venerable One summoned his relatives, returned to his former home, and dug up the possessions, as she had said. He held an almsgiving, offering exquisite food to the Three Jewels (Buddha, Dharma, Sangha), and Brahmins, satisfying all the beggars. At that time, the Venerable One's mother stood on one side, witnessing the vast ** (original text, possibly referring to the act of giving) of countless people, ashamed of her ugly form, weeping and crying, 'I only wish, World Honored One, that you would have mercy and rescue me.' At that time, the Venerable One prostrated himself, loudly calling out his mother's name, wishing that this merit would quickly lead to her liberation. At that time, the World Honored One, with skillful means and divine power, preached the Dharma, and at that assembly, hundreds of thousands of beings heard the Dharma, understood, and attained true insight. The ghost was freed from suffering and immediately died. The Venerable One then
復入定觀。見彼還生有財鬼中。即至其所。為說宿因。使令發心。勸行施行。今當修福。早求出要。鬼聞化已。良久思惟。白言。尊者。我不能施。是時尊者。聞已咨嗟。汝極愚癡。慳習猶在。不知黑業。展轉圍繞。鬼趣極惡。何不厭怖。種種方便。苦切責已。漸次誘化。得二白㲲。尊者受已。持施眾僧。未及貨易。令一比丘。專收掌之。鬼尚慳惜。心不能捨。即於是夜。潛取而去。比丘失已。往白尊者。尊者思惟。此非他人。我當往取。既至鬼所。果得其㲲。如是三竊。取復如初。掌㲲比丘。心亦生惱。即便分裂。俵散眾僧。各各受已。或用補衣。彼鬼復來。竊衣而去。
佛言。當知慳心。為大過失。由彼纏縛。永墮惡趣。是故我今方便顯示。令諸有情。斷除慳垢。樂修廣大清凈施業。是名攝受佈施福蓋正行。
福蓋正行所集經卷第六 大正藏第 32 冊 No. 1671 福蓋正行所集經
福蓋正行所集經卷第七
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
若有眾生。以種種物。于諸有情。而用佈施。所謂飲食衣服。臥具醫藥。乃至一切眾妙珍寶。及諸庫藏。皆能與之。如是施者。名廣大施。或諸眾生。心樂行施。未及如上種
【現代漢語翻譯】 現代漢語譯本 再次進入禪定觀察，看見那鬼又轉生到有財鬼中。尊者就到那鬼所在的地方，為它講述前世的因緣，使它發起善心，勸它行佈施。『現在應當修福，早日尋求脫離輪迴的要道。』那鬼聽了教化后，沉思良久，說道：『尊者，我不能佈施。』這時，尊者聽了後感嘆道：『你真是極其愚癡，慳吝的習氣仍然存在，不知道黑業（指惡業）輾轉纏繞，鬼道極其惡劣，為何不厭惡恐懼？』尊者用種種方便，嚴厲地責備它，然後逐漸誘導教化，得到了兩塊白㲲（一種粗厚的毛織物）。尊者接受后，打算施給眾僧，還沒來得及交易，就讓一位比丘（佛教出家人）專門保管它。那鬼仍然慳吝愛惜，心裡不能捨棄，就在當天夜裡，偷偷地拿走了。比丘發現丟失后，去告訴尊者。尊者心想：『這一定不是別人做的。我應當去取回來。』到了鬼那裡，果然找到了那兩塊㲲。像這樣偷了三次，取回來又像最初一樣。掌管㲲的比丘，心裡也生起煩惱，就把它分開了，分給眾僧，大家各自接受后，有人用來補衣服。那鬼又來了，偷走了衣服。
佛說：『應當知道慳吝之心，是很大的過失。由於被它纏縛，永遠墮入惡趣。因此我現在用方便法來顯示，使一切有情眾生，斷除慳吝的污垢，喜歡修行廣大清凈的佈施事業。』這叫做攝受佈施福蓋正行。
《福蓋正行所集經》卷第六 《大正藏》第32冊 No. 1671 《福蓋正行所集經》
《福蓋正行所集經》卷第七
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
如果有眾生，用種種物品，對一切有情眾生，進行佈施，比如飲食、衣服、臥具、醫藥，乃至一切美好的珍寶，以及各種庫藏，都能給予他們。像這樣佈施的人，叫做廣大施。或者有眾生，心裡喜歡行佈施，但還沒有像上面所說的各種
【English Translation】 English version Entering into meditative observation again, he saw that the ghost had been reborn among the wealthy ghosts. He went to where the ghost was and told him about his past causes, causing him to develop a good heart and encouraging him to practice giving. 'Now you should cultivate blessings and seek the essential path to escape from samsara early.' After hearing the teaching, the ghost pondered for a long time and said, 'Venerable one, I cannot give.' At this time, the Venerable one sighed after hearing this, 'You are extremely foolish, and the habit of stinginess still exists. You do not know that black karma (referring to evil karma) revolves around you, and the realm of ghosts is extremely evil. Why are you not disgusted and afraid?' The Venerable one used various means to severely rebuke him, and then gradually induced and taught him, obtaining two pieces of white baize (a kind of coarse, thick woolen fabric). After accepting them, the Venerable one intended to give them to the Sangha (Buddhist monastic community), but before he had time to trade them, he had a Bhikshu (Buddhist monk) specifically take care of them. The ghost was still stingy and cherished them, and could not bear to give them up, so he secretly took them away that night. After discovering the loss, the Bhikshu went to tell the Venerable one. The Venerable one thought, 'This must not have been done by someone else. I should go and retrieve them.' When he arrived at the ghost's place, he indeed found the two pieces of baize. He stole them three times like this, and retrieving them was like the beginning. The Bhikshu in charge of the baize also became annoyed, so he split it up and distributed it to the Sangha, and after everyone received it, some used it to mend their clothes. The ghost came again and stole the clothes.
The Buddha said, 'You should know that a stingy heart is a great fault. Because of being bound by it, one will forever fall into the evil realms. Therefore, I now use expedient means to reveal this, so that all sentient beings can cut off the defilement of stinginess and joyfully cultivate the vast and pure practice of giving.' This is called the Right Practice of Embracing the Blessing Cover of Giving.
The Sixth Scroll of the Sutra of the Collection of the Right Practice of the Blessing Cover Taisho Tripitaka Volume 32, No. 1671, Sutra of the Collection of the Right Practice of the Blessing Cover
The Seventh Scroll of the Sutra of the Collection of the Right Practice of the Blessing Cover
Collected by Nagarjuna Bodhisattva
Translated by the Tripitaka Master of Western India, Chao San Da Fu Shi Honglu Qing Xuan Fan Da Shi, Purple-Robed Shramana Chen Richēng, and others, under Imperial Decree
If there are sentient beings who use various items to give to all sentient beings, such as food, clothing, bedding, medicine, and even all kinds of wonderful treasures, as well as various storehouses, they can give them all. Such a giver is called a vast giver. Or if there are sentient beings who are happy to practice giving, but have not yet had the opportunity to give in the various ways mentioned above.
種諸物。隨己所有。而能與之。如是施者。名隨分施。
佛言。此二種施。謂身語意業。及受想等蘊。與思俱轉。同時修作。現前而與。相續愛樂。是名為施。若剎那頃。發起凈心。以己所有。而能與者。亦名為施。
復明二種。一者不清凈。二者清凈。善行施者。應當了知。則能建立一切種智。
若施者無戒。不順正理。不具正見。謂施無果。如是施者。則無其報。或受者無戒。不解教法。深著邪見。說施無果。于彼施者。亦無其報。此名不清凈。
若施者持戒。解法正見。知有施果。如是施者。則有其報。或受者具戒。解法正見。說有施果。于彼施者。則有其報。此名施者受者二皆清凈正行圓滿。
若施者清凈。受者不清凈。此亦說名成就施報。或施者不清凈。謂彼愚夫。固守其財。猶如僮僕。奉事其主。或為徭役。官吏催督。執縛憂惱。然後而與。或為冤賊劫奪損害。受諸驚怖。然後而與。或為熟老病苦纏綿。漸逼死門。然後而與。如是等類。皆不名施。或觀歌舞種種伎藝。沽自美譽。然後而與。或見他人。與彼財物。自謂豪富。而倍與之。於他美色。心生愛樂。欲攝從己。倍與其直。如是與者。皆不名施所以者何。彼雖與財。心常熱惱。與貪嗔癡疑惑等俱。不順正理。非善相
【現代漢語翻譯】 現代漢語譯本 種植各種物品，根據自己擁有的東西，而能佈施給他人，這樣的佈施，稱為隨分施（根據自己能力進行的佈施）。
佛說：這兩種佈施，指的是身語意三業，以及受想等蘊（五蘊中的受、想二蘊），與思（意志）一同運轉，同時修作，在當下佈施，並且持續喜愛這種行為，這稱為佈施。如果只是在極短的時間內，發起清凈的心，將自己擁有的東西佈施出去，這也稱為佈施。
再說明兩種佈施，一種是不清凈的，一種是清凈的。行善佈施的人，應當瞭解這些，才能建立一切種智（佛的智慧）。
如果佈施的人沒有持戒，不遵循正理，不具備正確的見解，認為佈施沒有果報，這樣的佈施，就沒有果報。或者接受佈施的人沒有持戒，不理解佛法，深深執著于邪見，說佈施沒有果報，對於佈施者來說，也沒有果報。這稱為不清凈的佈施。
如果佈施的人持戒，理解佛法，具有正確的見解，知道佈施有果報，這樣的佈施，就有果報。或者接受佈施的人持戒，理解佛法，具有正確的見解，說佈施有果報，對於佈施者來說，就有果報。這稱為佈施者和接受佈施者都清凈，行為端正圓滿。
如果佈施的人清凈，接受佈施的人不清凈，這也稱為成就佈施的果報。或者佈施的人不清凈，比如那些愚蠢的人，固守自己的財產，就像奴僕一樣侍奉他的主人，或者因為徭役，官吏催促督辦，被捆綁憂愁惱怒，然後才佈施，或者因為被冤家盜賊搶劫損害，遭受各種驚嚇恐怖，然後才佈施，或者因為年老體衰，被病痛纏繞，漸漸逼近死亡，然後才佈施，像這些情況，都不能稱為佈施。或者觀看歌舞種種技藝，爲了沽名釣譽，然後才佈施，或者看到別人佈施財物，自己認為很富有，就加倍佈施，對於他人的美色，心生愛戀，想要佔為己有，就加倍給錢。像這樣的佈施，都不能稱為佈施。為什麼呢？因為他們雖然佈施了財物，內心卻常常感到煩惱，與貪嗔癡疑惑等煩惱一同存在，不符合正理，不是好的現象。
【English Translation】 English version Planting all kinds of things, according to what one possesses, and being able to give it away, such giving is called 'Suifenshi' (giving according to one's ability).
The Buddha said: These two kinds of giving refer to the three karmas of body, speech, and mind, as well as the aggregates of sensation and perception (the sensation and perception aggregates of the Five Aggregates), which operate together with thought (will), are cultivated and performed simultaneously, given in the present moment, and continuously loved. This is called giving. If, in a very short time, one generates a pure mind and gives away what one possesses, this is also called giving.
Furthermore, there are two kinds of giving: one is impure, and the other is pure. Those who practice good giving should understand these in order to establish all-knowing wisdom (Buddha's wisdom).
If the giver does not uphold precepts, does not follow the right principles, and does not possess correct views, believing that giving has no consequences, such giving has no reward. Or if the recipient does not uphold precepts, does not understand the Dharma, is deeply attached to wrong views, and says that giving has no consequences, there is also no reward for the giver. This is called impure giving.
If the giver upholds precepts, understands the Dharma, has correct views, and knows that giving has consequences, such giving has a reward. Or if the recipient upholds precepts, understands the Dharma, has correct views, and says that giving has consequences, there is also a reward for the giver. This is called both the giver and the recipient being pure, with their conduct being upright and complete.
If the giver is pure but the recipient is impure, this is also said to accomplish the reward of giving. Or if the giver is impure, such as those foolish people who stubbornly guard their wealth, serving their master like a servant, or because of corvée labor, officials urge and supervise, being bound and worried, and then giving; or because of being robbed and harmed by enemies and thieves, suffering various frights and terrors, and then giving; or because of old age and weakness, being entangled in illness, gradually approaching death, and then giving; such situations cannot be called giving. Or watching singing, dancing, and various arts, seeking fame and praise, and then giving; or seeing others giving wealth, thinking oneself rich, and giving twice as much; having affection for the beauty of others, wanting to possess them, and giving twice the money. Such giving cannot be called giving. Why? Because although they give wealth, their hearts are often troubled, existing together with greed, anger, delusion, doubt, and other afflictions, not conforming to right principles, and not being a good sign.
應。唯趣輪迴。作不饒益。何能感彼出世善根。如來相好。手指網絻綺畫之相。此說名為施者不清凈。
復說二種。一者施已不清凈。二者施已迴向清凈。時王舍城。有諸檀越。修福業已。于僧伽藍眾僧園中。作諸伎樂。娛樂遊戲。時主園者。來白寺主。耆宿比丘語檀越言。汝等何故至此放逸。暫雖適意。后招苦報。主園比丘白耆宿言。檀越在此。美言令喜。何故責彼。令他生惱。時彼耆宿呵主園者。汝先未學。不知戒律。承奉白衣。茍其財利。汝且觀此富樂受用。能令眾人。心生狂亂。非理作意。為壞法緣。時彼耆宿即說偈言。
若於眾僧園 嬉戲受欲樂 彼愚夫盲瞑 破法墮惡道 應當于其中 修佈施持戒 此二為伴侶 能趣解脫門 如清凈池沼 中植于芙蕖 彼花既開敷 后必結其實
云何說為施已迴向清凈。由彼施者堅持凈戒。體性意樂。本來清凈。所有一切金銀珍寶。倉庫等物。像馬車乘。心無吝惜。皆悉能施。知有施報。及彼他世。厭患輪迴速疾流轉。樂證真常。離諸過失。于彼世間五欲快樂。不生染著。皆能棄捨。于毀於譽。其心不動。見來乞者。軟言慰問。面色和悅。離於顰蹙。視如尊親。心無厭倦。隨彼意願。皆令滿足。速疾持與。不生疑悔。離諸諂誑。
【現代漢語翻譯】 現代漢語譯本： 迴應說：『只是貪戀輪迴，所作所為沒有利益，怎麼能感得那些出世間的善根，以及如來的相好（佛陀的莊嚴身相），例如手指間的網縵相和綺畫之相呢？』 這被稱為施捨不清凈。
又說了兩種不清凈的情況：第一種是施捨之後不清凈，第二種是施捨之後迴向不清凈。當時在王舍城（Rājagṛha），有一些施主修習福業之後，在僧伽藍（saṃghārāma，僧院）的僧眾園林中，進行各種伎樂表演，娛樂嬉戲。這時，管理園林的人去稟告寺院的住持，一位年長的比丘（bhikṣu）對比丘說：『你們為什麼到這裡來放縱自己？雖然暫時感到快樂，以後會招來痛苦的果報。』 管理園林的比丘對年長的比丘說：『施主們在這裡，用好聽的話語讓他們高興，為什麼要責備他們，讓他們生氣呢？』 這位年長的比丘呵斥管理園林的人說：『你還沒有學習，不懂得戒律，只是奉承白衣（在家信徒），貪圖他們的財物利益。你且看看這些富裕的享樂，能讓眾人心生狂亂，產生不合理的想法，破壞修法的因緣。』 這位年長的比丘隨即說了偈語：
『如果在僧眾的園林中，嬉戲享樂，那些愚蠢盲昧的人，就會破壞佛法，墮入惡道。 應當在其中，修習佈施和持戒，這二者是伴侶，能夠通往解脫之門。 如同清凈的池沼中，種植著芙蕖（蓮花），那些花朵既已開放，之後必定結出果實。』
怎樣才能稱為施捨之後迴向清凈呢？因為那些施捨的人堅持清凈的戒律，其體性意樂本來就是清凈的。對於所有的一切金銀珍寶、倉庫等物、象馬車乘，心中沒有吝惜，都能夠施捨。知道有施捨的果報，以及有來世。厭惡輪迴的快速流轉，樂於證得真常，遠離各種過失。對於世間的五欲快樂，不生染著，都能夠捨棄。對於譭謗和讚譽，內心不動搖。見到前來乞討的人，用柔和的言語安慰問候，面色和悅，沒有皺眉不悅的神情，視他們如同尊貴的親人，心中沒有厭倦，隨著他們的意願，都讓他們滿足。迅速地給予，不產生懷疑後悔，遠離各種諂媚欺騙。
【English Translation】 English version: He responds: 'They only delight in saṃsāra (輪迴, cyclic existence), performing actions that are not beneficial. How can they possibly generate those supramundane roots of virtue, such as the marks and qualities of the Tathāgata (如來, 'Thus-Gone One', Buddha), like the webbed fingers and the auspicious designs on the palms? This is what is called impure giving.'
Furthermore, two kinds [of impurity] are described: first, giving that is impure after the act; second, giving that is impure in its dedication [of merit] after the act. At that time, in Rājagṛha (王舍城), there were certain donors who, having performed meritorious deeds, engaged in various musical performances, entertainment, and games in the saṃghārāma (僧伽藍, monastery) gardens belonging to the Saṃgha (僧, monastic community). The one in charge of the garden then reported this to the abbot of the monastery, an elder bhikṣu (比丘, monk), who said to the donors, 'Why do you come here to indulge yourselves? Although it may bring temporary pleasure, it will later bring painful consequences.' The bhikṣu in charge of the garden said to the elder, 'The donors are here, speaking sweet words to make them happy. Why do you rebuke them and cause them distress?' The elder rebuked the bhikṣu in charge of the garden, saying, 'You have not yet learned and do not understand the precepts. You are merely flattering the laypeople (白衣, literally 'white-clothed ones', lay practitioners) and coveting their wealth and benefits. You should observe how these luxurious enjoyments can cause people's minds to become confused, leading to irrational thoughts and destroying the conditions for practicing the Dharma.' The elder then spoke the following verses:
'If one indulges in play and sensual pleasures in the Saṃgha's garden, Those foolish and blind ones will destroy the Dharma and fall into evil realms. One should instead cultivate giving and moral discipline within it, These two are companions that can lead to the gate of liberation. Like a clear and pure pond, In which lotuses are planted, Once those flowers have bloomed, They will surely bear their fruit.'
How is it said to be pure in its dedication after giving? It is because those who give uphold pure precepts, and their intrinsic intention is originally pure. Regarding all their gold, silver, precious jewels, storehouses, elephants, horses, and carriages, they have no stinginess in their hearts and are able to give them all away. They know there is a reward for giving and that there is a future life. They are weary of the rapid and swift turning of saṃsāra (輪迴, cyclic existence) and delight in realizing the true and constant, being free from all faults. They do not become attached to the five sensual pleasures of the world and are able to renounce them all. Their minds are unmoved by praise or blame. When they see someone coming to beg, they comfort and greet them with gentle words, their faces are pleasant, without frowning or displeasure, and they regard them as honored relatives. Their hearts are without weariness, and they fulfill all their wishes. They give quickly, without doubt or regret, and are free from all flattery and deceit.
洗除慳垢。專樂利他。荷負群有。守護威儀。斷諸諍訟。或有來乞身體肢分。善修忍辱。不生恚惱。心不散亂。樂最上施。彼善方便。從我求索。我當歡喜。而施與之。令我具足凈戒精進。禪定勝慧。諸波羅蜜。速證無為現法樂住。得成無上正等菩提。又諸有情。由彼財富。色力勇健。多著欲樂。彼於世間。不親善友。不樂佛法。剛強難化。乃至發起多種病苦。風癀痰癊。或三集病。而取命終。又彼世間所有官屬農商工巧。一切人民。心常匆遽。無暫容豫。一向追求放逸娛樂。墮於五欲險難深坑。展轉輪迴。不知出要。以大悲心。開示教誨。于癡瞑者。為發智明。無救護者。拔除苦惱。無歸依者。得安隱處。乃至現受地獄等苦。以我所修佈施福業。施諸有情。皆令離苦。以我佈施所獲果報。不求世間五欲快樂。亦不愛樂尊榮豪富。愿超輪迴。畢竟解脫。此名施已迴向清凈。
佛言。如是所作清凈施已。往昔因緣。我今略說。乃往過去無量世時。國名善聲。王曰善勝。富貴自在。多諸眷屬。人民充滿。安隱豐樂。互相愛敬。無有諍訟。不聞惡言。無諸疾疫。林木郁茂。果蓏甘美。地唯沃壤。不生荊棘。資生之具。皆悉充足。彼至治世。稟性仁賢。等視黎民。猶若一子。愛樂正法。未曾暫舍。決定大悲。憐愍一切。
【現代漢語翻譯】 現代漢語譯本 洗滌清除慳吝的污垢，一心專注于利益他人，承擔眾生的重擔，守護自己的威儀，斷除一切爭端訴訟。如果有人前來乞求我的身體肢體，我將好好修習忍辱，不生起嗔恨惱怒，內心不散亂，樂於行最上等的佈施。對於那些有善巧方便，向我求取所需之物的人，我應當歡喜地施捨給他們，使我具足清凈的戒律、精進、禪定、殊勝的智慧，以及各種波羅蜜，迅速證得無為的現法樂住，成就無上正等正覺。 此外，那些擁有財富、美貌、力量和勇健的有情眾生，大多沉溺於享樂。他們不親近世間的善友，不喜好佛法，剛強難以教化，甚至引發各種病苦，如風病、黃病、痰病、癊病，或者三種疾病同時發作，最終喪命。還有世間所有的官吏、農民、商人、工匠，以及一切人民，內心常常匆忙不安，沒有片刻的安寧，一味地追求放縱享樂，墮入五欲的險惡深坑，輾轉輪迴，不知解脫的途徑。我以大悲心，開示教誨他們，為那些在愚癡黑暗中的人，啓發智慧的光明；為那些沒有救護的人，拔除他們的苦惱；為那些沒有歸依的人，提供安穩的處所；乃至對於那些正在遭受地獄等痛苦的人，我將以我所修的佈施福業，施予一切有情眾生，使他們都能夠脫離痛苦。我以佈施所獲得的果報，不求世間的五欲快樂，也不貪愛尊榮和豪富，愿能超越輪迴，最終獲得解脫。這叫做佈施之後的迴向清凈。 佛說：『像這樣做了清凈的佈施之後，我來簡略地說說往昔的因緣。在過去無量世之前，有個國家名叫善聲（Shansheng），國王名叫善勝（Shansheng），他富貴自在，擁有眾多的眷屬，人民生活富足，安寧快樂，互相愛戴敬重，沒有爭端訴訟，聽不到惡語，沒有各種疾病瘟疫，林木茂盛，果實甘甜美好，土地肥沃，不生長荊棘，生活所需的物資，都非常充足。在那太平盛世，國王秉性仁慈賢明，平等看待百姓，就像對待自己的孩子一樣，喜愛正法，從未曾暫時捨棄，具有堅定的慈悲心，憐憫一切眾生。』
【English Translation】 English version Washing away the defilements of stinginess, focusing solely on benefiting others, bearing the burdens of all beings, guarding one's dignified conduct, cutting off all disputes and litigations. If someone comes to beg for my body parts, I will cultivate patience well, without generating anger or annoyance, my mind will not be scattered, and I will gladly practice the supreme giving. For those who have skillful means and seek what they need from me, I should joyfully give it to them, enabling me to be complete with pure precepts, diligence, meditative concentration, supreme wisdom, and all the Paramitas, quickly attaining the unconditioned bliss of dwelling in the present moment, and accomplishing unsurpassed, complete, and perfect enlightenment (Anuttara-samyak-sambodhi). Furthermore, those sentient beings who possess wealth, beauty, strength, and vigor are mostly addicted to sensual pleasures. They do not befriend virtuous companions in the world, do not delight in the Buddha's teachings (Buddha-dharma), are stubborn and difficult to tame, and even develop various illnesses, such as wind disorders, jaundice, phlegm disorders, or hidden diseases, or a combination of three diseases, and eventually lose their lives. Moreover, all the officials, farmers, merchants, artisans, and all the people in the world are constantly hurried and restless, without a moment of peace, single-mindedly pursuing indulgence and entertainment, falling into the dangerous pit of the five desires, transmigrating in cycles, unaware of the path to liberation. With great compassion, I will reveal and teach them, illuminating the darkness of ignorance for those who are deluded; removing the suffering of those who have no protection; providing a safe haven for those who have no refuge; and even for those who are currently suffering in hells, I will dedicate the merit of my practice of giving to all sentient beings, so that they may all be freed from suffering. With the rewards I obtain from giving, I do not seek worldly pleasures, nor do I crave honor and wealth, but I wish to transcend the cycle of rebirth and ultimately attain liberation. This is called purifying the dedication after giving. The Buddha said, 'Having performed such pure giving, I will briefly speak of the past causes and conditions. In the past, immeasurable eons ago, there was a country named Shansheng (善聲, Good Sound), and the king was named Shansheng (善勝, Good Victory). He was wealthy and free, had many relatives, and the people were prosperous, peaceful, and happy, loving and respecting each other, without disputes or litigations, no evil words were heard, and there were no diseases or plagues. The forests were lush, the fruits were sweet and delicious, the land was fertile, and no thorns grew. The necessities of life were all abundant. In that era of great peace, the king was benevolent and virtuous, treating the people equally, as if they were his own children, loving the true Dharma, never abandoning it even for a moment, and possessing unwavering compassion, pitying all beings.'
厭離有為。了達無我。是大丈夫。眾所稱讚。住廣大施。心無吝惜。一切所有。彼皆能捨。每至明旦。入施場中。諸來乞者。善言安慰。或須飲食。即與美味。或求衣者。即與妙服。乃至金銀琉璃。𤥭磲瑪瑙。真珠摩尼。倉庫諸物。隨其所欲。皆給與之。如是施已。王入後宮。召諸嬪嬙。童男童女。大臣官長。各各施與。咸令滿足。種種所有。盡舍無餘。唯有所著嚴身之服。時善勝王作是思惟。今此城中。一切人民。我已周給。皆得富饒。唯諸細蟲。未曾沾惠。思以何物。而能濟之。時王即至多蚊䖟處。脫所著衣。令彼𠯗食。皆得飽足。心無勞苦。是時帝釋。下觀人世。見是事已。怪未曾有。彼善勝王。能發如是廣大悲心。利益安樂一切有情。我當自往。驗其誠實。時彼帝釋。化一鷲鳥。羽翮黭黮。爪喙铦利。飛至其前。欲啄二目。王積慈忍。殊無驚懾。返以愛眼。顧其鷲曰。今我身肉。恣汝所啖。禽急俯身。忽然不現。於時帝釋。復變其身。作婆羅門。來詣王前。親近恭敬。唯愿大王。施我二眼。王即語曰。大婆羅門。汝誠要者。當自取之。我於己目。無少吝惜。時彼帝釋。知其施行。真實不虛。隱婆羅門。現自色相。心生歡喜。贊言善哉。大王今者大悲堅固。願力決定。利益有情。心不傾動。在在處處。一切眾生
。聞王名字。得大吉祥。不久當證最上菩提。如是施者。能施之人。及所施物。或廣或少。無不清凈。是人當得念處正勤。神足根力。諸功德法。于菩提道。不復退轉。則為清凈最上福田。能長一切眾生善根。是大丈夫。則為父母親屬朋友。作歸依處。如好舍宅。能障風雨寒熱諸蟲。得安隱住。能于無數沙門婆羅門等。大眾之中。善宣論議。額貌熙怡。身心勇銳。以決定慧。伏諸異見。譬如雪山大力香象。摧彼怨敵。心無所畏。猶如宗師。教詔徒眾。不捨是輩。如母念子。當知是人。如清涼池。能濟一切諸渴乏者。如奇妙華。人所愛樂。隨開發處。而為莊嚴。如彼醫師。善治眾病。隨所至方。能施安樂。如持咒者。能除蛇螫。彼則善滅貪恚癡毒。見諸眾生。貧無福慧。長劫沒溺生死淤泥。令修相應真實善法。漸次引至功德寶山。如旃檀林。香風遠飄。隨所聞者。無不悅意。是人美名。亦復如此。於一切處。鹹得欽奉。如王都城。安隱無畏。一切人民。依附而住。是人行施。眾所親近。如秋滿月。光明清凈。一切世間。共所瞻仰。樂行施者。亦復如是。如牟尼尊。諸根寂諍。說解脫法。歡喜佈施。廣大圓滿。相續無懈。是名佈施正念解脫清凈。又彼施者。見有人來。從己求索。當起迎勞。先意問訊。奉眾香水。以凈其手
【現代漢語翻譯】 現代漢語譯本 聽聞國王的名字，能獲得巨大的吉祥，不久將證得無上菩提（Awakening/Enlightenment）。這樣的佈施者，能佈施的人，以及所佈施的物品，無論是多是少，都是清凈的。這個人將獲得念處（mindfulness）、正勤（right effort）、神足（spiritual power）、根（roots of good）、力（strength of good），各種功德之法，在菩提道上，不再退轉，成為清凈最上的福田，能增長一切眾生的善根。這樣的大丈夫，就是父母親屬朋友的歸依之處，如同好的房屋，能遮擋風雨寒熱諸蟲，使人安穩居住。能在無數沙門（Śrāmaṇa，僧侶）、婆羅門（Brahmana，祭司）等大眾之中，善於宣講論議，面容和藹，身心勇猛銳利，以決定的智慧，降伏各種不同的見解。譬如雪山大力香象，摧毀那些怨敵，心中無所畏懼，猶如宗師，教導告誡徒眾，不捨棄他們，如同母親思念孩子。應當知道這個人，如同清涼的池水，能救濟一切口渴乏力的人，如同奇妙的華，人們所喜愛，無論在哪裡開放，都成為莊嚴。如同那醫師，善於治療各種疾病，無論到達哪裡，都能施予安樂。如同持咒者，能解除蛇的咬傷，他也能善於滅除貪婪、嗔恨、愚癡的毒害。看見各種眾生，貧窮而沒有福報和智慧，長久地沉沒在生死輪迴的泥沼中，令他們修習相應的真實善法，逐漸引導他們到達功德的寶山。如同旃檀（Sandalwood）林，香風遠遠飄揚，無論誰聞到，沒有不感到喜悅的。這個人的美名，也是如此，在一切地方，都能得到欽佩奉養。如同王都城，安穩無畏，一切人民，依靠而居住。這個人行佈施，眾人所親近，如同秋天的滿月，光明清凈，一切世間，共同瞻仰。樂於行佈施的人，也是如此。如同牟尼（Muni，聖人）尊，諸根寂靜無諍，宣說解脫之法，歡喜佈施，廣大圓滿，相續不斷，這叫做佈施正念解脫清凈。還有那佈施者，看見有人來，向自己求索，應當起身迎接，先表示關懷慰問，奉上眾香水，用來清潔他們的手。
【English Translation】 English version Hearing the name of the king brings great auspiciousness, and soon one will attain the supreme Bodhi (Awakening/Enlightenment). Such a giver, the one who gives, and the things given, whether much or little, are all pure. This person will obtain the four foundations of mindfulness (smṛtyupasthāna), right effort (samyak-pradhāna), spiritual power (ṛddhi), roots of good (kuśala-mūla), strength of good (bala), and all kinds of meritorious dharmas. On the path to Bodhi, they will no longer regress, becoming the purest and most supreme field of merit, capable of increasing the roots of goodness for all beings. Such a great person is a refuge for parents, relatives, and friends, like a good house that can shield against wind, rain, cold, heat, and insects, allowing one to live in peace. They can skillfully expound and debate among countless Śrāmaṇas (monks), Brahmanas (priests), and other assemblies, with a kind countenance, courageous and sharp in body and mind, subduing various differing views with decisive wisdom. Like a powerful, fragrant elephant from the snowy mountains, they crush their enemies, fearless in their hearts, like a master teaching and admonishing disciples, not abandoning them, like a mother thinking of her child. Know that this person is like a cool pond, able to save all those who are thirsty and weary, like a wonderful flower, loved by people, adorning wherever it blooms. Like a physician, skilled in treating all kinds of diseases, able to bestow peace and happiness wherever they go. Like a mantra holder, able to remove snake bites, they are also skilled in extinguishing the poisons of greed, hatred, and delusion. Seeing all beings, poor and without fortune or wisdom, long submerged in the mud of birth and death, they lead them to cultivate corresponding true and virtuous dharmas, gradually guiding them to the treasure mountain of merit. Like a sandalwood (Candana) forest, the fragrant breeze wafts far and wide, and whoever smells it cannot help but feel joy. This person's good name is also like this, revered and honored everywhere. Like a royal capital city, secure and fearless, all the people rely on it for dwelling. This person practices giving, and is approached by all, like the full moon in autumn, bright and pure, gazed upon by all the world. Those who delight in giving are also like this. Like the Muni (sage), with senses calmed and without strife, speaking the Dharma of liberation, joyfully giving, vast and complete, continuous and without interruption, this is called the purity of giving with right mindfulness and liberation. Furthermore, when a giver sees someone coming to ask for something, they should rise to greet them, first express concern and inquire, and offer fragrant water to cleanse their hands.
。然後如法設諸飲食。隨彼所求。皆能與之。乃至所有娛樂境界。心無吝惜。歡喜奉之。如是施已。彼能棄背一切障累。復能攝取一切善根。舍是身已。中有明利。決定往生知足天上。第一快樂安隱之處。時彼天宮。有劫波樹。翠葉郁茂。放妙光明。寶花開敷。皆悉周遍。復生種種上妙天衣。被諸天人。隨意而取。復有廣大清凈宮殿。眾寶所成。黃金間錯。無數寶瓶。周匝行列。眾妙繒幡。隨風宛轉。復有無數百千天女。形體姝麗。端正無比。上妙花鬘。交飾其服。眾寶束帶。以系其身。臂釧耳珰。珂珮瓔珞。徐步和鳴。甚可愛樂。如是天女。充滿其中。時彼最勝第一天女。知有天子。新生此間。與諸眷屬。作眾伎樂。詣天城門。躬往迎接。是時眾中。新生天子。威德特尊。形色殊異。紺發柔軟。右旋潤澤。一切塵垢。所不能染。目凈修廣。如青蓮葉。唇色赤好。如頻婆果。齒白齊密。猶若珂雪。身出光明。與面相照。修短得中。見者忻樂。時彼最勝第一天女。白天子言。今此天中。殊妙快樂。更無過者。唯愿仁者。與我為夫。久住於此。共相娛棄。即以金瓶。注水盥掌。及天寶冠。種種瓔珞。嚴身之具。而以奉獻。復有天女。手執白拂。以為前導。至寶花林。作眾歌舞。奏諸音樂。兩相瞻視。受妙欲樂。復昇天中微
【現代漢語翻譯】 現代漢語譯本 然後如法陳設各種飲食，隨順他所求的，都能給予。乃至所有娛樂的境界，心中沒有吝惜，歡喜地奉獻給他。這樣佈施后，他能捨棄一切障礙和牽累，又能攝取一切善根。捨棄這個身體后，中陰身明利，決定往生到知足天（Tushita Heaven），那是第一快樂安穩的地方。 那時，那個天宮裡，有劫波樹（Kalpa Tree），翠綠的葉子茂盛，放出美妙的光明，寶花開放，周遍各處。又生出種種上妙的天衣，給諸天人穿戴，隨意取用。又有廣大的清凈宮殿，用各種寶物構成，黃金鑲嵌其中，無數寶瓶，環繞排列。各種美妙的繒幡，隨風飄動。 又有無數百千天女，形體姝麗，端正無比，上妙的花鬘，交錯裝飾她們的衣服，各種寶物束帶，繫在她們的身上，臂釧耳珰，珂珮瓔珞，緩緩行走，聲音和諧動聽，非常可愛。這樣的天女，充滿其中。那時，那位最殊勝的第一天女，知道有天子，新近生到這裡，與她的眷屬，演奏各種伎樂，來到天城門，親自前去迎接。 這時，大眾之中，新生的天子，威德特別尊貴，形色殊勝奇異，紺青色的頭髮柔軟，右旋潤澤，一切塵垢，都不能沾染。眼睛清凈修長，像青蓮花葉。嘴唇顏色赤紅美好，像頻婆果。牙齒潔白整齊緊密，就像珂雪。身體發出光明，與面容相互輝映。身材修長適中，見到的人都心生歡喜。 這時，那位最殊勝的第一天女，對天子說：『現在這天界之中，殊妙快樂，沒有比這裡更好的了。希望您，與我為夫妻，長久住在這裡，共同娛樂嬉戲。』隨即用金瓶，注水洗手，以及天界的寶冠，各種瓔珞，裝飾身體的用具，都奉獻給他。又有天女，手執白拂，作為前導，到寶花林，演奏各種歌舞音樂，兩人互相看著對方，享受美妙的欲樂。又升到天中的微妙之處。
【English Translation】 English version Then, he arranges various foods and drinks according to the Dharma, and is able to give whatever they ask for. Even all the realms of entertainment, he is without stinginess in his heart, and joyfully offers them. Having given in this way, he is able to abandon all obstacles and burdens, and is also able to gather all good roots. Having abandoned this body, the intermediate state is clear and sharp, and he is certain to be reborn in the Tushita Heaven (Tushita Heaven), which is the place of utmost happiness and peace. At that time, in that heavenly palace, there are Kalpa Trees (Kalpa Tree), with lush green leaves, emitting wondrous light, and precious flowers blooming, all around. Moreover, various supreme heavenly garments are produced, for the gods and humans to wear, and they can take them at will. There are also vast and pure palaces, made of various treasures, inlaid with gold, and countless precious vases, arranged in rows all around. Various wonderful silken banners flutter in the wind. Moreover, there are countless hundreds of thousands of heavenly maidens, with beautiful forms, incomparably dignified, and supreme wonderful flower garlands, intricately adorning their garments, and various precious belts, tied around their bodies, armlets and earrings, conch-shell ornaments and necklaces, walking slowly and harmoniously, extremely lovely. Such heavenly maidens fill the place. At that time, that most supreme first heavenly maiden, knowing that a son of the gods has been newly born here, with her retinue, performs various skills and music, and goes to the gate of the heavenly city, personally going to welcome him. At this time, among the assembly, the newly born son of the gods, is especially honored in power and virtue, and his form and appearance are especially extraordinary, his dark blue hair is soft, spiraling to the right, smooth and lustrous, and all dust and dirt, cannot stain it. His eyes are pure, long and wide, like blue lotus leaves. The color of his lips is red and beautiful, like the bimba fruit. His teeth are white, even, and close together, just like conch-shell snow. Light emanates from his body, illuminating his face. His stature is well-proportioned, and those who see him are filled with joy. At this time, that most supreme first heavenly maiden, says to the son of the gods: 'Now, in this heavenly realm, there is wondrous happiness, and there is nothing better than this. I hope that you, will be my husband, and live here for a long time, and enjoy each other in play.' Immediately, she uses a golden vase, to pour water to wash his hands, as well as heavenly precious crowns, various necklaces, and implements for adorning the body, and offers them to him. Moreover, there are heavenly maidens, holding white whisks in their hands, as guides, to the precious flower forest, performing various songs and dances, and playing various music. The two look at each other, and enjoy the wondrous pleasures of desire. They then ascend to the subtle places in the heavens.
妙樓觀。遊行宴處。隨意自在。或於寶池。共為遊戲。彼諸天女競採蓮花。各各奉上新生天子。或作散花。以布其地。各生欲想。咸來親近。復有一天。來相慶慰。汝昔人間。修瑜伽行。破壞貪慾不凈因緣。今得生此。受極妙樂。得諸天女恭敬圍繞。時彼天人。即禮其足。歡喜稱讚。而說偈言。
善哉仁者生此天 得受最上五欲樂 如凈滿月麗長空 能拆青蓮香馥郁 昔修廣大諸善行 身出微妙凈光明 常以慈眼視有情 故得天人咸尊重 復有清凈旃檀林 枝葉扶疏極可愛 修藤彌布四垂下 妙花周遍悉敷榮 有諸天女處其中 容色潔白甚端雅 身肢柔軟出妙香 競為歌舞無疲倦 我今得奉于仁者 目明心悅未曾有 此生意樂不唐捐 非小因緣之所得 百千天女常圍繞 由先福行而莊嚴 如是施報難思議 應當永斷諸疑惑
時彼新生天子以偈答曰。
若欲增長功德藏 應修廣大清凈施 決定獲得上妙樂 水火非人不能壞 天中快樂甚希有 隨意受用悉現前 諸有世間聰利人 當發凈心行施行
諸有情等。當善思惟。如是施已。受天勝報。後生人中。大族姓家。具大名稱。有大威德。色相端嚴。人所樂見。親屬圓滿。財富無量。設
【現代漢語翻譯】 現代漢語譯本 在美妙的樓閣中，（天人）安逸地居住，隨心所欲，自由自在。或者在珍貴的池塘邊，一起嬉戲玩耍。那些天女們爭相採摘蓮花，各自奉獻給新生的天子。或者散花，用以鋪滿地面。各自心生愛慕之情，都來親近（天子）。又有一天人前來慶賀慰問，說道：『您過去在人間，修行瑜伽之行，破除了貪慾不凈的因緣，如今才能得生於此，享受極妙的快樂，得到眾多天女恭敬圍繞。』當時那位天人，便禮拜天子的足，歡喜地稱讚，並用偈語說道： 『善哉！仁者您得生於此天，得受最上等的五欲之樂，如同清凈圓滿的月亮懸掛在長空，能夠綻放青蓮的香氣。過去您修習廣大的諸善行，身上散發出微妙清凈的光明，常常以慈悲的眼光看待有情眾生，所以得到天人的尊重。還有清凈的旃檀（Candana）林，枝葉繁茂，非常可愛，修長的藤蔓四處垂下，美妙的花朵周遍盛開。有許多天女居住在其中，容貌潔白，非常端莊文雅，身姿柔軟，散發出美妙的香氣，競相歌舞，不知疲倦。我如今能夠侍奉您，眼睛明亮，內心喜悅，前所未有。這美好的心意和快樂不是白費的，不是小小的因緣所能得到的。成百上千的天女常常圍繞著您，這是由於您先前的福行所莊嚴的。這樣的佈施果報難以思議，應當永遠斷除各種疑惑。』 當時那位新生的天子用偈語回答說： 『如果想要增長功德寶藏，應當修習廣大的清凈佈施，必定獲得最上等的妙樂，水火和非人（指鬼神等）都不能破壞。天上的快樂非常稀有，隨心所欲地受用，一切都會顯現。那些世間聰明的人，應當發起清凈的心，實行佈施。』 諸位有情眾生，應當好好地思惟，像這樣佈施之後，就能獲得天上的殊勝果報，後來轉生到人間，會出生在大族姓的家庭，具有大的名聲，有大的威德，容貌端正莊嚴，人們都喜歡見到，親屬眷屬圓滿，財富無量，即使……
【English Translation】 English version In the wonderful pavilions, (the Deva) dwells in ease, at will and freely. Or by the precious ponds, they play and frolic together. Those heavenly maidens compete to pluck lotuses, each offering them to the newborn Deva. Or they scatter flowers to adorn the ground. Each conceives desires and comes near (the Deva). Then another Deva comes to congratulate and comfort him, saying, 'In your past life as a human, you practiced Yoga, destroying the causes and conditions of impure desires. Now you are born here, enjoying supreme bliss, surrounded by the reverence of many heavenly maidens.' At that time, that Deva prostrates at the feet of the Deva, joyfully praising him, and speaks in verse: 'Excellent! Benevolent one, you are born in this heaven, receiving the supreme pleasures of the five desires, like a pure and full moon hanging in the long sky, able to unfold the fragrance of blue lotuses. In the past, you cultivated vast good deeds, your body emitting subtle and pure light. You always looked upon sentient beings with compassionate eyes, therefore you are respected by Devas and humans alike. There is also a pure Candana (Sandalwood) forest, its branches and leaves luxuriant and lovely, slender vines hanging down all around, and beautiful flowers blooming everywhere. Many heavenly maidens dwell within, their appearances pure white and very dignified, their bodies soft and emitting wonderful fragrances, competing in singing and dancing without fatigue. Now I am able to serve you, my eyes bright and my heart joyful, as never before. This good intention and happiness are not in vain, not obtained by small causes and conditions. Hundreds of thousands of heavenly maidens constantly surround you, adorned by your previous meritorious deeds. Such rewards of giving are inconceivable; one should forever cut off all doubts.' Then the newborn Deva replies in verse: 'If you wish to increase the treasury of merit, you should cultivate vast and pure giving, and you will surely obtain supreme bliss, which cannot be destroyed by water, fire, or non-humans (referring to spirits, etc.). The happiness in heaven is very rare; whatever you wish to enjoy appears at will. Those intelligent people in the world should generate pure minds and practice giving.' All sentient beings should contemplate well that after giving in this way, one can receive the supreme rewards of heaven, and later, when reborn in the human realm, one will be born into a family of great lineage, possessing great fame, great power, a dignified and beautiful appearance, pleasing to all, with complete relatives and boundless wealth, even if...
遇惡緣。不能破壞。如毗舍佉王母因緣經說。時彼王女。與其眷屬。出於宮中。詣園游看。玩已憩止。即解所戴上妙珠珍嚴身之具。收置幞中。以付其婢。復往佛所。樂欲聽法。聞已還宮。婢忽忘失所掌之物。女聞不悅。白父王知。母謂王曰。此必定在。設有見者。亦不能取。我于多生。乃至此身。不於他物。少分生貪。若起此念。我則欲取一切眾生身份財物。我則不能得見諸佛。令諸有情。得如意果。時彼尊者阿難見是物已。即為收之。明旦詣宮。即納王所。王曰。彼所遺物。賴尊者見。餘人若得。必為隱匿。母謂王曰。子何不信。我以此物。擲四衢道。驗其福力。誰能取之。如是棄已。彼往來者。各各見異。或謂不凈。或云毒蛇。舍之而去。王尚生疑。伺母熟睡。取其指環。擲置河中。母睡覺言。誰取環去。王曰。福力所護。何敢取者。母言。且止。后必當獲。忽於一日。遣使市中。買一魚歸。剖腹得環。眾皆驚異。王即贊言。善哉我母。所言決定。如師子吼。后時阿難復詣王所。王倍生信。乃云福力。真實如此。我當畢竟樂修福業。
福蓋正行所集經卷第七 大正藏第 32 冊 No. 1671 福蓋正行所集經
福蓋正行所集經卷第八
龍樹菩薩集
西天譯經三藏朝散大夫試
【現代漢語翻譯】 現代漢語譯本：
遭遇惡劣的因緣，也不會被破壞。正如《毗舍佉王母因緣經》所說：當時那位國王的女兒，和她的眷屬，從宮中出來，到花園遊玩觀賞。玩樂完畢后休息，就解下所佩戴的上等美妙的珠寶，這些裝飾身體的物品，收放在包裹中，交給她的婢女保管。之後又前往佛陀處所，歡喜地想要聽聞佛法。聽聞佛法后返回宮中，婢女忽然忘記了所掌管的物品。女兒聽聞后不高興，告訴了父王。王母對國王說：『這東西一定還在。即使有人看見，也不能拿走。我于多生以來，乃至此生，不曾對別人的財物，哪怕是少許生起貪念。如果我生起這樣的念頭，我就想拿走一切眾生的身軀和財物，我就不能得見諸佛，令一切有情眾生，得到如意的果報。』當時尊者阿難（Ananda，佛陀十大弟子之一）看見了這個東西，就把它撿了起來。第二天早上前往王宮，把它交還給國王。國王說：『她所遺失的物品，幸虧尊者看見了。其他人如果得到，一定會隱藏起來。』王母對國王說：『你為什麼不相信呢？我把這個東西，扔到四通八達的道路上，驗證它的福德力量，看誰能拿走它。』像這樣丟棄之後，那些來來往往的人，各自看到不同的景象。有人認為是污穢之物，有人說是毒蛇，都捨棄它離開了。國王仍然心生懷疑，趁王母熟睡時，取下她的指環，扔到河中。王母醒來后說：『誰把我的指環拿走了？』國王說：『有福德力量所守護，誰敢拿走呢？』王母說：『暫且停止議論，以後必定會得到。』忽然有一天，派遣使者到市場中，買了一條魚回來。剖開魚腹，得到了指環。眾人都感到驚訝奇異。國王就讚歎說：『好啊，我的母親，所說的話必定應驗，如同獅子吼一樣。』後來阿難（Ananda）再次前往國王處所，國王更加深信不疑，於是說福德力量，真實就是這樣。我應當徹底地樂於修習福德事業。
《福蓋正行所集經》卷第七 大正藏第32冊 No. 1671 《福蓋正行所集經》
《福蓋正行所集經》卷第八
龍樹菩薩（Nagarjuna，大乘佛教的重要思想家）集
西天譯經三藏朝散大夫試
【English Translation】 English version:
Encountering evil conditions will not lead to destruction. As the Vishakha Royal Mother's Cause and Condition Sutra says: At that time, the king's daughter, along with her retinue, came out of the palace to stroll and admire the garden. After enjoying themselves, they rested, and she removed the exquisite and wonderful jewels she wore to adorn her body, placing them in a bag and entrusting it to her maidservant. Afterward, she went to the Buddha's place, joyfully desiring to hear the Dharma. After hearing the Dharma, she returned to the palace, but the maidservant suddenly forgot the items she was in charge of. The daughter was displeased upon hearing this and told her father, the king. The queen mother said to the king, 'These things must still be there. Even if someone sees them, they cannot take them. For many lifetimes, even in this life, I have never had the slightest greed for others' possessions. If I were to have such a thought, wanting to take the bodies and possessions of all sentient beings, I would not be able to see the Buddhas and enable all sentient beings to obtain wish-fulfilling results.' At that time, the Venerable Ananda (one of the ten great disciples of the Buddha) saw these items and picked them up. The next morning, he went to the palace and returned them to the king. The king said, 'The items she lost were fortunate to be seen by the Venerable One. If others had found them, they would surely have hidden them.' The queen mother said to the king, 'Why don't you believe me? I will throw these items on the thoroughfare to test their power of merit. Let's see who can take them.' After discarding them in this way, those who came and went each saw different things. Some thought they were unclean, others said they were poisonous snakes, and they all abandoned them and left. The king still harbored doubts and, while the queen mother was fast asleep, took her ring and threw it into the river. The queen mother woke up and said, 'Who took my ring?' The king said, 'Protected by the power of merit, who would dare to take it?' The queen mother said, 'Let's stop discussing it for now; we will surely obtain it later.' Suddenly, one day, she sent a messenger to the market to buy a fish and bring it back. Upon cutting open the fish's belly, they found the ring. Everyone was amazed and astonished. The king then praised, 'Excellent, my mother! Your words are always fulfilled, like a lion's roar.' Later, Ananda (one of the ten great disciples of the Buddha) visited the king again, and the king's faith deepened even more. He then said that the power of merit is truly like this. I should wholeheartedly delight in cultivating meritorious deeds.
The Sutra of Collected Righteous Conduct by the Merit Canopy, Volume 7 Tripitaka Volume 32, No. 1671, The Sutra of Collected Righteous Conduct by the Merit Canopy
The Sutra of Collected Righteous Conduct by the Merit Canopy, Volume 8
Compiled by Nagarjuna (an important thinker in Mahayana Buddhism)
Translated from the Western Regions by the Tripitaka Master Chao San Da Fu Shi
鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
佛言。大王。當知世間一切眾生。由凈施故。所受福報。冤不能壞。設百千人。亦不能奪。隨所至處。福為前導。乃至他世。福亦如是。猶如伴侶。常所隨逐。爾時世尊而說偈言。
由先世積集 廣大諸福行 今得為人王 具吉祥尊貴 百千諸營從 住立於王前 福力所攝故 瞻仰咸悚慄 當知彼福業 如眼腹手足 常愛護任持 令相續不斷 我昔修施行 一切皆能捨 唯留於一象 隨意乘所往 樂依止山林 修習諸禪定 時彼諸人民 皆悉來相從 或手執白拂 或持于傘蓋 及以諸茵蓐 所至敷床座 彼各白王言 我等無福慧 今愿咸親近 同修諸善行 福為最勝財 常得真實樂 福為第一親 引至安隱處 福如如意寶 置於己掌中 作最上吉祥 所愿皆成就 具殊妙色相 受五欲快樂 語言人樂聞 善巧極明瞭 壽命得長久 安隱無憂惱 一切諸眾生 見之若親友
若諸有情。于勝福田。順其正理。專注而施。決定此生現得富饒相應福報。如金鬘夫人。聞佛功德。心生讚仰。以己先有微妙金鬘。奉上如來。又善思王女。以妙飲食。供養尊者須菩提。又修發
【現代漢語翻譯】 現代漢語譯本 鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
佛說：『大王，應當知道世間一切眾生，由於清凈佈施的緣故，所獲得的福報，冤家不能破壞，即使成百上千的人，也不能奪走。無論到達何處，福報都在前面引導，乃至來世，福報也是如此，就像伴侶一樣，常常跟隨在身邊。』當時世尊說了這樣的偈語：
『由於前世積累了廣大的各種福德善行，今生才能成為人王，具備吉祥和尊貴。成百上千的侍從，站立在國王面前，因為福德力量的攝受，都敬畏而恭敬。應當知道那福德之業，就像眼睛、腹部、手和腳一樣，常常愛護和保持，令其相續不斷。我過去修行佈施，一切都能捨棄，只留下一頭象，隨意乘坐前往。喜歡依止山林，修習各種禪定。當時那些人民，都來跟從我，有的手裡拿著白拂（一種拂塵），有的拿著傘蓋，以及各種茵蓐（墊子），所到的地方都鋪設床座。他們各自對國王說，我們沒有福德和智慧，現在願意都來親近，一同修習各種善行。福德是最殊勝的財富，常常得到真實的快樂。福德是第一親人，引導我們到達安穩的地方。福德就像如意寶（能實現願望的寶物），放在自己的掌中，能帶來最上的吉祥，所希望的都能成就。具備殊妙的色相，享受五欲的快樂，說的話人們喜歡聽，善巧而且極其明瞭，壽命能夠長久，安穩而沒有憂愁煩惱，一切眾生，見到他就如同親友。』
如果各種有情眾生，在殊勝的福田（指值得佈施的對象，如佛、僧等）中，順應正理，專注地進行佈施，必定此生就能獲得富饒相應的福報。例如金鬘夫人，聽到佛的功德，心中讚歎仰慕，把自己原有的微妙金鬘（金製的項鍊），奉獻給如來。又如善思王女，用美妙的飲食，供養尊者須菩提（佛陀的弟子）。又如修發
【English Translation】 English version Translated under the Imperial Edict by the Purple-Robed Śrāmaṇa Minister Richēng and others, of the Honglu Temple, Master Xuanfan.
The Buddha said: 'Great King, you should know that all sentient beings in the world, due to pure giving, receive blessings that enemies cannot destroy. Even hundreds of thousands of people cannot take them away. Wherever they go, blessings lead the way. Even in the next life, blessings are the same, like companions, always following closely.' At that time, the World-Honored One spoke these verses:
'Due to accumulating vast meritorious deeds in past lives, one is now able to be a king, possessing auspiciousness and nobility. Hundreds of thousands of attendants stand before the king, and because of the power of merit, they all look up with awe and reverence. You should know that those meritorious deeds are like eyes, belly, hands, and feet, constantly cherished and maintained, so that they continue without interruption. In the past, I practiced giving, able to give up everything, only keeping an elephant, riding it wherever I pleased. I enjoyed relying on mountains and forests, cultivating various meditations. At that time, those people all came to follow me, some holding white whisks (fly-whisks), some holding parasols, and various cushions, spreading out beds and seats wherever we went. They each said to the king, 'We have no merit or wisdom, now we wish to draw near and cultivate various good deeds together. Merit is the most excellent wealth, always obtaining true happiness. Merit is the foremost relative, leading us to a place of peace and security. Merit is like a wish-fulfilling jewel (cintamani), placed in one's own palm, creating supreme auspiciousness, fulfilling all wishes. Possessing extraordinary and wonderful appearances, enjoying the pleasures of the five desires, words that people love to hear, skillful and extremely clear, obtaining long life, peaceful and without worry or distress, all sentient beings see him as a close friend.'
If sentient beings, in a field of supreme merit (referring to worthy recipients of offerings, such as Buddhas and Sangha), in accordance with the correct principles, give with focused attention, they will certainly receive corresponding blessings of wealth in this life. For example, Lady Golden Garland, hearing of the Buddha's merits, praised and admired him in her heart, offering her own exquisite golden garland (a golden necklace) to the Tathagata. Also, Princess Good Thought offered wonderful food to the Venerable Subhuti (a disciple of the Buddha). Also, the one who cultivates hair
婆羅門女。自剪首發。以鬻其直。飯彼尊者大迦旃延。發覆如故。是三女人。由凈施故。現身皆得為國之後。又福嚴長者。躬往請佛及諸羅漢。就舍營齋。庫藏復溢。如牧牛女。持旃檀香。及田舍女。以麥䅌花。供養佛塔。皆得生天。如是得受現報因緣。如勝軍王經所說。佛住舍衛城。時勝軍大王末利夫人。始生一女。具十八種極醜之狀。年漸長大。當求所適。彼諸貴族。不樂為姻。其下種姓。王意不許。時有外國一長者子。久住此城。費用皆盡。俜伶周行。未有所偶。臣吏白王。即可其請。王乃召對。而謂之曰。我有長女。納卿為婿。若相從者。永終富貴。設欲還國。亦可偕往。時彼王女。即以上妙珍奇雜寶。嚴飾其身。而以妻之。及與無數種種財物。時長者子。即娶為婦。未久之間。同歸本國。既至家已。彼諸親族。求見設禮。長者子曰。我妻王女。觀何容易。若須見者。必當擇日。后諸親屬。復至其家。長者子言。卻後七日。出城花園。于彼相見。眾複審曰。此言決定。若不往者。我當罰錢五十萬數。至七日已。彼長者子。具辦種種美妙飲食。先取一分。置其房中。白婦知已。固鎖其門。時長者子。赍其所罰。及諸飲食。往彼園中。是時眾人在園。遙見彼長者子。乃只獨來。咸相謂曰。是人誕妄。不依先議。既
【現代漢語翻譯】 婆羅門女剪下自己的頭髮，賣掉換錢，用來供養尊者摩訶迦旃延（Mahākātyāyana，佛陀的弟子之一）。頭髮又恢復如初。這三個女人因為清凈的佈施，今生都得以成為王后。還有福嚴長者親自去邀請佛陀和各位阿羅漢，到自己家中供齋，結果倉庫里的財物又滿了。如同牧牛女拿著旃檀香，以及農家女用麥䅌花供養佛塔，都得以昇天。這些都是得到現世報應的因緣，正如《勝軍王經》所說。佛陀住在舍衛城（Śrāvastī，古印度城市）時，勝軍王（King Prasenajit）的末利夫人（Mallikā，勝軍王的王后）生了一個女兒，具有十八種極其醜陋的相貌。隨著年齡增長，到了該找婆家的時候，那些貴族都不願意和她結親，而下等種姓的人，國王又不同意。當時有一個外國長者的兒子，長期居住在這個城市，花光了所有的錢，孤苦伶仃地四處遊蕩，沒有娶妻。臣子稟告國王，可以答應他的請求。國王於是召見了他，對他說：『我有一個女兒，可以嫁給你做妻子。如果同意的話，你將永遠享受榮華富貴。如果想回國，也可以一起回去。』當時那位公主，就用最精美的珍奇雜寶裝飾自己，然後嫁給了他。並且給了他無數的財物。長者子於是娶了她為妻。沒過多久，他們一起回到了他的國家。到家之後，他的親族們都想來拜見她。長者子說：『我的妻子是國王的女兒，想見她哪有那麼容易。如果一定要見，必須選擇一個日子。』後來親屬們又來到他家。長者子說：『七天之後，在城外的花園裡相見。』眾人再次確認說：『此話當真？如果不來，我們將罰款五十萬。』到了第七天，長者子準備了各種美味的食物，先取出一份，放在自己的房間里，告訴了他的妻子，然後把門鎖上。長者子帶著罰款和食物，前往花園。當時眾人在花園裡，遠遠地看見長者子竟然獨自前來，都互相議論說：『這個人太荒唐了，不遵守先前的約定。』 既至其所。眾人問曰。王女何在。長者子曰。王女嚴麗。世所希有。汝等凡下。何容得見。眾人聞已。倍懷忿恨。競共撾打。奪其財物。驅令出國。時長者子。被驅出國。窮無所歸。還至舍衛。詣王陳訴。王聞其狀。深生憐愍。即敕有司。賜以豐財。令其還國。王女聞夫。被驅出國。尋遣人告其親族。汝等愚人。不識好惡。我夫貧窮。汝等輕賤。我今當歸。汝等勿來。時彼親族。聞王女言。咸皆驚愕。競出迎之。王女既至。責其親族。令還所罰。及諸財物。盡以供給。復更增益。自是之後。親族敬憚。不敢輕慢。佛告阿難。汝今諦聽。此王女者。乃是往昔迦葉佛（Kāśyapa Buddha，過去七佛之一）時。有一女人。欲往聽法。以無好衣。羞不欲出。時有織師。借與好衣。令其著去。女人聽法。心生歡喜。以此因緣。感得醜陋之報。由其後時。以珍寶衣。佈施眾僧。感得今身。常服妙衣。長者子者。乃是往昔之時。彼織師是。由其借衣。與彼女人。令得聽法。以此因緣。感得今身。常為王婿。以其慳惜。不欲與人。感得貧窮之報。是故阿難。至心佈施。勿生慳吝。若有眾生。慳貪嫉妒。不喜他榮。當知是人。自斷福業。
【English Translation】 A Brahmin woman cut off her hair and sold it to buy food to offer to the Venerable Mahākātyāyana (one of the Buddha's disciples). Her hair grew back as before. These three women, due to their pure offerings, were all reborn as queens in their present lives. Furthermore, the elder Fuyan (福嚴) personally invited the Buddha and all the Arhats to his home for a vegetarian feast, and his storehouses overflowed again. Like the cowherd girl who offered sandalwood incense, and the farm girl who offered wheat flowers to the Buddha's stupa, they were all reborn in the heavens. These are examples of receiving immediate karmic rewards, as described in the Shengjun Wang Jing (勝軍王經). When the Buddha was residing in Śrāvastī (舍衛城, an ancient Indian city), King Prasenajit's (勝軍王) Queen Mallikā (末利夫人) gave birth to a daughter who possessed eighteen extremely ugly features. As she grew older, it was time to find her a husband, but the nobles were unwilling to marry her, and the king did not approve of those from the lower castes. At that time, there was the son of a wealthy man from a foreign country who had been living in this city for a long time, having spent all his money. He was wandering around alone, without a wife. The ministers reported to the king that he could grant his request. The king then summoned him and said, 'I have an eldest daughter whom I can give to you as your wife. If you agree, you will enjoy wealth and honor forever. If you wish to return to your country, you can go together.' At that time, the princess adorned herself with the most exquisite and rare treasures and married him. She also gave him countless riches of all kinds. The wealthy man's son then took her as his wife. Not long after, they returned to his country together. Once they arrived home, his relatives all wanted to pay their respects to her. The wealthy man's son said, 'My wife is the daughter of a king; how easy do you think it is to see her? If you must see her, you must choose a day.' Later, the relatives came to his house again. The wealthy man's son said, 'Seven days from now, we will meet in the garden outside the city.' The crowd confirmed again, saying, 'Is this promise definite? If you do not come, we will fine you fifty hundred thousand.' On the seventh day, the wealthy man's son prepared all kinds of delicious food, first taking a portion and placing it in his room, informing his wife, and then locking the door. The wealthy man's son took the fine and the food and went to the garden. At that time, the people in the garden saw the wealthy man's son coming alone from afar and said to each other, 'This man is absurd and does not abide by the previous agreement.' When he arrived at the place, the crowd asked, 'Where is the princess?' The wealthy man's son said, 'The princess is beautiful and rare in the world. How can you ordinary people be allowed to see her?' Upon hearing this, the crowd became even more angry and beat him together, seized his property, and drove him out of the country. The wealthy man's son, having been driven out of the country and having nowhere to return, went back to Śrāvastī and reported to the king. The king, upon hearing his situation, felt deep compassion and immediately ordered the officials to grant him abundant wealth, allowing him to return to his country. The princess, upon hearing that her husband had been driven out of the country, immediately sent someone to inform her relatives, 'You foolish people do not know good from bad. My husband is poor, and you despise him. I am now returning; do not come.' When her relatives heard the princess's words, they were all astonished and rushed out to welcome her. Once the princess arrived, she rebuked her relatives, ordering them to return the fines and all the property, providing them all to him and even increasing it. From then on, the relatives respected and feared her, not daring to despise her. The Buddha told Ānanda (阿難, one of the principal disciples of the Buddha), 'Listen carefully now. This princess was a woman in the time of Kāśyapa Buddha (迦葉佛, one of the past seven Buddhas). She wanted to go to listen to the Dharma, but she was ashamed to go out because she did not have good clothes. At that time, there was a weaver who lent her good clothes, allowing her to wear them and go. The woman listened to the Dharma and felt joy in her heart. Because of this cause, she experienced the karmic result of ugliness. Because she later used precious clothes to make offerings to the Sangha, she experienced in this life always wearing wonderful clothes. The wealthy man's son was the weaver at that time. Because he lent clothes to that woman, allowing her to listen to the Dharma, he experienced in this life always being the king's son-in-law. Because he was stingy and unwilling to give to others, he experienced the karmic result of poverty. Therefore, Ānanda, give wholeheartedly and do not be stingy. If there are beings who are stingy, jealous, and do not rejoice in the prosperity of others, know that these people are cutting off their own blessings.'
至園已。白親屬曰。幸無見怒。愿輸所罰。眾曰。子妻尊崇。藏於深室日月之光。尚不令見。豈況我曹。何能得睹。時彼王女。即自嗟念。我雖年少。形容極醜。是何惡業。招斯鄙陋。厲聲嘆曰。苦哉苦哉。使其丈夫。受多慚恥。常作虛言。及遭譴罰。如斯處世。雖活奚為。即以繒帶。自經其頸。時守宅神見是事已。謂此王女。我當釋之。保全其命。使無中夭。當知世尊無盡大悲。常樂救度彼彼有情。每作是念。
我今當於何等眾生。為說法要。令生信解。
我今當於何等眾生。令彼洗除貪慾垢穢。
我今當於何等眾生。令彼息除嗔恚過患。
我今當於何等眾生。令彼滅除愚癡暗鈍。
我今當於何等眾生。令彼增長一切善根。
我今當於何等眾生。令彼出離生死淤泥。
我今當於何等眾生。令彼超越輪迴苦海。
我今當於何等眾生。令彼解脫煩惱結縛。
我今當於何等眾生。令彼拔除惡慧毒箭。
我今當於何等眾生。截四瀑流。令至彼岸。
我今當於何等眾生。令免三塗種種楚毒。
我今當於何等眾生。施其法水。令除渴愛。
我今當於何等眾生。令彼厭患境界癰疽。
我今當於何等眾生。令破無始無明卵㲉。
我今
【現代漢語翻譯】 現代漢語譯本 到了園子后，他對親屬們說：『希望你們不要生氣。我願意承擔所有的懲罰。』眾人說：『您的妻子如此尊貴，被藏在深深的房間里，連日月的光芒都不能照見，更何況是我們這些人，怎麼可能得見呢？』 當時那位國王的女兒，就自己感嘆道：『我雖然年紀輕輕，容貌卻如此醜陋，這是什麼惡業，招致我如此的鄙陋？』她大聲嘆息道：『苦啊苦啊，使得我的丈夫，遭受如此多的慚愧恥辱，常常說謊，又遭遇懲罰。像這樣活著，又有什麼意義呢？』於是就用絲帶，懸樑自盡。 當時守護住宅的神看見這件事後，對這位王女說：『我應當救你，保全你的性命，使你不會中途夭折。你應該知道世尊（Shi Zun）無盡的大悲心，常常樂於救度一切有情眾生，總是這樣思念：』 『我現在應當為哪一類眾生，宣說佛法要義，使他們生起信心和理解？』 『我現在應當使哪一類眾生，讓他們洗除貪慾的垢穢？』 『我現在應當使哪一類眾生，讓他們止息消除嗔恚的過患？』 『我現在應當使哪一類眾生，讓他們滅除愚癡的黑暗和遲鈍？』 『我現在應當使哪一類眾生，讓他們增長一切善根？』 『我現在應當使哪一類眾生，讓他們出離生死的淤泥？』 『我現在應當使哪一類眾生，讓他們超越輪迴的苦海？』 『我現在應當使哪一類眾生，讓他們解脫煩惱的束縛？』 『我現在應當使哪一類眾生，讓他們拔除惡慧的毒箭？』 『我現在應當為哪一類眾生，截斷四種瀑流，讓他們到達彼岸？』 『我現在應當使哪一類眾生，讓他們免除三惡道的種種痛苦？』 『我現在應當為哪一類眾生，施予佛法的甘露，讓他們消除渴愛的煎熬？』 『我現在應當使哪一類眾生，讓他們厭惡世間境界如同癰疽毒瘡？』 『我現在應當使哪一類眾生，讓他們打破無始以來的無明卵殼？』 『我現在…』
【English Translation】 English version Having arrived at the garden, he said to his relatives: 'I hope you will not be angry. I am willing to bear all the penalties.' The crowd said, 'Your wife is so honored, hidden in a deep room, that even the light of the sun and moon cannot reach her, let alone us. How could we possibly see her?' At that time, the king's daughter lamented to herself: 'Although I am young, my appearance is so ugly. What evil karma has caused me to be so base?' She sighed loudly, 'Bitter, bitter! It causes my husband to suffer so much shame and humiliation, to constantly lie, and to be punished. What is the point of living like this?' Then she used a silk ribbon to hang herself. The guardian spirit of the house saw this and said to the princess: 'I will save you, preserve your life, and prevent you from dying prematurely. You should know that the World Honored One (Shi Zun) has endless great compassion and is always happy to save all sentient beings, always thinking like this:' 'For what kind of beings should I now preach the essential Dharma, so that they may generate faith and understanding?' 'What kind of beings should I now enable to wash away the defilements of greed?' 'What kind of beings should I now enable to cease and eliminate the faults of anger?' 'What kind of beings should I now enable to extinguish the darkness and dullness of ignorance?' 'What kind of beings should I now enable to increase all good roots?' 'What kind of beings should I now enable to escape the mud of birth and death?' 'What kind of beings should I now enable to transcend the sea of suffering of reincarnation?' 'What kind of beings should I now enable to be liberated from the bonds of affliction?' 'What kind of beings should I now enable to pull out the poisonous arrows of evil wisdom?' 'For what kind of beings should I now cut off the four torrents, so that they may reach the other shore?' 'What kind of beings should I now enable to avoid the various torments of the three evil paths?' 'For what kind of beings should I now bestow the water of Dharma, so that they may eliminate the torment of thirst and craving?' 'What kind of beings should I now enable to loathe worldly realms like ulcers and sores?' 'What kind of beings should I now enable to break the eggshell of beginningless ignorance?' 'What kind of beings should I now...'
當於何等眾生。令彼摧伏我慢高山。
我今當於何等眾生。令遠諸惡。著慚愧衣。
我今當於何等眾生。令彼具修戒定慧學。
我今當於何等眾生。令達諸法。心得自在。
我今當於何等眾生。令彼獲得清凈智眼。
我今當於何等眾生。令彼越入大解脫門。
我今當於何等眾生。令彼發起大菩提心。
我今當於何等眾生。以菩提鬘。而系其首。
我今當令勝軍王女。易醜陋形。得如所愿。
是為世尊剎那剎那。唸唸觀察一切眾生。或近或遠。或多或少。或勝或劣。上中下性。皆能救度。慧眼悉見。無有遺余。如有頌云。
佛不捨眾生 遠近皆化度 如果成熟時 自然生甘味 是故牟尼尊 冤親唯一想 利樂諸眾生 亦不希其報
爾時世尊。先為攝化裸形外道尼乾子故。現大人相坐寶蓮華。身被紅衣。如日初出。色相寂靜。安住威儀。猶若金山。舒光無極。處於無數人天大會。如眾星中。現其滿月。亦如天宮寶多羅樹。微風徐動。人樂依止。如珊瑚株。寶華莊嚴。如金盤中。然大燈炬。如白香象。入尼連河。為金蓮華。蕊塵所坌。亦如春時羯尼迦樹。開發金華。眾所愛樂。善能調御一切有情。入諸惡趣。不生疲厭。游化善道。善說諸
【現代漢語翻譯】 現代漢語譯本 應當對什麼樣的眾生，才能使他們摧毀我慢的高山？ 我現在應當對什麼樣的眾生，才能使他們遠離各種惡行，穿上慚愧的衣裳？ 我現在應當對什麼樣的眾生，才能使他們具足修習戒、定、慧三種學問？ 我現在應當對什麼樣的眾生，才能使他們通達諸法，心得自在？ 我現在應當對什麼樣的眾生，才能使他們獲得清凈的智慧之眼？ 我現在應當對什麼樣的眾生，才能使他們超越進入大解脫之門？ 我現在應當對什麼樣的眾生，才能使他們發起廣大的菩提之心（Bodhicitta，覺悟之心）？ 我現在應當對什麼樣的眾生，用菩提之鬘（Bodhi garland，覺悟之花環）來繫在他們的頭上？ 我現在應當使勝軍王女（Śūrasena』s daughter），改變醜陋的形貌，得到如她所愿的容貌。 這就是世尊（Śākyamuni，釋迦牟尼佛）剎那剎那，唸唸都在觀察一切眾生，或近或遠，或多或少，或勝或劣，上中下等根性，都能救度，用智慧之眼全部看見，沒有遺漏。如有頌偈說： 佛陀不捨棄任何眾生，無論遠近都加以教化度脫；如果因緣成熟時，自然會產生甘美的味道。因此牟尼尊（Muni，指佛陀）對待怨親都一樣看待，利益安樂一切眾生，也不期望他們的回報。 這時，世尊（Śākyamuni，釋迦牟尼佛）爲了攝受教化裸形外道尼乾子（Nirgrantha，耆那教徒），顯現出大丈夫相，坐在寶蓮華上，身上穿著紅色的衣服，像初升的太陽一樣，色相寂靜，安住在威儀之中，猶如金山一般，舒放無極的光芒，處於無數人天的大會之中，就像眾星之中顯現出滿月一樣，也像天宮中的寶多羅樹（Tāla tree，棕櫚樹），微風輕輕吹動，人們樂於依靠它，像珊瑚樹一樣，用寶華來莊嚴，像金盤中點燃巨大的燈火，像白色的香象進入尼連河（Nirañjanā River），被金蓮華的蕊塵所覆蓋，也像春天時節的羯尼迦樹（Karṇikāra tree），開放金色的花朵，為大眾所喜愛，善於調御一切有情眾生，即使進入各種惡趣，也不生疲厭，游化于善良的道路，善於宣說各種
【English Translation】 English version To what kind of beings should I direct my efforts to enable them to crush the mountain of their pride? To what kind of beings should I now turn my attention to lead them away from all evil and clothe them in the garments of shame and remorse? To what kind of beings should I now turn my attention to enable them to fully cultivate the learning of morality (śīla), concentration (samādhi), and wisdom (prajñā)? To what kind of beings should I now turn my attention to enable them to understand all dharmas (teachings) and attain freedom of mind? To what kind of beings should I now turn my attention to enable them to obtain the pure eye of wisdom? To what kind of beings should I now turn my attention to enable them to cross over and enter the great gate of liberation? To what kind of beings should I now turn my attention to enable them to generate the great Bodhicitta (mind of enlightenment)? To what kind of beings should I now turn my attention to adorn their heads with a Bodhi garland (garland of enlightenment)? I shall now enable Śūrasena』s daughter to transform her ugly form and attain the appearance she desires. This is how the World Honored One (Śākyamuni Buddha) observes all beings, moment by moment, thought by thought, whether near or far, many or few, superior or inferior, of upper, middle, or lower capacity, and is able to save them all. With his eye of wisdom, he sees everything without omission. As a verse says: The Buddha does not abandon beings, he transforms and liberates them, whether near or far; when the conditions are ripe, naturally sweet flavors arise. Therefore, the Muni (Sage, referring to the Buddha) regards enemies and relatives with the same mind, benefiting and bringing joy to all beings, without expecting any reward in return. At that time, the World Honored One (Śākyamuni Buddha), in order to gather and transform the naked ascetic Nirgrantha (Jain), manifested the marks of a great man, sitting on a jeweled lotus flower, wearing red robes, like the rising sun, with a serene appearance, abiding in dignified composure, like a golden mountain, radiating boundless light, situated in a great assembly of countless humans and devas (gods), like the full moon appearing among the stars, also like a jeweled Tāla tree (palm tree) in the heavenly palace, with a gentle breeze softly moving it, people gladly relying on it, like a coral tree, adorned with jeweled flowers, like a great lamp burning in a golden dish, like a white fragrant elephant entering the Nirañjanā River, covered with the pollen of golden lotus flowers, also like the Karṇikāra tree in springtime, blossoming with golden flowers, beloved by all, skilled in taming all sentient beings, even entering various evil realms, without weariness or aversion, traveling and transforming in virtuous paths, skilled in expounding various
法。皆使發心。得安隱樂。由諸有情。無始已來。相續造作。貪嗔癡等。種種惡行。若冤若親。及非冤親。平等憐慜。猶若一子。皆令出離輪迴險難。如日破暗。令盡無餘。是時世尊。以一切智聲。為彼外道。略說法要。當知世間。動不動法。以智了達。皆悉空寂。由虛妄心。迷真實見。自性涅盤。本來清凈。彼聞是說。心得開悟。則能斷除堅執我慢。譬如師子發聲震吼。自然而能裂其巨石。時彼如來。摧彼異見。論義為勝。現大神通。上升阿迦尼吒天。其中所有一切眾生。皆悉稱讚佛之功德。一切世間。無能勝者。又復顯現最勝離垢無見頂相烏瑟尼沙。右旋紺青。潤澤可愛。復放眉間白毫相光。如秋滿月。是為如來第一功德。非同梵天小善所感。是佛利他大悲所起。設諸眾生。如微塵聚。住正思惟。無能測彼烏瑟尼沙。非剛非柔。非成非壞。非匆非暇。非動非靜。非速非緩。非強非弱。非沈非掉。非夷非險。非諍非默。非合非散。非著非離。非勤非懈。非慮非度。非病非惱。一切眾生。平等共有。最勝吉祥。第一功德。時彼外道。心凈信解。于佛法中。得安隱住。是時王女。處其室中。蒙佛光照。心安泰然。即作是念。今佛在世。利樂眾生。有厄難者。皆蒙濟度。唯愿世尊。不捨大悲。哀愍覆護。現身我前。作是語
【現代漢語翻譯】 現代漢語譯本 法（Dharma）。皆使發心（Bodhicitta）。得安隱樂。由於所有眾生，從無始以來，相續不斷地造作貪婪、嗔恨、愚癡等等各種惡行，無論是冤家、親人，還是非冤非親之人，都平等地憐憫，如同對待自己的獨子一樣，使他們都脫離輪迴的險難，就像太陽驅散黑暗一樣，使之完全沒有剩餘。 這時，世尊用一切智的聲音，為那些外道簡略地宣說了佛法的要義：應當知道世間一切動與不動的法，用智慧去了解通達，都是空寂的。由於虛妄的心，迷惑了真實的見解。自性涅槃（Nirvana），本來就是清凈的。他們聽了這些話，內心得以開悟，就能斷除堅固執著的我慢。譬如獅子發出震耳欲聾的吼聲，自然就能震裂巨大的石頭。 當時，那位如來摧毀了他們的異端邪見，在辯論中獲勝，並顯現出大神通，上升到阿迦尼吒天（Akanistha Heaven）。其中所有的一切眾生，都稱讚佛的功德，一切世間，沒有誰能勝過他。又顯現出最殊勝、離垢、無見的頂相烏瑟尼沙（Usnisa），右旋紺青色，潤澤可愛。又從眉間放出白毫相光，如同秋天的滿月。這是如來的第一功德，不是梵天（Brahma）的小善所能感得的，而是佛陀利他大悲心所生起的。 假設所有眾生，如微塵般眾多，住于正念思惟，也無法測度那烏瑟尼沙。它非剛非柔，非成非壞，非匆忙非閑暇，非動非靜，非快速非緩慢，非強壯非虛弱，非沉沒非掉舉，非平坦非險峻，非爭論非沉默，非聚合非分散，非執著非脫離，非勤奮非懈怠，非思慮非不思慮，非疾病非惱怒。一切眾生，平等共有，是最殊勝吉祥、第一的功德。當時那些外道，內心清凈，生起信心和理解，在佛法中，得到安穩的住處。 這時，國王的女兒，在她的房間里，蒙受佛光照耀，內心安寧泰然，就生起這樣的念頭：現在佛陀在世，利益安樂眾生，有厄運苦難的人，都蒙受救濟。唯愿世尊，不捨棄大悲心，哀憐覆護，顯現在我面前。這樣說道。
【English Translation】 English version Dharma. All are made to generate Bodhicitta (the mind of enlightenment). They attain peaceful and joyful happiness. Because all sentient beings, from beginningless time, have continuously created various evil deeds such as greed, anger, and delusion, whether they are enemies, relatives, or neither, they are treated with equal compassion, as if they were one's own child, so that they may all escape the dangers of Samsara (cycle of rebirth), just as the sun dispels darkness, leaving nothing behind. At that time, the World Honored One, with the voice of omniscient wisdom, briefly spoke the essence of the Dharma to those non-Buddhists: 'You should know that all phenomena in the world, whether moving or unmoving, are understood and realized through wisdom to be empty and still. Due to the deluded mind, the true view is obscured. Nirvana (liberation), by its very nature, is originally pure.' Upon hearing these words, their minds were enlightened, and they were able to cut off their firmly held arrogance. Just as a lion's roar naturally shatters huge rocks. At that time, the Tathagata (Buddha) destroyed their heterodox views, prevailed in debate, and manifested great supernatural powers, ascending to the Akanistha Heaven (the highest of the form realm heavens). All the beings there praised the Buddha's merits, and no one in all the worlds could surpass him. Furthermore, he manifested the most supreme, stainless, invisible crown protuberance, the Usnisa (a cranial bump on the head of Buddha), spiraling to the right, dark blue, lustrous, and lovely. He also emitted a white ray of light from the space between his eyebrows, like the full moon in autumn. This is the first merit of the Tathagata, not caused by the small good deeds of Brahma (the creator god), but arising from the Buddha's great compassion for the benefit of others. Suppose all sentient beings, as numerous as dust motes, dwell in right mindfulness and contemplation, they would still be unable to fathom that Usnisa. It is neither hard nor soft, neither formed nor destroyed, neither hurried nor leisurely, neither moving nor still, neither fast nor slow, neither strong nor weak, neither sinking nor agitated, neither flat nor steep, neither contentious nor silent, neither gathered nor scattered, neither attached nor detached, neither diligent nor lazy, neither deliberating nor not deliberating, neither sick nor afflicted. All sentient beings equally share it, it is the most supreme auspiciousness, the foremost merit. At that time, those non-Buddhists, with pure hearts, generated faith and understanding, and found peaceful dwelling in the Buddha's Dharma. At that time, the king's daughter, in her room, was illuminated by the Buddha's light, and her heart was peaceful and serene. She then thought: 'Now that the Buddha is in the world, he benefits and brings joy to sentient beings, and those who have misfortune and suffering are all rescued. May the World Honored One, not abandon his great compassion, have pity and protect me, and appear before me.' Thus she spoke.
已。遙伸禮敬。悲泣淚下。佛知其意。令彼室中。忽然嚴凈。是時如來。從地涌出。身真金色。相好端嚴。時彼王女。睹佛身相。嘆未曾有。以妙花香。虔伸供養。珍寶瓔珞。而以奉施。合掌作禮。恭敬親近。佛影蔽身。頓獲端正。心大歡喜。踴躍無量。住立佛前。以偈贊曰。
最勝釋師子 依枳羅巖窟 具少欲知足 離世間過失 智慧為利牙 慚愧為須鬣 降伏諸魔怨 如嚙彼麋鹿 忍為堅甲冑 慈力以為弓 善發彼智箭 永害煩惱賊 八解脫為池 正行為堤岸 無垢精進水 開覺意蓮花 勇猛離諸過 拔除三有根 施平等法藥 愈貪恚癡病 具熾盛威德 相好而莊嚴 增長功德心 荷擔于群有 善住于威儀 諸根無散亂 如拘嚩羅花 見者生愛樂 無怖無垢染 最勝心寂靜 解脫一切縛 成就一切智 牟尼大牛王 世間無與等 能救諸眾生 或病或憂惱 服紅僧伽梨 湛然而不動 我以諸譬喻 凈心而稱讚 如金多羅樹 聳干修且直 亦如融金柱 光明極晃耀 又如彼金聚 涂以旃檀泥 如是佛身相 比況不能知 或謂妙金山 一峰極峻峙 為猛風所吹 嶷然住於此 或謂阿修羅 與天主交
【現代漢語翻譯】 現代漢語譯本： 於是，她遙遠地伸出手，表達敬意，悲傷地哭泣，淚流滿面。佛陀知道她的心意，使她的房間忽然變得莊嚴而潔凈。這時，如來（Tathagata，佛的稱號）從地涌出，身色是真正的金色，相貌美好莊嚴。當時那位王女，看到佛陀的身相，讚歎說從未見過如此景象，用美妙的花和香，虔誠地供養，又用珍貴的珠寶瓔珞，奉獻給佛陀，合起手掌，恭敬地親近佛陀。佛陀的身影遮蔽了她，她立刻變得端莊美麗，心中非常歡喜，踴躍不已。她站在佛陀面前，用偈頌讚美說：
最殊勝的釋迦牟尼師子（釋迦族聖者），安住在依枳羅巖窟（地名）， 具有少欲知足的品德，遠離世間的過失。 以智慧為銳利的牙齒，以慚愧為鬍鬚和鬃毛， 降伏各種魔怨，就像咬噬那些麋鹿一樣。 以忍辱為堅固的盔甲，以慈悲的力量作為弓， 善於發射那智慧之箭，永遠傷害煩惱的賊寇。 以八解脫為水池，以正當的行為為堤岸， 以沒有污染的精進之水，開放覺悟之意的蓮花。 勇猛地遠離各種過失，拔除三有（欲有、色有、無色有）的根本， 施予平等的佛法之藥，醫治貪婪、嗔恨、愚癡的疾病。 具有熾盛的威德，以美好的相貌而莊嚴， 增長功德之心，荷擔眾生的重任。 善於安住于威儀，各種感官沒有散亂， 像拘嚩羅花（睡蓮），見到的人都心生喜愛。 沒有恐怖，沒有垢染，最殊勝的心境寂靜， 解脫一切束縛，成就一切智慧。 牟尼（聖者）中的大牛王，世間沒有可以與之相比的， 能夠救度各種眾生，或者生病，或者憂愁煩惱。 身穿紅色的僧伽梨（袈裟），安詳地不動搖。 我用各種譬喻，以清凈的心來稱讚您， 像金色的多羅樹（棕櫚樹），樹幹高聳，修長而筆直， 也像熔化的金柱，光明極其閃耀。 又像那金色的堆聚，塗上旃檀泥（檀香泥）， 像這樣的佛陀身相，用比喻也不能完全瞭解。 或者說像美妙的金山，一座山峰極其高峻聳立， 被猛烈的風所吹動，堅定地住在這裡。 或者說像阿修羅（非天），與天主交戰。
【English Translation】 English version: Then, she extended her hands from afar, expressing reverence, weeping sadly, with tears streaming down her face. The Buddha, knowing her intention, caused her chamber to suddenly become solemn and pure. At that moment, the Tathagata (title of the Buddha) emerged from the earth, his body a true golden color, his features beautiful and dignified. At that time, the princess, beholding the Buddha's form, exclaimed that she had never seen such a sight, and with exquisite flowers and incense, she reverently made offerings, and with precious jewels and necklaces, she dedicated them to the Buddha, joining her palms together, respectfully drawing near to the Buddha. The Buddha's shadow covered her, and she instantly became graceful and beautiful, her heart filled with great joy, leaping with immeasurable delight. She stood before the Buddha and praised him with verses:
The most supreme Shakyamuni Lion (sage of the Shakya clan), dwells in the cave of Ikkila (place name), Possessing the virtues of few desires and contentment, free from the faults of the world. With wisdom as sharp teeth, with shame as whiskers and mane, Subduing all demonic enemies, like devouring those deer. With patience as strong armor, with the power of compassion as a bow, Skilled in shooting the arrow of wisdom, forever harming the thieves of afflictions. With the eight liberations as a pond, with righteous conduct as the embankment, With the undefiled water of diligence, opening the lotus of awakened intention. Courageously free from all faults, uprooting the root of the three existences (desire realm, form realm, formless realm), Administering the equal Dharma medicine, healing the diseases of greed, hatred, and delusion. Possessing blazing majesty and virtue, adorned with beautiful features, Increasing the mind of merit, bearing the burden of all beings. Skilled in abiding in dignified conduct, the senses without distraction, Like the Kuvalaya flower (water lily), those who see it give rise to love and joy. Without fear, without defilement, the most supreme mind is tranquil, Liberated from all bonds, accomplishing all wisdom. The great bull-king among the Munis (sages), there is none in the world comparable to him, Able to save all beings, whether sick or afflicted with sorrow. Wearing the red Sanghati (robe), serene and unmoving. I use various metaphors, with a pure heart, to praise you, Like the golden Tala tree (palm tree), the trunk towering, tall and straight, Also like a molten gold pillar, the light extremely radiant. Also like that heap of gold, smeared with sandalwood paste, Such is the Buddha's form, that metaphors cannot fully comprehend. Or like a wondrous golden mountain, a peak extremely high and towering, Blown by fierce winds, steadfastly abiding here. Or like an Asura (demi-god), battling with the lord of the gods.
戰 墜彼金輦輿 忽然現於此 或謂帝釋幢 渾金所成就 挺特復煥爛 忽然現於此 或謂多聞天 微妙寶樓閣 以眾寶莊校 忽然現於此 或持地佛母 吐出妙寶藏 放種種光明 忽然現於此
佛施化已。倏然隱沒。時彼王女。加趺而坐。一心專注。想念佛身。是長者子。先在園中。為諸親友逼飲而醉。眾相議曰。可於彼手。易取門鑰。疾往其舍。開門視之。乃見彼妻。狀如天女。咸皆愕然。不覺作禮。長者子歸。見其端正。婦以上事。白夫令知。今佛世尊。最上福田。我今復往。恭敬供養。作佛事已。乃自誓言。若我此身。所有惡業。招斯丑報。愿不復受。乃至世間一切眾生。離醜陋身。皆得端正。即于佛前。重說偈言。
世尊妙色相 莊嚴皆具足 能令諸有情 見者得如意 以我今少善 普及諸有情 悉除醜陋因 皆獲端嚴報
佛言。賢女。我不自讚。不作妄語。不求供養。隨諸眾生所受業報。起大悲心。而為救護。即說偈言。
我為世間調御師 不求名稱及利養 善能摧彼五欲幢 咸使眾生心寂靜 三明二行悉具足 當與人天作吉祥 我已降伏眾魔怨 畢竟無有能勝者 永離三有諸過患 不生熱惱心解脫 及彼習氣盡
【現代漢語翻譯】 現代漢語譯本 戰 墜落的金色車輦，忽然出現在這裡。 有人說是帝釋（Indra）的寶幢，完全用黃金鑄成， 挺拔特出，光彩煥爛，忽然出現在這裡。 有人說是多聞天（Vaiśravaṇa）的微妙寶樓閣， 用各種珍寶裝飾，忽然出現在這裡。 或是持地佛母（Pṛthivī），吐出奇妙的寶藏， 放出種種光明，忽然出現在這裡。
佛陀施展神力變化完畢，倏然隱沒。當時那位王女，跏趺而坐，一心專注，想念佛身。那位長者之子，先前在園中，被眾多親友強迫飲酒而醉。眾人商議說：『可以從他手中，輕易取得門鑰，趕快去他家，開門看看。』於是看見他的妻子，容貌如同天女，都感到驚愕，不知不覺地行禮。長者之子回家，見到妻子的端莊美麗，妻子將以上的事情，告訴了丈夫。『如今佛世尊，是最上的福田，我如今再去，恭敬供養。』做完佛事後，就發誓說：『如果我此身，所有惡業，招致這種醜陋的果報，愿不再承受。乃至世間一切眾生，都脫離醜陋之身，都能得到端正的容貌。』就在佛前，再次說了偈頌：
世尊的妙好色相，莊嚴圓滿具足， 能令一切有情眾生，見到的人都能如意。 以我如今微少的善行，普及於一切有情眾生， 完全去除醜陋的因，都獲得端正美好的果報。
佛陀說：『賢女，我不自我讚揚，不說虛妄之語，不求供養，隨順一切眾生所受的業報，生起大悲心，而為救護。』就說了偈頌：
我為世間的調御師，不求名聲和利養， 善於摧毀那五欲的旗幟，使一切眾生內心寂靜。 三明二行都已具足，應當與人天帶來吉祥。 我已經降伏一切魔怨，畢竟沒有能夠勝過我的人。 永遠脫離三有（欲有、色有、無色有）的各種過患，不生熱惱，心得解脫。 以及那些習氣都已斷盡。
【English Translation】 English version Battle The fallen golden chariot suddenly appears here. Some say it is the banner of Indra (帝釋), entirely made of gold, Tall and outstanding, with brilliant radiance, suddenly appearing here. Some say it is the exquisite jeweled pavilion of Vaiśravaṇa (多聞天), Decorated with various treasures, suddenly appearing here. Or it is Pṛthivī (持地佛母), the Earth Mother, who spits out wonderful treasures, Emitting various kinds of light, suddenly appearing here.
After the Buddha finished his transformation, he suddenly disappeared. At that time, the princess sat in the lotus position, focusing her mind, contemplating the Buddha's body. The son of the elder, who was previously in the garden, was forced to drink and became drunk by many relatives and friends. They discussed, 'We can easily get the door key from his hand, quickly go to his house, and open the door to see.' Then they saw his wife, whose appearance was like a celestial maiden, and they were all astonished and unconsciously paid their respects. The son of the elder returned home and saw his wife's dignified beauty. The wife told her husband about the above events. 'Now the World Honored One Buddha is the supreme field of merit. I will go again now to respectfully make offerings.' After completing the Buddhist service, she made a vow, 'If all the evil karma of this body causes such an ugly retribution, may I not receive it again. May all sentient beings in the world be free from ugly bodies and attain dignified appearances.' Then, in front of the Buddha, she recited the verse again:
The World Honored One's wonderful appearance, is adorned with complete perfections, Able to make all sentient beings, who see it, attain their wishes. With my present small amount of good deeds, I extend it to all sentient beings, Completely removing the causes of ugliness, may all obtain the reward of dignified beauty.
The Buddha said, 'Virtuous woman, I do not praise myself, do not speak falsely, do not seek offerings, but according to the karmic retribution received by all sentient beings, I arise with great compassion and protect them.' Then he spoke the verse:
I am the tamer of the world, not seeking fame or gain, Skillful in destroying the banners of the five desires, making all beings' minds peaceful. The three insights and two practices are fully complete, I should bring auspiciousness to humans and devas. I have already subdued all demonic enemies, and ultimately there is no one who can overcome me. Eternally free from the faults of the three realms of existence (desire realm, form realm, formless realm), not generating heat and vexation, the mind is liberated. And those habitual tendencies are completely exhausted.
無餘 得受世間廣供養 設有眾生來加惡 其心不動如虛空 誓當荷負彼凡愚 得證圓明無漏智 若有比丘四眾等 咸來我所樂聞法 皆令具足諸律儀 決定當得為智者 我是凈飯王太子 樂修苦行棲山谷 得脫生老病苦源 由是得成無上道
由彼王女。于佛世尊。凈心佈施。現身獲得端嚴色相。若人樂求最上快樂。當於佛所清凈供養。是名佛說福蓋正行。汝等比丘。常樂受持。于施戒定。當勤修學。
福蓋正行所集經卷第八 大正藏第 32 冊 No. 1671 福蓋正行所集經
福蓋正行所集經卷第九
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
若於佛等最勝福田。專修施行。定獲其報。如是乃至。現見世間。王者之貴。尊崇無比。首戴寶冠。諸珍間錯。耳環臂釧。金璧交瑩。容儀鮮白。具相端嚴。珠瓔寶鬘。以飾其服。所居宮殿。高廣宏麗。重樓戶牖。盡諸奇巧。眾色繒帛。遍張露幔。瑞獸師子。俱枳羅鳥。置之籠檻。以為玩好。城墉峻峙。力士環衛。像馬車乘。往來合沓。所居民庶。安隱豐樂。無有諍訟。剽竊逋竄。種種嬈惱。怖畏等事。處處皆有妙娑羅樹。多摩羅樹。占博迦樹。無憂樹等。
【現代漢語翻譯】 現代漢語譯本 無餘：完全地，徹底地。 能夠接受世間廣泛的供養。 縱然有眾生前來加害， 他的內心也不會動搖，如同虛空一般。 我發誓承擔起那些凡夫愚昧的責任， 從而證得圓滿光明、沒有煩惱的智慧。 如果有比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）等四眾弟子， 都來我這裡，歡喜聽聞佛法。 我將使他們都具足各種戒律儀軌， 必定能夠成為有智慧的人。 我是凈飯王（Suddhodana）的太子， 喜歡修行苦行，居住在山谷之中。 從而脫離生、老、病、死的痛苦根源， 因此得以成就無上的佛道。
因為那位王女， 以清凈心在佛（Buddha）世尊面前佈施， 今生獲得了端正莊嚴的容貌。 如果有人希望獲得最上的快樂， 應當在佛前清凈地供養。 這叫做佛所說的福蓋正行。 你們這些比丘， 應當常常歡喜地受持奉行。 對於佈施、持戒、禪定， 應當勤奮地修學。
《福蓋正行所集經》卷第八 大正藏第 32 冊 No. 1671 《福蓋正行所集經》
《福蓋正行所集經》卷第九
龍樹菩薩（Nagarjuna）集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
如果在佛等最殊勝的福田中， 專心修行佈施， 必定獲得相應的果報。 乃至可以親眼看到世間， 君王的尊貴， 尊崇無比。 頭上戴著寶冠， 各種珍寶交錯鑲嵌。 耳朵上戴著耳環，手臂上戴著臂釧， 金玉互相輝映。 容貌儀態鮮明潔白， 具足各種美好的相好莊嚴。 用珠寶瓔珞和寶鬘， 來裝飾他的服裝。 所居住的宮殿， 高大寬廣宏偉壯麗。 重樓疊閣，門窗戶牖， 窮盡各種奇巧的工藝。 用各種顏色的絲綢布帛， 遍佈張掛露天的帷幔。 吉祥的瑞獸和獅子， 俱枳羅鳥（kokila，杜鵑鳥）， 安置在籠子里， 作為玩賞的寵物。 城墻高聳堅固， 力士環繞守衛。 象、馬、車乘， 來來往往，絡繹不絕。 所居住的民眾， 安寧平靜，富足快樂。 沒有爭端訴訟， 搶劫偷盜，逃亡躲藏， 種種的侵擾煩惱， 怖畏恐懼等事情。 到處都有美妙的娑羅樹（sala tree）， 多摩羅樹（tamala tree）， 占博迦樹（campaka tree）， 無憂樹（asoka tree）等。
【English Translation】 English version Without remainder: Completely, thoroughly. Able to receive the world's extensive offerings. Even if sentient beings come to inflict evil, Their minds will not be moved, like the empty sky. I vow to bear the burden of those foolish common people, Thereby attaining perfect, luminous, and undefiled wisdom. If there are bhikshus (monks), bhikshunis (nuns), upasakas (laymen), upasikas (laywomen), and other fourfold disciples, Let them all come to me, joyfully listening to the Dharma. I will enable them to be fully equipped with various precepts and observances, And they will surely become wise. I am the prince of King Suddhodana, Delighting in practicing asceticism, dwelling in mountain valleys. Thereby escaping the source of suffering from birth, old age, sickness, and death, And thus attaining the unsurpassed path of Buddhahood.
Because that royal daughter, Made offerings with a pure heart to the Buddha (Buddha) World-Honored One, In this life, she obtained a countenance of upright and dignified appearance. If someone wishes to obtain the highest happiness, They should make pure offerings before the Buddha. This is called the Fortunate Canopy Proper Conduct spoken by the Buddha. You bhikshus, Should always joyfully receive and uphold it. Regarding generosity, discipline, and meditation, You should diligently study and practice.
The Eighth Scroll of the Sutra Collected on the Fortunate Canopy Proper Conduct Taisho Tripitaka Volume 32, No. 1671, Sutra Collected on the Fortunate Canopy Proper Conduct
The Ninth Scroll of the Sutra Collected on the Fortunate Canopy Proper Conduct
Collected by Nagarjuna (Nagarjuna)
Translated by the Tripitaka Master Ri-cheng, the Great Master Xuanfan, the Minister of the Honglu Temple, and the Purple-Robed Shramana, etc., by Imperial Order from Western India
If one single-mindedly practices giving in the most supreme field of merit, such as the Buddha, One will surely obtain the corresponding reward. Even to the point of seeing in this world, The nobility of kings, Unsurpassed in honor. Wearing jeweled crowns on their heads, With various jewels interspersed and inlaid. Wearing earrings on their ears and armlets on their arms, With gold and jade intermingling and shining. Their appearance and demeanor are bright and white, Possessing all kinds of beautiful and dignified marks. Using jeweled necklaces and garlands, To adorn their clothing. The palaces they reside in, Are tall, vast, grand, and magnificent. With layered pavilions, doors, and windows, Exhausting all kinds of ingenious craftsmanship. Using silks and fabrics of various colors, To spread and hang open-air canopies. Auspicious and auspicious beasts and lions, Kokila birds (kokila, cuckoo), Are placed in cages, As pets for amusement. The city walls are towering and firm, With strong men surrounding and guarding. Elephants, horses, and chariots, Come and go, continuously and incessantly. The people who reside there, Are peaceful, tranquil, prosperous, and happy. There are no disputes or lawsuits, Robbery, theft, escape, or hiding, Various kinds of disturbances and annoyances, Fears, terrors, and other such things. Everywhere there are wonderful sala trees (sala tree), Tamala trees (tamala tree), Campaka trees (campaka tree), Asoka trees (asoka tree), etc.
枝葉花果。茂盛可愛。王所欲至。於四衢道。屏去塵穢。瓦礫荊棘。以眾香水。泛灑其地。百千伎樂。簫笛箜篌。擊鼓吹貝。導從前後。王乘龍象。威德特尊。最上無垢。牛頭旃檀。磨以涂體。其香遠聞。被服絳綃。如日初出。右手執持殊妙白拂。吠琉璃寶。以為其柄。張妙傘蓋。黃金為干。種種寶物。裝治華煥。時彼城中。一切人民。歡喜合掌。同音稱讚。散眾名花。遍佈于地。有諸士族。或裁巧思。作為詠歌。紀揚德化。王聞是已。倍增悅豫。如是勝報。由施所得。此說是名于勝福田。專修施行。成就福蓋。
云何佈施。令諸有情。一向獲得世間富樂。受用殊妙五欲境界。應當了知。如是施業。不唯招致廣大富樂。乃至無上智因。亦能成就。當知此施。為堅固藏。不為水火盜賊所壞。當知此施。是最勝友。此生他世。常為其伴。當知此施。如好種子。於一切時。得如意果。當知此施。如妙階梯。能昇天中。受諸快樂。當知此施。猶如燈明。能破餓鬼。慳吝黑暗。于惡趣中。能為濟拔。于險難處。能為救護。越生死海。能到彼岸。若諸眾生。如是知已。數數發起清凈作意。勤行佈施。相續不斷。于諸所有。心無吝惜。亦不枉費。深生覺悟。此等皆為不堅之物。畢竟樂修清凈施業。由是之故。美名遐布。見者忻
【現代漢語翻譯】 現代漢語譯本 枝葉花果，茂盛可愛。國王想要前往的地方，在四通八達的道路上，清除塵土污穢、瓦礫荊棘，用各種香水灑遍地面。成百上千的伎樂，吹奏著簫、笛、箜篌，敲擊著鼓、吹著貝，引導護衛在國王前後。國王乘坐著龍象，威嚴德行特別尊貴，至高無上且沒有瑕疵。用牛頭旃檀（一種名貴的香木）磨成香泥塗抹身體，香氣遠遠飄散。身穿絳紅色絲綢，如同初升的太陽。右手執持著精美奇妙的白色拂塵，拂塵柄用吠琉璃寶（一種寶石）製成。張開精妙的傘蓋，傘柄用黃金製成，用各種寶物裝飾，華麗鮮亮。當時城中所有的人民，歡喜地合掌，同聲稱讚，散佈各種名貴的花朵，遍佈于地面。有些士族，運用巧妙的心思，創作詠歌，記載頌揚國王的德政教化。國王聽到這些，更加喜悅。這樣的殊勝果報，是由佈施所得。這被稱為在殊勝的福田中，專心修行佈施，成就福德的覆蓋。
如何佈施，才能使一切有情眾生，一直獲得世間的富裕安樂，享受殊勝美妙的五欲境界？應當瞭解，這樣的佈施行為，不僅能招致廣大的富裕安樂，乃至無上的智慧之因，也能成就。應當知道，佈施是堅固的寶藏，不會被水、火、盜賊所破壞。應當知道，佈施是最殊勝的朋友，此生來世，常常伴隨我們。應當知道，佈施如同美好的種子，在任何時候，都能得到如意的果實。應當知道，佈施如同美妙的階梯，能夠升到天界，享受各種快樂。應當知道，佈施猶如燈火光明，能夠破除餓鬼的慳吝黑暗，在惡趣中，能夠進行救濟拔苦，在危險艱難之處，能夠進行救護，超越生死苦海，能夠到達彼岸。如果眾生，像這樣瞭解之後，多次發起清凈的意念，勤奮地進行佈施，相續不斷，對於自己所擁有的一切，心中沒有吝嗇，也不胡亂浪費，深刻地覺悟到，這些都是不堅固的東西，最終樂於修行清凈的佈施行為。因為這個緣故，美好的名聲遠播，見到的人都歡欣。
【English Translation】 English version The branches, leaves, flowers, and fruits are lush and lovely. The king wishes to go to the crossroads, clearing away dust, dirt, rubble, and thorns. He sprinkles the ground with various fragrant waters. Hundreds of thousands of musicians play flutes, pipes, and harps, beating drums and blowing conch shells, leading and following the king. The king rides a dragon elephant, his majesty and virtue especially honored, supreme and without blemish. He rubs his body with ground sandalwood (a precious fragrant wood), its fragrance spreading far. He wears crimson silk robes, like the rising sun. In his right hand, he holds a wonderfully exquisite white whisk, its handle made of Vaidurya gem (a type of gemstone). A marvelous umbrella is unfurled, its shaft made of gold, adorned with various treasures, splendid and bright. At that time, all the people in the city, joyfully clasp their hands, praising in unison, scattering various precious flowers, spreading them across the ground. Some scholars, with clever thoughts, compose songs, recording and praising the king's virtuous transformations. The king, hearing this, is even more delighted. Such excellent rewards are obtained through giving. This is called cultivating giving in a supreme field of merit, achieving a covering of blessings.
How does one give so that all sentient beings constantly obtain worldly wealth and happiness, enjoying the wonderful and exquisite five desires? One should understand that such acts of giving not only lead to vast wealth and happiness, but also to the attainment of the cause of unsurpassed wisdom. One should know that giving is a firm treasure, not destroyed by water, fire, or thieves. One should know that giving is the most excellent friend, constantly accompanying us in this life and the next. One should know that giving is like a good seed, yielding desired fruits at all times. One should know that giving is like a wonderful staircase, enabling one to ascend to the heavens, enjoying various pleasures. One should know that giving is like a bright lamp, able to dispel the darkness of the miserly ghosts, able to rescue and relieve suffering in the evil realms, able to protect in dangerous and difficult places, and able to cross the sea of birth and death, reaching the other shore. If sentient beings, understanding this, repeatedly generate pure intentions, diligently practice giving, continuously, without stinginess towards all that they possess, nor wasting it foolishly, deeply realizing that these are impermanent things, ultimately delighting in cultivating pure acts of giving. For this reason, their good name spreads far and wide, and those who see them rejoice.
慕。常得善人依止共住。處大眾中。心無怯弱。善住威儀。贊施功德。能招富足。免離惡道。得生天上。趣解脫城。令他信解。離慳垢穢。當知此人。是大菩薩。是善知識。是大丈夫。能長有情真實善根。一切眾生應當往詣。親近供養。樂聞正法。如理修作。求出離道。
如上所說。若於佛等。專修施行。定獲其報。設使不遇一佛菩薩。而能任持如是施心。所感之報。如前不異。是故世尊方便顯示。令諸眾生。次第行學。
爾時世尊。游化依止。在王舍城。迦蘭陀竹林。時尊者大目乾連。作是思惟。今者世尊。與諸聲聞。大弟子眾。住此林中。當須建立清凈僧坊。作是念已。詣帝釋所。白言。天主。敢募仁者。于王舍城。迦蘭陀竹林。為佛世尊。造立精舍。並諸弟子。大阿羅漢。同此安居。時天帝釋。聞是說已。心大歡喜。唯然受教。即以無數金銀珍寶。帝青摩尼。吠琉璃等。造作重門。廊廡戶牖。宮殿樓閣。珊瑚為柱。種種寶物。而裝校之。復以眾寶。刻諸珍禽。懸處空中。勢如翔舉。無數寶鏡。周匝垂掛。瑩徹無垢。燦若星月。種種天衣。光潔柔軟。黃金為架。以敷其上。金剛寶鬘。真珠花鬘。雜廁行列。以為莊嚴。燒眾名香。氛氳散徹。燃種種燈。晝夜明照。如是供養。世所未有。于其園中。處處
【現代漢語翻譯】 現代漢語譯本： 常常能夠依止善人共同居住，處在眾人之中，內心沒有怯懦，能夠很好地保持威儀，讚歎佈施的功德，能夠招來富足，免於墮入惡道，得以往生天上，趨向解脫之城，使他人信服理解，遠離慳吝和污穢。應當知道這個人，是大菩薩，是善知識，是大丈夫，能夠增長有情眾生真實的善根。一切眾生應當前往親近供養，樂於聽聞正法，如理修行，尋求出離之道。
如上面所說的，如果對於佛等（指佛、菩薩等）專心修行佈施，必定獲得果報。即使沒有遇到佛或菩薩，而能夠保持這樣的佈施之心，所感得的果報，和前面所說的一樣沒有差別。因此，世尊（釋迦牟尼佛）方便地開示，讓各種眾生，次第地修行學習。
當時，世尊（釋迦牟尼佛）游化依止，在王舍城（Rājagṛha）的迦蘭陀竹林（Kalandaka Venuvana）。當時尊者大目乾連（Mahāmaudgalyāyana）這樣思惟：現在世尊（釋迦牟尼佛）與各位聲聞（Śrāvaka），大弟子眾，住在這片竹林中，應當需要建立清凈的僧房。這樣想了之後，前往帝釋（Indra）之處，稟告說：天主，我敢於向您募集，在王舍城（Rājagṛha）的迦蘭陀竹林（Kalandaka Venuvana），為佛世尊（釋迦牟尼佛）建造精舍，以及各位弟子，大阿羅漢（Arhat），一同在此安居。當時天帝釋（Indra）聽到這些話后，內心非常歡喜，答應接受教導。隨即用無數的金銀珍寶，帝青摩尼（Indranila-mani），吠琉璃（Vaiḍūrya）等，建造重門，廊廡戶牖，宮殿樓閣，用珊瑚作為柱子，用各種寶物來裝飾。又用各種寶物，雕刻各種珍禽，懸掛在空中，姿態如同飛翔。無數的寶鏡，在四周懸掛，晶瑩剔透沒有瑕疵，燦爛如同星月。各種天衣，光潔柔軟，用黃金做架子，鋪設在上面。金剛寶鬘，真珠花鬘，交錯排列，用來作為莊嚴。焚燒各種名貴的香，香氣瀰漫散佈。點燃各種燈，晝夜明亮照耀。這樣的供養，世間從未有過。在他的園林中，到處
【English Translation】 English version: He constantly dwells with virtuous people, remains unafraid in large gatherings, maintains proper conduct, praises the merits of generosity, attracts wealth, avoids evil paths, is born in the heavens, approaches the city of liberation, inspires faith and understanding in others, and is free from stinginess and defilement. Know that this person is a great Bodhisattva, a virtuous friend, and a great man, capable of increasing the true roots of goodness in sentient beings. All beings should go to him, draw near to him, make offerings to him, delight in hearing the true Dharma, practice it accordingly, and seek the path of liberation.
As mentioned above, if one diligently practices giving to the Buddhas and others (referring to Buddhas, Bodhisattvas, etc.), one will certainly receive the reward. Even if one does not encounter a Buddha or Bodhisattva, but is able to maintain such a mind of generosity, the resulting reward will be no different from what was previously stated. Therefore, the World Honored One (Śākyamuni Buddha) expediently reveals this, so that all beings may gradually practice and learn.
At that time, the World Honored One (Śākyamuni Buddha) was wandering and dwelling in the Kalandaka Venuvana (Kalandaka Bamboo Grove) in Rājagṛha (王舍城). At that time, Venerable Mahāmaudgalyāyana (大目乾連) thought to himself: 'Now the World Honored One (Śākyamuni Buddha), along with the Śrāvakas (聲聞) and great disciples, is dwelling in this bamboo grove. It is necessary to build a pure monastery.' Having thought this, he went to Indra (帝釋) and said: 'Lord of the Gods, I dare to solicit you to build a monastery in the Kalandaka Venuvana (迦蘭陀竹林) in Rājagṛha (王舍城) for the World Honored Buddha (佛世尊), and for all the disciples, the great Arhats (阿羅漢), to dwell here together.' At that time, the God Indra (帝釋) heard these words and was greatly pleased, and accepted the instruction. Immediately, he used countless gold, silver, jewels, Indranila-mani (帝青摩尼), Vaiḍūrya (吠琉璃), etc., to build heavy gates, corridors, windows, palaces, and pavilions, using coral as pillars, and decorating them with various treasures. He also used various treasures to carve various precious birds, hanging them in the air, appearing as if they were soaring. Countless precious mirrors were hung all around, crystal clear and without blemish, shining like stars and the moon. Various celestial garments, bright and soft, were placed on golden frames. Diamond garlands and pearl garlands were arranged in rows to adorn the place. Various precious incenses were burned, their fragrance permeating everywhere. Various lamps were lit, illuminating day and night. Such offerings were unprecedented in the world. Everywhere in his garden,
皆植龍自在花。占博迦花。隅嚕摩花。拘吒波花。無憂樹花。周遍開敷。甚可愛樂。于花林中。有珊瑚亭。門闥牕檻。剞劂奇巧。皆以眾寶。裝校嚴飾。微風吹花。香聞遠邇。有諸天女。游止其中。上妙珍琦。以為瓔珞。獸銜珠[佩-一]。其鳴珊珊。林中復有諸藥叉女。形容端肅。競共馳觀。髻遺寶花。迭相嬉笑。復有廣大清凈池沼。眾寶合成。香水彌滿。池中復有大寶蓮花。白銀為葉。黃金為莖。諸妙天女。住立其中。動容作樂。獻妙歌舞。復有無數金色蓮花。優缽羅花。拘沒那花。迦訶羅花。照耀芬敷。香氣薰洽。有諸水鳥。鸂𪄪鳧雁。翔集花塢。整其羽翰。有諸戲魚。往來游泳。觸花翻浪。驚諸鷗鴨。周匝皆以金銀玻璃。及諸珍寶。而為階陛。池岸復有劫波樹林。修條拂水。密葉交蔭。諸妙花蘤。相間開發。無數百千士族人民。富樂莊嚴。作眾伎樂。往返觀賞。無有障礙。
時彼天主。為佛世尊。造立精舍。彌月方畢。營辦所須。令無闕乏。種種庫藏。悉皆充溢。前詣佛所。而作是言。此地吉祥。廣博嚴凈。與歡喜園。正等無異。唯愿如來。屆此安居。佛愍彼故。即為受之。復以百千最勝龍象。奉施如來。及以百千殊妙天女。持蓋執拂。扇搖涼風。以為承事。諸大弟子。復以百千乾闥婆眾。奏妙音樂。
【現代漢語翻譯】 現代漢語譯本： 到處都種植著龍自在花（Nāga-svatantra-puṣpa，龍自在之花）。占博迦花（Campaka-puṣpa）。隅嚕摩花（Uruma-puṣpa）。拘吒波花（Kutaja-puṣpa）。無憂樹花（Aśoka-puṣpa）。周遍開放，非常可愛。在花林中，有珊瑚亭，門、窗、欄桿，雕刻精巧，都用各種寶物裝飾。微風吹拂花朵，香氣遠播。有許多天女在其中游玩，用上等的珍寶作為瓔珞，野獸口銜著珠[佩-一]，發出清脆的響聲。林中還有許多藥叉女（Yakṣiṇī，女夜叉），容貌端莊肅穆，競相觀看，髮髻上遺落的寶花，互相嬉笑。還有廣闊清凈的池沼，用各種寶物構成，充滿香水。池中還有大寶蓮花，白銀為葉，黃金為莖。諸位美妙的天女，住在其中，舉止優雅，演奏美妙的歌舞。還有無數金色蓮花，優缽羅花（Utpala-puṣpa，青蓮花），拘沒那花（Kumuda-puṣpa，白睡蓮），迦訶羅花（Kāśāra-puṣpa，白蓮花），照耀盛開，香氣濃郁。有各種水鳥，鸂𪄪（Xīchī，紫鴛鴦），鳧雁，在花叢中飛翔聚集，整理羽毛。有各種嬉戲的魚，往來游泳，觸碰花朵翻起波浪，驚動鷗鴨。四周都用金銀玻璃，以及各種珍寶，作為臺階。池岸邊還有劫波樹林（Kalpa-vṛkṣa，如意樹），修長的枝條拂過水麵，茂密的樹葉交相掩映。各種美妙的花朵，相互間隔開放。無數百千的士族人民，富裕快樂，裝飾華麗，演奏各種樂器，往來觀賞，沒有阻礙。
這時，那位天主（Deva，天神）為佛世尊（Buddha-bhagavat，佛陀）建造精舍，用了一個月才完成。營辦所需的物品，使其沒有缺乏。各種庫藏，都充滿盈餘。然後前往佛陀處所，說道：『此地吉祥，廣博嚴凈，與歡喜園（Nandana-vana，天帝的園林）正等無異。唯愿如來（Tathāgata，如來）到此安居。』佛陀憐憫他的緣故，就接受了。又用百千最殊勝的龍象，奉獻給如來，以及百千殊妙的天女，持傘執拂，扇動涼風，作為侍奉。諸位大弟子，又用百千乾闥婆眾（Gandharva，天樂神），演奏美妙的音樂。
【English Translation】 English version: Everywhere were planted Nāga-svatantra-puṣpa (dragon-liberated flowers). Campaka-puṣpa (champak flowers). Uruma-puṣpa (uruma flowers). Kutaja-puṣpa (kutaja flowers). Aśoka-puṣpa (ashoka flowers). Blooming all around, exceedingly lovely and delightful. Within the flower grove, there were coral pavilions, with doors, windows, and railings, skillfully carved and adorned with various treasures. A gentle breeze blew through the flowers, spreading their fragrance far and wide. Celestial maidens strolled and lingered within, adorned with exquisite jewels as necklaces, and beasts held pearls in their mouths, their tinkling sounds melodious. In the grove, there were also Yakṣiṇī (female yakshas), their forms dignified and serene, vying to gaze upon the scene. Precious flowers had fallen from their hair buns, and they playfully laughed with one another. There were also vast and pure ponds, made of various treasures, filled with fragrant water. Within the ponds were great treasure lotuses, with silver leaves and golden stems. Exquisite celestial maidens stood within them, gracefully making music and offering wondrous songs and dances. There were also countless golden lotuses, Utpala-puṣpa (blue lotus flowers), Kumuda-puṣpa (white water lily), and Kāśāra-puṣpa (white lotus flowers), shining and blooming, their fragrance permeating the air. Various water birds, Xīchī (mandarin ducks), ducks, and geese, flocked and gathered in the flower groves, preening their feathers. Various playful fish swam back and forth, stirring the flowers and creating waves, startling the gulls and ducks. All around were steps made of gold, silver, crystal, and various treasures. On the banks of the ponds were groves of Kalpa-vṛkṣa (wish-fulfilling trees), their slender branches brushing the water, their dense leaves intertwined, providing shade. Various exquisite flowers bloomed in between. Countless hundreds and thousands of noble families, wealthy and adorned, performed various musical arts, coming and going to admire the scene, without any obstruction.
At that time, the Deva (god), the lord of the heavens, had a monastery built for the Buddha-bhagavat (Buddha), which took a month to complete. He provided all the necessary items, ensuring nothing was lacking. All kinds of treasuries were filled to overflowing. He then went to the Buddha's presence and said, 'This place is auspicious, vast, and beautifully adorned, just like the Nandana-vana (garden of Indra). May the Tathāgata (Thus-gone One) reside here.' Out of compassion for him, the Buddha accepted. He also offered a hundred thousand of the most excellent dragon elephants to the Tathāgata, as well as a hundred thousand exquisite celestial maidens, holding parasols and whisks, fanning cool breezes, as attendants. The great disciples also offered a hundred thousand Gandharva (celestial musicians), playing wondrous music.
而為供養。
時王舍城。有一長者。其家巨富。財寶無量。比多聞天王。猶以為勝。然彼長者深著邪見。信受外道尼乾子法。見是事已。心懷疑惑。是時尊者大目乾連。知彼機熟。即往化導。為說法要。贊佛功德。彼聞法已。心生悟解。白尊者言。我今發心。歸依如來。欲往親近。恭敬供養。即與尊者。同詣佛所。頭面禮足。住立一面。尊者白佛。此大長者。舍邪歸正。始發信心。今欲供養佛及眾僧。唯愿大慈。受彼勤請。佛知是已。默然許之。時彼長者。知佛受請。心大歡喜。匍匐而還。即以無數種種珍寶。上妙繒綺。嚴飾其居。門樓堂閣。皆令新凈。造作精妙百品飲食。成辦既畢。即遣使者。前白世尊。食時將至。唯冀大慈。受我微供。爾時世尊。從僧坊出。威德自在。相好端嚴。身放光明。如日赫奕。將諸弟子。大阿羅漢。諸根寂靜。心得自在。進止詳雅。來詣其舍。復有百千天子天女。身意泰然。離諸散亂。旃檀涂身。恭敬圍繞。有諸人民。見是事已。怪未曾有。來白長者。復有百千清信士女。心生歡慶。彈指作禮。各持最上堅黑旃檀。然以供養。所燒之香。過百千斛。復奏無量上妙音樂。清婉嘹喨。聲震於地。時彼長者。以諸幡蓋。次第安布。遍張露幔。珠瓔莊嚴。燒大寶香。躬往迎奉。長者所有內
【現代漢語翻譯】 現代漢語譯本：並準備供養。
當時在王舍城（Rājagṛha，古印度城市）有一位長者（gṛhapati，古印度在家富人的稱謂），他家非常富有，擁有的財富珍寶數不勝數，甚至比多聞天王（Vaiśravaṇa，佛教的護法神）還要富有。然而這位長者深深地執著于邪見，信奉外道尼乾子（Nigaṇṭha，耆那教的別稱）的教法。大目乾連（Mahāmaudgalyāyana，佛陀的十大弟子之一）尊者看到這種情況后，心中明白度化他的時機已經成熟，於是前去教化引導他，為他宣說佛法的要義，讚歎佛陀的功德。長者聽聞佛法后，心中有所領悟，對尊者說：『我現在發心歸依如來（Tathāgata，佛的稱號之一），想要親自前去親近佛陀，恭敬地供養。』於是就和尊者一同前往佛陀所在之處，以頭面頂禮佛足，然後站立在一旁。尊者對佛陀說：『這位大長者已經捨棄邪見，歸於正道，開始生起信心，現在想要供養佛陀和眾僧，希望佛陀能夠慈悲地接受他的懇請。』佛陀知道后，默然應允。
當時那位長者，得知佛陀已經接受了他的邀請，心中非常歡喜，連忙回去，用無數的各種珍寶和上等的絲綢錦緞，來裝飾他的住所，門樓和廳堂樓閣，都煥然一新。他還製作了精美絕倫的各種飲食。準備完畢后，就派遣使者前去稟告世尊（Lokajyeṣṭha，佛的稱號之一）：『齋飯的時間快到了，希望佛陀能夠慈悲地接受我這微薄的供養。』
這時，世尊從僧房中出來，威德自在，相貌端正莊嚴，身上放出光明，像太陽一樣明亮。他帶領著眾弟子，都是大阿羅漢（arhat，斷盡煩惱，證得解脫的聖者），諸根寂靜，內心自在，舉止安詳文雅，來到了長者的住所。還有成百上千的天子（deva，天神）和天女（devī，女神），身心安泰，遠離各種散亂，身上塗著旃檀（candana，一種名貴的香木）香，恭敬地圍繞著佛陀。一些百姓看到這種景象，覺得非常稀有，從未見過，就來告訴長者。還有成百上千的清信士女，心中充滿喜悅，彈指作禮，各自拿著最好的堅硬的黑旃檀香來供養，所燒的香超過了成百上千斛。同時還演奏著無數上妙的音樂，聲音清脆婉轉，響徹大地。當時那位長者，用各種幡蓋，依次安排佈置，遍張露天帷幔，用珠寶瓔珞裝飾，焚燒大量的寶香，親自前去迎接佛陀。長者所有的內
【English Translation】 English version: And prepared offerings.
At that time, in Rājagṛha (a city in ancient India), there was a householder (gṛhapati, a term for wealthy laymen in ancient India) who was extremely rich, possessing countless treasures, even surpassing Vaiśravaṇa (a guardian deity in Buddhism). However, this householder was deeply attached to wrong views, believing in the teachings of the heretical Nigaṇṭhas (another name for Jainism). When the Venerable Mahāmaudgalyāyana (one of the Buddha's ten great disciples) saw this, he knew that the time was ripe to convert him, so he went to teach and guide him, expounding the essence of the Dharma and praising the virtues of the Buddha. After hearing the Dharma, the householder had an awakening in his heart and said to the Venerable One, 'I now resolve to take refuge in the Tathāgata (one of the Buddha's titles) and wish to personally approach the Buddha and make respectful offerings.' So he went with the Venerable One to where the Buddha was, bowed his head to the Buddha's feet, and stood to one side. The Venerable One said to the Buddha, 'This great householder has abandoned wrong views and turned to the right path, and has begun to develop faith. Now he wishes to make offerings to the Buddha and the Sangha (Buddhist monastic community), and I hope that the Buddha will mercifully accept his invitation.' Knowing this, the Buddha silently consented.
At that time, the householder, knowing that the Buddha had accepted his invitation, was overjoyed and hurried back to decorate his residence with countless treasures and fine silks and brocades, making the gates, halls, and pavilions all new and clean. He also prepared exquisite and wonderful foods of all kinds. Once everything was ready, he sent a messenger to inform the Lokajyeṣṭha (one of the Buddha's titles), 'The time for the meal is approaching, and I hope that the Buddha will mercifully accept my humble offering.'
At this time, the World-Honored One emerged from the monastery, with majestic virtue and dignified appearance, radiating light from his body like the bright sun. He led his disciples, all great arhats (saints who have extinguished all afflictions and attained liberation), with their senses calmed, their minds at ease, and their movements serene and elegant, to the householder's residence. There were also hundreds of thousands of devas (gods) and devīs (goddesses), with their bodies and minds at peace, free from all distractions, their bodies anointed with sandalwood (candana, a precious fragrant wood) and respectfully surrounding the Buddha. Some people, seeing this scene, felt it was very rare and unprecedented, and came to tell the householder. There were also hundreds of thousands of faithful laymen and laywomen, filled with joy, snapping their fingers and making obeisance, each holding the finest hard black sandalwood to offer, burning more than hundreds of thousands of bushels of incense. At the same time, countless wonderful music was played, the sound clear and melodious, resounding throughout the earth. At that time, the householder arranged various banners and canopies in order, spread out open-air curtains, decorated with pearl necklaces, burned a large amount of precious incense, and personally went to welcome the Buddha. All of the householder's inner
外親族。各赍名花。滿掬而散。時佛世尊。詣彼宅已。于堂中央。為佛設座。上妙繒纊。重敷柔軟。雜彩茵褥。遍佈于地。寶幢行列。珠網四垂。懸諸妙幡。眾色綷錯。百千寶鈴。鋪綴其上。微風動搖。聲韻和雅。真珠花鬘。遍垂寶幔。涂香末香。澡瓶凈水。排備畢已。命佛升座。即以新好上妙白㲲。裁所著衣。跪以奉佛。然後上首大阿羅漢。及彼新學諸比丘等。入其堂中。次第而坐。以諸飲食味中上味。施佛及僧。皆悉充足。食已各各收缽凈手。時彼長者。合十指掌。瞻仰尊顏。以偈贊曰。
如來具足殊勝相 隨形妙好遍嚴身 首發修致不雜亂 光澤紺青如蜂王 如來額廣復平正 亦無缺減極堅固 眉間白毫常右旋 如秋滿月光照耀 如來兩目極清凈 睫若牛王不瞬動 修廣妙好常照明 如俱那花可愛樂 如來具足四十齒 潔白齊密如珂雪 廣長舌相妙難思 缽羅奢花紅可類 如來複有鼻功德 高聳端直竅不現 唇不褰縮不下垂 鮮潤猶若頻婆果 如是大仙面圓滿 耳輪柔軟相稱可 譬如開敷妙蓮花 離諸垢染觀無厭 如來身相如金聚 堅固充實無與等 膚色猶若占卜花 亦不羸瘦現筋脈 雙臂𦟛圓極潤澤 掌紋顯現眾形像 具足輪印轂輻輞
【現代漢語翻譯】 現代漢語譯本 外親族各自拿著名貴的鮮花，捧滿了雙手然後散開。當時佛世尊來到了那家宅院。在廳堂中央，為佛陀設定了座位，用上好的絲綿，重重疊疊地鋪設，非常柔軟。各種顏色的坐墊，遍佈在地上。寶幢排列成行，珠網從四面垂下，懸掛著各種美妙的旗旛，各種顏色交錯輝映。成百上千的寶鈴，鋪設點綴在上面，微風吹動搖曳，發出和諧優雅的聲音。真珠花鬘，遍佈垂掛在寶幔上。涂香、末香，澡瓶、凈水，都排列準備完畢。於是請佛陀升座。隨即用最新最好的上等白色細毛織物，裁製成佛陀所穿的衣服，跪著奉獻給佛陀。然後以首席大阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）以及那些新學的比丘（bhiksu，出家受具足戒的男子）等，進入廳堂中，依次而坐。用各種飲食中味道最好的，供養佛陀和僧眾，都使他們充分滿足。用齋完畢，各自收起缽，擦凈手。這時那位長者，合起十指手掌，瞻仰佛陀的尊容，用偈頌讚嘆道： 『如來（Tathagata，佛的稱號之一）具足殊勝的相好，各種隨形而生的微妙美好遍佈全身。 頭髮修長細緻，不雜亂，光澤紺青色，如同蜂王。 如來的額頭寬廣而且平正，也沒有缺損，極其堅固。 眉間的白毫，常常向右旋轉，如同秋天的滿月，光芒照耀。 如來的兩眼極其清凈，眼睫如同牛王一般，不眨動。 修長寬廣，微妙美好，常常光明照耀，如同俱那花（kuna flower，一種花名）一樣可愛。 如來具足四十顆牙齒，潔白整齊緊密，如同珂雪（ka snow，潔白的雪）一般。 廣長舌相，微妙難以思議，如同缽羅奢花（palasha flower，一種紅色花）一樣紅艷。 如來還有鼻子的功德，高聳端正，鼻孔不外露。 嘴唇不向上收縮，也不向下垂落，鮮潤如同頻婆果（bimba fruit，一種紅色水果）。 如是的大仙，面容圓滿，耳輪柔軟而且相稱。 譬如盛開的美妙蓮花，遠離各種垢染，觀看而沒有厭倦。 如來的身相如同金聚，堅固充實，沒有可以相比的。 膚色如同占卜花（divination flower，一種花名），也不瘦弱，不顯露筋脈。 雙臂渾圓，極其潤澤，掌紋顯現各種形象。 具足輪印，有輪轂、輪輻、輪輞。』
【English Translation】 English version The relatives from the maternal side, each carrying precious flowers, scattered them with cupped hands. At that time, the World Honored One, the Buddha, arrived at that residence. In the center of the hall, a seat was prepared for the Buddha, with layers of the finest silk and cotton, soft and delicate. Various colored cushions were spread across the floor. Rows of jeweled banners stood in order, with pearl nets hanging down on all sides, and exquisite pennants of various colors intertwined. Hundreds and thousands of precious bells adorned the top, swaying gently in the breeze, producing harmonious and elegant sounds. Garlands of pearls hung all over the jeweled canopy. Fragrant ointments, powdered incense, cleansing vases, and pure water were all arranged and prepared. Then, they invited the Buddha to ascend the seat. Immediately, they tailored a robe from the finest new white wool, and kneeling, offered it to the Buddha. Then, the foremost great Arhats (Arhat, a perfected being who has extinguished all defilements and attained liberation), and the newly learning bhiksus (bhiksu, a fully ordained male monastic) and others, entered the hall and sat down in order. They offered the best-tasting foods and drinks to the Buddha and the Sangha (Sangha, the monastic community), satisfying them all fully. After the meal, each put away their bowl and cleaned their hands. At that time, the elder joined his palms together, gazed upon the Venerable One's face, and praised him with a verse: 'The Tathagata (Tathagata, one of the titles of the Buddha) is endowed with extraordinary marks and characteristics, and subtle perfections adorn his entire body. His hair is long and fine, not disheveled, with a lustrous dark blue color, like a bee king. The Tathagata's forehead is broad and even, without any defects, and extremely firm. The white hair between his eyebrows always spirals to the right, shining like the full moon in autumn. The Tathagata's eyes are extremely pure, his eyelashes like those of a bull king, unblinking. Long and wide, subtle and beautiful, they constantly shine with light, as lovely as the kuna flower (kuna flower, a type of flower). The Tathagata has forty teeth, pure white, even, and close together, like ka snow (ka snow, pure white snow). His broad and long tongue is subtle and inconceivable, as red as the palasha flower (palasha flower, a red flower). The Tathagata also has the virtue of a nose, high and straight, with nostrils not visible. His lips do not curl up or droop down, fresh and moist like the bimba fruit (bimba fruit, a red fruit). Such a great sage has a round face, with soft and well-proportioned earlobes. Like a blooming lotus flower, free from all impurities, one can gaze upon him without weariness. The Tathagata's body is like a golden mass, firm and solid, without equal. His skin is like the color of the divination flower (divination flower, a type of flower), neither thin nor revealing veins. His arms are round and extremely smooth, with the lines on his palms displaying various images. He is endowed with wheel marks, with hubs, spokes, and rims.'
寶幢寶瓶及魚等 胸廣猶如師子臆 喜旋德相畫分明 腹量平滿稱其身 臍深右旋中圓凈 雙腨猶如仙鹿王 行無回顧身俱轉 右足先舉現印文 安徐無畏如師子 如來出現於世間 如日騰空普明照 能與眾生作吉祥 天及非天咸信禮
於是長者。偈贊佛已。心大歡喜。信力堅固。于大眾中。重說偈言。
牟尼十力尊 能破諸魔網 永離煩惱垢 諸根常寂靜 最上勝族類 日親甘蔗種 勇猛大精進 覺悟諸過失 無畏釋師子 具足諸功德 成就微妙法 為眾生開示 於三界苦海 輪迴諸險難 以戒為根本 畢竟能超越 由持凈戒故 調伏于自心 善屈眾魔怨 應受妙供養 具大智大悲 不捨本誓願 憐愍諸有情 咸令離憂苦 最勝調御師 三界無倫匹 善拔眾毒箭 斷三有纏縛 顯現大神通 能摧諸異見 開示八聖道 令修諸梵行 是名大商主 能作大施會 是名大智者 為作世間眼 是名大丈夫 速能遠諸惡 截生死瀑流 得至安隱處 世尊大導師 喬答摩勝族 具相身金色 見者無厭足 調御諸眾生 入解于正教 永離諸不善 清凈心無垢 如雲住虛空 注甘露法
【現代漢語翻譯】 現代漢語譯本 寶幢、寶瓶以及魚等吉祥之相， 胸膛寬廣猶如獅子的胸懷，喜旋的德相清晰分明。 腹部的容量平滿，與身形相稱， 肚臍深陷，向右旋轉，中間圓潤清凈。 雙腿如同仙鹿之王般勻稱， 行走時不會回頭看，整個身體一起轉動。 抬起右腳時，顯現吉祥的印記， 安詳而無畏，如同獅子一般。 如來（Tathagata，佛的稱號）出現在世間， 如同太陽騰空而起，普照一切。 能夠給予眾生吉祥， 天人和非天人都信奉禮敬。
於是，長者用偈頌讚嘆佛陀后，心中非常歡喜，信心更加堅定。在大眾之中，再次用偈頌說道：
牟尼（Muni，聖者）具足十力，至尊無上， 能夠破除一切魔的羅網， 永遠遠離煩惱的污垢， 諸根（感官）常常處於寂靜的狀態。 屬於最殊勝的族類， 是太陽的親族，甘蔗王的後裔。 勇猛精進， 覺悟到一切過失。 無畏的釋迦獅子（Shakya Lion，指釋迦牟尼佛）， 具足一切功德。 成就微妙的佛法， 為眾生開示真理。 在三界（Three Realms，欲界、色界、無色界）的苦海中， 輪迴充滿艱難險阻， 以戒律為根本， 最終能夠超越。 由於持守清凈的戒律， 調伏自己的內心， 善於降伏眾多的魔怨， 應當接受殊勝的供養。 具足大智慧和大慈悲， 不捨棄最初的誓願， 憐憫一切有情眾生， 使他們都能夠遠離憂愁痛苦。 最殊勝的調御師， 在三界之中沒有可以相比的， 善於拔除眾生的毒箭， 斷除三有（Three Existences，欲有、色有、無色有）的纏縛。 顯現廣大的神通， 能夠摧毀各種不同的邪見。 開示八聖道（Eightfold Noble Path）， 使眾生修習清凈的梵行。 這是偉大的商主， 能夠舉辦盛大的佈施法會。 這是偉大的智者， 為世間作眼睛。 這是偉大的丈夫， 能夠迅速遠離各種惡行。 截斷生死輪迴的瀑流， 得以到達安穩的境地。 世尊（World-Honored One，佛的稱號）是偉大的導師， 屬於喬答摩（Gautama，釋迦牟尼佛的姓氏）殊勝的族姓， 具足妙相，身色金黃， 見到的人沒有厭足。 調御一切眾生， 引導他們進入正法。 永遠遠離各種不善， 清凈的心沒有污垢。 如同雲彩停留在虛空， 降下甘露般的佛法。
【English Translation】 English version A parasol, a treasure vase, and fish, among other auspicious signs, A chest broad like a lion's, with a clearly defined swastika of merit. The abdomen full and proportionate to the body, The navel deep, turning to the right, round and pure in the center. The calves like those of a kingly deer, Walking without looking back, the whole body turning. Lifting the right foot, displaying auspicious marks, Calm and fearless, like a lion. The Tathagata (Tathagata, title of the Buddha) appears in the world, Like the sun rising in the sky, shining universally. Able to bring auspiciousness to beings, Gods and non-gods alike believe and pay homage.
Then, the elder, having praised the Buddha in verse, was greatly rejoiced and his faith strengthened. In the midst of the assembly, he spoke again in verse:
Muni (Muni, a sage), with the ten powers, the most honored, Able to break through the nets of all demons, Forever free from the defilements of afflictions, The senses are always in a state of stillness. Belonging to the most supreme lineage, A relative of the sun, a descendant of the sugarcane king. Brave and greatly diligent, Awakened to all faults. Fearless Shakya Lion (Shakya Lion, referring to Shakyamuni Buddha), Possessing all merits. Accomplishing the subtle Dharma, Revealing the truth to beings. In the sea of suffering of the Three Realms (Three Realms, the desire realm, the form realm, and the formless realm), Rebirth is full of difficulties and dangers, Taking the precepts as the foundation, Ultimately able to transcend. By upholding pure precepts, Subduing one's own mind, Skillful in subduing the many demonic enemies, Worthy of receiving wonderful offerings. Possessing great wisdom and great compassion, Not abandoning the original vows, Having compassion for all sentient beings, Enabling them all to be free from sorrow and suffering. The most supreme tamer, In the Three Realms, there is no equal, Skillful in extracting the poisonous arrows of beings, Cutting off the entanglements of the Three Existences (Three Existences, existence in the desire realm, the form realm, and the formless realm). Manifesting great supernatural powers, Able to destroy various heterodox views. Revealing the Eightfold Noble Path (Eightfold Noble Path), Enabling beings to cultivate pure Brahma conduct. This is the great merchant, Able to hold grand assemblies of giving. This is the great wise one, Acting as the eyes of the world. This is the great hero, Able to quickly distance himself from all evils. Cutting off the waterfall of birth and death, Able to reach the place of peace and security. The World-Honored One (World-Honored One, title of the Buddha) is the great guide, Belonging to the noble Gautama (Gautama, Shakyamuni Buddha's surname) lineage, Possessing excellent marks, with a golden body, Those who see him are never satiated. Taming all beings, Guiding them to enter the correct teachings. Forever free from all unwholesome deeds, The pure mind is without defilement. Like clouds dwelling in the sky, Pouring down the Dharma like nectar.
味 令一切有情 滋善根種子 如來大聖尊 及諸比丘眾 住最上安隱 能到于彼岸
福蓋正行所集經卷第九 大正藏第 32 冊 No. 1671 福蓋正行所集經
福蓋正行所集經卷第十
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
是時長者復以伽陀。稱讚佛已。發誠實言。作大誓願。以我所修善根功德。愿未來世。得成佛道。亦如世尊。具足成就三十二相。八十種好。以無礙智無上法藥。能愈眾生貪恚癡病。于無親者。為作主宰。于黑暗者。為作照明。未調伏者。令善調伏。未信解者。令生信解。未安隱者。令得安隱。未涅盤者。令得涅盤。畢竟出離生老病死憂悲苦惱。咸使生天。受妙快樂。復能勸修八聖道行。開示宣暢四聖諦法。令彼聞已。心得悟解。贊佛法僧種種功德。無量智慧。自性清凈。廣大威神。無能勝者。能拔輪迴生死苦惱。方便誘導。入解脫城。漸次令修諸功德法。守護凈戒。修奢摩他。毗缽舍那。於四無畏。及四神足。四正勤等。治諸懈怠。於四念處。明記不忘。四無量心。平等修習。依五根力。斷五趣障。了五蘊相。自他同等。具足圓成六波羅蜜。以七聖財。普施一切。修凈戒足。蹈七覺花。一心
{ "translations": [ "現代漢語譯本", "味", "愿一切有情眾生，都能滋養善良的種子。", "愿如來大聖尊（佛的尊稱），以及所有的比丘眾（出家修行的僧人），", "安住于最上安穩的境界，能夠到達解脫的彼岸。", "", "《福蓋正行所集經》卷第九", "大正藏第 32 冊 No. 1671 《福蓋正行所集經》", "", "", "《福蓋正行所集經》卷第十", "", "龍樹菩薩集", "", "西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯", "", "這時，長者再次以偈頌稱讚佛陀之後，發出了真誠的誓言，立下了宏大的誓願：以我所修的善根功德，愿未來世能夠成就佛道，也像世尊一樣，具足成就三十二相（佛的三十二種殊勝的身體特徵），八十種好（佛的八十種細微的優點）。以無礙的智慧和無上的法藥，能夠醫治眾生貪婪、嗔恨、愚癡的疾病。對於沒有親人的人，作為他們的主宰；對於處在黑暗中的人，作為他們的光明；對於沒有調伏的人，令他們得到調伏；對於沒有信解的人，令他們生起信解；對於沒有安穩的人，令他們得到安穩；對於沒有涅槃（佛教修行的最終目標，指脫離輪迴）的人，令他們得到涅槃，最終出離生老病死憂悲苦惱。使他們都能升到天界，享受美妙的快樂。又能勸導他們修習八聖道（達到涅槃的八條路徑），開示宣揚四聖諦（佛教的基本教義），令他們聽聞之後，內心得到領悟和理解。讚歎佛、法、僧（佛教三寶）種種功德，無量的智慧，自性清凈，廣大威神，沒有誰能夠戰勝。能夠拔除輪迴生死的苦惱，方便誘導，進入解脫之城。逐漸引導他們修習各種功德法，守護清凈的戒律，修習奢摩他（止觀中的止，指內心的平靜）和毗缽舍那（止觀中的觀，指智慧的觀照）。對於四無畏（菩薩的四種無所畏懼的品質），以及四神足（通過禪定獲得的四種超自然能力），四正勤（斷惡修善的四種努力）等，來對治各種懈怠。對於四念處（四種觀照的對象），明記不忘。四無量心（慈、悲、喜、舍四種廣大的心），平等地修習。依靠五根（信、進、念、定、慧五種能力）和五力（五根增長所產生的力量），斷除五趣（地獄、餓鬼、畜生、人、天五種生命形態）的障礙。瞭解五蘊（色、受、想、行、識五種構成要素）的虛幻不實之相，視自己和他人平等無二。具足圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）。以七聖財（信、戒、慚、愧、聞、舍、慧七種聖者的財富），普遍佈施給一切眾生。修習清凈戒律的足跡，踐踏七覺支（七種覺悟的因素）的花朵，一心不亂。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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安住七方便觀。分別演說八聖道支。善能修習九次第定。具足十力。名聞十方。得十自在。乃至成佛。
爾時世尊。見彼長者。于大眾中。發誓愿已。贊言。善哉。汝今真是人中大龍。人中師子。最上最勝。人中大仙。離諸垢染。如白蓮華。堪能運載一切眾生。堪能荷擔無上菩提。是時世尊。舒金色手。如蓮華開。指間網絻。其紋巧妙。如父撫子。按長者頂。以梵音聲。如春雷震而作是言。汝于來世。當得作佛。號能滿眾生志願如來應供。正遍知。明行足。善逝。世間解。無上士。調御丈夫。天人師。佛世尊。具足十力。破諸魔眾。其土清凈。廣大富樂。時虛空中。有諸天子。雨妙香花。而為供養。普佛世界一切有情。皆發信心。樂修福行。爾時世尊。而說偈言。
汝于未來世 積集勝功德 于生死海中 拯濟諸沉溺 過無數劫已 當得成佛道 慧眼凈無垢 現證一切法 具相放光明 如世間杲日 令一切眾生 除三毒黑暗 天人大眾中 最勝無過上 善調伏有情 皆令修梵行 為第一導師 具足一切智 得最上菩提 如蓮華出水
爾時世尊。與彼長者。于大眾中。授佛記已。時頻婆娑羅王國內人民。咸發信心。嘆未曾有。由於佛等。專修施行。於人天中。
【現代漢語翻譯】 現代漢語譯本：安住於七種方便的觀行，分別詳細地闡述八聖道支，善於修習九次第定，具足如來十力（Tathāgata-balas，佛的十種力量），名聲傳遍十方，獲得十種自在，乃至最終成就佛果。
當時，世尊（Bhagavan，佛的尊稱）見到那位長者（Kulapati，富有的家族首領）在大眾之中發下誓願之後，讚歎道：『善哉！你現在真是人中的大龍，人中的師子（Simha，獅子），最上最勝，人中的大仙，遠離一切垢染，如同白蓮華一般清凈。堪能運載一切眾生，堪能荷擔無上菩提（Anuttarā-samyak-sambodhi，無上正等正覺）。』這時，世尊伸出金色的手，如蓮華開放一般，手指之間有網狀的紋路，其紋路巧妙無比，如同父親撫摸兒子一般，按住長者的頭頂，以梵天的聲音，如同春雷震動一般說道：『你于來世，當得作佛，號能滿眾生志願如來（Tathāgata，如來）、應供（Arhat，阿羅漢）、正遍知（Samyak-saṃbuddha，正等覺者）、明行足（Vidyā-caraṇa-saṃpanna，明行圓滿者）、善逝（Sugata，善逝）、世間解（Lokavid，知世間者）、無上士（Anuttara，無上者）、調御丈夫（Puruṣa-damya-sārathi，調御丈夫）、天人師（Śāsta deva-manuṣyāṇām，天人導師）、佛（Buddha，佛陀）、世尊（Bhagavan，世尊）。具足十力，破除一切魔眾，其國土清凈，廣大富樂。』當時，虛空中，有諸天子（Devaputra，天界的王子）散下美妙的香花，作為供養。普佛世界一切有情眾生，都發起信心，樂於修習福德善行。當時，世尊以偈頌說道：
『你于未來世，積集殊勝功德， 于生死海中，拯救諸沉溺。 過無數劫已，當得成就佛道， 慧眼清凈無垢，現證一切諸法。 具足妙相放光明，如世間之杲日， 令一切諸眾生，除去三毒之黑暗。 于天人大眾中，最勝無過其上， 善能調伏有情，皆令修習梵行。 為第一之導師，具足一切智慧， 得最上之菩提，如蓮華出於水。』
當時，世尊與那位長者，在大眾之中，授與佛的記別之後，當時頻婆娑羅王（Bimbisāra，古印度摩揭陀國王）國內的人民，都發起信心，嘆爲前所未有。由於佛陀等人的緣故，專心修習佈施，在人天之中。
【English Translation】 English version: Abiding in the contemplation of the seven expedient means, elaborately expounding the Eightfold Noble Path, skillfully cultivating the Nine Successive Absorptions, possessing the Ten Powers of the Tathāgata (Tathāgata-balas), renowned in all ten directions, attaining the Ten Freedoms, and ultimately achieving Buddhahood.
At that time, the World-Honored One (Bhagavan, the Blessed One) saw that Kulapati (Kulapati, wealthy family head) making vows in the assembly, and praised him, saying: 'Excellent! You are truly a great dragon among humans, a lion (Simha) among humans, the most supreme and victorious, a great sage among humans, free from all defilements, as pure as a white lotus. You are capable of carrying all sentient beings, capable of bearing the unsurpassed Bodhi (Anuttarā-samyak-sambodhi, unsurpassed perfect enlightenment).' At that time, the World-Honored One extended his golden hand, like a lotus flower opening, with webbed fingers, whose patterns were exquisitely crafted, as if a father caressing his son, and pressed the crown of the Kulapati's head, speaking in a voice of Brahma, like the thunder of spring, saying: 'In the future, you shall become a Buddha, named 'Capable of Fulfilling the Aspirations of Sentient Beings Tathāgata (Tathāgata), Worthy One (Arhat), Perfectly Enlightened One (Samyak-saṃbuddha), Perfect in Knowledge and Conduct (Vidyā-caraṇa-saṃpanna), Well-Gone (Sugata), Knower of the World (Lokavid), Unsurpassed One (Anuttara), Tamer of Men (Puruṣa-damya-sārathi), Teacher of Gods and Humans (Śāsta deva-manuṣyāṇām), Buddha (Buddha), World-Honored One (Bhagavan). Possessing the Ten Powers, destroying all demonic hosts, his land will be pure, vast, wealthy, and joyful.' At that time, in the empty sky, there were celestial beings (Devaputra, sons of gods) scattering wonderful fragrant flowers as offerings. All sentient beings in the Buddha-world developed faith and delighted in cultivating meritorious deeds. At that time, the World-Honored One spoke in verse:
'In the future, you will accumulate supreme merits, In the ocean of birth and death, you will rescue those who are drowning. After countless eons, you will attain the path of Buddhahood, Your wisdom eye will be pure and without defilement, directly realizing all dharmas. Possessing excellent marks and emitting light, like the bright sun in the world, Causing all sentient beings to remove the darkness of the three poisons. Among the assembly of gods and humans, you will be the most supreme and unsurpassed, Skillfully taming sentient beings, causing all to cultivate pure conduct. Being the foremost guide, possessing all wisdom, Attaining the supreme Bodhi, like a lotus emerging from the water.'
At that time, the World-Honored One, together with that Kulapati, in the assembly, bestowed the prediction of Buddhahood. At that time, the people of the kingdom of King Bimbisāra (Bimbisāra, King of Magadha in ancient India) all developed faith and marveled at what had never been seen before. Because of the Buddha and others, they diligently practiced giving, among humans and gods.
常為主宰。有大威力。常以大悲。利益安樂一切眾生。無上菩提。決定獲得。是故佛敕。諸比丘等。於此經典。常當受持。為人宣說。
廣明施行。恐繁且止。持戒功德。今當顯示。云何佈施之後。即云持戒。此依諸經。次第如是。又諸眾生。放逸著樂。多由內心。自邪思惟。隨順造作。乃至現行。流至身語。破毀禁戒。為令眾生髮起對治。故佈施后。說持戒相。若佛弟子。及諸白衣。于彼禁戒。堅持無犯。此說是名清凈持戒。若諸眾生。發起邪思。身語意業。造眾多罪。殺害眾生。斷人命根。他所有物。不與而取。妉著染欲。心無暫舍。妄言。綺語。惡口。兩舌。起大邪見。撥無因果。殺父。害母。殺阿羅漢。以惡毒心。出佛身血。破和合僧。破塔壞寺。盜眾僧物。污凈行尼。于諸善人。喜生罵辱。常樂聚集。說無義語。輕法慢教。貪營世務。為邪活命。造諸惡業。魁膾獄卒。屠殺捕魚。穿窬抄劫。乃至貧人微少財物。亦行剝奪。與他毒藥。損害眾生。像馬牛等。樂為犍犗。破壞聚落。斫伐林木。發言磣毒。譏刺賢善。詐現威儀。其心諂曲。善說不善。與令不與。造眾罪已。臨命終時。種種苦相。皆悉現前。識既滅謝。惡業隨逐。墮地獄中。受極重苦。地獄有四。一曰煻煨。二曰尸糞。三曰劍林。四曰灰河。
是四地獄。名為近邊。復有八熱根本地獄。一名燒然。二極燒然。三名眾合。四名號叫。五大號叫。六名炎熱。七極炎熱。八名無間。時彼獄中。有諸獄卒。厥狀醜惡。甚可怖畏。或作牛頭。驢象頭等。其形長大。肥壯多力。身皮黑澀。發毛黃赤。皺眉怒目。褰鼻亸唇。兩臂堅硬。手執鐵棒。或持利斧。槍戟錘鋸。劍輪𦊰索。種種苦具。皆出猛焰。是諸獄卒。兇險卒暴。于彼罪人。無少慈心。或燒或煮。或斫或鋸。尋即命終。須臾復活。或復驅入煻煨尸糞地獄之中。下足燋爛。舉復如故。遙見林木。即往逃避。到已枝葉皆為鋒刃。從上而墜。斫截其身。有諸鷙獸虎兕師子。摩竭魚等。張口吐火。齒牙铦利。咀嚼吞啖。造惡有情。有大鐵樹。名娑拉末黎。上有百千鋒刃鐵刺。一一鐵刺。長十六指。時彼獄卒。驅逐罪人。隨其上下。而逆刺之。諸惡飛禽。競集其上。利喙堅爪。或鹐或躩。獄卒或以大熱鐵丸。以鈐擘口。逼令吞之。或镕銅汁。灌其口中。從咽徹下。悉皆燋爛。或以鐵釘。而釘其舌。復以鐵犁。使牛耕之。或投罪人大鐵臼中。復以其杵。而搗碎之。或以鐵匣。而夾其身。耳鼻口中。悉皆流血。一切身份。破壞無餘。有大炭坑。極深炎熾。以彼罪人。擲入其中。倏然之間。變成火聚。時諸獄卒。咸共呵責。汝于
【現代漢語翻譯】 現代漢語譯本 是四近邊地獄。名為近邊（靠近根本地獄的邊緣）。復有八大熱根本地獄。一名燒燃（燃燒的地獄），二名極燒燃（極度燃燒的地獄），三名眾合（擠壓的地獄），四名號叫（呼號的地獄），五名大號叫（大聲呼號的地獄），六名炎熱（酷熱的地獄），七名極炎熱（極度酷熱的地獄），八名無間（沒有間斷的地獄）。 當時在那地獄中，有許多獄卒，他們的樣子醜陋兇惡，非常可怕。有的長著牛頭，有的長著驢頭或象頭等等。他們身形高大，肥壯有力，面板黝黑粗糙，頭髮黃紅色，皺著眉頭，怒目圓睜，鼻子向上翻，嘴唇下垂。兩臂堅硬，手中拿著鐵棒，或者拿著鋒利的斧頭、槍戟、鐵錘、鐵鋸、劍輪、繩索等等各種各樣的刑具，都冒著猛烈的火焰。這些獄卒兇狠殘暴，對於那些罪人，沒有絲毫的慈悲之心。或者燒烤，或者烹煮，或者砍斫，或者鋸割，罪人隨即死去，一會兒又復活。或者又被驅趕到充滿灰燼、污泥和尸糞的地獄之中，腳一踩下去就被燒焦腐爛，抬起來又恢復原樣。遠遠地看見樹林，就想跑過去躲避，到了那裡，樹枝樹葉都變成了鋒利的刀刃，從上面掉下來，砍削割截他們的身體。還有各種兇猛的野獸，如老虎、野牛、獅子、摩竭魚（一種海獸）等等，張開大口噴吐火焰，牙齒鋒利，咀嚼吞吃作惡的有情眾生。 有一棵巨大的鐵樹，名叫娑拉末黎（意為帶刺的鐵樹），樹上有成百上千的鋒利鐵刺，每一根鐵刺都長十六指。當時那些獄卒，驅趕罪人，隨著他們上下攀爬，用鐵刺倒刺他們的身體。各種惡鳥爭先恐後地聚集在樹上，用鋒利的喙和堅硬的爪子，或者啄，或者抓。獄卒或者用燒得通紅的大鐵丸，用鉗子撬開罪人的嘴，強迫他們吞下去。或者把熔化的銅汁，灌進他們的口中，從喉嚨一直流下去，全部燒焦腐爛。或者用鐵釘，釘住他們的舌頭，再用鐵犁，讓牛來耕地。或者把罪人投入巨大的鐵臼中，再用鐵杵，把他們搗碎。或者用鐵匣子，夾住他們的身體，耳朵、鼻子、口中，都流出鮮血，全身的各個部分，破壞殆盡，沒有剩餘。 有一個巨大的炭坑，非常深，火焰熾烈，把那些罪人，扔進其中，轉眼之間，就變成一堆火。當時那些獄卒，一起呵斥他們：『你于……』
【English Translation】 English version These are the four bordering hells, named 'Near the Edge' (close to the edge of the fundamental hells). Furthermore, there are eight great hot fundamental hells: the first is named 'Burning' (a hell of burning), the second 'Extremely Burning' (a hell of extreme burning), the third 'Crushing' (a hell of crushing), the fourth 'Howling' (a hell of howling), the fifth 'Great Howling' (a hell of great howling), the sixth 'Hot' (a hell of intense heat), the seventh 'Extremely Hot' (a hell of extreme heat), and the eighth 'Uninterrupted' (a hell without interruption). At that time, in those hells, there were many hell-wardens, their appearances ugly and fierce, extremely terrifying. Some had the heads of oxen, others the heads of donkeys or elephants, and so on. Their forms were tall, stout, and powerful, their skin dark and rough, their hair yellow and red, their brows furrowed, their eyes wide with anger, their noses upturned, and their lips drooping. Their arms were strong, and in their hands, they held iron clubs, or sharp axes, spears, halberds, hammers, saws, sword-wheels, ropes, and various other instruments of torture, all emitting fierce flames. These hell-wardens were cruel and violent, and towards those sinners, they had no compassion whatsoever. They either burned or boiled them, or chopped or sawed them. The sinners would die immediately, only to be revived a moment later. Or they would be driven into hells filled with ashes, mud, and the excrement of corpses. Their feet would be scorched and rotten when they stepped down, but would be restored as before when lifted up. Seeing forests from afar, they would try to escape to them, but upon arriving, the branches and leaves would all turn into sharp blades, falling from above and cutting and slicing their bodies. There were also various fierce beasts, such as tigers, wild oxen, lions, makara fish (a type of sea creature), and so on, opening their mouths to spew flames, their teeth sharp and keen, chewing and devouring the evil sentient beings. There was a great iron tree, named 'Salmalī' (meaning 'thorny iron tree'), with hundreds and thousands of sharp iron thorns, each thorn sixteen fingers in length. At that time, those hell-wardens would drive the sinners, following them as they climbed up and down, and stabbing their bodies with the thorns in reverse. Various evil birds would gather on the tree, competing with each other, using their sharp beaks and strong claws to either peck or scratch. The hell-wardens would sometimes use large, red-hot iron balls, using tongs to pry open the sinners' mouths, forcing them to swallow them. Or they would pour molten copper into their mouths, flowing down their throats, burning and rotting everything. Or they would nail their tongues with iron nails, and then use an iron plow, having oxen plow the land. Or they would throw the sinners into huge iron mortars, and then use iron pestles to crush them to pieces. Or they would clamp their bodies with iron boxes, causing blood to flow from their ears, noses, and mouths, destroying all parts of their bodies completely, leaving nothing remaining. There was a great pit of charcoal, extremely deep and blazing with flames, into which those sinners were thrown. In an instant, they would turn into a heap of fire. At that time, those hell-wardens would all scold them together, saying, 'You in...'
昔時。多造諸惡。心無慈行。破犯禁戒。今受其報。自當知之。此中極苦。難堪難忍。長時受罪。業盡方出。是故佛敕。汝等比丘。常於此經。受持讀誦。為人演說。令修施戒。得成福蓋。
佛言彼破戒者。由彼惡慧。內心思構。不起對治。熱惱逼迫。造作眾罪。猶如干枯樹穴之中。置之炎火。必為所燒。如敗種子。雖植良田。畢竟不能生長其芽。彼破戒者。于佛法田。不生善芽。亦復如是。又如林木。悉伐其本。莖幹枝葉。不復滋茂。破戒之人。斷其善根。壞功德法。亦復如是。猶如枯井。諸渴乏者。欲求其水。必不可得。彼破戒者。一切善人。從其求法。亦不復得。如旃茶羅。不堪為王。一切人民。不肯信伏。彼破戒者。不堪說法。一切眾生。不能聽受。譬如人于腐爛甘蔗。欲求其味。終不可得。若於毀犯。禁戒之人。求其功德。畢竟無有。又諸白衣。見彼沙門。孤單無累。寂靜安樂。棄捨其家。樂作沙門。彼無正因。心不決定。愚癡暗鈍。作沙門已。復樂經營世俗事業。妉著染欲。破毀禁戒。時彼眾中。有諸耆德。呵責于彼。為說偈言。
汝持佛三衣 樂作非法行 污辱彼凈眾 旃茶羅無異 內心邪思惟 五欲諸境界 猶如彼犢子 常念於水草 樂作世俗事 貨易諸珍異 增減
【現代漢語翻譯】 現代漢語譯本 過去的時候，他們造作了很多惡業，心中沒有慈悲的行為，違犯了佛陀制定的戒律。現在承受這些惡報，應當自己明白。這裡的痛苦極其深重，難以忍受。長時間地遭受罪報，直到惡業消盡才能脫離。因此，佛陀告誡你們這些比丘（bhiksu，出家受比丘戒的男性佛教徒），要經常對此經書受持讀誦，為他人演說，使他們修行佈施和持戒，從而成就福德的庇護。
佛陀說：『那些破戒的人，由於他們邪惡的智慧，內心思慮邪惡，不生起對治之心，被熱惱逼迫，造作各種罪業，就像在乾枯的樹洞中放置火焰，必定會被燒燬。又像腐敗的種子，即使種植在良田中，也終究不能生長出新芽。那些破戒的人，在佛法的田中，不能生長出善良的幼苗，也是如此。又像樹林，如果全部砍伐樹根，那麼樹幹、樹枝和樹葉，都不會再繁茂生長。破戒的人，斷絕他們的善根，毀壞功德之法，也是如此。就像枯井，那些口渴乏水的人，想要從中求取水，必定不能得到。那些破戒的人，一切善良的人們向他們求法，也無法得到。就像旃茶羅（candala，古印度社會中最低賤的種姓），不能成為國王，一切人民都不會信服。那些破戒的人，不能說法，一切眾生都不能聽受。譬如有人在腐爛的甘蔗中，想要尋求甜味，終究不能得到。如果在毀犯禁戒的人那裡，尋求功德，畢竟是沒有的。』
還有那些在家居士，看到那些沙門（sramana，佛教出家修行者），孤身一人沒有牽累，寂靜安樂，捨棄自己的家庭，喜歡做沙門。但是他們沒有正確的發心，內心不堅定，愚癡暗鈍，做了沙門之後，又喜歡經營世俗的事業，貪戀染污的慾望，破壞毀壞禁戒。這時，僧團中有些年長的有德之人，呵責他們，為他們說了這樣的偈頌：
『你身披佛陀的三衣（trikaya，比丘所穿的三種僧衣），卻喜歡做不符合佛法的事情， 玷污清凈的僧團，和旃茶羅沒有什麼區別。 內心邪惡地思惟，貪戀五欲的各種境界， 就像小牛犢一樣，常常想著水草。 喜歡做世俗的事情，買賣各種珍奇的物品， 增加』
【English Translation】 English version In the past, they committed many evil deeds, their hearts lacked compassion, and they violated the precepts. Now they receive the consequences, which they should understand themselves. The suffering here is extreme, difficult to bear. They endure punishment for a long time, and only when their karma is exhausted can they be released. Therefore, the Buddha instructs you, monks (bhiksu, a male Buddhist monastic who has taken full ordination), to constantly uphold, recite, and explain this sutra to others, so that they may cultivate generosity and discipline, and thus achieve the protection of merit.
The Buddha said: 'Those who break the precepts, due to their evil wisdom, contemplate evil in their hearts, do not generate antidotes, are tormented by heat and vexation, and commit various sins, like placing a flame in a dry tree hollow, which will surely be burned. Like rotten seeds, even if planted in good soil, they will ultimately not sprout. Those who break the precepts, in the field of the Buddha's Dharma, cannot grow good sprouts, and so it is. Like a forest, if all the roots are cut down, the trunk, branches, and leaves will no longer flourish. Those who break the precepts, sever their roots of goodness, and destroy the laws of merit, and so it is. Like a dry well, those who are thirsty and lack water, wanting to draw water from it, will surely not be able to obtain it. Those who break the precepts, all good people seeking the Dharma from them, will not be able to obtain it. Like a candala (candala, a person belonging to the lowest social class in ancient India), who is unfit to be a king, all the people will not trust and submit. Those who break the precepts, are unfit to teach the Dharma, and all beings cannot listen and receive it. For example, if someone seeks sweetness from rotten sugarcane, they will ultimately not be able to obtain it. If one seeks merit from those who violate the precepts, there will ultimately be none.'
Furthermore, those laypeople, seeing those sramanas (sramana, a Buddhist renunciate), alone and unburdened, peaceful and happy, abandoning their homes, delight in becoming sramanas. But they do not have the correct motivation, their minds are not firm, they are foolish and dull, and after becoming sramanas, they again delight in managing worldly affairs, clinging to defiled desires, and breaking and destroying the precepts. At this time, among the sangha, there are some elder virtuous ones, who rebuke them, and speak this verse for them:
'You wear the three robes (trikaya, the three types of robes worn by monks) of the Buddha, yet delight in engaging in unlawful conduct, defiling the pure sangha, no different from a candala. Inwardly, you think evilly, craving the various realms of the five desires, like a young calf, constantly thinking of water and grass. You delight in doing worldly things, trading various rare and precious items, increasing'
其價直 言說無誠實 彼則如漏卮 其心常不足 為求少財利 營構虛詐事 譬如蜂採花 當依蓮花林 返入荊棘叢 枉受諸艱苦 我佛法大海 終不容其尸 彼堿鹵田中 不復生種子 如癩病縈纏 無方可療治 汝作諸惡業 何不生驚怖 亦如漏舡舫 自他豈能渡
佛言。破戒之人。無所堪任。由多欲故。心則多求。侵犯他色。常懷驚懼。失壞名聞。離善知識。當知此輩。如彼慳者。畢竟無有少施功德。彼破戒人。如貧無手。雖至寶山。而無所得。如不凈瓶。滿而流溢。如彼陷阱。人見遠避。如室中蛇。人常恐懼。如好園林。中蹲猛虎。如險惡道。人不欲往。如彼破車。不能運載。如彼惡人。眾皆擯棄。如彼毒蛇。眼不欲視。如尸陀林。人多厭惡。如彼狂象。惡人所制。如竊盜人。富者所忌。猶如彩畫占博迦花。彼無戒香。亦復如是。如旃檀林。有蓖麻樹。其臭相雜。速當斫伐。假使口中。有百千舌。不能盡說破戒過失。欲知其數。無有邊際。由破戒故。不能增長一切眾生平等善法。如契經說。有一士夫。謂其婿曰。汝今駕車。入林伐薪。由伐薪故。乃失其牛。因尋牛故。令人守車。牛尚未獲。車復失矣。是人周慞。處處推覓。到一池所。見有飛禽。即取其斧。遠而
【現代漢語翻譯】 現代漢語譯本 其價值，言語中沒有誠實。 他們就像漏水的杯子，內心永遠不會滿足。 爲了追求少許的財富和利益，他們編造虛假的欺騙之事。 譬如蜜蜂採花，本應依傍蓮花林， 卻反而飛入荊棘叢中，白白遭受各種艱辛。 我的佛法大海，最終不會容納他們的屍體。 他們就像堿鹵的田地，無法再生長出種子。 如同被麻風病纏身，沒有方法可以醫治。 你們造作各種惡業，為何不感到驚恐？ 也像漏水的船隻，自己和他人如何能夠渡過難關？
佛說：『破戒之人，沒有什麼可以勝任的。因為慾望太多，內心就貪求更多，侵犯他人，常常懷著驚恐，失去名聲，遠離善知識。應當知道這些人，就像那些吝嗇鬼一樣，最終沒有任何佈施的功德。那些破戒的人，就像貧窮而沒有手的人，即使到了寶山，也一無所得。像不乾淨的瓶子，滿了就會溢出。像那些陷阱，人們見了就會遠遠避開。像房間里的蛇，人們常常感到恐懼。像美好的園林，裡面蹲著兇猛的老虎。像危險的道路，人們不願意前往。像破舊的車子，不能運載東西。像那些惡人，大家都排斥他們。像毒蛇，人們的眼睛不願意看。像尸陀林（停屍場），人們大多厭惡。像狂象，被惡人所控制。像竊盜之人，被富人所忌恨。猶如用彩色顏料畫的占博迦花（一種黃色花），沒有戒香，也是如此。像旃檀林（檀香樹林）里，有蓖麻樹，它們的臭味混雜在一起，應當儘快砍伐。』 即使口中有成百上千條舌頭，也不能完全說盡破戒的過失，想要知道它的數量，是沒有邊際的。因為破戒的緣故，不能增長一切眾生平等的善法。正如契經（佛經）所說，有一個人，對他的女婿說：『你現在駕車，進入樹林砍柴。』因為砍柴的緣故，竟然丟失了他的牛。因為尋找牛的緣故，讓人看守車子，牛還沒有找到，車子又丟失了。這個人非常慌張，到處尋找，到了一個池塘邊，看見有飛鳥，就拿起斧頭，遠遠地...
【English Translation】 English version Their worth is that their words lack sincerity. They are like a leaky cup, their hearts are never satisfied. Seeking small gains and profits, they fabricate deceitful affairs. Like a bee gathering honey, they should rely on a lotus grove, But instead, they enter a thorny thicket, vainly enduring all kinds of hardships. My ocean of Buddha-dharma will ultimately not accommodate their corpses. They are like alkaline and saline fields, unable to grow seeds again. Like being entangled by leprosy, there is no way to cure it. You commit all kinds of evil deeds, why do you not feel fear? Also like a leaky boat, how can it ferry oneself and others across?
The Buddha said: 'A person who breaks the precepts is incapable of anything. Because of excessive desires, their hearts crave more, violating others, constantly harboring fear, losing reputation, and distancing themselves from good teachers. You should know that these people are like those misers, ultimately having no merit from giving. Those who break the precepts are like the poor without hands, even if they reach a treasure mountain, they gain nothing. Like an unclean bottle, it overflows when full. Like those pitfalls, people avoid them from afar. Like a snake in a room, people are often afraid. Like a beautiful garden, with a fierce tiger crouching inside. Like a dangerous road, people do not want to go. Like a broken cart, unable to carry loads. Like those evil people, everyone rejects them. Like a poisonous snake, people's eyes do not want to see it. Like a 'śivathali' (cemetery), people mostly detest it. Like a mad elephant, controlled by evil people. Like a thief, hated by the rich. Like a 'campaka' flower (a yellow flower) painted with colored pigments, without the fragrance of precepts, it is also like that. Like a sandalwood forest with castor oil plants, their foul smells are mixed together, they should be cut down quickly.' Even if one has hundreds of thousands of tongues in their mouth, they cannot fully describe the faults of breaking the precepts; wanting to know its number, there is no limit. Because of breaking the precepts, one cannot increase the equal good dharmas of all beings. As the 'sutra' (Buddhist scripture) says, there was a man who said to his son-in-law: 'You now drive the cart and enter the forest to cut firewood.' Because of cutting firewood, he lost his cow. Because of searching for the cow, he had someone guard the cart, but the cow had not yet been found, and the cart was also lost. This person was very flustered, searching everywhere, and arrived at a pond, where he saw birds flying, so he picked up his axe, from afar...
擲之。擊禽不中。斧墜池中。脫衣岸上。入池求斧。斧不復得。衣為人偷。裸形歸家。時已昏黑。既至門首。潛窺牕下。彼家中人。咸謂賊至。以杖擊之。而傷一目。眼中流血。悶絕於地。時有惡蟲。從上而墜。聞其血腥。復食一目。向曉丈人自舍而出。知其是婿。怪而詰之。具陳上事。即為其婿。乃說偈曰。
失衣及壞目 人身何所為 既不堪承事 由此而遐棄 亦如佛弟子 寧廢其多聞 于戒當護持 破戒如無目 是知毀戒者 假名為沙門 不應受供養 失諸善功德
此中復說。譬如長者。而有多子。常加訓誨。令無放逸。即以庫藏。種種財物。奴婢僕從。悉付與之。如此則能長守快樂。其諸子中。或有奢侈。樂著女色。長者聞已。即集親屬。苦切責之。以少財物。遣出其舍。復誡之曰。慎莫放逸。散壞汝財。后受貧苦。為他所棄。是長者子。不從其教。未久之間。所費都盡。形容憔悴。以乞自活。為彼親族之所惡賤。時父長者。見已憂惱。心則棄捨。于眾人前。高聲唱言。此非我子。此非我子。令彼聞已。深懷慚恧。佛言。我亦如是。若諸弟子。破毀禁戒。無慚無愧。即便擯出佛法之中。亦不付與菩提分等。諸功德法。種種聖財。乃於人天。沙門婆羅門等。大眾之中。高聲唱
【現代漢語翻譯】 現代漢語譯本：
他投擲斧頭，沒有擊中鳥，斧頭掉進池塘里。他脫下衣服在岸上，進入池塘尋找斧頭，斧頭沒有找到，衣服卻被人偷走了。他赤身裸體地回到家，這時天色已經昏暗。到達家門口后，他偷偷地在窗下窺視，家中的人都以為是賊來了，用棍子擊打他，打傷了他的眼睛，眼中流血，昏倒在地。這時有一隻噁心的蟲子，從上面掉下來，聞到血腥味，又吃了他一隻眼睛。天亮后，岳父從家裡出來，認出是他女婿，感到奇怪便責問他，他詳細地陳述了事情的經過。岳父便為他的女婿說了這首偈語：
『失去了衣服又損壞了眼睛，這樣的人身還有什麼用處？既不能承擔任何事務，因此被遠遠地拋棄。也像佛的弟子，寧可放棄他的博學多聞，也要守護戒律。破戒就像沒有眼睛一樣。要知道毀壞戒律的人，即使假名為沙門（出家修行的人），也不應該接受供養，會失去各種善功德。』
這裡又說了一個譬喻：譬如一位長者（有錢有地位的人），有很多兒子，經常加以訓導，讓他們不要放縱。於是把庫藏里各種各樣的財物、奴婢僕從，全都交給他們。這樣就能長久地保持快樂。這些兒子中，有的卻很奢侈，喜歡沉迷於女色。長者聽說了以後，就召集親屬，嚴厲地責備他，只給他少量的財物，把他趕出家門，並且告誡他說：『千萬不要放縱，散盡你的財產，以後受貧窮之苦，被別人拋棄。』這個長者的兒子，不聽從他的教誨，沒過多久，就把所有的錢都花光了，形容憔悴，靠乞討為生，被他的親族所厭惡鄙視。這時父親長者，看到了以後憂愁煩惱，心裡就拋棄了他，在眾人面前，大聲地宣告說：『這不是我的兒子，這不是我的兒子。』讓他聽了以後，深感慚愧羞恥。佛說：『我也是這樣，如果各位弟子，破壞毀壞禁戒，沒有慚愧之心，我就把他驅逐出佛法之中，也不給他菩提分（覺悟的因素）等等各種功德法，種種聖財。乃至於在人天（人和天神），沙門（出家修行的人）婆羅門（古印度教的祭司）等大眾之中，大聲地宣告。』 English version:
He threw the axe, but missed the bird, and the axe fell into the pond. He took off his clothes on the shore and entered the pond to look for the axe. The axe was not found, but his clothes were stolen. He returned home naked, and it was already dark. When he arrived at the door, he secretly peeked under the window. The people in the house thought a thief had come and struck him with a stick, injuring his eye. Blood flowed from his eye, and he fainted to the ground. At that moment, a disgusting insect fell from above, smelled the blood, and ate his other eye. At dawn, his father-in-law came out of the house and recognized him as his son-in-law. Surprised, he questioned him, and he explained the whole story in detail. Then his father-in-law spoke this verse for his son-in-law:
'Having lost clothes and damaged eyes, what is the use of such a human body? Since it cannot undertake any affairs, it is therefore abandoned far away. It is also like a disciple of the Buddha, who would rather abandon his extensive learning than protect the precepts. Breaking the precepts is like being without eyes. Know that those who break the precepts, even if they falsely call themselves shramanas (monks), should not receive offerings and will lose all good merits.'
Here is another parable: Suppose an elder (a wealthy and influential person) has many sons and constantly instructs them not to be indulgent. So he gives them all kinds of wealth, slaves, and servants from his treasury. In this way, they can maintain happiness for a long time. Among these sons, some are extravagant and like to indulge in women. When the elder hears about this, he gathers his relatives and severely rebukes him, giving him only a small amount of wealth and driving him out of the house, warning him: 'Do not be indulgent and squander your wealth, or you will suffer poverty and be abandoned by others.' This elder's son does not listen to his teachings, and before long, he spends all his money, becomes emaciated, and lives by begging, being despised by his relatives. When his father, the elder, sees this, he is worried and distressed, and he abandons him in his heart, loudly proclaiming in front of everyone: 'This is not my son, this is not my son.' Causing him to feel deeply ashamed and humiliated. The Buddha said: 'I am also like this. If any disciples break and destroy the precepts and have no sense of shame, I will expel them from the Buddha's Dharma and not give them the factors of enlightenment (Bodhi-anga) and other meritorious dharmas, and various sacred wealth. Even in the assembly of humans and gods (Devas), shramanas (monks), Brahmins (priests in ancient India), and others, I will loudly proclaim.'
【English Translation】 English version:
He threw the axe, but missed the bird, and the axe fell into the pond. He took off his clothes on the shore and entered the pond to look for the axe. The axe was not found, but his clothes were stolen. He returned home naked, and it was already dark. When he arrived at the door, he secretly peeked under the window. The people in the house thought a thief had come and struck him with a stick, injuring his eye. Blood flowed from his eye, and he fainted to the ground. At that moment, a disgusting insect fell from above, smelled the blood, and ate his other eye. At dawn, his father-in-law came out of the house and recognized him as his son-in-law. Surprised, he questioned him, and he explained the whole story in detail. Then his father-in-law spoke this verse for his son-in-law:
'Having lost clothes and damaged eyes, what is the use of such a human body? Since it cannot undertake any affairs, it is therefore abandoned far away. It is also like a disciple of the Buddha, who would rather abandon his extensive learning than protect the precepts. Breaking the precepts is like being without eyes. Know that those who break the precepts, even if they falsely call themselves 'shramanas' (monks), should not receive offerings and will lose all good merits.'
Here is another parable: Suppose an 'elder' (a wealthy and influential person) has many sons and constantly instructs them not to be indulgent. So he gives them all kinds of wealth, slaves, and servants from his treasury. In this way, they can maintain happiness for a long time. Among these sons, some are extravagant and like to indulge in women. When the elder hears about this, he gathers his relatives and severely rebukes him, giving him only a small amount of wealth and driving him out of the house, warning him: 'Do not be indulgent and squander your wealth, or you will suffer poverty and be abandoned by others.' This elder's son does not listen to his teachings, and before long, he spends all his money, becomes emaciated, and lives by begging, being despised by his relatives. When his father, the elder, sees this, he is worried and distressed, and he abandons him in his heart, loudly proclaiming in front of everyone: 'This is not my son, this is not my son.' Causing him to feel deeply ashamed and humiliated. The Buddha said: 'I am also like this. If any disciples break and destroy the precepts and have no sense of shame, I will expel them from the Buddha's Dharma and not give them the 'factors of enlightenment' ('Bodhi-anga') and other meritorious dharmas, and various sacred wealth. Even in the assembly of humans and 'gods' ('Devas'), 'shramanas' (monks), 'Brahmins' (priests in ancient India), and others, I will loudly proclaim.'
言。此破戒者。非我弟子。令彼聞已。羞恥過罪。
又諸白衣。既出家已。當依沙門。清凈而住。著袈裟衣。執持應器。被精進鐙。修習多聞。返依世俗。作邪活命。乘御象馬。身擐甲冑。持弓負矢。入軍陣中。如是等比。於我法中。毀壞律儀。眼不欲視。譬如世間彩畫燈炬。設使眾多。不能除暗。彼愚癡人。不能發起無漏聖智。為世照明。亦復如是。如俳優者。著妙衣冠。于眾人前。自稱王者。然彼實無第一娛樂。破戒之人。雖服袈裟。作沙門相。則無清凈出世妙樂。又如貧人。詐稱豪貴。于大眾中。高聲自謂我是長者。然彼實無隨意自在。彼破戒者。假名沙門。則不能得解脫妙果。
福蓋正行所集經卷第十 大正藏第 32 冊 No. 1671 福蓋正行所集經
福蓋正行所集經卷第十一
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
此中復說。破戒之人。于諸如來所有種種功德善法。不能成就。譬如王女出降貧士。至彼家已。謂其夫曰。我是王女。所欲如意。當須上妙燒香花鬘。眾寶瓔珞。嚴身之具。庫藏諸物。皆悉周備。若如是者。我則住此。貧士答曰。如上諸物。家中所無。王女聞已。乃呵責之。如是貧乏。我當去矣。佛
【現代漢語翻譯】 現代漢語譯本：說：『這個破戒的人，不是我的弟子，讓他聽了之後，因為自己的罪過而感到羞恥。』
還有那些在家居士，既然已經出家，就應當依靠沙門（梵語：Śrāmaṇa，指出家修道者），清凈地安住，穿著袈裟衣，拿著應器（缽），披著精進的鎧甲，修習廣博的知識。如果反而依戀世俗，從事不正當的營生，乘坐象馬，身穿鎧甲，拿著弓箭，進入軍隊的陣營，像這樣的人，在我的佛法中，破壞戒律，令人不忍觀看。譬如世間的彩繪燈具，即使數量眾多，也不能消除黑暗。那些愚癡的人，不能發起無漏的聖潔智慧，為世間照明，也是這樣。如同戲子，穿著華麗的衣服和帽子，在眾人面前，自稱是國王，然而他實際上沒有真正的快樂。破戒的人，雖然穿著袈裟，做出沙門的樣子，卻沒有清凈的出世妙樂。又如貧窮的人，假裝成豪門貴族，在眾人之中，大聲說自己是長者（梵語：gṛhapati，指有財富、有地位的人），然而他實際上沒有隨心所欲的自由。那些破戒的人，冒充沙門，就不能得到解脫的妙果。
《福蓋正行所集經》卷第十 大正藏第 32 冊 No. 1671 《福蓋正行所集經》
《福蓋正行所集經》卷第十一
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
這裡再次說到，破戒的人，對於諸如來（梵語：Tathāgata，佛的稱號）所有的種種功德善法，不能成就。譬如國王的女兒嫁給貧窮的男子，到了他家之後，對她的丈夫說：『我是國王的女兒，想要什麼就能如意得到。應當需要上等的妙香、鮮花、花鬘，各種珍寶瓔珞，裝飾身體的用具，庫藏中的各種物品，都應當完備。如果這樣，我就住在這裡。』貧窮的男子回答說：『像你說的這些東西，我家都沒有。』國王的女兒聽了之後，就責備他，說：『像你這樣貧乏，我要離開了。』佛
【English Translation】 English version: Said, 'This precept-breaker is not my disciple. Let him hear this and feel ashamed of his transgressions.'
Furthermore, those laypeople who have already renounced the world should rely on the Śrāmaṇa (ascetics), dwell in purity, wear the Kāsāya (袈裟, monastic robe), hold the alms bowl, don the armor of diligence, and study extensively. If they revert to secular life, engage in improper livelihoods, ride elephants and horses, wear armor, carry bows and arrows, and enter battlefields, such individuals, in my Dharma, destroy the precepts and are unbearable to behold. It is like worldly painted lamps, which, even if numerous, cannot dispel darkness. Those foolish people cannot generate the undefiled sacred wisdom to illuminate the world, and so it is. Like actors who wear exquisite clothes and crowns and proclaim themselves kings before the crowd, yet they have no true joy. Those who break the precepts, though wearing the Kāsāya and appearing as Śrāmaṇa, have no pure, transcendent bliss. It is like a poor person who falsely claims to be wealthy and loudly proclaims himself a gṛhapati (長者, householder) among the crowd, yet he has no freedom to do as he pleases. Those who break the precepts, falsely claiming to be Śrāmaṇa, cannot attain the wonderful fruit of liberation.
Collected by Fu Gai Zheng Xing Sutra, Volume 10 Taisho Tripitaka Volume 32 No. 1671 Collected by Fu Gai Zheng Xing Sutra
Collected by Fu Gai Zheng Xing Sutra, Volume 11
Collected by Bodhisattva Nāgārjuna (龍樹)
Translated by the Tripiṭaka Master Ri Cheng (日稱), Grand Master Xuan Fan, Minister of the Honglu Temple, and Purple-Robed Śrāmaṇa, etc., by Imperial Decree from the Western Heaven Translation Bureau
Here it is further said that those who break the precepts cannot achieve the various merits and virtuous dharmas of all the Tathāgata (如來, thus-gone ones). It is like a king's daughter marrying a poor man. After arriving at his house, she says to her husband, 'I am a king's daughter, and I can get whatever I want. I should have the finest incense, flowers, garlands, various jeweled ornaments, and all the items in the treasury should be fully provided. If so, I will stay here.' The poor man replies, 'My house has none of the things you mentioned.' Upon hearing this, the king's daughter rebukes him, saying, 'Since you are so poor, I shall leave.' Buddha
言。彼破戒者。亦復如是。不能成就最上清凈解脫之女。亦不能得暖頂忍等所燒之香。亦不能得別解脫戒所成之花。亦不能得禪定解脫所成之鬘。亦不能得菩提分等種種庫藏。亦不能得聞思修等所成智王。亦不能得最上最勝正等菩提。亦不能得緣覺聲聞為其眷屬。是破戒者。由無善業。于現生中。則無福德。一切善人。不樂同住。有所言說。人不信用。于出世間所有如來功德法財。則為永失。
是時會中。尊者阿難即從座起。前白佛言。云何世尊。于弟子中毀犯戒者。不為宣說甚深法要。不復攝受。而見擯斥。咸謂如來非大悲者。佛告阿難。我於世間一切眾生。平等憐慜。于所說法。心無吝惜。由彼非器。不能堪任。故不為說。非如世間智者說法。于諸眾生。有違順相。若相違者。不為宣說。如拳握物。秘之不與。如有國王。作大施會。召諸沙門。婆羅門等。所須之物。皆給與之。有婆羅門。從余方來。住立王前。多乞諸物。王聞語已。悉不與之。時有近臣。勸王隨意施婆羅門。王乃答曰。非有所吝。此人無德。故不與也。佛言。阿難。我亦如是。由彼破戒。非是法器。故不為說。設為彼說。不能領受。如器有竅。不堪貯水。縱使晝夜勤力添汲。尋復漏失。是破戒者。不能容受功德法水。亦復如是。設使少分違
【現代漢語翻譯】 現代漢語譯本：佛說：『那個破戒的人也是這樣，不能成就最上清凈解脫的女子，也不能得到暖位、頂位、忍位等修行所焚燒的香，也不能得到別解脫戒所成就的花，也不能得到禪定解脫所成就的鬘（花環），也不能得到菩提分等種種庫藏，也不能得到聽聞、思惟、修習等所成就的智慧之王，也不能得到最上最勝的正等菩提（無上正等正覺），也不能得到緣覺、聲聞作為他的眷屬。這個破戒的人，由於沒有善業，在現世中就沒有福德，一切善良的人都不喜歡和他同住，他說的話，人們不相信。對於出世間所有如來的功德法財，就永遠失去了。
這時，會中的尊者阿難（Ananda，佛陀的十大弟子之一）即從座位上站起來，走到佛前稟告說：『為什麼世尊對於弟子中毀犯戒律的人，不為他們宣說甚深法要，不再攝受他們，而是加以擯棄，以致大家認為如來不是大慈大悲的呢？』佛告訴阿難：『我對於世間一切眾生，平等憐憫，對於所說的法，心中沒有吝惜。由於他們不是法器，不能堪任接受，所以不為他們說。不像世間的智者說法，對於諸眾生，有順從和違逆的區別，如果和自己相違逆的，就不為他們宣說，好像拳頭握著東西，秘藏起來不給別人。如有國王，舉行大型佈施大會，召集所有的沙門（Shramana，出家修道者）、婆羅門（Brahmana，古印度僧侶階層）等，他們所需要的物品，都供給他們。有個婆羅門，從其他地方來，站在國王面前，多方乞求各種物品，國王聽了他的話后，都不給他。當時有個近臣，勸國王隨意施捨給這個婆羅門一些東西，國王就回答說：『不是我吝嗇，而是這個人沒有德行，所以不給他。』佛說：『阿難，我也是這樣，由於那些破戒的人，不是法器，所以不為他們說法。即使為他們說了，他們也不能領受，好像器皿有孔洞，不能用來儲水，縱使晝夜勤勞地添水汲水，隨即又漏掉了。這些破戒的人，不能容受功德法水，也是這樣。設使稍微違
【English Translation】 English version: The Buddha said, 'Those who break the precepts are the same. They cannot achieve the supreme pure liberation of a woman, nor can they obtain the incense burned by practices such as the warmth stage, the peak stage, and the forbearance stage. They cannot obtain the flowers achieved by the Pratimoksha precepts (rules for monks and nuns), nor can they obtain the garlands achieved by meditative liberation. They cannot obtain the various treasures such as the Bodhipakshika-dharmas (the 37 factors conducive to enlightenment), nor can they obtain the King of Wisdom achieved by hearing, thinking, and cultivating. They cannot obtain the supreme and most excellent Samyak-sambodhi (perfect enlightenment), nor can they have Pratyekabuddhas (solitary realizer) and Shravakas (hearers) as their retinue. Those who break the precepts, due to the absence of good karma, have no merit in this life. All virtuous people do not like to live with them, and people do not believe what they say. They will forever lose all the Dharma wealth of the Tathagata's (Buddha's) merits in the transcendent world.'
At that time, the Venerable Ananda (Ananda, one of the Buddha's ten great disciples) in the assembly rose from his seat and approached the Buddha, saying, 'Why, O World Honored One, do you not proclaim the profound Dharma to those disciples who violate the precepts, nor accept them, but instead reject them, so that everyone thinks that the Tathagata is not greatly compassionate?' The Buddha said to Ananda, 'I have equal compassion for all sentient beings in the world, and I am not stingy with the Dharma I teach. Because they are not vessels, they are not capable of receiving it, so I do not speak to them. It is not like the wise men of the world who teach the Dharma, who have differences between those who are obedient and those who are disobedient. If they are contrary to themselves, they do not proclaim it to them, like a fist holding something, hiding it and not giving it to others. If there is a king who holds a great almsgiving assembly, summoning all the Shramanas (ascetics) and Brahmanas (priestly class in ancient India), and providing them with all the things they need. There was a Brahmana who came from another place and stood before the king, begging for various things. After hearing his words, the king did not give him anything. At that time, there was a close minister who advised the king to give the Brahmana something at will. The king then replied, 'It is not that I am stingy, but this person has no virtue, so I do not give it to him.' The Buddha said, 'Ananda, I am the same. Because those who break the precepts are not vessels of the Dharma, I do not speak to them. Even if I speak to them, they cannot receive it, like a vessel with holes, which cannot be used to store water. Even if you diligently add water day and night, it will soon leak out. Those who break the precepts cannot receive the water of merit and Dharma, and it is the same. Even if they slightly violate'
犯禁戒。是人亦于菩提分等。種種法寶。不能成辦。當知是人。所持凈戒。不名圓滿。不復增長。如是戒行。不增長故。于解脫法。亦不增長。于解脫法。不增長故。彼所獲得。非寂靜道。但得名為相似解脫。若於戒法。堅持不犯。是人則于菩提分等。種種法財。各各入解。如理思惟。得安隱住。汝等比丘。於此經典。常樂受持。為人演說施戒功德。得成福蓋。
若諸比丘。住正思惟。親近善友。樂聞正法。能除世間憂畏熱惱。遮遣惡法。不令生起。如滅熾火。使無遺余。若諸比丘。住邪思惟。引生放逸。令心散亂。則唯攝取五欲因緣。是諸有情生煩惱處。決定失壞諸功德法。如非時雹。傷其苗稼。能招世間種種災難。常懷諂曲。無有慚恥。為彼白衣。譏毀輕慢。此非法人。志意下劣。于彼沙門清凈善果。心不希樂。于諸如來甘露法水。則不能飲。樂作諸惡。求趣險道。攝取地獄。餓鬼傍生。極惡苦處。而為依止。若於佛言。心不信受。雖少犯戒。則受劇報。何況廣多造作惡業。所感之果。其苦難量。如伊羅葉龍王因緣經說。
如是我聞。一時佛在嚩啰拏城。施鹿林中。仙人墮處。為諸大眾。宣說法要。時伊羅葉龍王。知佛世尊在彼說法。發清凈心。欲詣佛所。親近供養。即作是念。我身龍屬。多諸冤仇
【現代漢語翻譯】 現代漢語譯本：如果有人違犯了禁戒，那麼這個人對於菩提分（bodhi-paksika-dharma，證悟的組成部分）等種種法寶，也不能成就。應當知道，這個人所持守的凈戒，不能稱為圓滿，也不會再增長。像這樣的戒行，因為不增長的緣故，對於解脫之法，也不會增長。對於解脫之法不增長的緣故，他所獲得的，不是寂靜之道，只能得到名為相似解脫的東西。如果對於戒法，堅持不犯，那麼這個人對於菩提分等等種種法財，就能各自理解，如理思惟，得到安穩的住處。你們這些比丘，對於這部經典，要常常喜樂地受持，為人演說佈施和持戒的功德，得以成就福德之蓋。
如果各位比丘，安住于正確的思惟，親近善友，樂於聽聞正法，就能去除世間的憂愁、畏懼和熱惱，遮止惡法，不讓它們生起，就像熄滅熾熱的火焰，使其沒有剩餘。如果各位比丘，安住于邪惡的思惟，引發放逸，使心散亂，那麼就只會攝取五欲的因緣，這些是眾生生起煩惱的地方，必定會失去各種功德之法，就像非時降下的冰雹，傷害了莊稼。這樣會招致世間種種災難，常常懷有諂媚和虛偽，沒有慚愧和羞恥，被那些在家居士譏諷、譭謗和輕慢，認為這些人不是修法之人，志向和意願低下，對於沙門清凈的善果，心中不希望得到，對於諸如來的甘露法水，就不能飲用，喜歡作各種惡事，追求前往危險的道路，攝取地獄、餓鬼、傍生這些極其痛苦的地方，而作為自己的依靠。如果對於佛陀的教言，心中不相信和接受，即使稍微違犯戒律，也會受到巨大的報應，更何況廣泛地、大量地造作惡業，所感得的果報，其痛苦難以衡量，就像《伊羅葉龍王因緣經》所說的那樣。
我是這樣聽說的：一時，佛陀在嚩啰拏城（Varanasi，古印度城市名），施鹿林中，仙人墮落之處，為大眾宣說法要。當時，伊羅葉龍王（Elapatra，龍王名）知道佛陀世尊在那裡說法，發起清凈之心，想要前往佛陀那裡，親近供養，於是這樣想：『我的身體是龍族，有很多冤家對頭。』
【English Translation】 English version: If someone violates the precepts, that person will not be able to accomplish the various treasures of the Dharma, such as the bodhi-paksika-dharma (components of enlightenment). It should be known that the pure precepts held by this person cannot be called complete and will no longer increase. Because such conduct of precepts does not increase, it will not increase in the Dharma of liberation either. Because it does not increase in the Dharma of liberation, what he obtains is not the path of tranquility, but only something called similar liberation. If one firmly upholds the precepts without violating them, then that person will understand each of the various Dharma treasures, such as the bodhi-paksika-dharma, contemplate them rationally, and attain peaceful dwelling. You monks should always joyfully uphold and recite this scripture, and explain the merits of generosity and precepts to others, so as to accomplish a canopy of blessings.
If the monks dwell in right thought, associate with good friends, and delight in hearing the right Dharma, they can remove the worries, fears, and torments of the world, prevent evil dharmas from arising, just like extinguishing a blazing fire, leaving nothing remaining. If the monks dwell in wrong thought, give rise to negligence, and let their minds be scattered, then they will only grasp the causes and conditions of the five desires, which are the places where sentient beings generate afflictions, and they will surely lose all meritorious dharmas, like untimely hail damaging crops. This will bring about various disasters in the world, and they will often harbor flattery and deceit, without shame or embarrassment, and be ridiculed, slandered, and despised by those laypeople, who will think that these people are not practitioners of the Dharma, and their aspirations are low. They will not desire the pure and good fruits of the Shramanas, and they will not be able to drink the nectar of the Dharma of the Tathagatas. They will delight in doing all kinds of evil, seek to go to dangerous paths, and take refuge in the extremely painful places of hell, hungry ghosts, and animals. If they do not believe and accept the Buddha's words, even if they violate the precepts slightly, they will receive severe retribution, let alone widely and extensively creating evil karma, the resulting consequences of which are immeasurable in suffering, as stated in the Elapatra Dragon King Nidana Sutra.
Thus have I heard. At one time, the Buddha was in the Deer Park of Varanasi (ancient Indian city), the place where the immortals fell, proclaiming the essentials of the Dharma to the great assembly. At that time, the Dragon King Elapatra (name of a dragon king), knowing that the Buddha was there teaching the Dharma, generated a pure mind and wanted to go to the Buddha to draw near and make offerings. He then thought, 'My body belongs to the dragon race, and I have many enemies.'
。儻相會遇。必為損害。乃變己身。作轉輪王。相貌端嚴。威德自在。眾寶瓔珞。莊嚴其身。持妙傘蓋。乘寶輦輿。七寶千子。內外營從。復以九十俱胝軍眾。前後圍繞。復有百千外道梵志。婆羅門等。諸乞丐者。皆悉隨從。威神翊衛。如天帝釋。即時奔趨如來法會。
爾時世尊。有諸四眾。天龍藥叉乾闥婆等。恭敬圍繞。而為說法。時彼眾會。見是事已。咸生驚疑。前白世尊。此為何王。威德乃爾。佛語大眾。此非人王。且待須臾。自當知之。時彼龍王。到佛所已。頭面禮足。退坐一面。佛言。龍王。汝昔愚癡。今受此報。復有何緣。而至於此。宜應速疾起離此處。舍其變現。而作本形。可復來此。顯示眾會。時彼龍王白言。世尊。我輩龍身。然多冤對。忽此相逢。定興災難。由是之故。為變化也。時佛世尊聞是說已。敕金剛手大藥叉神。為彼龍王。隨逐守護。令至余處。乃複本形。其身長大。粗澀乾裂。種種惡相。積整合軀。由先業故。而有七頭。一一頭上。有伊羅樹。由彼樹故。動搖苦楚。膿血交流。極甚臭穢。無數蛆蟲之所𡄋食。複本形已。還至佛所。彼龍之首。在嚩啰拏城。其尾所至。怚叉尸羅國。時諸大眾。久離貪者。睹是惡狀。猶生驚怖。咸作是念。此何有情。感報如是。而來此耶。佛語大眾。
【現代漢語翻譯】 現代漢語譯本：如果（我們）相遇，必定會互相損害。於是（我）變化自身，作為轉輪王（擁有統治四海權力的理想君王），相貌端正莊嚴，威嚴德行自在，用各種珍寶瓔珞裝飾身體，手持精妙的傘蓋，乘坐寶貴的輦車，有七寶和一千個兒子，在內外侍奉跟隨，又有九十俱胝（古印度計數單位，一俱胝等於一千萬）的軍隊，前後圍繞，還有成百上千的外道梵志（指不信佛教的其他宗教修行者）、婆羅門（古印度社會中的祭司階層）等，以及各種乞討者，都跟隨著，威嚴神力護衛著，如同天帝釋（佛教中的護法神）。即刻奔向如來（佛陀的稱號）的法會。
這時世尊（釋迦牟尼佛）有四眾弟子（比丘、比丘尼、優婆塞、優婆夷），以及天龍（天上的龍族）、藥叉（一種守護神）、乾闥婆（一種天上的音樂神）等，恭敬地圍繞著，（世尊）正在為他們說法。當時在場的眾人，看到這件事後，都感到驚訝和疑惑，上前稟告世尊：『這是什麼王，威德竟然如此？』佛告訴大眾：『這不是人間的國王，且等待片刻，自然會知道。』這時，那位龍王到達佛陀所在的地方后，頭面觸地禮拜佛足，然後退到一旁坐下。佛說：『龍王，你過去愚癡，現在受到這樣的報應，又有什麼因緣，讓你來到這裡？你應該趕快離開這裡，捨棄你的變化之身，恢復你原本的形貌，再來這裡，展示給大眾看。』那位龍王稟告說：『世尊，我們龍族之身，有很多冤家對頭，如果忽然在這裡相遇，必定會引發災難。因此，我才變化身形。』這時，佛世尊聽到這些話后，命令金剛手大藥叉神（佛教中的護法神），為那位龍王，隨身守護，讓他到其他地方，然後恢復原本的形貌。他的身體巨大，粗糙乾裂，各種醜惡的形象，聚集在他的身上，因為過去的業力，而有七個頭，每一個頭上，都有一棵伊羅樹（一種樹名）。因為那些樹的緣故，（龍王）動搖時感到痛苦，膿血交流，極其臭穢，無數的蛆蟲在啃食。恢復原本的形貌后，（龍王）又回到佛陀所在的地方。那條龍的頭，在嚩啰拏城（古印度城市名），它的尾巴所到達的地方，是怚叉尸羅國（古印度城市名）。當時在場的眾人，即使是許久遠離貪慾的人，看到這種醜惡的景象，仍然感到驚恐，都這樣想：『這是什麼有情眾生，感受這樣的果報，而來到這裡？』佛告訴大眾：
【English Translation】 English version: 'If we were to meet, we would certainly harm each other.' Thereupon, he transformed himself into a Chakravartin King (an ideal monarch with the power to rule the four seas), with a dignified and majestic appearance, possessing free and unrestrained virtue. He adorned his body with various precious necklaces, held a wondrous umbrella, rode in a precious chariot, and was attended by seven treasures and a thousand sons, both inside and outside. Furthermore, he was surrounded by ninety kotis (an ancient Indian unit of counting, one koti equals ten million) of troops, front and back. In addition, there were hundreds and thousands of non-Buddhist ascetics, Brahmins (the priestly class in ancient Indian society), and various beggars, all following him, with majestic and divine power protecting him, like the Deva Indra (a protector deity in Buddhism). He immediately rushed towards the Dharma assembly of the Tathagata (an epithet of the Buddha).
At that time, the World Honored One (Shakyamuni Buddha) was surrounded by the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas), as well as nagas (celestial dragons), yakshas (a type of guardian deity), gandharvas (a type of celestial musician), and others, who respectfully surrounded him, and (the World Honored One) was expounding the Dharma for them. When the assembly saw this, they were all surprised and doubtful, and they approached the World Honored One and said, 'What king is this, whose virtue is so majestic?' The Buddha told the assembly, 'This is not a human king; wait a moment, and you will naturally know.' At that time, the Naga King arrived at the place where the Buddha was, prostrated himself at the Buddha's feet, and then retreated to one side and sat down. The Buddha said, 'Naga King, you were foolish in the past, and now you receive this retribution. What karmic connection has brought you here? You should quickly leave this place, abandon your transformed body, and return to your original form, and then come here to show it to the assembly.' The Naga King replied, 'World Honored One, we nagas have many enemies. If we were to suddenly meet here, it would surely cause disaster. Therefore, I transformed my form.' At that time, the World Honored One, upon hearing these words, ordered the Vajrapani Great Yaksha Spirit (a protector deity in Buddhism) to protect the Naga King, to follow and guard him, so that he could go to another place and then return to his original form. His body was huge, rough, dry, and cracked, with various ugly appearances gathered on his body. Because of past karma, he had seven heads, and on each head, there was an Ilā tree (a type of tree). Because of those trees, (the Naga King) felt pain when he moved, pus and blood flowed, it was extremely foul-smelling, and countless maggots were devouring him. After returning to his original form, (the Naga King) returned to the place where the Buddha was. The head of that dragon was in the city of Vāraṇā (an ancient Indian city), and its tail reached the country of Takshaśilā (an ancient Indian city). At that time, the assembly, even those who had long been free from greed, were still frightened when they saw this ugly sight, and they all thought, 'What sentient being is this, who feels such retribution, and has come here?' The Buddha told the assembly:
此乃適變作轉輪王。來至我所。遣令起去現本相。爾時諸沙門。聞佛說已。咎嗟懊惱。默然而住。時伊羅葉龍王。既作龍身。悲啼白佛。唯愿世尊。大慈憐愍。記我何時。脫此惡趣。佛言。龍王。今為汝說。當生諦信。卻後當來。眾生壽命八萬歲時。有佛出世。名曰慈氏。彼佛記汝所經時分。脫此龍身。是時龍王。聞佛說已。舉聲號哭。淚若河流。佛以大慈。善言誨喻。汝當自咎。徒增悲苦。今此會中。難可久處。時彼龍王。深自克責。我此惡業。無相似者。愿承佛力。早離此苦。乃作誓曰。從是已后。盡未來世。心不邪思。不生放逸。乃至螻蟻。不生殺害。作是說已。頂禮佛足。即于會中。忽然不現。
時彼阿難即從座起。一心合掌。乃問如來。而此龍王。先作何罪。墮龍趣中。復由何業。而有七頭。一一頭上。有伊羅樹。動搖痛苦。膿血交流。唯愿如來。為我等輩。說其因緣。令知罪犯。
爾時世尊謂阿難曰。乃往過去賢劫之中。眾生壽命二萬歲時。有佛出世。名迦攝波如來。應供。正遍知。明行足。善逝。世間解。無上士。調御丈夫。天人師。佛世尊。時彼龍王。于佛法中。出家修道。作三藏比丘。厭怖煩惱。修遠離行。于空閑處。習奢摩他。從定出已。日已過中。入彼聚落。而行乞食。或有所得
【現代漢語翻譯】 現代漢語譯本：他將轉變為轉輪聖王，來到我的住所。我讓他現出原本的龍身。當時，眾沙門聽了佛的話后，既自責又懊惱，默默地站在那裡。伊羅葉（Erawan，一種龍的名字）龍王現出龍身，悲傷地向佛哭訴：『唯愿世尊以大慈悲憐憫我，告訴我何時才能脫離這惡趣。』佛說：『龍王，現在我為你預言，你應該堅定信念。在未來的眾生壽命達到八萬歲時，將有一尊佛出世，名為慈氏（Maitreya，彌勒菩薩）。那尊佛會記述你所經歷的時間，到那時你就能脫離龍身。』當時，龍王聽了佛的話后，放聲大哭，眼淚像河流一樣。佛以大慈悲心，用善言教誨開導他：『你應該自責，徒增悲傷是沒有用的。你難以在此法會中久留。』當時，龍王深深地責備自己：『我的惡業是無與倫比的。愿憑藉佛的力量，早日脫離這痛苦。』於是他發誓說：『從今以後，直到未來世，我的心不再有邪念，不放縱自己，甚至對螻蟻也不生殺害之心。』說完，他頂禮佛足，就在法會中忽然消失了。 當時，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）從座位上站起來，一心合掌，向如來（Tathagata，佛的稱號之一）提問：『這龍王先前造了什麼罪，墮入龍趣之中？又是什麼業力，使他有七個頭，每個頭上都長著伊羅樹，動搖時痛苦不堪，膿血交流？唯愿如來為我們這些弟子，說出其中的因緣，讓我們知道罪過的根源。』 當時，世尊（Bhagavan，佛的稱號之一）對阿難說：『在過去賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）中，眾生壽命二萬歲時，有一尊佛出世，名為迦葉佛（Kashyapa Buddha，過去七佛之一），如來（Tathagata），應供（Arhat，阿羅漢），正遍知（Samyaksambuddha，正等覺者），明行足（Vidyacharana-sampanna，具足明行），善逝（Sugata，善逝），世間解（Lokavidu，知世間），無上士（Anuttara，無上者），調御丈夫（Purushadamyasarathi，調御丈夫），天人師（Shasta Devanam Manusyanam，天人導師），佛（Buddha），世尊（Bhagavan）。當時，這位龍王在迦葉佛的佛法中出家修行，做三藏比丘（Tripitaka Bhikshu，精通三藏的僧侶），厭惡煩惱，修習遠離塵世的修行。他在空閑的地方修習奢摩他（Samatha，止觀中的止），從禪定中出來后，太陽已經過了正午，他便進入村落去乞食，有時能得到食物。』
【English Translation】 English version: He will transform into a Chakravarti (Chakravartin, Wheel-Turning King) and come to my place. I ordered him to reveal his original form. At that time, the Shramanas (Shramana, wandering ascetics) who heard the Buddha's words were both remorseful and distressed, and stood there silently. The Erawan (Erawan, a type of dragon) Dragon King, having manifested his dragon body, sorrowfully pleaded with the Buddha: 'May the World-Honored One have great compassion and pity on me, and tell me when I will be able to escape this evil realm.' The Buddha said: 'Dragon King, now I will prophesy for you, you should have steadfast faith. In the future, when the lifespan of beings reaches eighty thousand years, there will be a Buddha who appears in the world, named Maitreya (Maitreya, the future Buddha). That Buddha will record the time you have experienced, and then you will be able to escape the dragon body.' At that time, the Dragon King, having heard the Buddha's words, cried out loudly, tears like a river. The Buddha, with great compassion, taught and enlightened him with kind words: 'You should blame yourself; it is useless to increase your sorrow. It is difficult for you to stay in this assembly for long.' At that time, the Dragon King deeply reproached himself: 'My evil karma is unparalleled. May I, by the power of the Buddha, be freed from this suffering soon.' Then he vowed: 'From now on, until the future, my mind will no longer have evil thoughts, I will not indulge myself, and I will not harm even ants.' Having said this, he prostrated at the Buddha's feet and suddenly disappeared from the assembly. At that time, Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory) rose from his seat, joined his palms together, and asked the Tathagata (Tathagata, 'the one who has thus come,' an epithet of the Buddha): 'What sin did this Dragon King commit in the past to fall into the realm of dragons? And what karma caused him to have seven heads, each with an Erawan tree growing on it, causing him pain and pus and blood to flow when they shake? May the Tathagata, for the sake of us disciples, explain the causes and conditions, so that we may know the root of the sin.' At that time, the Bhagavan (Bhagavan, 'Blessed One,' an epithet of the Buddha) said to Ananda: 'In the past, during the Bhadrakalpa (Bhadrakalpa, the 'Auspicious Aeon' in Buddhist cosmology), when the lifespan of beings was twenty thousand years, there was a Buddha who appeared in the world, named Kashyapa Buddha (Kashyapa Buddha, one of the past seven Buddhas), Tathagata (Tathagata), Arhat (Arhat, 'worthy one'), Samyaksambuddha (Samyaksambuddha, 'perfectly enlightened one'), Vidyacharana-sampanna (Vidyacharana-sampanna, 'endowed with knowledge and conduct'), Sugata (Sugata, 'well-gone'), Lokavidu (Lokavidu, 'knower of the world'), Anuttara (Anuttara, 'unexcelled'), Purushadamyasarathi (Purushadamyasarathi, 'tamer of men'), Shasta Devanam Manusyanam (Shasta Devanam Manusyanam, 'teacher of gods and men'), Buddha (Buddha), Bhagavan (Bhagavan). At that time, this Dragon King renounced the world and practiced the Dharma of Kashyapa Buddha, becoming a Tripitaka Bhikshu (Tripitaka Bhikshu, a monk who is versed in the three baskets of Buddhist scriptures),厭惡煩惱，修習遠離塵世的修行。He practiced Samatha (Samatha, 'calm abiding') in a secluded place. After emerging from meditation, the sun had already passed noon, and he entered the village to beg for food, sometimes obtaining it.'
。或無所得。為人所呵。生諸煩惱。出其聚落。至阿蘭若。伊羅樹下。往返遊行。因以兩手。而取其葉。如是數四。摘已復摘。碎以棄之。時佛知已。呵彼比丘。為說戒相。俾令悔謝。彼不信受。而作是言。此無情物。何咎之有。由二因緣。受斯苦報。過時乞食。生於龍中。由不信故。生伊羅樹。
佛語諸比丘。彼伊羅葉龍王。作少惡因。今受多苦。自作其因。自受其果。非外地界水火風界。而能招集。皆由內心之所造作。
若諸有情。畢竟樂作非法黑業。于惡趣中。定受苦報。若諸有情。畢竟樂作清凈白業。於人天中。定受樂報。若諸有情。所作之業。善惡相參。雜受其報。是故比丘。于彼黑業。畢竟莫造。于彼白業。決定修作。果報卒至。猶如瀑流。善惡之業。影響無差。如有頌云。
設經無量劫 彼業不能壞 果報成熟時 眾生決定受
佛言。汝等比丘。當依佛語。如理思惟。于諸禁戒。不應少犯。是故我今委細分別毀戒過患。為令有情。深生怖畏。永斷諸惡。勤行眾善。汝等比丘。於此經典。為人演說。成就福蓋。
是時會中尊者阿難陀白言。世尊。是持戒相。云何了知。佛告阿難。欲入佛法。先持五戒。謂不殺生。離不與取。遠欲邪行。斷虛妄語。飲酒放逸。如是行相
【現代漢語翻譯】 現代漢語譯本： 或者一無所得，被人呵斥，產生各種煩惱，離開他所居住的村落，前往阿蘭若（寂靜處），在伊羅樹（一種樹名）下徘徊。因此用兩手去摘取樹葉，像這樣反覆多次，摘了又摘，然後撕碎丟棄。當時佛陀知道后，呵斥那位比丘（出家修行的男子），為他說戒律的相狀，讓他懺悔謝罪。但他不相信接受，並且說，『這些是沒有感情的物體，有什麼罪過呢？』由於兩種因緣，他遭受這樣的苦報：因為過時乞食，轉生到龍中；因為不相信，轉生為伊羅樹。
佛陀告訴眾比丘（出家修行的男子），『那伊羅葉龍王，因為造作了少許惡因，現在遭受極大的痛苦。自己造作的因，自己承受其果報，不是外在的地、水、火、風等元素能夠招集來的，都是由內心的造作所導致的。』
『如果所有的有情（眾生），一味地喜歡造作非法的黑色惡業，那麼在惡趣（地獄、餓鬼、畜生）中，必定會遭受痛苦的果報。如果所有的有情，一味地喜歡造作清凈的白色善業，那麼在人道或天道中，必定會得到快樂的果報。如果所有的有情，所造作的業，善與惡相互摻雜，那麼就會混合地承受果報。』因此，比丘們，對於那些黑色的惡業，千萬不要造作；對於那些白色的善業，一定要努力修習。果報突然到來，就像瀑布一樣迅猛。善業和惡業的報應，就像影子跟隨形體一樣，不會有絲毫差錯。正如頌文所說：
『即使經過無量劫（極長的時間）， 所造的業也不會消失。 當果報成熟的時候， 眾生必定會承受。』
佛陀說：『你們這些比丘，應當依照佛陀的教導，如理思維，對於各種禁戒，不應該稍微違犯。因此我現在詳細地分別毀犯戒律的過患，是爲了讓有情眾生，深深地產生畏懼，永遠斷除各種惡行，勤奮地修行各種善行。你們這些比丘，對於這部經典，要為人演說，成就福德的覆蓋。』
這時，法會中的尊者阿難陀（佛陀的弟子）稟告說：『世尊，持戒的相狀，應該如何瞭解呢？』佛陀告訴阿難陀：『想要進入佛法，首先要持守五戒，即不殺生、不偷盜、不邪淫、不妄語、不飲酒。像這樣奉行。』
【English Translation】 English version: Or there is nothing gained, and one is scolded by others, giving rise to various afflictions. One leaves the village where one lives and goes to the Aranya (quiet place), under the Ilā tree (a type of tree). One wanders back and forth. Then, with both hands, one picks its leaves. One does this several times, picking and picking again, then crushing and discarding them. At that time, the Buddha, knowing this, rebukes that Bhikshu (monk), and explains the aspects of the precepts to him, causing him to repent and apologize. But he does not believe or accept it, and says, 'These are inanimate objects, what fault is there?' Due to two causes, he receives this suffering retribution: because of begging for food at the wrong time, he is born into a dragon; because of disbelief, he is born as an Ilā tree.
The Buddha said to the Bhikshus (monks), 'That Ilā-leaf Dragon King, having created a small evil cause, now suffers great pain. One makes one's own causes, and one receives one's own results. It is not the external elements of earth, water, fire, and wind that can gather these, but all are caused by the actions of the mind.'
'If all sentient beings are ultimately fond of committing unlawful black deeds, they will definitely suffer painful retribution in the evil realms (hell, hungry ghosts, animals). If all sentient beings are ultimately fond of committing pure white deeds, they will definitely receive joyful retribution in the realms of humans or gods. If all sentient beings commit deeds that are mixed with good and evil, they will receive mixed retribution.' Therefore, Bhikshus, you must never commit those black deeds; you must definitely cultivate those white deeds. Retribution arrives suddenly, like a rushing waterfall. The retribution of good and evil deeds is like a shadow following a form, without any difference. As the verse says:
'Even after countless kalpas (extremely long periods of time), The deeds that have been done will not disappear. When the retribution matures, Sentient beings will definitely receive it.'
The Buddha said, 'You Bhikshus, should follow the Buddha's teachings, and contemplate them according to reason. You should not violate the various precepts even slightly. Therefore, I now explain in detail the faults of breaking the precepts, in order to cause sentient beings to deeply generate fear, to permanently cut off all evil deeds, and to diligently cultivate all good deeds. You Bhikshus, should explain this sutra to others, and achieve a covering of blessings.'
At that time, the Venerable Ananda (the Buddha's disciple) in the assembly said, 'World Honored One, how should one understand the aspects of upholding the precepts?' The Buddha told Ananda, 'If you want to enter the Buddha's teachings, you must first uphold the five precepts, which are: not killing, not stealing, abstaining from sexual misconduct, not lying, and not drinking alcohol. Practice in this way.'
。各各了知。阿難。在在處處。城邑聚落。有諸善人清信士女。依止善法。樂持凈戒。發生凈心。於此五戒。盡其形壽。而能奉持。
如造作福業經說。云何持戒得成福事。若人能於一切有情。不行殺戮。是人得名持不殺戒。殺生者。從初起心。決定當殺何等物命。或令他殺。起加行心。正斷彼命。剸割受用。是人名為得殺生罪。
若人於他所有財物。離不與取。是人得名持不盜戒。偷盜者。謂於他物。不與而取。或行劫掠。或他遺忘。隱而不與。乃至從初。起加行心。盜其物已。是人名為得偷盜罪。
若人能離一切染欲。或於他色。不生侵犯。是人得名持不淫戒。欲邪行者。非親族家。炫賣里巷。生染欲處。皆不應往。或他親眷。常所守護。巧設方便。遺其珠瓔。或他遭難而生強逼。如是起心。乃至所作。是人名為得邪欲罪。若人能離虛妄所說。發言誠諦。心口不違。是人名持不妄語戒。妄語者。謂見言不見。不實言實。如律中說。如有比丘。自遠方來。或有問言。見某人不。彼實見已。答言不見。如是等類。得妄語罪。
若人于酒。誡已不飲。或風飄香。亦不欲嗅。是人名持不飲酒戒。酒有三種。一曰蘇啰謂以米糪。和合造作。二曰梅哩。唯用根果。或花葉等。取汁而成。此二種酒。具
【現代漢語翻譯】 現代漢語譯本： 各自了知。阿難（佛弟子名）。在在處處，城邑聚落，有諸善人清信士女，依止善法，樂於持守清凈戒律，生起清凈之心，對於這五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），盡其一生都能奉行持守。
如《造作福業經》所說：如何持戒才能成就福德之事？如果有人能夠對一切有情眾生，不行殺戮，這個人就叫做持不殺戒。殺生的人，從最初生起殺心，決定要殺害什麼物命，或者教唆他人殺害，生起加行之心，真正斷絕那個生命，宰割受用，這個人就叫做犯了殺生罪。
如果有人對於他人所有的財物，遠離不予而取，這個人就叫做持不盜戒。偷盜的人，就是對於他人的財物，不經允許而拿取，或者進行搶劫掠奪，或者他人遺失的財物，隱藏起來不歸還，乃至從最初，生起加行之心，盜取了他的財物，這個人就叫做犯了偷盜罪。
如果有人能夠遠離一切染污的慾望，或者對於他人的美色，不生起侵犯之心，這個人就叫做持不邪淫戒。行邪淫的人，對於非親族之家，炫耀賣弄的里巷，容易產生染欲的地方，都不應該前往。或者對於他人的親眷，經常受到守護的人，巧妙地設定方便，遺落她的珠瓔，或者他人遭遇危難而強行逼迫，像這樣生起邪念，乃至付諸行動，這個人就叫做犯了邪淫罪。如果有人能夠遠離虛妄的言語，所說的話誠實可信，心口一致，這個人就叫做持不妄語戒。妄語的人，就是看見說沒看見，不真實的說成真實。如戒律中所說，如有比丘（出家人），從遠方來，或者有人問說，看見某人了嗎？他明明看見了，卻回答說沒看見。像這樣的情況，就犯了妄語罪。
如果有人對於酒，已經告誡自己不再飲用，或者風吹來酒的香味，也不想聞，這個人就叫做持不飲酒戒。酒有三種，第一種叫做蘇啰（Sura），是用米和酒麴混合釀造的。第二種叫做梅哩（Maireya），只用根、果，或者花、葉等，取汁釀成。這兩種酒，都具有
【English Translation】 English version: Each and every one understands. Ananda (name of a Buddha's disciple), in every place, in cities and villages, there are good men and women of pure faith who rely on good Dharma, delight in upholding pure precepts, and generate pure minds. They can uphold these five precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants) for their entire lives.
As stated in the 'Sutra on Creating Fortunate Karma': How does upholding precepts lead to the accomplishment of meritorious deeds? If a person can refrain from killing any sentient being, that person is said to uphold the precept against killing. A person who kills, from the initial arising of the intention to kill, determines what living being to kill, or instructs others to kill, generates the mind of effort, truly cuts off that life, dismembers and consumes it, that person is said to have committed the sin of killing.
If a person refrains from taking what is not given, regarding the property of others, that person is said to uphold the precept against stealing. A person who steals is one who takes the property of others without permission, or engages in robbery and plunder, or conceals lost property without returning it, even from the initial arising of the mind of effort, having stolen that property, that person is said to have committed the sin of stealing.
If a person can abstain from all defiled desires, or does not give rise to thoughts of violation regarding the beauty of others, that person is said to uphold the precept against sexual misconduct. A person who engages in sexual misconduct should not go to places such as the homes of non-relatives, streets and lanes where there is flaunting and selling, and places where defiled desires easily arise. Or regarding the relatives of others, who are constantly protected, cleverly devising means to drop her jewelry, or forcibly coercing others who are in distress, like this arising of evil thoughts, and even putting them into action, that person is said to have committed the sin of sexual misconduct. If a person can abstain from false speech, and speaks truthfully, with consistency between mind and speech, that person is said to uphold the precept against false speech. A person who lies is one who says they did not see when they did see, or says what is untrue is true. As stated in the Vinaya, if there is a Bhikkhu (monk) who comes from afar, and someone asks, 'Did you see so-and-so?' and he actually saw them, but answers that he did not see them, such cases are considered the sin of false speech.
If a person, having been warned against alcohol, does not drink it, or even if the scent of alcohol wafts by, does not desire to smell it, that person is said to uphold the precept against intoxicants. There are three types of alcohol: the first is called Sura (fermented liquor), which is made by mixing rice and yeast. The second is called Maireya (fruit wine), which is made only from roots, fruits, or flowers and leaves, by extracting their juice. Both of these types of alcohol possess
色香味。因風飄香。聞皆欲飲。飲已迷醉。則生放逸。三曰摩寧*也。此略不說。是三種酒。若樂飲者。是人名為得飲酒罪。又如難禰迦經說。摩[寧*也]酒者。不應造作。比丘飲已。引生放逸。損費財物。受用不充。增益瞋恚。或相驅擊。惡言相加。多諸諍訟。已至失衣。裸形無愧。惡名流佈。善人遠離。廢忘誦習大乘經典。減損智慧。增長無明。不敬三寶。父母宗親。于族姓中。不為崇重。如是破戒。由飲如上三種酒故。生諸過失。是故應知。于殺生等。不復造作。常當遠離。
福蓋正行所集經卷第十一 大正藏第 32 冊 No. 1671 福蓋正行所集經
福蓋正行所集經卷第十二
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
今此略明持戒之相。始自諸根。任持密護。飲食知量。減除睡眠。常樂尊重。修諸梵行。聞昔受樂。不喜思念。復能顯示沙門功德。出離輪迴惡趣過患。近善知識。如理作意。樂聞正法。入解其義。除貪恚癡。斷諸煩惱。袪虛妄想。增長明慧。專求解脫。不生疲勞。設有毀犯微細罪垢。悉能發露。而不覆藏。一切財物。心無吝惜。常樂惠施貧苦眾生了知五欲多諸過患。於己眷屬恩愛纏縛。
【現代漢語翻譯】 現代漢語譯本： 色、香、味。因風飄散香味，聞到的人都想飲用，飲用后便會迷醉，從而產生放逸的行為。第二種是摩[寧也]（一種酒的名稱，下同）。這裡略過不談。以上是三種酒。如果喜歡飲用這些酒，這個人就被稱為犯了飲酒罪。又如《難禰迦經》所說，摩[寧也]酒不應該釀造。比丘飲用后，會引發放逸，損耗財物，生活困窘，增加瞋恚，或者互相毆打，惡語相向，引發諸多爭訟，甚至到了脫掉衣服，裸露身體而不知羞恥的地步，惡名遠揚，善人遠離，荒廢誦習大乘經典，減少智慧，增長無明，不敬三寶、父母宗親，在族人中，不被尊重。像這樣破戒，都是因為飲用以上三種酒而產生的過失。所以應當知道，對於殺生等惡行，不再去做，應當常常遠離。
《福蓋正行所集經》卷第十一 大正藏第 32 冊 No. 1671 《福蓋正行所集經》
《福蓋正行所集經》卷第十二
龍樹菩薩集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
現在簡要說明持戒的相狀。首先從守護諸根開始，堅持守護，飲食有節制，減少睡眠，常常樂於尊重，修行各種梵行。聽到過去所受的快樂，不喜好思念。又能顯示沙門的功德，出離輪迴惡趣的過患，親近善知識，如理作意，樂於聽聞正法，深入理解其中的含義，去除貪婪、嗔恚、愚癡，斷除各種煩惱，消除虛妄的念想，增長明慧，專心求解脫，不生疲勞。即使有違犯微小的罪過，都能全部發露，而不隱瞞。對於一切財物，心中沒有吝惜，常常樂於佈施給貧苦的眾生，了知五欲有很多過患。對於自己的眷屬恩愛纏縛。
【English Translation】 English version: Color, fragrance, and taste. The fragrance spreads with the wind, and those who smell it desire to drink it. Once drunk, they become intoxicated, leading to unrestrained behavior. The second is Ma[Ningye] (a type of alcohol, hereinafter the same). This will be briefly omitted. These are the three types of alcohol. If one enjoys drinking these, that person is said to have committed the sin of drinking alcohol. Furthermore, as stated in the Nanijika Sutra, Ma[Ningye] alcohol should not be made. If a bhiksu (monk) drinks it, it will lead to unrestrained behavior, waste of wealth, impoverished living, increased anger, or mutual fighting, abusive language, and many disputes, even to the point of removing clothes, exposing the body without shame, spreading a bad reputation, distancing good people, neglecting the recitation and study of Mahayana (Great Vehicle) scriptures, diminishing wisdom, increasing ignorance, disrespecting the Three Jewels (Buddha, Dharma, Sangha), parents, and relatives, and not being respected among the clan. Such violations of precepts arise from the faults caused by drinking the above three types of alcohol. Therefore, it should be known that one should no longer engage in actions such as killing and should always stay away from them.
Fugai Zhengxing Suoji Jing (Collected Sutra of Fukai's Righteous Conduct), Volume 11 Taisho Tripitaka, Volume 32, No. 1671, Fugai Zhengxing Suoji Jing
Fugai Zhengxing Suoji Jing (Collected Sutra of Fukai's Righteous Conduct), Volume 12
Collected by Nagarjuna (Dragon Tree) Bodhisattva
Translated by Shiching (Sun-Name), Tripitaka Master of the Western Heaven, Grand Master of Court Service, Acting Vice Minister of the Court of Imperial Sacrifices, Great Master Propagator of Sanskrit, Purple-Robed Shramana (Monk) by Imperial Order
Now, I will briefly explain the characteristics of upholding precepts. It begins with guarding the senses, diligently protecting them, knowing moderation in food, reducing sleep, always delighting in respect, cultivating various brahmacarya (pure conduct). Upon hearing of past pleasures, one does not delight in thinking about them. Furthermore, one can reveal the merits of a shramana (monk), the faults of escaping the suffering of samsara (cycle of rebirth) and evil destinies, associating with good teachers, engaging in appropriate contemplation, delighting in hearing the correct dharma (teachings), deeply understanding its meaning, eliminating greed, hatred, and delusion, cutting off all afflictions, dispelling false thoughts, increasing wisdom, focusing on seeking liberation, and not becoming weary. Even if there are minor transgressions, one can fully confess them without concealing them. Regarding all possessions, one has no stinginess in the heart, always delighting in giving to the poor and suffering beings, understanding that the five desires have many faults. Regarding one's own family, one is free from the entanglements of affection.
生遠離想。譬之深冤。獨處林野。舍諸憒鬧。不畜長物。異諸貪夫。有來求法。不生慳嫉。即為宣說。令其信解。能以慧劍。除煩惱賊。得諸善人尊重讚歎。堪受世間上妙衣服。臥具飲食之所供養于諸肉味。棄絕亡想。及世名利。心無希取。于善不善。二種業道。若作若止。決定信解。自入解已。除去我慢。以饒益心。為他演說。化諸外道尼乾子等。亦生信解。安住佛法。自三衣外余所有物。以清凈心。而施與之。是人則為住聖種族。身心清涼。離諸熱惱。了知六處。無有真實。猶如癰疽。為物所覆。常為煩惱蚊虻𠯗食。諸有智者。勤求方便。依正念處。及八聖道。善法香菸。而薰屏之。了知五蘊。猶如芭蕉。若生貪心。作不堅想。由彼貪故。失壞正道。先制諸根。令不散亂。漸令修習住三摩地。了知境界。本性唯苦。猶如棘林。稠密難越。亦如塵垢。坌污有情。以正法水。而浣濯之。如是觀察。彼蘊處界。生長諸惑。不可愛樂。此明持戒。而有二種。一者不清凈持戒。二者清凈持戒。如律中說。有二比丘。精進持戒。各處一方。善名遠布。時諸人民。咸仰其德。共詣彼所。親近供養。是時有王。名迦尼瑟姹。聞二比丘護持凈戒。與諸臣從。往至其所。見彼耆年。威儀整肅。修習禪定。乃生敬心。先意問訊。王曰。大
德。如此持戒。欲何所求。比丘白言。我意來世愿作國王。王聞語已。不生忻樂。云何持戒。無慧揀擇。返趣輪迴生死纏縛。汝為誑惑諸天人民。我今於此。不應供養。如是持戒。名不清凈。復詣新學比丘之處。王乃問曰。汝今持戒。欲何所愿。比丘白言。承王顧問。我所求者。愿成菩提。利樂群品。王聞是說。心大歡喜。如是持戒。則非錯謬。離諸垢染。名為清凈。我今應作最上供養。如是沙門。發廣大心。帝釋諸天。皆應供養。時諸人民。聞王稱讚。皆共合掌。禮比丘足。王乃顧彼諸侍臣曰。各持所珍。而以奉施。此則名為清凈持戒。
如世尊說。有十種緣。名不清凈持戒。一者攝取損害。二者深著染欲三者不求出離。四者常生懶墮。五者遍計希求。六者退失正行。七者邪命自活。八者失安隱樂。九者寡聞不學。十者廢忘誦習。
云何名為攝取損害。謂於國王王子大臣。懼其威勢。常當遠離乃至種種諸惡律儀。比丘設為渴乏所逼。不應于彼。求水而飲。未斷煩惱。未得神足。不能自調。多生驚怖。
云何名為深著染欲。於五塵境。邪思相續。自性縱逸。廢善修作。
云何名為不求出離。舍于勝處。而趣非處。復毀勝處。贊五欲樂。
云何名為常生懶墮。數數思念過去所作非義利事
【現代漢語翻譯】 現代漢語譯本：國王說：『如此持戒，你希望求得什麼？』比丘回答說：『我希望來世能做國王。』國王聽了這話，並不高興，說：『你這樣持戒，沒有智慧去分辨選擇，反而走向輪迴生死的束縛。你這是在迷惑諸天和人民。我不應該供養你。』這樣的持戒，不能稱為清凈。國王又去一位新學的比丘那裡，問他說：『你現在持戒，希望求得什麼？』比丘回答說：『承蒙國王垂問，我所求的是成就菩提（bodhi，覺悟），利益安樂眾生。』國王聽了這話，心裡非常歡喜，說：『這樣持戒，就不會有錯謬，遠離各種污垢染著，可以稱為清凈。我應該做最上等的供養。』像這樣的沙門（śrāmaṇa，出家修行者），發廣大心，帝釋（Indra，天神之王）和諸天都應該供養。當時的人民，聽到國王的稱讚，都一起合掌，禮拜比丘的腳。國王就對那些侍臣說：『各自拿出你們所珍貴的物品，來奉獻給這位比丘。』這就叫做清凈持戒。 如世尊（Buddha，佛陀）所說，有十種因緣，叫做不清凈持戒：第一是攝取損害，第二是深著染欲，第三是不求出離，第四是常生懶惰，第五是普遍地計度希求，第六是退失正行，第七是邪命自活，第八是失去安穩快樂，第九是很少聽聞學習，第十是廢棄遺忘誦讀修習。 什麼叫做攝取損害？就是對於國王、王子、大臣，懼怕他們的威勢，常常應當遠離，乃至遠離種種惡劣的律儀。比丘即使被渴乏所逼迫，也不應該向他們求水而飲。因為還沒有斷除煩惱，沒有得到神足通，不能自我調伏，所以會多生驚恐。 什麼叫做深著染欲？就是對於五塵（色、聲、香、味、觸）境界，邪思相續不斷，任性放縱，廢棄善行的修作。 什麼叫做不求出離？就是捨棄殊勝之處，而趨向非殊勝之處，並且毀壞殊勝之處，讚歎五欲的快樂。 什麼叫做常生懶惰？就是常常思念過去所做的沒有意義和利益的事情。
【English Translation】 English version: The king said, 'With such precepts, what do you wish to seek?' The Bhiksu (bhikṣu, monk) replied, 'I wish to be a king in the next life.' Upon hearing this, the king was not pleased and said, 'Your observance of precepts lacks the wisdom to discern and choose, leading you back into the cycle of rebirth and the entanglements of life and death. You are deceiving the gods and the people. I should not offer you alms.' Such observance of precepts cannot be called pure. The king then went to a newly learning Bhiksu and asked, 'What do you wish to attain by observing the precepts?' The Bhiksu replied, 'By the grace of your inquiry, O King, I seek to attain Bodhi (bodhi, enlightenment) and bring benefit and happiness to all beings.' Hearing this, the king was greatly pleased and said, 'Such observance of precepts is without error, free from defilements, and can be called pure. I should make the highest offerings.' Such a Śrāmaṇa (śrāmaṇa, wandering ascetic), with a vast mind, should be honored by Indra (Indra, king of gods) and all the gods. At that time, the people, hearing the king's praise, all joined their palms and bowed at the Bhiksu's feet. The king then said to his ministers, 'Each of you should bring your most precious possessions and offer them to this Bhiksu.' This is called pure observance of precepts. As the Buddha (Buddha, the awakened one) said, there are ten reasons why the observance of precepts is not pure: first, taking and harming; second, deep attachment to defiled desires; third, not seeking liberation; fourth, constantly giving rise to laziness; fifth, universally calculating and seeking; sixth, losing right conduct; seventh, living by wrong livelihood; eighth, losing peaceful happiness; ninth, little learning and study; tenth, abandoning and forgetting recitation and practice. What is meant by taking and harming? It refers to fearing the power of kings, princes, and ministers, and constantly staying away from them, even to the point of avoiding various evil rules of conduct. Even if a Bhiksu is compelled by thirst, he should not seek water from them. Because he has not yet cut off afflictions and has not attained supernatural powers, he cannot tame himself and will often be frightened. What is meant by deep attachment to defiled desires? It refers to constantly thinking about the objects of the five senses (form, sound, smell, taste, and touch), indulging in self-will, and abandoning the practice of good deeds. What is meant by not seeking liberation? It refers to abandoning superior places and going to inferior places, and destroying superior places while praising the pleasures of the five desires. What is meant by constantly giving rise to laziness? It refers to constantly thinking about past actions that were meaningless and unprofitable.
。互相執諍。恃己所有資生之具。受用隨意。而生憍慢。多於耆年有德之人。不能致敬。託事不起。云何名為遍計希望。謂于知識同梵行者。互相諂贊。茍求利養。
云何名為退失正行。樂造諸惡。違越戒法。無善方便。起對治道。
云何名為以邪活命。畏己難養。心無止足。如律中說。邪命比丘。作非律儀。矯現異相。于大眾中。自矜己德。多言無恥。猶如狂犬。或恃種族。多聞論議。或於非時。為他說法。雖有少德。為貪利故。彼聞法者。多不信受。聞有人言。于某方所。有婆羅門大族長者。施諸衣服種種資具。即至彼所。謂長者言。我為耆德。當以最上奇妙之物。愿先見施。是時長者恐生諠競。不違其意。而給與之。僕吏見已。咸生輕毀。所施不與。擯遣令去。時彼比丘。心生憂惱。于長者前。而作是言。我先不欲詣劣種姓。求諸所須。今既無得。住亦無愧。彼雖下族。亦能喜舍。如是比丘。巧言詭詐。以多求故。心常熱惱。
云何名為失安隱樂。彼持戒者。當應安住不苦不樂處中之行。非如外道尼乾子等。坐臥棘刺。五熱炙身。虛受勤苦。一無果利。若著於樂。亦無所證。但增放逸。后招苦報。
云何名為寡聞不學。外雖防惡。內無明慧。一向顓愚。不能咨問。
云何名為廢
【現代漢語翻譯】 現代漢語譯本：互相爭執，依仗自己所有的生活物資，隨意享用，因而生起驕慢之心。對於年長有德之人，不能給予尊敬，推託事情不肯去做。什麼叫做『遍計希望』呢？就是說對於有知識、一同修行的同伴，互相諂媚讚揚，只爲了求得利益供養。 什麼叫做『退失正行』呢？就是喜好造作各種惡業，違背戒律法規，沒有好的方法，生不起對治惡業的道。 什麼叫做『以邪活命』呢？就是害怕自己難以養活，內心沒有止境和滿足。就像戒律中所說的，邪命比丘，做出不合戒律的儀軌，虛假地顯現奇異的表象，在大眾之中，自我誇耀自己的德行，多言饒舌，就像瘋狗一樣。或者依仗自己的種族、博學多聞的論議，或者在不適當的時候，為他人說法。即使有少許德行，爲了貪圖利益的緣故，那些聽法的人，大多不相信和接受。聽到有人說，在某個地方，有婆羅門大族長者，佈施各種衣服和資具，就立刻前往那個地方，對長者說：『我是一位年長的有德之人，應當先給我最上等奇妙的物品。』當時長者害怕引起爭端，不違揹他的意思，而給予了他。僕人看見后，都生起輕視和譭謗之心，不給他所施之物，驅趕他離開。這時那個比丘，心中生起憂愁和惱怒，在長者面前，就說出這樣的話：『我先前不想要到低劣的種姓那裡，去求取各種所需之物，現在既然沒有得到，住在這裡也沒有什麼顏面。』即使是低下的種族，也能歡喜佈施。像這樣的比丘，巧言詭詐，因為貪求過多，內心常常感到煩熱惱怒。 什麼叫做『失安隱樂』呢？那些持戒的人，應當安住在不苦不樂的中道之行中，而不是像外道尼乾子（Nigantha，耆那教苦行僧）等人那樣，坐臥在帶刺的荊棘上，用五種熱源來炙烤身體，白白地承受勤勞辛苦，一點果報利益也沒有。如果執著于享樂，也無法證得任何成就，只會增加放逸，最終招來痛苦的果報。 什麼叫做『寡聞不學』呢？外表雖然防範惡行，內心卻沒有明智和智慧，一味地愚昧無知，不能夠請教和詢問。 什麼叫做『廢
【English Translation】 English version: They argue with each other, relying on their own possessions and using them as they please, thus giving rise to arrogance. They are unable to respect the elderly and virtuous, and they make excuses to avoid doing things. What is called 'pervasive calculation of hope' (遍計希望)? It refers to those who, towards knowledgeable fellow practitioners, mutually flatter and praise each other, seeking only profit and offerings. What is called 'loss of right conduct' (退失正行)? It refers to those who delight in creating all kinds of evil deeds, violate the precepts and rules, and lack good means to generate the path of counteracting evil. What is called 'living by wrong livelihood' (以邪活命)? It refers to those who fear they will be difficult to support themselves and whose minds have no limit or satisfaction. As described in the Vinaya (律), the heterodox-livelihood Bhikshu (比丘, Buddhist monk) performs rituals that do not conform to the precepts, falsely displaying strange appearances. In the assembly, he boasts of his own virtues and is talkative, like a mad dog. Or he relies on his lineage, extensive learning, and debates, or preaches the Dharma (法, Buddhist teachings) at inappropriate times. Even if he has some virtue, because of greed for profit, those who hear the Dharma mostly do not believe or accept it. Hearing someone say that in a certain place there is a Brahmin (婆羅門, a member of the priestly class) great clan elder who gives away various clothes and supplies, he immediately goes to that place and says to the elder, 'I am an elderly and virtuous person, and I should be given the best and most wonderful things first.' At that time, the elder, fearing that it would cause strife, does not go against his wishes and gives it to him. When the servants see this, they all give rise to contempt and slander, do not give him what was offered, and drive him away. At this time, that Bhikshu feels worried and annoyed, and in front of the elder, he says these words: 'I did not want to go to inferior castes to seek what I needed, but now that I have not obtained anything, there is no face to stay here.' Even the lower castes are able to give with joy. Such a Bhikshu is skillful in words and deceitful, and because of excessive seeking, his mind is constantly hot and annoyed. What is called 'loss of peaceful joy' (失安隱樂)? Those who uphold the precepts should abide in the middle path of neither suffering nor joy, not like the heretical Niganthas (尼乾子, Jain ascetics) and others who sit and lie on thorny bushes and scorch their bodies with five heats, vainly enduring hard work without any beneficial results. If one is attached to pleasure, one will not attain any realization, but only increase indulgence, and later incur painful retribution. What is called 'little learning and no study' (寡聞不學)? Although one outwardly guards against evil, one has no wisdom within, and is consistently ignorant and unable to inquire and ask questions. What is called 'abandoning'
忘習誦。但思飽食。不能進修。充飫腸胃。不凈流溢。實非沙門。自稱梵行。猶如鳴螺。但馳虛聲。如是十緣。隨具一種。此則名為不清凈持戒。諸修行者。應當了知。
若人深心決定信解。乃至小罪。生大怖畏。當知是人。善住凈戒。如律中說。有一長者。市得一仆。既幼且貧。賣身自濟。然彼內心受持佛戒。忽爾長者使令殺生仆即白言。長者正人。云何遣人而為殺業。于善不善。要當分別。為持佛戒。弗敢從命。長者感悟。乃止其殺。
復有國王。名計羅迦。常以嚴刑。而治於世。若彼民庶。有諸過咎。攝屬官者。悉當誅戮。時有一人。臨當被害。彼旃陀羅稽首王前。我今發心。始受佛戒。于諸罪人。誓不行殺。乃至螻蟻。亦不損害。王曰汝遵佛戒。違拒國令。既無所用。養汝何益。時旃陀羅復白王言。我今決定。不毀凈戒。愿王試觀。帝釋諸天。尚于佛制。無敢違越。況我輩乎。王曰。實爾。當以嚴刑。先斷汝首。旃陀羅曰。我今此身。攝屬於王。然於後世。更有餘身。以此持戒善根功德。當得世間上妙快樂。乃至諸天。隨意願往。于未來世。樂求善法。增長信進念定慧力。以功德水。洗滌貪等三毒垢染。淨盡無餘。決定當得預流等果。乃至如來凈妙法身。作是愿已。于大眾前。高聲唱言。我今此
【現代漢語翻譯】 現代漢語譯本： 忘記學習和背誦（佛經）。只想著吃飽肚子。不能精進修行。只是讓腸胃充滿食物。排泄出來的東西是不乾淨的。實際上不是沙門（shā mén，出家人），卻自稱是梵行（fàn xíng，清凈的行為）。就像鳴叫的海螺，只是發出空虛的聲音。像這樣的十種因緣，只要具備其中一種，就叫做不清凈持戒。各位修行的人，應當明白這些道理。
如果有人內心深處堅定地相信和理解（佛法），乃至對於微小的罪過，都產生極大的恐懼。應當知道這個人，能夠很好地守護清凈的戒律。正如律藏中所說，有一個富翁，在市場上買了一個僕人。這個僕人既年幼又貧窮，爲了維持生計才賣身。然而，這個僕人內心受持著佛戒。突然，富翁命令他去殺生，僕人立刻稟告說：『富翁您是正人君子，怎麼能指使別人去造殺業呢？對於善與不善，應該加以區分。爲了守護佛戒，我不敢聽從您的命令。』富翁聽后深受感動，於是停止了殺生。
還有一個國王，名叫計羅迦（jì luó jiā）。他經常使用嚴厲的刑罰來治理國家。如果他的百姓，犯了什麼過錯，負責管理的官員，都要把他們處死。當時有一個人，即將被處決。這個旃陀羅（zhān tuó luó，賤民）跪拜在國王面前說：『我現在發心，開始受持佛戒。對於所有的罪人，我發誓不行殺戮，乃至對於螻蟻，也不加以損害。』國王說：『你遵守佛戒，違抗國家的法令，既然沒有什麼用處，養你有什麼好處？』這時，旃陀羅又對國王說：『我現在已經決定，不毀壞清凈的戒律。希望大王您看看，帝釋（dì shì，佛教護法神）諸天，尚且對於佛的制度，都不敢違背，更何況我們這些凡人呢？』國王說：『確實是這樣，那就用嚴厲的刑罰，先砍斷你的頭。』旃陀羅說：『我現在這個身體，是屬於大王的。然而在來世，還有其他的身體。憑藉著這次持戒的善根功德，我將得到世間上美好的快樂，乃至可以隨意願往諸天。在未來世，我樂於尋求善法，增長信、進、念、定、慧（xìn、jìn、niàn、dìng、huì，五種修行的力量）。用功德之水，洗滌貪婪等三種毒素的污垢，徹底清除乾淨。我一定能夠得到預流果（yù liú guǒ，小乘初果）等果位，乃至如來（rú lái，佛）清凈美妙的法身。』說完這個願望后，他在大眾面前，高聲說道：『我現在這個』
【English Translation】 English version: Forgetting to learn and recite (the scriptures). Only thinking about eating one's fill. Unable to advance in cultivation. Merely filling the stomach. The outflow is impure. In reality, not a Shramana (shā mén, renunciant), yet claiming to practice Brahmacharya (fàn xíng, pure conduct). Like a sounding conch shell, only producing empty sounds. If one possesses even one of these ten conditions, it is called impurely upholding the precepts. All practitioners should understand this.
If a person has deep faith and understanding (of the Dharma), and even has great fear of small transgressions, know that this person dwells well in pure precepts. As it is said in the Vinaya, there was once a wealthy man who bought a servant in the market. The servant was young and poor, and sold himself to make a living. However, in his heart, he upheld the Buddha's precepts. Suddenly, the wealthy man ordered him to kill a living being. The servant immediately reported, 'Wealthy man, you are a righteous person, how can you order someone to commit the act of killing? One should distinguish between good and bad. In order to uphold the Buddha's precepts, I dare not obey your command.' The wealthy man was deeply moved and stopped the killing.
There was also a king named Kalaka (jì luó jiā). He often used severe punishments to govern the country. If his people committed any offenses, the officials in charge would execute them. At that time, there was a person who was about to be executed. This Chandala (zhān tuó luó, outcast) knelt before the king and said, 'I now make a vow to begin upholding the Buddha's precepts. I vow not to kill any criminals, nor even harm ants.' The king said, 'You follow the Buddha's precepts and disobey the laws of the country. Since you are of no use, what is the benefit of keeping you?' At this time, the Chandala again said to the king, 'I am now determined not to break the pure precepts. I hope Your Majesty will see that even the Devas (dì shì, Buddhist guardian deities) of Indra dare not violate the Buddha's rules, let alone us ordinary people.' The king said, 'Indeed, that is so. Then I will use severe punishment to first cut off your head.' The Chandala said, 'This body of mine belongs to the king. However, in future lives, there will be other bodies. By virtue of the merit of upholding these precepts, I will obtain wonderful happiness in the world, and even be able to go to the heavens as I wish. In future lives, I will be happy to seek good Dharma, increase faith, diligence, mindfulness, concentration, and wisdom (xìn, jìn, niàn, dìng, huì, five powers of practice). With the water of merit, I will wash away the defilements of the three poisons of greed, etc., and completely cleanse them away. I will definitely attain the fruit of Stream-entry (yù liú guǒ, Srotapanna) and other fruits, and even the pure and wonderful Dharmakaya (rú lái, Buddha's body of truth) of the Tathagata (rú lái, Buddha).' After making this vow, he loudly proclaimed before the assembly, 'This body of mine now'
身。從因緣生。于剎那頃。必當就盡。為護佛戒。心無憂怖。王聞是說。益增忿怒。即敕使者。驅旃陀羅。于尸陀林。而斷其命。時諸人民。咸生驚歎。乃相謂曰。此大丈夫。甚為希有。為護佛戒。捐其軀命。
是故當知。一切眾生。匪拘小大種姓高下。但能深心。具諸慚愧。決定信解。而不毀犯。則得名為清凈持戒。
此中復明不清凈持戒。如律中說。有一比丘。修遠離行。棲止巖谷。忽于夜中。自取麨食。由匆遽故。而破其器。時眾聞已。訶彼比丘。雖處山間。而非時食。此則名為不清凈持戒。
復有比丘。本婆羅門。后依佛法。出家修道。樂於曠野。單己而居。由慣習故。常于夜分。折去袈裟。蹲踞而坐。有先徒屬。忽來省問。乃語彼曰。此若無人。汝可入彼庵羅林中。採果持來。弟子受教。即住彼所。乃為主者之所執縛。此亦說名不清凈持戒。
復有比丘。住阿蘭若。修寂靜行。入里乞食。誤過淫舍。彼女問曰。持戒比丘。何故來此非解脫處。若樂和合。當入火坑。如是比丘。難居空閑。不善觀察。為彼譏訶。此亦說名不清凈持戒。
有二比丘。住阿蘭若。然實無德。自謂有德。隨諸商人。入于大海。暴惡黑風。非時而起。波濤洶涌。咸生驚怖。水族諸獸。摩竭魚等。交橫往
【現代漢語翻譯】 現代漢語譯本： 身軀。從因緣和合而生。在極短的時間內，必定會走向消亡。爲了守護佛陀的戒律，心中沒有憂愁和恐懼。國王聽了這些話，更加憤怒。立即命令使者，將旃陀羅（Candala，賤民）驅趕到尸陀林（Sitavana，墳場），並處決了他。當時，所有的人民都感到驚訝和讚歎，互相說道：『這位大丈夫，真是太稀有了。爲了守護佛陀的戒律，犧牲了自己的生命。』 因此應當知道，一切眾生，無論地位高低、種姓貴賤，只要能夠以深刻的內心，具備慚愧之心，堅定地信解佛法，而不違犯戒律，就可以被稱為清凈持戒。 這裡進一步說明不清凈持戒。如戒律中所說，有一位比丘（Bhiksu，佛教出家人），修習遠離塵世的修行，居住在巖石山谷中。忽然在夜裡，自己拿取炒麵來吃。由於匆忙的緣故，打破了他的食器。當時，大眾聽到后，呵斥那位比丘，即使身處山間，也不應該在非進食的時間吃東西。這就被稱為不清凈持戒。 又有一位比丘，原本是婆羅門（Brahman，印度教祭司），後來皈依佛法，出家修道。喜歡在曠野中，獨自居住。由於習慣的緣故，常常在夜裡，脫去袈裟（Kasaya，佛教僧侶的法衣），蹲踞而坐。有以前的部屬，忽然前來探望，就對他說：『這裡如果沒有人，你可以進入那邊的庵羅林（Amra-vana，芒果林）中，採摘果實拿來。』弟子接受教導，就住在那裡。結果被主人抓住了。這也叫做不清凈持戒。 又有一位比丘，住在阿蘭若（Aranya，寂靜處），修習寂靜的修行。進入村落乞食，錯誤地經過了妓院。那裡的女子問道：『持戒的比丘，為什麼來到這裡這種非解脫的地方？如果喜歡和合，就應當進入火坑。』這樣的比丘，難以居住在空閑之處，不善於觀察，被她們譏諷呵斥。這也叫做不清凈持戒。 有兩位比丘，住在阿蘭若，然而實際上沒有德行，卻自認為有德行。跟隨商人們，進入大海。突然颳起暴烈的黑風，在不適當的時候出現。波濤洶涌，大家都感到驚恐。水中的各種動物，摩竭魚（Makara，海怪）等等，交錯往來。
【English Translation】 English version: The body. It arises from conditions and causes. In an instant, it will surely come to an end. To protect the Buddha's precepts, the mind is without sorrow or fear. When the king heard these words, his anger increased. He immediately ordered the messengers to drive the Candala (Candala, an outcast) to the Sitavana (Sitavana, a charnel ground) and execute him. At that time, all the people were amazed and exclaimed, 'This great man is truly rare. To protect the Buddha's precepts, he sacrificed his life.' Therefore, it should be known that all sentient beings, regardless of status, caste, or rank, as long as they can deeply possess shame and remorse, firmly believe and understand, and do not violate the precepts, can be called purely upholding the precepts. Here, impure precept-keeping is further explained. As stated in the Vinaya, there was a Bhiksu (Bhiksu, a Buddhist monk) who practiced solitary conduct, dwelling in rocky valleys. Suddenly, in the middle of the night, he took fried flour to eat. Due to haste, he broke his bowl. When the assembly heard this, they rebuked the Bhiksu, saying that even though he lived in the mountains, he should not eat at an improper time. This is called impure precept-keeping. Furthermore, there was a Bhiksu who was originally a Brahman (Brahman, a Hindu priest), but later took refuge in the Buddha's Dharma and became a monk. He enjoyed living alone in the wilderness. Due to habit, he often took off his Kasaya (Kasaya, the robe of a Buddhist monk) and squatted down at night. Some of his former subordinates suddenly came to visit, and he said to them, 'If there is no one here, you can go into that Amra-vana (Amra-vana, mango grove) and pick some fruit to bring back.' The disciple accepted the instruction and stayed there. As a result, he was captured by the owner. This is also called impure precept-keeping. Furthermore, there was a Bhiksu who lived in an Aranya (Aranya, a quiet place), practicing silent conduct. He went into the village to beg for food and mistakenly passed by a brothel. The woman there asked, 'Precept-keeping Bhiksu, why have you come to this place of non-liberation? If you enjoy union, you should enter the fire pit.' Such a Bhiksu finds it difficult to live in solitude, is not good at observing, and is ridiculed by them. This is also called impure precept-keeping. There were two Bhiksus who lived in an Aranya, but in reality, they had no virtue, yet they considered themselves virtuous. They followed the merchants into the sea. Suddenly, a violent black wind arose at an improper time. The waves surged, and everyone was terrified. Various aquatic creatures, Makara (Makara, sea monsters), etc., crisscrossed back and forth.
返。觸壞船舫。彼諸人眾。紛擾悲號。或得浮濟。或為沉溺。時老比丘。墜水中已。顧己衰朽。命不能脫。即解浮囊。與其同伴。彼既得已。多取珍寶摩尼珠等。遂喪其命。此則名為不清凈持戒。次復明彼清凈持戒。有一比丘。涉于遠道。乃為賊輩。悉奪其衣。中有一人。先作沙門。知其護戒。語彼徒曰。以草繫縛。舍之而去。比丘專唸佛所制戒。一切草葉。不得挽絕。伏于道側。不敢少動。遇王畋獵。遙見疑是裸形外道。我慢不起。即往詰之。知是比丘。為護凈戒。不傷草葉。王嘆希有。乃令釋之。為設飲食。復施其衣。此則名為清凈持戒。
有二比丘。自遠方來。欲往供養如來舍利。途涉辛勤。欲求水飲。第一比丘。為渴所逼。不暇觀視。即飲其水。第二比丘。雖亦渴乏。驗水有蟲。謂其侶曰。寧自渴絕。無傷他命。不應違犯世尊戒律。端坐林下。忍渴而終。以是緣故。生忉利天。見佛聞法。證預流果。此則名為清凈持戒。
有優婆塞。久修梵行。忽爾其舍為火所焚誡諸子曰。汝慎勿以有蟲之水。而沃其火。所以者何。我護水中微細諸蟲。不顧財貨。豈為少利。而墮惡道。此則名為清凈持戒。
是故智者。應當安住清凈持戒。畢竟遠離不清凈持戒。當知如來出現於世。常樂利益一切有情。閉惡
【現代漢語翻譯】 現代漢語譯本： 觸碰損壞了船隻。那些人們，紛紛擾擾地悲傷哭號。有的人得以漂浮獲救，有的人則沉入水中淹死。當時那位年老的比丘，墜入水中之後，考慮到自己年老體衰，性命難保，就解開自己的救生囊，給了同伴。那人得到救生囊后，貪婪地拿取了許多珍寶摩尼珠等，最終喪失了性命。這就被稱為不清凈持戒。
接下來闡明清凈持戒。有一位比丘，行走在遙遠的道路上，被一夥盜賊搶走了所有的衣服。其中有一個人，曾經做過沙門（出家修行的人），知道這位比丘守護戒律，就告訴他的同夥說：『用草繩捆綁住他，然後離開。』比丘一心專注于佛所制定的戒律，認為一切草葉都不能拉斷，於是趴在路邊，不敢稍微動彈。這時國王正在田獵，遠遠地看見他，懷疑是裸形外道（不穿衣服的修行人）。但國王沒有生起傲慢之心，就前去詢問他。得知他是比丘，爲了守護清凈的戒律，不傷害草葉。國王讚歎稀有，就下令釋放了他，為他設定飲食，又佈施給他衣服。這就被稱為清凈持戒。
有兩位比丘，從遙遠的地方來，想要前去供養如來舍利（佛陀的遺骨）。路途艱辛，想要尋找水喝。第一位比丘，被口渴所逼迫，沒有時間仔細觀察，就喝了那水。第二位比丘，雖然也很口渴，但發現水中有蟲子，就對他的同伴說：『寧願自己渴死，也不傷害其他生命。不應該違犯世尊（釋迦牟尼佛）的戒律。』於是端坐在樹林下，忍受口渴而死去。因為這個緣故，他死後往生到忉利天（佛教的欲界六天之一），見到佛，聽聞佛法，證得了預流果（小乘佛教的初果）。這就被稱為清凈持戒。
有一位優婆塞（在家男居士），長期修行梵行（清凈的行為）。忽然他的家宅被火燒燬，他告誡他的孩子們說：『你們千萬不要用有蟲子的水，去澆滅那火。』他解釋說：『我守護水中的微小蟲子，不顧惜財物，怎麼會爲了少許的利益，而墮入惡道呢？』這就被稱為清凈持戒。
因此，有智慧的人，應當安住于清凈持戒，徹底遠離不清凈持戒。應當知道如來（佛陀）出現於世間，常常樂於利益一切有情（一切眾生），關閉惡道之門。
【English Translation】 English version: Having touched and damaged the boat, those people were in turmoil, wailing and crying. Some managed to float and be rescued, while others drowned. At that time, the old Bhikshu (Buddhist monk), having fallen into the water, considered his old age and frailty, realizing he could not escape death. He untied his floating bladder and gave it to his companion. That person, having received it, greedily took many treasures, Mani jewels (precious gems), and the like, ultimately losing his life. This is called impure upholding of precepts.
Next, clarifying pure upholding of precepts. There was a Bhikshu (Buddhist monk) traveling on a distant road, when he was robbed of all his clothes by a band of thieves. One of them, having previously been a Shramana (ascetic), knew that the Bhikshu protected his precepts. He said to his companions, 'Bind him with grass and leave him.' The Bhikshu, focusing solely on the precepts established by the Buddha, believed that no blade of grass should be broken. He lay prostrate by the roadside, not daring to move even slightly. The king, who was hunting, saw him from afar and suspected he was a naked ascetic. However, the king did not become arrogant and went to question him. Learning that he was a Bhikshu, protecting his pure precepts by not harming the grass, the king praised his rarity and ordered him to be released, provided him with food and drink, and gave him clothes. This is called pure upholding of precepts.
There were two Bhikshus (Buddhist monks) coming from a distant place, wanting to make offerings to the relics of the Tathagata (Buddha's remains). The journey was arduous, and they sought water to drink. The first Bhikshu, driven by thirst, did not take the time to observe carefully and drank the water. The second Bhikshu, although also thirsty, noticed insects in the water and said to his companion, 'I would rather die of thirst than harm other lives. We should not violate the precepts of the World Honored One (Shakyamuni Buddha).' He sat upright under a tree, enduring his thirst until he died. Because of this, he was reborn in the Trayastrimsha Heaven (one of the six heavens of desire in Buddhism), saw the Buddha, heard the Dharma, and attained the Srotapanna fruit (the first stage of enlightenment in Theravada Buddhism). This is called pure upholding of precepts.
There was a Upasaka (layman), who had long practiced Brahmacharya (pure conduct). Suddenly, his house was consumed by fire. He warned his children, 'You must not use water with insects to extinguish the fire.' He explained, 'I protect the tiny insects in the water, disregarding material possessions. How could I, for a small gain, fall into the evil realms?' This is called pure upholding of precepts.
Therefore, wise individuals should abide in pure upholding of precepts, completely avoiding impure upholding of precepts. It should be known that the Tathagata (Buddha) appears in the world, always delighting in benefiting all sentient beings (all living beings), and closing the gates to evil realms.
趣門。示生天路。燒煩惱薪。拔貪慾本。化諸眾生。舍家離縛。皆令獲得吉祥安樂。究竟超越生死瀑流。乘智慧舟。到于彼岸。漸次圓證菩提涅盤。建大法幢。摧諸外道。我慢高舉。諸不善行。皆使發心。勇猛精進。以正法水。洗其渴乏。彼聞法已。依教修學。積集法財。功德寶藏。安住神通。出離三有。了勝義諦。住解脫處。如是持戒。諸佛所贊。當知是人。為世間眼。能導眾生。至安隱處。亦如明燈。能破癡暗。如清凈水。能滌罪垢。如妙良藥。療煩惱病。如大醫王。善拔欲箭。如世良田。生功德苗。善能教示懈怠眾生。令生喜心。樂持凈戒。
若人樂作不善業道。如冤同居。必遭損害。如依外道婆羅門法。而求出離。返招殃咎。當依往古諸佛教法。袈裟幖相。以求解脫。則能銷滅諸不善根。令諸魔軍。生大憂怖。以智慧力。斷除煩惱。得大名稱。離諸衰患。究竟成就妙菩提道。如說馬鳴智者堅持凈戒。善說法要。現生獲得名聞義利。復生天中。受勝福報。增長明慧種種功德。當知善能持凈戒者。猶如貧士。獲其賢瓶。隨所求者。皆得如意。常當精進。恭敬守護。如事師尊。無疲勞想。持凈戒者。亦復如是。
如世尊說。清凈持戒。則能獲得十種功能。一者由持戒故。凡所施為。無有錯謬。不生煩惱
【現代漢語翻譯】 現代漢語譯本： 開啟通往善趣的門徑，指示往生天界的道路，焚燒煩惱的薪柴，拔除貪慾的根本，化度一切眾生，使他們捨棄家庭的束縛，都能夠獲得吉祥安樂，最終超越生死輪迴的瀑流，乘坐智慧之舟，到達解脫的彼岸，逐漸圓滿證得菩提（覺悟）和涅槃（寂滅）。建立偉大的佛法旗幟，摧伏一切外道（不信佛教的教派），使那些我慢貢高、行為不善的人，都發起菩提心，勇猛精進。用正法的甘露，洗滌他們的渴求和匱乏。他們聽聞佛法之後，依照教導修行學習，積累法財，積聚功德寶藏，安住于神通，出離欲界、色界、無色界這三有（三種境界），了達殊勝的真理，安住在解脫的境界。像這樣持守戒律，為諸佛所讚歎。應當知道這個人，是世間的眼睛，能夠引導眾生，到達安穩的處所。也像明亮的燈，能夠破除愚癡的黑暗；像清凈的水，能夠洗滌罪惡的污垢；像美妙的良藥，治療煩惱的疾病；像偉大的醫王，善於拔除貪慾的毒箭；像世間的良田，生長功德的幼苗。善於教導懈怠的眾生，使他們生起歡喜心，樂於持守清凈的戒律。 如果有人喜歡造作不善的行業，就像與怨家同住，必定會遭受損害；如果依靠外道婆羅門（古印度教祭司）的法門，而求得解脫，反而會招致災禍。應當依靠往昔諸佛的教法，以袈裟（僧侶的法衣）作為標誌，來求解脫，這樣就能消滅一切不善的根本，使一切魔軍，生起巨大的憂愁和恐怖。以智慧的力量，斷除煩惱，獲得大的名聲，遠離一切衰敗和災患，最終成就美妙的菩提道。例如所說的馬鳴（人名）智者，堅持清凈的戒律，善於宣說佛法的要義，現世就能獲得名聞利養，死後又能往生天界，享受殊勝的福報，增長明慧和種種功德。應當知道善於持守清凈戒律的人，就像貧窮的人，獲得瞭如意寶瓶，無論求什麼，都能如願以償。應當常常精進，恭敬守護戒律，像侍奉師長一樣，沒有疲勞厭倦的想法。持守清凈戒律的人，也是這樣。 就像世尊所說，清凈地持守戒律，就能獲得十種功德。第一，由於持戒的緣故，凡所施為，都不會有錯謬，不生煩惱。
【English Translation】 English version: Opening the gate to good destinies, showing the path to rebirth in heavens, burning the firewood of afflictions, uprooting the source of greed, transforming all sentient beings, enabling them to abandon the bonds of family, so that all can obtain auspiciousness and peace, ultimately transcending the torrent of birth and death, riding the boat of wisdom, reaching the other shore of liberation, gradually and perfectly realizing Bodhi (enlightenment) and Nirvana (extinction). Establishing the great banner of Dharma, subduing all heretics (non-Buddhist sects), causing those who are arrogant and engage in unwholesome actions to generate the Bodhi mind, to be courageous and diligent. Using the nectar of the true Dharma to wash away their thirst and lack. After hearing the Dharma, they practice and learn according to the teachings, accumulate Dharma wealth, gather treasures of merit, abide in supernatural powers, depart from the three realms of existence (desire realm, form realm, formless realm), understand the ultimate truth, and dwell in the state of liberation. Such observance of precepts is praised by all Buddhas. Know that this person is the eye of the world, able to guide sentient beings to a place of peace and security. Also like a bright lamp, able to break through the darkness of ignorance; like pure water, able to wash away the stains of sin; like wonderful medicine, healing the diseases of affliction; like a great physician king, skilled in extracting the arrows of desire; like fertile fields, growing seedlings of merit. Skillful in teaching lazy beings, causing them to generate joy and delight in upholding pure precepts. If someone enjoys engaging in unwholesome deeds, it is like living with an enemy, and they will surely suffer harm; if one relies on the methods of externalist Brahmanas (ancient Indian priests) to seek liberation, they will instead invite disaster. One should rely on the teachings of the Buddhas of the past, using the Kasaya (monk's robe) as a symbol, to seek liberation, so that one can eliminate all unwholesome roots, causing all the armies of Mara (demon) to generate great sorrow and fear. With the power of wisdom, cut off afflictions, obtain great fame, be free from all decline and misfortune, and ultimately accomplish the wonderful path of Bodhi. For example, the wise man Asvaghosa (name of a person), who upheld pure precepts, was skilled in expounding the essentials of the Dharma, and in this life obtained fame, wealth, and benefit, and after death was reborn in the heavens, enjoying supreme blessings, increasing wisdom and all kinds of merit. Know that one who is skilled in upholding pure precepts is like a poor man who obtains a wish-fulfilling vase, and whatever he seeks, he can obtain as desired. One should always be diligent, respectfully guarding the precepts, like serving one's teacher, without thoughts of fatigue or weariness. Such is the one who upholds pure precepts. As the World Honored One said, purely upholding the precepts enables one to obtain ten kinds of merits. First, because of upholding the precepts, whatever one does will be without error and will not generate afflictions.
。心常喜悅。由喜悅故。深心樂法。由樂法故。身得輕安。由輕安故。受勝妙樂。由妙樂故。引生禪定。由得定故。了知實際。了實際故。安住菩提。棄背障染。住無我智。則能永斷微細煩惱。我生已盡。梵行已立。不受後有。向涅盤界。二者由持戒故。所有三業。不造眾罪。遠離惡趣。臨命終時。心無怖畏。所作福業。眾善現前。隨意往生。勝處受樂。三者由持戒故。美名流佈。聞者稱讚。四者由持戒故。睡安覺安。身心無惱。五者由持戒故。常得諸天愛念守護。六者由持戒故。處大眾中。心無怯弱。七者由持戒故。不為非人。伺求其短。八者由持戒故。得諸惡人。視如親族。九者由持戒故。所須無乏。不假希求。常得善人恭敬供養。十者由持戒故。所愿隨心。皆得成就。若欲求生最上種姓。大富長者。婆羅門家。或復求生六慾諸天。乃至色界無色界天。或求離欲阿羅漢果。寂靜解脫。鹹得如意。如是持戒。所獲功德。譬如大海。深廣無邊。若我具足次第宣說。窮未來際。亦不能盡。如向所明。持戒功能。何人曾獲如是勝報。如佛大仙。皆悉成就。從初發心。修持凈戒。乃至獲得三明六通。力無畏等。三十二相。八十種好。美妙分明。圓滿無減。紺發右旋。如蜂黑潤。項[佩-一]圓光。猶如滿月。面貌端嚴。如蓮
【現代漢語翻譯】 現代漢語譯本 內心常常充滿喜悅。因為喜悅的緣故，內心深處喜愛佛法。因為喜愛佛法的緣故，身體得到輕安。因為身體輕安的緣故，感受殊勝美妙的快樂。因為殊勝美妙的快樂的緣故，引發禪定。因為得到禪定的緣故，了知真實的境界。因爲了知真實境界的緣故，安住于菩提（覺悟）。捨棄背離各種障礙和染污，安住于無我之智慧，就能永遠斷除微細的煩惱。我的生死已經終結，清凈的修行已經確立，不再承受後世的輪迴，趨向涅槃（寂滅）的境界。 第二，因為持守戒律的緣故，所有的身、口、意三業，不造作各種罪惡，遠離惡趣。臨命終時，內心沒有恐懼，所作的福德善業，各種善報都會顯現，可以隨意往生到殊勝的地方享受快樂。 第三，因為持守戒律的緣故，美好的名聲流傳開來，聽到的人都稱讚。 第四，因為持守戒律的緣故，睡眠安穩，醒來也安穩，身心沒有煩惱。 第五，因為持守戒律的緣故，常常得到諸天（天神）的愛念和守護。 第六，因為持守戒律的緣故，處在眾人之中，內心沒有怯懦。 第七，因為持守戒律的緣故，不會被非人（鬼神等）伺機尋找缺點。 第八，因為持守戒律的緣故，得到各種惡人，視如親人眷屬。 第九，因為持守戒律的緣故，所需要的物品沒有缺乏，不需要去希求，常常得到善人的恭敬供養。 第十，因為持守戒律的緣故，所希望的都能隨心如意地成就。如果想要投生到最上等的種姓，大富長者的家庭，婆羅門（古印度祭司）的家庭，或者想要投生到六慾諸天（欲界六天的天神），乃至無天（色界天），或者求證脫離慾望的阿羅漢果（斷盡煩惱的聖者），寂靜解脫，都能如願以償。像這樣持守戒律，所獲得的功德，譬如大海，深廣無邊。如果我具足次第地宣說，窮盡未來際，也不能說完。像前面所說明的，持戒的功能，什麼人曾經獲得這樣殊勝的果報呢？只有佛陀這樣的大仙，才能完全成就。從最初發心，修持清凈的戒律，乃至獲得三明六通（三種智慧和六種神通），十力四無畏（佛陀的十種力量和四種無所畏懼的品質）等，三十二相（佛陀的三十二種殊勝的身體特徵），八十種好（佛陀的八十種細微的身體特徵），美妙分明，圓滿沒有減少。頭髮紺青，向右旋轉，像蜜蜂一樣黑潤，脖頸佩戴圓光，猶如滿月，面貌端正莊嚴，如蓮花一般。
【English Translation】 English version The mind is constantly filled with joy. Because of joy, the mind deeply delights in the Dharma (teachings). Because of delighting in the Dharma, the body attains lightness and ease. Because of lightness and ease, one experiences supreme and wonderful bliss. Because of wonderful bliss, it gives rise to meditative concentration. Because of attaining concentration, one understands the true reality. Because of understanding true reality, one dwells in Bodhi (enlightenment), abandoning and turning away from obstacles and defilements, dwelling in the wisdom of no-self, one can then eternally sever subtle afflictions. My birth is exhausted, the pure conduct is established, I will not receive future existence, and I am heading towards the realm of Nirvana (liberation). Secondly, because of upholding the precepts, all three karmas of body, speech, and mind do not create various sins, and one stays away from evil destinies. At the time of death, the mind has no fear, and the meritorious deeds and various good actions that have been done will appear, and one can be reborn at will in a superior place to enjoy happiness. Thirdly, because of upholding the precepts, a good reputation spreads, and those who hear it praise it. Fourthly, because of upholding the precepts, one sleeps peacefully and awakens peacefully, and the body and mind have no afflictions. Fifthly, because of upholding the precepts, one constantly receives the loving thoughts and protection of the Devas (gods). Sixthly, because of upholding the precepts, when in a large gathering, the mind has no timidity. Seventhly, because of upholding the precepts, one is not sought after for shortcomings by non-human beings (ghosts, spirits, etc.). Eighthly, because of upholding the precepts, one is regarded by various evil people as if they were close relatives. Ninthly, because of upholding the precepts, one's needs are not lacking, and one does not need to seek them, and one constantly receives the respectful offerings of good people. Tenthly, because of upholding the precepts, one's wishes are fulfilled as desired. If one wishes to be born into the highest caste, the family of a wealthy elder, the family of a Brahmin (ancient Indian priest), or wishes to be born into the six desire heavens (gods of the desire realm), or even the non-heaven (form realm heaven), or seeks to attain the Arhat fruit (a saint who has extinguished all afflictions) of detachment from desire, peaceful liberation, all can be fulfilled as desired. Like this, the merits gained from upholding the precepts are like the ocean, deep and boundless. If I were to fully and sequentially explain them, even exhausting the future, I could not finish. As explained earlier, what person has ever obtained such a supreme reward from the function of upholding the precepts? Only a great sage like the Buddha can fully accomplish it. From the initial aspiration, cultivating pure precepts, and even attaining the three insights and six supernormal powers (three wisdoms and six supernatural powers), the ten powers and four fearlessnesses (the Buddha's ten powers and four qualities of fearlessness), etc., the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics), the eighty minor marks (the Buddha's eighty minor physical characteristics), beautiful and distinct, complete and without diminution. The hair is dark blue, spirals to the right, as black and lustrous as a bee, the neck is adorned with a halo, like a full moon, and the face is upright and dignified, like a lotus flower.
華敷。形儀挺特。如融金山。雙足平正。妙善安住。身肢圓滿。如尼俱律陀樹。常以愛眼。視諸眾生。凡見佛者。皆蒙利益。方便拔濟。出離惡道。于諸世間。而無與等。故號如來。應供。正遍知。明行足。善逝。世間解。無上士。調御丈夫。天人師。佛世尊。若諸眾生。受持凈戒。則能獲得如上功德。與諸如來。等無有異。善能利樂一切有情。故佈施后。明彼持戒。次第行相。如前已說。汝等比丘。常當一心。樂行施戒。為人顯示。則為具足成就福蓋。
福蓋正行所集經卷第十二
【現代漢語翻譯】 現代漢語譯本：華敷（Huafu），他的形貌儀表挺拔特出，如同熔化的金山一般。雙足平正，微妙而安穩地站立。身軀肢體圓滿，如同尼俱律陀樹（Nigulutuo tree）。他總是以慈愛的目光看待一切眾生。凡是見到佛的人，都能得到利益，佛以善巧方便拔濟他們，使他們脫離惡道。在所有世間，沒有誰能與他相比。因此被稱為如來（Tathagata，意為『如實而來者』），應供（Arhat，意為『值得供養者』），正遍知（Samyak-sambuddha，意為『正等覺者』），明行足（Vidya-charana-sampanna，意為『具有智慧和德行者』），善逝（Sugata，意為『善於逝世者』），世間解（Lokavidu，意為『瞭解世間者』），無上士（Anuttara-purusa-damya-sarathi，意為『無上的調御丈夫』），調御丈夫（Purusa-damya-sarathi，意為『調伏丈夫者』），天人師（Sasta deva-manusyanam，意為『天人和人類的導師』），佛世尊（Buddha-bhagavan，意為『覺悟的世尊』）。如果所有眾生，能夠受持清凈的戒律，就能獲得如上功德，與諸如來沒有差別，善於利益和安樂一切有情眾生。因此在佈施之後，說明持戒，次第的行相，如前面已經說過的那樣。你們這些比丘，應當常常一心一意，喜歡修行佈施和持戒，為人顯示這些道理，就是具足成就了福德的覆蓋。 福蓋正行所集經卷第十二
【English Translation】 English version: Huafu, his form and appearance are outstanding and extraordinary, like a mountain of molten gold. His feet are level and upright, subtly and securely placed. His body and limbs are perfectly rounded, like a Nigulutuo tree (Nigulutuo tree). He always regards all sentient beings with loving eyes. All who see the Buddha receive benefits, and the Buddha skillfully delivers them, freeing them from evil paths. In all the worlds, there is no one comparable to him. Therefore, he is called Tathagata (Tathagata, meaning 'one who comes thus'), Arhat (Arhat, meaning 'worthy of offerings'), Samyak-sambuddha (Samyak-sambuddha, meaning 'perfectly enlightened one'), Vidya-charana-sampanna (Vidya-charana-sampanna, meaning 'endowed with wisdom and conduct'), Sugata (Sugata, meaning 'well-gone'), Lokavidu (Lokavidu, meaning 'understander of the world'), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi, meaning 'unsurpassed tamer of men'), Purusa-damya-sarathi (Purusa-damya-sarathi, meaning 'tamer of men'), Sasta deva-manusyanam (Sasta deva-manusyanam, meaning 'teacher of gods and humans'), Buddha-bhagavan (Buddha-bhagavan, meaning 'the awakened world-honored one'). If all sentient beings can uphold pure precepts, they can obtain the above merits, and there will be no difference between them and the Tathagatas, being able to benefit and bring happiness to all sentient beings. Therefore, after giving, explain the upholding of precepts, the order of practice, as has been said before. You monks should always be of one mind, delight in practicing giving and upholding precepts, and show these principles to others, which is to fully accomplish the covering of blessings. The Twelfth Scroll of the Sutra of the Collection of Righteous Practices of the Blessing Cover