T54n2123_諸經要集
大正藏第 54 冊 No. 2123 諸經要集
No. 2123
諸經要集序
西明寺沙門釋道世集
原夫法身一相。瞻仰異容。正教無偏。說聽殊旨。故師有等雨之況。弟子有異聞之說。良以隨機授與。逐器淺深。至如十二分教之大綱。八萬法門之廣派。龍宮西蓄。未盡懋林之知。像駕東馳。豈窮手葉之誨。是以不游大海。未睹沃日之奇。不仰太山。靡覿干霄之狀。得驪龍之珍。乃驗魚目之非寶。聽黃鐘之節。方知擊缶之為細。故知釋典幽宗。聖凡所尚。寔人天之秘寶。越儒墨之希聲。威振大千。光超巨億。益覃沙界。功逾塵劫。弘濟之術。其大矣哉。但時緣未會。感通有殊。暨晨林變辨。霄夢啟徴。創開白馬之基。漸被赤烏之歲。聖蹟遐感。年逾六百。道俗蒙益。等同一子。慨正像䆮移。沿流末代。凡情闇短。器識昏迷。日有澆醨。教沈道喪。所以彝章訛替。教跡淪湑。文句浩汗。卒難尋覽。故於顯慶年中。讀一切經。隨情逐要。人堪行者。善惡業報。錄出一千。述篇三十。勒成兩帙。冀道俗依行。傳燈有據。敬尋釋典深奧。非淺識之所知。出俗幽微。豈滯惑而能辯良由海大舟輕。山高塵眇。操刀易割。制錦難成。不揆庸識。妄談秘典。輒樹題目。更增愧恧矣。三寶部敬塔
【現代漢語翻譯】 現代漢語譯本 《諸經要集序》
西明寺沙門釋道世 輯
探究那法身，其體性本一，而瞻仰所見卻各異。正法教義本無偏頗，而說法與聽受卻各有旨趣。所以佛陀如普降甘霖，而弟子則有不同領悟。這實在是因為佛陀隨機施教，因材施教，所以接受程度各有深淺。至於那十二分教（Skt: Dvādaśāṅga-buddhavacana，佛教經典分類的十二種方式）的大綱，八萬四千法門（指佛陀所說的無量法門）的廣闊流派，即使龍宮所藏，也未能窮盡那如茂盛森林般的智慧；即使佛陀乘象東來，也難以說完手中樹葉所蘊含的教誨。因此，不遊歷大海，就無法領略太陽躍出海面的壯麗景象；不仰望高山，就無法看到山峰直插雲霄的雄偉氣勢。得到驪龍（傳說中的龍）的寶珠，才能驗證魚目的並非真寶；聆聽黃鐘大呂的音節，方才知道敲擊瓦罐的聲音是多麼微不足道。所以說，佛教經典的幽深宗旨，是聖人凡人都尊崇的，是人天之間最珍貴的寶藏，超越了儒家、墨家的微弱聲響。其威德震動大千世界，其光明超越無數劫數，利益遍及無盡的沙界，功德超過無盡的塵埃。弘揚救濟的法術，是多麼偉大啊！
只是時機因緣尚未成熟，感應溝通各有不同。直到後漢時期，晨星般的智者出現，夢中的啟示顯現徵兆，才開始開創白馬寺（中國第一座佛教寺廟）的基礎，逐漸在三國赤烏年間傳播開來。聖蹟的感應是如此久遠，至今已超過六百年。僧人和俗人都從中受益，如同對待自己的孩子一樣。慨嘆正法、像法逐漸衰微，流傳到末法時代，凡夫的感情變得愚昧短淺，器量見識變得昏聵迷亂，每天都有人摻雜不純正的見解，導致佛教教義衰落，正道淪喪。所以重要的典章制度被錯誤地替代，佛教的遺蹟變得模糊不清，經文語句浩瀚繁雜，難以尋覓查閱。因此，我在顯慶年間，閱讀一切經典，隨順自己的理解，選取其中重要的、人們可以實踐的內容，以及善惡業報的事例，輯錄出一千條，撰寫成三十篇，編成兩卷。希望僧人和俗人能夠依據這些內容修行，使佛法薪火相傳有所依據。恭敬地尋繹佛教經典的深奧之處，不是淺薄的見識所能理解的；領會出世法的幽深微妙，不是滯留于迷惑的人所能分辨的。這好比用小船航行於大海，用微塵堆積于高山。用刀切割容易，織造錦緞卻很難。我不衡量自己的平庸見識，妄自談論秘密經典，隨意擬定題目，更加感到慚愧不安。三寶部，敬塔部。
【English Translation】 English version Preface to the Collection of Essential Teachings from Various Sutras
Compiled by Śramaṇa Śhì Dàoshì of Xīmíng Temple
Originally, the Dharmakāya (Skt: Dharmakāya, the body of the Dharma, the ultimate nature of reality) is of one form, yet its appearance varies in the eyes of those who behold it. The true teachings are without bias, yet the interpretations of those who preach and listen differ. Thus, the teacher is likened to one who bestows rain equally, while the disciples have varying accounts of what they have heard. This is because teachings are imparted according to the capacity of the recipient, with varying depths according to their aptitude. As for the great outline of the Twelve Divisions of the Teachings (Skt: Dvādaśāṅga-buddhavacana, twelve categories of Buddhist scriptures) and the vast branches of the Eighty-four Thousand Dharma Doors (countless teachings of the Buddha), even the treasures stored in the Dragon Palace (mythical palace of the Dragon King) cannot fully encompass the wisdom of the flourishing forest; even the Buddha riding an elephant eastward cannot exhaust the teachings contained in a handful of leaves. Therefore, without traversing the great ocean, one cannot witness the wonder of the sun rising from the waters; without gazing upon the high mountains, one cannot behold their peaks piercing the heavens. Only by obtaining the pearl of the Black Dragon (mythical dragon) can one verify that the eye of a fish is not a true treasure; only by hearing the tones of the Yellow Bell can one know that the sound of striking a clay pot is insignificant. Thus, it is known that the profound principles of the Buddhist scriptures are revered by both sages and ordinary beings, and are the most precious treasures of humans and devas (gods), surpassing the faint echoes of Confucianism and Mohism. Its power shakes the great thousand worlds, its light transcends countless eons, its benefits pervade endless realms, and its merit surpasses countless dust particles. The art of universal salvation is truly great!
However, the conditions were not yet ripe, and the responses varied. It was not until the time of the Later Han Dynasty, when star-like wise men appeared and omens manifested in dreams, that the foundation of the White Horse Temple (the first Buddhist temple in China) was laid, gradually spreading during the Chìwū era of the Three Kingdoms. The influence of these sacred events has been felt for over six hundred years. Monks and laypeople alike have benefited from it, as if they were all children of one family. Alas, the Correct Dharma and Semblance Dharma gradually decline, flowing into the degenerate age. The emotions of ordinary people become ignorant and short-sighted, their capacity and understanding become confused and deluded. Every day, impure views are mixed in, causing the Buddhist teachings to decline and the true path to be lost. Therefore, important institutions are erroneously replaced, the traces of the Buddhist teachings become blurred, and the texts become vast and complex, making them difficult to search and examine. Therefore, during the Xiǎnqìng era, I read all the scriptures, selecting according to my understanding the important and practical teachings, as well as examples of good and bad karmic retribution, compiling one thousand items, writing thirty chapters, and arranging them into two volumes. I hope that monks and laypeople can practice according to these contents, so that the transmission of the Dharma lamp will have a basis. Respectfully exploring the profound depths of the Buddhist scriptures is not something that shallow knowledge can comprehend; understanding the subtle mysteries of the transcendent Dharma is not something that those who are trapped in delusion can discern. This is like sailing a small boat on the great ocean, or piling up dust on a high mountain. Cutting with a knife is easy, but weaving brocade is difficult. Without considering my own mediocre knowledge, I presumptuously discuss secret scriptures and arbitrarily create titles, which only makes me feel more ashamed and uneasy. Section on the Three Jewels, Section on Reverencing Stupas.
部攝念部入道部唄讚部香燈部受請部受齋部破齋部富貴部貧賤部獎導部報恩部放生部興福部擇交部思慎部六度部業因部欲蓋部四生部受報部十惡部詐偽部惰慢部酒肉部占相部地獄部送終部雜要部
諸經要集卷第一
三寶部第一
敬佛篇第一(此別六緣)普敬述意緣念十方佛緣念釋迦佛緣念彌陀佛緣念彌勒佛緣唸佛三昧緣
普敬述意緣第一
夫大聖有平等之相。弟子有稱揚之德。故十方諸佛。同出于淤泥之濁。三身正覺。俱坐于蓮臺之上。隨念何相皆得利益。所謂始從出家終成正覺于其中間。道樹降魔。鹿野說法。相好圓滿光明炳著。身色清凈事等镕金。面貌端嚴猶如滿月。齒同珂雪。發似光螺。目譬青蓮。眉方翠柳。八音響亮。萬相雍容。五眼精明。六通遙飏。懸河寫辯連注投機。圓三點以成身。具五分而為體。帶權實以度物。隨真應以化人。或扇廣大之慈風。灑滂沱之法雨。能使身田被潤。即吐無上之牙。心樹既榮。便茂不凋之葉。不來相而來。不見相而見。為眾生故隨緣應現。十方十億並愿歷侍。三千大千俱得親承。長種福田。廣興供養。吐邪倒之根。拔貪嗔之本。修唸佛之因。感見佛之果矣。
如寶性論云。三寶有六義。故須敬也。一者希有義。如世寶物。貧窮之人所不
【現代漢語翻譯】 現代漢語譯本 部攝（按類別收錄）念部（關於憶念）入道部（關於進入佛道）唄讚部（關於唄唱讚頌）香燈部（關於香和燈供養）受請部（關於接受邀請）受齋部（關於接受齋戒）破齋部（關於破除齋戒）富貴部（關於財富和尊貴）貧賤部（關於貧窮和卑賤）獎導部（關於獎勵和引導）報恩部（關於報答恩情）放生部（關於放生）興福部（關於興建福業）擇交部（關於選擇交往）思慎部（關於思考和謹慎）六度部（關於六波羅蜜）業因部（關於業的起因）欲蓋部（關於五欲之蓋）四生部（關於四種生命形式）受報部（關於接受果報）十惡部（關於十種惡行）詐偽部（關於欺詐和虛偽）惰慢部（關於懈怠和傲慢）酒肉部（關於飲酒和食肉）占相部（關於占卜和相術）地獄部（關於地獄）送終部（關於臨終關懷）雜要部（關於各種重要事項）
諸經要集卷第一
三寶部第一
敬佛篇第一(此別六緣)普敬述意緣念十方佛緣念釋迦佛緣念彌陀佛緣念彌勒佛緣唸佛三昧緣
普敬述意緣第一
大聖具有平等的法相，弟子應當稱揚佛的功德。因此，十方諸佛，都從世俗的污泥中顯現；三身正覺（法身、報身、應身，證悟的三種境界），都安坐于蓮花寶座之上。隨心憶念任何佛的法相，都能獲得利益。從最初出家修行直至最終成就正覺，在這期間，于菩提樹下降伏魔軍，在鹿野苑開始說法，佛的相好莊嚴圓滿，光明照耀顯著，身色清凈如同熔化的黃金，面容端正莊嚴猶如滿月。牙齒潔白如珂雪，頭髮紺青如光亮的螺殼，眼睛清澈如青蓮花，眉毛方正如翠綠的柳葉。八種妙音響亮悅耳，萬種祥瑞之相雍容華貴，五眼（肉眼、天眼、慧眼、法眼、佛眼）精明洞徹，六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）自在無礙。辯才如懸河般傾瀉，連綿不斷，直指人心。圓融三點（法身、報身、應身）而成就佛身，具足五分法身（戒身、定身、慧身、解脫身、解脫知見身）而為佛體。以權巧方便和真實智慧來度化眾生，隨順真如和應化來教化世人。有時扇起廣大的慈悲之風，普降滂沱的甘露法雨，能使眾生的身心田地得到滋潤，從而吐露出無上菩提的種子；心田之樹既然繁榮，便能茂盛不凋謝的智慧之葉。不以『來』的相狀而來，不以『見』的相狀而見，爲了眾生的緣故，隨順因緣而應化顯現。十方十億的眾生都願意親身侍奉諸佛，三千大千世界都能親身承蒙佛的教誨。長久地種植福田，廣泛地興辦供養，剷除邪見顛倒的根本，拔除貪婪嗔恨的根源，修習唸佛的因，感得見佛的果報。
如《寶性論》所說，三寶（佛、法、僧）有六種值得尊敬的意義。一是希有義，如同世間的寶物，是貧窮的人難以得到的。
【English Translation】 English version Collection by Category Section, Mindfulness Section, Entering the Path Section, Hymns and Praises Section, Incense and Lamp Offering Section, Receiving Invitation Section, Receiving Vegetarian Diet Section, Breaking Vegetarian Diet Section, Wealth and Nobility Section, Poverty and Lowliness Section, Encouragement and Guidance Section, Gratitude Section, Life Release Section, Promoting Blessings Section, Choosing Association Section, Thought and Prudence Section, Six Perfections Section, Karma Cause Section, Desire Cover Section, Four Births Section, Receiving Retribution Section, Ten Evils Section, Fraud and Deceit Section, Laziness and Arrogance Section, Wine and Meat Section, Divination Section, Hell Section, Funeral Section, Miscellaneous Essentials Section
Essential Collection of Various Sutras, Volume 1
The First Section: The Three Jewels
Chapter 1: Reverence for the Buddha (This distinguishes six causes) Universal Reverence and Intention Cause, Mindfulness of the Buddhas of the Ten Directions Cause, Mindfulness of Shakyamuni Buddha Cause, Mindfulness of Maitreya Buddha Cause, Mindfulness of Buddha Samadhi Cause
The First Cause: Universal Reverence and Intention
The Great Sage possesses the characteristic of equality. Disciples should praise the virtues of the Buddha. Therefore, all Buddhas of the ten directions emerge from the turbidity of the mud; the Three Bodies of Enlightenment (Dharmakaya, Sambhogakaya, Nirmanakaya), all sit upon the lotus throne. Mindfulness of any aspect will bring benefits. From the initial renunciation to the final attainment of perfect enlightenment, in between, subduing the demons under the Bodhi tree, preaching the Dharma in Deer Park, the physical characteristics are complete and perfect, the light shines brightly, the body color is pure like molten gold, the face is dignified and serene like the full moon. Teeth are like conch snow, hair is like a shining conch shell, eyes are like blue lotuses, eyebrows are square like green willows. The eight sounds are loud and pleasant, the ten thousand appearances are graceful and dignified, the five eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) are clear and bright, the six supernormal powers (heavenly eye, heavenly ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows) are free and unobstructed. Eloquence pours down like a waterfall, continuously and directly hitting the mark. Completing the Buddha's body with the three points (Dharmakaya, Sambhogakaya, Nirmanakaya), possessing the fivefold Dharma body (precept body, samadhi body, wisdom body, liberation body, liberation knowledge and vision body) as the Buddha's essence. Using skillful means and true wisdom to liberate beings, following the true nature and transformation to teach people. Sometimes fanning the great wind of compassion, pouring down torrential rain of Dharma, able to moisten the body and mind of sentient beings, thus sprouting the seed of unsurpassed Bodhi; since the tree of the mind is flourishing, it will grow leaves of wisdom that never wither. Not coming with the appearance of 'coming', not seeing with the appearance of 'seeing', for the sake of sentient beings, responding to conditions and manifesting. Hundreds of millions in the ten directions all wish to personally serve the Buddhas, the three thousand great thousand worlds can all personally receive the Buddha's teachings. Planting fields of blessings for a long time, widely promoting offerings, eradicating the roots of wrong views and inversions, uprooting the roots of greed and hatred, cultivating the cause of mindfulness of the Buddha, and feeling the result of seeing the Buddha.
As the Ratnagotravibhāga (寶性論) says, the Three Jewels (Buddha, Dharma, Sangha) have six meanings that deserve respect. First, the meaning of rarity, like worldly treasures, which are difficult for the poor to obtain.
能得。三寶如是。薄福眾生。百千萬世不能值遇。故名為寶。二者離垢義。如世真寶體無瑕穢。三寶如是。隨離諸漏。故名為寶。三者勢力義。如世珍寶除貧去毒有大勢力。三寶如是。具不思議六神通力。故說為寶。四者莊嚴義。如世珍寶能嚴身首令身姝好。三寶如是。能嚴行人清凈身故。故說為寶。五者最勝義。如世珍寶譬諸物中勝。三寶如是。一切世中最為殊勝。故名為寶。六者不改義。如世真金燒打磨練不能變改。三寶如是。不為世間八法所改。故名為寶。又具六意。故須敬也。一佛能誨示。法是良藥。僧能傳通。皆利益於我。報恩故敬。二末代惡時。傳法不易。請威加護。故須致敬。三為物生信稟承故敬。四示僧尼敬事儀式故敬。五令樂供養法得久住故敬。六為表勝相故敬。故成實論云。三寶最吉祥。故我經初置。
念十方佛緣第二
如觀佛三昧經云。昔過去久遠無量世時。有佛出世。號寶威德上王。時有比丘。與九弟子。往詣佛塔禮拜佛像。見一寶像嚴顯可觀。禮已諦視說偈讚歎。后時命終悉生東方寶威德上王佛國大蓮華中。結跏趺坐忽然化生。
從此已后恒得值佛。于諸佛所凈修梵行。得唸佛三昧海。得三昧已佛為授記。於十方面各得成佛。東方善德佛者則彼師是。其九弟子者。作九
【現代漢語翻譯】 現代漢語譯本： 能得到。三寶（佛、法、僧）就像這樣。福薄的眾生，百千萬世都不能遇到。所以稱為寶。第二是離垢的意義。如同世間的真寶，本體沒有瑕疵污穢。三寶也像這樣，遠離各種煩惱。所以稱為寶。第三是勢力的意義。如同世間的珍寶，能夠消除貧窮，去除毒害，有很大的勢力。三寶也像這樣，具有不可思議的六神通力。所以說為寶。第四是莊嚴的意義。如同世間的珍寶，能夠莊嚴身首，使身體美好。三寶也像這樣，能夠莊嚴修行人清凈的身心。所以說為寶。第五是最殊勝的意義。如同世間的珍寶，比各種事物都殊勝。三寶也像這樣，在一切世間最為殊勝。所以稱為寶。第六是不改變的意義。如同世間的真金，經過燒、打、磨、煉，不能改變。三寶也像這樣，不被世間的八法（利、衰、毀、譽、稱、譏、苦、樂）所改變。所以稱為寶。又具足六種意義，所以必須恭敬。一是佛能教誨開示，法是良藥，僧能傳達流通，都利益於我。爲了報恩所以恭敬。二是末法惡世，傳法不容易，祈請佛力加持守護，所以必須致敬。三是爲了使眾生生起信心，稟受佛法所以恭敬。四是為僧尼示現恭敬奉事的儀式所以恭敬。五是令樂於供養佛法的人，使佛法得以長久住世所以恭敬。六是爲了表示殊勝的相所以恭敬。所以《成實論》說，三寶最吉祥，所以我經文的開頭放置對三寶的禮敬。
念十方佛緣第二
如《觀佛三昧經》所說。過去很久遠無量世的時候，有佛出世，名號為寶威德上王佛（Buddha of Majestic Virtue）。當時有一位比丘（bhiksu，和尚），與九位弟子，前往佛塔禮拜佛像。見到一尊寶像，莊嚴顯赫，令人喜愛觀看。禮拜完畢，仔細觀看，說了偈頌讚嘆。後來命終，都往生到東方寶威德上王佛的佛國，在大蓮花中，結跏趺坐，忽然化生。
從此以後，恒常能夠遇到佛。在諸佛處，清凈地修習梵行。得到唸佛三昧海。得到三昧后，佛為他們授記。在十方世界各自成佛。東方善德佛（Good Virtue Buddha）就是那位比丘，他的九位弟子，成為九位佛。
【English Translation】 English version: It can be attained. The Three Jewels (Buddha, Dharma, Sangha) are like this. Beings with meager blessings cannot encounter them in hundreds of thousands of lifetimes. Therefore, they are called jewels. Second is the meaning of being free from defilement. Just as worldly treasures are flawless and without impurities, so are the Three Jewels, being free from all outflows (of defilements). Therefore, they are called jewels. Third is the meaning of power. Just as worldly treasures can eliminate poverty and remove poison, possessing great power, so are the Three Jewels, possessing inconceivable six supernatural powers. Therefore, they are said to be jewels. Fourth is the meaning of adornment. Just as worldly treasures can adorn the body and head, making the body beautiful, so are the Three Jewels, able to adorn the pure body of the practitioner. Therefore, they are said to be jewels. Fifth is the meaning of being most supreme. Just as worldly treasures are superior among all things, so are the Three Jewels, being the most supreme in all the world. Therefore, they are called jewels. Sixth is the meaning of being unchangeable. Just as worldly gold cannot be altered by burning, beating, grinding, or refining, so are the Three Jewels, not altered by the eight worldly conditions (gain, loss, disgrace, fame, praise, ridicule, suffering, and pleasure). Therefore, they are called jewels. Furthermore, possessing six meanings, they must be revered. First, the Buddha can teach and instruct, the Dharma is good medicine, and the Sangha can transmit and circulate, all benefiting me. To repay their kindness, I revere them. Second, in the evil age of the end of Dharma, transmitting the Dharma is not easy. I pray for the Buddha's power to protect and safeguard, so I must pay respect. Third, to cause beings to generate faith and receive the Dharma, I revere them. Fourth, to demonstrate the proper conduct of reverence and service for monks and nuns, I revere them. Fifth, to enable those who delight in making offerings to the Dharma to allow the Dharma to abide in the world for a long time, I revere them. Sixth, to express the supreme qualities, I revere them. Therefore, the Tattvasiddhi Shastra says, 'The Three Jewels are most auspicious, so I place reverence for them at the beginning of my scripture.'
The Second Chapter on the Conditions for Recalling Buddhas of the Ten Directions
As stated in the Contemplation of Buddha Samadhi Sutra, 'In the past, a long time ago, in immeasurable eons, a Buddha appeared in the world, named Bao Wei De Shang Wang (Buddha of Majestic Virtue). At that time, there was a bhiksu (monk), with nine disciples, who went to a pagoda to worship the Buddha image. They saw a precious image, adorned and magnificent, pleasing to behold. After bowing, they gazed intently and recited verses of praise. Later, when they died, they were all reborn in the eastern Buddha-land of Bao Wei De Shang Wang Buddha, in great lotus flowers, sitting in the lotus position, suddenly appearing by transformation.'
'From then on, they were constantly able to encounter Buddhas. In the presence of all the Buddhas, they purely cultivated Brahma-conduct. They attained the ocean of Buddha-Recollection Samadhi. Having attained Samadhi, the Buddhas bestowed predictions upon them. They each attained Buddhahood in the ten directions. Shan De Buddha (Good Virtue Buddha) of the East was that bhiksu, and his nine disciples became nine Buddhas.'
方佛。謂東南方無優德佛。南方旃檀德佛。西南方寶施佛。西方無量明佛。西北方花德佛。北方相德佛。東北方三乘行佛。上方廣眾德佛。下方明德佛。如是十佛。由因過去禮塔觀像一偈讚歎。今於十方各得成佛。又觀佛三昧經云。昔過去久遠有佛出世。號曰空王。入涅槃後有四比丘。共為同學習佛正法。煩惱覆心。不能堅持佛法寶藏。多不善業當墮惡道。空中有聲語比丘言。空王如來雖復涅槃汝之所犯謂無救者。汝等今可入塔觀像。與佛在世時等無有異。聞空聲已。入塔觀像眉間毫相。即作念言。如來在世。光明色身與此何異。佛大人相愿除我罪。作是語已。如太山崩。五體投地懺悔諸罪。由入佛塔觀像毫相懺悔因緣。后八十億阿僧祇劫不墮惡道。生生常見十方諸佛。于諸佛所受持甚深念佛三昧。得三昧已。為十方佛現前授記。今悉成佛。東方有國。名曰妙喜。佛號阿閦。即第一比丘是。南方有國。名曰歡喜。佛號寶相。即第二比丘是。西方有國。名曰極樂佛號。無量壽。即第三比丘是。北方有國。名蓮華莊嚴。佛號微妙聲。即第四比丘是。以是因緣。行者應當如是愿觀佛也。
又迦葉經云。昔過去久遠阿僧祇劫。有佛出世。號曰光明。入涅槃后。有一菩薩名大精進。年始十六。婆羅門種。端正無比。有一比
【現代漢語翻譯】 現代漢語譯本 方佛（十方佛）。說東南方有優德佛（具有優秀品德的佛）。南方有旃檀德佛（具有旃檀香般品德的佛）。西南方有寶施佛（以珍寶佈施的佛）。西方有無量明佛（具有無量光明的佛）。西北方有花德佛（具有花朵般品德的佛）。北方有相德佛（具有殊勝相好的佛）。東北方有三乘行佛（修習聲聞乘、緣覺乘、菩薩乘的佛）。上方有廣眾德佛（具有廣大功德的佛）。下方有明德佛（具有光明品德的佛）。這十方佛，由於過去禮拜佛塔、觀想佛像，以及用一偈讚歎的因緣，如今在十方各自成佛。 又《觀佛三昧經》中說，過去很久遠的時候，有佛出世，名號為空王佛（以空性為王的佛）。空王佛涅槃后，有四位比丘（出家修行的男子），共同學習佛的正法。但因為煩惱覆蓋內心，不能堅持佛法的寶藏，造作了很多不善的業，應當墮入惡道。這時，空中有聲音對比丘們說：『空王如來雖然已經涅槃，但你們所犯的罪業並非沒有救贖。你們現在可以進入佛塔觀想佛像，這和佛陀在世時沒有任何區別。』 比丘們聽到空中的聲音后，進入佛塔觀想佛像眉間的白毫相。他們立刻生起這樣的念頭：『如來在世時的光明色身，和這佛像有什麼區別呢？愿佛陀的偉大相好消除我的罪業。』說完這些話后，他們像泰山崩塌一樣，五體投地，懺悔各種罪業。由於進入佛塔觀想佛像的白毫相併懺悔的因緣，他們在後來的八十億阿僧祇劫（極長的時間單位）中，不會墮入惡道，生生世世都能見到十方諸佛。在諸佛那裡，他們受持甚深的唸佛三昧（通過唸佛而證得的禪定）。得到三昧后，十方諸佛為他們現前授記（預言未來成佛），如今他們都已成佛。 東方有一個國家，名叫妙喜國，佛號為阿閦佛（不動佛），就是第一位比丘。南方有一個國家，名叫歡喜國，佛號為寶相佛（具有珍寶相的佛），就是第二位比丘。西方有一個國家，名叫極樂國，佛號為無量壽佛（壽命無量的佛），就是第三位比丘。北方有一個國家，名叫蓮華莊嚴國，佛號為微妙聲佛（具有微妙聲音的佛），就是第四位比丘。因為這樣的因緣，修行者應當這樣發願觀想佛。 又《迦葉經》中說，過去很久遠的阿僧祇劫之前，有佛出世，名號為光明佛（具有光明的佛）。光明佛涅槃后，有一位菩薩，名叫大精進（具有大精進力的菩薩），年齡十六歲，是婆羅門種姓（印度教祭司階層），相貌端正無比。有一位比
【English Translation】 English version The Buddhas of the Directions. It is said that in the southeast is Utpala-deva Buddha (Buddha of excellent virtue). In the south is Chandana-deva Buddha (Buddha of sandalwood virtue). In the southwest is Ratna-dana Buddha (Buddha of jewel giving). In the west is Amitabha Buddha (Buddha of immeasurable light). In the northwest is Pushpa-deva Buddha (Buddha of flower virtue). In the north is Samjna-deva Buddha (Buddha of characteristic virtue). In the northeast is Triyana-gami Buddha (Buddha practicing the three vehicles). Above is Vistara-gana-deva Buddha (Buddha of vast multitude virtue). Below is Prabha-deva Buddha (Buddha of bright virtue). These ten Buddhas, due to the past causes of bowing to stupas, contemplating images, and praising with a verse, have now each attained Buddhahood in the ten directions. Moreover, the Sutra of Contemplating the Buddha Samadhi states: 'In the distant past, a Buddha appeared in the world named Kong Wang Buddha (Buddha King of Emptiness). After entering Nirvana, there were four bhikshus (monks) who studied the Buddha's Dharma together. Their minds were covered by afflictions, and they could not uphold the treasure of the Buddha's Dharma. They accumulated many unwholesome karmas and were destined to fall into evil realms. A voice in the sky spoke to the bhikshus, saying, 'Although Tathagata Kong Wang has entered Nirvana, your offenses are not without salvation. You can now enter the stupa and contemplate the image, which is no different from when the Buddha was alive.' Upon hearing the voice in the sky, they entered the stupa and contemplated the white hair-curl between the eyebrows of the image. They immediately thought, 'What is the difference between the luminous body of the Tathagata when he was alive and this image? May the great marks of the Buddha remove my sins.' After saying these words, they prostrated themselves on the ground like a collapsing Mount Tai, repenting of all their sins. Due to the cause of entering the Buddha's stupa, contemplating the hair-curl image, and repenting, they will not fall into evil realms for eighty billion asamkhya kalpas (extremely long periods of time). In every life, they will see the Buddhas of the ten directions. In the presence of the Buddhas, they will receive and uphold the profound Buddha-Recollection Samadhi (meditative concentration attained through Buddha-recollection). After attaining the Samadhi, the Buddhas of the ten directions will appear before them and bestow predictions of their future Buddhahood. Now, they have all become Buddhas. In the east, there is a country named Abhirati, and the Buddha is named Akshobhya (Immovable), who is the first bhikshu. In the south, there is a country named Joyful, and the Buddha is named Ratna-ketu (Jewel Banner), who is the second bhikshu. In the west, there is a country named Sukhavati (Land of Bliss), and the Buddha is named Amitayus (Immeasurable Life), who is the third bhikshu. In the north, there is a country named Lotus Adorned, and the Buddha is named Subtlesvara (Subtle Voice), who is the fourth bhikshu. Because of these causes, practitioners should make such vows and contemplate the Buddha. Furthermore, the Kashyapa Sutra states: 'In the distant past, countless asamkhya kalpas ago, a Buddha appeared in the world named Prabhakara Buddha (Light-Making Buddha). After Prabhakara Buddha entered Nirvana, there was a Bodhisattva named Maha-virya (Great Effort), who was sixteen years old, of the Brahmin caste (priestly class in Hinduism), and incomparably handsome. There was a
丘。于白㲲上畫佛形像。持與精進。精進見像心大歡喜。作如是言。如來形像妙好乃爾。況復佛身。愿我未來亦得成就如是妙身。言已思念。我若在家此身叵得。即啟父母求哀出家。父母答言。我今年老唯汝一子。汝若出家我等當死。子白父母。若不聽我者。我從今日不飲不食不升床坐。亦不言說。作是誓已。一日不食乃至六日。父母知識八萬四千諸婇女等。同時悲泣。禮大精進尋聽出家。既得出家。持像入山取草為座。在畫像前結跏趺坐。一心諦觀此畫像不異如來。如來像者非覺非知。一切諸法亦復如是。無相離相體性空寂。作是觀已。經于日夜。成就五通。具足無量得無礙辯。得普光三昧。具大光明。以凈天眼。見於東方阿僧祇佛。以凈天耳聞佛所說。悉能聽受。滿足七月以智為食。一切諸天散花供養。從山而出來至村落。為人說法。二萬衆生髮菩提心。無量阿僧祇人。住于聲聞緣覺功德。父母親眷。皆住不退無上菩提。佛告迦葉。昔大精進今我身是。由此觀像今得成佛。若有人能學如此觀。未來必當成無上道。
又觀佛三昧經云。昔過去久遠。有佛出世。號釋迦牟尼。滅度之後有一王子。名曰金幢。憍慢邪見不信佛法。有一比丘。名定自在。語王子言。世有佛像眾寶嚴飾。然為可愛。可暫入塔觀佛形像。
【現代漢語翻譯】 現代漢語譯本 丘比丘于白㲲（bái dié，白色細絹）上繪製佛的形像，並交給大精進比丘。大精進比丘見到佛像，心中非常歡喜，心想：『如來的形像已經如此美妙，更何況是如來的真身呢！愿我未來也能成就這樣美妙的身體。』說完，他思念道：『如果我在家，就無法得到這樣的成就。』於是向父母請求出家。父母回答說：『我們年事已高，只有你一個兒子，你如果出家，我們就會死去。』兒子對父母說：『如果你們不答應我，我從今天開始不飲不食，不睡床，也不說話。』立下誓言后，一天不吃東西，乃至六天。父母、親友以及八萬四千名婇女等，同時悲傷哭泣，向大精進比丘禮拜，請求他出家。既然已經出家，他拿著佛像進入山中，用草結成座位，在畫像前結跏趺坐，一心一意地觀察這幅畫像，認為它與如來沒有區別。如來的畫像沒有覺知，一切諸法也是如此，沒有相狀，遠離相狀，體性空寂。這樣觀想后，經過日夜，成就五神通，具足無量辯才，得到無礙辯才，得到普光三昧（pǔ guāng sān mèi，一種禪定），具足大光明。以清凈的天眼，見到東方無數的佛，以清凈的天耳，聽到佛所說的話，全部都能聽受。滿足七個月，以智慧為食。一切諸天散花供養。從山中出來，來到村落，為人說法，兩萬眾生髮起菩提心。無數人安住于聲聞（shēng wén，聽聞佛陀教誨而證悟的修行者）、緣覺（yuán jué，通過觀察因緣而自我覺悟的修行者）的功德。父母親眷，都安住于不退轉的無上菩提（wú shàng pú tí，最高的覺悟）。佛告訴迦葉（jiā yè，佛陀的弟子）：『過去的大精進比丘就是我的前身。因為觀像的緣故，今產生就佛果。如果有人能夠學習這樣的觀想，未來必定能夠成就無上道。』 又《觀佛三昧經》（guān fó sān mèi jīng）中說：過去很久以前，有佛出世，名為釋迦牟尼（shì jiā móu ní，佛教的創始人）。佛滅度后，有一位王子，名叫金幢（jīn chuáng），他傲慢邪見，不相信佛法。有一位比丘，名叫定自在（dìng zì zài），對比丘王子說：『世間有佛像，用各種珍寶裝飾，非常可愛，可以暫時進入佛塔觀看佛的形像。』
【English Translation】 English version Bhikkhu drew the image of the Buddha on white silk (bái dié, white fine silk) and gave it to Great Diligence Bhikkhu. Great Diligence Bhikkhu, seeing the image, was overjoyed and thought: 'The image of the Tathagata is already so wonderful, how much more so is the true body of the Tathagata! May I also attain such a wonderful body in the future.' After saying this, he contemplated: 'If I remain at home, I will not be able to attain such an achievement.' So he begged his parents to allow him to leave home. His parents replied: 'We are old and have only you as our son. If you leave home, we will die.' The son said to his parents: 'If you do not agree, I will neither drink nor eat, nor sleep on a bed, nor speak from today onwards.' After making this vow, he did not eat for one day, and then for six days. His parents, relatives, and eighty-four thousand consorts all wept sadly and bowed to Great Diligence Bhikkhu, begging him to leave home. Having left home, he took the image of the Buddha into the mountains, made a seat of grass, and sat in the lotus position in front of the image, single-mindedly contemplating this image, considering it to be no different from the Tathagata. The image of the Tathagata has no awareness, and all dharmas are also like this, without characteristics, apart from characteristics, and empty in nature. After contemplating in this way, day and night, he attained the five supernormal powers, possessed immeasurable eloquence, attained unobstructed eloquence, attained the Samadhi of Universal Light (pǔ guāng sān mèi, a type of meditation), and possessed great light. With pure heavenly eyes, he saw countless Buddhas in the east, and with pure heavenly ears, he heard what the Buddhas said, and was able to receive it all. After seven months, he nourished himself with wisdom. All the devas scattered flowers in offering. He came out of the mountains and went to the villages, preaching the Dharma to the people, and twenty thousand beings aroused the Bodhi mind. Countless beings dwelt in the merits of Sravakas (shēng wén, practitioners who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (yuán jué, practitioners who attain self-enlightenment by observing conditions). His parents and relatives all dwelt in the irreversible supreme Bodhi (wú shàng pú tí, the highest enlightenment). The Buddha told Kasyapa (jiā yè, the Buddha's disciple): 'The Great Diligence Bhikkhu of the past is my present self. Because of contemplating the image, I have now attained Buddhahood. If anyone can learn this kind of contemplation, they will surely attain the unsurpassed path in the future.' Furthermore, the Sutra of the Samadhi of Visualizing the Buddha (guān fó sān mèi jīng) says: In the distant past, a Buddha appeared in the world named Sakyamuni (shì jiā móu ní, the founder of Buddhism). After the Buddha passed away, there was a prince named Golden Banner (jīn chuáng), who was arrogant and held wrong views, and did not believe in the Buddha's Dharma. There was a Bhikkhu named Steadfast Freedom (dìng zì zài), who said to the prince: 'There are images of the Buddha in the world, adorned with various treasures, which are very lovely. You can temporarily enter the pagoda to view the image of the Buddha.'
王子即隨共入塔中。見像相好白比丘言。佛像端嚴猶尚如此。況佛真身。比丘告言。汝今見像不能禮者。應當合掌稱南無佛。是時王子即便合掌稱南無佛。還宮繫念塔中像故。即於後夜夢見佛像。夢已歡喜舍離邪見歸依三寶。由一入塔稱佛善根。命終得值九百萬億那由他佛。于諸佛所逮得甚深念佛三昧。得三昧故。諸佛現前為其授記。從是已來經于百萬阿僧祇劫。不墮惡道。乃至今日獲得甚深首楞嚴定。昔王子者。今財首菩薩是。以是因緣。智者應當如是學唸佛也。又法華經偈云。
若人散亂心 入于塔廟中 一稱南無佛 皆以成佛道
又譬喻經云。昔有國王。殺父自立。有阿羅漢。知此國王不久命終。計其餘命不過七日。若命終后必墮阿鼻地獄一劫受苦。此阿羅漢尋往化之。勸教至心稱南無佛。七日莫絕。臨去重告慎莫忘此。王便叉手一心稱說晝夜不廢。至七日頭便即命終。魂神趣向阿鼻地獄。乘前唸佛至地獄門。知是地獄。即便大聲稱南無佛。獄中罪人聞稱佛聲。皆共一時稱南無佛。地獄猛火即時化滅。一切罪人皆得解脫。出生人中。后阿羅漢重為說法。得須陀洹。以是因緣。稱佛名號所獲功德。無量無邊不可為喻。
念釋迦佛緣第三
又觀佛三昧經云。昔佛在世時。佛為父王及諸
【現代漢語翻譯】 現代漢語譯本 王子於是跟隨進入塔中，見到佛像相好莊嚴，（王子）對白比丘說：『佛像的相貌都如此端莊美好，更何況佛的真身呢？』比丘告訴（王子）說：『你現在見到佛像不能禮拜，也應當合掌稱念「南無佛」（皈依佛）。』當時王子就合掌稱念「南無佛」。回到宮中，心中仍然思念塔中的佛像，於是在後半夜夢見佛像。夢醒后歡喜不已，捨棄邪見，皈依三寶。由於一次進入佛塔稱念佛號的善根，（王子）命終后得遇九百萬億那由他（極大數目）的佛。在諸佛處獲得甚深的唸佛三昧（專注的禪定狀態）。因為得到三昧的緣故，諸佛現身為其授記（預言成佛）。從此以後，經過百萬阿僧祇劫（極長的時間），不墮入惡道。乃至今日，獲得甚深的首楞嚴定（一種高級禪定）。過去的王子，就是現在的財首菩薩。因為這個因緣，有智慧的人應當這樣學習唸佛。 又《法華經》的偈頌說： 『如果有人心散亂，進入佛塔寺廟中，只要稱念一聲「南無佛」，都能以此成就佛道。』 又《譬喻經》中說：過去有一位國王，弒父篡位。有一位阿羅漢（已證得涅槃的聖人）知道這位國王不久將要命終，推算他剩餘的壽命不過七天。如果命終之後必定墮入阿鼻地獄（最底層的地獄）遭受一劫（極長的時間）的苦難。這位阿羅漢於是前去教化他，勸導他至誠懇切地稱念「南無佛」，七天不要間斷。臨走時再次告誡他千萬不要忘記。國王便叉手合掌，一心稱念，晝夜不停。到第七天頭上便即命終。魂神趨向阿鼻地獄。憑藉之前唸佛的功德，到達地獄門口，知道這裡是地獄，便大聲稱念「南無佛」。地獄中的罪人聽到稱念佛號的聲音，都一起同時稱念「南無佛」。地獄中的猛火立刻化為熄滅，一切罪人都得到解脫，轉生到人間。後來阿羅漢再次為他們說法，（他們）證得須陀洹果（小乘初果）。因為這個因緣，稱念佛的名號所獲得的功德，無量無邊，無法比喻。 念釋迦牟尼佛的因緣第三 又《觀佛三昧經》中說：過去佛在世的時候，佛為父王及諸
【English Translation】 English version The prince then followed and entered the stupa. Seeing the auspicious marks of the Buddha image, the prince said to the white-robed Bhikshu (monk): 'The appearance of the Buddha image is already so dignified and beautiful, how much more so the true body of the Buddha?' The Bhikshu told him: 'If you cannot prostrate before the image now, you should at least join your palms and recite 'Namo Buddha' (Homage to the Buddha).' At that time, the prince immediately joined his palms and recited 'Namo Buddha.' After returning to the palace, he constantly thought of the image in the stupa, and in the latter part of the night, he dreamed of the Buddha image. After waking from the dream, he was overjoyed, abandoned his wrong views, and took refuge in the Three Jewels (Buddha, Dharma, Sangha). Because of the good roots from entering the stupa once and reciting the Buddha's name, after his life ended, he encountered nine million nayuta (extremely large number) of Buddhas. In the presence of these Buddhas, he attained the profound Samadhi (state of meditative concentration) of Buddha-Recollection. Because of attaining this Samadhi, the Buddhas appeared before him and bestowed a prophecy of Buddhahood upon him. From then on, after passing through millions of asamkhya kalpas (immeasurably long periods of time), he did not fall into the evil realms. Even to this day, he has attained the profound Shurangama Samadhi (a high level of meditative concentration). The prince of the past is now the Bodhisattva Wealth Leader. Because of this cause and condition, wise people should learn to practice Buddha-Recollection in this way. Furthermore, the verse in the Lotus Sutra says: 'If a person with a scattered mind enters a stupa or temple, even reciting 'Namo Buddha' once, all will attain the Buddha Way.' Moreover, the Parable Sutra says: In the past, there was a king who killed his father and established himself as king. An Arhat (one who has attained Nirvana) knew that this king would soon die, calculating that his remaining lifespan was no more than seven days. If he died, he would surely fall into Avici Hell (the lowest level of hell) and suffer for one kalpa (an extremely long period of time). This Arhat then went to transform him, exhorting him to sincerely recite 'Namo Buddha' without interruption for seven days. Before leaving, he repeatedly warned him not to forget this. The king then joined his palms and recited wholeheartedly, day and night without ceasing. On the seventh day, he died. His spirit headed towards Avici Hell. Relying on the merit of his previous Buddha-Recollection, he arrived at the gate of hell, knowing that this was hell, he loudly recited 'Namo Buddha.' The prisoners in hell, hearing the sound of the Buddha's name, all recited 'Namo Buddha' together at the same time. The fierce fires of hell immediately extinguished, and all the prisoners were liberated and reborn in the human realm. Later, the Arhat again preached the Dharma to them, and they attained the state of Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism). Because of this cause and condition, the merit gained from reciting the Buddha's name is immeasurable and boundless, beyond comparison. The Third Section on Recalling Shakyamuni Buddha Furthermore, the Sutra on the Samadhi of Visualizing the Buddha says: In the past, when the Buddha was in the world, the Buddha for his father, the King, and all
大眾。說觀佛三昧經。佛有三十二相八十種好。身真金色光明無量。時座下有五百釋子。以罪障故。見佛色身猶如灰人羸婆羅門。見已號哭自拔頭髮。舉身投地鼻中血出。佛安慰曰。汝勿號哭。吾為汝說。過去有佛名毗婆尸。入涅槃后。于像法中有一長者。名曰月德。有五百弟子。聰明多智無不貫練。其父長者信敬三寶。常為諸子說佛法義。諸子邪見都無信心。后時諸子同遇重病。父到兒前泣淚合掌。語諸子言。汝等邪見不信佛法。今無常刀切割汝身。為何所怙。有佛世尊名毗婆尸。汝可稱名。諸子聞已。敬父言故。稱南無佛。復教稱法及稱僧名。稱已命終。由稱佛故生四天王天。天上壽盡。以前邪見還墮地獄。獄卒羅剎。以熱鐵叉刺壞其眼。受是苦時憶父教稱念佛因緣。從地獄出來生人中。貧窮下賤。后式棄佛出。亦得值遇。但聞佛名不睹佛形。后隨葉佛。拘樓秦佛。拘那含佛迦葉佛。亦皆聞名不見其形。以聞如是六佛名故。今得與我同生釋種。我身端嚴如閻浮金。汝見灰色羸婆羅門皆由前世邪見故爾。汝今可稱過去佛名。並稱汝父。亦稱我名及彌勒佛。稱已作禮。及向大眾大德眾僧。五體投地。發露懺悔邪見之罪。諸人受教懺悔訖已。見佛金色如須彌山。見已白佛。我今見佛三十二相八十種好無量光明。作是語已
【現代漢語翻譯】 現代漢語譯本：大眾（指在場的所有人）。（佛）說《觀佛三昧經》。佛有三十二相（佛陀所具有的三十二種殊勝的身體特徵），八十種好（佛陀身上八十種細微而美好的特徵），身真金色，光明無量。當時座下有五百釋子（釋迦牟尼佛的弟子），因為罪業障礙的緣故，看見佛的色身好像灰色的、瘦弱的婆羅門（古印度僧侶）。看見后號啕大哭，自己拔頭髮，全身撲倒在地，鼻子里流出血。佛安慰他們說：『你們不要號哭。我為你們說（其中的因緣）。過去有佛名叫毗婆尸（過去七佛之一），入涅槃（佛教術語，指圓寂）后，在像法（佛法衰微時期）中有一位長者（富有的居士）名叫月德，有五百個弟子，聰明多智，沒有不精通的。他的父親，這位長者，信敬三寶（佛、法、僧），常常為他的兒子們說佛法的意義。這些兒子有邪見，都沒有信心。後來這些兒子一同得了重病，父親到兒子們面前，哭著流淚，合起手掌，對兒子們說：『你們有邪見，不相信佛法，現在無常（佛教術語，指世事變化迅速）的刀切割你們的身體，你們依靠什麼呢？有佛世尊名叫毗婆尸，你們可以稱念他的名號。』兒子們聽了，因為尊敬父親的緣故，稱念『南無佛』（皈依佛）。父親又教他們稱念法（佛法）以及稱念僧（僧侶）的名號。稱念完畢后就去世了。由於稱念佛的緣故，（他們）生到四天王天（佛教的欲界第一層天）。在天上壽命終結后，因為以前的邪見，又墮入地獄。獄卒羅剎（惡鬼），用熱的鐵叉刺壞他們的眼睛。承受這種痛苦的時候，回憶起父親教導他們稱念佛的因緣，從地獄出來，生到人間，貧窮下賤。後來式棄佛（過去七佛之一）出世，他們也能夠遇到。但是隻聽見佛的名號，沒有看見佛的形像。後來跟隨毗舍浮佛（過去七佛之一），拘樓孫佛（過去七佛之一），拘那含牟尼佛（過去七佛之一），迦葉佛（過去七佛之一），也都是隻聽見名號，沒有看見他們的形像。因為聽見這六尊佛的名號的緣故，現在能夠與我一同生在釋迦種姓（釋迦族）。我的身體端正莊嚴，像閻浮金（一種金子的名稱）。你們看見灰色的、瘦弱的婆羅門，都是由於前世邪見的緣故。你們現在可以稱念過去諸佛的名號，並且稱念你們父親的名號，也稱念我的名號以及彌勒佛（未來佛）的名號。稱念完畢后，向大眾、大德眾僧（德高望重的僧侶）作禮，五體投地（佛教的一種禮拜方式），發露懺悔邪見的罪過。』這些人接受教誨，懺悔完畢后，看見佛的金色身像須彌山（佛教中的一座山）一樣。看見后稟告佛說：『我們現在看見佛的三十二相，八十種好，無量的光明。』說完這些話后，……』 English version: The assembly (referring to everyone present). (The Buddha) spoke the Sutra of Contemplating the Buddha Samadhi. The Buddha has thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), eighty minor marks (eighty subtle and beautiful features on the Buddha's body), a body of true golden color, and immeasurable light. At that time, there were five hundred Shakyans (disciples of Shakyamuni Buddha) sitting below, who, due to the obstruction of their sins, saw the Buddha's physical body as a gray, emaciated Brahmin (ancient Indian priest). Upon seeing this, they wailed and tore out their hair, throwing themselves to the ground, blood flowing from their noses. The Buddha comforted them, saying, 'Do not weep. I will tell you (the reason for this). In the past, there was a Buddha named Vipashyin (one of the past seven Buddhas), who, after entering Nirvana (Buddhist term for passing away), during the semblance dharma (the period of decline of the Dharma), there was a elder (wealthy layperson) named Moon Virtue, who had five hundred disciples, intelligent and wise, all of whom were well-versed. His father, this elder, had faith and reverence for the Three Jewels (Buddha, Dharma, Sangha), and often spoke to his sons about the meaning of the Buddha's teachings. These sons had wrong views and no faith. Later, these sons all fell seriously ill, and the father came before his sons, weeping and shedding tears, joining his palms together, and said to his sons, 'You have wrong views and do not believe in the Buddha's teachings. Now the knife of impermanence (Buddhist term for the rapid changes of the world) is cutting your bodies. What do you rely on? There is a World Honored One named Vipashyin Buddha. You can recite his name.' The sons listened, and out of respect for their father, recited 'Namo Buddha' (Homage to the Buddha). The father then taught them to recite the Dharma (Buddha's teachings) and the names of the Sangha (monks). After reciting, they passed away. Because of reciting the Buddha's name, (they) were born in the Heaven of the Four Heavenly Kings (the first heaven of the desire realm in Buddhism). After their lifespan in heaven ended, due to their previous wrong views, they fell into hell again. The hell guard Rakshasa (evil spirit) pierced their eyes with hot iron forks. While enduring this suffering, they remembered their father's teaching to recite the Buddha's name, and emerged from hell, reborn into the human realm, poor and lowly. Later, when Sikhin Buddha (one of the past seven Buddhas) appeared in the world, they were also able to encounter him. However, they only heard the Buddha's name and did not see the Buddha's form. Later, they followed Vishvabhu Buddha (one of the past seven Buddhas), Krakucchanda Buddha (one of the past seven Buddhas), Kanakamuni Buddha (one of the past seven Buddhas), and Kashyapa Buddha (one of the past seven Buddhas), all of whom only heard their names and did not see their forms. Because they heard the names of these six Buddhas, they are now able to be born in the Shakya lineage (Shakya clan) with me. My body is upright and dignified, like Jambudvipa gold (a type of gold). Your seeing the gray, emaciated Brahmin is all due to the wrong views of your previous lives. You can now recite the names of the Buddhas of the past, and also recite the name of your father, and also recite my name and the name of Maitreya Buddha (the future Buddha). After reciting, pay homage to the assembly, the virtuous Sangha (highly virtuous monks), prostrate yourselves with five limbs touching the ground (a Buddhist form of worship), and confess and repent of the sins of wrong views.' After these people received the teachings and finished repenting, they saw the Buddha's golden body like Mount Sumeru (a mountain in Buddhism). After seeing this, they reported to the Buddha, saying, 'We now see the Buddha's thirty-two marks, eighty minor marks, and immeasurable light.' After saying these words, ...'
【English Translation】 The assembly. Said the Sutra of Contemplating the Buddha Samadhi. The Buddha has thirty-two marks and eighty minor marks. The body is true golden color and the light is immeasurable. At that time, there were five hundred Shakyans sitting below. Because of the obstruction of sins, they saw the Buddha's physical body as a gray, emaciated Brahmin. After seeing this, they wailed and tore out their hair. They threw themselves to the ground and blood came out of their noses. The Buddha comforted them, saying, 'Do not wail. I will tell you. In the past, there was a Buddha named Vipashyin. After entering Nirvana, during the Dharma-resemblance Age, there was an elder named Moon Virtue. He had five hundred disciples who were intelligent and wise, and all were well-versed. His father, the elder, had faith and reverence for the Three Jewels. He often told his sons about the meaning of the Buddha's Dharma. The sons had wrong views and no faith at all. Later, the sons all suffered from serious illnesses. The father came before his sons, weeping and joining his palms. He said to his sons, 'You have wrong views and do not believe in the Buddha's Dharma. Now the knife of impermanence is cutting your bodies. What do you rely on? There is a World Honored One named Vipashyin Buddha. You can recite his name.' After hearing this, the sons, out of respect for their father, recited 'Namo Buddha'. He also taught them to recite the Dharma and the names of the Sangha. After reciting, they died. Because of reciting the Buddha's name, they were born in the Heaven of the Four Heavenly Kings. When their lifespan in heaven ended, they fell into hell again because of their previous wrong views. The hell guards, Rakshasas, pierced their eyes with hot iron forks. While enduring this suffering, they remembered their father's teaching to recite the Buddha's name and the causes and conditions. They came out of hell and were born among humans, poor and lowly. Later, when Sikhin Buddha appeared, they were also able to encounter him. But they only heard the Buddha's name and did not see his form. Later, they followed Vishvabhu Buddha, Krakucchanda Buddha, Kanakamuni Buddha, and Kashyapa Buddha. They all heard their names but did not see their forms. Because they heard the names of these six Buddhas, they are now able to be born in the Shakya clan with me. My body is upright and dignified like Jambudvipa gold. You see the gray, emaciated Brahmin all because of the wrong views of your previous lives. You can now recite the names of the Buddhas of the past, and also recite the name of your father, and also recite my name and Maitreya Buddha. After reciting, pay homage and prostrate yourselves with five limbs touching the ground to the assembly, the virtuous Sangha, and confess and repent of the sins of wrong views.' After these people received the teachings and finished repenting, they saw the Buddha's golden color like Mount Sumeru. After seeing this, they reported to the Buddha, 'We now see the Buddha's thirty-two marks, eighty minor marks, and immeasurable light.' After saying these words...
得須陀洹。求佛出家得阿羅漢。三明六通具八解脫。佛告比丘。我滅度后。若稱我名南無諸佛。所獲福德無量無邊。
又大悲經云。佛告阿難。汝觀如來在路行時。能令大地高處令下。下處令高。高下諸處悉得平正。如來過後地輒還復一切樹林傾側向佛。樹神現身低頭禮拜。如來過後樹輒還復。一切丘陵坑坎。屏廁臭穢。叢林瓦礫。皆悉掃除。平生清凈。馨香芬烈眾華布地。如來足履蹈上而過。無情諸物尚皆傾側。何況有情而不加敬何以故。我本修行菩薩行時。於一切人所無不傾側謙下禮敬。以是善業得成佛已。有情無情。如來行時。無不傾側低頭禮拜。我本曾以清凈微妙稱意資產。至心自手施諸眾生。以是業報。如來行時大地平正。掃灑清凈又無瓦礫我于無量諸賢聖所。在路行時。曾與掃治道路泥治房舍。我以平等心無高下掃治令凈。於一切時常求菩提利益眾生。以是善根。若佛如來在在處處。行來路首自然清凈。地平如掌。乃至須彌山王高八萬四千由旬。在大海中亦深爾許。及鐵圍山高十六萬八千由旬。亦是金剛堅固。佛涅槃時。無不傾側低頭禮敬。若欲遠避不傾側者。亦無是處。
又普曜經云。由如來過去心凈離著不害眾生故。所行之處。腳足不污。蟲蟻不損。
又處處經云。如來行時不著
【現代漢語翻譯】 現代漢語譯本 得須陀洹（梵文Srotāpanna的音譯，意為入流者，佛教修行第一果位）。求佛出家得阿羅漢（梵文Arhat的音譯，意為應供，佛教修行最高果位）。具足三明（宿命明、天眼明、漏盡明）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想解脫）。佛告訴比丘（佛教出家男眾）：我滅度（佛教術語，指佛或阿羅漢去世）后，如果稱念我的名號「南無諸佛（向一切佛陀致敬）」，所獲得的福德無量無邊。
又《大悲經》中說，佛告訴阿難（佛陀的十大弟子之一）：你觀察如來在路上行走時，能使大地高的地方降低，低的地方升高，所有高低不平的地方都變得平坦正直。如來走過後，地面隨即恢復原狀，所有的樹林都傾斜向佛，樹神現身低頭禮拜。如來走過後，樹木隨即恢復原狀。所有的丘陵、坑洼、屏廁臭穢之處、叢林瓦礫，都被掃除乾淨，變得平整清凈，馨香芬芳，鮮花鋪滿地面。如來的足跡踏過，無情的物體尚且傾斜，何況有情的眾生而不加以尊敬呢？為什麼呢？因為我過去修行菩薩行（佛教修行的一個階段）時，對於一切人都謙遜恭敬。因為這個善業，成就佛果后，有情無情之物，在如來行走時，無不傾斜低頭禮拜。我過去曾以清凈微妙稱心如意的資財，至誠親手佈施給眾生。因為這個業報，如來行走時大地平整，掃灑清凈，沒有瓦礫。我于無量賢聖之處，在路上行走時，曾經一起掃除道路，用泥土修治房舍。我以平等心，沒有高低貴賤之分，掃除修治使之乾淨。在一切時常求菩提（覺悟）利益眾生。因為這個善根，佛如來在任何地方行走，道路自然清凈，地面平坦如掌。乃至須彌山王（佛教宇宙觀中的山名），高八萬四千由旬（長度單位），在大海中也深達如此，以及鐵圍山（佛教宇宙觀中的山名）高十六萬八千由旬，也是金剛堅固。佛涅槃時，無不傾斜低頭禮敬。如果想要遠離而不傾斜，也是沒有地方的。
又《普曜經》中說，由於如來過去心凈，遠離執著，不傷害眾生，所以所行走的地方，腳足不會沾染污垢，蟲蟻不會受到損傷。
又《處處經》中說，如來行走時不會沾染。
【English Translation】 English version One attains Srotāpanna (stream-enterer, the first stage of enlightenment in Buddhism). Seeking ordination from the Buddha, one attains Arhat (worthy one, the highest stage of enlightenment in Buddhism). Possessing the three insights (knowledge of past lives, divine eye, extinction of outflows), six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, extinction of outflows), and eight liberations (liberation through contemplating external forms while having internal forms, liberation through contemplating external forms while having no internal forms, liberation through purification, dwelling in the realization of emptiness, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the cessation of perception and feeling). The Buddha told the Bhikshus (Buddhist monks): After my Parinirvana (the passing away of a Buddha or Arhat), if one recites my name 'Namo Buddhas (Homage to all Buddhas)', the merit obtained will be immeasurable and boundless.
Furthermore, the Great Compassion Sutra states: The Buddha told Ananda (one of the Buddha's ten principal disciples): Observe how when the Tathagata (another name for the Buddha) walks on the road, he can cause the high places of the earth to become low, and the low places to become high, so that all the uneven places become level and straight. After the Tathagata passes, the ground immediately returns to its original state, and all the forests lean towards the Buddha, and the tree spirits appear and bow their heads in reverence. After the Tathagata passes, the trees immediately return to their original state. All the hills, pits, latrines, foul places, thickets, and rubble are all swept away, becoming level, clean, fragrant, and covered with flowers. When the Tathagata's feet step upon them and pass, even inanimate objects incline, how much more so should sentient beings not show respect? Why? Because when I practiced the Bodhisattva path (a stage of Buddhist practice) in the past, I was always humble and respectful to everyone. Because of this good karma, after attaining Buddhahood, both sentient and insentient beings, when the Tathagata walks, all incline and bow their heads in reverence. I once used pure, subtle, and wish-fulfilling wealth to sincerely and personally give to all beings. Because of this karmic reward, when the Tathagata walks, the earth is level, swept clean, and without rubble. In the presence of countless virtuous sages, when walking on the road, I used to sweep and clean the roads and repair houses with mud. With an equal mind, without high or low distinctions, I swept and cleaned them. At all times, I constantly sought Bodhi (enlightenment) and benefited sentient beings. Because of this good root, wherever the Buddha Tathagata walks, the road naturally becomes clean, and the ground is as flat as a palm. Even Mount Sumeru (a mountain in Buddhist cosmology), which is eighty-four thousand yojanas (a unit of distance) high, is also that deep in the great ocean, and Mount Chakravada (a mountain in Buddhist cosmology), which is one hundred and sixty-eight thousand yojanas high, is also as firm as diamond. At the time of the Buddha's Nirvana, all incline and bow their heads in reverence. If one wishes to avoid inclining, there is no place to do so.
Furthermore, the Puyao Sutra states: Because the Tathagata's past mind was pure, free from attachment, and did not harm sentient beings, the places he walks are such that his feet do not become soiled, and insects are not harmed.
Furthermore, the Chuchu Sutra states: When the Tathagata walks, he does not become soiled.
履。有三因緣。一使行者少欲。二現足下輪相。三令人見之歡喜。佛行足去地四寸。有三因緣。一見地有蟲蟻故。二地有生草故。三現神足故。亦欲令人意正。佛行地高下皆平。有三因緣。一本行四等心。欲令一切安隱。地在水上。水中有神。蟲蟻一切值佛足下。皆安隱同心立意。是故卑者為高。高者為卑。二諸天鬼神行福為佛除地故。高下為平。三佛為菩薩時通利道徑橋樑度人故。從是得福故高下平正。欲令人意亦爾。又智度論云。世尊身好細薄皮相。塵土不著身。如蓮華葉不受塵水。若菩薩在乾土山中經行土不著足隨嵐風來吹破土山令散為塵。乃至一塵不著佛身。若菩薩舉食著口中。是時咽喉邊兩處。流注甘露和合諸味。是味清凈。故名味中得上味。又增一阿含經云。無恭敬心於佛者。當生龍蛇中。以過去從中來。今猶無敬。多睡癡也。
又四分律說偈云。
有敬長老者 是人能護法 現世得名譽 將來生善道
念彌陀佛緣第四
問曰。何名凈土。答曰。世界皎潔。目之為凈。即凈所居。名之為土。故攝論云。所居之土無於五濁。如頗梨柯等。名清凈土。法華論云。無煩惱眾生住處。名為凈土。凈土不同有其四種。一法性土。以真如為體故。梁攝論云。以蓮華王為凈土所依譬。法界
【現代漢語翻譯】 現代漢語譯本 行走有三種因緣：一是使修行者減少慾望；二是顯現足下的輪相；三是使人見到心生歡喜。佛行走時，腳離開地面四寸，有三種因緣：一是看到地上有蟲蟻；二是地上有生長的草；三是顯現神足。也想使人的心意端正。佛行走時，無論地面高低都一樣平坦，有三種因緣：一是根本上修行四等心（四無量心，即慈、悲、喜、舍），想讓一切眾生都安穩。地在水上，水中有神，蟲蟻一切眾生遇到佛的足下，都安穩同心立意。因此卑下的變為高上的，高上的變為卑下的。二是諸天鬼神行福為佛清除地面，所以高低變為平坦。三是佛作為菩薩時，疏通道路，架設橋樑，救度眾人，因此得到福報，所以高低平正。想使人的心意也如此。另外，《智度論》說，世尊的身體美好，有細薄皮相，塵土不會沾染身體，就像蓮花葉子不沾染塵土和水一樣。如果菩薩在乾燥的土山中經行，土不會沾染腳，隨著嵐風吹來，吹破土山，使之散為塵土，乃至一粒塵土都不會沾染佛身。如果菩薩舉起食物放到口中，這時咽喉邊兩處，流出甘露，和合各種味道，這味道清凈，所以稱為味道中的上味。另外，《增一阿含經》說，對佛沒有恭敬心的人，應當生在龍蛇中，因為過去就是這樣來的，現在仍然沒有恭敬心，多是昏睡愚癡。
另外，《四分律》說偈語：
恭敬長老的人，這個人能守護佛法，現世得到名譽，將來生在善道。
念彌陀佛緣第四
問：什麼叫凈土？答：世界皎潔，稱之為凈。即清凈者所居住的地方，稱之為土。所以《攝論》說，所居住的土地沒有五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），像頗梨柯（水晶）等，稱為清凈土。《法華論》說，沒有煩惱眾生居住的地方，稱為凈土。凈土不同，有四種：一、法性土，以真如為本體。梁《攝論》說，以蓮花王為凈土所依的譬喻，即法界。
【English Translation】 English version Walking has three causes and conditions: first, to make practitioners reduce desires; second, to reveal the wheel marks under the feet; and third, to make people rejoice upon seeing them. When the Buddha walks, his feet are four inches above the ground, for three reasons: first, to see insects and ants on the ground; second, because there is growing grass on the ground; and third, to manifest supernatural powers. It is also to rectify people's minds. When the Buddha walks, the ground is level regardless of whether it is high or low, for three reasons: first, fundamentally cultivating the four immeasurable minds (慈,悲,喜,舍 - loving-kindness, compassion, joy, and equanimity), wishing all beings to be peaceful and secure. The ground is on water, and there are spirits in the water. All insects and ants that encounter the Buddha's feet are peaceful, united in mind and purpose. Therefore, the lowly become exalted, and the exalted become lowly. Second, the gods and spirits perform meritorious deeds to clear the ground for the Buddha, so the high and low become level. Third, when the Buddha was a Bodhisattva, he cleared roads, built bridges, and saved people, thus gaining blessings, so the high and low are level and upright. He wants people's minds to be like this as well. Furthermore, the Mahaprajnaparamita-sastra says that the World Honored One's body is beautiful, with fine and thin skin, and dust does not adhere to his body, just as a lotus leaf does not retain dust and water. If a Bodhisattva walks in a dry, earthen mountain, the earth will not stick to his feet. When a gentle breeze comes, it breaks the earthen mountain, scattering it into dust, and not even a speck of dust will adhere to the Buddha's body. If a Bodhisattva raises food to his mouth, at that time, on both sides of the throat, nectar flows, blending with various flavors. This flavor is pure, so it is called the supreme flavor among flavors. Furthermore, the Ekottara Agama Sutra says that those who have no reverence for the Buddha should be born among dragons and snakes, because they came from there in the past, and still have no reverence now, being mostly drowsy and foolish.
Furthermore, the Dharmaguptaka Vinaya says in a verse:
Those who respect the elders, are able to protect the Dharma, gain fame in this life, and will be born in good realms in the future.
The Fourth Condition of Recalling Amitabha Buddha
Question: What is called a Pure Land? Answer: A world that is bright and pure is called 'pure'. The place where the pure reside is called 'land'. Therefore, the She Lun (攝論 - Compendium of the Mahayana) says that the land where one resides is free from the five turbidities (劫濁,見濁,煩惱濁,眾生濁,命濁 - the turbidity of the eon, views, afflictions, beings, and life), like sphatika (頗梨柯 - crystal) and the like, and is called a Pure Land. The Lotus Sutra Treatise says that a place where there are no afflicted beings residing is called a Pure Land. Pure Lands are different, and there are four types: first, the Dharmata Land, which takes tathata (真如 - suchness) as its essence. The Liang She Lun says that the lotus king is used as a metaphor for the basis of the Pure Land, which is the dharmadhatu (法界 - the realm of dharma).
真如為凈土所依體故。二實報土。依攝論云。以二空為門。三慧為出入路。奢摩他毗缽舍那為乘。以根本無分別智為用。此皆約報功德辯其出體。三事凈土。謂上妙七寶。是五塵色性。聲香味觸為其土相故。攝論云。佛周遍光明七寶處也。又華嚴經云。諸佛境界相中。種種間錯莊嚴。故凈土論云。備諸珍寶性具足妙莊嚴。又新翻大菩薩藏經云。假使如上世界。乃至大火洞然如來在中若依經行。若住坐臥其處自然八功德水出現于地。四化凈土。謂佛所變七寶五塵為化土體故。涅槃經云。以佛神力地皆柔軟。無有丘墟土沙礫石。乃至猶如西方無量壽佛極樂世界等。又大莊嚴論云。由智自在隨彼所欲。能現水精琉璃等清凈世界。又維摩經云。佛以足指案地。現凈等事。又十地經云。隨諸眾生心所樂見。為示現故。此諸經論所明。並約化為凈土。由佛神力現故有。攝故即無。故名化土。
述曰。上來雖土有四種。然綱要有二。一報土。二化土此二即攝理事二土。初報土者。謂佛如來出世。諸善體是無漏。非三界所攝故。凈土論云。觀彼世界相。勝過三界道。又智度論云。有妙凈土出過三界。然佛所居無處為處。過在十方世界。或依法身而安凈土故。論云。釋迦牟尼佛更有清凈世界。如阿彌陀國。其彌陀佛亦有嚴凈不嚴凈
【現代漢語翻譯】 現代漢語譯本 真如是凈土所依的本體。二、實報土（真實果報所感的凈土）。依據《攝大乘論》所說，以二空（人空和法空）為門，以三慧（聞慧、思慧、修慧）為出入的道路，以奢摩他（止）和毗缽舍那（觀）為乘載工具，以根本無分別智為作用。這些都是從果報功德方面來辨別它的本體。三、事凈土（由具體事物構成的凈土）。指上妙的七寶，是五塵（色、聲、香、味、觸）的色性，五塵作為凈土的相狀。所以《攝大乘論》說：『佛的光明周遍，照耀著七寶之處。』又《華嚴經》說：『在諸佛的境界相中，有種種交錯的莊嚴。』所以《凈土論》說：『具備各種珍寶的性質，具足微妙的莊嚴。』又新翻譯的《大菩薩藏經》說：『假使像上面的世界，乃至大火燃燒，如來在其中，或依據經典行走，或安住坐臥，其處自然有八功德水出現于地。』四、化凈土（佛以神通變化而成的凈土）。指佛所變化的七寶五塵作為化土的本體。如《涅槃經》說：『以佛的神力，大地都變得柔軟，沒有丘陵、沙土、礫石，乃至猶如西方無量壽佛（Amitabha）的極樂世界等。』又《大莊嚴論》說：『由於智慧自在，隨眾生所希望的，能顯現水精、琉璃等清凈世界。』又《維摩詰經》說：『佛以足指按地，顯現清凈等事。』又《十地經》說：『隨順各種眾生心中所樂意見到的，為他們示現。』這些經典論著所闡明的，都是以變化為凈土。由於佛的神力顯現而有，攝持起來就無，所以名叫化土。
述曰：上面所說雖然有四種凈土，但綱要只有兩種：一是報土，二是化土。這兩種就概括了理事二土。首先說報土，是指佛如來出世，各種善的本體是無漏的，不是三界所能包含的。所以《凈土論》說：『觀察那個世界的相狀，勝過三界之道。』又《智度論》說：『有微妙的凈土超出三界。』然而佛所居住的地方沒有固定的處所，超越在十方世界之外，或者依據法身而安立凈土。所以論中說：『釋迦牟尼佛（Sakyamuni Buddha）還有清凈的世界，如阿彌陀佛（Amitabha Buddha）的國土。』阿彌陀佛也有莊嚴和不莊嚴的國土。
【English Translation】 English version The True Thusness (Tathata) is the underlying essence upon which the Pure Land is based. Second, the Reward Land (Sambhogakaya-ksetra): According to the Mahāyānasaṃgraha, it takes the two emptinesses (emptiness of self and emptiness of phenomena) as its gate, the three wisdoms (hearing, thinking, and cultivation) as its paths of entry and exit, Śamatha (calm abiding) and Vipaśyanā (insight meditation) as its vehicle, and fundamental non-discriminating wisdom as its function. All these discuss its essence from the perspective of the merits of the reward. Third, the Land of Things (Vastu-ksetra): This refers to the supreme and wonderful seven treasures, which are the color nature of the five sense objects (form, sound, smell, taste, and touch), serving as the characteristics of the land. Therefore, the Mahāyānasaṃgraha states: 'The Buddha's light pervades and illuminates the places of the seven treasures.' Also, the Avataṃsaka Sūtra says: 'In the realm of the Buddhas, there are various interwoven adornments.' Therefore, the Pure Land Treatise says: 'It possesses the nature of all kinds of treasures, fully endowed with wonderful adornments.' Furthermore, the newly translated Mahābodhisattvapiṭaka Sūtra says: 'Even if the world above is like a great fire burning, if the Tathagata is in it, whether walking according to the scriptures, or sitting, lying down, the eight merits of water will naturally appear on the ground.' Fourth, the Transformation Land (Nirmāṇakāya-kṣetra): This refers to the seven treasures and five sense objects transformed by the Buddha as the essence of the transformation land. As the Nirvana Sutra says: 'By the Buddha's divine power, the earth becomes soft, without hills, sand, gravel, even like the Western Pure Land of Immeasurable Life Buddha (Amitabha).' Also, the Mahāvyutpatti says: 'Due to the freedom of wisdom, according to their desires, they can manifest pure worlds such as crystal and lapis lazuli.' Also, the Vimalakirti Sutra says: 'The Buddha pressed his toe on the ground, manifesting pure things.' Also, the Dasabhumika Sutra says: 'According to what all sentient beings desire to see, he shows it to them.' What these sutras and treatises explain is all about transforming into a Pure Land. It exists because of the Buddha's divine power, and it is non-existent when gathered, so it is called the Transformation Land.
Commentary: Although there are four types of Pure Lands mentioned above, there are two main categories: one is the Reward Land, and the other is the Transformation Land. These two encompass the lands of principle and phenomena. First, the Reward Land refers to the Buddha Tathagata appearing in the world, where the essence of all good is without outflows (anāsrava), not contained within the Three Realms. Therefore, the Pure Land Treatise says: 'Observing the appearance of that world, it surpasses the path of the Three Realms.' Also, the Mahāprajñāpāramitāśāstra says: 'There is a wonderful Pure Land that transcends the Three Realms.' However, the place where the Buddha resides has no fixed location, surpassing the ten directions of the world, or establishing the Pure Land based on the Dharmakaya. Therefore, the treatise says: 'Sakyamuni Buddha also has a pure world, like the land of Amitabha Buddha.' Amitabha Buddha also has adorned and unadorned lands.
世界。如釋迦佛。又涅槃經云。我實不出閻浮提界。又法華經偈云。
常在靈鷲山 及余諸住處 眾生見劫盡 大火所燒時 我此土安隱 天人常充滿 園林諸堂閣 種種寶莊嚴
又華嚴經云。如來凈土。或在如來寶冠。或在耳珰。或在瓔珞。或在衣文。或在毛孔。如是毛孔既容世界。故知十住論云。佛舉一步。則過恒河沙等三千世界。其事如是。化土處者。但所居化土無別方處。但依報土而起粗相。或通十方。或在當界。引接三乘人天等眾。如彌陀世尊。引此忍界凡小眾生。而安凈國。或於穢現凈。如案地現凈。譬同天宮。其事如是。或於眾生共相器世界間種子所感。于中顯現凈穢境界。隨其六道各見不同。此皆由外名言熏習因。識種成就。感得器世界影像相現。此影像是本識相分。由共相種子與影像相。彼現相識為因緣。即此共相由內報增上緣力。感得如此苦樂不同。
又華嚴經云。爾時心王菩薩摩訶薩。告諸菩薩言。佛子。此娑婆世界。釋迦牟尼佛剎一劫。于安樂世界阿彌陀佛剎。為一日一夜。安樂世界一劫。于聖服幢世界金剛佛剎。為一日一夜。聖服幢世界一劫。于不退轉音聲輪世界。善樂光明清凈開敷佛剎。為一日一夜。不退轉音聲輪世界一劫。于離垢世界法幢佛剎。為一
【現代漢語翻譯】 現代漢語譯本：世界。例如釋迦佛（Śākyamuni Buddha）。又《涅槃經》說：『我實際上沒有離開閻浮提界（Jambudvīpa）。』又《法華經》的偈頌說： 『常在靈鷲山（Gṛdhrakūṭa），及其他居住處，眾生看見劫難終盡，大火所燃燒時，我此土安穩，天人常充滿，園林和各種堂閣，用種種寶物來莊嚴。』 又《華嚴經》說：『如來的凈土，或者在如來的寶冠上，或者在耳珰上，或者在瓔珞上，或者在衣紋上，或者在毛孔中。』像這樣毛孔既然能容納世界，所以知道《十住論》說：『佛舉一步，就超過恒河沙數（Ganges river sands）的三千世界。』事情就是這樣。化土的處所，只是所居住的化土沒有別的方位處所，只是依靠報土而生起粗顯的相狀，或者通達十方，或者在本界，引導接引三乘（Triyāna）的人天等眾生，例如彌陀世尊（Amitābha），引導此忍界（Sahā world）凡夫小眾生，而安置在凈國。或者在污穢中顯現清凈，例如按地顯現清凈，譬如天宮，事情就是這樣。或者在眾生共同的器世界（bhājana-loka）的種子所感，在其中顯現清凈和污穢的境界，隨著六道（six realms）各自所見不同。這都是由於外在名言熏習的因，識種成就，感得器世界的影像相顯現。這影像是本識（alaya-vijñāna）的相分。由共同的種子與影像相，彼現相識為因緣，即此共同的相由內在的報應增上緣的力量，感得如此苦樂不同。 又《華嚴經》說：『這時，心王菩薩摩訶薩（Bodhisattva-mahāsattva）告訴各位菩薩說：佛子，此娑婆世界（Sahā world），釋迦牟尼佛剎（Buddha-kṣetra）一劫，在安樂世界阿彌陀佛剎，為一日一夜。安樂世界一劫，在聖服幢世界金剛佛剎（Vajra Buddha-kṣetra），為一日一夜。聖服幢世界一劫，在不退轉音聲輪世界，善樂光明清凈開敷佛剎，為一日一夜。不退轉音聲輪世界一劫，在離垢世界法幢佛剎，為一』
【English Translation】 English version: The world. For example, Śākyamuni Buddha. Also, the Nirvana Sutra says, 'I have not actually left the Jambudvīpa.' Furthermore, the verse in the Lotus Sutra says: 'Constantly abiding on Gṛdhrakūṭa, and in other dwelling places, when beings see the end of the kalpa, when it is burned by a great fire, this land of mine is peaceful and secure, and the gods and humans are always filled, with gardens and various halls and pavilions, adorned with all kinds of treasures.' Also, the Avataṃsaka Sutra says, 'The pure land of the Tathāgata is either on the Tathāgata's crown, or on the earrings, or on the necklace, or on the patterns of the clothing, or in the pores.' Since the pores can contain worlds, it is known that the Daśabhūmika-vibhāṣā-śāstra says, 'When the Buddha takes one step, he passes through three thousand worlds as numerous as the sands of the Ganges River.' That is how it is. The location of the manifested land is simply that the manifested land where one dwells has no other location, but relies on the reward land to give rise to coarse appearances, either pervading the ten directions or being in this realm, guiding and receiving beings such as those of the Three Vehicles, gods, and humans. For example, Amitābha, guides the ordinary and small beings of this Sahā world and places them in the pure land. Or, purity is manifested in impurity, such as manifesting purity by pressing the ground, like a heavenly palace. That is how it is. Or, in the seeds of the shared receptacle world of beings, pure and impure realms are manifested, with each of the six realms seeing differently. This is all due to the cause of external verbal conditioning, the accomplishment of the seed of consciousness, causing the image of the receptacle world to appear. This image is the aspect of the fundamental consciousness (alaya-vijñāna). Due to the shared seed and the image aspect, the present consciousness is the cause and condition. This shared aspect, due to the power of the internal reward's dominant condition, causes such different experiences of suffering and joy. Also, the Avataṃsaka Sutra says, 'At that time, the Bodhisattva-mahāsattva Heart King told all the Bodhisattvas, 'Buddha-sons, one kalpa in this Sahā world, the Buddha-kṣetra of Śākyamuni Buddha, is one day and night in the Land of Peace and Joy, the Buddha-kṣetra of Amitābha. One kalpa in the Land of Peace and Joy is one day and night in the Vajra Buddha-kṣetra of the World of Holy Garment Banner. One kalpa in the World of Holy Garment Banner is one day and night in the Buddha-kṣetra of Good Joyful Light Pure Blooming in the World of the Wheel of Sound of Non-retrogression. One kalpa in the World of the Wheel of Sound of Non-retrogression is one'
日一夜。離垢世界一劫。于善燈世界師子佛剎。為一日一夜。善燈世界一劫。于善光明世界盧舍那藏佛剎。為一日一夜。善光明世界一劫。于超出世界法光明清凈開敷蓮華佛剎。為一日一夜。超出世界一劫。于莊嚴慧世界一切光明佛剎。為一日一夜。莊嚴慧世界一劫。于鏡光明世界覺月佛剎。為一日一夜。佛子。如是次第乃至百萬阿僧祇世界。最後世界一劫。于勝蓮華世界賢首佛剎。為一日一夜。普賢菩薩等諸大菩薩。充滿其中。又優波提舍論偈云。
觀彼世界相 勝過三界道 究竟如虛空 廣大無邊際 正道大慈悲 出世善根生 凈光明滿足 如鏡日月輪
述曰。如凡夫二乘。于穢土中見阿彌陀佛。諸菩薩等於凈土中見阿彌陀佛。據此二說。報土則一向純凈。應土則有染有凈。故凈土論云。土有五種。一純凈土。唯在佛果二凈穢土。謂凈多穢少。即八地已上。三凈穢亭等土。謂從初地乃至七地。四穢凈土。謂穢多凈少。即地前性地。五雜穢土。謂未入性地。第五人見后一。不見前四。第四人見后二。不見前三。第三人見后三。不見前二。第二人見后四。不見前一。第一佛上下五土。悉知悉見也。
又阿彌陀鼓音聲王陀羅尼經云爾時世尊告諸比丘。西方安樂世界。今現有佛。號阿彌陀
【現代漢語翻譯】 現代漢語譯本 一日一夜在離垢世界相當於一劫。離垢世界（遠離塵垢的世界）一劫，在善燈世界師子佛剎（善燈世界師子佛的佛土）相當於一日一夜。善燈世界一劫，在善光明世界盧舍那藏佛剎（善光明世界盧舍那藏佛的佛土）相當於一日一夜。善光明世界一劫，在超出世界法光明清凈開敷蓮華佛剎（超出世界法光明清凈開敷蓮華佛的佛土）相當於一日一夜。超出世界一劫，在莊嚴慧世界一切光明佛剎（莊嚴慧世界一切光明佛的佛土）相當於一日一夜。莊嚴慧世界一劫，在鏡光明世界覺月佛剎（鏡光明世界覺月佛的佛土）相當於一日一夜。佛子，像這樣依次乃至百萬阿僧祇（無量數）世界，最後那個世界一劫，在勝蓮華世界賢首佛剎（勝蓮華世界賢首佛的佛土）相當於一日一夜。普賢菩薩（象徵菩薩行愿的大菩薩）等各位大菩薩，充滿在其中。又有《優波提舍論》（佛教論書）中的偈頌說：
『觀察那個世界的景象，勝過三界（欲界、色界、無色界）之道，究竟如同虛空，廣大沒有邊際。正道大慈悲，從出世的善根中產生，清凈光明圓滿，如同鏡子里的日月輪。』
述曰：如同凡夫二乘（聲聞、緣覺），在污穢的國土中見到阿彌陀佛（西方極樂世界的教主），諸位菩薩在清凈的國土中見到阿彌陀佛。根據這兩種說法，報土（佛的報身所居之土）則一向純凈，應土（佛的應化身所居之土）則有染有凈。所以《凈土論》說，土有五種：一是純凈土，只在佛果；二是凈穢土，指凈多穢少，即八地（八地菩薩）以上；三是凈穢亭等土，指從初地（初地菩薩）乃至七地（七地菩薩）；四是穢凈土，指穢多凈少，即地前性地；五是雜穢土，指未入性地。第五種人見到后一種，見不到前四種。第四種人見到后兩種，見不到前三種。第三種人見到后三種，見不到前兩種。第二種人見到后四種，見不到前一種。第一種佛上下五種土，全部知曉全部見到。
又有《阿彌陀鼓音聲王陀羅尼經》（佛經）說：這時世尊告訴各位比丘，西方安樂世界，現在有佛，名叫阿彌陀（無量光、無量壽）。
【English Translation】 English version One day and night in the World Free from Defilement is equivalent to one kalpa. One kalpa in the World Free from Defilement is equivalent to one day and night in the Buddha-land of Lion Buddha in the World of Good Light. One kalpa in the World of Good Light is equivalent to one day and night in the Buddha-land of Rocana-garbha Buddha in the World of Good and Bright Light. One kalpa in the World of Good and Bright Light is equivalent to one day and night in the Buddha-land of the Lotus Flower Opening Purely with the Light of Dharma Surpassing All Worlds. One kalpa in the World Surpassing All Worlds is equivalent to one day and night in the Buddha-land of All Lights Buddha in the World of Adorned Wisdom. One kalpa in the World of Adorned Wisdom is equivalent to one day and night in the Buddha-land of Awakened Moon Buddha in the World of Mirror Light. Buddha-son, in this order, up to millions of asamkhya (innumerable) worlds, one kalpa in the last world is equivalent to one day and night in the Buddha-land of Worthy Leader Buddha in the World of Superior Lotus Flower. Samantabhadra Bodhisattva (the Bodhisattva symbolizing the vows and practices of all Bodhisattvas) and other great Bodhisattvas fill it.
Furthermore, the verses in the Upadesa Treatise (a Buddhist treatise) say:
'Observing the appearance of that world, it surpasses the path of the Three Realms (Desire Realm, Form Realm, Formless Realm), ultimately like empty space, vast and boundless. The Right Path, great compassion, arises from the wholesome roots of transcending the world, pure light is complete and full, like the sun and moon in a mirror.'
Commentary: Like ordinary people and the Two Vehicles (Sravakas and Pratyekabuddhas), they see Amitabha Buddha (the principal Buddha of the Western Pure Land) in the defiled lands, while the Bodhisattvas see Amitabha Buddha in the pure lands. According to these two views, the Reward Land (the land where the Reward Body of a Buddha resides) is always purely clean, while the Response Land (the land where the Manifestation Body of a Buddha resides) is both defiled and clean. Therefore, the Treatise on the Pure Land says that there are five types of lands: first, the purely clean land, which exists only in the Buddha-fruit; second, the clean and defiled land, which means mostly clean and slightly defiled, referring to the Eighth Ground (Eighth Ground Bodhisattva) and above; third, the equally clean and defiled land, referring to the First Ground (First Ground Bodhisattva) up to the Seventh Ground (Seventh Ground Bodhisattva); fourth, the defiled and clean land, which means mostly defiled and slightly clean, referring to the stage before the Ground of Nature; fifth, the mixed and defiled land, referring to those who have not entered the Ground of Nature. The fifth type of people sees only the last type and does not see the first four types. The fourth type of people sees the last two types and does not see the first three types. The third type of people sees the last three types and does not see the first two types. The second type of people sees the last four types and does not see the first type. The first type, the Buddha, knows and sees all five types of lands above and below.
Furthermore, the Amitabha Drum Sound King Dharani Sutra (a Buddhist scripture) says: At that time, the World Honored One told the bhikshus (monks) that in the Western Land of Bliss, there is now a Buddha named Amitabha (Immeasurable Light, Immeasurable Life).
。若有四眾。能正受持彼佛名號。以此功德臨欲終時。阿彌陀即與大眾往此人所。令其得見。見已尋生慶悅倍增功德。以是因緣。所生之處。永離胞胎穢欲之形。純處鮮妙寶蓮華中。自然化生。具六神通光明赫奕。阿彌陀佛與聲聞俱。如來應供正遍知。其國號曰清泰。聖王所住。其城縱廣十千由旬。于中充滿剎利之種。阿彌陀佛。父名月上轉輪聖王。其母名曰殊勝妙顏。子名月明。奉事弟子名無垢稱。智慧弟子名曰賢光。神足精勤弟子名曰大化。爾時魔王名曰無勝。有提婆達多名曰寂靜。又無量壽經云佛告彌勒。假使三千大千世界猛火。爲念阿彌陀佛名故。要當於中直過未足為難。
又阿彌陀佛經云。佛告諸比丘僧。是阿阇世王太子。及五百長者子。卻後無數劫皆當作佛。如阿彌陀佛。佛言。是阿阇世王太子。及五百長者子。住菩薩道以來無央數劫皆各供養四百億佛已。今復來供養我。阿阇世王太子。及五百長者子等。皆前世迦葉佛時。為我作弟子。今皆復會是共相值也。
念彌勒佛緣第五
如彌勒菩薩所問本願經云。阿難白佛言。彌勒得法忍。久遠乃爾。何以不速逮無上正真之道成最正覺耶。佛語阿難菩薩以四事法不取正覺。何等為四。一凈國土。二護國土。三凈一切。四護一切。是為四事。彌
【現代漢語翻譯】 現代漢語譯本： 『若有四眾（指出家男女二眾和在家男女二眾）。能以正確的信心和行為受持阿彌陀佛（Amitabha）的名號，憑藉這種功德，臨終之時，阿彌陀佛就會與諸菩薩大眾來到此人面前，讓他得見。見到阿彌陀佛后，此人會生起無比的喜悅，從而倍增功德。因為這個因緣，此人所往生之處，永遠脫離胞胎的污穢和情慾之形，完全處於清凈美妙的寶蓮花中，自然化生，具備六種神通，光明熾盛。阿彌陀佛與聲聞弟子們在一起，如來應供正遍知。他的國度名為清泰，是聖王所居住的地方。那座城市縱橫十千由旬（yojana，古印度長度單位），其中充滿剎利（Kshatriya，古印度第二種姓）種姓的人。阿彌陀佛的父親名為月上轉輪聖王，母親名為殊勝妙顏，兒子名為月明，侍奉的弟子名為無垢稱，智慧弟子名為賢光，神足精勤的弟子名為大化。當時的魔王名為無勝，提婆達多（Devadatta）名為寂靜。』 《無量壽經》中說：『佛告訴彌勒（Maitreya），即使三千大千世界充滿猛火，爲了念阿彌陀佛的名號，也要從中徑直穿過，這並不算困難。』 『又《阿彌陀佛經》中說：佛告訴各位比丘僧，這位阿阇世王（Ajatasattu）的太子和五百位長者之子，在無數劫之後都將成佛，就像阿彌陀佛一樣。佛說，這位阿阇世王的太子和五百位長者之子，自從安住于菩薩道以來，在無數劫中都各自供養了四百億佛。如今又來供養我。阿阇世王的太子和五百位長者之子等，都是前世迦葉佛（Kasyapa Buddha）時，為我做弟子的，如今又再次相會，這是共同的因緣。』 念彌勒佛緣第五 『如《彌勒菩薩所問本願經》中說：阿難（Ananda）問佛說：彌勒得到法忍（Dharma-ksanti）已經很久遠了，為什麼不迅速證得無上正真之道，成就最正覺悟呢？佛告訴阿難，菩薩因為四種事而不取正覺。是哪四種呢？一是清凈國土，二是守護國土，三是清凈一切眾生，四是守護一切眾生。這就是四種事。』
【English Translation】 English version: 『If there are the four assemblies (referring to the two groups of ordained men and women, and the two groups of lay men and women), who can correctly receive and uphold the name of Amitabha (Amitabha), with this merit, when approaching the end of life, Amitabha Buddha will come to this person's place with the great assembly of Bodhisattvas, allowing them to see him. After seeing Amitabha Buddha, this person will generate immeasurable joy, thereby doubling their merit. Because of this cause and condition, the place where this person is reborn will forever be free from the defilement and lustful form of the womb, and will be completely in a pure and wonderful treasure lotus flower, naturally born by transformation, possessing the six supernormal powers, with radiant light. Amitabha Buddha is with his Shravaka (Śrāvaka) disciples, the Tathagata, Arhat, Samyak-sambuddha. His country is named Qingtai, the place where the holy king resides. That city is ten thousand yojanas (yojana, an ancient Indian unit of length) in length and width, filled with people of the Kshatriya (Kshatriya, the second caste in ancient India) caste. Amitabha Buddha's father is named Moon-Surpassing Wheel-Turning Holy King, his mother is named Excellent Wonderful Face, his son is named Moon Bright, the disciple who serves him is named Immaculate Fame, the disciple of wisdom is named Worthy Light, and the disciple diligent in supernormal powers is named Great Transformation. The Mara king at that time was named Unsurpassed, and Devadatta (Devadatta) was named Tranquility.』 The Infinite Life Sutra says: 『The Buddha told Maitreya (Maitreya), even if the three thousand great thousand worlds are filled with fierce fire, for the sake of reciting the name of Amitabha Buddha, one should pass straight through it, which is not difficult.』 『Also, the Amitabha Sutra says: The Buddha told the Bhikshus (Bhikkhus), this Ajatasattu (Ajatasattu) prince and the five hundred sons of elders will all become Buddhas after countless kalpas, just like Amitabha Buddha. The Buddha said, this Ajatasattu prince and the five hundred sons of elders have each made offerings to four hundred billion Buddhas for countless kalpas since dwelling on the Bodhisattva path. Now they have come to make offerings to me again. The Ajatasattu prince and the five hundred sons of elders, etc., were all my disciples in the time of Kasyapa Buddha (Kasyapa Buddha) in a previous life, and now they have met again, this is a shared cause and condition.』 Predestined Conditions for Reciting Maitreya Buddha, Chapter Five 『As the Sutra of the Fundamental Vows Asked by Maitreya Bodhisattva says: Ananda (Ananda) asked the Buddha, Maitreya has obtained Dharma-ksanti (Dharma-ksanti) for a long time, why does he not quickly attain the Unsurpassed Perfect Enlightenment and achieve the Most Perfect Awakening? The Buddha told Ananda, the Bodhisattva does not take Perfect Enlightenment because of four things. What are the four? First, purifying the Buddha-land; second, protecting the Buddha-land; third, purifying all beings; and fourth, protecting all beings. These are the four things.』
勒本求佛時。以是四事故不取佛。佛語阿難。我本求佛時亦有此四。然彌勒發意。先我之前三十二劫。我于其後乃發道意。於此賢劫。以大精進超越九劫。得於無上正真之道。致最正覺。佛告阿難。我以十事致最正覺。何等為十。一所有一切無可愛惜。二妻妾。三兒子。四頭目。五手足。六國土。七珍寶財物。八髓腦九血肉。十不惜身命。我以十事疾得佛道。
問曰。凡夫道俗身居欲界。行何善業。得生同界兜率天報。答曰。如未曾有經云下品十善謂一念頃。中品十善謂一食頃。上品十善謂從旦至午。於此時中心念十善。止於十惡。亦得往生。故野干心念十善。七日不食。生兜率天。又上生經云。我滅度后。四眾八部欲生第四天。當於一日至第七日。繫念彼天持佛禁戒。思念十善行十善道。以此功德。迴向愿生彌勒佛前。隨念往生(言七日者亦從近說尚感彼天何況一生而不克獲)。
又上生經云。若有禮敬彌勒佛者。除卻百億劫生死之罪。乃至來世龍華樹下。亦得見佛。又云。我滅度后。四眾八部聞名禮拜。命終往生兜率天中。若有男女犯諸禁戒。造眾惡業。聞是菩薩大悲名字。五體投地誠心懺悔。一切惡業速得清凈。若有歸依彌勒菩薩。當知是人得不退轉。彌勒成佛見佛光明。即得受記。又上生經云。
【現代漢語翻譯】 現代漢語譯本 當我在過去尋求成佛時，因為這四件事而沒有成佛。佛告訴阿難：『我過去尋求成佛時也有這四件事。然而，彌勒（Maitreya，未來佛）發起菩提心，比我早三十二劫。我之後才發起道心，在這個賢劫中，以大精進超越了九劫，證得了無上正真之道，成就了最正覺。』佛告訴阿難：『我以十件事成就了最正覺。』 『哪十件呢？一，所有一切都無可愛惜；二，妻妾；三，兒子；四，頭目；五，手足；六，國土；七，珍寶財物；八，髓腦；九，血肉；十，不惜身命。我以這十件事迅速證得了佛道。』
有人問：『凡夫俗子身居欲界，行持何種善業，才能往生到同一欲界的兜率天（Tushita Heaven，彌勒菩薩的凈土）受報？』回答說：『如《未曾有經》所說，下品十善是指在一念之間行十善，中品十善是指在一頓飯的時間行十善，上品十善是指從早到中午行十善。在這些時間裡，心中念十善，停止十惡，也能往生。』所以，野干（Jackal）心中念十善，七天不吃飯，就往生到了兜率天。又如《上生經》所說：『我滅度后，四眾（比丘、比丘尼、優婆塞、優婆夷）八部（天龍八部）想要往生到第四天（兜率天），應當在一日到七日內，繫念彼天，持佛禁戒，思念十善，行十善道。以此功德，迴向發願往生彌勒佛前，就能隨念往生。（說七日，也是從近處說，尚且能感應到彼天，何況一生而不成功呢？）』
又如《上生經》所說：『若有人禮敬彌勒佛，就能消除百億劫生死之罪，乃至來世龍華樹下，也能見到佛。』又說：『我滅度后，四眾八部聽聞彌勒佛名號，禮拜彌勒佛，命終就能往生兜率天中。若有男女犯了各種禁戒，造作各種惡業，聽聞這位菩薩大悲的名字，五體投地誠心懺悔，一切惡業就能迅速得到清凈。若有人歸依彌勒菩薩，應當知道這個人得不退轉，彌勒成佛時，見到佛的光明，就能得到授記。』又如《上生經》所說：
【English Translation】 English version When I sought Buddhahood in the past, I did not attain it because of these four things. The Buddha told Ananda: 'When I sought Buddhahood in the past, I also had these four things. However, Maitreya (the future Buddha) generated the Bodhi mind thirty-two kalpas before me. I generated the aspiration for the path after him, and in this Bhadrakalpa (Fortunate Aeon), with great diligence, I surpassed nine kalpas and attained the unsurpassed, true, and correct path, achieving the most perfect enlightenment.' The Buddha told Ananda: 'I attained the most perfect enlightenment through ten things.' 'What are the ten? First, having no attachment to anything; second, wives and concubines; third, sons; fourth, head and eyes; fifth, hands and feet; sixth, countries; seventh, precious treasures and wealth; eighth, marrow and brain; ninth, blood and flesh; tenth, not cherishing one's life. I quickly attained the Buddha path through these ten things.'
Someone asked: 'Ordinary people, both lay and monastic, residing in the desire realm, by practicing what kind of virtuous deeds can they be reborn in the Tushita Heaven (Maitreya Bodhisattva's Pure Land) of the same desire realm to receive rewards?' The answer is: 'As stated in the Never Before Sutra, lower-grade ten virtues refer to practicing the ten virtues in a moment; middle-grade ten virtues refer to practicing the ten virtues during a meal; upper-grade ten virtues refer to practicing the ten virtues from morning to noon. During these times, if one's mind contemplates the ten virtues and ceases the ten evils, one can also be reborn there.' Therefore, a Jackal, contemplating the ten virtues and not eating for seven days, was reborn in the Tushita Heaven. Furthermore, as stated in the Upper Birth Sutra: 'After my Parinirvana, if the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) and the eight divisions (Devas, Nagas, etc.) wish to be born in the fourth heaven (Tushita Heaven), they should, from one day to seven days, focus their minds on that heaven, uphold the Buddha's precepts, contemplate the ten virtues, and practice the ten virtuous paths. With this merit, dedicating it with the aspiration to be born before Maitreya Buddha, they can be reborn there according to their thoughts. (Saying seven days is also speaking from a near perspective; if one can be influenced by that heaven even in such a short time, how much more so if one does not succeed in an entire lifetime?)'
Furthermore, as stated in the Upper Birth Sutra: 'If there are those who pay homage to Maitreya Buddha, they will eliminate the sins of hundreds of billions of kalpas of birth and death, and even in the future, under the Dragon Flower Tree, they will also see the Buddha.' It also says: 'After my Parinirvana, if the four assemblies and the eight divisions hear the name of Maitreya Buddha and pay homage to Maitreya Buddha, they will be reborn in the Tushita Heaven upon death. If there are men and women who violate various precepts and create various evil karmas, upon hearing the name of this Bodhisattva of great compassion, prostrating with their five limbs on the ground and sincerely repenting, all evil karmas will quickly be purified. If there are those who take refuge in Maitreya Bodhisattva, know that these people will attain non-retrogression. When Maitreya becomes a Buddha, upon seeing the Buddha's light, they will immediately receive a prediction of their future Buddhahood.' Furthermore, as stated in the Upper Birth Sutra:
佛滅度后。若有精勤修諸功德。威儀不缺。掃塔塗地華香供養。行諸三昧。讀誦經典。如是人等。雖不斷結如得六通。應當繫念。唸佛形像稱彌勒名。若一念頃受八戒齋。修諸凈業。命終之時。即得往生兜率天上蓮華臺中應時見佛白毫相光。超越九十億劫生死之罪。隨其宿緣。為說妙法令得不退。又增一經云。眾生三業造惡。臨終憶念如來功德者。必離惡道趣。得生天上。正使極惡之人。以唸佛故。亦得生天。又大集經云。若修慈者。當捨身命時。見十方佛手摩其頂。蒙手觸故心安快樂。尋得往生清凈佛土。又普賢觀經云。若有晝夜六時禮十方佛。誦大乘經。思第一義甚深空法。於一彈指頃。除百萬億那由他恒河沙劫生死之罪。行此法者真是佛子。從諸佛生。十方諸佛及諸菩薩。為其和上。是名具足菩薩戒。有不須羯磨自然成就。應受一切人天供養。又法華經云。若有人受持讀誦。正憶念解其義趣。是人命終。為千佛授手。令不恐怖。不墮惡道。即往兜率天上彌勒菩薩所。彌勒菩薩有三十二相。大菩薩眾。所共圍繞。有百千萬億天女眷屬。而於中生。有如是等功德利益。是故智者應當一心自書。若使人書。受持讀誦正憶念。如說修行。又智度論云。若善男子能行是深般若波羅蜜者。當知是人人道中來。或兜率天來所以
【現代漢語翻譯】 現代漢語譯本 佛陀涅槃后，如果有人精進勤勉地修習各種功德，威儀沒有缺失，清掃佛塔、塗飾地面，用鮮花和香供養，修習各種三昧，讀誦經典。這樣的人，雖然沒有斷除煩惱，卻能像獲得六神通一樣。應當繫念，憶念佛的形像，稱念彌勒（Maitreya，未來佛）的名號。如果在一念之間受持八關齋戒，修習各種清凈的善業，命終的時候，就能往生到兜率天（Tusita Heaven，彌勒菩薩的居所）的蓮花臺中，應時見到佛的白毫相光（urna，佛眉間放出的光芒），超越九十億劫生死之罪。隨著他過去世的因緣，（彌勒菩薩）為他說微妙的佛法，使他得到不退轉的境界。 《增一阿含經》又說，眾生身口意三業造作惡業，臨終時憶念如來的功德，必定能脫離惡道，往生到天上。即使是罪惡極重的人，因爲念佛的緣故，也能往生到天上。《大集經》又說，如果修習慈悲的人，在捨棄身命的時候，會見到十方諸佛用手摩他的頭頂。蒙受佛手的觸摩，內心安穩快樂，隨即就能往生到清凈的佛土。 《普賢觀經》又說，如果有人晝夜六時禮拜十方諸佛，誦讀大乘經典，思惟第一義諦甚深空性的佛法，在一彈指的時間內，就能消除百萬億那由他恒河沙劫的生死之罪。修行這種法的人，真是佛的真子，從諸佛所生。十方諸佛以及諸菩薩，是他的和尚（Upadhyaya，親教師）。這叫做具足菩薩戒，不需要羯磨（Karma，佛教儀式）自然成就，應當接受一切人天供養。《法華經》又說，如果有人受持、讀誦、正確地憶念、理解經典的義理，這個人命終的時候，會有千佛伸出手來，使他不感到恐怖，不墮入惡道，立即往生到兜率天彌勒菩薩的處所。彌勒菩薩有三十二相，被大菩薩眾共同圍繞，有百千萬億天女眷屬，而於其中出生。有這樣等等的功德利益。所以有智慧的人應當一心親自書寫，或者使人書寫，受持讀誦，正確地憶念，如所說的那樣修行。《智度論》說，如果善男子能修行這甚深的般若波羅蜜（Prajnaparamita，智慧到彼岸），應當知道這個人是從人道中來，或者從兜率天來。
【English Translation】 English version After the Parinirvana of the Buddha, if there are those who diligently cultivate various merits, without lacking in proper conduct, sweeping stupas, painting the ground, making offerings of flowers and incense, practicing various Samadhis, and reciting scriptures, such people, although they have not severed their bonds, can attain the six supernormal powers. They should focus their minds, remembering the image of the Buddha, and reciting the name of Maitreya (the future Buddha). If, in a single moment, they observe the eight precepts and fast, and cultivate various pure karmas, at the time of death, they will be reborn in the lotus dais in the Tusita Heaven (the abode of Maitreya Bodhisattva), and immediately see the light of the white hair mark (urna, the light emitted from the Buddha's forehead) of the Buddha, transcending the sins of ninety billion kalpas of birth and death. According to their past affinities, (Maitreya Bodhisattva) will preach the wonderful Dharma to them, enabling them to attain the state of non-retrogression. The Ekottara Agama Sutra also says that if sentient beings create evil karma through their body, speech, and mind, and remember the merits of the Tathagata at the time of death, they will surely be liberated from the evil paths and be reborn in the heavens. Even those who have committed extremely evil deeds can be reborn in the heavens because of reciting the Buddha's name. The Mahasamghata Sutra also says that if those who cultivate loving-kindness see the Buddhas of the ten directions touching their heads with their hands when they are about to give up their lives, their minds will be peaceful and happy because of the touch of the Buddha's hands, and they will immediately be reborn in the pure Buddha-land. The Universal Worthy Contemplation Sutra also says that if there are those who worship the Buddhas of the ten directions during the six periods of the day and night, recite the Mahayana Sutras, and contemplate the profound emptiness of the first principle, they can eliminate the sins of millions of billions of nayutas of Ganges sands of kalpas of birth and death in the time of a finger snap. Those who practice this Dharma are truly the true children of the Buddha, born from the Buddhas. The Buddhas and Bodhisattvas of the ten directions are their Upadhyayas (preceptors). This is called fully possessing the Bodhisattva precepts, which are naturally accomplished without Karma (Buddhist rituals), and should receive the offerings of all humans and devas. The Lotus Sutra also says that if there are those who receive, uphold, recite, correctly remember, and understand the meaning of the scriptures, when this person dies, a thousand Buddhas will extend their hands to prevent them from being afraid and falling into the evil paths, and they will immediately be reborn in the Tusita Heaven, in the presence of Maitreya Bodhisattva. Maitreya Bodhisattva has the thirty-two marks, surrounded by a great assembly of Bodhisattvas, with hundreds of thousands of billions of heavenly maiden retinues, and is born among them. There are such merits and benefits. Therefore, wise people should wholeheartedly write it themselves, or have others write it, receive, uphold, recite, correctly remember, and practice as it is said. The Mahaprajnaparamita Sastra says that if a good man can practice this profound Prajnaparamita (perfection of wisdom), it should be known that this person comes from the human realm or from the Tusita Heaven.
者何。三惡道中罪苦多故。不得行深般若。欲界諸天著凈妙五欲。是心則狂惑故不能行。色界天等深著禪定味。故不能行。無色界天無形故。故不能行。以兜率天上常有一生補處菩薩。彼中諸天常聞說般若。五欲雖多法力勝故。是故說二處勝。若從他佛國來生此間斯則轉勝也。
又處胎經佛告彌勒偈云。
汝所三會人 是吾先所化 九十六億人 受吾五戒者 次是三歸人 九十二億者 一稱南無佛 皆得成佛道
又處處經云。佛言。彌勒不來下有四因緣。一有時福應彼間。二是此間人粗無能受經者。三功德未滿。四世間有能說經者故。彌勒不下。若當來下。余有五十億七千六十萬歲。彌勒時人。眼皆見四千里。由本十種因緣德。一不掩人眼明。二不損人眼。三不覆人眼。四不藏人善。五不視殺。六不視盜。七不視淫。八不視陰私及人短。九諸惡事不視。十然燈于佛寺。
又佛說彌勒來時經云。佛言。彌勒佛未出時。閻浮利內地山樹草木皆燋盡。於今閻浮利地。周匝六十萬里。彌勒出時閻浮利地。東西長四十萬里。南北廣三十二萬里。地生五果。四海之內無山陵溪谷。地平如砥。樹木長大。人少三毒。民多聚落。城名氾羅那夷。有一婆羅門名須凡。當爲彌勒作父母。名摩訶越題。
【現代漢語翻譯】 現代漢語譯本： 什麼原因呢？因為三惡道（地獄、餓鬼、畜生）中的罪苦太多，所以不能修行甚深般若（prajna，智慧）。欲界諸天（desire realm gods）貪著清凈美妙的五欲（five desires），心神狂亂迷惑，所以不能修行。色界諸天（form realm gods）深深執著于禪定的滋味，所以不能修行。無色界諸天（formless realm gods）沒有形體，所以不能修行。因為兜率天（Tushita Heaven）上常有一生補處菩薩（a bodhisattva who will be reborn only once more before attaining Buddhahood），那裡的諸天常聽聞宣說般若，五欲雖然多，但法力更勝，所以說這兩個地方殊勝。如果從其他佛國（Buddha-field）來生到這裡，那就更加殊勝了。
《處胎經》中，佛（Buddha）告訴彌勒（Maitreya）偈語說：
『你所度的三次法會的人，都是我先前所教化的。 九十六億人，是受持我的五戒（five precepts）的人。 其次是皈依三寶（Three Refuges）的人，有九十二億。 哪怕只念一聲『南無佛（Namo Buddha，皈依佛陀）』，都能成就佛道。』
又《處處經》說：佛說：彌勒不來下生有四個因緣。一是（彌勒）有時福報應在彼處。二是此間的人根器粗劣，沒有能接受經法的人。三是功德還未圓滿。四是世間有能說經法的人，所以彌勒不來下生。如果將來下生，還有五十億七千六十萬歲。彌勒時代的人，眼睛都能看到四千里遠。這是由於過去世的十種因緣功德：一是不遮蔽別人的眼睛使之明亮。二是不損害別人的眼睛。三是不覆蓋別人的眼睛。四是不**善（原文缺失，無法翻譯）。五是不看殺生。六是不看偷盜。七是不看淫慾。八是不看陰私和別人的缺點。九是不看各種惡事。十是在佛寺里點燈。
又《佛說彌勒來時經》說：佛說：彌勒佛（Maitreya Buddha）還未出世時，閻浮提（Jambudvipa，我們所居住的這個世界）內地山上的樹木草木都會燒盡。如今閻浮提的土地，周圍有六十萬里。彌勒出世時，閻浮提的土地，東西長四十萬里，南北寬三十二萬里。地上生長五種果實。四海之內沒有山陵溪谷，土地平坦如砥。樹木高大茂盛。人們的三毒（貪嗔癡）很少。百姓多居住在聚落里。城的名字叫氾羅那夷。有一位婆羅門（Brahmin）名叫須凡，將成為彌勒的父母，母親名叫摩訶越題。
【English Translation】 English version: Why is that? Because the suffering in the three evil realms (hell, hungry ghosts, and animals) is too great, so they cannot practice profound prajna (wisdom). The gods of the desire realm (desire realm gods) are attached to pure and wonderful five desires, and their minds are confused and deluded, so they cannot practice. The gods of the form realm (form realm gods) are deeply attached to the taste of meditative absorption, so they cannot practice. The gods of the formless realm (formless realm gods) have no form, so they cannot practice. Because in Tushita Heaven (Tushita Heaven) there is always a bodhisattva who will be reborn only once more before attaining Buddhahood (a bodhisattva who will be reborn only once more before attaining Buddhahood), the gods there constantly hear the teaching of prajna. Although there are many five desires, the power of the Dharma is greater, so it is said that these two places are superior. If one is reborn here from another Buddha-field (Buddha-field), then it is even more superior.
In the Sutra on the Embryo, the Buddha (Buddha) told Maitreya (Maitreya) in a verse:
'The people you will liberate in the three assemblies are all those I have previously taught. Ninety-six billion people are those who have received my five precepts (five precepts). Next are those who have taken refuge in the Three Jewels (Three Refuges), numbering ninety-two billion. Even uttering 'Namo Buddha (Namo Buddha, Homage to Buddha)' once will enable one to attain Buddhahood.'
Furthermore, the Sutra on Various Places says: The Buddha said: There are four reasons why Maitreya does not descend. First, sometimes (Maitreya's) blessings should be in that place. Second, the people here are of coarse faculties, and there is no one who can receive the teachings. Third, merits have not yet been fulfilled. Fourth, there are people in the world who can teach the Dharma, so Maitreya does not descend. If he is to descend in the future, there are still fifty billion, seven million, and sixty thousand years. People in Maitreya's time will be able to see four thousand miles with their eyes. This is due to the ten causes and virtues from past lives: First, not obscuring others' eyes but making them bright. Second, not harming others' eyes. Third, not covering others' eyes. Fourth, not **good (the original text is missing, so it cannot be translated). Fifth, not looking at killing. Sixth, not looking at stealing. Seventh, not looking at lust. Eighth, not looking at private matters and others' shortcomings. Ninth, not looking at various evil deeds. Tenth, lighting lamps in Buddhist temples.
Furthermore, the Sutra on Maitreya's Coming says: The Buddha said: When Maitreya Buddha (Maitreya Buddha) has not yet appeared, the trees and plants on the mountains in Jambudvipa (Jambudvipa, the world we live in) will all be burned. Now the land of Jambudvipa is sixty hundred thousand miles in circumference. When Maitreya appears, the land of Jambudvipa will be four hundred thousand miles long from east to west and three hundred and twenty thousand miles wide from north to south. Five kinds of fruits will grow on the land. Within the four seas, there will be no mountains, hills, or valleys, and the land will be as flat as a whetstone. The trees will be tall and lush. People will have little of the three poisons (greed, hatred, and delusion). The people will mostly live in settlements. The name of the city will be Fanluonayi. There will be a Brahmin (Brahmin) named Su Fan, who will become Maitreya's parents, and the mother will be named Maha Yueti.
彌勒當爲作子。相好具足身長十六丈。生墮城地。目徹視萬里內。頭中日光照四千里。彌勒得道為佛時。于龍華樹下坐。樹高三十里。廣亦四十里(大成佛經花枝如龍頭故名龍華樹亦有別傳雲子從龍宮出故名龍華樹也)用四月八日明星出時得道。彌勒佛卻後六十億殘。六十萬歲始當來下(自外大同成佛經說)。
王玄策西國行傳云。大唐顯慶二年。敕使王玄策等。往西國送佛袈裟。至泥婆羅國西南頗羅度來。村東坎下有一水火池。若將家火照之。其水上即有火焰。於水中出。欲滅以水沃之。其焰轉熾。漢使等曾於中。架一釜煮飯熟。使問彼國王。國王答使人云。曾經以杖刺。著一金匱。令人挽出一挽一深。相傳云。此是彌勒佛當來成道天冠金。火龍防守之。此池火乃是龍火也。
又智度論云。彌勒菩薩為白衣時。師名婆跋梨。有三種相。一眉間白毛相。二舌覆面相。三陰藏相。如是等非是菩薩時。亦皆有此相也。又新婆沙論云。曾聞尊者大迦葉波。入王舍城最後乞食。食已未久登雞足山。山有三峰如仰雞足。尊者入中結跏趺坐。作誠言曰。愿我此身並納缽杖。久住不壞。乃至經於五十七俱胝六十百千歲。慈氏如來應正等覺。出現世時。施作佛事。發此愿已。尋般涅槃時彼三峰便合成一。掩蔽尊者儼然而住
【現代漢語翻譯】 現代漢語譯本：彌勒應當成為（轉輪聖）王的兒子。他將具有完好的相貌，身長十六丈。他將降生在墮城之地。他的眼睛能夠看穿萬里之內的事物。他頭頂的光芒能夠照耀四千里。彌勒得道成佛的時候，將在龍華樹下打坐。這棵樹高三十里，寬四十里（《大成佛經》說花枝像龍的頭，所以叫做龍華樹，也有別的說法，說（彌勒）是龍宮出來的，所以叫做龍華樹）。他將在四月八日，晨星出現的時候得道。彌勒佛在（釋迦牟尼佛）涅槃后六十億五千六百萬年之後，才會降生到這個世界（這是根據《自外大同成佛經》的說法）。
王玄策《西國行傳》記載：唐朝顯慶二年，皇帝派遣使臣王玄策等人前往西域，贈送佛陀的袈裟。到達泥婆羅國的西南方的頗羅度來村，村子東邊的坎下有一個水火池。如果用家裡的火去照它，水面上就會出現火焰，從水中冒出來。想要用水澆滅它，火焰反而會更加旺盛。漢朝的使臣曾經在那裡架起一口鍋煮飯。使臣詢問當地的國王，國王回答說：『曾經用杖刺中了一個金匣子，讓人拉，拉得很深。』相傳，這是彌勒佛將來成道時所用的天冠金，有火龍守護著。這個池子里的火就是龍火。
另外，《智度論》中說，彌勒菩薩作為在家修行者（白衣）的時候，他的老師名叫婆跋梨（Bābalí）。他有三種特殊的相貌：一是眉間有白毫相，二是舌頭可以覆蓋整個面部，三是具有隱覆的陰藏相。這些相貌並非只有菩薩才具有，普通人也可能具有這些相貌。
此外，《新婆沙論》中說，曾經聽說尊者大迦葉波（Mahākāśyapa）進入王舍城最後一次乞食。吃完食物后不久，就登上了雞足山。這座山有三個山峰，像仰起的雞的腳。尊者進入山中，結跏趺坐，發誠實誓言說：『愿我的身體和缽杖，能夠長久住世而不壞，乃至經過五十七俱胝（koṭi）六十百千歲，慈氏如來（Maitreya）應正等覺出現於世時，能夠施行佛事。』發了這個誓願之後，隨即入般涅槃。當時，那三個山峰就合成為一個，遮蔽了尊者，使他安然入定。
【English Translation】 English version: Maitreya should become the son (of a Chakravartin King). He will have perfect features, and his body will be sixteen 'zhang' in height. He will be born in the land of 'Duocheng'. His eyes will be able to see things within a radius of ten thousand 'li'. The light from the top of his head will illuminate four thousand 'li'. When Maitreya attains enlightenment and becomes a Buddha, he will sit under the 'Longhua' tree. This tree will be thirty 'li' high and forty 'li' wide (the 'Dachengfo Jing' says that the branches are like the heads of dragons, so it is called the 'Longhua' tree; there is also another saying that (Maitreya) came from the dragon palace, so it is called the 'Longhua' tree). He will attain enlightenment on the eighth day of the fourth month, when the morning star appears. Maitreya Buddha will descend to this world sixty billion five hundred and sixty million years after (Shakyamuni Buddha's) Nirvana (according to the 'Ziwaidadong Chengfo Jing').
Wang Xuance's 'Xiguo Xingzhuan' records: In the second year of the Xianqing era of the Tang Dynasty, the emperor sent envoys Wang Xuance and others to the Western Regions to present the Buddha's 'kasaya'. Arriving at the village of 'Poluoduolai' in the southwest of the country of 'Nepal', there is a water and fire pool below a ditch east of the village. If you shine a household fire on it, flames will appear on the surface of the water, rising from the water. If you try to extinguish it with water, the flames will become even more intense. The Han envoys once set up a pot there to cook rice. The envoys asked the local king, who replied: 'I once pierced a golden box with a staff, and people pulled it, pulling it very deep.' It is said that this is the golden crown that Maitreya Buddha will use when he attains enlightenment in the future, and a fire dragon guards it. The fire in this pool is the dragon fire.
Furthermore, the 'Zhidulun' says that when Maitreya Bodhisattva was a lay practitioner (a 'white-clad'), his teacher was named Babali (Bābalí). He had three special features: first, a white hair between his eyebrows; second, a tongue that could cover his entire face; and third, hidden genitals. These features are not exclusive to Bodhisattvas; ordinary people may also have them.
In addition, the 'Xinposhalun' says that it was once heard that Venerable Mahākāśyapa (Mahākāśyapa) entered the city of Rajagriha for his last alms round. Shortly after eating, he ascended Mount Kukkutapada. This mountain has three peaks, like the upturned feet of a chicken. The Venerable entered the mountain, sat in the lotus position, and made a sincere vow, saying: 'May my body and alms bowl remain in the world for a long time without decay, until Maitreya (Maitreya) Tathagata, the Perfectly Enlightened One, appears in the world after fifty-seven 'koṭi' (koṭi) sixty hundred thousand years, and is able to perform the deeds of a Buddha.' After making this vow, he immediately entered Parinirvana. At that time, the three peaks merged into one, covering the Venerable, allowing him to enter Samadhi peacefully.
及慈氏佛出現世時。將無量人天至此山上。告諸眾曰。汝等見是釋迦牟尼佛。杜多功德弟子。眾中第一大弟子迦葉波不。舉眾咸曰。我等欲見。慈氏如來。即以右手撫雞足山頂。應時峰坼還為三分。時迦葉波將納缽杖。從中而出上升虛空。無量天人。睹斯神變嘆未曾有。其心調柔。慈氏世尊如應說法。皆得見諦。若無留化。如此之事云何有耶。有說。有留化事。問若爾世尊何故不留化身至涅槃後任持說法。答所應作者已究竟故。謂佛所應度皆已度訖。所未度者聖弟子度之。有說。無留化事。問若爾迦葉波事云何得有。答諸信敬天神所任持故。有說。迦葉波爾時未般涅槃。慈氏佛時方取滅度。此不應理。寧可說無不說。彼默多時虛住。如是說者。有留化事。是故大迦葉波已入涅槃。
惟凡伕力弱習惡來多。以住娑婆其心怯弱。初學是法恐畏退敗。常發大愿扶持此行。乃至命終心無障惱。隨種善根。愿共含識自在往生。彌勒內眾得至佛前。隨念修學證不退轉。不願往生於外眾中。恐著五欲不得解脫故。智度論云。有人修少福業。聞有福處當愿往生。乃至命終各生其中。又大莊嚴論云。佛國事大。獨行功德不能成就。要須願力。如牛雖力挽車要須御者能有所至。凈佛國土。由愿引成。以願力故福德增長。不失不壞常見
【現代漢語翻譯】 現代漢語譯本：當慈氏佛（Maitreya Buddha，即彌勒佛）出現於世時，將會帶領無量的人和天人來到這座山（雞足山）。他會告訴大眾說：『你們想見釋迦牟尼佛修苦行功德的弟子中第一大弟子迦葉波（Kasyapa，佛教中的一位重要弟子）嗎？』大眾都會說：『我們想見。』慈氏如來就會用右手撫摸雞足山頂，當時山峰裂開，分為三份。這時，迦葉波拿著他的缽和錫杖，從山中出來，升到空中。無數的天人和人看到這種神奇的變化，讚歎從未有過，他們的心變得調柔。慈氏世尊會根據他們的根器說法，使他們都能證悟真諦。如果沒有留化（指佛或菩薩以特殊方式留在世間度化眾生）之事，這樣的事情怎麼可能發生呢？有人說，有留化之事。問：如果這樣，世尊為什麼不留下化身，直到涅槃之後還繼續任持說法呢？答：因為應該做的事情已經做完了。意思是佛應該度化的人都已經度化完畢，沒有度化的人由聖弟子們去度化。有人說，沒有留化之事。問：如果這樣，迦葉波的事情怎麼會有呢？答：這是由於信敬的天神所護持的緣故。有人說，迦葉波那時還沒有般涅槃（Parinirvana，佛教中的圓寂），在慈氏佛出現時才入滅。這種說法不合理。寧可說不知道，也不要亂說。像這樣的人沉默很久，虛度一生。像這樣說的人，認為有留化之事。所以，大迦葉波已經進入涅槃。 只有凡夫俗子力量薄弱，長期以來習慣於作惡，因為住在娑婆世界（Saha World，指充滿煩惱和痛苦的世間），內心怯懦軟弱。剛開始學習佛法時，常常因為恐懼而退縮失敗。所以要常常發大愿，扶持自己的修行，乃至臨命終時，心中沒有障礙煩惱，隨著所種的善根，發願和一切眾生一起自在地往生，進入彌勒內院，得以往生到彌勒佛前，隨著念頭修學，證得不退轉的境界。不要發願往生到外院，因為害怕貪著五欲（色、聲、香、味、觸），而不能得到解脫。智度論（Mahaprajnaparamita-sastra，佛教論書）中說：有人修了很少的福業，聽到有福德的地方，就應當發願往生，乃至臨命終時，各自往生到那些地方。又大莊嚴論（Mahalankaravatara-sutra，佛教論書）中說：佛國的事情很大，單靠個人的功德不能成就，一定要依靠願力。就像牛雖然有力氣，拉車還需要駕車的人才能到達目的地。清凈佛土，是由願力引導而成的。因為有願力的緣故，福德增長，不會消失損壞，而且常常可以見到佛。
【English Translation】 English version: When Maitreya Buddha (Ci Shi Fo, the Buddha of the Future) appears in the world, he will bring countless humans and devas to this mountain (Jizu Mountain). He will announce to the assembly: 'Do you wish to see Kasyapa (Jiaye Bo, a major disciple of the Buddha), the foremost disciple of Shakyamuni Buddha in ascetic practices?' The assembly will reply: 'We wish to see him.' Maitreya Tathagata will then stroke the summit of Jizu Mountain with his right hand, and the peak will split into three parts. At that moment, Kasyapa, holding his bowl and staff, will emerge from the mountain and ascend into the sky. Countless devas and humans, witnessing this miraculous transformation, will exclaim in wonder, their hearts softened. Maitreya, the World Honored One, will then preach the Dharma according to their capacities, enabling them to realize the truth. If there were no such thing as 'leaving a transformation' (Liu Hua, referring to Buddhas or Bodhisattvas remaining in the world in a special form to guide sentient beings), how could such an event occur? Some say that there is such a thing as 'leaving a transformation.' Question: If so, why did the World Honored One not leave a transformation body to continue upholding and preaching the Dharma even after Nirvana? Answer: Because what needed to be done has already been accomplished. That is, all those whom the Buddha was meant to liberate have already been liberated, and those who have not yet been liberated will be liberated by the noble disciples. Some say that there is no such thing as 'leaving a transformation.' Question: If so, how could the event with Kasyapa occur? Answer: It is due to the support of the reverent and faithful devas. Some say that Kasyapa had not yet entered Parinirvana (Ban Niepan, the final passing away of a Buddha or enlightened being) at that time, and only entered Nirvana when Maitreya Buddha appeared. This explanation is unreasonable. It is better to say 'I don't know' than to speak carelessly. Such a person remains silent for a long time, wasting their life. Those who speak in this way believe that there is such a thing as 'leaving a transformation.' Therefore, the Great Kasyapa has already entered Nirvana. Only ordinary beings are weak and have long been accustomed to evil deeds. Because they dwell in the Saha World (Suo Po Shijie, the world of suffering and afflictions), their hearts are timid and weak. When they first begin to learn the Dharma, they often retreat and fail due to fear. Therefore, they should constantly make great vows to support their practice, and even at the moment of death, their minds should be free from obstacles and afflictions. According to the good roots they have planted, they should vow to be reborn freely together with all sentient beings, entering Maitreya's inner court, reaching the presence of Maitreya Buddha, practicing according to their thoughts, and attaining the state of non-retrogression. They should not vow to be reborn in the outer court, for fear of becoming attached to the five desires (Se, Sheng, Xiang, Wei, Chu - Form, Sound, Smell, Taste, Touch) and being unable to attain liberation. The Mahaprajnaparamita-sastra (Zhi Du Lun, a Buddhist treatise) says: If someone cultivates little merit and hears of a place of great merit, they should vow to be reborn there, and at the moment of death, they will each be reborn in those places. Furthermore, the Mahalankaravatara-sutra (Da Zhuangyan Lun, a Buddhist treatise) says: The affairs of the Buddha-land are vast, and individual merit alone cannot accomplish them; one must rely on the power of vows. Just as a cow, though strong, needs a driver to reach its destination when pulling a cart. The purification of the Buddha-land is brought about by the power of vows. Because of the power of vows, merit increases, does not disappear or decay, and one can always see the Buddha.
佛故。又如十住論云。若人發心求佛。不休不息。有人以指舉大千世界。在空卻住。不足為難。若發願言。我當作佛。是人希有。何以故。世人心劣無大志故。又發菩提心論。有十大愿。常悉修行。
一者愿我先世及以今身。所種善根施與一切眾生。迴向佛道。令我此愿唸唸增長。世世所生終不忘失。常為陀羅尼之所守護。
二者愿我以此善根。生處值佛常得供養。不生無佛國中。
三者愿我親近諸佛。隨侍左右如影隨形。
四者愿我既得親近。為我說法成就五通。
五者愿我通達世諦假名流佈。解第一義得正法智。
六者愿我以無厭心為眾生說。示教利喜皆令開解。
七者愿我以佛神力。遍至十方一切世界。供養諸佛聽受正法。廣攝眾生。
八者愿我隨順清凈法輪。一切眾生聽我法者。聞我名者。即得舍離一切煩惱。
九者愿我隨逐眾生將護與樂。捨身命財荷負正法。除無利益。
十者愿我雖行正法。心無所行。亦無不行。為化眾生不捨正愿。
愿我以此十大誓願。遍眾生界。攝受一切恒沙諸愿。若眾生界有盡。我願乃盡。然眾生界不可盡故。我此大愿亦不可盡。廣度眾生無邊法界。所修善根皆悉迴向無上正覺。生彌勒佛前。聞清凈法悟無生
【現代漢語翻譯】 現代漢語譯本：佛說。又如《十住論》所說，如果有人發心求佛，不停止也不懈怠，有人用手指舉起大千世界，停留在空中，這都不算難事。如果有人發願說：『我將來要成佛』，這個人就非常稀有。為什麼呢？因為世人的心力弱小，沒有遠大的志向。另外，《發菩提心論》中有十大愿，應當經常修行。
第一，愿我過去世以及今生所種的善根，都佈施給一切眾生，迴向佛道。使我的這個願望唸唸增長，世世代代所生都不會忘記，常為陀羅尼（Dharani，總持，咒語）所守護。
第二，愿我憑藉這些善根，所生之處能遇到佛，常能得到供養，不生在沒有佛的國度中。
第三，愿我親近諸佛，隨侍在佛的左右，如同影子跟隨形體。
第四，愿我既然能夠親近佛，佛為我說法，使我成就五通（Abhijna，天眼通、天耳通、他心通、宿命通、神足通）。
第五，愿我通達世俗諦（Samvriti-satya，俗諦）的假名流佈，理解第一義諦（Paramartha-satya，真諦），獲得正法之智。
第六，愿我以沒有厭倦的心為眾生說法，開示教導，使他們得到利益和歡喜，都能夠開悟理解。
第七，愿我以佛的神力，遍至十方一切世界，供養諸佛，聽受正法，廣泛攝受眾生。
第八，愿我隨順清凈法輪，一切眾生聽聞我所說的法，聽到我的名字，就能捨離一切煩惱。
第九，愿我隨順追逐眾生，給予他們安樂，捨棄身命財產，承擔正法，去除沒有利益的事情。
第十，愿我雖然奉行正法，心中沒有執著于所行之事，也沒有什麼是不去做的。爲了教化眾生，不捨棄正愿。
愿我以這十大誓願，遍及眾生界，攝受一切如恒河沙數般眾多的願望。如果眾生界有窮盡的時候，我的願望才會窮盡。然而眾生界是不可窮盡的，因此我的這個大愿也是不可窮盡的。廣泛度化眾生，在無邊的法界中所修的善根，都回向于無上正覺（Anuttara-samyak-sambodhi，阿耨多羅三藐三菩提）。往生到彌勒佛（Maitreya）前，聽聞清凈的佛法，證悟無生（Anutpāda）。
【English Translation】 English version: The Buddha said: Furthermore, as stated in the Dasabhūmika-sūtra (Ten Stages Sutra), if a person generates the aspiration to seek Buddhahood, without ceasing or relaxing, it is not difficult for someone to lift the great thousand world system with a finger and hold it in the air. If someone makes the vow, 'I shall become a Buddha,' that person is rare. Why? Because the minds of worldly people are weak and lack great aspirations. Moreover, the Bodhi-citta-śāstra (Treatise on the Aspiration for Bodhi-citta) contains ten great vows, which should be constantly practiced.
First, I vow to dedicate all the roots of goodness I have planted in past lives and in this present life to all sentient beings, and to dedicate them towards the path of Buddhahood. May this vow of mine increase in every moment, and may I never forget it in every life I am born into. May I always be protected by Dharani (總持，咒語).
Second, I vow that by virtue of these roots of goodness, in every place I am born, I will encounter the Buddha and always be able to make offerings, and not be born in a land without the Buddha.
Third, I vow to be close to all the Buddhas, attending to their left and right, like a shadow following a form.
Fourth, I vow that since I am able to be close to the Buddhas, may they preach the Dharma for me, enabling me to attain the five Abhijna (天眼通、天耳通、他心通、宿命通、神足通).
Fifth, I vow to understand the conventional truth (Samvriti-satya, 俗諦) of nominal existence and its propagation, to understand the ultimate truth (Paramartha-satya, 真諦), and to attain the wisdom of the true Dharma.
Sixth, I vow to preach the Dharma to sentient beings with an unwearied mind, to instruct and guide them, to bring them benefit and joy, and to enable them all to awaken and understand.
Seventh, I vow to use the Buddha's divine power to reach all worlds in the ten directions, to make offerings to all the Buddhas, to listen to and receive the true Dharma, and to widely gather and embrace sentient beings.
Eighth, I vow to follow the pure Dharma wheel, so that all sentient beings who hear the Dharma I preach, and who hear my name, may immediately be able to abandon all afflictions.
Ninth, I vow to follow and attend to sentient beings, to give them happiness, to relinquish my life and possessions, to bear the burden of the true Dharma, and to eliminate what is not beneficial.
Tenth, I vow that although I practice the true Dharma, my mind is not attached to what I do, nor is there anything I do not do. In order to transform sentient beings, I will not abandon my true vows.
I vow that with these ten great vows, I will pervade the realms of sentient beings, and embrace all the vows as numerous as the sands of the Ganges River. If there is an end to the realms of sentient beings, then my vows will come to an end. However, since the realms of sentient beings are inexhaustible, my great vows are also inexhaustible. I will extensively liberate sentient beings, and dedicate all the roots of goodness cultivated in the boundless Dharma realms to the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi, 阿耨多羅三藐三菩提). May I be born before Maitreya (彌勒佛), hear the pure Dharma, and awaken to Anutpāda (無生).
忍。但行住坐臥一生已來。所修善根。並共法界眾生迴向。彌勒佛前速成不退(自外修念觀行見佛方法彌陀彌勒等業具在禪門十卷廣說此中直出經文令示往生)。
玄奘法師云。西方道俗並作彌勒業。為同欲界其行易成。大小乘師皆許此法。彌陀凈土。恐凡鄙穢修行難成。如舊經論。十地已上菩薩。隨分見報佛凈土。依新論意。三地菩薩始可得見報佛凈土。豈容下品凡夫即得往生。此是別時之意。未可為定。所以西方大乘許。小乘不許。故法師一生已來常作彌勒業臨命終時。發願上生見彌勒佛。請大眾同時說偈云。
南無彌勒如來 應正等覺 愿與含識 速奉慈顏 南無彌勒如來 所居內眾 愿捨命已 必生其中
唸佛三昧緣第六
惟凡夫倒想。隨情妄執。六賊交侵。五道旋轉。業繩相系。苦報難出。所以大聖慈愍乘機引接。故舉凈土之妙國。觀如來之勝相。令翹注不懈。欣心敬慕。俯仰合觀。隨心廣略。庶令悟之。善惡則隨心向背成之。業種則見佛可期臨終。喜躍隨念受生。若不預修此福。無常忽至。周慞惶怖。心路蒼茫凈業既空。莫知投寄。眼光失落。依業受殃。是故造罪造福。雖復同營。一種為身。不如修善。修善見佛。造惡獲殃也。故華嚴經偈云。
寧受一切苦 得聞佛音聲
【現代漢語翻譯】 現代漢語譯本： 忍辱。但從行住坐臥，一生以來所修的善根，都與法界眾生一起迴向，愿在彌勒佛（Maitreya Buddha，未來佛）前迅速成就，永不退轉（此外，修習唸佛、觀想、禪定以見佛的方法，以及往生彌陀凈土、彌勒凈土等修行方法，都詳細記載在《禪門》十卷中，這裡只摘錄經文，以指示往生之法）。 玄奘（Xuanzang，唐代著名譯經師）法師說，西方僧俗都修彌勒佛的法門，因為彌勒菩薩與我們同在欲界，所以修行容易成就。大乘和小乘的師父都認可這個法門。彌陀（Amitabha，阿彌陀佛）凈土，恐怕凡夫俗子修行難以成就。如舊經論所說，十地以上的菩薩，才能隨其功德分見到報身佛的凈土。依照新論的觀點，三地菩薩才能得見報身佛的凈土。怎麼能容許下品凡夫立即往生呢？這是別時之意，不可作為定論。所以西方大乘認可，小乘不認可。因此，玄奘法師一生以來常修彌勒佛的法門，臨命終時，發願往生兜率天，見彌勒佛，請大眾同時說偈： 『南無彌勒如來（Namo Maitreya Tathagata，皈依彌勒如來），應正等覺（Arhat Samyak-sambuddha，應供、正遍知），愿與一切眾生（含識，sentient beings），速得奉見慈悲尊顏。 南無彌勒如來，所居住的內院大眾，愿我捨棄此身之後，必定往生其中。』 唸佛三昧緣第六 只是凡夫顛倒妄想，隨順情慾而虛妄執著，六賊（six senses）交相侵擾，在五道（five realms）中輪迴旋轉，被業力的繩索相互牽繫，難以脫離痛苦的果報。所以大聖慈悲憐憫，抓住時機引導接引。所以舉出凈土的妙國，觀想如來的殊勝相好，使人專注而不懈怠，心生歡喜敬慕。俯仰之間，心與境合一，隨心意而廣大或簡略地觀想，希望能夠領悟。善惡則隨著心念的向背而成就，業力的種子則在見佛時可以期待，臨終時，歡喜踴躍，隨念而受生。如果不預先修習這種福德，無常忽然到來，就會驚慌恐懼，心路茫然，凈業空空如也，不知該投向何處。眼光失落，依隨業力而遭受災殃。因此，造罪和造福，雖然同樣是經營，但一種是為自身，不如修善。修善可以見佛，造惡則會遭受災殃啊。所以《華嚴經》（Avatamsaka Sutra）的偈語說： 『寧願承受一切苦，也要聽聞佛的音聲。』
【English Translation】 English version: Endurance. But all the good roots cultivated from walking, standing, sitting, and lying down throughout this life, are dedicated together with all sentient beings in the Dharma realm, wishing for swift attainment and non-retrogression before Maitreya Buddha (the future Buddha) (Furthermore, methods of cultivating mindfulness of the Buddha, contemplation, and meditation to see the Buddha, as well as practices for rebirth in Amitabha's Pure Land and Maitreya's Pure Land, are extensively described in the ten volumes of 'Chan Gate'; here, only excerpts from the scriptures are presented to indicate the path to rebirth). The Venerable Xuanzang (a famous translator of scriptures in the Tang Dynasty) said that both monastics and laypeople in the West cultivate the practice of Maitreya Buddha because Maitreya Bodhisattva is in the same Desire Realm as us, making the practice easier to accomplish. Teachers of both Mahayana and Hinayana Buddhism approve of this method. Amitabha (Amitabha Buddha)'s Pure Land, it is feared, is difficult for ordinary people to achieve through practice. As the old scriptures and treatises say, Bodhisattvas above the Tenth Ground can see the Pure Land of the Reward Body Buddha according to their merits. According to the new treatises, Bodhisattvas of the Third Ground can see the Pure Land of the Reward Body Buddha. How can it be allowed for ordinary people of the lowest grade to be reborn immediately? This is a separate time intention and cannot be taken as definitive. Therefore, Mahayana Buddhism in the West approves, while Hinayana Buddhism does not. Therefore, Venerable Xuanzang constantly practiced the Dharma of Maitreya Buddha throughout his life, and at the time of his death, he vowed to be reborn in Tushita Heaven to see Maitreya Buddha, and asked the assembly to recite the following verse together: 'Namo Maitreya Tathagata (Homage to Maitreya Tathagata), Arhat Samyak-sambuddha (Worthy of offerings, Perfectly Enlightened), may I and all sentient beings (含識, sentient beings) quickly behold your compassionate face. Namo Maitreya Tathagata, the assembly residing in the inner court, may I, after abandoning this body, be reborn there.' The Sixth Condition of Samadhi of Mindfulness of the Buddha It is only because ordinary people have inverted thoughts, clinging to desires and false attachments, that the six senses (六賊) mutually invade, revolving in the five realms (五道), bound together by the ropes of karma, making it difficult to escape the suffering of retribution. Therefore, the Great Sage compassionately takes the opportunity to guide and receive. Therefore, he presents the wonderful land of the Pure Land and contemplates the sublime characteristics of the Tathagata, causing people to focus without懈怠, and to generate joy and reverence. Between bowing and raising the head, the mind and the environment merge into one, contemplating widely or briefly according to one's intention, hoping to awaken. Good and evil are then accomplished according to the direction of the mind, and the seeds of karma can be expected when seeing the Buddha. At the time of death, one rejoices and is reborn according to one's thoughts. If one does not cultivate this merit in advance, impermanence will suddenly arrive, and one will be alarmed and fearful, the path of the mind will be茫然, the pure karma will be empty, and one will not know where to turn. The light of the eyes is lost, and one suffers calamities according to one's karma. Therefore, although creating sins and creating blessings are both經營, one is for oneself, it is better to cultivate goodness. Cultivating goodness can lead to seeing the Buddha, while creating evil will lead to suffering calamities. Therefore, the verse in the Avatamsaka Sutra (華嚴經) says: 'Rather endure all suffering, than hear the voice of the Buddha.'
不受一切樂 而不聞佛名 所以無量劫 受此諸苦惱 流轉生死中 不聞佛名故
又無量壽經云。佛告彌勒菩薩。假使大千世界滿中猛火。為聞阿彌陀佛名故。要當於中直過。未足為難。
又觀佛三昧經云。爾時彌勒菩薩白佛言。世尊。唯愿世尊。大慈大悲憐愍一切。未來世中多有眾生。造不善業。佛不現在。何所依怙得除罪咎。佛告彌勒。如來滅后多有眾生。以不見佛作諸惡業。如是人等當令觀像。若觀像者。與觀我身等無有異。說是語時。空中十方諸佛贊言。善哉今正是時慎勿疑慮。佛告彌勒。如來今者。為未來世五苦眾生。犯禁比丘。不善惡人。五逆誹謗。行十六種。惡律儀者。為如是等。說除罪法。爾時阿難白佛。云何如來。說除罪法。
佛告阿難。如我在世。歸依我者名歸依佛。名歸依法。名歸依僧。觀佛像者先入佛塔。以好香泥及諸凈土。塗地令凈。隨其力能。燒香散華供養佛像。說已過惡禮佛懺悔。如是伏心經。一七日。復至眾中。涂掃僧地除諸糞穢。向僧懺悔禮眾僧足。復經七日。如是供養心不疲厭。若出家人。應誦毗尼極令通利。若在家人。孝養父母。恭敬師長。調心令軟。心若不軟。當強折伏令心調順。自住靜處燒眾名香。禮釋迦文佛而作是言。南無大德我大
【現代漢語翻譯】 現代漢語譯本 不接受任何快樂，也不聽聞佛的名號， 因此在無量劫的時間裡，承受各種痛苦煩惱， 在生死輪迴中流轉，都是因為沒有聽聞佛的名號。
《無量壽經》中說：佛告訴彌勒菩薩，『假使整個大千世界都充滿了猛烈的火焰，爲了聽聞阿彌陀佛的名號，也要從中直接穿過，這還不算困難。』
《觀佛三昧經》中說：當時彌勒菩薩對佛說：『世尊，希望世尊您大慈大悲，憐憫一切眾生。未來世中會有很多眾生，造作不善的惡業，佛陀不在世時，他們依靠什麼才能消除罪過？』佛告訴彌勒：『如來滅度后，很多眾生因為見不到佛而造作各種惡業。對於這些人，應當讓他們觀想佛像。如果觀想佛像，就和觀想我的真身一樣，沒有任何差別。』說完這些話時，空中十方諸佛都讚歎說：『太好了，現在正是時候，不要懷疑顧慮。』佛告訴彌勒：『如來現在，爲了未來世受五種痛苦的眾生，觸犯戒律的比丘，不善良的惡人，犯五逆罪、誹謗正法，以及行持十六種惡律儀的人，為這些人宣說消除罪業的方法。』當時阿難問佛：『如來說的消除罪業的方法是什麼？』
佛告訴阿難：『如我在世時，歸依我的人，就稱為歸依佛，稱為歸依法，稱為歸依僧。觀想佛像的人，首先進入佛塔，用好的香泥和各種乾淨的泥土，塗抹地面使之乾淨。根據自己的能力，燒香、散花供養佛像，說出自己過去所犯的罪惡，禮拜佛像懺悔。這樣調伏內心，經過一個七天。再去大眾之中，塗抹清掃僧眾居住的地面，清除各種糞便污穢，向僧眾懺悔，禮拜眾僧的腳。再經過七天。這樣供養，內心不感到疲憊厭倦。如果是出家人，應當誦讀《毗奈耶》（Vinaya，戒律），務必使其精通流暢。如果是在家人，應當孝養父母，恭敬師長，調柔自己的心，使之柔軟。如果心不柔軟，應當強行折伏，使心調順。獨自住在安靜的地方，焚燒各種名貴的香，禮拜釋迦牟尼佛，並且這樣說：南無（Namo，皈依）大德，我大
【English Translation】 English version Not accepting any joy, nor hearing the Buddha's name, Therefore, for countless kalpas (kalpa, eon), enduring all kinds of suffering and afflictions, Revolving in the cycle of birth and death, all because of not hearing the Buddha's name.
The 《Infinite Life Sutra》 says: The Buddha told Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha), 'Suppose the entire great chiliocosm (chiliocosm, a cosmic system) is filled with raging flames, for the sake of hearing the name of Amitabha Buddha (Amitabha Buddha, the Buddha of Infinite Light), one should pass directly through it, this is not difficult.'
The 《Contemplation of Buddha Samadhi Sutra》 says: At that time, Maitreya Bodhisattva said to the Buddha, 'World-Honored One, may the World-Honored One be greatly compassionate and have pity on all beings. In the future, there will be many beings who create unwholesome karma. When the Buddha is not in the world, what can they rely on to eliminate their offenses?' The Buddha told Maitreya, 'After the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) has passed away, many beings will create various evil deeds because they do not see the Buddha. For these people, they should be made to contemplate the Buddha's image. If they contemplate the Buddha's image, it is the same as contemplating my true body, there is no difference.' After saying these words, all the Buddhas in the ten directions in the sky praised, saying, 'Excellent, now is the right time, do not doubt or worry.' The Buddha told Maitreya, 'The Tathagata now, for the sake of sentient beings in the future who suffer from the five kinds of suffering, Bhikkhus (Bhikkhus, Buddhist monks) who violate the precepts, unkind evil people, those who commit the five rebellious acts, slander the Dharma, and practice the sixteen kinds of evil precepts, for these people, I will explain the method of eliminating offenses.' At that time, Ananda (Ananda, one of the principal disciples of the Buddha) asked the Buddha, 'What is the method of eliminating offenses that the Tathagata speaks of?'
The Buddha told Ananda, 'When I am in the world, those who take refuge in me are called taking refuge in the Buddha, called taking refuge in the Dharma (Dharma, the teachings of the Buddha), called taking refuge in the Sangha (Sangha, the Buddhist community). Those who contemplate the Buddha's image should first enter the Buddha's stupa (stupa, a dome-shaped structure erected as a Buddhist shrine), use good fragrant mud and various clean soils to smear the ground and make it clean. According to their ability, burn incense and scatter flowers to make offerings to the Buddha's image, speak out the sins they have committed in the past, and prostrate before the Buddha to repent. Thus, subdue the mind, and after a week. Then go to the assembly, smear and sweep the ground where the Sangha lives, remove all kinds of feces and filth, repent to the Sangha, and prostrate at the feet of the Sangha. After another seven days. Offerings should be made in this way, and the mind should not feel tired or weary. If one is a Bhikkhu, one should recite the Vinaya (Vinaya, the collection of rules and regulations for monks and nuns), and be sure to make it proficient and fluent. If one is a layperson, one should be filial to parents, respect teachers and elders, and soften one's mind, making it gentle. If the mind is not gentle, one should forcibly subdue it, making the mind harmonious. Live alone in a quiet place, burn various precious incenses, prostrate before Shakyamuni Buddha (Shakyamuni Buddha, the historical Buddha), and say: Namo (Namo, Homage to) Great Virtue, I great
和上應正遍知大悲世尊。愿以慈聖覆護弟子。作是語已。五體投地泣淚像前。從地而起齊整衣服。結跏趺坐繫念一處。隨前眾生繫心鼻端。繫心額上。繫心足指。如是種種隨意繫念。專置一處。勿令馳散使心動搖。心若動搖舉舌拄腭。閉口開目。叉手端坐。一日至七日令身安隱。身安隱已然後想像。
若樂逆觀者。從像足指次第仰觀。初觀足指。繫心專緣佛足五指。經一七日。閉目開目。令其了了見金像指。次觀足兩趺上。令了了見。次觀膊已。次第至髻。從髻觀面。若不明瞭。復更懺悔倍自苦策。以戒凈故。見佛像面。如真金鏡了了分明。作是觀已。觀眉間毫相。如頗黎珠右旋婉轉。此相見時。見佛眉眼。如天畫師之所畫作。見是事已次觀頂光令分明了。如是眾相名為逆觀。
若樂順觀者。從佛頂上諸妙螺文。猶如黑絲右旋婉轉。次觀佛面。觀佛面已具足觀身。漸下至足。如是往反凡十四遍。諦觀一像極令了了。觀一成已。出定入定。恒見立像在行者前。見一了了。復想二像已。次想三像乃至想十。皆令了了。見十像已。想一室內滿中佛像門無空缺。滿一室已。復更精進。燒香散華掃塔塗地。澡浴眾僧。供養師僧父母等已。發大誓願。我今觀佛。以此功德。不願人天聲聞緣覺。正欲專求佛菩提道。發是
【現代漢語翻譯】 現代漢語譯本： 和上（Heshang，指僧侶）應以正遍知（Samyak-saṃbuddha，如實、全面瞭解一切事物）大悲世尊（Mahākaruṇā，具有偉大慈悲的受尊敬者）。愿以慈悲聖潔庇護弟子。說完這些話后，五體投地（五體指雙膝、雙手和頭部）哭泣，在佛像前。從地上起來，整理好衣服，結跏趺坐（padmāsana，一種坐姿），將心念集中在一處。隨著之前的眾生，將心繫于鼻端，將心繫于額上，將心繫于足趾。像這樣種種隨意地繫念，專心置於一處，不要讓心馳散動搖。如果心動搖，就用舌頭抵住上顎，閉上嘴巴，睜開眼睛，叉手端坐。從一天到七天，使身體安穩。身體安穩后，然後開始想像。
如果喜歡逆觀（Urdhva-darśana，從下往上觀察）的人，從佛像的足趾開始，依次向上觀想。首先觀想足趾，專心專注于佛足的五個腳趾。經過一個七天，閉上眼睛，睜開眼睛，使自己清晰地看到金像的腳趾。然後觀想腳背，使自己清晰地看到。然後觀想小腿，依次向上直到髮髻。從髮髻觀想面部。如果不清楚，就再次懺悔，加倍自我鞭策。因為戒律清凈的緣故，就能看到佛像的面容，像真金鏡子一樣清晰分明。做了這樣的觀想后，觀想眉間的白毫相（ūrṇā，佛眉間一束白毛），像頗黎珠（sphatika，一種透明的寶石）一樣向右旋轉婉轉。當看到這個相時，就能看到佛的眉毛和眼睛，就像天上的畫師所畫的一樣。看到這些之後，接著觀想頂光，使其分明清楚。像這樣觀想各種相，稱為逆觀。
如果喜歡順觀（Adho-darśana，從上往下觀察）的人，從佛頂上的各種美妙的螺紋開始，就像黑色的絲線一樣向右旋轉婉轉。然後觀想佛的面容。觀想佛的面容后，完整地觀想身體，逐漸向下直到足部。像這樣來回共十四遍。仔細地觀想一個佛像，使其非常清晰。觀想一個佛像成功后，出定入定，經常看到立著的佛像在修行者面前。看到一個清晰后，再想像兩個佛像，然後想像三個佛像，乃至想像十個佛像，都使它們清晰。看到十個佛像后，想像一個房間里充滿了佛像，門沒有空缺。充滿一個房間后，更加精進，燒香、散花、打掃佛塔、塗地，為眾僧洗浴，供養師父、僧侶、父母等之後，發起大誓願：我現在觀佛，以此功德，不希望得到人天（deva，天神）的福報，也不希望成為聲聞（śrāvaka，通過聽聞佛法而證悟的弟子）或緣覺（pratyekabuddha，獨自證悟的修行者），只想專心尋求佛菩提道（bodhi，覺悟之道）。發起這樣的誓願。
【English Translation】 English version: The Heshang (Heshang, meaning a monk) should respond with Samyak-saṃbuddha (Samyak-saṃbuddha, perfectly and completely understanding all things), the greatly compassionate World-Honored One (Mahākaruṇā, the respected one with great compassion). May you, with your compassionate holiness, protect your disciples. After saying these words, prostrate with the five limbs (the five limbs refer to both knees, both hands, and the head) and weep before the Buddha image. Rise from the ground, arrange your clothes neatly, sit in the lotus position (padmāsana, a sitting posture), and concentrate your mind in one place. Following the previous beings, focus your mind on the tip of your nose, focus your mind on your forehead, focus your mind on your toes. In this way, focus your mind on various things at will, concentrating in one place, and do not let your mind wander or waver. If your mind wavers, press your tongue against the palate, close your mouth, open your eyes, and sit upright with your hands clasped. From one day to seven days, make your body comfortable. After your body is comfortable, then begin to imagine.
If one enjoys reverse contemplation (Urdhva-darśana, observing from bottom to top), start from the toes of the Buddha image and gradually look upwards. First, contemplate the toes, focusing your mind solely on the five toes of the Buddha's feet. After one week, close your eyes and open your eyes, so that you can clearly see the toes of the golden image. Then contemplate the insteps of the feet, so that you can see them clearly. Then contemplate the calves, gradually upwards to the hair knot. From the hair knot, contemplate the face. If it is not clear, then repent again and redouble your self-discipline. Because of the purity of the precepts, you will be able to see the face of the Buddha image, as clear and distinct as a true golden mirror. After doing this contemplation, contemplate the white hair mark (ūrṇā, a tuft of white hair between the eyebrows of the Buddha) between the eyebrows, swirling gently to the right like a crystal bead (sphatika, a type of transparent gem). When you see this mark, you will be able to see the Buddha's eyebrows and eyes, as if painted by a heavenly artist. After seeing these things, then contemplate the halo, making it clear and distinct. Contemplating these various marks in this way is called reverse contemplation.
If one enjoys forward contemplation (Adho-darśana, observing from top to bottom), start from the various wonderful spiral patterns on the top of the Buddha's head, swirling gently to the right like black silk threads. Then contemplate the Buddha's face. After contemplating the Buddha's face, fully contemplate the body, gradually downwards to the feet. Repeat this back and forth fourteen times. Carefully contemplate one image, making it extremely clear. After successfully contemplating one image, enter and exit samadhi (meditative state), and you will often see the standing Buddha image in front of the practitioner. After seeing one clearly, then imagine two Buddha images, then imagine three Buddha images, and even imagine ten Buddha images, making them all clear. After seeing ten Buddha images, imagine a room filled with Buddha images, with no gaps in the door. After filling one room, be even more diligent, burning incense, scattering flowers, sweeping the pagoda, painting the ground, bathing the Sangha (community of monks), and making offerings to teachers, monks, parents, etc., and then make a great vow: I am now contemplating the Buddha, and with this merit, I do not wish for the blessings of humans and gods (deva, deities), nor do I wish to become a Śrāvaka (śrāvaka, a disciple who attains enlightenment by hearing the Buddha's teachings) or a Pratyekabuddha (pratyekabuddha, a solitary enlightened being), but only wish to single-mindedly seek the path to Buddhahood (bodhi, the path to enlightenment). Make such a vow.
愿已至求大乘。當行懺悔。勸請諸佛。隨喜迴向。正身端坐繫念在前。觀佛境界令漸廣大。一僧坊中滿中佛像。方身丈六。足下蓮華。圓光一尋及通身光。及眾化佛並佛侍者。光明眾色皆令了了。一僧坊已。復廣一頃百頃。遠滿百由旬。見一切像相好炳然。此像成已。想一閻浮提滿中佛像。餘三天下亦皆遍滿。身心歡喜。倍加精進頂戴恭敬。十二部經。般若波羅蜜前。五體投地誠心懺悔。念想成已。閉目叉手端坐正受。更作遠想。滿十方界見一切像。身純金色。舉身毛孔皆放光明。一一光明百億寶色。一一色中無量雜色。微妙境界悉自涌出。此念想成名觀立像。作是觀者。除卻六十億劫生死之罪。亦名見佛。于未來世。值賢劫千佛為其和上。于佛法中次第出家。聞佛說法憶持不忘。于星宿劫光明佛所。現前授記。粗心觀像。尚得如是無量功德。況復繫念。觀佛眉間白毫相光。
爾時世尊。復為眾生說坐像法。想像令坐寶華。眾像坐時。大地自然出大白光。如琉璃色白凈可愛。眾白光間百億菩薩。白如雪山。想像毛孔出一一菩薩。身毛孔中出金色光。其光大盛照十方界。皆作金色。若有眾生觀像坐者。除五百億劫生死之罪。未來值遇賢劫千佛。于星宿劫中值遇諸佛。數滿十方。一一佛所受持佛語。身心安隱終不謬
【現代漢語翻譯】 現代漢語譯本： 發願已經達到希求大乘的階段，應當進行懺悔，勸請諸佛，隨喜功德，迴向眾生。端正身體，繫念於前方，觀想佛的境界逐漸廣大。觀想一個僧房中充滿佛像，佛像身高一丈六尺，足下有蓮花，頭頂有周圍一尋的圓光以及通身的光芒，還有眾多化佛以及佛的侍者，光明和各種顏色都清晰明瞭。觀想完一個僧房后，再擴大到一個頃、一百頃，遠處充滿一百由旬。見到一切佛像的相好都非常明顯。這個佛像觀想完成後，觀想整個閻浮提都充滿佛像，其餘三大天下也全部遍滿。身心歡喜，更加精進，頂戴恭敬。在十二部經、《般若波羅蜜》前，五體投地，誠心懺悔。念想完成後，閉上眼睛，雙手合十，端正坐好，進入正受。再作更遠的觀想，充滿十方世界，見到一切佛像，身體純粹是金色，全身的毛孔都放出光明，每一個光明都有百億種寶色，每一種顏色中又有無量種雜色，微妙的境界全部涌現出來。這種念想完成，叫做觀立像。作這種觀想的人，可以消除六十億劫生死之罪，也叫做見佛。在未來世，會遇到賢劫千佛作為他的和尚（Upadhyaya，親教師）。在佛法中次第出家，聽聞佛說法，記憶保持不忘。在星宿劫光明佛那裡，得到現前授記。粗略地觀想佛像，尚且能得到如此無量的功德，更何況是繫念觀想佛眉間的白毫相光呢？
這時，世尊又為眾生宣說坐像法。觀想佛像坐在寶蓮花上。眾佛像坐下時，大地自然發出大白光，像琉璃一樣潔白可愛。在眾多白光之間有百億菩薩，像雪山一樣潔白。觀想毛孔中出現一個個菩薩，菩薩的身毛孔中發出金色光芒，光芒非常盛大，照耀十方世界，都變成金色。如果有眾生觀想佛像坐著，可以消除五百億劫生死之罪。未來會遇到賢劫千佛，在星宿劫中遇到諸佛，數量充滿十方。在每一尊佛那裡都受持佛語，身心安穩，始終不會錯謬。
【English Translation】 English version: Having aspired to seek the Mahayana, one should perform repentance, invite all Buddhas, rejoice in merits, and dedicate them to all beings. Straighten the body, sit upright, and focus the mind in front, visualizing the Buddha's realm gradually expanding. Visualize a monastery filled with Buddha images, each sixteen feet tall, with lotus flowers beneath their feet, a halo of one 'xun' (a unit of measurement) around their heads, and light emanating from their entire bodies, along with numerous manifested Buddhas and Buddha's attendants. Make all the light and various colors clear and distinct. After visualizing one monastery, expand it to one 'qing' (a unit of area), one hundred 'qing', and far away, filling one hundred 'yojana' (a unit of distance). See all the characteristics and marks of the images clearly. After this image is complete, visualize the entire Jambudvipa (the continent where we live) filled with Buddha images, and the other three continents also completely filled. With joy in body and mind, increase diligence, and respectfully bow down. Before the Twelve Divisions of Scriptures and the Prajna Paramita (Perfection of Wisdom), prostrate with the five limbs touching the ground and sincerely repent. After the visualization is complete, close the eyes, clasp the hands, sit upright, and enter into proper reception. Then make a further visualization, filling the ten directions with all the images, their bodies pure gold, every pore emitting light. Each light has a hundred billion precious colors, and each color has countless mixed colors. Subtle realms all emerge spontaneously. This visualization is called 'Visualizing the Standing Image'. One who performs this visualization eliminates the sins of sixty billion kalpas (an immense period of time) of birth and death. It is also called 'Seeing the Buddha'. In the future, one will encounter the Thousand Buddhas of the Bhadrakalpa (the current cosmic age) as one's Upadhyaya (preceptor). One will leave home in the Buddhadharma in due order, hear the Buddha's teachings, and remember them without forgetting. At the Light Buddha in the Constellation Kalpa, one will receive a prediction of Buddhahood in person. Even a coarse visualization of the image can obtain such immeasurable merits, how much more so by focusing the mind and visualizing the white hair-curl mark between the Buddha's eyebrows?
At that time, the World Honored One again spoke the method of visualizing the seated image for the sake of sentient beings. Visualize the image sitting on a jeweled lotus flower. When the images sit, the earth naturally emits great white light, as pure and lovely as lapis lazuli. Among the many white lights are a hundred billion Bodhisattvas, as white as snow mountains. Visualize each pore emitting a Bodhisattva, and from the body pores of the Bodhisattvas emit golden light. The light is very strong, illuminating the ten directions, all turning golden. If there are sentient beings who visualize the image sitting, they will eliminate the sins of five hundred billion kalpas of birth and death. In the future, they will encounter the Thousand Buddhas of the Bhadrakalpa, and in the Constellation Kalpa, they will encounter Buddhas, their number filling the ten directions. At each Buddha's place, they will receive and uphold the Buddha's words. Their body and mind will be peaceful and secure, and they will never be mistaken.
亂。一一世尊現前授記。過算數劫得成為佛。
爾時世尊。告阿難言。若有眾生觀佛坐已。當觀像行。觀像行者。見十方界滿中像行。虛空及地見一一像。從坐而起。一一像起。時五百億寶華。一一華中有無數光。一一光中無數化佛隨心想現。一一化佛放金色。光照行者。身是時行者入定之時。自見己身三十六物惡露不凈。不凈現時當疾除滅。此不凈觀。從貪愛生虛偽不實。用此觀為使諸不凈變為白玉。自見己身。如白玉瓶內外俱空。作是觀時宜服蘇藥。勿使身虛。請諸行像以手摩頭。放大光明照我己身。是時行者自見己身。如黃金色。此想成已。出定歡喜禮敬諸佛。修諸功德迴向菩提。爾時諸佛異口同音。各各皆為行者說法。雖未得道。見佛聞法總持不失。此名凡夫唸佛三昧。得此三昧。于剎那頃恒見諸佛。所說大乘。一日一夜即得通利。一一諸佛皆說決言。汝唸佛故過星宿劫。得成為佛。身相光明與我無異。說是語已。八十億佛一時放光。光中無量化佛皆說是語。佛告阿難。此唸佛三昧若成就者。有五因緣。何等為五。一持戒不犯。二不起邪見。三不生憍慢。四不恚不嫉。五勇猛精進。如救頭然行此五事。正念諸佛令心不退。當供養十方諸佛。云何供養。是人出定入塔見像。誦持經時。若禮一佛。當作是念
【現代漢語翻譯】 現代漢語譯本 亂。一一世尊（Bhagavan，意為『世尊』）現前授記。過算數劫得成為佛。
爾時世尊。告阿難（Ananda，佛陀的十大弟子之一）言。若有眾生觀佛坐已。當觀像行。觀像行者。見十方界滿中像行。虛空及地見一一像。從坐而起。一一像起。時五百億寶華。一一華中有無數光。一一光中無數化佛隨心想現。一一化佛放金色。光照行者。身是時行者入定之時。自見己身三十六物惡露不凈。不凈現時當疾除滅。此不凈觀。從貪愛生虛偽不實。用此觀為使諸不凈變為白玉。自見己身。如白玉瓶內外俱空。作是觀時宜服蘇藥。勿使身虛。請諸行像以手摩頭。放大光明照我己身。是時行者自見己身。如黃金色。此想成已。出定歡喜禮敬諸佛。修諸功德迴向菩提（Bodhi，意為『覺悟』）。爾時諸佛異口同音。各各皆為行者說法。雖未得道。見佛聞法總持不失。此名凡夫唸佛三昧（Samadhi，意為『禪定』）。得此三昧。于剎那頃恒見諸佛。所說大乘（Mahayana，佛教宗派之一）。一日一夜即得通利。一一諸佛皆說決言。汝唸佛故過星宿劫。得成為佛。身相光明與我無異。說是語已。八十億佛一時放光。光中無量化佛皆說是語。佛告阿難。此唸佛三昧若成就者。有五因緣。何等為五。一持戒不犯。二不起邪見。三不生憍慢。四不恚不嫉。五勇猛精進。如救頭然行此五事。正念諸佛令心不退。當供養十方諸佛。云何供養。是人出定入塔見像。誦持經時。若禮一佛。當作是念
【English Translation】 English version Disorder. The Bhagavan (World-Honored One) bestows a prediction in the present moment: after countless kalpas (aeons), one will attain Buddhahood.
At that time, the Bhagavan said to Ananda (one of the ten principal disciples of the Buddha): 'If there are sentient beings who have contemplated the Buddha seated, they should then contemplate the walking images. Those who contemplate the walking images will see the ten directions filled with walking images. In the sky and on the ground, they will see each image rising from its seat. As each image rises, five hundred billion jeweled flowers appear. Within each flower are countless lights, and within each light, countless manifested Buddhas appear according to one's thoughts. Each manifested Buddha emits golden light, illuminating the practitioner's body. At this time, when the practitioner enters samadhi (meditative absorption), they will see their own body as composed of thirty-six impure substances, foul and unclean. When this impurity appears, it should be quickly eliminated. This contemplation of impurity arises from greed and is false and unreal. Use this contemplation to transform all impurities into white jade. See one's own body as a white jade vase, empty both inside and out. When practicing this contemplation, it is advisable to take ghee medicine to prevent the body from becoming weak. Invite the walking images to stroke your head with their hands, emitting great light to illuminate your own body. At this time, the practitioner will see their own body as golden in color. Once this visualization is accomplished, emerge from samadhi with joy, pay homage to all the Buddhas, cultivate all merits, and dedicate them to Bodhi (enlightenment). At that time, all the Buddhas, with one voice, will each preach the Dharma to the practitioner. Although one has not yet attained the Path, seeing the Buddhas and hearing the Dharma will result in complete retention without loss. This is called the 'Ordinary Person's Buddha-Recollection Samadhi.' Having attained this samadhi, one will constantly see all the Buddhas in an instant, and will quickly and thoroughly understand the Mahayana (Great Vehicle) teachings they expound in a single day and night. Each and every Buddha will declare decisively: 'Because you have recollected the Buddha, after kalpas as numerous as the stars, you will attain Buddhahood. Your bodily form and light will be no different from mine.' Having spoken these words, eighty billion Buddhas will simultaneously emit light, and countless manifested Buddhas within the light will all speak these words. The Buddha said to Ananda: 'If this Buddha-Recollection Samadhi is accomplished, there are five causes and conditions. What are the five? First, upholding the precepts without transgression. Second, not giving rise to wrong views. Third, not generating arrogance. Fourth, not being angry or jealous. Fifth, being courageous and diligent, as if saving one's own head from burning. Practicing these five things, with right mindfulness of the Buddhas, will prevent the mind from regressing. One should make offerings to the Buddhas of the ten directions. How should one make offerings? When this person emerges from samadhi and enters a stupa (reliquary mound) to see an image, while reciting the sutras, if one bows to a single Buddha, one should make this thought:'
。正遍知諸佛心智無礙。我今禮一佛即禮一切佛。若思惟一佛即見一切佛。一一佛前有一行者。接足為禮。皆是己身。若以一華供養佛時。當作是念。諸佛法身功德無量。不住不壞湛然常安。我今以華奉獻諸佛。愿佛受之。作是念已復當起想。我所執華從草木生。持此供養可見擬想。即當作念。想身諸毛孔。令一毛孔。出無數華云。無數香菸香云。遍於十方界施作佛事。還成金臺住行者前。若凡夫人慾供養者。手擎香爐執華供養。當發是愿。愿此華香滿十方界。供養一切佛。化佛並菩薩。無數聲聞眾。受此香華云。以為光明臺。廣于無邊界。無邊無量作佛事。一一毛孔流出幢幡。無量音樂。名衣上服。百種飲食。諸雜供養。並同前法。
佛告阿難。未來眾生。其有得是念佛三昧者。當教是人。密身口意。莫起邪見。莫生貢高。若起邪命及貢高法。當知此人是增上慢。破滅佛法。多使眾生起不善心。亂和合僧。顯異惑眾。是惡魔伴。如是惡人雖復唸佛。失甘露味。此人生處以貢高故。身恒卑小生下賤家。貧窮諸衰無量惡業。以為嚴飾。如此種種眾多惡事。當自防護令永不生。
頌曰。
法身無像 至教無言 隨機應現 緣念流傳 愍茲沉溺 弘斯妙門 器識相感 實濟重昏 八功德水
【現代漢語翻譯】 現代漢語譯本 諸佛的心智通達一切，沒有阻礙（正遍知：指佛具有完全和正確的知識）。我現在禮拜一尊佛，就等於禮拜一切佛。如果思惟一尊佛，就能見到一切佛。每一尊佛前都有一位修行者，以接足禮來表達敬意，而這些修行者都是自己。如果用一朵花供養佛時，應當這樣想：諸佛的法身功德無量，不生不滅，清凈安穩，永恒不變。我現在用鮮花供養諸佛，愿佛接受。這樣想之後，還要進一步觀想：我所持的花是從草木中生長出來的，用它來供養，其心意是可以想像的。然後就應當這樣觀想：觀想自己身上的每一個毛孔，令每一個毛孔都涌出無數的花云，無數的香菸香云，遍佈十方世界，施行佛事。這些花雲和香云又變成金色的蓮臺，停留在修行者面前。如果凡夫俗子想要供養，手持香爐，拿著鮮花供養，應當發這樣的愿：愿這鮮花和香氣充滿十方世界，供養一切佛、化佛以及菩薩，無數的聲聞弟子。愿他們接受這香花云，作為光明臺，廣大無邊，在無量無邊的世界裡施行佛事。每一個毛孔都流出寶幢、幡蓋，無量的音樂，華美的衣服，各種飲食，以及各種各樣的供養，都和前面的方法一樣。
佛告訴阿難（Ananda，佛陀的十大弟子之一）：未來世的眾生，如果有人能夠得到這種唸佛三昧（Samadhi，一種高度集中的冥想狀態），應當教導這個人，秘密地守護自己的身、口、意，不要產生邪見，不要生起貢高我慢之心。如果生起以邪命（不正當的謀生手段）為生，以及貢高我慢的念頭，應當知道這個人是增上慢者（認為自己已經證悟，但實際上沒有），會破壞佛法，使眾多眾生生起不善之心，擾亂僧團的和合，用怪異的說法迷惑大眾，是惡魔的同伴。這樣的惡人即使唸佛，也會失去甘露的滋味。這種人因為貢高我慢的緣故，所生之處身體總是矮小卑微，出生在下賤的家庭，貧窮衰敗，無量的惡業作為他的裝飾。像這樣種種眾多的惡事，應當自己防護，使它永遠不生起。
頌曰：
法身沒有形象，至高的教義無法用言語表達，隨著不同的根機而應機顯現，通過因緣和念頭來流傳。憐憫那些沉溺在苦海中的眾生，弘揚這種微妙的法門。修行者的根器和佛法相互感應，真實地救濟那些處在重重黑暗中的眾生。八功德水（具有八種功德的水）
【English Translation】 English version The Buddhas' minds are omniscient and unobstructed (Sarvajna: referring to the Buddhas possessing complete and correct knowledge). Now, when I prostrate to one Buddha, it is equivalent to prostrating to all Buddhas. If one contemplates on one Buddha, one sees all Buddhas. Before each Buddha, there is a practitioner, offering reverence by touching the feet, and these practitioners are all oneself. If one offers a flower to the Buddha, one should think thus: The Dharmakaya (Dharma body, the body of the Buddha's teachings) of all Buddhas has immeasurable merits, is unborn and undying, clear and peaceful, eternally constant. Now I offer flowers to all Buddhas, may the Buddhas accept them. After thinking thus, one should further visualize: The flower I hold grows from plants and trees, offering it expresses a conceivable intention. Then one should visualize: Imagine the pores of the body, causing countless clouds of flowers and countless clouds of incense to emanate from each pore, pervading the ten directions, performing Buddha-deeds. These clouds of flowers and incense then transform into golden platforms, residing before the practitioner. If ordinary people wish to make offerings, holding an incense burner and offering flowers, they should make this vow: May this flower and fragrance fill the ten directions, offering to all Buddhas, manifested Buddhas, and Bodhisattvas, countless Sravakas (listeners, disciples). May they receive this cloud of incense and flowers, as a platform of light, vast and boundless, performing Buddha-deeds in immeasurable worlds. From each pore flow banners, countless music, exquisite clothing, hundreds of foods, and various offerings, all in accordance with the previous method.
The Buddha told Ananda (one of the ten principal disciples of the Buddha): In the future, if there are beings who attain this Samadhi (a state of meditative consciousness) of Buddha-Recollection, you should teach them to secretly guard their body, speech, and mind, not to give rise to wrong views, and not to generate arrogance. If they give rise to wrong livelihood (improper means of earning a living) and arrogance, know that this person is an arrogant individual (believing they have attained enlightenment when they have not), who will destroy the Buddha-dharma, causing many beings to generate unwholesome thoughts, disrupting the harmony of the Sangha (Buddhist community), misleading the masses with strange teachings, and being a companion of demons. Even if such an evil person recites the Buddha's name, they will lose the taste of nectar. Because of arrogance, this person's birthplace will always be small and humble, born into a lowly family, impoverished and declining, with countless evil deeds as their adornment. Such numerous evil deeds should be guarded against, so that they never arise.
Verse:
The Dharmakaya has no form, the supreme teaching is beyond words, appearing according to different capacities, transmitted through conditions and thoughts. Pitying those who are drowning, propagating this wonderful Dharma gate. The practitioner's capacity and the Dharma resonate, truly saving those in deep darkness. Water with eight merits (water possessing eight qualities)
七寶行樹 祥鳥游池 清音流佈 法鼓和鳴 休風引路 躬奉微言 仰規玄度 赫哉兜率 邈矣慈尊 光流天廟 威振黎元 仙華飖飏 寶殿云屯 薦之福祚 功洽焭魂 匯征彼寄 愿言非負 既靜夢塵 還資情有 書之傳之 天長地久 文而或虧 誓心何朽
諸經要集卷第一 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第二
西明寺沙門釋道世集敬法篇第二(此有八緣)敬僧篇第三(此有三緣)述意緣說法緣聽法緣漸頓緣求法緣感福緣報恩緣謗法緣
述意緣第一
蓋聞寂滅不動。是則無象無言。感而遂通。所以有名有教。是以一四之句難聞。三千之火易入。庶使凝寒靜夜。朗月長宵獨處空閑。吟誦經典。吐納宮商。文字分明。言味流美。詞韻相屬。適眾人心。利生物。善足使幽靈欣躍。精神悅豫。久習純熟。文義洞曉敬心殷誦。至誠冥感。信知受持一偈福利弘深。書寫一言功超累劫。是以迦葉頂受。靡吝剝皮薩陀心樂無辭灑血。此是甘露之初門。入道之終德也。
說法緣第二
夫法師升座。先須禮敬三寶。自凈其心。觀時擇人。具慈悲意。救生利物。然後為說。故報恩經云。聽者坐說者立。
【現代漢語翻譯】 現代漢語譯本 七寶行樹（以七種珍寶裝飾的成行樹木），祥鳥游池（吉祥的鳥兒在池塘中嬉戲），清音流佈（清澈的聲音傳播開來）。 法鼓和鳴（佛法的鼓聲和諧鳴響），休風引路（和煦的風引導方向），躬奉微言（恭敬地奉行精妙的教義）。 仰規玄度（仰慕遵循深奧的法則），赫哉兜率（多麼輝煌啊，兜率天！），邈矣慈尊（多麼遙遠啊，慈悲的佛陀！）。 光流天廟（光芒流淌在天上的廟宇），威振黎元（威嚴震懾著萬民百姓），仙華飖飏（仙界的鮮花飄揚飛舞）。 寶殿云屯（珍寶裝飾的殿宇如雲聚集），薦之福祚（以此獻上福運），功洽焭魂（功德普及孤獨的靈魂）。 匯征彼寄（彙集徵兆寄託於此），愿言非負（願望的言語不會辜負），既靜夢塵（既然已經平息了夢幻般的塵埃）。 還資情有（還要資助有情眾生），書之傳之（書寫它，傳播它），天長地久（直到天長地久）。 文而或虧（文字或許會有缺失），誓心何朽（誓願之心怎會腐朽）。
《諸經要集》卷第一 大正藏第54冊 No. 2123 《諸經要集》
《諸經要集》卷第二
西明寺沙門釋道世集 敬法篇第二（此有八緣）敬僧篇第三（此有三緣）述意緣、說法緣、聽法緣、漸頓緣、求法緣、感福緣、報恩緣、謗法緣。
述意緣第一
聽聞寂滅不動，是無形無言的狀態。因感應而通達，所以才有名相和教法。因此，一句四字偈語難以聽聞，三千大千世界的火災容易進入。希望在凝寒的靜夜，朗月高懸的長夜，獨自一人在空閑之處，吟誦經典，吐納宮商之音。文字清晰分明，言語意味優美，詞語韻律相互關聯，適合大眾的心意，利益眾生。這足以使幽靈欣喜雀躍，精神愉悅舒暢。長久地學習純熟，文義透徹明曉，以恭敬之心慇勤誦讀，至誠之心冥冥感應。確信受持一句偈語，福利弘大深遠；書寫一個字，功德超越累劫。因此，迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）以頭頂受持佛法，不吝惜剝皮；薩陀（Sadaprarudita，常啼菩薩）心甘情願地灑血。這是甘露的最初之門，進入佛道的最終功德啊。
說法緣第二
法師升座說法，首先必須禮敬三寶（佛、法、僧），使自己的內心清凈。觀察時機，選擇聽眾，具備慈悲之心，救度眾生，利益萬物，然後才為他們說法。所以《報恩經》說：『聽法者坐，說法者站立。』
【English Translation】 English version Seven-jeweled rows of trees, auspicious birds play in the ponds, clear sounds spread. Dharma drums resonate harmoniously, gentle breezes lead the way, respectfully offering subtle words. Looking up to the profound principles, how glorious is Tushita (one of the six heavens in the desire realm)! How distant is the compassionate Buddha! Light flows in the heavenly temples, majesty shakes the common people, celestial flowers flutter and dance. Jeweled halls gather like clouds, offering blessings and prosperity, merit extends to lonely souls. Gathering omens and entrusting them here, the words of vows will not be in vain, since the dust of dreams has been calmed. Also assisting sentient beings, writing it down and transmitting it, for as long as heaven and earth endure. The text may have deficiencies, but how can the vowed heart decay?
Collected Essentials from Various Sutras, Volume 1 Taisho Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 2
Collected by Shramana Shi Daoshi of Ximing Temple. Chapter 2 on Reverence for the Dharma (with eight causes). Chapter 3 on Reverence for the Sangha (with three causes). Describing the Intent Cause, Explaining the Dharma Cause, Listening to the Dharma Cause, Gradual and Sudden Cause, Seeking the Dharma Cause, Experiencing Blessings Cause, Repaying Kindness Cause, Slandering the Dharma Cause.
The First Cause: Describing the Intent
It is said that stillness and non-movement are the state of extinction, which is without form or words. Through feeling and communication, names and teachings arise. Therefore, a four-word verse is difficult to hear, and the fire of three thousand great chiliocosms is easy to enter. It is hoped that in the cold, quiet night, the long night with a bright moon, alone in a vacant place, one can recite the scriptures, intoning the sounds of palace and merchant scales. The words are clear and distinct, the language is beautiful and meaningful, the words and rhymes are related to each other, suitable for the hearts of the masses, and beneficial to living beings. This is enough to make the spirits rejoice and leap, and the mind is happy and comfortable. With long-term practice and familiarity, the meaning of the text is thoroughly understood, and with a respectful heart, one recites diligently, and with a sincere heart, one responds in the dark. Believing that upholding a single verse brings great and profound blessings; writing a single word brings merit that surpasses countless kalpas. Therefore, Kasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) received the Dharma with the top of his head, not hesitating to peel off his skin; Sadaprarudita (the Ever-Weeping Bodhisattva) gladly shed his blood without complaint. This is the initial gate of nectar, and the ultimate virtue of entering the path.
The Second Cause: Explaining the Dharma
When a Dharma master ascends the seat to explain the Dharma, he must first pay homage to the Three Jewels (Buddha, Dharma, Sangha) and purify his own mind. Observe the timing, choose the audience, have a compassionate heart, save sentient beings, and benefit all things, and then explain the Dharma to them. Therefore, the Sutra of Repaying Kindness says: 'The listener sits, the speaker stands.'
不應為說若聽者求說者過。不應為說。若聽者依人不依法。依字不依義。依不了義經不依了義經。依識不依智。並不應為說。何以故。是人不能恭敬諸佛菩薩清凈法故。若說尊重於法。聽法之人亦生宗敬。至心聽受不生輕慢。是名清凈說。
又五分律云。除其貪心。不自輕心。不輕大眾心。慈心喜心。利益心。不動心。立此等心。乃至宣說一四句偈。令前人如實解者。長夜安樂利益無量。
又涅槃經云。若有受持讀誦書寫宣說。非時非國不請而說。輕心輕他自嘆。隨處而說。反滅佛法。乃至令無量人死墮地獄。則是眾生惡知識也。
又十誦律云。有五種人。問法皆不應為說。一試問。二無疑問。三不為悔所犯故問。四不受語故問。五詰難故問。並不得答。若前人實有好心。不具前意。為欲生善滅惡者。法師隨機方便好心為說。若自解未明。或於法有疑者。則不得為說。恐令前人有錯傳之失。彼此得罪。
又優婆塞戒經云。佛言。如法住者。能自他利。不如法住者。則不得名自利利他。如法住者有八智。何等為八。一法智。二義智。三時智。四知足智。五自他智。六眾智。七根智。八上下智。是人具足如是八智。凡有所說具十六事。一時說。二至心說。三次第說。四和合說。五隨義說。六喜樂
說。七隨意說。八不輕眾說。九不訶眾說。十如法說。十一自他利說。十二不散亂說。十三合義說。十四真正說。十五說已不生憍慢。十六說已不求來世報。如是之人能從他聽。
又正法念經云。若有眾生正行善業。為邪見人說一偈法。令凈信佛。命終生應聲天。受種種樂。從天還退隨業流轉。若為財物故與人說法。不以悲心利益眾生。而取財物。或用飲酒。或與女人共飲共食。如伎兒法自賣求財。如是法施其果甚少。生於天上作智慧鳥。能說偈頌。是則名曰下品法施也。云何名為中品法施耶。為名聞故。為勝他故。為勝餘大法師故。為人說法。或以姤心為人說法。如是法施得報亦少。生於天中受中異報。或生人中。是則名曰中品法施也。云何名為上品法施耶。以清凈心。為欲增長眾生智慧。而為說法不為財利。為令邪見眾生等住于正法。如是法施自利利人。無上最勝。乃至涅槃。其福不盡。是則名曰上品法施也。
又迦葉經。爾時世尊而說偈曰。
三千大千界 珍寶滿其中 以此用佈施 所得功德少 若說一偈法 功德為甚多 三界諸樂具 盡持施一人 不如一偈施 功德為最勝 此功德勝彼 能離諸苦惱 若恒沙世界 珍寶滿其中 以施諸如來 不如一法施
【現代漢語翻譯】 現代漢語譯本： 說：一、隨宜而說。二、應時而說。三、柔軟而說。四、不卒暴說。五、分別說。六、不顛倒說。七、隨意說。八、不輕慢眾人而說。九、不呵責眾人而說。十、如法而說。十一、自利利他而說。十二、不散亂而說。十三、合乎義理而說。十四、真實而說。十五、說完之後不生驕慢。十六、說完之後不求來世的果報。像這樣的人才能聽取別人的意見。
《正法念經》中說：如果有的眾生認真修行善業，為持邪見的人說一句偈語的佛法，使他們對佛產生清凈的信心，此人命終之後會轉生到應聲天（一種天界），享受各種快樂。從天界退下來之後，隨著業力繼續流轉。如果爲了財物而給人說法，不是出於悲憫之心利益眾生，而是爲了獲取財物，或者用這些錢飲酒，或者與女人一同飲酒作樂，像戲子一樣出賣自己來求取錢財，這樣的法佈施，其果報非常少，會轉生到天上做智慧鳥，能夠吟唱偈頌。這叫做下品法佈施。什麼叫做中品法佈施呢？爲了名聲，爲了勝過他人，爲了勝過其他大法師，而為人說法，或者以染污之心為人說法，這樣的法佈施得到的果報也很少，會轉生到天界享受中等的果報，或者轉生到人間。這叫做中品法佈施。什麼叫做上品法佈施呢？以清凈的心，爲了增長眾生的智慧，而為人說法，不爲了財利，爲了使持邪見的眾生能夠安住于正法，這樣的法佈施，既能自利又能利他，是無上最殊勝的，乃至證得涅槃（佛教術語，指解脫生死輪迴的狀態），其福報也不會窮盡。這叫做上品法佈施。
《迦葉經》中，世尊說偈語道：
『三千大千世界（佛教宇宙觀中的一個單位世界）， 珍寶充滿在其中， 用這些來佈施， 所得的功德很少。 如果說一句偈語的佛法， 功德非常多。 三界（佛教指欲界、色界、無色界）所有的快樂之具， 全部用來佈施給一個人， 不如一句偈語的佈施， 功德最為殊勝。 這種功德勝過前者， 能夠脫離各種苦惱。 如果像恒河沙一樣多的世界， 珍寶充滿在其中， 用來佈施給諸如來（佛的稱號之一）， 不如一句佛法的佈施。』
【English Translation】 English version: To speak: 1. To speak appropriately. 2. To speak at the right time. 3. To speak gently. 4. To speak without haste. 5. To speak distinctly. 6. To speak without confusion. 7. To speak freely. 8. To speak without belittling others. 9. To speak without criticizing others. 10. To speak according to the Dharma. 11. To speak for the benefit of oneself and others. 12. To speak without distraction. 13. To speak in accordance with the meaning. 14. To speak truthfully. 15. To not become arrogant after speaking. 16. To not seek rewards in the next life after speaking. Such a person is able to listen to others.
The Zheng Fa Nian Jing (Sutra of Mindfulness of the Right Dharma) says: If there are sentient beings who diligently cultivate good deeds, and speak a verse of the Dharma to those who hold wrong views, causing them to develop pure faith in the Buddha, upon death, they will be reborn in the Ying Sheng Tian (a heaven realm), enjoying various pleasures. After descending from the heavens, they will continue to transmigrate according to their karma. If one speaks the Dharma for the sake of wealth, not out of compassion to benefit sentient beings, but to acquire wealth, or use the money to drink alcohol, or drink and eat with women, like a performer selling themselves for money, such a Dharma offering yields very little fruit. They will be reborn in the heavens as intelligent birds, able to recite verses. This is called a lower-grade Dharma offering. What is called a middle-grade Dharma offering? To speak the Dharma for the sake of fame, to surpass others, or to surpass other great Dharma masters, or to speak the Dharma with a defiled mind, such a Dharma offering also yields little reward. They will be reborn in the heavens, receiving middling rewards, or reborn in the human realm. This is called a middle-grade Dharma offering. What is called a superior Dharma offering? With a pure mind, to speak the Dharma in order to increase the wisdom of sentient beings, not for wealth or profit, to enable sentient beings with wrong views to abide in the Right Dharma, such a Dharma offering benefits both oneself and others, is supremely excellent, and even until attaining Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death), its blessings will not be exhausted. This is called a superior Dharma offering.
Also, in the Kasyapa Sutra, the World Honored One spoke in verse:
'If the Three Thousand Great Thousand Worlds (a unit of the Buddhist cosmology), Were filled with precious jewels, And used for almsgiving, The merit gained would be small. If one speaks a verse of the Dharma, The merit is very great. All the instruments of pleasure in the Three Realms (the realms of desire, form, and formlessness), Were entirely given to one person, It is not as good as the offering of one verse, The merit is the most supreme. This merit surpasses the former, And can liberate from all suffering. If worlds as numerous as the sands of the Ganges, Were filled with precious jewels, And used to make offerings to all the Tathagatas (one of the titles of a Buddha), It is not as good as the offering of one Dharma teaching.'
施寶福雖多 不及一法施 一偈福尚勝 況多難思議
又十住毗婆沙論云。在家之人當行財施。出家之人當行法施。何以故。在家法施不及出家人。以聽受法者。于在家人信心淺薄故。又在家之人多有財物。出家之人。于諸經法讀誦通達。為人解說在眾無畏。非在家者之所能及。又使聽者起恭敬心。不及出家。又欲說法降伏人心。不及出家。如偈說曰。
先自修行法 然後教餘人 乃可作是言 汝隨我所行 身自行不善 安能令彼善 自不得寂滅 何能令人寂
又出家之人。若行財施則妨余善。遠離阿練若處。必至聚落。與白衣從事多有言說。發起三毒。於六度等心薄。乃至貪著五欲。舍戒還俗。故名為死。或能反戒易起重罪。是名死等諸煩惱苦患。以是因緣故。于出家者稱歎法施。于在家者稱歎財施。
又金光明經云。說法者有五種事。一者法施彼我兼利。財施不爾。二者法施能令眾生出於三界。財施者不出欲界。三者法施利益法身。財施之者長養色身。四者法施增長無窮。財施必有竭盡。五者法施能斷無明。財施唯伏貪心。故知財施不及法也。就法施中自有階漸。若有所解不用他知。恐他勝己秘而不說。則自未來常不聞法。
又智度論云。若吝惜法。則常生邊
【現代漢語翻譯】 現代漢語譯本： 施捨寶物和財富雖然很多，也比不上一次佛法的施捨。 即使只是一句偈語的功德，也勝過很多財物佈施，更何況是更多的佛法施捨，其功德更是難以思議。 《十住毗婆沙論》中又說：『在家之人應當行財施，出家之人應當行法施。』為什麼呢？因為在家人的法施比不上出家人，因為聽受佛法的人，對於在家人的信心比較淺薄。而且，在家之人多有財物，而出家之人，對於各種經法讀誦通達，能夠為人解說，在眾人面前無所畏懼，這不是在家之人所能做到的。而且，使聽法者生起恭敬心，也比不上出家人。想要說法降伏人心，也比不上出家人。如偈語所說： 『先要自己修行佛法，然後才能教導其他人。 才可以這樣說：你跟隨我所修行的去做。 自己行為不善，怎麼能使他人行善？ 自己不能得到寂滅，怎麼能使他人寂滅？』 而且，出家之人，如果行財施，就會妨礙其他的善行，遠離清凈的阿練若（Aranya）處（寂靜處）。必定會到聚落中去，與在家的俗人交往，多有言語，發起貪嗔癡三毒。對於佈施、持戒、忍辱、精進、禪定、智慧等六度（Six Paramitas）的心意淡薄，甚至貪著色、聲、香、味、觸五欲（Five Desires），捨棄戒律，還俗回家，這叫做死亡。或者可能違犯戒律，輕易地造下嚴重的罪過，這叫做等同於死亡的各種煩惱痛苦。因為這個緣故，對於出家之人，稱讚法施的功德；對於在家之人，稱讚財施的功德。 《金光明經》中又說：『說法的人有五種殊勝之處：一是法施能夠利益自己和他人，財施不能這樣。二是法施能夠使眾生脫離欲界、色界、無色界三界（Three Realms），財施不能使人脫離欲界。三是法施能夠利益法身（Dharma Body），財施只能增長色身（Physical Body）。四是法施增長無窮無盡，財施必定會有竭盡的時候。五是法施能夠斷除無明（Ignorance），財施只能暫時伏住貪心。』所以知道財施比不上法施。在法施之中，也有不同的層次。如果自己有所領悟，卻不希望別人知道，害怕別人勝過自己，就保密而不說，那麼自己未來世將常常聽不到佛法。 《智度論》中又說：『如果吝惜佛法，就會常常出生在邊地。』
【English Translation】 English version: Although giving treasures and wealth is plentiful, it is not as good as a single Dharma offering. Even the merit of a single verse surpasses many material offerings, let alone more Dharma offerings, whose merit is inconceivable. Furthermore, the Ten Stages Vibhasha Shastra states: 'Laypeople should practice material giving, while renunciants should practice Dharma giving.' Why? Because the Dharma giving of laypeople is not as effective as that of renunciants, as those who receive the Dharma have less faith in laypeople. Moreover, laypeople often possess wealth, while renunciants are well-versed in various scriptures, able to explain them to others, and fearless in gatherings, which laypeople cannot do. Furthermore, inspiring reverence in listeners is also not as effective as renunciants. Wanting to preach and subdue people's minds is also not as effective as renunciants. As the verse says: 'First cultivate the Dharma yourself, then teach others. Only then can you say: Follow what I practice. If your own conduct is bad, how can you make others good? If you cannot attain Nirvana (extinction), how can you lead others to Nirvana?' Moreover, if a renunciant engages in material giving, it will hinder other good deeds, leading them away from the pure Aranya (Aranya) (quiet place). They will inevitably go to settlements, interact with laypeople, engage in much talk, and arouse the three poisons of greed, hatred, and delusion. Their minds will become weak towards the Six Paramitas (Six Perfections) of generosity, morality, patience, diligence, concentration, and wisdom, even becoming attached to the Five Desires (Five Desires) of form, sound, smell, taste, and touch, abandoning their precepts and returning to lay life, which is called death. Or they may violate precepts and easily commit serious offenses, which is called suffering from various afflictions equivalent to death. For this reason, Dharma giving is praised for renunciants, while material giving is praised for laypeople. Furthermore, the Golden Light Sutra states: 'Those who preach the Dharma have five advantages: First, Dharma giving benefits both oneself and others, which material giving does not. Second, Dharma giving can liberate beings from the Three Realms (Three Realms) of desire, form, and formlessness, while material giving cannot liberate one from the desire realm. Third, Dharma giving benefits the Dharma Body (Dharma Body), while material giving only nourishes the Physical Body (Physical Body). Fourth, Dharma giving increases infinitely, while material giving will inevitably be exhausted. Fifth, Dharma giving can cut off Ignorance (Ignorance), while material giving only temporarily suppresses greed.' Therefore, it is known that material giving is not as good as Dharma giving. Within Dharma giving, there are also different levels. If one has some understanding but does not want others to know, fearing that others will surpass oneself, one keeps it secret and does not speak, then one will often not hear the Dharma in future lives. Furthermore, the Mahaprajnaparamita Shastra states: 'If one is stingy with the Dharma, one will often be born in border regions.'
地無佛法處。由吝法故障他慧明。此則不如賣法他人反勝過此。
又諸法勇王經云。閻浮提中。所有水陸空行眾生。盡得人身。若有一人教是諸人。令其安住五戒十善。所得功德。不如有人教誨一人令得信行。
又十住毗婆沙論云。有四法。能退失智慧。菩薩所應遠離。何等為四。一不敬法及說法者。二于要法秘匿吝惜。三樂法者為作障礙壞其聽心。四懷憍慢自高卑人。復有四法。得其智慧。應常修習。何等為四。一恭敬法及說法者。二如所聞法及所讀誦。為他人說。其心清凈不求利養。三知從多聞得智慧者。勤求不息如救頭然。四如所聞法受持不忘。貴如說行不貴言說。
聽法緣第三
夫欲聽法。要須真心。敬法重人。至誠出離。不希人天。有為之法。故阿含經佛說偈云。
聽者端心如渴飲 一心入于語義中 聞法踴躍心悲喜 如是之人可為說
又優婆塞戒經云。從他聽時具十六事。一時聽。二樂聽。三至心聽。四恭敬聽。五不求過聽。六不為論議聽。七不為勝聽。八聽時不輕說者。九聽時不輕於法。十聽時終不自輕。十一聽時遠離五蓋。十二聽時為受持讀誦。十三聽時為除五欲。十四聽時為具信心。十五聽時為諸眾生。十六聽時為斷闇根。善男子。具八智者。能說能聽
【現代漢語翻譯】 現代漢語譯本： 沒有佛法的地方，由於吝惜佛法，妨礙了他人的智慧顯明。這種情況還不如將佛法賣給他人，反而勝過這種吝惜的行為。 又《諸法勇王經》中說：『在閻浮提（Jambudvipa，指我們所居住的這個世界）中，所有水陸空行的一切眾生，都得到人身。如果有一個人教導這些人，使他們安住於五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）和十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），所得到的功德，不如有人教誨一個人，使他得到信行（因信仰而產生的行為）。』 又《十住毗婆沙論》（Dasabhumika-vibhasa，解釋《十地經》的論著）中說：『有四種法，能夠退失智慧，菩薩（Bodhisattva，指發願成佛的修行者）應當遠離。是哪四種呢？一是：不尊敬佛法以及說法的人。二是：對於重要的佛法秘而不宣，吝惜不教。三是：對於喜愛佛法的人，設定障礙，破壞他們聽法的意願。四是：心懷驕慢，抬高自己，貶低他人。』又有四種法，可以獲得智慧，應當常常修習。是哪四種呢？一是：恭敬佛法以及說法的人。二是：對於所聽聞的佛法以及所讀誦的佛經，為他人宣說，內心清凈，不求名利供養。三是：知道從廣博的聞法中可以獲得智慧，勤奮追求，永不停止，如同救燃眉之急一樣。四是：對於所聽聞的佛法，受持不忘，重視按照佛法所說的去做，不重視口頭上的言說。 聽法緣第三 想要聽聞佛法，必須要真心實意，尊敬佛法，尊重說法的人，以至誠之心求得解脫，不希求人天福報，以及有為造作之法。所以《阿含經》（Agama，早期佛教經典）中，佛陀說偈語道： 『聽法的人端正心念，如飢似渴地飲水一樣，一心一意地進入佛法的意義之中，聽聞佛法，踴躍歡喜，內心充滿悲憫。這樣的人，才可以為他說法。』 又《優婆塞戒經》（Upasaka-sila-sutra，在家居士所受持的戒律）中說：『從他人聽法時，要具備十六件事。一是按時聽法。二是樂於聽法。三是至誠聽法。四是恭敬聽法。五是不求過失地聽法。六是不爲了辯論而聽法。七是不爲了爭勝而聽法。八是聽法時，不輕視說法的人。九是聽法時，不輕視佛法。十是聽法時，始終不輕視自己。十一是聽法時，遠離五蓋（貪慾、嗔恚、睡眠、掉悔、疑）。十二是聽法時，爲了受持讀誦。十三是聽法時，爲了去除五欲（色、聲、香、味、觸）。十四是聽法時，爲了具足信心。十五是聽法時，爲了普度一切眾生。十六是聽法時，爲了斷除愚癡的根本。』善男子，具備八種智慧的人，才能說，才能聽。
【English Translation】 English version: A place without the Buddha's teachings: due to stinginess with the Dharma, one obstructs the wisdom and clarity of others. This is not as good as selling the Dharma to others, which is actually superior to this stinginess. Furthermore, the Sarvadharmapravrtti-raja-sutra states: 'In Jambudvipa (Jambudvipa, referring to the world we live in), if all sentient beings who travel by water, land, and air were to attain human form, and if one person were to teach all these people, causing them to abide in the Five Precepts (not killing, not stealing, not engaging in sexual misconduct, not lying, not consuming intoxicants) and the Ten Virtues (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), the merit gained would not equal the merit of one person teaching a single individual, causing them to attain faith and practice (conduct arising from faith).' Furthermore, the Dasabhumika-vibhasa (Dasabhumika-vibhasa, a treatise explaining the Ten Stages Sutra) states: 'There are four things that can cause the loss of wisdom, which a Bodhisattva (Bodhisattva, one who aspires to Buddhahood) should avoid. What are the four? First, not respecting the Dharma and those who teach it. Second, being secretive and stingy with essential teachings. Third, creating obstacles for those who love the Dharma, disrupting their intention to listen. Fourth, harboring arrogance, elevating oneself and belittling others.' There are also four things that can lead to the attainment of wisdom, which should be constantly cultivated. What are the four? First, respecting the Dharma and those who teach it. Second, speaking to others about the Dharma one has heard and the sutras one has read, with a pure heart, not seeking profit or offerings. Third, knowing that wisdom is gained from extensive learning, diligently seeking it without ceasing, as if putting out a fire on one's head. Fourth, upholding and not forgetting the Dharma one has heard, valuing practice according to the teachings, not valuing mere words. The Third Discourse on the Conditions for Listening to the Dharma To listen to the Dharma, one must have a sincere heart, respect the Dharma, and honor the teacher. One must seek liberation with utmost sincerity, not hoping for rewards in the realms of gods or humans, nor for conditioned and fabricated phenomena. Therefore, in the Agama Sutra (Agama, early Buddhist scriptures), the Buddha spoke in verse: 'The listener should focus their mind like one thirstily drinking, wholeheartedly entering into the meaning of the words. Hearing the Dharma, they should leap with joy, their heart filled with compassion. Such a person is worthy of being taught.' Furthermore, the Upasaka-sila-sutra (Upasaka-sila-sutra, precepts upheld by lay practitioners) states: 'When listening to the Dharma from others, one should possess sixteen qualities. First, listen at the proper time. Second, listen with joy. Third, listen with sincerity. Fourth, listen with respect. Fifth, listen without seeking faults. Sixth, listen without arguing. Seventh, listen without competing. Eighth, when listening, do not belittle the speaker. Ninth, when listening, do not belittle the Dharma. Tenth, when listening, never belittle oneself. Eleventh, when listening, stay away from the Five Coverings (desire, anger, drowsiness, restlessness, doubt). Twelfth, when listening, do so for the sake of upholding, reciting, and memorizing. Thirteenth, when listening, do so for the sake of removing the Five Desires (form, sound, smell, taste, touch). Fourteenth, when listening, do so for the sake of cultivating faith. Fifteenth, when listening, do so for the sake of all sentient beings. Sixteenth, when listening, do so for the sake of cutting off the root of ignorance.' Good men, those who possess eight kinds of wisdom are able to speak and able to listen.
。如是之人能自他利。不具足者。則不得名自利利他。
又阿育王經云。昔阿恕伽王使道人說法。時以步障遮諸婦女使其聽法。爾時法師為諸婦女說法。恒說施論戒論生天之論。有一婦女分犯王法。發幕向法師前。問法師言。如來大覺。于菩提樹下覺諸法時。覺悟施戒耶。更悟余法耶。法師答言。佛覺一切有漏法皆苦。猶若融鐵。此苦因從習而生。猶如毒樹。修八正道以滅苦習。是女人得聞此語。獲得須陀洹道。以刀繫頸往到王所。而白王言。我今日犯王重法。愿王以法治我。王問言。汝犯何事。答言。我破王禁制至道人所。譬如渴牛不避于死。我實渴于佛法。是以默突聽法。王問言。聽法時頗有所得不。答言。得見四真諦解陰入界。及以諸大皆知無我遂得法眼。王聞是語踴躍歡喜。即為作禮即唱令言。自今已后不聽作障隔。樂聽法者聽直至法師所對面聽法。嘆言奇哉。我宮內乃出人寶。以是因緣當知聽法有大利益。
又雜寶藏經云。爾時般遮羅國以五百白雁獻波斯匿王。王命送著祇桓精舍。眾僧食時人以食乞。雁見僧聚來在前立。佛以一音說法。眾生各得類解。當時群雁亦解佛。語聞法歡喜。鳴聲相和還於池水。后毛羽轉長飛至余處。獵師以網都覆殺之。一雁作聲諸雁皆和。謂聽法時聲。乘是善心生忉
【現代漢語翻譯】 現代漢語譯本：像這樣的人能夠利益自己和他人。不具備這些條件的人，就不能稱為既能自利又能利他。
《阿育王經》中記載，過去阿育王派遣道人為大眾說法。當時用布幔遮擋婦女，讓她們聽法。法師為婦女說法時，總是講說佈施的功德、持戒的功德以及往生天界的道理。有一位婦女觸犯了國王的法令，掀開布幔走向法師，問道：『如來大覺（指佛陀），在菩提樹下覺悟諸法時，是覺悟佈施和持戒的道理呢？還是覺悟了其他的道理呢？』法師回答說：『佛陀覺悟到一切有漏法（指有煩惱的世間法）都是苦的，就像熔化的鐵水一樣。這苦的原因是從習性而產生的，就像有毒的樹木。修習八正道可以滅除苦的習性。』這位婦女聽了這些話，證得了須陀洹道（小乘初果）。她用刀綁在脖子上，來到國王面前，稟告國王說：『我今天觸犯了國王的重法，希望國王依法懲治我。』國王問道：『你犯了什麼事？』她回答說：『我違反了國王的禁令，到道人那裡聽法。譬如口渴的牛不顧死亡，我實在渴望佛法，所以偷偷地聽法。』國王問道：『聽法時有什麼收穫嗎？』回答說：『我見到了四真諦（苦集滅道），瞭解了五陰、十二入、十八界，以及諸大（地水火風空識）都是無我的，於是得到了法眼（證悟真理的智慧）。』國王聽了這些話，高興得跳躍起來，立刻向她作禮，並下令說：『從今以後，不許再設定遮擋，喜歡聽法的人可以直接到法師面前聽法。』讚歎說：『我的宮內竟然出現了人中之寶！』因此可知聽法有很大的利益。
《雜寶藏經》中記載，當時般遮羅國（古印度國名）用五百隻白雁獻給波斯匿王（古印度拘薩羅國國王）。國王命令將雁送到祇桓精舍（祇樹給孤獨園）。僧眾吃飯時，有人拿著食物乞討。雁看到僧眾聚集，來到他們面前站立。佛陀用一種聲音說法，眾生各自按照自己的類別理解。當時雁也理解了佛陀的話，聽法后非常歡喜，鳴叫著相互應和，回到池水中。後來，它們的羽毛長成，飛到其他地方。獵人張網將它們全部捕殺。一隻雁發出聲音，所有的雁都跟著應和，就像聽法時的聲音。憑藉著聽法的善心，它們往生到了忉利天（欲界六天之一）。
【English Translation】 English version: Such a person can benefit both themselves and others. Those who do not possess these qualities cannot be called self-benefiting and other-benefiting.
The Ashokavadana Sutra states that in the past, King Ashoka sent a Dharma master to preach to the masses. At that time, curtains were used to shield the women so they could listen to the Dharma. When the Dharma master preached to the women, he always spoke of the merits of generosity, the merits of upholding precepts, and the principles of being reborn in the heavens. One woman violated the king's law, lifted the curtain, and approached the Dharma master, asking: 'When the Tathagata, the Greatly Awakened One (referring to the Buddha), awakened to all dharmas under the Bodhi tree, did he awaken to the principles of generosity and upholding precepts? Or did he awaken to other principles?' The Dharma master replied: 'The Buddha awakened to the fact that all conditioned dharmas (referring to worldly dharmas with afflictions) are suffering, like molten iron. The cause of this suffering arises from habits, like a poisonous tree. Cultivating the Eightfold Noble Path can eliminate the habits of suffering.' Upon hearing these words, the woman attained the Sotapanna path (the first stage of enlightenment in Theravada Buddhism). She tied a knife around her neck and went before the king, reporting: 'Today I have violated the king's serious law, and I hope the king will punish me according to the law.' The king asked: 'What have you done?' She replied: 'I violated the king's prohibition and went to the Dharma master to listen to the Dharma. Like a thirsty cow disregarding death, I truly thirst for the Buddha's Dharma, so I secretly listened to the Dharma.' The king asked: 'Did you gain anything from listening to the Dharma?' She replied: 'I saw the Four Noble Truths (suffering, its origin, its cessation, and the path), understood the five skandhas, twelve ayatanas, and eighteen dhatus, and that all the mahabhutas (earth, water, fire, wind, space, and consciousness) are without self, and thus I obtained the Dharma eye (the wisdom to realize the truth).' Upon hearing these words, the king jumped up with joy, immediately paid homage to her, and proclaimed: 'From now on, no more barriers will be set up. Those who wish to listen to the Dharma can listen directly in front of the Dharma master.' He exclaimed: 'A treasure among people has appeared in my palace!' Therefore, it should be known that listening to the Dharma has great benefits.
The Miscellaneous Treasures Sutra states that at that time, the country of Panchala (an ancient Indian kingdom) presented five hundred white geese to King Prasenajit (the king of Kosala in ancient India). The king ordered the geese to be sent to the Jeta Grove Monastery (Jetavana Vihara). When the monks were eating, someone was begging for food. The geese saw the monks gathering and stood before them. The Buddha preached the Dharma with one voice, and all beings understood according to their own kind. At that time, the geese also understood the Buddha's words, and after listening to the Dharma, they were very happy, chirping in harmony and returning to the pond. Later, their feathers grew long, and they flew to other places. Hunters spread a net and killed them all. One goose made a sound, and all the geese echoed, like the sound they made when listening to the Dharma. By virtue of the merit of listening to the Dharma, they were reborn in the Trayastrimsa Heaven (one of the six heavens of the desire realm).
利天。生天之法。法有三念。一念本所從來。二念定生何處。三念先作何業得來生天。便自思惟。自見宿日更無餘善。唯佛僧邊聽法。作是念已。五百天子即時來下。在如來邊。佛為說法悉得須陀洹。波斯匿王遇到佛所。常見五百雁羅列佛前。是日不見。便問佛言。此中諸雁向何處去。佛言。欲見諸雁者。先雁飛去他處。為獵所殺命終生天。今此五百諸天子等。著好天冠端正殊特者是。今日聽法皆得須陀洹。王問佛言。此諸群雁以何業緣。墮于畜生。命終生天今日得道。佛言。昔迦葉佛時。五百女人盡共受戒。用心不堅毀所受戒。犯戒因緣墮畜生中。作此雁身。以受戒故。得值如來聞法獲道。以雁身中聽法因緣。生於天上。
又舊雜譬喻經云。昔有沙門晝夜誦經。有狗伏床下。一心聽經不復念食。如是積年。命盡得人形。生舍衛國中。作女人長大。見沙門分衛。便走自持飯與沙門歡喜。後作比丘尼得應道果。又付法藏經云。佛言。一切眾生。欲出三界生死大海。必假法舡方得度脫。法為清涼除煩惱熱。法是妙藥能愈結病。法是眾生真善知識。作大利益濟諸苦惱。所以然者。一切眾生志性無定。隨所染習。近善則善。近惡則惡。若近惡友。便造惡業。流轉生死無有邊際。若近善友。起信敬心聽受妙法。必能令離三
【現代漢語翻譯】 現代漢語譯本： 利天（Trayastrimsa Heaven）。生天之法，法有三念：一念本所從來，二念定生何處，三念先作何業得來生天。便自思惟，自見宿日更無餘善，唯佛僧邊聽法。作是念已，五百天子即時來下，在如來邊。佛為說法悉得須陀洹（Sotapanna，入流果）。波斯匿王（King Pasenadi）遇到佛所，常見五百雁羅列佛前。是日不見，便問佛言：『此中諸雁向何處去？』佛言：『欲見諸雁者，先雁飛去他處，為獵所殺命終生天。今此五百諸天子等，著好天冠端正殊特者是。今日聽法皆得須陀洹（Sotapanna，入流果）。』王問佛言：『此諸群雁以何業緣，墮于畜生，命終生天今日得道？』佛言：『昔迦葉佛（Kassapa Buddha）時，五百女人盡共受戒，用心不堅毀所受戒，犯戒因緣墮畜生中，作此雁身。以受戒故，得值如來聞法獲道。以雁身中聽法因緣，生於天上。』
又舊雜譬喻經云：昔有沙門晝夜誦經，有狗伏床下，一心聽經不復念食。如是積年，命盡得人形，生舍衛國（Sravasti）中，作女人長大。見沙門分衛，便走自持飯與沙門歡喜。後作比丘尼得應道果。又付法藏經云：佛言：『一切眾生，欲出三界生死大海，必假法舡方得度脫。法為清涼除煩惱熱，法是妙藥能愈結病，法是眾生真善知識，作大利益濟諸苦惱。所以然者，一切眾生志性無定，隨所染習，近善則善，近惡則惡。若近惡友，便造惡業，流轉生死無有邊際。若近善友，起信敬心聽受妙法，必能令離三。』
【English Translation】 English version: Trayastrimsa Heaven. The method of being born in heaven involves three thoughts: first, to contemplate where one originally came from; second, to determine where one will be born; and third, to consider what karma one performed to be born in heaven. Then, one reflects and sees that in past days, there was no other good deed except listening to the Dharma near the Buddha and the Sangha. Having had this thought, five hundred devas immediately descended and were by the side of the Tathagata. The Buddha preached the Dharma to them, and all attained Sotapanna (stream-enterer). King Pasenadi encountered the Buddha and often saw five hundred geese lined up before the Buddha. On this day, he did not see them and asked the Buddha, 'Where have these geese gone?' The Buddha said, 'Those who wish to see the geese, the former geese flew elsewhere, were killed by hunters, and upon death, were born in heaven. These five hundred devas, wearing fine heavenly crowns and being exceptionally beautiful, are they. Today, listening to the Dharma, they have all attained Sotapanna (stream-enterer).' The king asked the Buddha, 'By what karmic緣 (cause and condition) did these geese fall into the animal realm, and upon death, be born in heaven and attain enlightenment today?' The Buddha said, 'In the time of Kassapa Buddha, five hundred women all received precepts together, but their minds were not firm, and they broke the precepts they had received. Due to the cause and condition of breaking the precepts, they fell into the animal realm and became these geese. Because of receiving the precepts, they were able to encounter the Tathagata, hear the Dharma, and attain the path. Due to the cause and condition of listening to the Dharma in the body of a goose, they were born in heaven.'
Also, the Old Miscellaneous Parable Sutra says: In the past, there was a Shramana who recited scriptures day and night. A dog lay under the bed, listening to the scriptures with all its heart and no longer thinking of food. After many years, when its life ended, it obtained a human form and was born in Sravasti, becoming a woman as she grew up. Seeing the Shramana begging for food, she ran and happily offered the Shramana rice. Later, she became a Bhikkhuni and attained the fruit of Arhatship. Furthermore, the Sutra of the Transmission of the Dharma Treasury says: The Buddha said, 'All sentient beings who wish to escape the sea of samsara in the Three Realms must rely on the Dharma boat to be liberated. The Dharma is coolness that removes the heat of afflictions. The Dharma is a wonderful medicine that can cure diseases of entanglement. The Dharma is the true good friend of sentient beings, creating great benefits and saving them from suffering. The reason for this is that the will and nature of all sentient beings are not fixed; they follow what they are accustomed to. Being near good leads to good, and being near evil leads to evil. If one is near evil friends, one will create evil karma, and one will transmigrate in samsara without end. If one is near good friends, one will generate faith and respect, listen to the wonderful Dharma, and surely be able to leave the three.'
涂苦惱。由此功德受最勝樂。華氏國王有一白象。能滅怨敵。若人犯罪令象蹋殺。后時象廄為火所燒。移象近寺。像聞比丘誦法句經偈云。為善生天。為惡入淵。像聞法已。心便柔和起慈悲心。后付罪人。但以鼻嗅舌䑛而去。都不肯殺。王見斯已心大惶怖。即召諸臣共謀此事。智臣白王。此象近寺必聞妙法。是故爾耳。今可移近屠肆處系。王用其言。像見屠殺噁心猛熾。殘害更增。是以當知一切眾生志性無定。畜生尚爾聞法生慈見殺增害。豈況於人而不染習。是故智者宜應覺知。見惡須棄。睹善宜近。勤聽經法。又于往昔有婆羅門。持人髑髏其數甚多。詣華氏城中遍行炫賣。經歷多時都無買者。時婆羅門極大瞋恚。高聲罵言。此城中人愚癡闇鈍。若不就我買髑髏者。我當與作惡名聞也。爾時城中諸優婆塞。聞畏譭謗便將錢買。即以銅箸貫穿其耳。若徹過者便與多價。其半徹者與價漸少。都不通者全不與直。婆羅門言。我此髑髏皆悉無異。何故與價差別不等。優婆塞言。前徹過者。此人生時聽受妙法。智慧高勝。貴其如此相與多價。其半徹者。雖聽經法未善分別。故與少直。全不通者。此人往昔都不聽法。故不與價。時優婆塞持此髑髏。往至城外起塔供養。命終之後悉得生天。以是因緣。當知妙法有大功德。此優婆塞。
【現代漢語翻譯】 現代漢語譯本： 涂苦惱（因罪業而遭受的痛苦）。由此功德，受最勝樂（由此聽聞佛法的功德，能獲得最殊勝的快樂）。華氏國王有一白象（華氏國王有一頭白象），能滅怨敵（能夠消滅敵人）。若人犯罪，令象蹋殺（如果有人犯罪，就讓象踩死他）。后時象廄為火所燒（後來象棚被火燒燬），移象近寺（就把象移到寺廟附近）。像聞比丘誦法句經偈云（大象聽到比丘誦讀《法句經》的偈頌說）：『為善生天，為惡入淵（行善的人昇天，作惡的人下地獄）。』象聞法已（大象聽了佛法之後），心便柔和起慈悲心（內心變得柔和，生起慈悲心）。后付罪人（後來再交付給它罪犯），但以鼻嗅舌䑛而去（只是用鼻子聞聞，用舌頭舔舔就放走了），都不肯殺（都不肯殺害）。王見斯已心大惶怖（國王看到這種情況，內心非常害怕），即召諸臣共謀此事（就召集大臣們商議這件事）。智臣白王（有智慧的大臣對國王說）：『此象近寺必聞妙法（這頭象靠近寺廟，一定是聽到了佛法），是故爾耳（所以才這樣）。今可移近屠肆處系（現在可以把它移到屠宰場附近拴起來）。』王用其言（國王聽從了他的話）。像見屠殺噁心猛熾（大象看到屠殺的場面，惡念猛烈地燃燒起來），殘害更增（殘害的行為更加嚴重）。是以當知一切眾生志性無定（因此應當知道一切眾生的心性都是不確定的），畜生尚爾聞法生慈見殺增害（畜生尚且如此，聽聞佛法就生起慈悲心，看到殺戮就增加害心），豈況於人而不染習（更何況是人，怎麼會不受影響呢）？是故智者宜應覺知（所以有智慧的人應該覺悟），見惡須棄（見到惡事必須拋棄），睹善宜近（看到善事應該親近），勤聽經法（勤奮地聽聞佛法）。 又于往昔有婆羅門（又在過去，有一位婆羅門），持人髑髏其數甚多（拿著很多人的頭骨），詣華氏城中遍行炫賣（到華氏城中到處炫耀售賣）。經歷多時都無買者（經過很長時間都沒有人買）。時婆羅門極大瞋恚（當時婆羅門非常生氣），高聲罵言（大聲罵道）：『此城中人愚癡闇鈍（這個城裡的人愚蠢遲鈍），若不就我買髑髏者（如果不向我買頭骨），我當與作惡名聞也（我就要讓你們名聲掃地）。』爾時城中諸優婆塞（這時城中的優婆塞們），聞畏譭謗便將錢買（聽到害怕被誹謗，就拿錢來買）。即以銅箸貫穿其耳（就用銅筷子穿透頭骨的耳朵），若徹過者便與多價（如果完全穿透的，就給很多錢），其半徹者與價漸少（穿透一半的，給的錢就少一些），都不通者全不與直（完全沒有穿透的，就不給錢）。婆羅門言（婆羅門說）：『我此髑髏皆悉無異（我的這些頭骨都一樣），何故與價差別不等（為什麼給的價格差別這麼大）？』優婆塞言（優婆塞說）：『前徹過者（完全穿透的頭骨），此人生時聽受妙法（這個人活著的時候聽聞佛法），智慧高勝（智慧高超），貴其如此相與多價（因為這樣才給高價）。其半徹者（穿透一半的頭骨），雖聽經法未善分別（雖然聽了佛法，但沒有很好地理解），故與少直（所以給的錢少一些）。全不通者（完全沒有穿透的頭骨），此人往昔都不聽法（這個人過去從來不聽佛法），故不與價（所以不給錢）。』時優婆塞持此髑髏（當時優婆塞拿著這些頭骨），往至城外起塔供養（到城外建塔供養）。命終之後悉得生天（死後都升到了天上）。以是因緣（因為這個因緣），當知妙法有大功德（應當知道佛法有很大的功德）。此優婆塞（這些優婆塞）。
【English Translation】 English version: Suffering arises from afflictions. By this merit, one receives supreme joy. King Hua-shi had a white elephant that could destroy enemies. If someone committed a crime, the elephant would be ordered to trample them to death. Later, the elephant's stable was burned down by fire, and the elephant was moved near a temple. The elephant heard the monks reciting verses from the Dhammapada, saying, 'Doing good leads to heaven, doing evil leads to the abyss.' After hearing the Dharma, the elephant's heart softened, and it developed compassion. Later, when criminals were brought to it, it would only sniff them with its trunk and lick them with its tongue, refusing to kill them. The king was greatly alarmed upon seeing this and summoned his ministers to discuss the matter. A wise minister said to the king, 'This elephant must have heard the wonderful Dharma near the temple, that is why it is like this. Now, it can be moved and tied near the butcher's shop.' The king followed his advice. When the elephant saw the slaughter, its evil thoughts flared up, and its cruelty increased. Therefore, it should be known that the nature of all beings is uncertain. Even animals, upon hearing the Dharma, develop compassion, and upon seeing slaughter, increase their harmfulness. How much more so for humans, who cannot avoid being influenced? Therefore, the wise should be aware, abandon evil when they see it, approach goodness when they see it, and diligently listen to the scriptures. Furthermore, in the past, there was a Brahmin who carried many human skulls, going around Hua-shi city, showing them off and selling them. After a long time, no one bought them. The Brahmin became very angry and shouted, 'The people in this city are foolish and dull. If you don't buy skulls from me, I will give you a bad reputation!' At that time, the Upasakas (lay Buddhist practitioners) in the city, fearing slander, bought them with money. They then pierced the ears of the skulls with copper chopsticks. If the chopstick went all the way through, they would pay a high price. If it went halfway through, they would pay less. If it didn't go through at all, they wouldn't pay anything. The Brahmin said, 'These skulls are all the same, why is there such a difference in price?' The Upasakas said, 'The ones that are completely pierced are from people who listened to the wonderful Dharma when they were alive and had great wisdom, so we value them and pay a high price. The ones that are halfway pierced are from people who listened to the scriptures but didn't understand them well, so we pay less. The ones that are not pierced at all are from people who never listened to the Dharma in the past, so we don't pay anything.' Then the Upasakas took these skulls and built a stupa (a mound-like or hemispherical structure containing relics) outside the city to make offerings. After they died, they were all reborn in heaven. Because of this cause, it should be known that the wonderful Dharma has great merit. These Upasakas.
以聽法人髑髏起塔。而供養之。尚得生天。況能至心聽受經法。供養恭敬持經人者。此之福報實難窮盡。未來必當成無上道。是故智者。欲得無上安隱快樂。應當至心勤聽經法。
又賢愚經云。昔佛在世時。舍衛國中須達長者。信敬佛法為僧檀越。彼僧所須一切供給。須達家內有二鸚鵡。一名律提。二名賒律提。稟性黠慧解人言語。見比丘來。先告家內令出迎逆。阿難后時到長者家。見鳥聰黠。為說四諦苦集滅道。門前有樹二鳥聞法。飛向樹上歡喜誦持。夜在樹宿野貍所食。緣此善根生四天王天。盡彼天壽生忉利天。忉利天壽盡生夜摩天。夜摩壽盡生兜率天。兜率壽盡生化樂天。化樂壽盡生於第六他化自在天。他化壽盡還生化樂天。如是次第還復下至四天王天。四天壽盡還覆上至他化自在天。如是上下經於七返。生六慾天自恣受樂。六天之壽而無中夭。后時命終來生人中。出家修道得辟支佛。一名曇摩。二名修曇摩。
又賢愚經云。昔佛在世時。有一比丘林中誦經。音聲雅好。時有一鳥聞法敬愛。在樹而聽。時為獵師所射命終。緣此善根生忉利天。面貌端正光明昞然。無有倫匹。自識宿命。知因比丘誦經聽法。得生此中。即持天華到比丘所。禮敬問訊。以天香華供養比丘。比丘具問知其委曲。即命令坐為
【現代漢語翻譯】 現代漢語譯本：如果有人把聽過佛法的人的頭骨拿來建塔供養，尚且能夠昇天，更何況是能夠至誠地聽聞、接受經法，供養、恭敬誦經之人呢？這樣的福報實在是難以窮盡，未來必定能夠成就無上正等正覺。因此，有智慧的人，想要得到無上的安穩快樂，就應當至誠地勤奮聽聞經法。
《賢愚經》中記載，過去佛陀在世的時候，舍衛國中有一位名叫須達（Sudatta，給孤獨長者）的長者，他信奉佛法，是僧團的施主，僧團所需的一切都由他供給。須達家中養了兩隻鸚鵡，一隻名叫律提（Lutti），另一隻名叫賒律提（Sarutti），它們天性聰慧，能聽懂人話。每當看見比丘來，就先告訴家裡人出來迎接。後來，阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）到長者家，看見這兩隻鳥很聰明，就為它們宣講四諦（Four Noble Truths，佛教的基本教義，即苦、集、滅、道）。門前有棵樹，兩隻鳥聽了佛法，就飛到樹上歡喜地誦唸。晚上在樹上睡覺時，被野貍吃了。因為這個善根，它們轉生到四天王天（Heaven of the Four Heavenly Kings，佛教欲界六天的第一層天）。盡了四天王天的壽命后，又轉生到忉利天（Trayastrimsa Heaven，佛教欲界六天的第二層天）。忉利天的壽命盡了，又轉生到夜摩天（Yama Heaven，佛教欲界六天的第三層天）。夜摩天的壽命盡了，又轉生到兜率天（Tushita Heaven，佛教欲界六天的第四層天）。兜率天的壽命盡了，又轉生到化樂天（Nirmanarati Heaven，佛教欲界六天的第五層天）。化樂天的壽命盡了，又轉生到第六層天，他化自在天（Paranirmitavasavartin Heaven，佛教欲界六天的最高一層天）。他化自在天的壽命盡了，又轉生回化樂天。就這樣次第往返，又下到四天王天。四天王天的壽命盡了，又往上到他化自在天。這樣上下往返了七次，在六慾天（Six Desire Realms，佛教的欲界六天）中自在地享受快樂。在六天中都沒有中途夭折。後來命終，轉生到人間，出家修行，證得辟支佛（Pratyekabuddha，又稱獨覺佛），一個名叫曇摩（Dhamma），一個名叫修曇摩（Sudhamma）。
《賢愚經》中又記載，過去佛陀在世的時候，有一位比丘在樹林中誦經，聲音優美動聽。當時有一隻鳥聽了佛法，心生敬愛，停在樹上聽經。這時，被獵人射中而死。因為這個善根，它轉生到忉利天，容貌端正，光明照耀，無與倫比。自己能夠回憶起前世的經歷，知道是因為聽比丘誦經聽法，才得以轉生到這裡。於是就拿著天上的鮮花來到比丘的住所，禮敬問候，用天上的香花供養比丘。比丘詳細地詢問，知道了事情的來龍去脈，就讓它坐下，為它...
【English Translation】 English version: If one were to build a stupa with the skull of someone who had listened to the Dharma and make offerings to it, they would still be reborn in the heavens. How much more so for those who can sincerely listen to and receive the scriptures, and offer support and respect to those who uphold the scriptures? The merit and reward from this is truly inexhaustible, and in the future, they will surely attain unsurpassed enlightenment. Therefore, wise individuals who desire unsurpassed peace and happiness should diligently listen to the scriptures with all their heart.
The Sutra of the Wise and the Foolish states: In the past, when the Buddha was in the world, there was a wealthy man named Sudatta (Anathapindika, known for his generosity) in Shravasti. He had faith and respect for the Buddha's teachings and was a patron of the Sangha, providing all their needs. In Sudatta's house, there were two parrots, one named Lutti and the other named Sarutti. They were intelligent by nature and understood human speech. Whenever they saw a Bhikkhu (Buddhist monk) coming, they would first inform the household to come out and greet him. Later, Ananda (one of the Buddha's ten principal disciples, known for his memory) visited the wealthy man's house and, seeing the birds' intelligence, taught them the Four Noble Truths (the fundamental teachings of Buddhism: suffering, its cause, its cessation, and the path to its cessation). There was a tree in front of the gate, and the two birds, having heard the Dharma, flew to the tree and joyfully recited it. At night, while sleeping in the tree, they were eaten by a wildcat. Due to this wholesome root, they were reborn in the Heaven of the Four Heavenly Kings (the first heaven of the desire realm). After exhausting their lifespan in that heaven, they were reborn in the Trayastrimsa Heaven (the second heaven of the desire realm). After exhausting their lifespan in the Trayastrimsa Heaven, they were reborn in the Yama Heaven (the third heaven of the desire realm). After exhausting their lifespan in the Yama Heaven, they were reborn in the Tushita Heaven (the fourth heaven of the desire realm). After exhausting their lifespan in the Tushita Heaven, they were reborn in the Nirmanarati Heaven (the fifth heaven of the desire realm). After exhausting their lifespan in the Nirmanarati Heaven, they were reborn in the sixth heaven, the Paranirmitavasavartin Heaven (the highest heaven of the desire realm). After exhausting their lifespan in the Paranirmitavasavartin Heaven, they were reborn back in the Nirmanarati Heaven. In this way, they ascended and descended, eventually returning to the Heaven of the Four Heavenly Kings. After exhausting their lifespan in the Heaven of the Four Heavenly Kings, they ascended again to the Paranirmitavasavartin Heaven. They went up and down in this manner seven times, freely enjoying pleasure in the Six Desire Realms (the realms of desire in Buddhism). They did not die prematurely in any of the six heavens. Later, when their lifespan ended, they were reborn among humans, renounced the world, and attained Pratyekabuddhahood (a solitary enlightened being), one named Dhamma and the other named Sudhamma.
The Sutra of the Wise and the Foolish also states: In the past, when the Buddha was in the world, there was a Bhikkhu reciting scriptures in a forest, his voice being elegant and pleasant. At that time, a bird heard the Dharma and developed reverence and love, listening from a tree. Then, it was shot and killed by a hunter. Due to this wholesome root, it was reborn in the Trayastrimsa Heaven, with a dignified appearance and radiant light, unparalleled by any other. It remembered its past life and knew that it was reborn there because it had listened to the Bhikkhu reciting the scriptures. Therefore, it brought celestial flowers to the Bhikkhu's dwelling, paid respects, and made offerings of celestial fragrant flowers to the Bhikkhu. The Bhikkhu inquired in detail and learned the whole story, then asked it to sit down and began to...
其說法。得須陀洹。既得果已還歸天上。禽鳥聽法尚獲福報無邊。豈況於人。信心聽法寧無善報。
又善見律論云。昔佛在世時。到瞻婆羅國迦羅池邊。為眾說法。時彼池中有其一蛤。聞佛池邊說法之聲。即從池出入草根下。聽佛說法。時有一人持杖放牛。見佛在坐為眾說法。即往佛所欲聞法故。以杖刺地。誤著蛤頭。即便命終生忉利天。以福報故。宮殿縱廣十二由旬。與諸天女娛樂受樂。即乘宮殿往至佛所。頭頂禮足。佛知故問。汝是何人忽禮我足。神通光明相好無比。照徹此間。蛤天即以偈而答曰。
往昔為蛤身 於水中覓食 聞佛說法聲 出至草根下 有一牧牛人 持杖來聽法 杖劖刺我頭 命終生天上
佛以蛤天人所說偈。為四眾說法。是時眾中八萬四千人。皆得道跡。蛤天得須陀洹果。含笑而去。
漸頓緣第四
如百喻經云。昔有一聚落。去王城五由旬。村中有好美水。王敕村人。常使日日送其美水。村人疲苦。悉欲避遠此村去。時彼村主語諸人言。汝等莫去。我當爲汝白王。改五由旬作三由旬。使汝得近往來不疲。即往白王。王為改之作三由旬。眾人聞已便大歡喜。有人語言此故。是本五由旬。更無有異。雖聞此言信王語故。終不肯舍。世間之人亦復如是。
【現代漢語翻譯】 現代漢語譯本
他的說法是，（聽法）能夠證得須陀洹（Sotapanna，預流果）。既然證得了果位，就返回天上了。禽鳥聽聞佛法尚且能獲得無邊的福報，更何況是人呢？有信心的人聽聞佛法，難道不會有善報嗎？ 又《善見律論》中說，過去佛陀在世的時候，來到瞻婆羅國（Campā），在迦羅池（Kālā）邊為大眾說法。當時池中有一隻蛤蟆，聽到佛陀在池邊說法的聲音，就從池中出來，到草根下聽佛陀說法。當時有一個人拿著杖放牛，看見佛陀坐在那裡為大眾說法，就走到佛陀那裡想要聽法，用杖刺地的時候，不小心刺中了蛤蟆的頭，蛤蟆立刻命終，生到忉利天（Trāyastriṃśa）。因為福報的緣故，宮殿縱橫十二由旬（Yojana，古印度長度單位），與諸天女一起娛樂享受。於是乘坐宮殿來到佛陀那裡，用頭頂禮佛足。佛陀明知故問：『你是何人，突然禮我的足？神通光明，相好無比，照徹這裡。』蛤蟆天人就用偈頌回答說： 『往昔身為蛤蟆，在水中覓食， 聽聞佛陀說法聲，出來到草根下。 有一牧牛之人，拿著杖來聽法， 杖刺中我的頭，命終生到天上。』 佛陀用蛤蟆天人所說的偈頌，為四眾說法。當時大眾中有八萬四千人，都證得了道跡。蛤蟆天人證得須陀洹果，含笑而去。 漸頓緣第四 如《百喻經》中說，過去有一個村落，距離王城五由旬。村中有美好的水，國王命令村裡的人，每天都要送美好的水。村裡的人疲憊困苦，都想要離開這個村子。當時村長告訴眾人說：『你們不要離開，我當爲你們稟告國王，把五由旬改為三由旬，讓你們可以走得近一些，往來不會疲憊。』於是就去稟告國王，國王就改為三由旬。眾人聽了之後，非常歡喜。有人說：『這還是原來的五由旬，沒有什麼不同。』雖然聽到了這樣的話，但因為相信國王的話，始終不肯捨棄（這個村子）。世間的人也是這樣。
【English Translation】 English version
His explanation is that (listening to the Dharma) enables one to attain Sotapanna (須陀洹, Stream-enterer). Having attained the fruit, he returned to heaven. Even birds listening to the Dharma can obtain boundless blessings, how much more so for humans? If people with faith listen to the Dharma, how can they not receive good rewards? Furthermore, the Samantapāsādikā states that in the past, when the Buddha was in the world, he went to Campā (瞻婆羅國) and taught the Dharma to the assembly near the Kālā (迦羅池) pond. At that time, there was a frog in the pond. Hearing the Buddha's voice teaching the Dharma by the pond, it came out of the pond and went under the roots of the grass to listen to the Buddha's teachings. At that time, a person holding a staff was herding cattle. Seeing the Buddha sitting there teaching the Dharma to the assembly, he went to the Buddha wanting to hear the Dharma. When he struck the ground with his staff, he accidentally struck the frog's head. The frog immediately died and was reborn in the Trāyastriṃśa (忉利天) heaven. Because of the merit, the palace was twelve Yojana (由旬, ancient Indian unit of distance) in length and breadth, and he enjoyed pleasures with the heavenly maidens. He then rode the palace to the Buddha, bowing at his feet with his head. The Buddha knowingly asked, 'Who are you, suddenly bowing at my feet? Your supernatural power and light, and incomparable features, illuminate this place.' The frog-deva then replied in verse: 'In the past, I was a frog, seeking food in the water, Hearing the Buddha's voice teaching the Dharma, I came out to the roots of the grass. There was a cowherd, holding a staff to listen to the Dharma, The staff struck my head, and I died and was reborn in heaven.' The Buddha used the verses spoken by the frog-deva to teach the Dharma to the four assemblies. At that time, eighty-four thousand people in the assembly all attained the path. The frog-deva attained the Sotapanna fruit and departed with a smile. The Fourth Cause of Gradual and Sudden Enlightenment As the Sūtra of One Hundred Parables states, in the past there was a village five Yojana away from the royal city. There was good water in the village, and the king ordered the villagers to send the good water every day. The villagers were tired and distressed, and all wanted to leave the village. At that time, the village headman told the people, 'Do not leave. I will report to the king and change five Yojana to three Yojana, so that you can travel closer and not be tired.' So he went to report to the king, and the king changed it to three Yojana. When the people heard this, they were very happy. Someone said, 'This is still the original five Yojana, there is no difference.' Although they heard these words, because they believed the king's words, they were unwilling to abandon (the village). The people of the world are also like this.
修行正法。度於五道向涅槃城。心生疲倦便欲舍離。頓駕生死不能復進。如來法王有大方便。於一乘法分別說三。小乘之人聞之歡喜。以為易行。修善進德求度生死。后聞人說無有三乘。故是一乘。以信佛語終不肯舍。如彼村人。亦復如是。
又華嚴經云。佛子。譬如日出先照一切大山王。次照一切大山。照金剛寶山。然後普照一切大地。日光不作是念。我應先照諸大山王。次第乃至普照大地。但彼山地有高下故。照有先後。如來應供等正覺亦復如是。成就無量無邊法界智慧日輪。常放無量無礙智慧光明。先照菩薩等諸大山王。次照緣覺。次照聲聞。次照決定善根眾生。隨應受化。然後悉照一切眾生乃至邪定。為作未來饒益因緣。如來智慧日光。不作是念。我當先照菩薩。乃至邪定。但放大智日光。普照一切。佛子。譬如日月出現世間。乃至深山幽谷無不普照。如來智慧日月亦復如是。普照一切無不明瞭。但眾生希望善根不同故。如來智光種種差別。
又涅槃經云。若離四法得涅槃者。無有是處。何等為四。一親近善友。二專心聽法。三繫念思惟。四如法修行。以是義故。聽法因緣則得近於大般涅槃。何以故。開法眼故。世有三人。一者無目(譬凡夫人)二者一目(譬聲聞人)三者二目(譬諸菩薩)言無
【現代漢語翻譯】 現代漢語譯本：修行正法，以期從五道輪迴中解脫，到達涅槃之城（Nirvana，寂滅之境）。如果（修行者）心生疲倦，想要捨棄修行，被生死所困而無法前進，如來法王（Tathagata，佛的稱號）有大方便，將一乘法（Ekayana，唯一成佛之道）分別說成三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）。小乘根器的人聽了很高興，認為容易修行，修習善行，增長功德，以求脫離生死輪迴。後來聽人說並沒有三乘，實際上只有一乘，因為相信佛的話，最終也不肯捨棄（小乘法）。就像那個村人的故事一樣。
又《華嚴經》（Avatamsaka Sutra）中說：『佛子，譬如太陽升起，先照耀一切大山王，其次照耀一切大山，照耀金剛寶山，然後普照一切大地。日光不會這樣想：我應該先照耀諸大山王，然後依次乃至普照大地。只是因為山地有高低不同，所以照耀有先後。如來應供（應受人天供養）等正覺（Sammasambuddha，正等覺者）也是這樣，成就無量無邊的法界智慧日輪，常放無量無礙的智慧光明，先照耀菩薩等諸大山王，其次照耀緣覺（Pratyekabuddha，獨覺），其次照耀聲聞（Sravaka，聽聞佛法而悟道者），其次照耀決定善根的眾生，隨其根器接受教化，然後普遍照耀一切眾生乃至邪定（Mityaniyata，趣向邪道的眾生），為他們種下未來獲得利益的因緣。如來的智慧日光，不會這樣想：我應當先照耀菩薩，乃至邪定。只是放出大智慧的光芒，普照一切。佛子，譬如日月出現在世間，乃至深山幽谷沒有不普遍照耀的。如來的智慧日月也是這樣，普照一切沒有不明白的。只是眾生希望和善根不同，所以如來的智慧之光有種種差別。』
又《涅槃經》（Nirvana Sutra）中說：『如果離開四種方法就能獲得涅槃，沒有這樣的道理。哪四種呢？一是親近善友（Kalyanamitra，良師益友），二是專心聽法，三是繫念思惟（Manasikara，如理作意），四是如法修行。因為這個緣故，聽法的因緣就能接近大般涅槃（Mahaparinirvana，大滅度）。為什麼呢？因為開啟了法眼（Dharma-caksu，證悟真理之眼）。世上有三種人，一是沒有眼睛的人（譬如凡夫俗子），二是一隻眼睛的人（譬如聲聞人），三是兩隻眼睛的人（譬如諸菩薩）。』說沒有
【English Translation】 English version: Practicing the right Dharma (universal law), aiming to be delivered from the five realms of existence towards the city of Nirvana (state of enlightenment). If one becomes weary and wishes to abandon practice, trapped in the cycle of birth and death without progress, the Tathagata (Buddha), the Dharma King, has great expedient means. He speaks of the One Vehicle (Ekayana, the single path to Buddhahood) by dividing it into three vehicles (Triyana, the vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas). Those of the Small Vehicle (Hinayana) hear this and rejoice, thinking it easy to practice, cultivating goodness and virtue to seek deliverance from birth and death. Later, hearing it said that there are not three vehicles, but only one, because they believe the Buddha's words, they ultimately do not abandon (the Small Vehicle). It is just like the story of the villagers.
Furthermore, the Avatamsaka Sutra (Flower Garland Sutra) says: 'Buddha-child, it is like the sun rising, first shining upon all the great mountain kings, then shining upon all the great mountains, shining upon the Vajra Jewel Mountain, and then universally shining upon all the earth. The sunlight does not think, 'I should first shine upon the great mountain kings, then in order, even to universally shining upon the earth.' It is only because the mountains and land have different heights that the shining has a sequence. The Tathagata (Thus Come One), worthy of offerings, the Sammasambuddha (Perfectly Enlightened One) is also like this, accomplishing the immeasurable and boundless Dharma Realm wisdom sun, constantly emitting immeasurable and unobstructed wisdom light, first shining upon Bodhisattvas and other great mountain kings, then shining upon Pratyekabuddhas (Solitary Buddhas), then shining upon Sravakas (Hearers), then shining upon beings with determined good roots, according to their capacity to receive transformation, and then universally shining upon all beings, even those with wrong views (Mityaniyata, those destined for wrong paths), creating causes and conditions for future benefit. The Tathagata's wisdom sunlight does not think, 'I should first shine upon Bodhisattvas, even to those with wrong views.' It simply emits great wisdom light, universally shining upon all. Buddha-child, it is like the sun and moon appearing in the world, even the deep mountains and secluded valleys are universally illuminated. The Tathagata's wisdom sun and moon are also like this, universally shining upon all without anything not being clear. It is only because beings' hopes and good roots are different that the Tathagata's wisdom light has various differences.'
Furthermore, the Nirvana Sutra says: 'If one can attain Nirvana (state of liberation) by being apart from four things, there is no such possibility. What are the four? First, associating with good friends (Kalyanamitra, spiritual mentors), second, wholeheartedly listening to the Dharma, third, focusing the mind on contemplation (Manasikara, mental application), and fourth, practicing according to the Dharma. Because of this reason, the cause and condition of listening to the Dharma will lead to approaching the Great Nirvana (Mahaparinirvana, the final passing away). Why? Because it opens the Dharma-caksu (Dharma Eye, the eye of wisdom). There are three kinds of people in the world: first, those without eyes (like ordinary people), second, those with one eye (like Sravakas), and third, those with two eyes (like Bodhisattvas).' Saying without
目者。常不聞法。一目之人。雖暫聞法其心不住。二目之人。專心聽受如聞而行。以聽法故。得知世間。如是三人。
求法緣第五
如雜寶藏經云。佛法寬廣濟度無崖。至心求道無不獲果。乃至戲笑福不唐捐。如往昔時有老比丘。年已朽邁神情昏塞。見諸年少比丘種種說法。聞說四果心生羨尚。語少比丘言。汝等聰慧。愿以四果以用與我。諸少比丘蚩而語言。我有四果。須得好食然後相與。時老比丘聞其此語。歡喜即設種種肴膳。請少比丘求乞四果。諸少比丘食其食已。更相麾弄老比丘語言。大德。汝在此舍一角頭坐。當與爾果。時老比丘聞已歡喜。如語而坐。諸少比丘即以皮鞠。打其頭上而語之言。此是須陀洹果。老比丘聞已係念不散。即獲初果。諸少比丘復弄之言。雖與爾須陀洹果。然其故有七生七死。更移一角。次當與爾斯陀含果。時老比丘獲初果故。心轉增進即復移坐。諸少比丘復以鞠打頭而語之言。與爾二果。時老比丘益加專念。即證二果。諸少比丘復弄之言。汝今已得斯陀含果。猶有往來生死之難。汝更移坐。我當與爾阿那含果。時老比丘如言移坐。諸少比丘復以鞠打而語之言。我今與爾第三之果。時老比丘聞已歡喜。倍加至心。即時復證阿那含果。諸少比丘復弄之言。汝今已得不還之果。
【現代漢語翻譯】 現代漢語譯本 『目者』（指眼睛有問題的人）。通常聽不到佛法。一隻眼睛的人，即使暫時聽到佛法，他的心也無法安住。兩隻眼睛的人，專心聽受，並且如所聞而行。因為聽法的緣故，能夠了解世間。這說的是三種人。
求法緣第五
如《雜寶藏經》所說：佛法寬廣，救濟眾生沒有邊際。至誠求道的人，沒有不能獲得果位的。乃至戲笑所做的善事，也不會白白浪費。例如過去的時候，有一位年老的比丘（bhiksu，佛教出家人），年紀已經老邁，精神昏聵遲鈍。看到年輕的比丘們以各種方式說法，聽到他們說四果（srota-apanna，斯陀洹；sakrdagamin，斯陀含；anagamin，阿那含；arhat，阿羅漢）心生羨慕。於是對年輕的比丘們說：『你們聰明智慧，希望把四果分給我一些。』年輕的比丘們輕慢地笑著說：『我們有四果，需要得到好的食物才能給你。』當時老比丘聽到這些話，非常高興，立刻準備了各種美味佳餚，請年輕的比丘們施捨四果。年輕的比丘們吃完食物后，互相示意戲弄老比丘，對他說：『大德（尊稱），你在這個屋子的一個角落裡坐下，就給你果位。』當時老比丘聽了之後非常高興，按照他們說的話去坐。年輕的比丘們就用皮球打他的頭，並且對他說：『這是須陀洹果。』老比丘聽了之後，一心專注，立刻獲得了初果（srota-apanna，須陀洹）。年輕的比丘們又戲弄他說：『雖然給了你須陀洹果，但是你仍然有七生七死的輪迴。再換一個角落坐，接下來給你斯陀含果。』當時老比丘因為獲得了初果，內心更加精進，立刻又換了一個地方坐。年輕的比丘們又用皮球打他的頭，並且對他說：『給你二果（sakrdagamin，斯陀含）。』當時老比丘更加專心致志，立刻證得了二果。年輕的比丘們又戲弄他說：『你現在已經得到了斯陀含果，仍然有往來生死的苦難。你再換一個地方坐，我將給你阿那含果。』當時老比丘按照他們說的話換了地方坐。年輕的比丘們又用皮球打他的頭，並且對他說：『我現在給你第三果（anagamin，阿那含）。』當時老比丘聽了之後非常高興，更加至誠專心，立刻又證得了阿那含果。年輕的比丘們又戲弄他說：『你現在已經得到了不還果（anagamin，阿那含）。』
【English Translation】 English version 『The blind』 (referring to people with eye problems). They usually do not hear the Dharma. A person with one eye, even if they temporarily hear the Dharma, their mind cannot settle. A person with two eyes listens attentively and acts according to what they hear. Because of listening to the Dharma, they can understand the world. This speaks of three types of people.
The Fifth Cause of Seeking the Dharma
As stated in the Za Bao Zang Jing (Miscellaneous Treasure Collection Sutra): The Buddha Dharma is vast and boundless in its salvation. Those who sincerely seek the path will undoubtedly attain the fruit. Even acts done in jest will not be in vain. For example, in the past, there was an old bhiksu (Buddhist monk), aged and with a dull mind. Seeing the young bhiksus expounding the Dharma in various ways, and hearing them speak of the Four Fruits (srota-apanna, Stream-enterer; sakrdagamin, Once-returner; anagamin, Non-returner; arhat, Arhat), he became envious. He said to the young bhiksus, 『You are intelligent and wise; I wish you would share some of the Four Fruits with me.』 The young bhiksus smiled condescendingly and said, 『We have the Four Fruits, but we need good food before we can give them to you.』 At that time, the old bhiksu, hearing these words, was very happy and immediately prepared various delicacies, requesting the young bhiksus to bestow the Four Fruits. After the young bhiksus had eaten the food, they signaled each other to tease the old bhiksu, saying to him, 『Venerable One, sit in one corner of this room, and we will give you the fruit.』 At that time, the old bhiksu, hearing this, was very happy and sat down as they said. The young bhiksus then hit him on the head with a leather ball and said, 『This is the srota-apanna fruit (Stream-enterer).』 The old bhiksu, hearing this, focused his mind and immediately attained the first fruit (srota-apanna, Stream-enterer). The young bhiksus then teased him again, saying, 『Although we have given you the srota-apanna fruit, you still have seven births and seven deaths. Move to another corner, and we will give you the sakrdagamin fruit (Once-returner).』 At that time, the old bhiksu, having attained the first fruit, became even more diligent and immediately moved to another place to sit. The young bhiksus again hit him on the head with a ball and said, 『We give you the second fruit (sakrdagamin, Once-returner).』 At that time, the old bhiksu became even more focused and immediately attained the second fruit. The young bhiksus then teased him again, saying, 『Now that you have attained the sakrdagamin fruit, you still have the suffering of coming and going in birth and death. Move to another place, and we will give you the anagamin fruit (Non-returner).』 At that time, the old bhiksu moved to another place as they said. The young bhiksus again hit him on the head with a ball and said, 『We now give you the third fruit (anagamin, Non-returner).』 At that time, the old bhiksu, hearing this, was very happy and became even more sincere and focused, and immediately attained the anagamin fruit. The young bhiksus then teased him again, saying, 『Now that you have attained the fruit of non-returning (anagamin, Non-returner).』
然故於色無色界。受有漏身。無常遷壞唸唸是苦。汝更移坐。次當與爾阿羅漢果。時老比丘如語移坐。諸少比丘復以皮鞠撩打其頭。而語之言。我今與爾彼第四果。時老比丘一心思惟。即證阿羅漢果。得四果已甚大歡喜。設諸肴膳種種香華。請少比丘報其恩德。與少比丘共論道品無漏功德。諸少比丘發言滯塞。時老比丘方語之言。我已證得阿羅漢果已。諸少比丘聞其此音。咸皆謝悔先戲弄罪。是故行人宜應念善。乃至戲弄猶獲實報。況至心也。
又雜寶藏經云。昔有一女人。聰明智慧深信三寶。常于僧次請一比丘。就舍供養。后時便有一老比丘。次到其舍。年老根鈍素無知曉。齋食訖已女人至心求請說法。敷坐頭前閉目靜坐。比丘自知不解說法。趣其睡眼棄走還寺。然此女人至心思惟。有為之法無常苦空。不得自在。深心觀察。即時獲得須陀洹果。既得果已。向寺求覓欲報其恩。然此比丘自審無知。棄他逃走。倍生慚恥轉復藏避。而此女人苦求不已。方自出現。女人見已。具說蒙得道果因緣。赍供報恩。老比丘聞。甚大慚愧深自克責。亦復獲得須陀洹果。是故行者。應當至心精誠求法。若至心者所求必獲。又集一切福德三昧經云。昔過去久遠阿僧祇劫。有一仙人。名曰最勝。住山林中具五神通。常行慈心。後作
【現代漢語翻譯】 現代漢語譯本：因此，對於色（rupa，物質現象）沒有執著。承受著有煩惱的身體，無常遷變，唸唸都是苦。你再換個位置坐，接下來就給你阿羅漢果（Arhatship，佛教修行證悟的最高果位）。當時，那位年老的比丘按照（他們）說的話換了位置。那些年輕的比丘又用皮球拍打他的頭，並對他說：『我現在給你那第四果。』當時，那位年老的比丘一心思維，立即證得了阿羅漢果。得到四果后，非常歡喜，準備了各種菜餚和香花，請那些年輕的比丘來報答他們的恩德，與年輕的比丘共同討論道品（factors of enlightenment）和無漏功德（undefiled merits）。那些年輕的比丘發言遲鈍阻塞。這時，那位年老的比丘才告訴他們說：『我已經證得了阿羅漢果。』那些年輕的比丘聽到這話，都感到慚愧後悔先前戲弄的罪過。所以，修行的人應該常常想著善事，乃至戲弄也能獲得真實的果報，更何況是至誠之心呢？ 又《雜寶藏經》中說，過去有一位女人，聰明智慧，深信三寶（Buddha, Dharma, Sangha，佛、法、僧），常常在僧團中請一位比丘到家中供養。後來，輪到一位年老比丘到她家。這位比丘年老遲鈍，向來沒有什麼知識。齋飯完畢后，女人至誠懇切地請求（比丘）說法。比丘敷設座位在她面前，閉著眼睛打瞌睡。比丘自知不善於說法，就趁著她打瞌睡的時候，悄悄地跑回了寺廟。然而，這位女人至誠懇切地思維，有為法（conditioned phenomena）都是無常、苦、空的，不能自主。她深入地觀察，立即獲得了須陀洹果（Sotapanna，佛教修行證悟的初果）。得到初果后，她到寺廟尋找（那位比丘），想要報答他的恩德。然而，那位比丘自知沒有什麼知識，拋下她逃走了，更加感到慚愧，轉而更加躲藏起來。而這位女人苦苦地尋找，沒有停止。比丘才出現。女人見到他后，詳細地說了自己蒙受道果的因緣，帶著供養來報答恩德。老比丘聽了，非常慚愧，深深地責備自己，也獲得了須陀洹果。所以，修行的人，應當至誠精誠地求法。如果至誠，那麼所求必定能夠獲得。又《集一切福德三昧經》中說，過去久遠阿僧祇劫（asamkhya kalpa，無數劫）之前，有一位仙人，名叫最勝，住在山林中，具有五神通（five supernormal powers）。常常行慈心。後來，他做了……
【English Translation】 English version: Therefore, there is no attachment to rupa (material form). Enduring a body with defilements, it is impermanent, changing, and every thought is suffering. Move your seat again, and next I will give you the Arhatship (the highest state of enlightenment in Buddhism). At that time, the old Bhikshu (Buddhist monk) moved his seat as instructed. The young Bhikshus again used a leather ball to hit his head, and said to him, 'Now I will give you that fourth fruit.' At that time, the old Bhikshu contemplated with one mind, and immediately attained Arhatship. Having attained the four fruits, he was very happy, prepared various dishes and fragrant flowers, and invited the young Bhikshus to repay their kindness, and discussed with the young Bhikshus the factors of enlightenment and undefiled merits. The young Bhikshus were slow and hesitant in their speech. At this time, the old Bhikshu then told them, 'I have already attained Arhatship.' When the young Bhikshus heard this, they all felt ashamed and regretted their previous playful offenses. Therefore, practitioners should always think of good deeds, and even playfulness can obtain real rewards, let alone sincerity? Also, the Miscellaneous Treasure Sutra says that in the past there was a woman who was intelligent and deeply believed in the Three Jewels (Buddha, Dharma, Sangha). She often invited a Bhikshu from the Sangha (Buddhist monastic order) to her home for offerings. Later, it was the turn of an old Bhikshu to go to her house. This Bhikshu was old and dull, and had always been ignorant. After the meal, the woman sincerely requested him to preach the Dharma. The Bhikshu set up a seat in front of her, closed his eyes, and dozed off. The Bhikshu knew that he was not good at preaching the Dharma, so he took advantage of her dozing off and quietly ran back to the temple. However, this woman sincerely contemplated that conditioned phenomena are impermanent, suffering, and empty, and cannot be controlled. She deeply observed and immediately attained the Sotapanna fruit (the first stage of enlightenment in Buddhism). After attaining the first fruit, she went to the temple to look for (the Bhikshu), wanting to repay his kindness. However, the Bhikshu knew that he had no knowledge, abandoned her and fled, feeling even more ashamed, and turned to hide even more. But this woman searched hard and did not stop. The Bhikshu then appeared. When the woman saw him, she explained in detail the causes and conditions of her receiving the fruit of the path, and brought offerings to repay his kindness. The old Bhikshu heard this, felt very ashamed, deeply blamed himself, and also attained the Sotapanna fruit. Therefore, practitioners should sincerely and earnestly seek the Dharma. If one is sincere, then what one seeks will surely be obtained. Also, the Sutra on the Samadhi of Accumulating All Merits says that in the distant past, countless asamkhya kalpas ago, there was an immortal named Supreme Victor, who lived in the mountains and forests and possessed the five supernormal powers. He always practiced loving-kindness. Later, he became...
是念。非但慈心能濟眾生。唯集多聞。能滅眾生煩惱邪見。能生正見。念已便詣城邑聚落。處處推求說法之師。時有天魔來語仙言。我今有佛所說一偈汝今若能剝皮為紙。刺血為墨。折骨為筆。書寫此偈。當爲汝說。最勝仙人聞已念言。我于無量百千劫中。常以無事為他割截。受苦無量都無利益。我今當舍不堅之身易得妙法。歡喜踴躍。即以利刀剝皮為紙。刺血為墨。折骨為筆。合掌向天請說佛偈。時魔見已。愁憂燋悴。即便隱去。仙人見已作如是言。我今為法不惜身命。剝皮為紙。刺血為墨折骨為筆。為眾生故至誠不虛。余方世界有大慈悲。能說法者當現我前。作是語時。東方去此三十二剎。有佛國土名普無垢。其國有佛。號凈名王。忽住其前。放大光明照最勝身。苦痛即除平復如故。佛即廣為說集一切福德三昧。最勝聞法得無礙辯。佛說法已還復不現。最勝仙人得辯才已。為諸眾生廣說妙法。令無量眾生住三乘道。經千歲后爾乃命終。生凈名王普無垢國。由敬法故今得成佛。佛告凈威。昔最勝者今我身是。是以當知。若有人能恭敬求法。佛于其人不入涅槃。法亦不滅。雖在異土。常面睹佛得聞正法(如涅槃經雪山童子為半偈捨身大品經薩陀菩薩為求法故打骨出髓等如是因緣無量不可具說)。
述曰。時有道
【現代漢語翻譯】 現代漢語譯本： 是念。不只是慈悲心能夠救濟眾生，只有廣博地學習佛法，才能滅除眾生的煩惱和邪見，才能生起正確的見解。最勝仙人這樣想著，便前往城邑村落，到處尋找能夠講經說法的老師。當時有天魔來對仙人說：『我這裡有佛所說的一句偈語，你如果能夠剝下自己的皮當作紙，刺取自己的血當作墨，折斷自己的骨頭當作筆，書寫這句偈語，我就為你宣說。』最勝仙人聽了之後心想：『我在無量百千劫中，常常爲了無意義的事情被人割截身體，遭受無量的痛苦，卻沒有得到任何利益。我現在應當捨棄這不堅固的身體，來換取微妙的佛法。』於是歡喜踴躍，立刻用鋒利的刀剝下自己的皮當作紙，刺取自己的血當作墨，折斷自己的骨頭當作筆，合掌向天請求天魔宣說佛偈。當時天魔看見仙人這樣做，憂愁憔悴，立刻隱身離去。仙人看見天魔離去，這樣說道：『我現在爲了求法，不惜自己的身命，剝皮為紙，刺血為墨，折骨為筆，爲了眾生的緣故，至誠懇切，絕不虛假。其他世界的有大慈悲心，能夠講經說法的佛，應當出現在我的面前。』當他說這句話的時候，東方距離此地三十二個佛國，有一個佛國名叫普無垢（universally without defilement），那個國家有一尊佛，名叫凈名王（King of Pure Name），忽然出現在他的面前，放出大光明照耀最勝仙人的身體，他的痛苦立刻消除，身體恢復如初。佛陀隨即為他廣泛地宣說集一切福德三昧（Samadhi of Accumulating All Merits）。最勝仙人聽聞佛法后，獲得了無礙的辯才。佛陀說法完畢后，隨即隱身不見。最勝仙人得到辯才之後，為眾生廣泛地宣說妙法，使無量的眾生安住于聲聞乘、緣覺乘、菩薩乘這三乘道。經過一千年后，他才壽命終結，往生到凈名王佛的普無垢國。由於他恭敬佛法的緣故，現在得以成就佛果。佛陀告訴凈威（Pure Majesty）：『過去的最勝仙人，就是現在的我。』因此應當知道，如果有人能夠恭敬地尋求佛法，佛陀對於這個人就不會入涅槃，佛法也不會滅亡。即使身處異地，也能常常親眼見到佛陀，聽聞正法（如同《涅槃經》中雪山童子爲了半句偈語而捨棄身體，《大品經》中薩陀菩薩爲了求法而敲骨取髓等，這樣的因緣無量無邊，無法全部述說）。 述曰。時有道
【English Translation】 English version: It is mindfulness. Not only can loving-kindness save sentient beings, but only by accumulating extensive learning can one extinguish the afflictions and wrong views of sentient beings and generate right views. Thinking thus, the Supreme Victorious Immortal then went to cities and villages, seeking teachers who could expound the Dharma everywhere. At that time, a Mara (demon) came and said to the Immortal: 'I have a verse spoken by the Buddha. If you can peel off your skin to make paper, draw your blood to make ink, and break your bones to make a pen to write this verse, I will speak it for you.' Upon hearing this, the Supreme Victorious Immortal thought: 'In countless hundreds of thousands of kalpas (eons), I have often had my body cut and severed for meaningless things, suffering immeasurable pain without any benefit. Now I should give up this impermanent body to obtain the wonderful Dharma.' Rejoicing and leaping with joy, he immediately used a sharp knife to peel off his skin to make paper, draw his blood to make ink, and break his bones to make a pen, and with palms together, he asked the Mara to speak the Buddha's verse. When the Mara saw this, he became worried and haggard and immediately disappeared. Seeing this, the Immortal said: 'Now, for the sake of the Dharma, I do not cherish my life. I peel off my skin to make paper, draw my blood to make ink, and break my bones to make a pen. For the sake of sentient beings, I am sincere and not false. May a Buddha in another world with great compassion, who can expound the Dharma, appear before me.' As he spoke these words, to the east, thirty-two Buddha-lands away, there was a Buddha-land named Universally Without Defilement (普無垢), and in that country, there was a Buddha named King of Pure Name (凈名王). Suddenly, he appeared before him, emitting great light that illuminated the body of the Supreme Victorious Immortal, and his pain immediately disappeared, and his body was restored to its original state. The Buddha then extensively expounded the Samadhi of Accumulating All Merits (集一切福德三昧) for him. After hearing the Dharma, the Supreme Victorious Immortal obtained unobstructed eloquence. After the Buddha finished speaking the Dharma, he immediately disappeared. After obtaining eloquence, the Supreme Victorious Immortal extensively expounded the wonderful Dharma for sentient beings, enabling countless sentient beings to abide in the Three Vehicles (三乘道): the Vehicle of Hearers, the Vehicle of Solitary Buddhas, and the Bodhisattva Vehicle. After a thousand years, he then reached the end of his life and was reborn in the Universally Without Defilement land of King of Pure Name Buddha. Because of his reverence for the Dharma, he is now able to attain Buddhahood. The Buddha told Pure Majesty (凈威): 'The Supreme Victorious Immortal of the past is who I am now.' Therefore, you should know that if someone can respectfully seek the Dharma, the Buddha will not enter Nirvana (涅槃) for that person, and the Dharma will not perish. Even if they are in a different land, they can often see the Buddha face to face and hear the true Dharma (just as in the Nirvana Sutra, the Snow Mountain Boy gave up his body for half a verse, and in the Mahaprajnaparamita Sutra, Bodhisattva Sadaprarudita struck his bones to extract marrow for the sake of seeking the Dharma, etc. Such causes and conditions are immeasurable and cannot all be described). Statement: At that time, there was a Daoist
俗。薄學淺識。謂智過人。設欲修學。不專內典。唯慕俗書外道典籍。故涅槃經佛言。我滅度后。有聲聞弟子。愚癡破戒。喜生鬥爭。舍十二部經。讀誦種種外道典籍。文頌手筆。受畜一切。不凈之物言是佛聽。如是之人。以好栴檀貿易凡木。以金易鍮石。以銀易白镴。以絹易𣯫褐。以甘露易於惡毒汁。
又婆沙論云。如人觀日眼不明凈。外道書論思求之時。使慧眼不。凈如人觀月眼則明凈。佛法經論思求之時。令慧眼明凈。若思求外俗如打獼猴。唯出不凈。若思求佛法如練真金。多練多凈。
又菩薩善戒經云。菩薩不讀不誦如來正經。讀誦世典文頌書疏者得罪不犯者。若為論義破于邪見。若二分佛經。一分外書。何以故。為知外典是虛妄法佛法真實故。為知世事故。不為世人所輕慢故。以此文證。佛法學人。若一向廢內尋外。則便得罪。縱解理行唯可暫習。為伏外道還須厭離。進修內業務令增勝。若偏耽著則壞正法。故地持論云。若菩薩于佛所說。棄捨不學。反習外道邪論世俗經典。是名為犯。眾多犯。是犯染污起。若上聰明人能速受學。得不動智。于日日中。常以二分受學佛法。一分外典。是名不犯。若於世典外道邪教。愛樂不捨不作棄想。是名為犯。眾多犯是犯染污起。
感福緣第六
【現代漢語翻譯】 現代漢語譯本： 庸俗。學識淺薄。卻自認為智慧過人。假設想要修學，不專心研究佛經，只羨慕世俗書籍和外道的典籍。所以《涅槃經》中佛說：『我滅度后，有聲聞弟子，愚癡且違犯戒律，喜歡製造爭端，捨棄十二部經，讀誦各種外道典籍，追求華麗的文辭和書法，接受和儲藏一切不乾淨的東西，還說是佛允許的。』這樣的人，就像用好的栴檀（zhāntán，一種香木）去換取普通的木頭，用黃金去換取黃銅礦石，用銀去換取白镴（là，錫鉛合金），用絲綢去換取粗劣的毛織品，用甘露去換取惡毒的汁液。
又《婆沙論》中說：『就像人看太陽，眼睛不夠明亮。思索研究外道的書籍理論時，會使智慧之眼不清凈。』就像人看月亮，眼睛就會明亮。思索研究佛法的經論時，能使智慧之眼明亮。如果思索研究世俗的東西，就像拍打獼猴，只會弄出不乾淨的東西。如果思索研究佛法，就像提煉真金，越提煉越純凈。
又《菩薩善戒經》中說：『菩薩不讀誦如來的正經，卻讀誦世俗典籍、華麗的文辭和書疏，這樣是得罪，還是不犯呢？』如果爲了論辯，駁斥邪見；或者二分時間學習佛經，一分時間學習外道書籍，這樣就不算犯戒。為什麼呢？爲了知道外道的典籍是虛妄的法，而佛法是真實的。爲了瞭解世事，不被世人所輕視。』根據這段經文，佛法學習者，如果一味地放棄佛經而尋求外道典籍，那就是犯戒。即使理解了道理，實踐了修行，也只能暫時學習，爲了降伏外道，最終還是要厭離。應該精進修習佛法，使之更加精進。如果偏執地沉迷於外道典籍，就會破壞正法。所以《地持論》中說：『如果菩薩對於佛所說的教法，捨棄不學，反而學習外道的邪論和世俗的經典，這叫做犯戒，而且是嚴重的犯戒，是因染污而產生的。』如果上等聰明的人能夠迅速地學習，獲得不動智，每天用二分的時間學習佛法，一分的時間學習外道典籍，這就不算犯戒。如果對於世俗典籍和外道邪教，喜愛而不捨棄，不產生厭離的想法，這就叫做犯戒，而且是嚴重的犯戒，是因染污而產生的。
感福緣第六
【English Translation】 English version: Vulgar. With shallow learning and limited knowledge, yet considering oneself wiser than others. Supposing one wishes to cultivate learning, but does not focus on the inner scriptures, only admiring secular books and heretical doctrines. Therefore, in the Nirvana Sutra, the Buddha said: 'After my Nirvana, there will be Śrāvaka (hearer, disciple) disciples who are foolish and break the precepts, delighting in creating disputes, abandoning the twelve divisions of scriptures, reading and reciting various heretical doctrines, pursuing ornate writing and calligraphy, accepting and hoarding all impure things, and claiming that the Buddha allows it.' Such people are like trading good chandana (sandalwood) for ordinary wood, exchanging gold for pyrite, trading silver for white pewter, exchanging silk for coarse wool, and exchanging nectar for poisonous juice.
Furthermore, the Vibhasa states: 'Just as a person's eyes are not clear when looking at the sun, when contemplating and studying heretical books and theories, it causes the eye of wisdom to become unclear.' Just as a person's eyes become clear when looking at the moon, when contemplating and studying the Buddhist scriptures and treatises, it causes the eye of wisdom to become clear. If one contemplates and studies secular things, it is like striking a monkey, only producing impure things. If one contemplates and studies the Buddha-dharma, it is like refining true gold, the more it is refined, the purer it becomes.
Furthermore, the Bodhisattva Good Precepts Sutra states: 'If a Bodhisattva does not read and recite the Tathagata's (Thus Come One) correct scriptures, but reads and recites secular books, ornate writings, and commentaries, is this considered an offense or not?' If it is for the sake of debate, refuting heretical views; or if two parts of the time are spent studying Buddhist scriptures and one part studying heretical books, then it is not considered an offense. Why? In order to know that heretical doctrines are false dharmas (teachings), while the Buddha-dharma is true. In order to understand worldly affairs, so as not to be looked down upon by worldly people.' According to this passage, if a student of Buddha-dharma single-mindedly abandons the inner scriptures and seeks external ones, then it is considered an offense. Even if one understands the principles and practices the cultivation, it should only be studied temporarily, and in order to subdue heretics, one must ultimately renounce them. One should diligently cultivate the inner Buddha-dharma, making it more and more advanced. If one is stubbornly attached to heretical doctrines, it will destroy the true dharma. Therefore, the Yogacarabhumi-sastra states: 'If a Bodhisattva abandons the teachings spoken by the Buddha, and instead studies heretical theories and secular classics, this is called an offense, and it is a serious offense, arising from defilement.' If a person of superior intelligence can quickly learn and attain immovable wisdom, and spends two parts of the day studying Buddha-dharma and one part studying heretical classics, then it is not considered an offense. If one loves and does not abandon secular classics and heretical teachings, and does not generate thoughts of renunciation, this is called an offense, and it is a serious offense, arising from defilement.
Chapter Six: Causes and Conditions of Sensing Blessings
如普曜經云。若有賢人聞是經典。叉手自歸。即舍八事懈怠之本。成八功勛。何謂為八。一得端正好色。二得力勢強盛。三得眷屬滋茂。四逮得辯才無量。五學疾得出家。六所行清凈。七得三昧定。八得智慧明無所不照。若有法師。布坐諷誦是經得八座福。何謂為八。一得長者座。二得轉輪王座。三得天帝座。四得自在天座。五得羅漢座。六得菩薩座。七得如來座。八得轉法輪度脫一切眾生座。若有法師斑宣是法。有讚歎善哉者。當得八清凈行。何謂為八。一言行相應無所違失。二口言至誠而無虛妄。三在於眾會真諦無欺。四所言人信不捨遠之。五所言柔軟初無粗獷。六其聲悲和猶如哀鸞。七身心隨時音聲如梵。會中人聞。莫不咨受。八音響如佛可眾生心。若有書是經典。得八大藏。何謂為八。一得意藏。未曾忘舍。二得心藏。無所不解分別經法三。得往來藏普。解一切諸佛經法。四得總持藏。一切所聞皆能識念。五得辯才藏。為諸眾生斑宣經典。皆歡喜受。六甚深法藏。將護正法。七道意法藏未曾。斷絕三寶法教。八奉行法藏。則輒逮得無所從生忍。
又度無極集經云。昔有比丘。精進守法。所可諷誦是般若波羅蜜。其有聞者莫不歡喜。有一小兒厥年七歲。城外牧羊。遙聞比丘誦經聲。即詣精舍禮拜聽其經
【現代漢語翻譯】 現代漢語譯本： 《普曜經》中說：『如果有人聽聞這部經典，合掌歸順，就能捨棄八種懈怠的根本，成就八種功德。』什麼是八種功德呢？一是獲得端正美好的容貌，二是獲得強大盛大的力量，三是獲得繁茂的眷屬，四是獲得無量的辯才，五是迅速地得以出家，六是所作所為清凈，七是獲得三昧禪定，八是獲得智慧光明照耀一切。如果說法師設座諷誦這部經典，能獲得八種座位的福報。什麼是八種座位呢？一是獲得長者之座，二是獲得轉輪王之座，三是獲得天帝之座，四是獲得自在天之座，五是獲得阿羅漢（Arhat）之座，六是獲得菩薩（Bodhisattva）之座，七是獲得如來（Tathagata）之座，八是獲得轉法輪度脫一切眾生之座。如果說法師宣講這部佛法，有人讚嘆『善哉』，就能獲得八種清凈之行。什麼是八種清凈之行呢？一是言行一致，沒有違背缺失，二是口中所說是至誠的，沒有虛妄，三是在大眾集會中說真諦，沒有欺騙，四是所說的話讓人信服，不捨棄而遠離，五是所說的話柔和，沒有粗獷，六是聲音悲哀和諧，猶如哀鸞，七是身心隨時音聲如梵天，集會中的人聽了，沒有不接受的，八是音響如佛，能悅眾生之心。如果有人書寫這部經典，能獲得八大藏。什麼是八大藏呢？一是獲得意藏，未曾忘記捨棄，二是獲得心藏，沒有不理解分別經法的，三是獲得往來藏，普遍理解一切諸佛經法，四是獲得總持藏，一切所聽聞的都能識念，五是獲得辯才藏，為諸眾生宣講經典，都歡喜接受，六是甚深法藏，將護正法，七是道意法藏，未曾斷絕三寶法教，八是奉行法藏，就能獲得無所從生忍。 《度無極集經》中說：『過去有位比丘（bhiksu），精進守護佛法，所諷誦的是般若波羅蜜（Prajnaparamita）。凡是聽聞的人沒有不歡喜的。』有個七歲的小孩，在城外牧羊，遠遠地聽到比丘誦經的聲音，就前往精舍禮拜聽經。
【English Translation】 English version: The Puyao Sutra says: 'If there is a virtuous person who hears this scripture, joins their palms in reverence, they will abandon the eight roots of laziness and achieve eight merits.' What are the eight merits? First, they obtain a handsome and beautiful appearance; second, they obtain strong and powerful strength; third, they obtain flourishing family members; fourth, they attain immeasurable eloquence; fifth, they quickly attain ordination; sixth, their conduct is pure; seventh, they attain Samadhi concentration; eighth, they obtain wisdom and light that illuminates everything. If a Dharma master sets up a seat and recites this scripture, they will obtain the blessings of eight seats. What are the eight seats? First, they obtain the seat of an elder; second, they obtain the seat of a Chakravarti Raja (universal monarch); third, they obtain the seat of a Deva (god); fourth, they obtain the seat of a Ishvara Deva (sovereign god); fifth, they obtain the seat of an Arhat (worthy one); sixth, they obtain the seat of a Bodhisattva (enlightenment being); seventh, they obtain the seat of a Tathagata (Thus Gone One); eighth, they obtain the seat of turning the Dharma wheel and liberating all sentient beings. If a Dharma master widely proclaims this Dharma, and someone praises 'Excellent!', they will obtain eight pure practices. What are the eight pure practices? First, their words and actions are consistent, without any violations or shortcomings; second, their words are sincere and without falsehood; third, in public gatherings, they speak the truth without deception; fourth, their words are trusted by people, who do not abandon them or stay away; fifth, their words are gentle, without any roughness; sixth, their voice is sorrowful and harmonious, like a mournful phoenix; seventh, their body and mind are always in harmony, and their voice is like Brahma; those in the assembly who hear it all accept it; eighth, their sound is like the Buddha's, pleasing the minds of sentient beings. If someone writes this scripture, they will obtain eight great treasures. What are the eight great treasures? First, they obtain the treasure of intention, never forgetting or abandoning it; second, they obtain the treasure of mind, understanding and distinguishing all the teachings of the scriptures; third, they obtain the treasure of coming and going, universally understanding all the scriptures of all Buddhas; fourth, they obtain the treasure of total retention, being able to remember everything they hear; fifth, they obtain the treasure of eloquence, and when they proclaim the scriptures to all sentient beings, they are all delighted to receive them; sixth, the treasure of profound Dharma, protecting the true Dharma; seventh, the treasure of the Dharma of the Path, never cutting off the teachings of the Triple Gem; eighth, the treasure of practicing the Dharma, then they will obtain the forbearance of non-origination. The Collected Sutra of Immeasurable Crossing says: 'In the past, there was a Bhiksu (monk) who diligently guarded the Dharma, and what he recited was the Prajnaparamita (Perfection of Wisdom). All who heard it were delighted.' There was a seven-year-old child, herding sheep outside the city, who heard the Bhiksu's voice reciting the scripture from afar, and went to the monastery to pay respects and listen to the scripture.
言。時說色空。聞即悟解。便問比丘。應答不可。小兒反為比丘解說其義。昔所希聞。怪此小兒智慧非凡。時小兒即去逐牛至山。值一虎害此小兒。命終生長者家。夫人懷妊。口便能說般若波羅蜜。從朝至夜初不懈息。其長者家怪此夫人。謂呼鬼病。有比丘至舍。聞聲甚喜。比丘報言。此非鬼病。但說尊經。夫人出禮。比丘復為說法。諸有疑難不能及者。盡為解說。眾僧歡喜。日月滿足產得男兒。適生叉手長跪說波羅蜜。夫人產已還復如本。比丘言。真佛弟子。好養護之。此兒后大。當爲一切眾人作師。吾等悉當從其啟受。時兒七歲道法悉備。舉眾超絕。智度無極。經中誤脫。皆為刪定。兒每所至輒開化人。長者室家大小五百人眾。皆從兒學。八萬四千人。皆發無上正真道意。五百比丘。聞兒所說盡漏意解。志求大乘得法眼凈。是時兒者則吾身是。比丘者迦葉佛是。
又舍利弗處胎經云。母懷舍利弗。母亦聰明。高僧傳云。母懷羅什令母聰明。舊日誦千偈。懷胎之時日得二千偈。初成須陀洹果。后得斯陀含果。
如勝天王經云。若有法師流通此經處。此地即是如來所行。于彼法師當生善知識心。尊重之心。猶如佛心。見是法師。恭敬歡喜尊重讚歎。又云我若住世。一劫若減一劫。說是流通。此經法師功德
【現代漢語翻譯】 時，（有人）說（諸法）的體性是空（Sunyata）。（有人）聽聞后立即領悟理解，便問比丘（Bhikkhu，佛教出家男眾），（比丘）應答不上來。小兒反而為比丘解說其中的含義，（這些含義）是過去很少聽聞的。人們奇怪這個小兒的智慧非同尋常。當時，小兒就去追趕牛到山裡，遇到一隻老虎害死了這個小兒。他命終後轉生到長者（Kulapati，富有的居士）家。夫人懷有身孕，口裡便能說《般若波羅蜜》（Prajnaparamita，以空性為中心的智慧）的道理，從早到晚都不懈怠。長者家的人奇怪這位夫人，認為她是得了鬼病。有比丘來到這戶人家，聽到（夫人的）聲音非常高興。比丘告訴他們說：『這不是鬼病，只是在說尊貴的經典。』夫人出來禮拜（比丘），比丘又為她說法，所有（她）有疑問和不能理解的地方，（比丘）都為她解說。眾僧歡喜。到了足月，夫人生下一個男兒。剛出生就叉手長跪，說《波羅蜜》。夫人生產完畢后，又恢復如初。比丘說：『真是佛的弟子，好好養護他。』這個孩子長大后，應當為一切眾人作導師，我們都應當向他請教學習。當時，這個孩子七歲時，道法全部具備，超越眾人，智慧深廣沒有邊際。經典中（如有）錯誤脫漏，都為之刪改訂正。這個孩子每到一處，就開化眾人。長者家大小五百人，都跟隨這個孩子學習。八萬四千人，都發起無上正等正覺的心意。五百比丘，聽聞這個孩子所說，都斷盡煩惱，心意解脫，立志尋求大乘佛法，得到法眼清凈。當時這個孩子，就是我的前身。比丘，就是迦葉佛（Kasyapa Buddha）的前身。 又，《舍利弗處胎經》說，母親懷有舍利弗（Sariputra，佛陀十大弟子之一）時，母親也變得聰明起來。《高僧傳》說，母親懷有鳩摩羅什（Kumarajiva，著名佛經翻譯家）時，令母親變得聰明。過去（母親）一天能誦一千偈，懷胎的時候一天能誦兩千偈，最初證得須陀洹果（Srotapanna，小乘初果），後來證得斯陀含果（Sakrdagamin，小乘二果）。 如《勝天王經》說，如果有法師流通這部經典的地方，這個地方就是如來（Tathagata，佛的稱號之一）所行之處。對於那位法師，應當生起善知識的心，尊重的心，猶如對待佛一樣。見到這位法師，要恭敬歡喜，尊重讚歎。又說，我如果住世一劫（Kalpa，極長的時間單位），或者減少一劫，（也）說不盡流通這部經典的法師的功德。
【English Translation】 At that time, someone was explaining that the nature of all dharmas is emptiness (Sunyata). Upon hearing this, someone immediately understood and comprehended, and then asked a Bhikkhu (Buddhist monk), but the Bhikkhu could not answer. Instead, a child explained the meaning to the Bhikkhu, meanings that had rarely been heard before. People were amazed at this child's extraordinary wisdom. At that time, the child went to chase the cattle to the mountains, where a tiger killed him. After his life ended, he was reborn into a Kulapati's (wealthy householder) family. The lady was pregnant, and she could speak the principles of Prajnaparamita (the wisdom centered on emptiness) from morning till night without ceasing. The people of the Kulapati's family were surprised by this lady, thinking she had a ghost sickness. A Bhikkhu came to the house and was very happy to hear the sound (of her reciting). The Bhikkhu told them, 'This is not a ghost sickness, but she is reciting the venerable scriptures.' The lady came out to pay respects (to the Bhikkhu), and the Bhikkhu further explained the Dharma to her, explaining all the doubts and things she could not understand. The Sangha (Buddhist monastic community) rejoiced. When the months were full, the lady gave birth to a boy. As soon as he was born, he put his palms together and knelt down, reciting the Paramita. After the lady finished giving birth, she returned to her original state. The Bhikkhu said, 'Truly a disciple of the Buddha, take good care of him.' When this child grows up, he should be a teacher for all people, and we should all learn from him. At that time, when this child was seven years old, he was fully equipped with the Dharma, surpassing everyone, and his wisdom was boundless. If there were any errors or omissions in the scriptures, he would revise and correct them. Wherever this child went, he enlightened people. The five hundred people, large and small, of the Kulapati's family all followed this child to learn. Eighty-four thousand people all aroused the intention of unsurpassed, complete, and perfect enlightenment. Five hundred Bhikkhus, hearing what this child said, all exhausted their afflictions, their minds were liberated, they aspired to seek the Mahayana Dharma, and they obtained the purity of the Dharma eye. At that time, this child was my former self. The Bhikkhu was Kasyapa Buddha. Furthermore, the 'Sariputra in the Womb Sutra' says that when the mother was pregnant with Sariputra (one of the Buddha's ten great disciples), the mother also became intelligent. The 'Biographies of Eminent Monks' says that when the mother was pregnant with Kumarajiva (famous translator of Buddhist scriptures), it made the mother intelligent. In the past, (the mother) could recite one thousand gathas (verses) a day, but when she was pregnant, she could recite two thousand gathas a day, initially attaining the Srotapanna fruit (the first fruit of the Hinayana), and later attaining the Sakrdagamin fruit (the second fruit of the Hinayana). As the 'Suratadeva Raja Sutra' says, if there is a place where a Dharma master circulates this sutra, this place is where the Tathagata (one of the titles of the Buddha) has walked. Towards that Dharma master, one should generate the mind of a good teacher, a mind of respect, like treating the Buddha. When seeing this Dharma master, one should be respectful and joyful, respect and praise him. It also says that if I were to live for a kalpa (an extremely long unit of time), or decrease by a kalpa, (I) could not finish speaking of the merits of the Dharma master who circulates this sutra.
。不能究盡。若此法師所行之處。善男子善女人。宜應刺血灑地令塵不起。如是供養未足為多也。如來法難受持故。
又涅槃經云。若有善男子善女人。聞是經名生四惡趣者。無有是處。若有眾生一經耳者。悉能滅除一切諸惡無間罪業。又云。若有眾生一經耳者。卻後七劫不墮惡趣。又云。若有能知如來常住無有變異。或聞常住二字音聲。若一經耳。即生天上。后解脫時。乃能證知如來常住無有變易。
又華嚴經云。若聞一句。未曾聞法。勝得三千大千世界珍寶。是菩薩得聞一偈正法。生無上財想。勝得轉輪聖王位。又法華經云。若善男子善女人。受持是法華經。若讀若誦。若解說若書寫。是人當得八百眼功德。千二百耳功德。八百鼻功德。千二百舌功德。八百身功德。千二百意功德。
又涅槃經云。我涅槃后。若有得聞如是大乘微妙經典。生信敬心。當知是等。于未來世百千億劫。不墮惡道。又云。若有於一恒佛所發心。然後乃能于惡世中。不謗是法。愛樂是典。不能為人分別廣說。若有於二恒佛所發心。然後乃能于惡世中。不謗是法。正解信樂受持讀誦。亦不能為他人廣。說若有於三恒佛所發。心然後乃能于惡世。中不謗是。法乃至書寫經。卷雖為他說未解深義。若有於四恒佛所發心。然後乃
【現代漢語翻譯】 現代漢語譯本：無法完全探究。如果這位法師所到的地方，善男子善女人，應該刺血灑地，使塵土不起。這樣供養還遠遠不夠。因為如來的法難以接受和保持。
又《涅槃經》說：『如果有善男子善女人，聽到這部經的名字還會墮入四惡趣（地獄、餓鬼、畜生、阿修羅），這是不可能的。』如果有眾生一次聽聞此經，就能滅除一切諸惡無間罪業（五逆重罪）。又說：『如果有眾生一次聽聞此經，之後七劫都不會墮入惡趣。』又說：『如果有人能知曉如來常住，沒有變異，或者聽到『常住』二字的音聲，哪怕只聽一次，就能往生天上。解脫時，才能真正證知如來常住，沒有變易。』
又《華嚴經》說：『如果聽到一句從未聽過的佛法，勝過得到三千大千世界的珍寶。』菩薩聽聞一偈（四句為一偈）正法，生起無上財富的想法，勝過得到轉輪聖王（統治世界的理想君王）的地位。又《法華經》說：『如果善男子善女人，受持這部《法華經》，無論是讀誦、解說還是書寫，這個人將獲得八百眼功德，一千二百耳功德，八百鼻功德，一千二百舌功德，八百身功德，一千二百意功德。』
又《涅槃經》說：『我涅槃（佛陀的逝世）之後，如果有人聽聞這樣的大乘微妙經典，生起信敬之心，應當知道這些人，在未來世百千億劫中，不會墮入惡道。』又說：『如果有人在一位恒河沙數佛（數量極多的佛）那裡發心，然後才能在惡世中，不誹謗這部佛法，喜愛這部經典，但不能為人分別廣泛解說。如果有人在兩位恒河沙數佛那裡發心，然後才能在惡世中，不誹謗這部佛法，正確理解、信樂、受持、讀誦，但也不能為他人廣泛解說。如果有人在三位恒河沙數佛那裡發心，然後才能在惡世中，不誹謗這部佛法，乃至書寫經卷，雖然為他人解說，但不能理解其中深刻的含義。如果有人在四位恒河沙數佛那裡發心，然後才能』
【English Translation】 English version: Cannot be fully fathomed. If this Dharma master goes to a place, good men and good women should prick their blood and sprinkle it on the ground to prevent dust from rising. Such offerings are still far from enough, because the Tathagata's (如來，another name for Buddha) Dharma is difficult to receive and uphold.
Moreover, the Nirvana Sutra (涅槃經) says: 'If there are good men and good women who, upon hearing the name of this sutra, still fall into the four evil realms (四惡趣, hell, hungry ghosts, animals, asuras), that is impossible.' If there are sentient beings who hear this sutra even once, they will be able to eradicate all evil and the karma of uninterrupted hell (無間罪業, the heaviest sins). It also says: 'If there are sentient beings who hear this sutra even once, they will not fall into the evil realms for the next seven kalpas (劫, eons).' It also says: 'If someone can know that the Tathagata is eternal and unchanging, or hear the sound of the two words 'eternal dwelling' (常住), even if only once, they will be reborn in the heavens. Upon liberation, they will be able to truly realize that the Tathagata is eternal and unchanging.'
Moreover, the Avatamsaka Sutra (華嚴經) says: 'If one hears a single sentence of Dharma that has never been heard before, it is superior to obtaining the treasures of three thousand great thousand worlds.' A Bodhisattva (菩薩, enlightened being) who hears a verse (偈, four lines) of the true Dharma, and generates the thought of supreme wealth, surpasses obtaining the position of a Chakravartin (轉輪聖王, ideal universal ruler). Moreover, the Lotus Sutra (法華經) says: 'If good men and good women receive and uphold this Lotus Sutra, whether they read it, recite it, explain it, or write it, these people will obtain the merit of eight hundred eyes, the merit of one thousand two hundred ears, the merit of eight hundred noses, the merit of one thousand two hundred tongues, the merit of eight hundred bodies, and the merit of one thousand two hundred minds.'
Moreover, the Nirvana Sutra (涅槃經) says: 'After my Nirvana (涅槃, the passing away of the Buddha), if there are those who hear such a Great Vehicle (大乘, Mahayana) profound and subtle classic and generate faith and reverence, you should know that these beings will not fall into the evil paths for hundreds of thousands of billions of kalpas in the future.' It also says: 'If someone generates the aspiration in the presence of one Ganges-sand-number of Buddhas (恒佛, countless Buddhas), then they will be able to not slander this Dharma in an evil age and love this scripture, but they will not be able to extensively explain it for others. If someone generates the aspiration in the presence of two Ganges-sand-number of Buddhas, then they will be able to not slander this Dharma in an evil age, correctly understand, believe, rejoice, receive, uphold, read, and recite it, but they will also not be able to extensively explain it for others. If someone generates the aspiration in the presence of three Ganges-sand-number of Buddhas, then they will be able to not slander this Dharma in an evil age, and even write the sutra scrolls, although they explain it for others, they do not understand the profound meaning within. If someone generates the aspiration in the presence of four Ganges-sand-number of Buddhas, then they will be able to'
能于惡世中。不謗是典。乃至書寫經卷。為他廣說十六分中一分之義。若有於五恒佛所發心。乃至於惡世中。為人廣說十六分中八分之義。若有於六恒佛所發心。乃至於惡世中。為他廣說十六分中十二分義。若有於七恒佛所發心。乃至於惡世中。為他廣說十六分中十四分義。若有於八恒佛所發心。乃至於惡世中。書寫經卷。亦勸他人令得書寫。自能聽受。亦勸他人令解聽受。如說修行。具足能解盡其義味。◎
◎報恩緣第七
如善恭敬經云。佛告阿難。若有從他聞一四句偈。或抄或寫書之竹帛。所有名字。于若干劫。取彼和上阿阇梨等。荷擔肩上。或時揹負。或以頂戴常負行者。復將一切音樂之具。供養是師作如是事。尚自不能具報師恩。若當來世于師和上所。起不敬心恒說於過。我說愚癡極受多苦。于當來世必墮惡道。是故阿難。我教汝等。常行恭敬尊重之心。當得如是勝上之法。所謂愛重三寶甚深之法。
又梵網經云。若佛子。見大乘法師同見同行來入僧坊舍宅城邑。若百里千里來者。即迎來送去禮拜供養。日日三時供養。日食三兩金百味飲食床座供養法師。一切所須盡給與之。常請法師三時說法。日日三時禮拜。不生瞋心。患惱之心為法滅身請法。若不爾者。犯輕垢罪。
又優婆塞戒
【現代漢語翻譯】 現代漢語譯本： 能夠在充滿罪惡的世界中，不誹謗這部經典，甚至書寫經卷，為他人廣泛解說其中十六分之一的意義。如果有人在五恒河沙數量的佛前發心，乃至在罪惡的世界中，為人廣泛解說其中十六分之八的意義。如果有人在六恒河沙數量的佛前發心，乃至在罪惡的世界中，為他人廣泛解說其中十六分之十二的意義。如果有人在七恒河沙數量的佛前發心，乃至在罪惡的世界中，為他人廣泛解說其中十六分之十四的意義。如果有人在八恒河沙數量的佛前發心，乃至在罪惡的世界中，書寫經卷，也勸他人書寫，自己能夠聽受，也勸他人理解聽受，如所說的那樣修行，完全能夠理解經文的全部意義。
報恩緣第七
如《善恭敬經》所說，佛告訴阿難（Ananda，佛陀的十大弟子之一）：『如果有人從他人那裡聽到一句四句偈，或者抄寫在竹帛上，那麼在若干劫的時間裡，將那位和尚（heshang，指僧侶）阿阇梨（Acharya，指導師）等頂在頭上或背在背上，或者用頭頂著經常行走，再用一切音樂器具供養這位老師，即使這樣做，尚且不能完全報答老師的恩情。如果將來有人對老師和和尚生起不敬之心，經常說他們的過錯，我說這種愚癡之人必定遭受很多痛苦，將來必定墮入惡道。所以阿難，我教導你們，要經常懷著恭敬尊重之心，才能得到這樣殊勝的佛法，也就是愛重三寶（Sanbao，指佛、法、僧）甚深的佛法。』
又《梵網經》說：『如果佛弟子，見到大乘法師，與自己見解相同、行為一致，來到僧坊（sengfang，指寺院）、舍宅、城邑，無論是百里千里而來，都要迎接、護送、禮拜、供養。每天三次供養，每天用三兩黃金價值的百味飲食、床座供養法師，一切所需都儘量供給。經常請法師每天三次說法，每天三次禮拜，不生嗔恨心、惱怒心，爲了求法甚至可以捨棄生命。如果不這樣做，就犯了輕垢罪。』
又《優婆塞戒經》
【English Translation】 English version: If one can, in an evil world, not slander this scripture, and even transcribe the sutras, widely explaining one-sixteenth of its meaning to others. If one makes a vow before Buddhas as numerous as the sands of five Ganges Rivers, and even in an evil world, widely explains eight-sixteenths of its meaning to others. If one makes a vow before Buddhas as numerous as the sands of six Ganges Rivers, and even in an evil world, widely explains twelve-sixteenths of its meaning to others. If one makes a vow before Buddhas as numerous as the sands of seven Ganges Rivers, and even in an evil world, widely explains fourteen-sixteenths of its meaning to others. If one makes a vow before Buddhas as numerous as the sands of eight Ganges Rivers, and even in an evil world, transcribes the sutras, and also encourages others to transcribe them, is able to listen and receive, and also encourages others to understand and listen, practices as taught, and is fully able to understand the complete meaning.
Chapter 7: On the Cause of Repaying Kindness
As stated in the Shan Gong Jing (Sutra of Good Reverence), the Buddha told Ananda (one of the ten principal disciples of the Buddha): 'If someone hears a four-line verse from another, or copies it onto bamboo or silk, then for countless kalpas (aeons), carrying that heshang (monk) Acharya (teacher) etc., on their shoulders, or sometimes on their back, or constantly carrying them on their head, and further using all musical instruments to make offerings to this teacher, even doing so, they still cannot fully repay the teacher's kindness. If in the future, someone develops disrespect towards their teacher and heshang, constantly speaking of their faults, I say that such a foolish person will certainly suffer much pain and will certainly fall into evil realms in the future. Therefore, Ananda, I teach you to always maintain a heart of reverence and respect, so that you may obtain such supreme Dharma (teachings), which is to cherish the Three Jewels (Buddha, Dharma, Sangha) and the profound Dharma.'
Furthermore, the Fan Wang Jing (Brahma Net Sutra) states: 'If a Buddhist disciple sees a Mahayana Dharma master, with the same views and conduct as oneself, coming to a sengfang (monastery), residence, or city, whether from a hundred or a thousand li (unit of distance), they should welcome, escort, bow, and make offerings. They should make offerings three times a day, providing the Dharma master with a hundred flavors of food and drink, and a bed, worth three liang (unit of weight) of gold each day, and provide all necessities. They should constantly invite the Dharma master to expound the Dharma three times a day, and bow three times a day, without generating anger or annoyance, and even be willing to give up their life for the sake of seeking the Dharma. If they do not do so, they commit a minor offense.'
Furthermore, the Upasaka Precepts Sutra
經云。若優婆塞受持六重戒已。四十里中有講法處。不能往聽。得失意罪。
又大方等陀羅尼經云。佛告阿難。若有父母妻子。不放此人至於道場者。此人應向父母等前燒種種香。長跪合掌應作是言。我今欲至道場。哀愍聽許。亦應種種諫曉隨宜說法。亦應三請。若不聽者。此人應于舍宅默自思惟。誦持經典。又正法念經云。若人供養說法法師。當知是人。即為供養現在世尊。其人如是。隨所供養所愿成就。乃至得阿耨菩提。以能供養說法法師故。何以故以聞法故心得調伏。以調伏故。能斷無知流轉之闇。若離聞法。無有一法能調伏心。
又勝思惟經云。不起罪業。不起福業。不起無動業者。是名供養佛。
又華手經云。若以華香衣食湯藥等。供養諸佛。不名為真供養。如來坐道場所得微妙之法。隨能修學者。是名真供養。故說偈云。
若以華涂香 衣食及湯藥 以此供諸佛 不名為真供 如來坐道場 所得微妙法 若人能修學 是真供養佛
又十住婆沙論云。佛告阿難。天雨香華。不名供養恭敬如來。若比丘比丘尼。優婆塞優婆夷。一心不放逸。親近修集聖法。是名真供養佛。
又寶云經云。不以財施供養于佛。何以故。如來法身不待財施。唯以法施供養于佛。
【現代漢語翻譯】 現代漢語譯本：經書中說，如果優婆塞（Upasaka，男居士）受持六重戒后，四十里內有講法的地方，卻不能前去聽聞，就犯了失意罪。
又《大方等陀羅尼經》中說，佛告訴阿難（Ananda，佛陀的十大弟子之一）：如果有人被父母妻子阻攔，不讓他去道場，這個人應該在父母等長輩面前燒種種香，長跪合掌，應該這樣說：『我現在想去道場，請慈悲允許。』也應該種種勸諫開導，隨順情況說法，也應該請求三次。如果不允許，這個人應該在家裡默默地思惟，誦持經典。還有《正法念經》中說，如果有人供養說法法師，應當知道這個人，就是供養現在的世尊（Buddha，佛陀）。這個人像這樣，隨著所供養的，所愿都能成就，乃至得到阿耨菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因為能夠供養說法法師的緣故。為什麼呢？因為聽聞佛法，心才能得到調伏。因為調伏的緣故，能夠斷除無知流轉的黑暗。如果離開聽聞佛法，沒有一種法能夠調伏心。
又《勝思惟經》中說，不起罪業，不起福業，不起無動業的人，這叫做供養佛。
又《華手經》中說，如果用華、香、衣食、湯藥等供養諸佛，不叫做真供養。如來（Tathagata，佛陀）在菩提樹下證悟所得的微妙之法，隨其能力修習的人，這叫做真供養。所以說偈語：
『如果用華、涂香，衣食以及湯藥，用這些供養諸佛，不叫做真供養。如來在菩提樹下證悟所得微妙法，如果有人能修習，這是真正供養佛。』
又《十住婆沙論》中說，佛告訴阿難：天降香花，不叫做供養恭敬如來。如果比丘（Bhiksu，出家男眾），比丘尼（Bhiksuni，出家女眾），優婆塞（Upasaka，男居士），優婆夷（Upasika，女居士），一心不放逸，親近修習聖法，這叫做真正供養佛。
又《寶云經》中說，不要用財物佈施來供養佛。為什麼呢？如來（Tathagata，佛陀）的法身不需要財物佈施。只有用佛法佈施來供養佛。
【English Translation】 English version: The Sutra says: 'If an Upasaka (male lay practitioner) has received and upholds the six heavy precepts, and there is a place for Dharma teaching within forty li (approximately 20 kilometers), but he fails to go and listen, he commits the offense of negligence.'
Also, the Great Vaipulya Dharani Sutra says: 'The Buddha told Ananda (one of the ten principal disciples of the Buddha): If someone is prevented by their parents or spouse from going to the Dharma assembly, this person should burn various incenses before their parents, kneel with palms together, and say: 'I now wish to go to the Dharma assembly, please have compassion and allow me.' They should also advise and enlighten them in various ways, speaking the Dharma as appropriate. They should also request three times. If they are not allowed, this person should silently contemplate and recite the scriptures at home. ' Also, the Sutra of the Foundation of Mindfulness says: 'If someone makes offerings to a Dharma teacher who expounds the Dharma, know that this person is making offerings to the present World Honored One (Buddha). This person, in this way, will have their wishes fulfilled according to what they offer, and even attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). This is because they are able to make offerings to a Dharma teacher who expounds the Dharma. Why? Because by hearing the Dharma, the mind can be tamed. Because of taming, one can cut off the darkness of ignorance and transmigration. If one is separated from hearing the Dharma, there is no Dharma that can tame the mind.'
Also, the Victorious Contemplation Sutra says: 'One who does not generate sinful karma, does not generate meritorious karma, and does not generate unwavering karma, is said to be making offerings to the Buddha.'
Also, the Garland Hand Sutra says: 'If one uses flowers, incense, clothing, food, medicine, etc., to make offerings to the Buddhas, this is not called true offering. One who cultivates and learns the subtle Dharma attained by the Tathagata (Buddha) at the Bodhi tree is called true offering.' Therefore, a verse says:
'If one uses flowers, scented paste, clothing, food, and medicine, to offer these to the Buddhas, this is not called true offering. The subtle Dharma attained by the Tathagata at the Bodhi tree, if one can cultivate and learn it, this is the true offering to the Buddha.'
Also, the Treatise on the Ten Stages says: 'The Buddha told Ananda: Rain of fragrant flowers is not called offering or reverence to the Tathagata. If a Bhiksu (monk), Bhiksuni (nun), Upasaka (male lay practitioner), or Upasika (female lay practitioner) is single-minded and not negligent, and diligently cultivates the holy Dharma, this is called true offering to the Buddha.'
Also, the Cloud of Jewels Sutra says: 'Do not use material giving to make offerings to the Buddha. Why? The Dharmakaya (Dharma body) of the Tathagata does not depend on material giving. Only use Dharma giving to make offerings to the Buddha.'
為具佛道以法供養。為最第一。
又善恭敬經云。佛言。若有比丘。雖復有夏。不能閑解如是法句。彼亦應當從他依止。所以者何。自尚不解。況欲與他作依止師。假令耆舊百夏比丘。而不能解沙門秘密之事。不解法律等。亦應說依止。
若有比丘從他受法。于彼師邊。應起尊貴敬重之心。欲受法時。當在師前不得輕笑。不得露齒。不得交足。不得視足。不得動足。不得踔腳。師不發問不得輒言。凡有所使勿得違命。勿視師面。離師三肘。令坐即坐。勿得違教。于彼師所應起慈心。若有所疑先應咨白。若見師許然後請決。當知一日三時應參進止。若三時間不參進止。是師應當如法治之若參師不見。應持土塊或木或草以為記驗。若當見師在房室內。是時學者。應起至心繞房三匝向師頂禮。爾乃方還。若不見師。眾務皆止不得為也。除大小便。又復弟子于其師所。不得粗言。師呵訶責不應反報。師坐臥床應先敷拭。令無塵污蟲蟻之屬。若師坐臥乃至師起。應修誦業。時彼學者。至日東方便到師所。善知時已數往師邊。咨問所須。我作何事。又復弟子在於師前。不得涕唾。若行寺內。恭敬師故。勿以袈裟覆于肩膊。不得籠頭。天時若熱。日別三時以扇扇師。三度授水授令洗浴。又復三時應獻冷飲。師所營事應盡
【現代漢語翻譯】 現代漢語譯本 爲了具備佛道，以佛法供養，這是最殊勝和第一的。
《善恭敬經》中說，佛說：『如果有比丘，即使已經有了戒臘，卻不能理解這些法句的含義，他也應當依止他人。』為什麼呢？因為自己尚且不理解，又怎麼能給別人做依止師呢？假如是年長的、有百夏戒臘的比丘，卻不能理解沙門（Śrāmaṇa）(出家修行者)的秘密之事，不理解戒律等等，也應該依止他人。
如果有比丘從他人那裡接受佛法，對於他的老師，應當生起尊敬和重視之心。想要接受佛法時，應當在老師面前，不得輕浮嬉笑，不得露出牙齒，不得雙腿交叉，不得看自己的腳，不得動腳，不得踮腳。老師沒有發問，不得擅自發言。凡是老師有所差遣，不得違抗命令，不要直視老師的臉。離開老師三肘的距離。讓坐就坐，不得違背教誨。對於他的老師，應當生起慈悲之心。如果有什麼疑問，應該先請示稟告。如果看到老師允許，然後再請求決斷。應當知道一天三次應該參拜請安。如果三次沒有參拜請安，老師應當依法懲治他。如果參拜時沒有見到老師，應該拿土塊、木頭或草作為記號。如果看到老師在房間里，這時學習者，應該以至誠之心繞房三圈，向老師頂禮，然後才離開。如果沒有見到老師，一切事務都應該停止，不得去做，除了大小便。而且弟子對於他的老師，不得說粗魯的話。老師呵斥責備，不應該反駁。老師坐臥的床，應該先擦拭乾凈，使其沒有灰塵污垢和蟲蟻之類。老師坐臥乃至老師起身，應該修習誦讀。這時學習者，到了日出東方的時候，方便的時候就到老師那裡，瞭解時間后多次到老師那裡，諮詢所需要的東西，『我應該做什麼事？』而且弟子在老師面前，不得擤鼻涕吐唾沫。如果在寺院內行走，因為恭敬老師的緣故，不要用袈裟蓋住肩膀，不得蒙著頭。天氣如果炎熱，每天三次用扇子給老師扇風，三次遞水給老師洗浴。而且三次應該獻上冷飲。老師所經營的事情，應該盡力去做。
【English Translation】 English version To possess the Buddha-path and make offerings with the Dharma is the most supreme and foremost.
Furthermore, the Śubhavyūha Sūtra (善恭敬經) says, 'The Buddha said: 'If there is a bhikṣu (比丘) (monk) who, even with seniority in monastic years, cannot understand the meaning of these dharmapada (法句) (verses of the Dharma), he should also rely on others.' Why? Because he himself does not understand, how can he be a teacher of reliance for others? Suppose there is an elder bhikṣu (比丘) with a hundred years of monastic life, but he cannot understand the secret matters of a Śrāmaṇa (沙門) (ascetic), does not understand the vinaya (戒律) (rules of discipline), etc., he should also seek reliance.'
If a bhikṣu (比丘) receives the Dharma from another, he should have respect and reverence for his teacher. When wanting to receive the Dharma, he should be in front of the teacher, not frivolous and laughing, not showing his teeth, not crossing his legs, not looking at his feet, not moving his feet, not tiptoeing. If the teacher does not ask a question, he should not speak without permission. Whatever the teacher commands, he must not disobey. Do not look directly at the teacher's face. Keep a distance of three cubits from the teacher. Sit when told to sit, and do not disobey the teachings. Towards his teacher, he should have a compassionate heart. If there are any doubts, he should first consult and report. If he sees that the teacher permits, then he should ask for a decision. He should know to pay respects and inquire three times a day. If he does not pay respects and inquire three times, the teacher should punish him according to the Dharma. If he does not see the teacher when paying respects, he should use a clod of earth, wood, or grass as a sign. If he sees the teacher in the room, then the student should circumambulate the room three times with utmost sincerity and prostrate to the teacher before leaving. If he does not see the teacher, all affairs should be stopped and not done, except for urination and defecation. Moreover, a disciple should not use rude words to his teacher. If the teacher scolds or rebukes, he should not retort. The bed on which the teacher sits or lies should be wiped clean first, so that there is no dust, dirt, or insects. When the teacher sits or lies down, or even when the teacher gets up, he should practice recitation. At sunrise, the student should go to the teacher when it is convenient, and after knowing the time, go to the teacher many times to ask what is needed, 'What should I do?' Moreover, a disciple should not blow his nose or spit in front of the teacher. When walking in the monastery, out of respect for the teacher, do not cover his shoulders with his kāṣāya (袈裟) (robe), and do not cover his head. If the weather is hot, he should fan the teacher three times a day, and offer water to the teacher for bathing three times. Moreover, he should offer cold drinks three times. He should do his best in the affairs that the teacher is engaged in.
身力而營助之。佛告阿難。若將來世有諸比丘。或於師所不起恭敬。說于師僧長短之者。彼人則非是須陀洹。亦非凡夫。彼愚癡人應如是治。師實有過尚不得說。況當無也。若有比丘。于其師邊不恭敬者。我說別有一小地獄。名為椎撲。當墮是中。墮彼處已一身四頭。身體俱然。狀如火聚。出大猛焰熾然不息。然已復然。于彼獄處復有諸蟲。曰名鉤嘴。彼諸毒蟲常啖舌根。時彼癡人。從彼捨身生畜生中。皆由往昔罵辱于師。舌根過故恒食屎尿。舍彼身已雖生人間。常生邊地。具足惡法。雖得人身皮不似。人不能具足人之形色。常被輕賤誹謗陵辱。離佛世尊恒無智慧。從彼死已還墮地獄。更得無量無邊苦患之法。
謗法緣第八
惟念末世法逐人訛。道俗相濫。傳謬背真混雜同行。不修內典專事俗書。縱有抄寫心不至殷。既不護凈又多舛錯。共同止宿。或處在門檐。風雨蟲嚙都無驚懼。致使經無靈驗之功。誦無救苦之益。寔由造作不殷。亦由我人途慢也。故敬福經云。善男子。經生之法。不得顛倒乙字重點。五百世中墮迷惑道中。不聞正法。
又大集經云。若有眾生。於過去世作諸惡業。或毀於法。或謗聖人。于說法者為作障礙。或抄寫經法洗脫文字。或損壞他法。或闇藏他經。由此業緣今得盲報。
【現代漢語翻譯】 現代漢語譯本： 盡力幫助他。佛陀告訴阿難：『如果未來世有比丘，對師長不恭敬，議論師父和僧侶的缺點，那人就不是須陀洹（Sotapanna，入流果），也不是凡夫。應該這樣懲治這種愚癡之人：即使師長真的有過錯，尚且不能說，更何況沒有呢？如果有個比丘，對他的師長不恭敬，我說有一種特別的小地獄，名叫椎撲地獄，他會墮入其中。墮入那裡后，一身四頭，身體全部燃燒，形狀像火堆，發出猛烈的火焰，熾熱燃燒不停息。燃燒之後又繼續燃燒。在那地獄裡還有一種蟲子，名叫鉤嘴蟲，這些毒蟲經常啃食他的舌根。那時，那個愚癡之人，從地獄捨棄身體后，會轉生到畜生道中，這都是因為往昔謾罵侮辱師長，舌根造下的罪過，所以總是吃屎尿。捨棄畜生身之後，即使轉生到人間，也常生在邊遠地區，具足各種惡法。即使得到人身，面板也不像人，不能具備人的形貌，常常被人輕賤、誹謗、凌辱，遠離佛陀世尊，恒常沒有智慧。從那死去之後，還會墮入地獄，遭受無量無邊的痛苦。』 謗法緣第八 只擔心末法時代，佛法隨著人而訛變，出家人和在家人互相混淆，傳抄謬誤，背離真理，混雜在一起。不修習佛經，專門從事世俗書籍。即使抄寫佛經，心也不夠虔誠。既不注意保持潔凈，又有很多錯誤。共同居住在一起，或者放在門檐下，任憑風雨蟲蛀，都毫不驚懼。導致佛經沒有靈驗的功效，誦經沒有救苦的利益。這實在是由於製作不虔誠，也是由於輕慢佛法。所以《敬福經》說：『善男子，抄寫佛經的方法，不得顛倒乙字重點，否則五百世中會墮入迷惑的道路中，聽不到正法。』 又《大集經》說：『如果有眾生，在過去世造作各種惡業，或者譭謗佛法，或者誹謗聖人，對說法的人設定障礙，或者抄寫經法時塗改文字，或者損壞其他人的佛法，或者暗藏其他人的經書，由於這些業緣，今生會得到盲眼的果報。』
【English Translation】 English version: and assist him with his strength. The Buddha told Ananda: 'If in the future there are Bhikshus who do not respect their teachers, and speak of the faults of their teachers and Sangha, then that person is neither a Sotapanna (stream-enterer), nor an ordinary person. Such a foolish person should be punished in this way: even if the teacher truly has faults, one should not speak of them, let alone when there are none. If there is a Bhikshu who is disrespectful to his teacher, I say there is a special small hell called the Pounding Hell, into which he will fall. After falling there, he will have one body and four heads, his body completely burning, shaped like a pile of fire, emitting fierce flames, burning intensely without ceasing. After burning, it continues to burn. In that hell, there are also insects called Hook-Mouths, and these poisonous insects constantly devour his tongue roots. At that time, that foolish person, after abandoning his body from hell, will be reborn into the animal realm, all because of the sins committed by cursing and insulting his teacher in the past, and the sins of the tongue root, so he always eats excrement and urine. After abandoning the animal body, even if he is reborn as a human, he is often born in remote areas, possessing all kinds of evil dharmas. Even if he obtains a human body, his skin does not resemble a human, and he cannot possess the appearance of a human, and is often despised, slandered, and humiliated, far from the Buddha World Honored One, and constantly without wisdom. After dying from that, he will still fall into hell, and suffer immeasurable and boundless suffering.' Chapter 8: The Causes and Conditions of Slandering the Dharma Only worry about the Dharma declining in the future, with the Dharma changing with people, monks and laypeople intermingling, copying errors, deviating from the truth, and mixing together. Not cultivating the inner scriptures, but specializing in secular books. Even if copying scriptures, the heart is not sincere enough. Not only not paying attention to keeping it clean, but also having many errors. Living together, or placing it under the eaves, allowing wind, rain, and insects to gnaw at it, without any fear. Causing the scriptures to have no efficacious power, and chanting to have no benefit in relieving suffering. This is truly due to the lack of sincerity in making it, and also due to disrespect for the Dharma. Therefore, the 'Respecting Blessings Sutra' says: 'Good man, the method of copying scriptures must not reverse the important points of the character '乙', otherwise, for five hundred lifetimes, one will fall into the path of delusion, and not hear the true Dharma.' Also, the 'Great Collection Sutra' says: 'If there are sentient beings who, in past lives, committed various evil deeds, or slandered the Dharma, or defamed the sages, or created obstacles for those who preach the Dharma, or altered the text when copying scriptures, or damaged the Dharma of others, or concealed the scriptures of others, due to these karmic conditions, they will receive the retribution of blindness in this life.'
又大般若經(第四十四卷云)佛言。諸善男子善女人等。書寫般若波羅蜜多甚深經時。顰[口*伸]欠呿無端戲笑。互相輕凌身心躁擾。文句倒錯迷惑義理。不得滋味。橫事歘起書寫不終。當知是為菩薩魔事。
又大乘蓮華藏經云。受佛禁戒不護將來。各言我是。于大乘法亦如冥夜。各自說言。我得佛法。受鐵鏘地獄苦事難述。從地獄出。瘖啞聾盲不見正法。
又阿難請戒律論云。僧尼白衣等因讀經律論等。行語手執翻捲者。依忉利天歲數。犯重突吉羅。傍報二億歲。墮獐鹿中。恒被折脊苦痛難忍。無記戲言捉經律論。亦招前報。或安經像房堂檐前者。依忉利天歲數八百歲。犯重突吉羅罪。傍報二億歲。墮豬狗中生。若得人身一億歲。恒常作客遷屑不得自在。
又大品經云。是人毀呰三世諸佛一切智。起破法業因緣集故。無量百千萬億歲墮大地獄中。是破法人輩。從一大地獄至一大地獄。若火劫起時。至他方大地獄中生在彼間。從一大地獄至一大地獄。彼間若火劫起時。復至他方大地獄中。生在彼間。從一大地獄至一大地獄如是遍十方獄。彼間若火劫起故。從彼死已。破法業因緣未盡故。還來是間大地獄中。生在此間。亦從一大地獄至一大地獄。受無量苦。此間火劫起故。復至十方他國土生
【現代漢語翻譯】 現代漢語譯本： 《大般若經》（第四十四卷）中，佛說：『諸位善男子、善女人等，在書寫般若波羅蜜多甚深經典時，如果打哈欠、伸懶腰、打呵欠、無緣無故地嬉笑、互相輕視、身心躁動不安、導致文句顛倒錯亂、迷惑義理，無法領會其中滋味，或者發生意外事故導致書寫無法完成，應當知道這是菩薩的魔事。』
《大乘蓮華藏經》中說：『接受佛的禁戒卻不守護將來的行為，各自說「我是對的」。對於大乘佛法也如同身處黑暗的夜晚。各自說「我得到了佛法」。將要承受鐵鏘地獄的痛苦，難以述說。從地獄出來后，會變成瘖啞、聾盲，無法見到正法。』
《阿難請戒律論》中說：『僧尼、在家信徒等，因為閱讀經律論等，行走時用手翻動經書，按照忉利天的歲數計算，會犯下重大的突吉羅罪，並且在畜生道中遭受兩億年的果報，墮落為獐鹿，經常遭受折斷脊背的痛苦，難以忍受。無記的戲言觸碰經律論，也會招致之前的果報。或者將經書、佛像安放在房屋、廳堂的屋檐前，按照忉利天的歲數計算，會犯下八百年的重大突吉羅罪，並且在畜生道中遭受兩億年的果報，墮落為豬狗。如果能夠獲得人身，在一億年內，會經常作為客人四處奔波，無法自在。』
《大品經》中說：『這種人譭謗三世諸佛的一切智慧，因為發起破壞佛法的業因緣，所以在無量百千萬億年中墮入大地獄中。這些破壞佛法的人，從一個大地獄到另一個大地獄。如果遇到火劫發生時，就會到其他方的大地獄中去。從一個大地獄到另一個大地獄，如果那個地方發生火劫，又會到其他方的大地獄中去。從一個大地獄到另一個大地獄，就這樣遍及十方地獄。如果那些地方發生火劫，從那裡死後，因為破壞佛法的業因緣還沒有結束，還會回到這個世界的大地獄中，也從一個大地獄到另一個大地獄，遭受無量的痛苦。如果這個世界發生火劫，又會到十方其他國土去。』
【English Translation】 English version: In the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), Volume 44, the Buddha said: 'When good men and good women are writing the profoundly deep Prajnaparamita (Perfection of Wisdom) Sutra, if they yawn, stretch, hiccup, laugh for no reason, disrespect each other, are restless in body and mind, cause the sentences to be inverted and confused, are deluded about the meaning, cannot taste its flavor, or if unexpected events arise and the writing cannot be completed, know that this is a demonic act of a Bodhisattva (Enlightenment Being).'
The Mahayana Lotus Treasury Sutra says: 'Receiving the Buddha's precepts but not protecting future conduct, each says, 'I am right.' Regarding the Mahayana (Great Vehicle) Dharma, it is like being in a dark night. Each says, 'I have attained the Buddha Dharma.' Enduring the suffering of the iron-clanging hell is difficult to describe. Emerging from hell, they will be mute, deaf, and blind, unable to see the true Dharma.'
The Ananda's Request on Precepts and Discipline Treatise says: 'Monks, nuns, and laypeople, etc., when reading scriptures, precepts, or treatises, if they walk while flipping through the pages with their hands, according to the lifespan of the Trayastrimsa (Thirty-three) Heaven, they will commit a grave Dukkata (wrongdoing) offense, and in the animal realm, they will suffer retribution for two hundred million years, falling into the state of deer, constantly suffering the pain of a broken spine, which is difficult to endure. Unmindful, playful touching of scriptures, precepts, or treatises will also bring about the previous retribution. Or, if they place scriptures or images of Buddhas on the eaves of houses or halls, according to the lifespan of the Trayastrimsa Heaven, they will commit a grave Dukkata offense for eight hundred years, and in the animal realm, they will suffer retribution for two hundred million years, falling into the state of pigs or dogs. If they are able to obtain a human body, for one hundred million years, they will constantly be wandering guests, unable to be at ease.'
The Mahaprajnaparamita Sutra says: 'These people slander the all-knowing wisdom of the Buddhas of the three times. Because they initiate the karmic cause of destroying the Dharma, they will fall into the great hells for countless hundreds of millions of years. These Dharma-destroying people go from one great hell to another great hell. If a fire kalpa (eon) arises, they will be born in great hells in other directions. From one great hell to another great hell, if a fire kalpa arises in that place, they will again go to great hells in other directions. From one great hell to another great hell, in this way, they will pervade the hells of the ten directions. If a fire kalpa arises in those places, after dying there, because the karmic cause of destroying the Dharma has not ended, they will return to the great hells of this world, also going from one great hell to another great hell, suffering immeasurable pain. If a fire kalpa arises in this world, they will again go to other lands in the ten directions.'
畜生中。受破法罪業苦。如地獄中說。重罪轉薄。或得人身生盲人家。生旃陀羅家。生除廁擔死人種種下賤家。生若無眼。若一眼若瞎眼。無舌無耳無手。所生之處。無佛無法無佛弟子處生。何以故。種破法業積集厚故。
又涅槃經云。若有不信是經典者。現世當爲無量病苦之所惱害。多為眾生所見罵辱。命終之後人所輕賤。顏貌醜陋資生艱難。常不供足。雖復少得粗澀弊惡。常處貧窮下賤誹謗正法邪見之家。若臨終時。或值荒亂刀兵競起。帝王暴虐。怨家仇郄之所侵逼。雖有善友而不遭遇。資生所需求不能得。雖少得利常為飢渴。唯為凡下之所顧識。國王大臣悉不齒錄。設復聞其有所宣說。正使是理終不信受。如是之人。如折翼鳥不能飛行。是人亦爾。于未來世。不能得至人天善處。若復有人。能信如是大乘經典。本所受形雖復粗陋。以經功德即便端正。威顏色力日更增多。常為人天之所樂見。恭敬愛戀情無舍離。國王大臣及家親屬。聞其所說悉皆敬信。若我聲聞弟子之中。欲行第一希有事者。當爲世間廣宣如是大乘經典。善男子。譬如霧露勢雖欲住不過日出。日既出已。消滅無餘。善男子。是諸眾生所有惡業。亦復如是。住世勢力。不過得見大涅槃日。是日既出。悉能除滅一切惡業。又法華經云。若佛在世
【現代漢語翻譯】 現代漢語譯本 在畜生道中，承受破壞佛法的罪業之苦，如同地獄中所描述的。嚴重的罪業會逐漸減輕，或者可能獲得人身，但出生在盲人的家庭，或者出生在旃陀羅（賤民）的家庭，或者出生在從事清除廁所、搬運死人等卑賤職業的家庭。可能會出生時沒有眼睛，或者只有一隻眼睛，或者眼睛是瞎的，沒有舌頭，沒有耳朵，沒有手。所出生的地方，沒有佛，沒有佛法，也沒有佛的弟子。這是什麼原因呢？因為種下破壞佛法的惡業，積累深厚的緣故。
《涅槃經》又說，如果有人不相信這部經典，現世會受到無量疾病痛苦的困擾，常常被眾人謾罵侮辱，死後也會被人輕賤。容貌醜陋，生活艱難，常常不能滿足所需。即使稍微得到一些，也是粗糙低劣的。常常處於貧窮、邪惡、誹謗正法、持有邪見的家庭。如果臨終時，可能會遇到社會動盪、刀兵戰亂，或者遭受帝王的暴虐，或者被怨家仇敵侵擾逼迫。即使有善友也無法相遇，生活所需的物資也無法得到。即使稍微得到一些利益，也常常感到飢渴。只能被地位低下的人所認識，國王大臣都不會重視。即使聽到他說些什麼，即使是正確的道理，最終也不會相信接受。這樣的人，就像折斷翅膀的鳥，無法飛行。這個人也是如此，在未來世，無法到達人天善處。如果有人能夠相信這樣的大乘經典，原本所受的形體即使粗陋，也會因為經典的功德而變得端正。威嚴、顏色、力量，一天比一天增多，常常被人和天人所樂意見到，恭敬愛戀，情意不捨離。國王大臣以及家親眷屬，聽到他所說的話，都會敬重相信。我的聲聞弟子之中，如果想要做第一稀有之事，應當為世間廣為宣說這樣的大乘經典。善男子，譬如霧露，勢力雖然想要停留，但不會超過太陽出來。太陽出來之後，就會消滅無餘。善男子，這些眾生所有的惡業，也是如此。在世間的勢力，不會超過得見大涅槃之日。這個太陽出來之後，就能夠消除一切惡業。《法華經》又說，如果佛在世
【English Translation】 English version Among animals, they suffer the pain of breaking the Dharma, as described in hells. Heavy sins gradually become lighter, or they may obtain a human body but be born into the family of a blind person, or into the family of a Chandalas (outcastes), or into families engaged in lowly occupations such as cleaning toilets and carrying corpses. They may be born without eyes, or with only one eye, or with blind eyes, without a tongue, without ears, without hands. The places where they are born have no Buddha, no Dharma, and no disciples of the Buddha. Why is this? Because they have sown the seeds of breaking the Dharma and accumulated thick karma.
Moreover, the Nirvana Sutra says, 'If there are those who do not believe in this scripture, in their present life they will be troubled by immeasurable sickness and suffering. They will often be reviled and insulted by beings, and after death, they will be despised by people. Their appearance will be ugly, and their livelihood will be difficult. They will often not have enough. Even if they obtain a little, it will be coarse and inferior. They will always dwell in poor, evil families that slander the true Dharma and hold wrong views. If they are near death, they may encounter social unrest, wars, or be subjected to the tyranny of rulers or the oppression of enemies. Even if they have good friends, they will not meet them, and they will not be able to obtain the necessities of life. Even if they gain a little benefit, they will always be hungry and thirsty. They will only be recognized by those of low status. Kings and ministers will not take them into account. Even if they hear them say something, even if it is a correct principle, they will ultimately not believe or accept it. Such a person is like a bird with broken wings that cannot fly. This person is also like that; in future lives, they will not be able to reach the good realms of humans and gods. If there are those who can believe in such a Mahayana scripture, even if their original form is coarse and ugly, they will become handsome because of the merit of the scripture. Their majesty, complexion, and strength will increase day by day. They will always be seen with joy by humans and gods, who will respect and love them, and their affection will not be abandoned. Kings, ministers, and family members will respect and believe everything they say. Among my Shravaka disciples, if they want to do the first rare thing, they should widely proclaim such a Mahayana scripture to the world. Good man, just as the power of mist and dew, although it wants to stay, does not exceed the sunrise. Once the sun rises, it disappears without a trace. Good man, the evil karma of these beings is also like that. Its power in the world does not exceed seeing the day of Great Nirvana. Once this sun rises, it can eliminate all evil karma.' Also, the Lotus Sutra says, 'If the Buddha is in the world'
若滅度后。其有誹謗如斯經典。見有讀誦書持經者。輕賤憎嫉而懷結恨。此人罪報汝今復聽。其人命終入阿鼻獄。具足一劫劫盡更生。如是展轉至無數劫。從地獄出當墮畜生。于無數劫如恒河沙。生輒聾啞諸根不具。告舍利弗。謗斯經者。若說其罪窮劫不盡頌曰。
朝聞誠有悅 夕死固無憂 空見尋青簡 詎是滌玄流 灑血良難訪 焚軀豈易求 浮涼泛層液 飛景燭重幽 群鴻啟將慶 一鳥革前修 始怡披寶篋 終然亂法舟 八藏微難識 三祇未可休 自非懲心垢 何得會真如
敬僧篇第三(此有三緣)述意緣順益緣違損緣
述意緣第一
夫論僧寶者。謂禁戒守真。威儀出俗。圖方外以發心。棄世間而立法。官榮無以動其意。親屬莫能累其想。弘道以報四恩。育德以資三有。高越人天。重逾金玉。稱為僧也。是知僧寶利益不可稱紀。故經曰。縱有持戒破戒若長若幼。皆須深敬。不得輕慢。若違斯旨交獲重罪。如釋迦佛等。是真佛寶。金口所說。理行教果。是真法寶。得果沙門。是真僧寶。致令一瞻一禮萬累冰消。一讚一稱。千災霧卷。自惟薄福不逢正化。賴蒙遺蹟。幸承餘蔭。金檀銅素漆纻丹青。影象聖容。名為佛寶。紙絹竹帛。書寫玄言。名為法寶。剃髮染
【現代漢語翻譯】 現代漢語譯本 若滅度后，如果有人誹謗這樣的經典，看到有人讀誦、書寫、受持經典，就輕視、憎恨、嫉妒，心懷怨恨，這個人所受的罪報，你們現在再聽清楚：這個人命終之後會墮入阿鼻地獄（Avici hell），在地獄裡待滿一劫，劫數結束后又會再次出生，這樣輾轉到無數劫。從地獄出來后，會墮落為畜生，在無數劫的時間裡，像恒河沙一樣，每次出生都是聾啞，並且六根不全。告訴舍利弗（Sariputra），誹謗這部經典的罪過，即使說盡一劫也說不完。偈頌說： 早上聽到真理，內心喜悅，即使晚上死去也沒有什麼可憂慮的。 只是空洞地閱讀書本，怎麼能洗滌玄妙的真理呢？ 用血來書寫經典很難尋訪，焚燒身體來求法又怎麼容易做到？ 清涼的佛法像水一樣滋潤萬物，智慧的光芒照亮重重幽暗。 眾多大雁（比喻僧眾）將要開啟吉祥的未來，一隻鳥（比喻個人）革新過去的修行。 開始時歡喜地打開寶貴的經書，最終卻擾亂了佛法的航船。 佛法的八藏（Eightfold Treasury）微妙難懂，三大阿僧祇劫（three asankhyeya kalpas）的修行也不能停止。 如果不是爲了消除心中的污垢，怎麼能夠領會真如（Tathata）的境界呢？ 敬僧篇第三（這裡有三種因緣）：敘述意義的因緣，順益的因緣，違損的因緣。 敘述意義的因緣第一 談論僧寶，是指那些嚴守戒律、保持真誠、威儀出衆、超脫世俗的人。他們爲了追求方外之境而發心，爲了建立佛法而捨棄世間。官位和榮耀無法動搖他們的意志，親屬也無法牽累他們的思想。他們弘揚佛法以報答四重恩情（父母恩、眾生恩、國王恩、三寶恩），培育德行以資助三有（欲有、色有、無色有）。他們的地位超越人天，他們的價值超過金玉，所以被稱為僧。由此可知，僧寶的利益是無法估量的。所以經典上說，即使是持戒或破戒，年長或年幼的僧人，都必須深深地尊敬，不能輕視怠慢。如果違背這個旨意，就會招致嚴重的罪過。就像釋迦牟尼佛（Sakyamuni Buddha）等，是真正的佛寶。佛的金口所說出的理、行、教、果，是真正的法寶。證得果位的沙門（Sramana），是真正的僧寶。能夠讓人一次瞻仰、一次禮拜，就能消除無數的罪業；一次讚歎、一次稱頌，就能使千災萬禍像霧一樣消散。我自認為福報淺薄，沒有遇到佛的正法教化，幸好還能依靠佛的遺蹟，承蒙佛的餘蔭。用金檀、銅、素漆、纻絲、丹青等材料繪製佛像，稱為佛寶。用紙、絹、竹簡、布帛等材料書寫玄妙的佛法，稱為法寶。剃除頭髮，染 English version If, after my extinction, there are those who slander such a Sutra, and upon seeing those who read, recite, write, and uphold this Sutra, they belittle, hate, and are jealous, harboring resentment, then listen now to the retribution for this person's sins: After this person's life ends, they will fall into the Avici hell (Avici hell), remaining there for a full kalpa (aeon). When the kalpa is exhausted, they will be reborn again, and so on, revolving through countless kalpas. Emerging from hell, they will fall into the animal realm, and for countless kalpas, as numerous as the sands of the Ganges River, each birth will be deaf and mute, with incomplete faculties. Tell Sariputra (Sariputra), the sins of slandering this Sutra cannot be exhausted even if described for an entire kalpa. A verse says: Hearing the truth in the morning brings joy, and dying in the evening is without worry. Merely reading books in vain, how can one cleanse the profound stream of truth? Writing scriptures with blood is difficult to find, and burning the body to seek the Dharma is not easily achieved. The coolness of the Dharma pervades like water, nourishing all things; the light of wisdom illuminates layers of darkness. A flock of geese (metaphor for the Sangha) will usher in an auspicious future; a single bird (metaphor for an individual) reforms past practices. Beginning with joy in opening the precious scriptures, ending in disrupting the ship of Dharma. The Eightfold Treasury (Eightfold Treasury) of the Dharma is subtle and difficult to understand; the practice of three asankhyeya kalpas (three asankhyeya kalpas) cannot cease. If not for eliminating the defilements of the mind, how can one realize the realm of Suchness (Tathata)? Chapter Three on Reverence for the Sangha (here are three causes): the cause of explaining the meaning, the cause of beneficial accord, and the cause of detrimental violation. The First Cause of Explaining the Meaning When discussing the Sangha Jewel, it refers to those who strictly observe the precepts, maintain sincerity, possess dignified conduct, and transcend the mundane. They aspire to the realm beyond the mundane and abandon the world to establish the Dharma. Official positions and glory cannot sway their will, and relatives cannot burden their thoughts. They propagate the Dharma to repay the four debts of gratitude (gratitude to parents, sentient beings, the king, and the Three Jewels), and cultivate virtue to benefit the three realms of existence (the desire realm, the form realm, and the formless realm). Their status surpasses humans and gods, and their value exceeds gold and jade, hence they are called Sangha. From this, it is known that the benefits of the Sangha Jewel are immeasurable. Therefore, the Sutra says that even monks who uphold or break the precepts, whether old or young, must be deeply respected and not belittled or slighted. If one violates this principle, they will incur severe sins. Like Sakyamuni Buddha (Sakyamuni Buddha), etc., is the true Buddha Jewel. The principles, practices, teachings, and fruits spoken from the Buddha's golden mouth are the true Dharma Jewel. Sramanas (Sramana) who have attained the fruit are the true Sangha Jewel. Being able to eliminate countless sins with one glance and one prostration; and dispel thousands of disasters like mist with one praise and one commendation. I consider myself to have shallow blessings, not having encountered the Buddha's true Dharma teachings, but fortunately, I can rely on the Buddha's relics and receive the Buddha's remaining blessings. Using materials such as gold sandalwood, copper, plain lacquer, ramie silk, and cinnabar to paint images of the holy countenance is called the Buddha Jewel. Using materials such as paper, silk, bamboo slips, and cloth to write profound Dharma words is called the Dharma Jewel. Shaving the head, dyeing
【English Translation】 English version If, after my extinction, there are those who slander such a Sutra, and upon seeing those who read, recite, write, and uphold this Sutra, they belittle, hate, and are jealous, harboring resentment, then listen now to the retribution for this person's sins: After this person's life ends, they will fall into the Avici hell (Avici hell), remaining there for a full kalpa (aeon). When the kalpa is exhausted, they will be reborn again, and so on, revolving through countless kalpas. Emerging from hell, they will fall into the animal realm, and for countless kalpas, as numerous as the sands of the Ganges River, each birth will be deaf and mute, with incomplete faculties. Tell Sariputra (Sariputra), the sins of slandering this Sutra cannot be exhausted even if described for an entire kalpa. A verse says: 'Hearing the truth in the morning brings joy, and dying in the evening is without worry.' 'Merely reading books in vain, how can one cleanse the profound stream of truth?' 'Writing scriptures with blood is difficult to find, and burning the body to seek the Dharma is not easily achieved.' 'The coolness of the Dharma pervades like water, nourishing all things; the light of wisdom illuminates layers of darkness.' 'A flock of geese (metaphor for the Sangha) will usher in an auspicious future; a single bird (metaphor for an individual) reforms past practices.' 'Beginning with joy in opening the precious scriptures, ending in disrupting the ship of Dharma.' 'The Eightfold Treasury (Eightfold Treasury) of the Dharma is subtle and difficult to understand; the practice of three asankhyeya kalpas (three asankhyeya kalpas) cannot cease.' 'If not for eliminating the defilements of the mind, how can one realize the realm of Suchness (Tathata)?' Chapter Three on Reverence for the Sangha (here are three causes): the cause of explaining the meaning, the cause of beneficial accord, and the cause of detrimental violation. The First Cause of Explaining the Meaning When discussing the Sangha Jewel, it refers to those who strictly observe the precepts, maintain sincerity, possess dignified conduct, and transcend the mundane. They aspire to the realm beyond the mundane and abandon the world to establish the Dharma. Official positions and glory cannot sway their will, and relatives cannot burden their thoughts. They propagate the Dharma to repay the four debts of gratitude (gratitude to parents, sentient beings, the king, and the Three Jewels), and cultivate virtue to benefit the three realms of existence (the desire realm, the form realm, and the formless realm). Their status surpasses humans and gods, and their value exceeds gold and jade, hence they are called Sangha. From this, it is known that the benefits of the Sangha Jewel are immeasurable. Therefore, the Sutra says that even monks who uphold or break the precepts, whether old or young, must be deeply respected and not belittled or slighted. If one violates this principle, they will incur severe sins. Like Sakyamuni Buddha (Sakyamuni Buddha), etc., is the true Buddha Jewel. The principles, practices, teachings, and fruits spoken from the Buddha's golden mouth are the true Dharma Jewel. Sramanas (Sramana) who have attained the fruit are the true Sangha Jewel. Being able to eliminate countless sins with one glance and one prostration; and dispel thousands of disasters like mist with one praise and one commendation. I consider myself to have shallow blessings, not having encountered the Buddha's true Dharma teachings, but fortunately, I can rely on the Buddha's relics and receive the Buddha's remaining blessings. Using materials such as gold sandalwood, copper, plain lacquer, ramie silk, and cinnabar to paint images of the holy countenance is called the Buddha Jewel. Using materials such as paper, silk, bamboo slips, and cloth to write profound Dharma words is called the Dharma Jewel. Shaving the head, dyeing
衣。執持應器。名為僧寶。此之三種體相雖假。用表真容。敬之永絕長流。蔑之常招苦報。如木非親母。禮則響逸十齡。凡非聖僧。敬則光逾萬代。是知斯風已扇遐邇共遵。冥資含識神功岡測。儻有所虧獲罪彌大。既許出家。理宜革俗。且如禮云。介者不拜。為失豈同。去俗之人。身被忍鎧。屈節白衣。理所不可。三寶既同。義須齊敬。不可偏遵佛法頓棄僧尼。故法不自弘。弘之在人。人能弘道。故須齊敬也。
順益緣第二
如梵網經云。出家人法。不合禮拜國王父母六親。亦不敬事鬼神。
又涅槃經云。出家人不禮敬在家人。
又四分律云。佛令諸比丘長幼相次禮拜。不應禮拜一切白衣。
又佛本行經云。輸頭檀王與諸眷屬百官。次第禮佛已。佛言。王今可禮優波離比丘等諸比丘。王聞佛教即從座起。頂禮五百比丘。新出家者次第而禮。
又薩遮尼干經云。若謗聲聞辟支佛法及大乘法。毀呰留難者。犯根本罪(今僧依大小乘經不拜君親是本佛教今乃令禮交違佛教使拜跪俗人即不信佛語故犯根本罪)。又順正理論云。諸天神眾。不敢希求受五戒者禮。如國君主。亦不求比丘禮拜。以懼損功德及壽命故。
又涅槃經云。佛告迦葉。若有建立護持正法。如是之人。應從啟請。
【現代漢語翻譯】 現代漢語譯本：袈裟和所持的缽，被稱為僧寶（Sangha-ratna，佛教三寶之一，指出家僧團）。這三種（佛、法、僧）的形相雖然是假借的，卻用來表達真實的容貌。尊敬它們，就能永遠斷絕長久的苦難；輕視它們，常常會招來痛苦的報應。如同木頭並非親生母親，但行禮就能感應到十年的恩澤。凡夫俗子並非聖僧，但尊敬他們，功德就能超過萬代。由此可知，這種風尚已經傳遍遠近，大家都共同遵守。冥冥之中資助有情眾生，其神妙的功用難以測度。如果有所虧損，所獲罪過就更加巨大。既然允許出家，理應革除世俗的習氣。且如《禮記》所說，身穿鎧甲的人不拜，因為失禮的程度不同。出家之人，身披忍辱的鎧甲，屈身禮拜在家人，道理上是不可以的。佛、法、僧三寶既然相同，道義上就應當一齊尊敬，不可偏重佛法而完全拋棄僧尼。所以佛法不能自己弘揚，弘揚佛法在於人。人能夠弘揚佛道，所以必須一齊尊敬。
順益緣第二
如《梵網經》（Brahmajala Sutra）所說，出家人的規矩，不應該禮拜國王、父母、六親，也不應該敬奉鬼神。
又《涅槃經》（Nirvana Sutra）所說，出家人不禮敬在家人。
又《四分律》（Dharmaguptaka Vinaya）所說，佛陀命令各位比丘（bhiksu，出家男子）按照年齡大小依次禮拜，不應該禮拜一切白衣（在家之人）。
又《佛本行經》（Buddha's Deeds Sutra）所說，凈飯王（Suddhodana，釋迦牟尼佛的父親）與各位眷屬百官，依次禮拜佛陀之後，佛陀說：『大王現在可以禮拜優波離比丘（Upali bhiksu）等各位比丘。』國王聽聞佛陀的教誨，立即從座位上起身，頂禮五百位比丘，新出家的人依次接受禮拜。
又《薩遮尼干經》（Satya Nigantha Sutra）所說，如果誹謗聲聞（sravaka，聽聞佛陀教誨而證悟的修行者）、辟支佛（pratyekabuddha，獨自證悟的修行者）法以及大乘佛法，譭謗阻撓他人修行，就犯了根本罪（現在僧人依據大小乘經典不拜君王父母是佛陀的本意，現在卻命令僧人禮拜跪拜俗人，就是不相信佛陀的話，所以犯了根本罪）。又《順正理論》（Nyayanusara-sastra）所說，諸天神眾，都不敢希望接受受持五戒者（upasaka/upasika，在家男女居士）的禮拜。如同國君，也不要求比丘禮拜，因為害怕損減功德和壽命。
又《涅槃經》（Nirvana Sutra）所說，佛陀告訴迦葉（Kasyapa，佛陀的弟子）：『如果有人建立護持正法，這樣的人，應當向他請教。』
【English Translation】 English version: The kasaya (monk's robe) and the alms bowl held, are called the Sangha-ratna (the Jewel of the Sangha, one of the Three Jewels of Buddhism, referring to the monastic community). Although these three (Buddha, Dharma, Sangha) forms are provisional, they are used to represent the true appearance. Respecting them will forever cut off long-lasting suffering; despising them will often invite painful retribution. Just as wood is not one's own mother, but paying respects to it will resonate with ten years of grace. Ordinary people are not holy monks, but respecting them will bring merit surpassing myriad generations. Thus, this custom has spread far and wide, and everyone commonly follows it. It secretly aids sentient beings, and its miraculous function is immeasurable. If there is any deficiency, the sin incurred will be even greater. Since one is allowed to renounce the world, one should reform worldly habits. Moreover, as the Book of Rites says, those wearing armor do not bow, because the degree of impropriety is different. Those who have renounced the world wear the armor of forbearance, and it is unreasonable to bow to laypeople. Since the Three Jewels (Buddha, Dharma, Sangha) are the same, they should be equally respected. One should not favor the Buddha and Dharma while completely abandoning the Sangha. Therefore, the Dharma cannot propagate itself; its propagation depends on people. People can propagate the Way, so they must be equally respected.
Chapter Two: Beneficial Conditions
As the Brahmajala Sutra (Brahmajala Sutra) says, the rules for renunciants are that they should not bow to kings, parents, or relatives, nor should they venerate ghosts or spirits.
Also, the Nirvana Sutra (Nirvana Sutra) says that renunciants do not pay respects to laypeople.
Also, the Dharmaguptaka Vinaya (Dharmaguptaka Vinaya) says that the Buddha ordered all bhiksus (ordained monks) to bow to each other in order of seniority, and should not bow to any laypeople.
Also, the Buddha's Deeds Sutra (Buddha's Deeds Sutra) says that after King Suddhodana (Suddhodana, father of Sakyamuni Buddha) and his relatives and officials had bowed to the Buddha in order, the Buddha said, 'O King, now you may bow to Upali bhiksu (Upali bhiksu) and the other bhiksus.' Upon hearing the Buddha's teaching, the king immediately rose from his seat and prostrated himself before the five hundred bhiksus, with the newly ordained ones receiving the bows in order.
Also, the Satya Nigantha Sutra (Satya Nigantha Sutra) says that if one slanders the Sravaka (sravaka, disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddha (pratyekabuddha, those who attain enlightenment on their own) Dharma, or the Mahayana Dharma, and obstructs others from practicing, one commits a fundamental offense (now monks do not bow to kings and parents according to the Hinayana and Mahayana sutras, which is the Buddha's original intention, but now ordering monks to bow and kneel to laypeople is not believing the Buddha's words, so it is a fundamental offense). Also, the Nyayanusara-sastra (Nyayanusara-sastra) says that the gods and spirits do not dare to hope to receive the bows of those who have taken the five precepts (upasaka/upasika, lay male and female devotees). Just as a king does not ask bhiksus to bow, for fear of diminishing their merit and lifespan.
Also, the Nirvana Sutra (Nirvana Sutra) says that the Buddha told Kasyapa (Kasyapa, a disciple of the Buddha), 'If there are those who establish and uphold the True Dharma, one should ask them for guidance.'
當捨身命而供養之。如我於是大乘經說。
有知法者 若老若少 故應供養 恭敬禮拜 猶如事火 婆羅門等 有知法者 若老若少 故應供養 恭敬禮拜 亦如諸天 奉事帝釋
迦葉白佛言。若有長宿護持禁戒。從年少邊咨受未聞。云何是人當禮敬不。若當禮敬。是則不名為持戒也。若是年少護持禁戒。從諸宿舊破戒人邊。咨受未聞復應禮不。若出家人從在家人。咨受未聞。復當禮不。然出家人不應禮敬在家人也。然佛法中年少幼小。應當恭敬耆舊長宿。以是長宿先受具戒成就威儀。是故應當供養恭敬。
又中阿含經云。云何知人勝如。謂比丘知有二種人有信有不信。若信者勝。不信者為不如也。謂信人復有二種。有數往見比丘。有不數往見比丘。若數往見比丘者勝。不數往見比丘者為不如也。謂數往見比丘人復有二種。有禮敬比丘。有不禮敬比丘。若禮敬比丘者勝。不禮敬比丘者為不如也。謂禮敬比丘人復有二種。有問經有不問經。若問經者勝。不問經者為不如也。
又舊雜譬喻經云。昔有國王出遊。每見沙門輒下車禮。道人言。大王。止不得下車。王言。我上不下。所以言上不下者。今我為道人作禮。壽終已后當生天上。是故言上不下也。
又善見律云。
【現代漢語翻譯】 現代漢語譯本：應當捨棄身命來供養他們。正如我在大乘經典中所說：
有通曉佛法的人，無論是年老還是年少，都應當供養、恭敬禮拜，就像婆羅門侍奉火一樣。 有通曉佛法的人，無論是年老還是年少，都應當供養、恭敬禮拜，也像諸天侍奉帝釋（Indra，天神之王）一樣。
迦葉（Kasyapa，佛陀的弟子）問佛說：『如果有年長的、持守戒律的人，向年輕的人請教未曾聽聞的佛法，那麼這個人應當禮敬年輕的人嗎？如果應當禮敬，那麼就不算是持戒了。如果年輕的人持守戒律，向年老的、破戒的人請教未曾聽聞的佛法，又應當禮敬他們嗎？如果出家人向在家人請教未曾聽聞的佛法，又應當禮敬他們嗎？按理說，出家人不應該禮敬在家人。然而在佛法中，年輕幼小的人，應當恭敬年長的人，因為這些年長的人先受具足戒，成就威儀，所以應當供養恭敬。』
又《中阿含經》中說：『如何知道一個人是勝過他人呢？譬如比丘知道有兩種人，有信仰的人和沒有信仰的人，有信仰的人勝過沒有信仰的人。有信仰的人又有兩種，有經常去拜訪比丘的人和不經常去拜訪比丘的人，經常去拜訪比丘的人勝過不經常去拜訪比丘的人。經常去拜訪比丘的人又有兩種，有禮敬比丘的人和不禮敬比丘的人，禮敬比丘的人勝過不禮敬比丘的人。禮敬比丘的人又有兩種，有請問佛經的人和不請問佛經的人，請問佛經的人勝過不請問佛經的人。』
又《舊雜譬喻經》中說：『過去有位國王出遊，每次見到沙門（Sramana，出家修行者）就下車行禮。道人說：『大王，請不要下車。』國王說：『我這是「上不下」。』之所以說「上不下」，是因為我現在為道人作禮，壽命終結之後將往生天上，所以說是「上不下」。』
又《善見律》中說：
【English Translation】 English version: One should sacrifice one's life to make offerings to them. As I have said in the Great Vehicle Sutra:
Those who know the Dharma, whether old or young, should be offered to, respected, and bowed to, just as Brahmins serve fire. Those who know the Dharma, whether old or young, should be offered to, respected, and bowed to, just as the gods serve Indra (帝釋, the king of the gods).
Kasyapa (迦葉, a disciple of the Buddha) said to the Buddha: 'If an elder who upholds the precepts consults a younger person about something he has not heard, should that person pay respects to the younger person? If he should pay respects, then he is not considered to be upholding the precepts. If a younger person upholds the precepts and consults an elder who has broken the precepts about something he has not heard, should he pay respects to them? If a renunciant consults a layperson about something he has not heard, should he pay respects to them? It is said that renunciants should not pay respects to laypersons. However, in the Buddha's Dharma, the young should respect the elders, because these elders have received the full precepts and have achieved dignified conduct, therefore they should be offered to and respected.'
Also, the Madhyama Agama Sutra says: 'How do you know that one person is superior to another? For example, a Bhiksu (比丘, a Buddhist monk) knows that there are two kinds of people, those who have faith and those who do not have faith. Those who have faith are superior to those who do not have faith. Among those who have faith, there are two kinds, those who frequently visit Bhiksus and those who do not frequently visit Bhiksus. Those who frequently visit Bhiksus are superior to those who do not frequently visit Bhiksus. Among those who frequently visit Bhiksus, there are two kinds, those who pay respects to Bhiksus and those who do not pay respects to Bhiksus. Those who pay respects to Bhiksus are superior to those who do not pay respects to Bhiksus. Among those who pay respects to Bhiksus, there are two kinds, those who ask about the Sutras and those who do not ask about the Sutras. Those who ask about the Sutras are superior to those who do not ask about the Sutras.'
Also, the Old Miscellaneous Parable Sutra says: 'In the past, there was a king who went on a tour. Every time he saw a Sramana (沙門, a wandering ascetic), he would get out of his chariot and pay respects. The ascetic said: 'Great King, please do not get out of your chariot.' The king said: 'I am going 'up without going down'.' The reason for saying 'up without going down' is that I am now paying respects to the ascetic, and after my life ends, I will be reborn in heaven, so it is said 'up without going down'.'
Also, the Samantapasadika says:
輸頭檀那王禮佛已。白佛言。我今三度禮如來足。一佛初生時阿夷相曰。若在家者應作轉輪聖王。若出家學道必得成佛。是時地為震動。我見神力即為作禮。第二我出遊戲有耕田人。菩薩在閻浮樹下。日時已晡樹影停住不移。覆菩薩身。我見神力即為作禮。第三今迎佛至國。佛升虛空作十八變。如伏外道神力無畏。即為作禮。
又中阿含經云。爾時世尊告諸比丘。過去世時釋提桓因。每入園觀。時敕御者。令嚴駕千馬之車。嚴駕已竟唯王知時。時天帝釋即下常勝殿。東向合掌禮佛。爾時御者見則心驚毛豎。馬鞭落地。帝釋見已即說偈言。
鬼汝何憂怖 馬鞭落於地
御者說偈白帝釋言。
見王天帝釋 為舍脂之夫 所以生恐怖 馬鞭落地者 常見天帝釋 一切諸大地 人天大小王 及四護世主 三十三天眾 悉皆恭敬禮 何處更有尊 尊于帝釋者 而今正東向 合掌脩敬禮
爾時帝釋說偈答言。
我實於一切 世間大小王 及四護世主 三十三天眾 最為其尊主 故悉來恭敬 而復有世間 隨順等正覺 名號滿大師 故我稽首禮
御者復白言。
是必世間勝 故使天王釋 恭敬而合掌 東向稽首禮 我今亦當禮
【現代漢語翻譯】 現代漢語譯本 輸頭檀那王（Suddhodana-raja，凈飯王）禮佛完畢，稟告佛陀說：『我如今三次禮拜如來的足。第一次是佛陀初生時，阿夷相（Asita，阿私陀仙人）預言說：『如果在家，應當成為轉輪聖王（cakravarti-raja，統一世界的君王）；如果出家修道，必定能夠成佛。』當時大地為之震動，我見到這種神力，就向您作禮。 第二次是我出遊時，看見有耕田人，菩薩（Bodhisattva）在閻浮樹（Jambudvipa，印度次大陸）下。時間已是傍晚，但樹影停住不動，覆蓋在菩薩身上。我見到這種神力，就向您作禮。 第三次是今天迎接佛陀來到國都，佛陀升上天空，示現十八種變化，如同降伏外道，神力無畏。因此我向您作禮。』 《中阿含經》中記載，當時世尊（Bhagavan，佛陀）告訴諸位比丘（bhikkhu，出家修行者）：過去世時，釋提桓因（Śakra-devānām-indra，帝釋天）每次進入花園遊玩，都會命令御者，準備好由一千匹馬拉的車。準備完畢后，只有帝釋天知道出發的時間。當時，天帝釋（Devānām-indra，眾神之王）會從常勝殿下來，面向東方，合掌禮佛。當時，御者見到這種情景，內心驚恐，毛髮豎立，馬鞭掉落在地。帝釋天見到后，就說了這首偈頌： 『鬼啊，你為何如此憂愁恐懼，以至於馬鞭都掉落在地？』 御者用偈頌回答帝釋天說： 『我看見天王帝釋，作為舍脂（Śacī，帝釋天的妻子）的丈夫，所以才會感到恐懼，以至於馬鞭掉落在地。 我經常看見天帝釋，統領著一切大地，包括人天的大小國王，以及四位護世主（Lokapala，四大天王），還有三十三天（Trāyastriṃśa，欲界六天之一）的大眾，都對您恭敬禮拜。 哪裡還有比帝釋天更尊貴的呢？而您現在卻面向東方，合掌恭敬地禮拜。』 當時，帝釋天用偈頌回答說： 『我的確在一切世間，包括大小國王，以及四位護世主，還有三十三天的大眾之中，最為尊貴，所以他們都來恭敬我。 但是，世間還有一位隨順真理，證得正等覺（samyak-saṃbuddha，完全覺悟）的，名號圓滿的大師（Buddha，佛陀），所以我稽首禮拜。』 御者又稟告說： 『這位必定是世間最殊勝的，所以才使得天王帝釋，恭敬地合掌，面向東方稽首禮拜。 我現在也應當禮拜。』
【English Translation】 English version Suddhodana-raja (Śuddhodana-raja, King Suddhodana), having paid homage to the Buddha, reported to the Buddha, 'I have now bowed to the feet of the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) three times. The first time was when the Buddha was first born, Asita (Asita, a sage) prophesied: 'If he remains at home, he should become a Chakravarti-raja (cakravarti-raja, a universal monarch); if he leaves home to practice the Dharma, he will surely become a Buddha.' At that time, the earth shook, and seeing this divine power, I paid homage to you. The second time was when I went out for a stroll and saw a farmer, and the Bodhisattva (Bodhisattva, an enlightened being) was under the Jambudvipa tree (Jambudvipa, the Indian subcontinent). It was already evening, but the shadow of the tree remained still and covered the Bodhisattva. Seeing this divine power, I paid homage to you. The third time is today, welcoming the Buddha to the capital. The Buddha ascended into the sky and manifested eighteen transformations, like subduing the heretics, with fearless divine power. Therefore, I pay homage to you.' The Madhyama-āgama Sutra (Madhyama-āgama Sutra, Middle Length Discourses) records that at that time, the Bhagavan (Bhagavan, 'Blessed One', an epithet of the Buddha) told the bhikkhus (bhikkhu, monks): In the past, whenever Śakra-devānām-indra (Śakra-devānām-indra, Indra, the lord of the gods) entered the garden for a stroll, he would order the charioteer to prepare a chariot drawn by a thousand horses. After the preparation was complete, only Indra knew the time to depart. At that time, Devānām-indra (Devānām-indra, lord of the gods) would descend from the Palace of Constant Victory, face east, and join his palms to pay homage to the Buddha. When the charioteer saw this scene, his heart was filled with fear, his hair stood on end, and the horse whip fell to the ground. Seeing this, Indra spoke this verse: 'Ghost, why are you so worried and afraid that the horse whip has fallen to the ground?' The charioteer replied to Indra with a verse: 'I see King Indra, as the husband of Śacī (Śacī, Indra's wife), so I am afraid, and that is why the horse whip has fallen to the ground. I often see King Indra, ruling over all the lands, including the great and small kings of humans and gods, as well as the four Lokapalas (Lokapala, the Four Heavenly Kings), and the assembly of the Thirty-three Heavens (Trāyastriṃśa, one of the six heavens of the desire realm), all respectfully bowing to you. Where is there anyone more venerable than Indra? But now you are facing east, joining your palms and respectfully paying homage.' At that time, Indra replied with a verse: 'Indeed, among all the worlds, including the great and small kings, as well as the four Lokapalas, and the assembly of the Thirty-three Heavens, I am the most venerable, so they all come to respect me. However, there is still one in the world who follows the truth and attains perfect enlightenment (samyak-saṃbuddha, complete enlightenment), a master (Buddha, the awakened one) whose name is complete, so I bow my head in homage.' The charioteer then reported: 'This must be the most supreme being in the world, so he causes King Indra to respectfully join his palms and bow his head in homage facing east. I should also pay homage now.'
天王所禮者
佛告諸比丘。彼天帝釋為自在王。尚恭敬佛。汝等比丘出家學道。亦應如是恭敬于佛。彼天帝釋舍脂之夫。敬禮法僧亦復讚歎。禮法僧者。汝等已能正信出家學道。亦當如是敬禮法僧。當復讚歎禮法僧者。
爾時帝釋從常勝殿來下。周向諸方合掌恭敬。時御者見天帝釋。從殿來下住于中庭。周向諸方合掌恭敬。見已驚怖馬鞭復落地。而說偈言。
何故憍尸迦 故重於非家 為我說其義 飢渴愿欲聞
時天帝釋說偈答言。
我正恭敬彼 能出非家者 自在游諸方 不計其行止 城邑國土色 不能累其心 不畜資生具 一往無慾定 往則無所求 唯無為為樂 言則定善言 不言則寂定 諸天阿修羅 各各共相違 人間自共諍 相違亦如是 唯有出家者 于諸諍無諍 於一切眾生 放舍于刀杖 于財離財色 不醉亦不荒 遠離一切惡 是故敬禮彼
是時御者復說偈言。
天王之所敬 是必世間勝 故我從今日 當禮出家人
又阿育王經云。昔阿恕伽王見一七歲沙彌。將至屏處而為作禮。語沙彌言。莫向人道我禮汝。時沙彌前有一澡瓶。沙彌即入其中。從澡瓶中復還來出。而語言。王慎莫向人道沙彌
【現代漢語翻譯】 現代漢語譯本 天王所禮敬的人
佛陀告訴眾比丘：『彼天帝釋（Śakra devānām Indra，眾神之王）作為自在之王，尚且恭敬佛陀。你們這些出家修道的比丘，也應當如此恭敬佛陀。彼天帝釋，舍脂（Śacī）的丈夫，敬禮佛法僧三寶，並且讚歎。禮敬佛法僧三寶的人，你們既然已經能夠以正信出家修道，也應當如此敬禮佛法僧三寶，並且讚歎禮敬佛法僧三寶的人。』
當時，帝釋天從常勝殿下來，面向四方合掌恭敬。這時，御者看見天帝釋從殿下來到中庭，面向四方合掌恭敬，見后驚恐，馬鞭都掉在了地上，於是說偈語：
『為何憍尸迦（Kauśika，帝釋天的別名）如此看重出家之人？為我說說其中的道理，我飢渴地想要聽聞。』
當時，天帝釋用偈語回答說：
『我正是恭敬那些能夠出家之人，他們自在地遊歷四方，不計較其行止。城邑國土的美色，不能夠牽累他們的心。他們不積蓄生活用具，一心向往無慾的禪定。前往某處則無所求，唯以無為為樂。言語則一定是善良之言，不說話時則寂靜安寧。諸天和阿修羅（Asura，一種神道）各自互相違背，人間也互相爭鬥，互相違背也是如此。唯有出家之人，對於各種爭鬥沒有爭執。對於一切眾生，放下刀杖。對於錢財，遠離錢財和美色，不沉醉也不荒唐。遠離一切惡行，因此我敬禮他們。』
這時，御者又說偈語：
『天王所敬重的人，必定是世間最殊勝的人。所以我從今天起，應當禮敬出家人。』
又，《阿育王經》中說：過去阿育王（Aśoka）看見一個七歲的沙彌（Śrāmaṇera，佛教術語，指年齡尚小的出家男子），將他帶到僻靜的地方為他作禮，告訴沙彌說：『不要告訴別人我禮拜你。』當時沙彌面前有一個澡瓶。沙彌就進入其中，從澡瓶中又出來，然後說：『大王要謹慎，不要告訴別人沙彌（的事情）。』
【English Translation】 English version That Which the King of Gods Reveres
The Buddha told the Bhikshus (monks): 'Śakra devānām Indra (the King of Gods), as the King of Freedom, still reveres the Buddha. You Bhikshus who have left home to study the Way should also revere the Buddha in the same way. Śakra, the husband of Śacī, reveres the Dharma (teachings) and the Sangha (community), and also praises them. You who revere the Dharma and the Sangha, since you are already able to leave home to study the Way with right faith, should also revere the Dharma and the Sangha in the same way, and praise those who revere the Dharma and the Sangha.'
At that time, Śakra came down from the Palace of Constant Victory and, facing all directions, joined his palms in reverence. Then, the charioteer saw Śakra coming down from the palace and standing in the courtyard, facing all directions and joining his palms in reverence. Seeing this, he was frightened, and his whip fell to the ground. He then spoke in verse:
'Why does Kauśika (another name for Śakra) value those who have left home so much? Please tell me the reason, I am hungry and thirsty to hear it.'
At that time, Śakra answered in verse:
'I precisely revere those who are able to leave home. They freely travel in all directions, not caring about their comings and goings. The beauty of cities and countries cannot burden their hearts. They do not accumulate possessions for living, and their minds are set on desireless meditation. When they go somewhere, they seek nothing, and take non-action as their joy. Their words are always virtuous, and when they do not speak, they are quiet and peaceful. The Devas (gods) and Asuras (demons) each oppose each other. Humans also fight among themselves, and their opposition is the same. Only those who have left home have no conflict in all conflicts. Towards all beings, they lay down their swords and staffs. Regarding wealth, they are far from money and beauty, neither drunk nor dissolute. They are far from all evil, therefore I revere them.'
At that time, the charioteer spoke in verse again:
'Those whom the King of Gods reveres must be the most excellent in the world. Therefore, from today on, I shall revere those who have left home.'
Also, the Aśoka Sutra says: In the past, King Aśoka saw a seven-year-old Śrāmaṇera (novice monk), and took him to a secluded place to pay him respects, telling the Śrāmaṇera: 'Do not tell anyone that I worship you.' At that time, there was a water jar in front of the Śrāmaṇera. The Śrāmaṇera entered into it, and then came out of the water jar again, and said: 'Your Majesty, be careful, do not tell anyone about the Śrāmaṇera (affair).'
入澡瓶中復還來出。王即語沙彌言。我當現向人說。不復得隱。是以諸經皆云。沙彌雖小亦不可輕。王子雖小亦不可輕。龍子雖小亦不可輕。沙彌雖小能度人。王子雖小能殺人。龍子雖小能興云。由興云故。致雨雷電礔礰感其所小而不可輕也。
又付法藏經云。昔佛涅槃一百年後。有阿育王信敬三寶。常作般遮于瑟大會。王至會日。香湯洗浴著新凈衣。上高樓上四方頂禮。遙請眾僧。聖眾飛來凡二十萬。王之信心深遠難量。見諸沙門若長若幼若凡若聖。皆迎問訊恭敬禮拜。時有一臣名曰夜奢。邪見熾盛無信敬心。見王禮拜而作是言。王甚無智。自屈貴德禮拜童幼。王聞是已。便敕諸臣。各遣推覓自死百獸。人仰一頭。唯使夜奢獨求人首。得已各敕詣市賣之。餘頭悉售。夜奢人頭見者惡賤都無買者。數日欲臭。眾人見已咸共罵辱。而語之言。汝今非是旃陀羅人夜叉羅剎。云何乃捉死人頭賣。夜奢爾時被罵辱已。來詣王所白王言。臣賣人頭反被罵辱。尚無慾見況有買者。王復語言。若無買者但當虛與。夜奢受教重赍入市。唱告眾人。無錢買者今當虛與。市人聞已重加罵辱。無肯取者。夜奢慚愧還至王所。合掌白王。此頭難售虛與不取。反被罵辱。況有買者。王問夜奢。何物最貴。夜奢答王。人最為貴。王言。若貴何
【現代漢語翻譯】 現代漢語譯本： 進入澡瓶中又能再出來。國王就對沙彌說：『我應當把這件事告訴人們，不能再隱瞞了。』因此，各種經典都說：『沙彌雖然年幼，也不可輕視；王子雖然年幼，也不可輕視；龍子雖然年幼，也不可輕視。』沙彌雖然年幼，能度化人；王子雖然年幼，能殺人；龍子雖然年幼，能興云。因為能興云的緣故，才會有雨、雷、電、冰雹，這是因為他們雖然弱小，卻不可輕視啊。
《付法藏經》又說：過去佛陀涅槃一百年後，有阿育王（Ayu Wang，印度孔雀王朝的國王）信奉尊敬三寶（Sanbao，佛教中的佛、法、僧），經常舉辦般遮于瑟大會（Banzhe Yuse Dahui，一種佛教儀式）。國王到大會之日，用香湯沐浴，穿上乾淨的新衣服，登上高樓，向四方頂禮，遙請眾僧。聖眾飛來，總共有二十萬。國王的信心深遠，難以衡量。見到各位沙門（Shamen，佛教出家人的通稱），不論年長年幼，不論是凡人還是聖人，都迎接問候，恭敬禮拜。當時有一位大臣名叫夜奢（Yeshe，人名），邪見熾盛，沒有信敬之心。見到國王禮拜，就說：『國王真是沒有智慧，自己降低高貴的身份，禮拜童幼。』國王聽到這些話，就命令各位大臣，各自去尋找自然死亡的各種野獸的頭，每人仰著拿一個頭。唯獨命令夜奢去尋找人頭。找到后，各自命令到市場上去賣。其餘的頭都賣掉了，夜奢的人頭，人們見了都厭惡鄙視，沒有人買。過了幾天，人頭快要腐爛發臭了，人們見了都一起謾罵侮辱他，說：『你現在不是旃陀羅人（Zhan Tuoluo Ren，印度種姓制度中的賤民）就是夜叉羅剎（Yasha Luosha，惡鬼），怎麼會拿著死人頭來賣？』夜奢當時被謾罵侮辱后，來到國王那裡稟告說：『臣去賣人頭，反而被謾罵侮辱，尚且沒有人想看，更何況是買呢？』國王又說：『如果沒有人買，就白送給他們。』夜奢接受命令，重新拿著人頭到市場上去，大聲告訴眾人：『沒有錢買的，現在就白送給你們。』市場里的人聽了，更加謾罵侮辱他，沒有人肯要。夜奢慚愧地回到國王那裡，合掌稟告國王說：『這人頭很難賣掉，白送給他們也不要，反而被謾罵侮辱，更何況是買呢？』國王問夜奢：『什麼東西最貴重？』夜奢回答國王說：『人最為貴重。』國王說：『如果貴重，為什麼……』
【English Translation】 English version: He enters the bathing bottle and then comes out again. The king then said to the Shami (Śrāmaṇera, a novice monk): 'I should tell people about this, and I can no longer hide it.' Therefore, all the sutras say: 'Although the Shami is young, he should not be underestimated; although the prince is young, he should not be underestimated; although the dragon prince is young, he should not be underestimated.' Although the Shami is young, he can save people; although the prince is young, he can kill people; although the dragon prince is young, he can cause clouds to rise. Because of causing clouds to rise, there will be rain, thunder, lightning, and hail. This is because although they are small, they should not be underestimated.
Furthermore, the Fu Fa Zang Jing (Record of the Transmission of the Dharma) says: In the past, one hundred years after the Buddha's Nirvana, there was King Ashoka (Ayu Wang, an Indian king of the Maurya Dynasty) who believed in and respected the Three Jewels (Sanbao, the Buddha, the Dharma, and the Sangha in Buddhism). He often held the Banzhe Yuse Dahui (Pañca-varṣika-pariṣad, a Buddhist ceremony). On the day of the assembly, the king bathed in fragrant water, put on clean new clothes, ascended a high building, bowed in the four directions, and remotely invited the Sangha. The holy assembly flew in, totaling 200,000. The king's faith was profound and immeasurable. Seeing all the Shamen (Śrāmaṇas, Buddhist monks), whether old or young, whether ordinary or holy, he greeted them with respect and bowed to them. At that time, there was a minister named Yeshe (Yaśas, a personal name), whose heretical views were rampant and who had no faith or respect. Seeing the king bowing, he said: 'The king is truly unwise, lowering his noble status to bow to children.' When the king heard these words, he ordered all the ministers to each seek out the heads of various wild animals that had died naturally, each holding one head up. He ordered only Yeshe to seek out a human head. After finding them, he ordered each to go to the market to sell them. All the other heads were sold, but Yeshe's human head was despised and hated by the people, and no one would buy it. After a few days, the head was about to rot and stink, and the people, seeing it, all cursed and insulted him, saying: 'You are now either a Zhan Tuoluo Ren (Caṇḍāla, an untouchable in the Indian caste system) or a Yasha Luosha (Yakṣa-Rākṣasa, a demon), how can you be holding a dead human head to sell?' Yeshe, having been cursed and insulted, came to the king and reported: 'Your minister went to sell a human head, but was cursed and insulted instead. No one even wants to look at it, let alone buy it!' The king then said: 'If no one will buy it, then give it away for free.' Yeshe accepted the order and went to the market again, loudly announcing to the crowd: 'Those who have no money to buy it, I will now give it away for free.' The people in the market, hearing this, cursed and insulted him even more, and no one was willing to take it. Yeshe, ashamed, returned to the king, clasped his hands and reported to the king: 'This head is difficult to sell, and even giving it away for free is refused, and I am cursed and insulted instead, let alone buying it!' The king asked Yeshe: 'What is the most valuable thing?' Yeshe replied to the king: 'Man is the most valuable.' The king said: 'If valuable, why...'
故不售。夜奢答王。人生雖貴死則卑賤。王問夜奢。吾頭若死同此賤不。夜奢惶懼怖不敢對。王即語言。施汝無畏汝當實答。夜奢惶怖俯仰答王。王頭若死亦同此賤。王語夜奢。吾頭若死同此賤者。汝何怪我禮敬眾僧。卿若是吾真善知識。宜應勸我以危脆頭易堅固頭。如何今日止吾禮拜。夜奢爾時聞王此語。方自悔責改邪從正。歸敬三寶。以是因緣眾生聞者。若見三寶。應當至心恭敬禮拜。
違損緣第三
如像法決疑經云。乃至一切俗人不問貴賤。不得撾打三寶奴婢畜生。及受三寶奴婢禮拜。皆得殃咎故。薩遮尼揵經云。若破塔寺。或取佛物。若教作助喜。若有沙門身著染衣。或有持戒破戒。若系閉打縛。或令還俗。或斷其命。若犯如是根本重罪。決墮地獄受無間苦。以王國內行此不善。諸仙聖人出國而去。大力諸神不護其國。大臣諍競四方咸起。水旱不調風雨失時。人民飢餓劫賊縱橫。疫癘疾病死亡無數。不知自作而怨諸天。
又仁王經云。國王大臣自恃高貴。滅破吾法以作製法。制我弟子不聽出家。不聽造作佛像。立統官制等。案籍記錄僧。比丘地立白衣高坐。又國王太子橫作法制。不依佛教因緣。破僧因緣。統官攝僧典主僧籍。苦相攝持佛法不久。
又大集經云。佛言。所有眾生。于
【現代漢語翻譯】 因此（國王的頭）並不比賤民高貴。夜奢答王（Yasheda，人名）認為，人生雖然尊貴，死後也會變得卑賤。國王問夜奢（Yeshe，人名）：『如果我的頭死了，也會變得如此卑賤嗎？』夜奢（Yeshe）惶恐害怕，不敢回答。國王隨即說道：『我賜予你無畏，你應該如實回答。』夜奢（Yeshe）惶恐不安地回答國王：『國王的頭如果死了，也同樣會變得卑賤。』國王對夜奢（Yeshe）說：『如果我的頭死了，也會變得如此卑賤，你為何奇怪我禮敬眾僧呢？如果你是我的真誠善知識，就應該勸我用這危脆的頭去換取堅固的頭（指修行得道）。為何今天阻止我禮拜呢？』夜奢（Yeshe）當時聽了國王的這番話，才後悔自責，改邪歸正，歸敬三寶（佛、法、僧）。因為這個因緣，眾生聽聞之後，如果見到三寶（佛、法、僧），應當至誠恭敬地禮拜。
違損緣第三
如《像法決疑經》（Xiang Fa Jue Yi Jing，經名）所說，乃至一切俗人，無論貴賤，都不得鞭打三寶（佛、法、僧）的奴婢、畜生，以及接受三寶（佛、法、僧）奴婢的禮拜，否則都會遭受災禍。正如《薩遮尼揵經》（Sa Cheni Qian Jing，經名）所說，如果破壞塔寺，或者拿取佛物，或者教唆他人作惡，或者有沙門（Shamen，出家修道者）身穿染衣，無論持戒還是破戒，如果被囚禁、毆打、捆綁，或者被勒令還俗，或者被斷送性命，如果犯下如此根本的重罪，必定會墮入地獄，遭受無間地獄的痛苦。因為國王在國內施行這些不善之事，諸位仙聖之人出國離去，大力諸神不再護佑這個國家，大臣之間爭鬥不休，四方戰亂紛紛興起，水旱災害不調，風雨不順時節，人民飢餓，盜賊橫行，瘟疫疾病流行，死亡人數無數，卻不知是自己作惡，反而怨恨諸天。
又《仁王經》（Ren Wang Jing，經名）中說，國王大臣自恃高貴，爲了制定法律而滅破佛法，制定法律禁止我的弟子出家，禁止建造佛像，設立統官制度等等，登記僧人的戶籍，比丘（Biqiu，受過具足戒的男性出家人）站在地上，而俗人高坐。還有國王太子隨意制定法律，不依據佛教的因緣，破壞僧團的因緣，統官管理僧人，典主僧籍，用痛苦的方式互相控制，佛法長久不了。
又《大集經》（Da Ji Jing，經名）中說，佛（Buddha）說：『所有眾生，對於……』
【English Translation】 Therefore, (the king's head) is not nobler than that of a commoner. King Yasheda (Yasheda, a name) believed that although life is noble, it becomes lowly after death. The king asked Yeshe (Yeshe, a name), 'If my head dies, will it become so lowly?' Yeshe (Yeshe) was terrified and dared not answer. The king then said, 'I grant you fearlessness; you should answer truthfully.' Yeshe (Yeshe) answered the king in fear and trepidation, 'If the king's head dies, it will also become lowly.' The king said to Yeshe (Yeshe), 'If my head dies and becomes so lowly, why do you find it strange that I pay homage to the Sangha (the monastic community)? If you are my true and good advisor, you should advise me to exchange this fragile head for a firm head (referring to attaining enlightenment through practice). Why do you stop me from bowing today?' Yeshe (Yeshe) then heard these words of the king, and only then did he regret and blame himself, abandon evil and return to righteousness, and take refuge in the Three Jewels (Buddha, Dharma, Sangha). Because of this cause, when sentient beings hear of it, if they see the Three Jewels (Buddha, Dharma, Sangha), they should sincerely and respectfully bow.
The Third Cause of Violation and Harm
As the Xiang Fa Jue Yi Jing (Xiang Fa Jue Yi Jing, Sutra Name) says, even all laypeople, regardless of status, must not beat the servants or livestock of the Three Jewels (Buddha, Dharma, Sangha), nor accept the worship of the servants of the Three Jewels (Buddha, Dharma, Sangha), or they will suffer misfortune. As the Sa Cheni Qian Jing (Sa Cheni Qian Jing, Sutra Name) says, if one destroys pagodas and temples, or takes Buddhist objects, or instigates others to do evil, or if a Shamen (Shamen, a monastic practitioner) wears dyed robes, whether observing the precepts or breaking them, if they are imprisoned, beaten, bound, or forced to return to lay life, or have their lives taken, if they commit such fundamental grave offenses, they will surely fall into hell and suffer the pain of incessant hell. Because the king practices these unwholesome deeds in the country, the sages and saints leave the country, the powerful gods no longer protect the country, ministers fight endlessly, wars arise in all directions, floods and droughts are not regulated, wind and rain are not timely, the people are hungry, bandits run rampant, plagues and diseases are prevalent, and countless people die, yet they do not know that they are doing evil themselves and instead blame the heavens.
Furthermore, the Ren Wang Jing (Ren Wang Jing, Sutra Name) says that kings and ministers, relying on their high status, destroy and break the Dharma in order to create laws, making laws to prohibit my disciples from leaving home, prohibiting the construction of Buddha images, establishing the system of governing officials, etc., registering the household of monks, Bhikshus (Biqiu, fully ordained male monastics) standing on the ground while laypeople sit high. Also, kings and princes arbitrarily make laws, not according to the causes and conditions of Buddhism, destroying the causes and conditions of the Sangha, governing officials managing monks, and those in charge of the monastic register, controlling each other with suffering, and the Buddha-dharma will not last long.
Furthermore, the Da Ji Jing (Da Ji Jing, Sutra Name) says, the Buddha (Buddha) said: 'All sentient beings, regarding...'
現在世及未來世。應當深信佛法眾僧。彼諸眾生於人天中。常得受于勝妙果報。不久當得入無畏城。如是乃至供養一人。為我出家。及有依我剃除鬚髮。著袈裟片不受戒者。供養是人。亦得功德。乃至入無畏城。以是緣故我如是說。若復有人為我出家。不持禁戒。剃除鬚髮著袈裟片。有非法惱害此者。乃至破壞三世諸佛法身報身。乃至盈滿三惡道故。佛言。若有眾生為我出家。剃除鬚髮被服袈裟。設不持戒。彼等悉已為涅槃印之所印也。若復出家不持戒者。有以非法而作惱亂罵辱毀呰。以手刀杖打縛斫截。若奪衣缽。及奪種種資生具者。是人則壞三世諸佛真實報身。則挑一切天人眼目。是人為欲隱沒諸佛所有正法三寶種故。今諸天人不得利益。墮地獄故。為三惡道增長盈滿故。爾時娑婆世界主大梵天王。而白佛言。若有為佛剃除鬚髮被服袈裟。不受禁戒受已毀犯。其剎利王與作惱亂罵辱打縛者。得幾許罪。佛言。大梵。我今為汝且略說之。若有人于萬億佛所。出其身血。于意云何。是人得罪寧為多不。大梵王言。若人但出一佛身血。得無間罪。尚多無量不可算數。墮于阿鼻大地獄中。何況具出萬億諸佛身血也。終無有能廣說彼人罪業果報。唯除如來。佛言。大梵。若有惱亂罵辱打縛為我剃髮著袈裟片不受禁戒受而犯者
【現代漢語翻譯】 現代漢語譯本 現在世和未來世，應當深信佛、法、僧三寶。那些眾生在人道和天道中，常常能夠享受到殊勝美妙的果報，不久就能進入無畏之城（涅槃）。像這樣，乃至供養一個人，因為我（佛陀）而出家，以及那些依靠我剃除鬚髮、穿著袈裟卻不受戒律的人，供養這些人也能得到功德，乃至最終進入無畏之城。因為這個緣故，我這樣說，如果有人因為我而出家，卻不持守戒律，剃除了鬚髮，穿著了袈裟，有人用非法手段惱害這些人，乃至於是破壞了過去、現在、未來三世諸佛的法身和報身，乃至使得三惡道充滿。佛說：『如果有眾生爲了我而出家，剃除了鬚髮，披上了袈裟，即使他們不持戒律，他們都已經為涅槃的印記所印證了。』如果有人對出家而不持戒的人，用非法手段進行惱亂、謾罵、侮辱、譭謗，用手、刀、棍棒打、捆綁、砍殺，或者奪走他們的衣缽以及各種生活必需品，這個人就是在破壞過去、現在、未來三世諸佛真實的報身，就是在挖掉一切天人和人的眼睛，這個人是爲了想要隱沒諸佛所有的正法和三寶的種子，使得現在的天人和人無法得到利益，墮入地獄，使得三惡道增長充滿。當時，娑婆世界主大梵天王問佛說：『如果有人爲了佛剃除了鬚髮，披上了袈裟，不受戒律或者受了戒律又違犯，剎利王（統治者）惱亂、謾罵、毆打、捆綁這些人，會得到多少罪過？』佛說：『大梵，我現在為你簡略地說一下。如果有人在萬億個佛的面前，使他們身體出血，你認為怎麼樣？這個人得到的罪過是多還是不多？』大梵天王說：『如果有人僅僅使一個佛的身體出血，得到的無間地獄的罪過，就已經多得無法衡量、不可計數，會墮入阿鼻大地獄中，更何況是使萬億個佛的身體出血呢？』最終沒有人能夠詳細地說出那個人的罪業果報，只有如來才能做到。佛說：『大梵，如果有人惱亂、謾罵、毆打、捆綁那些因為我剃髮、穿著袈裟卻不受戒律或者受了戒律又違犯的人……』
【English Translation】 English version In the present and future lives, one should deeply believe in the Buddha, the Dharma, and the Sangha (the Three Jewels). Those beings in the realms of humans and gods will often receive excellent and wonderful rewards, and will soon enter the city of fearlessness (Nirvana). Like this, even offering to one person who has left home for my (the Buddha's) sake, and those who, relying on me, have shaved their heads and wear a piece of the kasaya (袈裟, monastic robe) but have not received the precepts, offering to these people also gains merit, and eventually enters the city of fearlessness. For this reason, I say this: if someone leaves home for my sake, but does not uphold the precepts, has shaved his head, and wears a piece of the kasaya, and someone harms these people with unlawful means, even to the point of destroying the Dharmakaya (法身, Dharma body) and Sambhogakaya (報身, reward body) of the Buddhas of the past, present, and future, and even to the point of filling the three evil realms. The Buddha said, 'If there are beings who leave home for my sake, shave their heads, and wear the kasaya, even if they do not uphold the precepts, they have all been sealed by the seal of Nirvana.' If someone uses unlawful means to disturb, scold, insult, or slander those who have left home but do not uphold the precepts, or beats, binds, chops, or cuts them with hands, knives, or sticks, or steals their robes and bowls and various necessities, that person is destroying the true Sambhogakaya of the Buddhas of the past, present, and future, and is gouging out the eyes of all gods and humans. This person is trying to conceal all the Buddhas' true Dharma and the seeds of the Three Jewels, causing the present gods and humans to be unable to obtain benefits and to fall into hell, and causing the three evil realms to grow and be filled. At that time, the Great Brahma King, the lord of the Saha world (娑婆世界, this world), said to the Buddha, 'If someone shaves his head and wears the kasaya for the Buddha, but does not receive the precepts or violates them after receiving them, and the Kshatriya king (剎利王, ruler) disturbs, scolds, beats, or binds these people, how much sin will he incur?' The Buddha said, 'Great Brahma, I will now briefly tell you. If someone causes the bodies of billions of Buddhas to bleed, what do you think? Is the sin that person incurs much or not?' The Great Brahma King said, 'If someone only causes the body of one Buddha to bleed, the sin of Avici hell (阿鼻地獄, the hell of incessant suffering) that he incurs is already immeasurable and uncountable, and he will fall into the great Avici hell, let alone causing the bodies of billions of Buddhas to bleed?' Ultimately, no one can fully describe the karmic retribution of that person's sins, only the Tathagata (如來, Thus Come One) can do so. The Buddha said, 'Great Brahma, if someone disturbs, scolds, beats, or binds those who have shaved their heads and wear a piece of the kasaya for my sake but do not receive the precepts or violate them after receiving them...'
。得罪多彼。何以故。是人猶能為諸天人。示涅槃道。是人便已於三寶中。心得敬信。勝於一切九十五道。其人必速能入涅槃。勝於一切在家俗人。唯除在家得忍辱者。是故天人應當供養。何況具能受持禁戒。三業相應。其有一切國王及以群臣諸斷事者。如其見有於我法中而出家者。作大罪業。大殺生。大偷盜。大污梵行。大妄語及余不善。但擯出國。不聽在寺同僧事業。亦不得鞭打。亦不應口業罵辱加其身罪。若故違法而謫罰者。是人便於解脫退落。受于下類。遠離一切人天善道。必定歸趣阿鼻地獄。何況鞭打為佛出家具持戒者。
又十輪經云。佛言。族姓子。有四種僧。何等為四。一第一義僧。二清凈僧。三啞羊僧。四無慚愧僧。云何名第一義僧。諸佛菩薩辟支及四沙門果。是七種人名為第一義僧。在家得聖果者。亦名第一義僧。云何名為清凈僧。諸有持具足戒者。是名清凈僧。云何名為啞羊僧。不知犯不犯輕重微細罪可懺悔。愚癡無智不近善知識。不能咨問深義是善非善。如是等相名為啞羊僧。云何名無慚愧僧。若有為自活命來入佛法。悉皆毀犯破和合僧。不畏後世。放縱六情貪著五欲。如是人等名為無慚愧僧(如是四僧並須恭敬)。
又大悲經云。佛告阿難。於我法中但使性是沙門。污沙門行自
【現代漢語翻譯】 現代漢語譯本：冒犯了這樣的人，會有什麼後果呢？因為這個人還能為諸天和人類指示涅槃之道。這個人已經對三寶（佛、法、僧）產生了敬信心，勝過一切九十五種外道。這個人必定能迅速進入涅槃，勝過一切在家的俗人，除非是在家修行並能忍辱的人。因此，天人和人類應當供養出家人，更何況是那些能夠受持禁戒、身口意三業都與佛法相應的出家人呢？如果所有的國王以及大臣和負責審判案件的官員，如果他們看到在我佛法中出家的人，犯下了極大的罪業，比如大肆殺生、大肆偷盜、嚴重玷污清凈的修行、說大妄語以及其他不善的行為，只能將其驅逐出國，不允許他們留在寺院參與僧團的事務，也不得鞭打他們，也不應該用惡語辱罵，更不應該對其施加身體上的懲罰。如果故意違反佛法而對其進行懲罰，這個人就會從解脫的道路上退落，墮入下等眾生，遠離一切人天善道，必定會墮入阿鼻地獄。更何況是鞭打爲了佛法而出家並持守戒律的人呢？ 《十輪經》中說，佛說：『善男子，有四種僧人。是哪四種呢？一是第一義僧（Arya-sangha），二是清凈僧（Śuddha-sangha），三是啞羊僧（Mūka-āvika-sangha），四是無慚愧僧（Nirlajja-sangha）。』什麼叫做第一義僧呢？諸佛、菩薩、辟支佛（Pratyekabuddha）以及證得四沙門果（Srotapanna, Sakrdagamin, Anagamin, Arhat）的人，這七種人被稱為第一義僧。在家修行證得聖果的人，也稱為第一義僧。什麼叫做清凈僧呢？所有持有具足戒（full monastic vows）的人，被稱為清凈僧。什麼叫做啞羊僧呢？不知道什麼是犯戒，什麼不是犯戒，不知道輕重微細的罪過是可以懺悔的，愚癡沒有智慧，不親近善知識，不能請教深刻的佛法，不知道什麼是善，什麼不是善。像這樣的人被稱為啞羊僧。什麼叫做無慚愧僧呢？如果有人爲了維持生計而進入佛法，卻全部毀犯戒律，破壞僧團的和合，不畏懼來世的果報，放縱六根，貪戀五欲。像這樣的人被稱為無慚愧僧。（這四種僧人都應當恭敬。） 《大悲經》中說，佛告訴阿難：『在我的佛法中，只要本性是沙門（Śrāmaṇa），玷污了沙門的行為，自己』
【English Translation】 English version: 'What are the consequences of offending such a person?' Because this person can still show the path to Nirvana to gods and humans. This person has already developed respect and faith in the Three Jewels (Buddha, Dharma, Sangha), surpassing all ninety-five heretical paths. This person will surely be able to quickly enter Nirvana, surpassing all laypeople, except for those who practice at home and can endure insults. Therefore, gods and humans should make offerings to monks and nuns, let alone those who can uphold the precepts and whose actions, speech, and thoughts are in accordance with the Dharma. If all the kings, ministers, and officials responsible for judging cases, if they see someone who has left home in my Dharma, committing great sins, such as massive killing, massive stealing, severely defiling pure practice, telling great lies, and other unwholesome deeds, they can only expel them from the country, not allowing them to stay in the monastery and participate in the affairs of the Sangha, nor should they be whipped, nor should they be verbally abused, and even less should they be subjected to physical punishment. If they are deliberately punished in violation of the Dharma, this person will fall from the path of liberation, fall into lower beings, be far away from all good paths of humans and gods, and will surely fall into Avici Hell. How much more so to whip someone who has left home for the sake of the Buddha's Dharma and upholds the precepts? The Daśacakra-kṣitigarbha Sūtra says, the Buddha said: 'Good son, there are four kinds of Sangha. What are the four? First, the Arya-sangha (第一義僧), second, the Śuddha-sangha (清淨僧), third, the Mūka-āvika-sangha (啞羊僧), and fourth, the Nirlajja-sangha (無慚愧僧).' What is called the Arya-sangha? All Buddhas, Bodhisattvas, Pratyekabuddhas (辟支佛), and those who have attained the four fruits of a Śrāmaṇa (Srotapanna, Sakrdagamin, Anagamin, Arhat) (四沙門果), these seven types of people are called the Arya-sangha. Those who practice at home and attain the holy fruit are also called the Arya-sangha. What is called the Śuddha-sangha? All those who hold the full monastic vows (具足戒) are called the Śuddha-sangha. What is called the Mūka-āvika-sangha? They do not know what is a transgression and what is not, they do not know that minor and subtle transgressions can be repented, they are ignorant and without wisdom, they do not associate with good teachers, they cannot inquire about profound Dharma, they do not know what is good and what is not good. Such people are called the Mūka-āvika-sangha. What is called the Nirlajja-sangha? If someone enters the Dharma to make a living, but violates all the precepts, destroys the harmony of the Sangha, does not fear the consequences of the next life, indulges the six senses, and is greedy for the five desires. Such people are called the Nirlajja-sangha. (All four types of Sangha should be respected.) The Mahākaruṇādharmapundarīka Sūtra says, the Buddha told Ananda: 'In my Dharma, as long as the nature is a Śrāmaṇa (沙門), defiling the conduct of a Śrāmaṇa, oneself'
稱沙門。形似沙門。當有被著袈裟衣者。於此賢劫彌勒為首。乃至最後盧遮如來。彼諸沙門如是千佛于無餘涅槃界。次第當得入般涅槃。無有遺余。何以故。如是一切諸沙門中。乃至一稱佛名一生信者。所作功德終不虛設。阿難。我以佛智測知法界非不測知。阿難。所有白業得白報。黑業得黑報。若有凈心諸眾生等。作是稱言南無佛者。彼人以是善根。必定得近涅槃。何況值佛親承供養。
又十輪經云。佛言。若諸比丘依佛法出家。一切天人阿修羅皆應供養。若護持戒。不應謫罰閉系。兀其手足乃至奪命。悉無是法。若有破戒比丘如敗膿壞。非梵行而言梵行。退失墮落聖道果證。為諸煩惱結使所壞。猶能開示一切天龍人非人等。無量功德珍寶伏藏。是以依我出家。若持戒若破戒。我悉不聽。輪王大臣宰相。不得謫罰系閉。加諸鞭杖截其手足。乃至斷命。況復余輕犯小威儀破戒比丘。雖是死人是戒餘力。猶如牛黃。是牛雖死人故取之。亦如麝香死後有用。能大利益一切眾生。惡行比丘雖犯禁戒。其戒勢力。猶能利益無量天人。譬如燒香。香體雖壞熏他令香。破戒比丘亦復如是。自墮惡道。能令眾生增長善根。以是因緣。一切白衣不應侵毀輕蔑破戒比丘。皆當守護尊重供養。不聽謫罰系閉其身。乃至奪命。爾時世尊
【現代漢語翻譯】 現代漢語譯本： 被稱為沙門（Shramana，指修行者）。即使外形像沙門，當有身披袈裟的人，在此賢劫（Bhadrakalpa，佛教中的賢劫，此劫中有一千尊佛出世）中，以彌勒（Maitreya，未來佛）為首，乃至最後盧遮如來（Rocana Buddha，報身佛）。這些沙門，如同這一千尊佛，在無餘涅槃界（Parinirvana，完全的涅槃）中，將次第證入般涅槃（涅槃，佛教的最高境界），沒有遺漏。為什麼呢？因為在所有這些沙門中，乃至僅僅稱念一聲佛名，或一生信奉佛法的人，所做的功德終究不會是虛假的。阿難（Ananda，佛陀的十大弟子之一），我以佛的智慧測知法界（Dharmadhatu，宇宙萬法所依之處），沒有不能知曉的。阿難，所有善業（白業）會得到善報，惡業（黑業）會得到惡報。如果有以清凈心念誦『南無佛（Namo Buddha，皈依佛）』的眾生，他們憑藉這個善根，必定能夠接近涅槃。更何況是親身侍奉佛陀並進行供養的人呢？
《十輪經》（Daśacakra Sūtra）中說，佛說：『如果各位比丘（Bhiksu，出家男子）依據佛法出家，一切天人（Deva，天神）阿修羅（Asura，一種神道）都應該供養他們。如果他們守護戒律，不應該受到責罰、囚禁，甚至被砍斷手腳乃至奪取性命。絕對沒有這樣的道理。如果有的比丘破戒，如同潰爛的膿瘡，並非真正的梵行（Brahmacarya，清凈的行為），退失了聖道果證，被各種煩惱結使所摧毀，但他們仍然能夠開示一切天龍（Naga，龍神）人非人等，無量的功德珍寶伏藏。因此，凡是依我出家的人，無論是持戒還是破戒，我都不會允許輪王（Chakravartin，轉輪聖王）、大臣、宰相，對他們進行責罰、囚禁，施加鞭打，砍斷手腳，乃至斷送性命。更何況是其他輕微的違犯和小威儀的破戒比丘。即使他們如同已死之人，但戒律的剩餘力量，就像牛黃一樣。即使牛死了，人們仍然會取用牛黃。也像麝香一樣，死後仍然有用，能夠極大地利益一切眾生。惡行比丘即使觸犯了禁戒，他的戒律勢力，仍然能夠利益無量的天人。譬如燒香，香的本體雖然壞了，但薰染他人使之芬芳。破戒比丘也是如此，自己墮入惡道，卻能使眾生增長善根。因為這個緣故，一切在家居士（白衣）不應該侵犯、詆譭、輕蔑破戒比丘，都應當守護、尊重、供養他們，不允許責罰、囚禁他們的身體，乃至奪取性命。』 當時世尊（Bhagavan，佛陀的稱號）...
【English Translation】 English version: They are called Shramanas (Shramana, ascetics). Even if they only resemble Shramanas, when there are those wearing kasaya robes, in this Bhadrakalpa (Bhadrakalpa, the Fortunate Aeon in Buddhism, during which one thousand Buddhas appear), with Maitreya (Maitreya, the future Buddha) as the first, and up to the last, Rocana Buddha (Rocana Buddha, the Sambhogakaya Buddha). These Shramanas, like these one thousand Buddhas, in the Parinirvana realm (Parinirvana, complete Nirvana), will successively attain Parinirvana (Nirvana, the highest state in Buddhism), without any omissions. Why? Because among all these Shramanas, even those who merely utter the name of the Buddha once, or believe in the Buddha for a lifetime, the merits they create will never be in vain. Ananda (Ananda, one of the ten great disciples of the Buddha), with the wisdom of the Buddha, I know the Dharmadhatu (Dharmadhatu, the realm of all phenomena) and there is nothing I cannot know. Ananda, all good deeds (white karma) will receive good rewards, and evil deeds (black karma) will receive evil rewards. If there are sentient beings who recite 'Namo Buddha (Namo Buddha, Homage to the Buddha)' with a pure heart, they will surely be able to approach Nirvana through this good root. How much more so for those who personally serve the Buddha and make offerings?
The Daśacakra Sūtra (Daśacakra Sūtra) says, the Buddha said: 'If all Bhiksus (Bhiksu, ordained monks) leave home according to the Buddha's Dharma, all Devas (Deva, gods) and Asuras (Asura, a type of deity) should make offerings to them. If they uphold the precepts, they should not be punished, imprisoned, or even have their hands and feet cut off, or their lives taken. There is absolutely no such reason. If there are Bhiksus who break the precepts, like festering sores, not truly practicing Brahmacarya (Brahmacarya, pure conduct), losing the fruits of the holy path, and destroyed by various afflictions and fetters, they can still reveal the immeasurable merits, treasures, and hidden stores to all Nagas (Naga, dragon gods), humans, non-humans, and others. Therefore, for all those who leave home following me, whether they uphold the precepts or break them, I will not allow Chakravartins (Chakravartin, Wheel-Turning Monarchs), ministers, or prime ministers to punish, imprison, whip, cut off their hands and feet, or even take their lives. How much more so for other minor violations and breaches of etiquette by Bhiksus who break the precepts. Even if they are like the dead, the remaining power of the precepts is like bezoar. Even if the cow is dead, people will still take the bezoar. It is also like musk, which is still useful after death and can greatly benefit all sentient beings. Even if Bhiksus with evil conduct violate the precepts, the power of their precepts can still benefit countless Devas and humans. For example, when incense is burned, although the body of the incense is destroyed, it perfumes others. Bhiksus who break the precepts are also like this, falling into evil paths themselves, but enabling sentient beings to increase their good roots. For this reason, all laypeople (white-clothed) should not violate, slander, or despise Bhiksus who break the precepts, but should protect, respect, and make offerings to them, and should not allow them to be punished, imprisoned, or have their bodies taken.' At that time, the Bhagavan (Bhagavan, title of the Buddha)...
而說偈言。
瞻卜華雖萎 勝於諸餘華 破戒諸比丘 猶勝諸外道
又大集經世尊說偈云。
剃頭著袈裟 持戒及毀戒 天人可供養 常令無有乏 如是供養彼 則為供養我 若能為敬法 歸依而剃頭 身著袈裟服 說彼是我子 假使毀禁戒 猶住不退地 若有撾打彼 則為打我身 若有罵辱彼 則為罵辱我 是人心欲滅 正法大明燈 為財共鬥諍 剎利同生瞋
又十輪經云。譬如過去有王。名曰福德。若人有犯罪過乃至繫縛。王不欲奪命。將付狂象。爾時狂象捉其二足欲撲其地。而見此人著染色衣故。狂象即便安徐置地。不敢損傷。共對蹲坐以鼻䑛足。而生慈心。族姓子。像是畜生。見染衣人尚不加惡生於害心。乃至未來世。有旃陀羅王。見我法中有人出家。堪任法器。及不成法器。故作逼惱或奪其命。命終之後必墮阿鼻地獄。
頌曰。
騄驥資鞭策 蘭蕙佇薰風 至理信難見 非人孰可通 輸心仰圓極 瑩曬入玄中 總轡超三有 摶飛上四空 簪纓猶忽夢 財利若塵蒙 高揖謝時俗 蕭灑出煩籠
諸經要集卷第二 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第三
【現代漢語翻譯】 現代漢語譯本： 並且說了偈語：
瞻卜花（Champaka，一種花名）即使凋謝，也勝過其他所有的花。 破戒的比丘（bhiksu，佛教出家男眾），也勝過所有的外道（tirthika，指佛教以外的其他宗教修行者）。
又，《大集經》中世尊（釋迦牟尼佛的尊稱）說偈語道：
剃了頭髮，身穿袈裟（kasaya，佛教僧侶所穿的法衣），無論是持戒還是毀戒的比丘， 天人和阿修羅（asura，一種神道生物）都應該供養他們，經常讓他們沒有缺乏。 這樣供養他們，就等於供養我（佛）。 如果能夠爲了尊敬佛法（dharma），皈依佛門而剃頭， 身穿袈裟，（佛）就說他們是我的兒子。 即使他們毀壞了戒律，仍然安住于不退轉之地。 如果有人鞭打他們，就等於鞭打我的身體。 如果有人謾罵侮辱他們，就等於謾罵侮辱我。 這種人想要熄滅正法（saddharma）的大明燈， 爲了錢財共同爭鬥，剎帝利（ksatriya，印度種姓制度中的第二等級，通常是武士和統治者）也同樣生起嗔恨。
又，《十輪經》中說：譬如過去有一位國王，名叫福德。如果有人犯了罪過，乃至被囚禁束縛，國王不想要奪取他們的性命，就將他們交給狂象。當時狂象抓住那人的雙腳，想要摔到地上。但是看到這個人穿著染色的衣服，狂象就慢慢地將他放在地上，不敢損傷他，共同面對蹲坐，用鼻子舔他的腳，並且生起慈悲之心。族姓子（kulasunu，對出身高貴者的稱呼），大象是畜生，見到穿著染衣的人尚且不加以惡待，生起加害之心。乃至未來世，如果有旃陀羅（candala，印度社會中的賤民）國王，見到我的佛法中有人出家，無論是堪任法器（指有能力弘揚佛法的人）還是不能成為法器的人，故意逼迫惱亂他們，或者奪取他們的性命，命終之後必定墮入阿鼻地獄（avici，八大地獄中最苦之處）。
頌曰：
駿馬需要鞭策才能奔馳，蘭花和蕙草需要和煦的薰風才能生長。 至高的真理確實難以見到，不是有緣之人誰能夠領會？ 全心全意地仰慕圓滿至極的境界，洗滌心靈，進入玄妙的境界之中。 總攬韁繩，超越三有（指欲界、色界、無色界），奮力飛翔，上升到四空（指四種禪定境界）。 高官厚祿猶如轉瞬即逝的夢幻，錢財利益如同微不足道的塵埃。 高傲地作揖，告別世俗，瀟灑地脫離煩惱的牢籠。
《諸經要集》卷第二 大正藏第54冊 No. 2123 《諸經要集》
《諸經要集》卷第三
【English Translation】 English version: And said in verse:
Though the Champaka (a type of flower) withers, it is superior to all other flowers. A precept-breaking bhiksu (Buddhist monk) is still superior to all tirthikas (non-Buddhist ascetics).
Also, in the Mahasamghata Sutra, the World Honored One (a title for Shakyamuni Buddha) said in verse:
Having shaved heads and wearing kasayas (Buddhist robes), whether upholding or breaking precepts, Gods and asuras (a type of deity or demigod) should make offerings to them, always ensuring they lack nothing. Making offerings to them in this way is the same as making offerings to me (the Buddha). If one can shave their head to show respect for the Dharma (Buddhist teachings) and take refuge in Buddhism, Wearing the kasaya robe, (the Buddha) says they are my sons. Even if they break the precepts, they still abide in the state of non-retrogression. If someone whips them, it is the same as whipping my body. If someone curses and insults them, it is the same as cursing and insulting me. Such a person desires to extinguish the great bright lamp of the True Dharma (saddharma), Fighting and contending together for wealth, even ksatriyas (warriors or rulers in the Indian caste system) likewise generate anger.
Also, the Dasacakra Sutra says: For example, in the past there was a king named Fortune. If someone committed a crime, even to the point of being imprisoned and bound, the king did not want to take their life, so he handed them over to a mad elephant. At that time, the mad elephant grabbed the person's feet, wanting to throw them to the ground. But seeing that this person was wearing dyed clothes, the mad elephant slowly placed them on the ground, not daring to harm them, and squatted facing them, licking their feet with its trunk, and generating a compassionate heart. Son of a good family (kulasunu, a term of respect for someone of noble birth), the elephant is an animal, yet seeing a person wearing dyed clothes, it does not treat them with evil or generate harmful thoughts. Even in the future, if there is a candala (an outcaste in Indian society) king who sees someone in my Dharma who has left home, whether they are capable of being a vessel of the Dharma (someone capable of propagating the Dharma) or not, deliberately oppressing and harassing them, or taking their life, after death they will surely fall into Avici Hell (the most painful of the eight great hells).
A Gatha says:
A fine steed needs the whip to gallop, orchids and fragrant herbs need the gentle breeze to grow. The ultimate truth is indeed difficult to see; who but a destined person can understand it? Wholeheartedly admire the perfect and ultimate state, cleanse the mind, and enter the realm of mystery. Holding the reins, transcend the Three Realms (desire realm, form realm, formless realm), strive to fly and ascend to the Four Formless Realms (the four stages of formless meditation). High office and generous salary are like fleeting dreams, wealth and profit are like insignificant dust. Haughtily bow and bid farewell to worldly customs, freely escape from the cage of afflictions.
Collected Essentials from Various Sutras, Volume 2 Taisho Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 3
西明寺沙門釋道世集
敬塔部第二(此有七緣)
攝念部第三(此有四緣)述意緣引證緣興福緣感報緣旋塔緣入寺緣修故緣
述意緣第一
敬惟如來應現。妙色顯於三千。正覺韜光。遺形傳於八萬。是以塔踴靈山。影留石窟。刻檀畫疊之儀。鑄金鏤玉之狀。全身碎身之跡。聚塔散塔之奇。而光曜重昏。福資含識。致使英聲遐美。邪徒結信。肇啟育王之始。終傳大唐之初。自歷代繁興。神化非一。故經曰正法住正法滅。意在茲乎。
引證緣第二
如觀佛三昧經云。佛留影石室。在那干呵羅國毒龍池側。佛坐龍石室窟中。為龍作十八變踴身入石。猶如明鏡。在石內映現於外。遠望則見。近望不現。諸天百千供養佛影。亦現說法(迄今不滅傳至彌勒)。
又大集經云。忉利天城東。照明園中。有佛發塔。城南粗澀園中有佛衣塔。城西歡喜園中有佛缽塔。城北駕御園中有佛牙塔。
又智度論云。天帝釋取菩薩發及衣。于天上城東門外。立佛發塔衣塔。
又育王傳云。王得信心問道人曰。我從來殺害不必以理。今修何善得免斯殃。答曰。唯有起塔供養眾僧。救諸徒囚。賑濟貧乏(故譬喻經云王宮內常以四事供養二萬沙門盡心敬禮不可具述)王曰。何處可起塔。道人即
【現代漢語翻譯】 現代漢語譯本 西明寺沙門釋道世 輯
敬塔部第二（此有七緣）
攝念部第三（此有四緣）述意緣、引證緣、興福緣、感報緣、旋塔緣、入寺緣、修故緣
述意緣第一
恭敬地想到如來應化顯現，其妙色身顯耀於三千大千世界。正覺之佛韜光養晦，將遺留之形像傳於八萬四千法門。因此，佛塔聳立於靈鷲山，佛影映留于石窟之中。有刻檀木、繪畫疊嶂之儀，有鑄金銀、雕鏤美玉之狀。有全身舍利、碎身舍利之遺蹟，有聚集建塔、分散建塔之奇妙。佛塔的光輝照耀于重重昏暗，福德資益於一切有情眾生，以致佛的英名遠播，連邪見之徒也歸結信仰。這開創了阿育王（Asoka）建塔的先河，最終傳至大唐之初。自歷代以來，建塔之風繁榮興盛，其間神異變化非止一端。所以經書上說，『正法住世，正法滅時』，其意義就在於此吧。
引證緣第二
如《觀佛三昧經》所說，佛陀的影像留在石室中，在那乾呵羅國（Nagarahara，古代犍陀羅地區）毒龍池旁邊。佛陀坐在龍石室窟中，為龍示現十八種變化，踴身進入石頭中，就像明鏡一樣，在石頭內部映現於外。從遠處望去就能看見，從近處望去反而看不見。諸天百千供養佛影，佛影也顯現說法（直到如今也不滅，將傳至彌勒菩薩（Maitreya））。
又如《大集經》所說，忉利天（Trayastrimsa，佛教欲界六天之一）城東，照明園中，有佛發塔。城南粗澀園中，有佛衣塔。城西歡喜園中，有佛缽塔。城北駕御園中，有佛牙塔。
又如《智度論》所說，天帝釋（Indra，佛教護法神）取菩薩（Bodhisattva）的發和衣服，在天上城東門外，建立佛發塔和佛衣塔。
又如《阿育王傳》所說，阿育王（Asoka）生起信心，問一位道人說：『我過去殺害了很多生命，不合道理。現在修什麼善行才能免除這樣的災殃？』道人回答說：『只有建造佛塔，供養眾僧，救濟囚犯，賑濟貧困。』（所以《譬喻經》說，國王的宮殿內經常用四事供養兩萬沙門，盡心敬禮，不可一一詳述。）阿育王（Asoka）問道：『在什麼地方可以建造佛塔呢？』道人就
【English Translation】 English version Compiled by Śramaṇa Shi Daoshi of Ximing Temple
Chapter Two on Reverencing Stupas (This has seven causes)
Chapter Three on Focusing the Mind (This has four causes): Cause of stating the intention, cause of citing evidence, cause of generating blessings, cause of experiencing retribution, cause of circumambulating the stupa, cause of entering the temple, cause of repairing the old.
Cause of Stating the Intention, First
Reverently considering the Tathāgata's (如來) manifestation, his wondrous form shines throughout the three thousand great thousand worlds. The perfectly enlightened one conceals his light, leaving behind his relics to be transmitted through the eighty-four thousand Dharma doors. Therefore, stupas rise majestically on Vulture Peak (靈鷲山), and Buddha's images remain in stone caves. There are rituals of carving sandalwood and painting layered images, and forms of casting gold and engraving jade. There are traces of whole-body relics and fragmented-body relics, and the wonders of gathering to build stupas and scattering to build stupas. The stupa's light illuminates the heavy darkness, and its blessings benefit all sentient beings, causing the Buddha's glorious name to spread far and wide, and even heretical followers to develop faith. This initiated the beginning of King Aśoka's (阿育王) construction of stupas, and ultimately transmitted to the early Tang Dynasty. Since then, the construction of stupas has flourished through the ages, with countless miraculous transformations. Therefore, the sutra says, 'When the Proper Dharma abides, when the Proper Dharma declines,' its meaning lies in this.
Cause of Citing Evidence, Second
As the Samadhi Sutra on Visualizing the Buddha says, the Buddha left his image in a stone chamber, next to the Poison Dragon Pond in the country of Nagarāhara (那乾呵羅國). The Buddha sat in the Dragon Stone Chamber cave, manifesting eighteen transformations for the dragon, leaping into the stone as if into a clear mirror, reflecting from within the stone to the outside. It can be seen from afar, but not from nearby. The devas (諸天) offer hundreds and thousands of offerings to the Buddha's image, and the Buddha's image also manifests to preach the Dharma (until now it has not disappeared, and will be transmitted to Maitreya (彌勒菩薩)).
Also, as the Mahāsamnipāta Sūtra says, in the east of the city of Trayastrimsa (忉利天), in the Illuminating Garden, there is a stupa of the Buddha's hair. In the Coarse Garden in the south of the city, there is a stupa of the Buddha's robe. In the Joyful Garden in the west of the city, there is a stupa of the Buddha's bowl. In the Controlling Garden in the north of the city, there is a stupa of the Buddha's tooth.
Also, as the Mahāprajñāpāramitopadeśa says, Indra (天帝釋) took the Bodhisattva's (菩薩) hair and robe and erected a stupa of the Buddha's hair and a stupa of the Buddha's robe outside the east gate of the heavenly city.
Also, as the Aśokāvadāna says, King Aśoka (阿育王) developed faith and asked a Daoist, 'I have killed many lives in the past, which is unreasonable. What good deeds should I cultivate now to avoid such calamities?' The Daoist replied, 'Only by building stupas, making offerings to the Sangha, rescuing prisoners, and providing relief to the poor.' (Therefore, the Avadāna Sutra says that within the king's palace, two thousand Śramaṇas were regularly offered the four requisites, and they were treated with utmost respect, which cannot be fully described.) King Aśoka (阿育王) asked, 'Where can stupas be built?' The Daoist then
以神力左手掩日光。作八萬四千道。散照閻浮提。所照之處皆可起塔。今諸塔處是也。時王欲建舍利塔。將四部兵眾至王舍城。取阿阇世王佛塔中舍利還。復修治此塔與先無異。如是更取七佛塔中舍利。至眾摩村中。時諸龍王將王入龍宮中。王從龍索舍利供養。龍即分與之。時王作八萬四千金銀琉璃頗梨篋。盛佛舍利。又作八萬四千寶瓶。以盛此篋。又作無量百千幡幢傘蓋。使諸鬼神各持舍利供養之具。敕諸鬼神。言于閻浮提。至於海際城邑聚落。滿一億家者。為世尊立塔。時有國名著叉尸羅。有三十六億家。彼國人語鬼神言。可三十六篋舍利與我等起立佛塔。王作方便。國中人少者令分與彼。令滿家數而立為塔。時巴連弗邑有上座。名曰耶舍。王詣彼所白上座曰。我欲一日之中立八萬四千佛塔。遍滿此閻浮提。意願如是。時彼上座自言。善哉大王。克后十五日日正食時。令此閻浮提一時起諸佛塔。如是依數。乃至一日之中立八萬四千塔。世間人民興慶無量。共號曰阿育王塔。
又大阿育王經云。八國共分舍利。阿阇世王分數得八萬四千。又別得佛口髭還國。道中逢難頭和龍王。從其求舍利分。阿阇世王不與。便語言我是龍王力能壞汝國土。阿阇世怖畏。即以佛髭與之。龍還於須彌山下高八萬四千里。于下起水
【現代漢語翻譯】 現代漢語譯本 以神通力用左手遮蔽日光，化作八萬四千道光芒，散佈照耀整個閻浮提（Jambudvipa，指我們所居住的這個世界）。凡是光芒照耀到的地方都可以建造佛塔，現在這些佛塔的所在地就是這樣來的。當時阿育王想要建造舍利塔，率領四部兵眾到達王舍城（Rajagriha），取回阿阇世王（Ajatasattu）佛塔中的舍利，重新修繕這座塔，使其恢復到原來的樣子。像這樣，阿育王又從七佛塔中取出舍利，到達眾摩村中。當時，諸位龍王將阿育王迎入龍宮中。阿育王向龍王索取捨利以供養，龍王便分給他一部分。阿育王制作了八萬四千個金、銀、琉璃、頗梨（水晶）寶篋，用來盛放佛舍利。又製作了八萬四千個寶瓶，用來盛放這些寶篋。還製作了無數的幡幢傘蓋，讓諸位鬼神各自拿著舍利供養的器具。阿育王敕令諸位鬼神說：『在閻浮提，凡是靠近海邊的城邑聚落，人口滿一億戶的，就為世尊（釋迦牟尼佛）建立佛塔。』當時有一個國家名叫著叉尸羅（Takshasila），有三十六億戶人家。這個國家的人對鬼神說：『可以把三十六個舍利篋給我們，讓我們建造佛塔。』阿育王想了個辦法，讓國內人口少的地區分給他們一些，使他們的人口達到滿億戶，然後為他們建立佛塔。當時在巴連弗邑（Pataliputra）有一位上座（長老），名叫耶舍（Yasa）。阿育王前往他那裡，對上座說：『我想要在一天之內建立八萬四千座佛塔，遍佈整個閻浮提，我的心願是這樣。』當時那位上座自己說道：『善哉，大王！可以在十五天後的正午時分，讓整個閻浮提同時開始建造佛塔。』就這樣按照數量，乃至在一天之內建立了八萬四千座佛塔，世間人民歡欣鼓舞，共同稱之為阿育王塔。 又《大阿育王經》中說，八個國家共同分了舍利，阿阇世王分得八萬四千份，又另外得到佛的口髭（鬍鬚）帶回國。在路上遇到難頭和龍王，龍王向他索要舍利，阿阇世王不給。龍王便說：『我是龍王，有能力摧毀你的國土。』阿阇世王感到害怕，就把佛的鬍鬚給了他。龍王將佛的鬍鬚帶回須彌山下，高八萬四千里，在下面開始蓄水。
【English Translation】 English version With supernatural power, he used his left hand to cover the sunlight, transforming it into eighty-four thousand rays, scattering and illuminating the entire Jambudvipa (the world we live in). Wherever the rays shone, stupas could be built, and that is how the locations of these stupas came to be. At that time, King Ashoka wanted to build stupas for the relics, so he led the four divisions of his army to Rajagriha (Royal City) to retrieve the relics from the stupa of King Ajatasattu (Unborn Enemy), restoring the stupa to its original state. In this way, King Ashoka also took relics from the stupas of the Seven Buddhas and arrived at the village of Zhongmo. At that time, the Dragon Kings welcomed King Ashoka into the Dragon Palace. King Ashoka asked the Dragon Kings for relics to make offerings, and the Dragon Kings gave him a portion. King Ashoka made eighty-four thousand caskets of gold, silver, lapis lazuli, and crystal (sphatik), to hold the Buddha's relics. He also made eighty-four thousand treasure vases to hold these caskets. He also made countless banners, canopies, and umbrellas, and had the various ghosts and spirits each hold the implements for offering the relics. King Ashoka ordered the ghosts and spirits, saying, 'In Jambudvipa, in the cities and villages near the sea, wherever there are one hundred million households, build a stupa for the World Honored One (Sakyamuni Buddha).' At that time, there was a country named Takshasila (Cut Rock), with thirty-six billion households. The people of this country said to the ghosts and spirits, 'You can give us thirty-six caskets of relics, and we will build stupas.' King Ashoka devised a plan to have the regions with fewer people in his country give some to them, so that their population would reach one hundred million households, and then build stupas for them. At that time, in Pataliputra (Flower City), there was a senior monk (elder) named Yasa (Famous). King Ashoka went to him and said to the senior monk, 'I want to build eighty-four thousand stupas in one day, all over Jambudvipa, that is my wish.' At that time, that senior monk said to himself, 'Excellent, Great King! You can have the entire Jambudvipa start building stupas at noon fifteen days from now.' In this way, according to the number, eighty-four thousand stupas were built in one day, and the people of the world rejoiced and called them Ashoka Stupas. Also, the Great Ashoka Sutra says that eight countries divided the relics together, and King Ajatasattu received eighty-four thousand portions, and also separately obtained the Buddha's mustache (beard) to take back to his country. On the way, he met the Dragon King Nandopananda, who asked him for relics. King Ajatasattu did not give them to him. The Dragon King then said, 'I am the Dragon King, and I have the power to destroy your country.' King Ajatasattu was afraid and gave him the Buddha's mustache. The Dragon King took the Buddha's mustache back to the foot of Mount Sumeru, which is eighty-four thousand miles high, and began to store water below.
精塔。阿阇世王得還國。以紫金函盛舍利。作千歲燈火。於五恒河沙水中。起塔葬埋之。后阿育得其國土。王娶夫人。身長八尺發亦周等。眾相具足。王令相師觀之。師言。當爲王生金色之子。王即拜為第二夫人。后遂有身足滿十月。王有緣事宜出外行。太后妒嫉。便作方便共欲除之。募覓豬母即應產者。語第二夫人言。卿是年少甫爾始產。不可露面視天。以被覆面。即生金子光照宮中。盜持而去殺之。即以豬子著其邊。便罵言。汝云。當爲王生金色之子。何故生豬。便取輪頭拍囚內後園中令服菜。王還聞之不悅。久久之後王出行園。見之憶念迎取歸宮。第二夫人漸得親近。具說情狀。王聞驚怪。即殺八萬四千夫人。阿育王后于城外。造立地獄治諸罪人。耶舍知王殺諸夫人應墮地獄。即遣消散比丘化王。令發信悟。問比丘言。殺八萬四千夫人。罪可得贖不。道人言。各為之起一塔。塔下著一舍利。當得脫罪耳。王即尋覓阿阇世王舍利。有國相父年百二十。將五百人取本舍利。王得大喜。即分與鬼神。各還所部。令一日一時同載八萬四千剎。諸鬼神言。多隔山部不得相知。王言。汝曹但還。治槃護剎安鈴。我當使阿修輪以手摸日。四天下亦同時辰。
又阿難經云。塔成造千二百。織成幡及雜花。未得懸幡。王恐身
【現代漢語翻譯】 現代漢語譯本：精塔（Jingta）。阿阇世王（Ajatasattu，未生怨，古印度摩揭陀國國王）奪回國家后，用紫金函盛放舍利，點燃千年的燈火，在五恒河沙的水中，建造佛塔埋葬舍利。後來阿育王（Asoka，孔雀王朝國王）得到這片國土。阿育王娶了一位夫人，身高八尺，頭髮濃密，相貌莊嚴。阿育王讓相師為她看相，相師說：『她應當為大王生下金色的兒子。』阿育王就封她為第二夫人。後來她懷孕，足月后，阿育王因事外出。太后心生嫉妒，就想方設法要除掉她。她找來一頭剛生產的母豬，對第二夫人說：『你年輕，剛生產，不可露面見天，要用被子蓋住臉。』第二夫人生產時，生下一個金色的孩子，光芒照亮宮殿。太后派人偷走孩子殺害，把豬崽放在第二夫人身邊，罵道：『你說要為大王生金色的兒子，為何生下豬崽？』於是把第二夫人囚禁在後花園中，讓她吃菜。阿育王回來后得知此事，心中不悅。過了很久，阿育王在花園中見到第二夫人，憶起舊情，把她接回宮中。第二夫人逐漸得到阿育王的親近，便把事情的真相告訴了他。阿育王聽后非常震驚，就殺死了八萬四千位夫人。阿育王后來在城外建造地獄，懲治罪人。耶舍（Yasa）知道阿育王殺害眾多夫人，死後應墮入地獄，就派消散比丘（Vitasoka）去感化阿育王，使他醒悟。阿育王問比丘：『殺害八萬四千位夫人，罪過可以贖清嗎？』道人說：『為每位夫人建造一座佛塔，塔下安放一顆舍利，就可以脫罪。』阿育王就尋找阿阇世王的舍利。有一位國相的父親，年一百二十歲，帶領五百人取回了原本的舍利。阿育王非常高興，就把舍利分給鬼神，讓他們各自帶回所管轄的地方，讓他們在同一天同一時刻同時裝載八萬四千座佛塔。眾鬼神說：『很多地方隔著山，彼此不相知。』阿育王說：『你們只管回去，修治佛塔，安上鈴鐺。我將讓阿修輪（Asura）用手觸控太陽，使四天下同時到達那個時辰。』 阿難經（Ananda Sutra）又說，佛塔建成一千二百座，織成幡和各種鮮花，還沒來得及懸掛幡，阿育王擔心自己...
【English Translation】 English version: Jingta. King Ajatasattu (Ajatasattu, the Unborn Enemy, king of Magadha in ancient India) regained his kingdom. He placed the sarira (relics) in a purple-gold box, lit thousand-year lamps, and built stupas (pagodas) to bury the sarira in the water of the Five Ganges Rivers. Later, King Asoka (Asoka, king of the Maurya Dynasty) obtained this land. The king married a lady who was eight feet tall, with thick hair and a dignified appearance. King Asoka asked a physiognomist to examine her, and the physiognomist said, 'She should give birth to a golden son for the king.' King Asoka then made her his second queen. Later, she became pregnant, and after ten months, King Asoka went out on business. The Queen Mother became jealous and tried to get rid of her. She found a sow that had just given birth and said to the second queen, 'You are young and have just given birth, so you must not show your face to the sky; you must cover your face with a blanket.' When the second queen gave birth, she gave birth to a golden child, and the light illuminated the palace. The Queen Mother sent someone to steal the child and kill it, and put a piglet next to the second queen, scolding, 'You said you would give birth to a golden son for the king, why did you give birth to a piglet?' So she imprisoned the second queen in the back garden and made her eat vegetables. When King Asoka returned and learned of this, he was displeased. After a long time, King Asoka saw the second queen in the garden, remembered the old love, and took her back to the palace. The second queen gradually gained King Asoka's favor and told him the truth of the matter. King Asoka was shocked when he heard this, and he killed eighty-four thousand ladies. Later, King Asoka built a hell outside the city to punish sinners. Yasa knew that King Asoka had killed many ladies and should fall into hell after death, so he sent Vitasoka Bhikkhu (Vitasoka) to influence King Asoka and awaken him. King Asoka asked the Bhikkhu, 'Can the sin of killing eighty-four thousand ladies be redeemed?' The Taoist said, 'Build a stupa for each lady, and place a sarira under each stupa, and you can escape the sin.' King Asoka then searched for the sarira of King Ajatasattu. There was a father of a state minister, one hundred and twenty years old, who led five hundred people to retrieve the original sarira. King Asoka was very happy and distributed the sarira to the ghosts and gods, and let them take them back to their respective jurisdictions, and let them load eighty-four thousand stupas at the same time on the same day and at the same time. The ghosts and gods said, 'Many places are separated by mountains and do not know each other.' King Asoka said, 'You just go back, repair the stupas, and install bells. I will let the Asura (Asura) touch the sun with his hand, so that the four worlds will reach that time at the same time.' The Ananda Sutra also says that twelve hundred stupas were built, woven into banners and various flowers, but before the banners could be hung, King Asoka was worried about himself...
崩。塔成已六日。王請僧王園供養。時有優波崛多羅漢。將一萬八千阿羅漢。受王請。尊者崛多。顏貌端正身體柔軟。而王體醜陋肌膚粗澀。尊者即說偈言。
我行佈施時 凈心好財物 不如王行施 以沙施於佛
王告大臣。我以沙施佛獲報如是。云何而不修敬於世尊。王后尋佛弟子迦葉阿難等所有佛在世時弟子塔廟。躬到塔所。具展哀情責心脩敬。各興種種供養。更立大塔。各舍十萬兩珍寶供養是塔。次至薄拘羅塔應當供養。王問。彼有何功德。崛多尊者答曰。彼無病第一。乃不為人說一句法。寂默無言。王曰。以一錢供養。諸臣白王言。功德既等。何故於此供養一錢。王告之曰。聽吾所說偈。
雖除無明癡 智慧能鑑察 雖有薄拘羅 於世何所益
時彼一錢還來至王所。時大臣輩見是希有事。異口同音贊彼。嗚呼尊者少欲知足。乃至不須一錢。王及大臣供養菩提樹不絕。夫人名曰低舍羅絺多作念。王極愛念於我。念王今舍我珍寶至菩提樹間。我方便殺樹令死王不得往。可得與我相娛。夫人即遣人以熱乳澆之。樹枯葉落。王聞是語悶迷躄地。夫人見王憂愁不樂。當悅王心。白王曰若無彼樹我命亦無。如來於彼樹得道。彼樹既無何用活耶。復以冷乳灌之。彼樹更生。王聞歡喜詣于樹
【現代漢語翻譯】 現代漢語譯本 崩。塔建成已經六天了。阿育王（Aśoka，印度孔雀王朝的國王）邀請僧侶到王家花園接受供養。當時有優波崛多（Upagupta，一位尊者）羅漢，帶領一萬八千位阿羅漢接受國王的邀請。尊者優波崛多，容貌端正，身體柔軟，而阿育王體貌醜陋，肌膚粗糙。尊者於是說了偈語：
『我行佈施時，凈心好財物，不如王行施，以沙施於佛。』
阿育王告訴大臣：『我以沙子佈施給佛陀，獲得的果報尚且如此，為什麼不修敬世尊呢？』阿育王隨後尋找佛陀的弟子，如迦葉（Kāśyapa，佛陀的弟子）和阿難（Ānanda，佛陀的十大弟子之一）等，以及所有佛陀在世時的弟子所建的塔廟。他親自到塔所在之處，盡情表達哀思，以真誠之心脩敬，各自興建各種供養，並重新建立大塔，各自捨棄十萬兩珍寶供養這些塔。接著來到薄拘羅（Bakula，佛陀弟子）塔，應當進行供養。阿育王問：『他有什麼功德？』優波崛多尊者回答說：『他無病第一，而且不曾為人說一句法，寂默無言。』阿育王說：『（那就）用一枚錢供養。』大臣們對阿育王說：『功德既然相等，為什麼在這裡只供養一枚錢？』阿育王告訴他們：『聽我說這首偈語：』
『雖除無明癡，智慧能鑑察，雖有薄拘羅，於世何所益。』
當時，那一枚錢又回到阿育王那裡。當時大臣們見到這稀有的事情，異口同聲地讚歎薄拘羅：『嗚呼！尊者少欲知足，乃至不需要一枚錢。』阿育王和大臣們供養菩提樹（Bodhi tree，釋迦牟尼成道的樹）沒有停止。夫人名叫低舍羅絺多（Tiṣyarakṣitā，阿育王的王后）心想：『阿育王非常愛我，現在卻捨棄我，把珍寶送到菩提樹那裡。我設法殺死那棵樹，讓它死去，阿育王就不能前往，就可以和我一起享樂了。』夫人就派人把熱牛奶澆在樹上，樹枯萎了，葉子也掉落了。阿育王聽到這件事，感到悶絕，昏倒在地。夫人見阿育王憂愁不樂，想要取悅阿育王的心，就對阿育王說：『如果沒有那棵樹，我的生命也沒有意義。如來在那棵樹下得道，那棵樹既然沒有了，我還活著有什麼用呢？』又用冷牛奶澆灌那棵樹，那棵樹又重新生長出來。阿育王聽了非常高興，前往菩提樹那裡。
【English Translation】 English version After six days since the completion of the stupa, King Aśoka (Aśoka, the king of the Maurya Dynasty in India) invited monks to the royal garden for offerings. At that time, there was the Arhat Upagupta (Upagupta, a venerable one), leading eighteen thousand Arhats to accept the king's invitation. Venerable Upagupta had a dignified appearance and a gentle body, while King Aśoka had an ugly appearance and rough skin. The Venerable then spoke a verse:
'When I practice giving, with a pure heart and good things, it is not as good as the king's giving, offering sand to the Buddha.'
King Aśoka told his ministers, 'I offered sand to the Buddha and received such rewards. Why should we not cultivate reverence for the World Honored One?' King Aśoka then sought out the Buddha's disciples, such as Kāśyapa (Kāśyapa, a disciple of the Buddha) and Ānanda (Ānanda, one of the Buddha's ten great disciples), and all the stupas built by the Buddha's disciples during his lifetime. He personally went to the stupas, expressing his sorrow and cultivating reverence with a sincere heart, each making various offerings and rebuilding the great stupas, each donating one hundred thousand taels of treasures to offer to these stupas. Next, he arrived at the stupa of Bakula (Bakula, a disciple of the Buddha), which should be offered to. King Aśoka asked, 'What merits does he have?' Venerable Upagupta replied, 'He is foremost in being free from illness, and he has never spoken a single word of Dharma to anyone, remaining silent.' King Aśoka said, '(Then) offer one coin.' The ministers said to King Aśoka, 'Since the merits are equal, why offer only one coin here?' King Aśoka told them, 'Listen to this verse I will speak:'
'Although ignorance and delusion are removed, wisdom can discern, although there is Bakula, what benefit is there to the world?'
At that time, that one coin returned to King Aśoka. The ministers, seeing this rare event, praised Bakula in unison, 'Alas! The Venerable is content with little desire, to the point of not needing even one coin.' King Aśoka and his ministers continued to make offerings to the Bodhi tree (Bodhi tree, the tree under which Shakyamuni attained enlightenment) without ceasing. The queen, named Tiṣyarakṣitā (Tiṣyarakṣitā, the queen of King Aśoka), thought, 'King Aśoka loves me very much, but now he is abandoning me and sending treasures to the Bodhi tree. I will find a way to kill that tree, let it die, so that King Aśoka cannot go there and can enjoy himself with me.' The queen then sent people to pour hot milk on the tree, and the tree withered, and the leaves fell. King Aśoka heard about this and felt suffocated, fainting to the ground. The queen, seeing King Aśoka sad and unhappy, wanted to please King Aśoka's heart, so she said to King Aśoka, 'If there is no that tree, my life has no meaning. The Tathagata attained enlightenment under that tree, since that tree is gone, what is the use of me living?' She then poured cold milk on the tree, and the tree grew back. King Aśoka was very happy to hear this and went to the Bodhi tree.
下。目不暫舍。以千甕香湯溉灌菩提樹。倍復嚴好增長茂盛。后王潔凈身心。手執香爐在於殿上。四方作禮心念口言。如來賢聖弟子在諸方者。憐愍我故受我供養。如是語時。有三十萬比丘悉來集。彼大眾中十萬是阿羅漢。二十萬是學人。及凡夫宮人太子群臣。共王所作功德無量。不可述盡。
又雜阿含經云。阿育王問比丘言。誰于佛法中能行大施。諸比丘言。給孤獨長者最行大施。王問。彼施幾許。比丘答曰。以舍億千金。王聞已。彼長者尚舍億千金。我今為王。何緣復以億千金施。當以億百千金施。乃至用私藏盡。將此閻浮提夫人婇女太子大臣。總施與聖僧。後用四十億金。還復贖取。如是計挍。總用九十六億千金。乃至王得重病自知命盡。常愿以億百千金作功德。今愿不滿便就後世。唯減四億未滿。王即辦諸珍寶。送與雞頭摩寺。乃至以半阿摩勒果。送與僧禮拜僧足。問訊大聖眾等。我領此閻浮提。是我所有。今者頓盡不得自在唯此半果哀愍納受。令我得福。上座耶舍令研磨著石榴羹中行之。一切皆得周遍。王復問傍臣曰。誰是閻浮提王。諸臣啟王言。大王是也。時王從臥起而坐。顧望四方合掌作禮。念諸佛功德心念口言。我今復以此閻浮提施與三寶。時王書紙上而封緘之。以齒印印之。作如是事畢即便
【現代漢語翻譯】 現代漢語譯本 下。眼睛片刻不離開（菩提樹）。用千甕香湯澆灌菩提樹，使它更加莊嚴美好，生長茂盛。後來國王潔凈身心，手持香爐在殿上，向四方作禮，心中默唸口中說道：『如來、賢聖弟子們，在各方的，請憐憫我，接受我的供養。』這樣說的時候，有三十萬比丘全部到來聚集。這些大眾中，十萬是阿羅漢（已證悟的聖者），二十萬是還在修行的學人。以及凡夫俗子的宮人、太子、群臣，共同參與國王所做的功德，無量無邊，無法述說窮盡。
又，《雜阿含經》中說，阿育王（Aśoka，印度孔雀王朝國王）問比丘們說：『誰在佛法中能夠行大布施？』比丘們說：『給孤獨長者（Anāthapiṇḍika，釋迦牟尼佛時代舍衛城的大富長者）最能行大布施。』國王問：『他佈施了多少？』比丘回答說：『他捨棄了億千金。』國王聽了之後，心想：『那位長者尚且捨棄了億千金，我現在身為國王，為何只用億千金來佈施呢？應當用億百千金來佈施，甚至用盡我的私藏。將這整個閻浮提（Jambudvīpa，指我們所居住的這個世界）的夫人、婇女、太子、大臣，全部佈施給聖僧。』後來又用了四十億金，才贖回他們。這樣計算下來，總共用了九十六億千金。直到國王得了重病，自知壽命將盡，常常希望用億百千金來做功德，現在願望沒有滿足就要去世了，只差四億沒有完成。國王立即準備各種珍寶，送到雞頭摩寺（Kukkutarama，寺院名）。甚至用半個阿摩勒果（āmalaka，一種水果）供養僧眾，禮拜僧眾的腳，問候大聖眾等，說：『我統治這閻浮提，這裡的一切都是我的，現在全部都失去了，不能再自由支配，只有這半個果子，請哀憐我，接受我的供養，讓我得到福報。』上座耶舍（Yaśa，比丘名）讓人磨碎果子，放在石榴羹中分發給大家，一切人都得到周遍。國王又問身邊的臣子說：『誰是閻浮提的國王？』臣子們稟告國王說：『大王您就是。』這時國王從臥榻上起身坐起，環顧四方，合掌作禮，心中憶念諸佛的功德，心中默唸口中說道：『我現在再次將這閻浮提佈施給三寶。』當時國王在紙上寫下這些話，並封緘起來，用牙齒蓋上印章。做完這些事後，就去世了。
【English Translation】 English version down. His eyes did not leave it for a moment. He used a thousand urns of fragrant water to irrigate the Bodhi tree (the tree under which the Buddha attained enlightenment), making it even more magnificent, beautiful, and lush. Later, the king purified his body and mind, held a censer in his hand in the palace hall, and paid homage in the four directions, thinking in his heart and speaking with his mouth: 'Tathagata (another name for the Buddha), virtuous and holy disciples, who are in all directions, please have mercy on me and accept my offerings.' As he spoke these words, three hundred thousand Bhikkhus (monks) all came and gathered. Among this great assembly, one hundred thousand were Arhats (enlightened beings), and two hundred thousand were students still in training, as well as ordinary palace women, princes, ministers, and officials. Together with the king, they created immeasurable merit, which cannot be fully described.
Furthermore, the Saṃyukta Āgama (a collection of Buddhist scriptures) says that King Ashoka (Aśoka, an Indian emperor of the Maurya Dynasty) asked the Bhikkhus, 'Who is able to perform great charity in the Buddha's Dharma?' The Bhikkhus replied, 'Anāthapiṇḍika (a wealthy merchant in Śrāvastī during the time of the Buddha) is the greatest giver.' The king asked, 'How much did he give?' The Bhikkhus replied, 'He gave away a billion gold coins.' Upon hearing this, the king thought, 'That merchant gave away a billion gold coins. Now that I am a king, why should I only give a billion gold coins? I should give a hundred billion gold coins, even using up all my private wealth. I will give this entire Jambudvīpa (the world we live in), including my consorts, palace women, princes, and ministers, to the Sangha (the monastic community).' Later, he used forty billion gold coins to redeem them. Calculating in this way, he used a total of ninety-six billion gold coins. Until the king became seriously ill and knew that his life was coming to an end, he always wished to perform meritorious deeds with a hundred billion gold coins. Now his wish will not be fulfilled before he passes away, with only four billion remaining. The king immediately prepared various treasures and sent them to Kukkutarama (a monastery). He even offered half an āmalaka fruit (a type of fruit) to the Sangha, bowed at the feet of the Sangha, and greeted the great holy assembly, saying, 'I rule this Jambudvīpa, and everything here is mine. Now everything is lost, and I am no longer free to dispose of it. Only this half fruit remains. Please have mercy on me and accept my offering, so that I may gain merit.' The elder Yaśa (a Bhikkhu) had the fruit ground and mixed into pomegranate soup, which was distributed to everyone. The king then asked the ministers beside him, 'Who is the king of Jambudvīpa?' The ministers replied to the king, 'You are the king, Your Majesty.' At this time, the king rose from his bed and sat up, looked around in all directions, joined his palms in reverence, and remembered the merits of all the Buddhas in his heart, thinking in his heart and speaking with his mouth: 'I now again give this Jambudvīpa to the Triple Gem (Buddha, Dharma, Sangha).' At that time, the king wrote these words on paper, sealed it, and stamped it with his tooth. After doing all these things, he passed away.
無常。爾時太子及諸人民。興種種供養葬送。如王之法而阇維之。
又法益經云。今是大地屬於三寶。云何而立太子為王。諸臣聞已。載出四億金。送與寺中將贖其地。
又善見論云。阿育王以金錢九十六億。起八萬四千寶塔。復大種種佈施。
興造緣第三
述曰。上來所引經論。興置所由。其已知乎。然未識塔義是何。復有幾種。所為之人復通凡不。答曰。梵漢不同。翻譯前後。致有多名。文有訛正。所云塔者。或云塔婆。此云方墳。或云支提。翻為滅惡生善處。或云斗藪波。此云護贊。如人讚嘆擁護嘆者。西梵正音。名為窣堵波。此云廟。廟者貌也。即是靈廟也。安塔有其三意。一表人勝。二令他信。三為報恩。若是凡夫比丘有德望者。亦得起塔。餘者不合。若立支提。有其四種。一生處。二得道處。三轉法輪處。四涅槃處。諸佛生處及得道處。此二定有支提。生必生阿輸柯樹下。此云無憂樹。此是夫人生太子之處。即號此樹為生處支提。如來得道。在於菩提樹下。即呼此樹下為得道支提。如來轉法輪。及涅槃處。此二無定。初轉法輪為五比丘。在於鹿苑。縱廣各二十五尋。一尋八尺。古人身大故。一尋八尺。合二十丈。今天竺人。處處多立轉法輪。取一好處而依此量。豎三柱安三輪。
【現代漢語翻譯】 現代漢語譯本：無常。當時，太子和所有人民，以各種各樣的供養來葬送他，按照國王的禮法進行火化（阇維）。 《法益經》又說，現在這片大地屬於三寶（佛、法、僧），怎麼能立太子為王呢？眾臣聽了之後，拿出四億金錢，送到寺廟中，用來贖買這片土地。 《善見論》又說，阿育王（Aśoka，印度孔雀王朝的國王）用九十六億金錢，建造了八萬四千座寶塔，還進行了各種各樣的佈施。 興造緣第三 述曰：上面所引用的經論，說明了興建佛塔的緣由，大家應該已經知道了。然而，還不清楚塔的含義是什麼，又有幾種型別，建造塔的人是否包括凡夫俗子。回答是：梵語和漢語不同，翻譯有先後，導致名稱很多。文字也有訛誤和正確之分。所說的塔，或者叫做塔婆（stūpa），這裡叫做方墳。或者叫做支提（caitya），翻譯為滅惡生善之處。或者叫做斗藪波，這裡叫做護贊，就像人們讚歎擁護一樣。西梵的正確發音，叫做窣堵波（stūpa），這裡叫做廟，廟就是貌，也就是靈廟。安放塔有三個意義：一是表彰人的殊勝，二是使他人信服，三是爲了報恩。如果是凡夫比丘，但有德行和聲望，也可以建造塔，其他人不適合。如果建立支提，有四種：一是生處，二是得道處，三是轉法輪處，四是涅槃處。諸佛的出生處和得道處，這兩個地方一定有支提。出生一定是在阿輸柯樹（Aśoka tree，無憂樹）下，這裡叫做無憂樹。這是夫人生產太子的地方，因此稱這棵樹為生處支提。如來得道，在菩提樹下，因此稱這棵樹下為得道支提。如來轉法輪和涅槃處，這兩個地方沒有固定。初次轉法輪是為五比丘，在鹿苑，縱橫各二十五尋，一尋八尺。古人身體高大，所以一尋八尺，合二十丈。現在天竺人，到處都建造轉法輪的場所，選取一個好的地方，按照這個尺寸，豎立三根柱子，安放三個輪子。
【English Translation】 English version: Impermanence. At that time, the Crown Prince and all the people, with various offerings, buried him, cremating (Jhāpeti) him according to the law of the king. Furthermore, the Fa Yi Jing says, 'Now this great earth belongs to the Three Jewels (Buddha, Dharma, Sangha). How can we establish the Crown Prince as king?' Upon hearing this, the ministers took out four hundred million in gold and sent it to the temple to redeem the land. Furthermore, the Samantapāsādikā says, 'King Aśoka (Aśoka, an Indian Maurya Empire) used ninety-six billion in gold to build eighty-four thousand precious pagodas and also made various kinds of donations.' Chapter 3: Causes and Conditions for Construction Commentary: The sutras and treatises cited above explain the reasons for building pagodas. You should already know this. However, the meaning of 'tower' is not yet understood, nor are the types of towers, or whether the people who build them include ordinary people. The answer is: Sanskrit and Chinese are different, and the translations vary in time, resulting in many names. The texts also have errors and corrections. The so-called 'tower' is also called stūpa, which here is called a square tomb. Or it is called caitya, which is translated as a place for eliminating evil and generating good. Or it is called dūṣya, which here is called protection and praise, like people praising and supporting. The correct pronunciation in Western Sanskrit is stūpa, which here is called a temple. A temple is a likeness, that is, a spiritual temple. There are three meanings for placing a tower: first, to show the superiority of a person; second, to make others believe; and third, to repay kindness. If an ordinary bhikkhu (monk) has virtue and reputation, he can also build a tower; others are not suitable. If a caitya is built, there are four types: first, the place of birth; second, the place of enlightenment; third, the place of turning the wheel of Dharma; and fourth, the place of nirvana. The places of birth and enlightenment of all Buddhas must have a caitya. Birth must be under the Aśoka tree (Aśoka tree, the sorrow-free tree), which here is called the sorrow-free tree. This is the place where the queen gave birth to the Crown Prince, so this tree is called the caitya of the place of birth. The Tathagata attained enlightenment under the Bodhi tree, so this tree is called the caitya of the place of enlightenment. The places where the Tathagata turned the wheel of Dharma and attained nirvana are not fixed. The first turning of the wheel of Dharma was for the five bhikkhus in the Deer Park, which was twenty-five yojanas in length and width, with one yojana being eight feet. The ancients were tall, so one yojana was eight feet, totaling twenty zhang. Today, the people of India build places for turning the wheel of Dharma everywhere, choosing a good place and following this measurement, erecting three pillars and placing three wheels.
表佛昔日三轉法輪相。即名此處。為轉法輪支提。如來入涅槃處。安置舍利。即名此處為涅槃支提。現今立寺名涅槃寺。此則為定。若據舍利處處起塔。則為不定。此四立名窣堵波。
又毗婆沙論云。若人起大塔如來生處。轉法輪處。若人取小石為塔。其福等前大塔。所為尊故。若為如來大梵起大塔。或起小塔。以所為同故其福無異。
又阿含經云。有四種人應起塔。一如來。二辟支佛。三聲聞。四輪王。
又十二因緣經云。有八人得起塔。一如來。二菩薩。三緣覺。四羅漢。五那含。六斯陀含。七須陀洹。八輪王。若輪王已下起塔。安一露槃。見之不得禮。以非聖塔故。初果二露槃。乃至如來安八露槃。八槃已上並是佛塔。
又僧祇律云。初起僧伽藍時先規度地。將作塔處不得在南。不得在西。應在東應在北。不侵佛地。僧地應在西作。南作僧房。佛塔高顯。處作。不得塔院內浣染曬衣唾地。得為佛塔四面作龕。作師子鳥獸種種彩畫。內懸幡蓋得為佛塔四面造種種園林花果。是中出花應供養塔。若樹檀越自種。檀越言。是中花供養佛。果與僧食。佛言。應從檀越語。若花多者。得與花鬘家。語言爾許花作鬘與我。餘者與爾許直。若得直得用。然燈買香以供養佛。兼得治塔若。直多者。得置
【現代漢語翻譯】 現代漢語譯本： 佛陀昔日三轉法輪的形象，就以此處命名，稱為轉法輪支提（Dharmachakra Stupa，法輪塔）。如來入涅槃的地方，安置舍利，就以此處命名為涅槃支提（Nirvana Stupa，涅槃塔）。現在建立的寺廟名為涅槃寺，這是固定的說法。如果根據舍利所在之處處處建塔，那就是不確定的說法。以上這四種情況都可以建立窣堵波（Stupa，塔）。
另外，《毗婆沙論》中說，如果有人在如來出生的地方建造大塔，或者在轉法輪的地方建造大塔，或者有人取小石子建造塔，其功德與前者的大塔相等，因為所尊崇的對象相同。如果爲了如來或大梵天建造大塔，或者建造小塔，因為所為的目的相同，所以其功德沒有差別。
另外，《阿含經》中說，有四種人應該建造塔：一是如來（Tathagata，佛），二是辟支佛（Pratyekabuddha，緣覺），三是聲聞（Sravaka，阿羅漢），四是輪王（Chakravartin，轉輪聖王）。
另外，《十二因緣經》中說，有八種人可以建造塔：一是如來，二是菩薩（Bodhisattva），三是緣覺，四是羅漢（Arhat），五是那含（Anagamin，不還果），六是斯陀含（Sakrdagamin，一來果），七是須陀洹（Srotapanna，預流果），八是輪王。如果輪王以下的人建造塔，安放一個露槃（a type of finial，塔頂），見到后不得禮拜，因為不是聖塔的緣故。初果的塔安放兩個露槃，乃至如來的塔安放八個露槃。八個露槃以上的都是佛塔。
另外，《僧祇律》中說，最初建造僧伽藍（Sangharama，寺院）時，首先要規劃土地。將要建造塔的地方不得在南面，不得在西面，應該在東面或北面，不得侵佔佛地。僧眾居住的地方應該在西面或南面建造僧房。佛塔要高大顯眼地建造。不得在塔院內洗滌、染色、晾曬衣服或隨地吐痰。可以為佛塔四面建造佛龕，繪製獅子、鳥獸等各種彩畫。內部可以懸掛幡蓋。可以為佛塔四面建造各種園林，種植花果。從中採摘的花應該用來供養塔。如果樹是檀越（Danapati，施主）自己種植的，檀越說：『這些花用來供養佛，果實給僧眾食用。』佛說：『應該按照檀越所說的話去做。』如果花很多，可以給花鬘家（florist，花環製作者），告訴他們：『用這麼多花為我製作花環，剩下的花給你這麼多錢。』如果得到錢，可以用它來點燈、買香以供養佛，也可以用來修繕塔。如果錢很多，可以儲存起來。
【English Translation】 English version: The image of the Buddha turning the Dharma wheel three times in the past is the reason for naming this place Dharmachakra Stupa (法輪塔). The place where the Tathagata (如來, Buddha) entered Nirvana (涅槃), where the relics are placed, is named Nirvana Stupa (涅槃塔). The temple currently established is named Nirvana Temple, and this is a fixed designation. If stupas are built everywhere relics are located, that would be an uncertain designation. All four of these situations can be used to establish a Stupa (窣堵波, Pagoda).
Furthermore, the Vibhasa (毗婆沙論) states that if someone builds a large stupa at the place where the Tathagata was born, or at the place where the Dharma wheel was turned, or if someone uses small stones to build a stupa, the merit is equal to that of the former large stupa, because the object of veneration is the same. If a large stupa is built for the Tathagata or Mahabrahma (大梵天), or a small stupa is built, because the purpose is the same, there is no difference in merit.
Furthermore, the Agama Sutra (阿含經) states that there are four types of people who should build stupas: first, the Tathagata; second, the Pratyekabuddha (辟支佛, Solitary Buddha); third, the Sravaka (聲聞, Disciple); and fourth, the Chakravartin (輪王, Wheel-Turning King).
Furthermore, the Sutra of the Twelve Nidanas (十二因緣經) states that there are eight types of people who can build stupas: first, the Tathagata; second, the Bodhisattva (菩薩); third, the Pratyekabuddha; fourth, the Arhat (羅漢); fifth, the Anagamin (那含, Non-Returner); sixth, the Sakrdagamin (斯陀含, Once-Returner); seventh, the Srotapanna (須陀洹, Stream-Enterer); and eighth, the Chakravartin. If those below the Chakravartin build a stupa and place one 'lupan' (露槃, a type of finial) on it, one should not bow upon seeing it, because it is not a sacred stupa. The stupa of a Stream-Enterer has two 'lupans', up to the stupa of the Tathagata, which has eight 'lupans'. Anything with eight 'lupans' or more is a Buddha stupa.
Furthermore, the Sanghika-vinaya (僧祇律) states that when first building a Sangharama (僧伽藍, Monastery), one should first plan the land. The place where the stupa will be built should not be in the south or west, but should be in the east or north, and should not encroach on the Buddha's land. The place where the Sangha (僧, monastic community) resides should be built to the west or south as monks' quarters. The Buddha stupa should be built high and prominently. One should not wash, dye, or dry clothes or spit on the ground within the stupa courtyard. One can build niches on all four sides of the Buddha stupa, and paint various colorful pictures of lions, birds, and beasts. Banners and canopies can be hung inside. One can build various gardens with flowers and fruits on all four sides of the Buddha stupa. The flowers that come from them should be used to make offerings to the stupa. If the trees are planted by a Danapati (檀越, Patron), and the Danapati says, 'These flowers are for offering to the Buddha, and the fruits are for the Sangha to eat,' the Buddha said, 'One should do as the Danapati says.' If there are many flowers, one can give them to a florist (花鬘家, garland maker) and tell them, 'Use this many flowers to make a garland for me, and I will give you this much money for the rest.' If money is obtained, it can be used to light lamps, buy incense to offer to the Buddha, and also to repair the stupa. If there is a lot of money, it can be stored.
佛無盡物中。若人言佛無貪怒癡。但自莊嚴。因是花果而受樂者。得罪報重。
佛言。亦得作支提。有舍利者名塔。無舍利者名支提。如佛生處。得道處。轉法輪處。佛泥洹處。得作菩薩像。辟支佛像。佛腳跡處。此諸支提得安佛華蓋供養。若供養中。上者供養佛塔。下者供養支提。若卒風雨來應收供養。具隨近安之。不得言我是上座。我是阿練若乞食大德等。得越毗尼罪。若塔僧物賊來急時不得藏舉。佛物應莊嚴佛像。僧座具應敷。安置種種飲食。令賊見相。若起慈心賊問。比丘莫畏出來。年少應看。若賊卒至不得藏物者。應言一切行無常。作是語已捨去。是名難法。
感報緣第四
如小未曾有經云。佛告阿難。若有一人。盡四天下滿中草木。皆悉為人。得四道果及辟支佛。盡壽四事供養所須具足。至滅度后一一起塔。香華幢幡寶蓋供養。復造帝釋大莊嚴殿用八萬四千寶柱。八萬四千寶。窗八萬四千天井寶窗。八萬四千樓櫓館閣。四出圍繞眾寶挍飾。若有善男子善女人。作如上百千億大莊嚴殿。用施四方僧。其福雖多。然不如有人于佛般涅槃后以如芥子舍利起塔。大如庵摩勒果。其剎如針。上施槃蓋如酸棗葉。若佛形像如𪍿麥大。勝前功德滿足百倍。不及一千倍萬倍。百千萬倍所不能及。不可稱
【現代漢語翻譯】 現代漢語譯本： 在佛的無盡財物中，如果有人說佛沒有貪婪、嗔怒和愚癡，卻只顧自己裝飾，因為這些花果而享受快樂，那麼他所得到的罪報是很重的。
佛說：也可以建造支提（Cetiya，佛塔或聖地）。有舍利（Śarīra，遺骨）的叫做塔（Stūpa，佛塔），沒有舍利的叫做支提。比如佛陀出生的地方、得道的地方、初轉法輪的地方、佛陀涅槃的地方，可以製作菩薩像、辟支佛像、佛腳印的地方。這些支提可以安放佛華蓋進行供養。如果供養中，最好的供養是供養佛塔，次等的供養是供養支提。如果突然颳風下雨，應該收起供養品，放在附近安全的地方。不能說『我是上座』、『我是阿練若（āraṇya，寂靜處）乞食的大德』等等，這樣會犯越毗尼罪（Vinaya，戒律）。如果塔的僧眾的財物遇到盜賊來搶劫時，不能藏匿或拿走。佛的財物應該用來莊嚴佛像，僧眾的坐具應該鋪好，安置各種飲食，讓盜賊看到這些景象。如果盜賊因此生起慈悲心，問：『比丘（bhikkhu，出家男眾）不要害怕，出來吧。』年少者應該察看情況。如果盜賊突然來到，來不及藏匿財物，應該說：『一切行無常（anicca，無常）。』說完這些話就離開。這叫做難法。
感報緣第四
如《小未曾有經》所說，佛告訴阿難（Ānanda，佛陀的十大弟子之一）：如果有一個人，用充滿整個四天下（catudvīpaka，四大部洲）的草木，都變成人，並且都證得四道果（catvāri phalāni，須陀洹果、斯陀含果、阿那含果、阿羅漢果）以及辟支佛果，盡其一生用四事（衣服、飲食、臥具、醫藥）供養他們，直到他們滅度后，一一為他們建造佛塔，用香、花、幢、幡、寶蓋供養，又建造帝釋（Indra，天帝）的大莊嚴殿，用八萬四千根寶柱，八萬四千個寶窗，八萬四千個天井寶窗，八萬四千個樓櫓館閣，四面圍繞，用各種珍寶裝飾。如果有善男子、善女人，建造如上面所說的百千億個大莊嚴殿，用來佈施給四方僧眾，他們的福報雖然很多，然而不如有人在佛陀般涅槃（parinirvāṇa，完全的涅槃）后，用像芥子（芥菜籽）那麼大的舍利建造佛塔，或者像庵摩勒果（一種果實）那麼大，塔剎像針一樣，上面施加的槃蓋像酸棗葉一樣，或者佛的形像像青稞麥那麼大，勝過前面的功德滿足百倍，不及一千倍、萬倍、百千萬倍所能及，不可稱量。
【English Translation】 English version: Among the inexhaustible possessions of the Buddha, if someone says that the Buddha is without greed, anger, and delusion, yet only adorns himself and enjoys pleasure because of these flowers and fruits, then the karmic retribution he receives will be severe.
The Buddha said: 'A Cetiya (shrine or sacred place) can also be built. That which contains Śarīra (relics) is called a Stūpa (reliquary, mound), and that which does not contain Śarīra is called a Cetiya. For example, the place where the Buddha was born, the place where he attained enlightenment, the place where he first turned the wheel of Dharma, and the place where the Buddha entered Nirvāṇa, one can make images of Bodhisattvas, images of Pratyekabuddhas, and places with the Buddha's footprints. These Cetiyas can be adorned with Buddha canopies for offerings. Among offerings, the best offering is to offer to a Stūpa, and the lesser offering is to offer to a Cetiya. If sudden wind and rain come, the offerings should be collected and placed nearby in a safe place. One should not say, 'I am a senior monk,' 'I am a great virtuous one who begs for food in the āraṇya (secluded place),' etc., as this would violate the Vinaya (monastic rules). If thieves come to rob the property of the Stūpa's Sangha (monastic community), one should not hide or take away the items. The Buddha's property should be used to adorn the Buddha image, the Sangha's seating mats should be laid out, and various foods should be arranged, so that the thieves may see these things. If the thieves then develop a compassionate heart and ask, 'Bhikkhus (monks), do not be afraid, come out,' the younger ones should observe the situation. If thieves suddenly arrive and there is no time to hide the items, one should say, 'All conditioned things are impermanent (anicca).' After saying these words, one should leave. This is called a difficult Dharma.'
Chapter Four: The Causes and Conditions of Retribution
As stated in the Lesser Unprecedented Sutra, the Buddha told Ānanda (one of the Buddha's ten principal disciples): 'If there is a person who fills the entire catudvīpaka (four continents) with trees and plants, and transforms them all into people, and all of them attain the four fruits (catvāri phalāni: Sotāpanna, Sakadāgāmin, Anāgāmin, and Arhat) and the fruit of a Pratyekabuddha, and for their entire lives provides them with all their needs of the four requisites (clothing, food, bedding, and medicine), and after they pass away, builds a Stūpa for each of them, offering incense, flowers, banners, and jeweled canopies, and also builds a great magnificent palace for Indra (king of the gods), with eighty-four thousand jeweled pillars, eighty-four thousand jeweled windows, eighty-four thousand skylight windows, eighty-four thousand towers and pavilions, surrounded on all sides, adorned with various jewels. If a good man or good woman builds hundreds of thousands of millions of such great magnificent palaces, and uses them to make offerings to the Sangha of the four directions, although their merit is great, it is still not as great as someone who, after the Buddha's parinirvāṇa (complete Nirvāṇa), uses a Śarīra (relic) as small as a mustard seed to build a Stūpa, or as large as an Āmalaka fruit (a type of fruit), with a spire as thin as a needle, and a parasol on top as small as a jujube leaf, or an image of the Buddha as small as a barley grain, which surpasses the previous merit by a hundredfold, but is still less than a thousandfold, ten thousandfold, or a hundred thousand millionfold, and is immeasurable.'
量。阿難當知。如來無量功德。戒分。定分。智慧分。解脫分。知見解脫分。無量功德有大神通變化。及六波羅蜜。如是等無量功德。又無上依經云。阿難向佛合掌而作是言。我於今日入王舍乞食。見一大重閣莊嚴新成內外宛密。若有清信人佈施四方僧。並見四事。若如來滅后取佛舍利如芥子大。安立塔中。起塔如阿摩羅子大。戴剎如針。大露槃如棗葉大。造佛如麥子大。此二功德何者為勝。佛告阿難。如滿四天下四果聖人及辟支佛。如苷蔗林竹荻麻田等。若有一人盡壽供養。四事具足。及入涅槃后悉起大塔。供養然燈燒香衣服幢幡等。阿難。于意云何。是人功德多不。阿難言。甚多世尊。阿難且置。又如帝釋天宮住處。有大飛閣名常勝殿。種種寶莊各八萬四千。若有清信男子女人。造作如是常勝寶殿。百千拘胝。施與四方眾僧。若復有人。如來般涅槃后。取捨利如芥子。造塔如阿摩羅子大。戴剎如針。大露槃如棗葉大。造佛形像如麥子大。此功德勝前所說。百分不及一千萬億分乃至阿僧祇數分。所不及一。及譬喻所不能及。何以故。如來無量功德故。縱碎娑婆世界末為微塵。以此次第悉是四沙門果。及辟支佛。若有清信男女。盡形供養。及以滅後起塔供養。亦不如取捨利如芥子大。乃至造像如麥子大。此功德勝前所
【現代漢語翻譯】 現代漢語譯本：量的。阿難（Ananda，佛陀的十大弟子之一）應當知道，如來（Tathagata，佛的稱號之一）有無量的功德，包括戒律的功德、禪定的功德、智慧的功德、解脫的功德、以及解脫知見的功德。這些無量的功德伴隨著巨大的神通變化，以及六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）。如是等等，有無量的功德。 又《無上依經》中記載，阿難向佛合掌說道：『我今天到王舍城（Rajagrha，古印度城市）乞食，見到一座巨大的重閣，裝飾華麗，剛剛建成，內外嚴密。如果有一位虔誠的信徒佈施給四方僧眾，並供養四事（飲食、衣服、臥具、醫藥）。或者在如來滅度后，取佛陀的舍利，如芥菜籽般大小，安放在塔中，建造的塔如庵摩羅果（Amalaka，一種果實）般大小，塔剎如針般大小，露盤如棗葉般大小，塑造的佛像如麥子般大小。這兩種功德，哪一種更為殊勝？』 佛告訴阿難：『如果充滿四天下的四果聖人（Srota-apanna, Sakrdagamin, Anagamin, Arhat，聲聞乘的四個果位）以及辟支佛（Pratyekabuddha，緣覺），如同甘蔗林、竹林、荻草田、麻田一樣眾多。若有一個人盡其一生供養他們，四事供養具足，並且在他們入涅槃后，都為他們建造巨大的塔，供養燃燈、燒香、衣服、幢幡等等。阿難，你認為怎麼樣？這個人的功德多嗎？』 阿難回答說：『非常多，世尊。』 佛說：『阿難，暫且放下這件事。又如帝釋天（Indra，佛教護法神）的宮殿，有一座巨大的飛閣，名為常勝殿，用各種珍寶裝飾，各有八萬四千種。如果有一位虔誠的男子或女子，建造如此的常勝寶殿，百千拘胝（koti，印度數字單位，千萬），佈施給四方眾僧。如果又有人，在如來般涅槃后，取捨利如芥菜籽般大小，建造的塔如庵摩羅果般大小，塔剎如針般大小，露盤如棗葉般大小，塑造的佛像如麥子般大小。這種功德勝過前面所說的功德，百分不及一，千萬億分乃至阿僧祇（asamkhya，印度數字單位，無量數）數分，都比不上其中的一分，也無法用譬喻來形容。為什麼呢？因為如來有無量的功德。縱然將娑婆世界（Saha World，我們所居住的世界）粉碎成微塵，以此次第都是四沙門果，以及辟支佛。如果有虔誠的男女，盡其一生供養他們，以及在他們滅度后建造塔供養，也不如取捨利如芥菜籽般大小，乃至塑造佛像如麥子般大小。這種功德勝過前面所說的功德。』
【English Translation】 English version: Measure. Ananda (one of the ten principal disciples of the Buddha) should know that the Tathagata (an epithet of the Buddha) has immeasurable merits, including the merits of precepts, the merits of samadhi, the merits of wisdom, the merits of liberation, and the merits of the knowledge and vision of liberation. These immeasurable merits are accompanied by great supernatural powers and transformations, as well as the Six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna). Thus, there are immeasurable merits. Furthermore, the Anuttara-yogatantra states: 'Ananda, with his palms together, said to the Buddha: 'Today, as I went to Rajagrha (an ancient Indian city) for alms, I saw a great double-storied pavilion, newly built and adorned, both inside and out. If a faithful person were to give alms to the Sangha (Buddhist monastic order) of the four directions and provide the four requisites (food, clothing, bedding, and medicine), or if, after the Tathagata's Parinirvana (the Buddha's passing away), someone were to take a relic of the Buddha, as small as a mustard seed, and enshrine it in a stupa (a Buddhist monument), building a stupa as large as an Amalaka (a type of fruit), with a finial as small as a needle, a dew plate as large as a jujube leaf, and creating a Buddha image as small as a grain of wheat, which of these two merits would be superior?' The Buddha said to Ananda: 'If the four continents were filled with Arhats (one who has attained Nirvana) and Pratyekabuddhas (a Buddha who attains enlightenment on their own), as numerous as sugarcane forests, bamboo groves, reed fields, and hemp fields, and if one person were to support them throughout their lives, providing the four requisites, and after their Parinirvana, were to build great stupas for them, offering lamps, incense, clothing, banners, and so on, Ananda, what do you think? Would that person's merit be great?' Ananda replied: 'Very great, O World-Honored One.' The Buddha said: 'Ananda, set that aside for now. Furthermore, in the palace of Indra (the king of the gods in Buddhism), there is a great flying pavilion called the Constant Victory Hall, adorned with various treasures, each numbering eighty-four thousand. If a faithful man or woman were to build such a Constant Victory Hall, hundreds of thousands of kotis (a unit of measurement in ancient India, ten million), and donate it to the Sangha of the four directions, or if someone, after the Tathagata's Parinirvana, were to take a relic as small as a mustard seed, build a stupa as large as an Amalaka, with a finial as small as a needle, a dew plate as large as a jujube leaf, and create a Buddha image as small as a grain of wheat, this merit would surpass the former merit, by a fraction so small that one percent, one trillionth, or even an asamkhya (an immeasurably large number) part would not be comparable, and no analogy could describe it. Why? Because the Tathagata has immeasurable merits. Even if the Saha World (the world we live in) were ground into dust, and each particle were a Sramana (ascetic) of the four fruits and a Pratyekabuddha, if faithful men and women were to support them throughout their lives and build stupas for them after their Parinirvana, it would still not equal taking a relic as small as a mustard seed and creating an image as small as a grain of wheat. This merit surpasses the former merit.'
說。百分千萬億分不及一分。乃至算數譬喻所不能及。如是阿難。一切如來。昔在因地知眾生界自性清凈。客塵煩惱之所污濁。然不入眾生清凈界中。能為一切眾生說深妙法。除煩惱障。應生下劣心。以大量故於諸眾生生尊重心。起大師敬。起般若。起阇那。起大悲。依此立法。菩薩得入阿鞞跋致位(此云不退)依如實知證大方便。得阿耨菩提。
又涅槃經云。若於佛法僧供養一香燈。乃至獻一花。則生不動國。善守佛僧物。涂掃佛僧地。造像塔如拇指。當生歡喜心。亦生不動國。此即凈土常嚴不為三災所動也。
旋繞緣第五
如菩薩本行經云。昔佛在世時。佛與阿難入舍衛城。而行乞食。時彼城中有一婆羅門。從外而來。見佛出城光相巍巍。時婆羅門。歡喜踴躍。繞佛一匝作禮而去。佛便微笑。告阿難言。此婆羅門見佛歡喜。以清凈心繞佛一匝。以此功德從是以後。二十五劫不墮惡道。天上人中快樂無極。竟二十五劫得辟支佛。名持儭那祇梨。以是因緣。若人旋佛及旋佛塔。所生之處得福無量也。
又提謂經云。長者提謂白佛言。散花燒香然燈禮拜。是為供養。旋塔得何等福。佛言。旋塔有五福德。一後世得端正好色。二得聲音好。三生天上。四得生王侯家。五得泥洹道。何因緣得端正好
【現代漢語翻譯】 現代漢語譯本：說。百分千萬億分之一都不及一分，乃至算數譬喻都不能比及。像這樣，阿難（Ananda，佛陀的十大弟子之一）。一切如來（Tathagata，佛的稱號），過去在因地時，知道眾生界自性清凈，只是被客塵煩惱所污染。然而不因此而不進入眾生清凈界中，能為一切眾生說甚深微妙的法，去除煩惱障礙。不應生下劣心，因為有廣大的心量，所以對一切眾生生尊重心，生起對大師的敬意，生起般若（Prajna，智慧），生起禪那（Dhyana，禪定），生起大悲心。依靠這些法，菩薩（Bodhisattva，覺悟的有情）才能進入阿鞞跋致位（Avaivartika，不退轉），依靠如實知見證得大方便，得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
又《涅槃經》說，如果對佛、法、僧供養一炷香、一盞燈，乃至獻一朵花，就能生到不動國。善於守護佛、僧的財物，涂掃佛、僧的土地，建造像塔如拇指般大小，應當生歡喜心，也能生到不動國。這就是凈土常時莊嚴，不被三災所動搖。
旋繞緣第五
如《菩薩本行經》說，過去佛在世時，佛與阿難進入舍衛城乞食。當時城中有一位婆羅門（Brahmin，古印度僧侶），從外面來，看見佛出城時光明相好非常莊嚴。當時婆羅門歡喜踴躍，繞佛一圈作禮而去。佛便微笑，告訴阿難說，這位婆羅門見佛歡喜，以清凈心繞佛一圈，以此功德，從這以後，二十五劫不墮惡道，在天上人間快樂無極。經過二十五劫后，得辟支佛（Pratyekabuddha，緣覺），名叫持儭那祇梨。因為這個因緣，如果有人旋繞佛或旋繞佛塔，所生之處得到的福報無量。
又《提謂經》說，長者提謂問佛說，散花、燒香、燃燈、禮拜，這是供養，旋繞佛塔能得到什麼樣的福報？佛說，旋繞佛塔有五種福德：一、後世能得到端正美好的容貌；二、能得到美好的聲音；三、能生到天上；四、能生到王侯家；五、能得到涅槃（Nirvana，寂滅）之道。因為什麼因緣能得到端正美好的容貌？
【English Translation】 English version: Said. A hundred million trillionth part is not even one part, and even arithmetic metaphors cannot compare. Thus, Ananda (one of the ten major disciples of the Buddha). All Tathagatas (an epithet of the Buddha), in their past causal stages, knew that the nature of sentient beings' realms is pure, but it is defiled by adventitious dust and afflictions. However, they do not refrain from entering the pure realm of sentient beings, and are able to speak profound and subtle Dharma for all sentient beings, removing the obstacles of afflictions. One should not generate an inferior mind, because of having a vast mind, one should generate respect for all sentient beings, generate reverence for the great teacher, generate Prajna (wisdom), generate Dhyana (meditation), and generate great compassion. Relying on these Dharmas, Bodhisattvas (enlightened beings) can enter the Avaivartika (non-retrogression) position, and relying on true knowledge, they can attain great expedient means and attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).
Furthermore, the Nirvana Sutra says that if one offers one incense stick or one lamp to the Buddha, Dharma, and Sangha, or even offers one flower, one will be born in the Immovable Land. Those who are good at guarding the property of the Buddha and Sangha, sweeping the land of the Buddha and Sangha, and building stupas the size of a thumb, should generate joy and will also be born in the Immovable Land. This is the Pure Land that is always adorned and is not moved by the three calamities.
The Fifth Cause of Circumambulation
As the Bodhisattva's Fundamental Conduct Sutra says, in the past when the Buddha was in the world, the Buddha and Ananda entered Shravasti to beg for food. At that time, there was a Brahmin (ancient Indian priest) in the city who came from outside and saw the Buddha's radiant appearance as he left the city. At that time, the Brahmin rejoiced and circumambulated the Buddha once, paid homage, and left. The Buddha then smiled and told Ananda that this Brahmin saw the Buddha and rejoiced, and circumambulated the Buddha once with a pure mind. With this merit, from then on, for twenty-five kalpas, he will not fall into evil paths, and will have boundless happiness in the heavens and among humans. After twenty-five kalpas, he will attain Pratyekabuddhahood (self-enlightened one), named Dhrtarashtra-naga-giri. Because of this cause, if someone circumambulates the Buddha or a stupa, the blessings they receive in their future lives will be immeasurable.
Also, the Tiwei Sutra says that the elder Tiwei asked the Buddha, 'Scattering flowers, burning incense, lighting lamps, and bowing are offerings. What kind of blessings can be obtained by circumambulating a stupa?' The Buddha said, 'Circumambulating a stupa has five kinds of merits: first, in future lives, one will obtain a handsome and beautiful appearance; second, one will obtain a good voice; third, one will be born in the heavens; fourth, one will be born in the family of kings and nobles; fifth, one will attain the path of Nirvana (liberation). What is the cause for obtaining a handsome and beautiful appearance?'
色。由見佛像歡喜故。何緣得聲音好。由旋塔說經故。何緣得生天下。由當旋塔時意不犯戒故。何緣得生王侯家。由頭面禮佛足故。何緣得泥洹道。由有餘福故。佛言。旋塔有三法。一足舉時當念足舉。二足下時當念足下。三不得左右顧視唾寺中地。右繞者。經律之中制令右繞。若左繞行為神所呵。乃至左繞麥𧂐。為俗所責其徒眾矣。今時行事者。順於天時面西北轉。右肩袒膊向佛而恭也。或繞百匝十匝七匝。各有所表。且論常行三匝者。表供養三尊。止三毒。凈三業。滅三惡道。得值三寶故。華嚴經偈云。
如欲旋塔 當愿眾生 施行福祐 究暢道意 繞塔三匝 當愿眾生 得一向意 不絕四喜
又賢者五戒經云。旋塔三匝者。表敬三尊。一佛二法三僧。亦念滅三毒。一貪二瞋三癡。
又三千威儀云。繞塔有五事。一低頭視地。二不得蹈䖝。三不得左右顧視。四不得唾塔前地上。五不得中住與人語。
又大集經云。佛告梵天王等。我諸聲聞現在未來。三業相應。及與三種菩提相應。有學無學具足持戒。多聞善行度諸眾生。於三有海及諸施主。為我聲聞而造塔寺。亦復供給一切所須。及彼眷屬。付囑汝等。勿令惡王非法惱亂。爾時梵釋天王龍王夜叉等。合掌向佛而作是言。大德
【現代漢語翻譯】 現代漢語譯本 色（Rūpa，形色）。因為見到佛像而心生歡喜的緣故。什麼因緣能得到好聲音？因為繞佛塔並宣講佛經的緣故。什麼因緣能轉生到富裕的地方？因為在繞佛塔時心中不違犯戒律的緣故。什麼因緣能轉生到王侯之家？因為用頭面禮拜佛足的緣故。什麼因緣能證得涅槃之道？因為還有剩餘的福報的緣故。佛說：繞佛塔有三種方法。第一，抬起腳的時候應當專注于抬起腳。第二，放下腳的時候應當專注于放下腳。第三，不得左右觀看，也不得在寺院的地上吐唾沫。向右繞行，是經典和戒律中規定的，如果向左繞行，行為會受到神靈的責怪，甚至向左繞麥秸堆，也會被世俗之人責備他的徒眾。現在行事的人，順應天時，面向西北方轉動，右肩袒露，面向佛而恭敬。或者繞一百圈、十圈、七圈，各自有所表示。且說通常繞三圈，表示供養三寶（Triratna），止息貪嗔癡三毒（Tri毒），清凈身口意三業（Karma），滅除地獄、餓鬼、畜生三惡道（Apāya），得以值遇佛法僧三寶。華嚴經的偈頌說： 『如欲旋塔，當愿眾生，施行福祐，究暢道意，繞塔三匝，當愿眾生，得一向意，不絕四喜。』 又《賢者五戒經》說：繞佛塔三圈，表示敬重三寶：佛、法、僧。也念及滅除貪、嗔、癡三毒。 又《三千威儀》說：繞佛塔有五件事要注意：第一，低頭看地面。第二，不得踩到蟲子。第三，不得左右觀看。第四，不得在塔前的地上吐唾沫。第五，不得中途停下來與人說話。 又《大集經》說：佛告訴梵天王（Brahmā）等：我的諸位聲聞（Śrāvaka），無論是現在還是未來，身口意三業相應，以及與三種菩提（Bodhi）相應，有學位的和沒有學位的都具足持戒，多聞善行，度化諸位眾生，在三有（三界）之海以及諸位施主，為我的聲聞而建造佛塔寺廟，也供給一切所需，以及他們的眷屬，我將他們託付給你們，不要讓惡王用非法來惱亂他們。當時梵釋天王、龍王（Nāga）、夜叉（Yaksa）等，合掌向佛而說：大德。
【English Translation】 English version Rūpa (Form). Because of the joy arising from seeing the Buddha image. What cause leads to having a good voice? Because of circumambulating the Stūpa and reciting scriptures. What cause leads to being born in a wealthy place? Because of not violating precepts in mind while circumambulating the Stūpa. What cause leads to being born into a royal family? Because of prostrating with head and face at the Buddha's feet. What cause leads to attaining the path of Nirvāṇa? Because of remaining merit. The Buddha said: There are three methods for circumambulating the Stūpa. First, when lifting the foot, one should focus on lifting the foot. Second, when placing the foot down, one should focus on placing the foot down. Third, one should not look left or right, nor spit on the ground of the monastery. Circumambulating to the right is prescribed in the scriptures and precepts. If one circumambulates to the left, the behavior will be criticized by the gods, and even circumambulating a stack of wheat stalks to the left will be criticized by the laity of his followers. Those who act now, follow the heavenly time, facing northwest and turning, with the right shoulder bared, facing the Buddha with reverence. Or circumambulating a hundred times, ten times, seven times, each has its own meaning. Let's talk about usually circumambulating three times, representing offering to the Three Jewels (Triratna), stopping the three poisons (Tri毒) of greed, hatred, and delusion, purifying the three karmas (Karma) of body, speech, and mind, eliminating the three evil paths (Apāya) of hell, hungry ghosts, and animals, and being able to encounter the Three Jewels of Buddha, Dharma, and Sangha. The verse in the Avataṃsaka Sūtra says: 'If you wish to circumambulate the Stūpa, may all beings, practice blessings and protection, thoroughly understand the meaning of the path, circumambulate the Stūpa three times, may all beings, attain single-mindedness, and never cease the four joys.' Also, the Sūtra of the Five Precepts for the Wise says: Circumambulating the Stūpa three times represents reverence for the Three Jewels: Buddha, Dharma, and Sangha. It also reminds us to eliminate the three poisons of greed, hatred, and delusion. Also, the Three Thousand Dignified Manners says: There are five things to pay attention to when circumambulating the Stūpa: First, lower your head and look at the ground. Second, do not step on insects. Third, do not look left or right. Fourth, do not spit on the ground in front of the Stūpa. Fifth, do not stop in the middle to talk to people. Also, the Mahāsaṃnipāta Sūtra says: The Buddha told Brahmā (梵天王) and others: My Śrāvakas (聲聞), whether now or in the future, their three karmas of body, speech, and mind are in accordance, and in accordance with the three kinds of Bodhi (菩提), those with and without learning all fully uphold the precepts, are learned and practice good deeds, liberate all beings, in the sea of the three existences (三界) and the benefactors, build Stūpas and temples for my Śrāvakas, and also provide all necessities, and their families, I entrust them to you, do not let evil kings disturb them with illegal means. At that time, Brahmā, Śakra, Nāgas (龍王), Yakṣas (夜叉), etc., joined their palms and said to the Buddha: Great Virtue.
婆伽婆。已有一切如來塔寺。及阿蘭若處。及未來世若在家出家人。為於世尊聲聞弟子。造塔寺處。我等悉共守護。令離一切諸難怖畏。亦如有給施飲食衣服臥具湯藥一切所須。如是施主。我等亦當護持養育。
故七佛經云。護僧伽藍神。斯有十八神。一名美音。二名梵音。三名天鼓。四名嘆妙。五名嘆美。六名摩妙。七名香音。八名師子。九名妙嘆。十名梵響。十一名人音。十二名佛奴。十三名嘆德。十四名廣目。十五名妙眼。十六名徹聽。十七名徹視。十八名遍視。寺既有神護。居住之者亦宜自勵不得惰怠。恐招現報也。
入寺緣第六
述曰。依如西域。凡有士女既到伽藍。至寺門外慶以所遇。先整衣服總設一禮。入寺門已復設一拜。然後安庠直進。不得左右顧盻。故涅槃經云。往僧坊者有其七法。一者生信。二者禮拜。三者聽法。四者至心。五者思義。六者如說行。七者回向大乘。利安多人住是七善。最勝最上不可譬喻。
又郁伽長者經。佛言。長者。居家菩薩入佛寺精舍。當住門外立心作禮。然後當入精舍。自念言。我何時當得如是居寺出塵垢之處。
又十住毗婆沙論云。在家菩薩若入佛寺。初欲入時于寺門外。五體投地應作是念。此是善人住處。行慈悲喜捨住處。是故須禮
【現代漢語翻譯】 婆伽婆（Bhagavan，世尊）。現在已經有了一切如來（Tathagata，如來）的塔寺和阿蘭若處（Aranya，寂靜處）。以及未來世的在家和出家人，爲了世尊的聲聞弟子（Sravaka，聽聞佛法者）建造塔寺的地方，我們都共同守護，使之遠離一切諸難和怖畏。也像供給飲食、衣服、臥具、湯藥一切所需一樣，對於這樣的施主，我們也應當護持養育。
所以《七佛經》中說，護衛僧伽藍（Sangharama，僧院）的神有十八位。第一位名叫美音，第二位名叫梵音，第三位名叫天鼓，第四位名叫嘆妙，第五位名叫嘆美，第六位名叫摩妙，第七位名叫香音，第八位名叫師子，第九位名叫妙嘆，第十位名叫梵響，第十一位名叫人音，第十二位名叫佛奴，第十三位名叫嘆德，第十四位名叫廣目，第十五位名叫妙眼，第十六位名叫徹聽，第十七位名叫徹視，第十八位名叫遍視。寺廟既然有神守護，居住在寺廟中的人也應該自我勉勵，不得懶惰懈怠，恐怕會招致現世的報應。
入寺緣第六
敘述：依照西域的習俗，凡是有士女來到伽藍（Sangharama，僧院），到達寺門外時，爲了慶賀所遇到的，先整理衣服，總共行一個禮。進入寺門后，再行一拜，然後安詳地徑直前進，不得左右顧盼。所以《涅槃經》中說，前往僧坊（僧人居住的場所）的人有七種方法：一是生起信心，二是禮拜，三是聽聞佛法，四是至誠用心，五是思考義理，六是如所說而行，七是將功德迴向大乘（Mahayana，大乘佛教），利益安樂更多的人。安住于這七種善法，是最殊勝最上的，不可比喻的。
又《郁伽長者經》中，佛說：『長者，居家菩薩進入佛寺精舍，應當站在門外，立定心意作禮，然後才應當進入精舍。心中默唸：我何時才能像這樣居住在寺廟中，遠離塵垢之處呢？』
又《十住毗婆沙論》中說，在家菩薩如果進入佛寺，剛要進入時，在寺門外，五體投地，應當這樣想：『這是善人居住的地方，是行慈悲喜捨的地方，所以應當禮敬。』
【English Translation】 Bhagavan (Bhagavan, The Blessed One). Now there are already all Tathagata (Tathagata, Thus Gone One) stupas and monasteries, and Aranya (Aranya, secluded places). And in future generations, whether laypeople or monastics, for the places where stupas and monasteries are built for the Sravaka (Sravaka, Hearer) disciples of the World Honored One, we will all jointly protect them, keeping them away from all difficulties and fears. Just as we provide food, clothing, bedding, and medicine, and all necessities, we should also protect and nurture such donors.
Therefore, the Sutra of the Seven Buddhas says that there are eighteen gods who protect the Sangharama (Sangharama, monastery). The first is named Beautiful Sound, the second is named Brahma Sound, the third is named Heavenly Drum, the fourth is named Praising Wonder, the fifth is named Praising Beauty, the sixth is named Wonderful Delight, the seventh is named Fragrant Sound, the eighth is named Lion, the ninth is named Wonderful Praise, the tenth is named Brahma Resonance, the eleventh is named Human Sound, the twelfth is named Buddha's Servant, the thirteenth is named Praising Virtue, the fourteenth is named Wide Eyes, the fifteenth is named Wonderful Eyes, the sixteenth is named Thorough Hearing, the seventeenth is named Thorough Seeing, and the eighteenth is named All-Seeing. Since the temple has the protection of gods, those who reside in it should also encourage themselves and not be lazy or negligent, lest they incur present retribution.
Chapter Six: Entering the Temple
Narration: According to the customs of the Western Regions, whenever a gentleman or lady comes to a Sangharama (Sangharama, monastery), upon arriving at the temple gate, they rejoice at the encounter. First, they tidy their clothes and offer a single bow. After entering the temple gate, they offer another bow, and then proceed calmly and directly, without looking around to the left or right. Therefore, the Nirvana Sutra says that there are seven practices for those who go to a Sangharama (place where monks dwell): first, to generate faith; second, to prostrate; third, to listen to the Dharma; fourth, to be sincere; fifth, to contemplate the meaning; sixth, to practice as taught; and seventh, to dedicate the merit to the Mahayana (Mahayana, Great Vehicle), benefiting and bringing peace to many people. Abiding in these seven good practices is the most excellent and supreme, beyond comparison.
Furthermore, in the Vimalakirti Sutra, the Buddha said, 'Elder, when a lay Bodhisattva enters a Buddhist temple or monastery, he should stand outside the gate, establish his mind, and pay homage. Then he should enter the monastery, thinking to himself, 'When will I be able to dwell in such a place, a temple free from the defilements of the world?''
Moreover, the Dasabhumika-vibhāṣā-śāstra says that if a lay Bodhisattva enters a Buddhist temple, when he is about to enter, outside the temple gate, he should prostrate with his five limbs on the ground and think thus: 'This is the place where virtuous people dwell, the place where loving-kindness, compassion, joy, and equanimity are practiced, therefore, it should be revered.'
。若見諸比丘威儀具足。見已恭肅敬心禮拜。親近問訊。又自愛經云。時有國王詣佛所。遙見精舍下車卻蓋。解劍脫履拱手直進。
又僧祇律云。若行平視。回時合身。總回行時。先下腳跟後下腳指。又智度論云。先入來去安詳一心。舉足下足觀地而行。為避亂心為護眾生故。是名不退菩薩相。又西國寺圖云。行至佛所。禮三拜竟。圍繞三匝唄讚三契。禮拜既已。方至僧房房外一拜。然後入見上座。次第至下各設三拜。僧多一拜。若見非法之事。不得譏訶。若發言嫌責自失善利。非入寺之宜。故涅槃經云。夫入寺者。棄捨刀杖雜物然後入寺。舍刀杖者。去瞋恚三寶心也。舍雜物者。去從三寶乞求心也。且除兩過乃可入寺。順佛而行不得逆行。設復緣礙左繞。恒想佛在右。入出之時悉轉面向佛禮拜。三寶者。常念體唯是一。何者覺法滿足名佛。所覺之道名法。學佛道者名僧。則知一切凡聖體同無二也。若入寺時低頭看地。不得高視。見地有蟲忽誤傷殺。當歌唄讚嘆。不唾僧地。若見草木不凈即須除卻。又四分律云。入僧寺已應先禮佛塔。次禮聲聞塔。后禮第一上座。乃至第四上座。又五分律云。若入僧多但別禮師。餘人總禮而去。又四分律云。得禮出家五眾亡人塔。及如來塔。又五百問事云。弟子得禮師冢。以報
【現代漢語翻譯】 現代漢語譯本：如果見到各位比丘威儀具足，見到后應當恭敬地禮拜，親近問候。正如《愛經》所說：『當時有一位國王前往佛陀所在之處，遠遠地看見精舍，便下車收起傘蓋，解下佩劍脫掉鞋子，拱手筆直地走上前去。』 又《僧祇律》說：『行走時眼睛平視前方，轉身時整個身體一起轉動。行走時，先放下腳後跟，再放下腳趾。』又《智度論》說：『進入或離開時，都要安詳專心，抬起腳放下腳都要觀察地面而行。這是爲了避免心緒散亂，也是爲了保護眾生。』這就是不退轉菩薩的相貌。又《西國寺圖》說：『走到佛像前，行三拜禮，然後繞佛像三圈，歌唄讚頌三次。禮拜完畢后，才到僧房，在僧房外行一拜禮，然後進去拜見上座，依次拜見下座，每位都行三拜禮。如果僧人很多，則行一拜禮。如果見到不合法的事情，不得譏諷呵責。如果出言嫌棄責備，自己就會失去善利，這不符合進入寺廟的規矩。』所以《涅槃經》說：『凡是進入寺廟的人，都要丟棄刀杖等雜物才能進入寺廟。丟棄刀杖，是爲了去除瞋恚之心，對三寶生起恭敬心。丟棄雜物，是爲了去除向三寶乞求的心。』只有去除這兩種過失，才可以進入寺廟。要順著佛像行走，不得逆向行走。即使因為障礙而需要向左繞行，也要始終想著佛像在自己的右邊。出入寺廟時，都要轉身面向佛像禮拜。三寶，要常常想著它們的本體是唯一的。什麼是三寶呢？覺悟和法理圓滿的叫做佛，所覺悟的道路叫做法，學習佛道的人叫做僧。由此可知，一切凡人和聖人的本體都是相同而沒有差別的。如果進入寺廟時，要低頭看地，不得抬頭高視，以免看見地上的蟲子而誤傷殺害。應當歌唄讚嘆，不得在僧人的土地上吐痰。如果看見草木不乾淨，就應當立即清除掉。又《四分律》說：『進入僧寺后，應當先禮拜佛塔，其次禮拜聲聞塔，然後禮拜第一上座，乃至第四上座。』又《五分律》說：『如果進入僧眾多的地方，只需單獨禮拜自己的老師，其餘的人一起禮拜即可。』又《四分律》說：『可以禮拜出家五眾亡人的塔，以及如來塔。』又《五百問事》說：『弟子可以禮拜老師的墳墓，以報答老師的恩情。 English version: If you see monks with complete dignity, you should respectfully bow, approach and greet them. As the 'Loving-kindness Sutra' says: 'At that time, a king went to where the Buddha was. Seeing the monastery from afar, he got out of his chariot, put away the parasol, took off his sword and shoes, and walked straight forward with his hands clasped in respect.' Also, the 'Saṃghika Vinaya' says: 'When walking, look straight ahead. When turning, turn the whole body together. When walking, first put down the heel, then put down the toes.' Also, the 'Mahāprajñāpāramitāśāstra' says: 'When entering or leaving, be peaceful and focused. Lift and lower your feet while observing the ground. This is to avoid mental distraction and to protect sentient beings.' This is the appearance of a non-regressing Bodhisattva. Also, the 'Western Country Temple Picture' says: 'When arriving at the Buddha image, bow three times, then circumambulate the Buddha image three times, and chant praises three times. After bowing, go to the monks' quarters, bow once outside the quarters, then enter and pay respects to the senior monk, and then to the junior monks in order, bowing three times to each. If there are many monks, bow once to all of them.' If you see unlawful things, do not criticize or rebuke them. If you speak with dislike or blame, you will lose your own merits, which is not appropriate for entering a temple. Therefore, the 'Nirvana Sutra' says: 'Those who enter a temple must discard swords, staffs, and other miscellaneous items before entering. Discarding swords and staffs is to remove anger and generate respect for the Three Jewels (Triratna). Discarding miscellaneous items is to remove the mind of begging from the Three Jewels.' Only by removing these two faults can one enter the temple. Walk in accordance with the Buddha image, do not walk in reverse. Even if you need to go to the left due to obstacles, always think of the Buddha image on your right. When entering and leaving the temple, always turn to face the Buddha image and bow. The Three Jewels (Triratna), always remember that their essence is one. What are the Three Jewels (Triratna)? The complete awakening and Dharma (法) is called Buddha (佛), the path of awakening is called Dharma (法), and those who study the Buddha's path are called Sangha (僧). From this, it can be known that the essence of all ordinary beings and sages is the same and without difference. When entering the temple, lower your head and look at the ground, do not look up high, lest you accidentally injure or kill insects on the ground. You should sing praises and not spit on the monks' land. If you see unclean grass or trees, you should immediately remove them. Also, the 'Four-Part Vinaya' says: 'After entering the monastery, you should first bow to the Buddha Stupa (塔), then bow to the Śrāvaka (聲聞) Stupa (塔), and then bow to the first senior monk, and then to the fourth senior monk.' Also, the 'Five-Part Vinaya' says: 'If you enter a place with many monks, you only need to bow to your own teacher separately, and then bow to the rest of the monks together.' Also, the 'Four-Part Vinaya' says: 'You may bow to the stupas (塔) of deceased members of the five groups of ordained monks, as well as the stupa (塔) of the Tathagata (如來).』 Also, the 'Five Hundred Questions' says: 'Disciples may bow to their teacher's tomb to repay their teacher's kindness.'
【English Translation】 English version: If you see monks with complete dignity, you should respectfully bow, approach and greet them. As the 'Loving-kindness Sutra' says: 'At that time, a king went to where the Buddha was. Seeing the monastery from afar, he got out of his chariot, put away the parasol, took off his sword and shoes, and walked straight forward with his hands clasped in respect.' Also, the 'Saṃghika Vinaya' says: 'When walking, look straight ahead. When turning, turn the whole body together. When walking, first put down the heel, then put down the toes.' Also, the 'Mahāprajñāpāramitāśāstra' says: 'When entering or leaving, be peaceful and focused. Lift and lower your feet while observing the ground. This is to avoid mental distraction and to protect sentient beings.' This is the appearance of a non-regressing Bodhisattva. Also, the 'Western Country Temple Picture' says: 'When arriving at the Buddha image, bow three times, then circumambulate the Buddha image three times, and chant praises three times. After bowing, go to the monks' quarters, bow once outside the quarters, then enter and pay respects to the senior monk, and then to the junior monks in order, bowing three times to each. If there are many monks, bow once to all of them.' If you see unlawful things, do not criticize or rebuke them. If you speak with dislike or blame, you will lose your own merits, which is not appropriate for entering a temple. Therefore, the 'Nirvana Sutra' says: 'Those who enter a temple must discard swords, staffs, and other miscellaneous items before entering. Discarding swords and staffs is to remove anger and generate respect for the Three Jewels (Triratna). Discarding miscellaneous items is to remove the mind of begging from the Three Jewels.' Only by removing these two faults can one enter the temple. Walk in accordance with the Buddha image, do not walk in reverse. Even if you need to go to the left due to obstacles, always think of the Buddha image on your right. When entering and leaving the temple, always turn to face the Buddha image and bow. The Three Jewels (Triratna), always remember that their essence is one. What are the Three Jewels (Triratna)? The complete awakening and Dharma (法) is called Buddha (佛), the path of awakening is called Dharma (法), and those who study the Buddha's path are called Sangha (僧). From this, it can be known that the essence of all ordinary beings and sages is the same and without difference. When entering the temple, lower your head and look at the ground, do not look up high, lest you accidentally injure or kill insects on the ground. You should sing praises and not spit on the monks' land. If you see unclean grass or trees, you should immediately remove them. Also, the 'Four-Part Vinaya' says: 'After entering the monastery, you should first bow to the Buddha Stupa (塔), then bow to the Śrāvaka (聲聞) Stupa (塔), and then bow to the first senior monk, and then to the fourth senior monk.' Also, the 'Five-Part Vinaya' says: 'If you enter a place with many monks, you only need to bow to your own teacher separately, and then bow to the rest of the monks together.' Also, the 'Four-Part Vinaya' says: 'You may bow to the stupas (塔) of deceased members of the five groups of ordained monks, as well as the stupa (塔) of the Tathagata (如來).』 Also, the 'Five Hundred Questions' says: 'Disciples may bow to their teacher's tomb to repay their teacher's kindness.'
恩故。又增一阿含經云。塔中不應禮餘人。又十誦律云。佛塔聲聞塔前。自他不得禮。又五百問事云。佛塔前禮餘人得罪。又三千威儀經云。不得座上作禮。今時數有諸寺及以俗家。見有道俗向床上禮佛。此大憍慢。譬如欲拜大王豈得在床拜耶。人王尚自不許。何況法王得相比耶。
毗尼母論云。不得著革屣富羅入塔(此是靴履總名)五百問事云。若是凈潔靴履鞋靺等。得著禮拜。僧祇律云。若受人禮拜。不得如啞羊不語。當相問訊少病少惱安樂不。道路不疲苦不。述曰。若有士人。或難因緣。須至寺宿。不得臥僧牀蓆。必無私有。借臥如法。然不得共僧同其床臥。故寶梁經云。共僧同牀半身枯死。墮地獄受其大苦。僧未眠時不得在先眠。不得調戲言笑說非法語。失於威儀驚動眾心。若有便利㖒唾。為求法宿。不得出外者無犯。眠時右脅著床。以腳相壘。心繫明相。念當早起。表出家因也。是故經云。仰臥者是修羅臥。伏地臥者是餓鬼臥。左脅臥者是貪慾人臥。右脅臥者是出家人臥。眾僧未起在前早起。嚴儀容服至僧房前。故沙彌威儀經云。若入師房應三彈指。又三千威儀經云。若入師房當具五法。一于外彈指。二當脫帽。三作禮。四正住教坐乃坐。五不忘持經。又僧祇律云。弟子應晨起先右腳入師房已。頭面
【現代漢語翻譯】 現代漢語譯本： 還有，《增一阿含經》中說，不應該在佛塔中禮拜其他人。另外，《十誦律》中說，在佛塔或聲聞塔前，自己和他人都不可以互相禮拜。還有，《五百問事》中說，在佛塔前禮拜其他人會獲罪。還有，《三千威儀經》中說，不可以坐在床上作禮。現在常常看到一些寺廟以及俗家，看到有僧人和俗人在床上禮拜佛像，這是非常傲慢的行為。譬如想要拜見大王，怎麼可以在床上拜見呢？人間的國王尚且不允許，更何況是法王（佛）呢？怎麼可以相提並論呢？
《毗尼母論》中說，不可以穿著革屣富羅（這是靴子和鞋子的總稱）進入佛塔。《五百問事》中說，如果是乾淨的靴子和鞋子等，可以穿著禮拜。《僧祇律》中說，如果接受別人的禮拜，不可以像啞巴羊一樣不說話，應當問候對方：『少病少惱，安樂嗎？』『道路上不疲憊辛苦嗎？』 述曰：如果有士人，或者因為特殊原因，需要在寺廟借宿，不可以睡僧人的床鋪。如果沒有私人物品，借用床鋪是可以的，但是不可以和僧人同牀而臥。所以，《寶梁經》中說，和僧人同牀睡覺，半身會枯死，墮入地獄遭受極大的痛苦。僧人沒有睡覺的時候，不可以先睡。不可以調戲、嬉笑、說不正經的話，失去威儀，驚動大眾。如果有大小便等需要，爲了求法而借宿，外出沒有罪過。睡覺的時候右側臥床，兩腳相疊，心中想著光明之相，想著應該早起，這是出家人的表現。所以經中說，仰臥是修羅的睡姿，俯臥是餓鬼的睡姿，左側臥是貪慾之人的睡姿，右側臥是出家人的睡姿。在眾僧沒有起床之前早起，整理好儀容服飾，到僧房前。所以，《沙彌威儀經》中說，進入師父的房間應該彈指三次。另外，《三千威儀經》中說，進入師父的房間應當具備五種行為：一是在外面彈指，二是脫帽，三是作禮，四是端正站立，聽從教誨才坐下，五是不忘記持經。另外，《僧祇律》中說，弟子應該早上先用右腳進入師父的房間，然後頭面...
【English Translation】 English version: Furthermore, the Zengyi Agama Sutra states: 'One should not bow to other people inside a stupa (tower enshrining relics).' Additionally, the Tenfold Vinaya says: 'In front of a Buddha stupa or a Shravaka (disciple) stupa, neither oneself nor others should bow to each other.' Moreover, the Five Hundred Questions states: 'Bowing to other people in front of a Buddha stupa incurs offense.' Also, the Three Thousand Manners Sutra says: 'One should not prostrate while sitting on a bed.' Nowadays, it is often seen in temples and lay households that monks and laypeople bow to the Buddha on beds. This is extreme arrogance. It is like wanting to pay respects to a great king; how can one bow on a bed? Even a human king would not allow it, let alone the Dharma King (Buddha)? How can they be compared?
The Vinaya-matrika states: 'One should not enter a stupa wearing ge qie fu luo (革屣富羅) (a general term for boots and shoes).' The Five Hundred Questions states: 'If the boots and shoes are clean, one may wear them to bow.' The Sanghika Vinaya states: 'If one receives bows from others, one should not be like a mute sheep, remaining silent. One should inquire: 'Are you free from illness and affliction? Are you at peace? Are you not tired from the journey?'' It is said: If a scholar or someone with a particular reason needs to stay overnight at a temple, they should not sleep on the monks' beds. If they have no personal belongings, borrowing a bed is permissible, but they should not share a bed with a monk. Therefore, the Ratnakuta Sutra states: 'Sharing a bed with a monk will result in half of one's body withering and falling into hell to suffer great torment.' One should not fall asleep before the monks do. One should not engage in teasing, joking, or speaking improper words, losing decorum and disturbing the minds of the assembly. If one needs to relieve oneself, having stayed overnight for the sake of seeking the Dharma, there is no offense in going outside. When sleeping, one should lie on the right side, with the feet stacked together, focusing the mind on the aspect of light, thinking of rising early. This is a sign of a renunciant. Therefore, the sutras say that lying on one's back is the posture of an Asura (demi-god), lying face down is the posture of a hungry ghost, lying on the left side is the posture of a greedy person, and lying on the right side is the posture of a renunciant. One should rise early before the assembly of monks, arrange one's appearance and clothing, and go to the monks' quarters. Therefore, the Shramanera Vinaya states: 'When entering the teacher's room, one should snap one's fingers three times.' Also, the Three Thousand Manners Sutra states: 'When entering the teacher's room, one should observe five practices: first, snap one's fingers outside; second, remove one's hat; third, prostrate; fourth, stand upright and listen to the teachings before sitting down; fifth, do not forget to uphold the sutras.' Also, the Sanghika Vinaya states: 'A disciple should first enter the teacher's room with the right foot in the morning, then head and face...'
禮足問安眠不。故善見論云。弟子參師當避六處。一不得當前。二不得當后。三不得太遠。四不得太逼。五不得處高。六不得上風立。當不近不遠側相而立。令師小語得聞。不費尊力也。又是行時威儀進止。皆不得離師。故善見論云。弟子從師行。不得以足蹈師影。述曰。若女人入寺法用同前。但不得在男子上座。形相語笑脂粉涂面。畫眉假飾非法調戲。共相排蕩持手掁人。必須攝心整容隨人教令。依次持香一心供養。懺悔自責。生女人中常成隔礙。於此妙法修奉無因。不得自專由他而辦。一何苦哉。深生悲悼。若見沙彌禮如大僧。勿以小位而不加敬。此于大僧為小。在俗為尊。如此等法竭力而行。法用既多。具在法苑珠林百卷之內士女篇述。
述曰。若男女所修事訖。須欲出寺。佛塔前設禮三拜。還須右繞三匝合掌唄讚。然後卻行出寺門外。復設一禮。若見僧時。徒眾若小各禮三拜。僧若多時總辭三拜。故善見論云。禮佛時應繞三匝三拜。四方作禮。合十指掌叉手于頂。卻行而出。絕不見如來。更復作禮回前而去(表慕戀三寶重疊報恩也)凡是入寺之行。為作出世之緣。建立寺者。開凈土之因供養僧者。為出離之軌。故惟穢俗之鄙質。入伽藍之凈剎。所有施為恐乖法式也。若也還家微舍自贖。表僧有法施俗有
【現代漢語翻譯】 現代漢語譯本： 禮足問安眠（是否安睡）。《善見論》中說，弟子拜見師父應當避開六個位置：一，不得在師父正前方；二，不得在師父正後方；三，不得離得太遠；四，不得靠得太近；五，不得站在高處；六，不得站在上風處。應當不近不遠地側身站立，讓師父小聲說話也能聽見，不費師父的力氣。而且行走時的威儀進退，都不得離開師父。《善見論》中說，弟子跟隨師父行走，不得用腳踩師父的影子。補充說明：如果女人進入寺廟，禮儀規矩與前面所說相同，但不得在男子上座。不得濃妝艷抹，嬉笑打鬧，塗脂抹粉，畫眉修飾，做出不合規矩的調戲行為，互相推搡拉扯。必須收攝身心，端正儀容，聽從他人教導，依次持香，一心供養，懺悔自責。感嘆生為女人，常常成為修行的阻礙，對於這微妙的佛法，修習奉行沒有機會，不能自己做主，由他人安排，這是多麼痛苦啊，應當深深地悲傷哀悼。如果見到沙彌，應當像禮敬大僧一樣禮敬，不要因為沙彌的地位低而不恭敬。沙彌對於大僧來說地位低，但在俗家人面前是尊貴的。像這些規矩，要竭盡全力去做。各種禮儀規矩很多，都詳細地記載在《法苑珠林》一百卷之內的士女篇中。 補充說明：如果男女完成了在寺廟裡要做的事情，需要離開寺廟時，應當在佛塔前行三拜禮，還要右繞佛塔三圈，合掌讚頌，然後倒退著走出寺門外，再行一禮。如果見到僧人，如果僧人數量少，就分別行三拜禮，如果僧人數量多，就總共行三拜禮告辭。《善見論》中說，禮佛時應當繞佛三圈，行三拜禮，向四方作禮，合攏十指，掌心相對，舉過頭頂，然後倒退著出去，直到看不見如來，再行一禮，然後轉身離開（表示仰慕戀念三寶，重重報答恩情）。凡是進入寺廟的行為，都是爲了作出世的因緣，建立寺廟的人，是開創凈土的因，供養僧人的人，是爲了出離輪迴的途徑。所以，即使是卑微鄙陋的凡夫俗子，進入伽藍的清凈剎土，所有行為舉止都要小心謹慎，恐怕違背了佛法儀軌。如果回到家，即使是稍微付出一些財物，也是爲了表明僧人有法施，俗人有財施。
【English Translation】 English version: Do you inquire about peaceful sleep with respectful prostrations? The 'Shan Jian Lun' (Good Views Treatise) states that when a disciple visits a teacher, they should avoid six positions: 1. Not directly in front; 2. Not directly behind; 3. Not too far away; 4. Not too close; 5. Not standing at a higher elevation; 6. Not standing upwind. One should stand to the side, neither too close nor too far, so that the teacher can be heard even when speaking softly, without straining their voice. Furthermore, one's demeanor, movements, and deportment should not stray from the teacher. The 'Shan Jian Lun' also says that when a disciple walks with the teacher, they should not step on the teacher's shadow. Commentary: If a woman enters a temple, the rules are the same as mentioned before, but she must not sit in a higher seat than men. She must not wear heavy makeup, laugh and joke boisterously, apply excessive powder and rouge, paint her eyebrows elaborately, engage in inappropriate flirtatious behavior, or push and pull others. She must restrain her mind, correct her appearance, follow instructions, offer incense with a focused mind, and repent for her faults, lamenting that being born as a woman often creates obstacles to practice. She feels she has no opportunity to cultivate and practice this wonderful Dharma, unable to make her own decisions and being controlled by others. How painful this is! She should feel deep sorrow and regret. If you see a Shami (novice monk), you should pay respects as you would to a senior monk, not showing disrespect because of the Shami's lower status. The Shami may be of lower status compared to senior monks, but is venerable compared to laypeople. You should strive to follow these rules diligently. There are many such rules, which are detailed in the 'Women's Section' within the hundred volumes of the 'Fa Yuan Zhu Lin' (Forest of Pearls in the Garden of Dharma). Commentary: If men and women have completed their tasks in the temple and need to leave, they should perform three prostrations in front of the pagoda, circumambulate the pagoda three times clockwise, join their palms and chant praises, then walk backwards out of the temple gate, and perform another prostration. If you see monks, if there are few monks, offer three prostrations to each individually; if there are many monks, offer three prostrations in total as a farewell. The 'Shan Jian Lun' states that when paying respects to the Buddha, one should circumambulate three times, perform three prostrations, pay respects to the four directions, join the ten fingers with palms together above the head, and then walk backwards out, until the Tathagata (如來) is no longer visible, then perform another prostration and turn to leave (expressing admiration and longing for the Three Jewels (三寶), and repeatedly repaying their kindness). All actions of entering a temple are to create conditions for transcending the world. Those who establish temples create the cause for Pure Land (凈土), and those who make offerings to monks provide the path for liberation. Therefore, even if one is a humble and vulgar person, upon entering the pure sanctuary of the Sangharama (伽藍), all actions should be cautious, fearing to violate the Dharma rules. If one returns home, even a small offering is to show that the Sangha (僧伽) offers Dharma, and the laity offers material support.
財惠。舉動合宜內外俱益。
修故緣第七
依像法決疑經云。造新不如修故。作福不如避禍。斯言驗矣。或有村坊塔寺墳故。伽藍堂殿朽壞。舍屋崩摧。席扇蓬戶靡隔煙塵。甕牖茅茨無掩霜露。是以門墻凋毀。糞穢盈階。路絕人蹤。僧徒漂寄不修不飾。日就衰羸。造罪造愆無時暫舍。夜暗燈燭本自無聞。晝日幡花元來非見。堂絕梵唄。爐但灰塵。遂使惡鬼效靈善神舍衛。伽藍無固。直為僧徒慢惰。佛法既衰。亦由白衣無敬。此而不憂。更欲何求。又寶梁契經云。有一賢者。面上有國王文。相師見已嫁女與之。后時賢者入僧寺中杖倚伽藍。生憍慢故失國王文。墮大地獄。
又薩遮經云。或嫌塔寺及諸形像。坊礙送置余處者。如是惡人攝在惡逆眾生分中。上品治之。
又十輪經云若破寺殺害比丘。其人壽終。支節皆疼多日不語。死墮阿鼻地獄。具受諸苦。又三千威儀經云。掃塔上有五事。一不得著履上。二不得背佛掃塔。三不得取上善土持下棄。四不得取下佛像上故華。五當日一過澡手。自持凈巾拂拭佛像。復有五事。一當先灑地。二當使調。三當待燥。四不得逆掃。五不得逆風掃。復有五事。一不得去善土。二當自手拾草。三當取中土轉著下處。四不得令四角掃處有跡。五掃塔前六步便凈(此
【現代漢語翻譯】 現代漢語譯本： 財惠：行為舉止合乎禮儀，內外都能得到益處。
修繕舊物之緣第七
《依像法決疑經》中說：『建造新的不如修繕舊的，作福不如避免災禍。』這話確實應驗。或許有些村莊、寺廟、佛塔、墳墓陳舊，寺院殿堂朽壞，房舍崩塌，蓆子和破門無法阻擋煙塵，破甕和茅草屋無法遮擋霜露。因此門墻凋敝毀壞，糞便污穢堆滿臺階，道路斷絕人跡罕至，僧人漂泊寄居，不修繕不裝飾，一天天衰弱。造罪作惡沒有片刻停止。夜晚黑暗，燈燭本來就沒人點燃；白天，幡和花本來就沒人看見。殿堂里沒有誦經的聲音，香爐里只有灰塵。於是使得惡鬼顯靈，善神離去。寺院沒有保障，直接因為僧人的怠慢懶惰。佛法衰敗，也是因為信徒沒有敬意。對此不擔憂，還想要求什麼呢？』另外，《寶梁契經》中說：『有一位賢者，面相上有國王的紋路。相面的人看見后，把女兒嫁給了他。後來，賢者進入僧寺中，用手杖倚靠著寺廟的建築物，因為生起驕慢心，失去了國王的紋路，墮入大地獄。』
另外，《薩遮經》中說：『如果有人嫌棄佛塔、寺廟以及各種佛像，認為它們妨礙了地方，而把它們移到別處，這種惡人被歸為作惡叛逆的眾生一類，要處以上等的刑罰。』
另外，《十輪經》中說：『如果有人破壞寺廟、殺害比丘，這個人臨終時，四肢關節都會疼痛，多日不能說話，死後墮入阿鼻地獄，承受各種痛苦。』另外，《三千威儀經》中說：『掃塔有五件事要注意：一，不得穿著鞋子上去。二，不得背對著佛像掃塔。三，不得把上面的好土拿下來丟棄。四，不得把下面的佛像上的舊花拿上去。五，每天至少洗一次手，親自拿著乾淨的布擦拭佛像。』又有五件事要注意：『一，應當先灑水。二，應當使水調和。三，應當等待乾燥。四，不得逆著掃。五，不得逆著風掃。』又有五件事要注意：『一，不得丟棄好土。二，應當親自用手撿拾草。三，應當把中間的土轉移到下面的地方。四，不得讓四個角落掃過的地方留下痕跡。五，掃塔前六步的地方要打掃乾淨。』（這裡
【English Translation】 English version: Cai Hui (Wealth and Wisdom): Proper behavior brings benefits both internally and externally.
Chapter 7: Cultivating the Causes of Repairing the Old
The Yi Xiang Fa Jue Yi Jing (Sutra on Resolving Doubts Regarding the Image Dharma) says: 'Building new is not as good as repairing the old; creating blessings is not as good as avoiding disasters.' These words are indeed true. Perhaps some villages, temples, stupas (towers enshrining relics), and graves are old; monastery halls and palaces are dilapidated; houses are collapsing; mats and broken doors cannot block smoke and dust; broken urns and thatched roofs cannot shield against frost and dew. Therefore, walls and gates are decaying and ruined, feces and filth fill the steps, roads are cut off and human traces are rare, monks wander and live as guests, without repairing or decorating, becoming weaker day by day. Creating sins and offenses never ceases for a moment. At night, it is dark, and candles are never lit; during the day, banners and flowers are never seen. There is no chanting in the halls, and the incense burners are filled only with ashes. Thus, evil ghosts manifest their power, and good deities abandon the place. Monasteries have no security, directly because of the monks' laziness and negligence. The Dharma declines, also because laypeople have no respect. If you do not worry about this, what else do you seek?' Furthermore, the Bao Liang Qi Jing (Precious Beam Contract Sutra) says: 'There was a virtuous person whose face had the markings of a king. A fortune teller saw this and married his daughter to him. Later, the virtuous person entered a monastery and leaned his staff against the monastery building. Because he developed arrogance, he lost the markings of a king and fell into the great hell.'
Furthermore, the Saccha Sutra says: 'If someone dislikes stupas (towers enshrining relics), temples, and various Buddha images, considering them obstacles to the place, and moves them elsewhere, such an evil person is classified as a rebellious and wicked being, and should be punished with the highest penalty.'
Furthermore, the Ten Wheels Sutra says: 'If someone destroys a temple and kills a Bhikshu (Buddhist monk), when that person is dying, all his limbs and joints will ache, and he will be unable to speak for many days. After death, he will fall into Avici Hell (the hell of incessant suffering) and endure all kinds of suffering.' Furthermore, the Three Thousand Disciplines Sutra says: 'There are five things to pay attention to when sweeping a stupa (tower enshrining relics): 1. Do not wear shoes on it. 2. Do not sweep the stupa with your back to the Buddha image. 3. Do not take the good soil from above and discard it below. 4. Do not take the old flowers from the Buddha image below and put them above. 5. Wash your hands at least once a day and personally wipe the Buddha image with a clean cloth.' There are also five things to pay attention to: '1. You should sprinkle water first. 2. You should make the water harmonious. 3. You should wait for it to dry. 4. You should not sweep against the grain. 5. You should not sweep against the wind.' There are also five things to pay attention to: '1. Do not discard the good soil. 2. You should pick up the grass with your own hands. 3. You should transfer the middle soil to the lower places. 4. Do not leave traces in the swept corners. 5. The area six steps in front of the stupa should be cleaned.' (Here
據事務故限約六步若事閑務多掃彌善也)又正法念經云。若有眾生凈心供養眾僧。掃如來塔。命終生意樂天。身無骨肉亦無污垢。香氣能熏一百由旬。其身凈潔猶如明鏡。又正法念經云。若有眾生識于福田。見有佛塔風雨所壞。若僧房舍。以福德心塗飾治補。復教他人令治故塔。命終生白身天。其身鮮白入珊瑚林。與諸天女五欲自娛。業盡還退。若生人中其身鮮白。
又雜寶藏經云。若掃僧房一閻浮提地。不如掃佛塔一手掌(成論亦同)。
又撰集百緣經云。掃地得五功德。一自除心垢。二除他垢。三去憍慢。四調伏心。五增長功德得生善處。
又無垢清凈女問經云。掃地得五功德。一自心清凈他人見生凈心。二為他愛。三天心歡喜。四集端正業。五命終生善道天中。
又沙彌威儀經云。掃地有五法。一不得揹人。二不得逆掃。三當令水灑。四當令凈。五當即分卻。
又增一經云。掃佛塔有五法。一水灑地。二除去瓦石。三平正其地。四端意掃地。五除去穢惡。地既凈已。隨能持一枝香花。散佈地上供養。得福無量。故華嚴經偈云。
散華莊嚴凈光明 莊嚴妙華以為帳 散眾雜華遍十方 供養一切諸如來
又小法滅盡經云。后劫火起時。曾作伽藍所不為火焚。乃至金
【現代漢語翻譯】 現代漢語譯本： （根據事務的緣故，限定大約六步的範圍，如果事務清閑而時間充裕，掃地越多越好。） 《正法念經》中說：『如果有眾生以清凈心供養眾僧，掃如來塔，命終後會轉生到意樂天（一種天界），身體沒有骨肉也沒有污垢，香氣能夠薰染一百由旬（一種長度單位），其身清凈潔白猶如明鏡。』 《正法念經》中又說：『如果有眾生認識到福田（指可以種福報的地方，如佛塔、僧房），見到佛塔被風雨損壞，或者僧房破舊，以積攢福德的心去塗飾修補，又教導他人去修繕舊塔，命終後會轉生到白身天（一種天界），身體潔白，進入珊瑚林，與諸天女享受五欲之樂。業報盡了還會退下來，如果轉生到人間，其身體也會非常潔白。』
《雜寶藏經》中說：『如果掃僧房，即使掃遍整個閻浮提（指我們所居住的這個世界）的土地，也不如掃佛塔一手掌大的地方（《成實論》中也這樣說）。』
《撰集百緣經》中說：『掃地可以獲得五種功德：一、自己去除心中的污垢；二、去除他人的污垢；三、去除驕慢之心；四、調伏內心；五、增長功德，得以轉生到好的地方。』
《無垢清凈女問經》中說：『掃地可以獲得五種功德：一、自己內心清凈，他人見了也生起清凈心；二、為他人所愛；三、天神歡喜；四、積聚端正的業；五、命終後轉生到善道的天界。』
《沙彌威儀經》中說：『掃地有五種方法：一、不得背對人；二、不得逆著風掃；三、應當灑水；四、應當掃乾淨；五、應當立即把垃圾倒掉。』
《增一阿含經》中說：『掃佛塔有五種方法：一、用水灑地；二、除去瓦礫石頭；三、平整地面；四、以端正的心意掃地；五、除去污穢之物。』地面清凈之後，隨自己的能力拿一枝香花，散佈在地上供養，得到的福報無量。所以《華嚴經》的偈頌說：
『散華莊嚴凈光明， 莊嚴妙華以為帳， 散眾雜華遍十方， 供養一切諸如來。』
《小法滅盡經》中說：『後世劫火（世界末日的大火）燃起時，曾經建造過的伽藍（寺廟）不會被火焚燬，乃至金……』
【English Translation】 English version: (According to the affairs, the scope is limited to about six steps. If the affairs are idle and there is plenty of time, the more sweeping, the better.) The Zheng Fa Nian Jing (Sutra of the Establishment of Righteous Dharma) says: 'If there are sentient beings who offer to the Sangha (monastic community) with a pure heart and sweep the stupa (pagoda) of the Tathagata (Buddha), they will be reborn in the Paranirmita-vasavartin heaven (heaven of delight). Their bodies will be without bones or impurities, and their fragrance will be able to perfume one hundred yojanas (a unit of distance). Their bodies will be as pure and clean as a bright mirror.' The Zheng Fa Nian Jing also says: 'If there are sentient beings who recognize the field of merit (a place where merit can be cultivated, such as a pagoda or monastery), and see that a pagoda has been damaged by wind and rain, or that a monastery is dilapidated, and they decorate and repair it with a mind of accumulating merit, and also teach others to repair old pagodas, they will be reborn in the Suddhavasa heaven (pure abode heaven). Their bodies will be pure white, and they will enter a coral forest, enjoying the five desires with the heavenly maidens. When their karma is exhausted, they will regress. If they are reborn among humans, their bodies will be very white.'
The Za Bao Zang Jing (Sutra of Miscellaneous Treasures) says: 'If one sweeps a monastery, even if one sweeps the entire land of Jambudvipa (the world we live in), it is not as good as sweeping a palm-sized area of a Buddha's stupa' (The Cheng Shi Lun (Tattvasiddhi Shastra) also says the same).'
The Zhuan Ji Bai Yuan Jing (Sutra of One Hundred Causes and Conditions) says: 'Sweeping the ground can obtain five merits: 1. Removing the defilements of one's own mind; 2. Removing the defilements of others; 3. Removing arrogance; 4. Subduing the mind; 5. Increasing merit and being reborn in a good place.'
The Wu Gou Qing Jing Nu Wen Jing (Sutra of the Immaculate Pure Woman's Questions) says: 'Sweeping the ground can obtain five merits: 1. One's own mind is purified, and others who see it also generate a pure mind; 2. Being loved by others; 3. The gods are pleased; 4. Accumulating the karma of uprightness; 5. Being reborn in the heavens of good paths after death.'
The Shami Wei Yi Jing (Sutra of the Novice Monks' Conduct) says: 'There are five rules for sweeping the ground: 1. One must not turn one's back to people; 2. One must not sweep against the wind; 3. One should sprinkle water; 4. One should sweep cleanly; 5. One should immediately dispose of the trash.'
The Zeng Yi A Han Jing (Ekottara Agama Sutra) says: 'There are five methods for sweeping a Buddha's stupa: 1. Sprinkle water on the ground; 2. Remove tiles and stones; 3. Level the ground; 4. Sweep the ground with a proper mind; 5. Remove filth and impurities.' After the ground is clean, use a branch of incense and flowers according to one's ability, scatter them on the ground as an offering, and the merit obtained will be immeasurable. Therefore, the verse in the Hua Yan Jing (Avatamsaka Sutra) says:
'Scattering flowers adorns the pure light, Adorning with wonderful flowers as a canopy, Scattering various flowers throughout the ten directions, Offering to all the Tathagatas.'
The Xiao Fa Mie Jin Jing (Sutra of the Extinction of the Minor Dharma) says: 'When the fire of the kalpa (world-ending fire) arises in the future, the gharamas (monasteries) that have been built will not be burned by the fire, even the gold...'
剛界為土臺也。
又菩薩本行經云。昔佛在世時。告五百阿羅漢。汝等各說前世宿行所作功德。今得值我得道因緣。時有阿羅漢名婆竭多梨。即從坐起白佛言。世尊。我念過去無央數劫。有佛出世號曰定光。入涅槃后。分佈舍利起塔供養。法欲末時有一貧人。無方自濟賣薪為業向澤採薪。遙見澤中有一塔寺甚為巍巍。即到塔邊。瞻睹形像歡喜作禮。唯見狐狼飛鳥走獸止宿之處。草木荊棘不凈滿中。絕迥無人。復無行跡。無供養者。貧人睹見心用愴然。而不曉知如來神德。但以歡喜。誅伐草木掃除不凈。掃訖歡喜繞之八匝。作禮而去。緣此功德命終之後生光音天。眾寶宮殿光明晃煜。于諸天中巍巍最勝。不可計量。盡其天壽。而復百返作轉輪王。七寶自然王四天下。后復壽盡。常生國王大姓長者家。財富無量顏容端正殊妙無雙。人見歡喜無不愛敬。足行之時道路自凈。虛空之中雨散眾花。婆竭多言。昔貧人者今我身是。由昔掃塔生處自然。一阿僧祇九十劫中不墮惡道。天上人間富貴尊榮。封受自然快樂無極。今最後身值釋迦佛。舍豪出家得阿羅漢。三明六通具八解脫。若有人能于佛法僧。少作微善如毛髮許。所生之處受報弘大。無有窮盡。
又譬喻經云。說祇陀太子昔毗婆尸佛時。佈施一奴一婢給掃寺廟。
【現代漢語翻譯】 現代漢語譯本 『剛界』指的是土地的基座。
《菩薩本行經》中記載：過去世，佛陀住世時，告訴五百位阿羅漢：『你們各自說說前世所做的功德，以及今生能夠遇到我並得道的因緣。』當時，有一位名叫婆竭多梨（Bhagadalī）的阿羅漢，從座位上起身，對佛陀說：『世尊，我回憶過去無數劫前，有佛出世，名號為定光佛（Dīpaṃkara）。定光佛入涅槃后，人們分派舍利並建造佛塔供養。在佛法將要衰落的時候，有一個窮人，沒有辦法維持生計，以賣柴為生，到沼澤地裡去砍柴。遠遠地看見沼澤中有一座塔寺，非常高大雄偉。他便走到塔邊，瞻仰佛像，歡喜地行禮。但是他看到狐貍、狼、飛鳥、走獸都棲息在這裡，草木荊棘，污穢不凈，到處都是，空曠寂靜，沒有人跡，也沒有人供養。窮人看到這種景象，心裡感到悲傷。但他並不瞭解如來的神聖功德，只是心懷歡喜，砍伐草木，掃除污穢。掃除完畢，歡喜地繞塔八圈，作禮后離去。因為這個功德，他命終之後，生到光音天（Ābhāsvara）。那裡的宮殿充滿寶物，光明閃耀，在諸天之中，最為雄偉殊勝，不可估量。盡光音天壽命后，又多次轉世為轉輪王（cakravartin），擁有七寶，統治四天下。後來壽命終盡，又常常出生在國王、大姓長者之家，財富無量，容貌端正，非常美妙，舉世無雙。人們見到他都非常歡喜，沒有不愛戴敬重的。他行走時，道路自然乾淨，天空中飄灑各種鮮花。』婆竭多梨說：『以前的那個窮人就是我。由於過去掃塔的功德，我所出生的地方都很自然美好，在一阿僧祇（asaṃkhya）九十劫中沒有墮入惡道。在天上人間，享受富貴尊榮，自然快樂，沒有窮盡。現在這最後一生，遇到釋迦牟尼佛（Śākyamuni），捨棄世俗出家，證得阿羅漢果位，具備三明六通和八解脫。如果有人能對佛法僧三寶，稍微做一點微小的善事，就像毛髮那樣微小，那麼他所出生的地方，所受到的福報都非常廣大，沒有窮盡。』
《譬喻經》中記載，祇陀太子（Jetakumāra）在過去毗婆尸佛（Vipaśyin）時期，佈施一個奴隸和一個婢女來打掃寺廟。
【English Translation】 English version 'Gang Jie' refers to the base of the earth.
The Bodhisattva's Fundamental Conduct Sutra states: In a past life, when the Buddha was in the world, he told five hundred Arhats: 'Each of you should speak about the merits you accumulated in your previous lives and the causes and conditions that have allowed you to encounter me and attain enlightenment in this life.' At that time, an Arhat named Bhagadalī rose from his seat and said to the Buddha: 'World Honored One, I recall countless kalpas ago, a Buddha appeared in the world named Dīpaṃkara Buddha. After Dīpaṃkara Buddha entered Nirvana, people distributed his relics and built pagodas for offerings. When the Dharma was about to decline, there was a poor man who had no way to make a living and earned his living by selling firewood. He went to a swamp to collect firewood. From afar, he saw a pagoda temple in the swamp, which was very tall and majestic. He went to the pagoda, admired the Buddha image, and joyfully paid his respects. However, he saw that foxes, wolves, birds, and beasts were all living there, and it was full of grass, thorns, and filth. It was desolate and empty, with no human presence and no one making offerings. The poor man felt sad when he saw this scene. But he did not understand the divine virtues of the Tathagata, but with joy, he cut down the grass and trees and cleaned up the filth. After cleaning, he joyfully circumambulated the pagoda eight times, paid his respects, and left. Because of this merit, after his life ended, he was born in the Ābhāsvara heaven. The palaces there were full of treasures, and the light shone brightly. Among the heavens, it was the most majestic and supreme, immeasurable. After exhausting the lifespan of the Ābhāsvara heaven, he was reborn many times as a cakravartin king, possessing the seven treasures and ruling the four continents. Later, when his lifespan ended, he was often born into the families of kings and wealthy elders, with immeasurable wealth, an upright appearance, and unparalleled beauty. People were very happy to see him, and there was no one who did not love and respect him. When he walked, the road naturally became clean, and various flowers scattered in the sky.' Bhagadalī said: 'The poor man of the past is me. Because of the merit of sweeping the pagoda in the past, the places where I was born were naturally beautiful, and I did not fall into evil paths for one asaṃkhya and ninety kalpas. In the heavens and in the human world, I enjoyed wealth, honor, and natural happiness without end. In this last life, I encountered Śākyamuni Buddha, renounced the world, and attained the state of Arhat, possessing the three insights, six supernormal powers, and eight liberations. If someone can do even a small good deed for the Buddha, Dharma, and Sangha, as small as a hair, then the place where he is born and the blessings he receives will be very great, without end.'
The Sutra of Parables states that Jetakumāra, in the time of the past Vipaśyin Buddha, donated a male and a female slave to sweep the temple.
緣此功德。世世常得七寶宮宅。門戶兩邊常有自然金銀男女。擎持寶缽。滿中七寶取無窮盡。夜中常有自然天兵。五百餘騎衛護其舍。無敢近者。輪王七寶者。一金輪寶。二白象寶。三紺馬寶。四神珠寶。五玉女寶。六主藏臣寶。七主兵神寶。
又雜寶藏經云。昔舍衛國中有一長者。造立塔寺。后時命終生忉利天。其婦晝夜追憶夫故。愁憂苦惱。以憶夫故。常掃治夫所造塔寺。夫下觀見即來婦所。問訊安慰而語之言。汝憶我故大憂愁耶。婦即語言。汝為是誰。天尋答言。我是汝夫。以作塔寺功德因緣得生天上。見汝憶我修治塔寺。故來汝所。婦言。近我。夫即答言。人身臭穢不復可近。汝復欲得為我妻者。勤供佛僧修掃塔寺。愿生我天。若得生天。我必當還以汝為妻。婦用夫言。作諸功德發願生天。其後命終得生天上。還為夫婦。夫婦相將來至佛所。佛為說法。夫婦並得須陀洹果。既得果已還歸天上。
又分別功德論云。昔舍衛城中有夫婦。二人而無子息。夫婦精進信敬三寶。時婦早亡。由信敬故生忉利天。以為天女。面首端正天中少比。天女自念。我極端正。今此間誰任我夫。便以天眼觀見本夫。今以出家年老暗短。專信而已。常勤掃除塔廟為業。見其掃塔必應生天。天女尋下。光明照曜住其夫前。比
【現代漢語翻譯】 現代漢語譯本 憑藉此功德，生生世世常常能夠得到七寶構成的宮殿住宅。門戶兩邊常有自然產生的金銀男女，手持寶缽，其中盛滿七寶，取用無窮無盡。夜晚常常有自然產生的天兵，五百多騎衛護住宅，無人敢於靠近。輪王七寶是：一、金輪寶（轉輪聖王擁有的金色輪寶）；二、白象寶（轉輪聖王擁有的白色大象）；三、紺馬寶（轉輪聖王擁有的青色駿馬）；四、神珠寶（轉輪聖王擁有的神奇寶珠）；五、玉女寶（轉輪聖王擁有的美麗女子）；六、主藏臣寶（轉輪聖王擁有的掌管寶藏的大臣）；七、主兵神寶（轉輪聖王擁有的統領軍隊的神將）。
《雜寶藏經》中記載，過去舍衛國中有一位長者，建造佛塔寺廟。後來命終，往生到忉利天（欲界六天之一）。他的妻子日夜追憶亡夫，愁苦憂惱。因為思念丈夫的緣故，常常打掃丈夫所建造的佛塔寺廟。她的丈夫在天上看到，就來到妻子處所，問候安慰，並對她說：『你因為思念我而如此憂愁嗎？』妻子就問：『你是誰？』天人回答說：『我是你的丈夫。因為建造佛塔寺廟的功德因緣，得以生到天上。看到你思念我，修繕塔寺，所以來到你這裡。』妻子說：『靠近我。』天人回答說：『人身臭穢，不能再靠近了。你如果還想做我的妻子，就勤奮供養佛僧，修繕打掃塔寺，發願往生到我的天界。如果能夠生到天上，我必定會再次娶你為妻。』妻子聽從丈夫的話，行作各種功德，發願往生天界。其後命終，得以生到天上，再次成為夫婦。夫婦二人一同來到佛陀處所。佛陀為他們說法，夫婦二人一同證得須陀洹果（小乘初果）。證果之後，返回天上。
《分別功德論》中記載，過去舍衛城中有一對夫婦，二人沒有子嗣。夫婦精進，信敬三寶。妻子早逝，由於信敬三寶的緣故，往生到忉利天，成為天女。容貌端正美麗，在天界中少有能比。天女心想：『我如此端正美麗，現在這裡誰能做我的丈夫呢？』便用天眼觀察到自己的丈夫，現在已經出家，年老體衰，相貌醜陋，只是專心信仰，常常勤奮地打掃塔廟作為事業。看到他掃塔必定能夠往生天界。天女隨即地獄，光明照耀，站在她的丈夫面前。
【English Translation】 English version By virtue of this merit, in life after life, one will always obtain palaces and residences made of the seven treasures. On both sides of the doors, there will always be naturally born golden and silver boys and girls, holding precious bowls filled with the seven treasures, which can be taken from endlessly. At night, there will always be naturally born heavenly soldiers, more than five hundred cavalry, guarding the residence, and no one will dare to approach. The seven treasures of a Chakravartin (Wheel-Turning King) are: 1. the Golden Wheel Treasure (a golden wheel possessed by the Chakravartin); 2. the White Elephant Treasure (a white elephant possessed by the Chakravartin); 3. the Blue Horse Treasure (a blue horse possessed by the Chakravartin); 4. the Divine Jewel Treasure (a magical jewel possessed by the Chakravartin); 5. the Jade Woman Treasure (a beautiful woman possessed by the Chakravartin); 6. the Chief Treasurer Treasure (a minister in charge of treasures possessed by the Chakravartin); 7. the Chief Military General Treasure (a divine general leading the army possessed by the Chakravartin).
The Za Bao Zang Jing (Miscellaneous Treasure Store Sutra) states that in the past, in the city of Shravasti, there was a wealthy man who built pagodas and temples. Later, when he died, he was reborn in the Trayastrimsha Heaven (one of the six heavens in the Desire Realm). His wife missed her deceased husband day and night, feeling sorrow and distress. Because of her longing for her husband, she often cleaned the pagodas and temples he had built. Her husband saw her from heaven and came to her, greeting and comforting her, saying, 'Are you so sad because you miss me?' The wife asked, 'Who are you?' The Deva (heavenly being) replied, 'I am your husband. Because of the merit of building pagodas and temples, I was able to be born in heaven. Seeing that you miss me and are repairing the pagodas and temples, I have come to you.' The wife said, 'Come closer to me.' The Deva replied, 'The human body is foul and cannot be approached again. If you still wish to be my wife, diligently make offerings to the Buddha and Sangha, repair and clean the pagodas and temples, and vow to be born in my heaven. If you can be born in heaven, I will surely marry you again.' The wife followed her husband's words, performed various meritorious deeds, and vowed to be born in heaven. After her death, she was able to be born in heaven and became husband and wife again. The couple came together to the Buddha's place. The Buddha preached the Dharma to them, and the couple both attained the Srotapanna fruit (the first fruit of the Hinayana path). After attaining the fruit, they returned to heaven.
The Fen Bie Gong De Lun (Treatise on Discriminating Merits) states that in the past, in the city of Shravasti, there was a couple who had no children. The couple diligently revered the Three Jewels. The wife died early, and because of her reverence for the Three Jewels, she was born in the Trayastrimsha Heaven and became a Deva maiden. Her face was upright and beautiful, rarely matched in the heavens. The Deva maiden thought to herself, 'I am so upright and beautiful, who here is worthy to be my husband?' She then used her heavenly eye to see her husband, who had now become a monk, old and frail, and ugly in appearance, but was single-mindedly devoted to his faith, and often diligently cleaned the pagodas and temples as his occupation. Seeing that he was sweeping the pagoda, she knew he would surely be born in heaven. The Deva maiden immediately descended to the world, shining brightly, and stood before her husband.
丘見已問其因緣。天女答曰。我是君婦今為天女。我觀天上無任我夫。見君精進常勤掃塔。必應生天。若得生天。愿同一處還為我夫。是以故來陳其情狀。白意已訖還歸天上。時夫比丘見此事已。從是以後增加精進。修補塔廟積功轉勝。應生第四兜率天上。天女憶夫復來語言。君福轉勝應生兜率天。我今不復得君為夫。語訖還去。比丘聞已倍更精進。遂獲得阿羅漢果。三明六通具八解脫。
又百緣經云。昔佛在世時迦毗羅城中。有一長者。財寶無量。其婦生一兒。端正殊妙。見者敬仰。漸大見佛得阿羅漢果。爾時世尊告諸比丘。乃往過去九十一劫有毗婆尸佛。入涅槃后。有王名槃頭末帝。收取捨利造四寶塔。而供養之。其後小毀。有童子入塔見此破處。和顏悅色。集喚眾人共涂治塔。發願而去。緣是功德。九十一劫不墮地獄畜生餓鬼。天上人中受樂。常為天人所見敬仰。乃至今值於我。為諸人所見敬仰。出家得道。聞佛所說歡喜奉行。
頌曰。
遺身八萬塔 寶飾高百丈 儀鳳異靈烏 金槃代佛掌 積拱承雕角 高檐掛樹網 寶地若池沙 風鈴如積響 刻削生千變 丹青圖萬像 煙霞時出沒 神仙乍來往 晨霧半層生 飛幡接云上 游霓不敢息 翔鹍詎能仰 福地
【現代漢語翻譯】 現代漢語譯本 比丘詢問其中緣由。天女回答說：『我是您的妻子，現在成了天女。我觀察天上沒有誰能比得上我的丈夫。見您精進修行，經常勤奮地清掃佛塔，必定能夠昇天。如果能昇天，我希望與您在同一處，再次成為您的妻子。』因此前來陳述心意。說完心意后，便返回天上。當時那位比丘見到此事後，從此以後更加精進，修繕塔廟，積累的功德越來越大，應當能升到第四層兜率天（Tushita Heaven）。天女想起丈夫，再次前來告知：『您的福報越來越大，應當能升到兜率天。我如今不能再做您的妻子了。』說完便離去。比丘聽聞后，更加精進，最終獲得了阿羅漢（Arhat）果位，具備三明六通八解脫。
《百緣經》中記載，過去佛陀在世時，迦毗羅城（Kapilavastu）中有一位長者，家財萬貫。他的妻子生了一個兒子，相貌端正殊妙，見到的人都敬仰。這孩子漸漸長大，見到佛陀后證得了阿羅漢果。當時世尊告訴眾比丘：『過去九十一劫（kalpa）前，有毗婆尸佛（Vipashyin Buddha）入涅槃（Nirvana）后，有一位國王名叫槃頭末帝（Bandhumati），收集佛陀的舍利（relics），建造了一座四寶塔來供養。』後來佛塔稍微破損，有一個童子進入塔中，見到破損之處，面帶喜悅，召集眾人共同修補佛塔，併發愿而去。因為這個功德，九十一劫沒有墮入地獄、畜生、餓鬼道，在天上人間享受快樂，經常被天人和人們所敬仰。直到今天遇到我，也被眾人所敬仰，出家得道。』聽聞佛陀所說，眾人都歡喜奉行。
讚頌說：
遺留全身的八萬座佛塔， 用寶物裝飾高達百丈。 儀態像鳳凰不同於靈烏， 金色的盤子代替佛的手掌。 層層疊疊的拱承托著雕刻的屋角， 高高的屋檐懸掛著樹枝般的網。 寶地上的沙子像池塘里的沙， 風鈴的聲音像積累的迴響。 雕刻變化萬千， 丹青彩繪描繪出萬千景象。 煙霞時隱時現， 神仙不時來往。 清晨的霧氣升起半層， 飛舞的旗旛連線雲端之上。 遊動的彩虹不敢停息， 飛翔的鯤鵬怎能仰望。 這是福地。
【English Translation】 English version The Bhikshu asked about the cause and condition. The heavenly maiden replied, 'I am your wife, now a heavenly maiden. I observe that there is no one in the heavens who can compare to my husband. Seeing your diligent practice and frequent diligent sweeping of the stupa, you will surely be reborn in heaven. If you are reborn in heaven, I wish to be in the same place with you and become your husband again.' Therefore, I have come to state my feelings. Having finished speaking my mind, I will return to heaven.' When the Bhikshu saw this, from then on, he increased his diligence, repaired the stupa and temple, and accumulated more and more merit, and should be reborn in the fourth Tushita Heaven (Tushita Heaven). The heavenly maiden remembered her husband and came again, saying, 'Your blessings are increasing, and you should be reborn in Tushita Heaven. I can no longer be your wife.' After speaking, she left. Upon hearing this, the Bhikshu became even more diligent and eventually attained the Arhat (Arhat) fruit, possessing the three insights, six supernormal powers, and eight liberations.
The Sutra of One Hundred Causes states that in the past, when the Buddha was in the world, there was a wealthy elder in Kapilavastu (Kapilavastu). His wife gave birth to a son, who was of extraordinary and beautiful appearance, and all who saw him revered him. As he grew older, he saw the Buddha and attained the Arhat fruit. At that time, the World Honored One told the Bhikshus, 'In the past, ninety-one kalpas (kalpa) ago, after Vipashyin Buddha (Vipashyin Buddha) entered Nirvana (Nirvana), there was a king named Bandhumati (Bandhumati) who collected the relics (relics) of the Buddha and built a four-treasure stupa to make offerings.' Later, the stupa was slightly damaged. A boy entered the stupa, saw the damaged place, and with a joyful expression, gathered people to repair the stupa together and made a vow before leaving. Because of this merit, for ninety-one kalpas, he did not fall into the hells, animal realm, or hungry ghost realm, and enjoyed happiness in the heavens and among humans, and was often revered by gods and humans. Until today, he has met me and is revered by all, and has left home to attain the Way.' Hearing what the Buddha said, everyone joyfully practiced it.
A Gatha says:
Eighty thousand stupas containing the relics of his whole body, Adorned with treasures, a hundred zhang high. Its form is like a phoenix, different from a spiritual crow, A golden plate replaces the Buddha's palm. Layers of arches support the carved corners, High eaves hang with nets like tree branches. The sand on the precious ground is like sand in a pond, The sound of wind chimes is like accumulated echoes. The carvings are ever-changing, The paintings depict myriad images. Mist and haze appear and disappear from time to time, Immortals come and go occasionally. Morning mist rises halfway, Flying banners connect to the clouds above. Wandering rainbows dare not rest, How can soaring Kunpeng look up. This is a blessed land.
下金繩 天報豈虛抂 愿假舟航末 彼岸誰云廣
攝念部第三(此有四緣)述意緣十念緣六念緣發願緣
述意緣第一
惟夫凡情難禁。譬等山猿。常隨外境。類同狂象。三業鼓動。緣構滋彰。故佛立教令常制御。故經云。當爲心師。不師於心。身口意業不與惡交身戒心慧不動如山。又經制之一處無事不辦。然心性惑倒。我見為先。煩惑難攝。亂使常行。於一切時高舉難屈。自非托處寂靜。摧伏三毒。身不遊行。口默緘言。少睡多覺。常坐省食。思量正法。知非有無。直身正意。繫念在前。如斯等教。是名攝念也。
十念緣第二
如增一阿含經云。爾時世尊告諸比丘。當修行十法。便成神通去眾亂想。至致涅槃。一謂唸佛。二謂念法。三謂念眾。四謂念戒。五謂念施。六謂念天。七謂念休息。八謂念安般。九謂念身非常。十謂念死。當善修行。
佛法聖眾心 戒施及天念 休息安般念 身死念在后
第一念佛者。專精唸佛。如來形相功德具足。身智無崖周旋往來。皆具知之。修行一法自致涅槃。不離唸佛便獲功德。是名唸佛。
第二念法者。專精念法。除諸欲愛。無有塵勞渴愛之心。永不復興于欲無慾。離諸結縛諸蓋之病。猶如眾香之氣。無有瑕疵亂想之
【現代漢語翻譯】 下金繩，天報豈虛抂（kuǎng）：意為佛法如金繩垂下，上天的報應真實不虛。 愿假舟航末，彼岸誰云廣：意為希望藉助佛法的船隻，到達彼岸，誰說彼岸遙遠呢？
攝念部第三（此有四緣）：包含述意緣、十念緣、六念緣、發願緣四部分。
述意緣第一
凡夫的感情難以抑制，就像山中的猿猴一樣，總是追逐外境；又像狂像一樣難以控制。身、口、意三業的活動，使得各種因緣更加顯著。所以佛陀設立教法，就是要人們經常控制自己的心念。所以經中說：『應當以心為師，而不是被心所支配。』身、口、意三業不與惡事交往，身持戒律，心懷智慧，不動如山。又說，將心專注於一處，沒有什麼事情辦不成。然而心性迷惑顛倒，以『我見』為先，煩惱難以攝伏，妄念常常生起，在任何時候都高舉難屈。如果不是寄託于寂靜之處，摧伏貪、嗔、癡三毒，身體不放縱，口中沉默寡言，少睡多覺，經常靜坐，減少飲食，思量正法，了知『非有』『非無』的道理，端正身心，將正念放在前面，像這樣的教導，就叫做『攝念』。
十念緣第二
如《增一阿含經》所說：當時世尊告訴諸位比丘：『應當修行十種法，就能成就神通，去除各種雜亂的想法，最終達到涅槃。』一是念佛（Buddha），二是念法（Dharma），三是念眾（Sangha），四是念戒（Śīla），五是念施（Dāna），六是念天（Deva），七是念休息（Śamatha），八是念安般（Ānāpāna），九是念身非常，十是念死。應當好好修行。
佛法聖眾心，戒施及天念 休息安般念，身死念在后
第一念佛：專心精進地念佛，如來的形相功德具足，身智無邊無際，周旋往來，都完全知曉。修行這一法門，自然就能達到涅槃，不離唸佛就能獲得功德，這就叫做唸佛。
第二念法：專心精進地念法，去除各種慾望和愛戀，沒有塵世的煩惱和渴愛的念頭，永遠不再生起對於慾望的追求，無論是對於有還是無的追求，都遠離各種束縛和遮蓋的病癥，就像各種香氣的混合，沒有瑕疵和雜亂的想法。
【English Translation】 Modern Chinese Translation: Dropping the golden rope, the heavenly reward is surely not false: It means that the Buddha's teachings are like a golden rope hanging down, and the rewards from heaven are real and not false. Hoping to borrow the end of the boat, who says the other shore is vast: It means hoping to use the boat of the Buddha's teachings to reach the other shore, who says the other shore is far away?
Section 3 on Gathering Thoughts (This has four causes): Includes the causes of stating intention, ten kinds of mindfulness, six kinds of mindfulness, and making vows.
The First Cause of Stating Intention
The emotions of ordinary people are difficult to restrain, like monkeys in the mountains, always chasing after external objects; and like wild elephants, difficult to control. The activities of body, speech, and mind make various conditions more prominent. Therefore, the Buddha established teachings to make people constantly control their thoughts. So the scripture says: 'One should take the mind as the teacher, not be dominated by the mind.' The actions of body, speech, and mind do not associate with evil deeds, the body upholds precepts, the mind possesses wisdom, and remains unmoving like a mountain. It also says that focusing the mind on one place, there is nothing that cannot be accomplished. However, the nature of the mind is confused and inverted, taking 'self-view' as the priority, afflictions are difficult to subdue, and deluded thoughts often arise, always high and difficult to bend at any time. If one does not rely on a quiet place, subdue the three poisons of greed, anger, and ignorance, the body does not indulge, the mouth remains silent, sleeps less and stays awake more, often sits in meditation, reduces food, contemplates the right Dharma, and understands the principle of 'neither existence' nor 'non-existence', straightens the body and mind, and places right mindfulness in front, such teachings are called 'gathering thoughts'.
The Second Cause of Ten Mindfulnesses
As stated in the Ekottara Agama Sutra: At that time, the World Honored One told the monks: 'You should practice ten kinds of Dharma, then you can achieve supernatural powers, remove various cluttered thoughts, and ultimately reach Nirvana.' First is mindfulness of the Buddha (Buddha), second is mindfulness of the Dharma (Dharma), third is mindfulness of the Sangha (Sangha), fourth is mindfulness of the precepts (Śīla), fifth is mindfulness of giving (Dāna), sixth is mindfulness of the Devas (Deva), seventh is mindfulness of rest (Śamatha), eighth is mindfulness of Anapanasati (Ānāpāna), ninth is mindfulness of the impermanence of the body, and tenth is mindfulness of death. You should practice well.
Mindfulness of the Buddha, Dharma, Sangha, Precepts, Giving, and Devas Mindfulness of Rest and Anapanasati, Mindfulness of the Body's Impermanence and Death are at the end
First, mindfulness of the Buddha: Focus and diligently be mindful of the Buddha, the Tathagata's form and merits are complete, the body and wisdom are boundless, revolving and coming and going, all are fully known. Practicing this one Dharma, one will naturally reach Nirvana, and one can obtain merit without leaving mindfulness of the Buddha, this is called mindfulness of the Buddha.
Second, mindfulness of the Dharma: Focus and diligently be mindful of the Dharma, remove various desires and attachments, have no worldly troubles and thirst for love, and never again arise the pursuit of desires, whether it is the pursuit of existence or non-existence, stay away from various bonds and the diseases of coverings, like the mixture of various fragrances, without flaws and cluttered thoughts.
念。便成神通自致涅槃。思惟不離便獲功德。是名念法。
第三念眾者。謂專精念如來聖眾。成就質直無有邪曲。上下和睦。如來聖眾四雙八輩。當敬承事。除諸亂想自致涅槃。不離僧念便獲功德。是名念僧。
第四念戒者。所謂戒者。息諸惡故。戒能成道令人歡喜。戒瓔珞身現眾好故。猶如吉祥瓶所愿便克除諸亂想自致涅槃。不離戒念便獲功德。是名念戒。
第五念施者。謂專精念施。所施之上。永無悔心無反報想。快得善利。若人罵毀相加刀杖。當起慈心不興瞋恚。我所施者施意不絕。除諸亂想自致涅槃。不離施念便獲功德是名念施。
第六念天者。謂專精念天。身口意凈不造穢行。行戒成身。身放光明無所不照。成彼天身善業果報。成彼天身眾行具足。除諸亂想自致涅槃。不離天念便獲功德。是名念天。
第七念休息者。謂心意想息志性詳諦。亦無卒暴。恒專一心意樂閑居。常求方便入三昧定。常念不貪勝光上達。除諸亂想自致涅槃。不離休息便獲功德。是名念休息。
第八念安般者。謂專精念安般者。若息長時。觀知我今息長。若復息短。亦當觀知我今息短。若息極冷極熱。亦當觀知我今息冷熱。出入分別數息長短。除諸亂想自致涅槃。不離安般便獲功德。是名念安般
【現代漢語翻譯】 現代漢語譯本： 念法，是指專心憶念佛法，便能成就神通，自然達到涅槃的境界。思惟佛法不離心，便能獲得功德。這叫做念法。 第三念眾，是指專心憶念如來的聖眾（Sangha，佛教僧團），成就正直的心性，沒有邪曲。上下和睦相處。如來的聖眾有四雙八輩（指四向四果的聖者），應當恭敬承事。去除各種散亂的念頭，自然達到涅槃的境界。不離僧團的憶念，便能獲得功德。這叫做念僧。 第四念戒，所謂戒律，是止息各種惡行的。戒律能夠成就道業，令人歡喜。戒律能像瓔珞一樣莊嚴身心，顯現各種美好。猶如吉祥瓶一樣，所愿皆能實現，去除各種散亂的念頭，自然達到涅槃的境界。不離戒律的憶念，便能獲得功德。這叫做念戒。 第五念施，是指專心憶念佈施。對於所施之物，永遠沒有後悔之心，沒有求回報的想法。能夠快速獲得善的利益。如果有人謾罵譭謗，甚至用刀杖加害，應當生起慈悲之心，不生瞋恚。我所佈施的意念永不停止。去除各種散亂的念頭，自然達到涅槃的境界。不離佈施的憶念，便能獲得功德。這叫做念施。 第六念天，是指專心憶念天人（Deva，天神）。身口意清凈，不造作污穢的行為。奉行戒律成就自身。身體放出光明，無所不照。成就那天人的身體，是善業的果報。成就那天人的身體，是各種善行的具足。去除各種散亂的念頭，自然達到涅槃的境界。不離天人的憶念，便能獲得功德。這叫做念天。 第七念休息，是指心意止息，思想詳盡審諦。也沒有倉促暴躁。恒常專一心思安於閑居。常常尋求方便進入三昧禪定。常常憶念不貪著，殊勝光明向上通達。去除各種散亂的念頭，自然達到涅槃的境界。不離止息的憶念，便能獲得功德。這叫做念休息。 第八念安般，是指專心憶念安般（Ānāpāna，呼吸）。如果呼吸長時，觀察知道我現在呼吸長。如果呼吸短時，也應當觀察知道我現在呼吸短。如果呼吸極冷極熱，也應當觀察知道我現在呼吸冷熱。出入分別，數息長短。去除各種散亂的念頭，自然達到涅槃的境界。不離安般的憶念，便能獲得功德。這叫做念安般。
【English Translation】 English version: Minding the Dharma (Dharma, the teachings of Buddha) means to concentrate on recollecting the Dharma, thereby achieving supernatural powers and naturally attaining Nirvana. Contemplating the Dharma without straying from it brings merit. This is called minding the Dharma. The third, minding the Sangha (Sangha, the Buddhist monastic community), means to concentrate on recollecting the Sangha of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), achieving integrity and uprightness, free from crookedness. The Sangha of the Tathagata, consisting of the four pairs and eight types of noble individuals (referring to the four paths and four fruits of enlightenment), should be revered and served. Eliminating all distracting thoughts leads naturally to Nirvana. Not straying from the recollection of the Sangha brings merit. This is called minding the Sangha. The fourth, minding the precepts (Śīla, moral conduct), means that precepts are for ceasing all evil deeds. Precepts can lead to the accomplishment of the path and bring joy. Precepts adorn the body like a garland, manifesting all kinds of goodness, like an auspicious vase that fulfills all wishes. Eliminating all distracting thoughts leads naturally to Nirvana. Not straying from the recollection of the precepts brings merit. This is called minding the precepts. The fifth, minding generosity (Dāna, giving), means to concentrate on recollecting giving. Regarding what is given, there should never be regret or the thought of seeking reward. One quickly obtains good benefits. If someone scolds, slanders, or even attacks with swords and staves, one should generate loving-kindness and not give rise to anger. My intention to give is never ceasing. Eliminating all distracting thoughts leads naturally to Nirvana. Not straying from the recollection of giving brings merit. This is called minding generosity. The sixth, minding the Devas (Deva, gods or deities), means to concentrate on recollecting the Devas. Body, speech, and mind are pure, and one does not engage in defiled actions. Practicing the precepts perfects the body. The body emits light, illuminating everything. Achieving the body of a Deva is the result of good karma. Achieving the body of a Deva means being complete with all kinds of good deeds. Eliminating all distracting thoughts leads naturally to Nirvana. Not straying from the recollection of the Devas brings merit. This is called minding the Devas. The seventh, minding rest, means that the mind and intention are stilled, and thoughts are thorough and deliberate. There is no haste or impetuosity. One is constantly single-minded and content with living in seclusion. One constantly seeks means to enter Samadhi (Samadhi, meditative absorption). One constantly recollects non-attachment, and superior light reaches upwards. Eliminating all distracting thoughts leads naturally to Nirvana. Not straying from the recollection of rest brings merit. This is called minding rest. The eighth, minding Ānāpāna (Ānāpāna, mindfulness of breathing), means to concentrate on recollecting Ānāpāna. If the breath is long, one observes and knows, 'My breath is now long.' If the breath is short, one should also observe and know, 'My breath is now short.' If the breath is extremely cold or hot, one should also observe and know, 'My breath is now cold or hot.' One distinguishes the entering and exiting breaths, counting the length of the breaths. Eliminating all distracting thoughts leads naturally to Nirvana. Not straying from the recollection of Ānāpāna brings merit. This is called minding Ānāpāna.
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第九念身者。謂專精念身。發毛爪齒皮肉筋骨膽肝肺心脾腎大腸小腸。曲直旁光屎尿百葉。滄蕩脾泡溺淚唾涕。膿血脂涎髑髏腦等。何者是身。地種水種火種風種是也。皆是父母所造。從何處來。為誰所造。此之六根於此終已當生何處。除諸亂想自致涅槃。不離身念便獲功德。是名念身。
第十念死者。謂專精念死。此沒生彼往來諸趣。命逝不停諸根散壞。如腐敗木。命根斷絕種族分離。無形無響亦無相貌。除諸亂想自致涅槃。不離死念便獲功德。是名念死。而說偈曰。
佛法及聖眾 乃至身死念 雖與上名聞 其義各別異
六念緣第三
又分別功德論云。第一念佛何事。佛身金剛無有諸漏。若行時足離地四寸。千輪相文跡現於地。足下諸蟲七日安隱。若其命終皆得生天。昔有一惡比丘。本是外道假服誹謗。逐如來行。自殺飛蟲著佛跡處。言佛蹈殺。然蟲雖死。遇佛跡處尋還得活。若入城邑。足蹈門閾天地大動。百種。音樂不鼓自鳴。諸聾盲啞百病自除。睹佛相好隨行得度。功德所濟不可稱計。總會萬行運載為先。所謂唸佛其義如此。
第二念法者。法是無漏道無為無慾。佛者是諸法之主。法者是結使之主。法出諸佛。法生佛道。若然者。何不先念法后唸佛耶。答曰。
【現代漢語翻譯】 現代漢語譯本 第九，念身。指的是專心一意地思念身體。頭髮、毫毛、指甲、牙齒、面板、肌肉、筋、骨、膽、肝、肺、心、脾、腎、大腸、小腸、彎曲之處、膀胱、屎、尿、百葉（可能是指胃的一部分）、滄蕩（指體液的流動）、脾泡（可能是指脾臟的囊泡）、溺（尿）、淚、唾液、鼻涕、膿、血、脂肪、口水、頭蓋骨、腦等等。什麼才是身體呢？是地、水、火、風這四大元素。都是父母所生。從哪裡來？是誰創造的？這六根（眼、耳、鼻、舌、身、意）在此終結后，將要生到哪裡去？排除各種雜亂的思緒，自然就能達到涅槃的境界。不離對身體的思念，就能獲得功德。這叫做念身。 第十，念死。指的是專心一意地思念死亡。此生結束，又生到彼處，在各個趣道中往來。壽命逝去不停留，各種器官散壞。如同腐爛的木頭。命根斷絕，種族分離。沒有形狀，沒有聲音，也沒有相貌。排除各種雜亂的思緒，自然就能達到涅槃的境界。不離對死亡的思念，就能獲得功德。這叫做念死。並說了偈語： 佛法及聖眾，乃至身死念；雖與上名聞，其義各別異。 六念緣第三 《分別功德論》中說，第一，唸佛是什麼？佛的身軀金剛不壞，沒有各種煩惱。行走時，腳離地面四寸。千輪相（佛足底的紋相）的紋路顯現在地上。腳下的各種蟲類七天之內都安穩。如果它們命終，都能昇天。過去有一個惡比丘，本來是外道，假裝出家誹謗佛。跟隨如來行走。自己殺死飛蟲，放在佛的腳印處。說佛踩死了蟲子。然而蟲子雖然死了，遇到佛的腳印處，立刻又活了。如果佛進入城邑，腳踩到門檻，天地都會震動。各種音樂不用敲打也會自己鳴響。各種聾子、瞎子、啞巴，各種疾病都會自然痊癒。看到佛的相好，跟隨佛行走就能得到度化。功德的利益不可稱量。總會合萬種修行，以運載眾生為先。所以說，唸佛的意義是這樣的。 第二，念法是什麼？法是無漏之道，是無為、無慾的。佛是諸法之主。法是結使（煩惱的根本）之主。法生出諸佛。法產生佛道。如果這樣，為什麼不先念法，后唸佛呢？回答說：
【English Translation】 English version Ninth, mindfulness of the body. This refers to focusing intently on contemplating the body. Hair, body hair, nails, teeth, skin, flesh, tendons, bones, gallbladder, liver, lungs, heart, spleen, kidneys, large intestine, small intestine, curved parts, bladder, feces, urine, omasum (possibly a part of the stomach), 'cangdang' (referring to the flow of bodily fluids), 'pípào' (possibly spleen vesicles), urine, tears, saliva, mucus, pus, blood, fat, drool, skull, brain, and so on. What is the body? It is the four great elements of earth, water, fire, and wind. All are created by parents. Where do they come from? Who created them? Where will these six roots (eye, ear, nose, tongue, body, and mind) be reborn after they end here? Eliminate all distracting thoughts, and you will naturally attain Nirvana. Without abandoning mindfulness of the body, one can obtain merit. This is called mindfulness of the body. Tenth, mindfulness of death. This refers to focusing intently on contemplating death. This life ends, and one is born elsewhere, traveling back and forth in various realms of existence. Life passes without stopping, and the various organs disintegrate. Like rotten wood. The root of life is severed, and the lineage is separated. There is no form, no sound, and no appearance. Eliminate all distracting thoughts, and you will naturally attain Nirvana. Without abandoning mindfulness of death, one can obtain merit. This is called mindfulness of death. And a verse is spoken: 'The Buddha's teachings and the noble Sangha, and even mindfulness of death; although they share similar names, their meanings are different.' The Third Aspect of the Six Mindfulnesses The Visesa-guna-prabha-vyakarana (《分別功德論》) says, first, what is mindfulness of the Buddha? The Buddha's body is indestructible like diamond, without any defilements. When walking, the feet are four inches above the ground. The marks of the thousand-spoked wheel (Chakra) (a sign on the sole of the Buddha's foot) appear on the ground. The various insects under his feet are safe and secure for seven days. If they die, they will all be reborn in heaven. In the past, there was an evil Bhikkhu, originally a heretic, who falsely pretended to be a monk and slandered the Buddha. He followed the Tathagata. He killed flying insects himself and placed them where the Buddha had stepped. He said that the Buddha had stepped on and killed the insects. However, although the insects died, they immediately came back to life when they encountered the Buddha's footprints. If the Buddha enters a city and steps on the threshold, heaven and earth will shake greatly. Various kinds of music will play without being struck. Various deaf, blind, and mute people, and various diseases will be cured naturally. Seeing the Buddha's auspicious marks and following the Buddha, one can be liberated. The benefits of merit are immeasurable. It always brings together myriad practices, with carrying sentient beings across the ocean of suffering as the priority. Therefore, the meaning of mindfulness of the Buddha is like this. Second, what is mindfulness of the Dharma? The Dharma is the undefiled path, it is non-action and without desire. The Buddha is the lord of all Dharmas. The Dharma is the lord of the bonds (the root of afflictions). The Dharma gives rise to all Buddhas. The Dharma produces the Buddha's path. If so, why not be mindful of the Dharma first and then be mindful of the Buddha? The answer is:
法雖微妙無能知者。猶如伏藏無處不有。要籍通人示處。方得自濟貧窮乏者。法亦如是。理雖玄妙非如來不暢。是以唸佛在先。稱法為后。
第三念僧者。謂四雙八輩十二賢士。舍世貪諍開導天人。則是眾生良福田故。昔有薄福比丘。名梵摩達(律名羅旬喻比丘也)在千二百五十眾中。令眾僧不得食。莫知誰咎。佛使分為二部。一部得。一部不得。復分為二部。半得。半不得。如是展轉乃至二人。一得食。一不得食。乃知無福。雖得至缽自然消化。佛愍其厄。自手授食在於缽中。福力所制不能化去。佛欲令現身得福故。令二滅盡比丘以食飽此。即時得福。時波斯匿王。聞此薄福佛愍與食。我今亦當為其設福。即遣𥹁米。時有一烏飛來銜一粒米去。使人呵曰。王為梵摩達設福。汝何以持去耶。烏即持還本處。所以然者。此比丘蒙僧福力。烏獸不侵害也。用是證知為良福田。既自度度人。至三乘道。念眾之法其義如此。
第四念戒者。從五戒十戒二百五十。至五百戒。皆禁制身口斂諸邪非。斂御六情斷諸慾念。中表清凈乃應戒性。昔有二比丘共至佛所。路經曠澤頓乏水漿。時有小池汪水眾蟲滿中。一比丘深思禁律以無犯為首。若飲此水殺生甚多。寧全戒殞命。於是命終即生天上。一比丘自念。飲水全命可至佛
【現代漢語翻譯】 現代漢語譯本：佛法雖然微妙，但沒有能夠真正瞭解它的人。它就像埋藏的寶藏，無處不在，但必須要依靠精通之人指明地點，才能幫助自己脫離貧困。佛法也是如此，道理雖然玄妙，但如果不是如來佛，就無法暢快地闡述。因此，唸佛放在前面，稱頌佛法放在後面。
第三是念僧（Sangha，僧團）。指的是四雙八輩十二賢士，他們捨棄世間的貪婪和爭鬥，開導天人和世人。他們是眾生良田福地。過去有一位福報淺薄的比丘，名叫梵摩達（Brahmadatta，律藏中名為羅旬喻比丘），他在一千二百五十人的僧團中，使得整個僧團都無法得到食物。大家不知道是什麼原因。佛陀讓人將僧團分成兩部分，一部分能得到食物，一部分不能。又將不能得到食物的那部分再分成兩部分，一半能得到，一半不能。就這樣不斷地分下去，直到剩下兩個人，一個人能得到食物，一個人不能。這才知道是因為梵摩達沒有福報。即使得到了食物，食物到了他的缽中也會自然消化掉。佛陀憐憫他的困境，親自將食物放入他的缽中，但由於福報的限制，食物仍然無法留存。佛陀爲了讓他現世就能得到福報，讓兩位已經證得滅盡定的比丘用食物餵飽他。他立刻就得到了福報。當時波斯匿王（King Pasenadi）聽說這位福報淺薄的比丘得到佛陀的憐憫並親自餵食，心想自己也應該為他設福。於是派人送去粳米。這時飛來一隻烏鴉，銜走了一粒米。有人呵斥烏鴉說：『國王是為梵摩達設福，你為什麼要拿走？』烏鴉立刻將米放回原處。之所以會這樣，是因為這位比丘蒙受了僧團的福力，烏鴉和野獸都不敢侵犯他。由此可以證明僧團是眾生良田福地。僧團既能自我解脫，也能幫助他人解脫，最終達到三乘道。念僧的意義就是這樣。
第四是念戒（Sila，戒律）。從五戒、十戒、二百五十戒，到五百戒，都是爲了禁止身口意的不良行為，收斂各種邪惡和不正當的行為，控制六根，斷除各種慾望和念頭。內心和外在都清凈，才能符合戒律的本質。過去有兩位比丘一起去拜見佛陀，路過一片荒涼的沼澤地，缺少飲用水。當時有一個小水池，裡面充滿了水和蟲子。一位比丘認真思考戒律，認為不犯戒是首要的。如果喝了這些水，會殺死很多生命。寧願爲了持守戒律而犧牲生命。於是他因此而死去，立刻轉生到天上。另一位比丘心想，喝水保全生命，才能到達佛陀那裡。
【English Translation】 English version: Although the Dharma is subtle and profound, there are few who can truly understand it. It is like a hidden treasure, present everywhere, but one must rely on a knowledgeable person to point out its location in order to help oneself escape poverty. The Dharma is also like this; although its principles are profound, they cannot be fully articulated without the Tathagata (Buddha). Therefore, mindfulness of the Buddha (Buddhanussati) comes first, followed by praise of the Dharma.
Third is mindfulness of the Sangha (Sanghanussati, the monastic community). This refers to the four pairs and eight types of noble individuals, the twelve virtuous ones, who abandon worldly greed and strife, and guide gods and humans. They are a field of merit for all beings. In the past, there was a bhikkhu (monk) with little merit named Brahmadatta (known as Raxunyu Bhikkhu in the Vinaya), who, among a community of 1,250 monks, caused the entire community to be unable to receive food. No one knew the reason. The Buddha had the community divided into two groups, one group received food, and the other did not. The group that did not receive food was further divided into two groups, half received food, and half did not. This continued until there were only two monks left, one received food, and the other did not. Only then was it known that it was because Brahmadatta had no merit. Even if he received food, it would naturally disappear in his bowl. The Buddha, pitying his plight, personally placed food in his bowl, but due to the limitations of his merit, the food still could not remain. The Buddha, wanting him to gain merit in this life, had two bhikkhus who had attained Nirodha-samapatti (cessation of perception and feeling) feed him with food. He immediately gained merit. At that time, King Pasenadi (King Pasenadi) heard that this bhikkhu with little merit had received the Buddha's compassion and personal feeding, and thought that he should also create merit for him. So he sent glutinous rice. Then a crow flew over and took a grain of rice. Someone scolded the crow, saying, 'The king is creating merit for Brahmadatta, why are you taking it away?' The crow immediately returned the rice to its original place. The reason for this was that this bhikkhu was protected by the merit of the Sangha, and crows and beasts dared not harm him. This proves that the Sangha is a field of merit for all beings. The Sangha can liberate themselves and help others to liberate themselves, ultimately reaching the Three Vehicles (Triyana). Such is the meaning of mindfulness of the Sangha.
Fourth is mindfulness of Sila (Silanussati, moral conduct). From the five precepts, ten precepts, two hundred and fifty precepts, to five hundred precepts, all are to prohibit unwholesome actions of body, speech, and mind, restrain all evil and improper behavior, control the six senses, and cut off various desires and thoughts. Only when the inner and outer are pure can one be in accordance with the essence of morality. In the past, two bhikkhus went together to see the Buddha, passing through a desolate swamp, lacking drinking water. At that time, there was a small pond filled with water and insects. One bhikkhu carefully considered the precepts, believing that not breaking the precepts was paramount. If he drank this water, he would kill many lives. He would rather sacrifice his life to uphold the precepts. So he died and was immediately reborn in heaven. The other bhikkhu thought to himself, 'Preserving life by drinking water will allow me to reach the Buddha.'
所。焉知死後當生何趣。即飲蟲水所害甚多。雖得見佛去我甚遠。啼泣向佛自云同伴命終。佛指上天曰。汝識此天不。此是汝伴。以全戒功即生天上。今來在此。卿雖見我去我大遠。彼雖喪命常在我所。卿今見我。正睹我肉形。豈識真戒乎。以是經云。波羅提木叉是汝大師。若能持戒展轉行之。即是如來法身常住而不滅也。夫戒有三種。一是俗戒。二是道戒。三是定戒。五八十具戒等為俗戒。無漏四諦為道戒。三昧禪思為定戒。以慧御戒使成無漏。乃合道戒。聲聞家戒喻若膝華。動則解散。大士持戒喻若頭上插華。行止不動。小乘撿形動則越儀。大士顧心不拘外法。大小軌異。故以形心為殊。內外雖殊俱至涅槃。故曰念戒也。
又佛般泥洹經云。又欲近道。當有四喜宜善念行。一曰。唸佛意喜不離。二曰。念法意喜不離。三曰。念眾意喜不離。四曰念戒意喜不離。念此四喜必令具足。而自了見當望正度。求解身要。可以除斷地獄畜生餓鬼之道。雖往來生天上人中。不過七生自斷苦際(施天同前)。
又三千威儀經云。當念有五事。一當唸佛功德。二當唸佛經戒。三當唸佛智慧。四當唸佛恩大難報。五當唸佛精進乃至泥洹。復有五事。一當念比丘僧。二當念師恩。三當念父母恩。四當念同學恩。五當念一切
【現代漢語翻譯】 現代漢語譯本： 因此，你怎麼知道死後會轉生到哪一道呢？即使喝了蟲水，受害的也很多。即使能見到佛，離我也很遙遠。哭泣著向佛訴說同伴的死亡。佛指著天上說：『你認識那天人嗎？』『這是你的同伴，因為持守全部戒律的功德，所以轉生到天上。現在來到這裡。你雖然見到我，但離我非常遙遠。他雖然喪失了生命，卻常在我身邊。你現在見到我，只不過是看到我的肉身，怎麼能認識真正的戒律呢？』因此經上說：『波羅提木叉（Pratimoksha，戒律）是你的大師。如果能持守戒律，輾轉奉行，就是如來的法身常住而不滅。』戒律有三種：一是俗戒，二是道戒，三是定戒。五戒、八戒、十戒、具足戒等是俗戒。無漏的四諦（Four Noble Truths）是道戒。三昧禪思是定戒。用智慧駕馭戒律，使之成為無漏，才能符合道戒。聲聞（Śrāvaka，小乘修行者）的戒律就像膝蓋上的花，一動就散落。大士（菩薩）持戒就像頭上插的花，行走靜止都不動。小乘修行者檢查外在行為，一動就違背儀軌。大士關注內心，不拘泥於外在的法。大小乘的規範不同，所以用外在行為和內心來區分。內外雖然不同，最終都到達涅槃（Nirvana，寂滅）。所以說要念戒。
又《佛般泥洹經》說：『想要接近道，應當有四種喜悅，要好好念行。一是念佛，意喜不離。二是念法，意喜不離。三是念僧，意喜不離。四是念戒，意喜不離。念這四種喜悅，必定要使其具足，才能自己了見，當可期望得到真正的解脫。』爲了求解脫身體的要義，可以斷除地獄、畜生、餓鬼的道路。即使往來於天上人間，也不過七次轉生，就能自己斷除痛苦的邊際（施天與前面所說相同）。
又《三千威儀經》說：『應當念五件事。一是應當唸佛的功德。二是應當唸佛的經戒。三是應當唸佛的智慧。四是應當唸佛的恩德廣大難以報答。五是應當唸佛的精進乃至涅槃。』又有五件事。一是應當念比丘僧（bhiksu-sangha，出家僧團）。二是應當念師父的恩德。三是應當念父母的恩德。四是應當念同學的恩德。五是應當念一切眾生。
【English Translation】 English version: Therefore, how do you know what realm one will be reborn into after death? Even drinking water with insects causes much harm. Even if one can see the Buddha, they are very far from me. Crying, they tell the Buddha about the death of their companion. The Buddha points to the heavens and says, 'Do you recognize this deva (deva, celestial being)?' 'This is your companion, who, through the merit of upholding all the precepts, has been reborn in the heavens. Now they are here. Although you see me, you are very far from me. Although they have lost their life, they are always with me. You now see me, but only see my physical form; how can you recognize the true precepts?' Therefore, the sutra says, 'The Pratimoksha (Pratimoksha, monastic rules) is your teacher. If you can uphold the precepts and diligently practice them, it is the Dharmakaya (Dharmakaya, the body of the Dharma) of the Tathagata (Tathagata, thus-gone one) that abides eternally and does not perish.' There are three kinds of precepts: the secular precepts, the precepts of the path, and the precepts of samadhi (samadhi, meditative absorption). The five precepts, eight precepts, ten precepts, and full precepts are secular precepts. The Four Noble Truths (Four Noble Truths) free from outflows are the precepts of the path. Samadhi and meditative thought are the precepts of samadhi. Using wisdom to guide the precepts, making them free from outflows, is in accordance with the precepts of the path. The precepts of the Sravaka (Śrāvaka, Hearer, disciple of Buddha) are like flowers on the knees, easily scattered with movement. The precepts of the Bodhisattva (Bodhisattva, enlightenment being) are like flowers worn on the head, unmoving whether walking or standing still. The Sravaka examines external behavior, and violates the rules with movement. The Bodhisattva focuses on the mind, not bound by external laws. The standards of the Small Vehicle and Great Vehicle are different, so they are distinguished by external behavior and the mind. Although the external and internal are different, both ultimately reach Nirvana (Nirvana, cessation of suffering). Therefore, it is said to contemplate the precepts.
Furthermore, the Buddha's Parinirvana Sutra says, 'If you wish to approach the path, you should have four kinds of joy, and you should contemplate and practice them well. First, contemplate the Buddha, with joy in your mind, never departing. Second, contemplate the Dharma, with joy in your mind, never departing. Third, contemplate the Sangha (Sangha, monastic community), with joy in your mind, never departing. Fourth, contemplate the precepts, with joy in your mind, never departing. Contemplate these four kinds of joy, and you must make them complete, so that you can see for yourself, and you can expect to attain true liberation.' In order to seek the essential meaning of liberation from the body, you can cut off the paths to hell, the animal realm, and the realm of hungry ghosts. Even if you travel back and forth between the heavens and the human realm, you will not exceed seven rebirths, and you will be able to cut off the boundaries of suffering yourself (giving to the heavens is the same as mentioned before).
Furthermore, the Three Thousand Dignified Manners Sutra says, 'You should contemplate five things. First, you should contemplate the merits and virtues of the Buddha. Second, you should contemplate the sutras and precepts of the Buddha. Third, you should contemplate the wisdom of the Buddha. Fourth, you should contemplate the great and difficult-to-repay kindness of the Buddha. Fifth, you should contemplate the diligence of the Buddha, even unto Nirvana.' There are also five things. First, you should contemplate the Bhiksu-sangha (bhiksu-sangha, monastic community of monks). Second, you should contemplate the kindness of the teacher. Third, you should contemplate the kindness of your parents. Fourth, you should contemplate the kindness of your fellow students. Fifth, you should contemplate all sentient beings.'
人。皆使解脫離一切苦。
又處處經云。譬如大海中沙不能計知。如人所作善惡殃福前後所不可復計。要在命盡。作惡逢惡處。作善逢善處。殃福皆預有處。亦預有父母兄弟妻子眷屬等。得道便止。若不得道便不斷絕。佛語比丘。當念自身無常。有一比丘即報佛言。我念非常。如人在世間極可至五十歲。佛言。莫說是語。復有一比丘言可三十歲。佛言。莫說是語。復有一比丘言可十歲。佛言。莫說是語。復有一比丘言可一歲。佛言。莫說是語。復有一比丘言可一月。佛言。莫說是語。復有一比丘言可一日。佛言。莫說是語。復有一比丘言可一時。佛言。莫說是語。復有一比丘言可呼吸間。佛言。是也。佛言。出息不還則屬後世。人命迅速在呼吸之間。
又毗尼母經云。若說法比丘復應常念。觀身苦空無常無我不凈。莫使有絕。何以故。當得十二念成聖法故。何者十二念。一念成就己身。二念成就他人。三念愿得人身。四念生種姓家。五念于佛法中得生信心。六念所生處不加其功而得諸法。七念所生處諸根完具。八念值佛世尊出現於世。九念所生處常得說正法。十念愿所說法常得久住。十一念愿法久住得隨順修行。十二念常得憐愍諸眾生心。故得此十二念。具足必得聖法。
發願緣第四
夫佛
【現代漢語翻譯】 現代漢語譯本：使所有人都能夠解脫，遠離一切痛苦。
而且在很多經典中都說，比如大海中的沙子無法計數，就像人所做的善惡行為以及由此產生的吉兇禍福，前後因果是無法完全計算的。重要的是，人死之後，作惡的會去惡處，行善的會去善處。吉兇禍福都有預定的去處，也有預定的父母兄弟妻子眷屬等等。如果得道，就能停止輪迴。如果不得道，這種聯繫就不會斷絕。佛對眾比丘說，應當常常念及自身無常。有一個比丘回答佛說，我認為非常短促，人活在世上最多能活到五十歲。佛說，不要這樣說。又有一個比丘說，最多能活到三十歲。佛說，不要這樣說。又有一個比丘說，最多能活到十歲。佛說，不要這樣說。又有一個比丘說，最多能活到一歲。佛說，不要這樣說。又有一個比丘說，最多能活到一個月。佛說，不要這樣說。又有一個比丘說，最多能活到一天。佛說，不要這樣說。又有一個比丘說，最多能活到一個時辰。佛說，不要這樣說。又有一個比丘說，最多能活到一次呼吸之間。佛說，這才是對的。佛說，呼出去的氣息不再回來，就屬於後世了。人的生命非常迅速，就在呼吸之間。
《毗尼母經》中說，如果說法比丘還應該經常唸誦，觀察身體是苦、空、無常、無我、不凈的，不要中斷。為什麼呢？因為這樣可以得到十二種念，成就聖法。哪十二種念呢？一是念成就自身，二是念成就他人，三是念愿得人身，四是念生於好的種姓之家，五是念在佛法中得到信心，六是念所生之處不需費力就能得到諸法，七是念所生之處諸根完具，八是念值遇佛世尊（Buddha-World Honored One）出現在世間，九是念所生之處常能聽到正法，十是念愿所說的法能夠長久住世，十一是念愿佛法長久住世，能夠隨順修行，十二是念常能生起憐憫一切眾生的心。所以得到這十二種念，具足了就必定能得到聖法。
發願緣第四
佛
【English Translation】 English version: May all beings be liberated and freed from all suffering.
Moreover, it is said in various sutras that the sands in the great ocean are uncountable, just as the good and evil deeds people commit, and the resulting fortunes and misfortunes, cannot be fully calculated in their cause and effect. What is important is that after death, those who do evil will go to evil realms, and those who do good will go to good realms. Fortunes and misfortunes have predetermined destinations, as do parents, siblings, spouses, and relatives. If one attains enlightenment, one can stop the cycle of rebirth. If one does not attain enlightenment, these connections will not be severed. The Buddha (Buddha) said to the monks, 'You should always be mindful of the impermanence of your own bodies.' One monk replied to the Buddha, 'I think it is very short; a person can live at most to fifty years old.' The Buddha said, 'Do not say that.' Another monk said, 'At most, one can live to thirty years old.' The Buddha said, 'Do not say that.' Another monk said, 'At most, one can live to ten years old.' The Buddha said, 'Do not say that.' Another monk said, 'At most, one can live to one year old.' The Buddha said, 'Do not say that.' Another monk said, 'At most, one can live to one month.' The Buddha said, 'Do not say that.' Another monk said, 'At most, one can live to one day.' The Buddha said, 'Do not say that.' Another monk said, 'At most, one can live to one hour.' The Buddha said, 'Do not say that.' Another monk said, 'At most, one can live to one breath.' The Buddha said, 'That is correct.' The Buddha said, 'If the exhaled breath does not return, it belongs to the next life. Human life is very rapid, it is in the space of a breath.'
The Vinaya-matrika Sutra says, 'If a Dharma-speaking monk should also constantly contemplate, observing the body as suffering, empty, impermanent, without self, and impure, do not interrupt this. Why? Because one can obtain twelve kinds of mindfulness, accomplishing the holy Dharma. What are the twelve kinds of mindfulness? First, mindfulness of accomplishing oneself; second, mindfulness of accomplishing others; third, mindfulness of wishing to obtain a human body; fourth, mindfulness of being born into a good lineage family; fifth, mindfulness of gaining faith in the Buddha Dharma; sixth, mindfulness that in the place of birth, one can obtain all Dharmas without effort; seventh, mindfulness that in the place of birth, the faculties are complete; eighth, mindfulness of encountering the Buddha World-Honored One appearing in the world; ninth, mindfulness that in the place of birth, one can always hear the correct Dharma; tenth, mindfulness of wishing that the Dharma spoken can abide in the world for a long time; eleventh, mindfulness of wishing that the Buddha Dharma can abide in the world for a long time, and one can practice accordingly; twelfth, mindfulness of always generating a mind of compassion for all sentient beings. Therefore, obtaining these twelve kinds of mindfulness, being complete, one will certainly obtain the holy Dharma.'
Chapter Four on the Conditions for Making Vows
Buddha
果夐絕。登之有階。法雲峻極。屆之有漸。是以創發大誠。則玄德照于來際。初立弘誓。則妙愿遍於空界。一念興志。即塵劫之瑞華。半刻虔躬。乃大千之甘露。蓋是大乘之根基。種智之津衢也。
又地持論云。菩薩發願略說五種。一發心願。二生愿。三境界愿。四平等愿。五大愿。彼菩薩初發無上菩提心。是名發心愿。愿未來世為眾生故。隨善趣生。是名生愿愿正觀諸法無量等諸善根。思惟境界。是名境界愿。愿未來世一切菩薩善攝事。是名菩薩平等愿。大愿者即平等愿。
菩薩又說十種大愿。
一者愿一切種供養無量諸佛。
二者愿護持一切諸佛正法。
三者愿通達諸佛正法。
四者愿生兜率天乃至般涅槃。
五者願行菩薩一切種正行。
六者愿成熟一切眾生。
七者愿一切世界悉能現化。
八者愿一切菩薩一心方便以大乘度。
九者愿一切正行方便無礙。
十者愿成無上正覺。
是菩薩住于初地。方便凈信現在修行。于未來事生十大愿。
一者以清凈心常愿供養一切諸佛。
二者受持守護諸佛正法。
三者勸請諸佛轉未曾有法。
四者順行菩薩正行。
五者一切器界具足成熟。
六者
【現代漢語翻譯】 現代漢語譯本： 果實的圓滿在於斷絕（一切煩惱）。攀登它有階梯可循。佛法的深奧如高聳的山峰，到達它需要循序漸進。因此，最初發起廣大的真誠之心，那麼玄妙的德行將照耀到未來。最初立下弘大的誓願，那麼微妙的願望將遍佈整個虛空。一念之間興起志向，就是經歷無數劫難才出現的吉祥之花。半刻鐘的虔誠躬行，就是整個大千世界的甘露。這實在是通往大乘佛法的根基，以及獲得一切智慧的必經之路。
《地持論》又說，菩薩發願略說有五種：一是發心愿，二是生愿，三是境界愿，四是平等愿，五是大愿。菩薩最初發起無上菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），這叫做發心愿。愿未來世爲了眾生的緣故，隨順善道而生，這叫做生愿。愿正確地觀察諸法（Dharma，佛法）的無量等等善根，思惟境界，這叫做境界愿。愿未來世一切菩薩善於攝受一切事物，這叫做菩薩平等愿。大愿就是平等愿。
菩薩又說了十種大愿：
一者，愿以一切方式供養無量諸佛（Buddha）。
二者，愿護持一切諸佛的正法（Dharma）。
三者，愿通達諸佛的正法（Dharma）。
四者，愿往生兜率天（Tushita Heaven）乃至最終般涅槃（Parinirvana）。
五者，願行菩薩的一切種類的正行。
六者，愿成熟一切眾生。
七者，愿在一切世界都能顯現化身。
八者，愿一切菩薩一心方便地以大乘佛法度化眾生。
九者，愿一切正行方便沒有障礙。
十者，愿成就無上正覺（Anuttara-samyak-sambodhi，無上正等正覺）。
這位菩薩安住于初地（Prathama-bhumi，歡喜地），以方便和清凈的信心現在修行，對於未來的事情生起十大愿：
一者，以清凈心常愿供養一切諸佛（Buddha）。
二者，受持守護諸佛的正法（Dharma）。
三者，勸請諸佛轉動未曾有過的法輪（Dharmacakra）。
四者，順應修行菩薩的正行。
五者，一切器世間（Bhajana-loka，眾生所依止的物質世界）具足成熟。
六者，...
【English Translation】 English version: The perfection of the fruit lies in the cessation (of all afflictions). There are steps to ascend it. The profundity of the Dharma is like a towering peak, and reaching it requires gradual progress. Therefore, when one initially arouses great sincerity, the profound virtue will illuminate the future. When one initially establishes vast vows, the subtle aspirations will pervade the entire space. A single thought of aspiration is like an auspicious flower that blooms after countless kalpas. A half-moment of devout practice is like the nectar of the entire great thousand world system. This is truly the foundation of the Mahayana (Great Vehicle) and the thoroughfare to the wisdom of all kinds.
Furthermore, the Bodhisattvabhumi Sutra states that there are five types of vows that Bodhisattvas (Enlightenment beings) make, briefly speaking: first, the vow of aspiration; second, the vow of birth; third, the vow of realm; fourth, the vow of equality; and fifth, the great vow. When a Bodhisattva initially arouses the unsurpassed Bodhicitta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment), this is called the vow of aspiration. Vowing to be born in future lives in favorable realms for the sake of sentient beings, this is called the vow of birth. Vowing to correctly contemplate the immeasurable good roots of all Dharmas (teachings), contemplating the realm, this is called the vow of realm. Vowing that all Bodhisattvas in future lives will skillfully embrace all matters, this is called the Bodhisattva's vow of equality. The great vow is the vow of equality.
The Bodhisattva also speaks of ten great vows:
First, vowing to offer all kinds of offerings to immeasurable Buddhas (Enlightened Ones).
Second, vowing to protect and uphold the Proper Dharma (teachings) of all Buddhas.
Third, vowing to thoroughly understand the Proper Dharma (teachings) of all Buddhas.
Fourth, vowing to be born in the Tushita Heaven (Tushita Heaven) and eventually attain Parinirvana (final nirvana).
Fifth, vowing to practice all kinds of proper conduct of a Bodhisattva.
Sixth, vowing to ripen all sentient beings.
Seventh, vowing to be able to manifest transformations in all worlds.
Eighth, vowing that all Bodhisattvas will single-mindedly and skillfully use the Mahayana (Great Vehicle) to liberate beings.
Ninth, vowing that all proper practices will be unobstructed.
Tenth, vowing to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).
This Bodhisattva dwells in the first Bhumi (Prathama-bhumi, the Joyful Ground), practicing with skillful means and pure faith in the present, and generates ten great vows for future events:
First, with a pure mind, constantly vowing to offer to all Buddhas (Enlightened Ones).
Second, receiving, upholding, and protecting the Proper Dharma (teachings) of all Buddhas.
Third, urging the Buddhas to turn the unprecedented Dharma wheel (Dharmacakra).
Fourth, conforming to and practicing the proper conduct of a Bodhisattva.
Fifth, all vessel realms (Bhajana-loka, the material world where sentient beings dwell) are fully ripened.
Sixth, ...
一切世界悉能現化。
七者自凈佛土。
八者一切菩薩同一方便以大乘化。
九者利益眾生一切不空。
十者一切世界得阿耨菩提作一切佛事。
頌曰。
牧杖信為急 調絃貴不奢 騰猿安可制 逸馬本難罝 驅馳習聲色 冠蓋競豪華 既入王孫第 還向季倫家 靜心澄業累 省念勖身瑕 庶茲憑七覺 時用免三邪
諸經要集卷第三 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第四
西明寺沙門釋道世集
入道部第四(此有四緣)唄讚部第五香燈部第六述意緣欣厭緣出家緣引證緣
述意緣第一
竊以因緣假有。眾生之滯根。法本不然。至人之妙理。是以三界六趣。造業障而自迷。八解十智。尊歸宗而虛豁。所以能仁大師。隨緣佈教。愍焰宅之既焚。傷欲流之永霧。托白凈之宮。現黃金之色。居茲三惑。示畫篋之非真。出彼四門。厭浮雲之易滅。自嗟人代漂忽若此。於是天王捧白馬而逾城。給使持寶冠而詣闕。脫屣尋真。其於斯矣。雖復奏代簫史。周時子晉。許由洗耳于箕山。莊周曳尾于濮水。方茲去俗。何其蔑哉。致使慕其德者。斷惡以立身。欽其風者潔己而修善。毀形以成其志。故棄鬚髮
【現代漢語翻譯】 現代漢語譯本 一切世界都能示現變化。 第七是自身清凈佛土。 第八是一切菩薩用同一種方便法門以大乘佛法教化眾生。 第九是利益一切眾生，所做一切都不會落空。 第十是一切世界都能證得阿耨多羅三藐三菩提（梵語：Anuttara-samyak-sambodhi，無上正等正覺），做一切佛事。 頌曰。 牧童的杖要抓得緊，調琴絃貴在不奢侈。 騰躍的猿猴怎能被控制，脫韁的野馬本來就難以捕捉。 追逐嬉戲習慣了聲色犬馬，達官貴人競相攀比奢華。 一旦進入王孫貴族的行列，又向石崇（季倫）家看齊。 靜下心來清除業障，反省自己的缺點。 希望憑藉七覺支（佛教術語，又稱七菩提分），時時運用以避免三邪（身邪行、口邪語、意邪思）。 《諸經要集》卷第三 大正藏第54冊 No. 2123 《諸經要集》 《諸經要集》卷第四 西明寺沙門釋道世集 入道部第四（此處有四種因緣）：唄讚部第五，香燈部第六，分別講述欣厭之緣、出家之緣、引證之緣。 述意緣第一 我私下認為，因緣是虛假的，眾生因此執迷不悟。法性原本如此，是聖人才能領悟的微妙真理。因此，三界六道的眾生，因為造作惡業而自我迷惑。八解脫和十智，最終都要歸宗于空性。所以，能仁大師（釋迦牟尼佛的稱號）隨順因緣而佈教，憐憫眾生如同身處被火焰焚燒的房屋，悲傷于眾生被慾望之流永遠矇蔽。他寄託于凈飯王（Śuddhodana）的宮殿，示現黃金色的身軀。居住在這三惑之中，揭示了畫在箱子里的東西並非真實。走出四門，厭惡浮雲的容易消散。感嘆人世間的漂泊不定。於是，天王捧著白馬幫助他逾越城墻，侍從拿著寶冠來到他的面前。拋棄世俗去尋求真理，就在於此了。即使是秦穆公的女兒弄玉和蕭史，周朝的王子晉，許由在箕山洗耳，莊周在濮水拖著尾巴，與佛陀的離棄世俗相比，又算得了什麼呢？以至於仰慕他德行的人，斷惡修善來立身。欽佩他風範的人，潔身自好來修養。毀壞外形來成就自己的志向，所以剃除鬚髮。
【English Translation】 English version All worlds can manifest transformations. Seventh is purifying one's own Buddha land. Eighth is all Bodhisattvas using the same expedient means to transform with the Mahayana. Ninth is benefiting all sentient beings, and everything done is not in vain. Tenth is all worlds attaining Anuttara-samyak-sambodhi (supreme complete enlightenment) and performing all Buddha activities. A Gatha says: The shepherd's staff must be held tightly, and tuning the strings should not be extravagant. How can a leaping monkey be controlled? A runaway horse is inherently difficult to trap. Chasing and indulging in sounds and sights, officials compete in extravagance. Once entering the ranks of princes and nobles, they then look to Shi Chong's (Jilun) household. Quiet your mind and clear away karmic burdens, reflect on your shortcomings and strive to improve. Hoping to rely on the Seven Factors of Enlightenment (Sapta bojjhaṅgāḥ), use them to avoid the Three Evils (evil deeds of body, speech, and mind). Collected Essentials from Various Sutras, Volume 3 Taisho Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras Collected Essentials from Various Sutras, Volume 4 Compiled by Śramaṇa Shi Daoshi of Ximing Temple Section 4 on Entering the Path (containing four causes): Section 5 on Hymns and Praises, Section 6 on Incense and Lamps, respectively discussing the causes of joy and aversion, the causes of renunciation, and the causes of citations. Section 1 on Stating Intent I humbly believe that causes and conditions are illusory, and sentient beings are therefore deluded. The nature of Dharma is originally so, and it is the subtle truth that only sages can comprehend. Therefore, beings in the Three Realms and Six Paths are self-deluded by creating karmic obstacles. The Eight Liberations and Ten Wisdoms ultimately return to emptiness. Therefore, the Master of Power (title for Shakyamuni Buddha) preaches according to conditions, pitying sentient beings as if in a burning house, and grieving that sentient beings are forever obscured by the stream of desires. He entrusted himself to the palace of King Śuddhodana, manifesting a golden body. Residing in these Three Confusions, he revealed that what is painted in the box is not real. Leaving the Four Gates, he detested the easy dissipation of floating clouds. He lamented the impermanence of human life. Therefore, the Heavenly King held the white horse to help him cross the city walls, and the attendant brought the jeweled crown to him. Abandoning the world to seek the truth lies in this. Even if it is the daughter of Duke Mu of Qin, Nongyu and Xiaoshi, Prince Jin of the Zhou Dynasty, Xu You washing his ears at Mount Ji, and Zhuang Zhou dragging his tail in the Pu River, what are they compared to the Buddha's renunciation of the world? So much so that those who admire his virtue cut off evil to establish themselves. Those who admire his demeanor purify themselves to cultivate goodness. Destroying the form to achieve their aspirations, therefore shaving off their beards and hair.
美容。變俗以會其道。故去輪王華服。雖形闕奉親。而內懷其孝。禮乖事主。而心戢其恩。澤被怨親。以成大順。福沾幽顯。豈拘小違。上智之人。依佛語故為益。下凡之類。虧聖教故為損。懲惡則濫者自新。進善則通人感化。所以仙林始抽簪之地。禪河起苦行之跡。沐金軀之凈水。游道場之吉樹食假獻糜。座因施草。於是十力智圓。六通神足。魔兵席捲。大覺道成也。
欣厭緣第二
如文殊問經云。佛告文殊師利。一切諸功德不與出家心等。何以故。住家者無量過患故。出家者無量功德故住家者有障礙。出家者無障礙。住家者是塵垢處。出家者是無塵垢處。住家者溺欲淤泥。出家者出欲淤泥。住家者隨愚人法。出家者遠愚人法。住家者不得正命。出家者得其正命。住家者是憂悲惱處。出家者是歡喜處。住家者是結縛處。出家者是解脫處。住家者是傷害處。出家者非傷害處。住家者有貪利苦。出家者無貪利苦。住家者是憒鬧處。出家者是寂靜處。住家者是下賤處。出家者是高勝處。住家者為煩惱所燒。出家者滅煩惱火。住家者常為他人。出家者常為自身。住家者以苦為樂。出家者出離為樂。住家者增長棘刺。出家者能滅棘刺。住家者成就小法。出家者成就大法。住家者無法用。出家者有法用。住家者為三
【現代漢語翻譯】 現代漢語譯本：
儀容修飾和改變世俗習慣是爲了契合真理。所以才脫下輪王（Chakravartin，統治世界的理想君主）華麗的服裝。雖然表面上看來沒有奉養父母，但內心卻懷著孝心。禮節上不符合侍奉君主的要求，但心中卻抑制著感恩之情。恩澤普及怨恨和親近之人，從而成就大順。福澤惠及幽冥和顯現的世界，哪裡會拘泥於小的違背呢？有上等智慧的人，因為遵循佛的教誨而獲得利益；下等凡夫俗子，因為違背聖人的教導而遭受損失。懲罰邪惡，那麼放縱的人就會改過自新；推崇善良，那麼通達的人就會被感化。所以仙人居住的樹林開始了剃度的儀式，禪河邊留下了苦行的足跡。用潔凈的水沐浴金色的身軀，在道場的吉祥樹下漫步，食用假託供養的乳糜，座位是因為佈施草而得來。於是十力（Tathāgata-bala，如來的十種力量）智慧圓滿，六通（Abhijñā，六種神通）神足具足，魔兵被席捲一空，偉大的覺悟得以成就。
欣厭緣第二
如《文殊問經》所說。佛告訴文殊師利（Mañjuśrī，智慧的象徵）菩薩：『一切功德都比不上出家之心。』為什麼呢？因為居家之人有無量的過患，出家之人有無量的功德。居家之人有障礙，出家之人沒有障礙。居家之人是充滿塵垢的地方，出家之人是沒有塵垢的地方。居家之人沉溺於慾望的泥潭，出家之人脫離慾望的泥潭。居家之人隨順愚人的法則，出家之人遠離愚人的法則。居家之人不能獲得正當的生命，出家之人能夠獲得正當的生命。居家之人是充滿憂愁悲傷煩惱的地方，出家之人是充滿歡喜的地方。居家之人是被束縛的地方，出家之人是解脫的地方。居家之人是充滿傷害的地方，出家之人不是充滿傷害的地方。居家之人有貪圖利益的痛苦，出家之人沒有貪圖利益的痛苦。居家之人是喧鬧的地方，出家之人是寂靜的地方。居家之人是卑賤的地方，出家之人是高尚殊勝的地方。居家之人被煩惱所焚燒，出家之人熄滅煩惱之火。居家之人常常爲了他人，出家之人常常爲了自身。居家之人以苦為樂，出家之人以出離為樂。居家之人增長荊棘，出家之人能夠滅除荊棘。居家之人成就小的法，出家之人成就大的法。居家之人沒有法可以用，出家之人有法可以用。居家之人被三 English version:
Adorning the appearance and changing worldly customs is to accord with the truth. Therefore, he removed the magnificent attire of a Chakravartin (Chakravartin, the ideal monarch who rules the world). Although outwardly he did not appear to be serving his parents, inwardly he cherished filial piety. Though his etiquette did not conform to serving a ruler, in his heart he suppressed his gratitude. His grace extended to both enemies and loved ones, thereby achieving great harmony. His blessings reached both the visible and invisible realms; how could he be constrained by minor transgressions? Those with superior wisdom benefit by following the Buddha's teachings; those of the lower class suffer by disobeying the sage's instructions. Punishing evil allows the unrestrained to reform themselves; promoting good influences those who are enlightened. Thus, the hermitage began with the shaving of hair, and the banks of the Zen River marked the beginning of ascetic practices. He bathed his golden body with pure water, wandered under the auspicious trees of the Bodhimanda (Bodhimanda, the place of enlightenment), ate the milk porridge offered as a symbolic offering, and sat on the grass given as alms. Thus, the wisdom of the Ten Powers (Tathāgata-bala, the ten powers of the Tathagata) was perfected, the Six Supernatural Powers (Abhijñā, six supernormal knowledges) were complete, the armies of Mara (Mara, the demon) were swept away, and the Great Enlightenment was achieved.
Second, the Causes of Joy and Aversion
As stated in the Mañjuśrī Questions Sutra. The Buddha told Mañjuśrī (Mañjuśrī, symbol of wisdom) Bodhisattva: 'All merits are not equal to the mind of renunciation.' Why? Because householders have countless faults, while renunciants have countless merits. Householders have obstacles, while renunciants have no obstacles. Householders are in a place of defilement, while renunciants are in a place of no defilement. Householders are drowning in the mud of desire, while renunciants are emerging from the mud of desire. Householders follow the ways of fools, while renunciants distance themselves from the ways of fools. Householders cannot obtain right livelihood, while renunciants obtain right livelihood. Householders are in a place of sorrow and distress, while renunciants are in a place of joy. Householders are in a place of bondage, while renunciants are in a place of liberation. Householders are in a place of harm, while renunciants are not in a place of harm. Householders have the suffering of greed for gain, while renunciants have no suffering of greed for gain. Householders are in a place of commotion, while renunciants are in a place of tranquility. Householders are in a place of baseness, while renunciants are in a place of high superiority. Householders are burned by afflictions, while renunciants extinguish the fire of afflictions. Householders are always for others, while renunciants are always for themselves. Householders take suffering as pleasure, while renunciants take liberation as pleasure. Householders increase thorns, while renunciants can extinguish thorns. Householders accomplish small dharmas, while renunciants accomplish great dharmas. Householders have no dharma to use, while renunciants have dharma to use. Householders are by the three
【English Translation】 English version:
Adorning the appearance and changing worldly customs is to accord with the truth. Therefore, he removed the magnificent attire of a Chakravartin (Chakravartin, the ideal monarch who rules the world). Although outwardly he did not appear to be serving his parents, inwardly he cherished filial piety. Though his etiquette did not conform to serving a ruler, in his heart he suppressed his gratitude. His grace extended to both enemies and loved ones, thereby achieving great harmony. His blessings reached both the visible and invisible realms; how could he be constrained by minor transgressions? Those with superior wisdom benefit by following the Buddha's teachings; those of the lower class suffer by disobeying the sage's instructions. Punishing evil allows the unrestrained to reform themselves; promoting good influences those who are enlightened. Thus, the hermitage began with the shaving of hair, and the banks of the Zen River marked the beginning of ascetic practices. He bathed his golden body with pure water, wandered under the auspicious trees of the Bodhimanda (Bodhimanda, the place of enlightenment), ate the milk porridge offered as a symbolic offering, and sat on the grass given as alms. Thus, the wisdom of the Ten Powers (Tathāgata-bala, the ten powers of the Tathagata) was perfected, the Six Supernatural Powers (Abhijñā, six supernormal knowledges) were complete, the armies of Mara (Mara, the demon) were swept away, and the Great Enlightenment was achieved.
Second, the Causes of Joy and Aversion
As stated in the Mañjuśrī Questions Sutra. The Buddha told Mañjuśrī (Mañjuśrī, symbol of wisdom) Bodhisattva: 'All merits are not equal to the mind of renunciation.' Why? Because householders have countless faults, while renunciants have countless merits. Householders have obstacles, while renunciants have no obstacles. Householders are in a place of defilement, while renunciants are in a place of no defilement. Householders are drowning in the mud of desire, while renunciants are emerging from the mud of desire. Householders follow the ways of fools, while renunciants distance themselves from the ways of fools. Householders cannot obtain right livelihood, while renunciants obtain right livelihood. Householders are in a place of sorrow and distress, while renunciants are in a place of joy. Householders are in a place of bondage, while renunciants are in a place of liberation. Householders are in a place of harm, while renunciants are not in a place of harm. Householders have the suffering of greed for gain, while renunciants have no suffering of greed for gain. Householders are in a place of commotion, while renunciants are in a place of tranquility. Householders are in a place of baseness, while renunciants are in a place of high superiority. Householders are burned by afflictions, while renunciants extinguish the fire of afflictions. Householders are always for others, while renunciants are always for themselves. Householders take suffering as pleasure, while renunciants take liberation as pleasure. Householders increase thorns, while renunciants can extinguish thorns. Householders accomplish small dharmas, while renunciants accomplish great dharmas. Householders have no dharma to use, while renunciants have dharma to use. Householders are by the three
乘毀訾。出家者為三乘稱歎。住家者不知足。出家者常知足。住家者魔王愛念。出家者令魔恐怖。住家者多放逸。出家者無放逸。住家者為人僕使。出家者為僕使主。住家者是黑暗處。出家者是光明處。住家者增長憍慢處出家者滅憍慢處。住家者少果報。出家者多果報。住家者多諂曲。出家者心質直。住家者常有憂苦。出家者常懷喜樂。住家者是欺誑法。出家者是真寂法。住家者多散亂。出家者無散亂。住家者是流轉處。出家者非流轉處。住家者如毒藥。出家者如甘露。住家者失內思惟。出家者得內思惟。住家者無歸依處。出家者有歸依處。住家者多有瞋恚。出家者多行慈悲。住家者有重擔。出家者舍重擔。住家者有罪過。出家者無罪過。住家者流轉生死。出家者有其齊限。住家者以財物為寶。出家者以功德為寶。住家者隨流生死。出家者逆流生死。住家者是煩惱大海。出家者是大舟航。住家者為纏所縛。出家者離於纏縛。住家者為國王教誡。出家者為佛法教誡。住家者伴侶易得。出家者伴侶難得住。家者傷害為勝。出家者攝受為勝。住家者增長煩惱。出家者。出離煩惱。住家者如住刺林。出家者出刺林。文殊師利。若我毀呰住家。讚歎出家。言滿虛空說猶無盡。此謂住家過患出家功德也。
又涅槃經云。在家
迫迮猶如牢獄。一切煩惱因之而生。出家寬廓猶如虛空。一切善法因之增長。在家之人內則憂念妻兒。外則王役驅馳。若富貴高勝則放逸縱情。貧苦下賤則飢寒失志。公私擾擾晝夜孜孜。眾務牽纏何暇修道。
又郁伽長者經云。在家之人多諸煩惱。父母妻子恩愛所繫。常思財色貪求無厭。少得守護。多諸憂慮。流轉六趣違離佛法。當作怨家惡知識想。應厭家活生出家心。無有在家修集無上菩提之道。皆因出家得無上道。
又出家功德經云。若放男女奴婢人民出家。功德無量。譬天下滿中羅漢百歲供養。不如有人為涅槃故。一日一夜出家受戒功德無量。又如起七寶塔高至三十三天。不如出家功德。又大緣經云。以一日夜出家故。二十劫不墮三惡道。又僧祇律云。以一日夜出家修梵行者。離六百六千六十歲三塗苦。又出家功德經云。若為出家。苦作留礙抑制此人。即斷佛種諸惡集身。猶如大海。現得癩病。死入黑闇地獄無有出期。又迦葉經云。爾時大王太子聞出家功德甚深。並皆發心出家已。四天下中無一眾生在家者。皆悉發心愿求出家。彼諸眾生既出家已。不須種殖其地。自然生諸糠米。諸樹自然生諸衣服。一切諸天供侍給使。又佛藏經云。當一心行道隨順法行。勿念衣食。有所須者。如來白毫相中一分。
供諸末代一切出家弟子。亦不能盡。又賢愚經云。如百盲人有一明醫。能理其目一時明見。又有百人罪應挑眼。一人有力能救其罪。令不失目。此之二人福雖無量。猶不如聽人出家。及自出家其德弘大。
出家緣第三
初欲出家。依律先請二師。一是和上。二是阿阇梨(請法如律)薩婆多論云。若先請和上。受十戒時。和上不現前不得十戒。若聞知死受戒不得。若不聞死受戒得成。阇梨應同。又清信士度人經云。若欲剃髮。先於落髮處香湯灑地。周圓七尺內。四角懸幡安一高座。擬出家者坐。復施二勝座擬二師坐。欲出家者著本俗服。辭拜父母尊親等訖。口說偈言。
流轉三界中 恩愛不能脫 棄恩入無為 真實報恩者
說此偈已脫去俗服。善見論云。應以香湯洗浴。除白衣氣。度人經云。雖著出家衣。止得著泥洹僧及僧祇支。未得著袈裟。入道場時。應來至和上前䠒跪。和上應生兒想。不得生惡賤心。弟子于師應生父想。尊重供養。和上為種種說法誡勖其心已。來向阇梨前坐。善見論云。以香湯灌頂上。說偈贊云。
善哉大丈夫 能了世無常 舍俗趣泥洹 希有難思議
說此偈已。教禮十方佛竟。復說偈贊云。
歸依大世尊 能度三有苦 亦愿諸眾生 普
【現代漢語翻譯】 現代漢語譯本： 即使供養所有末法時代的僧侶弟子，也無法完全相比。此外，《賢愚經》中說，就像一百個盲人中有一位高明的醫生，能夠醫治他們的眼睛，使他們一時都能夠看見光明；又像一百個人罪當被挖去眼睛，有一個人有能力救助他們，使他們不失去眼睛。這兩個人的福報雖然無量，但仍然不如聽任他人出家以及自己出家的功德弘大。
出家緣第三
最初想要出家，按照戒律首先要禮請兩位師父，一位是和尚（Upadhyaya，親教師），一位是阿阇梨（Acarya，軌範師）（請法儀式依照戒律）。《薩婆多論》（Sarvastivada Vinaya）中說，如果先禮請了和尚，在受十戒時，和尚沒有在場，就不能得到十戒；如果得知和尚已經去世，則受戒無效；如果沒有聽說和尚去世，則受戒有效。阿阇梨的情況也相同。此外，《清信士度人經》中說，如果想要剃髮，首先要在落髮的地方用香湯灑地，周圍七尺之內，四個角懸掛幡旗，安放一個高座，給準備出家的人坐。再設定兩個好的座位，給兩位師父坐。想要出家的人穿著原來的俗家衣服，辭別拜見父母尊長等親屬完畢，口中說偈語：
『流轉三界中，恩愛不能脫，棄恩入無為，真實報恩者。』
說完這個偈語后，脫去俗家衣服。《善見論》（Samantapasadika）中說，應該用香湯洗浴，去除白衣之氣。《度人經》中說，即使穿上了出家的衣服，也只能穿泥洹僧（Nivasa，裙）和僧祇支（Samghati，覆肩衣），還不能穿袈裟。進入道場時，應該來到和尚面前跪下。和尚應該生起對待兒子一樣的想法，不能生起厭惡輕賤之心。弟子對於師父應該生起對待父親一樣的想法，尊重供養。和尚為弟子種種說法，告誡勉勵他的心。然後來到阿阇梨面前坐下。《善見論》中說，用香湯澆灌頭頂，說偈語讚歎：
『善哉大丈夫，能了世無常，舍俗趣泥洹，希有難思議。』
說完這個偈語后，教導禮拜十方佛完畢，再說偈語讚歎：
『歸依大世尊，能度三有苦，亦愿諸眾生，普』
【English Translation】 English version: Even offering to all the Sangha disciples in the degenerate age cannot fully compare. Furthermore, the Xian Yu Jing (Sutra of the Wise and the Fool) says, 'Like a hundred blind people who have a skilled doctor who can treat their eyes, enabling them to see the light at once; or like a hundred people who deserve to have their eyes gouged out, and one person has the power to save them, preventing them from losing their eyes. Although the merit of these two people is immeasurable, it is still not as great as the merit of allowing others to renounce the world and renouncing the world oneself.'
Chapter 3: Conditions for Renunciation
Initially, when one wishes to renounce the world, according to the Vinaya (rules of monastic discipline), one must first invite two teachers: one is the Upadhyaya (preceptor), and the other is the Acarya (instructor) (the ritual for requesting the Dharma follows the Vinaya). The Sarvastivada Vinaya states, 'If the Upadhyaya is invited first, and the Upadhyaya is not present when receiving the ten precepts, one cannot obtain the ten precepts; if it is known that the Upadhyaya has passed away, receiving the precepts is invalid; if it is not heard that the Upadhyaya has passed away, receiving the precepts is valid.' The situation for the Acarya is the same. Furthermore, the Qing Xin Shi Du Ren Jing (Sutra on Converting People by Pure Believers) states, 'If one wishes to shave the head, first sprinkle fragrant water on the ground where the hair will be cut, within a circle of seven feet, hang banners at the four corners, and place a high seat for the one who intends to renounce the world to sit on. Then, set up two excellent seats for the two teachers to sit on. The one who wishes to renounce the world wears their original lay clothes, bids farewell to their parents, elders, and other relatives, and recites the following verse:'
'Wandering in the three realms, unable to escape the bonds of love, abandoning love to enter non-action, is the true way to repay kindness.'
After reciting this verse, one takes off the lay clothes. The Samantapasadika states, 'One should bathe with fragrant water to remove the scent of lay life.' The Du Ren Jing states, 'Even though one wears monastic robes, one can only wear the Nivasa (undergarment) and the Samghati (outer robe), and cannot yet wear the Kasaya (袈裟, monastic robe). When entering the Dharma hall, one should kneel before the Upadhyaya. The Upadhyaya should have the thought of treating the disciple like a son, and should not have any feelings of disgust or contempt. The disciple should have the thought of treating the teacher like a father, respecting and making offerings. The Upadhyaya should explain the Dharma in various ways to the disciple, admonishing and encouraging their mind. Then, one should come and sit before the Acarya. The Samantapasadika states, 'Pour fragrant water on the top of the head and recite a verse of praise:'
'Excellent, great hero, able to understand the impermanence of the world, abandoning the mundane to seek Nirvana, rare and inconceivable.'
After reciting this verse, teach them to prostrate to the Buddhas of the ten directions, and then recite another verse of praise:
'Taking refuge in the Great World Honored One, who can deliver us from the suffering of the three realms, may all sentient beings also universally'
入無為樂
說此偈已。然後阇梨乃為剃髮。度人經云。為剃髮時。傍人為誦出家唄云。
毀形守志節 割愛無所親 棄家弘聖道 愿度一切人
與剃髮時。當頂留五三發。來至和上前䠒跪。和上問言。今為汝除去頂發許不。答言好。然後和上爲著袈裟。當正著時。依善見論復說偈贊云。
大哉解脫服 無相福田衣 披奉如戒行 廣度諸眾生
依度人經云。既著袈裟已禮佛。行道道俗從后繞三匝已。復自說偈。生慶荷意云。
遇哉值佛者 何人誰不喜 福愿與時會 我今獲法利
行道匝已。又禮大眾及二師竟。然後在下行坐。受六親拜荷。出家離俗意心懷歡喜。父母諸親皆為作禮。悅其道意。應中前剃髮最好。令及得齋。依毗尼母論云。剃髮著袈裟已。然後和上為受三歸五戒等(自外法用不可具述臨時斟酌生善彌勝)。
引證緣第四
如雜寶藏經云。昔有一婦女端正殊妙。于外道法中出家修道。時人問言。顏貌如是應當在俗。何故出家。女人答言。如我今日非不端正。但以小來厭惡淫慾。今故出家。我在家時。以端正故早蒙處分。早生男兒。兒遂長大端正無比。轉覺羸損如似病者。我即問兒病之由狀。兒不肯道。為問不止。兒不獲已而語母言。我
【現代漢語翻譯】 現代漢語譯本 入無為樂
說完這首偈后，阿阇梨（Acharya，導師）就為他剃髮。《度人經》中說，剃髮時，旁邊的人應誦出家偈：
『毀壞形貌，守護志節，割捨親愛，不顧親人，拋棄家庭，弘揚聖道，愿度一切人。』
剃髮時，應當在頭頂留五三根頭髮。然後來到和尚（Heshang，主持）面前跪下。和尚問：『現在為你除去頂發，可以嗎？』回答說：『可以。』然後和尚為他穿上袈裟（Kasaya，僧侶的法衣）。當正穿袈裟時，依照《善見論》，再說偈讚頌：
『偉大啊，解脫之服，無相的福田之衣，披上它如同持戒修行，廣度一切眾生。』
依照《度人經》中說，穿上袈裟后，禮佛，繞佛行走，僧俗大眾跟隨在後繞三圈。然後自己說偈，表達慶幸和感激之意：
『幸運啊，遇到佛陀的人，有誰不歡喜？福報和願望與時機相合，我今天獲得了佛法的利益。』
繞佛結束后，又禮拜大眾和兩位師父。然後在下座就坐，接受六親的拜見和祝賀。出家離俗，心中充滿歡喜。父母和親人都為他作禮，讚賞他的道心。應該在中午之前剃髮最好，以便能夠趕上齋飯。依照《毗尼母論》中說，剃髮穿上袈裟后，然後和尚為他授三歸五戒等（其他法事不能一一詳述，臨時斟酌，生起善念最為殊勝）。
引證緣第四
如《雜寶藏經》中說，過去有一位婦女，容貌端莊美麗。在外道法中出家修行。當時有人問她說：『你的容貌如此美麗，應該在家。為什麼出家呢？』女人回答說：『像我今天這樣，並非不美麗。但從小就厭惡淫慾，所以今天出家。我在家時，因為容貌美麗，很早就被安排婚事，早早生了兒子。兒子長大后，容貌端正無比，但我卻漸漸感到身體虛弱，好像生病一樣。我就問兒子生病的原因。兒子不肯說。我問個不停，兒子不得已才告訴母親說，我…』
【English Translation】 English version Entering Non-Action Bliss
After reciting this verse, the Acharya (teacher) then shaves the head. The Sutra of Salvation states: 'When shaving the head, those nearby should recite the monastic chant:',
'Destroying form, guarding the will and integrity, severing love, without relatives, abandoning the home, promoting the holy path, vowing to liberate all beings.'
When shaving the head, five or three strands of hair should be left on the crown. Then, kneeling before the Heshang (abbot), the Heshang asks: 'Now, may I remove the hair on your crown?' The answer is: 'Yes.' Then the Heshang puts on the Kasaya (monk's robe) for him. When putting it on properly, according to the Shan-Chien Lun (Samantapasadika), another verse is recited in praise:
'Great is the robe of liberation, the field of merit without form, wearing it is like upholding precepts and practicing, extensively liberating all beings.'
According to the Sutra of Salvation, after wearing the Kasaya, one bows to the Buddha and walks around the Buddha, with the monastic and lay community following behind for three rounds. Then, one recites a verse to express joy and gratitude:
'Fortunate is the one who encounters the Buddha, who would not rejoice? Blessings and vows meet the time, today I have obtained the benefit of the Dharma.'
After walking around the Buddha, one bows to the assembly and the two teachers. Then, one sits down and receives the bows and congratulations from the six relatives. Having left the home and worldly life, the heart is filled with joy. Parents and relatives all bow to him, praising his aspiration for the path. It is best to shave the head before noon, so that one can make it for the vegetarian meal. According to the Vinaya-matrika, after shaving the head and wearing the Kasaya, the Heshang then bestows the Three Refuges and Five Precepts, etc. (Other Dharma practices cannot be fully described; consider them at the time, generating goodness is most excellent).
Fourth: Evidence of Conditions
As the Miscellaneous Treasure Sutra says, in the past there was a woman of extraordinary beauty. She left home to cultivate the path in a non-Buddhist teaching. At that time, someone asked her: 'Your appearance is so beautiful, you should stay at home. Why did you leave home?' The woman replied: 'As I am today, it is not that I am not beautiful. But since I was young, I have been disgusted with lust, so I left home today. When I was at home, because of my beauty, I was arranged to be married early, and I had a son early. After my son grew up, his appearance was incomparably handsome, but I gradually felt weak, as if I were sick. I asked my son the reason for his illness. My son refused to say. I kept asking, and my son had no choice but to tell his mother, I...'
止不道恐命不全。正欲具道無顏之甚。即語母言。我欲得母以私情慾。以不得故。是以病耳。母即語言。自古已來何有此事。復自念言。我若不從兒或能死。今寧違理以存兒命。即便喚兒欲從其意。兒將上床地即劈裂。我子即時生身陷入地獄。我即驚怖以手挽兒。捉得兒發。而我兒發。今日猶故在我懷中。感切是事。是故出家。
又智度論云。佛法中出家人。雖破戒墮罪。罪畢得解脫。如優缽羅華比丘尼本生經中說。佛在世時此比丘尼。得六神通獲阿羅漢果。入貴人舍常贊出家法。語諸貴人婦女言。姊妹可出家。諸貴婦女言。我等少壯容色盛美。持戒為難。或當破戒。比丘尼言。破戒便破但出家。問言。破戒當墮地獄。云何可破。答言。墮地獄便墮。諸貴婦女笑之言。地獄受罪云何可墮。比丘尼言。我自憶念。本宿世時作戲女。著種種衣服而說雜語。或時著比丘尼衣。以為戲笑。以是因緣故。迦葉佛時作比丘尼。自恃貴姓端正。心生憍慢而破禁戒。故墮地獄受種種罪。受罪畢竟值釋迦牟尼佛。出家得阿羅漢道。雖復破戒可得道果。複次如佛在祇桓。有一醉婆羅門。來到佛所求作比丘。佛敕阿難與剃頭著法衣。醉酒既醒。驚怖己身忽為比丘。即便走去。諸比丘問佛。何以聽此醉婆羅門作比丘。佛言。此婆羅門無量
【現代漢語翻譯】 現代漢語譯本： 我只是不說恐怕性命不保全，正想詳細說明，又覺得非常沒有臉面。於是告訴母親說：『我想得到母親滿足我的私慾，因為得不到，所以才生病。』母親就說：『自古以來哪裡有這種事？』又自己想：『我如果不順從兒子，他或許會死。現在寧可違背常理來保全兒子的性命。』就叫兒子來，想要順從他的意思。兒子剛要上床，地就裂開了，我的兒子立刻活生生地陷入地獄。我非常驚恐，用手去拉兒子，抓住了兒子的頭髮。而我兒子的頭髮，今天還在我的懷中。我對此事感觸很深，所以才出家。
又《智度論》中說：佛法中的出家人，即使破戒墮罪，罪業完畢后也能得到解脫。如《優缽羅華比丘尼本生經》中所說，佛在世時，這位比丘尼（bhikkhuni，佛教女修行者）得到六神通，證得阿羅漢果（arhat，斷盡煩惱，證得解脫的聖者）。她常到貴族人家，讚揚出家修行的功德，對各位貴族婦女說：『姐妹們，可以出家。』各位貴族婦女說：『我們年輕貌美，持戒很難，或許會破戒。』比丘尼說：『破戒就破戒，但先出家。』貴族婦女問：『破戒會墮入地獄，怎麼可以破戒呢？』比丘尼回答說：『墮入地獄就墮入地獄。』各位貴族婦女笑著說：『地獄受罪，怎麼可以墮入呢？』比丘尼說：『我自己回憶，前世做歌舞女，穿著各種各樣的衣服，說著各種各樣的話。有時穿著比丘尼的衣服，用來戲弄取笑。因為這個因緣，在迦葉佛（Kasyapa Buddha，過去七佛之一）時做比丘尼，自恃出身高貴，容貌端正，心生驕慢而破犯禁戒，所以墮入地獄，遭受各種各樣的罪。受罪完畢后，遇到釋迦牟尼佛（Sakyamuni Buddha，現在佛），出家證得阿羅漢道。即使破戒，也可以證得道果。』
再次，如佛在祇桓精舍（Jetavana，佛陀常住的精舍）時，有一個喝醉了的婆羅門（Brahmin，古印度僧侶階層）來到佛所，請求出家做比丘（bhikkhu，佛教男修行者）。佛命令阿難（Ananda，佛陀的十大弟子之一）給他剃頭，穿上法衣。醉酒醒來后，他驚恐自己怎麼忽然成了比丘，就跑走了。各位比丘問佛：『為什麼聽任這個喝醉了的婆羅門做比丘？』佛說：『這個婆羅門無量……』
【English Translation】 English version: I didn't speak only because I feared for my life. I wanted to explain everything in detail, but I felt extremely ashamed. So, I told my mother, 'I desire to have you satisfy my lust. Because I cannot get it, I am sick.' My mother then said, 'Since ancient times, how could there be such a thing?' Then she thought to herself, 'If I don't obey my son, he might die. Now, I would rather violate reason to save my son's life.' So, she called her son, wanting to comply with his wishes. As the son was about to get on the bed, the ground split open, and my son immediately fell alive into hell. I was terrified and reached out to pull my son, grabbing his hair. And my son's hair is still in my arms today. I am deeply moved by this event, which is why I became a renunciate.
Furthermore, the Mahaprajnaparamita-sastra states: In the Buddha's Dharma, even if a renunciate breaks the precepts and falls into sin, they can attain liberation after the sin is expiated. As described in the Upalavanna Bhikkhuni Jataka, when the Buddha was in the world, this bhikkhuni (Buddhist nun) attained the six supernormal powers and achieved the fruit of an arhat (one who has extinguished all defilements and attained liberation). She often visited noble families, praising the merits of renunciation, and said to the noble women, 'Sisters, you can become renunciates.' The noble women said, 'We are young and beautiful, and it is difficult to uphold the precepts. We might break them.' The bhikkhuni said, 'If you break them, then break them, but first become renunciates.' The noble women asked, 'Breaking the precepts will lead to hell. How can we break them?' The bhikkhuni replied, 'If you fall into hell, then fall into hell.' The noble women laughed and said, 'How can we fall into hell to suffer?' The bhikkhuni said, 'I remember that in a previous life, I was a dancing girl, wearing various clothes and speaking various words. Sometimes I wore the robes of a bhikkhuni, using them for amusement and ridicule. Because of this cause, I became a bhikkhuni during the time of Kasyapa Buddha (one of the past seven Buddhas), relying on my noble birth and beauty, and became arrogant and broke the precepts. Therefore, I fell into hell and suffered various sins. After the sins were expiated, I encountered Sakyamuni Buddha (the present Buddha) and became a renunciate, attaining the path of an arhat. Even if you break the precepts, you can still attain the fruit of the path.'
Furthermore, as when the Buddha was in Jetavana (a monastery where the Buddha often stayed), a drunken Brahmin (a member of the priestly class in ancient India) came to the Buddha and asked to become a bhikkhu (Buddhist monk). The Buddha ordered Ananda (one of the Buddha's ten great disciples) to shave his head and put on the monastic robes. When he sobered up, he was terrified that he had suddenly become a bhikkhu and ran away. The bhikkhus asked the Buddha, 'Why did you allow this drunken Brahmin to become a bhikkhu?' The Buddha said, 'This Brahmin has immeasurable...'
劫中。都無出家心。今因醉故暫發微心。以此因緣故后當出家得道。如是種種因緣。出家之利功德無量。以是故白衣雖有五戒。不如出家功德大也。
又雜寶藏經云。昔盧留城有優陀羨王。聰明解達有大智慧。有一夫人名曰有相。端正少雙兼有德行。王甚愛敬。時彼國法諸為王者。不自彈琴。爾時夫人在於曲室共王歡戲。自恃王寵。遣王彈琴自起為舞。初舉手時。王素善相。睹見夫人死相已現。計其餘命不過七日。王即舍琴慘然長嘆。夫人白王。受王恩寵。敢於曲室求王彈琴。自起為舞用為歡樂。有何不適舍琴長嘆。愿王告語。王不肯答。慇勤不已王以實答。夫人聞之甚懷憂懼。即白王言。我聞石室比丘尼說。若能信心出家一日。必得生天。我欲出家愿王聽許以不。王愛情重。語夫人言。至六日頭當聽汝去。不相免意遂至六日。至已語夫人。汝有善心求是出家。若得生天必來見我。我乃聽去。作是誓已。夫人許可便得出家。受八戒齋。即于其日。飲石蜜漿腹中絞結。至七日旦即便命終。乘是善緣得生天上。憶本誓故來詣王所。光明熾盛遍照王宮。時王問言。汝為是誰。天即答言。我是王婦有相夫人。王喜白言。愿來就坐。天答之言。我今觀王臭穢叵近。但以先誓故來見王。王聞是已心開意解。而自嘆言。今彼天
【現代漢語翻譯】 現代漢語譯本 在劫難中，人們通常沒有出家的念頭。如今因為醉酒的緣故，暫時生起了一點出家的念頭。憑藉這個因緣，後來應當出家並證得道果。像這樣種種因緣，出家的利益和功德是無量的。因此，即使是在家的白衣有五戒，也不如出家的功德大。
《雜寶藏經》中記載，過去在盧留城，有一位名叫優陀羨（Udayana，國王名）的國王，他聰明通達，具有大智慧。有一位夫人名叫有相（Rupasundari，王后名），容貌端正，舉世無雙，兼具德行。國王非常愛敬她。當時那個國家的規矩是，作為國王，不能自己彈琴。當時，夫人在內室與國王一同嬉戲，仗著國王的寵愛，讓國王彈琴，自己起身跳舞。剛舉起手時，國王一向善於相面，看到夫人已經顯現出死相，估計她的壽命不超過七天。國王立刻放下琴，慘然長嘆。夫人對國王說：『我受到國王的恩寵，才敢在內室請求國王彈琴，自己起身跳舞，以此為樂。有什麼不合適的，讓您放下琴而長嘆？希望國王告訴我原因。』國王不肯回答。夫人慇勤不已，國王才如實相告。夫人聽了之後，非常憂懼。立刻對國王說：『我聽說石室的比丘尼說，如果能以信心出家一日，必定能夠昇天。我想要出家，希望國王允許。』國王因為愛情深重，對夫人說：『等到第六天，就允許你去。』夫人不肯罷休，一直到第六天。到了之後，國王對夫人說：『你有一顆善良的心，想要出家。如果能夠昇天，必定要來見我。我才允許你去。』做了這個約定之後，夫人答應了，便得以出家，受持八關齋戒。當天，喝了石蜜漿，腹中絞痛。到了第七天早上，便去世了。憑藉這個善緣，得以升到天上。因為記得之前的誓言，來到國王的住所。光明熾盛，照亮了整個王宮。當時國王問道：『你是誰？』天人回答說：『我是國王的妻子有相夫人。』國王高興地說：『希望你來就坐。』天人回答說：『我現在觀看國王，覺得臭穢難近。只是因為之前的誓言，才來見國王。』國王聽了這些話，心開意解，感嘆道：『如今那天人
【English Translation】 English version During a kalpa (aeon), people generally do not have the mind to renounce the world. Now, due to intoxication, a slight thought of renunciation arises temporarily. Because of this cause and condition, one should later renounce the world and attain enlightenment. Like this, the benefits and merits of renunciation are immeasurable. Therefore, even if a layperson has the five precepts, it is not as great as the merit of renunciation.
Also, the Za Bao Zang Jing (Miscellaneous Treasures Sutra) says: In the past, in the city of Lului, there was a king named Udayana (Udayana, name of the king), who was intelligent and had great wisdom. He had a queen named Rupasundari (Rupasundari, name of the queen), who was beautiful, unparalleled, and virtuous. The king loved and respected her very much. At that time, the custom of that country was that the king should not play the lute himself. At that time, the queen was playing with the king in a private room, relying on the king's favor, she asked the king to play the lute while she got up to dance. As soon as she raised her hand, the king, who was always good at physiognomy, saw that the queen's death signs had already appeared, and estimated that her remaining life would not exceed seven days. The king immediately put down the lute and sighed sadly. The queen said to the king, 'I have received the king's favor, and I dare to ask the king to play the lute in the private room, and I get up to dance for joy. What is inappropriate that makes you put down the lute and sigh? I hope the king will tell me the reason.' The king refused to answer. The queen kept asking, and the king told her the truth. The queen was very worried when she heard this. She immediately said to the king, 'I heard the Bhikkhuni (nun) of the Stone Chamber say that if one can renounce the world with faith for one day, one will surely be reborn in heaven. I want to renounce the world, I hope the king will allow it.' The king, because of his deep love, said to the queen, 'I will allow you to go on the sixth day.' The queen did not give up, and it was the sixth day. When it arrived, the king said to the queen, 'You have a good heart and want to renounce the world. If you can be reborn in heaven, you must come and see me. Then I will allow you to go.' After making this agreement, the queen agreed and was able to renounce the world and observe the eight precepts. On the same day, she drank rock honey juice, and her stomach cramped. On the morning of the seventh day, she died. Because of this good cause, she was reborn in heaven. Because she remembered the previous vow, she came to the king's residence. The light was bright and illuminated the entire palace. At that time, the king asked, 'Who are you?' The Deva (heavenly being) replied, 'I am the king's wife, Queen Rupasundari.' The king said happily, 'I hope you will come and sit down.' The Deva replied, 'Now I see the king as foul and difficult to approach. It is only because of the previous vow that I came to see the king.' When the king heard these words, his mind opened and he understood, and he sighed, 'Now that Deva'
者本是我婦。出家一日便得生天。神志高遠而見鄙賤。我今何故而不出家。我曾聞說。天一爪甲直一閻浮提地。我此一國何足可貪。作是語已舍位與子。出家修道得阿羅漢。又智度論偈云。
孔雀雖有色嚴身 不如鴻鶴能遠飛 白衣雖有富貴力 不如出家功德深
又雜譬喻經云。昔者兄弟二人居勢富貴資財無量。父母終亡無所依仰。雖為兄弟志念各異。兄好道議弟愛家業。其弟見兄不親家業。恒嫌恨之。共為兄弟父母早終。勤念生活。反棄家業追逐沙門。聽受佛經。沙門豈能與汝衣食財寶耶。家轉貧困財物日耗。人所嗤笑懈廢門戶。繼續父母乃為孝耳。兄報之曰。五戒十善供養三寶。以道化親乃為孝耳。道俗相反自然之愿。道之所樂俗之所惡。俗之所珍道之所賤。智愚不同謀猶明冥。是故慧人去冥就明。以道致真卿今所樂苦惱之偽。豈知苦辛。其弟含恚俾頭不信。兄見如是便謂弟曰。卿貪家事以財為貴。吾好經道以慧為珍。今是舍家歸命福田。計命寄世忽若飛塵。無常卒至為罪所纏。是故舍世避欲就安。弟見兄意志趣道義。寂然無報。兄則去家作沙門。夙夜精進坐禪思惟。行合經法成道果證。弟聞此言瞋恚更盛。弟貪家業未曾為法。其後壽終墮于牛中。肥盛甚大賈客買取。載鹽販之往還數回。牛遂羸
【現代漢語翻譯】 現代漢語譯本 『這個人原本是我的妻子，出家僅僅一天就得以昇天。她的精神境界高遠，認為我這裡的生活卑微低下。我為什麼不出家呢？』我曾聽說，天人的一個指甲就相當於整個閻浮提（Jambudvipa，指我們所居住的這個世界）的面積。我這個小國有什麼值得貪戀的呢？』說完這些話，他就把王位讓給兒子，出家修行，最終證得阿羅漢（Arhat，斷絕一切煩惱，達到涅槃境界的修行者）。還有《智度論》中的偈頌說：
『孔雀雖然有美麗的羽毛裝飾身體，卻不如鴻鵠能飛得高遠； 白衣（指在家人）雖然有富貴的力量，卻不如出家功德深厚。』
《雜譬喻經》中又說：過去有兄弟二人，家境富裕，資財無數。父母去世后，他們無所依靠。雖然是兄弟，但志向各不相同。哥哥喜歡修道，弟弟熱愛家業。弟弟看到哥哥不親近家業，常常嫌恨他。兄弟倆的父母早早去世，哥哥本應勤于生活，卻反而拋棄家業，追隨沙門（Sramana，指佛教或其他宗教的修行者），聽受佛經。弟弟說：『沙門難道能給你衣食財寶嗎？』哥哥出家后，家境越來越貧困，財物日益耗盡，被人嗤笑，荒廢了家業。繼續經營父母的產業才是孝順啊。哥哥回答說：『遵守五戒十善，供養三寶，用佛法教化親人才是真正的孝順。』世俗和修道是相反的，各有各的願望。修道之人所樂於追求的，是世俗之人所厭惡的；世俗之人所珍視的，是修道之人所輕賤的。智慧和愚癡不同，他們的想法就像光明和黑暗一樣。所以，有智慧的人會離開黑暗，走向光明，通過修道獲得真理。你現在所樂於追求的，是充滿苦惱的虛假之物，哪裡知道真正的苦難呢？』弟弟聽了，心中充滿怨恨，低著頭不相信。哥哥見他這樣，就對弟弟說：『你貪戀家事，以錢財為貴；我喜歡經書佛道，以智慧為珍寶。現在我捨棄家庭，歸命于福田（指佛、法、僧三寶），計算人命寄託於世間，忽然就像飛塵一樣消逝。無常突然到來，會被罪業所纏繞。所以要捨棄世俗，避開慾望，追求安寧。』弟弟見哥哥意志堅定，趣向道義，就默默不語。哥哥於是離開家庭，做了沙門，日夜精進，坐禪思惟，修行符合經書佛法的行為，最終成就道果。弟弟聽到這些話，瞋恚更加強烈。弟弟貪戀家業，從未為佛法做過任何事情。後來壽終正寢，墮落為一頭牛。這頭牛肥壯碩大，被商人買走，用來載鹽販賣，往返多次，牛就變得瘦弱不堪。
【English Translation】 English version 'This person was originally my wife. She attained rebirth in heaven after only one day of renunciation. Her spirit is lofty and sees my life as base and lowly. Why shouldn't I renounce the world?' I once heard that a single fingernail of a Deva (天, celestial being) is equivalent to the entire Jambudvipa (閻浮提, the world we live in). What is there to covet in my small kingdom?' After saying this, he relinquished his throne to his son, renounced the world, practiced the Dharma, and attained Arhatship (阿羅漢, one who has extinguished all defilements and attained Nirvana). Furthermore, the Gatha (偈, verse) in the Mahaprajnaparamita-sastra (智度論) says:
'Although the peacock has beautiful colors to adorn its body, It is not as good as the swan or crane that can fly far. Although a layman (白衣, one who wears white clothes, i.e., a householder) has wealth and power, It is not as good as the profound merit of renunciation.'
Moreover, the Miscellaneous Parable Sutra (雜譬喻經) says: In the past, there were two brothers who lived in wealth and had limitless resources. After their parents passed away, they had no one to rely on. Although they were brothers, their aspirations were different. The elder brother liked to discuss the Dharma, while the younger brother loved his family business. The younger brother saw that his elder brother was not interested in the family business and often resented him. Their parents had passed away early, and the elder brother should have been diligent in making a living, but instead, he abandoned the family business, followed the Sramanas (沙門, Buddhist or other religious practitioners), and listened to the Buddhist scriptures. The younger brother said: 'Can the Sramanas provide you with clothing, food, and wealth?' After the elder brother renounced the world, the family became increasingly poor, and their wealth was depleted day by day. People ridiculed them for neglecting their household. Continuing the family business of their parents would be filial piety. The elder brother replied: 'Observing the Five Precepts and the Ten Virtuous Actions, making offerings to the Three Jewels (三寶, Buddha, Dharma, Sangha), and transforming relatives with the Dharma is true filial piety.' The secular and the monastic are contrary to each other, and each has its own aspirations. What the monastic enjoys is what the secular dislikes; what the secular treasures is what the monastic despises. Wisdom and foolishness are different; their thoughts are like light and darkness. Therefore, wise people leave darkness and go towards light, attaining truth through the Dharma. What you now enjoy is the false thing full of suffering; how can you know true suffering?' The younger brother listened, filled with resentment, and lowered his head in disbelief. The elder brother saw this and said to his younger brother: 'You are greedy for family affairs and value wealth; I love scriptures and the Dharma and treasure wisdom. Now I abandon my family and take refuge in the field of merit (福田, referring to the Buddha, Dharma, and Sangha). Considering that life is entrusted to the world, it suddenly disappears like flying dust. Impermanence suddenly arrives, and one will be entangled by sins. Therefore, one should abandon the world, avoid desires, and seek peace.' The younger brother saw that his elder brother's will was firm and directed towards the Dharma, so he remained silent. The elder brother then left home, became a Sramana, diligently practiced day and night, meditated and contemplated, practiced in accordance with the scriptures and the Dharma, and finally attained the fruit of the Path. The younger brother heard these words, and his anger grew even stronger. The younger brother was greedy for family affairs and had never done anything for the Dharma. Later, he died of old age and was reborn as a cow. This cow was fat and strong and was bought by a merchant to carry salt for sale, traveling back and forth many times, and the cow became weak and emaciated.
頓不能復前。上坂困頓躄臥不起。賈人撾打搖頭才動。時兄遊行飛在虛空。遙見其弟便謂之曰。弟居田宅今為所在。而自投身墮牛畜中。即以威神照示本命。即自識知淚出自責。由行不善慳貪嫉妒。不信佛法輕慢聖眾。不信兄語抵突自用。故墮牛中疲頓困劣。悔當何逮。兄知心念愴然哀傷。即為牛主說其本末。賈人聞之便以施與。即將牛去送至寺中。使念三寶。飯食隨時。其命終盡得生忉利天。時眾賈客各自念言。我等治生不能施與。不識道義死亦恐然。便共出舍捐其妻子。棄所珍玩行作沙門。精進不懈皆亦得道。由是觀之。世間財寶不益於人。奉敬三尊修身學道。世世獲安。
又付法藏經云。昔尊者羅漢阇夜多。將諸弟子詣德叉尸羅城。到其城已慘然不悅。小復前行。路見一烏欣然微笑。弟子白師。愿說因緣。尊者答曰。我初至城。于城門下見一鬼子饑急語我。我母入城為我求食。向與母別來經五百歲。饑虛睏乏命將不遠。尊者入城若見我母。道我辛苦愿語早來。我始入城。便見彼母具說子意。鬼母答我。吾入城來經五百歲。未曾能得一人涕唾。我既新產氣力羸劣。設得少唾諸鬼奪我。今值一人遇得少唾。欲得出城共子分食。門下多有大力鬼神。畏不敢出。唯愿尊者送我出城。我即將出令共子食。我即問鬼。
【現代漢語翻譯】 現代漢語譯本 不能再恢復到以前的狀態了。上坂（Shangban，人名）困頓不堪，癱瘓在床，無法起身。商人鞭打它，它只是搖搖頭。這時，他的哥哥飛（Fei，人名）在空中，遠遠地看見了他的弟弟，便對他說：『你以前居住的田宅現在在哪裡呢？竟然自投身墮落到牛的畜生道中。』隨即用威神之力照示他的本命，他立刻認識到自己是誰，淚流滿面，自責不已。因為生前行為不善，慳吝貪婪，嫉妒他人，不相信佛法，輕慢聖眾，不聽哥哥的勸告，剛愎自用，所以墮落到牛中，疲憊困頓，十分可憐。現在後悔又有什麼用呢？』哥哥知道他的心念，感到悲傷哀痛，便將事情的來龍去脈告訴了牛的主人。商人聽了之後，便將牛施捨給了他。哥哥便帶著牛送到寺廟中，讓它唸誦三寶（佛、法、僧），並隨時給它飯食。這頭牛壽命終結后，得以轉生到忉利天（Trayastrimsa Heaven，佛教欲界六天之一）。當時，眾多的商人各自想到：『我們只顧經營生計，卻不能佈施，不明白道義，死後恐怕也會是這樣的下場。』於是，他們一起拿出財物，捨棄妻子，拋棄珍寶玩物，出家修行，精進不懈，最終都證得了道果。由此看來，世間的財寶對人沒有益處，只有恭敬三寶，修身學道，才能世世代代獲得安樂。
又《付法藏經》（Fu Fa Zang Jing，佛教經典名）中記載：過去，尊者羅漢阇夜多（Zhe Yeduo，人名）帶領眾弟子前往德叉尸羅城（Taxila，古印度城市）。到達城后，他神色悽慘，很不高興。稍微向前走了一段路，看見一隻烏鴉，卻又欣然微笑。弟子們問老師：『希望您能說說其中的因緣。』尊者回答說：『我剛到城門下時，看見一個鬼子飢餓難耐，對我說：『我的母親進城為我求食，自從和母親分別已經五百年了，飢餓睏乏，性命將不久矣。尊者入城如果見到我的母親，請告訴她我的困境，希望她早點回來。』我剛進入城中，就見到了他的母親，她詳細地說了兒子的意思。鬼母回答我說：『我進入城中已經五百年了，從未能得到一個人的唾液。我剛生產完，氣力衰弱，即使得到少許唾液，也會被其他鬼奪走。現在遇到一個人，得到了少許唾液，想要出城和兒子分食，但是城門下有很多大力鬼神，我害怕不敢出去。唯愿尊者送我出城。』我便將她送出城，讓她和兒子一起食用。我便問鬼：
【English Translation】 English version It could not return to its former state. Shangban (name of a person) was exhausted and paralyzed in bed, unable to get up. The merchant whipped it, but it only shook its head. At this time, his brother **Fei (name of a person) was in the sky, and seeing his brother from afar, he said to him: 'Where is the field and house where you used to live? You have thrown yourself into the animal realm of a cow.' Then, with his divine power, he revealed his original destiny, and he immediately recognized who he was, tears streaming down his face, blaming himself endlessly. Because of his bad deeds in his previous life, his stinginess, greed, and jealousy, his disbelief in the Buddha's teachings, his disrespect for the holy Sangha, his failure to listen to his brother's advice, and his stubbornness, he fell into the cow realm, exhausted and miserable. What is the use of regretting now?' The brother knew his thoughts and felt sad and grieved, so he told the cow's owner the whole story. After hearing this, the merchant donated the cow to him. The brother then took the cow to the temple, had it recite the Three Jewels (Buddha, Dharma, Sangha), and provided it with food at all times. After this cow's life ended, it was able to be reborn in the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism). At that time, the many merchants each thought to themselves: 'We only care about running our businesses, but we cannot give alms, and we do not understand the principles of the Way. I am afraid that we will end up like this after death.' So, they all took out their wealth, abandoned their wives, and abandoned their precious treasures, and became monks to cultivate themselves. They were diligent and unremitting, and eventually they all attained enlightenment. From this, it can be seen that worldly treasures are of no benefit to people. Only by respecting the Three Jewels, cultivating oneself, and studying the Way can one obtain peace and happiness in every lifetime.
Furthermore, the Fu Fa Zang Jing (name of a Buddhist scripture) states: In the past, the Venerable Arhat Zhe Yeduo (name of a person) led his disciples to the city of Taxila (ancient Indian city). After arriving at the city, he looked sad and unhappy. After walking a little further, he saw a crow, but he smiled happily. The disciples asked the teacher: 'We hope you can tell us the cause and condition of this.' The Venerable replied: 'When I first arrived at the city gate, I saw a hungry ghost child who said to me: 'My mother went into the city to seek food for me. It has been five hundred years since I separated from my mother. I am hungry and exhausted, and my life will soon be over. If the Venerable enters the city and sees my mother, please tell her of my plight and hope that she will return soon.' As soon as I entered the city, I saw his mother, and she explained her son's meaning in detail. The ghost mother replied: 'It has been five hundred years since I entered the city, and I have never been able to obtain a single person's saliva. I have just given birth, and my strength is weak. Even if I get a little saliva, it will be taken away by other ghosts. Now I have met a person and obtained a little saliva, and I want to go out of the city and share it with my son, but there are many powerful ghosts at the city gate, and I am afraid to go out. I only hope that the Venerable will send me out of the city.' So I sent her out of the city and let her eat with her son. Then I asked the ghost:
生來幾時。鬼答我言。吾見此城七反成壞。我聞鬼言。悲嘆生死受苦長遠。是以慘然。時彼烏者。乃往過去九十一劫。有佛出世號毗婆尸。我于爾時為長者子。欲得出家。是時出家必得羅漢。父母不聽強為娉妻。既得妻已復求出家。父母語我。若生一子乃當相放。我尋受教後生一男。至年六歲我復欲去。父母教兒求抱我腳啼哭而言。父若舍我誰見養活。先當殺兒然後可去。我時見已起愛染心。即語子言。吾為汝故不復出家。由彼兒故。從是以來九十一劫。流轉五道未曾得見。今以道眼觀見彼烏乃是前子。愍其愚癡久處生死。是以微笑。以是因緣。若復有人障他出家。此人罪報常在惡道。受極苦痛無得解脫。惡道罪畢。若生人中生盲無目。是故智者若見有人慾出家者。應勤方便勸佐令成。勿作留難。
又出家功德經云。昔佛在世時。佛與阿難入毗舍離城。時到乞食。有一王子字鞞羅羨那。與諸婇女在高樓上。共相娛樂。佛聞樂音語阿難言。我知此人卻後七日必當命終。若不出家或墮地獄。阿難聞已即往教化。勸其出家。王子聞勸。於六日中極意受樂。至第七日求佛出家。一日一夜修持凈戒。即便命終生四天王為北天王毗沙門子。與諸婇女受五欲樂。極天之壽滿五百歲。後生忉利為帝釋子。壽天千歲。次生炎摩復為
【現代漢語翻譯】 現代漢語譯本 生從何而來？鬼回答我說：『我見過這座城市七次興衰。』我聽了鬼的話，悲嘆生死輪迴，受苦長久，因此感到悲傷。當時那隻烏鴉，乃是過去九十一劫時，有佛出世，名為毗婆尸（Vipasyin，過去七佛之一）。我那時是一位長者的兒子，想要出家。如果那時出家，必定能證得阿羅漢果。但父母不允許，強行為我娶妻。娶妻之後，我再次請求出家。父母對我說：『如果生下一個兒子，就放你走。』我聽從了他們的教導，後來生了一個兒子。到兒子六歲時，我再次想要離去。父母教唆兒子抱著我的腳啼哭說：『父親如果捨棄我，誰來養活我？先殺了我，你才能走。』我當時見了，生起了愛染之心，就對兒子說：『爲了你，我不出家了。』因為這個兒子，從那以來九十一劫，流轉於五道之中，未曾解脫。今天我用道眼觀察，看到那隻烏鴉就是我前世的兒子。我憐憫他的愚癡，長久地處於生死輪迴之中，因此微笑。因為這個因緣，如果有人阻礙他人出家，此人所受的罪報，將常在惡道之中，遭受極大的痛苦，無法解脫。惡道的罪報結束后，如果轉生為人，會是天生盲人，沒有眼睛。所以，有智慧的人如果見到有人想要出家，應該盡力勸導幫助他成就，不要設定障礙。
又《出家功德經》中說，過去佛在世時，佛陀與阿難（Ananda，佛陀的十大弟子之一）進入毗舍離城（Vaishali，古印度城市）。到了乞食的時間，有一位王子名叫鞞羅羨那（Vilasena），與眾多婇女在高樓上共同娛樂。佛陀聽到音樂聲，對阿難說：『我知道這個人七天之後必定會死去，如果不出家，就會墮入地獄。』阿難聽了之後，就去教化他，勸他出家。王子聽了勸告，在六天中極盡享樂。到了第七天，他請求佛陀允許他出家，一日一夜修持清凈戒律，就命終了，轉生到四天王天，成為北方天王毗沙門（Vaisravana，四大天王之一）的兒子，與眾多婇女享受五欲之樂。在天上的壽命滿了五百歲后，又轉生到忉利天（Trayastrimsa，欲界六天之一），成為帝釋天（Indra，忉利天之主）的兒子，壽命一千歲。之後又轉生到炎摩天（Yama，夜摩天），再次成為...
【English Translation】 English version Whence does he come?' The ghost answered me, saying, 'I have seen this city rise and fall seven times.' Hearing the ghost's words, I lamented the long suffering of birth and death, and therefore felt sorrowful. At that time, that crow was in the past, ninety-one kalpas ago, when a Buddha appeared in the world named Vipasyin (one of the past seven Buddhas). At that time, I was the son of a wealthy man, desiring to renounce the world. If I had renounced the world at that time, I would have certainly attained the state of Arhat. However, my parents did not allow it and forced me to marry. After marrying, I again requested to renounce the world. My parents said to me, 'If you have a son, then we will let you go.' I followed their instructions, and later had a son. When the son was six years old, I again wanted to leave. My parents instructed the child to hold my feet and cry, saying, 'Father, if you abandon me, who will take care of me? You must kill me first before you can leave.' When I saw this, I developed attachment and said to my son, 'For your sake, I will not renounce the world.' Because of that son, for ninety-one kalpas since then, I have been transmigrating in the five realms, without liberation. Today, with my divine eye, I see that crow is my son from a previous life. I pity his ignorance, being in the cycle of birth and death for so long, and therefore I smiled. Because of this cause, if someone obstructs another's renunciation, this person's karmic retribution will be constantly in the evil realms, suffering extreme pain, without liberation. After the suffering in the evil realms is exhausted, if they are reborn as a human, they will be born blind, without eyes. Therefore, wise people, if they see someone wanting to renounce the world, should diligently encourage and help them to succeed, and not create obstacles.
Also, the Sutra of the Merits of Renunciation states that in the past, when the Buddha was in the world, the Buddha and Ananda (one of the ten great disciples of the Buddha) entered the city of Vaishali (an ancient Indian city). When it was time to beg for food, there was a prince named Vilasena, who was enjoying himself with many consorts on a high tower. The Buddha heard the sound of music and said to Ananda, 'I know that this person will surely die in seven days. If he does not renounce the world, he will fall into hell.' After hearing this, Ananda went to teach him and encouraged him to renounce the world. After hearing the advice, the prince indulged in pleasure for six days. On the seventh day, he requested the Buddha to allow him to renounce the world. He observed the pure precepts for one day and one night, and then died. He was reborn in the Heaven of the Four Kings, becoming the son of the Northern Heavenly King Vaisravana (one of the Four Heavenly Kings), enjoying the pleasures of the five desires with many consorts. After his lifespan in heaven was fulfilled for five hundred years, he was reborn in the Trayastrimsa Heaven (one of the six heavens of the desire realm), becoming the son of Indra (the lord of the Trayastrimsa Heaven), with a lifespan of one thousand years. After that, he was reborn in the Yama Heaven, again becoming...
王子。壽二千歲。後生兜率亦為王子。壽四千歲。次生化樂為天王子。壽八千歲。化樂壽盡。復生第六他化自在。為天王子。與諸婇女。所受五欲于下最勝。盡天壽命萬六千歲。如是受樂。於六欲天往來七返。而無中夭。一日出家滿二十劫。不墮惡道。常生天上受福自然。最後人中生富樂家。財寶具足。壯年已過臨老厭世。出家修道成辟支佛。名毗流帝梨。廣度天人不可限量。以是因緣。出家功德無量無邊不可為喻。假使羅漢滿四天下。若有一人一百歲中。盡心供養四事無乏。乃至涅槃各為起塔。花香瓔珞種種供養。所得功德。不如有人為求涅槃一日一夜出家持戒之功德也。以斯而言。出家之法真可尊貴。不得以少財色貪著俗事。流浪生死自苦其身。
頌曰。
三山羽化竟無成 五熱殷憂徒自縈 併入繁籠處塵館 何如寂慮出危城 鏡智圓規光且凈 月行馳輪皎復晴 側徑崎嶇爾回轍 通莊達老豈同征
唄讚部第五(此有三緣)述意緣引證緣嘆德緣
述意緣第一
夫褒述之志。寄在詠歌之文。詠歌之文。依乎聲響。故詠歌巧則褒述之志申。聲響妙則詠歌之文暢。言詞待聲。相資之理也。尋西方之有唄。猶東國之有贊。贊者從文以結章。唄者短偈以流頌。比其事義。名異實
【現代漢語翻譯】 現代漢語譯本 王子將享壽二千歲。之後往生於兜率天（Tushita Heaven），亦為王子，享壽四千歲。再次往生於化樂天（Nirmanarati Heaven），成為天王子，享壽八千歲。化樂天壽命終盡后，又往生於第六他化自在天（Paranirmita-vasavartin Heaven），成為天王子，與眾多婇女一同享受五欲之樂，在地獄最為殊勝。盡享天壽一萬六千歲。如此享受快樂，在六慾天（Six Desire Realms）中往來七次，而沒有中途夭折。一日出家，圓滿二十劫（kalpa），不墮入惡道，常生天上享受自然福報。最後在人間出生於富裕快樂的家庭，財寶具足，壯年過後，臨老厭倦世事，出家修行，成就辟支佛（Pratyekabuddha），名為毗流帝梨（Virudhatirya），廣度天人無數。因此因緣，出家的功德無量無邊，不可比喻。假使四天下都佈滿了羅漢（Arhat），若有人在一百年中，盡心供養他們四事供養，沒有缺乏，乃至他們涅槃（Nirvana）后，各自為他們建造佛塔，用鮮花、香、瓔珞等種種供養，所得的功德，不如有人爲了求涅槃，一日一夜出家持戒的功德。因此而言，出家之法實在尊貴。不得因為少許財色而貪戀世俗之事，流浪生死，自討苦吃。 頌曰： 三山求仙羽化最終一無所成，五熱惱的憂愁只是徒勞地纏繞自身。 一同進入繁雜的牢籠，身處塵世的館舍，怎能比得上寂靜思慮，脫離危險的城池？ 如明鏡般的智慧，像圓規一樣圓滿、光明且潔凈，如月亮執行，車輪飛馳，皎潔而晴朗。 在崎嶇的小路上，你（指世俗之人）還是返回原來的道路吧，通達的大道，直到老死，又怎能與我們一同前行？ 唄讚部第五（這裡有三個因緣）：述意緣、引證緣、嘆德緣 述意緣第一 讚美敘述的心意，寄託在詠歌的文章中。詠歌的文章，依賴於聲音的響亮。所以詠歌巧妙，則讚美敘述的心意得以申明；聲音響亮美妙，則詠歌的文章得以流暢。言辭等待聲音，是相互資助的道理。尋覓西方所擁有的唄（Bait），猶如東國所擁有的贊（Zan）。贊是從文章中總結成章節，唄是用短偈來流傳歌頌。比較它們的事義，名稱不同，實質相同。
【English Translation】 English version The prince will live for two thousand years. After that, he will be reborn in Tushita Heaven (Tushita Heaven), also as a prince, living for four thousand years. Then he will be reborn in Nirmanarati Heaven (Nirmanarati Heaven), becoming a heavenly prince, living for eight thousand years. After the lifespan in Nirmanarati Heaven is exhausted, he will be reborn in the sixth Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven), becoming a heavenly prince, enjoying the pleasures of the five desires with numerous consorts, which is the most supreme in the lower realms. He will fully enjoy his heavenly lifespan of sixteen thousand years. Enjoying happiness in this way, he will travel back and forth in the Six Desire Realms (Six Desire Realms) seven times, without dying prematurely. One day, he will renounce the world and complete twenty kalpas (kalpa), without falling into the evil paths, always being born in the heavens to enjoy natural blessings. Finally, he will be born into a wealthy and happy family in the human realm, possessing abundant wealth and treasures. After his youth has passed, he will become weary of the world in his old age, renounce the world, cultivate the path, and become a Pratyekabuddha (Pratyekabuddha), named Virudhatirya (Virudhatirya), saving countless gods and humans. Because of this cause and condition, the merit of renunciation is immeasurable and boundless, beyond comparison. Suppose the four continents were filled with Arhats (Arhat), if someone were to wholeheartedly provide them with the four requisites for a hundred years, without any lack, and even after they attain Nirvana (Nirvana), build pagodas for each of them, offering flowers, incense, garlands, and various other offerings, the merit gained would not be as great as the merit of someone who renounces the world for one day and one night, upholding the precepts, seeking Nirvana. Therefore, the Dharma of renunciation is truly noble and venerable. One should not be attached to worldly affairs because of a little wealth and beauty, wandering in the cycle of birth and death, causing suffering to oneself. A Gatha says: Seeking immortality on the three mountains ultimately achieves nothing, the worries of the five burning afflictions only entangle oneself in vain. Entering the intricate cage together, dwelling in the dusty lodge, how can it compare to quiet contemplation, escaping the dangerous city? Wisdom like a clear mirror, round and complete like a compass, bright and pure, like the moon traveling, the wheel speeding, clear and bright. On the rugged path, you (referring to worldly people) should return to your original road, the thoroughfare, until old age, how can you travel with us? Chapter Five of Bait and Praise (this has three causes): Explaining the Meaning, Quoting Evidence, Praising Virtue First Cause of Explaining the Meaning The intention of praising and narrating is entrusted to the text of songs. The text of songs depends on the resonance of sound. Therefore, if the songs are skillful, the intention of praising and narrating can be expressed; if the sound is melodious and wonderful, the text of the songs can be fluent. Words await sound, which is the principle of mutual assistance. Seeking the Bait (Bait) that the West possesses is like the Zan (Zan) that the East possesses. Zan is to summarize into chapters from the article, Bait is to spread and praise with short verses. Comparing their affairs and meanings, the names are different, but the essence is the same.
同。是故經言。以微妙音聲。歌贊于佛德。斯之謂也。昔釋尊入定。琴歌震於石室。婆提飏唄。清響徹于凈居。覺世至音。固無得而稱矣。至於末代。修習極有明驗。是以陳思精想。感魚山之梵唱。帛橋誓願。通大士之妙音。藥練勤行。受法韻于幽祇。文宣勵誠。發夢響于齋室。並能寫氣天宮。摹聲凈剎。抑揚詞契。吐納節文。斯亦神應之顯徴。學者之明範也。原夫經音為懿。妙出自然。制用可修。而研響非習。蓋所以炳發道聲移易俗聽。當使清而不弱。雄而不猛。流而不越。凝而不滯。趣發祇鷲之風。韻結霄漢之氣。遠聽則汪洋以峻雅。近屬則從容以和肅。此其大致也。經稱深遠雷音。其在茲乎。若夫稱讚聯齋。眾集永久。夜緩晚遲。香銷燭掩。睡蓋覆其六情。懶結纏其四體。於是擇妙響以升座。選勝聲以啟軸。宮商唄發動。玉振金反折。四飛哀悅七眾。同迦陵之聲。等神鸞之響。能使寐魂更開。惰情還肅。滿堂驚耳。列席歡心。當爾之時。乃知經聲之為貴矣。
引證緣第二
如長阿含經云。其有音聲五種清凈。乃名梵聲。何等為五。一者其音正直。二者其音和雅。三者其音清徹。四者其音深滿。五者周遍遠聞。具此五者乃名梵音。
又梵摩喻經云。如來說法聲有八種。一最好聲。二易了聲。三
【現代漢語翻譯】 現代漢語譯本：因此經書上說，用微妙的音聲歌頌讚美佛的功德，說的就是這個道理。從前釋尊（釋迦牟尼佛的尊稱）入定時，琴聲歌聲震動了石室。婆提（人名，精通唄匿）的歌唄，清亮的聲響響徹于凈居天。覺悟世間的至高音聲，本來就無法完全稱頌。到了末法時代，修習經聲非常有明顯的效驗。因此，陳思王（曹植）專心致志地構思，感應到魚山（地名）的梵唱。帛橋（人名）發下誓願，溝通了大士（菩薩的尊稱）的妙音。藥練（人名）勤奮修行，從幽祇（神祇居住的地方）那裡接受了法韻。文宣王（可能是指孔子）努力虔誠，在齋室裡發出夢中的聲響。這些都能描繪氣天宮（天宮）的景象，模仿清凈佛剎的聲音。或高或低，詞語與心意相契合；或緩或急，吐納符合節拍規律。這也是神靈感應的明顯徵兆，是學習者的明確典範啊。追溯經聲的本源，是美好而自然的。製作和運用可以修習，但研究聲響並非只是練習就能掌握。大概是因為它能夠彰顯佛道的音聲，改變世俗的聽覺。應當使它清澈而不柔弱，雄壯而不猛烈，流暢而不逾越，凝重而不停滯，使它具有靈鷲山（佛陀說法之地）的風範，使它的韻律凝聚霄漢（天空）的氣概。從遠處聽，則汪洋恣肆而又高峻典雅；從近處聽，則從容不迫而又平和肅穆。這就是它的大致特點啊。經書上所說的深遠如雷的音聲，大概就是指這個吧。至於稱讚佛德，在齋會中聚集大眾，時間長久，夜晚緩慢，傍晚遲緩，香燃燒盡，蠟燭熄滅，睡意遮蓋了六根，懶惰纏繞著四肢。於是在這種情況下，選擇美妙的音聲來登上法座，選擇殊勝的音聲來開啟經卷。宮、商等音階的歌唄發動起來，如同敲擊美玉，撞擊金鐘，聲音迴盪。四眾弟子如同迦陵頻伽鳥（妙音鳥）一樣美妙動聽，又如同神鸞（神鳥）一樣響亮。能夠使昏睡的靈魂重新清醒，使懈怠的情緒恢復肅敬。滿堂的人都感到驚奇，列席的人都感到歡喜。到了這個時候，才知道經聲的可貴啊。
引證緣第二
如《長阿含經》上說，如果有音聲具備五種清凈的特點，才能稱為梵聲。哪五種呢？一是聲音正直，二是聲音和諧文雅，三是聲音清澈響亮，四是聲音深沉飽滿，五是聲音周遍遠聞。具備這五種特點的才能稱為梵音。
又《梵摩喻經》上說，如來說法有八種聲音的特點：一是最好聽的聲音，二是容易理解的聲音，三是……
【English Translation】 English version: Therefore, the scriptures say, 'Use subtle sounds to sing praises of the Buddha's virtues.' This is what it means. In the past, when Shakyamuni Buddha (respectful title for Siddhartha Gautama) entered Samadhi (meditative consciousness), the sounds of the zither and songs resonated in the stone chamber. The chanting of Bhatti (a person's name, proficient in chanting), its clear sound echoed in the Pure Abode (a heavenly realm). The supreme sound that awakens the world cannot be fully praised. In the degenerate age, practicing the sounds of the scriptures has very obvious effects. Therefore, Cao Zhi (Prince Chen Si) concentrated his thoughts and sensed the Brahminic chants of Yushan (place name). Bo Qiao (a person's name) made a vow and communicated with the wonderful sounds of the Bodhisattva (enlightenment being). Yao Lian (a person's name) diligently practiced and received the Dharma rhythms from the secluded Qi (place where deities reside). Emperor Wenxuan (possibly Confucius) earnestly strived and emitted sounds in dreams within the meditation chamber. These can all depict the scenes of the heavenly palaces, and imitate the sounds of the pure Buddha lands. The modulation of tones matches the mind, and the rhythm of breathing aligns with the beat. These are also clear signs of divine response and are clear examples for learners. Tracing the origin of the sounds of the scriptures, they are beautiful and natural. Their creation and application can be cultivated, but studying the sounds is not just about practice. It is because they can reveal the sounds of the Buddha's path and change the perceptions of the mundane. They should be clear without being weak, majestic without being fierce, flowing without being excessive, and solid without being stagnant. They should have the spirit of Vulture Peak (where the Buddha taught), and their rhythm should condense the aura of the heavens. From afar, they are vast and elegant; from nearby, they are composed and harmonious. This is their general characteristic. The scriptures speak of a deep and resounding thunderous sound; this is probably what they refer to. As for praising the Buddha's virtues, gathering the masses in a vegetarian feast for a long time, with slow nights and late evenings, the incense burning out and the candles extinguished, sleep covering the six senses, and laziness entangling the four limbs. In this situation, choose beautiful sounds to ascend the Dharma seat, and select excellent sounds to open the scriptures. The chanting of the musical scales begins, like striking jade and hitting golden bells, the sounds reverberating. The fourfold assembly is as beautiful as the Kalavinka bird (mythical bird with beautiful voice), and as resonant as the divine Luan bird (mythical bird). It can awaken the sleeping soul and restore reverence to the lazy emotions. The entire hall is amazed, and those in attendance are delighted. At this time, one knows the value of the sounds of the scriptures.
Section Two: Evidential Citations
As the Dirgha Agama Sutra says, 'If a voice has five kinds of purity, it is called a Brahma voice. What are the five? First, the voice is upright. Second, the voice is harmonious and elegant. Third, the voice is clear and resonant. Fourth, the voice is deep and full. Fifth, it is pervasive and far-reaching. Only those with these five qualities are called Brahma voices.'
Also, the Brahma Yuga Sutra says, 'The Tathagata's (another name for Buddha) Dharma-speaking voice has eight qualities: first, the most pleasant voice; second, the easily understood voice; third, ...'
柔軟聲。四和調聲。五尊慧聲。六不誤聲。七深妙聲。八不女聲。言不漏闕。無得其短者。
又十誦律云。為諸天聞唄心喜故。開唄聲也。又毗尼母經云。佛告諸比丘。聽汝等唄。唄者言說之辭。雖聽言說。未知說何等法。佛言。從修多羅乃至優婆提舍。隨意所說。十二部經復有疑心。若欲次第說文。眾大文多恐生疲厭。若略撰集好辭。直示現義。不知如何。以是因緣具白世尊。佛即聽諸比丘。引經中要言妙辭。直顯其義。爾時有一比丘。去佛不遠。立高聲作歌音誦經。佛聞不聽用此音誦經。有五過患。同外道歌音說法。一不名自持。二不稱眾。三諸天不悅。四語不正難解。五語不巧故義亦難解。是名五種過也。
又賢愚經云。昔佛在世時。波斯匿王與兵眾至祇洹邊過。聞一比丘唄聲雅好。軍眾立聽無有厭足。像馬豎耳住不肯行。王與軍眾即入寺看。見唄比丘。形貌矬短醜陋極盛。王不忍看。王即問佛。今此比丘宿作何業得斯果報。佛告王曰。乃往過去有佛出世。號曰迦葉。入涅槃后。機里毗王。收取捨利慾用起塔。有四龍王化作人形。來到王所問起塔事。為用寶作為用土耶。王即答言。欲令塔大無多寶物。今是土作。令方五里高二十五里。龍白王言。我是龍王故來相問。若用寶作我當佐助。王聞歡喜。
【現代漢語翻譯】 現代漢語譯本 柔軟聲：聲音柔和。 四和調聲：聲音和諧。 五尊慧聲：聲音莊嚴而充滿智慧。 六不誤聲：聲音準確無誤。 七深妙聲：聲音深奧微妙。 八不女聲：聲音不帶女性特質。 言不漏闕：言辭完整，沒有遺漏或缺失。 無得其短者：沒有人能找到其中的缺點。
《十誦律》中又說，爲了讓諸天聽到梵唄心生歡喜，所以允許唱唄。 《毗尼母經》中說，佛告訴眾比丘：『允許你們唱唄。唄，就是言說的辭句。』雖然允許言說，但不知道說什麼樣的法。佛說：『從修多羅（Sutra，經）乃至優婆提舍（Upadesha，論議），隨意所說。』對於十二部經（the twelve divisions of the Buddhist scriptures）仍然有疑慮，如果想要依次解說經文，但經文眾多，恐怕會使大眾感到疲倦厭煩；如果簡略地選取好的辭句，直接顯示其義理，又不知該如何做。因此，將這些情況詳細地稟告世尊。佛就允許眾比丘引用經中的重要言辭和精妙語句，直接顯明其中的義理。當時，有一位比丘離佛不遠，高聲用歌唱的音調誦經。佛聽到后不允許用這種音調誦經，因為有五種過患：一是和外道的歌唱音調說法相同；二是不符合自持的原則；三是不能使大眾感到愉悅；四是言語不正，難以理解；五是言語不夠巧妙，所以義理也難以理解。這就是五種過患。
《賢愚經》中說，過去佛在世的時候，波斯匿王（King Pasenadi）率領軍隊經過祇洹（Jetavana）附近。聽到一位比丘唱唄的聲音非常優美，軍隊都停下來聽，沒有厭倦的感覺。大象和馬都豎起耳朵，停住不肯前行。國王和軍隊就進入寺廟觀看，看到唱唄的比丘，形貌矮小丑陋到了極點。國王不忍心看。國王就問佛：『這位比丘過去做了什麼業，得到這樣的果報？』佛告訴國王說：『過去有一位佛出世，名叫迦葉佛（Kasyapa Buddha）。入涅槃后，機里毗王（King Krki）收取捨利（Sarira，遺骨），想要用來建造佛塔。有四位龍王（Naga Kings）化作人形，來到國王那裡詢問建造佛塔的事情，是用寶物建造還是用泥土建造？』國王回答說：『想要讓佛塔高大，但沒有很多寶物，現在是用泥土建造，讓塔的四邊長五里，高二十五里。』龍王告訴國王說：『我是龍王，所以來詢問。如果用寶物建造，我願意幫助。』國王聽了非常高興。
【English Translation】 English version Soft Voice: A gentle and soothing sound. Four-Harmonies Voice: A harmonious and well-tuned sound. Five-Venerable Wisdom Voice: A dignified and wise sound. Six-Unmistaken Voice: An accurate and unerring sound. Seven-Profoundly Subtle Voice: A deep and subtle sound. Eight-Non-Feminine Voice: A sound without feminine qualities. Words without Omission or Defect: Speech that is complete, without omissions or deficiencies. None Can Find Fault: No one can find any shortcomings in it.
Furthermore, the Sarvastivada Vinaya states that chanting is permitted to bring joy to the devas (devas, gods) who hear it. Also, the Matrka Vinaya states, 'The Buddha told the bhiksus (bhiksus, monks): 'I allow you to chant. Chanting is the expression of words.' Although speech is allowed, it is not known what kind of Dharma (Dharma, the teachings) to speak.' The Buddha said, 'From the Sutras (Sutra, discourses) to the Upadeshas (Upadesha, commentaries), speak as you wish.' There are still doubts about the twelve divisions of the Buddhist scriptures. If you want to explain the scriptures in order, but the scriptures are numerous, I am afraid that the masses will feel tired and bored; if you briefly select good words and directly show their meaning, you do not know how to do it.' Therefore, these situations were reported in detail to the World Honored One. The Buddha then allowed the bhiksus to quote important words and wonderful phrases from the scriptures to directly reveal their meaning. At that time, there was a bhiksu not far from the Buddha who chanted the scriptures in a loud, singing tone. When the Buddha heard it, he did not allow the scriptures to be chanted in this tone, because there were five faults: first, it was the same as the singing tone of other heretics; second, it did not conform to the principle of self-discipline; third, it could not please the masses; fourth, the language was incorrect and difficult to understand; fifth, the language was not skillful enough, so the meaning was also difficult to understand. These are the five faults.
The Sutra of the Wise and the Foolish states that in the past, when the Buddha was in the world, King Pasenadi (King Pasenadi) led his army past Jetavana (Jetavana). Hearing a bhiksu chanting in a very beautiful voice, the army stopped to listen without feeling bored. Elephants and horses pricked up their ears and stopped, unwilling to move forward. The king and the army entered the temple to see the chanting bhiksu, whose appearance was extremely short, ugly, and hideous. The king could not bear to look at him. The king then asked the Buddha, 'What karma (karma, actions) did this bhiksu do in the past to receive such a reward?' The Buddha told the king, 'In the past, there was a Buddha who appeared in the world named Kasyapa Buddha (Kasyapa Buddha). After entering nirvana (nirvana, enlightenment), King Krki (King Krki) collected the sarira (Sarira, relics) and wanted to use them to build a stupa (stupa, a dome-shaped structure). Four Naga Kings (Naga Kings) transformed into human form and came to the king to ask about building the stupa, whether to build it with treasures or with earth?' The king replied, 'I want the stupa to be tall, but I don't have many treasures. Now I am building it with earth, making the stupa five li (li, a Chinese unit of distance) long on each side and twenty-five li high.' The Naga King told the king, 'I am the Naga King, so I came to ask. If you build it with treasures, I am willing to help.' The king was very happy to hear this.
龍復語王。四城門外有四泉水。東門泉水取用作塹。變成琉璃。南門泉水取用作塹。變成黃金。西門泉水取用作塹。變成白銀。北門泉水取用作塹。變成白玉。王聞是語倍增歡喜。即立四監各典一相。其三監者作工欲成。一監懈怠工獨不就。王行看見以理呵責。其人懷怨而白王言。此塔太大當何時成。王敕作人。晝夜勤作一時都訖。塔極高峻。眾寶莊嚴極有異觀。其監見已歡喜踴躍。懺悔前過。持一金鈴著塔棠頭。發其愿言。令我所生音聲極好一切眾生莫不樂聞。將來有佛號釋迦牟尼。使我得見度脫生死。緣于往昔嫌塔大故。生恒醜陋。由持金鈴懸塔棠頭。乃愿見佛。從是以來五百世中極好音聲。今復值佛出家修道。得阿羅漢果。以是因緣。一切眾生。見他作福不應毀呰。后得惡報悔無所及也。
嘆德緣第三
如菩薩本行經云。佛告阿難。我念往昔有一如來出現於世。號曰弗沙多陀阿伽度阿羅呵三藐三佛陀。時彼佛在雜寶窟內。我見彼佛心生歡喜。合十指掌翹於一腳。七日七夜。而將此偈讚歎彼佛。而說偈言。
天上天下無如佛 十方世界亦無比 世間所有我盡見 一切無有如佛者
阿難。我以此偈嘆彼佛已。發如是愿。乃至彼佛語侍者言。是人過於九十四劫。當得作佛號釋迦牟尼。我
【現代漢語翻譯】 現代漢語譯本： 龍復語王（Longfuyu King）。四座城門外有四處泉水。東門外的泉水取來用作護城河，變成了琉璃。南門外的泉水取來用作護城河，變成了黃金。西門外的泉水取來用作護城河，變成了白銀。北門外的泉水取來用作護城河，變成了白玉。國王聽了這些話，更加歡喜，立即設立了四個監工，各自負責一個部分。其中三個監工努力工作，快要完成，只有一個監工懈怠，工程遲遲沒有進展。國王巡視時看見了，用道理責備他。那人懷恨在心，對國王說：『這座塔太大了，什麼時候才能完成？』國王命令工匠們日夜勤奮工作，一時都完成了。塔非常高大，用各種珍寶裝飾，非常壯觀。那個監工看見后，歡喜踴躍，懺悔之前的過錯，拿出一個金鈴掛在塔的頂端，發願說：『愿我生生世世聲音都極好聽，一切眾生沒有不喜歡聽的。將來有佛名為釋迦牟尼（Sakyamuni），使我得見，度脫生死。』因為往昔嫌棄塔大，所以生生世世醜陋。由於拿著金鈴懸掛在塔的頂端，並願意見佛，從此以後五百世中聲音極好。現在又遇到佛出世，出家修道，得了阿羅漢（Arhat）果。因為這個因緣，一切眾生，看見別人做善事，不應該詆譭，以後得到惡報，後悔也來不及了。
嘆德緣第三
如菩薩本行經所說，佛告訴阿難（Ananda）：『我回憶往昔，有一位如來（Tathagata）出現於世，名號為弗沙多陀阿伽度阿羅呵三藐三佛陀（Phussa Tathagata Arhat Samyaksambuddha）。當時那位佛在雜寶窟內，我看見那位佛，心中生起歡喜，合起十指，抬起一隻腳，七天七夜，用這首偈頌讚嘆那位佛。』 偈頌說：
『天上天下沒有能與佛相比的，十方世界也沒有能與佛相比的。世間所有我都已見過，一切都沒有能與佛相比的。』
阿難，我用這首偈頌讚嘆那位佛后，發了這樣的愿。乃至那位佛告訴侍者說：『這個人經過九十四劫，應當成佛，名號為釋迦牟尼（Sakyamuni）。』
【English Translation】 English version: King Longfuyu. Outside the four city gates were four springs. The water from the east gate's spring was used as a moat and transformed into lapis lazuli. The water from the south gate's spring was used as a moat and transformed into gold. The water from the west gate's spring was used as a moat and transformed into silver. The water from the north gate's spring was used as a moat and transformed into white jade. The king, hearing these words, was overjoyed and immediately appointed four supervisors, each in charge of one aspect. Three of the supervisors worked diligently and were nearing completion, but one supervisor was lazy, and his work was not progressing. The king, upon seeing this during an inspection, rebuked him with reason. The man harbored resentment and said to the king, 'This pagoda is too large; when will it ever be finished?' The king ordered the artisans to work diligently day and night, and it was all completed in a short time. The pagoda was extremely tall, adorned with various treasures, and very magnificent. The supervisor, upon seeing this, rejoiced and leaped for joy, repenting of his previous faults. He took a golden bell and hung it at the top of the pagoda, making a vow, 'May my voice in every lifetime be extremely pleasant to hear, and may all beings delight in hearing it. In the future, may I see the Buddha named Sakyamuni (Sakyamuni), and be delivered from birth and death.' Because in the past he disliked the pagoda being large, he was born ugly in every lifetime. Because he hung the golden bell at the top of the pagoda and wished to see the Buddha, from then on, for five hundred lifetimes, his voice was extremely pleasant. Now, he has again encountered the Buddha's appearance in the world, left home to cultivate the Way, and attained the fruit of Arhat (Arhat). Because of this cause, all beings should not slander others when they see them doing good deeds, for later, when they receive evil retribution, it will be too late to regret.
Chapter 3: Praising Virtues and Conditions
As stated in the Bodhisattva's Fundamental Conduct Sutra, the Buddha told Ananda (Ananda), 'I recall in the past, there was a Tathagata (Tathagata) who appeared in the world, named Phussa Tathagata Arhat Samyaksambuddha (Phussa Tathagata Arhat Samyaksambuddha). At that time, that Buddha was in a cave of mixed treasures. When I saw that Buddha, joy arose in my heart. I joined my ten fingers together, raised one foot, and for seven days and seven nights, I praised that Buddha with this verse.' The verse says:
'Above heaven and below heaven, there is none like the Buddha; in the ten directions of the world, there is also none comparable. I have seen all that exists in the world; there is nothing like the Buddha.'
Ananda, after I praised that Buddha with this verse, I made this vow. Even that Buddha told his attendant, 'This person, after ninety-four kalpas, shall become a Buddha, named Sakyamuni (Sakyamuni).'
于彼時得受記已。不捨精進增長功德。無量世中。作梵釋天轉輪聖王。以是善業因緣力故。我得四種辯才具足。無有一人能與我論降伏我者。我得成阿耨菩提。乃至轉于無上法輪。
又涅槃經云。時迦葉菩薩。即于佛前以偈贊佛。
憐愍世間大醫王 身及智慧俱寂靜 無我法中有真我 是故敬禮無上尊 發心畢竟二不別 如是二心先心難 自未得度先度他 是故我禮初發心
又發菩提心論。論主說偈贊佛云。
敬禮無邊佛 去來現在佛 等空不動智 救世大悲尊
吾師天中天兩行偈(出普曜經)云何得長壽兩行偈(出涅槃經)如來妙色身兩行偈(出勝鬘經)處世界如虛空兩行偈(出超月慧明經)。
大慈哀愍群生 為蔭蓋盲冥者 開無目使視睇 化未聞以道明 處世界如虛空 猶蓮華不著水 心清凈超于彼 稽首禮無上尊
述曰。漢地流行。好為刪略。所以處眾作唄。多為半偈。故毗尼母論云。不得作半唄。得突吉羅罪。然此梵唄詞音未審依如西方。出何典誥。答。但聖開作唄。依經贊偈。取用無妨。然關內關外。吳蜀唄詞。各隨所好。唄讚多種。但漢梵既殊。音韻不可互用。至於宋朝。有康僧會法師。本居康國人。博學辯才。譯出經典。
【現代漢語翻譯】 現代漢語譯本：在那時得到授記之後，不捨棄精進，增長功德。在無量世中，做梵天、釋天、轉輪聖王。因為這些善業的因緣力量，我得到四種辯才具足，沒有一個人能夠與我辯論並降伏我。我得以成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），乃至轉動無上的法輪。
又《涅槃經》中說，當時迦葉菩薩（Kasyapa Bodhisattva）就在佛前用偈頌讚嘆佛：
『憐憫世間的大醫王，身和智慧都寂靜。 在無我之法中顯現有真我，因此我敬禮無上尊。 發菩提心和最終的證悟二者沒有分別，像這樣兩種心，最初的發心最為難得。 自己尚未得度卻先要度他人，因此我禮敬最初發菩提心的人。』
又《發菩提心論》中，論主用偈頌讚嘆佛說：
『敬禮無邊無際的佛，過去、現在、未來的佛。 具有等同虛空、不動搖的智慧，是救度世間的大慈悲之尊。』
我的老師天中天（指佛陀）的兩行偈（出自《普曜經》），『云何得長壽』的兩行偈（出自《涅槃經》），『如來妙色身』的兩行偈（出自《勝鬘經》），『處世界如虛空』的兩行偈（出自《超月慧明經》）。
『以大慈悲哀憐愍眾生，為盲昧無知的人提供廕庇。 開啟沒有眼睛的人使他們能夠看見，教化沒有聽聞佛法的人使他們明白真理。 身處世界如同在虛空中一樣，像蓮花一樣不沾染水。 心清凈超越一切，稽首敬禮無上尊。』
敘述：漢地流行刪減內容，所以在眾人面前唱誦時，大多隻用半偈。所以《毗尼母論》中說，不得唱半偈，否則會犯突吉羅罪（Dukkata，輕罪）。然而這些梵唄的詞音，不知道是否依據西方，出自何種典籍誥文？回答：只要聖人開許可以作梵唄，依據經典中的贊偈取用沒有妨礙。然而關內關外，吳蜀等地的唄詞，各自隨著自己的喜好。唄讚的種類很多，但是漢語和梵語既然不同，音韻就不能互相使用。到了宋朝，有康僧會法師，原本是康國人，博學多才，翻譯出了許多經典。
【English Translation】 English version: After receiving the prediction at that time, I did not abandon diligent progress and increased my merits. In immeasurable lifetimes, I became Brahma, Sakra (Indra), and a Chakravartin King (Wheel-Turning Sage King). Because of the power of these virtuous deeds, I obtained the complete possession of the four kinds of eloquence, and no one could debate with me and subdue me. I was able to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and even turn the unsurpassed Dharma wheel.
Furthermore, the Nirvana Sutra says that at that time, Kasyapa Bodhisattva (Kasyapa Bodhisattva) praised the Buddha with a verse in front of the Buddha:
'The great physician king who has compassion for the world, both body and wisdom are tranquil. In the Dharma of no-self, there is a true self, therefore I respectfully bow to the unsurpassed one. The initial aspiration for Bodhi and the ultimate attainment are not different, of these two minds, the initial aspiration is the most difficult. Before having crossed over oneself, one first seeks to liberate others, therefore I pay homage to the one who first aroused the Bodhi mind.'
Furthermore, in the Treatise on Arousing the Bodhi Mind, the author praises the Buddha with a verse:
'I respectfully bow to the boundless Buddha, the Buddhas of the past, present, and future. Possessing wisdom equal to space, unmoving, the great compassionate one who saves the world.'
My teacher, the King of Gods (referring to the Buddha), two-line verse (from the Purva-rashmi-udgata Sutra), the two-line verse 'How to Obtain Longevity' (from the Nirvana Sutra), the two-line verse 'The Wonderful Body of the Tathagata' (from the Srimala Sutra), the two-line verse 'Being in the World Like Empty Space' (from the Transcending the Moon of Wisdom Sutra).
'With great compassion, he pities all beings, providing shade for those who are blind and ignorant. Opening the eyes of those who have no eyes, enabling them to see, transforming those who have not heard the Dharma, enlightening them with the truth. Being in the world as if in empty space, like a lotus flower not clinging to water. The mind is pure and transcends everything, I bow my head and pay homage to the unsurpassed one.'
Narration: In the Han region, it is popular to make deletions, so when chanting in front of a crowd, mostly only half a verse is used. Therefore, the Vinaya-matrika Sutra says that one must not chant half a verse, otherwise one will commit a Dukkata (minor offense). However, these Sanskrit chants, it is not known whether they are based on the West, from what kind of classics and edicts? Answer: As long as the sage permits the making of Sanskrit chants, there is no harm in taking and using the verses of praise from the scriptures. However, the chants of Guannei (within the pass), Guanwai (outside the pass), Wu, and Shu, each follow their own preferences. There are many kinds of chants and praises, but since Chinese and Sanskrit are different, the phonetics cannot be used interchangeably. During the Song Dynasty, there was the Dharma Master Kang Senghui, originally from the Kang country, who was learned and eloquent, and translated many scriptures.
又善梵音。傳泥洹唄。聲制哀雅。檀美於世。音聲之學。咸取則焉。又昔晉時有道安法師。集制三科。上經上講布薩等。先賢立制不墜于地。天下法則人皆習行。又至魏時。陳思王曹植字子建。魏武帝第四子也。幼含圭璋。七歲屬文。下筆便成。初不改定。世間術藝無不畢善。邯鄲淳見而駭服。稱為天人。植每讀佛經。輒流連嗟玩。以為至道之宗極也。遂制轉讀七聲升降曲折之響。世之諷誦咸憲章焉。嘗游魚山。忽聞空中梵天之響。清雅哀婉。其聲動心。獨聽良久而侍御皆聞。植深感神理。彌悟法應。乃摹其聲節。寫為梵唄。撰文制音。傳為后式。梵聲顯世。始於此焉。其所傳唄。凡有六契。
又百緣經云。昔佛在世時。舍衛城中有諸人民。各自莊嚴作唱伎樂。出城遊戲至城門中。遇值佛僧入城乞食。諸人見佛歡喜禮拜。即作伎樂供養佛僧。發願而去。佛即微笑。語阿難言。此諸人等由作伎樂供養佛僧。緣此功德。于未來世一百劫中不墮惡道。天上人中常受快樂。過百劫后成辟支佛。皆同一號。名曰妙聲。以是因緣。若人作樂供養三寶。所得功德無量無邊不可思議。故法華經偈云。
若使人作樂 擊鼓吹角貝 簫笛琴箜篌 琵琶鐃銅鈸 如是眾妙音 盡持以供養 皆已成佛道
又菩薩處
胎經云。緊那羅住須彌山北。過小鐵圍有大黑山。亦在十寶山間。無有佛法日月星辰。由昔佈施之力。今居七寶宮殿壽命甚長。此王本人中有大長者興造佛塔。此緊那羅施一剎柱成辦寺廟。復以凈食施於工匠。壽盡作胸臆神。在兩山間。先在人中為大長者。居財無量。有一沙門乞食。婦擎飯施之。乃大瞋怒。云何乞人瞻視我婦。當令此人手腳斷壞。壽終以後受此醜形。八十四劫常無手足。諸天宴會。皆悉與乾闥婆分番。上下天欲奏樂。而其腋下汗流。便自上天。有一緊那羅。名頭婁磨。琴歌諸法實相以贊世尊。時須彌山及諸林樹。皆悉震動。迦葉在座不能自安。五百仙人心生狂醉。失其神足。
又大樹緊那羅王所問經云。爾時大樹緊那羅王。以己所彈琉璃之琴。閻浮檀金花葉莊嚴。善凈業報之所造作。在如來前善自調琴。及餘八萬四千伎樂。是大樹王。當彈此琴鼓眾樂時。其音普皆聞此三千大千世界。是琴音聲及妙歌聲。隱蔽欲界諸天音樂。所有諸山藥草叢林悉皆遍動。如人極醉前卻顛倒須彌破硪涌沒不定。一切凡聖唯除菩薩不退轉者。其餘一切。聞是琴聲及諸樂音。各不自安從坐起舞。一切聲聞放舍威儀誕貌逸樂。如小兒舞戲不能自持。爾時天冠菩薩。語是聲聞大迦葉等。汝諸大德。已離煩惱得八解脫。云何
今者各舍威儀。如彼小兒。舉身動舞。於時大德諸聲聞等答言。善男子。我於是中不得自在。如旋嵐大風吹諸樹木。彼無有力能自安持。非彼本心之所欲樂。爾時天冠菩薩語大迦葉。汝今觀是不退菩薩威德勢力。誰見如是。而當不發無上正真菩提道心。琴聲威力皆說法音。八千菩薩得無生忍。
頌曰。
玄亮吐清氣 神響徹幽聾 登臺發春詠 高興避希蹤 乘虛感靈覺 魚山振思童 摹寫天歌梵 冀布法音同 哀婉故不下 飄飏數仞中 比丘歌聲唄 人畜振心鐘 斯由暢玄句 即感雁游空 神朝發筌悟 豁爾自靈通◎
◎香燈部第六(此有四緣)述意緣華香緣然燈緣懸幡緣
述意緣第一
夫因事悟理。必藉相以導真。瞻仰聖容。賴華香以薦奉。是以寶華飖飏。含綺辨而像紅蓮。名香郁馥。若輕云而似碧霧。但日舒則夜卷。月生則陰滅。燈之破暗。猶慧之銷障。是以虔躬燈王。克成彌陀之尊。致力續明。遂受定光之號。茅照輕緣。近獲身色之暉。燭施微因。遠受天眼之報。況乃振此大智。開彼勝光者哉。是以育王臨終之日。總造八萬四千之燈。普照八萬四千之塔。兼復神幡飄舉。冀騰翥于大千。珠紫相映。吐輝煥于百億。慧風時動。清升之業有徴。微吹時
【現代漢語翻譯】 現代漢語譯本： 現在大家都放下威儀，像小孩子一樣，全身舞動。當時大德的各位聲聞弟子回答說：『善男子，我們在這裡不能自主，就像旋風大風吹動樹木，它們沒有力量能夠自己安穩，這不是它們本心的意願。』 這時，天冠菩薩對大迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀行著稱）說：『你現在看看這些不退轉菩薩的威德勢力，誰見到這樣的情景，而不發起無上正真菩提道心呢？』琴聲的威力都在宣說法音，八千位菩薩因此證得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的體悟）。
頌曰：
玄妙明亮吐露清凈之氣，神奇的聲響響徹幽暗和失聰之處。 登上高臺吟唱春天的歌詠，高雅的興致避開稀少的人跡。 憑藉虛空感應靈妙的覺悟，魚山梵唄（Yúshān Fànbài，中國佛教音樂的重要流派）振奮求道的童心。 摹寫天上的歌唱和梵音，希望傳播同樣的佛法之音。 哀婉動聽所以不輕易落下，飄揚在數仞（古代長度單位）的高空中。 比丘（bhikkhu，出家男眾）歌唱讚唄的聲音，使人和動物都振奮心中的覺鐘。 這都是由於宣暢玄妙的語句，就能感應到大雁在空中游動。 精神的朝向啓發了頓悟的法門，豁然開朗自然就靈妙通達。
香燈部第六（這裡有四個因緣）：陳述意義的因緣、供養鮮花的因緣、點燃燈火的因緣、懸掛幡幢的因緣。
陳述意義的因緣第一
通過事物來領悟真理，必須藉助外在的表象來引導真實。瞻仰佛菩薩的聖容，依靠鮮花和香來進獻供奉。因此，珍貴的鮮花輕柔飄揚，包含著綺麗的文采，象徵著紅蓮花。名貴的香氣濃郁芬芳，像輕柔的雲彩，又像碧綠的霧氣。但是太陽升起，夜晚就消退；月亮出現，陰暗就滅除。燈火破除黑暗，就像智慧消除障礙。因此，虔誠地供奉燈王，最終成就阿彌陀佛（Amitābha，西方極樂世界的教主）的尊位。努力不懈地延續光明，於是接受了定光佛（Dīpankara，過去佛之一）的稱號。用茅草點燃微弱的燈火，在不久的將來就能獲得身色光輝的果報。用蠟燭佈施微小的因緣，在遙遠的未來就能獲得天眼的果報。更何況是振奮廣大的智慧，開啟殊勝的光明呢？因此，阿育王（Aśoka，古印度孔雀王朝的國王，篤信佛教）臨終的時候，總共建造了八萬四千盞燈，普遍照亮八萬四千座佛塔，同時又讓神幡飄揚升起，希望飛騰于大千世界，珠光和紫色相互輝映，吐放出照亮百億世界的輝煌。智慧之風時常吹動，清凈昇華的功業有了徵兆，微風時常吹動。
【English Translation】 English version: Now, everyone sets aside their dignified demeanor, like little children, moving and dancing with their whole bodies. At that time, the virtuous Śrāvakas (direct disciples of the Buddha) replied, 'Good man, we are not in control of ourselves here, like a whirlwind blowing trees. They have no power to secure themselves; it is not what their hearts desire.' Then, Bodhisattva (an enlightened being) Tianguan (Celestial Crown) said to Mahākāśyapa (one of the ten great disciples of Śākyamuni Buddha, known for his ascetic practices), 'Now, look at the majestic power of these non-regressing Bodhisattvas. Who, upon seeing such a sight, would not aspire to the unsurpassed, true, and perfect Bodhi (enlightenment)?' The power of the zither's sound is all proclaiming the Dharma (Buddhist teachings), and eight thousand Bodhisattvas attain Anutpattika-dharma-ksanti (the acceptance that all dharmas are uncreated).
Verse:
Profound brightness emits pure energy, divine sounds resonate through darkness and deafness. Ascending the stage, singing praises of spring, noble joy avoids scarce traces. Riding the void, sensing spiritual awakening, Yúshān Fànbài (Chinese Buddhist music) invigorates the seeking mind of children. Imitating celestial songs and Brahma sounds, hoping to spread the same Dharma sounds. Melancholy and beautiful, so it does not easily fall, fluttering several 'rèn' (ancient unit of length) high. The sound of Bhikkhus (Buddhist monks) chanting, invigorates the heart bells of humans and animals. This is because proclaiming profound verses, immediately senses geese flying in the sky. Spiritual direction inspires sudden enlightenment, suddenly open and naturally spiritually connected.
Chapter Six of Incense and Lamps (This has four causes): Explaining the meaning, the cause of flowers and incense, the cause of lighting lamps, the cause of hanging banners.
The First Cause of Explaining the Meaning
To understand the principle through events, one must rely on appearances to guide to truth. To venerate the holy countenance, rely on flowers and incense to offer. Therefore, precious flowers flutter gently, containing beautiful patterns, symbolizing red lotuses. Precious incense is rich and fragrant, like soft clouds, resembling green mist. But when the sun rises, the night retreats; when the moon appears, darkness is extinguished. The lamp breaks through darkness, just as wisdom eliminates obstacles. Therefore, sincerely offering the lamp king, ultimately achieves the honored position of Amitābha (Buddha of Infinite Light). Diligently continuing the light, thus receives the title of Dīpankara (a past Buddha). Lighting a faint lamp with thatch, in the near future, one can obtain the reward of radiant body color. Giving a small cause with a candle, in the distant future, one can receive the reward of heavenly eyes. How much more so, to invigorate great wisdom, and open up supreme light? Therefore, when King Aśoka (an ancient Indian king of the Maurya Dynasty, a devout Buddhist) was nearing his end, he built a total of eighty-four thousand lamps, universally illuminating eighty-four thousand pagodas, and at the same time, he had divine banners fluttering, hoping to soar in the great thousand worlds, with pearls and purple reflecting each other, emitting brilliance that illuminates hundreds of millions of worlds. The wind of wisdom often moves, and there is evidence of the work of pure ascension, the breeze often blows.
來。輪王之報無盡也。
華香緣第二
如佛說華聚陀羅尼經云。佛言。若復有人于如來滅度之後。行於曠路見如來塔廟。於一華一燈。若一團泥用涂像前。以用供養。乃至能持一錢施於佛像。為補治故。若以一掬水用灑佛塔。除去不凈。以華香供養。舉足一步詣于塔寺。一稱南無佛。欲使是人墮三惡道百千萬劫。終無是處。
又正法念經云。若有眾生。持戒香涂佛塔。命終生香樂天。與諸天女常相娛樂。從天命終得受人身。生大富家。
又采華授決經云。時有羅閱國王。使十餘人常採好華以給王家。後宮貴人一日出城。采華遇佛。發心稽首為禮。心自念言。寧棄身命以華上佛。並散聖眾縱使見害不墮苦痛。便以華散佛及聖眾。卻自歸命一心重禮。佛知其念。甚慈愍之具為說法。諸采華人皆發道意。佛即授決。后當得佛。號曰妙華。時采華人還歸家中。與二親別。我今命盡為王見殺。父母愕然問何罪咎。具答所由。無華貢王必見危命。故辭別耳。二親聞之益以愁戚。發篋視之滿中好華。香徹四面。父母告曰。可以進王。時王大瞋何見不來。將人反縛。罪當棄市。采人見王面色不變。王怪問之。汝等罪過命在當殺。何故不懼。即白王曰。人生有死物成有敗。每以罪法不惜身命。朝來采華值佛供上
【現代漢語翻譯】 現代漢語譯本： 來。輪王（cakravarti-rāja，擁有轉輪寶的統治者）的福報是無盡的。
華香緣第二
如佛說華聚陀羅尼經云。佛言：『若復有人于如來滅度之後，行於曠路見如來塔廟，於一華一燈，若一團泥用涂像前，以用供養，乃至能持一錢施於佛像，為補治故，若以一掬水用灑佛塔，除去不凈，以華香供養，舉足一步詣于塔寺，一稱南無佛（namo buddhaya，皈依佛陀），欲使是人墮三惡道百千萬劫，終無是處。』
又正法念經云：『若有眾生，持戒香涂佛塔，命終生香樂天，與諸天女常相娛樂，從天命終得受人身，生大富家。』
又采華授決經云：『時有羅閱國王（Rājagṛha，王舍城），使十餘人常採好華以給王家。後宮貴人一日出城，采華遇佛，發心稽首為禮。心自念言：寧棄身命以華上佛，並散聖眾縱使見害不墮苦痛。便以華散佛及聖眾，卻自歸命一心重禮。佛知其念，甚慈愍之具為說法。諸采華人皆發道意。佛即授決。后當得佛。號曰妙華。時采華人還歸家中。與二親別。我今命盡為王見殺。父母愕然問何罪咎。具答所由。無華貢王必見危命。故辭別耳。二親聞之益以愁戚。發篋視之滿中好華。香徹四面。父母告曰：可以進王。時王大瞋何見不來。將人反縛。罪當棄市。采人見王面色不變。王怪問之。汝等罪過命在當殺。何故不懼。即白王曰：人生有死物成有敗。每以罪法不惜身命。朝來采華值佛供上』
【English Translation】 English version: Come. The reward of a Cakravarti-rāja (wheel-turning king) is inexhaustible.
Chapter Two: The Karmic Affinity of Flowers and Incense
As the Flower Cluster Dharani Sutra spoken by the Buddha says: 'The Buddha said, If there is someone who, after the Tathagata's (如來，one who has thus come) passing away, travels on a desolate road and sees a Tathagata's stupa (塔，pagoda) or temple, and uses a flower, a lamp, or even a lump of mud to paint before the image as an offering, or even donates a single coin to the Buddha image for repairs, or uses a handful of water to sprinkle on the Buddha's stupa to remove impurities, and makes offerings with flowers and incense, takes a single step towards the stupa or temple, and utters 'Namo Buddhaya (南無佛，Homage to the Buddha)' once, to cause this person to fall into the three evil realms for hundreds of thousands of kalpas (劫，eons), there is ultimately no such possibility.'
Also, the Sutra of Right Mindfulness says: 'If there are sentient beings who use the incense of precepts to paint a Buddha's stupa, upon death they will be born in the Heaven of Fragrant Bliss, constantly enjoying themselves with heavenly maidens. After their lifespan in heaven ends, they will be reborn as humans in wealthy families.'
Also, the Sutra of Bestowing Predictions on Flower Gatherers says: 'At that time, there was a king of Rajagṛha (羅閱國，王舍城) who sent more than ten people to regularly gather beautiful flowers to supply the royal family. One day, a noblewoman from the harem went out of the city to gather flowers and encountered the Buddha. She resolved to bow her head in reverence. She thought to herself, 'I would rather give up my life to offer flowers to the Buddha and scatter them among the holy assembly, even if I am harmed, I will not fall into suffering.' Then she scattered the flowers on the Buddha and the holy assembly, and turned to take refuge, reverently bowing with all her heart. The Buddha knew her thoughts and, with great compassion, expounded the Dharma for her. All the flower gatherers developed the intention for enlightenment. The Buddha then bestowed predictions on them, saying that they would attain Buddhahood in the future, named Wonderful Flower. At that time, the flower gatherers returned home to bid farewell to their parents. 'My life is about to end, as I will be killed by the king.' The parents were astonished and asked what crime they had committed. They explained the reason in detail: 'Without flowers to offer the king, we will surely face mortal danger. Therefore, we are saying goodbye.' The parents became even more sorrowful upon hearing this. They opened a chest and saw it was full of beautiful flowers, the fragrance permeating all directions. The parents said, 'You can present these to the king.' At that time, the king was furious, asking why they had not come. He had the people bound and declared that their crime deserved execution in the marketplace. The flower gatherers saw that the king's expression did not change. The king was surprised and asked them, 'You have committed a crime and your lives are about to be taken. Why are you not afraid?' They immediately said to the king, 'Life has death, and things that are formed will decay. We have never cherished our lives because of the laws of sin. This morning, while gathering flowers, we encountered the Buddha and offered them to him.'
。以知違令罪當合死。寧以有德而死。不以無德而存。還視華篋續滿如故。皆是如來恩仁所覆。王甚怪之心不信然。故詣佛所問佛是意。佛言。實然。此人至心欲度十方。不惜身命。故取眾華以散佛上。意無想報以得受決。將來成佛。號曰妙華。王大歡喜。解縛悔過自責愚意。不及菩薩唯原其罪。佛言。善哉。能自改者與無過同。
又百緣經云。佛在舍衛國祇樹給孤獨園。爾時世尊將諸比丘。著衣持缽將詣乞食。至一巷中。有一婦女。抱一小兒。在巷坐地。時彼小兒。逢見世尊心懷歡喜。從母索華。母即與買。小兒得已。持詣佛所散於佛上。于虛空中變成華蓋。隨佛行住。小兒見已甚大歡喜。發大誓願。以此供養善根功德。使我來世得成正覺。過度眾生如佛無異。爾時世尊。見此小兒發是愿已。佛即微笑。從其面門出五色光。繞佛三匝還從頂入。爾時阿難前白佛言。如來尊重不妄有笑。以何因緣今者微笑。唯愿世尊。敷演解說。佛告阿難。汝今見此小兒以華散我。于未來世不墮惡趣。天上人中常受快樂。過十三阿僧祇。成辟支佛。號曰華盛。廣度眾生不可限量。是故笑耳。爾時諸比丘。聞佛所說歡喜奉行。
又百緣經云。佛在舍衛國祇樹給孤獨園。時彼城中豪富長者。皆共聚集。詣泉水上作倡伎樂。而自
【現代漢語翻譯】 現代漢語譯本：知道違反命令罪該處死，寧願因為有德而死，也不願無德而茍活。再看那華麗的箱子，裡面的花仍然滿滿的，這都是如來的恩德所庇護。國王非常奇怪，不相信這是真的，所以去佛陀那裡詢問其中的緣由。佛陀說：『確實如此。這個人真心想要普度十方眾生，不惜犧牲自己的生命，所以取眾花來散在佛的身上，心中沒有求回報的想法，只希望得到佛的授記，將來成佛，佛號為妙華。』國王非常歡喜，解開束縛，懺悔自己的愚蠢，自責自己的見識不如菩薩，只希望菩薩原諒他的罪過。佛陀說：『很好，能夠自己改正錯誤，就和沒有犯錯一樣。』
又《百緣經》中說，佛陀在舍衛國祇樹給孤獨園。當時，世尊帶領眾比丘，穿著袈裟，拿著缽，前去乞食。走到一條巷子里，有一位婦女抱著一個小孩子，坐在巷子里的地上。當時，那個小孩子，見到世尊，心懷歡喜，向母親要花。母親就給他買了花。小孩子得到花后，拿著花到佛陀那裡，散在佛的身上。這些花在空中變成華蓋，跟隨佛陀行走和停留。小孩子看到后，非常歡喜，發下大誓願：『用這供養的善根功德，使我來世能夠成正覺，普度眾生像佛陀一樣沒有差別。』當時，世尊見到這個小孩子發下這個誓願后，佛陀就微笑。從他的面門放出五色光，繞佛三圈，又從頭頂進入。當時，阿難（Ananda，佛陀的十大弟子之一）上前稟告佛陀說：『如來（Tathagata，佛陀的稱號之一）您非常尊重，不會無緣無故地微笑。因為什麼因緣今天微笑呢？希望世尊詳細地解說。』佛陀告訴阿難：『你現在看到這個小孩子用花散在我身上，他在未來世不會墮入惡道，在天上和人間常常享受快樂。經過十三阿僧祇（asamkhya，極大的數字單位）劫后，會成為辟支佛（Pratyekabuddha，緣覺），佛號為華盛，廣泛地度化眾生不可計數。』所以才微笑啊。當時，眾比丘，聽到佛陀所說，歡喜地信受奉行。
又《百緣經》中說，佛陀在舍衛國祇樹給孤獨園。當時，城中豪富的長者，都聚集在一起，到泉水邊作歌舞伎樂，自己娛樂。
【English Translation】 English version: Knowing that violating the order deserves death, he would rather die with virtue than live without it. Looking again at the ornate casket, it was still full of flowers, all covered by the grace of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha). The king was very surprised and did not believe it, so he went to the Buddha to ask about the reason. The Buddha said, 'It is indeed so. This person sincerely desires to deliver all beings in the ten directions, not sparing his own life, so he took the flowers to scatter on the Buddha, with no thought of reward in his mind, only hoping to receive the Buddha's prediction that he will become a Buddha in the future, with the name Wonderful Flower (Miaohua).' The king was very happy, untied the bonds, repented of his foolishness, and blamed himself for not being as wise as a Bodhisattva (Bodhisattva, an enlightened being), only hoping that the Bodhisattva would forgive his sins. The Buddha said, 'Very good, being able to correct oneself is the same as not having made a mistake.'
Also, the Hundred Fated Events Sutra says that the Buddha was in the Jeta Grove Anathapindika's Park in Shravasti (Sravasti, an ancient city in India). At that time, the World Honored One (another epithet of the Buddha) led the Bhikkhus (Bhikkhus, Buddhist monks), wearing robes and carrying bowls, to beg for food. Arriving in an alley, there was a woman holding a small child, sitting on the ground in the alley. At that time, that small child, seeing the World Honored One, was filled with joy, and asked his mother for flowers. The mother then bought him flowers. After the small child got the flowers, he took them to the Buddha and scattered them on the Buddha. These flowers transformed into a floral canopy in the air, following the Buddha's walking and staying. The small child, seeing this, was very happy, and made a great vow: 'May this offering of good roots and merit enable me to attain perfect enlightenment in the future, and deliver sentient beings like the Buddha without difference.' At that time, the World Honored One, seeing this small child making this vow, the Buddha smiled. From his face emitted five-colored light, circling the Buddha three times, and then entering from the top of his head. At that time, Ananda (Ananda, one of the ten great disciples of the Buddha) stepped forward and reported to the Buddha, saying, 'The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) is very respectful and does not smile without reason. For what reason are you smiling today? May the World Honored One explain in detail.' The Buddha told Ananda, 'You now see this small child scattering flowers on me, in the future he will not fall into evil realms, and will often enjoy happiness in the heavens and among humans. After thirteen asamkhyas (asamkhya, an extremely large number) of kalpas (kalpa, an aeon), he will become a Pratyekabuddha (Pratyekabuddha, a solitary Buddha), with the name Flower Flourishing (Hua Sheng), widely delivering countless sentient beings.' That is why I am smiling. At that time, all the Bhikkhus, hearing what the Buddha said, joyfully accepted and practiced it.
Also, the Hundred Fated Events Sutra says that the Buddha was in the Jeta Grove Anathapindika's Park in Shravasti (Sravasti, an ancient city in India). At that time, the wealthy elders in the city all gathered together, and went to the spring to make music and dance, entertaining themselves.
娛樂。為波羅奈國作花會。時彼會中遣於一人。詣林采波羅奈花作鬘。時採花人送來會所。路見世尊相好光明普曜如百千日。心懷歡喜前禮佛足。以所採花散佛而去。還覆上樹採花。枝折墮死。命終生忉利天。端正殊妙。以波羅奈花而作宮殿。帝釋問曰。汝於何處造修福業。而來生此。以本因緣具報帝釋。爾時帝釋以偈贊曰。
身如人金色 照曜極鮮明 容顏貌端正 諸天中最勝
爾時天子即說偈答帝釋曰。
我蒙佛恩德 散以波羅花 由是善因緣 今得是果報
爾時天子即共帝釋。來詣佛所。佛為說法。心開意解。破二十億邪見業障。得須陀洹果。心懷欣慶。即于佛前說偈贊佛。
巍巍大世尊 最上無有比 父母及師長 功德無有及 干竭四大海 超越白骨山 閉塞三惡道 能開三善門
又雜寶藏經云。爾時天女說偈曰。
我昔以花鬘 奉迦葉佛塔 今生於天上 獲是勝功德 生在於天中 報得金色身
又薩婆多論云。若四方僧地不得作塔。為佛法自為種殖。若僧和合者得。不和合者不得作之。若僧地有種種華。應凈人取。次第與僧隨意供養。不得私取自供養三寶。若華多僧取不盡。若僧和合聽隨意取之。若僧坊內不得起塔作像。
【現代漢語翻譯】 現代漢語譯本： 在波羅奈國舉行花會時，會中派一人去樹林採摘波羅奈花製作花鬘。採花人在送花去會場的路上，看見世尊的相好光明普照，如同百千個太陽。他心懷歡喜，上前禮拜佛足，並將所採的花散在佛身上后離去，又回到樹上採花。結果樹枝折斷，他墮地而死，命終後生到忉利天（Trayastrimsa，三十三天）。他的容貌端正殊妙，並且用波羅奈花建造了宮殿。帝釋（Indra，天帝）問道：『你從何處修得如此福業，而能生於此地？』他便將前因後果如實稟告帝釋。當時，帝釋以偈頌讚嘆道： 『身如人金色，照耀極鮮明，容顏貌端正，諸天中最勝。』 當時，天子也以偈頌回答帝釋說： 『我蒙佛恩德，散以波羅花，由是善因緣，今得是果報。』 當時，天子便與帝釋一同來到佛陀處。佛陀為他們說法，他們心開意解，破除了二十億的邪見業障，證得了須陀洹果（Srotapanna，入流果）。他們心懷欣喜，便在佛前說偈贊佛： 『巍巍大世尊，最上無有比，父母及師長，功德無有及，干竭四大海，超越白骨山，閉塞三惡道，能開三善門。』 《雜寶藏經》中記載，當時有天女說偈道： 『我昔以花鬘，奉迦葉佛塔，今生於天上，獲是勝功德，生在於天中，報得金色身。』 《薩婆多論》中記載，如果四方僧眾的土地不適合建造佛塔，可以爲了佛法而自行種植。如果僧眾和合一致，就可以建造佛塔，如果不和合，就不能建造。如果僧眾的土地上有各種花卉，應該由凈人採摘，然後依次分給僧眾隨意供養，不得私自採摘供養三寶。如果花很多，僧眾取用不完，如果僧眾和合一致，可以允許隨意取用。在僧房內不得建造佛塔或佛像。
【English Translation】 English version: During a flower festival in the kingdom of Varanasi (波羅奈國), one person was sent to the forest to gather Varanasi flowers to make garlands. On the way to the festival, the flower gatherer saw the World Honored One (世尊) with his radiant and auspicious marks shining like a hundred thousand suns. Filled with joy, he prostrated at the Buddha's feet and scattered the gathered flowers upon him before leaving to return to the tree to gather more flowers. As he did so, the branch broke, and he fell to his death. He was reborn in the Trayastrimsa Heaven (忉利天), with an exceptionally beautiful and dignified appearance. He had a palace made of Varanasi flowers. Indra (帝釋), the lord of the gods, asked him, 'From where did you cultivate such meritorious deeds to be reborn here?' He then recounted the causes and conditions to Indra. At that time, Indra praised him with a verse: 'Your body is like gold, shining with extreme brilliance, your countenance is dignified and beautiful, the most excellent among all the gods.' Then, the Deva (天子) replied to Indra with a verse: 'I received the Buddha's grace, scattering Varanasi flowers upon him, due to this virtuous cause, I now receive this reward.' Then, the Deva together with Indra came to the Buddha. The Buddha preached the Dharma to them, and their minds were opened and enlightened. They broke through twenty billion evil views and karmic obstacles and attained the Srotapanna fruit (須陀洹果). Filled with joy, they praised the Buddha with a verse before him: 'The majestic and great World Honored One, is supreme and without compare, the kindness of parents and teachers, cannot be matched in merit, he can dry up the four great oceans, transcend the mountain of white bones, block the three evil paths, and open the three good doors.' Furthermore, the Miscellaneous Treasure Sutra (雜寶藏經) states that at that time, a heavenly maiden said in verse: 'In the past, I offered flower garlands to the stupa of Kashyapa Buddha (迦葉佛塔), now I am born in the heavens, obtaining this excellent merit, born in the heavens, rewarded with a golden body.' Furthermore, the Sarvastivada Vinaya (薩婆多論) states that if the land of the Sangha (僧) in the four directions is not suitable for building a stupa, one may cultivate it for the sake of the Dharma. If the Sangha is in harmony, it may be built; if not, it may not be built. If there are various flowers on the land of the Sangha, they should be picked by a clean person and offered to the Sangha in order for them to make offerings as they wish. One should not privately pick them to offer to the Three Jewels. If there are many flowers and the Sangha cannot use them all, if the Sangha is in harmony, it is permissible to take them as one wishes. Within the Sangha's monastery, one should not build stupas or make images.
以近人臭穢不清凈故。若重閣舍。若經像在下重。不得在上住。若塔地華不得供養僧法。正應供養佛。此華亦得賣取錢。以供養塔用。若屬塔水。以供養塔用。設用有殘。若致功力是塔人者。應賣此水以錢屬塔。不得余用。用則計錢犯罪若塔內無人。設水功力一由僧人。殘水多少。善好籌量用之。
又文殊問經云。爾時文殊師利白佛言。世尊。諸供養余華用治眾病。其法雲何。佛告文殊。華各別咒一百八遍。
誦佛華咒曰。
南無佛闥寫冶莎呵
般若波羅蜜華咒曰。
那末柯盧履(民旨反)般若波羅蜜多裔莎呵
佛足華咒。
那莫波陀制點耽鹽莎呵
菩提樹華咒曰。
南無菩提過力龕嵐莎訶
轉法輪處華咒曰。
南無達摩斫柯羅夜莎呵
塔華咒曰。
那莫輸跋邪莎呵
菩薩華咒曰。
南無菩提薩埵野莎呵
眾僧華咒曰。
那莫僧伽野莎呵
佛像華咒曰。
那莫波羅底邪莎呵
佛告文殊師利。用此華者。若四眾能信修行。應當早起清凈澡浴漱口。唸佛功德恭敬此華。不以足蹈及跨華上。如法執取安置凈器。若人患寒熱額痛。皆以冷水摩華。以用涂身。若吐痢出血。或腹內煩疼。以漿飲摩
【現代漢語翻譯】 現代漢語譯本： 因為靠近人的地方有臭穢不乾淨的東西，如果有多層樓閣，或者經書佛像在下層，就不能住在上層。如果是佛塔的地基，鮮花不能用來供養僧人和佛法，應該只用來供養佛。這些花也可以賣掉換錢，用來供養佛塔。如果是屬於佛塔的水，就用來供養佛塔。如果使用后還有剩餘，如果出力維護佛塔的人是管理佛塔的人，就應該把這些水賣掉，把錢歸於佛塔，不能挪作他用。如果挪作他用，就要按金額計算罪過。如果佛塔內沒有人管理，假設水和勞力都由僧人提供，剩餘的水無論多少，都要好好計劃使用。 《文殊問經》又說，當時文殊師利（Manjusri，智慧的象徵）菩薩對佛說：『世尊，用供養剩下的鮮花來治療各種疾病，方法是怎樣的？』佛告訴文殊：『每種花都要分別唸咒一百零八遍。』 誦佛華咒： 南無佛闥寫冶莎呵（Namo Buddhataya Svaha） 般若波羅蜜華咒： 那末柯盧履（民旨反）般若波羅蜜多裔莎呵（Nama Kaluri Prajnaparamitaye Svaha） 佛足華咒： 那莫波陀制點耽鹽莎呵（Namo Padacintitamyam Svaha） 菩提樹華咒： 南無菩提過力龕嵐莎訶（Namo Bodhivarikam Svaha） 轉法輪處華咒： 南無達摩斫柯羅夜莎呵（Namo Dharmacakraya Svaha） 塔華咒： 那莫輸跋邪莎呵（Namo Subhaya Svaha） 菩薩華咒： 南無菩提薩埵野莎呵（Namo Bodhisattvaya Svaha） 眾僧華咒： 那莫僧伽野莎呵（Namo Samghaya Svaha） 佛像華咒： 那莫波羅底邪莎呵（Namo Pratityaya Svaha） 佛告訴文殊師利（Manjusri）：『使用這些花的人，如果四眾弟子能夠相信並修行，應當早起，清潔身體，洗漱漱口，唸誦佛的功德，恭敬這些花。不要用腳踩踏或跨越花朵，如法地拿取，安置在乾淨的器皿中。如果有人患有寒熱病或額頭疼痛，都可以用冷水沾濕花朵，用來摩擦身體。如果嘔吐、痢疾出血，或者腹內煩疼，可以用米湯沾濕花朵摩擦。』
【English Translation】 English version: Because of the uncleanliness and foulness near people, if there are multi-storied pavilions, or if scriptures and Buddha images are on the lower floor, one should not reside on the upper floor. If it is the ground of a stupa (塔, pagoda), flowers should not be used to make offerings to monks and the Dharma (法, Buddhist teachings); they should only be used to make offerings to the Buddha. These flowers can also be sold for money to be used for the maintenance of the stupa. If it is water belonging to the stupa, it should be used for the maintenance of the stupa. If there is any remaining after use, and if the person who contributes labor to the stupa is the one who manages the stupa, they should sell this water and allocate the money to the stupa, and it must not be used for other purposes. If it is used for other purposes, the offense will be calculated according to the amount of money. If there is no one managing the stupa, and if the water and labor are provided by the monks, the remaining water, no matter how much, should be carefully planned and used. Furthermore, the Manjusri Questioning Sutra (文殊問經) says: 'At that time, Manjusri (文殊師利, symbol of wisdom) Bodhisattva said to the Buddha: 'World Honored One, what is the method for using the remaining flowers from offerings to treat various illnesses?' The Buddha told Manjusri: 'Each flower should be chanted with a mantra one hundred and eight times separately.' The Buddha Flower Mantra: Namo Buddhataya Svaha (南無佛闥寫冶莎呵) The Prajnaparamita (般若波羅蜜, Perfection of Wisdom) Flower Mantra: Nama Kaluri Prajnaparamitaye Svaha (那末柯盧履般若波羅蜜多裔莎呵) The Buddha Foot Flower Mantra: Namo Padacintitamyam Svaha (那莫波陀制點耽鹽莎呵) The Bodhi Tree (菩提樹, the tree under which Buddha attained enlightenment) Flower Mantra: Namo Bodhivarikam Svaha (南無菩提過力龕嵐莎訶) The Flower Mantra for the Place of Turning the Wheel of Dharma (轉法輪處, place where Buddha first taught): Namo Dharmacakraya Svaha (南無達摩斫柯羅夜莎呵) The Stupa (塔, pagoda) Flower Mantra: Namo Subhaya Svaha (那莫輸跋邪莎呵) The Bodhisattva (菩薩, enlightened being) Flower Mantra: Namo Bodhisattvaya Svaha (南無菩提薩埵野莎呵) The Sangha (眾僧, monastic community) Flower Mantra: Namo Samghaya Svaha (那莫僧伽野莎呵) The Buddha Image Flower Mantra: Namo Pratityaya Svaha (那莫波羅底邪莎呵) The Buddha told Manjusri (文殊師利): 'Those who use these flowers, if the fourfold assembly (四眾, monks, nuns, laymen, and laywomen) can believe and practice, should rise early, cleanse their bodies, wash their mouths, recite the merits of the Buddha, and respect these flowers. Do not step on or straddle the flowers, take them lawfully, and place them in clean vessels. If someone suffers from fever and chills or a headache, they can moisten the flowers with cold water and use them to rub the body. If there is vomiting, dysentery with bleeding, or abdominal pain, use rice water to moisten the flowers and rub the body.'
華。當服此華飲。若口有瘡。以暖水摩華。含此華汁。若天雨不止。于空閑處以火燒華。令雨即止。若天亢旱。在空閑處以華置水中。復咒冷水更灑華上。天即降雨。若牛馬等本性不調。以華飴之即便調伏。若諸果樹華實不茂。以冷水牛糞。摩取華汁以灌其根。不得踐溺。華實即多。若田中多水苗稼損減。持華為末以散田中。即得滋長。若國中疾病。以冷水摩華涂蠡鼓等。吹擊出聲。聞者即愈。若敵國怨賊欲來侵損。以水摩華在於彼處。用灑散之。即得退散。若於高山有盤石處。眾多比丘。于石上摩華既竟相與禮拜。久后石上自生珍寶(簡要略述余廣依經)。
佛告文殊。一一誦滿一百八遍。此咒章句汝于處處當說。如佛華法余華亦爾。又華嚴經云。昔人中有香名大象藏。因龍斗生。若燒一丸興大光明。網云覆上。味如甘露。七日七夜降香水雨。若著身者身則金色。若著衣服宮殿樓閣。亦悉金色。若有眾生得聞此香。七日七夜歡喜悅樂。滅一切病。無有橫抂。遠離恐怖危害之心。專向大慈。普念眾生。我知彼已而為說法。令無量眾生得不退轉。又牛頭栴檀香。從離垢山生。若以涂身火不能燒。
又百緣經云。昔佛在世時。迦毗羅衛城中。有一長者。其家巨富財寶無量。不可稱計。生一男兒。容貌端正世所
【現代漢語翻譯】 現代漢語譯本：華（花）。當服用此花的花汁。如果口中有瘡，用溫水摩擦花，含此花的汁液。如果天一直下雨，在空曠的地方用火燒花，雨就會停止。如果天氣大旱，在空曠的地方把花放在水中，再念咒語加持冷水，灑在花上，天就會下雨。如果牛馬等牲畜本性不馴順，用花餵它們，就會變得馴服。如果各種果樹的花和果實不茂盛，用冷水和牛糞混合，摩擦提取花的汁液，用來澆灌樹根，不要踐踏或弄髒，花和果實就會增多。如果田里水太多，秧苗受損，把花磨成粉末，撒在田里，秧苗就會生長茂盛。如果國家發生疾病，用冷水摩擦花，塗在蠡鼓（一種樂器）等樂器上，吹擊發出聲音，聽到的人就會痊癒。如果敵國或叛賊想要來侵犯，用水摩擦花，在他們要來的地方灑散，他們就會退散。如果在高山上有盤石的地方，眾多比丘在石頭上摩擦花，完畢后互相禮拜，很久以後石頭上會自然生長出珍寶（簡要敘述，其餘詳細內容依照經文）。 佛告訴文殊（菩薩名）：每一句咒語念滿一百零八遍。這些咒語的章句，你應當在各處宣說。如同佛華的用法，其他的花也是一樣。又《華嚴經》說，過去人中有一種香，名叫大象藏（香名），因為龍爭鬥而產生。如果燒一丸這種香，會發出巨大的光明，像網一樣覆蓋上方，味道像甘露。七天七夜會降下香水雨。如果塗在身上，身體就會變成金色。如果塗在衣服、宮殿、樓閣上，也都會變成金色。如果有眾生聞到這種香，七天七夜都會歡喜快樂，消除一切疾病，沒有意外的災禍，遠離恐怖和危害之心，專心向往大慈，普遍關懷眾生。我知道他們的情況后，就為他們說法，使無量眾生得到不退轉。 又牛頭栴檀香（香名），從離垢山（山名）生長出來。如果用來塗抹身體，火不能燒。 又《百緣經》說，過去佛在世的時候，迦毗羅衛城（地名）中，有一位長者，他家非常富有，財寶無數，無法計算。生了一個男孩，容貌端正，世人所喜愛。
【English Translation】 English version: Hua (flower). One should take the juice of this flower. If there are sores in the mouth, rub the flower with warm water and hold the juice of this flower in the mouth. If it rains continuously, burn the flower in an open space, and the rain will stop. If there is a severe drought, place the flower in water in an open space, then chant mantras over cold water and sprinkle it on the flower, and it will rain. If oxen, horses, or other livestock are naturally unruly, feed them the flower, and they will become docile. If the flowers and fruits of various fruit trees are not flourishing, mix cold water and cow dung, rub and extract the juice of the flower, and use it to irrigate the roots, being careful not to trample or defile it, and the flowers and fruits will increase. If there is too much water in the fields and the seedlings are damaged, grind the flower into powder and scatter it in the fields, and they will grow vigorously. If there is disease in the country, rub the flower with cold water and apply it to musical instruments such as the 'leegu' (a type of drum), and strike them to produce sound, and those who hear it will be healed. If enemy countries or rebellious bandits intend to invade, rub the flower with water and sprinkle it in the place where they intend to come, and they will retreat. If there is a flat rock on a high mountain where many Bhikkhus (monks) rub the flower on the stone, and after finishing, they bow to each other, after a long time, precious jewels will naturally grow on the stone (briefly stated, the remaining details follow the sutra). The Buddha told Manjushri (a Bodhisattva): Recite each mantra one hundred and eight times. You should proclaim these verses of the mantras everywhere. Just like the usage of the Buddha Flower, so are other flowers. Furthermore, the Avatamsaka Sutra says that in the past, among humans, there was a fragrance called Great Elephant Treasury (name of a fragrance), which arose from the fighting of dragons. If one burns a pill of this fragrance, it will emit great light, covering above like a net, and its taste is like nectar. For seven days and seven nights, fragrant rain will fall. If it is applied to the body, the body will become golden. If it is applied to clothes, palaces, and pavilions, they will also become golden. If sentient beings smell this fragrance, they will be joyful and happy for seven days and seven nights, eliminating all diseases, without unexpected disasters, and far from fear and harm, wholeheartedly aspiring to great compassion, universally caring for sentient beings. Knowing their situation, I then preach the Dharma for them, enabling countless sentient beings to attain non-retrogression. Also, the Ox-Head Sandalwood fragrance (name of a fragrance) grows from the Immaculate Mountain (name of a mountain). If it is used to anoint the body, fire cannot burn it. Furthermore, the Hundred Karma Sutra says that in the past, when the Buddha was in the world, in the city of Kapilavastu (name of a place), there was a wealthy elder whose family was immensely rich, with countless treasures beyond measure. He had a son who was handsome and beloved by the world.
希有。身諸毛孔出栴檀香。從其口出優缽華香。父母見已歡喜無量。因為立字名栴檀香。年漸長大求佛出家。得阿羅漢果。比丘見已而白佛言。此栴檀香宿殖何福。生於豪族身口出香。又值世尊出家得道。佛告比丘。乃往過去九十一劫。毗婆尸佛入涅槃后。時有王名槃頭末帝。收其舍利造四寶塔。高一由旬。而供養之。時有長者入佛塔中。見地破落和泥塗治。以栴檀香坌散其上。發願而去。緣是功德從是以來。九十一劫不墮惡道。天上人中身口常香受福快樂。乃至今者。遭值於我出家得道。
又大莊嚴論云。佛言。我昔曾聞。迦葉佛時有一法師。為眾說法。于大眾中贊迦葉佛。以是緣故命終生天。於人天中常受快樂。于釋迦文佛般涅槃后百年阿輸迦王時。為大法師得阿羅漢。常有妙香從其口出。時彼法師。去王不遠為眾說法。口中香氣達于王所。王聞香氣心生疑惑。作是思惟。彼比丘者。為和妙香含于口耶。香氣乃爾。作是念已語比丘言。開口漱口。猶有香氣。比丘白王。何故語我張口漱口。時王答言。我聞香氣心生疑故。使張口及以漱口香氣逾盛唯有此香口比丘。余無有香。王語比丘。愿為我說。比丘微笑。即說偈言。
天地自在者 今當爲汝說 此非沉水香 復非華葉莖 栴檀等諸香 和合
【現代漢語翻譯】 現代漢語譯本 稀有啊！他的身體的每個毛孔都散發出栴檀香（一種名貴的香木），口中散發出優缽華香（一種蓮花）。他的父母看到后，無比歡喜，因此給他取名為栴檀香。年齡漸長后，他向佛陀請求出家，最終證得了阿羅漢果（佛教修行的一種果位）。 比丘（出家修行的男子）們見到后，向佛陀稟告說：『這位栴檀香過去種下了什麼福德，出生在豪門貴族，身口都散發香氣，又能遇到世尊出家得道？』 佛陀告訴比丘們：『在過去九十一劫（極長的時間單位）之前，毗婆尸佛（過去七佛之一）入涅槃（佛教指解脫生死輪迴）后，當時有一位國王名叫槃頭末帝，收集了毗婆尸佛的舍利（佛教高僧火化后的遺物），建造了一座四寶塔，高一由旬（古代長度單位），來供養這些舍利。當時有一位長者（富人）進入佛塔中，看到地面破損，就用泥土塗抹修補，並把栴檀香粉撒在上面，然後發願離去。因為這個功德，從那時以來，九十一劫都沒有墮入惡道（地獄、餓鬼、畜生），在天上和人間，身口常常散發香氣，享受福報和快樂，直到今天，還能遇到我出家得道。』 《大莊嚴論》中說，佛陀說：『我過去曾經聽聞，迦葉佛（過去七佛之一）時期，有一位法師（講經說法的人）為大眾說法，在大眾中讚美迦葉佛。因為這個因緣，他命終后升到天上，在人天之中常常享受快樂。在釋迦牟尼佛（現在佛）般涅槃后一百年，阿輸迦王（印度孔雀王朝的國王，篤信佛教）時期，他成為一位大法師，證得了阿羅漢果。他的口中常常散發出美妙的香氣。當時那位法師離國王不遠，正在為大眾說法，口中的香氣傳到了國王那裡。國王聞到香氣，心中產生疑惑，心想：『那位比丘，是不是口中含著什麼香料，香氣才會這麼濃郁？』 想到這裡，國王對比丘說：『請張開嘴漱漱口。』即使漱口后，仍然有香氣。比丘問國王：『為什麼讓我張開嘴漱口？』國王回答說：『我聞到香氣，心中產生疑惑。』讓比丘張開嘴漱口后，香氣反而更加濃郁。只有這位比丘的口中有這種香氣，其他地方都沒有。國王對比丘說：『希望你能告訴我原因。』比丘微微一笑，就說了以下偈語： 『天地自在者，現在我將為你說明，這香氣不是沉香（一種名貴的香木），也不是花葉莖，更不是栴檀等各種香料混合而成。』
【English Translation】 English version It's rare! From every pore of his body emanated the fragrance of sandalwood (a precious fragrant wood), and from his mouth came the fragrance of Utpala flowers (a type of lotus). His parents, seeing this, were immensely delighted, and therefore named him Chandana Gandha (Sandalwood Fragrance). As he grew older, he sought ordination from the Buddha and eventually attained the Arhatship (a state of enlightenment in Buddhism). The Bhikkhus (ordained monks), upon seeing this, reported to the Buddha, 'What merits did this Chandana Gandha cultivate in the past that he was born into a noble family, his body and mouth emit fragrance, and he was able to encounter the World Honored One and attain enlightenment?' The Buddha told the Bhikkhus, 'In the past, ninety-one kalpas (extremely long units of time) ago, after Vipashyi Buddha (one of the past seven Buddhas) entered Nirvana (liberation from the cycle of birth and death in Buddhism), there was a king named Pandumatī who collected the relics (cremated remains of highly realized Buddhist practitioners) of Vipashyi Buddha and built a four-jeweled stupa (a mound-like structure containing relics) one yojana (an ancient unit of distance) high to venerate them. At that time, there was a wealthy man who entered the stupa and saw that the ground was broken, so he plastered it with mud and scattered sandalwood powder on it, then made a vow and departed. Because of this merit, since then, for ninety-one kalpas, he has not fallen into the evil realms (hell, hungry ghosts, animals), and in the heavens and among humans, his body and mouth have always emitted fragrance, enjoying blessings and happiness, until today, he has been able to encounter me and attain enlightenment.' The Mahavyutpatti states, the Buddha said, 'I once heard that during the time of Kashyapa Buddha (one of the past seven Buddhas), there was a Dharma teacher (one who teaches the Dharma) who taught the Dharma to the masses and praised Kashyapa Buddha in the assembly. Because of this cause, he was reborn in the heavens after death, and he constantly enjoyed happiness among humans and gods. One hundred years after Shakyamuni Buddha (the present Buddha) entered Parinirvana (final nirvana), during the time of King Ashoka (an Indian emperor of the Maurya Dynasty, a devout Buddhist), he became a great Dharma teacher and attained Arhatship. A wonderful fragrance constantly emanated from his mouth. At that time, that Dharma teacher was not far from the king, teaching the Dharma to the masses, and the fragrance from his mouth reached the king. The king smelled the fragrance and became suspicious, thinking, 'Could that Bhikkhu be holding some fragrant substance in his mouth, that the fragrance is so strong?' Thinking this, the king said to the Bhikkhu, 'Please open your mouth and rinse it.' Even after rinsing, the fragrance remained. The Bhikkhu asked the king, 'Why did you ask me to open my mouth and rinse it?' The king replied, 'I smelled the fragrance and became suspicious.' After having the Bhikkhu open his mouth and rinse it, the fragrance became even stronger. Only this Bhikkhu's mouth has this fragrance; there is no fragrance anywhere else. The king said to the Bhikkhu, 'I hope you can tell me the reason.' The Bhikkhu smiled and spoke the following verse: 'The one who is free in heaven and earth, now I will explain to you, this fragrance is not agarwood (a precious fragrant wood), nor is it from flower leaves or stems, nor is it a mixture of sandalwood and other fragrances.'
能出是 我生希有心 而作如是言 由昔贊迦葉 便獲如是香 彼佛時已合 與新香無異 晝夜恒有香 未曾有斷絕
又日云經云。香菸不盡放地。得越棄罪。盡五百歲。墮糞屎地獄。何以故。由放恣心故。又夜問經云。莊嚴供養具。以口吹去灰者。墮優缽羅地獄。傍報作風神王。又要用最經云。鼻嗅香者。由減香氣無其福德。正報墮波頭摩地獄。未來世鼻根無香味。又日供養經云。供養時香不合閉者。墮黑糞屎地獄。盡其半劫受罪。得無信慧報。何以故。由起下氣坌香故(右三經雖無目錄並感賢聖授之故別標記之云爾)。
又三千威儀云。燒香著佛前。有三事。一易中故香。二當自出香。三當布與人。具香爐有三事。一當先倒去故灰。拾取中香聚一面。二當拭令凈乃著火。還取故香著中。三火著時熾然。不得吹令炭滅。
然燈緣第三
如菩薩本行經云。佛言。我昔無數劫來。放捨身命。于閻浮提作大國王。便持刀授與左右。敕令剜身作千燈處。出其身肉深如大錢。以蘇油灌中。而作千燈。安炷已訖。語婆羅門言。先說經法然後炙燈。而婆羅門為王說偈言。
常者皆盡 高者亦墮 合會有離 生者有死
王聞偈已歡喜踴躍。今為法故以身為燈。不求世榮。
【現代漢語翻譯】 現代漢語譯本 能出是 我生希有心，而作如是言： 由昔贊迦葉（Kasyapa，佛陀的弟子），便獲如是香。 彼佛時已合，與新香無異， 晝夜恒有香，未曾有斷絕。
又《日云經》云：香菸不盡放地，得越棄罪，盡五百歲，墮糞屎地獄。何以故？由放恣心故。又《夜問經》云：莊嚴供養具，以口吹去灰者，墮優缽羅（Utpala）地獄，傍報作風神王。又要用最經云：鼻嗅香者，由減香氣無其福德，正報墮波頭摩（Padma）地獄，未來世鼻根無香味。又《日供養經》云：供養時香不合閉者，墮黑糞屎地獄，盡其半劫受罪，得無信慧報。何以故？由起下氣坌香故（右三經雖無目錄並感賢聖授之故別標記之云爾）。
又《三千威儀》云：燒香著佛前，有三事：一易中故香，二當自出香，三當布與人。具香爐有三事：一當先倒去故灰，拾取中香聚一面，二當拭令凈乃著火，還取故香著中，三火著時熾然，不得吹令炭滅。
然燈緣第三
如《菩薩本行經》云：佛言：我昔無數劫來，放捨身命，于閻浮提（Jambudvipa，我們所居住的世界）作大國王，便持刀授與左右，敕令剜身作千燈處，出其身肉深如大錢，以蘇油灌中，而作千燈，安炷已訖，語婆羅門（Brahmin，古印度祭司階層）言：先說經法然後炙燈。而婆羅門為王說偈言：
常者皆盡，高者亦墮，合會有離， 生者有死。
王聞偈已歡喜踴躍，今為法故以身為燈，不求世榮。
【English Translation】 English version Thus it could be produced: 'I gave rise to a rare mind, and spoke these words: Because in the past I praised Kasyapa (Kasyapa, a disciple of the Buddha), I obtained such fragrance. That Buddha's time has already passed, yet it is no different from new incense, Day and night there is always fragrance, never has it been cut off.'
Furthermore, the Sun Cloud Sutra says: 'If the incense smoke is not completely released to the ground, one will escape abandoning sins, but for five hundred years, one will fall into the excrement hell. Why? Because of the unrestrained mind.' Also, the Night Question Sutra says: 'Those who decorate offerings and blow away the ashes with their mouths will fall into the Utpala (Utpala) hell, and as a secondary retribution, be reborn as a wind spirit king.' Furthermore, the Most Essential Sutra says: 'Those who smell incense with their noses will have their fragrance diminished and lack merit, and as a direct retribution, will fall into the Padma (Padma) hell, and in future lives, their nose faculty will have no fragrance.' Also, the Sun Offering Sutra says: 'If the incense is not properly contained during offerings, one will fall into the black excrement hell, suffering for half a kalpa (aeon), and receive the retribution of lacking faith and wisdom. Why? Because of stirring up foul air and contaminating the incense' (Although the three sutras on the right have no table of contents, they were received from sages and saints, so they are specially marked as such).
Furthermore, the Three Thousand Disciplines says: 'Burning incense before the Buddha has three aspects: first, easily obtaining incense; second, personally producing incense; third, distributing it to others. Preparing an incense burner has three aspects: first, one should first pour out the old ashes, pick up the incense in the middle and gather it to one side; second, one should wipe it clean before adding fire, then take the old incense and place it in the middle; third, when the fire is lit, it should burn brightly, and one must not blow it to extinguish the embers.'
The Third Chapter on the Circumstances of Lighting Lamps
As the Sutra on the Fundamental Practices of the Bodhisattva says: 'The Buddha said: In countless past kalpas, I gave up my life and body, and in Jambudvipa (Jambudvipa, the world we live in) I was a great king. I then held a knife and gave it to my attendants, ordering them to carve out a thousand lamp places on my body, taking out flesh as deep as a large coin, and pouring sesame oil into them, making a thousand lamps. After placing the wicks, I said to the Brahmin (Brahmin, the priestly class in ancient India): First recite the sutra, then burn the lamps.' And the Brahmin spoke a verse to the king, saying:
'All that is constant will end, all that is high will fall, all that gathers will disperse, All that is born will die.'
The king, hearing the verse, rejoiced and leaped for joy, now using his body as a lamp for the sake of the Dharma, not seeking worldly glory.'
亦不求二乘之證。持是功德。愿求無上正真之道。發是愿已。即時大千世界六種震動。身炙千燈。一切諸天帝釋梵王輪王等。皆來慰問。身炙千燈得無痛耶。頗有悔耶。王答天帝。不以為痛亦無悔恨。若無悔恨何以為證。王便誓言。而我千燈。用求無上之道。審當成佛者。諸瘡即愈。作是語已。身即平復無有瘡槃。帝釋諸天王臣眷屬。無量庶民異口同音。悉贊歡喜。皆行十善。
如阿阇世王受決經云。時阿阇世王。請佛食已。佛還祇洹。王與耆婆議曰。佛飯已竟。更復何宜。耆婆言。唯多然燈。於是王即敕。百斛麻油膏。從宮門然至祇洹精舍。時有貧窮老母。見王作此功德。乃更感激。行乞得兩錢。以至油家買油膏。主曰。母人大貧窮。乞得兩錢。何不買食以自連繼。用此膏為。母曰。我聞佛生難值。百劫一遇。我幸逢佛而無供養。今日見王作大功德。雖實貧窮。欲然一燈作後世本。於是膏主喜其至意。與兩錢膏應得二合。特益三合凡得五合。母則往當佛前然之。計此不足半夕。乃自誓言。若我後世得道如佛。膏當通夕光明不消。作禮而去。王所然燈或滅或盡。母所然燈光明特朗。殊勝諸燈通夕不滅。膏又不盡至明朝旦。佛告目連。天今已曉可滅諸燈。目連承教。以次滅燈諸燈皆滅。唯母一燈三滅不盡。便舉袈
【現代漢語翻譯】 現代漢語譯本 也不求證得二乘（聲聞乘和緣覺乘）的果位。秉持這份功德，愿求無上正等正覺的佛道。發出這個願望之後，即時大千世界發生六種震動。國王燃身供養千燈。一切諸天、帝釋（Indra，天帝）、梵王（Brahmā，色界天之主）、輪王（Cakravartin，擁有轉輪聖王的統治者）等，都來慰問國王：『燃身供養千燈，您不覺得痛苦嗎？可曾後悔？』國王回答天帝：『不覺得痛苦，也沒有後悔。』天帝問：『如果沒有後悔，用什麼來證明呢？』國王便發誓說：『我燃千燈，是爲了求證無上的佛道，如果我確實能夠成佛，我身上的所有瘡傷立即痊癒。』說完這話，他的身體立即恢復平復，沒有一點瘡傷。帝釋、諸天、王臣眷屬、無量百姓，異口同聲地讚歎歡喜，都奉行十善。
如《阿阇世王受決經》所說，當時阿阇世王（Ajātaśatru，古印度摩揭陀國國王）請佛陀用齋完畢，佛陀返回祇洹精舍（Jetavana，佛陀在世時常住的精舍）。阿阇世王與耆婆（Jīvaka，古印度著名醫生）商議說：『佛陀用齋完畢，再做什麼事才合適呢？』耆婆說：『最好多點燈。』於是阿阇世王就下令，用一百斛（hú，古代容量單位）的麻油膏，從宮門一直點到祇洹精舍。當時有一位貧窮的老婦人，看到國王做這樣大的功德，更加感動，她到處乞討得到兩文錢，去油店買油膏。油店老闆說：『老人家您這麼貧窮，乞討得到兩文錢，為什麼不買食物來維持生活，要用這些錢買油膏呢？』老婦人說：『我聽說佛陀出世很難遇到，百劫（kalpa，極長的時間單位）才能遇到一次。我很幸運遇到了佛陀，卻沒有供養。今天看到國王做這麼大的功德，雖然我實在貧窮，也想點一盞燈，作為後世的善根。』於是油店老闆很高興她的誠意，用兩文錢的油膏，本來應該給她二合（gé，古代容量單位），特別多給了三合，總共給了五合。老婦人就到佛陀面前點燈。她估計這些油不夠點到半夜，就自己發誓說：『如果我後世能夠得道成佛，這盞燈的油膏應當能夠通宵光明不滅。』說完就作禮離開了。國王所點的燈，有的熄滅了，有的油盡了。老婦人所點的燈，光明特別明亮，勝過所有的燈，通宵都沒有熄滅，油膏也沒有用盡，一直到第二天早上。佛陀告訴目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）：『現在天已經亮了，可以把燈熄滅了。』目連遵從佛陀的教導，依次熄滅了所有的燈，只有老婦人點的那盞燈，三次想熄滅都沒有熄滅，於是舉起袈裟
【English Translation】 English version Nor did he seek the attainment of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Holding onto this merit, he vowed to seek the unsurpassed, perfectly enlightened path of Buddhahood. Upon making this vow, the great thousandfold world immediately shook in six ways. The king burned his body as an offering of a thousand lamps. All the devas, Indra (ruler of the gods), Brahmā (lord of the form realm), Cakravartin (wheel-turning monarch), and others came to inquire of the king: 'Burning your body as an offering of a thousand lamps, do you not feel pain? Do you have any regrets?' The king replied to Indra: 'I do not feel pain, nor do I have any regrets.' Indra asked: 'If you have no regrets, what will you use as proof?' The king then vowed: 'I burn a thousand lamps in order to seek the unsurpassed path of Buddhahood. If I am truly destined to become a Buddha, may all the sores on my body be healed immediately.' After saying these words, his body immediately recovered and was without any sores. Indra, the devas, the king's ministers and retinue, and countless common people, with one voice, praised and rejoiced, and all practiced the ten wholesome deeds.
As it is said in the Ajātaśatru-rāja-viniscaya Sūtra, at that time, King Ajātaśatru (king of Magadha in ancient India) invited the Buddha to a meal. After the Buddha had finished eating, he returned to Jetavana (a monastery where the Buddha often stayed during his lifetime). King Ajātaśatru consulted with Jīvaka (a famous physician in ancient India), saying: 'The Buddha has finished his meal, what else would be appropriate to do?' Jīvaka said: 'It would be best to light many lamps.' Thereupon, King Ajātaśatru ordered that one hundred hú (ancient unit of volume) of sesame oil be used to light lamps from the palace gate all the way to the Jetavana monastery. At that time, there was a poor old woman who, seeing the king performing such great merit, was even more moved. She begged everywhere and obtained two coins, which she took to the oil shop to buy oil. The oil shop owner said: 'Old woman, you are so poor, you begged and got two coins, why don't you buy food to sustain yourself, why use these coins to buy oil?' The old woman said: 'I have heard that it is difficult to encounter the birth of a Buddha, it only happens once in a hundred kalpas (extremely long unit of time). I am fortunate to have encountered the Buddha, but I have no offerings. Today, seeing the king performing such great merit, although I am truly poor, I also want to light a lamp as a root of goodness for future lives.' Thereupon, the oil shop owner was very pleased with her sincerity. With the two coins' worth of oil, he should have given her two gé (ancient unit of volume), but he specially added three gé, giving her a total of five gé. The old woman then went to light the lamp in front of the Buddha. She estimated that this oil would not be enough to last until midnight, so she vowed to herself: 'If I am able to attain Buddhahood in a future life, may the oil in this lamp be able to shine brightly throughout the night without being extinguished.' After saying this, she bowed and left. The lamps lit by the king, some were extinguished, and some ran out of oil. The lamp lit by the old woman shone especially brightly, surpassing all the other lamps, and did not go out throughout the night, and the oil did not run out, even until the next morning. The Buddha told Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers): 'Now that it is dawn, you can extinguish the lamps.' Maudgalyāyana followed the Buddha's instructions and extinguished all the lamps in order, but the lamp lit by the old woman, he tried to extinguish it three times but could not. So he raised his kāṣāya (袈裟)
裟以扇之。燈光益明。乃以威神。引隨嵐風以吹燈。燈更熾盛。上照梵天。傍照三千世界。悉見其光。佛告目連。止止。此當來佛之光明功德。非汝威神所滅。此母宿命。供養百八十億佛。已從前佛受決。務以經法未暇修檀。故今貧窮無有財寶。卻後三十劫。當得作佛。號曰須彌燈光如來至真等正覺。世界無有日月。人民身中皆有大光。光明相照如忉利天。母聞歡喜作禮而去。王問耆婆。我作功德巍巍如此。佛不與我決。此母一燈便與授決。耆婆曰。王所作雖多。心不專一。不如此母注心于佛也。於是后時阇王以至誠心。奉獻油華供養佛故。佛便授王決曰。卻後八萬劫。劫名喜觀。王當爲佛。佛號凈其。阇王太子名旃陀和利。時年八歲。見父受決甚大歡喜。即脫身眾寶。以散佛上曰。愿凈其佛所。我作金輪王。得供養佛。佛般泥洹。我當承續為佛。佛言。必如汝愿。佛號栴檀。
又賢愚經云。阿難白佛。不審世尊。過去世中作何善根。到斯無極燈供果報。佛告阿難。過去二阿僧祇九十一劫。此閻浮提有大國王。名波塞奇。大夫人生一太子。身紫金色相好具足。后漸長大出家成佛。教化人民度者甚多。爾時父王。請佛及僧三月供養。有一比丘。字阿梨蜜羅(晉言聖及)於三月中作燈檀越。日日入城。求索蘇油燈炷
【現代漢語翻譯】 現代漢語譯本： （有人）用扇子扇燈，燈光更加明亮。於是（佛）用威神之力，引導隨嵐風吹燈，燈光更加熾盛，向上照到梵天，旁邊照到三千世界，都能看見它的光芒。佛告訴目連（Maudgalyayana，佛陀十大弟子之一，以神通第一著稱）說：『停止，停止。這是未來佛的光明功德，不是你的威神之力所能熄滅的。』這位母親過去世供養過一百八十億佛，已經從之前的佛那裡接受過授記，只是致力於經法，沒有時間修行佈施，所以現在貧窮沒有財寶。過三十劫之後，應當成佛，佛號叫做須彌燈光如來至真等正覺（Samyaksambuddha，佛的稱號之一）。那個世界沒有日月，人民身上都有大光明，光明互相照耀如同忉利天（Trayastrimsa，佛教欲界六天之一）。』母親聽了歡喜，作禮而去。國王問耆婆（Jivaka，古印度著名醫生）說：『我所做的功德如此盛大，佛卻不給我授記，這位母親一盞燈就得到授記。』耆婆說：『大王所做的雖然多，心卻不專一，不如這位母親專心於佛。』於是後來阿阇世王（Ajatashatru，古印度摩揭陀國國王）以至誠之心，奉獻油和花供養佛，所以佛便給國王授記說：『過八萬劫之後，劫的名字叫做喜觀，大王應當成佛，佛號叫做凈其。』阿阇世王的太子名叫旃陀和利（Chandahali），當時八歲，看見父親得到授記非常歡喜，就脫下身上的眾多珍寶，散在佛身上說：『愿在凈其佛的世界，我做金輪王（Chakravartin，擁有統治世界的輪寶的理想君主），能夠供養佛。佛涅槃（Nirvana，佛教術語，指解脫）后，我應當繼承成佛。』佛說：『必定如你所愿。』佛號叫做栴檀（Chandana）。
又《賢愚經》中說，阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）問佛：『不知道世尊，過去世中做了什麼善根，得到如此無極的燈供果報？』佛告訴阿難：『過去二阿僧祇（Asankhya，佛教時間單位，意為無數）九十一劫，這個閻浮提（Jambudvipa，佛教地理概念，指我們所居住的這個世界）有一位大國王，名叫波塞奇（Pasenadi）。大夫人（Mahadevi）生了一個太子，身紫金色，相好具足。後來漸漸長大出家成佛，教化人民，度化的人非常多。當時父王，請佛和僧眾三個月供養。有一位比丘（Bhikkhu，佛教出家男子），字阿梨蜜羅（Arimitta，晉言聖及），在三個月中做燈的施主，每天入城，求索酥油燈炷。
【English Translation】 English version: (Someone) used a fan to fan the lamp, and the light became brighter. Then (the Buddha) used his divine power to guide the wind to blow the lamp, and the light became even more intense, shining up to the Brahma heaven (Brahma, the highest heaven in Buddhist cosmology), and sideways to the three thousand worlds (Trisahasra-Mahasahasra-Lokadhatu, a vast cosmic system in Buddhism), so that all could see its light. The Buddha told Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers): 'Stop, stop. This is the merit of the light of the future Buddha, which cannot be extinguished by your divine power.' This mother has made offerings to one hundred and eighty billion Buddhas in her past lives and has already received a prediction from the previous Buddha. She has only devoted herself to the scriptures and has not had time to practice charity, so she is now poor and has no wealth. After thirty kalpas (Kalpa, a very long period of time in Buddhist cosmology), she should become a Buddha, whose name will be Sumeru Light Tathagata Samyaksambuddha (Samyaksambuddha, one of the titles of the Buddha). That world has no sun or moon, and the people all have great light in their bodies, shining on each other like the Trayastrimsa heaven (Trayastrimsa, one of the six heavens of desire in Buddhism).' The mother was happy to hear this, made a bow, and left. The king asked Jivaka (Jivaka, a famous ancient Indian doctor): 'The merits I have made are so great, but the Buddha did not give me a prediction, while this mother received a prediction with just one lamp.' Jivaka said: 'Although the king has done much, his heart is not focused, not like this mother who is focused on the Buddha.' So later, King Ajatashatru (Ajatashatru, the king of Magadha in ancient India) offered oil and flowers to the Buddha with a sincere heart, so the Buddha gave the king a prediction, saying: 'After eighty thousand kalpas, the name of the kalpa will be Joyful View, and the king should become a Buddha, whose name will be Pure One.' Ajatashatru's prince, named Chandahali, was eight years old at the time. Seeing his father receive a prediction, he was very happy and took off the many treasures on his body and scattered them on the Buddha, saying: 'May I be a Chakravartin (Chakravartin, an ideal monarch who possesses the wheel treasure to rule the world) in the world of the Pure One Buddha, and be able to make offerings to the Buddha. After the Buddha's Nirvana (Nirvana, a Buddhist term referring to liberation), I should inherit and become a Buddha.' The Buddha said: 'It will surely be as you wish.' The Buddha's name will be Chandana.
Also, the Sutra of the Wise and Foolish says that Ananda (Ananda, one of the Buddha's ten great disciples, known for his great learning) asked the Buddha: 'I do not know what good roots the World Honored One cultivated in past lives to receive such limitless rewards of lamp offerings?' The Buddha told Ananda: 'In the past two Asankhyas (Asankhya, a Buddhist unit of time, meaning countless) and ninety-one kalpas, in this Jambudvipa (Jambudvipa, a Buddhist geographical concept, referring to the world we live in), there was a great king named Pasenadi. The Mahadevi (Mahadevi, the queen consort) gave birth to a prince, whose body was purple-golden and whose features were complete. Later, he gradually grew up, left home, and became a Buddha, teaching the people and saving many. At that time, the father king invited the Buddha and the Sangha (Sangha, the Buddhist monastic community) to make offerings for three months. There was a Bhikkhu (Bhikkhu, a Buddhist monk), named Arimitta (Arimitta, translated as 'Holy and' in the Jin dynasty), who was the donor of lamps for three months, entering the city every day to seek ghee and lamp wicks.'
之具。時王女名曰牟尼。蹬于高樓。見此比丘。日行入城經營所須。心生敬愍。遣人往問何所營理。比丘報言。我今三月。與佛及僧作燈檀越。求乞蘇油燈炷之具。使還報知。王女歡喜。自今已往莫復行乞。我當給汝燈炷之具。比丘可之。於是已后。常送蘇油燈炷之具。聖及比丘誠心款著。佛授其記。汝于來世阿僧祇劫。當得作佛名曰定光(余經名然燈佛)王女牟尼。聞聖及比丘授記作佛。心自念言。佛燈之物悉是我有。比丘已記我獨不得。作是念已往詣佛所。自陳所懷。佛復授記。告牟尼曰。汝于來世二阿僧祇。九十一劫。當得作佛名釋迦牟尼。十號具足。王女聞記歡喜發心。化成男子。重禮佛足求為沙門。佛便聽之。精修不息。由昔燈明佈施。從是已來無數劫中。天上人間受福自然。身體殊異超絕餘人。至今成佛。受此燈明之報。
又施燈功德經云。佛告舍利弗或有人。于佛塔廟諸形像前。而設供養故。奉施燈明。乃至以少燈炷。或蘇油涂然持以奉施。其明唯照一道一階。舍利弗。如此福德非是一切聲聞緣覺所能可知。唯佛如來乃能知也。求世報者福德尚爾。況以清凈深樂心。相續無間唸佛功德。照道一階福德尚爾。何況全照一階道也。或二三四階道。或塔身一級二級。乃至多級。一面二面。乃至四面。乃
【現代漢語翻譯】 現代漢語譯本： （比丘）爲了（供養）之用。（當時）國王的女兒名叫牟尼（Muni）。她登上高樓，看見這位比丘每天進入城中，爲了（供養）所需而奔波，心中生起敬佩和憐憫。於是派人去問他所忙碌的事情。比丘回答說：『我如今要用三個月的時間，為佛和僧眾做供燈的功德主，（所以）乞求酥油和燈芯等物品。』使者回來稟告了王女，王女聽后非常高興，（她說）『從今以後，你不用再去乞討了，我來供給你的燈芯等物品。』比丘答應了她。從此以後，王女經常送去酥油和燈芯等物品。聖者和比丘們都誠心接受她的供養。佛陀為她授記說：『你于未來的阿僧祇劫（asamkhya kalpa，無數大劫）之後，將會成佛，佛號為定光（Dipankara）（其他經典中稱為燃燈佛）。』王女牟尼聽到聖者和比丘們被授記成佛，心中暗自思忖：『佛燈的物品都是我提供的，比丘已經得到了授記，唯獨我沒有得到。』 這樣想著，她前往佛陀處，陳述了自己的想法。佛陀又為她授記，告訴牟尼說：『你于未來的二阿僧祇（asamkhya kalpa，無數大劫）又九十一劫之後，將會成佛，佛號為釋迦牟尼（Sakyamuni），具足十種稱號。』王女聽聞授記后，歡喜地發願，化成男子，再次禮拜佛足，請求出家為沙門（sramana，修行者）。佛陀便答應了他，（他）精進修行，從不懈怠。由於過去供燈的佈施，從此以後，在無數劫中，（他）在天上和人間享受自然的福報，身體殊勝，超越常人。直到如今成佛，都是因為接受了這供燈的果報。
《施燈功德經》中說，佛陀告訴舍利弗（Sariputra）：『如果有人在佛塔、寺廟或諸佛形像前，供養燈明，乃至用少許燈炷，或者用酥油塗抹點燃來供養，其光明僅僅照亮一道或一個臺階。舍利弗，這樣的福德不是一切聲聞（sravaka，聽聞佛法而修行的弟子）和緣覺（pratyekabuddha，獨自悟道的修行者）所能知曉的，只有佛陀如來才能知曉。』如果只是爲了求世間福報，其福德尚且如此，更何況以清凈深切的喜樂之心，相續不斷地念佛功德，僅僅照亮一道臺階的福德尚且如此，更何況完全照亮一個臺階呢？或者照亮兩三個臺階，或者照亮塔身的一層兩層，乃至多層，一面兩面，乃至四面呢？
【English Translation】 English version: For the purpose of (offerings). At that time, the king's daughter was named Muni. She ascended a high tower and saw this Bhikshu (bhikkhu, Buddhist monk) entering the city daily, busying himself with the necessities (for offerings), and compassion arose in her heart. So she sent someone to ask what he was occupied with. The Bhikshu replied, 'I am now spending three months as the benefactor for lamps for the Buddha and the Sangha (community), (therefore) begging for ghee and lamp wicks and other items.' The messenger returned and informed the princess, who was very pleased. (She said,) 'From now on, you don't need to beg anymore; I will provide you with lamp wicks and other items.' The Bhikshu agreed. From then on, the princess regularly sent ghee and lamp wicks and other items. The Holy One and the Bhikshus sincerely accepted her offerings. The Buddha prophesied to her, saying, 'In the future, after asamkhya kalpas (asamkhya kalpa, countless great eons), you will become a Buddha named Dipankara (Dipankara, 'Light-Maker') (other sutras call him 'Burning Lamp Buddha').' Princess Muni, hearing that the Holy One and the Bhikshus were prophesied to become Buddhas, thought to herself, 'The items for the Buddha's lamps are all provided by me, and the Bhikshu has already received a prophecy, but I alone have not.' Thinking this, she went to the Buddha and stated her thoughts. The Buddha again prophesied to her, telling Muni, 'In the future, after two asamkhya kalpas (asamkhya kalpa, countless great eons) and ninety-one kalpas, you will become a Buddha named Sakyamuni (Sakyamuni), complete with the ten titles.' Hearing the prophecy, the princess joyfully made a vow, transformed into a man, and again prostrated at the Buddha's feet, requesting to become a Sramana (sramana, ascetic). The Buddha then granted his request, and (he) diligently practiced without ceasing. Due to the past offering of lamps, from then on, in countless kalpas, (he) enjoyed natural blessings in the heavens and the human realm, and his body was extraordinary, surpassing others. Until now, becoming a Buddha is all because of receiving the karmic reward of offering lamps.
The Sutra on the Merit of Lamp Offering says, the Buddha told Sariputra (Sariputra): 'If someone offers lamps before stupas, temples, or images of Buddhas, even with a small lamp wick, or by smearing ghee and lighting it as an offering, and its light only illuminates one path or one step. Sariputra, such merit is not knowable by all Sravakas (sravaka, disciples who hear and practice the Dharma) and Pratyekabuddhas (pratyekabuddha, solitary Buddhas who attain enlightenment on their own); only the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) can know it.' If one seeks worldly rewards, the merit is still like this, how much more so if one continuously contemplates the merit of the Buddha with a pure and profound joyful mind, and the merit of illuminating just one step is still like this, how much more so if one fully illuminates one step? Or illuminates two or three steps, or illuminates one or two levels of the stupa, or even many levels, one side, two sides, or even four sides?'
至佛形像。舍利弗。彼所然燈。或時速滅。或風吹滅。或油盡滅。或炷盡滅。或俱盡滅。如是少時。于佛塔廟奉施燈明。為信佛法僧故。如是少燈奉施福田。所得果報。福德之聚。唯佛能知。少燈尚多不可算數。況我滅后。于佛塔寺。若自作若教他作。或然一燈二燈。乃至多燈。香花瓔珞。寶幢幡蓋。及餘種種勝妙供養。複次若人于佛塔廟。施燈明已。臨命終時得三種明。何等為三。一者彼人臨命終時。先所作福悉皆現前。憶念善法而不忘失。因此念已心生踴悅。二者因此。便能起唸佛。能行佈施得欣喜心無有死苦。三者因此便得念法之心。又舍利弗。彼人臨命終時。更復得見四種光明。何等為四。一者臨終見於日輪圓滿踴出。二者見凈月輪圓滿踴出。三者見諸天眾一處而生。四者見於如來應正遍知。坐菩提樹垂得菩提。自見己身尊重如來。合十指掌恭敬而住。又舍利弗。于佛塔廟施燈明已。于臨終時。得見如是四種光明。死已便生三十三天。生彼天已。於五種事而得清凈。一者得清凈力。二者于諸天中得殊勝威德。三者常得清凈念慧。四者常得聞于攝意之聲。五者而得眷屬常護彼意。心得欣喜。于彼天宮舍壽命已。不墮惡趣。生於人中最上種姓信佛法家。其時世間若無佛者。亦不在輕賤吉兇邪見家生。由施燈已。復
得四種可樂之法。何等為四。一者色力。二者資財。三者大喜。四者智慧。若人住于大乘。于佛塔廟施燈。明已。得於八種可樂勝法。何等為八。一者獲勝肉眼。二者得於勝念無能測量。三者得於勝達分天眼。四者為于滿足修集道故得不缺戒。五者得智滿足證於涅槃。六者先所作善得無難處。七者所作善業。得值諸佛。能為一切眾生之眼。八者以彼善根。得轉輪王所得輪寶。不為他障。其身端正。或為帝釋。得大威力具足十眼。或為梵王。善弘梵事得大禪定。舍利弗。以是迴向菩提善根。得是八種所樂勝法。又舍利弗。若人于如來前。見他施燈信心清凈。合十指掌起隨喜心。以此善根。得於八種增上之法。何等為八。一者得增上色。二者得增上眷屬。三者得增上戒。四者於人天中得增上生。五者得增上信。六者得增上辯。七者得增上聖道。八者得阿耨菩提。又告舍利弗。有五種法。最為難得。一者得人身難。二者于佛正法得信樂難。三者樂於佛法得出家難。四者具清凈戒難。五者得漏盡難。一切眾生。於是五法言為難得。汝等已得(此經一卷略之要言)。
又譬喻經云。昔佛在世時。諸弟子中德各不同。如舍利弗智慧第一。大目連神通第一。如阿那律。天眼第一。能見三千大千世界。乃至微細。無幽不睹。阿難
【現代漢語翻譯】 現代漢語譯本： 獲得四種可喜樂的事情的方法。哪四種呢？一是好的容貌和體力，二是資財，三是大歡喜，四是智慧。如果有人安住于大乘，在佛塔或寺廟施燈照明，可以獲得八種可喜樂殊勝的功德。哪八種呢？一是獲得殊勝的肉眼，二是獲得殊勝的憶念，沒有誰能夠測量，三是獲得殊勝通達的分天眼，四是爲了滿足修集道業的緣故，得到不缺戒，五是得到智慧滿足，證得涅槃，六是先前所作的善業，得到沒有艱難之處的果報，七是所作的善業，能夠值遇諸佛，能成為一切眾生的眼睛，八是以那個善根，得到轉輪王所擁有的輪寶，不被其他事物所障礙，自身容貌端正，或者成為帝釋（Indra），得到大威力，具足十眼，或者成為梵王（Brahma），善於弘揚梵天之事，得到大的禪定。舍利弗（Sariputra），以這樣的迴向菩提的善根，得到這八種可喜樂殊勝的功德。還有，舍利弗（Sariputra），如果有人在如來（Tathagata）面前，見到他人施燈，信心清凈，合起十指手掌，生起隨喜之心，以這個善根，得到八種增上的功德。哪八種呢？一是得到增上的容貌，二是得到增上的眷屬，三是得到增上的戒律，四是在人天之中得到增上的出生，五是得到增上的信心，六是得到增上的辯才，七是得到增上的聖道，八是得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。又告訴舍利弗（Sariputra），有五種法，最為難得。一是得到人身難，二是在佛的正法中得到信樂難，三是樂於佛法而出家難，四是具足清凈的戒律難，五是得到漏盡難。一切眾生，對於這五種法都認為是難以得到的。你們已經得到了（此經一卷，略去重要的言語）。 又譬喻經說，過去佛在世的時候，各位弟子德行各有不同。例如舍利弗（Sariputra）智慧第一，大目犍連（Mahamaudgalyayana）神通第一，如阿那律（Aniruddha），天眼第一，能夠看見三千大千世界，乃至微細之處，沒有看不見的。阿難（Ananda）
【English Translation】 English version: There are four methods to obtain delightful things. What are the four? First, good appearance and physical strength; second, wealth; third, great joy; and fourth, wisdom. If a person dwells in the Mahayana and offers light in Buddhist pagodas or temples, they will obtain eight kinds of delightful and superior merits. What are the eight? First, obtaining superior physical eyes; second, obtaining superior mindfulness that cannot be measured; third, obtaining superior and penetrating divine eyes; fourth, obtaining complete precepts for the sake of fulfilling the cultivation of the path; fifth, obtaining wisdom and fulfilling the realization of Nirvana; sixth, past good deeds resulting in unobstructed circumstances; seventh, the good deeds performed enable one to encounter all Buddhas and become the eyes of all sentient beings; eighth, with that root of goodness, obtaining the wheel treasure possessed by a Chakravarti King (Universal Ruler), without being obstructed by others, with an upright appearance, or becoming Indra (Lord of the Gods), obtaining great power and possessing ten eyes, or becoming Brahma (Creator God), skillfully propagating Brahma's affairs and obtaining great Samadhi. Sariputra, with such roots of goodness dedicated to Bodhi, one obtains these eight kinds of delightful and superior merits. Furthermore, Sariputra, if a person in front of the Tathagata (Thus Come One), sees others offering light with pure faith, joins their palms together, and generates joy, with this root of goodness, they obtain eight kinds of increasing merits. What are the eight? First, obtaining increasing beauty; second, obtaining increasing retinue; third, obtaining increasing precepts; fourth, obtaining increasing rebirth in the realms of humans and gods; fifth, obtaining increasing faith; sixth, obtaining increasing eloquence; seventh, obtaining increasing noble path; eighth, obtaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Furthermore, the Buddha told Sariputra, there are five kinds of Dharmas that are most difficult to obtain. First, it is difficult to obtain a human body; second, it is difficult to obtain faith and joy in the Buddha's true Dharma; third, it is difficult to rejoice in the Buddha's Dharma and renounce the world; fourth, it is difficult to possess pure precepts; fifth, it is difficult to obtain the exhaustion of outflows. All sentient beings consider these five Dharmas to be difficult to obtain. You have already obtained them (This sutra, one scroll, omits the important words). Moreover, the Sutra of Parables says that in the past, when the Buddha was in the world, the virtues of the disciples were different. For example, Sariputra was the foremost in wisdom, Mahamudgalyayana was the foremost in supernatural powers, and Aniruddha was the foremost in divine vision, able to see the three thousand great thousand worlds, even the subtle details, without anything unseen. Ananda
見已而白佛言。此阿那律宿有何業天眼乃爾。佛告阿難。乃往過去九十一劫。毗婆尸佛入涅槃后。此人爾時身作劫賊入佛塔中欲盜塔物。時佛塔中佛前然燈。其燈欲滅。賊即以箭正燈使明。見佛威光。㱇然毛豎。即自念言。他人尚能捨物求福。我云何盜。便舍而去。緣正燈炷福德因緣從是以來九十一劫。恒生善處。漸舍諸惡福祐日增。今得值我。出家修道得阿羅漢。于眾人中天眼徹視最為第一。何況有人。生心割捨然燈佛前。所獲福德難可稱量。又智度論云。若人盜佛塔中珠。及盜燈明死墮地獄。若出為人世世生盲。
又灌頂經云。救脫菩薩白佛言。若族姓男女。其有尪羸著床痛惱無救護者。我今當勸請諸眾僧。七日七夜。齋戒一心。受持八禁。六時行道。四十九遍。讀是經典。勸然七層之燈。懸五色續命神幡。阿難問言。續命幡燈。法則云何。神幡五色四十九尺燈亦復爾。七層之燈。一層七燈。燈如車輪。若遭厄難。閉在牢獄枷鎖著身。亦應造立幡燈。放諸雜類眾生。至四十九。可得過度危厄之難。不為諸橫惡鬼所持。又超日明三昧經云。日天王與無數天人。來詣佛所。稽首言。以何等行。得為日天照四天下復以何緣。而為月天照除夜冥。佛言。有四事。一常喜佈施。二修身慎行。三奉戒不犯。四然燈于佛寺
【現代漢語翻譯】 現代漢語譯本： 見阿那律（Aniruddha，佛陀的弟子，以天眼第一著稱）之後，（阿難）對佛陀說：『這位阿那律過去生中造了什麼業，今生才能有這樣的天眼？』 佛陀告訴阿難：『在過去九十一劫之前，毗婆尸佛（Vipassi Buddha，過去七佛之一）入涅槃之後，這個人當時身為盜賊，進入佛塔中想要盜取塔中的財物。當時佛塔中佛前點著燈，那燈快要熄滅了，盜賊就用箭扶正燈芯，使燈光明亮。他見到佛像的威光，頓時汗毛豎立。他立刻心想：『別人尚且能夠捨棄財物來求福，我怎麼能盜竊呢？』於是就離開了。因為扶正燈芯的福德因緣，從此以後九十一劫，恒常出生在善處，逐漸捨棄各種惡行，福報日益增長。今生得遇我，出家修行證得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者），在眾人之中，天眼徹視最為第一。更何況有人，發心割捨財物在佛前點燈，所獲得的福德難以稱量。』 又《智度論》（Mahaprajnaparamita-sastra，龍樹菩薩所著的解釋《大般若經》的論書）中說：『如果有人盜取佛塔中的寶珠，以及盜取燈火，死後會墮入地獄。如果從地獄出來轉生為人，世世代代都會是盲人。』 又《灌頂經》（Guan Ding Sutra，又稱《灌頂拔除過罪生死得度經》）中說：救脫菩薩（Deliverance Bodhisattva，能救人脫離災難的菩薩）對佛陀說：『如果有善男子善女人，身體虛弱，臥病在床，痛苦難忍，沒有救護的人，我現在應當勸請各位僧眾，七天七夜，齋戒一心，受持八關齋戒（Eight Precepts，佛教在家信徒短期出家所受持的戒律），六時行道（Six periods of the day，指晝夜六時精進修行），四十九遍讀誦這部經典，勸人點燃七層之燈，懸掛五色續命神幡（Life-Prolonging Banner，用於祈求延長壽命的幡）。』 阿難問道：『續命幡燈的法則是什麼樣的？』神幡用五種顏色，長四十九尺，燈也是這樣。七層之燈，一層七盞燈，燈像車輪一樣。如果遭遇災難，被關在牢獄中，枷鎖加身，也應當造立幡燈，放生各種雜類眾生，達到四十九個，就可以度過危難，不被各種橫死的惡鬼所控制。 又《超日月明三昧經》（Surya-prabha Samadhi Sutra，講述修持日光明三昧的經典）中說：日天王（Sun God，太陽神）與無數天人，來到佛陀的住所，稽首說道：『以什麼樣的行為，能夠成為日天照耀四天下？又以什麼樣的因緣，能夠成為月天照除夜晚的黑暗？』佛陀說：『有四件事：一是經常歡喜佈施，二是修身謹慎言行，三是奉持戒律不違犯，四是在佛寺中點燈。』
【English Translation】 English version: Having seen Aniruddha (a disciple of the Buddha, known as foremost in divine sight), (Ananda) said to the Buddha: 'What karma did this Aniruddha create in his past life that he now possesses such divine sight?' The Buddha told Ananda: 'Ninety-one kalpas (aeons) ago, after Vipassi Buddha (one of the past seven Buddhas) entered Nirvana, this person was then a thief who entered a Buddhist pagoda intending to steal objects from it. At that time, a lamp was lit before the Buddha in the pagoda, and the lamp was about to go out. The thief then used an arrow to straighten the wick, making the lamp bright. He saw the majestic light of the Buddha image, and his hair stood on end. He immediately thought: 'Others are still able to give up possessions to seek blessings, how can I steal?' So he left. Because of the meritorious cause of straightening the wick, from then on for ninety-one kalpas, he was constantly born in good realms, gradually abandoning all evil deeds, and his blessings increased day by day. In this life, he encountered me, left home to cultivate the Way, and attained Arhatship (a perfected being who has eradicated all defilements and attained liberation). Among the assembly, his divine sight is the most excellent. How much more so for someone who resolves to give up possessions and light a lamp before the Buddha, the merit obtained is immeasurable.' Furthermore, the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom, a commentary on the Perfection of Wisdom Sutra by Nagarjuna) says: 'If someone steals jewels from a Buddhist pagoda, as well as steals the light of a lamp, after death they will fall into hell. If they emerge from hell and are reborn as a human, they will be blind in every lifetime.' Moreover, the Guan Ding Sutra (also known as the Consecration Sutra for Eradicating Transgressions, Escaping Birth and Death, and Attaining Deliverance) says: The Deliverance Bodhisattva (a Bodhisattva who can save people from disasters) said to the Buddha: 'If there are good men and good women who are physically weak, bedridden, suffering unbearably, and without protection, I should now urge all the Sangha (Buddhist monastic community) to observe a vegetarian diet with a focused mind for seven days and seven nights, uphold the Eight Precepts (rules of conduct undertaken by lay Buddhists for a short period), practice the Way during the six periods of the day (referring to diligent practice throughout the day and night), recite this sutra forty-nine times, and encourage people to light a seven-tiered lamp and hang a five-colored Life-Prolonging Banner (a banner used to pray for the extension of life).' Ananda asked: 'What are the rules for the Life-Prolonging Banner and lamp?' The banner should be five-colored and forty-nine feet long, and the lamp should be the same. The seven-tiered lamp should have seven lamps on each tier, and the lamp should be like a wheel. If one encounters disaster, is imprisoned, and has shackles on their body, they should also create a banner and lamp, and release various kinds of living beings, reaching forty-nine, then they can overcome the difficulty of danger and not be controlled by various violent and evil ghosts. Furthermore, the Surya-prabha Samadhi Sutra (a sutra that discusses the practice of the Samadhi of the Light of the Sun) says: The Sun God (the king of the sun) and countless devas (heavenly beings) came to the Buddha's abode and bowed their heads, saying: 'By what kind of actions can one become the Sun God illuminating the four continents? And by what causes and conditions can one become the Moon God illuminating and dispelling the darkness of the night?' The Buddha said: 'There are four things: First, constantly rejoice in giving; second, cultivate oneself and be careful in conduct; third, uphold the precepts and do not violate them; fourth, light lamps in Buddhist temples.'
。若於父母沙門道人。皆值光明。又身口意。行不殺等十善。佛言。又有四事得為月王。一佈施貧匱。二奉持五戒。三恭事三尊。四冥設燈光。于君父師等。
又僧祇律云。佛言。從今日聽然燈時。當置火一邊。漸次然之。當先然照舍利。及佛形像。先禮拜已當依次然。余處滅時不得卒滅。當言諸大德欲滅燈。不聽用口吹滅(義云爲有食火蟲恐人口氣損蟲所以不聽口吹也)。聽以手扇滅。及衣扇滅。當羈折頭燋去。入時不得卒入。當唱言諸大德燈。欲入始得入之。若不如是越威儀法也。
又三千威儀云。然燈有五事。一當持凈巾拭中外令凈。二當作凈炷。三當自作麻油。四著膏不得令滿。亦不得令少。五當護令堅。莫懸妨人道。
又五百問事云。續佛光明晝不得滅。佛無明闇。以本無言念齊限。故滅有罪。又大唐三藏波頗師云。佛前燈無處取。燈以物傍取。不損光者得。
懸幡緣第四
如迦葉誥阿難經云。昔阿育王。自於境內立千二百塔。王后病困。有一沙門省王病。王言。前為千二百塔。各織作金縷幡欲手自懸幡散華。始得成辦。而得重病。恐不遂願。道人語王。乞王好叉手一心。道人即現神足。應時千二百塔。皆在王前。王見歡喜。便使取金幡金花懸諸剎上。塔寺低仰即皆就王手
【現代漢語翻譯】 現代漢語譯本：如果對父母、沙門（出家修道的人）、道人（修行之人）都能給予光明，並且身口意都奉行不殺生等十善業，佛說，還有四件事可以讓你成為『月王』（比喻尊貴之人）：一是佈施給貧困的人，二是奉持五戒，三是恭敬三寶（佛、法、僧），四是暗中設定燈光，供養君主、父親、師長等。
又《僧祇律》中說，佛說：『從今天開始，允許點燈時，應當把火放在一邊，逐漸點燃。應當先點燃照耀舍利（佛陀的遺骨）和佛像的燈，先禮拜完畢，然後依次點燃其他地方的燈。燈要熄滅時，不得突然熄滅，應當說：『各位大德，要熄滅燈了。』不允許用口吹滅（意思是說，因為有食火蟲，恐怕人口氣會傷害蟲子，所以不允許用口吹滅）。允許用手扇滅，或者用衣服扇滅。應當把燈芯剪短燒焦后拿走。進入時不得突然進入，應當宣告說：『各位大德，燈要進去了』，才可以放入。如果不這樣做，就違反了威儀法。』
又《三千威儀》中說，點燈有五件事要注意：一是應當用乾淨的布擦拭燈的內外，使其乾淨。二是應當製作乾淨的燈芯。三是應當自己製作麻油。四是新增燈油時，不得讓燈油太滿，也不得讓燈油太少。五是應當保護燈，使其穩固，不要懸掛在妨礙人行走的地方。
又《五百問事》中說，延續佛的光明，白天不得熄滅。佛沒有無明和黑暗。因為本來沒有言語念頭來限制，所以熄滅燈是有罪的。又大唐三藏波頗師說，佛前的燈沒有地方可以拿取燈油，可以用東西從旁邊取燈油，只要不損害燈的光明就可以。
懸幡的因緣 第四
如《迦葉誥阿難經》中說，過去阿育王（印度孔雀王朝的國王，大力弘揚佛教）在自己的境內建立了千二百座塔。王后生病臥床，有一位沙門來探望國王的病情。國王說：『之前爲了千二百座塔，各自織造了金縷幡，想要親手懸掛幡和散花，剛開始準備，就得了重病，恐怕不能如願。』道人告訴國王，請國王好好地合掌一心祈願。道人立即顯現神通，當時千二百座塔，都在國王面前。國王見了非常歡喜，就讓人取來金幡金花，懸掛在各個佛塔上。佛塔高低不同，都立即就到了國王的手邊。
【English Translation】 English version: If one can offer light to parents, shramanas (ascetics), and daoren (Taoist practitioners), and if one practices the ten virtuous deeds of body, speech, and mind, such as non-killing, the Buddha said that there are four things that can make you a 'Moon King' (a metaphor for a noble person): first, giving alms to the poor; second, upholding the five precepts; third, revering the Three Jewels (Buddha, Dharma, Sangha); and fourth, secretly setting up lights to offer to rulers, fathers, teachers, and so on.
Furthermore, the Sanghika-vinaya says, the Buddha said: 'From today onwards, when lighting lamps, one should place the fire on one side and gradually light them. One should first light the lamps illuminating the sharira (Buddha's relics) and Buddha images, and after bowing, one should light the lamps in other places in order. When a lamp is about to go out, one should not extinguish it abruptly. One should say: 'Virtuous ones, the lamp is about to be extinguished.' It is not allowed to blow it out with one's mouth (the meaning is that because there are fire-eating insects, it is feared that the breath will harm the insects, so it is not allowed to blow it out with one's mouth). It is allowed to fan it out with one's hand or with one's robe. One should cut off the wick, burn it, and take it away. When entering, one should not enter abruptly. One should announce: 'Virtuous ones, the lamp is about to be brought in,' and then it may be brought in. If one does not do so, one violates the rules of conduct.'
Furthermore, the Three Thousand Rules of Conduct says that there are five things to pay attention to when lighting lamps: first, one should use a clean cloth to wipe the inside and outside of the lamp to make it clean; second, one should make a clean wick; third, one should make sesame oil oneself; fourth, when adding oil, one should not let the oil be too full, nor should one let the oil be too little; fifth, one should protect the lamp to make it stable and not hang it in a place that obstructs people's passage.
Furthermore, the Five Hundred Questions says that the light of the Buddha should be continued and not extinguished during the day. The Buddha has no ignorance or darkness. Because there are originally no words or thoughts to limit it, extinguishing the lamp is a sin. Furthermore, the Tripitaka master Bo Po Shi of the Great Tang Dynasty said that there is no place to take lamp oil from in front of the Buddha. One can take lamp oil from the side with something, as long as it does not damage the light of the lamp.
The Circumstances of Hanging Banners, Chapter Four
As the Kasyapa Admonishes Ananda Sutra says, in the past, King Ashoka (an Indian Mauryan emperor who vigorously promoted Buddhism) built one thousand two hundred pagodas in his territory. The queen was ill and bedridden, and a shramana came to visit the king's illness. The king said: 'Previously, for the one thousand two hundred pagodas, I had each woven with gold thread banners, wanting to hang the banners and scatter flowers myself, but just as I began to prepare, I became seriously ill and fear that I will not be able to fulfill my wish.' The daoren told the king to please join his palms together and pray wholeheartedly. The daoren immediately manifested his supernatural powers, and at that time, the one thousand two hundred pagodas were all in front of the king. The king was very happy to see them and ordered people to bring gold banners and gold flowers and hang them on the various pagodas. The pagodas, whether high or low, immediately came to the king's hand.
。王得本願身復病癒。即發大意。延壽二十五年。故名續命神幡。又普廣經云。若四輩男女。若臨終時。若已過命。于其亡日。造作黃幡懸著剎上。使獲福德。離八難苦。得生十方諸佛凈土。幡蓋供養隨心所愿。至成菩提。幡隨風轉破碎都盡。至成微塵。幡一轉時。轉輪王位。乃至吹塵小王之位。其報無量。然燈供養照諸幽冥。苦痛眾生蒙此光明。得互相見。緣此福德。拔彼眾生悉得休息。
問曰。何故經中為亡人造作黃幡。掛于冢塔之上者。答曰。雖未見經釋。然可以義求。此五大色中。黃色居中。用表忠誠。盡心修福。為引中陰不之惡趣。莫生邊國也。又黃色像金。鬼神冥道。將為金用故。俗中解祠之時。剪白紙錢。鬼得白錢用。剪黃紙錢。鬼得金錢用問曰。何以得知。答曰。冥報記。冥祥記。具述可知。又譬喻經云。有人窖粟數百石。時有谷賊盜主人粟。盡開窖不見一粒。主人唯見一蟲。身軀極大。捉得拷問。汝何以盜我粟盡。汝是何神。蟲報主人言。汝將我至四衢路首。有識知我者。主人取語。將至交首。道逢有官騎黃馬著黃衣。車乘衣服皆同黃色。黃官問蟲云。谷賊汝何在此。主人方知蟲是谷賊。主人又問。向乘馬黃衣是誰。谷賊言。是黃金之精。以報主人食粟之直。主人因此得金。用不可盡。良由
【現代漢語翻譯】 現代漢語譯本：國王因為幡的本願而身體康復，隨即發起宏大的志願，延壽二十五年，所以這幡被稱為續命神幡。另外，《普廣經》中說，如果四輩男女，在臨終時，或者已經去世后，在其忌日，製作黃幡懸掛在佛塔上，可以獲得福德，脫離八難之苦，得以往生十方諸佛的清凈國土。用幡蓋供養，可以隨心所愿，直至成就菩提。幡隨風轉動，破碎成微塵，幡每轉動一次，就能獲得轉輪王位，乃至吹塵小王的果報，其福報無量。點燃燈供養，照亮所有幽暗之處，使受苦的眾生蒙受光明，得以互相看見。憑藉這種福德，救拔那些眾生，使他們都能得到安息。
有人問：為什麼經典中說要為亡人制作黃幡，懸掛在墳墓或佛塔之上呢？回答說：雖然沒有在經文中看到解釋，但是可以從義理上推求。這五大色中，黃色居於中央，用來表示忠誠，盡心修福，爲了引導中陰身不墮入惡趣，不往生邊遠之地。而且黃色象徵黃金，鬼神冥道，會把它當作黃金使用。所以世俗中在祭祀的時候，剪白紙錢，鬼得到白錢使用；剪黃紙錢，鬼得到金錢使用。有人問：憑什麼知道這些呢？回答說：《冥報記》、《冥祥記》中，都有詳細的敘述可以瞭解。又如《譬喻經》中說，有人儲藏了幾百石糧食，當時有個偷谷賊偷了主人的糧食，打開糧倉卻看不到一粒糧食。主人只看到一隻蟲子，身軀非常巨大。捉住蟲子拷問它，你為什麼偷光我的糧食？你是什麼神？蟲子告訴主人說，你把我帶到四通八達的十字路口，有認識我的人。主人聽了蟲子的話，把它帶到十字路口，在路上遇到一位官員騎著黃馬，穿著黃衣，車乘衣服都是黃色。黃衣官員問蟲子說：偷谷賊，你在這裡做什麼？主人這才知道蟲子是偷谷賊。主人又問：剛才騎馬穿黃衣的人是誰？谷賊說：是黃金之精，用來償還主人被吃的糧食的價值。主人因此得到了黃金，用之不盡。這實在是由於...
【English Translation】 English version: The king recovered from his illness due to the original vow of the pennant, and immediately made a great aspiration, extending his life by twenty-five years. Therefore, this pennant is called the 'Life-Extending Divine Pennant'. Furthermore, the 'Universal Radiance Sutra' says that if men and women of the four classes, at the time of death, or after they have passed away, on the anniversary of their death, make yellow pennants and hang them on stupas, they can obtain blessings, escape the suffering of the eight difficulties, and be reborn in the pure lands of the Buddhas in the ten directions. Offering pennants and canopies can fulfill their wishes, until they achieve Bodhi. As the pennant turns in the wind, breaking into fine dust, each turn of the pennant brings the reward of a Chakravartin king, or even the position of a minor king who blows dust. The merit is immeasurable. Offering lamps illuminates all dark places, allowing suffering beings to receive light and see each other. Through this merit, those beings are rescued and can all find rest.
Someone asked: Why do the sutras say to make yellow pennants for the deceased and hang them on tombs or stupas? The answer is: Although I have not seen an explanation in the sutras, it can be inferred from the meaning. Among the five great colors, yellow is in the center, used to represent loyalty and sincere cultivation of merit, in order to guide the intermediate state being (Antarabhava) not to fall into evil realms, and not to be reborn in remote lands. Moreover, yellow symbolizes gold, and ghosts and spirits in the underworld will treat it as gold. Therefore, in secular sacrifices, white paper money is cut, and ghosts use white money; yellow paper money is cut, and ghosts use gold money. Someone asked: How do you know this? The answer is: The 'Records of Retribution' (Ming Bao Ji) and 'Records of Auspicious Omens' (Ming Xiang Ji) contain detailed descriptions that can be understood. Furthermore, the 'Parable Sutra' says that someone stored hundreds of stones of grain. At that time, there was a grain thief who stole the owner's grain. When the granary was opened, not a single grain could be seen. The owner only saw an insect, whose body was very large. He caught the insect and interrogated it, 'Why did you steal all my grain? What kind of spirit are you?' The insect told the owner, 'Take me to the crossroads, and there will be people who recognize me.' The owner listened to the insect and took it to the crossroads. On the way, they met an official riding a yellow horse, wearing yellow clothes, and the carriage and clothes were all yellow. The yellow-clothed official asked the insect, 'Grain thief, what are you doing here?' Only then did the owner realize that the insect was the grain thief. The owner then asked, 'Who was the person riding the horse and wearing yellow clothes just now?' The grain thief said, 'It is the essence of gold, used to repay the owner for the value of the grain that was eaten.' The owner therefore obtained gold, which was inexhaustible. This is truly due to...
人鬼趣別。感見不同。故聖制黃幡。為其亡人掛之塔冢。令魂神尋見得實救濟冥之也。
又百緣經云。昔佛在世時。迦毗羅衛城中。有一長者。其家巨富財寶無量。不可稱計。生一男兒。端正殊妙與眾超絕。其兒初生。于虛空中有一大幡。遍覆城上。父母見已歡喜無量。因為立字名波多迦。年漸長大求佛出家。得阿羅漢。三明六通。具八解脫。比丘見已而便白佛言。此波迦多。宿殖何福。生便端正與眾超絕。于虛空中有大幡蓋。遍覆城上。又值世尊出家得道。佛告比丘。乃往過去九十一劫。毗婆尸佛入涅槃后。時有王名槃頭末帝。收其舍利造四寶塔。高一由旬。而供養之時有一人。于彼塔邊施設大會。作一長幡懸著塔上。發願而去。緣是功德。從是以來。九十一劫不墮惡道。天上人中。常有大幡覆蔭其上。受福快樂。乃至今者遭值於我。出家得道。
又菩薩本行經云。昔佛在世。與諸比丘及與阿難。從郁卑羅延國。遊行村落。時天盛熱無有陰涼。有放羊人。見佛涉熱即起凈心。編草作蓋用覆佛上。游隨佛行。去羊大遠。放蓋擲地還趣羊邊。佛便微笑告阿難言。此放羊人以恭敬心。而以草蓋用覆佛上。以此功德。十三劫中不墮惡道。天上人間生尊貴家。快樂無極。常有自然七寶之蓋。而在其上。竟十三劫。
【現代漢語翻譯】 現代漢語譯本 人與鬼的感受不同，所見到的景象也不同。所以聖人制定了懸掛黃幡的制度，為死者掛在塔或墳墓上，讓亡者的魂神能夠尋著黃幡找到，得到真實的救濟，脫離陰間的苦難。
《百緣經》中說，過去佛在世的時候，在迦毗羅衛城（Kapilavastu，古印度城市，釋迦牟尼的故鄉）中，有一位長者（wealthy householder），家財萬貫，財富多得無法計算。他生了一個兒子，相貌端正殊妙，超越眾人。這個孩子剛出生時，在天空中出現了一個巨大的幡（banner），遍佈整個城市上空。父母看到后，歡喜無量，因此給孩子取名為波多迦（Pataka，意為『幡』）。波多迦漸漸長大，後來跟隨佛出家，證得阿羅漢（Arhat，佛教修行者所能達到的最高境界之一），具足三明六通（threefold wisdom and six supernatural powers），擁有八解脫（eight liberations）。比丘（Bhikkhu，佛教出家男眾）們看到后，就問佛說：『這個波多迦，過去種下了什麼福德，出生就相貌端正，超越眾人，在虛空中還有大幡覆蓋在城市上空，又能遇到世尊出家得道？』佛告訴比丘們說：『在過去九十一劫（kalpa，佛教時間單位）之前，毗婆尸佛（Vipassi Buddha，過去七佛之一）入涅槃（Nirvana，佛教術語，指解脫）后，當時有一位國王名叫槃頭末帝（Bandhumati），收集毗婆尸佛的舍利（relics），建造了一座四寶塔，高一由旬（yojana，古印度長度單位），並進行供養。當時有一個人在塔邊設定大會，製作了一個長幡懸掛在塔上，發願而去。因為這個功德，從那以後，九十一劫都沒有墮入惡道（evil realms），在天上人間，常常有大幡覆蓋在他上面，享受福報快樂。直到現在，遇到我，出家得道。』
《菩薩本行經》中說，過去佛在世的時候，與眾比丘以及阿難（Ananda，釋迦牟尼的十大弟子之一）從郁卑羅延國（Urubilva），前往**村落。當時天氣炎熱，沒有陰涼的地方。有一個放羊人，看到佛在炎熱中行走，立刻生起恭敬之心，編織草蓋用來遮蓋在佛的頭上，跟隨佛行走。離開羊群很遠，於是把草蓋扔在地上，回去照看羊群。佛便微笑，告訴阿難說：『這個放羊人以恭敬心，用草蓋遮蓋在佛的頭上，因為這個功德，十三劫中不會墮入惡道，在天上人間出生在尊貴的家庭，快樂無極，常常有自然的七寶之蓋（seven treasures canopy）在他的上方，持續十三劫。』
【English Translation】 English version The perceptions of humans and ghosts differ, and what they see is also different. Therefore, the sages established the system of hanging yellow banners, hanging them on pagodas or tombs for the deceased, so that the souls of the deceased can find them, receive real salvation, and escape the suffering of the underworld.
The Hundred Karma Stories says that in the past, when the Buddha was in the world, in the city of Kapilavastu (ancient Indian city, the birthplace of Shakyamuni), there was a wealthy householder (wealthy householder) whose family was extremely rich and whose wealth was immeasurable. He had a son who was handsome and extraordinary, surpassing everyone else. When this child was born, a huge banner (banner) appeared in the sky, covering the entire city. When his parents saw this, they were overjoyed and named the child Pataka (Pataka, meaning 'banner'). Pataka gradually grew up, and later followed the Buddha to become a monk, attained Arhat (Arhat, one of the highest states that a Buddhist practitioner can achieve), possessed threefold wisdom and six supernatural powers (threefold wisdom and six supernatural powers), and had eight liberations (eight liberations). When the Bhikkhus (Bhikkhu, Buddhist monks) saw this, they asked the Buddha: 'What merits did this Pataka plant in the past that he was born handsome and extraordinary, surpassing everyone else, and there was a large banner covering the city in the sky, and he was able to meet the World Honored One to become a monk and attain enlightenment?' The Buddha told the Bhikkhus: 'Ninety-one kalpas (kalpa, Buddhist unit of time) ago, after Vipassi Buddha (Vipassi Buddha, one of the past seven Buddhas) entered Nirvana (Nirvana, Buddhist term, referring to liberation), there was a king named Bandhumati who collected the relics (relics) of Vipassi Buddha and built a four-jeweled pagoda, one yojana (yojana, ancient Indian unit of length) high, and made offerings. At that time, a person set up a great assembly by the pagoda, made a long banner and hung it on the pagoda, and made a vow and left. Because of this merit, he has not fallen into the evil realms (evil realms) for ninety-one kalpas since then. In the heavens and among humans, there is often a large banner covering him, enjoying blessings and happiness. Until now, he has met me, become a monk, and attained enlightenment.'
The Bodhisattva's Deeds says that in the past, when the Buddha was in the world, he and the Bhikkhus and Ananda (Ananda, one of the ten great disciples of Shakyamuni) went from Urubilva (Urubilva) to **villages. At that time, the weather was hot and there was no shade. A shepherd saw the Buddha walking in the heat and immediately developed a respectful heart, weaving a grass cover to cover the Buddha's head and following the Buddha. He left the sheep far away, so he threw the grass cover on the ground and went back to take care of the sheep. The Buddha smiled and said to Ananda: 'This shepherd, with a respectful heart, used a grass cover to cover the Buddha's head. Because of this merit, he will not fall into the evil realms for thirteen kalpas, and he will be born into a noble family in the heavens and among humans, with boundless happiness, and there will always be a natural seven treasures canopy (seven treasures canopy) above him, lasting for thirteen kalpas.'
出家修道成辟支佛。名阿耨菩提。
頌曰。
久厭無明樹 方欣奈苑鮮 始入香山路 終逢不壞身 定花發智果 神燈照梵天 霞幡同錦色 芬馥合爐煙 宛轉騰空飏 倒下似紅蓮 夙夜風吹轉 重疊輪王因 攀仰無厭足 結侶感留瞻 何知色中彩 招福壽延年
諸經要集卷第四 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第五
西明寺沙門釋道世集
受請部第七(此有八緣)述意緣供養緣簡偽緣聖僧緣施食緣食時緣食法緣食訖緣
述意緣第一
夫三寶平等。曠若虛空。無怨無親。事絕貴賤。無適無莫。乃應檀心。故冥懷遣相。與空際而為極。任時隨緣。共法界而等量。因既不窮。果亦無盡。且俗儉財貧限約而施。物既有限心亦局執。或計人以選德。或約行以簡濁。或取相以別形。或觀容以驅陋。如是約人約財。局心難記。有涯之福不信。無邊之報頗沾。故昔有毗舍佉母。別請五百羅漢。如來譏呵。不如僧次請一凡僧。得福無量。故知心無限極。則福遍十方。財無多少。則心該法界也。
供養緣第二
如地持論云。菩薩供養如來。略說十種。一身供養。二支提供養。三現前供養。四不現前供養五
【現代漢語翻譯】 現代漢語譯本 出家修行證得辟支佛（Pratyekabuddha，一種不依師自悟的聖者），名為阿耨菩提（Anuttara-bodhi，無上菩提，即最高的覺悟）。
頌曰：
長久厭倦無明之樹，才欣喜奈苑（Nairanjana，尼連禪河邊的花園）之鮮艷。 開始進入香山之路，最終逢遇不壞之身（金剛不壞之身）。 定力之花綻放智慧之果，神聖之燈照亮梵天（Brahma，色界天的最高層）。 霞光之幡如同錦緞之色，芬芳之氣與爐中之煙融合。 宛轉騰空飛揚，倒下時如同紅色蓮花。 日夜被風吹動旋轉，重疊積累轉輪王（Chakravartin，統治世界的理想君王）之因。 攀援仰望沒有厭足，結伴而行感動駐足觀看。 何曾知曉色（Rupa，物質現象）中之色彩，能招來福壽延年。
《諸經要集》卷第四 大正藏第54冊 No. 2123 《諸經要集》
《諸經要集》卷第五
西明寺沙門釋道世集
受請部第七（此有八緣）：述意緣、供養緣、簡偽緣、聖僧緣、施食緣、食時緣、食法緣、食訖緣。
述意緣第一
三寶（Triratna，佛、法、僧）平等，空曠如虛空，沒有怨恨也沒有親疏，事理上超越貴賤，沒有偏頗也沒有厚薄，才能應合佈施者的心意。所以暗中懷著遣除表相的心，與空性（Sunyata，一切事物無自性的狀態）的邊際作為極致。任隨時間，隨順因緣，與法界（Dharmadhatu，一切法的總稱）等同衡量。因為因不窮盡，所以果也沒有窮盡。而且世俗之人節儉，財富貧乏，限制約束而佈施，財物既然有限，心也侷限執著。或者根據人的身份來選擇有德之人，或者根據行為來篩選清凈與污濁，或者根據外貌來區分形態，或者觀察容貌來驅趕醜陋之人。像這樣約束人，約束財物，侷限心量，難以記述。不相信無邊的福報，稍微沾染有涯的福報。所以過去有毗舍佉母（Visakha，一位著名的女居士），特別邀請五百羅漢（Arhat，已證得涅槃的聖者）。如來（Tathagata，佛的稱號）批評呵斥她，不如按僧團的次序請一位凡夫僧，得到的福報無量。所以知道心沒有限極，那麼福報就遍及十方。財物沒有多少，那麼心就包含法界。
供養緣第二
如《地持論》所說，菩薩供養如來，簡略地說有十種：一身供養，二支提供養，三現前供養，四不現前供養，五
【English Translation】 English version Leaving home to cultivate the Way and attain Pratyekabuddhahood (a self-enlightened being who does not rely on a teacher), named Anuttara-bodhi (supreme enlightenment).
Verse:
Long weary of the tree of ignorance, only then rejoicing in the freshness of Nairanjana (the garden by the Nairanjana River). Beginning to enter the path of Fragrant Mountain, ultimately encountering the indestructible body (Vajra body). The flower of Samadhi (meditative absorption) blossoms with the fruit of wisdom, the divine lamp illuminates Brahma (the highest heaven in the realm of form). The banner of rosy clouds is like the color of brocade, the fragrant aroma blends with the smoke from the incense burner. Gracefully soaring into the sky, falling down like a red lotus. Day and night blown and turned by the wind, repeatedly accumulating the cause of a Chakravartin (the ideal universal ruler). Climbing and looking up without weariness, gathering companions feeling moved to stop and gaze. How could one know the colors within form (Rupa, material phenomena), can attract blessings, longevity, and extended years.
Collected Essentials from Various Sutras, Volume 4 Taisho Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 5
Compiled by Shramana Shi Daoshi of Ximing Temple
Section 7 on Receiving Invitations (This has eight causes): Cause of stating the intention, cause of making offerings, cause of distinguishing the false, cause of the holy Sangha, cause of giving food, cause of the time for eating, cause of the rules for eating, cause of finishing eating.
Cause of Stating the Intention, Number 1
The Three Jewels (Triratna, Buddha, Dharma, Sangha) are equal, vast like empty space, without resentment or closeness, matters surpassing nobility and lowliness, without bias or favoritism, only then responding to the mind of the donor. Therefore, secretly cherishing the intention of dispelling appearances, taking the boundary of emptiness (Sunyata, the state of no self-nature in all things) as the ultimate. Allowing time to pass, following conditions, equally measuring with the Dharmadhatu (the totality of all dharmas). Because the cause is inexhaustible, so the fruit is also inexhaustible. Moreover, worldly people are frugal, wealth is poor, limiting and restricting giving, since wealth is limited, the mind is also limited and attached. Perhaps selecting virtuous people based on their status, or screening purity and impurity based on their actions, or distinguishing forms based on their appearance, or observing appearances to drive away the ugly. Like this restricting people, restricting wealth, limiting the mind, difficult to record. Not believing in boundless blessings, slightly touching limited blessings. Therefore, in the past there was Visakha (a famous female lay disciple), who specially invited five hundred Arhats (liberated beings). The Tathagata (Buddha) criticized and scolded her, saying it is better to invite an ordinary monk according to the order of the Sangha, and the blessings obtained will be immeasurable. Therefore, knowing that the mind has no limit, then blessings will pervade the ten directions. Wealth has no amount, then the mind will encompass the Dharmadhatu.
Cause of Making Offerings, Number 2
As stated in the Yogacarabhumi-sastra, when a Bodhisattva makes offerings to the Tathagata, briefly speaking there are ten types: 1. Offering with the body, 2. Offering with the limbs, 3. Offering in the present, 4. Offering not in the present, 5.
自作供養。六他作供養。七財物供養。八勝供養。九不染污供養。十至處道供養。若菩薩于佛色身而設供養。是名身供養。若菩薩為如來故。若供養偷婆。若窟若舍。若故若新。是名支提供養。
若菩薩面見佛身及支提。而設供養。是名現前供養。若菩薩于如來及支提。悕望心俱。歡喜心俱。現前供養。如一如來三世亦然。及現前供養如來支提。三世十方無量世界。若新若故。是名菩薩共現前供養。
若菩薩于不現前如來及支提。及涅槃后。以佛舍利起偷婆。若多至億百千萬。隨力所能。是名廣不現前供養。以是因緣。得無量大果。常攝梵福。于無量大劫不墮惡趣。無上菩提眾具滿足。
若菩薩現前供養。得大功德。不現前供養。得大大功德。共現前不現前供養。得最大大功德。
若菩薩于如來及支提。手自供養。不依懈惰令他作。是名菩薩自作供養。若菩薩于如來及支提。不獨供養。普令親屬在家出家悉共供養。是名自他共供養。若菩薩有少許物。以慈悲心施彼貧苦薄福眾生。令供養如來及支提。令得安樂而不自為。是名他作供養。自作供養者。得大果報。他作供養者。得大大果報自作他作供養者。得最大大果報。若菩薩于如來及支提。以衣食雜寶。種種供養者。是名財物供養。
【現代漢語翻譯】 現代漢語譯本 一、自作供養：自己親自進行供養。 二、他作供養：通過他人進行供養。 三、財物供養：使用財物進行供養。 四、勝供養：殊勝的供養。 五、不染污供養：沒有染污的清凈供養。 六、至處道供養：以到達之處的道路進行供養。 如果菩薩對佛陀的色身進行供養，這稱為身供養。如果菩薩爲了如來的緣故，供養Stupa（窣堵坡，佛塔），無論是窟、舍，無論是舊的還是新的，這稱為支提供養。 如果菩薩親眼見到佛身和Stupa（窣堵坡，佛塔）而進行供養，這稱為現前供養。如果菩薩對於如來和Stupa（窣堵坡，佛塔），懷著希望之心和歡喜之心，進行現前供養，如同對一位如來，對過去、現在、未來三世的如來也是如此。以及現前供養如來的Stupa（窣堵坡，佛塔），對三世十方無量世界，無論是新的還是舊的，這稱為菩薩共同的現前供養。 如果菩薩對於不現前的如來和Stupa（窣堵坡，佛塔），以及涅槃之後，用佛陀的舍利建造Stupa（窣堵坡，佛塔），無論是多個乃至億百千萬個，隨自己的能力所能，這稱為廣大的不現前供養。因為這個因緣，得到無量大的果報，常常獲得梵天的福報，在無量大劫中不墮入惡趣，無上菩提的資糧具足圓滿。 如果菩薩現前供養，得到大的功德；不現前供養，得到更大的功德；共同現前和不現前供養，得到最大最大的功德。 如果菩薩對於如來和Stupa（窣堵坡，佛塔），親手進行供養，不依賴懈怠而讓別人去做，這稱為菩薩的自作供養。如果菩薩對於如來和Stupa（窣堵坡，佛塔），不獨自供養，普遍讓親屬在家和出家的人都共同供養，這稱為自他共同供養。如果菩薩有少許的財物，以慈悲心施捨給那些貧苦薄福的眾生，讓他們供養如來和Stupa（窣堵坡，佛塔），讓他們得到安樂而不為自己，這稱為他作供養。自作供養的人，得到大的果報；他作供養的人，得到更大的果報；自作和他作供養的人，得到最大最大的果報。如果菩薩對於如來和Stupa（窣堵坡，佛塔），用衣服、食物、雜寶等種種物品進行供養，這稱為財物供養。
【English Translation】 English version 1. Self-made offerings: Making offerings personally. 2. Other-made offerings: Making offerings through others. 3. Material offerings: Making offerings using wealth and goods. 4. Superior offerings: Excellent and supreme offerings. 5. Undefiled offerings: Pure offerings without defilement. 6. Offerings of the path to the destination: Making offerings with the path to the destination. If a Bodhisattva makes offerings to the physical body of the Buddha, this is called 'body offering'. If a Bodhisattva, for the sake of the Tathagata (如來, Thus Come One), makes offerings to a Stupa (窣堵坡, a Buddhist monument), whether it be a cave or a dwelling, whether old or new, this is called 'support offering'. If a Bodhisattva personally sees the Buddha's body and the Stupa (窣堵坡, a Buddhist monument) and makes offerings, this is called 'present offering'. If a Bodhisattva, with a hopeful and joyful mind, makes present offerings to the Tathagata (如來, Thus Come One) and the Stupa (窣堵坡, a Buddhist monument), just as to one Tathagata, so it is to the Tathagatas of the three times (past, present, and future). And making present offerings to the Tathagata's Stupa (窣堵坡, a Buddhist monument) in the countless worlds of the three times and ten directions, whether new or old, this is called 'common present offering' by the Bodhisattva. If a Bodhisattva, for the Tathagata (如來, Thus Come One) and the Stupa (窣堵坡, a Buddhist monument) who are not present, and after Nirvana (涅槃, liberation from the cycle of rebirth), builds Stupas (窣堵坡, Buddhist monuments) with the Buddha's relics, whether many, up to hundreds of millions, according to their ability, this is called 'vast non-present offering'. Because of this cause, they obtain immeasurable great rewards, constantly receive Brahma's blessings, and do not fall into evil realms for immeasurable great kalpas (劫, eons), and the provisions for unsurpassed Bodhi (菩提, enlightenment) are fully complete. If a Bodhisattva makes present offerings, they obtain great merit; if they make non-present offerings, they obtain even greater merit; if they make common present and non-present offerings, they obtain the greatest merit. If a Bodhisattva personally makes offerings to the Tathagata (如來, Thus Come One) and the Stupa (窣堵坡, a Buddhist monument), without relying on laziness and having others do it, this is called the Bodhisattva's 'self-made offering'. If a Bodhisattva does not make offerings alone, but universally has relatives, both lay and monastic, make offerings together, this is called 'self and other common offering'. If a Bodhisattva has a small amount of wealth, and with a compassionate heart gives it to those poor and with little merit, allowing them to make offerings to the Tathagata (如來, Thus Come One) and the Stupa (窣堵坡, a Buddhist monument), allowing them to obtain peace and happiness without doing it for themselves, this is called 'other-made offering'. Those who make self-made offerings obtain great rewards; those who make other-made offerings obtain even greater rewards; those who make self-made and other-made offerings obtain the greatest rewards. If a Bodhisattva makes offerings to the Tathagata (如來, Thus Come One) and the Stupa (窣堵坡, a Buddhist monument) with clothing, food, various treasures, and other things, this is called 'material offering'.
若菩薩久來以財物供養。若多若少。現不現前。自作他作。淳凈信心而作供養。以是善根。迴向無上菩提。是名勝供養。
若菩薩自手供養如來及支提。不輕他人。不放逸不懈怠。至心恭敬。不染污心。不于信心勝人所現諂曲求財。亦不得以諸不凈物等供養。是名無染供養。
若菩薩殊勝不染財物。供養如來及支提。若自力得。若從他求。若如意得財。若化作身。若二若三。乃至百千萬億身。悉禮如來。彼一一身。化作百千手。彼一一手以種種華香。供養如來及支提。彼一切身。悉讚歎如來真實功德。饒益眾生。如是等名為如意自在力供養。不待如來出現於世。何以故。住不退轉地菩薩。於一切佛剎未曾障礙故。若菩薩不自力得財。亦不從他求。而為供養。然於他眾生。乃至十方無量世界。上中下心所作供養。菩薩于彼一切供養。以凈信心勝妙解心周遍隨喜。是菩薩以少方便。興大供養。攝大菩提。乃至於一構牛頃。於一切眾生。修四無量心等。是名至處道供養。如來第一最上。比前財物供養。百倍千倍。乃至算數譬喻不得為比。如是十事。名菩薩一切種供養。如來法僧亦爾。當知於此三寶。作十種供養。菩薩于如來所。起六種凈心。謂福田無上心。恩德無上心。於一切眾生無上心。如優曇缽華難遇心。
【現代漢語翻譯】 現代漢語譯本 若菩薩長久以來用財物供養，無論多少，無論是否親身供養，無論是自己做還是讓別人做，都以純凈的信心進行供養，並將這些善根迴向于無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這被稱為殊勝的供養。
若菩薩親手供養如來（Tathagata，如來）和支提（Caitya，佛塔），不輕視他人，不放逸，不懈怠，以至誠恭敬之心，不以染污之心供養，不在信心勝過自己的人面前諂媚求財，也不用不乾淨的物品等進行供養。這被稱為無染的供養。
若菩薩以殊勝且不染污的財物，供養如來和支提，無論是自己努力所得，還是從他人處求得，或是如意獲得的財物，或是化作身形，無論是兩個還是三個，乃至百千萬億個身形，都向如來禮拜。每一個身形，都化作百千隻手，每一隻手都用各種鮮花和香供養如來和支提。所有這些身形，都讚歎如來的真實功德，饒益眾生。這些被稱為如意自在力供養。不需要等待如來出現在世間。為什麼呢？因為住在不退轉地（Avaivartika-bhumi，不退轉地）的菩薩，對於一切佛剎（Buddha-kshetra，佛土）都沒有障礙。若菩薩不是自己努力獲得財物，也不是從他人處求得，而是爲了供養，對於其他眾生，乃至十方無量世界，以上中下心所作的供養，菩薩對於所有這些供養，以清凈的信心和殊勝的理解之心普遍隨喜。這位菩薩以小的方便，興起大的供養，攝取大的菩提，乃至在一構牛頃（極短的時間），對於一切眾生，修四無量心（四梵住）等。這被稱為至處道供養。如來是第一最上的，比之前的財物供養，百倍千倍，乃至用算數譬喻都無法相比。這十件事，名為菩薩的一切種供養。如來、法、僧（Sangha，僧伽）也是如此。應當知道對於此三寶，作十種供養。菩薩對於如來，生起六種清凈心，即福田無上心，恩德無上心，對於一切眾生無上心，如優曇缽華（Udumbara，優曇婆羅花）般難遇的心。
【English Translation】 English version If a Bodhisattva has long been making offerings with wealth, whether much or little, whether in person or not, whether done by oneself or by others, making offerings with pure faith, and dedicating these roots of goodness to Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment), this is called a superior offering.
If a Bodhisattva personally offers to the Tathagata (如來, Thus Come One) and Caitya (佛塔, stupa), without belittling others, without negligence, without laziness, with sincere reverence, without a defiled mind, without flattering and seeking wealth from those who surpass oneself in faith, and also does not make offerings with unclean objects, this is called an undefiled offering.
If a Bodhisattva offers superior and undefiled wealth to the Tathagata and Caitya, whether obtained by one's own effort, or sought from others, or obtained as desired, or transforming bodies, whether two or three, or even hundreds of thousands of millions of bodies, all prostrating to the Tathagata. Each of these bodies transforms into hundreds of thousands of hands, and each hand offers various flowers and incense to the Tathagata and Caitya. All these bodies praise the true merits of the Tathagata, benefiting sentient beings. These are called offerings with the power of wish-fulfilling freedom. There is no need to wait for the Tathagata to appear in the world. Why? Because a Bodhisattva dwelling in the Avaivartika-bhumi (不退轉地, non-retrogression stage) has no obstacles in all Buddha-kshetra (佛土, Buddha-fields). If a Bodhisattva does not obtain wealth by one's own effort, nor seek it from others, but makes offerings for the sake of other sentient beings, even in the ten directions of immeasurable worlds, with superior, middling, and inferior minds, the Bodhisattva universally rejoices in all these offerings with pure faith and superior understanding. This Bodhisattva, with small means, raises great offerings, gathers great Bodhi, even in a moment (構牛頃), cultivates the four immeasurable minds (四梵住, four brahma-viharas) for all sentient beings. This is called an offering that reaches the destination of the path. The Tathagata is the first and foremost, a hundred times, a thousand times, even countless times better than the previous offerings of wealth. These ten things are called all kinds of offerings of a Bodhisattva. The Tathagata, Dharma, and Sangha (僧伽, monastic community) are also the same. It should be known that making ten kinds of offerings to these Three Jewels. The Bodhisattva generates six kinds of pure minds towards the Tathagata, namely, the supreme mind of the field of merit, the supreme mind of grace and virtue, the supreme mind towards all sentient beings, and a mind as rare as the Udumbara (優曇婆羅花) flower.
於三千大千世界獨一心。於世間出世間法一切具足依義心。以此六心少想供養如來法僧。獲無量功德。何況多。
又瑜伽論云。何菩薩于如來所供養如來。當知供養略有十種。一設利羅供養。二別供養。三現前供養。四不現前供養。五自作供養。六教他供養。七財敬供養。八粗大供養。九無染供養。十正行供養(釋文大同)又優婆塞戒經云。佛言。善男子。在家菩薩。若欲受持優婆塞戒。先當次第供養六方。言。
東方者。即是父母。若有人能供養父母。衣服飲食。臥具湯藥。房舍財寶。恭敬禮拜。讚歎尊重。是人則能供養東方父母。是父母還以五事報之。一至心憂念。二終不欺誑。三舍財與之。四為娉上族。五教以世事。
南方者。即是師長。若有人能供養師長衣服飲食。臥具湯藥。尊重讚歎。恭敬禮拜。早起晚臥。受行善教。是人則能供養南方師長。是師復以五事報之。一速教不令失時。二儘教不令不盡。三勝己不生嫉妒。四將付嚴師善友。五臨終舍財與之。
西方者即是妻子。若有人能供給妻子衣服飲食臥具湯藥瓔珞服飾嚴身之具。是人則能供養西方妻子。是妻子復以十四事報之。一所作盡心營之二常作終不懈惰。三所作必令終竟。四疾作不令失時。五常為瞻視賓客。六凈其房舍臥具
【現代漢語翻譯】 現代漢語譯本：在三千大千世界中保持唯一的心念。對於世間和出世間的一切法，都以具足意義的心來依止。以這六種心念，略微地供養如來（Tathagata，佛的稱號）、佛法（Dharma，佛教教義）和僧伽（Sangha，佛教僧團），就能獲得無量的功德，更何況是更多的供養呢？
又，《瑜伽師地論》（Yoga-bhumi-sastra）中說，什麼樣的菩薩（Bodhisattva，立志成佛的修行者）在如來處供養如來呢？應當知道供養略有十種：一是舍利羅（Sarira，佛陀或高僧的遺骨）供養，二是特別供養，三是現前供養，四是不現前供養，五是自己做供養，六是教他人供養，七是財物恭敬供養，八是粗大供養，九是無染供養，十是正行供養（解釋文字大致相同）。又《優婆塞戒經》（Upasaka Sila Sutra）中說，佛（Buddha）說：『善男子，在家菩薩如果想要受持優婆塞戒（Upasaka Sila，在家居士所受的戒律），首先應當依次供養六方。』
東方，就是父母。如果有人能夠供養父母衣服、飲食、臥具、湯藥、房舍財寶，恭敬禮拜，讚歎尊重，這個人就能供養東方的父母。父母也會用五件事來回報：一是真心憂念子女，二是始終不欺騙子女，三是舍財物給子女，四是為子女選擇好的婚配，五是教導子女世間事務。
南方，就是師長。如果有人能夠供養師長衣服、飲食、臥具、湯藥，尊重讚歎，恭敬禮拜，早起晚睡，接受並實行師長的教誨，這個人就能供養南方的師長。師長也會用五件事來回報：一是迅速教導，不耽誤時機，二是全部教導，不保留，三是勝過自己也不生嫉妒，四是將學生託付給嚴格的老師和善友，五是臨終時舍財物給學生。
西方，就是妻子。如果有人能夠供給妻子衣服、飲食、臥具、湯藥、瓔珞服飾等裝飾身體的物品，這個人就能供養西方的妻子。妻子也會用十四件事來回報：一是盡心盡力地經營家務，二是經常操持家務而不懈怠，三是所做的事情必定完成，四是迅速完成而不耽誤時機，五是經常為丈夫照顧客人，六是打掃乾淨房舍臥具。
【English Translation】 English version: With a singular mind in the three thousand great thousand worlds. With a mind that fully embodies meaning, relying on all Dharmas (teachings) of the mundane and supramundane realms. By offering to the Tathagata (Buddha), Dharma (Buddhist teachings), and Sangha (Buddhist community) with these six mental states, even with a small thought, one obtains immeasurable merit. How much more so with greater offerings?
Furthermore, the Yoga-bhumi-sastra (Treatise on the Stages of Yogic Practice) states: Which Bodhisattva (one who seeks enlightenment) makes offerings to the Tathagata at the place of the Tathagata? Know that offerings are roughly of ten kinds: first, Sarira (relics) offerings; second, special offerings; third, present offerings; fourth, non-present offerings; fifth, self-made offerings; sixth, offerings made by teaching others; seventh, offerings of wealth and respect; eighth, coarse and large offerings; ninth, undefiled offerings; tenth, righteous conduct offerings (the explanatory text is largely the same). Furthermore, the Upasaka Sila Sutra (Sutra on the Precepts of the Lay Disciple) states: The Buddha (enlightened one) said: 'Good man, if a lay Bodhisattva wishes to uphold the Upasaka Sila (lay precepts), he should first make offerings to the six directions in order.'
The East is one's parents. If one can provide parents with clothing, food, bedding, medicine, housing, and treasures, and treat them with reverence, respect, praise, and honor, then one can make offerings to one's parents in the East. The parents will reciprocate with five things: first, sincere concern for their children; second, never deceiving their children; third, giving wealth to their children; fourth, choosing a good marriage partner for their children; fifth, teaching their children about worldly affairs.
The South is one's teachers. If one can provide teachers with clothing, food, bedding, medicine, respect, praise, reverence, and worship, and rise early and retire late, and accept and practice the teachers' teachings, then one can make offerings to one's teachers in the South. The teachers will reciprocate with five things: first, teaching quickly without delay; second, teaching completely without reservation; third, not being jealous of students who surpass them; fourth, entrusting students to strict teachers and good friends; fifth, giving wealth to students at the time of death.
The West is one's wife. If one can provide one's wife with clothing, food, bedding, medicine, necklaces, ornaments, and items for adorning the body, then one can make offerings to one's wife in the West. The wife will reciprocate with fourteen things: first, managing household affairs with all her heart; second, constantly working without laziness; third, ensuring that tasks are completed; fourth, completing tasks quickly without delay; fifth, constantly attending to guests for her husband; sixth, cleaning the house and bedding.
。七愛敬當則柔軟。八儻使軟言教詔。九善能守護財物。十晨起夜寐。十一能護凈舍。十二能忍教誨。十三能覆惡事。十四能瞻病苦。
北方者即是知識。若有人能供施善友任力與之。恭敬柔言禮拜讚歎。是人則能供養北方善知識。是善知識。復以四事而還報之。一教修善法。二令離惡法。三有恐怖時能為救解。四放逸之時能令除舍。
下方者即是奴婢。若有人能供給奴婢衣食病瘦醫藥。不罵不打。是人則能供給下方奴婢。是奴婢復以十事報之。一不作罪過。二不待教作。三作必令竟。四疾作不令失時。五主雖貧窮終不捨離。六早起。七守物。八少恩多報。九至心敬念。十善覆惡事。
上方者。即是沙門婆羅門等。若有供養上方沙門婆羅門。衣服飲食房舍臥具病瘦醫藥。怖時能救。饑饉世施食。聞惡能遮。禮拜恭敬尊重讚歎。是人則能供養上方沙門等。是出家人。復以五事報之。一能令生信。二教修智慧。三教令行施。四教令持戒。五教令多聞。若有供養是六方者。是人則能增長財命。能得受持優婆塞戒。
又智度論云。諸佛恭敬法故。供養於法。以法為師。何以故。三世諸佛。皆以諸法實相為師。問曰。如佛不求福德。何故供養。答曰。佛從無量劫中。修諸功德。常行諸善。不但求報。敬
【現代漢語翻譯】 七、以愛敬之心對待他們，態度柔和。 八、如果他們犯錯，用溫和的言語教導勸誡。 九、善於守護他們的財物。 十、早起晚睡，勤勞工作。 十一、能夠保持住所的清潔。 十二、能夠忍受教誨。 十三、能夠掩蓋主人的惡行。 十四、能夠照顧生病的主人。
北方代表著知識，也就是善知識（kalya-mitra，指引正道的良師益友）。如果有人能夠供養善友，盡力幫助他們，以恭敬柔和的言語禮拜讚歎，這個人就能供養北方的善知識。這些善知識會用四件事來回報他： 一、教導他修習善法。 二、使他遠離惡法。 三、在遇到恐怖時能夠救助他。 四、在放逸懈怠時能夠勸誡他。
下方代表著奴婢。如果有人能夠供給奴婢衣食，在他們生病時提供醫藥，不辱罵不鞭打，這個人就能供給下方的奴婢。這些奴婢會用十件事來回報他： 一、不犯任何罪過。 二、不用教導就能主動完成任務。 三、做事一定會完成。 四、迅速完成任務，不耽誤時間。 五、即使主人貧窮也不會捨棄。 六、早起工作。 七、守護主人的財物。 八、即使受到很少的恩惠也會加倍報答。 九、真心敬念主人。 十、善於掩蓋主人的惡行。
上方代表著沙門（sramana，出家修道者）、婆羅門（brahmana，印度教祭司）等。如果有人供養上方的沙門、婆羅門，提供衣服、飲食、房舍、臥具、醫藥，在他們恐懼時能夠救助，在饑荒年代施捨食物，聽到對他們的惡言能夠遮止，禮拜恭敬尊重讚歎，這個人就能供養上方的沙門等。這些出家人會用五件事來回報他： 一、能夠使他生起信心。 二、教導他修習智慧。 三、教導他行佈施。 四、教導他持守戒律。 五、教導他廣聞佛法。 如果有人供養這六方，這個人就能增長財富和壽命，能夠受持優婆塞（upasaka，在家男居士）戒。
另外，《智度論》（Mahaprajnaparamita-sastra）中說，諸佛因為恭敬佛法，所以供養佛法，以佛法為老師。為什麼呢？因為過去、現在、未來三世諸佛，都是以諸法實相為老師。有人問：如果佛不求福德，為什麼還要供養呢？回答說：佛從無量劫以來，修習各種功德，經常行各種善事，不僅僅是爲了求回報，而是出於恭敬。
【English Translation】 7. Treat them with love and respect, and be gentle in attitude. 8. If they make mistakes, teach and admonish them with gentle words. 9. Be good at protecting their property. 10. Get up early and go to bed late, working diligently. 11. Be able to keep the residence clean. 12. Be able to endure teachings. 13. Be able to cover up the master's misdeeds. 14. Be able to take care of the sick master.
The north represents knowledge, which is the kalya-mitra (good spiritual friend, a virtuous and wise mentor who guides one on the right path). If someone can support good friends, help them to the best of their ability, and praise them with respectful and gentle words, then this person can support the good spiritual friends of the north. These good spiritual friends will repay him with four things: 1. Teach him to cultivate good dharmas (virtuous practices). 2. Keep him away from evil dharmas (unwholesome practices). 3. Be able to rescue him when he encounters terror. 4. Be able to admonish him when he is lax and negligent.
The south represents servants. If someone can provide servants with food and clothing, provide medicine when they are sick, and not scold or beat them, then this person can provide for the servants of the south. These servants will repay him with ten things: 1. Do not commit any offenses. 2. Complete tasks proactively without being taught. 3. Be sure to complete the work. 4. Complete tasks quickly without delay. 5. Will not abandon the master even if he is poor. 6. Get up early to work. 7. Protect the master's property. 8. Repay even small favors many times over. 9. Sincerely respect the master. 10. Be good at covering up the master's misdeeds.
The above represents sramanas (wandering ascetics or monks) and brahmanas (Hindu priests). If someone supports the sramanas and brahmanas above, providing clothing, food, housing, bedding, medicine, being able to rescue them when they are afraid, giving food in times of famine, being able to stop evil words against them, and praising them with reverence and respect, then this person can support the sramanas above. These renunciants will repay him with five things: 1. Be able to make him generate faith. 2. Teach him to cultivate wisdom. 3. Teach him to practice giving. 4. Teach him to uphold the precepts. 5. Teach him to widely hear the Buddha's teachings. If someone supports these six directions, this person will increase wealth and lifespan, and be able to receive the upasaka (lay male devotee) precepts.
Furthermore, the Mahaprajnaparamita-sastra (Great Wisdom Sutra) says that the Buddhas, because of their respect for the Dharma, make offerings to the Dharma and take the Dharma as their teacher. Why? Because the Buddhas of the past, present, and future all take the true nature of all dharmas as their teacher. Someone asks: If the Buddha does not seek merit, why does he still make offerings? The answer is: The Buddha has cultivated various merits and constantly performed various good deeds for countless kalpas (eons), not only to seek rewards, but out of respect.
功德故而作供養。如佛在世時。阿那律長老得天眼前。盲無所見。而以手縫衣。時針纴脫。便言。誰愛福德為我纴針。是時佛到其所。語比丘言。我是愛福德人。為汝纴來。是比丘識佛聲。疾起著衣禮佛足。白佛言。佛功德已滿。云何言愛福德。佛言。我雖功德已滿。我深知功德恩報力。故令我於一切眾生中得最第一。由此功德。又為欲教化弟子。故語之言。我為作功德。汝云何不作。如伎家百歲老公而舞。有人呵之言。老公年已百歲。何用是舞。老公答曰。我不須舞。但欲教子孫故耳。佛亦如是功德滿。為教弟子作功德故。而作供養。故佛乳母大愛道亡。四天王輿床送。佛在前擎香爐燒香供養。為報恩故。雖不求果。而行等供養。唯佛應供養佛。餘人不知佛德。如說偈言。
智人能敬智 智論則智喜 智人能知智 如蛇知蛇足
又頻毗娑羅王作佛供養經云。爾時摩竭國。頻毗(此云顏色)娑羅(此雲端正)往詣佛所。白世尊言。我典此國界。所有資財。能有所辦。欲盡形壽供養如來及比丘眾。衣被飲食床座臥具病瘦醫藥。亦當勸率臣民使得蒙度。得離三塗永處安隱。又雜寶藏經云。佛告諸比丘言。有八種人。應決定施不須生疑。一父。二母。三佛。四弟子。五遠來之人。六遠去之人。七病人。八看
【現代漢語翻譯】 現代漢語譯本：因為功德的緣故才要做供養。就像佛陀在世的時候，阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）長老獲得了天眼，雖然眼盲看不見東西，但還是用手縫衣服。當針從纴（rèn，縫紉）上脫落時，便說：『誰喜愛福德，來幫我穿針？』這時佛陀來到他所在的地方，對比丘說：『我是喜愛福德的人，來為你穿針。』這位比丘聽出是佛陀的聲音，趕緊起身穿好衣服，禮拜佛足，對佛陀說：『佛陀的功德已經圓滿，為什麼還說喜愛福德呢？』佛陀說：『我雖然功德已經圓滿，但我深深知道功德的恩報力量，所以才使我在一切眾生中得到最第一。』因為這個功德，又爲了教化弟子，所以才告訴他們說：『我爲了做功德，你們為什麼不做呢？』就像藝人中百歲的老翁還在跳舞，有人呵斥他說：『老翁年紀已經一百歲了，還要跳舞做什麼？』老翁回答說：『我不是需要跳舞，只是想教我的子孫罷了。』佛陀也是這樣，功德已經圓滿，爲了教導弟子做功德的緣故，才做供養。所以佛陀的乳母大愛道（Mahapajapati，佛陀的姨母，也是佛教史上第一位比丘尼）去世時，四大天王用床抬著送葬，佛陀在前面拿著香爐燒香供養，爲了報答恩情。雖然不求果報，但還是行平等的供養。只有佛陀才應該供養佛陀，其他人不知道佛陀的功德。就像偈語所說： 『智者能尊敬智者，智者討論則智者歡喜，智者能瞭解智者，就像蛇能瞭解蛇足。』 又《頻毗娑羅王作佛供養經》中說：當時摩揭陀國（Magadha，古印度十六雄國之一）的頻毗娑羅（Bimbisara，古印度摩揭陀國國王，佛教的護法）王前往佛陀所在的地方，對世尊說：『我掌管這個國家的疆界，所有的資財，能夠有所辦理，願意盡我一生的壽命供養如來和比丘僧眾，提供衣服、飲食、床座、臥具、醫藥。我也應當勸導我的臣民，使他們能夠得到救度，脫離三惡道，永遠安處於安穩之處。』 又《雜寶藏經》中說：佛陀告訴各位比丘說：『有八種人，應該決定佈施，不需要產生懷疑：一、父親；二、母親；三、佛陀；四、弟子；五、遠道而來的人；六、遠道離去的人；七、病人；八、看護病人的人。』
【English Translation】 English version: It is because of merit that offerings are made. Just like when the Buddha was in the world, the Elder Aniruddha (one of the ten great disciples of the Buddha, known for his divine eye) obtained the divine eye. Although blind and unable to see, he still sewed clothes by hand. When the needle fell off the 纴 (rèn, sewing), he said, 'Who loves merit and will thread the needle for me?' At that time, the Buddha came to where he was and said to the monks, 'I am a person who loves merit, I will thread the needle for you.' The monk recognized the Buddha's voice, quickly got up, put on his clothes, prostrated at the Buddha's feet, and said to the Buddha, 'The Buddha's merits are already complete, why do you still say you love merit?' The Buddha said, 'Although my merits are already complete, I deeply know the power of the reward of merit, which is why I have attained the foremost position among all beings.' Because of this merit, and also to teach the disciples, I tell them, 'I do merit, why don't you do it?' It's like an old man of a hundred years old among performers still dancing, and someone scolds him, saying, 'Old man, you are already a hundred years old, what is the use of dancing?' The old man replied, 'I don't need to dance, I just want to teach my children and grandchildren.' The Buddha is also like this, his merits are already complete, but for the sake of teaching the disciples to do merit, he makes offerings. Therefore, when the Buddha's foster mother, Mahapajapati (the Buddha's aunt and the first bhikkhuni in Buddhist history), passed away, the Four Heavenly Kings carried her on a bed for the funeral procession, and the Buddha walked in front, holding an incense burner, burning incense as an offering, to repay her kindness. Although he does not seek reward, he still makes equal offerings. Only the Buddha should make offerings to the Buddha, others do not know the Buddha's merits. As the verse says: 'The wise respect the wise, the wise rejoice when the wise discuss, the wise understand the wise, just as a snake knows a snake's foot.' Furthermore, the Bimbisara Raja Krita Buddha Puja Sutra says: At that time, King Bimbisara (King of Magadha, an ancient kingdom in India, and a protector of Buddhism) of Magadha (one of the sixteen ancient kingdoms of India) went to where the Buddha was and said to the World Honored One, 'I govern the borders of this country, all the resources, and am able to manage them. I am willing to offer to the Tathagata and the Sangha of monks for the rest of my life, providing clothing, food, bedding, seats, and medicine. I should also encourage my subjects so that they may be saved, escape the three evil realms, and forever dwell in peace.' Furthermore, the Miscellaneous Treasure Sutra says: The Buddha told the monks, 'There are eight types of people to whom one should definitely give alms without doubt: 1. Father; 2. Mother; 3. Buddha; 4. Disciple; 5. A person who has come from afar; 6. A person who is leaving for afar; 7. A sick person; 8. A person who is caring for the sick.'
病人。
又智度論云。諸菩薩無量無盡功德成就。以一食供養十方諸佛及僧。皆悉充足而亦不盡。譬如涌泉出而不竭。如文殊師利。以一缽歡喜丸。供養八萬四千僧。皆悉充足。而亦不盡。複次菩薩於此一缽食。供養十方諸佛。而十方佛前飲食之具。具足而出。譬如鬼神得人一口食。而千萬倍出。
又文殊師利問經云。菩薩為供養佛法僧。及父母兄弟。得畜財物。為起寺舍造像。為佈施。若有此因緣。得受金銀財物。無有罪過。
簡偽緣第三
如賢愚經云。若有檀越。於十六種。具足別請。雖獲福報。亦未為多。何謂十六。比丘比丘尼各有八輩。不如漫請四人。所得功德福多於彼。十六分中。未及其一。將來末世法欲垂盡。正使比丘畜妻挾子。四人已上。名字眾僧。應當敬如舍利弗目揵連等。爾時彌勒菩薩。問眾僧言。若有檀越。請一持戒清凈沙門就舍供養。所得盈利。何如有人得十萬錢。時憍陳如尋即說言。假使有人得百車珍寶。計其福利。不如請一凈戒沙門就舍供養。得利弘多。舍利弗言。設令有人得一閻浮提滿中珍寶。猶不如請一凈戒者就舍供養。獲利彌多。目揵連言。正使有人得二天下乃至滿四天下珍寶。其利猶不如請一清凈沙門詣舍供養。得利殊勝。
又像法決疑經云。若
【現代漢語翻譯】 現代漢語譯本： 病人。
又《智度論》說：諸菩薩無量無盡的功德成就，用一份食物供養十方諸佛及僧眾，都能完全滿足而且不會窮盡，譬如涌泉涌出而不枯竭。如文殊師利（Manjusri，智慧的象徵），用一缽歡喜丸，供養八萬四千僧眾，都能完全滿足，而且也不會窮盡。再次，菩薩用這一缽食物，供養十方諸佛，而十方佛前的飲食器具，都具足涌現出來，譬如鬼神得到人一口食物，就能千萬倍地涌現出來。
又《文殊師利問經》說：菩薩爲了供養佛、法、僧三寶，以及父母兄弟，可以蓄積財物，爲了興建寺廟、塑造佛像，爲了佈施。若有這些因緣，可以接受金銀財物，沒有罪過。
簡偽緣第三
如《賢愚經》說：若有施主，對於十六種具足的個別邀請，雖然獲得福報，也算不上多。什麼是十六種？比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）各有八種情況。不如普遍邀請四個人，所得到的功德福報多於那十六種情況，十六分之一都比不上。將來末法時代，佛法將要衰落殆盡，即使比丘娶妻生子，四人以上，名為僧眾，也應當像尊敬舍利弗（Sariputra，智慧第一的佛陀弟子）、目犍連（Maudgalyayana，神通第一的佛陀弟子）等一樣。那時彌勒菩薩（Maitreya Bodhisattva，未來佛）問眾僧說：若有施主，請一位持戒清凈的沙門（Sramana，出家修行者）到家中供養，所得的利益，比得上有人得到十萬錢嗎？當時憍陳如（Ajnatakaundinya，最初的五比丘之一）隨即說：假使有人得到百車珍寶，計算其福利，不如請一位持凈戒的沙門到家中供養，得到的利益非常多。舍利弗說：假設有人得到一個閻浮提（Jambudvipa，我們所居住的世界）裝滿的珍寶，還不如請一位持凈戒者到家中供養，獲得的利益更多。目犍連說：即使有人得到兩個天下乃至裝滿四個天下的珍寶，其利益仍然不如請一位清凈沙門到家中供養，得到的利益非常殊勝。
又《像法決疑經》說：若
【English Translation】 English version: Patient.
Furthermore, the Mahaprajnaparamita-sastra states: 'Bodhisattvas, with their immeasurable and inexhaustible merits, can offer a single meal to all Buddhas and the Sangha in the ten directions, fully satisfying them without depletion, like a spring that flows continuously. For example, Manjusri (Manjusri, symbol of wisdom) offered a bowl of joy-inducing pills to eighty-four thousand monks, fully satisfying them without depletion. Moreover, when a Bodhisattva offers this single bowl of food to the Buddhas in the ten directions, all the necessary food and utensils appear before each Buddha, just as when a ghost or spirit receives a mouthful of food from a human, it multiplies into ten million times its original amount.'
Furthermore, the Manjusri's Questions Sutra states: 'Bodhisattvas, for the sake of offering to the Buddha, Dharma, and Sangha, as well as to their parents and siblings, may accumulate wealth, build temples, create images, and give alms. If there are such causes and conditions, they may receive gold, silver, and other valuables without incurring any transgression.'
Chapter 3: Discriminating Against False Pretenses
As the Damamuka-nidana-sutra states: 'If a donor makes specific invitations fulfilling sixteen conditions, although they may gain merit, it is not considered much. What are the sixteen? There are eight types each of Bhikkhus (Bhikkhu, male monastic) and Bhikkhunis (Bhikkhuni, female monastic). It is better to invite four people universally, as the merit and blessings gained are greater than those from the sixteen conditions, not even reaching one-sixteenth of it. In the future, during the Dharma-ending age, even if Bhikkhus have wives and children, four or more individuals, named as the Sangha, should be respected as if they were Sariputra (Sariputra, foremost in wisdom among Buddha's disciples) and Maudgalyayana (Maudgalyayana, foremost in supernatural powers among Buddha's disciples). At that time, Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) asked the Sangha: 'If a donor invites a virtuous and pure Sramana (Sramana, wandering ascetic) to their home for offering, what is the benefit compared to someone obtaining one hundred thousand coins?' Then Ajnatakaundinya (Ajnatakaundinya, one of the first five disciples of the Buddha) immediately said: 'Even if someone obtains a hundred carts of treasures, calculating the benefits, it is not as good as inviting a pure-precept-holding Sramana to their home for offering, as the benefit gained is exceedingly great.' Sariputra said: 'Even if someone obtains a Jambudvipa (Jambudvipa, the continent where we live) full of treasures, it is still not as good as inviting a pure-precept-holding person to their home for offering, as the benefit gained is even greater.' Maudgalyayana said: 'Even if someone obtains two continents or even fills four continents with treasures, the benefit is still not as good as inviting a pure Sramana to their home for offering, as the benefit gained is exceptionally superior.'
Furthermore, the Sutra on Resolving Doubts about the Semblance Dharma states: 'If'
檀越設食。並請眾僧。遣人防門。遮障比丘及諸老病貧窮乞人。不聽入會。徒喪飲食了無善分。
又普廣經云。四輩弟子若行齋戒。心當存想請十方僧。不擇善惡持戒毀戒高下之行。到諸塔寺請僧之時。僧次供養無別異想。其福眾多無量無邊。若值羅漢四道果人及大心者。緣此功德受福無窮。一聞說法可得至道無上涅槃。
又十誦律云。鹿子母別請五百羅漢。佛言。無智不善。若於僧中。依次請一人者。得大功德。果報利益。勝別請五百羅漢。一切遠近無不悉聞。
又請僧福田經。及仁王經。種種呵責不許別請。若別請者是外道法非七佛法。
又梵網經云。若有檀越來請眾僧。客僧有利養分。僧房主應次第差客僧受請。而先住僧獨受。而不差客僧。房主得無量罪。畜生無異。非沙門。非釋種姓。犯輕垢罪。
又智度論云。如有富貴長者。作樂供養眾僧。白僧執事。我次第請僧于舍食。日日須請及至沙彌。執事不聽沙彌受請。諸沙彌言。以何意故。不聽沙彌。答言以檀越不喜請年少故。便說偈言。
鬢髮白如雪 齒落皮肉皺 僂步形體羸 樂請如是眾
諸沙彌等。皆是大阿羅漢。如打師子頭。欻然從坐而說偈言。
檀越無智人 見形不取德 舍是耆年相 擇
【現代漢語翻譯】 現代漢語譯本： 如果施主設宴供養，邀請眾僧，卻派人把守大門，阻止比丘（bhiksu，出家男子）、年老體弱者、貧窮乞丐進入，不讓他們參與法會，這白白浪費了飲食，沒有任何功德。
《普廣經》中說，四輩弟子（指出家男女二眾和在家男女二眾）如果持齋守戒，心中應當想著邀請十方僧眾，不分別善惡、持戒與否、修行高下。到各處塔寺邀請僧眾時，按照僧眾的次序供養，不要有分別心。這樣做福報眾多，無量無邊。如果遇到阿羅漢（arhat，斷盡煩惱，證得解脫的聖者）、證得四道果的人以及發大心的人，憑藉這個功德，所受福報無窮無盡。哪怕只聽聞一句佛法，也能證得至道無上涅槃（nirvana，佛教修行的最終目標，指脫離輪迴，達到永恒的安樂）。
《十誦律》中說，鹿子母（Visakha-mata）私自邀請五百羅漢。佛陀說：『這是沒有智慧，不善巧的做法。如果在僧團中，按照次序邀請一位僧人，所得到的功德、果報利益，勝過私自邀請五百羅漢。』這件事傳遍遠近，無人不知。
《請僧福田經》以及《仁王經》等經典，都再三告誡不許私自邀請僧眾。如果私自邀請，那是外道（non-Buddhist religions）的做法，不是七佛（Seven Buddhas）所傳的佛法。
《梵網經》中說，如果有施主來邀請眾僧，客僧也有得到供養的權利。僧房的負責人應該按照次序安排客僧接受邀請。如果只讓先住的僧人獨自接受供養，而不安排客僧，房主會得到無量罪過，和畜生沒有區別，不是沙門（sramana，出家修道者），也不是釋迦（Sakya）種姓的佛弟子，犯輕垢罪。
《智度論》中說，如果有富貴長者，用音樂供養眾僧，稟告僧團執事，說：『我打算按次序邀請僧人到我家吃飯，每天都要請，甚至包括沙彌（sramanera，出家男子，年齡未滿二十歲）。』執事不允許沙彌接受邀請。沙彌們問：『因為什麼原因，不讓我們沙彌接受邀請？』執事回答說：『因為施主不喜歡邀請年紀小的人。』於是沙彌們就說了偈頌：
『鬢髮白如雪， 齒落皮肉皺， 僂步形體羸， 樂請如是眾。』
這些沙彌們，都是大阿羅漢。如同敲打獅子頭一樣，忽然從座位上站起來，說了偈頌：
『施主沒有智慧， 只看外表不重德， 捨棄年老之相， 選擇……』
【English Translation】 English version: If a donor prepares a feast and invites the Sangha (community of monks), but sends people to guard the gate, preventing Bhikshus (ordained monks), the elderly and infirm, and poor beggars from entering and participating in the assembly, it is a waste of food and drink, and there is no merit.
The 'Puguang Sutra' says that if the fourfold disciples (monks, nuns, laymen, and laywomen) observe fasting and precepts, they should contemplate inviting the Sangha of the ten directions, without discriminating between good and evil, those who uphold or break the precepts, or those of high or low practice. When inviting monks to various pagodas and temples, they should be offered alms in order, without any discrimination. Doing so brings abundant, immeasurable, and boundless blessings. If one encounters Arhats (enlightened beings who have attained liberation), those who have attained the four stages of fruition, and those who have made great vows, they will receive endless blessings through this merit. Even hearing a single verse of Dharma can lead to the supreme path of Nirvana (the ultimate goal of Buddhist practice, liberation from the cycle of rebirth and attainment of eternal bliss).
The 'Ten Recitation Vinaya' says that Visakha-mata (Deer Mother) privately invited five hundred Arhats. The Buddha said, 'This is unwise and unskillful. If one invites a single monk in the Sangha according to seniority, the merit and benefits gained are greater than privately inviting five hundred Arhats.' This matter spread far and wide, and everyone knew about it.
The 'Sutra on the Field of Merit of Inviting the Sangha' and the 'Benevolent Kings Sutra' repeatedly admonish against privately inviting monks. If one invites privately, it is the practice of non-Buddhists, not the Dharma transmitted by the Seven Buddhas (Seven Buddhas).
The 'Brahma Net Sutra' says that if a donor invites the Sangha, visiting monks also have the right to receive offerings. The head of the monastery should arrange for visiting monks to receive invitations in order. If only the resident monks are allowed to receive offerings, and visiting monks are not arranged for, the head of the monastery will incur immeasurable offenses, be no different from animals, not be a Sramana (ascetic), and not be a Buddhist disciple of the Sakya (Sakya) clan, committing a minor offense.
The 'Mahaprajnaparamita Sastra' says that if a wealthy elder makes music offerings to the Sangha and informs the Sangha's administrator, saying, 'I plan to invite monks to my house for meals in order, inviting them every day, even including Sramaneras (novice monks).' The administrator does not allow the Sramaneras to accept the invitation. The Sramaneras ask, 'For what reason are we Sramaneras not allowed to accept the invitation?' The administrator replies, 'Because the donor does not like inviting young people.' Then the Sramaneras speak a verse:
'Hair white as snow, Teeth fallen, skin wrinkled, Bent over, body weak, He delights in inviting such a crowd.'
These Sramaneras are all great Arhats. Like striking a lion's head, they suddenly rise from their seats and speak a verse:
'The donor is without wisdom, Seeing only form, not valuing virtue, Rejecting the appearance of old age, Choosing...'
取老瘦黑
上尊耆年之相者如佛說偈云。
所謂長老相 不必以年耆 形瘦鬢髮白 空老內無德 能捨罪福果 精進行梵行 已離一切法 是名為長老
是諸沙彌復作是念。我等不應坐觀檀越量僧好惡。即說偈言。
讚歎呵罵中 我等心雖一 是人毀佛法 不應不教誨 當疾到其舍 以法教語之 我等不度者 是則為棄物
即時諸沙彌。自變其身皆成老年。
鬢髮白如雪 秀眉垂覆眼 皮皺如波浪 其脊曲如弓 兩手負杖行 次第而受請 舉身皆振掉 行止不自安 譬如白楊樹 隨風而動搖 檀越見此輩 歡喜延入坐 坐已須臾頃 還復年少形 檀越驚怖言 如是耆老相 還變成小身 如服還年藥 是事何由然
諸沙彌言。汝莫生疑。平量是事。甚可傷愍。故現是化。汝當深識之。聖眾不可量。如說偈曰。
譬如以蚊嘴 猶可測海底 一切天與人 無能量僧者 僧以功德貴 猶尚不分別 而汝以年歲 稱量諸大德 大小生於智 不在於老少 有智勤精進 雖少而是老 懈怠無智慧 雖老而是少 汝今平量僧 是則為大失
如欲以一指測知大海底。為智者之所笑。
汝不聞佛說。四事雖小而不可輕。太子雖小當爲國王。是不可輕。蛇子雖小毒能殺人。亦不可輕。小火雖微能燒山野。亦不可輕。沙彌雖小得聖神通。最不可輕。檀越聞是事已見是神通。身驚毛豎。合手向諸沙彌言。諸聖人等。我今懺悔。我是凡夫心常懷罪。今欲請問。于佛僧寶中信心清凈。何者福勝。答言我等初不見佛僧寶中有增減。何以故。如佛一時入舍婆提城乞食。有婆羅門。姓婆羅埵逝。佛數數到其家乞食。心作是念。是沙門何以來數數。如負其債。佛時說偈言。
時雨數數墮 五穀數數成 數數修福業 數數受果報 數數受生法 故受數數死 聖法數數成 誰數數生死
婆羅門聞是偈已。大聖具知我心慚愧。取缽入舍盛滿美食。以奉上佛。佛不受作是言。我為說偈故得此食。我不食也。婆羅門言。是食當與誰。佛言。我不見天及人能消是食者。汝持安置小草地若無蟲水中。即如佛教。持食著無蟲水中。水即大沸煙火俱出。如投大熱鐵。婆羅門見已驚怖言。未曾有也。乃至食中神力如是。禮佛懺悔。乞出家受戒。漸漸斷結得阿羅漢道。后摩訶憍曇彌。以金色上下寶衣奉佛。佛勸施僧。能消能受。故知佛寶僧寶福無多少。故說偈言。
若人愛敬佛 亦當愛敬僧 不當有分別
【現代漢語翻譯】 現代漢語譯本： 你們沒有聽佛說過嗎？有四件事雖然小，但不可輕視。太子雖然年幼，將來會成為國王，這是不可輕視的。蛇的幼崽雖然小，但毒性可以殺人，也不可輕視。小火雖然微弱，但能燒燬山野，也不可輕視。小沙彌雖然年幼，但能獲得聖者的神通，最不可輕視。檀越（dānyuè，施主）聽了這些事，又親眼見到這些神通，感到非常震驚，汗毛都豎了起來。他合起雙手，對著眾沙彌說：『各位聖人，我現在懺悔。我是凡夫俗子，心中常常懷有罪過。現在我想請問，對於佛、僧、寶（fósēngbǎo，佛教三寶）的信心清凈，哪一種福報更大？』 沙彌們回答說：『我們從來沒有見過佛、僧、寶中有增減。』為什麼這樣說呢？例如，佛陀曾經進入舍婆提城（Shèwópótí chéng，古印度城市名）乞食。有一位婆羅門（póluómén，古印度種姓）名叫婆羅墮逝（Póluóduòshì）。佛陀多次到他家乞食。婆羅墮逝心裡想：『這個沙門（shāmén，出家修道者）為什麼總是來我家，好像欠了他什麼似的。』 這時，佛陀說了一個偈子： 『時雨數數墮，五穀數數成，數數修福業，數數受果報，數數受生法，故受數數死，聖法數數成，誰數數生死。』 婆羅墮逝聽了這個偈子后，心想：『這位大聖人完全知道我的心思，我真是慚愧。』於是，他取來缽，盛滿美食，供奉給佛陀。佛陀沒有接受，說：『我是因為為你說了這個偈子才得到這些食物，我不能吃。』婆羅墮逝問：『那這些食物應該給誰呢？』佛陀說：『我沒有看到天人和人能夠消化這些食物。你把它放在沒有蟲子的小草地上，或者放在沒有蟲子的水中。』 婆羅墮逝就按照佛陀的教導，把食物放在沒有蟲子的水中。水立刻沸騰起來，冒出煙火，就像把燒紅的鐵塊扔進水裡一樣。婆羅墮逝看到后，非常驚恐，說：『真是前所未有啊！食物中的神力竟然如此強大。』於是，他向佛陀禮拜懺悔，請求出家受戒，漸漸斷除煩惱，證得阿羅漢（āluóhàn，佛教修行果位）的果位。後來，摩訶憍曇彌（Móhēqiáotámí，佛陀的姨母）用金色的上下寶衣供奉佛陀，佛陀勸她把衣服佈施給僧眾，僧眾能夠消化和接受。所以，要知道佛寶和僧寶的福報沒有多少之分。因此，佛陀說偈子說： 『若人愛敬佛，亦當愛敬僧，不當有分別。』
【English Translation】 English version: Have you not heard the Buddha say that there are four things, though small, should not be taken lightly? A prince, though young, will become a king, and this should not be taken lightly. A snake's offspring, though small, has venom that can kill, and this should also not be taken lightly. A small fire, though faint, can burn mountains and fields, and this should not be taken lightly. A young Shami (śrāmaṇera, novice monk), though young, can attain the supernatural powers of a sage, and this should be taken the least lightly. The Danapati (dānapati, donor), having heard these things and witnessed these supernatural powers, was greatly astonished, his hair standing on end. He put his palms together and said to the Shamis: 'Venerable sages, I now repent. I am a mortal, and my heart is always filled with sins. Now I wish to ask, regarding pure faith in the Buddha, Sangha, and Dharma (buddhasaṃghadharma, the Three Jewels), which brings greater merit?' The Shamis replied: 'We have never seen any increase or decrease in the Buddha, Sangha, and Dharma.' Why is that? For example, the Buddha once entered the city of Shravasti (Śrāvastī, ancient Indian city) to beg for food. There was a Brahmin (brāhmaṇa, ancient Indian caste) named Bharadvaja (Bhāradvāja). The Buddha repeatedly went to his house to beg for food. Bharadvaja thought to himself: 'Why does this Shramana (śrāmaṇa, wandering ascetic) keep coming to my house, as if I owe him something?' At that time, the Buddha spoke a verse: 'Timely rain falls repeatedly, the five grains grow repeatedly, repeatedly cultivate meritorious deeds, repeatedly receive the rewards, repeatedly undergo the law of birth, therefore repeatedly experience death, the holy Dharma is repeatedly accomplished, who repeatedly undergoes birth and death?' Having heard this verse, Bharadvaja thought: 'This great sage knows my mind completely, I am truly ashamed.' So, he took a bowl, filled it with delicious food, and offered it to the Buddha. The Buddha did not accept it, saying: 'I received this food because I spoke this verse for you, I cannot eat it.' Bharadvaja asked: 'Then who should I give this food to?' The Buddha said: 'I do not see any gods or humans who can digest this food. Place it on a small patch of grass without insects, or in water without insects.' Bharadvaja then followed the Buddha's instructions and placed the food in water without insects. The water immediately boiled, and smoke and fire came out, as if a red-hot iron had been thrown into the water. Seeing this, Bharadvaja was greatly frightened and said: 'This is unprecedented! The divine power in the food is so great.' So, he prostrated himself before the Buddha, repented, and requested to leave home and receive the precepts, gradually cutting off afflictions and attaining the state of Arhat (arhat, enlightened being). Later, Mahaprajapati Gautami (Mahāprajāpatī Gautamī, Buddha's foster mother) offered the Buddha a golden upper and lower garment, and the Buddha advised her to donate the garment to the Sangha, who could digest and accept it. Therefore, know that there is no difference in the merit of the Buddha Jewel and the Sangha Jewel. Therefore, the Buddha spoke a verse: 'If one loves and respects the Buddha, one should also love and respect the Sangha, there should be no discrimination.'
同皆為寶故
又法句喻經。世尊說偈云。
人道念有意 無食自知少 從是痛用薄 節消而保壽
又十誦律云。時王舍城中有居士。名尸利仇多。大富多財。是外道弟子。此人每疑。沙門瞿曇有一切智不。行到佛所白言。沙門瞿曇。明日我舍食。佛以彼應度故。默然受請。時居士到舍門外。開作大火坑。令火無煙焰。以沙覆上。即入舍敷不織坐床。又以毒和食。心生口言。瞿曇若是一切智人。當知此事。若非一切智人。當墮此坑及中毒死。遣使白佛言。飲食已辦。佛語阿難。令諸比丘。皆不得先佛前行。時佛前行。比丘后入。尸利仇多舍火坑。佛變作蓮華池。滿中凈水。既甘而冷。佛與僧皆行花葉上入舍。坐不織床。變令成織。佛告尸利。當除心中疑。我實是一切智人。居士見二神力。信心即生尊重於佛。叉手白佛言。此食毒藥。不堪佛食。佛言。但施此食。僧不得病。佛告阿難。僧中宣令。未唱等供一不得食。是佛咒愿。淫慾瞋恚愚癡。是世界中毒。佛有實法。除一切毒。以是實語故。毒皆得除。食即清凈。眾僧飽滿竟。居士于佛前坐聽。即于坐處得法眼凈。佛還已集僧告言。從今不得在佛前行。及和上師僧上座前行。未唱等供不得食也。又摩德勒伽論云。眾僧行食時。上座應語一切平等
【現代漢語翻譯】 現代漢語譯本 同皆視為珍寶，平等對待。
《法句譬喻經》中，世尊說偈語：
『人若能常懷正念，自知飲食適量； 從而減少身體的痛苦，節制慾望，便能保持長壽。』
《十誦律》中記載：當時在王舍城中，有一位名叫尸利瞿多（Śrīgupta，意為吉祥隱藏）的居士，他非常富有，但卻是外道的弟子。這個人常常懷疑沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛的尊稱）是否具有一切智。他走到佛陀所在的地方，稟告說：『沙門瞿曇，明日我將在舍宅中供養齋飯。』佛陀因為此人可以被度化，所以默然接受了他的邀請。當時，這位居士在舍宅門外挖了一個大火坑，讓火燃燒卻沒有煙焰，然後在上面覆蓋上沙土。之後，他進入舍宅，鋪設不用紡織物製成的坐床，又在食物中摻入毒藥。他在心中暗想，口中卻說：『瞿曇如果是一切智人，應當知道這件事；如果不是一切智人，就會墮入火坑，或者中毒而死。』他派遣使者稟告佛陀說：『齋飯已經準備好了。』佛陀告訴阿難（Ānanda，佛陀的十大弟子之一）：『讓所有比丘（bhikṣu，出家修行的男子）都不得走在佛陀前面。』當時，佛陀走在前面，比丘們在後面進入。尸利瞿多所準備的火坑，被佛陀變為蓮花池，池中充滿清澈的水，既甘甜又清涼。佛陀和僧眾都行走在蓮花葉上，進入舍宅，坐在不用紡織物製成的床上，床也隨之變為用紡織物製成的。佛陀告訴尸利瞿多：『應當消除心中的疑慮，我確實是一切智人。』居士見到佛陀的兩種神力，信心立刻生起，對佛陀非常尊重，合掌稟告佛陀說：『這些食物中有毒藥，不適合佛陀食用。』佛陀說：『只要佈施這些食物，僧眾就不會生病。』佛陀告訴阿難：『在僧眾中宣告，未唱誦『等供』之前，任何人不得食用。』這是佛陀的咒愿，淫慾、瞋恚、愚癡是世間中的毒藥，佛陀擁有真實的佛法，可以去除一切毒害。因為這真實之語的緣故，毒藥全部被清除，食物變得清凈。眾僧飽食完畢后，居士在佛陀面前坐下聽法，當即在座位上獲得了法眼凈（dharma-cakṣus-viśuddhi，證得預流果的智慧）。佛陀返回后，集合僧眾告誡說：『從今以後，不得走在佛陀、和尚（upādhyāya，親教師）、阿阇梨（ācārya，導師）或上座（長老）的前面，未唱誦『等供』之前，也不得食用。』《摩德勒伽論》（Mātṛkā，論藏）中說：僧眾行食時，上座應當告知大家一切平等。
【English Translation】 English version All are to be regarded as treasures and treated equally.
In the Dharmapada-upamārtha-sūtra (法句喻經), the World-Honored One (世尊, Śākyamuni Buddha) spoke in verse:
'If a person is mindful and aware, knowing when to eat in moderation, They will reduce suffering, restrain desires, and maintain longevity.'
The Daśa-bhāṇavāra-vinaya (十誦律) states: At that time, in Rājagṛha (王舍城), there was a householder named Śrīgupta (尸利仇多, meaning 'auspiciously hidden'), who was very wealthy but a follower of non-Buddhist paths. This person often doubted whether the Śramaṇa Gautama (沙門瞿曇, an epithet for Śākyamuni Buddha) possessed omniscience. He went to where the Buddha was and announced, 'Śramaṇa Gautama, tomorrow I will offer a meal at my house.' The Buddha, knowing that this person could be converted, silently accepted the invitation. At that time, this householder dug a large fire pit outside his house, making the fire burn without smoke or flames, and then covered it with sand. After that, he entered the house, spread out a seat made of non-woven material, and mixed poison into the food. He thought to himself, but said aloud, 'If Gautama is omniscient, he should know about this; if he is not omniscient, he will fall into the fire pit or die from the poison.' He sent a messenger to inform the Buddha, 'The meal is ready.' The Buddha told Ānanda (阿難, one of the Buddha's ten great disciples), 'Let all the bhikṣus (比丘, monks) not walk ahead of the Buddha.' At that time, the Buddha walked in front, and the bhikṣus entered behind. The fire pit prepared by Śrīgupta was transformed by the Buddha into a lotus pond, filled with clear water, both sweet and cool. The Buddha and the saṃgha (僧伽, monastic community) walked on the lotus leaves, entered the house, and sat on the non-woven seat, which then transformed into a woven one. The Buddha told Śrīgupta, 'You should dispel the doubts in your heart; I am indeed omniscient.' The householder, seeing the Buddha's two miraculous powers, immediately developed faith and respected the Buddha greatly, clasping his hands and announcing to the Buddha, 'This food contains poison and is not suitable for the Buddha to eat.' The Buddha said, 'As long as this food is offered, the saṃgha will not become ill.' The Buddha told Ānanda, 'Announce to the saṃgha that no one should eat before the samagga-dāna (等供, equal distribution) is recited.' This is the Buddha's blessing; lust, hatred, and delusion are the poisons of the world. The Buddha possesses the true Dharma, which can remove all poisons. Because of this truthful statement, all the poison was removed, and the food became pure. After the saṃgha had eaten their fill, the householder sat before the Buddha and listened to the Dharma, immediately attaining the dharma-cakṣus-viśuddhi (法眼淨, purity of the Dharma eye, the wisdom of stream-entry) in his seat. After the Buddha returned, he gathered the saṃgha and warned, 'From now on, no one should walk ahead of the Buddha, the upādhyāya (和尚, preceptor), the ācārya (阿闍梨, teacher), or the senior monks (上座), nor should anyone eat before the samagga-dāna is recited.' The Mātṛkā (摩德勒伽論, treatise) states: When the saṃgha is taking food, the senior monk should inform everyone that all are equal.
。與使唱僧跋。然後俱食(此云等供是)。
聖僧緣第四
自大覺泥洹。法歸眾聖。開士應真。導揚末教。並飛化眾剎。隨緣攝誘。見殊則同室天隔應合則異境對顏。宋泰始之末。正勝寺釋法愿。正喜寺釋法鏡等。始圖畫聖僧。別座標擬。迄至唐初。亟降靈瑞。或足趾顯露。半現於床間。或植杖遺蹟。印陷於平地。所以梁帝。聞而贊悅。敬心翹仰。家國休感。必祈齋供。到永明八年。帝躬弗愈。雖和鵲薦術。而茵枕猶滯。乃結心發誓。歸命聖僧。敕于延昌殿內。七日祈請。供飯諸佛及眾聖賢。齋室嚴峻。輕塵不動。七日將滿。方感靈應。乃有天香妙氣。洞鼻徹心。映蔽熏爐。無復芳勢。又足影屣跡。佈滿堂中。振錫清越。響發牖外。睹蹤聞香。皆肅然魄聳。時有徐光顯等十有餘人。咸同見聞。登共奏啟。於是齋坐既畢。而御膳康復。所以遍朝歸依明驗神應。其後徐光顯等。道俗數人。設齋奉請。並有徴瑞。聖人通感。不可備載。
如昔有樹提伽長者。造栴檀缽。著絡囊中。懸高象牙杙上。作是言。若沙門婆羅門。不以梯杖能得者。即與之。諸內外道。知欲現神通。皆挑頭而去。賓頭盧聞是事。問目連言。實爾不。答言。實爾。汝師子吼中第一。便往取之。其目連懼佛教不肯取。賓頭盧即往其舍入禪
【現代漢語翻譯】 現代漢語譯本：然後讓唱贊僧人開始唱贊，之後一起用餐（這叫做等供）。
聖僧緣第四
自從偉大的覺者（大覺，指佛陀）涅槃后，佛法歸於眾聖賢。開悟之士（開士，指菩薩）和阿羅漢（應真，指阿羅漢）弘揚末法時代的教義，他們飛昇變化于各個佛土（眾剎，指佛土），隨順因緣攝受引導眾生。即使所見不同，實則同在一室之內；即使相隔遙遠，感應相合時也如同面對面。南朝宋泰始年間，正勝寺的釋法愿和正喜寺的釋法鏡等人，開始繪製聖僧像，並分別標註名號。到了唐朝初年，屢次降下靈瑞。有時足趾顯露，半截出現在床邊；有時手杖遺留的痕跡，印在平地上。因此，梁武帝聽到后讚歎喜悅，以恭敬之心仰望，國家和家庭的吉兇感應，必定祈求齋供。到永明八年，梁武帝的身體沒有好轉，即使名醫和鵲進獻醫術，病情仍然沒有起色。於是他下定決心，歸命聖僧，敕令在延昌殿內，七日祈請，供養諸佛以及眾聖賢。齋室莊嚴肅穆，一絲灰塵都沒有。七日將滿，才感應到靈驗，有天香妙氣，直透鼻腔，沁人心脾，使得熏爐的香味都黯然失色。又有足跡鞋印，佈滿殿堂之中。錫杖的聲音清脆響亮，在窗外迴盪。看到足跡，聞到香氣，大家都肅然起敬。當時有徐光顯等十幾人，都一同見聞。一起上奏皇帝。於是齋戒完畢，皇帝的膳食恢復了正常。因此，朝廷上下都歸依聖僧，認為這是明顯的神驗。此後，徐光顯等道俗數人，設齋奉請，都有靈驗。聖人的感應，不可一一記載。
從前有樹提伽（樹提伽，人名）長者，製造了一個旃檀木缽（栴檀缽，用旃檀木製作的缽），放在絲織的袋子里（絡囊，絲織的袋子），懸掛在高高的象牙柱子上（象牙杙，象牙柱子），並說：『如果沙門（沙門，出家修道的人）或婆羅門（婆羅門，古印度教的祭司），不用梯子或棍杖能夠拿到這個缽，就送給他。』 所有的內外道修行者，都知道他想要顯現神通，都搖著頭離開了。賓頭盧尊者（賓頭盧，十六羅漢之一）聽到這件事，問目連尊者（目連，佛陀十大弟子之一）說：『真有此事嗎？』 目連尊者回答說：『確實有此事。』 佛陀稱讚你是獅子吼中第一，你就去取來吧。』 目連尊者擔心賓頭盧尊者顯神通違反佛教戒律，不肯讓他去取。賓頭盧尊者就前往長者的住所，進入禪定。
【English Translation】 English version: Then, the monks who chant praises are asked to begin, and afterwards, everyone eats together (this is called equal offering).
Chapter 4: The Sacred Monks
Since the Great Awakened One (Da Jue, referring to the Buddha) entered Nirvana, the Dharma has belonged to all the saints. Enlightened beings (Kaishi, referring to Bodhisattvas) and Arhats (Yingzhen, referring to Arhats) propagate the teachings of the Dharma-ending Age, transforming and appearing in various Buddha lands (zhong cha, referring to Buddha lands), guiding beings according to their affinities. Even if their appearances differ, they are essentially within the same chamber; even if they are far apart, when their responses align, it is as if they are face to face. During the Tai Shi era of the Song Dynasty, Shi Fayuan of Zheng Sheng Temple and Shi Fajing of Zheng Xi Temple began to paint images of sacred monks, each with their own inscriptions. By the early Tang Dynasty, auspicious signs frequently appeared. Sometimes a toe would appear, half-visible at the edge of the bed; sometimes the imprint of a staff would be left on the flat ground. Therefore, Emperor Wu of Liang, upon hearing of this, praised and rejoiced, looking up with reverence, and for matters of national and familial fortune, he would surely request a vegetarian offering. By the eighth year of Yongming, Emperor Wu's health had not improved, and even though renowned physicians and He Que offered their skills, his condition remained unchanged. Thus, he resolved to take refuge in the sacred monks, ordering a seven-day prayer service in the Yan Chang Hall, offering food to all Buddhas and sacred beings. The hall was solemn and austere, without a speck of dust. As the seventh day approached, a miraculous response was felt, with a heavenly fragrance permeating the air, penetrating the nose and refreshing the heart, overshadowing the scent of the incense burner. Furthermore, footprints and sandal marks covered the hall. The sound of the khakkhara (a Buddhist monk's staff) was clear and resonant, echoing outside the window. Seeing the footprints and smelling the fragrance, everyone was filled with awe. At that time, Xu Guangxian and more than ten others all witnessed and heard these events. Together, they reported to the emperor. After the fast was completed, the emperor's appetite returned to normal. Therefore, the entire court took refuge in the sacred monks, considering it a clear and miraculous sign. Subsequently, Xu Guangxian and several other lay and monastic individuals made offerings and requests, and auspicious signs appeared. The responses of the sacred beings are too numerous to record in detail.
In the past, there was a wealthy man named Shutijia (Shutijia, a person's name) who made a sandalwood bowl (zhan tan bo, a bowl made of sandalwood), placed it in a silk bag (luo nang, a silk bag), and hung it on a tall ivory pillar (xiang ya yi, an ivory pillar), saying, 'If any Shramana (Shramana, a monk who has left home to cultivate the Way) or Brahmin (Brahmin, a priest of ancient Indian religion) can obtain this bowl without using a ladder or staff, it shall be given to him.' All the practitioners of both internal and external paths, knowing that he wanted to display supernatural powers, shook their heads and left. Venerable Pindola (Pindola, one of the Sixteen Arhats) heard about this and asked Venerable Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples), 'Is this true?' Venerable Maudgalyayana replied, 'It is indeed true.' The Buddha praised you as the foremost in the lion's roar, so go and retrieve it.' Venerable Maudgalyayana, fearing that Venerable Pindola would violate the Buddhist precepts by displaying supernatural powers, was unwilling to let him go. Venerable Pindola then went to the wealthy man's residence and entered into meditation.
定。便於坐上。伸手取缽。依四分律。當時坐于方石。縱廣極大。逐身飛空。得缽已還去。佛聞呵云。比丘為外道缽。而於未受戒人前。現神通力。從今盡形擯汝。不得住閻浮提。於是賓頭盧。如佛教敕。往西瞿耶尼。教化四眾。廣宣佛法。閻浮提四部弟子。思見賓頭盧。白佛。佛聽還座。現神足故。不聽涅槃。敕令為末世四部眾作福田。其亦自誓。三天下有請悉赴。又阿育王經。海意比丘。從鑊乘空。為王說偈云。
汝身同人身 汝力過人力 應令我知之 為汝作神力
王發心。請四方僧。說偈云。
有諸阿羅漢 當來攝受我 我請阿羅漢 當悉來此處
故依請賓頭盧經云。如天竺優婆塞國王長者。若設一切會者。常請賓頭盧頗羅惰誓阿羅漢。賓頭盧者字也。頗羅惰者姓也。其人為樹提長者。現神足故。佛遏之不聽涅槃。敕令末法四部眾生作福田。請時于靜處燒香禮拜。向天竺摩梨山。至心稱名言。大德賓頭盧頗羅惰誓。受佛教敕。為末法人作福田。愿受我請。於此處食。若新作屋舍。亦應請之。愿受我請。於此舍床敷上宿。若普請眾僧澡浴時。亦應請之言。受我請於此洗浴。及末明前。具香湯灰水澡豆楊枝香油。調和冷暖。如人浴法。開戶請入。然後閉戶。如人浴訖頃。眾僧乃
【現代漢語翻譯】 現代漢語譯本：
（賓頭盧尊者）安頓好座位后，（他）伸手去取缽。依據《四分律》，當時（他）坐在方形石頭上，（那石頭）縱橫寬廣到了極點。（他）隨即縱身飛向空中，拿到缽后就回去了。佛陀聽聞此事後呵斥道：『比丘爲了外道（的）缽，在未受戒的人面前，顯現神通力量。從今以後，終身擯棄你，不得住在閻浮提（Jambudvipa，指我們所居住的這個世界）。』於是賓頭盧（Pindola），按照佛陀的教敕，前往西瞿耶尼（West Godaniya，四大部洲之一），教化四眾（比丘、比丘尼、優婆塞、優婆夷），廣泛宣揚佛法。閻浮提（Jambudvipa）的四部弟子，思念想見到賓頭盧（Pindola），稟告了佛陀。佛陀允許（賓頭盧）回來就座。因為（他）顯現神足的緣故，不聽許（他）涅槃，敕令（他）為末世的四部大眾作福田。他自己也發誓，三天下（欲界、色界、無色界）有人請求，（他）都會應允。又有《阿育王經》記載，海意比丘（Hai Yi Bhikkhu），從鑊（guō，大鍋）中乘空而起，為阿育王（King Ashoka）說偈語道：
『你的身體和人一樣，你的力量卻超過常人，你應該讓我知道，為你展現的神力。』
阿育王（King Ashoka）發起信心，邀請四方僧眾，說偈語道：
『如果有阿羅漢（Arhat，佛教修行證果者），應當前來攝受我，我邀請阿羅漢（Arhat），都應當來到這裡。』
所以依據《請賓頭盧經》所說，如天竺（India）的優婆塞（Upasaka，在家男居士）、國王、長者，如果設定一切法會，常常邀請賓頭盧頗羅惰誓阿羅漢（Pindola Bharadvaja Arhat）。賓頭盧（Pindola）是（他的）字，頗羅惰（Bharadvaja）是（他的）姓。這個人原是樹提長者。因為（他）顯現神足的緣故，佛陀阻止（他）不聽許（他）涅槃，敕令（他）為末法時代的四部眾生作福田。請（他）的時候，在安靜的地方燒香禮拜，面向天竺（India）的摩梨山（Mali Mountain），至誠稱念（他的）名字說：『大德賓頭盧頗羅惰誓（Great Virtue Pindola Bharadvaja），奉受佛陀的教敕，為末法時代的人們作福田，愿您接受我的邀請，在此處用餐。』如果新造房屋，也應當請（他），愿您接受我的邀請，在這房舍的床鋪上住宿。如果普遍邀請眾僧洗浴時，也應當請（他）說：『請您接受我的邀請，在此洗浴。』以及在天亮之前，準備好香湯、灰水、澡豆、楊枝、香油，調和冷熱，如同為人洗浴的方法一樣，打開門請（他）進入，然後關上門，如同人洗浴完畢的時間，眾僧才（開始洗浴）。
【English Translation】 English version:
(Venerable Pindola) settled the seat, and reached out to take the bowl. According to the Sarvastivada Vinaya, at that time (he) was sitting on a square stone, (which) was extremely wide and long. (He) then flew into the air, and after getting the bowl, he returned. The Buddha, upon hearing this, rebuked: 'Bhikkhus, for the sake of the heretics' bowl, you display supernatural powers in front of those who have not yet received the precepts. From now on, you are banished for life and are not allowed to live in Jambudvipa (the world we live in).' Thereupon, Pindola, according to the Buddha's decree, went to West Godaniya (one of the four continents), to teach the four assemblies (bhikkhus, bhikkhunis, upasakas, and upasikas), and widely propagate the Buddha's Dharma. The fourfold disciples of Jambudvipa missed seeing Pindola and reported it to the Buddha. The Buddha allowed (Pindola) to return to his seat. Because (he) manifested his supernatural powers, (the Buddha) did not allow (him) to enter Nirvana, and ordered (him) to be a field of merit for the fourfold assembly in the degenerate age. He himself also vowed that if anyone in the three realms (the desire realm, the form realm, and the formless realm) made a request, (he) would grant it.
Furthermore, the Ashoka Sutra records that Bhikkhu Hai Yi rose from the cauldron into the air and spoke a verse to King Ashoka:
'Your body is like a human body, but your strength surpasses that of ordinary people. You should let me know the divine power displayed for you.'
King Ashoka generated faith and invited monks from all directions, reciting the verse:
'If there are any Arhats (those who have attained enlightenment in Buddhism), they should come and accept me. I invite the Arhats to come here.'
Therefore, according to the Pindola Invitation Sutra, if the Upasakas (lay male devotees), kings, or elders of India set up any Dharma assemblies, they would often invite Pindola Bharadvaja Arhat. Pindola is (his) given name, and Bharadvaja is (his) surname. This person was originally the Elder of Shuti. Because (he) manifested his supernatural powers, the Buddha stopped (him) from entering Nirvana and ordered (him) to be a field of merit for the fourfold assembly in the degenerate age. When inviting (him), burn incense and bow in a quiet place, facing Mali Mountain in India, sincerely reciting (his) name, saying: 'Great Virtue Pindola Bharadvaja, receiving the Buddha's decree, to be a field of merit for the people of the degenerate age, may you accept my invitation and dine here.' If a new house is built, (he) should also be invited, may you accept my invitation and stay on the bed in this house. If universally inviting the Sangha to bathe, (he) should also be invited, saying: 'Please accept my invitation to bathe here.' And before dawn, prepare fragrant soup, ash water, soap beans, willow branches, and fragrant oil, adjusting the temperature, just like the method of bathing a person, open the door and invite (him) in, then close the door, and after the time it takes for a person to finish bathing, the Sangha then (begins to bathe).
入。凡欲會食澡浴。要一切諸僧。至心求解脫。不疑不昧。信心清凈。然後可屈。近世有一長者。聞說賓頭盧大阿羅漢受佛教敕為末法人作福田。即如法施設大會。至心請賓頭盧氍㲣下遍敷好華。欲以驗之。大眾食訖。發氍㲣華皆萎黃。懊惱自責。不知過所從來。更復精竭。審問經師。重設大會。如前布華。亦復皆萎。復更傾竭。盡家財產。復作大會猶亦如前。懊惱自責。更請百餘法師。求請所失。懺謝罪過。如向上座一人。年老。四布悔其愆咎。上座告之。汝三會請我。我皆受請。汝自使奴門中見遮。以我年老衣服弊壞。謂是被擯。賴提沙門。不肯見前。我以汝請欲強入。汝奴以杖打我頭破。額右角瘡是。汝自為之。何所懊惱。言已不現。長者乃知是賓頭盧。自爾已來。諸人設福。皆不敢復遮門。若得賓頭盧來。其坐處華即不萎黃。若新立房舍床榻。欲請賓頭盧時。皆當香湯灑地。然香油燈。新床新縟。縟上奮綿敷之。以白練覆上。初夜如法請之。還閉房戶。慎勿輕慢窺看。皆各至心信其必來。精誠感徹無不至也。來則縟上現有臥處。浴室亦現用湯水處。受大會請時。或在上座。或在中坐。或在下坐。現作隨處僧形。人求其異終不可得。去後見坐處華不萎。乃知之矣。述曰。今見齋家。多不依法但逐人情安置凡人。
【現代漢語翻譯】 現代漢語譯本： 入（進入齋會）。凡是想要會食、澡浴，務必要所有僧人至誠地求解脫，不懷疑、不迷惑，信心清凈，然後才可以邀請。近世有一位長者，聽說賓頭盧（Pindola，十六阿羅漢之一）大阿羅漢接受佛的教敕，為末法時代的人作福田，就如法地施設大會，至誠地邀請賓頭盧。在氍㲣（一種毛織的地毯）下遍鋪好花，想要以此來驗證他是否真的到來。大眾用齋完畢，打開氍㲣，花都已萎黃，長者懊惱自責，不知道過失從何而來。再次耗盡家財，詳細詢問經師，重新設定大會，像之前一樣鋪花，花也全都萎謝了。又再次傾盡家產，再次舉辦大會，仍然像之前一樣。長者懊惱自責，又請來一百多位法師，祈求找出過失，懺悔罪過。向上座中有一位年老的僧人，公開懺悔他的過錯。上座告訴他說：『你三次邀請我，我都接受了邀請。是你自己讓奴僕在門中阻攔我，因為我年老，衣服破舊，以為我是被擯棄的、賴提（Laddhi）沙門（Sramana，指修行者），不肯讓我進來。我因為你邀請我，想要強行進入，你的奴僕用杖打我的頭，額頭右角還有瘡。這是你自己造成的，有什麼可懊惱的？』說完就不見了。長者這才知道是賓頭盧。從那以後，人們設福，都不敢再阻攔門。如果賓頭盧來了，他坐的地方的花就不會萎黃。如果新立房舍、床榻，想要邀請賓頭盧時，都應當用香湯灑地，點燃香油燈，用新床新褥，褥子上鋪上棉絮，用白練覆蓋在上面。初夜如法地邀請他，然後關上房門，不要輕慢地窺視，大家都至誠地相信他一定會來。精誠感應，沒有不來的。來了，褥子上就會顯現出臥處，浴室也會顯現出用過的湯水。接受大會邀請時，或者在上座，或者在中座，或者在下座，顯現出隨處可見的僧人形象，人們想要找到他的特殊之處，最終是找不到的。離開后，看到他坐的地方的花沒有萎謝，才知道是他來了。』 述曰：現在看到齋家，大多不依法，只是按照人情來安置凡人。
【English Translation】 English version: Entering (the alms gathering). Whenever you wish to have a communal meal and bath, it is essential that all monks sincerely seek liberation, without doubt or delusion, with pure faith, before inviting them. In recent times, there was a wealthy man who heard that the great Arhat Pindola (Pindola Bharadvaja, one of the Sixteen Arhats) had received the Buddha's decree to create fields of merit for people in the Dharma-ending Age. He then arranged a grand assembly according to the Dharma, sincerely inviting Pindola. He spread fine flowers under the woolen carpet (a type of woven rug) to verify his arrival. After the assembly had finished eating, they lifted the carpet, and all the flowers had withered and turned yellow. The wealthy man was distressed and blamed himself, not knowing where the fault lay. He then exhausted his wealth, inquired in detail from scripture teachers, and re-established the assembly. He spread flowers as before, but they all withered again. He then exhausted his family property again and held another assembly, but it was still the same as before. The wealthy man was distressed and blamed himself, and invited over a hundred Dharma masters to seek out the fault and repent for his sins. Among the senior monks, one elderly monk publicly repented for his faults. The senior monk told him, 'You invited me three times, and I accepted all the invitations. It was you who had your servants block me at the door, thinking that I was an outcast, a Laddhi Sramana (ascetic), because I was old and my clothes were worn, and they refused to let me in. Because you invited me, I wanted to force my way in, and your servant struck my head with a staff, and there is still a sore on the right corner of my forehead. You did this yourself, so what is there to be distressed about?' After saying this, he disappeared. Only then did the wealthy man realize that it was Pindola. From then on, when people made offerings, they dared not block the door again. If Pindola came, the flowers where he sat would not wither and turn yellow. If new houses and beds are built, and you want to invite Pindola, you should sprinkle the ground with fragrant water, light sesame oil lamps, and use new beds and mattresses. Spread cotton on the mattresses and cover them with white silk. Invite him according to the Dharma on the first night, and then close the doors of the room. Do not lightly peek in, and everyone should sincerely believe that he will definitely come. If you are sincere, he will surely come. If he comes, a place to lie down will appear on the mattress, and used hot water will also appear in the bathroom. When accepting an invitation to an assembly, he may be in the senior seat, the middle seat, or the lower seat, appearing as a monk in any place. People seek his special qualities, but ultimately cannot find them. After he leaves, you will know that he has come when you see that the flowers where he sat have not withered.' Commentary: Now I see that the almsgivers mostly do not follow the Dharma, but simply arrange things according to human sentiments.
全不憂佛及聖僧座。如前經所說。施主先須預掃灑佛堂。及安置聖僧坐處。洗浴潔身。燒上名香。懸繒幡蓋。散眾雜華。手執香爐。盡誠敬仰。奉請三寶及以聖僧。十方法界一切聖凡。亦皆普請。受弟子請。降屈聖儀。來臨住宅。合家大小。並共虔誠。預前七日已來。發此重心。若是貧家。無好香華。復無安置之處。然須臨時斟酌。未坐前先上好處。安置佛座。掃灑如法。其次好處。安置聖僧座。敷設軟物新白凈者。布綿在上。若施主心重有感。食訖候看。似人坐處。即知報身來赴。若無相現。但化身來。若全輕慢。報化俱不至。其座不得彩畫錦綺綾羅金銀雜飾及散華置上。雖是羅漢。然共凡僧。同受二百五十別解脫戒。所以不受雜彩金銀等物。若是諸佛菩薩大乘之人。非局出家相者。所以得受種種供養。安聖僧座。及以獻食。亦不得越過尺六高處安置。尺六已下。如法僧座則得。亦不得作素形聖僧在座安置。儻報身自來。豈可推卻素像而坐。亦不得在寺將常住僧器盛食。恐報身來。不可觸僧凈器而食。若用缽盂及俗盤器獻者。即通化報。最為如法。若有聖僧錢還入聖僧用。將買缽盂匙箸銅碗手巾。及將買上好槃器。背上書題記之餘人不敢雜用。日別隨家常食。每旦及午。盛食常獻佛及僧。豈非好事。更有餘錢。買取
【現代漢語翻譯】 現代漢語譯本 完全不用擔心佛和聖僧的座位問題。就像之前的經文所說，施主首先需要預先打掃佛堂，並安置聖僧的座位。洗浴身體，保持潔凈，焚燒上等名香，懸掛絲綢幡蓋，散佈各種鮮花。手持香爐，以最真誠的敬意，奉請三寶以及聖僧，十方法界一切聖凡，也都普遍邀請。接受弟子的邀請，降低尊貴的儀態，降臨到住宅。全家大小，一同虔誠，提前七日開始，發起這種重視的心。如果是貧困的家庭，沒有好的香和花，也沒有安置的地方，那麼需要臨時斟酌。在（聖僧）未就座之前，先在好的地方，安置佛座，按照如法的方式打掃乾淨。其次在好的地方，安置聖僧的座位，鋪設柔軟的新白凈的物品，在上面鋪上棉布。如果施主心意虔誠，有感應，在（聖僧）用食完畢后觀察，如果像有人坐過的樣子，就知道報身（Sambhogakāya）前來應供。如果沒有這種現象，那麼只是化身（Nirmāṇakāya）前來。如果完全輕慢，那麼報身和化身都不會到來。聖僧的座位不得用彩畫、錦綺綾羅、金銀等雜物裝飾，也不得在上面散花。雖然是阿羅漢（Arhat），但和凡夫僧人一樣，共同受持二百五十條別解脫戒（Prātimokṣa）。所以不接受雜彩金銀等物品。如果是諸佛菩薩等大乘（Mahāyāna）之人，不侷限於出家相，所以可以接受各種供養。安置聖僧的座位以及獻食，也不得超過一尺六寸的高度。一尺六寸以下，如法的僧人座位就可以。也不得製作素色的聖僧像在座位上安置。如果報身親自前來，怎麼能推開素像而坐呢？也不得在寺廟裡用常住僧人的器皿盛放食物，恐怕報身前來，不可觸碰僧人的清凈器皿而食用。如果用缽盂（Bátu）、或者世俗的盤子器皿獻食，那麼化身和報身都可以接受，這是最如法的。如果有供養聖僧的錢，應當歸入聖僧專用，用來購買缽盂、匙子、筷子、銅碗、手巾，以及購買上好的盤子器皿。在器皿背面寫上題記，其餘人不敢隨便使用。每日隨著家裡的日常飲食，每天早晨和中午，盛放食物經常供養佛和僧，這難道不是好事嗎？如果還有剩餘的錢，就去購買……
【English Translation】 English version There is no need to worry about the seats for the Buddha and the Holy Sangha (Saṃgha, community of monks). As mentioned in the previous scripture, the donor must first sweep and clean the Buddha hall and arrange the seats for the Holy Sangha. Bathe and purify the body, burn the finest incense, hang silk banners and canopies, and scatter various flowers. Hold the incense burner in hand, with utmost sincerity and reverence, invite the Three Jewels (Triratna, Buddha, Dharma, Sangha) and the Holy Sangha, as well as all the holy and ordinary beings in the ten directions of the Dharma realm. Universally invite them to accept the disciple's invitation, condescend their noble presence, and descend upon the residence. The entire family, big and small, should together be devout, starting seven days in advance, initiating this important intention. If it is a poor family, without good incense and flowers, and without a place to arrange, then it is necessary to consider the circumstances. Before (the Holy Sangha) is seated, first arrange the Buddha's seat in a good place, sweeping and cleaning according to the Dharma. Secondly, arrange the seat for the Holy Sangha in a good place, laying out soft, new, and clean items, and covering them with cotton cloth. If the donor's heart is sincere and there is a response, observe after (the Holy Sangha) has finished eating. If it looks like someone has sat there, then you know that the Sambhogakāya (enjoyment body) has come to accept the offering. If there is no such phenomenon, then only the Nirmāṇakāya (emanation body) has come. If there is complete negligence, then neither the Sambhogakāya nor the Nirmāṇakāya will come. The seat for the Holy Sangha must not be decorated with colored paintings, brocade silk, gold, silver, or other miscellaneous items, nor should flowers be scattered on it. Although they are Arhats (worthy ones), they, like ordinary monks, jointly uphold the two hundred and fifty Prātimokṣa (rules of individual liberation). Therefore, they do not accept miscellaneous colored items, gold, silver, and the like. If they are Buddhas, Bodhisattvas, or Mahāyāna (great vehicle) practitioners, not limited to the monastic appearance, then they may receive various offerings. The arrangement of the Holy Sangha's seat and the offering of food must not exceed one chi and six cun (approximately 1.6 feet) in height. Below one chi and six cun, a Dharma-abiding Sangha seat is acceptable. One should also not create a plain statue of the Holy Sangha to place on the seat. If the Sambhogakāya personally comes, how can one push aside the plain statue and sit? One should also not use the permanent Sangha's utensils in the temple to hold food, lest the Sambhogakāya come and touch the Sangha's pure utensils to eat. If one uses a Bátu (alms bowl) or secular plates and utensils to offer food, then both the Nirmāṇakāya and Sambhogakāya can accept it, which is most in accordance with the Dharma. If there is money for offering to the Holy Sangha, it should be used exclusively for the Holy Sangha, to buy Bátus, spoons, chopsticks, copper bowls, hand towels, and to buy the finest plates and utensils. Write a record on the back of the utensils, so that others dare not use them casually. Daily, according to the family's regular meals, every morning and noon, prepare food to regularly offer to the Buddha and the Sangha. Isn't this a good thing? If there is any money left over, go buy...
一胡牀及一食單。食訖澡豆凈洗。置胡牀上。以油帊覆之。日別如是。表供養三寶心。常不絕大得功德。若多得錢。即如西國寺法。及俗人舍。空靜上處。為聖僧造房堂。隨四時冬夏安物供養。若在夏內。堂內日別敷好凈席。儭身單敷。銅盆銅瓶。澡豆凈巾。若至午前並獻飯食。夜中然燈燒香。隨心量力。如法供養。若至冬寒。安被厚氈炭火。湯水燈明隨時供養。縱有餘長聖僧錢財。不得將入別僧。乃至常住僧用。亦不得入佛法用。亦不得別作聖僧形。數見有人索聖僧錢。彩畫佛形。及四壁畫聖僧迦葉阿難等形。以賓頭盧羅漢聖人現在不入涅槃。既不得聖僧囑授進止。豈得互用浪將別入。若己用者。並須倍還。不還得罪。故四分律云。許此處不得。異處得罪(如似己物他人不問己身餘人輒將作別用豈可得不)。上來所述。並依經律聖意錄之。不得不行。三寶物重不得互用。恐差之毫毛失之千里。誠言不虛。省己用之。故梁武帝時。漢國大德英儒。共請西域三藏。纂集聖僧法用。翻出五卷。如前所述。略亦同之。
施食緣第五
如增一阿含經云。爾時世尊告諸比丘。眾生之類有四種食。長養眾生。何等為四。所謂段食。或大或小。更樂食念食識食。是謂四食。彼云何段食。謂今人中所食。諸入口之物可食啖
【現代漢語翻譯】 現代漢語譯本：一張胡牀（一種可以摺疊的椅子）和一份食單。用齋飯後用澡豆（一種清潔用品）洗凈，放置在胡牀上，用油布覆蓋。每天都這樣做，以表達供養三寶（佛、法、僧）的心意，常行不輟，就能獲得巨大的功德。如果有多餘的錢，就按照西國（指印度）寺院的規矩，以及俗家信徒的佈施，在空曠寂靜的地方，為聖僧建造房舍殿堂，隨著四季變化，在冬夏兩季安置物品進行供養。如果在夏季，殿堂內每天鋪設乾淨的蓆子，貼身鋪設單被，準備銅盆銅瓶、澡豆凈巾。到了午前，就獻上飯食，夜晚點燈燒香，隨心隨力，如法供養。如果到了寒冷的冬季，就安置被褥厚氈、炭火，提供熱水和燈火，隨時供養。縱然有多餘的屬於聖僧的錢財，也不得挪作他用，給其他僧人，乃至常住僧眾使用，也不得用於佛法事務，也不得另外塑造聖僧的形象。常見有人索取聖僧的錢財，用來彩繪佛像，以及在四壁繪製聖僧迦葉（Kāśyapa，佛陀十大弟子之一）阿難（Ānanda，佛陀十大弟子之一）等人的形象，因為賓頭盧尊者（Piṇḍola Bhāradvāja，十六羅漢之一）是羅漢聖人，現在仍然在世，不入涅槃。既然沒有得到聖僧的囑託指示，怎麼可以互相挪用，隨意用於其他方面呢？如果自己挪用了，必須加倍償還，否則會因此獲罪。所以《四分律》中說，允許在此處使用，在其他地方使用就會獲罪（就像自己的東西，別人不問自己，就擅自拿去作別的用途，怎麼可以呢？）。以上所說，都是依據經律的聖意記錄下來的，不得不遵照執行。三寶的財物非常重要，不得互相挪用，恐怕差之毫釐，失之千里。誠實不虛。請仔細省察。所以梁武帝時期，漢國的大德英儒，共同邀請西域的三藏法師，纂集聖僧的法用，翻譯出五卷，與前面所說的，大致相同。
施食緣第五
如《增一阿含經》所說，當時世尊告訴各位比丘，眾生有四種食物，用來長養眾生。是哪四種呢？就是段食（指可以一口一口吃下的食物），或大或小，更樂食（指感官上的快樂），念食（指思念、希望等精神食糧），識食（指意識的持續）。這就是四種食物。什麼是段食呢？就是現在人們所吃的，各種入口可以吃的東西。
【English Translation】 English version: A huchuang (a foldable chair) and a food list. After the meal, wash with zaodou (a cleansing product), place it on the huchuang, and cover it with an oilcloth. Do this every day to express the heart of offering to the Three Jewels (Buddha, Dharma, Sangha), and constantly doing so will gain great merit. If there is extra money, then follow the rules of the Western Country (referring to India) temples, and the donations of lay believers, in empty and quiet places, build houses and halls for the Holy Sangha, and arrange items for offering in winter and summer according to the seasons. If it is in summer, lay out clean mats in the hall every day, lay out a single quilt close to the body, and prepare copper basins, copper bottles, zaodou and clean towels. By noon, offer food, and light lamps and burn incense at night, according to your ability, and make offerings according to the Dharma. If it is cold in winter, arrange quilts, thick felt, charcoal fire, and provide hot water and lamps at any time. Even if there is extra money belonging to the Holy Sangha, it must not be used for other purposes, given to other monks, or even used by the permanent Sangha, nor can it be used for Buddhist affairs, nor can the image of the Holy Sangha be created separately. It is common to see people asking for money from the Holy Sangha to paint Buddha statues, and to paint the images of Holy Sangha Kāśyapa (one of the Buddha's ten great disciples) Ānanda (one of the Buddha's ten great disciples) on the four walls, because Venerable Piṇḍola Bhāradvāja (one of the sixteen Arhats) is a Holy Arhat, and is still alive now, not entering Nirvana. Since there is no entrustment or instruction from the Holy Sangha, how can they be used interchangeably and arbitrarily for other purposes? If you use it yourself, you must repay it twice, otherwise you will be guilty. Therefore, the Four-Part Law says that it is allowed to be used here, and it will be guilty to use it elsewhere (just like one's own things, others do not ask oneself, and take them for other purposes without authorization, how can it be?). The above is recorded according to the holy meaning of the scriptures and laws, and must be followed. The property of the Three Jewels is very important and must not be used interchangeably, for fear of a slight deviation leading to a great loss. It is true and not false. Please examine it carefully. Therefore, during the reign of Emperor Wu of Liang, the great virtues and eminent scholars of the Han country jointly invited the Tripitaka masters of the Western Regions to compile the Dharma usage of the Holy Sangha and translated it into five volumes, which is roughly the same as what was said earlier.
The Fifth Cause of Food Offering
As the Ekottara Agama Sutra says, at that time, the World Honored One told the Bhikkhus that there are four kinds of food for sentient beings to nourish sentient beings. What are the four? They are duanshi (referring to food that can be eaten bite by bite), whether large or small, genglushi (referring to sensory pleasure), nianshi (referring to mental food such as thoughts and hopes), and shishi (referring to the continuation of consciousness). These are the four kinds of food. What is duanshi? It is what people eat now, all kinds of things that can be eaten.
者。是謂段食。云何更樂食。謂衣裳傘蓋。雜香華熏火及香油。與婦人集聚。諸餘身體所更樂者。是謂更樂食。云何念食。謂意中所念所想所思惟者。或以口說。或以體觸。及諸所持之法。是謂念食。云何識食。謂意之所知。梵天為首。乃至有想無想天。以識為食。是謂識食。以此四食流轉生死。
又增一經云。世尊告阿那律曰一切諸法由食而存。眼以眠為食。耳以聲為食。鼻以香為食。舌以味為食。身以細滑為食。意以法為食。涅槃以無放逸為食。爾時佛告諸比丘。如此妙法。夫觀食有九事。人間有四食。一段食。二更樂食。三念食。四識食。復有五種。是出世間食。一禪食。二愿食。三念食。四八解脫食。五喜食。是出世間之食。當共專念舍除四種之食。求辦出世之食。
又正法念經云。若有眾生信心悲心。以種種食施人。命終生質多羅天。受種種樂。命終得受人身。大富饒財。常行正法。
又正法念經云。若有眾生見諸病人。施其湯藥令離病苦。命終生欲境天。受五欲樂。從天命終。若得人身大富多財。若見病人臨終渴病。以石蜜漿若冰水施此人。命終生清涼天。受天快樂。從天命終得受人身。常離飢渴。
又涅槃經云。因曠野鬼神。為授不殺戒已。以不食肉故。氣力虛弱命欲將終。
【現代漢語翻譯】 現代漢語譯本：什麼是觸所生之食？就是所謂的段食（指食物）。什麼是更樂食？就是指衣裳、傘蓋、各種香花、薰香、火以及香油，與婦人聚集，以及其他身體所感受的快樂。這被稱為更樂食。什麼是念食？就是指心中所念、所想、所思惟的事物，或者用口說出，或者用身體接觸，以及所持有的各種法。這被稱爲念食。什麼是識食？就是指意識所知，以梵天為首，乃至有想無想天，都以識為食。這被稱為識食。眾生憑藉這四種食在生死中流轉。
《增一阿含經》中說，世尊告訴阿那律說：『一切諸法都依靠食而存在。眼以睡眠為食，耳以聲音為食，鼻以香氣為食，舌以味道為食，身以細滑的觸感為食，意以法為食，涅槃以不放逸為食。』當時，佛告訴眾比丘：『如此妙法，觀察食有九種。人間有四種食：一段食、二更樂食、三念食、四識食。還有五種是出世間的食：一禪食、二愿食、三念食、四八解脫食、五喜食。這些是出世間的食。應當共同專心念佛，捨棄四種世間之食，求得成就出世之食。』
《正法念處經》中說，如果有的眾生具有信心和悲心，用各種食物佈施給他人，命終後會生到質多羅天（梵語：Citra，意為雜色天），享受各種快樂。命終后還能得到人身，大富大貴，常常奉行正法。
《正法念處經》中說，如果有的眾生看見生病的病人，施捨湯藥使他們脫離病苦，命終後會生到欲境天（指六慾天），享受五欲之樂。從天命終后，如果得到人身，會大富大貴。如果看見病人臨終口渴，用石蜜漿或者冰水佈施給這個人，命終後會生到清涼天，享受天上的快樂。從天命終后，得到人身，常常遠離飢渴。
《涅槃經》中說，因為曠野的鬼神，被授予不殺戒之後，因為不吃肉的緣故，氣力虛弱，生命將要終結。
【English Translation】 English version: What is the food born of contact? It is what is called 'segmental food' (referring to physical food). What is 'food of pleasure'? It refers to clothing, umbrellas, various fragrant flowers, incense, fire, and fragrant oils, gathering with women, and other pleasures experienced by the body. This is called 'food of pleasure'. What is 'food of thought'? It refers to things that are thought of, imagined, or contemplated in the mind, or spoken with the mouth, or touched by the body, and the various Dharmas that are held. This is called 'food of thought'. What is 'food of consciousness'? It refers to what is known by consciousness, with Brahma at the head, up to the realms of neither perception nor non-perception, all taking consciousness as food. This is called 'food of consciousness'. Beings transmigrate in birth and death by means of these four foods.
The Ekottara Agama Sutra says, the World Honored One told Aniruddha: 'All Dharmas exist by means of food. The eye takes sleep as food, the ear takes sound as food, the nose takes fragrance as food, the tongue takes taste as food, the body takes fine smoothness as food, the mind takes Dharma as food, and Nirvana takes non-negligence as food.' At that time, the Buddha told the Bhikshus: 'Such wonderful Dharma, observing food has nine aspects. There are four kinds of food in the human realm: segmental food, food of pleasure, food of thought, and food of consciousness. There are also five kinds of supramundane food: meditative food, aspirational food, mindful food, the food of the eight liberations, and the food of joy. These are supramundane foods. You should all focus your minds, abandon the four kinds of mundane food, and seek to accomplish supramundane food.'
The Saddharma Smṛtyupasthāna Sūtra says, if there are beings with faith and compassion who give various foods to others, after death they will be born in the Citra Heaven (Sanskrit: Citra, meaning variegated heaven), enjoying various pleasures. After death, they will also obtain a human body, be wealthy and prosperous, and always practice the correct Dharma.
The Saddharma Smṛtyupasthāna Sūtra says, if there are beings who see sick people and give them medicine to relieve their suffering, after death they will be born in the Desire Realm Heaven (referring to the Six Desire Heavens), enjoying the pleasures of the five desires. After death from that heaven, if they obtain a human body, they will be wealthy and prosperous. If they see a sick person thirsty at the time of death and give them rock candy juice or ice water, after death they will be born in the Cool Heaven, enjoying heavenly bliss. After death from that heaven, they will obtain a human body and always be free from hunger and thirst.
The Nirvana Sutra says, because the wilderness ghosts were given the precept of non-killing, and because they did not eat meat, their strength was weak, and their lives were about to end.
佛告鬼言。我敕聲聞弟子。隨有佛法處。悉施汝等食。若有住處不能施者。是魔眷屬。非我弟子。真聲聞也。然出衆生食時。須有分齊。若食他施主食即須依五分律云。若與乞兒鳥狗等。並應量己分內減施與之。不得取分外施(比見道俗至於齋上施主儉約不與妻兒先供眾僧將為福田僧等不費前食然有眾僧先自飽食已將他殘食施乞兒鳥犬等損他施主又自得罪若減己分內將施與人任意多少不論限約也)。又依十二頭陀經云。若得食時應作是念。見渴乏眾生。以一分施之。我為施主彼為受者。施已作是愿言。令一切眾生與福救乏莫墮慳貪。持至空靜處。減一段著凈石上。施諸禽獸。亦如上愿。正欲食時作是念言。身中有八萬戶蟲。蟲得此食皆悉安隱。我今以食施此諸蟲。后得道時當以法施汝。是為不捨眾生。又灌佛形像經云。佛告大眾。世人多有發意求所愿者。佈施之日。不計少多。趣使充饒。事業畢竟。殘有肴膳啖食不盡。皆當送與守寺中持法沙門。眾僧自共分之。以出物時當望生福。不應各各競分歸與妻子。是為種于石上。根株焦盡終無生時。令以佈施者余福重以施僧。是為施一得萬倍報。
又四分律。施僧粥得五種利益。一除饑。二除渴。三消宿食。四大小便調適。五眼目精明。僧祇律。施粥得十種利益。故偈
【現代漢語翻譯】 現代漢語譯本： 佛陀告訴鬼說：『我命令我的聲聞弟子，無論在何處有佛法，都要佈施食物給你們。如果有人居住的地方不能佈施，那就是魔的眷屬，不是我的弟子，也不是真正的聲聞。』然而，在拿出眾生的食物時，必須要有一定的限度。如果食用他人的佈施之食，就必須依照五分律所說：『如果給乞丐、鳥、狗等，都應該衡量自己應得的份額，減少一部分來佈施給它們。』不得拿取自己份額之外的食物來佈施（比如見到一些在家居士在齋會上，對施主吝嗇，不給妻子兒女，先供養眾僧，認為這是福田，僧人等不珍惜之前的食物，然後有些眾僧自己已經吃飽了，卻將剩下的食物佈施給乞丐、鳥、狗等，損害了施主，自己也因此獲罪。如果減少自己份額內的食物來佈施給他人，可以隨意多少，不限制）。 又依照十二頭陀經所說：『如果得到食物時，應該這樣想：見到飢渴的眾生，用一份食物佈施給他們。我作為施主，他們作為受者。』佈施完畢后，這樣發願：『愿一切眾生都能得到福報，解除貧乏，不要墮入慳貪。』然後拿著食物到空曠安靜的地方，減少一段食物放在乾淨的石頭上，佈施給各種禽獸，也像上面一樣發願。正要吃的時候，這樣想：『我的身體中有八萬戶蟲，這些蟲得到這些食物都能安穩。我現在用食物佈施給這些蟲，將來得道的時候，應當用佛法佈施給你們。』這就是不捨棄眾生。 又《灌佛形像經》中說：佛陀告訴大眾：『世人大多有發願求願望的，在佈施的日子裡，不計較多少，只要使之充足豐饒，事業最終完成。剩餘的菜餚食物吃不完的，都應當送給寺廟中守護寺廟、奉持佛法的沙門。眾僧自己共同分配這些食物。在拿出物品佈施的時候，應當希望產生福報，不應當各自爭搶分給妻子兒女。』這就是在石頭上播種，根株焦枯，最終沒有生長的時機。應當讓佈施者的剩餘福報再次佈施給僧人，這就是佈施一份得到萬倍的回報。 又《四分律》中說，佈施粥給僧人可以得到五種利益：一、解除飢餓；二、解除口渴；三、消化積食；四、大小便調和適宜；五、眼目精明。《僧祇律》中說，佈施粥可以得到十種利益。所以有偈頌說。
【English Translation】 English version: The Buddha told the ghosts, 'I command my Śrāvaka (hearer, disciple) disciples that wherever there is the Buddha's Dharma (teachings, law), they should all give food to you. If there is a dwelling place where they cannot give, then they are the retinue of Māra (demon), not my disciples, nor true Śrāvakās.' However, when taking out food for sentient beings, there must be a limit. If eating food given by other donors, then one must follow the Five-Part Vinaya (monastic code) which says, 'If giving to beggars, birds, dogs, etc., one should measure one's own share and reduce a portion to give to them.' One must not take food beyond one's share to give (for example, seeing some laypeople at a vegetarian feast being stingy with the donor, not giving to their wives and children, first offering to the Sangha (monastic community), thinking this is a field of merit, the Sangha not cherishing the previous food, and then some Sangha members, already full, giving the leftover food to beggars, birds, dogs, etc., harming the donor and incurring offense themselves. If reducing one's own share to give to others, one can give as much or as little as one wishes, without limitation). Also, according to the Twelve Dhūta (ascetic practices) Sutra, 'If obtaining food, one should think thus: Seeing hungry and thirsty sentient beings, use a portion of food to give to them. I am the donor, they are the recipients.' After giving, make this vow: 'May all sentient beings obtain blessings, relieve poverty, and not fall into miserliness.' Then, taking the food to a quiet and empty place, reduce a portion of the food and place it on a clean stone, giving it to various birds and beasts, also making the same vow as above. Just as one is about to eat, think thus: 'In my body, there are eighty thousand families of insects. These insects, obtaining this food, will all be at peace. I now give this food to these insects, and when I attain the Way (enlightenment) in the future, I shall give you the Dharma.' This is not abandoning sentient beings. Also, in the Sutra on Bathing the Buddha Image, the Buddha told the assembly, 'Most people in the world have vows and seek wishes. On the day of giving, they do not count how much or how little, but only make it sufficient and abundant, and the undertaking is ultimately completed. The remaining dishes and food that cannot be eaten should all be sent to the Śramaṇas (monastics) who guard the temple and uphold the Dharma in the temple. The Sangha will divide this food among themselves. When taking out items to give, one should hope to generate blessings, and should not each compete to divide them among wives and children.' This is like sowing seeds on stone, the roots and stalks are scorched, and ultimately there is no time for growth. One should let the remaining blessings of the donor be given again to the Sangha, and this is giving one and receiving a ten-thousandfold reward. Also, the Four-Part Vinaya says that giving porridge to the Sangha can obtain five benefits: 1. Eliminates hunger; 2. Eliminates thirst; 3. Digests accumulated food; 4. Regulates urination and defecation; 5. Clears the eyes. The Saṃghika Vinaya says that giving porridge can obtain ten benefits. Therefore, there is a verse.
云。
持戒清凈人所奉 恭敬隨時以粥施 十利饒益於行者 色力壽樂辭清辯 宿食風除飢渴消 是名為藥佛所說 欲生人天長壽樂 今當以粥施眾僧
又食施獲五福報經云。佛告諸比丘。當知食以節度受而不損。佛言。人持飯食施人。有五功德。令人得道。智者訊息。意度弘廓則獲五福。何等為五。一曰施命。二曰施色。三曰施力。四曰施安。五曰施辯。何謂施命。人不得食時。顏色憔悴不可顯示。不過七日奄忽壽終。是故智者則為施食。其施食者則為施命。其施命者。世世長壽生天世間壽命延長不中夭傷。自然福報財富無量。是為施命。何謂施色。人不得食時。顏色憔悴不可顯示。是故智者則為施食。其施食者則為施色。其施色者。世世端正生天世間。顏色暐曄人見歡喜。稽首作禮。是為施色。何謂施力。人不得食時。身羸意弱所作不能。是為智者則為施食。其施食者則為施力。其施力者。世世。多力生天人間力無等雙。出入進止力不耗減。是為施力。何謂施安。人不得食時。心愁身危坐起不定。不能自安。是故智者則為施食。其施食者則為施安。其施安者。世世安隱生天人間。不遇眾殃。其所到處常遇賢良。財富無量不中夭傷。是為施安。何謂施辯。人不得食時。身羸意弱口不能言。
【現代漢語翻譯】 現代漢語譯本： 云：
持戒清凈之人所供奉，恭敬地隨時用粥佈施， 這十種利益能饒益修行者：容色、氣力、壽命、安樂、言辭清辯， 能消除宿食不化、祛除飢餓乾渴，這被稱作是藥物，是佛陀所說。 想要生於人天，獲得長壽安樂，現在應當用粥來佈施眾僧。
《又食施獲五福報經》中說：佛陀告訴各位比丘，應當知道飲食要節制，接受食物不應過量而損害身體。佛說：人們以飯食佈施他人，有五種功德，令人得道。智者仔細衡量，意念廣大，就能獲得五種福報。什麼是五種福報？一是佈施生命，二是佈施容色，三是佈施氣力，四是佈施安樂，五是佈施辯才。什麼是佈施生命？人沒有食物時，臉色憔悴，無法顯現精神，活不過七天就會突然死亡。因此智者會佈施食物，佈施食物就是佈施生命。佈施生命的人，世世代代長壽，生於天界或人間，壽命得以延長，不會中途夭折，自然獲得福報，財富無量，這就是佈施生命。什麼是佈施容色？人沒有食物時，臉色憔悴，無法顯現精神。因此智者會佈施食物，佈施食物就是佈施容色。佈施容色的人，世世代代容貌端正，生於天界或人間，容光煥發，人們見了歡喜，稽首作禮，這就是佈施容色。什麼是佈施氣力？人沒有食物時，身體虛弱，意志消沉，什麼都做不了。因此智者會佈施食物，佈施食物就是佈施氣力。佈施氣力的人，世世代代力氣很大，生於天界或人間，力量無人能比，出入行動，力量不會衰減，這就是佈施氣力。什麼是佈施安樂？人沒有食物時，內心憂愁，身體不安，坐立不定，不能自安。因此智者會佈施食物，佈施食物就是佈施安樂。佈施安樂的人，世世代代安穩，生於天界或人間，不會遭遇各種災禍，所到之處常能遇到賢良之人，財富無量，不會中途夭折，這就是佈施安樂。什麼是佈施辯才？人沒有食物時，身體虛弱，意志消沉，口不能言。
【English Translation】 English version: Cloud:
'Offering to those who uphold precepts purely, respectfully offering congee (porridge) at all times, These ten benefits enrich the practitioner: complexion, strength, longevity, joy, eloquence, and clear speech, Eliminating undigested food, dispelling hunger and thirst, this is called medicine, as the Buddha said. Desiring to be born in the realms of humans and gods, to obtain longevity and joy, now one should offer congee to the Sangha (community of monks).'
The Sutra on Obtaining Five Blessings by Giving Food states: 'The Buddha told the Bhikkhus (monks), you should know that food should be taken in moderation and not excessively to harm the body. The Buddha said: When people give food to others, there are five merits that lead people to enlightenment. The wise carefully consider, with broad intentions, and thus obtain five blessings. What are the five? First, giving life; second, giving complexion; third, giving strength; fourth, giving peace; fifth, giving eloquence. What is giving life? When people have no food, their complexion is haggard and they cannot show spirit, and they will die suddenly within seven days. Therefore, the wise give food, and giving food is giving life. Those who give life will have longevity in every lifetime, and be born in the heavens or in the human realm, with extended lifespans, not dying prematurely, naturally obtaining blessings and immeasurable wealth, this is giving life. What is giving complexion? When people have no food, their complexion is haggard and they cannot show spirit. Therefore, the wise give food, and giving food is giving complexion. Those who give complexion will have handsome appearances in every lifetime, and be born in the heavens or in the human realm, with radiant appearances, and people will be happy to see them, bowing and paying respects, this is giving complexion. What is giving strength? When people have no food, their bodies are weak and their minds are feeble, and they cannot do anything. Therefore, the wise give food, and giving food is giving strength. Those who give strength will have great strength in every lifetime, and be born in the heavens or in the human realm, with unparalleled strength, and their strength will not diminish when they go in and out, this is giving strength. What is giving peace? When people have no food, their hearts are worried and their bodies are uneasy, and they cannot sit or stand still, and cannot find peace. Therefore, the wise give food, and giving food is giving peace. Those who give peace will have peace and security in every lifetime, and be born in the heavens or in the human realm, and will not encounter various disasters, and will always meet virtuous people wherever they go, and will have immeasurable wealth, and will not die prematurely, this is giving peace. What is giving eloquence? When people have no food, their bodies are weak and their minds are feeble, and they cannot speak.'
是故智者則為施食。其施食者則為施辯。口說流利無所躓礙。慧辯通達。生天世間。聞者歡喜靡不稽首聽采法言。是為五福食之報也。
又增一阿含經云。施有五事名為應時。一遠來。二遠去。三病時。四冷熱時。五初得果菰。若得新谷先與持戒精進人。然後自食。又施有三法。一送食至寺名上。就舍供養名中。造食乞施。發心供養名下。
又付法藏經云。昔過去九十一劫。毗婆尸佛入涅槃后。有一比丘。甚患頭痛。薄拘羅。爾時作一貧人。見病比丘。即便持一呵梨勒果。施病比丘。比丘服訖病即除愈。緣施果故。九十一劫天上人中。受福快樂未曾有病。最後生一婆羅門家。其母早亡。父便聘妻。拘羅年幼。見母作餅從母索之。後母嫉妒。即捉拘羅擲置𨫼上。𨫼雖燋熱不能燒害。父從外來。見薄拘羅在熱𨫼上。即便抱下。母於後時釜中煮肉時。薄拘羅從母索肉。母益瞋恚尋擲釜中。亦不燒爛。父覓不見。即便喚之。拘羅聞喚。釜中而應。父即抱出平復如故。母后向河拘羅逐去。後母瞋忿而作是言。此何鬼魅妖祥之物。雖復燒煮不能令死。即便捉之擲置河中。值一大魚。即便吞食。以福緣故猶復不死。有捕魚師捕得此魚。詣市賣之。索價既多人無買者。至暮欲臭。薄拘羅父見即隨買。持來歸家。以刀破腹。
【現代漢語翻譯】 現代漢語譯本： 因此，有智慧的人應當施行飲食。施行飲食的人，就是施行辯才。口才流利，沒有阻礙，智慧辯才通達。生於天上或人間，聽聞者都歡喜，沒有不稽首聽取佛法的言語。這就是五種福報的飲食之報。
《增一阿含經》又說，佈施有五種情況稱為應時：一是遠道而來的人，二是遠道離去的人，三是生病的時候，四是寒冷或炎熱的時候，五是初次獲得瓜果。如果得到新谷，先供養持戒精進的人，然後自己才食用。又有三種佈施的方式：一是將食物送到寺廟，稱為上等；到施主家中供養，稱為中等；自己製作食物乞求佈施，發心供養，稱為下等。
《付法藏經》又說，過去九十一劫，毗婆尸佛（Vipashyin Buddha，過去七佛之一）入涅槃后，有一位比丘（bhiksu，佛教出家男眾），非常苦惱于頭痛。薄拘羅（Bakkula，佛陀弟子名），當時是一個窮人，看見生病的比丘，就拿了一個訶梨勒果（haritaki，一種藥用植物的果實）佈施給生病的比丘。比丘服用后，病立刻痊癒。因為佈施果實的緣故，九十一劫中，在天上和人間，享受福報快樂，未曾生病。最後出生在一個婆羅門（Brahmin，印度教祭司種姓）家庭。他的母親早逝，父親便續娶。薄拘羅年幼，看見繼母做餅，就向她索要。繼母嫉妒，就抓住薄拘羅扔到燒熱的鐵板上。鐵板雖然燒熱，卻不能燒傷他。父親從外面回來，看見薄拘羅在熱鐵板上，便抱了下來。繼母后來在鍋里煮肉時，薄拘羅向繼母索要肉吃。繼母更加惱怒，就將他扔進鍋里，也不燒爛。父親尋找不見，便呼喚他。薄拘羅在鍋里應答。父親立刻將他抱出來，恢復如初。繼母后來到河邊，薄拘羅也跟了去。繼母惱怒地說：『這究竟是什麼鬼魅妖祥之物，即使燒煮也不能讓他死。』便抓住他扔到河中。恰好遇到一條大魚，便吞食了他。因為福報的緣故，仍然沒有死。有一個漁夫捕到了這條魚，拿到市場上去賣。要價很高，沒有人買。到傍晚快要腐臭時，薄拘羅的父親看見了，就買了下來。帶回家中，用刀剖開魚腹。
【English Translation】 English version: Therefore, the wise should practice giving food. Those who give food are giving eloquence. Their speech will be fluent and without hindrance, their wisdom and eloquence will be thorough. They will be born in the heavens or in the human world. Those who hear them will rejoice and will all bow their heads to listen and adopt the words of the Dharma. This is the reward of the five blessings of food.
The Ekottara Agama Sutra also says that there are five occasions when giving is considered timely: first, to those who come from afar; second, to those who go far away; third, in times of sickness; fourth, in times of cold or heat; fifth, when first obtaining fruits. If one obtains new grain, one should first offer it to those who uphold the precepts and are diligent, and then eat it oneself. There are also three ways of giving: first, sending food to the temple is considered superior; offering food at the donor's home is considered middling; preparing food oneself and begging for donations, with a mind of offering, is considered inferior.
The Samyuktabhidharmahrdaya Sutra also says that in the past, ninety-one kalpas (aeons) ago, after Vipashyin Buddha (one of the past seven Buddhas) entered Nirvana, there was a bhiksu (Buddhist monk) who suffered greatly from headaches. Bakkula (name of a Buddha's disciple), at that time, was a poor man. Seeing the sick bhiksu, he took a haritaki fruit (a medicinal fruit) and gave it to the sick bhiksu. After the bhiksu took it, his illness was immediately cured. Because of the merit of giving the fruit, for ninety-one kalpas, in the heavens and in the human world, he enjoyed blessings and happiness, and never had any illness. Finally, he was born into a Brahmin (Hindu priestly caste) family. His mother died early, and his father remarried. Bakkula was young, and seeing his stepmother making cakes, he asked her for one. His stepmother was jealous and grabbed Bakkula and threw him onto a hot griddle. Although the griddle was hot, it could not burn him. His father came back from outside and saw Bakkula on the hot griddle, so he picked him up. Later, when his stepmother was cooking meat in a pot, Bakkula asked his stepmother for meat to eat. His stepmother was even more angry and threw him into the pot, but he was not burned. His father looked for him but could not find him, so he called out to him. Bakkula answered from inside the pot. His father immediately picked him out, and he was as good as new. Later, his stepmother went to the river, and Bakkula followed her. His stepmother angrily said, 'What kind of ghostly or monstrous thing is this? Even if I burn and cook him, I cannot kill him.' She grabbed him and threw him into the river. He happened to be swallowed by a large fish. Because of his merit, he still did not die. A fisherman caught this fish and took it to the market to sell it. The price was high, and no one bought it. By evening, it was about to rot. Bakkula's father saw it and bought it. He brought it home and cut open the fish's belly.
兒在魚腹。高聲唱言。愿父安詳勿令傷兒。父開魚腹抱兒而出。年漸長大求出家。得阿羅漢果。從生至老。年百六十未曾有病。乃至無有身熱頭痛。由施藥故得是長壽。五處不死。𨫼鑠不燋。釜煮不爛。水溺不死。魚吞不消。刀割不傷。以是因緣。智者應當作如是事。又雜譬喻經云。昔者舍衛國。有一貧家。庭中有蒲桃樹。上有數穗。念施道人。時國王先前請食一月。是貧家力勢不如王。正懸一月。乃得一道人。便持施之。語道人言。念欲施來已經一月。今乃得愿。道人語優婆夷。已一月中施。優婆夷言。我但施一穗蒲桃。那得一月施耶。道人言。但一月中。念欲舍施。則為一月。
食時緣第六
問曰。何名食時。何名過食時。答曰。依四分律云。謂明相出時。始得食粥(明相未出即是非時)乃至日中。案此午時為法。即是食時(依僧祇律云過此午時影一發一瞬草葉等即是非時)。四天下準此皆同。故毗羅三昧經。世尊為慧法菩薩說云。食有四種。平旦天食時。午法食時。暮畜生食時。夜鬼神食時。佛斷六趣因。令同三世佛。故日午時是法食時也。過此已后。同於下趣非上食時。故曰非時也。十誦律云。唯天得過中食無罪。又十誦律云。有閻浮比丘。至西拘耶尼。用閻浮提時。拘耶尼比丘。往餘三方。亦
【現代漢語翻譯】 現代漢語譯本：孩子在魚的腹中，高聲唱道：『愿父親安詳，不要傷害我。』父親剖開魚腹，抱出孩子。孩子漸漸長大，請求出家，最終證得阿羅漢果位。從出生到年老，活到一百六十歲，從未生過病，甚至沒有身熱頭痛。這是因為施藥的緣故，才得到如此長壽，擁有五處不死的神力：被𨫼鑠（一種金屬）包裹不會被燒焦，用鍋煮不會腐爛，被水淹不死，被魚吞不會被消化，用刀割不會受傷。因為這個因緣，智者應當效仿這樣的行為。另外，《雜譬喻經》中記載，過去在舍衛國（Śrāvastī，古印度城市）有一個貧窮的家庭，院子里有一棵葡萄樹，樹上有幾串葡萄。他們想供養道人（修行者），當時國王先前已經邀請道人應供一個月。這戶貧窮人家財力不如國王，只能懸念供養一個月，才遇到一位道人。於是他們便拿著葡萄供養道人，對道人說：『想供養您已經一個月了，今天才得以如願。』道人對優婆夷（在家女信徒）說：『已經供養了一個月了。』優婆夷說：『我只是供養了一串葡萄，怎麼能算一個月呢？』道人說：『只要在一個月中心念想要供養，就算一個月。』
食時緣第六
問：什麼叫做食時？什麼叫做過食時？答：根據《四分律》（Dharmaguptaka Vinaya）的記載，所謂明相出現時，才開始可以食用粥（明相未出現就是非時），直到日中。按照這個中午時分為準，就是食時（根據《僧祇律》（Saṃghika Vinaya）的記載，過了這個中午時分，哪怕影子移動一發、一瞬，或者草葉搖動，就是非時）。四大天下都以此為準。所以《毗羅三昧經》（Vimalakīrti Nirdeśa Sūtra）中，世尊（釋迦牟尼佛）為慧法菩薩（Bodhisattva）說：『食有四種，平旦是天食時，中午是法食時，傍晚是畜生食時，夜晚是鬼神食時。』佛斷絕六道輪迴的因，使眾生與三世諸佛相同，所以日中午時是法食時。過了這個時間以後，就和下三道的眾生一樣，不是上等的食時，所以叫做非時。』《十誦律》（Sarvāstivāda Vinaya）中說：『只有天人可以過中午食用，沒有罪過。』又《十誦律》中說：『有閻浮提（Jambudvīpa，南贍部洲）的比丘（bhikkhu，出家男眾）到了西拘耶尼（Godānīya，西牛貨洲），用閻浮提的時間。拘耶尼的比丘前往其他三方，也是如此。』
【English Translation】 English version: The child was in the fish's belly, loudly singing, 'May my father be safe and not harm me.' The father cut open the fish's belly and took the child out. As the child grew up, he requested to leave home and eventually attained the state of Arhat. From birth to old age, he lived to be one hundred and sixty years old and never fell ill, not even with a fever or headache. This was because of the merit of giving medicine, which granted him such longevity and the power of five indestructibilities: being wrapped in 𨫼鑠 (an alloy) he would not be burned, being boiled in a pot he would not rot, being drowned in water he would not die, being swallowed by a fish he would not be digested, and being cut by a knife he would not be injured. Because of this cause and condition, the wise should emulate such actions. Furthermore, the Miscellaneous Parables Sutra states that in the past, in Śrāvastī (ancient Indian city), there was a poor family with a grape tree in their yard, bearing several bunches of grapes. They intended to offer them to a Daoist (spiritual practitioner). At that time, the king had already invited the Daoist for a month's worth of meals. This poor family's resources were not as great as the king's, so they could only think about making the offering for a month before they encountered a Daoist. They then took the grapes and offered them to the Daoist, saying, 'We have been wanting to offer this to you for a month, and today our wish is fulfilled.' The Daoist said to the Upasika (female lay devotee), 'It has been a month of offering.' The Upasika said, 'I am only offering one bunch of grapes, how can it be considered a month's offering?' The Daoist said, 'As long as you have the intention to offer within a month, it counts as a month.'
Chapter Six: On the Proper Time for Eating
Question: What is called the proper time for eating? What is called the improper time for eating? Answer: According to the Dharmaguptaka Vinaya, the time when the first light of dawn appears is when one can begin to eat congee (before the appearance of the first light, it is the improper time), until noon. According to this standard of noon, that is the proper time for eating (according to the Saṃghika Vinaya, after this noon time, even if the shadow moves a hair's breadth, a moment, or a blade of grass moves, it is the improper time). This is the standard for all four continents. Therefore, in the Vimalakīrti Nirdeśa Sūtra, the World Honored One (Śākyamuni Buddha) said to Bodhisattva Wisdom Light: 'There are four kinds of eating times: dawn is the time for the gods to eat, noon is the time for the Dharma to eat, dusk is the time for animals to eat, and night is the time for ghosts and spirits to eat.' The Buddha cuts off the causes of the six realms of reincarnation, making beings the same as the Buddhas of the three times, so noon is the time for the Dharma to eat. After this time, it is the same as the beings in the lower three realms, not the superior time for eating, so it is called the improper time.' The Sarvāstivāda Vinaya says: 'Only the gods can eat after noon without fault.' Also, the Sarvāstivāda Vinaya says: 'There was a Bhikkhu (monk) from Jambudvīpa (Southern Continent) who went to Godānīya (Western Continent) and used the time of Jambudvīpa. The Bhikkhus of Godānīya also went to the other three continents and did the same.'
如是。若此間宿則用此間時。若在彼宿則用彼間時。餘三方亦爾。故摩德勒伽論問。頗有非時食不犯耶。答曰有。若住北郁單越。用彼食時不犯。余方亦爾。若在閻浮。日正午時。北方是夜半。東方是日沒。西方是日出。余方互轉可知。
又薩婆多論云。釋時有四。一始從日出乃至日中。其明轉熾。名之為時。從中已后至后夜分。其明減沒。故名非時。二從旦至中。是作食時乞不生慳。故名為時。從中已后至於夜分。是俗人宴會遊戲之時。入村乞食。多有觸惱。故名非時。三從旦至中。俗人作務淫亂未發。乞不生惱。故名為時。從中已後事務休息。淫戲言笑。入村乞食喜被誹謗。故名非時。四從旦至中。是乞食時。得食濟身。寧心修道。事順應法。故名為時。從中已后。宜依修道。非乞食時。故名非時。
食法緣第七
如大遺教經云。比丘欲食時。當爲檀越燒香三唄。讚揚佈施可食美食。又從上座教言。道士各自出澡手漱口已。還各就座而坐。各說一偈。以隨次起。不得逾越。
又增一經云。若有供者。手執香爐而唱時至。佛言。香為佛使。故須燒香遍請十方(既知燒香本擬請佛。為凡夫隔目睹不知。佛令燒香遍請十方一切凡聖表呈福事騰空普赴正行香作唄時一切道俗依華嚴經各說一偈云)
【現代漢語翻譯】 現代漢語譯本： 如是。如果在此處住宿，就用此處的時間；如果在彼處住宿，就用彼處的時間。其餘三方也是如此。所以《摩德勒伽論》問：『有沒有非時食而不犯戒的情況？』回答說：『有。如果住在北郁單越（Uttarakuru，四大部洲之一，位於須彌山北），用那裡的食時就不犯戒。』其餘各方也是如此。如果在閻浮（Jambudvipa，通常指我們所居住的南贍部洲），日正午時，北方是半夜，東方是日落，西方是日出。其餘各方互相轉換，可以推知。 又，《薩婆多論》（Sarvastivada，說一切有部）說，解釋『時』有四種：一是開始從日出到日中，光明逐漸熾盛，這叫做『時』；從日中以後到后夜分，光明減弱消失，所以叫做『非時』。二是早晨到中午，是作食時，乞食不會引起慳吝，所以叫做『時』；從中午以後到夜晚，是世俗人宴會遊戲的時候，進入村莊乞食，多有觸惱，所以叫做『非時』。三是從早晨到中午，世俗人作務，淫慾未發，乞食不會引起惱怒，所以叫做『時』；從中午以後，事務休息，淫戲言笑，進入村莊乞食容易被誹謗，所以叫做『非時』。四是從早晨到中午，是乞食的時候，得到食物可以維持生命，安心修道，事情順應佛法，所以叫做『時』；從中午以後，應該依循修道，不是乞食的時候，所以叫做『非時』。 《食法緣第七》 如《大遺教經》說，比丘想要吃飯時，應當為檀越（Dānapati，施主）燒香三遍，讚揚佈施，可以食用美食。又聽從上座（長老）教導說：『道士各自出去洗手漱口后，回到各自的座位坐下，各自說一偈（Gatha，頌），按照次序起身，不得逾越。』 又，《增一經》說，如果有供養者，手執香爐而唱『時至』。佛說：『香是佛的使者，所以需要燒香普遍邀請十方（既已知燒香本來是打算請佛，因為凡夫隔著眼睛看不到，不知道。佛令燒香普遍邀請十方一切凡聖，表明呈獻福事，騰空普遍前往，正在進行燒香唱贊時，一切道俗依據《華嚴經》各自說一偈說）：』
【English Translation】 English version: Thus it is. If one stays here, then use the time here. If one stays there, then use the time there. The same applies to the other three directions. Therefore, the Matrka (Mother Treatise) asks: 'Is there a case where eating at the wrong time is not a transgression?' The answer is: 'Yes. If one lives in Uttarakuru (one of the four great continents, located north of Mount Sumeru), it is not a transgression to use their mealtime.' The same applies to the other directions. If one is in Jambudvipa (generally referring to the southern continent where we live), when it is noon, it is midnight in the north, sunset in the east, and sunrise in the west. The other directions can be inferred by mutual conversion. Furthermore, the Sarvastivada (the 'All Exists' school) says that there are four explanations of 'time': First, from sunrise to midday, the light gradually intensifies, this is called 'time'. From midday onwards to the later part of the night, the light diminishes and disappears, so it is called 'untimely'. Second, from dawn to noon, it is the time for preparing food, and begging for food does not cause stinginess, so it is called 'time'. From noon onwards to the night, it is the time for secular people to have banquets and games, and entering villages to beg for food often causes annoyance, so it is called 'untimely'. Third, from dawn to noon, secular people are working, and lust has not yet arisen, so begging for food does not cause annoyance, so it is called 'time'. From noon onwards, work is resting, and there is lewd play and laughter, and entering villages to beg for food is easily slandered, so it is called 'untimely'. Fourth, from dawn to noon, it is the time for begging for food, and obtaining food can sustain life, calm the mind, and cultivate the Way, and things are in accordance with the Dharma, so it is called 'time'. From noon onwards, one should follow the cultivation of the Way, and it is not the time for begging for food, so it is called 'untimely'. Section 7: Conditions for the Rules of Eating As the Great Bequeathed Teaching Sutra says, when a bhikshu (monk) wants to eat, he should burn incense three times for the Dānapati (donor), praising the giving of alms, and then he may eat the delicious food. Also, follow the instructions of the Upadhyaya (senior monk): 'The ascetics should each go out to wash their hands and rinse their mouths, then return to their seats and sit down. Each should recite a Gatha (verse), rising in order, without overstepping.' Also, the Ekottara Agama says that if there is an offering, the person holding the incense burner should chant 'The time has come.' The Buddha said, 'Incense is the messenger of the Buddha, so it is necessary to burn incense to universally invite the ten directions (it is already known that burning incense is originally intended to invite the Buddha, but because ordinary people are separated by their eyes and do not know. The Buddha orders the burning of incense to universally invite all the sages and ordinary people of the ten directions, indicating the presentation of blessings, soaring into the air to universally attend, and while burning incense and chanting praises, all the monks and laity, according to the Avatamsaka Sutra, each recite a verse, saying):'
。
戒香定香解脫香 光明雲臺遍世界 供養十方無量佛 見聞普熏證寂滅
又三千威儀經云。坐受香亦得為女人行香。恐觸手染著。故開坐受(若恐譏慢令懸放下亦得男子行香女人受香翻前即是)述曰。若得衣食不簡精粗。但得支濟身命令得修道。便合佛意如膏車須油。何簡精妙但令運轉得達前所。即是佳事。故雜寶藏經。世尊說偈云。
此身猶如車 好惡無所擇 香油及臭脂 等同於調利
又智度論云。食為行道不為益身。如養馬養豬無異。若初得食時。先獻三寶后施四生。故華嚴經偈云。
若得食時 當愿眾生 志在佛道 為法供養
又優婆塞戒經云。若自造作衣服缽器。先奉上佛。並令父母師長和上先一受用。然後自服。若上佛者。以花香贖。凡所食啖。要先施於沙門梵志。然後自食。正下食時復須作念。初下一匙時。愿斷一切惡盡。下第二匙時。愿修一切善滿。下第三匙時。所修善根。回施眾生普共成佛。若不能口口作念。臨欲食時。總作一念亦得。故摩德勒伽論云。若得食時口口作念。若得衣時著著作念。入房時入入作念。若鈍根者總作一念。故華嚴經第六卷。菩薩有一百四十愿。凡所施為皆誦偈念。如此食者。非有煩惱非離煩惱。理事會通。利生物
善。故增一阿含經云。施中上者不過法施。業中上者不過法業。恩中上者不過法恩。若過飽食。則氣急身滿百脈不通。令心壅塞坐念不安。若限分少食。則身羸心懸。氣虛無固。故增一阿含經偈云。
多食致患苦 少食氣力衰 處中而食者 如稱無高下
薩遮尼乾子經偈云。
啖食太過人 身重多懈怠 現在未來世 于身失大利 睡眠自受苦 亦惱於他人 迷悶難寤寐 應時籌量食
又五分律云。若月直監食人。欲知生熟咸酢。得貯掌中舌舐嘗之(齋法經不許口嘗者為無好心貪心嘗故犯罪)。
述曰。所以出家之人。欲食之時。先以凈手從他受者。為出家高勝。不同凡下故。須受已而食。故薩婆多論。比丘受食。凡有五意。一為斷竊盜因緣故(自取而食亦同盜想)二為作證明故(儻有失脫不幹比丘)三為止誹謗故(出家自取非是高勝)四為成少欲知足故(若當不受非同儉素)五為生他信敬心(見受而食外道生信)如昔有一比丘。與外道共行止一樹下。樹上有果。食時將到。外道語比丘云。上樹取果。比丘言。我戒法中。樹過人不應上。又語比丘言。何不搖樹取果。比丘言。我戒法中。不得自搖樹落果。外道聞已。自上樹取果。擲地與之。語比丘言。取果食。比丘言。
【現代漢語翻譯】 現代漢語譯本 很好。《增一阿含經》中說：『佈施中最好的莫過於法佈施，行業中最好的莫過於法業，恩惠中最好的莫過於法恩。』如果吃得過飽，就會氣喘、身體脹滿、百脈不通，使內心堵塞，坐著禪定也感到不安。如果限制食量，吃得過少，就會身體虛弱、內心懸空，氣虛而沒有力量。所以《增一阿含經》的偈語說： 『多食致患苦，少食氣力衰，處中而食者，如稱無高下。』 《薩遮尼乾子經》的偈語說： 『啖食太過人，身重多懈怠，現在未來世，于身失大利，睡眠自受苦，亦惱於他人，迷悶難寤寐，應時籌量食。』 另外，《五分律》中說：如果負責監督食物的人，想要知道食物的生熟鹹淡，可以用手掌盛一點，用舌頭舔嘗（《齋法經》不允許用口嘗，因為是沒有好心，貪心嘗所以才犯戒）。 解釋說：出家之人，在想要吃飯的時候，先用乾淨的手從他人那裡接受食物，是因為出家是高尚殊勝的，不同於凡夫俗子，所以必須接受之後才能食用。因此《薩婆多論》說，比丘接受食物，凡有五個意義：一是為斷絕偷盜的因緣（自己取食也等同於盜竊的想法）；二是作為證明（萬一有遺失，與比丘無關）；三是爲了止息誹謗（出家人自己取食，不是高尚的行為）；四是爲了成就少欲知足（如果不接受，就不能算是節儉樸素）；五是爲了使他人產生信敬心（看到接受食物，外道會生起信心）。例如過去有一位比丘，與外道一起在一棵樹下行走休息。樹上有果實，吃飯的時間快到了，外道對比丘說：『上樹去摘果子。』比丘說：『我的戒律中，樹超過人的高度，不應該爬上去。』外道又對比丘說：『為什麼不搖樹來摘果子呢？』比丘說：『我的戒律中，不能自己搖樹使果實掉落。』外道聽了之後，自己上樹摘果子，扔到地上給他，對比丘說：『拿去吃吧。』比丘說：
【English Translation】 English version Excellent. The Ekottara Agama Sutra (Zēngyī Āhán Jīng) [Increased by One Agama Sutra] says: 'Among almsgiving, the best is Dharma almsgiving; among actions, the best is Dharma action; among kindness, the best is Dharma kindness.' If one eats too much, one will experience shortness of breath, a full body, and blocked meridians, causing the mind to be congested and making seated meditation uneasy. If one limits the amount of food and eats too little, one will be physically weak, the mind will be suspended, and one will be Qi deficient and without strength. Therefore, the verse in the Ekottara Agama Sutra (Zēngyī Āhán Jīng) says: 'Eating too much leads to suffering, eating too little weakens strength, eating in moderation is like a scale without high or low.' The verse in the Satyaka Nigantha Sutra (Sàzhē Nígānzǐ Jīng) [Sutra of Satyaka the Ascetic] says: 'A person who eats too much becomes heavy and lazy, losing great benefits for the present and future lives. Sleep becomes self-inflicted suffering, also troubling others, confused and difficult to awaken, one should measure food accordingly.' Furthermore, the Five-Part Vinaya (Wǔ Fēn Lǜ) [Sarvastivada Vinaya] says: If the person in charge of supervising the food wants to know if it is raw, ripe, salty, or sour, they may hold a little in their palm and taste it with their tongue (the Fasting Sutra (Zhāi Fǎ Jīng) does not allow tasting with the mouth, because tasting with a greedy mind is a transgression). It is explained that when a renunciant wants to eat, they first receive the food from another with clean hands because renunciation is noble and superior, different from ordinary people, so it must be received before eating. Therefore, the Sarvastivada Vinaya (Sàpóduō Lùn) [Sarvastivada Vinaya] says that a bhiksu (bǐqiū) [monk] receiving food has five meanings: first, to cut off the cause of stealing (taking food oneself is the same as the thought of stealing); second, to serve as proof (if there is any loss, it is not the bhiksu's responsibility); third, to stop slander (a renunciant taking food themselves is not a noble act); fourth, to achieve few desires and contentment (if one does not receive, it is not considered frugal); fifth, to generate faith and respect in others (seeing the receiving of food, non-Buddhists will generate faith). For example, in the past, there was a bhiksu (bǐqiū) [monk] walking and resting under a tree with a non-Buddhist. There were fruits on the tree, and the time for eating was approaching. The non-Buddhist said to the bhiksu (bǐqiū) [monk]: 'Climb the tree and pick the fruits.' The bhiksu (bǐqiū) [monk] said: 'In my precepts, one should not climb a tree that is taller than a person.' The non-Buddhist then said to the bhiksu (bǐqiū) [monk]: 'Why not shake the tree to get the fruits?' The bhiksu (bǐqiū) [monk] said: 'In my precepts, I cannot shake the tree to make the fruits fall.' After hearing this, the non-Buddhist climbed the tree himself, picked the fruits, and threw them to the ground for him, saying to the bhiksu (bǐqiū) [monk]: 'Take it and eat it.' The bhiksu (bǐqiū) [monk] said:
我戒法中。不得不受而食。外道下樹取果。授與比丘。外道既見如此。於一果尚有如此法用。何況出世之法。外道遂生信敬心。知佛法清凈不同外道。於是即隨比丘。于佛法中出家修道。尋得漏盡。
又舍利弗問經云。佛言。外道梵志尚知受取。況我弟子而不受食。但一切諸物不得不受。唯除生寶及施女人。若作法者。猶應授與體上之衣。若貯金器。受則制施。
述曰。一切僧食並須平等。無問凡聖上下均普。故僧祇律云。若檀越須食多與上座者。上座應問。一切僧盡得爾許不。答止上座得耳。應言一切平等與。若言盡得者。應受。僧上座法。不得隨下便食。待行遍唱等供已。然後得食。上座之法。當徐徐食。不得速食竟在前出去。應待行水。隨順咒愿已。然後乃出。
又處處經云。佛言。中后不食。有其五福。一者少淫。二者少臥。三者得一心。四者無有下風。五者身得安隱。亦不作病。是故沙門知福不食。
述曰。若於食長貪。增加煩惱。即須觀厭作不凈之想。故智度論云。說厭想者。應當觀是食從不凈生。如肉從精血水道生。是為膿蟲住處。如蘇乳酪血變所成。與爛膿無異。廚人污垢種種不凈。若著口中。腦有爛涎二道流下。與唾和合然後成味。其狀如吐。從腹門入。地持水爛。風動
【現代漢語翻譯】 現代漢語譯本： 在我的戒律中，有些東西不得不接受才能食用。例如，有外道（非佛教修行者）從樹上摘取果實，交給比丘（佛教僧侶）。外道看到這種情況，心想：『僅僅一個果實尚且有如此的戒律和用法，更何況是出世間的佛法呢？』於是對外道產生了信敬之心，認識到佛法的清凈不同於外道。因此，他們就跟隨比丘，在佛法中出家修行，不久就證得了漏盡（煩惱斷盡的境界）。
《舍利弗問經》中，佛陀說：『外道梵志（古印度修行者）尚且知道接受供養，何況我的弟子而不接受食物呢？』但是，一切物品都不得不接受，唯獨除了生寶（未經加工的珍寶）和施捨的女人。如果有人做法事，也應該授予他們身上的衣服。如果有人用金器儲藏物品，接受了就應該制定施捨的規則。
解釋：一切僧眾的食物都必須平等，無論凡夫還是聖人，地位高低都應該一樣。所以《僧祇律》中說：如果檀越（施主）想要多給上座（寺院中地位較高的僧侶）食物，上座應該問：『所有的僧人都能得到這麼多嗎？』如果回答說『只有上座能得到』，上座應該說：『應該一切平等地給予。』如果回答說『都能得到』，那就可以接受。作為僧團的上座，不能隨意先吃，要等待食物分發完畢，唱誦完畢后，才能食用。作為上座，應當慢慢地吃，不能吃得太快，在別人前面離開。應該等待行水（供水），隨順咒愿（祝福）完畢后，才能離開。
另外，《處處經》中，佛陀說：『中午之後不吃飯，有五種福報。一是減少淫慾，二是減少睡眠，三是容易得到一心（專注），四是沒有下風（消化不良），五是身體安穩，不生疾病。』因此，沙門（出家修行者）知道不吃飯的福報而不食用。
解釋：如果對食物產生過度的貪婪，就會增加煩惱，這時就應該觀想食物的醜陋，產生不凈的念頭。所以《智度論》中說：『說厭想的人，應當觀察這些食物是從不凈的地方產生的。比如肉是從精血水道中產生的，是膿蟲居住的地方。比如酥油、乳酪是血液變化而成的，與腐爛的膿液沒有區別。廚師污垢，種種不凈。如果進入口中，腦中有爛涎從兩條道流下，與唾液混合后才產生味道，其形狀就像嘔吐物。從腹門進入，地持水爛，風動。』
【English Translation】 English version: In my precepts, there are things that must be accepted in order to be eaten. For example, a non-Buddhist practitioner (外道, wàidào) would take fruit from a tree and give it to a Bhikkhu (比丘, bǐqiū, Buddhist monk). When the non-Buddhist practitioner saw this, he thought, 'Even a single fruit has such precepts and usages, how much more so the transcendent Dharma!' Thus, he developed faith and respect, recognizing that the purity of the Buddha's Dharma is different from that of non-Buddhists. Therefore, they followed the Bhikkhu, left home to practice in the Buddha's Dharma, and soon attained the exhaustion of outflows (漏盡, lòujìn, the state of complete liberation from defilements).
In the Śāriputraparipṛcchā Sūtra (舍利弗問經, Shèlìfú wèn jīng), the Buddha said, 'Even non-Buddhist ascetics (梵志, Fànzhì, ancient Indian ascetics) know to accept offerings, how much more so should my disciples not accept food?' However, all things must be accepted, except for raw jewels (生寶, shēngbǎo, unprocessed precious stones) and offered women. If someone performs a ritual, they should also be given the clothes on their body. If someone stores items in golden vessels, accepting them means establishing rules for giving.
Explanation: All food for the Sangha (僧, sēng, monastic community) must be equal, whether for ordinary people or sages, high or low in status. Therefore, the Saṃghikavinaya (僧祇律, Sēngqí lǜ) says: If a Dānapati (檀越, Dányuè, benefactor) wants to give more food to the senior monk (上座, shàngzuò, senior monk in the monastery), the senior monk should ask, 'Can all the monks receive this much?' If the answer is 'Only the senior monk can receive it,' the senior monk should say, 'It should be given equally to everyone.' If the answer is 'Everyone can receive it,' then it can be accepted. As the senior monk of the Sangha, one cannot eat arbitrarily first, but must wait until the food has been distributed and the chanting is completed before eating. As a senior monk, one should eat slowly and not leave before others. One should wait for the water offering (行水, xíngshuǐ) and the completion of the blessings (咒愿, zhùyuàn) before leaving.
Furthermore, in the Sūtra of Various Places (處處經, Chùchù jīng), the Buddha said, 'Not eating after midday has five blessings. First, it reduces lust; second, it reduces sleep; third, it makes it easier to attain single-mindedness (一心, yīxīn, concentration); fourth, there is no indigestion (下風, xiàfēng); fifth, the body is peaceful and free from illness.' Therefore, the Śrāmaṇa (沙門, shāmén, renunciate) knows the blessings of not eating and does not eat.
Explanation: If one develops excessive greed for food, it will increase afflictions. At this time, one should contemplate the ugliness of food and generate impure thoughts. Therefore, the Mahāprajñāpāramitopadeśa (智度論, Zhìdù lùn) says: 'Those who speak of disgust should observe that these foods are produced from impure places. For example, meat is produced from semen and blood vessels, and is the dwelling place of pus worms. For example, ghee and cheese are transformed from blood and are no different from rotten pus. The cook is filthy, with all kinds of impurities. If it enters the mouth, rotten saliva flows down from two channels in the brain, mixing with saliva to produce taste, its shape like vomit. Entering from the abdominal gate, the earth supports, water rots, and wind moves.'
火煮。如釜熟糜。滓濁下沉。清者在上。譬如釀灑。滓濁為𡱁。清者為尿。咽有三孔。風吹膩汁。散入百脈。與先血和合。凝變為肉。從新肉生脂骨髓。從是中生身根。從新舊肉合。生五情根。從此五根生五識。五識次第生意識。分別取相籌量好醜。然後生我我所心等。諸煩惱及諸罪業。複次思惟此食。功夫甚重。計一缽之飯。作夫流汗。集合量之。食少汗多。此食辛苦如是。入口即成不凈。宿昔之間變為屎尿。本是美味。惡不欲見。行者自思。如此弊食。我若貪著。當墮三塗如是觀食。當厭五欲。譬如有一婆羅門。修凈潔法有事緣故。到不凈國。自思我當云何得免不凈。唯當干食。可得清凈。見一老母賣白髓餅。而語之言。我有因緣。住此百日。常作餅送來。多與汝價。老母日日作餅送之。婆羅門貪著飽食歡喜。老母作餅。初時白凈。後轉無色無味。即問老母。何緣爾耶。母言。癰瘡差故。婆羅門問。此何謂耶。母言。我大家夫人。隱處生癰以面蘇拊之。癰熟膿出。和合蘇餅。日日如是。以此作餅與汝是以餅好。今夫人癰差。我當何處更得。婆羅門聞之。兩卷打頭。椎胸乾嘔。我當云何。破此凈法。我爲了矣。棄捨緣事馳還本國。行者亦爾。著是飲食。歡喜樂啖不觀不凈。后受苦報悔將何及。
食訖緣第八
【現代漢語翻譯】 現代漢語譯本： 如同用火煮東西，像鍋里煮粥一樣，雜質和渾濁的東西下沉，清澈的在上面。又比如釀酒，雜質渾濁的成為酒糟，清澈的成為酒。咽喉有三個孔竅，風吹動食物的油膩汁液，分散進入身體的各個脈絡，與先前的血液混合融合，凝結變化成肉。從新肉中產生脂肪、骨骼和骨髓，從這些之中產生身體的感官。從新肉和舊肉的結合，產生五種情感的根源（五情根）。從這五根產生五識（眼識、耳識、鼻識、舌識、身識）。五識依次產生意識，分別選取外在的表象，衡量好壞，然後產生我執（我心）和我所執（我所心）等。各種煩惱以及各種罪業也由此產生。 再次思維這種食物，需要耗費很大的功夫。計算一缽飯的來之不易，是農夫流汗辛勤勞作的結果。衡量一下，吃的少，流的汗多。這食物的獲得是如此辛苦。食物入口之後立即變成不乾淨的東西，早晚之間就變成屎尿。原本是美味的食物，現在卻令人厭惡，不想看到。修行人應該自己思考，如此污穢的食物，我如果貪戀執著，就會墮入三惡道（三塗）。這樣觀察食物，就應當厭離五欲（色、聲、香、味、觸）。 比如有一個婆羅門（Brahman，古印度僧侶），修習清凈的法門，因為一些事情的緣故，到了一個不乾淨的國家。他自己想，我應當如何才能避免接觸不乾淨的東西呢？只有吃乾糧，才可以保持清凈。他看見一位老婦人在賣白色的髓餅，就對她說，我因為一些原因，要在這裡住一百天，你每天都做餅送來，我會多給你錢。老婦人每天都做餅送給他。婆羅門貪戀餅的美味，吃得很飽，非常歡喜。老婦人做的餅，開始的時候是白凈的，後來逐漸變得沒有顏色和味道。婆羅門就問老婦人，為什麼會這樣呢？老婦人說，因為我大家夫人的癰瘡好了的緣故。婆羅門問，這是什麼意思呢？老婦人說，我大家夫人的隱秘之處生了癰瘡，用麵粉和蘇油敷在上面。癰瘡成熟流出膿液，和麵粉蘇油混合在一起，每天都這樣做餅給你吃，所以餅才好吃。現在夫人的癰瘡好了，我到哪裡再去弄這些東西呢？婆羅門聽了之後，用兩隻拳頭捶打自己的頭，捶打胸口，想要嘔吐。心想我該怎麼辦啊，破壞了我的清凈之法，我完了啊！於是放棄了要做的事情，飛奔回自己的國家。修行人也是這樣，貪戀這些飲食，歡喜快樂地吃，不觀察食物的不凈，以後遭受痛苦的果報，後悔也來不及了。 食訖緣第八
【English Translation】 English version: It is like boiling something with fire, like cooking porridge in a pot, where the dregs and turbid substances sink to the bottom, and the clear ones remain on top. It is also like brewing wine, where the dregs become the lees, and the clear part becomes the wine. The throat has three orifices, and the wind blows the greasy juices of food, scattering them into the hundreds of vessels in the body, where they mix and merge with the previous blood, congealing and transforming into flesh. From the new flesh, fat, bones, and marrow are produced, and from these, the physical senses arise. From the combination of new and old flesh, the roots of the five emotions (five emotional roots) are produced. From these five roots, the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) arise. The five consciousnesses sequentially give rise to the mind consciousness, which distinguishes and grasps external appearances, measuring good and bad, and then gives rise to the ego (I-mind) and possessiveness (mine-mind), etc. Various afflictions and various karmic offenses also arise from this. Furthermore, contemplate this food, which requires great effort. Consider the difficulty of obtaining a bowl of rice, which is the result of the farmer's sweat and hard labor. Weigh it, and you will find that you eat little but sweat much. Obtaining this food is so difficult. Once the food enters the mouth, it immediately becomes impure, and within a short time, it turns into excrement and urine. Originally delicious, it now becomes repulsive and unwanted. Practitioners should reflect on this: if I am greedy and attached to such filthy food, I will fall into the three evil realms (three woeful paths). By contemplating food in this way, one should become disgusted with the five desires (form, sound, smell, taste, and touch). For example, there was a Brahman (Brahman, ancient Indian priest), who practiced pure Dharma. Due to some circumstances, he went to an unclean country. He thought to himself, how can I avoid contact with unclean things? Only by eating dry food can I maintain purity. He saw an old woman selling white marrow cakes and said to her, 'I need to stay here for a hundred days for some reason. Please make cakes and deliver them to me every day, and I will pay you well.' The old woman made cakes for him every day. The Brahman was greedy for the delicious cakes, ate his fill, and was very happy. The cakes made by the old woman were initially white and clean, but later gradually became colorless and tasteless. The Brahman asked the old woman, 'Why is this happening?' The old woman said, 'Because my mistress's carbuncle has healed.' The Brahman asked, 'What does that mean?' The old woman said, 'My mistress had a carbuncle in her private area, and we applied flour and ghee to it. The carbuncle matured and pus came out, which was mixed with the flour and ghee, and we made cakes for you every day, so the cakes were delicious. Now that my mistress's carbuncle has healed, where can I get these things again?' After hearing this, the Brahman beat his head with both fists, pounded his chest, and wanted to vomit. He thought, 'What should I do? I have ruined my pure Dharma, I am finished!' So he abandoned what he was doing and rushed back to his own country. Practitioners are also like this: they are greedy for food, happily and joyfully eat it, without contemplating its impurity. Later, they will suffer the consequences and it will be too late to regret. The Eighth Reflection on Food
如十誦律云。有比丘受他請食。默然入默然去。諸居士呵責云。我等不知食好不好。諸比丘白佛。佛言。從今食時。為施主唄讚咒愿。不知誰作。佛言。上座作。若上座不能。差次第能者應作。故僧祇律云。上座應知。前人為何等施。當爲應時咒愿。
又波離論云。出家僧尼白衣等。齋訖不用澡豆末巨摩等用澡口者。皆不成齋。如過去有比丘字蓮提。六十歲持齋戒不闕。唯一日食用巨摩豆屑等成齋。若不爾者皆不成齋。此經無目。依出要律儀云。巨摩者牛糞是也。若依此經豈用牛糞凈口耶。舍法師傳記云。西方俗人外道等。宗事梵天牛等。以此二事。能生萬物養育人民。故將牛糞以凈道場。佛隨俗法亦以為凈。然不用凈口耶。若依四分律等。但護行住坐臥四種威儀。食五正食。四相不乖便成齋法。不論澡豆凈口成齋。時節若過威儀若失。縱用澡屑亦不成齋。又善見論云。齋已吐食。未出咽喉還咽無犯。若出還咽犯罪。又僧祇律云。食已若渴。佛令取一切谷豆麥煮。不破者非時取汁得飲。若蘇油蜜及石蜜。諸生果汁等。要以水凈得飲。若器底殘水被雨湔。亦名為凈。善見論云。舍樓伽果漿。澄汁使清。非時得飲(謂藕根是)摩德勒伽論云。沙糖漿。亦得非時飲。僧祇律云。人有四百四病。風大百一。用油脂
【現代漢語翻譯】 現代漢語譯本： 《十誦律》中說，有比丘接受他人邀請赴齋，默默地來，又默默地去。一些居士責備說：『我們都不知道齋飯好不好。』眾比丘將此事稟告佛陀。佛陀說：『從今以後，齋飯時，要為施主唄讚咒愿。』（比丘們又問）『不知道誰來做？』佛陀說：『由上座來做。如果上座不能做，就按資歷順序，能做的人來做。』所以《僧祇律》中說，上座應該知道，前面的人是因為什麼原因佈施，應當為他做應時的咒愿。
另外，《波離論》中說，出家的僧尼、在家的白衣等，齋戒完畢后，不用澡豆、末巨摩等來清潔口腔，都不能算完成齋戒。例如過去有一位比丘，名叫蓮提（Lian Ti），六十歲都持守齋戒沒有缺失，只有一天食用巨摩豆屑等才算完成齋戒。如果不是這樣，都不能算完成齋戒。這部經文中沒有說明。依據《出要律儀》的說法，巨摩（Ju Mo）就是牛糞。如果依據這部經，難道要用牛糞來清潔口腔嗎？舍法師的傳記中說，西方的俗人、外道等，崇拜梵天（Brahma）、牛等，認為這兩者能產生萬物、養育人民，所以用牛糞來清潔道場。佛陀隨順世俗的習慣，也用它來清潔。然而不用來清潔口腔。如果依據《四分律》等，只要守護行、住、坐、臥四種威儀，食用五種正食，四相不違背，就算完成齋法，不論是否用澡豆清潔口腔。如果時間過了，或者威儀缺失，即使使用澡豆也無法完成齋戒。另外，《善見論》中說，齋戒完畢后吐出食物，如果食物未出咽喉就吞回去，沒有犯戒；如果食物已經出來又吞回去，就犯戒。還有，《僧祇律》中說，吃完飯後如果口渴，佛陀允許取一切谷、豆、麥煮的，沒有破損的，非時取汁來飲用。如果是酥油、蜜以及石蜜（Shi Mi），各種生果汁等，要用水過濾后才能飲用。如果器皿底部的殘水被雨水沖刷過，也算作乾淨的。《善見論》中說，舍樓伽（She Lou Jia）果漿，澄清汁液使之清澈，非時可以飲用（指藕根）。《摩德勒伽論》中說，沙糖漿，也可以非時飲用。《僧祇律》中說，人有四百零四種疾病，風大有一百零一種，可以用油脂。
【English Translation】 English version: As stated in the Sarvastivada Vinaya, there were bhikshus who, after being invited to a meal, would silently arrive and silently depart. The laypeople criticized them, saying, 'We don't even know if the food was good or not.' The bhikshus reported this to the Buddha. The Buddha said, 'From now on, during meals, you should chant praises and offer blessings for the donors.' (The bhikshus then asked) 'Who should do this?' The Buddha said, 'The most senior monk (Upadhyaya) should do it. If the most senior monk is unable, then the next most senior monk who is able should do it.' Therefore, the Sanghika Vinaya states that the most senior monk should know what kind of offering the person is making and offer appropriate blessings in due time.
Furthermore, the Pali Commentary states that ordained monks and nuns, laypeople, etc., who, after observing a fast, do not use cleansing beans (zǎo dòu), Matkumara (mò jù mó), etc., to cleanse their mouths, have not completed the fast. For example, in the past, there was a bhikshu named Lian Ti who observed the precepts of fasting for sixty years without fail, and only on one day did he complete the fast by consuming Matkumara bean powder, etc. If it is not done this way, the fast is not completed. This sutra does not specify. According to the Essentials of Monastic Discipline, Matkumara is cow dung. If we follow this sutra, are we to use cow dung to cleanse our mouths? The biography of Dharma Master She states that laypeople and heretics in the West worship Brahma and cows, believing that these two can generate all things and nourish the people. Therefore, they use cow dung to purify the Bodhimanda (dào chǎng). The Buddha followed the customs of the world and also used it for purification, but not for cleansing the mouth. According to the Four-Part Vinaya, etc., as long as one guards the four kinds of deportment—walking, standing, sitting, and lying down—and eats the five proper foods, and the four characteristics are not violated, then the fast is considered complete, regardless of whether cleansing beans are used to purify the mouth. If the time has passed or the deportment is lost, even if cleansing powder is used, the fast is not completed. Furthermore, the Good View Commentary states that if one spits out food after fasting, swallowing it back before it leaves the throat is not a transgression; if it has already come out and is swallowed back, it is a transgression. Also, the Sanghika Vinaya states that if one is thirsty after eating, the Buddha allows one to take the juice of all grains, beans, and wheat that are cooked and unbroken, and drink it at an improper time. If it is ghee, honey, or rock sugar (Shi Mi), or various fresh fruit juices, they must be filtered with water before drinking. If the residual water at the bottom of the vessel has been washed by rain, it is also considered clean. The Good View Commentary states that the juice of the Saraka (She Lou Jia) fruit, clarified to make it clear, may be drunk at an improper time (referring to lotus root). The Matrka Commentary states that sugar syrup may also be drunk at an improper time. The Sanghika Vinaya states that people have four hundred and four diseases, and the wind element accounts for one hundred and one of them, for which oil can be used.
治之。火大熱病百一。用蘇治之。水大冷病百一。用蜜治之。雜病百一。隨用上三藥治之。十誦律云。石蜜非時不得輒啖。有五種人得非時食。謂遠行人。病人。食少人。若施水處。和水得飲。五分律云。聽飢渴二時得飲(故知無病非時縱是石蜜蘇油等亦不得食之)僧祇律云。胡椒蓽茇。姜訶梨勒等。此藥無時食。和者聽非時服。又四分律云。一切苦辛咸甘等。不任為食者。聽非時盡形作藥服。善見論云。一切樹木。及果根莖枝葉等。不任為食者。並得作盡形藥服。
述曰。比見諸人。非時分中。食於時食。何者是耶。謂邊方道俗等。聞律開食果汁漿。遂即食干棗汁。或生梨蒲桃石榴。不搗汁飲並子總食。雖有搗汁。非澄使清。取濁濃汁並滓而食。或有聞開食舍樓伽果漿。以患熱病。遂取生藕根生食。或有取清飯漿飲。或身無飢渴。非時食蘇油蜜石蜜等。或用杏仁煎作稠湯。如此濫者非一。不可具述。若準十誦非前遠行等五種之人。不得輒食。食便破齋。見犯者多。故別疏記頌曰。
令月建清齋 佳辰召無強 四部依時集 七眾會升堂 蕭條清梵舉 哀宛動宮商 香氣騰空上 乘風散遐方 嘆德研沖邃 詞辯暢玄芳 折煩呈妙句 臨時折婉章 緇素相依託 財法發神光 福田
【現代漢語翻譯】 現代漢語譯本 治療方法：對於因火大引起的熱病，可以使用酥油來治療。對於因水大引起的冷病，可以使用蜂蜜來治療。對於各種雜病，可以根據情況使用以上三種藥物進行治療。《十誦律》中說，石蜜（一種蜂蜜）在非規定的時間不得隨意食用。但有五種情況可以非時食用：遠行的人、病人、食量小的人，以及在施水的地方，將石蜜和水混合后可以飲用。《五分律》中說，允許在飢餓和口渴兩種情況下飲用（因此可知，沒有疾病時，即使是石蜜、酥油等，也不得在非規定的時間食用）。《僧祇律》中說，胡椒、蓽茇（一種香料）、姜、訶梨勒（一種藥材）等，這些藥物沒有時間限制，可以與食物混合后在非規定的時間服用。另外，《四分律》中說，一切苦、辛、咸、甘等，不適合作為食物的東西，允許在非規定的時間將其製成藥物服用。《善見論》中說，一切樹木以及果實、根、莖、枝葉等，不適合作為食物的東西，都可以製成盡形壽藥服用。
論述：現在常見到一些人，在非規定的時間食用時食。這是什麼情況呢？比如邊遠地區的僧人和俗人等，聽到戒律中允許食用果汁漿，就直接食用干棗汁，或者生梨、蒲桃（葡萄）、石榴，不搗汁飲用，而是連同果核一起食用。即使搗汁，也不澄清，而是取用渾濁濃稠的汁液連同果渣一起食用。或者有人聽到允許食用舍樓伽果漿，就因為患有熱病，而直接生吃藕根。或者有人取用清米湯飲用。或者身體沒有飢餓口渴，卻在非規定的時間食用酥油、蜂蜜、石蜜等。或者用杏仁煎煮成濃稠的湯。像這樣濫用的情況不止一種，無法一一列舉。如果按照《十誦律》，不是前面提到的遠行等五種情況的人，不得隨意食用，食用就破齋。見到違犯的人很多，所以特別作疏記頌曰：
在吉祥的月份建立清凈的齋戒， 美好的日子召集沒有災禍。 四部弟子按照時節聚集， 七眾弟子一同升入佛堂。 清凈的梵音蕭條地響起， 哀婉的曲調動人心絃。 香氣騰空而上， 乘著風飄散到遠方。 讚歎佛陀深邃的功德， 用流暢的言辭闡述玄妙的芬芳。 消除煩惱，呈現精妙的語句， 臨時創作出委婉的文章。 僧俗互相依託， 財施和法施發出神聖的光芒。 是無上的福田。
【English Translation】 English version Treatment: For heat-related illnesses caused by the element of fire being too strong, clarified butter (su) can be used for treatment. For cold-related illnesses caused by the element of water being too strong, honey can be used for treatment. For various mixed illnesses, the above three medicines can be used according to the situation. The Daśa-bhāṇavāra-vinaya (Ten Recitation Vinaya) states that rock honey (śilā-madhu, a type of honey) should not be eaten casually at unauthorized times. However, there are five types of people who may eat it at unauthorized times: those traveling long distances, the sick, those who eat little, and at places where water is provided, it can be mixed with water and drunk. The Pañca-vargika-vinaya (Five Division Vinaya) states that drinking is allowed at two times: when hungry and when thirsty (therefore, it is known that without illness, even rock honey, clarified butter, etc., should not be eaten at unauthorized times). The Saṃghika-vinaya states that pepper (marica), long pepper (pippalī, a spice), ginger (śṛṅgavera), haritaki (harītakī, a medicinal fruit), etc., these medicines have no time restrictions and can be mixed with food and taken at unauthorized times. Furthermore, the Catur-vargika-vinaya (Four Division Vinaya) states that everything bitter, pungent, salty, sweet, etc., that is not suitable as food, is allowed to be made into medicine and taken for life at unauthorized times. The Samantapāsādikā (Good Seeing Commentary) states that all trees and fruits, roots, stems, branches, leaves, etc., that are not suitable as food, can be made into lifelong medicine and taken.
Discussion: Now it is common to see some people eating timely food at unauthorized times. What is the situation? For example, monks and laypeople in remote areas, upon hearing that the precepts allow eating fruit juice, directly eat dried jujube juice, or raw pears, grapes (drākṣā), pomegranates (dāḍima), without juicing them, but eating them together with the seeds. Even if juiced, they are not clarified, but the turbid, thick juice is taken together with the pulp. Or some people, upon hearing that they are allowed to eat śe-lou-jia fruit juice, directly eat raw lotus roots because they have a fever. Or some people take clear rice soup to drink. Or without being hungry or thirsty, they eat clarified butter, honey, rock honey, etc., at unauthorized times. Or they boil almonds into a thick soup. There are more than one such abuse, and they cannot all be listed. According to the Daśa-bhāṇavāra-vinaya, those who do not fall into the five categories mentioned earlier, such as those traveling long distances, should not eat casually, and eating breaks the fast. Seeing many who violate this, a special commentary verse is made:
In an auspicious month, establish a pure fast, On a good day, summon those without misfortune. The fourfold assembly gathers according to the season, The sevenfold assembly ascends to the hall together. The pure Brahma sound rises desolate, The mournful melody moves the heart. The fragrance rises into the sky, Carrying on the wind, it scatters to distant places. Admiring the Buddha's profound virtues, Using fluent words to expound the mysterious fragrance. Eliminating afflictions, presenting exquisite phrases, Composing graceful verses on the spot. The monastic and lay communities rely on each other, Charity and Dharma radiate divine light. It is a supreme field of merit.
今夕滿 恩慧導存亡
諸經要集卷第五 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第六
西明寺沙門釋道世集受齋部第八(此有三緣)破齋部第九富貴部第十貧賤部第十一述意緣引證緣
述意緣第一
夫正法所以流佈。貴在尊經。福田所以增長。功由齋戒。故舍一餐之供。福紹餘糧。施一錢之資。果超天報。所以福田可重。財累可輕。共樹無遮之會。等招無限之福也。
引證緣第二
又舊雜譬喻經云。昔有四姓請佛飯時。有一人賣牛湩。大姓留止飯。教持齋戒。受聽經已乃歸。婦言。我朝相待未飯。便強令夫飯。壞其齋意。雖爾七生天上。七生世間。師曰。一日持齋。有六十萬歲餘糧。復有五福。一曰少病。二曰身安隱。三曰少淫意。四曰少睡臥。五曰得生天上。常識宿命所行事也。又波斯匿王。欲賞末利夫人香瓔。喚出宮視。夫人于齋日著素服而出。在六萬夫人中。明如日月。倍好如常。王意悚然加敬。問曰。有何道德炳然有異。夫人白王。自念少福稟斯女形。情態垢穢日夜命促。懼墜三塗。是以日月奉佛法齋。割愛從道。世世蒙福。愿以香瓔奉施世尊。
又中阿含經云。爾時鹿子母毗舍佉。平旦沐浴著白凈衣。將子婦等眷屬。往詣
【現代漢語翻譯】 現代漢語譯本 今夕滿，恩惠導存亡。
諸經要集卷第五 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第六
西明寺沙門釋道世集受齋部第八(此有三緣)破齋部第九富貴部第十貧賤部第十一述意緣引證緣
述意緣第一
正法之所以能夠流傳，在於人們尊重經典。福田之所以能夠增長，功勞在於齋戒。所以，捨棄一餐的供養，就能獲得剩餘糧食的福報；佈施一文錢的資財，就能獲得超越天界的果報。因此，福田應該被重視，財物積累可以被輕視。共同舉辦無遮大會，平等地招感無限的福報。
引證緣第二
《舊雜譬喻經》中說，過去有四姓人家請佛吃飯的時候，有一個人賣牛奶。大姓人家留他吃飯，教他持齋戒。他聽完經后回家，妻子說：『我早上等你吃飯，你沒吃。』就強迫丈夫吃飯，破壞了他的齋戒。即使這樣，他仍然能七次轉生天上，七次轉生人間。師父說：『一日持齋，有六十萬歲的剩餘糧食。』還有五種福報：一是少生疾病，二是身體安穩，三是減少淫慾之念，四是減少睡眠，五是得生天上，常常能知曉宿世所做的事情。還有波斯匿王（Prasenajit，古代印度拘薩羅國國王），想要賞賜末利夫人（Mallika，波斯匿王之妻）香瓔，叫她出來相見。夫人于齋日穿著素服出來，在六萬夫人中，明亮如日月，比平時更好。國王心生敬畏，更加恭敬。問道：『你有什麼道德，如此光明特別？』夫人告訴國王：『我自認為少福，稟受了女子的身體，情態污穢，壽命短暫，害怕墮入三惡道。因此，我日日夜夜奉行佛法齋戒，割捨愛慾，追隨正道，世世代代蒙受福報。我願意將香瓔奉獻給世尊。』
《中阿含經》中說，當時鹿子母毗舍佉（Visakha Migaramata，一位著名的女佛教徒）清晨沐浴，穿著潔白的衣服，帶領兒子、媳婦等眷屬，前往...
【English Translation】 English version Tonight is full, grace guides existence and extinction.
Collected Essentials from Various Sutras, Volume 5 Taisho Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 6
Compiled by Śramaṇa Shi Daoshi of Ximing Temple, Chapter 8 on Receiving the Fasting (with Three Causes), Chapter 9 on Breaking the Fasting, Chapter 10 on Wealth and Nobility, Chapter 11 on Poverty and Meanness, Narrating Intentions and Citing Evidence
Narrating Intentions, Cause 1
The reason why the Proper Dharma can spread is that people respect the scriptures. The reason why the field of merit can grow is due to fasting and precepts. Therefore, by giving up one meal's offering, one can obtain the merit of surplus grain; by donating one coin's wealth, one can obtain the reward that surpasses the heavens. Therefore, the field of merit should be valued, and the accumulation of wealth can be taken lightly. Together, let us establish the uninhibited assembly and equally invite limitless blessings.
Citing Evidence, Cause 2
Moreover, the Old Miscellaneous Parable Sutra says: In the past, when four clans invited the Buddha to eat, there was a man selling cow's milk. The great clan kept him for a meal and taught him to observe the fasting and precepts. After listening to the sutra, he returned home. His wife said, 'I waited for you to eat in the morning, but you didn't.' She forced her husband to eat, breaking his intention to fast. Even so, he will still be reborn in the heavens seven times and in the world seven times. The master said, 'One day of fasting has surplus grain for six hundred thousand years.' There are also five blessings: first, few illnesses; second, a peaceful body; third, few lustful thoughts; fourth, little sleep; fifth, to be born in the heavens and always know the deeds of past lives. Also, King Prasenajit (Prasenajit, King of Kosala in ancient India) wanted to reward Queen Mallika (Mallika, wife of King Prasenajit) with a fragrant necklace and called her out to see him. The queen came out in plain clothes on the day of fasting. Among the sixty thousand ladies, she was as bright as the sun and moon, and even better than usual. The king was awed and became more respectful. He asked, 'What virtue do you have that makes you so bright and special?' The queen told the king, 'I consider myself to have little merit and to have received the form of a woman, my emotions are defiled, and my life is short. I fear falling into the three evil realms. Therefore, I observe the Buddhist Dharma fasting day and night, relinquish love and desire, and follow the path. I receive blessings generation after generation. I am willing to offer this fragrant necklace to the World Honored One.'
Also, the Middle Agama Sutra says: At that time, Visakha Migaramata (Visakha Migaramata, a famous female Buddhist devotee) bathed in the morning, put on clean white clothes, and led her sons, daughters-in-law, and other family members to...
佛所。稽首作禮白世尊曰。我今欲持齋善。世尊問曰。居士婦今持何等齋耶。齋有三種。云何為三。一者放牛兒齋。二者尼揵齋。三者聖八支齋。云何名放牛兒齋者。若放牛兒朝放澤中晡收還村。彼還村時作如是念。我今日在此處放牛。明日當在彼處放牛。我今日在此處飲牛。明日當在彼處飲牛。我牛今日在此處宿止。明日當在彼處宿止。如是有人。若持齋時作是思惟。我今日食如此之食。明日當食如彼食也。我今日飲如此之飲。明日當飲如彼飲也。我今日含消如此含消。明日當含消如彼含消。其人於此晝夜。樂著欲過。是名放牛兒齋。若如是持齋。不獲大利。不得大果。無大功德。不得廣佈。云何名尼揵齋耶。若出家尼揵者。彼勸人曰。汝于東方過百由延。外有眾生者。擁護彼故棄捨刀杖。如是南西北方亦爾。或脫衣裸形。我無父母妻子。勸進虛妄言將為真諦。或執苦行。自餓諸邪法等。是名尼揵齋也。若如是持齋者。亦不獲大利。不得大果。無大功德。不得廣佈。云何名為聖八支齋。多聞聖弟子。若持齋時作如是思惟。阿羅訶真人盡形壽。離殺斷殺。棄捨刀杖。有慚有愧。有慈悲心。饒益一切乃至蜫蟲。于殺凈心。乃至盡形壽。離非時食。斷非時食。一食不夜食。樂於時食。我以此支。于阿羅訶等同無異。是故說
【現代漢語翻譯】 現代漢語譯本：
到佛陀那裡，稽首行禮后稟告世尊說：『我現在想持齋行善。』世尊問道：『居士，你現在想持哪種齋呢？齋有三種，哪三種呢？第一種是放牛兒齋，第二種是尼揵齋，第三種是聖八支齋。』 什麼叫做放牛兒齋呢？就像放牛的孩子早上把牛放到水草豐美的地方，傍晚收工帶回村子。他們回到村子時會這樣想：『我今天在這裡放牛，明天要到那裡放牛。我今天在這裡給牛飲水，明天要到那裡給牛飲水。我的牛今天在這裡休息，明天要到那裡休息。』 就像這樣，如果有人持齋的時候也這樣思量：『我今天吃這樣的食物，明天要吃那樣的食物。我今天喝這樣的飲料，明天要喝那樣的飲料。我今天享受這樣的消遣，明天要享受那樣的消遣。』 這樣的人，日日夜夜，都沉溺於慾望之中。這就叫做放牛兒齋。如果這樣持齋，不能獲得大利益，不能得到大果報，沒有大的功德，不能廣泛流佈。 什麼叫做尼揵齋呢？就像出家的尼揵（Nigantha，耆那教的別稱）教導別人說：『你向東方走過一百由延（Yojana，古印度長度單位），那裡有眾生，爲了保護他們，要放棄刀杖。』 像這樣，南方、西方、北方也是一樣。或者脫掉衣服，赤身裸體，聲稱自己沒有父母妻子，把虛妄的言論當作真理，或者實行苦行，用自我禁食等邪法。這就叫做尼揵齋。如果這樣持齋，也不能獲得大利益，不能得到大果報，沒有大的功德，不能廣泛流佈。 什麼叫做聖八支齋呢？博學多聞的聖弟子，如果持齋的時候這樣思量：『阿羅訶（Arahan，阿羅漢的異名）真人終身遠離殺生，斷絕殺生，拋棄刀杖，有慚愧心，有慈悲心，饒益一切眾生乃至昆蟲，對殺生保持清凈的心。乃至終身遠離非時食，斷絕非時食，一日一食，不在夜晚進食，樂於在規定的時間進食。』 我用這些戒律，與阿羅訶真人相同沒有差異。所以說...
【English Translation】 English version:
Having arrived at the Buddha's place, bowed and paid respects, he said to the World Honored One: 'I now wish to observe the fast and do good.' The World Honored One asked: 'Layman, what kind of fast do you wish to observe now? There are three kinds of fasts. What are the three? The first is the Cowherd's Fast, the second is the Nigantha Fast, and the third is the Noble Eight-Limbed Fast.' What is called the Cowherd's Fast? It is like a cowherd who releases the cows into the meadows in the morning and brings them back to the village in the evening. When they return to the village, they think like this: 'Today I grazed the cows here, tomorrow I will graze them there. Today I watered the cows here, tomorrow I will water them there. Today my cows rested here, tomorrow they will rest there.' Similarly, if someone observes the fast and thinks like this: 'Today I will eat this kind of food, tomorrow I will eat that kind of food. Today I will drink this kind of drink, tomorrow I will drink that kind of drink. Today I will enjoy this kind of entertainment, tomorrow I will enjoy that kind of entertainment.' Such a person, day and night, is attached to desires. This is called the Cowherd's Fast. If one observes the fast in this way, one will not obtain great benefits, will not receive great rewards, will not have great merit, and will not be widely spread. What is called the Nigantha Fast? It is like the Niganthas (Nigantha, an epithet for Jainas) who have left home, they advise others, saying: 'If you go a hundred yojanas (Yojana, an ancient Indian unit of length) to the east, there are beings there. To protect them, abandon knives and weapons.' Similarly, it is the same in the south, west, and north. Or they take off their clothes and are naked, claiming they have no parents or wife, taking false words as the truth, or practicing asceticism, such as self-starvation and other heretical practices. This is called the Nigantha Fast. If one observes the fast in this way, one will also not obtain great benefits, will not receive great rewards, will not have great merit, and will not be widely spread. What is called the Noble Eight-Limbed Fast? A learned and wise disciple, when observing the fast, thinks like this: 'The Arahan (Arahan, another name for Arhat), a true person, for the rest of their life, refrains from killing, cuts off killing, abandons knives and weapons, has a sense of shame and remorse, has a compassionate heart, benefits all beings, even insects, and maintains a pure heart towards killing. Even for the rest of their life, they refrain from eating at improper times, cut off eating at improper times, eat one meal a day, do not eat at night, and enjoy eating at the proper time.' I, with these precepts, am the same as the Arahan, without any difference. Therefore, it is said...
齋。彼住此聖八支齋已。于上當復憶念。如來無所著等十號出世凈法。舍離穢污惡不善法。是名聖八支齋也。若族姓女持聖八支齋者。身壞命終得生六慾天。遠得四沙門果。
又菩薩受齋經云。某自歸佛。自歸法。自歸比丘僧。某身所行惡。口所言惡。意所念惡。今已除棄。某若干日若干夜。受菩薩齋。自歸菩薩。佛告須菩提。菩薩齋日有十戒。
第一菩薩齋日。不得著脂粉華香。
第二菩薩齋日。不得歌舞捶鼓妓樂莊飾。
第三菩薩齋日。不得臥高床上。
第四菩薩齋日。過中已后不得復食。
第五菩薩齋日。不得持刀金銀珍寶。
第六菩薩齋日。不得乘車牛馬。
第七菩薩齋日。不得捶兒子奴婢畜生。
第八菩薩齋日。皆持是齋。從分檀佈施得福。菩薩齋日去臥時。于佛前叉手言。今日一切十方。其有持齋戒者。行六度者。某皆助安無量。勸助歡喜。福施十方。一切人非人等。所在勤苦厄難之處。皆令得福。解脫憂苦。出生為人。安隱富樂無極。
第九菩薩齋日。不得飲食盡器中。
第十菩薩齋日。不得與女人相形笑共坐席。女人亦爾。是為十戒。不得犯。不得教人犯。亦不得勸勉人犯。菩薩解齋法言。南無佛南無法南無比丘僧。某若干日
【現代漢語翻譯】 現代漢語譯本： 齋戒。如果有人遵守這神聖的八支齋戒，之後應當憶念如來（Tathagata，意為『如來』，佛的稱號之一）的無所執著等十種功德，以及出世間的清凈佛法，捨棄污穢、邪惡的不善之法。這便稱為神聖的八支齋戒。如果善家女子持守這神聖的八支齋戒，身壞命終后可以往生到六慾天，並能逐漸證得四沙門果（Sramana-phala，意為『沙門的果報』，佛教修行的四個階段）。
《菩薩受齋經》中說：『某某人皈依佛，皈依法，皈依比丘僧（Bhiksu-samgha，意為『比丘僧團』）。某某人身所行的惡業，口所說的惡語，意所想的惡念，如今都已除棄。某某人在若干日夜裡，受持菩薩齋戒，皈依菩薩。』佛告訴須菩提（Subhuti，意為『善現』，佛陀的弟子之一）：菩薩齋戒日有十條戒律。
第一條菩薩齋戒日，不得塗抹脂粉，佩戴華麗的裝飾和香料。
第二條菩薩齋戒日，不得唱歌跳舞，敲鼓奏樂，進行各種娛樂活動。
第三條菩薩齋戒日，不得睡在高大的床上。
第四條菩薩齋戒日，過了中午之後不得再次進食。
第五條菩薩齋戒日，不得持有刀劍、金銀等貴重物品。
第六條菩薩齋戒日，不得乘坐車馬。
第七條菩薩齋戒日，不得鞭打兒子、奴婢和牲畜。
第八條菩薩齋戒日，都要持守齋戒，通過佈施獲得福報。菩薩齋戒日臨睡時，在佛前合掌說：『今日一切十方世界，所有持齋戒者，修行六度（Paramita，意為『到達彼岸』，菩薩修行的六種方法）者，我都隨喜讚歎他們的功德，並將此功德迴向給十方一切眾生，無論是人還是非人，愿他們都能脫離勤苦厄難之處，獲得福報，解脫憂愁痛苦，轉生為人，安穩富樂無邊。』
第九條菩薩齋戒日，不得將食物全部吃光。
第十條菩薩齋戒日，不得與女人嬉笑打鬧，同席而坐。女人也一樣。這便是十條戒律，不得違犯，不得教唆他人違犯，也不得勸勉他人違犯。菩薩解齋時應說：『南無佛（Namo Buddhaya，意為『皈依佛』），南無法（Namo Dharmaya，意為『皈依法』），南無比丘僧（Namo Bhiksu-samghaya，意為『皈依比丘僧』）。某某人在若干日……』
【English Translation】 English version: The fast. If one dwells observing this noble eightfold fast, one should then recall the ten titles of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) such as 'worthy of offerings', and the pure Dharma that leads to liberation, abandoning defiled, evil, and unwholesome deeds. This is called the noble eightfold fast. If a woman of good family observes this noble eightfold fast, upon the dissolution of the body after death, she will be reborn in the six desire realms and will gradually attain the four fruits of the Sramana (Sramana-phala, 'fruits of the ascetic practice', the four stages of Buddhist practice).
Furthermore, the Sutra on the Bodhisattva's Observance of the Fast states: 'So-and-so takes refuge in the Buddha, takes refuge in the Dharma, takes refuge in the Bhiksu-samgha (Bhiksu-samgha, 'community of monks'). The evil deeds committed by so-and-so through body, the evil words spoken through mouth, the evil thoughts conceived through mind, are now all abandoned. So-and-so, for several days and nights, observes the Bodhisattva's fast, taking refuge in the Bodhisattva.' The Buddha told Subhuti (Subhuti, 'Good Existence', one of the Buddha's disciples): 'On the day of the Bodhisattva's fast, there are ten precepts.'
First, on the day of the Bodhisattva's fast, one must not apply cosmetics, wear flowers, or use perfumes.
Second, on the day of the Bodhisattva's fast, one must not sing, dance, beat drums, play music, or engage in decorative adornments.
Third, on the day of the Bodhisattva's fast, one must not sleep on a high bed.
Fourth, on the day of the Bodhisattva's fast, one must not eat after midday.
Fifth, on the day of the Bodhisattva's fast, one must not carry swords, gold, silver, or precious jewels.
Sixth, on the day of the Bodhisattva's fast, one must not ride in carriages or on oxen or horses.
Seventh, on the day of the Bodhisattva's fast, one must not beat one's children, servants, or livestock.
Eighth, on the day of the Bodhisattva's fast, all should observe the fast and gain merit through giving and charity. On the day of the Bodhisattva's fast, when going to sleep, one should fold one's hands before the Buddha and say: 'Today, in all the ten directions, all those who observe the fast, who practice the six Paramitas (Paramita, 'perfections', the six practices of a Bodhisattva), I rejoice in and assist them immeasurably. I encourage and rejoice in their merit, and dedicate this merit to all beings in the ten directions, whether human or non-human. May all those in places of hardship and suffering gain merit, be liberated from sorrow and suffering, be reborn as humans, and attain peace, happiness, and limitless wealth.'
Ninth, on the day of the Bodhisattva's fast, one must not eat all the food in the bowl.
Tenth, on the day of the Bodhisattva's fast, one must not laugh or joke with women, or sit with them on the same seat. The same applies to women. These are the ten precepts, which must not be violated, nor should one teach others to violate them, nor should one encourage others to violate them. When concluding the Bodhisattva's fast, one should say: 'Namo Buddhaya (Namo Buddhaya, 'Homage to the Buddha'), Namo Dharmaya (Namo Dharmaya, 'Homage to the Dharma'), Namo Bhiksu-samghaya (Namo Bhiksu-samghaya, 'Homage to the community of monks'). So-and-so, for several days...'
若干夜。持菩薩齋。從分檀佈施。當得六波羅蜜。如諸菩薩六萬菩薩法。齋日夜。一分禪。一分讀經。一分臥。是為菩薩齋日法。從正月十四日受。十七日解。從四月八日受。十五日解。從七月一日受。十六日解。從九月十四日受。十六日解。
述曰。既受齋已。若欲解齋。要待大。明相出時。始得食粥。不爾破齋。何名明相。如薩婆多論云。明相有三種色。若日照閻浮提樹。即有黑色。若照樹葉。則有青色。若過樹葉則有白色。於三色中白色為正。始得解齋食其粥也。又僧祇律云。佛住舍衛城。南方有邑名大林。時有商人驅八頭牛。到北方俱多國。有一商人。共在澤中放牛。時有離車捕龍食之。捕得一龍女。女受布薩法。無有害心。然離車穿鼻牽行。商人見之即起慈心。問離車言。汝牽此龍欲作何等。答言。我欲殺。商人言。勿殺我與汝一牛貿取。捕者不肯。乃至八牛。方言。此肉多美。今為汝故我當放之。時商人恐。放龍女去已。商人念言。此是惡人。恐復追逐更遣捕取。放別池中。隨逐看之。龍變為人語商人言。天施我命今欲報恩。可共入宮當報天恩。商人答言。龍性卒暴瞋恚無常。或能殺我。答言。不爾。前人系我。我力能殺彼人。但已受布薩法。都無殺心。何況天今施我壽命。而當加害。若不去者。
【現代漢語翻譯】 現代漢語譯本 若干個夜晚。如果能遵守菩薩齋戒，並進行分施和佈施，就能獲得六波羅蜜（六種到達彼岸的方法，包括佈施、持戒、忍辱、精進、禪定和智慧）。如同諸位菩薩所修的六萬菩薩法一樣。在齋戒之日夜晚，用一部分時間禪修，一部分時間讀經，一部分時間休息睡眠。這就是菩薩齋戒之日的修行方法。可以從正月十四日開始受齋，十七日解除；從四月八日開始受齋，十五日解除；從七月一日開始受齋，十六日解除；從九月十四日開始受齋，十六日解除。
述曰：已經受齋之後，如果想要解除齋戒，一定要等到大明相出現的時候，才可以開始食用粥。否則就是破齋。什麼叫做明相呢？如《薩婆多論》所說，明相有三種顏色。如果日光照耀閻浮提（Jambudvipa，我們所居住的這個世界）的樹木，就會有黑色；如果照耀樹葉，則會有青色；如果光線穿過樹葉，則會有白色。在這三種顏色中，以白色為正確的明相。這時才可以解除齋戒，食用粥。又如《僧祇律》所說，佛陀住在舍衛城（Śrāvastī）時，南方有個村邑名叫大林。當時有個商人趕著八頭牛，要到北方的俱多國（Kutagara）。有個商人，一起在沼澤中放牛。當時有個離車（Licchavi）人捕龍來吃，抓到了一條龍女。龍女因為受了布薩法（uposatha，齋戒），所以沒有害人之心。然而離車人穿了她的鼻子牽著走。商人看見了，就生起了慈悲心，問離車人說：『你牽著這條龍想要做什麼？』回答說：『我想要殺了她。』商人說：『不要殺她，我給你一頭牛來交換。』捕龍的人不肯，直到八頭牛，才說：『這肉非常美味。今天爲了你的緣故，我應當放了她。』當時商人擔心，放了龍女之後，商人心想：『這個人是惡人，恐怕又會追趕來抓她。』就把龍女放到別的池塘中，跟隨在後面看著她。龍女變回人形，對商人說：『天神賜予我生命，現在想要報答恩情。可以一起進入龍宮，我當報答天恩。』商人回答說：『龍的性情急躁暴烈，容易發怒，變化無常，或許會殺了我。』龍女回答說：『不會的。之前那個人捆綁我，我本來有能力殺了他，但是因為已經受了布薩法，完全沒有殺害之心。何況現在天神賜予我壽命，怎麼會加害於你呢？如果不敢去的話，』
【English Translation】 English version Several nights. If one observes the Bodhisattva's fast and engages in sharing and giving, one will attain the Six Paramitas (the six perfections: generosity, morality, patience, diligence, concentration, and wisdom), like the sixty thousand Bodhisattva practices of all Bodhisattvas. On the night of the fast day, spend one portion of time in meditation, one portion in reading scriptures, and one portion in resting and sleeping. This is the method for observing the Bodhisattva's fast day. One can begin the fast on the fourteenth day of the first month and end it on the seventeenth; begin on the eighth day of the fourth month and end it on the fifteenth; begin on the first day of the seventh month and end it on the sixteenth; begin on the fourteenth day of the ninth month and end it on the sixteenth.
Commentary: After having undertaken the fast, if one wishes to break it, one must wait until the appearance of the 'great light sign' before one can begin to eat porridge. Otherwise, one breaks the fast. What is called the 'light sign'? As the Sarvastivada (Sarvāstivāda, one of the early Buddhist schools) treatise says, the light sign has three colors. If the sunlight shines on the trees of Jambudvipa (Jambudvīpa, the continent where we live), there will be black color; if it shines on the leaves, there will be green color; if the light passes through the leaves, there will be white color. Among these three colors, white is the correct light sign. Only then can one break the fast and eat the porridge. Furthermore, as the Sanghika Vinaya (Saṃghika Vinaya, the monastic rules of the Sanghika school) says, when the Buddha was staying in Shravasti (Śrāvastī), there was a village named Great Forest to the south. At that time, there was a merchant driving eight oxen to the northern country of Kutagara (Kutagara). There was a merchant who was together letting the oxen graze in the swamp. At that time, a Licchavi (Licchavi, an ancient tribe in India) person was catching dragons to eat and caught a dragon girl. The dragon girl, because she had taken the uposatha (uposatha, observance day) vows, had no intention of harming anyone. However, the Licchavi person pierced her nose and led her away. The merchant saw this and developed a compassionate heart, asking the Licchavi person, 'What do you intend to do with this dragon that you are leading?' He replied, 'I intend to kill her.' The merchant said, 'Do not kill her; I will give you an ox in exchange.' The dragon catcher refused, until eight oxen were offered, and then he said, 'This meat is very delicious. Today, for your sake, I should release her.' At that time, the merchant was worried. After releasing the dragon girl, the merchant thought, 'This person is evil; I am afraid he will chase after her and catch her again.' So he put the dragon girl in another pond and followed behind to watch her. The dragon transformed back into human form and said to the merchant, 'The gods have granted me life; now I want to repay your kindness. We can enter the dragon palace together, and I will repay the heavenly grace.' The merchant replied, 'The nature of dragons is hasty and violent, easily angered, and constantly changing; perhaps you will kill me.' The dragon girl replied, 'No, I wouldn't. The person who bound me before, I had the ability to kill him, but because I had already taken the uposatha vows, I had no intention of killing him at all. Moreover, now the gods have granted me life; how could I harm you? If you dare not go,'
小住此中。我先屏當。即便入去。后入宮內見。龍門邊二龍繫在一邊。商人問言。汝為何事被系。答言。此龍女半月中三日受齋法。我兄弟守護此龍女。為不堅固。為離車所捕。以是被系。唯愿天慈語令放我。龍女屏當已。即呼入宮。坐寶床上。龍女白言。龍中有食能盡壽消者。有二十年消者。有七年消者。有閻浮提人食者。未知天今欲食何食。答言。欲須閻浮提食。即持種種飲食與之。商人問龍女言。此龍何故被系。龍女言。此有過我欲殺之。商人言。汝莫殺。不爾要當殺之。商人云。汝放彼者我當食耳。白言。不得直爾放之。當罰六月擯置人間。商人見龍宮中。種種寶物莊嚴宮殿。商人便問言。汝有如是莊嚴。用受布薩何為。答言。我龍法有五事苦。何等為五。為生時眠時淫時瞋時死時。一日之中三過。皮肉落地。熱沙曝身。復問。汝欲求何等。答言。樂人道中生。為畜生中苦。不知法故。欲就如來出家。龍女即與八餅金語言。此金足汝父母眷屬終身用之不盡。語言。汝閤眼。即以神變持著本國。以八餅金持與父母。此是龍金。截已更生。盡壽用之不可盡時(思念人慈不得不行暫救龍女恩報彌鐘況持大齋受福何盡)。
頌曰。
禁饕緣芳味 持身唯節儉 一坐肅容儀 五萬豐余斂 戒香飛且馥
【現代漢語翻譯】 現代漢語譯本：我暫時住在這裡，你先回避一下。』（龍女）隨即進入（龍）宮內，之後讓商人進入宮內相見。在龍門旁邊，兩條龍被拴在一邊。商人問道：『你們因為什麼事被捆綁？』（龍）回答說：『這條龍女半個月中有三天要守齋戒。我們兄弟負責守護這條龍女，因為我們不夠堅定，被離車（Licchavi，古代印度部族名）人抓住了，因此被捆綁。只希望您能發慈悲，說句話放了我們。』龍女迴避完畢后，就叫（商人）進入宮內，坐在寶床上。龍女說道：『龍族中有吃了能終身不餓的食物，有能維持二十年的食物，有能維持七年的食物，還有閻浮提（Jambudvipa，指我們所居住的這個世界）人吃的食物。不知您現在想吃什麼？』（商人）回答說：『想要閻浮提的食物。』龍女就拿了各種各樣的食物給他吃。商人問龍女說：『這兩條龍為什麼被捆綁？』龍女說：『它們犯了過錯，我想殺了它們。』商人說：『你不要殺它們，不然我就一定要殺了你。』商人說：『你放了它們，我就吃東西。』龍女說：『不能就這樣放了它們，要罰它們在人間待六個月。』商人看見龍宮中，各種各樣的寶物莊嚴著宮殿。商人便問道：『你擁有如此莊嚴的宮殿，為什麼還要受布薩（Posadha，佛教用語，指齋戒日）呢？』（龍女）回答說：『我們龍族有五種苦惱。哪五種呢？就是出生時、睡覺時、行淫時、發怒時、死亡時。一天之中有三次，皮肉掉落，被熱沙曝曬。』（商人）又問：『你想要追求什麼呢？』（龍女）回答說：『希望在人道中出生，因為畜生道太苦了，而且不懂佛法，想要去追隨如來出家。』龍女就給了他八塊金餅，說道：『這些金子足夠你的父母眷屬終身使用，用之不盡。』（龍女）說道：『你閉上眼睛。』隨即用神通將（商人）帶回了他的國家。商人將八塊金餅拿給父母，說：『這是龍族的金子，截斷後還會再生，終身使用也用不完。』（想到人有慈悲之心，不得不暫時救助龍女，她的恩情報答是多麼豐厚啊！更何況是持守大齋所獲得的福報，又怎麼能窮盡呢！） 頌曰： 禁止貪吃美味，持身唯有節儉。 端坐莊嚴威儀，五萬財富聚斂。 戒香飄散且濃郁。
【English Translation】 English version: 'Stay here for a moment. I'll excuse myself first.' (The dragon girl) then entered the (dragon) palace, and afterwards had the merchant come in to see her. Beside the dragon gate, two dragons were tied up. The merchant asked, 'Why are you tied up?' They replied, 'This dragon girl observes the Uposatha (Posadha, a Buddhist term referring to the day of fasting and observance) three days every half month. My brother and I are responsible for guarding this dragon girl, but because we were not steadfast enough, we were captured by the Licchavis (Licchavi, an ancient Indian tribe), and thus we are tied up. We only hope that you will have mercy and say a word to release us.' After excusing herself, the dragon girl called (the merchant) into the palace and sat on a jeweled bed. The dragon girl said, 'Among the dragons, there is food that can last a lifetime, food that can last twenty years, food that can last seven years, and food that Jambudvipa (Jambudvipa, referring to the world we live in) people eat. I don't know what you would like to eat now?' (The merchant) replied, 'I want Jambudvipa food.' The dragon girl then brought him various kinds of food to eat. The merchant asked the dragon girl, 'Why are these two dragons tied up?' The dragon girl said, 'They have committed offenses, and I want to kill them.' The merchant said, 'You must not kill them, or I will definitely kill you.' The merchant said, 'If you release them, I will eat.' The dragon girl said, 'I cannot just release them like that; they must be punished by being banished to the human world for six months.' The merchant saw that in the dragon palace, various treasures adorned the palace. The merchant then asked, 'You have such a magnificent palace, why do you still observe the Posadha?' (The dragon girl) replied, 'We dragons have five sufferings. What are the five? They are at the time of birth, at the time of sleep, at the time of sexual activity, at the time of anger, and at the time of death. Three times in a day, our skin and flesh fall off, and we are exposed to hot sand.' (The merchant) then asked, 'What do you want to pursue?' (The dragon girl) replied, 'I hope to be born in the human realm, because the animal realm is too painful, and I do not understand the Dharma, and I want to follow the Tathagata (Tathagata, meaning 'the thus-gone one', referring to the Buddha) and become a monk.' The dragon girl then gave him eight gold cakes, saying, 'This gold is enough for your parents and family to use for the rest of their lives, and it will never run out.' (The dragon girl) said, 'Close your eyes.' Then, using her supernatural powers, she transported (the merchant) back to his country. The merchant gave the eight gold cakes to his parents, saying, 'This is dragon gold; it will regenerate after being cut off, and it will never run out in your lifetime.' (Thinking that humans have compassion, they had to temporarily help the dragon girl, and her repayment was so generous! Moreover, how can the blessings obtained from observing the great fast be exhausted!) Verse: Restrain gluttony for delicacies, maintain the body with frugality. Sit upright with solemn demeanor, gather fifty thousand in wealth. The fragrance of precepts wafts and is rich.
情關閉愈掩 勿言徒辛苦 終然越危險
破齋部第九(此有二緣)述意緣引證緣
述意緣第一
惟夫無常苦空之本。念生老病死之源。長夜哀倒懸之苦。漂淪愍隨流之急。思之困厄。亦深可懼也。良由福田輕薄。信施難消。齋戒無固。事等壞瓶易毀難持。又同霜露。我人轉盛著逾膠漆。不懼累劫之殃。但憂一身之命。所以飽食長眠何異肫犬。破齋夜食鬼道無殊。是故施主失應供之福。眾僧損良田之美也。
引證緣第二
如舍利弗問經云。舍利弗白佛言有諸檀越。造僧伽藍。厚置資給。來世僧有似出家僧。非時就典食僧。索食而食。與者食者得何等罪其本檀越得何等福。佛言。非時者。是破戒人。是犯盜人。非時與者。亦破戒人。亦犯盜人。盜檀越物。是不與取。非施主意。施主無福。以失物故。猶有發心置立之善。舍利弗言。時受時食食不盡者。非時復食。或有時受至非時食。復得福不。佛言。時食凈者。是即福田。即出家。是即僧伽。是即天人良友。是即天人導師。其不凈者。猶為破戒。是大劫盜。是即餓鬼。為罪窟宅。非時索者。以時非時輒與。是典食者。是名退道。是名惡魔。是名三惡道。是名破器。是癩病人。壞善果故。偷乞自活。是故諸婆羅門不非時食。外道梵志
【現代漢語翻譯】 現代漢語譯本 情慾就像試圖掩蓋的東西，越是掩蓋，越是難以控制。 不要說徒勞無功，最終只會更加危險。
破齋部第九（此處包含兩種因緣）：闡述意義的因緣和引證的因緣。
闡述意義的因緣第一
唉，無常、苦、空才是事物的本質。念念不忘生、老、病、死是痛苦的根源。漫漫長夜，眾生都在痛苦中顛倒懸掛，可悲地隨著業流漂泊。想到這些困境，實在令人恐懼。這都是因為福田（指可以種福報的地方，如佛、法、僧）輕薄，信徒的佈施難以消化。齋戒不堅定，就像破損的瓶子，容易毀壞，難以保持。又像霜露一樣短暫。我執和人執日益增長，執著就像膠漆一樣牢固。不害怕累劫的災殃，只擔憂一生的性命。所以吃飽了就睡覺，和豬狗有什麼區別？破齋並在夜晚進食，和餓鬼道沒什麼兩樣。因此，施主失去了應供的福報，眾僧損害了良田的美好。
引證的因緣第二
如《舍利弗問經》所說：舍利弗（佛陀的十大弟子之一，以智慧著稱）稟告佛陀說：『有些施主建造僧伽藍（寺院），慷慨地提供物資。來世的僧人中，有些像出家的僧人，卻在非時（指規定的進食時間之外）向典食僧（負責分配食物的僧人）索要食物並食用。給予食物的人和食用食物的人會得到什麼樣的罪過？而最初的施主會得到什麼樣的福報？』佛陀說：『在非時進食的人，是破戒的人，是犯盜的人。在非時給予食物的人，也是破戒的人，也是犯盜的人。他們盜取施主的物品，這是不予而取，違背了施主的心意，施主沒有福報，因為失去了財物。但他們還有最初發心建立寺院的善念。』舍利弗問：『在規定的時間接受食物並食用，但沒有吃完，在非時再次食用，或者在規定的時間接受食物，留到非時食用，這樣還能得到福報嗎？』佛陀說：『在規定的時間食用清凈的食物，這就是福田，這就是出家人，這就是僧伽（僧團），這就是天人的良友，這就是天人的導師。』那些不清凈的人，仍然是破戒的人，是大劫盜，是餓鬼，是罪惡的窟宅。在非時索要食物的人，無論是否是規定的時間都給予食物的人，這個典食僧，是名為退道，是名為惡魔，是名為三惡道，是名為破器，是癩病人，因為他們破壞了善果。他們通過偷乞來維持生活。因此，那些婆羅門（古印度僧侶階層）不非時進食，外道梵志（指其他宗教的修行者）也是如此。
【English Translation】 English version Lust is like trying to cover something up; the more you try to hide it, the harder it is to control. Don't say it's all in vain; in the end, it will only become more dangerous.
Chapter 9 on Breaking the Fast (this contains two causes): the cause of explaining the meaning and the cause of citing evidence.
The first cause of explaining the meaning
Alas, impermanence, suffering, and emptiness are the essence of things. Constantly remembering birth, old age, sickness, and death is the root of suffering. In the long night, sentient beings are hanging upside down in pain, pitifully drifting along with the currents of karma. Thinking of these predicaments is truly frightening. This is all because the field of merit (referring to places where merit can be cultivated, such as the Buddha, Dharma, and Sangha) is thin, and the offerings of believers are difficult to digest. The precepts of fasting are not firm, like broken bottles, easy to destroy and difficult to maintain. They are also as short-lived as frost and dew. Attachment to self and others grows daily, and clinging is as strong as glue. They are not afraid of the calamities of countless kalpas, but only worry about the life of this one body. Therefore, eating one's fill and then sleeping is no different from pigs and dogs. Breaking the fast and eating at night is no different from the realm of hungry ghosts. Therefore, the donors lose the merit of being worthy of offerings, and the Sangha damages the beauty of the good field.
The second cause of citing evidence
As stated in the Shariputra Pariprccha Sutra: Shariputra (one of the Buddha's ten great disciples, known for his wisdom) reported to the Buddha, 'Some donors build Sangharamas (monasteries) and generously provide resources. In future generations, some monks, who appear to be ordained monks, ask the steward monk (the monk in charge of distributing food) for food and eat it at an improper time (outside of the prescribed eating time). What kind of offense will those who give the food and those who eat the food receive? And what kind of merit will the original donors receive?' The Buddha said, 'Those who eat at an improper time are those who have broken the precepts, those who have committed theft. Those who give food at an improper time are also those who have broken the precepts, those who have committed theft. They steal the donors' property, which is taking what is not given, violating the donors' intentions. The donors receive no merit because they have lost their property. But they still have the initial good intention of establishing the monastery.' Shariputra asked, 'If one receives food and eats it at the prescribed time, but does not finish it, and eats it again at an improper time, or if one receives food at the prescribed time and saves it to eat at an improper time, can one still receive merit?' The Buddha said, 'Eating pure food at the prescribed time is the field of merit, that is the ordained person, that is the Sangha (community), that is the good friend of gods and humans, that is the guide of gods and humans.' Those who are not pure are still those who have broken the precepts, are great robbers, are hungry ghosts, are the dwelling place of sin. Those who ask for food at an improper time, and those who give food regardless of whether it is the prescribed time or not, that steward monk is called retreating from the path, is called a demon, is called the three evil paths, is called a broken vessel, is a leper, because they destroy the good fruit. They sustain themselves by stealing and begging. Therefore, those Brahmins (ancient Indian priestly class) do not eat at improper times, and neither do the heretical ascetics (referring to practitioners of other religions).
亦不邪命食。況我弟子。知法行法而當爾耶。凡如此者。非我弟子。是盜我法利。著無法人。是名盜食非法之人。盜與盜受。一團一撮。片鹽片酢。皆死墮燋腸地獄吞熱鐵丸。從地獄出生豬狗中。食諸不凈。又生惡鳥人怪其聲。後生餓鬼。還伽藍中。處其圊內啖食糞穢。並百千萬歲。更生人中貧窮下賤。人所棄惡。不可言說。人不信用。不如盜一人物其罪尚輕。割奪多人故。良福田故。斷絕出世道故。又揵陀國王經云。佛在世時。時有國王號名揵陀。奉事婆羅門。婆羅門居在山中。多種果樹。時有擔樵人毀其果樹。婆羅門見之。便將詣王所言。是人無狀殘敗我果樹。王當治殺。王敬事婆羅門。不敢違之即為殺之。自後未久。有牛食人稻。其主逐捶折其一角。血流被面痛不可忍。牛徑到王所白言。我實無狀食此人少稻。今折我角。稻主亦追到王所。王曉鳥獸語。王語牛言。我當爲汝殺之。牛即報言。今雖殺此人。亦不能令我不痛。但當約敕后莫取之如我。王便感念言。我事婆羅門。但坐果樹令我殺人。不如此牛。今事此道。復不免生死。何用此道。便到佛所。五體投地為佛作禮。愿受五戒十善。佛言。佈施持戒現世得福。忍辱精進。一心智慧。其德無量。後生天上。王即歡喜得須陀洹。阿難白佛言。此王與牛本何因緣。
佛言。乃昔拘那含牟尼佛時。王與牛為兄弟。作優婆塞共持齋戒。一日一夜。王守法精進。不敢懈怠。壽終昇天。天上壽盡下為國王。牛時犯齋夜食。終受其罪。罪畢復作牛五百世。尚有宿識。故來開悟王意。牛後七日壽終。上生天上。佛言。四輩弟子。受持齋戒不可犯也。
又法句喻經云。佛在舍衛國祇樹給孤獨園精舍中。為天龍鬼說法。東方有國。名郁多羅婆提。有婆羅門等五百人。相率欲詣恒水岸邊。有三祠神池。沐浴垢穢裸形求仙。如尼揵法。由大澤迷不得過。中道乏糧。遙望見一大樹。如有神氣。想有人居。馳趣樹下。可無所見。婆羅門舉聲大哭。飢渴委厄窮死斯澤。樹神現身。問諸梵志。道士那來今欲何行。同聲答曰。欲詣神池澡浴望仙。今日飢渴幸哀矜濟。樹神舉手。百味飲食從手流溢。給眾飲食皆得飽滿。其餘飲食足供道糧。臨當別去。詣神請問。本行何德致此巍巍。神答梵志。吾本所居在舍衛國。時國大臣名須達。飯佛眾僧。於市買酪無提酪者。倩我提之。往到精舍使我酙酌訖行澡水。儼然聽法。一切歡喜稱善無量。時我奉齋。暮還不餐。婦怪問我。不審何恨也。見長者須達。于園飯佛。請我往齋。齋名八關。其婦瞋恚忿然言曰。瞿曇亂俗。奚足採納。君毀遺則禍從此釁。踧迫不已。便共俱
【現代漢語翻譯】 現代漢語譯本：佛說：『過去拘那含牟尼佛（Kakusandha Buddha）在世時，有一國王與一頭牛結為兄弟，一同作為優婆塞（Upasaka，在家男信徒）共同持守齋戒。國王日夜守護戒律，精進修行，不敢懈怠，壽命終結后升到天上。在天上享盡壽命后，又下生到人間做國王。那頭牛因為犯了齋戒，在不該吃飯的時間吃了東西，最終受到了應有的懲罰。罪報結束后，又轉生為牛五百世。但它還保留著前世的記憶，所以今天特地來開導國王您的心意。』這頭牛在七天後壽命終結，也升到了天上。佛說：『四輩弟子（比丘、比丘尼、優婆塞、優婆夷）受持齋戒，絕對不可以違犯啊！』
《法句譬喻經》中記載：佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）精舍中，為天龍鬼神說法。東方有個國家，名叫郁多羅婆提（Uttara-pradeśa）。有婆羅門（Brahmin）等五百人，一起前往恒河（Ganges）岸邊。他們想在有三個祠堂神池的地方沐浴，洗去污垢，裸體修行以求成仙，就像尼揵（Nigaṇṭha，耆那教）的修行方法一樣。由於身處大澤之中，迷失了方向，無法通過。半路上糧食也吃完了。遠遠地望見一棵大樹，好像有神靈的氣息，猜測可能有人居住。於是急忙趕到樹下，卻什麼也沒看見。婆羅門們大聲哭泣，因為飢渴而感到委頓，恐怕要窮困而死在這片沼澤之中。樹神現身，問這些婆羅門：『道士們，你們從哪裡來？現在想要去哪裡？』他們同聲回答說：『我們想要去神池沐浴，希望能夠成仙。今天我們又飢又渴，希望您能可憐我們，救濟我們。』樹神舉起手，各種美味的飲食從手中流溢而出。供給眾人飲食，大家都吃得飽飽的。剩下的飲食足夠他們作為路上的乾糧。臨走的時候，他們向樹神請教：『您前世做了什麼功德，才能獲得如此崇高的果報？』樹神回答婆羅門們說：『我以前住在舍衛國。當時，國內有一位大臣名叫須達（Sudatta，給孤獨長者），他供養佛和眾僧。有一次，他在市場上買酪，沒有人願意幫他提酪。於是就請我幫忙提酪。我到了精舍，幫他斟酌完畢，又幫著打掃衛生。我恭敬地聽法，心中充滿歡喜，不停地稱讚太好了。當時我奉行齋戒，晚上沒有吃飯。我的妻子感到奇怪，問我：『你到底有什麼不高興的事情嗎？』我告訴她：『我看見長者須達在園中供養佛，邀請我一起去齋戒。這個齋戒叫做八關齋（Aṭṭhaṅgasamannāgata-uposatha）。』我的妻子聽后，生氣地說道：『瞿曇（Gautama，釋迦牟尼佛）擾亂了世俗，有什麼值得效仿的？你破壞了舊的規矩，災禍就要從此開始了。』她不停地催促我，於是我就和她一起……』
【English Translation】 English version: The Buddha said: 'In the past, during the time of Kakusandha Buddha, there was a king and an ox who became brothers. Together, they observed the Uposatha (Upasatha, lay male devotee) precepts. The king guarded the precepts day and night, diligently practicing without懈怠 (xièdài, negligence). When his life ended, he ascended to heaven. After enjoying his lifespan in heaven, he was reborn as a king in the human world. The ox, because it violated the precepts by eating at the wrong time, ultimately received the punishment it deserved. After the retribution ended, it was reborn as an ox for five hundred lifetimes. However, it retained memories of its past life, so it came specifically to enlighten the king's mind today.' This ox, after seven days, ended its life and also ascended to heaven. The Buddha said: 'The fourfold assembly (bhikkhus, bhikkhunis, upasakas, and upasikas) who observe the precepts must never violate them!'
The Dharmapada-upamārtha-sūtra also records: The Buddha, in the Jetavana Anāthapiṇḍada-ārāma (Jetavana Anāthapiṇḍada-ārāma) monastery in Śrāvastī (Śrāvastī), was teaching the Dharma to gods, dragons, and spirits. In the east, there was a country called Uttara-pradeśa (Uttara-pradeśa). There were five hundred people, including Brahmins (Brahmin), who together wanted to go to the banks of the Ganges (Ganges). They wanted to bathe in the three shrine ponds there, wash away their defilements, and practice naked asceticism to seek immortality, like the practices of the Nigaṇṭhas (Nigaṇṭha, Jainism). Because they were in a large swamp, they lost their way and could not pass through. Their food ran out on the way. From afar, they saw a large tree that seemed to have a divine aura, and they guessed that someone might be living there. So they hurried to the tree, but they saw nothing. The Brahmins cried loudly, feeling weak from hunger and thirst, fearing they would die in this swamp. The tree spirit appeared and asked the Brahmins: 'Ascetics, where do you come from? Where do you want to go now?' They replied in unison: 'We want to go to the sacred ponds to bathe, hoping to become immortals. Today we are hungry and thirsty, and we hope you can have pity on us and help us.' The tree spirit raised its hand, and various delicious foods flowed from its hand. It provided food for everyone, and they all ate their fill. The remaining food was enough for them as provisions for the road. When they were about to leave, they asked the tree spirit: 'What merits did you perform in your past life to attain such a noble reward?' The tree spirit replied to the Brahmins: 'I used to live in Śrāvastī. At that time, there was a minister in the country named Sudatta (Sudatta, Anāthapiṇḍada), who made offerings to the Buddha and the Sangha. Once, he was buying ghee in the market, but no one was willing to help him carry the ghee. So he asked me to help him carry the ghee. When I arrived at the monastery, I helped him pour the ghee and helped with cleaning. I respectfully listened to the Dharma, and my heart was filled with joy, and I praised it endlessly. At that time, I observed the precepts, and I did not eat in the evening. My wife felt strange and asked me: 'What is making you unhappy?' I told her: 'I saw the elder Sudatta making offerings to the Buddha in the garden, and he invited me to observe the precepts together. This precept is called the Aṭṭhaṅgasamannāgata-uposatha (Aṭṭhaṅgasamannāgata-uposatha).' My wife, upon hearing this, said angrily: 'Gautama (Gautama, Shakyamuni Buddha) is disrupting customs, what is there to emulate? You are destroying the old rules, and disaster will begin from this.' She kept urging me, so I went with her...'
食。時我爾夜年壽算盡。終於夜半。神來生此。為此愚婦破我齋法。不卒其業。來生斯澤作此樹神。提酪之福手出飲食。若終齋法應生天上封受自然。即為梵志而作頌曰。
祠祀種禍根 日夜長枝條 唐苦敗身本 法齋度世仙
又百緣經云。佛在舍衛國祇樹給孤獨園。于其初夜有五百天子。赍持香華。光明赫奕照祇洹林。來詣佛所。禮已卻坐。佛為說法得須陀洹果。繞佛三匝還詣天宮。于其晨朝。阿難請問諸天來緣。佛告阿難。乃往過去迦葉佛時。有二婆羅門。隨從國王來詣佛所。禮拜問訊。時彼從中有一優婆塞。勸二婆羅門共受齋法。一求生天。二求人王。受已俱還諸婆羅門。聚會之處。諸婆羅門言。汝等飢渴可共飲食。慇勤數勸不免。其意求生天者即便飲食。以破齋故不果所愿。其後命終生於龍中。不食者得作國王。以其先身共受齋故。生彼國王園池水中。時守園人。日日常送種種果菰。奉上獻王。于池水中得一美果。色香甚好。作是念言。我雖出入。常為門監所見前卻。我持此果當用與之。作是念已。尋即持與。門監得已復作是念。我唯出入。復為黃門所見前卻。當用與之。作是念已尋即持與。黃門得已復作是念。夫人為我常向國王嘆譽我德。我持此果當用與之。作是念已即便持與。夫人得已
【現代漢語翻譯】 現代漢語譯本： 食物。當時我（指樹神前世）的壽命將盡，終於半夜。神靈讓我轉生到這裡。因為這個愚蠢的婦人破壞了我的齋戒，沒有完成齋戒的功德，所以轉生到這個沼澤地，做了這棵樹的神。因為過去提煉乳酪的福報，所以我的手中能變出飲食。如果當初能完成齋戒，就應該轉生到天上，享受自然的福報。於是，我為這位婆羅門說了這首偈語：
祭祀是種下禍患的根源，日夜滋長枝條。 徒勞辛苦，是敗壞身心的根本，只有奉行佛法齋戒，才能成為度化世間的神仙。
《百緣經》中說，佛陀在舍衛國祇樹給孤獨園。在初夜時分，有五百位天子，帶著香花，光明照亮了祇洹林，來到佛陀住所。禮拜完畢后，退坐一旁。佛陀為他們說法，他們證得了須陀洹果位。然後繞佛三匝，返回天宮。第二天早上，阿難請問佛陀這些天子前來的因緣。佛陀告訴阿難，過去迦葉佛在世時，有兩位婆羅門，跟隨國王來到佛陀住所，禮拜問訊。當時，其中一位優婆塞（Upasaka，在家男居士）勸這兩位婆羅門一起受持齋戒。一位希望來生能昇天，一位希望來生能做人王。受戒完畢后，他們一起回到婆羅門聚會的地方。其他的婆羅門說：『你們一定又飢又渴，一起吃點東西吧。』他們慇勤勸說，（其中一位）無法推辭，那個希望昇天的人就吃了東西。因為破了齋戒，所以沒有實現願望。他死後轉生為龍。而沒有吃東西的那位，後來做了國王。因為前世一起受持齋戒的緣故，（轉生為龍的那位）出生在國王園林的池水中。當時，看守園林的人，每天都送各種水果和菱角，進獻給國王。有一天，他在池水中得到一個美麗的水果，顏色和香味都非常好。他心想：『我雖然每天進出，但總是被門監看到。我把這個水果送給他吧。』這樣想著，他就把水果送給了門監。門監得到水果后，又心想：『我每天進出，又總是被黃門（宦官）看到。我把這個水果送給他吧。』這樣想著，他就把水果送給了黃門。黃門得到水果后，又心想：『夫人經常在國王面前稱讚我的德行。我把這個水果送給她吧。』這樣想著，他就把水果送給了夫人。
【English Translation】 English version: Food. At that time, my (referring to the tree spirit's previous life) lifespan was about to end, and I finally died in the middle of the night. A spirit caused me to be reborn here. Because this foolish woman broke my fast, and I did not complete the merits of the fast, I was reborn in this swamp and became the spirit of this tree. Because of the merit of extracting cheese in the past, food and drink can appear from my hands. If I had completed the fast at that time, I should have been reborn in heaven and enjoyed natural blessings. Therefore, I spoke this verse for this Brahmin:
Sacrifices are the root of planting misfortune, growing branches day and night. Futile hardship is the root of ruining body and mind; only by practicing the Dharma and observing the fast can one become an immortal who saves the world.
The Hundred Karma Stories says: The Buddha was in the Jeta Grove of Anathapindika in Shravasti. In the first part of the night, five hundred devas (devas, celestial beings), carrying incense and flowers, illuminated the Jeta Grove with their light and came to the Buddha's residence. After bowing, they retreated and sat aside. The Buddha preached the Dharma to them, and they attained the state of Srotapanna (Srotapanna, stream-enterer). Then they circumambulated the Buddha three times and returned to their heavenly palace. The next morning, Ananda asked the Buddha about the cause of these devas' arrival. The Buddha told Ananda that in the past, during the time of Kashyapa Buddha, there were two Brahmins who followed the king to the Buddha's residence to pay respects and inquire. At that time, one Upasaka (Upasaka, a male lay devotee) advised the two Brahmins to observe the fast together. One hoped to be reborn in heaven, and the other hoped to be a king in the next life. After taking the vows, they returned together to the place where the Brahmins gathered. The other Brahmins said, 'You must be hungry and thirsty; let's eat something together.' They urged them earnestly, and (one of them) could not refuse. The one who hoped to be reborn in heaven ate something. Because he broke the fast, his wish was not fulfilled. After he died, he was reborn as a dragon. The one who did not eat later became a king. Because of the karmic connection of observing the fast together in their previous life, (the one reborn as a dragon) was born in the pond of the king's garden. At that time, the gardener sent various fruits and water chestnuts to the king every day. One day, he found a beautiful fruit in the pond, with a very good color and fragrance. He thought, 'Although I go in and out every day, I am always seen by the gatekeeper. I will give this fruit to him.' Thinking this, he gave the fruit to the gatekeeper. After the gatekeeper got the fruit, he thought, 'I go in and out every day, and I am always seen by the eunuch. I will give this fruit to him.' Thinking this, he gave the fruit to the eunuch. After the eunuch got the fruit, he thought, 'The lady often praises my virtues to the king. I will give this fruit to her.' Thinking this, he gave the fruit to the lady.
覆上大王。王得果已即便食之。覺甚香美。即問夫人。汝今何處得是果來。夫人即時如實對曰。我從黃門得是果來。如是展轉推到園子。王即召呼。吾園之中有是美果。何不見送。乃與他人。園子於是本末自陳。王不聽言而告之曰。自今已后常送此果。若不送者殺汝。園子還歸入其園中。號啼涕泣不能自制。此果無種何由可得。時彼龍王。聞是哭聲化作人形。來問之言。汝今何以啼哭乃爾。園子具答所由。龍聞是語。還入水中取好美果。著金槃上持與園子。因復告言。汝持此果。奉上獻王。並說吾意云。我及國王。昔佛在世。本是親友。俱作梵志共受八齋。各求所愿。汝戒完具得作國王。吾戒不全生在龍中。我今還欲奉修齋法。求舍此身。愿為語汝王。為我求八關齋文。送來與我。若其相違。吾覆汝國用作大海。園子於是納受果槃。奉獻王已。因復說龍所囑之語。王聞是已。甚用不樂。所以然者。當爾之時。乃至無有佛法之名。況復得有八關齋文。若其不獲恐見危害。思念此理無由可辦。時彼國王有一大臣最可敬重。而告之言。龍從我索八關齋文。仰卿得之。大臣答曰。今世無法雲何可得。王復告言。汝若不獲。吾必殺卿。大臣聞已。卻退至家。顏色異常。甚用愁惱。時臣有父。年在耆舊。每從外來見子顏色改易異常
【現代漢語翻譯】 現代漢語譯本： 國王又問：『你得到果子后就吃了嗎？』 國王吃了之後，覺得非常香甜美味，就問夫人：『你現在從哪裡得到這種果子？』 夫人立即如實回答說：『我從黃門那裡得到這種果子。』 這樣一層層追問到園丁那裡。國王就召見園丁，說：『我的園子里有這種美味的果子，為什麼不送給我，反而送給別人？』 園丁於是把事情的來龍去脈都說了出來。國王不聽園丁的解釋，就告訴他說：『從今以後，你要經常送這種果子給我。如果不送，我就殺了你。』 園丁回到園中，號啕大哭，無法控制自己的情緒。因為這種果子沒有種子，怎麼能得到呢？ 這時，龍王（Nāga-rāja，龍的統治者）聽到了哭聲，就化作人形，來問園丁說：『你現在為什麼哭得這麼傷心？』 園丁把原因都告訴了龍王。龍王聽了這些話，就回到水中，取來美好的果子，放在金盤上，送給園丁。並且告訴他說：『你拿著這些果子，獻給國王，並轉達我的意思說：我和國王，過去在佛（Buddha）在世的時候，本是親友，一起做梵志（brāhmaṇa，修行者），共同受持八齋戒（aṣṭāṅga-śīla，八條戒律）。各自祈求願望。你持戒圓滿，所以得作國王；我持戒不全，所以生在龍中。我現在還想奉行齋法，求捨棄這個龍身。希望你告訴國王，為我求取八關齋文（aṣṭāṅga-śīla sūtra，關於八關齋戒的經文），送來給我。如果違揹我的意願，我就要翻覆你的國家，用作大海。』 園丁於是接受了果盤，獻給國王，並轉達了龍王所囑託的話。國王聽了這些話，非常不高興。因為在那個時候，甚至沒有佛法的名號，更何況能得到八關齋文呢？如果不答應龍王的要求，恐怕會遭受危害。想到這裡，覺得這件事沒有辦法解決。 這時，國王有一位大臣，最受國王的敬重。國王就告訴他說：『龍王向我索要八關齋文，希望你能得到。』 大臣回答說：『現在世上沒有佛法，怎麼能得到呢？』 國王又告訴他說：『你如果得不到，我必定殺了你。』 大臣聽了這些話，就退回到家中，臉色非常難看，非常愁惱。這時，大臣有一位父親，年紀很大，每次從外面回來，看到兒子的臉色改變，非常奇怪。
【English Translation】 English version: The king further inquired, 'Did you eat the fruit immediately after obtaining it?' Upon tasting it, he found it exceedingly fragrant and delicious. He then asked his queen, 'Where did you obtain this fruit?' The queen promptly and truthfully replied, 'I received this fruit from the eunuch.' This inquiry was traced back to the gardener. The king summoned the gardener and said, 'Why was this exquisite fruit from my garden not sent to me but given to others?' The gardener then recounted the entire sequence of events. The king, disregarding the gardener's explanation, instructed him, 'From now on, you must regularly send me this fruit. Failure to do so will result in your death.' The gardener returned to his garden, weeping uncontrollably, unable to restrain his emotions. For this fruit had no seed, how could it be obtained? At that moment, the Nāga-rāja (dragon king), hearing the sound of weeping, transformed himself into human form and approached the gardener, asking, 'Why are you weeping so bitterly?' The gardener explained the reason in detail. Upon hearing this, the dragon king returned to the water, retrieved exquisite fruits, placed them on a golden platter, and presented them to the gardener. He further instructed, 'Take these fruits and offer them to the king, conveying my message: The king and I, in the past when the Buddha (enlightened one) was alive, were close friends, both practicing as brāhmaṇas (ascetics) and observing the aṣṭāṅga-śīla (eight precepts) together. Each of us sought our respective wishes. You, having perfectly observed the precepts, became a king; I, having not fully observed them, was born as a dragon. Now, I wish to practice the precepts again, seeking to relinquish this dragon body. I request you to ask the king to obtain the aṣṭāṅga-śīla sūtra (scripture on the eight precepts) for me and send it to me. If you refuse, I will overturn your kingdom and turn it into a great ocean.' The gardener then accepted the platter of fruits, presented it to the king, and conveyed the dragon king's message. Upon hearing this, the king was greatly displeased. For at that time, there was not even the name of the Buddha's teachings, let alone the possibility of obtaining the aṣṭāṅga-śīla sūtra. If he did not comply with the dragon king's request, he feared facing harm. Considering this, he felt there was no way to resolve the matter. At that time, the king had a minister whom he deeply respected. The king told him, 'The dragon king is demanding the aṣṭāṅga-śīla sūtra from me, and I hope you can obtain it.' The minister replied, 'In this age, there are no Buddhist teachings, how can it be obtained?' The king further told him, 'If you cannot obtain it, I will surely kill you.' Upon hearing this, the minister retreated to his home, his face unusually pale and filled with sorrow. At that time, the minister had an elderly father who, upon returning from outside, noticed the change in his son's complexion and found it very strange.
。尋則問言。即向父說委曲諸理。父答子言。吾家堂柱。我見有光。汝為就伐試取。破看之得經二卷。一是十二因緣。二是八關齋文。大臣得已甚用歡喜。著金槃上奉獻與王。王得之喜不能自勝。送與龍王。龍王得已甚用歡喜。赍持珍寶贈遺與王。各還所止。共五百龍子。勤加奉修八關齋法。其後命終生忉利天。來供養我。是彼光耳。佛告阿難。欲知彼時五百龍子奉修齋法者。今五百天子是。佛說是緣時。有得四沙門果者。有發無上菩提心者。聞佛所說。歡喜奉行。
頌曰。
虧功九仞罷崇山 頓駕千里倦長路 改涂悔善因芳音 易情染惡良妖嫗 五福精修既不成 八關守戒誰能護 攸攸極夜爾何期 森森愛流安可度
富貴部第十(此有二緣)述意緣引證緣
述意緣第一
夫行善感樂。如影隨形。作惡招苦。猶聲發響。故富同珠玉。貴若蕭曹。錦繡為衣。金銀作屋。云起龍吹之前。風生鳳管之上。趨鏘廣殿。容與長廊。伸珠履于丹墀。珥金蟬于青鎖食則珍羞滿席。海陸盈前。鼎味星羅。芬馨云布。坐則高堂雅室。玉砌珠簾。絲竹絃管。悽清飄飏。臥則蘭燈炳曜。繡晃垂陰。錦被既敷。羺氈且拂。行則駟馬電飛。輦輿雷動。千乘萬騎。隱隱闐闐。略述福因。善報如是。由昔
【現代漢語翻譯】 現代漢語譯本：尋則問言，即向父親述說事情的詳細經過。父親回答兒子說：『我家堂屋的柱子，我看見有光芒。你可去砍伐取來試試。』破開柱子后，得到經書兩卷，一是《十二因緣》，二是《八關齋文》。大臣得到后非常歡喜，用金盤盛著奉獻給國王。國王得到后歡喜得無法自勝，又送給龍王。龍王得到后也非常歡喜，攜帶珍寶贈送給國王，各自回到原來的地方。共有五百龍子，勤奮地奉行修持八關齋法，其後命終後生到忉利天（Trayastrimsa，欲界六天之一），來供養我，那就是那道光芒啊！』佛告訴阿難（Ananda，佛陀十大弟子之一）：『想要知道那時奉修齋法的五百龍子嗎？就是現在的五百天子。』佛陀宣說這個因緣時，有的證得四沙門果（Sramana-phala，聲聞四果），有的發起無上菩提心。聽聞佛陀所說，歡喜地奉行。
頌曰： 功虧一簣，好比停止堆積高山；半途而廢，猶如千里跋涉後感到疲倦。 改變方向，後悔行善，是因為被美妙的聲音迷惑；改變心意，沾染邪惡，是由於被妖艷的婦人引誘。 精心修持五福卻未能成就，嚴守八關齋戒又有誰能守護？ 漫漫長夜，你將期望什麼？重重愛慾之流，又怎能渡過？
富貴部第十（這裡有兩個因緣）：敘述意義的因緣，引證的因緣。
敘述意義的因緣第一
行善感受快樂，就像影子跟隨形體；作惡招致痛苦，猶如聲音發出迴響。所以富貴如同珠玉，顯貴好比蕭何、曹參（均為漢朝名臣）。用錦繡做衣服，用金銀做房屋。雲彩在龍的呼吸前涌起，樂聲在鳳凰管樂之上飄揚。腳步匆匆地走過寬廣的殿堂，悠閒自在地漫步于長長的走廊。在紅色的臺階上展示華麗的鞋子，在青色的門鎖上裝飾著金蟬。吃的是滿桌的珍貴佳餚，海陸出產的食物堆滿眼前，各種美味如同星星般羅列，芬芳的香氣像雲彩般散佈。坐的是高堂雅室，用玉石砌成臺階，用珍珠裝飾門簾，絲竹絃樂，聲音悽清飄揚。睡的是明亮的蘭燈照耀，繡花的帷幔垂下陰影，鋪著華麗的錦被，還鋪著柔軟的羊毛毯。出行時，駟馬拉的車像閃電般飛馳，車輦像雷鳴般震動，成千上萬的車輛，隱隱約約，擁擠不堪。簡略地敘述福德的因緣，善報就是這樣。這是由於過去
【English Translation】 English version: Then he asked and told his father all the details of the matter. His father replied to his son, 'I saw a light on the pillar of our hall. You can try to cut it down and take it.' After breaking open the pillar, he obtained two volumes of scriptures, one is 'The Twelve Links of Dependent Origination' (Dvadasanga-pratityasamutpada), and the other is 'The Eight Precepts of Abstinence' (Astanga-uposatha). The minister was very happy to obtain them, and offered them to the king on a golden tray. The king was overjoyed to receive them, and sent them to the Dragon King (Naga-raja). The Dragon King was also very happy to receive them, and brought treasures as gifts to the king, and each returned to their original places. There were a total of five hundred dragon sons (Naga-putra), who diligently practiced and cultivated the Eight Precepts of Abstinence. After their lives ended, they were reborn in the Trayastrimsa Heaven (忉利天, one of the six heavens of the desire realm), and came to make offerings to me, that was the light!' The Buddha (Buddha) told Ananda (阿難, one of the ten great disciples of the Buddha), 'Do you want to know the five hundred dragon sons who practiced the precepts of abstinence at that time? They are the five hundred devas (天子, heavenly beings) now.' When the Buddha spoke of this cause and condition, some attained the four fruits of Sramana (沙門果, Sramana-phala), and some aroused the unsurpassed Bodhicitta (菩提心, mind of enlightenment). Hearing what the Buddha said, they joyfully practiced it.
Verse: Failing to complete the work for lack of one basketful is like stopping building a high mountain; giving up halfway is like being tired after traveling a thousand miles. Changing direction and regretting doing good is because of being deceived by beautiful sounds; changing one's mind and being infected with evil is due to being seduced by enchanting women. Diligently cultivating the five blessings but failing to achieve them, who can protect the observance of the Eight Precepts? In the long dark night, what will you expect? How can you cross the heavy stream of love and desire?
Chapter Ten on Wealth and Nobility (this has two causes): the cause of stating the meaning, and the cause of citing evidence.
The First Cause of Stating the Meaning
Practicing good brings happiness, like a shadow following a form; doing evil brings suffering, like a sound producing an echo. Therefore, wealth is like pearls and jade, and nobility is like Xiao He and Cao Can (蕭何、曹參, both famous ministers of the Han Dynasty). Using brocade as clothing, and using gold and silver as houses. Clouds rise before the dragon's breath, and music floats above the phoenix flutes. Walking hurriedly through the wide halls, leisurely strolling through the long corridors. Displaying gorgeous shoes on the red steps, and adorning golden cicadas on the blue locks. Eating is a table full of precious delicacies, with seafood and land produce piled up in front, various delicacies are arranged like stars, and fragrant aromas spread like clouds. Sitting in high halls and elegant rooms, with jade steps and pearl curtains, silk and bamboo string music, the sound is clear and floating. Sleeping is with bright orchid lamps shining, and embroidered curtains casting shadows, covered with gorgeous brocade quilts, and also covered with soft wool blankets. When traveling, the four-horse carriage flies like lightning, and the chariot rumbles like thunder, with thousands of vehicles, faintly visible, crowded and bustling. Briefly describing the causes of blessings, the good rewards are like this. This is due to the past
行檀。受斯勝利也。
引證緣第二
如賢愚經云。昔佛在世時。舍衛國有一長者。豪貴巨富生一男兒。面貌端正世所希有。父母歡喜。因為立字名檀彌離。年漸長大其父命終。波斯匿王。即以父爵而以封之。受王封已。其家舍宅變成七寶。諸庫藏中。悉皆盈滿種種寶物。時王太子字毗琉璃。遇得熱病。諸醫處藥。啟王云。須牛頭栴檀用涂其身。當得除愈。王即募覓。若有得者。一兩之直賞金千兩。無持來者。有人白王。檀彌離家舍內大有。時王聞已。躬自往求。到檀彌離長者門前。見其外門純是白銀。即遣門人入通訊息。時守門人入白長者。波斯匿王今在門外。長者聞已即出奉迎。請王入門。內見有一女。面首端正世間無比。坐白銀床。紡白銀縷。小女十人侍從左右。時王問言。是卿婦耶。長者答言。是守門婢。其小女者。通白訊息。次入中門。純紺琉璃。門內有女坐琉璃床。面首端正倍勝於前。左右侍從倍復前數。次入內門。純以黃金。門內一女面首端正。復倍勝前。坐黃金床紡黃金縷。左右侍從復倍上數。王復問言。是卿婦耶。長者答言。是守門婢。入到舍內。見琉璃地。屋間克鏤種種百獸。風吹動之形現地上。王見謂水怖不敢前。語長者言。余更無地。殿前作海。彌離白王。是琉璃地非是水也。即
【現代漢語翻譯】 現代漢語譯本： 行檀（給予）：接受這種殊勝的果報。
引證緣第二
如《賢愚經》所說：過去佛陀在世時，舍衛國有一位長者，豪門顯貴，家財萬貫，生了一個兒子，相貌端正，世間罕見。父母非常高興，給他取名為檀彌離（檀：佈施，彌離：分離）。年齡漸長，他的父親去世了。波斯匿王（Kosala 國王）便將他父親的爵位封給了他。檀彌離接受封賞后，他家的房舍變成了七寶所成，所有的庫藏中，都充滿了各種各樣的寶物。當時國王的太子，名叫毗琉璃（Virudhaka），得了熱病。各位醫生開了藥方，稟告國王說：『需要牛頭栴檀（Sandalwood）塗抹他的身體，才能痊癒。』國王便張榜招募，如果有人能找到，一兩的牛頭栴檀賞金千兩。但沒有人拿來。有人告訴國王，檀彌離家中有很多。當時國王聽了，親自前往求取。到了檀彌離長者的門前，看到他的外門全是白銀所造。便派門人進去通報訊息。當時守門人進去稟告長者：『波斯匿王現在在門外。』長者聽了，立刻出去迎接，請國王進門。進入后，看到一個女子，容貌端正，世間無雙，坐在白銀床上，紡織白銀絲線。有十個小女侍奉在左右。當時國王問道：『這是你的妻子嗎？』長者回答說：『這是守門的婢女。』那些小女孩，是負責通報訊息的。接著進入中門，全是深藍色的琉璃所造。門內有一個女子坐在琉璃床上，容貌端正，比之前的女子更加美麗。左右侍奉的人數也比之前多了一倍。再次進入內門，全是黃金所造。門內有一個女子，容貌端正，又比之前的女子更加美麗，坐在黃金床上紡織黃金絲線。左右侍奉的人數又比之前多了一倍。國王又問道：『這是你的妻子嗎？』長者回答說：『這是守門的婢女。』進入到房舍內，看到琉璃地面，屋頂上雕刻著各種各樣的百獸。風吹動時，它們的形狀顯現在地上。國王看到后，以為是水，害怕得不敢向前。對長者說：『難道沒有其他地方了嗎？殿前怎麼是海？』檀彌離告訴國王：『這是琉璃地面，不是水啊。』
【English Translation】 English version: Giving alms: Receiving such excellent and victorious rewards.
Section 2: Citing Causes and Conditions
As stated in the Sutra of the Wise and Foolish: In the past, when the Buddha was in the world, there was a wealthy elder in Shravasti (a major city in ancient India), a noble and rich man, who had a son. His appearance was dignified and unparalleled in the world. His parents were very happy and named him Dhanamitra (Dana: giving, Mitra: separation). As he grew older, his father passed away. King Prasenajit (King of Kosala) then bestowed his father's title upon him. After Dhanamitra received the title, his house transformed into one made of seven treasures, and all his storehouses were filled with various treasures. At that time, the king's son, named Virudhaka, contracted a fever. The doctors prescribed medicine and reported to the king: 'He needs sandalwood from the head of an ox to apply to his body in order to recover.' The king then issued a proclamation, offering a reward of a thousand pieces of gold for every ounce of sandalwood obtained. However, no one brought any. Someone told the king that Dhanamitra's house had a lot of it. When the king heard this, he went to ask for it himself. When he arrived at the gate of Elder Dhanamitra's house, he saw that his outer gate was made entirely of silver. He sent a servant to announce his arrival. The gatekeeper went in and reported to the elder: 'King Prasenajit is now outside the gate.' When the elder heard this, he immediately went out to greet him and invited the king inside. After entering, he saw a woman with a dignified appearance, unparalleled in the world, sitting on a silver bed, spinning silver thread. Ten young girls were attending to her on the left and right. At that time, the king asked: 'Is this your wife?' The elder replied: 'This is the gatekeeper's maidservant.' Those young girls were responsible for delivering messages. Then they entered the middle gate, which was made entirely of deep blue lapis lazuli. Inside the gate, there was a woman sitting on a lapis lazuli bed, with a dignified appearance, even more beautiful than the previous woman. The number of attendants on the left and right was also doubled compared to before. Again, they entered the inner gate, which was made entirely of gold. Inside the gate, there was a woman with a dignified appearance, even more beautiful than the previous woman, sitting on a golden bed, spinning golden thread. The number of attendants on the left and right was also doubled compared to the previous one. The king asked again: 'Is this your wife?' The elder replied: 'This is the gatekeeper's maidservant.' Upon entering the house, he saw a lapis lazuli floor, and various kinds of beasts were carved on the roof. When the wind blew, their shapes appeared on the ground. When the king saw this, he thought it was water and was afraid to move forward. He said to the elder: 'Is there no other place? Why is there a sea in front of the palace?' Dhanamitra told the king: 'This is a lapis lazuli floor, not water.'
脫手上七寶環玔。擲著于地。礙壁乃住。王知地已即共入內。升七寶殿。婦在殿上坐琉璃床。更有寶床請王令坐。時婦見王眼中淚出。王問之言。何故不喜眼中淚出。婦答大喜。但於今者。聞王身上煙氣。是以淚出。王即問言。家不然火耶。答言。不也。王復問言。用何作食。婦答王曰。須食之時。百味自至。王復問言。不須明耶。婦答王言。用摩尼珠而以照之。遍室大明。時檀彌離跪白王曰。大王何故勞屈尊神到此。波斯匿王具以事答。長者聞已。即將王入遍示諸藏。七寶盈滿。牛頭香積不可稱計。王須任取。王取二兩。遣人先送。王敬語之。今有佛出卿聞不耶。彌離答言。云何名佛。王即為說。彌離歡喜即往佛所。佛為說法得須陀洹果。尋即出家得阿羅漢。三明六通具八解脫。阿難見已而白佛言。此檀彌離宿殖何業。生於人中受天福報。又值世尊出家得道。佛告阿難。乃往過去九十一劫。有佛出世號毗婆尸。入涅槃後於像法中。有五比丘共立要契。在一林中精勤修道。語一比丘。此去城遠乞食勞苦。汝當爲福。一夏乞食供養我等。其一比丘。即便入城勸諸檀越。日為送食。四人身安。專精行道得阿羅漢。即語此人。緣汝之故我等安隱。所作已辦。汝愿何等。其人聞已歡喜發願。使我來世天上人中富貴自然值佛獲道
【現代漢語翻譯】 現代漢語譯本：國王脫下手上的七寶環，扔在地上，環碰到墻壁才停住。國王知道地方已經到了，就一起進入屋內，登上七寶殿。婦人坐在殿上的琉璃床上，又有寶床請國王坐下。這時婦人看見國王，眼中流出眼淚。國王問她說：『為什麼不高興，眼中反而流出眼淚？』婦人回答說：『我非常高興，只是現在聞到國王身上有煙火氣味，所以才流淚。』國王就問：『難道家裡燒火了嗎？』婦人回答說：『沒有。』國王又問：『用什麼做飯？』婦人回答說：『需要吃飯的時候，各種美味自然就來了。』國王又問：『不需要照明嗎？』婦人回答說：『用摩尼珠來照明，整個房間都非常明亮。』這時檀彌離（Dhanammili，人名）跪下對國王說：『大王為什麼勞駕尊神來到這裡？』波斯匿王（Pasenadi，國王名）把事情的經過都告訴了他。長者聽后，就帶領國王參觀各處庫藏，七寶堆積如山，牛頭旃檀香也數不清，國王需要什麼就隨便拿。國王取了二兩，派人先送回去。國王恭敬地對他說：『現在有佛出世，您聽說了嗎？』彌離回答說：『什麼叫做佛？』國王就為他解說。彌離聽了非常歡喜，就前往佛陀所在之處。佛陀為他說法，他證得了須陀洹果（Sotapanna，入流果）。隨即出家，證得了阿羅漢果（Arahat，無學果），具足三明六通八解脫。阿難（Ananda，佛陀的十大弟子之一）看見后，對佛陀說：『這檀彌離過去種了什麼善業，今生在人間享受天上的福報，又能遇到世尊出家得道？』佛陀告訴阿難：『在過去九十一劫之前，有佛出世，名為毗婆尸佛（Vipassi Buddha）。毗婆尸佛入涅槃后，在像法時期，有五位比丘共同立下誓約，在一片樹林中精勤修道。他們對一位比丘說：『這裡離城很遠，乞食非常辛苦，你應該為我們積福，一個夏天都乞食供養我們。』那位比丘就進入城中，勸說各位施主，每天為他們送食物。四個人身心安穩，專心修行，證得了阿羅漢果。他們就對這個人說：『因為你的緣故，我們才能安穩修行，該做的事情已經做完了，你希望得到什麼？』那個人聽了非常歡喜，發願說：『使我來世在天上人間，富貴自然，又能遇到佛陀，獲得解脫。』
【English Translation】 English version: The king took off the seven-jeweled bracelet from his hand and threw it on the ground. The bracelet stopped when it hit the wall. Knowing that they had arrived, the king entered the house together and ascended to the seven-jeweled hall. The woman was sitting on a crystal bed in the hall, and another jeweled bed was offered for the king to sit on. At this moment, the woman saw the king and tears welled up in her eyes. The king asked her, 'Why are you not happy, but instead shedding tears?' The woman replied, 'I am very happy, but just now I smelled the scent of smoke on your body, which is why I am crying.' The king then asked, 'Is there a fire burning at home?' The woman replied, 'No.' The king further asked, 'What do you use to cook?' The woman replied, 'When it is time to eat, all kinds of delicacies come naturally.' The king asked again, 'Is there no need for lighting?' The woman replied, 'We use Mani jewels to illuminate, and the entire room is very bright.' At this moment, Dhanammili (a person's name) knelt down and said to the king, 'Why has Your Majesty troubled your divine self to come here?' King Pasenadi (a king's name) told him the whole story. After hearing this, the elder led the king to inspect the various treasuries, which were filled with seven treasures and countless sandalwood incense. The king could take whatever he needed. The king took two ounces and sent someone to deliver them first. The king respectfully said to him, 'Now that a Buddha has appeared in the world, have you heard of it?' Mili replied, 'What is called a Buddha?' The king then explained it to him. Mili was very happy and went to where the Buddha was. The Buddha preached to him, and he attained the Sotapanna fruit (stream-enterer). He then renounced the world and attained the Arahat fruit (one who is worthy), possessing the three insights, six supernatural powers, and eight liberations. Ananda (one of the Buddha's ten great disciples), upon seeing this, said to the Buddha, 'What good deeds did this Dhanammili plant in the past that he is now enjoying heavenly blessings in the human world and can also encounter the World Honored One and attain enlightenment?' The Buddha told Ananda, 'In the past, ninety-one kalpas ago, a Buddha appeared in the world named Vipassi Buddha. After Vipassi Buddha entered Nirvana, during the Dharma-resemblance period, five monks made a vow together to diligently cultivate the Way in a forest. They said to one monk, 'This place is far from the city, and it is very difficult to beg for food. You should accumulate merit for us by begging for food and supporting us for a summer.' That monk then entered the city and persuaded the various donors to send food to them every day. The four monks were at peace and focused on their practice, attaining the Arahat fruit. They then said to this person, 'Because of you, we were able to cultivate in peace, and what needed to be done has been done. What do you wish for?' That person was very happy upon hearing this and made a vow, saying, 'May I be naturally wealthy and noble in the heavens and in the human world in future lives, and may I also encounter the Buddha and attain liberation.'
。緣是功德。從是以來九十一劫不墮惡道。天上人中常處豪貴。所須自然。今值我故出家得道。又賢愚經云。昔佛在世時。舍衛國中有一長者。其家巨富。財寶無量不可稱計。生一男兒。身體金色端正少雙。父母見已歡喜無量。因為立字名曰金天。其生之日。家中自然出一井水。縱廣八尺深亦八尺。汲用能稱人意。須衣出衣。須食出食。金銀珍寶一切所須。作愿取之如意即得。兒年長大才藝博通。其父念言。我兒端正容貌絕倫。要覓名女金容妙體類我兒者。當往求之。時阇婆國有大長者。而生一女。字金光明。端正非凡。身體金色晃煜照人。初生之日。亦有自然八尺井水。其井亦能出種種寶。衣服飲食一切所須。稱適人情。其父母自念言。我女端正人中英妙。要得賢士金色光暉類我女者。乃共為婚。其女名稱遠徹。金天遂娶為婦。后時金天。請佛及僧飯食供養。飯食訖已。佛為說法。金天夫婦及其父母。悉皆獲得須陀洹果。金天夫婦。俱白父母求索出家。父母即聽。既出家已。夫婦並得阿羅漢果。一切功德皆悉具足。阿難見已而白佛言。金天夫婦宿殖何福。生豪族家身體金色。復有自然八尺井水。出種種物。佛告阿難。乃往過去九十一劫。毗婆尸佛入涅槃后。有諸比丘。遊行教化到一村中。村人見僧競共供養。時有夫
婦。二人貧窮家無升斗。其夫見他供養眾僧。向婦啼哭懊惱。淚墮婦臂上。婦即問夫。何故啼哭。夫答婦言。我父在日。積財滿藏富溢難量。至我身上貧窮困極。本日雖有而不佈施。今日值僧貧無可施前身不施今致此貧。今又不施未來轉劇。吾思惟此。是以懊惱。婦語夫言。雖有空意無錢可施。知當如何。婦又語夫。試至故舍。遍推覓之。儻或得之。夫遂往覓得一金錢。持至婦所。其婦爾時。有一明鏡。復得一瓶。盛滿凈水。安錢瓶中。以鏡著上。夫婦同心持佈施僧。發願而去。緣是功德。從是以來。九十一劫不墮惡道。天上人中恒為夫婦。身體金色受福快樂。今值我故出家得道。
又出曜經云。昔佛在世時。迦毗羅衛國中。有目連同產弟。大富饒財七寶具足。庫藏盈溢。奴婢僕從不可稱計。時目揵連。數往弟家而告弟曰。聞卿慳嫉不好佈施。佛常說施獲報無數。卿今施者得福無量。弟聞兄教開藏佈施。更立新藏欲受其報。未經旬日財寶竭盡。故藏悉空。新藏無報。其弟懊惱向兄說曰。前見兄敕。施獲大報不敢違教。諸來求乞。竭藏施盡。故藏悉空。新藏無報。將無為兄所疑誤耶。兄曰。止止。莫陳此語。勿使外道邪見之人聞此粗言。若使福德當有形者。虛空境界。所不能容。吾今權示汝微報。即以神力。手接
【現代漢語翻譯】 現代漢語譯本： 一位婦女和她的丈夫非常貧窮，家裡一升米都沒有。她的丈夫看見她供養眾僧，便向妻子啼哭懊惱，眼淚掉在妻子的手臂上。妻子就問丈夫：『你為什麼啼哭？』丈夫回答妻子說：『我父親在世的時候，積攢的財富堆滿了倉庫，多得難以估量。到了我這裡，卻貧窮困苦到了極點。今天即使有東西也不去佈施。因為前世不佈施，今生才導致如此貧窮。現在又不佈施，未來會更加困苦。我思量到這些，所以懊惱。』妻子對丈夫說：『雖然有佈施的心意，卻沒有錢可以佈施，知道該怎麼辦呢？』妻子又對丈夫說：『可以試著到以前的舊房子里，到處尋找一下，或許能找到一些。』丈夫於是前往尋找，找到了一枚金錢，拿著到了妻子那裡。那時，他的妻子有一面明鏡，又有一個瓶子，盛滿了乾淨的水。她把錢放在瓶子里，用鏡子蓋在上面。夫婦同心，拿著去佈施給僧人，併發愿而去。因為這個功德，從那以後，九十一劫都沒有墮入惡道，在天上和人間總是做夫妻，身體呈現金色，享受福報快樂。今生遇到我（佛陀）的緣故，出家得道。
《出曜經》中又記載：過去佛陀在世的時候，在迦毗羅衛國（Kapilavastu，古印度釋迦族所居住的城）中，有目連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）的同胞弟弟，非常富有，擁有充足的七寶，倉庫堆滿了財物，奴婢僕從多得數不清。當時，目犍連多次到弟弟家，告訴弟弟說：『聽說你慳吝嫉妒，不喜歡佈施。佛陀常說佈施會獲得無數的福報。你現在佈施，就能得到無量的福報。』弟弟聽了哥哥的教導，打開倉庫佈施，又建造新的倉庫想要接受福報。沒過幾天，財寶就全部用盡，舊倉庫空空如也，新倉庫也沒有得到任何回報。他的弟弟懊惱地對哥哥說：『之前聽了哥哥的吩咐，說佈施能獲得大福報，不敢違背教導，對所有前來乞討的人，都把倉庫里的東西施捨完了，舊倉庫已經空了，新倉庫也沒有得到任何回報，難道是被哥哥您給誤導了嗎？』哥哥說：『住口！住口！不要說這樣的話，不要讓外道邪見的人聽到這些粗俗的話。如果福德有形狀的話，那麼即使是虛空的境界，也容納不下。我現在暫時給你展示一點微小的回報。』於是用神通力，用手接住……
【English Translation】 English version: A woman and her husband were very poor, without even a single 'sheng' (升, a unit of dry measure) of rice in their home. Her husband, seeing her making offerings to the monks, wept and grieved to his wife, tears falling on her arm. The wife then asked her husband, 'Why are you crying?' The husband replied to his wife, 'When my father was alive, he accumulated wealth that filled the storehouses, so abundant it was immeasurable. But now, in my life, I am extremely poor and destitute. Today, even if I have something, I do not give alms. Because I did not give alms in my past life, I am now so poor. If I do not give alms now, the future will be even more dire. I contemplate this, and that is why I am so distressed.' The wife said to her husband, 'Although I have the intention to give, I have no money to give. What should I do?' The wife then said to her husband, 'Try going to our old house and searching everywhere. Perhaps you might find something.' The husband then went to search and found a single gold coin, which he brought to his wife. At that time, his wife had a bright mirror and a bottle filled with clean water. She placed the coin in the bottle, covered it with the mirror. The husband and wife, with one heart, took it to give alms to the monks, and made a vow as they went. Because of this merit, from then on, for ninety-one kalpas (劫, an extremely long period of time), they did not fall into the evil realms. In the heavens and among humans, they were always husband and wife, their bodies golden, enjoying blessings and happiness. Now, because of encountering me (the Buddha), they have left home and attained the Way.
The 'Abhidharma-mahāvibhāṣā-śāstra' (出曜經) also records: In the past, when the Buddha was in the world, in the country of Kapilavastu (迦毗羅衛國, the city where the Shakya clan lived in ancient India), there was a brother of Maudgalyayana (目連, one of the Buddha's ten great disciples, known for his supernatural powers), who was very wealthy, possessing abundant seven treasures, storehouses filled with wealth, and countless slaves and servants. At that time, Maudgalyayana frequently went to his brother's house and told him, 'I have heard that you are stingy and jealous, and do not like to give alms. The Buddha often says that giving alms will bring countless blessings. If you give alms now, you will receive immeasurable blessings.' The brother, hearing his brother's teachings, opened his storehouses to give alms, and built new storehouses, wanting to receive the rewards. In less than ten days, all the treasures were used up, the old storehouses were empty, and the new storehouses received no rewards. His brother, distressed, said to his brother, 'Before, I listened to your instructions, saying that giving alms would bring great blessings, and I dared not disobey your teachings. To all those who came begging, I gave away everything in the storehouses, the old storehouses are already empty, and the new storehouses have not received any rewards. Could it be that I have been misled by you?' The brother said, 'Stop! Stop! Do not say such words, do not let those with heretical views hear these coarse words. If merit had a shape, then even the realm of emptiness could not contain it. I will now temporarily show you a small reward.' Then, with his supernatural power, he caught with his hand...
其弟至第六天。見有宮殿。七寶合成。香風浴池。庫藏盈溢。不可稱計。玉女營從。數千萬眾。純女無男。即問兄曰。是何宮殿巍巍乃爾。目連告弟。汝自往問。弟即自往問天女曰。是何宮殿七寶合成。巍巍堂堂懸處虛空。誰有福德于中受報。天女報曰。閻浮提內。迦毗羅國中。釋迦文佛神足弟子。名曰目連。彼有賢弟。大富長者。由好佈施後生此處。而與我等作其夫主。弟聞歡喜善心生焉。還至兄所。具白其情。目連告曰。夫人佈施為有報耶。為無報耶。弟懷慚愧向兄懺悔。后至家中轉更修福。命終之後即生天上。受斯福報。又樹提伽經云。佛在世時。有一大富長者。名為樹提伽。倉庫盈溢金銀具足。奴婢成行。無所可欲有一白疊手巾。掛著池邊。為天風起吹王殿前。王即大會群臣共坐參論。羅列卜問。怪其所以。諸臣皆言。國將是興天賜白疊。樹提默然。王語樹提。諸臣皆慶卿何無言。樹提答王。不敢欺王。是臣家拭體白疊。掛著池邊。為天風起吹王殿前。故默不言卻後數日。有一九色金花。大如車輪墮王殿前。王復會臣。問答如前樹提答王言。臣不敢欺王。是臣之家後園之中。萎落之華。為天風起吹王殿前。故默無言。王語樹提。卿家能爾。卿須還歸任作排程。吾領二十萬眾。往到卿家看去。樹提答言。愿王相
【現代漢語翻譯】 現代漢語譯本 他的弟弟到了第六天，看見有宮殿，由七寶合成，有香風吹拂的浴池，庫藏充盈，不可計數，有無數玉女侍奉，只有女子沒有男子。他便問他的哥哥說：『這是什麼宮殿如此巍峨？』 目連（Maudgalyayana，釋迦牟尼佛十大弟子之一，以神通第一著稱）告訴他的弟弟說：『你自己去問。』 弟弟就自己去問天女說：『這是什麼宮殿由七寶合成，如此巍峨堂皇地懸在虛空之中？是誰有這樣的福德可以在其中享受果報？』 天女回答說：『在閻浮提（Jambudvipa，我們所居住的這個世界）內的迦毗羅國（Kapilavastu，釋迦牟尼佛的故鄉）中，釋迦文佛（Sakyamuni Buddha）的神足弟子，名叫目連。他有一個賢善的弟弟，是大富長者，因為喜好佈施，死後出生在這裡，並且將與我們一起作為這裡的夫主。』 弟弟聽了歡喜，善心生起，回到哥哥那裡，詳細地告訴了他這些情況。 目連告訴他說：『那麼佈施是有果報的嗎？還是沒有果報的呢？』 弟弟感到慚愧，向哥哥懺悔，之後回到家中更加努力地修福。死後就生到天上，享受這樣的福報。 又《樹提伽經》中說，佛陀在世的時候，有一位大富長者，名叫樹提伽（Sudatta，又稱給孤獨長者，Anathapindika），倉庫充盈，金銀充足，奴婢成行，沒有什麼想要的。他有一條白色的手巾，掛在池邊，被風吹到了國王的殿前。國王就召集大臣一起商議，占卜詢問，奇怪這是什麼原因。大臣們都說：『國家將要興盛，這是上天賜予的白疊。』 樹提伽沉默不語。國王問樹提伽說：『大臣們都在慶賀，你為什麼不說話？』 樹提伽回答國王說：『不敢欺騙大王，這是臣家擦拭身體的白疊，掛在池邊，被風吹到了王殿前，所以沉默不語。』 過了幾天，有一朵九色金花，大如車輪，掉落在王殿前。國王再次召集大臣，問答如前。樹提伽回答國王說：『臣不敢欺騙大王，這是臣家後園之中，凋謝的花朵，被風吹到了王殿前，所以沉默不語。』 國王對樹提伽說：『你家能做到這樣，你須要回去管理排程，我帶領二十萬士兵，到你家去看看。』 樹提伽回答說：『希望大王能夠相信我。』
【English Translation】 English version His younger brother arrived on the sixth day and saw a palace made of seven treasures, with fragrant breezes and bathing ponds. The storehouses were overflowing and countless, with tens of millions of jade maidens attending, all female and no male. He immediately asked his brother, 'What palace is this, so magnificent?' Maudgalyayana (one of the ten great disciples of Sakyamuni Buddha, known for his foremost supernatural powers) told his brother, 'Go and ask yourself.' The younger brother then went and asked the heavenly maidens, 'What palace is this, made of seven treasures, so majestic and grand, suspended in the void? Who has the merit to receive rewards within it?' The heavenly maidens replied, 'Within Jambudvipa (the world we live in), in the country of Kapilavastu (the birthplace of Sakyamuni Buddha), there is a disciple of Sakyamuni Buddha with divine feet, named Maudgalyayana. He has a virtuous younger brother, a wealthy elder, who, due to his fondness for giving alms, was born here and will be our husband and master.' The younger brother heard this and rejoiced, his heart filled with goodness. He returned to his brother and told him everything in detail. Maudgalyayana said, 'So, is giving alms rewarded or not?' The younger brother felt ashamed and repented to his brother. Afterwards, he returned home and cultivated blessings even more diligently. After his death, he was born in the heavens and enjoyed these blessings. Furthermore, the Sutra of Sudatta says that when the Buddha was in the world, there was a wealthy elder named Sudatta (also known as Anathapindika), whose storehouses were overflowing, with gold and silver in abundance, and rows of servants, lacking nothing he desired. He had a white cotton towel hanging by the pond, which was blown by the wind to the front of the king's palace. The king then gathered his ministers to discuss and consult, divining and wondering what the reason was. The ministers all said, 'The country is about to prosper; this is a gift of white cotton from heaven.' Sudatta remained silent. The king asked Sudatta, 'The ministers are all celebrating; why do you not speak?' Sudatta replied to the king, 'I dare not deceive the king. This is my family's white towel for wiping the body, hanging by the pond, which was blown by the wind to the front of the royal palace, so I remained silent.' After a few days, a nine-colored golden flower, as large as a wheel, fell in front of the royal palace. The king again gathered his ministers, and the questioning and answering were as before. Sudatta replied to the king, 'I dare not deceive the king. This is a withered flower from my family's back garden, which was blown by the wind to the front of the royal palace, so I remained silent.' The king said to Sudatta, 'If your family can do such things, you must return home to manage and arrange things. I will lead two hundred thousand soldiers to your house to see.' Sudatta replied, 'I hope the king will trust me.'
隨不須預去。是臣之家自然牀蓆不須人鋪。自然飲食不須人作。自然擎來不須呼喚。自然擎去不須返顧。王即將領二十萬眾。到樹提伽南門而入。有一童子端正可愛。王語樹提。是卿兒不。答言。是臣守閣之奴。小復前行至合門內。有一童女顏色端正。皮色瑤悅甚復可愛。王語樹提。是卿女耶婦耶。答言。是臣守閣之婢。小復前行至其堂前。白銀為壁。水精為地。王見為水疑不得前。樹提導前。將王上堂。坐金床踞玉機。樹提伽婦。坐百二十重金銀闈帳里。披帳而出為王設拜。眼中淚出。王語樹提。卿婦拜我。何故淚出。臣不敢欺王。聞王煙氣眼中淚出。王語庶民然脂諸侯然蜜。天子然漆。漆亦無煙。何得淚出。樹提答王。臣家有一明月神珠。掛著堂殿晝夜無異。不須火光。樹提堂前。有一十二重高樓。將王上看四面觀視恍忽經月。大臣白王。國計事大。王可還歸。王謂須臾小復可忍。復遊園池不覺經月。問答同前。樹提出七寶施兼綾羅繒彩。二十萬眾。人馬俱重。一時還國。王語群臣。其樹提伽是我之民。女婦宅舍過殊於我。我欲伐之。可取以不。諸臣皆言可取。王將四十萬眾。椎鐘鳴鼓圍樹提宅。數百餘重。樹提伽宅。南門中有一力士。手捉金杖一擬。四十萬眾人馬俱倒。手腳撩戾。腰臗娿婆。狀似醉容。頭腦叵
我不復得起。於是樹提乘雲母之車。來問諸人。來時何害臥地不起。大王遣來欲伐長者。力士手捉金杖一擬。四十萬眾人馬俱倒不復得起。樹提問言。欲得起不。諸人皆言。欲得起。樹提一放神力。令四十萬眾人馬俱起一時還國。王即便喚。樹提伽同車而載。往詣佛所。白世尊。樹提先身作何功德得是果報。佛言。善聽。先有五百同緣。在於山阻。道逢一病道人。賜其庵室米糧燈燭。爾時廣乞多愿。天自供養從空來下。變身十八。放大光明蕩照天下。又愿作佛。破散鐵圍。鑊湯生華。地獄出栴檀。餓鬼作沙門。羅剎坐誦經。五百商人。赍其重寶。由供病僧。僧廣乞天供。今得斯報。於時施者樹提伽是。病僧者我身是也。五百商人者。皆得阿羅漢道。又百緣經云。佛在世時。舍衛城中有一長者。財寶無量不可稱計。其婦生一男兒。端正殊妙世所希有。當生之日天降大雨。父母歡喜。舉國聞知。相師占善。因為立字名耶奢蜜多。不飲乳餔。其牙齒間自然八功德水。用自充足。年漸長大。見佛出家得羅漢果。諸天世人所見敬仰。時諸比丘見是事已。請佛為說宿福因緣。爾時世尊告諸比丘。此賢劫中有佛出世。號曰迦葉。于彼法中有一長者。年極老耄。出家入道不能精勤。又復重病。良醫佔之。教當服蘇病乃可差。尋用醫教取
【現代漢語翻譯】 現代漢語譯本：我再也起不來了。於是樹提（Śreṣṭhi，長者）乘坐雲母車，來詢問眾人。來時發生了什麼事，為何臥倒在地起不來？大王派我來攻打長者。力士手持金杖一揮，四十萬眾人和馬匹都倒地不起。樹提問道：『想起來嗎？』眾人都說：『想起來。』樹提一施展神力，令四十萬眾人和馬匹都起來，一時返回各自國家。國王立即召見樹提伽（Śreṣṭhika），與他同車前往佛陀處。稟告世尊：『樹提前世做了什麼功德，得到這樣的果報？』佛陀說：『仔細聽。過去有五百個有緣人，在山中遇到阻礙。在路上遇到一個生病的道人，賜給他庵室、米糧、燈燭。當時廣泛乞求，天神親自供養，從空中降下，變身十八種形象，放出大光明照耀天下。又發願成佛，破散鐵圍山，鑊湯中生出蓮花，地獄中出現栴檀香，餓鬼變成沙門，羅剎坐著誦經。五百個商人，帶著他們的重寶。因為供養生病的僧人，僧人廣泛乞求天神供養，如今得到這樣的果報。』當時佈施的人就是樹提伽，生病的僧人就是我的前身。五百個商人，都證得了阿羅漢道。還有《百緣經》中說，佛陀在世時，舍衛城（Śrāvastī）中有一位長者，財富無量，不可計數。他的妻子生了一個男孩，端正殊妙，世間罕見。出生之日，天降大雨，父母歡喜，舉國聞知。相士占卜后認為是吉兆，因此給他取名為耶奢蜜多（Yaśomitra）。他不喝母乳，牙齒間自然涌出八功德水，用來自己滿足。年齡漸長，見到佛陀出家，證得阿羅漢果。諸天世人所見都敬仰他。當時眾比丘見到此事後，請佛陀為他們講述他前世的福報因緣。當時世尊告訴眾比丘：『在這個賢劫（Bhadrakalpa）中，有佛出世，號為迦葉佛（Kāśyapa）。在他的教法中，有一位長者，年紀非常老邁，出家入道后不能精進，又得了重病。良醫診斷後，教他應當服用酥油，病才能好。於是按照醫生的教導，取了酥油。
【English Translation】 English version: I can no longer get up. Then Śreṣṭhi (長者, elder/wealthy man) rode in a mica chariot and came to ask the people. What happened when you came, why are you lying on the ground unable to get up? The Great King sent me to attack the elder. The strongman wielded a golden staff, and with one swing, 400,000 people and horses fell and could not get up. Śreṣṭhi asked, 'Do you want to get up?' Everyone said, 'We want to get up.' Śreṣṭhi released his divine power, causing 400,000 people and horses to rise up and return to their respective countries at once. The king immediately summoned Śreṣṭhika (Śreṣṭhika) and rode with him in the same chariot to the Buddha's place. He reported to the World Honored One, 'What merits did Śreṣṭhi accumulate in his previous life to receive such a reward?' The Buddha said, 'Listen carefully. In the past, there were five hundred people with shared karma who encountered obstacles in the mountains. On the road, they met a sick ascetic and gave him a hermitage, rice, and lamp oil. At that time, they made extensive requests, and the gods personally provided offerings, descending from the sky, transforming into eighteen forms, and emitting great light that illuminated the world. They also vowed to become Buddhas, break apart the Iron Mountain Range, cause lotuses to bloom in boiling cauldrons, sandalwood to emerge from hell, hungry ghosts to become śrāmaṇas, and rakshasas to sit and recite scriptures. Five hundred merchants, carrying their precious treasures, made offerings to the sick monk, and the monk extensively requested offerings from the gods, and now they have received such a reward.' The one who gave the offerings at that time was Śreṣṭhika, and the sick monk was my former self. The five hundred merchants all attained the path of Arhat. Furthermore, the Sutra of One Hundred Karmas states that when the Buddha was in the world, in the city of Śrāvastī (舍衛城), there was an elder whose wealth was immeasurable and uncountable. His wife gave birth to a son, who was handsome and extraordinary, rare in the world. On the day of his birth, the heavens rained down heavily, and his parents were delighted, and the whole country knew. A fortune teller divined that it was auspicious, so they named him Yaśomitra (耶奢蜜多). He did not drink milk, and naturally, eight kinds of meritorious water flowed from between his teeth, which he used to satisfy himself. As he grew older, he saw the Buddha, renounced the household life, and attained the fruit of Arhat. He was revered by gods and humans alike. At that time, the monks, having seen this, asked the Buddha to tell them the karmic causes of his past blessings. At that time, the World Honored One told the monks, 'In this Bhadrakalpa (賢劫), a Buddha appeared in the world, named Kāśyapa Buddha (迦葉佛). In his Dharma, there was an elder who was very old. After renouncing the household life and entering the path, he could not be diligent and became seriously ill. A good doctor diagnosed him and told him that he should take ghee, and then his illness would be cured. So, following the doctor's instructions, he took ghee.'
蘇服之。于其夜中藥發熱渴。馳走求水水器皆空。復趣泉河並皆枯渴。如是處處求水不得。深自悔責。于彼河岸脫衣系樹。舍之還來。至其明旦。以狀白師。師聞是語即答之言。汝遭此苦狀似餓鬼。汝今可即取我瓶中水至僧中行。即受教取瓶水。水盡涸竭。心懷憂怖。謂其命終必墮餓鬼。尋詣佛所具陳上事。而白世尊。幸為見示。佛告比丘。汝今當於眾僧之中行好凈水。可得脫此餓鬼之身。聞已歡喜。即便僧中常行凈水。經二萬歲即便命終。在所生處。其牙齒間。常有清凈八功德水。自然充足不飲乳哺。乃至今者。遭值於我出家得道。比丘聞已。歡喜奉行。
又阿育王經云。昔佛在世時。與諸比丘及與阿難。前後圍繞入王舍城而行乞食。至於巷中見二小兒。一名德勝。二名無勝。弄土而戲。擁土作城。舍宅倉儲以土為麨。著于倉中。此二小兒。見佛相好金色光明遍照城內。德勝歡喜。掬倉中土名為麨者。奉上世尊而發願言。使我將來蓋於天地。廣設供養。緣是善根發願功德。佛般涅槃一百年後。作轉輪王。王閻浮提住華氏城。正法治世。號阿恕伽王。分佛舍利。而作八萬四千寶塔。其王信心。常請眾僧宮中供養。時王宮中有一婢使。最貧下賤。見王作福自克責言。王先身時佈施如來一掬土故。今得富貴。今日重
【現代漢語翻譯】 現代漢語譯本： 蘇服之，在當晚因藥物作用而發熱口渴。他四處奔走尋找水，但所有的水器都是空的。他又去泉水和河流尋找，但也都乾涸了。像這樣到處找水都找不到，他深深地自責。在河岸邊，他脫下衣服繫在樹上，捨棄一切回來。到了第二天早上，他把情況告訴了他的師父。師父聽了后回答說：『你遭遇的困苦，看起來像餓鬼一樣。你現在可以立刻拿我的瓶子里的水，到僧眾中去佈施。』蘇服之接受教誨，取瓶中的水，但水立刻就乾涸了。他心中憂愁恐懼，認為自己死後一定會墮入餓鬼道。於是他去到佛陀那裡，詳細陳述了上述的事情，並稟告世尊，希望佛陀能夠指點迷津。佛陀告訴比丘：『你現在應當在眾僧之中佈施乾淨的水，就可以脫離餓鬼之身。』蘇服之聽了后非常歡喜，便在僧眾中經常佈施乾淨的水。經過兩萬年後，他命終了。在他所出生的地方，他的牙齒之間，常常有清凈的八功德水，自然充足，不需要飲用乳汁。直到現在，他遇到了我，出家得道。』比丘聽了后，歡喜地接受並奉行。
《阿育王經》中記載：過去佛陀在世時，與眾比丘和阿難一起，前後圍繞著進入王舍城乞食。在巷子里，他們看見兩個小孩，一個叫德勝（具有美德的勝利者），一個叫無勝（沒有勝利者），正在玩泥土。他們用泥土堆成城堡，房屋，倉庫，並把泥土當作炒麵，放在倉庫里。這兩個小孩看見佛陀相貌莊嚴，金色的光明照亮了整個城市。德勝非常歡喜，捧起倉庫里的泥土，稱之為炒麵，奉獻給世尊，併發愿說：『使我將來能夠覆蓋天地，廣設供養。』因為這個善根和發願的功德，佛陀涅槃一百年後，他成爲了轉輪王，統治閻浮提（Jambudvipa，指我們所居住的這個世界），居住在華氏城（Pataliputra，古印度城市名），以正法治理國家，號為阿恕伽王（Ashoka，即阿育王）。他分發佛陀的舍利，建造了八萬四千座寶塔。這位國王非常有信心，經常邀請眾僧到宮中供養。當時國王的宮中有一個婢女，非常貧窮卑賤，看見國王行善積福，就自我責備說：『國王前世佈施給如來一捧泥土，所以今生才能如此富貴。今天重
【English Translation】 English version: Subhuti, during that night, experienced fever and thirst due to the effects of medicine. He rushed around seeking water, but all the water vessels were empty. He then went to springs and rivers, but they were all dried up. Unable to find water anywhere, he deeply regretted his actions. At the riverbank, he took off his clothes and tied them to a tree, abandoning everything and returning. The next morning, he told his teacher about the situation. Upon hearing this, the teacher replied: 'The suffering you have encountered resembles that of a hungry ghost. You may now immediately take water from my bottle and distribute it among the Sangha (community of monks).' Subhuti accepted the teaching and took the water from the bottle, but the water immediately dried up. He felt worried and fearful, believing that he would surely fall into the realm of hungry ghosts after death. Therefore, he went to the Buddha, explained the aforementioned events in detail, and reported to the World-Honored One, hoping that the Buddha could provide guidance. The Buddha told the Bhikkhu (monk): 'You should now distribute clean water among the Sangha, and you can escape the body of a hungry ghost.' Subhuti was delighted upon hearing this and frequently distributed clean water among the Sangha. After twenty thousand years, he passed away. In the places where he was born, there was always clean water with eight qualities of merit between his teeth, naturally abundant, and he did not need to drink milk. Until now, he has encountered me, renounced the world, and attained enlightenment.' The Bhikkhu, upon hearing this, joyfully accepted and practiced it.
The Ashoka Sutra also states: In the past, when the Buddha was in the world, he entered the city of Rajagriha (city in ancient India) with many Bhikkhus and Ananda (Buddha's attendant), surrounded by them, to beg for food. In an alley, they saw two young children, one named Devasana (Victory of Virtue), and the other named Nirvisesha (Without Victory), playing with mud. They built castles, houses, and storehouses with mud, and used mud as roasted flour, storing it in the storehouses. These two children saw the Buddha's dignified appearance and the golden light illuminating the entire city. Devasana was very happy and scooped up the mud from the storehouse, calling it roasted flour, and offered it to the World-Honored One, vowing: 'May I be able to cover the heavens and the earth in the future, and make extensive offerings.' Because of this good root and the merit of this vow, one hundred years after the Buddha's Nirvana (passing away), he became a Chakravartin (wheel-turning king), ruling Jambudvipa (the world we live in), residing in Pataliputra (ancient Indian city), governing the country with Dharma (righteous law), and was named King Ashoka (Ashoka). He distributed the Buddha's relics and built eighty-four thousand stupas (Buddhist monuments). This king was very faithful and often invited the Sangha to the palace for offerings. At that time, there was a maid in the king's palace, very poor and lowly, who, seeing the king performing meritorious deeds, blamed herself, saying: 'The king gave the Tathagata (another name for Buddha) a handful of mud in his previous life, so he is so rich and noble in this life. Today, re
作將來轉勝。我先身罪今日斯下。又復貧窮無可修福。將來轉賤。何有出期。思已啼哭。眾僧食訖。此婢掃地。糞掃中得一銅錢。以此一錢即施眾僧。心生歡喜。其後不久得病命終。生阿育王夫人腹中。滿足十月產生一女。端正殊妙世之少雙。其女右手恒常急捲。年滿五歲。夫人白王。所生女子手常拳。王即喚來抱著膝上。王為摩手。手即尋開。當於掌中有一金錢。隨取隨生而無窮盡。須臾之間金錢滿藏。王怪所以。即將往問夜奢羅漢上座。此女先身作何福德。于手掌中有此金錢。取已無窮。上座答言。此女先身是王宮人。于糞掃中得一銅錢。佈施眾僧。以此善根得生王家。以為王女。緣昔一錢布施眾僧善根因緣。恒常手中把一大金錢。取無窮盡。又雜寶藏經云。昔耆阇崛山中多有僧住。諸方人聞送供者眾。有一貧窮乞索女人。見諸長者送供詣山。作是念言。此必作會。我當往乞。便向山中。見諸長者以種種食供養眾僧。自思惟言。彼諸人等。先世修福今日富貴。今復重作未來轉勝。我先不修今世窮苦。今若不作未來轉劇。思已啼哭。先於糞中拾得兩錢。恒常保惜。以後乞索不得之時。當用買食。我今持以佈施眾僧分。一二日不得食。意伺僧食訖即便佈施。維那僧前欲為咒愿。上座不聽。自為咒愿。復留食施。諸人既
【現代漢語翻譯】 現代漢語譯本 將來會轉為更加殊勝的果報。我前世造了罪，今生才遭受這樣的境遇。又貧窮，沒有什麼可以用來修福，將來會更加低賤，何時才能脫離這樣的困境呢？』想到這裡，她就哭了起來。眾僧吃完飯後，這個婢女打掃地面，在糞堆里找到一枚銅錢。她用這枚銅錢布施給眾僧，心裡非常歡喜。不久之後，她生病去世，轉生到阿育王（Ayuwang，印度孔雀王朝國王）的王后腹中。懷胎十個月后，生下一個女兒，端莊美麗，世間少有。這個女孩的右手總是緊緊握著。年滿五歲時，王后告訴國王，說她生的女兒手總是握著拳頭。國王就把女兒抱到膝上，為她按摩手，手就慢慢張開了。手掌中有一枚金錢，取了之後又會生出來，無窮無盡。一會兒的功夫，金錢就堆滿了倉庫。國王覺得奇怪，就把這件事告訴了夜奢羅漢（Yeshe Luohan，尊者名號）上座，問他這個女兒前世做了什麼福德，手掌中會有這樣的金錢，取之不盡。上座回答說，這個女孩前世是王宮裡的一個婢女，在糞堆里找到一枚銅錢，佈施給眾僧。憑藉這個善根，她得以轉生到王家，成為國王的女兒。因為過去用一枚錢布施給眾僧的善根因緣，所以她的手中總是握著一枚大金錢，取之不盡。 《雜寶藏經》（Za Bao Zang Jing，佛教經書名）中記載，過去在耆阇崛山（Qishe Jue Shan，又名靈鷲山）中住著很多僧人，各方的人聽說后都來送供養。有一個貧窮的乞討女人，看到很多長者送供養到山上，心想：『這一定是做法會，我應該去乞討。』於是她就來到山中，看到很多長者用各種各樣的食物供養眾僧。她自己思量道：『那些人，前世修了福，所以今生才如此富貴，現在又繼續修福，將來會更加殊勝。我前世沒有修福，所以今生才如此窮苦，現在如果還不修福，將來會更加悲慘。』想到這裡，她就哭了起來。她之前在糞堆里撿到兩枚錢，一直小心地儲存著，想著以後乞討不到食物的時候，可以用它來買吃的。現在她想用它來佈施給眾僧。她分出一兩日不吃飯，等到僧眾吃完飯後，就把錢布施出去。維那僧（Weina Seng，寺院中負責管理僧眾事務的僧人）想要為她咒愿，上座沒有允許，親自為她咒愿，又留下食物佈施給她。眾人都已經
【English Translation】 English version In the future, it will transform into even more excellent results. I committed sins in my past life, which is why I am suffering such circumstances today. Moreover, I am poor and have nothing to use to cultivate blessings, and in the future, I will become even more lowly. When will I be able to escape such a plight?' Thinking this, she began to cry. After the monks finished eating, this servant girl swept the ground and found a copper coin in the dung heap. She used this copper coin to make offerings to the monks, and her heart was filled with joy. Not long after, she fell ill and died, and was reborn in the womb of the wife of King Ashoka (Ayuwang, King of the Mauryan Dynasty of India). After ten months of pregnancy, she gave birth to a daughter, who was dignified and beautiful, rare in the world. This girl's right hand was always tightly clenched. When she turned five years old, the queen told the king that the daughter she had given birth to always had her hand clenched in a fist. The king then took the daughter onto his lap and massaged her hand, and the hand slowly opened. In the palm of her hand was a gold coin, and after it was taken, another would appear, endlessly. In a short while, the gold coins filled the treasury. The king found it strange and told the Venerable Yeshe Arhat (Yeshe Luohan, title of a venerable monk), asking what meritorious deeds this daughter had done in her past life that she had such gold coins in her palm, which could be taken endlessly. The Venerable replied that this girl was a servant girl in the royal palace in her past life, and she found a copper coin in the dung heap and made offerings to the monks. By virtue of this good root, she was able to be reborn into the royal family and become the king's daughter. Because of the karmic connection of using one coin to make offerings to the monks in the past, she always holds a large gold coin in her hand, which can be taken endlessly. The Za Bao Zang Jing (Za Bao Zang Jing, name of a Buddhist scripture) records that in the past, many monks lived on Mount Gridhrakuta (Qishe Jue Shan, also known as Vulture Peak Mountain), and people from all directions heard about it and came to offer alms. There was a poor beggar woman who saw many elders sending offerings to the mountain and thought, 'This must be a Dharma assembly, and I should go and beg.' So she came to the mountain and saw many elders offering various kinds of food to the monks. She thought to herself, 'Those people cultivated blessings in their past lives, so they are so rich and noble in this life, and now they continue to cultivate blessings, so they will be even more excellent in the future. I did not cultivate blessings in my past life, so I am so poor and miserable in this life, and if I do not cultivate blessings now, I will be even more miserable in the future.' Thinking this, she began to cry. She had previously picked up two coins in the dung heap and had always carefully preserved them, thinking that she could use them to buy food when she could not beg for food in the future. Now she wanted to use them to make offerings to the monks. She went without food for a day or two, and after the monks finished eating, she gave the coins away. The Karmadana monk (Weina Seng, a monk in the monastery responsible for managing the affairs of the monks) wanted to chant blessings for her, but the Venerable did not allow it and personally chanted blessings for her, and also left food to give to her. Everyone had already
見上座乞食諸人亦與。女大歡喜云。我得果報。將食出外。到一樹下食訖而臥。施福所感黃云覆之。時值國王最大夫人亡來七日。王遣人訪。誰有福德應為夫人。使與相師至彼樹下。見此女人。相師佔之。此女福德堪為夫人。即以香湯沐浴清凈。與彼夫人衣服令著。大小相稱。千乘萬騎。將至王所。王見歡喜心甚敬重。后時自念。我今所以得是福報。緣以兩錢施僧故爾。當知彼僧便為於我有大重恩。即白王言。我先斯賤。王見洗拔得為人次。愿聽往彼僧所報恩。王言隨意。夫人即便車載飲食及以珍寶。詣山佈施。上座即遣維那咒愿。不自咒愿。夫人念言。前施兩錢見為咒愿。今載珍寶不為咒愿。年少比丘亦嫌此事。上座爾時語夫人言。心念嫌我。兩錢施時為我咒愿。今載珍寶不為咒愿。我佛法中。唯貴善心不貴珍寶。夫人先施兩錢之時善心極勝。今施珍寶吾我貢高。是以我今不為咒愿。諸年少等亦莫嫌我。年少比丘聞已慚愧。悉皆獲得須陀洹果。夫人聽法慚愧。亦得須陀洹果。
又雜寶藏經云。昔拘留沙國有惡生王。詣園堂上見一金貓。從東北角入。西南角出。王時見已即遣人掘。得一銅盆受三斛。滿中金錢。漸漸深掘復得一盆。如是次第得三重盆。各受三斛。悉滿金錢。轉復傍掘經於五里。步步之中盡得銅錢
【現代漢語翻譯】 現代漢語譯本 看見上座比丘們乞食，也分給他們一些食物。女子非常高興地說：『我得到果報了。』她將食物拿到外面，在一棵樹下吃完后就睡著了。由於佈施的福報所感，黃色的雲彩覆蓋在她身上。當時正值國王最寵愛的夫人去世七天，國王派人尋找，誰有福德可以成為夫人。使者與相師來到那棵樹下，看見了這個女子。相師占卜后說：『這個女子的福德可以成為夫人。』於是用香湯沐浴她，使她清凈，給她穿上夫人的衣服，大小相稱。用千輛車、萬匹馬，將她送到國王那裡。國王見到她，非常高興，心裡非常敬重。後來她自己想到：『我現在之所以能得到這樣的福報，是因為用兩文錢布施給僧人的緣故。』應當知道那位僧人對於我有很大的恩德。於是告訴國王說：『我先前卑賤，國王您見我被提拔，得以成為人上人。希望允許我到那位僧人那裡報恩。』國王說：『隨你的意願。』夫人立刻用車載著飲食以及珍寶，到山裡佈施。上座比丘就派維那（寺院中負責僧眾事務的僧人）誦經祈福，自己不親自誦經祈福。夫人心想：『先前佈施兩文錢，上座比丘親自為我誦經祈福，現在我載來珍寶，他卻不為我誦經祈福。』年輕的比丘們也對此事感到不滿。上座比丘當時對夫人說：『你心裡嫌棄我，佈施兩文錢的時候，我為你誦經祈福，現在你載來珍寶，我卻不為你誦經祈福。我的佛法中，只看重善良的心，不看重珍寶。夫人先前佈施兩文錢的時候，善心非常強烈，現在佈施珍寶，卻帶著『我』的貢高之心。因此我現在不為你誦經祈福。各位年輕的比丘們也不要嫌棄我。』年輕的比丘們聽了之後，感到慚愧，都獲得了須陀洹果（小乘佛教修行者的第一個果位）。夫人聽了佛法，感到慚愧，也獲得了須陀洹果。
又《雜寶藏經》中記載：過去在拘留沙國（Koliya，古印度釋迦族居住地）有一個惡生王。他來到園堂上，看見一隻金貓，從東北角進入，西南角出去。國王當時看見后，就派人挖掘。挖出一個銅盆，能裝三斛（古代容量單位）的量，裡面裝滿了金錢。漸漸地挖深，又挖出一個盆，像之前的那個一樣。像這樣依次挖出三重盆，每個盆都能裝三斛，都裝滿了金錢。接著又向旁邊挖掘，經過五里（古代長度單位），每一步都挖到了銅錢。
【English Translation】 English version Seeing the Sangha (community of monks) begging for food, she also shared some with them. The woman was overjoyed and said, 'I have received karmic retribution.' She took the food outside, ate it under a tree, and fell asleep. Due to the merit of her offering, golden clouds covered her. At that time, the king's most beloved consort had passed away seven days prior. The king sent people to find someone with the merit to become his consort. The messengers and a fortune-teller arrived at the tree and saw this woman. The fortune-teller divined, 'This woman's merit is sufficient to become the consort.' So they bathed her with fragrant water, purified her, and dressed her in the consort's clothes, which fit perfectly. With a thousand chariots and ten thousand horses, they brought her to the king. The king was delighted to see her and held her in great esteem. Later, she thought to herself, 'The reason I have received such blessings is because I gave two coins to the Sangha.' She realized that the Sangha had shown her great kindness. She then told the king, 'I was once lowly, but you, O King, have elevated me and allowed me to become a person of high standing. I wish to go to the Sangha to repay their kindness.' The king said, 'As you wish.' The consort immediately loaded carts with food and treasures and went to the mountain to make offerings. The senior monk then instructed the Karmadana (monk in charge of monastic affairs) to chant blessings, but he did not chant the blessings himself. The consort thought, 'When I offered two coins, the senior monk chanted blessings for me himself, but now that I have brought treasures, he does not chant blessings for me.' The young monks also disapproved of this. The senior monk then said to the consort, 'You resent me in your heart. When you offered two coins, I chanted blessings for you, but now that you have brought treasures, I do not chant blessings for you. In my Buddha-dharma (Buddha's teachings), only a virtuous heart is valued, not treasures. When you offered two coins, your virtuous heart was extremely strong, but now that you offer treasures, you are filled with pride and arrogance. Therefore, I will not chant blessings for you now. Young monks, do not resent me either.' Upon hearing this, the young monks felt ashamed and all attained the state of Sotapanna (stream-enterer, the first stage of enlightenment). The consort, hearing the Dharma (teachings), felt ashamed and also attained the state of Sotapanna.
Furthermore, the Za Bao Zang Jing (Miscellaneous Treasures Sutra) states: In the past, in the kingdom of Koliya (Koliya, an ancient Indian Shakya tribe settlement), there was a king named Evil-Born. He went to the garden hall and saw a golden cat entering from the northeast corner and exiting from the southwest corner. Upon seeing this, the king sent people to dig. They dug up a bronze basin that could hold three hu (ancient unit of volume), filled with gold coins. Digging deeper, they found another basin, just like the previous one. In this way, they dug up three basins, each holding three hu, all filled with gold coins. Then they dug sideways for five li (ancient unit of length), and they found copper coins at every step.
。皆滿金錢。王雖得錢怖不敢用。怪其所以。即詣尊者迦旃延所。說其因緣。尊者答王。此王宿因所獲福報。但用無苦。王即請問往昔因緣。尊者答言。乃往過去九十一劫。毗婆尸佛入般涅槃后。遺法之中有諸比丘。四衢道頭施座置缽。在上教化而作是言。誰有人能舉財。著此堅牢藏中。若入此藏。王賊水火所不能奪。時有貧人。先因賣薪得錢三文。見僧教化歡喜佈施。即以此錢重著缽中。發願而去。去家五里。步步歡喜。到門欲入。復遙向僧至心頂禮。發願而入。時貧人者。今王身是。緣昔三錢歡喜施僧。世世尊貴常得如是。三重銅盆滿中金錢。緣五里中步步歡喜。恒於五里有此金錢。以是因緣。若佈施時。應當至心歡喜施與。勿生悔心。
頌曰。
韞石諒非真 飾瓶信為假 寵服高門上 濫吹緇軒下 風祀結驚心 騶文終好野 真相豈或昭 浮榮未能捨 跡殊冠冤客 事襲驅馳者 已矣歇鄭聲 天然亂周雅 富貴空爭名 寵辱虛相罵 須臾風火燭 幻泡何足把◎
◎貧賤部第十一(此有五緣)述意緣引證緣須達緣貧兒緣貧女緣
述意緣第一
夫貧富貴賤。並因往業。得失有無。皆由昔行。故經言。欲知過去因。當觀現在果。欲知未來果。當觀現在因
。所以原憲之家。黔婁之室。繩極甕牖無掩風塵。席戶蓬扉不遮霜露。或舒稻蒿以為薦。或裁荷葉以充衣。斂肘即兩袖皆穿。納縷則雙襟同缺口腹乃資于安邑。宿止則寄在於靈臺。頭戴十年之冠。身被百結之縷。鄉里既無田宅。洛陽又闕主人。浪宕隨時。巑岏度日。雖慚靈輒。而有翳桑之弊。乃愧伯夷。便致首陽之苦。裘裳頓乏。豈見陽春。升斗並無。何以卒歲。所以如此者。皆由曩日不行惠施常蘊慳貪。致令果報一朝頓盡。是故行者。宜當佈施也。
引證緣第二
如燈指經云。當知貧窮比于地獄。失所依憑。遷寄無處。憂心火熾。愁悴燋然。華色既衰。威容轉礙。身體尪羸。飢渴消削。眼目掏陷。諸節骨立。薄皮纏裹。筋脈露現。頭髮蓬亂。手足銳細。其色艾白。舉體皴裂。又無衣裳。至糞穢中。拾掇粗弊。連掇相著。才遮人形。赤露四體。倚臥糞堆。復無席薦。諸親舊等見而不識。歷巷乞食猶如餓烏。至知友邊欲從乞食。守門之人遮而不聽。伺便輒入復為排辱。舍主既出欲加鞭打。俯僂曲躬再拜謝罪。舍主輕蔑聊不回顧。設得入舍。輕賤之故既不與語。又不敷座。與少飲食。撩擲盂器。不使充飽。設值大會望乞殘食。以輕賤故不喚令座。反被驅走。貧窮之人。譬如林樹無華眾蜂遠離。被霜之草葉自焦
【現代漢語翻譯】 現代漢語譯本：因此，原憲的家，黔婁的住所，用繩子捆紮作為屋脊，用破甕做窗戶，無法遮擋風塵。用草蓆做門，用茅草做屋頂，不能遮蔽霜露。有時鋪開稻草當墊子，有時裁剪荷葉當衣服。抬起胳膊，兩邊的袖子都破了；縫補衣襟，兩邊的衣襟都有缺口。餬口度日依靠安邑，住宿則寄身於靈臺。頭上戴著戴了十年的帽子，身上穿著補了一百個補丁的衣服。家鄉沒有田地住宅，洛陽又沒有主人可以依靠。四處漂泊，艱難地度日。雖然比靈輒（春秋時期貧困但有氣節的人）還要慚愧，卻有像翳桑（因貧困而賣身葬父的人）一樣的困境。比伯夷（商朝末年的賢人，不食周粟而餓死首陽山）還要慚愧，最終導致了首陽山的困苦。缺少衣服，哪裡能見到美好的春天？缺少糧食，怎麼能度過一年？之所以如此，都是因為過去不行善佈施，常常懷著吝嗇貪婪之心，導致果報在一朝之間全部耗盡。所以修行的人，應該行佈施。
引證緣第二
如《燈指經》所說：應當知道貧窮就像地獄一樣，失去了依靠，無處可去，憂愁的心像火一樣燃燒，愁苦憔悴。容顏衰老，威儀受損。身體瘦弱，飢渴交加。眼睛凹陷，各個關節突出，只有一層薄皮包裹著，筋脈暴露。頭髮蓬亂，手腳細瘦，臉色蒼白，全身面板粗糙開裂。又沒有衣服，只能在糞堆里，撿拾粗陋破爛的衣服，勉強連綴在一起，才遮住人形。赤裸著四肢，靠在糞堆上，連個墊子都沒有。親戚朋友見了都不認識。在街巷裡乞討，就像飢餓的烏鴉。到熟人朋友那裡想要乞討食物，守門的人阻攔不讓進。伺機偷偷進去，又被侮辱。主人出來了，想要鞭打他，只能彎腰屈膝，再三拜謝認罪。主人輕蔑地看都不看一眼。即使進了屋，因為貧賤的緣故，也不和他說話，也不給座位。給一點食物，隨便扔在器皿里，不讓他吃飽。即使遇到大型宴會，想要乞討剩下的食物，也因為貧賤的緣故，不叫他入座，反而被驅趕走。貧窮的人，就像沒有花朵的樹木，眾多的蜜蜂都會遠離。被霜打過的草，葉子自然會枯焦。
【English Translation】 English version: Therefore, the home of Yuan Xian (a disciple of Confucius known for his poverty), the dwelling of Qian Lou (a virtuous recluse), had ropes as roof ridges and broken urns as windows, unable to shield from wind and dust. Reed mats served as doors, and thatched eaves could not block frost and dew. Sometimes, they spread rice stalks as bedding; other times, they tailored lotus leaves as clothing. Raising an arm, both sleeves were torn; mending the collar, both sides had holes. Sustenance came from An Yi, and lodging was found at Ling Tai. He wore a hat for ten years and was clothed in garments patched a hundred times. He had no fields or houses in his hometown, and lacked a master to rely on in Luoyang. He wandered aimlessly, passing days with difficulty. Though ashamed compared to Ling Zhe (a person in the Spring and Autumn period who was poor but had integrity), he faced the plight of Yi Sang (who sold himself to bury his father due to poverty). Ashamed compared to Bo Yi (a virtuous man at the end of the Shang Dynasty who starved to death on Shouyang Mountain rather than eat Zhou grain), he suffered the hardships of Shouyang Mountain. Lacking clothing, how could he see the beauty of spring? Lacking grain, how could he survive the year? The reason for this was that in the past, he did not practice charity and always harbored stinginess and greed, leading to the exhaustion of karmic rewards in a single day. Therefore, practitioners should practice generosity.
Chapter Two: Citing Causes and Conditions
As the 'Lamp Scripture' says: 'One should know that poverty is like hell, losing one's reliance, having nowhere to go. A worried heart burns like fire, causing sorrow and emaciation. Complexion fades, and dignity diminishes. The body becomes weak, suffering from hunger and thirst. Eyes sink in, and joints protrude. Only a thin layer of skin covers the body, with veins exposed. Hair is disheveled, and hands and feet are thin and frail. The complexion is pale, and the entire body is rough and cracked. Lacking clothing, one can only pick up coarse and tattered garments from the dung heap, barely piecing them together to cover the human form. Limbs are exposed, leaning against the dung heap, without even a mat to lie on. Relatives and friends do not recognize them. Begging for food in the streets is like a hungry crow. Approaching acquaintances and friends to beg for food, the gatekeepers block them from entering. Sneaking in, they are subjected to humiliation. The master of the house comes out, wanting to whip them, and they can only bow and repeatedly apologize. The master of the house looks down on them, not even glancing back. Even if they enter the house, due to their poverty and lowliness, they are not spoken to, nor are they offered a seat. A small amount of food is given, casually thrown into a container, not allowing them to eat their fill. Even if there is a large gathering, wanting to beg for leftover food, due to their poverty and lowliness, they are not invited to sit, but are instead driven away. The poor are like trees without flowers, from which many bees stay away. Grass that has been hit by frost naturally withers.'
卷。枯涸之池鴻雁不游。被燒之林獐鹿不趣。由苗刈盡無人桾拾。今日貧困說往富樂。但謂虛談誰肯信之。由我貧窮所向無路。譬如曠野為火所焚。人不喜樂。如枯樹無蔭無依投者。如苗被霜捐棄不收。如毒蛇害人皆遠離。如雜毒食無有嘗者。如空冢間無人趣向。如惡廁圂臭穢盈集。如魁膾者人所惡賤。雖說好語他以為非。若造善業他以為鄙。所為機捷復嫌輕躁。若復舒緩。又言重直。設復讚歎。人謂諂譽。若不加譽。復生誹謗。言此貧人常無好語。若復教授。復言詐為。若廣言說。人謂多舌。若默無言。人謂藏情。若正直說。復云粗獷。若求人意。復言諂曲。若數親附。復言幻惑。若不親附。復言驕誕。若順他所說。復言詐取他意。若不隨順。復言自專。若屈意承望。罵言寒賤。若不屈意。言是貧人猶故恃我。若小自寬放。言其愚癡無有拘忌。若自攝檢。言其空廉詐自端確。若復歡逸。言其诪張狀似狂人。若復憂慘。言其含毒初無歡心。若聞他語有所不盡為其判釋。言其命趣以愚代智。耐羞之甚若復默然。復言頑嚚不識道理。若小戲論。言不信罪福。若有所索。言其茍得不知廉恥。若無所索。言今雖不求后望大得。若言引經書。復云詐作聰明。若言語樸素。復嫌疏鈍。若公論事實。復言強說。若私屏正語。復言讒佞
【現代漢語翻譯】 現代漢語譯本： 經卷上說，乾涸的池塘鴻雁不再停留，被燒燬的森林獐鹿不再前往。如同莊稼收割完畢，無人彎腰拾取遺落的穀穗。今日我貧困潦倒，訴說往日的富裕快樂，人們只會認為是虛假的談論，誰又肯相信呢？因為我貧窮，所以無論去向何方都沒有出路。譬如在曠野中被大火焚燒，沒有人會感到喜悅。又如枯樹，沒有樹蔭，無人依靠。又如被霜打過的幼苗，被拋棄而無人收割。又如毒蛇，人人都遠離它，害怕被它傷害。又如摻雜了毒藥的食物，沒有人會去品嚐。又如空曠的墳墓，沒有人會前往。又如骯髒的廁所，臭穢之物堆積其中。又如劊子手，人們厭惡鄙視他。即使說好話，別人也認為是不懷好意。如果做了善事，別人也認為是卑鄙的行為。如果做事敏捷，又嫌棄輕率浮躁；如果做事緩慢，又說遲鈍。如果讚美別人，別人認為是諂媚；如果不讚美，又會遭到誹謗，說這個窮人嘴裡說不出好話。如果教導別人，又說是在裝模作樣。如果說得多了，別人認為是多嘴多舌；如果沉默不語，別人認為是心懷叵測。如果正直坦率地說，又說粗魯莽撞；如果揣摩別人的心意，又說諂媚逢迎。如果經常親近，又說迷惑人；如果不親近，又說驕傲自大。如果順著別人說，又說是在騙取別人的信任；如果不順著別人說，又說一意孤行。如果委曲求全地迎合，會被罵作卑賤；如果不委曲求全，又說這個窮人還敢在我面前擺架子。如果稍微放鬆自己，就會被說成愚蠢無知，沒有約束；如果自我約束，又會被說成虛偽清高，裝模作樣。如果歡快喜悅，就會被說成虛張聲勢，像個瘋子；如果憂愁悲傷，就會被說成心懷怨恨，沒有一點快樂。如果聽到別人說話有所不足，為其分析解釋，就會被說成以愚蠢代替智慧。忍受羞辱到了極點，如果沉默不語，又會被說成頑固愚蠢，不識道理。如果稍微開個玩笑，就會被說成不相信罪福報應。如果有所求，就會被說成貪得無厭，不知廉恥；如果沒有所求，就會被說成現在雖然不求，以後希望得到更大的好處。如果引用經書，又會被說成裝作聰明；如果說話樸實，又會被嫌棄遲鈍。如果公正地評論事實，又會被說成強詞奪理；如果在私下說正經話，又會被說成是讒言佞語。 English version: The sutra says: 'Wild geese do not linger in a dried-up pond; deer do not frequent a burnt forest. Like harvested crops, no one stoops to pick up the fallen grains. Today, in my poverty, if I speak of past wealth and joy, people will only think it's empty talk; who would believe it?' Because I am poor, I have no way to go, no matter where I turn. It's like a wilderness consumed by fire, bringing joy to no one. Like a withered tree, offering no shade, no refuge. Like seedlings struck by frost, abandoned and unharvested. Like a venomous snake, everyone avoids it, fearing its harm. Like food mixed with poison, no one will taste it. Like an empty tomb, no one approaches it. Like a filthy latrine, filled with foulness. Like an executioner, despised and loathed by all. Even if good words are spoken, others will think them insincere. If good deeds are done, others will consider them base. If actions are swift, they are criticized as rash and frivolous; if actions are slow, they are called dull and heavy. If praise is given, it is seen as flattery; if praise is withheld, slander arises, saying this poor person never speaks well. If instruction is given, it is said to be pretense. If much is spoken, it is considered talkative; if silence is kept, it is thought to conceal secrets. If speaking honestly and directly, it is called crude and boorish; if trying to discern others' intentions, it is called flattering and obsequious. If frequently approaching, it is said to be bewitching; if not approaching, it is said to be arrogant and haughty. If agreeing with others, it is said to be deceitfully gaining their trust; if not agreeing, it is said to be self-willed. If bending to please, one is cursed as lowly and mean; if not bending, it is said this poor person still dares to presume upon me. If slightly relaxed, one is called foolish and unrestrained; if self-controlled, one is called hypocritically virtuous, falsely upright. If joyful and merry, one is called boastful, resembling a madman; if sorrowful and sad, one is called harboring resentment, with no joy at all. If hearing others' words and explaining what is incomplete, one is said to be substituting wisdom with foolishness. Enduring shame to the extreme, if remaining silent, one is called stubborn and ignorant, not understanding reason. If making a small joke, one is said to disbelieve in karmic consequences. If asking for something, one is called greedy and shameless; if asking for nothing, it is said that although nothing is sought now, greater gains are hoped for later. If quoting scriptures, one is said to be falsely appearing intelligent; if speaking plainly, one is disliked for being dull. If publicly discussing facts, one is said to be arguing forcefully; if speaking truthfully in private, one is said to be slanderous and flattering.
【English Translation】 English version: The sutra says: 'Wild geese do not linger in a dried-up pond; deer do not frequent a burnt forest. Like harvested crops, no one stoops to pick up the fallen grains. Today, in my poverty, if I speak of past wealth and joy, people will only think it's empty talk; who would believe it?' Because I am poor, I have no way to go, no matter where I turn. It's like a wilderness consumed by fire, bringing joy to no one. Like a withered tree, offering no shade, no refuge. Like seedlings struck by frost, abandoned and unharvested. Like a venomous snake, everyone avoids it, fearing its harm. Like food mixed with poison, no one will taste it. Like an empty tomb, no one approaches it. Like a filthy latrine, filled with foulness. Like an executioner, despised and loathed by all. Even if good words are spoken, others will think them insincere. If good deeds are done, others will consider them base. If actions are swift, they are criticized as rash and frivolous; if actions are slow, they are called dull and heavy. If praise is given, it is seen as flattery; if praise is withheld, slander arises, saying this poor person never speaks well. If instruction is given, it is said to be pretense. If much is spoken, it is considered talkative; if silence is kept, it is thought to conceal secrets. If speaking honestly and directly, it is called crude and boorish; if trying to discern others' intentions, it is called flattering and obsequious. If frequently approaching, it is said to be bewitching; if not approaching, it is said to be arrogant and haughty. If agreeing with others, it is said to be deceitfully gaining their trust; if not agreeing, it is said to be self-willed. If bending to please, one is cursed as lowly and mean; if not bending, it is said this poor person still dares to presume upon me. If slightly relaxed, one is called foolish and unrestrained; if self-controlled, one is called hypocritically virtuous, falsely upright. If joyful and merry, one is called boastful, resembling a madman; if sorrowful and sad, one is called harboring resentment, with no joy at all. If hearing others' words and explaining what is incomplete, one is said to be substituting wisdom with foolishness. Enduring shame to the extreme, if remaining silent, one is called stubborn and ignorant, not understanding reason. If making a small joke, one is said to disbelieve in karmic consequences. If asking for something, one is called greedy and shameless; if asking for nothing, it is said that although nothing is sought now, greater gains are hoped for later. If quoting scriptures, one is said to be falsely appearing intelligent; if speaking plainly, one is disliked for being dull. If publicly discussing facts, one is said to be arguing forcefully; if speaking truthfully in private, one is said to be slanderous and flattering.
。若著新衣。復言假借嚴飾。若著弊衣。復言儜劣寒悴。若多飽食。復言飢餓饕餮。若小飯食。言腹中實餓詐作清廉。若說經論。言顯己所知。彰我闇短。若不說經論。言愚癡無識可使放牛。若自道昔日事業。言夸誕自譽。若自杜默。言門資淺薄。諸貧窮者。行來進止。言說俯仰儘是愆過。富貴之人。作諸非法都無過患。舉措施為斯皆得所。貧窮之人。如起死屍鬼。一切怖畏如遇死病。難可療治。曠野險處絕無水草。如墮大海沒溺洪流。如人禁咽不得出氣。如眼上翳不知所至。如厚垢穢難可洗去。亦如怨家。雖同衣食不捨噁心。如夏暴井人入即斷氣。如入深泥滯不可出。如山瀑水駃流吹漂樹木摧折。貧亦如是多諸艱難。夫富貴者。有好威德。姿貌從容。意度寬廣。禮義競興。能生智勇。增長家業。眷屬和讓。善名遠聞。以此觀之。一切世人。富貴榮華不足貪著。于諸人天尊貴。不應逸樂。當知貧窮是大苦聚。欲斷貧窮。不應慳貪。是以經中言。貧窮者為大苦。
須達緣第三
如雜寶藏經云。昔佛在世時須達長者。最後貧苦。財物都盡。客作傭力得米四升。炊作飯食。值阿那律來從乞食。婦即取缽盛滿飯與。后須菩提迦葉目連舍利弗等。次第來乞。悉施滿缽。末後佛來亦與滿缽。須達在外行還到家從婦索食
【現代漢語翻譯】 現代漢語譯本：如果穿了新衣服，又說是借來的，用來掩飾自己；如果穿了破舊的衣服，又說自己是懦弱、貧寒、憔悴；如果吃得很多，又說自己飢餓、貪吃；如果吃得很少，就說自己腹中空空，假裝清廉。如果講說經論，就說是爲了顯示自己知道得多，彰顯別人的愚昧短淺；如果不講說經論，就說別人愚蠢無知，只能去放牛。如果說自己過去做過的事業，就說是誇大自吹；如果沉默不語，就說是出身低微。那些貧窮的人，一舉一動、一言一行，都是過錯。富貴的人，即使做了不合法的事情，也沒有過錯，所作所為都合情合理。貧窮的人，就像死屍鬼一樣，一切都讓人害怕，就像得了絕癥一樣，難以醫治。就像在曠野險地，沒有水草；就像掉進大海，被洪水淹沒；就像被人掐住脖子，無法呼吸；就像眼睛被遮蔽，不知道去哪裡；就像厚厚的污垢，難以洗去；也像怨家，即使同吃同住，也不放棄惡念；就像夏天的暴井，人掉進去就會斷氣；就像陷入深泥，無法出來；就像山上的瀑布，水流湍急，吹倒樹木。貧窮也是這樣，有很多艱難。富貴的人，有好的威德，姿態從容，心胸寬廣，講究禮義，能產生智慧和勇氣，增長家業，眷屬和睦謙讓，好名聲傳得很遠。由此看來，一切世人，不應該貪戀富貴榮華，即使在人天中尊貴，也不應該放縱享樂。應當知道貧窮是巨大的痛苦聚集。想要斷除貧窮，不應該慳吝貪婪。所以經中說，貧窮是最大的痛苦。
須達緣第三
如《雜寶藏經》所說，過去佛在世的時候，須達長者（Sudatta，一位慷慨的施主）最後變得貧困，所有的財物都用盡了，只能靠給別人打工來獲得四升米，煮飯吃。正好阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）來乞食，他的妻子就從缽中盛滿飯給他。後來，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）、迦葉（Kasyapa，通常指摩訶迦葉，佛陀的十大弟子之一，以頭陀第一著稱）、目連（Maudgalyayana，佛陀的十大弟子之一，以神通第一著稱）、舍利弗（Sariputra，佛陀的十大弟子之一，以智慧第一著稱）等，依次來乞食，他的妻子都盛滿缽給他們。最後，佛陀來了，他的妻子也盛滿缽給佛陀。須達（Sudatta）在外面做工回來，到家後向妻子要飯吃。
【English Translation】 English version: If they wear new clothes, they say they are borrowed and used for embellishment. If they wear worn-out clothes, they say they are weak, poor, and haggard. If they eat a lot, they say they are hungry and gluttonous. If they eat little, they say their stomachs are empty, pretending to be pure and honest. If they speak about scriptures and treatises, they say it is to show off their knowledge and highlight others' ignorance and shortcomings. If they do not speak about scriptures and treatises, they say others are foolish and ignorant, fit only to herd cattle. If they talk about their past achievements, they say it is boastful self-praise. If they remain silent, they say it is because of their humble background. For the poor, every action and word is a fault. For the rich and noble, even if they do unlawful things, there is no fault; their actions are always appropriate. The poor are like walking corpses, everything about them is frightening, like having a terminal illness that is difficult to cure. They are like being in a desolate and dangerous wilderness with no water or grass; like falling into the ocean and being drowned by floods; like being choked and unable to breathe; like having a film over their eyes, not knowing where to go; like thick dirt that is difficult to wash away; like enemies, even if they eat and live together, they do not abandon their evil intentions; like a deep well in summer, where people suffocate upon entering; like being stuck in deep mud, unable to get out; like a mountain waterfall, where the rapid current blows and breaks trees. Poverty is also like this, with many hardships. The rich and noble have good power and virtue, their appearance is composed, their minds are broad, they value etiquette and righteousness, they can generate wisdom and courage, increase their family wealth, their relatives are harmonious and yielding, and their good name spreads far. From this perspective, all people should not be greedy for wealth and glory, and even if they are honored among humans and gods, they should not indulge in pleasure. They should know that poverty is a great accumulation of suffering. If you want to end poverty, you should not be stingy and greedy. Therefore, it is said in the scriptures that poverty is the greatest suffering.
Sudatta's (Sudatta, a generous benefactor) Story, Chapter 3
As stated in the Miscellaneous Treasure Sutra, in the past, when the Buddha was in the world, the elder Sudatta (Sudatta, a generous benefactor) eventually became poor, and all his possessions were exhausted. He had to work as a hired laborer to obtain four sheng of rice, which he cooked into food. It happened that Aniruddha (Aniruddha, one of the Buddha's ten major disciples, known for his divine vision) came to beg for food, and his wife immediately took a bowl and filled it with rice for him. Later, Subhuti (Subhuti, one of the Buddha's ten major disciples, known for his understanding of emptiness), Kasyapa (Kasyapa, usually referring to Mahakasyapa, one of the Buddha's ten major disciples, known for his ascetic practices), Maudgalyayana (Maudgalyayana, one of the Buddha's ten major disciples, known for his supernatural powers), Sariputra (Sariputra, one of the Buddha's ten major disciples, known for his wisdom), and others came to beg for food in succession, and his wife filled their bowls for them. Finally, the Buddha came, and his wife also filled a bowl for the Buddha. Sudatta (Sudatta) returned home from work and asked his wife for food.
。婦即語言。其若尊者阿那律來。汝當自食。為施尊者不。須達答言。寧自不食當施尊者。婦又語言。若復迦葉。大目連。及須菩提。舍利弗等。乃至佛來。汝當云何。亦答婦言。寧自不食盡當施與。婦即語夫言。朝來諸聖盡來索食。所有飲食盡施與之。夫聞歡喜而語婦言。我等罪盡。福德應生。即開庫藏。谷帛飲食悉皆充滿。用盡復生。果報云。云不可說盡。又雜譬喻經云。昔長者須達七貧。后貧最劇乃無一錢。后糞壤中得一木升。其實是栴檀。出市賣之得米四升。語婦並炊一升。吾當索菜茹。還時共食。佛唸曰。當度須達令福更生。炊米方熟。舍利目連迦葉佛來。四升米。次第炊盡將去。后富更請佛僧。供養盡空。佛為說法得道。
又菩薩本行經云。初時須達長者。家貧燋煎。蒙佛說法。身心清凈得阿那含道。唯有五金錢。一日持一錢施佛。一錢施法。一錢施僧。一錢自食。一錢作本。日日如是。常有一錢終無有盡。即受五戒欲心已斷。婦女各各隨其所樂。有一婦人炒谷作麨。失火廣燒人畜。波斯匿王。敕臣作限。自今以去。夜不得然火及於燈燭。其有犯者罰金千兩。爾時須達得道。在家晝夜坐禪入定。夜半雞鳴。然燈坐禪。伺捕得之。提燈白王。當輸罰負。須達白王。今我貧窮無百錢產。當用何輸。王瞋
【現代漢語翻譯】 現代漢語譯本： 婦人便說：『如果阿那律尊者（Anuruddha，佛陀十大弟子之一，以天眼第一著稱）來了，你也要自己不吃，施捨給他嗎？』須達（Sudatta，給孤獨長者，以樂善好施著稱）回答說：『寧可自己不吃，也要施捨給尊者。』婦人又說：『如果迦葉（Kasyapa，指摩訶迦葉，佛陀十大弟子之一，以頭陀第一著稱）、大目犍連（Maha Maudgalyayana，佛陀十大弟子之一，以神通第一著稱），以及須菩提（Subhuti，佛陀十大弟子之一，以解空第一著稱）、舍利弗（Sariputra，佛陀十大弟子之一，以智慧第一著稱）等，乃至佛陀來了，你打算怎麼辦？』也回答婦人說：『寧可自己不吃，也要全部施捨給他們。』婦人就告訴丈夫說：『早上那些聖者都來乞食，所有的飲食都施捨給他們了。』丈夫聽了歡喜地說：『我們的罪業消盡了，福德應該產生了。』隨即打開倉庫，穀物布帛飲食全部充滿，用盡了又會重新出現，果報之殊勝，難以用言語說盡。又《雜譬喻經》中說，過去長者須達曾經七次貧窮，後來貧窮到極點，甚至一文不名。後來在糞堆中找到一根木升，其實是旃檀木（Sandalwood，一種珍貴的香木），拿到市場上去賣，換得四升米。告訴妻子一起煮一升，自己去尋找蔬菜，回來一起吃。佛陀心想：『應當度化須達，使他福德再生。』米飯剛煮熟，舍利弗、目犍連、迦葉、佛陀相繼到來，四升米，依次煮熟后都被拿走了。後來須達更加富有，再次請佛陀和僧眾，供養一空。佛陀為他說法，最終證得道果。 又《菩薩本行經》中說，當初須達長者，家境貧困，內心焦躁。蒙受佛陀說法，身心清凈，證得阿那含果（Anagamin，佛教修行果位之一，意為『不還』）。只有五個金錢，一天拿出一個錢布施佛陀，一個錢布施佛法，一個錢布施僧眾，一個錢自己食用，一個錢作為本錢。每天都這樣，始終都有一錢，永遠不會用盡。隨即受持五戒，斷除慾念。婦女們各自按照自己的喜好行事。有一個婦人炒穀子做炒麵，失火蔓延，燒傷了人和牲畜。波斯匿王（Prasenajit，古印度拘薩羅國國王，是佛陀的護法）命令臣下制定禁令，從今以後，夜晚不得點火和燈燭，如有違反者，罰金千兩。當時須達證得道果，在家中晝夜坐禪入定。半夜雞鳴時，點燈坐禪。巡邏的人抓住了他，提著燈去稟告國王，應當繳納罰金。須達告訴國王，現在我貧窮，沒有一百錢的財產，用什麼來繳納罰金？國王生氣了。
【English Translation】 English version: The woman then said, 'If the Venerable Anuruddha (one of the ten great disciples of the Buddha, known for his divine eye) comes, will you also refrain from eating yourself and give to him?' Sudatta (Anathapindika, known for his generosity) replied, 'I would rather not eat myself and give to the Venerable.' The woman then said, 'If Kasyapa (Mahakasyapa, one of the ten great disciples of the Buddha, known for his asceticism), Maha Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers), and Subhuti (one of the ten great disciples of the Buddha, known for his understanding of emptiness), Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), and even the Buddha come, what will you do?' He also replied to the woman, 'I would rather not eat myself and give everything to them.' The woman then told her husband, 'This morning, those sages all came begging for food, and all the food has been given to them.' The husband heard this and rejoiced, saying, 'Our sins are exhausted, and blessings should arise.' He then opened the treasury, and the grains, silks, and food were all filled up. When they were used up, they would reappear. The merit and reward are so wonderful that they cannot be fully described in words. Furthermore, the Miscellaneous Parables Sutra says that in the past, the elder Sudatta was poor seven times. Later, he became extremely poor, even without a single coin. Later, he found a wooden measure in the dung heap, which was actually sandalwood (a precious fragrant wood). He took it to the market to sell and obtained four liters of rice. He told his wife to cook one liter together, and he would go to find vegetables and they would eat together when he returned. The Buddha thought, 'I should liberate Sudatta and cause his blessings to be reborn.' Just as the rice was cooked, Sariputra, Maudgalyayana, Kasyapa, and the Buddha arrived one after another. The four liters of rice were cooked in turn and taken away. Later, Sudatta became even wealthier and invited the Buddha and the Sangha again, offering everything until it was empty. The Buddha preached the Dharma to him, and he finally attained enlightenment. Furthermore, the Sutra on the Original Conduct of the Bodhisattvas says that in the beginning, the elder Sudatta's family was poor and anxious. Receiving the Buddha's teachings, his body and mind became pure, and he attained the state of Anagamin (one of the stages of enlightenment in Buddhism, meaning 'non-returner'). He only had five gold coins. One day, he took one coin to give to the Buddha, one coin to give to the Dharma, one coin to give to the Sangha, one coin for his own food, and one coin as capital. He did this every day, and he always had one coin, which never ran out. He then received the five precepts and cut off his desires. The women each acted according to their own preferences. One woman was frying grain to make roasted flour, and a fire broke out and spread, burning people and livestock. King Prasenajit (the king of Kosala in ancient India, a protector of the Buddha) ordered his ministers to make a decree that from now on, no one should light fires or candles at night, and anyone who violated this would be fined a thousand taels of gold. At that time, Sudatta attained enlightenment and sat in meditation day and night at home. At midnight, when the rooster crowed, he lit a lamp and sat in meditation. The patrolmen caught him, brought the lamp, and reported to the king that he should pay the fine. Sudatta told the king that he was now poor and did not have a hundred coins of property. How could he pay the fine? The king was angry.
敕使閉著獄中。即將須達付獄執守。四天王見。初夜四天王來下。語須達言。我與汝錢。用輸王罰可得來出。為四天王說經便去。到中夜天帝復來見之。須達為說法竟。帝釋便去比。到后夜梵天覆下見。為說法。梵天覆去。時王夜于觀上。見獄上火光。時王明日。即便遣人往語須達。坐火被閉而無慚羞。續後然火。須達答言。我不然火。若然火者當有菸灰。復語須達。初夜有四火。中夜有一火。倍大前火。后夜復有一火。隨倍於前。言不然火。為是何等。須達答言。此非是火。初夜四天王來見我。中夜天帝來見我。后夜梵天來見我。是天神上光明之焰。非是火也。使聞其語即往白王。王聞如是心驚毛豎。王言。此人福德殊特乃爾。我今云何而毀辱之。即敕使言。促放出去。勿使稽遲。便放令去。須達得出往至佛所。禮佛聽法。波斯匿王即便嚴駕。尋至佛所。人民見王皆悉避起。唯有須達心存法味。見王不起。王心微恨。此是我民。懷于輕慢見我不起。遂懷慍心。佛知其意止不說法。王白佛言。愿說經法。佛告王言。今非是時。云何是人起瞋恚。忿結不解。貪淫女色。自大無敬。其心垢濁。聞于妙法而不能解。以是之故。今非是時為王說法。王聞佛語。意自念言。坐此人故。令我今日有二析減。又起瞋恚不得聞法。為佛
作禮而去。出到有外敕語左右。此人若出直斫頭取。作是語已。應時四面。虎狼師子。毒害之狩。悉來圍繞于王。王見恐怖還至佛所。佛問大王何以來還。王白佛言。見怖來還。佛告王曰。識此人不。王曰。不識。佛言。此人已得阿那含道。坐起惡意向此人故。是故使爾。若不還者。王必當危不得全濟。王聞佛語即大恐怖。即向須達懺悔作禮。羊皮四布。于須達前王言。此是我人而。向屈辱。實為甚難。須達復言。而我貧窮行於佈施。亦復甚難。尸羅師質。為國平正。為賊所捉。臨命不犯妄語。賊便放之。實為甚。難。復有天名曰尸迦梨。于高樓上臥。有天王女來。以持禁戒而不受之。實為甚難。於是四人。即于佛前各說頌曰。
貧窮佈施難 豪貴忍辱難 危險持戒難 少壯舍欲難
佛說偈已。王及臣民。皆大歡喜作禮而去。
貧兒緣第四
如辯意長者子經云。於是辯意長者子。為佛作禮。叉手白佛言。唯愿世尊。過於貧聚及諸眾會。明日屈于舍食。爾時世尊默然許可。諸長者子禮佛而去。到舍具饌。明日世尊。與諸大眾。往到其處就坐儼然。辯意白父母及諸眷屬。前禮佛足。各自供侍。辯意起行澡水。敬意奉食。下食未訖。有一乞兒前歷座乞。佛未咒愿無敢與者。遍無所得。瞋恚而去
【現代漢語翻譯】 現代漢語譯本： 行禮后離去。國王出去后，對外面的侍從下令：『如果這個人出來，直接砍下他的頭。』說完這話，立刻四面八方出現虎、狼、獅子以及有毒的野獸，將國王團團圍住。國王見此情景，非常恐懼，又回到佛陀那裡。佛陀問國王：『你為何又回來了？』國王稟告佛陀說：『因為害怕，所以回來了。』佛陀告訴國王說：『你認識這個人嗎？』國王說：『不認識。』佛陀說：『這個人已經證得阿那含道（Anāgāmi，不還果）。因為你剛才對他起了惡念，所以才導致這樣。如果不是回來，你必定會有危險，無法保全性命。』國王聽了佛陀的話，非常害怕，立刻向須達（Sudatta）懺悔，行禮道歉。用羊皮鋪在地上，在須達面前，國王說：『這個人是我的臣民，而我卻想侮辱他，這實在是太難了。』須達也說：『而我貧窮，卻還要行佈施，這也是非常難的。』尸羅（Śīla）以正直為根本，為國家主持公正，卻被盜賊抓住，面臨死亡也不說謊，盜賊便放了他，這實在是太難了。』還有一位天人名叫尸迦梨（Śikarī），在高樓上睡覺，有天王之女來引誘他，但他因為持守禁戒而不接受，這實在是太難了。』於是這四個人，就在佛陀面前各自說了偈頌：
『貧窮佈施難，豪貴忍辱難， 危險持戒難，少壯舍欲難。』
佛陀說完偈頌后，國王和臣民都非常歡喜，行禮后離去。
貧兒緣第四
如《辯意長者子經》所說，辯意（Vimalamati）長者子向佛陀行禮，合掌稟告佛陀說：『希望世尊能夠光臨寒舍，以及各位大眾，明天到我家應供。』當時世尊默然應允。各位長者子行禮后離去，回到家中準備豐盛的齋飯。第二天，世尊與各位大眾來到辯意長者子的家中，就座后威儀莊嚴。辯意稟告父母以及各位眷屬，上前禮拜佛足，各自供養侍奉。辯意起身行澡水，恭敬地奉上食物。食物還沒吃完，有一個乞丐來到座位前乞討，佛陀還未祝願，沒有人敢給他東西，乞丐到處乞討，一無所獲，於是生氣地離開了。
【English Translation】 English version: He paid homage and departed. After he went out, the king gave an order to his attendants: 'If this person comes out, immediately chop off his head.' As soon as he said this, tigers, wolves, lions, and poisonous beasts came from all directions and surrounded the king. Seeing this, the king was terrified and returned to the Buddha. The Buddha asked the king, 'Why have you returned?' The king reported to the Buddha, 'I returned because I was afraid.' The Buddha told the king, 'Do you recognize this person?' The king said, 'I do not.' The Buddha said, 'This person has attained the state of Anāgāmi (阿那含道, Non-Returner). It is because you had evil thoughts towards him just now that this happened. If you had not returned, you would have been in danger and unable to save your life.' Hearing the Buddha's words, the king was greatly frightened and immediately repented to Sudatta (須達), paying homage and apologizing. He spread sheepskins on the ground, and in front of Sudatta, the king said, 'This person is my subject, and yet I wanted to humiliate him; this is truly difficult.' Sudatta also said, 'And I am poor, yet I still practice giving; this is also very difficult.' Śīla (尸羅), with integrity as his foundation, administered justice for the country, but was captured by thieves. Facing death, he did not lie, and the thieves released him; this is truly difficult.' There was also a deva (天人) named Śikarī (尸迦梨), sleeping on a high tower, and a daughter of a deva king came to seduce him, but he did not accept because he upheld the precepts; this is truly difficult.' Then these four people each spoke a verse in front of the Buddha:
'It is difficult for the poor to give, it is difficult for the wealthy to be patient, It is difficult to uphold the precepts in danger, it is difficult for the young to renounce desire.'
After the Buddha spoke the verse, the king and his ministers were all very happy, paid homage, and departed.
The Story of the Poor Child, the Fourth
As stated in the Sutra of the Son of the Elder Vimalamati (辯意長者子經), the son of the elder Vimalamati (辯意) paid homage to the Buddha, joined his palms, and reported to the Buddha, 'May the World-Honored One condescend to visit my humble dwelling, along with all the assembly, and accept my offering tomorrow.' At that time, the World-Honored One silently agreed. The sons of the elders paid homage and departed, returning home to prepare a lavish meal. The next day, the World-Honored One and the assembly came to the home of the son of the elder Vimalamati, and sat down with dignified demeanor. Vimalamati informed his parents and relatives, stepped forward to bow at the Buddha's feet, and each offered their service. Vimalamati rose to offer water for washing hands and respectfully presented the food. Before the meal was finished, a beggar came to beg from seat to seat. As the Buddha had not yet given his blessing, no one dared to give him anything. The beggar begged everywhere but received nothing, and left in anger.
。便生惡念。此諸沙門放逸愚惑。有何道哉。貧者從乞無心見與。長者迷惑。用為飴此。無慈愍意。吾為王者。以鐵輞車轢斷其頭。言已便去。佛達嚫既訖。復有一乞兒。而來入乞食。坐中眾人各各與之。大得飯食歡喜而去。即生念言。此諸沙門皆有慈心。憐吾貧寒施食充飽。得濟數日。善哉善哉。長者乃能供事此諸大士。其福無量。吾為王者。當供養佛及眾弟子。乃至七日。猶不報今日飢渴之恩。言已便去。佛食已訖。說法即還精舍之中。佛告阿難。從今已后。嚫訖下食。以此為常。時二乞兒。展轉乞匈到他國中。臥于道邊深草之中。時彼國王。忽然崩亡無有繼后。時國相師。明知相法。讖書記曰。當有賤人應為王者。諸臣百官。千乘萬騎案行國界。誰應為王。顧視道邊深草之中。上有云蓋。相師占相曰。中有神人。即見乞兒相應為王。諸臣拜謁各稱為臣。乞兒驚愕。自云下賤非是王種。皆言應相非是強力。香湯沐浴。著王者之服。光相儼然。稱善無量。導從前後回車入國。時惡念者。在深草中臥寐不覺。車轢斷其頭。王到國中。陰陽和調四氣隆赫。人民安樂稱王之德。
爾時國王自念。昔者貧窮之人。以何因緣得為國王。昔行乞時。得蒙佛恩。大得飯食便生善念。得為王者。供養七日。佛之恩德。今已果之
【現代漢語翻譯】 現代漢語譯本：他便生起惡念：『這些沙門放縱、愚蠢、迷惑，有什麼道可言？貧窮的人來乞討，他們無心施捨；長者也迷惑，用食物來供養他們，沒有慈悲憐憫之心。我如果是國王，就要用鐵輪車碾斷他們的頭！』說完就離開了。佛陀接受供養完畢后，又有一個乞丐來乞食，在座的眾人都各自施捨給他，乞丐得到很多飯食，歡喜地離開了。他隨即生起善念：『這些沙門都很有慈悲心，憐憫我貧窮飢寒，施捨食物讓我吃飽，可以度過好幾天。太好了！太好了！長者能夠供養這些大士，他的福報無量。我如果是國王，應當供養佛陀和眾弟子，即使七天也無法報答今日的飢渴之恩。』說完也離開了。佛陀用齋完畢，說法后就回到精舍中。佛陀告訴阿難：『從今以後，接受供養完畢后才下食，以此為常。』當時這兩個乞丐，輾轉乞討到了其他國家，躺在路邊的深草叢中。當時那個國家的國王，忽然駕崩，沒有後嗣。當時的國相，精通相術，根據讖書的記載說：『應當有應相之人成為國王。』於是眾臣百官，千乘萬騎巡視國界，尋找誰應成為國王。他們看到路邊深草叢中，上方有云彩覆蓋。相師占卜后說：『其中有神人。』隨即發現乞丐具有應為國王的相貌。眾臣拜見，都稱他為臣。乞丐驚愕，自稱『我不是王族。』眾人都說『應相是天意，不是強力可以改變的。』於是用香湯沐浴，給他穿上國王的服裝，光彩照人，威嚴無比，眾人都稱讚不已。眾人簇擁著他，前後護衛，回車進入國都。當時生惡念的乞丐，在深草叢中睡覺沒有察覺，被車碾斷了頭。國王到達國都后，風調雨順，國泰民安，人民安樂，稱頌國王的德行。 當時國王自己思念：『我過去是個貧窮的人，因為什麼因緣能夠成為國王呢？』回想過去行乞時，得到佛陀的恩德，得到很多飯食，便生起善念，因此才能成為國王，並供養佛陀七日，佛陀的恩德，如今已經應驗了。
【English Translation】 English version: Then he conceived an evil thought: 'These shramanas (ascetics) are indulgent, foolish, and deluded. What dharma (teaching) do they have? When a poor person begs, they are unwilling to give. The elder (wealthy man) is also deluded, using food to nourish them, without compassion. If I were king, I would crush their heads with iron-wheeled carts!' Having spoken, he departed. After the Buddha finished receiving the offering, another beggar came to beg for food. The people in the assembly each gave to him. The beggar received much food and left joyfully. He then conceived a good thought: 'These shramanas all have compassionate hearts, pitying my poverty and hunger, giving me food to fill my belly, enough to last for several days. Excellent! Excellent! The elder is able to serve these great beings; his merit is immeasurable. If I were king, I should make offerings to the Buddha and his disciples, even for seven days, yet still not repay the kindness of relieving my hunger and thirst today!' Having spoken, he also departed. After the Buddha finished eating, he preached the dharma and returned to the vihara (monastery). The Buddha told Ananda: 'From now on, after receiving offerings, then take food. Let this be the norm.' At that time, the two beggars, wandering and begging, arrived in another country, lying down in deep grass by the roadside. At that time, the king of that country suddenly died, leaving no successor. The state astrologer, skilled in astrology, according to the prophetic records, said: 'There should be one with the marks to become king.' So the ministers and officials, with thousands of chariots and tens of thousands of horsemen, inspected the borders of the kingdom, seeking who should be king. They saw in the deep grass by the roadside, above, a cloud covering. The astrologer, divining, said: 'Within is a divine person.' They then saw that the beggar had the marks to become king. The ministers bowed and addressed him as their lord. The beggar was astonished, saying, 'I am not of royal lineage.' They all said, 'The marks are destiny, not something that can be forced.' They bathed him in fragrant water, dressed him in the clothes of a king, his radiance majestic, and all praised him without measure. They escorted him, with attendants before and behind, turning the chariot to enter the capital. At that time, the beggar with evil thoughts, sleeping in the deep grass, did not notice and was crushed to death by the chariot. After the king arrived in the capital, the yin and yang were in harmony, the four seasons flourished, the people were peaceful and happy, praising the king's virtue. At that time, the king thought to himself: 'I was once a poor person. By what cause and condition was I able to become king?' Recalling that when I was begging, I received the Buddha's grace, receiving much food, and then conceived a good thought. Therefore, I was able to become king and make offerings to the Buddha for seven days. The Buddha's grace has now been fulfilled.'
。即召群臣。遙向舍衛國燒香作禮。即遣使者往請佛言。蒙世尊遺恩得為人王。愿屈尊神來化此國。愚冥之人得見教訓。於是佛告諸弟子。當受請。佛與弟子無央數眾。往到彼國。時王出迎為佛作禮。入宮食訖。王請世尊。說得王因緣。佛具為說。如前因緣。由起善念。今王是也。時惡念者。非直轢頭而死已。后入地獄為火車所轢。億劫乃出。王今請佛報誓過厚。世世受福無有極已。爾時世尊以偈頌曰。
人心是毒根 口為禍之門 心念而口言 身受其殃罪 不念人善惡 身作身受患 意欲害於彼 不覺車轢頭 以為甘露法 令人生天上 心念而口言 身受其福德 有念善惡人 自作安身本 意念一切善 如王得天位
是時國王聞經歡喜。舉國臣民得須陀洹道。
又賢愚經云。佛在舍衛國。與諸弟子千二百五十人俱。國中有五百乞兒。常依如來。隨逐眾僧。乞匈自活。厭心內發求索出家。共白佛言。如來出世甚為難遇。我等下賤蒙濟身命。今貪出家。不審許不。告諸乞兒。我法清凈無有貴賤。譬如清水洗諸不凈。若貴若賤。水之所洗無不凈者。又如大火所至之處。其被燒者。無不燋然。又如虛空。貧富貴賤。有入中者。隨意自恣。乞兒聞說。並皆歡喜。信心倍隆。歸
【現代漢語翻譯】 現代漢語譯本：於是（國王）召集所有大臣，遙遠地向舍衛國（Śrāvastī，古印度城市，佛陀常駐地）焚香行禮，隨即派遣使者前去迎請佛陀，說道：『蒙受世尊遺留的恩德，我得以成為人王，希望您能屈尊降臨，教化這個國家，讓愚昧無知的人們得以接受教誨。』於是佛陀告訴眾弟子：『應當接受邀請。』佛陀與無數弟子一同前往那個國家。當時國王出城迎接，向佛陀行禮，進入王宮用膳完畢。國王懇請世尊講述他得為國王的因緣。佛陀詳細地講述了之前的因緣，說：『由於（你）生起了善念，所以今生才能成為國王。』當時生起惡念的人，不僅僅是被車輪碾壓頭部而死，死後還墮入地獄，被火輪碾壓，要經歷億萬劫才能脫離。國王您現在迎請佛陀，報答誓願太過隆重，世世代代都將享受無盡的福報。』當時，世尊以偈頌說道： 『人心是毒之根源，口是招致災禍的門戶；心中所想，口中說出，身體就要承受災殃罪過。 不思念他人的善惡，自身所作，自身承受苦患； 心中想要加害他人，不知不覺就被車輪碾壓頭部。 以為是甘露妙法，能使人往生天上； 心中思念，口中說出，身體就能承受福德。 心中思念善惡之人，自己為自己奠定安身立命的根本。 心中思念一切善事，就像國王一樣獲得天子的地位。』 當時國王聽聞佛經，歡喜不已，舉國上下臣民都證得了須陀洹道（Srota-apanna，佛教四果位中的初果）。 又《賢愚經》記載，佛陀在舍衛國（Śrāvastī，古印度城市，佛陀常駐地），與一千二百五十位弟子在一起。國內有五百個乞丐，經常依靠如來，跟隨僧眾，乞討食物維持生計。他們內心生起厭離之心，想要出家，於是共同稟告佛陀說：『如來出世實在難以遇到，我們蒙受佛陀的救濟得以保全性命，現在想要出家，不知道是否允許？』佛陀告訴這些乞丐說：『我的佛法清凈平等，沒有貴賤之分。譬如清水，可以洗滌一切不凈之物，無論是高貴還是低賤，被水洗滌之後，沒有不乾淨的。又如熊熊烈火，所到之處，被燒到的東西，沒有不被燒焦的。又如虛空，無論貧窮富貴，進入其中的人，都可以隨意自在。』乞丐們聽了佛陀的開示，都歡喜不已，信心倍增，歸...
【English Translation】 English version: Then (the king) summoned all his ministers and, from afar, burned incense and paid homage towards Śrāvastī (ancient Indian city, where the Buddha often resided). He then sent messengers to invite the Buddha, saying, 'Having received the grace left by the World Honored One, I have become a king. I wish you would condescend to come and transform this country, so that the ignorant people may receive teachings.' Thereupon, the Buddha told his disciples, 'We should accept the invitation.' The Buddha, with countless disciples, went to that country. At that time, the king came out to greet him and paid homage to the Buddha. After entering the palace and finishing the meal, the king requested the World Honored One to explain the causes and conditions of his becoming a king. The Buddha explained in detail the previous causes and conditions, saying, 'Because (you) arose with good thoughts, you are now a king.' The person who arose with evil thoughts at that time was not only crushed to death by the wheel, but after death, he fell into hell and was crushed by fiery wheels, and it would take billions of kalpas (aeons) to escape. Your Majesty, your invitation to the Buddha to repay your vows is too grand; you will enjoy endless blessings for generations to come.' At that time, the World Honored One spoke in verse, saying: 'The human heart is the root of poison, the mouth is the gate of calamity; What the heart thinks and the mouth speaks, the body will suffer the consequences of sin. Not thinking of the good or evil of others, one's own actions bring suffering upon oneself; Intending to harm others, unknowingly, one's head is crushed by the wheel. Thinking it is the nectar of Dharma (law), it enables people to be reborn in heaven; What the heart thinks and the mouth speaks, the body will receive blessings. Thinking of good and evil people, one establishes the foundation for one's own well-being; Thinking of all good deeds, like the king, one obtains the position of a heavenly ruler.' At that time, the king, hearing the sutra (discourse), was overjoyed, and all the ministers and people of the country attained the path of Srota-apanna (stream-enterer, the first of the four stages of enlightenment). Furthermore, the Xian Yu Jing (Sutra of the Wise and Foolish) says that the Buddha was in Śrāvastī (ancient Indian city, where the Buddha often resided) with 1,250 disciples. There were 500 beggars in the country who often relied on the Tathagata (another name for Buddha), followed the Sangha (monastic community), and begged for food to sustain themselves. They developed a sense of weariness and desired to renounce the world, so they jointly reported to the Buddha, saying, 'It is very difficult to encounter the Tathagata in the world. We have been saved by the Buddha and have been able to preserve our lives. Now we desire to renounce the world. We do not know if it is permissible?' The Buddha told these beggars, 'My Dharma (law) is pure and equal, without distinction between noble and lowly. For example, clear water can wash away all impurities. Whether noble or lowly, whatever is washed by water is cleansed. Also, like a raging fire, wherever it goes, whatever is burned is scorched. Also, like the empty space, whether poor or rich, those who enter it can be free and at ease.' The beggars, hearing the Buddha's teachings, were overjoyed and their faith increased greatly, returning...
誠出家。佛告善來。頭髮自墮法衣在身。沙門形相於是具足。佛為說法。成阿羅漢。於時國中諸豪長者。聞度乞兒皆興慢心。云何如來。聽此下賤之人在眾僧次。我等修福。請佛眾食。令此下賤坐我牀蓆捉我食器。爾時太子祇陀。請佛及僧。遣使白佛。唯愿世尊。明受我請及比丘僧。所度乞兒我不請之。慎勿將來。明日食時。佛告乞兒。吾受彼請。汝不及例。今可往至郁單越。取自然成熟粳米。還至其家。隨意坐次。自食粳米。比丘如命。即以神足往彼世界。各各自取滿缽還。攝威儀乘空而來。如雁飛至祇陀家坐。隨次各食。於時太子。睹眾比丘威儀進止神足福德。敬心歡喜嘆未曾有。而白佛言。不審。此諸賢聖從何。方來。佛告祇陀。若欲知者。正是昨日所不請者。具向太子說其因緣。爾時祇陀聞說是語。極懷慚愧。自我愚弊不別明闇。不審。此徒種何善行。今值世尊特蒙殊潤。復造何咎乞丐自活。佛告祇陀。過去久遠時。有大國名波羅柰。有一山名曰利師。古昔諸佛多住其中。若無佛時。有二千辟支佛。恒至其中。有一長者。名曰散陀寧。時世旱儉。其家巨富。即問藏監。今我藏中谷米多少。欲請大士。未知供不。藏監對曰。饒多足供。即請二千辟支。飯食供養。差五百使人。供設飯食。時諸使人厭心便生。我等
【現代漢語翻譯】 現代漢語譯本 誠懇地出家。佛陀告訴他：『善來。』他的頭髮自然脫落，袈裟自然穿在身上，沙門的形象就這樣具足了。佛陀為他說法，使他成了阿羅漢（已斷絕輪迴的聖人）。當時，國中許多富豪長者，聽說佛陀度化了一個乞丐，都生起了輕慢之心，（他們）說：『如來（對佛陀的尊稱）怎麼能讓這種卑賤之人在僧眾中列席呢？我們修福，請佛和僧眾吃飯，卻要讓這種卑賤之人坐在我的座位上，用我的餐具？』 當時，太子祇陀（Jetakumāra，祇樹給孤獨長者的兒子）邀請佛陀和僧眾。他派使者稟告佛陀：『唯愿世尊（對佛陀的尊稱）明確接受我的邀請以及比丘（bhikkhu，出家修行的男子）僧眾，但您所度化的那個乞丐，我沒有邀請他，請千萬不要帶來。』第二天吃飯的時候，佛陀告訴那個乞丐：『我接受了他們的邀請，你不在被邀請之列。現在你可以去郁單越（Uttarakuru，北俱盧洲），取那裡自然成熟的粳米，然後回到祇陀家，隨意就座，自己食用粳米。』 比丘（bhikkhu，出家修行的男子）聽從佛陀的命令，立刻用神通前往那個世界，各自取了滿滿一缽粳米回來。他們收斂威儀，乘空而來，像大雁一樣飛到祇陀家，按照次序各自就座食用。當時，太子看到眾比丘（bhikkhu，出家修行的男子）威儀莊重，進退有度，神通廣大，福德深厚，心中充滿敬佩和歡喜，讚歎說從未見過這樣的景象。他問佛陀：『請問，這些賢聖是從哪裡來的？』 佛陀告訴祇陀：『如果想知道，他們就是昨天你沒有邀請的那個人。』佛陀詳細地向太子說明了事情的緣由。當時，祇陀聽了這些話，感到非常慚愧，（他說）『我真是愚蠢，不能分辨明智和愚昧。』（他問佛陀）『請問，這些人種了什麼善行，今生才能遇到世尊（對佛陀的尊稱）的特別恩澤？又造了什麼罪業，以至於要靠乞討為生？』 佛陀告訴祇陀：『過去很久以前，有一個大國名叫波羅柰（Varanasi，古印度城市），有一座山名叫利師（Rishi，賢者），過去的諸佛（Buddha，覺悟者）大多居住在那裡。如果沒有佛（Buddha，覺悟者）出世的時候，有兩千辟支佛（Pratyekabuddha，獨覺佛）經常到那裡。有一位長者，名叫散陀寧（Sandani），當時世道乾旱，糧食歉收，但他家卻非常富有。他問管倉庫的人：『現在我的倉庫里還有多少穀米？我想請大士（菩薩）們吃飯，不知道夠不夠？』管倉庫的人回答說：『很多，足夠供應。』於是他邀請了兩千辟支佛（Pratyekabuddha，獨覺佛）來吃飯供養，並安排了五百個使者來準備飯食。當時，這些使者心中產生了厭煩的情緒，（他們想）『我們』
【English Translation】 English version He sincerely renounced his home. The Buddha said to him, 'Welcome.' His hair naturally fell off, and the Dharma robes were on his body. The appearance of a Shramana (monk) was thus complete. The Buddha preached the Dharma to him, and he became an Arhat (one who has attained enlightenment and is free from rebirth). At that time, many wealthy elders in the kingdom, upon hearing that the Buddha had converted a beggar, all developed arrogance. (They) said, 'How can the Tathagata (an epithet for the Buddha) allow such a lowly person to be among the Sangha (monastic community)? We cultivate merit and invite the Buddha and the Sangha for a meal, but must this lowly person sit on my seat and use my utensils?' At that time, Prince Jeta (Jetakumāra, son of Anathapindika) invited the Buddha and the Sangha. He sent a messenger to inform the Buddha, 'May the World-Honored One (an epithet for the Buddha) clearly accept my invitation and that of the Bhikkhu (monk) Sangha, but the beggar you have converted, I have not invited him, please do not bring him.' The next day, at mealtime, the Buddha told the beggar, 'I have accepted their invitation, and you are not included. Now you can go to Uttarakuru (the northern continent) and take the naturally ripened粳米 (japonica rice) there, then return to Jeta's house, sit wherever you like, and eat the粳米 (japonica rice) yourself.' The Bhikkhu (monk) obeyed the Buddha's command and immediately used his supernatural powers to go to that world, each taking a full bowl of粳米 (japonica rice) back. They restrained their majesty and came through the air, flying like geese to Jeta's house, sitting down in order and eating. At that time, the prince saw the Bhikkhus (monks) with dignified demeanor, proper conduct, supernatural powers, and profound merit, and his heart was filled with respect and joy, marveling that he had never seen such a sight. He asked the Buddha, 'Where did these virtuous ones come from?' The Buddha told Jeta, 'If you want to know, they are the ones you did not invite yesterday.' The Buddha explained the whole story to the prince in detail. At that time, Jeta felt very ashamed when he heard these words, (he said) 'I am so foolish, unable to distinguish between wisdom and ignorance.' (He asked the Buddha) 'Please tell me, what good deeds did these people plant that they can receive the special grace of the World-Honored One (an epithet for the Buddha) in this life? And what offenses did they commit that they have to live by begging?' The Buddha told Jeta, 'In the distant past, there was a great kingdom called Varanasi (an ancient Indian city), and a mountain called Rishi (sage), where most of the Buddhas (enlightened ones) of the past resided. When there is no Buddha (enlightened one) in the world, two thousand Pratyekabuddhas (solitary Buddhas) often go there. There was an elder named Sandani, and at that time the world was dry and the harvest was poor, but his family was very wealthy. He asked the warehouse manager, 'How much grain do I have in my warehouse now? I want to invite the Bodhisattvas (enlightened beings) for a meal, I don't know if it's enough?' The warehouse manager replied, 'A lot, enough to supply.' So he invited two thousand Pratyekabuddhas (solitary Buddhas) to eat and make offerings, and arranged for five hundred messengers to prepare the meals. At that time, these messengers developed a sense of boredom, (they thought) 'We'
諸人所以辛苦。皆由此諸乞兒。爾時長者。恒令一人知白時到。養一狗子日日逐往。爾時使人。卒值一日忘不往白。狗子時到獨往常處。向諸大士高聲而吠。諸辟支佛聞其狗吠。即知時到來詣便坐。如法受食。因白長者。天今當雨宜可種殖。長者如言耕種。所種之物盡變為瓠。長者見怪。隨時溉灌。后熟皆大。即劈看之。隨所種物。成治凈好。麥滿其中。長者歡喜。其家滿溢。復分親族。合國一切咸蒙恩澤。是時五百作食之人。念言。斯之獲果實。是大士之恩。我等云何惡言向彼。即往其所請求改悔。復立誓言。愿使我等於將來世。遭值賢聖蒙得解脫。由此之故。五百世中常作乞兒。因其改悔復立誓故。今遭我世蒙得過度。太子當知。爾時大富散陀寧者。我身是也。時藏臣者今須達是也。日白時到者。今優填王是也。五百作食人者。今此五百阿羅漢是也。爾時祇陀及眾會者。睹其神變。皆得四果。
貧女緣第五
如賢愚經云。昔佛在世時。尊者迦旃延。在阿槃提國。時彼國中。有一長者大富饒財。家有一婢小有愆過長者鞭打晝夜走使。衣不蓋形食不充口。年老辛苦思死不得。適持𤬪詣河取水。舉聲大哭。爾時尊者。聞其哭聲往到其所。問知因緣。即語之言。汝若貧者。何不賣之。老母答言。誰買貧者。迦
【現代漢語翻譯】 現代漢語譯本： 人們之所以如此辛苦，都是因為這些乞丐（指辟支佛）。當時，那位長者總是安排一個人在齋飯時間到來時告知辟支佛。他還養了一條狗，每天都讓它去通知。有一次，負責通知的人忘記了去告知，狗到了時間就自己去了老地方，朝著各位大士（指辟支佛）高聲吠叫。諸位辟支佛聽到狗叫，就知道齋飯時間到了，便來到座位上，如法地接受供養。之後，他們告訴長者，『現在應該要下雨了，可以耕種了。』長者聽從了他們的話去耕種，所種的東西都變成了葫蘆。長者覺得奇怪，還是按時澆灌。葫蘆成熟后都很大，剖開一看，裡面裝滿了處理乾淨的上好麥子。長者非常高興，家裡的糧食堆得滿滿的，又分給親戚和全國的人，大家都得到了恩惠。 當時，那五百個做飯的人心想：『我們能獲得這樣的果實，都是大士們的恩德，我們怎麼能惡語相向呢？』於是他們來到辟支佛那裡，請求懺悔，並且立下誓言：『愿我們在將來的世世代代，能夠遇到賢聖，得到解脫。』因為這個緣故，他們在五百世中常常做乞丐。又因為他們懺悔並且立下誓言，所以今生才能遇到我（指佛陀），得到度化。太子（指佛陀），你應該知道，當時那位大富翁散陀寧（Sundarananda）就是我的前身，當時的藏臣就是現在的須達（Sudatta），每天報時的人就是現在的優填王（Udayana），那五百個做飯的人，就是現在的這五百位阿羅漢（Arhat）。當時祇陀（Jeta）和在場的大眾，看到了這種神奇的變化，都證得了四果（Sotapanna, Sakadagami, Anagami, Arhat）。
貧女緣第五
如《賢愚經》所說，過去佛陀在世的時候，尊者迦旃延（Katyayana）在阿槃提國（Avanti）。當時那個國家裡，有一位長者，非常富有。他家有一個婢女，因為犯了一點小過錯，長者就日夜鞭打她，讓她不停地幹活。她衣不蔽體，食不果腹，年紀大了，生活困苦，想死都死不了。有一天，她拿著水罐到河邊取水，大聲哭泣。當時，尊者迦旃延聽到她的哭聲，就來到她身邊，問明了原因。於是對她說：『你既然這麼貧窮，為什麼不把自己賣掉呢？』老婦回答說：『誰會買一個窮人呢？』
【English Translation】 English version: The reason people suffer so much is because of these beggars (referring to Pratyekabuddhas). At that time, the elder always arranged for someone to announce when the meal time arrived. He also kept a dog, which he sent to notify them every day. Once, the person in charge of notifying them forgot to go, so the dog went to the usual place by itself and barked loudly at the great beings (referring to Pratyekabuddhas). When the Pratyekabuddhas heard the dog barking, they knew it was time for the meal, so they came to their seats and received the offerings according to the Dharma. Afterwards, they told the elder, 'It should rain now, you can start planting.' The elder listened to them and planted, and everything he planted turned into gourds. The elder found it strange, but he still watered them regularly. When the gourds ripened, they were very large. When he cut them open, they were filled with well-prepared, high-quality wheat. The elder was very happy, and his house was filled with grain. He shared it with his relatives and everyone in the country, and everyone received his kindness. At that time, the five hundred cooks thought, 'We were able to obtain such fruits because of the kindness of the great beings. How could we speak ill of them?' So they went to the Pratyekabuddhas, asked for repentance, and made a vow: 'May we encounter the wise and holy ones in future generations and be liberated.' Because of this, they were often beggars for five hundred lifetimes. And because they repented and made a vow, they are able to encounter me (referring to the Buddha) in this life and be liberated. Prince (referring to the Buddha), you should know that the wealthy Sundarananda of that time was my past life, the treasurer of that time was the current Sudatta, the person who announced the time every day was the current King Udayana, and the five hundred cooks were the current five hundred Arhats. At that time, Jeta and the assembly present, seeing this miraculous transformation, all attained the four fruits (Sotapanna, Sakadagami, Anagami, Arhat).
The Story of the Poor Woman, Chapter Five
As stated in the Sutra of the Wise and Foolish, in the past when the Buddha was in the world, Venerable Katyayana was in Avanti. At that time, in that country, there was an elder who was very wealthy. He had a maid in his house who had made a small mistake, so the elder whipped her day and night, making her work non-stop. Her clothes did not cover her body, she did not have enough to eat, and she was old and suffering, unable to die even if she wanted to. One day, she took a water jug to the river to fetch water and cried loudly. At that time, Venerable Katyayana heard her crying, came to her side, and asked her the reason. So he said to her, 'Since you are so poor, why don't you sell yourself?' The old woman replied, 'Who would buy a poor person?'
旃延言。貧實可賣。老母向言。貧可賣者。賣之云何。迦旃延言。汝若賣者。一隨我語。告令先洗。洗已教施。母白尊者。我今貧窮身上衣無。手許完納。唯有此𤬪是大家許。當以何施。即持缽與。教取水施。受為咒愿。次與授戒。復教唸佛。竟問之言。汝止何處。婢即答言。無定止處。隨舂炊磨即宿其處。或在糞堆。尊者語言。汝好勤心恭謹走使。伺其大家一切臥訖。竊開戶入。于其戶內敷草而坐。思惟觀佛。母受教已。至夜坐處戶內命終。生忉利天。大家曉見瞋恚而言。此婢常不聽入舍。何忽此死。即便遣人。以草繫腳置寒林中。此婢生天與五百天子以為眷屬。即以天眼。觀見故身生天因緣。尋即將彼五百天子。赍持香華到寒林中。燒香散花供養死屍。放天光明照于村林。大家見怪。普告遠近。詣林觀看見已語言。此婢已死何故供養。天子報言。此吾故身。即為具說生天因緣。后皆回詣迦旃延所。禮拜供養因緣說法。五百天子。悉皆獲。得須陀洹果。既得果已還歸天上。以是因緣。智者應當如是學之。
又佛說摩訶迦葉度貧母經云。佛在舍衛國。是時摩訶迦葉。獨行教化到王舍城。常行大哀福于眾生。舍諸豪富而從貧乞。時欲分衛。先入三昧。何所貧人吾當福之。即入王舍大城之中。見一孤母最甚貧困。在
【現代漢語翻譯】 迦旃延說：『貧窮確實可以出賣。』老婦人問他說：『貧窮可以出賣，要怎樣出賣呢？』迦旃延說：『你如果想出賣，就照我的話去做。先去洗浴乾淨，洗完後學習佈施。』老婦人告訴尊者說：『我現在貧窮，身上連一件完整的衣服都沒有，只有這個破碗是主家允許我使用的，我用什麼來佈施呢？』迦旃延就把缽給她，教她取水佈施，併爲她祝願，然後為她授戒，又教她念佛。完畢后問她說：『你住在哪裡？』婢女回答說：『我沒有固定的住處，隨著舂米、做飯、磨面，就在那裡過夜，有時甚至睡在糞堆旁。』尊者說：『你要好好地、恭敬地為主人做事，等到主人都睡下後，偷偷地打開門進去，在屋裡鋪上草，然後坐下來思惟觀佛。』老婦人聽了迦旃延的教導后，當晚就在坐的地方去世了，轉生到了忉利天（三十三天，佛教的欲界六天之一）。主家早上起來看見后，生氣地說：『這個婢女平時都不允許她進屋，怎麼突然死在這裡了？』就派人把她的腳用草繩綁起來，扔到寒林（墓地）中。這個婢女轉生到天界后，有五百個天子作為她的眷屬。她用天眼觀察到自己前世的身體以及轉生到天界的原因，立刻帶著那五百個天子，拿著香和花來到寒林中，燒香散花供養她的屍體，放出天界的光芒照亮了村莊和樹林。主家看到這種奇怪的景象，就告訴遠近的人，讓他們到樹林里觀看。看到后就問：『這個婢女已經死了，為什麼要供養她？』天子回答說：『這就是我前世的身體。』然後詳細地說了自己轉生到天界的原因。後來，他們都一起回到迦旃延那裡，禮拜供養，聽他講述因緣和佛法。五百個天子都獲得了須陀洹果（小乘初果）。獲得果位后，他們就回到了天界。因此，有智慧的人應當這樣學習。 佛陀又說《摩訶迦葉度貧母經》，佛陀在舍衛國（古印度憍薩羅國首都）的時候，摩訶迦葉（釋迦牟尼十大弟子之一，以頭陀苦行著稱）獨自修行教化，來到王舍城（古印度摩揭陀國首都）。他經常以大慈悲心為眾生造福，捨棄那些豪門富戶，而向貧窮的人乞食。當時他想去乞食，就先進入三昧（禪定），心想：我應該為哪個貧窮的人帶來福報呢？於是進入王舍大城中，看到一位孤苦的老婦人，非常貧困。
【English Translation】 Katyayana said, 'Poverty can indeed be sold.' The old woman asked him, 'Poverty can be sold? How can it be sold?' Katyayana said, 'If you want to sell it, do as I say. First, take a bath and cleanse yourself, and after washing, learn to give alms.' The old woman told the Venerable One, 'I am now poor and do not even have a complete garment on my body. Only this broken bowl is allowed to me by the master. What can I use to give alms?' Katyayana then gave her his bowl, taught her to fetch water and give it as alms, and blessed her. Then he gave her precepts and taught her to recite the Buddha's name. After finishing, he asked her, 'Where do you live?' The maid replied, 'I have no fixed abode. I stay wherever I am husking rice, cooking, or grinding flour, and sometimes I even sleep by the dung heap.' The Venerable One said, 'You should diligently and respectfully serve your master, and when all the masters have fallen asleep, secretly open the door and enter. Spread grass inside the house and sit down to contemplate the Buddha.' After the old woman heard Katyayana's instructions, she passed away that night in the place where she was sitting and was reborn in Trayastrimsa Heaven (the Heaven of Thirty-Three, one of the six heavens of desire in Buddhism). The master woke up in the morning and saw her, and angrily said, 'This maid is usually not allowed to enter the house, how did she suddenly die here?' He then sent someone to tie her feet with straw ropes and throw her into the cold forest (cemetery). After this maid was reborn in the heavens, she had five hundred devaputras (heavenly sons) as her retinue. She used her heavenly eye to see her former body and the cause of her rebirth in the heavens, and immediately took those five hundred devaputras, carrying incense and flowers, to the cold forest, where they burned incense, scattered flowers, and made offerings to her corpse, emitting heavenly light that illuminated the village and the forest. The master saw this strange sight and told the people far and near to go to the forest to see it. After seeing it, they asked, 'This maid is already dead, why are you making offerings to her?' The devaputra replied, 'This is my former body.' Then he explained in detail the reason for his rebirth in the heavens. Later, they all returned to Katyayana, paid homage, made offerings, and listened to him explain the causes and conditions and the Dharma. All five hundred devaputras attained the fruit of Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism). After attaining the fruit, they returned to the heavens. Therefore, wise people should learn in this way. Furthermore, the Buddha spoke of the Mahakasyapa's Sutra on Delivering the Poor Mother. When the Buddha was in Shravasti (the capital of the ancient Kosala kingdom in India), Mahakasyapa (one of the ten great disciples of Shakyamuni Buddha, known for his ascetic practices) was practicing and teaching alone, and came to Rajagriha (the capital of the ancient Magadha kingdom in India). He often brought blessings to sentient beings with great compassion, abandoning the wealthy and powerful and begging from the poor. At that time, he wanted to go begging for food, so he first entered Samadhi (meditative state), thinking: Which poor person should I bring blessings to? So he entered the great city of Rajagriha and saw a lonely old woman who was very poor.
于街巷大糞聚中。傍鑿糞聚以為巖窟。羸劣疾病常臥其中。孤單零丁無有衣食。便於巖窟施小籬柵。以障五形。迦葉三昧。知此人宿不植福是以今貧。知母受命終日在近若吾不度永失福堂。母時飢困。長者青衣。而棄米汁臭惡難言。母從乞之。即以破瓦。盛著左右。迦葉到所。咒愿從乞。多少施我可得大福。爾時老母即說偈言。
舉身得疾病 孤窮安可言 一國之最貧 衣食不蓋形 世有不慈人 尚見矜愍憐 云何名慈哀 而不知此死 普世之寒苦 無過我之身 愿見哀矜庶 實不為人惜
摩訶迦葉即答偈言。
佛為三界尊 吾備在其中 欲除汝饑貧 是故從貧乞 若能減身口 分銖已為施 長夜得解脫 後生得豪富
爾時老母。聞偈歡喜。心念前日有臭米汁。是以施之。則不可飲。遙啟迦葉。哀我受不。迦葉答言。大善。母即在窟匍匐取之。形體裸露不得持出。側身僂體。籬上受與。迦葉受之。尊口咒愿使蒙福安。迦葉心念。若吾赍去。著余處飲。母則不信。謂吾棄之。即于母前飲訖蕩缽。還著囊中。於是老母特復真信。迦葉自念。當現神足。令此母人必獲大安。即在空中廣現神變。爾時母人見此踴躍。一心長跪遙視迦葉。迦葉告曰。母今意中。所愿何
【現代漢語翻譯】 現代漢語譯本： 在街巷和大糞堆積的地方，（老母）在糞堆旁鑿出一個巖窟，身體虛弱多病，經常躺在裡面。孤單無依，沒有衣食。便在巖窟前設定小小的籬笆，用來遮擋身體。迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）以三昧（Samādhi，佛教術語，指心專注一境而不散亂的狀態）得知此人宿世沒有種福，所以今生貧困。又知道她的壽命將盡，就在近日。如果我不去度化她，她將永遠失去進入福堂的機會。當時老母飢餓困頓，（看見）長者的僕人（青衣）丟棄米汁，臭氣難聞。老母向他乞討，（僕人）就用破瓦罐盛著，放在左右。迦葉來到這裡，祝願並向她乞討：『多少施捨給我一點，可以獲得大福。』當時老母就說了偈語：
『渾身都是疾病，孤苦伶仃，怎麼說得清？ 一國之中最貧窮，衣食不足以蔽體。 世上還有不慈悲的人，尚且知道憐憫同情。 怎麼能稱作慈悲，卻不知道我將要死去？ 普天之下最寒冷困苦的，沒有超過我的身體。 希望得到哀憐，實際上沒有人珍惜我。』
摩訶迦葉（Mahākāśyapa）就用偈語回答：
『佛是三界至尊，我恭敬地侍奉在其中。 想要解除你的飢餓貧困，所以才向貧窮的你乞討。 如果能從自身口中節省一點，哪怕是極少的一點施捨。 長夜漫漫得以解脫，來世就能得到豪富。』
當時老母，聽了偈語非常歡喜，心裡想到前些日子有臭米汁，因此就用它來佈施。但是（米汁）實在不能飲用，就遠遠地告訴迦葉（Mahākāśyapa），問他是否願意接受。迦葉（Mahākāśyapa）回答說：『很好。』老母就在巖窟里匍匐著去取米汁，身體衰弱，無法拿出來，側著身子彎著腰，在籬笆上遞給迦葉（Mahākāśyapa）。迦葉（Mahākāśyapa）接過米汁，用尊貴的口為她祝願，使她蒙受福報安樂。迦葉（Mahākāśyapa）心想，如果我拿著米汁離開，到別的地方喝，老母就不會相信，以為我丟棄了它。就在老母面前喝完，洗凈缽，放回囊中。於是老母更加真誠地相信了。迦葉（Mahākāśyapa）心想，應當顯現神足通，讓這位老母必定獲得大安樂。就在空中廣現種種神通變化。當時老母看見這些，歡喜踴躍，一心長跪，遙望著迦葉（Mahākāśyapa）。迦葉（Mahākāśyapa）告訴她說：『現在你心中，有什麼願望？』
【English Translation】 English version: In the streets and alleys, amidst piles of excrement, she had carved out a cave beside a dung heap. Frail and ill, she constantly lay within, utterly alone, without clothing or food. She had erected a small fence before the cave to shield her form. Mahākāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices), through Samādhi (a Buddhist term referring to a state of focused concentration), knew that this person had not planted seeds of merit in past lives, hence her present poverty. He also knew that her life was nearing its end. If he did not liberate her, she would forever lose the opportunity to enter the realm of blessings. At that time, the old woman was hungry and distressed. She saw a servant (Qingyi) of a wealthy man discarding rice water, which smelled foul and was repulsive. The old woman begged for it, and the servant filled a broken tile with it, placing it to her left and right. Kāśyapa (Mahākāśyapa) arrived, offering blessings and begging from her: 'Give me a little, and you will gain great merit.' Then the old woman spoke in verse:
'My body is consumed by illness, My loneliness and poverty are beyond words. I am the poorest in the entire kingdom, My clothing and food are insufficient to cover my form. Even the unkind in the world, Still show pity and compassion. How can you be called compassionate, Yet be unaware of my impending death? The cold and suffering of the world, None exceeds my own. I hope to receive compassion and pity, But truly, no one cherishes me.'
Mahākāśyapa (Mahākāśyapa) then replied in verse:
'The Buddha is the honored one of the three realms, I respectfully serve within them. Wishing to relieve your hunger and poverty, Therefore, I beg from the poor. If you can reduce your own consumption, Even a small offering is a great act of charity. You will be liberated from the long night, And in the next life, you will be wealthy.'
At that time, the old woman, hearing the verse, was very happy. She thought of the foul rice water from previous days and decided to offer it. However, it was truly undrinkable. She remotely told Kāśyapa (Mahākāśyapa), asking if he would accept it. Kāśyapa (Mahākāśyapa) replied, 'Excellent.' The old woman crawled within the cave to retrieve the rice water. Her body was too weak to bring it out. She leaned sideways, bending over, and handed it to Kāśyapa (Mahākāśyapa) over the fence. Kāśyapa (Mahākāśyapa) received the rice water and blessed her with his venerable mouth, so that she would receive blessings and peace. Kāśyapa (Mahākāśyapa) thought, 'If I take the rice water away and drink it elsewhere, the old woman will not believe me and will think I discarded it.' He drank it in front of the old woman, washed the bowl, and put it back in his bag. Thereupon, the old woman's faith became even more sincere. Kāśyapa (Mahākāśyapa) thought, 'I should manifest my supernatural powers to ensure that this old woman attains great peace.' He manifested various supernatural transformations in the sky. At that time, the old woman saw these, rejoiced, and knelt with one mind, gazing at Kāśyapa (Mahākāśyapa) from afar. Kāśyapa (Mahākāśyapa) said to her, 'Now, in your heart, what do you wish for?'
等。即啟迦葉。愿以微福。得生天上。於是迦葉忽然不現。老母數日壽終。即生忉利天上。威德巍巍震動天地。光明挺特。譬如七日一時俱出。照曜天宮。帝釋驚悸。何人福德感動勝吾。即以天眼。觀此天女。福德使然。即知天女本生來處。爾時天女即自念言。此之福報。緣其前世供養迦葉所致。假令當以天上珍寶種種百千施上迦葉。猶尚未報須臾之恩。即將侍女。持天香花忽然來下。于虛空中散迦葉上。然後來下。五體投地禮畢卻住。叉手嘆曰。
大千國土 佛為特尊 次有迦葉 能閉罪門 昔在閻浮 糞窟之前 為其貧母 開說真言 時母歡喜 貢上米潘 施如芥子 獲報如山 自致天女 封受自然 是故來下 歸命福田
天女說已。俱還天上。帝釋心念。女施米汁乃致此福。迦葉大哀。但福劣家不往大姓。當作良策。即與天后持百味食。盛小瓶中詣王舍城。巷邊作小陋屋。變其形狀。似於老公。身體痟瘦。僂行而步。公妻二人而共織蓆。貧窮之狀不儲飲食。迦葉後行分衛。見此貧人而往乞食。公言。至貧無有如何。迦葉咒愿良久不去。公言。我等夫妻。甚老織蓆。不暇向乞。唯有少飯。適欲食之。聞仁慈德但從貧乞。是以福之。今雖窮困。意自割損以施賢者。審如所
【現代漢語翻譯】 現代漢語譯本： 於是，啟請迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）尊者，希望憑藉這微小的福德，能夠往生到天界。隨即，迦葉尊者忽然消失不見。老母親在數日後壽終正寢，立即往生到忉利天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界），威德顯赫，震動天地，光明特別明亮，如同七個太陽同時出現，照耀著整個天宮。帝釋天（Indra，忉利天之主）感到驚異，心想：『是何人的福德如此感人，竟然超過了我？』於是用天眼觀察這位天女，得知這是她過去世的福德所致。隨即，帝釋天知道了這位天女前世的來處。當時，天女自己心中想到：『我能獲得如此福報，都是因為前世供養迦葉尊者所致。即使現在用天上的各種珍寶成百上千地佈施給迦葉尊者，也無法報答他須臾的恩德。』於是，她帶著侍女，手持天上的香花，忽然降臨到人間，在虛空中將香花散在迦葉尊者身上，然後降落下來，五體投地，行禮完畢後站立一旁，合掌讚歎道： 『在大千世界中，佛陀是最為尊貴的，其次就是迦葉尊者，他能夠關閉罪惡之門。過去在閻浮提（Jambudvipa，我們所居住的這個世界）的糞坑前，他爲了貧困的母親，開示真正的佛法。當時母親非常歡喜，供養了米飯。佈施如同芥菜籽般微小，獲得的福報卻如同山嶽般巨大，使我能夠成為天女，自然而然地享受天上的福報。因此，我特地降臨人間，歸命于這塊福田。』 天女說完之後，就和侍女一同返回天界。帝釋天心中想到：『這位天女僅僅因為佈施了米汁，就能獲得如此大的福報。迦葉尊者具有大慈悲心，但是福田卻很少到富貴人家，而是經常去貧困之家。』於是，他想出了一個好辦法，就和天后一起拿著各種美味的食物，盛放在小瓶子中，前往王舍城（Rajagrha，古印度摩揭陀國的都城）。他們在巷子邊搭建了一個簡陋的小屋，並且變化了自己的形象，變成了一對老夫婦，身體消瘦，彎腰駝背地行走。這對老夫婦一起編織草蓆，貧窮到沒有多餘的食物儲存。迦葉尊者後來外出乞食，看見了這對貧困的老人，就前去乞討。老翁說：『我們非常貧困，什麼都沒有。』迦葉尊者在那裡祝願了很久，也沒有離開。老翁說：『我們夫妻倆年紀很大了，只能靠編織草蓆為生，沒有時間去乞討。只有少量的飯，本來是打算自己吃的。聽說您具有仁慈的美德，專門向貧困的人乞討，所以才想種福田。現在我們雖然窮困，但願意忍痛割愛，將飯食佈施給賢者，不知道您是否真的這樣想？』
【English Translation】 English version: Then, he requested Kasyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices), wishing that by this small merit, he could be reborn in the heavens. Immediately, Kasyapa disappeared. The old mother passed away a few days later and was immediately reborn in Trayastrimsa Heaven (the Heaven of Thirty-Three Gods, located on the summit of Mount Sumeru in Buddhist cosmology), her majestic power shaking the heavens and the earth, her light exceptionally bright, like seven suns appearing simultaneously, illuminating the entire heavenly palace. Indra (the ruler of Trayastrimsa Heaven) was astonished, thinking, 'Whose merit is so moving that it surpasses mine?' He then used his divine eye to observe this heavenly maiden and learned that it was due to her merit from a previous life. Immediately, Indra knew the origin of this heavenly maiden's previous life. At that time, the heavenly maiden thought to herself, 'My attainment of such blessings is all due to my offering to Kasyapa in a previous life. Even if I were to offer hundreds of thousands of heavenly treasures to Kasyapa now, it would still not repay his kindness for even a moment.' So, she took her attendants, holding heavenly fragrant flowers, and suddenly descended to the human world, scattering the flowers over Kasyapa in the sky, and then descended, prostrating herself with her five limbs touching the ground, and stood aside, praising with folded hands: 'In the great thousand world, the Buddha is the most honored, followed by Kasyapa, who can close the gates of sin. In the past, in Jambudvipa (the world we live in), in front of a dung heap, he expounded the true Dharma for his poor mother. At that time, the mother was very happy and offered rice. The offering was as small as a mustard seed, but the merit gained was as great as a mountain, enabling me to become a heavenly maiden, naturally enjoying heavenly blessings. Therefore, I have specially descended to the human world, taking refuge in this field of merit.' After the heavenly maiden finished speaking, she returned to the heavens with her attendants. Indra thought to himself, 'This heavenly maiden was able to obtain such great blessings merely by offering rice water. Kasyapa has great compassion, but the field of merit rarely goes to the wealthy, but often to the poor.' So, he came up with a good plan, and together with the heavenly queen, he took various delicious foods, placed them in small bottles, and went to Rajagrha (the capital of the ancient Indian kingdom of Magadha). They built a simple hut by the side of the alley and transformed their appearance, becoming an old couple, thin and hunched over. The old couple wove mats together, so poor that they had no extra food to store. Kasyapa later went out to beg for food, saw the poor old couple, and went to beg. The old man said, 'We are very poor and have nothing.' Kasyapa stayed there for a long time, blessing them, but did not leave. The old man said, 'My wife and I are very old and can only make a living by weaving mats, and we don't have time to beg. We only have a small amount of rice, which we were going to eat ourselves. I heard that you have the virtue of kindness and only beg from the poor, so we want to plant a field of merit. Now, although we are poor, we are willing to part with our food and offer it to the virtuous one. Is that really what you want?'
云。令吾得福。天食之香非世所聞。若預開瓶苾芬之香。迦葉覺之全不肯取。即言。道人弊食不多。將缽來取迦葉即以缽取受。咒愿施家。其香普熏王舍大城及其國界。迦葉即嫌其香。公母釋身。疾飛空中。彈指歡喜。迦葉思惟。即知帝釋化作老公而為福祚。吾今已受不宜復還。迦葉讚歎帝釋種福無厭。忍此醜類。來下殖福。必獲影報。帝釋及后倍復欣踴。是時天上伎樂來迎。帝釋到宮。倍益歡喜 頌曰。
浮雲南化竟無歸 子客東西何可依 原憲糟糠竊有望 田氏膏腴詎敢希 藹藹廡庭絕車馬 寂寂蓬門掩席扉 宿昔偷光吝余照 今日窮途空自欺
諸經要集卷第六 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第七
西明寺沙門釋道世集
獎道部第十二(此有七緣)述意緣誡男緣誡女緣勸道緣眷屬緣離著緣教誡緣
述意緣第一
夫三界輪轉。六道萍移。神明不朽。識慮昏茫。乍死乍生時。來時往棄。捨身命草。籌難辯。惟大地丘山。莫非我故塵。滄海川流。皆同吾淚血。以此而觀。誰非親友。人鬼雖別。生滅固同。恩愛之情。時復影響。群邪愚闇。不識親疏。遂使喪彼身形。養己軀命。更互屠割。共為怨對。歷劫相仇。苦報難盡。
【現代漢語翻譯】 現代漢語譯本： 云：『讓我獲得福報。』天上的食物的香味不是世間所能聞到的。如果預先打開瓶子，那濃郁的香味，迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）聞到后完全不肯接受，就說：『道人的粗劣食物不多，用缽來取吧。』迦葉就用缽取了食物，併爲施主祝願，那香味普遍薰染了王舍大城（Rajagrha，古代印度摩揭陀國的首都）及其國界。迦葉卻嫌棄那香味。帝釋（Indra，佛教的護法神）和他的母親顯現出身形，迅速飛到空中，彈指歡喜。迦葉思惟，立刻知道是帝釋化作老人來為他種福。『我現在已經接受了供養，不應該再退還。』迦葉讚歎帝釋種福沒有厭足，忍受這種醜陋的形象，下來種植福田，必定獲得好的回報。帝釋和他的后妃更加歡喜踴躍。這時，天上的伎樂前來迎接，帝釋回到宮殿，更加歡喜。 頌曰： 浮雲變化最終消散無處可歸，遊子四處漂泊又有什麼可以依靠？原憲（Yuan Xian，春秋時期魯國人，孔子的弟子）雖然生活貧困，但還懷有希望，田氏（Tian Shi，指田子方，戰國時期魏國人，道家人物）即使擁有豐厚的家產，又怎敢奢望？ 高大的房屋庭院裡沒有車馬喧囂，寂靜的茅屋柴門緊閉。過去吝嗇地偷取陽光，不願分享餘暉，今天到了窮途末路，空自欺騙。
《諸經要集》卷第六 大正藏第 54 冊 No. 2123 《諸經要集》
《諸經要集》卷第七
西明寺沙門釋道世集
獎道部第十二（此有七緣）述意緣、誡男緣、誡女緣、勸道緣、眷屬緣、離著緣、教誡緣
述意緣第一
三界（Trailokya，佛教宇宙觀中的欲界、色界、無色界）輪迴，六道（Six realms of reincarnation，天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）漂移，神明不朽，識慮昏茫。一會兒死去，一會兒出生，時來時往，拋棄身體性命如同草芥，難以分辨。只有大地丘山，沒有不是我過去塵土所化；滄海川流，都如同我的眼淚和鮮血。以此來看，誰不是親友？人鬼雖然有別，生死終究相同。恩愛之情，時常相互影響。眾多邪惡愚昧，不認識親疏，於是喪失自己的身形，來養活自己的軀體性命，互相屠殺割裂，共同結為怨仇，經歷漫長劫數互相仇恨，苦報難以窮盡。
【English Translation】 English version: The cloud: 『Let me obtain blessings.』 The fragrance of heavenly food is not something that can be smelled in the world. If the bottle were opened beforehand, Kasyapa (Kasyapa, one of the ten major disciples of the Buddha, known for his ascetic practices) would not accept it at all, saying: 『The ascetic's coarse food is not much; bring a bowl to take it.』 Kasyapa then took the food with his bowl and blessed the donor, and the fragrance pervaded the great city of Rajagrha (Rajagrha, the capital of the ancient Indian kingdom of Magadha) and its borders. But Kasyapa disliked the fragrance. Indra (Indra, a protector deity in Buddhism) and his mother manifested their forms and quickly flew into the air, snapping their fingers with joy. Kasyapa pondered and immediately knew that it was Indra who had transformed into an old man to plant blessings for him. 『Now that I have received the offering, I should not return it.』 Kasyapa praised Indra for planting blessings without satiety, enduring this ugly form to come down and cultivate fields of merit, surely obtaining good rewards. Indra and his consorts were even more joyful and elated. At this time, heavenly musicians came to greet them, and Indra returned to his palace, even more delighted. A Gatha: Floating clouds transform and ultimately vanish without a trace, a wandering guest travels east and west, on what can he rely? Yuan Xian (Yuan Xian, a disciple of Confucius from the state of Lu during the Spring and Autumn period) though living in poverty, still holds hope, Tian Shi (Tian Shi, referring to Tian Zifang, a Taoist figure from the state of Wei during the Warring States period) even with abundant wealth, how dare he aspire? In the lofty mansions, there is no clamor of carriages and horses, in the quiet thatched huts, the doors are closed. In the past, I stingily stole light, reluctant to share the remaining rays, today I have reached the end of the road, deceiving myself in vain.
Collected Essentials from Various Sutras, Volume 6 Taisho Tripitaka Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 7
Compiled by the Shramana Shi Daoshi of Ximing Temple
Section 12 on Encouraging the Path (This has seven causes): Causes for Stating Intent, Admonishing Men, Admonishing Women, Encouraging the Path, Family Relationships, Detachment, Instructions and Admonishments
First Cause: Stating Intent
The Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm in Buddhist cosmology) revolve, the Six Realms of Reincarnation (Six realms of reincarnation, the realms of gods, humans, asuras, animals, hungry ghosts, and hell) drift. The spirit is immortal, but consciousness is confused. Sometimes dying, sometimes being born, coming and going, discarding body and life like grass, difficult to discern. Only the hills and mountains of the earth are not made of my past dust; the rivers and streams of the sea are all like my tears and blood. From this perspective, who is not a relative or friend? Although humans and ghosts are different, birth and death are ultimately the same. Feelings of love and affection often influence each other. Many evil and ignorant beings do not recognize kinship, and thus lose their own form to nourish their own body and life, slaughtering and cutting each other, forming mutual grudges, hating each other through countless kalpas, and suffering endless retribution.
靜思此事。豈不痛心也。
誡男緣第二
夫在家丈夫。尊卑有二。一貴二賤。一富二貧。富貴之者。人多放逸。慠慢貢高。輕辱陵下。或有乘威借勢。尊己陵人。或有博識聰達。恃才陵人。或有辯口利詞。暢說凌人。或有夸豪奢侈。輕慢陵人。或有美容姿態。恃色陵人。或有乘肥騁騎。恃乘陵人。或有資財奴婢。恃富陵人。如是眾多不可具述。眾生愚癡甚為可愍。不知無常將至。妄起高心。來報湯炭煎煮相待。獄卒執叉伺候日久。不憂斯事公然喜樂。何異豬羊不知死至。何異飛蠅貪樂死屍。惟古思今。富貴非一。生滅交臂。貴賤同塵。富貴者唯見荒墳。貧賤者已同灰壤。既知生滅交切。即須卑己敬上。是以親疏無定。貴賤不恒。苦樂易位升沈更代也。
復思貴賤。既有靡恒。譬水火更王寒暑遞來。故見有財富室溫。衣豐食足。不勞營覓自然而至。復見有貧苦饑弊。役力馳求。晨起夜寐。形骸為之沮悴。心情為之勞擾。縱有所獲。百方散失。終日愿于富饒。而富饒未嘗暫有。以此苦故。所以勸獎。令其惠施。力勵修福。若復有人。衣裘服玩鮮華香潔。春秋氣序寒溫冷暖。四時變改。隨須無闕。而復見有尺布不完。丈帛殘弊。垢穢塵墨。臭膩朽爛。炎暑不識絺𥿭。冰雪不知繒纊。乃至形體不蔽。男女露
【現代漢語翻譯】 現代漢語譯本： 仔細想想這件事，難道不令人痛心嗎？
第二章 誡男緣
作為在家的男子，有尊貴和卑賤兩種。一種是富貴，一種是貧賤。那些富貴的人，大多放縱逸樂，傲慢自大，輕視欺凌下人。有的人依仗權勢，抬高自己，欺壓別人；有的人學識淵博，聰明通達，仗著才華欺壓別人；有的人能言善辯，口若懸河，用言語欺壓別人；有的人誇耀豪奢，輕慢欺凌別人；有的人容貌姣好，姿態嫵媚，仗著美色欺壓別人；有的人乘坐肥壯的馬匹，縱情馳騁，仗著坐騎欺壓別人；有的人擁有資財奴婢，仗著富有欺壓別人。像這樣的情況很多，無法一一列舉。眾生愚癡，實在可憐。不知道無常即將到來，憑空生起高傲之心。等待他們的將是湯鑊炭火的煎熬，獄卒手持刑叉，伺候多時。他們不為這些事擔憂，竟然還公開尋歡作樂，這和豬羊不知道死亡將至有什麼區別？和蒼蠅貪戀屍體的快樂有什麼區別？縱觀古今，富貴之人並非只有一個，生死交替，貴賤最終都歸於塵土。富貴之人最終只能看到荒涼的墳墓，貧賤之人早已化為灰土。既然知道生死交替如此緊迫，就應該謙卑自己，尊敬他人。因此，親疏關係並非固定不變，貴賤地位也不是永恒的，苦樂易位，升沉更替。
再想想貴賤，既然沒有恒常不變的道理，就像水火互相取代，寒暑交替而來。所以，我們看到有的人財富充裕，房屋溫暖，衣食豐足，不需勞作營求，自然而然地得到；又看到有的人貧困困苦，飢寒交迫，辛勤勞作，奔波勞碌，早起晚睡，身形因此而憔悴，心情因此而煩擾。即使有所獲得，也會以各種方式散失。終日希望富饒，但富饒卻從未曾有過。正因為有這樣的苦難，所以勸勉大家努力行善佈施，努力修福。如果有人，穿著的衣裘服飾鮮艷華麗，香氣潔凈，春秋冬夏，氣候寒冷溫暖，四季變化，所需之物沒有缺少；而又看到有的人連一尺完整的布都沒有，幾丈長的布匹殘破不堪，污垢塵土，臭氣油膩，腐朽破爛，炎熱的夏天不知道穿葛麻，冰冷的冬天不知道穿絲綿，甚至形體都不能遮蔽，男女都裸露
【English Translation】 English version: Contemplate this matter deeply. Is it not heartbreaking?
Chapter Two: Admonishing Men
As for men in households, there are two kinds: the noble and the base. One is rich and the other is poor. Those who are rich and noble are often indulgent and unrestrained, arrogant and haughty, looking down upon and bullying those beneath them. Some rely on power and influence, elevating themselves and oppressing others. Some are learned and intelligent, relying on their talents to oppress others. Some are eloquent and articulate, using their words to oppress others. Some boast of extravagance and luxury, treating others with contempt and bullying them. Some have beautiful appearances and charming figures, relying on their beauty to oppress others. Some ride fat horses and gallop freely, relying on their mounts to oppress others. Some possess wealth and servants, relying on their riches to oppress others. There are many such cases that cannot be fully described. Sentient beings are foolish and pitiable. They do not know that impermanence is approaching, and they vainly give rise to arrogance. What awaits them is the torment of boiling water and burning coals. The prison guards, holding their forks, have been waiting for a long time. They do not worry about these things and openly rejoice in pleasure. How is this different from pigs and sheep not knowing that death is approaching? How is it different from flies greedily enjoying the pleasure of a corpse? Looking at the past and present, there is not just one rich and noble person. Birth and death alternate, and the noble and the base ultimately return to dust. The rich and noble can only see desolate graves, while the poor and base have already turned to ashes. Since we know that birth and death are so imminent, we must humble ourselves and respect others. Therefore, relationships are not fixed, and status is not permanent. Suffering and happiness change places, and rise and fall alternate.
Consider further that nobility and baseness are impermanent, like water and fire replacing each other, and cold and heat alternating. Therefore, we see some people with abundant wealth, warm houses, and ample food and clothing, who do not need to work hard to seek these things, and they come naturally. And we see others who are poor and miserable, hungry and cold, working hard and striving, rising early and sleeping late, their bodies becoming emaciated and their minds troubled. Even if they gain something, they lose it in various ways. They wish for wealth all day long, but wealth never comes to them even for a moment. Because of this suffering, we encourage everyone to practice generosity and give alms, and to strive to cultivate blessings. If someone has clothes and furs that are bright and beautiful, fragrant and clean, and the weather in spring, autumn, winter, and summer is cold and warm, and the four seasons change, and they have everything they need; and then we see someone who does not even have a foot of complete cloth, and several feet of cloth are tattered and worn, dirty with dust and grime, smelly and rotten, and in the hot summer they do not know how to wear linen, and in the cold winter they do not know how to wear silk, and even their bodies are not covered, and men and women are exposed
裸。非唯可恥。實亦奇苦。若見此苦。豈可不遠。所以勸獎。令其修福。應施衣服及以室宇。豈不見眾人皆有而我獨無。是故應須勇猛修習。若復有人。食則甘味並薦。珍羞修舉。連機重案。滿床亙席。芳脂芳馥。馨香具列。而復有脫粟之飯不充。藜藿之羹常乏。鹽梅早自兩無。魚菜久己雙闕。乃至並日而餐。糜粥相系。雜以水果。加以草菜。萎黃困篤。自濟無方。若見此苦。豈可不遠。所以勸獎。令其修福。應施飲食及以水獎。豈可眾人皆足而我獨困。是故應須勇猛修習。若復有人。榮位通顯。乘肥衣輕。適意自在。行則天人瞻仰。住則鬼神敬貴。而復見有卑鄙猥賤。人所不齒。生不知其生。死不知其死。塗炭溝渠之側。坐臥糞壤之中。雖有叱咄之聲。反致捶撲之苦。非唯神鬼不敬。乃亦狗犬加毒。若見此苦。豈可不遠。所以勸獎。令其修福。應滅憍慢奉行謙敬。豈可他人常貴而我恒賤。是故應當勇猛修習。若復有人。形貌端正。言詞音韻。皆合宮商。人樂見聞。常存廣利。仁慈博愛。語不傷物。而復有人。面狀矬丑。所言險暴。唯知自利。不計念彼。彼忍辱故所以致勝。多瞋恚故所以招惡。若見此苦。豈可不遠。所以勸獎。令其修福。應滅瞋恚奉行忍辱。豈可以令眾人恒處勝地。而我永隔凈緣。是故應須勇猛修習
【現代漢語翻譯】 現代漢語譯本 裸露身體，不僅僅是可恥，實際上也是一種極大的痛苦。如果能看到這種痛苦，怎麼能不遠離它呢？所以要勸勉鼓勵人們，讓他們修習福德，應該佈施衣服和住所。難道沒看到眾人都擁有而我卻獨自沒有嗎？因此，應該勇猛地修習。 如果又有人，飲食方面總是享用美味佳餚，陳列各種珍貴的食物，桌案相連，鋪滿牀蓆。使用芬芳的油脂，各種馨香之物都陳列出來。然而卻有人，連粗糧飯都吃不飽，野菜湯也經常缺乏，鹽和梅子早就都沒有了，魚和蔬菜也長期缺少。甚至幾天才吃一頓飯，靠稀粥維持生命，摻雜著水果，加上一些草菜，面黃肌瘦，困苦不堪，自己都無力救濟自己。如果能看到這種痛苦，怎麼能不遠離它呢？所以要勸勉鼓勵人們，讓他們修習福德，應該佈施飲食和水。難道可以眾人都能滿足而我卻獨自困苦嗎？因此，應該勇猛地修習。 如果又有人，地位顯赫，乘坐肥壯的馬，穿著輕柔的衣服，生活舒適自在。出行時，天人都仰慕；居住時，鬼神都敬重。然而卻看到有人，地位卑微低下，被人所不齒。活著不知道為何而生，死了也不知道為何而死。在泥濘的道路和溝渠邊，坐臥在糞土之中。即使發出斥責的聲音，反而招致捶打的痛苦。不僅神鬼不敬重，甚至連狗也對他們施加毒害。如果能看到這種痛苦，怎麼能不遠離它呢？所以要勸勉鼓勵人們，讓他們修習福德，應該消除驕慢，奉行謙敬。難道可以他人總是尊貴而我卻永遠卑賤嗎？因此，應當勇猛地修習。 如果又有人，容貌端正，言辭音韻，都符合宮商之調，人們樂於見到和聽到，常常存有廣大的利益，仁慈博愛，說話不傷害他人。然而卻有人，面容醜陋，所說的話險惡暴戾，只知道為自己謀利，不考慮他人。他人因為忍辱所以能夠致勝，因為多瞋恚所以招致惡果。如果能看到這種痛苦，怎麼能不遠離它呢？所以要勸勉鼓勵人們，讓他們修習福德，應該消除瞋恚，奉行忍辱。難道可以令眾人總是處於殊勝之地，而我卻永遠隔絕清凈的因緣嗎？因此，應該勇猛地修習。
【English Translation】 English version Nakedness is not only shameful but also a great suffering. If one sees this suffering, how can one not stay away from it? Therefore, one should encourage and exhort people to cultivate merit, and should give clothes and dwellings. Have you not seen that everyone else has them, but I alone do not? Therefore, one should diligently practice. If there is someone who always enjoys delicious food and presents precious delicacies, with tables connected and mats covering the beds, using fragrant oils and displaying various fragrant items, yet there is another who cannot even get enough coarse rice to eat, often lacks even vegetable soup, has long been without salt and plums, and has long been missing fish and vegetables. They may even eat only one meal every few days, relying on thin porridge to survive, mixed with fruits and wild vegetables, appearing emaciated and weak, unable to help themselves. If one sees this suffering, how can one not stay away from it? Therefore, one should encourage and exhort people to cultivate merit, and should give food and water. Can everyone else be satisfied while I alone suffer? Therefore, one should diligently practice. If there is someone who is prominent and powerful, riding fat horses and wearing light clothes, living comfortably and freely, with gods and humans looking up to them when they travel, and ghosts and spirits respecting them when they reside, yet there is another who is base and lowly, despised by others, not knowing why they live or why they die, lying in the mud and ditches, sitting and sleeping in filth. Even if they utter a word of rebuke, they are met with beatings and suffering. Not only are they not respected by gods and spirits, but even dogs inflict harm upon them. If one sees this suffering, how can one not stay away from it? Therefore, one should encourage and exhort people to cultivate merit, and should eliminate arrogance and practice humility and respect. Can others always be noble while I am forever base? Therefore, one should diligently practice. If there is someone who has a handsome appearance, whose words and tones are harmonious, pleasing to see and hear, always maintaining great benefit, kind and loving, and whose words do not harm others, yet there is another who has an ugly face, whose words are dangerous and violent, who only knows how to benefit themselves and does not consider others. The former is victorious because of their patience, while the latter invites evil because of their anger. If one sees this suffering, how can one not stay away from it? Therefore, one should encourage and exhort people to cultivate merit, and should eliminate anger and practice patience. Can everyone else always be in a superior position, while I am forever separated from pure causes and conditions? Therefore, one should diligently practice.
。若復有人。意力強幹。少於病疾。常堪行道。無有障礙。而復有人。羸瘦多患。氣力疲弊動輒增困。眠坐不安。見有此惡。實宜舍遠。所以勸獎。令其修福。應施醫藥隨時賑救。豈可眾人常無疾頓。而我永嬰沉滯。是故應須勇猛修習。凡是如此之事。實最應勸。若不相勸。則學者不勤也。
誡女緣第三
夫在家俗女。恚毒多過。佛說邪諂甚於男子。或假涂面首。雕飾姿莊。或綺羅花服。誑誘愚夫。或驕弄唇口。邪眄歌笑。或咨嗟吟詠。瞻視轉變。或出胸露手。掩面藏頭。或緩步徐行。搖身弄影或開眼閉目。乍悲乍喜。幻惑愚夫。令心妄著。如是妖偽。卒難述盡。凡夫迷醉。皆為所惑。譬如奸賊種種多詐。亦如畫瓶儲糞誑人。亦如高羅群鳥落之。亦如密網眾魚投之。亦如闇坑盲者陷之。亦如飛蛾見火投之。亦如螥蠅貪樂臭尸。近則失國破家。觸則如把毒蛇。外言如蜜。內心如鳩。家貧困苦皆由女人。出外喪身亦由女人。室家不和亦由女人。男女反逆亦由女人。兄弟離散亦由女人。宗親疏索亦由女人。墜墮惡道亦由女人。不生人天亦由女人。障善業道亦由女人。不入聖果亦由女人。如是過患不可具論。眾生如是。甚為可怖。常為慾火所燒。而不能離。致受殃苦。爾來不絕也。又摩鄧女經云。時阿難。持缽行
【現代漢語翻譯】 現代漢語譯本：如果還有人，意志力很強，身體健康，很少生病，經常能夠修行，沒有障礙。但是，有些人卻身體虛弱，疾病纏身，氣力衰竭，稍微活動就感到疲憊不堪，坐臥不安。看到這些情況，確實應該遠離。所以勸勉大家，讓他們修習福報，應該施捨醫藥，隨時救濟。難道可以因為別人經常沒有疾病，而我卻永遠遭受疾病的困擾嗎？因此，應該勇猛精進地修習。凡是這樣的事情，確實最應該勸勉。如果不互相勸勉，那麼學習的人就不會勤奮。
誡女緣第三
一般在家的女子，嗔恚和毒害比男子更多。佛說，她們的邪惡和諂媚超過男子。她們或者塗脂抹粉，精心打扮；或者穿著華麗的絲綢和花朵裝飾的衣服，欺騙愚蠢的男子；或者賣弄口舌，斜眼看人，唱歌嬉笑；或者嘆息吟詠，眼神流轉；或者袒胸露臂，遮掩面部，藏匿頭部；或者慢步徐行，搖擺身體，賣弄身姿；或者睜眼閉眼，時而悲傷，時而喜悅，迷惑愚蠢的男子，使他們心生妄念。這樣的妖媚虛偽，實在難以全部描述。凡夫俗子沉迷其中，都被她們所迷惑。這就像奸賊使用各種欺騙手段，也像畫著精美圖案的瓶子裡面卻裝著糞便來欺騙人，也像高高的羅網引誘眾鳥落入其中，也像密密的漁網引誘眾魚投入其中，也像黑暗的陷阱讓盲人掉入其中，也像飛蛾看到火光就撲向它，也像蒼蠅貪圖腐尸的臭味。接近她們就會導致國家滅亡，家庭破裂。觸碰她們就像抓住毒蛇。她們外表甜言蜜語，內心卻像毒鳩。家庭貧困都是因為女人，出門喪命也是因為女人，家庭不和也是因為女人，子女忤逆也是因為女人，兄弟離散也是因為女人，宗族親戚疏遠也是因為女人，墮落惡道也是因為女人，不能投生人天也是因為女人，障礙善業也是因為女人，不能證入聖果也是因為女人。這樣的過患無法一一列舉。眾生就是這樣，非常可怕，經常被女色所焚燒，卻不能遠離，以致遭受災殃痛苦，從古至今沒有停止過。還有《摩鄧女經》中說，當時阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）拿著缽去乞食。
【English Translation】 English version: Furthermore, if there is someone with strong will and vigor, rarely sick, and always capable of practicing the Way without obstacles. However, there are others who are weak and sickly, with exhausted energy, becoming increasingly distressed with the slightest movement, and unable to rest peacefully whether sitting or lying down. Seeing these situations, one should indeed stay far away. Therefore, I encourage everyone to cultivate blessings, to give medicine and provide timely relief. How can it be that others are often free from illness, while I am forever burdened with stagnation? Therefore, one must diligently and bravely practice. Such matters are indeed most worthy of encouragement. If we do not encourage each other, then those who study will not be diligent.
Precepts Regarding Women, Section Three
Generally, women at home have more anger and poison than men. The Buddha said that their wickedness and flattery exceed that of men. They may apply makeup and adorn themselves elaborately; or wear splendid silk and flower-decorated clothes to deceive foolish men; or manipulate their lips and eyes, glancing sideways, singing and laughing; or sigh and chant, shifting their gaze; or expose their chests and arms, covering their faces and hiding their heads; or walk slowly, swaying their bodies and flaunting their figures; or open and close their eyes, sometimes sad, sometimes happy, bewitching foolish men, causing them to have deluded thoughts. Such deceitful falseness is difficult to fully describe. Ordinary people are intoxicated and deceived by them. It is like treacherous thieves using various deceptive means, or like a beautifully painted vase filled with excrement to deceive people, or like a high net luring birds to fall into it, or like a dense net luring fish to throw themselves into it, or like a dark pit causing the blind to fall into it, or like moths seeing fire and flying towards it, or like bluebottles greedily enjoying the stench of a rotting corpse. Approaching them leads to the loss of the country and the destruction of the family. Touching them is like grasping a poisonous snake. Their words are sweet like honey, but their hearts are like poisonous doves. Family poverty is all because of women, losing one's life outside is also because of women, family discord is also because of women, children rebelling is also because of women, brothers scattering is also because of women, relatives becoming estranged is also because of women, falling into evil paths is also because of women, not being born in the realms of humans and gods is also because of women, obstructing good karma is also because of women, not entering the holy fruits is also because of women. Such faults cannot be fully enumerated. Sentient beings are like this, very frightening, constantly burned by lust, yet unable to leave it, leading to suffering and misery, which has not ceased since then. Furthermore, the Matangi Sutra says that at that time, Ananda (one of the ten great disciples of the Buddha, known for his strong memory) was carrying his bowl to beg for alms.
乞食已。隨水邊行。見一女人在水邊擔水。而阿難從女乞水。女即與水。女隨阿難。視所止處。女歸告母。母名摩鄧。女便於家委臥而啼。母問。何為悲啼。女言。母欲嫁我者。莫與他人。我於水邊見一沙門。從我乞水。我問字誰。答字阿難。我得阿難乃可嫁。我母不得者。我不嫁也。母出行問阿難。知阿難承事佛人。母已知還告女言。阿難事佛道人。不肯為汝作夫。女啼不食。母知蠱道。請阿難飯。女便大喜。母語阿難。我女欲為卿作妻。阿難言。我持戒不畜妻。復言。我女不得卿為夫者。便欲自殺。阿難言。我師是佛。不與女人交通。母入語女具述此意。女對母啼言。但為我閉門無令得出。暮自為夫。母便閉門。以蠱道法縛阿難。至於晡時。母為女布席臥處。女便大喜。遂自莊飾。阿難不就。母令中庭地出火。牽阿難衣言。汝不為我女作夫。我擲汝火中。阿難自鄙。為佛作沙門。今反不能得出。佛即持神咒。心知阿難。故救還佛所。具白前事。女見阿難去。於家啼哭不止。續念阿難。女明日自求阿難。復見阿難行乞食。隨阿難背後。視阿難足。視阿難面。阿難慚避。女隨不止。阿難白佛言。摩鄧女。今日復隨我后。佛使追呼。佛問女云。汝追逐阿難。何等所索。女言。我聞阿難無婦。我又無夫。欲為作婦也。
【現代漢語翻譯】 乞食完畢后，阿難沿著水邊行走，看見一個女子在水邊打水。阿難便向女子乞水，女子就給了他水。女子跟隨阿難，看著他所去的地方。女子回家告訴母親，母親名叫摩鄧伽（Mataṅgī，姓名）。女子回到家就躺在床上哭泣。母親問她：『為何悲傷哭泣？』女子說：『母親要嫁我，不要嫁給別人。我在水邊看見一個沙門（śrāmaṇa，出家求道者），向我乞水。我問他叫什麼名字，他回答叫阿難。我能嫁給阿難才可以，如果母親不能讓我嫁給他，我就不嫁。』母親出門去問阿難，得知阿難是服侍佛陀的人。母親知道后回來告訴女兒說：『阿難是服侍佛陀的修行人，不會娶你做妻子的。』女子哭泣不吃飯。母親懂得蠱術，請阿難來吃飯。女子非常高興。母親對阿難說：『我的女兒想嫁給你做妻子。』阿難說：『我持戒，不娶妻。』母親又說：『我的女兒如果不能嫁給你，就要自殺。』阿難說：『我的老師是佛陀，不與女人有性關係。』母親進去把這些話告訴女兒，女兒對著母親哭著說：『只要為我關上門，不要讓他出去，晚上就自然成為我的丈夫。』母親就關上門，用蠱術束縛阿難。到了傍晚時分，母親為女兒鋪設床鋪。女兒非常高興，就自己打扮起來。阿難不肯就範。母親讓中庭的地上冒出火，拉著阿難的衣服說：『你不做我女兒的丈夫，我就把你扔到火里。』阿難自慚形穢，身為佛陀的沙門，現在反而不能脫身。佛陀立刻用神咒，心中知道阿難有難，所以救他回到佛陀那裡，阿難詳細地稟告了之前發生的事情。女子見阿難離去，在家哭泣不止， συνεχώς 念著阿難。第二天，女子親自去尋找阿難，又看見阿難在乞食，就跟隨在阿難的背後，看著阿難的腳，看著阿難的臉。阿難感到慚愧，躲避她，但女子跟隨不止。阿難告訴佛陀說：『摩鄧伽（Mataṅgī，姓名）女，今天又跟在我的身後。』佛陀派人追趕呼喚她來。佛陀問女子說：『你追逐阿難，想要什麼？』女子說：『我聽說阿難沒有妻子，我又沒有丈夫，想要嫁給他做妻子。』
【English Translation】 Having finished begging for alms, Ānanda walked along the riverside and saw a woman drawing water. Ānanda asked the woman for water, and she gave it to him. The woman followed Ānanda, watching where he went. The woman returned home and told her mother, whose name was Mataṅgī (name). The woman then lay down at home, weeping. Her mother asked, 'Why are you weeping sadly?' The woman said, 'If you, Mother, want to marry me off, do not give me to another. I saw a śrāmaṇa (one who renounces the world and seeks the path) by the water who asked me for water. I asked him his name, and he replied that his name was Ānanda. Only if I can marry Ānanda will I marry. If my mother cannot get him for me, I will not marry.' The mother went out to ask about Ānanda and learned that Ānanda was a person who served the Buddha. Knowing this, the mother returned and told her daughter, 'Ānanda is a follower of the Buddha, he will not agree to be your husband.' The woman wept and refused to eat. The mother, knowing the arts of蠱 (gu, a kind of witchcraft), invited Ānanda for a meal. The woman was overjoyed. The mother said to Ānanda, 'My daughter wishes to take you as her husband.' Ānanda said, 'I observe the precepts and do not keep a wife.' The mother further said, 'If my daughter cannot have you as her husband, she will kill herself.' Ānanda said, 'My teacher is the Buddha, and I do not have sexual relations with women.' The mother went inside and told her daughter all of this. The daughter, weeping to her mother, said, 'Just close the door for me and do not let him out. By evening, he will naturally become my husband.' The mother then closed the door and bound Ānanda with the arts of 蠱 (gu, a kind of witchcraft). As evening approached, the mother prepared a bed for her daughter. The daughter was overjoyed and adorned herself. Ānanda did not comply. The mother caused fire to appear in the courtyard, pulling at Ānanda's clothes, saying, 'If you do not become my daughter's husband, I will throw you into the fire.' Ānanda felt ashamed, being a śrāmaṇa (one who renounces the world and seeks the path) of the Buddha, yet now unable to escape. The Buddha immediately used his divine mantra, knowing in his heart that Ānanda was in trouble, and rescued him, returning him to the Buddha's place. Ānanda reported in detail what had happened. Seeing Ānanda leave, the woman cried incessantly at home, constantly thinking of Ānanda. The next day, the woman personally sought out Ānanda and again saw Ānanda begging for alms, following behind Ānanda, looking at Ānanda's feet, looking at Ānanda's face. Ānanda felt ashamed and avoided her, but the woman continued to follow. Ānanda told the Buddha, 'Mataṅgī (name), is following me again today.' The Buddha sent someone to chase after her and call her over. The Buddha asked the woman, 'What do you want by chasing after Ānanda?' The woman said, 'I have heard that Ānanda has no wife, and I have no husband, and I wish to become his wife.'
佛告女言。阿難無發。汝今有發。汝能剃髮。我使阿難為汝作夫。女言。能剃。佛言。歸報汝母剃頭竟來。女歸具白母知。母言。我生汝護汝頭髮。何為欲得沙門作夫。國中大有豪富。我自嫁汝。女言。我寧生死為阿難作婦。母言。汝辱我種。母為下刀剃頭已。女還到佛所言。我已剃髮。佛言。汝愛阿難何等。女言。我愛阿難眼。愛阿難鼻。愛阿難口。愛阿難耳。愛阿難聲。愛阿難行步。佛言。眼中但有淚。鼻中但有洟。口中但有唾。耳中但有垢。身中但有屎尿臭處不凈。其有夫妻者。便有惡露。惡露中便生兒子。已有兒子便有死亡。已有死亡便有哭泣。於是身中有何所益。女即思念身中惡露。便自止心。即得羅漢。佛知得道。即告女言。汝起至阿難所。女即慚愧低頭長跪佛前言。實愚癡故逐阿難耳。今我心開。如冥中有燈火。如人乘船船壞依岸。如盲人得扶。如老人持杖。今佛與我道。令我心開如是。諸比丘俱問佛。是女人何因得道。佛告諸比丘。是摩鄧女。先世時五百世。為阿難作婦。常相愛敬故。於我法中得道。於今夫妻相見如兄如弟。如是佛道何用不為。佛說是經。諸比丘聞已。皆大歡喜。
又出曜經云。昔舍衛城中。有一婦女。抱兒持瓶詣井汲水。有一男子。顏貌端正。坐井右邊彈琴自娛。時彼
女人。欲意偏多耽著彼人。彼人亦復欲意熾盛。耽著女人。女人慾意迷荒。以索系小兒頸懸于井中。尋還挽出小兒即死。愁憂傷結呼天墮淚(自外云云)又佛在拘睒彌國。國王號曰優填拘留。國有逝心。名摩因提。生女端正華色。世間少雙。父睹女容一國希有。名曰無比。鄰國諸王。群僚豪姓。靡不婢焉。父答曰。若有君子容與吾女齊。吾將應之。佛時行在其國。逝心睹佛。三十二相八十種好。身色紫金巍巍堂堂。光儀無上。心喜而曰。吾女獲匹。正是斯人。歸語其妻曰。吾為無比得婿。促莊飾女當將往也。夫妻共服飾之。其女行步搖動華光。珠琦瓔珞莊嚴光國。夫妻俱將至佛所。妻道見佛跡相好之文。光采之色非世所有。知為天尊。謂其夫曰。此人足跡之理乃爾。非世可聞。斯將非凡。必自清凈無復淫慾。將不取吾女。無自辱也。夫曰。何以知其然耶。妻自說偈言。
淫人曳踵行 恚者斂指步 愚者足䟿地 斯跡天人尊
逝心曰。非爾女人所知。汝不樂者便自還歸。吾自將女詣佛所。稽首佛足白言。大仁。勤勞教授。身無供養。有是粗女。愿給箕掃。佛言。汝以女為好耶。答曰。生得此女。顏容實好世間無雙。諸國王豪姓。多有求者。不以與之。竊見大仁光色巍巍。非世所見。貪得供養故。冒自歸
【現代漢語翻譯】 現代漢語譯本 有一個女人，因為強烈的慾望而迷戀著一個男人。那個男人也同樣慾望熾盛，迷戀著這個女人。這個女人因為慾望而神志不清，用繩子勒住自己小孩的脖子，把他懸掛在井中。不久之後又把他拉了上來，但小孩已經死了。她因此感到悲傷和痛苦，呼天搶地，淚流滿面（其他細節略去）。 還有，佛陀在拘睒彌國（Kausambi，古代印度的一個國家）的時候，國王名叫優填拘留（Udayana-Kuru），國中有一個名叫逝心（Sita）的人。逝心有一個女兒，容貌端莊美麗，世間少有。逝心看到女兒的容貌，覺得舉國無雙，給她取名叫無比（Anupama）。鄰國的國王、大臣和富豪們，沒有不想娶她的。逝心回答說：『如果有哪位君子能與我的女兒相配，我就答應他。』 當時，佛陀正在這個國家游化。逝心看到佛陀的三十二相和八十種好，身體呈現紫金色，莊嚴而偉大，光芒無比，心中歡喜，說道：『我的女兒找到了合適的伴侶，正是這個人。』他回家告訴妻子說：『我為無比找到了丈夫，快點打扮女兒，準備帶她去。』夫妻倆一起為女兒打扮。女兒走起路來搖曳生姿，光彩照人，珠玉瓔珞裝飾得國家都顯得更加華麗。夫妻倆一起帶著女兒來到佛陀所在的地方。妻子在路上看到佛陀的足跡，上面有各種吉祥的紋樣，光彩奪目，不是世間所有的，知道他是天尊，就對她的丈夫說：『這個人的足跡如此不同尋常，不是世間可以見到的。這個人一定不是凡人，必定是清凈無染，沒有淫慾的。他不會娶我們的女兒的，不要自取其辱。』丈夫問：『你怎麼知道是這樣的呢？』妻子自己說了偈語： 『淫慾之人走路拖著腳後跟， 憤怒之人走路手指緊握。 愚蠢之人走路腳重重地踩在地上， 而這足跡是天人尊者。』 逝心說：『這不是你女人所能知道的。如果你不願意，就自己回去吧。我自己帶著女兒去佛陀那裡。』他向佛陀頂禮，說道：『大仁者，您辛勤地教導眾生，卻沒有人供養您。我有一個粗陋的女兒，願意讓她為您打掃。』佛陀問：『你認為你的女兒很好嗎？』他回答說：『我生了這個女兒，她的容貌確實很好，世間無雙。很多國王和富豪都來求娶，我都沒有答應。我私下看到大仁者您光芒四射，莊嚴偉大，不是世間所能見到的，貪圖能供養您，所以冒昧地前來。』
【English Translation】 English version A woman, due to excessive desire, became infatuated with a certain man. That man, too, was consumed by intense desire and became infatuated with the woman. The woman, driven to distraction by her desires, used a rope to strangle her young child and hung him in a well. Soon after, she pulled him out, but the child was already dead. She felt sorrow and grief, crying out to the heavens and shedding tears (other details omitted). Furthermore, when the Buddha was in Kausambi (an ancient Indian kingdom), the king was named Udayana-Kuru. In the kingdom, there was a man named Sita. Sita had a daughter who was beautiful and virtuous, unparalleled in the world. Sita, seeing his daughter's beauty, considered her unmatched in the country and named her Anupama. Kings, ministers, and wealthy families from neighboring countries all desired her. Sita replied, 'If there is a gentleman who is worthy of my daughter, I will agree to it.' At that time, the Buddha was traveling in that country. Sita saw the Buddha's thirty-two major marks and eighty minor characteristics, his body radiating a purple-golden light, majestic and dignified, with unparalleled radiance. He rejoiced in his heart and said, 'My daughter has found a suitable partner, precisely this person.' He returned home and told his wife, 'I have found a husband for Anupama, quickly adorn our daughter and prepare to take her there.' The couple together adorned their daughter. The daughter walked with graceful movements, radiating light, with pearls and necklaces adorning the country with splendor. The couple together brought their daughter to where the Buddha was. On the way, the wife saw the Buddha's footprints, with auspicious marks and radiant colors not found in the world, and knew that he was a celestial being. She said to her husband, 'The marks on this person's feet are so extraordinary, not to be heard of in the world. This person must not be an ordinary being, but must be pure and free from lust. He will not take our daughter, do not humiliate yourself.' The husband asked, 'How do you know this?' The wife herself spoke a verse: 'A lustful person walks dragging their heels, An angry person walks with clenched fingers. A foolish person walks stomping their feet on the ground, While these footprints are of a celestial honored one.' Sita said, 'This is not something you women can understand. If you are unwilling, then return home yourself. I will take our daughter to the Buddha myself.' He bowed at the Buddha's feet and said, 'Greatly benevolent one, you diligently teach sentient beings, yet no one makes offerings to you. I have a coarse daughter, and I wish to offer her to sweep for you.' The Buddha asked, 'Do you think your daughter is good?' He replied, 'I gave birth to this daughter, her appearance is indeed good, unparalleled in the world. Many kings and wealthy families have sought to marry her, but I have not agreed. I secretly saw that you, Greatly Benevolent One, radiate light, majestic and dignified, not to be seen in the world, and desiring to make offerings to you, I have presumptuously come.'
耳。佛言。此女之好爲著何許。逝心曰。從頭至足。周旋觀之無不好也。佛言。惑哉肉眼。吾今觀之。從頭至足無一好也。汝見頭上有發。發但是毛。像馬之尾亦皆爾也。發下有髑髏。髑髏是骨。屠家豬頭骨亦皆同。頭中有腦。腦者如泥。臊臭逆鼻。下之著地。莫能蹈者。目者是池。決之純汁。鼻中有洟。口但有唾。腹藏肝肺。皆爾腥臊。腸𦝩膀胱。但盛屎尿。腐臭難論。腹為韋囊。裹諸不凈。四支手足。骨骨相拄筋攣皮縮。但恃氣息。以動作之。譬如木人機關作之。作之訖畢解剝其體。節節相離首足狼藉。人亦如是。有何等好。而云少雙。昔者吾在貝多樹下。第六魔天王。莊嚴三女。顏容華飾天中無比。非徒此倫。欲以壞吾道意。我便為說身中穢惡。即皆化成老田。形壞不復。慚愧而去。今此屎囊欲作何變。急將還去。吾不取也。逝心聞佛所說。忽然慚恥無辭。復白佛曰。若仁不取者。欲以妻優填王可乎。佛不答焉。逝心即送女。與優填王。王獲女大喜悅。拜父為太傅。為女興宮。伎樂千人以給侍之。王正後師事于佛。得須陀洹道。此女贊之於王。王惑其言。以百箭射后。后見矢不懼。都無恚怒。一意念佛慈心。長跪向王。矢皆繞后三匝。還住王前。百矢皆爾。王乃自覺悵然而懼。即駕金車白象。馳詣佛所。未到下
【現代漢語翻譯】 現代漢語譯本 耳。佛說：『你認為這個女子的美好之處在哪裡？』逝心說：『從頭到腳，環顧四周，沒有一處不好。』佛說：『真是被肉眼迷惑了！在我看來，從頭到腳沒有一處是好的。你看到頭上有頭髮，頭髮不過是毛髮，就像大象和馬的尾巴一樣。頭髮下面是頭骨，頭骨是骨頭，屠夫家的豬頭骨也是一樣的。頭裡面有腦，腦就像泥漿一樣，腥臭難聞，如果掉在地上，沒有人願意踩。眼睛是水池，挖開全是汁液。鼻子裡面有鼻涕，嘴巴里只有唾沫。腹中藏著肝肺，都是腥臭的。腸子、胃、膀胱，都裝著屎尿，腐臭難聞。腹部就像一個皮囊，包裹著各種不乾淨的東西。四肢手腳，骨頭和骨頭互相支撐，筋脈攣縮，面板皺縮，只是依靠氣息來活動。就像木頭人一樣，通過機關來操縱。操縱完畢后，拆開它的身體，各個關節分離，頭和腳散落一地。人也是如此，有什麼好的呢？竟然說少有匹敵。』 『過去我在貝多樹下時，第六魔天王（欲界第六天的魔王）用華麗的裝飾打扮了三個女子，她們的容貌在天界中無與倫比，不是這些人可以比擬的，想要以此來破壞我的道心。我便為她們講述了身體中的污穢醜惡，她們立刻都變成了老婦，容貌衰敗，慚愧地離開了。現在這個屎尿囊想要做什麼變化呢？趕快拿走，我不要。』逝心聽了佛所說的話，忽然感到慚愧，無話可說，又對佛說：『如果仁者不接受，可以把她嫁給優填王（Udayana，古印度拘舍彌國國王）嗎？』佛沒有回答。逝心就把這個女子送給了優填王。優填王得到這個女子非常高興，拜逝心為太傅，為這個女子興建宮殿，用一千名樂伎來服侍她。優填王的正後（王后）向佛陀學習，證得了須陀洹道（Srotaapanna，預流果）。這個女子在優填王面前讚美自己，優填王被她迷惑，用一百支箭射王后。王后看到箭飛來毫不畏懼，沒有絲毫的嗔恨，一心念佛，心懷慈悲，長跪面向優填王，所有的箭都繞著王后轉了三圈，又回到優填王面前，一百支箭都是這樣。優填王這才醒悟，感到悵然和恐懼，立刻乘坐金車，騎著白象，飛奔到佛陀那裡，還沒到...
【English Translation】 English version Ear. The Buddha said, 'Where do you see the beauty of this woman?' Shixin (逝心) said, 'From head to toe, looking all around, there is nothing that is not beautiful.' The Buddha said, 'How deluded are the eyes of flesh! As I see it, from head to toe, there is nothing good. You see hair on the head, but hair is just fur, like the tails of elephants and horses. Beneath the hair is the skull, and the skull is bone, just like the pig skulls at the butcher's. Inside the head is the brain, which is like mud, foul-smelling and offensive. If it were dropped on the ground, no one would step on it. The eyes are pools, and if you drain them, they are full of liquid. The nose contains mucus, and the mouth only saliva. The abdomen contains the liver and lungs, all of which are foul-smelling. The intestines, stomach, and bladder are filled with excrement and urine, which are indescribably rotten. The abdomen is like a leather bag, containing all sorts of impurities. The four limbs, hands, and feet, bones supporting bones, tendons contracted, and skin shriveled, rely only on breath to move. It is like a wooden puppet, operated by mechanisms. Once it is finished, you can dismantle its body, separating each joint, with the head and feet scattered everywhere. People are the same. What is so good about it? How can you say she is unparalleled?' 'In the past, when I was under the Beto tree, the Sixth Heaven King of Mara (第六魔天王, the king of demons of the sixth heaven of the desire realm) adorned three women with magnificent decorations, their beauty unmatched in the heavens, far beyond compare to these. They wanted to destroy my resolve for enlightenment. I then spoke to them about the filth and ugliness within the body, and they immediately transformed into old women, their appearances decayed, and they left in shame. Now, what transformation does this bag of excrement and urine want to make? Quickly take her away, I do not want her.' Shixin (逝心) heard what the Buddha said and suddenly felt ashamed, speechless. He then said to the Buddha, 'If the Benevolent One does not accept her, may I marry her to King Udayana (優填王, an ancient Indian king of Kausambi)?' The Buddha did not answer. Shixin (逝心) then sent the woman to King Udayana (優填王). King Udayana (優填王) was very pleased to receive this woman, and appointed Shixin (逝心) as Grand Tutor, and built a palace for the woman, with a thousand musicians to serve her. The Queen Consort of King Udayana (優填王) studied with the Buddha and attained the state of Srotaapanna (須陀洹道, stream-enterer). This woman praised herself to King Udayana (優填王), and King Udayana (優填王), deluded by her words, shot the Queen Consort with a hundred arrows. The Queen Consort saw the arrows coming without fear, without any anger, single-mindedly thinking of the Buddha with a compassionate heart, kneeling towards King Udayana (優填王), and all the arrows circled around the Queen Consort three times, then returned to King Udayana (優填王), all one hundred arrows did the same. King Udayana (優填王) then awoke, feeling regret and fear, and immediately rode a golden chariot, riding a white elephant, rushing to the Buddha, but had not yet arrived...
車屏從。叉手步進。稽首佛足。長跪自陳曰。吾有重咎。愧在三尊所。以彼淫妷圖欲興邪。于佛聖眾有毒惡念。以矢百枚射佛弟子。如事陳之。睹之心懼。惟佛至尊無量之慈。白衣弟子慈力乃爾。豈況無上正真佛乎。我今首過。歸命三尊。唯佛弘慈。原赦其咎。佛嘆曰。善哉。王覺惡悔過。此明人之行也。吾受王善意。王稽首如是至三。佛亦三受之。王又頭腦著地。退就座曰。稟氣兇頑。忿戾自恣。無忍辱心。三毒不除。惡行快意。女人妖冶不知其惡。自惟死後必入地獄。愿佛加哀。廣說女惡魑魅之態。入其羅網鮮能自拔。我聞其禍。必以自誡。國人鉅細得以改操。佛言。用此為問耶。但說余義。王曰。余義異日稟之不晚。女亂惑意兇禍之大。不聞其禍何由遠之。愿佛具為我釋地獄之變。及女人之穢。佛言。且聽。男子有狂愚之惡。卻觀女妖。王曰。善哉。愿受明教。佛曰。士有四惡。急所當知。世有淫夫。恒想睹女。思聞妖聲。遠舍正法。疑真信邪。欲網所裹。沒在盲冥。為欲所使。如奴畏主。貪樂女色。不計九孔惡露之臭穢。渾沌欲中。如豬處溷不覺其臭。快以為安。不計後世當在無擇之獄受痛無極。注心在淫。吮其洟唾。玩其膿血。珍之如玉。甘之如蜜。故曰欲奴之士。斯其一惡態也。又親之養子。懷妊生育。
【現代漢語翻譯】 現代漢語譯本：車屏從（國王名）。叉手向前走。向佛陀的雙足致敬。長跪著自我陳述說：『我犯下了嚴重的罪過，在三寶（佛、法、僧）面前感到慚愧。因為我心懷淫邪，圖謀不軌，對佛陀和聖眾懷有惡毒的念頭，還用一百支箭射佛陀的弟子。我如實地陳述這些事情，內心感到恐懼。唯有佛陀至尊擁有無量的慈悲。白衣弟子（在家居士）的慈悲力量尚且如此，更何況是無上正真覺悟的佛陀呢？我現在承認自己的過錯，歸依三寶。唯愿佛陀弘揚慈悲，原諒我的罪過。』 佛陀讚歎說：『好啊，國王能夠覺悟自己的罪惡並懺悔，這是明智之人的行為。我接受國王的善意。』國王稽首如是三次，佛陀也三次接受。國王又頭腦著地，退回自己的座位說：『我稟賦兇頑，暴躁任性，沒有忍辱之心，三毒（貪、嗔、癡）無法去除，惡行隨心所欲。被女人的妖媚所迷惑，不知道其中的罪惡。自己想到死後必定會墮入地獄。愿佛陀加以哀憐，廣泛地講述女人的罪惡和魑魅般的姿態，陷入她們的羅網很難自拔。我聽聞這些禍患，必定以此來告誡自己，讓國內所有的人，無論大小，都能夠改變自己的行為。』 佛陀說：『你用這個來提問嗎？還是說其他的意義？』國王說：『其他的意義以後稟告也不晚。女人迷惑人心，兇險禍患之大，不聽聞這些禍患，怎麼能夠遠離呢？愿佛陀詳細地為我解釋地獄的種種變化，以及女人的污穢。』佛陀說：『且聽著。男子有狂妄愚蠢的罪惡，卻去看女人的妖媚。』國王說：『好啊，愿接受您的教誨。』佛陀說：『士人有四種罪惡，應當儘快知道。世上有淫蕩的男人，總是想看女人，想聽妖媚的聲音，遠離正法，懷疑真理而相信邪說，被慾望的網所包裹，沉沒在盲目的黑暗之中，被慾望所驅使，像奴隸畏懼主人一樣。貪圖享樂女色，不顧九孔（眼、耳、鼻、口、大小便道）惡露的臭穢，在渾濁的慾望之中，像豬在糞坑裡一樣不覺得臭，反而覺得安樂。不考慮後世將會在無擇地獄（阿鼻地獄）中遭受無盡的痛苦。把心思放在淫慾上，吮吸她們的鼻涕唾沫，玩弄她們的膿血，珍視它們如同美玉，覺得它們像蜂蜜一樣甘甜。所以說被慾望奴役的士人，這就是他們的第一種惡劣狀態。還有，親近那些養育孩子、懷有身孕和生育的女人。』
【English Translation】 English version: King Che Ping Cong. With hands clasped, he stepped forward. He bowed his head to the Buddha's feet. Kneeling, he confessed: 'I have committed grave offenses, and I am ashamed before the Three Jewels (Buddha, Dharma, Sangha). Because I harbored lustful thoughts and plotted evil, I had malicious thoughts towards the Buddha and the Sangha, and I shot a hundred arrows at the Buddha's disciples. I truthfully confess these matters, and my heart is filled with fear. Only the Buddha, the Supreme One, possesses immeasurable compassion. If the compassion of a lay disciple is already so great, how much more so is that of the perfectly enlightened Buddha? I now acknowledge my faults and take refuge in the Three Jewels. May the Buddha extend his compassion and forgive my offenses.' The Buddha praised, 'Excellent, that the king is able to awaken to his sins and repent. This is the conduct of a wise person. I accept the king's good intentions.' The king bowed his head three times in this manner, and the Buddha accepted him three times. The king then touched his head to the ground, retreated to his seat, and said, 'I am by nature fierce and unruly, prone to anger and self-indulgence, lacking in patience, unable to eliminate the three poisons (greed, hatred, and delusion), and indulging in evil deeds. I am deluded by the allure of women and unaware of the evil within. I believe that after death, I will surely fall into hell. I beseech the Buddha to have mercy and extensively explain the evils and demonic nature of women, for once caught in their nets, it is difficult to escape. Hearing of these calamities, I will surely use them to warn myself, so that all the people of the country, both great and small, may change their behavior.' The Buddha said, 'Do you ask this question, or do you have other meanings to discuss?' The king said, 'It is not too late to report other meanings later. The delusion of women is a great and terrible calamity. If one does not hear of these calamities, how can one stay far away from them? May the Buddha explain to me in detail the various transformations of hell and the impurity of women.' The Buddha said, 'Listen carefully. Men have the evils of arrogance and foolishness, yet they look at the allure of women.' The king said, 'Excellent, I wish to receive your teachings.' The Buddha said, 'Scholars have four evils that they should know quickly. In the world, there are lustful men who always want to see women, want to hear seductive voices, stay far away from the true Dharma, doubt the truth and believe in falsehoods, are wrapped in the net of desire, and are submerged in blind darkness, driven by desire like slaves fearing their masters. They greedily enjoy the pleasures of women, disregarding the foulness of the nine orifices (eyes, ears, nose, mouth, and the passages for urination and defecation), and in the turbid desires, they are like pigs in a latrine, unaware of the stench, but instead feel comfortable. They do not consider that in future lives, they will suffer endless pain in the Avici Hell (hell of incessant suffering). They focus their minds on lust, sucking their snot and saliva, playing with their pus and blood, cherishing them like jade, and finding them as sweet as honey. Therefore, it is said that scholars enslaved by desire, this is their first evil state. Furthermore, they are intimate with women who are raising children, pregnant, and giving birth.'
比得長大。勤苦難論。到子成人。漂家竭財。膝行肘步。因媒表情。致彼為妻。若在異城。尋而追之。不問遠近不避勤苦。注意在淫。捐忘親老。既得為妻。貴之如寶。欲私相娛樂。惡見父母。信其妖言。或致斗訟。不惟身所從來。孤親無量之恩。斯其二惡態也。又人處世。勤身苦勞。躬致財賄。本有誠信教道之意。尊戴沙門梵志之心。覺世非常。佈施為福。娶妻之後情惑淫慾。愚蔽自壅背真向邪。專由女計。若有佈施之意。唯欲發言。莊采女色。絕清凈行。束成小人。不識佛經之重誡。禍福之所歸。茍為淫使。投身羅網。必墮惡道。終而不改。斯其三惡態也。又若為人子不惟養恩。治生致財不以養親。但以東西廣求淫路。懷持寶物招人婦女。或殺六畜淫祀鬼神。飲酒歌舞。合會男女。快樂歡娛。終日彌多。外托祈福。內以招奸。既醉之後。互求方便。更相招呼。以遂姦情。及其獲偶喜無以喻。淫結縛著無所復識。當爾之時。唯此為樂。不覺惡露之臭穢地獄之苦痛。一則可笑。二則可哀。譬如狂荒不知其非。斯其四惡態也。男子有是四惡。用墮三塗。當審遠此乃免苦耳。又復聽說女人之惡。佛便說偈言(略要)。
以為欲可使 放意不能安 習近於非法 將何以為賢 常在三惡道 宛轉如車輪 若世
【現代漢語翻譯】 現代漢語譯本： 長大成人後，爲了娶妻生子，不辭辛勞。從蹣跚學步到長大成人，耗盡家財。通過媒人牽線搭橋，才得以娶妻。如果妻子去了別的城市，也要不問遠近，不避辛勞地去尋找追趕。心思全放在淫慾之上，忘記了年邁的父母。娶到妻子后，視若珍寶。想要私下享樂，又厭惡見到父母。聽信妻子的妖言，甚至導致爭鬥訴訟。不念及自身從何而來，以及父母無量的恩情。這是第二種惡劣的狀態。 還有一種人，在世上勤勞工作，努力積攢財富，本來是想秉持誠信的教導，尊崇沙門（Shramana，出家求道者）和梵志（Brahmana，婆羅門修行者），覺悟世事無常，通過佈施來積福。但是娶妻之後，卻被情慾迷惑，愚昧地自我封閉，背離真理而走向邪惡。完全聽從妻子的計謀。如果有佈施的想法，也只是爲了炫耀，打扮女色。斷絕清凈的行為，把自己束縛成一個卑鄙小人。不認識佛經的重要告誡，以及禍福的歸宿。甘願做淫慾的奴隸，投身於羅網之中，必定墮入惡道，最終也不悔改。這是第三種惡劣的狀態。 還有一種人，作為兒子，不念及父母的養育之恩，努力謀生積攢財富，卻不是用來贍養父母，而是到處尋找淫慾的途徑。懷揣著寶物去引誘別人的妻子。或者殺害牲畜，用淫穢的祭祀來祭拜鬼神，飲酒歌舞，聚會男女，終日尋歡作樂。表面上說是祈福，實際上是爲了招引姦情。喝醉之後，互相尋找方便，互相勾引，來滿足性慾。一旦得手，就高興得無法形容，被淫慾緊緊束縛，什麼都不知道了。在那個時候，只覺得這是快樂，不覺得污穢的身體是多麼的臭穢，以及地獄的痛苦。這既可笑，又可悲。就像一個瘋狂的人，不知道自己做錯了什麼。這是第四種惡劣的狀態。男子有這四種惡行，就會墮入三惡道（three evil realms）。應當審慎地遠離這些惡行，才能免除痛苦。又聽聞關於女人的惡行，佛陀就說了偈語（簡略）： 以為慾望可以被滿足，放縱情慾就不能安定。 習慣於接近非法之事，又怎麼能成為賢良之人呢？ 常常在三惡道中，像車輪一樣不停地旋轉。 如果世...
【English Translation】 English version: Having grown up, one toils tirelessly to marry and have children. From crawling to adulthood, one exhausts the family wealth. Through matchmakers, one manages to take a wife. If the wife goes to another city, one seeks and pursues her, regardless of distance or hardship. One's mind is entirely focused on lust, forgetting aged parents. Having obtained a wife, one treasures her like a jewel. Desiring private pleasures, one detests seeing parents. Believing her seductive words, one even engages in disputes and lawsuits. One does not remember where one came from, nor the immeasurable kindness of one's parents. This is the second evil state. Furthermore, there are those who work diligently in the world, striving to accumulate wealth, originally intending to uphold the teachings of integrity, to respect Shramanas (Shramana, wandering ascetics) and Brahmanas (Brahmana, priests), to awaken to the impermanence of the world, and to accumulate merit through giving. However, after marrying, they become deluded by lust, foolishly closing themselves off, turning away from truth and towards evil. They completely follow their wife's schemes. If they have any intention of giving, it is only to show off, adorning female beauty. They sever pure conduct, binding themselves into petty individuals. They do not recognize the important admonitions of the Buddhist scriptures, nor the consequences of good and bad fortune. Willing to be slaves to lust, they throw themselves into the net, inevitably falling into evil realms, and ultimately do not repent. This is the third evil state. Furthermore, there are those who, as sons, do not remember the kindness of their parents' upbringing, striving to make a living and accumulate wealth, but not using it to support their parents. Instead, they seek avenues of lust everywhere. They carry treasures to entice other men's wives. Or they kill livestock, using obscene sacrifices to worship ghosts and spirits, drinking, singing, and dancing, gathering men and women, indulging in pleasure all day long. Outwardly, they claim to be praying for blessings, but inwardly, they are inviting adultery. After getting drunk, they seek convenience with each other, enticing each other to fulfill their sexual desires. Once successful, they are overjoyed beyond description, tightly bound by lust, knowing nothing else. At that time, they only feel this is happiness, not realizing how foul and filthy the body is, and the suffering of hell. This is both laughable and pitiable. It is like a madman who does not know what he is doing wrong. This is the fourth evil state. Men who have these four evil deeds will fall into the three evil realms (three evil realms). One should carefully stay away from these evil deeds in order to avoid suffering. Furthermore, having heard about the evil deeds of women, the Buddha spoke a verse (briefly): Thinking that desire can be satisfied, indulging in lust cannot bring peace. Accustomed to approaching unlawful things, how can one become virtuous? Constantly in the three evil realms, spinning like a wheel. If the world...
時有佛 而已不得聞 女人最為惡 難與為因緣 恩愛一縛著 牽人入罪門 女人有何好 但是諸不凈 何不諦計是 為此發狂荒 其內甚臭穢 外為嚴飾容 加又含毒螫 劇如蛇與龍 亦如魚食鉤 飛蛾入燈火 專心投色慾 不惟后受禍
佛說如是。優填王歡喜。即以頭面著地。白佛言。實從生年以來。不聞女人惡態乃爾。男子悖亂隨之隨惡。但不知故不制心意。從是以後。終身自悔歸命三尊。不敢復犯。為佛作禮歡喜而退。
書云。仲尼稱。難養小人與女子。近之則不遜。遠之則怨也。是以經言。妖冶女人。有八十四態。大態有八。慧人所惡。一者嫉妒。二者妄瞋。三者罵詈。四者咒咀。五者鎮壓。六者慳貪。七者好飾。八者含毒。是為八大態。是故女人。多諸妖媚。愿舍諂邪以求正法。早得出家自利利人。
又智度論云。女人相者。若得敬待。則令夫心高。若敬待情舍。則令夫心怖。女人如是恒以煩惱憂怖。女人云何可近親好。如說。國王有女。名曰拘牟頭。有捕魚師名術波伽。隨道而行。遙見王女在高樓上。窗中見面。想像染著心不暫舍。彌歷日月不能飲食。母問其故。以情答母。我見王女心不能忘。母喻兒言。汝是小人。王女尊貴。不可得也。兒言
【現代漢語翻譯】 現代漢語譯本： 當時有佛陀，但卻無法聽聞佛法。 女人最為惡劣，難以與之結為因緣。 一旦被恩愛束縛，就會牽人進入罪惡之門。 女人有什麼好？不過是各種不凈之物。 為何不仔細觀察這些真相，卻為此發狂迷亂？ 她們的身體內部非常臭穢，外表卻用華麗的裝飾來掩蓋。 而且還含有毒刺，像毒蛇和惡龍一樣危險。 也像魚兒貪食魚鉤，飛蛾撲向燈火一樣自取滅亡。 專心投入**之中，不考慮將來會遭受的災禍。
佛陀這樣說完，優填王（Udayana）歡喜，立刻以頭面觸地，對佛陀說：『我自從出生以來，從未聽聞女人有如此惡劣的狀態。男子愚昧悖亂，總是跟隨著邪惡。只是因為不知道，所以無法控制自己的心意。從今以後，我將終身懺悔，皈依三寶，不敢再犯。』說完，向佛陀作禮，歡喜地退下了。
古書上說，仲尼（Confucius）曾說：『最難養的就是小人和女人。親近他們，他們就會無禮；疏遠他們，他們就會抱怨。』因此，經書上說，妖艷的女人，有八十四種姿態，其中大的姿態有八種，是聰明人所厭惡的。第一是嫉妒，第二是無端發怒，第三是謾罵，第四是詛咒，第五是使用巫術鎮壓他人，第六是慳吝貪婪，第七是喜歡打扮，第八是心懷惡毒。這就是八種大的姿態。所以，女人多有妖媚之態，希望她們能夠捨棄諂媚邪惡，以求正法，早日出家，自利利人。
另外，《智度論》（Mahaprajnaparamita-sastra）中說，女人的相狀是，如果得到敬重和優待，就會使丈夫的心高傲自大；如果敬重和優待的情感消失，就會使丈夫的心感到恐懼。女人就是這樣，總是帶來煩惱和憂慮恐懼。女人怎麼可以親近和喜愛呢？就像故事裡說的，國王有個女兒，名叫拘牟頭（Kumudvati）。有個漁夫名叫術波伽（Supaka），走在路上，遠遠地看見王女在高樓上，從窗戶里露面。他想像著她的容貌，心生愛戀，片刻也不能忘記。過了很長時間，都不能吃喝。母親問他原因，他把實情告訴了母親：『我看見王女，心裡不能忘記。』母親勸告兒子說：『你是個小人物，王女是尊貴的人，你不可能得到她的。』兒子說：
【English Translation】 English version: At that time, there was a Buddha, but one could not hear the Dharma. Women are the most evil, and it is difficult to form a relationship with them. Once bound by love and affection, they drag people into the gate of sin. What is good about women? They are nothing but various impure things. Why not carefully observe these truths, but instead go crazy and become confused because of them? Their bodies are very foul inside, but they cover it up with gorgeous decorations on the outside. Moreover, they contain poisonous stingers, as dangerous as snakes and dragons. They are also like fish greedy for the hook, or moths rushing into the lamp fire to their doom. They devote themselves to **, without considering the disasters they will suffer in the future.
After the Buddha spoke in this way, King Udayana (優填王) rejoiced and immediately touched the ground with his head and face, saying to the Buddha, 'Since I was born, I have never heard of women having such evil states. Men are foolish and rebellious, always following evil. It is only because they do not know that they cannot control their minds. From now on, I will repent for the rest of my life, take refuge in the Three Jewels (三寶), and dare not commit such acts again.' After speaking, he bowed to the Buddha and happily withdrew.
The ancient books say that Confucius (仲尼) once said, 'The most difficult to raise are petty people and women. If you get close to them, they will be disrespectful; if you distance yourself from them, they will complain.' Therefore, the scriptures say that seductive women have eighty-four postures, of which there are eight major postures that are detested by wise people. The first is jealousy, the second is causeless anger, the third is scolding, the fourth is cursing, the fifth is using witchcraft to suppress others, the sixth is stinginess and greed, the seventh is fondness for dressing up, and the eighth is harboring malice. These are the eight major postures. Therefore, women have many seductive appearances. It is hoped that they can abandon flattery and evil to seek the right Dharma, and become monks or nuns as soon as possible, benefiting themselves and others.
In addition, the Mahaprajnaparamita-sastra (智度論) says that the characteristics of women are that if they are respected and treated well, they will make their husbands' hearts arrogant and conceited; if the feelings of respect and good treatment disappear, they will make their husbands' hearts feel fear. Women are like this, always bringing trouble and worry and fear. How can women be approached and liked? Just like the story says, the king had a daughter named Kumudvati (拘牟頭). There was a fisherman named Supaka (術波伽) who was walking on the road and saw the king's daughter far away on a high building, showing her face from the window. He imagined her appearance and fell in love, unable to forget her for a moment. After a long time, he could not eat or drink. His mother asked him the reason, and he told his mother the truth: 'I saw the king's daughter and cannot forget her.' His mother advised her son, 'You are a small person, and the king's daughter is a noble person, you cannot get her.' The son said:
。我心願樂不能暫忘。若不如意。不能活也。母為子故入王宮中。常送肥魚鳥肉。以遺王女而不取價。王女怪而問之。欲求何愿。母白王女。愿卻左右。當以情告。我唯有一子。敬慕王女。情結成病。命不云遠。愿垂慜念賜其生命。王女言。汝去至月十五日。于某甲天祠中。住天像后。母還語子。汝愿已得。告之如上。沐浴新衣在天像后住。王女至時。白其父王。我有不吉。須至天祠以求吉福。王言大善。即嚴車五百乘。出至天祠。既到。敕諸從者。齊門而止。獨入天祠。天神思惟。此不應爾王為施主。不可令此小人毀辱王女。即厭此人令睡不覺。王女既入。見其睡。重推之不寤。即以瓔珞直十萬兩金。遺之而去。去後此人得覺。見有瓔珞。又問眾人。知王女來。情願不遂。憂恨懊惱。淫火內發自燒而死。以是證知。女人之心。不擇貴賤唯欲是從。
又薩婆多論云。寧以身份內毒蛇口中。不犯女人。蛇有三事害人。有見而害人。有觸而害人。有嚙而害人。女人亦有三害。若見女人。心發欲想。滅人善法。若觸女人。身犯中罪。滅人善法。若共交會。身犯重罪。滅人善法。復有七害。一者若為毒蛇所害。害此一身。若為女人所害。害無數身。二者若為毒蛇所害。害報得無記身。若為女人所害。害善法身。三者若為
【現代漢語翻譯】 現代漢語譯本：我心中的愛慕之情無法片刻忘記。如果不能如願，我便活不下去了。母親爲了兒子，進入王宮之中，經常送去肥美的魚和鳥肉，送給王女而不收取任何報酬。王女感到奇怪，便問她想要什麼。母親告訴王女，希望屏退左右的人，我將如實相告。我只有一個兒子，敬慕王女，情結成病，生命不久矣。希望您能憐憫，賜予他生命。王女說：『你回去，等到十五那天，在某某天祠中，住在天神像的後面。』母親回去告訴兒子，你的願望已經達成了，並把王女的話告訴了他。於是他沐浴更衣，在新衣后住在天神像後面。王女到時，告訴她的父王，說自己有些不吉利，需要到天祠去祈求吉祥。國王說很好，於是準備了五百輛車，一同前往天祠。到達后，國王命令所有隨從，在門外停下，自己獨自進入天祠。天神心想，不應該這樣，國王是施主，不能讓這個小人玷污王女。於是讓這個人昏睡不醒。王女進入后，看見他睡著了，用力推他也不醒，於是留下價值十萬兩黃金的瓔珞，離開了。離開后，這個人醒來，看見有瓔珞，又問了眾人，知道王女來過，但情願沒有達成，憂愁懊惱，淫慾之火從內心燃起，最終自焚而死。由此可以證明，女人的心思，不分貴賤，只求滿足自己的慾望。 又《薩婆多論》（Sarvastivada）中說，寧願將身體伸入毒蛇口中，也不要冒犯女人。蛇有三種方式傷害人：有看見就傷人的，有接觸就傷人的，有咬傷人的。女人也有三種危害：如果看見女人，心中產生慾望，就會滅掉人的善法；如果接觸女人，身體就會犯下中等罪過，滅掉人的善法；如果與女人交合，身體就會犯下重罪，滅掉人的善法。還有七種危害：一是被毒蛇所害，只會傷害這一身的性命；而被女人所害，會傷害無數的生命。二是如果被毒蛇所害，只會傷害報得的無記身；而被女人所害，會傷害善法之身。三是如果被
【English Translation】 English version: My heart's desire cannot be forgotten even for a moment. If it is not fulfilled, I cannot live. The mother, for the sake of her son, entered the royal palace, often sending fat fish and bird meat to the princess without taking any payment. The princess, feeling strange, asked her what she desired. The mother told the princess that she wished to dismiss those around her, and she would tell the truth. 'I have only one son, who reveres and admires the princess, and his affection has become a disease, and his life is not long. I hope you will have mercy and grant him life.' The princess said, 'Go back, and on the fifteenth day of the month, in the certain heavenly shrine, stay behind the statue of the deity.' The mother returned and told her son that his wish had been granted, and told him the princess's words. So he bathed and changed into new clothes and stayed behind the statue of the deity. When the princess arrived, she told her father the king that she felt unlucky and needed to go to the heavenly shrine to seek good fortune. The king said it was good, so he prepared five hundred carriages and went to the heavenly shrine together. Upon arrival, the king ordered all the followers to stop at the gate and entered the heavenly shrine alone. The deity thought, 'This should not be. The king is the benefactor, and this petty man should not be allowed to defile the princess.' So he made this man fall asleep and not wake up. The princess entered and saw him sleeping, and pushed him hard but he did not wake up, so she left a necklace worth one hundred thousand taels of gold and left. After she left, this man woke up, saw the necklace, and asked the people, knowing that the princess had come, but his wish had not been fulfilled, and he was worried and annoyed, and the fire of lust burned from within, and he burned himself to death. From this, it can be proven that a woman's heart, regardless of nobility or lowliness, only seeks to satisfy her desires. Furthermore, the Sarvastivada (薩婆多論) says, 'Rather put one's body into the mouth of a poisonous snake than violate a woman.' A snake harms people in three ways: some harm by seeing, some harm by touching, and some harm by biting. Women also have three harms: if you see a woman and lust arises in your heart, it will destroy your good Dharma; if you touch a woman, your body will commit a medium offense, destroying your good Dharma; if you have intercourse with a woman, your body will commit a serious offense, destroying your good Dharma. There are also seven harms: first, being harmed by a poisonous snake only harms this one life; but being harmed by a woman harms countless lives. Second, being harmed by a poisonous snake only harms the resultant non-specified body; but being harmed by a woman harms the body of good Dharma. Third, being
毒蛇所害。害五識身。若為女人所害。害六識身。四者若為毒蛇所害。得入清眾。若為女人所害。不與僧同。五者若為毒蛇所害。得生天上人中。值遇賢聖。若為女人所害。入三惡道。六者若為毒蛇所害。故得四沙門果。若為女人所害。於八正道無所成益。七者若為毒蛇所害。人則慈念而救護之。若為女人所害。眾共棄捨無心喜樂。以是因緣故。寧以身份內毒蛇口中。終不以此而觸女人。
又增一阿含經云。女人有五力輕慢夫主。云何為五。一色力。二親族之力。三田業之力。四兒力。五自守力。是謂女人有此五力。便輕慢夫主。夫有一力。盡覆蔽彼女人。所謂富貴力也。今弊魔波旬。亦有五力。所謂色聲香味觸。愚癡之人著此五法。不能得度。若聖弟子。成就一無放逸力。不為所繫。則能分別生老病死之法。勝魔五力。不墮魔境。至無為處。爾時世尊。便說此偈。
戒為甘露道 放逸為死徑 不貪則不死 失道為自喪
爾時世尊告諸比丘。女人有五欲想。云何為五。一生豪貴之家。二嫁適富貴之家。三使我夫主言從語用。四多有兒。五在家獨得由己。是謂有此五事可欲之想。
又大威德陀羅尼經云。佛告阿難。譬如有大沙聚。將一滴水潤此沙聚。可令徹過。如一婦人。以千數丈夫。受
【現代漢語翻譯】 現代漢語譯本： 被毒蛇所傷害，只會傷害五識之身（眼、耳、鼻、舌、身五種感覺器官所產生的意識）。如果被女人所傷害，則會傷害六識之身（包括意識在內的六種意識）。 四者，如果被毒蛇所傷害，還有機會進入清凈的僧團。如果被女人所傷害，則不能與僧眾同住。 五者，如果被毒蛇所傷害，還有機會轉生到天上或人間，遇到賢聖之人。如果被女人所傷害，則會墮入三惡道（地獄、餓鬼、畜生）。 六者，如果被毒蛇所傷害，還有機會證得四沙門果（須陀洹、斯陀含、阿那含、阿羅漢）。如果被女人所傷害，對於八正道（正見、正思、正語、正業、正命、正精進、正念、正定）沒有任何成就和利益。 七者，如果被毒蛇所傷害，人們還會慈悲憐憫而救護他。如果被女人所傷害，大家都會厭棄捨離，沒有歡喜之心。因為這個緣故，寧願將身體放入毒蛇口中，也終究不因此而觸碰女人。
《增一阿含經》中說，女人有五種力量會輕視丈夫。哪五種呢？一是容貌的力量，二是親族的力量，三是田產家業的力量，四是兒子的力量，五是自我保護的力量。這就是女人擁有的五種力量，因此會輕視丈夫。丈夫有一種力量，可以完全覆蓋這些女人的力量，那就是富貴的力量。現在這個弊魔波旬（Pāpīyas，佛教中的惡魔），也有五種力量，就是色（rūpa，形態、顏色）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸感）。愚癡的人執著于這五種法，不能得到解脫。如果聖弟子成就一種無放逸力（apramāda，不放縱、精進），就不會被這些所束縛，就能分辨生老病死的法則，勝過魔的五種力量，不墮入魔的境界，到達無為之處（asaṃskṛta，涅槃）。 這時，世尊便說了這首偈語：
『戒為甘露道，放逸為死徑，不貪則不死，失道為自喪。』
這時，世尊告訴各位比丘，女人有五種慾望的想法。哪五種呢？一是出生在豪門貴族之家，二是嫁給富貴之家，三是使我的丈夫言聽計從，四是多生兒子，五是在家獨自做主。這就是女人擁有的五種可欲的想法。
《大威德陀羅尼經》中說，佛告訴阿難（Ānanda，釋迦牟尼佛的十大弟子之一）。譬如有一大堆沙子，用一滴水去潤濕這堆沙子，能夠完全滲透過去嗎？又譬如一個婦人，用成千上萬的丈夫來滿足她的慾望，能夠滿足嗎？
【English Translation】 English version: Being harmed by a venomous snake only harms the body of the five senses (the consciousness arising from the five sense organs: eyes, ears, nose, tongue, and body). If harmed by a woman, it harms the body of the six senses (the six consciousnesses, including the mind). Fourth, if harmed by a venomous snake, there is still a chance to enter the pure Sangha (community of monks). If harmed by a woman, one cannot live with the Sangha. Fifth, if harmed by a venomous snake, there is still a chance to be reborn in the heavens or among humans, encountering virtuous and wise beings. If harmed by a woman, one will fall into the three evil realms (hell, hungry ghosts, and animals). Sixth, if harmed by a venomous snake, there is still a chance to attain the four fruits of a Śrāmaṇa (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat). If harmed by a woman, there will be no accomplishment or benefit from the Eightfold Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration). Seventh, if harmed by a venomous snake, people will have compassion and rescue him. If harmed by a woman, everyone will despise and abandon her, with no joy in their hearts. For this reason, one would rather put one's body into the mouth of a venomous snake than touch a woman because of this.
The Ekottara Āgama Sutra says that women have five powers to despise their husbands. What are the five? First, the power of beauty. Second, the power of relatives. Third, the power of fields and property. Fourth, the power of children. Fifth, the power of self-protection. These are the five powers that women possess, and therefore they despise their husbands. A husband has one power that completely covers these powers of women, and that is the power of wealth and nobility. Now, this evil Māra Pāpīyas (the evil one, a demon in Buddhism) also has five powers, namely rūpa (form, color), śabda (sound), gandha (smell), rasa (taste), and sparśa (touch). Foolish people are attached to these five dharmas and cannot be liberated. If a noble disciple achieves the power of apramāda (non-negligence, diligence), they will not be bound by these and will be able to discern the laws of birth, old age, sickness, and death, overcoming the five powers of Māra, not falling into the realm of Māra, and reaching the asaṃskṛta (unconditioned, Nirvana). At this time, the World Honored One spoke this verse:
'Precepts are the path of nectar, negligence is the path of death; non-greed is not death, losing the path is self-destruction.'
At this time, the World Honored One told the Bhikshus (monks) that women have five desires. What are the five? First, to be born into a wealthy and noble family. Second, to marry into a wealthy and noble family. Third, to make my husband listen to and follow my words. Fourth, to have many children. Fifth, to be the sole decision-maker at home. These are the five desirable thoughts that women have.
The Mahāpratisarā Dhāraṇī Sutra says that the Buddha told Ānanda (one of the ten great disciples of Shakyamuni Buddha). For example, if there is a large pile of sand, can a drop of water moisten this pile of sand and completely penetrate it? Also, for example, if a woman uses thousands of husbands to satisfy her desires, can she be satisfied?
欲果報。不可令其知足也。其婦人有三法。不知厭足。一自莊嚴。二于丈夫邊所受欲樂。三哀美言辭。阿難。其婦女有五疽蟲戶。而丈夫無此。其五疽蟲。在陰道中。其一蟲戶。有八十蟲。兩頭有口。悉如針鋒。彼之疽蟲。常惱彼女。而食啖之。令其動作。動已復行。以彼令動。是故名惱淫婦女人。此不共法。以業果報發起欲行。貪著丈夫不知厭足。其婦女人。若見丈夫。即作美言。瞻視熟視。視已複視。瞻仰觀察。意念欲事。面看邪視。欲取他面。齒銜下唇。面作青紫。以欲心故。額上汗流。若安坐時即不欲起。若復立時復不欲坐。木枝畫地。搖弄兩手。或行三步。至第四步。左右瞻看。或在門頰。顰呻出息。委陀屈曲。左手舉衣。右手拍髀。又以指爪而刮齒牙。草杖摘齒。手搔腦後。宣露腳脛。嗚他兒口。平行而蹶。急視諸方。如是等相。當知婦人慾事以發。厭離棄捨。勿令流轉生大暗中。
又阿含口。解十二因緣經云。有阿羅漢。以天眼徹視。見女人墮地獄中者甚多。便問佛。何以故。佛言。用四因緣故。一由貪珍寶物衣被欲心多故。二由相嫉妒故。三由多口舌故。四由作姿態淫意多故。以是因緣墮獄多耳。
勸導緣第四
惟此慢心。通於白黑。智愚不免。豪賤共有。但去輕論重。在俗為甚
【現代漢語翻譯】 現代漢語譯本：慾望的果報，是不能讓其知足的。婦女有三種表現爲不知滿足：一是自我打扮裝飾，二是從丈夫那裡得到的性慾快樂，三是甜言蜜語。阿難，婦女有五個疽蟲戶，而丈夫沒有。這五個疽蟲在中。每一個蟲戶有八十條蟲，兩頭都有口，細如針尖。這些疽蟲經常困擾她們，啃食她們，使她們產生性衝動。動了之後又想再動，因為這些蟲子讓她們動。所以叫做惱女人。這是女人獨有的現象。因為業報的緣故，引發性慾，貪戀丈夫而不知滿足。婦女如果見到丈夫，就會說好聽的話，仔細地看，看了又看，仰慕觀察，心裡想著性事，斜著眼睛看。想要親近對方的臉，用牙齒咬下嘴唇，臉色發青發紫，因為性慾的緣故，額頭上流汗。如果坐著就不想站起來，如果站著又不想坐下。用樹枝在地上畫，搖動雙手，或者走三步，到第四步的時候，左右張望。或者靠在門邊，皺著眉頭嘆氣，身體扭曲，左手提起衣服，右手拍打大腿，又用指甲刮牙齒，用草或木棒剔牙，用手撓後腦勺，露出小腿。親吻別人的孩子的嘴，走路不穩。急切地看著四面八方。像這些表現，應當知道婦女的性慾已經發動。應當厭惡並拋棄這些行為，不要讓它繼續發展，墮入黑暗之中。 另外，《阿含口》解讀《十二因緣經》說，有阿羅漢用天眼觀察，看到墮入地獄的女人非常多，就問佛是什麼原因。佛說，因為四個原因：一是貪戀珍寶、衣物，性慾心重；二是互相嫉妒；三是多嘴多舌；四是做作姿態，淫邪念頭多。因為這些原因，墮入地獄的就多。 勸導的緣由第四 只有這種傲慢心，貫通於善與惡，聰明和愚笨都不能避免，富貴和貧賤都共有。只是在世俗中，輕視的少，重視的多。
【English Translation】 English version: The retribution of desire cannot be satisfied. Women have three characteristics of insatiability: first, self-adornment; second, the pleasure of sexual desire received from their husbands; and third, sweet and flattering words. Ananda, women have five 'abscess-worm gates', while men do not. These five abscesses are in the **. Each 'worm gate' has eighty worms, with mouths at both ends, as fine as needles. These abscess-worms constantly torment them, gnawing at them, causing them to have sexual impulses. Once moved, they want to move again, because these worms make them move. Therefore, they are called 'troubling ** women'. This is a unique phenomenon for women. Because of karmic retribution, it triggers sexual desire, greedily clinging to their husbands without satisfaction. If a woman sees her husband, she will say sweet words, look carefully, look again and again, admire and observe, thinking about sexual matters in her mind, looking askance. Wanting to get close to the other person's face, biting her lower lip with her teeth, her face turning blue and purple, because of sexual desire, sweat flowing on her forehead. If sitting, she doesn't want to stand up; if standing, she doesn't want to sit down. Drawing on the ground with a branch, shaking her hands, or walking three steps, looking around to the left and right on the fourth step. Or leaning against the door, frowning and sighing, her body twisting, lifting her clothes with her left hand, patting her thigh with her right hand, and scratching her teeth with her fingernails, picking her teeth with grass or a stick, scratching the back of her head, exposing her calves. Kissing the mouths of other people's children, walking unsteadily. Looking anxiously in all directions. With such appearances, it should be known that a woman's sexual desire has been aroused. One should detest and abandon these behaviors, not let it continue to develop, and fall into darkness. Furthermore, the 'Agama Mouth' interpreting the 'Twelve Nidanas Sutra' says that an Arhat, using his heavenly eye, saw that many women had fallen into hell, and asked the Buddha why. The Buddha said, 'Because of four reasons: first, greed for treasures, clothing, and heavy sexual desire; second, mutual jealousy; third, being talkative; and fourth, making seductive gestures and having many lewd thoughts. Because of these reasons, many fall into hell.' The Fourth Reason for Exhortation Only this arrogance pervades good and evil, and neither the wise nor the foolish can avoid it; the rich and the poor share it. It's just that in the secular world, there is less underestimation and more emphasis.
。亦有空言我美。評說賢良。譏毀聖德。一切白衣終日。行之。未曾一日慚愧發露。情求勝道退省己躬。故外書云。力慕善道可用安身。力慕孝悌可用榮親。亦有君子。高遵釋教。策奉修行。貞仁退讓。廉謹信順。皆是宿種。稟性自然。與道何殊。亦有出家之人。不依聖教。違犯戒律。不學無知。與俗無殊。然道俗形乖。犯有希數。心有明暗。過有輕重。故出家之人。未犯已前。唸唸入道。善業已熏。福基已厚。雖有微惡。輕愧而造。不能傾動。若小慚愧。便復清白。若論在俗。身居無慚之地。心有無愧之情。畜養妻兒。財色五欲。盈堂滿室。熏辛酒肉。隨求所得。愛染情深無時暫舍。惡緣同住豈得免之。此則明暗路分。黑白殊隔。故知明能滅暗。暗不滅明。小燈之明已破大暗。出家之人。雖犯微過。前明已。成正。可光不增暉。而本明恒照。如器存炷立。由安業永也。又出家造惡極難。如陸地行船。在家起過即易。如海中泛舟。又出家修道易為。如海中泛舟。在家修福甚難。如陸地行船。船雖是同。由處有異故遲疾不同。修犯難易。亦復如是。生死易染。善法難成。早求自度。勵慕出俗。
又賢愚經云。出家功德其福甚多。若放男女奴婢。若聽人民。若自己身出家入道功德無量非譬為比。出家功德高於須彌。
【現代漢語翻譯】 現代漢語譯本：也有人空談我的優點，評論賢良，譏諷詆譭聖人的德行。所有在家之人（白衣）整天都在做這些事，從未有一天感到慚愧並懺悔，真心尋求至上的佛道，反省自己的行為。所以外道書籍說，努力追求善道可以使自身安穩，努力追求孝悌可以使父母榮耀。也有一些君子，崇尚並遵循佛教的教義，努力奉行修行，具有貞潔仁義、退讓謙遜、廉潔謹慎、信守承諾和順從的品德，這些都是他們前世種下的善根，是他們天生的秉性，與佛道又有什麼區別呢？也有一些出家之人，不遵循佛教的教義，違犯戒律，不學習佛法，沒有智慧，與世俗之人沒有什麼區別。然而，出家和在家在形式上有所不同，犯錯的機率也較小。內心有光明和黑暗之分，所犯的過錯也有輕重之別。所以，出家之人，在未犯錯之前，唸唸都在向道，善業已經熏習，福德的基礎已經深厚。即使有輕微的惡行，也會因為感到慚愧而停止造作，不能動搖他們的道心。如果稍有慚愧之心，就能恢復清白。如果說在家之人，身處無慚愧之地，心中懷著無愧疚之情，蓄養妻子兒女，貪戀錢財美色等五欲，充滿整個屋子，薰染辛辣的食物、酒和肉，隨心所欲地追求，深深地愛戀和執著，沒有片刻的捨棄。與惡緣同住，怎麼能避免惡果呢？這就是光明和黑暗的道路的區別，黑和白有著截然不同的界限。所以要知道，光明能夠驅散黑暗，而黑暗不能驅散光明。小小的燈光就能驅散巨大的黑暗。出家之人，即使犯了輕微的過錯，之前的光明已經成就了正道，可以使光明不增加光輝，而本來的光明恒常照耀。就像器皿存在，燈炷豎立一樣，因為安於善業而永遠存在。而且出家之人造惡非常困難，就像在陸地上行船一樣。在家之人犯錯很容易，就像在海中泛舟一樣。而且出家之人修道容易成就，就像在海中泛舟一樣。在家之人修福非常困難，就像在陸地上行船一樣。船雖然是相同的，由於所處的地方不同，所以速度有快有慢。修行和犯錯的難易程度，也是如此。生死輪迴容易染著，善法難以成就，所以要早日尋求自我解脫，努力追求出離世俗。 又《賢愚經》說：出家的功德，其福報非常多。如果放男女奴婢，或者允許人民，或者自己本身出家入道，其功德無量，無法用比喻來形容。出家的功德高於須彌山（Sumeru，佛教宇宙觀中的山王）。
【English Translation】 English version: There are also those who idly praise my virtues, comment on the worthy and good, and mock and slander the virtues of the saints. All laypeople (Baiyi) do these things all day long, and have never once felt ashamed and remorseful, sincerely seeking the supreme path of enlightenment, and reflecting on their own actions. Therefore, external scriptures say that diligently pursuing the path of goodness can bring peace to oneself, and diligently pursuing filial piety and fraternal duty can bring honor to one's parents. There are also some gentlemen who admire and follow the teachings of Buddhism, diligently practice cultivation, and possess the virtues of chastity, benevolence, humility, integrity, caution, trustworthiness, and obedience. These are all good roots planted in their previous lives, and are their innate qualities. What difference is there between them and the Buddhist path? There are also some monks who do not follow the teachings of Buddhism, violate the precepts, do not study the Dharma, and have no wisdom, and are no different from ordinary people. However, the forms of monasticism and lay life are different, and the chances of making mistakes are also smaller. There are distinctions between light and darkness in the heart, and the mistakes made also have varying degrees of severity. Therefore, monks, before committing mistakes, are constantly moving towards the path of enlightenment, good karma has already been cultivated, and the foundation of merit has already been deepened. Even if there are slight evil deeds, they will stop creating them because they feel ashamed, and cannot shake their resolve for enlightenment. If there is a slight sense of shame, they can restore their purity. If we talk about laypeople, they are in a place of no shame, and their hearts are filled with no guilt. They raise wives and children, are greedy for wealth, beauty, and other five desires, filling the entire house, and are tainted by spicy food, wine, and meat, pursuing whatever they want, deeply in love and attached, without a moment of letting go. Living with evil conditions, how can they avoid evil consequences? This is the difference between the paths of light and darkness, and black and white have completely different boundaries. Therefore, know that light can dispel darkness, but darkness cannot dispel light. A small light can dispel great darkness. Monks, even if they commit slight mistakes, the previous light has already achieved the right path, which can make the light not increase its brilliance, and the original light constantly shines. Just like a vessel exists and a wick stands, it exists forever because it is at peace with good karma. Moreover, it is extremely difficult for monks to create evil, like sailing a boat on land. It is easy for laypeople to make mistakes, like sailing a boat in the sea. Moreover, it is easy for monks to achieve the path of cultivation, like sailing a boat in the sea. It is very difficult for laypeople to cultivate blessings, like sailing a boat on land. Although the boats are the same, the speed varies due to the different places they are in. The difficulty of cultivation and making mistakes is also the same. Samsara is easy to be tainted by, and good Dharma is difficult to achieve, so seek self-liberation early and strive to renounce the world. Moreover, the 'Sage and Fool Sutra' says: The merit of leaving home is very great, and its blessings are very numerous. If you release male and female slaves, or allow people, or yourself leave home to enter the path, the merit is immeasurable and cannot be described by metaphors. The merit of leaving home is higher than Mount Sumeru (Sumeru, the king of mountains in the Buddhist cosmology).
深於巨海。廣于虛空。所以然者。由出家故。必成佛道。佛在世時。王舍城中有一長者。名曰福增。年過百歲。家中大小莫不厭賤。聞說出家功德無量。即來佛所求欲出家。值佛不在。即便往至舍利弗所。舍利弗見老不度。如是五百大阿羅漢。皆悉不度。即出寺門。住門閫上發聲大哭。世尊后至種種慰喻。即告目連令其出家。目連即與出家授戒。復常為諸年少比丘之所激切。便欲投河沒水而死。目連觀見。以神通力接置岸上。問知因緣。目連念言。此人不以生死怖之。無由得道。即令至心捉師衣角。飛騰虛空到大海邊。見一新死。端正女人。見有一蟲。從其口出還從鼻入。復從眼出從耳而入。目連觀已舍之而去。弟子問言。是何女人。答言。此是舍衛城中。大薩薄婦。容貌端正世間少雙。其婦常以三奇木頭。擎鏡照面。自睹端正便起憍慢。深自愛著。夫甚敬愛將共入海。海惡船破沒水而死。漂出在岸。此薩薄婦。由自愛身。死後還生。在故身中作此蟲也。舍蟲身已。墮大地獄受苦無量。小復前行見一女人。自身負銅鑊。拔鑊著水。以火然沸。脫衣入鑊。肉熟離骨。沸吹骨出。在外風吹。尋還成人。自取肉食。福增問師。是何女人。其師答言。舍衛國中有優婆夷。敬信三寶。請一比丘一夏供養。在於陌頭作房安置。自辦
{ "translations": [ "現代漢語譯本：", "其深邃猶如浩瀚的海洋，其廣闊堪比無垠的虛空。之所以如此，是因為出家修行必定能夠成就佛道。佛陀在世的時候，王舍城中有一位長者，名叫福增（Fuzeng，人名，意為福報增長）。他年過百歲，家中老小沒有不厭煩他的。他聽聞出家功德無量，便來到佛陀處，請求出家。當時佛陀不在，他就前往舍利弗（Shariputra，佛陀十大弟子之一，以智慧著稱）處。舍利弗見他年老，沒有同意。像這樣，五百大阿羅漢（Arhat，佛教修行者達到的一種境界）都不同意他出家。於是他走出寺門，站在門檻上，放聲大哭。世尊（釋迦牟尼佛的尊稱）後來回來，用各種方式安慰他，並告訴目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）讓他出家。目連就為他剃度授戒。但他經常被年輕的比丘們嘲笑，就想要投河自盡。目連用神通力將他救到岸上，詢問原因。目連心想，這個人如果不以生死來恐嚇他，就無法得道。於是就讓他緊緊抓住自己的衣角，飛到大海邊。他們看到一具剛死的、容貌端正的女人屍體。看到有一條蟲子，從她的口中爬出，又從鼻孔爬入，又從眼睛爬出，從耳朵爬入。目連看完后就離開了。弟子問道：『這是什麼女人？』目連回答說：『這是舍衛城（Shravasti，古代印度城市）中一位富豪的妻子，容貌端正，世間少有。這個婦人經常用三奇木頭做的架子，托著鏡子照自己的臉，看到自己容貌端正，就生起驕慢之心，深深地愛戀自己的身體。她的丈夫非常敬愛她，帶著她一起出海。海中遇到風暴，船被打翻，她落水而死，屍體漂到岸邊。這個富豪的妻子，因為愛戀自己的身體，死後又轉生，在原來的身體中變成一條蟲子。』捨棄蟲身之後，她將墮入大地獄，遭受無量的痛苦。他們稍微往前走，看到一個女人，自己揹著銅鑊（銅鍋），把銅鑊放在水中，用火燒開，脫下衣服跳入鑊中。肉被煮爛，與骨頭分離，沸騰的水將骨頭吹出。在外面被風吹過後，又重新變成人形，自己取食自己的肉。福增問他的老師：『這是什麼女人？』他的老師回答說：『舍衛國中有一位優婆夷（Upasika，佛教女居士），敬信三寶（佛、法、僧），請一位比丘（Bhikshu，佛教出家男眾）在一個夏天接受供養，在路邊建造房屋安置他，自己準備", "飲食。供給所須。其婦后時。與大家斗諍。嗔心罵辱。是禿頭道人。食我飲食都無所知。慳貪嫉妒。死後負鑊地獄。煮之萬毒。是其罪報。』」 ], "english_translations": [ "English version:", "It is deeper than the vast ocean and broader than the empty space. The reason for this is that renouncing the household life inevitably leads to the path of Buddhahood. When the Buddha was in the world, in the city of Rajagriha (Wangshecheng, ancient Indian city), there was an elder named Fuzeng (Fuzeng, a name meaning 'increasing blessings'). He was over a hundred years old, and everyone in his family, young and old, was tired of him. He heard that the merit of leaving home was immeasurable, so he came to the Buddha to request ordination. The Buddha was not present at the time, so he went to Shariputra (Shariputra, one of the Buddha's ten great disciples, known for his wisdom). Shariputra saw that he was old and did not ordain him. Likewise, five hundred great Arhats (Arhat, a state achieved by Buddhist practitioners) all refused to ordain him. So he went out of the temple gate, stood on the threshold, and cried loudly. The World Honored One (a respectful title for Shakyamuni Buddha) later arrived and comforted him in various ways, and then told Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) to ordain him. Maudgalyayana then shaved his head and gave him the precepts. However, he was often ridiculed by the young monks and wanted to drown himself in the river. Maudgalyayana used his supernatural powers to rescue him to the shore and asked him the reason. Maudgalyayana thought, 'If this person is not frightened by life and death, he will not be able to attain the Way.' So he told him to hold tightly to the corner of his robe, and they flew to the seashore. They saw a newly dead, beautiful woman's corpse. They saw a worm crawling out of her mouth and entering her nose, then crawling out of her eyes and entering her ears. After Maudgalyayana observed this, he left. The disciple asked, 'What kind of woman is this?' Maudgalyayana replied, 'This is the wife of a wealthy man in the city of Shravasti (Shravasti, ancient Indian city), beautiful and unparalleled in the world. This woman often used a stand made of 'three rare woods' to hold a mirror and look at her face. Seeing her beautiful face, she became arrogant and deeply attached to her body. Her husband loved her very much and took her out to sea. They encountered a storm at sea, the boat capsized, she drowned, and her body floated to the shore. This wealthy man's wife, because of her attachment to her body, was reborn after death as a worm in her original body.' After abandoning the worm's body, she will fall into the great hell and suffer immeasurable pain. They walked a little further and saw a woman carrying a copper cauldron (copper pot) on her back, putting the cauldron in the water, lighting a fire to boil it, taking off her clothes and jumping into the cauldron. The flesh was cooked and separated from the bones, and the boiling water blew the bones out. After being blown by the wind outside, she was transformed back into human form and ate her own flesh. Fuzeng asked his teacher, 'What kind of woman is this?' His teacher replied, 'In the country of Shravasti, there was a Upasika (Upasika, a female Buddhist lay follower) who respectfully believed in the Three Jewels (Buddha, Dharma, Sangha). She invited a Bhikshu (Bhikshu, a Buddhist monk) to receive offerings for a summer, built a house by the roadside to accommodate him, and prepared", "food and drink and provided what was needed. Later, this woman quarreled with her family, and in anger, she cursed, 'That bald-headed monk eats my food and knows nothing. He is stingy and jealous.' After death, she carries the cauldron in hell and is boiled with ten thousand poisons. This is the retribution for her sins.'" ] }
種種香美飲食。遣婢送之。婢至屏處。選好先食余與比丘。大家覺問。汝不偷食不。婢答言不。比丘食訖。有殘與我。我乃食之。若我先食。使我世世自食身肉。以是因緣。先受華報后墮地獄。次小前行見一肉樹。多有諸蟲圍唼其身。無有空處。叫喚啼哭如地獄聲。弟子問師。是何樹耶。目連答言。是獺利吒營事比丘。以自在故費用僧物。花果飲食送與白衣。以是因緣。受此花報后墮地獄。唼樹諸蟲。即是爾時得物之人。次復前行見一男子。周匝多有獸頭人身諸惡鬼神。手執弓弩三隻毒箭。鏃皆火然。競共射之。洞身燋然。福增問師。此何人耶。目連答言。此人前身作大獵師。多害禽獸故受斯苦。於後命終墮大地獄。次復前行。見一大山下安刀劍。見有一人。從上投下刺壞其身。投已覆上如前不息。福增問師。此復何人。師復答言。是王舍城王大斗將。以勇猛故。身處前鋒傷殺物命。先受此苦后墮地獄。次復前行見一骨山。其山高大七百由旬。能障蔽日使海陰黑。爾時目連。於此骨山一大肋上。往來經行。弟子問師。是何骨山。師答福增言。汝欲知者。此即是汝故身骨也。福增聞已。心驚毛豎惶怖汗出。白和上言。聞我今者心未裂頃。愿為時說本末因緣。目連告曰。生死輪轉無有邊際。造善惡業。終無朽敗。必受其報
【現代漢語翻譯】 現代漢語譯本： 種種香美飲食，派遣婢女送去。婢女到了隱蔽的地方，挑選好的先吃，剩下的才給比丘（bhiksu，佛教僧侶）。大家發覺后詢問婢女：『你是不是偷吃了？』婢女回答說：『沒有。比丘吃完后，有剩下的給我，我才吃的。如果我先吃，就讓我世世代代吃自己的身肉。』因為這個因緣，先受到華報（短暫的福報），后墮入地獄。
再往前走，看見一棵肉樹，有很多蟲子圍繞啃噬它的身體，沒有空隙的地方，叫喚啼哭的聲音像地獄一樣。弟子問師父：『這是什麼樹？』 目連（Maudgalyayana，佛陀的著名弟子，以神通著稱）回答說：『這是獺利吒（Tatarita）營事的比丘，因為擁有自在的權力，所以花費僧眾的財物，把花果飲食送給在家的俗人。因為這個因緣，先受到這種華報，后墮入地獄。啃噬樹的那些蟲子，就是當時得到財物的人。』
再往前走，看見一個男子，周圍有很多獸頭人身的惡鬼神，手裡拿著弓弩和三支毒箭，箭頭都燃燒著火焰，一起射他，射穿身體，燒得焦爛。福增（Fuzeng）問師父：『這是什麼人？』 目連回答說：『這個人前世是個大獵師，殺害了很多禽獸，所以受到這種痛苦。死後墮入大地獄。』
再往前走，看見一座大山，山下安置著刀劍。看見有一個人，從山上投身跳下，被刀劍刺壞身體。投下去之後又回到山上，像之前一樣不停地跳。福增問師父：『這又是什麼人？』 師父回答說：『這是王舍城（Rajagrha）國王手下的大斗將，因為勇猛，身處前鋒，傷害殺戮了很多生命，所以先受到這種痛苦，后墮入地獄。』
再往前走，看見一座骨山，那座山高大，有七百由旬（yojana，古印度長度單位），能夠遮蔽太陽，使大海都變得陰暗。當時，目連在這座骨山的一根大肋骨上，來回行走。弟子問師父：『這是什麼骨山？』 師父回答福增說：『你想知道嗎？這就是你過去身體的骨頭啊。』 福增聽了之後，心驚膽戰，毛髮豎立，恐懼流汗，對和上（Upadhyaya，親教師）說：『在我現在心還沒有裂開的時候，希望您為我講說事情的本末因緣。』 目連告訴他說：『生死輪迴沒有邊際，造作善惡的業，終究不會朽壞消失，必定會受到報應。』
【English Translation】 English version: Various fragrant and delicious foods were sent by a maidservant. The maidservant went to a secluded place, selected the best food to eat first, and then gave the leftovers to the bhiksu (bhiksu, Buddhist monk). The others noticed and asked her, 'Did you steal food?' The maidservant replied, 'No. After the bhiksu finished eating, he gave me the leftovers, and then I ate them. If I had eaten first, may I eat my own flesh in every lifetime.' Because of this cause and condition, she first received a 'flower retribution' (temporary blessings) and then fell into hell.
Further ahead, they saw a tree of flesh, with many insects surrounding and devouring its body, leaving no empty space. The sounds of crying and wailing were like those of hell. The disciple asked the teacher, 'What is this tree?' Maudgalyayana (Maudgalyayana, a prominent disciple of the Buddha known for his supernatural powers) replied, 'This is Tatarita, a bhiksu who managed affairs. Because he had the power to do as he pleased, he spent the Sangha's (Sangha, the Buddhist monastic community) property, sending flowers, fruits, and food to laypeople. Because of this cause and condition, he first received this 'flower retribution' and then fell into hell. The insects devouring the tree are the people who received the goods at that time.'
Further ahead, they saw a man surrounded by many evil ghosts and spirits with beast heads and human bodies, holding bows and three poisoned arrows with flaming tips, all shooting at him together, piercing his body and burning it to a crisp. Fuzeng (Fuzeng) asked the teacher, 'Who is this person?' Maudgalyayana replied, 'This person was a great hunter in a previous life, killing many birds and beasts, so he suffers this pain. After death, he fell into the great hell.'
Further ahead, they saw a large mountain with swords and knives placed at its base. They saw a person throwing himself down from the mountain, his body pierced by the swords and knives. After falling, he returned to the top of the mountain and continued to jump as before. Fuzeng asked the teacher, 'Who is this person?' The teacher replied, 'This is a great warrior under the king of Rajagrha (Rajagrha). Because of his bravery, he was at the forefront, injuring and killing many lives, so he first suffers this pain and then falls into hell.'
Further ahead, they saw a mountain of bones, so tall and large—seven hundred yojanas (yojana, an ancient Indian unit of length)—that it could block the sun and darken the sea. At that time, Maudgalyayana was walking back and forth on a large rib of this bone mountain. The disciple asked the teacher, 'What is this mountain of bones?' The teacher replied to Fuzeng, 'Do you want to know? These are the bones of your past body.' Upon hearing this, Fuzeng was shocked, his hair stood on end, he was terrified and sweating, and he said to the Upadhyaya (Upadhyaya, preceptor), 'Before my heart breaks now, I hope you will tell me the beginning and end of the cause and condition of this matter.' Maudgalyayana told him, 'The cycle of birth and death has no boundaries. The karma of good and evil deeds will never decay or disappear; you will certainly receive its retribution.'
。昔過去時。此閻浮提有一國王。名曰法增。好喜佈施。持戒聞法。慈悲眾生不傷物命。正法治國滿二十年。其間閑暇。共人博戲。時有一人犯法殺人。臣以白王。值王暮戲脫答之言。隨國法治。即依律斷。殺人應死。尋即殺之。王戲罷已。問諸臣言。罪人何所。臣答殺竟。王聞是語悶絕躄地。水灑乃蘇。垂淚而言。宮人侍女象馬七珍。悉皆住此。唯我一人獨入地獄。我今殺人。當知便是旃陀羅王。不知世世當何所趣。我今決定不須為王。即舍王位。入山自守。其後命終。生大海中作摩竭魚。其身長大七百由旬。諸王大臣。自恃勢力枉克百姓。殺戮無邊。命終多墮摩竭大魚。多有諸蟲。唼食其身。身癢揩山。殺蟲污海。血流百里。魚一眠時經于百歲。飢渴吸水。水流入口如注大河。爾時適有五百賈客。入海采寶。值魚張口。船疾趣口。賈人恐怖舉聲大哭。垂入魚口。一時問聲稱南無佛。魚聞佛聲。閉口水停。賈人得活。魚饑命終生王舍城。作汝身也。魚死之後。夜叉羅剎出置海岸。肉消骨在。作此骨山。法增王者汝身是也。緣殺人故墮海作魚。福增聞已深畏生死。觀見故身解法無常。得阿羅漢果。
又涅槃經云。居家如牢獄。妻子如枷鎖。財物如重擔。親戚如怨家。而能一日一夜。受持清禁。六時行道。兼年常
【現代漢語翻譯】 現代漢語譯本：過去很久以前，在這閻浮提（Jambudvipa，指我們所居住的這個世界）有一個國王，名叫法增（Dharma-vriddhi，意為『法增長』）。他喜歡佈施，遵守戒律，聽聞佛法，慈悲眾生不傷害任何生命。他以正法治理國家滿了二十年。期間，他偶爾閑暇時與人博戲。當時有一個人犯法殺了人，大臣稟告了國王。正值國王傍晚戲樂，隨口應允說：『按照國家法律處置。』於是依照法律判決，殺人者應當處死，隨即被處決。國王戲樂完畢后，詢問眾臣說：『罪人在哪裡？』大臣回答說：『已經殺掉了。』國王聽到這話，感到非常懊惱，昏厥倒地。人們用水潑灑才甦醒過來，他流著眼淚說：『宮人侍女、象馬七寶，都留在這裡，只有我一人獨自墮入地獄。我如今殺了人，應當知道我就是旃陀羅王（Chandala，指賤民之王）。不知道生生世世將要到哪裡去。我如今決定不再做國王。』於是捨棄了王位，進入山林獨自修行。其後命終，生於大海之中，做了一條摩竭魚（Makara，一種海中巨獸）。它的身軀長大七百由旬（Yojana，古印度長度單位）。那些國王大臣，仗恃勢力枉法欺壓百姓，殺戮無邊，命終后大多墮落為摩竭大魚。魚身上有很多蟲子，啃食它的身體。身體發癢就去摩擦山體，殺死蟲子，污染海水，血流數百里。這條魚一睡就是一百年。飢渴時吸水，水流入口就像大河傾注。當時恰好有五百個商人，進入海中采寶。遇到魚張開大口，船隻快速地駛向魚口。商人們驚恐萬分，大聲哭喊。即將進入魚口時，一時同聲稱念『南無佛（Namo Buddhaya，皈依佛陀）』。魚聽到佛的聲音，閉上了嘴巴，海水停止流動，商人們得以活命。魚因飢餓而死，死後轉生到王舍城（Rajagrha，古印度城市），做了你的身體。魚死之後，夜叉（Yaksa，一種鬼神）羅剎（Rakshasa，一種惡鬼）將魚的屍體放置在海岸邊，肉體消融只剩下骨頭，形成了這座骨山。法增王就是你的前身。因為殺人的緣故，墮落到海中做了魚。福增（Punya-vriddhi，人名，意為『福德增長』）聽聞后，深深地畏懼生死輪迴，觀察到過去的身體，領悟到佛法無常的道理，證得了阿羅漢果（Arhat，斷盡煩惱的聖者）。 又《涅槃經》（Nirvana Sutra）中說：『居家如同牢獄，妻子如同枷鎖，財物如同重擔，親戚如同怨家。』而如果能有一天一夜，受持清凈的戒律，六時勤奮修行，堅持一年。
【English Translation】 English version: In the distant past, in this Jambudvipa (the world we inhabit), there was a king named Dharma-vriddhi (meaning 'increase of Dharma'). He loved giving alms, upheld the precepts, listened to the Dharma, and was compassionate to all beings, not harming any life. He ruled the country with the righteous Dharma for twenty years. During his leisure time, he occasionally engaged in gambling with others. At that time, a person committed a crime of murder, and the ministers reported it to the king. It happened that the king was enjoying himself in the evening, and he casually said, 'Deal with it according to the laws of the country.' So, according to the law, the murderer was sentenced to death and was immediately executed. After the king finished gambling, he asked his ministers, 'Where is the criminal?' The ministers replied, 'He has already been killed.' Upon hearing this, the king felt extremely remorseful and fainted to the ground. People sprinkled water on him, and he revived. He wept and said, 'The palace women, attendants, elephants, horses, and seven treasures all remain here, but I alone will fall into hell. I have now killed a person, and I should know that I am like a Chandala (an outcaste king). I do not know where I will go in life after life. I have now decided that I no longer need to be a king.' So, he abandoned the throne and entered the mountains to cultivate himself alone. After that, when his life ended, he was born in the great ocean as a Makara (a sea monster). Its body was seven hundred Yojana (an ancient Indian unit of distance) long. Those kings and ministers who relied on their power to unjustly oppress the people and commit boundless killings mostly fell into the bodies of great Makara fish after death. There were many insects on the fish's body, gnawing at it. When its body itched, it would rub against the mountains, killing the insects and polluting the sea, causing blood to flow for hundreds of miles. This fish would sleep for a hundred years at a time. When hungry and thirsty, it would suck in water, and the water flowing into its mouth was like a great river pouring in. At that time, there happened to be five hundred merchants who entered the sea to collect treasures. They encountered the fish opening its mouth, and the ships quickly sailed towards the fish's mouth. The merchants were terrified and cried out loudly. Just as they were about to enter the fish's mouth, they all simultaneously recited 'Namo Buddhaya (Homage to the Buddha)'. When the fish heard the sound of the Buddha, it closed its mouth, and the seawater stopped flowing, allowing the merchants to survive. The fish died of hunger and was reborn in Rajagrha (an ancient Indian city), becoming your body. After the fish died, Yaksa (a type of spirit) and Rakshasa (a type of demon) placed the fish's corpse on the seashore, and the flesh dissolved, leaving only bones, forming this mountain of bones. King Dharma-vriddhi was your former self. Because of killing people, he fell into the sea and became a fish. Punya-vriddhi (a name meaning 'increase of merit') heard this and deeply feared the cycle of birth and death, observed his past body, and realized the impermanence of the Dharma, attaining the fruit of Arhat (a saint who has extinguished all afflictions). Furthermore, the Nirvana Sutra says: 'Living at home is like being in prison, wife and children are like shackles, wealth is like a heavy burden, and relatives are like enemies.' But if one can uphold pure precepts for one day and one night, diligently practice the path six times a day, and persevere for a year.
三長。月恒六齋。菜蔬節味。檢斂身口意不馳外。專崇出俗。高慕佛法。俯仰無虧。坐臥無失。夜系明相。晝思凈法。深敬沙門。悲心利俗。若能如是。雖居在家可得度苦。故經云。佛法欲盡白衣護法。修善上生天上。如空中雪墮。比丘違于戒律。墮陷惡道。如雨從天落。當知于苦修福。其福最大。于福作罪。其罪不輕。是以從苦入樂。未足樂中之樂。從樂入苦。方知苦中之苦。斯言可驗。幸愿省之。又法句經偈云。
熱無過淫 毒無過怒 苦無過身 樂無過滅
佛說偈已。告諸比丘往昔久遠無數世時。有五通比丘。名精進力。在山中樹下。閑寂求道。時有四禽獸。依附左右。常得安隱。一者鸰。二者烏。三者毒蛇。四者鹿。是四禽獸者。晝行求食暮則還宿。四禽獸一夜自相問言。世間之苦。何者為重。烏言。飢渴最苦。飢渴之時。身羸目冥神識不寧。投身羅網不顧鋒刃。我等喪身莫不由之。以此言之。飢渴為苦。鴿言。淫慾最苦。色慾熾盛無所顧念。危身滅命莫不由之。毒蛇言。瞋恚最苦。毒意一起不避親疏。亦能殺人。復亦自殺。鹿言。驚怖最苦。我在林野心恒怵惕。畏懼獵師及諸豺狼。彷彿有聲奔投坑岸。母子相捐肝膽掉悖。以此言之。驚怖為苦。比丘聞之。即答之曰。汝等所論是其末耳。不
【現代漢語翻譯】 現代漢語譯本 三長：每月初一、十五、三十（或二十九）持齋戒。 月恒六齋：每月按固定日期持六齋日（初八、十四、十五、二十三、二十九、三十）。 菜蔬節味：飲食清淡，節制口味。 檢斂身口意不馳外：約束身、口、意，不放縱于外境。 專崇出俗：專注于超脫世俗的修行。 高慕佛法：崇尚並追求高深的佛法。 俯仰無虧：無論面對什麼情況，都做到內心無愧。 坐臥無失：行住坐臥都符合佛法規範。 夜系明相：夜晚繫念光明之相（保持正念）。 晝思凈法：白天思維清凈的佛法。 深敬沙門（出家修行者）：深深地尊敬出家修行人。 悲心利俗：以慈悲心利益世俗大眾。 若能如是：如果能夠這樣做， 雖居在家可得度苦：即使居家生活也能脫離苦海。 故經云：所以經書上說， '佛法欲盡白衣護法'：『佛法將要衰落時，在家居士護持佛法。』 修善上生天上：修習善業可以上升到天界， 如空中雪墮：就像空中的雪花飄落一樣。 比丘違于戒律：比丘如果違背戒律， 墮陷惡道：就會墮入惡道， 如雨從天落：就像雨水從天上落下來一樣。 當知于苦修福：應當知道在困苦中修福， 其福最大：這樣的福報是最大的。 于福作罪：在享福的時候作惡， 其罪不輕：這樣的罪過也不輕。 是以從苦入樂：所以從苦難走向快樂， 未足樂中之樂：還不足以說是快樂中的極樂。 從樂入苦：從快樂走向苦難， 方知苦中之苦：才知道什麼是苦中之苦。 斯言可驗：這些話是可以驗證的。 幸愿省之：希望你們能夠好好反省。 又法句經偈云：法句經的偈頌說， 『熱無過淫，毒無過怒，苦無過身，樂無過滅。』 佛說偈已：佛說完偈頌后， 告諸比丘：告訴各位比丘， 往昔久遠無數世時：在過去很久遠無數劫以前， 有五通比丘（具有五種神通的比丘），名精進力：有一位具有五種神通的比丘，名叫精進力。 在山中樹下：他在山中的樹下， 閑寂求道：清凈寂靜地尋求真理。 時有四禽獸：當時有四種禽獸， 依附左右：依附在他的左右。 常得安隱：常常得到安穩。 一者鸰（鹡鸰）：第一種是鹡鸰。 二者烏（烏鴉）：第二種是烏鴉。 三者毒蛇（毒蛇）：第三種是毒蛇。 四者鹿（鹿）：第四種是鹿。 是四禽獸者：這四種禽獸， 晝行求食暮則還宿：白天出去覓食，傍晚就回來休息。 四禽獸一夜自相問言：一天晚上，這四種禽獸互相問道： 世間之苦，何者為重：『世間的痛苦，哪一種最重？』 烏言：烏鴉說： 飢渴最苦：『飢餓和口渴最苦。』 飢渴之時：飢餓口渴的時候， 身羸目冥神識不寧：身體虛弱，眼睛昏花，精神意識都不安寧。 投身羅網不顧鋒刃：爲了尋找食物，不顧羅網和刀刃的危險。 我等喪身莫不由之：我們喪失生命，沒有不是因為飢餓口渴的。 以此言之：因此我說， 飢渴為苦：飢餓口渴是最苦的。 鴿言：鴿子說： 淫慾最苦：『淫慾最苦。』 **熾盛無所顧念：淫慾之火燃燒起來，什麼都不顧念。 危身滅命莫不由之：危害身體，喪失性命，沒有不是因為淫慾的。 毒蛇言：毒蛇說： 瞋恚最苦：『嗔恚最苦。』 毒意一起不避親疏：嗔恨的念頭一生起，就不顧親疏關係。 亦能殺人，復亦自殺：既能殺害別人，也能傷害自己。 鹿言：鹿說： 驚怖最苦：『驚恐害怕最苦。』 我在林野心恒怵惕：我生活在山林曠野，內心總是恐懼不安。 畏懼獵師及諸豺狼：害怕獵人和各種豺狼。 彷彿有聲奔投坑岸：稍微有點聲音就驚慌失措，奔跑跳入坑洞。 母子相捐肝膽掉悖：母子互相拋棄，肝膽都嚇得錯位。 以此言之：因此我說， 驚怖為苦：驚恐害怕是最苦的。 比丘聞之：比丘聽了這些話， 即答之曰：就回答說： 汝等所論是其末耳：『你們所說的只是痛苦的末端而已，不是根本的痛苦。』
【English Translation】 English version Three Long Observances: Observing precepts on the 1st, 15th, and 30th (or 29th) of each month. Monthly Six Fasts: Observing the six fast days (8th, 14th, 15th, 23rd, 29th, 30th) of each month on fixed dates. Vegetable Diet and Restrained Flavors: Maintaining a light diet of vegetables and restraining strong flavors. Guarding Body, Speech, and Mind from External Distractions: Restraining the body, speech, and mind, not letting them wander outwards. Exclusively崇出俗 (Chóng chū sú): Focusing on cultivation that transcends the mundane. Highly Aspiring to the Buddha-dharma: Respecting and pursuing profound Buddha-dharma. Upward and Downward Without Defect: Acting without shame in all situations. Sitting and Lying Without Error: Conducting oneself in accordance with the Dharma in all activities. At Night, Focusing on the Sign of Light: Maintaining mindfulness of the light aspect at night. During the Day, Contemplating Pure Dharma: Contemplating pure Dharma during the day. Deeply Respecting Shramanas (monastics): Deeply respecting those who have left home to practice. With Compassion, Benefiting the World: Benefiting the world with a compassionate heart. If One Can Do Thus: If one can do this, Though Living at Home, One Can Escape Suffering: Even living at home, one can escape suffering. Therefore, the Sutra Says: Therefore, the sutra says, 'When the Buddha-dharma is About to End, Laypeople Protect the Dharma': 'When the Buddha-dharma is about to decline, laypeople protect the Dharma.' Cultivating Goodness, Ascending to the Heavens: Cultivating good deeds leads to rebirth in the heavens, Like Snow Falling from the Sky: Like snow falling from the sky. If Bhikshus Violate the Precepts: If bhikshus violate the precepts, They Fall into Evil Paths: They will fall into evil paths, Like Rain Falling from the Sky: Like rain falling from the sky. Know That Cultivating Merit in Suffering: Know that cultivating merit in suffering, Its Merit is Greatest: Its merit is the greatest. Creating Sin in Happiness: Creating sin while enjoying happiness, Its Sin is Not Light: Its sin is not light. Therefore, Going from Suffering to Happiness: Therefore, going from suffering to happiness, Is Not Yet the Greatest Happiness: Is not yet the greatest happiness. Going from Happiness to Suffering: Going from happiness to suffering, One Then Knows the Greatest Suffering: One then knows the greatest suffering. These Words Can Be Verified: These words can be verified. Hopefully, Reflect on Them: Hopefully, reflect on them. Moreover, the Verse from the Dhammapada Says: Moreover, the verse from the Dhammapada says, 'No Heat is Greater Than Lust, No Poison is Greater Than Anger, No Suffering is Greater Than the Body, No Happiness is Greater Than Extinction.' The Buddha Having Spoken the Verse: The Buddha having spoken the verse, Told the Bhikshus: Told the bhikshus, In the Distant Past, Countless Ages Ago: In the distant past, countless ages ago, There Was a Bhikshu with Five Supernatural Powers, Named 精進力 (Jīng Jìn Lì) (Energy of Diligence): There was a bhikshu with five supernatural powers, named 精進力 (Jīng Jìn Lì) (Energy of Diligence). Under a Tree in the Mountains: Under a tree in the mountains, He Sought the Path in Solitude: He sought the path in solitude. At That Time, There Were Four Birds and Beasts: At that time, there were four birds and beasts, Relying on His Left and Right: Relying on his left and right. They Often Obtained Peace: They often obtained peace. First Was the 鸰 (Líng) (Wagtail): First was the 鸰 (Líng) (Wagtail). Second Was the 烏 (Wū) (Crow): Second was the 烏 (Wū) (Crow). Third Was the 毒蛇 (Dú Shé) (Venomous Snake): Third was the 毒蛇 (Dú Shé) (Venomous Snake). Fourth Was the 鹿 (Lù) (Deer): Fourth was the 鹿 (Lù) (Deer). These Four Birds and Beasts: These four birds and beasts, Sought Food During the Day and Returned to Rest in the Evening: Sought food during the day and returned to rest in the evening. One Night, the Four Birds and Beasts Asked Each Other: One night, the four birds and beasts asked each other: 'Of the Sufferings in the World, Which is the Heaviest?': 'Of the sufferings in the world, which is the heaviest?' The Crow Said: The crow said: 'Hunger and Thirst Are the Most Painful': 'Hunger and thirst are the most painful.' When Hungry and Thirsty: When hungry and thirsty, The Body is Weak, the Eyes are Dim, and the Spirit is Uneasy: The body is weak, the eyes are dim, and the spirit is uneasy. Throwing Themselves into Nets Without Regard for Sharp Blades: Throwing themselves into nets without regard for sharp blades. We Lose Our Lives Because of This: We lose our lives because of this. Therefore, I Say: Therefore, I say, 'Hunger and Thirst Are Suffering': 'Hunger and thirst are suffering.' The Dove Said: The dove said: 'Lust is the Most Painful': 'Lust is the most painful.' Lustful Fire Blazes Without Regard: Lustful fire blazes without regard. Endangering the Body and Destroying Life Because of This: Endangering the body and destroying life because of this. The Venomous Snake Said: The venomous snake said: 'Anger is the Most Painful': 'Anger is the most painful.' When a Poisonous Thought Arises, One Does Not Avoid Relatives: When a poisonous thought arises, one does not avoid relatives. One Can Kill Others and Also Kill Oneself: One can kill others and also kill oneself. The Deer Said: The deer said: 'Fear is the Most Painful': 'Fear is the most painful.' Living in the Forests and Fields, My Heart is Always Anxious: Living in the forests and fields, my heart is always anxious. Fearing Hunters and Various Jackals and Wolves: Fearing hunters and various jackals and wolves. At the Slightest Sound, I Flee and Jump into Pits: At the slightest sound, I flee and jump into pits. Mothers and Children Abandon Each Other, and Their Livers and Galls Are Displaced: Mothers and children abandon each other, and their livers and galls are displaced. Therefore, I Say: Therefore, I say, 'Fear is Suffering': 'Fear is suffering.' The Bhikshu Heard This: The bhikshu heard this, And Replied: And replied: 'What You Discuss is Only the End of Suffering': 'What you discuss is only the end of suffering, not the root of suffering.'
究苦本。天下之苦無過有身。身為苦器。憂畏無量。吾以是故。舍俗學道。滅意斷想。不貪四大。欲斷苦源。志存泥洹。是故知身為大苦本。故書云。大患莫若於身也。
眷屬緣第五
如須摩提長者經云。佛在世時。舍衛城有大長者子。名須摩提。是人命終。父母宗親及諸知識。一時號哭哀悼躄踴。稱怨大喚。悶絕於地。或有喚父母兄弟者。或有呼夫。主大家者。如是種種號叫啼哭。又有把土而自坌者。又有持刀斷其發者。譬如有人毒箭入心苦惱無量。或有以衣自覆而悲泣者。譬如大風鼓扇林樹枝柯相[牚*支]。又如失水之魚宛轉在地。又如斬截大樹崩倒狼藉。以如是楚毒而加其身。爾時世尊。知而故問。阿難。彼諸大眾。何故哀號悲泣如是。阿難具以白佛。唯愿世尊。為度一切可往至彼。諸佛世尊。不以無請而有所說。我今為彼諸人。勸請于佛世尊。以大慈悲願往至彼。
爾時如來。受阿難請即往其家。是時彼諸人等。遙見世尊。各各以手拭面。前來迎佛。既至佛所頭面禮足。悲哀鯁塞不能發言。正欲長嘆。以敬佛故。不敢出息噎氣而住。爾時佛告長者父母等。汝等何故悲泣懊惱。著此幻法。是諸人等同時發言而白佛言。世尊。是城中唯有此人。聰明智慧。端正殊妙。年既盛壯。于諸人中為無
【現代漢語翻譯】 究苦本：天下的苦難沒有超過擁有這個身體的。身體是痛苦的容器，充滿了無盡的憂慮和恐懼。我因此捨棄世俗，學習道法，滅絕意念，斷絕妄想，不貪戀四大（地、水、火、風），想要斷絕痛苦的根源，志向在於涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。因此，我知道身體是最大的痛苦之根源。所以古書上說：『最大的禍患莫過於自身。』
眷屬緣第五
如《須摩提長者經》所說：佛陀在世時，舍衛城（Śrāvastī，古印度城市）有一位大長者的兒子，名叫須摩提（Sumati）。這個人去世后，他的父母、親屬以及所有認識的人，一時之間號啕大哭，哀悼不已，頓足捶胸，大聲呼喊，悲痛欲絕地倒在地上。有人呼喚父母兄弟，有人呼喚丈夫、主人、當家的人。像這樣各種各樣的號叫啼哭，還有人抓起泥土往自己身上揚，還有人拿著刀割斷自己的頭髮。就像有人被毒箭射中心臟，痛苦難當。有人用衣服矇住自己悲泣，就像大風吹動樹林，樹枝互相碰撞支撐。又像離開水的魚在地上掙扎，又像砍斷大樹倒塌，一片狼藉。用這樣的痛苦來加於自身。當時世尊（Bhagavan，佛的尊稱），明知故問：『阿難（Ānanda，佛陀的十大弟子之一），那些大眾，為何如此哀號悲泣？』阿難詳細地告訴佛陀。『唯愿世尊，爲了度化一切眾生，可以前往那裡。』諸佛世尊，不會在沒有請求的情況下有所說法。我現在為那些人，懇請佛世尊以大慈悲心前往那裡。
當時如來（Tathāgata，佛的稱號之一），接受了阿難的請求，就前往了那家。當時那些人，遠遠地看見世尊，各自用手擦拭眼淚，前來迎接佛陀。到了佛陀面前，頭面禮足，悲傷哽咽，說不出話來，只想長嘆一聲。因為敬畏佛陀的緣故，不敢出聲，憋著氣停在那裡。當時佛陀告訴長者的父母等人：『你們為何如此悲泣懊惱，執著于這虛幻的現象？』那些人同時說道：『世尊，這座城中只有這個人，聰明智慧，端正殊妙，年紀正盛，在眾人之中是無與倫比的。』
【English Translation】 The Root of Suffering: There is no suffering in the world greater than having this body. The body is a vessel of suffering, filled with boundless worries and fears. It is for this reason that I abandon the secular world to study the Dharma (the teachings of the Buddha), extinguish intentions, sever thoughts, and not crave the Four Great Elements (earth, water, fire, and wind), desiring to cut off the source of suffering, with my mind set on Nirvana (the state of liberation from the cycle of birth and death). Therefore, I know that the body is the greatest root of suffering. Hence, the ancient texts say: 'The greatest affliction is none other than oneself.'
Affinity with Relatives, Chapter Five
As stated in the Sūtra of Elder Sumati: When the Buddha was in the world, in the city of Śrāvastī (an ancient Indian city), there was the son of a great elder named Sumati (meaning 'good wisdom'). When this person died, his parents, relatives, and all those who knew him, at once wailed and mourned, stamping their feet and beating their chests, crying out loudly, collapsing to the ground in grief. Some called out for their parents and siblings, while others called out for their husband, master, or the head of the household. In this way, there were all sorts of cries and lamentations. Some even grabbed dirt and threw it on themselves, while others took knives and cut off their hair, like someone with a poisoned arrow in their heart, suffering immeasurably. Some covered themselves with clothing and wept, like a great wind stirring the trees in a forest, their branches colliding and supporting each other. It was like a fish out of water, writhing on the ground, or like a great tree that has been chopped down, collapsing in disarray. They inflicted such pain upon themselves. At that time, the World-Honored One (Bhagavan, an epithet for the Buddha), knowing this, deliberately asked: 'Ānanda (one of the Buddha's ten principal disciples), why are those people wailing and lamenting so grievously?' Ānanda explained the situation to the Buddha in detail. 'May the World-Honored One, in order to liberate all beings, go to that place.' The Buddhas, the World-Honored Ones, do not speak without being requested. I now entreat the World-Honored One, with great compassion, to go to that place.
At that time, the Tathāgata (another title for the Buddha), accepting Ānanda's request, went to that house. When those people saw the World-Honored One from afar, they each wiped their faces with their hands and came forward to greet the Buddha. Having arrived before the Buddha, they bowed their heads to the ground at his feet, choked with grief, unable to speak, wanting only to sigh deeply. Out of reverence for the Buddha, they dared not exhale and held their breath, remaining there. At that time, the Buddha said to the elder's parents and others: 'Why are you weeping and lamenting so, clinging to this illusory phenomenon?' Those people said in unison: 'World-Honored One, in this city, only this person was intelligent, wise, upright, and exceptionally wonderful. He was in the prime of his life, and among all people, he was unparalleled.'
有上。又復多饒財寶。庫藏盈溢。車馬衣服。奴婢使人。如是悉備無所乏短。一旦命終。是故我等悲泣戀慕。不能自勝。善哉世尊。愿為我等。方便說法得離諸惱。從今已后。更不復受如是諸苦。爾時世尊。告長者父母宗親知識。及諸大眾。汝等曾見有生不老病死不。諸人白佛言。未曾見也。佛復告諸大眾。汝等欲離生老病死憂悲苦惱者。曾復念是恩愛之縛。標心正見歸命三寶。所以者何。于諸世間無過佛者。能導盲冥愚癡之眾。佛所說法即是良藥。
又法句喻經云。昔有婆羅門。少年出家學道。至六十不能得道。婆羅門法。六十不得道。然後歸家。聚婦為居家。生得一男端正可愛。至年七歲。書學聰了才辯出口。有逾人之操卒得重病。一宿命終。梵志憐惜不能自勝。伏其尸上氣絕復甦。睹族諫喻。奪尸殯斂。埋著城外。梵志自念。我今啼哭計無所益。不如往至閻羅王所乞索兒命。於是梵志。沐浴齋戒赍持花香。發舍而去。所在問人。閻羅王所治處。為在何許。展轉前行。行數千里。至深山中。見諸得道梵志。復問如前。諸梵志問曰。卿問閻羅王所治處。欲求何等。答曰。我有一子。辯慧過人。近日卒亡。悲窮懊惱不能自解。欲至王所求乞兒命。還將歸家養以備老。諸梵志等慜其愚癡。即告之曰。閻羅王所治之
【現代漢語翻譯】 現代漢語譯本： 還有，（他們）又有很多的財富珍寶，倉庫里堆得滿滿的，車馬衣服，奴婢僕人，這些都具備，沒有什麼缺乏的。一旦壽命終結，所以我們才悲傷哭泣，戀戀不捨，不能控制自己。太好了，世尊，希望您能為我們方便說法，讓我們能夠脫離各種煩惱，從今以後，不再遭受這樣的痛苦。當時，世尊告訴長者的父母、親戚朋友、以及各位大眾：你們曾經見過有生下來不老、不病、不死的嗎？眾人回答佛說：沒有見過。佛又告訴各位大眾：你們想要脫離生老病死、憂愁悲傷痛苦煩惱的，曾經想過要解除恩愛束縛，樹立正確的見解，歸依三寶嗎？為什麼呢？因為在世間，沒有超過佛的，佛能夠引導那些盲昧無知愚癡的人們。佛所說的法，就是最好的良藥。
《法句譬喻經》上說：過去有個婆羅門，年輕時出家學道，到了六十歲還沒能得道。按照婆羅門的規矩，六十歲不能得道，然後就回家，娶妻成家，生了一個兒子，長得端正可愛。到七歲時，讀書學習很聰明，才華辯論出口成章，超過一般人，但突然得了重病，一個晚上就死了。這個婆羅門憐惜兒子，不能控制自己，趴在兒子的屍體上，氣絕又甦醒過來。親族勸解他，奪過屍體，裝進棺材，埋在城外。婆羅門自己想：我現在啼哭，估計也沒有什麼用處，不如去閻羅王那裡，乞求兒子的性命。於是這個婆羅門沐浴齋戒，帶著花香，出發離開了家。到處問人：閻羅王所管轄的地方，在哪裡？輾轉前行，走了幾千里路，到了深山中，見到各位得道的婆羅門，又像之前那樣詢問。各位婆羅門問道：你問閻羅王所管轄的地方，想要求什麼？回答說：我有一個兒子，辯才智慧超過常人，近日突然死亡，悲傷窮困懊惱不能自拔，想要到閻羅王那裡，乞求兒子的性命，帶回家中，養著他來防備年老。各位婆羅門等可憐他愚癡，就告訴他說：閻羅王所管轄的
【English Translation】 English version: Furthermore, they are abundant in wealth and treasures, their storehouses overflowing. Carriages, horses, clothing, servants, and maids—all these are fully provided, lacking nothing. Yet, once their lives come to an end, we grieve and lament, unable to control ourselves. Excellent, World Honored One! We beseech you to expediently preach the Dharma for us, so that we may be liberated from all afflictions and never again suffer such miseries. At that time, the World Honored One addressed the parents, relatives, friends, and the assembly of elders: 'Have you ever seen anyone born who does not age, become ill, or die?' The people replied to the Buddha, 'We have never seen such a thing.' The Buddha further addressed the assembly: 'If you wish to be free from birth, aging, sickness, death, sorrow, grief, suffering, and affliction, have you ever considered severing the bonds of affection, establishing right view, and taking refuge in the Three Jewels (Buddha, Dharma, Sangha)? Why is this so? Because in all the world, there is none greater than the Buddha, who can guide the blind, ignorant, and foolish masses. The Dharma preached by the Buddha is the finest medicine.'
The Sutra of the Parable of the Dharma Phrases says: 'In the past, there was a Brahmin (member of the priestly caste) who renounced his home in his youth to study the Way. By the age of sixty, he had not attained enlightenment. According to Brahmin custom, if one does not attain the Way by sixty, they return home, take a wife, and start a family. He had a son who was handsome and lovable. By the age of seven, he was intelligent in his studies, eloquent in speech, and surpassed others in talent. Suddenly, he contracted a serious illness and died overnight. The Brahmin, filled with sorrow and unable to control himself, collapsed upon his son's corpse, losing consciousness and then reviving. His relatives advised and consoled him, seized the body, placed it in a coffin, and buried it outside the city. The Brahmin thought to himself, 'My weeping now is of no use. I might as well go to King Yama (the lord of death) and beg for my son's life.' Thereupon, the Brahmin bathed, fasted, and carried flowers and incense as he set out from his home. He asked people everywhere, 'Where is the domain of King Yama?' Traveling onward, he journeyed thousands of miles into the deep mountains, where he encountered several Brahmins who had attained the Way. He asked them the same question. The Brahmins asked, 'What do you seek by asking for the domain of King Yama?' He replied, 'I had a son who was exceptionally intelligent and wise, but he recently died. I am overwhelmed with grief and cannot find solace. I wish to go to the king's domain to beg for my son's life, so that I may take him home and raise him to provide for me in my old age.' The Brahmins pitied his foolishness and told him, 'The domain of King Yama'
處。非是生人所可得到也。當示卿方。宜從此西行。四百餘里有大川。其中有城。此是諸天神。案行世間停宿之城。閻羅王常以四月四日。案行必過此城。卿持齋戒往必見之。梵志歡喜奉教而去。到其川中見好城郭。宮殿屋舍如忉利天。梵志詣門。燒香翹腳。咒愿求見閻羅王。王敕守門人引見之。梵志啟言。晚生一男是以備老。養育七歲。近日命終。唯愿大王。垂恩佈施還我兒命。閻羅王言。所求大善。卿兒今在東園中戲。自往將去。梵志即往。見兒與諸小兒共戲。即前抱之。向之啼泣曰。我晝夜念汝。食寐不甘。汝寧不念父母辛苦以不。小兒驚喚。逆呵之曰。癡騃老公不達道理。寄住須臾。名人為子。勿妄多言。不如早去。今我此間自有父母。邂逅之間唐自手抱。梵志悵然涕泣而去。即自念言。我聞瞿曇沙門。知人魂神變化之道。當往問之。於是梵志即還佛所。時佛在舍衛祇洹。為大眾說法。梵志見佛。稽首作禮。具以本末向佛陳之。實是我兒。不肯見召。反謂語我。為癡騃老公。寄住須臾。認我為子。永無父子之情。何緣乃爾。佛告梵志。汝實愚癡。人死神去便更受形。父母妻子因緣合居。譬如寄客起則離散。愚迷縛著。計為己有。憂悲苦惱不識本根。沉溺生死未央休息。唯有慧者。不貪恩愛。覺苦舍習。勤修經
【現代漢語翻譯】 現代漢語譯本： 佛說：『這不是凡人能夠到達的地方。我來告訴你方法。你應該從這裡向西走四百多里，有一條大河。河中有一座城，這是諸天神巡視世間時停留的城市。閻羅王常常在四月初四巡視，必定經過此城。你持齋戒前往，必定能見到他。』梵志歡喜地接受教誨離去。到了河中，看見美好的城郭，宮殿房屋如同忉利天（Trayastrimsa，佛教的欲界六天之一）。梵志來到門前，燒香，翹起腳，唸咒祈願求見閻羅王。閻羅王命令守門人引他進去。梵志稟告說：『我晚年得了一個兒子，用來防老，養育了七年，近日夭折。唯愿大王垂恩，施捨還我兒子的性命。』閻羅王說：『你所求甚好。你的兒子現在在東園中玩耍，你自己去把他帶走吧。』梵志立刻前往，看見兒子與許多小孩一起玩耍，便上前抱住他，對著他哭泣說：『我日夜思念你，吃睡都不香甜。你難道不念父母的辛苦嗎？』小孩驚叫，反過來呵斥他說：『你這愚蠢的老頭，不懂道理。只是暫時寄住，名義上是你的兒子，不要胡說八道，不如早點離開。我現在這裡有自己的父母。無緣無故地，你竟然隨便抱我。』梵志悵然若失，哭泣著離去。他心想：『我聽說瞿曇（Gautama，釋迦牟尼佛的姓）沙門（Sramana，佛教出家人的通稱）知道人的魂神變化之道，我應該去問他。』於是梵志就回到佛陀那裡。當時佛陀在舍衛祇洹（Jetavana Anathapindika-arama，又稱祇園精舍，是佛陀在世時重要的弘法場所），為大眾說法。梵志見到佛陀，稽首作禮，詳細地把事情的經過向佛陀陳述：『確實是我的兒子，不肯見我，反而說我是愚蠢的老頭，只是暫時寄住，才認我做兒子，永遠沒有父子之情，這是什麼緣故呢？』佛陀告訴梵志：『你實在愚癡。人死後神識離去，便會再次受生。父母妻子是因緣聚合在一起，譬如寄居的客人，起身就會離散。愚昧的人執著於此，認為屬於自己所有，因此憂愁悲傷，不認識根本的實相，沉溺於生死輪迴中，沒有止息的時候。只有有智慧的人，不貪戀恩愛，覺悟到苦，捨棄習氣，勤奮地修習經 '
【English Translation】 English version: The Buddha said: 'This is not a place that ordinary people can reach. Let me tell you the method. You should go west from here for more than four hundred li, and there is a large river. In the river, there is a city. This is the city where the gods stay when they patrol the world. King Yama (Yama, the lord of death) often patrols on the fourth day of the fourth month and will definitely pass through this city. If you observe the precepts and go there, you will surely see him.' The Brahmin (Brahmin, a member of the highest Hindu caste, here referring to a seeker of knowledge) joyfully accepted the teaching and left. When he arrived at the river, he saw a beautiful city, with palaces and houses like those in Trayastrimsa (Trayastrimsa, one of the six heavens of desire in Buddhism). The Brahmin went to the gate, burned incense, stood on tiptoe, and chanted prayers, seeking to see King Yama. King Yama ordered the gatekeeper to lead him in. The Brahmin reported: 'I had a son late in life to provide for my old age. I raised him for seven years, and he recently died. I beseech the Great King to bestow grace and return my son's life to me.' King Yama said: 'What you ask is very good. Your son is now playing in the east garden. Go and take him away yourself.' The Brahmin immediately went and saw his son playing with many children. He went forward and hugged him, weeping and saying: 'I think of you day and night, and I cannot eat or sleep well. Do you not think of your parents' hardship?' The child cried out in surprise and scolded him, saying: 'You foolish old man, you do not understand the truth. I am only temporarily residing here, nominally your son. Do not talk nonsense, you should leave early. I have my own parents here now. For no reason, you just hug me.' The Brahmin was disappointed and left weeping. He thought to himself: 'I have heard that the Sramana (Sramana, a Buddhist renunciate) Gautama (Gautama, the family name of Shakyamuni Buddha) knows the way of the transformation of the soul. I should go and ask him.' So the Brahmin returned to the Buddha. At that time, the Buddha was at Jetavana Anathapindika-arama (Jetavana Anathapindika-arama, also known as Jetavana Monastery, an important place for the Buddha to preach during his lifetime) in Shravasti (Shravasti, an ancient city in India), teaching the Dharma to the assembly. The Brahmin saw the Buddha, prostrated and paid respects, and told the Buddha in detail what had happened: 'It is indeed my son, but he refuses to see me. Instead, he calls me a foolish old man, saying that he is only temporarily residing here and recognizes me as his son, and that there is no father-son relationship forever. What is the reason for this?' The Buddha told the Brahmin: 'You are truly foolish. When a person dies, the spirit departs and is reborn again. Parents and children come together due to karmic conditions, like guests staying temporarily, who will leave when they get up. Foolish people are attached to this, thinking that it belongs to them, and therefore they worry and grieve, not recognizing the fundamental reality, and are immersed in the cycle of birth and death without rest. Only the wise do not crave affection, awaken to suffering, abandon habits, and diligently cultivate the sutras.'
戒。滅除識想。生死得盡。梵志聞已。豁然意解。即于坐上得羅漢道。
又大法炬經云。佛言。一切眾生。皆悉隨其形類而置名字。如鳥雀等。而彼餓鬼眾生之中。無有決定差別名字。勿謂天定天也。人定人也。餓鬼定餓鬼也。如一事上有種種名。如一人上有種種名。如一天上乃至餓鬼畜生有種種名。亦復如是。亦有多餓鬼。全無名字於一彈指頃。轉變身體作種種形。云何可得呼其名也。彼中惡業因緣未盡故。於一念中種種變身。
又法句喻經云。昔佛在舍衛國。為天人說法。時城中有婆羅門長者。財富無數。為人慳貪不好佈施。食常閉門。不喜人客。若其食時輒敕門士。堅閉門戶。勿令有人妄入門裡乞丐求索。爾時長者欻思美食。便敕其妻令作飯食。教殺肥雞。姜椒和調煮之令熟。飲食饤饾即時已辦。敕外閉門。夫妻二人坐。一小兒著座中央。便共飲食。父母取雞肉著兒口中。如是數數初不有廢。佛知此長者宿福應度。化作沙門。伺其坐食。現出坐前。便咒愿之。且言。多少佈施可得大福。長者舉頭見化沙門。即罵之言。汝為道人而無羞恥。室家坐食。何為唐突。沙門答曰。卿自愚癡不知羞恥。今我乞士何故慚羞。長者問曰。吾及室家自共娛樂。何故慚羞。沙門答曰。卿殺父妻母。供養怨家。不知慚恥
【現代漢語翻譯】 現代漢語譯本 戒能滅除識想，使生死輪迴得以終結。梵志聽聞后，豁然開悟，當即在座位上證得阿羅漢果。
又《大法炬經》中說，佛說：『一切眾生，都按照其形體種類來設定名字，例如鳥雀等。然而那些餓鬼眾生之中，沒有確定的差別名字。不要認為天就一定是天，人就一定是人，餓鬼就一定是餓鬼。就像一件事物有種種名稱，如一個人有種種名稱，如一天上乃至餓鬼畜生有種種名稱，也是這樣。也有很多餓鬼，完全沒有名字，在一彈指的時間內，轉變身體，變成種種形狀，怎麼能夠叫出他們的名字呢？他們是因為惡業因緣沒有完結的緣故，在一念之間種種變身。』
又《法句喻經》中說，過去佛在舍衛國，為天人說法。當時城中有一位婆羅門長者（婆羅門種姓的富人），財富無數，為人慳吝，不喜歡佈施。吃飯時常常關閉大門，不喜歡有人來訪。如果吃飯的時候，就命令門衛，堅決關閉門戶，不要讓人隨便進入門裡乞討。當時長者忽然想吃美食，便命令他的妻子做飯，教她殺掉肥雞，用姜和花椒調味煮熟。飲食很快就準備好了，就命令外面關上門，夫妻二人坐著，一個小兒坐在座位中央，便一起吃飯。父母把雞肉放到孩子的口中，像這樣一次又一次，從不間斷。佛知道這位長者宿世有福，應該被度化，就化作沙門（出家修道的人），等他吃飯的時候，顯現在他面前，便為他祝願，並且說：『稍微佈施一點，就可以得到很大的福報。』長者抬頭看見化作的沙門，就罵他說：『你作為道人，竟然不知羞恥，別人一家人在家吃飯，你來打擾什麼？』沙門回答說：『是你自己愚癡，不知道羞恥，現在我來乞討，為什麼要感到慚愧？』長者問道：『我和我的家人自己一起娛樂，為什麼要感到慚愧？』沙門回答說：『你殺父、殺妻、殺母，供養怨家，竟然不知道慚愧。』
【English Translation】 English version 『戒』 (Śīla - precepts) extinguishes consciousness and thought, bringing an end to the cycle of birth and death. Upon hearing this, the Brahmin (a member of the priestly class) suddenly understood and attained the state of Arhat (one who is worthy) while still seated.
Furthermore, the Mahadharmajyoti Sutra states, 『The Buddha said: 「All sentient beings are given names according to their form and kind, such as birds and sparrows. However, among those hungry ghosts (Preta - beings with great cravings), there are no definite or distinct names. Do not think that a Deva (god or celestial being) is necessarily a Deva, a human is necessarily a human, or a hungry ghost is necessarily a hungry ghost. Just as one thing has various names, such as one person having various names, or one heaven, even hungry ghosts and animals, having various names, it is also like that. There are also many hungry ghosts who have no names at all, and in the space of a finger snap, they transform their bodies into various forms. How can one call out their names? Because the causes and conditions of their evil karma have not yet been exhausted, they transform their bodies in various ways in a single thought.」』
Furthermore, the Dharmapada-simile Sutra states, 『In the past, the Buddha was in Śrāvastī (an ancient Indian city), teaching the Dharma to gods and humans. At that time, in the city, there was a Brahmin elder (a wealthy man of the Brahmin caste) who had countless riches but was stingy and did not like to give alms. He always closed his doors when eating and did not like visitors. When he was about to eat, he would order the gatekeeper to firmly close the doors, so that no one could casually enter the gate to beg. At that time, the elder suddenly desired delicious food, so he ordered his wife to cook, instructing her to kill a fat chicken and cook it well with ginger and pepper. The food was quickly prepared, and he ordered the outer doors to be closed. The husband and wife sat down with a small child in the center of the seat and began to eat together. The parents put chicken meat into the child's mouth, repeatedly and without interruption. The Buddha knew that this elder had past blessings and should be saved, so he transformed himself into a Śramaṇa (a wandering ascetic), waited for him to eat, and appeared before him, blessing him and saying, 「A little almsgiving can bring great blessings.」 The elder looked up and saw the transformed Śramaṇa and scolded him, saying, 「You are a monk and have no shame. My family is eating at home, why are you disturbing us?」 The Śramaṇa replied, 「It is you who are foolish and do not know shame. Why should I, a beggar, feel ashamed?」 The elder asked, 「My family and I are enjoying ourselves, why should we feel ashamed?」 The Śramaṇa replied, 「You are killing your father, killing your wife, and killing your mother, and offering it to your enemies, and you do not know shame.」』
。反謂乞士何不慚羞。於是世尊。即說偈言。
所生枝不絕 但用食貪慾 養怨益丘冢 愚人富汲汲 雖獄有鎖鍱 慧人不謂牢 愚見妻子飾 深著愛其牢 慧說愛為獄 深固難得出 是故當斷棄 不親欲能安
長者聞偈驚而問之。道人何故說此。答曰。案上雞者。是卿先世時父。以慳貪故。常生雞中為卿所食。此小兒者。往作羅剎。卿作估客大人。乘船入海。舟輒失流。墮羅剎國中。為羅剎所食。如是五百世。壽盡來生為卿作子。以卿餘罪。未畢故。來欲相害耳。今是妻者。是卿先世時母。以恩愛深固。今還與卿作婦。今卿愚癡不識宿命。殺父為怨。以母為妻。五道生死輪轉無際。周旋五道。誰能知者。唯有道人見此睹彼。愚者不知豈不慚恥。於是長者。懎然毛豎。如畏怖狀。佛現威神令識宿命。長者見佛即識宿命。尋則懺悔謝過。便受五戒。佛為說法。得須陀洹道。
又佛說長者子懊惱三處經云。爾時舍衛城。有大富長者。財寶無數。家無親子。恐終后沒官。夫婦禱祠。歸命三寶精勤不懈。便得懷軀。婦人黠者有五事應知。一知夫婿意。二知夫婿念不念。三知所因懷軀。四別知男女。五別知善惡。是婦報長者言。我已懷軀。長者歡喜。月滿生男。加五乳母。供養抱持。長
【現代漢語翻譯】 現代漢語譯本： 『反問那些乞丐，為何不知慚愧？』於是世尊，即說偈語：
『所生的枝條永不斬斷，只用食物來滿足貪慾， 滋養怨恨，增添墳墓，愚蠢的人卻汲汲於財富。 即使監獄有鎖鏈，有智慧的人也不認為是牢籠， 愚人卻以妻子兒女為裝飾，深深執著于愛的牢籠。 有智慧的人說愛是監獄，深固難出， 因此應當斷絕拋棄，不親近慾望才能安寧。』
長者聽了偈語，驚恐地問道：『道人為何說這些？』答道：『案上的雞，是您前世的父親，因為慳吝貪婪，常常轉生為雞，被您所吃。這個小兒，往昔是羅剎（Rākṣasa，惡鬼），您是商人，乘船入海，船隻失事漂流到羅剎國中，被羅剎所食。像這樣五百世，壽命終了來生為您作兒子，因為您還有餘罪未了結，所以來想要加害於您。現在這個妻子，是您前世的母親，因為恩愛深厚，今生還與您作夫妻。現在您愚癡不認識宿命，殺父親為仇人，以母親為妻子，在五道（地獄、餓鬼、畜生、人、天）生死中輪轉沒有邊際，周旋於五道之中，誰能知道這些呢？只有道人能見此知彼。愚蠢的人不知道，難道不慚愧嗎？』於是長者，驚恐得毛髮豎立，如同畏懼的樣子。佛現出威神，使他認識到宿命。長者見到佛，立刻認識到宿命，隨即懺悔謝罪，便受了五戒。佛為他說法，證得須陀洹道（Srota-āpanna，入流果）。
又佛說《長者子懊惱三處經》說：當時舍衛城（Śrāvastī）中，有一位大富長者，財寶無數，家中沒有兒子，擔心死後財產被沒收。夫婦二人祈禱祭祀，歸命三寶，精勤不懈，便懷了身孕。婦人聰明，有五件事應當知道：一要知道丈夫的心意，二要知道丈夫是否思念，三要知道因何而懷孕，四要分辨男女，五要分辨善惡。這位婦人告訴長者說：『我已經懷孕了。』長者非常歡喜。月滿生了個男孩，增加了五位乳母，供養抱持，長
【English Translation】 English version: 『Why don't you beggars feel ashamed?』 Thereupon, the World Honored One spoke this verse:
『The branches that are born are never cut off, only using food to satisfy greed, Nourishing resentment, adding to the grave, foolish people are eager for wealth. Even if the prison has chains, wise people do not consider it a cage, Foolish people use wives and children as ornaments, deeply attached to the cage of love. Wise people say love is a prison, deep and difficult to escape, Therefore, one should cut off and abandon it, not being close to desire to be at peace.』
The elder, hearing the verse, was startled and asked: 『Why does the ascetic say these things?』 He replied: 『The chicken on the table is your father from a previous life, because of stinginess and greed, he was often reborn as a chicken and eaten by you. This small child was once a Rākṣasa (demon), and you were a merchant who sailed the sea. The ship was lost and drifted to the land of the Rākṣasas, where you were eaten by them. Like this for five hundred lifetimes, when your lifespan ended, you were reborn as his son, because your remaining sins have not been exhausted, so he came to harm you. This wife is your mother from a previous life, because of deep love, she is now your wife again. Now you are foolish and do not recognize past lives, killing your father as an enemy, and taking your mother as your wife. In the five paths (hell, hungry ghosts, animals, humans, gods) of birth and death, there is endless reincarnation, revolving in the five paths. Who can know these things? Only ascetics can see this and know that. Foolish people do not know, shouldn't they be ashamed?』 Thereupon, the elder was terrified, his hair standing on end, as if in fear. The Buddha manifested his divine power, causing him to recognize his past lives. The elder, seeing the Buddha, immediately recognized his past lives, and then repented and apologized, and then received the five precepts. The Buddha preached the Dharma for him, and he attained the Srota-āpanna (stream-enterer) path.
Furthermore, the Buddha spoke the Sūtra of the Elder's Son's Three Places of Regret, saying: At that time, in Śrāvastī (city), there was a wealthy elder with countless treasures, but no children in his family, fearing that his property would be confiscated after his death. The couple prayed and made offerings, taking refuge in the Three Jewels, diligently and tirelessly, and then she became pregnant. A wise woman should know five things: first, to know her husband's intentions; second, to know whether her husband is thinking of her; third, to know why she is pregnant; fourth, to distinguish between male and female; and fifth, to distinguish between good and evil. This woman told the elder: 『I am already pregnant.』 The elder was very happy. When the month was full, she gave birth to a boy, and they added five wet nurses to care for and hold him, growing
大索得好婦。其兒夫婦行園林中。有樹名曰無憂。華色鮮白。絮弱緋色。婦語夫言。欲得此華。夫便上樹。為取此華。樹枝細劣。即時摧折。兒便墮死。父母聞之。奔趣抱頭。摩抄占視。永絕不蘇。父母悲哀。五內摧傷。眾客見之亦代哀痛。佛與阿難。因入城見。愍獨一子而墮樹死。佛告長者。人生有死。物成有敗。對至命盡不可避藏。捐去憂念勿復憂戚。佛語長者。此兒本從忉利天上壽盡。來生卿家。卿家壽盡便生龍中。金翅鳥王即取啖之。三處父母。一時共啼哭。為是誰子。佛即說偈言。
天上諸天子 為是卿子乎 為在諸龍中 龍神之子耶 時佛自解言 非是諸天子 亦非為卿子 復非諸龍子 生死諸因緣 無常譬如幻 一切不久立 譬若如過客
佛語長者。死不可離。去不可追。長者白佛。此兒宿命罪福云何。佛言。此兒前世。好喜佈施尊敬於人。緣此福德生豪富家。喜獵傷害。令身命短。罪福隨人如影隨形。長者踴躍。逮得法忍。
離著緣第六
如十住毗婆沙論云。於此家中。父母兄弟妻子眷屬。車馬等物。增長貪求無有厭足。家是難滿如海吞流。家是無足如火焚薪。家是無息覺觀相續。家是苦性如怨詐親。家是障礙能妨聖道。家是斗亂共相違諍。家是多瞋
訶責好醜。家是無常雖久失壞。家是眾苦馳求守護。家是疑處猶如怨賊。家是顛倒貪著假名。家是伎人種種妄飾。家是變異會必離散。家是假借無有實事。家如眠夢富貴則失。家如朝露須臾變滅。家如蜜滴其味甚小。家如棘叢欲刺傷人。家如鐵蟲覺觀常唼。如是等患不可具述。是故在家菩薩。當如是觀知其家過。在家妻子眷屬奴婢財物等。不能作救作歸。非我善友。是故宜當急離舍之。又無始已來一切眾生於六道中。互為父子親疏何定。故偈云。
無明蔽慧明 數數生死中 往來多所作 更互為父子 貪著世間樂 不知有勝事 怨數為知識 知識數為怨 是故我方便 莫生憎愛心 若起憎愛心 不能通達法
又大菩薩藏經云。舍利子。若有眾生。味著男女妻妾諸女色慾。當知即是味著礫石之雹。即是味著利刀之刃。即是味著大熱鐵丸。即是味著坐熱鐵床。即是味著熱鐵幾隥。舍利子。若有味著花鬘香涂。即是味著熱鐵花鬘亦是味著屎尿涂身。舍利子。若有攝受居處舍宅。當知攝受大熱鐵甕。若有攝受奴婢作使。當知攝受地獄惡卒。若有攝受象馬駝驢牛羊雞豕。當知攝受地獄之中黑駿諸狗。又是攝百逾。繕那禁衛之卒。取要言之。若有攝受妻妾男女諸女色慾。當知即是攝受一切眾苦憂
【現代漢語翻譯】 現代漢語譯本 呵斥對美好和醜陋的執著。家是無常的，即使存在很久也會毀壞。家是眾多痛苦的來源，需要奔波勞碌去尋求和守護。家是充滿疑惑的地方，如同怨恨的盜賊。家是顛倒的，貪戀著虛假的名稱。家如同戲子，用各種虛妄的裝飾。家是會變化的，終究會離散。家是虛假的借用，沒有真實的事物。家如同睡眠中的夢境，富貴會失去。家如同早晨的露水，瞬間就會消滅。家如同蜜滴，味道非常小。家如同帶刺的叢林，想要刺傷人。家如同鐵蟲，覺察和觀想常常被啃噬。像這樣的禍患無法全部述說。因此，在家修行的菩薩，應當這樣觀察，知道家庭的過患。在家中的妻子、兒女、眷屬、奴婢、財物等，不能作為救助，不能作為歸宿，不是我的善友。因此，應當儘快離開捨棄它們。而且從無始以來，一切眾生在六道輪迴中，互相作為父子，親疏關係如何確定呢？所以偈語說： 『無明遮蔽了智慧的光明，在無數次的生死輪迴中，往來奔波做了很多事情，互相作為父子。貪戀世間的快樂，不知道有更殊勝的事情。把怨家當作知識，把知識當作怨家。因此我方便教導，不要產生憎恨和喜愛的心理。如果產生憎恨和喜愛的心理，就不能通達佛法。』 又《大菩薩藏經》說：『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）。如果有眾生，貪戀男女、妻妾、各種女子，應當知道這就是貪戀礫石的冰雹，就是貪戀鋒利的刀刃，就是貪戀熾熱的鐵丸，就是貪戀坐在熾熱的鐵床上，就是貪戀熾熱的鐵製幾凳。舍利子（Śāriputra），如果有人貪戀花鬘香涂，那就是貪戀熾熱的鐵製花鬘，也就是貪戀用屎尿塗抹身體。舍利子（Śāriputra），如果有人攝取居處舍宅，應當知道這是攝取熾熱的鐵甕。如果有人攝取奴婢作為使喚，應當知道這是攝取地獄的惡卒。如果有人攝取象、馬、駱駝、驢、牛、羊、雞、豬，應當知道這是攝取地獄中的黑色駿狗。又是攝取百逾繕那（估計是人名，待考）禁衛的士兵。總而言之，如果有人攝取妻妾、男女、各種女子，應當知道這就是攝取一切眾苦憂愁。』
【English Translation】 English version Reproach attachment to good and bad. Home is impermanent; though it lasts long, it will be destroyed. Home is the source of many sufferings, requiring striving and guarding. Home is a place of doubt, like resentful thieves. Home is inverted, clinging to false names. Home is like actors, with various false adornments. Home is subject to change, and gatherings must eventually disperse. Home is a false borrowing, without real substance. Home is like a dream in sleep; wealth will be lost. Home is like morning dew, vanishing in an instant. Home is like a drop of honey, its taste very small. Home is like a thorny thicket, wanting to prick and wound people. Home is like iron worms, constantly gnawing at perception and contemplation. Such afflictions cannot be fully described. Therefore, a Bodhisattva (菩薩, a being who is on the path to Buddhahood) at home should observe in this way, knowing the faults of the household. Wife, children, relatives, servants, property, etc., cannot be a refuge or a savior, nor are they my good friends. Therefore, one should quickly leave and abandon them. Moreover, from beginningless time, all sentient beings in the six realms of existence have been fathers and sons to each other; how can kinship be determined? Therefore, the verse says: 'Ignorance obscures the light of wisdom; in countless cycles of birth and death, coming and going, much has been done, mutually becoming fathers and sons. Clinging to worldly pleasures, not knowing there are superior things. Considering enemies as acquaintances, and acquaintances as enemies. Therefore, I teach expediently, do not generate hatred or love. If hatred or love arises, one cannot penetrate the Dharma (法, the teachings of the Buddha).' Furthermore, the Mahābodhisattvapiṭaka Sūtra (大菩薩藏經) says: 'Śāriputra (舍利子, one of the Buddha's ten principal disciples, known for his wisdom), if there are sentient beings who relish men and women, wives and concubines, and various women, know that this is relishing hailstones of gravel, relishing the edge of a sharp knife, relishing a hot iron ball, relishing sitting on a hot iron bed, relishing hot iron stools and benches. Śāriputra (舍利子), if someone relishes flower garlands and fragrant ointments, that is relishing hot iron flower garlands, and also relishing smearing the body with excrement and urine. Śāriputra (舍利子), if someone takes possession of dwellings and houses, know that this is taking possession of a hot iron cauldron. If someone takes possession of servants to be employed, know that this is taking possession of evil jailers of hell. If someone takes possession of elephants, horses, camels, donkeys, cattle, sheep, chickens, and pigs, know that this is taking possession of black, swift dogs in hell. It is also taking possession of the guards of a hundred yojana (逾繕那, a unit of distance) Śayana (繕那, likely a name, to be verified). In short, if someone takes possession of wives and concubines, men and women, and various women, know that this is taking possession of all suffering and sorrow.'
愁悲惱之聚。舍利子。寧當依附千逾繕那量大熱鐵床。是床極熱遍熱。猛焰洞然。于彼父母所給妻妾諸女色慾。乃至不以染愛之心遠觀其相。何況親附抱持之者。何以故。舍利子。當知婦人是眾苦本。是障礙本是殺害本。是繫縛本。是憂愁本。是怨對本。是生盲本。當知婦人滅聖慧眼。當知婦人如熱鐵花。散佈于地足蹈其上。當知婦人。于諸邪性流佈增長。舍利子。何因緣故。名為婦人。所言婦者。名加重擔。何以故。能使眾生受重擔故。能使眾生持于重擔有所行故。能使眾生荷于重擔遍周行故。能令眾生於此重擔心疲苦故。能令眾生為于重擔所煎迫故。能令眾生為于重擔所傷害故。舍利子。復以何緣。名之為婦。所言婦者。是諸眾生所輸委處。是貪愛奴所流沒處。是順婦者。所輸稅處。是婦媚者。所迷惑處。是婦勝者。所歸投處。是屈婦者。所憑仗處。婦自在者。所放逸處。為婦奴者。所疲苦處。隨婦轉者。所傾仰處。舍利子。以如是等諸因緣故。名是諸處。以之為婦。
又雜阿含經云。爾時世尊告諸比丘。有三種子。何等為三。有隨生子。有勝生子。有下生子。何等為隨生子。謂子父母。不殺不盜。不淫不妄語。不飲酒。子亦隨學不殺等。是名隨生子。何等為勝生子。若父母不受不殺等。子能受不殺等。是
【現代漢語翻譯】 現代漢語譯本： 憂愁、悲傷、煩惱的聚集。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）。寧願依附於千逾繕那（Yojana，古印度長度單位）量大的熾熱鐵床，那床極其熾熱，遍佈熱量，猛烈的火焰燃燒著，也不要對父母所給的妻妾女子，乃至不以染污愛戀之心遠遠觀看她們的相貌，更何況是親近擁抱她們呢？為什麼呢？舍利子，應當知道婦人是眾苦的根本，是障礙的根本，是殺害的根本，是繫縛的根本，是憂愁的根本，是怨恨對立的根本，是使人盲目的根本。應當知道婦人會滅掉聖者的智慧之眼，應當知道婦人如同熾熱的鐵花，散佈在地上，雙腳踩在上面會受傷。應當知道婦人，對於各種邪惡的性質會使其流佈增長。舍利子，因為什麼緣故，名為婦人呢？所說的婦，名為加重負擔。為什麼呢？因為能使眾生承受重擔的緣故。能使眾生挑著重擔行走的緣故。能使眾生揹負重擔到處行走的緣故。能令眾生為此重擔而心生疲憊痛苦的緣故。能令眾生為這重擔所煎熬逼迫的緣故。能令眾生為這重擔所傷害的緣故。舍利子，又因為什麼緣故，稱之為婦呢？所說的婦，是各種眾生所輸送委身之處。是貪愛之奴所沉溺沒落之處。是順從婦人者，所輸送賦稅之處。是被婦人媚惑者，所迷惑之處。是婦人得勝者，所歸順投靠之處。是屈服於婦人者，所憑藉依賴之處。是婦人自在者，所放縱懈怠之處。是作為婦人奴隸者，所疲憊困苦之處。是跟隨婦人轉動者，所傾斜仰賴之處。舍利子，因為像這些等等的各種因緣的緣故，稱這些地方為婦。
又《雜阿含經》說，那時世尊告訴各位比丘，有三種兒子。哪三種呢？有隨生子，有勝生子，有下生子。什麼是隨生子呢？就是說父母不殺生、不偷盜、不邪淫、不妄語、不飲酒，兒子也跟隨學習不殺生等等，這叫做隨生子。什麼是勝生子呢？如果父母不奉行不殺生等等，兒子卻能奉行不殺生等等，這就是勝生子。
【English Translation】 English version: A collection of sorrow, grief, and vexation. Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom), it would be better to cling to a great, intensely hot iron bed measuring a thousand Yojanas (an ancient Indian unit of distance), a bed that is extremely hot, thoroughly heated, and ablaze with fierce flames, than to even look upon the wives, concubines, and daughters given by one's parents with lustful affection, let alone approach and embrace them. Why is that? Śāriputra, you should know that women are the root of all suffering, the root of all obstacles, the root of all killing, the root of all bondage, the root of all sorrow, the root of all resentment, and the root of all blindness. You should know that women extinguish the eye of holy wisdom. You should know that women are like hot iron flowers scattered on the ground, which injure the feet when stepped upon. You should know that women cause the spread and growth of all evil natures. Śāriputra, for what reason are they called 'women'? The term 'woman' means 'adding a heavy burden.' Why is that? Because they can cause sentient beings to bear heavy burdens. They can cause sentient beings to carry heavy burdens as they walk. They can cause sentient beings to shoulder heavy burdens and walk everywhere. They can cause sentient beings to feel weary and distressed in their hearts because of this heavy burden. They can cause sentient beings to be tormented and oppressed by this heavy burden. They can cause sentient beings to be harmed by this heavy burden. Śāriputra, for what other reason are they called 'women'? The term 'woman' refers to the place where all sentient beings consign and entrust themselves. It is the place where slaves of greed and love sink and drown. It is the place where those who obey women pay taxes. It is the place where those who are charmed by women are deluded. It is the place where those who are conquered by women surrender and submit. It is the place where those who are subdued by women rely and depend. It is the place where those who are controlled by women become indulgent and lax. It is the place where those who are slaves to women become weary and exhausted. It is the place where those who follow women are swayed and inclined. Śāriputra, for these various reasons, these places are called 'women.'
Furthermore, the Saṃyukta Āgama states: At that time, the World-Honored One told the Bhikshus (Buddhist monks): 'There are three types of sons. What are the three? There is the following son, the surpassing son, and the inferior son. What is a following son? It means that the parents do not kill, do not steal, do not engage in sexual misconduct, do not lie, and do not drink alcohol, and the son also follows and learns not to kill, etc. This is called a following son. What is a surpassing son? If the parents do not practice non-killing, etc., but the son is able to practice non-killing, etc., this is a surpassing son.'
名勝生子。云何下生子。若子父母不受不殺等。子亦不能受不殺等。是名下生子。
教誡緣第七
如中阿含經云。時有調馬師。名曰只尸。來詣佛所稽首佛足。退坐一面。白佛言。世尊。我觀世間甚為輕淺。猶如群馬。世間唯我堪能調馬。狂逸惡馬。我作方便。須臾令彼態病悉現。隨其態病方便調伏。佛告調馬師。聚落主。汝以幾種方便調伏于馬。馬師白佛言。有三種法。調伏惡馬。何等為三。一者柔軟。二者粗澀。三者柔軟粗澀。佛告聚落主。汝以三種方便調馬。猶不調者。當如之何。馬師白佛。遂不調者。便當殺之。所以者何。莫令辱我。調馬師白佛言。世尊。是無上調御丈夫。為以幾種方便調御丈夫。佛告聚落主。我亦以三種方便調御丈夫。何等為三。一者一向柔軟。二者一向粗澀。三者柔軟粗澀。佛告聚落主。所謂一向柔軟者。如汝所說。此是身善行。此是身善行報。此是口意善行。此是口意善行報。是名天。是名人。是名善趣化生。是名涅槃。是為柔軟。第二一向粗澀者。如汝所說。是身惡行。是身惡行報。是口意惡行。是口意惡行報。是名地獄。是名畜生。是名餓鬼。是名惡趣。是名墮惡趣。是名如來粗澀教也。
第三彼柔軟粗澀俱者。謂如來有時說身善行。有時說身善行報。有時說
【現代漢語翻譯】 現代漢語譯本 名勝生子。什麼是下生子？如果兒子父母不接受不殺生等戒律，兒子也不能接受不殺生等戒律，這叫做下生子。
教誡緣第七
如《中阿含經》所說，當時有一位調馬師，名叫只尸（Jīshī，人名），來到佛陀處，頂禮佛足，退坐在一旁，對佛陀說：『世尊，我看世間非常輕浮淺薄，就像一群馬一樣。世間只有我能夠調伏馬匹。對於那些狂野不馴的惡馬，我用各種方法，很快就能讓它們的劣性全部顯現出來，然後根據它們的劣性，用相應的方法來調伏它們。』佛陀告訴調馬師：『聚落主（Jùluòzhǔ，對調馬師的稱呼），你用幾種方法來調伏馬匹？』馬師回答佛陀說：『有三種方法可以調伏惡馬。哪三種呢？第一種是柔軟的手段，第二種是粗暴的手段，第三種是柔軟和粗暴並用的手段。』佛陀告訴聚落主：『你用這三種方法調馬，如果還是不能調伏，你該怎麼辦呢？』馬師回答佛陀說：『如果還是不能調伏，我就殺掉它。為什麼呢？免得它侮辱我。』調馬師問佛陀說：『世尊，您是無上調御丈夫（Wúshàng tiáoyù zhàngfū，佛的稱號），用幾種方法來調御大丈夫呢？』佛陀告訴聚落主：『我也是用三種方法來調御大丈夫。哪三種呢？第一種是一味地用柔軟的手段，第二種是一味地用粗暴的手段，第三種是柔軟和粗暴並用的手段。』佛陀告訴聚落主：『所謂一味地用柔軟的手段，就像你所說的，這是身善行，這是身善行的果報，這是口意善行，這是口意善行的果報。這叫做天（Tiān，天道），這叫做人（Rén，人道），這叫做善趣化生（Shànqù huàshēng，善道化生），這叫做涅槃（Nièpán，佛教最高境界）。這就是柔軟的手段。第二種一味地用粗暴的手段，就像你所說的，這是身惡行，這是身惡行的果報，這是口意惡行，這是口意惡行的果報。這叫做地獄（Dìyù，佛教地獄），這叫做畜生（Chùshēng，畜生道），這叫做餓鬼（Èguǐ，餓鬼道），這叫做惡趣（Èqù，惡道），這叫做墮惡趣（Duò èqù，墮入惡道）。這就是如來（Rúlái，佛的稱號）粗暴的教導。』
第三種是柔軟和粗暴並用的手段，就是如來有時說身善行，有時說身善行的果報，有時說
【English Translation】 English version Mingsheng's son. What is a son born inferiorly? If the son's parents do not accept abstaining from killing, etc., the son also cannot accept abstaining from killing, etc. This is called a son born inferiorly.
Chapter 7: The Cause of Admonishment
As stated in the Madhyama Agama Sutra, there was once a horse trainer named Jishi (Jīshī, a personal name) who came to the Buddha, bowed at the Buddha's feet, and sat to one side. He said to the Buddha, 'Venerable One, I see the world as very shallow and superficial, like a herd of horses. In the world, only I am capable of taming horses. For those wild and unruly bad horses, I use various methods to quickly reveal all their bad traits, and then I tame them according to their traits.' The Buddha told the horse trainer, 'Head of the village (Jùluòzhǔ, an address to the horse trainer), how many methods do you use to tame horses?' The horse trainer replied to the Buddha, 'There are three methods to tame bad horses. What are the three? The first is gentleness, the second is harshness, and the third is a combination of gentleness and harshness.' The Buddha told the head of the village, 'If you use these three methods to tame a horse and still cannot tame it, what do you do?' The horse trainer replied to the Buddha, 'If I still cannot tame it, I kill it. Why? To prevent it from disgracing me.' The horse trainer asked the Buddha, 'Venerable One, you are the unsurpassed tamer of men (Wúshàng tiáoyù zhàngfū, a title for the Buddha), how many methods do you use to tame men?' The Buddha told the head of the village, 'I also use three methods to tame men. What are the three? The first is to use gentleness exclusively, the second is to use harshness exclusively, and the third is to use a combination of gentleness and harshness.' The Buddha told the head of the village, 'What is meant by using gentleness exclusively is, as you said, this is good bodily conduct, this is the reward for good bodily conduct, this is good verbal and mental conduct, this is the reward for good verbal and mental conduct. This is called Deva (Tiān, the heavenly realm), this is called human (Rén, the human realm), this is called birth in a good realm (Shànqù huàshēng, birth in a good realm), this is called Nirvana (Nièpán, the highest state in Buddhism). This is gentleness. The second, using harshness exclusively, is, as you said, this is bad bodily conduct, this is the retribution for bad bodily conduct, this is bad verbal and mental conduct, this is the retribution for bad verbal and mental conduct. This is called hell (Dìyù, Buddhist hell), this is called animal (Chùshēng, the animal realm), this is called hungry ghost (Èguǐ, the realm of hungry ghosts), this is called evil realm (Èqù, evil realm), this is called falling into an evil realm (Duò èqù, falling into an evil realm). This is the harsh teaching of the Tathagata (Rúlái, a title for the Buddha).'
The third is the combination of gentleness and harshness, which is when the Tathagata sometimes speaks of good bodily conduct, sometimes speaks of the reward for good bodily conduct, sometimes speaks of
口意善行。有時說口意善行報。有時說身惡行。有時說身惡行報。有時說口意惡行。有時說口意惡行報。如是名天。如是名人。如是名善趣。如是名涅槃。如是名地獄。如是名畜生餓鬼。如是名惡趣。如是名墮惡趣。是名如來柔軟粗澀教。調馬師白佛言。世尊。若以三種方便。調伏眾生。有不調者。當如之何。佛告聚落主。亦當殺之。所以者何。莫令辱我。調馬師白佛言。若殺生者。於世尊法為不清凈。世尊法中亦不殺生。而今言殺。其義云何。佛告聚落主。如來法中亦不殺生。然如來法中。以三種教授。不調伏者。不復與語不教不誡。豈非死耶。調馬師白佛。實爾世尊。不復與語。永不教誡。真為死也。以是之故。我從今日離諸惡不善業也。聞佛所說歡喜而去。
又法句喻經云。佛問象師。調象之法有幾。答曰。有三。何謂為三。一者剛鉤鉤口著其羈靽。二者減食常令饑瘦。三者捶杖加其楚痛。由鐵鉤鉤口故。以制強口。由不與食飲故。以制身獷。由加捶杖故。以伏其心。佛告居士。吾亦有三。用調一切。亦以自調。得至無為。一者以至誠故。制御口患。二者慈貞故。伏身剛強。三者以智慧故。滅意癡蓋。持是三事。度脫一切離三惡道。又閻羅王五使經云。佛告諸比丘。人生世間。不孝父母。不敬沙門。不行
【現代漢語翻譯】 現代漢語譯本：口行、意行是善的，有時會說口行、意行的善報。有時會說身行是惡的，有時會說身行的惡報。有時會說口行、意行是惡的，有時會說口行、意行的惡報。像這樣，稱為天（deva，天神），像這樣，稱為人（manushya，人類），像這樣，稱為善趣（sugati，好的去處）。像這樣，稱為涅槃（Nirvana，解脫）。像這樣，稱為地獄（Naraka，受苦之處），像這樣，稱為畜生（Tiryagyoni，動物）、餓鬼（Preta，飢餓的鬼魂）。像這樣，稱為惡趣（Durgati，不好的去處），像這樣，稱為墮入惡趣（Apayagati，墮落的去處）。這被稱為如來（Tathagata，佛陀）柔軟和粗澀的教法。調馬師問佛說：『世尊，如果用三種方法調伏眾生，有不被調伏的，應當怎麼辦？』佛告訴聚落主（Gramani，村長）：『也應當殺死他們。』為什麼呢？『不要讓他們侮辱我。』調馬師對佛說：『如果殺生，對於世尊的法來說是不清凈的。世尊的法中也不殺生，而現在說殺，是什麼意思呢？』佛告訴聚落主：『如來的法中也不殺生。然而如來的法中，用三種教授，不被調伏的，不再與他們說話，不教導，不告誡，難道不是死了嗎？』調馬師對佛說：『確實是這樣，世尊。不再與他們說話，永遠不教導告誡，真的就是死了。』因為這個緣故，我從今天起離開各種惡的不善業。』聽了佛所說，歡喜地離開了。 又《法句喻經》說，佛問馴象師：『調象的方法有幾種？』回答說：『有三種。』哪三種呢？『一是剛硬的鉤子鉤住象口，給它戴上韁繩。二是減少食物，經常讓它飢餓消瘦。三是用鞭子棍棒加以捶打，讓它感到楚痛。』因為用鐵鉤鉤住象口，所以能控制它強硬的嘴。因為不給它食物和水，所以能控制它粗野的身體。因為加以捶打，所以能降伏它的心。佛告訴居士：『我也有三種方法，用來調伏一切，也用來自我調伏，從而達到無為（Asamskrita，不造作的境界）。一是通過至誠，控制口舌的過患。二是通過慈悲和貞潔，降伏身體的剛強。三是通過智慧，滅除意念中的癡暗遮蓋。』持有這三件事，就能度脫一切，遠離三惡道（Tri-durgati，三種惡劣的去處）。又《閻羅王五使經》說，佛告訴各位比丘：『人生在世間，不孝順父母，不尊敬沙門（Sramana，出家人），不行善事……』
【English Translation】 English version: 'Deeds of speech and mind are good; sometimes it is said that there is a reward for good deeds of speech and mind. Sometimes it is said that deeds of body are evil; sometimes it is said that there is a retribution for evil deeds of body. Sometimes it is said that deeds of speech and mind are evil; sometimes it is said that there is a retribution for evil deeds of speech and mind. Thus, it is called Deva (天神). Thus, it is called Manushya (人類). Thus, it is called Sugati (好的去處). Thus, it is called Nirvana (解脫). Thus, it is called Naraka (受苦之處). Thus, it is called Tiryagyoni (動物), Preta (飢餓的鬼魂). Thus, it is called Durgati (不好的去處). Thus, it is called Apayagati (墮落的去處). This is called the Tathagata's (佛陀) teaching of gentleness and harshness.' The horse tamer said to the Buddha, 'World Honored One, if beings are tamed by three methods, what should be done with those who are not tamed?' The Buddha told the village chief (Gramani, 村長), 'They should also be killed.' Why? 'Lest they humiliate me.' The horse tamer said to the Buddha, 'If one kills, it is not pure according to the World Honored One's Dharma. In the World Honored One's Dharma, there is also no killing, but now you speak of killing. What does it mean?' The Buddha told the village chief, 'In the Tathagata's Dharma, there is also no killing. However, in the Tathagata's Dharma, those who are not tamed by three teachings are no longer spoken to, taught, or admonished. Is that not death?' The horse tamer said to the Buddha, 'Indeed, World Honored One. Not speaking to them again, never teaching or admonishing them, is truly death.' Because of this, from today I will depart from all evil and unwholesome deeds.' Having heard what the Buddha said, he departed joyfully. Furthermore, the Sutra of the Parable of the Dhammapada says, 'The Buddha asked the elephant trainer, 'How many methods are there for taming elephants?' He replied, 'There are three.' What are the three? 'First, a rigid hook is used to hook the mouth, and a bridle is put on it. Second, food is reduced, and it is often kept hungry and thin. Third, whips and sticks are used to beat it, causing it pain.' Because an iron hook is used to hook the mouth, its strong mouth can be controlled. Because food and water are not given to it, its wild body can be controlled. Because beating is added, its mind can be subdued.' The Buddha told the householder, 'I also have three methods, which I use to tame everything, and also to tame myself, thereby attaining Asamskrita (不造作的境界). First, through utmost sincerity, I control the faults of speech. Second, through compassion and chastity, I subdue the strength of the body. Third, through wisdom, I extinguish the darkness of ignorance in the mind.' Holding these three things, one can liberate everything and depart from the three evil paths (Tri-durgati, 三種惡劣的去處).' Furthermore, the Sutra of the Five Messengers of King Yama says, 'The Buddha told the Bhikshus, 'When people are born into the world, they are not filial to their parents, do not respect the Sramanas (出家人), and do not practice good deeds...'
仁義。不學經戒。不畏後世者。其人身死當墮地獄。主者持行。白閻羅王。言其過惡。此人不孝。種種諸過。無有福德。不恐畏死。唯王受罰。閻羅王常先安徐然以正語。為現五使者而問言。
第一汝不見。世人始為嬰兒。強臥屎尿不能自護。口不知言不知好惡。汝見以不。人答已見。王言。汝自謂不如是。然人神從彼。終即有生。雖尚未見。常當爲善自端三業。奈何放心快志造過。罪人答言。愚闇不知。王言。汝自愚癡。縱逸作惡。非是父母師長君天沙門道人等過也。罪自由汝。豈得不樂今當受之。是為閻王現第一天使也。
第二閻王復問。子為人時。天使次到。汝能覺不。人答不覺。王曰。汝不見世人年老發白齒落。羸瘦僂步低行。起居住杖不能以不。人答有是。王曰。汝謂獨免可得不老。凡人已生。法皆老耄。常當爲善端身口心奉行經戒。奈何自恣。人答。愚癡故爾。王曰。汝自以愚癡作惡。非是父母君天沙門道人過也。罪自由汝。豈得不樂今當受之。是為閻王現第二天使也。
第三閻王復問。子為人時。豈不見世間男女。身有疾病。身體苦痛。坐起不安。命近憂促。眾醫不療不。人答言有。王曰。汝可得不病耶人生既老。法皆當病。聞身強健。當勉為善奉行經戒端身口意。奈何自恣。人答
【現代漢語翻譯】 現代漢語譯本： 關於仁義，不學習經書戒律，不畏懼來世的人，這樣的人死後應當墮入地獄。主管的人會帶著他的行為，稟告閻羅王，陳述他的過錯。說這個人不孝，有種種過錯，沒有福德，不恐懼死亡，只能由閻羅王來懲罰。閻羅王常常先安撫，然後用正直的言語，為他顯現五位使者，並問道：
『第一位，你難道沒見過世人剛出生時是嬰兒，無力地躺在屎尿中，不能自己保護自己，口不能言語，不知好壞嗎？你見過嗎？』那人回答說：『見過了。』閻羅王說：『你自認為不是這樣，然而人的神識就是從那裡開始的，最終就會有生。即使尚未見到，也應當常常行善，端正自己的身、口、意三業。為何放縱自己的心意，爲所欲爲地造作罪過？』罪人回答說：『我愚昧無知。』閻羅王說：『是你自己愚癡，放縱作惡，不是父母、師長、君王、天神、沙門、道人等的過錯。罪過在於你自己，怎麼能不樂意接受現在將要受到的懲罰呢？』這就是閻羅王顯現的第一位天使。
『第二位，閻羅王又問：『你做人的時候，天使第二次到來，你能夠覺察到嗎？』那人回答說：『沒有覺察到。』閻羅王說：『你難道沒見過世人年老時頭髮變白、牙齒脫落，身體瘦弱、彎腰駝背、步履蹣跚，起居要拄著枴杖嗎？』那人回答說：『有這樣的事。』閻羅王說：『你認為自己可以避免衰老嗎？凡是人，生下來，按規律都要衰老。應當常常行善，端正身口意，奉行經書戒律。為何放縱自己？』那人回答說：『因為愚癡。』閻羅王說：『是你自己因為愚癡而作惡，不是父母、君王、天神、沙門、道人的過錯。罪過在於你自己，怎麼能不樂意接受現在將要受到的懲罰呢？』這就是閻羅王顯現的第二位天使。
『第三位，閻羅王又問：『你做人的時候，難道沒見過世間的男女，身體有疾病，身體苦痛，坐立不安，生命將盡，憂愁急迫，眾多醫生也無法醫治嗎？』那人回答說：『見過。』閻羅王說：『你認為自己可以不生病嗎？人生既然要衰老，按規律都要生病。聽說身體強健的時候，應當努力行善，奉行經書戒律，端正身口意。為何放縱自己？』那人回答……』
【English Translation】 English version: Those who are without benevolence and righteousness, do not study scriptures and precepts, and do not fear the afterlife, will fall into hell after death. The one in charge will take his deeds and report to King Yama (Yánluó Wáng, the King of Hell), stating his faults. He will say that this person is unfilial, has all kinds of faults, has no merit, and does not fear death, so King Yama must punish him. King Yama always first soothes him and then uses righteous words to show him the five messengers and asks:
'First, have you not seen that when people are first born as babies, they lie weakly in excrement and urine, unable to protect themselves, unable to speak, and not knowing good from bad? Have you seen this?' The person answers, 'I have seen it.' King Yama says, 'You think you are not like this, but the spirit of a person starts from there, and eventually there will be birth. Even if you have not yet seen it, you should always do good and correct your body, speech, and mind. Why do you indulge your mind and create transgressions at will?' The sinner answers, 'I am ignorant.' King Yama says, 'It is your own ignorance that leads you to indulge in evil, not the fault of your parents, teachers, rulers, gods, monks (shāmen, mendicant religious), or Taoists. The sin is your own, so how can you not willingly accept the punishment you are about to receive?' This is the first angel that King Yama shows.
'Second, King Yama asks again, 'When you were a human, when the angel came the second time, were you able to perceive it?' The person answers, 'I did not perceive it.' King Yama says, 'Have you not seen that when people are old, their hair turns white, their teeth fall out, their bodies become weak, they stoop and walk slowly, and they need a cane to get up and sit down?' The person answers, 'There is such a thing.' King Yama says, 'Do you think you can avoid aging? All people, once born, are subject to aging. You should always do good, correct your body, speech, and mind, and follow the scriptures and precepts. Why do you indulge yourself?' The person answers, 'Because of ignorance.' King Yama says, 'It is your own ignorance that leads you to do evil, not the fault of your parents, rulers, gods, monks, or Taoists. The sin is your own, so how can you not willingly accept the punishment you are about to receive?' This is the second angel that King Yama shows.
'Third, King Yama asks again, 'When you were a human, have you not seen men and women in the world who have illnesses, whose bodies are in pain, who cannot sit or stand comfortably, whose lives are near the end, who are worried and anxious, and whom many doctors cannot cure?' The person answers, 'I have seen it.' King Yama says, 'Do you think you can avoid illness? Since life is subject to aging, it is also subject to illness. When you hear that your body is strong, you should strive to do good, follow the scriptures and precepts, and correct your body, speech, and mind. Why do you indulge yourself?' The person answers...'
。愚闇故爾。王曰。汝自以為愚作惡。非關父母君天沙門道人過也。罪自由汝。豈得不樂今當受之。是為閻王現第三天使也。
第四閻王復問。子為人時。豈不見世間諸死亡者。或藏其尸。或棄捐之。至於七日肌肉壞敗。狐貍百鳥皆就食之。凡人已死。身惡腐爛。汝豈不見。人答言有。王曰。汝謂獨免可得不死耶。凡人已生。法皆當死。聞在世間。常為善事。敕身口意奉行經戒。奈何自恣。人答。愚闇故爾。王曰。汝自作惡。非是父母君天沙門道人過也。罪自由汝。豈得不樂爾當受之。是為閻王現第四天使也。
第五閻王復問。子為人時。豈不見世間弊人惡子。為吏所捕。取案官所。刑法加之。或斷手足。或削耳鼻。或燒其形。懸頭日炙。或屠割支解。種種毒痛不。人答言有。王曰。汝謂為惡獨可脫耶。眼見世間罪福分明。何不守善敕身口意奉行經戒。云何自快人答。愚闇故爾。王曰。汝自用心作不忠正。非是父母君天沙門道人過也。今是殃罪要當自受。是為閻王現第五天使也。佛說經已。諸弟子等。皆受教誡。各前作禮。歡喜奉行。
又大法句經偈云。
雖誦千言 不行何益 不如一聞 勤修得益 雖誦千言 句義不正 不如一要 聞可滅意 雖誦千言 不義何益 不
【現代漢語翻譯】 現代漢語譯本： 因為愚昧無知啊。閻王說：『你自認為愚昧而作惡，這與你的父母、君王、天神、沙門（出家修道的人）、道人（修道的人）無關，罪過在於你自己。怎麼能不樂意接受現在將要受到的懲罰呢？』這就是閻王顯現的第三位天使。
第四位閻王又問：『你做人的時候，難道沒見過世間各種死亡的人嗎？有人埋葬他們的屍體，有人拋棄他們的屍體，到了七天，肌肉腐爛敗壞，狐貍和各種鳥類都來吃它。凡是人死了，身體惡臭腐爛。你難道沒見過嗎？』那人回答說：『見過。』閻王說：『你認為自己可以倖免，可以不死嗎？凡是人已經出生，按照規律都應當死亡。聽說在世間，應當常常做善事，約束身口意，奉行經書和戒律，為什麼放縱自己呢？』那人回答：『因為愚昧無知啊。』閻王說：『你自作惡事，這不是你的父母、君王、天神、沙門、道人的過錯，罪過在於你自己。怎麼能不樂意接受你將要受到的懲罰呢？』這就是閻王顯現的第四位天使。
第五位閻王又問：『你做人的時候，難道沒見過世間那些壞人、惡子，被官吏逮捕，帶到官府審判，刑罰加在他們身上。有的被砍斷手腳，有的被削掉耳朵鼻子，有的被燒灼身體，懸掛頭顱在太陽下曝曬，有的被屠殺分割肢解，各種各樣的痛苦。』那人回答說：『見過。』閻王說：『你認為作惡可以逃脫嗎？親眼看見世間罪惡和福報分明，為什麼不堅守善良，約束身口意，奉行經書和戒律，怎麼能放縱自己呢？』那人回答：『因為愚昧無知啊。』閻王說：『你自己用心不正，做不忠誠正直的事情，這不是你的父母、君王、天神、沙門、道人的過錯，現在這些災殃罪過，你一定要自己承受。』這就是閻王顯現的第五位天使。佛說完這部經后，各位弟子都接受教誨告誡，各自上前行禮，歡喜地遵奉實行。
又，《大法句經》的偈頌說：
『即使誦讀千言萬語，不付諸行動有什麼益處？不如聽聞一句，勤奮修行就能得到益處。即使誦讀千言萬語，語句和意義不正，不如聽聞一句重要的，聽聞后可以消除邪念。即使誦讀千言萬語，不符合正義有什麼益處？』
【English Translation】 English version: It was because of ignorance and darkness. King Yama said, 'You think you are ignorant and do evil. It is not the fault of your parents, ruler, gods, Shramanas (ascetics), or Taoists (followers of Taoism). The sin is your own. How can you not gladly accept the punishment you are about to receive?' This is King Yama manifesting the third angel.
The fourth King Yama asked again, 'When you were a human, didn't you see the various deaths in the world? Some bury their corpses, some abandon them. After seven days, the muscles decay and rot, and foxes and various birds come to eat them. When a person dies, the body is foul and rotten. Haven't you seen this?' The person replied, 'I have.' King Yama said, 'Do you think you can be spared and not die? All people who are born must die according to the law. It is said that in the world, one should always do good deeds, restrain body, speech, and mind, and follow the scriptures and precepts. Why indulge yourself?' The person replied, 'It was because of ignorance and darkness.' King Yama said, 'You do evil yourself. It is not the fault of your parents, ruler, gods, Shramanas, or Taoists. The sin is your own. How can you not gladly accept the punishment you are about to receive?' This is King Yama manifesting the fourth angel.
The fifth King Yama asked again, 'When you were a human, didn't you see the wicked people and evil sons in the world being arrested by officials, brought to the court for trial, and subjected to punishment? Some had their hands and feet cut off, some had their ears and noses cut off, some had their bodies burned, their heads hung in the sun, some were slaughtered, dismembered, and subjected to all kinds of pain.' The person replied, 'I have.' King Yama said, 'Do you think you can escape by doing evil? Seeing clearly the distinction between sin and merit in the world, why don't you uphold goodness, restrain body, speech, and mind, and follow the scriptures and precepts? How can you indulge yourself?' The person replied, 'It was because of ignorance and darkness.' King Yama said, 'You use your mind improperly, doing things that are disloyal and unjust. It is not the fault of your parents, ruler, gods, Shramanas, or Taoists. Now you must bear these calamities and sins yourself.' This is King Yama manifesting the fifth angel. After the Buddha finished speaking this sutra, all the disciples received the teachings and admonitions, each came forward to pay respects, and joyfully followed and practiced them.
Also, the verses of the Dharma Collection Sutra say:
'Even if you recite thousands of words, what is the benefit if you do not act on them? It is better to hear one sentence and diligently cultivate it to gain benefit. Even if you recite thousands of words, if the sentences and meanings are not correct, it is better to hear one important sentence, which, when heard, can eliminate evil thoughts. Even if you recite thousands of words, what is the benefit if it does not conform to righteousness?'
如一義 聞行得度 雖誦千言 不敬何益 不如一行 欣樂奉修 雖誦千言 我心不滅 不如一句 舍憍放逸 雖誦千言 求名逾著 不如一說 棄執離著 雖誦千言 不欲除罪 不如一文 去離生死 雖誦千言 色情逾固 不如一解 心境忘懷 雖誦千言 不求出世 不如一悟 絕離三界 雖誦千言 不存悲智 不如一聽 自他兩利 人壽百歲 慳貪逾盛 不如一日 割捨財色 人壽百歲 樂不持戒 不如一日 凈心守戒 人壽百歲 多忿不忍 不如一日 含喜不瞋 人壽百歲 怠惰不勤 不如一日 策勵身心 人壽百歲 情欣放逸 不如一日 歸心空寂 人壽百歲 昏暗識心 不如一日 洞悟無明 人壽百歲 拙御身心 不如一日 巧便運致 人壽百歲 常懷怯弱 不如一日 勇猛慧力 人壽百歲 不起善愿 不如一日 發行四弘 人壽百歲 不生一智 不如一日 慧性聰利
雜阿含經。諸天說偈云。
士夫生世間 斧在口中生 還自斬其身 斯由其惡言 應毀便稱譽 應譽而更毀 其罪口中生 死則墮惡道
頌曰。
建
【現代漢語翻譯】 現代漢語譯本 如同一真義，聽聞奉行便能得度。 即使誦讀千言萬語，若不恭敬又有何益？不如實踐一行，歡喜奉行修持。 即使誦讀千言萬語，我執之心不滅，不如一句教誨，捨棄驕慢，放下放逸。 即使誦讀千言萬語，追求名利更加執著，不如一次開示，拋棄執念，遠離貪著。 即使誦讀千言萬語，不願去除罪業，不如一篇文章，去除生死之苦。 即使誦讀千言萬語，色慾情愛更加牢固，不如一次解脫，心境空明，忘卻一切。 即使誦讀千言萬語，不求脫離世俗，不如一次覺悟，徹底脫離三界。 即使誦讀千言萬語，心中沒有慈悲和智慧，不如一次聆聽，自利利他。 人活到一百歲，如果慳吝貪婪日益加重，不如用一天的時間，割捨錢財和美色。 人活到一百歲，如果享樂而不持守戒律，不如用一天的時間，清凈身心，守護戒律。 人活到一百歲，如果總是憤怒不能忍耐，不如用一天的時間，心懷喜悅，不起嗔恨。 人活到一百歲，如果懈怠懶惰不勤奮，不如用一天的時間，鞭策激勵身心。 人活到一百歲，如果沉溺於享樂放縱，不如用一天的時間，歸心於空寂。 人活到一百歲，如果心識昏昧不明，不如用一天的時間，徹底覺悟無明。 人活到一百歲，如果不能好好駕馭身心，不如用一天的時間，巧妙方便地運用。 人活到一百歲，如果常常心懷怯懦，不如用一天的時間，鼓起勇猛的智慧力量。 人活到一百歲，如果不起善的願望，不如用一天的時間，發起四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）。 人活到一百歲，如果不生起一絲智慧，不如用一天的時間，開啟聰慧的本性。
《雜阿含經》中，諸天說偈語道：
人出生在世間，就像口中生了斧頭，反而用它來砍伐自身，這都是因為惡語所致。 不應該讚美的反而讚美，應該讚美的反而詆譭，罪過從口中產生，死後就會墮入惡道。
總結說：
【English Translation】 English version Like one true meaning, hearing and practicing leads to liberation. Though reciting a thousand words, what benefit is there without reverence? Better to practice one line, joyfully observing and cultivating. Though reciting a thousand words, if the ego is not extinguished, better than one sentence, abandoning pride and forsaking indulgence. Though reciting a thousand words, if the pursuit of fame increases attachment, better than one explanation, abandoning attachment and detaching from desires. Though reciting a thousand words, if unwilling to remove sins, better than one verse, removing the suffering of birth and death. Though reciting a thousand words, if lust and passion become stronger, better than one liberation, the mind is clear, forgetting everything. Though reciting a thousand words, if not seeking to transcend the world, better than one enlightenment, completely detached from the three realms. Though reciting a thousand words, if there is no compassion and wisdom, better than one listening, benefiting both oneself and others. Living to a hundred years, if stinginess and greed increase, better to spend one day, relinquishing wealth and beauty. Living to a hundred years, if enjoying pleasure without upholding precepts, better to spend one day, purifying the mind and guarding the precepts. Living to a hundred years, if always angry and impatient, better to spend one day, with joy in the heart, without anger. Living to a hundred years, if lazy and not diligent, better to spend one day, urging and encouraging body and mind. Living to a hundred years, if indulging in pleasure and dissipation, better to spend one day, returning the heart to emptiness and stillness. Living to a hundred years, if the mind is dark and unclear, better to spend one day, thoroughly awakening to ignorance. Living to a hundred years, if unable to properly control body and mind, better to spend one day, skillfully and conveniently managing them. Living to a hundred years, if always harboring timidity and weakness, better to spend one day, summoning courageous wisdom and strength. Living to a hundred years, if not arising good wishes, better to spend one day, making the four great vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; dharma gates are measureless, I vow to learn them; the Buddha's path is unsurpassable, I vow to achieve it). Living to a hundred years, if not generating a single wisdom, better to spend one day, opening the wise nature.
In the Saṃyukta Āgama (雜阿含經), the devas (諸天) spoke in verse:
A man born into the world, is like an axe born in the mouth, and uses it to chop himself, this is due to evil speech. Praising what should be blamed, and blaming what should be praised, sin is born from the mouth, and after death, one will fall into evil realms.
In conclusion:
志誡心愚 高慕欣明儔 相與立弘誓 舍俗慕閑丘 蕭散人物外 晃朗免綢繆 寂寂求屆真 亹亹勵心柔 警策修三業 激切澄四流 興心願弘誓 救溺運慈舟 嘉期歸妙覺 善會涅槃修 存心八正道 立志三祇休
諸經要集卷第七 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第八
西明寺沙門釋道世集報恩部第十三(此有三緣)放生部第十四興福部第十五述意緣報恩緣背恩緣
述意緣第一
蓋聞。三寶重恩。四生慈父。化育十方。等同一子。機無細而不臨。智有來而必撫。遂使優填刻像。郁爾浮光。斯匿鑄形。起然避席。自茲厥後。靈祥屢應。嘉聲遠著。靡草從風。念則罪滅福生。敬則善資遠代。良由如來長我法身。父母養我生身。恩德既深。昊天難報。況復違背重恩。豈不永沈苦海。是故。婦人鴆毒。夫蒙國賞。樵人害獸。雙臂俱落。故智度論云。知恩者大悲之本。開善業之初門。人所愛敬。名譽遠聞。死得生天。終成佛道。不知恩者。甚於畜生也。
報恩緣第二
如正法念經云。有四種恩。甚為難報。何等為四。一者母。二者父。三者如來。四者說法法師。若有供養此四種人。得無量福。現在為人之所讚歎
【現代漢語翻譯】 現代漢語譯本 志向堅定但內心愚鈍，高尚地仰慕欣求賢明的同伴。 相互之間立下宏大的誓願，捨棄世俗生活，嚮往清靜的山丘。 超脫於世俗之外，心胸開闊，免受煩惱的束縛。 寂靜地尋求達到真如的境界，勤勉地磨礪柔和的心性。 以警覺之心修持身、口、意三業，以激切之心澄凈見、思、塵沙、無明四種煩惱。 發起弘大的誓願，救度沉溺於苦海的眾生，執行慈悲的法船。 期望最終迴歸到妙覺（指佛的智慧）的境界，在涅槃（Nirvana）的修行中獲得圓滿。 心中存有八正道（Eightfold Path），立志經過三大阿僧祇劫（three asamkhya kalpas）的修行而證得菩提。
《諸經要集》卷第七 大正藏第54冊 No. 2123 《諸經要集》
《諸經要集》卷第八
西明寺沙門釋道世 輯錄 報恩部第十三（此處有三種因緣）：放生部第十四，興福部第十五。 闡述意義的因緣，報恩的因緣，背恩的因緣。
述意緣第一
大概聽聞，三寶（Three Jewels，指佛、法、僧）的恩德深重，四生（指卵生、胎生、濕生、化生）眾生的慈父。教化養育十方世界，平等地對待每一個眾生如同自己的孩子。眾生的根機無論多麼細微，佛都會應機施教；眾生的智慧無論何時生起，佛都會慈悲護佑。因此，優填王（King Udayana）雕刻佛像，佛像放出奇異的光芒；斯匿王（King Prasenajit）鑄造佛像，見到佛像便起身讓座。自那以後，靈驗的祥瑞屢次應驗，美好的名聲傳揚四方。如同小草隨風而動，唸佛則罪業消滅，福德增長；恭敬佛法則善根資助後代。實在是因為如來增長我們的法身慧命，父母養育我們的色身。恩德如此深重，如同昊天一樣難以報答。更何況違背深重的恩德，豈不是要永遠沉淪在苦海之中？所以，婦人以鴆毒害人，丈夫反而得到國家的獎賞；樵夫殺害動物，雙臂隨即掉落。所以《智度論》（Mahaprajnaparamita-sastra）中說，知恩報恩是慈悲的根本，是開啟善業的最初之門。知恩報恩的人，為人們所愛戴敬重，名譽傳揚四方，死後可以昇天，最終成就佛道。不知恩報恩的人，比畜生還要不如啊。
報恩緣第二
如《正法念處經》（Saddharma-smrtyupasthana Sutra）所說，有四種恩情，非常難以報答。是哪四種呢？第一是母親，第二是父親，第三是如來（Tathagata），第四是說法法師。如果有人供養這四種人，可以得到無量的福報，現在就會受到人們的讚歎。
【English Translation】 English version With resolute will but a foolish heart, one nobly admires and seeks enlightened companions. Together, they make grand vows, abandoning worldly life to yearn for tranquil hills. Detached from worldly affairs, with a clear and open mind, they avoid the entanglements of worries. Silently seeking to reach the realm of truth, diligently cultivating a gentle heart. Vigilantly cultivating the three karmas (of body, speech, and mind), fervently purifying the four streams (of views, thoughts, dust, and ignorance). Raising the mind with great vows, rescuing those drowning in the sea of suffering, navigating the ship of compassion. Hoping to ultimately return to the realm of wonderful enlightenment (妙覺, referring to the wisdom of the Buddha), attaining perfection in the practice of Nirvana (涅槃). Cherishing the Eightfold Path (八正道) in their hearts, aspiring to achieve enlightenment after cultivating for three asamkhya kalpas (三祇).
Collected Essentials from Various Sutras, Volume 7 Taisho Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 8
Compiled by the Shramana Shi Daoshi of Ximing Temple, Section 13 on Repaying Kindness (with three causes herein): Section 14 on Releasing Life, Section 15 on Promoting Blessings. Describing the causes of meaning, the causes of repaying kindness, and the causes of betraying kindness.
The First Cause: Describing the Meaning
It is generally heard that the Three Jewels (三寶, Buddha, Dharma, Sangha) have profound kindness, and are the compassionate fathers of the Four Kinds of Birth (四生, oviparous, viviparous, moisture-born, and metamorphic). They educate and nurture the ten directions, treating all beings equally as their own children. No matter how subtle a being's potential, the Buddha will respond accordingly; no matter when a being's wisdom arises, the Buddha will compassionately protect them. Therefore, King Udayana (優填王) carved an image of the Buddha, and the image emitted extraordinary light; King Prasenajit (斯匿王) cast an image of the Buddha, and upon seeing the image, he rose and offered his seat. Since then, miraculous auspicious signs have repeatedly occurred, and beautiful reputations have spread in all directions. Like grass following the wind, reciting the Buddha's name extinguishes sins and increases blessings; revering the Buddha aids future generations with good roots. This is truly because the Tathagata (如來) increases our Dharma body and wisdom life, and our parents nurture our physical body. The kindness is so profound, it is as difficult to repay as the vast sky. Moreover, how much more so if one betrays such profound kindness, would they not be forever submerged in the sea of suffering? Therefore, a woman who poisons someone is rewarded by the state through her husband; a woodcutter who harms an animal immediately loses both arms. Therefore, the Mahaprajnaparamita-sastra (智度論) says, 'Knowing and repaying kindness is the root of great compassion, the initial gate to opening good karma. Those who know and repay kindness are loved and respected by people, their reputation spreads far and wide, they can be reborn in the heavens after death, and ultimately achieve Buddhahood. Those who do not know how to repay kindness are even worse than animals.'
The Second Cause: Repaying Kindness
As the Saddharma-smrtyupasthana Sutra (正法念處經) says, there are four kinds of kindness that are very difficult to repay. What are the four? First is the mother, second is the father, third is the Tathagata (如來), and fourth is the Dharma teacher who preaches the Dharma. If one makes offerings to these four kinds of people, one can obtain immeasurable blessings and will be praised by people in the present life.
。于未來世能得菩提。
又大般若經(第四百四十三云)若有問言。誰是知恩能報恩者。應正答言。佛是知恩報恩者。何以故。一切世間。知恩報恩無過佛故。
又增一阿含經云。爾時世尊告諸比丘。若有眾生知返復者。此人可敬。小恩尚不忘。何況大恩。設離此間百千由旬。猶近我不異。我恒嘆譽。若有眾生不知返復者。大恩尚不憶。何況小恩。彼非近我我不近彼。正使披僧伽梨在吾左右。此人猶遠。是故比丘當念返復。莫學無返復。
又舍利弗問經云。佛言。夫受戒隨其力辦可以為施。不限多少。文殊師利白佛言。云何如來說父母恩大不可不報。又言師僧之恩不可稱量。其誰為最。佛言。夫在家者。孝事父母在於膝下。莫以報生長與之等。以生育恩深故言大也。若從師學開發知見。次恩大也。夫出家者。舍于父母生死之家。入法門中受微妙法。師之力也。生長法身。出功德財養智慧命。功莫大也。追其所生乃次之耳。
又中陰經。佛問彌勒。閻浮提兒生墮地。乃至三歲。母之懷抱為飲幾乳。彌勒答曰。飲乳一百八十斛。除母腹中所食四分。東弗于逮兒生墮地。乃至三歲。飲乳一千八百斛。西拘耶尼兒生墮地。乃至三歲。飲乳八百八十斛。北郁單曰兒生墮地。坐著陌頭。行人授指𠲿指。七
【現代漢語翻譯】 于未來世能得菩提（Bodhi，覺悟）。
又《大般若經》（第四百四十三卷）云：『若有人問，誰是知恩能報恩者？』應正確回答說：『佛是知恩報恩者。』為什麼呢？因為一切世間，知恩報恩沒有超過佛的。
又《增一阿含經》云：爾時世尊告訴諸比丘：『若有眾生知道回報的，這個人值得尊敬。小恩小惠尚且不忘記，何況大恩大德。即使離開我百千由旬（Yojana，古印度長度單位），仍然像在我身邊一樣。我常常讚歎這樣的人。若有眾生不知道回報的，大恩大德尚且不記得，何況小恩小惠。這樣的人並非親近我，我也不會親近他。即使披著僧伽梨（Sanghati，袈裟）在我左右，這個人仍然離我很遠。』所以比丘們應當記住回報，不要學習不知道回報的人。
又《舍利弗問經》云：佛說：『接受戒律，隨自己的能力可以用來佈施，不限制多少。』文殊師利（Manjusri）菩薩問佛說：『為什麼如來說父母的恩情很大，不可不報答，又說師父和僧眾的恩情不可稱量，哪一種恩情最為重要呢？』佛說：『在家的人，孝順父母，在父母身邊侍奉，不要認為報答父母的養育之恩和父母的恩情相等。因為生育的恩情深重，所以說父母的恩情大。如果跟隨師父學習，開發智慧和見解，師父的恩情是第二大的。出家的人，捨棄父母和生死的家庭，進入佛法之門，接受微妙的佛法，這是師父的力量。師父增長出家人的法身，生出功德財富，養育智慧的生命，功勞沒有比這更大的。追溯出家人的生命來源，父母的恩情只能排在第二位。』
又《中陰經》中，佛問彌勒（Maitreya）菩薩：『閻浮提（Jambudvipa，我們所居住的這個世界）的嬰兒出生落地，到三歲為止，母親懷抱餵養，喝了多少乳汁？』彌勒菩薩回答說：『喝了一百八十斛（Hu，容量單位）乳汁，除去在母親腹中所食用的四分之一。東弗于逮（Purvavideha，四大部洲之一）的嬰兒出生落地，到三歲為止，喝了一千八百斛乳汁。西拘耶尼（Aparagodaniya，四大部洲之一）的嬰兒出生落地，到三歲為止，喝了八百八十斛乳汁。北郁單曰（Uttarakuru，四大部洲之一）的嬰兒出生落地，坐在路邊，行人授以手指吮吸，七
【English Translation】 In future lives, one will be able to attain Bodhi (Enlightenment).
Furthermore, the Mahaprajnaparamita Sutra (Chapter 443) states: 'If someone asks, 'Who is the one who knows gratitude and is able to repay it?' one should correctly answer, 'The Buddha is the one who knows gratitude and repays it.' Why? Because in all the world, there is no one who knows gratitude and repays it more than the Buddha.'
Furthermore, the Ekottara Agama Sutra states: At that time, the World Honored One told the Bhikkhus (monks): 'If there are sentient beings who know how to reciprocate, these people are worthy of respect. They do not forget even small kindnesses, let alone great kindnesses. Even if they are hundreds of thousands of yojanas (ancient Indian unit of distance) away from me, they are still as if they are by my side. I always praise such people. If there are sentient beings who do not know how to reciprocate, they do not remember even great kindnesses, let alone small kindnesses. These people are not close to me, and I am not close to them. Even if they are wearing the Sanghati (monk's robe) on my left and right, these people are still far away from me.' Therefore, Bhikkhus, you should remember to reciprocate, and do not learn from those who do not know how to reciprocate.
Furthermore, the Sariputra Pariprccha Sutra states: The Buddha said, 'Accepting precepts, one can use whatever ability one has to give alms, without limiting the amount.' Manjusri (Bodhisattva) asked the Buddha, 'Why does the Tathagata (Buddha) say that the kindness of parents is great and must be repaid, and also say that the kindness of teachers and the Sangha (community of monks) is immeasurable? Which kindness is the most important?' The Buddha said, 'For those who are at home, being filial to parents and serving them at their knees, do not think that repaying the kindness of raising them is equal to the kindness of parents. Because the kindness of giving birth is profound, it is said that the kindness of parents is great. If one follows a teacher to learn and develop wisdom and understanding, the teacher's kindness is the second greatest. For those who have left home, abandoning parents and the home of birth and death, entering the gate of Dharma (Buddhist teachings), and receiving the subtle Dharma, this is the power of the teacher. The teacher increases the Dharmakaya (Dharma body) of those who have left home, generates merit and wealth, and nourishes the life of wisdom. There is no greater merit than this. Tracing the origin of the life of those who have left home, the kindness of parents can only be ranked second.'
Furthermore, in the Antarabhava Sutra, the Buddha asked Maitreya (Bodhisattva): 'When a child in Jambudvipa (the world we live in) is born and falls to the ground, until the age of three, how much milk does the mother hold and feed?' Maitreya Bodhisattva replied, 'They drink one hundred and eighty hu (unit of volume) of milk, excluding the quarter consumed in the mother's womb. When a child in Purvavideha (one of the four continents) is born and falls to the ground, until the age of three, they drink one thousand eight hundred hu of milk. When a child in Aparagodaniya (one of the four continents) is born and falls to the ground, until the age of three, they drink eight hundred and eighty hu of milk. When a child in Uttarakuru (one of the four continents) is born and falls to the ground, they sit on the side of the road, and passersby give them fingers to suck, seven
日成人。彼土無乳。中陰眾生飲吸于風(古人用其小升準今唐升一升當舊三升故乳似多)。
又難報經云。左肩持父右肩持母。經歷千年便利背上。猶不能報父母之恩。
又增一阿含經云。孝順供養父母功德果報。與一生補處菩薩功德一等。又六度集經云。昔者菩薩為大理家。積財巨億。常奉三尊慈向眾生。觀市睹鱉心悼之焉。問價貴賤。鱉主知菩薩有。慈悲之德。答曰百萬。菩薩答曰。大善。持鱉歸家臨水放之。睹其游去悲喜誓曰。眾難安全如爾今也。廣起弘願。諸佛贊善。鱉於後夜來嚙其門。怪門有聲便出見。鱉語菩薩曰。吾受重潤身得獲全。無以答恩。水居之物知水盈虛。洪水將至必為巨害矣。愿速嚴舟臨時相迎。答曰大善。明晨詣門如事啟王。王以菩薩宿有善名。信用其言。遷下處高。時至鰲來洪水至矣。可速下載。尋吾所之可獲無患。船尋其後。有蛇趣船。菩薩曰取。鱉云大善。又睹漂狐。曰取。鱉云亦善。又睹漂人。博頰呼天哀濟吾命。曰取。鱉曰慎無取也。凡人心偽鮮有終信。背恩追勢好為兇逆。菩薩曰蟲類爾濟。人類吾賤豈是仁哉。吾不忍為也。於是取之。鱉曰悔哉。遂至豐土。鰲辭曰。恩畢請退。答曰。吾獲如來無所著至真等正覺者。必當相度。鱉曰大善。鱉退蛇狐各去。狐以穴為居
【現代漢語翻譯】 現代漢語譯本
嬰兒出生在彼土（指極樂世界），那裡沒有（人間的）乳汁。中陰身的眾生通過吸風來維持（生命）。（古人用小升來衡量，一個小的計量單位相當於現在的唐朝一升，而唐朝一升又相當於過去的三個升，所以（極樂世界）吸風類似於（人間）喝很多乳汁）。 《難報經》又說：『即使左肩扛著父親，右肩扛著母親，經歷千年，在他們背上大小便，仍然無法報答父母的恩情。』 《增一阿含經》又說：『孝順供養父母的功德果報，與一生補處菩薩（即將成佛的菩薩）的功德相等。』《六度集經》又說：『過去菩薩是一位大家庭的管理者，積累了巨額財富，經常供奉三寶（佛、法、僧），慈悲地對待眾生。他（菩薩）在市場上看到一隻鱉，心中憐憫它。詢問價格，鱉的主人知道菩薩有慈悲之心，回答說一百萬（錢）。菩薩回答說：『太好了。』拿著鱉回家，在水邊將它放生。看到鱉遊走，（菩薩）悲喜交加，發誓說：『眾生難以安全，就像你現在一樣。』廣泛發起弘大的誓願，諸佛都讚歎他。鱉在後半夜來到（菩薩）家，咬他的門。菩薩奇怪門有聲音，便出去看，鱉對菩薩說：『我受到您的深厚恩惠，身體得以保全，沒有什麼可以報答您的恩情。水裡的生物知道水的盈虧。洪水將要來臨，一定會造成巨大的災害。希望您儘快準備好船隻，到時來迎接我。』菩薩回答說：『太好了。』第二天早晨，（菩薩）到王宮，將這件事稟告國王。國王因為菩薩一向有好的名聲，相信了他的話，將住所遷到高處。時間到了，鱉來了，（說）洪水就要來了，可以趕快下船，跟隨我走，就可以免除災禍。船跟隨在鱉的後面。有一條蛇向船游來，（菩薩）說：『救它。』鱉說：『太好了。』又看到一隻狐貍在漂浮，（菩薩）說：『救它。』鱉說：『也好。』又看到一個人在漂浮，拍著臉頰呼天喊地，哀求救命，（菩薩）說：『救他。』鱉說：『千萬不要救他。凡是人的心都是虛偽的，很少有始終信守承諾的。他們會背棄恩情，追逐權勢，喜歡做兇惡叛逆的事情。』菩薩說：『蟲類你都救，人類我卻輕賤，這難道是仁慈嗎？我不忍心這樣做。』於是救了他。鱉說：『後悔啊。』（船）終於到達豐饒的土地。鱉告辭說：『恩情已報，請允許我離開。』（菩薩）回答說：『我如果獲得如來無所著至真等正覺（佛的稱號），必定會度化你。』鱉說：『太好了。』鱉離開了，蛇和狐貍各自離去。狐貍以洞穴為家。』
【English Translation】 English version
Infants born in that land (referring to the Pure Land) do not have (human) milk. Beings in the intermediate state (between death and rebirth) sustain themselves by inhaling wind. (In ancient times, small measures were used, with one small unit equivalent to the current Tang dynasty 'sheng,' and one Tang dynasty 'sheng' equivalent to three old 'sheng,' so inhaling wind (in the Pure Land) is similar to drinking a lot of milk (in the human world)). The Nan Bao Jing also says: 'Even if one carries their father on their left shoulder and their mother on their right shoulder, and attends to their bodily needs on their backs for a thousand years, they still cannot repay the kindness of their parents.' The Zeng Yi A Han Jing also says: 'The merit and reward of filial piety and offering to parents is equal to the merit of a Bodhisattva who is one birth away from Buddhahood (a Bodhisattva about to become a Buddha).' The Liu Du Ji Jing also says: 'In the past, a Bodhisattva was the manager of a large family, accumulating vast wealth, constantly making offerings to the Three Jewels (Buddha, Dharma, Sangha), and treating sentient beings with compassion. He (the Bodhisattva) saw a turtle in the market and felt pity for it. He asked the price, and the turtle's owner, knowing that the Bodhisattva had a compassionate heart, replied, 'One million (coins).' The Bodhisattva replied, 'Excellent.' He took the turtle home and released it by the water. Seeing the turtle swim away, (the Bodhisattva) was filled with sorrow and joy, and vowed, 'It is difficult for beings to be safe, just as you are now.' He made vast and grand vows, and all the Buddhas praised him. The turtle came to (the Bodhisattva)'s house in the latter half of the night and bit his door. The Bodhisattva was surprised by the sound and went out to see. The turtle said to the Bodhisattva, 'I have received your deep kindness and my body has been preserved. I have nothing to repay your kindness. Creatures in the water know the rise and fall of the water. A flood is coming and will surely cause great disaster. I hope you will prepare a boat as soon as possible and come to meet me at that time.' The Bodhisattva replied, 'Excellent.' The next morning, (the Bodhisattva) went to the palace and reported this matter to the king. The king, because the Bodhisattva had always had a good reputation, believed his words and moved his residence to a higher place. When the time came, the turtle arrived and (said) that the flood was coming and that they should quickly get on the boat and follow him to avoid disaster. The boat followed behind the turtle. A snake swam towards the boat, and (the Bodhisattva) said, 'Save it.' The turtle said, 'Excellent.' He also saw a fox floating, and (the Bodhisattva) said, 'Save it.' The turtle said, 'Also good.' He also saw a person floating, slapping his cheeks and crying out to heaven, begging for his life, and (the Bodhisattva) said, 'Save him.' The turtle said, 'Do not save him. The hearts of humans are false, and few are consistently trustworthy. They will betray kindness, pursue power, and like to do evil and rebellious things.' The Bodhisattva said, 'You save insects, but I despise humans. Is this kindness? I cannot bear to do this.' So he saved him. The turtle said, 'Regretful.' (The boat) finally reached fertile land. The turtle said goodbye, saying, 'The kindness has been repaid, please allow me to leave.' (The Bodhisattva) replied, 'If I attain Anuttara-Samyak-Sambodhi (the title of a Buddha), I will surely liberate you.' The turtle said, 'Excellent.' The turtle left, and the snake and fox each departed. The fox made its home in a cave.'
。獲古人伏藏紫磨名金百斤。喜曰。當以報彼恩矣。狐還白曰。小蟲受潤獲濟微命。蟲穴居之物。求穴以自安。獲金百斤。斯穴非冢非家非劫非盜。吾精誠之致。愿以貢賢。菩薩深惟不取徒捐無益。于貧民可以佈施。眾生獲濟不亦善乎。尋而取之。漂人睹焉曰。分吾半矣。菩薩即以十斤惠之。漂人曰。爾掘冢劫金罪應死。奈何不分半分與。吾必告有司。答曰。貧民困者吾欲等施。爾欲專之不亦偏乎。漂人遂告有司。菩薩見拘。無所告訴。唯歸命三尊。堰過自責。慈愿眾生早離八難。莫有怨結。如今吾也。蛇狐會曰。奈何斯事。蛇曰。吾將濟之。遂銜良藥開關入獄。見菩薩。狀顏色。有損愴而心悲。謂菩薩言。以藥自隨。吾將齰太子指。其毒尤甚莫能濟。賢者以藥自聞傅即瘳矣。菩薩默然蛇如所云。太子命欲將殞。王令曰。有濟茲封之相國。吾與參治。菩薩上聞。傅之即瘳。王喜問其所由。本末自陳。王悵然自咎曰。吾闇甚哉。即誅漂人。大赦其國。封為相國。執手入宮。並坐談論佛法。遂致太平。佛告諸沙門。理家者是吾身。國王者彌勒是。鱉者阿難是。狐者秋露子是。蛇者目連是。漂人者調達是。菩薩慈慧度無極行佈施如是。
又新婆沙論云。昔揵馱羅國迦膩色迦王。有一黃門恒監內事。暫出城外。見有群牛
【現代漢語翻譯】 現代漢語譯本：他獲得古人埋藏的紫磨名金一百斤，高興地說：『我應當用它來報答他們的恩情。』狐貍回來稟告說：『小蟲我受到滋潤，得以保全微薄的性命。蟲穴居之物，尋求洞穴以求自安。獲得黃金一百斤，這個洞穴既非墳墓，又非家宅，不是搶劫所得，也不是盜竊所得。這是我精誠所致，願意用來進獻給賢者。』菩薩深思，認為不取白白浪費，毫無益處，不如用來佈施給貧民，讓眾生得到救濟，豈不是很好嗎？於是取走了黃金。漂洗之人看見了，說：『分給我一半！』菩薩就給了他十斤。漂洗之人說：『你挖掘墳墓，搶劫黃金，罪該處死，為什麼不分一半給我？我一定要告到官府。』菩薩回答說：『貧困的人很多，我想平等地施捨給他們，你想要獨佔，豈不是太偏頗了嗎？』漂洗之人於是告到了官府。菩薩被拘捕，無處申訴，唯有歸命三寶（佛、法、僧），閉門思過，責備自己，慈悲地希望眾生早日脫離八難（地獄、餓鬼、畜生、盲聾瘖啞、世智辯聰、佛前佛後、長壽天、北俱盧洲），不要有怨恨結下，就像現在的我一樣。蛇和狐貍商議說：『這件事該怎麼辦？』蛇說：『我將要救他。』於是銜著良藥，打開關卡進入監獄，看見菩薩，臉色憔悴，心中悲傷。對菩薩說：『把藥隨身帶著，我將要咬太子的手指，那毒性非常厲害，沒有人能救治。賢者您用藥聞一下，塗抹上就會痊癒了。』菩薩默然不語，蛇按照所說的做了。太子性命將要終結，國王下令說：『有能救活太子的，就封他為相國，我與他共同治理國家。』菩薩上奏，用藥塗抹，太子立刻痊癒。國王高興地詢問事情的緣由，菩薩把事情的始末都說了出來。國王悵然自責說：『我真是太昏庸了！』於是誅殺了漂洗之人，大赦全國，封菩薩為相國，拉著他的手進入宮中，一起坐著談論佛法，於是國家太平。佛告訴各位沙門：『理家的人就是我的前身，國王就是彌勒（Maitreya）菩薩，鱉就是阿難（Ananda），狐貍就是秋露子，蛇就是目連（Maudgalyayana），漂洗之人就是調達（Devadatta）。菩薩慈悲智慧，度化眾生，行佈施就是這樣。』 又《新婆沙論》說，過去在犍馱羅國（Gandhara）的迦膩色迦王（Kanishka）時期，有一個黃門（宦官）一直負責宮廷事務。一次他暫時出城，看見一群牛。
【English Translation】 English version: He obtained a hundred catties of Zimo famous gold (finest quality gold) buried by the ancients, and happily said, 'I should use it to repay their kindness.' The fox returned and reported, 'The small insect (referring to himself) received moisture and was able to preserve its meager life. Creatures that live in holes seek holes for self-preservation. Having obtained a hundred catties of gold, this hole is neither a tomb, nor a home, not obtained by robbery, nor by theft. This is due to my sincere efforts, and I wish to offer it to the virtuous one.' The Bodhisattva pondered deeply, thinking that taking it would be a waste and of no benefit, it would be better to use it to give alms to the poor, so that sentient beings could be saved, wouldn't that be good? So he took the gold. A launderer saw it and said, 'Give me half!' The Bodhisattva gave him ten catties. The launderer said, 'You dug up a tomb and robbed gold, a crime punishable by death, why not give me half? I will definitely report you to the authorities.' The Bodhisattva replied, 'There are many poor people, and I want to give alms to them equally. You want to monopolize it, isn't that too biased?' The launderer then reported to the authorities. The Bodhisattva was arrested and had nowhere to appeal, so he took refuge in the Three Jewels (Buddha, Dharma, Sangha), reflected on his mistakes, and compassionately hoped that sentient beings would soon be free from the Eight Difficulties (hell, hungry ghosts, animals, blindness, deafness and muteness, worldly cleverness, before or after the Buddha's appearance, long-lived heavens, and Uttarakuru), and that there would be no resentment, just like me now. The snake and the fox discussed, 'What should we do about this matter?' The snake said, 'I will save him.' So he held good medicine in his mouth, opened the gate and entered the prison, saw the Bodhisattva, whose face was haggard, and felt sad. He said to the Bodhisattva, 'Keep the medicine with you, I will bite the prince's finger, the poison is very strong, and no one can cure it. Virtuous one, smell the medicine and apply it, and you will be healed.' The Bodhisattva was silent, and the snake did as he said. The prince's life was about to end, and the king ordered, 'Whoever can save the prince will be appointed as the prime minister, and I will rule the country with him.' The Bodhisattva reported to the king, applied the medicine, and the prince was immediately healed. The king was happy and asked about the cause, and the Bodhisattva told the whole story. The king was sad and blamed himself, saying, 'I am so foolish!' So he killed the launderer, pardoned the whole country, appointed the Bodhisattva as the prime minister, took his hand and entered the palace, and sat together to discuss the Buddha's teachings, and the country was at peace. The Buddha told the monks, 'The one who managed the household is my former body, the king is Maitreya (Maitreya) Bodhisattva, the turtle is Ananda (Ananda), the fox is Qiulu Zi, the snake is Maudgalyayana (Maudgalyayana), and the launderer is Devadatta (Devadatta). The Bodhisattva's compassion and wisdom, saving sentient beings, and giving alms is like this.' Also, the New Vibhasa Shastra says that in the past, during the reign of King Kanishka (Kanishka) in the country of Gandhara (Gandhara), there was a eunuch who was always in charge of palace affairs. Once he went out of the city temporarily and saw a herd of cows.
數盈五百。來入城內。問驅牛者。此是何牛。答言。此牛將去其種。於是黃門即自思忖。我宿惡業。受不男身。今應以財救此牛難。遂償其價悉令得脫。善業力故。令此黃門即復男身。深生慶悅。尋還城內佇立宮門。附使啟王請入奉現。王令喚入。怪問所由。於是黃門具奏上事。王聞驚喜。厚賜珍財。轉授高官令知外事。
背恩緣第三
如百喻經云。昔有一婦荒淫無度。欲情既盛。疾惡其夫。每思方策頻欲殘害。種種設計不得其便。會值其夫聘使鄰國。婦密為計。造毒藥丸欲用害夫。詐語夫言。爾今遠使。慮有乏短。今我造作五百歡喜丸。用為資糧。以送于爾。爾若出國至他境界。飢困之時乃可取食。夫用其言至他界已。未及食之。于夜暗中止宿林間。畏懼惡獸上樹避之。其歡喜丸忘置樹下。即以其夜值五百偷賊盜。彼國王五百匹馬。並及寶物來止樹下。由其逃突盡皆飢渴于其樹下見歡喜丸。諸賊取已各食一丸。藥毒氣盛。五百群賊一時俱死。時樹上人至天明已。見此群賊死在樹下。詐以刀箭斫射死屍。收其鞍馬並及財寶。驅向彼國。時彼國王多將人眾尋跡來逐。會於中路。值于彼人。彼王問言。爾是何人。何處得馬。其人答言。我是某國人。而於道路值群賊。共相斫射。五百群賊今皆一處死在樹下。由
【現代漢語翻譯】 現代漢語譯本 數盈五百（數量達到五百）。來到城內。問趕牛的人，『這是什麼牛？』回答說：『這牛將被閹割。』於是黃門（宦官）就自己思量，『我宿世有惡業，受了不男之身。現在應該用錢財救這牛的災難。』於是償還了牛的價錢，全部讓牛得以脫身。因為善業的力量，使這黃門立即恢復了男身。內心深感慶幸喜悅，隨即返回城內，在宮門外等候。託人稟告國王，請求入宮進見。國王命令召見他入宮，奇怪地詢問事情的緣由。於是黃門詳細地稟告了事情的經過。國王聽了非常驚喜，賞賜了豐厚的珍寶錢財，轉而授予他高官，讓他負責對外事務。 背恩緣第三 如《百喻經》所說，從前有一個婦人，荒淫無度。情慾非常旺盛，厭惡她的丈夫。常常想辦法多次想要殘害他。想盡各種辦法都沒有機會。恰逢她的丈夫要出使鄰國。婦人暗中設下計謀，製造了毒藥丸，想要用來害死丈夫。假意對丈夫說：『你現在要出遠門，恐怕會有缺乏短缺。現在我製作了五百個歡喜丸，用來作為你的資糧，送給你。你如果出了國境，到了別的國家，飢餓困頓的時候才可以拿出來吃。』丈夫聽信了她的話，到了別的國家后，還沒來得及吃。在夜晚天黑的時候，停留在樹林間休息。因為害怕惡獸，就上樹躲避。把那些歡喜丸忘記放在樹下。就在那天夜裡，正好有五百個盜賊偷盜了那個國王的五百匹馬，以及寶物，來到樹下休息。因為逃亡奔突，全都飢渴難耐，在樹下看見了歡喜丸。盜賊們拿起來后，各自吃了一個丸。藥的毒氣發作，五百個盜賊一時全部死去。當時樹上的人到了天亮后，看見這些盜賊死在樹下。就假裝用刀箭砍射死屍，收走了他們的鞍馬以及財寶，趕往那個國家。當時那個國王帶領很多人馬尋找軌跡追趕而來。在半路上遇到了那個人。國王問他說：『你是什麼人？從哪裡得到這些馬？』那人回答說：『我是某國人，在道路上遇到了群賊，互相砍殺，五百個盜賊現在都死在樹下。』因為
【English Translation】 English version The number reached five hundred. They came into the city and asked the cattle driver, 'What kind of cattle are these?' He replied, 'These cattle are going to be castrated.' Thereupon, the eunuch pondered to himself, 'I have accumulated evil karma in past lives, resulting in this non-male body. Now I should use my wealth to save these cattle from this calamity.' So he paid the price for the cattle, freeing them all. Due to the power of his good deeds, the eunuch immediately regained his male form. Deeply joyful and grateful, he returned to the city and waited at the palace gate. He asked someone to inform the king, requesting an audience. The king ordered him to be brought in and strangely asked the reason. Then the eunuch fully reported the matter. The king was delighted and rewarded him with generous treasures and promoted him to a high position, entrusting him with foreign affairs. 'The Third Story of Betraying Kindness' As stated in the Hundred Parables Sutra, once there was a woman who was extremely licentious. Her lust was so strong that she hated her husband. She constantly devised plans to harm him, but all her schemes failed. It happened that her husband was going to be an envoy to a neighboring country. The woman secretly plotted to make poisonous pills to kill her husband. She falsely told her husband, 'You are going on a long journey, and I am worried you might lack something. Now I have made five hundred 'joy pills' to be your provisions, and I will give them to you. If you leave the country and reach another land, you can eat them when you are hungry and tired.' The husband believed her and, after reaching another country, had not yet eaten them. One dark night, he stopped to rest in a forest. Fearing wild beasts, he climbed a tree to avoid them. He forgot to leave the 'joy pills' under the tree. That very night, five hundred thieves stole five hundred horses and treasures from that king and came to rest under the tree. Because they had been fleeing, they were all hungry and thirsty. They saw the 'joy pills' under the tree. The thieves took them and each ate one pill. The poison took effect, and all five hundred thieves died at once. The man in the tree, when dawn came, saw the thieves dead under the tree. He pretended to slash and shoot the corpses with knives and arrows, took their saddles, horses, and treasures, and drove them towards that country. At that time, the king led many people to search for the tracks and pursue them. On the way, they met that man. The king asked him, 'Who are you? Where did you get these horses?' The man replied, 'I am a person from a certain country, and on the road, I encountered a group of thieves who were fighting each other. All five hundred thieves are now dead under a tree.'
是之故。我得此馬及以珍寶。來投王國。若不見信。往看賊。之創痍殺割處所。是王即遣親信往看。果如其言。王時欣然嘆未曾有。既還國已厚加爵賞。封以聚落。彼王舊臣咸生妒嫉而白王言。彼是遠人未可信伏。如何卒爾寵遇過厚。至於爵賞逾越舊臣。遠人聞已而作是言。誰有勇健能共我試。請于平原校其伎能。舊人愕然無敢敵者。后時彼國大曠野中。有惡師子。截道殺人斷絕王路。時彼舊臣詳共議之。彼遠人者。自謂勇健無能敵者。今復若能殺彼師子為國除害。真為奇特。作是議已。便白于王。王聞是已。給賜刀杖。尋即遣之。爾時遠人既受敕已堅強其意。向師子所。師子見之。奮噭鳴吼騰躍而前。遠人驚怖即便上樹。師子張口仰頭向樹。其人怖急失所捉刀。落師子口。師子尋死。爾時遠人歡喜勇躍。來白于王。王倍寵遇。時彼國人率爾敬服。咸皆讚歎。
又諸經要集云。有人入林伐木。迷惑失路。時值大雨日暮飢寒。惡蟲毒獸慾侵害之。是人入石窟中。有一大熊。見之怖出。熊語之言。汝勿恐怖。此舍溫暖可於中宿。時連雨七日。常以甘果美水供給此人。七日雨止。熊將此人示其道徑。熊語人言。我是罪身多人怨家。若有人問者。莫言見我。人答言爾。此人前所見諸獵者問。汝從何來。見有眾獸不。答言
【現代漢語翻譯】 現代漢語譯本：因此，我得到了這匹馬以及珍寶，前來投奔您的王國。如果不相信，可以去檢視那些賊人的創傷和被殺的地方。國王於是派遣親信前去檢視，果然如他所說。國王當時非常高興，讚歎從未有過這樣的事情。他回國后，國王給予他豐厚的爵位和賞賜，封給他聚落。那些國王的舊臣都心生嫉妒，對國王說：『他是遠方來的人，難以信任和順服，怎麼能突然給予他如此過分的寵愛和待遇，甚至爵位和賞賜都超過了舊臣呢？』這個遠方來的人聽了之後，就說：『誰有勇氣和力量，能夠和我比試一下？請在平原上較量一下技藝。』那些舊臣都驚愕不已，沒有人敢與他對抗。 後來，這個國家的大曠野中，出現了一隻兇惡的獅子，攔截道路，殺害行人，斷絕了王國的道路。當時那些舊臣共同商議說：『那個遠方來的人，自認為勇敢強健，沒有人能與他匹敵。如果他能殺死那隻獅子，為國家除害，那才真是奇特。』商議完畢，就稟告了國王。國王聽了之後，賜給他刀和棍棒，立刻派他前去。當時，這個遠方來的人接受了命令后，堅定自己的意志，前往獅子所在的地方。獅子看見了他，發出怒吼，騰躍著衝了上來。這個遠方來的人驚恐萬分，立刻爬上了樹。獅子張開大口，仰頭對著樹。這個人驚慌失措，失去了抓握的刀，刀掉進了獅子的口中。獅子立刻就死了。當時，這個遠方來的人歡喜雀躍，來稟告國王。國王更加寵愛和重用他。當時，這個國家的人都很快地敬佩和順服了他，都讚歎不已。 又，《諸經要集》中說，有個人進入森林砍伐樹木，迷失了道路。當時正值大雨，天色已晚，又饑又寒，還有惡蟲毒蛇侵害他。這個人進入一個石窟中，裡面有一隻大熊。熊看見他，嚇得他想跑出去。熊對他說：『你不要害怕。這個洞穴溫暖，可以在這裡過夜。』當時連下了七天雨，熊經常用甘甜的果實和美好的水供給這個人。七天後雨停了，熊將這個人帶到道路的入口。熊對這個人說：『我是罪惡之身，很多人是我的仇家。如果有人問起你，不要說見過我。』這個人答應了。這個人之前所見到的那些獵人問他：『你從哪裡來？有沒有見到什麼野獸？』他回答說：
【English Translation】 English version: Therefore, I obtained this horse and these treasures and came to submit to your kingdom. If you do not believe me, go and see the wounds and the places where the thieves were killed.' The king then sent trusted men to investigate, and it was indeed as he had said. The king was very pleased and marveled that such a thing had never happened before. After he returned to the kingdom, the king bestowed upon him generous titles and rewards, and enfeoffed him with settlements. The old ministers of the king became jealous and said to the king, 'He is a man from afar and cannot be trusted or subdued. How can you suddenly grant him such excessive favor and treatment, even surpassing the old ministers in titles and rewards?' The man from afar heard this and said, 'Who has the courage and strength to compete with me? Let us compete in skill on the plains.' The old ministers were astonished and no one dared to oppose him. Later, in the great wilderness of that country, there was a fierce lion that blocked the road, killed people, and cut off the kingdom's roads. At that time, the old ministers discussed together, 'That man from afar considers himself brave and strong, and no one can match him. If he can kill that lion and eliminate the harm to the country, that would be truly remarkable.' After discussing this, they reported it to the king. After hearing this, the king gave him a knife and a staff and immediately sent him. At that time, the man from afar, after receiving the order, strengthened his resolve and went to the place where the lion was. The lion saw him, roared fiercely, and leaped forward. The man from afar was terrified and immediately climbed a tree. The lion opened its mouth and looked up at the tree. The man was so frightened that he lost his grip on the knife, and the knife fell into the lion's mouth. The lion died immediately. At that time, the man from afar rejoiced and leaped for joy, and came to report to the king. The king favored and valued him even more. At that time, the people of that country quickly admired and obeyed him, and they all praised him. Furthermore, the Collection of Essential Sutras states that a man entered a forest to cut wood and lost his way. At that time, it was raining heavily, it was late, he was hungry and cold, and there were harmful insects and poisonous snakes attacking him. The man entered a stone cave, and there was a large bear inside. The bear saw him and he was frightened and wanted to run out. The bear said to him, 'Do not be afraid. This cave is warm and you can spend the night here.' At that time, it rained for seven days, and the bear often provided the man with sweet fruits and good water. After seven days, the rain stopped, and the bear led the man to the entrance of the road. The bear said to the man, 'I am a sinful being, and many people are my enemies. If anyone asks you, do not say that you have seen me.' The man agreed. The hunters whom the man had seen before asked him, 'Where did you come from? Have you seen any wild animals?' He replied:
。見一大熊。於我有恩不得示汝。獵者言。汝是人黨。以人類相觀。何以惜熊。今一失道何時復來。汝示我者。我與汝多分。此人心變。即將獵者示熊處所。獵者殺熊。即以多分與之。此人展手取肉。二肘俱墮。獵者言。汝有何罪。答曰。是熊看我如父視子。我今背恩將是罪報。獵者怨怖不敢食肉。持施眾僧上座。是羅漢語諸下座。此是菩薩。未來出世當得作佛。莫食此肉。即時起塔供養。王聞此事敕下國內。背恩之人無令住此(新婆沙論云。時上座觀肉。是菩薩肉。共取香薪焚燒其肉。收其餘骨起窣堵波。禮拜供養如事佛塔)。又九色鹿經云。昔者。菩薩身為九色鹿。其毛九種色。角白如雪。常在恒水邊飲食水草。常與一烏為知識。時水中有一溺人。隨流來下。或出或沒仰頭呼天。山神樹神諸天龍神。何不愍我。鹿聞下水救之。語言。汝可騎我背捉我角。負出上岸。溺人下地。繞鹿三匝。向鹿叩頭。乞為大夫作奴給其使。令採取水草。鹿言不用。且各自去。欲報恩者莫道我在此。人貪我皮角必來殺我。時國王夫人。夜夢見九色鹿。即詐病不起。王問何以。答曰。我昨夢見非常之鹿。其毛九種色。其角白如雪。我思欲得其皮作座縟。其角作拂柄。王當爲我得之。王若不得。我將死矣。王募國中若有能得。當分國而治。
【現代漢語翻譯】 現代漢語譯本 （一人）看見一隻大熊。因為（這熊）對我有恩，不能指給你們（獵人）。獵人說：『你和（那熊）是一夥的，你們人類總是互相袒護。為什麼要憐惜熊呢？今天如果錯失了（殺死熊的）機會，以後什麼時候才能再遇到？你如果告訴我（熊在哪裡），我分給你一份大的。』這個人見利忘義，就把熊的處所告訴了獵人。獵人殺了熊，就分給他一份大的（熊肉）。這個人伸出手去拿肉，結果兩隻胳膊都掉在了地上。獵人問：『你犯了什麼罪？』（這個人）回答說：『這熊看我就像父親看待兒子一樣，我現在背叛恩情，這就是罪有應得的報應。』獵人又怨恨又害怕，不敢吃熊肉，就把熊肉拿去佈施給眾僧，（尤其是）上座。上座說：『這是羅漢，（甚至是）菩薩，未來出世將會成佛，不要吃這肉。』（僧人們）立刻建造佛塔來供養（熊）。國王聽說了這件事，下令國內：背叛恩情的人，不能讓他們住在這裡。（新婆沙論中說：當時的上座觀察這肉，發現是菩薩的肉，於是共同取來香木柴火焚燒了這肉，收集剩下的骨頭建造窣堵波（stupa，佛塔），禮拜供養，如同供養佛塔一樣）。 又《九色鹿經》中說：過去，菩薩身為九色鹿（Bodhisattva as a nine-colored deer），它的毛有九種顏色，角白如雪，常在恒河（Ganges River）邊飲水吃草，常與一隻烏鴉為朋友。當時水中有一個溺水的人，隨著水流漂下來，時而浮出水面，時而沉入水底，仰頭呼喊上天：『山神、樹神、諸天龍神，為什麼不憐憫我？』鹿聽見了，下水救他，（對他說）『你可以騎在我的背上，抓住我的角，我揹你上岸。』溺水的人上了岸，繞著鹿轉了三圈，向鹿叩頭，請求給大夫做奴僕，供他使喚，替他採水草。鹿說『不用了，你還是自己走吧。如果想要報答我的恩情，就不要說我在這裡。』（鹿說）『人們貪圖我的皮和角，一定會來殺我的。』當時國王的夫人，夜裡夢見九色鹿，就假裝生病，不肯起床。國王問她為什麼這樣，（夫人）回答說：『我昨天夢見了一隻非常特別的鹿，它的毛有九種顏色，它的角白如雪。我想得到它的皮來做座墊，用它的角來做拂塵的柄。大王您應該為我得到它。大王如果得不到，我就要死了。』國王在全國招募，如果有人能得到（九色鹿），就分給他國土共同治理。
【English Translation】 English version （A person） saw a big bear. Because （this bear） had been kind to me, I cannot show it to you （hunters）. The hunter said, 'You are in league with （that bear）, you humans always protect each other. Why pity the bear? If we miss （the opportunity to kill the bear） today, when will we ever encounter it again? If you tell me （where the bear is）, I will give you a large share.' This person, seeing profit, forgot righteousness, and told the hunter the bear's location. The hunter killed the bear and gave him a large share （of the bear meat）. This person reached out to take the meat, and both of his arms fell to the ground. The hunter asked, 'What crime have you committed?' （This person） replied, 'This bear looked at me as a father looks at his son. Now I betray his kindness, this is the deserved retribution.' The hunter, both resentful and fearful, dared not eat the bear meat, and gave the bear meat to the monks, （especially） the senior monk. The senior monk said, 'This is an Arhat, （even） a Bodhisattva, who will become a Buddha in the future, do not eat this meat.' （The monks） immediately built a pagoda to make offerings （to the bear）. The king heard of this matter and ordered throughout the country: those who betray kindness must not be allowed to live here. （The New Vibhasa Sastra says: At that time, the senior monk observed the meat and found it to be the meat of a Bodhisattva, so they jointly took fragrant firewood and burned the meat, collected the remaining bones and built a stupa, worshiping and making offerings as if worshiping a Buddha pagoda.） Also, the 《Nine-Colored Deer Sutra》 says: In the past, the Bodhisattva was a nine-colored deer （Bodhisattva as a nine-colored deer）, its fur had nine colors, its horns were as white as snow, it often drank water and ate grass by the Ganges River （Ganges River）, and it was often friends with a crow. At that time, there was a drowning person in the water, drifting down with the current, sometimes floating to the surface, sometimes sinking to the bottom, looking up and calling to the heavens: 'Mountain gods, tree gods, heavenly dragons, why do you not have pity on me?' The deer heard it and went into the water to save him, （saying to him） 'You can ride on my back, grab my horns, and I will carry you ashore.' The drowning person went ashore, circled the deer three times, kowtowed to the deer, and asked to be a servant for the minister, at his disposal, to collect water and grass for him. The deer said, 'No need, you should go yourself. If you want to repay my kindness, do not say that I am here.' （The deer said） 'People covet my skin and horns and will surely come to kill me.' At that time, the king's wife dreamed of a nine-colored deer at night, so she pretended to be sick and refused to get up. The king asked her why, （the wife） replied, 'Yesterday I dreamed of a very special deer, its fur had nine colors, its horns were as white as snow. I want to get its skin to make a cushion, and use its horns to make a handle for a whisk. Your Majesty should get it for me. If Your Majesty cannot get it, I will die.' The king recruited throughout the country, if anyone could get （the nine-colored deer）, he would divide the country with him to rule together.
賜其金缽盛滿銀粟。賜其銀缽盛滿金粟。溺人聞之。欲取富貴念言。鹿是畜生死活何在。往至王所。言知鹿處。王大歡喜言。汝若能得其皮角來者。報之半國。溺人面上即生癩瘡。溺人言。大王此鹿雖是畜生大有威神。王宜多出人兵乃可得耳。王即大出人眾徑到恒水邊。烏在樹頭。見人兵來即呼鹿言。知識且起。王兵來至。鹿故熟眠臥不覺。烏下啄耳鹿方驚覺。四向顧望無復走地。便往趣王車邊。傍臣欲射。王曰莫射。此鹿非常。將是天神。鹿言。大王且莫射我。我前活王國中一人。鹿復長跪問王言。誰道我在此。王便指示車邊癩麵人是也。鹿即仰頭視此人面。眼中淚出不能自勝。此人前溺在水中。我不惜身命。自投水中負此人出。約不相道。人無反覆。不如出水中浮木也。王有愧色。汝受其恩。奈何反欲殺之。即下敕於國中。若有驅逐此鹿者。當誅五族。眾鹿數千皆來依附。飲食水草不侵禾稼。風雨時節五穀豐熟。人無疾病其世太平。時九色鹿我身是也。烏者阿難是也。國王者今父王悅頭檀是也。時王夫人者今孫陀利是也。時溺人者調達是也。我雖有善心向之。故欲害我。難有至意。
又雀王經云。昔者菩薩身為雀王。慈心濟眾。由護身瘡。有虎食獸。骨拄其齒困饑將終。雀王入口啄骨。日日若茲。雀口生瘡
【現代漢語翻譯】 現代漢語譯本：國王賜給他裝滿銀粟的金缽，又賜給他裝滿金粟的銀缽。一個落水的人聽說了這件事，想要獲取榮華富貴，心想：『鹿不過是畜生，它的生死有什麼關係呢？』於是前往國王那裡，說知道鹿的所在。國王非常高興地說：『你如果能取得它的皮和角來，我賞你半個國家。』落水的人臉上立刻生出癩瘡。落水的人說：『大王，這鹿雖然是畜生，卻有很大的威神，大王應該多派人馬才能捉到它。』國王於是派出大批人馬，直接來到恒河邊。烏鴉在樹上，看見人馬來了，就呼喚鹿說：『朋友，快起來，國王的軍隊來了！』鹿仍然熟睡不醒。烏鴉飛下來啄鹿的耳朵，鹿才驚醒，四處張望，已經沒有可以逃走的地方了，便走向國王的車邊。旁邊的臣子想要射箭，國王說：『不要射箭，這鹿不是尋常之物，恐怕是天神。』鹿說：『大王且慢射我，我曾經救活過你國家中的一個人。』鹿又長跪問國王說：『是誰說我在這裡？』國王便指著車邊的癩麵人。鹿立刻仰頭看著這個人的臉，眼中流出眼淚，不能自已。這個人先前溺在水中，我不惜身命，親自跳入水中揹他出來，我們約定不要互相說出這件事。人沒有信義，還不如水中的浮木啊。』國王面有愧色，說：『你受了他的恩惠，怎麼反而想要殺他呢？』立刻下令在全國，如果有驅逐這鹿的人，就要誅滅五族。眾鹿數千都來依附它，吃喝水草，不侵犯莊稼。風調雨順，五穀豐收，人民沒有疾病，世道太平。當時的那隻九色鹿就是我的前身，那隻烏鴉就是阿難（Ananda），當時的國王就是現在的父王悅頭檀（Yue Tou Tan），當時的王夫人就是現在的孫陀利（Sun Tuo Li），當時的落水人就是調達（Tiao Da）。我雖然有善心對待他，他卻想要加害我，真是難以達到至誠的意願啊。 又《雀王經》說，過去菩薩身為雀王，慈悲地救濟大眾。因為保護身體的瘡，有一隻老虎吃野獸，骨頭卡在牙齒里，飢餓困頓，將要死去。雀王用嘴啄骨頭，每天都這樣做。雀王的嘴巴也生了瘡。
【English Translation】 English version: The king granted him a golden bowl filled with silver millet, and a silver bowl filled with golden millet. A drowning man heard of this and, desiring wealth and honor, thought, 'A deer is just an animal; what does its life or death matter?' So he went to the king and said he knew where the deer was. The king was overjoyed and said, 'If you can bring me its skin and horns, I will reward you with half my kingdom.' Immediately, leprous sores appeared on the drowning man's face. The drowning man said, 'Your Majesty, although this deer is an animal, it possesses great power and divinity. Your Majesty should send a large force to capture it.' The king then sent a large army directly to the bank of the Ganges River. A crow in a tree saw the army coming and called out to the deer, 'Friend, wake up! The king's army is coming!' The deer remained sound asleep, unaware. The crow flew down and pecked at the deer's ear, and the deer finally awoke with a start. Looking around, it found no place to escape, so it went to the king's chariot. A minister nearby wanted to shoot it, but the king said, 'Do not shoot! This deer is no ordinary creature; it must be a celestial being.' The deer said, 'Your Majesty, please do not shoot me. I once saved a man in your kingdom.' The deer then knelt and asked the king, 'Who told you I was here?' The king pointed to the leprous-faced man by the chariot. The deer immediately looked up at the man's face, tears streaming from its eyes, unable to contain itself. 'This man was drowning in the water, and I risked my life to jump into the water and carry him out. We made a pact not to reveal this to anyone. Man has no integrity; he is not even as reliable as a floating log in the water!' The king looked ashamed and said, 'You received his kindness; how could you want to kill him?' He immediately issued an edict throughout the kingdom that anyone who chased away this deer would have their entire family of five clans executed. Thousands of deer came to rely on it, eating and drinking water and grass without harming the crops. The weather was favorable, the five grains were abundant, the people were free from disease, and the world was at peace. At that time, the nine-colored deer was my former self, the crow was Ananda (Ananda), the king was my present father, Yue Tou Tan (Yue Tou Tan), the queen was Sun Tuo Li (Sun Tuo Li), and the drowning man was Tiao Da (Tiao Da). Although I treated him with kindness, he wanted to harm me. It is difficult to achieve sincere intentions. Furthermore, the King of Sparrows Sutra says that in the past, the Bodhisattva was the King of Sparrows, compassionately saving the masses. Because he was protecting a sore on his body, a tiger that had eaten an animal had a bone stuck in its teeth, was suffering from hunger, and was about to die. The King of Sparrows pecked at the bone in its mouth, doing this every day. The King of Sparrow's mouth also developed sores.
身為瘦疵。骨出虎活。雀飛登樹。說佛經曰。殺為兇虐其惡莫大。虎聞雀誡動聲。勃然恚曰。爾始離吾口而敢多言。雀睹其不可化。即速飛去。佛言。雀王者是吾身。虎者是調達身。
又雜寶藏經云。時提婆達多心常懷惡。欲害世尊。乃雇五百善射婆羅門。使持弓箭詣世尊所。挽弓射佛。所射之箭變成諸華。五百婆羅門。見是神變皆大怖畏。即投弓箭禮佛懺悔。佛為說法。皆得須陀洹道。復白佛言。愿聽我等出家學道。佛言。善來比丘。鬚髮自落法服著體。重為說法得阿羅漢道。諸比丘白佛言。世尊神力甚為希有。提婆達多常欲害佛。然佛恒生大慈。佛言非但今日如是。於過去時。波羅奈國有一商主。名不識恩。共五百賈客入海采寶。得寶還返到淵洄處。遇水羅剎。而捉其船不能得前。眾商人等極大驚怖。皆共唱言。天神地神日月諸神。誰能慈救濟我也。有一大龜背廣一里。心生悲愍來向船所。負載眾人即得度海。時龜小睡。不識恩者。欲以大石打龜頭殺。諸賈人言。我等蒙龜濟難活命。殺之不祥不識恩也。不識恩曰。我停饑急。誰能念恩。輒便殺龜而食其肉。即日夜中。有大群像蹋殺眾人。爾時大龜我身是也。爾時不識恩者。提婆達多是也。五百賈人者。五百婆羅門。出家得道是也。我于往昔濟彼免難。今復
【現代漢語翻譯】 現代漢語譯本： 有一個身體瘦弱且有瑕疵的人，骨瘦如柴，像老虎一樣活著。一隻麻雀飛到樹上，開始宣講佛經，說：『殺戮是最為兇殘暴虐的行為，沒有比這更惡劣的了。』老虎聽到麻雀的勸誡，勃然大怒，吼道：『你剛從我口中逃脫，竟然敢多嘴多舌！』麻雀看到它無法被教化，立刻飛走了。佛說：『那隻麻雀就是我的前身，那隻老虎就是提婆達多（Devadatta，佛陀的堂兄弟，屢次試圖加害佛陀）的前身。』
《雜寶藏經》中記載：當時，提婆達多（Devadatta）心懷惡意，想要加害世尊（世尊，對佛陀的尊稱）。於是他僱傭了五百名擅長射箭的婆羅門（Brahman，印度教中的祭司階層），讓他們帶著弓箭去往世尊所在的地方，拉弓射佛。但是射出的箭都變成了鮮花。五百名婆羅門看到這種神變，都非常害怕，立刻扔掉弓箭，向佛陀禮拜懺悔。佛陀為他們說法，他們都證得了須陀洹（Srotapanna，小乘佛教四果中的初果）的果位。他們又對佛陀說：『希望允許我們出家修道。』佛陀說：『善來比丘（Bhikkhu，佛教出家男眾）。』他們的頭髮和鬍鬚自然脫落，法衣穿在身上。佛陀再次為他們說法，他們證得了阿羅漢（Arhat，小乘佛教修行的最高果位）的果位。眾比丘（Bhikkhu）對佛陀說：『世尊的神力真是太稀有了！提婆達多（Devadatta）總是想加害佛陀，然而佛陀總是生起大慈悲心。』佛陀說：『不僅僅是今天這樣，過去也是如此。在過去世，波羅奈國（Varanasi，古印度城市）有一個商人首領，名叫不識恩，他和五百名商人一起入海采寶。得到寶物返回時，到達一個叫做淵洄的地方，遇到了水羅剎（Rakshasa，一種惡鬼），抓住了他們的船，使船無法前進。眾商人非常驚恐，一起呼喊：『天神、地神、日月諸神，誰能慈悲救濟我們啊！』有一隻大龜，背寬一里，心生悲憫，來到船邊，揹負眾人，使他們得以渡過大海。當時，烏龜小睡了一會兒，不識恩這個人，想要用大石頭打**殺烏龜。其他商人們說：『我們蒙烏龜救濟才得以活命，殺它是不祥且不識恩德的行為啊！』不識恩說：『我飢餓難耐，誰會記得恩情？』於是就殺了烏龜，吃了它的肉。當天夜裡，有一大群像踩踏殺死了眾人。當時的大龜就是我的前身，當時的不識恩就是提婆達多（Devadatta）的前身，那五百名商人就是現在出家得道的五百名婆羅門（Brahman）。我在過去世救濟他們免於災難，現在又...
【English Translation】 English version: There was a thin and flawed being, bones protruding, living like a tiger. A sparrow flew onto a tree and began to preach the Buddhist scriptures, saying, 'Killing is the most brutal and cruel act; nothing is worse than this.' The tiger, hearing the sparrow's admonition, became furious and roared, 'You just escaped from my mouth and dare to be so talkative!' The sparrow, seeing that it could not be reformed, immediately flew away. The Buddha said, 'That sparrow was my past life, and that tiger was Devadatta's (Buddha's cousin who repeatedly tried to harm him) past life.'
The Miscellaneous Treasure Sutra says: At that time, Devadatta (Devadatta) harbored evil intentions and wanted to harm the World Honored One (World Honored One, a respectful title for the Buddha). So he hired five hundred Brahmins (Brahman, the priestly class in Hinduism) skilled in archery, and had them take bows and arrows to where the World Honored One was, and draw their bows to shoot the Buddha. But the arrows they shot all turned into flowers. The five hundred Brahmins, seeing this miraculous transformation, were all very frightened, and immediately threw down their bows and arrows and prostrated themselves before the Buddha to repent. The Buddha preached the Dharma to them, and they all attained the fruit of Srotapanna (Srotapanna, the first fruit of the four fruits in Theravada Buddhism). They then said to the Buddha, 'We wish to be allowed to leave home and practice the Way.' The Buddha said, 'Welcome, Bhikkhus (Bhikkhu, Buddhist monks).' Their hair and beards naturally fell off, and monastic robes appeared on their bodies. The Buddha preached the Dharma to them again, and they attained the fruit of Arhat (Arhat, the highest fruit of practice in Theravada Buddhism). The Bhikkhus (Bhikkhu) said to the Buddha, 'The World Honored One's divine power is truly rare! Devadatta (Devadatta) always wants to harm the Buddha, but the Buddha always generates great compassion.' The Buddha said, 'It is not only like this today, but it was also like this in the past. In the past life, in the country of Varanasi (Varanasi, an ancient Indian city), there was a merchant leader named Ungrateful, and he and five hundred merchants went to sea to collect treasures. When they returned with the treasures, they reached a place called Whirlpool, where they encountered a water Rakshasa (Rakshasa, a type of demon), who seized their ship and prevented it from moving forward. The merchants were very frightened and cried out together, 'Gods of heaven, gods of earth, gods of the sun and moon, who can mercifully save us!' There was a large turtle, a mile wide, who felt compassion and came to the ship, carrying the people on its back, allowing them to cross the sea. At that time, the turtle fell asleep for a while, and this man Ungrateful wanted to kill the turtle by hitting it with a large stone. The other merchants said, 'We were saved by the turtle and were able to live; killing it is inauspicious and ungrateful!' Ungrateful said, 'I am starving, who will remember gratitude?' So he killed the turtle and ate its meat. That night, a large group of elephants trampled and killed everyone. The large turtle at that time was my past life, the Ungrateful at that time was Devadatta (Devadatta), and the five hundred merchants are the five hundred Brahmins (Brahman) who have now left home and attained the Way. In the past life, I saved them from disaster, and now...
拔其生死之患也。
又佛說栴檀樹經云。佛告阿難。諦聽執受。時維耶離國。有五百人入海采寶。置船步還經歷深山。日暮止宿。預嚴早發。四百九十九人皆引去。一人臥熟失輩。仍遇天雨雪。失去徑路。窮厄山中啼哭呼天。有大栴檀香樹。樹神謂窮人言。可止留此。自相給衣食。到春可去。窮人便留至於三月。啟樹神言。受恩得全身命。未有微報。顧有二親今在本土。實思得還。愿乞發遣。樹神言善。便自從意以金一餅賜之。去此不遠當得還邑。窮人臨去。問樹神言。此樹香潔。世所希有。今當委還。愿知其名。神言不須問也。窮人復言。依陰此樹積歷三月。若到本國當宣樹恩。神便報言。樹名栴檀。根莖枝葉治人百病。其香遠聞。世之奇異。人所貪求不須道也。窮人還至國中親族歡喜。后無幾間國王病頭痛。禱祀天地山水諸神。痛不消差。名醫省視。唯得栴檀香。以護病得愈。王即募求民間無有。便宣令國中。得栴檀香者拜為封侯。妻以王女。時窮人聞賞祿重。便詣王所白言。我知栴檀香處。王便令匠臣將窮人往伐取香樹。至到樹所。使者見樹洪直。枝條茂盛華果煌煌。以希見故。心不忍伐。不伐者則違王命。躊躇徘徊不知云何。樹神空中言曰。便伐。但置其根。伐已以人血涂之。肝腸覆其上。樹自當生還
【現代漢語翻譯】 現代漢語譯本： 拔除他們生死輪迴的憂患。
又如佛在《栴檀樹經》（Chandana Tree Sutra）中說。佛告訴阿難（Ananda）：『仔細聽，好好記住。當時維耶離國（Vaisali）有五百人入海采寶。他們把船停好，步行返回，經過深山。天黑了，便停下來住宿。事先約定好早點出發。四百九十九人都離開了，只有一人睡得很熟，掉隊了。又遇到下雨下雪，迷失了道路。在窮困的山中啼哭呼天。有一棵大的栴檀香樹（Chandana）的樹神對窮人說：『可以留在這裡。我會供給你的衣食，到春天就可以離開了。』窮人便留了下來，直到三個月。他告訴樹神說：『我受您的恩惠，得以保全性命，還沒有稍微報答。我還有雙親在故鄉，實在想回去。希望您能讓我回去。』樹神說：『好。』便順從他的意思，給他一餅金子。『離開這裡不遠，就可以回到城邑。』窮人臨走時，問樹神說：『這棵樹香氣純凈，世上稀有。現在要離開了，想知道它的名字。』樹神說：『不需要問。』窮人又說：『我依靠這棵樹的庇廕，住了三個月。如果回到本國，當宣揚樹的恩德。』樹神便告訴他說：『樹名叫栴檀（Chandana）。根莖枝葉可以治療人的各種疾病。它的香氣遠播，世上奇異，人們貪求，不需要我說。』窮人回到國中，親族都很歡喜。後來沒過多久，國王得了頭痛病，禱告天地山水諸神，疼痛也不消退。名醫診視，說只有栴檀香（Chandana）可以用來保護，病才能好。國王便懸賞求取，民間沒有。便下令國中，得到栴檀香（Chandana）的人，拜為封侯，把女兒嫁給他。當時窮人聽到賞賜豐厚，便到王宮稟告說：『我知道哪裡有栴檀香（Chandana）。』國王便命令工匠大臣帶著窮人去砍伐香樹。到了樹的地方，使者看到樹木高大挺直，枝條茂盛，花果鮮艷，因為很少見到，心中不忍砍伐。不砍伐則違抗王命。猶豫徘徊，不知如何是好。樹神在空中說：『砍伐吧。但留下樹根。砍伐後用人血塗在上面，把肝腸覆蓋在上面。樹自然會重新生長。』
【English Translation】 English version: To eradicate the suffering of their birth and death.
Moreover, the Buddha said in the Chandana Tree Sutra. The Buddha told Ananda: 'Listen carefully and hold onto this. At that time, in the country of Vaisali, there were five hundred people who went into the sea to collect treasures. They left their boat and walked back, passing through deep mountains. As night fell, they stopped to rest. They agreed to set off early. Four hundred and ninety-nine people left, but one person was fast asleep and fell behind. He encountered rain and snow and lost his way. In the impoverished mountains, he wept and cried out to the heavens. There was a large Chandana (sandalwood) tree, and the tree spirit said to the poor man: 'You can stay here. I will provide you with food and clothing, and you can leave in the spring.' The poor man stayed until three months had passed. He told the tree spirit: 'I have received your kindness and been able to preserve my life, but I have not been able to repay you even slightly. I still have parents in my homeland, and I really want to return. I hope you can let me go back.' The tree spirit said: 'Good.' He complied with his wishes and gave him a cake of gold. 'Not far from here, you can return to the city.' As the poor man was about to leave, he asked the tree spirit: 'This tree has a pure fragrance and is rare in the world. Now that I am leaving, I want to know its name.' The tree spirit said: 'There is no need to ask.' The poor man said again: 'I have relied on the shade of this tree for three months. If I return to my country, I will proclaim the tree's kindness.' The tree spirit then told him: 'The tree is called Chandana (sandalwood). The roots, stems, branches, and leaves can cure people's various diseases. Its fragrance spreads far and wide, it is strange in the world, and people crave it, so there is no need for me to say it.' The poor man returned to his country, and his relatives were very happy. Not long after, the king fell ill with a headache, and he prayed to the heavens, earth, mountains, and rivers, but the pain did not subside. The famous doctors examined him and said that only Chandana (sandalwood) could be used to protect him, and then he would get better. The king then offered a reward for it, but there was none in the country. He then ordered the country that whoever obtained Chandana (sandalwood) would be made a marquis and marry his daughter. At that time, the poor man heard that the reward was generous, so he went to the palace and reported: 'I know where there is Chandana (sandalwood).' The king then ordered the artisan minister to take the poor man to cut down the fragrant tree. When they arrived at the tree, the envoy saw that the tree was tall and straight, with lush branches and bright flowers and fruits. Because he had rarely seen such a tree, he could not bear to cut it down. If he did not cut it down, he would be disobeying the king's order. He hesitated and did not know what to do. The tree spirit said in the air: 'Cut it down. But leave the roots. After cutting it down, smear it with human blood and cover it with the liver and intestines. The tree will naturally grow back.'
復如故。使者聞神言如此。便令人伐之。窮人住在樹邊。樹枝跢地摽殺窮人。使者便與左右議言。曏者樹神言。當得人血肝腸以祠樹心。不知當以誰賽。此人今死。便以當之。則屠割之取其肝血。如神所敕。樹即更生如本無異。車載伐樹以還國中。醫即進藥。王病得愈。舉國歡喜。王命國中人民。其有病者皆出香給。病皆得愈。舉國欣欣遂致太平。阿難退坐稽首白言。是窮人何無返復。違樹神靈誓。佛報曰。乃往昔維衛佛時。有父子三人。其父奉行齋戒。未曾懈怠。大兒常于中庭空中。燒香供養十方諸佛。小弟愚癡不知三尊。輒以衣覆香上。兄謂弟言。此事大重。何以犯之。弟怨惡言誓言。斷兄兩足。兄復起念當拍殺弟。父言汝二子諍使我頭痛。大兒報言。愿破我身為藥。令父平復。口不妄言。故世世受罪。弟興惡意欲斷兄足。後果將人往斷樹身。兄欲拍殺弟。今作樹神。果因樹為體拍殺弟身。時國王頭痛者其父也。奉齋精進故得尊貴。時言使我頭痛者。後果頭痛。各受其殃。佛言。罪福報應如影隨形。頌曰。
盛哉能仁 悲救為先 乘機赴感 鞠養慈憐 狐金蛇賞 閹人形全 知恩報德 幽冥應焉 逆婦鴆夫 天賜命延 賊獸不害 反報遐年 違恩背義 禍害危身 貪香伐樹
{ "translations": [ "現代漢語譯本：\n事情又恢復了原樣。使者聽了樹神這樣說，就派人砍伐那棵樹。窮人住在樹邊，樹枝倒下來打死了窮人。使者便和左右商議說：『先前樹神說，應當得到人的血和肝腸來祭祀樹心，不知道應當用誰來祭祀。這個人現在死了，就用他來代替吧。』於是屠殺了他，取出他的肝和血，按照樹神的命令。樹立刻又生長起來，和原來沒有兩樣。用車載著砍伐的樹回到國中，醫生就進獻藥物，國王的病就痊癒了，全國歡喜。國王命令國內人民，凡是有病的人都拿出香來供奉，病都痊癒了，全國欣欣向榮，於是達到太平。阿難（Ananda，佛陀的十大弟子之一）退回座位，稽首稟告說：『這個窮人為什麼沒有好報，反而違背了樹神的誓言？』佛陀回答說：『在過去維衛佛（Vipassi Buddha，過去七佛之一）時，有父子三人，他們的父親奉行齋戒，未曾懈怠。大兒子常常在中庭空中，燒香供養十方諸佛。小弟弟愚癡，不知道三尊（佛、法、僧），總是用衣服蓋在香上。哥哥對弟弟說：『這件事非常重要，為什麼冒犯它？』弟弟怨恨地說：『我發誓要砍斷哥哥的兩條腿。』哥哥又想拍死弟弟。父親說：『你們兩個兒子爭吵，使我頭痛。』大兒子回答說：『我願意破開我的身體作為藥，使父親平復。』因為口不妄言，所以世世代代受罪。弟弟興起惡意想要砍斷哥哥的腿，後果就派人去砍斷樹身。哥哥想要拍死弟弟，現在作為樹神，果然因為樹的身體拍死了弟弟的身體。當時國王頭痛的就是他們的父親。因為奉行齋戒精進，所以得到尊貴。當時說『使我頭痛』，後果就頭痛。各自承受他們的災殃。』佛說：『罪和福的報應，就像影子跟隨形體一樣。』頌說：\n\n盛大啊能仁（Sakyamuni，釋迦牟尼佛的稱號），以慈悲救助為先，乘著機會去感應，養育慈愛憐憫，狐貍報答金子，被閹割的人形體完整，知道感恩報答恩德，在幽冥之中也有迴應，逆婦用毒酒鴆殺丈夫，上天賜予壽命得以延續，賊和野獸都不加害，反而報答長久的壽命，違背恩情背棄道義，災禍危害自身，貪圖香而砍伐樹木，", "English version: \nThe matter returned to its original state. The messenger, hearing the tree spirit's words, sent people to cut down the tree. A poor man lived by the tree, and a branch fell and killed him. The messenger then consulted with his attendants, saying, 'The tree spirit said earlier that it should receive human blood, liver, and intestines to sacrifice to the heart of the tree. I don't know who should be used for the sacrifice. This man is now dead, so let's use him to replace it.' So they slaughtered him, took his liver and blood, according to the tree spirit's command. The tree immediately grew back, just as it was before. They loaded the felled tree onto carts and returned to the country. The doctor then presented medicine, and the king's illness was cured, and the whole country rejoiced. The king ordered the people of the country that anyone who was sick should offer incense, and their illnesses were all cured. The whole country was thriving, and thus peace was achieved. Ananda (one of the ten principal disciples of the Buddha) retreated to his seat, bowed, and said, 'Why does this poor man not receive good fortune, but instead violates the oath to the tree spirit?' The Buddha replied, 'In the past, during the time of Vipassi Buddha (one of the past seven Buddhas), there were three father and sons. Their father observed the precepts and was never lazy. The eldest son often burned incense in the middle of the courtyard, offering it to the Buddhas of the ten directions. The younger brother was ignorant and did not know the Three Jewels (Buddha, Dharma, Sangha), and always covered the incense with his clothes. The elder brother said to the younger brother, 'This matter is very important, why do you offend it?' The younger brother resentfully said, 'I vow to cut off my elder brother's two legs.' The elder brother then thought of slapping his younger brother to death. The father said, 'You two sons are arguing, causing me a headache.' The elder son replied, 'I am willing to break open my body as medicine to make my father well.' Because he did not speak falsely, he has suffered for generations. The younger brother had the evil intention of cutting off his elder brother's legs, and as a result, he sent people to cut down the tree. The elder brother wanted to slap his younger brother to death, and now as the tree spirit, he indeed killed his younger brother's body with the tree's body. The king who had a headache at that time was their father. Because he diligently observed the precepts, he obtained honor. At that time, he said 'causing me a headache', and as a result, he had a headache. Each bears their own calamity.' The Buddha said, 'The retribution of sin and blessing is like a shadow following a form.' The verse says:\n\nMagnificent is the Able One (Sakyamuni, an epithet of the Buddha), taking compassion and salvation as the priority, seizing the opportunity to respond, nurturing with loving-kindness and compassion, the fox repays with gold, the eunuch's form is complete, knowing gratitude and repaying kindness, there is a response in the dark realms, the rebellious wife poisons her husband, heaven bestows life to extend it, thieves and beasts do no harm, but instead repay with long life, violating kindness and betraying righteousness, disaster harms oneself, greedy for incense and cutting down trees," "" ] }
肝血涂神
放生部第十四(此有四緣)述意緣興害緣放生緣救厄緣
述意緣第一
蓋聞元元雜類。莫不貪生。蠢蠢迷徒。咸知畏死。所以失林窮虎。乃委命于廬中。鍛翮驚禽。遂投身於案側。至如楊生養雀。寧有意于玉環。孔氏放龜。本無情于金印。而冥期弗爽。雅報斯臻。故知因果業行。皎然如日。且大悲之化。救苦為端。弘誓之心。濟生為本。但五都名族。皆以迾鼎相夸。三輔逸仁。莫不鼓刀成務。群生何罪抂見形殘。含識無愆。橫逢俎醯。致使怨魂不斷苦報相酬。今勸仁者。同修慈行。所有危怖。並存放舍。縱彼飛沈。隨其飲啄。當使紫鱗頳尾。並相望于江湖。錦臆翠毛。等逍遙于雲漢。或聽三歸而悟道。何異瞽龍。聞四諦而生天。更同鸚鳥。共立長壽之基。同招常命之果也。
興害緣第二
如涅槃經云。有十六惡律儀。何等十六。一者為利餵養羔羊肥已轉賣。二者為利買已屠殺。三者為利餵養豬豚肥已轉賣。四者為利買已屠殺。五者為利餵養牛犢肥已轉賣。六者為利買已屠殺。七者為利養雞令肥。肥已轉賣。八者為利買已屠殺。九者釣魚。十者獵師。十一者劫奪。十二者魁膾。十三者網捕飛鳥。十四者兩舌。十五者獄卒。十六者咒龍。能為眾生。永斷如是十六惡業。是名修戒
【現代漢語翻譯】 現代漢語譯本
肝血涂神
放生部第十四（此處有四種因緣）：述意緣、興害緣、放生緣、救厄緣。
述意緣第一
大概聽說，世間萬物，沒有不貪生的；即使是愚昧無知的生物，也都知道畏懼死亡。所以，失去森林的猛虎，會把性命寄託在簡陋的房屋中；羽毛受傷的飛鳥，也會投身於幾案旁邊。就像楊寶救助受傷的黃雀，並非爲了得到玉環；孔愉放生烏龜，也並非爲了得到金印。但最終都得到了回報，這是因為因果報應的道理是明明白白的。而且，大慈大悲的教化，以救苦救難為開端；弘大的誓願，以救濟眾生為根本。但是，京城裡的名門望族，都以烹煮鼎食來互相炫耀；關中一帶安逸享樂的人，沒有不以宰殺牲畜為職業的。這些動物有什麼罪過，要遭受殘害？這些有知覺的生命並沒有過錯，卻要橫遭殺戮。導致怨恨的靈魂不斷產生，痛苦的報應相互償還。現在勸告各位仁者，共同修習慈悲的行為，將所有面臨危險和恐懼的生命，都放生解救。放縱那些飛禽游魚，任憑它們自由地覓食。應當讓那些紅色的魚和青色的魚，在江湖中相互守望；讓那些彩色的鳥和綠色的鳥，在天空中自由自在地飛翔。或許它們聽聞三歸依（皈依佛、皈依法、皈依僧）而覺悟真理，這和瞎了的龍，聽到四諦（苦、集、滅、道）的道理而昇天有什麼不同呢？更像鸚鵡一樣，共同建立長壽的基礎，共同獲得永恒生命的果報。 興害緣第二
如《涅槃經》所說，有十六種惡律儀。是哪十六種呢？一是為獲取利益而餵養羔羊，養肥後轉賣；二是為獲取利益而購買后屠殺；三是為獲取利益而餵養豬，養肥後轉賣；四是為獲取利益而購買后屠殺；五是為獲取利益而餵養牛犢，養肥後轉賣；六是為獲取利益而購買后屠殺；七是為獲取利益而養雞使之肥胖，養肥後轉賣；八是為獲取利益而購買后屠殺；九是釣魚；十是獵人；十一是搶劫；十二是劊子手；十三是用網捕捉飛鳥；十四是兩舌（挑撥離間）；十五是獄卒；十六是詛咒龍。能夠為眾生永遠斷除這十六種惡業，就叫做修戒。
【English Translation】 English version
Smearing the Spirit with Liver Blood
Chapter Fourteen of the Section on Releasing Life (This contains four causes): Narrating Intentions, Inciting Harm, Releasing Life, and Rescuing from Calamities.
First Cause: Narrating Intentions
It is generally heard that all beings in the universe, without exception, cherish life. Even the most ignorant creatures know to fear death. Therefore, tigers that have lost their forests will entrust their lives to humble dwellings; startled birds with broken wings will throw themselves onto the sides of desks. Just as Yang Bao nurtured an injured sparrow, not intending to receive a jade ring in return; and Kong Yu released a turtle, not expecting a golden seal. Yet, they both received rewards in due course. This shows that the principle of cause and effect is as clear as the sun. Moreover, the transformation of great compassion begins with rescuing from suffering; the heart of great vows takes saving lives as its foundation. However, the noble families in the capital boast of extravagant feasts, and the leisurely people in the Guanzhong area all take slaughtering animals as their profession. What crime have these creatures committed to be subjected to such mutilation? These sentient beings, without fault, are unjustly slaughtered. This leads to the continuous generation of resentful souls and the mutual repayment of painful retribution. Now, I urge all benevolent people to cultivate compassionate actions together, releasing and freeing all beings facing danger and fear. Let those flying and swimming creatures roam freely and find their own food. Let the purple-scaled and red-tailed fish watch over each other in the rivers and lakes; let the colorful-chested and green-feathered birds roam freely in the sky. Perhaps they will awaken to the truth upon hearing the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha), just as a blind dragon hears the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation) and ascends to heaven. Even more so, like parrots, let us jointly establish the foundation of longevity and jointly attain the fruit of eternal life. Second Cause: Inciting Harm
As stated in the Nirvana Sutra, there are sixteen evil precepts. What are these sixteen? First, raising lambs for profit, fattening them and then selling them; second, buying them for profit and then slaughtering them; third, raising pigs for profit, fattening them and then selling them; fourth, buying them for profit and then slaughtering them; fifth, raising calves for profit, fattening them and then selling them; sixth, buying them for profit and then slaughtering them; seventh, raising chickens for profit, fattening them and then selling them; eighth, buying them for profit and then slaughtering them; ninth, fishing; tenth, being a hunter; eleventh, robbery; twelfth, being an executioner; thirteenth, catching birds with nets; fourteenth, double-tongued (sowing discord); fifteenth, being a prison guard; sixteenth, cursing dragons. Being able to permanently eliminate these sixteen evil deeds for all beings is called practicing precepts.
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又雜阿毗曇心論云。有十二種住不律儀。一屠羊。二養雞。三養豬。四捕鳥。五捕魚。六獵師。七作賊。八魁膾。九守獄。十咒龍。十一屠犬。十二伺獵。屠羊者。謂殺羊。以殺心故。若養若賣若殺。悉名屠羊。養雞養豬亦如是。捕鳥者。若殺鳥自活。捕魚獵師亦如是。作賊者。常行劫害。魁膾者。主殺人自活。守獄者。以守獄自活。咒龍者。習咒龍蛇戲樂自活。屠犬者。旃陀羅。伺獵者。王家獵主。
又對法論云。不律儀業者。何等名為不律儀者。所謂屠羊養雞。養豬捕鳥。捕魚獵鹿。罝兔劫盜。魁膾害牛。縛象立壇咒龍。守獄讒構好為損等。屠羊者。為欲活命。屠養買賣。如是養雞豬等。隨其所應。縛象者。恒處山林調執野象。立壇咒龍者。習咒龍蛇戲樂自活。讒構者。以離間語毀壞他親。持用活命。或由生彼種姓中。或由受持彼事業者。謂即生彼家若生余家。如其次第所期。現行彼業決定者。謂身語方便為先。決定要期。現行彼業。是名不律儀業。
放生緣第三
如梵網經云。若佛子。以慈心故。行放生業。一切男子是我父。一切女人是我母。我生生無不從之受生。故六道眾生皆是我父母。而殺食者。即殺我父母。亦殺我故身。一切地水是我先身。一切火風是我本體。故常行放生
【現代漢語翻譯】 現代漢語譯本： 又《雜阿毗曇心論》中說，有十二種不合乎戒律的職業（住不律儀）：一是屠羊（殺羊的人），二是養雞，三是養豬，四是捕鳥，五是捕魚，六是獵師（獵人），七是作賊（強盜），八是魁膾（劊子手），九是守獄（獄卒），十是咒龍（以咒術役使龍），十一是屠犬（殺狗的人），十二是伺獵（為王家服務的獵人）。屠羊者，就是宰殺羊。因為有殺心，所以無論是飼養、販賣還是宰殺，都叫做屠羊。養雞養豬也是如此。捕鳥者，是靠殺鳥為生。捕魚、獵師也是如此。作賊者，經常進行搶劫傷害。魁膾者，靠殺人為生。守獄者，靠看守監獄為生。咒龍者，學習咒語，役使龍蛇，以此戲樂為生。屠犬者，是旃陀羅（賤民）。伺獵者，是王家的獵場主管。
又《對法論》中說，什麼是不合乎戒律的行業（不律儀業）呢？就是屠羊、養雞、養豬、捕鳥、捕魚、獵鹿、設網捕兔（罝兔）、劫盜、魁膾、殺牛（害牛）、縛象、立壇咒龍、守獄、讒構（挑撥離間）、喜歡損害他人等等。屠羊者，爲了活命，進行屠宰、飼養、買賣。養雞、養豬等也是一樣，根據各自的情況而定。縛象者，常年在山林中馴服捕捉野生大象。立壇咒龍者，學習咒語，役使龍蛇，以此戲樂為生。讒構者，用離間的話語破壞他人的親情，以此來維持生計，或者因為生在這樣的種姓中，或者因為接受了這樣的職業。無論是生在這樣的家庭，還是生在其他的家庭，都按照他們所期望的，現在從事這樣的行業。決定從事這種行業的人，是指事先通過身語行為，已經決定要從事這種行業。這就叫做不合乎戒律的行業（不律儀業）。
放生緣第三
如《梵網經》中說，如果佛弟子，因為慈悲心的緣故，行放生之業。一切男子都是我的父親，一切女人都是我的母親。我生生世世沒有不是從他們那裡受生的。所以六道眾生都是我的父母。而殺害他們並吃掉他們，就是殺害我的父母，也是殺害我過去的身軀。一切土地和水都是我前世的身體，一切火和風都是我的本體。所以要經常行放生之業。
【English Translation】 English version: Furthermore, the Zaa Abhidhammahrdaya Shastra states that there are twelve kinds of occupations that violate precepts (asamyama): 1. Slaughtering sheep, 2. Raising chickens, 3. Raising pigs, 4. Catching birds, 5. Catching fish, 6. Being a hunter, 7. Being a thief, 8. Being an executioner (kaumaara), 9. Guarding a prison, 10. Casting spells on dragons, 11. Slaughtering dogs, 12. Waiting to hunt. 'Slaughtering sheep' means killing sheep. Because of the intention to kill, whether raising, selling, or slaughtering, all are called 'slaughtering sheep.' Raising chickens and raising pigs are the same. 'Catching birds' means making a living by killing birds. 'Catching fish' and 'being a hunter' are also the same. 'Being a thief' means constantly engaging in robbery and harm. 'Being an executioner' means making a living by executing people. 'Guarding a prison' means making a living by guarding a prison. 'Casting spells on dragons' means making a living by practicing spells to control dragons and snakes for entertainment. 'Slaughtering dogs' refers to candalas (outcastes). 'Waiting to hunt' refers to the hunting master in the royal household.
Furthermore, the Abhidharmasamuccaya states, 'What are actions that violate precepts (asamyama karma)? What is called asamyama? It is slaughtering sheep, raising chickens, raising pigs, catching birds, catching fish, hunting deer, trapping rabbits (jartura), robbery, being an executioner, harming cattle, binding elephants, erecting altars and casting spells on dragons, guarding prisons, slandering and causing discord, and delighting in harming others, etc.' 'Slaughtering sheep' means slaughtering, raising, buying, and selling for the sake of making a living. Raising chickens, pigs, etc., are the same, according to their respective circumstances. 'Binding elephants' means constantly being in the mountains and forests, taming and capturing wild elephants. 'Erecting altars and casting spells on dragons' means learning spells to control dragons and snakes for entertainment and making a living. 'Slandering and causing discord' means using divisive speech to destroy the affection of others and making a living from it, or because of being born into such a caste, or because of undertaking such an occupation. Whether born into such a family or born into another family, according to their expectations, they are now engaged in such an occupation. 'Deciding to engage in such an occupation' means that one has already decided to engage in such an occupation through physical and verbal actions. This is called actions that violate precepts (asamyama karma).
Chapter 3: The Karma of Releasing Life
As the Brahmajala Sutra states, 'If a disciple of the Buddha, out of compassion, engages in the act of releasing life, all men are my fathers, and all women are my mothers. In every life, I have been born from them. Therefore, all beings in the six realms are my parents. To kill and eat them is to kill my parents, and also to kill my past bodies. All earth and water are my former bodies, and all fire and wind are my very essence. Therefore, one should constantly engage in the act of releasing life.'
。生生受生。若見世人殺畜生時。應方便救護解其苦難。常教化講說菩薩戒。救度眾生。若父母兄弟死亡之日。請法師講菩薩戒經律。追福資其亡者。得見諸佛。生人天上。若不爾者犯輕垢罪。
又僧祇律云。一切道俗七眾等。並須漉水飲用。若漉得水已。使能見掌中細文者。審悉看之。看時如大象載竹車回頃。知無應用。使可信者教漉。不可信者自漉。得蟲還送本取水來處安之。若來處遠近有池井。七日不消者。以蟲著中。若知水有蟲。不得持器繩借人。若池江水有蟲。不得唱云此水有蟲。若問者。答云。長者自看。若知友同師者。語言此中有蟲當漉水用。又十誦律。有二比丘。未曾見佛。從北遠道。共往舍衛奉見世尊。道中渴乏。值有蟲水。破戒者言。可共飲之。持戒者言。水中有蟲何可得飲。破戒者言。我若不飲。必當渴死不得見佛。便飲而去。持戒者慎護戒故不飲。遂渴乏死。即生三十三天。身得具足。先到佛所頭面禮足。佛為說法得法眼凈。受三歸畢還歸天上。時飲水者後到佛所。佛為四眾說法。即披衣示金色身。汝癡人慾看我肉身。何為不如持戒者。先見我法身智慧之身。佛言從今已去。比丘若行二十里外。無漉水囊犯罪。若自無同意伴有者聽去。
又有徵行軍人。有比丘尼教化行人。人皆
【現代漢語翻譯】 現代漢語譯本：生生世世都在輪迴受生。如果看到世人殺害牲畜時，應該想方設法救護，解除它們的痛苦。經常教化講說菩薩戒，救度眾生。如果父母兄弟死亡的日子，請法師講菩薩戒經律，追 phúc 資助死者，使他們得見諸佛，往生人天。如果不這樣做，就犯了輕垢罪（輕微的過失）。
又《僧祇律》（Mahāsaṃghika Vinaya）說，一切道俗七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）等，都必須過濾水后飲用。如果過濾得到水后，使能看清掌中細紋的人，仔細檢視。看的時候如同大象拉著竹車轉動一圈的時間，確認沒有（蟲子）才能飲用。讓可以信任的人過濾，不可信任的人自己過濾。如果得到蟲子，還送回原本取水的地方安放。如果取水的地方遠近有池井，七天蟲子不會死，就把蟲子放到裡面。如果知道水裡有蟲子，不得把水器和繩子借給別人。如果池江水裡有蟲子，不得說『這水裡有蟲子』。如果有人問，回答說：『長者（居士）自己看』。如果知道朋友或師長，就告訴他們『這裡面有蟲子，應當過濾水后飲用』。又《十誦律》（Daśabhāṇavāra-vinaya）記載，有兩位比丘，未曾見過佛陀，從北方遠道而來，一起前往舍衛城（Śrāvastī）拜見世尊。路上口渴，遇到有蟲子的水。破戒的比丘說：『可以一起喝。』持戒的比丘說：『水裡有蟲子，怎麼可以喝？』破戒的比丘說：『我如果不喝，必定會渴死，無法見到佛陀。』便喝了水離去。持戒的比丘謹慎守護戒律，不喝水，於是渴死。立刻往生三十三天（Trāyastriṃśa），身體得到具足，先到佛所頂禮佛足。佛陀為他說法，得到法眼凈（dharma-cakṣus-viśuddhi），受三歸依（tri-śaraṇa-gamana）完畢后回到天上。當時喝水的比丘後來才到佛所。佛陀為四眾說法，即披衣展示金色身。『你這愚癡的人想看我的肉身，為什麼不如持戒的人，先見到我的法身（dharma-kāya），智慧之身？』佛說：『從今以後，比丘如果行走二十里外，沒有濾水囊就犯罪。如果自己沒有，同伴有，就聽許前往。』
又有徵行軍人，有比丘尼教化行人，人們都...
【English Translation】 English version: Life after life, one is reborn into existence. If you see people killing animals, you should find ways to protect them and relieve their suffering. Constantly teach and preach the Bodhisattva precepts, saving sentient beings. If one's parents or siblings die, invite a Dharma master to lecture on the Bodhisattva precepts and scriptures, pursuing merit to support the deceased, enabling them to see all the Buddhas and be reborn in the heavens. If this is not done, one commits a minor offense (a slight transgression).
Furthermore, the Mahāsaṃghika Vinaya states that all seven assemblies of monastics and laypeople (bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerikās, śikṣamāṇās, upāsakas, upāsikās) must filter water before drinking it. If, after filtering the water, someone who can see fine lines in the palm of their hand carefully examines it. When looking, it should be for the time it takes for an elephant to pull a bamboo cart around once, confirming that there are no (insects) before drinking. Let someone trustworthy filter it; if they are not trustworthy, filter it yourself. If insects are found, return them to the original place where the water was taken. If the place where the water was taken is a pond or well nearby, and the insects will not die within seven days, put the insects in it. If you know there are insects in the water, do not lend the water container and rope to others. If there are insects in the pond or river water, do not say, 'There are insects in this water.' If someone asks, answer, 'Lay practitioner, look for yourself.' If you know a friend or teacher, tell them, 'There are insects in here; you should filter the water before drinking it.' Furthermore, the Daśabhāṇavāra-vinaya records that there were two bhikṣus who had never seen the Buddha. They came from a distant northern region, traveling together to Śrāvastī to pay respects to the World Honored One. On the way, they were thirsty and encountered water with insects. The bhikṣu who broke the precepts said, 'We can drink it together.' The bhikṣu who upheld the precepts said, 'There are insects in the water; how can we drink it?' The bhikṣu who broke the precepts said, 'If I don't drink, I will surely die of thirst and will not be able to see the Buddha.' Then he drank the water and left. The bhikṣu who upheld the precepts carefully guarded the precepts and did not drink, and thus died of thirst. He was immediately reborn in the Trāyastriṃśa Heaven, his body complete, and he first arrived at the Buddha's place, prostrating at the Buddha's feet. The Buddha spoke Dharma for him, and he attained the purity of the Dharma Eye (dharma-cakṣus-viśuddhi), and after taking the Three Refuges (tri-śaraṇa-gamana), he returned to the heavens. At that time, the bhikṣu who drank the water arrived at the Buddha's place later. The Buddha spoke Dharma for the four assemblies, and then he revealed his golden body. 'You foolish person, wanting to see my physical body, why are you not like the bhikṣu who upheld the precepts, first seeing my Dharma body (dharma-kāya), the body of wisdom?' The Buddha said, 'From now on, if a bhikṣu travels more than twenty li (approximately 6.2 miles) without a water filter bag, he commits an offense. If he does not have one himself, but a companion has one, he is allowed to go.'
There were also soldiers on an expedition, and a bhikṣuṇī teaching travelers, and people all...
弓頭安漉囊。持用濾水。官人聞奏國王。王聞瞋之。皆欲殺卻。汝小蟲尚畏不殺。況見賊肯害之。行人向王分疏云。小蟲若於國有害臣皆殺卻。既無有怨何故不聽濾飲。王聞放之。由行人義慈善根力。及賊皆來投化。
又正法念經云。經宿之水若不細觀。恐生細蟲。若不漉治不飲不用。是名細持不殺戒。
又智度論云。過去世時。人民多病黃白痿熟。菩薩爾時身為赤魚。自以其肉施諸病人。以救其疾。又有菩薩。作一鳥身在林中住。見有一人入于深水。非人行處。為水神所罥著不可解。若能至香山。取一藥草。著其絹上。繩即爛壞人得脫去。菩薩宿世作如是等。無量本生多有所濟。名本生經。
又十誦律云。佛言。過去世時近雪山下。鹿王名曰威德。作五百鹿王。時有獵師安谷施罥。鹿王前行右腳墮毛罥中。鹿王心念。若我現相則諸鹿不敢食谷。須啖谷盡。爾乃現腳相。時諸鹿皆去。唯一女鹿住。便說偈言。
大王當知 是獵師來 愿勤方便 出是罥去
爾時鹿王以偈答言。
我勤方便 力勢已盡 毛罥轉急 不能得出
女鹿見獵師到已向說偈言。
汝以利刀 先殺我身 然後愿放 鹿王令去
獵師聞之生憐愍心。以偈答言。
我終不殺汝
【現代漢語翻譯】 現代漢語譯本 弓頭安漉囊（一種過濾水的工具）。拿著它用來過濾水。官員稟告國王，國王聽了很生氣，都想殺掉他們。你們連小蟲都害怕不殺，何況見到盜賊肯去傷害他們呢？行人向國王解釋說，『小蟲如果對國家有害，臣等都會殺掉。既然沒有怨恨，為什麼不讓他們過濾水飲用呢？』國王聽了就放了他們。這是由於行人正義慈善的根基和力量，以及盜賊都來歸順教化。
《正法念經》中說，放置過夜的水如果不仔細觀察，恐怕會生出細小的蟲子。如果不經過過濾處理，就不飲用、不使用。這叫做細緻地持守不殺戒。
《智度論》中說，過去世的時候，人民多患黃疸、白癩等衰弱的疾病。菩薩那時化身為一條赤色的魚，用自己的肉施捨給病人，用來救治他們的疾病。又有菩薩，化作一隻鳥住在林中，看見有一個人進入深水，那是人不能去的地方，被水神用網纏住無法脫身。如果能到香山，取一種藥草，放在那人的絲絹上，繩子就會爛掉，那人就能脫身。菩薩在過去世做了像這樣的無數本生故事，救濟了很多人，這叫做本生經。
《十誦律》中說，佛說，過去世的時候，靠近雪山下，有一鹿王名叫威德（具有威嚴和恩德的鹿王），是五百隻鹿的頭領。當時有個獵人安放了陷阱。鹿王走在前面，右腳掉進了毛繩做的陷阱中。鹿王心想，如果我顯露出被困的樣子，那麼其他的鹿就不敢吃穀子了。必須等它們把穀子吃完，我再顯露出被困的樣子。當時其他的鹿都離開了，只有一隻母鹿留下。於是母鹿說了偈語：
『大王您應當知道，獵人要來了，希望您勤加想辦法，從這陷阱中出去。』
當時鹿王用偈語回答說：
『我勤加想辦法，力氣也用盡了，毛繩做的陷阱越來越緊，不能夠出去。』
母鹿看見獵人來到，就向獵人說了偈語：
『你用鋒利的刀，先殺我的身體，然後希望你放了鹿王讓他離開。』
獵人聽了，生起了憐憫之心，用偈語回答說：
『我終究不會殺你。』
【English Translation】 English version Gong Tou An Lu Nang (a tool for filtering water). Holding it to filter water. The officials reported to the king, and the king was furious upon hearing this, wanting to kill them all. You are even afraid to kill small insects, how much more would you harm thieves if you saw them? A traveler explained to the king, 'If small insects are harmful to the country, your ministers will kill them all. Since there is no resentment, why not let them filter water for drinking?' The king heard this and released them. This was due to the righteous and charitable foundation and strength of the traveler, and the fact that the thieves all came to submit to the teachings.
The Zheng Fa Nian Jing (Sutra of the Establishment of Righteous Dharma) says that if water left overnight is not carefully observed, it may produce tiny insects. If it is not filtered and treated, it should not be drunk or used. This is called meticulously upholding the precept of not killing.
The Zhi Du Lun (Mahaprajnaparamita Sastra) says that in the past, people often suffered from jaundice, leucoderma, and other debilitating diseases. At that time, a Bodhisattva transformed into a red fish and gave his own flesh to the sick to cure their diseases. There was also a Bodhisattva who transformed into a bird living in the forest, and saw a person entering deep water, a place where people should not go, and was entangled by a water spirit and could not escape. If he could go to Fragrant Mountain and take a medicinal herb and put it on the person's silk cloth, the rope would rot and the person could escape. The Bodhisattva did countless Jataka tales like this in the past, helping many people, which is called the Jataka Sutra.
The Shi Song Lu (Vinaya in Ten Recitations) says that the Buddha said that in the past, near the Snowy Mountains, there was a deer king named Wei De (Deer King with Majesty and Virtue), who was the leader of five hundred deer. At that time, a hunter set up a trap. The deer king walked in front, and his right foot fell into a trap made of hair rope. The deer king thought, if I show that I am trapped, then the other deer will not dare to eat the grain. I must wait until they have finished eating the grain before I show that I am trapped. At that time, the other deer all left, and only one female deer remained. So the female deer spoke a verse:
'Great King, you should know that the hunter is coming, I hope you will work hard to find a way to get out of this trap.'
At that time, the deer king replied with a verse:
'I have worked hard to find a way, and my strength is exhausted, the trap made of hair rope is getting tighter and tighter, and I cannot get out.'
The female deer saw the hunter coming and said to the hunter in a verse:
'Use your sharp knife to kill my body first, and then I hope you will release the deer king and let him leave.'
The hunter heard this and felt compassion, and replied with a verse:
'I will never kill you.'
亦不殺鹿王 放汝及鹿王 隨意之所去
獵師即時解放鹿王。佛言。昔鹿王者今我身是。五百鹿者五百比丘是。時有雁王。獵者得之。有同伴雁欲代捨命。還說偈相報。獵師見愍。二雁並放。后求寶報恩。大意同前。
又智度論云。王聞鹿言。即從座起而說偈言。
我實是畜獸 名曰人頭鹿 汝雖是鹿身 名為鹿頭人 以理而言之 非以形為人 若能有慈悲 雖獸實是人 我從今日始 不食一切肉 我以無畏施 且可安汝意
又善見律云。目連為阿育王演本生經云。大王。往昔有一鷓鴣鳥。為人籠繫在地愁怖。便大鳴喚。同類雲集為人所殺。鷓鴣問道人云。我有罪不。道人答云。汝鳴聲時有殺心不。鷓鴣鳥言。我鳴命伴來無殺心也。道人即答。若無殺心汝無罪心也。而說偈言。
不同業而觸 不同心而起 善人攝心住 罪不橫加汝
又僧祇律云。佛告諸比丘。過去世時。香山中有仙人住處。去山不遠有一池水。時水中有鱉。出池求食。食已向日張口而眠。時香山中有諸獼猴。入池飲水。已上岸見此鱉張口。而眠時獼猴便作淫法。即以身生。內鰲口中。鰲覺合口藏六甲里。如所說偈言。
愚癡人執相 猶如鱉所嚙 失守摩羅捉 非斧
【現代漢語翻譯】 現代漢語譯本 也不殺鹿王，放你和鹿王走，隨你們想去的地方去。
獵人立刻釋放了鹿王。佛說：『過去的鹿王就是現在的我。五百隻鹿就是五百個比丘（bhiksu，佛教出家男眾）。』當時有一隻雁王，被獵人抓住了。有一隻同伴雁想要代替它犧牲。還說了偈（gatha，佛經中的唱頌）互相告知。獵人見了很憐憫，兩隻雁都放了。後來（雁王）尋求珍寶來報恩。大意和之前的故事相同。
又《智度論》（Mahāprajñāpāramitāśāstra）中說，國王聽了鹿的話，立刻從座位上站起來，說了偈：
『我確實是畜生，名字叫人頭鹿，你雖然是鹿身，名字叫鹿頭人。以道理來說，不能以形體來判斷人。如果能有慈悲心，即使是野獸，實際上也是人。我從今天開始，不吃一切肉，我以無畏佈施（abhayadāna，給予眾生免於恐懼的佈施），且可安心你的心意。』
又《善見律》（Samantapāsādikā）中說，目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）為阿育王（Aśoka，印度孔雀王朝的國王，篤信佛教）講述本生經（Jātaka，關於佛陀前世的故事）說：『大王，過去有一隻鷓鴣鳥，被人關在籠子里，在地上憂愁害怕，便大聲鳴叫。同類的鳥聚集過來，被人殺害。鷓鴣問一位道人說：『我有罪嗎？』道人回答說：『你鳴叫的時候有殺心嗎？』鷓鴣鳥說：『我鳴叫呼喚同伴來，沒有殺心啊。』道人就回答說：『如果沒有殺心，你就沒有罪啊。』於是說了偈：
『不是相同的業力而接觸，不是相同的心念而生起，善人攝持心念安住，罪業不會無端加在你身上。』
又《僧祇律》（Saṃghikavinaya）中說，佛告訴眾比丘（bhiksu，佛教出家男眾）說：『過去世的時候，香山中有仙人居住的地方，離山不遠有一個水池。當時水裡有一隻鱉，從池裡出來尋找食物，吃完後向著太陽張開嘴巴睡覺。當時香山中有很多獼猴，進入池中喝水，上岸后看見這隻鱉張開嘴巴睡覺，當時獼猴便做淫穢之事，就用生殖器放入鱉的口中。鱉醒來合上嘴巴，藏在六甲（指龜鱉的甲殼）里。』如所說的偈：
『愚癡的人執著于表相，就像被鱉咬住一樣，失去守護被摩羅（Māra，佛教中的魔）抓住，不是斧頭（所致）。』
【English Translation】 English version Also, (he) did not kill the Deer King, (but) released you and the Deer King, allowing (you) to go wherever (you) please.
The hunter immediately released the Deer King. The Buddha said, 'The Deer King of the past is who I am now. The five hundred deer are the five hundred bhikshus (bhiksu, Buddhist monks).' At that time, there was a Goose King who was captured by a hunter. A companion goose wanted to sacrifice itself in his place and recited a gatha (gatha, a verse or stanza in Buddhist scriptures) to inform each other. The hunter, seeing this, felt compassion and released both geese. Later, (the Goose King) sought treasures to repay the kindness. The main idea is the same as the previous story.
Furthermore, the Mahāprajñāpāramitāśāstra (Mahāprajñāpāramitāśāstra, Great Treatise on the Perfection of Wisdom) says that the king, upon hearing the deer's words, immediately rose from his seat and spoke this gatha:
'I am indeed a beast, named Man-Headed Deer. Although you have the body of a deer, you are named Deer-Headed Man. Speaking with reason, one cannot judge a person by their form. If one can have compassion, even if a beast, (they) are truly a person. From this day forward, I will not eat any meat. I give the gift of fearlessness (abhayadāna, the giving of freedom from fear) and may (this) calm your mind.'
Furthermore, the Samantapāsādikā (Samantapāsādikā, a commentary on the Vinaya Pitaka) says that Maudgalyāyana (Maudgalyāyana, one of the Buddha's ten great disciples, known for his supernatural powers) told King Aśoka (Aśoka, an Indian emperor of the Maurya Dynasty who was a devout Buddhist) a Jātaka (Jātaka, stories of the Buddha's previous lives) story, saying: 'Great King, in the past, there was a partridge that was caged and fearful on the ground. It cried out loudly, and birds of the same kind gathered and were killed by people. The partridge asked a Daoist, 'Am I guilty?' The Daoist replied, 'Did you have the intention to kill when you cried out?' The partridge said, 'I cried out to call my companions, I had no intention to kill.' The Daoist then replied, 'If you had no intention to kill, then you have no guilt.' And then recited this gatha:
'Not encountering due to the same karma, not arising from the same mind, the virtuous person restrains the mind and abides, the sin will not be unjustly added to you.'
Furthermore, the Saṃghikavinaya (Saṃghikavinaya, the Vinaya of the Mahasanghika school) says that the Buddha told the bhikshus (bhiksu, Buddhist monks): 'In the past, in Fragrant Mountain, there was a place where immortals lived. Not far from the mountain was a pond. At that time, there was a turtle in the pond that came out to seek food. After eating, it opened its mouth towards the sun and slept. At that time, there were many monkeys in Fragrant Mountain who entered the pond to drink water. After going ashore, they saw this turtle opening its mouth and sleeping. At that time, the monkeys engaged in lewd acts and inserted their genitals into the turtle's mouth. The turtle woke up and closed its mouth, hiding (the genitals) inside its shell.' As the gatha says:
'Foolish people are attached to appearances, like being bitten by a turtle, losing protection and being caught by Māra (Māra, the demon in Buddhism), not by an axe.'
則不離
時鱉急捉獼猴。卻行欲入水。獼猴急怖。便作是念。若我入水必死無疑。然苦痛力弱。任鰲迴轉流離牽曳。遇值險處。鰲時仰臥。是時獼猴兩手抱鱉。作是念言。誰當爲我脫此苦難。獼猴曾知仙人住處。彼當救我。便抱此鱉向彼處去。仙人遙見便作是念。咄哉異事。念是獼猴為作何等欲戲弄耶。獼猴故言。婆羅門。是何等寶物滿缽持來得。何等信而來向我。爾時獼猴即說偈言。
我愚癡獼猴 無辜觸惱他 救厄者賢士 命急在不久 今日婆羅門 若不救我者 須臾斷身生 困厄還山林
爾時仙人以偈答言。
我念汝得脫 還於山林中 恐汝獼猴法 故態還復生 爾時彼仙人 為說往昔事 鰲汝宿命時 曾號字迦葉 獼猴過去世 號字憍陳如 已作淫慾行 今可斷因緣 迦葉放憍陳 令還山林去
(鱉聞是語便放猴去)。◎
◎救厄緣第四
如出曜經云。南海卒涌驚濤浸灌。有三大魚流入淺水。自相謂言。我等厄此。及漫水未減。宜可逆上還歸大海。復礙水舟不得越過。第一魚者。盡力跳舟得度。次魚復憑草獲過。其第三魚氣力消竭。為獵者得之。佛見而說偈曰。
是日已過 命則隨減 如魚少水 斯有何樂
【現代漢語翻譯】 現代漢語譯本 則不離
當時，一隻鱉（一種水生爬行動物）突然抓住了獼猴（一種猴子）。鱉向後退，想要進入水中。獼猴非常害怕，心想：『如果我進入水中，必定無疑會死。然而，我苦於力量弱小，任由鱉迴轉、漂流、牽拉。』當遇到危險的地方，鱉有時會仰臥。這時，獼猴雙手抱著鱉，心想：『誰能為我解除這苦難？』獼猴知道有位仙人居住的地方，他應該能救我。於是抱著這鱉向仙人住處去。仙人遠遠看見，心想：『奇怪的事情啊！這獼猴想做什麼遊戲呢？』獼猴故意說：『婆羅門（指仙人），你拿著裝滿的缽，裡面是什麼寶物？你因為什麼信念而來找我？』這時，獼猴就說了偈（一種詩歌形式）:
『我愚癡獼猴，無辜觸惱他， 救厄者賢士，命急在不久。 今日婆羅門，若不救我者， 須臾斷身生，困厄還山林。』
這時，仙人以偈回答說：
『我念汝得脫，還於山林中， 恐汝獼猴法，故態還復生。』 這時，那位仙人為他們說了往昔的事情：『鱉啊，你宿命時，曾號字迦葉（人名），獼猴過去世，號字憍陳如（人名），已經做了淫慾之事，現在可以斷絕因緣了。迦葉放了憍陳如，讓他回到山林去吧。』
（鱉聽到這些話，就放了猴子。）
救厄緣第四
如《出曜經》所說：南海突然涌起驚濤，淹沒了陸地。有三條大魚流入淺水。它們互相說道：『我們被困在這裡了。趁著水還沒有退去，應該逆流而上，回到大海。』又被水中的船隻阻礙，無法越過。第一條魚，盡力跳過船隻，得以逃脫。第二條魚，依靠水草，也得以逃脫。第三條魚，氣力耗盡，被獵人抓住了。佛（指釋迦摩尼）看見了，就說了偈：
『是日已過，命則隨減， 如魚少水，斯有何樂？』
【English Translation】 English version Ze Bu Li
At that time, a turtle (a type of aquatic reptile) suddenly seized a macaque (a type of monkey). The turtle retreated, wanting to enter the water. The macaque was extremely frightened, thinking: 'If I enter the water, I will undoubtedly die. However, I suffer from being weak, at the mercy of the turtle's turning, drifting, and pulling.' When encountering dangerous places, the turtle would sometimes lie on its back. At this time, the macaque held the turtle with both hands, thinking: 'Who can relieve me of this suffering?' The macaque knew of a place where an immortal lived, who should be able to save me. So, it carried the turtle towards the immortal's dwelling. The immortal saw it from afar, thinking: 'What a strange thing! What game does this macaque want to play?' The macaque deliberately said: 'Brahmin (referring to the immortal), what treasure is in the full bowl you are holding? What belief brings you to me?' At this time, the macaque spoke in a verse (a form of poetry):
'I, a foolish macaque, have innocently offended him, The worthy one who saves from distress, life is imminent. Today, Brahmin, if you do not save me, In an instant, my body will be severed, trapped and returned to the mountains and forests.'
At this time, the immortal replied in a verse:
'I think you can escape, return to the mountains and forests, I fear your macaque nature, the old habits will return.' At this time, that immortal told them about past events: 'Turtle, in your past life, you were named Kashyapa (a name), and the macaque in his past life was named Kaundinya (a name), having already engaged in lustful acts, now you can sever the karmic connection. Kashyapa, release Kaundinya and let him return to the mountains and forests.'
(Upon hearing these words, the turtle released the monkey.)
The Fourth Story of Saving from Distress
As stated in the Udanavarga Sutra: Suddenly, a startling wave surged in the South Sea, flooding the land. Three large fish flowed into shallow water. They said to each other: 'We are trapped here. While the water has not yet receded, we should go upstream and return to the sea.' They were then obstructed by boats in the water, unable to cross. The first fish, exerting all its strength, jumped over the boat and escaped. The second fish, relying on the aquatic plants, also escaped. The third fish, exhausted, was caught by a hunter. The Buddha (referring to Shakyamuni) saw this and spoke in a verse:
'The day is already past, life decreases accordingly, Like a fish with little water, what joy is there in this?'
又彌勒所問本願經云。佛言阿難我本求道時。勤苦無數。過去世時有王太子。號曰寶華。端正姝好。從園觀出。道見一人身患病癩。見問病人。以何等藥療卿病。癩者答曰。得王身髓血等以涂我身。其病乃愈。太子聞已。即自破身骨髓血等。以與病者。至心施與意無悔恨。其王太子者即我身是。四大海水尚可升量。我身骨髓血等不可稱數。求正覺故。
又大集經云。爾時曠野菩薩現為鬼身。散脂菩薩現為鹿身。慧炬菩薩現獼猴身。離愛菩薩現羯羊身。盡漏菩薩現鵝王身。如是五百諸菩薩等。各各現受種種諸身。其身悉出大香光明。一一菩薩手執燈明。為供養十方諸佛。從七佛已來。與如是佛用為眷屬。受持五戒。發菩提心。為欲調伏一切眾生。令發菩提故受此身。
又雜寶藏經云。昔者有一羅漢道人。畜一沙彌。知此沙彌卻後七日必當命終。與假歸家。至七日頭敕使還來。沙彌辭師即便歸去。于其道中見眾蟻子。隨水漂流命將欲絕。生慈悲心自脫袈裟。盛土堰水。而取蟻子置高燥處。遂悉得活。至七日頭還歸師所。師甚怪之。尋即入定。以天眼觀。知其更無餘福德。爾以救蟻子因緣之故。七日不死得延命長(又治故塔亦得延命又治補伽藍墻壁罅孔亦得延命)。
又大悲經云。佛告阿難。過去之
【現代漢語翻譯】 現代漢語譯本 《彌勒所問本願經》中又說，佛告訴阿難，我過去在求道時，經歷無數的勤苦。過去世時，我曾是一位名叫寶華的王太子，相貌端正美好。一次從園林出來，在路上看見一個人身患惡疾。太子詢問病人，用什麼藥可以治療你的疾病？病人回答說，如果能得到國王的身體的骨髓和血來塗抹我的身體，我的病就可以痊癒。太子聽后，立即刺破自己的身體，取出骨髓和血等，給予病人。真心誠意地施捨，心中沒有後悔和遺憾。這位王太子就是我的前身。四大海的海水尚且可以測量，我佈施的骨髓和血卻不可計數。這是爲了求得正覺的緣故。
《大集經》中又說，當時曠野菩薩示現為鬼身，散脂菩薩示現為鹿身，慧炬菩薩示現為獼猴身，離愛菩薩示現為羯羊身，盡漏菩薩示現為鵝王身。像這樣五百位菩薩等，各自示現接受種種不同的身體。他們的身體都發出巨大的香氣和光明。每一位菩薩手中都拿著燈，用來供養十方諸佛。從過去七佛以來，他們就與這些佛結為眷屬，受持五戒，發菩提心，爲了調伏一切眾生，令他們發起菩提心，所以示現接受這些身體。
《雜寶藏經》中又說，過去有一位羅漢道人，養了一個沙彌。他知道這個沙彌七天之後必定會死，就給他放假回家。到了第七天，命令他回來。沙彌告別師父就回家了。在路上，他看見許多螞蟻被水漂流，生命即將終結。他生起慈悲心，脫下袈裟，用土堵住水流，然後把螞蟻取出來，放在乾燥的地方，螞蟻都活了下來。到了第七天，沙彌回到師父那裡。師父感到非常奇怪，隨即入定，用天眼觀察，知道沙彌沒有其他的福德。因為救螞蟻的緣故，七天沒有死，得以延長壽命（又修治舊塔也可以延長壽命，又修補伽藍的墻壁裂縫也可以延長壽命）。
《大悲經》中又說，佛告訴阿難，過去的……
【English Translation】 English version Furthermore, the Sutra of the Original Vows Asked by Maitreya states: The Buddha told Ananda, 'When I was seeking the Way, I endured countless hardships. In a past life, I was a prince named Bao Hua (Precious Flower), with a handsome and dignified appearance. Once, when leaving the garden, I saw a person suffering from leprosy. I asked the sick person what kind of medicine could cure his disease. The leper replied, 'If I could obtain the marrow and blood of the king's body to smear on myself, my disease would be cured.' Upon hearing this, the prince immediately pierced his own body, extracted marrow and blood, and gave it to the sick person. He gave it with a sincere heart, without any regret or remorse. That prince was my former self. The water of the four great oceans can still be measured, but the marrow and blood I gave away are countless. This was for the sake of seeking perfect enlightenment.'
Furthermore, the Mahasamghata Sutra states: 'At that time, Bodhisattva Kuangye (Wilderness) manifested as a ghost, Bodhisattva Sanzhi (Sprinkling Wisdom) manifested as a deer, Bodhisattva Huiju (Wisdom Torch) manifested as a monkey, Bodhisattva Liai (Detached from Love) manifested as a ram, and Bodhisattva Jinlou (Exhausted Leakage) manifested as a goose king. Like this, five hundred Bodhisattvas each manifested and accepted various bodies. Their bodies all emitted great fragrance and light. Each Bodhisattva held a lamp in their hand to offer to the Buddhas of the ten directions. Since the Seven Buddhas of the Past, they have been related to these Buddhas as family members, upholding the five precepts and generating the Bodhi mind, in order to tame all sentient beings and cause them to generate the Bodhi mind, therefore they manifested and accepted these bodies.'
Furthermore, the Sutra of Miscellaneous Treasures states: 'In the past, there was an Arhat ascetic who kept a Shami (novice monk). He knew that this Shami would surely die in seven days, so he gave him leave to go home. On the seventh day, he ordered him to return. The Shami bid farewell to his teacher and went home. On the way, he saw many ants being carried away by the water, their lives about to end. He generated a compassionate heart, took off his kasaya (robe), used earth to block the water flow, and then took the ants out and placed them in a dry place, and all the ants survived. On the seventh day, the Shami returned to his teacher. The teacher felt very strange, and immediately entered samadhi (meditative state) and observed with his divine eye, knowing that the Shami had no other merit. Because of the cause of saving the ants, he did not die in seven days and was able to extend his life (also, repairing old stupas can also extend life, and repairing the cracks in the walls of the Sangharama (monastery) can also extend life).'
Furthermore, the Great Compassion Sutra states: The Buddha told Ananda, 'In the past...'
世有大商主。為采寶故。將諸商人入于大海。彼所乘船眾寶悉滿。至海中間其船卒壞。時彼商人心懷怖畏。極生憂惱。其中或有得船板者。或有浮者。有命終者。我于爾時。作商主在彼大海中。用以浮囊安隱而度。時有五人呼商主言。大士商主唯愿惠。施我等無畏。說是語已。爾時商主即告之言。諸丈夫勿生怖畏。我令汝等從此大海安隱得度。阿難。彼時商主身帶利劍而作是念。大海之法不居死屍。如其我今自捨身命。此諸商人必能得度大海之難。作是念已即喚商人。置已身上令善捉持。彼諸商人有騎背者。有抱肩者。有捉髀者。爾時商主。為欲施彼無怖畏故。大悲修心起大勇猛。即以利劍斷已命根。迎取命終。於時大海漂其死屍置之岸上。時五商人便得度海。安隱受樂。平吉無難還閻浮提。阿難。彼時商主豈異人乎。我身是也。五商人者今五比丘是也。是五比丘。昔于大海而得度脫。今復於此生死大海。而得度脫。安置無畏涅槃彼岸。
又大智度論云。乃往過去無量阿僧祇劫。有大林樹。多諸禽獸。野火來燒三邊俱起。唯有一邊而躡一水。眾獸窮逼逃命無地。佛言我于爾時。為大身多力鹿。以前腳跨一岸。以後腳踏一岸。令眾獸蹈背上而度。皮肉盡壞。以慈悲力忍之至死。最後一兔來。氣力已竭自強努力。忍
【現代漢語翻譯】 現代漢語譯本 世間有一位大商主（Mahasarthavaha，偉大的商隊首領）。爲了採集寶物，他帶領眾多商人進入大海。他們所乘坐的船隻裝滿了各種寶物。當船行駛到海中央時，突然沉沒。當時，商人們內心充滿恐懼，極度憂愁苦惱。其中有些人抓住了船板，有些人設法漂浮，還有些人因此喪命。我當時就是那位在大海中的商主，用浮囊安全地渡過了難關。當時有五個人呼喚商主說：『大士（Mahasattva，偉大的存在）商主，請您賜予我們無畏的庇護！』說完之後，商主就告訴他們說：『各位丈夫，不要害怕！我讓你們安全地渡過這片大海。』 阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）。當時，商主身上帶著利劍，心中想著：『大海的規律是不容許死屍停留的。如果我現在捨棄自己的生命，這些商人一定能夠渡過大海的災難。』想到這裡，他立刻呼喚商人，讓他們把自己抬起來，牢牢抓住。那些商人有的騎在他的背上，有的抱著他的肩膀，有的抓著他的大腿。當時，商主爲了給予他們無畏的庇護，以大悲心修習，生起大勇猛，就用利劍斬斷了自己的命根，迎接死亡。當時，大海將他的屍體衝到岸邊。這五個商人因此得以渡過大海，平安喜樂，沒有任何災難地回到了閻浮提（Jambudvipa，我們所居住的世界）。 阿難，當時的商主難道是別人嗎？就是我的前身啊。那五個商人就是現在的五比丘（Panchavargika，佛陀最初度化的五位弟子）。這五位比丘，過去在大海中得以解脫，現在又在這生死大海中得以解脫，被安置在無畏的涅槃（Nirvana，解脫）彼岸。 又，《大智度論》（Mahaprajnaparamita-sastra，龍樹菩薩所著，解釋《大般若經》的論書）中說，在過去無量阿僧祇劫（Asamkhya kalpa，極長的時間單位）之前，有一片大森林，其中生活著許多禽獸。突然發生野火，從三面燒來，只有一面靠近水源。眾獸窮途末路，無處可逃。佛說，我當時是一隻身軀巨大、力氣很大的鹿，用前腳跨在一岸，後腳踏在另一岸，讓眾獸踩著我的背渡過。我的皮肉全部損壞，以慈悲的力量忍受痛苦直到死去。最後來了一隻兔子，氣力已經耗盡，但仍然勉強努力忍耐。
【English Translation】 English version There was once a great merchant leader (Mahasarthavaha). For the sake of collecting treasures, he led many merchants into the great ocean. The ship they were on was filled with various treasures. When the ship reached the middle of the ocean, it suddenly broke apart. At that time, the merchants were filled with fear and extreme sorrow. Some of them grabbed onto planks of wood, some managed to float, and some lost their lives. At that time, I was that merchant leader in the great ocean, and I safely crossed over using a floatation device. At that time, five people called out to the merchant leader, saying, 'Great being (Mahasattva), merchant leader, please grant us the gift of fearlessness!' After saying this, the merchant leader then told them, 'Gentlemen, do not be afraid! I will enable you to safely cross this great ocean.' Ananda, at that time, the merchant leader was carrying a sharp sword and thought to himself, 'The law of the great ocean does not allow corpses to remain. If I now give up my own life, these merchants will surely be able to overcome the disaster of the great ocean.' Thinking this, he immediately called out to the merchants, asking them to lift him up and hold on tightly. Some of the merchants rode on his back, some hugged his shoulders, and some grabbed his thighs. At that time, the merchant leader, in order to give them the gift of fearlessness, cultivated great compassion and aroused great courage, and then used the sharp sword to sever his own life, welcoming death. At that time, the great ocean washed his corpse onto the shore. These five merchants were thus able to cross the ocean, peacefully and joyfully, and return to Jambudvipa without any disasters. Ananda, was the merchant leader at that time someone else? It was my former self. Those five merchants are the present five bhikkhus (Panchavargika). These five bhikkhus, in the past were liberated in the great ocean, and now they are again liberated in this great ocean of samsara, and are placed on the fearless shore of Nirvana. Furthermore, the Mahaprajnaparamita-sastra says that in the past, immeasurable asamkhya kalpas ago, there was a large forest with many birds and beasts. Suddenly, a wildfire broke out, burning from three sides, with only one side near a water source. The animals were trapped and had nowhere to escape. The Buddha said that at that time, I was a large and strong deer, with my front legs straddling one bank and my hind legs on the other, allowing the animals to step on my back to cross over. My skin and flesh were completely damaged, and I endured the pain with the power of compassion until death. Finally, a rabbit came, its strength already exhausted, but it still勉強努力忍耐.
令得過。過已脊折墮水而死。如是久有非但今也。前得度者今諸弟子是。最後一兔者今須跋陀是。佛世世樂行精進。今猶不息。
又賢愚經云。佛過去久遠世時。時世饑儉。如來因地慈救眾生。作大魚身長五百由旬。國人須其肉者。無問人畜皆來取啖。取已還生。經於十二年施其肉血。又受生經云。昔者菩薩。曾為鱉王。生長大海化諸同類。子民群眾。皆修仁德。王自奉行慈悲救護。愍于眾生如母愛子。其海深長邊際難限。而悉周至靡不更歷。於時鱉王。出於海外在邊臥息。積有日月其背堅燥。猶如陸地。賈人遠來因止其上。破薪然火炊煮飯食。系其牛馬。車乘載石皆著其上。鱉王欲起入水。畏墮不仁。適欲強忍痛不可勝。便設權計。入淺水處除滅火毒。不危眾賈。賈眾恐怖。謂湖卒漲悲哀呼嗟。歸命諸天唯見救濟。鱉王心益愍之。因報賈人曰。慎莫恐怖吾被火焚。故舍入水欲令痛息。今當相安。終不相危。眾賈聞之。知有活望。俱時發聲言。南無佛。鱉興大慈還負眾賈。移在岸邊。眾人得脫靡不歡喜。遙稱鱉王而嘆其德。尊為橋樑多所過度。行為大舟超越三界。設得佛道。當復救脫生死之厄。鱉王報曰。善哉善哉。當如汝言。各自別去。佛言時鱉王者。我身是也。五百賈人者。今五百弟子舍利弗等是也。
【現代漢語翻譯】 現代漢語譯本： 讓兔子得以逃脫。逃脫后，兔子因為脊椎斷裂而掉入水中淹死了。這樣的事情已經發生很久了，不僅僅是現在。之前那些得以逃脫的兔子，就是現在的諸位弟子。最後一隻兔子，就是現在的須跋陀（Subhadda）。佛陀世世代代都樂於修行精進，至今仍然沒有停止。 又《賢愚經》中說，佛陀在過去很久遠的時代，當時世道饑荒，如來在因地時慈悲救度眾生，化作一條身長五百由旬的大魚。國內需要魚肉的人，無論是人還是動物，都來取食魚肉。取食后，魚肉還會再生。這樣經過了十二年，佛陀施捨了自己的肉和血。另外，《受生經》中說，過去菩薩曾經是一隻鱉王，生長在大海中，教化同類，子民眾多，都修習仁德。鱉王自己奉行慈悲，救護眾生，像母親愛護孩子一樣。這片大海深廣無垠，難以到達邊際，但鱉王都周遍巡視，沒有遺漏。當時，鱉王從海外出來，在岸邊休息，經過了很長時間，它的背部變得堅硬幹燥，就像陸地一樣。一些遠道而來的商人，就在它的背上停下來，劈柴生火，煮飯做菜，拴上牛馬，用車輛裝載石頭，都放在它的背上。鱉王想要起身進入水中，又害怕這樣做是不仁義的。想要強忍著疼痛，卻又無法忍受。於是就想了一個權宜之計，進入淺水的地方，消除火焰的毒熱，不危及眾商人。商人們非常驚恐，以為湖水突然上漲，悲哀地呼喊，向諸天神祈求救濟。鱉王更加憐憫他們，於是告訴商人們說：『不要害怕，我是因為被火焚燒，所以才進入水中，想要減輕痛苦。現在我們互相安好，我終究不會危害你們。』商人們聽了，知道有了活下去的希望，一起發出聲音說：『南無佛（Namo Buddha，皈依佛陀）！』鱉王興起大慈悲心，又揹負著眾商人，轉移到岸邊。眾人得以脫險，沒有不歡喜的，遙遠地稱讚鱉王的德行，尊敬它為橋樑，讓很多人得以渡過難關，它的行為就像一艘大船，超越三界。如果能夠證得佛道，應當再次救脫眾生的生死之苦。鱉王回答說：『善哉！善哉！應當像你們說的那樣。』然後各自告別離去。佛陀說，當時的鱉王，就是我的前身。那五百個商人，就是現在的五百弟子，舍利弗（Sariputta）等。
【English Translation】 English version: He let the rabbit escape. After escaping, the rabbit fell into the water and drowned because its spine was broken. Such things have happened for a long time, not just now. Those who escaped before are now all the disciples. The last rabbit is now Subhadda (須跋陀). The Buddha has been diligently practicing with joy for lifetimes, and still does not cease now. Furthermore, the 《Xian Yu Jing》 (賢愚經, Sutra of the Wise and Foolish) says that in the distant past, during a time of famine, the Tathagata (如來) compassionately saved sentient beings in his causal stage, transforming into a large fish with a body length of five hundred yojanas (由旬, ancient Indian unit of distance). People in the country who needed fish meat, whether human or animal, came to take and eat the fish meat. After being taken, the fish meat would regenerate. In this way, for twelve years, the Buddha gave away his flesh and blood. In addition, the 《Shou Sheng Jing》 (受生經, Sutra of Rebirth) says that in the past, the Bodhisattva (菩薩) was once a turtle king, growing in the great sea, teaching his fellow beings, with many subjects, all cultivating benevolence. The turtle king himself practiced compassion, protecting sentient beings like a mother loves her children. This sea was deep and boundless, difficult to reach the edge, but the turtle king thoroughly patrolled it, without missing anything. At that time, the turtle king came out of the sea and rested on the shore. After a long time, its back became hard and dry, like land. Some merchants who came from afar stopped on its back, chopped wood to make a fire, cooked food, tied up cattle and horses, and loaded stones on vehicles, all on its back. The turtle king wanted to get up and enter the water, but was afraid that doing so would be unrighteous. Wanting to endure the pain, he could not bear it. So he devised an expedient plan, entering a shallow place to eliminate the heat of the flames, without endangering the merchants. The merchants were very frightened, thinking that the lake had suddenly risen, and cried out in sorrow, praying to the gods for salvation. The turtle king felt even more compassion for them, and told the merchants: 'Do not be afraid, I am entering the water because I was burned by the fire, wanting to relieve the pain. Now we are safe with each other, and I will not harm you.' The merchants heard this, knowing that there was hope for survival, and together they said: 'Namo Buddha (南無佛, Homage to the Buddha)!' The turtle king aroused great compassion and carried the merchants again, transferring them to the shore. Everyone was rescued, and there was no one who was not happy, praising the turtle king's virtue from afar, respecting him as a bridge, allowing many people to overcome difficulties, his actions were like a great ship, transcending the three realms. If he can attain Buddhahood, he should again save sentient beings from the suffering of birth and death.' The turtle king replied: 'Excellent! Excellent! It should be as you say.' Then they said goodbye and left. The Buddha said that the turtle king at that time was my former self. Those five hundred merchants are now the five hundred disciples, Sariputta (舍利弗) and others.
又正法念經云。若有眾生。見犯法者應受死苦。以財贖命令其得脫。不求恩報。命終生常歡喜天。從天退還得受人身。不遭王難。若有眾生持戒。見大火起焚燒眾生以水滅。火。救諸眾生。命終生行道天。受種種樂。
又如度狗子經說。昔有一國。穀米踴貴人民飢餓。時有沙門入城分衛。周遍門室無所以獲。次至長者大豪貴門。得粗惡飯。適欲出城。門中逢一射獵屠兒。抱一狗子持歸欲殺。見沙門歡喜前為作禮。沙門咒愿老壽長生。沙門知有狗子疑欲殺之故。問其人。今何所赍。答曰空行無所獲持。沙門又問。吾已見之。何為藏匿。殺生之罪甚為不善。愿持我食貿此狗子。令命得濟卿福無量。其人答曰。不能相與。我故行求家門共食。卿此少飯何所足乎。沙門慇勤曉喻語之。其人抵突不肯隨言。沙門又言。設不肯者。可以示我。其人即出以示沙門。沙門舉飯以飼狗子。以手摩抆咒愿淚出。卿罪所致得是犬身。不得自在見殺食啖。使爾世世罪滅福生。離狗子身得生為人。所在遇法三寶自然。狗子得食善心生焉。踴躍歡喜知自歸依。人將還家屠殺共食。狗子命過即生豪。貴大長者家。適生墮地便有慈心。時彼沙門分衛次。到長者門裡分衛。時長者子見彼沙門。憶識本緣。便前稽首禮沙門足。請前供養百味飲食。
【現代漢語翻譯】 現代漢語譯本 《正法念處經》中又說，如果眾生見到有人觸犯法律，應該受到死刑的痛苦，用錢財贖回他的性命，使他得以脫離苦難，不求任何回報，此人命終之後會往生到常歡喜天（一種天界名稱）。從天界退下來后，還能再次獲得人身，不會遭遇牢獄之災。如果眾生能夠持守戒律，見到大火燃起焚燒眾生，用水撲滅火焰，救助這些眾生，此人命終之後會往生到行道天（一種天界名稱），享受各種各樣的快樂。
又如《度狗子經》所說，過去有一個國家，糧食價格飛漲，人民飢餓。當時有一位沙門（出家修道的人）進入城中乞食，走遍各家各戶都沒有得到食物。後來到了一位富裕的長者（有地位的富人）家，得到了一些粗劣的飯食。正要出城時，在門口遇到一個射獵的屠夫，抱著一隻小狗，準備帶回家宰殺。屠夫見到沙門，歡喜地向前行禮。沙門為他祝願，祝他長壽。沙門知道屠夫抱著小狗，懷疑他要殺掉它，所以問那個人：『你現在拿著什麼？』屠夫回答說：『空手而行，什麼也沒得到。』沙門又問：『我已經看見了，為什麼要隱藏？殺生的罪過非常不好。我願意用我的食物交換這隻小狗，讓它保住性命，你的福報將是無量的。』那人回答說：『不能給你。我正要去找食物，全家一起吃。你這點飯怎麼夠呢？』沙門慇勤地勸說他，那人推脫不肯聽從。沙門又說：『如果不肯給，可以讓我看看。』那人就把小狗拿出來給沙門看。沙門舉起飯餵給小狗，用手撫摸它，祝願它，流下了眼淚，說：『你因為罪業深重，才得到這樣的狗身，不得自由，面臨被宰殺食用的命運。希望你世世代代罪業消滅，福報增長，脫離狗身，轉生為人，無論在哪裡都能遇到佛法三寶。』小狗得到食物，善心生起，歡喜跳躍，知道要歸依。屠夫將小狗帶回家，宰殺后全家一起吃了。小狗死後，立即轉生到豪門貴族的大長者家。剛生下來就具有慈悲心。當時那位沙門乞食，再次來到長者家門口。長者的兒子見到那位沙門，回憶起前世的因緣，便上前叩拜沙門的腳，請沙門接受供養，供養各種美味的飲食。
【English Translation】 English version Also, the Zheng Fa Nian Chu Jing (Sutra on the Correct Contemplation of the Dharma) states: If there are sentient beings who see someone who has violated the law and should suffer the pain of death, and they redeem their life with wealth, allowing them to escape suffering, without seeking any reward, after their life ends, they will be reborn in the Chang Huan Xi Tian (Heaven of Constant Joy). After descending from the heavens, they will be able to obtain a human body again and will not encounter imprisonment. If sentient beings can uphold the precepts and see a great fire burning sentient beings, they extinguish the fire with water and rescue these sentient beings, after their life ends, they will be reborn in the Xing Dao Tian (Heaven of Practicing the Way), enjoying all kinds of happiness.
Furthermore, as the Du Gou Zi Jing (Sutra on Saving the Dog) says, in the past there was a country where grain prices soared and the people were starving. At that time, there was a Shamen (ascetic monk) who entered the city to beg for food, but he did not obtain any food from house to house. Later, he arrived at the home of a wealthy Zhangzhe (elder, a person of high status), and obtained some coarse food. Just as he was about to leave the city, he met a hunting butcher at the gate, carrying a puppy, preparing to take it home to slaughter. The butcher saw the Shamen and happily stepped forward to pay his respects. The Shamen wished him longevity. The Shamen knew that the butcher was carrying a puppy and suspected that he wanted to kill it, so he asked the person: 'What are you carrying now?' The butcher replied: 'Walking empty-handed, I have not obtained anything.' The Shamen asked again: 'I have already seen it, why hide it? The sin of killing is very bad. I am willing to exchange my food for this puppy, so that it can save its life, and your blessings will be immeasurable.' That person replied: 'I cannot give it to you. I am going to find food for the whole family to eat together. How can your little bit of food be enough?' The Shamen earnestly persuaded him, but that person refused to listen. The Shamen then said: 'If you are not willing to give it, can you show it to me?' That person took out the puppy to show the Shamen. The Shamen raised the food to feed the puppy, stroked it with his hand, blessed it, and shed tears, saying: 'Because of your heavy sins, you have obtained such a dog's body, unable to be free, facing the fate of being slaughtered and eaten. I hope that your sins will be extinguished and your blessings will increase generation after generation, that you will leave the dog's body and be reborn as a human, and that you will encounter the Dharma and the Three Jewels wherever you are.' The puppy received the food, and a good heart arose, jumping with joy, knowing to take refuge. The butcher took the puppy home, slaughtered it, and the whole family ate it together. After the puppy died, it was immediately reborn into the home of a wealthy Zhangzhe from a noble family. As soon as he was born, he had a compassionate heart. At that time, that Shamen was begging for food and came to the door of the Zhangzhe's house again. The Zhangzhe's son saw that Shamen, recalled the cause and condition of his previous life, and stepped forward to prostrate himself at the Shamen's feet, inviting the Shamen to accept offerings, offering all kinds of delicious food.
前白父母言。今我欲逐此大和尚。奉受經戒。為作弟子。父母愛重不肯聽之。我今一門有汝一子。當以續後家門之主。何因便欲棄家而去。小兒啼泣不肯飲食。不欲聽我便自就死。父母見然。便聽令去。隨師學道。除去鬚髮被三法衣。諷誦佛經深解其義。便得三昧立不退轉。開化一切發大道意。佛世難值經道難聞。能與相值無不蒙度。畜生尚有得道。豈況於人寧不獲果。縱復缺犯還生慚愧。白凈已來黑垢自滅。
又雜阿含經云。爾時世尊告諸比丘。過去世時。有一鳥。名曰羅婆。為鷹所捉飛騰虛空。于空鳴喚言。我不自覺忽遭此難。我坐舍離父母境界而游他處。故遭此難。如何今日。為他所囚不得自在。鷹語羅婆。汝當何處自有境界而得自在。羅婆答言。我于田耕壟中。自有境界。足免諸難。是為我家父母境界。鷹于羅婆起憍慢言。放汝令去。還耕壟中。能得脫不。於是羅婆得脫鷹爪。還到耕壟大塊之下。安住止處。然復于塊上欲與鷹鬥。鷹則大怒。彼是小鳥敢與我鬥。瞋恚極盛峻飛直博。於是羅婆入于塊下。鷹鳥飛勢臆沖堅塊。碎身即死。時羅婆鳥深伏塊下。仰說偈言。
鷹鳥用力來 羅婆依自塊 乘瞋猛盛力 致禍碎其身 我具足通達 依于自境界 伏怨心隨善 自觀欣其力 縱汝有
【現代漢語翻譯】 現代漢語譯本 （孩子）之前告訴父母：『現在我想跟隨這位大和尚，接受經書和戒律，做他的弟子。』父母因為疼愛而不肯答應。『我們家只有你這一個兒子，應該繼承家業，怎麼能拋棄家庭離開呢？』小孩哭泣不肯吃飯喝水，說不答應他就要去死。父母見狀，就答應讓他去了，跟隨師父學習佛法，剃除鬚髮，穿上袈裟，誦讀佛經，深刻理解其中的含義，於是就得到了三昧（Samadhi，指心神平靜、專注的狀態），達到不退轉的境界，開化一切眾生，發起追求無上智慧的心。佛出世很難遇到，佛經也很難聽聞，能夠遇到的人沒有不被救度的。就連畜生尚且有得道的，更何況是人呢，難道不能獲得果報嗎？即使犯了錯誤，還能生起慚愧之心，從清凈的狀態開始，黑色的污垢自然就會消滅。
《雜阿含經》中又說：當時，世尊告訴各位比丘：過去世的時候，有一隻鳥，名叫羅婆（Lava，鳥名），被老鷹抓住，在空中飛騰。羅婆在空中鳴叫說：『我沒有意識到，突然遭遇這樣的災難，我因為離開了父母的庇護範圍，到別的地方遊蕩，所以遭遇了這樣的災難。現在我被囚禁，不得自由。』老鷹問羅婆：『你在哪裡有自己的庇護範圍，可以得到自由呢？』羅婆回答說：『我在田地耕作的田埂中，有自己的庇護範圍，可以避免各種災難，那是我的家，是我父母的庇護範圍。』老鷹對羅婆產生了輕慢之心，說：『放你走，回到田埂中，就能逃脫嗎？』於是羅婆掙脫了老鷹的爪子，回到田埂的大土塊下面，安穩地待在那裡。然後又在土塊上想要和老鷹搏鬥。老鷹非常憤怒，心想這隻小鳥竟然敢和我搏鬥，怒火中燒，猛衝直撞。於是羅婆躲進了土塊下面，老鷹因為衝勢太猛，胸口撞在堅硬的土塊上，粉身碎骨而死。當時羅婆鳥深深地藏在土塊下面，仰頭說了偈語：
『老鷹用力來，羅婆依仗土塊； 憑藉憤怒的猛烈力量，招致災禍粉碎自身。 我完全通達，依靠自己的庇護範圍； 降伏怨恨之心，隨順善良，自我觀察，欣喜自己的力量。 縱然你有（力量）』
【English Translation】 English version He previously told his parents, 'Now I wish to follow this great monk, receive the scriptures and precepts, and become his disciple.' His parents, out of love, refused to allow it. 'We only have you, one son, in our family, who should continue the family line. How can you abandon your home and leave?' The child cried and refused to eat or drink, saying that if they didn't agree, he would die. Seeing this, his parents allowed him to go, to follow the master to study the Dharma, shave his head, wear the monastic robes, recite the Buddhist scriptures, and deeply understand their meaning. Thus, he attained Samadhi (a state of mental calmness and concentration), reaching the state of non-retrogression, enlightening all beings, and generating the aspiration for supreme wisdom. It is rare to encounter a Buddha in the world, and it is also rare to hear the Dharma. Those who are able to encounter it are all saved. Even animals can attain enlightenment, let alone humans, how could they not obtain the fruit? Even if they make mistakes, they can still generate a sense of shame. Starting from a state of purity, the black defilements will naturally disappear.
The Samyukta Agama Sutra also says: At that time, the World Honored One told the Bhikkhus: In the past, there was a bird named Lava (bird's name), which was caught by a hawk and soared into the sky. Lava cried out in the sky, saying, 'I was unaware and suddenly encountered this disaster. I wandered to other places, leaving the boundaries of my parents' protection, so I encountered this disaster. Now I am imprisoned and cannot be free.' The hawk asked Lava, 'Where do you have your own boundaries where you can be free?' Lava replied, 'In the ridges of the cultivated fields, I have my own boundaries, which can avoid all kinds of disasters. That is my home, the boundaries of my parents' protection.' The hawk became arrogant towards Lava, saying, 'I will let you go. Can you escape by returning to the ridges?' Thereupon, Lava broke free from the hawk's claws and returned to the large clod of earth in the ridges, where it stayed safely. Then, on the clod, it wanted to fight the hawk. The hawk was very angry, thinking that this little bird dared to fight with me. Filled with rage, it charged straight at it. Then Lava hid under the clod, and the hawk, due to its momentum, crashed its chest against the hard clod, shattering its body and dying. At that time, the Lava bird hid deeply under the clod and, looking up, spoke this verse:
'The hawk comes with force, Lava relies on the clod; Relying on the fierce power of anger, it brings disaster and shatters its own body. I fully understand, relying on my own boundaries; Subduing the heart of resentment, following goodness, observing myself, rejoicing in my strength. Even if you have (strength)'
兇愚 百千龍象力 不如我智慧 十六分之一 觀我智勝殊 摧滅于蒼鷹
頌曰。
含識皆畏死 有命懼險危 如魚困池涸 難逢流水希 親疏皆父母 何得不悲時 但慈救厄苦 福報自然隨
興福部第十五(此有六緣)述意緣修福緣應法緣䞋施緣洗僧緣雜福緣
述意緣第一
昔優填初刻栴檀。波斯始鑄金質。皆現寫真容。工圖妙相。故能流光動瑞避席。施虔爰至。發爪兩塔。衣影二臺。皆是如來在世。已見成軌。自收跡河邊。阇維林外。八王請分。還國起塔。及瓶炭二所。於是十剎興焉。其生處得道。說法涅槃。髮髻頂骨。四牙雙跡。缽杖唾𡀄。泥洹僧等。皆樹塔勒銘。標碣神異。爾後百有餘年。阿育王。遣使浮海。壞撤諸塔。分取捨利。還值風潮。頗有遺落。故今海族之中。時或遇者是。后八萬四千。因之而起。育王諸女。亦次發凈心。並鐫石镕金。圖寫神狀。至能浮江泛海。影化東川。雖復靈蹟潛通。而未彰視聽。及蔡愔秦景自西域還至。始傳畫疊釋迦。於是涼臺壽陵。併圖其相。自茲厥後。形像塔廟。與時競列。洎于梁代。遺光奧盛。但法身無像。因感故形。感見有參差。故形應有殊別。若乃心路蒼茫。則真儀隔化。情志慊切。則木石開心。故劉殷至
【現代漢語翻譯】 現代漢語譯本： 兇殘愚昧之人，即使有百千龍象之力，也不如我智慧的十六分之一。 觀察我的智慧殊勝，能摧滅像蒼鷹一樣的邪見。
頌曰：
一切有情眾生都畏懼死亡，有生命者都害怕危險。 就像魚困在乾涸的池塘里，難以遇到流水。 （眾生）親近的、疏遠的，都可能是（過去的）父母，怎麼能不為之悲傷呢？ 只要慈悲救助他們的困厄痛苦，福報自然會隨之而來。
興福部第十五（這裡有六種因緣）：述意緣、修福緣、應法緣、䞋施緣、洗僧緣、雜福緣。
述意緣第一
過去優填王最初雕刻栴檀佛像（Chandana，一種檀香），波斯匿王（Prasenajit，古印度拘薩羅國國王）開始鑄造金質佛像，都展現了佛陀的莊嚴容貌，工匠描繪了精妙的相好。因此能夠流光溢彩，感動眾人。施捨的虔誠由此達到極致。阿育王（Ashoka，孔雀王朝國王）建造發爪塔和衣影臺，都是如來佛在世時已經形成的規範。自從在收跡河邊（Kusinara，佛陀涅槃地附近的河流）和阇維林外（ cremation ground，火葬場），八王請求分舍利，回國建塔，以及瓶塔和炭塔兩處，於是十座佛塔興建起來。佛陀的出生地、得道處、說法處、涅槃處，以及髮髻、頂骨、四牙、雙跡、缽、杖、唾壺、泥洹僧等，都樹立佛塔並刻上銘文，標示其神異之處。此後一百多年，阿育王派遣使者浮海，拆毀諸塔，分取捨利，途中遭遇風潮，頗有遺落，所以現在海族之中，有時還能遇到（舍利）。後來八萬四千塔，因此而興建。阿育王的女兒們，也依次發清凈心，並鐫刻石頭，熔鑄金像，描繪佛的神態，甚至能夠浮江泛海，影化東川。雖然靈蹟潛通，但尚未彰顯於世人。等到蔡愔（Cai Yin）和秦景（Qin Jing）從西域返回，才開始傳播用絹帛繪製的釋迦牟尼佛像（Sakyamuni，佛教創始人）。於是涼臺和壽陵，都繪製了佛像。自此以後，佛像和塔廟，與時代競相排列。到了梁代，遺留的光輝更加興盛。但法身無相，因感應而顯現形象。因為感應所見有差異，所以顯現的形象也有不同。如果心路迷茫，那麼真實的儀容就會被隔絕。如果情志懇切，那麼木頭和石頭也會開出蓮花。所以劉殷（Liu Yin）至誠感應。
【English Translation】 English version: A cruel and foolish person, even with the strength of a hundred thousand dragons and elephants, is not equal to one-sixteenth of my wisdom. Observe the superiority of my wisdom, which can destroy evil views like a hawk.
Verse:
All sentient beings fear death, and those with life fear danger. Like a fish trapped in a dried-up pond, it is difficult to find flowing water. Those who are close and those who are distant may all be (past) parents, how can one not be saddened by this? As long as one compassionately saves them from their suffering, blessings will naturally follow.
Chapter 15 of the Xingfu Section (this has six causes): Cause of Intention, Cause of Cultivating Blessings, Cause of Responding to the Dharma, Cause of Generosity, Cause of Washing Monks, Cause of Miscellaneous Blessings.
First Cause of Intention
In the past, King Udayana (Udayana, a king in ancient India) first carved a sandalwood image of the Buddha (Chandana, a type of sandalwood), and King Prasenajit (Prasenajit, the king of Kosala in ancient India) began to cast a golden image, both displaying the Buddha's dignified appearance, and artisans depicted the exquisite features. Therefore, they were able to radiate light and move people. The sincerity of giving reached its peak. King Ashoka (Ashoka, a king of the Mauryan dynasty) built hair and nail stupas and robe shadow platforms, all of which were norms already established when the Tathagata (Tathagata, 'one who has thus gone', an epithet of the Buddha) was in the world. Since at the river where the traces were collected (Kusinara, a river near where the Buddha entered Nirvana) and outside the cremation ground (cremation ground), the eight kings requested to divide the relics, return to their countries to build stupas, as well as the vase stupa and charcoal stupa, ten stupas were built. The Buddha's birthplace, place of enlightenment, place of teaching, place of Nirvana, as well as hair buns, skull, four teeth, double footprints, bowl, staff, spittoon, Nirvana monks, etc., all had stupas erected and inscriptions carved, marking their divine wonders. More than a hundred years later, King Ashoka sent envoys to sail the sea, demolish the stupas, and divide the relics. On the way, they encountered storms, and some were lost, so now among the sea tribes, one may occasionally encounter (relics). Later, eighty-four thousand stupas were built because of this. King Ashoka's daughters also successively developed pure minds, and carved stones, cast gold statues, and depicted the Buddha's appearance, even able to float on rivers and seas, and transform into eastern rivers. Although the spiritual traces were secretly connected, they were not yet revealed to the world. When Cai Yin (Cai Yin) and Qin Jing (Qin Jing) returned from the Western Regions, they began to spread the silk-painted image of Sakyamuni Buddha (Sakyamuni, the founder of Buddhism). Therefore, Liangtai and Shouling both painted Buddha images. Since then, Buddha images and stupas have been competing with the times. By the Liang Dynasty, the remaining glory was even more prosperous. But the Dharma body is without form, and manifests form due to perception. Because the perceptions seen are different, the forms that appear are also different. If the path of the mind is confused, then the true appearance will be isolated. If the emotions are sincere, then wood and stone will also bloom lotuses. Therefore, Liu Yin's (Liu Yin) sincerity was responsive.
孝誠感。釜底為之生銘。丁蘭溫清竭誠。木母以之變色。魯陽回戈而日轉。杞婦下淚而城崩。斯皆隱惻。入其性情。故使徴祥昭乎耳目。是知道藉人弘。神由物感。豈曰虛哉。是以祭神如神在。則神道交矣。敬像如敬佛。則法身應矣。故入道必以智慧為本。智慧必以福德為基。譬猶鳥備二翼。倏舉萬尋。車足兩輪。一馳千里。豈不勤哉。豈不勖哉。
修福緣第二
如佛說福田經云。佛告天帝。復有七法廣施。名曰福田。行者得福即生梵天。何謂為七。一者興立佛圖僧房堂閣。二者園果浴池樹木清凈。三者常施醫藥療救眾病。四者作牢堅船濟度人民。五者安設橋樑過度羸弱。六者近道作井渴乏得飲。七者道作圊廁施便利處。是為七事得梵天福。
爾時坐中有一比丘。名曰聽聰。聞法欣悅。即白佛言。我自惟念先世之時。生波羅奈國。為長者子。于大道邊起立精舍。床臥漿糧供給眾僧。行路頓乏亦得止息。緣此功德。命終生天為天帝釋。下生世間為轉輪王。各三十六返。典領天人九十一劫。足下生毛躡空而游。食福自然。今值世尊顧臨眾生。蠲我愚濁。安以靜慧。生死栽枯。號曰真人。功報成諦其為然矣。
復有一比丘。名曰波拘盧。即白佛言。憶念我昔。生拘那竭國為長者子。時世無佛。眾僧
【現代漢語翻譯】 現代漢語譯本 孝誠的感應。如同在鍋底也能出現銘文。丁蘭竭盡誠意來侍奉父母，以求冬溫夏清，他的木雕母親因此而變色。魯陽公揮動戈，太陽為之倒轉。杞梁妻哭泣，城墻為之崩塌。這些都是因為真摯的情感深入到人的本性之中，所以才使得徵兆顯現在人們的耳目之前。由此可知，道是憑藉人來弘揚的，神是由事物感應而來的，這難道是虛假的嗎？因此，祭祀神靈要像神靈真的存在一樣，這樣才能與神靈相溝通。尊敬佛像要像尊敬真佛一樣，這樣才能得到法身的感應。所以，進入佛道必須以智慧為根本，而智慧必須以福德為基礎。這就好比鳥具備兩隻翅膀，才能一下子飛到萬丈高空；車子具備兩個輪子，才能一日奔馳千里。難道能不勤奮嗎？難道能不勉勵自己嗎？ 修福緣第二 如佛所說《福田經》所說，佛告訴天帝釋，又有七種廣行佈施的方法，稱為『福田』。修行者因此而得福，死後可以升到梵天。這七種方法是什麼呢？第一是興建佛寺、僧房、殿堂、樓閣。第二是開闢園林果樹、沐浴池塘，種植樹木，保持環境清凈。第三是經常施捨醫藥，救治各種疾病。第四是製造堅固的船隻，用來救濟百姓。第五是設定橋樑，幫助體弱的人渡過。第六是在道路附近挖掘水井，讓口渴的人得到飲用。第七是在道路旁建造廁所，提供方便的地方。這就是七種可以獲得梵天福報的事情。 當時，在座有一位比丘，名叫聽聰（聽到佛法后聰慧的人）。聽了佛法后非常高興，就對佛說：『我回憶起前世的時候，出生在波羅奈國，是一位長者的兒子。我在大路旁邊建造精舍，提供床鋪、飲食等供給僧眾，讓路途勞頓的人也能在此休息。因為這個功德，我命終之後升到天上，成為天帝釋，下生到人間就成為轉輪王，各有三十六次。統領天人和九十一劫。腳下生出毛髮，可以在空中行走，享用的福報都是自然而來的。現在遇到世尊您來憐憫眾生，消除我的愚昧和迷惑，讓我安住在清凈的智慧之中，生死之樹已經枯萎，被稱為真人。功德的報應真實不虛啊！』 又有一位比丘，名叫波拘盧（名字含義未知），就對佛說：『我回憶起過去，出生在拘那竭國，是一位長者的兒子。當時世上沒有佛，我經常供養眾僧。
【English Translation】 English version The efficacy of filial piety and sincerity. It's like inscriptions appearing on the bottom of a pot. Ding Lan served his parents with utmost sincerity, seeking to keep them warm in winter and cool in summer, and his wooden statue of his mother changed color because of it. Lu Yang swung his spear, and the sun turned back for him. The wife of Qi Liang wept, and the city walls collapsed. These are all because genuine emotions penetrate into one's nature, thus causing omens to manifest before people's eyes and ears. From this, we know that the Dao is propagated through people, and the spirit is moved by things; is this false? Therefore, worshiping the gods should be as if the gods are truly present, so that one can communicate with the spirits. Respecting the Buddha's image should be like respecting the true Buddha, so that one can receive the response of the Dharmakaya (Dharma body). Therefore, entering the path must be based on wisdom, and wisdom must be based on merit and virtue. It is like a bird with two wings, able to soar to great heights in an instant; a cart with two wheels, able to travel a thousand miles in a day. How can we not be diligent? How can we not encourage ourselves? Cultivating the Causes of Blessings, Chapter Two As the Buddha said in the Sutra of the Field of Blessings, the Buddha told the Deva King, 'There are also seven methods of giving widely, called 'Fields of Blessings.' Practitioners who do these will gain blessings and be reborn in the Brahma heavens. What are these seven methods? First, establishing Buddhist temples, monks' residences, halls, and pavilions. Second, creating gardens with fruit trees, bathing ponds, planting trees, and maintaining a clean environment. Third, constantly giving medicine to cure various diseases. Fourth, building strong ships to rescue people. Fifth, setting up bridges to help the weak to cross. Sixth, digging wells near roads so that the thirsty can drink. Seventh, building toilets by the roadside to provide convenient places. These are the seven things that can obtain the blessings of the Brahma heavens.' At that time, there was a Bhikshu (Buddhist monk) in the assembly named Ting Cong (Hearing Intelligence). He was delighted to hear the Dharma and said to the Buddha, 'I recall that in my past life, I was born in the country of Varanasi as the son of a wealthy man. I built a monastery by the side of the road, providing beds, food, and drink to the Sangha (Buddhist community), so that those who were tired from traveling could also rest there. Because of this merit, after my life ended, I was reborn in the heavens as the Deva King, and when I was born into the world, I became a Chakravartin King (Wheel-Turning King), each for thirty-six times. I ruled over gods and humans for ninety-one kalpas (eons). Hair grew from the soles of my feet, and I could travel through the air, enjoying blessings that came naturally. Now I have met the World Honored One, who has compassion for all beings, dispelling my ignorance and confusion, and allowing me to dwell in peaceful wisdom. The tree of birth and death has withered, and I am called a True Man. The reward for merit is truly real!' Another Bhikshu, named Bo Ju Lu (name meaning unknown), said to the Buddha, 'I recall that in the past, I was born in the country of Kushinagar as the son of a wealthy man. At that time, there was no Buddha in the world, and I often made offerings to the Sangha.
教化大會說法。我往聽法。聞法歡喜。將一藥果名呵梨勒。奉上眾僧。緣此果報命終生天。下生世間恒處尊貴。與眾超絕。九十一劫未曾疾病。余福值佛逮得應真。
復有一比丘。名曰須陀耶。即白世尊曰。我念宿命。生維耶離國。為小民家子。時世無佛。眾僧教化。我時持酪入市欲賣。值眾僧大會講法。過而立聽聞法歡喜。即舉瓶酪佈施眾僧。僧得咒愿益懷欣躍。緣此福德命終生天上。下生世間恒處尊貴。九十一劫。末後余愆。下生世間。母妊數月得病命終。埋母冢中月滿乃生。冢中七年飲死母乳。用自濟活。微福值佛逮得真諦。
復有一比丘。名曰阿難。即白世尊曰。憶念我昔。生羅閱祇國為庶民子。身生惡瘡治之不差。有親友道人。來語我言。當浴眾僧。取其浴汁以用洗瘡。亦可得愈。又可得福。我即歡喜。徑到寺中。加敬至心。更作新井香油浴具。洗浴眾僧。取其浴汁以用洗瘡。尋蒙除愈。緣是功德。所生端正金色晃昱。不受塵垢。九十一劫。常得凈福。僧德廣遠。今復值佛心垢消除。逮得應真。爾時坐中。有一比丘尼。名曰奈女。即白佛言。我念宿命。生波羅奈國為貧女人。時世有佛。名曰迦葉。時與大眾圍繞說法。我時在坐聞經歡喜。意欲佈施。顧無所有。自惟貧賤心用悲感。詣他園囿乞求
【現代漢語翻譯】 現代漢語譯本： 教化大會說法時，我前去聽法，聽聞佛法後心生歡喜，便將一個名為呵梨勒（一種藥果）的果子，奉獻給眾僧。因為這個果報，我命終之後便能昇天，下生到世間時，也總是處於尊貴的地位，超越眾人。在九十一劫的時間裡，從未生過疾病。憑藉剩餘的福報，值遇佛陀，最終證得阿羅漢果。
又有一位比丘，名叫須陀耶，他稟告世尊說：『我回憶起宿世的經歷，我曾出生在維耶離國，是一個小戶人家的孩子。那時世上沒有佛，只有眾僧教化世人。我當時拿著乳酪到市場上去賣，正好遇到眾僧大會講法。我路過時停下來聽法，聽後心生歡喜，便將一瓶乳酪佈施給眾僧。眾僧得到佈施后為我咒愿，我更加感到欣喜雀躍。因為這個福德，我命終之後便能升到天上，下生到世間時，也總是處於尊貴的地位。在九十一劫的時間裡，這是我最後剩餘的罪愆，使我下生到世間時，母親懷孕幾個月就得病去世了。我被埋在母親的墳墓中，滿月后才出生。在墳墓中七年，靠吸吮死去的母親的乳汁來維持生命。憑藉這微薄的福報，我值遇佛陀，最終證得真諦。』
又有一位比丘，名叫阿難，他稟告世尊說：『我回憶起過去，我曾出生在羅閱祇國，是一個平民百姓的孩子。我身上長了惡瘡，怎麼治療也不見好。有一位親友道人來告訴我，應該齋浴眾僧，然後用他們洗浴的水來清洗瘡，這樣或許可以痊癒，也可以得到福報。我聽后非常高興，立即到寺廟中，恭敬至誠地，重新修了一口新井，準備了香油和洗浴用具，洗浴眾僧。然後用他們洗浴的水來清洗瘡，很快就痊癒了。因為這個功德，我所生之處都相貌端正，身色金黃，光彩照人，不受塵垢沾染。在九十一劫的時間裡，常常得到清凈的福報。僧眾的功德廣大深遠，如今我又值遇佛陀，心中的污垢得以消除，最終證得阿羅漢果。』
當時在座中，有一位比丘尼，名叫奈女，她稟告佛陀說：『我回憶起宿世的經歷，我曾出生在波羅奈國，是一個貧窮的女人。那時世上有佛，名叫迦葉佛（過去七佛之一），當時他與大眾圍繞在一起說法。我當時在座聽經，心生歡喜，想要佈施，但顧慮自己一無所有。想到自己的貧賤，心中感到悲傷。於是我到別人的園林中乞討食物。』
【English Translation】 English version: During a Dharma assembly, I went to listen to the Dharma. Rejoicing upon hearing the Dharma, I offered a fruit called Haritaki (a medicinal fruit) to the Sangha. Due to this meritorious deed, I was reborn in heaven after death. When reborn in the world, I was always in a noble position, surpassing others. For ninety-one kalpas, I never suffered from illness. With the remaining merit, I encountered the Buddha and attained Arhatship.
Furthermore, there was a Bhikkhu named Sudaya, who said to the World-Honored One: 'I recall my past life. I was born in the country of Vaisali, as the child of a common family. At that time, there was no Buddha in the world, only the Sangha teaching. I was taking yogurt to the market to sell when I encountered a Dharma assembly of the Sangha. I stopped to listen to the Dharma and rejoiced. I immediately offered the yogurt in the bottle to the Sangha. The Sangha blessed me, and I was even more delighted. Due to this merit, I was reborn in heaven after death. When reborn in the world, I was always in a noble position. For ninety-one kalpas, this was my last remaining transgression. When reborn in the world, my mother fell ill and died a few months into her pregnancy. I was buried in my mother's tomb and was born after a month. For seven years in the tomb, I survived by drinking the milk from my dead mother. With this meager merit, I encountered the Buddha and attained the Truth.'
Furthermore, there was a Bhikkhu named Ananda, who said to the World-Honored One: 'I recall in the past, I was born in the country of Rajagriha as the child of a commoner. I developed a malignant sore on my body that would not heal. A friendly Taoist came and told me that I should bathe the Sangha and use the bathwater to wash the sore. This might heal it and also bring merit. I was delighted and immediately went to the temple. With reverence and sincerity, I built a new well, prepared fragrant oil and bathing equipment, and bathed the Sangha. I used the bathwater to wash the sore, and it was quickly healed. Due to this merit, wherever I was born, I was handsome, with a golden and radiant complexion, untouched by dust and defilement. For ninety-one kalpas, I always obtained pure merit. The Sangha's merit is vast and profound. Now I have encountered the Buddha, and the defilements in my heart have been eliminated, and I have attained Arhatship.'
At that time, there was a Bhikkhuni named Nari in the assembly, who said to the Buddha: 'I recall my past life. I was born in the country of Varanasi as a poor woman. At that time, there was a Buddha named Kashyapa Buddha (one of the past seven Buddhas), who was surrounded by a large assembly, teaching the Dharma. I was sitting there listening to the sutras and rejoiced. I wanted to make an offering, but I had nothing. I felt sad because of my poverty. So I went to other people's gardens to beg for food.'
果菰。當以施佛。乞得一㮈大而香好。擎一杅水並㮈一枚。奉迦葉佛及諸眾僧。佛知至意。咒愿受之。分佈水㮈一切周普。緣此福祚。命終生天得為天后。下生世間不由胞胎。九十一劫生㮈華中。端正鮮潔。常識宿命。今值世尊開示道眼。
爾時天帝即從座起。為佛作禮長跪叉手。白佛言。世尊。我自惟念先世之時。生拘留大國為長者子。青衣抱行入城遊觀。偶值眾僧街巷分衛。時見人民施者甚多。即自念言。愿得財寶佈施眾僧。不亦快乎。即解珠瓔佈施眾僧。同心咒愿歡喜而去。從是因緣。壽終生天得為天帝。九十一劫永離八難。
佛告天帝及諸大眾。聽我自說宿命所行。昔我前世。于波羅㮈國。近大道邊安設圊廁。國中人眾。得輕安者莫不感義。緣此功德世世清凈。累劫行道穢染不污。金色晃昱塵垢不著。食自消化無便利之患。
佛告天帝。九十六種道中佛道最尊。九十六種法中佛法最真。九十六種僧中佛僧最正。所以者何。由如來從阿僧祇劫。發願誠諦殞命積德。誓為眾生。六度四等眾善普備。得慧成滿。三界天尊無能及者。其有眾生。發一敬心向如來者。勝獲大千世界珍寶施矣。三十七品。十二部經。分別罪福言皆至誠。開三乘教皆得奉行。聞者歡喜樂作沙門。信佛行法。志尚清高。舍世
【現代漢語翻譯】 現代漢語譯本： 果菰（一種水果）。應當用來供養佛陀。乞討得到一個椰子，又大又香又好。拿著一杅水和一個椰子，奉獻給迦葉佛（Kāśyapa Buddha）以及各位僧眾。佛陀知道她的誠意，誦咒祝願並接受了供養。然後將水和椰子分給所有僧人，使他們普遍受益。因為這個福報，她命終后昇天，成為天后。下生到世間時，不是通過胞胎出生，而是在九十一劫中，于椰子花中化生。相貌端正鮮潔，常常記得前世的經歷。今生遇到世尊，開啟了智慧之眼。
當時，天帝（帝釋天，Indra）立即從座位上站起來，為佛陀作禮，長跪合掌，對佛陀說：『世尊，我回憶起前世的時候，出生在拘留大國，是長者的兒子。青衣抱著我入城遊玩觀賞。偶然遇到僧眾在街巷中乞食。當時看到很多人佈施，我就自己想：如果能得到財寶佈施給僧眾，那該多好啊。』於是解下身上的珠瓔佈施給僧眾。大家同心祝願，歡喜而去。因為這個因緣，我壽命終結后昇天，成為天帝。九十一劫中永遠脫離八難（八種不幸的境地）。』
佛陀告訴天帝以及各位大眾：『聽我說自己前世所做的事情。過去世，我在波羅奈國（Varanasi），靠近大道邊設定了廁所。國中的人們，凡是大小便後感到輕鬆安適的，沒有不感謝我的。因為這個功德，我世世代代都清凈。累劫修行，沒有被污穢沾染。身體金色晃耀，塵垢不著。食物自然消化，沒有大小便的困擾。』
佛陀告訴天帝：『九十六種道中，佛道最尊貴。九十六種法中，佛法最真實。九十六種僧中，佛僧最正直。為什麼這樣說呢？因為如來（Tathagata）從阿僧祇劫（asaṃkhyeya kalpas）以來，發願真誠，不惜生命積累功德，發誓要為眾生，六度（六波羅蜜，six pāramitās）、四等（四無量心，four immeasurables）等各種善行都普遍具備，得到智慧圓滿。三界（欲界、色界、無色界，three realms）的天人都無法與他相比。如果眾生，發出一念恭敬心向如來，勝過用大千世界（three thousand great thousand worlds）的珍寶來佈施。三十七品（三十七道品，thirty-seven factors of enlightenment），十二部經（twelve categories of Buddhist scriptures），分別說明罪與福，言語都真實誠懇。開示三乘（聲聞乘、緣覺乘、菩薩乘，three vehicles）的教法，都能奉行。聽聞的人歡喜，樂於做沙門（śrāmaṇa）。信仰佛陀，奉行佛法，志向清凈高遠，捨棄世俗。』
【English Translation】 English version: Guo Gu (a type of fruit). It should be used to offer to the Buddha. She begged and obtained a coconut, which was large, fragrant, and good. Holding a cup of water and a coconut, she offered them to Kāśyapa Buddha and all the Sangha (monastic community). The Buddha knew her sincerity, chanted blessings, and accepted the offering. Then, he distributed the water and coconut to all the monks, benefiting them universally. Because of this merit, she was reborn in heaven after her life ended, becoming a heavenly queen. When she was reborn into the world, it was not through a womb, but she was born from a coconut flower in ninety-one kalpas (aeons). Her appearance was upright and pure, and she often remembered her past lives. In this life, she encountered the World Honored One (世尊, Śākyamuni Buddha) and opened her eye of wisdom.
At that time, Indra (the lord of the devas) immediately rose from his seat, bowed to the Buddha, knelt with his palms together, and said to the Buddha: 'World Honored One, I recall my past life when I was born in the great country of Koliya as the son of a wealthy man. A servant in blue clothes carried me into the city for sightseeing. I happened to encounter the Sangha begging for alms in the streets. At that time, I saw many people giving donations, and I thought to myself: How wonderful it would be if I could obtain wealth and give it to the Sangha!' So, I took off the pearl necklace I was wearing and gave it to the Sangha. Everyone offered blessings with one heart and departed joyfully. Because of this cause, I was reborn in heaven after my life ended, becoming Indra. For ninety-one kalpas, I have been forever free from the eight difficulties (aṣṭāvināśa).'
The Buddha told Indra and all the assembly: 'Listen to me as I tell you about what I did in my past life. In a past life, in the country of Varanasi, I set up a toilet near the main road. The people in the country who felt relieved after relieving themselves all expressed their gratitude to me. Because of this merit, I have been pure in every life. Through countless kalpas of practice, I have not been defiled by impurities. My body is golden and radiant, and dust does not cling to it. Food digests naturally, and I have no problems with bowel movements.'
The Buddha told Indra: 'Among the ninety-six paths, the Buddha's path is the most noble. Among the ninety-six dharmas (teachings), the Buddha's Dharma is the most true. Among the ninety-six Sanghas, the Buddha's Sangha is the most upright. Why is this so? Because the Tathagata (如來, Buddha) has made sincere vows and accumulated merit at the cost of his life since countless asaṃkhyeya kalpas, vowing to be for the sake of all sentient beings, and has universally perfected the six pāramitās (六度, perfections), the four immeasurables (四等, brahmavihāras), and all kinds of good deeds, and has attained the perfection of wisdom. The devas of the three realms (三界, triloka) cannot compare to him. If sentient beings generate a single thought of reverence towards the Tathagata, it is superior to giving treasures of the three thousand great thousand worlds (大千世界, trisāhasra-mahāsāhasra-lokadhātu) as alms. The thirty-seven factors of enlightenment (三十七品, bodhipakkhiyadhamma) and the twelve categories of Buddhist scriptures (十二部經, dvādaśāṅga-buddhavacana) explain the causes and effects of sins and blessings, and the words are all true and sincere. The teachings of the three vehicles (三乘, triyāna) are revealed, and all can practice them. Those who hear them rejoice and are happy to become śrāmaṇas (沙門, renunciates). They believe in the Buddha, practice the Dharma, and aspire to purity and transcendence, abandoning the world.'
貪諍。導世間福。天人路通眾僧之由矣。是為最尊無上之道。
又增一阿含經云。爾時世尊告諸比丘。有四梵福。云何為四。若有信人。未曾起偷婆處(塔是)于中能起偷婆者。是初受梵天之福。若有信人能補治故寺者。是謂第二受梵天之福。若有信人能和合聖眾者。是謂第三受梵天之福。若佛初轉法輪時。諸天世人勸請轉法輪。是謂第四受梵天之福。爾時有異比丘。白世尊言。梵天之福竟為多少。世尊告曰。閻浮里地。眾生所有功德。如是展轉從四天上。至他化自在天之福。故不如一梵天王之福。若求其福。此是其量也。
應法緣第三
若欲修造。理須如法。造作雖少。得福無量。若不依法。縱多無益。故佛在金棺敬福經云。經像主莫論道。雇經像之匠。莫云客作。造佛佈施。二人獲福。不可度量。欲說其福。窮劫不盡。受吾約敕。是佛真子。如是精誠。造少福多。問工匠之法。作經像得物。合取直不。佛言。不得取價直。如賣父母取財者。逆過三千。真是天魔。急離吾佛法。非我眷屬。飲酒食肉五辛之徒。不依聖教。雖造經像數如塵沙。其福甚少。蓋不足言。劫燒之時。不入海龍王宮。勞而少功。不敬之罪。死入地獄。主匠無益。諸天不祐。不如不造直心禮拜。得福無量。如向所列。造多福少
【現代漢語翻譯】 現代漢語譯本 貪婪和爭鬥，引導世間的福報，使天人和眾僧的道路暢通。這是最尊貴無上的道路。
《增一阿含經》中說，當時世尊告訴眾比丘：有四種梵福。什麼是四種呢？如果有人，在未曾建造窣堵波（stupa，塔）的地方能夠建造窣堵波，這是最初獲得梵天之福。如果有人能夠修補破舊的寺廟，這被稱為第二種獲得梵天之福。如果有人能夠和合聖眾，這被稱為第三種獲得梵天之福。如果佛陀初次轉法輪時，諸天和世人勸請轉法輪，這被稱為第四種獲得梵天之福。當時有位比丘問世尊：梵天之福究竟有多少？世尊告訴他：閻浮提（Jambudvipa，我們所居住的這個世界）眾生所有的功德，這樣輾轉從四天王天（Cāturmahārājakāyikas，佛教神話中的最低層天）直到他化自在天（Paranirmita-vasavartin，欲界頂層天）的福報，都不如一位梵天王（Brahmā，色界諸天之王）的福報。如果要求得福報，這就是它的量。
應法緣第三
如果想要修造，理應如法。即使建造得少，也能獲得無量的福報。如果不依法，即使建造得再多也沒有益處。所以佛在《金棺敬福經》中說：經像的主人不要談論道，僱傭經像的工匠，不要說是客作。建造佛像佈施，這兩人都能獲得福報，不可度量。想要說出其中的福報，窮盡劫數也說不完。接受我的約敕，就是佛的真子。像這樣精誠，建造得少福報也多。問工匠的法則，製作經像得到財物，可以收取工錢嗎？佛說：不得收取價錢，如同出賣父母獲取錢財的人，罪過超過三千。這真是天魔，趕快離開我的佛法，不是我的眷屬。飲酒食肉和食用五辛（蔥、蒜、韭、薤、興渠）之徒，不依聖教，即使建造經像數量如塵沙，他們的福報也很少，實在不值得一提。劫火燃燒的時候，不能進入海龍王宮。勞累而少功，不敬的罪過，死後墮入地獄。主人和工匠都沒有益處，諸天不保佑。不如不建造，以正直的心禮拜，獲得的福報無量。如前面所列舉的，建造得多福報反而少。
【English Translation】 English version Greed and strife guide worldly blessings, opening the path for gods, humans, and the Sangha. This is the most venerable and supreme path.
The Ekottara Agama states: At that time, the World-Honored One told the Bhikshus: There are four Brahma blessings. What are the four? If a person, in a place where a stupa (a reliquary mound) has not been built, is able to build a stupa, this is the first to receive the blessing of Brahma. If a person is able to repair an old temple, this is called the second to receive the blessing of Brahma. If a person is able to harmonize the holy assembly, this is called the third to receive the blessing of Brahma. If, when the Buddha first turned the Wheel of Dharma, the gods and people urged the turning of the Wheel of Dharma, this is called the fourth to receive the blessing of Brahma. At that time, a certain Bhikshu asked the World-Honored One: How much is the blessing of Brahma? The World-Honored One told him: The merits of all beings in Jambudvipa (the world we inhabit), transferred from the Heaven of the Four Kings (Cāturmahārājakāyikas, the lowest heaven in Buddhist cosmology) up to the Heaven of Free Enjoyment of Transformations (Paranirmita-vasavartin, the highest heaven in the Desire Realm), are not equal to the blessing of one Brahma King (Brahmā, the king of the heavens in the Form Realm). If one seeks blessings, this is its measure.
Chapter 3: Appropriate Conditions
If one wishes to construct, one should do so according to the Dharma. Even if the construction is small, one can obtain immeasurable blessings. If one does not follow the Dharma, even if the construction is great, it is of no benefit. Therefore, the Buddha said in the Golden Casket Sutra: The owner of the sutra or image should not discuss the Dao, and when hiring artisans for sutras or images, do not say it is a casual job. Building a Buddha image and giving alms, both persons obtain blessings that cannot be measured. If one wishes to describe the blessings, one could not exhaust them even in countless kalpas. Receive my instructions, and you are a true child of the Buddha. With such sincerity, even a small construction yields great blessings. Asking about the rules for artisans, if one obtains wealth from making sutras or images, is it permissible to take payment? The Buddha said: It is not permissible to take payment, like someone who sells their parents to obtain wealth, the transgression is over three thousand. This is truly a demon, quickly leave my Buddha-dharma, you are not my kin. Those who drink alcohol, eat meat, and consume the five pungent roots (garlic, onions, leeks, chives, and asafoetida), and do not follow the holy teachings, even if they construct sutras and images as numerous as grains of sand, their blessings are very small, not worth mentioning. At the time of the kalpa's destruction, they cannot enter the palace of the Dragon King of the Sea. Laboring with little merit, the sin of disrespect, after death, they fall into hell. The owner and artisan receive no benefit, and the gods do not protect them. It is better not to construct and to worship with a sincere heart, obtaining immeasurable blessings. As listed before, constructing much yields few blessings.
。若像師造像。不具相者。五百萬世中。諸根不具。第一盡心為上。妙果先升。
又罪福決疑經云。僧尼白衣等。或自舍財。及勸化得物。擬佛受用。經營人將此物。造作鳥獸形像。安佛槃上者。計損滿五錢直。犯逆罪究竟不還。一劫墮阿鼻地獄。贖香油燈供養者無犯。佛不求利。無人堪消。初獻佛時。上中下座。必教白衣奉佛及僧。獻佛竟行與僧食不犯。若不爾者。食佛物故。千億歲墮阿鼻地獄。檀越不受前教。亦招前報。若生人間。九百萬歲墮下賤生。何以故。佛物無人能評價故(述曰。此謂施主決定入佛受用。所以須贖。若如今時齋上每出佛槃飲食。情通彼此不局。執者食訖。還入施主不勞收贖。如七月十五日。獻佛及僧。無佛僧可受用。即須贖食以物食依經獻佛及僧自恣。佛僧福田道高資益冥道。七世亡親現存眷屬。得離災難清升樂處。所以俗人田薄不能資導故不通俗也。數見白衣獻佛訖將為自食。故別疏記)。
又觀佛三昧經云。時優填王戀慕世尊。鑄金為像。聞佛當下寶階。像載金像來迎世尊。爾時金像從象上下。猶如生佛。足步虛空。足下雨華。亦放光明來迎世尊。合掌。叉手為佛作禮。爾時世尊。亦復長跪合掌向像。空中百千化佛。亦皆合掌長跪向像。爾時世尊而語像言。汝于來世大作
【現代漢語翻譯】 現代漢語譯本：如果有人塑造佛像，但佛像不具足相好，那麼這個人將在五百萬世中諸根不全。所以，一開始就盡心盡力做到最好，才能最先獲得殊勝的果報。 《罪福決疑經》中說，僧尼或在家信徒，無論是自己舍財，還是勸募所得的財物，打算供佛受用。如果經營管理的人將這些財物，用來製作鳥獸等形狀的影象，並安放在佛的食器上，只要損失超過五錢的價值，就犯了逆罪，最終無法償還。將會在一劫的時間裡墮入阿鼻地獄。如果用贖金購買香油燈來供養，則沒有罪過。佛不求利，也沒有人能夠完全消化佛的供養。最初供獻給佛時，上座、中座、下座的僧人，一定要教導在家信徒奉獻給佛和僧眾。獻給佛之後，再分給僧眾食用，這樣就不算犯戒。如果不是這樣，因為食用了佛的供品，將會千億歲墮入阿鼻地獄。佈施者如果不接受之前的教導，也會招致同樣的報應。如果轉生為人，九百萬歲會墮入畜生道。為什麼呢？因為佛的物品沒有人能夠評價其價值。（述曰：這是說施主已經決定將財物供佛受用，所以需要贖回。如果像現在齋飯時，佛盤中的飲食可以彼此流通，不侷限於特定的人，那麼食用完畢后，放回施主處，就不需要贖回。比如七月十五日，供獻給佛和僧眾的物品，如果沒有佛或僧眾可以受用，就需要贖回食物，用其他物品代替食物，按照經典供獻給佛和僧眾，讓他們能夠自在享用。佛和僧眾是福田，他們的道行高深，能夠資助冥道，使七世的亡親和現存的眷屬，都能夠遠離災難，清凈升入快樂的境地。所以，普通人的福田淺薄，不能資助冥道，因此不能流通。經常看到在家信徒供佛后，又拿回去自己食用，所以特別加以說明。） 《觀佛三昧經》中說，當時優填王（Udayana-raja，國王名）戀慕世尊，於是鑄造金像。當他聽說佛要下寶階時，就用大象載著金像去迎接世尊。當時，金像從象背上下來，就像活佛一樣，腳踩虛空，腳下雨落鮮花，也放出光明來迎接世尊，合掌、叉手為佛作禮。當時，世尊也長跪合掌，向金像行禮。空中百千化佛，也都合掌長跪，向金像行禮。當時，世尊對金像說：『你于來世大作……』
【English Translation】 English version: If someone makes a Buddha statue but it does not have complete marks and characteristics, that person will have incomplete faculties for five million lifetimes. Therefore, one should do their best from the beginning to achieve the best results first. The Jueyi Jing (Sutra on Resolving Doubts about Merit and Demerit) says that monks, nuns, or laypeople, whether donating their own wealth or alms obtained through solicitation, intend to offer it for the Buddha's use. If the person managing these items uses them to create images of birds and animals and places them on the Buddha's alms bowl, incurring a loss of more than five coins' worth, they commit a rebellious offense that can never be repaid. They will fall into Avici Hell (Avīci, the lowest level of hell) for one kalpa (kalpa, an immense period of time). If they redeem it by offering incense, oil, and lamps, there is no offense. The Buddha does not seek profit, and no one can completely digest the Buddha's offerings. When initially offering to the Buddha, the senior, middle, and junior monks must teach the laypeople to offer to the Buddha and the Sangha (Saṃgha, the Buddhist monastic community). After offering to the Buddha, if it is then distributed to the Sangha for consumption, there is no offense. If this is not done, because they consumed the Buddha's offerings, they will fall into Avici Hell for a trillion years. The donor who does not accept the previous teachings will also incur the same retribution. If they are reborn as a human, they will fall into the animal realm for nine million years. Why? Because no one can evaluate the value of the Buddha's items. (Commentary: This refers to when the donor has decided to offer the items for the Buddha's use, so they must be redeemed. If, as is common now during vegetarian meals, the food from the Buddha's bowl can be circulated among everyone without restriction, then after consumption, it is returned to the donor, and there is no need for redemption. For example, on the fifteenth day of the seventh month, items are offered to the Buddha and the Sangha. If there is no Buddha or Sangha to receive them, then the food must be redeemed, and other items must be used to replace the food, according to the sutras, to offer to the Buddha and the Sangha, allowing them to enjoy it freely. The Buddha and the Sangha are fields of merit, and their profound practice can benefit the deceased and living relatives, allowing them to be free from disasters and ascend to a pure and joyful realm. Therefore, ordinary people's fields of merit are shallow and cannot benefit the deceased, so it cannot be circulated. It is often seen that laypeople offer to the Buddha and then take it back to eat themselves, so this is specifically explained.) The Guan Fo Sanmei Jing (Sutra on the Samadhi of Visualizing the Buddha) says that King Udayana (Udayana-raja, name of a king) longed for the World-Honored One (Buddha), so he cast a golden statue. When he heard that the Buddha was descending the jeweled steps, he had an elephant carry the golden statue to greet the World-Honored One. At that time, the golden statue descended from the elephant's back, like a living Buddha, stepping on empty space, with flowers raining down beneath its feet, and emitting light to greet the World-Honored One, joining its palms and bowing to the Buddha. At that time, the World-Honored One also knelt down, joining his palms, and bowed to the statue. Hundreds of thousands of manifested Buddhas in the sky also joined their palms and knelt down, bowing to the statue. At that time, the World-Honored One said to the statue, 'In the future, you will greatly accomplish...'
佛事。我滅度后我諸弟子。以付囑汝。空中化佛異口同音。咸作是言。若有眾生。于佛滅。后造立形像。持用供養。是人來世。必得唸佛清凈三昧。
又外國記云。佛上忉利天為母說法。經九十日。波斯匿王思欲見佛。刻牛頭栴檀作如來像。置佛座處。佛后還入精舍。像出迎佛。佛言還坐。吾般涅槃后。可為四部眾作諸法式。像即還坐。此像是眾像之始。佛移住兩邊小精舍。與像異處相去二十步。祇桓精舍本有七層。諸國競興供養不絕。臺內長明燈。鼠銜燈炷燒諸幡蓋。遂及精舍七重都盡。諸國王人民。皆大悲惱。謂檀像已燒。卻後四五日。開東邊小精舍戶。忽見本像移向彼房。眾大歡喜。共治精舍。得作兩重移像本處。又優填王作佛像形經云。昔佛在世時。拔耆國王。名曰優填來。至佛所頭面頂禮。合掌白佛言。世尊。若佛滅后。其有眾生作佛形像。當得何福。佛告王曰。若當有人作佛形像。功德無量不可稱計。世世所生不墮惡道。天上人中受福快樂。身體常作紫磨金色。眼目清潔面貌端正。身體手足奇絕妙好。常為眾人之所愛敬。若生人中。常生帝王大臣。長者賢善家子。所生之處豪尊富貴。財產珍寶不可稱數。常為父母兄弟宗親之所愛重。若作帝王。王中特尊。為諸國王之所歸仰。乃至得轉輪聖王。王四
【現代漢語翻譯】 現代漢語譯本 佛事。我滅度后，我的弟子們就託付給你了。空中化現的佛異口同聲地說：『如果眾生在佛陀滅度后，建造佛像並供養，這個人來世必定獲得唸佛清凈三昧（Samadhi，一種禪定狀態）。』 又有外國記載說，佛陀上升到忉利天（Trayastrimsa Heaven，佛教宇宙觀中的一個天界）為母親說法，歷時九十天。波斯匿王（King Pasenadi）思念佛陀，便用牛頭栴檀（Sandalwood，一種珍貴的木材）雕刻瞭如來佛像，放置在佛陀的座位處。佛陀後來返回精舍（Vihara，佛教寺院），佛像起身迎接佛陀。佛陀說：『還坐下吧。我般涅槃（Parinirvana，佛教中的圓寂）后，你可以為四部眾（佛教中的四類信徒：比丘、比丘尼、優婆塞、優婆夷）制定各種法式。』佛像隨即坐下。這尊佛像是所有佛像的開端。佛陀移居到兩邊的小精舍，與佛像相隔二十步。祇桓精舍（Jetavana Vihara）原本有七層，各國爭相供養，絡繹不絕。臺內的長明燈，被老鼠咬斷燈炷，燒燬了幡蓋，最終導致精舍七層全部燒燬。各國王和人民都非常悲傷，認為檀香佛像已經被燒燬。四五天後，打開東邊的小精舍的門，忽然看見原來的佛像移到了那個房間。大家非常高興，共同修復精舍，建成兩層，將佛像移回原來的地方。 又有《優填王作佛像形經》記載說，過去佛陀在世時，拔耆國（Vajji）國王名叫優填（King Udayana），來到佛陀處，頭面頂禮，合掌對佛陀說：『世尊，如果佛陀滅度后，有眾生製作佛像，會得到什麼福報？』佛陀告訴國王說：『如果有人制作佛像，功德無量，不可稱計。世世代代所生之處不會墮入惡道（Evil realms），在天上人間享受福報快樂。身體常常呈現紫磨金色，眼目清澈，面貌端正，身體手足奇特美妙。常常為眾人所愛戴敬重。如果生在人間，常常出生在帝王、大臣、長者等賢善之家。所生之處豪門顯貴，財產珍寶不可勝數。常常為父母兄弟宗親所愛重。如果做了帝王，在帝王中特別尊貴，為各國國王所歸順仰慕，乃至可以得到轉輪聖王（Chakravartin，理想的統治者），統治四
【English Translation】 English version Buddhist affairs. After my Parinirvana (death), I entrust my disciples to you.' The manifested Buddhas in the air spoke in unison, saying, 'If sentient beings, after the Buddha's Parinirvana, create Buddha images and make offerings, these people will surely attain the Samadhi (a state of meditative consciousness) of pure mindfulness of the Buddha in their future lives.' Furthermore, foreign records state that the Buddha ascended to Trayastrimsa Heaven (a heaven in Buddhist cosmology) to preach the Dharma to his mother for ninety days. King Pasenadi, longing to see the Buddha, carved a likeness of the Tathagata (Buddha) from sandalwood and placed it on the Buddha's seat. When the Buddha later returned to the Vihara (Buddhist monastery), the image rose to greet him. The Buddha said, 'Return to your seat. After my Parinirvana, you can establish the Dharma practices for the fourfold assembly (the four groups of Buddhist followers: monks, nuns, laymen, and laywomen).' The image then returned to its seat. This image was the beginning of all Buddha images. The Buddha moved to the small Viharas on either side, twenty paces away from the image. The Jetavana Vihara originally had seven stories, and offerings from various countries continued incessantly. A perpetually lit lamp inside the platform was gnawed by a rat, which caused the lamp wick to burn the banners and canopies, eventually leading to the complete destruction of the seven stories of the Vihara. All the kings and people were greatly saddened, believing that the sandalwood image had been burned. Four or five days later, the door of the small Vihara on the east side was opened, and suddenly the original image was seen to have moved to that room. Everyone was overjoyed and together repaired the Vihara, building it into two stories and moving the image back to its original place. Moreover, the Sutra on King Udayana Making Buddha Images states that in the past, when the Buddha was in the world, the king of Vajji, named Udayana, came to the Buddha, prostrated himself, and said with palms joined, 'World Honored One, if sentient beings make Buddha images after the Buddha's Parinirvana, what blessings will they receive?' The Buddha told the king, 'If someone makes a Buddha image, the merit is immeasurable and cannot be calculated. In every life, they will not fall into the evil realms, and they will enjoy blessings and happiness in the heavens and among humans. Their bodies will always be the color of purple-gold, their eyes will be clear, their faces will be beautiful, and their bodies, hands, and feet will be wonderfully unique. They will always be loved and respected by all. If they are born among humans, they will often be born into noble and virtuous families of emperors, ministers, and elders. Wherever they are born, they will be wealthy and honored, and their possessions and treasures will be countless. They will always be loved and valued by their parents, siblings, and relatives. If they become emperors, they will be especially honored among emperors, revered by the kings of all countries, and even attain the status of a Chakravartin (ideal universal ruler), ruling the four
天下。七寶自然。千子具足。飛昇天上無所不至。若生天上。天中最勝。乃至得作六慾天王。於六天中尊貴第一。若生梵天。作大梵王端正無比。勝諸梵天。常為諸梵之所尊敬。后皆得生無量壽國。作大菩薩最尊第一。過無數劫。當得成佛入泥洹道。若當有人作佛形像。獲福如是。
又法華經偈云。
若人為佛故 建立諸形像 乃至童子戲 若草木及筆 或以指爪甲 而畫作佛像 如是諸人等 皆已成佛道
又造立形像福報經云。佛至拘羅惟國。時國主名優填王。年始十四。聞佛當來。即敕傍臣左右。皆悉迎佛。到以頭面禮佛。長跪叉手白佛言。天上人中無能及佛者。光明巍巍乃能如是。恐佛去已后恐不復見。今欲作佛形像恭敬承事。得何福報。愿佛哀愍為我說之。爾時世尊。說偈答曰。
王諦聽吾說 福地灰上土 福德無過者 作佛形像報 恒生大富家 尊貴無極珍 眷屬常恭敬 作佛形像報 常得天眼報 無比紺青色 作佛形像報 父母見歡喜 端正威德重 愛樂終無厭 作佛形像報 金色身焰光 猶妙師子像 眾生見歡喜 作佛形像報 閻浮提大姓 剎利婆羅門 福人于中生 作佛形像報 不生邊地國 不盲不醜陋
【現代漢語翻譯】 現代漢語譯本： 天下太平，自然涌現七寶（七種珍寶）。如果有人能有千子且都具備福德，他們將飛昇到天上，無所不能到達。如果生於天上，將是天人中最殊勝的，甚至可以成為六慾天（佛教中位於欲界之上的六個天界）之王，在六天之中最為尊貴。如果生於梵天（色界天的總稱），將成為大梵天王，端正無比，勝過所有其他梵天，常受諸梵天的尊敬。之後，他們都將得以往生無量壽國（阿彌陀佛的凈土），成為最尊第一的大菩薩。經過無數劫后，他們將得成佛，進入涅槃之道。如果有人塑造佛的形象，將獲得如此巨大的福報。 又，《法華經》的偈頌說： 『如果有人爲了佛的緣故，建立各種佛的形象，乃至孩童嬉戲時，用草木或筆，或者用手指甲，畫作佛像，這樣的人，都已成就佛道。』 又，《造立形像福報經》記載：佛陀到達拘羅惟國（Koliya）時，該國國王名為優填王（Udayana），年僅十四歲。他聽說佛陀將要到來，立即命令身邊的臣子們去迎接佛陀，並以頭面禮拜佛陀。他長跪合掌，對佛陀說：『天上人間，沒有人能比得上佛陀。佛陀的光明如此巍峨。恐怕佛陀離去後，我將無法再見到您。現在我想塑造佛的形象，恭敬地承事您，能得到什麼福報？愿佛陀慈悲，為我解說。』當時，世尊以偈頌回答說： 『大王仔細聽我說，在福地上，即使是灰塵和泥土，也勝過其他地方。沒有任何福德能超過塑造佛像的福報。這樣的人將恒常出生于大富之家，尊貴無比，擁有無盡的珍寶。他的眷屬將永遠恭敬他，這是塑造佛像的福報。 他將常得天眼（能見超自然事物的能力）的果報，其眼睛無比清澈，呈現紺青色。這是塑造佛像的福報。他的父母見到他會非常歡喜，他將端正莊嚴，威德深重，人們愛慕他，永遠不會厭倦。這是塑造佛像的福報。他將擁有金色的身軀，散發著光芒，就像美妙的獅子像一樣，眾生見到他都會歡喜。這是塑造佛像的福報。他將出生於閻浮提（Jambudvipa，我們所居住的世界）的大姓家族，剎帝利（Kshatriya，統治階級）、婆羅門（Brahmana，祭司階級）等有福之人將從中誕生。這是塑造佛像的福報。他不會出生在邊遠地區，也不會是盲人或醜陋之人。』
【English Translation】 English version: The world will be peaceful, and the seven treasures (sapta-ratna) will naturally emerge. If someone has a thousand sons, all endowed with virtue, they will ascend to the heavens, reaching everywhere without obstruction. If born in the heavens, they will be the most excellent among the celestials, even becoming the king of the Six Desire Heavens (Kama-dhatu), the most honored among the six heavens. If born in the Brahma Heaven (Brahma-loka), they will become the Great Brahma King, incomparably handsome, surpassing all other Brahmas, and constantly respected by all the Brahmas. Afterward, they will all be able to be reborn in the Land of Immeasurable Life (Sukhavati), becoming the foremost and most honored great Bodhisattvas. After countless kalpas, they will attain Buddhahood and enter the path of Nirvana. If someone makes an image of the Buddha, they will obtain such great blessings. Furthermore, the verse in the Lotus Sutra says: 'If someone, for the sake of the Buddha, establishes various images of the Buddha, even if a child, in play, uses grass, wood, or a brush, or with their fingernails, draws an image of the Buddha, such people have already attained the path to Buddhahood.' Also, the Sutra on the Merit of Making Images states: When the Buddha arrived at the country of Koliya, the king of that country, named Udayana, was only fourteen years old. Upon hearing that the Buddha was coming, he immediately ordered his ministers to greet the Buddha and prostrate before him with their heads touching the ground. He knelt with his palms together and said to the Buddha, 'In the heavens and among humans, no one can compare to the Buddha. The Buddha's light is so majestic. I fear that after the Buddha departs, I will not be able to see you again. Now I wish to make an image of the Buddha to respectfully serve you. What merit will I obtain? I beseech the Buddha to have compassion and explain it to me.' At that time, the World-Honored One answered with a verse: 'King, listen carefully to what I say. On blessed land, even dust and soil are superior. No merit surpasses the merit of making an image of the Buddha. Such a person will always be born into wealthy families, noble and possessing boundless treasures. Their family members will always respect them; this is the merit of making an image of the Buddha. They will always obtain the reward of the divine eye (divya-cakṣus), with eyes incomparably clear and of a dark blue color. This is the merit of making an image of the Buddha. Their parents will be very happy to see them, and they will be dignified and of great virtue. People will love them and never tire of them. This is the merit of making an image of the Buddha. They will have a golden body, radiating light, like a beautiful lion, and all beings will rejoice upon seeing them. This is the merit of making an image of the Buddha. They will be born into great families in Jambudvipa (the world we live in), and fortunate people such as Kshatriyas (warrior class) and Brahmanas (priest class) will be born from them. This is the merit of making an image of the Buddha. They will not be born in remote lands, nor will they be blind or ugly.'
六情常完具 作佛形像報 臨終識宿命 見佛在其前 不覺死苦時 作佛形像報 作大名聞王 金輪飛行帝 典主四天下 作佛形像報 作釋天名因 神足典第二 三十三天奉 作佛形像報 此過出欲界 作妙梵天王 迦夷眾梵恭 作佛形像報 受福正如是 若能刻畫作 天地尚可稱 此福不可量 是故供養佛 華香香汁涂 供養大士者 得漏盡無為
䞋施緣第四
如輪轉五道經云。佛言凡作功德隨身之行。燒香燃燈。得福甚多。燒香作福及以轉經。不得請人而不䞋愿。如倩人食豈得自飽。燒香潔凈。然燈續明。燒香齋會。讀經噠䞋。以為常法。佈施得福諸天接將。萬惡皆卻眾魔降伏懈怠之人不能精進。一朝疾病又不吉利。便欲燒香方始作福。諸天未降。諸魔在前。競來嬈觸。作諸變怪。以是之故。常當精進。罪福隨人如影隨形。種殖福田。如尼俱類樹。本種一核稍稍漸大。收子無限。佛言阿難。施一得萬倍。言不虛也。佛說偈言。
賢者好佈施 天神自扶將 施一得萬倍 安樂壽命長 今日施善人 其福不可量 皆當得佛道 度脫諸十方
洗僧緣第五
如譬喻經云。佛以臘月八日。神通降伏六師。六師不如。投水
【現代漢語翻譯】 現代漢語譯本 六根清凈常圓滿具足，造佛的形像可以獲得這樣的果報：臨終時能回憶起前世的經歷，見到佛陀顯現在眼前，不會感受到死亡的痛苦，這是塑造佛像的果報。 塑造佛像可以獲得成為擁有盛大名聲的國王的果報，成為統治四大部洲的轉輪聖王。 塑造佛像可以獲得成為釋提桓因（Śakra-devānām-Indra，帝釋天）的原因，以神通力掌管第二天，受到三十三天（Trāyastriṃśa）的供奉。 塑造佛像可以獲得超越欲界的果報，成為美妙的梵天王（Brahmā），受到迦夷眾梵天的恭敬。 塑造佛像所獲得的福報就是這樣。如果能夠刻畫佛像，天地間的萬物尚且可以度量，而此福德卻不可估量。因此，應當用鮮花、香料和香水來供養佛陀，供養大士（菩薩），就能證得漏盡無為的境界（Anāsrava）。
䞋施緣第四
如《輪轉五道經》所說，佛說：『凡是做功德，隨身而行的善事，燒香燃燈，都能獲得極大的福報。燒香作福以及轉經，不能請人代勞而不親自發愿。如同請人吃飯，自己怎麼能飽？燒香要保持潔凈，燃燈要使其光明延續，燒香、齋戒、法會、讀經、䞋施，應作為日常的修行。佈施可以獲得福報，諸天會前來接引，各種罪惡都會退卻，眾魔都會降伏。懈怠的人不能精進，一旦生病或遇到不吉利的事情，才想要燒香作福，這時諸天不會降臨，而眾魔卻在前面，競相前來擾亂和觸犯，製造各種怪異現象。因此，應當常常精進修行。罪與福跟隨人，就像影子跟隨形體一樣。種植福田，就像尼俱類樹（Nyagrodha）一樣，最初只種下一顆種子，慢慢地長大，收穫的果實卻數不勝數。』佛告訴阿難：『佈施一份可以獲得萬倍的回報，這話不是虛假的。』佛說偈語：
賢者樂於佈施，天神自然會扶持幫助。佈施一份可以獲得萬倍的回報，安樂長壽。今天佈施給善人，所獲得的福報不可估量，都應當證得佛道，度脫十方眾生。
洗僧緣第五
如《譬喻經》所說，佛在臘月八日，以神通降伏了六師（外道），六師不如佛，便投水自盡。
【English Translation】 English version With the six senses constantly complete and perfect, creating images of the Buddha brings the reward of: recalling past lives at the time of death, seeing the Buddha appear before one's eyes, and not feeling the suffering of death. This is the reward for making Buddha images. Creating Buddha images brings the reward of becoming a king with great renown, a Chakravartin (wheel-turning king) ruling over the four continents. Creating Buddha images brings the cause for becoming Śakra-devānām-Indra (Lord Śakra, ruler of the Thirty-three Heavens), governing the second heaven with divine powers, and being revered by the Trāyastriṃśa (Thirty-three) devas. Creating Buddha images brings the reward of transcending the desire realm, becoming a wonderful Brahmā (Brahma King), revered by the Kāyikā Brahmās. The blessings received from creating Buddha images are like this. If one can carve and depict them, even the things in heaven and earth can be measured, but this merit is immeasurable. Therefore, one should offer flowers, incense, and fragrant waters to the Buddha, and by offering to the Mahāsattva (great being, Bodhisattva), one attains the state of Anāsrava (freedom from outflows).
The Fourth Discourse on 䞋施 (Dana, Giving)
As stated in the Sutra of the Revolving Wheel of the Five Paths, the Buddha said: 'All meritorious deeds, actions that accompany one, burning incense and lighting lamps, bring immense blessings. Burning incense to create merit and reciting scriptures should not be done by hiring others without making personal vows. How can one be full if someone else eats for them? Burning incense should be done with cleanliness, lighting lamps should ensure continuous brightness, burning incense, observing fasts, holding Dharma assemblies, reciting scriptures, and giving alms (Dana) should be practiced as a regular habit. Giving brings blessings, and the devas will come to receive you. All evils will be repelled, and all demons will be subdued. Lazy people cannot be diligent; if they become ill or encounter inauspicious events, they then want to burn incense and create merit. At this time, the devas will not descend, but the demons will be in front, competing to disturb and offend, creating various strange phenomena. Therefore, one should always be diligent in practice. Sin and merit follow people like a shadow follows a form. Cultivating the field of merit is like the Nyagrodha tree (banyan tree); initially, only one seed is planted, gradually growing larger and yielding countless fruits.' The Buddha told Ānanda: 'Giving one yields ten thousandfold returns; these words are not false.' The Buddha spoke in verse:
The wise are fond of giving, and the devas will naturally support and assist them. Giving one yields ten thousandfold returns, bringing peace, happiness, and long life. Giving to virtuous people today brings immeasurable blessings; all shall attain Buddhahood and deliver all beings in the ten directions.
The Fifth Discourse on Washing the Sangha
As stated in the Sutra of Similes, on the eighth day of the twelfth month, the Buddha used his divine powers to subdue the six heretical teachers (the Tirthikas). The six teachers, unable to match the Buddha, threw themselves into the water and drowned.
而死。仍廣說法度諸外道。外道伏化。白佛言。佛以法水洗我心垢。我今請僧洗浴以除身穢。仍除常緣也(今臘月八日洗僧唯出此經文)又摩訶剎頭經。亦名灌佛形像經云。佛告天下人民。十方諸佛。皆用四月八日夜半時生。皆用四月八日夜半時。去家學道。皆用四月八日夜半時得佛道。皆用四月八日夜半時般泥洹。佛言。所以用四月八日者。為春夏之際。殃罪悉畢。萬物普生。毒氣未行。不寒不熱。時氣和適。今是佛生日故。諸天下人民共唸佛功德。浴佛形像如佛在時。以示天下人佛言我為菩薩時。三十六反為天王帝釋。三十六反作金輪王。三十六反。作飛行皇帝。今日諸賢誰有好心。念釋迦佛恩德者。以香華浴佛形像。求第一福者。諸天鬼神所證明知。四月八日浴佛法。時當取三種香。一都梁香二藿香。三艾納香。合三種草香挼而漬之。此則青色水。若香少者。可以紺黛秦皮權代之。又用鬱金香。手挼漬之於水中。挼之以。作赤水。以水清凈用灌像訖以白練白綿拭之。斷後自佔更灌。名曰清凈。其福第一也。
又溫室經云。佛告祇域長者。澡浴之法。當用七物。除去七病。得七福報。何謂七物。一者然火。二者凈水。三者澡豆。四者酥膏。五者淳灰。六者楊枝。七者內衣。此是澡浴之法。何謂除七病。一者
四大安隱。二者除風。三者除濕痹。四者除寒冰。五者除熱氣。六者除垢穢。七者身體輕便。眼目清明。是為除七病。得七福者。一者四大無病所生常安。二者所生清凈面首端正。三者身體常香衣服凈潔。四者肌體濡澤威光德大。五者多饒人從拂拭塵垢。六者口齒香好所說肅用。七者所生之處自然衣服。
又十誦律云。洗浴得五利。一除塵垢。二治身面板令一色。三破寒熱。四下風氣調。五少病痛。舍利弗。夏盛熱時。有一客作人。園中汲水灌樹。見舍利弗發小信心。喚舍利弗。脫衣樹下以水洗浴。身得清涼。作人後命終。即生忉利天上。有大威力。為功雖少以遇良田獲報甚多。即下詣舍利弗所。散華供養。舍利弗因其信心。為說法要得須陀洹果。
又賢愚經云。爾時首陀會天。下閻浮提世尊所。請佛及僧洗浴供養。世尊默然許可。即設飲食。並辦洗具。溫室暖水調適。酥油浣草皆悉備有於是世尊及諸比丘。納受其供。其洗浴已。並厚飲食其食甘美世所希有。食竟澡漱各還本座。是時阿難白佛。此天往昔作何功德。形體殊妙威相奇特。光明顯赫如大寶山。佛告阿難。乃往過去。毗婆尸佛時。此天彼世為貧家子。恒行傭作以供身口。聞佛說洗僧之德。情中欣然。便勤作務。得少錢穀用設洗具。並設飲食。請
【現代漢語翻譯】 現代漢語譯本： 四大安穩的利益：一是祛除風邪，二是祛除濕痹，三是祛除寒冰之氣，四是祛除熱氣，五是祛除污垢，六是身體輕便，眼目清明。這就是祛除七種疾病，獲得七種福報。一是四大調和，沒有疾病，所生之處常感安樂；二是所生之處清凈，容貌端正；三是身體常有香氣，衣服乾淨整潔；四是肌膚柔潤光澤，威德廣大；五是常有人跟隨，拂拭塵垢；六是口齒清香，所說之言令人敬重；七是所生之處自然有衣服。
《十誦律》中說，洗浴可以獲得五種利益：一是去除塵垢，二是使身體面板顏色一致，三是消除寒熱，四是調理體內風氣，五是減少病痛。舍利弗（佛陀十大弟子之一，以智慧著稱），在夏天炎熱的時候，有一個做工的人在園中汲水灌溉樹木，見到舍利弗（Shariputra）後生起小小的信心，邀請舍利弗（Shariputra）在樹下脫衣洗浴，身體感到清涼。做工的人後來命終，就生到忉利天（Trayastrimsa Heaven），具有很大的威力。因為功德雖小，但遇到良田（指對聖者的供養），獲得的果報非常多。於是下到舍利弗（Shariputra）所在之處，散花供養。舍利弗（Shariputra）因為他的信心，為他說法，使他證得須陀洹果（Srotapanna，預流果）。
《賢愚經》中說，當時的首陀會天（Suddhavasa Heaven）來到閻浮提（Jambudvipa，我們所居住的這個世界）世尊（Lord Buddha）所在之處，請求佛陀（Buddha）和僧眾洗浴供養。世尊（Lord Buddha）默然應允。於是準備了飲食，並準備了洗浴用具，包括溫度適宜的溫水，以及酥油和浣草等。於是世尊（Lord Buddha）和各位比丘接受了他的供養。洗浴完畢后，享用了豐盛的飲食，食物甘美，世間罕有。用食完畢后，漱口洗手，各自回到座位。當時阿難（Ananda，佛陀十大弟子之一，以記憶力著稱）問佛陀（Buddha），這位天人往昔做了什麼功德，形體如此殊妙，威儀相貌奇特，光明顯赫如同大寶山。佛陀（Buddha）告訴阿難（Ananda），在過去毗婆尸佛（Vipassi Buddha）時期，這位天人當時是一個貧窮人家的孩子，經常做僱工來維持生計。聽到佛陀（Buddha）說洗浴僧眾的功德，心中非常欣喜，便努力工作，得到少許錢財，用來設定洗浴用具，並準備飲食，請僧眾洗浴。
【English Translation】 English version: The four great benefits of peace and security: first, it eliminates wind; second, it eliminates dampness and numbness; third, it eliminates cold; fourth, it eliminates heat; fifth, it eliminates dirt and grime; sixth, the body becomes light and the eyes clear. These are the seven benefits of eliminating seven diseases. Those who obtain the seven blessings: first, the four elements are in harmony, without illness, and one is always at peace wherever one is born; second, the place of birth is pure and the appearance is dignified; third, the body always has a fragrance and the clothes are clean; fourth, the skin is moist and radiant, and one's virtue and influence are great; fifth, many people follow and wipe away dust and grime; sixth, the mouth and teeth are fragrant, and what one says is respected; seventh, wherever one is born, one naturally has clothes.
The Sarvastivada Vinaya says that bathing brings five benefits: first, it removes dust and grime; second, it makes the skin of the body uniform in color; third, it eliminates cold and heat; fourth, it regulates the wind element in the body; fifth, it reduces illness and pain. Shariputra (one of the ten great disciples of the Buddha, known for his wisdom), during the hot summer, there was a worker drawing water in a garden to irrigate trees. Seeing Shariputra (Shariputra), he developed a small amount of faith and invited Shariputra (Shariputra) to take off his clothes and bathe under the tree, which made his body feel cool. The worker later died and was reborn in the Trayastrimsa Heaven (Trayastrimsa Heaven), possessing great power. Although the merit was small, because he encountered a good field (referring to offerings to the saints), he received a great reward. He then descended to where Shariputra (Shariputra) was, scattering flowers as offerings. Shariputra (Shariputra), because of his faith, preached the Dharma to him, enabling him to attain the Srotapanna fruit (Srotapanna, stream-enterer).
The Sutra of the Wise and Foolish says that at that time, a Suddhavasa Heaven (Suddhavasa Heaven) being descended to Jambudvipa (Jambudvipa, the world we live in) where the Lord Buddha (Lord Buddha) was, requesting the Buddha (Buddha) and the Sangha to bathe and receive offerings. The Lord Buddha (Lord Buddha) silently agreed. So he prepared food and bathing utensils, including warm water at a suitable temperature, as well as ghee and cleansing herbs. Then the Lord Buddha (Lord Buddha) and the Bhikkhus accepted his offerings. After bathing, they enjoyed a rich meal, the food was delicious and rare in the world. After eating, they rinsed their mouths and washed their hands, and each returned to their seats. At that time, Ananda (Ananda, one of the ten great disciples of the Buddha, known for his memory) asked the Buddha (Buddha) what merits this Deva had performed in the past, that his form was so wonderful, his demeanor so extraordinary, and his light so bright like a great treasure mountain. The Buddha (Buddha) told Ananda (Ananda) that in the past, during the time of Vipassi Buddha (Vipassi Buddha), this Deva was the child of a poor family, often working as a hired laborer to support himself. Hearing the Buddha (Buddha) speak of the merits of bathing the Sangha, he was very happy in his heart, so he worked hard and obtained a small amount of money, which he used to set up bathing utensils and prepare food, inviting the Sangha to bathe.
佛眾僧。而以盡奉。由此福行。壽終之後生首陀會天。有此光相。七佛已來。乃至千佛出世亦皆如是。洗佛及僧。佛授記曰。于未來世兩阿僧祇百劫之中。當得作佛。號曰凈身。十號具足。
又雜譬喻經云。昔佛弟難陀。乃往昔維衛佛時人。一洗眾僧之福。功德自追生在釋種。身珮五六之相。神容晃昱金色。乘前之福與佛同世。研精道場便得六通。古人施一猶有弘報。況今檀越能多行者。普等之行必逮尊號。加增歡喜廣度一切。
又福田經云。有比丘名阿難。白世尊曰。我念宿命。生羅閱祇國為庶民子。身生惡瘡治之不差。有親友道人。來語我言。當浴眾僧。取其浴水以用洗瘡。便可得愈。又可得福。我即歡喜往到寺中。加敬至心。更作新井香油浴具。洗浴眾僧。以汁洗瘡。尋蒙除愈。從此因緣所生端正。金色晃昱不受塵垢。九十一劫常得凈福。慶祐廣遠。今復值佛。心垢消滅逮得應真。
又十誦律云。外國浴室形圓。猶如圓倉。開戶通煙。下作伏瀆。出水內施。三擎閣齊。人所及處。以瓨盛水滿三重閣。火氣上升。上閣水熱。中閣水暖。下閣水冷。隨宜自取用。無別作湯。故云凈水耳。
又增一阿含經云。爾時世尊告諸比丘。造作浴室有五功德。云何為五。一除風。二病得差。三除去塵垢
【現代漢語翻譯】 現代漢語譯本：佛陀和眾僧。都盡心奉獻。憑藉這福德善行，壽命終結之後將往生到首陀會天（色界五凈居天之一）。具有這種光明相好。從過去七佛以來，乃至未來千佛出世，情況都一樣。洗浴佛陀和僧眾，佛陀授記說：在未來兩個阿僧祇百劫（極長的時間單位）之後，應當成佛，名號為凈身如來（佛的十種稱號全部具備）。
又《雜譬喻經》中說，過去佛陀的弟弟難陀（Ananda）。乃是過去維衛佛（Vipaśyin，過去七佛之一）時期的人。因為洗浴眾僧的福報，功德使他追隨佛陀出生在釋迦種姓中。身上佩有五六種殊勝的相，容貌煥發金色光芒。憑藉前世的福報與佛陀同世，專心精研道場，便獲得了六神通。古人佈施一次尚且有很大的回報，更何況現在施主能夠多多行善呢？普遍平等的行為必定能獲得尊貴的佛果。增加歡喜心，廣泛地度化一切眾生。
又《福田經》中說，有位比丘名叫阿難（Ananda）。稟告世尊說：我回憶起宿世的因緣，出生在羅閱祇國（Rāmagrāma，古印度地名）做平民的兒子。身上生了惡瘡，治療也無法痊癒。有位親友道人來告訴我，應當洗浴眾僧，取用他們洗浴的水來清洗瘡，便可以痊癒，又可以獲得福報。我聽后非常歡喜，前往寺廟中，以恭敬至誠的心，重新建造新井，準備香油和洗浴用具，洗浴眾僧。用洗浴的水清洗瘡，不久就痊癒了。從此因緣，所生之處都相貌端正，金色光芒照耀，不受塵垢沾染。九十一劫（極長的時間單位）中常常獲得清凈的福報，慶幸和保佑廣遠。今生又遇到佛陀，心垢消滅，證得了阿羅漢果。
又《十誦律》中說，外國的浴室形狀是圓形的，就像圓形的倉庫。開鑿門窗用來通風排煙。下面設定暗溝，用來排出污水。裡面設定三層臺閣，高度是人可以夠到的。用瓦罐盛滿水，放在三重臺閣上。火的熱氣上升，上層臺閣的水熱，中層臺閣的水暖，下層臺閣的水冷。人們可以根據自己的需要取用。沒有另外燒熱水，所以說是凈水而已。
又《增一阿含經》中說，當時世尊告訴各位比丘，建造浴室有五種功德。哪五種呢？一是祛除風寒，二是疾病可以痊癒，三是除去身體的塵垢。
【English Translation】 English version: The Buddha and the assembly of monks. All offer with utmost devotion. By this meritorious conduct, after the end of their lives, they will be reborn in the Śuddhāvāsa heavens (pure abodes in the Realm of Form). They will possess such radiant marks. From the past seven Buddhas until the future thousand Buddhas appear in the world, it will be the same. Bathing the Buddha and the Sangha, the Buddha prophesied: In the future, after two asaṃkhya kalpas (incalculably long periods) and a hundred kalpas, he shall attain Buddhahood, named 'Pure Body' (possessing all ten titles of a Buddha).
Furthermore, the Miscellaneous Similes Sutra states: In the past, the Buddha's brother, Nanda (Ananda). Was a person during the time of the past Buddha Vipaśyin (one of the seven past Buddhas). Due to the merit of bathing the Sangha, his merit caused him to be reborn in the Śākya clan, following the Buddha. He was adorned with five or six auspicious marks, his countenance radiant with golden light. By virtue of his past merit, he lived in the same era as the Buddha, diligently studied in the Bodhimaṇḍa, and attained the six supernormal powers. Even a single act of giving in ancient times had great rewards, how much more so when donors today can perform many good deeds? Universal and equal conduct will surely attain the honored title of Buddha. Increase joy and extensively liberate all beings.
Furthermore, the Field of Merit Sutra states: There was a bhikṣu named Ānanda (Ananda). Who reported to the World-Honored One, saying: I recall my past life, born in the country of Rāmagrāma (an ancient Indian place name) as the son of a commoner. I developed a malignant sore on my body that could not be cured. A friendly Taoist came and told me, 'You should bathe the Sangha and use the water from their bathing to wash your sore. Then you can be healed and also gain merit.' I was very happy and went to the temple, with reverence and sincerity, I rebuilt a new well, prepared fragrant oil and bathing utensils, and bathed the Sangha. I used the water to wash my sore, and soon it was healed. From this cause, in all my future births, I was born with a handsome appearance, radiant with golden light, and untouched by defilement. For ninety-one kalpas (incredibly long periods of time), I constantly obtained pure merit, and my blessings were vast and far-reaching. Now I have again encountered the Buddha, my mental defilements have been extinguished, and I have attained Arhatship.
Furthermore, the Sarvāstivāda Vinaya states: The shape of the bathhouse in foreign countries is round, like a round warehouse. Openings are made for ventilation and smoke removal. Underground drains are built below to discharge wastewater. Inside, there are three tiers of platforms, at a height that people can reach. Water is filled in earthenware jars and placed on the three tiers of platforms. The heat from the fire rises, the water on the upper tier is hot, the water on the middle tier is warm, and the water on the lower tier is cold. People can take water according to their needs. There is no separate heating of water, so it is called 'clean water' only.
Furthermore, the Ekottara Agama Sutra states: At that time, the World-Honored One told the bhikṣus, 'Building a bathhouse has five merits. What are the five? First, it dispels wind-cold; second, illnesses can be cured; third, it removes dirt and grime from the body.'
。四身體輕便。五得肥白。若有四部之眾。欲求此五功德者。當求造浴室。
又僧祇律云。若欲浴時。使園民等掃灑令凈。辦其薪炭。溫暖得所。乃打揵椎應知入浴。各以腰帶系衣作識。安衣架上。入時不得掉兩臂而入。一手遮前而入。若欲與師揩者。當先白已無罪。不得一時舉兩手。當先令揩一臂。一手覆前竟。次揩一臂。一手及余內外已。閉戶而坐。令身污出。籌量用水不得多用。若池水洗自恣無罪。不聽露地裸。形而浴。若水齊腰腋得用無罪。若坐水中至臍亦得。出已取己衣著。正理而去。
雜福緣第六
如薩婆多論云。若作僧房及以塔像。曠路作井。及作橋樑船。此人功德一切時生。常資施主除三因緣。一前事毀壞。二此人若死。三若起惡邪。無此三因緣者。福德常生。
又增一阿含經云。爾時世尊告諸比丘。有五施不得其福。云何為五。一以刀施人。二以毒施人。三以野牛施人。四以淫女施人。五以造作神祠。是謂有此五施。不得其福。復有五施人天得福。云何為五。一造作園觀。二造作林樹。三造作橋樑。四造作大船。五與當來過去。造作房舍住處。是謂有此五事。令得其福。爾時世尊便說此偈。
園觀施清涼 及作好橋樑 河津度人民 並作好房舍 彼人日夜中
【現代漢語翻譯】 現代漢語譯本： 四、身體輕便。五、得到肥白之相。如果有四部之眾（比丘、比丘尼、優婆塞、優婆夷），想要獲得這五種功德，應當發心建造浴室。 又《僧祇律》中說，如果想要沐浴時，應讓園民等打掃乾淨，準備好柴火，使浴室溫暖適宜。然後敲擊犍椎（寺院中使用的報時器具），告知可以入浴。各自用腰帶繫好衣服作為標記，安放在衣架上。進入浴室時，不得搖擺雙臂而入，要用一隻手遮擋身前進入。如果想要請人擦拭身體，應當先說明自己沒有犯戒。不得同時舉起兩隻手，應當先擦拭一隻手臂，用一隻手遮擋身前。擦拭完畢后，再擦拭另一隻手臂，以及其餘內外部位。關閉門後坐下，讓身上的污垢排出。計算用水量，不得過度使用。如果在池水中洗浴，可以隨意使用，沒有罪過。不允許在露天裸身沐浴。如果水深齊腰或腋下，可以使用，沒有罪過。如果坐在水中，水深至肚臍也可以。出浴后，取回自己的衣服穿上，端正地離開。 雜福緣第六 如《薩婆多論》中說，如果建造僧房以及佛塔佛像，在曠野道路上挖掘水井，以及建造橋樑船隻，此人的功德會隨時增長。經常資助佈施的人，除非有三種因緣會使功德中斷：一、之前所做的事情被毀壞。二、此人去世。三、此人產生邪見。如果沒有這三種因緣，福德會持續增長。 又《增一阿含經》中說，當時世尊告訴各位比丘，有五種佈施不能得到福報。是哪五種呢？一、把刀施捨給別人。二、把毒藥施捨給別人。三、把野牛施捨給別人。四、把**施捨給別人。五、建造神祠。這五種佈施不能得到福報。又有五種佈施能使人和天都得到福報。是哪五種呢？一、建造園林。二、種植樹木。三、建造橋樑。四、建造大船。五、為未來和過去的人建造房舍住所。這五種事情能使人得到福報。當時世尊就說了這首偈語： 園林佈施帶來清涼，以及建造美好的橋樑， 河流渡口方便人民通行，並且建造美好的房舍， 那人日日夜夜中
【English Translation】 English version: Four, the body becomes light and agile. Five, one obtains a plump and fair complexion. If there are the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) who desire to seek these five merits, they should aspire to build bathhouses. Furthermore, the 《Mahāsaṃghika Vinaya》 states: 'If one wishes to bathe, have the groundskeepers sweep and clean the area, prepare firewood, and ensure the warmth is suitable. Then, strike the ghaṇṭā (a bell-like instrument used in monasteries to announce time) to signal the time for bathing. Each person should tie their clothes with a waistband as identification and place them on the clothing rack. When entering, one should not swing their arms but enter with one hand covering the front of their body. If one wishes to have someone scrub their body, they should first declare that they have not committed any offenses. One should not raise both hands at the same time; first, one arm should be scrubbed while the other hand covers the front. After that arm, hand, and the rest of the inner and outer parts are scrubbed, close the door and sit down to allow the dirt to be released. Measure the water usage and do not use excessively. If bathing in a pond, one may use the water freely without offense. It is not permitted to bathe naked in the open. If the water reaches the waist or armpits, it is permissible to use without offense. If sitting in the water, it may reach the navel. After exiting, retrieve one's own clothes, put them on, and leave properly.' Miscellaneous Blessings, Chapter Six As the 《Sarvāstivāda》 states: 'If one builds monasteries and stupas or images, digs wells on desolate roads, and builds bridges and boats, the merits of this person will constantly increase. Those who frequently give alms will have their merits interrupted only by three causes: first, the previous deeds are destroyed; second, this person dies; third, this person develops evil views. If these three causes are absent, the merits will continue to grow.' Furthermore, the 《Ekottara Agama》 states: 'At that time, the World-Honored One told the Bhikkhus that there are five kinds of giving that do not bring merit. What are the five? First, giving knives to others. Second, giving poison to others. Third, giving wild oxen to others. Fourth, giving ** to others. Fifth, building shrines to deities. These five kinds of giving do not bring merit. There are also five kinds of giving that bring merit to humans and devas. What are the five? First, building gardens and parks. Second, planting trees. Third, building bridges. Fourth, building large boats. Fifth, building houses and dwellings for those of the future and the past. These five things bring merit. At that time, the World-Honored One spoke this verse:' 'Giving gardens and parks brings coolness, and building fine bridges, River crossings facilitate the passage of people, and building fine houses, That person, day and night'
恒當受其福 戒定以成就 此人必生天
又僧祇律。有諸天子以偈問佛。
何等人趣善 何等人生天 何等人晝夜 長養善功德
爾時世尊。以偈答言。
曠路作好井 種殖園果施 樹林施清涼 橋船度人民 佈施修凈戒 智慧舍慳貪 功德日夜增 常生天人中
又正法念經云。若有眾生。施人美水。或覆井泉。恐諸毒蛇墮于井中。行人飲之而致苦惱。命終生三箜篌天。受五欲樂。從此命終。若得人身王所愛重。若見病困咽喉出聲。余命未盡。施其漿飲。或施其財以贖彼命。命終生深水天。如帝釋快樂。從天命終隨業流轉。不墮三塗。得受人身。從生至生不遭病苦。無有惱亂。若有眾生持戒。見比丘僧。以扇佈施。令得清涼讀誦經法。命終生風行天。香氣來吹悅樂無比。若有眾生。于河津濟造立橋船。以善心渡持戒人。兼渡餘人。不作眾惡。命終生鬘持天。受五欲樂。命盡人中為王典藏。
又譬喻經云。昔有母子三人。常作三事。一作大船置於河中以渡百姓。二于都市造立好井以供萬民。三於四門各作圊廁給人便利。修是功德。命終之後皆生天上。受福自然。下生人中富貴長壽。所生之處不經三塗。設此微福。尚獲果報巍巍無量。何況有人廣修功德。
【現代漢語翻譯】 現代漢語譯本 恒常承受這些福報， 以戒律和禪定成就自身， 這樣的人必定能往生天界。
《僧祇律》中記載，有諸位天子以偈頌向佛陀提問：
什麼樣的人會趣向善道？ 什麼樣的人會往生天界？ 什麼樣的人日日夜夜， 增長善良的功德？
這時，世尊以偈頌回答說：
在空曠的道路上建造水井， 種植園林果樹並佈施， 種植樹林施與清涼， 建造橋樑船隻渡人過河， 佈施財物修持清凈戒律， 以智慧捨棄慳吝貪婪， 這樣的功德日夜增長， 常常往生於天界和人間。
《正法念經》中說，如果有的眾生，施捨給人美好的飲水，或者修繕井泉，防止毒蛇掉入井中，避免行人飲用后遭受痛苦，此人命終後會往生三箜篌天（Trikongkura heaven），享受五種欲樂。從此天命結束后，如果轉生為人，會受到國王的喜愛和器重。如果見到病人困苦，喉嚨發出聲音，生命尚未結束，施捨給他漿水飲料，或者施捨財物來贖回他的生命，此人命終後會往生深水天（deep water heaven），像帝釋天（Indra）一樣快樂。從天界命終后，隨著業力流轉，不會墮入地獄、餓鬼、畜生三惡道，能夠獲得人身，從一生到一生都不會遭遇疾病痛苦，沒有煩惱擾亂。如果有的眾生持守戒律，見到比丘僧（bhiksu sangha），用扇子佈施，使他們能夠清涼地讀誦經法，此人命終後會往生風行天（wind-traveling heaven），香氣吹拂，無比喜悅。如果有的眾生，在河流的渡口建造橋樑船隻，以善良的心渡送持戒之人，也渡送其他人，不做各種惡事，此人命終後會往生鬘持天（garland-bearing heaven），享受五種欲樂。天命結束後轉生到人間，會成為掌管庫藏的國王。
《譬喻經》中說，過去有母子三人，經常做三件事：一是建造大船放置在河中用來渡百姓過河；二是在都市中建造好的水井用來供給萬民飲用；三是在四個城門各自建造廁所給人方便。修習這些功德，命終之後都往生到天上，自然享受福報。下生到人間，會富貴長壽，所出生的地方不會經歷地獄、餓鬼、畜生三惡道。即使是這樣微小的福報，尚且能獲得巍峨無量的果報，更何況有人廣修功德呢？
【English Translation】 English version Constantly receiving these blessings, Achieving oneself through discipline and meditation, Such a person will surely be reborn in the heavens.
Moreover, in the Sanghika-vinaya, there are celestial beings who asked the Buddha in verse:
What kind of people turn towards goodness? What kind of people are born in the heavens? What kind of people, day and night, Increase their virtuous merits?
At that time, the World-Honored One answered in verse:
Building good wells on desolate roads, Planting gardens and orchards for giving, Planting forests to provide coolness, Building bridges and boats to ferry people, Giving alms, cultivating pure precepts, With wisdom, abandoning stinginess and greed, Such merits increase day and night, And they are constantly born among gods and humans.
Also, the Saddharma-smrtyupasthana Sutra says: If there are sentient beings who give people good water, or repair wells and springs, preventing poisonous snakes from falling into the wells, thus preventing travelers from drinking it and suffering, after death, they will be born in the Trikongkura heaven (three-lute heaven), enjoying the five desires. After the end of this heavenly life, if they are reborn as humans, they will be loved and valued by the king. If they see a sick person in distress, making sounds from their throat, with their life not yet exhausted, giving them juice to drink, or giving them wealth to redeem their life, after death, they will be born in the deep water heaven (deep water heaven), as happy as Indra (Indra). After the end of their heavenly life, following the flow of karma, they will not fall into the three evil realms (hell, hungry ghosts, animals), and will be able to obtain a human body, and from life to life they will not encounter the suffering of illness, without any disturbance. If there are sentient beings who uphold the precepts, seeing the bhiksu sangha (monk community), giving them fans as alms, allowing them to coolly recite the scriptures, after death, they will be born in the wind-traveling heaven (wind-traveling heaven), with fragrant breezes blowing, incomparably joyful. If there are sentient beings who build bridges and boats at river crossings, using a good heart to ferry those who uphold the precepts, and also ferry other people, not doing various evil deeds, after death, they will be born in the garland-bearing heaven (garland-bearing heaven), enjoying the five desires. After the end of their heavenly life, they will be reborn in the human realm as a king who manages the treasury.
Also, the Avadana Sutra says: In the past, there were three people, a mother and her two children, who often did three things: first, they built a large boat and placed it in the river to ferry the people across; second, they built good wells in the city to provide water for all the people; third, they built toilets at each of the four gates to provide convenience for people. By cultivating these merits, after death, they were all born in the heavens, naturally enjoying blessings. When they are born in the human realm, they will be rich, noble, and long-lived, and the places where they are born will not experience the three evil realms (hell, hungry ghosts, animals). Even such small blessings can obtain immeasurable and magnificent rewards, how much more so for those who extensively cultivate merits?
造立塔寺。分檀佈施。作諸福業。百千萬倍。復勝於此不可計量。故成實論。引經偈云。
若種樹園林 造井橋樑等 是人所為福 晝夜常增長
又華手經云。佛告舍利弗。菩薩有四法。終不退轉無上菩提。何等為四。一者若見塔廟毀壞。當加修治。若塊若泥乃至一磚。二者若於四衢道中多人觀處。起塔造像。為作唸佛善福之緣。塔中畫作若轉法輪。及出家相。乃至雙樹入涅槃相。三者若見有比丘僧二部諍訟。勤求方便令其和合。四者若見佛法欲壞。能讀誦說乃至一偈。令法不絕。為護法故。敬養法師。專心護法不惜身命。菩薩若成是四法者。世世當作轉輪聖王。得大身力如那羅延。舍四天下而行出家。能得隨意修四梵行。命終生天作大梵王。乃至究竟成無上道。是故智者。欲求佛道當作是學。
又放牛經。出增一阿含別品同譯。佛告諸比丘。有十一法。放牛兒不知放牛便宜。不曉養牛。何等為十一。一者放牛兒不知色。二者不知相。三者不知摩刷。四者不知護瘡。五者不知作煙。六者不知擇道行。七者不知處牛。八者不知何道渡水。九者不知逐好水草。十者不知構牛不遺殘。十一者不知分別養可用不可用。如是十一事。放牛兒不曉養護其牛者。牛終不滋息。日日有減。此喻比丘。亦有十一種
【現代漢語翻譯】 現代漢語譯本：建造佛塔寺廟，進行分配佈施，做各種善業，所得的功德利益，百千萬倍地超過之前的功德，甚至多到無法計量。因此，《成實論》引用經文偈頌說： 『如果種植樹木園林，建造水井橋樑等，這些都是人們所做的福德，日夜都在增長。』 另外，《華手經》中說，佛告訴舍利弗（Śāriputra，智慧第一的佛陀弟子）：菩薩有四種法，最終不會從無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）退轉。是哪四種呢？第一，如果看見佛塔廟宇毀壞，應當加以修繕，哪怕只是一塊泥土甚至一塊磚。第二，如果在四通八達的道路中央，在眾人觀看的地方，建造佛塔佛像，以此作爲念佛修善積福的因緣。在塔中繪製法輪（Dharmacakra，佛法的象徵）運轉的影象，以及出家修行的景象，乃至雙樹（Śāla trees，娑羅雙樹，佛陀涅槃之處）下進入涅槃的景象。第三，如果看見有比丘（bhikṣu，出家男眾）僧團兩派發生爭訟，應當勤奮尋求方便法門，使他們和睦相處。第四，如果看見佛法將要衰敗，能夠讀誦演說，哪怕只是一句偈頌，使佛法不至於斷絕。爲了護持佛法，恭敬供養法師，專心護持佛法，不惜犧牲身命。菩薩如果成就這四種法，世世代代都將成為轉輪聖王（cakravartin，擁有統治世界的理想明君），獲得像那羅延（Nārāyaṇa，印度教主神之一，毗濕奴的化身）一樣強大的身力。捨棄四大部洲的統治而出家修行，能夠隨意修習四梵行（brahmavihāras，四種清凈的禪定境界）。命終之後，將往生到天界，成為大梵天王（Mahābrahmā，色界天的統治者），乃至最終成就無上佛道。因此，有智慧的人，如果想要追求佛道，應當這樣學習。 另外，《放牛經》（Go-pālaka-sutta）出自《增一阿含經》（Ekottara Āgama）的別品，與另一個譯本相同。佛告訴各位比丘（bhikṣu，出家男眾），有十一種情況，放牛的孩子不知道放牛的便利之處，不善於養牛。是哪十一種呢？第一，放牛的孩子不知道牛的顏色。第二，不知道牛的相貌。第三，不知道給牛按摩刷洗。第四，不知道保護牛的瘡傷。第五，不知道為牛製作煙燻驅蚊。第六，不知道選擇道路行走。第七，不知道安置牛群。第八，不知道從哪條道路渡水。第九，不知道追逐好的水草。第十，不知道擠牛奶時不遺留殘餘。第十一，不知道分辨哪些牛可以用來飼養，哪些不可以。像這樣十一種事情，放牛的孩子不善於養護他的牛，牛最終不會繁殖增多，反而會日益減少。這比喻比丘（bhikṣu，出家男眾），也有十一種情況。
【English Translation】 English version: Building pagodas and temples, distributing alms, and performing various meritorious deeds result in merit and benefits that are a hundred thousand times greater than before, even immeasurable. Therefore, the Satyasiddhi Shastra (成實論) quotes a verse from a sutra: 'If one plants trees in gardens, builds wells and bridges, these are the merits that people do, and they increase day and night.' Furthermore, the Hua Shou Sutra (華手經) states, 'The Buddha told Śāriputra (舍利弗, foremost in wisdom among the Buddha's disciples): 'A Bodhisattva has four qualities by which he will never regress from Anuttarā-samyak-saṃbodhi (無上菩提, unsurpassed perfect enlightenment). What are these four? First, if one sees a pagoda or temple destroyed, one should repair it, even if it is only a clod of earth or a brick. Second, if one builds pagodas and images at the crossroads of four roads, in a place where many people can see them, this creates a condition for mindfulness of the Buddha and the accumulation of good fortune. In the pagoda, one should paint images of the turning of the Dharma wheel (Dharmacakra, 法輪, symbol of the Buddha's teachings), as well as scenes of renunciation and practice, and even the scene of entering Nirvana under the twin Śāla trees (雙樹, where the Buddha entered Nirvana). Third, if one sees monks (bhikṣu, 比丘) of two factions in dispute, one should diligently seek expedient means to reconcile them. Fourth, if one sees that the Dharma is about to decline, one should be able to recite and expound, even if it is only a single verse, so that the Dharma does not become extinct. For the sake of protecting the Dharma, one should respectfully support Dharma masters, wholeheartedly protect the Dharma, and not spare one's life. If a Bodhisattva accomplishes these four qualities, he will be a Chakravartin (轉輪聖王, ideal world-ruling monarch) in every lifetime, gaining great physical strength like Nārāyaṇa (那羅延, a Hindu deity, an avatar of Vishnu). He will renounce the rule of the four continents and practice asceticism, and will be able to freely cultivate the four Brahmavihāras (四梵行, four pure meditative states). After death, he will be reborn in the heavens as a Mahābrahmā (大梵天王, ruler of the Form Realm), and ultimately attain unsurpassed Buddhahood. Therefore, a wise person who seeks the Buddha's path should learn in this way.' Furthermore, the Cowherd Sutra (Go-pālaka-sutta, 放牛經), which appears in a separate section of the Ekottara Āgama (增一阿含經) and has a similar translation, states, 'The Buddha told the monks (bhikṣu, 比丘), 'There are eleven things that a cowherd does not know about the benefits of herding cows, and is not good at raising cows. What are these eleven? First, the cowherd does not know the color of the cows. Second, he does not know the appearance of the cows. Third, he does not know how to massage and brush the cows. Fourth, he does not know how to protect the cows' wounds. Fifth, he does not know how to make smoke to repel mosquitoes for the cows. Sixth, he does not know how to choose the road to travel. Seventh, he does not know how to settle the herd. Eighth, he does not know which way to cross the water. Ninth, he does not know how to seek good water and grass. Tenth, he does not know how to milk the cows without leaving any residue. Eleventh, he does not know how to distinguish which cows can be raised and which cannot. In these eleven ways, the cowherd is not good at caring for his cows, and the cows will not multiply and increase, but will decrease day by day. This is a metaphor for monks (bhikṣu, 比丘) who also have eleven qualities.'
損益。不可具述。佛於是頌曰。
放牛兒審諦 牛主有福德 六頭牛六年 成六十不減 放牛兒聰明 知分別諸相 如此放牛兒 先世佛所譽
頌曰。
直影端形 虛巖應響 福滋善運 果由因上 委質圓音 輸誠閟獎 惠之陰德 冥資功賞
諸經要集卷第八 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第九
西明寺沙門釋道世集
擇交部第十六(此有五緣)
思慎部第十七述意緣善友緣惡友緣債負緣懲過緣
述意緣第一
夫理之所窮。唯善與惡。顧此二途。倏然易辯。幽則有罪福苦樂。顯則有賢愚榮辱。愛榮憎辱。趣樂背苦。含識所必同也。今愛榮而不知慕賢。求福而不知避禍。譬猶播植秕稗。而欲歲取精糧。驅駕駑蹇。而望騰超夐絕。不亦惑哉。如鳥獸蟲卉之智。猶知因風假露托迅附高。以成其事。奚況於人。而無托友以就其善乎。故所託善友。則存名而成德。所親闇蔽。則身悴而名惡也。故玄軌之宗。出於高范。切磋之意。事存我友。又如摶牛之虻。飛極百步。若附鸞尾。則一翥萬里。此豈非其翼工之所託迅也。亦同凡夫溺喪極趣。不越人天。若憑大聖之威。則高昇十地。同生凈域也。
【現代漢語翻譯】 現代漢語譯本： 損益，不可一一詳述。佛陀於是以偈頌說道：
『放牛娃審慎仔細，牛主因此有福德。 六頭牛六年間，增長到六十頭而不減少。 放牛娃聰明智慧，懂得分辨各種牛的特性。 這樣的放牛娃，前世就受到佛的讚譽。』
偈頌說：
『正直的身影對應端正的形體，空曠的山巖迴應聲響，福報滋養于善良的作為， 好的結果源於正確的因地。全身心皈依圓滿的佛音，真誠地奉獻必將得到秘密的嘉獎。 給予的恩惠會帶來潛在的功德，默默地積累會得到相應的功賞。』
《諸經要集》卷第八 大正藏第54冊 No. 2123 《諸經要集》
《諸經要集》卷第九
西明寺沙門釋道世 輯
擇交部第十六（此處有五種因緣）
思慎部第十七 述意緣、善友緣、惡友緣、債負緣、懲過緣
述意緣第一
大道理所能探究的，唯有善與惡。觀察這兩條道路，瞬間就能分辨清楚。隱蔽的方面有罪福苦樂，顯現的方面有賢愚榮辱。喜愛榮耀，憎恨恥辱，追求快樂，背離痛苦，這是所有有意識的生命共同的本性。現在喜愛榮耀卻不知道仰慕賢德，追求福報卻不知道避免災禍，譬如播種秕糠稗草，卻希望年年收穫精良的糧食；驅趕著劣馬駑驢，卻希望它能騰空超越，這難道不是迷惑嗎？如同鳥獸蟲草的智慧，尚且知道藉助風力、依附露水、依託快速的東西、靠近高處，來成就它們的事情，更何況是人呢？怎麼能不依靠朋友來成就自己的善行呢？所以，所依靠的是善友，就能保全名聲而成就德行；所親近的是愚昧之人，就會身心憔悴而名聲惡劣。所以，玄妙的法則，出自於高尚的典範；互相切磋的意義，在於我友的存在。又如依附在牛身上的牛虻，飛行最多百步；如果依附在鸞鳥的尾巴上，就能一次飛翔萬里。這難道不是它的翅膀依託快速的東西嗎？也如同凡夫沉溺於生死輪迴，最高的境界也不超過人天；如果憑藉大聖的威德，就能高昇十地，一同往生清凈的佛國。
【English Translation】 English version: The gains and losses cannot be fully described. The Buddha then spoke in verse:
'The cowherd is careful and attentive, the owner of the cows thus has blessings. Six cows in six years, grow to sixty without decreasing. The cowherd is intelligent and wise, knowing how to distinguish the characteristics of each cow. Such a cowherd, in his previous life, was praised by the Buddha.'
The verse says:
'A straight shadow corresponds to an upright form, an empty cliff echoes sounds, blessings nourish from virtuous actions, Good results originate from correct causes. Wholeheartedly taking refuge in the perfect Buddha's voice, sincerely dedicating will surely receive secret rewards. Giving kindness brings potential merit, silently accumulating will receive corresponding rewards.'
Collected Essentials from Various Sutras, Volume 8 Taisho Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 9
Compiled by Shramana釋道世(Shi Daoshi) of Ximing Temple
Section 16 on Selecting Associations (This has five causes)
Section 17 on Thoughtful Caution: Describing the Causes of Good Friends, Bad Friends, Debt and Burden, and Correcting Faults
First Cause: Describing Intentions
What reason can explore is only good and evil. Considering these two paths, they are easily distinguished in an instant. In the hidden aspect, there are sins, blessings, suffering, and joy; in the manifest aspect, there are wisdom, foolishness, honor, and disgrace. Loving honor and hating disgrace, pursuing joy and turning away from suffering, are the common nature of all conscious beings. Now, loving honor but not knowing to admire virtue, seeking blessings but not knowing to avoid misfortune, is like sowing chaff and weeds but hoping to harvest fine grain every year; driving a weak and clumsy horse but hoping it will soar and surpass, is this not delusion? Even the wisdom of birds, beasts, insects, and plants knows to borrow the wind, rely on dew, entrust to swiftness, and approach high places to accomplish their affairs. How much more so should humans rely on friends to accomplish their good deeds? Therefore, relying on good friends preserves one's reputation and accomplishes virtue; associating with the ignorant causes one's body and mind to wither and one's reputation to be bad. Therefore, the profound principles come from noble examples; the meaning of mutual refinement lies in the existence of my friends. Furthermore, like a gadfly attached to a cow, it can fly at most a hundred steps; if it attaches to the tail of a phoenix, it can fly ten thousand miles in one flight. Is this not because its wings rely on swiftness? It is also like ordinary people drowning in the cycle of birth and death, whose highest realm does not exceed humans and gods; if they rely on the majestic power of the Great Sage, they can ascend to the Ten Grounds and be reborn together in the pure land.
善友緣第二
如涅槃經云。阿難比丘說半梵行。名善知識。佛言不爾。具足梵行乃名善知識。又云。善知識者。如法而說。如說而行。云何名為如法而說。如法而行。自不殺生。教人不殺生。乃至自行正見。教人行正見。若能如是。則得名為真善知識。自修菩提。亦能教人修行菩提。以是義故。名善知識。自能修行。信戒佈施。多聞智慧。亦能教人修行。信戒佈施。多聞智慧。復以是義名善知識。善知識者。有善法故。何等。善法所作之事。不求自樂。常為眾生而求於樂。見他有過不說其短。口常宣說純善之時。以是義故。名善知識。善男子。如空中月從初一日至十五日。漸漸增長。善知識者亦復如是。令諸學人漸遠惡法。增長善法。善男子。若有親近善知識者。本未有定慧解脫。解脫知見即便有之。未具足者則得增廣。又云。善友當觀。是人貪慾瞋恚。愚癡思覺。何者偏多。若知是人貪慾多者。則應為說不凈觀法。瞋恚多者。為說慈悲。思覺多者。教令數息。著我多者。當爲分析十八界等。聞已修行。次第獲得四念處觀。身受心法。得是觀已。次第復觀十二因緣。如是觀已。次得暖法。從得暖法。乃至漸得羅漢辟支佛果菩薩大乘佛果等。依此而生。更無疑滯。自利利他不加水乳。是名真善知識。法師之位。
【現代漢語翻譯】 現代漢語譯本 善友緣第二
如《涅槃經》所說，阿難比丘說，將『半梵行』稱為『善知識』。佛說並非如此，具備完整的梵行才能稱為『善知識』。經中又說：『善知識』，能夠如法宣說，如所說而行。怎樣才算是『如法宣說，如所說而行』呢？自己不殺生，教導他人不殺生，乃至自己奉行正見，教導他人奉行正見。如果能夠這樣，才能被稱為真正的『善知識』。自己修習菩提，也能教導他人修習菩提。因為這個緣故，稱為『善知識』。自己能夠修行，具足信心、持戒、佈施、廣聞、智慧，也能教導他人修行，具足信心、持戒、佈施、廣聞、智慧。又因為這個緣故，稱為『善知識』。『善知識』，因為具有善法。什麼是善法呢？所做的事情，不求自己快樂，常常爲了眾生而求快樂。看到別人有過失，不說他的缺點，口中常常宣說純善的事情。因為這個緣故，稱為『善知識』。善男子，如同空中的月亮從初一到十五，漸漸增長。『善知識』也是這樣，使學習的人逐漸遠離惡法，增長善法。善男子，如果有人親近『善知識』，原本沒有定慧解脫（Dhyana, Prajna, Vimoksha），解脫知見就會有了；未具足的，就能得到增長廣大。經中又說，善友應當觀察，這個人貪慾、嗔恚、愚癡、思覺，哪一種偏多。如果知道這個人貪慾多，就應當為他說不凈觀法；嗔恚多，為他說慈悲；思覺多，教令數息；執著於我多，應當為他分析十八界（Dhatus）等。聽聞后修行，次第獲得四念處觀（Sati-patthana）：身、受、心、法。得到這些觀法后，次第再觀察十二因緣（Nidanas）。這樣觀察后，次第得到暖法。從得到暖法，乃至逐漸得到阿羅漢（Arhat）、辟支佛（Pratyekabuddha）果、菩薩（Bodhisattva）大乘佛果等，依靠這些而生起，更沒有疑惑滯礙，自利利他，不摻雜任何雜質，這才是真正的『善知識』，法師的地位。
【English Translation】 English version Chapter Two: Conditions for Good Friends
As stated in the Nirvana Sutra, Ananda Bhikshu said that 'half of pure conduct' is called a 'good friend'. The Buddha said, 'Not so. Complete pure conduct is what is called a 'good friend'.' It also says, 'A 'good friend' speaks according to the Dharma and acts according to what is spoken.' What is meant by 'speaking according to the Dharma and acting according to what is spoken'? One does not kill oneself and teaches others not to kill, and so on, until one practices right view oneself and teaches others to practice right view. If one can do this, then one can be called a true 'good friend'. One cultivates Bodhi oneself and can also teach others to cultivate Bodhi. For this reason, one is called a 'good friend'. One can cultivate oneself, possessing faith, precepts, generosity, learning, and wisdom, and can also teach others to cultivate faith, precepts, generosity, learning, and wisdom. Again, for this reason, one is called a 'good friend'. A 'good friend' is so because they possess good qualities. What are these good qualities? In all that they do, they do not seek their own pleasure but constantly seek the pleasure of sentient beings. When they see the faults of others, they do not speak of their shortcomings, and their mouths constantly proclaim pure goodness. For this reason, one is called a 'good friend'. Good man, like the moon in the sky from the first to the fifteenth day, gradually increasing, so too is a 'good friend'. They cause those who are learning to gradually distance themselves from evil dharmas and increase good dharmas. Good man, if one draws near to a 'good friend', one who originally did not have Dhyana, Prajna, Vimoksha (定慧解脫, Concentration, Wisdom, Liberation), will then have the knowledge and vision of liberation; those who are not complete will then gain increase and expansion. It also says, 'A good friend should observe which of greed, hatred, ignorance, and thinking is more prevalent in a person. If it is known that a person has much greed, then one should speak to them about the contemplation of impurity. If they have much hatred, speak to them of loving-kindness. If they have much thinking, teach them to count their breaths. If they are attached to the self, one should analyze for them the eighteen Dhatus (十八界, realms) and so on.' After hearing and practicing, one gradually obtains the four foundations of mindfulness (Sati-patthana, 四念處): body, sensation, mind, and phenomena. Having obtained these contemplations, one then contemplates the twelve Nidanas (十二因緣, links of dependent origination) in order. After contemplating in this way, one next obtains warmth. From obtaining warmth, one gradually obtains the fruits of Arhat (阿羅漢), Pratyekabuddha (辟支佛), Bodhisattva (菩薩), the Great Vehicle Buddha fruit, etc., arising from reliance on these, with no more doubt or hesitation, benefiting oneself and benefiting others, without adding water or milk. This is called a true 'good friend', the position of a Dharma master.
若不具此非善知識。加水之法不可依承。故佛性論引經偈云。
無知無善識 惡友損正行 蜘蛛落乳中 是乳轉成毒
是故要須真實利益眾生。先自調伏然後教人。無寡聞失無退行失。無散亂失。無輕慢失。無顛倒失。無貪求失。無瞋恚失。無邪行失。無著我失。無小行失。具此十法名善知識。故莊嚴論偈云。
多聞及見諦 巧說亦精愍 不退此丈夫 菩薩勝依止
又佛本行經云。爾時世尊又共長老難陀。至於一賣香底。見彼底上有諸香里。見已即告長老難陀。作如是言。難陀。汝來取此底上諸香里物。難陀爾時即依佛教。于彼邸上取諸香里。佛告難陀。汝于漏克一移之頃。捉持香里。然後放地。爾時長老難陀。聞佛如此語已。手執此香。於一克間還放地上。爾時佛告長老難陀。汝今當自嗅于手看。爾時難陀聞佛語已。即嗅自手。佛語難陀。汝嗅此手作何等氣。白佛言。世尊。其手香氣微妙無量。佛告難陀。如是如是。若人親近諸善知識。恒常共居隨順染習。相親近故。必定當得廣大名聞。爾時世尊因此事故。而說偈言。
若有手執沉水香 及以藿香麝香等 須臾執持香自染 親附善知識復然
爾時世尊復說偈言。
若人親近惡知識 現世不得好名聞 必
【現代漢語翻譯】 現代漢語譯本： 若不具備這些條件，就不是好的善知識（Kalyāṇa-mitra，指引人走向解脫的良師益友）。不能依從不具備這些條件的人所傳授的加水之法（指不純正的教導）。所以《佛性論》引用經文偈頌說：
『無知又無善知識，惡友會損害正行。 就像蜘蛛掉進牛奶中，這牛奶就會變成毒藥。』
因此，必須要真實利益眾生，先調伏自己，然後才能教導他人。不犯寡聞之失，不犯退行之失，不犯散亂之失，不犯輕慢之失，不犯顛倒之失，不犯貪求之失，不犯瞋恚之失，不犯邪行之失，不犯著我之失，不犯小行之失。具備這十種品德，才能稱為善知識。所以《莊嚴論》的偈頌說：
『多聞且能見真諦，善巧說法又慈悲。 不退轉的真丈夫，是菩薩殊勝的依靠。』
此外，《佛本行經》中說，當時世尊又與長老難陀（Nanda，佛陀的堂弟）一同來到一個賣香的地方，看見那地上有各種香料。看見后，就告訴長老難陀，這樣說：『難陀，你來拿取這地上各種香料。』當時難陀就依照佛的教導，從地上拿取各種香料。佛告訴難陀：『你在漏刻（古代計時單位）一移的時間裡，拿著香料，然後放在地上。』當時長老難陀聽了佛這樣說后，手拿著香，在一克（古代計時單位）的時間後放回地上。當時佛告訴長老難陀：『你現在應當自己聞聞你的手。』當時難陀聽了佛的話后，就聞自己的手。佛問難陀：『你聞這手有什麼氣味？』難陀回答佛說：『世尊，這手的香氣微妙無量。』佛告訴難陀：『是的，是的。如果人親近各位善知識，恒常一起居住，隨順學習，因為互相親近的緣故，必定能夠得到廣大的名聞。』當時世尊因為這件事，而說了偈頌：
『如果有人手拿沉水香，以及藿香麝香等， 短暫時間拿著香氣自染，親近善知識也是這樣。』
當時世尊又說了偈頌：
『如果人親近惡知識，現世不能得到好名聲，必定會墮入地獄之中。』 English version: If one does not possess these qualities, they are not a true Kalyāṇa-mitra (spiritual friend or mentor who guides one towards liberation). One should not rely on the method of 'adding water' (referring to impure teachings) taught by those who lack these qualities. Therefore, the Buddha-nature Treatise quotes a verse from a sutra:
'Without knowledge and without a good mentor, Evil friends harm right conduct. Like a spider falling into milk, That milk turns into poison.'
Therefore, one must genuinely benefit sentient beings, first taming oneself before teaching others. Without the fault of little learning, without the fault of backsliding, without the fault of distraction, without the fault of contempt, without the fault of perversion, without the fault of greed, without the fault of anger, without the fault of wrong conduct, without the fault of attachment to self, without the fault of small practices. Possessing these ten qualities is called a Kalyāṇa-mitra. Therefore, the Ornament Treatise says in a verse:
'Learned and seeing the truth, Skillful in speech and compassionate, This non-retreating great man, is a supreme refuge for Bodhisattvas.'
Furthermore, the Buddha's Deeds Sutra says: At that time, the World-Honored One, together with the elder Nanda (Buddha's cousin), went to a place where incense was sold and saw various incense materials on the ground. Having seen this, he said to the elder Nanda, 'Nanda, come and take these various incense materials from the ground.' At that time, Nanda followed the Buddha's teaching and took various incense materials from the ground. The Buddha told Nanda, 'Hold the incense materials for the duration of one laukika (an ancient unit of time), and then place them on the ground.' At that time, the elder Nanda, having heard the Buddha's words, held the incense in his hand and placed it back on the ground after one kṣaṇa (an ancient unit of time). Then the Buddha said to the elder Nanda, 'Now you should smell your hand yourself.' At that time, Nanda, having heard the Buddha's words, smelled his own hand. The Buddha asked Nanda, 'What kind of scent do you smell on this hand?' Nanda replied to the Buddha, 'World-Honored One, the fragrance of this hand is subtle and immeasurable.' The Buddha told Nanda, 'Yes, yes. If people associate with various Kalyāṇa-mitras, constantly live together, follow and learn from them, because of their close association, they will surely gain great fame and reputation.' At that time, the World-Honored One, because of this event, spoke the following verse:
'If one holds agarwood in their hand, As well as patchouli, musk, and the like, Holding it briefly, the fragrance naturally permeates, Associating with a Kalyāṇa-mitra is also like this.'
At that time, the World-Honored One spoke another verse:
'If one associates with evil friends, In this life, they will not gain a good reputation, And will surely fall into hell.'
【English Translation】 English version: If one does not possess these qualities, they are not a true Kalyāṇa-mitra (spiritual friend or mentor who guides one towards liberation). One should not rely on the method of 'adding water' (referring to impure teachings) taught by those who lack these qualities. Therefore, the Buddha-nature Treatise quotes a verse from a sutra:
'Without knowledge and without a good mentor, Evil friends harm right conduct. Like a spider falling into milk, That milk turns into poison.'
Therefore, one must genuinely benefit sentient beings, first taming oneself before teaching others. Without the fault of little learning, without the fault of backsliding, without the fault of distraction, without the fault of contempt, without the fault of perversion, without the fault of greed, without the fault of anger, without the fault of wrong conduct, without the fault of attachment to self, without the fault of small practices. Possessing these ten qualities is called a Kalyāṇa-mitra. Therefore, the Ornament Treatise says in a verse:
'Learned and seeing the truth, Skillful in speech and compassionate, This non-retreating great man, is a supreme refuge for Bodhisattvas.'
Furthermore, the Buddha's Deeds Sutra says: At that time, the World-Honored One, together with the elder Nanda (Buddha's cousin), went to a place where incense was sold and saw various incense materials on the ground. Having seen this, he said to the elder Nanda, 'Nanda, come and take these various incense materials from the ground.' At that time, Nanda followed the Buddha's teaching and took various incense materials from the ground. The Buddha told Nanda, 'Hold the incense materials for the duration of one laukika (an ancient unit of time), and then place them on the ground.' At that time, the elder Nanda, having heard the Buddha's words, held the incense in his hand and placed it back on the ground after one kṣaṇa (an ancient unit of time). Then the Buddha said to the elder Nanda, 'Now you should smell your hand yourself.' At that time, Nanda, having heard the Buddha's words, smelled his own hand. The Buddha asked Nanda, 'What kind of scent do you smell on this hand?' Nanda replied to the Buddha, 'World-Honored One, the fragrance of this hand is subtle and immeasurable.' The Buddha told Nanda, 'Yes, yes. If people associate with various Kalyāṇa-mitras, constantly live together, follow and learn from them, because of their close association, they will surely gain great fame and reputation.' At that time, the World-Honored One, because of this event, spoke the following verse:
'If one holds agarwood in their hand, As well as patchouli, musk, and the like, Holding it briefly, the fragrance naturally permeates, Associating with a Kalyāṇa-mitra is also like this.'
At that time, the World-Honored One spoke another verse:
'If one associates with evil friends, In this life, they will not gain a good reputation, And will surely fall into hell.'
以惡友相親近 當來亦墮阿鼻獄 若人親近善知識 隨順彼等所業行 雖不現證世間利 未來當得盡苦因
又四分律。親友意者。要具七法方成親友。一難作能作。二難與能與。三難忍能忍。四密事相告。五互相覆藏。六遭苦不捨。七貧賤不輕。如是七法。人能行者。是親善友應親附之。又大莊嚴論佛說偈言。
無病第一利 知足第一富 善友第一親 涅槃第一樂
又迦羅越六向拜經云。善知識者有四輩。一外如怨家內有厚意。二於人前直諫。于外說人善。三病瘦縣官為共征。訟憂解之。四見人貧賤心不棄捐。當念欲富之。善知識者。復有四輩。一為吏所捕。將歸藏匿於后解決之。二有病瘦消損。將歸養視之。三知識死亡官殮視之。四知識已死復念其家。
惡友緣第三
如尸迦羅越六向拜經云。惡知識者有四輩。一內有怨心。外強為知識。二於人前好言語。背後說人惡。三有急時於人前愁苦。背後歡喜。四外如親厚內興怨謀。惡知識復有四輩。一小侵之便大怒。二有倩使之便不肯行。三見人有急時避人走。四見人死亡棄之不視。
又涅槃經云。菩薩摩訶薩。觀于惡象及惡知識。等無有二。何以故。俱壞身故。菩薩摩訶薩。于惡象等心無怖懼。于惡知識生怖畏心。
【現代漢語翻譯】 現代漢語譯本 親近惡友，未來也將墮入阿鼻地獄（Avici Hell）。 如果親近善知識（Kalyana-mitra，指引正道的良師益友），並隨順他們的行為， 即使現在不能立即獲得世俗利益，未來終將斷盡痛苦的根源。
《四分律》中說，成為親友需要具備七種條件：一、難做之事能做；二、難捨之物能捨；三、難忍之事能忍；四、秘密之事互相告知；五、互相掩蓋過失；六、遭遇苦難不離不棄；七、貧賤之時不輕視。如果有人能做到這七點，就應該親近他，視他為真正的朋友。 《大莊嚴論》中，佛陀說偈語：
無病是第一利益，知足是第一財富， 善友是第一親人，涅槃（Nirvana，解脫）是第一快樂。
《迦羅越六向拜經》中說，善知識有四種：一、外表像怨家，內心卻有深厚的友誼；二、當面直言勸諫，背後稱讚別人的優點；三、生病、消瘦或遭遇官司時，會共同分擔，排憂解難；四、見到別人貧賤，內心不嫌棄，想著如何幫助他富裕起來。善知識還有四種：一、朋友被官吏抓捕，會將其藏匿起來，之後再想辦法解決；二、朋友生病消瘦，會將其帶回家中照顧；三、朋友去世，會負責料理後事；四、朋友已經去世，還會照顧他的家人。
惡友緣第三
如《尸迦羅越六向拜經》所說，惡知識有四種：一、內心懷有怨恨，表面卻裝作友善；二、當面說好聽的話，背後卻說人壞話；三、別人遇到緊急情況時，當面裝作愁苦，背後卻暗自歡喜；四、表面上親近友善，內心卻暗藏陰謀。惡知識還有四種：一、稍微冒犯他，就勃然大怒；二、請他幫忙辦事，就推三阻四不肯去做；三、看到別人遇到緊急情況，就躲避逃走；四、看到別人去世，就棄之不顧。
《涅槃經》中說，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）看待惡象和惡知識，認為兩者沒有區別。為什麼呢？因為它們都會危害身命。菩薩摩訶薩對於惡象等不會感到恐懼，但對於惡知識卻會產生畏懼之心。
【English Translation】 English version Being close to bad friends will lead to falling into Avici Hell (Avici Hell) in the future. If one is close to good spiritual friends (Kalyana-mitra, virtuous teachers and friends who guide one on the right path) and follows their actions, Even if one does not immediately gain worldly benefits, one will eventually eradicate the causes of suffering in the future.
The Sarvastivada Vinaya states that to be considered a close friend, one must possess seven qualities: 1. Able to do what is difficult to do; 2. Able to give what is difficult to give; 3. Able to endure what is difficult to endure; 4. Share secrets with each other; 5. Cover up each other's faults; 6. Not abandon each other in times of suffering; 7. Not look down upon each other in poverty. If someone can practice these seven qualities, one should be close to them and regard them as a true friend. In the Mahavyutpatti, the Buddha said in a verse:
Being free from illness is the greatest benefit, being content is the greatest wealth, Good friends are the greatest relatives, Nirvana (Nirvana, liberation) is the greatest happiness.
The Sigalovada Sutta states that there are four types of good spiritual friends: 1. Outwardly like enemies, but inwardly have deep friendship; 2. Give direct advice to one's face, and praise others' virtues behind their backs; 3. Share burdens and solve problems when one is sick, emaciated, or facing lawsuits; 4. Do not despise one when one is poor and lowly, but think of how to help them become wealthy. There are also four types of good spiritual friends: 1. If a friend is arrested by officials, they will hide them and then find a way to resolve the situation; 2. If a friend is sick and emaciated, they will take them home to care for them; 3. If a friend passes away, they will take care of the funeral arrangements; 4. Even after a friend has passed away, they will still take care of their family.
The Third Condition of Bad Friends
As stated in the Sigalovada Sutta, there are four types of bad friends: 1. Harbor resentment inwardly, but pretend to be friendly outwardly; 2. Say nice things to one's face, but speak ill of one behind their back; 3. Pretend to be distressed when others encounter emergencies, but secretly rejoice; 4. Appear to be close and friendly, but harbor conspiracies inwardly. There are also four types of bad friends: 1. Become furious at the slightest offense; 2. Refuse to help when asked to do something; 3. Avoid and run away when they see others in trouble; 4. Abandon and ignore one when they pass away.
The Nirvana Sutra states that Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) view vicious elephants and bad friends as being no different. Why? Because they both harm one's life. Bodhisattva-Mahasattvas do not feel fear towards vicious elephants, but they feel fear towards bad friends.
何以故。是惡象等唯能壞身。下能壞心。惡知識者二俱壞故。是惡象等唯壞一身。惡知識者。壞無量善身無量善心。是惡象等。唯能破壞不凈臭身。惡知識者。能壞凈身及以凈心。是惡象等能壞肉身。惡知識者壞於法身。為惡象殺。不至三惡。為惡友殺。必至三惡。是惡象等但為身怨。惡知識者為善法怨。是故菩薩。常當遠離諸惡知識。又增一阿含經。世尊說偈云。
莫親惡知識 亦莫愚從事 當近善知識 人中最勝者 人中無有惡 習近惡知識 后必種惡根 永在暗中行
又中阿含經云。爾時世尊告諸比丘。有七怨家法。而作怨家。第一不欲令怨家有好色。雖好沐浴名香涂身。然為色故。瞋恚覆心而作怨家。第二不欲令怨家安隱睡眠。雖臥床枕覆以錦綺。然故憂苦不捨瞋恚覆心而作怨家。第三不欲令怨家而得大利。雖應得利。而不得利。應不得利。而得其利。彼此二法更互相違。瞋恚覆心而作怨家。第四不欲令怨家有朋友。若有親朋舍離避去。因瞋覆心而作怨家。第五不欲令怨家有稱譽。彼惡名醜聲周聞諸方。因瞋覆心而作怨家。第六不欲令怨家極大財富。彼土富人儻失財物。因瞋覆心而作怨家。第七不欲令怨家。身壞命終往至善處。彼身口意惡。行已命終必至惡處。生地獄中而作怨家。
【現代漢語翻譯】 現代漢語譯本： 什麼緣故呢？因為惡象等只能損害身體，不能損害內心。而惡知識（指引人走向邪道的壞朋友）卻能同時損害身心。惡象等只能損害一次身體，而惡知識卻能損害無量善身和無量善心。惡象等只能破壞不乾淨且臭穢的身體，而惡知識卻能破壞清凈的身體以及清凈的心。惡象等只能破壞肉身，而惡知識卻能破壞法身（指通過修行證悟的真身）。被惡象殺死，不會墮入三惡道（地獄、餓鬼、畜生），被惡友所害，必定墮入三惡道。惡象等只是身體的仇敵，而惡知識是善法的仇敵。因此，菩薩應當經常遠離各種惡知識。 《增一阿含經》中，世尊說偈語道： 『不要親近惡知識，也不要從事愚蠢的事情，應當親近善知識（指引人走向正道的良師益友），他們是人中最殊勝的人。人中沒有比親近惡知識更惡劣的了，最終必定種下惡的根源，永遠在黑暗中行走。』 《中阿含經》中說：當時，世尊告訴各位比丘，有七種怨家之法，會讓人成為怨家。第一，不希望怨家有好容貌。即使（怨家）好好沐浴，用名貴的香料塗抹身體，仍然因為容貌的緣故，被瞋恚覆蓋內心，而成為怨家。第二，不希望怨家安穩睡眠。即使（怨家）睡在床鋪上，覆蓋著錦繡絲綢，仍然憂愁痛苦，不捨棄瞋恚，覆蓋內心，而成為怨家。第三，不希望怨家獲得大利益。即使（怨家）應該得到利益，卻得不到；不應該得到利益，卻得到了，這兩種情況互相違背，瞋恚覆蓋內心，而成為怨家。第四，不希望怨家有朋友。如果有親朋好友捨棄（怨家）離去，因為瞋恚覆蓋內心，而成為怨家。第五，不希望怨家有好的名聲。讓他的惡名醜聲傳遍四方，因為瞋恚覆蓋內心，而成為怨家。第六，不希望怨家擁有極大的財富。如果（怨家）所在地方的富人喪失財物，因為瞋恚覆蓋內心，而成為怨家。第七，不希望怨家身壞命終后往生到好的地方。因為（怨家）身口意造作惡業，命終后必定去往惡處，出生在地獄中，而成為怨家。
【English Translation】 English version: Why is that? Because evil elephants and the like can only harm the body, but cannot harm the mind. Evil companions (those who lead people astray) can harm both body and mind. Evil elephants and the like only harm the body once, while evil companions harm countless good bodies and countless good minds. Evil elephants and the like can only destroy the unclean and foul body, while evil companions can destroy the pure body and the pure mind. Evil elephants and the like can only destroy the physical body, while evil companions destroy the Dharma body (the true body attained through practice and enlightenment). Being killed by an evil elephant will not lead to the three evil realms (hell, hungry ghosts, animals), but being harmed by an evil friend will certainly lead to the three evil realms. Evil elephants and the like are only enemies of the body, while evil companions are enemies of the good Dharma. Therefore, Bodhisattvas should always stay away from all evil companions. In the 《Ekottara Agama Sutra》, the World Honored One said in a verse: 'Do not associate with evil companions, nor engage in foolish deeds. One should associate with good companions (teachers and friends who guide one to the right path), who are the most excellent among people. There is nothing worse among people than associating with evil companions, eventually planting the roots of evil, forever walking in darkness.' The 《Madhyama Agama Sutra》 says: At that time, the World Honored One told the Bhikkhus, there are seven ways of enemies, which make people become enemies. First, not wishing the enemy to have a good appearance. Even if (the enemy) bathes well and applies fragrant perfumes to the body, they are still covered by anger in their hearts because of their appearance, and become enemies. Second, not wishing the enemy to have peaceful sleep. Even if (the enemy) sleeps on a bed and is covered with brocade silk, they are still worried and distressed, not abandoning anger, covering their hearts, and becoming enemies. Third, not wishing the enemy to obtain great benefits. Even if (the enemy) should receive benefits, they do not; if they should not receive benefits, they do. These two situations contradict each other, and anger covers their hearts, making them enemies. Fourth, not wishing the enemy to have friends. If friends and relatives abandon (the enemy) and leave, because anger covers their hearts, they become enemies. Fifth, not wishing the enemy to have a good reputation. Let their bad name and ugly voice be spread in all directions, because anger covers their hearts, and they become enemies. Sixth, not wishing the enemy to have great wealth. If the rich people in (the enemy's) place lose their wealth, because anger covers their hearts, they become enemies. Seventh, not wishing the enemy to be reborn in a good place after death. Because (the enemy's) body, speech, and mind create evil karma, they will certainly go to evil places after death, being born in hell, and become enemies.
又阿含經云。遠惡近善。有四法。當急去避之。去百由旬。一由旬四十里。百由旬四千里。四法者。一惡友。二惡眾。三或多語戲笑。四或瞋或鬥。
又善生經云。受戒者。五處不應行。謂屠兒。淫女。酒肆。國王。旃陀羅舍等。有五種業不應作。謂賣毒藥。釀皮。摴蒱。圍棋陸博。歌舞倡伎。又寶云經云。持戒之人。不聽向破戒家乞食。
又金剛仙論云。出家人。不許向屠兒。酒肆。淫女。惡象。惡狗等家乞食。亦不得數往親近之。
又大方廣總持經云佛言。善男子。佛滅度后。若有法師善隨樂欲。為人說法。能令菩薩學大乘者。及諸大眾有發一毛歡喜之心。乃至暫下一滴淚者。當知皆是佛之神力。若有愚人。實非菩薩假稱菩薩。謗真菩薩及所行法。復作是言。彼何所知。彼何所解。若彼此和合。則能住持流通我法。若彼此違諍。則正法不行。此謗法之人極大罪業。墮三惡道難可出離。若有愚人。于佛所說而不信受。雖復讀誦千部大乘。為人解說獲得四禪。以謗他故。七十劫中受大苦惱。況彼愚人實無所知而自貢高。乃至誹謗一四。句偈。當知是業家墮地獄。永不見佛。以惡眼視發菩提心人故。得無眼報。以惡口謗發菩提心人故。得無舌報。
又賢愚經云。昔佛在世時。有微妙比丘尼。得
【現代漢語翻譯】 現代漢語譯本： 《阿含經》中又說：遠離罪惡，親近善良，有四種行為，應當趕緊避開，離開一百由旬（一由旬四十里，一百由旬四千里）的距離。這四種行為是：一、結交惡友；二、加入惡人群體；三、經常多說話戲笑；四、動輒發怒或爭鬥。 《善生經》中又說：受戒的人，有五個地方不應該去，即屠宰場、妓院、酒館、國王的住所、旃陀羅（賤民）的住所等。有五種行業不應該做，即販賣毒藥、製革、賭博（摴蒱、圍棋、陸博）、歌舞表演。 《寶云經》中又說：持戒的人，不能去破戒的人家乞食。 《金剛仙論》中又說：出家人，不允許去屠宰場、酒館、妓院、有惡象、惡狗等人家乞食，也不得頻繁地前往親近。 《大方廣總持經》中，佛說：善男子，佛滅度后，如果有法師善於隨順眾生的意願，為人說法，能夠使學習大乘的菩薩以及大眾生起哪怕一毛髮的歡喜心，乃至暫時流下一滴眼淚，應當知道這都是佛的神力。如果有愚蠢的人，實際上不是菩薩卻假裝是菩薩，誹謗真正的菩薩以及他們所修行的法，還說：『他們知道什麼？他們理解什麼？』如果這些人彼此和合，就能住持流通我的佛法；如果這些人彼此違背爭鬥，那麼正法就不能弘揚。這種誹謗佛法的人罪業極大，會墮入三惡道難以脫離。如果有愚蠢的人，對於佛所說的話不相信接受，即使讀誦千部大乘經典，為人解說並獲得四禪的境界，因為誹謗他人的緣故，也會在七十劫中遭受巨大的苦惱。更何況那些愚蠢的人實際上什麼都不知道卻自高自大，乃至誹謗一句四句的偈頌，應當知道這種罪業會使他墮入地獄，永遠見不到佛。因為用惡意的眼光看待發菩提心的人，會得到無眼的果報；因為用惡語誹謗發菩提心的人，會得到無舌的果報。 《賢愚經》中又說：過去佛在世的時候，有一位名叫微妙的比丘尼，證得了...
【English Translation】 English version: The Agama Sutra also says: 'Stay away from evil and draw near to good.' There are four things that one should quickly avoid, keeping a distance of one hundred yojanas (one yojana is forty li, so one hundred yojanas is four thousand li). These four things are: 1. bad friends; 2. evil assemblies; 3. excessive talking and joking; 4. frequent anger or fighting. The Sigalovada Sutra also says: 'Those who have taken precepts should not go to five places: namely, slaughterhouses, brothels, taverns, the residences of kings, and the residences of Chandalas (outcasts), etc. There are five kinds of occupations that should not be engaged in: namely, selling poison, tanning hides, gambling (dice, Go, backgammon), and singing and dancing performances.' The Ratnamegha Sutra also says: 'Those who uphold the precepts should not beg for food from the homes of those who have broken the precepts.' The Vajrasena Sutra says: 'Monastics are not allowed to beg for food from the homes of butchers, taverns, brothels, or those with vicious elephants or dogs, etc., nor should they frequently visit and associate with them.' The Mahavaipulya Dharani Sutra says: 'The Buddha said: 'Good men, after the Buddha's Parinirvana, if there are Dharma masters who skillfully accord with the wishes of beings and expound the Dharma for them, and are able to cause Bodhisattvas who are studying the Mahayana and the great assembly to have even a hair's breadth of joy, or even to shed a single tear, know that this is all due to the Buddha's divine power. If there are foolish people who are not actually Bodhisattvas but falsely claim to be Bodhisattvas, and slander true Bodhisattvas and the Dharma they practice, and further say, 'What do they know? What do they understand?' If these people are harmonious with each other, they will be able to uphold and propagate my Dharma; if these people are in conflict and contention with each other, then the true Dharma will not be practiced. These people who slander the Dharma will have extremely great karmic offenses, and will fall into the three evil realms, from which it will be difficult to escape. If there are foolish people who do not believe and accept what the Buddha has said, even if they recite thousands of Mahayana sutras, explain them to others, and attain the four dhyanas (meditative states), because of slandering others, they will suffer great distress for seventy kalpas (eons). How much more so those foolish people who actually know nothing but are arrogant and conceited, and even slander a single four-line verse. Know that this karmic offense will cause them to fall into hell, and they will never see the Buddha. Because they look at those who have generated the Bodhi mind with evil eyes, they will receive the retribution of being without eyes. Because they slander those who have generated the Bodhi mind with evil words, they will receive the retribution of being without a tongue.' The Damamuka Sutra says: 'In the past, when the Buddha was in the world, there was a Bhikkhuni (nun) named Subhuti, who attained...'
阿羅漢果。與諸尼眾。自說往昔所造善惡業行果報。告尼眾曰。乃往過去有一長者。其家巨富唯無子息。更取小婦。夫甚愛念。後生一男夫婦敬重觀之無厭。大婦心妒。私自念言。此兒若大當攝家業。我唐勤苦聚積何益。不如殺之。即取鐵針刺兒𩕄上。后遂命終。小婦疑是大婦殺。即便語言。汝殺我子。大婦爾時。謂無罪福反報之殃。即與咒誓。若殺汝子。使我世世夫為蛇螫。所生兒子水漂狼啖。自食子肉。身現生埋。父母居家失火而死。作是誓已。后時命終。緣殺兒故。墮于地獄受無量苦。地獄罪畢得生人中。為梵志女年漸長大。適娶夫家產生一子。后復懷妊月滿欲產。夫婦相將向父母舍。至於中路腹痛遂產。夜宿樹下。夫時別臥。前所咒誓今悉受之。時有毒蛇螫殺其夫。婦見夫死即便悶絕。后乃得蘇。至曉天明。便取大兒著于肩上。小者抱之涕泣進路。路有一河深而且廣。即留大兒著於此岸。先抱小者度著彼岸。還迎大兒。兒見母來入水趣母。水即漂亡。母尋追之力不能救。須臾之間。俄爾沒死。還趣小兒。狼來啖訖。但見流血狼藉在地。母時迷絕。良久乃蘇。遂前進路。逢一梵志。是父親友。即向梵志具陳辛苦。梵志憐愍相對啼哭。尋問家中平安以不。梵志答言。父母眷屬大小。近日失火一時死盡。聞之懊惱。
死而復甦。梵志將歸供給如女。后復適娶。妊身欲產。夫外飲酒日暮乃還。婦暗閉門在內獨坐。須臾婦產。夫在門外喚。婦產未竟。無人往開。夫破門入。捉婦熟打。婦陳產意。夫瞋怒故。尋取兒殺以蘇煮之。逼婦令食。婦食子後心中酸結。自惟薄福乃值斯人。便棄逃走到波羅柰。至一園中樹下坐息。有長者子。其婦新死。日來冢上追戀啼哭。見此女人樹下獨坐。即便問之。遂為夫婦經于數日夫忽壽終。時彼國法。若其生時夫婦相愛。夫死之時合婦生埋。時有群賊來開其冢。賊帥見婦面首端正。即納為婦。經于數旬。夫破他家為主所殺賊伴將尸來付其婦。復共生埋。經於三日狐狼開冢因而得出。自克責言。宿有何罪。旬日之間遭斯禍厄。死而復甦。今何所歸得全余命。聞釋迦佛在祇桓中。即往佛所求哀出家。由於過去施辟支佛食發願力故。今得值佛。出家修道得阿羅漢。達知先世殺生之業。所作咒誓墮于地獄。現在辛酸受斯惡報。無相代者。微妙自說。昔大婦者今我身是。雖得羅漢。恒熱鐵針從頂上入足下而出。晝夜患此。無復堪忍。殃禍如是。終無朽敗。又入大乘論。堅意菩薩說偈云。
誹謗大乘法 決定趣惡道 焚燒甚苦痛 業報罪信爾 若從地獄出 后受余惡報 諸根常缺陋 永不聞法音
【現代漢語翻譯】 現代漢語譯本： 死而復甦。一婆羅門（梵志，指婆羅門種姓的人）打算回家，像對待女兒一樣供養她。後來又娶妻，妻子懷孕將要生產。丈夫外出飲酒，直到傍晚才回家。妻子在屋內，因天黑而關著門，獨自坐在裡面。不久，妻子開始生產。丈夫在門外呼喚，但妻子生產尚未結束，無人前去開門。丈夫破門而入，抓住妻子狠狠地打。妻子說明自己正在生產，丈夫卻更加憤怒，於是找到嬰兒，將其殺死並用酥油煮熟，逼迫妻子吃下。妻子吃下自己的孩子后，心中酸楚悲痛，自認為命薄，才會遇到這樣的人。於是便拋棄一切，逃到波羅奈城（Varanasi，古印度城市名）。 她來到一座園林中，在一棵樹下坐著休息。有一位長者（Gentry，富有的家族）的兒子，他的妻子剛去世，每天都到墳上追憶哭泣。他看見這個女人獨自坐在樹下，便上前詢問，後來兩人結為夫婦。過了幾天，丈夫忽然去世。當時當地的法律規定，如果生前夫妻恩愛，丈夫死後，要將妻子一同活埋。當時有一群盜賊來打開他的墳墓，盜賊頭目看見這女人的容貌端正美麗，便娶她為妻。過了幾個星期，這個盜賊因為侵犯他人家庭而被主人殺死，盜賊的同夥將屍體交給他的妻子，又要將她一同活埋。 過了三天，狐貍和狼挖開了墳墓，她因此得以逃脫。她責備自己說：『我前世究竟造了什麼罪孽，以至於在短短的幾天之內，遭受這樣的災禍？死而復生，現在我該到哪裡去，才能保全剩餘的性命？』她聽說釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）在祇桓精舍（Jetavana，佛陀常住的精舍）中，便前往佛陀那裡，哀求出家。由於過去施捨食物給辟支佛（Pratyekabuddha，獨覺佛）並因此發願的力量，今生得以遇到佛陀。出家修行，證得阿羅漢果（Arhat，佛教修行的一種果位），通達了前世殺生的罪業，以及所發的惡毒誓言導致墮入地獄。現在所受的辛痠痛苦，都是因為過去的惡報，沒有人可以代替承受。微妙比丘尼（Bhiksuni，佛教女性出家眾）親自述說：『以前的那位大婦就是我。雖然證得了阿羅漢果，但仍然經常有燒紅的鐵針從頭頂進入，從腳底穿出，日夜遭受這樣的痛苦，無法忍受。罪業的報應就是這樣，最終不會消亡。』 又如《大乘論》所說，堅意菩薩（Drdhamati Bodhisattva）說偈語道： 『誹謗大乘法，必定趣向惡道；焚燒甚苦痛，業報罪真實不虛。 若從地獄出，后受其餘惡報；諸根常缺陋，永不聞法音。』
【English Translation】 English version: Resurrected from death. A Brahmin (Brahmin, referring to a person of the Brahmin caste) intended to return home and provide for her as if she were a daughter. Later, he married again, and his wife became pregnant and was about to give birth. The husband went out drinking and didn't return until dusk. The wife was inside, with the door closed due to the darkness, sitting alone. Soon, the wife began to give birth. The husband called from outside the door, but the wife was still in labor, and no one went to open the door. The husband broke down the door and grabbed the wife, beating her severely. The wife explained that she was giving birth, but the husband became even more angry. So, he found the baby, killed it, and cooked it in ghee, forcing the wife to eat it. After the wife ate her own child, her heart was filled with bitterness and pain. She considered herself unfortunate to have met such a person. So, she abandoned everything and fled to Varanasi (Varanasi, an ancient Indian city). She came to a garden and sat down to rest under a tree. There was a son of a Gentry (Gentry, a wealthy family) whose wife had just died, and he went to her grave every day to mourn and weep. He saw this woman sitting alone under the tree, so he went up and asked her about her situation. Later, they married. After a few days, the husband suddenly died. At that time, the local law stipulated that if a couple loved each other in life, the wife should be buried alive with her husband after his death. At that time, a group of thieves came to open his tomb. The leader of the thieves saw that the woman's face was beautiful and upright, so he took her as his wife. After a few weeks, this thief was killed by the owner of the house for invading his home. The thief's companions handed the body over to his wife and wanted to bury her alive with him again. After three days, foxes and wolves dug open the tomb, and she was able to escape. She blamed herself, saying, 'What sins did I commit in my past life that I should suffer such disasters in such a short period of time? Resurrected from death, where should I go now to preserve my remaining life?' She heard that Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) was in Jetavana (Jetavana, the monastery where the Buddha often stayed), so she went to the Buddha and begged to become a nun. Because of the power of giving food to a Pratyekabuddha (Pratyekabuddha, a solitary Buddha) in the past and making a vow as a result, she was able to meet the Buddha in this life. She became a nun, practiced the Dharma, and attained the state of Arhat (Arhat, a state of Buddhist practice), understanding the sins of killing in her past life and the evil vows she had made that led to her falling into hell. The bitterness and pain she is suffering now are all due to the evil retribution of the past, and no one can bear it for her. Bhiksuni (Bhiksuni, a female Buddhist monastic) Subtly personally narrated: 'That former great wife is me. Although I have attained the state of Arhat, I still often have red-hot iron needles entering from the top of my head and exiting from the soles of my feet, suffering such pain day and night, unable to bear it. The retribution of sin is like this, and it will not eventually disappear.' Furthermore, as stated in the Mahayana Treatise, Drdhamati Bodhisattva spoke in verse: 'Slandering the Mahayana Dharma, one will surely go to evil paths; Burning is extremely painful, the retribution of karma is true and real. If one emerges from hell, one will later receive other evil retributions; The faculties will always be deficient and ugly, and one will never hear the sound of the Dharma.'
設使得聞者 復生于謗法 以謗法因緣 還墮于地獄
債負緣第四
如法句喻經云。昔佛在世時。有賈客。名弗迦沙王。入羅閱城分衛。于城門中有新產牸牛。被所抵殺。牛主怖懼。賣牛轉與他人。其牽牛欲飲水。牛從后復抵殺其主。其主家人瞋恚。取牛殺之。於市賣肉。有田舍人。買取牛頭貫擔持歸。去舍里餘坐樹下息。以牛頭掛樹枝。須臾繩斷牛頭落下。正墮人上。牛角刺人即時命終。一日之中凡殺三人。瓶沙王聞之。怪其如此。即與群臣往詣佛所。具問其意。佛告王曰。往昔有賈客三人。到他國內興生。寄住孤獨老母舍。應與雇舍直。見老母孤獨。欺不欲與。伺老母不在。默去不與。母歸不見客。即問比居。皆云已去。老母瞋恚。尋后逐及疲頓索直。三客逆罵。我前已與云何復索。同聲共抵不肯與直。老母單弱不能奈何。懊惱罵咒。我今窮厄何忍欺抵。愿我後世所生之處。若當相值要當殺汝。正使得道。終不相置。佛語瓶沙王。爾時老母者今此牸牛是也。三賈客者弗迦沙等三人。為牛所抵殺者是也。於是世尊即說偈言。
惡言罵詈 憍陵蔑人 興起是行 疾怨滋生 遜言順辭 尊敬於人 棄結忍惡 疾怨自滅 夫士之生 斧在口中 所以斬身 由其惡言
【現代漢語翻譯】 現代漢語譯本 如果（有人）讓聽聞者，反而生起誹謗佛法的行為，因為誹謗佛法的因緣，（此人）還會墮入地獄。
債負緣第四
《法句譬喻經》中記載，過去佛陀在世的時候，有一位商人，名叫弗迦沙王（Phussa，人名）。進入羅閱城（Rājagṛha，王舍城）乞食。在城門中，有一頭新產的母牛，（弗迦沙王）被（母牛）牴觸而死。牛的主人非常害怕，把牛賣給其他人。牽牛的人想讓牛喝水，牛從後面又牴觸殺死了它的主人。主人的家人非常生氣，把牛殺了，在市場上賣牛肉。有一個農夫，買了牛頭，用扁擔挑著回家。走到離村子不遠的地方，坐在樹下休息，把牛頭掛在樹枝上。一會兒，繩子斷了，牛頭掉了下來，正好落在（農夫）身上，牛角刺入（農夫），當即命終。一天之中，總共殺了三個人。瓶沙王（Bimbisāra，頻婆娑羅王）聽說了這件事，覺得非常奇怪，就和群臣一起去拜訪佛陀，詳細詢問其中的緣由。佛陀告訴瓶沙王說：『過去有三個商人，到其他國家做生意，寄住在一位孤獨的老婦人家裡。他們應該支付房租，但是看到老婦人孤獨，就想欺騙她，不肯支付。他們趁老婦人不在的時候，偷偷地離開了，沒有支付房租。老婦人回家后，沒有看到客人，就問鄰居，鄰居都說已經走了。老婦人非常生氣，在後面追趕，追到疲憊不堪，向他們索要房租。三個客人反而辱罵她，說：『我們之前已經付過了，為什麼還要索要？』他們同聲抵賴，不肯支付房租。老婦人孤單弱小，沒有辦法，懊惱地罵道：『我現在窮困潦倒，你們怎麼忍心欺騙我？愿我後世所生之處，如果遇到你們，一定要殺了你們，即使你們得道了，我也不會放過你們。』佛陀告訴瓶沙王，當時的老婦人，就是現在的這頭母牛。三個商人，就是弗迦沙（Phussa）等三人。被牛牴觸殺死的人，就是他們三人。』於是，世尊就說了這首偈語：
惡語謾罵，輕慢侮辱他人，如果經常這樣做，怨恨就會不斷滋生。用謙遜的言語，順從的辭令，尊敬他人，拋棄怨恨，忍受惡行，怨恨自然就會消滅。人活在世上，嘴裡就像含著一把斧頭，之所以會斬傷自身，都是因為惡語。
【English Translation】 English version If [someone] causes the listener to generate slander against the Dharma, due to the cause and condition of slandering the Dharma, [that person] will still fall into hell.
The Fourth Cause of Debt
As the Dharmapada Sutra says: In the past, when the Buddha was in the world, there was a merchant named Phussa (弗迦沙王, personal name). He entered Rājagṛha (羅閱城, Wangshe City) to beg for food. At the city gate, there was a newly calved cow that butted [Phussa] to death. The owner of the cow was very frightened and sold the cow to someone else. The person leading the cow wanted to give it water, but the cow butted and killed its owner from behind. The owner's family was very angry and killed the cow, selling the beef in the market. A farmer bought the cow's head, carried it on a pole, and went home. When he was not far from the village, he sat down to rest under a tree, hanging the cow's head on a branch. After a while, the rope broke, and the cow's head fell, landing right on the [farmer]. The cow's horn pierced the [farmer], and he died instantly. In one day, a total of three people were killed. King Bimbisāra (瓶沙王, King Pingpōsuōluó) heard about this and found it very strange, so he went with his ministers to visit the Buddha and asked about the reason in detail. The Buddha told King Bimbisāra: 'In the past, there were three merchants who went to another country to do business and stayed in the house of a lonely old woman. They should have paid rent, but seeing that the old woman was lonely, they wanted to deceive her and refused to pay. They secretly left without paying the rent while the old woman was away. When the old woman returned home and did not see the guests, she asked the neighbors, who all said they had left. The old woman was very angry and chased after them, pursuing them until she was exhausted, demanding the rent. The three guests instead scolded her, saying, 'We already paid before, why are you asking again?' They denied it in unison and refused to pay the rent. The old woman was alone and weak and could do nothing, so she cursed in frustration: 'I am now poor and destitute, how can you bear to deceive me? I vow that in my future lives, if I encounter you, I will definitely kill you, and even if you attain enlightenment, I will not let you go.' The Buddha told King Bimbisāra that the old woman at that time was the cow now. The three merchants were Phussa (弗迦沙) and the other two. The people who were butted to death by the cow were those three.' Thereupon, the World Honored One spoke this verse:
Abusive words and insults, arrogance and contempt for others, if one often does this, resentment will constantly grow. With humble words, obedient speech, respect for others, abandoning resentment, enduring evil deeds, resentment will naturally disappear. A man living in the world has an axe in his mouth, and the reason he cuts himself is because of evil words.
又出曜經云。昔罽賓國中。有兄弟二人。其兄出家得阿羅漢。弟在家中治修居業。時兄數來教誨。勸弟佈施持戒。修善作福。現有名譽死生善處。而弟報曰。兄今出家不慮官私。不念妻子田業財寶。我有此務。而兄數誨。不用兄教。后病命終。生在牛中為人所驅。馱鹽入城。兄從城中出遇見之。即為說法。時牛聞已悲哽不樂。牛主見已。語道人曰。汝何道說。而使我牛愁憂不樂。道人報曰。此牛前身本是我弟。昔日負君一錢鹽債。故墮牛中以償君力。牛主聞已。語道人曰。君弟昔日與我親友。是時牛主即語牛曰。吾今放汝不復役使。牛聞感激至心念佛。自投深澗即便命終。得生天上受極快樂。以是因緣。若人負債不可不償。
又成實論云。若人負債不償。墮牛羊獐鹿驢馬等中。償其宿債。
又毗婆沙論云。曾聞有一女人。為餓鬼所持。即以咒術而問鬼言。何以惱他女人。鬼答之言。此女人者是我怨家。五百世中而常殺我。我亦五百世中斷其命根。若彼能捨舊怨之心。我亦能捨。爾時女人作是言。我今已舍怨心。鬼觀女人雖口言舍而心不放。即斷其命。
又雜寶藏經云。目連至恒河邊。見五百餓鬼群來趣水。有守水鬼。以鐵杖驅逐令不得近。於是諸鬼徑詣目連。禮目連足各問其罪。一鬼曰。我受此
【現代漢語翻譯】 現代漢語譯本： 《出曜經》中記載，過去在罽賓國（Kashmir）中，有兄弟二人。哥哥出家修行，證得阿羅漢果位（Arhat，斷盡煩惱，不再輪迴的聖者）。弟弟則在家中經營產業。哥哥經常來教導弟弟，勸他佈施（Dāna，施捨財物或佛法）、持戒（Śīla，遵守戒律）、修善積福，這樣現世能有名譽，死後也能往生善處。弟弟卻回答說：『哥哥你現在出家，不用考慮官府私事，也不用惦記妻子兒女、田地產業和財寶。我卻有這些事務要處理，所以哥哥你說的這些，我聽不進去。』後來弟弟生病去世，轉生為牛，被人驅使，馱著鹽進城。哥哥從城中出來，遇見了這頭牛，就為它說法。牛聽了之後，悲傷哽咽，很不快樂。牛的主人看見了，就對道人說：『你說了些什麼，讓我的牛如此愁悶不樂？』道人回答說：『這頭牛的前身是我的弟弟。過去欠了你一錢鹽的債，所以墮落為牛來償還你的勞力。』牛的主人聽了，對道人說：『你的弟弟過去是我的親友。』當時牛的主人就對牛說：『我現在放了你，不再役使你。』牛聽了，感激涕零，至誠唸佛，自己跳入深澗，當即命終，得以轉生天上，享受極大的快樂。因此，如果欠了別人的債，不可不償還。
《成實論》中說，如果有人欠債不還，就會墮落到牛、羊、獐、鹿、驢、馬等畜生道中，償還前世所欠的債務。
《毗婆沙論》中記載，曾經聽說有一個女人，被餓鬼（Preta，死後墮入餓鬼道的眾生）所纏。就用咒術來詢問鬼說：『你為什麼要惱害這個女人？』鬼回答說：『這個女人是我的仇人。五百世中常常殺害我。我也在五百世中斷絕她的性命。如果她能捨棄舊有的怨恨之心，我也能捨棄。』當時女人說：『我現在已經捨棄了怨恨之心。』鬼觀察這個女人，雖然口頭上說捨棄，但心裡並沒有放下，就斷絕了她的性命。
《雜寶藏經》中記載，目連（Maudgalyāyana，釋迦牟尼佛的十大弟子之一，以神通著稱）來到恒河邊，看見五百個餓鬼成群結隊地奔向河水。有守水鬼，用鐵杖驅趕他們，不讓他們靠近。於是這些鬼就徑直來到目連面前，禮拜目連的腳，各自詢問自己所犯的罪業。一個鬼說：『我受此
【English Translation】 English version: The Abhidharma-mahāvibhāṣā-śāstra states: In the past, in the country of Kashmir (Kashmir), there were two brothers. The elder brother renounced the world and attained the state of an Arhat (Arhat, a saint who has extinguished all afflictions and is no longer subject to reincarnation). The younger brother managed the household affairs. The elder brother often came to teach and advise his younger brother to practice generosity (Dāna, giving of wealth or Dharma), uphold the precepts (Śīla, observing moral rules), cultivate goodness, and create blessings, so that he would have a good reputation in this life and be reborn in a good realm after death. However, the younger brother replied: 'Brother, you have renounced the world and do not have to worry about official or private matters, nor do you have to think about your wife, children, fields, property, and wealth. I have these affairs to manage, so I cannot listen to your teachings.' Later, the younger brother fell ill and died, and was reborn as an ox, driven by people to carry salt into the city. The elder brother came out of the city and met the ox, and immediately spoke Dharma for it. After hearing this, the ox was sad and choked with sobs, and was very unhappy. The owner of the ox saw this and said to the ascetic: 'What did you say that made my ox so sad and unhappy?' The ascetic replied: 'The previous life of this ox was my younger brother. In the past, he owed you one qian of salt, so he fell into the realm of an ox to repay your labor.' The owner of the ox heard this and said to the ascetic: 'Your younger brother was my friend in the past.' At that time, the owner of the ox said to the ox: 'I will now release you and no longer use you.' The ox heard this, was moved to tears, sincerely recited the name of the Buddha, and jumped into a deep ravine, immediately ending its life, and was able to be reborn in the heavens, enjoying great happiness. Therefore, if one owes a debt to others, one must repay it.
The Tattvasiddhi-śāstra states: If a person does not repay debts, they will fall into the realm of animals such as oxen, sheep, deer, donkeys, and horses, to repay their past debts.
The Abhidharma-mahāvibhāṣā-śāstra states: It was once heard that there was a woman who was possessed by a hungry ghost (Preta, beings who have fallen into the realm of hungry ghosts after death). She used a mantra to ask the ghost: 'Why are you tormenting this woman?' The ghost replied: 'This woman is my enemy. She has killed me in five hundred lifetimes. I have also taken her life in five hundred lifetimes. If she can relinquish her old hatred, I can also relinquish it.' At that time, the woman said: 'I have now relinquished my hatred.' The ghost observed that although the woman said she had relinquished it, she had not let go in her heart, and immediately took her life.
The Saṃyuktaratnapiṭaka-sūtra states: Maudgalyāyana (Maudgalyāyana, one of the ten great disciples of Shakyamuni Buddha, known for his supernatural powers) went to the banks of the Ganges River and saw five hundred hungry ghosts rushing towards the water in groups. There was a water-guarding ghost who drove them away with an iron staff, preventing them from approaching. Then these ghosts went directly to Maudgalyāyana, prostrated at Maudgalyāyana's feet, and each asked about their offenses. One ghost said: 'I suffer this'
身常患熱渴。先聞恒河水清且涼。歡喜趣之沸熱壞身。試飲一口五藏燋爛。臭不可當。何因緣故。受如此罪。目連曰。汝先世時曾作相師。相人吉兇少實多虛。或毀或譽。自稱審諦以動人心。詐惑欺誑以求財利。迷惑眾生失如意事。
復有一鬼言。我常為大狗利牙赤白來啖我肉。唯有骨在。風來吹起肉續復生。狗復來啖。此苦何因。目連答言。汝前世時。作天祠主。常教眾生殺羊以血祠天。汝自食肉。是故今日以肉償之。
復有一鬼言。我常身上有糞周遍涂渾。亦復啖之。是罪何因。目連答曰。汝前世時。作婆羅門惡邪不信。道人乞食取缽盛滿糞。以飯著上持與道人。道人持還。以手食飯糞污其手。是故今日受如此罪也。
復有一鬼言。我腹極大如甕。咽喉手腳甚細如針。不得飲食。何因。此苦。目連答言。汝前世時作聚落主。自恃豪貴飲酒縱橫。輕欺餘人奪其飲食。飢困眾生故受此苦。
復有一鬼言。我常趣溷欲啖食糞。有大群鬼捉杖驅我。不得近廁。口中爛臭。飢困無賴。何因如此。目連答言。汝前世時。作佛圖主。有諸白衣。供養眾僧供辦食具。汝以粗供設客僧。細者自食。故受此苦。
復有一鬼言。我身上遍滿生舌。斧來斫舌。斷復續生。如此不已。何因故爾。目連答言。汝
【現代漢語翻譯】 現代漢語譯本：
我經常感到身體發熱口渴。之前聽說恒河（Ganges River）的水清涼，便歡喜地前去，但沸騰的熱水卻傷害了我的身體。試著喝了一口，五臟都像被燒焦一樣，臭味難聞。這是什麼因緣導致的，讓我遭受這樣的罪過？
目連（Maudgalyayana）回答說：『你前世曾做相師，給人看相時，說吉兇之事少有真實，大多虛假。有時詆譭，有時讚譽，自稱判斷準確，以此來打動人心。用欺騙的手段迷惑他人，以求取財利，使眾生迷失瞭如意之事。』 又有一個餓鬼說：『我經常被大狗用鋒利的牙齒，赤紅而又雪白的牙齒，來啃食我的肉，只剩下骨頭。風吹來，骨頭上又重新長出肉，狗又來啃食。這種痛苦是什麼原因造成的？』
目連回答說：『你前世做天祠的主持，經常教唆眾生宰殺羊，用羊血來祭祀天神。你自己也吃肉。所以今天用肉來償還。』 又有一個餓鬼說：『我身上經常被糞便塗滿，而且還要吃這些糞便。這是什麼罪過導致的？』
目連回答說：『你前世做婆羅門，邪惡又不信正法。有道人來乞食，你取來缽，盛滿糞便，把飯放在糞便上面，拿給道人。道人拿回去后，用手吃飯，糞便弄髒了他的手。所以今天遭受這樣的罪過。』 又有一個餓鬼說：『我的肚子大得像甕一樣，咽喉、手腳卻細得像針一樣，無法飲食。這是什麼原因，導致我受這種苦？』
目連回答說：『你前世做村落的首領，仗著自己豪橫富貴，飲酒作樂，輕視欺負他人，奪取他們的飲食，使眾生飢餓困苦，所以遭受這種痛苦。』 又有一個餓鬼說：『我經常跑到廁所想吃糞便，但有一大群鬼拿著棍子驅趕我，使我無法靠近廁所。我的口中腐爛惡臭，飢餓困苦，無所依靠。這是什麼原因造成的？』
目連回答說：『你前世做佛寺的主管，有許多在家信徒供養眾僧，準備了各種食物。你卻用粗劣的食物供養客人僧人，把精細的食物自己吃掉。所以遭受這種痛苦。』 又有一個餓鬼說：『我身上長滿了舌頭，用斧頭砍斷舌頭，斷了又重新長出來，這樣沒完沒了。是什麼原因造成的？』
目連回答說：『你……』
【English Translation】 English version:
I constantly suffer from heat and thirst. I heard that the water of the Ganges (Ganges River) was clear and cool, so I went there joyfully, but the boiling hot water harmed my body. I tried to drink a mouthful, and my internal organs were scorched, and the smell was unbearable. What karma caused me to suffer such a punishment?
Maudgalyayana (Maudgalyayana) replied: 'In your previous life, you were a fortune teller. When telling fortunes, you spoke little truth and mostly falsehoods. Sometimes you slandered, sometimes you praised, claiming your judgments were accurate to move people's hearts. You used deceptive means to confuse others in order to seek wealth and profit, causing sentient beings to lose what they desired.' Another hungry ghost said: 'I am constantly eaten by large dogs with sharp teeth, red and white teeth, leaving only bones. When the wind blows, flesh grows back on the bones, and the dogs come to eat again. What is the cause of this suffering?'
Maudgalyayana replied: 'In your previous life, you were the master of a heavenly shrine. You often incited sentient beings to slaughter sheep and use their blood to sacrifice to the gods. You yourself also ate meat. Therefore, today you repay with your flesh.' Another hungry ghost said: 'My body is constantly covered with feces, and I also have to eat them. What sin caused this?'
Maudgalyayana replied: 'In your previous life, you were a Brahmin, evil and without faith in the true Dharma. When a mendicant came to beg for food, you took a bowl, filled it with feces, put rice on top of the feces, and gave it to the mendicant. When the mendicant took it back, he ate the rice with his hands, and the feces soiled his hands. Therefore, today you suffer such a punishment.' Another hungry ghost said: 'My belly is as big as a jar, but my throat, hands, and feet are as thin as needles, making it impossible to eat or drink. What is the cause of this suffering?'
Maudgalyayana replied: 'In your previous life, you were the head of a village. Relying on your wealth and power, you indulged in drinking and pleasure, looked down on and bullied others, and deprived them of food and drink, causing sentient beings to suffer from hunger and hardship. Therefore, you suffer this pain.' Another hungry ghost said: 'I constantly run to the latrine to eat feces, but a large group of ghosts drive me away with sticks, preventing me from approaching the latrine. My mouth is rotten and foul-smelling, and I am hungry, destitute, and helpless. What is the cause of this?'
Maudgalyayana replied: 'In your previous life, you were the manager of a Buddhist temple. Many laypeople made offerings to the monks, preparing various foods. But you used coarse food to serve the guest monks, and ate the fine food yourself. Therefore, you suffer this pain.' Another hungry ghost said: 'My body is covered with tongues, and when the tongues are chopped off with an axe, they grow back again, endlessly. What is the cause of this?'
Maudgalyayana replied: 'You...'
前世時作道人。眾僧差作蜜漿石蜜。塊大難消以斧斫之。盜心啖一口。以是因緣故。還斫舌也。
復有一鬼言。我常有七枚熱鐵丸。直入我口。入腹五藏燋爛。出復還入。何因故受此罪。目連答言。汝前世時作沙彌。行果菰子到自師所。敬其師故偏心多與。實長七枚。故受此苦。
復有一鬼言。有二熱鐵輪。在我兩腋下。轉身燋爛。何因故爾。目連答言。汝前世時。與眾僧作餅。盜心取二番挾兩腋底。故受此苦。
復有一鬼言。我癭丸極大如甕。行時擔著肩上。住則坐上。進止患苦。何因故爾。目連答言。汝前世時作市令。常以輕秤小斗與他。重秤大斗自取。常自欲得大利於己。侵克餘人。
復有一鬼言。我常兩肩有眼。胸有口鼻。常無有頭。何因故爾。目連答言。汝前世時恒作魁膾弟子。若殺罪人時。汝常歡喜心。以繩著結挽之。故受此苦。
復有一鬼。我常有熱鐵針入出我身。受苦無賴。何因故爾。目連答言。汝前世時作調馬師。或作調象師。像馬難制。汝以鐵針刺腳。又時牛遲亦以針刺。故受此苦。
復有一鬼言。我身常有火出自燃懊惱。何因故爾。目連答言。汝前世時作國王夫人。更一夫人王甚幸愛。常生妒心伺欲危害。值王臥起去。時所愛夫人。眠猶未起著衣。即生
【現代漢語翻譯】 現代漢語譯本： 前世你做道人的時候，眾僧讓你製作蜜漿和石蜜（蜂蜜的一種）。因為石蜜塊太大難以消化，你用斧頭砍它，起了盜心偷吃了一口。因為這個因緣，所以今生要遭受被砍舌頭的果報。
又有一個餓鬼說：『我經常有七枚燒紅的鐵丸，直接進入我的口中，進入腹部后把五臟都燒焦爛了，出來后又再次進入。是什麼原因讓我遭受這樣的罪報？』 目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）回答說：『你前世做沙彌（Śrāmaṇera，佛教術語，指已出家但尚未正式受比丘戒的男性修行者）的時候，拿著果子菰（一種植物的果實）去給你的師父。因為尊敬你的師父，你偏心多給了他，實際上多給了七枚。所以你才受這樣的苦報。』
又有一個餓鬼說：『有兩塊燒紅的鐵輪，在我的兩個腋下，轉動時把我的身體燒焦爛。是什麼原因導致我這樣？』 目連（Maudgalyayana）回答說：『你前世的時候，和眾僧一起做餅，起了盜心偷拿了兩塊餅夾在腋下。所以你才受這樣的苦報。』
又有一個餓鬼說：『我的癭（一種頸部的疾病）非常大，像個甕一樣。走路的時候要用肩膀扛著，停下來的時候就坐在上面。行動非常痛苦。是什麼原因導致我這樣？』 目連（Maudgalyayana）回答說：『你前世做市場管理者的時候，經常用輕的秤和小容量的斗給別人，用重的秤和大容量的斗給自己。總是想得到最大的利益，侵佔別人的利益。』
又有一個餓鬼說：『我經常兩肩上有眼睛，胸前有口鼻，總是沒有頭。是什麼原因導致我這樣？』 目連（Maudgalyayana）回答說：『你前世經常做劊子手的助手。當處決罪人的時候，你總是心生歡喜，用繩子套住罪人的脖子拉緊。所以你才受這樣的苦報。』
又有一個餓鬼說：『我經常有燒紅的鐵針刺入我的身體又穿出，受苦無邊無際。是什麼原因導致我這樣？』 目連（Maudgalyayana）回答說：『你前世做馴馬師或者馴象師。因為大象和馬難以馴服，你就用鐵針刺它們的腳。有時候牛走得慢了，你也用針刺它們。所以你才受這樣的苦報。』
又有一個餓鬼說：『我的身體經常有火從內部燃燒，讓我非常懊惱。是什麼原因導致我這樣？』 目連（Maudgalyayana）回答說：『你前世做國王的夫人。因為國王非常寵愛另一位夫人，你經常心生嫉妒，伺機想要加害她。有一次國王起身離開了，那位受寵的夫人還在睡覺，衣服還沒穿好，你就生起了...
【English Translation】 English version: In your previous life, you were a Daoist priest. The monks assigned you to make honey juice and rock honey (a type of honey). Because the rock honey pieces were too large and difficult to digest, you chopped them with an axe and, with a thieving mind, ate a bite. Because of this cause and condition, you are now suffering the retribution of having your tongue chopped off.
Another ghost said: 'I constantly have seven hot iron balls that directly enter my mouth. After entering my abdomen, they scorch and rot my five internal organs. After exiting, they re-enter again. What is the reason I am suffering such retribution?' Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) replied: 'In your previous life, you were a Śrāmaṇera (a Buddhist term referring to a male practitioner who has left home but has not yet formally received the Bhikshu vows). You took the fruit of the Zizania latifolia (a type of plant) to your teacher. Because you respected your teacher, you favored him by giving him more, actually giving him seven extra. That is why you are suffering such misery.'
Another ghost said: 'There are two hot iron wheels under my two armpits. When they turn, they scorch and rot my body. What is the reason for this?' Maudgalyayana replied: 'In your previous life, when you were making cakes with the monks, you stole two cakes with a thieving mind and hid them under your armpits. That is why you are suffering such misery.'
Another ghost said: 'My goiter (a type of neck disease) is extremely large, like a jar. When walking, I have to carry it on my shoulders, and when I stop, I sit on it. Moving is very painful. What is the reason for this?' Maudgalyayana replied: 'In your previous life, you were a market administrator. You often used light scales and small measures to give to others, and heavy scales and large measures for yourself. You always wanted to obtain the greatest benefit for yourself, encroaching on the benefits of others.'
Another ghost said: 'I constantly have eyes on both shoulders and a mouth and nose on my chest. I never have a head. What is the reason for this?' Maudgalyayana replied: 'In your previous life, you were constantly an assistant to the executioner. When executing criminals, you always felt joy in your heart, and you used a rope to tie and pull their necks. That is why you are suffering such misery.'
Another ghost said: 'I constantly have hot iron needles entering and exiting my body, suffering endlessly. What is the reason for this?' Maudgalyayana replied: 'In your previous life, you were a horse trainer or an elephant trainer. Because elephants and horses were difficult to tame, you used iron needles to prick their feet. Sometimes when the oxen were slow, you also used needles to prick them. That is why you are suffering such misery.'
Another ghost said: 'My body constantly has fire burning from within, causing me great distress. What is the reason for this?' Maudgalyayana replied: 'In your previous life, you were the king's wife. Because the king greatly favored another wife, you constantly felt jealous and sought opportunities to harm her. Once, the king got up and left, and the favored wife was still sleeping, not yet dressed. You immediately felt...
噁心。正值作餅有熱麻油。即以灌其腹上。腹爛即死。故受此苦。
復有一鬼言。我常有旋風迴轉我身。不得自在隨意東西。心常惱悶。何因故爾。目連答言。汝前世時常作卜師。或時實語。或時妄語。迷惑人心不得隨意。故受此苦。
復有一鬼言。我身常如塊肉。無有腳手眼耳鼻等。恒為蟲鳥所食。罪苦難堪。何因緣故爾。目連答言。汝前世時。常與他藥墮他兒。故受此苦。
復有一鬼言。我常有熱鐵籠。籠絡我身燋熱懊惱。何因受此。目連答言。汝前世時。常以羅網掩捕魚鳥。故受此苦。
復有一鬼言。我常以物自蒙籠頭。亦常畏人來殺我。心常怖懼不可堪忍。何因故爾。目連答言。汝前世時淫犯外色。常畏人見。或畏其夫捉縛打殺。或畏官法戮之都市。恐怖相續。故受此苦。
復有一鬼問言。我受此身。肩上常有銅瓶滿中洋銅。手捉一杓取自灌頭。舉體燋爛。如是受苦無數無量。有何罪咎。目連答言。汝前世時出家為道。僧典飲食。以一酥瓶私著余處。有客道人來者不與之。去已出酥行與舊僧。此酥是招提僧物。一切有分。此人藏隱雖與不等。由是緣故受此罪也。譬喻經云。昔外國有人。死魂自鞭其尸。傍人問曰。是人已死何以復鞭。報曰。此是我故身。為我作惡。見經戒不讀
【現代漢語翻譯】 現代漢語譯本： 一個餓鬼說：『我感到非常噁心。正好有人在做餅，用熱麻油。他們就把熱麻油灌到我的肚子上，我的肚子爛了就死了。所以我才受這種苦。』
又有一個餓鬼說：『我經常感到有旋風纏繞我的身體，不能自由自在地隨意行動。心裡常常煩惱鬱悶。這是什麼原因呢？』 目連（Maudgalyāyana，佛陀的弟子，以神通著稱）回答說：『你前世經常做占卜師，有時說真話，有時說假話，迷惑人心，使人不能如意。所以才受這種苦。』
又有一個餓鬼說：『我的身體常常像一塊肉，沒有腳、手、眼睛、耳朵、鼻子等器官，經常被蟲鳥吃掉，罪苦難以忍受。這是什麼因緣造成的呢？』 目連回答說：『你前世經常給人墮胎藥，墮掉別人的孩子。所以才受這種苦。』
又有一個餓鬼說：『我經常感到有熱鐵籠子，籠罩著我的身體，燒得我焦熱懊惱。這是什麼原因呢？』 目連回答說：『你前世經常用羅網捕捉魚鳥。所以才受這種苦。』
又有一個餓鬼說：『我經常用東西蒙住自己的頭，也經常害怕別人來殺我，心裡常常恐懼，無法忍受。這是什麼原因呢？』 目連回答說：『你前世淫亂，侵犯別人的妻子，經常害怕被人看見，或者害怕被她的丈夫捉住、捆綁、打殺，或者害怕被官府在都市裡處死。恐懼接連不斷。所以才受這種苦。』
又有一個餓鬼問道：『我受這種身體，肩膀上經常有一個銅瓶，裡面裝滿了熔化的銅，手裡拿著一個勺子，用來往自己頭上澆灌，全身燒得焦爛。這樣受苦無數無量，有什麼罪過呢？』 目連回答說：『你前世出家修行，掌管僧眾的飲食，把一瓶酥油私自藏在別的地方，有外來的修行人來，你不給他們吃。等他們走了以後，你才把酥油拿出來分給原來的僧人。這酥油是寺院僧眾的物品，每個人都有份。你把酥油藏起來，即使分給別人了，也是不公平的。因為這個緣故，你才受這種罪。』 《譬喻經》上說，以前外國有個人，死後的靈魂自己鞭打自己的屍體。旁邊的人問：『這個人已經死了，為什麼還要鞭打他？』 靈魂回答說：『這是我以前的身體，為我做了很多惡事，看到經書和戒律也不讀。』
【English Translation】 English version: A hungry ghost said, 'I feel extremely nauseous. Just as someone was making cakes with hot sesame oil, they poured the hot sesame oil onto my stomach, and my stomach rotted and I died. That's why I suffer this pain.'
Another hungry ghost said, 'I constantly feel a whirlwind swirling around my body, unable to move freely as I wish. My heart is always troubled and depressed. What is the cause of this?' Maudgalyāyana (one of the Buddha's foremost disciples, known for his supernatural powers) replied, 'In your previous life, you were often a fortune teller, sometimes telling the truth and sometimes telling lies, confusing people's minds and preventing them from getting what they wanted. That's why you suffer this pain.'
Another hungry ghost said, 'My body is constantly like a lump of flesh, without feet, hands, eyes, ears, or a nose. I am constantly eaten by insects and birds, and the suffering is unbearable. What is the cause of this?' Maudgalyāyana replied, 'In your previous life, you often gave people abortive medicine to cause them to lose their children. That's why you suffer this pain.'
Another hungry ghost said, 'I constantly feel a hot iron cage enclosing my body, burning me with scorching heat and torment. What is the cause of this?' Maudgalyāyana replied, 'In your previous life, you often used nets to catch fish and birds. That's why you suffer this pain.'
Another hungry ghost said, 'I constantly cover my head with something, and I am constantly afraid that someone will come to kill me. My heart is constantly filled with fear, which is unbearable. What is the cause of this?' Maudgalyāyana replied, 'In your previous life, you were promiscuous and violated other people's wives, constantly fearing being seen, or fearing being caught, bound, beaten, and killed by her husband, or fearing being executed by the government in the city. Fear followed continuously. That's why you suffer this pain.'
Another hungry ghost asked, 'I have this body, and on my shoulder, there is constantly a copper pot filled with molten copper. I hold a ladle and pour it over my head, and my whole body is burned and charred. I suffer in this way countless times. What is my offense?' Maudgalyāyana replied, 'In your previous life, you left home to cultivate the Way and were in charge of the Sangha's (the Buddhist monastic order) food and drink. You secretly hid a pot of ghee (clarified butter) elsewhere. When visiting practitioners came, you did not give it to them. After they left, you took out the ghee and distributed it to the original monks. This ghee belonged to the Sangha of the monastery, and everyone had a share. You hid the ghee, and even if you distributed it, it was unfair. Because of this reason, you suffer this punishment.' The Sūtra of Similes says that in a foreign country in the past, there was a person whose soul after death was whipping his own corpse. A person nearby asked, 'This person is already dead, why are you still whipping him?' The soul replied, 'This is my former body, which did many evil deeds for me and did not read the scriptures and precepts when it saw them.'
。偷盜欺詐。犯人婦女。不孝父母兄弟。惜身及財不肯佈施。今死令我墮惡道中。勤苦毒痛不可復言。是故來鞭之耳。
又依無量壽經云。憍梵波提。過去世曾作比丘。於他粟田邊擿一莖粟。觀其生熟數粒墮地。五百世作牛償之。故智度論云。以其習氣后得人身。產出牛蹄呞食。佛愍之出家。得阿羅漢果。
懲過緣第五
如維摩經云。故以若干苦切之語。乃可入律。書云聞諫如流。斯言可錄。佷戾不信。惡馬難調。撫膺多愧常以自箴。庶有聞論致序心曲。今欲緘其言。而整其身者。未若先挫其心。而次折其意。故經云。制之一處無事不辦。譬如金山窟。狐兔所不敢停。深淵澄海。蛙黽所不肯宿。故知潔其心而凈其意者。則三塗報息。四德常滿。防意如城。守口如瓶。可謂金河遺寄屬在伊人。玉門化廣信於斯矣。既策斯三業。則能除四患。何等四患。謂生老病死也。故受胎經云。眾生受胎之時備盡艱難。冥冥漠漠狀若浮塵。十月將滿母胎知苦。業風催促頭向產門。墮地硬觸如在刀山。風激冷觸如似寒冰。當爾之時生為實苦。
又涅槃經云。譬如燈炷唯賴膏油。膏油既盡勢不久停。人亦如是。唯賴壯膏。壯膏既盡。衰老之炷何得久住。
又出曜經佛說老苦偈云。
少時意盛壯 為老
【現代漢語翻譯】 現代漢語譯本：偷盜、欺詐，冒犯人、婦女，不孝順父母兄弟，吝惜自身和錢財不肯佈施，現在死了，讓我墮入惡道之中，勤勞辛苦的痛苦難以言說，所以才來鞭打你。
又依據《無量壽經》所說，憍梵波提（Kauṇḍinya，一位佛陀弟子），過去世曾經做比丘（bhikṣu，佛教出家人），在別人的稻田邊摘了一根稻穗，觀察它的生長情況，數著稻穗上的米粒掉在地上，因此五百世轉生為牛來償還。所以《智度論》說，因為這個習氣，後來得到人身，生出牛蹄，並且反芻食物。佛陀憐憫他，允許他出家，最終證得阿羅漢果（Arhat，佛教修行證果的聖人）。
懲過緣第五
如《維摩經》（Vimalakīrti Nirdeśa Sūtra）所說，所以用各種嚴厲的言語，才能使人進入正軌。《尚書》說，聽取勸諫如同流水般順暢，這句話值得記錄。蠻橫不講理，不相信他人，就像劣馬一樣難以馴服。常常撫摸胸口感到慚愧，以此來告誡自己，希望聽到有益的言論，從而表達內心的想法。現在想要約束他的言行，不如先挫敗他的內心，然後折服他的意志。所以經書上說，『制心一處，無事不辦』。譬如金山中的洞穴，狐貍和兔子都不敢停留；深淵清澈的大海，青蛙和水黽都不肯棲息。所以要知道，潔凈自己的心，凈化自己的意念，那麼三惡道的報應就會停止，四種功德就會常常圓滿。防守意念如同守衛城池，守護口舌如同守護瓶口，這就可以說是將金河的遺贈寄託在伊人身上，玉門關的教化能夠在這裡廣泛傳播了。既然端正了這身、口、意三業，就能去除生、老、病、死四種苦患。什麼是四患呢？就是指生、老、病、死。所以《受胎經》說，眾生受胎的時候，備受艱難，昏暗模糊，就像漂浮的塵埃。十個月快滿了，母親在胎中知道痛苦。業風催促，頭朝向產門。墮地時硬物觸碰，如同身處刀山。風吹來寒冷，如同身處寒冰。在這個時候，出生實在是痛苦。
又《涅槃經》（Nirvana Sutra）說，譬如燈炷只能依靠燈油，燈油耗盡，燈火很快就會熄滅。人也是這樣，只能依靠強壯的身體，強壯的身體耗盡，衰老的身體如何能夠長久存在呢？
又《出曜經》（Dharmapada Sutra）中，佛陀宣說老苦的偈頌說：
年少時意氣風發，壯年時精力充沛，轉眼就衰老了
【English Translation】 English version: Stealing, cheating, offending people and women, being unfilial to parents and siblings, being stingy with oneself and possessions and unwilling to give alms, now having died, has caused me to fall into the evil realms, the suffering of hard labor and pain is indescribable, therefore I have come to whip you.
Furthermore, according to the Amitāyus Sūtra (Infinite Life Sutra), Kauṇḍinya (a disciple of the Buddha), in a past life was once a bhikṣu (Buddhist monk), and by the side of someone else's rice field, he plucked a stalk of rice, observing its growth and counting the grains of rice that fell to the ground. Therefore, for five hundred lifetimes, he was reborn as a cow to repay the debt. So the Mahāprajñāpāramitāśāstra (Treatise on the Great Perfection of Wisdom) says that because of this habitual tendency, he later obtained a human body, grew hooves, and ruminated food. The Buddha pitied him and allowed him to become a monk, and he eventually attained the fruit of an Arhat (a perfected being who has attained enlightenment).
Chapter 5: Retribution for Transgressions
As the Vimalakīrti Nirdeśa Sūtra says, it is only through various harsh words that one can be brought onto the right path. The Book of Documents says, 'Accepting advice is like flowing water,' this saying is worth recording. Being stubborn and unbelieving is like a difficult horse to tame. Constantly patting one's chest with shame, one should admonish oneself, hoping to hear beneficial words and thereby express one's inner thoughts. Now, if one wants to restrain his words and actions, it is better to first subdue his heart and then break his will. Therefore, the sutra says, 'Focusing the mind in one place, nothing is impossible.' It is like a cave in a golden mountain, where foxes and rabbits dare not stay; a deep and clear sea, where frogs and water striders are unwilling to dwell. Therefore, know that if one cleanses one's heart and purifies one's mind, then the retribution of the three evil realms will cease, and the four virtues will always be fulfilled. Guarding one's thoughts is like guarding a city, and guarding one's mouth is like guarding a bottle. This can be said to be entrusting the legacy of the Golden River to that person, and the teachings of the Jade Gate can be widely spread here. Since one rectifies these three karmas of body, speech, and mind, one can eliminate the four sufferings of birth, old age, sickness, and death. What are the four sufferings? They refer to birth, old age, sickness, and death. Therefore, the Sūtra on Entering the Womb says, when sentient beings enter the womb, they endure all kinds of hardships, in darkness and obscurity, like floating dust. When ten months are almost complete, the mother knows the suffering in the womb. The winds of karma urge the head towards the birth canal. When falling to the ground, the hard touch is like being on a mountain of knives. The cold touch of the wind is like being in freezing ice. At that time, birth is truly suffering.
Furthermore, the Nirvana Sutra says, it is like a lamp wick that relies solely on oil. When the oil is exhausted, the flame will not last long. People are also like this, relying solely on a strong body. When the strong body is exhausted, how can the aging body last long?
Furthermore, in the Dharmapada Sutra, the Buddha spoke the following verse on the suffering of old age:
In youth, one's spirit is vigorous; in adulthood, one's energy is abundant; in the blink of an eye, one becomes old.
所見逼 形衰極枯槁 氣竭憑杖行
又佛說死苦偈云。
氣絕神逝 形骸蕭索 人物一統 無生不終
又涅槃經云。夫死者。于險難處無有資糧。去處懸遠而無伴侶。晝夜常行不知邊際。深邃幽暗無有燈明。入無門戶而有處所。雖無痛處不可療治。往無遮止到不得脫。
又無量壽經云。獨生獨死。獨來獨去。苦樂之地。身自當之無有代者。幽幽冥冥別離長久。道路不同會見無期。甚難甚難。復得相值。夫生則喜。親族歡聚。盡慈愛之心。死則朝亡暮殯。便有恐畏分離之狀。歌哭相送。往者不知。反室空堂寂滅無睹。存亡有無變化俄頃。故出曜經。佛重說死苦偈云。
命如果待熟 常恐會零落 已生皆有苦 熟能致不死
猶如死囚 將詣都市 動向死道 人命如是 如河駃流 往而不返 人命如是 逝者不還
又華嚴經。有十種慢業。應當避之。一于尊重福田。和尚阿阇梨。父母沙門。婆羅門所。而不尊重恭敬供養。是為慢業。二有諸法師得勝妙法。于大乘深法。知出生死道。得陀羅尼成就多聞。具智惠藏善能說法。而不信受恭敬供養。是為慢業。三聽受法時。若聞深法。應發離欲心歡喜無量。而不讚法師令眾歡喜。是為慢業。四起慢心自高陵彼
【現代漢語翻譯】 現代漢語譯本 所見逼迫： 形體衰敗到了極點，枯槁不堪，氣息耗盡，只能拄著枴杖行走。
佛陀又說了關於死亡之苦的偈子：
氣息斷絕，神識離去，形骸變得蕭條寂寞，所有人和事物最終都歸於統一，沒有生命可以逃脫終結。
《涅槃經》中說：『人死之後，在充滿危險和艱難的地方沒有任何資糧，前往遙遠的地方也沒有伴侶。日夜不停地行走，不知邊際。道路深邃幽暗，沒有燈光照明。進入沒有門戶卻有處所的地方，雖然沒有疼痛，卻無法醫治。前往沒有阻攔卻無法逃脫的地方。』
《無量壽經》中說：『獨自出生，獨自死亡，獨自而來，獨自而去。苦樂的境地，身體自己承受，沒有誰可以代替。幽暗而漫長，離別長久。道路不同，相見沒有期限。非常艱難，非常艱難，再次相遇。』出生時，人們歡喜，親戚朋友歡聚一堂，盡情地表達慈愛之心。死亡時，早上去世，晚上就入殮埋葬，便有恐懼和分離的景象。人們唱歌哭泣著送別，死去的人一無所知。留下空蕩蕩的房屋，寂靜無聲，什麼也看不見。生存和死亡，存在和不存在，變化就在頃刻之間。所以《出曜經》中，佛陀再次說了關於死亡之苦的偈子：
生命就像成熟的果實，常常擔心會掉落。已經出生的都必然有苦，誰能達到不死？
就像死囚，將被押送到都市，每一步都走向死亡的道路，人的生命就是這樣。像湍急的河流，一去不復返，人的生命就是這樣，逝去的人不會再回來。
《華嚴經》中說，有十種傲慢的行為，應當避免。一，對於應該尊重的福田，如和尚（Upadhyaya，親教師），阿阇梨（Acarya，導師），父母，沙門（Sramana，出家修行者），婆羅門（Brahmana，祭司），不尊重、不恭敬、不供養，這是傲慢的行為。二，有些法師得到殊勝微妙的佛法，對於大乘深奧的佛法，知道脫離生死的道路，得到陀羅尼（Dharani，總持）成就，博學多聞，具有智慧寶藏，善於說法，卻不相信、不接受、不恭敬、不供養，這是傲慢的行為。三，聽受佛法時，如果聽到深奧的佛法，應該發起遠離慾望的心，歡喜無量，卻不讚嘆法師，讓大眾歡喜，這是傲慢的行為。四，生起傲慢心，自高自大，輕視他人。
【English Translation】 English version The Pressures of What is Seen: The form decays to the extreme, withered and emaciated, the breath exhausted, relying on a staff to walk.
Furthermore, the Buddha spoke the verse on the suffering of death, saying:
Breath ceases, spirit departs, the form and body become desolate, all people and things are unified, no being escapes ending.
The Nirvana Sutra says: 'One who dies has no provisions in dangerous places, goes to a distant place without companions, travels day and night without knowing the boundary, is in deep darkness without light, enters a place without doors but with a location, and although there is no pain, there is no cure. One goes without obstruction but cannot escape upon arrival.'
The Infinite Life Sutra says: 'Born alone, die alone, come alone, go alone. The realms of suffering and joy, the body bears itself, with no one to replace it. Dark and long, separation is prolonged. The paths are different, meeting has no set time. Very difficult, very difficult, to meet again.' At birth, people rejoice, relatives and friends gather, expressing loving-kindness to the fullest. At death, one dies in the morning and is buried in the evening, and there is a state of fear and separation. People sing and weep in farewell, the deceased knows nothing. Leaving behind empty houses, silent and still, nothing is seen. Existence and non-existence, being and non-being, change in an instant. Therefore, in the Udana Sutra, the Buddha again spoke the verse on the suffering of death:
Life is like a ripening fruit, constantly fearing it will fall. All who are born inevitably have suffering, who can achieve immortality?
Like a condemned prisoner, being taken to the city, every step towards the path of death, human life is like this. Like a rushing river, flowing away and not returning, human life is like this, those who have passed away do not return.
The Avatamsaka Sutra says that there are ten kinds of arrogant actions that should be avoided. First, towards the fields of merit that should be respected, such as Upadhyaya (preceptor), Acarya (teacher), parents, Sramana (ascetics), Brahmana (priests), not respecting, not revering, not making offerings, this is an arrogant action. Second, some Dharma masters obtain the supreme and wonderful Dharma, regarding the profound Dharma of the Mahayana, knowing the path to escape birth and death, obtaining Dharani (mantras) accomplishment, being learned and wise, skilled in expounding the Dharma, yet not believing, not accepting, not revering, not making offerings, this is an arrogant action. Third, when listening to the Dharma, if hearing profound Dharma, one should generate a mind of detachment from desires, rejoicing immeasurably, yet not praising the Dharma master, causing the assembly to rejoice, this is an arrogant action. Fourth, generating an arrogant mind, being self-important, looking down on others.
。不省己實。不調自心。是為慢業。五起計我心。見有功德智慧者。不讚其美。見無德者反說其善。若聞讚他。于彼人所起嫉妒心。是為慢業。六若有法師。知是法是律是實是佛語。以憎嫉故。說言非法非律非實非佛語。欲壞他信心故。是為慢業。七自敷高座。我為法師不應執事。不應恭敬供養餘人。諸修梵行尊長有德。悉應恭敬供養於我。是為慢業。八遠離頻蹙惡眼視彼。常以和顏等觀眾生。言常柔軟無有粗獷。離恚恨心。而於彼法師求其過惡。是為慢業。九以我慢心。于多聞者不往恭敬。起聽聞法。留難亦不咨問。何等為善。何等不善。何等應作。何等不應作。何等業。長夜饒益一切眾生。作何等行不益眾生。作何等行從明入明。作何等行從冥入冥。如是人輩為我心漂沒。不能得見出要正道。是為慢業。十起慢心故。不值諸佛難得之法。消盡宿世所種善根。不應說而說。起呵責心更相譏論。住如是法。應入邪道。但菩提心劣故。而不永舍菩薩所行。雖不捨菩薩道。而於無量百千萬劫。尚不值佛。何況聞法。是為慢業。
又出曜經偈云。
眾生為慢纏 染著于憍慢 為見所迷惑 不免生死際
故知凡夫為惡雖少。後世深苦獲無邊報。如毒在心。人意不同。白衣營生不知顧死。然生不可保。死
【現代漢語翻譯】 現代漢語譯本： 不反省自己的實際情況，不調伏自己的內心，這就是慢業（傲慢所造的業）。五、生起計較自我的心，見到有功德智慧的人，不讚美他們的優點；見到沒有德行的人，反而說他們的好話；如果聽到讚美他人，就對那個人產生嫉妒心，這就是慢業。六、如果有法師，明知某個法是佛法、是戒律、是真實的、是佛所說，卻因為憎恨嫉妒的緣故，說它不是佛法、不是戒律、不是真實的、不是佛所說，想要破壞他人的信心，這就是慢業。七、自己鋪設高座，認為『我是法師，不應該做執事，不應該恭敬供養其他人。那些修行梵行、年長有德的人，都應該恭敬供養我』，這就是慢業。八、遠離和善的面容，用兇惡的眼神看著別人，不能經常用和藹的臉色平等地對待眾生，言語經常粗暴沒有柔和，內心充滿怨恨，卻還要尋找那位法師的過失和缺點，這就是慢業。九、因為我慢心，對於博學多聞的人不去恭敬，不前去聽聞佛法，設定障礙，也不去請教：『什麼才是善？什麼才是不善？什麼應該做？什麼不應該做？做什麼樣的業，才能長久地饒益一切眾生？做什麼樣的行為對眾生沒有益處？做什麼樣的行為是從光明走向光明？做什麼樣的行為是從黑暗走向黑暗？』這樣的人被我慢之心所迷惑，不能得見解脫的正道，這就是慢業。十、因為生起慢心，不能遇到諸佛難以遇到的佛法，消耗盡過去世所種的善根，不應該說的卻說了，生起呵責心互相譏諷議論，安住于這樣的法中，應該會墮入邪道。只是因為菩提心還很微弱，所以還沒有永遠捨棄菩薩所修行的道路。雖然沒有捨棄菩薩道，但在無量百千萬劫中，尚且不能遇到佛，更何況聽聞佛法，這就是慢業。
《出曜經》中的偈頌說：
眾生被傲慢纏繞，染著于驕慢，被錯誤的見解所迷惑，不能免除生死的輪迴。
所以要知道，凡夫所造的惡業即使很小，後世也會獲得無邊的深重苦報，就像毒藥在心中一樣。每個人的想法都不同，在家的俗人爲了生活奔波，不知道顧及死亡，然而生命是不可靠的，死亡...
【English Translation】 English version: Not examining one's own reality, not taming one's own mind, this is called the karma of arrogance (māna-karma). Fifth, giving rise to a mind that calculates self, not praising the merits of those who have virtue and wisdom; speaking well of those who have no virtue; if hearing praise of others, giving rise to jealousy towards that person, this is called the karma of arrogance. Sixth, if there is a Dharma master who knows that a certain Dharma is the Buddha's teaching, is the Vinaya (discipline), is true, and is spoken by the Buddha, but because of hatred and jealousy, says that it is not the Buddha's teaching, not the Vinaya, not true, and not spoken by the Buddha, wanting to destroy others' faith, this is called the karma of arrogance. Seventh, setting up a high seat for oneself, thinking, 'I am a Dharma master, I should not do menial tasks, I should not respectfully make offerings to others. Those who practice Brahmacharya (pure conduct), are elder, and have virtue, should all respectfully make offerings to me,' this is called the karma of arrogance. Eighth, keeping a distance with a frowning and evil gaze, not constantly treating sentient beings equally with a kind face, speech constantly rough without gentleness, with a mind full of resentment, yet seeking the faults and shortcomings of that Dharma master, this is called the karma of arrogance. Ninth, because of arrogant mind, not going to respectfully listen to those who are learned and wise, creating obstacles to hearing the Dharma, and not asking: 'What is good? What is not good? What should be done? What should not be done? What kind of karma will benefit all sentient beings for a long time? What kind of actions are not beneficial to sentient beings? What kind of actions lead from light to light? What kind of actions lead from darkness to darkness?' Such people are deluded by the mind of arrogance and cannot see the right path to liberation, this is called the karma of arrogance. Tenth, because of arising arrogant mind, one cannot encounter the rare Dharma of the Buddhas, exhausting the good roots planted in past lives, saying what should not be said, giving rise to criticism and mutual ridicule, abiding in such a Dharma, one should fall into evil paths. It is only because the Bodhi mind is still weak that one has not yet abandoned the path of the Bodhisattva forever. Although one has not abandoned the Bodhisattva path, in countless hundreds of thousands of kalpas (aeons), one will not encounter the Buddha, let alone hear the Dharma, this is called the karma of arrogance.
The verse in the Udānavarga says:
Sentient beings are entangled by arrogance, attached to pride, deluded by wrong views, and cannot escape the cycle of birth and death.
Therefore, know that even if the evil karma created by ordinary people is small, they will receive boundless and profound suffering in future lives, like poison in the heart. Everyone's thoughts are different. Laypeople are busy with life and do not think about death, but life is unreliable, and death...
必奄至。尋此危命非朝則夕。俄頃之間兇變無常。徒修田宅愛戀妻兒。
又法句喻經云。佛在舍衛國。時城中有婆羅門。年向八十。財富無數。為人難化。不識道德不計無常。更作好舍。前庌後堂涼臺溫室。東西兩廂。廡數十梁。唯後堂前距陽未訖。時婆羅門。恒自經營指授眾事。佛以道眼見此老公。命不終日當就後世。不能自知。而方忪忪繕治。精神無福甚可憐愍。佛將阿難往到其門。慰問老公得無勞倦。今作此舍何所為安。公言前庌待客。後堂自處。東西二廂當安兒息。財物僕使。夏止涼臺。冬入溫室。佛語老公。久聞宿德思遲談講。佛有要偈。存亡有益。欲以相贈不審可不。愿小廢事共坐論說不耶。老公答言。今正大遽不容坐語。後日更來。當共善敘。所云要偈便可說之。於是世尊即說偈言。
有子有財 愚唯汲汲 我且非我 何有子財 暑當止此 寒當止此 愚多預慮 莫知來變 愚曚愚蔽 自謂我智 愚而稱智 是謂極愚
婆羅門言。善說此偈。今實遑遽後來更論之。於是世尊傷之而去。老公於後自授屋椽。椽墮打頭破。即時命過。室家啼哭驚動四鄰。佛去未遠便有此變。里頭逢諸梵志數十人。問佛從何所來。佛言屬到此死老公舍。為公說法。不信佛語不知無常。
【現代漢語翻譯】 現代漢語譯本： 死亡一定會到來。尋找這種危亡的生命，不是今天就是明天。頃刻之間，兇險的變化無常。只是徒勞地修建田地住宅，愛戀妻子兒女。
《法句經》譬喻篇中說，佛陀在舍衛國（Śrāvastī，古印度城市）時，城中有一位婆羅門（Brahmin，古印度祭司階層），年紀將近八十歲，擁有無數財富，為人難以教化。他不明白道德，不考慮無常，還在建造美好的住宅，前面有廳堂，後面有正房，有涼臺和溫室，東西兩側有廂房，房屋有數十根棟樑。只有後堂前面抵擋陽光的部分尚未完工。當時，這位婆羅門總是親自經營，指揮各種事務。佛陀用道眼看到這位老翁，壽命不到一天，即將去世，卻不能自己明白，還在忙碌地修繕房屋，精神上沒有福報，實在可憐。佛陀帶著阿難（Ānanda，佛陀的十大弟子之一）來到他的家門，慰問老翁是否勞累，問他現在建造這座房屋是爲了什麼安身。老翁說，前面的廳堂用來招待客人，後面的正房自己居住，東西兩側的廂房用來安置兒女、財物和僕人，夏天住在涼臺，冬天進入溫室。佛陀對老翁說，很久以來就聽說您有高尚的品德，想和您慢慢談論佛法。佛陀有一首重要的偈頌，對生存和死亡都有益處，想贈送給您，不知道是否可以。希望您稍微放下手頭的事情，一起坐下來說說佛法，可以嗎？老翁回答說，現在正忙得很，沒時間坐下說話，改天再來，再好好敘談。您說的重要偈頌，現在就可以說出來。於是，世尊（Bhagavan，佛陀的稱號之一）就說了這首偈頌：
『有了兒子有了財產，愚人只是汲汲營營。我尚且不屬於我，哪裡會有兒子和財產？夏天應當住在這裡，冬天應當住在這裡，愚人總是過多地預先考慮，卻不知道未來的變化。愚昧無知，自認為聰明，愚蠢卻自稱聰明，這才是極度的愚蠢。』
婆羅門說，這首偈頌說得很好，現在實在太忙了，以後再來討論。於是，世尊感到悲傷，就離開了。老翁後來親自扶著屋椽，屋椽掉落，打在他的頭上，頭破了，當即喪命。家人啼哭，驚動了四鄰。佛陀離開沒多久，就發生了這樣的變故。在村子裡遇到了幾十個梵志（Brahmacārī，婆羅門教的學生），他們問佛陀從哪裡來。佛陀說，剛才到這位去世的老翁家，為他說法，他不相信佛的話，不知道無常。
【English Translation】 English version: Death is sure to come. Seeking this precarious life, it's either today or tomorrow. In an instant, ominous changes are impermanent. It's futile to build fields and houses, and to be attached to wives and children.
The Dharmapada Sutra (法句喻經) says: When the Buddha was in Śrāvastī (舍衛國, an ancient Indian city), there was a Brahmin (婆羅門, an ancient Indian priestly class) in the city who was nearly eighty years old and possessed countless riches, but was difficult to teach. He did not understand morality, did not consider impermanence, and was still building a beautiful house, with halls in the front, a main house in the back, cool terraces and warm rooms, and side rooms on the east and west sides, with dozens of beams. Only the part in front of the main hall to block the sun had not yet been completed. At that time, the Brahmin was always personally managing and directing various affairs. The Buddha, with his divine eye, saw this old man, whose life would not last a day and who was about to pass away, yet he could not understand it himself and was still busily repairing his house, lacking spiritual merit, which was truly pitiful. The Buddha took Ānanda (阿難, one of the Buddha's ten great disciples) to his door, inquired if the old man was tired, and asked what he was building this house for. The old man said that the front hall was for receiving guests, the main house in the back was for himself, the side rooms on the east and west sides were for his children, property, and servants, the cool terrace was for summer, and the warm room was for winter. The Buddha said to the old man, 'I have long heard of your noble virtue and have been thinking of discussing the Dharma with you. The Buddha has an important verse that is beneficial for both life and death, and I would like to give it to you. I wonder if it is possible. Would you be willing to put aside your work for a moment and sit down to discuss the Dharma?' The old man replied, 'I am very busy right now and do not have time to sit down and talk. Come back another day, and we can have a good conversation. You can recite the important verse now.' Thereupon, the Bhagavan (世尊, one of the Buddha's titles) recited the verse:
'Having sons and having wealth, the fool is only eager and anxious. Even I do not belong to myself, how can there be sons and wealth? In summer, one should stay here; in winter, one should stay here. The fool always worries too much in advance, but does not know the changes that will come. Ignorant and foolish, he considers himself wise. Foolish yet calling himself wise, this is the height of foolishness.'
The Brahmin said, 'This verse is well said, but I am really too busy now. We can discuss it later.' Thereupon, the Bhagavan felt sorrow and left. Later, the old man was personally holding a roof beam when it fell and hit his head, breaking it, and he died instantly. His family cried and alarmed the neighbors. The Buddha had not gone far when this change occurred. In the village, he met dozens of Brahmacārīs (梵志, Brahmin students), who asked the Buddha where he had come from. The Buddha said that he had just been to the house of the deceased old man to preach the Dharma to him, but he did not believe the Buddha's words and did not know impermanence.
今者忽然已就後世。具為諸梵志更說前偈義。聞之欣然即得道跡。於是世尊為說偈言。
愚闇近智 如瓢酌味 雖久狎習 猶不知法 開達近智 如舌嘗味 雖須臾習 即解道要 愚人造行 為身招禍 決心作惡 自致重殃 為行不善 退見悔老 致涕流面 報申宿習
時諸梵志。重聞此偈益懷篤信。為佛作禮。歡喜奉行。
又正法念經云。若有眾生見他親友。互相破壞以懷怨結。能為和合。命終生欲愛天。隨心所念即得五欲自娛。若有眾生見人破亡為他抄掠。救令得脫。或於險處教人正道。或疑怖處令他安隱。命終生正行天。天女供養受五欲樂。若生人中。生於正見大長者家。若有人能柔軟深心。離一切垢。涅槃解脫猶如在手。軟心之人心如白镴。修行善業眾人所信。粗獷之人心如金剛。恒常不忘怨結之心。行不調伏。眾人所憎不愛不信。爾時孔雀菩薩。以佛經偈。而說頌曰。
善人心柔軟 猶如成鍊金 斯人內外善 速得脫眾苦 若人心器調 一切皆柔軟 斯人生善種 猶如良福田
又呵雕阿那含經云。阿那含有八事。不欲令人知。何等為八。一不求不欲令人知。二信不欲令人知。三自羞不欲令人知。四自慚不欲令人知。五精進不欲令
【現代漢語翻譯】 現代漢語譯本 先前，我已經到了後世（指未來）。我為那些梵志（Brahmin，古印度僧侶）重新解釋了之前的偈語的含義。他們聽了之後非常高興，立刻證得了道跡（path，修行道路的痕跡）。於是，世尊（Bhagavan，佛陀的尊稱）說了這首偈語：
愚昧的人親近智慧，就像用瓢去品嚐味道，即使長久相處，仍然不瞭解佛法。開悟的人親近智慧，就像用舌頭品嚐味道，即使短暫接觸，也能理解道的要領。愚蠢的人所做的事情，為自己招來災禍。下定決心作惡，自然會招致深重的災殃。因為做了不好的事情，年老時會後悔，以至於淚流滿面，這是對過去惡行的報應。
當時，那些梵志再次聽到這首偈語，更加堅定了他們的信仰。他們向佛陀行禮，歡喜地接受並實踐這些教誨。
另外，《正法念經》（Saddharma Smṛtyupasthāna Sūtra）中說，如果眾生看到他人親友之間互相破壞，結下怨恨，能夠幫助他們和解，那麼此人命終之後會生到欲愛天（Kāmadhātu Deva，佛教六慾天之一）。隨心所想就能得到五欲（pañcakāmaguṇa，色、聲、香、味、觸）的享受。如果眾生看到有人家破人亡，被他人搶劫，能夠救助他們脫離困境，或者在危險的地方指引他人正確的道路，或者在令人疑慮恐懼的地方使他人安心，那麼此人命終之後會生到正行天（不確定是哪個天界，此處指行持正法的天界）。天女會供養他，讓他享受五欲之樂。如果轉生到人間，會出生在具有正見的大長者（wealthy householder，富有的居士）家中。如果有人能夠保持柔軟而深刻的內心，遠離一切污垢，那麼涅槃（Nirvana，佛教術語，指解脫）就像在手中一樣容易獲得。內心柔軟的人，心就像白镴（一種錫鉛合金），修行善業，受到眾人的信任。內心粗獷的人，心就像金剛（vajra，比喻堅硬），總是無法忘記怨恨之心，行為不調順，被眾人憎恨，不被喜愛和信任。當時，孔雀菩薩（Mahāmāyūrīvidyārājñī，佛教菩薩）用佛經中的偈語，說了下面的頌：
善良的人內心柔軟，就像經過錘鍊的黃金。這種人內外都善良，能夠迅速脫離各種痛苦。如果人的心像容器一樣調順，一切都變得柔軟，那麼這種人就能種下善良的種子，就像良田一樣。
另外，《呵雕阿那含經》（Arhat Agama Sutra）中說，阿那含（Anāgāmin，佛教修行果位之一，不還果）有八件事，不希望別人知道。是哪八件事呢？一是不追求名利，不希望別人知道。二是具有信心，不希望別人知道。三是感到羞愧，不希望別人知道。四是感到慚愧，不希望別人知道。五是精進修行，不希望別人知道。
【English Translation】 English version Now, I have already arrived in the afterlife (referring to the future). I will explain the meaning of the previous verses again for those Brahmins (Brahmin, ancient Indian priests). Upon hearing this, they were delighted and immediately attained the path (path, the trace of the path of practice). Then, the World-Honored One (Bhagavan, an honorific title for the Buddha) spoke this verse:
The foolish person approaches wisdom like using a ladle to taste flavor; even after a long time, they still do not understand the Dharma. The enlightened person approaches wisdom like using the tongue to taste flavor; even with brief contact, they can understand the essentials of the path. The actions of a foolish person bring disaster upon themselves. Resolving to do evil naturally leads to severe calamity. Because of doing bad deeds, one will regret in old age, to the point of tears streaming down their face; this is retribution for past evil deeds.
At that time, those Brahmins, upon hearing this verse again, further strengthened their faith. They bowed to the Buddha, joyfully accepted and practiced these teachings.
Furthermore, the Saddharma Smṛtyupasthāna Sūtra (Right Mindfulness Sutra) says that if beings see friends and relatives destroying each other and forming grudges, and are able to reconcile them, then upon death, this person will be born in the Heaven of Desire (Kāmadhātu Deva, one of the six desire realms in Buddhism). They will obtain the enjoyment of the five desires (pañcakāmaguṇa, form, sound, smell, taste, and touch) according to their thoughts. If beings see someone's family ruined and plundered by others, and are able to rescue them from their plight, or guide others on the right path in dangerous places, or bring peace to others in places of doubt and fear, then upon death, this person will be born in the Heaven of Righteous Conduct (uncertain which heaven, here referring to a heaven where righteous conduct is practiced). Heavenly maidens will make offerings to them, allowing them to enjoy the pleasures of the five desires. If they are reborn among humans, they will be born into the family of a great and righteous householder (wealthy householder, a wealthy layperson with faith). If someone can maintain a soft and deep heart, and stay away from all defilements, then Nirvana (Nirvana, Buddhist term for liberation) is as easy to obtain as if it were in their hand. The heart of a soft-hearted person is like white tin (a tin-lead alloy), they cultivate good deeds, and are trusted by all. The heart of a coarse person is like diamond (vajra, metaphor for hardness), they can never forget grudges, their behavior is unruly, and they are hated, unloved, and untrusted by all. At that time, the Peacock Bodhisattva (Mahāmāyūrīvidyārājñī, a Buddhist Bodhisattva) used verses from the Buddhist scriptures to speak the following gatha:
The heart of a good person is soft, like refined gold. This person is good both inside and out, and can quickly escape all suffering. If a person's heart is as well-tempered as a vessel, and everything becomes soft, then this person can plant seeds of goodness, like a fertile field.
Furthermore, the Arhat Agama Sutra says that an Anāgāmin (Anāgāmin, one of the stages of Buddhist attainment, the non-returner) has eight things that they do not want others to know. What are these eight things? First, they do not seek fame and profit, and do not want others to know. Second, they have faith, and do not want others to know. Third, they feel shame, and do not want others to know. Fourth, they feel remorse, and do not want others to know. Fifth, they practice diligently, and do not want others to know.
人知。六自觀不欲令人知。七得禪不欲令人知。八黠慧不欲令人知。所以不欲令人知者。不欲煩擾於人故。頌曰。
瞻卜改蓬心 伊蘭變芳樹 規輪時有缺 皓絲不常素 三益竊所忻 四隙行當護 勖哉深自勉 誡之誠可慕◎
◎思慎部第十七(此有五緣)述意緣慎過緣慎禍緣慎境緣慎用緣
述意緣第一
夫思慎防過。無患之理。緘口息謗。離惡之原。誡始慎終。是君子之鹽梅。敬初護末。是養生之要趣。庶鑒罪福之沉浮。知吉兇之樂苦。譬目暗于自見。借鏡以觀形。發拙於自理。必假櫛以自通。故面之所以形。明鏡之力也。發之所以理。玄櫛之功也。行之所以芳。善言之益也。果之所以勝。善因之善也。是故身之將敗。必不納正諫之言。命之將終。必不可受之良藥也。
慎過緣第二
如大集經濟龍品云。爾時眾中有一盲龍。名曰頗羅機梨奢。舉聲大哭作如是言。大聖世尊。愿救濟我願救濟我。我今身中受大苦惱。日夜常為種種諸蟲之所唼食。居熱水中無時暫樂。佛言梨奢。汝過去世。于佛法中曾為比丘。毀破禁戒。內懷欺詐外現善相。廣貪眷屬弟子眾多。名聲四遠莫不聞知。我和尚得阿羅漢果。以是因緣。多得供養獨受用之。見持戒人反惡加說。彼人懊惱。如是
【現代漢語翻譯】 現代漢語譯本： 人所知曉。六是自我修行不希望別人知道。七是獲得禪定不希望別人知道。八是聰明智慧不希望別人知道。之所以不希望別人知道，是不想給別人帶來麻煩。頌詞說：
瞻卜花改變了蓬草之心，伊蘭變成了芳香的樹木。 圓規有時也會有缺陷，潔白的絲綢不會永遠保持純潔。 三種有益的朋友是暗自欣喜的，四種容易產生過失的處境應當小心守護。 努力啊，深深地自我勉勵，這些告誡真是令人敬慕！
◎思慎部第十七（這裡有五種因緣）：陳述意圖的因緣，謹慎過失的因緣，謹慎災禍的因緣，謹慎環境的因緣，謹慎用心的因緣。
陳述意圖的因緣第一
思考謹慎以防止過失，是沒有憂患的道理。閉口不說是止息誹謗，遠離罪惡的根源。開始時告誡，結束時謹慎，是君子的鹽和梅。敬重開始，守護末尾，是養生的重要途徑。大概可以借鑑罪惡和幸福的沉浮，瞭解吉利和兇險的快樂和痛苦。好比眼睛昏暗不能自己看到自己，藉助鏡子來觀察形貌。發現笨拙不能自己梳理，必須藉助梳子來使自己通順。所以面容之所以端正，是明鏡的力量啊。頭髮之所以順理，是玄妙的梳子的功勞啊。行為之所以美好，是善言的益處啊。果實之所以豐盛，是善因的善報啊。因此，身體將要敗壞的時候，一定不會採納正直勸諫的言語。生命將要終結的時候，一定不會接受有益的良藥。
謹慎過失的因緣第二
如《大集經濟龍品》所說：當時大眾中有一條盲龍（blind dragon），名叫頗羅機梨奢（Parakīrtiśvara），大聲哭泣，這樣說道：『大聖世尊（Bhagavan），愿您救濟我，愿您救濟我！我現在身中遭受巨大的苦惱，日夜常常被各種各樣的蟲子所啃食，居住在熱水中沒有片刻的快樂。』佛（Buddha）說：『梨奢（Parakīrtiśvara），你過去世的時候，在佛法（Buddhadharma）中曾經是比丘（bhiksu），毀壞禁戒，內心懷著欺騙，外表顯現善良的樣子，廣泛貪圖眷屬，弟子眾多，名聲遠揚，沒有誰不知道。我的和尚（upādhyāya）證得了阿羅漢果（arhat），因為這個因緣，得到很多供養卻獨自享用，看到持戒的人反而惡語相加，使那個人懊惱，像這樣
【English Translation】 English version: People know. Sixth, one does not wish others to know about one's self-cultivation. Seventh, one does not wish others to know about one's attainment of dhyana (禪定). Eighth, one does not wish others to know about one's cleverness and wisdom. The reason for not wanting others to know is to avoid troubling others. The verse says:
The champak (瞻卜) flower changes the heart of the artemisia (蓬草), the ylang-ylang (伊蘭) transforms into a fragrant tree. The compass (規輪) sometimes has flaws, and white silk (皓絲) is not always pure. The three beneficial friends (三益) are secretly rejoiced, and the four gaps (四隙) where faults easily arise should be carefully guarded. Strive hard, deeply encourage yourself, these admonitions are truly admirable!
◎ Section 17 on Thoughtfulness and Caution (思慎部) (This has five causes): The cause of stating intention, the cause of being cautious about faults, the cause of being cautious about disasters, the cause of being cautious about circumstances, and the cause of being cautious in using the mind.
The First Cause of Stating Intention
Thinking carefully to prevent faults is the principle of having no worries. Closing the mouth and ceasing slander is the source of avoiding evil. Admonishing at the beginning and being cautious at the end is the salt and plum of a gentleman. Respecting the beginning and guarding the end is the essential path to nourishing life. One can roughly learn from the rise and fall of sin and fortune, and understand the joy and suffering of auspiciousness and misfortune. It is like the eyes being dim and unable to see oneself, so one borrows a mirror to observe one's form. Discovering clumsiness and being unable to groom oneself, one must borrow a comb to make oneself presentable. Therefore, the reason why the face is proper is the power of a clear mirror. The reason why the hair is well-groomed is the merit of a mysterious comb. The reason why conduct is virtuous is the benefit of good words. The reason why the fruit is abundant is the good reward of good causes. Therefore, when the body is about to decline, it will certainly not accept words of honest advice. When life is about to end, it will certainly not accept beneficial medicine.
The Second Cause of Being Cautious About Faults
As the Dragon Chapter of the Mahasamnipata Sutra (大集經濟龍品) says: At that time, among the assembly, there was a blind dragon (盲龍) named Parakīrtiśvara (頗羅機梨奢), who cried out loudly, saying: 'Great Holy World-Honored One (大聖世尊), I wish you would save me, I wish you would save me! I am now suffering greatly in my body, constantly being devoured by various insects day and night, living in hot water without a moment of joy.' The Buddha (佛) said: 'Parakīrtiśvara (梨奢), in your past life, you were once a bhiksu (比丘) in the Buddhadharma (佛法), breaking the precepts, harboring deceit in your heart, displaying a virtuous appearance outwardly, widely coveting relatives, having many disciples, and your reputation spread far and wide, known to all. My upādhyāya (和尚) attained the fruit of arhat (阿羅漢果), and because of this cause, you received many offerings but enjoyed them alone, and spoke ill of those who upheld the precepts, causing that person to be distressed, like this.'
念言。世世生中。愿我所在食汝身肉。如是惡業死生龍中。是汝前身。眾生愿故食啖汝身。惡業因緣得此盲報。又過去無量劫中。在融赤銅地獄之中。常為諸蟲之所食啖。龍聞此語憂愁啼哭。作如是言。我等今者。皆悉至心咸共懺悔。愿令此苦速得解脫。彼龍眾中二十六億諸餓龍等。念過去身皆悉雨淚。念過去身。于佛法中雖得出家備造惡業。經無量身在三惡道。以余報故。猶在龍中受極大苦。如青色龍我亦如是。爾時世尊語諸龍言。汝可持水洗如來足。令汝殃罪漸得除滅。時一切龍以手掬水。水皆成火。變作大石。滿於手中生大猛焰。棄已復生。如是至七。一切龍眾見如是已。驚怖懊惱啼泣雨淚。佛教立大誓願已。焰火皆滅。乃至八過。以手捧水洗如來足。至心懺悔。佛記諸龍。彌勒佛時。當得人身值佛出家。精進持戒得羅漢果。時諸龍等得宿命心。自念過業。于佛法中。或為俗人親屬因緣。或復聽法來去雜緣。所有信心。舍施種種華果飲食。共諸比丘依次而食。或有說云。我常吃啖四方眾僧華果飲食。或有說言。我往寺舍佈施眾僧。或復禮拜。如是吃啖。或復說言。我從毗婆尸如來法中。曾作俗人。乃至有說。我釋迦牟尼佛法之中。曾作俗人。或以親舊問訊因緣。或復來去聽法因緣。往還寺舍。有信心人供養僧故
【現代漢語翻譯】 念言：『世世轉生之中，愿我無論身在何處都能吃你的身肉。』像這樣作惡，死後轉生為龍。這是你前世因為眾生的願望而吃他們身肉的緣故，因惡業的因緣而得到這種盲眼的報應。而且在過去無量劫中，你身處融化的赤銅地獄之中，經常被各種蟲子啃食。』 龍聽到這些話，憂愁地啼哭，這樣說道：『我們現在都至誠地共同懺悔，愿令這種痛苦迅速得到解脫。』那些龍眾中二十六億餓龍等，回憶起過去的身世，都紛紛流淚。回憶起過去的身世，雖然在佛法中出家，卻造作了各種惡業，經歷了無量世在三惡道中受苦。因為剩餘的業報，仍然在龍身中遭受極大的痛苦，就像青色龍一樣，我也是這樣。 這時，世尊告訴眾龍說：『你們可以用水洗如來的腳，讓你們的罪業逐漸得到消除。』當時，所有的龍用手捧水，水都變成了火，變成了大石頭，手中生出猛烈的火焰，丟棄后又重新出現，這樣反覆七次。所有的龍眾看到這種情況，驚恐懊惱，啼哭流淚。佛發下大誓願后，火焰都熄滅了，乃至八次用手捧水洗如來的腳，至誠懺悔。佛為眾龍授記說：『彌勒佛出世時，你們將得到人身，遇到佛並出家，精進持戒，證得阿羅漢果。』 這時，眾龍得到了宿命通，回憶起過去的罪業，在佛法中，或者因為作為俗人的親屬因緣，或者因為聽法來去的各種因緣，所有生起的信心，捨棄種種鮮花水果飲食，供養眾比丘依次食用。或者有龍說：『我常常吃四方眾僧的鮮花水果飲食。』或者有龍說：『我曾經往寺廟佈施眾僧。』或者禮拜。像這樣吃用。 或者有龍說：『我從毗婆尸如來（Vipashyin，過去七佛之一）的佛法中，曾經作為俗人。』乃至有龍說：『我在釋迦牟尼佛（Shakyamuni Buddha）的佛法中，曾經作為俗人。』或者因為親戚朋友問候的因緣，或者因為來去聽法的因緣，往返寺廟，因為有信心的人供養僧眾的緣故。
【English Translation】 念 said: 'In lifetimes after lifetimes, I vow that wherever I am, I will eat your flesh.' Due to such evil deeds, you were reborn as a dragon after death. This is because in your previous lives, you ate the flesh of beings due to their wishes, and due to the karmic consequences of evil deeds, you received this retribution of blindness. Moreover, in countless past kalpas, you were in the molten red copper hell, constantly devoured by various insects.' Upon hearing these words, the dragon wept sorrowfully, saying: 'We now all sincerely repent together, wishing for this suffering to be quickly relieved.' Among those dragon hosts, twenty-six billion hungry dragons and others, recalling their past lives, all shed tears. Recalling their past lives, although they had left home in the Buddha's Dharma, they committed various evil deeds, and after countless lifetimes, they suffered in the three evil realms. Due to the remaining karmic retribution, they still endure great suffering in the dragon body, just like the blue dragon, I am also like that.' At that time, the World Honored One told the dragons: 'You can use water to wash the Tathagata's (Tathagata, one of the titles of Buddha) feet, so that your sins can be gradually eliminated.' At that time, all the dragons scooped water with their hands, but the water turned into fire, turning into large stones, and fierce flames arose in their hands. After discarding them, they reappeared, repeating this seven times. Seeing this, all the dragons were frightened and distressed, weeping and shedding tears. After the Buddha made a great vow, the flames all extinguished, and even eight times they scooped water with their hands to wash the Tathagata's feet, sincerely repenting. The Buddha prophesied to the dragons: 'During the time of Maitreya Buddha (Maitreya, the future Buddha), you will obtain human bodies, encounter the Buddha and leave home, diligently uphold the precepts, and attain the fruit of Arhat (Arhat, one who has attained enlightenment).' At that time, the dragons obtained the power of remembering past lives, recalling their past sins. In the Buddha's Dharma, either due to the karmic connection of being relatives as laypeople, or due to various causes of coming and going to listen to the Dharma, all the faith that arose, they gave up various flowers, fruits, and food, offering them to the Bhikkhus (Bhikkhu, a Buddhist monk) to eat in order. Or some dragons said: 'I often eat the flowers, fruits, and food of the Sangha (Sangha, the Buddhist monastic community) from all directions.' Or some dragons said: 'I used to donate to the Sangha in temples.' Or they prostrated in worship. Like this, they ate and used. Or some dragons said: 'I was once a layperson in the Dharma of Vipashyin Tathagata (Vipashyin, one of the past seven Buddhas).' Even some dragons said: 'I was once a layperson in the Dharma of Shakyamuni Buddha (Shakyamuni Buddha).' Either due to the cause of relatives and friends inquiring, or due to the cause of coming and going to listen to the Dharma, they went back and forth to the temple, because people with faith made offerings to the Sangha.
。舍施華果種種飲食。比丘得已回施於我。我得便食。彼業因緣。于地獄中經無量劫。大猛火中或燒或煮。或飲洋銅或吞鐵丸。從地獄出墮畜生中。舍畜生身生餓鬼中。如是種種備受辛苦。惡業未盡生此龍中。常受苦惱。佛告諸龍。此之惡業。與盜佛物等無差別。此五逆業其罪如半。汝等今當盡受三歸一心修善。以此緣故。于賢劫中。值最後佛名曰樓至。于彼佛世罪得除滅。時諸龍等聞是語已。皆悉至心。盡其形壽各受三歸時彼眾中有盲龍女。口中膀爛滿諸雜蟲。狀如屎尿。乃至穢惡。猶若婦人根中不凈臊臭難看。種種啖食。膿血流出。一切身份。常為蚊虻諸惡毒蠅之所唼食。身體臭處不可見聞。爾時世尊以大悲心。見彼龍婦眼盲困苦如是。問言妹何緣故。得此惡身。於過去世曾為何業。龍婦答言。世尊。我今此身眾苦逼迫無暫時得停。設復欲言而不能說。我念過去。三十六億于百千年。生惡龍中受如是苦。乃至日夜剎那不停。為我往昔九十一劫。于毗婆尸佛。佛法之中作比丘尼。思念欲事過於醉人。雖復出家不能如法。于伽藍內犯於法律。恒受三惡道受諸燒煮說此語已。愿救濟我身。爾事世尊說實語已。即以少水瀉龍口中。火及蟲膿悉皆滅盡。龍口清涼。作如是言。大聖如來。我憶過去。迦葉佛時。曾作俗人在田犁
【現代漢語翻譯】 現代漢語譯本 施捨華果和各種飲食。比丘（bhiksu，佛教出家男眾）得到后又回施給我。我得到后就吃了。因為這個業報因緣，我在地獄中經歷了無量劫。在大猛火中或被燒或被煮，或飲用洋銅或吞食鐵丸。從地獄出來后墮入畜生道中。捨棄畜生身又生到餓鬼道中。像這樣種種地備受辛苦。惡業沒有完結，所以生到這龍中，常常遭受苦惱。佛告訴諸龍，這種惡業，與盜取佛物沒有差別。這五逆罪業，它的罪過也相當於一半。你們現在應當盡力受持三歸依，一心修善。因為這個緣故，在賢劫中，會遇到最後一位佛，名叫樓至佛（Rucika Buddha）。在那位佛出世的時候，罪業才能得以除滅。當時，諸龍等聽到這些話后，都至誠懇切地，盡其形壽各自受持三歸依。當時，在那大眾中有一位盲眼的龍女，口中潰爛，充滿各種雜蟲，形狀如同屎尿，乃至穢惡，就像婦人的下體一樣不乾淨，臊臭難聞。各種各樣的東西被她吃下去，膿血流出。她的一切身份，常常被蚊虻和各種惡毒的蒼蠅所叮咬。身體臭穢不堪，令人無法見聞。當時，世尊以大悲心，看到那位龍婦眼盲困苦如此，問道：『妹妹，你因為什麼緣故，得到這種惡劣的身體？在過去世曾經做了什麼業？』龍婦回答說：『世尊，我現在這個身體被各種痛苦逼迫，沒有片刻的停歇。即使想要說話也不能說。我記得過去，三十六億于百千年，都生在惡龍中，遭受這樣的痛苦，乃至日夜剎那不停。因為我往昔九十一劫前，在毗婆尸佛（Vipassi Buddha）的佛法中做比丘尼，思念淫慾之事超過了醉酒之人。雖然出了家，卻不能如法修行，在僧伽藍（samgharama，僧院）內違反了法律。恒常在三惡道中遭受各種燒煮。』說完這些話后，她希望佛能救濟她的身體。當時世尊說了真實語后，就用少許水倒進龍婦的口中，火焰和蟲膿全部滅盡。龍婦的口中清涼。她這樣說道：『大聖如來，我記得過去，迦葉佛（Kasyapa Buddha）時，曾經做俗人在田里耕作。
【English Translation】 English version She gave alms of flowers, fruits, and various foods. The Bhiksu (bhiksu, a Buddhist monk) received them and gave them back to me. I received them and ate them. Because of this karmic cause, I spent countless kalpas (aeons) in hell. In the great fierce fire, I was either burned or boiled, or I drank molten copper or swallowed iron balls. After emerging from hell, I fell into the animal realm. After abandoning the animal body, I was born into the preta (hungry ghost) realm. In this way, I endured all kinds of suffering. Because my evil karma was not exhausted, I was born into this dragon form, constantly suffering. The Buddha told the dragons, 'This evil karma is no different from stealing from the Buddha. This five heinous offenses, its sin is also equivalent to half. You should now wholeheartedly take refuge in the Three Jewels and cultivate goodness with one mind. Because of this reason, in the Bhadrakalpa (Fortunate Aeon), you will encounter the last Buddha, named Rucika Buddha. In that Buddha's era, your sins will be eradicated.' At that time, the dragons, upon hearing these words, all sincerely and earnestly took refuge in the Three Jewels for the rest of their lives. At that time, among the assembly, there was a blind dragon girl whose mouth was festering and filled with various insects, resembling excrement and urine, even filthy, like the unclean and foul-smelling private parts of a woman. All sorts of things were eaten by her, and pus and blood flowed out. All parts of her body were constantly bitten by mosquitoes, gadflies, and various venomous flies. The stench of her body was unbearable to see or hear. At that time, the World Honored One, with great compassion, saw the dragon woman blind and suffering so much, and asked, 'Sister, for what reason did you obtain this evil body? What karma did you commit in the past?' The dragon woman replied, 'World Honored One, my body is now oppressed by all kinds of suffering, without a moment's rest. Even if I want to speak, I cannot. I remember in the past, for thirty-six billion hundreds of thousands of years, I was born in an evil dragon form, suffering like this, even day and night without a moment's rest. Because ninety-one kalpas ago, in the Dharma of Vipassi Buddha, I was a Bhiksuni (bhiksuni, a Buddhist nun), and my thoughts of lust exceeded those of a drunken person. Although I had left home, I could not practice according to the Dharma, and I violated the laws within the sangharama (monastery). I constantly suffered various burnings in the three evil realms.' After saying these words, she hoped that the Buddha could save her body. At that time, the World Honored One spoke truthfully and poured a little water into the dragon woman's mouth, and the flames and pus were all extinguished. The dragon woman's mouth was cool and refreshing. She said, 'Great Holy Tathagata (Tathagata, 'Thus Come One', an epithet of the Buddha), I remember in the past, during the time of Kasyapa Buddha, I was a layman plowing in the field.
地。有一比丘。來從我乞求五十錢。我時報言。聽待谷熟當與汝食。比丘復言。若當五十不可得者。愿乞十文。我于爾時。瞋彼比丘而語之言。乃至十文亦不相與。時彼比丘心生懊惱。又于余時。往寺舍中入樹林中。輒便盜取現在僧物十庵羅果。而私食之。彼業因緣地獄受苦。惡業未盡。生野澤中作餓龍身。常為種種諸蟲食啖。膿血流溢飢渴苦惱。又彼比丘。以瞋忿心惡業緣故。死便即作小毒龍身。生我腋下𠲿於我血。熱氣觸身不可堪忍。是故我身熱膿血滿。龍白佛言。大悲世尊。唯愿慈哀救濟於我。令我脫彼怨家毒龍。爾時世尊以手抄水。發誠實語作如是言。我曾往昔于饑饉世。爾時愿作大身眾生。長廣無量。以神通力。于虛空中唱如是言。彼野澤中有大身蟲。名曰不瞋。汝等可往取其身肉以為飲食。可得不饑。時彼世中人非人等。聞此聲已。一切悉往競取食之。說是真實諦信語時。彼龍腋下小龍即出。時此二龍俱白佛言。世尊。我等久近離此龍身解脫殃罪。佛告龍言。此業大重次五無間。何以故。若有四方常住僧物。或現前僧物。篤信檀越重心施物。或華果樹園。飲食資生。床褥敷具。疾病湯藥。一切所須。私自費用。或持出外。乞與知識親里白衣。此罪重於阿鼻地獄所受果報。是故汝等可受三歸。歸三寶已。乃
【現代漢語翻譯】 現代漢語譯本： 地神說：『從前有一位比丘（和尚）來向我乞討五十個錢。我當時回答說：『等稻穀成熟了再給你。』比丘又說：『如果五十個錢得不到，希望乞討十個錢。』我當時生氣地對比丘說：『即使十個錢也不給你。』當時那位比丘心中懊惱。後來，他又到寺廟的樹林中，偷偷地盜取了現在僧眾的財物——十個庵羅果（一種水果），並私自吃了。因為這個業報因緣，他在地獄中受苦。惡業還沒有結束，就出生在荒野中，成為餓龍之身，經常被各種蟲子啃食，膿血流淌，飢渴難耐。那位比丘因為嗔恨忿怒的惡業緣故，死後立即變成小毒龍，生在我的腋下，吸食我的血液。熱氣接觸我的身體，讓我無法忍受。所以我的身體才充滿熱膿血。』 龍對佛說：『大慈大悲的世尊，希望您慈悲憐憫，救濟我，讓我脫離這個怨家毒龍。』 當時，世尊用手舀水，發誠實語，這樣說道：『我曾經在饑荒的年代，發願成為巨大的身軀的眾生，身軀長而寬廣，用神通力在虛空中唱言：『荒野中有個大身蟲，名叫不瞋（沒有嗔恨）。你們可以去取它的身肉作為食物，就可以不飢餓。』當時那個世界中的人或非人等，聽到這個聲音后，都全部前往爭相食用。』 說完這真實不虛的話時，那條龍腋下的小龍就出來了。這時這兩條龍一起對佛說：『世尊，我們多久才能脫離這個龍身，解脫罪業？』 佛告訴龍說：『這個業報非常嚴重，僅次於五無間地獄（最嚴重的五種地獄）。為什麼呢？如果有四方常住僧眾的財物，或是現前僧眾的財物，或是篤信的施主真心施捨的財物，或是花果樹園，飲食資生，床褥敷具，疾病湯藥，一切所需之物，私自拿來用，或是拿出去送給認識的親戚朋友等在家之人，這個罪過比阿鼻地獄（最底層的地獄）所受的果報還要嚴重。所以你們可以受三歸依（歸依佛、歸依法、歸依僧）。歸依三寶后，才能……』
【English Translation】 English version: The earth deity said: 'In the past, there was a Bhikshu (monk) who came to me begging for fifty coins. I replied at that time, 'Wait until the grain ripens, and I will give it to you.' The Bhikshu then said, 'If fifty coins are not obtainable, I wish to beg for ten coins.' At that time, I angrily said to the Bhikshu, 'I will not give you even ten coins.' At that time, that Bhikshu felt distressed. Later, he went to the monastery's forest and secretly stole ten Amra fruits (a type of fruit), which were the property of the present Sangha (monastic community), and ate them privately. Because of this karmic cause, he suffered in hell. His evil karma was not yet exhausted, so he was born in the wilderness as a hungry dragon, constantly eaten by various insects, with pus and blood flowing, suffering from hunger and thirst. That Bhikshu, due to the evil karma of anger and resentment, immediately became a small poisonous dragon after death, born under my armpit, sucking my blood. The hot air touched my body, making it unbearable. That is why my body is filled with hot pus and blood.' The dragon said to the Buddha: 'Greatly compassionate World Honored One, I hope you will have compassion and mercy, and save me, so that I can escape from this vengeful poisonous dragon.' At that time, the World Honored One scooped up water with his hand and spoke truthfully, saying: 'I once, in a time of famine, vowed to become a huge-bodied being, with a long and wide body, and used supernatural powers to proclaim in the empty sky: 'In the wilderness, there is a large-bodied insect named 'Non-Anger' (not having anger). You can go and take its flesh as food, so that you will not be hungry.' At that time, the humans and non-humans in that world, after hearing this voice, all went to compete for food.' After speaking these true and reliable words, the small dragon under that dragon's armpit came out. At this time, both dragons together said to the Buddha: 'World Honored One, how long will it take for us to leave this dragon body and be liberated from our sins?' The Buddha told the dragons: 'This karma is very heavy, second only to the five Avici hells (the five most severe hells). Why? If there are the properties of the Sangha that are permanently established in the four directions, or the properties of the present Sangha, or the properties sincerely donated by devout donors, or flower and fruit orchards, food and sustenance, bedding and furnishings, medicine for illnesses, and all necessities, if they are privately used, or taken out and given to acquaintances, relatives, and laypeople, this sin is more serious than the karmic retribution suffered in Avici hell (the lowest level of hell). Therefore, you can take the Three Refuges (refuge in the Buddha, refuge in the Dharma, refuge in the Sangha). After taking refuge in the Three Jewels, then...'
可得往于冷水中。如是三稱三受。身即安隱得入水中。爾時世尊即為諸龍。而說偈言。
寧以利刀自割身 支節身份肌膚肉 所有信心舍施物 俗人食者實為難 寧吞大赤熱鐵丸 而使口中光焰出 所有眾僧飲食具 不應于外私自用 寧以大火若須彌 以手捉持而自食 其有在家諸俗人 不應輒食施僧食 寧以利刀自屠膾 身體皮膜而自啖 其有在家諸俗人 不應受取僧雜食 寧以自身投于彼 滿室大火猛焰中 其有在家俗人輩 不應坐臥僧牀蓆 寧以大熱炎鐵錐 拳手握持便燋爛 其有在家俗人等 不應私用於僧物 寧以勝利好刀砧 而自臠切其身肉 勿于出家清凈人 發起一念瞋恚心 寧以自手挑兩眼 捐棄投之擲于地 其有習行善法者 不應懷忿瞋心視 寧以熱鐵鍱其身 東西起動行坐臥 不應瞋忿心妒嫉 而著眾僧凈施衣 寧飲灰汁鹹鹵水 熱沸爍口猶如火 不應懷貪恚噁心 服食眾僧凈施藥
爾時世尊。說此偈已。一萬四千諸龍眾。皆悉受三歸。所有過去現在業服。諸苦惱中而得解脫。深信三寶其心不退。復有八十億諸龍眾等。亦於三寶起歸敬心。
又大集經云。或作比丘。所得種種資生之具。皆是信
【現代漢語翻譯】 現代漢語譯本： 可以前往冷水中。這樣稱念三次，接受三次，身體就能安穩地進入水中。當時，世尊就為眾龍說了偈語： 『寧可用鋒利的刀割自己的身體，肢體、身軀、肌膚和肉，所有因信心而施捨的物品，讓俗人食用實在是困難。 寧願吞下熾熱的鐵丸，讓火焰從口中噴出，所有供養僧眾的飲食器具，不應該在外面私自使用。 寧願用大火或者須彌山（Sumeru），用手拿著吃，那些在家的俗人，不應該隨便食用供養僧眾的食物。 寧願用鋒利的刀宰割自己，吃自己的皮肉，那些在家的俗人，不應該接受僧眾的混合食物。 寧願將自己投入到充滿猛烈火焰的房間里，那些在家的俗人，不應該坐臥僧眾的床鋪。 寧願用熾熱的鐵錐，用拳頭握住讓其燒焦，那些在家的俗人，不應該私自使用僧眾的物品。 寧願用鋒利的好刀和砧板，切割自己的身體，也不要對出家清凈的人，生起一念嗔恚之心。 寧願用自己的手挖出雙眼，丟棄在地上，那些修行善法的人，不應該懷著憤怒的心情去看待他人。 寧願用燒紅的鐵片包裹身體，東西移動，行走坐臥，也不應該懷著嗔恨、嫉妒的心，穿著僧眾清凈的佈施之衣。 寧願喝灰汁、鹹鹵水，熱得在口中沸騰如同火焰，也不應該懷著貪婪、嗔恚的噁心，服用僧眾清凈佈施的藥物。』 當時，世尊說完這些偈語后，一萬四千龍眾，都接受了三歸依（皈依佛、皈依法、皈依僧），從過去和現在的業報痛苦中解脫出來，深信三寶（佛、法、僧），他們的心永不退轉。又有八十億龍眾等，也對三寶生起了歸敬之心。 《大集經》（Mahāsaṃnipāta Sūtra）中說，或者作為比丘（bhiksu，佛教出家男眾），所得到的各種生活用具，都是信仰的供養。
【English Translation】 English version: One may go into the cold water. Thus, reciting three times and receiving three times, the body will be able to enter the water peacefully. At that time, the World Honored One then spoke the following verses for the dragons: 『Rather cut one's own body with a sharp knife, limbs, body parts, skin, and flesh. It is truly difficult for laypeople to consume items donated out of faith. Rather swallow a large, red-hot iron ball, causing flames to erupt from the mouth. All food and drink utensils for the Sangha (community of monks) should not be used privately outside. Rather hold a great fire or Mount Sumeru (Sumeru) in one's hand and eat it. Those laypeople at home should not casually eat food offered to the Sangha. Rather butcher oneself with a sharp knife, eating one's own skin and flesh. Those laypeople at home should not receive mixed food from the Sangha. Rather throw oneself into a room filled with raging flames. Those laypeople at home should not sit or lie on the Sangha's beds. Rather grasp a hot iron awl in one's fist, allowing it to burn. Those laypeople at home should not privately use the Sangha's belongings. Rather use a sharp, fine knife and chopping board to cut one's own flesh. Do not generate even a single thought of anger towards pure, renunciate people. Rather pluck out both eyes with one's own hands, discarding and throwing them to the ground. Those who practice good deeds should not look with anger and resentment. Rather wrap one's body in red-hot iron sheets, moving east and west, walking, sitting, and lying down. One should not wear the pure, donated robes of the Sangha with anger, resentment, or jealousy. Rather drink ash water and salty brine, boiling hot and scorching the mouth like fire. One should not consume the pure, donated medicine of the Sangha with greed, anger, or malice.』 At that time, after the World Honored One spoke these verses, fourteen thousand dragon beings all received the Three Refuges (Buddha, Dharma, Sangha), and were liberated from the suffering of past and present karma. They deeply believed in the Three Jewels (Buddha, Dharma, Sangha), and their minds did not regress. Furthermore, eighty billion dragon beings also arose with reverence towards the Three Jewels. The Mahāsaṃnipāta Sūtra (大集經) says, 『Or as a Bhiksu (比丘, a Buddhist monk), all kinds of necessities obtained are offerings of faith.』
心檀越所施。而是眾生或自食啖。或與他人。或共眾人。盜竊隱藏私處自用。如是業故墮三惡道。久受勤苦。復有眾生。貧窮下賤不得自在。是故出家。望得富饒解脫安樂。既出家已。懈怠懶墮不讀誦經。禪慧精勤舍而不習。樂知僧事。復有比丘。晝夜精勤樂修善法。讀誦經典。坐禪習慧不捨須臾。以是因緣。感諸四輩種種供養。時知事人。得利養已或自私食。或復盜與親舊俗人。以是等緣久處惡道。出已還入。如是愚瞑。不懼當來果報輕重。我今戒敕沙門弟子。念法住持。不得自稱我是沙門。真法行人。倚眾僧故。受他信施物。或餅或菜或果或華。但是眾僧所食之物。不得輒與一切俗人。亦不得云此是我物。別眾而食。又亦不得以眾僧物貯積興生種種販賣云有利益。招世譏嫌。又亦不得出貴收賤與世爭利。又亦不得為于飲食及僧因緣。使諸眾生墮三惡道。應須勸引安善法中令比丘眾真信三寶。攝諸眾生乃至父母。令得安隱置三解脫。
又十輪經云。若有四方僧物資生雜物等。持戒破戒如是人等。悉不與之。以是因緣。命終已后。皆墮阿鼻地獄。
慎禍緣第三
如舊雜譬喻經云。昔有一國五穀熟成。人民安寧無有疾病。晝夜伎樂人無憂惱。王問群臣。我聞天下有禍何類。答曰臣亦不見。王便使一臣
【現代漢語翻譯】 現代漢語譯本：檀越（檀越指施主，這裡指施捨財物的人）所施捨的財物，有些眾生或者自己食用，或者送給他人，或者與眾人一起享用，卻有盜竊隱藏起來私自使用。因為這樣的業，會墮入三惡道（地獄、餓鬼、畜生），長久遭受痛苦。還有些眾生，因為貧窮而不得自在，所以出家，希望得到富饒、解脫和安樂。既然出家了，卻懈怠懶惰，不讀誦佛經，對於禪定和智慧的精勤修習也捨棄而不去學習，喜歡參與僧團的事務。還有一些比丘（佛教出家人），日夜精勤，樂於修習善法，讀誦經典，坐禪修習智慧，片刻也不捨棄。因為這樣的因緣，感得四輩弟子（比丘、比丘尼、優婆塞、優婆夷）的種種供養。這時，負責管理僧團事務的人，得到供養后，或者自己私自食用，或者盜取去送給親戚朋友等世俗之人。因為這些緣故，長久地處於惡道之中，出了惡道又再次進入，如此愚昧昏聵，不害怕將來果報的輕重。我現在告誡沙門（出家修道的人）弟子，要念法住持，不得自稱我是沙門，是真正的修行人，依靠僧團的緣故，接受他人的信施之物，無論是餅、菜、果還是花，只要是僧團所食用的東西，都不得隨意給予一切世俗之人，也不得說『這是我的東西』，搞特殊化，脫離大眾而獨自食用。也不得以僧團的財物儲存起來，從事各種買賣，說是有利益，招致世人的譏諷和嫌棄。也不得低價賣出高價買入，與世人爭奪利益。也不得爲了飲食以及僧團的因緣，使眾生墮入三惡道。應當勸導引導眾生安住于善良的法中，使比丘眾真正信奉三寶（佛、法、僧），攝受一切眾生乃至父母，使他們得到安穩，安置於三解脫（空解脫門、無相解脫門、無作解脫門）。 《十輪經》中說，如果有四方僧眾的物資、生活用品、雜物等等，無論是持戒的比丘還是破戒的比丘，都不應該給他們。因為這樣的因緣，命終之後，都會墮入阿鼻地獄（八大地獄中最苦的一個）。 慎防禍患的因緣第三 如舊雜譬喻經中說，過去有一個國家，五穀豐收，人民安寧，沒有疾病，日夜歌舞娛樂，人們沒有憂愁煩惱。國王問群臣，我聽說天下有禍患，是什麼樣的？大臣回答說，臣也沒有見到。國王就派一個大臣...
【English Translation】 English version: The offerings given by the Danapati (Danapati refers to the benefactor, here meaning the person who donates wealth), some beings either eat them themselves, or give them to others, or share them with everyone, but some steal and hide them for their own private use. Because of such karma, they will fall into the three evil realms (hell, hungry ghosts, animals), and endure suffering for a long time. There are also some beings who, because of poverty, are not free, so they renounce the world, hoping to obtain wealth, liberation, and peace. Having renounced the world, they are lazy and indolent, do not recite scriptures, and abandon the diligent practice of meditation and wisdom without learning. They like to participate in the affairs of the Sangha. There are also some Bhikkhus (Buddhist monks) who are diligent day and night, delight in cultivating good deeds, recite scriptures, practice meditation and wisdom, and do not abandon it for a moment. Because of such causes and conditions, they receive various offerings from the fourfold assembly (Bhikkhus, Bhikkhunis, Upasakas, Upasikas). At this time, the person in charge of managing the Sangha's affairs, after receiving the offerings, either eats them privately, or steals them to give to relatives and friends, etc., secular people. Because of these reasons, they remain in the evil realms for a long time, and after leaving the evil realms, they enter again. They are so foolish and ignorant, not fearing the lightness or heaviness of future retribution. I now admonish the Shramana (ascetic) disciples to uphold the Dharma, and not to call themselves Shramanas, true practitioners, relying on the Sangha, receiving the offerings of others' faith, whether it be cakes, vegetables, fruits, or flowers, as long as it is something that the Sangha eats, they must not give it to any secular people at will, nor say 'This is my thing', making it special, eating alone apart from the community. Nor should they store up the Sangha's property, engage in various trades, saying that there is profit, inviting the ridicule and dislike of the world. Nor should they sell cheaply and buy dearly, competing with the world for profit. Nor should they, for the sake of food and drink and the Sangha's causes, cause beings to fall into the three evil realms. They should persuade and guide beings to abide in the good Dharma, so that the Bhikkhu assembly truly believes in the Three Jewels (Buddha, Dharma, Sangha), and embraces all beings, even parents, so that they may obtain peace and be placed in the three liberations (emptiness liberation door, signlessness liberation door, wishlessness liberation door). The Ten Wheel Sutra says that if there are materials, living supplies, miscellaneous items, etc. of the Sangha of the four directions, whether they are Bhikkhus who uphold the precepts or Bhikkhus who break the precepts, they should not be given to them. Because of such causes and conditions, after the end of their lives, they will all fall into Avici Hell (the most painful of the eight great hells). The Third Chapter on Cautious of the Causes of Disaster As the Old Miscellaneous Parable Sutra says, in the past there was a country where the five grains were ripe, the people were peaceful, there were no diseases, and they danced and made music day and night, and the people had no worries or troubles. The king asked his ministers, I have heard that there are disasters in the world, what are they like? The ministers replied, I have not seen them either. The king then sent a minister...
。至於鄰國求覓禍之神則化作一人。於市中賣之。狀類如豬。持鐵鎖繫縛賣之。臣問此名何等。答曰禍母。臣曰賣不。答曰賣。問曰索幾錢。答曰千萬。問曰此食何等。答曰食針一升。既買得已。臣使家家發求覓針。如是人民兩兩三三。相逢求針。使諸郡縣處處擾亂。百姓所在之處患毒無聊。臣白王曰。雖得禍母致使民亂。男女失業。欲殺棄之。未審許不。王言大善。便於城外將殺。刺便不入。斫則不傷。割而不死。積薪燒之。身赤如火。便走出去。過里燒里。過市燒市。入城燒城。入國燒國。擾亂人民。飢餓困苦。坐由厭樂買禍所致苦也。此喻女色慾火所燒。男子貪毒至死不知苦也。
慎境緣第四
如正法念經。孔雀菩薩告諸天眾。若有比丘。畏於惡名則離諸過。所謂不入女人戲笑之處。不入酒肆。不近沽酒。不與共語。不近嗜酒人。亦不與語。不近賊人。不近先作大惡之人。不近好鬥之人。不近陰惡懷毒人。不近無恒數舍道人。不近博戲人。不近伎樂人。不近小兒。不近繫縛女色人。不近輕躁人。不近不護口人。不近貪人。不近販賣欺誑人。不近巧偽市道世所惡賤人。不近掘河池人。不近黃門女人同路一步。不近調像人。不近魁膾人。不近調馬人。不近斷見人。不近無戒人。如是惡人不應親近。近如
【現代漢語翻譯】 現代漢語譯本：至於鄰國爲了尋找災禍之神，就將其化作一個人的形象，在市場上售賣。這人外形像豬，用鐵鏈鎖著，並吆喝著售賣。我問這叫什麼名字，回答說是『禍母』（帶來災禍的根源）。我問是否出售，回答說賣。我問要多少錢，回答說一千萬。我問它吃什麼，回答說吃一升針。我買到之後，就讓每家每戶都去找針。這樣一來，人們三三兩兩，到處找針，使得各個郡縣都騷亂起來。百姓無論在哪裡都感到痛苦不堪。我稟告國王說，雖然得到了『禍母』，卻導致百姓騷亂，男女都無法正常工作。我想把它殺了扔掉，不知道是否可以。國王說很好。於是就在城外要殺掉它，但用刀刺卻刺不進去，用斧頭砍也砍不傷，用刀割也割不死。堆積柴火焚燒它，它的身體燒得通紅，然後就跑了出去，經過村莊就燒燬村莊，經過集市就燒燬集市，進入城市就燒燬城市，進入國家就燒燬國家，擾亂人民，使人民飢餓困苦。這都是因為貪圖享樂而購買災禍所導致的痛苦啊！這比喻女人如火，男子貪戀女色，直到死亡都不知道痛苦。
慎境緣 第四
如《正法念經》所說，孔雀菩薩告誡諸天大眾：如果有比丘（出家修行的男子）害怕惡名，就應當遠離各種過失。具體來說，就是不進入女人嬉戲玩鬧的場所，不進入酒館，不接近賣酒的人，不與他們交談，不接近嗜酒的人，也不與他們交談；不接近盜賊，不接近曾經作過大惡的人，不接近喜歡爭鬥的人，不接近內心陰險惡毒的人，不接近沒有恒心經常捨棄修行的人，不接近賭博的人，不接近從事歌舞伎樂的人，不接近小孩，不接近被束縛的女色之人，不接近輕浮躁動的人，不接近不注意言語的人，不接近貪婪的人，不接近從事欺騙性買賣的人，不接近虛偽狡詐、為世人所厭惡的行業，不接近挖掘河池的人，不與太監和女人同路哪怕一步，不接近馴象的人，不接近劊子手，不接近馴馬的人，不接近持斷滅見的人，不接近沒有戒律的人。像這樣的惡人，不應該親近，親近他們就像...
【English Translation】 English version: As for the neighboring country seeking a god of misfortune, it transformed into a person and sold it in the market. Its appearance was like a pig, bound with iron chains and sold. I asked what it was called, and the answer was 'Mother of Calamity' (the root of bringing disaster). I asked if it was for sale, and the answer was yes. I asked how much it cost, and the answer was ten million. I asked what it ate, and the answer was one 'sheng' (a unit of volume) of needles. After I bought it, I ordered every household to look for needles. As a result, people in twos and threes searched for needles everywhere, causing unrest in every county. The people felt miserable wherever they were. I reported to the king, saying that although we obtained the 'Mother of Calamity,' it caused unrest among the people, and men and women were unable to work properly. I wanted to kill it and throw it away, but I didn't know if it was permissible. The king said it was good. So, they tried to kill it outside the city, but the knife could not pierce it, the axe could not harm it, and the knife could not kill it. They piled up firewood and burned it, and its body turned as red as fire. Then it ran away, burning villages as it passed, burning markets as it passed, burning cities as it entered, and burning countries as it entered, disturbing the people and causing them to suffer from hunger and hardship. This was all due to the suffering caused by indulging in pleasure and buying misfortune! This is a metaphor for women being like fire, and men being greedy for female beauty, not knowing the suffering until death.
Chapter Four: Cautious Association
As stated in the Shobogenzo, Peacock Bodhisattva (a bodhisattva who protects beings from poison) warned the heavenly hosts: If a Bhiksu (a Buddhist monk) fears a bad reputation, he should stay away from all faults. Specifically, he should not enter places where women are playing and joking, he should not enter taverns, he should not approach those who sell alcohol, he should not talk to them, he should not approach those who are addicted to alcohol, nor should he talk to them; he should not approach thieves, he should not approach those who have committed great evils, he should not approach those who like to fight, he should not approach those who are insidious and malicious, he should not approach those who are inconstant and often abandon their practice, he should not approach gamblers, he should not approach those who engage in singing and dancing, he should not approach children, he should not approach women who are bound by lust, he should not approach those who are frivolous and impetuous, he should not approach those who are careless in their speech, he should not approach those who are greedy, he should not approach those who engage in deceptive trade, he should not approach those who are hypocritical and cunning, and whose professions are despised by the world, he should not approach those who dig rivers and ponds, he should not walk even one step on the same road as eunuchs and women, he should not approach those who train elephants, he should not approach executioners, he should not approach those who train horses, he should not approach those who hold annihilationist views, he should not approach those who have no precepts. Such evil people should not be approached, approaching them is like...
是人必與同行。是故比丘當畏惡名。不應與此不凈業人。同路行於一足之地。而說頌曰。
若人近不善 則為不善人 是故應離惡 莫行不善業 隨近何等人 數數相親近 近故同其行 或善或不善 一切人求善 當近於善人 如是能得樂 善則非苦因 近善增功德 近惡增尤甚 功德及惡相 今如是略說 若近於善人 則得善名稱 若近不善人 令人速輕賤 常應親善人 遠離於惡友 以近善人故 能捨諸惡業
又雜阿含經云。爾時世尊。告諸比丘。譬如木杵常用不止日夜消減。如是比丘。從本已來不閉根門。食不知量。初夜后夜。不勤覺悟修習善法。當知是輩。終日捐減不增善法。如彼木杵。又自愛經云。佛言夫人處世。心懷毒念。口施毒言。身行毒業。斯三出於心身口。唱成其惡以加眾生。眾生被毒即結怨恨。誓心欲報。或現世獲。或身終后魄靈昇天即下報之。人中畜生鬼神太山。更相剋賊。皆由宿命。非空生也。佛說偈言。
心為法心 心尊心中 使心非愚 即言即行 罪苦自追 車轢乎轍 心為法本 心尊心使 中心念善 即言即行 福樂自追 如影隨形
又舊雜譬喻經云。昔有鱉遭遇枯旱。湖澤干竭。不自
【現代漢語翻譯】 現代漢語譯本： 這樣的人一定會與他同行。因此，比丘（bhiksu，佛教出家人）應當畏懼惡名，不應該與這種行為不檢點的人，在同一條路上行走哪怕一足之地。所以用偈頌說道：
如果有人親近不善之人，那麼就會成為不善之人。 因此應當遠離惡人，不要做不善的惡業。 經常親近什麼樣的人，多次互相親近。 因為親近的緣故，就會與他有相同的行為，可能是善行也可能是不善的行為。 所有人都追求善良，應當親近善良的人。 這樣就能得到快樂，善良不是痛苦的原因。 親近善良的人會增加功德，親近邪惡的人會增加罪過。 功德和罪惡的相狀，現在這樣簡略地說。 如果親近善良的人，就能得到好的名聲。 如果親近不善良的人，會讓人很快被輕視和鄙賤。 應當經常親近善良的人，遠離邪惡的朋友。 因為親近善良的人的緣故，能夠捨棄各種惡業。
《雜阿含經》中說，當時世尊（Buddha，對佛的尊稱）告訴各位比丘（bhiksu，佛教出家人）：譬如木杵經常使用，日夜不停地消耗減少。同樣，比丘（bhiksu，佛教出家人）如果從一開始就不關閉六根之門（眼、耳、鼻、舌、身、意），飲食不知節制，初夜后夜不勤奮覺悟修習善法，應當知道這些人，終日都在損減而不能增長善法，就像那根木杵一樣。《自愛經》中說，佛（Buddha，對佛的尊稱）說：婦人處世，心中懷有惡毒的念頭，口中說出惡毒的言語，身體做出惡毒的行為，這三種惡行出於心、口、身，宣揚成就其罪惡來加害眾生。眾生受到毒害，就會結下怨恨，發誓要報復。或者現世就遭到報應，或者身死之後，魂魄昇天，也會降下來報復。人、畜生、鬼神、泰山，互相殘害，都是由於前世的因緣，不是憑空產生的。佛（Buddha，對佛的尊稱）說偈語：
心是萬法的根本，心是主宰，要用心而不要愚昧。 說了什麼，做了什麼，罪惡和痛苦就會緊緊追隨，就像車輪碾過車轍一樣。 心是萬法的根本，心是主宰，要用心行善。 說了什麼，做了什麼，幸福和快樂就會緊緊追隨，就像影子跟隨身體一樣。
《舊雜譬喻經》中說，過去有一隻鱉，遭遇乾旱，湖泊乾涸，不能自...
【English Translation】 English version: Such a person will certainly walk with him. Therefore, a bhiksu (Buddhist monk) should fear a bad reputation and should not walk even a foot's distance on the same road with such an impure person. Therefore, it is said in verse:
If a person associates with the wicked, then he becomes a wicked person. Therefore, one should stay away from evil and not engage in evil deeds. Frequently associate with whatever kind of person, repeatedly be close to them. Because of closeness, one will have the same behavior as them, which may be good or bad. Everyone seeks goodness and should associate with good people. In this way, one can obtain happiness, as goodness is not the cause of suffering. Associating with the good increases merit, while associating with the wicked increases demerit even more. The characteristics of merit and demerit are now briefly described in this way. If one associates with good people, one will obtain a good reputation. If one associates with wicked people, one will quickly be despised and belittled. One should always associate with good people and stay away from evil friends. Because of associating with good people, one can abandon all evil deeds.
The Samyukta Agama Sutra says, at that time, the Buddha (the awakened one) told the bhiksus (Buddhist monks): 'For example, a wooden pestle is constantly used and diminishes day and night. Similarly, if a bhiksu (Buddhist monk) does not guard the gates of the six senses (eyes, ears, nose, tongue, body, and mind) from the beginning, does not know moderation in eating, and does not diligently awaken and cultivate good dharmas in the early and late nights, it should be known that these people are diminishing all day long and not increasing good dharmas, just like that wooden pestle.' The Self-Love Sutra says, the Buddha (the awakened one) said: 'A woman living in the world, harboring poisonous thoughts in her heart, uttering poisonous words from her mouth, and performing poisonous actions with her body, these three evils arise from the heart, mouth, and body, proclaiming and accomplishing their evil to harm sentient beings. When sentient beings are poisoned, they will form resentment and vow revenge. Either they will suffer retribution in this life, or after death, their spirits will ascend to heaven and then descend to retaliate. Humans, animals, ghosts, and Mount Tai, harm each other, all due to past karma, not arising from emptiness.' The Buddha (the awakened one) spoke in verse:
The mind is the root of all dharmas, the mind is the master, use the mind and do not be foolish. Whatever is said, whatever is done, sin and suffering will closely follow, just like a wheel rolling over a rut. The mind is the root of all dharmas, the mind is the master, use the mind to do good. Whatever is said, whatever is done, happiness and joy will closely follow, just like a shadow following a form.
The Old Miscellaneous Parable Sutra says, in the past there was a turtle that encountered a drought, and the lakes dried up, unable to...
致有食之池。時有大鶴集住其邊。鱉從求哀。乞相濟度。鶴啄銜之飛過都邑。鱉不默聲。問此何等。如是不止。鶴便應之。口開鱉墮人得屠食。夫人愚頑不謹口舌。其譬如是又法句喻經云。佛告婆羅門。世有四事。人不能行。行者得福不致此貧。何謂為四。一者年盛力壯慎莫憍慢。二者年老精進不貪淫妷。三者有財珍寶常念佈施。四者就師學問聽受正言。如此老公不行四事。謂之有常。不計成敗。一旦離散。譬如老鶴守此空池。永無所得。於是世尊即說偈言。
晝夜慢墮 老不止淫 有財不施 不受佛言 有此四弊 為自侵欺 咄嗟老至 色變作耄 少時如意 老見蹈賤 不修梵行 又不富貴 老如白鶴 守伺空池 既不守戒 又不積財 老羸氣竭 思故何逮 老如秋葉 污穢襤褸 命疾脫至 不用後悔
又雜寶藏經云。佛言昔迦尸國王名為惡受。極作非法。苦惱百姓。殘賊無道四遠賈客。珍奇勝物皆稅奪取不酬其直。由是之故。國中寶物遂至大貴。諸人稱傳惡名流佈。爾時有鸚鵡王。在於林中。聞行路人說王之惡。即自思念。我雖是鳥尚知其非。今當詣彼為說善道。彼王若聞我語。必作是言。彼鳥之王猶有善言。奈何人王為彼譏責。儻能改修。尋即高飛至王
【現代漢語翻譯】 現代漢語譯本 有一個長滿食物的池塘。當時有一隻大鶴聚集住在池塘邊。一隻烏龜向它哀求，乞求它幫助渡過難關。鶴用嘴銜起烏龜，飛過城鎮。烏龜忍不住發聲，問這是什麼地方。像這樣不停地問。鶴就回應它，口一張開，烏龜就掉下去被人宰殺吃掉了。愚蠢的人不謹慎自己的口舌，就像這樣。《法句經》中也有類似的譬喻。佛告訴婆羅門，世上有四件事，人們不能去做，做了會得到福報，不至於貧困。什麼是四件事呢？一是年輕力壯時，要謹慎，不要驕傲自滿。二是年老時，要精進修行，不貪戀淫慾。三是有錢財珍寶時，要經常想著佈施。四是親近老師學習知識，聽取正確的言論。像這樣的老人不做這四件事，就被稱為『有常』，不考慮事情的成敗，一旦離散，就像老鶴守護著空空的池塘，永遠沒有收穫。於是世尊就說了這首偈語：
『日夜懈怠懶惰，年老了還不停地淫慾，有了錢財卻不佈施，不聽從佛的教誨，有這四種弊端，是自己欺騙自己。轉眼間衰老就到來，臉色變得衰老，年輕時如意，年老了卻被人輕賤。不修清凈的德行（梵行），又沒有財富，年老就像白鶴，守護著空空的池塘，既不遵守戒律，又不積累財富，年老體弱，精力耗盡，再思念過去又有什麼用呢？年老就像秋天的落葉，污穢破爛，生命迅速消逝，不要後悔。』
《雜寶藏經》中說，佛說過去迦尸國（Kashi Kingdom）的國王名叫惡受（A Shou），極盡非法之事，苦惱百姓，殘暴兇狠，沒有道義，四面八方的商賈，帶著珍奇的貨物，都被他徵稅奪取，不給予相應的報酬。因為這個緣故，國家中的寶物價格變得非常昂貴。人們口口相傳，他的惡名流傳開來。當時有一隻鸚鵡王，住在樹林中，聽到路人說國王的惡行，就自己思考，『我雖然是鳥，尚且知道他的錯誤，現在應當去那裡為他說善道。』那個國王如果聽到我的話，一定會說，『那隻鳥的國王尚且有善言，為什麼我作為人王卻被他譏諷責備？』或許能夠改正自己的行為。於是立刻高飛到國王那裡。
【English Translation】 English version To a pond abundant with food. At that time, a large crane gathered and lived by its edge. A turtle pleaded with it, begging for assistance to cross over. The crane pecked and carried it, flying over cities. The turtle couldn't remain silent and asked what this place was. It continued to ask repeatedly. The crane then responded, and as its mouth opened, the turtle fell and was captured and eaten by people. People who are foolish and do not guard their tongues are like this. Furthermore, the Dharmapada Sutra also contains a similar metaphor. The Buddha told a Brahmin that there are four things in the world that people should not do; doing them will bring blessings and prevent poverty. What are these four things? First, when young and strong, be cautious and avoid arrogance. Second, when old, be diligent in practice and do not crave lustful desires. Third, when possessing wealth and treasures, always remember to give alms. Fourth, draw near to teachers to learn and listen to righteous words. An old man who does not do these four things is called 'constant,' not considering success or failure, and once separated, is like an old crane guarding an empty pond, never gaining anything. Thereupon, the World-Honored One spoke this verse:
'Day and night, lazy and indolent, old and still indulging in lust, possessing wealth but not giving alms, not listening to the Buddha's teachings, having these four flaws, one deceives oneself. In an instant, old age arrives, the complexion changes to senility, youth was as desired, but old age is seen as lowly. Not cultivating pure conduct (Brahmacharya), nor being wealthy, old age is like a white crane, guarding an empty pond, neither keeping precepts nor accumulating wealth, old and weak, energy exhausted, what use is there in regretting the past? Old age is like autumn leaves, filthy and tattered, life quickly slips away, no use in regretting.'
The Miscellaneous Treasure Sutra says, the Buddha said that in the past, the king of the Kashi Kingdom (迦尸國王), named A Shou (惡受), committed extremely unlawful acts, causing suffering to the people, being cruel and ruthless, without morality. Merchants from all directions, bringing precious and rare goods, were taxed and plundered, without receiving corresponding compensation. Because of this, the prices of treasures in the kingdom became very expensive. People spread the word, and his evil reputation spread. At that time, there was a parrot king, living in the forest, who heard travelers speaking of the king's evil deeds, and he thought to himself, 'Although I am a bird, I still know his wrongdoings. Now I should go there to speak good teachings to him.' If that king hears my words, he will surely say, 'Even the king of the birds has good words, why am I, as a human king, being ridiculed and blamed by him?' Perhaps he can correct his behavior. So he immediately flew high to the king.
園中。迴翔下降在一樹上。值王夫人入園遊觀。於時鸚鵡。鼓翼嚶鳴而語之言。王今暴虐無道之甚。殘害萬民毒及鳥獸含識嗷嗷。人畜憤結。呼嗟之音周聞天下。夫人荷克與王無異。民之父母豈應如是。夫人聞已。瞋恚熾盛。此何小鳥罵我溢口。遣人伺捕。爾時鸚鵡不驚不畏。入捕者手。夫人得之即用與王。王語鸚鵡。何以罵我。鸚鵡答言。說王非法乃欲相益。不敢罵王。時王問言。有何非法。答言。王有七事非法。能危王身。問言。何等為七。答言。一者耽荒女色不敬真正。二者嗜酒醉亂不恤國事。三者貪著棋博不修禮敬。四者遊獵殺生都無慈心。五者好出惡言初不善語。六者賦役謫罰倍加常則。七者不以義理劫奪民財。有此七事能危王身。又有三事傾敗王國。王復問言。何謂三事。答言。一者親近邪佞諂惡之人。二者不附賢勝。不受善言。三者好伐他國不養人民。此三不除。傾敗之期非旦則夕。夫為王者率土歸仰。王當如橋濟度萬民。王當如秤親疏皆平。王當如足不違聖蹤。王者如日善照世間。王者如月與物清涼。王如父母恩育慈矜。王者如天覆蓋一切。王者如地載養萬物。王者如火。為諸萬民燒除惡患。王者如水潤澤四方。應如過去轉輪聖王。乃以十善道教化眾生。王聞其言。深自慚愧。鸚鵡之言至誠至款。我
為人王所行無道。誠遵其教奉以為師受修正行。爾時國內。風教既行惡名消滅。夫人臣佐皆生忠敬。一切人民無不歡喜。爾時鸚鵡者。我身是也。爾時迦尸國王惡受者。今輔相是也。爾時夫人者。今輔相夫人是也。
慎用緣第五
又僧祇律云。佛告諸比丘。過去世時。有城名波羅柰。國名伽尸。時有一婆羅門。于曠野中造立義井。為放牧行者。皆就井飲並及洗浴。時日向暮。有群野干來趣井飲地殘水。有野干主不飲地水。便內頭灌中飲水。飲已戴灌高舉。撲破瓦灌。灌口猶貫其項。諸野干輩語野干主。若濕樹葉可用者常當護之。況復此灌利益行人。云何打破。野干主言。我作是樂。但當快心。那知他事。時有行人語婆羅門。汝灌已破。復更著之猶如前法。為野干所破乃至十四。諸野干輩數數諫之。猶不受語。時婆羅門便自念言。是誰破灌。當往伺之。正是野干。便作是念。我福德井而作留難。便作木灌堅固難破。令頭易入難出之者。亦著井邊。然捉杖屏處伺之。行人飲訖。野干主如前入飲。飲訖撲地不能令破。時婆羅門捉杖打殺。空中有天說此偈言。
知識慈心語 佷㑦不受諫 守頑招此禍 自喪其身命 是故癡野干 遭斯木灌苦
佛告諸比丘。爾時野干主者。今提婆達多是。時群
【現代漢語翻譯】 現代漢語譯本：國王所作所為不合正道。我真心遵從他的教誨，以他為師，接受他的修正和行為指導。當時國內，風俗教化得以推行，惡名也隨之消滅。大臣們都心生忠誠和敬意，所有人民無不歡欣喜悅。當時的鸚鵡，就是我的前身。當時的迦尸（Kashi）國王，那個作惡之人，就是現在的輔相。當時的夫人，就是現在的輔相夫人。
慎用緣第五
又《僧祇律》（Saṃghika-vinaya）中記載，佛陀告訴眾比丘：過去世時，有一座城市名叫波羅奈（Varanasi），國家名叫伽尸（Kashi）。當時有一位婆羅門（Brahmin），在曠野中建造了一口義井，供放牧人和行人飲用和洗浴。當時日暮時分，有一群野干（jackal）來到井邊飲用剩下的水。其中一隻野干首領不飲用地面上的水，而是將頭伸入瓦罐中飲水。飲用完畢后，它抬起頭，瓦罐仍然套在它的脖子上。野干首領高舉瓦罐，將其摔破。瓦罐口仍然套在它的脖子上。其他的野干們對野干首領說：『即使是潮濕的樹葉，如果還有用處，也應該保護它。更何況這個瓦罐能利益行人，你為什麼要打破它呢？』野干首領說：『我這樣做感到快樂，只要我開心就好，哪裡管得了其他的事情。』當時有一位行人對婆羅門說：『你的瓦罐已經被打破了，重新裝上一個，像之前那樣。』結果被野干打破了十四次。其他的野干們多次勸諫它，它仍然不聽勸告。當時婆羅門心想：『是誰打破我的瓦罐呢？』於是前去窺視。正是那隻野干。他便心想：『它破壞了我這口積攢福德的井。』於是他製作了一個木製的瓦罐，堅固難以打破，讓野乾的頭容易伸進去卻難以出來，也放在井邊。然後他拿著木杖，躲在隱蔽的地方窺視。行人飲用完畢后，野干首領像之前一樣將頭伸進去飲水。飲用完畢后，它將頭撲向地面，卻無法將瓦罐打破。這時，婆羅門拿著木杖將它打死了。天空中有一位天人說了這首偈語：
『智者慈悲語，頑固不受諫； 執迷招此禍，自喪其身命。 是故癡野干，遭斯木灌苦。』
佛陀告訴眾比丘：當時的野干首領，就是現在的提婆達多（Devadatta）。當時的群
【English Translation】 English version: The king acted without righteousness. I sincerely followed his teachings, taking him as my teacher, receiving his correction and guidance in conduct. At that time, within the country, customs and teachings were promoted, and evil reputations disappeared. The ministers all developed loyalty and respect, and all the people were filled with joy. The parrot at that time was my former self. The wicked King of Kashi (Kashi), was the present-day minister. The lady at that time is the minister's wife now.
Chapter Five: Cautious Use of Conditions
Furthermore, the Saṃghika-vinaya states: The Buddha told the bhikshus (monks): In the past, there was a city named Varanasi (Varanasi), and a country named Kashi (Kashi). At that time, there was a Brahmin (Brahmin) who built a well of righteousness in the wilderness, for the use of shepherds and travelers to drink and bathe. As evening approached, a pack of jackals (jackal) came to the well to drink the remaining water. The leader of the jackals did not drink the water on the ground but instead put its head into the clay pot to drink. After drinking, it raised its head, with the clay pot still stuck on its neck. The jackal leader lifted the pot high and smashed it. The mouth of the pot remained around its neck. The other jackals said to the jackal leader, 'Even a wet leaf, if it is useful, should be protected. How much more so this pot, which benefits travelers. Why did you break it?' The jackal leader said, 'I do this because it pleases me. I only care about my own happiness and don't care about anything else.' At that time, a traveler said to the Brahmin, 'Your pot has been broken. Replace it with another one, just like before.' As a result, it was broken by the jackal fourteen times. The other jackals repeatedly advised it, but it still did not listen. At that time, the Brahmin thought to himself, 'Who is breaking my pot?' So he went to watch. It was indeed the jackal. He then thought, 'It is obstructing my well of merit.' So he made a wooden pot, strong and difficult to break, making it easy for the jackal's head to enter but difficult to exit, and placed it by the well. Then he took a staff and hid in a concealed place to watch. After the traveler finished drinking, the jackal leader, as before, put its head in to drink. After drinking, it slammed its head on the ground, but could not break the pot. At this time, the Brahmin took the staff and beat it to death. A deva (deity) in the sky spoke this verse:
'The wise speak with compassion, But the stubborn do not heed advice; Clinging to obstinacy invites this disaster, Losing one's own life. Therefore, the foolish jackal, Suffers the pain of the wooden pot.'
The Buddha told the bhikshus (monks): The jackal leader at that time was Devadatta (Devadatta). The group at that time was
野干者。今諸比丘諫提婆達多者是。當知於過去時。已曾不受知識軟語。自喪身命。今復不受諸比丘諫。當墮惡道長受苦痛。頌曰。
思慎始終 務存正己 口無二言 心無妄起 少欲知足 妄懷彼此 戰戰兢兢 誡勖憂喜
諸經要集卷第九 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第十
西明寺沙門釋道世集
六度部第十八(六度即為六篇)
佈施第一(施別七緣)述意緣慳偽緣財施緣法施緣擇施緣福田緣相對緣
述意緣第一
夫佈施之業。乃是眾行之源。既標六度之初。又題四攝之首。所以給孤獨食。散黃金而不吝。須達拏王。施白象而無惜。尚能濟其厄難。忘己形軀。故薩埵投身。以救饑羸之命。尸毗割股。以代鷹鹯之餐。豈況國城妻子。何足經懷。寶貨倉儲。寧容在意。俗書尚云。解衣推食。摩頭至踵。車馬衣裘。朋友共弊。莫不輕財重義。愛賢好士。且自財物無常。何關人事。苦心積聚。竟復何施。四怖交煎。五家諍奪。何有智人。而當寶玩。比見凡愚。吝惜家財。靡有舍心。而喪軀命。但為貪生。恒憂不活。遂使妻兒角目。兄弟鬩墻。眷屬乖離。親朋隔絕。良由慳因慳緣慳法慳業。乖菩薩之心。妨慈悲之道。不
【現代漢語翻譯】 現代漢語譯本 野干（一種動物，這裡比喻提婆達多）就是現在那些勸諫提婆達多的比丘。應當知道他在過去的時候，就不接受善知識的勸導和柔和的言語，以致喪失了性命。現在又不接受眾比丘的勸諫，必定會墮入惡道，長久地遭受苦痛。偈頌說：
『思考事情的始終，務必保持自身的正直，口中沒有兩樣的言語，心中沒有虛妄的念頭。減少慾望，知道滿足，不要虛妄地懷有彼此的分別心。戰戰兢兢，用戒律勉勵自己，對憂愁和喜樂保持警惕。』
《諸經要集》卷第九 大正藏第54冊 No. 2123 《諸經要集》
《諸經要集》卷第十
西明寺沙門釋道世 輯
六度部第十八（六度即為六篇）
佈施第一（施別七緣）述意緣、慳偽緣、財施緣、法施緣、擇施緣、福田緣、相對緣
述意緣第一
佈施這種行為，乃是各種善行的根源。它既是六度之初，又是四攝之首。所以給孤獨長者（Anāthapiṇḍika，一位著名的佛教護法）供養食物，散佈黃金也不吝惜。須達拏王（Sudāna，佛教故事中的一位國王）佈施白象也沒有吝惜。尚且能夠救濟別人的危難，忘記自己的形體。所以薩埵王子（Mahāsattva，佛教故事中的一位王子）投身喂虎，來救濟飢餓羸弱的母虎的性命。尸毗王（Śibi，佛教故事中的一位國王）割下自己的腿肉，來代替老鷹的食物。更何況是國城妻子，又何足掛懷？寶貨倉儲，哪裡值得在意？世俗的書籍尚且說，解下衣服給人穿，推讓食物給人吃，從頭到腳，車馬衣物，朋友共同使用。沒有不輕視錢財而重視道義，喜愛賢才而禮遇士人的。況且自己的財物是無常的，與人事有什麼關係呢？費盡心思積聚起來，最終又能施捨給誰呢？四種怖畏交相煎熬，五家（指水、火、盜賊、官吏、不肖子孫）爭相掠奪，哪有聰明人會把它們當作寶貝呢？常常看到凡夫愚人，吝惜家裡的錢財，沒有捨棄的心，以致喪失了性命。只是爲了貪生，常常憂慮不能活下去。於是導致妻子兒女互相埋怨，兄弟之間發生爭鬥，眷屬離散，親朋隔絕。這都是由於慳吝的因、慳吝的緣、慳吝的法、慳吝的業，違背了菩薩的心，妨礙了慈悲的道路。
【English Translation】 English version The jackal (here, a metaphor for Devadatta) is like those bhikshus (monks) who are now admonishing Devadatta (提婆達多, a cousin of the Buddha who became his rival). It should be known that in the past, he did not accept the advice and gentle words of good teachers, leading to the loss of his life. Now, he again does not accept the admonishments of the bhikshus, and he will surely fall into evil realms, enduring suffering for a long time. The verse says:
'Consider the beginning and the end of things, strive to maintain one's own integrity, let there be no double-tongued speech, let there be no false thoughts arising in the mind. Reduce desires, know contentment, do not falsely harbor distinctions of self and other. Be ever cautious and reverent, encourage oneself with precepts, and be mindful of sorrow and joy.'
《Collection of Essential Teachings from Various Sutras》, Volume 9 Taisho Tripitaka, Volume 54, No. 2123, 《Collection of Essential Teachings from Various Sutras》
《Collection of Essential Teachings from Various Sutras》, Volume 10
Compiled by Śramaṇa Shi Daoshi of Ximing Temple
Section 18 on the Six Perfections (the Six Perfections are in six parts)
First on Giving (Seven Conditions Distinguishing Giving): Describing the Intent, Conditions of Stinginess and Falseness, Giving of Wealth, Giving of Dharma, Selective Giving, Field of Merit, Relative Conditions
First on Describing the Intent
The practice of giving is the source of all good deeds. It is both the beginning of the Six Perfections and the head of the Four Embracing Dharmas. Therefore, Anāthapiṇḍika (給孤獨, a wealthy merchant and benefactor of the Buddha) offered food and scattered gold without being stingy. King Sudāna (須達拏, a king known for his generosity in Buddhist stories) gave away a white elephant without regret. They were able to relieve others' difficulties and forget about their own bodies. Therefore, Prince Mahāsattva (薩埵, a prince who sacrificed himself to feed a tigress in Buddhist stories) threw himself to the tiger to save the life of the hungry and weak tigress. King Śibi (尸毗, a king who offered his own flesh to a hawk in Buddhist stories) cut off his own thigh to replace the hawk's meal. How much less should one be attached to one's kingdom, city, wife, and children? Why should one care about treasures and storehouses? Secular books even say, 'Take off clothes to give to others to wear, offer food to others to eat, from head to toe, carriages, horses, clothes, friends share them together.' There is no one who does not despise wealth and value righteousness, love the virtuous and treat scholars with courtesy. Moreover, one's own wealth is impermanent, what does it have to do with human affairs? After painstakingly accumulating it, who will one ultimately give it to? The four fears (fear of death, fear of loss, fear of bad reputation, fear of hell) torment each other, the five households (water, fire, thieves, officials, and unworthy descendants) compete to plunder, what wise person would regard them as treasures? Often seeing ordinary fools, stingy with their family wealth, without a heart of giving, leading to the loss of their lives. Just for the sake of clinging to life, they are constantly worried about not being able to live. Thus, it leads to wives and children resenting each other, brothers fighting each other, family members being separated, and relatives and friends being isolated. This is all due to the causes of stinginess, the conditions of stinginess, the dharma of stinginess, and the karma of stinginess, which violate the heart of the Bodhisattva and hinder the path of compassion.
生救護之意。唯起損惱之情。如是之愆。寔由慳貪為本也。
慳偽緣第二
如菩薩處胎經。佛說偈言。
世多愚惑人 守慳不佈施 積財千萬億 稱言是我有 臨欲壽終時 眼見惡鬼神 刀風解其體 無復出入息 貪識隨善惡 受報甚苦辛 將至受罪處 變悔乞何及
又薩遮尼揵子經偈云。
貪人多積聚 得不生厭足 無明顛倒心 常念侵損他 現在多怨憎 捨身墮惡道 是故有智者 應當念知足 惜財不佈施 藏舉恐人知 捨身空手去 餓鬼中受苦 飢渴寒熱等 憂悲常煎煮 知者不積聚 為破慳貪故
又分別業報經偈云。
修行大布施 急性多瞋怒 不依正憶念 後作大力龍
又菩薩本行經云。若見乞者面目顰蹙。當知是人開餓鬼門。
又大集經云。有四法障礙大乘。何等為四。一不樂惠施。二施已生悔。三施已觀過。四不念苦施心。復有四法。一為欲而施。二為瞋而施。三為癡而施。四為怖畏而施。復有四法。一不至心施。二不自手施。三不現見施。四輕慢施。又優婆塞戒經云。佛言。菩薩佈施遠離四惡。一破戒。二疑網。三邪見。四慳吝。復離五法。一施時不選有德無德。二施時不說善惡。
【現代漢語翻譯】 現代漢語譯本：
這是關於生起救護眾生的意願，卻反而產生損害惱怒情緒的討論。這樣的過失，實際上是以慳吝貪婪為根本原因。
慳吝虛偽的因緣第二
如《菩薩處胎經》中所說，佛陀以偈語開示：
『世上多是愚昧迷惑之人， 守護慳吝而不肯佈施。 積累錢財成千上萬億， 聲稱這些都是『我的』。 臨近壽命終結之時， 眼睛看見恐怖的惡鬼神， 刀風肢解他們的身體， 再也沒有呼吸出入。 貪婪的意識隨著善惡業力， 承受極其痛苦的果報。 將被帶到受罪之處， 那時才後悔乞求又有何用？』
又如《薩遮尼揵子經》中的偈語說：
『貪婪之人總是不斷積聚， 得到更多卻從不滿足。 被無明顛倒之心矇蔽， 總是想著侵佔損害他人。 現在就招致許多怨恨， 捨棄身體后墮入惡道。 因此有智慧的人， 應當常常想著知足。 吝惜錢財不肯佈施， 藏起來害怕別人知道。 捨棄身體時空手而去， 在地獄餓鬼道中受苦。 飢餓、乾渴、寒冷、炎熱等， 憂愁悲傷常常煎熬著他們。 明智的人不貪求積聚， 爲了破除慳吝貪婪的緣故。』
又如《分別業報經》中的偈語說：
『修行廣大的佈施， 卻又急性子常常發怒， 不依循正確的憶念， 後來會轉產生大力龍。』
又如《菩薩本行經》中說：如果看見乞討者就面露不悅，皺起眉頭，應當知道這個人正在開啟通往餓鬼道的大門。
又如《大集經》中說：有四種法會障礙大乘佛法的修行。哪四種呢？一是不喜歡行善佈施。二是佈施之後又心生後悔。三是佈施之後又挑剔所施之物。四是不懷著憐憫苦難眾生的心去佈施。又有四種情況：一是爲了慾望而佈施。二是爲了嗔恨而佈施。三是爲了愚癡而佈施。四是爲了恐懼害怕而佈施。又有四種情況：一是不真心誠意地佈施。二是不親手佈施。三是不當面佈施。四是輕慢地佈施。又如《優婆塞戒經》中說，佛陀說：菩薩行佈施時，應當遠離四種惡行：一是破戒，二是心懷疑惑，三是持有邪見，四是慳吝。還應遠離五種行為：一是佈施時不選擇有德或無德之人。二是佈施時不評論善惡。
【English Translation】 English version:
This discusses the intention to protect living beings, but instead giving rise to feelings of harm and annoyance. Such faults are in reality rooted in stinginess and greed.
The Second Condition of Stinginess and Falseness
As stated in the Bodhisattva Womb Sutra, the Buddha spoke in verse:
'The world is full of foolish and deluded people, Guarding their stinginess and not giving alms. Accumulating wealth in the hundreds of millions, Claiming it as 'mine'. When approaching the end of their lives, Their eyes see terrifying evil spirits, Knives of wind dismember their bodies, No more breath comes in or out. Greedy consciousness follows good and bad karma, Receiving extremely painful retribution. They will be taken to the place of punishment, What use is it to repent and beg then?'
Furthermore, the verses in the Satyaka Nigantha Sutra say:
'Greedy people accumulate much, Never satisfied with what they get. Their minds are obscured by ignorance and delusion, Always thinking of encroaching upon and harming others. In the present, they incur much resentment, After abandoning their bodies, they fall into evil paths. Therefore, wise people Should always think of contentment. Holding onto wealth and not giving alms, Hiding it for fear of others knowing. When abandoning their bodies, they go empty-handed, Suffering in the realm of hungry ghosts. Hunger, thirst, cold, heat, and the like, Sorrow and grief constantly torment them. Those who know do not accumulate, For the sake of breaking stinginess and greed.'
Furthermore, the verses in the Karma Differentiation Sutra say:
'Practicing great generosity, Yet quick-tempered and often angry, Not relying on right mindfulness, Later they will be reborn as powerful dragons.'
Furthermore, the Bodhisattva Conduct Sutra says: 'If one frowns upon seeing a beggar, know that this person is opening the gate to the realm of hungry ghosts.'
Furthermore, the Mahasamgraha Sutra says: 'There are four things that obstruct the Great Vehicle. What are the four? First, not delighting in generosity. Second, regretting after giving. Third, finding fault with what has been given. Fourth, not giving with a compassionate heart for suffering beings.' There are also four situations: 'First, giving for desire. Second, giving for anger. Third, giving for ignorance. Fourth, giving for fear.' There are also four situations: 'First, not giving sincerely. Second, not giving with one's own hands. Third, not giving in person. Fourth, giving with contempt.' Furthermore, the Upasaka Precept Sutra says, the Buddha said: 'When a Bodhisattva practices generosity, they should stay away from four evil deeds: first, breaking precepts; second, harboring doubts; third, holding wrong views; fourth, being stingy.' They should also stay away from five behaviors: 'First, not choosing whether to give to the virtuous or non-virtuous. Second, not commenting on good or evil when giving.'
三施時不擇種姓。四施時不輕求者。五施時不惡口罵。復有三事。施已不得勝妙果報。一先多發心后則少與。二選擇惡物持以施人。三既行施已心生悔恨。復有八事。施已不得成就上果。一施已見受者過。二施時心不平等。三施已求受者作。四施已喜自讚嘆。五說無後乃與之。六施已惡口罵詈。七施已求還二倍。八施已生於疑心。如是施主。則不能得親遇諸佛賢聖之人。若以具足色香味觸。施於彼者。是名凈施。
若偏為良福田施。不樂常施。是人未來得果報時。不樂惠施。
若人施已生悔。若劫他物持以佈施。是人未來雖得財物常耗不集。
若惱眷屬得物以施。是人未來。雖得大報身常病苦。
若人先不能供養父母。惱其妻子奴婢。困苦而佈施者。是名惡人。是假名施不名義施。如是施者名無憐愍。不知恩報。是人未來。雖得財寶常失不集。不能出用。身多病苦。
又優婆塞戒經云。無財之人自說無財。是義不然。何以故。一切水草人無不有。雖是國主不必能施。雖是貧窮非不能施。何以故。貧窮之人亦有食分。食已洗器。棄盪滌汁施應食者。亦得福德。若以塵麨施於蟻子。亦得無量福德果報。天下極貧。誰當無此塵許麨耶。極貧之人。誰當赤露無衣服者。若有衣服。豈無一線一針
【現代漢語翻譯】 現代漢語譯本 三、佈施時不選擇種姓（zhǒng xìng，社會等級）。四、佈施時不輕視乞求者。五、佈施時不惡語謾罵。還有三種情況，佈施后不能得到殊勝美好的果報：一、開始時發心廣大，後來卻施與很少。二、選擇不好的東西用來佈施。三、已經佈施后，心中產生後悔。還有八種情況，佈施后不能成就上等的果報：一、佈施后看到受施者的過失。二、佈施時心不平等。三、佈施后要求受施者為自己做事。四、佈施后喜歡自我讚歎。五、說沒有以後才給予。六、佈施后惡語謾罵。七、佈施后要求歸還雙倍。八、佈施後心生懷疑。這樣的施主，就不能親身遇到諸佛賢聖之人。如果用具備色、香、味、觸的物品，佈施給他們，這叫做清凈的佈施。
如果只為良善的福田（fú tián，比喻可以培植福德的場所，如寺廟、僧侶等）而佈施，不喜歡經常佈施，這個人未來得到果報時，也不喜歡惠施。
如果有人佈施后產生後悔，或者搶奪他人的財物拿來佈施，這個人未來即使得到財物，也會經常耗散而不能積聚。
如果惱怒家人而得到財物用來佈施，這個人未來即使得到大的果報，身體也會經常生病痛苦。
如果一個人不能先供養父母，惱怒他的妻子、兒女、奴婢，使他們困苦而自己卻去佈施，這叫做惡人。這是假借名義的佈施，不叫做有意義的佈施。這樣的佈施者叫做沒有憐憫心，不知道感恩回報。這個人未來即使得到財寶，也會經常失去而不能積聚，不能拿出來使用，身體多病痛苦。
《優婆塞戒經》（Yōupósāi Jiè Jīng，佛教經典名）中說，沒有錢財的人自稱沒有錢財，這種說法是不對的。為什麼呢？一切水草，人沒有不擁有的。即使是國王，也未必能佈施；即使是貧窮的人，也不是不能佈施。為什麼呢？貧窮的人也有食物的份額，吃完飯後洗碗，把倒掉的洗碗水佈施給應該吃的人，也能得到福德。如果用細小的麵粉佈施給螞蟻，也能得到無量的福德果報。天下最貧窮的人，誰會沒有這麼一點麵粉呢？最貧窮的人，誰會赤身裸體沒有衣服呢？如果有衣服，難道沒有一根線、一枚針嗎？
【English Translation】 English version 3. When giving, do not discriminate based on caste (zhǒng xìng, social class). 4. When giving, do not look down upon those who ask. 5. When giving, do not use abusive language. Furthermore, there are three situations where one does not receive excellent and wonderful rewards after giving: 1. Initially, one has great aspiration, but later gives very little. 2. One chooses inferior items to give away. 3. After giving, one feels regret in their heart. Furthermore, there are eight situations where one does not achieve supreme results after giving: 1. After giving, one sees the faults of the recipient. 2. One's mind is not equal during the act of giving. 3. After giving, one asks the recipient to work for them. 4. After giving, one enjoys praising oneself. 5. One says 'there will be nothing left' before giving. 6. After giving, one uses abusive language. 7. After giving, one asks for double the amount back. 8. After giving, one has doubts in their mind. Such a donor will not be able to personally encounter Buddhas and virtuous sages. If one gives items with complete color, fragrance, taste, and touch to them, this is called pure giving.
If one gives only to a good field of merit (fú tián, a metaphor for places where merit can be cultivated, such as temples, monks, etc.) and does not enjoy giving regularly, then when this person receives the results in the future, they will not enjoy giving either.
If someone feels regret after giving, or if they steal from others to give as alms, then even if this person obtains wealth in the future, it will always be dissipated and not accumulated.
If one obtains possessions by causing distress to family members and then uses them for giving, then even if this person receives great rewards in the future, their body will always suffer from illness and pain.
If a person does not first support their parents, and causes distress to their wife, children, servants, making them suffer while they themselves give alms, this is called an evil person. This is giving in name only, not giving with meaning. Such a giver is called without compassion, not knowing gratitude and repayment. Even if this person obtains wealth in the future, it will always be lost and not accumulated, unable to be used, and their body will suffer from many illnesses.
Furthermore, the Upasaka Precept Sutra (Yōupósāi Jiè Jīng, a Buddhist scripture) says that it is not right for a person without wealth to claim they have no wealth. Why? Everyone possesses water and grass. Even a king may not be able to give, and even a poor person is not unable to give. Why? Poor people also have a portion of food. After eating, they wash the dishes and give the discarded dishwater to those who should eat it, and they will also gain merit. If one gives a small amount of flour to ants, one will also receive immeasurable merit and rewards. Who in the world is so poor that they do not have this small amount of flour? Who is so poor that they are naked without clothes? If they have clothes, do they not have a thread or a needle?
施人系瘡。一指許財作燈炷耶。善男子。天下之人。誰現貧窮無其身者。如其有身見他作福。身應往助執役掃灑。亦得福報。故成實論云。掃一閻浮僧地。不如掃一手掌佛地。
又四分律。及彌沙塞律云。昔佛在世時。跋提城內有大居士。字曰琝荼。饒財珍富有大威力。隨意所欲周給人物。倉中有孔大如車軸。穀米自出。婦以八升米作飯。飼四部兵及四方來者。食故不盡。其兒以千兩金。與四部兵及四方乞者。隨意施猶不盡。兒婦以一里香。涂四部兵並四方來乞者。隨意令足。香故不盡。奴以一犁田耕七壟出米滋多。其奴以八升谷。與四部兵人馬。食之不盡。家內良賤共諍。各是我福力。琝荼詣佛請問。是誰力耶。佛言。汝等共有。昔王舍城有一織師。織師有婦。又有一兒。兒又有婦。有一奴一婢。一時共食。有辟支佛來就舍乞食。各欲當分舍與。辟支佛言。各減少許。于汝不少在我得足。即共從之。辟支食已。于虛空中現諸神變方去。織師眷屬捨命。生四天王天。至於他化。展轉七反。余福此生果報齊等。又凈業障經云。若菩薩觀慳及施不作二相。持戒毀戒不作二相。瞋恚忍辱。懈怠精進。亂心禪定。愚癡智慧不作二相。是則名為凈諸業障。
財施緣第三
如大寶積經云。財施有五種。一至心施
【現代漢語翻譯】 現代漢語譯本：
'施捨給別人就像治療瘡一樣。難道只能用一指甲蓋那麼多的錢來做燈芯嗎？' 善男子，天下之人，誰沒有貧窮的時候？如果有人有幸擁有身體，看到別人在做善事，就應該去幫忙做些力所能及的事情，比如打掃衛生，也能得到福報。所以《成實論》說：'打掃一個閻浮提（Jambudvipa，指我們所居住的這個世界）僧眾的土地，不如打掃一手掌大的佛地。'
又，《四分律》和《彌沙塞律》記載，過去佛陀在世的時候，跋提城（Bhaddiya，古印度城市名）里有一位大居士，名叫琝荼（Mendaka，人名），他家財萬貫，擁有巨大的威力，能夠隨意滿足人們的需求。他家的糧倉有一個像車軸一樣大的孔，穀米會自己流出來。他的妻子用八升米做飯，供給四部軍隊和四方來客，怎麼吃也吃不完。他的兒子用一千兩黃金，施捨給四部軍隊和四方乞丐，怎麼施捨也施捨不完。兒媳用一里的香，塗抹四部軍隊和四方來乞討的人，隨意取用，怎麼用也用不完。奴僕用一犁田耕種七壟地，產出的米非常多。家裡的奴僕和主人都爭論說，這是我的福力。琝荼去請教佛陀，這是誰的力量？佛陀說：'這是你們大家共同的力量。' 過去王舍城（Rajagriha，古印度城市名）有一位織布工，織布工有一個妻子，還有一個兒子，兒子也有妻子，還有一個奴僕和一個婢女。有一次，他們一起吃飯的時候，有一位辟支佛（Pratyekabuddha，獨覺佛）來他們家乞食。他們每個人都想把自己那一份舍給辟支佛。辟支佛說：'你們每個人都少給一點，對你們來說不算什麼，但對我來說就足夠了。' 於是他們就都照做了。辟支佛吃完飯後，在虛空中顯現各種神通變化，然後才離開。織布工一家捨棄生命后，轉生到四天王天（Cāturmahārājika，佛教六慾天之一），乃至他化自在天（Paranirmita-vasavartin，佛教六慾天之頂）。這樣輾轉了七次，剩餘的福報讓他們今生得到相同的果報。另外，《凈業障經》說，如果菩薩觀察慳吝和佈施，不把它們看作是兩種不同的事物；持戒和毀戒，不把它們看作是兩種不同的事物；瞋恚和忍辱，懈怠和精進，亂心和禪定，愚癡和智慧，都不把它們看作是兩種不同的事物，這就叫做清凈一切業障。
財施緣第三
如《大寶積經》所說，財施有五種：一是至誠心施。 English version:
'Giving to others is like treating a sore. Is it only possible to use a fingernail's worth of wealth as a lamp wick?' Good son, who in this world is without poverty? If one is fortunate enough to have a body and sees others doing good deeds, one should assist by doing what one can, such as sweeping and cleaning, and one will also receive blessings. Therefore, the Tattvasiddhi Shastra says: 'Sweeping the land of a sangha (community) in Jambudvipa (the world we live in) is not as good as sweeping a palm's worth of Buddha-land.'
Furthermore, the Dharmaguptaka Vinaya and the Mahāsāṃghika Vinaya state that in the past, when the Buddha was in the world, there was a great householder in Bhaddiya (an ancient Indian city) named Mendaka (a personal name). He was extremely wealthy and powerful, able to fulfill people's needs at will. His granary had a hole as large as a cart axle, and grain would flow out on its own. His wife would cook rice with eight sheng (a unit of measurement) of rice to feed the four divisions of the army and visitors from all directions, and it would never run out. His son would give away a thousand taels of gold to the four divisions of the army and beggars from all directions, and he could never give it all away. His daughter-in-law would use a li (a unit of measurement) of incense to anoint the four divisions of the army and beggars from all directions, allowing them to take as much as they wanted, and the incense would never run out. His servant would plow seven furrows of land with one plow, and the yield of rice would be abundant. The servants and masters in the household would all argue, saying, 'This is due to my merit.' Mendaka went to ask the Buddha, 'Whose power is this?' The Buddha said, 'It is the power of all of you together.' In the past, there was a weaver in Rajagriha (an ancient Indian city). The weaver had a wife, a son, and the son had a wife, as well as a servant and a maid. Once, when they were eating together, a Pratyekabuddha (a solitary Buddha) came to their house to beg for food. Each of them wanted to give their share to the Pratyekabuddha. The Pratyekabuddha said, 'Each of you give a little less; it won't be much for you, but it will be enough for me.' So they all did as he said. After the Pratyekabuddha finished eating, he manifested various miraculous transformations in the sky before leaving. After the weaver's family passed away, they were reborn in the Cāturmahārājika Heaven (Heaven of the Four Great Kings), and then in the Paranirmita-vasavartin Heaven (Heaven of Free Control Enjoyed by Others). After transmigrating seven times in this way, the remaining merit allowed them to receive the same rewards in this life. Furthermore, the Sutra on Purifying Karmic Obstacles says that if a Bodhisattva observes stinginess and generosity without seeing them as two different things; observes keeping precepts and breaking precepts without seeing them as two different things; observes anger and patience, laziness and diligence, a distracted mind and dhyana (meditative absorption), ignorance and wisdom, without seeing them as two different things, this is called purifying all karmic obstacles.
The Third Discourse on the Conditions for Giving Wealth
As the Ratnakuta Sutra says, there are five kinds of wealth giving: first, giving with a sincere heart.
【English Translation】 "Giving to others is like treating a sore. Is it only possible to use a fingernail's worth of wealth as a lamp wick?" Good son, who in this world is without poverty? If one is fortunate enough to have a body and sees others doing good deeds, one should assist by doing what one can, such as sweeping and cleaning, and one will also receive blessings. Therefore, the Tattvasiddhi Shastra says: 'Sweeping the land of a sangha (community) in Jambudvipa (the world we live in) is not as good as sweeping a palm's worth of Buddha-land.' Furthermore, the Dharmaguptaka Vinaya and the Mahāsāṃghika Vinaya state that in the past, when the Buddha was in the world, there was a great householder in Bhaddiya (an ancient Indian city) named Mendaka (a personal name). He was extremely wealthy and powerful, able to fulfill people's needs at will. His granary had a hole as large as a cart axle, and grain would flow out on its own. His wife would cook rice with eight sheng (a unit of measurement) of rice to feed the four divisions of the army and visitors from all directions, and it would never run out. His son would give away a thousand taels of gold to the four divisions of the army and beggars from all directions, and he could never give it all away. His daughter-in-law would use a li (a unit of measurement) of incense to anoint the four divisions of the army and beggars from all directions, allowing them to take as much as they wanted, and the incense would never run out. His servant would plow seven furrows of land with one plow, and the yield of rice would be abundant. The servants and masters in the household would all argue, saying, 'This is due to my merit.' Mendaka went to ask the Buddha, 'Whose power is this?' The Buddha said, 'It is the power of all of you together.' In the past, there was a weaver in Rajagriha (an ancient Indian city). The weaver had a wife, a son, and the son had a wife, as well as a servant and a maid. Once, when they were eating together, a Pratyekabuddha (a solitary Buddha) came to their house to beg for food. Each of them wanted to give their share to the Pratyekabuddha. The Pratyekabuddha said, 'Each of you give a little less; it won't be much for you, but it will be enough for me.' So they all did as he said. After the Pratyekabuddha finished eating, he manifested various miraculous transformations in the sky before leaving. After the weaver's family passed away, they were reborn in the Cāturmahārājika Heaven (Heaven of the Four Great Kings), and then in the Paranirmita-vasavartin Heaven (Heaven of Free Control Enjoyed by Others). After transmigrating seven times in this way, the remaining merit allowed them to receive the same rewards in this life. Furthermore, the Sutra on Purifying Karmic Obstacles says that if a Bodhisattva observes stinginess and generosity without seeing them as two different things; observes keeping precepts and breaking precepts without seeing them as two different things; observes anger and patience, laziness and diligence, a distracted mind and dhyana (meditative absorption), ignorance and wisdom, without seeing them as two different things, this is called purifying all karmic obstacles. The Third Discourse on the Conditions for Giving Wealth As the Ratnakuta Sutra says, there are five kinds of wealth giving: first, giving with a sincere heart.
。二信心施。三隨時施。四自手施。五如法施。
又菩薩地持論云。一切施者。略說有二種。一內物。二外物。菩薩捨身是名內施。若為食吐眾生食已吐施。是名內外施。除上所說是名外施。菩薩內地有二種。一隨所欲作他力自在捨身佈施。譬如有人為衣食故。系屬於人為他僕使。如是菩薩不為利養。但為無上菩提。為安樂眾生。為滿足檀波羅蜜。隨所欲作他力。自在捨身佈施。二隨他所須。支節等一切施與。菩薩外施復有二種。一隨其所求。受用樂具歡喜施與。二奉事彼故。一切舍心一切施與。菩薩內外物非無差別。等施一切。或有所施。或有不施。若於眾生樂而不安。不樂不安則不施與。若於眾生安而不樂。亦安亦樂是則盡施。
又大集經云。菩薩有四種施。具足智慧。何等為四。一以紙筆墨與法師。令書寫經。二種種校飾莊嚴妙座。以施法師。三以諸所須供養之具。奉上法師。四無諂曲心讚歎法師。
又優婆塞戒經云。若以衣施得上妙色。若以食施得無上力。若以燈施得凈妙眼。若以乘施身受安樂。若以舍施所須無乏。
若以凈妙物施后得好色。人所樂見。善名流佈。所求如意。生上種姓。是不名為惡。
若為自身。造作衣服莊嚴之具種種器物。作已歡喜。自未服用持以施人。
【現代漢語翻譯】 現代漢語譯本：二、信心施：以堅定的信心進行佈施。 三、隨時施：在適當的時機進行佈施。 四、自手施：親手進行佈施。 五、如法施：按照佛法規定的方式進行佈施。
《菩薩地持論》中說，一切佈施略分為兩種：一是內物，二是外物。菩薩捨棄自身被稱為內施。如果爲了讓眾生食用而先自己吃下再吐出來佈施，這稱為內外施。除了以上所說的，其他的都稱為外施。菩薩的內施有兩種：一是隨自己的意願，在他人力量的支配下，自由地捨身佈施。比如有人爲了衣食，受制於人，成為他人的僕人。菩薩不為利益供養，只為無上菩提（anuttarā-bodhi，無上覺悟），爲了安樂眾生，爲了圓滿檀波羅蜜（dāna-pāramitā，佈施波羅蜜），隨自己的意願，在他人力量的支配下，自由地捨身佈施。二是隨他人所需，將肢體等一切施與。 菩薩的外施也有兩種：一是隨他人所求，歡喜地施與受用享樂之物。二是奉事他人，以一切舍心進行一切佈施。菩薩對於內外之物並非沒有差別，而是平等地施與一切。或者有所施，或者有所不施。如果對於眾生，給予快樂反而使他們不安，不給予快樂他們也不安，那就不施與。如果對於眾生，給予安樂但不給予快樂，或者給予安樂也給予快樂，那就全部施與。
《大集經》中說，菩薩有四種佈施，具足智慧。是哪四種呢？一是將紙筆墨給予法師，讓他們書寫經典。二是種種校飾莊嚴美妙的座位，用來佈施給法師。三是將各種所需的供養之物，奉獻給法師。四是以沒有諂媚虛偽的心讚歎法師。
《優婆塞戒經》中說，如果以衣服佈施，可以得到美好的容色。如果以食物佈施，可以得到無上的力量。如果以燈具佈施，可以得到清凈美好的眼睛。如果以車乘佈施，身體可以享受安樂。如果以房舍佈施，所需的物品不會缺乏。
如果以清凈美好的物品佈施，以後可以得到美好的容色，讓人喜愛，美好的名聲廣為流傳，所求的事情如意，出生在高貴的種姓，這不叫做惡。
如果爲了自己，製作衣服、莊嚴之具、各種器物，製作完畢後心生歡喜，自己還沒有使用就拿來佈施給他人。
【English Translation】 English version: Two, faith giving: Giving with firm faith. Three, timely giving: Giving at the appropriate time. Four, giving with one's own hands: Giving personally. Five, giving according to the Dharma: Giving in accordance with the rules prescribed by the Buddha Dharma.
The Bodhisattva-bhumi states that all giving can be broadly divided into two types: internal and external. A Bodhisattva's giving away of their own body is called internal giving. If, for the sake of sentient beings, one first eats food and then vomits it up to give, this is called internal and external giving. Apart from the above, all other giving is called external giving. There are two types of internal giving for a Bodhisattva: first, according to one's own will, under the control of others, freely giving away one's body. For example, someone is controlled by others for the sake of clothing and food, becoming a servant to them. A Bodhisattva does not do this for profit or offerings, but only for anuttarā-bodhi (unexcelled enlightenment), for the happiness of sentient beings, and to fulfill dāna-pāramitā (perfection of giving), according to their own will, under the control of others, freely giving away their body. Second, giving away limbs and everything else according to the needs of others. A Bodhisattva's external giving also has two types: first, giving away enjoyable things according to what others ask for, with joy. Second, serving others, giving everything with a mind of giving. Bodhisattvas do not treat internal and external things as undifferentiated, but give equally to all. Sometimes they give, and sometimes they do not give. If giving happiness to sentient beings makes them uneasy, and not giving happiness also makes them uneasy, then one should not give. If giving peace but not happiness to sentient beings, or giving both peace and happiness, then one should give everything.
The Mahāsaṃnipāta Sūtra states that Bodhisattvas have four kinds of giving, possessing complete wisdom. What are the four? First, giving paper, pens, and ink to Dharma masters so that they can write scriptures. Second, decorating and adorning beautiful seats to give to Dharma masters. Third, offering all kinds of necessary offerings to Dharma masters. Fourth, praising Dharma masters with a sincere and non-flattering heart.
The Upāsaka Precepts Sūtra states that if one gives clothes, one will obtain beautiful complexion. If one gives food, one will obtain unsurpassed strength. If one gives lamps, one will obtain pure and beautiful eyes. If one gives vehicles, the body will enjoy comfort. If one gives houses, one will not lack necessities.
If one gives pure and beautiful things, one will later obtain a beautiful complexion, be loved by people, have a good reputation spread widely, have one's wishes fulfilled, and be born into a noble family. This is not called evil.
If one makes clothes, ornaments, and various utensils for oneself, and after making them, one feels happy, and before using them oneself, one gives them away to others.
是人未來得如意樹。
若有人能日日立要。先施他食然後自食。若違此要誓。輸佛物犯則生愧。如其不違。即是微妙智慧因緣。如是施者諸施中最上。是人亦得名上施主。
若給妻子奴婢衣食。恒以憐愍歡喜心與。未來則得無量福德。若復觀田倉中。多有鼠雀犯暴穀米。恒生憐愍。復作是念。如是鼠雀因我得活。念已歡喜無觸惱想。當知是人得福無量。又大菩薩藏經云。菩薩為得阿耨菩提故。行陀那波羅蜜多時。所修佈施。又得十種稱讚利益。何等為十。一者菩薩摩訶薩。以上妙五欲施故。獲得清凈戒定慧聚。及以解脫解脫知見聚。無不具足。二者菩薩以上妙戲樂器施故。獲得清凈遊戲法樂。無不具足。三者菩薩以具足施故。感得圓滿法義具足。趣菩提座無不具足。四者菩薩以手施故。感得圓滿清凈法手。拯濟眾生無不具足。五者菩薩以耳鼻施故。獲得諸根圓滿成就。無不具足。六者菩薩以支節施故。獲得清凈無染威嚴佛身。無不具足。七者菩薩以目施故。獲得觀視一切眾生清凈法眼。無有障礙無不具足。八者菩薩以血肉施故。獲得堅固身命。攝持長養一切眾生貞實善權無不具足。九者菩薩以髓腦施故。獲得圓滿不可破壞等金剛身。無不具足。十者菩薩以頭施故。證得圓滿超過三界無上最上一切智智之首
【現代漢語翻譯】 現代漢語譯本：這樣的人未來會得到如意樹（能滿足一切願望的樹）。
如果有人能夠每日立下誓言：先佈施食物給他人，然後自己才食用。如果違背了這個誓言，就等於挪用佛物，犯戒則應當感到慚愧。如果能夠不違背，這就是微妙智慧的因緣。像這樣佈施的人，在所有佈施中最為殊勝，這個人也可以被稱為最上施主。
如果給予妻子、奴婢衣食，始終以憐憫和歡喜的心給予，未來就能獲得無量的福德。如果看到田地或糧倉中，有很多老鼠或鳥雀糟蹋穀物，始終心生憐憫，並且這樣想：『這些老鼠和鳥雀因為我才能存活。』這樣想後心生歡喜，沒有厭惡惱怒的想法，應當知道這個人得到的福德是無量的。另外，《大菩薩藏經》中說，菩薩爲了獲得阿耨多羅三藐三菩提（無上正等正覺）的緣故，行持陀那波羅蜜多（佈施波羅蜜）時，所修的佈施，又可以得到十種稱讚的利益。是哪十種呢？第一，菩薩摩訶薩（大菩薩）因為用上妙的五欲（色、聲、香、味、觸）來佈施，所以能夠獲得清凈的戒、定、慧的積聚，以及解脫、解脫知見的積聚，沒有不具足的。第二，菩薩因為用上妙的戲樂器來佈施，所以能夠獲得清凈的遊戲法樂，沒有不具足的。第三，菩薩因為用具足的物品來佈施，感得圓滿的法義具足，趣向菩提座沒有不具足的。第四，菩薩因為用手來佈施，感得圓滿清凈的法手，拯救濟度眾生沒有不具足的。第五，菩薩因為用耳鼻來佈施，獲得諸根圓滿成就，沒有不具足的。第六，菩薩因為用肢節來佈施，獲得清凈無染、威嚴的佛身，沒有不具足的。第七，菩薩因為用眼睛來佈施，獲得觀視一切眾生清凈的法眼，沒有障礙，沒有不具足的。第八，菩薩因為用血肉來佈施，獲得堅固的身命，攝持長養一切眾生貞實的善巧方便，沒有不具足的。第九，菩薩因為用髓腦來佈施，獲得圓滿不可破壞的等同金剛的身軀，沒有不具足的。第十，菩薩因為用頭來佈施，證得圓滿超過三界、無上最上的一切智智之首。
【English Translation】 English version: Such a person will obtain a wish-fulfilling tree (a tree that grants all desires) in the future.
If someone can make a vow every day: to give food to others first, and then eat it themselves. If they violate this vow, it is equivalent to misappropriating Buddhist property, and they should feel ashamed if they break the precept. If they can abide by it, this is the cause and condition for subtle wisdom. Such a giver is the most supreme among all givers, and this person can also be called the supreme benefactor.
If you give clothing and food to your wife, servants, and maids, always giving with compassion and joy, you will obtain immeasurable merit in the future. If you see many rats or birds damaging grains in the fields or granaries, always feel compassion, and think: 'These rats and birds are able to live because of me.' After thinking this, feel joy in your heart, without any feelings of aversion or annoyance. You should know that this person obtains immeasurable merit. Furthermore, the Mahābodhisattva-saṃgraha Sūtra says that when a Bodhisattva practices dāna-pāramitā (perfection of giving) in order to attain anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), the giving they cultivate will also obtain ten kinds of praised benefits. What are the ten? First, because the Bodhisattva-mahāsattva (great Bodhisattva) gives with the supreme five desires (form, sound, smell, taste, and touch), they obtain the accumulation of pure śīla (discipline), samādhi (concentration), and prajñā (wisdom), as well as the accumulation of liberation and the knowledge and vision of liberation, without anything lacking. Second, because the Bodhisattva gives with supreme musical instruments, they obtain pure joy in the Dharma, without anything lacking. Third, because the Bodhisattva gives with complete objects, they are rewarded with the complete meaning of the Dharma, without anything lacking in their approach to the seat of bodhi (enlightenment). Fourth, because the Bodhisattva gives with their hands, they are rewarded with complete and pure Dharma hands, without anything lacking in their ability to save and deliver sentient beings. Fifth, because the Bodhisattva gives with their ears and nose, they obtain the complete accomplishment of all their faculties, without anything lacking. Sixth, because the Bodhisattva gives with their limbs, they obtain a pure, undefiled, majestic Buddha body, without anything lacking. Seventh, because the Bodhisattva gives with their eyes, they obtain pure Dharma eyes to view all sentient beings, without any obstacles, without anything lacking. Eighth, because the Bodhisattva gives with their blood and flesh, they obtain a firm body and life, upholding and nourishing all sentient beings with truthful and skillful means, without anything lacking. Ninth, because the Bodhisattva gives with their marrow and brain, they obtain a complete, indestructible body like vajra (diamond), without anything lacking. Tenth, because the Bodhisattva gives with their head, they attain the head of complete, unsurpassed, and supreme all-knowing wisdom that transcends the three realms.
。無不具足。舍利子。菩薩摩訶薩。為得菩提行如是施。攝受如是相貌。圓滿佛法。稱讚利益上妙功德。皆為滿足陀那波羅蜜多故。爾時世尊。而說頌曰。
行施不求妙色財 亦不願感天人趣 我求無上勝菩提 施微便感無量福
法施緣第四
述曰。此明財法相對校量優劣。故智度論云。佛說施中法施第一。何以故。財施有量。法施無量。財施欲界報。法施出三界報。財施不能斷漏。法施清升彼岸。財施但感人天報。法施通感三乘果。財施愚智俱閑。法施唯局智人。財施唯能施者得福。法施通益能所。財施愚畜能受。法施唯局聰人。財施但益色身。法施能利心神。財施能增貪病。法施能除三毒。故大集經云。施寶雖多。不如至心誦持一偈。法施最妙勝過飲食。
又未曾有經云。天帝問野干曰。施食施法有何功德。唯愿說之。野干答曰。佈施飲食。濟一日之命。施珍寶財物。濟一世之乏增益繫縛。說法教化名為法施。能令眾生出世間道。
又大丈夫論云。財施者人道中有。法施者大悲中有。財施者除眾生身苦。法施者除眾生心苦。財施愛多者施與。財寶愚癡多者施與。其法財施者。為其作無盡錢財。法施者為得無盡智。財施者為得身樂。法施者為得心樂。財施者為眾生所愛。法施者
【現代漢語翻譯】 現代漢語譯本：沒有不完全具備的。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）。菩薩摩訶薩（Bodhisattva-mahāsattva，發大心的菩薩）爲了獲得菩提（bodhi，覺悟）而行這樣的佈施，攝取這樣的相貌，圓滿佛法，稱讚利益最上等的功德，都是爲了滿足陀那波羅蜜多（dāna-pāramitā，佈施波羅蜜）的緣故。當時世尊（Lokajyeṣṭha，對佛陀的尊稱）說了這樣的偈頌：
『行佈施不求美妙的色相和財物，也不希望感得天人和人道的果報。我所求的是無上殊勝的菩提，即使是微小的佈施也能感得無量的福報。』
法施緣 第四
述曰：這裡闡明了財施和法施相對比量，說明法施更為殊勝。所以《智度論》（Mahāprajñāpāramitopadeśa，龍樹菩薩所著的解釋《大般若經》的論書）中說，佛說佈施中法施第一。為什麼呢？因為財施有數量的限制，而法施沒有數量的限制。財施只能得到欲界的果報，而法施能得到超出三界的果報。財施不能斷除煩惱，而法施能夠清凈昇華到達彼岸。財施只能感得人天果報，而法施能普遍感得聲聞乘、緣覺乘和菩薩乘的果報。財施愚笨和聰明的人都可以接受，而法施只侷限於聰明的人。財施只能施與者得到福報，而法施能普遍利益能施與所施。財施愚蠢的畜生也能接受，而法施只侷限於聰明的人。財施只能利益色身，而法施能利益心神。財施能增長貪婪的病癥，而法施能去除貪嗔癡三毒。所以《大集經》（Mahāsaṃnipāta Sūtra，諸多佛經的合集）中說，佈施珍寶再多，也不如至誠誦持一句偈頌。法施最微妙殊勝，勝過飲食。
又《未曾有經》（Adbhūta Dharma Paryāya Sūtra，講述佛陀不可思議功德的經典）中說，天帝（Devendra，眾神之王）問野干（一種動物）說：『佈施飲食和佈施佛法有什麼功德？希望你能說說。』野干回答說：『佈施飲食，只能救濟一天的性命。佈施珍寶財物，只能救濟一世的匱乏，還會增加束縛。說法教化稱為法施，能使眾生脫離世間輪迴的道路。』
又《大丈夫論》（Mahāpuruṣa Sūtra，講述大丈夫的特性的論書）中說，財施是在人道中才有的，法施是在大悲心中才有的。財施是解除眾生的身體痛苦，法施是解除眾生的心靈痛苦。財施是愛慾多的人才施與，財寶是愚癡多的人才施與。而法財的佈施，是為他們創造無盡的錢財。法施是為他們獲得無盡的智慧。財施是為他們獲得身體的快樂，法施是為他們獲得心靈的快樂。財施是為眾生所愛戴，法施是
【English Translation】 English version: Nothing is not fully possessed. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom). A Bodhisattva-mahāsattva (a great-minded Bodhisattva) practices such giving in order to attain bodhi (enlightenment), embraces such appearances, perfects the Buddha-dharma, and praises the supreme merits and benefits, all for the sake of fulfilling dāna-pāramitā (the perfection of giving). At that time, the World Honored One (Lokajyeṣṭha, a respectful title for the Buddha) spoke the following verse:
'Practicing giving without seeking beautiful forms or wealth, nor desiring to be reborn in the realms of gods or humans. What I seek is the unsurpassed and supreme bodhi, even a small act of giving can bring immeasurable blessings.'
The Fourth Chapter on the Conditions for Dharma Giving
Commentary: This clarifies the comparison between material giving and Dharma giving, illustrating the superiority of Dharma giving. Therefore, the Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom, a commentary on the Mahāprajñāpāramitā Sūtra by Nāgārjuna) states that the Buddha said Dharma giving is the foremost among all types of giving. Why? Because material giving has limited quantity, while Dharma giving is limitless. Material giving only results in rewards within the Desire Realm, while Dharma giving results in rewards beyond the Three Realms. Material giving cannot cut off defilements, while Dharma giving can purify and ascend to the other shore. Material giving only leads to rebirth in human or heavenly realms, while Dharma giving can universally lead to the fruits of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Material giving can be received by both the foolish and the wise, while Dharma giving is limited to the wise. Material giving only benefits the giver, while Dharma giving benefits both the giver and the recipient. Material giving can be received by foolish animals, while Dharma giving is limited to the intelligent. Material giving only benefits the physical body, while Dharma giving benefits the mind and spirit. Material giving can increase the disease of greed, while Dharma giving can eliminate the three poisons (greed, hatred, and delusion). Therefore, the Mahāsaṃnipāta Sūtra (Collection of Great Assemblies Sutra) states that giving many treasures is not as good as sincerely reciting a single verse. Dharma giving is the most wonderful and surpasses even food.
Furthermore, the Adbhūta Dharma Paryāya Sūtra (Sutra on the Unprecedented Dharma) states that Devendra (King of the Gods) asked a jackal: 'What are the merits of giving food and giving Dharma? Please explain.' The jackal replied: 'Giving food only sustains life for a day. Giving precious treasures only alleviates poverty for a lifetime and increases bondage. Teaching and transforming through Dharma is called Dharma giving, which can lead sentient beings out of the cycle of worldly existence.'
Furthermore, the Mahāpuruṣa Sūtra (Sutra on the Characteristics of a Great Man) states that material giving exists only in the human realm, while Dharma giving exists only in the heart of great compassion. Material giving removes the physical suffering of sentient beings, while Dharma giving removes the mental suffering of sentient beings. Material giving is given by those with much desire, and material treasures are given by those with much ignorance. Dharma giving of wealth creates endless wealth for them. Dharma giving obtains endless wisdom for them. Material giving obtains physical pleasure for them, and Dharma giving obtains mental pleasure for them. Material giving is loved by sentient beings, and Dharma giving is
為世間所敬。財施者為愚人所愛。法施者為智者所愛。財施者能與現樂。法施者能與天道涅槃之樂。如偈曰。
佛智處虛空 大悲為密雲 法施如甘雨 充滿陰界池 四攝為方便 安樂解脫因 修治八正道 能得涅槃果
又月燈三昧經云。佛言。若有菩薩行於法施。有十種利益。何等為十。一棄捨惡事。二能作善事。三住善人法。四凈佛國土。五趣詣道場。六舍所愛事。七降伏煩惱。八于諸眾生施福德分。九于諸眾生修習慈心。十見法得於喜樂。
又菩薩地持論云。菩薩知彼邪見求法智者。不授其法。不與經卷。若性貪財賣經卷者。亦不施與法。若得經卷隱藏不現。亦不施與法。若非彼人所知義者。亦不施與。若是彼所知義。於此經卷已自知義。則便持經隨所樂與。若未知義自須修學。又知他人所有如是經。示語其處。若更書與。菩薩當自觀心。少有法慳者當持經與。為法施故。我寧以法施現世癡啞。為除煩惱猶尚應施。況作將來智慧方便。又優婆塞戒經云。若有比丘比丘尼。優婆塞優婆夷。能教化人。具足戒施多聞智慧。若以紙墨令人書寫。若自書寫如來正典。然後施人令得讀誦。是名法施。如是施者。未來天上得好上色。何以故。眾生聞法斷除瞋心。以是因緣。未來世中得成上色
【現代漢語翻譯】 現代漢語譯本 為世人所尊敬。用財物佈施的人被愚笨的人所喜愛，用法佈施的人被聰明的人所喜愛。用財物佈施只能給予當下的快樂，用法佈施能給予通往天道和涅槃的快樂。正如偈語所說：
佛的智慧遍佈虛空， 偉大的慈悲如同濃密的雲彩， 法佈施就像甘甜的雨露， 充滿著幽暗的陰界之池。 用四攝法作為方便， 是獲得安樂和解脫的原因， 修習和治理八正道， 能夠得到涅槃的果實。
另外，《月燈三昧經》中說，佛說：『如果菩薩行法佈施，有十種利益。哪十種呢？一是捨棄惡事，二是能做善事，三是安住于善人的法則，四是凈化佛的國土，五是趨向道場，六是捨棄所喜愛的事物，七是降伏煩惱，八是給予眾生福德的份額，九是對於眾生修習慈悲心，十是見到佛法而獲得喜悅。』
另外，《菩薩地持論》中說，菩薩如果知道那些懷有邪見而求法的人，不應傳授佛法，也不應給予經卷。如果有人天性貪婪錢財，想要賣經卷，也不應佈施佛法給他。如果得到經卷后隱藏起來不示人，也不應佈施佛法給他。如果所求的佛法不是他所能理解的，也不應佈施給他。如果是他所能理解的，並且他已經理解了經卷中的含義，那麼就可以拿著經卷，隨意地給予他。如果自己還沒有理解其中的含義，就需要自己修習學習。如果知道別人擁有這樣的經書，就告訴他經書所在的地方，或者再為他抄寫一份。菩薩應當自己觀察內心，如果稍微有吝惜佛法的想法，就應當給予經書，爲了法佈施的緣故。我寧願用法佈施來消除現世的愚癡和瘖啞，爲了去除煩惱尚且應該佈施，更何況是爲了將來獲得智慧的方便。』另外，《優婆塞戒經》中說：『如果有比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），能夠教化他人，使人具足戒律、佈施、多聞和智慧，如果用紙墨讓人書寫，或者自己書寫如來的正典，然後佈施給他人，使人能夠讀誦，這叫做『法佈施』。這樣佈施的人，未來在天上能夠得到美好的容貌。為什麼呢？因為眾生聽聞佛法，斷除了嗔恨之心。因為這個因緣，未來世中能夠成就美好的容貌。』
【English Translation】 English version are respected by the world. Those who give material gifts are loved by fools, while those who give the Dharma (teaching, law) are loved by the wise. Material giving can only provide present happiness, while Dharma giving can provide the happiness of the heavenly realms and Nirvana (liberation). As the verse says:
The Buddha's wisdom pervades the void, Great compassion is like dense clouds, Dharma giving is like sweet rain, Filling the dark pools of the Yin realm. The Four Embracing Dharmas (catuh-samgrahavastu) are expedient means, Causes for happiness and liberation, Cultivating and governing the Eightfold Path (astangika-marga), One can attain the fruit of Nirvana.
Furthermore, the Moon Lamp Samadhi Sutra states, the Buddha said: 'If a Bodhisattva (enlightenment being) practices Dharma giving, there are ten benefits. What are the ten? First, abandoning evil deeds; second, being able to do good deeds; third, abiding in the Dharma of good people; fourth, purifying the Buddha lands; fifth, approaching the Bodhimanda (place of enlightenment); sixth, abandoning beloved things; seventh, subduing afflictions; eighth, giving beings a share of merit; ninth, cultivating loving-kindness towards beings; tenth, seeing the Dharma and obtaining joy.'
Furthermore, the Bodhisattva-bhumi states, 'If a Bodhisattva knows that those who seek the Dharma with wrong views, he should not impart the Dharma to them, nor should he give them scriptures. If someone is by nature greedy for wealth and wants to sell scriptures, he should not give the Dharma to him either. If someone hides the scriptures after obtaining them and does not show them to others, he should not give the Dharma to him either. If what is sought is not what he can understand, he should not give it to him. If it is what he can understand, and he has already understood the meaning of the scriptures, then he can take the scriptures and give them to him as he pleases. If he himself has not understood the meaning, he needs to study and learn. If he knows that others have such scriptures, he should tell him where the scriptures are, or write another copy for him. The Bodhisattva should observe his own mind. If he has even a little bit of Dharma stinginess, he should give the scriptures for the sake of Dharma giving. I would rather use Dharma giving to eliminate present-day ignorance and muteness. Since one should give even to remove afflictions, how much more so for the sake of future wisdom and expedient means!' Furthermore, the Upasaka Precept Sutra states: 'If there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), or Upasikas (female lay practitioners) who can teach others, enabling them to be complete in precepts, giving, learning, and wisdom; if they use paper and ink to have people write, or write the Tathagata's (Buddha's) correct scriptures themselves, and then give them to others so that they can read and recite them, this is called 'Dharma giving.' Those who give in this way will obtain beautiful and superior complexions in the heavens in the future. Why? Because beings hear the Dharma and cut off anger. Because of this cause, they will achieve beautiful complexions in future lives.'
。眾生聞法慈心不殺。以是因緣。未來世中得壽命長。眾生聞法不盜他財寶。以是因緣。未來世中多饒財寶。眾生聞法開心樂施。以是因緣。未來世中身得大力。眾生聞法離諸放逸。以是因緣。未來世中身得安樂。眾生聞法除瞋癡心。以是因緣。未來世中得無礙辯。眾生聞法信心無礙。以是因緣。未來世中信心明瞭。戒施聞慧亦復如是。故知法施殊勝過於財施。問既知法施勝過財施。今時眾生。但學法施不行財施。未知得不。答為不解財施迷心而施。茍求色聲人天樂報。恐墜三塗不成出世。所以聖人慇勤嘆法。令其悟解三事體空。而行財施。速成菩提涅槃勝果。自余戒忍六度萬行。皆藉智慧開導成勝。
又智度論云。前五度譬同盲人。第六般若事同有目。若不得般若開導。前五便墮惡道。不成出世。若聞法施過於舍財。愚人不解。即便秘財。唯樂讀經。若行此法。不如有人解心舍施一錢。勝過迷心讀經百千萬卷。是以如來設教意存解行。若唯解無行。解則便虛。若唯行無解。行則便孤。要具解行方到彼岸。若唯解無行。如人有目無足不能遠涉。若唯行無解。如人有足無目不能見道。又唯解無行。譬同狂華不結子實。若唯行無解譬同子實不依華髮。是故要須解行雙行方成佛果也。
量施緣第五
述曰
【現代漢語翻譯】 現代漢語譯本：眾生聽聞佛法，心懷慈悲不殺生。因為這樣的因緣，未來世中能夠長壽。眾生聽聞佛法，不偷盜他人的財物。因為這樣的因緣，未來世中能夠擁有豐饒的財富。眾生聽聞佛法，敞開心扉，樂於佈施。因為這樣的因緣，未來世中身體能夠獲得強大的力量。眾生聽聞佛法，遠離各種放逸的行為。因為這樣的因緣，未來世中身體能夠獲得安樂。眾生聽聞佛法，去除嗔恨和愚癡之心。因為這樣的因緣，未來世中能夠獲得無礙的辯才。眾生聽聞佛法，信心堅定沒有阻礙。因為這樣的因緣，未來世中信心能夠更加明瞭。持戒、佈施、聽聞、智慧也是如此。所以說，法佈施比財佈施更加殊勝。 問：既然知道法佈施勝過財佈施，現在的人們，只學習法佈施而不實行財佈施，不知道這樣是否可以？答：因為不瞭解財佈施的真諦，以迷惑的心去佈施，只求人天福報，恐怕會墮入三惡道，不能成就出世的功德。所以聖人慇勤地讚歎法佈施，讓他們領悟到身、口、意三業的體性本空，然後去實行財佈施，才能迅速成就菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）的殊勝果報。其餘的持戒、忍辱以及六度萬行，都要藉助智慧的開導才能成就殊勝的功德。 《智度論》又說，前面的五度（佈施、持戒、忍辱、精進、禪定）譬如盲人，第六般若（Prajna，智慧）就像眼睛。如果沒有般若的開導，前面的五度就會墮入惡道，不能成就出世的功德。如果聽聞法佈施勝過舍財，愚笨的人不理解，就藏匿錢財，只喜歡讀經。如果這樣做，不如有人以明白的心捨出一文錢，勝過以迷惑的心讀經百千萬卷。因此，如來設立教法的用意在於解行並重。如果只有理解而沒有行動，理解就會變得空虛。如果只有行動而沒有理解，行動就會變得孤立。必須具備理解和行動才能到達彼岸。如果只有理解而沒有行動，就像人有眼睛卻沒有腳，不能遠行。如果只有行動而沒有理解，就像人有腳卻沒有眼睛，不能看見道路。又，只有理解而沒有行動，譬如狂花不結果實。如果只有行動而沒有理解，譬如果實不依附花朵而生髮。所以必須解行並重才能成就佛果。 量施緣第五 述曰
【English Translation】 English version: Sentient beings hear the Dharma (law, teachings) and cultivate a compassionate mind, refraining from killing. Due to this cause and condition, they will attain longevity in future lives. Sentient beings hear the Dharma and do not steal the wealth of others. Due to this cause and condition, they will possess abundant wealth in future lives. Sentient beings hear the Dharma, open their hearts, and joyfully give. Due to this cause and condition, their bodies will gain great strength in future lives. Sentient beings hear the Dharma and stay away from all forms of indulgence. Due to this cause and condition, their bodies will attain peace and happiness in future lives. Sentient beings hear the Dharma and eliminate anger and ignorance. Due to this cause and condition, they will attain unobstructed eloquence in future lives. Sentient beings hear the Dharma and have unwavering faith. Due to this cause and condition, their faith will become clear and bright in future lives. The same applies to observing precepts, giving, hearing, and wisdom. Therefore, the Dharma offering is more supreme than the material offering. Question: Since we know that the Dharma offering is superior to the material offering, do people nowadays only learn the Dharma offering without practicing the material offering? Is this acceptable? Answer: It is because they do not understand the true meaning of material giving and give with a deluded mind, only seeking the happiness of humans and gods. They fear falling into the three evil realms and not achieving liberation from the world. Therefore, the sages earnestly praise the Dharma offering, so that they can realize that the nature of body, speech, and mind is empty, and then practice material giving, so as to quickly achieve the supreme fruits of Bodhi (Enlightenment) and Nirvana (Liberation). The remaining precepts, patience, and the six perfections and myriad practices all rely on the guidance of wisdom to achieve supreme merit. Furthermore, the Maha-prajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) says that the first five perfections (giving, morality, patience, diligence, meditation) are like blind people, and the sixth perfection, Prajna (Wisdom), is like having eyes. Without the guidance of Prajna, the first five perfections will fall into evil paths and will not achieve liberation from the world. If one hears that the Dharma offering is superior to giving away wealth, a foolish person, not understanding, will hide wealth and only enjoy reading scriptures. If one practices this way, it is not as good as someone who gives away even a penny with an understanding mind, which is superior to reading hundreds of millions of volumes of scriptures with a deluded mind. Therefore, the intention of the Tathagata (Buddha) in establishing teachings is to emphasize both understanding and practice. If there is only understanding without practice, the understanding will become empty. If there is only practice without understanding, the practice will become isolated. One must have both understanding and practice to reach the other shore. If there is only understanding without practice, it is like a person with eyes but no feet, unable to travel far. If there is only practice without understanding, it is like a person with feet but no eyes, unable to see the path. Also, only understanding without practice is like a wild flower that does not bear fruit. If there is only practice without understanding, it is like a fruit that does not depend on the flower to grow. Therefore, one must have both understanding and practice to achieve Buddhahood. Chapter Five on Measuring the Conditions of Giving Statement
。謂能施之人。行有智愚。若智人行施。要觀前人。有益便施。無益不施。故優婆塞戒經云。若見貧窮者先語言。汝能歸依三寶受齋戒不。若言能者。先授三歸及齋戒。后則與施物。若言不能。復語言。能隨我語。念一切法無常無我涅槃寂滅不。若言能者。教已便施。如其無財。教余有財令作是施。若其愚人。貪著財物不知無常。人物屬他戀著慳惜。菩薩見此無益之物。即令急施。廢修道業故。大莊嚴論云。若物能令起惱則不應畜。縱令寶玩要必有離。如蜂作蜜。他得自不得。財寶亦如是。又所施之財有是有非。非法之物。縱將佈施得福鮮少。如法之財得福弘多。如大寶積經云。所不應施復有五事。一非理求財不以施人。物不凈故。二酒及毒藥不以施人。亂眾生故。三罝羅機網不以施人。惱眾生故。四刀杖弓箭不以施人。害眾生故。五音樂女色不以施人。壞凈心故。
又地持論云。菩薩亦不以不如法食施。所謂施出家人余殘飲食。便利涕唾膿血污食。不語不知。飯及麥飯。不如法和應棄者。謂不蔥食雜污。不肉食。不酒飲雜污。如是和合不如法者。不以施人及畜。
又智度論云。若人鞭打拷掠閉系法。得財而作佈施。生象馬牛中。雖受畜生形。負重鞭策羈靽乘騎。而得好屋好食。為人所重。以人供給。又
【現代漢語翻譯】 現代漢語譯本：所謂能夠佈施的人，他們的行為有智慧和愚笨之分。如果是有智慧的人行佈施，就要觀察接受佈施的人。如果對接受佈施的人有益處，就佈施；如果沒有益處，就不佈施。所以《優婆塞戒經》說：『如果見到貧窮的人，先問他：你能夠皈依三寶、受持齋戒嗎？』如果他說能，就先為他授三皈依以及齋戒，然後才給他施捨財物。如果他說不能，就再問他：『能隨我念誦，一切法無常、無我、涅槃寂滅嗎？』如果他說能，教導之後便施捨。如果沒有財物，就教導其他有財物的人去做這樣的佈施。如果是愚笨的人，貪戀財物，不知道世事無常，認為人和物都屬於自己，戀戀不捨，吝嗇。菩薩見到這些沒有益處的東西，就讓他趕快佈施，以免荒廢修道的事業。所以《大莊嚴論》說：『如果某樣東西會讓人產生煩惱，就不應該擁有。即使是珍寶玩物，最終也必然會離你而去，就像蜜蜂釀蜜，別人得到，自己卻得不到。財寶也是這樣。』此外，所佈施的財物也有如法和不如法之分。如果是不如法的財物，即使拿去佈施，得到的福報也很少。如果是如法的財物，得到的福報就很多。如《大寶積經》所說，有五種東西不應該佈施：一是通過不正當的手段獲得的財物，不應該用來佈施，因為財物不乾淨。二是酒和毒藥，不應該用來佈施，因為會擾亂眾生。三是捕獸的網和陷阱，不應該用來佈施，因為會惱害眾生。四是刀、杖、弓箭，不應該用來佈施，因為會傷害眾生。五是音樂和女色，不應該用來佈施，因為會破壞清凈心。 又《地持論》說：菩薩也不應該用不如法的食物來佈施。所謂不如法的食物，是指佈施給僧人的剩餘飯菜、大小便、鼻涕、膿血污染的食物，沒有告知就給的飯和麥飯，以及不如法調和應該丟棄的食物。不如法調和的食物是指：不應該有蔥蒜等氣味濃烈的食物混雜其中，不應該有肉食，不應該有酒等混雜其中。像這樣調和不如法的食物，不應該用來佈施給人和動物。 又《智度論》說：如果有人通過鞭打、拷打、囚禁等非法手段獲得的財物，然後用這些財物來佈施，來世會投生到象、馬、牛等畜生道中。雖然受畜生的形體，要負重、被鞭打、被束縛、被騎乘，但是能得到好的房屋和食物，被人重視，有人供給。
【English Translation】 English version: It is said that those who are capable of giving have both wisdom and foolishness in their actions. If a wise person gives, they will observe the recipient. If it benefits the recipient, they will give; if it does not benefit, they will not give. Therefore, the 'Upasaka Sutra' says: 'If you see a poor person, first ask them: Can you take refuge in the Three Jewels (Buddha, Dharma, Sangha) and observe the precepts of fasting?' If they say they can, first administer the Three Refuges and the precepts of fasting, and then give them alms. If they say they cannot, then ask them again: 'Can you follow my words and recite that all dharmas are impermanent, without self, and that Nirvana is tranquil and extinct?' If they say they can, teach them and then give. If you have no wealth, teach others who have wealth to make such offerings. If they are foolish, greedy for wealth, unaware of impermanence, thinking that people and things belong to them, clinging and being stingy, the Bodhisattva (Enlightenment Being) will tell them to give away these useless things quickly, lest they abandon the path of cultivation. Therefore, the 'Mahavyutpatti' says: 'If something can cause annoyance, it should not be kept. Even if it is a precious jewel, it will inevitably be separated from you, just as bees make honey, others get it, but they do not. Wealth is also like this.' Furthermore, the wealth that is given can be either proper or improper. If it is improper wealth, even if it is given as alms, the merit gained will be very little. If it is proper wealth, the merit gained will be very great. As the 'Maharatnakuta Sutra' says, there are five things that should not be given: First, wealth obtained through improper means should not be used to give alms, because the wealth is impure. Second, alcohol and poison should not be given as alms, because they will disturb sentient beings. Third, hunting nets and traps should not be given as alms, because they will harm sentient beings. Fourth, knives, staffs, bows, and arrows should not be given as alms, because they will injure sentient beings. Fifth, music and female beauty should not be given as alms, because they will destroy pure minds. Also, the 'Yogacarabhumi-sastra' says: A Bodhisattva should also not give improper food as alms. Improper food refers to leftover food from monks, food contaminated with feces, urine, mucus, pus, and blood, rice and barley that are given without informing the recipient, and food that is improperly mixed and should be discarded. Improperly mixed food refers to food that should not contain strong-smelling ingredients such as onions and garlic, should not contain meat, and should not contain alcohol. Food that is improperly mixed in this way should not be given to people or animals. Also, the 'Mahaprajnaparamita-sastra' says: If someone obtains wealth through illegal means such as whipping, torturing, and imprisoning, and then uses this wealth to give alms, they will be reborn as animals such as elephants, horses, and cows in their next life. Although they will have the form of an animal, they will have to carry heavy loads, be whipped, be bound, and be ridden, but they will have good houses and food, be valued by people, and be provided for.
如惡人。多懷瞋恚心曲不端。而行佈施。當墮龍中。得七寶宮殿妙食好色。又如憍人多慢。瞋心佈施。墮金翅鳥中常得自在。有如意寶珠以為瓔珞。種種所須皆得自恣。無不如意。變化萬端無事不辦。又如宰官之人。抂濫人民不順治法。而取財物以用佈施。墮鬼神中作鳩槃荼鬼。能種種變化五塵自娛。又如多瞋佷戾嗜好酒肉之人。而行佈施。墮地夜叉鬼中。常得種種歡樂音樂飲食。又如有人剛憂強梁。而能佈施車馬代步。墮虛空夜叉中。而有大力所至如風又如有人妒心好諍。而能以好房舍臥具衣服飲食佈施故。生宮觀飛行夜叉中。有種種娛樂便身之物。若惱前人。強求人物而營福者。反招其罪。不如靜心修治內心得利轉勝。
又地持論云。若菩薩佈施令他受苦。若彼逼迫。若彼侵欺。及非法求。自力他力不隨所欲。為眾生故。寧自棄捨身命不隨彼欲。令致逼迫則不施與。非是菩薩行凈施時。菩薩外不施者。若有眾生。求女火刀酒媒行作戲等。一切非法。來求乞者菩薩不施。若施與者而多起惡。墮于惡道不到彼岸。若他來索我之身份。即須施與。不須量他前人起退屈心。
又優婆塞經云。若惱眷屬得物以施。是人未來雖得大報。身當病苦。若先不能供養父母。惱其妻子奴婢。困苦而佈施者。是名惡人。是假
【現代漢語翻譯】 現代漢語譯本： 例如，一個邪惡的人，心中充滿憤怒和扭曲，卻行佈施，會墮入龍道中，得到七寶宮殿、美味的食物和美麗的容貌。又如一個傲慢的人，充滿傲慢和憤怒心去佈施，會墮入金翅鳥中，常常得到自在，擁有如意寶珠作為瓔珞，各種所需都能隨意獲得，沒有不如意，變化萬端，沒有辦不到的事情。又如擔任官職的人，歪曲濫用職權，不按正當的法律治理人民，卻用獲取的財物進行佈施，會墮入鬼神中，成為鳩槃荼鬼（Kumbhanda，一種能變化的鬼），能夠變化出各種五塵（色、聲、香、味、觸）來自我娛樂。 又如一個充滿憤怒、乖戾、嗜好酒肉的人，卻行佈施，會墮入地夜叉鬼中，常常得到各種歡樂、音樂和飲食。又如有人剛強勇猛，卻能佈施車馬代替步行，會墮入虛空夜叉中，擁有強大的力量，所到之處如風一般。又如有人心懷嫉妒，喜歡爭鬥，卻能用好的房舍、臥具、衣服和飲食進行佈施，會生於宮觀飛行夜叉中，擁有各種娛樂和便利身體的物品。如果惱亂他人，強行索取他人的財物來經營福報，反而會招致罪過，不如靜下心來修治內心，獲得的利益會更加殊勝。 《地持論》中說，如果菩薩的佈施令他人遭受痛苦，或者受到逼迫、侵欺，或者是非法的索求，無論依靠自己的力量還是他人的力量都不能隨心所欲，爲了眾生的緣故，寧願捨棄自己的身命也不順從他們的慾望，如果導致逼迫的情況，就不施與。這不是菩薩行清凈佈施的時候。菩薩對外不施捨的情況是，如果有眾生來求取婦女、火、刀、酒、媒人、表演等一切非法之物，菩薩不施捨。如果施與了，反而會引起更多的惡行，墮入惡道，無法到達彼岸。如果他人來索取我的身體的一部分，就必須施與，不需要考慮對方是否會因此產生退縮之心。 《優婆塞經》中說，如果惱亂眷屬而獲得財物進行佈施，這個人未來雖然能得到大的果報，但身體會遭受病痛的折磨。如果不能先供養父母，惱亂自己的妻子、奴婢，使他們困苦，卻進行佈施，這被稱為惡人，是虛假的。
【English Translation】 English version: For example, an evil person, harboring much anger and a twisted mind, yet practices giving, will fall into the realm of dragons (Naga, serpent-like beings), obtaining palaces of seven jewels, exquisite food, and beautiful appearances. Or, like an arrogant person, full of pride and anger, who gives alms, will fall into the realm of the golden-winged birds (Garuda, mythical bird-like creatures), constantly obtaining freedom, possessing a Cintamani jewel (wish-fulfilling jewel) as an ornament, and all needs are freely obtained, with nothing unfulfilled, transforming in myriad ways, and nothing impossible to accomplish. Or, like officials who distort and abuse their power, not governing the people according to proper laws, yet use the wealth they obtain to give alms, will fall into the realm of ghosts and spirits, becoming Kumbhanda ghosts (Kumbhanda, a type of transforming ghost), able to transform into various five desires (form, sound, smell, taste, touch) for self-entertainment. Or, like a person full of anger, contrariness, and fondness for wine and meat, yet practices giving, will fall into the realm of earth Yaksha ghosts (Yaksha, nature spirits), constantly obtaining various joys, music, and food. Or, like someone who is strong and brave, yet is able to give carriages and horses in place of walking, will fall into the realm of empty space Yakshas, possessing great strength, arriving like the wind. Or, like someone with a jealous heart, fond of contention, yet is able to give good houses, bedding, clothing, and food, will be born in palace-observatory flying Yakshas, possessing various entertainment and convenient items for the body. If one troubles others, forcibly demanding their possessions to cultivate blessings, one will instead incur sin. It is better to quiet the mind and cultivate the inner self, obtaining even greater benefits. The Yogacarabhumi-sastra states, 'If a Bodhisattva's giving causes suffering to others, or if they are coerced, encroached upon, or if the requests are unlawful, whether relying on one's own strength or the strength of others, one cannot follow their desires. For the sake of sentient beings, one would rather abandon one's own life than comply with their desires. If it leads to coercion, then one should not give. This is not the time for a Bodhisattva to practice pure giving. The situations in which a Bodhisattva does not give externally are when sentient beings come seeking women, fire, knives, wine, matchmakers, performances, and all other unlawful things, the Bodhisattva does not give. If one gives, it will instead cause more evil, leading to falling into evil realms, unable to reach the other shore. If others come seeking parts of my body, then one must give, without needing to consider whether the other person will develop a sense of discouragement.' The Upasaka Sutra states, 'If one troubles one's family to obtain wealth for giving, although this person will receive great rewards in the future, their body will suffer from illness. If one cannot first support one's parents, troubles one's wife, servants, and maids, causing them hardship, yet practices giving, this is called an evil person, and it is false.'
名施不名義施。如是施者名無憐愍。不知恩報。是人未來。雖得財寶常求不集。不能出用。身多病苦。以此文證強役人物。營修福者反招苦報。何名出益。今時末世道俗訛替。競興齋講。強抑求財營修塔寺。依經不合。反招前罪。不如靜坐內修實行。出離中勝無過於此。若有凈心為人說法。前人敬誠求法舍施。即須為說令成福智。不得見有前判雷同總撥。妄生譏謗抑遏前福。又無性攝論釋云。謂菩薩見彼有情。于其財位有重業障。故不施與。勿令惠施空無有果。設復施彼亦不能受。何用施為。如有頌曰。
如母乳嬰兒 一經月無倦 嬰兒喉若閉 乳母欲何為 寧使貧乏于財位 遠離惡趣諸惡行 勿被富貴亂諸根 令感當來諸苦器
又增壹阿含經云。爾時世尊告諸比丘。應時之施有五事益。云何為五。一者施遠來人。二者施遠去人。三者施病人。四者儉時施。五者若初得新果蓏。若穀食等。先與持戒精進人。然後自食。是故欲行此五施。當念隨時施。若應時凈施者。還得應時果報。謂隨時所宜凈心而施。若寒時施溫室氈被薪火暖食等。若熱時施涼室輕衣水扇給物等。渴時與漿。饑時給食。風雨時供送。天和請僧。如是隨時應情令悅。未來獲福還受順報。
福田緣第六
如優婆塞戒
【現代漢語翻譯】 現代漢語譯本： 名為施捨卻不是爲了正義的施捨，這樣的施捨叫做沒有憐憫心，不知感恩回報。這樣的人未來即使得到財寶，也總是求取而不能積聚，不能拿出來使用，自身多病多苦。用這些文字來證明，強迫役使他人，營建修繕福業的人，反而會招來苦報，這算什麼利益呢？現在末法時代，僧俗兩界都變得虛偽浮誇，競相舉辦齋會講經，強行壓榨求取錢財來營建修繕塔寺，依據佛經是不合法的，反而會招來之前的罪過。不如向內修行，實行正道，從中出離才是最好的。如果有人以清凈心為人說法，聽法的人以恭敬誠懇的心求法並施捨，就應當為他們說法，使他們成就福德和智慧。不能見到有人施捨就一概否定，妄加譏諷誹謗，壓制別人的福報。又《無性攝論》解釋說：『菩薩見到那些眾生，對於他們的財富有很重的業障，所以不施捨給他們，不要讓惠施變得空無結果。即使施捨給他們，他們也不能接受，施捨又有什麼用呢？』如有頌說： 『如同母親餵養嬰兒，一個月都不厭倦，如果嬰兒喉嚨閉塞，乳母想要餵養又有什麼用呢？寧可讓他們貧乏于財物，遠離惡趣的各種惡行，也不要讓他們被富貴迷惑心智，以致於感受未來的各種苦難。』 又《增壹阿含經》說：『那時，世尊告訴諸位比丘，應時的施捨有五種益處。哪五種呢？一是施捨給遠道而來的人，二是施捨給遠道離去的人，三是施捨給病人，四是在饑荒年施捨，五是如果剛得到新的瓜果蔬菜或穀物等，先供養給持戒精進的人，然後自己再吃。』所以想要實行這五種施捨，應當想著隨時施捨。如果應時清凈地施捨，還能得到應時的果報。就是說，隨著時節的需要，以清凈心去施捨。比如寒冷時施捨溫暖的房間、毛毯被子、柴火暖食等，炎熱時施捨涼爽的房間、輕薄的衣服、水和扇子等。口渴時給予飲水，飢餓時給予食物，颳風下雨時提供庇護，天氣晴朗時請僧人說法。像這樣隨時應情，使人感到愉悅，未來就能獲得福報，並受到順意的回報。 《福田緣第六》 如優婆塞戒
【English Translation】 English version: A gift is called a 'gift' but not a 'righteous gift'. Such a giver is called without pity and does not know how to repay kindness. Such a person in the future, even if they obtain wealth, will always seek but not accumulate, and will not be able to use it. Their body will have much sickness and suffering. Using these words to prove that forcing and employing people to build and repair meritorious deeds will instead bring suffering as a reward. What benefit is there in that? Now, in this degenerate age, both monks and laity have become false and extravagant, competing to hold vegetarian feasts and lectures, forcibly extorting money to build and repair pagodas and temples. According to the scriptures, this is not in accordance with the Dharma and will instead bring about previous sins. It is better to cultivate oneself internally and practice the true path. There is no greater liberation than this. If someone speaks the Dharma with a pure heart, and the listener seeks the Dharma with reverence and sincerity and makes offerings, then one should speak the Dharma for them, so that they may achieve merit and wisdom. One should not see someone making offerings and then summarily reject them, rashly criticizing and slandering, suppressing their future blessings. Furthermore, the Wu Xing She Lun (Commentary on the Summary of the Nature of Things) explains: 'When a Bodhisattva sees that sentient beings have heavy karmic obstacles regarding their wealth, they do not give to them, lest the act of giving be empty and without result. Even if they were to give to them, they would not be able to receive it, so what is the use of giving?' As a verse says: 'Like a mother nursing an infant, never tiring for a month, if the infant's throat is blocked, what can the mother do?', 'Rather let them be poor in wealth, and stay away from evil deeds in evil realms, than to be confused by riches and wealth, so that they feel the future suffering.' Furthermore, the Ekottara Agama Sutra says: 'At that time, the World Honored One told the Bhikshus, timely giving has five benefits. What are the five? First, giving to those who come from afar. Second, giving to those who go far away. Third, giving to the sick. Fourth, giving during times of famine. Fifth, if one has just obtained new fruits, vegetables, or grains, one should first offer them to those who uphold the precepts and are diligent, and then eat them oneself.' Therefore, if you wish to practice these five kinds of giving, you should think of giving at the appropriate time. If one gives purely at the appropriate time, one will also receive the appropriate reward. That is to say, according to the needs of the season, give with a pure heart. For example, in cold weather, give warm rooms, blankets, firewood, and warm food. In hot weather, give cool rooms, light clothing, water, and fans. Give water to the thirsty, food to the hungry, shelter during wind and rain, and invite monks to speak the Dharma when the weather is good. In this way, responding to the situation and making people happy, one will obtain blessings in the future and receive favorable rewards. Fukuden'en (Causes and Conditions of the Field of Merit) Sixth Like the Upasaka Precepts
經云。若施畜生得百倍報。施破戒者得千倍報。施持戒者得十萬倍報。施外道離欲人得百萬報。施向道者得千億報。施須陀洹得無量報。向斯陀含亦無量報。乃至成佛亦無量報。我今為汝。分別諸福田故作是說。若能至心生大憐愍施於畜生。專心恭敬施於諸佛。其福正等無有差別。言百倍者。得如願壽命色力安辯。施於彼者。施主后得壽命色力安樂辯才。各各百倍。乃至無量亦復如是。故我于契經中說。我施捨利弗。舍利弗亦施於我。然我得多非舍利弗得福多也。或有人說。受者作惡。罪及施主是義不然。何以故。施主施時為破彼苦。非為作罪。是故施主應得善果。受者作惡罪自鐘已。不及施主。問若施聖人得福多者。云何經說。智人行施不簡福田。答今釋此意義有多途。明能施之人有愚智之別。所施之境有悲敬之殊。悲是貧苦。敬是三寶。悲是田劣而心勝。敬是田勝而心劣。若取心勝施佛。則不如施貧。故像法決疑經云。有諸眾生。見他聚集作諸福業。但求名聞。傾家財物以用佈施。及見貧窮孤獨。呵罵驅出不濟一毫。如此眾生名為顛倒作善。癡狂修福名為不正作福。如此人等甚可憐愍。用財甚多獲福甚少。善男子。我於一時告諸大眾。若人于阿僧祇。身供養十方諸佛並諸菩薩及聲聞眾。不如有人施畜生一口飲食。
【現代漢語翻譯】 現代漢語譯本：經中說，如果佈施給畜生，可以得到百倍的果報；佈施給破戒的人，可以得到千倍的果報；佈施給持戒的人，可以得到十萬倍的果報；佈施給外道中離欲的人，可以得到百萬倍的果報；佈施給趣向正道的人，可以得到千億倍的果報；佈施給須陀洹（Sotapanna，入流果）可以得到無量果報；佈施給斯陀含（Sakadagami，一來果）也得到無量果報，乃至佈施給成就佛果的人也得到無量果報。我現在為你們分別說明各種福田的差別，所以這樣說。如果能夠至誠地生起大慈悲心佈施給畜生，專心恭敬地佈施給諸佛，這兩種佈施的福報是相等的，沒有差別。所說的百倍，是指佈施者可以得到如意的壽命、容色、力量、安樂和辯才。佈施給那些對象，佈施者之後可以得到壽命、容色、力量、安樂和辯才，各自增長百倍，乃至無量倍，也是如此。所以我曾在契經中說過，我佈施給舍利弗（Sariputta，智慧第一的佛陀弟子），舍利弗也佈施給我，但我得到的利益更多，並非舍利弗得到的福報更多。或者有人說，受施者作惡，罪過會牽連到佈施者，這種說法是不對的。為什麼呢？因為佈施者佈施的時候是爲了解除他們的痛苦，而不是爲了讓他們作惡。所以佈施者應該得到善果，受施者作惡，罪過由他自己承擔，不會牽連到佈施者。問：如果佈施給聖人得到的福報更多，為什麼經中又說，有智慧的人行佈施不應選擇福田呢？答：現在解釋這個意義有很多方面。要明白能佈施的人有愚笨和智慧的區別，所佈施的對象有悲憫和尊敬的不同。悲憫是指貧窮困苦的人，尊敬是指三寶（佛、法、僧）。悲憫是田地不好但發心殊勝，尊敬是田地殊勝但發心一般。如果只取田地殊勝而佈施給佛，就不如佈施給貧困的人。所以《像法決疑經》中說，有些眾生，看到別人聚集在一起做各種福業，只是爲了追求名聲，傾盡家財來佈施，卻看到貧窮孤獨的人，就呵斥驅趕，不給他們一點幫助。這樣的眾生叫做顛倒行善，癡狂修福，叫做不正當的修福。這樣的人很可憐，花費很多錢財，得到的福報卻很少。善男子，我曾經告訴大眾，如果有人在無數阿僧祇（asamkhya，無數）的時間裡，供養十方諸佛以及諸菩薩和聲聞眾，還不如有人佈施給畜生一口食物。 English version: The Sutra says: 'If one gives to animals, one will receive a hundredfold reward. If one gives to those who break the precepts, one will receive a thousandfold reward. If one gives to those who uphold the precepts, one will receive a hundred thousandfold reward. If one gives to non-Buddhist ascetics who are free from desire, one will receive a millionfold reward. If one gives to those who are on the path to enlightenment, one will receive a hundred billionfold reward. If one gives to a Sotapanna (stream-enterer), one will receive immeasurable reward. Giving to a Sakadagami (once-returner) also yields immeasurable reward, and even giving to one who has attained Buddhahood also yields immeasurable reward.' I say this now to explain the distinctions among various fields of merit for you. If one can sincerely generate great compassion and give to animals, and wholeheartedly and respectfully give to all Buddhas, the merit from these two types of giving is equal, without any difference. The 'hundredfold' refers to the giver obtaining desired lifespan, appearance, strength, peace, and eloquence. By giving to those recipients, the giver will later obtain lifespan, appearance, strength, peace, and eloquence, each increased a hundredfold, and so on up to immeasurable. Therefore, I said in the Sutra, 'I gave to Sariputta (chief disciple of the Buddha known for his wisdom), and Sariputta also gave to me, but I gained more, not that Sariputta gained more merit.' Some might say that if the recipient commits evil, the sin will affect the giver, but this is not true. Why? Because when the giver gives, it is to relieve their suffering, not to enable them to commit evil. Therefore, the giver should receive good results. If the recipient commits evil, the sin falls upon them and does not affect the giver. Question: If giving to sages yields more merit, why does the Sutra say that wise people should not be selective about the field of merit when giving? Answer: Now, there are many ways to explain this meaning. It should be understood that there is a difference between foolish and wise givers, and there is a difference between compassion and respect in the objects of giving. Compassion refers to the poor and suffering, and respect refers to the Three Jewels (Buddha, Dharma, Sangha). Compassion is a poor field but the intention is superior, and respect is a superior field but the intention is ordinary. If one only considers the superior field and gives to the Buddha, it is not as good as giving to the poor. Therefore, the Sutra on Resolving Doubts in the Semblance Dharma says, 'There are beings who, seeing others gathering to perform various meritorious deeds, only seek fame and exhaust their wealth in giving, but when they see the poor and lonely, they scold and drive them away, not giving them even a hair's worth of help. Such beings are called inverted in doing good, foolishly cultivating merit, and are called improperly cultivating merit. Such people are very pitiful, spending much wealth but obtaining little merit. Good man, at one time I told the assembly that if someone were to make offerings to all the Buddhas in the ten directions, as well as all the Bodhisattvas and Sravakas (disciples), for countless asamkhyas (incalculable number) of lifetimes, it would not be as good as someone giving a mouthful of food to an animal.'
【English Translation】 The Sutra says: 'If one gives to animals, one will receive a hundredfold reward. If one gives to those who break the precepts, one will receive a thousandfold reward. If one gives to those who uphold the precepts, one will receive a hundred thousandfold reward. If one gives to non-Buddhist ascetics who are free from desire, one will receive a millionfold reward. If one gives to those who are on the path to enlightenment, one will receive a hundred billionfold reward. If one gives to a 'Sotapanna' (stream-enterer), one will receive immeasurable reward. Giving to a 'Sakadagami' (once-returner) also yields immeasurable reward, and even giving to one who has attained Buddhahood also yields immeasurable reward.' I say this now to explain the distinctions among various fields of merit for you. If one can sincerely generate great compassion and give to animals, and wholeheartedly and respectfully give to all Buddhas, the merit from these two types of giving is equal, without any difference. The 'hundredfold' refers to the giver obtaining desired lifespan, appearance, strength, peace, and eloquence. By giving to those recipients, the giver will later obtain lifespan, appearance, strength, peace, and eloquence, each increased a hundredfold, and so on up to immeasurable. Therefore, I said in the Sutra, 'I gave to 'Sariputta' (chief disciple of the Buddha known for his wisdom), and 'Sariputta' also gave to me, but I gained more, not that 'Sariputta' gained more merit.' Some might say that if the recipient commits evil, the sin will affect the giver, but this is not true. Why? Because when the giver gives, it is to relieve their suffering, not to enable them to commit evil. Therefore, the giver should receive good results. If the recipient commits evil, the sin falls upon them and does not affect the giver. Question: If giving to sages yields more merit, why does the Sutra say that wise people should not be selective about the field of merit when giving? Answer: Now, there are many ways to explain this meaning. It should be understood that there is a difference between foolish and wise givers, and there is a difference between compassion and respect in the objects of giving. Compassion refers to the poor and suffering, and respect refers to the Three Jewels ('Buddha', 'Dharma', 'Sangha'). Compassion is a poor field but the intention is superior, and respect is a superior field but the intention is ordinary. If one only considers the superior field and gives to the Buddha, it is not as good as giving to the poor. Therefore, the Sutra on Resolving Doubts in the Semblance Dharma says, 'There are beings who, seeing others gathering to perform various meritorious deeds, only seek fame and exhaust their wealth in giving, but when they see the poor and lonely, they scold and drive them away, not giving them even a hair's worth of help. Such beings are called inverted in doing good, foolishly cultivating merit, and are called improperly cultivating merit. Such people are very pitiful, spending much wealth but obtaining little merit. Good man, at one time I told the assembly that if someone were to make offerings to all the Buddhas in the ten directions, as well as all the Bodhisattvas and Sravakas (disciples), for countless 'asamkhyas' (incalculable number) of lifetimes, it would not be as good as someone giving a mouthful of food to an animal.'
其福勝彼百千萬倍無量無邊。乃至施與餓狗蟻子等。悲田最勝。
又智度論云。如舍利弗。以一缽飯上佛。佛即回施狗。而問舍利弗。誰得福多。舍利弗言。如我解佛法義。佛施狗得福多。
若據敬法重人。職位修道。敬田即勝。故優婆塞戒經云。若施畜生得百倍報。乃至須陀洹得無量報。羅漢辟支尚不如佛。況余類也。若據平等而行施者無問悲敬。等心而施得福弘廣。故維摩經云。分作二分。一分施佛難勝如來。一分與城中最下乞人。福田無二也。
又賢愚經云。佛姨母。摩訶波阇波提。佛已出家。手自紡織。預作一端金色之疊。積心繫想唯俟于佛。既得見佛喜發心髓。即持此疊奉上如來。佛告憍曇彌。汝持此壘往奉眾僧。波提重白佛言。自佛出家心每思念。故手自紡織規心俟佛。唯愿垂愍為我受之。佛告之曰。知母專心欲用施我。然恩愛心福不弘廣。若施眾僧獲報彌多。我知此事。是以相勸。
又居士請僧福田經云。別請五百羅漢。不如僧次一凡夫僧。吾法中無受別請法。若有別請僧者。非吾弟子。是六師法。七佛所不可。故知施有三種。故不可以一概論也。
相對緣第七
述曰。此別有五種相對。第一田財相對有四。一田勝財劣。如童子施土與佛等。二財勝田劣。如將寶
【現代漢語翻譯】 現代漢語譯本：其福勝過那百千萬倍，無量無邊。乃至施捨給飢餓的狗和螞蟻等，悲田最為殊勝。
又《智度論》說，如舍利弗（Śāriputra，佛陀十大弟子之一），用一缽飯供養佛陀，佛陀卻轉而施捨給狗，然後問舍利弗，誰得到的福報更多。舍利弗說：『依我理解的佛法義理，佛陀施捨給狗得到的福報更多。』
如果根據尊敬佛法、尊重修行之人，以及重視職位和修道的角度來看，敬田就更為殊勝。所以《優婆塞戒經》說：『如果佈施給畜生，能得到百倍的果報，乃至佈施給須陀洹（Srotaāpanna，佛教四果位中的初果），能得到無量的果報。』羅漢（Arhat）和辟支佛（Pratyekabuddha，緣覺）尚且不如佛陀，更何況是其他種類呢？如果根據平等心而行佈施，無論悲田還是敬田，以平等心佈施，得到的福報就弘大廣闊。所以《維摩經》說：『（應將財物）分成兩份，一份佈施給佛陀難勝如來（Duḥsaṃdarśa-tathāgata），一份給予城中最貧困的乞丐，（這兩種）福田沒有差別。』
又《賢愚經》說，佛陀的姨母摩訶波阇波提（Mahāprajāpatī，佛陀的姨母及養母），在佛陀出家后，親手紡織，預先織好一端金色的布疊，心中一直想著佛陀。等到見到佛陀，內心歡喜，於是拿著這布疊供養如來。佛陀告訴喬曇彌（Gautamī，摩訶波阇波提的別稱）：『你拿著這布疊去供養眾僧。』波阇波提再次對佛陀說：『自從佛陀出家后，我心中常常思念佛陀，所以親手紡織，一心想著供養佛陀，唯愿佛陀慈悲憐憫，接受我的供養。』佛陀告訴她說：『我知道你專心想要用它來供養我，然而以恩愛心所獲得的福報並不弘大廣闊，如果佈施給眾僧，獲得的果報會更多。我知道這件事，所以勸你這樣做。』
又《居士請僧福田經》說：『單獨邀請五百羅漢，不如按照僧團的次序供養一位凡夫僧。我的佛法中沒有接受特別邀請的規矩。如果有特別邀請僧人的，不是我的弟子，那是六師外道的做法，是過去七佛所不允許的。』由此可知佈施有三種情況，所以不能一概而論。
相對緣第七
述曰：這裡分別有五種相對。第一是田和財的相對，有四種情況：一是田勝過財，財不如田，如童子用土供養佛陀等；二是財勝過田，田不如財，如將寶
【English Translation】 English version: The merit surpasses that by hundreds of thousands of times, immeasurable and boundless. Even giving to hungry dogs and ants, the field of compassion is the most excellent.
Furthermore, the Mahāprajñāpāramitopadeśa (智度論) says, 'For example, Śāriputra (舍利弗, one of the Buddha's ten principal disciples) offered a bowl of rice to the Buddha. The Buddha then gave it to a dog and asked Śāriputra, 'Who gains more merit?' Śāriputra said, 'According to my understanding of the meaning of the Buddha's teachings, the Buddha gains more merit by giving to the dog.'
If based on respecting the Dharma, honoring those who cultivate, and valuing position and practice, the field of respect is superior. Therefore, the Upāsaka Sūtra (優婆塞戒經) says, 'If one gives to animals, one receives a hundredfold reward, and even giving to a Srotaāpanna (須陀洹, 'stream-enterer', the first of the four stages of enlightenment) receives immeasurable reward.' Arhats (羅漢) and Pratyekabuddhas (辟支佛, 'solitary Buddhas') are still not equal to the Buddha, let alone other beings. If one gives with an equal mind, regardless of the field of compassion or respect, giving with an equal mind brings vast and extensive merit. Therefore, the Vimalakīrti Sūtra (維摩經) says, 'Divide it into two parts. Give one part to the Buddha, the Tathāgata Duḥsaṃdarśa (難勝如來, 'hard to see Tathagata'), and give one part to the poorest beggar in the city. There is no difference in the fields of merit.'
Furthermore, the Sūtra of the Wise and the Foolish (賢愚經) says, 'The Buddha's aunt, Mahāprajāpatī (摩訶波阇波提, Buddha's aunt and foster mother), after the Buddha had left home, spun and wove herself, preparing a piece of golden cloth. Her mind was always focused on the Buddha. When she saw the Buddha, her heart rejoiced, and she offered this cloth to the Tathāgata. The Buddha told Gautamī (憍曇彌, another name for Mahāprajāpatī), 'Take this cloth and offer it to the Sangha.' Prajāpatī said to the Buddha again, 'Since the Buddha left home, I have always thought of the Buddha, so I spun and wove myself, intending to offer it to the Buddha. I only hope that the Buddha will have compassion and accept my offering.' The Buddha told her, 'I know that you wholeheartedly want to use it to offer to me, but the merit gained from a mind of affection is not vast and extensive. If you give it to the Sangha, you will receive even more reward. I know this, so I advise you to do so.'
Furthermore, the Sūtra on the Field of Merit of a Layman Inviting the Sangha (居士請僧福田經) says, 'Individually inviting five hundred Arhats is not as good as offering to an ordinary monk in the order of the Sangha. In my Dharma, there is no rule for accepting individual invitations. If there are those who individually invite monks, they are not my disciples, but follow the practices of the six heretical teachers, which are not approved by the seven Buddhas of the past.' From this, we know that there are three kinds of giving, so we cannot generalize.
The Seventh Condition of Relativity
Statement: Here, there are five kinds of relativity. The first is the relativity of the field and wealth, which has four situations: First, the field is superior to the wealth, and the wealth is inferior to the field, such as a child offering dirt to the Buddha, etc. Second, the wealth is superior to the field, and the field is inferior to the wealth, such as taking treasure
施貧人等。三田財俱勝。如將寶施佛等。四田財俱劣。如將草施畜等。
第二輕重相對有四。一心重財輕。如貧女將一疊施大眾。得福弘多。二財重心輕。如王夫人心慢多將寶物施眾得福鮮少(下二可知)。
第三空有相對。一空心不空境。如雖學空觀然惜財不施。還得貧報。二空境不空心。知財施得富恒多樂舍。得福增多(下二可知)。
第四多少相對。如法句喻經云。施有四事。何等為四。一者施多得福少者。如愚癡之人祭祠。飲酒歌舞損費錢寶。無有福慧。是為施多得福少。二施少得福多者。如能以慈心奉道德人。眾僧食已精進學誦。施此雖少其福彌大。是為施少得福多。三施少得福少者。如慳貪惡意施邪見外道兩俱愚癡。是故施少得福亦少。四施多得福亦多者。若有賢者。覺世無常。好心出財。起立塔寺精舍園果。供養三尊。衣被履屣床榻廚膳。斯福如五大河流。入于大海。福流如是世世不斷。是為施多其報亦多。
第五染凈相對。如智度論云。佛法中有四種佈施。一施者清凈受者不凈。二施者不凈受者清凈。三施受俱凈。四施受俱不凈。且偏解一句。余類可解。何等二俱清凈者。如佛自供養佛故。是為二俱清凈。如東方寶積佛功德力所生華。寄十住法身普明菩薩。送此華來上散釋
【現代漢語翻譯】 現代漢語譯本： 施捨給貧窮的人等等，屬於三田（指功德田、恩田、悲田）中，財物和福報都殊勝的情況。如果將珍寶佈施給佛等等，屬於四田中，財物和福報都較差的情況。如同將草料施捨給牲畜等等。
第二，輕重相對有四種情況：一是心重而財物輕，比如貧窮的女子將僅有的一點錢財佈施給大眾，得到的福報非常多。二是財物重而心輕，比如王夫人心懷傲慢，拿出許多寶物佈施給大眾，得到的福報很少（下兩種情況可以依此類推）。
第三，空有相對。一是空心而不空境，比如雖然學習空觀，但吝惜錢財而不佈施，仍然會得到貧窮的果報。二是空境而不空心，知道佈施錢財可以得到富裕，並且總是樂於施捨，得到的福報會增多（下兩種情況可以依此類推）。
第四，多少相對。如《法句喻經》所說：佈施有四種情況。哪四種呢？一是佈施多而得福少，比如愚癡的人祭祀鬼神，飲酒歌舞，耗費錢財，卻沒有福慧。這是佈施多而得福少。二是佈施少而得福多，比如能以慈悲心供養有道德的人，供養僧眾飲食后，他們精進學習誦讀佛經。這種佈施雖然少，但福報卻非常大。這是佈施少而得福多。三是佈施少而得福少，比如慳吝貪婪，懷著惡意佈施給邪見的外道，雙方都愚癡。所以佈施少，得到的福報也少。四是佈施多而得福也多，如果有賢德的人，覺悟到世事無常，以好的心意拿出錢財，建造佛塔、寺廟、精舍、園林果樹，供養佛、法、僧三寶（Triratna），提供衣服、鞋子、床榻、飲食。這種福報就像五大河流，匯入大海一樣，福報的流淌就像這樣，世世代代不會斷絕。這是佈施多，得到的果報也多。
第五，染凈相對。如《智度論》所說：佛法中有四種佈施。一是施者清凈而受者不清凈。二是施者不清凈而受者清凈。三是施者和受者都清凈。四是施者和受者都不清凈。這裡只解釋一句，其餘的可以依此類推。什麼是施者和受者都清凈呢？比如佛自己供養佛，這就是施者和受者都清凈。如同東方寶積佛（Ratnakuta Buddha）以功德力所生之華，寄給十住位的法身普明菩薩（Samantabhadra），讓他將此華散在釋迦牟尼佛（Sakyamuni Buddha）身上。
【English Translation】 English version: Giving to the poor and others falls into the category of the three fields (merit field, gratitude field, compassion field), where both wealth and merit are superior. If one offers treasures to the Buddha (Buddha) and others, it falls into the category of the four fields, where both wealth and merit are inferior, like offering grass to livestock.
Secondly, there are four relative degrees of importance: First, the mind is weighty while the wealth is light. For example, a poor woman gives her only bit of money to the public, and receives abundant merit. Second, the wealth is weighty while the mind is light. For example, Lady Wang, with an arrogant mind, gives many treasures to the public, and receives little merit (the following two can be understood accordingly).
Thirdly, relative to emptiness and existence: First, an empty mind but not an empty environment. For example, although one studies the contemplation of emptiness, one is stingy with wealth and does not give, and still receives the retribution of poverty. Second, an empty environment but not an empty mind. Knowing that giving wealth leads to wealth, and always being happy to give, one receives increasing merit (the following two can be understood accordingly).
Fourthly, relative to quantity: As the Dharmapada Sutra says: There are four kinds of giving. What are the four? First, giving much but receiving little merit, such as a foolish person sacrificing to spirits, drinking, singing, and dancing, wasting money and treasures, without wisdom or merit. This is giving much but receiving little merit. Second, giving little but receiving much merit, such as being able to offer with a compassionate heart to virtuous people, and after offering food to the Sangha (community of monks), they diligently study and recite the scriptures. Although this giving is little, its merit is very great. This is giving little but receiving much merit. Third, giving little and receiving little merit, such as being stingy and greedy, giving with malicious intent to heretical outsiders with wrong views, both parties being foolish. Therefore, giving little, the merit received is also little. Fourth, giving much and receiving much merit, if there is a virtuous person who realizes the impermanence of the world, and with a good heart takes out wealth to build pagodas, temples, monasteries, gardens, and orchards, offering to the Three Jewels (Triratna) - Buddha, Dharma, and Sangha, providing clothing, shoes, beds, and food. This merit is like the five great rivers flowing into the ocean. The flow of merit is like this, never ceasing from generation to generation. This is giving much, and the retribution received is also much.
Fifthly, relative to purity and impurity: As the Mahaprajnaparamita Sastra says: In the Buddha-dharma, there are four kinds of giving. First, the giver is pure but the receiver is impure. Second, the giver is impure but the receiver is pure. Third, both the giver and the receiver are pure. Fourth, both the giver and the receiver are impure. Let's explain one sentence, and the rest can be understood accordingly. What is it when both the giver and the receiver are pure? For example, when the Buddha himself makes offerings to the Buddha, this is when both the giver and the receiver are pure. It is like the flowers produced by the power of merit of the Ratnakuta Buddha (Buddha of the Treasure Heap) in the East, sent to the Bodhisattva Samantabhadra (Universal Virtue Bodhisattva) of the tenth stage of the Dharma-body, to scatter these flowers upon Sakyamuni Buddha (Sage of the Shakya Clan).
迦牟尼佛。知十方佛。是第一福田。是為二俱清凈(余句可解)。
又優婆塞戒經云。佛言若人有財。見有求者。言無言拒。當知是人。已說來世貧窮薄德。如是之人名為放逸。自說無財。是義不然。何以故。一切水草人無不有。雖是國主不必能施。雖是貧窮非不能施。何以故。貧窮之人亦有食分。食已洗器棄盪滌汁。施應食者亦得福德。若以塵麨施於蟻子。亦得無量福德果報。天下極貧誰當無此塵許麨耶。誰有一日不食三摶麨命不全者。是故諸人。應以食半施於乞者。善男子。極貧乏人。誰有赤體無衣服者。若有衣服。豈無一線施人系瘡。一指許財作燈炷耶。天下之人誰有貧窮當無身者。如其有身見他作福。身應往助歡喜無厭。亦名施生。亦得福德。或時有分。或有與等。或有勝者。以是因緣。我受波斯匿王食時亦咒愿。王及貧窮人所得功德。等無差別。如人買香。涂香末香。散香燒香如是四香。有人觸者買者量者等施無異。而是諸香不失毫釐。修施之法亦復如是。若多若少。若粗若細。若隨喜心身往佐助。若遙見聞心生歡喜。其心等故。所得果報無有差別。若無財物見他施已。心不喜信疑于福田。是名貧窮。若多財寶自在無礙。有良福田。內無信心不能奉施。亦名貧窮。是故智者自觀。餘一摶食。自食則生
【現代漢語翻譯】 現代漢語譯本： 迦牟尼佛（釋迦牟尼佛的尊稱）說：『知道十方諸佛，是第一等的福田（指能夠帶來無量福報的場所或對像）。』這就是所謂的二俱清凈（指施者和受者都清凈）。（其餘的句子容易理解）。
《優婆塞戒經》中又說，佛說：『如果有人有錢財，見到向他乞求的人，用沒有錢的話來拒絕，應當知道這個人，已經預示了來世的貧窮和淺薄的福德。這樣的人叫做放逸（指懈怠放縱）。自己說沒有錢，這個說法是不對的。為什麼呢？一切水草，人沒有不擁有的。即使是國王，也未必能夠佈施；即使是貧窮的人，也不是不能佈施。為什麼呢？貧窮的人也有自己的一份食物。吃完飯後，洗碗，把洗碗的廢水倒掉，用來佈施給應該得到食物的人，也能得到福德。如果用一點麵粉佈施給螞蟻，也能得到無量的福德果報。天下最貧窮的人，誰會沒有這一點麵粉呢？誰有一天不吃三小團麵粉就不能活命呢？所以，各位，應該把自己食物的一半佈施給乞討的人。善男子，極其貧乏的人，誰會赤身裸體沒有衣服呢？如果有了衣服，難道沒有一根線可以用來佈施給別人包紮傷口嗎？難道沒有一指甲蓋大小的錢財可以用來做燈芯嗎？天下的人，誰有貧窮到沒有身體的呢？如果有了身體，看到別人做善事，身體應該前去幫助，內心歡喜沒有厭倦，這也叫做施生（指佈施生命），也能得到福德。或者有時有份，或者有同等的，或者有勝過的。因為這個因緣，我接受波斯匿王（古代印度拘薩羅國的國王）的食物時，也祝願國王和貧窮的人所得的功德，相等沒有差別。就像有人買香，涂香、末香、散香、燒香，這四種香，有人觸控、有人購買、有人稱量，都一樣是佈施，沒有差別。而這些香不會因此而減少一絲一毫。修行佈施的方法也是這樣。無論是多是少，無論是粗是細，無論是隨喜心身前往幫助，還是遙遠地見到聽聞內心生起歡喜，因為心是平等的，所以得到的果報沒有差別。如果沒有財物，見到別人佈施后，內心不歡喜不相信，懷疑福田，這叫做貧窮。如果有很多財寶，自在無礙，有好的福田，內心沒有信心不能奉獻佈施，也叫做貧窮。所以，有智慧的人自己觀察，即使只剩下一團食物，自己吃了就活下去。』
【English Translation】 English version: Sakyamuni Buddha (an honorific title for Siddhartha Gautama) said, 'Knowing that the Buddhas of the ten directions are the foremost fields of merit (referring to places or objects that can bring immeasurable blessings).' This is what is meant by 'both giver and receiver are pure' (the remaining sentences are easily understood).
Furthermore, in the 'Upasaka Precept Sutra,' the Buddha said, 'If a person has wealth and sees someone begging from them, and refuses with the excuse of having no money, know that this person has already indicated poverty and shallow merit in their future lives. Such a person is called 'negligent' (referring to being lazy and indulgent). To say that one has no money is not right. Why? Everyone has access to water and grass. Even a king may not be able to give alms; even a poor person is not incapable of giving alms. Why? Poor people also have their share of food. After eating, washing the dishes, and discarding the wash water, giving it to someone who should receive food also gains merit. If one gives a little flour to ants, one also gains immeasurable merit and karmic rewards. Who in the world is so poor that they do not have this little bit of flour? Who cannot survive a day without eating three small balls of flour? Therefore, everyone should give half of their food to beggars. Good men, who is so extremely poor that they are naked without clothes? If they have clothes, do they not have a thread to give to others to bandage wounds? Do they not have a fingernail's worth of money to make a lamp wick? Who in the world is so poor that they do not have a body? If they have a body, when they see others doing good deeds, their body should go to help, and their heart should be joyful without weariness. This is also called 'giving life' (referring to giving life), and one can also gain merit. Sometimes there is a share, sometimes there is an equal share, and sometimes there is a superior share. Because of this cause, when I receive food from King Pasenadi (an ancient king of Kosala in India), I also wish that the merit gained by the king and the poor people is equal without difference. It is like someone buying incense—ointment incense, powdered incense, scattered incense, and burning incense—these four types of incense. Someone touches it, someone buys it, someone measures it; all are equally giving, without difference. And these incenses do not decrease by a hair's breadth because of it. The method of practicing giving is also like this. Whether it is much or little, whether it is coarse or fine, whether one goes to help with a joyful heart and body, or whether one sees and hears from afar and generates joy in the heart, because the heart is equal, the karmic rewards received are without difference. If one has no wealth and sees others giving, and one's heart is not joyful and does not believe, doubting the field of merit, this is called poverty. If one has much wealth and treasure, is free and unhindered, and has a good field of merit, but one's heart has no faith and cannot offer giving, this is also called poverty. Therefore, wise people should observe themselves; even if there is only one ball of food left, eating it themselves will allow them to live.'
。施他則死。猶應施與。況復多耶。智者復觀。世間若有持戒多聞。乃至獲得阿羅漢果。猶不能遮斷飢渴等。若房舍衣服飲食臥具病藥。皆由先世不施因緣。破戒之人若樂行施。是人雖墮餓鬼畜生。常得飽滿無所乏少。雖富有天地受無量樂。猶不知足。是故我應為無上樂。而行佈施。不為人天。何以故。無常故。有邊故。
若施主歡喜不悔。親近善人。財富自在生上族家。得人天樂至無上果。能離一切煩惱結縛。
若施主能自手施已。生上姓家。遇善知識。多饒財寶眷屬成就。能用能施。一切眾生喜樂見之。見已恭敬尊重讚歎。
又大丈夫論云。若慳心多者。雖復泥土重於金玉。若悲心多者。雖施金玉輕於草木。若慳心多者。喪失財寶心大憂惱。若行施者令受者喜悅。自亦喜悅。設有美食。若不施與而食啖者。不以為美。設有惡食。得行佈施然後食者。心中歡悅以為極美。若行施竟。有餘自食。善丈夫者。心生喜樂如得涅槃。無信心者誰信是語。設有粗食。有饑者在前。尚不能施與。況余勝物而能與人。若人于大水邊。尚不能以少水施與眾生。況余好財。是人於世間糞土。易得於水。慳貪之人。聞乞糞土猶懷吝惜。況復財物。
如有二人。一則大富。一則貧窮。有乞者來。如是二人俱懷苦惱
【現代漢語翻譯】 現代漢語譯本：如果吝惜不施捨，那麼自己就會死亡。即使這樣，也應該施捨，更何況有多餘的財物呢？智者進一步觀察，世間即使有持戒精嚴、博學多聞，乃至證得阿羅漢果（梵語：Arhat，斷盡煩惱，證入涅槃的聖者）的人，仍然不能避免飢渴等痛苦。如果房舍、衣服、飲食、臥具、醫藥等，都是由於前世沒有佈施的緣故。破戒之人如果樂於行佈施，這個人即使墮入餓鬼、畜生道，也能常常得到飽滿，不會缺乏。即使富有得擁有天地，享受無量的快樂，仍然不知滿足。所以，我應該爲了獲得無上的快樂，而行佈施，而不是爲了人天福報。為什麼呢？因為人天福報是無常的，有盡頭的。
如果施主歡喜佈施，沒有後悔之心，親近善人，財富自在，出生在上等家族，獲得人天福報，直至無上正果，能夠脫離一切煩惱的束縛。
如果施主能夠親手佈施，就能出生在上等姓氏的家族，遇到善知識（梵語：Kalyāṇa-mitra，引導人們走上正道的良師益友），擁有眾多的財富和圓滿的眷屬，能夠使用財物，也能夠佈施，一切眾生都喜歡見到他，見到后恭敬、尊重、讚歎。
《大丈夫論》中說，如果慳吝心重的人，即使泥土也看得比金玉重要。如果慈悲心重的人，即使佈施金玉也覺得輕如草木。如果慳吝心重的人，喪失財寶後會非常憂惱。如果行佈施，能讓接受者喜悅，自己也會喜悅。即使有美食，如果不佈施而自己吃掉，也不會覺得美味。即使有粗劣的食物，如果能夠先佈施然後再吃，心中也會歡悅，覺得非常美味。如果行佈施完畢，還有剩餘自己食用，善丈夫會心中生起喜悅，如同得到涅槃（梵語：Nirvāṇa，解脫生死輪迴的境界）一樣。沒有信心的人，誰會相信這些話呢？即使有粗劣的食物，有飢餓的人在面前，尚且不能施捨，更何況是更好的東西呢？如果有人在大水邊，尚且不能用少量的水施捨給眾生，更何況是好的財物呢？這種人在世間，糞土都比水容易得到。慳貪的人，聽到乞討糞土都會吝惜，更何況是財物呢？
如果有兩個人，一個非常富有，一個非常貧窮，有乞討者來，這兩個人都感到苦惱。
【English Translation】 English version: If one is stingy and does not give, then one will die. Even so, one should give, how much more so if one has surplus wealth? The wise further observe that even if there are those in the world who uphold the precepts strictly, are learned and wise, and even attain the fruit of Arhat (Sanskrit: Arhat, a saint who has exhausted all afflictions and entered Nirvana), they still cannot avoid suffering such as hunger and thirst. If one lacks housing, clothing, food, bedding, medicine, etc., it is due to the lack of giving in past lives. If a precept-breaker is happy to give, even if this person falls into the realms of hungry ghosts or animals, they will often be full and not lack anything. Even if one is rich and possesses the heavens and the earth, enjoying immeasurable happiness, one is still not satisfied. Therefore, I should give in order to obtain supreme happiness, not for the blessings of humans and gods. Why? Because the blessings of humans and gods are impermanent and have an end.
If the donor gives with joy and without regret, associates with good people, has wealth and freedom, is born into a noble family, obtains the blessings of humans and gods, and attains the supreme fruit, they will be able to break away from all the bonds of affliction.
If the donor is able to give with their own hands, they will be born into a family of noble lineage, encounter good teachers (Sanskrit: Kalyāṇa-mitra, virtuous friends who guide people on the right path), possess abundant wealth and perfect family, be able to use wealth, and also be able to give. All beings will be happy to see them, and upon seeing them, they will respectfully, honor, and praise them.
The Treatise on the Great Man says, 'If one has much stinginess, even mud is seen as more important than gold and jade. If one has much compassion, even giving gold and jade is felt to be as light as grass and wood. If one has much stinginess, one will be very distressed after losing wealth. If one gives, it will make the receiver happy, and oneself will also be happy. Even if there is delicious food, if one does not give it away but eats it oneself, one will not feel it is delicious. Even if there is coarse food, if one can give it away first and then eat it, one's heart will be joyful and feel it is extremely delicious. If one finishes giving and there is still some left for oneself to eat, a good man will feel joy in his heart, as if he has attained Nirvana (Sanskrit: Nirvāṇa, the state of liberation from the cycle of birth and death). Those without faith, who will believe these words? Even if there is coarse food, if there is a hungry person in front of one, one still cannot give it away, let alone better things? If someone is by a large body of water, they still cannot give a small amount of water to beings, let alone good wealth? For such a person in the world, dung is easier to obtain than water. A stingy person, upon hearing a request for dung, will still be stingy, let alone wealth?'
If there are two people, one very rich and one very poor, and a beggar comes, both of them will feel distressed.
。有財物者懼其求索。無財物者。我當云何得少財物與之。如是二人。憂苦雖同果報各異。貧悲念者。生天人中受無量樂。富慳貪者。生餓鬼中受無量苦。若菩薩但有悲愍心已為具足。況與少物。菩薩悲心念施無有財物。見人乞時不忍言無。悲苦墮淚。設聞他苦尚不能堪忍。況複眼見他苦惱而不救濟者。無有是處。有悲心者。見貧苦眾生無財可與。悲苦嘆息無可為喻。救眾生者。見眾生受苦悲泣墮淚。以墮淚故知其心受。菩薩淚有三時。一見修功德人。以愛敬故為之墮淚。二見苦惱眾生。無功德者。以悲愍故為之墮淚。三修大施時悲喜踴躍墮淚。計菩薩墮淚已來。多四大海水。世間眾生。舍于親屬悲泣墮淚。不及菩薩。見貧苦眾生無財施時。悲泣墮淚。菩薩聞乞者聲為之墮淚。乞者見菩薩雨淚。雖不言與。當知必得。菩薩見乞者來時極生悲苦。乞者得財物時。心生歡喜得滅悲苦。菩薩聞乞言時。悲泣墮淚不能自止。乞者言足。爾時菩薩。修行施已眾生滿足。便入山林修行禪定。滅除三毒。財物倍多無乞可施。我今出家斷諸結使。
持戒篇第二(此別二緣)
述意緣第一
竊聞。戒是人師。道俗咸奉。心為業主。凡聖俱制。良由三寶所資。四生同潤。故經曰。正法住正法滅。意在茲乎。是以持戒為德
【現代漢語翻譯】 現代漢語譯本：擁有財物的人害怕被乞求索取。沒有財物的人則想：『我該如何得到少許財物來給他呢？』這樣兩個人，憂愁和痛苦雖然相同，但果報卻各不相同。貧窮卻心懷悲憫的人，會生到天界享受無量的快樂。富有卻慳吝貪婪的人，會生到餓鬼道中遭受無量的痛苦。如果菩薩僅僅具有悲憫之心就已經足夠圓滿了，更何況是施捨少許財物呢。菩薩以悲憫之心想行佈施，卻沒有財物，見到有人乞討時，不忍心說沒有，悲傷痛苦地流下眼淚。即使聽到他人的痛苦都不能忍受，更何況親眼見到他人的苦惱而不去救濟呢？這是不可能的。有悲憫之心的人，見到貧窮困苦的眾生沒有財物可以施捨，悲傷嘆息，無法用言語來形容。救度眾生的人，見到眾生遭受痛苦，悲傷哭泣流淚，因為流淚的緣故，知道他的內心在承受。菩薩流淚有三種情況：一是見到修行功德的人，因為愛敬的緣故為之流淚；二是見到苦惱的眾生，沒有功德的人，因為悲憫的緣故為之流淚；三是修大布施時，悲喜交集而流淚。計算菩薩流淚以來，比四大海的海水還要多。世間眾生，因為捨棄親屬而悲傷哭泣流淚，也比不上菩薩見到貧窮困苦的眾生沒有財物可以施捨時，悲傷哭泣流淚。菩薩聽到乞討者的聲音就為之流淚。乞討者見到菩薩流淚，即使菩薩沒有說給，也應當知道一定能得到。菩薩見到乞討者來時，極其悲傷痛苦。乞討者得到財物時，菩薩的心中生起歡喜，悲傷痛苦得以消滅。菩薩聽到乞討者說話時，悲傷哭泣流淚不能停止。乞討者說足夠了，這時菩薩，修行佈施已經使眾生滿足，便進入山林修行禪定，滅除貪嗔癡三毒。即使財物加倍增多，也沒有可以乞討的對象可以施捨。我現在出家，斷除各種煩惱結縛。 持戒篇第二（此別二緣） 述意緣第一 我聽說，戒是人們的老師，道俗都共同尊奉。心是主人，凡人和聖人都受到它的制約。實在是由於三寶所資助，四生都共同受到潤澤。所以經書上說：『正法住世，正法滅亡』，意義就在這裡啊。因此，持戒被認為是美德。
【English Translation】 English version: Those who have wealth fear being begged from. Those who have no wealth think, 'How can I obtain a little wealth to give to him?' These two kinds of people, although their worries and suffering are the same, their karmic retributions are different. Those who are poor but have compassion will be born in the heavens and enjoy immeasurable happiness. Those who are rich but are stingy and greedy will be born in the realm of hungry ghosts and suffer immeasurable pain. If a Bodhisattva only has a compassionate heart, it is already complete, let alone giving a little wealth. A Bodhisattva wants to give with a compassionate heart but has no wealth. When seeing someone begging, they cannot bear to say no, and they shed tears of sorrow and pain. Even hearing of others' suffering is unbearable, let alone seeing others' suffering and not helping them? That is impossible. Those who have a compassionate heart, when seeing poor and suffering beings with no wealth to give, sigh with sorrow, which cannot be described. Those who save sentient beings, when seeing sentient beings suffering, weep with sorrow and shed tears. Because of shedding tears, it is known that their heart is suffering. A Bodhisattva sheds tears in three situations: first, when seeing people cultivating merit, they shed tears for them out of love and respect; second, when seeing suffering beings who have no merit, they shed tears for them out of compassion; third, when practicing great giving, they shed tears of joy and sorrow. Counting the tears shed by Bodhisattvas, they are more than the water in the four great oceans. Worldly beings, weeping with sorrow because of abandoning relatives, are not comparable to Bodhisattvas weeping with sorrow when seeing poor and suffering beings with no wealth to give. Bodhisattvas shed tears when hearing the voice of a beggar. When a beggar sees a Bodhisattva shedding tears, even if the Bodhisattva does not say they will give, they should know that they will surely receive something. When a Bodhisattva sees a beggar coming, they feel extremely sorrowful and painful. When a beggar receives wealth, the Bodhisattva's heart is filled with joy, and their sorrow and pain are extinguished. When a Bodhisattva hears a beggar speaking, they weep with sorrow and cannot stop. When the beggar says it is enough, at that time, the Bodhisattva, having practiced giving and satisfied sentient beings, then enters the mountains and forests to practice meditation, eliminating the three poisons (greed, hatred, and delusion). Even if wealth increases many times over, there is no one to beg from and give to. I am now renouncing the household life, cutting off all afflictions and bonds. Chapter Two on Upholding the Precepts (This Separates Two Causes) Section One on Explaining the Cause I have heard that precepts are the teacher of people, and both monastics and laity respect them. The mind is the master, and both ordinary and holy beings are governed by it. It is truly because of the support of the Three Jewels (Buddha, Dharma, Sangha), and the four kinds of beings (born from womb, egg, moisture, and transformation) are all nourished. Therefore, the sutra says, 'The Proper Dharma abides, the Proper Dharma declines,' the meaning lies here. Therefore, upholding the precepts is considered a virtue.
。顯自大經。性善可崇。明乎大論。或複方之日月。譬若寶珠。義等涂香。事同惜水。越度大海。號曰牢船。生長善牙。又稱平地。是以菩薩稟受。微塵不缺。羅漢護持。纖芥無犯。寧當抱渴而死。不飲水蟲。乃可被系而終。無傷草葉。書云。立身行道。揚名於後代。言行忠信。戰戰兢兢。豈可放縱心馬。不加轡勒。馳騁情猴。都無制鎖。浮囊既毀。前路何期。德瓶已破。勝緣長絕。或復要聚惡人。朋結兇黨。更相扇動。備造愆瑕。無慚無愧。不羞不恥。日更增甚。轉復沉浮。似若葶藶艾蒿。枝葉皆苦。訶梨果樹。遍體尤甘。從明入闇。無復出期。劫數既遙。痛傷難忍。於是鑊湯奔沸。猛氣沖天。爐炭赫曦。爆聲裂地。镕銅灌口。則腹爛肝銷。銅柱逼身。則骨肉俱盡。宛轉嗚呼。何可言念。如斯等苦。寔由毀戒也。
勸持緣第二
如大莊嚴論云。若能至心持戒。乃至歿命得現果報。我昔聞。難提跋提城有優婆塞。兄弟二人並持五戒。其弟爾時。卒患脅痛氣將欲絕。時醫語之。食新殺狗肉並使服酒。所患必除。病者向言。其狗肉者。為可於市買索食之。飲酒之事愿捨身命終。不犯戒而服於酒。其弟極困急。兄赍酒語弟。舍戒服酒以療其疾。弟白兄言。我雖病急。愿舍我身命不犯戒而飲此酒。即說偈言。
【現代漢語翻譯】 現代漢語譯本： 《顯自大經》闡明了本性的善良值得推崇，這在偉大的論著中得到了清晰的闡述。有些人將持戒比作日月的光輝，又好比珍貴的寶珠，認為持戒的意義等同於涂香（一種供養），持戒的行為如同珍惜用水。持戒能幫助我們越過生死的大海，因此被稱為堅固的船隻；持戒能使我們生長善良的種子，因此又被稱為平坦的土地。所以，菩薩接受戒律，即使是像微塵一樣細小的戒條也不會違犯；阿羅漢守護戒律，即使是像纖細的草芥一樣微小的戒條也不會觸犯。寧願抱著乾渴而死，也不飲用含有蟲子的水；寧願被囚禁至死，也不會傷害草葉。古書上說：『樹立德行，遵循正道，使美名流傳於後世。』言語行為要忠誠守信，要戰戰兢兢，如臨深淵，如履薄冰。怎麼可以放縱心中的野馬，不加以韁繩的約束；放任情慾的猿猴，完全沒有制約和鎖鏈呢？如果裝載渡河的皮囊已經破損，前方的道路還有什麼希望？如果裝滿功德的寶瓶已經破碎，殊勝的因緣就永遠斷絕了。有些人甚至還要聚集惡人，結成兇惡的團伙，互相煽動，製造各種罪過，沒有慚愧之心，沒有羞恥之感，一天比一天更加嚴重，不斷地沉淪。這就像葶藶和艾蒿，枝葉都是苦澀的；又不像訶梨果樹（一種藥用植物），全身都甘甜。從光明走向黑暗，再也沒有出來的希望。經歷的劫數非常遙遠，痛苦和創傷難以忍受。於是，沸騰的油鍋奔涌，猛烈的熱氣衝向天空；燃燒的爐炭發出耀眼的光芒，爆裂的聲音震動大地。將熔化的銅水灌入口中，那麼腹部就會腐爛，肝臟就會融化；用銅柱來逼迫身體，那麼骨肉就會全部消盡。痛苦地翻滾哀嚎，怎麼可以用言語來描述呢？像這樣的種種痛苦，都是由於毀壞戒律造成的。 勸持緣第二 如《大莊嚴論》所說：『如果能夠至誠懇切地持守戒律，乃至犧牲生命，也能得到現世的果報。』我過去聽說，在難提跋提城（Nandibhadrika）有兩個優婆塞（Upasaka，在家男居士）兄弟，都持守五戒。當時，弟弟突然得了脅痛病，氣息將要斷絕。醫生對他說，吃新宰殺的狗肉，並且服用酒，病就可以痊癒。病人回答說，狗肉可以到市場上購買，但是飲酒這件事，我寧願捨棄生命，也絕對不會爲了治病而破戒飲酒。弟弟非常痛苦危急，哥哥拿著酒對弟弟說，捨棄戒律，服用酒來治療你的疾病吧。弟弟對哥哥說，我雖然病得很重，寧願捨棄我的生命，也不會爲了喝這酒而破戒。於是說了一個偈頌：
【English Translation】 English version: The Sutra of Manifesting the Great Self elucidates that the goodness of inherent nature is worthy of reverence, which is clearly expounded in the great treatises. Some compare upholding precepts to the radiance of the sun and moon, or liken it to precious jewels, considering the significance of upholding precepts to be equivalent to applying fragrant unguents (a form of offering), and the act of upholding precepts to be like cherishing the use of water. Upholding precepts can help us cross the ocean of birth and death, hence it is called a sturdy vessel; upholding precepts can enable us to grow the seeds of goodness, hence it is also called level ground. Therefore, Bodhisattvas receive precepts, not violating even the slightest precept like a mote of dust; Arhats guard precepts, not transgressing even the most minute precept like a slender blade of grass. They would rather embrace death from thirst than drink water containing insects; they would rather be imprisoned until death than harm a blade of grass. Ancient books say: 'Establish virtue, follow the right path, and let your good name be passed down to future generations.' Speech and actions should be loyal and trustworthy, be cautious and conscientious, as if facing a deep abyss or treading on thin ice. How can one let loose the wild horse of the mind, without applying the restraint of reins; allow the monkey of desires to roam freely, without any control or chains? If the leather bag for crossing the river is already broken, what hope is there for the road ahead? If the precious vase filled with merit has been shattered, the auspicious causes and conditions will be forever severed. Some even gather evil people, forming wicked gangs, inciting each other, creating all kinds of transgressions, without shame or remorse, without a sense of disgrace, becoming more and more severe day by day, constantly sinking. This is like the pepperwort and wormwood, whose branches and leaves are all bitter; unlike the Haritaki fruit (a medicinal plant), which is sweet throughout its entire body. Going from light into darkness, there is no hope of ever coming out again. The eons experienced are extremely distant, the pain and wounds are unbearable. Thereupon, the boiling cauldrons surge, the fierce heat rushes to the sky; the burning charcoal emits dazzling light, the sound of explosions shakes the earth. Pouring molten copper into the mouth, then the abdomen will rot and the liver will melt; using copper pillars to press against the body, then the bones and flesh will all be destroyed. Rolling and wailing in agony, how can it be described in words? Such suffering is truly caused by breaking the precepts. Chapter Two: Encouraging Adherence As stated in the Mahāvyūha-śāstra (Great Adornment Treatise): 'If one can sincerely and earnestly uphold the precepts, even to the point of sacrificing one's life, one can attain present-life rewards.' I once heard that in the city of Nandibhadrika (Nandibhadrika), there were two Upasaka (Upasaka, lay male devotees) brothers, both of whom upheld the five precepts. At that time, the younger brother suddenly contracted pleurisy, and his breath was about to cease. The doctor told him that eating freshly slaughtered dog meat and drinking wine would cure the illness. The patient replied that dog meat could be bought in the market, but as for drinking wine, he would rather give up his life than break the precept and drink wine for the sake of healing. The younger brother was in great pain and distress, and the elder brother, holding wine, said to the younger brother, 'Abandon the precepts and drink wine to cure your illness.' The younger brother said to the elder brother, 'Although I am very ill, I would rather give up my life than break the precepts by drinking this wine.' Then he spoke a verse:
怪哉臨命終 破我戒瓔珞 以戒莊嚴身 不用殯葬具 人身既難得 遭值戒復難 愿舍百千命 不毀破禁戒 無量百千劫 時乃值遇戒 閻浮世間中 人身極難得 雖復得人身 值正法倍難 時復值法寶 愚者不知取 善能分別者 此事亦復難 戒寶入我手 云何復欲奪 乃是怨憎者 非我之所親
兄聞是已。答其弟言。我以親故不為沮壞。弟白兄言。非為親愛乃是歿敗。即說偈言。
我欲向勝處 毀戒令墮墜 舍戒乃如是 云何名親愛 我勤習戒根 乃欲見劫奪 所持五戒中 酒戒最為重 今欲強毀我 不時名為親
兄問弟言。云何以酒為戒根本耶。弟即說偈。以答兄言。
若於禁戒中 不盡心護持 便為違大悲 草頭有酒滴 尚不敢嘗觸 以是故我知 酒是惡道因 在家修多羅 說酒之惡報 唯佛能分別 誰有能測量 佛說身口意 三業之惡行 唯酒為根本 復墮惡行中 往者優婆塞 以酒因緣故 遂毀餘四戒 是名惡行數 酒為放逸報 不飲閉惡道 能獲信樂心 去慳能捨財 首羅聞佛說 能獲無量益 我都無異意 而欲毀犯者 略說而言之 寧舍百千命
【現代漢語翻譯】 現代漢語譯本 『哎呀，真是奇怪，臨命終時，竟然要破壞我的戒律瓔珞（比喻莊嚴的戒行）。』 『我以戒律來莊嚴自身，不需要任何殯葬的器具。』 『人身已經很難得到，能夠遇到戒律就更加困難。』 『我寧願捨棄成百上千的生命，也不願意毀壞我所受持的禁戒。』 『無數百千劫的時間裡，才能值遇一次戒律。』 『在閻浮提（Jambudvipa，指我們所居住的這個世界）世間中，人身是極其難以得到的。』 『即使得到了人身，能夠遇到正法（Dharma，指佛法）就更加困難。』 『即使有時能夠遇到佛法，愚笨的人也不知道去 গ্রহণ（grahaṇa，接受、領會）。』 『善於分辨的人，能夠做到這一點也是非常困難的。』 『戒律的珍寶已經進入我的手中，怎麼能夠再奪走呢？』 『這樣做的人一定是我的怨家仇人，不是我的親人。』
哥哥聽了這些話，回答弟弟說：『因為是親人的緣故，我才不會破壞你的戒律。』弟弟對哥哥說：『這不是親愛，而是要讓我墮落。』於是說了這樣的偈語：
『你想要讓我走向惡處，毀壞我的戒律讓我墮落。』 『捨棄戒律竟然是這樣，這怎麼能叫做親愛呢？』 『我勤奮地修習戒律的根本，你竟然想要來劫奪。』 『我所受持的五戒（pañca-śīla）之中，酒戒（abstinence from intoxicants）最為重要。』 『現在你想要強行毀壞我的戒律，這不能叫做親愛。』
哥哥問弟弟說：『為什麼說酒是戒律的根本呢？』弟弟就說了偈語，來回答哥哥說：
『如果在禁戒之中，不能盡心盡力地守護。』 『那就是違背了大慈悲心（mahākaruṇā）。即使是草頭上的酒滴。』 『我尚且不敢去嘗或觸碰，因此我知道。』 『酒是墮入惡道的因緣。在家居士所學習的修多羅（sūtra，經）中。』 『說了飲酒的惡報，只有佛（Buddha）才能完全分別。』 『誰能夠測量呢？』 『佛所說的身、口、意三業（tri-kāya）的惡行。』 『只有酒是根本。』 『還會墮入更深的惡行中。從前有位優婆塞（upāsaka，男居士）。』 『因為飲酒的因緣，就毀壞了其餘的四戒。』 『這就是惡行的根源，飲酒是放逸的果報。』 『不飲酒就能關閉惡道，能夠獲得信樂之心。』 『去除慳吝能夠捨棄錢財。首羅（Śūra）聽聞佛陀所說。』 『能夠獲得無量的利益。我都沒有其他的想法。』 『而你想要毀壞我的戒律，簡單地說。』 『我寧願捨棄成百上千的生命。』
【English Translation】 English version 『Alas, how strange! At the moment of approaching death, you want to break my garland of precepts (an analogy for the adornment of virtuous conduct).』 『I adorn myself with precepts; I do not need any funerary objects.』 『It is already difficult to obtain a human body; it is even more difficult to encounter precepts.』 『I would rather give up hundreds of thousands of lives than destroy the precepts I have undertaken.』 『For countless hundreds of thousands of kalpas (aeons), one may encounter precepts only once.』 『In the Jambudvipa (the world we live in), obtaining a human body is extremely difficult.』 『Even if one obtains a human body, encountering the true Dharma (Buddha's teachings) is even more difficult.』 『Even if one sometimes encounters the Dharma, foolish people do not know how to গ্রহণ (grahaṇa, to accept, to comprehend).』 『For those who are good at discerning, accomplishing this is also very difficult.』 『The treasure of precepts has already entered my hands; how can it be taken away again?』 『The one who does this must be my enemy, not my relative.』
Having heard this, the elder brother replied to his younger brother, 『Because of our kinship, I will not undermine your precepts.』 The younger brother said to his elder brother, 『This is not affection, but rather causing my downfall.』 Then he spoke the following verse:
『You want to lead me to a bad place, destroying my precepts and causing me to fall.』 『To abandon precepts in this way, how can this be called affection?』 『I diligently cultivate the root of precepts, and you want to rob me of it.』 『Among the five precepts (pañca-śīla) that I uphold, the precept against intoxicants (abstinence from intoxicants) is the most important.』 『Now you want to forcibly destroy my precept; this cannot be called affection.』
The elder brother asked the younger brother, 『Why do you say that alcohol is the root of the precepts?』 The younger brother then spoke a verse to answer his elder brother:
『If one cannot wholeheartedly protect the precepts.』 『Then one is violating great compassion (mahākaruṇā). Even a drop of alcohol on the tip of a blade of grass.』 『I would not dare to taste or touch it; therefore, I know.』 『Alcohol is the cause of falling into evil realms. In the sutras (sūtra, discourses) studied by lay practitioners.』 『The evil consequences of drinking alcohol are described; only the Buddha (Buddha) can fully discern them.』 『Who can measure?』 『The evil deeds of body, speech, and mind (tri-kāya) spoken by the Buddha.』 『Only alcohol is the root.』 『One will fall into even deeper evil deeds. In the past, there was an upāsaka (upāsaka, male lay practitioner).』 『Because of the cause of drinking alcohol, he broke the other four precepts.』 『This is called the source of evil deeds; drinking alcohol is the retribution of heedlessness.』 『Not drinking alcohol closes the evil paths and enables one to obtain a mind of faith and joy.』 『Removing stinginess enables one to give up wealth. Śūra heard what the Buddha said.』 『One can obtain immeasurable benefits. I have no other intention.』 『But you want to destroy my precepts; to put it simply.』 『I would rather give up hundreds of thousands of lives.』
不毀犯佛教 寧使身乾枯 終不飲此酒 假使毀犯戒 壽命百千年 不如護禁戒 即時身命滅 決定能使差 我猶故不飲 況今不定知 為差為不差 作是決定心 心生大歡喜 即獲見真諦 所患得消除
又大莊嚴論云。我昔曾聞。有諸比丘。與諸估客入海采寶。既至海中船舫破壞。爾時有一年少比丘。捉得一枚板。上座比丘。不得板故將沒水中。於時上座恐怖惶懼。恐為水漂。語年少言。汝寧不憶佛所制戒。當敬上座。汝所得板應以與我。爾時年少即便思惟。如來世尊實有斯語。諸有利樂應先與上座。復作是念。我若以板用與上座。必沒水中洄澓波浪。大海之難極為深廣。我於今者命將不全。又我年少。初始出家未得道果。以此為憂。我今捨身用濟上座。正是其時。作是念已。便說偈言。
我為自全濟 為隨佛語勝 無量功德聚 名稱遍十方 軀命極鄙賤 云何違聖教 我今受佛戒 至死必堅持 為順佛語故 奉板遺身命 若不為難事 終不獲難果 若舍佛所教 失於天人利 及以大涅槃 無上第一樂
既說偈已。即輸板與上座。既舍板已。於時海神感其精誠。即接年少比丘罝于岸上。海神合掌白比丘言。我今歸依堅持戒者。汝今
【現代漢語翻譯】 現代漢語譯本 不毀犯佛教的戒律， 寧願讓身體乾枯而死，也終究不飲用這酒。 即使毀犯戒律，能活到百千年， 也不如守護禁戒，即使立刻身亡。 即使確定飲酒能使病好，我仍然不飲用； 更何況現在不能確定，飲酒是能治好病還是不能治好病。 作出這樣的決定，心中生起極大的歡喜， 就能獲得真諦，所患的疾病也能消除。 又《大莊嚴論》中說：我過去曾聽聞，有眾多的比丘（bhiksu，佛教出家男眾），與一些商人一同入海采寶。到達海中后，船隻破壞了。當時有一位年輕的比丘，抓住了一塊木板。一位上座比丘（長老比丘），因為沒有木板，將要沉入水中。當時上座比丘感到恐怖和惶懼，害怕被水漂走，對年輕比丘說：『你難道不記得佛所制定的戒律，應當尊敬上座嗎？你得到的木板應該給我。』當時年輕比丘立刻思惟：『如來世尊確實說過這樣的話，凡是有利益和快樂的事情，應該先給上座。』又這樣想：『我如果把木板給上座，必定會沉入水中，在波浪中迴旋。大海的災難極為深廣，我如今性命將不保全。而且我年紀還小，剛出家不久，還沒有證得道果，為此感到憂慮。我如今捨棄自身，用來救濟上座，正是時候。』這樣想后，便說了偈語： 『我是爲了保全自己重要，還是遵從佛的教誨更重要？ 佛的教誨是無量功德的聚集，名稱遍佈十方。 軀體和性命極其卑賤，怎麼能違背聖人的教誨？ 我如今受持佛的戒律，至死必定堅持。 爲了順從佛的教誨，奉獻木板，捨棄身命。 如果不做難的事情，終究不能獲得難得的果報。 如果捨棄佛的教誨，就會失去天人和人間的利益， 以及大涅槃（nirvana，佛教術語，指解脫生死輪迴的境界），無上第一的快樂。』 說完偈語后，就將木板讓給了上座比丘。捨棄木板后，當時海神（sea deity）被他的精誠所感動，立刻接住年輕比丘，放在岸上。海神合掌對比丘說：『我如今歸依堅持戒律的人。你如今』
【English Translation】 English version Not violating the Buddhist precepts, I would rather let my body wither and die than drink this wine. Even if violating the precepts could grant me life for hundreds or thousands of years, It is not as good as guarding the precepts, even if it means immediate death. Even if it is certain that drinking will cure the illness, I still will not drink; Moreover, now I cannot be sure whether drinking will cure the illness or not. Making such a decision, great joy arises in my heart, And I will obtain the true meaning, and the illness will be eliminated. Furthermore, the Mahāvyūha-alaṃkāra-śāstra (大莊嚴論) says: I once heard that there were many bhiksus (比丘, Buddhist monks) who went to sea with some merchants to collect treasures. After arriving at sea, the ship was destroyed. At that time, a young bhiksu grabbed a plank. A senior bhiksu, because he did not have a plank, was about to sink into the water. At that time, the senior bhiksu felt terrified and fearful, afraid of being swept away by the water, and said to the young bhiksu: 'Do you not remember the precepts established by the Buddha, that you should respect senior monks? You should give me the plank you obtained.' At that time, the young bhiksu immediately thought: 'The Tathāgata (如來, Thus Come One) Buddha indeed said such a thing, that whatever is beneficial and joyful should be given to senior monks first.' He also thought: 'If I give the plank to the senior monk, I will surely sink into the water and be tossed about in the waves. The disaster of the sea is extremely deep and vast, and my life will not be preserved. Moreover, I am young and have only recently become a monk, and I have not yet attained the fruit of the path, which worries me. Now is the time for me to give up my body to save the senior monk.' After thinking this, he spoke a verse: 'Is it more important for me to preserve myself, or to follow the Buddha's teachings? The Buddha's teachings are a collection of immeasurable merits, and their name spreads throughout the ten directions. The body and life are extremely base and lowly, how can I violate the sage's teachings? Now I uphold the Buddha's precepts, and I will certainly adhere to them until death. In order to obey the Buddha's teachings, I offer the plank and give up my life. If I do not do difficult things, I will never obtain rare rewards. If I abandon the Buddha's teachings, I will lose the benefits of gods and humans, As well as the great nirvana (涅槃, the state of liberation from the cycle of birth and death), the unsurpassed first joy.' After speaking the verse, he gave the plank to the senior bhiksu. After giving up the plank, the sea deity (海神) was moved by his sincerity and immediately caught the young bhiksu and placed him on the shore. The sea deity, with palms together, said to the bhiksu: 'I now take refuge in those who uphold the precepts. You now'
遭是危難之事。能持佛戒。海神說偈報曰。
汝真是比丘 實是苦行者 號爾為沙門 汝實稱斯名 我今當云何 而不加擁護 見諦能持戒 斯事不為難 凡夫不毀禁 此乃名希有 比丘處安隱 清凈自謹慎 舍已所愛令 護持佛禁戒 難為而能為 此最為希有
又大莊嚴論云。我昔曾聞。有一比丘次第乞食。至穿珠家立於門外。時彼珠師。為於國王穿摩尼珠。比丘衣赤。往映彼珠。其色紅赤。彼穿珠師。即入其舍為比丘取食。時有一鵝。見珠赤色其狀似肉。即便吞之。珠師持食以施比丘。尋即覓珠不知所在。此珠價貴。珠師貧急。語比丘言。得我珠耶。比丘恐殺鵝取珠。當設何計得免斯患。即說偈言。
我今護他命 身份受苦惱 更無餘方便 唯以命代彼 若言他持去 此言復不可 設自得無過 不應作妄語 我今捨身命 為此鵝命故 故緣我護戒 因用成解脫
爾時珠師。雖聞斯偈。語比丘言。若不見還汝徒受苦。終不相置。比丘即向四望無可恃怙。如鹿入圍。莫知所趣。比丘無救亦復如是。爾時比丘。即自斂身端正衣服。彼人語比丘言。汝今與我斗耶。比丘答言。不共汝鬥。我自共諸使鬥。又說偈言。
我捨身命時 墮地如
【現代漢語翻譯】 現代漢語譯本：這是遭遇危難的事情。如果能夠堅持佛陀的戒律，海神會用偈語回報說： 『你真是個比丘（佛教出家男眾），確實是苦行者，稱你為沙門（出家修行者），你確實配得上這個名字。我現在怎麼能不加以擁護呢？能夠明白真諦並且堅持戒律，這件事並不難。凡夫俗子不違犯戒律，這才是稀有的。比丘安住在安穩之處，清凈並且自我謹慎，捨棄自己所喜愛的事物，來護持佛陀的禁戒，難做而能夠做到，這是最稀有的。』 又《大莊嚴論》中說：『我過去曾經聽說，有一位比丘次第乞食，到了一家穿珠子的工匠家，站在門外。當時那位珠師正在為國王穿摩尼珠（珍貴的寶珠）。比丘的衣服是紅色的，映照在珠子上，使珠子呈現紅色。那位穿珠子的工匠，就進入他的屋舍為比丘取食物。當時有一隻鵝，看見珠子是紅色的，形狀像肉，就吞了下去。珠師拿著食物施捨給比丘，隨即尋找珠子，卻不知道在哪裡。這顆珠子價值昂貴，珠師非常著急，對比丘說：『你得到我的珠子了嗎？』比丘害怕殺鵝取珠，應當想什麼辦法才能免除這個禍患？於是說了偈語： 『我現在保護它的生命，我的身體承受苦惱。沒有其他的方便，只有用我的生命代替它。如果說別人拿走了，這話又說不出口。即使自己得到也沒有過錯，也不應該說謊。我現在捨棄身命，爲了這隻鵝的性命。因為我守護戒律的緣故，因此成就解脫。』 當時珠師雖然聽了這偈語，對比丘說：『如果不見珠子歸還，你徒然受苦，我終究不會放過你。』比丘向四處張望，沒有可以依靠的，就像鹿進入包圍圈，不知道該往哪裡去。比丘沒有救助也是這樣。當時比丘就整理自己的身體，端正衣服。那人對比丘說：『你現在要和我爭鬥嗎？』比丘回答說：『不和你爭鬥，我自己和諸使（煩惱）爭鬥。』又說了偈語： 『我捨棄身命的時候，墮落到地上就像…』
【English Translation】 English version: This is a matter of encountering danger and hardship. If one can uphold the Buddha's precepts, the sea god will respond with a verse: 'You are truly a Bhikshu (Buddhist monk), indeed a practitioner of asceticism, you are called a Shramana (wandering ascetic), and you truly deserve this name. How can I not protect you now? To understand the truth and uphold the precepts is not difficult. That a common person does not violate the precepts, this is rare. May the Bhikshu dwell in peace, be pure and self-restrained, relinquish what he loves, to protect and uphold the Buddha's precepts, to do what is difficult, this is the rarest of all.' Furthermore, the Mahāvyūha-alaṃkāra-sūtra says: 'I once heard that there was a Bhikshu who was begging for food in order, and he arrived at the house of a bead craftsman and stood outside the door. At that time, the bead craftsman was stringing mani beads (precious jewels) for the king. The Bhikshu's robe was red, reflecting on the beads, making them appear red. The bead craftsman then entered his house to fetch food for the Bhikshu. At that time, a goose saw that the beads were red and looked like meat, so it swallowed them. The bead craftsman gave the food to the Bhikshu, and then immediately looked for the beads, but did not know where they were. These beads were very valuable, and the bead craftsman was very anxious, and said to the Bhikshu, 'Did you get my beads?' The Bhikshu was afraid that the goose would be killed to retrieve the beads, so what should he do to avoid this disaster? So he spoke a verse: 'Now I protect its life, my body endures suffering. There is no other way, only to replace it with my life. If I say that someone else took it, these words cannot be spoken. Even if I obtained it without fault, I should not lie. Now I give up my life, for the sake of this goose's life. Because of my protection of the precepts, therefore I achieve liberation.' At that time, although the bead craftsman heard this verse, he said to the Bhikshu, 'If I don't see the beads returned, you will suffer in vain, and I will never let you go.' The Bhikshu looked around, and there was no one to rely on, like a deer entering an enclosure, not knowing where to go. The Bhikshu was helpless in the same way. At that time, the Bhikshu composed himself and straightened his clothes. That person said to the Bhikshu, 'Are you going to fight with me now?' The Bhikshu replied, 'I am not fighting with you, I am fighting with the kleshas (afflictions) myself.' He also spoke a verse: 'When I give up my life, falling to the ground like...'
乾薪 當使人稱美 為鵝能捨身
時珠師。即加打棒。以兩手並頭。並皆被縛。四向顧望莫知所告。而作是念。生死受苦皆應如是。又說偈言。
舍此危脆身 以取解脫命 我著糞掃衣 乞食以為業 住止於樹下 以何因緣故 乃當作偷賊 汝宜善觀察
爾時珠師。語比丘言。何用多語。遂加繫縛倍更撾打。以繩急絞。耳眼鼻口盡皆血出。時彼鵝者即來食血。珠師瞋忿打鵝即死。比丘問言。此鵝死活。珠師答言。鵝今死活何足故問。時彼比丘即向鵝所。見鵝既死涕泣不樂。即向鵝說偈言。
我忍諸苦惱 望使此鵝活 今我命未絕 鵝在我前死 我望護汝命 受是極辛苦 何意汝先死 我果報不成
珠師問比丘言。鵝今于汝竟是何親。愁惱乃爾。比丘答言。不滿我願。所以不樂。珠師問言。欲作何愿。比丘以偈答言。
菩薩往昔時 捨身以貿鴿 我亦作是意 捨命欲代鵝 欲令此鵝命 久住常安樂 由汝殺鵝故 心願不滿足
爾時比丘。更具說已。珠師即開鵝腹而還得珠。既見珠已。便舉聲號哭。語比丘言。汝護鵝命不惜于身。使我造此非法之事。即說偈言。
汝藏功德事 如似灰覆火 我以愚癡故 燒然數百身
【現代漢語翻譯】 現代漢語譯本 乾薪 應當使人稱讚，因為鵝能夠捨棄自身。 當時，珠師（珠寶匠）就加以鞭打，把比丘（佛教僧侶）的雙手和頭一起捆綁，四處張望不知向誰訴說。他心想，生死受苦都應該像這樣。又說了偈語： 『捨棄這脆弱的身體，以求得解脫的生命。我穿著糞掃衣（用丟棄的布料縫製的衣服），以乞食為生，居住在樹下，因為什麼緣故，竟被當作小偷？你應該好好觀察。』 當時，珠師對比丘說：『何必多說？』於是更加捆綁，加倍鞭打，用繩子緊緊絞勒，耳朵、眼睛、鼻子、嘴巴都流出血來。這時，那隻鵝就來吃血。珠師憤怒地打鵝，鵝當即死亡。比丘問道：『這鵝是死是活？』珠師答道：『鵝現在是死是活，何必多問？』當時，比丘就走向鵝那裡，看見鵝已經死了，悲傷哭泣，很不快樂。就對著鵝說了偈語： 『我忍受各種苦惱，希望使這鵝活下來。現在我的生命還沒有結束，鵝卻在我面前死了。我希望保護你的生命，承受這極度的辛苦，為什麼你先死了，我的果報不能成就。』 珠師問比丘說：『鵝對於你來說，究竟是什麼親屬？如此愁苦煩惱。』比丘答道：『不能滿足我的願望，所以不快樂。』珠師問道：『想要作什麼願望？』比丘用偈語回答說： 『菩薩（覺悟的有情）往昔的時候，捨棄自身來換取鴿子的性命。我也作這樣的打算，捨棄性命想要代替鵝。想要讓這鵝的性命，長久安住，常常安樂。由於你殺了鵝的緣故，我的心願不能滿足。』 當時比丘，更加詳細地說完之後，珠師就剖開鵝的肚子，從而得到了珍珠。既然看見了珍珠，便大聲號哭，對比丘說：『你保護鵝的性命，不吝惜自身，使我造作這種非法的事情。』就說了偈語： 『你隱藏功德的事情，好像用灰覆蓋著火。我因為愚癡的緣故，燒燬了無數的身體。』
【English Translation】 English version Dry Salary One should praise when a goose is willing to give up its life. At that time, the jeweler immediately beat him, tying both hands and head of the Bhiksu (Buddhist monk) together. He looked around, not knowing who to turn to. He thought to himself, 'Suffering in life and death should be like this.' He then spoke in verse: 'Giving up this fragile body, to obtain a life of liberation. I wear robes made of discarded cloth, make begging my livelihood, and dwell under trees. For what reason am I being treated as a thief? You should observe carefully.' At that time, the jeweler said to the Bhiksu, 'Why say more?' He then tied him up even tighter, beating him even more severely, strangling him tightly with a rope, causing blood to flow from his ears, eyes, nose, and mouth. At this time, the goose came to eat the blood. The jeweler, in anger, struck the goose, and it died immediately. The Bhiksu asked, 'Is this goose dead or alive?' The jeweler replied, 'What need is there to ask whether the goose is dead or alive?' At that time, the Bhiksu went to the goose, saw that it was dead, and wept sadly, unhappy. He then spoke in verse to the goose: 'I endure all kinds of suffering, hoping to keep this goose alive. Now that my life has not yet ended, the goose has died before me. I hoped to protect your life, enduring this extreme hardship. Why did you die first? My karmic reward cannot be fulfilled.' The jeweler asked the Bhiksu, 'What relation is the goose to you, that you are so distressed and troubled?' The Bhiksu replied, 'My wish cannot be fulfilled, so I am unhappy.' The jeweler asked, 'What wish do you want to make?' The Bhiksu answered in verse: 'In the past, the Bodhisattva (an enlightened being) gave up his own body to exchange for the life of a dove. I also have this intention, to give up my life to replace the goose. I want this goose's life to dwell long, always in peace and happiness. Because you killed the goose, my wish cannot be fulfilled.' At that time, after the Bhiksu had spoken in more detail, the jeweler cut open the goose's belly and obtained the pearl. Having seen the pearl, he cried out loudly, saying to the Bhiksu, 'You protect the goose's life, not sparing your own, causing me to commit this unlawful act.' He then spoke in verse: 'You hide meritorious deeds, like covering fire with ashes. Because of my foolishness, I have burned countless bodies.'
汝于佛標相 極為甚相稱 我以愚癡故 不能善觀察 為癡火所燒 愿當暫留住 少聽我懺悔 猶如腳跌者 按地還得起 南無清凈行 南無堅持戒 遭是極苦難 能持禁戒者 為鵝身受苦 不犯于禁戒 此事實難有
又大莊嚴論云。有諸比丘曠野中行。為賊劫掠剝脫衣裳。時此群賊。懼諸比丘往告聚落。盡欲殺害。賊中一人先曾出家。語同伴言。今者何為盡欲殺害。比丘之法不得傷草。今者以草系諸比丘。彼畏傷故。終不能得四向馳告。賊即以草而繫縛之。舍之而去。諸比丘等既被草縛。恐犯禁戒不得挽絕。身無衣服為日所炙。蚊虻蠅蚤之所唼嬈。從旦被縛至於日夕。轉到日沒晦冥大暗。夜行禽獸交橫馳走。甚可怖畏。有老比丘語諸年少。說偈誡言。
若有智慧者 能堅持禁戒 求人天涅槃 稱意而獲得 伊羅缽龍王 以其毀禁戒 損傷樹葉故 命終墮龍中
是諸比丘為苦所逼。不得屈伸及以轉動。恐傷草命。唯當護戒至死不犯。即說偈言。
我曾往昔來 造作眾惡業 或得生人道 竊盜淫他妻 王法受刑戮 計算不能數 復受地獄苦 如是亦難計 假使此日光 曝我身命干 我要持佛戒 終不中毀犯 假使遇惡獸
【現代漢語翻譯】 現代漢語譯本 您佛陀的莊嚴相貌，極其相稱。 我因為愚癡的緣故，不能好好地觀察。 被愚癡之火所焚燒，希望您能暫時停留。 稍微聽我懺悔，就像腳跌倒的人一樣， 按著地還能站起來。南無（Namo，皈依）清凈的行為， 南無（Namo，皈依）堅持戒律，遭遇這樣極大的苦難， 能夠持守禁戒的人，爲了鵝的身軀而承受痛苦， 不違犯禁戒，這件事實在難得。
《大莊嚴論》中說：有些比丘（bhiksu，佛教出家人）在曠野中行走，被盜賊搶劫，剝奪了衣裳。當時這群盜賊，害怕這些比丘（bhiksu，佛教出家人）去聚落告發他們，想要全部殺害他們。盜賊中有一個人曾經出家，對同伴說：『現在為什麼要全部殺害他們？比丘（bhiksu，佛教出家人）的戒律是不可以傷害草木的，現在用草捆綁這些比丘（bhiksu，佛教出家人），他們因為害怕傷害草木，終究不能四處奔走告發。』盜賊就用草捆綁了他們，捨棄他們離開了。這些比丘（bhiksu，佛教出家人）等被草捆綁，害怕違犯禁戒，不敢拉斷草繩，身上沒有衣服被太陽曝曬，蚊虻蠅蚤叮咬侵擾，從早晨被捆綁到日落黃昏，天色昏暗，夜晚行走的禽獸橫衝直撞，非常可怕。有一位年老的比丘（bhiksu，佛教出家人）對年輕的比丘（bhiksu，佛教出家人）說偈語告誡說：
『如果有人有智慧，能夠堅持禁戒， 求人天（deva，天神）的福報和涅槃（Nirvana，寂滅），就能如願獲得。 伊羅缽（Elapatra，龍王名）龍王，因為毀壞禁戒， 損傷了樹葉，命終墮落到龍道中。』
這些比丘（bhiksu，佛教出家人）被痛苦逼迫，不能屈伸和轉動，害怕傷害草的生命，只是應當守護戒律，至死也不違犯。就說偈語說：
『我曾經在往昔，造作各種惡業， 或者投生人道，偷盜、姦淫他人之妻， 被王法判刑殺戮，次數都不能計算。 又承受地獄的痛苦，這樣的苦難也難以計數。 即使今天太陽，曝曬我的身體，使我生命乾涸， 我都要持守佛陀的戒律，終究不會毀犯。 即使遇到兇惡的野獸，
【English Translation】 English version Your dignified appearance as a Buddha is extremely fitting. Because of my foolishness, I am unable to observe properly. Burned by the fire of ignorance, I hope you will stay for a moment. Listen to my repentance briefly, just like a person who stumbles, Pressing on the ground, they can still get up. Homage to pure conduct, Homage to upholding precepts, encountering such extreme suffering, Those who can uphold the precepts, endure suffering for the sake of a goose's body, Not violating the precepts, this is truly rare.
The Mahāvyutpatti says: There were some bhikshus (Buddhist monks) walking in the wilderness, who were robbed and stripped of their clothes by thieves. At that time, this group of thieves, fearing that these bhikshus (Buddhist monks) would go to the village to report them, wanted to kill them all. One of the thieves had previously been a monk, and he said to his companions, 'Why do you want to kill them all now? The law of the bhikshus (Buddhist monks) is that they cannot harm grass. Now, tie these bhikshus (Buddhist monks) with grass, and because they are afraid of harming the grass, they will not be able to run around and report us.' The thieves then tied them with grass, abandoned them, and left. These bhikshus (Buddhist monks) were bound by the grass, and fearing that they would violate the precepts, they did not dare to break the grass ropes. Their bodies were without clothes and exposed to the sun, and they were bitten and harassed by mosquitoes, flies, and fleas. They were bound from morning until sunset, and the darkness of night fell. The birds and beasts that roamed at night were terrifying. An old bhikshu (Buddhist monk) spoke to the young bhikshus (Buddhist monks), saying in verse:
'If someone has wisdom and can uphold the precepts, Seeking the blessings of humans and gods (devas) and Nirvana (liberation), they will obtain them as they wish. The dragon king Elapatra, because he broke the precepts, And damaged the leaves of a tree, died and fell into the realm of dragons.'
These bhikshus (Buddhist monks) were forced by suffering, unable to stretch or move, fearing that they would harm the life of the grass. They should only guard the precepts and not violate them until death. They then spoke in verse:
'I have in the past created various evil deeds, Or been born into the human realm, stealing and committing adultery with the wives of others, Being sentenced to death by the king's law, the number of times cannot be counted. And suffering the pain of hell, such suffering is also difficult to count. Even if the sun today dries up my body and life, I must uphold the Buddha's precepts and will never violate them. Even if I encounter fierce beasts,
攫裂我身手 終不敢毀犯 釋師子禁戒 我寧持戒死 不願犯戒生
諸比丘等。聞老比丘說是偈已。各正其身不動不搖。譬如大樹無風之時。枝葉不動。時彼國王遇出田獵。漸漸遊行。至諸比丘所繫之處。王遙見之心生疑惑。謂是露形尼揵子等。遣人往看。知是比丘。王聞是已深生疑怪。往比丘所即說偈言。
青草用繫手 猶如鸚鵡翅 又如祠天羊 不動亦不搖 雖知處危難 默住不傷草 如林為火焚 𤛆牛為尾死
說是偈已。往至其所。以偈問曰。
身體極丁壯 無病似有力 以何因緣故 草系不動搖 汝等豈不知 身自有力耶 為咒所迷惑 為是苦行耶 為自厭患身 愿速說其意
於是比丘。即以偈答王曰。
守諸禁戒故 不敢挽頓絕 佛說諸草木 悉是鬼神村 我等不敢違 是以不能絕 如似咒場中 為蛇畫境界 以神咒力故 毒蛇不敢度 牟尼尊畫界 我等不敢越 得聖之橋津 諸利之首目 誰有智慧者 欲壞戒德瓶
爾時國王聞說偈已。心甚歡喜。即為比丘解草繫縛。而說偈言。
善哉能堅持 釋師子所說 寧捨己身命 護法不毀犯 我今亦歸命 如是顯大法 歸依離
【現代漢語翻譯】 現代漢語譯本 『即使撕裂我的身體，我也不敢毀犯釋迦牟尼（Śākyamuni）的禁戒。我寧願持戒而死，也不願犯戒而生。』
眾比丘聽了老比丘說的偈語后，各自端正身體，不動不搖，就像大樹在無風的時候，枝葉不動一樣。當時，國王外出田獵，漸漸來到眾比丘被捆綁的地方。國王遠遠看見，心中生起疑惑，以為是裸形的尼犍子（Nigaṇṭha）等人，便派人前去檢視，得知是比丘。國王聽后，深感奇怪，來到比丘所在之處，便說了偈語：
『用青草捆綁雙手，就像鸚鵡的翅膀一樣；又像祭祀用的羊，不動也不搖。即使知道身處危難，也默默地住著，不傷害草。如同森林被火焚燒，牦牛爲了保護尾巴而死。』
說完偈語后，來到他們身邊，用偈語問道：
『身體非常強壯，無病似乎很有力氣，因為什麼緣故，被草捆綁著不動搖？你們難道不知道自己身懷力氣嗎？是被咒語所迷惑，還是在進行苦行？還是厭惡自己的身體，希望快點說出其中的意思。』
於是比丘用偈語回答國王說：
『爲了守護各種禁戒的緣故，不敢拉斷草繩。佛陀（Buddha）說各種草木，都是鬼神的村落。我們不敢違背，因此不能拉斷。就像咒術場地中，為蛇畫出界限一樣。因為神咒的力量，毒蛇不敢越過。牟尼（Muni，指佛陀）所畫的界限，我們不敢超越。得到了通往聖地的橋樑和津渡，以及各種利益的首要目標。誰有智慧，會想要破壞戒德的瓶子呢？』
當時，國王聽了偈語后，心中非常歡喜，便為比丘解開了草繩的捆綁，並說了偈語：
『真好啊，能夠堅持釋迦牟尼（Śākyamuni）所說的話。寧願捨棄自己的生命，也要守護佛法而不毀犯。我現在也歸命于如此顯現的大法，歸依遠離。』
【English Translation】 English version 'Even if you tear my body apart, I would never dare to violate the precepts of Śākyamuni (釋迦牟尼). I would rather die upholding the precepts than live by breaking them.'
The Bhikshus (比丘) , upon hearing the old Bhikshu (比丘) speak this verse, each straightened their bodies, unmoving and unshaken, like a great tree whose branches and leaves do not stir when there is no wind. At that time, the king was out hunting and gradually approached the place where the Bhikshus (比丘) were bound. The king saw them from afar and became suspicious, thinking they were naked Nigaṇṭhas (尼犍子) and others. He sent someone to investigate and learned that they were Bhikshus (比丘). Upon hearing this, the king was deeply puzzled and went to where the Bhikshus (比丘) were, and spoke this verse:
'Hands bound with green grass, like the wings of a parrot; also like a sacrificial sheep, unmoving and unshaken. Even knowing they are in danger, they dwell silently, not harming the grass. Like a forest consumed by fire, the yak dies to protect its tail.'
After speaking this verse, he went to them and asked in verse:
'Your bodies are extremely strong, seemingly powerful without illness. For what reason are you bound by grass, unmoving and unshaken? Do you not know that you possess strength? Are you deluded by spells, or are you practicing asceticism? Or do you loathe your bodies, wishing to quickly speak your minds?'
Thereupon, the Bhikshu (比丘) answered the king in verse:
'Because we guard the various precepts, we dare not pull and break the grass. The Buddha (佛陀) said that all grasses and trees are villages of ghosts and spirits. We dare not disobey, therefore we cannot break them. It is like in a magic field, drawing a boundary for snakes. Because of the power of the divine spell, poisonous snakes dare not cross it. The boundary drawn by Muni (牟尼, referring to the Buddha), we dare not transgress. Having obtained the bridge and ferry to the sacred land, and the foremost goal of all benefits, who with wisdom would want to destroy the vase of moral precepts?'
At that time, the king, upon hearing the verse, was greatly pleased. He untied the Bhikshus (比丘) from the grass bindings and spoke this verse:
'Excellent, to be able to uphold what Śākyamuni (釋迦牟尼) has said. Rather forsake one's own life than protect the Dharma (佛法) without violating it. I now also take refuge in such a manifested great Dharma (佛法), taking refuge in detachment.'
熱惱 牟尼解脫尊 堅持禁戒者 我今亦歸命◎
◎忍辱篇第三(此別三緣)述意緣勸忍緣忍益緣
述意緣第一
蓋聞。忍之為德。最是尊上。持戒苦行。所不能及。是以羼提比丘。被形殘而不恨。忍辱仙主。受割截而無瞋。且慈悲之道。救拔為先。菩薩之懷。愍惻為用。常應遍游地獄。代其受苦。廣度眾生。施心安樂。豈容微有觸惱大生瞋恨。乃至角眼相看。惡聲厲色。遂加杖木。結恨成怨。或父子兄弟。自相損害。朋友眷屬。反更侵傷。惡逆甚於鴟鸮。含毒逾于蜂蠆。所以歷劫怨仇。生生不絕也。
勸忍緣第二
如成實論云。惡口罵辱小人不堪。如石雨鳥。惡口罵詈大人堪受。如華雨象。行者常觀前人本末因緣。或於過去為我父母。養育我身不避罪福。未曾報恩。何須起瞋。或為兄弟妻子眷屬。或是聖人。昔為善友。凡情不識。何須加毀。
又攝論云。由觀五義以除瞋恚。一觀一切眾生。無問於我者恩。二觀一切眾生但唸唸滅。何人能損。何人被損。三觀唯法無眾生。有何能損及所損。四觀一切眾生皆自受苦。云何復欲加之以苦。五觀一切眾生皆是我子。云何于中欲生損害。由此五觀故能滅瞋。
又報恩經云。假使熱鐵輪。在我頂上旋。終不為此苦而發於噁心
【現代漢語翻譯】 現代漢語譯本 熱惱（因煩惱而產生的痛苦） 牟尼（釋迦牟尼佛的尊稱，意為『寂靜者』或『賢者』）解脫尊 堅持禁戒者 我今亦歸命◎ ◎忍辱篇第三(此別三緣)述意緣勸忍緣忍益緣 述意緣第一 蓋聞。忍之為德。最是尊上。持戒苦行。所不能及。是以羼提比丘（Kshanti，意為『忍耐』的比丘）。被形殘而不恨。忍辱仙主。受割截而無瞋。且慈悲之道。救拔為先。菩薩之懷。愍惻為用。常應遍游地獄。代其受苦。廣度眾生。施心安樂。豈容微有觸惱大生瞋恨。乃至角眼相看。惡聲厲色。遂加杖木。結恨成怨。或父子兄弟。自相損害。朋友眷屬。反更侵傷。惡逆甚於鴟鸮。含毒逾于蜂蠆。所以歷劫怨仇。生生不絕也。 勸忍緣第二 如成實論云。惡口罵辱小人不堪。如石雨鳥。惡口罵詈大人堪受。如華雨象。行者常觀前人本末因緣。或於過去為我父母。養育我身不避罪福。未曾報恩。何須起瞋。或為兄弟妻子眷屬。或是聖人。昔為善友。凡情不識。何須加毀。 又攝論云。由觀五義以除瞋恚。一觀一切眾生。無問於我者恩。二觀一切眾生但唸唸滅。何人能損。何人被損。三觀唯法無眾生。有何能損及所損。四觀一切眾生皆自受苦。云何復欲加之以苦。五觀一切眾生皆是我子。云何于中欲生損害。由此五觀故能滅瞋。 又報恩經云。假使熱鐵輪。在我頂上旋。終不為此苦而發於噁心
【English Translation】 English version Tormenting afflictions, the Muni (another name for Shakyamuni Buddha, meaning 'the silent one' or 'sage') is the honored one of liberation. Those who uphold the precepts and prohibitions, I now also take refuge in them.◎ ◎Chapter 3 on Patience (This distinguishes three causes): Narrating the cause, encouraging patience, and the benefits of patience. Narrating the Cause, Part 1 It is said that patience is the most supreme of virtues, surpassing even the upholding of precepts and ascetic practices. Therefore, the Kshanti (patience) Bhikshu (monk) did not hate even when his body was mutilated. The Lord of Patience endured being cut apart without anger. Moreover, the path of compassion prioritizes rescue, and the mind of a Bodhisattva (enlightened being) uses pity and concern. One should constantly wander through the hells, bearing suffering on behalf of others, extensively liberating sentient beings, and bestowing peace and happiness. How can one allow even slight irritation to give rise to great anger, even to the point of glaring at each other, raising voices in harsh tones, resorting to sticks and staves, and forming hatred and resentment? Or fathers and sons, brothers, harming each other. Friends and family members, instead, inflict injury upon each other. Such wickedness surpasses that of owls, and harboring poison exceeds that of bees and scorpions. Therefore, karmic debts and enmity persist through countless eons, never ceasing. Encouraging Patience, Part 2 As stated in the Tattvasiddhi Shastra (Treatise on the Accomplishment of Truth), petty people cannot endure harsh words and insults, like birds pelted by rain of stones. Great people can endure harsh words and insults, like elephants showered with rain of flowers. Practitioners should constantly contemplate the origins and causes of the person before them. Perhaps in the past, they were my parents, raising and nurturing my body without avoiding sin or merit. Having never repaid their kindness, why should I give rise to anger? Or they may be brothers, wives, family members, or even sages, former good friends. Ordinary emotions fail to recognize this, so why should I add slander and abuse? Furthermore, the Abhidharmasamuccaya (Compendium of Abhidharma) states: 'By contemplating five meanings, one can eliminate anger: First, contemplate that all sentient beings are invariably kind to me. Second, contemplate that all sentient beings are merely ceasing moment by moment; who can harm, and who is harmed? Third, contemplate that there is only Dharma (universal law) and no sentient beings; what can harm and what is harmed? Fourth, contemplate that all sentient beings are already suffering; why would one want to add to their suffering? Fifth, contemplate that all sentient beings are my children; how could I want to cause harm among them?' By these five contemplations, one can extinguish anger. Moreover, the Sutra of Repaying Kindness states: 'Even if a red-hot iron wheel were spinning on top of my head, I would never, for this suffering, give rise to an evil thought.'
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又成實論云。行慈心者。臥安覺安。不見惡夢。天護人愛。不毒不兵。水火不喪。又四分律偈云。
忍辱第一道 佛說無為最 出家惱他人 不名為沙門
又遺教經云。能行忍者。乃可名為有力大人又經云。見人之過口不得言。己身有惡則應發露。
又書云。聞人之過。如聞父母之名。耳可得聞。口不得言。
又經云。贊人之善不言己美。
又書云。君子揚人之美。不伐其善。
又經云。佈施不望彼報。若得人惠毫髮已上。皆當咒愿慚愧奉受。
又書云。公子有德於人。愿公子忘之。人有德于公子。愿公子勿忘。
又云。施人慎勿念。受施慎勿忘。
又經云。恕己可為喻。勿殺勿行杖。
又書云。己所不欲勿施於人。當知內外之教其本均同。雖形有黑白。然立行無殊。若乖斯旨便同鄙俗。何依內外。如經云。佛為眾生說法。斷除無明暗惑。猶若良醫隨疾授藥。是名內教又書云。天道無親。唯仁是與。是名外教。又若出家之人。能觀苦空無常無我。遠離生死。志求出世。是為依內。若乖斯行翻為外俗。在家之人。若能厭舍俗情。欣慕高志。專崇三寶。修持四德。奉行孝悌仁義禮智。貞和愛敬。能行斯行翻同爲內。若違斯旨還同外道。在俗
【現代漢語翻譯】 現代漢語譯本： 《成實論》中又說，修行慈心的人，睡眠安穩，醒來也安穩，不會做惡夢，受到天神保護，眾人喜愛，不會遭受毒害和兵器傷害，也不會因水災或火災喪生。《四分律》中的偈頌說：
『忍辱是第一修行要道，佛陀說無為法最為殊勝。 出家人如果惱亂他人，就不能稱為沙門（Śrāmaṇa，指佛教出家修行者）。』
《遺教經》中又說，能夠實行忍辱的人，才可以稱為有力量的大人。經中又說，見到別人的過失，口中不要說出來；自己有缺點，就應當坦白地揭露。
《書》中說，聽到別人的過錯，就像聽到父母的名字一樣，耳朵可以聽見，但口中不能說出來。
經中又說，讚美別人的優點，不要說自己的美好。
《書》中說，君子宣揚別人的優點，不誇耀自己的好處。
經中又說，佈施不期望得到回報，如果得到別人哪怕是毫髮般的恩惠，都應當以感恩和慚愧的心情接受。
《書》中說，大人給予別人的恩德，希望大人忘記它；別人給予大人的恩德，希望大人不要忘記。
又說，施與別人之後，千萬不要記在心上；接受別人的施與，千萬不要忘記。
經中又說，以寬恕自己來作為比喻，不要殺生，不要施加杖罰。
《書》中說，自己不想要的東西，不要施加給別人。應當知道，佛法（內教）和儒家（外教）的根本是相同的。雖然形式上有黑白之分，但立身行事的準則沒有差別。如果違背這些宗旨，就和鄙俗之人一樣，又何必區分佛法和儒家呢？如經中所說，佛陀為眾生說法，斷除無明（Avidyā，佛教術語，指對事物真相的迷惑）的黑暗和疑惑，就像良醫根據病情給予藥物一樣，這叫做內教。書中又說，天道沒有偏私，只會幫助有仁德的人，這叫做外教。如果出家之人，能夠觀察苦、空、無常、無我，遠離生死輪迴，立志追求出世解脫，這就是依從內教。如果違背這些修行，反而成了外道的俗人。在家之人，如果能夠厭棄世俗的情慾，欣慕高尚的志向，專心崇敬三寶（佛、法、僧），修持四德（仁、義、禮、智），奉行孝、悌、仁、義、禮、智，以及貞、和、愛、敬，能夠實行這些，反而等同於內教。如果違背這些宗旨，仍然等同於外道。即使身在俗世之中。
【English Translation】 English version: Moreover, the Chengshi Lun (成實論, Tattvasiddhi Shastra) says: 'One who practices loving-kindness sleeps peacefully, awakens peacefully, does not see bad dreams, is protected by the heavens, loved by people, is not harmed by poison or weapons, and does not perish by water or fire.' Furthermore, the verse in the Sifen Lu (四分律, Dharmaguptaka Vinaya) says:
'Patience is the foremost path, The Buddha said non-action is the most supreme. If a renunciant troubles others, He is not called a Śrāmaṇa (沙門, Buddhist monastic).'
Moreover, the Yijiao Jing (遺教經, Sutra of the Buddha's Teaching Before His Parinirvana) says: 'One who can practice patience can be called a powerful great person.' Also, the sutra says: 'When you see the faults of others, do not speak of them. If you have evils in yourself, then you should reveal them.'
Moreover, the Shu (書, Book of Documents) says: 'Hearing of the faults of others is like hearing the names of one's parents. The ear may hear it, but the mouth must not speak of it.'
Moreover, the sutra says: 'Praise the goodness of others, do not speak of your own beauty.'
Moreover, the Shu says: 'A gentleman praises the beauty of others, and does not boast of his own goodness.'
Moreover, the sutra says: 'When giving, do not expect a return. If you receive even a hair's breadth of kindness from others, you should accept it with gratitude, repentance, and reverence.'
Moreover, the Shu says: 'When a gentleman bestows virtue upon others, he wishes that he would forget it. When others bestow virtue upon the gentleman, he wishes that he would not forget it.'
It is also said: 'When giving to others, be careful not to remember it. When receiving from others, be careful not to forget it.'
Moreover, the sutra says: 'Take yourself as an example; do not kill, do not use the rod.'
Moreover, the Shu says: 'What you do not desire for yourself, do not inflict upon others.' You should know that the teachings of both inner (Buddhism) and outer (Confucianism) have the same foundation. Although the forms may have black and white differences, the principles of conduct are not different. If you violate these principles, you are the same as vulgar people. Why rely on inner or outer? As the sutra says: 'The Buddha preaches the Dharma for sentient beings, cutting off the darkness and confusion of Avidyā (無明, ignorance), just like a good doctor prescribing medicine according to the illness. This is called inner teaching.' The Shu also says: 'The Way of Heaven has no favorites; it only favors those who are benevolent. This is called outer teaching.' Furthermore, if a renunciant can contemplate suffering, emptiness, impermanence, and no-self, and distance themselves from birth and death, aspiring to transcend the world, this is relying on the inner. If you violate this practice, you turn into a worldly person. If a layperson can detest and renounce worldly desires, admire high aspirations, wholeheartedly revere the Three Jewels (佛,法,僧, Buddha, Dharma, Sangha), cultivate the Four Virtues (仁,義,禮,智, benevolence, righteousness, propriety, wisdom), and practice filial piety, brotherly love, benevolence, righteousness, propriety, wisdom, chastity, harmony, love, and respect, being able to practice these is the same as the inner. If you violate these principles, you are still the same as an externalist. Even while in the secular world.
之人。能隨內教。便悟真理。心常會道。漸進勝途至趣菩提。既知如是。欲行此行。唯須自卑推德與他。如拭塵巾。攬垢向己。持凈與人。故經云。退而得者佛道也。
故書云。君子讓而得之為義。故常須進勝他人。恒須克責已躬也。
忍益緣第三
如大寶積經云。忍辱有十事。一不觀於我及我所相。二不念種姓。三破除憍慢。四惡來不報。五觀無常想。六修于慈悲。七心不放逸。八舍于飢渴苦樂等事。九斷除瞋恚。十修習智慧。若人能成如是十事。當知是人能修于忍。又月燈三昧經云。佛言。若有菩薩住于慈忍。有十種利益。何等為十。一火不能燒。二刀不能割。三毒不能中。四水不能漂。五為非人所護。六得身相莊嚴。七閉諸惡道。八隨其所樂生於梵天。九晝夜常安。十其身不離喜樂。
又私呵三昧經云。佛言。忍有六事得一切智。何等為六。一得身力。二得口力。三得意力。四得神足力。五得道力。六得慧力。
又六度集經云。復有四種忍辱。具足智慧。何等為四。一于求法時忍他惡罵。二于求法時不避飢渴寒熱風雨。三于求法時隨順和尚阿阇梨行。四于求法時能忍空無相無愿。又比丘避女人惡名經偈云。
雖聞多惡名 苦行者忍之 不應苦自言 亦不應起惱 聞
【現代漢語翻譯】 現代漢語譯本 這樣的人，能夠遵循內心的教導，便能領悟真正的道理。心中常常與道相合，逐漸走上通往菩提（Bodhi，覺悟）的殊勝道路。既然明白了這些，想要踐行這種行為，就必須謙卑自己，將美德推讓給他人，就像擦拭灰塵的抹布一樣，將污垢攬向自己，將潔凈給予他人。所以經書上說：『退讓而得到的，是佛道啊。』 所以古書上說：『君子謙讓而得到，這是合乎道義的。』所以常常要勝過他人，也要常常克制自己。 忍辱的益處第三 如《大寶積經》所說：忍辱有十件事。一是不要執著于『我』以及『我所擁有』的表象。二是不念及種姓（caste，社會等級）。三是破除驕慢。四是對惡行不報復。五是觀想無常。六是修習慈悲。七是內心不放縱。八是捨棄飢渴苦樂等事。九是斷除瞋恚。十是修習智慧。如果有人能夠成就這十件事，應當知道這個人能夠修習忍辱。又《月燈三昧經》中，佛說：『如果有菩薩安住于慈忍，有十種利益。』哪十種呢？一是火不能燒。二是刀不能割。三是毒不能侵害。四是水不能漂流。五是被非人（non-human beings，指天龍八部等）所守護。六是得到身相莊嚴。七是關閉諸惡道。八是隨其所樂而生於梵天（Brahma Heaven，色界天）。九是晝夜常常安樂。十是其身不離喜樂。 又《私呵三昧經》中，佛說：『忍有六件事，能得到一切智慧。』哪六件事呢？一是得到身力。二是得到口力。三是得到意力。四是得到神足力。五是得到道力。六是得到慧力。 又《六度集經》中說：『又有四種忍辱，具足智慧。』哪四種呢？一是在求法時忍受他人的惡罵。二是在求法時不躲避飢渴寒熱風雨。三是在求法時隨順和尚（Upadhyaya，親教師）阿阇梨（Acarya，導師）的教導。四是在求法時能忍受空、無相、無愿。又有《比丘避女人惡名經》中的偈語說： 即使聽到很多惡名，苦行者也要忍受它，不應該痛苦地自言自語，也不應該生起惱怒。聽到...
【English Translation】 English version Such a person, able to follow the inner teachings, will then comprehend the true principle. Their heart constantly aligns with the Dao (the Way), gradually advancing on the supreme path towards Bodhi (Enlightenment). Having understood these things, if one wishes to practice this conduct, one must humble oneself, deferring virtue to others, like a cloth wiping away dust, taking the filth upon oneself and giving cleanliness to others. Therefore, the scriptures say: 'What is gained through yielding is the Buddha-way.' Therefore, the ancient books say: 'The gentleman yields and thereby gains what is righteous.' Therefore, one must constantly strive to surpass others and constantly restrain oneself. The Third Benefit of Patience As stated in the Mahāratnakūṭa Sūtra (Great Treasure Trove Sutra): 'Patience has ten aspects. First, not to be attached to the appearance of 'I' and 'what belongs to me'. Second, not to dwell on caste (social class). Third, to break down arrogance. Fourth, not to retaliate against evil deeds. Fifth, to contemplate impermanence. Sixth, to cultivate loving-kindness and compassion. Seventh, not to let the mind wander. Eighth, to relinquish hunger, thirst, suffering, pleasure, and other such things. Ninth, to cut off anger and hatred. Tenth, to cultivate wisdom. If a person can accomplish these ten things, know that this person is capable of cultivating patience.' Furthermore, in the Candrapradīpa Samādhi Sūtra (Moon Lamp Samadhi Sutra), the Buddha said: 'If a Bodhisattva abides in loving-kindness and patience, there are ten benefits.' What are the ten? First, fire cannot burn. Second, knives cannot cut. Third, poison cannot harm. Fourth, water cannot drown. Fifth, they are protected by non-human beings (referring to Devas, Nagas, and other beings). Sixth, they attain adorned physical characteristics. Seventh, they close off the evil paths. Eighth, according to their desires, they are born in the Brahma Heaven (the Form Realm Heaven). Ninth, they are constantly peaceful day and night. Tenth, their body is never separated from joy and happiness.' Furthermore, in the Siha Samadhi Sutra, the Buddha said: 'Patience has six aspects that lead to the attainment of all wisdom.' What are the six? First, one obtains bodily strength. Second, one obtains verbal strength. Third, one obtains mental strength. Fourth, one obtains the strength of supernatural powers. Fifth, one obtains the strength of the Path. Sixth, one obtains the strength of wisdom.' Furthermore, the Six Paramitas Sutra states: 'There are also four kinds of patience that perfect wisdom.' What are the four? First, when seeking the Dharma, to endure the evil scolding of others. Second, when seeking the Dharma, not to avoid hunger, thirst, cold, heat, wind, and rain. Third, when seeking the Dharma, to follow the instructions of the Upadhyaya (preceptor) and Acarya (teacher). Fourth, when seeking the Dharma, to be able to endure emptiness, signlessness, and wishlessness. Furthermore, there is a verse in the Sutra on the Bhikshu Avoiding Evil Reputation of Women: Even if one hears many evil names, the ascetic should endure it, one should not speak bitterly to oneself, nor should one give rise to annoyance. Hearing...
聲恐怖者 是則林中獸 是輕躁眾生 不成出家法 仁者當堪耐 下中上惡聲 執心堅住者 是則出家法 不由他人語 令汝成劫賊 亦不由他語 令汝得羅漢 如汝自知已 諸天亦復知
又五分律云。佛告諸比丘。過去世時。阿練若池水邊有二雁。與一龜共結親友。后時池水涸竭。二雁作是議言。今此池水涸竭。親友必受大苦。議已語龜言。此池水涸竭。汝無濟理。可銜一木。我等各銜一頭。將汝著大水處。銜木之時慎不可語。即使銜之。經過聚落。諸小兒見皆言。雁銜龜去。雁銜龜去。龜即瞋言。何預汝事。即便失木墮地而死。爾時世尊。因此說偈言。
夫士之生 斧在口中 所以斫身 由其惡言 應毀反譽 應譽反毀 自受其殃 終無復樂
佛言。龜者調達是也。昔以瞋語致有死苦。今復瞋罵如來墮大地獄。
又法句喻經云。昔者羅云。未得道時。心性粗獷言少誠信。佛敕羅云。汝到賢提精舍中住。守口攝意。勤修經戒。羅云奉教作禮而去。住九十日。慚愧自悔。晝夜不息。佛往見之。羅云歡喜趣前禮佛。佛告羅云曰。澡槃取水為吾洗足。羅云受教。為佛洗足訖已。佛語羅云。此水可用食飲以不。羅云白言。不可複用。此水本凈。今以洗足受
【現代漢語翻譯】 現代漢語譯本 聲恐怖者，是林中之獸：那些害怕聲音的人，就像森林裡的野獸一樣。 是輕躁眾生，不成出家法：輕浮急躁的人，無法成就出家修行。 仁者當堪耐，下中上惡聲：有仁德的人應當能夠忍受下等、中等、上等的惡劣聲音。 執心堅住者，是則出家法：能夠堅定心念的人，才能成就出家修行。 不由他人語，令汝成劫賊：不會因為別人的話，就讓你變成強盜。 亦不由他語，令汝得羅漢（Arhat）：也不會因為別人的話，就讓你證得阿羅漢果位。 如汝自知已，諸天亦復知：如果你自己真正瞭解自己，諸天也會知道。
又《五分律》記載，佛陀告訴眾比丘（Bhikkhu）：過去世的時候，阿練若（Araṇya）池水邊有兩隻雁，與一隻烏龜結為親友。後來池水乾涸，兩隻雁商議說：『現在池水乾涸，我們的朋友一定會遭受很大的痛苦。』商議完畢，告訴烏龜說：『現在池水乾涸，你沒有辦法自救。你可以咬住一根木頭，我們各自咬住一頭，把你帶到有水的地方。咬住木頭的時候千萬不要說話。』烏龜答應了，於是咬住了木頭。經過村落的時候，小孩子們看見了都說：『雁叼著烏龜飛走了！雁叼著烏龜飛走了！』烏龜聽了很生氣，說：『關你們什麼事！』結果一鬆口就從木頭上掉了下來，摔死了。當時世尊（Bhagavan）因此說了偈語：
夫士之生，斧在口中，所以斫身：人活著，斧頭就在自己的口中，用來砍伐自身。 由其惡言，應毀反譽，應譽反毀：因為惡語，本應被譭謗的反而被讚譽，本應被讚譽的反而被譭謗。 自受其殃，終無復樂：自己承受災禍，最終不會再有快樂。
佛說：『這隻烏龜就是提婆達多（Devadatta）。過去因為嗔怒惡語而遭受死亡的痛苦，現在又嗔罵如來（Tathagata），將墮入大地獄。』
又《法句喻經》記載，過去羅睺羅（Rāhula）沒有證悟的時候，心性粗獷，很少說真話。佛陀告誡羅睺羅：『你到賢提精舍中居住，守護口舌，攝持心意，勤奮修習經戒。』羅睺羅接受教誨，行禮后就去了，住了九十天，慚愧自責，日夜不停地修行。佛陀前去看望他，羅睺羅很高興，上前禮拜佛陀。佛陀告訴羅睺羅說：『拿澡盆取水來給我洗腳。』羅睺羅接受教誨，為佛陀洗完腳后，佛陀問羅睺羅：『這水可以用來飲用嗎？』羅睺羅回答說：『不能再用了。這水本來是乾淨的，現在用來洗腳，已經髒了。』
【English Translation】 English version He who is terrified by sounds is a beast in the forest: One who fears sounds is like a wild animal in the forest. He is a frivolous being, unfit for the monastic life: A person who is flighty and restless is not suited for monastic practice. The benevolent one should endure inferior, middling, and superior evil sounds: A virtuous person should be able to tolerate bad sounds of low, medium, and high levels. He who holds his mind steadfast is fit for the monastic life: One who can firmly hold their mind is fit for monastic practice. Not by the words of others will you become a robber: You will not become a robber because of what others say. Nor by the words of others will you attain Arhatship: Nor will you attain the state of an Arhat because of what others say. As you know yourself, so too do the gods know: As you truly know yourself, so too do the gods know.
Furthermore, the Five-Part Vinaya states: The Buddha told the Bhikkhus: In the past, there were two geese and a turtle who became close friends by a Araṇya pond. Later, the pond dried up, and the two geese discussed, saying: 'Now that the pond has dried up, our friend will surely suffer greatly.' After discussing, they said to the turtle: 'Now that the pond has dried up, you have no way to save yourself. You can bite onto a piece of wood, and we will each bite onto one end, and take you to a place with water. Be careful not to speak when biting the wood.' The turtle agreed and bit onto the wood. When passing through a village, the children saw them and said: 'The geese are carrying the turtle away! The geese are carrying the turtle away!' The turtle became angry and said: 'What business is it of yours!' As a result, he lost his grip on the wood, fell to the ground, and died. At that time, the Bhagavan spoke this verse:
The axe for a man's life is born in his mouth, with which he chops himself: For a man's life, the axe is born in his mouth, with which he chops himself. Because of his evil words, praise is turned into blame, and blame into praise: Because of evil words, what should be blamed is praised, and what should be praised is blamed. He receives his own misfortune and will never have joy again: He receives his own misfortune and will never have joy again.
The Buddha said: 'That turtle was Devadatta. In the past, he suffered the pain of death because of angry words. Now he is again scolding the Tathagata and will fall into the great hell.'
Furthermore, the Dharmapada-simile Sutra states: In the past, when Rāhula had not yet attained enlightenment, his mind was coarse and he rarely spoke truthfully. The Buddha instructed Rāhula: 'Go and stay in the Ghandati hermitage, guard your mouth, control your mind, and diligently practice the precepts.' Rāhula accepted the teaching, bowed, and left. He stayed for ninety days, feeling ashamed and remorseful, practicing day and night without rest. The Buddha went to see him. Rāhula was delighted and went forward to bow to the Buddha. The Buddha said to Rāhula: 'Take a basin and fetch water to wash my feet.' Rāhula accepted the teaching and washed the Buddha's feet. The Buddha asked Rāhula: 'Can this water be used for drinking?' Rāhula replied: 'It can no longer be used. This water was originally clean, but now it has been used to wash feet and is dirty.'
于塵垢。故不可用。佛語羅云。汝亦如是。雖為吾子國王之孫。舍世榮祿得為沙門。不念精進攝身守口。三毒垢穢充滿胸懷。亦如此水不可複用。縱棄槃水。槃亦不堪盛食。曾受不凈故。汝亦如是。口無誠信心性剛強。不念精進。曾受惡名。亦如澡槃不中盛食。佛以足指。撥槃自跳數返。汝惜之不。羅云白佛。洗足之器雖惜不殷。佛語羅云。汝亦如是。雖為沙門。不攝身口。多所傷眾。身死神去輪轉三塗。賢聖不惜。亦如汝言。羅云聞之。慚愧怖悸。感激自勵。克骨不忘。精進柔軟。懷忍如地。即得阿羅漢道(略用)。
又羅云忍辱經云。爾時羅云。向一不信婆羅門家乞食。吝惜不與。羅云被打頭破血出。復撮沙缽中。羅云含忍心不加報。即持缽至河。洗頭缽已自說云。
我自行分衛。無事橫忓我。我痛斯須間。奈汝長苦何。猶利劍割臭尸。臭尸不知痛。非劍之不利。又如天甘露。飼彼癡溷豬。溷豬舍之走。非是甘露之不美。我以佛真言訓世兇愚兇愚不思。豈不然乎。還已白佛。佛言。是己之衰。命終當入無擇地獄。獄鬼加痛毒無不至。經八萬四千歲。其壽乃終更受蟒身。毒還自害。復受蝮形。常食沙土。萬歲乃畢。以瞋恚意向持戒人故。受毒身。以沙土投缽中故。世世食沙土而死。罪畢為人。母懷之時
【現代漢語翻譯】 現代漢語譯本 沾染塵垢，所以不能再用了。佛告訴羅云：『你也像這盆水一樣。雖然是我的兒子，國王的孫子，捨棄世間的榮華富貴而出家為沙門，卻不思精進，約束身心，守護口舌，讓貪嗔癡三毒的污穢充滿胸懷，也像這盆髒水一樣，不能再用了。』即使丟棄洗腳盆，這盆子也不能用來盛食物，因為它曾經盛過不乾淨的東西。你也像這樣，口中沒有誠實，內心剛強，不思精進，曾經有過惡名，也像洗腳盆一樣不能用來盛食物。』佛用腳趾撥動洗腳盆，盆子跳動了好幾次。『你愛惜這個盆子嗎？』羅云回答佛說：『洗腳的器具，雖然愛惜，但並不特別看重。』佛告訴羅云：『你也像這樣。雖然身為沙門，卻不約束身口，多次傷害大眾，身死神去，在三惡道中輪迴。賢聖之人不會為你感到惋惜，就像你說的。』羅云聽了這些話，感到慚愧恐懼，激勵自己，銘記於心，不敢忘記，精進修行，心性變得柔和，懷有如大地般的忍耐。不久就證得了阿羅漢果。（略）
《羅云忍辱經》中說：當時，羅云向一位不信佛法的婆羅門家乞食，那人吝嗇不給。羅云被他打得頭破血流，又抓起沙子放在羅云的缽中。羅云忍住怒氣，沒有報復。拿著缽來到河邊，洗乾淨頭和缽后，自言自語道：
『我獨自外出乞食，無緣無故地冒犯了我。我所承受的痛苦只是暫時的，但你將要承受長久的痛苦啊！就像用鋒利的劍切割腐臭的屍體，腐臭的屍體不會感到疼痛，並不是劍不夠鋒利。又像用天上的甘露餵養愚癡的豬，豬卻捨棄甘露跑開了，並不是甘露不夠美好。我用佛的真言教訓世間的兇惡愚蠢之人，他們卻不思考，難道不是這樣嗎？』之後，羅云回去稟告佛。佛說：『這是他自己造成的衰敗。他命終之後，將墮入無擇地獄（Avīci hell），獄卒會對他施加各種痛苦，沒有一種不會降臨到他身上，要經過八萬四千歲，壽命才終結，然後轉生為蟒蛇，被自己的毒所害。之後又轉生為毒蛇，經常以沙土為食，要經過一萬年才能結束。因為他對持戒之人懷有嗔恨之心，所以受毒蛇之身。因為他把沙土投到缽中，所以世世代代都要吃沙土而死。罪業結束后，才能轉生為人，但在母親懷孕的時候…』
【English Translation】 English version covered with dust and grime, therefore it cannot be used again.' The Buddha said to Rāhula (son of Siddhartha Gautama): 'You are also like this water. Although you are my son, the grandson of a king, having renounced worldly glory and fortune to become a Śrāmaṇa (ascetic), you do not think of diligently restraining your body and guarding your speech. Your heart is filled with the filth of the three poisons (greed, hatred, and delusion), just like this dirty water, it cannot be used again.' Even if the foot-washing basin is discarded, it cannot be used to hold food, because it once held unclean things. You are also like this, your mouth lacks sincerity, your nature is stubborn, you do not think of diligently improving yourself, and you have had a bad reputation. You are also like a foot-washing basin, unfit to hold food.' The Buddha used his toe to flick the foot-washing basin, and the basin jumped several times. 'Do you cherish this basin?' Rāhula replied to the Buddha: 'Although I cherish the foot-washing utensil, I do not value it particularly.' The Buddha told Rāhula: 'You are also like this. Although you are a Śrāmaṇa, you do not restrain your body and speech, and you often harm the multitude. When your body dies and your spirit departs, you will revolve in the three evil realms (hell, hungry ghosts, and animals). The wise and virtuous will not pity you, just as you said.' Rāhula, hearing these words, felt ashamed and fearful, encouraged himself, remembered them deeply, and did not forget them. He diligently cultivated himself, his nature became gentle, and he possessed patience like the earth. Soon he attained the state of Arhat (one who is worthy). (abridged)
The Rāhulānunaya Sūtra also says: At that time, Rāhula went to the house of a non-believing Brahmin to beg for food, but the Brahmin was stingy and did not give him any. Rāhula was beaten by him until his head was broken and bleeding, and the Brahmin also threw sand into Rāhula's bowl. Rāhula endured the anger and did not retaliate. He took the bowl to the river, washed his head and the bowl, and said to himself:
'I go out alone to beg for food, and I am offended for no reason. The pain I endure is only temporary, but you will endure long-lasting suffering! It is like cutting a putrid corpse with a sharp sword, the putrid corpse does not feel pain, it is not that the sword is not sharp enough. It is also like feeding foolish pigs with heavenly nectar, but the pigs abandon the nectar and run away, it is not that the nectar is not good enough. I use the Buddha's true words to teach the wicked and foolish people of the world, but they do not think about it, is it not so?' Afterwards, Rāhula went back and reported to the Buddha. The Buddha said: 'This is his own downfall. After he dies, he will fall into the Avīci hell (hell of incessant suffering), where the hell guards will inflict all kinds of pain on him, and none will be spared. He will have to endure eighty-four thousand years before his life ends, and then he will be reborn as a python, harmed by his own poison. After that, he will be reborn as a viper, constantly eating sand, and it will take ten thousand years to end. Because he harbored hatred towards those who uphold the precepts, he will receive the body of a venomous snake. Because he threw sand into the bowl, he will eat sand and die in every lifetime. After his sins are exhausted, he will be reborn as a human, but when his mother is pregnant...'
當有重病。家中日耗。兒生鈍頑都無手足。其親驚怪。皆曰。何妖來為不祥。即取捐之著四衢路。來往愕然。競以瓦石刀杖。擊頭陷腦。窮苦旬日乃死。死已魂靈即復更生。鈍頑如前。經五百世重罪乃畢。後生為人常患頭痛。所生之處不值佛世。常在三塗。
又新婆沙論云。曾聞過去此賢劫中有王。名羯利。時有仙人。號為忍辱。住一林中勤修苦行。時王除去男子。與內宮眷屬遊戲林間。經久疲眠。內宮諸女。為華果故游諸林間。遙見仙人于自所止端身靜思。便馳趣之皆進其所。到已頂禮圍繞而坐。仙人即為說欲之過。諸姊生厭。王寤不見諸女。便作是念。將無有人誘奪去耶。即拔劍處處求覓。乃見諸女在仙人邊圍繞而坐。生大瞋恚。是何大鬼誘我諸女。即前問言。汝是誰耶。答言。我是仙人。復問。在此作何事耶。答言。修忍辱道。王作是念。此人見我瞋故。便言修忍。我今試之。復問言。汝得非想非非想處定耶。答言。不得。如是次第責問。乃至汝得初靜慮耶。答言。不得。王倍瞋忿語言。汝是未離欲人。云何恣情觀我諸女。復言。我是修忍辱人。王言。可申一臂。試能忍不。爾時仙人便申一臂。王以利劍斬之。如斷藕根墮于地上。王復責問。汝是何人。答言。我是修忍人。時王復令申餘一臂。即復斬之。
【現代漢語翻譯】 現代漢語譯本：當遭遇重病，家中每日耗費巨大，所生的孩子愚鈍頑劣，肢體不全，他的親人驚恐怪異，都說：『是什麼妖怪來作祟，帶來不祥？』就拿去丟棄在四通八達的道路上。來來往往的人驚愕，爭相用瓦片石頭刀杖敲擊他的頭，使他頭腦受傷。在極度窮困痛苦中掙扎了十幾天才死去。死後魂靈立即再次轉生，仍然愚鈍頑劣如前。經歷了五百世的深重罪業才結束。後來轉生為人，常常患有頭痛。所出生的地方沒有佛陀住世，常常在三惡道中受苦。
又據《新婆沙論》所說，曾經聽說過去在這個賢劫中，有一位國王，名叫羯利（Kalika，人名）。當時有一位仙人，號為忍辱（Kshanti，意為忍耐），住在一片樹林中勤奮地修行苦行。當時國王遣退了男子，與後宮的眷屬在樹林間遊玩嬉戲。時間久了感到疲倦就睡著了。後宮的妃嬪們爲了尋找花果，在各個樹林間遊玩。遠遠地看見仙人在他所居住的地方端身靜坐思考。便快步走向他，都來到他那裡。到達后頂禮仙人，圍繞著他坐下。仙人就為她們講述貪慾的過患，眾妃嬪心生厭惡。國王醒來后不見眾妃嬪，就想：『莫非是有人引誘搶走了她們？』於是拔出劍到處尋找。才看見眾妃嬪在仙人身邊圍繞著坐著。國王勃然大怒，『這是什麼大鬼引誘我的妃嬪？』就上前問道：『你是什麼人？』回答說：『我是仙人。』又問：『在這裡做什麼？』回答說：『修忍辱之道。』國王心想：『這個人見我發怒，就說在修行忍辱。我今天試探他。』又問道：『你得到非想非非想處定了嗎？』回答說：『沒有得到。』像這樣依次責問，乃至『你得到初禪了嗎？』回答說：『沒有得到。』國王更加憤怒，說道：『你是個沒有斷除慾望的人，怎麼能放縱自己的情慾觀看我的妃嬪？』又說：『我是修行忍辱的人。』國王說：『可以伸出一隻手臂，試試看能不能忍受。』當時仙人就伸出一隻手臂。國王用鋒利的劍砍斷它，像砍斷藕根一樣掉在地上。國王又責問道：『你是什麼人？』回答說：『我是修行忍辱的人。』當時國王又命令他伸出另一隻手臂，就又砍斷了它。
【English Translation】 English version: When afflicted with a severe illness, the household suffers daily losses, and a child is born dull-witted and with incomplete limbs, his relatives are alarmed and say, 'What kind of demon has come to bring misfortune?' They take him and abandon him at the crossroads. Passersby are astonished and compete to strike his head with tiles, stones, knives, and sticks, causing brain damage. He struggles in extreme poverty and suffering for ten days before dying. After death, his spirit is immediately reborn, remaining as dull-witted as before. He endures five hundred lifetimes of heavy sins before it ends. Later, when reborn as a human, he constantly suffers from headaches. He is born in places where there is no Buddha in the world, constantly suffering in the three evil realms.
Furthermore, according to the New Vibhasa Shastra, it was once heard that in this Bhadrakalpa (fortunate eon) in the past, there was a king named Kalika (name of a king). At that time, there was a hermit named Kshanti (meaning patience), who lived in a forest diligently practicing asceticism. The king dismissed the men and went to play in the forest with his harem. After a long time, he felt tired and fell asleep. The concubines, in search of flowers and fruits, wandered through the various forests. From afar, they saw the hermit sitting upright in meditation at his dwelling. They quickly approached him and all came to his place. Upon arriving, they prostrated themselves before the hermit and sat around him. The hermit then spoke to them about the faults of desire, and the concubines became disgusted. The king awoke and, not seeing his concubines, thought, 'Could someone have seduced and stolen them away?' He drew his sword and searched everywhere. He then saw the concubines sitting around the hermit. The king became furious, 'What great demon is this seducing my concubines?' He stepped forward and asked, 'Who are you?' He replied, 'I am a hermit.' He asked again, 'What are you doing here?' He replied, 'Practicing the path of patience.' The king thought, 'This person sees that I am angry and says he is practicing patience. I will test him today.' He asked, 'Have you attained the Samadhi of Neither Perception nor Non-Perception?' He replied, 'I have not.' He questioned him in this way, even asking, 'Have you attained the first Dhyana (meditative absorption)?' He replied, 'I have not.' The king became even more enraged and said, 'You are a person who has not abandoned desire, how can you indulge your lustful desires by looking at my concubines?' He said, 'I am a person who practices patience.' The king said, 'Extend one arm and let's see if you can endure it.' At that time, the hermit extended one arm. The king cut it off with a sharp sword, and it fell to the ground like a severed lotus root. The king then questioned him, 'Who are you?' He replied, 'I am a person who practices patience.' At that time, the king ordered him to extend his other arm, and he cut it off again.
如前責問。仙人亦如前答。如是次斬兩足。復截兩耳。又割其鼻。一一問答。皆如前說。令仙人身七分墮地。作七瘡已。王心便止。仙人告言。王今何故。自生疲厭。假使斷我一切身份。猶如芥子乃至微塵。我亦不生一念瞋忿。終無有二。復發是愿。如汝今日。我實無辜而斷我身。令成七分作七瘡孔。我未來世。得阿耨菩提時。以大悲心不待汝請。最初令汝修七種道。斷七隨眠。當知爾時忍辱仙人者。今釋迦牟尼佛是。羯利王者。即今具壽憍陳那是。憍陳那見聖諦已。佛以神力除彼闇障。令其憶念過去世事。憍陳那聞已。極懷恥愧合。掌恭敬。
精進篇第四(此別三緣)述意緣怠惰緣策修緣
述意緣第一
夫忍行之情猶昧。審的之旨未顯。所以策惰。令心不懈。是故經曰。汝等比丘。當勤精進。十力慧日既已潛沒。汝等當爲無明所覆。又言。闡提之人尸臥終日。當言成道。無有是處。釋論云。在家懈怠失於俗利。出家懶惰喪於法寶。是以斯那勇猛。諸佛稱揚。迦葉精奇。如來述證。書云。夙興夜寐。竭力致身。乃曰。忠臣方稱孝子。故知放逸懈怠之所不尚。精進劬勞無時不可。豈得恣其愚懷縱情憍蕩。致使善根種子不復開敷。道樹枝條彌加枯萃。況覆命屬死。王名系幽府。奄歸長夜頓罷資糧。冥曹
【現代漢語翻譯】 現代漢語譯本： 如先前一樣責問。仙人也如先前一樣回答。像這樣依次斬斷他的雙腳，又截斷他的雙耳，再割掉他的鼻子，每一次問答，都和先前說的一樣。使仙人的身體分成七段掉在地上，造成七個瘡口之後，國王的心才停止。仙人告訴國王說：『大王現在為什麼，自己生起疲憊厭倦之心？假使你斷我一切身份，猶如芥子乃至微塵，我也不會生起一念嗔恨忿怒，始終不會有二心。』又發下這樣的誓願：『像你今日這樣，我實在無辜而被你斷身，令我分成七段，造成七個瘡孔，我未來世，得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）時，以大悲心不等待你請求，最初就讓你修七種道，斷除七隨眠。』應當知道那時的忍辱仙人，就是現在的釋迦牟尼佛（Sakyamuni Buddha）。羯利王（Kali，暴惡之王）就是現在的具壽憍陳如（Ajnatakaundinya）。憍陳如見到聖諦之後，佛以神通力除去他的黑暗障礙，使他憶念過去世的事情。憍陳如聽了之後，極其懷有慚愧之心，合掌恭敬。
精進篇第四（此別三緣）述意緣 怠惰緣 策修緣
述意緣第一
忍辱修行的真諦還不夠明瞭，審慎決定的宗旨還沒有顯現，所以要鞭策懈怠，使內心不鬆懈。因此經書上說：『你們這些比丘（bhikkhu，出家修行的僧人），應當勤奮精進。』十力慧日既然已經潛沒，你們將會被無明所覆蓋。』又說：『闡提（icchantika，斷善根的人）之人像屍體一樣躺臥終日，如果說這樣能成就佛道，是沒有這樣的道理的。』《釋論》中說：『在家之人懈怠會失去世俗的利益，出家之人懶惰會喪失佛法的珍寶。』因此斯那的勇猛精進，諸佛都稱揚讚歎；迦葉（Kasyapa）的精進奇特，如來都述說證明。書上說：『早起晚睡，竭盡全力來修身。』才稱得上是忠臣孝子。所以可知放逸懈怠是不被推崇的，精進勤勞是沒有不可以的。怎麼可以放縱愚蠢的想法，縱情驕傲放蕩，以致於使善根的種子不再開花，道樹的枝條更加枯萎凋零。更何況生命屬於死神，名字登記在幽冥之府，一旦歸於長夜，就立刻停止積累資糧，進入幽冥。
【English Translation】 English version: As before, he questioned him. The immortal also answered as before. In this way, he successively cut off both feet, then cut off both ears, and then cut off his nose. Each question and answer was the same as before. After causing the immortal's body to fall to the ground in seven pieces, creating seven wounds, the king's heart stopped. The immortal told the king, 'Why do you now feel tired and weary? Even if you cut off all parts of my body, as small as mustard seeds or even dust, I would not give rise to a single thought of anger or resentment, and there would never be any duality.' He then made this vow: 'Just as you have today, without any fault on my part, cut off my body, causing it to be divided into seven pieces, creating seven wounds, in my future life, when I attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), with great compassion, without waiting for your request, I will first enable you to cultivate the seven paths and cut off the seven anusayas (latent tendencies).』 You should know that the Kshantivadin (teacher of patience) of that time was the present Sakyamuni Buddha (Sakyamuni Buddha). King Kali (Kali, the cruel king) was the present venerable Ajnatakaundinya (Ajnatakaundinya). After Ajnatakaundinya saw the Holy Truth, the Buddha used his divine power to remove his darkness and obstacles, enabling him to remember the events of past lives. After hearing this, Ajnatakaundinya felt extremely ashamed and respectfully joined his palms.
Chapter Four on Diligence (This distinguishes three causes): Describing the Cause of Intention, the Cause of Laziness, and the Cause of Encouraging Cultivation
Describing the Cause of Intention, First
The true meaning of the practice of patience is not yet clear, and the principle of careful determination has not yet manifested, so it is necessary to spur on laziness and prevent the mind from becoming lax. Therefore, the sutra says, 'You bhikkhus (bhikkhu, monks), should diligently strive forward.' Since the sun of wisdom with the ten powers has already set, you will be covered by ignorance.' It also says, 'A person who is an icchantika (icchantika, one who has severed their roots of goodness) lies like a corpse all day long; if it is said that they can attain Buddhahood, there is no such possibility.' The Shastra says, 'A layman who is lazy loses worldly benefits, and a renunciate who is lazy loses the treasures of the Dharma.' Therefore, the vigor of Srana is praised by all Buddhas; the diligence and uniqueness of Kasyapa (Kasyapa) are described and attested to by the Tathagata. The Book says, 'Rise early and sleep late, exert all your strength to cultivate yourself.' Only then can you be called a loyal minister and a filial son. Therefore, it is known that indulgence and laziness are not esteemed, and diligence and hard work are always permissible. How can one indulge foolish thoughts and give free rein to arrogance and dissipation, causing the seeds of good roots to no longer blossom and the branches of the Bodhi tree to become increasingly withered and desolate? Moreover, life belongs to the Lord of Death, and one's name is registered in the Netherworld. Once one returns to the long night, one immediately ceases to accumulate provisions and enters the realm of darkness.
拷問將何酬答。當於此時悔情何及。是故今者。勸諸行人。聞身餘力預備資糧。常須檢校三業。勿令違於六時。每於晝夜。從旦至中。從中至暮。從暮至夜。從夜至曉。乃至一時一刻。一念一剎那。檢校三業。幾心行善。幾心行惡。幾心行孝。幾心行逆。幾心行厭離財色心。幾心行貪著財色心。幾心行人天善根業。幾心行三塗不善業。幾心厭離名聞著我心。幾心貪求名聞著我心。幾心欣修三乘出世心。幾心輕慢三乘深樂世間心。如是善惡日夜相違。行者常須檢校。勿令放逸墮于邪網。恒省三業。遞相誡勖心口相訓。心語口言。汝常說善莫說非法。口還語。心汝思正法莫思非法。心復語身。汝勤精進莫行懈怠。如是我心自制。我口自慎我身自禁。如是自策。足得高昇。何勞他控。橫起怨憎。故經曰。身行善。口行善。意行善。定生善道。身行惡。口行惡。意行惡。定生惡趣。又如快馬顧影馳走。不同駑畜加諸杖捶。若不自誡。要假他呵。反憎觸惱。益罪尤深也。
懈惰緣第二
如菩薩本行經云。佛告阿難。夫懈怠者眾行之累。居家懈怠。則衣食不供產業不舉。出家懈怠。不能出離生死之苦。一切眾事。皆由精進而得興起。是時帝釋便說偈言。
欲求最勝道 不惜其軀命 棄身如糞土 解了無吾我
雖用財寶施 此事不為難 勇猛如是者 精進得佛疾
又增一阿含經云。若有人懈惰種不善行。於事有損。若能不懈惰。此最精妙。所以然者。彌勒菩薩。經三十劫。應當作佛。我以精進力勇猛之心。使彌勒在後成佛。是故當念精進。勿有懈怠。又譬喻經云。迦葉佛時。有兄弟二人。俱為沙門。兄持戒坐禪。一心求道而不佈施。弟佈施修福。而喜破戒。兄從釋迦出家。得阿羅漢果。衣常不充食常不飽。弟生象中。為象多力能卻怨敵。國王所愛。金銀珍寶瓔珞。其身封數百戶邑。供給此象隨其所須。時兄比丘。值世大儉。遊行乞食七日不得。末後得少粗食。劣得存命。先知此像是前世弟。便往詣象。手捉象耳而語之言。我昔與汝俱有罪也。像思比丘語。即識宿命已前因緣。愁憂不食。像子怖懼。便往白王。王問象子。先無人犯此象不。像子答曰。無他異人。唯一沙門。來至象邊須臾便去。王即遺人覓得沙門。問言至象邊何所道耶。沙門答曰。我語象云。我與汝俱有罪耳。沙門白王具說如上。王意便悟。即放沙門。
又佛說馬有八態譬人經云。佛告諸比丘。馬有弊惡八態。何等為八。一態者。解羈韁時便掣車欲走。二態者。車駕跳踉欲嚙其人。三態者。便舉前兩腳掣車而走。四態者。便蹋車軨。五
【現代漢語翻譯】 現代漢語譯本 『雖用財寶施，此事不為難，勇猛如是者，精進得佛疾。』
又《增一阿含經》說：『如果有人懈怠，種下不善的行為，對事情會有損害。如果能夠不懈怠，這是最精妙的。』為什麼這麼說呢？彌勒菩薩（Maitreya Bodhisattva，未來佛）需要經過三十劫才能成佛，我以精進的力量和勇猛的心，使得彌勒（Maitreya）在後面成佛。所以應當想著精進，不要懈怠。還有《譬喻經》說，迦葉佛（Kasyapa Buddha，過去七佛之一）在世時，有兄弟二人，都做了沙門（Sramana，出家修道者）。哥哥持戒坐禪，一心求道而不佈施；弟弟佈施修福，卻喜歡破戒。哥哥在釋迦（Sakyamuni，釋迦牟尼佛）出家后，得了阿羅漢果（Arhat，斷盡煩惱的聖者），但衣服常常不夠，食物常常不飽。弟弟轉生為象，因為力氣大能夠抵擋怨敵，被國王所喜愛，用金銀珍寶瓔珞裝飾它的身體，封給它數百戶的采邑，供給這頭象所需要的一切。當時哥哥比丘（Bhiksu，出家男子）遇到世道大饑荒，乞討了七天都沒有得到食物，最後得到少量粗劣的食物，勉強維持生命。他事先知道這頭像是前世的弟弟，便前去拜訪這頭象，用手抓住象的耳朵對它說：『我過去和你都有罪啊。』象聽到比丘（Bhiksu）的話，立刻回憶起前世的因緣，愁悶憂傷而不進食。像的飼養員感到害怕，便去稟告國王。國王問象的飼養員：『先前沒有人冒犯這頭像嗎？』象的飼養員回答說：『沒有其他人，只有一個沙門（Sramana）來到象的旁邊一會兒就離開了。』國王立刻派人找到那個沙門（Sramana），問他到象的旁邊說了些什麼。沙門（Sramana）回答說：『我對像說，我和你都有罪啊。』沙門（Sramana）向國王詳細地講述了上面的事情。國王聽后明白了，立刻放了沙門（Sramana）。
又《佛說馬有八態譬人經》說，佛（Buddha，覺悟者）告訴諸位比丘（Bhiksu）：『馬有八種不良的習性，是哪八種呢？第一種習性是，解開韁繩的時候就掙脫車子想要逃跑。第二種習性是，拉車的時候跳躍踢蹬，想要咬人。第三種習性是，抬起前兩隻腳掙脫車子逃跑。第四種習性是，踩踏車子的車輪。第五種習性是，'
【English Translation】 English version 『Though one uses treasures for almsgiving, this is not difficult. Those who are courageous like this, through diligence, quickly attain Buddhahood.』
Furthermore, the Ekottara Agama Sutra says: 『If someone is lazy and plants unwholesome deeds, it will be detrimental to matters. If one can be diligent, this is most exquisite.』 Why is this so? Maitreya Bodhisattva (the future Buddha) will need thirty kalpas (aeons) to become a Buddha. I, with the power of diligence and a courageous heart, have caused Maitreya to become a Buddha later. Therefore, one should be mindful of diligence and not be lazy. Also, the Parable Sutra says that during the time of Kasyapa Buddha (one of the past seven Buddhas), there were two brothers who were both Sramanas (ascetics). The elder brother upheld the precepts and meditated, single-mindedly seeking the Dharma (teachings) but did not give alms. The younger brother gave alms and cultivated blessings but liked to break the precepts. The elder brother, after ordaining under Sakyamuni (the historical Buddha), attained the fruit of Arhat (one who has attained Nirvana), but his clothes were often insufficient, and his food was often not enough. The younger brother was reborn as an elephant, and because of its great strength, it could ward off enemies. It was loved by the king, adorned with gold, silver, jewels, and necklaces, and granted hundreds of households to provide for the elephant's needs. At that time, the elder brother, a Bhiksu (monk), encountered a great famine and begged for food for seven days without success. Finally, he obtained a small amount of coarse food, barely enough to survive. Knowing in advance that this elephant was his younger brother in a previous life, he went to visit the elephant, grabbed its ear, and said to it: 『I and you both have committed sins in the past.』 The elephant, hearing the Bhiksu's words, immediately recalled the causes and conditions of its previous life, and became sad and depressed and refused to eat. The elephant's keeper became frightened and reported it to the king. The king asked the elephant's keeper: 『Has anyone offended this elephant recently?』 The elephant's keeper replied: 『No one else, only a Sramana came to the elephant's side for a short while and then left.』 The king immediately sent people to find the Sramana and asked him what he had said to the elephant. The Sramana replied: 『I told the elephant that I and you both have committed sins.』 The Sramana explained the above matter to the king in detail. The king understood and immediately released the Sramana.
Furthermore, the Buddha Speaks of the Eight Attitudes of a Horse as a Metaphor for People Sutra says that the Buddha (the enlightened one) told the Bhiksus (monks): 『A horse has eight bad habits. What are these eight? The first habit is that when the reins are untied, it breaks free from the cart and wants to run away. The second habit is that when pulling the cart, it jumps and kicks, wanting to bite people. The third habit is that it raises its front two legs and breaks free from the cart to run away. The fourth habit is that it steps on the cart's wheels. The fifth habit is that,』
態者。便人立持軛摩身抄車卻行。六態者。便傍行邪走。七態者。便掣車馳走。得值濁泥止住不行。八態者。懸兜喂之熟視不食。其主牽去欲駕之時。遽含噏噬。欲食不得。佛言。人亦有弊惡八態。何等為八。一態者。聞說佛經便走不欲樂聽。如馬解羈韁掣車。走時。二態者。聞說經意不解不知語所趣向。便瞋跳踉不欲樂聞。如馬駕車跳踉欲嚙人時。三態者。聞說經便逆不受。如馬舉前兩腳掣車走時。四態者。聞說經便罵。如馬蹋車軨時。五態者。聞說經便起去。如馬人立持軛摩身抄車卻行時。六態者。聞說經不肯聽。伭頭邪視耳語。如馬傍行邪走時。七態者。聞說經便欲窮難。問之不能相應答。便死抵妄語。如馬得濁泥便止不復行。八態者。聞說經不肯聽。反念淫妷多求不欲聽受。死入惡道時。乃遽欲學問行道。亦不能復得行道。如馬懸兜喂之熟視不肯食。其主牽去欲駕之。乃遽含噏噬。亦不得食。佛言。我說馬有八態惡。人亦有八惡態如是。比丘聞經歡喜作禮而去。
策修緣第三
如譬喻經云。羅閱祇國沙門。坐自誓曰。我不得道終不起。欲睡眠。作錐長八寸刺兩髀。痛不得眠。一年得道。又薄俱羅經云。薄俱羅稱言。我從出家以來。八十年中。未曾偃臥脅一著床背有所倚。
又遺教經云。汝
【現代漢語翻譯】 現代漢語譯本： 佛陀說，有一種狀態是這樣的：有人一聽到講說佛經，就跑開，不願聽聞。就像馬掙脫了韁繩，拉著車跑開一樣。另一種狀態是：聽到講說經義，不理解其中的含義，不知道所說的指向何方，就生氣跳腳，不願聽聞。就像馬駕車時，跳起來想要咬人一樣。還有一種狀態是：聽到講說佛經，就牴觸不接受。就像馬抬起前兩隻腳，拉著車跑開一樣。還有一種狀態是：聽到講說佛經，就謾罵。就像馬踢車輪一樣。還有一種狀態是：聽到講說佛經，就起身離開。就像馬人立起來，用軛摩擦身體，抄著車倒退行走一樣。還有一種狀態是：聽到講說佛經，不肯聽，歪著頭斜著眼睛，交頭接耳。就像馬在一旁歪歪斜斜地走一樣。還有一種狀態是：聽到講說佛經，就想用難題來詰難，提問卻不能相應地回答，就死不承認，說妄語。就像馬陷入泥濘中，就停下來不再行走一樣。還有一種狀態是：聽到講說佛經，不肯聽，反而想著淫慾之事，貪求過多，不願聽受。死後墮入惡道時，才急忙想要學習，修行，卻也不能再修行了。就像把裝食物的袋子懸掛在馬的面前餵它，它仔細地看著卻不肯吃。主人牽著它想要駕車的時候，它才急忙地想要吞食，卻也吃不到了。佛陀說，我說馬有八種惡劣的狀態，人也有八種惡劣的狀態是這樣的。比丘聽了佛經，歡喜地作禮而去。
策修緣第三
如《譬喻經》所說，羅閱祇國（Rajagrha，古印度摩揭陀國首都）的沙門（Sramana，佛教出家修行者），坐著發誓說：『我如果不能得道，就終身不起。』想要睡覺的時候，就用八寸長的錐子刺自己的大腿，因為疼痛而無法入睡，一年後得道。又《薄俱羅經》所說，薄俱羅（Bhakkula）稱說：『我自從出家以來，八十年中，未曾仰臥，身體沒有靠著床或背靠著什麼東西。』
又《遺教經》說：
【English Translation】 English version: The Buddha said, there is a state where a person, upon hearing the preaching of the Buddha's teachings, runs away, unwilling to listen. It is like a horse breaking free from its reins, pulling the cart away. Another state is: upon hearing the explanation of the sutras, not understanding the meaning, not knowing where the words are directed, becomes angry and agitated, unwilling to listen. It is like a horse pulling a cart, jumping up and trying to bite someone. There is also a state where, upon hearing the preaching of the sutras, one resists and does not accept it. It is like a horse raising its front two legs, pulling the cart away. There is also a state where, upon hearing the preaching of the sutras, one curses. It is like a horse kicking the cart's wheel. There is also a state where, upon hearing the preaching of the sutras, one gets up and leaves. It is like a horse standing on its hind legs, rubbing its body against the yoke, and backing the cart away. There is also a state where, upon hearing the preaching of the sutras, one is unwilling to listen, tilting the head and looking askance, whispering to each other. It is like a horse walking crookedly to the side. There is also a state where, upon hearing the preaching of the sutras, one wants to challenge with difficult questions, but when asked, cannot answer accordingly, and stubbornly lies. It is like a horse getting stuck in muddy ground, stopping and no longer moving forward. There is also a state where, upon hearing the preaching of the sutras, one is unwilling to listen, instead thinking of lustful things, craving too much, unwilling to listen and accept. Upon dying and falling into evil paths, one then hastily wants to learn and practice, but can no longer practice. It is like hanging a bag of food in front of a horse to feed it, it looks carefully but is unwilling to eat. When the owner leads it away wanting to harness it, it then hastily wants to devour it, but cannot eat it. The Buddha said, I say that horses have eight evil states, and people also have eight evil states like this. The Bhikshus (Buddhist monks) heard the sutras, rejoiced, made obeisance, and departed.
Chapter 3: Encouragement of Cultivation
As stated in the Sutra of Parables, a Sramana (Sramana, Buddhist renunciate practitioner) in Rajagrha (Rajagrha, the capital of the ancient Indian kingdom of Magadha) sat and vowed: 'If I do not attain enlightenment, I will not rise.' When wanting to sleep, he would use an eight-inch long awl to pierce his thighs, unable to sleep due to the pain, and attained enlightenment after a year. Also, as stated in the Bhakkula Sutra, Bhakkula (Bhakkula) said: 'Since I renounced the world, for eighty years, I have never lain down, my body has not rested on a bed or leaned against anything.'
Furthermore, the Sutra of the Bequeathed Teachings says:
等比丘。若勤精進則事無難者。是故汝等常勤精進。譬如小水常流則能穿石。若行者之心數數懈廢。譬如鉆火未熱而息。雖欲得火。火難可得是名精進。
又智度論云。身精進為少。心精進為大。外精進為少。內精進為大。複次佛說。意業力大故。如仙人瞋時。能令大國磨滅。複次身口作五逆罪。大果報一劫在阿鼻地獄。受意業力。得生非有想非無想處。壽八萬大劫亦在十方佛國。壽命無量。以是故。身口精進為少。意精進為大。如是諸經廣嘆精進。一心正念速得道果。未必要須多聞。又毗婆沙論云。如二人俱至一方。一乘疾馬。一乘鈍馬。雖乘鈍馬。以前發故先有所至。信解脫人。勤行精進先至涅槃。即是周利等也。
又六度經云。復有四種精進。具足智慧。何等為四。一勤于多聞。二勤于總持。三勤於樂說。四勤于正行。
又六度集經云。佛告弟子。當勤精進聽聞諷誦。莫得懈怠陰蓋所覆。吾念過去。無數劫時。有佛名一切度王。是時眾中有兩比丘。一名精進辯。二名德樂止。共聽法。精進辯者。聞經歡喜。應時即得阿惟越致。神通具足。德樂止者。睡眠不覺獨無所得。時精進辯謂德樂止言。當勤精進。如何睡眠。時德樂止聞其教招。便即經行。覆住睡眠不能自定。詣泉側坐。欲思惟定。復生
【現代漢語翻譯】 現代漢語譯本： 諸位比丘，如果勤奮精進，那麼任何事情都不會有困難。因此，你們應當經常勤奮精進。譬如小水長流，也能穿透石頭。如果修行者的心經常懈怠廢弛，就像鉆木取火，還沒熱就停止了，雖然想要得到火，卻難以得到。這叫做精進。
又《智度論》說：『身體的精進是小的，心的精進是大的；外在的精進是小的，內在的精進是大的。』 佛陀還說：『意業的力量很大，所以像仙人生氣時，能使大國毀滅。』 此外，身口造作五逆罪，將在阿鼻地獄承受一劫的大果報。而憑藉意業的力量，可以生到非有想非無想處天，壽命長達八萬大劫，也可以在十方佛國，壽命無量。因此，身口精進是小的，意精進是大的。』 像這樣，許多經典都廣泛讚歎精進，一心正念，迅速獲得道果，不一定需要博聞多學。又《毗婆沙論》說：『比如兩個人一同前往一個地方，一個騎快馬，一個騎慢馬。即使騎的是慢馬，因為先出發的緣故，也能先到達目的地。』 信解脫的人，勤奮精進修行，就能先到達涅槃，就像周利(Panthaka)等人一樣。
又《六度經》說：『又有四種精進，具足智慧。』 哪四種呢？一是勤于多聞，二是勤于總持（dharani，憶持不忘），三是勤於樂說，四是勤于正行。
又《六度集經》說：佛告訴弟子們：『應當勤奮精進地聽聞諷誦佛法，不要懈怠，被五蓋（panca nivarana）所覆蓋。』 我回憶過去無數劫時，有佛名叫一切度王（Sarvatratarana-raja）。當時大眾中有兩位比丘，一名精進辯，二名德樂止。一起聽法。精進辯聽聞佛經后歡喜，當時就證得阿惟越致（avaivartika，不退轉），神通具足。德樂止卻昏睡不醒，一無所得。當時精進辯對德樂止說：『應當勤奮精進，怎麼能睡覺呢？』 當時德樂止聽了他的教誨，便開始經行，但又忍不住睡眠，不能自定。於是到泉水邊坐下，想要思惟禪定，又生起了
【English Translation】 English version: O monks, if one is diligent and energetic, there is nothing that is difficult. Therefore, you should always be diligent and energetic. For example, a small stream flowing constantly can penetrate stone. If the mind of a practitioner frequently becomes lax and abandoned, it is like drilling for fire and stopping before it gets hot. Although one desires to obtain fire, it is difficult to obtain. This is called diligence.
Furthermore, the Mahaprajnaparamita-sastra says: 'Physical diligence is small, mental diligence is great; external diligence is small, internal diligence is great.' Moreover, the Buddha said: 'The power of mental karma is great; therefore, when a rishi (sage) becomes angry, he can cause a great kingdom to be destroyed.' Furthermore, committing the five heinous crimes (pancanantariya) with body and speech results in a great karmic retribution of one kalpa (aeon) in Avici Hell (Avici Naraka). However, by the power of mental karma, one can be born in the Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana), with a lifespan of eighty thousand great kalpas, or even in the Buddha-fields of the ten directions, with immeasurable lifespans. Therefore, physical and verbal diligence are small, while mental diligence is great.' Thus, many sutras extensively praise diligence. With single-minded right mindfulness, one quickly attains the fruit of the path, without necessarily needing extensive learning. Furthermore, the Vibhasa-sastra says: 'For example, if two people go to the same place, one riding a fast horse and the other riding a slow horse, even though one rides a slow horse, because he started earlier, he will arrive first.' A person liberated by faith, diligently practices with energy, and will arrive at Nirvana (Nibbana) first, like Panthaka (Culapanthaka) and others.
Furthermore, the Six Paramitas Sutra says: 'There are also four kinds of diligence that are complete with wisdom.' What are the four? First, diligence in learning widely; second, diligence in upholding the dharani (total recall); third, diligence in eloquent speaking; and fourth, diligence in right practice.
Furthermore, the Six Paramita Samgraha Sutra says: The Buddha told his disciples: 'You should diligently and energetically listen to, recite, and chant the Dharma, and do not be lazy and covered by the five hindrances (panca nivarana).' I recall in the past, countless kalpas ago, there was a Buddha named Sarvatratarana-raja (Everything-Crossing King). At that time, there were two monks in the assembly, one named Diligent Eloquence and the other named Virtue-Loving Cessation. They listened to the Dharma together. Diligent Eloquence rejoiced upon hearing the sutra and immediately attained avaivartika (non-retrogression), complete with supernatural powers. Virtue-Loving Cessation, however, was drowsy and unaware, gaining nothing. At that time, Diligent Eloquence said to Virtue-Loving Cessation: 'You should be diligent and energetic; how can you sleep?' At that time, Virtue-Loving Cessation heard his teaching and began to walk around, but again could not help but sleep and could not settle his mind. So he sat by a spring, wanting to contemplate meditation, but again arose
睡眠。時辯以善權往而度之。化作蜂王飛趣其眼。如欲蜇之。時止驚覺而坐。畏此蜂王。須臾復睡。時蜂飛入腋下蜇其胸腹。止驚心悸不敢復睡。時泉水中有雜色華種種鮮潔。時蜜蜂王飛住華上。食甘露味。時止端坐視之。畏來不敢復睡。蜂王食味不出華中。須臾之頃。蜂王睡眠墮污泥中。身體沐浴已。復還飛住其華上。時止便向蜂說偈言。
是食甘露者 其身得安隱 不當復持歸 遍及其妻子 如何墮泥中 自污其身體 如是為黠慧 毀其甘露味 又如此華者 不宜久住中 日沒花還合 求出則不能 當須日光明 爾乃復得出 長夜之疲冥 如是甚勤苦
時蜂王。向止說偈報言。
佛者譬甘露 聽聞無厭足 不當有懈怠 無益於一切 五道生死海 譬如墮污泥 愛慾所纏裹 無智為甚迷 日出眾花開 譬佛之色身 日入華還合 世尊般涅槃 值見如來世 當勤精進受 除去睡陰蓋 莫呼佛常在 深法之要慧 不以色因緣 其現有著者 當知為善權 善權之所度 有益不唐舉 而現此變化 亦以一切故
時德樂止。聞其所說。即得不起法忍。逮得陀羅尼。佛告阿難。爾時精進辯者。今我身是。德樂止者。彌勒是
【現代漢語翻譯】 現代漢語譯本： 睡眠時，精進辯（Jingjin Bian，人名）以善巧方便來度化德樂止（Delezhi，人名）。他化作一隻蜂王，飛向德樂止的眼睛，好像要蜇他。德樂止立刻驚醒坐起，害怕這隻蜂王。過了一會兒，他又睡著了。這時，蜂王飛入他的腋下，蜇他的胸腹。德樂止驚恐心悸，不敢再睡。 這時，泉水中有各種顏色鮮艷的花朵。蜂王飛到花上，吸食甘露的味道。德樂止端坐著看著它，因為害怕蜂王再來蜇他，所以不敢睡覺。蜂王吸食甘露，一直沒有離開花朵。過了一會兒，蜂王睡著了，掉進污泥中。它在污泥中沐浴后，又飛回花上。 這時，德樂止便對著蜂王說偈語： 『吸食甘露者，其身得安穩，不應當帶回去，分給你的妻子兒女。為何掉入泥中，玷污你的身體？像你這樣自作聰明，毀壞了甘露的美味。還有這花朵，不宜長久待在其中，太陽下山花朵就會閉合，想出去也出不去。必須等到太陽光明照耀，才能再次出來。長夜的疲憊黑暗，是多麼的勤勞辛苦啊！』 這時，蜂王對著德樂止說偈語回答： 『佛陀譬如甘露，聽聞佛法沒有厭足的時候，不應當懈怠，懈怠對一切都沒有益處。五道生死輪迴的大海，譬如掉入污泥中，被愛慾所纏繞，沒有智慧是多麼的迷惑。太陽出來眾花開放，譬如佛陀的色身顯現。太陽下山花朵閉合，譬如世尊進入涅槃。值遇見到如來出世，應當勤奮精進地接受佛法，除去睡眠的陰影覆蓋，不要呼喚佛陀永遠常在。甚深佛法的精要智慧，不是因為色相的因緣。如果有人執著于表象，應當知道這是善巧方便。善巧方便的度化，有益處而不是徒勞無功，而顯現這種變化，也是爲了所有一切眾生。』 這時，德樂止聽了蜂王所說，立刻證得不起法忍（Buqi Faren，菩薩果位），獲得陀羅尼（Tuoluoni，總持一切法）。佛陀告訴阿難（Anan，佛陀弟子）：『當時的精進辯，就是現在的我。德樂止，就是彌勒（Mile，未來佛）。』 English version: While sleeping, Jingjin Bian (Jingjin Bian, a person's name) used skillful means to liberate Delezhi (Delezhi, a person's name). He transformed into a bee king and flew towards Delezhi's eyes, as if to sting him. Delezhi immediately woke up in fright and sat up, fearing the bee king. After a while, he fell asleep again. Then, the bee king flew under his armpit and stung his chest and abdomen. Delezhi was terrified and his heart palpitated, and he dared not sleep again. At that time, there were various colorful and fresh flowers in the spring water. The bee king flew to the flowers and ate the taste of nectar. Delezhi sat upright and watched it, afraid that the bee king would come and sting him again, so he dared not sleep. The bee king ate the nectar and never left the flowers. After a while, the bee king fell asleep and fell into the mud. After bathing in the mud, it flew back to the flowers. At this time, Delezhi said the following verse to the bee king: 'He who eats nectar, his body is at peace, he should not bring it back and share it with his wife and children. Why fall into the mud and defile your body? Like you, being clever, you destroy the delicious taste of nectar. And this flower, it is not suitable to stay in it for a long time, the sun sets and the flower will close, and you will not be able to get out. You must wait for the sunlight to shine, and then you can come out again. The fatigue and darkness of the long night, how diligent and hard it is!' At this time, the bee king said the following verse in reply to Delezhi: 'The Buddha is like nectar, there is no time when listening to the Dharma is not enough, one should not be lazy, laziness is of no benefit to anything. The sea of the five paths of birth and death, is like falling into the mud, entangled by love and desire, how confused it is to be without wisdom. When the sun rises, the flowers bloom, like the manifestation of the Buddha's physical body. When the sun sets, the flowers close, like the World Honored One entering Nirvana. When you encounter the Tathagata appearing in the world, you should diligently and vigorously receive the Dharma, remove the shadow covering of sleep, and do not call for the Buddha to always be present. The essential wisdom of the profound Dharma is not because of the causes and conditions of form. If someone is attached to appearances, you should know that this is skillful means. The liberation of skillful means is beneficial and not in vain, and the manifestation of this change is also for the sake of all sentient beings.' At this time, when Delezhi heard what the bee king said, he immediately attained the non-arising Dharma forbearance (Buqi Faren, a Bodhisattva's attainment) and obtained the Dharani (Tuoluoni, the ability to uphold all Dharmas). The Buddha told Ananda (Anan, the Buddha's disciple): 'The Jingjin Bian at that time is the present me. Delezhi is Maitreya (Mile, the future Buddha).'
【English Translation】 English version: While sleeping, Jingjin Bian (Jingjin Bian, a person's name) used skillful means to liberate Delezhi (Delezhi, a person's name). He transformed into a bee king and flew towards Delezhi's eyes, as if to sting him. Delezhi immediately woke up in fright and sat up, fearing the bee king. After a while, he fell asleep again. Then, the bee king flew under his armpit and stung his chest and abdomen. Delezhi was terrified and his heart palpitated, and he dared not sleep again. At that time, there were various colorful and fresh flowers in the spring water. The bee king flew to the flowers and ate the taste of nectar. Delezhi sat upright and watched it, afraid that the bee king would come and sting him again, so he dared not sleep. The bee king ate the nectar and never left the flowers. After a while, the bee king fell asleep and fell into the mud. After bathing in the mud, it flew back to the flowers. At this time, Delezhi said the following verse to the bee king: 'He who eats nectar, his body is at peace, he should not bring it back and share it with his wife and children. Why fall into the mud and defile your body? Like you, being clever, you destroy the delicious taste of nectar. And this flower, it is not suitable to stay in it for a long time, the sun sets and the flower will close, and you will not be able to get out. You must wait for the sunlight to shine, and then you can come out again. The fatigue and darkness of the long night, how diligent and hard it is!' At this time, the bee king said the following verse in reply to Delezhi: 'The Buddha is like nectar, there is no time when listening to the Dharma is not enough, one should not be lazy, laziness is of no benefit to anything. The sea of the five paths of birth and death, is like falling into the mud, entangled by love and desire, how confused it is to be without wisdom. When the sun rises, the flowers bloom, like the manifestation of the Buddha's physical body. When the sun sets, the flowers close, like the World Honored One entering Nirvana. When you encounter the Tathagata appearing in the world, you should diligently and vigorously receive the Dharma, remove the shadow covering of sleep, and do not call for the Buddha to always be present. The essential wisdom of the profound Dharma is not because of the causes and conditions of form. If someone is attached to appearances, you should know that this is skillful means. The liberation of skillful means is beneficial and not in vain, and the manifestation of this change is also for the sake of all sentient beings.' At this time, when Delezhi heard what the bee king said, he immediately attained the non-arising Dharma forbearance (Buqi Faren, a Bodhisattva's attainment) and obtained the Dharani (Tuoluoni, the ability to uphold all Dharmas). The Buddha told Ananda (Anan, the Buddha's disciple): 'The Jingjin Bian at that time is the present me. Delezhi is Maitreya (Mile, the future Buddha).'
也。我于爾時俱與彌勒共聽法故。彌勒睡眠獨無所得。我不行善權而救度者。彌勒至今在生死中未得度脫。
又法句喻經云。昔者外國有清信士。供養三寶初無厭極。時有沙門。與共親友逮得神通。生死已盡。時清信士。得困疾痛醫藥加治。不能得差。時婦在邊。悲哀辛苦。共為夫婦獨受斯痛。卿設無常我何所依。兒女孤單何所恃怙。夫聞悲戀應時即死。魂神還在婦鼻中化作一蟲。婦甚啼哭不能自止。時道人往與婦相見。知婿命過鼻中作蟲。故欲諫喻令捐愁憂。婦見道人來增益悲哀。奈何和尚。夫婿已死。時婦洟涕鼻蟲便墮地。婦即慚愧。欲以腳蹈。道人告曰。止止莫殺。是卿夫婿化作此蟲。婦白道人。我夫奉經持戒精進難及。何緣壽終墮此蟲中。道人答曰。因卿恩愛悲哀呼嗟。起恩愛心。因是壽終即墮蟲中。道人為蟲說經。應生天上在諸佛前。但坐恩愛墮此蟲中。亦可慚愧。蟲聞其言。心開意解更自克責。即時壽終。便得上生。是以省己為人。不得懈怠自損來報。
禪定篇第五(此別二緣)
述意緣第一
夫神通勝業。非定不生。無漏慧根。非靜不發。故經云。深修禪定。得五神通。心在一緣。是三昧相。書亦有言。當使形如枯木。心若死灰。不充屈于富貴。不隕穫于貧賤。棲神冥漠之內
【現代漢語翻譯】 現代漢語譯本：是的，那時我和彌勒菩薩一起聽佛法，但彌勒菩薩因為昏睡而一無所獲。我如果不使用善巧方便來救度眾生，彌勒菩薩至今還在生死輪迴中，無法得到解脫。
《法句譬喻經》中記載：過去在外國，有一位虔誠的信士，供養三寶從不厭倦。當時有一位沙門（出家修道的人），與這位信士是親密的朋友，他已經獲得了神通，了脫了生死。後來，這位信士得了重病，即使使用藥物治療也無法痊癒。他的妻子在他身邊，非常悲傷痛苦，因為只有他們夫妻共同承受這份痛苦。妻子說：『你如果去世了，我依靠誰呢？兒女們孤苦伶仃，又依靠誰呢？』丈夫聽到妻子悲傷的傾訴，立刻就去世了。他的靈魂變成一隻蟲子，出現在妻子的鼻子里。妻子非常啼哭，無法停止。這時，那位道人（有道行的人）來探望她，知道她的丈夫已經去世，並且變成蟲子在她鼻子里，所以想勸慰她，讓她放下悲傷。妻子見到道人來了，更加悲傷，說：『和尚（對出家人的尊稱），我的丈夫已經去世了。』妻子哭泣時，鼻涕流出，蟲子也掉到了地上。妻子感到慚愧，想要用腳踩死它。道人勸阻說：『不要殺它，這正是你的丈夫變成的蟲子。』妻子問道人：『我的丈夫奉行佛經，持守戒律，精進修行，無人能及，為什麼死後會墮落成蟲呢？』道人回答說：『因為你對他過於恩愛，悲傷哭泣，生起了強烈的恩愛之心，因此他死後就墮落成了蟲。』道人為蟲子說法，它本應往生天上，在諸佛面前聽法，但因為恩愛之心而墮落成蟲，實在可悲可嘆。蟲子聽了道人的話，心開意解，更加自我反省，立刻就去世了，並且往生到了天上。所以，要經常反省自己，幫助他人，不能懈怠，否則會自食惡果。
禪定篇第五（此篇分為兩個部分）
述意緣第一
神通殊勝的功業，不是通過禪定就無法產生；無漏的智慧之根，不是通過清凈就無法生髮。所以佛經上說：『深入修習禪定，可以獲得五神通。』心專注於一個目標，這就是三昧（禪定）的境界。古書上也說：『應當使自己的身體像枯木一樣，心像死灰一樣，不為富貴所動搖，不因貧賤而沮喪，將精神寄託在虛無縹緲的境界之中。』
【English Translation】 English version: Yes, at that time, I was listening to the Dharma together with Bodhisattva Maitreya (the future Buddha), but Maitreya (the future Buddha) gained nothing because of drowsiness. If I did not use skillful means to save sentient beings, Maitreya (the future Buddha) would still be in the cycle of birth and death, unable to be liberated.
The Sutra of the Illustration of the Dharma Verses says: In the past, in a foreign country, there was a devout believer who never tired of making offerings to the Three Jewels (Buddha, Dharma, Sangha). At that time, there was a Shramana (a renunciate), who was a close friend of this believer, and he had attained supernatural powers and was free from birth and death. Later, this believer fell seriously ill, and even with medical treatment, he could not recover. His wife was by his side, very sad and in pain, because only they, as husband and wife, shared this suffering. The wife said, 'If you pass away, who will I rely on? The children are lonely and helpless, who will they depend on?' The husband heard his wife's sorrowful words and immediately passed away. His soul transformed into a worm and appeared in his wife's nose. The wife cried bitterly and could not stop. At this time, the Taoist (a person with spiritual attainment) came to visit her, knowing that her husband had passed away and transformed into a worm in her nose, so he wanted to comfort her and help her let go of her sorrow. The wife saw the Taoist coming and became even more sorrowful, saying, 'Reverend (a respectful term for a monk), my husband has passed away.' As the wife wept, mucus flowed from her nose, and the worm fell to the ground. The wife felt ashamed and wanted to step on it. The Taoist stopped her, saying, 'Do not kill it, this is your husband transformed into a worm.' The wife asked the Taoist, 'My husband upheld the scriptures, observed the precepts, and practiced diligently, unmatched by anyone. Why would he fall into the form of a worm after death?' The Taoist replied, 'Because you were overly attached to him, grieving and crying, giving rise to strong feelings of love and attachment, therefore he fell into the form of a worm after death.' The Taoist spoke the Dharma to the worm, it should have been reborn in the heavens, listening to the Dharma in front of the Buddhas, but because of the attachment of love, it fell into the form of a worm, which is truly lamentable. The worm heard the Taoist's words, its mind opened and understood, and it reflected on itself even more, and immediately passed away and was reborn in the heavens. Therefore, one should constantly reflect on oneself, help others, and not be lazy, otherwise one will suffer the consequences of one's actions.
Chapter 5 on Dhyana (Meditation) (This chapter is divided into two parts)
Section 1: Explaining the Reasons
Supernatural and excellent achievements cannot arise without Dhyana (meditation); the root of undefiled wisdom cannot arise without stillness. Therefore, the sutra says: 'Deeply cultivate Dhyana (meditation) to attain the five supernatural powers.' The mind focused on one object is the state of Samadhi (meditative absorption). Ancient books also say: 'One should make one's body like a withered tree, and one's mind like dead ashes, unmoved by wealth and honor, and undeterred by poverty and lowliness, entrusting one's spirit to the realm of nothingness.'
。遺形塵埃之表。故攝心一。處便是功德叢林。散意片時。即名煩惱羅剎。所以曇光釋子。降猛虎于膝前。螺髻仙人。宿巢禽于頂上。是知。大士常修宴坐。不斷煩惱而入涅槃。不捨道法而現凡夫事。又能觀察此身。從頭至足。三十六物。八萬戶蟲。不凈無常苦空非我。但眾生心性。譬若狝猴。戲跳攀緣歡娛奔逸。不能冥目束體端心勤意。剛強難化𢤱戾不調。習近五塵流轉三界。黏外道之黐。貫天魔之杖。於是永淪苦海。長墜險獄。皆由放散情慮擾亂心神。似風裡之燈。譬波中之月。搖漾輕動。浮游氾濫。影既不現。照豈得明。所以眾惡賴此而興。福善由斯並廢。良由不修斷惑常起貪瞋。未服無知偏多樂受。遂令障定之惑重沓諍來。妨靜之緣交加競集。五蓋覆心禪門已閉。六塵在念亂想常馳。類狂象之無鉤。似戲猿之得樹。故須唸唸策心。新新集起。豈前念皆惡。遂刻苦而靜塵。后念起善。便縱意而揚惡。所以論美四時。經嘆一慮。然後方能正想革絕凡懷。若違此理。聖亦不可。今萬境森羅不能自觸。要須因倚諸根。內想感發。何以知然。今有心感於內。事發于外。或緣于外起染于內心。故知內外相資。表裡遞用。君臣心識。不可備舍。故經云。心王若正。則六臣不邪。識意昏沉。則其主不明。今悔六臣。當各慚愧。
制馭六根。不令馳散也。
定相緣第二
如法句經心意品說云。昔佛在世時。有一道人。在河邊樹下學道。十二年中。貪想不除。走心散意但念六慾。目色耳聲。鼻香口味。身受心法。身靜意游。曾無寧息。十二年中不能得道。佛知可度化作沙門。往至其所樹下共宿。須臾月明有龜從河中出。來至樹下。復有水狗饑行求食。與龜相逢。便欲啖龜。龜縮其頭尾及其四腳。藏於甲中。不能得啖。水狗小遠。復出頭足。行步如故。不能奈何。遂便得脫。於是道人問化沙門。此龜有護命之鎧。水狗不能得其便。化沙門答言。吾念世人。不如此龜。不知無常。放恣六情。外魔得便。形壞神去生死無端。輪轉五道苦惱百千。皆意所造。宜自勉勵求滅度安。於是化沙門。即說偈言。
藏六如龜 防意如城 慧與魔戰 勝則無患
又大寶積經云。菩薩修定。復有十法。不與二乘共。何等為十。一修定無有吾我。具足如來諸禪定故。二修定不味不著。舍離染心。不求己樂。三修定具諸通業。為知眾生諸心行故。四修定為知眾心。度脫一切諸眾生故。五修定行於大悲。斷諸眾生煩惱結故。六修定諸禪三昧。善知入出過於三界故。七修定常得自在。具足一切諸善法故。八修定其心寂滅。勝於二乘諸禪三昧故。九
【現代漢語翻譯】 現代漢語譯本 制馭六根（眼、耳、鼻、舌、身、意），不讓它們放縱散亂。
定相緣第二
如《法句經·心意品》所說：過去佛陀在世時，有一位道人在河邊的樹下修道。十二年中，貪慾的念頭無法消除，心思散亂，總是想著六慾（色、聲、香、味、觸、法）。眼睛貪戀美色，耳朵貪戀音聲，鼻子貪戀香氣，舌頭貪戀美味，身體貪戀舒適，心意貪戀各種事物。身體雖然安靜，心意卻在遊蕩，沒有片刻的安寧。十二年中都不能得道。佛陀知道他可以被度化，就化作沙門，來到他所在的樹下一起住宿。一會兒，月光明亮，有一隻烏龜從河中爬出來，來到樹下。又有一隻飢餓的水狗來尋找食物，與烏龜相遇，就想吃烏龜。烏龜把頭、尾巴和四隻腳都縮排甲殼中，水狗無法咬到。水狗稍微走遠后，烏龜又伸出頭和腳，像原來一樣行走。水狗沒有辦法，烏龜最終得以脫身。於是道人問化作沙門的佛陀：『這隻烏龜有保護生命的甲殼，水狗無法得逞。』化作沙門的佛陀回答說：『我認為世人不如這隻烏龜，不知道世事無常，放縱六情，外面的魔就有了可乘之機。形體毀壞，神識離去，生死輪迴沒有盡頭，在五道中輪轉，遭受千百種苦惱，都是由心意造成的。應該自我勉勵，尋求滅度安樂。』於是化作沙門的佛陀，就說了這首偈語：
『像烏龜一樣守護六根，像守衛城池一樣防守意念，用智慧與魔戰鬥，戰勝就能沒有憂患。』
又《大寶積經》說：菩薩修習禪定，還有十種方法，不與聲聞、緣覺二乘人相同。是哪十種呢？一是修習禪定沒有我執，具足如來所有的禪定。二是修習禪定不貪戀不執著，舍離染污的心，不追求自己的快樂。三是修習禪定具足各種神通，爲了瞭解眾生各種心念行為的緣故。四是修習禪定爲了瞭解眾生的心，度脫一切眾生的緣故。五是修習禪定行於大悲，斷除眾生各種煩惱結縛的緣故。六是修習禪定，對於各種禪定三昧，善於知道進入和出來，超過三界的緣故。七是修習禪定常常得到自在，具足一切善法的緣故。八是修習禪定，他的心寂靜滅除，勝過聲聞、緣覺二乘人的各種禪定。
【English Translation】 English version Control and subdue the six senses (eye, ear, nose, tongue, body, and mind), not allowing them to wander and scatter.
Chapter Two: Conditions for Fixed Contemplation
As stated in the 'Mind' chapter of the Dhammapada (法句經): In the past, when the Buddha (佛) was in the world, there was a Taoist (道人) practicing the Way under a tree by a river. For twelve years, he could not eliminate his greedy thoughts. His mind was scattered, always thinking about the six desires (六慾) (form, sound, smell, taste, touch, and dharma). His eyes craved beautiful forms, his ears craved pleasant sounds, his nose craved fragrant smells, his tongue craved delicious tastes, his body craved comfort, and his mind craved various things. Although his body was quiet, his mind wandered, without a moment of peace. He could not attain enlightenment in twelve years. The Buddha, knowing that he could be saved, transformed into a Shramana (沙門) and came to the tree where he was staying. After a while, the moonlight shone brightly, and a turtle (龜) crawled out of the river and came to the tree. Then, a hungry water dog (水狗) came looking for food and encountered the turtle, wanting to eat it. The turtle retracted its head, tail, and four legs into its shell, and the water dog could not bite it. After the water dog moved a little further away, the turtle stretched out its head and legs again, walking as before. The water dog could do nothing, and the turtle finally escaped. Then, the Taoist asked the transformed Shramana, 'This turtle has a life-protecting shell, and the water dog could not succeed.' The transformed Shramana replied, 'I think that people in the world are not as good as this turtle. They do not know impermanence (無常), indulge the six senses, and the external demons (魔) have an opportunity to take advantage. The body is destroyed, the spirit departs, and the cycle of birth and death has no end. They revolve in the five paths (五道), suffering thousands of miseries, all caused by the mind. They should encourage themselves to seek liberation and peace.' Then, the transformed Shramana spoke this verse:
'Guard the six senses like a turtle, defend the mind like a city, fight the demons with wisdom, victory brings no worries.'
Also, the Mahāratnakūṭa Sūtra (大寶積經) says: Bodhisattvas (菩薩) who cultivate Samadhi (禪定) have ten methods that are not shared with the Shravakas (聲聞) and Pratyekabuddhas (緣覺) of the Two Vehicles (二乘). What are these ten? First, cultivating Samadhi without ego, fully possessing all the Samadhis of the Tathagata (如來). Second, cultivating Samadhi without craving or attachment, abandoning defiled minds, and not seeking one's own pleasure. Third, cultivating Samadhi with all kinds of supernatural powers, in order to understand the minds and actions of all beings. Fourth, cultivating Samadhi in order to understand the minds of all beings and liberate all beings. Fifth, cultivating Samadhi with great compassion (大悲), cutting off the bonds of all beings' afflictions. Sixth, cultivating Samadhi, being skilled in entering and exiting various Samadhis, surpassing the three realms (三界). Seventh, cultivating Samadhi, always attaining freedom, possessing all good dharmas. Eighth, cultivating Samadhi, with a mind that is tranquil and extinguished, surpassing the various Samadhis of the Shravakas and Pratyekabuddhas of the Two Vehicles.
修定常入智慧。過諸世間到彼岸故。十修定能與正法。紹隆三寶使不斷絕故。如是定者。不與聲聞辟支佛共。
又佛言。若有菩薩。樂於頭陀乞食。有十種利益。何等為十。一摧我慢幢。二不求親愛。三不為名聞。四住在聖種。五不諂不誑。不現異相。又不慠慢。六不自高舉。七不毀他人。八斷除愛恚。九若入人家。不為飲食而行法施。十有所說法。為人信受。
又智度論云。三昧有二種。一佛三昧。二菩薩三昧。是諸菩薩。但于菩薩三昧中得自在。非於佛三昧中得自在。又諸佛要集經中說云。爾時文殊尸利。欲見佛集。不能得到。諸佛各還本處。文殊尸利到諸佛集處。有一女。近彼佛坐入於三昧。文殊尸利。入禮佛足已。白佛言。云何此女人得近佛坐。而我不得。佛告文殊尸利。汝覺此女人令從三昧起。汝自問之。文殊尸利即彈指覺之。而不可覺。以大聲喚亦不可覺。捉手牽亦不可覺。又以神足動大千世界。猶亦不覺。文殊尸利白佛言。世尊。我不能令覺。是時佛放大光明。從下方世界。是中有一菩薩名棄諸蓋。即從下方出來到佛所。頭面禮佛足。一面而立。佛告棄諸蓋菩薩。汝覺此女人。即時彈指。此女人從三昧起。文殊尸利白佛言。以何因緣。我動三千大千世界。不能令此女起。棄諸蓋菩薩。一彈
【現代漢語翻譯】 現代漢語譯本 修習禪定能恒常進入智慧之境，因為能超越世間，到達彼岸。修習禪定能護持正法，使佛法、僧伽、達摩三寶（三寶：佛教的三個根本要素，即佛、法、僧）的傳承不致斷絕。這樣的禪定，不是聲聞（聲聞：聽聞佛陀教誨而證悟的修行者）、辟支佛（辟支佛：不依賴他人教導，通過自身努力證悟的修行者）所能達到的境界。
佛陀又說，如果有菩薩（菩薩：立志成佛，普度眾生的修行者）樂於修持頭陀行（頭陀行：佛教的一種苦行方式，旨在去除貪慾和執著）和乞食，會有十種利益。是哪十種呢？一是摧毀我慢之幢（我慢之幢：比喻強烈的自我意識和傲慢），二是不追求親近和愛戀，三是不爲了名聲和讚譽，四是安住于聖種（聖種：高尚的品格和行為），五是不諂媚、不欺騙，不顯現奇異的表象，也不傲慢自大，六是不自我抬高，七是不詆譭他人，八是斷除貪愛和嗔恚，九是進入他人住處時，不為飲食而行法佈施（法佈施：傳播佛法，使他人受益），十是所說的佛法，能為人所信受。
《智度論》中說，三昧（三昧：佛教中的一種禪定狀態，指心專注一境，達到高度的平靜和專注）有兩種：一是佛三昧，二是菩薩三昧。這些菩薩，只能在菩薩三昧中獲得自在，不能在佛三昧中獲得自在。另外，《諸佛要集經》中說，當時文殊尸利（文殊尸利：即文殊菩薩，佛教中智慧的象徵）想要見到諸佛的集會，卻無法到達。諸佛各自返回自己的處所后，文殊尸利才到達諸佛集會的地方。有一位女子，靠近佛陀坐著，進入了三昧。文殊尸利向佛陀頂禮后，稟告佛陀說：『為什麼這位女子能夠靠近佛陀而坐，而我卻不能？』佛陀告訴文殊尸利：『你喚醒這位女子，讓她從三昧中出來，你自己問她。』文殊尸利立即彈指想要喚醒她，卻無法喚醒。用大聲呼喚也無法喚醒。拉著她的手牽動也無法喚醒。又用神足通（神足通：佛教中的一種神通，指能夠隨意移動身體或物體）震動大千世界（大千世界：佛教宇宙觀中的一個龐大世界體系），仍然無法喚醒。文殊尸利稟告佛陀說：『世尊，我不能讓她醒來。』這時，佛陀放出大光明，從下方世界，其中有一位菩薩名叫棄諸蓋（棄諸蓋：菩薩名，意為捨棄一切煩惱和障礙），立即從下方世界出來，來到佛陀面前，頭面頂禮佛足，在一旁站立。佛陀告訴棄諸蓋菩薩：『你喚醒這位女子。』棄諸蓋菩薩立即彈指，這位女子就從三昧中醒來了。文殊尸利稟告佛陀說：『因為什麼因緣，我震動三千大千世界，都不能讓這位女子醒來，而棄諸蓋菩薩一彈指就能讓她醒來呢？』
【English Translation】 English version Cultivating samadhi (samadhi: a state of meditative consciousness) constantly enters the realm of wisdom, because it transcends the world and reaches the other shore. Cultivating samadhi can uphold the Dharma, ensuring that the Triple Gem (Triple Gem: the three fundamental elements of Buddhism: Buddha, Dharma, and Sangha) is not interrupted. Such samadhi is not shared by Sravakas (Sravakas: disciples who attain enlightenment by hearing the Buddha's teachings) or Pratyekabuddhas (Pratyekabuddhas: individuals who attain enlightenment on their own, without relying on a teacher).
Furthermore, the Buddha said, 'If a Bodhisattva (Bodhisattva: an individual who aspires to attain Buddhahood and liberate all beings) delights in practicing dhuta (dhuta: ascetic practices aimed at eliminating greed and attachment) and begging for alms, there are ten benefits. What are the ten? First, it destroys the banner of arrogance. Second, it does not seek intimacy and affection. Third, it is not for fame and praise. Fourth, it dwells in the noble lineage. Fifth, it is not flattering, not deceitful, does not display strange appearances, and is not arrogant. Sixth, it does not elevate oneself. Seventh, it does not denigrate others. Eighth, it cuts off love and hatred. Ninth, when entering people's homes, it does not seek food but practices Dharma giving (Dharma giving: spreading the Dharma to benefit others). Tenth, the Dharma spoken is believed and accepted by people.'
The Mahaprajnaparamita Sastra states that there are two types of samadhi: Buddha samadhi and Bodhisattva samadhi. These Bodhisattvas can only attain freedom in Bodhisattva samadhi, not in Buddha samadhi. Furthermore, the Sutra of the Essential Gathering of Buddhas says, 'At that time, Manjushri (Manjushri: the Bodhisattva of wisdom in Buddhism) wanted to see the gathering of Buddhas but could not reach it. After the Buddhas returned to their respective abodes, Manjushri arrived at the place where the Buddhas had gathered. There was a woman sitting near the Buddha, absorbed in samadhi. Manjushri prostrated himself at the Buddha's feet and said, 'Why is this woman able to sit near the Buddha, while I am not?' The Buddha told Manjushri, 'Awaken this woman and have her come out of samadhi, then ask her yourself.' Manjushri immediately snapped his fingers to awaken her, but she could not be awakened. He shouted loudly, but she could not be awakened. He took her hand and pulled her, but she could not be awakened. He even used his supernatural power (supernatural power: abilities attained through spiritual practice) to shake the great trichiliocosm (great trichiliocosm: a vast world system in Buddhist cosmology), but still, she could not be awakened. Manjushri reported to the Buddha, 'World Honored One, I cannot awaken her.' At that time, the Buddha emitted great light from the world below. From there, a Bodhisattva named Giving Up All Coverings (Giving Up All Coverings: a Bodhisattva who abandons all afflictions and obstacles) immediately came out from the world below, arrived before the Buddha, prostrated himself at the Buddha's feet, and stood to one side. The Buddha told the Bodhisattva Giving Up All Coverings, 'Awaken this woman.' The Bodhisattva immediately snapped his fingers, and the woman awoke from samadhi. Manjushri reported to the Buddha, 'For what reason is it that I shook the three thousand great thousand worlds and could not awaken this woman, while the Bodhisattva Giving Up All Coverings awakened her with a single snap of his fingers?'
指便從三昧起。佛告文殊尸利。汝因此女人。初發菩提意。是女因棄諸蓋菩薩。初發菩提意。以是故。汝不能令覺。汝于諸佛三昧中。功德未滿。是棄諸蓋菩薩。於三昧中得自在。佛三昧中。始少多入。而未得自在故耳。
述曰。且略引一二經文。嘆修定法。自外具明坐禪。大小乘觀法儀式。備存十卷觀門內。學者別尋。非此明瞭。
智慧篇第六(此別二緣)
述意緣第一
夫二種莊嚴。慧名最勝。三品次第。智曰無愚。故經言。五度無智似若愚盲。所以波若勝出世間。破除諸有。釋論又言。佛是眾生母。波若能生佛。是則智為一切眾生之祖母。故外書云。睿哲欽明。乃稱放勛之德。仁義禮智。方曰宣尼之道。當惟智慧之法。不可不修。出世之因。無宜弗習。能排巨暗。譬滿月之照三途。巧遣眾毒。似摩柢之除萬惡。豈可任其恒沒守此長迷。取相交纏。我心縈結。常多有愛。恒富無明。未達因緣。不修對治。所以鬱鬱慢山殆高嵩華。滔滔愛水遂廣滄溟。或橫執斷常。偏論即離。神黃神白。我見我知。一腳恒翅。五邊長炙。食草學牛。啖糞如犬。或盛談下諦。寧識中道之宗或封執四違。豈悟大乘之旨。或謂冥初生覺。其外不知。世間定常唯此為貴。或復言非。有想是證涅槃。計自在天能成世界
【現代漢語翻譯】 現代漢語譯本： 於是指（指點）便從三昧（Samadhi，一種冥想狀態）中起身。佛告訴文殊尸利（Manjushri，文殊菩薩）：『你因為這個女人，最初發起了菩提心（Bodhi-citta，覺悟之心）。這個女人因為棄諸蓋菩薩（a Bodhisattva who abandons all hindrances），最初發起了菩提心。因此，你不能讓她覺悟。你在諸佛的三昧中，功德尚未圓滿。而這位棄諸蓋菩薩，在三昧中已得自在。你于諸佛的三昧中，開始時略有涉入，但尚未得自在罷了。』 述曰：且略微引用一兩段經文，讚歎修習禪定之法。至於詳細闡明坐禪、大小乘觀法儀式，都完整地儲存在十卷的《觀門》中，學者可另行尋閱，此處不作詳述。 智慧篇第六（此篇分為兩種因緣） 述意緣第一 兩種莊嚴中，智慧之名最為殊勝。三品次第中，智被稱為『無愚』。所以經中說：『五度（Five Perfections，佈施、持戒、忍辱、精進、禪定）若無智慧，就像愚人盲人。』因此般若（Prajna，智慧）勝過世間一切，能破除諸有（all existence）。《釋論》又說：『佛是眾生的母親，般若能生佛。』那麼智慧就是一切眾生的祖母。所以外道書上說：『睿智聰明，是堯的美德。』仁義禮智，是孔子的學說。應當重視智慧之法，不可不修習。這是出世的根本原因，不應該不學習。它能驅散巨大的黑暗，如同滿月照亮三途（Three Evil Paths，地獄、餓鬼、畜生）。它能巧妙地去除各種毒害，如同摩柢（一種藥）去除萬種惡疾。怎麼可以任憑自己長久沉沒，守著這長久的迷惑，以致於取相交纏，我心縈繞，常常充滿愛慾，總是富含無明（ignorance）。因為沒有通達因緣（cause and condition），不修習對治（antidote），所以鬱鬱不樂，慢心如山，幾乎高過嵩山和華山；滔滔愛慾之水，於是廣闊如滄海。或者橫加執著斷見和常見，偏頗地論述即和離。神黃神白，我見我知。一腳恒常翹起，五處長期燒灼。食草學習牛，吃糞如同犬。或者盛大地談論下諦（lower truth），哪裡認識中道（Middle Way）的宗旨？或者封閉地執著四種相違，哪裡領悟大乘（Mahayana）的要旨？或者說冥初（primordial darkness）產生覺悟，除此之外一無所知，世間的禪定常住，唯有這個最為尊貴。或者又說沒有想念就是證得涅槃（Nirvana），認為自在天（Ishvara，the lord of freedom）能夠成就世界。
【English Translation】 English version: Then, pointing, he arose from Samadhi (a state of meditative consciousness). The Buddha told Manjushri (Manjushri Bodhisattva): 'You initially aroused Bodhi-citta (the mind of enlightenment) because of this woman. This woman initially aroused Bodhi-citta because of the Bodhisattva who abandons all hindrances. Therefore, you cannot cause her to awaken. Your merits in the Samadhi of all Buddhas are not yet complete. This Bodhisattva who abandons all hindrances has attained freedom in Samadhi. You have only just begun to enter the Samadhi of all Buddhas, and have not yet attained freedom.' Commentary: Let me briefly cite one or two passages from the scriptures to praise the practice of meditation. As for the detailed explanation of sitting meditation and the rituals of the Great and Small Vehicle contemplation methods, they are fully preserved in the ten-volume 'Contemplation Gate,' which scholars can seek out separately. It is not explained in detail here. Chapter Six on Wisdom (This chapter is divided into two causes and conditions) First, the Cause and Condition of Stating the Intention Among the two kinds of adornments, wisdom is the most excellent. In the order of the three grades, wisdom is called 'non-ignorance.' Therefore, the sutra says: 'The Five Perfections (Dana, Sila, Ksanti, Virya, Dhyana) without wisdom are like fools and blind people.' Therefore, Prajna (wisdom) surpasses all in the world and can destroy all existence. The Shastra also says: 'The Buddha is the mother of all beings, and Prajna can give birth to the Buddha.' Then wisdom is the grandmother of all beings. Therefore, external books say: 'Sagacity and intelligence are the virtues of Yao.' Benevolence, righteousness, propriety, and wisdom are the teachings of Confucius. We should value the Dharma of wisdom and must cultivate it. This is the fundamental cause of transcending the world, and we should not fail to learn it. It can dispel great darkness, like the full moon illuminating the Three Evil Paths (hell, hungry ghosts, animals). It can skillfully remove all kinds of poisons, like Mati (a kind of medicine) removing all kinds of evils. How can we allow ourselves to sink for a long time, guarding this long-lasting delusion, so that taking on appearances becomes entangled, my mind is entangled, often full of love and desire, and always rich in ignorance. Because we have not understood the causes and conditions, and do not cultivate the antidote, we are depressed and unhappy, and our arrogance is like a mountain, almost higher than Mount Song and Mount Hua; the turbulent waters of love and desire are as vast as the sea. Or we stubbornly cling to annihilationism and eternalism, and biasedly discuss being and non-being. Divine yellow and divine white, I see and I know. One foot is always raised, and five places are burned for a long time. Eating grass and learning from cows, eating dung like dogs. Or we talk grandly about the lower truth, but where do we recognize the purpose of the Middle Way? Or we stubbornly cling to the four contradictions, but where do we realize the essence of the Mahayana? Or we say that primordial darkness produces enlightenment, and we know nothing else. The meditation of the world is permanent, and only this is the most precious. Or we say that not having thoughts is the attainment of Nirvana, and we believe that Ishvara (the lord of freedom) can create the world.
。愚戇昏瞢。庸昧頑疏。看指求月。守株求兔。薰蕕未辯。寧分菽麥。雖知歡笑。將[學-子+禺][學-子+禺]而不殊。徒識語言。與狌狌而不異。良由不識空理常處無明。凡是倒心。皆名邪見。五住煩惱未減一毫。百八使纏森然尚在。是故大士。為求八字。不惜軀命。恐在緣中逢苦即退。故自克心。以牢其志也。
求法緣第二
如華嚴經云。菩薩為求法故。能施法者。作是言。若能投身七刃火坑。當與汝法。菩薩聞此歡喜無量。作是思惟。我為法故尚不惜身命。于阿鼻地獄諸惡趣中。受無量苦。況入人間微小火坑。而得聞法。
又集一切功德三昧經云。釋迦過去久遠。作五通仙人。名曰最勝。又依智度論云。釋迦文佛。本為菩薩時。名曰樂法。時世無佛。不聞善語。四方求法。精進不懈。了不能得。爾時魔變作婆羅門。而語之言。我有佛所說一偈。汝能以皮為紙。以骨為筆。以血為墨。書寫此偈。當以與汝。樂法即時自念。我世世喪身無數。不得是利即自剝皮暴之。令干欲書其偈。魔便滅身。是時佛知其至心。即從下方踴出為說深法。即得無生法忍。
又涅槃經云。菩薩為法因緣剜身為燈。疊纏皮肉。酥油灌之燒以為炷。菩薩爾時受是大苦。自呵其心而作是言。如是苦者。于地獄苦。
【現代漢語翻譯】 愚笨遲鈍，頭腦昏聵。平庸無知，遲鈍疏遠。如同看手指而妄求月亮，像守著樹樁等待兔子撞上來。香草和臭草不能分辨，寧肯分辨豆子和麥子。即使知道歡笑，也將歡笑和號哭混同不分。只認識語言，和猩猩沒有區別。實在是因為不明白空性的道理，常常處於無明的狀態。凡是顛倒的心，都叫做邪見。五住煩惱沒有減少一絲一毫，一百零八種煩惱的束縛仍然存在。因此，大菩薩爲了求得哪怕八個字的佛法，也不惜犧牲自己的生命。唯恐在因緣中遇到痛苦就退縮，所以自我約束內心，來堅定自己的意志。
求法緣第二
如《華嚴經》（Hua Yan Jing）所說，菩薩爲了尋求佛法，對能夠施予佛法的人說：『如果能跳入七刃的火坑，我就給你佛法。』菩薩聽了這話，歡喜無量，心想：『我爲了佛法尚且不吝惜身命，在阿鼻地獄（A Bi Di Yu）等各種惡道中，要承受無量的痛苦，何況是跳入人間這微小的火坑，就能聽到佛法呢？』
又《集一切功德三昧經》（Ji Yi Qie Gong De San Mei Jing）中說，釋迦牟尼佛（Shi Jia Mou Ni Fo）在過去很久遠的時候，做五通仙人，名叫最勝。又根據《智度論》（Zhi Du Lun）所說，釋迦文佛（Shi Jia Wen Fo）本來做菩薩的時候，名叫樂法。當時世上沒有佛，聽不到好的言語，四處尋求佛法，精進不懈，始終不能得到。當時魔王變化成婆羅門（Po Luo Men），對他說：『我有一句佛所說的偈語，你如果能用皮當紙，用骨頭當筆，用血當墨，書寫這句偈語，我就把它給你。』樂法菩薩當時就想，我世世代代喪失身體無數次，也沒有得到這樣的利益，於是就自己剝下皮曬乾，想要書寫那句偈語。魔王就消失了。這時佛知道他至誠的心，就從下方涌出，為他說甚深的佛法，樂法菩薩當下就得到了無生法忍（Wu Sheng Fa Ren）。
又《涅槃經》（Nie Pan Jing）中說，菩薩爲了佛法的因緣，剜出身上的肉做燈，一層層地纏繞皮肉，用酥油灌注，點燃作為燈炷。菩薩當時承受著巨大的痛苦，呵責自己的內心說：『這樣的痛苦，比起地獄的痛苦，
【English Translation】 Foolish and dull, with a muddled mind. Mediocre and ignorant, slow and estranged. Like looking at a finger and seeking the moon, like guarding a tree stump waiting for a rabbit to crash into it. Unable to distinguish fragrant herbs from foul ones, rather distinguishing beans from wheat. Even knowing laughter, they mix laughter and crying without distinction. Only recognizing language, they are no different from orangutans. It is truly because they do not understand the principle of emptiness, and are constantly in a state of ignorance. All inverted minds are called wrong views. The five dwelling defilements have not been reduced by a single hair, and the entanglements of the one hundred and eight afflictions are still present. Therefore, great Bodhisattvas, in order to seek even eight words of the Dharma, do not hesitate to sacrifice their lives. Fearing that they will retreat when encountering suffering in conditions, they restrain their minds to strengthen their will.
The Second Cause of Seeking the Dharma
As the Hua Yan Jing (Avatamsaka Sutra) says, the Bodhisattva, for the sake of seeking the Dharma, says to the one who can bestow the Dharma: 'If you can jump into a fire pit with seven blades, I will give you the Dharma.' The Bodhisattva, hearing this, rejoices immeasurably, thinking: 'I do not even spare my life for the sake of the Dharma, and I will endure immeasurable suffering in the A Bi Di Yu (Avici Hell) and other evil realms. How much more so should I jump into this small fire pit in the human realm to hear the Dharma?'
Furthermore, the Ji Yi Qie Gong De San Mei Jing (Samadhi Sutra of Collecting All Merits) says that Shi Jia Mou Ni Fo (Sakyamuni Buddha) in the distant past, was a five-penetration immortal named Supreme Victory. Also, according to the Zhi Du Lun (Mahaprajnaparamita-sastra), Shi Jia Wen Fo (Sakyamuni Buddha), when he was originally a Bodhisattva, was named Dharma-Loving. At that time, there was no Buddha in the world, and no good words were heard. He sought the Dharma in all directions, diligently and tirelessly, but could not obtain it. At that time, the demon transformed into a Po Luo Men (Brahmin) and said to him: 'I have a verse spoken by the Buddha. If you can use your skin as paper, your bones as a pen, and your blood as ink to write this verse, I will give it to you.' The Dharma-Loving Bodhisattva then thought, 'I have lost my body countless times in lifetimes, and have not obtained such a benefit.' So he peeled off his skin, dried it in the sun, and wanted to write the verse. The demon then disappeared. At this time, the Buddha knew his sincere heart and emerged from below to speak the profound Dharma to him. The Dharma-Loving Bodhisattva then attained Wu Sheng Fa Ren (the Patient Acceptance of the Non-Arising of Dharmas).
Also, the Nie Pan Jing (Nirvana Sutra) says that the Bodhisattva, for the sake of the Dharma, carved out his own flesh to make a lamp, layering and wrapping the skin and flesh, pouring sesame oil on it, and burning it as a wick. The Bodhisattva at that time endured great suffering, rebuking his own heart and saying: 'Such suffering, compared to the suffering of hell,'
百千萬分猶未及一。汝于無量百千劫中。受大苦惱都無利益。汝若不能受是輕苦。云何而能于地獄中救苦眾生。菩薩摩訶薩。作是觀時。身不覺苦。其心不退。不動不轉。菩薩爾時應自深知。我定當得阿耨菩提。菩薩爾時具足煩惱。未有斷者。為法因緣。能以頭目髓腦手足血肉。施於眾生。以釘釘身。投巖赴火。菩薩爾時雖受如是無量眾苦。其心不退不動不轉。菩薩當知。我今定有不退之心。當得阿耨菩提。
又大集經云。菩薩為於一字一句之義。能以十方世界珍寶。奉施法王。一偈因緣舍于身命。雖于無量恒河沙等劫修行佈施。不如一聞菩提之事心生歡喜。于正法所樂聞樂說。常為諸佛諸天所念。以念力故。世間所有經典書論。悉能通達。
又大方便報恩經云。菩薩常勤求善知識。為聞佛法。乃至一句一偈一義。三界煩惱。皆悉萎悴。菩薩至心求佛語時。渴法情重不惜身命。設踐熱鐵猛火之地。不以為患。菩薩為一偈故。尚不惜身命。況十二部經。為一偈故。尚不惜命。況余財物聞法利益故。身得安樂。深生信心。直心正見。見說法者如見父母。心無憍慢。為眾生故。至心聽法不為利養。為眾生故。不為自利。為正法故。不畏王難飢渴寒熱。虎狼惡獸盜賊等事。先自調伏煩惱諸根。然後聽法。
【現代漢語翻譯】 現代漢語譯本： 即使是百千萬分之一也遠遠不及。你在無量百千劫中，遭受巨大的苦惱卻沒有絲毫利益。你如果不能忍受這些輕微的痛苦，又怎麼能在地獄中救度受苦的眾生呢？菩薩摩訶薩（偉大的菩薩）在這樣觀察的時候，身體不覺得苦，他的心不退轉，不動搖，不改變。菩薩那時應當深深地知道，我必定能夠證得阿耨多羅三藐三菩提（無上正等正覺）。菩薩那時雖然具足煩惱，還沒有斷除，爲了佛法的緣故，能夠把頭、眼睛、骨髓、腦、手、腳、血肉佈施給眾生，用釘子釘身體，跳下懸崖，投入火中。菩薩那時雖然承受這樣無量的痛苦，他的心也不退轉，不動搖，不改變。菩薩應當知道，我現在一定有不退轉的心，一定能夠證得阿耨多羅三藐三菩提（無上正等正覺）。
又，《大集經》說，菩薩爲了一個字一句的意義，能夠把十方世界的珍寶，奉獻給法王（佛陀）。爲了一個偈頌的因緣，捨棄自己的身命。即使在無量恒河沙數般的劫中修行佈施，也不如一聽到菩提（覺悟）的事情就心生歡喜。對於正法，樂於聽聞，樂於宣說，常常被諸佛諸天所憶念。因爲念力的緣故，世間所有的經典書籍和論著，都能夠通達。
又，《大方便報恩經》說，菩薩常常勤奮地尋求善知識，爲了聽聞佛法，乃至一句、一偈、一義，三界的煩惱，都全部萎縮凋謝。菩薩至誠懇切地尋求佛語的時候，渴求佛法的感情非常強烈，不惜惜身命。即使踩在燒紅的鐵地或猛烈的火地上，也不認為是禍患。菩薩爲了一個偈頌的緣故，尚且不吝惜身命，何況是十二部經。爲了一個偈頌的緣故，尚且不吝惜生命，何況是其餘的財物。因為聽聞佛法得到利益的緣故，身體得到安樂，深深地生起信心，具有正直的心和正確的見解，見到說法的人如同見到父母一樣，心中沒有驕慢。爲了眾生的緣故，至誠懇切地聽聞佛法，不爲了名利供養，爲了眾生的緣故，不爲了自己的利益。爲了正法的緣故，不畏懼國王的災難、飢餓乾渴、寒冷炎熱、虎狼惡獸、盜賊等事。先自己調伏煩惱諸根，然後聽聞佛法。
【English Translation】 English version: Even a hundred thousandth part is far from sufficient. You have endured great suffering for countless eons without any benefit. If you cannot endure these minor sufferings, how can you save suffering beings in hell? When a Bodhisattva-Mahasattva (Great Bodhisattva) contemplates in this way, the body does not feel pain, and the mind does not retreat, waver, or change. At that time, the Bodhisattva should deeply know, 'I will definitely attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment).' At that time, the Bodhisattva is full of afflictions, not yet severed, but for the sake of the Dharma, is able to give head, eyes, marrow, brain, hands, feet, blood, and flesh to sentient beings, nail the body, jump off cliffs, and plunge into fire. Although the Bodhisattva endures such immeasurable suffering, the mind does not retreat, waver, or change. The Bodhisattva should know, 'I now certainly have a non-retreating mind and will attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment).'
Furthermore, the Mahasamghata Sutra says, 'For the sake of the meaning of a single word or phrase, a Bodhisattva can offer the treasures of the ten directions to the Dharma King (Buddha). For the sake of a single verse, one gives up one's life. Even if one practices giving for countless eons like the sands of the Ganges River, it is not as good as hearing about Bodhi (Enlightenment) and rejoicing in one's heart. One delights in hearing and speaking about the True Dharma and is constantly remembered by all Buddhas and Devas. Because of the power of mindfulness, one can understand all the scriptures, books, and treatises in the world.'
Furthermore, the Great Vaipulya Sutra of Gratitude says, 'A Bodhisattva constantly diligently seeks good teachers in order to hear the Buddha's teachings, even a single phrase, a single verse, a single meaning, and all the afflictions of the three realms wither away. When a Bodhisattva sincerely seeks the Buddha's words, the thirst for the Dharma is so strong that one does not spare one's life. Even if one steps on hot iron or fierce fire, one does not consider it a calamity. For the sake of a single verse, a Bodhisattva does not spare one's life, let alone the twelve divisions of scriptures. For the sake of a single verse, one does not spare one's life, let alone other wealth. Because of the benefit of hearing the Dharma, the body obtains peace and happiness, and one deeply generates faith, with a straight mind and correct views, seeing the speaker of the Dharma as one's parents, without arrogance or pride in the heart. For the sake of sentient beings, one sincerely listens to the Dharma, not for the sake of profit and offerings, for the sake of sentient beings, not for one's own benefit. For the sake of the True Dharma, one does not fear the difficulties of kings, hunger and thirst, cold and heat, tigers and wolves, evil beasts, thieves, and other things. First, one subdues one's own afflictive roots, and then one listens to the Dharma.'
又華嚴經云。菩薩如是方便求法。所有珍寶無貴惜者。於此物中不生難想。若得一句未曾聞法。勝得三千世界滿中珍寶。得聞一偈。勝得轉輪聖王釋提桓因梵天王位處。菩薩作是念言。我受一句法故。設令三千大千世界大火滿中。上從梵天而自投下。何況小火。我尚盡受一切諸地獄苦。猶應求法。何況人中諸小苦惱。為求法故發如是心。如所聞法心常喜樂。悉能正觀。
又增一阿含經云。若不成就六法。則不能遠塵離垢得法眼凈。何等為六。一不樂聞法。二雖聞法不攝耳聽。三不為知解。四未得法不方便勤求。五所得法不善守護。六不成就順忍。反此六種。則能遠塵離垢得法眼凈。
又未曾有經云。昔毗摩國徙陀山。有一野干。為師子所逐。墮一丘野井。已經三日開心分死。自說偈言。
一切皆無常 恨不貽師子 奈何死厄身 貪命無功死 無功已可恨 復污人中水 懺悔十方佛 愿垂照我心 前代諸惡業 現償皆令盡 從是值明師 修行盡作佛
帝釋聞之。與八萬諸天。到其井側曰。不聞聖教久處幽冥。向說非凡。愿更宣法。野干答曰。天帝無訓。不識時宜。法師在下自處其上。初不。脩敬而問法要。帝釋於是以天衣接取。叩頭懺悔。憶念我昔曾見世人。先敷高座后
【現代漢語翻譯】 現代漢語譯本 《華嚴經》中說，菩薩以這樣的方便法門來尋求佛法，對於所有的珍寶，沒有什麼是捨不得的。對於這些財物，不會產生吝惜的想法。如果能夠得到一句從未聽聞的佛法，勝過得到充滿三千大千世界的珍寶。如果能夠聽聞一偈佛法，勝過成為轉輪聖王、釋提桓因（Śakro devānām indraḥ，帝釋天）或梵天王的位置。菩薩這樣想：我爲了接受一句佛法，即使三千大千世界充滿大火，也要從梵天（Brahmā，色界天之主）之上跳下去，更何況是小火呢？我尚且能夠承受一切地獄的痛苦，仍然應該尋求佛法，更何況是人世間的小小苦惱呢？爲了尋求佛法，要發起這樣的心。對於所聽聞的佛法，內心常常充滿喜悅，完全能夠正確地觀察。
《增一阿含經》中說，如果不能成就六種法，就不能遠離塵垢，得到清凈的法眼。是哪六種呢？一是厭惡聽聞佛法；二是雖然聽聞佛法，卻不專心聽取；三是不爲了理解佛法；四是未得到佛法，不方便勤奮地尋求；五是對所得到的佛法不善於守護；六是不能成就隨順忍。反過來，如果能做到這六種，就能遠離塵垢，得到清凈的法眼。
《未曾有經》中說，過去在毗摩國（Vima-deśa）的徙陀山（Śītavana）上，有一隻野干（一種野獸），被獅子追趕，掉進了一個荒野的井裡。已經過了三天，它內心感到死亡臨近。於是自己說了偈子：
『一切皆無常， 恨不貽師子（Siṃha，獅子） 奈何死厄身， 貪命無功死。 無功已可恨， 復污人中水， 懺悔十方佛， 愿垂照我心。 前代諸惡業， 現償皆令盡， 從是值明師， 修行盡作佛。』
帝釋（Śakra，天帝）聽到了這些話，與八萬諸天來到井邊說：『很久沒有聽到聖教，一直處在幽暗之中，剛才所說的偈子很不尋常，希望你能再次宣說佛法。』野干回答說：『天帝沒有教養，不識時宜。法師在下面，自己卻處在上面，一開始就不修敬意而問佛法要義。』於是，帝釋用天衣接取野干，叩頭懺悔，回憶起過去曾經看到世人，先鋪設高座，然後...
【English Translation】 English version The Avataṃsaka Sūtra says: Bodhisattvas seek the Dharma with such skillful means that they spare no precious treasures. They do not harbor any reluctance towards these possessions. Obtaining even a single verse of Dharma that they have never heard before is superior to acquiring the entire Three Thousand Great Thousand Worlds filled with jewels. Hearing a single gāthā (verse) is superior to attaining the position of a cakravartin (wheel-turning king), Śakro devānām indraḥ (Śakra, the lord of the gods), or Brahmā (the king of the Brahma heaven). Bodhisattvas think thus: 'For the sake of receiving a single verse of Dharma, even if the Three Thousand Great Thousand Worlds were filled with great fire, I would jump down from the Brahma heaven (the highest heaven in the realm of form), let alone a small fire. I would still endure all the sufferings of all the hells to seek the Dharma, let alone the small troubles in the human realm.' They generate such a mind for the sake of seeking the Dharma. They are always joyful in their hearts with the Dharma they have heard and are able to observe it correctly.
The Ekottara Āgama Sūtra says: 'If one does not accomplish six dharmas, one cannot be far from dust and defilement and attain the purity of the Dharma eye.' What are the six? First, not delighting in hearing the Dharma. Second, although hearing the Dharma, not listening attentively. Third, not seeking to understand. Fourth, not diligently seeking the Dharma when it has not been attained. Fifth, not skillfully guarding the Dharma that has been attained. Sixth, not accomplishing forbearance in accordance with the Dharma. Reversing these six will enable one to be far from dust and defilement and attain the purity of the Dharma eye.
The Never Before Sūtra says: 'In the past, on Mount Śītavana (Śītavana) in Vima-deśa (Vima-deśa), there was a jackal (a type of wild animal) who was chased by a lion (Siṃha). It fell into a well in a wilderness. After three days, feeling that death was near, it spoke this verse:'
'All is impermanent, I regret not offering myself to the lion. How can I escape this deadly fate? Greed for life leads to a futile death. A futile death is already regrettable, And now I pollute the water of humans. I repent to the Buddhas of the ten directions, May they shine upon my heart. All the evil deeds of past lives, May they be fully repaid now. From this, may I meet a wise teacher, And through practice, become a Buddha.'
Śakra (Śakra, the heavenly lord) heard these words and, with eighty thousand devas, came to the side of the well and said: 'Having not heard the holy teachings for a long time, I have been in darkness. The verse you just spoke is extraordinary. I hope you can proclaim the Dharma again.' The jackal replied: 'Heavenly Lord, you are without manners and do not recognize the proper time. The Dharma teacher is below, while you are above. From the beginning, you do not show respect when asking for the essentials of the Dharma.' Thereupon, Śakra used his heavenly robe to receive the jackal, bowed his head in repentance, and recalled that he had seen people in the past first prepare a high seat and then...
請法師。諸天即各脫寶衣。積為高座。野干升座曰。有二大因緣。一者說法開化天人。福無量故。二者為報施食恩。報無量故天帝白曰。得免井厄。功德應大。云何恩不及耶。答曰。生死各宜。有人貪生。有人樂死。有愚癡人。不知死後更生。違遠佛法。不值明師。貪生畏死死墮地獄。有智慧人。奉事三寶。遭遇明師。改惡修善。如斯之入惡生樂死。死生天上。天帝曰。如尊所誨。全命無功。志願聞施食施法。答曰。佈施飲食。濟一日之命。施珍寶者。濟一世之厄。增益生死。說法教化者。能令眾生出世間道。得三乘果。免三惡道。受人天樂。是故佛說。以法佈施功德無量。天帝曰。師今此形。為是業報。為是應化。答曰。是罪非應。天帝曰。我謂是聖。方聞罪報。未知其故。愿聞因緣。答曰。昔生波羅柰國波頭摩城。為貧家子。剎利之種。幼懷聰朗。特好學習。至年十二逐師于山。不失時節經五十年。九十六種經書。靡所不達。皆由和尚之恩。其功難報。由先學慧自識宿命。由受王位。奢淫著樂。報盡命終。生地獄畜生(自下云云略而不述)時帝釋與八萬諸天。從受十善。今還天宮。和尚何時舍此罪報得生天上。野干曰。克后七日。當舍此身生兜率天。汝等便可欲生。彼天多有菩薩說法教化。七日命盡生兜率王宮。
【現代漢語翻譯】 現代漢語譯本： 諸天各自脫下寶衣，堆積成高座。野干（一種動物，這裡指代說法者）登上高座說：『有兩個大的因緣。一是說法開化天人，福德無量；二是為報答施食之恩，報恩無量。』天帝（帝釋天）說：『我得以免除井厄，功德應該很大，為什麼說恩不及呢？』野干回答說：『生死各有其宜。有人貪生，有人樂死。有愚癡的人，不知道死後還會再生，遠離佛法，不遇到明師，貪生怕死，死後墮入地獄。有智慧的人，奉事三寶（佛、法、僧），遇到明師，改惡修善，這樣的人入惡道反而樂於求死，死後便可生到天上。』天帝說：『如您所教誨的，保全性命卻沒有功德。我願意聽聞施食和施法的功德。』野干回答說：『佈施飲食，只能救濟一天的性命；佈施珍寶，只能救濟一世的災厄，增益生死輪迴。說法教化，能令眾生出離世間之道，得到聲聞乘、緣覺乘、菩薩乘的三乘果位，免除地獄、餓鬼、畜生的三惡道，享受人天之樂。所以佛說，以法佈施的功德是無量的。』天帝說：『師父您現在的這個形體，是業報所致，還是應化示現？』野干回答說：『是罪報，不是應化。』天帝說：『我原以為是聖者，現在才知道是罪報，不知道其中的緣故，希望能夠聽聞其中的因緣。』野干回答說：『過去我生在波羅柰國（Kashi，古印度城市）的波頭摩城（Padma，蓮花城），是貧窮人家的孩子，屬於剎利種姓（Kshatriya，古印度第二等級，武士階層）。從小就聰明好學，特別喜歡學習。到了十二歲就跟隨老師到山中學習，不荒廢時間，經過五十年，九十六種經書，沒有不通達的，這都是由於和尚（Upadhyaya，親教師）的恩德，他的功德難以報答。由於先學習了智慧，自己能夠認識宿命。後來由於做了國王，奢靡淫樂，報盡命終，生地獄、畜生道（以下省略）。』這時帝釋天（Indra，佛教護法神）與八萬諸天，跟隨野干接受十善業（Dasakusala，身口意的十種善業），現在返回天宮。和尚什麼時候才能捨棄這個罪報而生到天上呢？野干說：『七天之後，我將捨棄這個身體，生到兜率天（Tushita，欲界天之一，彌勒菩薩所在）。你們就可以發願往生到那個天界，那裡有很多菩薩說法教化。七天命終后，我將生到兜率天王宮。』
【English Translation】 English version: The Devas (gods) each took off their precious garments and piled them into a high seat. The Jackal (Yakan, here referring to the speaker) ascended the seat and said, 'There are two great causes and conditions. First, to expound the Dharma and enlighten the Devas and humans, the merit is immeasurable. Second, to repay the kindness of providing food, the repayment is immeasurable.' The Deva King (Indra, the lord of the gods) said, 'I was able to avoid the well disaster, the merit should be great. Why do you say the kindness is not enough?' The Jackal replied, 'Birth and death each have their suitability. Some are greedy for life, some are happy to die. Some foolish people do not know that they will be reborn after death, they stay away from the Buddha's teachings, do not encounter enlightened teachers, they are greedy for life and afraid of death, and after death they fall into hell. Wise people serve the Three Jewels (Buddha, Dharma, Sangha), encounter enlightened teachers, change their evil ways and cultivate goodness, such people enter evil paths but are happy to seek death, and after death they are born in heaven.' The Deva King said, 'As you have taught, preserving life has no merit. I wish to hear about the merit of giving food and giving the Dharma.' The Jackal replied, 'Giving food can only save a day's life; giving treasures can only save a lifetime of disaster, increasing the cycle of birth and death. Expounding the Dharma and teaching can enable sentient beings to leave the path of the world, attain the fruits of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), avoid the three evil paths (hell, hungry ghosts, animals), and enjoy the happiness of humans and gods. Therefore, the Buddha said that the merit of giving the Dharma is immeasurable.' The Deva King said, 'Master, is your current form due to karmic retribution or a manifestation?' The Jackal replied, 'It is a karmic retribution, not a manifestation.' The Deva King said, 'I thought you were a sage, but now I know it is karmic retribution. I do not know the reason, I hope to hear the cause and condition.' The Jackal replied, 'In the past, I was born in the city of Padma (Padma, lotus city) in the country of Kashi (Kashi, ancient Indian city), the child of a poor family, belonging to the Kshatriya (Kshatriya, the second caste in ancient India, the warrior class). From a young age, I was intelligent and eager to learn, especially fond of learning. At the age of twelve, I followed my teacher to the mountains to study, without wasting time, and after fifty years, I was proficient in ninety-six kinds of scriptures, all thanks to the kindness of my Upadhyaya (Upadhyaya, preceptor), whose merit is difficult to repay. Because I first learned wisdom, I was able to recognize my past lives. Later, because I became a king, I indulged in luxury and pleasure, and when my retribution was exhausted, I died and was born in hell and the animal realm (the following is omitted).' At this time, Indra (Indra, Buddhist protector deity) and eighty thousand Devas followed the Jackal to receive the ten wholesome actions (Dasakusala, ten wholesome actions of body, speech, and mind), and now they return to the heavenly palace. When will the Upadhyaya be able to abandon this karmic retribution and be born in heaven?' The Jackal said, 'In seven days, I will abandon this body and be born in Tushita Heaven (Tushita, one of the heavens in the desire realm, where Maitreya Bodhisattva resides). You can then vow to be reborn in that heaven, where there are many Bodhisattvas expounding the Dharma and teaching. After seven days, when my life ends, I will be born in the Tushita Heaven King's palace.'
后識宿命。行十善道。又賢愚經云。佛在波羅柰國。于林澤中。為諸天人四輩之類。顯說妙法。時虛空中有五百雁群聞佛音聲。深心愛樂。迴翔欲下。獵師張羅。雁墮其中為獵師所殺。生忉利天。處父母膝上。若八歲兒。端嚴無比光若金山。便自念言。我何因生此。即識宿命愛法果報。即共持華下閻浮提。至世尊所。禮足白言。我蒙法音。生在妙天。愿重開示。佛說四諦。得須陀洹果。即還天上(此略出嘆法功德。若廣明求法方軌。具在上第二卷敬法中也)。
頌曰。
川路舟航 彼岸津濟 欲超生死 先資福慧 鏡徹三輪 珠清六蔽 在馭成勒 為金則礪 抗跡流水 齊鏕草系 五忍必階 四勤無替 心波洞潔 情塵卷翳 業途既坦 道場斯詣
諸經要集卷第十 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第十一
西明寺沙門釋道世集
業因部第十九(此有五緣)述意緣發業緣罪行緣福行緣雜業緣
述意緣第一
悲夫。迷徒障重。棄三車而弗御。漂淪苦海。任燋爛而不疲。若螥蠅之樂臭尸。似飛蛾之投火聚。良由迷因謬果不識善惡。所以樂造苦因。隨緣起業。備歷艱辛。具受塗炭。迄今燒煮莫知休息。如來
【現代漢語翻譯】 現代漢語譯本： 之後能夠回憶起前世的命運，奉行十善道。《賢愚經》中也記載：佛陀在波羅奈國（Bārāṇasī，古印度城市名，今瓦拉納西）的林澤中，為諸天、人和四眾弟子宣說妙法。當時虛空中有一群五百隻大雁，聽到佛陀的聲音，內心深深喜愛，盤旋想要降落。獵人張網捕捉，一隻大雁落入網中被獵人殺死，轉生到忉利天（Trāyastriṃśa，佛教術語，六慾天之一），在父母膝上，如同八歲孩童，端莊美麗無比，光芒如同金山。他便自己思念：『我因何緣故生於此處？』隨即回憶起前世的命運，是由於喜愛佛法的果報。於是共同拿著鮮花下到閻浮提（Jambudvīpa，佛教術語，指我們所居住的這個世界），來到世尊處，禮拜佛足稟告說：『我蒙受佛法之音，得以出生在美好的天界，希望佛陀再次開示。』佛陀為他說四諦（catvāri-āryasatyāni，佛教基本教義），他證得須陀洹果（Srotaāpanna，佛教術語，小乘四果中的初果），隨即返回天上（這裡簡略地講述了讚歎佛法的功德，如果想要詳細明白求法的方法和途徑，詳見上第二卷《敬法》中）。
頌曰：
川流之路有舟船可渡，到達彼岸需要依靠津渡。想要超越生死輪迴，首先要積攢福德和智慧。如同鏡子般清澈，照見身口意三輪，如同珠子般清凈，去除六種蔽障。駕馭自己如同馴服馬匹，想要成為金子就要經過磨礪。抵抗世俗的誘惑，如同流水般不停息，斬斷煩惱的束縛，如同割斷草繩。五忍（pañca-kṣānti，菩薩修行過程中的五個階段）是必經的階梯，四勤（catvāri samyakprahāṇāni，四正勤）要堅持不懈。內心如同清澈的湖水，沒有一絲雜質，情感的塵埃被掃除乾淨，業障之路平坦開闊，最終到達菩提道場。
《諸經要集》卷第十 大正藏第 54 冊 No. 2123 《諸經要集》
《諸經要集》卷第十一
西明寺沙門釋道世 集
業因部第十九（這裡有五種因緣）：述意緣、發業緣、罪行緣、福行緣、雜業緣。
述意緣第一
可悲啊！迷惑的眾生業障深重，拋棄三乘法車而不駕馭，在苦海中漂泊沉淪，任憑身心被燒灼也不感到疲憊。如同蒼蠅喜歡腐臭的屍體，如同飛蛾撲向火堆。實在是因為迷惑于因果，不認識善惡，所以樂於造作痛苦之因，隨順因緣而起種種業，歷經各種艱難困苦，承受種種苦難。直到如今還在被燒煮，也不知道休息。如來（Tathāgata，佛的稱號之一）
【English Translation】 English version: Afterwards, one can recall past lives and practice the Ten Virtuous Paths. Moreover, the Xian Yu Jing (Sutra of the Wise and Foolish) says: The Buddha was in the country of Bārāṇasī (ancient Indian city, now Varanasi), in a forest, expounding the wonderful Dharma to gods, humans, and the fourfold assembly. At that time, there was a flock of five hundred geese in the sky who heard the Buddha's voice and deeply loved it, circling and wanting to descend. A hunter set up a net, and a goose fell into it and was killed by the hunter, and was reborn in the Trāyastriṃśa Heaven (one of the Six Desire Realms), on its parents' laps, like an eight-year-old child, incomparably dignified and beautiful, its light like a golden mountain. It then thought to itself, 'Why was I born here?' Immediately, it recognized its past life, the fruit of loving the Dharma. Thereupon, together they held flowers and descended to Jambudvīpa (the world we live in), arriving at the World Honored One's place, prostrating at his feet and saying, 'I have received the sound of the Dharma and was born in a wonderful heaven. I hope the Buddha will reveal it again.' The Buddha spoke the Four Noble Truths (catvāri-āryasatyāni) for him, and he attained the fruit of Srotaāpanna (stream-enterer, the first of the four stages of enlightenment in Theravada Buddhism), and immediately returned to heaven (This briefly describes the merits of praising the Dharma. If you want to clearly understand the methods and paths of seeking the Dharma in detail, see the second volume of Respecting the Dharma).
A Gatha says:
On river roads, there are boats to cross; to reach the other shore, one needs to rely on a ferry. If you want to transcend birth and death, first accumulate blessings and wisdom. Like a mirror, clear and bright, reflecting the three karmas of body, speech, and mind; like a pearl, pure and clean, removing the six obscurations. Governing oneself is like taming a horse; to become gold, one must be refined. Resisting worldly temptations is like flowing water, never ceasing; cutting off the bonds of affliction is like severing grass ropes. The Five Kṣānti (five stages in the bodhisattva path) are necessary steps; the Four Right Exertions (catvāri samyakprahāṇāni) must be unremitting. The mind is like a clear lake, without a trace of impurity; the dust of emotions is swept away. The path of karma is smooth and wide, and one will eventually reach the Bodhi-field.
Collected Essentials from Various Sutras, Volume 10 Taisho Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 11
Compiled by Śramaṇa Shi Daoshi of Ximing Temple
Section 19 on the Causes of Karma (This has five causes): Describing Intentional Karma, Initiating Karma, Karma of Sinful Actions, Karma of Fortunate Actions, Miscellaneous Karma.
First, Describing Intentional Karma
Alas! Deluded beings have heavy karmic obstacles, abandoning the Three Vehicles (triyāna) without riding them, drifting and sinking in the sea of suffering, allowing themselves to be burned without fatigue. Like flies that love the stench of corpses, like moths that fly into a fire. It is truly because they are deluded about cause and effect, not recognizing good and evil, so they are happy to create the causes of suffering, following conditions to create various karmas, experiencing all kinds of hardships, and enduring all kinds of suffering. Until now, they are still being burned and cooked, and they do not know how to rest. The Tathāgata (one of the titles of the Buddha)
大悲不忍永棄。示其苦樂。令其欣厭也。
發業緣第二
問曰。云何名業道義。答曰。身口七業。即自體相為名業道。餘三者意相應心。又即彼業能作道果。名為業道。問曰。若即業名道。皆能趣地獄等者。何故餘三非是業道。答曰。如彼七業。此三能作彼根本故。以相應故。不能如彼業。故不名業道如對法論云。複次有四種諸業差別。謂黑黑異熟業。白白異熟業。黑白黑白異熟業。非黑白無異熟業能盡諸業。黑黑異熟業者。謂不善業。由染污故。不可愛異熟故。白白異熟業者。謂三界善業。不染污故。可愛異熟故。黑白黑白異熟業者。謂欲界雜業。善不善雜故。非黑白無異熟業能盡諸業者。謂于方便無間道中。諸無漏業。以方便道無間道是彼諸業對治故。非黑者。離煩惱垢故。白者。一向清凈故。無異熟者。生死相違故。能盡諸業者。由無漏業。為永拔得黑等三有漏業與異熟習氣故。又優婆塞戒經云。若善男子。有人不解如是業緣。無量世中流轉生死。雖生非想非非想處壽八萬劫。福盡還墮三惡道。故佛告善男子。一切模畫無勝於意。意畫煩惱。煩惱畫業。業則畫身。
又阿毗曇雜心業品偈云。
業能莊飾世 趣趣各處處 是以當思業 求離世解脫 身口意集業 在於有有中
【現代漢語翻譯】 現代漢語譯本： 大悲心不忍心永遠拋棄眾生，所以向他們展示苦和樂，讓他們對苦產生厭惡，對樂產生欣喜。
發業緣第二
問：什麼叫做業道義？ 答：身、口所造的七種業，以其自身體相為名，稱為業道。其餘三種（意）與心相應。又因為這些業能夠作為通往道果的途徑，所以稱為業道。 問：如果說業本身就叫做道，都能導致地獄等惡道，那麼為什麼其餘三種（意業）不是業道呢？ 答：因為這三種（意業）能夠作為那七種（身口）業的根本。因為它們是相應的，不能像那七種業一樣直接產生果報，所以不稱為業道。如《對法論》所說：『又有四種業的差別，即黑黑異熟業、白白異熟業、黑白黑白異熟業、非黑白無異熟業能盡諸業。』黑黑異熟業，指不善業，因為它被染污，導致不可愛的果報。白白異熟業，指三界中的善業，因為它不被染污，導致可愛的果報。黑白黑白異熟業，指欲界的雜業，因為它既有善也有不善。非黑白無異熟業能盡諸業，指在方便道和無間道中的無漏業，因為方便道和無間道是對治這些業的。非黑，是因為它遠離煩惱的垢染。白，是因為它一向清凈。無異熟，是因為它與生死輪迴相違背。能盡諸業，是因為無漏業能夠永遠拔除黑黑異熟業等三種有漏業以及它們的異熟習氣。 又《優婆塞戒經》說：『如果善男子不理解這樣的業緣，就會在無量世中流轉生死。即使生到非想非非想處，壽命長達八萬劫，福報享盡后仍然會墮入三惡道。』所以佛告訴善男子，一切描繪都沒有勝過意念的，意念描繪煩惱，煩惱描繪業，業則描繪身體。
又《阿毗曇雜心業品》的偈頌說：
業能莊飾世，趣趣各處處； 是以當思業，求離世解脫； 身口意集業，在於有有中。
【English Translation】 English version: Great compassion cannot bear to abandon beings forever, so it shows them suffering and joy, causing them to dislike suffering and rejoice in joy.
Chapter Two: The Arising of Karmic Conditions
Question: What is meant by the 'meaning of the path of karma' (業道義, yè dào yì)? Answer: The seven karmas of body and speech, with their own intrinsic nature, are named the 'path of karma'. The remaining three (of mind) are in accordance with the mind. Furthermore, because these karmas can serve as a path to the fruit of the path, they are called the 'path of karma'. Question: If karma itself is called the path and can lead to hells and other evil realms, why are the remaining three (mental karmas) not the path of karma? Answer: Because these three (mental karmas) can serve as the root of those seven (of body and speech). Because they are in accordance, they cannot directly produce results like those seven karmas, so they are not called the 'path of karma'. As the Abhidharma (對法論, Duì fǎ lùn) says: 'Furthermore, there are four kinds of differences in karmas, namely, black-black ripening karma, white-white ripening karma, black-white black-white ripening karma, and non-black-white non-ripening karma that can exhaust all karmas.' Black-black ripening karma refers to unwholesome karma because it is defiled and leads to undesirable results. White-white ripening karma refers to wholesome karma in the three realms because it is undefiled and leads to desirable results. Black-white black-white ripening karma refers to mixed karma in the desire realm because it is mixed with both wholesome and unwholesome elements. Non-black-white non-ripening karma that can exhaust all karmas refers to the unconditioned karma in the path of expedient means (方便道, fāng biàn dào) and the path of immediate insight (無間道, wú jiàn dào), because the path of expedient means and the path of immediate insight are the antidotes to these karmas. 'Non-black' because it is free from the defilements of afflictions. 'White' because it is always pure. 'Non-ripening' because it is contrary to the cycle of birth and death. 'Can exhaust all karmas' because unconditioned karma can permanently eradicate the three conditioned karmas, such as black-black ripening karma, and their latent tendencies of ripening. Furthermore, the Upasaka Precept Sutra (優婆塞戒經, Yōupósāi jiè jīng) says: 'If a virtuous man does not understand such karmic conditions, he will transmigrate in birth and death for countless eons. Even if he is born in the realm of neither perception nor non-perception (非想非非想處, fēi xiǎng fēi fēi xiǎng chù), with a lifespan of eighty thousand kalpas, he will still fall into the three evil realms when his blessings are exhausted.' Therefore, the Buddha told the virtuous man that no painting surpasses the mind's painting. The mind paints afflictions, afflictions paint karma, and karma paints the body.
Furthermore, the verses in the Karma Chapter (業品, yè pǐn) of the Abhidharma-samuccaya (阿毗曇雜心, Ā pídámá zá xīn) say:
Karma adorns the world, Each being goes to various places; Therefore, one should contemplate karma, Seeking liberation from the world; Karma is accumulated by body, speech, and mind, Existing in existence.
彼業為諸行 嚴飾種種身 身業當知二 謂作及無作 口業亦如是 意業當知思
又彌勒菩薩所問經論云。此十不善業道。一切惡法。皆從貪瞋癡起。如依三毒起殺生者。若依貪心起者。或為皮肉錢財故。斷生命等。是名依貪起。若依瞋心起者。或以瞋心殺害怨家等。是名依瞋起。若依癡心起者。或有人言。殺蛇蝎等。以生眾生苦惱故。雖殺無罪。或言。波羅斯等。言殺卻老父母及重病者。則無罪報。是名依癡起。如依三毒起偷盜者。若依貪心起者。或為自身。或為他身。或為飲食等。是名依貪起。若依瞋心起者。或於瞋人邊。及瞋人所愛。偷盜彼物等。是名依瞋起。若依癡心起者。如有婆羅門言。一切大地諸所有物。唯是我有。何以故。以彼國王先施我故。以我無力故。為余姓奪我受用。是故我取即是自物。不名偷盜。是名依癡心起。
如依三毒起邪淫者。若依貪心起者。或於眾生起貪染心。不如實修行等。是名依貪起。若依瞋心起者。或依他守護資生。依瞋心故起。或淫怨家妻妾。或淫怨家所愛之人等。是名依瞋起。若依癡心起者。或有人言。譬如碓臼。熟花熟果。飲食河水及道路等。女人行淫無罪。或如波羅斯等邪淫母等是名依癡起。如依三毒起妄語者(此三可解)如是兩舌惡口綺語(
【現代漢語翻譯】 現代漢語譯本： 彼業是諸行的因，莊嚴修飾種種身形。 身業應當知曉有兩種，即作為和無作。 口業也同樣如此，意業應當知曉是思。
又《彌勒菩薩所問經論》中說：這十種不善業道，一切惡法，都是從貪、嗔、癡三毒生起的。例如，依仗三毒而起殺生行為，如果是依仗貪心而起，或許是爲了皮肉錢財的緣故，斷絕生命等等，這叫做依貪而起。如果是依仗嗔心而起，或許是以嗔恨心殺害怨家等等，這叫做依嗔而起。如果是依仗癡心而起，或許有人說，殺蛇蝎等等，因為它們使眾生苦惱，即使殺了也沒有罪過。或者像波羅斯等人說，殺死年老的父母以及重病的人，就沒有罪報，這叫做依癡而起。例如，依仗三毒而起偷盜行為，如果是依仗貪心而起，或許是爲了自身，或許是爲了他人，或許是爲了飲食等等，這叫做依貪而起。如果是依仗嗔心而起，或許是對嗔恨的人，以及嗔恨的人所愛之物，偷盜他們的東西等等，這叫做依嗔而起。如果是依仗癡心而起，如有婆羅門說，一切大地上的所有物，唯獨是我所有的。為什麼呢？因為國王先前施捨給我了。因為我沒有力量，被其他姓氏的人奪取了我的受用，所以，我取回就是取回自己的東西，不叫做偷盜，這叫做依癡心而起。
例如，依仗三毒而起邪淫行為，如果是依仗貪心而起，或許是對眾生生起貪染之心，不如實修行等等，這叫做依貪而起。如果是依仗嗔心而起，或許是依仗他人守護的資生之物，依仗嗔心而起，或許是姦淫怨家的妻妾，或許是姦淫怨家所愛之人等等，這叫做依嗔而起。如果是依仗癡心而起，或許有人說，譬如碓臼、成熟的花果、飲食、河水以及道路等等，女人行淫沒有罪過。或者像波羅斯等人邪淫等等，這叫做依癡而起。例如，依仗三毒而起妄語行為（這三種情況可以理解），像兩舌、惡口、綺語（以下內容未完）
【English Translation】 English version: That karma is the cause of all actions, adorning and embellishing various forms. Bodily karma should be known as twofold: doing and non-doing. Verbal karma is also the same; mental karma should be known as thought.
Furthermore, the Maitreya Bodhisattva Pariprccha Sutra states: These ten non-virtuous paths of action, all evil dharmas, arise from the three poisons of greed (lobha), hatred (dvesha), and delusion (moha). For example, if killing arises from the three poisons, if it arises from greed, perhaps it is for the sake of skin, flesh, money, etc., that one cuts off life. This is called arising from greed. If it arises from hatred, perhaps it is killing enemies out of hatred. This is called arising from hatred. If it arises from delusion, perhaps someone says that killing snakes, scorpions, etc., is without sin because they cause suffering to sentient beings. Or, like the Paros, they say that killing old parents and those with serious illnesses has no karmic retribution. This is called arising from delusion. For example, if stealing arises from the three poisons, if it arises from greed, perhaps it is for oneself, for others, or for food, etc. This is called arising from greed. If it arises from hatred, perhaps it is stealing things from someone one hates or from someone beloved by someone one hates. This is called arising from hatred. If it arises from delusion, such as when a Brahmin says, 'All things on the great earth belong only to me. Why? Because the king previously gave them to me. Because I am powerless, people of other surnames have taken my enjoyment. Therefore, my taking it back is taking back my own things and is not called stealing.' This is called arising from delusion.
For example, if sexual misconduct arises from the three poisons, if it arises from greed, perhaps it is arising a greedy and defiled mind towards sentient beings, not practicing truthfully, etc. This is called arising from greed. If it arises from hatred, perhaps it relies on the resources protected by others, arising from hatred, perhaps it is committing adultery with the wives and concubines of enemies, or with those beloved by enemies, etc. This is called arising from hatred. If it arises from delusion, perhaps someone says that, like a mortar and pestle, ripe flowers and fruits, food, river water, and roads, women committing adultery have no sin. Or like the Paros, engaging in sexual misconduct, etc. This is called arising from delusion. For example, if false speech arises from the three poisons (these three can be understood), like divisive speech, harsh speech, and frivolous speech (
皆亦如是)依貪心起者。依貪結生。次第二心現前。如是名為依貪起。依瞋結生者。名為依瞋起。依癡結生者。名為依癡結起。如貪瞋與邪見。皆亦如是應知。
問曰。于業道中何者是前眷屬。何者是后眷屬。答曰。若起殺生方便。如屠兒牧羊。或以物買將詣屠所。始下一刀。或二三刀。羊命未斷。所有惡業。名前眷屬。隨下何刀。斷其命根。即彼念時。所有作業及無作業。是等皆名根本業道。次後所作身行作業。是名殺生后眷屬業。乃至綺語皆亦如是。應知自余貪瞋邪見業中。無前眷屬以初起心即時成就根本業道。
又身口意。十不善業道。一切皆有前後眷屬。此義云何。如人起心。欲斷此眾生命。因復更斷餘眾生命。如欲祭天殺害眾生。即奪他物。欲殺彼人復淫其妻。生如是心。還使彼妻自殺夫主。復以種種斗亂言說。破彼親屬。無時非實。于彼物中生於貪心。即于彼人復生瞋心。為殺彼人故。生如是邪見。增長邪見以斷彼命。復欲殺其妻男女等。如是次第。具足十種不善業道。如是等業。名前眷屬。一切十不善業道。皆亦如是應知。
又離善道非方便。修行善業道是方便。以遠離根本故。及遠離方便故。言方便者。如彼沙彌。欲受大戒。將詣戒場。禮眾僧足。即請和尚。受持三衣。始作一白
【現代漢語翻譯】 現代漢語譯本：都像這樣）是依貪心生起的。依貪結而生。其次第二心現前。像這樣名為依貪生起。依嗔結而生者，名為依嗔生起。依癡結而生者，名為依癡結生起。如貪、嗔與邪見，都應該像這樣理解。
問：在業道中，什麼是前眷屬？什麼是后眷屬？答：如果開始殺生的方便，如屠夫牧羊，或者用財物買來帶到屠宰場，剛下一刀，或兩三刀，羊的命還沒有斷，所有惡業，名為前眷屬。隨著哪一刀下去，斷了它的命根，就在那個念頭時，所有作業及無作業，這些都名為根本業道。此後所作的身行作業，這名為殺生后眷屬業。乃至綺語都應該像這樣理解。其餘貪嗔邪見業中，沒有前眷屬，因為最初生起心念時，就立即成就根本業道。
又，身口意，十不善業道，一切都有前後眷屬。這是什麼意思呢？如人起心，想要斷此眾生的命，因此又斷其他眾生的命。如想要祭天而殺害眾生，就奪取他人的財物。想要殺那個人又姦淫他的妻子。生起這樣的心，還使那個妻子自己殺死丈夫。又用各種挑撥離間的言語，破壞他們的親屬關係，沒有一句是真實的。對他們的財物生起貪心，就對那個人又生起嗔恨心。爲了殺那個人，生起這樣的邪見，增長邪見以斷他的命。又想要殺他的妻子兒女等。像這樣次第，具足十種不善業道。像這樣的業，名為前眷屬。一切十不善業道，都應該像這樣理解。
又，遠離善道不是方便，修行善業道才是方便。因為遠離根本的緣故，以及遠離方便的緣故。所說的方便，如那個沙彌（śrāmaṇera，小乘佛教出家男子），想要受大戒，被帶到戒場，禮拜眾僧的腳，就請和尚（upādhyāya，親教師）受持三衣。
【English Translation】 English version: (All are like this) Those arising from greed arise from the bond of greed. The second mind manifests subsequently. Thus, it is called arising from greed. Those arising from the bond of hatred are called arising from hatred. Those arising from the bond of delusion are called arising from delusion. Greed, hatred, and wrong views should all be understood in the same way.
Question: Among the paths of karma, what are the prior retinue and what are the subsequent retinue? Answer: If one initiates the means of killing, such as a butcher herding sheep, or buying them to bring to the slaughterhouse, and makes the first cut, or two or three cuts, without severing the sheep's life, all the evil karma is called the prior retinue. With whichever cut the life-root is severed, at that moment of thought, all actions and non-actions are called the fundamental path of karma. The subsequent bodily actions performed are called the subsequent retinue of the karma of killing. This should be understood similarly for false speech. In the karma of greed, hatred, and wrong views, there is no prior retinue, because the fundamental path of karma is accomplished immediately upon the initial arising of the thought.
Furthermore, all ten non-virtuous paths of karma of body, speech, and mind have both prior and subsequent retinues. What does this mean? For example, if a person has the thought to end the life of this being, and then ends the lives of other beings as a result. Or, wanting to offer sacrifices to the heavens, they kill living beings and seize the possessions of others. Wanting to kill that person, they also commit adultery with his wife. Having such thoughts, they even cause that wife to kill her husband. Furthermore, they use various divisive and disruptive words to break up their relatives, with nothing being truthful. They develop greed for their possessions, and then develop hatred for that person. In order to kill that person, they develop such wrong views, increasing wrong views in order to end his life. Furthermore, they want to kill his wife, children, and so on. In this sequence, they complete the ten non-virtuous paths of karma. Such actions are called the prior retinue. All ten non-virtuous paths of karma should be understood in the same way.
Furthermore, being apart from the path of virtue is not a means, while practicing the path of virtuous karma is a means. This is because of being apart from the root, and because of being apart from the means. The means referred to is like that śrāmaṇera (novice monk), wanting to receive the great precepts, being brought to the ordination platform, bowing at the feet of the Sangha, and then requesting the upādhyāya (preceptor) to receive the three robes.
。作第二白時。如是悉皆名前眷屬。從第三白至羯磨竟。所起作業及彼念起無作業。是等皆名根本業道。次說四依。乃至不捨所受善行。身口作業及無作業。如是等悉皆名后眷屬。
述曰。上來雖引經論明業因多種。至時斷罪未明輕重。故別引優婆塞戒經。辨業不同。別有四例。一將物對意有四。二輕重不同有八。三上中下不同復八。四依薩婆多論。有心無心不同復八。臨時判罪並皆攝盡。故經第一云。有物重意輕。有物輕意重。有物重意重。有物輕意輕。第一有物重意輕者。如無噁心殺于父母者是。第二物輕意重者。如以噁心殺于畜生者是。第三物重意重者。如以極惡心殺所生父母者是。第四物輕意輕者。如以輕心殺于畜生者是。
第二如是惡業。復有八種輕重不同。何等為八。一有方便重根本成已輕。二有根本重方便成已輕。三有成已重方便根本輕。四有方便根本重成已輕。五有方便成已重根本輕。六有根本成已重方便輕。七有方便根本成已重。八有方便根本成已輕。物是一種。以心力故得輕重果。如十善業道。有其三事。一方便。二根本。三成已。若復有人。能勤禮拜供養父母師長和尚有德之人。先意問訊。言則柔軟。是名方便。若作已竟。能修念心。歡喜不悔。是名成已。作時專著。是名根本。
【現代漢語翻譯】 現代漢語譯本： 當進行第二次宣告時，應如是詳細列出所有相關人員。從第三次宣告到羯磨（Karma，業）結束，所產生的行為以及念頭產生但未實際完成的行為，這些都稱為根本業道。接下來講述四依，乃至不放棄所接受的善行，身口的行為以及無形的行為，這些都稱為后眷屬。
註釋說：雖然前面引用經論說明業因多種多樣，但何時判斷罪行，以及如何區分輕重尚未明確。因此特別引用《優婆塞戒經》，辨別業的不同，列出四種情況。一是將事物與意念相對比，有四種情況。二是輕重不同，有八種情況。三是上中下不同，又有八種情況。四是依據薩婆多論（Sarvastivada，一切有部），有心與無心不同，又有八種情況。臨時判斷罪行時，都可涵蓋其中。所以經文第一點說：『有物重意輕，有物輕意重，有物重意重，有物輕意輕。』第一種，物重意輕，比如沒有惡意地殺害父母。第二種，物輕意重，比如以惡意殺害畜生。第三種，物重意重，比如以極大的惡意殺害親生父母。第四種，物輕意輕，比如以輕微的心態殺害畜生。
第二，這樣的惡業，又有八種輕重不同。是哪八種呢？一是方便重，根本成已輕。二是有根本重，方便成已輕。三是有成已重，方便根本輕。四是有方便根本重，成已輕。五是有方便成已重，根本輕。六是有根本成已重，方便輕。七是有方便根本成已重。八是有方便根本成已輕。事物本身是一種，因為心力的緣故，得到輕重不同的結果。比如十善業道，有三種情況：一是方便，二是根本，三是成已。如果有人能夠勤奮地禮拜供養父母、師長、和尚（Upadhyaya，親教師）、有德之人，先主動問候，言語柔和，這叫做方便。如果事情做完之後，能夠修習念心，歡喜而不後悔，這叫做成已。做事的時候專心致志，這叫做根本。
【English Translation】 English version: When making the second announcement, all related individuals should be named in detail. From the third announcement until the end of the Karma (action, deed), the actions that arise and the thoughts that arise but are not actually completed are all called fundamental paths of action. Next, the four reliances are discussed, up to not abandoning the good deeds one has undertaken, the actions of body and speech, and the formless actions; all of these are called subsequent retinue.
The commentary states: Although the scriptures and treatises cited above explain the various causes of karma, it is not clear when to judge offenses and how to distinguish between their severity. Therefore, the Upasaka Precept Sutra is specifically cited to differentiate between different types of karma, listing four situations. First, comparing things with intentions, there are four situations. Second, differing in severity, there are eight situations. Third, differing in upper, middle, and lower, there are another eight situations. Fourth, according to the Sarvastivada (the doctrine that 'everything exists'), differing in intentional and unintentional, there are another eight situations. When judging offenses temporarily, all can be included. Therefore, the first point in the sutra says: 'There are things that are heavy in substance but light in intention, things that are light in substance but heavy in intention, things that are heavy in substance and heavy in intention, and things that are light in substance and light in intention.' The first type, heavy in substance but light in intention, is like killing one's parents without malicious intent. The second type, light in substance but heavy in intention, is like killing an animal with malicious intent. The third type, heavy in substance and heavy in intention, is like killing one's own parents with extreme malice. The fourth type, light in substance and light in intention, is like killing an animal with a light heart.
Second, such evil karma has eight different degrees of severity. What are the eight? First, the preparatory action is heavy, but the fundamental action and completion are light. Second, the fundamental action is heavy, but the preparatory action and completion are light. Third, the completion is heavy, but the preparatory and fundamental actions are light. Fourth, the preparatory and fundamental actions are heavy, but the completion is light. Fifth, the preparatory action and completion are heavy, but the fundamental action is light. Sixth, the fundamental action and completion are heavy, but the preparatory action is light. Seventh, the preparatory, fundamental action, and completion are all heavy. Eighth, the preparatory, fundamental action, and completion are all light. The thing itself is one, but because of the power of the mind, different results of lightness and heaviness are obtained. For example, the ten wholesome paths of action have three aspects: first, preparatory action; second, fundamental action; and third, completion. If someone can diligently bow and make offerings to parents, teachers, Upadhyaya (preceptor), and virtuous people, take the initiative to greet them, and speak gently, this is called preparatory action. If, after the matter is done, one can cultivate mindfulness, be joyful and without regret, this is called completion. Being focused and attentive when doing things is called fundamental action.
十善既爾。十惡亦然。
第三是十業道。復有三種。謂上中下。或方便上根本中成已下。或方便中根本上成已下。或方便下根本上成已中(綺互作八準前可知)。
第四依薩婆多論。方便根本成已。有心無心作(綺互作八準前可知)自下依三界六道。發業多少有異。第一就地獄明起不善。依毗曇論云。有五業道。一惡口。二綺語。三貪。四瞋。五邪見。于中惡口綺語及瞋。彼受苦時。三種現行。惡罵獄卒故。惡口現行。即此惡口語不應時。違法非正。即落綺語。爾時忿怒。即是瞋恚。此三不善。地獄現行。若論貪業及與邪見。成就在心而不現行。以彼粗凡未斷煩惱。故貪邪見成就在心。彼處男女各恒受苦。無有男女共行邪事。是故無此貪心現行。以常受苦心識暗鈍。不能推求因果有無。是故亦無邪見現行。自余殺盜妄語兩舌。彼處不行一向是無。問若地獄不有現行貪及邪見業道者。云何說彼成就。此二若煩惱心法未斷已來。雖不現行。性恒成就。不同身口七支色業。是粗作法。發動方成。無造作處則不說成。故雜心論云。地獄之中。無相殺故無殺業道。無受財故無盜業道。無執受女人故。無邪淫業道。異想說故名妄語。彼無異想故無妄語。常樂離故無兩舌。為苦所逼故有惡口。不時說故。故有綺語。貪及
【現代漢語翻譯】 現代漢語譯本 十善是這樣，十惡也是這樣。
第三是十業道，又有三種，即上、中、下。或者方便（預備階段）是上，根本（實際行動）是中，成已（完成階段）是下。或者方便是中，根本是上，成已是下。或者方便是下，根本是上，成已是中。（綺語等互相組合成八種情況，參照前面的解釋就可以理解）。
第四，根據薩婆多論的觀點，方便、根本、成已，有心或無心而作（綺語等互相組合成八種情況，參照前面的解釋就可以理解）。從下面開始，依據三界六道，發起業的多少有所不同。首先就地獄說明發起不善業的情況。依據毗曇論所說，有五種業道：一是惡口（惡語傷人），二是綺語（花言巧語），三是貪（貪婪），四是瞋（嗔恨），五是邪見（不正當的見解）。其中，惡口、綺語以及瞋，在地獄受苦時，這三種會顯現出來。因為惡罵獄卒的緣故，惡口會顯現。即此惡口之語不合時宜，違背法理，不正當，就屬於綺語。那時心懷忿怒，就是瞋恚。這三種不善業，在地獄中會顯現。如果說貪業以及邪見，是成就於內心而不顯現。因為那些粗俗凡夫沒有斷除煩惱，所以貪和邪見成就於內心。那些地獄眾生各自恒常受苦，沒有男女共同行邪淫之事，所以沒有貪心顯現。因為經常受苦，心識暗鈍，不能推求因果的有無，所以也沒有邪見顯現。至於其餘的殺生、偷盜、妄語、兩舌，在地獄中不行，一概是沒有的。問：如果地獄沒有顯現的貪和邪見業道，那麼為什麼說他們成就了這些業？答：這兩種煩惱心法未斷除之前，即使不顯現，其本性恒常成就。不同於身口七支的色業，那是粗重的造作之法，發動才能成就，沒有造作之處就不能說成就。所以雜心論說，地獄之中，沒有互相殘殺，所以沒有殺業道；沒有接受財物，所以沒有盜業道；沒有執取女人，所以沒有邪淫業道；因為異想而說，才叫做妄語，地獄沒有異想，所以沒有妄語；因為常樂於離間，所以有兩舌；因為被痛苦所逼迫，所以有惡口；因為不合時宜地說，所以有綺語；貪和
【English Translation】 English version As are the ten virtues, so are the ten evils.
Thirdly, there are the ten paths of karma, which are further divided into three types: superior, middling, and inferior. Alternatively, the preparatory stage is superior, the fundamental action is middling, and the completion is inferior; or the preparatory stage is middling, the fundamental action is superior, and the completion is inferior; or the preparatory stage is inferior, the fundamental action is superior, and the completion is middling. (The various combinations with frivolous speech, etc., result in eight possibilities, which can be understood by referring to the previous explanations.)
Fourthly, according to the Sarvastivada (薩婆多) school's perspective, the preparatory stage, the fundamental action, and the completion can be done with or without intention (The various combinations with frivolous speech, etc., result in eight possibilities, which can be understood by referring to the previous explanations.). From here onwards, based on the Three Realms (三界) and Six Paths (六道), the amount of karma generated varies. First, regarding the hell realm, it is explained how unwholesome karma arises. According to the Abhidharma (毗曇) treatises, there are five paths of karma: firstly, harsh speech (惡口); secondly, frivolous speech (綺語); thirdly, greed (貪); fourthly, hatred (瞋); and fifthly, wrong views (邪見). Among these, harsh speech, frivolous speech, and hatred manifest when suffering in hell. Because of harshly scolding the hell wardens, harsh speech manifests. This harsh speech, being untimely, violating the Dharma, and being incorrect, falls into the category of frivolous speech. At that time, being filled with anger is hatred. These three unwholesome karmas manifest in hell. If we discuss greed and wrong views, they are accomplished in the mind but do not manifest. Because those coarse ordinary beings have not severed their afflictions, greed and wrong views are accomplished in the mind. Those hell beings constantly suffer individually; there is no coitus between male and female, so there is no manifestation of greed. Because they constantly suffer, their consciousness is dull, and they cannot investigate the existence or non-existence of cause and effect, so there is no manifestation of wrong views either. As for the remaining killing, stealing, lying, and divisive speech, they are not practiced in hell; they are entirely absent. Question: If the paths of karma of greed and wrong views do not manifest in hell, then why is it said that they are accomplished? Answer: Before these two afflictive mental states are severed, even if they do not manifest, their nature is constantly accomplished. This is different from the physical and verbal karmas of the seven limbs, which are coarse actions. They are accomplished only when initiated; if there is no place for action, it cannot be said that they are accomplished. Therefore, the Samyuktabhidharmahṛdaya (雜心論) states that in hell, there is no mutual killing, so there is no path of karma of killing; there is no receiving of wealth, so there is no path of karma of stealing; there is no seizing of women, so there is no path of karma of sexual misconduct; speaking with different intentions is called lying, but there are no different intentions in hell, so there is no lying; because they constantly delight in separation, there is divisive speech; because they are oppressed by suffering, there is harsh speech; because they speak out of time, there is frivolous speech; greed and
邪見。成就不行。第二第三。明鬼畜道中。十惡具有。而無身口七支惡律儀也。問今畜生中不知。言者。雖有音聲成口業不。答彼起瞋時。發聲則別。雖非言辯亦成口業。故成實論云。畜生音聲是口業不。答雖無言說之別。從心起故。亦名為業。亦可言具十者。多是龍王。辯人意志故。具十業道。自余癡鈍畜生。但可具身三意三六種。餘四不具。以口不解語故。若據劫初畜生解人語者。此亦可具十惡。
第四就人中起罪行者。人中即有四天下。南閻東弗西耶此三方人。起惡多故皆具十惡。然東西則輕。南方最重。以有受惡律儀故。若就北單以論罪者。彼方唯有四不善業。一綺語。二貪。三瞋。四邪見。由有歌詠故有綺語。貪瞋邪見成而不行。問北方有行欲事。云何言無邪淫業道。答彼方無夫妻共相配匹。雖有淫事無相陵奪。故。無邪淫。問既有行淫。即貪慾現行。云何而言但成不行。答彼起淫貪。非俗能裁。雖數現行。聖說無罪。但此貪心所起之淫。尚非罪業。不牽苦報。何況內心能起之貪。如世夫妻。貪愛非制。問北方之人。既有歌詠等。此不應法。即是妄語。云何不說有妄語業。答彼人淳直不行奸偽。無誑他心。故非妄語。彼定千歲故無殺命。彼方衣食地有粳米樹有寶衣。自然而出。無有守掌。故無偷盜。
【現代漢語翻譯】 現代漢語譯本 邪見（錯誤的見解）。成就了，但不實行。第二種和第三種情況，明顯是在鬼道和畜生道中。具備十惡業，但沒有身口七支的惡律儀（防止身口意惡行的戒律）。 問：現在的畜生中，有些不理解人類的語言，那麼，它們發出的聲音是否構成口業？ 答：當它們生起嗔恨心時，發出的聲音就另當別論了。即使不是清晰的言語，也構成口業。所以，《成實論》中說，畜生的聲音是口業嗎？答：雖然沒有言語的區別，但因為是從心中生起的，也可以稱為業。也可以說具備十惡業的，大多是龍王（具有神通的龍）。因為它們能辨別人類的意志，所以具備十種業道。其餘愚癡遲鈍的畜生，只能具備身三（殺盜淫）和意三（貪嗔癡）這六種，其餘四種（妄語、兩舌、惡口、綺語）不具備，因為口不能理解語言的緣故。如果按照劫初（世界形成的最初階段）畜生能夠理解人類語言的情況來說，那麼它們也可以具備十惡業。 第四，就人類中發生的罪行來說，人類中有四大部洲（世界的四個主要大陸）：南閻浮提（我們所居住的大陸）、東勝身洲、西牛貨洲，這三個地方的人，因為作惡多，所以都具備十惡業。然而，東勝身洲和西牛貨洲的罪業較輕，南閻浮提最重，因為這裡有接受惡律儀（誓願行惡）的人。如果就北俱盧洲（四大部洲之一）單獨討論罪業，那麼那裡只有四種不善業：一、綺語（花言巧語）；二、貪；三、嗔；四、邪見。因為有歌詠，所以有綺語。貪、嗔、邪見成就，但不實行。 問：北俱盧洲有行淫慾之事，為什麼說沒有邪淫業道？ 答：那裡沒有夫妻互相配對的情況，雖然有淫事，但沒有互相侵犯掠奪的行為，所以沒有邪淫。 問：既然有行淫，就是貪慾現行，為什麼說只是成就但不實行？ 答：他們生起的淫貪，不是世俗的法律所能制裁的，雖然經常發生，但聖人說沒有罪。只是這種貪心所引起的淫，尚且不是罪業，不牽引痛苦的果報，何況是內心能生起的貪。就像世俗夫妻，貪愛不受限制。 問：北俱盧洲的人，既然有歌詠等，這些不合乎佛法，就是妄語，為什麼不說有妄語業？ 答：那裡的人淳樸正直，不實行奸詐虛偽，沒有欺騙他人的心，所以不是妄語。他們壽命固定為一千年，所以沒有殺生。那個地方的衣食，地上有粳米，樹上有寶衣，自然產生，沒有人看守掌管，所以沒有偷盜。
【English Translation】 English version Wrong views (incorrect understandings). Accomplished but not practiced. The second and third cases are clearly in the realms of ghosts and animals. Possessing the ten non-virtuous actions, but without the evil precepts of the seven branches of body and speech (precepts to prevent evil actions of body, speech, and mind). Question: Among present-day animals, some do not understand human language. Does the sound they emit constitute verbal karma? Answer: When they generate anger, the sound they emit is different. Even if it is not clear speech, it constitutes verbal karma. Therefore, the Tattvasiddhi Shastra says, 'Is the sound of animals verbal karma?' Answer: Although there is no distinction of speech, because it arises from the mind, it can also be called karma. It can also be said that those who possess the ten non-virtuous actions are mostly Naga kings (dragons with supernatural powers). Because they can discern human intentions, they possess the ten paths of karma. The remaining foolish and dull animals can only possess the three of body (killing, stealing, sexual misconduct) and the three of mind (greed, hatred, delusion), these six. The remaining four (false speech, divisive speech, harsh speech, idle chatter) are not possessed, because the mouth cannot understand language. If according to the beginning of the kalpa (the initial stage of world formation) animals could understand human language, then they could also possess the ten non-virtuous actions. Fourth, regarding sinful actions arising among humans, there are four continents in the human realm: Jambudvipa (the continent we inhabit), Purvavideha, and Aparagodaniya. People in these three places commit many evil deeds, so they all possess the ten non-virtuous actions. However, the sins of Purvavideha and Aparagodaniya are lighter, while those of Jambudvipa are the heaviest, because there are people here who take evil precepts (vows to engage in evil). If we discuss sins solely in relation to Uttarakuru (one of the four continents), then there are only four unwholesome actions there: 1. Idle chatter; 2. Greed; 3. Hatred; 4. Wrong views. Because there is singing, there is idle chatter. Greed, hatred, and wrong views are accomplished but not practiced. Question: Uttarakuru has sexual activity, so why is there no path of sexual misconduct? Answer: There is no situation of husbands and wives pairing up there. Although there is sexual activity, there is no mutual violation or plunder, so there is no sexual misconduct. Question: Since there is sexual activity, greed is manifest. Why is it said that it is only accomplished but not practiced? Answer: The sexual greed that arises there is not something that secular laws can control. Although it frequently occurs, the sages say there is no sin. Just this lust arising from greed is not a sin, and does not lead to painful consequences, let alone the greed that can arise in the mind. Like worldly couples, love is unrestricted. Question: Since the people of Uttarakuru have singing and so on, which is not in accordance with the Dharma, it is false speech. Why is it not said that there is verbal karma of false speech? Answer: The people there are pure and upright, and do not practice deceit or falsehood. They have no intention to deceive others, so it is not false speech. Their lifespan is fixed at one thousand years, so there is no killing. The food and clothing in that place, there is rice on the ground and precious clothing on the trees, which arise naturally. There is no one to guard or manage them, so there is no stealing.
彼人和柔。故無兩舌惡口等業。故雜心論云。郁單有四不善業道。壽命定故無殺生。無愛財故無盜。無雜愛女人故無邪淫。無欺他故無妄語。常和合故無兩舌。以柔軟故無粗言。有歌嘆故有綺語。若論意業道。雖成就而不現行。
第五就天起罪行者。此欲界六天。有殺盜等。于中雖有十不善業。而無身口七種惡律儀。故雜心論云。欲界六天。有十業道。離不律儀。雖不害天。而害余趣。如害修羅。亦有截手足斷而復還生。若斬首則死。展轉相奪。乃至十業道一切皆有。亦有薄福諸天。乏少資緣。更相攬竊。故有盜業。或有諸天。自薄所受淫他美天。故有邪淫。自餘七業。文顯可知。
依十善分別者。如毗曇論說。于彼地獄趣中。唯有意地三善業道。然但成就而不現行。北方亦同。自餘一切皆具十善。文顯可知。
若論色無色天。依阿毗曇則無不善。據理而言。亦有輕微三業不善。謂彼意地有邪慢等。身口業過。如初禪中。婆伽梵王。語諸梵眾。汝得住此。我能令汝盡老死邊。汝等不須詣瞿曇所。黑齒比丘往彼問言。初禪三昧。依何三昧生。從何三昧滅。梵王答言。我是諸梵中尊者。黑齒比丘言。我不問梵王尊卑。但問。初禪三昧。依何三昧生。從何三昧滅。彼不能答。即捉尊者。牽出眾外。語尊者
【現代漢語翻譯】 現代漢語譯本： 彼人和藹柔順，因此沒有兩舌（挑撥離間）和惡口（惡語傷人）等惡業。所以《雜心論》中說，郁單越（Uttarakuru，四大部洲之一，位於北方）有四種不善業道：因為壽命是固定的，所以沒有殺生；因為不貪愛財物，所以沒有盜竊；因為沒有雜亂的性行為，所以沒有邪淫；因為不欺騙他人，所以沒有妄語。他們常常和睦相處，所以沒有兩舌；因為性情柔和，所以沒有粗暴的語言；因為有歌唱讚歎，所以有綺語（花言巧語）。如果從意業道來說，雖然成就了這些（善業），但並不明顯地表現出來。
第五，就天道眾生造作罪行來說，欲界六天（Six Desire Realms of Devas）中，有殺生、盜竊等行為。雖然其中有十不善業，但沒有身口七種惡律儀（seven forms of evil conduct）。所以《雜心論》中說，欲界六天有十業道，但沒有不律儀。雖然不傷害天人，但會傷害其他道的眾生，比如傷害阿修羅（Asura）。也有砍斷手腳，但又可以復原重生的，如果斬首就會死亡。他們互相爭奪，乃至十業道的一切行為都有。也有福報淺薄的天人，缺乏資財，互相偷竊，所以有盜竊的行為。或者有天人，因為自己福報淺薄，而強佔其他天人的美貌天女，所以有邪淫的行為。其餘七種惡業，從文字上就可以明顯地看出來。
依據十善業道來分別，如《毗曇論》（Abhidhamma）所說，在地獄道中，只有意地的三種善業道，然而只是成就了，並不明顯地表現出來。北方（指郁單越）也相同。其餘一切（指其他善道）都具備十善業道，從文字上就可以明顯地看出來。
如果從色界天（Form Realm Devas）和無色界天（Formless Realm Devas）來說，依據《阿毗曇》（Abhidhamma）的觀點，就沒有不善業。但從道理上來說，也有輕微的三業不善，就是說他們的意地有邪慢等。身口業的過失，比如在初禪天（First Dhyana）中，婆伽梵王（Brahma）對諸梵眾說：『你們能夠住在這裡，我能讓你們達到老死的盡頭，你們不需要去瞿曇（Gautama，釋迦摩尼佛）那裡。』黑齒比丘（Black Tooth Bhikkhu）去那裡問道：『初禪三昧（First Dhyana Samadhi），依靠什麼三昧生起？從什麼三昧滅去？』梵王回答說：『我是諸梵中最尊貴的。』黑齒比丘說：『我不是問梵王的尊卑，只是問，初禪三昧依靠什麼三昧生起？從什麼三昧滅去？』他不能回答，就抓住尊者，拉到眾人之外，對尊者說
【English Translation】 English version: They are amiable and gentle, therefore they have no karma of double-tongued or harsh speech. Therefore, the Abhidharmahrdaya says: 'Uttarakuru (one of the four continents, located in the north) has four unwholesome karmic paths: because life is fixed, there is no killing; because there is no love of wealth, there is no stealing; because there is no promiscuity, there is no sexual misconduct; because there is no deceiving others, there is no false speech. They are always in harmony, so there is no double-tongued speech; because of their gentleness, there is no harsh language; because there are songs and praises, there is frivolous speech.' If we consider the karmic path of the mind, although these (wholesome deeds) are accomplished, they are not manifestly practiced.
Fifth, regarding the creation of sinful acts by beings in the heavens, the six heavens of the Desire Realm (Six Desire Realms of Devas) have killing, stealing, and other such acts. Although there are ten unwholesome karmas among them, there are no seven forms of evil conduct (seven forms of evil conduct) of body and speech. Therefore, the Abhidharmahrdaya says: 'The six heavens of the Desire Realm have the ten karmic paths, but are free from unwholesome conduct. Although they do not harm the devas, they harm beings of other realms, such as harming the Asuras (Asura). There are also cases of cutting off hands and feet, but they can regenerate; if the head is cut off, they die. They contend with each other, and even have all ten karmic paths. There are also devas with little merit who lack resources and steal from each other, so there is the karma of stealing. Or there are devas who, because of their own meager blessings, seize the beautiful goddesses of other devas, so there is sexual misconduct. The remaining seven evil deeds are evident from the text.
According to the distinction of the ten wholesome karmic paths, as the Abhidhamma says, in the hell realm, there are only the three wholesome karmic paths of the mind, but they are only accomplished and not manifestly practiced. The Northern Continent (Uttarakuru) is the same. All the rest (referring to other good realms) possess the ten wholesome karmic paths, which are evident from the text.
If we consider the Form Realm Devas (Form Realm Devas) and the Formless Realm Devas (Formless Realm Devas), according to the Abhidhamma, there is no unwholesome karma. But in principle, there are also slight unwholesome karmas of the three doors, that is, their minds have wrong views, arrogance, and so on. The faults of body and speech, such as in the First Dhyana (First Dhyana), Brahma (Brahma) said to the Brahma assembly: 'You can stay here, I can enable you to reach the end of old age and death, you do not need to go to Gautama (Gautama, Shakyamuni Buddha).' The Black Tooth Bhikkhu (Black Tooth Bhikkhu) went there and asked: 'The First Dhyana Samadhi (First Dhyana Samadhi), upon what samadhi does it arise? From what samadhi does it cease?' Brahma replied: 'I am the most venerable among the Brahmas.' The Black Tooth Bhikkhu said: 'I am not asking about the Brahma's rank, but only asking, upon what samadhi does the First Dhyana Samadhi arise? From what samadhi does it cease?' He could not answer, so he grabbed the venerable one, pulled him out of the assembly, and said to the venerable one
言。我不能知初禪三昧。從何三昧生。從何三昧滅。汝何忍在梵中損辱我也。此是諂詐不善煩惱。言佛不能令汝解脫。即是謗佛綺語惡口。上界唯有此諂詐。發動身口微不善業。然不於他人起粗違損。以生上者曾修得定。盡離欲界粗貪瞋等。故得彼報。還能修定。雖有煩惱。唯是癡心。以迷道故。起愛慢等。樂修善行法。望得勝他。此等煩惱為定所壞。故不損物。不相違害。若依毗曇。上界煩惱非是不善。說為無記。此細貪等能污凈心。雖是無記體是染污。不同報生色心苦樂及威儀等。白凈無記故。論說為穢污無記。是污穢故。潤業受生。若此煩惱不潤業者。業種則燋永不牽報。上界眾生不應更生。由能潤業故得更生。問上界煩惱。既能潤業潤生得報。何故非記。答上界煩惱雖復潤業。唯得總報受生而已。不由此惑正感樂果。亦不招苦。故是無記。不同地獄不善煩惱感得總報及別報苦。
若依成實論。上二界中所起邪見。皆名不善。如彼論說。人在色無色界謂是涅槃。臨命盡時。見欲色中陰即生邪見謂無涅槃。謗無上法。當知彼中有不善業。又論說。彼上界邪見是苦因緣。道理上界據其位判。眾生心細。所起惑微。多不成業。故名無記。若據通論。不妨于中有起粗邪。成不善者。毗曇所說義目前判。成實所論義
【現代漢語翻譯】 現代漢語譯本：他說：『我不能理解初禪三昧（dhyana-samadhi，禪定）。從何種三昧產生？又從何種三昧滅去？你為何忍心在梵天之中羞辱我呢？』這是一種諂媚欺詐的不善煩惱。說『佛陀不能讓你解脫』，這就是誹謗佛陀的綺語和惡語。上界（指色界和無色界）唯有這種諂媚欺詐，發動身口細微的不善業，然而不會對他人造成粗重的違逆損害。因為生到上界的人曾經修習禪定，完全脫離了欲界的粗重貪慾和嗔恚等煩惱，所以得到那樣的果報。他們還能修習禪定，即使有煩惱，也只是愚癡之心，因為迷惑于正道，而生起愛戀、我慢等。他們樂於修習善行之法，希望勝過他人。這些煩惱被禪定所摧毀，所以不會損害事物，也不會互相違害。如果依照《阿毗達磨論》（Abhidharma），上界的煩惱並非不善，而是被稱為無記（avyākrta，非善非惡）。這些細微的貪慾等能夠污染清凈的心，雖然是無記，但其體性是染污的，不同於果報所生的色、心、苦樂以及威儀等，因為那些是清凈的無記。所以論中說為穢污無記，因為是污穢的緣故，能夠滋潤業力，使之感受果報而再次受生。如果這些煩惱不能滋潤業力，那麼業力的種子就會焦枯，永遠不能牽引果報，上界的眾生就不應該再次出生。正因為能夠滋潤業力，所以才能再次出生。問：上界的煩惱既然能夠滋潤業力，滋潤生命，得到果報，為何又說它是無記呢？答：上界的煩惱雖然能夠滋潤業力，但只能得到總報而受生而已，不能由此迷惑而直接感受快樂的果報，也不會招致痛苦，所以是無記。這不同於地獄的不善煩惱，既能感得總報，又能感得別報的痛苦。 如果依照《成實論》（Satyasiddhi Shastra），上二界（色界和無色界）中所產生的邪見，都稱為不善。如該論所說，人在色界或無色界中，認為那就是涅槃（nirvana，解脫），臨命終時，見到欲界或色界的中陰身（antarabhava，中有的存在），就生起邪見，認為沒有涅槃，誹謗無上的佛法。應當知道，彼處有不善業。又論中說，上界的邪見是痛苦的因緣。道理上，上界根據其所處的位置來判斷，眾生的心念細微，所產生的迷惑也微細，大多不能構成業力，所以稱為無記。如果根據通論，不妨礙在中陰身中產生粗重的邪見，構成不善業。因此，《阿毗達磨論》所說的義理應當以前面的判斷為準，《成實論》所說的義理在後面。
【English Translation】 English version: He said, 'I cannot understand the first dhyana-samadhi (dhyana-samadhi, meditative absorption). From what samadhi does it arise? And from what samadhi does it cease? Why do you dare to humiliate me in the Brahma realm?' This is a flattering and deceitful unwholesome affliction. To say 'The Buddha cannot liberate you' is slanderous, frivolous, and harsh speech against the Buddha. In the upper realms (referring to the Form Realm and Formless Realm), there is only this kind of flattery and deceit, which initiates subtle unwholesome actions of body and speech. However, it does not cause gross opposition or harm to others because those born in the upper realms have cultivated samadhi and have completely abandoned the gross greed, hatred, and other afflictions of the Desire Realm. Therefore, they receive such a reward. They can still cultivate samadhi, and even if they have afflictions, they are only due to a mind of ignorance. Because they are deluded about the path, they give rise to attachment, pride, and so on. They enjoy cultivating virtuous practices, hoping to surpass others. These afflictions are destroyed by samadhi, so they do not harm things or contradict each other. According to the Abhidharma, the afflictions of the upper realms are not unwholesome but are called avyākrta (avyākrta, indeterminate). These subtle forms of greed and so on can defile the pure mind. Although they are indeterminate, their nature is defiled, unlike the form, mind, suffering, pleasure, and demeanor that arise from retribution, which are pure and indeterminate. Therefore, the treatise speaks of defiled indeterminate, because it is defiled, it can moisten karma and cause rebirth. If these afflictions could not moisten karma, then the seeds of karma would be scorched and would never lead to retribution, and beings in the upper realms should not be reborn. It is because they can moisten karma that they can be reborn. Question: Since the afflictions of the upper realms can moisten karma, moisten life, and obtain retribution, why are they said to be indeterminate? Answer: Although the afflictions of the upper realms can moisten karma, they only obtain the general retribution of rebirth and do not directly experience the fruit of happiness or incur suffering because of this delusion. Therefore, they are indeterminate. This is different from the unwholesome afflictions of the lower realms, which can cause both general retribution and the suffering of specific retribution. According to the Satyasiddhi Shastra (Satyasiddhi Shastra), the wrong views that arise in the upper two realms (Form Realm and Formless Realm) are all called unwholesome. As that treatise says, when a person in the Form Realm or Formless Realm thinks that is nirvana (nirvana, liberation), and at the time of death, sees the intermediate state (antarabhava, the existence in between) of the Desire Realm or Form Realm, they give rise to wrong views, thinking that there is no nirvana, and slander the supreme Dharma. It should be known that there are unwholesome karmas there. Furthermore, the treatise says that the wrong views of the upper realms are the cause of suffering. In principle, the upper realms are judged according to their position. The minds of beings are subtle, and the delusions that arise are also subtle, and mostly do not constitute karma, so they are called indeterminate. If judged according to the general principle, it does not prevent gross wrong views from arising in the intermediate state, constituting unwholesome karma. Therefore, the meaning of the Abhidharma should be judged according to the former, and the meaning of the Satyasiddhi Shastra according to the latter.
當后通。又據望理。彼細煩惱。皆違理起。悉是不善。準依成實。不善惡業三界通起。唯有多少增微為異。
述曰。向來就凡。明諸罪障依身口發業竟。若論聖人。如須陀洹等。出觀失念。容有起意輕微不善。生惡愿等。具欲結者。貪瞋雖強。片似余凡。唯可直起。貪慾瞋慢。不更思審。起邪見心。亦不起殺盜等心。如依毗曇。得有眷屬。加拳等事輕不善業。若依成論有意不善。設動身口不成業報。如滴水熱𨫼。雖濕還干。
罪行緣第三
述曰。此明聖者。就後福行。說有罪行者。但此罪行。妄見境染。執定我人。取著違順。便令自他皆成惡業。是以經云。貪慾不生滅。不能令心惱。若人有我心。及有得見者。是人為貪慾。將入于地獄。是故心外雖無別境。稱彼迷情強見起染。如夢見境起諸貪瞋。稱彼夢者謂實不虛。理實無境唯情妄見。故智度論說。如夢中無善事而善。無瞋事而瞋。無怖事而怖。三界眾生亦復如是。無明眠故。不應瞋而瞋等。故知心外雖無別境。稱彼迷情妄見起染。心外雖無地獄等相。惡業成時妄見受苦。如正法念經云。閻魔羅人非是眾生罪人見之謂是眾生。手中執持焰然鐵鉗。彼地獄人。惡業既盡。命終之後。不復見於閻羅獄卒。何以故。以彼非是眾生數故。如油炷盡則無有燈
【現代漢語翻譯】 現代漢語譯本：當然後者是普遍適用的。並且根據望理的觀點，那些微細的煩惱，都是違背真理而產生的，全部都是不善的。依照《成實論》的觀點，不善的惡業在三界中普遍產生，只是在程度上有所增減的差異。
述曰：前面是就凡夫而言，說明各種罪障依身口而發起的業已經結束。如果討論聖人，比如須陀洹（Srota-apanna，入流果）等，出觀時失去正念，容許有產生輕微不善的意念，產生惡愿等情況。具有欲結的人，貪瞋雖然強烈，但有些方面類似於凡夫。只能直接產生貪慾、瞋恚、傲慢，不再經過思考審察。產生邪見之心，也不會產生殺盜等心。如果依照《毗曇》，可能會有涉及眷屬，加以拳腳等事的輕微不善業。如果依照《成實論》，即使有意為不善，即使動了身口，也不會構成業報，就像滴在熱沙上的水，雖然濕潤但很快就幹了。
罪行緣第三
述曰：這裡說明聖者，就其後來的福德行為而言，說他們有罪行。但這種罪行，是由於錯誤地看待外境而產生的染污，執著于固定的我人和事物，對違背和順從的事物產生執著，就會使自己和他人構成惡業。因此經中說：『貪慾不生滅，不能令心惱。若人有我心，及有得見者，是人為貪慾，將入于地獄。』所以，心外雖然沒有別的外境，但由於迷惑的情感強烈地產生染污。就像做夢時見到外境而產生各種貪瞋。稱呼做夢的人說這是真實的而不是虛假的。實際上沒有外境，只是情感的虛妄顯現。所以《智度論》說：『如夢中無善事而善，無瞋事而瞋，無怖事而怖。三界眾生亦復如是，無明眠故，不應瞋而瞋等。』所以要知道心外雖然沒有別的外境，但由於迷惑的情感虛妄地產生染污。心外雖然沒有地獄等相，但惡業成熟時虛妄地見到受苦。如《正法念經》說：『閻魔羅人不是眾生，罪人見到他們認為他們是眾生，手中執持燃燒的鐵鉗。那些地獄中的人，惡業已經結束，命終之後，不再見到閻羅獄卒。』為什麼呢？因為他們不是眾生之數。就像油燈的燈芯燒盡就沒有燈光一樣。
【English Translation】 English version: The latter is universally applicable. Moreover, according to the view of Wangli, those subtle afflictions all arise contrary to reason and are entirely unwholesome. According to the Satyasiddhi Shastra, unwholesome evil karma arises universally in the three realms, differing only in the degree of increase or decrease.
Statement: The foregoing discussed ordinary beings, explaining how various sinful obstacles arise from actions of body and speech. If we discuss sages, such as Srota-apannas (須陀洹, stream-enterers), they may, when emerging from meditation and losing mindfulness, have slight unwholesome thoughts and generate evil wishes. Those who possess the bonds of desire, although their greed and anger are strong, are somewhat similar to ordinary beings. They can only directly generate greed, anger, and arrogance without further deliberation. They may generate wrong views but will not generate thoughts of killing or stealing. According to the Abhidharma, they may have minor unwholesome actions involving dependents, such as raising a fist. According to the Satyasiddhi Shastra, even if the intention is unwholesome and there is movement of body and speech, it will not constitute karmic retribution, like water dripping on hot sand, which wets it but quickly dries.
Chapter 3: Conditions for Sinful Conduct
Statement: This explains that with regard to the subsequent meritorious conduct of sages, it is said that they have sinful conduct. However, this sinful conduct arises from falsely viewing objects and being defiled, clinging to fixed notions of self and others, and becoming attached to what is agreeable or disagreeable, which causes both oneself and others to create evil karma. Therefore, the sutra says: 'Greed does not arise or cease, it cannot trouble the mind. If a person has a sense of self and has views of attainment, that person, due to greed, will be led into hell.' Therefore, although there are no separate objects outside the mind, due to deluded emotions, strong views arise, causing defilement, like seeing objects in a dream and generating various forms of greed and anger. One calls the dreamer real and not false. In reality, there are no objects, only the mind's false perceptions. Therefore, the Mahaprajnaparamita Shastra says: 'Like in a dream, there is no good deed but goodness arises, no anger but anger arises, no fear but fear arises. Sentient beings in the three realms are also like this, due to the sleep of ignorance, they become angry when they should not be angry.' Therefore, know that although there are no separate objects outside the mind, due to deluded emotions, false views arise, causing defilement. Although there are no signs of hell outside the mind, when evil karma ripens, one falsely sees suffering. As the Saddharma Smrtyupasthana Sutra says: 'The Yama (閻魔羅, the king of hell) wardens are not sentient beings; sinners see them and think they are sentient beings, holding flaming iron pincers in their hands. When the evil karma of those in hell is exhausted, after death, they no longer see the Yama wardens.' Why? Because they are not among the number of sentient beings. It is like when the wick of an oil lamp is exhausted, there is no light.
。業盡亦爾。不復見於閻羅獄卒。如閻浮提日光既現則無闇冥。惡業盡時。閻羅獄卒亦復如是。惡眼惡口。如眾生相可畏之色。皆悉磨滅。如破畫壁畫亦隨滅。惡業畫壁亦復如是。不復見於閻羅獄卒可畏之色。以此文證。眾生惡業應受苦者。自然無中妄見地獄問曰。見地獄者。所見獄卒及虎狼等。可使妄見。彼地獄處。閻羅在中判諸罪人。則有此境。云何言無。答曰。彼見獄主亦是妄見。直是罪人惡業熏心。令心變異無中妄見。實無地獄閻羅在中。故唯識論云。如地獄中。無地獄主。而地獄眾生。依自然業。見地獄主與種種苦。而起心見。此是地獄處。此是夜時。此是晝時。我以惡業故。見狗見烏。或見山壓。以此文證。善惡熏心令心異見。實無地獄。是故心外雖無地獄。惡業成時強自妄見。問曰。此苦業報既非善事。寧不直爾說善令習。何須稱情說苦業耶。答曰。善惡因果。法須相對。若不說其貪等是過。何由得顯施等是善。若不宣說三塗是苦。無由得顯人天等樂。是故須說凡夫罪行。令人識知厭離歸善。若鈍根者。聞此苦業。生厭離時。即求世樂。因此轉心修諸福業。若利根者。聞此苦業。生厭離時。即求解脫。因此轉心能修道觀。便於惑中得起出世因。故經說言。一切煩惱皆是佛種。故知苦業厭離之本。起善之
【現代漢語翻譯】 現代漢語譯本：業報結束也是如此。不再會見到閻羅王和獄卒。就像閻浮提（Jambudvipa，指我們所居住的這個世界）陽光出現時就沒有黑暗一樣。惡業結束時，閻羅王和獄卒也是如此。兇惡的眼神和惡毒的言語，以及眾生相中可怕的顏色，都會完全消失，就像破損的墻壁上的畫也會隨之消失一樣。惡業就像畫在墻壁上的畫一樣，不再會見到閻羅王和獄卒可怕的樣子。根據這些經文可以證明，眾生因惡業而應該受苦，實際上是無中生有地妄見地獄。有人問：『見到地獄的人，所見到的獄卒以及虎狼等，可以說是妄見。但是地獄之處，閻羅王在那裡審判各種罪人，確實存在這樣的境界，怎麼能說是沒有呢？』回答說：『他們所見到的獄主也是妄見。只是罪人的惡業薰染內心，使內心發生變異，無中生有地妄見。實際上沒有地獄，也沒有閻羅王在那裡。』所以《唯識論》中說：『就像地獄中，沒有地獄之主，但是地獄眾生，依靠自然的業力，見到地獄之主以及種種苦難，從而生起心念。認為這裡是地獄之處，這裡是夜晚，這裡是白天，我因為惡業的緣故，見到狗見到烏鴉，或者見到山壓下來。』根據這些經文可以證明，善惡薰染內心，使內心產生不同的見解，實際上沒有地獄。所以，心外雖然沒有地獄，但是惡業成熟時，會強烈地妄見地獄。有人問：『這種苦業的報應既然不是善事，為什麼不直接說善事讓人學習，而需要稱述令人痛苦的惡業呢？』回答說：『善惡因果，法理上需要相對而言。如果不說貪婪等是過錯，怎麼能顯示佈施等是善行？如果不宣說三塗（Three Lower Realms，指地獄、餓鬼、畜生）是苦難，就無法顯示人天等道的快樂。』所以需要宣說凡夫的罪行，使人認識到並厭離，從而歸向善行。如果根器遲鈍的人，聽到這些苦業，產生厭離之心時，就會轉而追求世俗的快樂，因此轉變心意去修習各種福業。如果根器敏銳的人，聽到這些苦業，產生厭離之心時，就會轉而求解脫，因此轉變心意能夠修習道觀，從而在迷惑中生起出世的因。所以經書上說：『一切煩惱都是佛種。』所以要知道苦業是厭離的根本，是生起善念的 本。
【English Translation】 English version: The exhaustion of karma is also like this. One will no longer see Yama (Lord of Death) and the prison guards. Just as when the sunlight appears in Jambudvipa (the world we live in), there is no darkness. When evil karma is exhausted, Yama and the prison guards are also like that. Fierce eyes and malicious words, as well as the frightening appearances of sentient beings, will all disappear completely, just like a painting on a broken wall also disappears with it. Evil karma is like a painting on a wall, and one will no longer see the frightening appearance of Yama and the prison guards. According to these scriptures, it can be proven that sentient beings who should suffer because of evil karma are actually falsely seeing hell out of nothing. Someone asks: 'Those who see hell, the prison guards and tigers and wolves they see, can be said to be false visions. But the place of hell, where Yama judges all sinners, does exist as such a realm, how can it be said that it does not exist?' The answer is: 'The prison lord they see is also a false vision. It is just that the evil karma of the sinners contaminates their minds, causing their minds to change and falsely see things out of nothing. In reality, there is no hell, and there is no Yama there.' Therefore, the Vijnaptimatrata-siddhi (Treatise on the Establishment of the Doctrine of Consciousness Only) says: 'Just like in hell, there is no lord of hell, but the beings in hell, relying on their natural karma, see the lord of hell and all kinds of suffering, and thus generate thoughts. They think this is the place of hell, this is night, this is day, and because of my evil karma, I see dogs, I see crows, or I see mountains pressing down.' According to these scriptures, it can be proven that good and evil contaminate the mind, causing the mind to produce different views. In reality, there is no hell. Therefore, although there is no hell outside the mind, when evil karma matures, one will strongly and falsely see hell. Someone asks: 'Since this retribution of suffering karma is not a good thing, why not directly talk about good things to encourage learning, and why is it necessary to describe painful evil karma?' The answer is: 'Good and evil causes and effects, in principle, need to be relative. If we do not say that greed and other things are faults, how can we show that giving and other things are good deeds? If we do not proclaim that the Three Lower Realms (hell, hungry ghosts, animals) are suffering, we cannot show the happiness of the realms of humans and gods.' Therefore, it is necessary to proclaim the sinful deeds of ordinary people, so that people can recognize and renounce them, and thus turn to good deeds. If people with dull faculties, when they hear about these suffering karmas and develop a sense of renunciation, will turn to pursue worldly pleasures, and thus change their minds to cultivate various meritorious deeds. If people with sharp faculties, when they hear about these suffering karmas and develop a sense of renunciation, will turn to seek liberation, and thus change their minds to be able to cultivate the path of contemplation, thereby generating the cause of transcendence in delusion. Therefore, the scriptures say: 'All afflictions are seeds of Buddhahood.' Therefore, know that suffering karma is the root of renunciation, and it is the origin of generating good thoughts.
緣。是故須說。若不說此惡業罪行。眾生不識。常行不斷。雖稱情見說諸過惡。然實心外無別業苦。唯識無境心體恒凈。故經說言。雖說貪慾之過。而不見法有可貪者。雖說瞋恚之過。而不見法有可瞋者。雖說愚癡之過而知諸法不癡無礙。雖示眾生墮三惡道怖畏之苦。而不得地獄餓鬼畜生之相。以此文證知罪行因果唯心無外。凡愚不解。稱情方便。須說業苦向來兩門。就其實教說罪體真無別可破。以愚未解須定說罪。此是別明愚人迷真妄解故須定說罪行意也。
福行緣第四
述曰。此明福行者。對前罪行說此福行。先明凡夫修欲界善者。但使亂心修諸事福。而生地獄。名欲界業。五道之中。皆悉得起。先就地獄述者。依毗曇說。地獄之人。亦有三善業。即是意地三善根。此唯成就非是現行。以是難處多不聞法思量趣道。故無現行。若論生得善根。地獄亦有。如仙譽國王。殺五百婆羅門。生地獄中。發生信心。生甘露國。故知現行。若依成論。亦說地獄有善現行。雖無力勵方便起善修獲聖道。然有生得善根起善。謂諸眾生無始已來。曾修世間信進念等。未起邪見謗無因果。此善不滅。生便得之。名為生得善。依此善根得起善心。若有宿業感緣強者。大聖現化令苦止息。為說道法。得修方便。第二畜生龍等。
【現代漢語翻譯】 現代漢語譯本：所以需要解說。如果不對眾生解說這些惡業罪行，眾生便無法認識，就會持續不斷地造作。雖然順應眾生的情見來述說各種罪惡，但實際上，在心外並沒有實在的業和苦。只有『識』，沒有外境，心體本來就是清凈的。所以經書上說，雖然說了貪慾的過失，但並沒有發現法有什麼可以貪戀的；雖然說了嗔恚的過失，但並沒有發現法有什麼可以嗔恨的；雖然說了愚癡的過失，但知道諸法不愚癡，沒有阻礙。雖然向眾生展示墮入地獄、餓鬼、畜生三惡道的恐怖和痛苦，但實際上並沒有地獄、餓鬼、畜生的實在相狀。根據這些經文可以證明，罪行、因果都只是心的顯現，心外無物。凡夫愚昧不理解，所以順應他們的情見，方便解說，必須講述業和苦的兩方面。就真實教義來說，罪的本體實際上是沒有的，沒有什麼可以破斥的。因為愚人沒有理解，所以必須確定地說罪。這是特別說明愚人迷惑于虛妄的理解，所以必須確定地說罪行。
福行緣第四
述曰：這裡說明福行，是針對前面的罪行而說的。首先說明凡夫修習欲界善業，只是用散亂的心修習各種世間福報，從而投生到地獄，這叫做欲界業。在五道之中，都可能產生這種業。首先就地獄的情況進行闡述。根據《毗曇》的說法，地獄中的人也有三種善業，也就是意地的三種善根。這只是成就了善根，而不是現行。因為地獄是苦難的地方，很少聽到佛法，也很少思考修行之道，所以沒有善業的現行。如果說生來就有的善根，地獄中也是有的。比如仙譽國王，殺害了五百個婆羅門，投生到地獄中，後來生起了信心，轉生到甘露國。所以知道地獄中也有善業的現行。如果根據《成論》的說法，也說地獄中有善業的現行。雖然沒有力量努力方便地生起善業，修習獲得聖道，但有生來就有的善根生起善心。這是因為眾生從無始以來，曾經修習過世間的信、進、念等善法，沒有生起邪見，誹謗沒有因果。這種善業不會消滅，投生時就自然具有，叫做生得善。依靠這種善根，可以生起善心。如果有宿業感應的因緣很強，大聖就會顯現化身，使他們的痛苦止息，為他們說法，使他們能夠修習方便法門。第二種是畜生，比如龍等。
【English Translation】 English version: Therefore, it is necessary to explain. If these evil deeds and sinful actions are not explained to sentient beings, they will not recognize them and will continue to commit them. Although one speaks of various faults and evils according to the sentiments and views of sentient beings, in reality, there is no separate karma or suffering outside of the mind. Only 'consciousness' exists, without external objects; the nature of the mind is inherently pure. Therefore, the scriptures say that although the faults of greed are spoken of, no dharma is found to be desirable; although the faults of hatred are spoken of, no dharma is found to be hateful; although the faults of ignorance are spoken of, it is known that all dharmas are not ignorant and are without obstruction. Although the suffering and fear of falling into the three evil realms of hell, hungry ghosts, and animals are shown to sentient beings, in reality, there are no real characteristics of hell, hungry ghosts, or animals. Based on these scriptures, it can be proven that sinful actions, cause and effect are all manifestations of the mind; there is nothing outside of the mind. Ordinary people are ignorant and do not understand, so in accordance with their sentiments and views, for the sake of convenience, it is necessary to explain both aspects of karma and suffering. In terms of the true teachings, the essence of sin is actually non-existent; there is nothing to be refuted. Because ignorant people have not understood, it is necessary to definitively speak of sin. This specifically explains that ignorant people are deluded by false understandings, so it is necessary to definitively speak of sinful actions.
The Fourth Condition of Fortunate Actions
Commentary: This explains fortunate actions, in contrast to the aforementioned sinful actions. First, it explains that ordinary people cultivate good deeds in the desire realm, but only use a distracted mind to cultivate various worldly blessings, thereby being reborn in the lower realms. This is called karma of the desire realm. Within the five paths, this karma can arise. First, the situation of hell is described. According to the Abhidharma, people in hell also have three good karmas, which are the three good roots of the mind realm. This is only the accomplishment of good roots, not their manifestation. Because hell is a difficult place, they rarely hear the Dharma and rarely contemplate the path of practice, so there is no manifestation of good karma. If we speak of innate good roots, hell also has them. For example, King Xianyu killed five hundred Brahmins and was reborn in hell. Later, he developed faith and was reborn in the Land of Ambrosia. Therefore, it is known that there is also a manifestation of good karma in hell. According to the Cheng Lun, it is also said that there is a manifestation of good karma in hell. Although there is no power to diligently and expediently generate good karma and cultivate to attain the holy path, there are innate good roots that give rise to good thoughts. This is because sentient beings, from beginningless time, have cultivated worldly virtues such as faith, diligence, and mindfulness, and have not given rise to wrong views or slandered the absence of cause and effect. This good karma will not be destroyed and is naturally possessed at birth, called innate good. Relying on this good root, good thoughts can arise. If there is a strong karmic connection from past lives, the great sage will manifest an incarnation to stop their suffering, teach them the Dharma, and enable them to cultivate expedient methods. The second is animals, such as dragons, etc.
亦有修善。如涅槃經。佛說義時。無量鳥獸發菩提心。生於天上。若依毗曇。鬼畜十善非律儀攝。以其身口七善律儀。普於一切眾生處起。以鬼神不能受故。故薩婆多論。畜生以癡鈍故。不發律儀。若依成論。鬼神畜等亦有得戒。
若就人中。北單越人。唯成意地。三善業道而不現行。不斷善故。至劫盡時人皆修禪。彼獨不能離欲非分。自餘三方皆有十善。有不具者。
若就欲界六天以論。即無出家別解脫戒。但有十善及在家戒。故成論云。如天帝釋多受八戒。龍等亦受。不局在人。若論色界諸天。以論依毗曇。生上失下。上界不起地獄善業。以其界地因果斷故。身生上界。下地法斷。此據有漏。在下成上。生上失下。便不修起。若依成論。上得成下。亦得寄起地獄善業。如諸梵天。見佛禮拜。發言讚歎。即是散善。此是寄起欲界善業。若依毗曇毗婆沙論等。梵天禮讚非欲界善。是其初禪威儀心起。據此所依無記非善。據外身口。是上色業。此明欲界亂善福業依身起處竟。
第二明色界四禪定業。依身起處。若鬼畜中。值聖強緣能悟道者。亦得修起。以其無漏依禪起故。縱無根本深定正體。必有粗淺未來禪心。此未來禪是色界業。依此未來斷欲結時。此業則招初禪梵果。若就人天以論。修色界業。
【現代漢語翻譯】 現代漢語譯本： 也有修習善業的情況。例如《涅槃經》中，佛陀說法時，無數鳥獸發菩提心，往生到天上。如果依據《毗曇》，鬼和畜生的十善不屬於律儀所攝，因為他們的身口七善律儀，是普遍針對一切眾生而起的。因為鬼神不能受戒的緣故。所以《薩婆多論》說，畜生因為愚癡遲鈍，不能發起律儀。如果依據《成實論》，鬼神畜生等也有可能得到戒律。 如果就人道來說，北俱盧洲的人，只能成就意地的三種善業道，而不能實際行持。但他們不會斷絕善根，直到劫盡時，所有人都修習禪定，唯獨他們不能離欲，這是非分的。其餘三方世界都有十善，只是有的不完全具備。 如果就欲界六天來說，就沒有出家別解脫戒，只有十善和在家戒。所以《成實論》說，如天帝釋（Śakra-devānām-Indra，欲界忉利天之主）多次受持八戒，龍等也能受持，不侷限於人道。如果討論色界諸天，依據《毗曇》，從地獄生到上界，就會失去地獄的善業，因為界地的因果已經斷絕。身體生到上界，地獄的法就斷滅了。這是根據有漏法來說的，在地獄成就上界，生到上界就失去地獄的。便不再修起地獄的善業。如果依據《成實論》，在上界得到也能成就地獄，也能寄託發起地獄的善業。如諸梵天（Brahmā，色界諸天之總稱），見到佛陀禮拜，發言讚歎，這就是散善，這是寄託發起欲界的善業。如果依據《毗曇毗婆沙論》等，梵天禮拜讚歎不是欲界的善業，而是他們初禪的威儀心所起。根據這些所依據的，是無記而非善。根據外在的身口行為，是上界的色業。以上說明欲界的雜亂善福業，依據身體生起之處的情況。 第二部分說明色界四禪定業，依據身體生起之處的情況。如果在鬼畜中，遇到聖賢的強大因緣，能夠領悟佛道的人，也能修起禪定，因為他們的無漏業是依據禪定而生起的。即使沒有根本的深定正體，也必定有粗淺的未來禪心。這未來禪就是色界業。依據這未來禪，斷除欲界煩惱時，這業就會招感初禪的梵天果報。如果就人天來說，可以修習色界業。
【English Translation】 English version: There are also instances of cultivating meritorious deeds. For example, in the Nirvana Sutra, when the Buddha preached the Dharma, countless birds and beasts generated Bodhicitta (the mind of enlightenment), and were reborn in the heavens. According to the Abhidharma, the ten virtues of ghosts and animals are not included in the Pratimoksha (code of monastic rules), because their seven virtuous actions of body and speech arise universally towards all sentient beings. This is because ghosts and spirits cannot receive precepts. Therefore, the Sarvastivada school states that animals, due to their ignorance and dullness, cannot generate Pratimoksha. According to the Satyasiddhi Shastra, ghosts, spirits, animals, and others can also obtain precepts. If we consider the human realm, the people of Uttarakuru (one of the four continents in Buddhist cosmology) can only accomplish the three virtuous paths of mental action, but cannot actually practice them. However, they do not sever their roots of goodness. Until the end of the kalpa (cosmic cycle), when all people cultivate meditation, they alone cannot detach from desire, which is inappropriate. The other three continents all possess the ten virtues, though some may not have them completely. If we discuss the six heavens of the desire realm, there are no Pratimoksha precepts of renunciation, only the ten virtues and lay precepts. Therefore, the Satyasiddhi Shastra says that Śakra-devānām-Indra (ruler of the Trāyastriṃśa Heaven in the desire realm) often observes the eight precepts, and dragons and others can also observe them, not limited to humans. If we discuss the heavens of the form realm, according to the Abhidharma, being born in a higher realm means losing the meritorious deeds of the lower realm, because the cause and effect of the realms are severed. When the body is born in a higher realm, the Dharma of the lower realm is cut off. This is according to the conditioned (with outflows) perspective. Achieving the higher realm in the lower realm means losing the lower realm upon being born in the higher realm, and one no longer cultivates the meritorious deeds of the lower realm. According to the Satyasiddhi Shastra, attaining the higher realm also allows one to accomplish the lower realm, and one can also rely on and generate the meritorious deeds of the lower realm. For example, when the Brahmā (deities of the form realm) see the Buddha, they bow and praise him, which is scattered merit, relying on and generating the meritorious deeds of the desire realm. According to the Abhidharma-Vibhasa Shastra and others, the Brahmā's bowing and praising are not meritorious deeds of the desire realm, but arise from their first Dhyana (meditative state) with dignified mind. According to these bases, it is neutral (neither good nor bad) rather than good. According to external actions of body and speech, it is the form realm karma of the higher realm. This clarifies the situation of the mixed meritorious deeds of the desire realm, based on where they arise from the body. The second part explains the form realm's four Dhyana karmas, based on where they arise from the body. If, among ghosts and animals, there are those who encounter strong conditions of sages and are able to awaken to the path, they can also cultivate Dhyana, because their unconditioned karma arises based on Dhyana. Even if there is no fundamental deep Samadhi (meditative concentration) essence, there must be a rough and shallow future Dhyana mind. This future Dhyana is form realm karma. Based on this future Dhyana, when severing the afflictions of the desire realm, this karma will attract the Brahma fruit of the first Dhyana. If we consider humans and devas, they can cultivate form realm karma.
除北單越無修禪者。自餘三方及欲界天。皆得修起色界十善。謂得禪者。意地有三所。謂無貪無瞋正見。若論身口七善業者。謂依定心發得禪戒。禪戒則是身口七善。故得禪時有色十善。若就無色諸天以論。依毗曇。無色界天不得修起色界定業。生上舍地獄地斷故。若依成論。凡生無色。亦得起下色界中業。此明色界禪定福業十善業道依身起處。若論無色四空定業依身起處。三界人天皆得修起。上來明諸福行依身起處竟。若論聖人起福。非關凡夫希故不述。
雜業緣第五
述曰。此行名聖說不定。所謂罪行。諸經或說名黑黑業及不善業。凡夫福行。諸經或說名黑白業及以善業。名雖種種行體無殊。行體云何。如智論說。殺害等是不善業。佈施等是善業。此則是說罪福二行。言殺等者。等取十惡齊名罪行。言施等者。等取事中戒定等業。同是世善。俱名福行。此世善中。八禪定者。望欲界亂善。名不動行。若望出世理觀智慧。此緣事住。則名福行。如說六度前五度中所有禪定。通亦名福。但諸罪福人行不同。或專修福。或唯造罪。或復有人。罪福俱行。專修福者。所謂凈心。為益他人行施戒等。唯造罪者。謂無慈潤。動身口意皆為損他。罪福俱者。謂修福時內心不凈。或兼損物。此則是其欲界雜業。非純凈
【現代漢語翻譯】 現代漢語譯本 除了北俱盧洲沒有修習禪定的人之外，其餘三方世界以及欲界諸天，都可以修習發起十善（dasakuśala-karma）。所謂得到禪定的人，其意地有三種功德，即無貪（alobha）、無瞋（adveṣa）和正見（samyag-dṛṣṭi）。如果討論身口七善業，那是指依靠定心而發起的禪戒（dhyāna-śīla）。禪戒就是身口七善。所以得到禪定時，有色界就具備十善。如果就無色界諸天來討論，根據《阿毗達磨》（Abhidharma），無想天（asaṃjñā-sattva）不能修習發起定業（niyata-karma），因為他們生到上方世界，斷絕了地獄之地的緣故。如果根據《成實論》（Satyasiddhi-śāstra），凡是生到無色界的眾生，也可以發起下品和中品的業。這裡說明禪定福業和十善業道是依靠身體而生起的。如果討論無色界的四空定業（catuḥ-āruppāyatana-samāpatti），三界的人天都可以修習發起。以上說明了各種福行依靠身體而生起的情況。至於聖人所發起的福業，與凡夫的希望無關，所以不作敘述。
雜業緣第五
述曰：這種行為被稱為聖人所說的不定業。所謂的罪行，在各種經典中或者被稱為黑黑業（kṛṣṇa-kṛṣṇa-karma）以及不善業（akuśala-karma）。凡夫的福行，在各種經典中或者被稱為黑白業（kṛṣṇa-śukla-karma）以及善業（kuśala-karma）。名稱雖然多種多樣，但行為的本質沒有區別。行為的本質是什麼呢？如《大智度論》（Mahāprajñāpāramitopadeśa）所說，殺害等是不善業，佈施等是善業。這實際上是說罪福兩種行為。說殺害等，是等同於十惡（daśa-akuśala）而並列為罪行。說佈施等，是等同於佈施等事中的戒定等業，同樣是世間善法，都稱為福行。這世間善法中，八禪定（aṣṭa-samāpatti），相對於欲界的散亂善法，稱為不動行（āniñja-karma）。如果相對於出世間的理性觀照智慧，這種緣於事相的住心，則稱為福行。如說六度（ṣaṭ-pāramitā）中前五度所包含的禪定，通常也稱為福。但是各種罪福，人們的行為不同。或者專門修福，或者只造罪業，或者有人罪福兼行。專門修福的人，是指以清凈心，爲了利益他人而行佈施、持戒等。只造罪業的人，是指沒有慈悲心，動身口意都爲了損害他人。罪福兼行的人，是指修福時內心不清凈，或者兼帶損害財物。這些就是欲界的雜業，不是純粹清凈的。
【English Translation】 English version Except for those in Uttarakuru (Uttarakuru, a mythical northern continent), beings in the other three continents and the desire realm (kāmadhātu) can cultivate and initiate the ten wholesome actions (daśakuśala-karma). Those who attain dhyāna (dhyāna, meditative absorption) possess three virtues in their mind-ground: non-greed (alobha), non-hatred (adveṣa), and right view (samyag-dṛṣṭi). When discussing the seven wholesome actions of body and speech, these refer to the precepts of dhyāna (dhyāna-śīla) arising from a concentrated mind. The precepts of dhyāna are the seven wholesome actions of body and speech. Therefore, when one attains dhyāna, the form realm possesses the ten wholesome actions. If we discuss the formless realm devas (ārūpyadhātu-deva), according to the Abhidharma (Abhidharma, scholastic treatises), the Heaven of Non-Perception (asaṃjñā-sattva) cannot cultivate and initiate fixed karma (niyata-karma), because they are born in the higher realms and have severed the connection with the lower realms. According to the Tattvasiddhi Shastra (Satyasiddhi-śāstra, Treatise on the Accomplishment of Truth), all beings born in the formless realm can also initiate inferior and intermediate karma. This clarifies that the meritorious karma of dhyāna and the path of the ten wholesome actions arise depending on the body. If we discuss the four formless absorptions (catuḥ-āruppāyatana-samāpatti), beings in the three realms, both human and divine, can cultivate and initiate them. The above explains the circumstances under which various meritorious actions arise depending on the body. As for the meritorious actions initiated by sages, they are unrelated to the hopes of ordinary beings, so they are not discussed.
Chapter 5: Miscellaneous Karma
Commentary: These actions are called the indeterminate karma spoken of by sages. So-called sinful actions are referred to in various sutras as dark-dark karma (kṛṣṇa-kṛṣṇa-karma) and unwholesome karma (akuśala-karma). The meritorious actions of ordinary beings are referred to in various sutras as dark-white karma (kṛṣṇa-śukla-karma) and wholesome karma (kuśala-karma). Although the names vary, the essence of the actions is the same. What is the essence of the actions? As the Mahaprajnaparamita Upadesha (Mahāprajñāpāramitopadeśa, Great Treatise on the Perfection of Wisdom) says, killing and the like are unwholesome karma, while giving and the like are wholesome karma. This actually refers to the two types of actions: sinful and meritorious. 'Killing and the like' is equivalent to the ten unwholesome actions (daśa-akuśala), listed together as sinful actions. 'Giving and the like' is equivalent to the precepts, dhyāna, and other actions within the act of giving, all of which are worldly wholesome actions and are called meritorious actions. Among these worldly wholesome actions, the eight dhyānas (aṣṭa-samāpatti), compared to the scattered wholesome actions of the desire realm, are called unwavering actions (āniñja-karma). If compared to the wisdom of transcendental rational contemplation, this dwelling of the mind on phenomena is called meritorious action. As it is said, the dhyāna contained in the first five of the six perfections (ṣaṭ-pāramitā) is generally also called merit. However, people's actions regarding various sins and merits differ. Some specialize in cultivating merit, some only create sin, and some engage in both sin and merit. Those who specialize in cultivating merit refer to those who, with a pure mind, perform giving, uphold precepts, and so on for the benefit of others. Those who only create sin refer to those who lack compassion and whose actions of body, speech, and mind are all for harming others. Those who engage in both sin and merit refer to those whose minds are impure when cultivating merit, or who incidentally damage property. These are the mixed karmas of the desire realm, not purely wholesome.
故。亦名不凈。若論罪行。粗顯可知。若論雜業。與凈福行有同有異。稍隱難知。謂諸修福據其外相。事中信樂所作皆同。若據內心。為自為他所求各別。精粗不等。以諸修福外同內異故。有純雜二業不同。若能調心慈悲愍物。隨所施為皆成大善。若不守念。視相修福。內粗外細。唯成雜業。稱彼愚情雖謂過世理實違道。亦非凈福。以修福時不觀生空。我倒常行遍通三性。所有作業與倒相應。是假取性。是故迷道。以不著心多求世報。又多求名。故非凈福。以此純雜世俗多迷。今略偏論令人識行。先論雜業后明凈福。但諸雜業自有粗細。粗者為惡兼損他人。細者自為唯求世報。先論粗雜。若就施論。或有非法取財施者。如盜他物以用佈施。此感來報還常衰耗。施已生悔得果亦然。故優婆塞經云。若人施已生於悔心。若劫他財持以佈施。是人未來雖得財物。常耗不集。或有為施兼損他者。謂若施時不正念善。或生瞋恚。或起高慢。當墮惡道。雖得福報畜中別受。不感人天。故分別業報經偈云。
修行大布施 急性多瞋怒 不依正憶念 後作大龍身 能修大布施 高心陵蔑人 由斯業行生 大力金翅鳥
若為修福求世報者。如舍財時自求來報。或恐身財無常故舍。或為名聞專求自益。此非慈悲為
濟貧苦。猶如市易。非純凈業。是以經中名不凈施。如百論說。為報施者。是名不凈施。如市易故。報有二種。現報者。名稱敬愛等。后報者。後世富貴等。名不凈施。譬賈客遠到他方。雖持雜物多所饒益。然非憐愍眾生。以自求利故。是業不凈。佈施求報亦復如是。以此證知。無實慈愍自求名稱。或為來報。縱雖廣施皆非凈業。業非凈故得報不精。故分別業報經云。若為生天施。或復求名聞酬恩。及望報恐怖故行施。獲果不清凈。所受多粗澀。施行既爾。戒等諸善不凈同此。故百論云。不凈持戒者自求樂報。若持戒求天上與天女娛樂。若人中富貴受五欲樂。為淫慾故。如覆相者。內欲他色。外作親善。是名不凈。此外細心不凈持戒。如阿難語難陀。說偈云。
如羝羊相觸 將前而更卻 汝為欲持戒 其事亦如是
開心專為益他。得福則多。又于施境有貧有病。或有知法而乏所須。若施令彼得益長善。所施有宜獲福則多。故賢愚經云。佛贊五施得福無量。所謂施遠來者。遠去者。病瘦者。于飢餓時施於飲食。施知法人。如是五施。現世獲福。此施有宜現獲多福。不同求名。施非要處。雖多割捨不得凈報。又隨喜他施者。若望諸極粗造不善者。是其細罪。亦得名善。若望離欲及專為他。此之雜業則是其
【現代漢語翻譯】 現代漢語譯本 救濟貧困的人，就像做買賣一樣。這不是純凈的善業。因此，經書中稱之為『不凈施』。如《百論》所說，爲了回報而佈施，這叫做『不凈施』，就像做買賣一樣。回報有兩種：現世的回報，如名聲、敬愛等；後世的回報，如來世的富貴等。這都叫做『不凈施』。比如商人遠行到其他地方，雖然拿著各種貨物，給他人帶來很多利益，但並不是憐憫眾生，而是爲了自己求利，所以這種行為是不純凈的。佈施求回報也是這樣。由此可以知道，如果沒有真正的慈悲憐憫之心，只是爲了求名聲，或者爲了來世的回報，即使廣泛佈施，都不是純凈的善業。因為業不純凈，所以得到的回報也不精純。所以《分別業報經》說：『如果爲了生天而佈施，或者爲了求名聞、報答恩情，以及希望得到回報、因為恐懼而行佈施，所獲得的結果不清凈，所得到的很多都是粗糙的。』佈施是這樣，持戒等其他善行，不純凈的情況也與此類似。所以《百論》說：『不純凈的持戒者，是爲了自己求快樂的回報。如果持戒是爲了在天上與天女娛樂，或者在人間富貴，享受五欲之樂，爲了淫慾的緣故，就像戴著面具的人一樣，內心貪圖他人的美色，外表卻裝作親善，這叫做不純凈。』此外，還有更細微的內心不純凈的持戒。比如阿難對難陀說偈語道： 『如羝羊相觸，將前而更卻，汝為欲持戒，其事亦如是。』 真心實意地專門爲了利益他人，得到的福報就多。而且，對於佈施的對象，有貧窮的、有生病的，或者有懂得佛法但缺乏所需之物的。如果佈施能使他們得到利益，增長善根，這樣的佈施是適宜的，獲得的福報就多。所以《賢愚經》說，佛讚歎五種佈施，得到的福報無量：所謂佈施給遠道而來的人、遠去的人、生病瘦弱的人，在飢餓的時候佈施飲食，佈施給懂得佛法的人。這五種佈施，現世就能獲得福報。這種佈施是適宜的，現世就能獲得很多福報，不同於求名聲，佈施給不重要的地方，即使付出很多，也得不到純凈的回報。還有，隨喜他人佈施的人，如果希望那些極其粗糙、造作不善的人變好，這也是一種細微的罪過，也可以稱之為善。如果希望他們遠離慾望，並且專門爲了他人，這種夾雜的善業就是他們的……
【English Translation】 English version Relieving the poor and needy is like engaging in trade. It is not a pure act. Therefore, the sutras call it 'impure giving'. As the Śataśāstra (Hundred Treatise) says, giving for the sake of reward is called 'impure giving', like engaging in trade. There are two kinds of rewards: immediate rewards, such as fame and respect; and future rewards, such as wealth and nobility in future lives. These are called 'impure giving'. For example, a merchant travels far to other places, bringing various goods and benefiting many, but it is not out of compassion for sentient beings, but for his own profit, so this action is impure. Giving in order to seek reward is also like this. From this, we can know that if there is no true compassion, but only seeking fame, or for the sake of future rewards, even if one gives extensively, it is not a pure act. Because the act is not pure, the reward obtained is not refined. Therefore, the Karma-Vibhaṅga Sūtra (Sutra on the Discrimination of Karmic Retribution) says: 'If one gives in order to be reborn in heaven, or to seek fame, repay kindness, or hope for reward, or out of fear, the result obtained is not pure, and what is received is mostly coarse.' Giving is like this, and other good deeds such as upholding precepts, if impure, are similar to this. Therefore, the Śataśāstra says: 'An impure precept-holder seeks a joyful reward for himself. If one upholds precepts in order to enjoy pleasures with heavenly maidens in heaven, or to be wealthy in the human realm and enjoy the five desires, for the sake of lust, it is like a masked person, inwardly desiring the beauty of others, but outwardly pretending to be kind. This is called impure.' In addition, there is more subtle impurity in upholding precepts. For example, Ānanda spoke a verse to Nanda, saying: 'Like rams butting heads, advancing and then retreating, you uphold precepts for desire, your actions are just like this.' Sincerely and wholeheartedly benefiting others brings much merit. Moreover, regarding the objects of giving, there are those who are poor, those who are sick, or those who understand the Dharma but lack necessities. If giving can benefit them and increase their good roots, such giving is appropriate and brings much merit. Therefore, the Damamūka-nidāna Sūtra (Sutra of the Wise and Foolish) says that the Buddha praised five kinds of giving that bring immeasurable merit: giving to those who come from afar, those who go far away, those who are sick and weak, giving food when hungry, and giving to those who understand the Dharma. These five kinds of giving bring merit in this life. This kind of giving is appropriate and brings much merit in this life, unlike seeking fame, giving to unimportant places, even if one gives a lot, one will not get a pure reward. Also, those who rejoice in the giving of others, if they hope that those who are extremely coarse and create unwholesome deeds will become good, this is a subtle sin, and can also be called good. If they hope that they will be free from desire and solely for the sake of others, this mixed karma is their...
罪。故智度論云。粗人有粗罪。細人有細罪。故此雜業罪福俱行。望心非純。是不凈業。上來明其罪福俱行是其欲界不凈雜業竟。若論凈業。翻前可知。故百論云。凈施者。若人愛敬利益。得福亦多故因果經偈云。
若有貧窮人 無財可佈施 見他修施時 而生隨喜心 隨喜之福報 與施等無異
又大丈夫論偈云。
悲心施一人 功德大如地 為己施一切 得報如芥子 救一厄難人 勝餘一切施 眾星雖有光 不如一月明
若諸凡夫造其罪福。不解因果善惡無性。是為迷事。取性常系三有故。智度論云。譬如蠅無處不著。唯不著火焰。眾生愛著亦復如是。是善不善法中皆著。乃至非想亦著。唯不著般若波羅蜜性空大火。以此證知。無善惡性常輪五道。即當無佛性眾生也。此略明凡夫罪福二行迷事取性所依經論竟。
又雜寶藏經云。昔佛在世時。波斯匿王有其一女。名曰善光。聰明端正。父母憐愍舉宮愛敬。父語女言。汝因我力舉宮愛敬。女答父言。我自有業。不因父王。王聞瞋忿而語之言。今當試汝有自業力。即遣左右。覓一最下貧窮乞人。以女付之。王語女言。汝自有業不假我者。從今可驗。女猶答言。我有業力。即共窮人相將出去。婦問夫言。有父母不。夫
【現代漢語翻譯】 現代漢語譯本：罪業。所以《智度論》（Mahaprajnaparamita Sastra）說：『粗俗之人有粗俗的罪業，細緻之人有細緻的罪業。』因此，這種夾雜的行業是罪福並行的，所希望的心並非純凈，是不凈的行業。』以上說明了罪福並行的欲界不凈雜業。如果討論凈業，反過來理解就可以了。所以《百論》（Sata Sastra）說：『清凈的佈施，如果人們愛敬並利益他人，得到的福報也多。』所以《因果經》的偈頌說： 『如果有人貧窮，沒有財物可以佈施，見到他人行佈施時，而生起隨喜之心，隨喜的福報，與佈施相等沒有差異。』 又《大丈夫論》的偈頌說： 『以悲憫之心佈施給一個人，功德大如大地；爲了自己佈施一切，得到的果報卻像芥子一樣微小；救助一個身處危難的人，勝過其餘一切佈施；眾星雖然有光芒，不如一輪明月。』 如果凡夫俗子造作罪業和福報，不瞭解因果善惡的無自性，這就是迷惑於事相，執取自性，常常被束縛在三有（三界）之中。所以《智度論》說：『譬如蒼蠅無處不沾著，唯獨不沾著火焰。眾生愛著也是這樣，對於善法和不善法都執著，乃至非想非非想處也執著，唯獨不執著般若波羅蜜的性空大火。』以此可以證明，沒有善惡的自性，（眾生）常常在五道（地獄、餓鬼、畜生、人、阿修羅）中輪迴，也就沒有佛性的眾生了。』這裡簡略地說明了凡夫罪福二行迷惑於事相，執取自性所依據的經論。 又《雜寶藏經》說：『過去佛在世的時候，波斯匿王（Prasenajit，古代印度拘薩羅國國王）有一個女兒，名叫善光（Shanguang），聰明端正，父母憐愛，整個宮裡的人都愛敬她。父親對女兒說：『你因為我的力量，整個宮裡的人都愛敬你。』女兒回答父親說：『我自有業力，不是因為父王。』國王聽了很生氣，就對她說：『現在就試試你有沒有自己的業力。』隨即派左右的人，找來一個最下賤貧窮的乞丐，把女兒嫁給他。國王對女兒說：『你自有業力，不依靠我，從今以後可以驗證了。』女兒仍然回答說：『我有業力。』隨即和窮人一起離開了。妻子問丈夫說：『有父母嗎？』丈夫
【English Translation】 English version: Sin. Therefore, the Mahaprajnaparamita Sastra says: 'Crude people have crude sins, and refined people have refined sins.' Therefore, this mixed karma involves both sin and merit, and the mind is not pure, making it impure karma.' The above explains the impure mixed karma of the desire realm, where sin and merit coexist. If we discuss pure karma, we can understand it by reversing the previous explanation. Therefore, the Sata Sastra says: 'Pure giving, if people love, respect, and benefit others, they will receive more blessings.' Therefore, the verse in the Karma-vipaka Sutra says: 'If there is a poor person who has no wealth to give, when they see others making offerings, and generate a joyful heart, the merit of rejoicing is equal to that of giving.' Also, the verse in the Mahapurusa Sastra says: 'Giving to one person with a compassionate heart, the merit is as great as the earth; giving everything for oneself, the reward is as small as a mustard seed; saving a person in distress is better than all other giving; although the stars have light, they are not as bright as the moon.' If ordinary people create sins and merits without understanding the selflessness of cause and effect, good and evil, this is being deluded by phenomena and clinging to inherent existence, constantly bound by the three realms of existence (the trayo dhatavo). Therefore, the Mahaprajnaparamita Sastra says: 'For example, a fly lands everywhere, except on flames. Sentient beings' attachment is also like this; they are attached to both good and bad dharmas, even to the realm of neither perception nor non-perception, but they are not attached to the great fire of emptiness of Prajnaparamita.' This proves that without the inherent nature of good and evil, (sentient beings) constantly revolve in the five paths (hell, hungry ghosts, animals, humans, asuras), and there would be no sentient beings with Buddha-nature.' This briefly explains the sutras and treatises that ordinary people rely on when they are deluded by phenomena and cling to inherent existence in their two practices of sin and merit. Also, the Avadana-sutra says: 'In the past, when the Buddha was in the world, King Prasenajit (Prasenajit, king of Kosala in ancient India) had a daughter named Shanguang (Shanguang), who was intelligent and beautiful. Her parents loved her, and everyone in the palace respected her. The father said to the daughter: 'Because of my power, everyone in the palace loves and respects you.' The daughter replied to her father: 'I have my own karma, not because of the king.' The king was angry when he heard this and said to her: 'Now I will test whether you have your own karma.' Immediately, he sent his attendants to find the lowest and poorest beggar and married his daughter to him. The king said to his daughter: 'You have your own karma and do not rely on me; from now on, it can be verified.' The daughter still replied: 'I have karma.' Then she left with the poor man. The wife asked her husband: 'Do you have parents?' The husband
答婦言。我父母先此舍衛城中第一長者。父母居家都已死盡。無所依怙。是以窮乞。婦復問言。汝今頗知故宅處不。答言知處。但宅毀壞遂有空地。夫婦相將往至故舍。周曆安行。隨其行處伏藏自出。即以珍寶僱人造宅。未盈一月宮宅悉成。宮人伎女奴婢僕使。不可稱計。王卒憶念。我女善光。云何生活。有人答王。善光女郎。宮室錢財不減于王。王女即日遣其夫主。往請于王。王即受請。見其家內宮宅莊嚴。嘆未曾有。王往問佛。此女先世作何福業。得生王家。身有光明。佛答王言。乃往過去九十一劫。毗婆尸佛入涅槃后。有槃頭王以佛舍利起七寶塔。王大夫人。見即便以天冠拂飾。著像頂上。以天冠中如意寶珠。著塔棖頭。因發願言。使我將來身有光明。紫磨金色尊榮豪貴。莫墮三惡八難之處。昔夫人者今善光是。後於過去迦葉佛時。復以肴膳供養佛僧。而夫遮斷。婦即勸請。我今已請使得充足。夫還聽婦。爾時婦者今善光是。爾時夫者今日夫是。由昔遮婦。恒常貧賤。以還聽故。要因其婦得大富貴。無其婦時後還貧賤。以是因緣。善惡之業逐身受報。未曾違失。
又雜寶藏經云。佛在世時波斯匿王。時于眠中聞二內官共諍道理。一人說言。我依王活。一人答言。我自依業。不依王也。王聞可彼依王活者。
【現代漢語翻譯】 現代漢語譯本： 婦人回答說：『我的父母先前是這舍衛城中最富有的長者。但父母都已經去世，我無所依靠，所以才淪落到乞討。』婦人又問：『你現在還記得以前的家在哪裡嗎？』丈夫回答說：『記得。只是房子已經毀壞，變成了一片空地。』於是夫妻二人一同前往舊宅。他們在宅基地上走動，隨著他們走過的地方，地下的伏藏（指埋藏的寶藏）自動涌現出來。他們用這些珍寶僱人建造房屋。不到一個月，宮殿般的住宅就建成了。宮女、樂伎、奴婢、僕人，多得數不清。國王突然想起，我的女兒善光現在生活得怎麼樣了？有人回答國王說：『善光女郎的宮室和錢財，一點也不比國王您少。』國王的女兒立刻派她的丈夫去邀請國王。國王接受了邀請，看到她家中的宮殿和住宅如此莊嚴，感嘆從未見過。國王於是去問佛陀：『這個女兒前世做了什麼福業，才能出生在王家，並且身上有光明？』佛陀回答國王說：『在過去九十一劫之前，毗婆尸佛（Vipashyin Buddha）入涅槃（Nirvana）后，有槃頭王（King Pandu）用佛陀的舍利（relics）建造了一座七寶塔。國王的大夫人看見后，就用自己的天冠（tiara）拂拭裝飾寶塔，並將天冠中的如意寶珠（wish-fulfilling jewel）放在塔的頂端。她因此發願說：『愿我將來身有光明，紫磨金色，尊榮豪貴，永不墮入三惡道（three evil realms）和八難（eight difficulties）之處。』當時的夫人就是現在的善光。後來在過去迦葉佛（Kashyapa Buddha）時期，她又用美味的食物供養佛和僧眾，但她的丈夫卻加以阻止。婦人勸請說：『我已經請了，就讓他們得到充足的供養吧。』丈夫最終聽從了婦人的意見。當時的婦人就是現在的善光，當時的丈夫就是今天的丈夫。因為過去阻止婦人供養，所以他總是貧賤。因為後來聽從了婦人的意見，所以他才能依靠妻子獲得大富大貴。沒有妻子的時候，他又會變得貧賤。因此，善惡之業會跟隨自身，並得到相應的報應，不會有絲毫的差錯。
《雜寶藏經》中記載，佛陀在世時，波斯匿王（King Pasenadi）在睡眠中聽到兩個內官爭論道理。一個人說：『我依靠國王才能活下去。』另一個人回答說：『我依靠自己的業力（karma）而活，不是依靠國王。』國王聽了，覺得那個說依靠國王活下去的人說得對。
【English Translation】 English version: The woman replied, 'My parents were once the wealthiest elders in this Shravasti (Śrāvastī) city. But my parents have passed away, and I have no one to rely on, which is why I have been reduced to begging.' The woman then asked, 'Do you still remember where our old house is?' The husband replied, 'I remember. But the house has been destroyed, and it's just an empty plot now.' So the couple went together to their old home. They walked around the site, and as they walked, hidden treasures (referring to buried treasures) emerged from the ground on their own. They used these treasures to hire people to build a house. In less than a month, a palace-like residence was completed. The palace maids, musicians, servants, and attendants were countless. The king suddenly remembered, 'How is my daughter, Shanguang (Śubhagā), living now?' Someone replied to the king, 'Lady Shanguang's palaces and wealth are no less than yours, O King.' The king's daughter immediately sent her husband to invite the king. The king accepted the invitation and, seeing the splendor of her home, exclaimed that he had never seen anything like it. The king then asked the Buddha, 'What meritorious deeds did this daughter perform in her past life to be born into a royal family and possess such radiance?' The Buddha replied to the king, 'Ninety-one kalpas (aeons) ago, after Vipashyin Buddha (Vipaśyi Buddha) entered Nirvana (Nirvāṇa), there was a King Pandu (Paṇḍu) who built a seven-jeweled stupa (stūpa) with the Buddha's relics (śarīra). The king's chief consort saw it and used her tiara (crown) to adorn the stupa, placing the wish-fulfilling jewel (cintamani) from the tiara on top of the stupa. She then made a vow, saying, 'May I have radiance in my future life, a body of purple-gold color, honor, and nobility, and never fall into the three evil realms (tri-durgati) and the eight difficulties (aṣṭāvināśa).' That consort was the present Shanguang. Later, during the time of Kashyapa Buddha (Kāśyapa Buddha), she offered delicious food to the Buddha and the Sangha (community), but her husband tried to stop her. The woman pleaded, 'I have already invited them, so let them receive ample offerings.' The husband eventually listened to his wife. That woman was the present Shanguang, and that husband is today's husband. Because he prevented his wife from making offerings in the past, he was always poor and lowly. Because he later listened to his wife, he was able to rely on his wife to gain great wealth and honor. Without his wife, he would become poor again. Therefore, good and evil deeds follow the self and receive corresponding retribution, without the slightest error.
The Miscellaneous Treasure Sutra also records that when the Buddha was alive, King Pasenadi (Prasenajit) heard two inner officials arguing about principles in his sleep. One person said, 'I live by relying on the king.' The other person replied, 'I live by relying on my own karma (karma), not by relying on the king.' The king heard this and thought that the one who said he lived by relying on the king was right.
而欲賞之。即遣直人。語夫人言。我今當使一人往者。重與財物。尋即遣。彼依王活者。持所飲酒送與夫人。此人出戶。鼻中血出不得前進。尋即倩彼依業者送。夫人見已。重賜錢財衣服瓔珞。來到王前。王見深怪。即便喚彼依王活者。而問之言。我使汝去。云何不去。彼即向王具白情事。王聞嘆言。佛語真實。自作其業還自受報。不可奪也。由是觀善惡報應自業所引。非天非王之所能與。要須自作自得。起于正見。言業果報。近獲人天。遠招佛果。若違聖教具受前苦。頌曰。
尋因途乃異 及舍趣猶並 苦極思歸樂 樂極苦還生 豈非罪福別 皆由封著情 若斷有漏業 常見法身寧
諸經要集卷第十一 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第十二
西明寺沙門釋道世集
欲蓋部第二十(此有三緣)
四生部第二十一述意緣五欲緣五蓋緣
述意緣第一
竊尋經論。行者修道。皆云五欲是障道本。若不學斷。無由證聖。欲知根本。略述三種。一自內五根。二外諸五塵。三所生五識。由此三故能生染欲。故涅槃經云。善男子。譬如惡象心未調順。有人乘之不隨意去。遠離城邑至空曠處。不能善攝此五根者。亦復如是。將人遠
【現代漢語翻譯】 現代漢語譯本 想要獎賞她。就派遣一個正直的人，告訴夫人說：『我現在要派一個人去，會重重地賞賜財物。』隨即派遣那依靠國王生活的人，拿著所飲的酒送給夫人。這個人剛一出門，鼻中就流血，無法前進。隨即就請那依靠手藝生活的人送去。夫人見到后，重重地賞賜錢財、衣服和瓔珞。來到國王面前，國王見了深感奇怪，就召來那依靠國王生活的人，問他說：『我派你前去，為什麼不去？』那人就向國王如實稟告了情況。國王聽了感嘆說：『佛說的話真實不虛，自己造作的業，最終還要自己承受果報，是無法逃脫的。』由此可知，善惡的報應是由自己的業力所牽引，不是天神或國王所能給予的。必須要自己造作，才能自己得到。從而生起正確的見解，相信業果報應，近的可以獲得人天福報，遠的可以證得佛果。如果違背聖人的教誨，就要承受之前的痛苦。頌詞說：
尋找的原因不同，以及捨棄的去處也不同。
苦到了極點就思念快樂，快樂到了極點苦又會產生。
難道不是罪和福的差別嗎？都是由於執著于情愛。
如果斷除了有漏的業，就能常見法身的安寧。
《諸經要集》卷第十一
大正藏第54冊 No. 2123 《諸經要集》
《諸經要集》卷第十二
西明寺沙門釋道世集
欲蓋部第二十（此處有三種因緣）
四生部第二十一 述意緣、五欲緣、五蓋緣
述意緣第一
我私下探尋經論，修行人修道，都說五欲（指色、聲、香、味、觸五種慾望）是障礙修道的根本。如果不學習斷除，就沒有辦法證得聖果。想要知道它的根本，簡略地敘述三種：一是自身內在的五根（眼、耳、鼻、舌、身），二是外在的各種五塵（色、聲、香、味、觸），三是所產生的五識（眼識、耳識、鼻識、舌識、身識）。由於這三種原因，能夠產生染污的慾望。所以《涅槃經》說：『善男子，譬如兇惡的大象，心沒有調伏馴順，有人騎著它，不能隨心所欲地前往，遠離城邑到達空曠的地方。不能好好地攝持這五根的人，也是這樣，將人遠遠地……』
【English Translation】 English version And desired to reward her. Immediately sent an upright person to tell the lady, 'I am now going to send someone, and will reward him heavily with wealth.' Immediately he sent the one who lived by serving the king, to take the wine he drank and send it to the lady. As soon as this person stepped out the door, blood flowed from his nose, and he could not move forward. Immediately he asked the one who lived by his craft to send it. When the lady saw him, she richly rewarded him with money, clothes, necklaces. When he came before the king, the king was deeply surprised. He immediately summoned the one who lived by serving the king and asked him, 'I sent you, why didn't you go?' That person then reported the whole situation to the king. The king heard and exclaimed, 'The Buddha's words are true. One's own actions will be repaid to oneself. It cannot be taken away.' From this, observe that the retribution of good and evil is drawn by one's own karma, and cannot be given by gods or kings. One must act for oneself to obtain it for oneself. Arise from right view, believing in the retribution of karma, near at hand obtaining human and heavenly blessings, far away attaining Buddhahood. If one violates the teachings of the saints, one will fully suffer the previous pain. The verse says:
The reasons for seeking are different, and the destinations of abandonment are also different.
When suffering reaches its extreme, one thinks of happiness; when happiness reaches its extreme, suffering arises again.
Isn't this the difference between sin and blessing? All are due to attachment to emotions.
If one cuts off the defiled karma, one will often see the peace of the Dharmakaya (法身).
Collected Essentials from Various Sutras, Volume 11
Taisho Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 12
Compiled by Shramana Shi Daoshi (釋道世) of Ximing Temple (西明寺)
Section 20 on Covering Desires (This has three causes)
Section 21 on the Four Births: Describing the Causes of Intention, the Causes of the Five Desires, and the Causes of the Five Coverings
First, Describing the Causes of Intention
I secretly explore the sutras and treatises. Practitioners of the Way all say that the five desires (五欲) (form, sound, smell, taste, and touch) are the root of obstructing the Way. If one does not learn to cut them off, there is no way to attain sainthood. If you want to know its root, briefly describe three kinds: first, the five internal roots (五根) (eye, ear, nose, tongue, body); second, the various external five dusts (五塵) (form, sound, smell, taste, touch); and third, the five consciousnesses (五識) that arise (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness). Because of these three causes, defiled desires can arise. Therefore, the Nirvana Sutra (涅槃經) says, 'Good man, just like a fierce elephant whose mind has not been tamed, someone rides it and cannot go as he pleases, leaving the city and reaching an empty place. Those who cannot properly control these five roots are also like this, taking people far away...'
離涅槃城邑。至於生死曠野之處。善男子。譬如佞臣教王作惡。五根佞臣亦復如是。常教眾生造無量惡。譬如惡子。不受師長父母教敕。則無惡不造。不調五根。亦復如是。不受師長善言教敕。無惡不造。善男子。凡夫之人不攝五根。常為地獄畜生餓鬼之所賊害。亦如怨盜害及善人。又遺教經云。五根賊。禍殃及累世。為害甚重。不可不慎。是故智者制而不隨。持之如賊。假令縱之。皆亦不久。見其磨滅也。夫論蓋者。是蔭覆義。謂覆障行者。令志性昏沉。定慧不明。隱沒善人。是修道正障。故名為蓋。故對法論云。此蓋能令善品不得顯了。是蓋義。覆蔽其心。障諸善品。令不得轉。故名蓋義。前之五欲從外五塵而生。此之五蓋從內五根而發也。
五欲緣第二(此別三緣)
第一欲系苦者。夫論五欲者既有其根。便發五欲。繫縛眾生不得解脫。故涅槃經云。凡夫之人五欲所縛。令魔波旬自在將去。如彼獵師。擒捕獼猴擔負歸家。善男子。譬如國王。安住己界身心安樂。若至他界則得眾苦。一切眾生亦復如是。若能自住於己境界。則得安樂。若至他界。則遇惡魔受諸苦惱。自境界者。謂四念處。他境界者。謂五欲也。五欲者。男女身上色聲香味觸等是也。即此五欲希須為義。貪著五塵名為欲也。並意識觸緣
之境。名曰法塵。此之六塵非直名為魔所行處。復得惡賊之名。故涅槃經云。如六大賊。能劫一切人民財寶。六塵惡賊亦復如是。能劫一切眾生善財。如大六賊。若入人舍。則能劫奪現家所有。不擇好惡。令巨富者忽爾貧窮。是六塵賊亦復如是。若入人根。則能劫奪一切善法。善法既盡貧窮孤露。作一闡提。是故菩薩。諦觀六塵如六大賊。
第二慾障苦者。夫論欲過者。謂五欲弊魔。六塵惡賊。佛判邪惑。迷障佛性故。涅槃經云。眾生五識。雖非一念。然是有漏。復是邪倒增長諸漏。為一切凡夫取著於色。乃至著識。以著色故則生貪心。生貪心故為色系縛。乃至為識之所繫縛。以繫縛故。則不得免於生老病死憂悲大苦一切煩惱。又云。若有菩薩自言戒凈。雖復不與女人和合言語嘲調聽其音聲。然見男子隨逐女時。或見女人隨逐男時。便生貪著。如是菩薩成就欲法。毀破凈戒污辱梵行。令戒雜穢。不得名為凈戒具足。
又智度論云。菩薩觀種種不凈。于諸衰中女衰最重。刀火雷電霹靂怨家毒蛇之屬。猶可暫近。女人慳妒瞋諂妖穢斗諍貪嫉。不可親近。何以故。女子小人心淺智薄。唯欲是親。不觀富貴智德名聞。專行欲惡破人善根。桎梏枷鎖。閉系囹圄。雖曰難解。猶尚易開。女鎖系人。染著根深無可得脫。
【現代漢語翻譯】 現代漢語譯本：這種境界被稱為法塵（Dharma-dust，指感官對像）。這六塵（six objects of sense，指色、聲、香、味、觸、法）不僅僅被稱為是魔所行之處，還被稱為惡賊。所以《涅槃經》（Nirvana Sutra）說，如同六大賊，能夠劫奪一切人民的財寶，六塵惡賊也是這樣，能夠劫奪一切眾生的善財。如同六大賊，如果進入人的家中，就能劫奪家中所有，不分好壞，使巨富之人忽然變得貧窮。這六塵賊也是這樣，如果進入人的根（root of sense，指眼、耳、鼻、舌、身、意），就能劫奪一切善法。善法既然耗盡，就會變得貧窮孤苦，成為一闡提（icchantika，指斷絕善根的人）。因此，菩薩應當仔細觀察六塵，如同六大賊。
第二種是慾障之苦。談論慾望的過患，指的是五欲（five desires，指色、聲、香、味、觸）是弊魔，六塵是惡賊，佛陀判定它們是邪惑，迷惑和障礙佛性。所以《涅槃經》說，眾生的五識（five consciousnesses，指眼識、耳識、鼻識、舌識、身識），雖然不是一念之間產生，但卻是有漏的（with outflows，指受煩惱影響），而且是邪惡顛倒的，增長各種煩惱。一切凡夫執著於色，乃至執著于識。因為執著於色，所以產生貪心；因為產生貪心，所以被色所束縛，乃至被識所束縛。因為被束縛，所以不能免於生老病死憂悲大苦和一切煩惱。經中又說，如果有菩薩自稱戒律清凈，即使不與女人和合，不與她們言語嘲弄，不聽她們的聲音，但如果看到男子追逐女子，或者看到女子追逐男子，就產生貪著，這樣的菩薩就成就了欲法，毀壞了清凈的戒律，玷污了梵行，使戒律變得雜穢，不能被稱為是清凈具足的戒律。
又《智度論》（Mahaprajnaparamita-sastra）說，菩薩觀察種種不凈，在各種衰敗之中，女人的衰敗最為嚴重。刀、火、雷電、霹靂、怨家、毒蛇之類，還可以暫時接近，但女人的慳吝、嫉妒、嗔恨、諂媚、妖邪污穢、爭鬥、貪婪嫉妒，卻不可親近。為什麼呢？因為女子心胸狹窄，智慧淺薄，只把慾望當作親近之物，不看重富貴、智慧、德行、名聲，專門行使慾望之惡，破壞人的善根。桎梏枷鎖，閉繫在牢獄之中，雖然說難以解開，但還容易打開。女人的鎖鏈束縛人，染著根深，無可逃脫。
【English Translation】 English version: This state is called Dharma-dust (objects of sense). These six objects of sense (color, sound, smell, taste, touch, and dharma) are not only called the places where demons roam, but also given the name of evil thieves. Therefore, the Nirvana Sutra says, 'Like six great thieves, they can rob all people of their wealth and treasures. The six dust thieves are also like this, able to rob all sentient beings of their good wealth.' Like the six great thieves, if they enter a person's house, they can rob everything in the house, regardless of good or bad, causing the extremely rich to suddenly become poor. These six dust thieves are also like this; if they enter a person's roots (eye, ear, nose, tongue, body, and mind), they can rob all good dharmas. Once good dharmas are exhausted, one becomes poor, lonely, and exposed, becoming an icchantika (one who has severed their roots of goodness). Therefore, Bodhisattvas should carefully observe the six dusts as if they were six great thieves.
The second is the suffering of desire-hindrance. When discussing the faults of desire, it refers to the five desires (form, sound, smell, taste, and touch) as evil demons, and the six dusts as evil thieves. The Buddha judges them as evil delusions, which confuse and obstruct the Buddha-nature. Therefore, the Nirvana Sutra says, 'The five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness) of sentient beings, although not arising in a single moment, are still with outflows (influenced by afflictions), and are evil and inverted, increasing various outflows. All ordinary people are attached to form, and even attached to consciousness. Because of attachment to form, they generate greed; because of generating greed, they are bound by form, and even bound by consciousness. Because of being bound, they cannot escape birth, old age, sickness, death, sorrow, great suffering, and all afflictions.' The sutra also says, 'If there is a Bodhisattva who claims to have pure precepts, even if they do not unite with women, do not speak to them in jest, and do not listen to their voices, but if they see a man pursuing a woman, or see a woman pursuing a man, and then generate attachment, such a Bodhisattva has achieved the dharma of desire, destroyed pure precepts, defiled pure conduct, making the precepts impure, and cannot be called a Bodhisattva with pure and complete precepts.'
Furthermore, the Mahaprajnaparamita-sastra says, 'Bodhisattvas observe various impurities, and among all decays, the decay of women is the most severe. Knives, fire, thunder, lightning, enemies, and poisonous snakes can still be approached temporarily, but women's stinginess, jealousy, anger, flattery, seductive impurity, strife, greed, and envy cannot be approached. Why? Because women are narrow-minded, have shallow wisdom, and only regard desire as something to be close to. They do not value wealth, nobility, wisdom, virtue, or reputation, and specialize in practicing the evil of desire, destroying people's roots of goodness. Shackles and fetters, confinement in prison, although said to be difficult to undo, are still easy to open. The chains of women bind people, and the attachment is deeply rooted, making it impossible to escape.'
眾病最重。如佛偈言。
寧以熱鐵 婉轉眼中 不以染心 邪視女色 含笑作姿 憍慢羞慚 回面攝眼 美言妒瞋 行步妖穢 以惑於人 淫羅彌網 人皆沒身 坐臥行立 回盻巧媚 薄智愚人 為之所醉 執劍向敵 是猶可勝 女賊害人 是不可禁 蚖蛇含毒 猶可手捉 女情惑人 是不可觸 有智之人 所不應視 若欲觀之 當如母姊 諦視觀之 不凈填積 淫火不除 為之燒滅
色過既爾。自餘香味觸等例皆如然。一切眾生。無始已來永沉生死。不能出離者。寔由女色系縛難脫。盲無慧眼。見生死坑致之陷墜。今惟道俗不觀欲患。向之馳走。何日返之得免斯過。心恒被染不能暫舍。戒尚不存。焉有定慧佛性觀哉。故涅槃經偈云。
作惡不即悔 如乳即成酪 猶灰覆火上 愚者輕蹈之
第三呵欲苦者。如智度論云。行者當呵五欲云。哀哉眾生常為五欲所惱。而求之不已將墜大坑。得之轉劇如火炙疥。五欲無益如狗咬骨。五欲增諍如烏競肉。五欲燒人如逆風執炬。五欲害人如踐惡蛇。五欲無實如夢所得。五欲不久如假借須臾。世人愚惑。貪著五欲至死不捨。為之後世受無量苦。此之五欲得時須臾樂。失時為大苦。如蜜
【現代漢語翻譯】 現代漢語譯本： 各種疾病中，最嚴重的就是貪戀女色。正如佛偈所說： 『寧願用燒紅的鐵，在眼中來回轉動，也不要用被污染的心，邪視女色。 她們含笑賣弄姿色，傲慢而不知羞慚，回頭顧盼，用甜言蜜語來掩飾嫉妒和嗔恨，行為舉止妖艷污穢，以此來迷惑他人。 情慾的羅網瀰漫，人們都深陷其中，無法自拔。無論坐著、躺著、行走、站立，她們都回眸顧盼，巧笑獻媚，那些缺乏智慧的愚人，都會被她們所迷惑。 拿著劍去面對敵人，或許還能戰勝，但女色這個盜賊危害人，卻是難以禁止的。毒蛇口含毒液，或許還能用手去抓，但女色情慾迷惑人，卻是不可觸碰的。 有智慧的人，不應該去看這些。如果一定要看，應當把她們看作是自己的母親或姐妹。仔細觀察她們的身體，充滿了不凈之物。 如果淫慾之火不能消除，就會被它焚燒殆盡。』 女色帶來的過患既然如此，那麼其餘的香味觸等，也都是一樣的道理。一切眾生，從無始以來就永遠沉溺在生死輪迴中，不能脫離，實在是因為被女色所束縛，難以解脫。 他們就像盲人一樣沒有智慧之眼，看到生死之坑卻自己陷進去。現在無論是出家人還是在家人，都不去看清情慾的禍患，反而朝著它奔跑追逐，要到什麼時候才能回頭，才能避免這種過錯呢？ 他們的心總是被污染，不能片刻捨棄。戒律尚且不能遵守，又怎麼能有禪定、智慧和佛性的觀照呢？所以《涅槃經》中的偈語說： 『作了惡事不立即懺悔，就像牛奶很快就會變成酪一樣。又像用灰覆蓋在火上，愚蠢的人會輕易地踩上去。』 第三是呵斥情慾的痛苦。如《智度論》所說：修行人應當呵斥五欲，說：『可悲啊，眾生常常被五欲所困擾，卻還不停地追求，將要墜入大坑。 得到了五欲，反而更加痛苦，就像用火烤疥瘡一樣。五欲沒有益處，就像狗咬骨頭一樣。五欲會增加爭鬥，就像烏鴉爭奪腐肉一樣。五欲會焚燒人，就像逆風拿著火炬一樣。 五欲會傷害人，就像踩到毒蛇一樣。五欲沒有真實性，就像夢中所得到的一樣。五欲不會長久，就像暫時借用一樣。世人愚蠢迷惑，貪戀五欲直到死亡也不捨棄，因此在後世遭受無量的痛苦。 這五欲得到的時候只有片刻的快樂，失去的時候卻會帶來巨大的痛苦，就像蜂蜜一樣。』
【English Translation】 English version: Among all diseases, the most severe is the attachment to sensual pleasures, especially to women. As a Buddhist verse says: 'Rather turn a hot iron back and forth in the eye, than to look at female beauty with a defiled mind. Smiling and posturing, arrogant and shameless, turning their heads and glancing, using sweet words to conceal jealousy and anger, their behavior is seductive and impure, to delude others. The net of lust is pervasive, and people are immersed in it, unable to escape. Whether sitting, lying, walking, or standing, they turn their heads and glance, smiling and flattering, and those foolish people who lack wisdom are all deceived by them. Facing an enemy with a sword, one might still be victorious, but the thief of female desire harms people and is difficult to restrain. A viper contains venom, but one might still be able to grab it with one's hand, but the lust of female desire deludes people and is untouchable. A wise person should not look at these things. If one must look, one should regard them as one's mother or sisters. Observe their bodies closely, filled with impure things. If the fire of lust cannot be extinguished, it will burn one to ashes.' Since the faults of female beauty are like this, then the other sensual pleasures of smell, taste, and touch are all the same. All sentient beings, from beginningless time, have been forever immersed in the cycle of birth and death, unable to escape, truly because they are bound by female desire and difficult to break free. They are like blind people without the eyes of wisdom, seeing the pit of birth and death but falling into it themselves. Now, whether monks or laypeople, they do not see the dangers of desire, but instead run and chase after it. When will they turn back and avoid this fault? Their minds are always defiled and cannot be abandoned for a moment. If the precepts cannot be kept, how can there be contemplation, wisdom, and the observation of Buddha-nature? Therefore, the verse in the Nirvana Sutra says: 'If one does not repent immediately after doing evil, it is like milk quickly turning into cheese. It is also like covering fire with ashes; foolish people will easily step on it.' Third is to rebuke the suffering of desire. As the Mahaprajnaparamita Shastra says: Practitioners should rebuke the five desires, saying: 'Alas, sentient beings are constantly troubled by the five desires, yet they continue to pursue them, and will fall into a great pit. Obtaining the five desires only increases suffering, like cauterizing scabies with fire. The five desires are useless, like a dog biting a bone. The five desires increase strife, like crows fighting over carrion. The five desires burn people, like holding a torch against the wind. The five desires harm people, like stepping on a poisonous snake. The five desires are unreal, like what is obtained in a dream. The five desires are not lasting, like something borrowed temporarily. Worldly people are foolish and deluded, clinging to the five desires until death and not abandoning them, and therefore they will suffer immeasurable pain in future lives. These five desires bring only momentary pleasure when obtained, but bring great suffering when lost, like honey.'
涂刀。舐者貪甜不知傷舌。其五欲者。名為色聲香味觸。此之五事禪家正障。若欲修定皆應棄之(上來三門總觀五欲自下五門別呵五欲)。
第一呵色慾過。如頻婆娑羅王。以色故身入敵國。獨在淫女阿梵婆羅房中。優填王以色染故。截五百仙人手。如是等種種因緣是名呵色慾過失。
第二呵聲欲過者。如聲相不停。暫聞即滅。愚癡之人。不解聲相無常變失。故於音聲中妄生好樂。于已過之聲念而生著。如五百仙人在山中住。甄陀羅女于雪山池中浴。聞其歌聲即失禪定。心醉狂逸不能自持。失諸功德。后墮惡道。有智之人觀聲生滅。前後不俱無相及者。作如是知則不染著。若斯人者。諸天音樂尚不能亂。何況人聲。如是等種種因緣。是名呵聲欲過失。故論云。如五百仙人飛行時。聞緊陀羅女歌聲。心著狂醉。皆失神足一時墮地。如聲聞聞緊陀羅王屯侖摩彈琴歌聲。以諸法實相贊佛。是時須彌山及諸樹木皆動。大迦葉等諸大弟子。皆于坐上作舞。不能自安。天鬘菩薩問大迦葉。汝最大耆年。行於頭陀第一。今何故不能制自心。大迦葉答曰。我於人天諸欲。心不傾動。是菩薩無量功德報聲。復以智慧變化作聲。所不能忍。譬如八方風起。不能令須彌山動。若劫盡時。毗嵐風至。吹鬚彌山。令如腐草。如阿修琴
【現代漢語翻譯】 現代漢語譯本： 這就像用毒藥塗在刀上。去舔刀的人只貪圖甜味，卻不知道會傷到自己的舌頭。所謂的五欲，指的是色、聲、香、味、觸。這五件事是禪修者最大的障礙。如果想要修習禪定，就應該捨棄它們。（以上是從三個方面總的觀察五欲，以下五個方面分別呵斥五欲）。 第一是呵斥色慾的過患。例如頻婆娑羅王（Bimbisara，古印度摩揭陀國國王），因為貪戀美色而身陷敵國，獨自待在**阿梵婆羅的房間里。優填王（Udayana，古代印度憍賞彌國國王）因為對美色的迷戀，砍斷了五百位仙人的手。像這樣的種種因緣，就叫做呵斥色慾的過失。 第二是呵斥聲欲的過患。聲音的相狀不會停留，聽到后很快就消失了。愚癡的人，不瞭解聲音的相狀是無常變化的，所以在音聲中妄生喜愛。對於已經過去的聲音，念念不忘而產生執著。例如五百位仙人住在山中，甄陀羅女（Kinnari，一種半人半鳥的神）在雪山池中沐浴，仙人們聽到她的歌聲就失去了禪定，心神迷醉狂亂不能自持，喪失了所有的功德，後來墮入惡道。有智慧的人觀察聲音的生滅，知道前後的聲音不會同時存在，也沒有相互關聯，像這樣認知就不會產生執著。如果是這樣的人，即使是諸天的音樂也不能擾亂他，更何況是人間的聲音。像這樣的種種因緣，就叫做呵斥聲欲的過失。所以經論中說，如同五百位仙人飛行時，聽到緊陀羅女（Kinnari，一種半人半鳥的神）的歌聲，心生迷戀狂醉，都失去了神通，一時之間墮落到地上。又如聲聞（Sravaka，聽聞佛法而修行的弟子）聽到緊陀羅王屯侖摩（Tumburu，樂神）彈琴唱歌，用諸法實相讚美佛陀，當時須彌山和各種樹木都震動起來，大迦葉（Mahakasyapa，釋迦牟尼佛的十大弟子之一）等各位大弟子，都在座位上跳舞，不能自安。天鬘菩薩（Devakundala，菩薩名）問大迦葉，您是年紀最大的耆宿，修行頭陀行（dhuta，苦行）第一，現在為什麼不能控制自己的心？大迦葉回答說，我對於人天諸欲，內心不會動搖。但是這位菩薩以無量功德所感得的音聲，又以智慧變化出音聲，我實在不能忍受。譬如八方颳起大風，也不能使須彌山動搖，如果到了劫末之時，毗嵐風（valahaka，劫末時的大風）到來，吹動須彌山，會像吹動腐爛的草一樣。又如阿修羅琴（Asura vina，阿修羅所彈奏的琴）。
【English Translation】 English version: It is like applying poison to a knife. The one who licks it only craves the sweetness, unaware of the harm to their tongue. The so-called five desires refer to form, sound, smell, taste, and touch. These five things are the greatest obstacles for those practicing meditation. If one wishes to cultivate samadhi (concentration), they should abandon them. (The above is a general observation of the five desires from three aspects; the following five aspects separately rebuke the five desires). First is rebuking the fault of lust for form. For example, King Bimbisara (Bimbisara, King of Magadha in ancient India), because of his lust for beauty, found himself in an enemy country, alone in the room of **Avanibhara. King Udayana (Udayana, King of Kaushambi in ancient India), because of his infatuation with beauty, cut off the hands of five hundred hermits. Such various causes and conditions are called rebuking the fault of lust for form. Second is rebuking the fault of lust for sound. The characteristic of sound does not stay; it disappears quickly after being heard. Foolish people do not understand that the characteristic of sound is impermanent and changing, so they falsely generate fondness for sounds. They dwell on past sounds, giving rise to attachment. For example, five hundred hermits lived in the mountains. Kinnari (Kinnari, a half-human, half-bird deity) bathed in a pool on the snowy mountains. When the hermits heard her singing, they lost their samadhi, their minds became intoxicated and deranged, unable to control themselves, losing all their merits, and later falling into evil realms. Wise people observe the arising and ceasing of sounds, knowing that the sounds before and after do not exist simultaneously and are not related to each other. Knowing this way, they will not generate attachment. If it is such a person, even the music of the heavens cannot disturb them, let alone human sounds. Such various causes and conditions are called rebuking the fault of lust for sound. Therefore, it is said in the scriptures, like when five hundred hermits were flying, they heard the singing of a Kinnari (Kinnari, a half-human, half-bird deity), their minds became infatuated and intoxicated, they all lost their supernatural powers, and fell to the ground at once. Also, like when a Sravaka (Sravaka, a disciple who practices by hearing the Buddha's teachings) heard King Tumburu (Tumburu, a celestial musician) of the Kinnaras playing the lute and singing, praising the Buddha with the true nature of all dharmas, at that time Mount Sumeru and various trees all shook, and the great disciples such as Mahakasyapa (Mahakasyapa, one of the ten great disciples of Shakyamuni Buddha), danced in their seats, unable to calm themselves. Bodhisattva Devakundala (Devakundala, name of a Bodhisattva) asked Mahakasyapa, 'You are the most senior elder, practicing the dhuta (dhuta, ascetic practices) foremost, why can't you control your mind now?' Mahakasyapa replied, 'My mind is not moved by the desires of humans and gods. But the sound attained by this Bodhisattva through immeasurable merits, and transformed into sound by wisdom, I truly cannot endure it. It is like when great winds arise from the eight directions, they cannot shake Mount Sumeru. But when the valahaka (valahaka, the great wind at the end of a kalpa) wind arrives at the end of a kalpa, it will blow Mount Sumeru, making it like rotten grass.' Also, like the Asura vina (Asura vina, a lute played by Asuras).
。常自出聲。隨意而作。無人彈者。此亦無散心。亦無攝心。是福德報生故。隨意出聲。法身菩薩亦復如是。無所分別。亦無散心。亦無說法相。是無量福智因緣故。
第三呵香欲過者。人謂著香少罪。染愛于香開結使門。雖復百歲持戒能斷。一時壞之。如有阿羅漢。常入龍宮。食已以缽授與沙彌令洗缽中有殘飯數粒。沙彌嗅之大香。食之甚美。便作方便。入師繩床下。兩手捉繩床腳。其師至時。與繩床俱入龍宮。龍言。此未得道。何以將來。師言。不覺。沙彌得飲食。又見龍女身體端正香妙無比。心大染著。即作惡愿。我當作福奪此龍處居其宮殿。龍言。后莫將此沙彌來。沙彌還已。一心佈施持戒專求所愿。愿早作龍。是時繞寺足下水出。自知必得作龍。逕至師本入處大池邊。以袈裟覆頭而入。即死變為大龍。福德大故。即殺彼龍。舉池盡赤。未爾之前。諸師及僧呵之。沙彌言。我心已定。心相已出。將諸眾僧。就池觀之。如是因緣由著香過。復有一比丘。在於林中蓮華池邊經行。聞蓮華香鼻受心著。池神語言。汝何以舍彼林下禪靜坐處。而偷我香。以著香故。諸結臥者皆起。時更有一人來入池中。多取其華。掘挽根莖狼藉而去。池神默無所言。比丘言。此人破汝池華。汝都無言。我但池岸邊行。便見呵罵云
【現代漢語翻譯】 現代漢語譯本 經常自己發出聲音，隨意而為，沒有人彈奏。這也沒有散亂心，也沒有收攝心。這是福德報應所生，所以隨意發出聲音。法身菩薩也是這樣，沒有什麼分別，也沒有散亂心，也沒有說法的相狀。這是無量福智因緣的緣故。
第三是呵斥貪戀香味的過失。人們認為貪戀香味是小罪，卻不知染愛香味會開啟煩惱的門徑。即使持戒百年能夠斷除煩惱，也可能一時之間毀壞殆盡。例如，有一位阿羅漢，經常進入龍宮。一次用餐完畢后，將缽交給沙彌清洗，缽里有幾粒殘飯。沙彌聞到飯的香味，覺得非常美味，於是想方設法，躲在師父的繩床下。師父來的時候，連同繩床一起進入龍宮。龍說：『這個人還沒有得道，為什麼帶他來？』師父說：『我沒有察覺。』沙彌得到飲食，又看到龍女身體端正，香妙無比，心中大為貪戀，於是發惡愿：『我應當修福，奪取這個龍的住所，佔據他的宮殿。』龍說：『以後不要再帶這個沙彌來。』沙彌回去后，一心佈施、持戒，專心求愿，希望早日變成龍。當時，他繞著寺廟行走，腳下開始出水，他知道自己必定能夠變成龍。他直接走到師父原本進入龍宮的大池邊，用袈裟矇住頭跳了進去，立刻死去，變成了一條大龍。因為福德很大，就殺死了那條龍，整個池子都變成了紅色。在這之前，各位師父和僧人都呵斥他，沙彌說：『我的心意已決，心相已經顯現。』他帶領各位僧人，到池邊觀看。這樣的因緣都是因為貪戀香味的過失。
又有一位比丘，在林中的蓮花池邊經行。聞到蓮花的香味，鼻子感受到，心中貪戀。池神對他說：『你為什麼捨棄林下的禪修之處，而偷我的香？因為貪戀香味的緣故，各種潛藏的煩惱都會生起。』當時，又有一個人來到池中，採摘了很多蓮花，挖掘、拉扯根莖，弄得一片狼藉而去。池神卻沉默不語。比丘說：『這個人破壞你的蓮花池，你都不說話。我只是在池邊行走，就被你呵斥謾罵。』
【English Translation】 English version He often makes sounds spontaneously, without anyone playing an instrument. This is neither a distracted mind nor a concentrated mind. It is born from the retribution of merit, so he makes sounds spontaneously. The Dharmakaya Bodhisattva is also like this, without any discrimination, without a distracted mind, and without the appearance of preaching the Dharma. This is because of the immeasurable causes and conditions of merit and wisdom.
Thirdly, it is to rebuke the fault of craving for fragrance. People think that craving for fragrance is a small sin, but they do not know that loving fragrance opens the door to afflictions. Even if one can cut off afflictions by upholding precepts for a hundred years, they can be destroyed all at once. For example, there was an Arhat who often entered the dragon palace. Once, after eating, he gave the bowl to a Shami (novice monk) to wash. There were a few grains of leftover rice in the bowl. The Shami smelled the fragrance of the rice and found it very delicious, so he tried to hide under his teacher's rope bed. When the teacher came, he entered the dragon palace together with the rope bed. The dragon said, 'This person has not yet attained the Way, why did you bring him here?' The teacher said, 'I did not notice.' The Shami got food and drink, and also saw the dragon girl's upright body, incomparably fragrant and wonderful. His heart was greatly attached, so he made an evil vow: 'I should cultivate merit, seize this dragon's residence, and occupy his palace.' The dragon said, 'Do not bring this Shami here again in the future.' After the Shami returned, he single-mindedly gave alms, upheld the precepts, and wholeheartedly sought his wish, hoping to become a dragon soon. At that time, water began to come out from under his feet as he walked around the temple. He knew that he would surely become a dragon. He went directly to the big pond where his teacher originally entered the dragon palace, covered his head with his Kashaya (monk's robe) and jumped in. He died immediately and transformed into a big dragon. Because his merit was great, he killed that dragon, and the entire pond turned red. Before that, the teachers and monks rebuked him. The Shami said, 'My mind is already determined, and the signs of my mind have already appeared.' He led the monks to the pond to watch. Such causes and conditions are all due to the fault of craving for fragrance.
Furthermore, there was a Bhikshu (monk), walking along the lotus pond in the forest. He smelled the fragrance of the lotus, his nose felt it, and his heart was attached to it. The pond deity said to him, 'Why do you abandon the place of meditation under the forest and steal my fragrance? Because of craving for fragrance, all the latent afflictions will arise.' At that time, another person came into the pond, picked many lotuses, dug up and pulled the roots and stems, leaving a mess. The pond deity remained silent. The Bhikshu said, 'This person is destroying your lotus pond, and you do not say anything. I am just walking by the pond, and you rebuke and scold me.'
我偷香。池神言。世間惡人。常在罪垢糞中。不凈沒頭。我不共語也。如汝是禪行好人。而著此香破汝好事。是故呵汝。譬如白疊鮮凈而有異物點污。眾人皆見。彼惡人者。譬如黑衣。以黑點黑人所不見。誰問之者。如是等種種因緣。是名呵香欲過失。
第四呵味欲過者。當自覺悟。我但以貪著美味故。當受罪苦。洋銅灌口啖燒鐵丸。若不觀食。嗜心堅著墮不凈蟲中。如一沙彌心常愛酪。諸檀越餉僧酪時。沙彌每得殘分。心中愛著樂喜不離。命終之後生此殘酪瓶中。沙彌師得羅漢。僧分酪時。語言。徐徐莫傷此愛酪沙彌。諸人言。此是蟲。何以言愛酪沙彌。答言。此蟲本是我沙彌。但坐貪愛殘酪故。生此瓶中。師得酪分。蟲在中來。師言。愛酪人汝何以來。即以酪與之。復有一國王。名曰月分王。有太子愛著美味。王守園者日送好果。園中有一大樹。樹上有鳥養子。常飛至香山中。取好香果以養其子。眾子諍之一果墮地。守園人晨朝見之。奇其非常。即送與王。王珍此果香色殊異。太子見之便索。王愛其子即以與之。太子食果。得其氣味。染心深著日日欲得。王即召園人。問其所由。守園人言。此果無種。從地得之。不知所由來也。太子啼泣不食。王催責園人。仰汝得之。園人至得果處。見有鳥巢。知鳥銜來。
【現代漢語翻譯】 現代漢語譯本： 我偷香。池神說：『世間的惡人，常常身處罪惡污穢之中，被不潔之物沒過頭頂，我不與他們交談。如果你是禪修的好人，卻因為貪戀香氣而破壞了你的修行，所以我才呵斥你。』這就像潔白的細布上沾染了異物污點，人人都看得見。而那些惡人，就像穿著黑衣的人，用黑色在黑衣上塗抹，別人看不見，誰會責問呢？像這樣的種種因緣，就叫做呵斥貪戀香氣的過失。
第四是呵斥貪戀美味的過失。應當自覺醒悟：我只是因為貪著美味的緣故，將來會遭受罪苦，被灌入滾燙的銅汁，吞食燒紅的鐵丸。如果不觀想食物的本質，貪婪之心堅固執著，就會墮落到不乾淨的蟲類之中。例如，有一個沙彌（小和尚）心中常常喜愛乳酪。每當施主供養僧眾乳酪時，沙彌總能得到一些剩餘的。他心中喜愛執著，快樂不離。命終之後，就投生到這個剩餘的乳酪瓶中。沙彌的師父是一位阿羅漢（證悟者），僧眾分乳酪時，阿羅漢說：『慢慢地，不要傷害這個愛乳酪的沙彌。』眾人說：『這只是蟲子，為什麼說是愛乳酪的沙彌呢？』阿羅漢回答說：『這蟲子原本是我的沙彌，只是因為貪愛剩餘的乳酪，所以投生到這個瓶中。』師父得到乳酪的份額，蟲子就在其中。師父說：『愛乳酪的人，你為什麼來了？』就將乳酪給了它。又有一個國王，名叫月分王（name of a king）。有一個太子貪戀美味，國王派守園人每天送上好的水果。園中有一棵大樹，樹上有一隻鳥養育著幼鳥，常常飛到香山中，取回好的香果來餵養它的孩子。眾鳥的孩子爭搶，其中一個果子掉落到地上。守園人早晨看見了，覺得非常奇異，就送給國王。國王覺得這果子香氣顏色都非常特別。太子看見了就想要。國王疼愛他的兒子，就給了他。太子吃了果子，覺得氣味非常好，貪戀之心深重執著，每天都想要得到。國王就召來守園人，問他這果子的來由。守園人說：『這果子沒有種子，是從地上撿到的，不知道是從哪裡來的。』太子啼哭不吃飯。國王催促責備守園人，一定要讓他得到。守園人到撿到果子的地方，看見有一個鳥巢，知道是鳥銜來的。
【English Translation】 English version: I steal fragrance.' The pond deity said, 'The wicked people of the world are always in the filth of sin, submerged in impurity. I do not speak with them. If you are a good person practicing Chan (meditation), but you ruin your good deeds by being attached to this fragrance, that is why I rebuke you.' It is like a white cloth that is stained with a foreign object; everyone can see it. But those wicked people are like people wearing black clothes, using black to paint on black clothes, which people cannot see. Who would question it? Such are the various causes and conditions; this is called the fault of being attached to fragrance.
Fourth is the fault of being attached to flavors. One should awaken and realize: 'I will suffer because of my attachment to delicious flavors, being poured with molten copper and swallowing burning iron balls.' If one does not contemplate the nature of food, and the mind of greed is firmly attached, one will fall into unclean insects. For example, there was a Shami (novice monk) who always loved cheese. Whenever donors offered cheese to the Sangha (monastic community), the Shami would always get some leftovers. He loved and cherished it in his heart, and was happy and inseparable from it. After he died, he was reborn in this leftover cheese jar. The Shami's teacher was an Arhat (enlightened being). When the Sangha was dividing the cheese, the Arhat said, 'Slowly, do not hurt this cheese-loving Shami.' The people said, 'This is just a worm, why do you say it is a cheese-loving Shami?' The Arhat replied, 'This worm was originally my Shami, but because he was greedy for the leftover cheese, he was reborn in this jar.' The teacher received his share of cheese, and the worm was in it. The teacher said, 'Cheese-loving one, why have you come?' and gave him the cheese. There was also a king named Yuefen Wang (name of a king). He had a prince who was attached to delicious flavors. The king ordered the garden keeper to send good fruits every day. In the garden, there was a large tree, and on the tree, there was a bird raising its young. It would often fly to Fragrant Mountain and bring back good fragrant fruits to feed its young. The young birds fought for the fruit, and one of the fruits fell to the ground. The garden keeper saw it in the morning and found it very strange, so he sent it to the king. The king found the fragrance and color of this fruit to be very special. The prince saw it and wanted it. The king loved his son and gave it to him. The prince ate the fruit and found the taste to be very good. His mind was deeply attached and he wanted to get it every day. The king summoned the garden keeper and asked him where the fruit came from. The garden keeper said, 'This fruit has no seeds. I found it on the ground and do not know where it came from.' The prince cried and refused to eat. The king urged and blamed the garden keeper, demanding that he get it. The garden keeper went to the place where he found the fruit and saw a bird's nest, knowing that it was brought by the bird.
翳身樹上伺欲取之。鳥母來時。即奪得果將送。日日如是。鳥母怒之。于香山中取毒果。其香味色令似前者。園人奪得輸王。王與太子食之。未久身肉爛壞而死。如是等種種因緣。是呵味欲過失。
第五呵觸欲過者。此觸是結使之因。是縛心之本。何以故。餘四情各當分。此則遍身染著。以其難捨常作重罪。爾時世尊。為諸比丘。說本生因緣。過去久遠世時。波羅柰國山中有一仙人。以仲秋之月。于澡槃中小便。見麚鹿合會。淫心即動。精流槃中。麚鹿飲之。即時有娠。月滿生子。形類如人。唯頭有一角。其足似鹿。鹿當產時。至仙人庵邊而產。見子是人。以付仙人而去。仙人出時見此鹿子。自念本緣。知是己兒。取已養育。及其年大勤教學問。通十八種大經。又學坐禪。行四無量心。得五神通。一時上山。值大雨泥滑。其足不便。躄地破其軍持。又傷其足。便大瞋恚。以軍持盛水。咒令不雨。仙人福德。諸龍鬼神皆為不雨。不雨故。五穀五果盡皆不生。人民窮乏無復生路。波羅柰王憂愁懊惱。命諸大官集議雨事。明者議言。傳聞仙人山中有一角仙人。以足不便故。上山躄地傷足。瞋咒此雨令十二年不墮。王思惟言。若十二年不雨。我國了矣。無復人民。王即開募。其有能令仙人失五通屬我為民者。當分國半治
【現代漢語翻譯】 現代漢語譯本 園丁在樹上窺伺，想要摘取果實。當鳥媽媽來時，他就搶奪果實並獻上去。每天都這樣。鳥媽媽很生氣，於是在香山中取來有毒的果實，使它的香味和顏色都和之前的果實相似。園丁搶奪到后獻給國王。國王和太子吃了它，沒多久身體腐爛壞死。像這樣的種種因緣，都是貪圖美味慾望的過失。
第五是呵斥觸覺慾望的過失。這觸覺是結使（煩惱的根本）的原因，是束縛心識的根本。為什麼這麼說呢？因為其餘四種感覺各自只作用於一部分，而觸覺則遍及全身，令人染著。由於難以捨棄，常常造下嚴重的罪業。當時，世尊為眾比丘講述本生因緣。過去很久遠的時代，波羅柰國山中有一位仙人，在仲秋之月，于澡盆中小便。他看見麚鹿（母鹿）交合，淫慾之心隨即發動，精液流到澡盆中。麚鹿喝了這些精液，隨即懷孕。滿月後生下一個孩子，形狀像人，只有頭上有一隻角，腳像鹿。麚鹿生產時，來到仙人的茅庵邊生產。它看見孩子是人，就把它託付給仙人離開了。仙人出來時看見這隻鹿生的孩子，心中想起前因後果，知道這是自己的兒子，就抱起來養育。等到孩子長大后，仙人勤奮地教他學習知識，通曉了十八種大經，又學習坐禪，修習四無量心，獲得了五神通。一次，一角仙人上山，遇到大雨，道路泥濘濕滑，他的腳不方便，跌倒在地，打破了他的軍持（水瓶），又傷了他的腳。他非常生氣，用軍持盛水，唸咒讓天不下雨。仙人有福德，諸龍鬼神都聽從他的命令而不下雨。因為不下雨的緣故，五穀和五果都不能生長，人民窮困，沒有了生路。波羅柰國王憂愁懊惱，命令各位大臣商議求雨之事。聰明的大臣議論說，聽說仙人山中有一位一角仙人，因為腳不方便的緣故，上山跌倒傷了腳，生氣地念咒讓雨十二年不下。國王心想，如果十二年不下雨，我的國家就完了，沒有人民了。國王於是公開招募，如果有誰能讓仙人失去五神通，歸順我成為我的臣民，我就分一半國土給他治理。
【English Translation】 English version A gardener was spying on the tree, wanting to pick its fruits. When the bird mother came, he would snatch the fruit and offer it up. He did this every day. The bird mother became angry and took poisonous fruits from Xiang Mountain, making their fragrance and color similar to the previous ones. The gardener snatched them and presented them to the king. The king and the crown prince ate them, and soon their bodies rotted and died. Such causes and conditions are the faults of craving delicious flavors.
Fifth is rebuking the faults of tactile desire. This touch is the cause of kleshas (the root of afflictions), the root of binding the mind. Why is that? Because the other four senses each act on a part, while touch pervades the whole body, causing attachment. Because it is difficult to abandon, it often creates serious sins. At that time, the World Honored One told the bhikshus about a Jataka tale. In the distant past, in the mountains of the kingdom of Varanasi (ancient Indian city), there was an immortal who urinated in a bathing basin in the middle of autumn. He saw a doe (female deer) mating, and his lustful thoughts arose, causing semen to flow into the basin. The doe drank the semen and became pregnant. After a month, she gave birth to a child, shaped like a human, but with a horn on its head and feet like a deer. When the doe was giving birth, she came to the immortal's hut. Seeing that the child was human, she entrusted it to the immortal and left. When the immortal came out, he saw this deer-born child, and recalling the past causes and conditions, he knew that it was his son, so he took him and raised him. When the child grew up, the immortal diligently taught him knowledge, and he became proficient in the eighteen great sutras. He also learned meditation, practiced the Four Immeasurable Minds, and attained the Five Supernatural Powers. Once, the Eka-srnga Rishi (one-horned immortal) went up the mountain and encountered heavy rain, making the road muddy and slippery. His feet were not convenient, and he fell to the ground, breaking his kundika (water bottle) and injuring his foot. He became very angry and used the kundika to hold water, chanting a mantra to prevent rain from falling. The immortal had merit and virtue, and all the dragons and spirits obeyed his command and did not send rain. Because there was no rain, the five grains and five fruits could not grow, and the people were impoverished and had no way to survive. The king of Varanasi was worried and distressed, and ordered his ministers to discuss the matter of seeking rain. The wise ministers discussed and said, 'It is said that there is an Eka-srnga Rishi in the mountains, who, because his feet were not convenient, fell and injured his foot while going up the mountain, and angrily chanted a mantra to prevent rain from falling for twelve years.' The king thought, 'If it does not rain for twelve years, my country will be finished, and there will be no people left.' The king then publicly recruited, 'If anyone can cause the immortal to lose his Five Supernatural Powers and submit to me as my subject, I will divide half of my kingdom to him to govern.'
。是國有淫女。名曰扇陀。端正巨富。來應王募。女問諸人。此是人非。眾人言。是仙人所生。淫女言。若是人者。我能壞之。作是語已。即取金槃盛好寶物。語王言。我當騎此仙人項來。淫女即時。求五百乘車。載五百美女。五百鹿車。載種種歡喜丸。皆以眾藥草和之。以彩畫令似雜果。及持種種大力美酒。色味如水。服樹皮衣行林樹間。以像仙人。于仙人庵邊。作草菴而住。一角仙人遂行見之。諸女皆出迎逆。好花妙香供養仙人。仙人大喜。諸女以美言敬辭。問訊仙人。將入房中坐好床褥。與好凈酒以為凈水。與歡喜丸以為果菰。食飲飽已。語諸女言。我從生已來。初未得如此好果好水。諸女言。我一心行善。故天與我。愿得此好水好果。仙人問諸女言。汝以何故。膚色肥盛。答言。我曹食此好果。飲此美水。故肥如此。女白仙人言。汝何以不在此間住。答曰。我亦可住耳。女言可共澡洗。即亦可之。女手柔軟觸之心動。便與諸女更互相洗。欲心轉生遂成淫事。即失神通。天為大雨。七日七夜。令得歡樂飲食。七日以後酒食皆盡。繼以山水木果。其味不美。更索前者。答言已盡。今當共行。去此不遠有可得處。仙人言隨意。即便共出。去城不遠。女便在道中臥言。我極不能復行。仙人言。汝不能行者。騎我項上。
【現代漢語翻譯】 現代漢語譯本： 這是國王的領地。有一個人名叫扇陀（Śānta，寂靜者），他相貌端正，家財萬貫，前來應募。國王的女兒問眾人：『這個人是人還是非人？』眾人說：『他是仙人所生。』國王的女兒說：『如果是人，我能讓他墮落。』 說完這話，她就取來金盤，盛滿珍寶，對國王說：『我將騎在這位一角仙人（Ekashringa，獨角仙人）的脖子上回來。』 隨即，她要了五百輛車，裝載著五百名美女，以及五百輛鹿車，裝載著各種各樣的歡喜丸（一種混合藥物和香料的丸子），用各種藥草調和而成，用彩繪使其看起來像各種水果。還帶著各種烈性美酒，顏色味道像水一樣。她們穿著樹皮衣服，在樹林間行走，裝扮成仙人的樣子。在仙人修行地的旁邊，搭建草菴居住。 一角仙人於是出來看見了她們，眾女都出來迎接，用美好的鮮花和妙香供養仙人。仙人非常高興。眾女用美好的言辭和恭敬的問候，問候仙人，將他請入房中，讓他坐在精美的床褥上，給他提供乾淨的美酒作為凈水，給他提供歡喜丸作為水果。吃喝飽足后，仙人對眾女說：『我從出生以來，從未得到過如此美味的水果和清水。』眾女說：『我們一心行善，所以上天賜予我們這些。希望得到這些好水好果。』 仙人問眾女說：『你們為什麼膚色如此豐滿？』回答說：『我們吃這些好果，喝這些美水，所以才如此豐滿。』女的對仙人說：『你為什麼不在這裡住下呢？』仙人回答說：『我也可以住在這裡。』女的說可以一起洗澡，仙人也同意了。女人的手柔軟，觸動了他的心，於是便與眾女互相洗浴。慾望之心逐漸產生，最終發生了淫事。仙人隨即失去了神通。天上下起了大雨，連續七天七夜，讓她們盡情歡樂飲食。七天以後，酒食都吃完了，只能用山水木果充飢，味道不好。仙人再次索要之前的酒食，眾女回答說已經吃完了，現在一起走，去離這裡不遠的地方可以得到。仙人說隨便你們。於是她們一起出發，離城不遠時，女的便躺在路上說：『我太累了，不能再走了。』仙人說：『你不能走，就騎在我的脖子上。』
【English Translation】 English version: This is the king's territory. There was a man named Śānta (Śānta, the peaceful one), who was handsome and wealthy, and came to answer the king's recruitment. The king's daughter asked the people, 'Is this person a human or a non-human?' The people said, 'He is born of an immortal.' The king's daughter said, 'If he is a human, I can corrupt him.' After saying this, she took a golden tray, filled it with treasures, and said to the king, 'I will ride back on the neck of this Ekashringa (Ekashringa, the one-horned hermit).' Immediately, she requested five hundred carriages, loaded with five hundred beautiful women, and five hundred deer carts, loaded with all kinds of 'joy pills' (a kind of pill mixed with medicine and spices), blended with various herbs, and painted to look like various fruits. She also brought various strong and delicious wines, with colors and flavors like water. They wore bark clothes and walked among the trees, disguised as immortals. Beside the hermitage of the immortal, they built a thatched hut to live in. Ekashringa then came out and saw them, and the women all came out to greet him, offering him beautiful flowers and wonderful incense. The immortal was very happy. The women greeted the immortal with beautiful words and respectful greetings, invited him into the room, let him sit on exquisite bedding, provided him with clean and fine wine as pure water, and provided him with 'joy pills' as fruit. After eating and drinking his fill, the immortal said to the women, 'Since I was born, I have never obtained such delicious fruits and pure water.' The women said, 'We wholeheartedly do good deeds, so heaven bestows these upon us. We hope to obtain these good water and good fruits.' The immortal asked the women, 'Why are your complexions so plump?' They replied, 'We eat these good fruits and drink these delicious waters, so we are so plump.' The woman said to the immortal, 'Why don't you live here?' The immortal replied, 'I can also live here.' The woman said they could bathe together, and the immortal agreed. The woman's hands were soft, touching his heart, so he bathed with the women. The desire in his heart gradually arose, and eventually, they engaged in sexual acts. The immortal then lost his supernatural powers. Heaven sent down heavy rain for seven days and seven nights, allowing them to enjoy themselves with food and drink. After seven days, the wine and food were all gone, and they could only fill their stomachs with mountain water and tree fruits, which did not taste good. The immortal asked again for the previous wine and food, and the women replied that they had already eaten it all, and now they would go together to a place not far from here where they could obtain it. The immortal said, 'As you wish.' So they set off together, and when they were not far from the city, the woman lay down on the road and said, 'I am too tired to walk any further.' The immortal said, 'If you cannot walk, ride on my neck.'
當擔汝。女先遣信白王。王可觀我智慧。王敕嚴駕出而觀之。問言。何由得爾。女白王言。我以方便力故。今已如此無所復能。令住城中。好供養恭敬之。足吾所欲。拜為大臣。住城少日身轉羸瘦。念禪定心樂厭世欲。王問仙人。汝何不樂。身轉羸瘦。仙人答王。我雖得五欲。常自憶念林間閑靜諸仙遊處。不能去心。王自思惟。若能強違其志為苦。苦極則死。本以求除旱患。今已得之。當復何緣強奪其志。即發遣之。既還山中。精進不久還得五通。佛告諸比丘。其一角仙人者。即我身是也。其淫女者。今耶輸陀羅是。爾時以歡喜丸惑我。我未斷結為之所惑。今復欲以藥歡喜丸惑我。不可得也。以是事故。知細軟觸法。能動仙人。何況愚夫。如是等種種因緣。是名呵觸欲過失。如是能呵五欲。便除五蓋也。
五蓋緣第三
問曰。云何名為五蓋。答曰一貪慾蓋。二瞋恚蓋。三睡眠蓋。四掉悔蓋。五疑蓋。
第一貪慾蓋者。謂端坐修禪心生欲覺。妄念相續。求之不已。遂致生患。如智度論。術婆伽以思王女。欲心內發尚能燒身。延及天祠。況生欲毒熾。而不燒諸善法。心若著欲無由近道。故論偈云。
入道慚愧人 持缽攝眾生 云何縱慾塵 沉沒於五情 已舍五欲樂 棄之而不顧 如何
【現代漢語翻譯】 現代漢語譯本： 『當擔汝（應當承擔你的要求）。你先派人送信告訴國王，國王可以觀察我的智慧。』國王下令準備車駕出來觀看。問道：『你如何做到這樣的？』女子告訴國王說：『我以方便力（權宜之法）的緣故，現在已經這樣了，沒有什麼其他能力了。』於是讓她住在城中，好好地供養恭敬她，滿足她所想要的，拜她為大臣。住在城中沒幾天，身體就變得羸弱消瘦，心中思念禪定，喜歡厭惡世俗的慾望。國王問仙人：『你為什麼不快樂，身體變得羸弱消瘦？』仙人回答國王：『我雖然得到五欲（色、聲、香、味、觸），常常自己憶念林間閑靜，諸位仙人遊玩之處，不能從心中去除。』國王自己思量：『如果強行違揹他的意願，會讓他感到痛苦，痛苦到了極點就會死去。我本來是爲了求除旱災，現在已經得到了，又怎麼能強行剝奪他的志向呢？』於是就遣送他離開。他回到山中后，精進修行不久就獲得了五通（天眼通、天耳通、他心通、宿命通、神足通）。佛告訴各位比丘：『那位一角仙人，就是我的前身。那位**（未給出專有名詞），就是現在的耶輸陀羅（Yashodhara，釋迦牟尼的妻子）。當時用歡喜丸迷惑我，我因為沒有斷除煩惱，所以被她迷惑。現在又想用藥歡喜丸迷惑我，是不可能的了。』因為這個緣故，要知道細軟的觸法，能夠動搖仙人，更何況是愚夫。像這樣等等的因緣，就叫做呵斥觸欲的過失。像這樣能夠呵斥五欲，就能去除五蓋（貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋）。
五蓋緣第三
問：什麼是五蓋？答：一貪慾蓋，二瞋恚蓋，三睡眠蓋，四掉悔蓋，五疑蓋。
第一貪慾蓋，是指端坐修禪時，心中產生慾念，妄想念頭相續不斷，追求不已，最終導致產生禍患。如《智度論》所說，術婆伽（Subhaga）因為思念國王的女兒，欲心在內心爆發，尚且能夠焚燒自身，延及天祠，更何況是慾念的毒火熾盛，而不焚燒各種善法呢？心如果執著于慾望，就沒有辦法接近真道。所以論中的偈子說：
『入道慚愧人，持缽攝眾生，云何縱慾塵，沉沒於五情？已舍五欲樂，棄之而不顧，如何』
【English Translation】 English version: 『I will take care of it for you. You should first send a message to the king, so that the king can observe my intelligence.』 The king ordered the preparation of carriages and went out to observe. He asked, 『How did you achieve this?』 The woman told the king, 『It is because of my expedient means (skillful means) that I am like this now, and I have no other abilities.』 So she was allowed to live in the city, and she was well provided for and respected, and she was appointed as a minister. After living in the city for a few days, her body became weak and thin, and she thought of meditation and disliked worldly desires. The king asked the immortal, 『Why are you not happy, and your body is becoming weak and thin?』 The immortal replied to the king, 『Although I have obtained the five desires (form, sound, smell, taste, touch), I often remember the quietness of the forest and the places where the immortals roam, and I cannot remove it from my heart.』 The king thought to himself, 『If I force him against his will, it will cause him pain, and if the pain reaches its extreme, he will die. I originally sought to eliminate the drought, and now I have obtained it, so why should I forcibly deprive him of his aspirations?』 So he sent him away. After he returned to the mountains, he diligently practiced and soon obtained the five supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and divine feet). The Buddha told the monks, 『That one-horned immortal was my past life. That ** (unspecified proper noun) is now Yashodhara (釋迦牟尼的妻子, Shakyamuni's wife). At that time, she used a pleasure pill to bewilder me, and because I had not cut off my afflictions, I was bewildered by her. Now she wants to use a medicinal pleasure pill to bewilder me again, but it is impossible.』 For this reason, know that the subtle and soft touch can move an immortal, let alone a foolish man. Such causes and conditions are called the faults of rejecting sensual touch. If one can reject the five desires in this way, one can remove the five hindrances (greed, hatred, drowsiness, restlessness, and doubt).
The Third Cause of the Five Hindrances
Question: What are the five hindrances? Answer: First, the hindrance of greed; second, the hindrance of hatred; third, the hindrance of drowsiness; fourth, the hindrance of restlessness; fifth, the hindrance of doubt.
The first hindrance, the hindrance of greed, refers to when one is sitting in meditation and a desire arises in the mind, and delusional thoughts continue endlessly, pursuing it without end, eventually leading to suffering. As the Mahaprajnaparamita-sastra says, Subhaga (術婆伽) because of thinking of the king's daughter, the desire in his heart erupted, and he was able to burn himself and extend to the heavenly shrine, let alone the poisonous fire of desire burning fiercely without burning all kinds of good dharmas? If the mind is attached to desire, there is no way to approach the truth. Therefore, the verse in the treatise says:
『A person who enters the path is ashamed, holding a bowl to gather sentient beings, how can he indulge in the dust of desire, sinking into the five senses? Having abandoned the pleasures of the five desires, discarding them without looking back, how can he』
還欲得 如愚自食吐 諸欲求時苦 得時多怖畏 失時多熱惱 一切無樂處 諸患如是已 云何能捨之 得福禪定樂 則不為所欺
第二瞋恚蓋者。瞋是失諸善法之根本。墮諸惡道之因緣。法樂之怨家。善心之大賊。惡口之府藏。禍患之刀斧。若修道時思惟。此人惱我及惱我親。讚歎我怨。圖度過去未來。亦復如是。是為九惱處故生瞋。瞋念覆心。故名為蓋。當急棄之無令增長。如智度論釋提婆以偈問佛云。
何物殺安隱 何物殺無憂 何物毒之根 吞滅一切善
佛說偈答云。
殺瞋即安隱 殺瞋即無憂 瞋為毒之根 瞋滅一切善
如是知已。當修慈悲。以忍除滅令心清凈。觀聲空假不應起瞋。故智度論云。菩薩知諸法不生不滅。其性皆空。若人瞋恚罵詈。若打若殺。如夢如化。觀聲本無。唯是風聲。從緣而有。何須可瞋。故論云。如欲語時。口中風名憂陀那。還入至臍。觸臍響出。響出時觸七處起。是名語。如偈言。
風名優陀那 觸臍而上出 是風七處觸 項及龂齒唇 舌咽及以胸 是中語言生 愚人不解此 惑著起瞋癡
又優婆塞經云。有智之人若遇惡罵。當作是念。是罵詈字。不一時生。初字生時。后字未生。后字生已
【現代漢語翻譯】 現代漢語譯本 還想要得到，就像愚人吃自己吐出來的東西一樣。 各種慾望在追求時是痛苦的，得到時又充滿恐懼。 失去時則充滿熱惱，一切都沒有快樂的地方。 各種禍患都是這樣，怎麼能夠捨棄呢？ 得到福報和禪定的快樂，就不會被這些所欺騙。
第二種蓋障是瞋恚蓋（krodha-avarana，憤怒的覆蓋）。瞋恚是失去一切善法的根本，墮入各種惡道的因緣，是佛法之樂的怨家，是善心的大賊，是惡語的倉庫，是禍患的刀斧。如果修道時思惟：『這個人惱害我，或者惱害我的親人，讚歎我的仇敵，圖謀過去和未來，也是這樣。』這就是因為九種惱怒之處而產生瞋恚。瞋恚的念頭覆蓋內心，所以叫做蓋障。應當趕緊拋棄它，不要讓它增長。如《大智度論》（Mahaprajnaparamita-sastra）中，釋提婆（Sakradevanam Indra，帝釋天）用偈頌問佛說：
『什麼東西殺了能得到安穩？什麼東西殺了能沒有憂愁？ 什麼東西是毒藥的根源？能吞滅一切善？』
佛用偈頌回答說：
『殺了瞋恚就安穩，殺了瞋恚就沒有憂愁。 瞋恚是毒藥的根源，瞋恚能滅掉一切善。』
像這樣瞭解之後，應當修習慈悲，用忍辱來消除瞋恚，使內心清凈。觀察聲音是空性的、虛假的，不應該生起瞋恚。所以《大智度論》說：菩薩知道諸法不生不滅，其自性都是空性的。如果有人瞋恚、謾罵，或者打或者殺，都如夢如幻。觀察聲音的本質是虛無的，只是風的聲音，從因緣和合而有，有什麼值得瞋恚的呢？所以論中說：如想要說話時，口中的風叫做優陀那（udana，氣息上升），返回到臍部，觸碰臍部發出響聲，響聲發出時觸碰七處而產生，這就是語言。如偈頌所說：
『風的名字叫優陀那，觸碰臍部向上發出， 這風觸碰七個地方，頸項以及牙齒嘴唇， 舌頭咽喉以及胸部，從這些地方語言產生。 愚蠢的人不瞭解這些，迷惑執著而生起瞋恚愚癡。』
又《優婆塞戒經》（Upasaka-sila Sutra）中說：有智慧的人如果遇到惡意的謾罵，應當這樣想：這些謾罵的字，不是同時產生的。第一個字產生時，後面的字還沒有產生，後面的字產生后
【English Translation】 English version Still wanting to obtain, it's like a fool eating his own vomit. All desires are painful when sought, and filled with fear when obtained. Losing them brings much torment, there is no place for joy in any of it. All afflictions are like this, how can one renounce them? Obtaining the joy of blessings and meditation, one will not be deceived by these.
The second covering is the Krodha-avarana (anger covering). Anger is the root of losing all good dharmas, the cause of falling into all evil paths, the enemy of the joy of Dharma, the great thief of good heart, the treasury of evil speech, and the axe of misfortune. If, when practicing the path, one thinks: 'This person annoys me, or annoys my relatives, praises my enemies, and plots against the past and future, and so on.' This is because of the nine causes of annoyance that give rise to anger. Angry thoughts cover the mind, hence it is called a covering. One should quickly abandon it and not let it grow. As in the Mahaprajnaparamita-sastra, Sakradevanam Indra asked the Buddha with a verse:
'What is it that, when killed, brings peace? What is it that, when killed, brings no sorrow? What is the root of poison? That swallows all good?'
The Buddha answered with a verse:
'Killing anger brings peace, killing anger brings no sorrow. Anger is the root of poison, anger destroys all good.'
Having understood this, one should cultivate loving-kindness and compassion, and use patience to eliminate anger, so that the mind becomes pure. Observing that sound is empty and false, one should not give rise to anger. Therefore, the Mahaprajnaparamita-sastra says: Bodhisattvas know that all dharmas neither arise nor cease, and their nature is empty. If someone is angry, scolds, hits, or kills, it is like a dream or an illusion. Observing that the essence of sound is non-existent, it is just the sound of wind, arising from conditions, what is there to be angry about? Therefore, the treatise says: For example, when one wants to speak, the wind in the mouth is called udana (upward moving air), returning to the navel, touching the navel and producing a sound, and when the sound is produced, it touches seven places and arises, and this is language. As the verse says:
'The name of the wind is udana, touching the navel and rising upward, This wind touches seven places, the neck, teeth, and lips, The tongue, throat, and chest, from these places language arises. Foolish people do not understand this, and are deluded and attached, giving rise to anger and ignorance.'
Also, the Upasaka-sila Sutra says: If a wise person encounters malicious abuse, he should think like this: These abusive words are not produced at the same time. When the first word is produced, the following words have not yet been produced, and after the following words are produced
。初字覆滅。若不一時。云何是罵。直是風聲。我云何瞋。故智度論云。菩薩觀眾生。雖復百千劫罵詈。不生瞋心。若百千劫稱讚。亦不歡喜。了知音聲生滅如夢如響。
第三睡眠蓋者。謂內心昏憒。名之為眠。五情暗蔽。放恣支節。委臥垂熟。名之為睡。此睡眠蓋。能破今世後世實樂。如此惡法。最為不善。何以故。余蓋情覺可除。眠如死人無所覺觸。以不覺故難可除滅。如智度論云。菩薩教誡睡眠弟子。說偈云。
汝等勿抱死屍臥 種種不凈假名人 如得重病箭入身 諸苦痛集安可眠 如人被縛將去殺 災害垂至安可眠 結賊不滅害未除 如共毒蛇同室宿 亦如臨陣白刃間 爾時云何而可眠 眠為大暗無所見 日日欺誑奪人明 以眠覆心無所見 如是大失安可眠
第四掉悔蓋者。有三。一口掉者。謂好喜吟詠。諍競是非。無益戲論。世俗言語等。名為口掉。二身掉者。謂好喜騎乘。馳騁放逸。捔力相撲扼腕指掌等。名為身掉。三心掉者。心情放蕩。縱意攀緣。思惟文藝世間才伎。諸惡覺觀等。名為心掉。掉之為法。破出家心。故智度論偈云。
汝已剃頭著染衣 執持瓦缽行乞食 云何樂著戲掉法 放逸縱情失法利
既無法利。又失世樂。覺其過已當
【現代漢語翻譯】 現代漢語譯本：最初的字眼已經消失。如果不是同時發生，又怎麼能算是辱罵呢？那不過是風的聲音罷了，我為什麼要生氣呢？所以《智度論》中說，菩薩觀察眾生，即使被辱罵百千劫，也不會生起嗔恨心；即使被稱讚百千劫，也不會感到歡喜。因為他們了知音聲的生滅就像夢境和迴響一樣。
第三個蓋障是睡眠蓋。內心昏沉迷糊，就叫做『眠』；五種感官被遮蔽，放縱身體，委身躺臥，昏昏欲睡，就叫做『睡』。這種睡眠蓋能破壞今生和來世的真實快樂。這種惡法，是最不好的。為什麼呢？因為其他的蓋障，通過情覺還可以去除，而睡眠就像死人一樣，沒有任何感覺，因為沒有感覺，所以很難去除。如《智度論》所說，菩薩教誡貪睡的弟子，用偈語說：
『你們不要抱著死屍一樣地躺臥，這身體不過是種種不凈之物的假名組合。就像身中重箭，痛苦聚集，怎麼能安眠呢？就像被捆綁著即將被殺，災禍臨頭，怎麼能安眠呢？煩惱賊沒有消滅，危害沒有去除，就像和毒蛇同住一室。又像身處戰場，刀光劍影之間，這時怎麼能安眠呢？睡眠是大黑暗，什麼也看不見，日日欺騙，奪走人的光明。被睡眠覆蓋內心，什麼也看不見，這樣大的損失，怎麼能安眠呢？』
第四個蓋障是掉悔蓋，有三種。一是口掉，指喜歡吟唱，爭論是非，進行無益的戲論，說世俗的言語等等，叫做口掉。二是身掉，指喜歡騎馬，奔馳放縱，角力相撲，扭手腕，動手指等等，叫做身掉。三是心掉，指心情放蕩，縱容意念攀緣外物，思惟文藝世間的才藝，各種惡劣的覺觀等等，叫做心掉。掉舉這種行為，會破壞出家修道的心。所以《智度論》的偈語說：
『你已經剃了頭髮，穿上了染色的僧衣，拿著瓦缽去乞食，為什麼還喜歡戲耍掉舉之法，放縱情慾，失去修法的利益呢？』
既然失去了修法的利益，又失去了世俗的快樂，覺察到這些過失后，應當……
【English Translation】 English version: The initial words have already ceased. If it's not happening simultaneously, how can it be considered abuse? It's merely the sound of the wind; why should I be angry? Therefore, the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) states that a Bodhisattva, observing sentient beings, even if reviled for hundreds of thousands of kalpas (aeons), does not generate anger; even if praised for hundreds of thousands of kalpas, does not rejoice. They understand that the arising and ceasing of sounds are like dreams and echoes.
The third obscuration is the sleep obscuration. When the mind is muddled and confused, it's called 'drowsiness' (mian); when the five senses are obscured, the body is indulged, lying down in a relaxed state, and falling asleep, it's called 'sleep' (shui). This sleep obscuration can destroy the real happiness of this life and future lives. This evil dharma is the worst. Why? Because other obscurations can be removed through sensory awareness, but sleep is like a dead person, without any sensation. Because there is no sensation, it is difficult to remove. As the Mahaprajnaparamita-sastra says, a Bodhisattva admonishes a sleepy disciple, saying in verse:
'Do not lie down embracing a corpse, this body is merely a false name composed of various impure things. Like a heavy arrow in the body, suffering accumulates, how can you sleep peacefully? Like a person bound and about to be killed, with disaster imminent, how can you sleep? The bandit of afflictions is not destroyed, the harm is not removed, it's like living in the same room with a poisonous snake. Also, like being on the battlefield, amidst swords and blades, how can you sleep at such a time? Sleep is great darkness, seeing nothing, deceiving day by day, stealing people's light. With the mind covered by sleep, seeing nothing, such a great loss, how can you sleep?'
The fourth obscuration is agitation and regret. There are three types. First, verbal agitation: referring to liking to chant, arguing about right and wrong, engaging in useless frivolous talk, speaking worldly language, etc., called verbal agitation. Second, bodily agitation: referring to liking to ride horses, indulging in reckless pursuits, wrestling, grappling, twisting wrists, moving fingers, etc., called bodily agitation. Third, mental agitation: referring to a mind that is unrestrained, indulging in clinging to external objects, contemplating literary and artistic worldly talents, various evil thoughts, etc., called mental agitation. Agitation, as a dharma, destroys the mind of renunciation. Therefore, the verse in the Mahaprajnaparamita-sastra says:
'You have already shaved your head, put on dyed robes, and carry a clay bowl to beg for food, why do you still enjoy the dharma of frivolous agitation, indulging desires, losing the benefits of practicing the Dharma?'
Since the benefits of practicing the Dharma are lost, and worldly pleasures are also lost, having realized these faults, one should...
急棄之。所言悔者。若掉無悔則不成蓋。何以故。掉時猶在緣中故。后欲入定時。方悔前所作。憂惱覆心。故名為蓋。此有二種。一者因掉後生悔。如前所說也。二者作大重罪人。常懷怖畏。毒箭入心。堅不可拔。如智度論偈云。
不應作而作 應作而不作 悔惱火所燒 後世墮惡道 若人罪能悔 悔已莫復憂 如是心安樂 不應常念著 若有二種悔 若應作不作 不應作而作 是則愚人相 不以心悔故 不作而能作 諸惡事已作 不能令不作
第五疑蓋者。謂以疑覆心故。于諸法中不得定心。定心無故。于佛法中空無所獲。如人入于寶山。若無有手無所能取。複次通疑甚多。未必障定。今障定者。有三種疑。一疑自。二疑師。三疑法。一疑自者。而作是念。我等諸根暗鈍罪垢深重。其非人乎。作此自疑定慧不發。若欲學法勿當自輕。以宿世善根難測故。二疑師者。彼人威儀相貌如是。自尚無道何能教我。作是疑慢。即為障定。欲除之法。如臭皮囊中金。以貪金故。不可棄于皮囊。行者亦爾。師雖不清凈。亦應生於佛想。三疑法者。如世人多執本心。于所受法。不能即信敬心受行。若生猶豫即法不染心。何以故。如智度論偈云。
如人在岐道 疑惑無所取 諸法實
{ "translations": [ "現代漢語譯本：\n趕緊拋棄它。所說的『悔』，如果掉舉沒有後悔，就不能成為蓋障。為什麼呢？因為掉舉的時候還在攀緣外境之中。之後想要進入禪定時，才後悔之前所做的事情，憂愁煩惱覆蓋內心，所以叫做蓋障。這有兩種情況：一種是因掉舉后產生後悔，就像前面所說的。另一種是做了重大罪業的人，常常懷有恐懼，像毒箭射入心中，堅固不可拔除。就像《智度論》中的偈頌所說：\n\n『不應該做的卻做了，應該做的卻沒有做，被後悔煩惱的火焰所焚燒，來世會墮入惡道。如果人能夠懺悔罪業，懺悔之後就不要再憂愁，這樣內心才能安樂，不應該常常念著它。如果人有兩種後悔，一種是應該做的沒有做，一種是不應該做的卻做了，這就是愚人的表現。不是因為內心的後悔，就能讓沒做的事情變成做了，已經做過的惡事，也不能讓它變成沒做過。』\n\n第五種疑蓋（Vicikicchā-nivaraṇa）是指，因為疑惑覆蓋內心，所以在諸法中不能得到定心。沒有定心，對於佛法就空無所得。就像人進入寶山，如果沒有手就什麼都拿不到。而且，一般的疑惑有很多種，未必會障礙禪定。現在所說的障礙禪定的疑惑，有三種：一是懷疑自己，二是懷疑老師，三是懷疑法。一是懷疑自己，心裡想著：『我們這些根器遲鈍、罪業深重的人，難道不是沒有資格修行的人嗎？』產生這樣的自我懷疑，禪定和智慧就無法生髮。如果想要學習佛法，就不要輕視自己，因為宿世的善根難以測度。二是懷疑老師，心裡想著：『這個人威儀相貌是這樣，自己尚且沒有證悟，怎麼能教我呢？』產生這樣的疑慢，就會障礙禪定。想要去除這種疑慢的方法，就像臭皮囊里裝著黃金，因為貪圖黃金，所以不能拋棄皮囊。修行人也是這樣，老師即使不清凈，也應該生起對佛的想念。三是懷疑法，就像世人大多執著于自己的想法，對於所接受的佛法，不能立刻以恭敬心接受並修行。如果產生猶豫，佛法就不能染著內心。為什麼呢？就像《智度論》中的偈頌所說：\n\n『就像人在岔路口，疑惑不定就什麼都得不到，諸法的實』", "English version: \nQuickly discard it. The 'remorse' mentioned, if restlessness is without remorse, it cannot become a hindrance. Why? Because during restlessness, one is still clinging to external objects. Only when one wants to enter meditation later does one regret what was done before, with worry and vexation covering the mind, hence it is called a hindrance. There are two types of this: one is remorse arising after restlessness, as mentioned before. The other is a person who has committed great and serious sins, constantly harboring fear, like a poisoned arrow entering the heart, firmly and irremovably. As the verse in the Mahāprajñāpāramitāśāstra (智度論, Treatise on the Great Perfection of Wisdom) says:\n\n'What should not be done is done, what should be done is not done, burned by the fire of regret and vexation, in the next life, one will fall into evil paths. If a person can repent of their sins, after repenting, do not worry again, in this way, the mind will be at peace, one should not constantly dwell on it. If there are two kinds of regret, one is not doing what should be done, the other is doing what should not be done, this is the mark of a fool. Not because of regret in the heart, can one make what was not done become done, evil deeds that have already been done cannot be made undone.'\n\nThe fifth hindrance, doubt (Vicikicchā-nivaraṇa), refers to doubt covering the mind, so one cannot attain a concentrated mind in all dharmas. Without a concentrated mind, one gains nothing from the Buddha's teachings. It is like entering a mountain of treasures, but if one has no hands, one cannot take anything. Furthermore, general doubt is plentiful and does not necessarily hinder concentration. The doubt that hinders concentration now is of three types: doubt in oneself, doubt in the teacher, and doubt in the Dharma. First, doubt in oneself, thinking, 'We, with our dull faculties and deep-seated defilements, are we not unqualified to practice?' Generating such self-doubt, concentration and wisdom cannot arise. If one wants to learn the Dharma, one should not belittle oneself, because the good roots of past lives are unfathomable. Second, doubt in the teacher, thinking, 'This person's demeanor and appearance are like this; they themselves have not attained enlightenment, how can they teach me?' Generating such doubt and arrogance hinders concentration. The method to remove this is like gold in a stinky leather bag; because of greed for the gold, one cannot discard the leather bag. The practitioner is also like this; even if the teacher is not pure, one should generate the thought of the Buddha. Third, doubt in the Dharma, like worldly people who are mostly attached to their own ideas, and cannot immediately accept and practice the Dharma they receive with reverence. If hesitation arises, the Dharma cannot permeate the mind. Why? As the verse in the Mahāprajñāpāramitāśāstra says:\n\n'Like a person at a crossroads, doubting and uncertain, one obtains nothing. The reality of all dharmas...'", "english_translations": [ "Quickly discard it. The 'remorse' mentioned, if restlessness is without remorse, it cannot become a hindrance. Why? Because during restlessness, one is still clinging to external objects. Only when one wants to enter meditation later does one regret what was done before, with worry and vexation covering the mind, hence it is called a hindrance. There are two types of this: one is remorse arising after restlessness, as mentioned before. The other is a person who has committed great and serious sins, constantly harboring fear, like a poisoned arrow entering the heart, firmly and irremovably. As the verse in the Mahāprajñāpāramitāśāstra (智度論, Treatise on the Great Perfection of Wisdom) says:", "'What should not be done is done, what should be done is not done, burned by the fire of regret and vexation, in the next life, one will fall into evil paths. If a person can repent of their sins, after repenting, do not worry again, in this way, the mind will be at peace, one should not constantly dwell on it. If there are two kinds of regret, one is not doing what should be done, the other is doing what should not be done, this is the mark of a fool. Not because of regret in the heart, can one make what was not done become done, evil deeds that have already been done cannot be made undone.'", "The fifth hindrance, doubt (Vicikicchā-nivaraṇa), refers to doubt covering the mind, so one cannot attain a concentrated mind in all dharmas. Without a concentrated mind, one gains nothing from the Buddha's teachings. It is like entering a mountain of treasures, but if one has no hands, one cannot take anything. Furthermore, general doubt is plentiful and does not necessarily hinder concentration. The doubt that hinders concentration now is of three types: doubt in oneself, doubt in the teacher, and doubt in the Dharma. First, doubt in oneself, thinking, 'We, with our dull faculties and deep-seated defilements, are we not unqualified to practice?' Generating such self-doubt, concentration and wisdom cannot arise. If one wants to learn the Dharma, one should not belittle oneself, because the good roots of past lives are unfathomable. Second, doubt in the teacher, thinking, 'This person's demeanor and appearance are like this; they themselves have not attained enlightenment, how can they teach me?' Generating such doubt and arrogance hinders concentration. The method to remove this is like gold in a stinky leather bag; because of greed for the gold, one cannot discard the leather bag. The practitioner is also like this; even if the teacher is not pure, one should generate the thought of the Buddha. Third, doubt in the Dharma, like worldly people who are mostly attached to their own ideas, and cannot immediately accept and practice the Dharma they receive with reverence. If hesitation arises, the Dharma cannot permeate the mind. Why? As the verse in the Mahāprajñāpāramitāśastra says:", "'Like a person at a crossroads, doubting and uncertain, one obtains nothing. The reality of all dharmas...'" ] }
相中 疑亦復如是 疑故不勤求 諸法之實相 是疑從癡生 惡中之惡者 善不善法中 生死及涅槃 定實其有法 法中莫生疑 汝若懷疑惑 死王獄吏縛 如師子搏鹿 不能得解脫 在世雖有疑 當隨妙善法 譬如觀岐道 利好者應逐
問曰。不善法無量無邊。何故但舍五法。答曰。此五法中。名雖似狹義該三毒。亦通攝八萬四千諸塵勞門。第一貪慾蓋。即是貪毒。第二瞋恚蓋。即是瞋毒。第三睡眠蓋。疑蓋。即是癡毒。其掉悔一蓋。即是等分。攝合為四分煩惱。一中即有二萬一千。四中合有八萬四千諸塵勞門。是故若能除此五蓋。即能具舍一切不善之法。譬如負債得脫。重病得差。如飢餓之人得至豐國。如於惡賊之中得自免濟安隱無患。行者亦爾。除此五蓋其心清凈。譬如日月以五事覆。謂煙雲塵霧修羅手障。則不明瞭。心亦如是。合喻可知。頌曰。
五欲昏神識 五蓋蔽福力 六根成苦集 六賊亂心色 欲浪逐情飄 愛網隨心織 三毒障人空 四流漂不息 至金雖改秋 斬籌方未極 觀鴿既無窮 猿攀此焉伏 自非絕欲蓋 何能遠升陟 齊[車*犬]屆寶城 共睹能仁德
四生部第二十一(此有六緣)述意緣會名緣相攝緣
【現代漢語翻譯】 現代漢語譯本 執著于表象，疑惑也同樣會產生。 因為疑惑，所以不努力探求諸法的真實面貌。 這種疑惑是從愚癡產生的，是罪惡中最惡劣的。 在善與不善的諸法中，生死和涅槃， 確定它們真實存在，對於這些法不要產生疑惑。 你如果心懷疑惑，就會被死王（指閻羅王）的獄吏捆綁， 就像獅子搏捉鹿一樣，無法得到解脫。 在世間即使有疑惑，也應當追隨微妙的善法。 譬如觀察岔路，應該選擇有利美好的道路。
問：不善法無量無邊，為什麼只捨棄五蓋（五種障礙）？答：這五蓋中，名稱雖然看似狹窄，但其意義涵蓋了貪、嗔、癡三毒，也統攝了八萬四千種煩惱。 第一貪慾蓋，就是貪毒。第二瞋恚蓋，就是嗔毒。第三睡眠蓋和疑蓋，就是癡毒。掉悔蓋（掉舉和後悔），是等分煩惱。每一蓋中包含二萬一千種煩惱，四蓋合起來就有八萬四千種煩惱。所以，如果能去除這五蓋，就能完全捨棄一切不善之法。譬如擺脫了債務，重病痊癒，如同飢餓的人到達豐饒的國家，如同在盜賊中得以脫身，安全無憂。修行者也是這樣，去除這五蓋，內心就清凈了。譬如太陽和月亮被五種事物遮蔽，即煙、云、塵、霧、阿修羅手障，就會不明亮。心也是如此，合起來比喻就可以理解了。 頌曰： 五欲（色、聲、香、味、觸）使人神識昏昧，五蓋（貪慾、嗔恚、睡眠、掉悔、疑）遮蔽福德之力， 六根（眼、耳、鼻、舌、身、意）形成痛苦的根源，六賊（色、聲、香、味、觸、法）擾亂心識。 慾望的波浪隨著情感飄蕩，愛慾的網隨著心念編織。 三毒（貪、嗔、癡）阻礙人們證悟空性，四流（欲流、有流、見流、無明流）漂流不止。 即使是金子到了秋天也會變色，斬斷籌碼也無法窮盡。 觀察鴿子的行為是無窮無盡的，猿猴的攀爬又在哪裡停止呢？ 如果不能斷絕慾望和遮蓋，怎麼能夠高昇呢？ 到達珍寶之城，共同瞻仰能仁（指釋迦牟尼佛）的德行。
四生部第二十一（此有六緣）：述意緣、會名緣、相攝緣。
【English Translation】 English version Attachment to appearances is similar to doubt. Because of doubt, one does not diligently seek the true nature of all dharmas (laws, principles). This doubt arises from ignorance (癡, delusion), the worst of evils. Among good and non-good dharmas, in samsara (生死, birth and death) and nirvana (涅槃, liberation), Affirm that these dharmas truly exist; do not harbor doubt about them. If you harbor doubt, you will be bound by the jailers of the King of Death (死王, Yama, the lord of death). Like a lion seizing a deer, you will not be able to attain liberation. Even if you have doubts in this world, you should follow the wonderful and virtuous dharmas. Just as when observing a fork in the road, you should choose the path that is beneficial and good.
Question: Non-virtuous dharmas are limitless and boundless. Why only abandon the five coverings (五蓋, five hindrances)? Answer: Although the names of these five coverings seem narrow, their meaning encompasses the three poisons (三毒, greed, hatred, and delusion) and also includes the eighty-four thousand gates of defilement. The first, the covering of desire (貪慾蓋), is the poison of greed. The second, the covering of anger (瞋恚蓋), is the poison of hatred. The third, the covering of sleepiness and doubt (睡眠蓋, 疑蓋), is the poison of delusion. The covering of restlessness and remorse (掉悔蓋, agitation and regret) is an equal division of afflictions. Each covering contains twenty-one thousand afflictions, and all four together contain eighty-four thousand gates of defilement. Therefore, if one can remove these five coverings, one can completely abandon all non-virtuous dharmas. It is like escaping from debt, recovering from a serious illness, like a hungry person arriving in a prosperous country, like escaping from thieves and being safe and without worry. The practitioner is also like this; by removing these five coverings, the mind becomes pure. It is like the sun and moon being covered by five things: smoke, clouds, dust, fog, and the hand of Asura (阿修羅, a type of demigod), then they are not clear. The mind is also like this; the analogy can be understood. A verse says: The five desires (五欲, form, sound, smell, taste, and touch) darken the spirit and consciousness; the five coverings (五蓋, desire, anger, sleepiness, restlessness, and doubt) obscure the power of merit. The six senses (六根, eye, ear, nose, tongue, body, and mind) form the source of suffering; the six thieves (六賊, form, sound, smell, taste, touch, and dharma) disturb the mind and consciousness. The waves of desire drift with emotions; the net of love is woven with thoughts. The three poisons (三毒, greed, hatred, and delusion) hinder people from realizing emptiness; the four streams (四流, stream of desire, stream of becoming, stream of views, and stream of ignorance) flow without ceasing. Even gold changes color in autumn; cutting tallies cannot exhaust the count. Observing the behavior of pigeons is endless; where does the climbing of monkeys stop? If one cannot cut off desires and coverings, how can one ascend far? Arriving at the city of treasures, together we behold the virtue of the Able Sage (能仁, Shakyamuni Buddha).
Chapter Twenty-one of the Four Births (四生部): (This has six causes): stating the intention cause, meeting the name cause, mutually including cause.
五生緣中陰緣受胎緣
述意緣第一
夫行善感樂。近趣人天。遠成佛果。作惡招苦。近獲三塗。遠乖聖道。愚人不信。智者能知。故有四生軀別。六趣形分。明暗異途。升沉殊路。業緣之理皎然。因果之報恒式也。
會名緣第二
如般若經云。一者卵生。二者胎生。三者濕生。四者化生。
又阿含口解十二因緣經云。有四種生。一腹生者。謂人及畜生(胎生者是)二寒熱和合生者。謂蟲蛾蚤虱(濕生者是)三化生者。謂天及地獄。四卵生者。謂飛鳥魚鱉。
又正法念經云。畜生無量。略說三處。一者水行。所謂魚等。二者陸行。所謂象等。三者空行。所謂鳥等。或以天眼見諸畜生。有四種生。何等為四。一者胎生。所謂象馬牛羊之類。二者卵生。所謂蛇蚖鵝鴨雞雉眾鳥。三者濕生。所謂蚤虱。蟣子之類。四者化生。如長面龍等。故經曰。生者新諸根起。死者諸受根滅。
又善見論云。一者色生。二者無色生。色生可壞。無色生不可壞。無色之生。依於色生。色心相依共成假者。名之為生。使前不感后。后不赴前。名之為死。
又涅槃經云。眾生佛性住五陰中。若壞五陰名曰殺生。若有殺生即墮惡道。依此生死。故有四生。依𣫘而生曰卵。含藏而出曰胎。假潤而興曰
【現代漢語翻譯】 現代漢語譯本 五生緣中陰緣受胎緣
述意緣第一
行善會感得快樂，接近人天善道，最終成就佛果；作惡會招致痛苦，離三惡道很近，遠離成聖之道。愚笨的人不相信，聰明的人能夠明白。所以才有四種不同的生命形式，六道輪迴的區分，光明與黑暗不同的道路，上升與沉淪不同的命運。業緣的道理是如此的清晰，因果報應的規律是永恒不變的。
會名緣第二
如《般若經》所說：第一種是卵生，第二種是胎生，第三種是濕生，第四種是化生。
又《阿含口解十二因緣經》說：有四種出生方式。第一種是腹生，指的是人和畜生（即胎生）；第二種是寒熱交合而生，指的是蟲、蛾、跳蚤、虱子（即濕生）；第三種是化生，指的是天人和地獄眾生；第四種是卵生，指的是飛鳥、魚、鱉。
又《正法念經》說：畜生的數量是無量的，簡略地說有三種處所。第一種是水中行走的，比如魚等；第二種是陸地上行走的，比如象等；第三種是空中飛行的，比如鳥等。或者用天眼觀察各種畜生，有四種出生方式。哪四種呢？第一種是胎生，比如象、馬、牛、羊之類；第二種是卵生，比如蛇、蚖、鵝、鴨、雞、雉等各種鳥類；第三種是濕生，比如跳蚤、虱子、蟣子之類；第四種是化生，比如長面龍等。所以經書上說：『生』是指新的諸根產生，『死』是指諸受根滅。
又《善見論》說：第一種是有色之生，第二種是無色之生。有色之生是可以被破壞的，無色之生是不可被破壞的。無色之生，依賴於有色之生。色和心相互依存共同形成虛假之物，這叫做『生』。使前一刻不能感受到后一刻，后一刻不能追上前一刻，這叫做『死』。
又《涅槃經》說：眾生的佛性住在五陰（Wuyin）之中，如果破壞五陰就叫做殺生，如果有殺生行為就會墮入惡道。依據這種生死輪迴，所以才有四種出生方式。依靠蛋殼而生叫做卵生，包含在母胎中而出生的叫做胎生，憑藉濕潤的條件而興起的叫做濕生。
【English Translation】 English version Five Kinds of Birth, Intermediate Existence, and Conception
Chapter 1: Describing the Significance of Conditions
Performing good deeds brings happiness, leading one closer to the realms of humans and gods, and ultimately achieving Buddhahood. Committing evil brings suffering, drawing one closer to the three evil paths and distancing one from the path to enlightenment. The foolish do not believe this, but the wise understand it. Therefore, there are four distinct forms of birth and divisions within the six realms of existence, different paths of light and darkness, and different destinies of ascent and descent. The principle of karmic conditions is clear, and the law of cause and effect is constant.
Chapter 2: Explaining the Names of Conditions
As stated in the Prajna Sutra (Borejing): First, there is oviparous birth (egg-born); second, there is viviparous birth (womb-born); third, there is moisture-born birth; and fourth, there is metamorphic birth.
Also, the Agama Oral Explanation of the Twelve Nidanas Sutra (Ahan Koujie Shier Yinyuan Jing) states: There are four kinds of birth. The first is womb-born, referring to humans and livestock (viviparous). The second is born from the combination of cold and heat, referring to insects, moths, fleas, and lice (moisture-born). The third is metamorphic birth, referring to beings in the heavens and hells. The fourth is oviparous birth, referring to flying birds, fish, and turtles.
Furthermore, the Zhengfa Nianjing (Saddharma Smrtyupasthana Sutra) states: There are countless sentient beings in the animal realm, briefly described in three locations. The first is those that move in water, such as fish. The second is those that move on land, such as elephants. The third is those that move in the air, such as birds. Or, with the divine eye, one sees various animals with four kinds of birth. What are the four? The first is viviparous birth, such as elephants, horses, cows, and sheep. The second is oviparous birth, such as snakes, lizards, geese, ducks, chickens, pheasants, and various birds. The third is moisture-born birth, such as fleas, lice, and nits. The fourth is metamorphic birth, such as long-faced dragons. Therefore, the sutra says: 'Birth' is the arising of new faculties, and 'death' is the cessation of the faculties of sensation.
Also, the Shan Jian Lun (Samantapasadika) states: The first is birth with form, and the second is birth without form. Birth with form is destructible, while birth without form is indestructible. Birth without form relies on birth with form. Form and mind depend on each other to jointly create a false entity, which is called 'birth'. When the previous moment cannot sense the next moment, and the next moment cannot catch up with the previous moment, this is called 'death'.
Also, the Nirvana Sutra (Niepanjing) states: The Buddha-nature of sentient beings resides within the five skandhas (Wuyin). If the five skandhas are destroyed, it is called killing. If there is killing, one will fall into the evil paths. Based on this cycle of birth and death, there are four kinds of birth. Being born relying on an eggshell is called oviparous birth, being born contained within the womb is called viviparous birth, and arising by means of moist conditions is called moisture-born birth.
濕。欻然而現曰化。眾生所攝。不過此四也。
相攝緣第三
如婆沙論說云。此欲界之中。具攝六趣。色無色界。各攝六趣少分。所以別者。以欲界是亂地故。眾生雜惡起業不純。或善或惡。以不同故。隨業受報。有多差別。上之二界唯是定地。眾生沉靜。起業亦純。是故無有多趣差別。問曰。四生六趣相攝云何。答曰。如毗曇中說。天及地獄。一向化生。鬼趣唯二。謂胎及化。人及畜生。各具四生。故此論問云。為生攝於趣。為趣攝於生。即自答云。
生攝一切趣 非趣攝於生 謂生中陰增 當知非趣攝
故知生寬趣狹。以化生寬故。全攝二趣及三趣少分。地獄趣中一向化生。問曰。六慾諸天。既行欲同人。何故無有胎生。答曰。欲受雖同。行事不等。故樓炭正法念經等云。四天忉利此二地居。行欲之時男女形交。同人無異。而無泄精與人不同。自上四天。一向全異。炎摩天行欲。意喜相抱。或但執手而為究竟。不至交合。兜率天中意嬉語笑即為究竟。不待相抱。化樂天中。共相瞻視即為究竟。不待語笑。他化天中。但聞語聲。或聞香氣。即為究竟。不待瞻視。故異於人。以天化生故。從母膝化起。鬼趣化生可知。胎生者少隱。如彼凈觀者說。謂昔王舍城中。有一女人。為鬼精著。身
【現代漢語翻譯】 現代漢語譯本：濕生、忽然出現稱之為化生，眾生所包含的，不過這四種（卵生、胎生、濕生、化生）而已。
相攝緣第三
如《婆沙論》所說，此欲界之中，完全包含了六道。色界和無色界，各自包含了六道中的少部分。之所以有區別，是因為欲界是混亂之地，眾生雜亂的惡行所造的業不純粹，有善有惡，因為不同，所以隨業受報，有很多差別。上面的色界和無色界都是禪定之地，眾生沉靜，所造的業也純粹，因此沒有多種道（趣）的差別。問：四生和六道（趣）相互包含的情況是怎樣的？答：如《毗曇》中所說，天道和地獄道，都是純粹的化生。鬼道只有兩種，即胎生和化生。人道和畜生道，各自包含了四種生。所以此論中問：是生包含道（趣），還是道（趣）包含生？即自己回答說：
生包含一切道（趣），不是道（趣）包含生， 所謂生包含中陰增，應當知道不是道（趣）包含。
所以知道生寬於道（趣），因為化生範圍廣，完全包含二道（趣）以及三道（趣）的少部分。地獄道中全部是化生。問：六慾諸天（指欲界六天的諸天），既然行欲和人一樣，為什麼沒有胎生？答：欲的感受雖然相同，行為方式卻不同。所以《樓炭正法念經》等經中說，四天王天（Catummaharajika）和忉利天（Trayastrimsa）這兩地的眾生，行欲之時男女形體交合，和人沒有不同，但是沒有泄精，和人不同。上面的四天，完全不同。夜摩天（Yama）行欲，意念歡喜互相擁抱，或者只是拉手就達到究竟，不至於交合。兜率天（Tusita）中意念嬉戲說笑就達到究竟，不需要擁抱。化樂天（Naraka）中，互相看著就達到究竟，不需要說笑。他化自在天（Paranimmita-vasavatti）中，只是聽到聲音，或者聞到香氣，就達到究竟，不需要看。所以和人不同。因為天是化生，所以從母親的膝蓋上化生出來。鬼道化生可以知道，胎生者很少隱蔽。如彼凈觀者所說，過去王舍城中，有一個女人，被鬼精附身，身體...
【English Translation】 English version: Being born from moisture, and sudden appearance is called transformation birth (化生, huàshēng). What sentient beings are encompassed by is no more than these four (egg-born, womb-born, moisture-born, and transformation-born).
The Third Cause of Mutual Inclusion
As the Abhidharma-mahāvibhāṣā-śāstra says, this Desire Realm (欲界, yùjiè) completely encompasses the Six Realms. The Form Realm (色界, sèjiè) and Formless Realm (無色界, wúsèjiè) each encompass a small portion of the Six Realms. The reason for the difference is that the Desire Realm is a chaotic place, and the karma created by sentient beings' mixed evil deeds is not pure, being both good and evil. Because of this difference, the retribution received according to karma has many variations. The Form Realm and Formless Realm above are both realms of meditative concentration, where sentient beings are calm and the karma they create is also pure. Therefore, there is no difference in the various realms (趣, qù). Question: How do the Four Births and Six Realms (趣, qù) mutually encompass each other? Answer: As the Abhidharma says, the Deva Realm and Hell Realm are purely transformation-born. The Ghost Realm has only two, namely womb-born and transformation-born. The Human Realm and Animal Realm each encompass the Four Births. Therefore, this treatise asks: Does birth encompass the realm (趣, qù), or does the realm (趣, qù) encompass birth? It answers itself:
Birth encompasses all realms (趣, qù), realms (趣, qù) do not encompass birth, So-called birth encompasses the increase of the intermediate state, one should know that realms (趣, qù) do not encompass it.
Therefore, it is known that birth is broader than realm (趣, qù), because transformation birth is broad, completely encompassing two realms (趣, qù) and a small portion of three realms (趣, qù). In the Hell Realm, all are transformation-born. Question: Since the Six Desire Heavens (六慾諸天, liùyù zhūtiān) (referring to the devas of the Six Heavens of the Desire Realm) have desires like humans, why are there no womb-born beings? Answer: Although the experience of desire is the same, the manner of conduct is different. Therefore, the Loutan Zhengfa Nianjing and other sutras say that in the Heaven of the Four Kings (Catummaharajika, 四天王天) and Trayastrimsa Heaven (忉利天), when beings engage in desire, the male and female forms unite, no different from humans, but there is no emission of semen, which is different from humans. The four heavens above are completely different. In the Yama Heaven (Yama, 夜摩天), when engaging in desire, they embrace each other with joyful thoughts, or simply hold hands to reach completion, without uniting. In the Tusita Heaven (Tusita, 兜率天), playful thoughts and laughter are enough to reach completion, without needing to embrace. In the Naraka Heaven (Naraka, 化樂天), looking at each other is enough to reach completion, without needing to speak or laugh. In the Paranimmita-vasavatti Heaven (Paranimmita-vasavatti, 他化自在天), simply hearing a voice or smelling a fragrance is enough to reach completion, without needing to look. Therefore, it is different from humans. Because the devas are transformation-born, they are born from their mother's knee. The transformation birth of ghosts can be known, and those born from the womb are few and hidden. As those who observe purity say, in the past, in the city of Rajagriha, there was a woman who was possessed by a ghost spirit, and her body...
生五百鬼子。又俱舍論云。有鬼告目連雲。我晝生五子。夜亦生五子。隨生而食啖。竟無有飽時。此為胎生鬼也。阿修羅趣。亦具胎化二生。以有匹配故有胎生。修羅劫初從天而出。即是化生。又依觀佛三昧經說。根本女修羅。元從大海泥卵濕潤中出。通彼胎化。亦具四生也。人具四生者。胎生現見可知。卵如涅槃經說。如毗舍佉母。生一肉卵。于中出其三十二卵。如鞞婆沙論云。問云何知人中有卵生。答曰。如佛所說。閻浮利地。多有商人。入海采寶。得二鶴。隨意所化失一一在。與共遊戲。寢臥一室。共彼合會。遂生二卵。卵漸濕熟。便生二童。后大出家學道。得阿羅漢果。一名尸婆羅。二名優缽尸婆。問曰。云何知人中有濕生。答曰。如經所說。有頂生王。尊者遮羅。尊者優婆遮羅。梨女及柰女等。即其事也。問曰。云何知人中有化生。答曰。如劫初人是也。得聖法者。不復卵生濕生。問曰。何故不復卵生濕生耶。答曰。卵生濕生是畜生趣所攝也。畜具四生者。胎卵濕生。此三目睹可知。其化生者。依樓炭經云。如四生金翅鳥。還食四生龍。化生食四。胎生食三(除化)卵生食二(除化及胎)濕生還食濕生一(除三可知)。
又起世經云。大海之北為諸龍王。及一切金翅鳥王。故生一大樹。名曰居吒奢摩
【現代漢語翻譯】 現代漢語譯本 生五百鬼子。又《俱舍論》說：有鬼告訴目連（Maudgalyayana，佛陀十大弟子之一）說：『我白天生五個孩子，晚上也生五個孩子，隨著生出來就吃掉，始終沒有飽的時候。』這是胎生鬼。《阿修羅》（Asura，一種神道生物）道也具有胎生和化生兩種。因為有婚配，所以有胎生。修羅在劫初從天上出來，就是化生。又根據《觀佛三昧經》所說，根本女阿修羅最初是從大海泥卵的濕潤環境中產生的，包括了胎生和化生，也具有四生。人具有四生，胎生現在可以見到。卵生如《涅槃經》所說，如毗舍佉母（Visakha-mata），生了一個肉卵，從中生出三十二個卵。如《鞞婆沙論》說：問：『怎麼知道人中有卵生？』答：『如佛所說，閻浮提（Jambudvipa，我們所居住的這個世界）有很多商人，入海采寶，得到兩隻鶴，隨意變化，失去了一隻，與另一隻一起遊戲，同住一室，與它交合，於是生了兩個卵。卵漸漸濕潤成熟，就生了兩個童子。後來長大出家學道，得了阿羅漢（Arhat，已證得涅槃的修行者）果。一個名叫尸婆羅（Sivala），一個名叫優缽尸婆（Upasivala）。』問：『怎麼知道人中有濕生？』答：『如經所說，有頂生王，尊者遮羅（Cala），尊者優婆遮羅（Upacala），梨女及柰女等，就是這些例子。』問：『怎麼知道人中有化生？』答：『如劫初的人就是。』得到聖法的人，不再有卵生和濕生。問：『為什麼不再有卵生和濕生呢？』答：『卵生和濕生是畜生道所包含的。』畜生具有四生，胎生、卵生、濕生，這三種親眼可見。至於化生，根據《樓炭經》說，如四生金翅鳥（Garuda，一種神鳥），反過來吃四生龍。化生金翅鳥吃四生龍，胎生金翅鳥吃三種龍（除了化生龍），卵生金翅鳥吃兩種龍（除了化生龍和胎生龍），濕生金翅鳥只吃濕生龍（除了三種可知）。 又《起世經》說，大海的北方，爲了諸龍王（Naga-raja）和一切金翅鳥王，生長著一棵大樹，名叫居吒奢摩（Kutasalmali）。
【English Translation】 English version Producing five hundred demon children. Furthermore, the Abhidharmakosa states: A demon told Maudgalyayana (one of the Buddha's ten great disciples): 'I give birth to five children during the day and five children at night. I devour them as soon as they are born, yet I am never full.' This is a viviparous (womb-born) demon. The Asura realm also possesses both viviparous and metamorphic (transformation-born) beings. Because they have mating, they have viviparous birth. Asuras emerged from the heavens at the beginning of the kalpa (aeon), which is metamorphic birth. Moreover, according to the Sutra of Contemplation on Buddha Samadhi, the original female Asuras initially emerged from the moist mud and eggs of the great ocean, encompassing both viviparous and metamorphic birth, thus possessing all four types of birth. Humans possess four types of birth: viviparous birth is visible and known. Oviparous (egg-born) birth is as described in the Nirvana Sutra, such as Visakha-mata giving birth to a fleshy egg, from which thirty-two eggs emerged. As the Vibhasa states: Question: 'How do we know that there are oviparous births among humans?' Answer: 'As the Buddha said, in Jambudvipa (the world we live in), there are many merchants who enter the sea to collect treasures and obtain two cranes. One of them transforms at will and is lost, while the other remains for play, living in the same room, and engaging in intercourse with it, eventually producing two eggs. The eggs gradually become moist and mature, and two boys are born. Later, they grow up, leave home to study the Dharma, and attain the fruit of Arhatship (a perfected being). One is named Sivala, and the other is named Upasivala.' Question: 'How do we know that there are moisture-born beings among humans?' Answer: 'As the sutra says, King Born-from-the-Top, Venerable Cala, Venerable Upacala, the Pear Maiden, and the Nai Maiden are examples of this.' Question: 'How do we know that there are metamorphic beings among humans?' Answer: 'The humans at the beginning of the kalpa are examples.' Those who attain the sacred Dharma no longer have oviparous or moisture-born births. Question: 'Why are there no longer oviparous or moisture-born births?' Answer: 'Oviparous and moisture-born births are included in the animal realm.' Animals possess four types of birth: viviparous, oviparous, and moisture-born, these three are visible to the eye. As for metamorphic birth, according to the Lou Tan Jing, such as the four types of Garuda (a mythical bird) that eat the four types of dragons. Metamorphic Garudas eat all four types of dragons, viviparous Garudas eat three types of dragons (excluding metamorphic dragons), oviparous Garudas eat two types of dragons (excluding metamorphic and viviparous dragons), and moisture-born Garudas only eat moisture-born dragons (excluding the three known types). Furthermore, the Agamasutra states that north of the great ocean, for the sake of all the Naga-rajas (dragon kings) and all the Garuda kings, a large tree grows, named Kutasalmali.
離(隋言鹿聚)其樹根本週七由旬。入地二十由旬。身高一百由旬。枝葉遍覆五十由旬。樹東面有卵生龍及卵生金翅鳥。樹南面有胎生龍及胎生金翅鳥。樹西面有濕生龍及濕生金翅鳥。樹北面有化生龍及化生金翅鳥。此四處各有宮殿。縱廣六百由旬。七重垣墻。七寶莊嚴。妙香遠熏。諸鳥和鳴。又彼卵生金翅鳥王。若欲搏取卵生龍時。便即飛往居吒奢摩離大樹東枝之上。觀大海水已。乃更飛下。以兩翅扇大海。令水自開二百由旬。即于其中銜卵生龍。將出海外。隨意而食。卵生金翅鳥王。唯能取得卵生龍等。則不能取胎濕化生龍等。若胎生鳥。欲取卵生龍者。還向樹東海中取之。又胎生鳥。欲取胎生龍者。即向樹南海中取之。水開四百由旬。此胎生鳥王。唯能取卵胎二生龍。不能取濕化二生龍也。
又濕生金翅鳥王。欲取卵生龍。還向樹東海中取食。又濕生鳥王。欲取胎生龍。即向樹南海中取食。水開四百由旬。又濕生鳥王。欲取濕生龍者。即向樹西海中取之。水開八百由旬。濕生鳥王。唯能取卵生胎生濕生龍等。不能取化生龍也。
又化生金翅鳥王。欲取卵生龍。即向樹東海中取之。若欲取胎生龍者。即向樹南海中取之。若欲取濕生龍者。即向樹西海中取之。若欲取化生龍者。即向樹北海中取之。水開
【現代漢語翻譯】 現代漢語譯本 離(Limba，隋朝時期的說法，意為鹿聚)樹的樹根周圍有七由旬（Yojana，古印度長度單位）。深入地下二十由旬。樹高一百由旬。枝葉覆蓋五十由旬。樹的東面有卵生的龍和卵生的金翅鳥（Garuda，一種神鳥）。樹的南面有胎生的龍和胎生的金翅鳥。樹的西面有濕生的龍和濕生的金翅鳥。樹的北面有化生的龍和化生的金翅鳥。這四個地方各有宮殿，縱橫六百由旬，有七重圍墻，用七寶裝飾，美妙的香氣遠播，各種鳥兒和諧鳴叫。而且那卵生的金翅鳥王，如果想要捕捉卵生的龍時，就飛到居吒奢摩離（Kutasalmali）大樹的東枝上，觀察大海之後，再飛下去，用兩翅扇動大海，使海水分開二百由旬，就在其中銜取卵生的龍，帶到海外，隨意食用。卵生的金翅鳥王，只能捕捉卵生的龍等，不能捕捉胎生、濕生、化生的龍等。如果胎生的鳥，想要捕捉卵生的龍，還是到樹東面的海中捕捉。 又胎生的鳥，想要捕捉胎生的龍，就到樹南面的海中捕捉，海水分開四百由旬。這胎生的鳥王，只能捕捉卵生和胎生兩種龍，不能捕捉濕生和化生兩種龍。 又濕生的金翅鳥王，想要捕捉卵生的龍，還是到樹東面的海中捕捉食用。又濕生的鳥王，想要捕捉胎生的龍，就到樹南面的海中捕捉食用，海水分開四百由旬。又濕生的鳥王，想要捕捉濕生的龍，就到樹西面的海中捕捉，海水分開八百由旬。濕生的鳥王，只能捕捉卵生、胎生、濕生等龍，不能捕捉化生的龍。 又化生的金翅鳥王，想要捕捉卵生的龍，就到樹東面的海中捕捉。如果想要捕捉胎生的龍，就到樹南面的海中捕捉。如果想要捕捉濕生的龍，就到樹西面的海中捕捉。如果想要捕捉化生的龍，就到樹北面的海中捕捉。海水分開……
【English Translation】 English version The Limba (Sui Dynasty term, meaning 'deer gathering') tree has a circumference of seven yojanas (Yojana, an ancient Indian unit of distance) around its base. It extends twenty yojanas into the ground. Its height is one hundred yojanas. Its branches and leaves cover fifty yojanas. On the east side of the tree, there are oviparous (born from eggs) dragons and oviparous Garudas (a mythical bird). On the south side of the tree, there are viviparous (born from live birth) dragons and viviparous Garudas. On the west side of the tree, there are moisture-born dragons and moisture-born Garudas. On the north side of the tree, there are metamorphically-born dragons and metamorphically-born Garudas. Each of these four locations has palaces, six hundred yojanas in length and width, with seven layers of walls, adorned with seven treasures, and a fragrant scent that spreads far and wide, with various birds singing in harmony. Moreover, when the oviparous Garuda king wants to capture an oviparous dragon, it flies to the eastern branch of the Kutasalmali tree, observes the great ocean, and then flies down, fanning the ocean with its wings, causing the water to part for two hundred yojanas. It then seizes the oviparous dragon from within and takes it overseas to eat at will. The oviparous Garuda king can only capture oviparous dragons, and cannot capture viviparous, moisture-born, or metamorphically-born dragons. If a viviparous bird wants to capture an oviparous dragon, it still goes to the sea east of the tree to capture it. Furthermore, if a viviparous bird wants to capture a viviparous dragon, it goes to the sea south of the tree to capture it, with the seawater parting for four hundred yojanas. This viviparous bird king can only capture oviparous and viviparous dragons, and cannot capture moisture-born or metamorphically-born dragons. Moreover, if a moisture-born Garuda king wants to capture an oviparous dragon, it still goes to the sea east of the tree to capture and eat it. Also, if a moisture-born bird king wants to capture a viviparous dragon, it goes to the sea south of the tree to capture and eat it, with the seawater parting for four hundred yojanas. Furthermore, if a moisture-born bird king wants to capture a moisture-born dragon, it goes to the sea west of the tree to capture it, with the seawater parting for eight hundred yojanas. The moisture-born bird king can only capture oviparous, viviparous, and moisture-born dragons, and cannot capture metamorphically-born dragons. Moreover, if a metamorphically-born Garuda king wants to capture an oviparous dragon, it goes to the sea east of the tree to capture it. If it wants to capture a viviparous dragon, it goes to the sea south of the tree to capture it. If it wants to capture a moisture-born dragon, it goes to the sea west of the tree to capture it. If it wants to capture a metamorphically-born dragon, it goes to the sea north of the tree to capture it. The seawater parts...
一千六百由旬。彼諸龍等。皆為此金翅鳥王之所食啖。
又觀佛三昧經云。佛言。閻浮提中及四天下有金翅鳥。名伽樓羅王。于諸鳥中快得自在。此鳥業報應食諸龍。于閻浮提日食一龍王及五百小龍。第二日于弗婆提。第三日于瞿耶尼。第四日于郁單越。各食如前。週而復始。經八千歲。此鳥爾時死相已現。諸龍吐毒無由得食。彼鳥饑逼。周慞求食了不能得。遊巡諸山永不得安。至金剛山。然後暫住。從金剛山直下至大水際。從大水際至風輪際。為風所吹。還至金剛山。如是七返然後命終。其命終已。以其毒故。令十寶山同時火起。爾時難陀龍王。懼燒此山。即大降雨澍如車軸。鳥肉散盡唯有心在。其心直下。如前七返。然後還住金剛山頂。難陀龍王。取此鳥心以為明珠。轉輪王得以為如意珠。
又樓炭經云。天下諸龍。以三熱見燒。阿耨達龍王。不以三熱見燒。一余龍王熱沙雨身上。燒炙其痛。二餘龍王起淫相。向熱風來吹其身上燋。即失顏色。得此蛇身。便恐不喜。三餘龍王被金翅鳥食。悉皆恐怖。天下余龍悉見毒熱。唯阿耨達龍王。獨不見熱。
又善見律云。佛言。龍有五事。不得離龍身。何者為五。一行淫時。若與龍共行淫。得復龍身。若與人共行淫。不得復龍身。二受生不離龍身。三脫
【現代漢語翻譯】 現代漢語譯本 一千六百由旬（yóu xún，古印度長度單位）。那些龍族，都被這金翅鳥王所吞食。
又《觀佛三昧經》中說，佛說：『在閻浮提（yán fú tí，佛教用語，指我們所居住的這個世界）中以及四大天下，有金翅鳥，名叫伽樓羅王（qié lóu luó wáng，金翅鳥王）。在各種鳥類中，它能快速獲得自在。這種鳥的業報是應該吞食各種龍。在閻浮提，它每天吃掉一條龍王和五百條小龍。第二天在弗婆提（fú pó tí，東勝身洲），第三天在瞿耶尼（qú yē ní，西牛貨洲），第四天在郁單越（yù dān yuè，北俱盧洲），都像之前一樣吃。這樣週而復始，經過八千年。』這時，這種鳥將死的徵兆已經顯現。眾龍吐毒，它無法吃到食物。這鳥因飢餓所逼迫，四處尋找食物卻找不到，遊蕩巡邏各座山，永遠得不到安寧。到達金剛山（jīn gāng shān）后，才暫時停住。從金剛山直衝而下到大水邊，從大水邊到風輪邊，被風吹起，又回到金剛山。這樣反覆七次，然後死去。它死後，因為毒素的緣故，使得十座寶山同時燃起大火。當時，難陀龍王（nán tuó lóng wáng）害怕燒燬這座山，就降下大雨，像車軸一樣粗。鳥肉散盡，只剩下心臟。這心臟直落而下，像之前一樣反覆七次，然後停留在金剛山頂。難陀龍王取走這鳥心，作為明珠。轉輪王（zhuǎn lún wáng，擁有統治世界的理想君王）得到它，把它作為如意珠。
又《樓炭經》中說，天下的龍，被三種熱所燒。阿耨達龍王（ā nòu dá lóng wáng，無熱惱池的龍王）不被三種熱所燒。一是其餘龍王被熱沙雨淋在身上，燒烤得疼痛。二是其餘龍王生起淫慾之相，熱風吹來，燒焦他們的身體，立即失去顏色。得到這蛇身，便恐懼不喜。三是其餘龍王被金翅鳥吃掉，都非常恐怖。天下其餘的龍都見到毒熱，只有阿耨達龍王，獨自不見熱。
又《善見律》中說，佛說：『龍有五件事，不能離開龍身。哪五件？一是行淫時。如果與龍一起行淫，就能恢復龍身。如果與人一起行淫，就不能恢復龍身。二是受生不離龍身。三是脫
【English Translation】 English version Sixteen hundred yojanas (yóu xún, an ancient Indian unit of distance). All those dragons were devoured by this Garuda King (jīn chì niǎo wáng, golden-winged bird king).
Furthermore, the Contemplation of Buddha Samadhi Sutra says, the Buddha said: 'In Jambudvipa (yán fú tí, a Buddhist term referring to the world we live in) and the four great continents, there is a Garuda (qié lóu luó wáng, golden-winged bird) King. Among all birds, it quickly attains freedom. This bird's karmic retribution is to devour various dragons. In Jambudvipa, it eats one Dragon King and five hundred small dragons each day. On the second day, it eats in Purvavideha (fú pó tí, East Videha). On the third day, it eats in Aparagodaniya (qú yē ní, West Godaniya). On the fourth day, it eats in Uttarakuru (yù dān yuè, North Kuru), eating as before. This cycle repeats for eight thousand years.' At this time, the signs of this bird's death have already appeared. The dragons spit poison, and it cannot obtain food. This bird, compelled by hunger, seeks food everywhere but cannot find it, wandering and patrolling the mountains, never finding peace. Upon reaching Mount Vajra (jīn gāng shān, Diamond Mountain), it temporarily stops. From Mount Vajra, it plunges straight down to the edge of the great water, from the edge of the great water to the edge of the wind wheel, where it is blown back to Mount Vajra. This repeats seven times, and then it dies. After its death, because of its poison, ten treasure mountains simultaneously burst into flames. At that time, Nanda Dragon King (nán tuó lóng wáng) feared that the mountain would be burned, so he sent down heavy rain, as thick as cart axles. The bird's flesh scattered, leaving only its heart. This heart fell straight down, repeating seven times as before, and then rested on the summit of Mount Vajra. Nanda Dragon King took this bird's heart as a bright pearl. The Chakravartin (zhuǎn lún wáng, ideal universal ruler) obtained it and used it as a wish-fulfilling jewel.
Furthermore, the Loutan Sutra says that the dragons of the world are burned by three kinds of heat. Anavatapta Dragon King (ā nòu dá lóng wáng, Dragon King of Lake Anavatapta) is not burned by three kinds of heat. First, the other Dragon Kings are rained upon by hot sand, which burns and pains them. Second, the other Dragon Kings develop lustful appearances, and hot winds blow upon them, scorching their bodies, immediately causing them to lose their color. Having obtained this snake body, they are fearful and unhappy. Third, the other Dragon Kings are eaten by the Garuda, and they are all terrified. All the other dragons in the world see poisonous heat, but only Anavatapta Dragon King alone does not see heat.
Furthermore, the Samantapasadika says, the Buddha said: 'There are five things that a dragon cannot leave its dragon body. What are the five? First, during sexual intercourse. If one engages in sexual intercourse with a dragon, one can regain the dragon body. If one engages in sexual intercourse with a human, one cannot regain the dragon body. Second, birth does not leave the dragon body. Third, shedding
皮時。四眠時。五死時。是為五事。不得離龍身。
問四食相攝云何。答如毗曇中說。總而言之。六趣之中皆具四食然有寬狹不同。如地獄中。得有段食者。如有鐵丸及洋銅汁。雖復增苦。以懷飢渴故名段食。又如輕繫獄中。得具冷暖。二風更互觸身。亦名段食。唯上二界無有段食。以彼身輕妙故。論偈云。
四食在欲界 四生趣亦然 三食上二界 段食彼則無
問曰。未知六趣中何食增耶。答曰。如毗曇中說。於六趣中。謂鬼全趣及於卵生。並前三無色。皆思偏增。何以然者。以彼餓鬼趣中意行多故。卵生眾生在卵𣫘時。以思念母故。卵得不壞。前三無色。亦如意行思惟多故。是故皆悉思食增也。又此人趣及與六慾天中。皆段食偏增。何以然者。以此二處要假食持身命故。又彼地獄全趣。及與非想。皆識食偏增。何以然者。以地獄中識持名色故。非想地中以識持名故。又彼色界及與濕生。皆悉觸食偏增。何以然者。以色界中受修禪樂觸持身故。濕生之中以因濕觸持身活故。◎
◎五生緣第四
如地持論云。菩薩生有五種。住一切行。安樂一切眾生。一息苦生。二隨類生。三勝生。四增上生。五最後生。
菩薩以願力故。于饑饉世受大魚等身。以肉救濟一切眾生。于疾病世
【現代漢語翻譯】 皮時（面板脫落時）。四眠時（睡眠時）。五死時（死亡時）。是為五事（這五件事），不得離龍身（都不能離開龍的身軀）。
問：四食相攝云何（四種食物如何相互關聯）？答：如毗曇中說（如《阿毗達磨》中所說），總而言之（總的來說），六趣之中皆具四食（六道眾生都具備四種食物），然有寬狹不同（但各有側重不同）。如地獄中（例如在地獄中），得有段食者（也有段食），如有鐵丸及洋銅汁（如有鐵丸和熔化的銅汁）。雖復增苦（雖然會增加痛苦），以懷飢渴故名段食（但因為懷有飢餓和口渴，所以也稱為段食）。又如輕繫獄中（又如被輕微囚禁的監獄中），得具冷暖（可以感受到冷暖），二風更互觸身（冷暖二風交替吹拂身體），亦名段食（也稱為段食）。唯上二界無有段食（只有色界和無色界沒有段食），以彼身輕妙故（因為他們的身體輕盈微妙）。論偈云（論中的偈頌說）：
『四食在欲界（四種食物都在欲界），四生趣亦然（四種生命形式也是如此）。三食上二界（色界和無色界有三種食物），段食彼則無（那裡沒有段食）。』
問曰（問）：未知六趣中何食增耶（不知道六道中哪種食物占主導地位）？答曰（答）：如毗曇中說（如《阿毗達磨》中所說），於六趣中（在六道中），謂鬼全趣及於卵生（鬼道和卵生），並前三無色（以及前三個無色界），皆思偏增（都是思食占主導地位）。何以然者（為什麼會這樣呢）？以彼餓鬼趣中意行多故（因為餓鬼道中意念活動很多）。卵生眾生在卵𣫘時（卵生眾生在卵殼中時），以思念母故（因為思念母親），卵得不壞（卵才不會腐壞）。前三無色（前三個無色界），亦如意行思惟多故（也是因為意念活動和思惟很多）。是故皆悉思食增也（所以都是思食占主導地位）。又此人趣及與六慾天中（人道和六慾天中），皆段食偏增（都是段食占主導地位）。何以然者（為什麼會這樣呢）？以此二處要假食持身命故（因為這兩個地方都需要依靠食物來維持生命）。又彼地獄全趣（地獄道），及與非想（以及非想非非想處天），皆識食偏增（都是識食占主導地位）。何以然者（為什麼會這樣呢）？以地獄中識持名色故（因為地獄中依靠意識來維持名色）。非想地中以識持名故（非想非非想處天中依靠意識來維持名）。又彼（），及與濕生（以及濕生），皆悉觸食偏增（都是觸食占主導地位）。何以然者（為什麼會這樣呢）？以中受修禪樂觸持身故（因為中通過感受禪定的快樂觸覺來維持身體）。濕生之中以因濕觸持身活故（濕生通過因潮濕的觸覺來維持身體存活）。
◎五生緣第四（五種出生的因緣 第四）
如地持論云（如《地持論》所說），菩薩生有五種（菩薩的出生有五種），住一切行（安住於一切行為），安樂一切眾生（爲了安樂一切眾生）。一息苦生（息苦生），二隨類生（隨類生），三勝生（勝生），四增上生（增上生），五最後生（最後生）。
菩薩以願力故（菩薩因為願力的緣故），于饑饉世受大魚等身（在饑荒的時代接受大魚等身體），以肉救濟一切眾生（用肉來救濟一切眾生）。于疾病世（在疾病流行的時代）
【English Translation】 The time of skin shedding. The time of sleeping. The time of death. These are the five things that cannot be separated from the dragon's body.
Question: How do the four kinds of nutriment relate to each other? Answer: As it is said in the Abhidharma, generally speaking, all six realms possess the four kinds of nutriment, but they differ in emphasis. For example, in hell, there is also coarse food (段食, duàn shí, physical food), such as iron balls and molten copper. Although these increase suffering, they are called coarse food because of hunger and thirst. Also, in prisons with light confinement, there is access to warmth and cold, and the alternating touch of these two winds on the body is also called coarse food. Only the upper two realms (the Form Realm and the Formless Realm) do not have coarse food, because their bodies are light and subtle. As the verse in the treatise says:
'The four kinds of nutriment are in the Desire Realm, and so are the four modes of birth. The upper two realms have three kinds of nutriment; they do not have coarse food.'
Question: I do not know which nutriment is predominant in the six realms. Answer: As it is said in the Abhidharma, in the six realms, namely the entire realm of ghosts and those born from eggs, as well as the first three Formless Realms, thought-nutriment (思食, sī shí, nutriment of thought or volition) is predominant. Why is this so? Because in the realm of hungry ghosts, mental activities are numerous. When egg-born beings are in the eggshell, the egg does not decay because of their thought of their mother. The first three Formless Realms are also like this, because mental activities and thinking are numerous. Therefore, thought-nutriment is predominant in all of them. Furthermore, in the human realm and the six Desire Heavens, coarse food is predominant. Why is this so? Because these two places require food to sustain life. Also, in the entire realm of hell and the Realm of Neither Perception Nor Non-Perception, consciousness-nutriment (識食, shí shí, nutriment of consciousness) is predominant. Why is this so? Because in hell, consciousness sustains name and form. In the Realm of Neither Perception Nor Non-Perception, consciousness sustains name. Furthermore, in ** and those born from moisture, contact-nutriment (觸食, chù shí, nutriment of contact) is predominant. Why is this so? Because in **, the joy of meditative absorption is experienced through contact, which sustains the body. Among those born from moisture, the touch of moisture sustains their lives.
◎ The Fourth Chapter on the Conditions for Five Kinds of Birth (五生緣第四, wǔ shēng yuán dì sì)
As it is said in the Yogācārabhūmi-śāstra (地持論, Dì chí lùn), there are five kinds of birth for Bodhisattvas, who abide in all practices and bring happiness to all sentient beings: (1) birth to cease suffering, (2) birth according to kind, (3) superior birth, (4) supreme birth, and (5) final birth.
Because of their vows, Bodhisattvas take on the bodies of large fish, etc., in times of famine to save all sentient beings with their flesh. In times of disease,
為大醫王。救治眾病。于刀兵世為大力王。救息戰諍。以法化邪及諸惡行。如是無量皆悉往生。是名息苦生。菩薩以愿自在力故。于種種眾生。天龍鬼神等遞相惱亂。及諸外道起諸邪見。悉生其中為其導首。引令入正廣為宣說。是名隨類生。菩薩以性受生。勝於世間壽色等報。是名勝生。菩薩從凈心住。乃至最上菩薩住于閻浮提。自在受生。一切受生處。于中奇特。是名增上生。
最上菩薩住受生調伏業菩提眾具增上滿足。生剎利婆羅門家。得阿耨菩提。作一切佛事。是名最後生。三世菩薩皆此五種受生。余無上因此疾得阿耨菩提。
又瑜伽論云。諸菩薩生略有五種。攝一切生。一切菩薩受無罪生。利益安樂一切有情。何等為五。一者除災生。二者隨類生。三者大勢生。四者增上生。五者最後生。菩薩于諸饑饉作大魚等。並給一切皆令飽滿。或有疫病。作大良醫息除疫疾。或有爭戰以大威力善巧息除。或有惡王非理治罰。以願力哀愍一切。或起邪見能除邪惡。是名略說除災橫生。或有菩薩。以大願力生趣異類。方便化導令彼行善。是名略說隨類受生。或有菩薩。稟性生時。所感壽量形色族姓自在富等。最為殊勝。所作事業自他兼利。是名略說大勢生。或有菩薩。住於十地。作十王報。最為殊勝。已得成滿
【現代漢語翻譯】 現代漢語譯本 為大醫王（Mahavaidya，偉大的醫王），救治各種疾病。在刀兵劫世中，作為大力王（Mahabala-raja，擁有強大力量的國王），平息戰爭爭端。用佛法教化邪惡之人以及各種惡行。像這樣無量無邊的眾生都往生善處。這叫做息苦生（Duhkha-nirharana-jati，消除痛苦的出生）。菩薩以願力自在的緣故，對於種種眾生，天龍鬼神等互相惱亂，以及各種外道生起各種邪見，都出生在他們之中作為領導者，引導他們進入正道，廣泛地為他們宣說佛法。這叫做隨類生（Sadrsajati，隨順種類而生）。菩薩以其本性所感得的出生，勝過世間壽命、容貌等果報，這叫做勝生（Visista-jati，殊勝的出生）。菩薩從凈心住（Suddha-citta-sthiti，清凈心之住）開始，乃至最上菩薩住在閻浮提（Jambudvipa，我們所居住的娑婆世界），自在地受生。一切受生之處，在其中顯得奇特，這叫做增上生（Adhipati-jati，增上的出生）。 最上菩薩安住于受生，調伏業，菩提資糧增上圓滿。出生于剎帝利（Ksatriya，印度種姓制度中的武士階層）或婆羅門（Brahmana，印度種姓制度中的祭司階層）家，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），成就一切佛事。這叫做最後生（Antima-jati，最後的出生）。三世菩薩都是通過這五種受生方式。其餘菩薩因此迅速證得阿耨多羅三藐三菩提。 又《瑜伽師地論》說，諸菩薩的出生略有五種，涵蓋一切出生。一切菩薩都受無罪的出生，利益安樂一切有情。哪五種呢？一是除災生（Apaya-vinivrtti-jati，消除災難的出生），二是隨類生（Sadrsajati，隨順種類而生），三大勢生（Mahabala-jati，具有大勢力的出生），四是增上生（Adhipati-jati，增上的出生），五是最後生（Antima-jati，最後的出生）。菩薩在饑荒時化作大魚等，供給一切眾生，使他們都得到飽滿。或者在有瘟疫疾病時，化作偉大的良醫，消除瘟疫疾病。或者在有戰爭爭端時，以大威力善巧地平息。或者在有惡王不講道理地懲罰時，以願力哀憫一切眾生。或者有人生起邪見時，能夠消除邪惡。這叫做簡略地說除災橫生。或者有菩薩，以大願力出生到不同的種類中，方便教化引導他們行善。這叫做簡略地說隨類受生。或者有菩薩，稟性出生時，所感得的壽命、形色、族姓、自在、財富等，最為殊勝。所做的事業，自己和他人都能得到利益。這叫做簡略地說大勢生。或者有菩薩，安住在十地（Dasabhumika，菩薩修行的十個階段）上，示現十王的果報，最為殊勝，已經得到圓滿成就。
【English Translation】 English version Being a great physician king (Mahavaidya), he cures all kinds of diseases. In the age of swords and weapons, he is a mighty king (Mahabala-raja), pacifying wars and conflicts. He transforms evil and all kinds of wicked deeds with the Dharma. Countless beings like these are reborn in good realms. This is called 'Birth of Cessation of Suffering' (Duhkha-nirharana-jati). Because of the power of the vows of the Bodhisattva, towards all kinds of beings, such as gods, dragons, ghosts, and spirits who disturb each other, and various heretics who arise with evil views, he is born among them as their leader, guiding them into the right path, and widely proclaiming the Dharma for them. This is called 'Birth According to Kind' (Sadrsajati). The Bodhisattva's birth, due to his inherent nature, surpasses the rewards of lifespan, appearance, etc., in the world. This is called 'Superior Birth' (Visista-jati). The Bodhisattva, starting from dwelling in a pure mind (Suddha-citta-sthiti), and even the highest Bodhisattva dwelling in Jambudvipa, freely takes birth. Among all places of birth, it is unique. This is called 'Supreme Birth' (Adhipati-jati). The highest Bodhisattva dwells in birth, subduing karma, and the accumulation of Bodhi resources is supremely complete. He is born into the family of a Kshatriya or a Brahmana, attains Anuttara-samyak-sambodhi, and accomplishes all Buddha activities. This is called 'Final Birth' (Antima-jati). Bodhisattvas of the three times all undergo these five kinds of births. Other Bodhisattvas quickly attain Anuttara-samyak-sambodhi because of this. Furthermore, the Yogacarabhumi-sastra says that the births of Bodhisattvas are roughly of five kinds, encompassing all births. All Bodhisattvas undergo blameless births, benefiting and bringing happiness to all sentient beings. What are the five? First, 'Birth for Removing Disasters' (Apaya-vinivrtti-jati); second, 'Birth According to Kind' (Sadrsajati); third, 'Birth of Great Power' (Mahabala-jati); fourth, 'Supreme Birth' (Adhipati-jati); and fifth, 'Final Birth' (Antima-jati). When there is famine, the Bodhisattva transforms into a great fish, etc., providing for all beings and satisfying them. Or when there is an epidemic, he transforms into a great physician, eliminating the epidemic. Or when there are wars and conflicts, he skillfully pacifies them with great power. Or when there are evil kings who punish unreasonably, he compassionately pities all beings with the power of his vows. Or when someone arises with evil views, he is able to eliminate evil. This is called, in brief, 'Birth for Removing Disasters'. Or there are Bodhisattvas who, with great vows, are born into different kinds, skillfully teaching and guiding them to do good. This is called, in brief, 'Birth According to Kind'. Or there are Bodhisattvas who, when born according to their inherent nature, have the most superior lifespan, appearance, family, freedom, wealth, etc. The deeds they perform benefit both themselves and others. This is called, in brief, 'Birth of Great Power'. Or there are Bodhisattvas who dwell on the ten bhumis (Dasabhumika), manifesting the rewards of ten kings, which are most superior and have already been fully accomplished.
。即由此業增上所感。是名略說隨增上生。或有菩薩。於此生中菩提資糧已極圓滿。或生大貴國王家。能現等覺廣作佛事。是名略說。最後生。若諸菩薩。于去來今清凈仁賢妙善生處。皆此五生所攝。除此無有若過若增。唯除凡地菩薩受生。何以故。此中意取有知菩薩生。大菩提果之所依止。令諸菩薩疾證菩提。
中陰緣第五
如新婆沙論云。中有多名。或名中有。或名健達縛。或名求有。或名意成。問何名中有。答居死有後。在生有前。二有中間有自體起。問何故中有名健達縛。答以彼食香而存濟。此名唯屬欲界中有。問何故中有名求有耶。答於六處門求生有故。問何故中有複名意成。答從意生故。謂諸有情。或從意生。或從業生。或從異熟生(舊名果報)或從淫慾生。從意生者。謂劫初人。及諸中有。色無色界。並變化身。從業生者謂諸地獄。如契經說。地獄有情。業所繫縛不能免離。由業而生。不由意樂。從異熟生者。謂諸飛鳥及鬼神等。由彼異熟勢輕健故。能飛行空。或壁障無礙。從淫慾生者。謂六慾天及諸人等。諸中有身。從意生者。故乘意行。故名為意成(舊名中陰)。
次依婆沙論。問中有諸根具不具者。答一切中有皆具諸根。初受異熟必圓妙故。有說不具者。如印印物像現。如是
【現代漢語翻譯】 即由此業增上所感，這被稱為簡略地解釋了隨增上生（anuvṛddhi-jāti，因業力增長而產生的果報）。或者有些菩薩，在這一生中菩提資糧已經極度圓滿，或者出生在大貴國王的家庭，能夠示現等覺（sambodhi，正等覺悟），廣泛地做佛事。這被稱為簡略地解釋了最後生（carama-jāti，最後一次轉生）。如果各位菩薩，在過去、現在、未來清凈仁慈賢妙美好的出生之處，都包含在這五種生之中，除了這五種生之外，沒有超過或增加的。唯獨凡夫地的菩薩的受生除外。為什麼呢？因為這裡的意思是選取有知覺的菩薩的出生，作為證得大菩提果的所依止，令各位菩薩迅速證得菩提。
中陰緣第五
如《新婆沙論》所說，中有（antarābhava，死亡和投生之間的過渡狀態）有很多名稱，或者叫做中有，或者叫做健達縛（gandharva，尋香），或者叫做求有，或者叫做意成。問：為什麼叫做中有？答：居住在死有（cyuti-bhava，死亡的狀態）之後，在生有（upapatti-bhava，出生的狀態）之前，兩種狀態中間有自體生起。問：為什麼中有叫做健達縛？答：因為他們以香氣為食物而存活。這個名稱只屬於欲界（kāmadhātu，有情眾生有情慾和物質慾望的界）的中有。問：為什麼中有叫做求有？答：因為在六處門（ṣaḍāyatana，六根）尋求生有。問：為什麼中有又叫做意成？答：因為從意念而生。也就是說，各種有情，或者從意念而生，或者從業力而生，或者從異熟（vipāka，果報）而生，或者從淫慾而生。從意念而生的是指劫初的人，以及各種中有，色無色界（rūpādhātu and arūpadhātu，色界和無色界）的眾生，以及變化身。從業力而生的是指各種地獄。如契經所說，地獄的有情，被業力所束縛不能免離，由業力而生，不由意樂。從異熟而生的是指各種飛鳥以及鬼神等。因為他們的異熟勢力輕捷，能夠飛行於空中，或者穿過墻壁沒有阻礙。從淫慾而生的是指六慾天（kāmadeva，欲界天）以及各種人等。各種中有的身體，是從意念而生的，所以憑藉意念而行動，所以叫做意成（中陰）。
其次依據《婆沙論》，問：中有是否具有諸根？答：一切中有都具有諸根，因為最初接受異熟必定是圓滿美好的。有人說不具足，就像用印章蓋在物體上顯現出影象一樣。
【English Translation】 That which is felt due to the increase of this karma is called, in brief, 'following increasing birth' (anuvṛddhi-jāti, birth resulting from the increase of karmic force). Or some Bodhisattvas, whose accumulation of Bodhi resources is extremely complete in this life, or who are born into the families of great and noble kings, are able to manifest perfect enlightenment (sambodhi, complete and perfect awakening) and extensively perform Buddha activities. This is called, in brief, 'final birth' (carama-jāti, the last rebirth). If all Bodhisattvas, in their past, future, and present pure, benevolent, virtuous, and wonderful birthplaces, are included within these five births, there is nothing beyond or added to these five. Except for the births of Bodhisattvas in the ordinary, mundane stage. Why? Because here, the intention is to select the birth of conscious Bodhisattvas as the basis for attaining the great Bodhi fruit, enabling all Bodhisattvas to quickly attain Bodhi.
The Condition of the Intermediate State, Fifth
As the New Vibhāṣā states, the intermediate state (antarābhava, the transitional state between death and rebirth) has many names. It is called the intermediate state, or gandharva (fragrance seeker), or 'seeking existence,' or 'mind-made.' Question: Why is it called the intermediate state? Answer: It resides after the state of death (cyuti-bhava, the state of dying) and before the state of birth (upapatti-bhava, the state of being born), arising spontaneously in the middle of these two states. Question: Why is the intermediate state called gandharva? Answer: Because they survive by feeding on fragrances. This name only applies to the intermediate state of the desire realm (kāmadhātu, the realm of beings with sensual and material desires). Question: Why is the intermediate state called 'seeking existence'? Answer: Because they seek a state of birth through the six sense bases (ṣaḍāyatana, the six senses). Question: Why is the intermediate state also called 'mind-made'? Answer: Because it is born from the mind. That is to say, various sentient beings are born either from the mind, or from karma, or from vipāka (resultant effect), or from sexual desire. Those born from the mind refer to the first humans of the kalpa, as well as various intermediate beings, beings of the form and formless realms (rūpādhātu and arūpadhātu, the form realm and the formless realm), and transformation bodies. Those born from karma refer to various hells. As the sutras say, sentient beings in hell are bound by karma and cannot escape, born from karma, not from intention. Those born from vipāka refer to various birds and spirits. Because their vipāka power is light and swift, they can fly in the sky or pass through walls without obstruction. Those born from sexual desire refer to the six desire heavens (kāmadeva, the desire realm heavens) and various humans. The bodies of various intermediate beings are born from the mind, so they move by means of the mind, hence they are called 'mind-made' (the intermediate state).
Next, according to the Vibhāṣā, question: Does the intermediate state possess all the senses? Answer: All intermediate beings possess all the senses, because the initial reception of vipāka must be complete and wonderful. Some say they do not possess all the senses, just as an image appears when a seal is pressed onto an object.
中有趣本有故。如本有時。有根不具。此中初說于理為善。謂中有位。於六處門遍求生處。根必無缺。此說眼等非男女根。色界中有無彼根故。欲界中有。彼亦不定。當受卵胎二類生者。住中有位。有男女根。至卵胎中方有不具。若不爾者。應無受卵胎生義。問諸趣中有行相云何。答地獄中有。頭下足上而趣地獄。故伽他言。
顛墜于地獄 足上頭歸下 由譭謗諸仙 樂寂修苦行
此諸天中有。足下頭上。如人以箭仰射虛空。上升而行往於六趣。余趣中有皆悉傍行。如鳥飛空行所至處。又如壁上畫作飛仙。舉身傍行求當生處。問中有行相。皆如是耶。答不必皆爾。且依人中命終者說。若地獄死還生地獄。不必頭下足上而行。若天中死還生天趣。不必足下頭上而行。若地獄死生於人趣。應首上升。若天中死生於人趣。應頭歸下。鬼及傍生二趣中有。隨所住處如應當知。
次依論問。中有生時。為有衣不。論答。色界中有一切有衣。以色界中慚愧增故。慚愧即是法身衣服。如彼法身具勝衣服。生身亦爾。故彼中有常與衣俱。欲界中有多分無衣。以欲界中分無慚愧。唯除菩薩及白凈苾芻尼。所受中有。恒有上妙衣服。有餘師說菩薩中有亦無有衣。唯白凈尼等所受中有。常與衣俱。問何緣菩薩中有無衣
【現代漢語翻譯】 現代漢語譯本 中有並非本來就存在，而是因緣和合而生。如果本來就存在，那麼在有根身的時候，就會有根不具足的情況。這裡最初的說法在理上是合理的，即處於中有階段時，在六處門（眼、耳、鼻、舌、身、意）遍求生處，根必是完好無缺的。這裡所說的根，指的是眼等，而不是男女根。因為中有沒有男女根。欲界的中有，其男女根也不確定。將要受卵生或胎生兩類生者，住在中有階段時，有男女根。到了卵胎中，才會有不具足的情況。如果不是這樣，那麼就不應該有受卵胎生的說法。問：諸趣（地獄、餓鬼、畜生、人、阿修羅、天）中有的行相是怎樣的？答：地獄的中有，頭下腳上，朝向地獄。所以伽他（偈頌）說：
『顛墜于地獄，足上頭歸下，由譭謗諸仙，樂寂修苦行。』
諸天（天道）的中有，腳下頭上，就像人以箭仰射虛空，上升而行，前往六趣。其餘各趣的中有，都是橫著行走，像鳥在空中飛行，前往所要去的地方。又像墻壁上畫的飛天，全身橫著行走，尋找應當投生的地方。問：中有的行相，都是這樣的嗎？答：不一定都是這樣。且依人道中命終者來說。如果地獄死後還生地獄，不必頭下腳上而行。如果天道死後還生天趣，不必腳下頭上而行。如果地獄死後生於人道，應該是頭向上升。如果天道死後生於人道，應該是頭朝下。餓鬼和傍生（畜生）二趣的中有，隨所住的地方，應當如實了知。
接下來依據論典提問：中有生的時候，有沒有衣服？論典回答：中有都有一切衣服。因為中有慚愧心增上的緣故。慚愧就是法身的衣服，就像法身具有殊勝的衣服一樣，生身也是如此。所以中有常常與衣服同在。欲界的中有，大多沒有衣服，因為欲界大多沒有慚愧心。只有菩薩和清凈的比丘尼，所受的中有，恒常有上妙的衣服。有其他論師說，菩薩的中有沒有衣服，只有清凈的比丘尼等所受的中有，常常與衣服同在。問：為什麼菩薩的中有沒有衣服？
【English Translation】 English version The intermediate state (antarabhava) is not inherently existent, but arises from conditions. If it were inherently existent, then when there is a body with faculties, there would be cases of incomplete faculties. The initial statement here is reasonable in principle, namely, that in the intermediate state, when seeking a place of rebirth through the six sense bases (ayatana) , the faculties must be complete. The faculties referred to here are the eyes, etc., and not the male or female organs, because the intermediate state does not have those organs. In the desire realm (kamadhatu), the intermediate state is also uncertain regarding those organs. Those who are to be born through eggs or wombs have male and female organs in the intermediate state. It is only in the egg or womb that there may be incompleteness. If this were not the case, there should be no such thing as being born from eggs or wombs. Question: What are the characteristics of the intermediate state in the various realms (gati)? Answer: The intermediate state of hell (naraka) has its head downwards and feet upwards, heading towards hell. Therefore, the gatha (verse) says:
'Falling headlong into hell, feet up and head down, due to slandering the sages, who delight in solitude and practice austerities.'
The intermediate state of the gods (deva) has its feet downwards and head upwards, like a person shooting an arrow upwards into the sky, ascending and going to the six realms. The intermediate states of the other realms all travel horizontally, like a bird flying in the sky, going to the place it is destined for. It is also like a flying celestial being painted on a wall, moving sideways, seeking the place of rebirth. Question: Are the characteristics of the intermediate state always like this? Answer: Not necessarily. This is just based on those who die in the human realm (manushya-gati). If one dies in hell and is reborn in hell, they do not necessarily travel with their head downwards and feet upwards. If one dies in the heavens and is reborn in the heavens, they do not necessarily travel with their feet downwards and head upwards. If one dies in hell and is born in the human realm, they should ascend headfirst. If one dies in the heavens and is born in the human realm, they should descend headfirst. The intermediate states of ghosts (preta) and animals (tiryagyoni) should be understood according to where they dwell.
Next, based on the treatise (shastra), the question is asked: When the intermediate state arises, does it have clothing? The treatise answers: The intermediate state always has clothing, because the sense of shame (hri) increases in the intermediate state. Shame is the clothing of the dharmakaya (法身, body of the dharma), just as the dharmakaya has excellent clothing, so too does the body of rebirth. Therefore, the intermediate state is always with clothing. In the desire realm, most do not have clothing, because there is little shame in the desire realm. Only bodhisattvas (菩薩, beings on the path to enlightenment) and pure bhikshunis (苾芻尼, fully ordained female monks) have intermediate states that always have excellent clothing. Some other teachers say that the intermediate state of bodhisattvas also does not have clothing, only the intermediate states of pure bhikshunis, etc., always have clothing. Question: Why does the intermediate state of bodhisattvas not have clothing?
。而白凈尼有衣。答白凈尼曾以衣服施四方僧。故彼中有常有衣服。問若爾菩薩於過去生。以妙衣服施四方僧。白凈尼等所施衣服。碎為微塵。猶未為比。如何菩薩中有無衣。而彼有衣服。答由彼願力異菩薩故。謂白凈尼以衣奉施四方僧已。便發願言。愿我生生常著衣服。乃至中有亦不露形。由彼願力所引發故。所生之處常豐衣服。彼最後身。所受中有。常有衣服。入母胎位。乃至出時。衣不離體。如如彼身漸次增長。后出家受具戒已。輒成五衣。勤修正行。不久便證阿羅漢果。乃至后涅槃時。即以此衣纏身火葬。菩薩過去三無數劫。所修種種殊勝善行。皆為迴向無上菩提。利益安樂諸有情故。由斯行愿。雖見相好而無有衣。願力有殊。不應為難。次依論問。在中有位資段食不。答色界中有不資段食。欲界中有必資段食。問欲界中有。段食云何。有作是說。欲界中有。至有食處。便食彼食。至有水處。便飲彼水。由彼飲食以自存濟。此說非理。所以者何。中有極多難賙濟故。謂契經說。如從袋等瀉粳米等。置食鑊中。數極稠密。五趣有情。所受中有。散在處處。數量過彼。若彼受用諸飲食者。一切世間所有飲食。唯供狗犬。一類中有尚不周濟。況余中有而可充足。又中有身。既極微輕妙。受粗重食身應散壞。應作是說
【現代漢語翻譯】 現代漢語譯本： 問：而白凈尼（Bāi jìng ní，比丘尼的名字）有衣服。答：白凈尼曾經將衣服施捨給四方僧眾，所以她在中陰身階段常常有衣服。問：如果這樣，菩薩在過去生中，以美妙的衣服施捨給四方僧眾，白凈尼等人所施捨的衣服，即使碎為微塵，也無法與菩薩的功德相比。為什麼菩薩在中陰身階段沒有衣服，而白凈尼卻有衣服呢？答：這是由於她們的願力不同於菩薩。白凈尼將衣服奉獻給四方僧眾后，便發願說：『愿我生生世世常常穿著衣服，甚至在中陰身階段也不暴露身體。』由於她的願力所引發，她所出生的地方常常有豐足的衣服。她最後一生所受的中陰身，常常有衣服。進入母胎時，乃至出生時，衣服都不離開身體。隨著她的身體逐漸增長，後來出家受具足戒后，自然成就五衣。勤奮地修正自己的行為，不久便證得阿羅漢果。乃至最後涅槃時，就用這些衣服纏繞身體進行火葬。菩薩在過去無數劫中所修的種種殊勝善行，都是爲了迴向無上菩提，利益安樂一切有情眾生。由於這種行愿，雖然菩薩具有種種相好，卻沒有衣服。願力不同，不應該以此為難。接下來根據論典提問：在中陰身階段，是否需要依靠段食（duàn shí，指固體食物）來維持生命？答：中陰身不需要依靠段食。欲界的中陰身必須依靠段食。問：欲界的中陰身，段食是什麼樣的呢？有人這樣說：欲界的中陰身，到達有食物的地方，就吃那裡的食物；到達有水的地方，就喝那裡的水。依靠這些飲食來維持自己的生命。這種說法不合理。為什麼呢？因為中陰身的數量極多，難以賙濟。經典上說，就像從袋子里傾瀉粳米等，放置在食物鍋中，數量極其稠密。五趣有情所受的中陰身，散佈在各處，數量超過了粳米。如果中陰身受用這些飲食，那麼整個世間所有的飲食，只供養狗犬一類中陰身尚且不能賙濟，更何況其餘的中陰身能夠充足呢？而且中陰身的身形極其微小輕妙，如果受用粗重食物，身體應該散壞。應該這樣說：
【English Translation】 English version: Q: But Baijingni (Bāi jìng ní, name of a Bhikkhuni) has clothes. A: Baijingni once donated clothes to monks from all directions, so she always has clothes in the intermediate state (antarabhava). Q: If that's the case, the Bodhisattva in past lives donated wonderful clothes to monks from all directions. The clothes donated by Baijingni and others, even if crushed into fine dust, cannot compare to the Bodhisattva's merit. Why does the Bodhisattva not have clothes in the intermediate state, while Baijingni does? A: This is because their vows are different from the Bodhisattva's. After Baijingni offered clothes to monks from all directions, she made a vow: 'May I always wear clothes in every life, and may I not expose my body even in the intermediate state.' Due to the power of her vow, she is always born in places with abundant clothes. The intermediate state she experiences in her last life always has clothes. When entering the mother's womb, and even when being born, clothes do not leave her body. As her body gradually grows, she naturally attains the five robes after leaving home and receiving full ordination. Diligently correcting her behavior, she soon attains the fruit of Arhat. Even at the time of her final Nirvana, she uses these clothes to wrap her body for cremation. The various excellent deeds that the Bodhisattva cultivated in countless past kalpas were all dedicated to unsurpassed Bodhi, for the benefit and happiness of all sentient beings. Because of this practice and vow, although the Bodhisattva has various auspicious marks, he does not have clothes. The power of vows is different, and this should not be questioned. Next, according to the treatise, is there a need for sustenance (Dan Shi, solid food) in the intermediate state? A: The intermediate state does not need to rely on sustenance. The intermediate state of the desire realm must rely on sustenance. Q: What is the sustenance like for the intermediate state of the desire realm? Some say that the intermediate state of the desire realm, when it reaches a place with food, eats the food there; when it reaches a place with water, drinks the water there. It relies on these foods and drinks to sustain its life. This statement is unreasonable. Why? Because the number of intermediate beings is extremely large, making it difficult to provide for them all. The scriptures say that just like pouring rice from a bag into a food pot, the number is extremely dense. The intermediate beings of the five realms are scattered everywhere, and their number exceeds that of the rice. If the intermediate beings consume these foods and drinks, then all the food in the entire world would not be enough to provide for even the intermediate beings of dogs, let alone be sufficient for the rest of the intermediate beings. Moreover, the body of the intermediate being is extremely small and subtle. If it consumes heavy and coarse food, the body should disintegrate. It should be said that:
。中有食香。非食粗質。故無前過。謂有福者。歆饗清凈花果食等。輕妙香氣以自存活。若無福者。歆饗糞穢臭爛食等。輕細香氣以自存活。又彼所食香。氣極少。中有雖多而得賙濟。
次依論引世尊經中。作如是說。三事和合得入母胎。父母俱有染心和合。母身調適無病。是時及健達縛正現在前。此健達縛。爾時二心展轉現前。入母胎藏。此中三事和合者。一者父母交愛和合。二者母身是時調適。三者健達縛是時正現在前時。父母俱有染心和合者。謂父母俱起淫貪。而共合會。母身調適是時者。謂母起貪。身心悅豫。名身調適。持律者說。由母起貪。身心渾濁。如春夏水渾濁而流。不能自持。名身渾濁。母腹清凈無風熱痰。互增逼切。故名無病。由此九月或十月中。任持胎子令不損壞。言是時者。謂諸母邑有穢惡事。日月恒有血水流出。此若過多。由稀濕故不得成胎。此若太少。由干稠故亦不成胎。若此血水。不少不多。不幹不濕。方得成胎。名為是時。是中有者入胎時故。謂母血水于最後時。余有二滴。父精最後余有一滴。展轉和合方得成胎。及健達縛正現在前者。謂即中有。此處現在前。非於余處。非前非后。此健達縛。爾時二心展轉現前入母胎藏者。謂健達縛將入胎時。于父于母愛恚二心展轉現起。方
【現代漢語翻譯】 現代漢語譯本：中有（Antarabhava，指死亡到投胎之間的過渡期）眾生食用香氣，而非粗糙的物質，因此沒有先前的過失。有福報的眾生，享用清凈的花果等食物散發的輕妙香氣來維持生命；沒有福報的眾生，則享用糞便、腐爛食物等散發的輕微香氣來維持生命。而且他們所食用的香氣極少，雖然中有眾生數量眾多，但也能得到賙濟。
接下來，根據論典引用世尊的經典，這樣說：三種條件和合才能入母胎。父母雙方都有染污之心並且和合，母親身體調適沒有疾病，這時健達縛（Gandharva，指尋找投胎機會的眾生）正好出現。這個健達縛，在那個時候，對父母的愛和嗔恨兩種心交替出現，從而進入母胎。這裡所說的三種條件和合，一是父母交合的愛慾和合，二是母親身體在那個時候調適，三是健達縛在那個時候正好出現。父母雙方都有染污之心並且和合，是指父母雙方都生起淫慾貪念，然後共同交合。母親身體調適，是指母親生起貪念，身心愉悅，這叫做身體調適。持律者說，由於母親生起貪念，身心變得渾濁，就像春夏天的水渾濁地流動，不能自我控制，這叫做身體渾濁。母親腹部清凈，沒有風、熱、痰等互相增加逼迫，所以叫做沒有疾病。因此，九個月或十個月中，能夠任持胎兒而不使其損壞。所說的『是時』，是指各個母親的身體有污穢的事情，日月經常有血水流出。如果血水過多，因為稀薄潮濕的緣故就不能成胎；如果血水太少，因為乾燥粘稠的緣故也不能成胎。如果這些血水不多不少，不幹不濕，才能成胎，這叫做『是時』。『是中有』，是指入胎的時候，母親的血水在最後的時候，剩餘兩滴，父親的精液最後剩餘一滴，交替和合才能成胎。『及健達縛正現在前』，是指中有眾生，在這裡出現，而不是在其他地方，不是之前也不是之後。『此健達縛，爾時二心展轉現前入母胎藏』，是指健達縛將要入胎的時候，對於父親和母親，愛和嗔恨兩種心交替出現，才
【English Translation】 English version: The Antarabhava (intermediate state between death and rebirth) beings consume scents, not coarse matter, therefore they have no prior faults. Those with merit subsist on the subtle and wonderful scents emanating from pure flowers, fruits, and other foods. Those without merit subsist on the subtle scents emanating from feces, rotten food, and the like. Moreover, the scent they consume is extremely small, but even though the number of Antarabhava beings is large, they are still provided for.
Next, according to the treatises, the World Honored One's sutras say this: Three conditions must come together for conception to occur in the mother's womb. Both parents must have defiled minds and unite, the mother's body must be in a suitable and healthy condition, and at that time, the Gandharva (being seeking rebirth) must be present. This Gandharva, at that time, experiences alternating feelings of love and aversion towards the parents, and thus enters the mother's womb. The three conditions coming together are: first, the union of the parents' loving desire; second, the mother's body being in a suitable condition at that time; and third, the Gandharva being present at that time. Both parents having defiled minds and uniting means that both parents generate lustful desire and then unite. The mother's body being in a suitable condition means that the mother generates desire and her body and mind are joyful, which is called a suitable condition. Those who uphold the Vinaya say that because the mother generates desire, her body and mind become turbid, like water flowing turbidly in spring and summer, unable to control itself, which is called a turbid body. The mother's womb is clean, without wind, heat, or phlegm increasing and pressing against each other, so it is called without illness. Therefore, for nine or ten months, it can support the fetus without damaging it. 'At that time' refers to the fact that the bodies of all mothers have impure things, and blood flows out every month. If there is too much blood, it cannot form a fetus because it is thin and moist; if there is too little blood, it cannot form a fetus because it is dry and thick. Only if there is not too much or too little blood, and it is neither dry nor moist, can a fetus be formed, which is called 'at that time'. 'The Antarabhava' refers to the time of entering the womb, when the mother's blood has two drops remaining at the end, and the father's semen has one drop remaining at the end, and they alternately unite to form a fetus. 'And the Gandharva being present' refers to the Antarabhava being present here, not in other places, not before and not after. 'This Gandharva, at that time, experiences alternating feelings of love and aversion towards the parents and enters the mother's womb' means that when the Gandharva is about to enter the womb, alternating feelings of love and aversion towards the father and mother arise, and only then
得入胎。若男中有將入胎時。于母起愛。于父起恚。
次依論問。中有何處入于母胎。有作是說。中有無礙。隨所樂處而便入胎。問若中有身無能障礙。如何依住此母胎中。答業力所拘。故依此住。有情業力。不可思議。無障礙物令有障礙。是故於此不應為難。應作是說。中有入胎必從生門。是所愛故。由此理趣諸雙生者。後生為長。所以者何。先入胎者。必后出故。問菩薩中有。何處入胎。答從右脅入。正知入胎。于母母想。無淫愛故。復有說者。從生門入。諸卵胎生法應爾故。問輪王獨覺先中有位。何處入胎。答從右脅入。正知入胎。于母母想。無淫愛故。復有說者。從生門入。諸卵胎生法應爾故。有餘師說。菩薩福智極增上故。將入胎時。無顛倒想不起淫愛。輪王獨覺。雖有福慧非極增上。將入胎時。雖無倒想亦起淫愛。故入胎位。必從生門入也。
次依論引施設論說。若彼父母。福業增上。子福業劣。不得入胎。若彼父母福業劣薄。子福業勝。不得入胎。要父母子三福業等。方得入胎。
問若富貴丈夫與貧賤女合。或富貴女人與貧賤男合。如何中有亦得入胎。答富貴男子與貧賤女人合時。必于自身起下劣想。于彼女人生尊勝想。富貴女人與貧賤男子合時。必于自身生下劣想。于彼男子起尊
【現代漢語翻譯】 現代漢語譯本： 將要投生。如果男子在中有身（antarabhava，指死亡到投生之間的過渡狀態）時，對母親產生愛戀，對父親產生憎恨。 接下來根據論著提問。中有身從何處進入母親的子宮？有人這樣說，中有身沒有阻礙，隨其所樂之處便可入胎。問：如果中有身沒有阻礙，如何依附於這個母親的子宮中？答：被業力所束縛，所以依附於此。有情的業力，不可思議。沒有障礙的事物也會產生障礙。因此，對此不應提出疑問。應該這樣說，中有身入胎必定從產門進入，因為那是所愛之處。由此道理，那些雙胞胎，后出生的為兄長。為什麼呢？因為先入胎的，必定后出來。問：菩薩（Bodhisattva，為救度眾生而發願成佛的人）的中有身，從何處入胎？答：從右脅進入，以正念進入，對母親只有母親的想法，沒有淫慾之愛。還有人說，從產門進入，因為所有卵生和胎生的眾生都應如此。問：轉輪王（cakravartin，擁有統治世界的理想明君）和獨覺（pratyekabuddha，不依靠他人教導而獨自證悟的人）在先前的中有身階段，從何處入胎？答：從右脅進入，以正念進入，對母親只有母親的想法，沒有淫慾之愛。還有人說，從產門進入，因為所有卵生和胎生的眾生都應如此。還有其他論師說，菩薩的福德和智慧極其增上，所以在將要入胎時，沒有顛倒的想法，不起淫慾之愛。轉輪王和獨覺，雖然有福德和智慧，但並非極其增上，所以在將要入胎時，雖然沒有顛倒的想法，也會產生淫慾之愛。所以入胎的位置，必定是從產門進入。 接下來根據論著引用《施設論》的說法。如果父母的福業增上，子女的福業低劣，就不能入胎。如果父母的福業低劣，子女的福業殊勝，也不能入胎。必須父母和子女三者的福業相等，才能入胎。 問：如果富貴的丈夫與貧賤的女子結合，或者富貴的女人與貧賤的男子結合，中有身如何也能入胎？答：富貴的男子與貧賤的女子結合時，必定對自己產生低劣的想法，對那個女子產生尊勝的想法。富貴的女人與貧賤的男子結合時，必定對自己產生低劣的想法，對那個男子產生尊勝的想法。
【English Translation】 English version: Will be reborn. If a male, when in the antarabhava (intermediate state between death and rebirth), develops love for the mother and hatred for the father. Next, according to the treatise, it is asked: From where does the antarabhava enter the mother's womb? Some say that the antarabhava is unimpeded and enters the womb wherever it pleases. Question: If the antarabhava's body is unimpeded, how does it rely on and reside in this mother's womb? Answer: It is constrained by the force of karma, therefore it relies on this residence. The karma of sentient beings is inconceivable. Things without obstacles can be made into obstacles. Therefore, one should not question this. It should be said that the antarabhava's entry into the womb must be from the birth canal, because that is the place of love. From this reasoning, those who are twins, the one born later is the elder. Why? Because the one who enters the womb first must come out later. Question: From where does the antarabhava of a Bodhisattva (one who vows to become a Buddha to save all beings) enter the womb? Answer: From the right side, entering with right mindfulness, having only the thought of 'mother' towards the mother, without lustful love. Others say that it enters from the birth canal, because all oviparous and viviparous beings should be like this. Question: From where do a Cakravartin (ideal universal ruler) and a Pratyekabuddha (one who attains enlightenment independently) enter the womb in their previous antarabhava state? Answer: From the right side, entering with right mindfulness, having only the thought of 'mother' towards the mother, without lustful love. Others say that it enters from the birth canal, because all oviparous and viviparous beings should be like this. Some other teachers say that because the Bodhisattva's merit and wisdom are extremely increased, when about to enter the womb, there are no inverted thoughts and no lustful love arises. Although the Cakravartin and Pratyekabuddha have merit and wisdom, they are not extremely increased, so when about to enter the womb, although there are no inverted thoughts, lustful love also arises. Therefore, the position of entering the womb must be from the birth canal. Next, according to the treatise, quoting the Shishe Lun (Treatise on Establishments), it says: If the parents' merit and karma are increased, and the child's merit and karma are inferior, the child cannot enter the womb. If the parents' merit and karma are inferior, and the child's merit and karma are superior, the child cannot enter the womb. Only when the merit and karma of the parents and the child are equal can the child enter the womb. Question: If a wealthy husband unites with a poor woman, or a wealthy woman unites with a poor man, how can the antarabhava also enter the womb? Answer: When a wealthy man unites with a poor woman, he must have inferior thoughts about himself and superior thoughts about that woman. When a wealthy woman unites with a poor man, she must have inferior thoughts about herself and superior thoughts about that man.
勝想。貧賤男子與富貴女人合時。必于自身生尊勝想。于彼女人起下劣想。貧賤女人與富貴男子合時。必于自身起尊勝想。于彼男子生下劣想。子于父母。將入胎位。應知亦然。故入胎時皆有等義。
次依論問。中有微細。一切墻壁山崖樹木皆不能礙。此彼中有為相礙耶。有作是說。此彼中有亦不相礙。以極微細相觸身時不覺知故。復有說者。此彼中有亦互相礙。以相遇時此彼展轉有語言故。問若爾寧說中有無礙。答于余無礙。非謂中有。問此彼中有皆相礙耶。答自類相礙。非於余類。謂地獄中有。但礙地獄中有。乃至天中有但礙天中有。有作是說。劣礙於勝。以粗重故。勝不礙劣。以細輕故。謂地獄中有礙五中有。傍生中有礙四中有。鬼界中有礙三中有。人中有礙二中有。天中有唯礙天中有。
又正法念經云。有十七種中陰有法。汝當繫念行寂滅道。若天若人念此道者。終不畏於閻羅使者之所加害。何等十七中陰有耶。
第一若人中死生於天上。則見樂相中陰。猶如白疊垂欲墮地。細軟白凈。見園林華池。聞諸歌舞戲笑。次聞諸香。一切愛樂。無量種物。和合細觸。即生天上。以善業故現得天樂。含笑怡悅顏色清凈。親族兄弟悲啼號泣。以善相故不聞不見。心亦不念。于臨終時初生樂處。天身相
【現代漢語翻譯】 現代漢語譯本 勝想。貧賤男子與富貴女人結合時，必定對自己產生尊貴優勝的想法，對那女人產生卑賤低劣的想法。貧賤女人與富貴男子結合時，必定對自己產生尊貴優勝的想法，對那男子產生卑賤低劣的想法。子女對於父母，將要進入胎位時，應該知道也是這樣。所以進入胎位時都有平等的意義。
接下來根據論著提問。中有（bardo，指死亡到轉世之間的過渡狀態）非常微細，一切墻壁、山崖、樹木都不能阻礙。那麼此中有和彼中有會互相阻礙嗎？有人這樣說，此中有和彼中有也不會互相阻礙，因為極其微細，相互接觸身體時不會察覺。又有人說，此中有和彼中有也會互相阻礙，因為相遇時彼此之間會有語言交流。問：如果這樣，又怎麼能說中有沒有阻礙呢？答：對於其他事物沒有阻礙，不是說中有之間沒有阻礙。問：此中有和彼中有都會互相阻礙嗎？答：同類之間會互相阻礙，不同類之間不會。比如地獄中有，只會阻礙地獄中有；乃至天上有，只會阻礙天上有。有人這樣說，弱的會阻礙強的，因為粗重；強的不會阻礙弱的，因為細微輕盈。比如地獄中有會阻礙五種中有，傍生（animals）中有會阻礙四種中有，鬼界中有會阻礙三種中有，人中有會阻礙兩種中有，天上有隻會阻礙天上有。
另外，《正法念經》說，有十七種中陰有法。你應該專心繫念，修行寂滅之道。如果天人和人唸誦此道，最終不會畏懼閻羅使者（Yama's messengers，地獄使者）的加害。哪十七種中陰有呢？
第一種，如果人死後生到天上，就會見到快樂景象的中陰。猶如白色細布垂落將要落地，細軟潔白。見到園林華池，聽到各種歌舞嬉笑，接著聞到各種香味，一切都令人喜愛。無數種事物和諧地帶來細微的觸感，隨即生到天上。因為善業的緣故，顯現獲得天上的快樂，含笑喜悅，容顏清凈。親族兄弟悲傷啼哭，因為善相的緣故，聽不到也看不到，心中也不會思念。在臨終時最初生起快樂的地方，天人的身相。
【English Translation】 English version Superior Thought. When a poor and lowly man unites with a rich and noble woman, he will certainly generate a superior and victorious thought about himself, and a base and inferior thought about that woman. When a poor and lowly woman unites with a rich and noble man, she will certainly generate a superior and victorious thought about herself, and a base and inferior thought about that man. It should be known that the same applies to children in relation to their parents when entering the womb. Therefore, there is equality in meaning when entering the womb.
Next, based on the treatise, a question is posed. The bardo (中有, the intermediate state between death and rebirth) is extremely subtle, and all walls, cliffs, and trees cannot obstruct it. Do this bardo and that bardo obstruct each other? Some say that this bardo and that bardo do not obstruct each other because they are extremely subtle, and one does not perceive when they touch each other's bodies. Others say that this bardo and that bardo do obstruct each other because when they meet, they communicate with each other. Question: If so, how can it be said that the bardo is unobstructed? Answer: It is unobstructed in relation to other things, but not in relation to other bardos. Question: Do this bardo and that bardo all obstruct each other? Answer: They obstruct each other within the same category, but not in different categories. For example, the bardo of hell obstructs only the bardo of hell; and the bardo of the heavens obstructs only the bardo of the heavens. Some say that the inferior obstructs the superior because it is coarse and heavy; the superior does not obstruct the inferior because it is subtle and light. For example, the bardo of hell obstructs five types of bardos, the bardo of animals (傍生) obstructs four types of bardos, the bardo of the ghost realm obstructs three types of bardos, the bardo of humans obstructs two types of bardos, and the bardo of the heavens obstructs only the bardo of the heavens.
Furthermore, the Saddharma Smṛtyupasthāna Sūtra states that there are seventeen types of bardo existence. You should focus your mind and practice the path of quiescence. If gods, humans, or people recite this path, they will ultimately not fear the harm inflicted by Yama's messengers (閻羅使者, messengers of hell). What are these seventeen types of bardo existence?
First, if a person dies and is reborn in the heavens, they will see the bardo of joyful appearances, like a white silk cloth hanging down and about to fall to the ground, soft, white, and pure. They will see gardens, flower ponds, and hear various songs, dances, and laughter. Then they will smell various fragrances, and everything will be delightful. Countless things harmoniously bring subtle sensations of touch, and they will immediately be reborn in the heavens. Because of good karma, they will manifest and obtain heavenly bliss, smiling with joy, and their countenance will be pure. Relatives and siblings will weep with sorrow, but because of the auspicious signs, they will not hear or see them, nor will they think of them in their minds. At the moment of death, in the place where happiness first arises, the form of a deva (天身相, heavenly being).
似。如印文成。見天勝處。即生愛境故受天身。是則名曰初生中陰有也。
第二中陰有者若閻浮提人。命終生郁單越。則見細軟赤疊可愛之色。即生貪心。以手捉持舉手攬之。如攬虛空。親族謂之兩手摸空。復有風吹。若此病人冬寒之時。暖風來吹除其寒苦。若暑熱時。涼風來吹除其鬱蒸。令心喜樂。以心緣故。不聞哀泣悲啼之聲。若其業動其心亦動。聞其悲聲。吹生異處。是故親族臨終悲哭甚為障礙。若不妨礙生郁單越。中間次第有善相出。見青蓮花池。鵝鴨鴛鴦充滿池中。即走往趣入中游戲。欲入母胎。從華池出行於陸地。見於父母欲染和合。因於不凈。以顛倒見。見其父身。乃是雄鵝。母為雌鵝。若男子生。自見其身作雄鵝身。若女人生。自見其身作雌鵝身。若男子生。于父生礙於母生愛。若女人生。于父生。愛于母生礙。是名生郁單越第二中陰有也。
第三中陰有者。若閻浮提中死。生瞿耶尼。則有相現。若臨終時。見有屋宅盡作黃色。猶如金色遍覆如雲。見虛空中有黃疊相。舉手攬之。親族兄弟說言病人兩手攬空。是人爾時善有將盡。見身如牛。見諸牛群。如夢所見。若男子受生。見其父母和合而行不凈。自見人身。多有宅舍。見其父相。猶如特牛。除去其父與母和合。若女人生。自見其身猶
【現代漢語翻譯】 現代漢語譯本： 像印章蓋在泥上一樣。如果看到天界殊勝之處，就因為對美好的環境產生愛戀而接受天人的身體。這就叫做最初的中陰階段的存在。 第二種中陰階段的存在是，如果閻浮提（Jambudvipa，我們所居住的大陸）的人，命終后要往生到郁單越（Uttarakuru，四大部洲之一，以享樂著稱），就會看到柔軟的紅色絲綢般可愛的東西。於是就生起貪戀之心，用手去抓取，舉手攬抱，就像攬抱虛空一樣。親屬就說他兩手在空中摸索。又會有風吹來，如果這個病人在寒冷的冬天，有溫暖的風吹來，消除他的寒冷痛苦；如果在炎熱的夏天，有涼爽的風吹來，消除他的悶熱，使他心裡感到喜悅。因為心念的緣故，聽不到哀哭悲啼的聲音。如果他的業力發動，他的心也會隨之動搖，聽到悲傷的聲音，就會被吹到別的地方去投生。所以親屬在臨終時悲傷哭泣，是很嚴重的障礙。如果不妨礙他往生郁單越，中間就會次第出現好的景象，看到青蓮花池，池中充滿鵝、鴨、鴛鴦，就跑過去想要進入其中嬉戲。想要進入母胎時，就從華池出來，行走在陸地上，看到父母想要行淫。因為不清凈的緣故，產生顛倒的見解，看到父親的身體，就像雄鵝，母親就像雌鵝。如果是男子投生，就看到自己的身體變成雄鵝；如果是女子投生，就看到自己的身體變成雌鵝。如果是男子投生，就會對父親產生厭惡，對母親產生愛戀；如果是女子投生，就會對父親產生愛戀，對母親產生厭惡。這就叫做往生郁單越的第二種中陰階段的存在。 第三種中陰階段的存在是，如果閻浮提的人死了，要往生到瞿耶尼（Godaniya，四大部洲之一，以牛羊眾多著稱），就會有相應的景象出現。如果臨終時，看到房屋都變成黃色，就像金子一樣覆蓋，像云一樣。看到虛空中有黃色的絲綢，舉手去抓取。親屬兄弟就說病人兩手在空中抓取。這個人這時好的業力將要耗盡，看到自己的身體像牛，看到許多牛群，就像在夢中所見。如果是男子受生，看到他的父母交合行淫，自己看到人的身體，有很多宅舍，看到父親的形象，就像一頭公牛，想要除去他的父親，與母親交合。如果是女子投生，就看到自己的身體也像牛。
【English Translation】 English version: It is like a seal being impressed on clay. If one sees the superior places of the heavens, then due to love for the pleasant environment, one accepts a heavenly body. This is called the initial intermediate state of existence (bardo). The second intermediate state of existence is this: if a person from Jambudvipa (the continent we inhabit) dies and is to be reborn in Uttarakuru (one of the four great continents, known for its enjoyment), they will see soft, red, silk-like, and lovely things. Then, they will develop a greedy mind and try to grasp them with their hands, reaching out as if grasping empty space. Relatives will say that the sick person is groping in the air with both hands. Also, there will be wind blowing. If this sick person is experiencing cold in winter, a warm wind will come and blow away their cold suffering. If it is hot summer, a cool wind will come and blow away their sultriness, making their heart joyful. Because of the mind's focus, they will not hear the sounds of wailing and lamentation. If their karma moves, their mind will also move, and hearing the sad sounds, they will be blown to another place to be reborn. Therefore, relatives crying sadly at the time of death is a very serious obstacle. If it does not hinder their rebirth in Uttarakuru, good signs will appear in sequence in the intermediate state. They will see a blue lotus pond, filled with geese, ducks, and mandarin ducks, and they will run towards it, wanting to enter and play in it. When they want to enter the womb, they will come out of the lotus pond and walk on land, seeing their parents wanting to engage in sexual intercourse. Because of impurity, they develop a reversed view, seeing the father's body as a male goose and the mother as a female goose. If a male is to be born, he will see his own body as a male goose. If a female is to be born, she will see her own body as a female goose. If a male is to be born, he will feel aversion towards the father and love towards the mother. If a female is to be born, she will feel love towards the father and aversion towards the mother. This is called the second intermediate state of existence for rebirth in Uttarakuru. The third intermediate state of existence is this: if a person from Jambudvipa dies and is to be reborn in Godaniya (one of the four great continents, known for its abundance of cattle and sheep), corresponding signs will appear. If, at the time of death, they see houses all turning yellow, covered like gold, like clouds. They see yellow silk in the sky and reach out to grab it. Relatives and brothers will say that the sick person is grabbing at empty space with both hands. At this time, this person's good karma is about to be exhausted, and they see their body as a cow, and see many herds of cows, just like in a dream. If a male is to be born, he sees his parents engaging in sexual intercourse, and he sees a human body, with many houses, and sees the father's image as a bull, wanting to remove his father and engage in intercourse with the mother. If a female is to be born, she sees her own body also as a cow.
如乳牛。作如是念。何故特牛與彼和合。不與我對。如是念已。受女人身。是名生瞿耶尼第三中陰有也。
第四中陰有者。若閻浮提人。命終生於弗婆提界。則有相現。見青疊相。一切皆青遍覆虛空。見其屋宅悉如虛空。恐青疊隱以手遮之。親族說言遮空命終。見中陰身。猶如馬形。自見其父。猶如䭸馬。母如草馬。父母交會愛染和合。若男子生作如是念。我當與此草馬和合。若女人生。自見己身如草馬形。作如是念。如是䭸馬。何故不與我合。作是念已即受女身。是名生弗婆提第四中陰有也。
第五中陰有者。若郁單越人臨命終時。見上行相。若大業心。自在生天。以手攬空。如夢中所見。好華上妙之香。第一妙色香氣在手。見華生貪。今見此樹。我當升之。作是念已即上大樹。乃是升于須彌。見天世界花果莊嚴。我當遊行。是名郁單越人下品受生第五中陰有也。
第六中陰有者。若郁單越人以中業故。臨命終時欲生天上。則有相現。見蓮華池甚可愛樂。眾蜂莊嚴一切皆香。升此蓮華。須臾乘空而飛。猶如夢中生於天上。作如是念。我今當至勝蓮華池。是名郁單越人中品受生第六中陰有也。
第七中陰有者。郁單越人。以業勝故。生三十三天善法堂等。臨命終時。見勝妙堂莊嚴殊妙。其人
【現代漢語翻譯】 現代漢語譯本 如同乳牛一般。心中這樣想：『為什麼那頭公牛與它交合，卻不與我交合？』這樣想之後，便受生為女身。這稱為生於瞿耶尼洲（Goyaniye，四大部洲之一，位於西方）的第三種中陰有。
第四種中陰有是：如果閻浮提（Jambudvipa，四大部洲之一，我們所居住的洲）的人，命終后要生於弗婆提洲（Purvavideha，四大部洲之一，位於東方），就會出現這樣的景象：見到青色的疊嶂，一切都是青色的，遍佈虛空。見到房屋宅舍都如同虛空一般。因為害怕青色的疊嶂隱沒，便用手去遮擋。親族會說『遮擋虛空而命終』。見到中陰身，猶如馬的形狀。自己看到父親，猶如䭸馬（一種矮小的馬）。母親猶如草馬。父母交會愛染和合。如果是男子要投生，就會這樣想：『我應當與這草馬交合。』如果是女子要投生，自己看到自身如草馬的形狀，心中這樣想：『為什麼那䭸馬不與我交合？』這樣想之後，就受生為女身。這稱為生於弗婆提洲的第四種中陰有。
第五種中陰有是：如果郁單越洲（Uttarakuru，四大部洲之一，位於北方）的人臨命終時，見到向上升的景象。如果具有強大的業力，能夠自在地生天，就會用手去抓取虛空，如同夢中所見一般，美好的花朵和上妙的香氣，第一等美妙的顏色和香氣都在手中。因為見到花朵而生起貪愛，心想：『現在見到這棵樹，我應當攀登上去。』這樣想之後，就攀登大樹，實際上是攀登須彌山（Sumeru，佛教宇宙觀中的聖山）。見到天界世界花果莊嚴，心想：『我應當......』這稱為郁單越洲的人以下品受生的第五種中陰有。
第六種中陰有是：如果郁單越洲的人因為中等的業力，臨命終時想要生到天上，就會出現這樣的景象：見到蓮花池非常可愛，眾多的蜜蜂點綴，一切都充滿香氣。攀登這蓮花，一會兒就乘空飛行，猶如在夢中生到天上。心中這樣想：『我現在應當到達殊勝的蓮花池。』這稱為郁單越洲的人以中品受生的第六種中陰有。
第七種中陰有是：郁單越洲的人，因為殊勝的業力，要生到三十三天（Trayastrimsa，欲界六天之一）的善法堂等處。臨命終時，見到殊勝美妙的殿堂，莊嚴而特別美妙。那個人......
【English Translation】 English version Like a milk cow. Thinking thus: 'Why does that bull mate with it, but not with me?' After thinking this, one receives a female body. This is called the third intermediate state of existence for those born in Goyaniye (one of the four great continents, located in the west).
The fourth intermediate state of existence is: If a person from Jambudvipa (one of the four great continents, the continent we live on) is about to be born in Purvavideha (one of the four great continents, located in the east) after death, then a sign appears: seeing layers of blue, everything is blue, covering the entire sky. Seeing houses and dwellings as empty as the sky. Fearing that the blue layers will disappear, one uses their hands to cover them. Relatives will say, 'Covering the sky and dying.' Seeing the intermediate state body, like the shape of a horse. Seeing one's father as a ghodaka horse (a small horse). The mother is like a grass horse. The parents meet, with love and attachment uniting. If a man is to be born, he will think: 'I should mate with this grass horse.' If a woman is to be born, she sees herself as a grass horse, thinking: 'Why doesn't that ghodaka horse mate with me?' After thinking this, one is born as a female. This is called the fourth intermediate state of existence for those born in Purvavideha.
The fifth intermediate state of existence is: If a person from Uttarakuru (one of the four great continents, located in the north) is about to die, they see an upward-moving sign. If they have great karmic power and can freely be born in the heavens, they will grasp at the sky with their hands, as seen in a dream, with beautiful flowers and excellent fragrances, the finest colors and scents in their hands. Because of seeing the flowers, greed arises, thinking: 'Now that I see this tree, I should climb it.' After thinking this, they climb the great tree, which is actually climbing Mount Sumeru (the sacred mountain in Buddhist cosmology). Seeing the heavenly world adorned with flowers and fruits, thinking: 'I should...' This is called the fifth intermediate state of existence for those from Uttarakuru who are born in the lower realms.
The sixth intermediate state of existence is: If a person from Uttarakuru, due to intermediate karma, wants to be born in the heavens at the time of death, then a sign appears: seeing a lotus pond that is very lovely and delightful, adorned with many bees, everything is fragrant. Climbing this lotus, one flies through the air in an instant, as if born in the heavens in a dream. Thinking: 'I should now reach the excellent lotus pond.' This is called the sixth intermediate state of existence for those from Uttarakuru who are born in the middle realms.
The seventh intermediate state of existence is: People from Uttarakuru, due to superior karma, are to be born in places like the Sudharma Hall of the Trayastrimsa Heaven (one of the six heavens of the desire realm). At the time of death, they see a supremely wonderful hall, adorned and exceptionally beautiful. That person...
爾時即升勝堂。生此殿中以為天子。是名郁單越人生於天上受上品生第七中陰有也。
第八中陰有者。若郁單越人。臨命終時則有相現。見於園林遊戲之處。香潔可愛。聞之悅樂。不多苦惱。其心不濁。以清凈心即升空殿。見諸天眾游空而行。猶如夢中。三十三天勝妙可愛。一切五欲皆悉具足。從郁單越死。生此天中。是名郁單越人生此天處熏習遊戲及死時相第八中陰有也。
第九中陰有者。若瞿耶尼人命終生天。有二種業。何等為二。一者餘業。二者生業。生於天上。其人臨命終時則有相現。以善業故。垂捨命時。氣不咽濁。脈不斷壞。諸根清凈。見大池水。其水調適洋洋而流。浮至彼岸。既至彼岸。見諸天女第一端正。種種莊嚴戲笑歌舞。其人見已欲心親近。前抱女人。即時生天受天快樂。如夢中陰即滅。是名第九中陰有也(瞿耶尼人生有三品上中下業同一光明等一中陰一切相似不同郁單人三種受生差別相也)。
第十中陰有者。若弗婆提人。臨命終時。見於死相。見於自業。或見他業。或見殿堂殊勝莊嚴。心生歡喜。欲近受生。于殿堂外見眾婇女。與諸丈夫歌頌娛樂。于中陰有。作如是念。欲得同戲。即入戲眾。猶如睡覺即生天上。是名第十中陰有也。
第十一中陰有者。諸餓鬼等惡
【現代漢語翻譯】 現代漢語譯本 這時，（此人）立即升到殊勝的殿堂，並在此殿中出生成為天子。這被稱為郁單越（Uttarakuru，北俱盧洲）人死後生於天上，屬於上品生的第七中陰有（Antarabhava，中陰身）狀態。
第八中陰有是：如果郁單越人臨命終時，就會有預兆顯現，看到園林和嬉戲之處，香潔可愛，聽到後感到喜悅快樂，沒有太多苦惱，內心不混濁。以清凈心立即升到空中殿堂，看到諸天眾在空中游行，猶如夢中。三十三天（Trayastrimsa，欲界六天之一）殊勝美妙可愛，一切五欲都完全具備。從郁單越死去，生到此天中。這被稱為郁單越人在此天處所熏習的嬉戲以及死亡時的景象，屬於第八中陰有狀態。
第九中陰有是：如果瞿耶尼（Purvavideha，東勝身洲）人命終後生天，有兩種業，哪兩種呢？一是餘業，二是生業。生於天上。此人臨命終時，就會有預兆顯現。因為善業的緣故，臨捨棄生命時，氣息不阻塞混濁，脈搏不斷裂損壞，諸根清凈，見到大的池水，池水適宜，緩緩流動，漂浮到彼岸。到達彼岸后，見到諸天女第一端正，以各種裝飾莊嚴自身，嬉戲歌舞。此人見到后，生起慾望想要親近，上前擁抱女人，立即生天，享受天上的快樂。如夢一般，中陰立即消滅。這被稱為第九中陰有。（瞿耶尼人所生的有分為上中下三品，上中下業所見的光明等以及中陰狀態都相似，不同於郁單越人三種受生的差別相。）
第十中陰有是：如果弗婆提（Aparagodaniya，西牛賀洲）人臨命終時，會見到死亡的景象，見到自己的業，或者見到他人的業，或者見到殿堂殊勝莊嚴，內心生起歡喜，想要靠近並接受轉生。在殿堂外見到眾多婇女，與諸丈夫歌頌娛樂。在中陰有狀態中，產生這樣的念頭，想要一同嬉戲，就進入嬉戲的人群中，猶如睡覺一般就生到天上。這被稱為第十中陰有。
第十一中陰有是：諸餓鬼等惡
【English Translation】 English version At that time, (this person) immediately ascends to the excellent hall and is born in this palace as a Deva (celestial being). This is called the Uttarakuru (Northern Kurus) person being born in the heavens, belonging to the seventh Antarabhava (intermediate state of existence) of the superior birth.
The eighth Antarabhava is: If an Uttarakuru person is about to die, there will be signs appearing, seeing gardens and places of amusement, fragrant, clean, and lovely, hearing which brings joy and happiness, without much suffering, and the mind is not turbid. With a pure mind, they immediately ascend to the aerial palace, seeing the Devas traveling in the air, like in a dream. The Trayastrimsa Heaven (Heaven of Thirty-Three, one of the six heavens of desire realm) is excellent, wonderful, and lovely, with all five desires fully equipped. Dying from Uttarakuru, they are born in this heaven. This is called the Uttarakuru person's learning of amusement in this heavenly place and the appearance at the time of death, belonging to the eighth Antarabhava state.
The ninth Antarabhava is: If a Purvavideha (Eastern Videha) person dies and is born in the heavens, there are two kinds of karma, what are the two? One is residual karma, and the other is birth karma. They are born in the heavens. When this person is about to die, there will be signs appearing. Because of good karma, when about to give up life, the breath is not obstructed and turbid, the pulse does not break, and the senses are pure. They see a large pool of water, the water is suitable and flows slowly, floating to the other shore. After reaching the other shore, they see the Deva women, who are the most upright, adorning themselves with various decorations, playing, laughing, singing, and dancing. After seeing this, the person develops a desire to get close and embraces the woman, immediately being born in the heavens and enjoying heavenly bliss. Like a dream, the intermediate state immediately disappears. This is called the ninth Antarabhava. (The births of Purvavideha people are divided into three grades: superior, middle, and inferior. The light seen by the superior, middle, and inferior karma, etc., and the intermediate state are similar, unlike the different aspects of the three types of births of Uttarakuru people.)
The tenth Antarabhava is: If an Aparagodaniya (Western Godaniya) person is about to die, they will see the appearance of death, see their own karma, or see the karma of others, or see the palace being excellent and magnificent, and the mind arises with joy, wanting to get close and accept rebirth. Outside the palace, they see many consorts, singing and entertaining with the men. In the intermediate state, they have such a thought, wanting to play together, and enter the crowd of players, and like sleeping, they are born in the heavens. This is called the tenth Antarabhava.
The eleventh Antarabhava is: The evil of the hungry ghosts, etc.
業既盡。受余善業。本于余道所作善業。猶如父母。欲生天中則有相現若餓鬼中死。欲生天上。于餓鬼中飢渴燒身。常貪慾食。常念漿水。欲命終時不復起念。本念皆滅。一切惡業皆悉不近。雖見飲食。唯以目視。如人夢中見食不飲。見天可愛即走往趣。至於彼處。即生天上。是名第十一中陰有也。
第十二中陰有者。以愚癡故受畜生身。無量種類。受百千億生死之身。墮于地獄餓鬼畜生。輪轉世間不可窮盡。以余善業畜生中死。生二天處。或生四天王天。或生三十三天。于畜生惡道。苦報欲盡。將得脫身。則有相現。臨命終時。見光明現以余善業癡心薄少。或見樂處即走往趣。如夢所見走往趣之。即生天上。是名第十二中陰有也。
第十三中陰有者。地獄眾生。希有難得生於天上。余善因緣。如業成熟。是地獄人以業盡故。將欲得脫。從此地獄臨命終時則有相現。命欲終時。若諸獄卒擲置鑊中。猶如水沫滅已不生。若以棒打。隨打即死不復更生。若置鐵函。置已即死。不復更生。若置灰河。入已消融。不復更生。若鐵棒打。隨打即死滅已不生。若諸鐵鳥食已不生。若諸惡獸啖已不生。是地獄人惡業既盡。命終之後。不復見於閻羅獄卒。如油炷盡則無燈發。地獄中陰有相不現。忽于虛空中見有第一歌舞戲
【現代漢語翻譯】 現代漢語譯本 業力耗盡后，承受剩餘的善業。這些善業源於之前所修的善道，就像父母一般。如果想往生天界，就會顯現相應的徵兆。如果從餓鬼道死亡，想往生天界，在餓鬼道中會感到飢渴焚身，總是貪求食物，總是想著漿水。臨命終時，不再生起這些念頭，之前的念頭全部消失，一切惡業都不能靠近。即使看見飲食，也只是用眼睛看，就像人在夢中看見食物卻不能飲用。看見天界的可愛景象，就跑過去。到達那裡，就往生天界。這稱為第十一中陰有。
第十二中陰有，因為愚癡的緣故，承受畜生之身，種類繁多，承受成百上千億次的生死輪迴，墮入地獄、餓鬼、畜生道，在世間輪轉沒有窮盡。憑藉剩餘的善業，從畜生道死亡，往生到二天處，或者往生到四天王天，或者往生到三十三天。在畜生道的惡報即將結束，將要脫離畜生道時，就會顯現相應的徵兆。臨命終時，看見光明出現，因為剩餘的善業和稀薄的癡心，或者看見快樂的地方就跑過去，就像在夢中所見一樣跑過去。就往生到天界。這稱為第十二中陰有。
第十三中陰有，地獄眾生，極其稀有難得才能往生到天界。憑藉剩餘的善因緣，就像業力成熟一樣。這些地獄眾生因為惡業耗盡，將要脫離地獄，從地獄臨命終時就會顯現相應的徵兆。將要命終時，如果獄卒將他們扔進鑊湯中，就像水沫一樣消失不再產生。如果用棒子打，隨著擊打立即死亡不再復生。如果放置在鐵箱中，放置后立即死亡。如果放置在灰河中，進入后立即消融。如果用鐵棒擊打，隨著擊打立即死亡不再產生。如果鐵鳥吞食后不再產生。如果惡獸吞噬后不再產生。這些地獄眾生惡業耗盡后，命終之後，不再看見閻羅王和獄卒，就像油燈燃盡后不再發光一樣。地獄中陰有的景象不再顯現。忽然在虛空中看見第一流的歌舞戲樂。
【English Translation】 English version When karma is exhausted, one receives the remaining good karma. This good karma originates from the good deeds performed in previous paths, like parents. If one desires to be reborn in the heavens, corresponding signs will appear. If one dies in the preta (hungry ghost) realm, desiring to be reborn in the heavens, one will experience burning hunger and thirst in the preta realm, always craving food and thinking of watery drinks. At the moment of death, these thoughts no longer arise; the previous thoughts all disappear, and all evil karma cannot approach. Even if one sees food and drink, one only looks at it with the eyes, like a person in a dream who sees food but cannot drink it. Seeing the lovely sights of the heavens, one runs towards them. Arriving there, one is reborn in the heavens. This is called the eleventh bardo (intermediate state of existence).
The twelfth bardo: because of ignorance, one receives the body of an animal, of countless kinds, enduring hundreds of thousands of millions of births and deaths, falling into hell, the preta realm, and the animal realm, revolving in the world without end. Relying on the remaining good karma, one dies in the animal realm and is reborn in the two deva (god) realms, or in the Cāturmahārājika (Four Heavenly Kings) heaven, or in the Trāyastriṃśa (Thirty-three) heaven. When the evil retribution in the animal realm is about to end, and one is about to escape from the animal realm, corresponding signs will appear. At the moment of death, one sees light appear, because of the remaining good karma and the thinness of ignorance, or one sees a happy place and runs towards it, just as one runs towards what is seen in a dream. One is then reborn in the heavens. This is called the twelfth bardo.
The thirteenth bardo: it is rare and difficult for beings in hell to be reborn in the heavens. Relying on the remaining good causes and conditions, just as karma matures. These hell beings, because their evil karma is exhausted, are about to escape from hell, and corresponding signs will appear at the moment of death in hell. When about to die, if the hell wardens throw them into a cauldron, they disappear like a water bubble and do not reappear. If they are beaten with a stick, they die immediately upon being struck and do not reappear. If they are placed in an iron box, they die immediately upon being placed there. If they are placed in a river of ashes, they dissolve upon entering. If they are struck with an iron rod, they die immediately upon being struck and do not reappear. If iron birds eat them, they do not reappear. If evil beasts devour them, they do not reappear. After the evil karma of these hell beings is exhausted, after death, they no longer see Yama (the lord of death) and the hell wardens, just as a lamp goes out when the oil is exhausted. The signs of the hell bardo no longer appear. Suddenly, in the empty sky, one sees the finest singing, dancing, and entertainment.
笑。香風觸身受第一樂。欲近生有。或生三十三天。或生四天王天。是名第十三中陰有也。
第十四中陰有者若人中死還生人中。則有相現。于臨終時見如是相見大石山。猶如影相。在其身上。爾時其人作如是念。此山或當墮我身上。是故動手欲遮此山。親里見之。謂為觸于虛空。既見此已。又見此山。猶如白㲲。即升此㲲。乃見赤㲲。次第臨終復見光明。見其父母愛慾和合。而起顛倒。若男子生。自見其身與母交會。謂父妨礙。若女人生。自見其身與父交會。謂母妨礙。當於爾時。中陰即壞生陰次起。如印所印。印壞文成。是名人中命終還生人中。是名第十四中陰有也。
第十五中陰有者。天中命終還生天上。則無苦惱。如余天子。命終之時愛別離苦。墮于地獄餓鬼畜生。如此天子。不失己身莊嚴之具。亦無餘天坐其本處。坐于勝天。若四天處。命終之後。生三十三天。可愛勝相。是名第十五中陰有相續道也。
第十六中陰有道相續者。若從上天還生下天。見眾蓮華園林流池。皆亦不如。既見此已。飢渴苦惱。渴仰欲得即往彼生。如是雖同生天二種中陰有二種相生。是名第十六中陰有相續道也。
第十七中陰有相續道者。若弗婆提人。生瞿陀尼。有此等相。瞿陀尼人。生弗婆提。復有何相
【現代漢語翻譯】 現代漢語譯本：笑聲。香風觸及身體，感受第一種快樂。想要接近有情眾生。或者生於三十三天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界），或者生於四天王天（Cāturmahārājika，位於須彌山腰的天界）。這被稱為第十三種中陰有。
第十四種中陰有是，如果有人在人道中死亡后還生於人道，就會顯現出相應的景象。在臨終時，會看到這樣的景象：看到巨大的石山，猶如影像一般，壓在自己身上。這時，這個人會這樣想：『這座山或許會掉到我身上。』因此動手想要遮擋這座山。親人們看到這種情況，認為他是在觸控虛空。看到這些之後，又看到這座山，猶如白色的毛織物。隨即登上這塊毛織物，又看到紅色的毛織物。漸漸地，臨終時又見到光明，見到父母愛慾交合，因而生起顛倒妄想。如果是男子投生，會看到自己與母親交合，認為父親妨礙了自己；如果是女子投生，會看到自己與父親交合，認為母親妨礙了自己。當在這個時候，中陰身就壞滅，生陰隨即生起，就像印章蓋在東西上一樣，印章壞了，文字就形成了。這就是人在人道命終后還生於人道的情況，被稱為第十四種中陰有。
第十五種中陰有是，如果天人在天道中命終后還生於天道，就不會有苦惱。就像其他天子一樣，在命終之時會有愛別離的痛苦，墮入地獄、餓鬼、畜生道。但這樣的天子，不會失去自己身上的莊嚴之具，也沒有其他天人會坐在他的位置上，而是會坐在更殊勝的天界。如果在四天王天命終之後，生於三十三天，會顯現出可愛殊勝的景象。這被稱為第十五種中陰有相續道。
第十六種中陰有相續道是，如果從上層天界還生到下層天界，會覺得眾多的蓮花、園林、流水池塘，都不如以前的殊勝。看到這些景象后，會感到飢渴苦惱，渴望得到，於是就往那裡投生。像這樣，雖然同樣是生於天界，但兩種中陰有，有兩種不同的相續產生。這被稱為第十六種中陰有相續道。
第十七種中陰有相續道是，如果弗婆提（Pūrvavideha，四大部洲之一，位於須彌山東方）的人，生到瞿陀尼（Godānīya，四大部洲之一，位於須彌山西方），會有這些景象。那麼瞿陀尼的人，生到弗婆提，又會有什麼景象呢？
【English Translation】 English version: Laughter. The fragrant breeze touches the body, experiencing the first joy. Desiring to be close to sentient beings. Either being born in Trayastrimsa (the Heaven of Thirty-Three, a celestial realm located on the summit of Mount Sumeru in Buddhist cosmology), or being born in Cāturmahārājika (the Heaven of the Four Heavenly Kings, a celestial realm located halfway up Mount Sumeru). This is called the thirteenth intermediate state of existence (Antarābhava).
The fourteenth intermediate state of existence is, if a person dies in the human realm and is reborn in the human realm, then corresponding signs will appear. At the time of death, one sees such signs: seeing a large stone mountain, like a shadow, pressing down on oneself. At this time, the person thinks, 'This mountain might fall on me.' Therefore, one reaches out to try to block the mountain. Relatives see this and think that the person is touching empty space. After seeing this, one sees the mountain as if it were white wool. Then one ascends this wool, and then sees red wool. Gradually, at the time of death, one sees light again, and sees one's parents engaging in sexual intercourse, thus arousing inverted thoughts. If a male is to be born, he sees himself having intercourse with his mother, and thinks that his father is obstructing him; if a female is to be born, she sees herself having intercourse with her father, and thinks that her mother is obstructing her. At this time, the intermediate state of existence is destroyed, and the state of becoming arises, like a seal being stamped on something. When the seal is broken, the writing is formed. This is the situation of a person dying in the human realm and being reborn in the human realm, and is called the fourteenth intermediate state of existence.
The fifteenth intermediate state of existence is, if a deva (celestial being) dies in the heavenly realm and is reborn in the heavenly realm, there will be no suffering. Like other devas, at the time of death, there will be the suffering of separation from loved ones, falling into the hells, the realm of hungry ghosts, and the animal realm. But such a deva will not lose the adornments on his body, nor will other devas sit in his place, but will sit in a more superior heavenly realm. If one dies in Cāturmahārājika, and is reborn in Trayastrimsa, a lovely and superior sight will appear. This is called the fifteenth continuous path of the intermediate state of existence.
The sixteenth continuous path of the intermediate state of existence is, if one is reborn from a higher heavenly realm to a lower heavenly realm, one will feel that the many lotuses, gardens, and flowing ponds are not as superior as before. After seeing these sights, one will feel hunger and thirst, and desire to obtain them, so one will be reborn there. In this way, although both are born in the heavenly realm, the two kinds of intermediate states of existence have two different kinds of continuity arising. This is called the sixteenth continuous path of the intermediate state of existence.
The seventeenth continuous path of the intermediate state of existence is, if a person from Pūrvavideha (one of the four great continents, located east of Mount Sumeru) is born in Godānīya (one of the four great continents, located west of Mount Sumeru), there will be these signs. Then what signs will there be if a person from Godānīya is born in Pūrvavideha?
。如是二天下人。彼此互生。皆以一相。臨命終時見黑闇窟。於此窟中有赤電光。下垂如幡。或赤或白。其人見之。以手攬捉。現陰即滅。以手接幡。次第緣幡。入此窟中。受中陰身。近於生陰。見受生法。亦如前說。或見二牛。或見二馬。愛染交會。即生欲心。既生欲心即受生陰。是名第十七中陰有也。
受胎緣第六
如善見論云。女人將欲受胎。月華水出時者。此是血名。欲懷胎時。于兒胞處生一血聚。七日自破。從此而出。若血出不斷者。男精不住。即共流出。若盡出者。以男精還復其處。然後成胎。故血盡已。男精得住。即便有胎。又女人有七事受胎。一相觸。二取衣。三下精。四手摩。五見色。六聞聲。七嗅香。問何謂相觸受胎。答有女人月水生時喜樂男子。若男子以身觸其身份。即生貪著而便懷胎。問何謂取衣受胎。答如優陀夷共婦出家。欲愛不止。各相發問。欲精污衣。尼取舐之。復取內根。即便懷胎。問何謂下精受胎。答如鹿母吃道士精。欲心而飲。遂便懷胎。生鹿子道士。問何謂手摩受胎。答如睒子菩薩父母俱盲。帝釋逆知。下來其所為夫婦。既悉出家為道。不合陰陽。以手摩臍下。即便懷胎而生睒子。問何謂見色受胎。答有一女人。月華水成。不得男子合。欲情極盛。唯視男子。如
【現代漢語翻譯】 現代漢語譯本：像這樣，閻浮提（Jambudvipa，指我們所居住的這個世界）和瞿陀尼（Godānīya，西牛貨洲）這兩個天下的人，彼此互相出生，都以同樣的景象。臨命終時，會看見黑暗的洞穴，在這個洞穴中有紅色的電光，像旗幟一樣垂下來，或紅或白。將死之人看見這些光，便用手去抓取。現陰（bhava，生命）隨即滅亡。用手抓住旗幟，依次沿著旗幟進入這個洞穴中，接受中陰身（antarābhava，中有的狀態）。接近於生陰（upapattibhava，即將出生的狀態），看見受生的景象，也像前面所說的那樣。或者看見兩頭牛，或者看見兩匹馬，愛慾交合，就產生慾望之心。既然產生慾望之心，就接受生陰。這就是第十七種中陰有的情況。
受胎的因緣第六
如《善見論》所說，女人將要受胎時，月華水（月經）流出的時候，這被稱為血。想要懷孕的時候，在嬰兒的胞處會產生一團血聚，七天後自行破裂，從此流出。如果血流出不斷，男子的精液就無法停留，會一起流出。如果血完全流出，男子的精液才能回到原來的位置，然後形成胎兒。所以血流盡后，男子的精液才能停留，這樣就有了胎兒。另外，女人有七種受胎的方式：一、相觸；二、取衣；三、下精；四、手摩；五、見色；六、聞聲；七、嗅香。問：什麼是相觸受胎？答：有的女人在月經來潮時，喜歡和男子親近。如果男子用身體觸碰她的身體，她就會產生貪戀，從而懷孕。問：什麼是取衣受胎？答：比如優陀夷（Udayin，人名）和他的妻子一起出家，但欲愛無法停止，他們互相傾訴。優陀夷的精液玷汙了衣服，他的妻子拿來舔舐，又取來放入自己的性器官，於是就懷孕了。問：什麼是下精受胎？答：比如鹿母（Migāra-mātā，人名）吃了道士的精液，因為有慾望之心而飲用，於是就懷孕了，生下了鹿子道士。問：什麼是手摩受胎？答：比如睒子（Śyāma，人名）菩薩的父母都是盲人，帝釋（Indra，天神名）預先知道此事，就下凡到他們那裡，為他們做夫婦。他們已經出家修道，不應該有性行為，於是就用手撫摩肚臍下方，結果就懷孕了，生下了睒子。問：什麼是見色受胎？答：有一個女人，月華水形成，但沒有男子交合，慾望非常強烈，只是看著男子，比如
【English Translation】 English version: Thus, the people of these two continents, Jambudvipa (the world we live in) and Godānīya (Western Aparagodānīya), are born of each other, all with the same appearance. At the time of death, they see a dark cave, in which there are red electric lights, hanging down like banners, either red or white. When the dying person sees these lights, they reach out to grab them. The present existence (bhava) then ceases. By grasping the banner, they gradually follow it into this cave, receiving the intermediate existence (antarābhava). Approaching the next existence (upapattibhava), they see the conditions for rebirth, as described earlier. Or they see two cows or two horses, engaging in amorous union, and they develop a desire. Once this desire arises, they receive the next existence. This is the seventeenth type of intermediate existence.
The Sixth Condition for Conception
As stated in the Samantapāsādikā, when a woman is about to conceive, when the 'moon-flower water' (menstrual blood) flows, this is called blood. When desiring to conceive, a cluster of blood forms in the area of the womb, and it breaks apart on its own after seven days, flowing out from there. If the blood flows continuously, the male semen cannot stay and will flow out together. If the blood flows out completely, the male semen can return to its place, and then a fetus is formed. Therefore, after the blood has flowed out, the male semen can stay, and then there is conception. Furthermore, there are seven ways a woman can conceive: 1. Contact; 2. Taking clothing; 3. Semen falling; 4. Hand rubbing; 5. Seeing a form; 6. Hearing a sound; 7. Smelling a fragrance. Question: What is conception by contact? Answer: Some women, when menstruating, enjoy being close to men. If a man touches her body, she develops attachment and becomes pregnant. Question: What is conception by taking clothing? Answer: For example, Udayin (a person's name) and his wife became monks together, but their desire did not cease. They confided in each other. Udayin's semen stained his clothing, and his wife licked it and then inserted it into her genitals, and she became pregnant. Question: What is conception by semen falling? Answer: For example, Migāra-mātā (a person's name) ate the semen of a hermit, drinking it because of desire, and she became pregnant, giving birth to the hermit Deer-Child. Question: What is conception by hand rubbing? Answer: For example, the parents of the Bodhisattva Śyāma (a person's name) were both blind. Indra (name of a deity) foresaw this and descended to them, acting as their husband and wife. They had already become monks and should not have engaged in sexual activity, so they rubbed their hands below their navels, and as a result, she became pregnant and gave birth to Śyāma. Question: What is conception by seeing a form? Answer: There was a woman whose 'moon-flower water' had formed, but she had no intercourse with a man. Her desire was extremely strong, and she only looked at men, such as
宮女人。亦復如是。即便懷胎。問何謂聞聲受胎。答如白鷺鳥。悉雌無雄。到春節時。陽氣始布。雷鳴初發。雌鷺一心聞聲。便即懷胎。雞亦有聞雄雞聲亦得懷胎。問何謂嗅香受胎。答如𤚩牛母。但嗅犢氣而亦懷子。
又增一阿含經云。爾時世尊。告諸比丘。有三因緣。識來處受胎。一母有欲。有父母共集一處。然外識未應來趣。便不受胎。若識來趣。父母不集則不成胎。二若復母人無慾。父欲意盛。母不大慇勤則非成胎。三若父母共集一處。母欲熾盛。父不大慇勤則非成胎。復有三種。一若父母共集一處。父有風病。母有冷病。則非成胎。二若母有風病。父有冷病。則非成胎。三若父身。水氣偏多。母無此患。則非成胎。復有三種。一若父母共集一處。父相有子。母相無子。則不成胎。二若母相有子。父相無子。則不成胎。三若父母俱相無子。則非成胎。復有三種。一若復有時。識神趣胎。父行不在。則非成胎。二若有時。父母應集一處。然母遠行不在。則不成胎。三父母俱集不行。此則受胎。復有三種。一若有時父母應來集一處。然父身遇重患。有時識神來趣。則非受胎。二若母身得重患。則非成胎。三若父母身俱得病。則非成胎。若父母無患。識神來趣。然父母俱相有兒。則成有胎。
又瑜伽論云
【現代漢語翻譯】 現代漢語譯本：宮女也是如此，她們也會懷孕。問：『什麼是聞聲受胎？』答：『就像白鷺鳥，全是雌性沒有雄性。到了春天，陽氣開始散佈，第一次打雷時，雌鷺一心一意地聽到雷聲，便會懷孕。雞也有聽到雄雞的聲音而懷孕的。』問：『什麼是嗅香受胎？』答：『就像牦牛的母牛，只要聞到小牛的氣味，也會懷孕。』
《增一阿含經》中說：『當時，世尊告訴各位比丘，有三種因緣，識（vijñana）[意識]才會到來受胎。一是母親有性慾，父母聚集在一起，然而外識沒有前來，便不會受胎。如果識前來，父母沒有聚集，也不會成胎。二是如果母親沒有性慾，父親性慾旺盛，母親不夠慇勤，也不會成胎。三是如果父母聚集在一起，母親性慾旺盛，父親不夠慇勤，也不會成胎。』又有三種情況：『一是如果父母聚集在一起，父親有風病，母親有冷病，也不會成胎。二是如果母親有風病，父親有冷病，也不會成胎。三是如果父親身體水氣過多，母親沒有這種病，也不會成胎。』又有三種情況：『一是如果父母聚集在一起，父親的面相有兒子，母親的面相沒有兒子，也不會成胎。二是如果母親的面相有兒子，父親的面相沒有兒子，也不會成胎。三是如果父母的面相都沒有兒子，也不會成胎。』又有三種情況：『一是如果有時，識神（vijñana）[意識]來到胎中，父親不在，也不會成胎。二是如果有時，父母應該聚集在一起，然而母親遠行不在，也不會成胎。三是父母聚集在一起並且行房事，這樣才會受胎。』又有三種情況：『一是如果有時父母應該聚集在一起，然而父親身患重病，有時識神前來，也不會受胎。二是如果母親身患重病，也不會成胎。三是如果父母都身患疾病，也不會成胎。』如果父母沒有疾病，識神前來，而且父母的面相都有兒子，這樣才能成胎。
《瑜伽師地論》中說
【English Translation】 English version: Palace women are also like this; they can also become pregnant. Question: 'What is conception by hearing a sound?' Answer: 'It's like the white egret, all are female and there are no males. When spring arrives, the yang energy begins to spread, and when the first thunder sounds, the female egret single-mindedly hears the thunder and becomes pregnant. Chickens can also become pregnant by hearing the sound of a rooster.' Question: 'What is conception by smelling a fragrance?' Answer: 'It's like the yak cow, which can become pregnant simply by smelling the scent of its calf.'
The Ekottara Agama Sutra says: 'At that time, the World Honored One told the bhikshus [monks], there are three conditions for vijnana [consciousness] to come and enter the womb. First, the mother has desire, and the parents gather together, but the external vijnana does not come, then conception will not occur. If the vijnana comes, but the parents do not gather, then conception will not occur. Second, if the mother has no desire, but the father's desire is strong, and the mother is not attentive enough, then conception will not occur. Third, if the parents gather together, and the mother's desire is strong, but the father is not attentive enough, then conception will not occur.' There are also three conditions: 'First, if the parents gather together, and the father has wind disease, and the mother has cold disease, then conception will not occur. Second, if the mother has wind disease, and the father has cold disease, then conception will not occur. Third, if the father's body has too much water, and the mother does not have this condition, then conception will not occur.' There are also three conditions: 'First, if the parents gather together, and the father's face has the appearance of a son, but the mother's face does not, then conception will not occur. Second, if the mother's face has the appearance of a son, but the father's face does not, then conception will not occur. Third, if neither the father's nor the mother's face has the appearance of a son, then conception will not occur.' There are also three conditions: 'First, if sometimes, the vijnana [consciousness] comes to the womb, but the father is not present, then conception will not occur. Second, if sometimes, the parents should gather together, but the mother is traveling far away and is not present, then conception will not occur. Third, if the parents gather together and engage in sexual activity, then conception will occur.' There are also three conditions: 'First, if sometimes the parents should gather together, but the father is suffering from a serious illness, and sometimes the vijnana comes, then conception will not occur. Second, if the mother is suffering from a serious illness, then conception will not occur. Third, if both parents are suffering from illness, then conception will not occur.' If the parents have no illness, and the vijnana comes, and both parents' faces have the appearance of a son, then conception will occur.
The Yogacarabhumi-sastra says:
。複次此胎藏八位差別。何等為八。謂羯羅藍位。遏部曇位。閉尸位。鍵南位。缽羅賒佉位。發毛爪位。根位。形位。若已結凝箭內稀。名羯羅藍。若表裡如酪未生肉位。名遏部曇。若已成肉仍極柔軟。名閉尸。若已堅厚稍堪摩觸。名為鍵南。即此肉摶增長支分相現。名缽羅賒佉。從此以後發毛爪現。即名此位。從此以後。眼等根生。名為根位。從此以後。彼所依處。分明顯現。名為形位。
又于胎藏中。或由先業力故。或由母不避不平等力所生隨順風故。令此胎藏。或發或色或皮。及余支分變異而生。發變異生者。謂由先世所作。能感此惡不善業。及由其母多習灰鹽等味。若飲若食。令此胎藏發毛希鮮。色變異生者。謂由先業因如前說。及由其母習近煙熱現在緣故。令彼胎藏黑黯色生。又母習近極寒室等。令彼胎藏極白色生。又由其母多啖熱食。令彼胎藏極赤色生。皮變異生者。謂由宿業因如前說。及由其母多習淫慾現在緣故。令彼胎藏或癬疥癩等惡皮而生。支分變異生者。謂由先業因如前說。及由其母多習馳走跳躑威儀。及不避不平等現在緣故。令彼胎藏諸根支分缺減而生。又彼胎藏若當爲女。于母右脅倚脊向腹而住。若當爲男。于母左脅倚腹向脊而住。又此胎藏極成滿時。其母不堪持此重胎。內風便發生
【現代漢語翻譯】 現代漢語譯本： 此外，胎藏有八個階段的差別。哪八個階段呢？分別是：羯羅藍位（kalala，凝滑位）、遏部曇位（arbuda，肉皰位）、閉尸位（peshi，凝肉位）、鍵南位（ghana，硬肉位）、缽羅賒佉位（prashakha，肢節位）、發毛爪位（毛髮指甲位）、根位（感官形成位）、形位（形體完成位）。如果（受精卵）已經開始凝結，像箭內的稀薄物質，這叫做羯羅藍。如果表裡像凝乳，尚未形成肉的階段，叫做遏部曇。如果已經形成肉，但仍然非常柔軟，叫做閉尸。如果已經變得堅硬厚實，稍微可以觸控，叫做鍵南。就在這肉團增長，肢體部分顯現的時候，叫做缽羅賒佉。從這之後，毛髮和指甲顯現，就叫做發毛爪位。從這之後，眼睛等感官產生，叫做根位。從這之後，這些感官所依賴的地方，清晰地顯現出來，叫做形位。
此外，在胎藏中，或者由於先前的業力，或者由於母親不避免不平衡等因素所產生的順風，使得這個胎藏，在毛髮、顏色、面板以及其他肢體部分產生變異。毛髮產生變異，是由於前世所造作的，能夠感召這種惡劣不善的業力，以及由於母親過多地食用灰鹽等味道的食物，無論是飲用還是食用，使得這個胎藏的毛髮稀疏而顏色不好。顏色產生變異，是由於先前的業力原因如前所述，以及由於母親習慣於接近煙熏火燎等現在的因緣，使得胎藏的顏色變得黑暗。又如果母親習慣於接近極寒冷的房間等，使得胎藏的顏色變得非常白。又由於母親過多地食用熱性的食物，使得胎藏的顏色變得非常紅。面板產生變異，是由於宿世的業力原因如前所述，以及由於母親過多地沉溺於淫慾等現在的因緣，使得胎藏產生癬、疥、癩等惡劣的面板病。肢體部分產生變異，是由於先前的業力原因如前所述，以及由於母親過多地進行奔跑、跳躍等劇烈活動，以及不避免不平衡等現在的因緣，使得胎藏的各個感官和肢體部分出現缺失。而且，如果這個胎藏將來會是女孩，就會在母親的右側，背靠脊柱，面向腹部而住。如果將來會是男孩，就會在母親的左側，腹靠脊柱，面向腹部而住。而且，當這個胎藏完全成熟的時候，母親無法承受這個沉重的胎兒，體內的風就會發動。
【English Translation】 English version: Furthermore, there are eight stages of differentiation in the womb (胎藏, taizang). What are these eight? They are: Kalala (羯羅藍位, gelalan wei) stage, Arbuda (遏部曇位, abutan wei) stage, Peshi (閉尸位, bishi wei) stage, Ghana (鍵南位, jiannan wei) stage, Prashakha (缽羅賒佉位, poluoshake wei) stage, Hair-Nail (發毛爪位, famaozhua wei) stage, Root (根位, gen wei) stage, and Form (形位, xing wei) stage. If (the fertilized egg) has begun to congeal, like the thin substance inside an arrow, this is called Kalala (羯羅藍). If the inside and outside are like curd, and the stage where flesh has not yet formed, this is called Arbuda (遏部曇). If flesh has already formed, but is still extremely soft, this is called Peshi (閉尸). If it has become hard and thick, and can be touched slightly, this is called Ghana (鍵南). When this mass of flesh grows and the limbs become visible, this is called Prashakha (缽羅賒佉). From this point on, hair and nails appear, and this is called the Hair-Nail stage. From this point on, sense organs such as the eyes are produced, and this is called the Root stage. From this point on, the places where these sense organs rely become clearly visible, and this is called the Form stage.
Furthermore, in the womb (胎藏), either due to the force of past karma, or due to the compliant winds generated by the mother's failure to avoid imbalances, this womb (胎藏) undergoes variations in hair, color, skin, and other limbs. Variations in hair occur because of evil and unwholesome karma created in past lives, and because the mother consumes too much food with flavors such as ash and salt, whether drinking or eating, causing the hair of this womb (胎藏) to be sparse and of poor color. Variations in color occur because of the causes of past karma as mentioned before, and because the mother is accustomed to being near smoke and heat, causing the color of the womb (胎藏) to become dark. Also, if the mother is accustomed to being near extremely cold rooms, the color of the womb (胎藏) becomes extremely white. Also, because the mother eats too much hot food, the color of the womb (胎藏) becomes extremely red. Variations in skin occur because of the causes of past karma as mentioned before, and because the mother is too immersed in lust, causing the womb (胎藏) to develop bad skin diseases such as ringworm, scabies, and leprosy. Variations in limbs occur because of the causes of past karma as mentioned before, and because the mother engages in too much running, jumping, and other strenuous activities, and fails to avoid imbalances, causing the sense organs and limbs of the womb (胎藏) to be deficient. Moreover, if this womb (胎藏) will be a girl, she will reside on the mother's right side, with her back against the spine and facing the abdomen. If it will be a boy, he will reside on the mother's left side, with his abdomen against the spine and facing the abdomen. Moreover, when this womb (胎藏) is fully mature, the mother cannot bear this heavy fetus, and the internal winds will arise.
大苦惱。又此胎藏業報所發生分風起。令頭向下足便向上。胎衣纏裹而趣產門。其正出時。胎衣遂裂。分之兩腋。出產門時。名正生位。生后漸次觸生分觸所。謂眼觸乃至意觸。
頌曰。
業理信多緒 生途非一門 安危誠異轍 清濁豈同源 墜質空遺貌 尋香有去魂 幽衢下寮落 皓路上飛翻 凝陰凄復緊 聲威聒已喧 投身庇茅屋 懌慮入花園 伉儷情多亂 貪瞋坐自昏 遍知稱至覺 挑手獨為尊
諸經要集卷第十二 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第十三
西明寺沙門釋道世集
受報部第二十二(此有九緣)述意緣報類緣現報緣生報緣后報緣定報緣不定緣善報緣惡報緣
述意緣第一
夫善惡之業用。寔三報之徴祥。猶形影之相須。譬六趣之明驗。其三報者。以悅天后之耳目。翻九色之深恩。孤投禽王之全命。交受五兀之切酷。斯為現報也。群徒潛淪於幽壑。神陟輪飄而不改。身酸歷代之殃釁。不曉王子之喪目。斯生報也。外道縱禍於非想。迷法永惑於始終。爲著翅之暴貍。飛沈受困而難計。斯為后報也。玄鑒三代溺喪之流。深蛇來變壞形之累。使悟四諦三明之室。令出三報五苦之闇也。
【現代漢語翻譯】 現代漢語譯本 大苦惱。再說這胎藏業報所產生的風開始發動，使胎兒頭朝下，腳朝上。胎衣包裹著胎兒，向產門移動。當真正娩出時，胎衣破裂，分成兩腋。從產門出來時，稱為正生位。出生后逐漸接觸到由出生所產生的觸覺，即眼觸乃至意觸。
頌曰：
業力因果如絲線般繁多，
往生的道路並非只有一條。
平安與危險確實有不同的路徑，
清澈與污濁怎能是同一個源頭？
墮落的形體空留外貌，
尋香的鬼魂失去了生命。
幽暗的道路通向淒涼的處所，
光明的道路上靈魂飛舞盤旋。
凝結的陰氣淒冷而緊迫，
喧囂的聲音嘈雜而喧鬧。
投身於簡陋的茅屋以求庇護，
歡快的心情進入美麗的花園。
夫妻情愛多有迷亂，
貪婪嗔怒使人自陷昏昧。
遍知者被稱為至高的覺悟者（Buddha），
伸出手來，獨自成為最尊貴的人。
《諸經要集》卷第十二 大正藏第 54 冊 No. 2123 《諸經要集》
《諸經要集》卷第十三
西明寺沙門釋道世集
受報部第二十二（此有九緣）：述意緣、報類緣、現報緣、生報緣、后報緣、定報緣、不定緣、善報緣、惡報緣
述意緣第一
善惡業力的作用，確實是三種果報的徵兆。如同形體和影子相互依存，譬如六道輪迴的明顯驗證。這三種果報，是爲了取悅天后的耳目，辜負了九色鹿（一種神鹿）的深厚恩情，孤身捨棄禽王（金翅鳥）的整個生命，共同承受五兀鳥（一種受酷刑的鳥）的殘酷折磨。這就是現報。眾多罪人潛藏沉淪於幽深的山谷，神識飄蕩輪迴而不改變，身體承受長久以來的罪惡，不明白王子（須大拏太子）失去眼睛的遭遇。這是生報。外道放縱禍害於非想非非想處天（佛教的最高境界），迷惑于佛法，永遠困惑于開始和終結，成為長著翅膀的兇猛的貍貓，飛翔和沉淪都受困難以計算。這是后報。深刻地認識到三世因果中沉溺喪亡的流弊，以及毒蛇變化身體帶來危害的積累，從而領悟四諦（苦、集、滅、道）和三明（宿命明、天眼明、漏盡明）的道理，使人脫離三種果報和五種苦難的黑暗。
【English Translation】 English version Great suffering. Furthermore, the wind generated by the karmic retribution within the womb arises, causing the head to point downwards and the feet upwards. The fetal membrane wraps around the fetus as it moves towards the birth canal. When it is truly emerging, the fetal membrane ruptures, dividing at both armpits. Emerging from the birth canal is called the 'position of true birth'. After birth, there is a gradual contact with the sensations arising from birth, namely eye contact and even mind contact.
Verse:
The principles of karma are as numerous as threads,
The paths of rebirth are not just one.
Safety and danger indeed have different routes,
How can purity and turbidity have the same source?
The fallen form leaves behind only appearance,
The scent-seeking ghost loses its life.
The dark road leads to desolate places,
On the bright road, souls fly and swirl.
The congealed yin energy is cold and pressing,
The clamorous sounds are noisy and boisterous.
Casting oneself to seek shelter in a humble hut,
Joyful thoughts enter a beautiful garden.
Affection between spouses is often confused,
Greed and anger cause one to fall into darkness.
The All-Knowing is called the Supreme Awakened One (Buddha),
Extending his hand, he alone becomes the most venerable.
Collected Essentials from Various Sutras, Volume 12 Taisho Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 13
Compiled by Shramana Shi Daoshi of Ximing Temple
Section 22 on Receiving Retribution (This has nine causes): Describing Intentional Causes, Causes of Retribution Types, Causes of Immediate Retribution, Causes of Retribution in the Next Life, Causes of Retribution in Later Lives, Causes of Fixed Retribution, Causes of Unfixed Retribution, Causes of Good Retribution, Causes of Bad Retribution
First Cause: Describing Intentional Causes
The function of good and evil karma is truly a sign of the three retributions. It is like the interdependence of form and shadow, and a clear verification of the six realms of existence. These three retributions are to please the ears and eyes of the heavenly queen, to betray the profound kindness of the Nine-Colored Deer (a mythical deer), to abandon the entire life of the Bird King (Garuda), and to jointly endure the cruel torture of the Five Vulture Birds (a bird subjected to cruel torture). This is immediate retribution. Many sinners are hidden and submerged in deep valleys, their consciousness wanders in reincarnation without change, their bodies endure long-standing sins, and they do not understand the experience of the prince (Prince Sudana) losing his eyes. This is retribution in the next life. Heretics indulge in misfortune in the Realm of Neither Perception Nor Non-Perception (the highest realm in Buddhism), are deluded by the Dharma, and are forever confused about the beginning and the end, becoming fierce winged leopards, whose flying and sinking are trapped and immeasurable. This is retribution in later lives. Profoundly understand the drawbacks of drowning and loss in the three periods of time (past, present, future) and the accumulation of harm caused by the transformation of poisonous snakes, thereby comprehending the Four Noble Truths (suffering, accumulation, cessation, path) and the Three Clear Knowledges (knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows), enabling people to escape from the darkness of the three retributions and the five sufferings.
報類緣第二
如優婆塞戒經云。佛言。善男子。眾生造業。有其四種。一者現報(今身作極善惡業即身受之是名現報)二者生報(今身造業次後身受是名生報)三者后報(今身造業次後未受更第二第三生已去受者是名后報)四者無報(猶無他等業是)此無報業。復有四種。一時定報不定(此於三時決定不改由業有可轉故報不定)二報定時不定(由業力定報不可改然時有可轉故時不定)三時報俱定(由業定故感時亦定)四時報俱不定(由業不決定故時報亦不定)眾生作業有具不具。若先念後作名作具足。若先不念直造作者。名作不具足。復有作不具足者。謂作業已定。果報不定。復有作已亦具足者。謂作業已定當得報。復有作已不具足者。果報雖定時節不定。復有作已亦具足者。時報俱定。復有作已不具足者。持戒正見。復有作已亦具足者。毀戒邪見。復有作已不具足者。三時生悔。復有作已亦具足者。三時不悔。如惡既爾。善亦如是。
現報緣第三
如佛說行七行現報經云。爾時世尊告諸比丘。有七種人。可所事可敬。是世間無上福田。云何七種人。一者行慈。二者行悲。三者行喜。四者行舍。五者行空。六者行無相。七者行無愿。其有眾生行此七法。于現法中獲其果報。阿難白佛言。何故不
【現代漢語翻譯】 現代漢語譯本 報類緣第二
如《優婆塞戒經》所說。佛說：『善男子，眾生造業，有四種。一是現報（今生做極善或極惡的業，今生就受到果報，這叫做現報）；二是生報（今生造業，下一世才受到果報，這叫做生報）；三是后報（今生造業，不是下一世受報，而是第二世、第三世甚至更久以後才受報，這叫做后報）；四是無報（就像沒有其他業一樣）。』這無報業，又有四種：一是時間確定而果報不確定（對於這三種時間來說，果報是決定不變的，因為業力有可以轉變的，所以果報不確定）；二是果報確定而時間不確定（因為業力已經確定，果報不可改變，然而時間有可以轉變的，所以時間不確定）；三是時間和果報都確定（因為業力已經確定，所以感應的時間也確定）；四是時間和果報都不確定（因為業不決定，所以時間和果報也不確定）。眾生作業有具足和不具足。如果先思考後行動，叫做作業具足。如果事先沒有思考就直接去做，叫做作業不具足。還有作業不具足的情況，就是作業已經確定，但果報不確定。還有作業已經具足的情況，就是作業已經確定，應當得到果報。還有作業不具足的情況，就是果報雖然確定，但時間不確定。還有作業已經具足的情況，就是時間和果報都確定。還有作業不具足的情況，就是持戒正見。還有作業已經具足的情況，就是毀戒邪見。還有作業不具足的情況，就是三個時段都生起後悔。還有作業已經具足的情況，就是三個時段都不後悔。像惡業這樣，善業也是如此。
現報緣第三
如佛所說《行七行現報經》所說。當時，世尊告訴各位比丘：『有七種人，可以供養，可以尊敬，是世間無上的福田。』哪七種人呢？一是行慈（Xing Ci）；二是行悲（Xing Bei）；三是行喜（Xing Xi）；四是行舍（Xing She）；五是行空（Xing Kong）；六是行無相（Xing Wu Xiang）；七是行無愿（Xing Wu Yuan）。如果有眾生修行這七種法，在今生就能獲得果報。阿難（Ananda）問佛：『為什麼不
【English Translation】 English version Chapter Two: Retribution by Category
As stated in the Upasaka Precept Sutra: The Buddha said, 'Good men, beings create karma in four ways. First, there is immediate retribution (creating extremely good or bad karma in this life and experiencing the consequences in this life, this is called immediate retribution); second, there is subsequent retribution (creating karma in this life and experiencing the consequences in the next life, this is called subsequent retribution); third, there is later retribution (creating karma in this life and not experiencing the consequences in the next life, but in the second, third, or even later lives, this is called later retribution); fourth, there is no retribution (as if there were no other karma).' This karma with no retribution has four types: first, the time is fixed, but the retribution is not (for these three times, the retribution is fixed and unchangeable, because the karma has the potential to be transformed, so the retribution is uncertain); second, the retribution is fixed, but the time is not (because the karma is fixed, the retribution cannot be changed, but the time can be transformed, so the time is uncertain); third, both time and retribution are fixed (because the karma is fixed, the time of experiencing the consequences is also fixed); fourth, neither time nor retribution is fixed (because the karma is not fixed, neither the time nor the retribution is fixed). Beings' actions can be complete or incomplete. If one thinks before acting, it is called complete action. If one acts directly without thinking beforehand, it is called incomplete action. There is also the case of incomplete action, where the action is fixed, but the retribution is uncertain. There is also the case of complete action, where the action is fixed, and one should receive the retribution. There is also the case of incomplete action, where the retribution is fixed, but the time is uncertain. There is also the case of complete action, where both time and retribution are fixed. There is also the case of incomplete action, which is upholding precepts and having right views. There is also the case of complete action, which is breaking precepts and having wrong views. There is also the case of incomplete action, which is regretting in the three periods of time. There is also the case of complete action, which is not regretting in the three periods of time. Just as with evil karma, so it is with good karma.'
Chapter Three: Retribution in the Present
As stated in the Sutra on Practicing the Seven Practices and Receiving Immediate Retribution, at that time, the World Honored One told the bhikshus, 'There are seven types of people who are worthy of offerings and respect, and are the supreme fields of merit in the world.' What are the seven types of people? First, those who practice loving-kindness (Xing Ci); second, those who practice compassion (Xing Bei); third, those who practice joy (Xing Xi); fourth, those who practice equanimity (Xing She); fifth, those who practice emptiness (Xing Kong); sixth, those who practice no-form (Xing Wu Xiang); seventh, those who practice no-desire (Xing Wu Yuan). If there are beings who practice these seven dharmas, they will receive the fruits of their actions in this very life.' Ananda (Ananda) asked the Buddha, 'Why not
說須陀洹斯陀含阿那含阿羅漢辟支佛。乃說此七事乎。世尊告曰。行慈七人。其行與須陀洹乃至佛等。其事不同。雖供養須陀洹等。不現得報。然供養此人者。于現世得報。是故阿難。當勤勇猛成辦七法。
又雜寶藏經云。昔乾陀衛國。有一屠兒。將五百頭小牛。盡欲刑犍。時有內官以金錢贖牛。作群放去。以是因緣。現身即得男報具足。還到王家。遣人通白。某甲在外。王言。是我家人自恣而去。本曾通白。今何故爾。王時即喚問其所以。答王言曰。向見屠兒將五百頭小牛而欲刑治。臣即贖放。以是因緣。身體得具。故不敢入。王聞喜愕。深於佛法生信敬心。夫以華報所感如此。況其果報豈可量也。
又新婆沙論云。昔有屠販牛人。驅牛涉路。人多糧盡。飢渴熱乏。息而議曰。此等群牛終非己物。宜割取舌以濟饑虛。即時以鹽涂諸牛口。牛貪鹹味。出舌舐之。即用利刀一時擷取。以火煨炙而共食之。食已相與臨水澡漱。俱嚼楊枝。揩齒既了。擘以割舌。惡業力故。諸人舌根猶如爛果。一時俱落(此皆現報以業重故)。
生報緣第四
如涅槃經云。善男子。如人捨命受大苦時。宗親圍繞號哭懊惱。其人惶怖莫知依救。雖有五情無所知覺。肢節戰動不能自轉。身體虛冷暖氣欲盡。見先所修善惡
【現代漢語翻譯】 現代漢語譯本： 佛陀說須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺佛），是說這七種果位嗎？世尊告訴阿難說：『行慈心的七種人，他們的行為與須陀洹乃至佛等同，但他們的果位不同。雖然供養須陀洹等人，不一定立刻得到回報，但供養這七種行慈之人，在現世就能得到回報。』所以阿難，應當勤奮勇猛地修成這七種功德。 又《雜寶藏經》中記載，過去在乾陀衛國，有一個屠夫，將要宰殺五百頭小牛。當時有一個內官用金錢贖買了這些牛，把它們放生了。因為這個因緣，他現世就得到了男性的身體，而且相貌端正。他回到王宮，派人稟告國王說：『某甲在外面。』國王說：『這是我的家人，之前自己離開了，也曾稟告過，現在為什麼又這樣？』國王當時就召見他，問他原因。他回答國王說：『之前我看見屠夫要宰殺五百頭小牛，我就把它們贖放了。因為這個因緣，我的身體恢復了完整，所以不敢進去。』國王聽了，既高興又驚訝，對佛法產生了深深的信仰和敬意。僅僅是贖牛的華報尚且如此，更何況是最終的果報，又怎麼可以衡量呢？ 又《新婆沙論》中記載，過去有一個販牛的屠夫，趕著牛群走在路上。人們的糧食吃完了，又飢又渴又熱。他們停下來商議說：『這些牛反正也不是我們的，不如割下它們的舌頭來充飢。』於是他們立刻用鹽塗在牛的嘴上。牛貪圖鹹味，伸出舌頭舔。他們就用鋒利的刀子一下子把牛舌都割了下來，用火烤著吃。吃完后，他們一起到水邊洗漱，嚼楊枝來清潔牙齒。因為割舌的惡業，這些人的舌根就像爛水果一樣，一下子都掉落了（這都是現世報，因為業力太重了）。 生報緣第四 如《涅槃經》所說：『善男子，當一個人捨棄生命，承受巨大痛苦的時候，親戚們圍繞著他，號哭悲傷。這個人驚慌恐懼，不知道依靠誰來救助。雖然有眼耳鼻舌身五種感覺，卻什麼都不知道。肢體顫抖，不能自己轉動。身體虛弱寒冷，暖氣快要散盡。看見先前所修的善惡業。』
【English Translation】 English version: The Buddha spoke of Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary Buddha). Is he speaking of these seven stages? The World-Honored One told Ananda: 'The seven people who practice loving-kindness, their actions are equal to those of Sotapanna and even Buddhas, but their attainments are different. Although offering to Sotapannas and others may not immediately bring rewards, offering to these seven people who practice loving-kindness will bring rewards in this very life.' Therefore, Ananda, you should diligently and vigorously cultivate these seven qualities. Also, the Za Bao Zang Jing (Miscellaneous Treasures Sutra) says that in the past, in the country of Gandhavati, there was a butcher who was going to slaughter five hundred young cows. At that time, an inner official redeemed the cows with gold coins and released them. Because of this cause, he immediately obtained a male body in this life, and his appearance was complete. He returned to the royal palace and sent someone to inform the king, saying, 'So-and-so is outside.' The king said, 'This is my family member, who left on his own accord and had previously informed me. Why is he doing this now?' The king then summoned him and asked him the reason. He replied to the king, 'Earlier, I saw the butcher about to slaughter five hundred young cows, so I redeemed and released them. Because of this cause, my body has been restored to completeness, so I dare not enter.' The king was both happy and surprised upon hearing this, and he developed deep faith and reverence for the Buddha's teachings. Even the minor reward of redeeming cows is like this, how much more so the ultimate reward, how can it be measured? Also, the New Vibhasa Shastra says that in the past, there was a butcher who traded cattle, driving a herd of cows along the road. The people ran out of food, and were hungry, thirsty, and hot. They stopped to discuss, saying, 'These cows are not ours anyway, so why not cut off their tongues to satisfy our hunger?' So they immediately smeared salt on the mouths of the cows. The cows, greedy for the salty taste, stuck out their tongues to lick it. They then used sharp knives to cut off all the cows' tongues at once, roasted them over a fire, and ate them together. After eating, they went to the water to wash and rinse their mouths, and chewed willow branches to clean their teeth. Because of the evil karma of cutting off the tongues, the roots of these people's tongues fell out all at once, like rotten fruit (this is all retribution in this life, because the karma was so heavy). The Fourth Chapter on the Causes of Rebirth As the Nirvana Sutra says: 'Good man, when a person is giving up their life and enduring great suffering, relatives surround them, weeping and grieving. This person is frightened and does not know who to rely on for help. Although they have the five senses, they are not aware of anything. Their limbs tremble, and they cannot move on their own. Their body is weak and cold, and their warmth is about to dissipate. They see the good and evil deeds they have cultivated in the past.'
報相。如日垂沒。山陵埠阜影現東移。理無西逝。眾生業果亦復如是。此陰滅時彼陰續生。如燈生闇滅。闇滅燈生。善男子。如蠟印印泥。印與泥合。印滅文成。而是蠟印。不變在泥。亦非泥出。不餘處來。以印因緣而生是文。現在陰滅中陰陰生。是現在陰終不變。為中陰五陰。中陰五陰亦非自生。不從余來。因現陰故生中陰陰。如印印泥。印壞文成。名雖無差。而時節各異。是故我說。中陰五陰。非肉眼天眼所見。是中陰中有三種食。一者思食。二者觸食。三者意食。中陰二種。一善業果。二惡業果。因善業故。得善覺觀。因惡業故。得惡覺觀。父母交會和合之時。隨業因緣向受生處。于母生愛。于父生瞋。父精出時謂是己有。見已心悅而生歡喜。以是三種煩惱因緣。中陰陰壞生后五陰。如印印泥。印壞文成。生時諸根有具不具。具者見色則生於貪。生於貪故。則名為愛。狂故生貪。是名無明。貪愛無明二因緣故。所見境界皆悉顛倒。
又修行道地經云。人行不純。或善或惡。當至人道。父母合會。精不失時。子來應生。其母胎通無所拘礙。心懷歡喜而無邪念。則為柔軟堪任受子。其精不清不濁。中適不強。亦無腐敗。亦不赤黑。不為風寒眾毒雜錯。與小便別。應來生者。精神便起。設是男子。不與女人共俱
合者。五欲與通。男子敬念欲向女人。父時精下。其神欣喜。謂是吾許。爾時即失中止五陰。便入胞胎。父母精合。既在胞胎。倍用歡躍。是為色陰。歡喜之時。為痛樂陰。念于精時。是為想陰。因本罪福緣得入胎。是為行陰。神處胎中。則為識陰。如是和合。名曰五陰。若在胎時即得二根。意根身根也。至七日住中而不增減。又至二七日其胎稍轉。譬如薄酪。至三七日似如生酪。至四七日精凝如熟酪。至五七日胎精遂變。猶如生酥。至六七日變如息肉。至七七日轉如段肉。至八七日其堅如壞。至九七日變為五胞。兩肘兩髀及頭頸從中出也。至十七日復有五胞。二手腕二腳腕。及生其頭。至十一七日。續生十四胞。五手指五足指及眼耳鼻口。此從中出。至十二七日。是諸胞相轉漸成就。至十三七日。則現腹相。至十四七日。則生肝肺心及其脾腎。至十五七日。則生大腸。至十六七日。則生小腸。至十七七日。則有𦝩處。至十八七日。生藏熟藏起此二處。至十九七日。則生髀。及𨄔腸骨。手掌足趺。臂節筋連。至二十七日。生陰臍乳頤頸形相。至二十一七日。體骨各分。隨其所應。兩骨在頭。三十二骨著口七骨著頸。兩骨著髀。兩骨著肘。四骨著臂。十二骨著胸。十八骨著背。兩骨著臗。四骨著膝。四十骨著足。復有微
【現代漢語翻譯】 現代漢語譯本： 什麼是『合』呢？指的是五欲（pañca kāmaguṇa，指色、聲、香、味、觸五種感官慾望）與『通』。男子心懷愛慕，欲求于女子。當父親射精時，其神識欣喜，以為是自己所愿。此時便失去中陰身（antarābhava，指死亡到投胎之間的過渡狀態），進入胞胎。父母精血結合，（神識）在胞胎中更加歡躍，這便是色陰（rūpa-skandha，指物質的聚集）。歡喜之時，是為痛樂陰（vedanā-skandha，指感受的聚集，包括苦、樂、舍三種感受）。念于精時，是為想陰（saṃjñā-skandha，指概念和認知的聚集）。因往昔罪業或福報的因緣而得以入胎，是為行陰（saṃskāra-skandha，指意志和行為的聚集）。神識處於胎中，則為識陰（vijñāna-skandha，指意識的聚集）。如此和合，名為五陰（pañca-skandha，指構成個體存在的五種要素）。 若在胎時，便得到二根（indriya，指感覺器官）：意根（manas-indriya，指意識）和身根（kāya-indriya，指身體）。至七日時，胎兒的狀況保持不變。又至十四日（二七日），其胎稍有轉動，譬如稀薄的乳酪。至二十一日（三七日），似如新鮮的乳酪。至二十八日（四七日），精血凝結如成熟的乳酪。至三十五日（五七日），胎精逐漸變化，猶如生酥。至四十二日（六七日），變化如息肉。至四十九日（七七日），轉如一段肉。至五十六日（八七日），其質地堅硬如硬塊。至六十三日（九七日），變為五個胞，兩肘、兩髀（bì，大腿）及頭頸從中生出。至七十日（十七日），復有五個胞，兩手腕、兩腳腕，以及頭部從中生出。至七十七日（十一七日），繼續產生十四個胞，五手指、五足指，以及眼、耳、鼻、口，這些從中生出。至八十四日（十二七日），這些胞的形態逐漸成就。至九十一日（十三七日），則顯現腹部的形態。至九十八日（十四七日），則生出肝、肺、心及其脾、腎。至一百零五日（十五七日），則生出大腸。至一百一十二日（十六七日），則生出小腸。至一百一十九日（十七七日），則有糞便之處。至一百二十六日（十八七日），生出藏熟物之處，即胃和腸。至一百三十三日（十九七日），則生出髀（bì，大腿）及髖骨，手掌、足背、臂節筋連。至一百四十日（二十七日），生出陰部、臍、乳、頤（yí，下巴）、頸部的形相。至一百四十七日（二十一七日），體骨各自區分，隨其所應。頭部有兩塊骨，口部有三十二塊骨，頸部有七塊骨，兩髀有兩塊骨，兩肘有兩塊骨，兩臂有四塊骨，胸部有十二塊骨，背部有十八塊骨，兩髖有兩塊骨，兩膝有四塊骨，兩足有四十塊骨，還有微細的...
【English Translation】 English version: What is meant by 'union'? It refers to the union of the five desires (pañca kāmaguṇa, the five sense pleasures of sight, sound, smell, taste, and touch) and 'communion'. When a man has respectful thoughts and desires towards a woman, and the father's semen is released, the spirit rejoices, thinking it is fulfilling its wish. At that moment, it loses its intermediate existence (antarābhava, the state between death and rebirth) and enters the womb. When the parents' sperm and blood unite, the (spirit) rejoices even more in the womb. This is the rūpa-skandha (the aggregate of form or matter). The time of rejoicing is the vedanā-skandha (the aggregate of feeling, including pleasant, unpleasant, and neutral feelings). The thought of the semen is the saṃjñā-skandha (the aggregate of perception or cognition). Due to the karmic conditions of past sins or merits, it is able to enter the womb, which is the saṃskāra-skandha (the aggregate of mental formations or volitions). The spirit residing in the womb is the vijñāna-skandha (the aggregate of consciousness). Such a union is called the five skandhas (pañca-skandha, the five aggregates that constitute individual existence). If it is in the womb, it obtains two indriyas (sense faculties): the manas-indriya (faculty of mind) and the kāya-indriya (faculty of body). For seven days, the state of the fetus remains unchanged. After fourteen days (two weeks), the fetus slightly turns, like thin yogurt. After twenty-one days (three weeks), it is like fresh yogurt. After twenty-eight days (four weeks), the essence congeals like mature yogurt. After thirty-five days (five weeks), the fetal essence gradually changes, like ghee. After forty-two days (six weeks), it changes like a polyp. After forty-nine days (seven weeks), it turns like a piece of flesh. After fifty-six days (eight weeks), its texture is hard like a lump. After sixty-three days (nine weeks), it transforms into five buds, from which the two elbows, two thighs (bì, thighs), and the head and neck emerge. After seventy days (ten weeks), there are again five buds, from which the two wrists, two ankles, and the head emerge. After seventy-seven days (eleven weeks), fourteen more buds continue to form, from which the five fingers, five toes, and the eyes, ears, nose, and mouth emerge. After eighty-four days (twelve weeks), the forms of these buds gradually become complete. After ninety-one days (thirteen weeks), the form of the abdomen appears. After ninety-eight days (fourteen weeks), the liver, lungs, heart, spleen, and kidneys are produced. After one hundred and five days (fifteen weeks), the large intestine is produced. After one hundred and twelve days (sixteen weeks), the small intestine is produced. After one hundred and nineteen days (seventeen weeks), there is a place for feces. After one hundred and twenty-six days (eighteen weeks), the places for storing digested and undigested food, namely the stomach and intestines, are produced. After one hundred and thirty-three days (nineteen weeks), the thighs (bì, thighs) and hip bones, palms, soles, and joints of the arms are connected by tendons. After one hundred and forty days (twenty weeks), the forms of the genitals, navel, breasts, chin (yí, chin), and neck are produced. After one hundred and forty-seven days (twenty-one weeks), the bones of the body are distinguished, each according to its place. There are two bones in the head, thirty-two bones in the mouth, seven bones in the neck, two bones in the thighs, two bones in the elbows, four bones in the arms, twelve bones in the chest, eighteen bones in the back, two bones in the hips, four bones in the knees, forty bones in the feet, and subtle...
骨。總有一百八。與體肉合。具十八骨。著在兩脅。二骨著肩。如是身骨凡有三百而相連結。其骨柔軟如初生瓠。至二十二七日。其骨稍堅如未熟瓠。至二十三七日。其骨轉堅。譬如胡桃。此三百骨各相連綴。足骨著足。膝骨著膝。如是𨄔骨髀骨。臗骨脊骨。胸骨脅骨。肩骨項骨。頤骨臂腕手足諸骨等。各自轉相連著。如是聚骨。猶如幻化。隨風所由牽引舉動。至二十四七日。生一百筋連著其身。至二十五七日。生七千脈尚未具成。至二十六七日。諸脈悉徹具足成就。如蓮根孔。至二十七七日。有三百六十三筋皆成。至二十八七日。其肌始生。至二十九七日肌肉稍厚。至三十七日。才有皮像。至三十一七日。皮轉厚堅。至三十二七日。皮革轉成。至三十三七日。耳鼻唇指諸膝節成。至三十四七日。生九十九萬毛髮孔。猶尚未成。至三十五七日。毛孔具成。至三十六七日。爪甲始成。至三十七七日。其母腹中。若干風起。開兒目耳鼻口。或有風起。染其發毛。或端正或醜陋。又有風起。成體顏色。或白赤黑。有好有丑。皆由宿行。在此七日中。生風寒熱。大小便通至三十八七日。在母腹中。隨其本行自然風起。宿行善者。便有香風可其身意。柔軟無假正其骨節。令其端正。莫不愛敬。本行惡者。則起臭風令身不安。不可
心意。吹其骨節。令瘺邪曲。使不端正。又不能男。人所不喜。是為三十八七日。九月不滿四日。其兒身體骨節則成為人。其小兒體而有二分。一分從父。一分從母。身諸發毛。頰眼舌喉。心肝脾腎。腸血軟者從母生也。自余爪齒骨節。髓腦筋脈堅者從父生也。其小兒在母腹中。處生藏之下熟藏之上。若是男兒。背外而面向內在其左脅也。若是女子。背母而面向外處在右脅也。居苦痛臭處污露不凈。一切骨節縮不得伸。捐在革囊。腹網纏裹。藏血涂染。所處逼迮。依因屎尿處溺瑕穢。若斯其於九月。此餘四日。宿有善行。初日後日。發心念言。吾在園觀。亦在天上。其行惡者。謂在泥犁世間之獄至三日即中愁不樂。到四日時。母腹風起。或上或下。轉其兒身。而令倒懸頭向產門。其有福者。時心念言。我投浴池水中游戲。如墮高床花香之處也。其無福者。自發念言。吾從山墮投于樹岸溝坑溷中。或如地獄羅網蕀上。曠野石間劍戟之中。愁憂不樂。善惡之報不同若此。其小兒生既墮地。外風所吹。人之手觸。暖水洗之。逼迫毒痛。猶如瘡病也。以是苦惱。恐畏死亡。便有癡惑。是故迷憒不識來去。生在地血惡露臭處。鬼魅來嬈。癇邪所中。死屍所觸。蠱道顛鬼。各伺犯之。如四交道墮肉段地。烏鴟雕狼各來諍之。諸邪妖
【現代漢語翻譯】 現代漢語譯本：專注其心念。吹動他的骨骼關節，使其彎曲畸形，變得不端正，並且喪失生育能力，不被人喜歡。這就是第三十八天到第八十七天的情況。九個月還差四天時，嬰兒的身體骨骼關節就基本成型了。嬰兒的身體由兩部分組成，一部分來自父親，一部分來自母親。身體的毛髮、面頰、眼睛、舌頭、喉嚨、心、肝、脾、腎、腸和血液等柔軟的部分來自母親。其餘的指甲、牙齒、骨骼關節、骨髓、腦、筋脈等堅硬的部分來自父親。嬰兒在母親的腹中，位於生藏之下，熟藏之上。如果是男孩，背部朝外，面部朝內，位於母親的左側。如果是女孩，背部朝向母親，面部朝外，位於母親的右側。他們處在充滿痛苦、惡臭、污穢不潔的地方，所有的骨骼關節都蜷縮著無法伸展，像被丟棄在皮革袋子里，被腹部的網狀組織纏繞，被血液涂染，所處的空間非常狹窄，依靠屎尿，處在污穢之中。在懷孕的第九個月，還剩下四天的時候，宿世有善行的人，在最初的一天和之後的一天，會發心念想：『我身處花園或在天上。』而那些行惡的人，會感覺自己身處泥犁（Niraya，地獄）世間的監獄，感到憂愁不快樂。到了第四天，母親的腹中會起風，或上或下，轉動嬰兒的身體，使其倒懸，頭朝向產門。有福報的人，這時心裡會想：『我正在浴池中洗澡嬉戲，就像掉落在高高的床上，周圍充滿花香。』而沒有福報的人，會自己產生這樣的念頭：『我從山上墜落，掉進樹林、河岸、溝渠或糞坑中，或者像身處地獄的羅網、荊棘之上，曠野的石頭之間，刀劍之中』，感到憂愁不快樂。善惡的報應就是如此不同。嬰兒出生后，從母體掉落到地上，被外面的風吹，被人的手觸控，被溫水清洗，這些都會帶來逼迫和劇烈的疼痛，就像得了瘡病一樣。因為這些痛苦和煩惱，嬰兒會恐懼死亡，因此產生癡迷和迷惑，所以迷失昏聵，不認識來處和去處。出生在充滿血液和惡露的污穢之處，鬼魅前來侵擾，被癲癇邪氣侵襲，被死屍觸碰，被蠱道和顛狂鬼所侵犯，各種邪祟都伺機侵犯。就像在四通八達的道路上，掉落一塊肉，烏鴉、老鷹、雕、狼等都來爭搶。
【English Translation】 English version: Focus their mind. Blow on their bones and joints, causing them to become crooked and deformed, making them improper, and causing them to lose the ability to reproduce, making them disliked. This is the situation from the thirty-eighth day to the eighty-seventh day. When there are four days left in the ninth month, the infant's body, bones, and joints are basically formed. The infant's body is composed of two parts, one part from the father and one part from the mother. The soft parts of the body, such as hair, cheeks, eyes, tongue, throat, heart, liver, spleen, kidneys, intestines, and blood, come from the mother. The remaining hard parts, such as nails, teeth, bones, joints, marrow, brain, tendons, and veins, come from the father. The infant is in the mother's womb, located below the 'raw storage' and above the 'cooked storage'. If it is a boy, his back faces outward and his face faces inward, located on the mother's left side. If it is a girl, her back faces the mother and her face faces outward, located on the mother's right side. They are in a place full of pain, stench, filth, and impurity, all the bones and joints are curled up and cannot be stretched, like being discarded in a leather bag, wrapped in the abdominal mesh, stained with blood, the space they are in is very narrow, relying on feces and urine, in a state of filth. In the ninth month of pregnancy, when there are four days left, those who have good deeds from past lives, on the first day and the day after, will make a vow and think: 'I am in a garden or in heaven.' But those who do evil will feel that they are in the prison of Niraya (hell), feeling sad and unhappy. On the fourth day, wind will rise in the mother's womb, either up or down, turning the infant's body, causing it to hang upside down, with its head facing the birth canal. Those with good fortune will think at this time: 'I am bathing and playing in a pool, like falling on a high bed, surrounded by the fragrance of flowers.' But those without good fortune will have such thoughts: 'I fell from a mountain, fell into a forest, riverbank, ditch, or cesspool, or like being in the net of hell, on thorns, between stones in the wilderness, among swords', feeling sad and unhappy. The retribution of good and evil is so different. After the infant is born, falling from the mother's body to the ground, being blown by the outside wind, being touched by human hands, being washed with warm water, these will bring pressure and severe pain, like having a sore. Because of these pains and troubles, the infant will fear death, thus producing infatuation and confusion, so they are lost and confused, not knowing where they come from and where they are going. Born in a filthy place full of blood and lochia, ghosts come to harass, attacked by epilepsy and evil spirits, touched by corpses, invaded by Gu poison and mad ghosts, all kinds of evil spirits are waiting for the opportunity to invade. It's like on a crossroads, a piece of meat falls, crows, eagles, vultures, wolves, etc. all come to fight for it.
鬼。欲得兒便。周匝圍繞。亦復如是。若宿行善德。邪不得其便。兒已長大。團哺養身。適得谷氣。其體即生八十種蟲。兩種在髮根。一名舌蝭。二名重蝭。三種在頭。名曰堅固傷損毀害。一種在腦。兩種在腦表。一名𧑱蛛。二名耗擾。三名憒亂。兩種在額。一名甲下。二名朽腐。兩種在眼。一名舌蝭。二名重蝭。兩種在耳。一名識味。二名現味莫。兩種在耳根。一名赤。二名復赤。兩種在鼻。一名肥。二名複肥。兩種在口。一名搖。二名動搖。兩種在齒中。一名惡弊。二名兇暴。三種在齒根。名曰喘息休止捽滅。一種在舌。名曰甘美。一種在舌根。名曰柔軟。一種在上斷。名曰往來。一種在咽。名為嗽喉。兩種在瞳子。一名生。二名不熟。兩種在肩。一名垂。二名復垂。一種在臂。名為住立。一種在手。名為周旋。兩種在胸。一名額坑。二名廣普。一種在心。名為班駁。一種在乳。名曰𧳮現。一種在臍。名為圍繞。兩種在脅。一名為月。二名月面。兩種在脊。一名月行。二名月貌。一種在背骨間。名為安豐。一種在皮里。名為虎爪。兩種在肉。一名消膚。二名燒樹。四種在骨。一名為甚毒。二名習毒。三名細骨。四名雜毒五種在髓。一名殺害。二名無殺。三名破壞。四名雜骸。五名白骨。兩種在腸。一名螳螂。二螳
螂嘴。兩種在細腸。一名兒子。二名腸子。一種在肝。名為銀喍。一種在生藏。名曰枝牧。一種在熟藏。名為太息。一種在穀道。名為重身。三種在糞中。一名筋。二名目結。三名目編髮。兩種在尻。一名流下。二名重流。五種在胞。一名肉姓。二名惡族。三名臥寤。四名而寤。五名護計。一種在髀。名為撾枝。一種在膝。名為現傷。一種在𨄔。名為鐵嘴。一種在足指。名為燒然。一稱在足心。名為食皮。是為八十種蟲。處在一身晝夜食體。
其人身中因風起病。有百一種。寒熱共合。各有百一。凡合計之。四百四病。在人身中。如木生火還自燒然。病亦如是。如木因體興。反來危人。如身中蟲。擾動不安。三十六物。假名為人。以偽蓋之誑惑凡愚。妄起愛念共相親附。智者視虛安可近之。譬如陶器終有破壞。此身虛偽會有夭壽。貴賤同迷。至死不知。譬如大城四門失火位次燒之。乃到東門皆令灰燼。生老病死亦復如是。
又瑜伽論云。又于胎中。經三十八七日。此之胎藏。一切支分。皆悉具足。從此已后。復經四日。方乃出生。此說極滿足者。或經九月。或復過此。若唯經八月。此名圓滿。若經七月六月。不名圓滿。或復缺減。故法華經偈云。
受胎之微形 世世常增長 薄德少福人 眾苦
【現代漢語翻譯】 現代漢語譯本： 螂嘴（一種寄生蟲）。兩種在細腸中：第一種叫兒子，第二種叫腸子。一種在肝臟中，名叫銀喍。一種在生藏中，名叫枝牧。一種在熟藏中，名叫太息。一種在穀道（肛門）中，名叫重身。三種在糞便中：第一種叫筋，第二種叫目結，第三種叫目編髮。兩種在尻（屁股）中：第一種叫流下，第二種叫重流。五種在胞（子宮）中：第一種叫肉姓，第二種叫惡族，第三種叫臥寤，第四種叫而寤，第五種叫護計。一種在髀（大腿）中，名叫撾枝。一種在膝蓋中，名叫現傷。一種在𨄔（小腿）中，名叫鐵嘴。一種在足趾中，名叫燒然。一種在足心（腳心）中，名叫食皮。這就是八十種蟲，處在身體中晝夜啃食身體。
人的身體中因風而起的疾病，有一百零一種。寒病和熱病共同引起的疾病，各有百零一種。總計起來，共有四百四種疾病在人的身體中。就像木頭生火，最終反過來燒燬自己一樣，疾病也是如此。就像樹木因依附身體而生長，反而會危害人一樣。身體中的蟲子，擾動不安。三十六種不凈之物，假名為人。用虛假的表象掩蓋真相，欺騙迷惑凡夫愚人，使他們妄起愛念，互相親近依附。智者看透了虛幻的本質，怎麼會去接近它呢？譬如陶器終究會有破損的一天，這身體虛假不實，終究會有夭折短命的時候。無論尊貴還是卑賤，都同樣迷惑不悟，直到死亡都不知道真相。譬如一座大城，四個城門同時失火，依次燃燒，最終燒到東門，全部化為灰燼。生、老、病、死也是這樣。
又，《瑜伽師地論》中說：又在胎中，經過三十八個七天（266天），這時胎兒的各個肢體部分，都完全具備。從此以後，再經過四天，才出生。這是說最圓滿的情況，或者經過九個月，或者超過九個月。如果只經過八個月，這叫做圓滿。如果經過七個月或六個月，就不叫做圓滿，或者會有缺陷減少。所以《法華經》的偈頌說：
『受胎之微形，世世常增長，薄德少福人，眾苦』
【English Translation】 English version: Lang Zui (a type of parasite). Two types are in the small intestine: the first is called Er Zi (son), and the second is called Chang Zi (intestine). One type is in the liver, named Yin Chi. One type is in the raw organs, named Zhi Mu. One type is in the cooked organs, named Tai Xi. One type is in the Gu Dao (anus), named Chong Shen. Three types are in the feces: the first is called Jin (tendon), the second is called Mu Jie, and the third is called Mu Bian Fa. Two types are in the buttocks: the first is called Liu Xia, and the second is called Chong Liu. Five types are in the womb: the first is called Rou Xing, the second is called E Zu, the third is called Wo Wu, the fourth is called Er Wu, and the fifth is called Hu Ji. One type is in the thigh, named Woa Zhi. One type is in the knee, named Xian Shang. One type is in the calf, named Tie Zui. One type is in the toes, named Shao Ran. One type is in the sole of the foot, named Shi Pi. These are the eighty types of worms that reside in the body, consuming it day and night.
In a person's body, there are one hundred and one types of diseases caused by wind. Diseases caused by cold and heat combined each number one hundred and one types. In total, there are four hundred and four diseases in a person's body. Just as wood generates fire and eventually burns itself, so too are diseases. Just as trees grow by relying on the body but then endanger people, so too are the worms in the body, causing unrest. The thirty-six impure substances are falsely called a person. They use false appearances to cover up the truth, deceiving and confusing ordinary fools, causing them to falsely generate love and cling to each other. Wise people see through the illusory nature, so how could they approach it? Just as pottery will eventually be broken, this body is false and unreal, and will eventually suffer premature death. Whether noble or lowly, they are equally deluded, and do not know the truth until death. Just as a large city has four gates that catch fire simultaneously, burning sequentially until the east gate is reached, and everything is reduced to ashes, so too are birth, old age, sickness, and death.
Furthermore, the Yogacarabhumi-sastra states: 'Also, in the womb, after thirty-eight sevens of days (266 days), all the limbs and parts of the fetus are fully formed. From then on, after another four days, it is born.' This refers to the most complete case, or after nine months, or more than nine months. If it is only after eight months, it is called complete. If it is after seven months or six months, it is not called complete, or there will be defects and reductions. Therefore, the verse in the Lotus Sutra says:
'The tiny form conceived, constantly grows through lifetimes, those with little virtue and few blessings, suffer many hardships.'
所逼迫
又三昧經云。說身內火界漸增。水界漸微。是故伽羅邏稠漸堅。乃至肉團。眾生由此薄福。從小至大皆受其苦。又禪秘要經云。人身三分。臍為中原。頭為殿堂。額為天門。
又處胎經云。人受胎時。初七日有四大。二七日展轉風吹向脅。乃至三十八七日。風名花令向產門。
又譬喻經云。風[牚支]水。水[牚支]地。地[牚支]火。強者為男。弱者為女。風水相[牚支]為男。地水相[牚*支]為女。
又解脫道論云。人身地界。碎之為塵。一斛二升。
又增一經云。一人身中。骨有三百二十。毛孔有九萬九千。筋脈各有五百。身蟲有八十戶。
又五道受生經云。兒生三歲。凡飲一百八十斛乳。除其胎中食亦分之。東弗于逮人。飲一千八百斛乳。西拘耶尼人。飲一萬八百斛乳。北郁單越人。七日成身。初生之日置百路道行人授指與𠲿。所以不飲乳也(此之觔斗是古小斗三斗當今一斗舊人身形姝大不同今小兒恐怪乳多故別疏記)。
后報緣第五
如婆沙論云。有一屠兒。七生已來常屠。不落三塗。然生人天往來。此由七生已前曾施辟支一食福力故。令七生不墮惡道。然此人七生已來。所作屠罪之業。過七生已次第受之。無有得脫。善惡俱爾(此
【現代漢語翻譯】 現代漢語譯本 所逼迫
又《三昧經》說，身體內的火界逐漸增強，水界逐漸減弱。因此，『伽羅邏』（Kalala，受精卵最初形態）逐漸變得堅硬，乃至形成肉團。眾生因此福報淺薄，從小到大都要承受痛苦。又《禪秘要經》說，人身份為三部分，以臍為中心，稱為『中原』，頭部為『殿堂』，額頭為『天門』。
又《處胎經》說，人在受胎時，最初七天有四大（地、水、火、風）。第二個七天，風的作用逐漸顯現，吹向脅部，乃至第三十八個七天，風名為『花令』，朝向產門。
又《譬喻經》說，風支撐水，水支撐地，地支撐火。強者為男性，弱者為女性。風水相互支撐為男性，地水相互支撐為女性。
又《解脫道論》說，人身的地界，如果粉碎成塵土，大約有一斛二升。
又《增一阿含經》說，一個人的身體中，骨頭有三百二十塊，毛孔有九萬九千個，筋脈各有五百條，身體內的蟲有八十戶。
又《五道受生經》說，嬰兒出生后三年內，大約要喝一百八十斛乳汁，這還不包括在胎中吸收的營養。東弗于逮（Purva-videha，四大部洲之一，位於東方）的人，要喝一千八百斛乳汁。西拘耶尼（Apara-godaniya，四大部洲之一，位於西方）的人，要喝一萬八百斛乳汁。北郁單越（Uttara-kuru，四大部洲之一，位於北方）的人，七天就能成形，出生之日就被放置在十字路口，由行人授指引導，所以不需要喝乳汁。（這裡的觔斗是古代的小鬥，三斗相當於現在的一斗，過去的人身形高大，和現在不同，現在的小孩恐怕會覺得乳汁量太多，所以特別記錄說明）。
后報緣第五
如《婆沙論》所說，有一個屠夫，從七生以來一直從事屠宰業，卻沒有墮入三惡道。而是往來於人天之間。這是因為他在七生之前，曾經供養一位『辟支佛』（Pratyeka-buddha，緣覺）一餐食物，憑藉這個福力，使他在七生中沒有墮入惡道。然而，這個人七生以來所造作的屠殺罪業，會在七生之後依次承受，沒有辦法逃脫。善業和惡業都是如此。（這裡...）
【English Translation】 English version What is Compelled
Furthermore, the Samadhi Sutra states that the fire element within the body gradually increases, while the water element gradually decreases. Therefore, the 『Kalala』 (the initial form of the embryo) gradually hardens, eventually forming a mass of flesh. Beings, due to their meager blessings, suffer from small to large. Moreover, the Yoga-tantra-abhidhana Sutra states that the human body is divided into three parts: the navel is the center, called the 『Central Plain』; the head is the 『Hall』; and the forehead is the 『Heavenly Gate.』
Furthermore, the Sutra on Entering the Womb states that when a person is conceived, the four great elements (earth, water, fire, and wind) are present in the first seven days. In the second seven days, the wind gradually blows towards the flanks, and by the thirty-eighth seven days, the wind is named 『Flower Command,』 facing the birth canal.
Furthermore, the Parable Sutra states that wind supports water, water supports earth, and earth supports fire. The stronger is male, the weaker is female. Wind and water supporting each other is male, earth and water supporting each other is female.
Furthermore, the Vimuttimagga states that the earth element of the human body, when crushed into dust, amounts to one 『斛』 (hu) and two 『升』 (sheng).
Furthermore, the Ekottara Agama Sutra states that in one person's body, there are three hundred and twenty bones, ninety-nine thousand pores, five hundred meridians each, and eighty households of body worms.
Furthermore, the Sutra on Receiving Birth in the Five Paths states that a child drinks approximately one hundred and eighty 『斛』 (hu) of milk in the first three years, excluding the nourishment received in the womb. People of Purva-videha (one of the four great continents, located in the east) drink one thousand eight hundred 『斛』 (hu) of milk. People of Apara-godaniya (one of the four great continents, located in the west) drink ten thousand eight hundred 『斛』 (hu) of milk. People of Uttara-kuru (one of the four great continents, located in the north) develop their bodies in seven days and are placed at a crossroads on the day of their birth, where a passerby guides them with a finger, so they do not need to drink milk. (The 『斛』 (hu) and 『斗』 (dou) here are ancient small measures, with three 『斗』 (dou) equaling one present-day 『斗』 (dou). People of the past were tall and large, unlike today. Modern children might find the amount of milk excessive, so this is specially noted).
Subsequent Retribution, Fifth
As stated in the Vibhasa, there was a butcher who had been slaughtering for seven lifetimes but did not fall into the three evil realms. Instead, he traveled between humans and gods. This was because, seven lifetimes ago, he had offered a meal to a 『Pratyeka-buddha』 (Solitary Buddha), and the merit of this act prevented him from falling into the evil paths for seven lifetimes. However, the karmic sins of slaughter that this person committed over seven lifetimes will be sequentially endured after the seven lifetimes, with no escape. This is the same for both good and evil deeds. (Here...)
是后報也)。
又智度論云。舍利弗雖復聰明。然非一切智。于佛智中譬如嬰兒。如阿婆檀那經中。佛在祇桓住。晡時經行。舍利弗從佛經行。是時有鷹逐鴿。鴿飛來佛邊住。佛經行過之。影覆鴿上。鴿身安隱怖畏即除。不復作聲。從舍利弗影到。鴿便作聲戰怖如初。舍利弗白佛言。佛及我身俱無三毒。以何因緣佛影覆鴿。鴿便無聲不復恐怖。我影覆上。鴿便作聲戰慄如故。佛言。汝三毒習氣未盡。以是故。汝影覆時恐怖不除。佛語舍利弗。汝觀此鴿宿世因緣。幾世作鴿。舍利弗。即時入宿命智三昧。觀見此鴿。從鴿中來。乃至八萬大劫。常作鴿身。過是已往不能復見。舍利弗從三昧起白佛言。是鴿八萬大劫中。常作鴿身。過是已前不能復知。佛言。汝若不能盡知過去世。試觀未來世。此鴿何時當脫。舍利弗即入三昧。觀見乃至八萬大劫。亦未免鴿身。過是已往不復能知。不審此鴿何時當脫。佛告舍利弗。此鴿除諸聲聞辟支佛所知齊限。復于恒河沙等大劫中。常作鴿身。罪訖得出。輪轉五道中。后得為人。經五百世中。乃得利根。是時有佛。度無量阿僧祇眾生。然後入無餘涅槃。遺法在世。是人作五戒優婆塞。從比丘聞贊佛功德。於是初發心願。愿值佛。後於三阿僧祇劫。行六波羅蜜十地具。得作佛時。度無量
【現代漢語翻譯】 現代漢語譯本：這是後來的報應啊）。
又《智度論》中說，舍利弗雖然非常聰明，但並非具有一切智慧。在佛的智慧面前，他就像一個嬰兒。如同《阿婆檀那經》中所說，佛陀住在祇桓精舍時，傍晚時分在經行。舍利弗跟隨佛陀經行。當時有一隻老鷹追逐一隻鴿子，鴿子飛到佛陀身邊停住。佛陀經行經過它時，佛陀的影子覆蓋在鴿子身上，鴿子身心安穩，恐懼立即消除，不再發出聲音。當鴿子處於舍利弗的影子下時，便發出聲音，戰慄如初。舍利弗對佛陀說：『佛陀和我都沒有三毒（貪、嗔、癡），因為什麼緣故佛陀的影子覆蓋鴿子，鴿子便沒有聲音，不再恐懼，而我的影子覆蓋在它身上，鴿子便發出聲音，戰慄如故？』佛陀說：『你的三毒習氣還沒有完全消除，因此，你的影子覆蓋時，鴿子的恐懼不能消除。』佛陀告訴舍利弗：『你觀察這隻鴿子宿世的因緣，它做了多少世的鴿子？』舍利弗立即進入宿命智三昧，觀察到這隻鴿子，從鴿子的身份而來，直到八萬大劫，一直做鴿子的身體，超過這個時間就不能再看到了。舍利弗從三昧中起來，對佛陀說：『這隻鴿子在八萬大劫中，一直做鴿子的身體，超過這個時間就不能再知道了。』佛陀說：『你如果不能完全知道過去世，試著觀察未來世，這隻鴿子什麼時候能夠脫離鴿子的身份？』舍利弗立即進入三昧，觀察到直到八萬大劫，也不能免除鴿子的身體，超過這個時間就不能再知道了，不清楚這隻鴿子什麼時候能夠脫離鴿子的身份。佛陀告訴舍利弗：『這隻鴿子超出所有聲聞（Sravaka，聽聞佛法而修道者）、辟支佛（Pratyekabuddha，不依師教而獨自悟道的修行者）所能知道的界限，還要在像恒河沙一樣多的大劫中，一直做鴿子的身體，罪業結束才能脫離，在五道（地獄、餓鬼、畜生、人、天）中輪迴，之後才能得到人身，經過五百世，才能得到銳利的根器。那時有一尊佛，度化無量阿僧祇（Asankhya，極大的數字單位，表示無限）的眾生，然後進入無餘涅槃（Nirvana，佛教術語，指完全寂滅的狀態）。遺留的佛法還在世間，這個人做五戒優婆塞（Upasaka，在家男居士），從比丘（Bhiksu，出家男眾）那裡聽聞讚歎佛的功德，於是最初發愿，希望遇到佛陀，之後在三大阿僧祇劫（Asankhya Kalpa，極長的時間單位）中，修行六波羅蜜（Paramita，到達彼岸的方法，包括佈施、持戒、忍辱、精進、禪定、智慧）十地（Bhumi，菩薩修行的十個階段）具足，到成佛時，度化無量眾生。
【English Translation】 English version: This is the retribution that comes later).
Furthermore, the Mahaprajnaparamita-sastra states: Although Sariputra (Sariputra, one of the Buddha's chief disciples, known for his wisdom) was intelligent, he was not omniscient. Compared to the Buddha's wisdom, he was like an infant. As mentioned in the Apadana Sutra, the Buddha was residing in Jeta Grove (Jetavana, a famous monastery donated to the Buddha). At dusk, he was walking back and forth. Sariputra was following the Buddha. At that time, a hawk was chasing a pigeon. The pigeon flew to the Buddha's side and stayed there. As the Buddha walked past it, the Buddha's shadow covered the pigeon, and the pigeon felt secure and its fear immediately disappeared; it no longer made a sound. When the pigeon was under Sariputra's shadow, it began to make sounds and tremble as before. Sariputra said to the Buddha, 'Both the Buddha and I are free from the three poisons (greed, hatred, and delusion). What is the reason that when the Buddha's shadow covers the pigeon, it becomes silent and no longer afraid, but when my shadow covers it, the pigeon makes sounds and trembles as before?' The Buddha said, 'Your habitual tendencies of the three poisons have not been completely eradicated. Therefore, when your shadow covers it, the pigeon's fear cannot be eliminated.' The Buddha told Sariputra, 'Observe the karmic conditions of this pigeon from its past lives. How many lives has it been a pigeon?' Sariputra immediately entered the Samadhi (Samadhi, a state of deep concentration) of knowing past lives and saw that this pigeon had been a pigeon for eighty thousand great kalpas (Kalpa, an immense period of time). Beyond that, he could not see any further. Sariputra arose from the Samadhi and said to the Buddha, 'This pigeon has been a pigeon for eighty thousand great kalpas. Beyond that, I cannot know any further.' The Buddha said, 'If you cannot fully know the past lives, try to observe the future lives. When will this pigeon be able to escape being a pigeon?' Sariputra immediately entered Samadhi and saw that even after eighty thousand great kalpas, it would not be free from being a pigeon. Beyond that, he could not know any further and was unsure when this pigeon would be able to escape being a pigeon. The Buddha told Sariputra, 'This pigeon is beyond the limits of what all Sravakas (Sravaka, a disciple who attains enlightenment by hearing the teachings) and Pratyekabuddhas (Pratyekabuddha, a solitary Buddha who attains enlightenment without a teacher) can know. It will continue to be a pigeon for as many great kalpas as there are sands in the Ganges River. Only after its karmic debts are exhausted will it be able to escape and transmigrate through the five realms (hell, hungry ghosts, animals, humans, and gods). Later, it will be reborn as a human and, after five hundred lives, will attain sharp faculties. At that time, there will be a Buddha who will liberate countless Asankhyas (Asankhya, an extremely large number) of beings and then enter Parinirvana (Parinirvana, the complete cessation of rebirth). The remaining Dharma (Dharma, the teachings of the Buddha) will still be in the world. This person will be an Upasaka (Upasaka, a lay male follower) observing the five precepts. He will hear a Bhiksu (Bhiksu, a fully ordained male monk) praising the Buddha's virtues, and then he will initially make a vow, wishing to meet the Buddha. Later, in three great Asankhya kalpas, he will practice the six Paramitas (Paramita, perfections: generosity, morality, patience, effort, concentration, and wisdom) and fulfill the ten Bhumis (Bhumi, the ten stages of a Bodhisattva's path). When he becomes a Buddha, he will liberate countless beings.'
眾生已而入涅槃。是時舍利弗。向佛懺悔白佛言。我於一鳥尚不能知其本末。何況諸緣。我知佛智慧如是者。為佛智慧故。寧入阿鼻地獄。受無量劫苦。不以為難。
定報緣第六
如佛說義足經云。佛告梵志言。世有五事。不可得避。亦無脫者。何等為五。一當耗減法。二當亡棄法。三當病瘦法。四當老朽法。五當死去法。此之五法。欲使不耗減。是不可得。
又佛說四不可得經云。佛與比丘及諸菩薩。明旦持缽入舍衛城分衛。四輩皆從。諸天龍神。各赍花香伎樂。追從於上。時佛道眼。睹見兄弟同產四人。遠家棄業。山處閑居。得五神通。皆號仙人。宿對來至自知壽盡。悉欲避終。各各思議。吾等神足。飛騰自恣。在所至到無所掛礙。今反當爲非常所得便。危失身命。當造方便免斯患難。不可就也。於是一人則踴在空中。而自藏形。無常之對安知吾處。一人則入市中人鬧之處。廣大無量。在中避命。無常之對趣得一人。何必求吾。一人則退入于大海。三百三十六萬里。下不至底。上不至表。處於其中間。無常之對何所求耶。一人則計。竊至大山無人之處。擘山兩解。入中還合。無常之對安知吾處。於時四人各各避命。竟不得脫。藏在空中者。便自墮地。猶果熟落。其在山中者。于彼喪已。禽獸所
【現代漢語翻譯】 現代漢語譯本 眾生已經進入涅槃（Nirvana，佛教術語，指脫離輪迴的境界）。這時，舍利弗（Sariputra，佛陀的十大弟子之一）向佛懺悔，稟告佛說：『我對一隻鳥尚且不能瞭解它的來龍去脈，更何況是諸多的因緣關係呢？我知道佛的智慧是如此的深廣，爲了佛的智慧的緣故，我寧願進入阿鼻地獄（Avici Hell，佛教中最底層的地獄），承受無量劫的痛苦，也不認為這是困難的。』
定報緣第六
如《佛說義足經》所說，佛告訴梵志（Brahmin，古印度婆羅門種姓的人）說：『世間有五件事，是不可避免的，也沒有辦法逃脫的。是哪五件呢？一是應當耗損減少的法則；二是應當亡失拋棄的法則；三是應當生病瘦弱的法則；四是應當衰老朽壞的法則；五是應當死去的法則。這五種法則，想要讓它不耗損減少，是不可能做到的。』
又如《佛說四不可得經》所說，佛與比丘（Bhikkhu，佛教出家男眾）以及諸位菩薩（Bodhisattva，發願要普度眾生的修行者），在第二天早上拿著缽進入舍衛城（Sravasti，古代印度城市）乞食。四眾弟子都跟隨在後。諸天、龍神（Naga，印度神話中的蛇神），各自拿著花香和伎樂，在上方追隨。當時，佛以道眼觀察，看見同胞兄弟四人，遠離家鄉，拋棄產業，在山中隱居，獲得了五神通（Five Supernatural Powers，佛教中的五種神通能力）。他們都知道自己的壽命將盡，都想躲避死亡。各自思量：『我們有神通，可以隨意飛行，到達任何地方都沒有阻礙。現在反而要遭遇意外而失去生命，應當想辦法避免這個災難，不能坐以待斃。』於是，其中一人就跳躍到空中，隱藏自己的身形。心想無常（Impermanence，佛教教義，指世間萬物皆變化無常）的對頭怎麼會知道我在哪裡呢？一人就進入市場中人聲鼎沸的地方，廣大無邊，想在其中躲避死亡。心想無常的對頭抓到一個人就夠了，何必非要找我呢？一人就退入大海之中，三百三十六萬里深，下不到底，上不到頂，處於中間。心想無常的對頭到哪裡去找我呢？一人就想，偷偷地跑到大山中無人之處，把山劈開兩半，進入其中再合攏。心想無常的對頭怎麼會知道我在哪裡呢？當時，這四個人各自躲避死亡，最終都沒有能夠逃脫。藏在空中的人，就從空中掉落到地上，就像成熟的果實掉落一樣。藏在山中的人，就在那裡喪命，被禽獸所...
【English Translation】 English version Sentient beings have already entered Nirvana (Nirvana, a Buddhist term referring to the state of liberation from reincarnation). At that time, Sariputra (Sariputra, one of the Buddha's ten great disciples) repented to the Buddha and said, 'I cannot even understand the beginning and end of a single bird, let alone the many causes and conditions? I know that the Buddha's wisdom is so profound that for the sake of the Buddha's wisdom, I would rather enter Avici Hell (Avici Hell, the lowest level of hell in Buddhism) and endure countless kalpas of suffering, and not consider it difficult.'
The Sixth Chapter on the Retribution of Fixed Karma
As stated in the Sutra on the Full Meaning Spoken by the Buddha, the Buddha told the Brahmin (Brahmin, a member of the ancient Indian Brahmin caste), 'There are five things in the world that cannot be avoided, nor can they be escaped. What are the five? First, the law of depletion and decrease; second, the law of loss and abandonment; third, the law of sickness and weakness; fourth, the law of aging and decay; fifth, the law of death. These five laws, if you want to prevent them from depleting and decreasing, is impossible.'
Also, as stated in the Sutra on the Four Unattainables Spoken by the Buddha, the Buddha, along with the Bhikkhus (Bhikkhu, Buddhist monks) and Bodhisattvas (Bodhisattva, practitioners who vow to liberate all sentient beings), entered the city of Sravasti (Sravasti, an ancient Indian city) in the morning with their bowls to beg for food. The fourfold assembly followed behind. Devas (Deva, gods in Hinduism and Buddhism), Nagas (Naga, serpent deities in Indian mythology), each carrying flowers, incense, and music, followed above. At that time, the Buddha, with his divine eye, saw four brothers, born of the same parents, who had left their homes and abandoned their businesses, living in seclusion in the mountains, and had attained the five supernatural powers (Five Supernatural Powers, five supernatural abilities in Buddhism). They all knew that their lives were coming to an end and wanted to escape death. Each thought, 'We have supernatural powers and can fly at will, reaching any place without hindrance. Now, we are about to encounter an accident and lose our lives. We should find a way to avoid this disaster and not sit idly by.' So, one of them jumped into the air and hid his form. He thought, 'How would the adversary of impermanence (Impermanence, a Buddhist doctrine referring to the impermanence of all things) know where I am?' One entered the crowded marketplace, vast and boundless, wanting to hide from death within it. He thought, 'The adversary of impermanence only needs to catch one person, why would they necessarily look for me?' One retreated into the ocean, three hundred and thirty-six thousand miles deep, not reaching the bottom, not reaching the top, staying in the middle. He thought, 'Where would the adversary of impermanence look for me?' One thought of secretly going to a deserted place in the mountains, splitting the mountain in two, entering it, and then closing it up again. He thought, 'How would the adversary of impermanence know where I am?' At that time, these four people each tried to escape death, but in the end, none of them could escape. The one who hid in the air fell from the sky to the ground, like a ripe fruit falling. The one who hid in the mountain died there, and was...
啖。在大海中者。則時夭命。魚鱉所食。入市中者。在於眾人而自終沒。於是世尊。睹之如斯。謂此四人闇昧不達。欲舍宿對。三毒不除。不至三達無極之慧。古今以來誰脫此患。佛則頌曰。
雖欲藏在空 善處大海中 假使入諸山 而欲自翳形 欲求不死地 未曾可獲定 是故精進學 無身乃為寧
佛告諸比丘。世有四事。不可獲致。何等為四。一曰。年幼顏色煒燁。發黑齒白。形貌光澤。氣力堅強。行步舉止。出入自游。上車乘馬。眾人瞻戴。莫不愛敬。一旦忽耄。頭白齒落。面皺皮緩。體重拄杖。短氣呻吟。欲使常少不至老者。終不可得。
二謂身體強健。骨髓實盛。行步無雙。飲食自恣。莊飾頭首。謂為無比。張弓捻矢。把執兵仗。有所危害。不省曲直。罵詈衝口。謂為豪強。自計吾我無有衰耗。疾病卒至。伏之著床。不能動搖。身痛如搒。耳鼻口目。不聞聲香美味細滑。坐起須人。污露自出。身臥其上。眾患難喻。假使欲免常安無病。終不可得。
三謂欲求長壽在世無極。得於病死。命既甚短。懷萬歲慮。壽少憂多。不察非常。五欲自恣。放心逸意。殺盜淫亂。兩舌惡口。妄言綺語。貪嫉邪見。不孝父母。不順師友。輕身尊長。反逆無道悕望豪富。謂可永存。譏謗聖
【現代漢語翻譯】 現代漢語譯本： 啖（dàn）：如果有人在大海中，就會被魚鱉吃掉而夭折；如果進入市場，就會在眾人之中默默死去。於是世尊看到這種情況，認為這四種人愚昧無知，不願捨棄前世的因緣，不能去除貪嗔癡三毒，不能達到通達一切、沒有止境的智慧。自古以來，誰能擺脫這種困境呢？佛就用偈語說： 即使想藏在空中， 善於處身大海中， 縱然進入深山裡， 想要隱藏自己的形跡， 想要尋求不死之地， 也從未能夠獲得。 所以要精進學習， 無我才是安寧。 佛告訴各位比丘：世間有四件事，是不可能得到的。是哪四件事呢？第一件事是：年少時容顏美好，頭髮烏黑牙齒潔白，容貌光彩照人，氣力強健，行走舉止，出入自由，乘坐車馬，眾人仰慕愛戴。但忽然衰老，頭髮變白牙齒脫落，面容皺紋增多面板鬆弛，身體沉重需要拄著枴杖，呼吸短促。想要永遠年輕不衰老，終究是不可能得到的。 第二件事是：身體強壯健康，骨髓充盈，行走無人能比，飲食隨心所欲，裝飾頭部，自以為無人能及。拉弓射箭，手持兵器，有所危害時，不考慮是非曲直。罵人衝口而出，自以為豪強。自認為自己不會衰老損耗。但疾病突然降臨，只能臥床不起，不能動彈。身體疼痛如鞭打，耳朵鼻子口眼睛，聽不到聲音聞不到香味嘗不到美味感覺不到細滑。坐起需要別人幫助，大小便失禁。身體躺在床上，各種痛苦難以形容。想要永遠平安健康沒有疾病，終究是不可能得到的。 第三件事是：想要長壽，在世間沒有盡頭。但卻會遇到病死，生命非常短暫，卻懷有萬歲的打算。壽命短促憂愁卻很多，不明白世事無常，放縱五欲，放任自己的心意，殺生偷盜邪淫，兩舌惡口，妄語綺語，貪婪嫉妒邪見，不孝順父母，不尊敬師長朋友，輕視長輩，違背常理沒有道義，希望能夠豪富，認為可以永遠存在，譏諷聖賢。
【English Translation】 English version: Dāṃ (啖): If someone is in the great sea, they will be eaten by fish and turtles and die young; if they enter the market, they will die silently among the crowd. Thereupon, the World Honored One, seeing this situation, considered these four types of people to be ignorant and unenlightened, unwilling to abandon their past karmic connections, unable to eliminate the three poisons of greed, hatred, and delusion, and unable to attain the wisdom that is all-encompassing and without limit. Since ancient times, who has escaped this predicament? The Buddha then spoke in verse: Even if one wants to hide in the sky, Or skillfully dwell in the great sea, Even if one enters the deep mountains, And wants to conceal one's form, Wanting to seek a land of immortality, Has never been attainable. Therefore, diligently study, Non-self is tranquility. The Buddha told the Bhikkhus (比丘, monks): There are four things in the world that cannot be obtained. What are these four things? The first is: In youth, one's appearance is beautiful, hair is black and teeth are white, one's countenance is radiant, one's strength is robust, one's movements and demeanor are free and unrestrained, one rides in carriages and on horses, and one is admired and loved by all. But suddenly one becomes old, hair turns white and teeth fall out, the face becomes wrinkled and the skin slackens, the body becomes heavy and one needs a cane, and one's breath becomes short. Wanting to remain young forever and not age is ultimately unattainable. The second is: A body that is strong and healthy, with abundant bone marrow, walking unmatched, eating and drinking as one pleases, adorning the head, considering oneself unparalleled. Drawing the bow and shooting arrows, holding weapons, when there is harm, not considering right and wrong. Cursing spills out of the mouth, considering oneself powerful and strong. Thinking that oneself will not decline or diminish. But illness suddenly arrives, forcing one to lie in bed, unable to move. The body aches as if whipped, the ears, nose, mouth, and eyes cannot hear sounds, smell fragrances, taste flavors, or feel smoothness. Sitting up and getting up requires the help of others, and one's excrement and urine leak out. The body lies on the bed, and various sufferings are difficult to describe. Wanting to always be peaceful, healthy, and without illness is ultimately unattainable. The third is: Wanting to live long, without end in the world. But one will encounter sickness and death, life is very short, yet one harbors thoughts of living for ten thousand years. Life is short but worries are many, not understanding the impermanence of things, indulging in the five desires, letting one's mind run wild, killing, stealing, engaging in sexual misconduct, engaging in divisive speech and harsh language, lying and engaging in frivolous talk, being greedy, jealous, and having wrong views, being unfilial to parents, not respecting teachers and friends, looking down on elders, going against reason and lacking morality, hoping to be wealthy and powerful, thinking that one can exist forever, and criticizing sages.
道。以邪無雙。噓天獨步。慕於世榮。不識天地表里所由。不別四大因緣合成。猶如幻師。不了古今所興之世。不受倡導。不知生所從來死之所歸。心存天地謂是吾許。非常對至如風吹雲。冀念長生。命忽然終。不得自在。欲使不爾終不可得也。
四謂父母兄弟。室家親族。朋友知識。恩愛榮樂。財物富貴。官爵俸祿。騎乘遊觀。妻妾子息。以自嬌恣。飲食快意。兒郎僕使。趨行綺視。顧影而步。輕蔑眾人。計己無雙。奴客庸馬。獸類畜生。出入自在。無有期度。不察前後。謂其眷屬從使之眾意可常得。宿對卒至如湯消雪。心乃懷懼請求濟患。安得如願。呼噏命斷魂神獨逝。父母兄弟。妻子親族。朋友知識。恩愛眷屬。皆自獨留。官爵財物。僕從各散。馳走如星。欲求不死終不可得也。佛告比丘。古今已來。天地成立。無免此苦四難之患。以斯四苦。佛興於世。
不定緣第七
如十住毗婆沙論云。善知不定法者。諸法未生未可分別。如佛分別業經中說。佛告阿難。有人身行善業。口行善業。意行善業。是人命終而墮地獄。有人身行惡業。口行惡業。意行惡業。是人命終而生天上。阿難白佛言。何故如是。佛言。是人先世罪福因緣已熟。今世罪福因緣未熟。或臨命終。正見邪見。善惡心起。垂終之心
【現代漢語翻譯】 現代漢語譯本： 這些人追求虛妄的、無與倫比的邪道，自以為天下無敵。他們貪戀世俗的榮華，不明白天地的表裡結構，不瞭解四大（地、水、火、風）因緣和合的道理。他們就像幻術師一樣，不明白從古至今世事的興衰變化。他們不接受正確的引導，不知道從哪裡來，死往哪裡去。心中執著于天地，認為一切都是自己所擁有的。但無常一旦降臨，就像風吹散云一樣迅速。他們妄想長生不老，但生命卻突然終結，無法自主，想要避免死亡，最終也是不可能的。
第二種人執著于父母兄弟、妻室家眷、親朋好友，貪戀恩愛榮華、財物富貴、官爵俸祿、騎馬遊玩、妻妾子女，以此來驕縱自己。他們追求飲食的快樂，使喚奴僕，輕蔑地看著別人，自認為天下無雙。他們讓奴僕、客人、牲畜隨意出入，沒有節制。他們不考慮後果，認為自己的眷屬和僕從可以永遠陪伴自己。但宿世的業報一旦到來，就像熱水融化雪一樣迅速。這時他們才感到恐懼，請求幫助以擺脫困境，但又怎能如願呢？一口氣斷絕，靈魂獨自離去。父母兄弟、妻子親族、親朋好友、恩愛眷屬，都只能獨自留下。官爵財物、僕從也都各自離散，像流星一樣飛逝。想要不死，最終也是不可能的。佛告訴比丘，從古至今，天地成立以來，沒有人能夠免除這四種苦難。因為這四種苦難，佛才出現於世間。
不定緣第七
如《十住毗婆沙論》所說：善於瞭解不定法的人知道，諸法在未產生之前是無法分別的。正如佛在《分別業經》中所說：佛告訴阿難，有人身行善業，口行善業，意行善業，但這個人死後卻墮入地獄；有人身行惡業，口行惡業，意行惡業，但這個人死後卻生到天上。阿難問佛：為什麼會這樣？佛說：這是因為這個人前世的罪業或福業因緣已經成熟，而今世的罪業或福業因緣尚未成熟。或者臨命終時，生起正見或邪見，善心或噁心，這臨終一念的心念會影響他的去處。
【English Translation】 English version: These people pursue false and unparalleled evil paths, considering themselves invincible. They are attached to worldly glory, not understanding the structure of the universe, nor the principle of the union of the Four Great Elements (earth, water, fire, and wind). Like illusionists, they do not understand the rise and fall of the world from ancient times. They do not accept correct guidance, not knowing where they come from or where they go after death. They cling to the universe, thinking everything belongs to them. But when impermanence arrives, it is as swift as wind scattering clouds. They vainly hope for immortality, but life suddenly ends, and they cannot be free. Trying to avoid death is ultimately impossible.
The second type of people are attached to parents, siblings, spouses, family, relatives, and friends, greedy for love, glory, wealth, high-ranking positions, riding and sightseeing, wives and children, using these to indulge themselves. They pursue the pleasure of food and drink, order servants around, look at others with contempt, and consider themselves unparalleled. They allow servants, guests, and livestock to come and go freely, without restraint. They do not consider the consequences, thinking their family and servants can always be with them. But when the karma from past lives arrives, it is as swift as hot water melting snow. Then they feel fear, asking for help to escape their predicament, but how can they get what they want? With a final breath, the soul departs alone. Parents, siblings, spouses, relatives, friends, and loved ones can only be left behind. Official positions, wealth, and servants all scatter, flying away like stars. Trying to be immortal is ultimately impossible. The Buddha told the Bhikkhus that from ancient times, since the establishment of the universe, no one has been able to escape these four sufferings. Because of these four sufferings, the Buddha appeared in the world.
Indeterminate Conditions, Chapter 7
As stated in the Ten Stages Vibhasa Sastra (十住毗婆沙論): Those who are good at understanding indeterminate dharmas know that dharmas cannot be distinguished before they arise. As the Buddha said in the Distinguishing Karma Sutra (分別業經): The Buddha told Ananda (阿難), 'There are people who perform good deeds with their body, good deeds with their speech, and good deeds with their mind, but these people fall into hell after death. There are people who perform evil deeds with their body, evil deeds with their speech, and evil deeds with their mind, but these people are born in heaven after death.' Ananda (阿難) asked the Buddha, 'Why is this so?' The Buddha said, 'This is because the karmic conditions of their past sins or blessings have matured, while the karmic conditions of their present sins or blessings have not yet matured. Or, at the moment of death, they give rise to right or wrong views, good or evil thoughts. This final thought at the moment of death will influence their destination.'
其力大故。又增一阿含經云。爾時世尊告諸比丘。今有四人出現於世。云何為四。或有人先苦而後樂。或有人先樂而後苦。或有人先苦而後苦。或有人先樂而後樂。云何有人先苦而後樂。或有一人。生卑賤家衣食不充。然無邪見。以知昔日施德之報。感得富貴之家。不作施德恒值貧賤無有衣食。便向懺悔改往所作。所有遺余與人等分。若生人中。多財饒寶無所乏短。是謂此人先苦后樂。何等人先樂而後苦。或有人生豪族家衣食充足。然彼人恒懷邪見。與邊見共相應。後生地獄中。若得作人。在貧窮家無有衣食。是謂此人先樂后苦。何等人先苦而後苦。或有人先生貧賤家衣食不充。然懷邪見。與邊見共相應。後生地獄。若生人中。極為貧賤衣食不充。是謂先苦而後苦。何等人先樂而後樂。或有人先生富貴家多財饒寶。敬重三尊恒行惠施。後生人天。恒受富貴多饒財寶。是謂此人先樂而後樂。
爾時佛告比丘曰。或有眾生先苦后樂。或有先樂后苦。或有先苦后亦苦。或有先樂后亦樂。若人壽百歲正可十十耳。或百歲之中作諸功德。或百歲之中造諸惡業。彼于異時。或冬受樂夏受苦。或少時作福長時作罪。後生之時。少時受福長時受罪。若復少時作罪長時作福。後生之時。少時受罪長時受樂。或先長時作罪后復長作罪
【現代漢語翻譯】 現代漢語譯本 因為他的力量大。又《增一阿含經》說：『那時，世尊告訴各位比丘，現在有四種人出現在世上。哪四種呢？有的人先苦后樂，有的人先樂后苦，有的人先苦后苦，有的人先樂后樂。』 『什麼樣的人是先苦后樂呢？有的人出生在卑賤的家庭，衣食不足，但是沒有邪見，因為知道過去佈施積德的果報，感得出生在富貴之家。有的人不作佈施積德的事情，總是貧賤沒有衣食，於是懺悔改正過去的所作所為，將所有剩餘的財物與人平等分享。如果再生到人間，就會多財多寶，無所缺乏。這就是所說的這種人先苦后樂。』 『什麼樣的人是先樂后苦呢？有的人出生在豪門貴族，衣食充足，但是這個人總是懷有邪見，與邊見相應，死後墮入地獄。如果能夠再做人，就會出生在貧窮的家庭，沒有衣食。這就是所說的這種人先樂后苦。』 『什麼樣的人是先苦后苦呢？有的人出生在貧賤的家庭，衣食不足，而且懷有邪見，與邊見相應，死後墮入地獄。如果能夠再做人，就會極其貧賤，衣食不足。這就是所說的先苦后苦。』 『什麼樣的人是先樂后樂呢？有的人出生在富貴之家，多財多寶，敬重三寶（Buddha, Dharma, Sangha），經常行佈施，死後升到人天，總是享受富貴，多有財寶。這就是所說的這種人先樂后樂。』 那時，佛告訴比丘們說：『有的眾生先苦后樂，有的先樂后苦，有的先苦后也苦，有的先樂后也樂。如果人的壽命有一百歲，真正能做主的也就只有十年。有的人在一百年中做各種功德，有的人在一百年中造各種惡業。他們在不同的時間，或者冬天享受快樂夏天遭受痛苦，或者短時間作福長時間作罪。後來出生的時候，短時間享受福報，長時間遭受罪報。如果短時間作罪長時間作福，後來出生的時候，短時間遭受罪報，長時間享受快樂。或者先長時間作罪，後來又長時間作罪。』
【English Translation】 English version Because of his great power. Also, the Ekottara Agama Sutra says: 'At that time, the World Honored One told the Bhikkhus, now there are four types of people appearing in the world. What are the four? Some people experience suffering first and then happiness, some experience happiness first and then suffering, some experience suffering first and then suffering, and some experience happiness first and then happiness.' 'What kind of person experiences suffering first and then happiness? Some people are born into humble families with insufficient food and clothing, but they have no wrong views, because they know the reward of past generosity and virtue, and they are born into wealthy families. Some people do not perform acts of generosity and virtue, and they are always poor and have no food and clothing, so they repent and correct their past actions, and share all their remaining wealth equally with others. If they are reborn among humans, they will have much wealth and treasure, and will lack nothing. This is what is meant by this person experiencing suffering first and then happiness.' 'What kind of person experiences happiness first and then suffering? Some people are born into noble families with sufficient food and clothing, but they always harbor wrong views and are associated with extreme views, and after death, they fall into hell. If they can be reborn as humans, they will be born into poor families with no food and clothing. This is what is meant by this person experiencing happiness first and then suffering.' 'What kind of person experiences suffering first and then suffering? Some people are born into poor families with insufficient food and clothing, and they harbor wrong views and are associated with extreme views, and after death, they fall into hell. If they can be reborn as humans, they will be extremely poor and have insufficient food and clothing. This is what is meant by experiencing suffering first and then suffering.' 'What kind of person experiences happiness first and then happiness? Some people are born into wealthy families with much wealth and treasure, respect the Three Jewels (Buddha, Dharma, Sangha), and constantly practice generosity, and after death, they are reborn in the realms of humans and gods, always enjoying wealth and honor, and having much treasure. This is what is meant by this person experiencing happiness first and then happiness.' At that time, the Buddha told the Bhikkhus: 'Some beings experience suffering first and then happiness, some experience happiness first and then suffering, some experience suffering first and then also suffering, and some experience happiness first and then also happiness. If a person's life is a hundred years, they can truly only control ten years. Some people perform various meritorious deeds in a hundred years, and some people create various evil deeds in a hundred years. At different times, they either enjoy happiness in winter and suffer in summer, or they perform good deeds for a short time and commit sins for a long time. When they are born later, they enjoy blessings for a short time and suffer punishment for a long time. If they commit sins for a short time and perform good deeds for a long time, when they are born later, they suffer punishment for a short time and enjoy happiness for a long time. Or they commit sins for a long time first, and then commit sins for a long time again.'
。彼人後生之時。先苦后亦苦。若復少時作福長復作福。彼於後生之時。先樂后亦樂。爾時世尊告諸比丘。有四人出現於世。云何為四。或有人身樂心不樂。或有人心樂身不樂。或有人身心俱樂。或有人身心俱不樂。何等人身樂心不樂。是作福凡夫人。於四事供養衣被飲食臥具醫藥。無所乏短。但不免三惡道苦。是謂身樂心不樂。何等人心樂身不樂。所謂阿羅漢。不作功德。於四事供養之中。不能自辦。但免三惡道苦。是謂心樂身不樂。何等人身心俱不樂。所謂凡夫之人。不作功德。不得四事供養。復不免三惡道苦。是謂身心俱不樂。何等人身心俱樂。所謂作功德。阿羅漢四事供養無所乏短。復免三惡道苦。是謂身心俱樂。
善報緣第八
如彌勒菩薩所問經論云。問云何佈施果。答曰。略說佈施。有一種果。所謂受用果。受用果復有二種果。所謂現在受用果。未來受用果。復有三種果。即此二種。復加般若。復有四種果。何謂四種。一有果而無用。二有用而無果。三有果亦有用。四無果亦無用。初有果而無用者。謂不至心施。不自手施。輕心佈施。彼如是施。雖得無量種種果報。而不能受用。如舍衛天主。雖得無量種種珍寶。而不能受用。二有用而無果者。謂自不施。見他行施。起隨喜心。以是義故。雖
【現代漢語翻譯】 現代漢語譯本：那個人後世出生時，先苦后也苦。如果年少時就做善事，長大后也繼續做善事，那麼他後世出生時，先樂后也樂。當時，世尊告訴各位比丘：有四種人出現在世間。是哪四種呢？有的人身體快樂而內心不快樂，有的人內心快樂而身體不快樂，有的人身心都快樂，有的人身心都不快樂。什麼樣的人身體快樂而內心不快樂呢？就是那些做善事的凡夫俗子，在衣被、飲食、臥具、醫藥這四種供養上，沒有什麼缺乏，但是不能免除三惡道的痛苦。這就是所謂的身體快樂而內心不快樂。什麼樣的人內心快樂而身體不快樂呢？就是那些阿羅漢（Arhat，已證得涅槃的聖者），他們不做功德，在衣食住行這四種供養之中，不能自己籌辦，但是可以免除三惡道的痛苦。這就是所謂的內心快樂而身體不快樂。什麼樣的人身心都不快樂呢？就是那些凡夫俗子，不做功德，得不到四種供養，又不能免除三惡道的痛苦。這就是所謂的身心都不快樂。什麼樣的人身心都快樂呢？就是那些做功德的阿羅漢，四種供養沒有什麼缺乏，又可以免除三惡道的痛苦。這就是所謂的身心都快樂。
善報緣第八
如彌勒菩薩所問經論（Maitreya Bodhisattva's Questions Sutra，彌勒菩薩提問的經論）所說：問：什麼是佈施的果報？答：簡略地說，佈施有一種果報，就是受用果。受用果又有兩種果報，就是現在的受用果和未來的受用果。又有三種果報，就是這兩種果報，再加上般若（Prajna，智慧）。又有四種果報。哪四種呢？第一種是有果而無用，第二種是有用而無果，第三種是有果也有用，第四種是無果也無用。第一種有果而無用的人，是指不至誠地佈施，不親自佈施，輕慢地佈施。他們這樣佈施，雖然得到無量種種的果報，但是不能受用，就像舍衛城（Sravasti，古印度城市）的天主一樣，雖然得到無量種種的珍寶，但是不能受用。第二種有用而無果的人，是指自己不佈施，看到別人行佈施，就生起隨喜之心。因為這個緣故，雖然...
【English Translation】 English version: When that person is born in a later life, they will suffer first and suffer later as well. If they do good deeds when they are young and continue to do good deeds when they grow up, then when they are born in a later life, they will be happy first and happy later as well. At that time, the World Honored One told the Bhikkhus (monks): There are four kinds of people who appear in the world. What are the four? Some people have a happy body but an unhappy mind, some people have a happy mind but an unhappy body, some people have both a happy body and a happy mind, and some people have neither a happy body nor a happy mind. What kind of person has a happy body but an unhappy mind? They are the ordinary people who do good deeds. They lack nothing in the four offerings of clothing, food, bedding, and medicine, but they cannot escape the suffering of the three evil realms. This is what is meant by having a happy body but an unhappy mind. What kind of person has a happy mind but an unhappy body? They are the Arhats (Arhat, enlightened saints who have attained Nirvana). They do not perform meritorious deeds and cannot provide for themselves in the four offerings, but they can escape the suffering of the three evil realms. This is what is meant by having a happy mind but an unhappy body. What kind of person has neither a happy body nor a happy mind? They are the ordinary people who do not perform meritorious deeds, do not receive the four offerings, and cannot escape the suffering of the three evil realms. This is what is meant by having neither a happy body nor a happy mind. What kind of person has both a happy body and a happy mind? They are the Arhats who perform meritorious deeds, lack nothing in the four offerings, and can escape the suffering of the three evil realms. This is what is meant by having both a happy body and a happy mind.
Chapter 8: The Cause of Good Retribution
As stated in the Maitreya Bodhisattva's Questions Sutra (Maitreya Bodhisattva's Questions Sutra, a scripture containing questions from Maitreya Bodhisattva): Question: What is the result of giving? Answer: Briefly speaking, giving has one kind of result, which is the result of enjoyment. The result of enjoyment has two kinds of results, which are the present result of enjoyment and the future result of enjoyment. There are also three kinds of results, which are these two kinds of results plus Prajna (Prajna, wisdom). There are also four kinds of results. What are the four? The first is having a result but no use, the second is having use but no result, the third is having both a result and a use, and the fourth is having neither a result nor a use. The first type, having a result but no use, refers to those who give insincerely, do not give personally, and give with contempt. Although they obtain countless kinds of rewards by giving in this way, they cannot enjoy them, just like the lord of Sravasti (Sravasti, an ancient Indian city), who, although he obtains countless kinds of treasures, cannot enjoy them. The second type, having use but no result, refers to those who do not give themselves but rejoice when they see others giving. Because of this reason, although...
得受用。而自無果。如天子物。一切沙門婆羅門等。雖得衣食及以受用。而自無果。又如轉輪聖王四兵。雖得衣食而不得果。三有果亦有用者。謂至心施。不輕心施。如樹提伽諸長者等是。四無果亦無用者。謂佈施已因即滅盡。或為出世聖道障故。猶如遠離煩惱聖人。復有五種果。謂得命色力樂辯等。因食得命是故施食。即是施命。以是因緣。后得長命。如是施色施力施樂施辯才等。皆亦如是。
復有五種勝果。所謂施與父母病人法師菩薩。得勝果報。父母恩養。生長身命。是故施者得勝果報。又病人者。孤獨可愍。以是義故。起慈悲心。施病人者得勝果報。又說法者。能生法身。增長法身。永達善惡。平正非平正。顛倒非顛倒。是故施者得勝果報。又諸菩薩。悉能攝取。利益眾生。起慈悲心。以攝取三寶。不斷絕因。以是義故。施菩薩者得勝果報。以菩薩發心勇猛悲願力大。不同余福。其心狹劣也。
又增一阿含經云。世尊告諸比丘。今當說四梵之福。云何為四。一若有信善男子善女人。未曾起偷婆處。于中能起。第二補治故寺。第三和合聖眾。第四若多薩阿竭。初轉法輪時。諸天世人。勸請轉法輪。是謂四種受梵之福。比丘白世尊曰。梵天之福竟為多少。世尊告曰。閻浮里地。其中眾生所有功德。正
【現代漢語翻譯】 現代漢語譯本： 能得到受用，但自身沒有果報。比如天子的物品，一切沙門（Śrāmaṇa，出家修行者）婆羅門（Brāhmaṇa，祭司）等，雖然能得到衣食及受用，但自身沒有果報。又如轉輪聖王（cakravartin，擁有統治世界的輪寶的理想統治者）的四兵，雖然能得到衣食，但不得果報。三種有果報也有受用的情況，是指至誠佈施，不輕慢佈施，比如樹提伽（Sudatta）等長者就是這樣。四種沒有果報也沒有受用的情況，是指佈施之後，因就滅盡，或者成為出世聖道的障礙。猶如遠離煩惱的聖人。又有五種果報，是指得到壽命、美色、力量、快樂、辯才等。因為飲食能得到壽命，所以佈施飲食，就是佈施壽命。因為這個因緣，後來能得到長壽。像這樣，佈施美色、力量、快樂、辯才等，也都是如此。
又有五種殊勝的果報，就是佈施給父母、病人、法師、菩薩。能得到殊勝的果報。父母有恩德養育，生長我們的身命，所以佈施給父母能得到殊勝的果報。又病人孤獨可憐，因為這個緣故，生起慈悲心，佈施給病人能得到殊勝的果報。又說法的人，能生法身，增長法身，永遠通達善惡、平等與不平等、顛倒與不顛倒，所以佈施給說法的人能得到殊勝的果報。又諸位菩薩，都能攝取利益眾生，生起慈悲心，因為攝取三寶，不斷絕因，因為這個緣故，佈施給菩薩能得到殊勝的果報。因為菩薩發心勇猛，悲願力大，不同於其他的福報，那些心量狹隘淺薄。
《增一阿含經》中說，世尊告訴諸位比丘，現在當說四梵之福。什麼是四梵之福呢？一是如果有信心的善男子善女人，未曾建立佛塔（stūpa）之處，能夠建立佛塔。二是修補治理破舊的寺廟。三是和合聖眾。四是如果多薩阿竭（Tathāgata，如來）初轉法輪時，諸天世人，勸請轉法輪。這就是四種受梵之福。比丘問世尊說，梵天之福究竟有多少？世尊告訴說，閻浮里地（Jambudvīpa，我們所居住的這個世界）其中眾生所有的功德，加起來也比不上這四種福德的十六分之一。
【English Translation】 English version: One can receive benefit, but have no result for oneself. For example, the possessions of the emperor: all Śrāmaṇas (ascetics) and Brāhmaṇas (priests), although they receive clothing, food, and enjoyment, have no result for themselves. Also, like the four divisions of the army of a cakravartin (wheel-turning king), although they receive clothing and food, they do not obtain the result. There are three situations where there is both result and benefit: this refers to giving with a sincere heart, not giving with a contemptuous heart, like Sudatta and other elders. There are four situations where there is neither result nor benefit: this refers to when, after giving, the cause is immediately extinguished, or it becomes an obstacle to the supramundane path. It is like a saint who has distanced himself from afflictions. There are also five kinds of results: namely, obtaining life, beauty, strength, happiness, eloquence, etc. Because one obtains life through food, therefore giving food is giving life. Because of this cause and condition, one later obtains long life. Likewise, giving beauty, strength, happiness, eloquence, etc., are all like this.
Furthermore, there are five kinds of superior results, namely, giving to parents, the sick, Dharma masters, and Bodhisattvas. One obtains superior results. Parents have the kindness of nurturing and growing our lives, therefore giving to parents obtains superior results. Also, the sick are lonely and pitiable, because of this reason, generating a compassionate heart, giving to the sick obtains superior results. Also, those who expound the Dharma can generate the Dharma body and increase the Dharma body, forever understanding good and evil, equality and inequality, inversion and non-inversion, therefore giving to those who expound the Dharma obtains superior results. Also, all Bodhisattvas can gather and benefit sentient beings, generating a compassionate heart, because they gather the Three Jewels and do not cut off the cause, because of this reason, giving to Bodhisattvas obtains superior results. Because Bodhisattvas have a courageous mind and great power of vows of compassion, it is different from other blessings, whose minds are narrow and shallow.
Furthermore, the Ekottara Agama Sutra says: The World Honored One told the Bhikshus, 'Now I will speak of the four Brahmic blessings. What are the four? First, if there are faithful good men and good women who, in a place where a stupa (reliquary mound) has not been built, are able to build one. Second, repairing and governing old temples. Third, harmonizing the Sangha. Fourth, if when the Tathāgata (the Thus-Gone One) first turns the wheel of Dharma, the gods and humans urge him to turn the wheel of Dharma. These are the four kinds of Brahmic blessings.' The Bhikshus asked the World Honored One, 'How much are the Brahmic blessings?' The World Honored One said, 'All the merits of the sentient beings in Jambudvīpa (the world we live in) are not equal to even one-sixteenth of these four blessings.'
與一輪王功德等。閻浮地人。及一輪王之德。與瞿耶尼一人功德等。其閻浮里地。及瞿耶尼二方之福。故不如彼弗于逮一人之福。其三方人福。不如郁單曰一人之福。其四天下人福。不如四天王之福。乃至四天下人福。及六慾天福。不如一梵天王之福。若有善男子善女人。求其福者。此是其量也。
又中阿含經云。爾時世尊。告諸比丘。若能受持七種人者。得生帝釋處。即說偈言。
供養于父母 及家之尊長 柔和恭遜辭 離粗言兩舌 調伏慳吝心 常修真實語 彼三十三天 見行此法者 咸各作是言 當來生此天
又雜寶藏經偈云。
福業如果熟 不以神祀得 人乘持戒車 后得至天上 定知如燈滅 得至於無為 一切由行得 求天何所為
惡報緣第九
夫有形則影現。有聲則響應。未見形存而影亡。聲續而響乖。善惡相報。理路然矣。幸愿深信。不猜來肖。輕重苦報。具依下述。如身行殺生。或剝切臠截。炮熬甜蠣。飛鷹走狗。射獵眾生者。則墮屠裂釿割地獄中。蒸煮燒炙眾生者。則墮鑊湯爐炭地獄中。以此殺生故。于地獄中。窮年極劫。具受劇苦。受苦既畢。復墮畜生。作諸牛馬豬羊。驢騾駱駝。雞狗魚鳥。車熬蛤蟍。為人所殺。螺蜆之類
【現代漢語翻譯】 現代漢語譯本 與一個轉輪聖王（Chakravarti，擁有統治世界的輪寶的理想統治者）的功德相等。閻浮提（Jambudvipa，我們所居住的大陸）的人，以及一個轉輪聖王的功德，與瞿耶尼（Godaniya，四大部洲之一）一個人的功德相等。閻浮提和瞿耶尼這兩個地方的福報，不如弗于逮（Uttarakuru，四大部洲之一）一個人的福報。這三個地方的人的福報，不如郁單曰（Purvavideha，四大部洲之一）一個人的福報。這四大天下的人的福報，不如四天王（Caturmaharajika，欲界第一層天）的福報。乃至四大天下的人的福報，以及六慾天（Kama-loka，欲界天）的福報，不如一個梵天王（Brahma，色界天）的福報。如果有善男子善女人，想要追求福報，這就是福報的衡量標準。
《中阿含經》又說，當時世尊告訴眾比丘：『如果能夠受持七種行為的人，就能往生到帝釋（Indra，忉利天之主）之處。』於是說了偈語：
『供養父母和家中長輩，言語柔和恭敬謙遜，遠離粗暴的言語和兩舌，調伏慳吝的心，常常修習真實語，那些三十三天（Trayastrimsa，忉利天）的天人，見到修行這些法的人，都各自這樣說：『將來應當往生到這個天界。』
《雜寶藏經》的偈語說：
『福業的果報成熟，不是通過祭祀神靈可以得到的。人乘坐持戒的車，之後可以到達天上。應當知道就像燈熄滅一樣，可以到達無為的境界。一切都是由修行得到的，求天有什麼用呢？』
惡報緣第九
有形體就會有影子顯現，有聲音就會有迴響。沒有見過形體存在而影子消失，聲音持續而回響不和諧的。善惡相互報應，道理就是這樣。希望大家深信，不要懷疑未來的果報。輕重不同的苦報，具體如下所述。如果身體行為上殺生，或者剝皮切割，剁成肉塊，炮製熬煮，做成美味佳餚，放飛老鷹，驅趕獵狗，射殺獵取眾生，就會墮入屠宰割裂的地獄中。蒸煮燒烤眾生，就會墮入鑊湯爐炭地獄中。因為這種殺生的緣故，在地獄中，窮年累劫，具受劇烈的痛苦。受苦完畢后，又墮入畜生道，變成各種牛馬豬羊，驢騾駱駝，雞狗魚鳥，車螯蛤蜊之類的生物，被人所殺，螺螄蜆子之類。
【English Translation】 English version The merit is equal to that of a Chakravarti (an ideal ruler who possesses the wheel jewel to rule the world). The people of Jambudvipa (the continent we live on), and the merit of a Chakravarti, are equal to the merit of one person from Godaniya (one of the four great continents). The blessings of Jambudvipa and Godaniya combined are not equal to the blessings of one person from Uttarakuru (one of the four great continents). The blessings of the people of these three continents are not equal to the blessings of one person from Purvavideha (one of the four great continents). The blessings of the people of these four continents are not equal to the blessings of the Four Heavenly Kings (Caturmaharajika, the first heaven of the Desire Realm). Furthermore, the blessings of the people of the four continents, and the blessings of the Six Desire Heavens (Kama-loka, the Desire Realm), are not equal to the blessings of one Brahma King (Brahma, the Form Realm). If there are good men and good women who seek blessings, this is the measure of blessings.
The Madhyama Agama Sutra also says: 'At that time, the World Honored One told the Bhikkhus: 'If one can uphold the seven kinds of conduct, one can be reborn in the place of Indra (the lord of Trayastrimsa Heaven).' Then he spoke the verse:
'Offering to parents and elders in the family, speaking with gentleness, respect, and humility, avoiding harsh words and double-tongued speech, subduing the mind of stinginess, and constantly cultivating truthful speech, those devas of the Thirty-Three Heavens (Trayastrimsa), seeing those who practice these dharmas, all say to each other: 'In the future, one should be reborn in this heaven.'
The verse in the Miscellaneous Treasures Sutra says:
'The fruition of blessed karma is not obtained through worshipping deities. People ride the vehicle of upholding precepts, and afterwards can reach the heavens. One should know that just as a lamp is extinguished, one can reach the state of non-action (Nirvana). Everything is obtained through practice, what is the use of seeking heaven?'
Affinity of Evil Retribution, Chapter Nine
If there is a form, there will be a shadow. If there is a sound, there will be a response. It has never been seen that a form exists while the shadow disappears, or that a sound continues while the response is discordant. The retribution of good and evil is the natural course of things. It is hoped that everyone will deeply believe this and not doubt the future consequences. The heavy and light suffering retributions are described in detail below. If one engages in killing with the body, or skinning, cutting, chopping into pieces, roasting, boiling, making delicacies, releasing eagles, driving hunting dogs, shooting and hunting living beings, one will fall into the hell of butchering and cutting. Those who steam, boil, and roast living beings will fall into the hell of boiling cauldrons and charcoal furnaces. Because of this killing, in hell, for endless kalpas, one will fully endure extreme suffering. After the suffering is over, one will again fall into the animal realm, becoming various cattle, horses, pigs, sheep, donkeys, mules, camels, chickens, dogs, fish, birds, clams, and shellfish, to be killed by people, snails, and clams.
。不得壽終。還以身肉供充肴菹。在山禽獸。無量生死。若無微善永無免期。脫有片福劣復人身。或於胞胎墮落。出生喪亡。或十二十未有所知。從冥入冥。人所矜念。當知短命皆緣殺生也。
又地持論云。殺生之罪。能令眾生墮三惡道。若生人中。得二種果報。一者短命。二者多病。如是十惡。一一皆備五種果報。一者殺生何故受地獄苦。以其殺生。苦眾生故。所以身壞命終。地獄眾苦皆來切己。二者殺生何故出為畜生。以殺生無有慈惻行。乖人倫故。地獄罪畢受畜生身。三者殺生何故復為餓鬼。以其殺生必緣慳心。貪著滋味。復為餓鬼。四者殺生何故生人而得短壽。以其殺生殘害物命。故得短壽。五者殺生何故兼得多病。以殺生違適。眾患競集。故得多病。當知殺生是大苦也。
又雜寶藏經云。時有一鬼。白目連言。我常兩肩有眼胸有口鼻。常無有頭。何因緣故。目連答言。汝前世時。恒作魁膾弟子。若殺人時。汝常有歡喜心。以繩著髻挽之。以是因緣故。受如此罪。此是惡行花報。地獄苦果。方在後也。復有一鬼。白目連言。我身常如塊肉。無有手腳眼耳鼻等。恒為蟲鳥所食。罪苦難堪。何因緣故爾。答言。汝前世時。常與他藥。墮他兒胎。是故受如此罪。此是花報。地獄苦果。方在後身。又緣其
【現代漢語翻譯】 現代漢語譯本：無法享盡天年而死。還要用自己的身體和肉來充當菜餚。在山中的禽獸，經歷無量的生死輪迴。如果沒有極小的善行，永遠沒有解脫的期限。即使有微薄的福報，也只能勉強獲得人身。或者在母胎中就墮落，出生后就夭折死亡。或者十幾二十歲還懵懂無知，從黑暗走向黑暗。人們為之憐憫。應當知道短命都是因為殺生的緣故。
《地持論》又說，殺生的罪過，能使眾生墮入三惡道。如果生在人間，會得到兩種果報：一是短命，二是多病。像這樣十惡業，每一個都具備五種果報。一是殺生為什麼會遭受地獄的苦難？因為殺生，使眾生痛苦的緣故。所以身壞命終后，地獄的各種苦難都會降臨到自己身上。二是殺生為什麼會轉世為畜生？因為殺生沒有慈悲之心，違揹人倫的緣故。地獄的罪報結束后，會遭受畜生之身。三是殺生為什麼會再次成為餓鬼？因為殺生必定與慳吝之心有關，貪戀美味，所以會再次成為餓鬼。四是殺生為什麼生在人間會短壽？因為殺生殘害生物的性命，所以會得到短壽的果報。五是殺生為什麼會兼有多病？因為殺生違背自然規律，各種疾病就會聚集，所以會多病。應當知道殺生是極大的痛苦。
《雜寶藏經》又說，當時有一個鬼，告訴目連（Maudgalyayana，釋迦牟尼佛的著名弟子）說：『我常常兩肩有眼睛，胸前有口鼻，卻常常沒有頭，是什麼因緣的緣故？』目連回答說：『你前世的時候，經常做劊子手的助手。每當殺人的時候，你常常有歡喜心，用繩子繫住髮髻拉扯。因為這個因緣，所以遭受這樣的罪報。』這是惡行的花報，地獄的苦果，還在後面呢。又有一個鬼，告訴目連說：『我的身體常常像一塊肉，沒有手腳、眼睛、耳朵、鼻子等，常常被蟲鳥所吃，罪苦難以忍受，是什麼因緣的緣故呢？』回答說：『你前世的時候，常常給人墮胎藥，使別人的孩子墮胎，所以遭受這樣的罪報。』這是花報，地獄的苦果，還在後世。
【English Translation】 English version: They will not live out their natural lifespan. They will even have their own flesh and blood used as food. As birds and beasts in the mountains, they will undergo countless cycles of birth and death. Without even the slightest good deed, there will be no hope of escape. Even with a meager amount of merit, they can only barely attain human form. They may fall from the womb, or die shortly after birth. Or they may remain ignorant in their teens or twenties, going from darkness to darkness. People pity them. Know that short life is all due to killing.
Furthermore, the Dizhi Lun (Yogācārabhūmi-śāstra, a key text in Yogacara Buddhism) states: 'The sin of killing causes beings to fall into the three evil realms. If born among humans, they will receive two kinds of retribution: first, a short life; second, many illnesses.' Each of these ten evils is accompanied by five kinds of retribution. First, why does killing lead to the suffering of hell? Because killing causes suffering to sentient beings. Therefore, when the body breaks down and life ends, all the sufferings of hell will come upon oneself. Second, why does killing lead to rebirth as an animal? Because killing lacks compassion and violates human ethics. After the suffering of hell is exhausted, one will be reborn as an animal. Third, why does killing lead to becoming a hungry ghost again? Because killing is inevitably associated with stinginess and attachment to flavors, one will become a hungry ghost again. Fourth, why does killing lead to a short life when born as a human? Because killing harms the lives of beings, one will receive the retribution of a short life. Fifth, why does killing also lead to many illnesses? Because killing goes against nature, various diseases will gather, leading to many illnesses. Know that killing is a great suffering.
Furthermore, the Za Bao Zang Jing (Saṃyuktaratnapiṭaka-sūtra, a collection of stories from various sutras) states: 'At that time, there was a ghost who said to Maudgalyayana (Maudgalyayana, one of the Buddha's chief disciples): 'I always have eyes on my shoulders and a mouth and nose on my chest, but I never have a head. What is the cause of this?' Maudgalyayana replied: 'In your previous life, you were always an assistant to the executioner. Whenever people were killed, you always felt joy and pulled their hair with a rope. Because of this cause, you are suffering such retribution.' This is the flower-like retribution of evil deeds; the bitter fruit of hell is yet to come. Another ghost said to Maudgalyayana: 'My body is always like a lump of flesh, without hands, feet, eyes, ears, or nose. I am constantly eaten by insects and birds, and the suffering is unbearable. What is the cause of this?' He replied: 'In your previous life, you often gave abortion medicine to others, causing their children to be aborted. Therefore, you are suffering such retribution.' This is the flower-like retribution; the bitter fruit of hell is yet to come in a later life.'
殺生。貪害滋多。以滋多故。便無義讓而行劫盜。今身偷盜不與而取。死即當墮鐵窟地獄。于遐劫中受諸苦惱。受苦既畢墮畜生中。身常負重。驅蹴捶打。無有餘息。所食之味唯以水草。處此之中無量生死。以本因緣。若遇微善。劣復人身。恒為仆隸。驅策走使不得自在。償債未畢。不得聞法。緣此受苦輪迴無窮。當知此苦皆緣偷盜。今身隱蔽光明。不以光明供養三寶。反取三寶光明。以用自照。死即當墮黑耳黑繩黑暗地獄。于遐劫中受諸苦惱。受苦既畢。墮蟣虱中不耐光明。在此之中無量生死。以本因緣。若遇微善。劣復人身。形容黡黑。垢膩不凈。臭處穢惡。人所厭遠。雙眼盲瞎不睹天地。當知隱蔽光明。亦緣偷盜故。
故地持經云。劫盜之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者貧窮。二者共財不得自在。劫盜何故墮于地獄。以其劫盜剝奪偷竊人財。苦眾生故。身死即入寒冰地獄。備受諸苦。劫盜何故出為畜生。以其不行人道故。受畜生報。身常負重。以肉供人償其宿債。何故復墮餓鬼。緣以慳貪便行劫盜。是以畜生罪畢。復為餓鬼。何故為人貧窮。緣其劫奪使物空乏。所以貧窮。何故共財不得自在。緣其劫盜偷奪沒官。若有財錢。則為五家所共。不得自在。當知劫盜二大苦也。
又
【現代漢語翻譯】 現代漢語譯本：殺生，貪婪和傷害日益增多。因為貪婪和傷害增多，就沒有仁義禮讓，而會去搶劫偷盜。今生偷盜，不給予就拿取，死後就會墮入鐵窟地獄，在漫長的時間裡遭受各種苦惱。受苦完畢后墮入畜生道，身體常常揹負重物，被驅趕鞭打，沒有休息的時候。所吃的食物只有水草。在這種狀態中經歷無數次的生死。因為之前的因緣，如果遇到微小的善事，可能會再次獲得低劣的人身，但會一直做奴僕，被驅使奔走，不得自由，償還債務沒有結束，就無法聽聞佛法。因為這些原因，遭受痛苦，輪迴沒有窮盡。應當知道這些痛苦都是因為偷盜。今生隱藏光明，不用光明供養三寶（佛、法、僧），反而拿取三寶的光明，用來自己照亮。死後就會墮入黑耳、黑繩、黑暗地獄，在漫長的時間裡遭受各種苦惱。受苦完畢后，墮入蟣虱中，無法忍受光明。在這種狀態中經歷無數次的生死。因為之前的因緣，如果遇到微小的善事，可能會再次獲得低劣的人身，但會形容醜陋黝黑，污垢油膩不乾淨，身處臭穢噁心的地方，被人厭惡遠離，雙眼瞎盲，看不到天地。應當知道隱藏光明，也是因為偷盜的緣故。 《地持經》中說，搶劫偷盜的罪過，也會使眾生墮入三惡道（地獄、餓鬼、畜生）。如果生在人間，會得到兩種果報：一是貧窮，二是共同擁有的財產不能自主支配。為什麼搶劫偷盜會墮入地獄？因為搶劫偷盜剝奪偷竊別人的財物，使眾生痛苦。所以死後就會進入寒冰地獄，備受各種痛苦。為什麼搶劫偷盜會轉生為畜生？因為他們沒有做人的行為，所以會受到畜生的報應，身體常常揹負重物，用肉供人食用，償還前世的債務。為什麼又會墮入餓鬼道？因為慳吝貪婪，所以會去搶劫偷盜。因此，畜生的罪報結束后，又會成為餓鬼。為什麼做人會貧窮？因為搶劫偷盜使別人的財物空乏，所以會貧窮。為什麼共同擁有的財產不能自主支配？因為搶劫偷盜偷奪的財物被沒收充公，即使有錢財，也會被五家（國王、盜賊、水、火、不肖子孫）所共有，不能自主支配。應當知道搶劫偷盜是兩種巨大的痛苦。
【English Translation】 English version: Killing living beings, greed and harm increase. Because of the increase in greed and harm, there is no righteousness or yielding, and they will resort to robbery and theft. In this life, stealing, taking what is not given, after death, they will fall into the Iron Cave Hell, suffering all kinds of torments for a long time. After suffering is over, they will fall into the animal realm, their bodies often carrying heavy burdens, being driven and whipped, with no rest. The food they eat is only water and grass. In this state, they experience countless births and deaths. Because of previous causes and conditions, if they encounter a small amount of good deeds, they may again obtain an inferior human body, but they will always be servants, being driven and running errands, without freedom, and unable to hear the Dharma until the debt is repaid. Because of these reasons, they suffer and the cycle of reincarnation has no end. It should be known that these sufferings are all due to theft. In this life, concealing light, not using light to make offerings to the Three Jewels (Buddha, Dharma, Sangha), but instead taking the light of the Three Jewels to illuminate themselves. After death, they will fall into the Black Ear, Black Rope, and Dark Hell, suffering all kinds of torments for a long time. After suffering is over, they will fall into lice, unable to endure light. In this state, they experience countless births and deaths. Because of previous causes and conditions, if they encounter a small amount of good deeds, they may again obtain an inferior human body, but they will be ugly and dark, with dirty and greasy impurities, living in a smelly and disgusting place, hated and shunned by people, with blind eyes, unable to see heaven and earth. It should be known that concealing light is also due to theft. The Dizhi Jing (Bodhisattva Ground Sutra) says that the sin of robbery and theft also causes sentient beings to fall into the three evil realms (hell, hungry ghost, animal). If born in the human realm, they will receive two kinds of karmic retribution: one is poverty, and the other is the inability to freely control jointly owned property. Why does robbery and theft cause one to fall into hell? Because robbery and theft deprive and steal other people's property, causing suffering to sentient beings. Therefore, after death, they will enter the Cold Ice Hell, suffering all kinds of torments. Why does robbery and theft cause one to be reborn as an animal? Because they did not act as humans should, they will receive the retribution of animals, their bodies often carrying heavy burdens, using their flesh to feed people, repaying debts from previous lives. Why do they also fall into the hungry ghost realm? Because of stinginess and greed, they will resort to robbery and theft. Therefore, after the karmic retribution of animals is over, they will become hungry ghosts again. Why are people poor? Because robbery and theft cause other people's property to be depleted, so they are poor. Why can't they freely control jointly owned property? Because the property stolen by robbery and theft is confiscated by the government, even if they have money, it will be jointly owned by the five families (king, thieves, water, fire, unworthy descendants), and they cannot freely control it. It should be known that robbery and theft are two great sufferings.
雜寶藏經說。時有一鬼。白目連言。大德我腹極大如甕。咽喉手足甚細如針。不得飲食。何因緣故受如此苦。目連答言。汝前世時。作聚落主自恃豪貴。飲酒縱橫。輕欺餘人。奪其飲食。飢困眾生。由是因緣受如此罪。此是花報。地獄苦果。方在後也。
復有一鬼。白目連言。常有二熱鐵輪。在我兩腋下。轉身體燋爛。何因緣故爾。目連答言。汝前世時。與眾僧作餅。盜取二番。挾兩腋底。是故受如此罪。此是花報。後方受地獄苦果。
又緣以盜故心不貞正。恣情淫佚。今身淫佚。現世兇危。常自驚恐。或為夫主邊人所知。臨時得殃。刀杖加形。首足分離。乃至失命。死入地獄。臥之鐵床。或抱銅柱。獄鬼然火。以燒其身。地獄罪畢。當受畜生。雞鴨鳥雀犬豕飛蛾。如是無量生死。于遐劫中受諸苦惱。受苦既畢。以本因緣。若遇微善。劣復人身。閨門淫亂。妻妾不貞。若有寵愛。為人所奪。常懷恐怖。多危少安。當知危苦皆緣邪淫生也。
故地持論云。邪淫之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者婦不貞潔。二者得不隨意眷屬。邪淫何故墮于地獄。以其邪淫干犯非分侵物為苦。所以命終受地獄苦。何故邪淫出為畜生。以其邪淫不順人理。所以出獄受畜生身。何故邪淫復為餓鬼。以其
【現代漢語翻譯】 現代漢語譯本：雜寶藏經中記載，當時有一個鬼，對目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）說：『大德，我的肚子大得像甕一樣，咽喉和手腳卻細得像針一樣，無法進食。是什麼因緣讓我遭受這樣的痛苦？』目連回答說：『你前世的時候，作為村落的首領，仗恃自己的豪強和尊貴，飲酒作樂，輕視欺負他人，奪取他們的食物，使眾生飢餓困苦。就是因為這樣的因緣，你才遭受這樣的罪報。這只是花報（指較輕的果報），地獄的苦果還在後面呢。』 又有一個鬼，對目連說：『經常有兩片熾熱的鐵輪，在我的兩腋下旋轉，把我的身體燒焦爛。是什麼因緣造成的？』目連回答說：『你前世的時候，為眾僧製作餅，偷取了兩份，藏在兩腋下。所以你才遭受這樣的罪報。這只是花報，以後還要遭受地獄的苦果。』 又因為盜竊的緣故，心不貞正，放縱情慾。今生放縱情慾，現世就會有兇險和危難，常常自己驚恐不安，或者被丈夫或鄰里發現，臨時遭受災殃，刀杖加身，頭和腳分離，甚至喪命。死後墮入地獄，躺在鐵床上，或者擁抱銅柱，獄鬼點燃火，焚燒他的身體。地獄的罪報結束后，還要遭受畜生道的果報，變成雞鴨鳥雀犬豕飛蛾等。像這樣無量生死，在漫長的劫數中遭受各種苦惱。受苦結束后，因為之前的因緣，如果遇到微小的善事，或許能再次獲得低劣的人身，但會在深閨中成為**，妻妾不貞。即使得到寵愛，也會被人奪走，常常懷著恐懼，多危難而少安寧。應當知道，這些危難和痛苦都是因為邪淫而產生的。 所以《地持論》（Bodhisattvabhumi，瑜伽師地論的節本）中說，邪淫的罪過，也會使眾生墮入三惡道。如果生在人間，會得到兩種果報：一是妻子不貞潔，二是得到不如意的眷屬。為什麼邪淫會墮入地獄？因為邪淫侵犯非分之物，使他人痛苦，所以命終後會遭受地獄的苦報。為什麼邪淫會轉生為畜生？因為邪淫不順應人倫常理，所以出獄後會遭受畜生之身。為什麼邪淫還會轉生為餓鬼？因為邪淫
【English Translation】 English version: The Za Bao Zang Jing (Miscellaneous Treasures Sutra) says: At that time, there was a ghost who said to Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers): 'Great virtuous one, my belly is as large as a jar, but my throat, hands, and feet are as thin as needles, so I cannot eat. What is the cause and condition that I suffer such pain?' Maudgalyayana replied: 'In your previous life, you were the head of a village, relying on your wealth and status. You indulged in drinking and treated others with contempt, seizing their food and causing them to suffer from hunger. Because of this cause and condition, you are suffering such retribution. This is just the flower retribution (lighter consequence); the bitter fruit of hell is yet to come.' Another ghost said to Maudgalyayana: 'There are always two hot iron wheels rotating under my armpits, burning and charring my body. What is the cause and condition for this?' Maudgalyayana replied: 'In your previous life, when making cakes for the Sangha (community of monks), you stole two portions and hid them under your armpits. Therefore, you are suffering such retribution. This is just the flower retribution; later you will suffer the bitter fruit of hell.' Furthermore, because of theft, the mind is not upright, and one indulges in lust. Indulging in lust in this life will bring misfortune and danger in the present world. One will often be frightened and uneasy, or be discovered by one's husband or neighbors, and suffer calamity at that time. One's body will be subjected to knives and sticks, one's head and feet will be separated, and one may even lose one's life. After death, one will fall into hell, lying on an iron bed or embracing a copper pillar, while hell-guards ignite a fire to burn the body. After the suffering in hell is over, one will suffer the retribution of the animal realm, becoming chickens, ducks, birds, sparrows, dogs, pigs, moths, and so on. In this way, through countless births and deaths, one will suffer various afflictions throughout vast kalpas (eons). After the suffering is over, because of the previous causes and conditions, if one encounters a small amount of good deeds, one may again obtain an inferior human body, but will be a ** in the inner chambers, with unchaste wives and concubines. Even if one receives favor, it will be taken away by others, and one will always be filled with fear, with much danger and little peace. You should know that these dangers and sufferings all arise from sexual misconduct. Therefore, the Bodhisattvabhumi (Stages of a Bodhisattva, a summary of the Yogacarabhumi-sastra) says that the sin of sexual misconduct also causes sentient beings to fall into the three evil realms. If one is born among humans, one will receive two kinds of retribution: first, one's wife will not be chaste; second, one will have unsatisfactory family members. Why does sexual misconduct lead to hell? Because sexual misconduct violates what is not one's due and causes suffering to others, so after death, one will suffer the retribution of hell. Why does sexual misconduct lead to rebirth as an animal? Because sexual misconduct does not conform to human principles, so after leaving hell, one will suffer the body of an animal. Why does sexual misconduct also lead to rebirth as a hungry ghost? Because sexual misconduct
淫佚皆因慳愛。慳愛罪故。復為餓鬼。何故邪淫婦不貞潔緣犯他妻故。所得婦常不貞正。何故邪淫不得隨意眷屬。以其邪淫奪人所寵故。其眷屬不得隨意。所以復為人之所奪。當知邪淫三大苦也。
如雜寶藏經說。昔有一鬼。白目連言。我以物自蒙籠頭。亦常畏人來殺我。心常怖懼。不可堪忍。何因緣故爾。答言汝前世時。淫犯外色。常畏人見。或畏其夫主捉縛打殺。或畏官法戮之都市。常懷恐怖。恐怖相續。故受如此罪。此是惡行花報。後方受地獄苦果。又緣其邪淫故。發言皆妄。今身若妄。苦惱眾生。死則當墮啼哭地獄。于遐劫中受諸苦惱。受苦既畢墮餓鬼中。在此苦惱無量生死。以本因緣。若遇微善。劣復人身。多諸疾病。尪羸虛弱。頓乏楚痛。自嬰苦毒。人不愛念。當知此苦皆緣妄語生也。
故地持論云。妄語之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者多被誹謗。二者為人所誑。何故妄語墮于地獄。緣其妄語不實。使人虛爾生苦。是以身死受地獄苦。何故妄語出為畜生。以其欺妄乖人誠信。所以出獄受畜生報。何故妄語復為餓鬼。緣其妄語皆因慳欺慳欺罪故。復為餓鬼。何故為人多被誹謗。以其妄語不誠實故。何故妄語為人所誑。以其妄語欺誘人故。當知妄語四大苦也。又緣其妄語
【現代漢語翻譯】 現代漢語譯本 淫慾和吝嗇都源於慳吝和貪愛。因為慳吝貪愛的罪過，（死後）還會轉生為餓鬼。為什麼呢？因為不貞潔，冒犯了他人的妻子。因此，所娶的妻子常常不貞潔。為什麼呢？因為邪淫，不能如意地擁有眷屬。因為邪淫，奪走了別人所愛的人，所以自己的眷屬也不能如意，因此也會被人奪走。應當知道邪淫有三大苦果。
如《雜寶藏經》所說，過去有一個鬼，告訴目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）說：『我用東西蒙著頭，而且常常害怕別人來殺我，內心常常恐懼，無法忍受。』這是什麼因緣導致的呢？』目連回答說：『你前世的時候，淫亂冒犯了其他女子，常常害怕被人看見，或者害怕被她的丈夫捉住捆綁毆打，或者害怕官府的刑罰。常常懷有恐懼，恐懼相續不斷，所以受到這樣的罪報。』這是惡行的花報，之後還要承受地獄的苦果。又因為邪淫的緣故，所說的話都是虛妄的。今生如果說妄語，苦惱眾生，死後就會墮入啼哭地獄，在漫長的時間裡遭受各種苦惱。受苦完畢后，墮入餓鬼道，在這裡受苦受難，經歷無量的生死。因為之前的因緣，如果遇到微小的善業，或許能再次獲得人身，但會多病，身體虛弱，經常感到疼痛，自己承受痛苦，不被人喜愛。應當知道這些痛苦都是因為妄語而產生的。
所以《地持論》（Bodhisattvabhumi，瑜伽行學派的重要論著）中說，妄語的罪過，也會使眾生墮入三惡道。如果轉生為人，會得到兩種果報：一是經常被人誹謗，二是經常被人欺騙。為什麼妄語會墮入地獄呢？因為妄語不真實，使別人白白地遭受痛苦，因此死後會遭受地獄的痛苦。為什麼妄語會轉生為畜生呢？因為欺騙虛妄，違背了人與人之間的誠信，所以出離地獄後會受到畜生的果報。為什麼妄語還會轉生為餓鬼呢？因為妄語都是因為慳吝欺騙，因為慳吝欺騙的罪過，還會轉生為餓鬼。為什麼做人會經常被人誹謗呢？因為妄語不誠實。為什麼妄語會經常被人欺騙呢？因為妄語欺騙誘導別人。應當知道妄語有四大苦果。又因為妄語的緣故
【English Translation】 English version Lust and miserliness both originate from stinginess and craving. Due to the sins of stinginess and craving, one will be reborn as a hungry ghost. Why? Because of unchastity, violating other people's wives. Therefore, the wife one obtains is often unchaste. Why? Because of sexual misconduct, one cannot have one's family as one wishes. Because of sexual misconduct, one steals what others cherish, so one's own family cannot be as one wishes, and therefore will be stolen by others. One should know that sexual misconduct has three great sufferings.
As stated in the Za Bao Zang Jing (Miscellaneous Treasures Sutra), once there was a ghost who said to Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers): 'I cover my head with something, and I am always afraid that people will come to kill me. My heart is always fearful and unbearable.' What is the cause of this?' Maudgalyayana replied, 'In your previous life, you committed adultery and violated other women. You were always afraid of being seen, or afraid of being caught, bound, and beaten by her husband, or afraid of the punishment of the government. You were always filled with fear, and the fear continued, so you received such retribution.' This is the flower-like retribution of evil deeds, and later you will suffer the bitter fruit of hell. Also, because of sexual misconduct, your words are all false. If you tell lies in this life, causing suffering to sentient beings, after death you will fall into the weeping hell, suffering all kinds of torments for a long time. After suffering is over, you will fall into the realm of hungry ghosts, suffering and enduring countless births and deaths. Because of the previous causes, if you encounter a small amount of good karma, you may be reborn as a human again, but you will be prone to illness, weak, and often feel pain, enduring suffering yourself, and not be loved by others. You should know that these sufferings are all caused by false speech.
Therefore, the Bodhisattvabhumi (Stages of the Bodhisattva Ground) states that the sin of false speech also causes sentient beings to fall into the three evil realms. If reborn as a human, one will receive two kinds of retribution: first, one will often be slandered; second, one will often be deceived by others. Why does false speech lead to hell? Because false speech is not true, causing others to suffer in vain, so after death one will suffer the pain of hell. Why does false speech lead to rebirth as an animal? Because deception and falsehood violate the trust between people, so after leaving hell, one will receive the retribution of an animal. Why does false speech also lead to rebirth as a hungry ghost? Because false speech is all due to stinginess and deception, and because of the sins of stinginess and deception, one will be reborn as a hungry ghost. Why are people often slandered? Because false speech is not sincere. Why are people often deceived by false speech? Because false speech deceives and lures others. One should know that false speech has four great sufferings. Also, because of false speech
。便致兩舌。今身言無慈愛。讒謗毀辱。惡口雜亂。死即當墮拔舌烊銅犁耕地獄。于遐劫中受諸苦惱。受苦即畢墮畜生中。啖食糞穢。如鵜鶘鳥。無有舌根。在此之中無量生死。以本因緣若遇微善。劣復人身。舌根不具。口氣臭惡。瘖啞謇澀。齒不齊白。滋歷疏少。脫有善言人不信用。當知讒亂皆緣兩舌生也。
故地持論云。兩舌之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者得弊惡眷屬。二者得不和眷屬。何故兩舌墮于地獄。緣其兩舌離人親愛。愛離苦故。受地獄苦。何故兩舌出為畜生。緣其兩舌斗亂事同野干。受畜生身。何故兩舌復為餓鬼。以其兩舌亦緣慳嫉。慳嫉罪故。復為餓鬼。何故兩舌為人得弊惡眷屬。緣以兩舌。使人朋儔皆生惡故。何故兩舌得不和眷屬。緣以兩舌離人親好使不和合故。當知兩舌五大苦也。
又緣其兩舌言輒粗惡。今身緣以惡口故。斗亂殘害。更相侵伐。殺諸眾生。死即當墮刀兵地獄。于遐劫中受諸苦惱。受苦既畢。墮畜生中。拔腳賣膀。輸肶喪脾。于遐劫中受諸苦惱。受苦既畢。在此之中無量生死。以本因緣。若遇微善。劣復人身。四支不具。閹刖黥劓。形骸殘毀。鬼神不衛。人所輕棄。當知殘害眾生。皆緣惡口生也。
故地持論云。惡口之罪。亦令眾生墮
【現代漢語翻譯】 現代漢語譯本：於是就造作兩舌的惡業。導致今生說話缺乏慈愛，喜歡用讒言誹謗和羞辱他人，言語粗俗混亂。死後就會墮入拔舌烊銅犁耕地獄，在漫長的時間裡遭受各種痛苦。受苦完畢后，還會墮入畜生道，只能吃糞便等污穢之物，就像鵜鶘鳥一樣，沒有舌根。在這種狀態下經歷無數次的生死輪迴。如果因為過去的因緣，偶爾遇到一點善緣，可能會再次獲得低劣的人身，但會舌頭殘缺，口臭難聞，口齒不清，說話結巴，牙齒不整齊潔白，稀疏且短小。即使說了善意的話，別人也不會相信。應當明白，讒言惑亂都是因為兩舌而產生的。 所以《地持論》中說，兩舌的罪過，也會使眾生墮入三惡道。如果轉生為人，會得到兩種果報：一是得到品行惡劣的眷屬，二是得到關係不和睦的眷屬。為什麼兩舌會墮入地獄？因為兩舌會離間人們的親愛之情，因為失去愛而痛苦，所以要承受地獄的苦難。為什麼兩舌會轉生為畜生？因為兩舌挑撥離間，就像野幹一樣，所以要承受畜生的果報。為什麼兩舌還會轉生為餓鬼？因為兩舌也與慳吝嫉妒有關，因為慳吝嫉妒的罪過，所以會轉生為餓鬼。為什麼兩舌轉生為人會得到品行惡劣的眷屬？因為兩舌會使人的朋友同伴都產生惡念。為什麼兩舌會得到關係不和睦的眷屬？因為兩舌會離間人們的親密關係，使他們不能和睦相處。應當明白，兩舌有這五大苦果。 又因為造作兩舌的惡業，說話總是粗暴惡劣。今生因為惡口，導致爭鬥殘害，互相侵犯攻打，殺害各種眾生。死後就會墮入刀兵地獄，在漫長的時間裡遭受各種痛苦。受苦完畢后，還會墮入畜生道，被拔掉腳筋，賣掉膀胱，失去脾臟，在漫長的時間裡遭受各種痛苦。受苦完畢后，在這種狀態下經歷無數次的生死輪迴。如果因為過去的因緣，偶爾遇到一點善緣，可能會再次獲得低劣的人身，但會四肢殘缺，遭受閹割、刖刑（砍腳）、黥刑（臉上刺字）、劓刑（割鼻子），身體殘缺毀壞，沒有鬼神守護，被人輕視拋棄。應當明白，殘害眾生，都是因為惡口而產生的。 所以《地持論》中說，惡口的罪過，也會使眾生墮入三惡道。
【English Translation】 English version: Consequently, they engage in double-tongued speech, resulting in a lack of loving-kindness in their present speech, slanderous accusations, humiliation, and foul, chaotic language. Upon death, they will fall into the Tongue-Pulling, Molten Copper Plowing Hell, enduring various sufferings for countless eons. After suffering ends, they will fall into the animal realm, consuming filth and excrement like pelican birds, without a tongue root. Within this state, they will experience countless births and deaths. If, due to past causes and conditions, they encounter a slight amount of goodness, they may be reborn into a degraded human body, lacking a complete tongue, with foul breath, and being mute or stuttering, with uneven and sparse teeth. Even if they speak kind words, people will not believe them. It should be understood that slander and chaos all arise from double-tongued speech. Therefore, the Yogācārabhūmi-śāstra (地持論) states that the sin of double-tongued speech also causes sentient beings to fall into the three evil realms. If reborn as a human, they will receive two kinds of retribution: first, they will have wicked companions; second, they will have discordant family members. Why does double-tongued speech lead to hell? Because double-tongued speech separates people's love and affection. Because of the suffering of being separated from love, they endure the suffering of hell. Why does double-tongued speech lead to rebirth as an animal? Because double-tongued speech causes strife and chaos, like jackals, they endure the body of an animal. Why does double-tongued speech also lead to rebirth as a hungry ghost? Because double-tongued speech is also related to stinginess and jealousy. Because of the sin of stinginess and jealousy, they are reborn as hungry ghosts. Why does double-tongued speech lead to having wicked companions when reborn as a human? Because double-tongued speech causes people's friends and companions to generate evil thoughts. Why does double-tongued speech lead to having discordant family members? Because double-tongued speech separates people's close relationships, causing them to be unable to live in harmony. It should be understood that double-tongued speech has these five great sufferings. Furthermore, because of double-tongued speech, their words are always coarse and evil. In this life, because of foul speech, there is fighting, harming, mutual invasion, and killing of various sentient beings. Upon death, they will fall into the Sword and Weapon Hell, enduring various sufferings for countless eons. After suffering ends, they will fall into the animal realm, having their tendons pulled out, their bladders sold, and losing their spleens, enduring various sufferings for countless eons. After suffering ends, within this state, they will experience countless births and deaths. If, due to past causes and conditions, they encounter a slight amount of goodness, they may be reborn into a degraded human body, lacking four limbs, being castrated, having their feet cut off (刖刑), being tattooed on the face (黥刑), having their nose cut off (劓刑), with a mutilated and ruined body, without the protection of spirits, and being despised and abandoned by people. It should be understood that harming sentient beings all arises from foul speech. Therefore, the Yogācārabhūmi-śāstra (地持論) states that the sin of foul speech also causes sentient beings to fall into the three evil realms.
三惡道。若生人中。得二種果報。一者常聞惡音。二者所可言說。恒有諍訟。何故惡口墮于地獄。以其惡口皆欲害人。人聞為苦。所以命終受地獄苦。何故惡口出為畜生。以其惡口罵人以為畜生。所以出獄即為畜生。何故惡口復為餓鬼。緣其慳吝。干觸惡罵。所以畜生苦畢復為餓鬼。何故惡口為人常聞惡音。以其發言粗鄙。所聞常惡。何故惡口所可言說。恒有諍訟。以其惡口違逆眾德聽有所說言。常致諍訟。當知惡口六大苦也。
又緣其惡口言輒凈綺都無義益。無義益故。今身則生憍慢。死即當墮束縛地獄。于遐劫中受諸苦惱。受苦既畢墮畜生中。唯念水草。不識父母恩養。在此之中無量生死。以本因緣。若遇微善。劣復人身。生在邊地。不知忠孝仁義。不見三寶。若在中國。矬陋踒僂。人所陵蔑。當知憍慢。皆緣無義調戲不節生也。
故地持論云。無義語罪。亦令眾生墮三惡道。若生人中。得二種果報。一者所有言語人不信受。二者有所言說不能明瞭。何故無義語墮于地獄。語既非義。事成損彼。所以命終受地獄苦。何故無義語出為畜生。緣語無義。人倫理乖。所以出地獄受畜生身。何故無義語復為餓鬼。語無義故。慳惑所障。因慳惑故。復為餓鬼。何故無義語罪出生為人。有所言語人不信受。緣語無
【現代漢語翻譯】 現代漢語譯本： 三惡道（地獄、餓鬼、畜生）。如果從三惡道轉生為人，會得到兩種果報：一是經常聽到難聽的聲音，二是所說的話總是引起爭論。為什麼惡口會墮入地獄？因為惡口總是想傷害別人，別人聽了感到痛苦，所以死後會遭受地獄的痛苦。為什麼惡口會轉生為畜生？因為惡口罵人為畜生，所以從地獄出來后就轉生為畜生。為什麼惡口還會轉生為餓鬼？因為慳吝，觸犯他人，惡語謾罵，所以畜生的苦報結束后又會轉生為餓鬼。為什麼惡口的人轉生為人後總是聽到難聽的聲音？因為說話粗俗鄙陋，所以聽到的總是惡劣的聲音。為什麼惡口的人所說的話總是引起爭論？因為惡口違背眾德，聽不進別人的勸告，所以說出的話總是導致爭論。應當知道惡口有這六大苦果。
又因為惡口所說的話輕浮虛華，毫無意義，沒有意義的緣故，今生就會產生驕慢之心，死後就會墮入束縛地獄，在漫長的時間裡遭受各種苦惱。受苦結束後會轉生為畜生，只知道尋找水草，不記得父母的養育之恩。在這期間會經歷無數次的生死輪迴。因為之前的因緣，如果遇到微小的善行，或許能再次獲得低劣的人身，但會出生在邊遠地區，不懂得忠孝仁義，見不到佛法僧三寶。如果出生在中原地區，也會身材矮小丑陋，被人欺凌侮辱。應當知道驕慢之心，都是因為無意義的戲謔和不節制而產生的。
所以《地持論》中說，無意義的言語也會使眾生墮入三惡道。如果轉生為人，會得到兩種果報：一是所說的話不被人相信，二是說話不清楚明白。為什麼無意義的言語會墮入地獄？因為言語沒有意義，事情反而會損害他人，所以死後會遭受地獄的痛苦。為什麼無意義的言語會轉生為畜生？因為言語沒有意義，違揹人倫常理，所以從地獄出來後會遭受畜生的身報。為什麼無意義的言語還會轉生為餓鬼？因為言語沒有意義，被慳吝和迷惑所障礙，因為慳吝和迷惑的緣故，又會轉生為餓鬼。為什麼無意義的言語的罪過出生為人後，所說的話不被人相信？因為言語無
【English Translation】 English version: The three evil realms (hell, hungry ghosts, and animals). If one is reborn as a human from the three evil realms, they will receive two kinds of karmic retribution: first, they will constantly hear unpleasant sounds; second, their speech will always cause disputes. Why does evil speech lead to hell? Because evil speech always intends to harm others, causing them suffering, so after death, one will suffer the pain of hell. Why does evil speech lead to rebirth as an animal? Because evil speech curses people as animals, so after leaving hell, one is reborn as an animal. Why does evil speech also lead to rebirth as a hungry ghost? Because of stinginess, offending others, and abusive language, so after the suffering of being an animal ends, one is reborn as a hungry ghost. Why does a person with evil speech constantly hear unpleasant sounds when reborn as a human? Because their speech is vulgar and crude, so they always hear unpleasant sounds. Why does a person with evil speech always cause disputes with their speech? Because evil speech goes against virtue and disregards the advice of others, so their speech always leads to disputes. One should know that evil speech has these six great bitter consequences.
Furthermore, because evil speech is frivolous and meaningless, it gives rise to arrogance in this life, and after death, one will fall into the bondage of hell, suffering various torments for countless eons. After the suffering ends, one will be reborn as an animal, only knowing to seek water and grass, and not remembering the kindness of parents. During this time, one will experience countless cycles of birth and death. Because of the previous causes, if one encounters a small amount of good deeds, they may be reborn as a lowly human, but they will be born in a remote area, not understanding loyalty, filial piety, benevolence, and righteousness, and not seeing the Three Jewels (Buddha, Dharma, and Sangha). If born in the central region, they will be short and ugly, and be bullied and humiliated by others. One should know that arrogance arises from meaningless jesting and lack of restraint.
Therefore, the Yogācārabhūmi-śāstra says that meaningless speech also causes sentient beings to fall into the three evil realms. If reborn as a human, they will receive two kinds of karmic retribution: first, their words will not be believed by others; second, their speech will not be clear and understandable. Why does meaningless speech lead to hell? Because the speech is meaningless, and the matter harms others, so after death, one will suffer the pain of hell. Why does meaningless speech lead to rebirth as an animal? Because the speech is meaningless and violates human ethics, so after leaving hell, one will suffer the body of an animal. Why does meaningless speech also lead to rebirth as a hungry ghost? Because the speech is meaningless, obstructed by stinginess and delusion, so because of stinginess and delusion, one will be reborn as a hungry ghost. Why does the sin of meaningless speech cause one to be reborn as a human whose words are not believed by others? Because the speech is meanin
義非可承受。何故無義語。有所言說不能明瞭。語既無義。皆緣闇昧。闇昧報故不能明瞭。當知無義語七大苦也。
又緣無義語故。不能謙讓。使貪慾無厭。今身慳貪不佈施。死即當墮沸屎地獄。于遐劫中受諸苦惱。受苦既畢。墮畜生餓鬼中無有衣食。資仰於人所啖糞穢不與不得。在此之中無量生死。以本因緣。若遇微善。劣復人身。飢寒裸露。睏乏常無。人既不與。求亦不得。縱有纖毫。輒遇剝奪。守苦無方。亡身喪命。當知不佈施。皆緣貪慾生也。
故地持論云。貪慾之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者多欲。二者無有厭足。何故貪慾墮于地獄。緣其貪慾作動身口。而苦於物。所以身死受地獄苦。何故貪慾出為畜生。緣此貪慾動乖人倫。是故出獄即為畜生。何故貪慾復為餓鬼。緣此貪慾得必貪惜。貪惜罪故。復為餓鬼。何故貪慾而復多欲。緣此貪慾所欲彌多。何故貪慾無有厭足。緣此貪慾貪求無厭。當知貪慾八大苦也。
又緣貪慾不適意故。則有憤怒而起嗔恚。今身若多嗔恚者。死即當墮泥犁地獄。于歷劫中具受眾苦。受苦既畢墮畜生中。作毒蛇蚖蝮虎豹豺狼。在此之中無量生死。以本因緣。若遇微善。劣復人身。復多嗔恚。面貌醜惡。人所憎惡。非唯不與親友。實亦眼不
【現代漢語翻譯】 現代漢語譯本： 義理不是可以承受的。為什麼沒有義理的言語會產生呢？因為有所言說卻不能明瞭。言語既然沒有義理，都是因為矇昧。因為矇昧的果報，所以不能明瞭。應當知道沒有義理的言語有七種大的苦果。 又因為沒有義理的言語，就不能謙讓，使得貪慾沒有止境。今生慳吝貪婪不佈施，死後就會墮入沸屎地獄，在漫長的劫數中遭受各種苦惱。受苦完畢后，墮入畜生餓鬼道中，沒有衣食，依靠他人所吃的糞穢，不給也不得。在這其中經歷無量的生死。因為之前的因緣，如果遇到微小的善事，也只能得到低劣的人身，飢寒交迫，睏乏常伴。別人不給，求也求不到。即使有極少的財物，也會立刻被剝奪。守護痛苦沒有辦法，甚至會喪身失命。應當知道不佈施，都是因為貪慾而產生的。 所以《地持論》（Bodhisattvabhumi Sutra）中說，貪慾的罪過，也會讓眾生墮入三惡道。如果生在人中，會得到兩種果報：一是多欲，二是永不滿足。為什麼貪慾會墮入地獄？因為貪慾驅使身口造作，從而苦害他人。所以身死後會遭受地獄的苦楚。為什麼貪慾會轉生為畜生？因為這種貪慾違揹人倫。所以從地獄出來后就轉生為畜生。為什麼貪慾又會轉生為餓鬼？因為這種貪慾得到后必定貪婪吝惜。因為貪惜的罪過，又會轉生為餓鬼。為什麼貪慾會讓人更加多欲？因為這種貪慾所想要的越來越多。為什麼貪慾會讓人永不滿足？因為這種貪慾貪求沒有止境。應當知道貪慾有八種大的苦果。 又因為貪慾不能如意，就會憤怒而生起嗔恚。今生如果多嗔恚，死後就會墮入泥犁地獄（Naraka hell），在漫長的劫數中遭受各種苦楚。受苦完畢后墮入畜生道中，變成毒蛇、蚖蛇、蝮蛇、虎、豹、豺狼。在這其中經歷無量的生死。因為之前的因緣，如果遇到微小的善事，也只能得到低劣的人身，而且還多嗔恚，面貌醜陋，被人憎惡。不僅得不到親友的給予，實際上連看都不想看。
【English Translation】 English version: Righteousness is not something that can be inherited. Why do words devoid of righteousness arise? It is because there is speech but no clarity. Since speech lacks righteousness, it is all due to ignorance. Because of the retribution of ignorance, there is no clarity. It should be known that words devoid of righteousness lead to seven great sufferings. Furthermore, because of words devoid of righteousness, there is no humility, causing greed to be insatiable. If one is stingy and does not give in this life, upon death, one will fall into the boiling excrement hell, enduring various sufferings for countless kalpas. After suffering is complete, one will fall into the realm of animals and hungry ghosts, lacking clothing and food, relying on the excrement eaten by others, neither given nor obtained. Within this, one experiences countless births and deaths. Due to the original causes, if one encounters a slight good deed, one will only attain an inferior human body, constantly plagued by hunger and cold, poverty and lack. Others do not give, and one cannot obtain even if one seeks. Even if one possesses a tiny amount, it is immediately plundered. There is no way to guard against suffering, and one may even lose one's life. It should be known that not giving arises from greed. Therefore, the Bodhisattabhumi Sutra states: 'The sin of greed also causes sentient beings to fall into the three evil realms. If born among humans, one will receive two kinds of retribution: first, excessive desire; second, insatiability.' Why does greed lead to hell? Because greed drives the body and mouth to act, thereby causing suffering to others. Therefore, after death, one suffers the pain of hell. Why does greed lead to rebirth as an animal? Because this greed violates human ethics. Therefore, after leaving hell, one is reborn as an animal. Why does greed lead to rebirth as a hungry ghost? Because this greed inevitably leads to avarice and stinginess. Because of the sin of avarice, one is reborn as a hungry ghost. Why does greed lead to more desire? Because this greed leads to an increasing number of desires. Why does greed lead to insatiability? Because this greed leads to endless seeking. It should be known that greed has eight great sufferings. Furthermore, because greed is not satisfied, anger arises, leading to hatred. If one is often angry in this life, upon death, one will fall into Naraka hell, enduring various sufferings for countless kalpas. After suffering is complete, one will fall into the animal realm, becoming poisonous snakes, vipers, tigers, leopards, jackals, and wolves. Within this, one experiences countless births and deaths. Due to the original causes, if one encounters a slight good deed, one will only attain an inferior human body, and will also be prone to anger, with an ugly appearance, and be hated by others. Not only will one not receive from relatives and friends, but in reality, they will not even want to look at one.
喜見。當知忿恚皆緣嗔惱生也。
故地持論云。瞋恚之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者常為一切求其長短。二者常為眾人之所惱害。何故瞋惱墮于地獄緣此瞋惱恚害苦物故。受地獄苦。何故瞋惱出為畜生。緣此瞋惱不能仁恕。所以出獄受畜生身。何故瞋惱復為餓鬼。緣此瞋惱從慳心起。慳心罪故。復為餓鬼。何故瞋惱。常為一切求其長短。緣此瞋惱不能含容故。為一切求其長短。何故瞋惱。常為眾人之所惱害。緣此瞋惱惱害於人。人亦惱害。當知瞋惱九大苦也。
又緣其瞋惱而懷邪僻。不信正道。今身邪見。遮人聽法誦經。自不餐采。死即當墮聾癡地獄。于遐劫中受諸苦惱。受苦既畢墮畜生中。聞三寶四諦之聲。不知是善。殺害鞭打之聲。不知是惡。在此之中無量生死。以本因緣。若遇微善。劣復人身。生在人中。聾瞽不聞石壁不異。美言善響絕不覺知。當知阻礙聽法。皆緣邪見生也。
故地持論云。邪見之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者生邪見家。二者其心諂曲。何故邪見墮于地獄。緣以邪見唯向邪道。及以神俗謗佛法僧。不崇三寶。既不崇信。斷人正路致令遭苦。所以命終入阿鼻獄。何故邪見覆為畜生。緣以邪見不識正理。所以出獄受畜生報。何故
【現代漢語翻譯】 現代漢語譯本： 喜見。應當知道忿恨惱怒都是由嗔恨煩惱產生的。
所以《地持論》中說：『嗔恚的罪過，也會使眾生墮入三惡道。如果生在人間，會得到兩種果報：一是常常尋求一切事物的缺點和不足，二是常常被眾人惱害。』為什麼嗔恨煩惱會墮入地獄？因為這種嗔恨煩惱會傷害他人，所以會遭受地獄的痛苦。為什麼嗔恨煩惱會轉生為畜生？因為這種嗔恨煩惱不能仁慈寬恕，所以出離地獄後會遭受畜生之身。為什麼嗔恨煩惱又會轉生為餓鬼？因為這種嗔恨煩惱是從慳吝之心產生的，因為慳吝的罪過，所以又會轉生為餓鬼。為什麼嗔恨煩惱會常常尋求一切事物的缺點和不足？因為這種嗔恨煩惱不能包容，所以會尋求一切事物的缺點和不足。為什麼嗔恨煩惱會常常被眾人惱害？因為這種嗔恨煩惱會惱害他人，所以他人也會惱害自己。應當知道嗔恨煩惱有九種大的苦果。
又因為嗔恨煩惱而懷有邪僻的見解，不相信正道。今生持有邪見，阻礙他人聽聞佛法、誦讀經文，自己也不信奉採納。死後就會墮入聾啞愚癡的地獄，在漫長的時間裡遭受各種痛苦。受苦完畢后墮入畜生道中，聽到佛法僧三寶（Buddha, Dharma, Sangha）和四諦（Four Noble Truths）的聲音，也不知道是善，聽到殺害鞭打的聲音，也不知道是惡。在這種狀態中經歷無數次的生死輪迴。因為之前的因緣，如果遇到微小的善行，或許能再次獲得人身，但即使生在人間，也會像聾子和瞎子一樣，和石頭墻壁沒有區別，美好的言語和聲音都無法察覺。應當知道阻礙他人聽聞佛法，都是因為邪見產生的。
所以《地持論》中說：『邪見的罪過，也會使眾生墮入三惡道。如果生在人間，會得到兩種果報：一是出生在持有邪見的家庭，二是內心充滿諂媚和虛偽。』為什麼邪見會墮入地獄？因為持有邪見，只走向邪道，並且誹謗佛法僧三寶，不崇敬三寶。既然不崇敬和信仰，就斷絕了他人走向正道的道路，導致他人遭受痛苦，所以命終後會進入阿鼻地獄（Avici Hell）。為什麼邪見會轉生為畜生？因為持有邪見，不能認識正確的道理，所以出離地獄後會遭受畜生的果報。為什麼...
【English Translation】 English version: Rejoice to see this. Know that anger and resentment all arise from hatred and vexation.
Therefore, the Dizhi Lun (Treatise on the Stages of the Earth) says: 'The sin of anger and hatred also causes sentient beings to fall into the three evil realms. If born among humans, one will receive two kinds of retribution: first, one will always seek the faults and shortcomings of everything; second, one will always be harmed by others.' Why does anger and vexation lead to hell? Because this anger and vexation harms others, one suffers the pain of hell. Why does anger and vexation lead to rebirth as an animal? Because this anger and vexation lacks kindness and forgiveness, one receives the body of an animal after leaving hell. Why does anger and vexation lead to rebirth as a hungry ghost? Because this anger and vexation arises from a miserly heart; due to the sin of miserliness, one is reborn as a hungry ghost. Why does anger and vexation lead to always seeking the faults and shortcomings of everything? Because this anger and vexation cannot be tolerant, one seeks the faults and shortcomings of everything. Why does anger and vexation lead to always being harmed by others? Because this anger and vexation harms others, others will also harm oneself. Know that anger and vexation have nine great sufferings.
Furthermore, due to anger and vexation, one harbors perverse views and does not believe in the right path. Holding wrong views in this life, one obstructs others from hearing the Dharma and reciting scriptures, and one does not embrace or adopt them oneself. After death, one will fall into the deaf, dumb, and foolish hell, suffering various torments for countless eons. After the suffering is complete, one will fall into the animal realm. Hearing the sounds of the Three Jewels (Buddha, Dharma, Sangha) and the Four Noble Truths, one does not know they are good; hearing the sounds of killing and whipping, one does not know they are evil. In this state, one experiences countless cycles of birth and death. Due to the original causes and conditions, if one encounters a slight amount of goodness, one may be reborn as a human again, but even if born among humans, one will be like a deaf and blind person, no different from a stone wall, unable to perceive beautiful words and sounds. Know that obstructing others from hearing the Dharma all arises from wrong views.
Therefore, the Dizhi Lun (Treatise on the Stages of the Earth) says: 'The sin of wrong views also causes sentient beings to fall into the three evil realms. If born among humans, one will receive two kinds of retribution: first, one will be born into a family with wrong views; second, one's heart will be full of flattery and deceit.' Why do wrong views lead to hell? Because holding wrong views, one only goes towards evil paths and slanders the Three Jewels (Buddha, Dharma, Sangha), not revering the Three Jewels. Since one does not revere and believe, one cuts off the path for others to go towards the right path, causing others to suffer, so after death, one will enter Avici Hell (Avici Hell). Why do wrong views lead to rebirth as an animal? Because holding wrong views, one cannot recognize the correct principles, so after leaving hell, one will receive the retribution of an animal. Why...
邪見覆為餓鬼。緣此邪見慳心堅著。乖僻不捨。不捨慳著。復為餓鬼。何故邪見生邪見家。緣此邪見僻習纏心。所以為人生邪見家。何故邪見其心諂曲。緣此邪見不中正故。所以為人心常諂曲。當知邪見十大苦也。
如是一一微細。眾惡罪業。無量無邊。皆入地獄。備受諸苦。非可算數而知。且略言耳。若能反惡為善。即是我師。
又八師經云。佛為梵志說八師之法。佛言一謂兇暴。殘害物命。或為怨家所見刑戮。或為王法所見誅治。滅及門族。死入地獄。燒煮拷掠。萬毒皆更。求死不得。罪竟乃出。或為餓鬼。當爲畜生。屠割剝裂。死輒更刃。魂神展轉。更相殘害。吾見殺者其罪如此。不敢復殺。是吾一師。佛於是說偈言。
兇者心不仁 強弱相傷殘 殺生當過生 結積累劫怨 受罪短命死 驚怛遭暴患 吾用畏是故 慈心伏魔官
二謂盜竊。強劫人財。或為財主。刀杖加刑應時瓦解。或為王法收繫著獄。拷掠搒笞五毒皆至。戮之都市。門族灰滅。死入地獄。以手捧火。烊銅灌口。求死不得。罪竟乃出。當爲餓鬼。意欲飲水水化為膿。所飲食物。物化為炭。身常負重。眾惱自隨。或為畜生。死輒更刃。以肉供人償其宿債。吾見盜者其罪如此。不敢復盜。是吾二師。佛於是說偈
【現代漢語翻譯】 現代漢語譯本 邪見還會使人墮落為餓鬼。因為這種邪見，會產生強烈的慳吝之心，變得乖張偏執，不願捨棄。由於不捨棄慳吝執著，就會再次墮落為餓鬼。為什麼邪見之人會出生在邪見之家呢？因為這種邪見，會使人養成乖僻的習性，纏繞於心，所以會轉生到充滿邪見的家庭。為什麼邪見之人內心會充滿諂媚和虛偽呢？因為這種邪見使人不能保持中正，所以轉生為人時，內心也常常是諂媚虛偽的。應當知道，邪見會帶來這十大苦果。 像這樣，每一個細微的、眾多的惡行罪業，都是無量無邊的，都會使人墮入地獄，遭受各種各樣的痛苦，無法用算數來計算和知曉。這裡只是簡略地說一說。如果能夠改惡從善，那麼他就是我的老師。 《八師經》中說，佛陀為梵志（Brahmacārī，指修行者）宣說了八師之法。佛說，第一種是兇暴之人，殘害其他生物的性命，可能會被仇家尋仇殺害，或者被王法判處死刑，甚至滅及整個家族。死後墮入地獄，遭受燒煮拷打等各種痛苦，求死都不能。罪業受盡后才能出來，或者轉生為餓鬼，或者轉生為畜生，被屠宰剝皮，死後又被再次宰殺。靈魂就這樣輾轉，互相殘害。我看到殺生者的罪過是如此的深重，所以不敢再殺生。這就是我的第一位老師。佛陀於是說了這樣的偈語： 『兇者心不仁，強弱相傷殘，殺生當過生，結積累劫怨，受罪短命死，驚怛遭暴患，吾用畏是故，慈心伏魔官。』 第二種是盜竊之人，強行搶奪他人的財物，可能會被失主用刀杖加害，當場斃命。或者被王法逮捕關進監獄，遭受拷打鞭笞等各種酷刑，最終在鬧市被處死，家族也被株連。死後墮入地獄，被迫用手捧著火焰，被灌入滾燙的銅汁，求死都不能。罪業受盡后才能出來，轉生為餓鬼，想要喝水時，水卻變成膿血；想要吃食物時，食物卻變成炭火。身體常常揹負重物，各種煩惱纏身。或者轉生為畜生，死後又被再次宰殺，用肉來償還前世的債務。我看到盜竊者的罪過是如此的深重，所以不敢再盜竊。這就是我的第二位老師。佛陀於是說了這樣的偈語：
【English Translation】 English version False views also lead to becoming a hungry ghost (preta). Because of these false views, a strong miserly heart arises, becoming eccentric and stubbornly clinging, unwilling to let go. Because of not letting go of miserly clinging, one becomes a hungry ghost again. Why do those with false views get born into families with false views? Because these false views cause one to develop eccentric habits that entangle the mind, thus one is reborn into families with false views. Why is the heart of someone with false views deceitful and crooked? Because these false views prevent one from being upright and just, thus one is reborn with a constantly deceitful and crooked heart. One should know that false views bring about these ten great sufferings. Like this, each and every subtle, numerous evil deeds and karmas are immeasurable and boundless, all leading to hell, where one endures all kinds of suffering, which cannot be calculated or known. This is just a brief explanation. If one can turn from evil to good, then that person is my teacher. The Sutra of Eight Teachers also says that the Buddha spoke of the Dharma of the Eight Teachers to Brahmacārī (Brahmacārī, meaning practitioner). The Buddha said, 'The first is the violent person who harms the lives of other beings, who may be killed by enemies seeking revenge, or sentenced to death by the law, even exterminating their entire family. After death, they fall into hell, enduring burning, boiling, torture, and all kinds of suffering, unable to die even if they wish to. Only after their sins are exhausted can they emerge, or be reborn as a hungry ghost, or as a beast, being slaughtered and skinned, and killed again after death. The souls thus transmigrate, harming each other. I see that the sins of those who kill are so profound, so I dare not kill again. This is my first teacher.' The Buddha then spoke this verse: 'The violent one has an unkind heart, the strong harm the weak, killing leads to being killed, accumulating resentment over countless kalpas, suffering punishment, dying young, terrified and encountering violent disasters. I fear this, therefore, I use a compassionate heart to subdue the officers of Mara (demon).' The second is the thief who forcibly robs others of their wealth, who may be attacked by the owner with knives and sticks, dying on the spot. Or they may be arrested by the law and imprisoned, suffering torture, whipping, and all kinds of cruel punishments, eventually being executed in the city, with their family also implicated. After death, they fall into hell, forced to hold fire in their hands, and having molten copper poured into their mouths, unable to die even if they wish to. Only after their sins are exhausted can they emerge, to be reborn as a hungry ghost, wanting to drink water but the water turns into pus and blood; wanting to eat food but the food turns into charcoal. The body constantly carries heavy burdens, and all kinds of troubles follow. Or they may be reborn as a beast, being slaughtered again after death, using their flesh to repay their past debts. I see that the sins of those who steal are so profound, so I dare not steal again. This is my second teacher.' The Buddha then spoke this verse:
言。
盜者不與取 劫竊人財寶 亡者無多少 忿恚愁毒惱 死受六畜形 償其宿債負 吾用畏是故 棄國施財寶
三謂邪淫。犯人婦女。或為夫主邊人所知。臨時得殃。刀杖加形。首足分離。禍及門族。或為王法。收捕著獄。酷毒掠治。身自當辜。死入地獄。臥之鐵床。或抱銅拄。獄鬼然火以燒其身。地獄罪畢。當受畜生。若后為人。闔門淫亂。遠佛違法。不親賢眾。常懷恐怖。多危少安。吾見是故。不敢復淫。是吾三師。佛於是說偈言。
淫為不凈行 迷惑失正道 形消魂魄驚 傷命而早夭 受罪頑癡荒 死復墮惡道 故吾妻子施 建志樂山藪
四謂兩舌。惡口妄言。綺語。譖人無罪。謗毀三尊。舌致捶杖。亦致滅門。死入地獄。獄中鬼神拔出其舌。以牛犁之。烊銅灌口。求死不得。罪畢乃出。當爲畜生。常食草蕀。若后為人。言不見信。口中恒臭。多被誹謗罵詈之聲。臥輒惡夢。有口不得食。佛經之至味。吾見是故。不敢惡口。是吾四師。佛於是說偈言。
欺者有四過 讒佞傷賢良 受身癡聾盲 謇吃口臭腥 顛狂不能信 死墮拔舌囹 吾修四凈口 自致八音聲
五謂嗜酒。酒為毒氣。主成諸惡。王道毀仁澤滅。臣慢上忠敬朽。父
【現代漢語翻譯】 現代漢語譯本： 『盜者不與取』，指的是偷盜，搶劫別人的財物，無論財物多少，都會因此產生憤怒、怨恨、憂愁和惱怒。死後會轉生為六畜，償還前世所欠的債務。我因為畏懼這種果報，所以放棄了國家，佈施財寶。
第三種是邪淫。侵犯別人的妻子或婦女，如果被丈夫或相關的人知道，就會立刻遭受災殃，受到刀杖的刑罰，甚至身首異處，禍及家族。或者被王法逮捕，關進監獄，遭受殘酷的拷打，最終自己承擔罪責。死後墮入地獄，躺在鐵床上，或者抱著銅柱，獄卒點火焚燒他的身體。地獄的罪報結束后，會轉生為畜生。如果之後再轉生為人，那麼全家都會淫亂，遠離佛法，不親近賢人，常常心懷恐懼，多有危險而少有安寧。我看到這些，所以不敢再邪淫。這是我的第三位老師。佛陀於是說了偈語：
『淫為不凈行，迷惑失正道，形消魂魄驚，傷命而早夭，受罪頑癡荒，死復墮惡道，故吾妻子施，建志樂山藪。』
第四種是兩舌、惡口、妄言、綺語。誣陷無罪的人，誹謗詆譭佛、法、僧三寶。因為口舌之過而遭受捶打，甚至導致滅門之禍。死後墮入地獄，獄中的鬼神會拔出他的舌頭，用牛來耕犁。用熔化的銅水灌入口中，求死都不能。罪報結束后才能出來，轉生為畜生，常常吃草和荊棘。如果之後再轉生為人，那麼他的話不會被人相信，口中常常散發臭味，經常被人誹謗和辱罵，睡覺時總是做惡夢，有口卻不能吃東西，無法品嚐佛經的至味。我看到這些，所以不敢惡口。這是我的第四位老師。佛陀於是說了偈語：
『欺者有四過，讒佞傷賢良，受身癡聾盲，謇吃口臭腥，顛狂不能信，死墮拔舌囹，吾修四凈口，自致八音聲。』
第五種是嗜酒。酒是毒氣，是造成各種罪惡的根源。君王的仁義之道會因此毀滅，恩澤也會消失；臣子會因此怠慢君上，忠誠和敬意也會腐朽；父親
【English Translation】 English version: 『Thieves do not take without asking,』 referring to stealing and robbing others of their wealth. Regardless of the amount, it generates anger, resentment, sorrow, and vexation. After death, one is reborn as one of the six kinds of animals to repay the debts owed from previous lives. I fear this retribution, so I abandoned my kingdom and gave away my treasures.
The third is sexual misconduct (邪淫, xié yín). Violating another person's wife or woman, if discovered by the husband or related parties, will immediately bring disaster, resulting in punishment by swords and clubs, even leading to separation of head and limbs, and calamity for the entire family. Or one may be arrested by the law, imprisoned, and subjected to cruel torture, ultimately bearing the guilt oneself. After death, one falls into hell, lying on an iron bed or embracing a copper pillar, with hell guards igniting fires to burn the body. After the suffering in hell is complete, one is reborn as an animal. If one is later reborn as a human, the entire family will be promiscuous, far from the Buddha's teachings (佛法, Fófǎ), not close to the virtuous, constantly harboring fear, with much danger and little peace. Seeing this, I dare not engage in sexual misconduct again. This is my third teacher. The Buddha then spoke in verse:
『Lust is an impure act, leading astray from the right path, consuming form and startling the soul, harming life and causing early death, resulting in ignorance and foolishness, and after death, falling into evil realms. Therefore, I give away my wife and children, establishing my will to delight in the mountains and forests.』
The fourth is divisive speech (兩舌, liǎng shé), harsh language (惡口, è kǒu), false speech (妄言, wàng yán), and frivolous language (綺語, qǐ yǔ). Slandering the innocent, defaming and disparaging the Three Jewels (三尊, sān zūn) – Buddha, Dharma, and Sangha. Because of offenses of the tongue, one suffers beatings, even leading to the destruction of the family. After death, one falls into hell, where hellish demons pull out the tongue and plow it with oxen. Molten copper is poured into the mouth, and one cannot even seek death. Only after the suffering is complete can one emerge, to be reborn as an animal, constantly eating grass and thorns. If one is later reborn as a human, one's words will not be trusted, the mouth will constantly emit a foul odor, and one will often be slandered and reviled. One will often have nightmares while sleeping, and though one has a mouth, one cannot eat, unable to taste the supreme flavor of the Buddha's teachings. Seeing this, I dare not use harsh language. This is my fourth teacher. The Buddha then spoke in verse:
『Deceivers have four faults: slander harms the virtuous and good, one receives a body that is ignorant, deaf, and blind, stuttering, with a foul and fishy mouth, insane and untrustworthy, and after death, falls into the hell of tongue-pulling. I cultivate the four pure speech, attaining the eight qualities of voice.』
The fifth is addiction to alcohol (嗜酒, shì jiǔ). Alcohol is a poisonous vapor, the root of all evils. The king's way of benevolence is destroyed, and grace disappears; ministers neglect their superiors, and loyalty and respect decay; fathers
禮亡母失慈。子兇虐孝道敗。夫失信婦奢淫。九族諍財產耗。亡國危身無不由之。酒之亂道三十有五。吾見是故。絕酒不飲。是吾五師。佛於是說偈言。
醉者為不孝 怨禍從內生 迷惑清高士 亂德敗淑貞 故吾不飲酒 慈心濟群民 凈慧度八難 自致覺道圓
六謂年老。夫老之為苦。頭白齒落。目視冥冥。耳聽不聰。盛去衰至。皮緩面皺。百節疲痛。行步苦極。坐起呻吟。憂悲心惱。識神轉滅。便旋即忘。命日促盡。言之流涕。吾見無常災變如此。故行求道。不欲更之。是吾六師。佛於是說偈言。
吾念世無常 人生要當老 盛去日衰羸 形枯而白首 憂勞百病生 坐起愁痛惱 吾用畏是故 棄國行求道
七謂病瘦。肉盡骨立。百節皆痛。猶被杖楚。四大進退。手足不任。氣力虛竭。坐起須人。口燥唇焦。筋斷鼻坼。目不見色。耳不聞音。不凈流出。身臥其上。心懷苦惱。言輒悲哀。今觀世人。年盛力壯。華色煒曄。福盡罪至。無常百變。吾睹此患。故行求道。不欲更之。是吾七師。佛於是說偈言。
念人衰老時 百病同時生 水消而火起 刀風解其形 骨體筋脈離 大命要當傾 吾用畏是故 求道愿不生
八謂人死。四百四病同時
俱作。四大欲散魂神不安。風去息絕。火滅身冷。風先火次。魂靈去失。身體侹直。無所復知。旬日之間。肉壞血流。膀脹爛臭。無一可取。身中有蟲。還食其肉。筋脈爛盡。骨節能散。髑髏脾脛。各自異處。飛鳥走獸。競來食之。天龍鬼神。帝王人民。貧富貴賤無免此患。吾見斯變。故行求道。不欲更之。是吾八師。佛於是說偈言。
惟念老病死 三界之大患 福盡而命終 棄之於黃泉 身爛還歸土 魂魄隨因緣 吾用畏是故 學道求泥洹
梵志於是心即開解。遂得道跡。長跪受戒為清信士。不殺不盜。不淫不欺。奉孝不醉。歡喜為佛作禮而去。故書云。五色令人目盲。五音令人耳聾。五味令人口爽。大怒傷陰。大喜敗陽。麗色伐性之斧。美味腐身之毒。能悟此旨。斯為大師也。
頌曰。
心境相乘 業結牽纏 七識起發 八識成因 三界受報 六趣遷延 隨處起業 觸處拘連 五陰勞倦 九惱邅迍 自非慈聖 何慧爽神 含情普洽 機悟玄津 舒則利物 卷則收恩
諸經要集卷第十三 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第十四
西明寺沙門釋道世集
十惡部第二十三(此有十緣)殺
【現代漢語翻譯】 現代漢語譯本 共同發生。四大（地、水、火、風四種元素）將要離散，魂魄神識感到不安。風離去，呼吸斷絕。火熄滅，身體冰冷。風先散，火其次。魂靈離去，身體僵直。什麼都不知道了。幾天之內，肉腐爛血流出。身體膨脹腐爛發臭，沒有一點可以留戀。身體里的蟲子，反過來吃它的肉。筋脈腐爛殆盡，骨頭關節散開。頭骨、脾臟、脛骨，各自在不同的地方。飛鳥走獸，爭著來吃它。天龍鬼神，帝王人民，貧窮富貴，沒有誰能免除這種災難。我見到這種變化，所以才修行求道，不想再經歷這些。這是我的八位老師。佛於是說了偈語： 『只是思念衰老、疾病、死亡，是三界（欲界、色界、無色界）的大患。 福報耗盡而生命終結，被拋棄在黃泉之下。 身體腐爛最終歸於塵土，魂魄隨著因緣流轉。 我因為畏懼這些，所以學道尋求涅槃（Nirvana）。』 梵志（Brahmin）於是內心開悟，隨即證得道跡（path of enlightenment）。長跪著接受戒律，成為清信士（Upasaka），不殺生、不偷盜、不邪淫、不妄語、奉行孝道、不醉酒。歡喜地向佛作禮后離去。所以古書上說：『五色使人眼睛昏花，五音使人耳朵失聰，五味使人口感喪失。大怒傷陰，大喜敗陽。美麗的顏色是砍伐本性的斧頭，美味是腐蝕身體的毒藥。』能夠領悟這個道理，就是真正的大師啊。 頌曰： 心與外境相互作用，業力糾纏牽連，第七識（末那識，Manas-vijnana）生起發動，第八識（阿賴耶識，Alaya-vijnana）形成業因，在三界中承受果報，於六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）中輪迴遷延。隨處造作惡業，到處受到束縛牽連，五陰（色、受、想、行、識）令人勞累疲倦，九惱（九種煩惱）令人困頓不順。如果不是慈悲的聖人，哪裡有智慧使精神清爽？ 包含深情普遍施與，機敏領悟玄妙的途徑。舒展則利益眾生，收斂則積蓄恩德。 《諸經要集》卷第十三 《大正藏》第54冊 No. 2123 《諸經要集》 《諸經要集》卷第十四 西明寺沙門釋道世 輯 十惡部第二十三（這裡有十種因緣）：殺生
【English Translation】 English version All together. The four elements (earth, water, fire, and wind) are about to disperse, and the soul and spirit feel uneasy. The wind departs, and breathing ceases. The fire extinguishes, and the body becomes cold. The wind goes first, followed by the fire. The soul departs, and the body becomes stiff. One knows nothing anymore. Within days, the flesh decays and blood flows out. The body swells, rots, and stinks, with nothing left to cherish. Worms in the body turn around and eat its flesh. The tendons and veins rot away completely, and the bones and joints scatter. The skull, spleen, and shinbones are each in different places. Flying birds and running beasts compete to eat it. Gods, dragons, ghosts, emperors, people, the poor, the rich, the noble, and the lowly—none can escape this calamity. I have seen this change, and that is why I practice and seek the Way, not wanting to experience these things again. These are my eight teachers. The Buddha then spoke in verse: 『Only thinking of old age, sickness, and death, the great afflictions of the three realms (desire realm, form realm, formless realm).』 『When blessings are exhausted and life ends, one is abandoned to the Yellow Springs (underworld).』 『The body rots and ultimately returns to dust, the soul follows its karmic conditions.』 『Because I fear these things, I study the Way and seek Nirvana (Nirvana).』 The Brahmin (Brahmin) then had his mind opened and immediately attained the path of enlightenment (path of enlightenment). He knelt and received the precepts, becoming a lay devotee (Upasaka), not killing, not stealing, not engaging in sexual misconduct, not lying, practicing filial piety, and not getting drunk. He joyfully paid homage to the Buddha and departed. Therefore, the ancient books say: 『Five colors blind the eyes, five sounds deafen the ears, five flavors dull the palate. Great anger injures the yin, great joy ruins the yang.』 Beautiful colors are the axe that fells nature, and delicious flavors are the poison that rots the body. One who can understand this principle is a true master. A verse says: When the mind and environment interact, karmic forces entangle and bind. The seventh consciousness (Manas-vijnana) arises and activates, the eighth consciousness (Alaya-vijnana) forms the cause, receiving retribution in the three realms, transmigrating in the six realms (heaven realm, human realm, Asura realm, hell realm, hungry ghost realm, animal realm). Creating karma everywhere, being bound and entangled everywhere, the five skandhas (form, feeling, perception, volition, consciousness) cause weariness and fatigue, the nine vexations (nine kinds of afflictions) cause distress and misfortune. If not for a compassionate sage, where would there be wisdom to refresh the spirit? Containing deep affection, universally bestowing, keenly understanding the profound path. Expanding, one benefits beings; contracting, one accumulates grace. Collected Essentials from Various Sutras, Volume 13 Taisho Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras Collected Essentials from Various Sutras, Volume 14 Compiled by Shramana Shi Daoshi of Ximing Temple Section 23 on the Ten Evils (Here are ten causes): Killing
生緣偷盜緣邪淫緣妄語緣惡口緣兩舌緣綺語緣慳貪緣瞋恚緣邪見緣
殺生緣第一
夫稟形六趣。莫不戀戀而貪生。受質二儀。並皆區區而畏死。雖復升沈萬品。愚智千端。至於避苦求安。此情何異。所以驚禽投案。猶請命于魏君。窮獸入廬。乃祈生於區氏。漢王去餌。遂感明珠之酬。楊寶施華。便致白環之報。乃至沙彌救蟻。現壽長生。流水濟魚。天降珍寶。如此之類。寧可具陳。豈容縱此無厭供斯有待。斷他氣命絕彼陰身。遂令抱苦就終銜悲向盡。大地雖廣無處逃藏。昊天既高靡從啟訴。是以經云。一切畏刀杖。無不愛壽命。恕己可為喻。勿殺勿行杖。但凡俗顛倒。邪見無明。或為吉兇公私祭祀瞻待賓客。營理庖廚。烹宰雜類之身。供擬眾人之膳。或復年移歲晚。事隙時閑。天慘慘以降霜。野炎炎而逼燒。於是駕追風之快馬。捧奔電之良鷹。劍則巨闕干將。弓則烏號繁弱。遂傾諸藪薄。罄彼林叢。顛覆巢居。剖破窟宅。置羅亙野。[罩-卓+浮]網彌山。或前路微遮。左邀右截。埃塵漲日煙火沖天。遂使鳥失侶而驚飛。獸離群而奔透。雁聞弦而競落。猿抱樹而哀吟。莫不臨險谷而悲號。對高林而絕叫。於是箭非茍發。弓不虛彈。達腋洞胸。解頭陷腦。或復垂綸濁渚。散餌清潭。學釣鯉于河津。同射鮒于
【現代漢語翻譯】 現代漢語譯本 生緣（導致）偷盜，緣（導致）邪淫，緣（導致）妄語，緣（導致）惡口，緣（導致）兩舌，緣（導致）綺語，緣（導致）慳貪，緣（導致）瞋恚，緣（導致）邪見。
殺生緣第一
凡是具有形體的六道眾生，沒有不深深地貪戀生存的。承受天地之氣的萬物，都兢兢業業地畏懼死亡。即使升沉于萬千品類之中，愚笨或聰慧有千百種不同，但在逃避痛苦、追求安樂這件事上，它們的感情又有什麼不同呢？所以受驚的鳥雀投向案幾，尚且希望魏文侯能夠放過自己；走投無路的野獸闖入民居，也是祈求區氏能夠饒它一命。漢王放走釣到的魚，因此感得明珠的報答；楊寶救助受傷的白雀，便得到白環的回贈。乃至小沙彌救助螞蟻，現世就得到長壽；用流水救濟魚類，上天降下珍寶。如此之類的事例，哪裡能夠一一陳述呢？怎麼可以放縱自己無止境的慾望，來滿足這有待滿足的需求，斷絕其他生命的氣息，終結它們的生命呢？這會使它們懷抱痛苦走向死亡，含著悲傷走向終結。大地雖然廣闊，卻沒有地方可以逃藏；昊天雖然高遠，又向誰去申訴呢？因此經書上說：『一切眾生都畏懼刀杖，沒有不愛惜自己生命的。用自己的心來衡量，就可以明白這個道理，所以不要殺生，也不要使用刀杖。』但是凡夫俗子顛倒迷惑，被邪見和無明所矇蔽，或者爲了吉兇、公私祭祀，爲了招待賓客，爲了經營廚房，烹殺各種動物的身體，來供給眾人的膳食。或者年終歲末，事情少了，時間空閑了，天空陰沉沉地降下寒霜，田野里燃燒著熊熊的火焰。於是駕著追風般快速的馬，拿著像閃電一樣迅猛的獵鷹，用巨闕、干將這樣的寶劍，用烏號、繁弱這樣的強弓，傾盡所有的草澤，搜遍那些林叢，顛覆鳥類的巢穴，剖開野獸的洞穴，設定遍佈原野的羅網，張開覆蓋山林的[罩-卓+浮]網。或者在前方稍微遮擋一下，左右兩邊進行攔截，塵土飛揚遮蔽太陽，煙火升騰直衝雲霄。於是鳥兒失去了同伴而驚慌飛散，野獸離開了群體而四處奔逃，大雁聽到弓弦的聲音就紛紛墜落，猿猴抱著樹木發出哀傷的鳴叫，沒有不面臨險峻的山谷而悲號，對著高大的樹林而絕望呼叫的。於是箭不是隨意射出，弓不是白白拉開，箭射穿腋下、洞穿胸膛，解開頭顱、陷入大腦。或者在渾濁的河渚邊垂下釣竿，在清澈的深潭裡撒下魚餌，學習在黃河渡口釣鯉魚，像射鮒魚一樣。
【English Translation】 English version Conditioned by birth, (arises) stealing; conditioned by birth, (arises) sexual misconduct; conditioned by birth, (arises) lying; conditioned by birth, (arises) harsh speech; conditioned by birth, (arises) divisive speech; conditioned by birth, (arises) frivolous speech; conditioned by birth, (arises) stinginess; conditioned by birth, (arises) hatred; conditioned by birth, (arises) wrong views.
The First Condition: Killing
All beings in the six realms who possess form, without exception, deeply cherish and cling to life. All things that receive the essence of heaven and earth, diligently fear death. Although they rise and fall through myriad categories, and their foolishness or wisdom varies in countless ways, in their avoidance of suffering and pursuit of peace, how do their feelings differ? Therefore, startled birds throw themselves onto desks, hoping that Lord Wei will spare them; desperate beasts rush into dwellings, praying that the Ou family will spare their lives. King Han released a caught fish and was rewarded with a bright pearl; Yang Bao rescued an injured white bird and received white rings in return. Even the young Shami who saved ants was rewarded with a long life in this very existence; saving fish with flowing water resulted in the heavens bestowing precious jewels. Such examples are too numerous to recount. How can one indulge in insatiable desires to satisfy needs, sever the breath of other lives, and end their existence? This causes them to embrace suffering as they approach death, and to face their end with sorrow. Though the earth is vast, there is nowhere to escape; though the heavens are high, there is no one to appeal to. Therefore, the scriptures say: 'All fear the rod; all love life. Comparing oneself to others, one can understand this. Do not kill, do not strike.' However, ordinary people are confused and deluded, obscured by wrong views and ignorance. They may kill for auspicious or inauspicious events, for public or private sacrifices, to entertain guests, or to manage the kitchen, slaughtering various animals to provide meals for the masses. Or, as the year ends and time becomes free, the sky turns gloomy with frost, and the fields are ablaze with burning. They ride swift horses that chase the wind, and wield falcons as quick as lightning. They use swords like Juque (a famous sword) and Ganj將 (another famous sword), and bows like Wuhao (a strong bow) and Fanruo (another strong bow), emptying all the marshes and scouring the forests, overturning nests and breaking open dens. They set up nets across the fields and spread nets covering the mountains. They may slightly obstruct the path ahead, intercepting from the left and cutting off from the right, with dust rising to obscure the sun and smoke billowing into the sky. Thus, birds lose their companions and fly in panic, beasts leave their groups and flee in all directions, geese fall at the sound of the bowstring, and monkeys cling to trees, crying mournfully. All face perilous valleys and wail, and cry out desperately towards tall forests. Thus, arrows are not shot carelessly, and bows are not drawn in vain, piercing armpits and penetrating chests, severing heads and sinking into brains. Or, they cast fishing lines by murky shores and scatter bait in clear pools, learning to fish for carp at the Yellow River crossing, like shooting at small fish.
井谷。朱鱗已掛。無復待信之能。素質既懸。長罷躍舟之瑞。霏膾形軀。有拈盤而雨散。或復獫狁孔熾。宜申薄伐。邊境逆命。事資神武。雖復賢良帝主尚動干戈。哲后明君。猶須征伐。所以升陑之役。乃著高名。牧野之師。方稱盛德。其中或有擁百萬而橫行。提五千而深進。碎曹公于赤壁。撲項帝于烏江。懸莽首于高臺。橫卓尸于都市。並皆英雄。一旦威武。當時如此之流。弗可為記。莫不積骨成山。流血漂杵。今者王師雷動。掃殄妖逆。揚兵擁節。候境覘邊。既預前驅。叨居後勁。云旗之下。寧敢自安。霜刃之間。信哉多險。故刀下叩頭。槊下乞命。如斯之罪不可具陳。凡是眾生有相侵害。為怨為隙。負命負身。或作短壽之因。便招多病之果。愿從今日。永斷相續。盡未來際。為菩提眷屬。不壞良緣法城等侶矣。
又正法念經云。何不殺。若稻穀黍麥生微細蟲。不㨶不磨。知其有蟲。護此蟲命。不轉與人。復不殺生。若牛馬駝驢。擔負背脊。瘡中生蟲。若以漿水洗此瘡時。不以草藥斷此蟲命。以鳥毛羽洗拭取蟲。置余臭爛敗肉之中。令其全命。兼護此驢牛。恐害其命。復護蟲命乃至蟻子。若晝若夜不行放逸。心不念殺。若見眾生欲食其蟲。以其所食而貿易之。令其得脫。
又鼻柰耶律云。昔佛在世時
。舍衛國中有一婆羅門。常供養迦留陀夷羅漢比丘。婆羅門唯一子。長為取婦。時婆羅門。臨終敕子。吾死之後。汝看尊者迦留陀夷。如我今日莫使有乏。父母亡后。子奉父母教。還復供養迦留陀夷。如父在日等無有異。後於異時。婆羅門子。出行不在。囑婦供養。是日便有五百群賊。中有一賊面首端正。婦遙見之遣使喚來。便共私通。迦留陀夷數往其家。婦恐沙門漏泄此事。后共此賊方便殺之。波斯匿王。聞于尊者迦留陀夷為賊所殺。王憶尊者瞋恚懊惱。即時便誅婆羅門家。並殺左右十八餘家。捕五百賊。斬截首足。擲著塹中。比丘見已而白佛言。迦留陀夷。本造何惡。為婆羅門婦所殺耶。佛告比丘。迦留陀夷乃往過去。作大天祀主。有五百人。牽其一羊截於四足。將詣天祀而共乞愿。祀主得已即便殺之。由殺羊故。墮于地獄受無量苦。昔天祀主。今迦留陀夷是。雖得羅漢。餘殃不盡今得此報。爾時羊者。今婦是也。昔五百人截羊足者。今日為王截其手足五百賊是。佛告比丘。若人殺害。所受果報。終不朽敗。
又賢愚經云。昔佛在世時。舍衛城中有一長者。名黎耆彌。有七頭兒皆以婚娶。最小兒婦字毗舍離。甚有賢智無事不知。時黎耆彌。以其家業悉皆付之。由其賢智。波斯匿王敬禮為妹有時懷妊。月滿便
【現代漢語翻譯】 現代漢語譯本：舍衛國中有一位婆羅門，經常供養迦留陀夷（Kāludāyin，尊者名）羅漢比丘。婆羅門只有一個兒子，長大后為他娶了妻子。當時婆羅門臨終時告誡兒子：『我死之後，你要看待尊者迦留陀夷如同我今日一樣，不要讓他有所缺乏。』父母去世后，兒子遵奉父母的教誨，仍然供養迦留陀夷，如同父親在世時一樣，沒有任何差別。後來在某一天，婆羅門兒子外出不在家，囑咐妻子供養。當天便有五百個強盜，其中有一個強盜相貌端正。婆羅門婦從遠處看見他，便派人把他叫來，與他私通。迦留陀夷多次前往她家，婆羅門婦害怕沙門（指出家人）泄露此事，後來與這個強盜合謀殺害了他。波斯匿王（Prasenajit，國王名）聽說尊者迦留陀夷被強盜所殺，國王憶念尊者，非常瞋恚懊惱，立即誅殺了婆羅門一家，並殺了左右十八餘家，逮捕了五百個強盜，斬斷他們的頭和腳，扔進壕溝中。比丘看見后稟告佛說：『迦留陀夷過去造了什麼惡業，會被婆羅門婦所殺呢？』佛告訴比丘：『迦留陀夷在過去世，曾做大天祭祀的主祭人，有五百個人，牽著一隻羊，截斷它的四足，帶到祭祀處共同祈願。祭祀主祭人得到羊后，便殺了它。由於殺羊的緣故，墮入地獄，遭受無量的痛苦。以前的天祭祀主祭人，就是現在的迦留陀夷。雖然證得了阿羅漢果位，但剩餘的罪業還沒有消盡，現在得到這樣的報應。當時的羊，就是現在的婆羅門婦。以前截斷羊腳的五百個人，就是今天被國王斬斷手腳的五百個強盜。』佛告訴比丘：『如果有人殺害眾生，所受的果報，終究不會朽爛敗壞。』 又《賢愚經》記載，過去佛在世的時候，舍衛城中有一位長者，名叫黎耆彌（Liji Mi）。有七個兒子，都已娶妻。最小的兒媳婦名叫毗舍離（Visali），非常有賢德智慧，無事不知。當時黎耆彌把家業全部交給她管理。由於她賢德智慧，波斯匿王敬重她，把她當作妹妹，有時她懷了孕，月滿便...
【English Translation】 English version: In the kingdom of Shravasti, there was a Brahmin who regularly made offerings to the Arhat Bhikshu Kāludāyin (name of a venerable one). The Brahmin had only one son, and when he grew up, he took a wife for him. At the time, the Brahmin, on his deathbed, instructed his son: 'After my death, you must treat the venerable Kāludāyin as you treat me today, and do not let him lack anything.' After his parents passed away, the son followed his parents' teachings and continued to make offerings to Kāludāyin, just as he had when his father was alive, without any difference. Later, one day, the Brahmin's son went out and was not at home, entrusting his wife with the offerings. On that day, there were five hundred bandits, one of whom had handsome features. The Brahmin's wife saw him from afar and sent someone to summon him, and she had illicit relations with him. Kāludāyin went to her house many times, and the Brahmin's wife, fearing that the Shramana (referring to a renunciate) would reveal this matter, later conspired with this bandit to kill him. King Prasenajit (name of a king) heard that the venerable Kāludāyin had been killed by bandits. The king, remembering the venerable one, was very angry and distressed, and immediately executed the Brahmin's family, and also killed eighteen other families nearby. He captured the five hundred bandits, cut off their heads and feet, and threw them into a ditch. When the Bhikshus saw this, they reported to the Buddha, saying: 'What evil deeds did Kāludāyin commit in the past that he would be killed by the Brahmin's wife?' The Buddha told the Bhikshus: 'In the past, Kāludāyin was the chief sacrificer of a great heavenly sacrifice. There were five hundred people who led a sheep, cut off its four legs, and brought it to the sacrifice to pray together. After the chief sacrificer obtained the sheep, he killed it. Because of killing the sheep, he fell into hell and suffered immeasurable pain. The former chief sacrificer of the heavenly sacrifice is now Kāludāyin. Although he attained the state of Arhat, the remaining karmic consequences have not been exhausted, and he is now receiving this retribution. The sheep at that time is now the Brahmin's wife. The five hundred people who cut off the sheep's legs are the five hundred bandits whose hands and feet were cut off by the king today.' The Buddha told the Bhikshus: 'If someone kills living beings, the karmic consequences they receive will never decay or perish.' Furthermore, the Sutra of the Wise and Foolish relates that in the past, when the Buddha was in the world, in the city of Shravasti, there was an elder named Liji Mi. He had seven sons, all of whom were married. The youngest daughter-in-law was named Visali, and she was very virtuous and wise, knowing everything. At that time, Liji Mi entrusted all of his family's affairs to her management. Because of her virtue and wisdom, King Prasenajit respected her and treated her as his younger sister. Sometimes she became pregnant, and when the months were full...
生三十二卵。其一卵中出一男兒。顏貌端正勇健非凡。一人之力敵于千夫。長為納婦。皆是國中豪賢之女。時毗舍離。請佛及僧于舍供養。佛為說法。閤家悉得須陀洹果。唯最小兒。未得道跡。乘象出遊。逢輔相子乘車橋上。便捉擲著橋下塹中。傷破身體。來告其父。輔相語子。彼人力壯又是國親。難與諍勝。當思密報。即以七寶作馬鞭三十二枚。純剛作刀。著馬鞭中。人贈一枚。諸人愛之歡喜納受。恒捉在手。出入見王。國法見王。禮不帶刀。輔相見受。便白王讒。毗舍離兒。年盛力壯一人當千。今懷異計謀欲殺王。各作利刀置馬鞭中。事審明矣。王即索看果如所言。王意謂實皆悉殺之。殺竟便以三十二頭。盛著一函封閉印之。送與其妹。當日毗舍離。請佛及僧就舍供養。見王送函謂王助供。即欲開看。佛止不聽。待僧食竟。飯食訖已佛為說法無常苦等。時毗舍離。得阿那含果。佛去之後。開函見兒三十二頭。由斷欲愛不至懊惱。但作是言。痛哉悲矣。人生有死不得長久。驅馳五道何苦乃爾。三十二兒婦家親族。聞此事理懊惱唱言。大王無道枉殺善人。共集兵馬欲往報仇。王時恐怖走向佛所。諸人引軍圍繞祇桓。阿難見王殺毗舍離三十二子。婦家親族。欲為報仇。合掌問佛。有何因緣。三十二兒為王所殺。佛告阿難
【現代漢語翻譯】 現代漢語譯本 生了三十二個卵。其中一個卵里生出一個男孩，容貌端正，勇猛健壯，非常人可比。一個人能抵擋千人。長大后娶妻，都是國中豪門賢良的女子。當時毗舍離（Vaishali，古印度城市名）請佛陀和僧眾到家中供養。佛陀為他們說法，全家都證得了須陀洹果（Srotapanna，入流果）。只有最小的兒子，還沒有證得道果。一次他乘象出遊，遇到輔相的兒子乘車在橋上，便抓住他扔到橋下的溝里，摔傷了身體。輔相的兒子回去告訴了他的父親。輔相告訴兒子：『那人孔武有力，又是國王的親戚，難以和他爭勝，應當想個秘密報復的辦法。』於是用七寶製作了三十二枚馬鞭，在馬鞭中藏了純鋼製作的刀。每人贈送一枚馬鞭。那些人都很喜歡，高興地接受了，總是拿在手裡。出入朝見國王。按照國法，朝見國王時不能帶刀。輔相見時機成熟，便向國王進讒言：『毗舍離的兒子，年紀輕輕，力氣很大，一個人能抵擋千人。現在他們懷有異心，圖謀殺害大王。他們各自製作了鋒利的刀藏在馬鞭中，事情已經查明了。』國王立刻搜查，果然如輔相所說。國王信以為真，就把他們全部殺了。殺完之後，就把三十二顆頭顱盛放在一個盒子裡，封好蓋子，蓋上印章，送給他的妹妹。當天，毗舍離人請佛陀和僧眾到家中供養。見到國王送來盒子，以為是國王幫助供養，就想打開看看。佛陀制止他們，不讓他們打開，讓他們等僧眾用齋完畢。齋飯完畢后，佛陀為他們說法，講述無常、苦等道理。當時，毗舍離人證得了阿那含果（Anagamin，不還果）。佛陀離開之後，他們打開盒子，看見了三十二顆兒子的頭顱。因為已經斷除了欲愛，所以沒有懊惱，只是這樣說：『悲痛啊！人生有死，不能長久。在五道中奔波，何苦如此啊！』三十二個兒子的妻子的孃家親族，聽到這件事，懊惱地大聲說：『大王無道，枉殺好人！』於是聚集兵馬，想要前去報仇。國王當時非常害怕，跑向佛陀所在的地方。眾人率領軍隊包圍了祇桓精舍（Jetavana Vihara）。阿難（Ananda，佛陀的十大弟子之一）見到國王殺害了毗舍離的三十二個兒子，他們的妻子的孃家親族想要報仇，於是合掌問佛陀：『是什麼因緣，這三十二個兒子被國王所殺？』佛陀告訴阿難：
【English Translation】 English version They gave birth to thirty-two eggs. From one of these eggs emerged a boy, with a dignified appearance, extraordinary courage, and strength. He was a match for a thousand men. When he grew up, he married women, all daughters of noble and virtuous families in the kingdom. At that time, the people of Vaishali (an ancient city in India) invited the Buddha and his monks to their homes for offerings. The Buddha preached to them, and the whole family attained the fruit of Srotapanna (stream-enterer). Only the youngest son had not yet attained the path. Once, he was riding an elephant when he encountered the son of the prime minister riding in a carriage on a bridge. He grabbed the prime minister's son and threw him off the bridge into the ditch below, injuring him. The prime minister's son went back and told his father. The prime minister said to his son, 'That man is strong and also a relative of the king. It is difficult to contend with him openly. We should think of a secret way to retaliate.' So he had thirty-two jeweled whips made, with pure steel knives hidden inside. He gave one whip to each person. They all loved them and happily accepted them, always holding them in their hands. They went to see the king. According to the law of the land, one could not carry a knife when seeing the king. Seeing that the time was right, the prime minister slandered them to the king, saying, 'The sons of Vaishali are young and strong, each one a match for a thousand men. Now they harbor rebellious intentions and plan to kill the king. They have each made sharp knives and hidden them in their whips. The matter has been investigated and confirmed.' The king immediately searched them and found it to be as the prime minister had said. The king believed it to be true and had them all killed. After killing them, he put the thirty-two heads in a box, sealed it, and sent it to his sister. On that day, the people of Vaishali invited the Buddha and his monks to their homes for offerings. Seeing the king send a box, they thought it was the king helping with the offerings and wanted to open it. The Buddha stopped them and did not allow them to open it, telling them to wait until the monks had finished their meal. After the meal, the Buddha preached to them, speaking of impermanence, suffering, and so on. At that time, the people of Vaishali attained the fruit of Anagamin (non-returner). After the Buddha left, they opened the box and saw the thirty-two heads of their sons. Because they had already cut off desire, they did not feel grief, but only said, 'Alas! Life is impermanent and does not last long. To toil in the five paths of existence, what suffering!' The families of the wives of the thirty-two sons, hearing of this matter, cried out in anguish, 'The king is unjust, killing good people!' They gathered troops and wanted to go and take revenge. The king was terrified and fled to where the Buddha was. The people led their armies and surrounded Jetavana Vihara (a famous Buddhist monastery). Ananda (one of the Buddha's ten principal disciples), seeing that the king had killed the thirty-two sons of Vaishali and that their wives' families wanted to take revenge, put his palms together and asked the Buddha, 'What is the cause and condition that these thirty-two sons were killed by the king?' The Buddha told Ananda,
。乃往過去。三十二人。盜他一牛。共牽將到一老母舍。欲共殺之。老母歡喜為辦殺具。臨下刀時牛跪乞命。諸人意盛遂爾殺之。牛死誓言。汝今殺我。我將來世終不放汝。死已共食。老母食飽。歡喜之言。由來安客。未如今日。佛告阿難。爾時牛者。今波斯匿王是。盜牛人者。今毗舍離三十二子是。時老母者今毗舍離是。由殺牛故。五百世中。常為所殺。老母歡喜。五百世中常為作母。兒被殺時極懷懊惱。今值我故得阿那含果。婦家親族。聞佛所說恚心便息。各作是言。此人自種今受其報。由殺一牛今尚如是。何況多也。波斯匿王是我之王。云何懷怨而欲殺害。即投王前求哀懺悔。王亦釋然不問其罪。阿難白佛。復修何福豪貴勇健值佛得道。佛告阿難。乃往過去。迦葉佛時有一老母。合集眾香以油和之。欲往涂塔。路中逢值三十二人。因而勸之共往涂塔。涂竟發願。生生之處尊榮豪貴。恒為母子。值佛得道。從是以來五百世中。生恒尊貴常為母子。今值佛故各得道跡。
正報頌曰。
戲笑殺他命 悲號入地獄 臭穢與洋銅 灌注連相續 奔刀赴火焰 擘裂碎楚毒 億載苦萬端 傷心不可錄
習報頌曰。
殺生入四趣 受苦三塗畢 得生人道中 短命多憂疾 疫病嬰艱苦
【現代漢語翻譯】 現代漢語譯本 過去，有三十二個人偷了一頭牛，一起牽到一個老婦人家裡，想要一起殺了它。老婦人很高興，為他們準備宰殺的工具。臨下刀的時候，牛跪下來乞求饒命，但這夥人殺意正盛，最終還是殺了它。牛臨死前發誓說：『你們今天殺我，我將來生生世世都不會放過你們。』牛死後，他們一起吃了牛肉。老婦人吃飽后，高興地說：『向來安逸的生活，也沒有像今天這樣好。』 佛告訴阿難（Ananda，佛陀的十大弟子之一）：『那時的牛，就是現在的波斯匿王（Prasenajit，古印度拘薩羅國國王）。偷牛的人，就是現在的毗舍離（Vaishali，古印度城市）的三十二個兒子。那時的老婦人，就是現在的毗舍離。因為殺牛的緣故，他們在五百世中，常常被殺。老婦人因為歡喜的緣故，五百世中常常做他們的母親。兒子被殺的時候，她非常懊惱。現在因為遇到我的緣故，他們才得以證得阿那含果（Anagami，佛教四果中的第三果）。』 婦家的親族，聽了佛所說的話，怨恨之心便平息了，各自說道：『這個人自己種下的惡因，現在承受這樣的惡報。僅僅因為殺了一頭牛，現在尚且如此，更何況殺害更多的生命呢？波斯匿王是我們的國王，怎麼能懷著怨恨想要殺害他呢？』於是他們跪倒在波斯匿王面前，請求哀憐懺悔。波斯匿王也釋懷了，沒有追究他們的罪過。 阿難問佛：『他們又修了什麼福報，才能如此豪貴勇健，並且值遇佛陀得道呢？』 佛告訴阿難：『過去迦葉佛（Kasyapa Buddha，過去七佛之一）在世的時候，有一位老婦人，收集各種香料，用油調和，想要用來涂塔。在路上遇到了三十二個人，於是勸他們一起去涂塔。涂完塔后，他們發願說：生生世世都尊榮豪貴，恒常為母子，值遇佛陀得道。從那以後，五百世中，他們生生世世都尊貴，常常是母子關係。現在因為值遇我的緣故，各自都證得了道跡。』 正報頌曰： 戲笑殺他命，悲號入地獄，臭穢與洋銅，灌注連相續，奔刀赴火焰，擘裂碎楚毒，億載苦萬端，傷心不可錄。 習報頌曰： 殺生入四趣，受苦三塗畢，得生人道中，短命多憂疾，疫病嬰艱苦。
【English Translation】 English version In the past, thirty-two people stole a cow and together dragged it to an old woman's house, intending to kill it together. The old woman was delighted and prepared the tools for slaughter. As the knife was about to strike, the cow knelt down and begged for its life, but the people were consumed with the desire to kill and ultimately slaughtered it. The cow, as it died, vowed: 'You kill me today, and in future lives, I will never let you go.' After the cow died, they ate the beef together. The old woman, having eaten her fill, said happily: 'Never has a peaceful life been as good as it is today.' The Buddha told Ananda (Ananda, one of the ten principal disciples of the Buddha): 'The cow at that time was King Prasenajit (Prasenajit, King of Kosala in ancient India) now. The people who stole the cow were the thirty-two sons of Vaishali (Vaishali, an ancient Indian city) now. The old woman at that time is Vaishali now. Because of killing the cow, they are constantly killed in five hundred lifetimes. Because of the old woman's joy, she constantly becomes their mother in five hundred lifetimes. When her sons are killed, she feels extremely distressed. Now, because they have encountered me, they are able to attain the fruit of Anagami (Anagami, the third of the four stages of enlightenment in Buddhism).' The relatives of the woman's family, hearing what the Buddha said, calmed their resentment and said to each other: 'This person is now receiving the retribution for the evil deeds they planted themselves. Just for killing one cow, it is already like this, how much more so for killing more lives? King Prasenajit is our king, how can we harbor resentment and want to kill him?' Then they knelt before King Prasenajit, begging for mercy and repentance. King Prasenajit also forgave them and did not pursue their crimes. Ananda asked the Buddha: 'What blessings did they cultivate to be so wealthy, courageous, and healthy, and to encounter the Buddha and attain enlightenment?' The Buddha told Ananda: 'In the past, during the time of Kasyapa Buddha (Kasyapa Buddha, one of the past seven Buddhas), there was an old woman who collected various fragrances and mixed them with oil, intending to use them to paint a stupa. On the way, she met thirty-two people, so she encouraged them to go together to paint the stupa. After painting the stupa, they made a vow: In every life, may we be honored and wealthy, always be mother and children, and encounter the Buddha and attain enlightenment. From then on, for five hundred lifetimes, they were always noble and often in a mother-child relationship. Now, because they have encountered me, they have each attained the path of enlightenment.' Verse on Direct Retribution: 'Laughing and joking, they kill other beings, wailing and crying, they enter hell, foul and putrid with molten copper, poured and injected continuously, rushing to knives and facing flames, torn apart and crushed with bitter poison, hundreds of millions of years of suffering, the myriad torments are too heartbreaking to record.' Verse on Habitual Retribution: 'Killing leads to the four lower realms, suffering in the three evil paths is complete, if reborn in the human realm, short-lived, full of worries and sickness, plagued by epidemics and enduring hardship.'
壽短常沉沒 若有智情人 殺心寧放逸
偷盜緣第二
夫稟形六趣。莫不貪慾為原。受質二儀。並皆戀財為本。雖復人畜兩殊。然慳惜無二。故臨財茍得非謂哲人。見利忘義匪成君子。且錢財玉帛是外所依。幡花僧物。是內供養。理應省己貧窘隨喜他富。豈以自貧貪奪他財。所以調達取花遂便退落。憍梵損粟反受牛身。迦葉乞餅被俗譏呵。比丘嗅香池神雅責。是知偷盜之愆寧非大罪。所以朝餐無寄夜寢無衣。鳥棲鹿宿赤露攣卷。傍路安眠循𢌅求食。遂使母逐鷓鴣而南去。子隨胡馬而北歸。夫類日影而西奔。婦似川流而東逝。莫不望故鄉而腸斷。念生處而號啼。淚交駃而散血。心郁怏而聚眉。如斯之苦。皆由前身不施劫盜中來。故經曰。欲知過去因。當看現在果。欲知未來果。但觀現在因。是故勸諸行者。常須誡勖勿起盜心。乃至遺落不貪。何況故偷他物也(此下有五種盜緣)。
第一盜佛物者。如涅槃經云。造立佛寺。用珠華鬘供養。不問輒取。若知不知皆得方便盜罪。又鼻柰耶論云。若盜佛塔聲聞塔中幡花。皆望施主結重罪。為斷彼福故。又十誦律云。若盜佛圖物精舍中供養具。若有守護主。計主犯重罪。如十誦偷佛舍利。薩婆多論。盜佛像。併爲凈心供養。自念云。彼亦弟子。我亦弟
【現代漢語翻譯】 現代漢語譯本 壽命短促，經常沉淪苦海。 如果是有智慧有感情的人，怎麼會放縱殺心呢？
偷盜的因緣（第二）
凡是具有形體的六道眾生，沒有不以貪慾作為根源的。承受天地之氣的萬物，都以貪戀錢財為根本。即使人和動物有所不同，但吝嗇和慳貪卻是一樣的。所以，臨到錢財就想不擇手段得到的人，不能說是明智的人；見利忘義的人，不能算是君子。況且錢財玉帛是身外之物，幡花僧物是內在的供養。理應反省自己的貧困，隨喜他人的富裕，怎麼能因為自己貧困就貪圖掠奪他人的財物呢？所以，調達（提婆達多，Devadatta）取花，隨即衰退墮落；憍梵缽提（Gavampati）損害穀物，反而遭受變成牛身的果報；迦葉（Kasyapa）乞討餅食，被世俗之人譏諷呵斥；比丘嗅聞香氣，被池神嚴厲責備。由此可知，偷盜的罪過難道不是大罪嗎？所以，早晨沒有食物充飢，晚上沒有衣服御寒，像鳥雀一樣棲息，像鹿一樣住宿，赤身裸體，蜷縮身體，在路旁安眠，四處乞討食物。於是，母親追逐鷓鴣向南離去，兒子跟隨胡人的馬匹向北迴歸。丈夫像太陽的影子一樣向西奔逃，妻子像河水一樣向東流逝。沒有不望著故鄉而肝腸寸斷的，沒有不思念出生的地方而號啕痛哭的。眼淚交織著血水四處飛濺，內心憂鬱而緊鎖眉頭。像這樣的痛苦，都是由於前世不肯佈施，從劫掠偷盜中而來。所以經書上說：『想要知道過去的原因，就應當看現在的果報；想要知道未來的果報，只要看現在的行為。』因此勸告各位修行人，常常需要告誡勉勵自己，不要生起偷盜之心，乃至別人遺失的東西都不要貪圖，更何況是故意偷盜他人的財物呢？（以下有五種偷盜的因緣）
第一種是偷盜佛物。如《涅槃經》（Nirvana Sutra）所說，建造佛寺，用珠寶花鬘供養，不經允許就擅自取用，無論知情與否，都犯了方便盜罪。又《鼻奈耶論》（Vinaya）中說，如果偷盜佛塔或聲聞塔中的幡花，都會因為斷絕施主的福報而結下重罪。又《十誦律》（Dasa-bhana-vinaya）中說，如果偷盜佛寺的物品或精舍中的供養器具，如果有守護的主人，那麼盜竊者會犯下重罪。如《十誦律》中記載的偷盜佛舍利的行為。《薩婆多論》（Sarvastivada）中說，偷盜佛像，即使是爲了以清凈心供養，自己心裡想『他們是弟子，我也是弟子』，也是犯罪行為。
【English Translation】 English version Short-lived and often submerged. If there are wise and sentient beings, how could they indulge in the desire to kill?
The Second Cause of Stealing
All beings in the six realms with form have greed as their origin. All things that receive the essence of heaven and earth have attachment to wealth as their foundation. Although humans and animals are different, their stinginess and avarice are the same. Therefore, those who seek to obtain wealth by any means are not considered wise; those who forget righteousness at the sight of profit are not considered gentlemen. Moreover, money and silk are external dependencies, while banners, flowers, and offerings to the Sangha are internal offerings. One should reflect on one's own poverty and rejoice in the wealth of others. How can one steal from others because of one's own poverty? Therefore, Devadatta (調達) taking flowers led to his decline and fall; Gavampati (憍梵缽提) harming grains resulted in being reborn as a cow; Kasyapa (迦葉) begging for cakes was ridiculed by the laity; a Bhiksu smelling incense was severely reprimanded by the pond deity. From this, we know that the transgression of stealing is indeed a great sin. Therefore, having no food in the morning and no clothes to keep warm at night, dwelling like birds and sleeping like deer, being naked and curled up, sleeping by the roadside, and begging for food everywhere. Thus, mothers chase partridges and go south, and sons follow the horses of the barbarians and return north. Husbands flee west like the shadow of the sun, and wives flow east like rivers. None do not break their hearts longing for their homeland, and none do not wail thinking of their birthplace. Tears mix with blood and scatter everywhere, and hearts are depressed and furrowed. Such suffering all comes from not giving in the past and from robbery and theft. Therefore, the scriptures say: 'If you want to know the cause of the past, you should look at the result of the present; if you want to know the result of the future, just look at the cause of the present.' Therefore, I advise all practitioners to always warn and encourage themselves not to have a stealing mind, and not to covet even lost things, let alone deliberately steal other people's property. (The following are five causes of stealing)
The first is stealing from the Buddha. As the Nirvana Sutra (涅槃經) says, if one builds a Buddhist temple and uses jewels and flower garlands for offerings, taking them without permission, whether knowingly or unknowingly, is a convenient theft. Also, the Vinaya (鼻奈耶論) says that if one steals banners and flowers from a Buddha's stupa or a Sravaka's stupa, one will incur a heavy sin for cutting off the benefactor's blessings. Also, the Dasa-bhana-vinaya (十誦律) says that if one steals objects from a Buddhist temple or offerings from a monastery, if there is a guardian, the thief will commit a heavy sin. As recorded in the Dasa-bhana-vinaya, stealing the Buddha's relics. The Sarvastivada (薩婆多論) says that stealing a Buddha statue, even for the purpose of making offerings with a pure heart, thinking 'They are disciples, and I am also a disciple,' is a sinful act.
子。如是之人。雖不語取供養。皆不犯罪(此謂施主情通者不犯局者犯重也)若依摩德勒伽論云。為轉賣活命故。盜佛像舍利者。犯大重罪(其法物者準佛可知。故四分律下文云。時有人盜他經卷。佛言。佛語無價。準紙墨計滿五錢。犯重罪。自外可知)第二盜僧物者。如五分律云。貸僧物不還。計直犯重。又觀佛三昧經云。盜僧鬘物者。過殺八萬四千父母等罪。又寶梁經云。寧啖身肉終不得用三寶物。又依方等經云。花聚菩薩云。五逆四重我亦能救。盜僧物者我不能救。又大集經濟龍品云。時有諸龍。得宿命心自念過業。涕泣雨淚。來至佛前各如是言。我憶往昔。于佛法中。或為俗人。親屬因緣。或復聽法因緣。所有信心。舍施種種花果飲食。共諸比丘依次而食。或有說言。我曾[口敷]啖四方眾僧花果飲食。或有說言。我往寺舍佈施眾僧或復禮拜。如是[口敷]啖。乃至七佛已來。曾作俗人有信心人。為供養故。施諸花果種種飲食。比丘得已。回施於我。我得便食由彼業緣。于地獄中經無量劫。大猛火中或燒或煮。或飲洋銅。或吞鐵丸。從地獄出墮畜生中。舍畜生身生餓鬼中。如是種種備受辛苦。佛告諸龍。此之惡業與盜佛物等無差別。比五逆業其罪如半。然此罪報難可得脫。于賢劫中值最後佛。名曰樓至。
【現代漢語翻譯】 現代漢語譯本 子（尊稱）。像這樣的人，即使不說話就接受供養，也不算犯罪（這是說施主通情達理就不算犯罪，拘泥的人就犯重罪）。如果依照《摩德勒伽論》所說，爲了轉賣活命的緣故，盜取佛像舍利的人，犯下極重的罪過（其他法物可以參照佛像舍利來理解。所以《四分律》下文說，當時有人偷盜他人的經卷，佛說：『佛語是無價的。』按照紙墨的價值計算，滿五錢就犯重罪。其他的可以自己推知）。 第二種是盜取僧眾的物品。如《五分律》所說，借用僧眾的物品不歸還，按照價值計算犯重罪。又《觀佛三昧經》說，盜取僧眾的花鬘等物品的人，罪過超過殺害八萬四千父母的罪過。又《寶梁經》說，寧可吃自己的肉，也終究不能使用三寶的物品。又依照《方等經》所說，花聚菩薩說：『五逆四重罪我也能救，盜取僧眾物品的人我不能救。』 又《大集經濟龍品》說，當時有許多龍，得到宿命通，自己回憶過去的罪業，哭泣流淚，來到佛前各自這樣說：『我回憶往昔，在佛法中，或是因為作為俗人，親屬的因緣，或是因為聽法的因緣，所有信心，舍施種種花果飲食，和眾比丘依次食用。』或者有龍說：『我曾經隨便食用四方眾僧的花果飲食。』或者有龍說：『我往寺廟佈施眾僧或者禮拜，這樣隨便食用，乃至七佛以來，曾經作為俗人有信心的人，爲了供養的緣故，施捨各種花果種種飲食，比丘得到后，回施給我，我得到后就食用，由於那個業緣，在地獄中經過無量劫，在大猛火中或者燒或者煮，或者飲用洋銅，或者吞食鐵丸，從地獄出來墮落到畜生中，捨棄畜生身又生到餓鬼中，像這樣種種備受辛苦。』 佛告訴眾龍說：『這種惡業與盜取佛物沒有差別，比五逆罪的罪過輕一半。然而這種罪報難以脫離，在賢劫中遇到最後一位佛，名叫樓至（Buddha Louzhi）。』
【English Translation】 English version 『Son. A person like this, even if they accept offerings without speaking, does not commit a crime (this means that a donor who is understanding does not commit a crime, while one who is rigid commits a serious offense). According to the Matrika, stealing Buddha statues or sarira (relics) to sell for a living is a grave offense (other Dharma objects can be understood in the same way as Buddha statues and sarira. Therefore, the Four-Part Vinaya states that someone stole another's scriptures, and the Buddha said, 'The Buddha's words are priceless.' If the value of the paper and ink is five coins, it is a serious offense. Other cases can be inferred from this).』 『The second is stealing from the Sangha (monastic community). According to the Five-Part Vinaya, borrowing items from the Sangha and not returning them is a serious offense based on the value. Furthermore, the Contemplation of Buddha Samadhi Sutra states that stealing garlands and other items from the Sangha is a greater offense than killing eighty-four thousand parents. The Ratnakuta Sutra states that one should rather eat one's own flesh than use the Three Jewels' (Buddha, Dharma, Sangha) property.』 『Moreover, according to the Upaya Sutra, the Flower Gathering Bodhisattva said, 'I can save those who commit the five rebellious acts and the four grave offenses, but I cannot save those who steal from the Sangha.' Also, the Great Collection Sutra, Dragon Chapter states that at that time, many dragons, having attained the power to remember past lives, reflected on their past karma, wept, and came before the Buddha, each saying, 'I remember in the past, within the Buddha's Dharma, either as a layperson due to family connections or due to listening to the Dharma, with all my faith, I donated various flowers, fruits, and food, which were eaten in turn by the bhikshus (monks).' Some dragons said, 'I used to carelessly consume flowers, fruits, and food offered to the Sangha from all directions.' Others said, 'I went to temples to donate to the Sangha or to pay respects, and thus carelessly consumed, even since the time of the Seven Buddhas, having been a layperson with faith, donating various flowers, fruits, and food for offerings, which the bhikshus received and then gave back to me, and I ate them. Due to that karmic connection, I have spent countless kalpas (eons) in hell, being burned or boiled in great fierce fires, or drinking molten copper, or swallowing iron balls, and after emerging from hell, I fell into the animal realm, and after abandoning the animal body, I was born into the realm of hungry ghosts, thus enduring all kinds of suffering.』 The Buddha told the dragons, 'This evil karma is no different from stealing from the Buddha, and the offense is half that of the five rebellious acts. However, the retribution for this sin is difficult to escape. In this Fortunate Kalpa, you will encounter the last Buddha, named Louzhi (Buddha Louzhi).』
于彼佛世罪得除滅。述曰。何故盜用僧物。其罪偏重耶。答曰。隨盜一物。即望十方凡聖。上至諸佛下及凡僧。隨境無邊還結無邊等罪。微塵尚可知數。此人罪報不可測量。所以者何。為其施主。本舍一毫一粒。擬供十方出家凡聖。令其食用日夜修道。不欲供俗。是以鳴鐘一響。遐邇同餐。凡聖受用俱成道業。冥資施主得益無邊。惟斯福利功齊法界。招善既多獲罪寧少。今見愚迷眾生。不簡貴賤。不信三寶。茍貪福物將用資身。或食啖僧食。受用花果。或騎僧雜畜。將僧奴逐。或借貸僧物經久不還。見僧屢索反加凌毀。或倚官形勢伺求僧過。如是等損具列難盡。靜思此咎豈不痛心。今惜不與者。非是慳惜不惠。為慈愍白衣慮受來苦。若當與者。非直損俗。亦罪及知事。未來生處同受其殃。故佛本行經云。一念之惡。能開五不善門。一惡能燒人善根。二從惡更生惡。三為聖人所呵。四退失道果。五死入惡道。既知不易。誠為大誡。后時取受。省己用之。
第三盜互用物者。如寶印經云。佛法二物不得互用。由無與佛法物作主。復無可咨白。不同僧物。常住招提。互有所咨。若用僧物。修治佛塔者依法取。僧和合得用。不和合者勸俗人修治。若佛塔有物乃至一錢已上。以施主重心故舍。諸天及人。於此物中應生佛想
塔想。乃至風吹爛壞。不得貨貿供養。以如來塔物無人作價也。又十誦律云。佛聽僧坊佛圖畜使人及象馬牛羊等。各有所屬。不得互用。又僧祇律云。供養佛物花多。聽轉賣買香燈。猶故多者轉賣無盡財中。又五百問事口決云。佛幡多者。欲作余佛事用者得。若施主不許者不得。又四分律云。供養佛塔食。治塔人得食。又善見論云。佛前獻佛飯食。侍佛比丘得食。若無比丘。白衣侍佛。亦得食。又罪福決疑經云。初獻佛時。上中下座必教白衣奉佛及僧。獻佛竟行與僧食不犯。若不爾者。食佛物故。千億歲墮阿鼻地獄。檀越不受師教。亦招前報。若生人間。九百萬歲墮下賤處。何以故。佛物無人能評價故(若泛爾齋家及在僧寺。二時常食。獻佛聖僧食。不局入佛僧者。不須收贖。唱餘食后一切得食。若情標施食定入佛僧。不通白衣者。應贖已取食也)或施主本擬作釋迦。改作彌陀。本作大品改充涅槃。本作僧房改供僧食。本施二眾改入一眾。本擬十方回入現前。本擬大眾回入別人。本擬眾僧回入白衣。皆違反施主。計錢多少。滿五成重。減五得輕。故四分律云。許此處乃與彼處。皆犯罪也(斷罪輕重者仍量前施意)準此之文。檢校佛像有餘彩色。不得作菩薩聖僧等形。以師徒位別故。不得互用。乃可作余莊嚴具。還將供
【現代漢語翻譯】 現代漢語譯本 塔的設想。乃至被風吹爛損壞，都不能進行交易或供養，因為如來塔的物品是無人可以估價的。另外，《十誦律》中說，佛允許僧坊佛圖畜養使喚的人以及象、馬、牛、羊等，各自有所歸屬，不得互相使用。還有，《僧祇律》中說，供養佛的物品，如果花太多，可以轉賣購買香燈；如果仍然很多，可以轉賣到無盡財中。另外，《五百問事口決》中說，佛幡如果太多，想要用來做其他的佛事是可以的，如果施主不允許就不可以。另外，《四分律》中說，供養佛塔的食物，管理佛塔的人可以食用。另外，《善見論》中說，在佛前獻上的佛飯，侍奉佛的比丘可以食用；如果沒有比丘，由白衣侍奉佛，也可以食用。另外，《罪福決疑經》中說，初次獻佛時，上座、中座、下座一定要教導白衣供奉佛和僧。獻佛完畢后，分給僧眾食物，這不犯戒。如果不是這樣，因為吃了佛的物品，會千億歲墮入阿鼻地獄。施主不接受師父的教導，也會招致之前的報應。如果轉生人間，九百萬歲會墮入**處。為什麼呢？因為佛的物品沒有人能夠評價它的價值（如果是泛泛的齋家以及在僧寺中，早晚兩次的常食，獻給佛和聖僧的食物，不侷限於進入佛和僧的，不需要贖回，唱誦餘食后，一切人都可以食用。如果明確標明施捨的食物是專門進入佛和僧的，不給白衣食用，應該贖回后再取用）。或者施主本來打算做釋迦牟尼佛的像，卻改做阿彌陀佛的像；本來打算做《大品般若經》，卻用來充當《涅槃經》；本來打算做僧房，卻用來供養僧眾食物；本來打算佈施給二眾（比丘和比丘尼），卻只給一眾；本來打算佈施給十方，卻只給眼前的人；本來打算佈施給大眾，卻只給別人；本來打算佈施給眾僧，卻給了白衣。這些都違反了施主的意願，按照錢的多少計算，滿五（錢）就構成重罪，少於五（錢）就構成輕罪。所以《四分律》中說，允許在此處給與，卻給與了彼處，都是犯罪的行為（判斷罪行的輕重，仍然要衡量之前的施捨意願）。根據這些經文，檢查佛像剩餘的顏料，不能用來製作菩薩或聖僧等的形象，因為師父和徒弟的地位有區別，不能互相使用，可以用來製作其他的莊嚴器具，再拿來供養。
【English Translation】 English version The thought of the pagoda. Even if it is blown and damaged by the wind, it cannot be traded or offered, because the property of the Tathagata's pagoda is priceless. Furthermore, the Sarvastivada Vinaya states: 'The Buddha allows sangha monasteries and stupas to keep servants, as well as elephants, horses, cattle, sheep, etc., each with its own designated purpose, and they should not be used interchangeably.' Also, the Mahasanghika Vinaya states: 'If there are too many flowers offered to the Buddha, they may be sold to purchase incense and lamps. If there are still too many, they may be sold into the inexhaustible treasury.' Furthermore, the 'Five Hundred Questions and Answers' states: 'If there are too many Buddha banners, they may be used for other Buddhist activities, if the donor permits. If the donor does not permit, they may not be used.' Also, the Dharmaguptaka Vinaya states: 'The person who maintains the pagoda may eat the food offered to the Buddha's pagoda.' Also, the Samantapasadika states: 'The bhikshu who attends to the Buddha may eat the food offered to the Buddha. If there is no bhikshu, a layperson who attends to the Buddha may also eat it.' Also, the Sutra on Resolving Doubts about Merit and Demerit states: 'When making the initial offering to the Buddha, those in the upper, middle, and lower seats must instruct laypeople to offer to the Buddha and the Sangha. After the offering to the Buddha is completed, distributing the food to the Sangha is not a transgression. If this is not done, one will fall into Avici Hell for billions of years because of eating the Buddha's property. If the donor does not accept the teacher's instruction, they will also incur the previous retribution. If they are reborn as a human, they will fall into the ** realm for nine million years. Why? Because no one can evaluate the value of the Buddha's property.' (If it is a general vegetarian family or in a monastery, the regular meals twice a day, offered to the Buddha and the Holy Sangha, are not limited to entering the Buddha and Sangha, and do not need to be redeemed. After chanting the remaining food, everyone may eat it. If it is clearly stated that the donated food is specifically for the Buddha and Sangha, and not for laypeople, it should be redeemed before being taken.) Or if the donor originally intended to make a Shakyamuni (Sakyamuni) Buddha image but changes it to an Amitabha (Amitabha) Buddha image; originally intended to make the Large Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra) but uses it as the Nirvana Sutra (Nirvana Sutra); originally intended to make a sangha residence but uses it to provide food for the sangha; originally intended to donate to the two assemblies (bhikkhus and bhikkhunis) but only gives to one assembly; originally intended to donate to the ten directions but only gives to those present; originally intended to donate to the general public but only gives to others; originally intended to donate to the sangha but gives to laypeople. All of these violate the donor's intentions. Calculate the amount of money; if it is five (coins) or more, it constitutes a serious offense; if it is less than five (coins), it constitutes a minor offense. Therefore, the Dharmaguptaka Vinaya states: 'Permitting to give here but giving there is a transgression.' (The severity of the offense should still be measured by the previous intention of the donation.) According to these texts, examine the remaining colors of the Buddha image; they should not be used to make images of bodhisattvas (Bodhisattva) or holy sangha members, etc., because the positions of teacher and disciple are different and cannot be used interchangeably. They can be used to make other adornments and then offered back.
養佛不犯。若施主情通。一鋪佛像。任意莊嚴。種種道俗凡聖形像。諸雜供養。名花草木。山池鳥獸。不局佛像者。通作無罪。故五百問事云。用佛彩色。作鳥獸形得罪。除在佛前為供養故不犯(數聞邊方道俗不閑戒律。雖有好心經營三寶。任己凡情。互用三寶物。乃至齋上聖錢。或將自入。或入常住僧。或作佛像。或畫壁上迦葉阿難等形。並不合用。得罪。具如上受請篇說。問曰。今時齋上有佛錢。未審此錢入何等用。答曰。若施主本心定入造像。還如前互用文。只得造佛不得別用。若如今時齋家。泛僧食后。通出佛僧錢。如施主不別摽局者。任將買香沽油。造幡營造佛堂。種種供佛。受用並得。但不得入經僧別人用。上來略述。並依經律文斷。不是人情。若不依法。反結無知不學之罪。自外不盡者。具如僧尼十卷律鈔廣說。故知檢校三寶。事重不輕。自非明解戒律。深信因果。謹慎用心。怖怕業道。常勤作意。不護人情。如是之人。始堪作網維知事。自外不合作也)又寶梁經云。佛告迦葉。我聽二種比丘得營眾事。何等為二。一能凈持戒。二畏於後世。喻如金剛。復有二種。何等為二。一識知業報。二有諸慚愧及以悔心。復有二種。何等為二。一阿羅漢。二能修八背舍者。如是二種比丘。我聽營事。自無瘡疣。能
【現代漢語翻譯】 現代漢語譯本 供養佛像不構成違犯。如果施主心意周全，供奉佛像一堂，隨意裝飾，包括各種道教、世俗、凡人、聖人的形象，以及各種供養品，名貴花草樹木，山池鳥獸，不侷限於佛像本身，都可以通融，沒有罪過。所以《五百問事》中說：『用繪製佛像的顏料，繪製鳥獸的形狀，會獲罪。除非是在佛前作為供養，則不構成違犯。』（常常聽說邊遠地區的道士和俗人不熟悉戒律，雖然有好心經營三寶，卻憑自己的凡俗情感，互相挪用三寶之物，甚至齋僧的聖錢，要麼自己拿走，要麼放入常住僧眾的財產中，要麼用來製作佛像，要麼畫在墻上迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）等人的形象，這些都是不合規矩的，會獲罪。具體情況如上面『受請篇』所說。問：現在齋僧時有佛錢，不知道這錢應該作何用途？答：如果施主本來就打算用這錢來造像，那就和前面『互相挪用』的情況一樣，只能用來造佛像，不能作其他用途。如果像現在齋僧的人家，泛泛地在僧眾用餐后，拿出佛僧的錢，如果施主沒有特別指明用途，就可以用來購買香、油，製作幡幢，建造佛堂，各種供佛，都可以受用。但不能放入經書或僧眾的私人用途。』以上簡略敘述，都是依據經律原文來判斷，不是依據人情。如果不依法行事，反而會犯下無知不學的罪過。其他沒有說盡的情況，具體如《僧尼十卷律鈔》廣說。所以說，檢查管理三寶，事情重大，不可輕視。如果不是明瞭戒律，深信因果，謹慎用心，畏懼業報，常常勤奮思考，不顧及人情，這樣的人，才能夠勝任網維知事（寺院中的職務），其他人不適合擔任。） 《寶梁經》中說，佛告訴迦葉（Kāśyapa）：『我允許兩種比丘可以經營眾事。哪兩種呢？一是能夠清凈持戒的比丘，二是畏懼後世果報的比丘。』好比金剛一樣。『又有兩種比丘。哪兩種呢？一是認識到業報的比丘，二是有慚愧心和悔恨心的比丘。』『又有兩種比丘。哪兩種呢？一是阿羅漢（Arhat，斷盡一切煩惱，證得解脫的聖者），二是能夠修習八背舍的比丘。』像這樣的兩種比丘，我允許他們經營眾事。自身沒有缺點，能夠
【English Translation】 English version Offering to the Buddha without transgression. If the donor is sincere, a complete set of Buddha images can be offered, decorated as desired, including various images of Daoist figures, laypeople, ordinary people, and saints, along with various offerings, precious flowers, plants, trees, mountain ponds, birds, and animals. Not limited to the Buddha image itself, all can be accommodated without fault. Therefore, the 'Five Hundred Questions' states: 'Using colors intended for painting Buddha images to paint the shapes of birds and animals incurs sin. Except when done before the Buddha as an offering, it is not a transgression.' (It is often heard that Daoists and laypeople in remote areas are unfamiliar with the precepts. Although they have good intentions in managing the Three Jewels (Triratna), they rely on their mundane feelings, mutually misappropriating items belonging to the Three Jewels, even the 'holy money' from monastic meals, either taking it for themselves, putting it into the common property of the Sangha (monastic community), using it to create Buddha images, or painting images of Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) and Ānanda (one of the Buddha's ten great disciples, known as the foremost in hearing the Buddha's teachings) on the walls. These are all improper and incur sin. The specifics are as described in the 'Invitation Chapter' above. Question: Nowadays, there is 'Buddha money' from monastic meals. I wonder what this money should be used for? Answer: If the donor originally intended to use this money for making images, then it is the same as the 'mutual misappropriation' situation mentioned earlier. It can only be used for making Buddha images and not for other purposes. If, as is common nowadays, the family offering the monastic meal generally gives money for the Buddha and the Sangha after the monks have eaten, and if the donor has not specifically designated its use, it can be used to buy incense and oil, make banners, build Buddha halls, and for various offerings to the Buddha. However, it cannot be used for scriptures or for the personal use of monks. The above is a brief account, all based on the original texts of the sutras and Vinaya (monastic rules) for judgment, not based on personal feelings. If one does not act according to the law, one will instead incur the sin of ignorance and lack of learning. For other matters not fully covered, see the extensive explanations in the 'Ten-Volume Vinaya Commentary for Monks and Nuns.' Therefore, inspecting and managing the Three Jewels is a serious matter, not to be taken lightly. Only those who clearly understand the precepts, deeply believe in cause and effect, are cautious and mindful, fear karmic retribution, constantly strive to be mindful, and do not cater to personal feelings are qualified to serve as 'Net-Maintaining Administrators' (a position in the monastery). Others are not suitable for this role.) Furthermore, the Ratnakuta Sutra says, the Buddha told Kāśyapa: 'I allow two types of bhikshus (monks) to manage community affairs. Which two? One is the bhikshu who can purely uphold the precepts, and the other is the bhikshu who fears the consequences in future lives.' Like a diamond. 'There are also two types of bhikshus. Which two? One is the bhikshu who recognizes karmic retribution, and the other is the bhikshu who has shame and remorse.' 'There are also two types of bhikshus. Which two? One is an Arhat (one who has extinguished all defilements and attained liberation), and the other is the bhikshu who can practice the Eight Deliverances.' I allow such two types of bhikshus to manage affairs. Without personal flaws, able to
護他人。意以此事難故語迦葉。于佛法中。種種出家。種種姓。種種心。種種解脫。種種斷結。或有阿蘭若。或有乞食。或有樂住山林。或有樂近聚落清凈持戒。或有能離四扼。或有勤修多聞。或有辯說諸法。或有善持戒律。或有善持毗尼儀式。或有游諸城邑聚落為人說法。有如是等諸比丘僧營事比丘。善取如是諸人心想。故經云。彼營事比丘。應當分別。常住僧物。不得與招提僧。招提僧物。不得與常住僧(此二種物不得互用)常住僧物。招提僧物。不應與佛物共雜(佛物亦不得與二物共雜)若常住僧物多。而招提僧有所須者。營事比丘。應集僧行籌索欲。僧和合者。應以常住僧物分與招提僧。若如來塔或有所須。若欲敗壞者。若常住僧。若招提僧物多者。營事比丘。應集僧行籌索欲。作如是言。是佛塔壞。今有所須。此常住僧物。招提僧物多。大德僧聽。若僧時到。僧忍聽。若僧不惜所得施物。若常住僧物。招提僧物。我今持用修治佛塔。若僧不和合。營事比丘。應勸化在家人。求索財物。修治佛塔。若佛物多者。不得分與常住招提僧。何以故。於此物中應生世尊想。佛所有物乃至一線。皆是施主信心施佛。是故諸天世人。於此物中生佛塔想。而況寶物。若於佛塔中。寧令風吹雨爛破盡。不應以此衣貿易寶物。何
【現代漢語翻譯】 現代漢語譯本 保護他人。因為這件事困難，所以才告訴迦葉。在佛法中，有各種各樣的出家方式，各種各樣的姓氏，各種各樣的心念，各種各樣的解脫，各種各樣的斷除煩惱。或者有人住在寂靜的阿蘭若（Aranya，指遠離人煙的處所），或者有人乞食為生，或者有人喜歡住在山林，或者有人喜歡靠近村落清凈持戒，或者有人能夠脫離四種束縛（四扼），或者有人勤奮修習多聞，或者有人善於辯說諸法，或者有人善於持守戒律，或者有人善於持守毗尼（Vinaya，戒律）儀式，或者有人遊歷各個城邑村落為人說法。有像這樣的各種比丘僧團事務的管理比丘，善於瞭解這些人的心意想法。所以經中說，那些管理事務的比丘，應當分別管理常住僧物，不得將常住僧物給予招提僧（Catuddisa-sangha，指來自四方的僧眾）。招提僧物，不得給予常住僧（Avāsika-sangha，指常住僧院的僧眾）（這兩種財物不得互相挪用）。常住僧物、招提僧物，不應該與佛物混雜（佛物也不得與這兩種財物混雜）。如果常住僧物多，而招提僧有所需要，管理事務的比丘，應該召集僧眾進行表決，徵求意見。如果僧眾同意，應該將常住僧物分給招提僧。如果如來塔（Tathāgata-stūpa，如來的寶塔）有所需要，或者將要毀壞，如果常住僧或招提僧的財物多，管理事務的比丘，應該召集僧眾進行表決，徵求意見，這樣說：『這座佛塔要壞了，現在有所需要，而常住僧物、招提僧物很多，大德僧眾聽著，如果僧眾認為時機已到，僧眾允許，如果僧眾不吝惜所得的施捨財物，如果是常住僧物、招提僧物，我現在拿來修繕佛塔。』如果僧眾不和合，管理事務的比丘，應該勸化在家人，尋求財物，修繕佛塔。如果佛物多，不得分給常住僧、招提僧。為什麼呢？因為對於這些財物應該生起對世尊的敬意。佛的所有物，哪怕是一根線，都是施主以信心施捨給佛的。因此諸天世人，對於這些財物都生起對佛塔的敬意，更何況是寶物。如果在佛塔中，寧可讓它被風吹雨淋破爛殆盡，也不應該用這些衣物去交換寶物。為什麼呢？
【English Translation】 English version Protecting others. The reason for telling Kāśyapa (迦葉) this is because it is difficult. Within the Buddha-dharma, there are various forms of renunciation, various surnames, various states of mind, various liberations, and various severances of defilements. Some reside in secluded Aranyas (阿蘭若, secluded places), some live by begging for alms, some enjoy living in the mountains and forests, some enjoy living near villages while purely upholding the precepts, some are able to escape the four bonds (四扼), some diligently cultivate extensive learning, some are skilled in expounding the Dharma, some are good at upholding the precepts, and some are good at upholding the Vinaya (毗尼, monastic discipline) rituals. Some travel to various cities and villages to preach the Dharma to people. There are such Sangha (僧) monks who manage affairs. The managing monks should be good at understanding the thoughts and intentions of these people. Therefore, the sutra says that those managing monks should manage the properties of the resident Sangha (常住僧) separately and should not give the properties of the resident Sangha to the Sangha from the four directions (招提僧, Catuddisa-sangha). The properties of the Sangha from the four directions should not be given to the resident Sangha (Avāsika-sangha) (these two types of properties should not be used interchangeably). The properties of the resident Sangha and the properties of the Sangha from the four directions should not be mixed with the properties of the Buddha (佛物) (the properties of the Buddha should also not be mixed with these two types of properties). If the properties of the resident Sangha are abundant and the Sangha from the four directions has needs, the managing monk should gather the Sangha to conduct a vote and solicit opinions. If the Sangha agrees, the properties of the resident Sangha should be distributed to the Sangha from the four directions. If the Tathāgata-stūpa (如來塔, stupa of the Tathagata) has needs or is about to be destroyed, and if the properties of the resident Sangha or the Sangha from the four directions are abundant, the managing monk should gather the Sangha to conduct a vote and solicit opinions, saying, 'This Buddha-stūpa (佛塔) is about to be destroyed and now has needs. The properties of the resident Sangha and the Sangha from the four directions are abundant. Venerable Sangha, listen. If the Sangha deems the time is right, the Sangha permits. If the Sangha does not begrudge the donated properties, if it is the properties of the resident Sangha or the Sangha from the four directions, I will now use them to repair the Buddha-stūpa.' If the Sangha does not agree, the managing monk should persuade lay people to seek wealth and repair the Buddha-stūpa. If the properties of the Buddha are abundant, they should not be distributed to the resident Sangha or the Sangha from the four directions. Why? Because one should generate the thought of the World-Honored One (世尊) towards these properties. All the possessions of the Buddha, even a single thread, are donated to the Buddha by donors with faith. Therefore, gods and people generate the thought of the Buddha-stūpa towards these properties, let alone treasures. In the Buddha-stūpa, it is better to let it be blown by the wind, rotted by the rain, and completely destroyed than to exchange these clothes for treasures. Why?
以故。如來塔物。無人能與作價者。又佛無所須故。如是營事人者。三寶之物。不應令雜。以自雜用。得大苦報。若受一劫若過一劫。以侵三寶物故。
又寶梁經云。佛言。營事比丘。若生瞋心。于持戒大德人所。以自在故。馳令役使。故墮地獄。若得為人作奴僕為主苦人所鞭打。又營事比丘。以自在故。更作重製過僧常限。謫罰比丘。非時令作。以此不善根故。墮于多釘小地獄中。生此中已。以百千釘。釘挓其身。其身熾然如大火聚。又營事比丘。于持戒有大德所。以重事怖之。以瞋心語故。生地獄中。其所得舌長五百由旬。以百千釘而釘其舌。一一釘中出大火焰。又營事比丘。數得僧物。慳惜藏舉。或非時與僧。或復難與。或因苦與。或少與或不與。或有與者。或不與者。以此不善根故。有穢惡餓鬼常食糞丸。此人命終當生其中。于百千歲常不得食或時食變為糞屎。或作膿血。是故迦葉營事比丘。寧自啖身肉。終不雜用三寶之物作衣缽飲食。
第四盜凡物者如善見論云。為他別人乃至三寶。守護財物。若謹慎掌護堅鎖藏戶。而賊從孔中屋中竊取。或逼迫取。非守物人能禁限者。但望本主結罪。皆不合徴。若主掌懈慢。不勤守護為賊所偷者。掌物人償之。以望守護主結罪故。十誦律云。遠處受他寄物。
【現代漢語翻譯】 現代漢語譯本 因此，如來（Tathagata，佛的稱號之一）的佛塔之物，沒有人能夠估量其價值。而且佛不需要任何東西。像這樣管理事務的人，三寶（Buddha, Dharma, Sangha，佛教的三個皈依處）之物不應該混雜，如果自己混用，會得到巨大的苦報，可能經歷一劫（kalpa，極長的時間單位）甚至超過一劫，因為侵佔了三寶之物。
《寶梁經》中說，佛說：『管理事務的比丘（bhiksu，佛教出家男眾），如果生起嗔恨心，對於持戒有大德的人，仗著自己的權力，驅使他們去服役，因此會墮入地獄。如果轉世為人，會成為奴僕，被主人鞭打。』又，管理事務的比丘，仗著自己的權力，制定超過僧團常規的嚴苛制度，懲罰比丘，在不適當的時間讓他們勞作，因為這些不善的根源，會墮入多釘小地獄中。生在那裡之後，會被成百上千的釘子釘遍全身，身體熾熱如巨大的火堆。又，管理事務的比丘，對於持戒有大德的人，用重大的事情恐嚇他們，用嗔恨的語言辱罵他們，會生地獄中。他的舌頭會長達五百由旬（yojana，古印度長度單位），被成百上千的釘子釘住，每一個釘子中都會冒出巨大的火焰。又，管理事務的比丘，多次得到僧團的財物，卻慳吝地收藏起來，或者不在適當的時候給予僧眾，或者很難給予，或者勉強給予，或者給得很少，或者不給。或者有時給，有時不給。因為這些不善的根源，會變成污穢噁心的餓鬼，經常吃糞丸。這個人死後會生在那裡，成百上千歲都無法得到食物，有時得到的食物會變成糞便或膿血。因此，迦葉（Kasyapa，佛陀的弟子之一），管理事務的比丘，寧願吃自己的肉，也絕不混用三寶之物來製作衣服、缽盂和飲食。
第四種是盜取凡俗之物，如《善見論》所說：『為他人乃至三寶守護財物，如果謹慎地掌管守護，用堅固的鎖和門藏好，但盜賊從孔洞或屋頂中竊取，或者逼迫搶奪，守護財物的人無法阻止，那麼只追究盜賊的罪責，不應該向守護者追究。如果掌管者懈怠，不勤奮守護，導致財物被盜賊偷走，掌管者需要賠償，因為他沒有盡到守護的責任，而盜賊的罪責仍然存在。』《十誦律》中說：『在遠處接受他人寄託的物品。』
【English Translation】 English version Therefore, the stupa (shrine containing relics) of the Tathagata (one of the titles of the Buddha), no one can estimate its value. Moreover, the Buddha needs nothing. Those who manage affairs in this way, the property of the Three Jewels (Buddha, Dharma, Sangha, the three refuges of Buddhism) should not be mixed up. If one mixes them for personal use, one will receive great suffering, possibly experiencing a kalpa (an extremely long unit of time) or even more, because of encroaching upon the property of the Three Jewels.
The Sutra of the Jewel Beam says, 'The Buddha said: 'A bhiksu (Buddhist monk) who manages affairs, if he generates anger towards virtuous people who uphold the precepts, using his authority to force them to serve, will therefore fall into hell. If he is reborn as a human, he will become a slave, beaten by his master.' Also, a bhiksu who manages affairs, using his authority, creates harsh rules exceeding the normal limits of the Sangha (Buddhist monastic community), punishes bhiksus, and makes them work at inappropriate times. Because of these unwholesome roots, he will fall into the hell of many nails. Having been born there, his body will be pierced by hundreds of thousands of nails, and his body will be burning like a great fire. Also, a bhiksu who manages affairs, intimidates virtuous people who uphold the precepts with serious matters, and abuses them with angry words, will be born in hell. His tongue will be five hundred yojanas (an ancient Indian unit of distance) long, and will be pierced by hundreds of thousands of nails, with great flames emerging from each nail. Also, a bhiksu who manages affairs, repeatedly obtains the property of the Sangha, but stingily hoards it, or does not give it to the Sangha at the appropriate time, or gives it with difficulty, or gives little, or does not give it at all. Or sometimes gives, sometimes does not give. Because of these unwholesome roots, he will become a filthy and disgusting hungry ghost, constantly eating balls of feces. After this person dies, he will be born there, unable to obtain food for hundreds of thousands of years, and sometimes the food he obtains will turn into feces or pus and blood. Therefore, Kasyapa (one of the Buddha's disciples), a bhiksu who manages affairs, would rather eat his own flesh than mix the property of the Three Jewels to make robes, bowls, and food.'
The fourth is stealing mundane objects, as the Shan-Chien-Lun (a Buddhist text) says: 'Guarding property for others, even for the Three Jewels, if one carefully manages and protects it, locks it securely, but a thief steals from a hole or the roof, or forcibly robs it, and the guardian cannot prevent it, then only the thief is held accountable, and the guardian should not be held responsible. If the manager is negligent and does not diligently protect it, causing the property to be stolen by a thief, the manager must compensate, because he did not fulfill his responsibility to protect it, while the thief's guilt remains.' The Tenfold Vinaya (a collection of monastic rules) says: 'Receiving entrusted items from others in a distant place.'
在道損破。若好心捉破者。不應償。噁心捉破者須償。若借他物。不問好心噁心。若破一切須償。又十誦律云。賊偷物來。或好心施。或因他逐恐怖故施得取。以成物主故。但莫從賊乞。自與者得取。已染壞色著。有主識認者應還。又摩德勒伽論云。若狂人自持物施。不知父母親眷者得取。若父母可知。不自手與者不得取。又十誦律云。若取他虎殘肉者犯小罪。由不斷望故。若取師子殘者不犯。由斷望故。又薩婆多論云。盜一切鳥獸殘者得小罪(今時儉世多有俗人毀他鼠窟取其貯栗胡桃雜果子等準此犯罪)四分律云。若與想取。己有想取。糞掃想取。暫用想取。親友意想取等。皆不犯。其親友者。依律要具七法。始名親友。一難作能作。二難與能與。三難忍能忍。四密事相告。五互相覆藏。六遭苦不捨。七貧賤不輕。如是七法。人能行者。是親善友。取而不犯也。
又增一阿含經云。佛告比丘。若人作賊。偷盜他物為主所執。縛送付王治其盜罪。王即遣人。閉著牢獄。或截手足。或刖耳鼻。或剝其皮。或抽其筋。或取倒懸。或時鋸解。或以火炙。或時湯煮。或以生革轉絡其頭。或復洋銅而灌其身。或以長橛而刺其臗。或使惡象而以蹈殺。或開其腹抽腹佇草。或時反縛。打惡聲鼓。將詣市所標下斬首。或復節節支
【現代漢語翻譯】 現代漢語譯本 在（修行）的道路上損壞（他人的東西）。如果是好心不小心弄破的，不應該賠償。如果是惡意弄破的，必須賠償。如果借用他人的物品，不論是好心還是惡意，如果損壞了，都必須賠償。另外，《十誦律》中說，盜賊偷來的東西，如果（失主）好心施捨，或者因為被他人追趕恐嚇而施捨，（失主）可以取回，因為（東西）仍然屬於物主。但是不要向盜賊乞討，如果是（失主）自己給的，可以取回。已經染色變壞的衣服，如果（原）主人認出來，應該歸還。另外，《摩德勒伽論》中說，如果瘋子自己拿著東西施捨，不知道（他的）父母親眷的，可以取用。如果父母可以找到，不是（瘋子）親自給的，不可以取用。另外，《十誦律》中說，如果拿走老虎吃剩的肉，犯小罪，因為（老虎）還沒有完全斷絕（對食物的）希望。如果拿走獅子吃剩的，不犯戒，因為（獅子）已經斷絕了（對食物的）希望。另外，《薩婆多論》中說，偷取一切鳥獸吃剩的（食物），會犯小罪（現在這個時代，生活困苦，很多俗人破壞他人的鼠洞，拿取它們儲存的栗子、胡桃、雜果等，按照這個（規定）也是犯罪）。《四分律》中說，如果是認為（對方）會給而拿取，認為是自己的東西而拿取，認為是糞掃物而拿取，暫時使用而拿取，認為是親友允許而拿取等，都不犯戒。其中，親友，按照戒律，需要具備七種條件，才能稱為親友。一是難做的事情能做，二是難給的東西能給，三是難忍的事情能忍，四是秘密的事情互相告知，五是互相掩蓋過錯，六是遭遇苦難不拋棄，七是貧窮低賤不輕視。像這樣七種（品德），人如果能夠做到，就是真正的朋友，（從他那裡）拿取東西也不會犯戒。
另外，《增一阿含經》中說，佛告訴比丘們，如果有人做賊，偷盜他人的東西，被主人抓住，捆綁起來送給國王，（國王）懲治他的盜竊罪行，國王就派人把他關進監獄，或者砍斷手腳，或者割掉耳朵鼻子，或者剝掉他的皮，或者抽出他的筋，或者倒掛起來，或者用鋸子鋸開，或者用火烤，或者用開水煮，或者用生皮革纏繞他的頭，或者用熔化的銅水灌他的身體，或者用長木樁刺他的臀部，或者讓兇惡的象踩死他，或者剖開他的肚子，塞滿草，或者反綁起來，敲打著發出惡聲的鼓，帶到市場處斬首，或者一節一節地肢解。
【English Translation】 English version If something is damaged on the path of practice, if it is broken accidentally with good intentions, there should be no compensation. If it is broken maliciously, compensation is required. If borrowing something from someone else, regardless of good or bad intentions, if it is damaged, compensation is required. Furthermore, the Ten Recitation Vinaya states that if a thief steals something and the owner willingly gives it away, or if they give it away due to being chased and frightened, the owner can take it back because it still belongs to them. However, do not beg from the thief; if the owner gives it themselves, it can be taken back. If clothes have been dyed and spoiled, and the original owner recognizes them, they should be returned. Also, the Matrka states that if a mad person gives away their own belongings, and their parents or relatives are unknown, it can be taken. If the parents can be found, and it is not given by the mad person themselves, it cannot be taken. Furthermore, the Ten Recitation Vinaya states that if one takes the leftover meat from a tiger, a minor offense is committed because the tiger has not completely given up hope (for the food). If one takes the leftovers from a lion, no offense is committed because the lion has given up hope. Also, the Sarvastivada states that stealing the leftovers of all birds and beasts incurs a minor offense (in these times of scarcity, many laypeople destroy others' rat burrows to take their stored chestnuts, walnuts, mixed fruits, etc., and according to this, it is also an offense). The Four-Part Vinaya states that if one takes something thinking it will be given, thinking it is one's own, thinking it is discarded refuse, taking it for temporary use, or thinking it is with the consent of a friend, no offense is committed. Among these, a friend, according to the Vinaya, needs to possess seven qualities to be called a friend: 1. Able to do what is difficult to do. 2. Able to give what is difficult to give. 3. Able to endure what is difficult to endure. 4. Sharing secrets with each other. 5. Concealing each other's faults. 6. Not abandoning each other in times of suffering. 7. Not looking down upon each other in poverty and lowliness. If a person can practice these seven qualities, they are a true friend, and taking something from them will not be an offense.
Furthermore, the Ekottara Agama Sutra states that the Buddha told the bhikkhus (monks) that if someone becomes a thief and steals another's belongings, and is caught by the owner, bound, and handed over to the king, the king punishes their theft. The king then sends people to imprison them, or cut off their hands and feet, or cut off their ears and nose, or peel off their skin, or pull out their tendons, or hang them upside down, or saw them in half, or roast them with fire, or boil them in hot water, or wrap their heads with raw leather, or pour molten copper over their bodies, or pierce their hips with long stakes, or have fierce elephants trample them to death, or cut open their stomachs and fill them with grass, or bind them backwards, beat drums making terrible sounds, take them to the marketplace, mark them down, and behead them, or dismember them piece by piece.
解其形。或以刀破。或時箭射。如是種種苦切殺之。以此偷盜惡業因緣。命終之後生地獄中。猛火燒身融銅灌口。鑊湯爐炭刀山劍樹。煻灰糞屎磨磨碓搗。受如是等種種諸苦。酸楚毒害痛不能稱計。百千萬歲脫出無期。地獄罪畢。生畜生中。像馬牛羊駝驢犬等。經百千歲。以償他力。畜生罪畢生餓鬼中。飢渴苦惱不可具言。初不聞有漿水之名。經百千歲受如是苦。惡道罪畢出生人中。若生人中。得二種報。一者貧窮。衣不蓋形。食不充口。二者常為王賊火水及以惡賊劫奪。
又正法念經云。何名盜。若人思惟。欲令種種穀麥我獨成就。令世間人五穀不登。常作如是不善思惟。復于異時。眾生薄福。田苗不收。如是惡人。見世饑饉心生歡喜。如我所念。於市糶賣。曲心巧偽。量諸穀麥誑惑於人。究竟成業。若心思惟名為思業。若作誑時名為誑業。作誑業已名究竟業。
第五盜遺物者。如正法念經云。若見道邊遺落之物。若金若銀及余財寶。取已唱令。此是誰物。若有人言。此是我物。當問其相。實者當還。若無人認。七日持行日日唱之。若無主認。以此寶物。付王大臣州郡令長。若王大臣州郡令長。見福德人不取此物。后當護持佛法眾僧。是名不盜。又僧祇律云。若見遺衣物者。當唱令人認之。無主認者。
【現代漢語翻譯】 現代漢語譯本 摧殘他們的身體。或者用刀切割，或者用箭射擊。像這樣用各種痛苦的方式殺害他們。因為這種偷盜的惡業因緣，命終之後會墮入地獄之中。猛烈的火焰焚燒他們的身體，熔化的銅水灌入他們的口中。還要經歷鑊湯、爐炭、刀山、劍樹的苦楚，在煻灰、糞屎中被磨磨、碓搗。承受像這樣等等各種痛苦，酸楚毒害的痛苦無法計算，百千萬年都無法脫離。地獄的罪報完畢后，轉生到畜生道中，變成象、馬、牛、羊、駱駝、驢、狗等等，經歷百千年來償還他人的力量。畜生道的罪報完畢后，轉生到餓鬼道中，飢餓口渴的苦惱無法完全說盡，甚至從未聽說過漿水的名字，經歷百千年來承受這樣的痛苦。惡道的罪報完畢后，才出生到人道中。如果出生到人道中，會得到兩種果報：一是貧窮，衣不蔽體，食不果腹；二是常常遭受國王、盜賊、火災、水災以及惡賊的劫奪。
《正法念經》又說：『什麼叫做盜？』如果有人思惟，想要讓各種穀物麥子只有我才能豐收，讓世間的人五穀歉收，常常作這樣不善的思惟。又在其他時候，眾生福報淺薄，田地裡的莊稼沒有收成。像這樣的惡人，看到世間饑荒就心生歡喜，就像我所想的那樣，在市場上出售糧食，用心彎曲，使用巧妙的欺騙手段，用量具上的花招來欺騙人們，最終完成惡業。如果只是心中思惟，叫做思業；如果做出欺騙的行為，叫做誑業；做出欺騙的行為之後，叫做究竟業。
第五種是盜取遺失的物品。《正法念經》說：『如果看見路邊遺落的物品，無論是金子、銀子還是其他財寶，拾取之後應當大聲宣告，問這是誰的東西。如果有人說，這是我的東西，應當詢問他物品的特徵，如果屬實就應當歸還。如果沒有人認領，就拿著這件物品走七天，每天都宣告尋找失主。如果沒有人認領，就把這件寶物交給國王、大臣、州郡長官。如果國王、大臣、州郡長官，看見有福德的人，不拿取這件物品，以後應當護持佛法和僧眾，這就叫做不盜。』《僧祇律》也說：『如果看見遺失的衣服物品，應當宣告讓人來認領，如果沒有人認領，』
【English Translation】 English version Their forms are destroyed. Some are cut with knives, others are shot with arrows. They are killed in various painful ways like this. Due to the karmic cause of this stealing evil deed, after death, they are born in hell. Fierce flames burn their bodies, and molten copper is poured into their mouths. They also experience the suffering of boiling cauldrons, charcoal furnaces, mountains of knives, and trees of swords, being ground and pounded in hot ashes and excrement. They endure various sufferings like these, the pain of bitterness and poison being immeasurable, unable to escape for hundreds of thousands of years. After the suffering in hell is exhausted, they are reborn into the animal realm, becoming elephants, horses, cattle, sheep, camels, donkeys, dogs, etc., for hundreds of thousands of years to repay the strength of others. After the suffering in the animal realm is exhausted, they are reborn into the realm of hungry ghosts, where the suffering of hunger and thirst is indescribable, never even hearing the name of rice water, enduring such suffering for hundreds of thousands of years. After the suffering of the evil paths is exhausted, they are born into the human realm. If born into the human realm, they receive two kinds of retribution: first, poverty, with clothes that do not cover the body and food that is not enough to fill the mouth; second, they are constantly robbed by kings, thieves, fire, water, and evil bandits.
Furthermore, the Saddharma Smṛtyupasthāna Sūtra says: 'What is called stealing?' If a person thinks, wanting all kinds of grains and wheat to be abundant only for me, causing the world's people to have poor harvests, constantly making such unwholesome thoughts. And at other times, when beings have little merit, and the crops in the fields do not yield, such an evil person, seeing famine in the world, feels joy in their heart, selling grain in the market as they had planned, with a crooked mind, using clever deception, deceiving people with tricks in measuring the grains and wheat, ultimately completing the evil karma. If it is only thinking in the mind, it is called thought karma; if deceptive actions are performed, it is called deceptive karma; after deceptive actions are performed, it is called ultimate karma.
Fifth, stealing lost items. The Saddharma Smṛtyupasthāna Sūtra says: 'If one sees lost items on the roadside, whether gold, silver, or other treasures, after picking them up, one should announce loudly, asking whose item this is. If someone says, 'This is my item,' one should ask them about the characteristics of the item, and if it is true, one should return it. If no one claims it, one should carry this item for seven days, announcing it every day to find the owner. If no one claims it, one should hand over this treasure to the king, ministers, or local officials. If the king, ministers, or local officials see a person of merit and do not take this item, they should protect the Dharma and the Sangha in the future; this is called not stealing.' The Saṃghika-vinaya also says: 'If one sees lost clothing or items, one should announce it to allow people to claim them, and if no one claims them,'
懸著高顯處令人見。若言是我物。應問言。汝物何處失。答相應者與。若無識者應停。至三月已。若塔園中得者。即作塔用。僧園中得者四方僧用。若貴價物者。謂金銀瓔珞。不得露現唱令。得寶人應審諦數看有何相貌。然後舉之。來認時相應者與。對眾多人與問。不得屏處還。教受三歸。語言。佛不制戒者。汝眼看不得。若無人來認者。停至三年如前處。當界用之。若治塔得寶藏者。即作塔用。僧地亦然。故成實論云。伏藏取用無罪。佛在世時。給孤長者。是聖人亦取此物。故知無罪。又自然得物不名劫盜。又僧祇律云。入聚落中。有遺落物。不得取。與比丘者即是施主。聚落中風吹衣。不得作糞掃想取。若曠路無人處得取。又五分律云。若舉衣經十二年不還者。集僧評價。作四方僧用。若彼后還。以僧物償。不受者善正報頌曰。
劫盜供他用 泥犁獨自沈 玃鳥金剛嘴 啄腦劈其心 灌口以銅汁 碎身鐵棒砧 怕懼周慞走 還投刀劍林
習報頌曰。
劫盜所獲果 地獄被銷融 罪畢生人道 饑貧心自終 共財被他制 何殊下賤中 寄言懷操者 當須思困窮◎
◎邪淫緣第三
夫淫聲敗德。智者之所不行。欲相迷神。聖人之所皆離。是以周幽喪國。信褒姒
【現代漢語翻譯】 現代漢語譯本 將撿到的物品懸掛在高處顯眼的地方，以便人們看見。如果有人說是他的東西，應該問：『你的東西在哪裡丟失的？』回答相符就歸還給他。如果沒有人認領，就放置在那裡，最多三個月。如果在佛塔或花園中撿到的，就用於修繕佛塔。如果在僧院中撿到的，就供養四方僧眾使用。如果是貴重物品，比如金銀瓔珞（一種珠寶裝飾品），不要公開叫賣。撿到寶物的人應該仔細檢視，記住物品的特徵，然後公開詢問失主。有人來認領時，要當著眾人的面歸還，不要私下歸還。要教導他皈依三寶。告訴他，佛陀沒有禁止的事情，你的眼睛不應該看。如果沒有人來認領，就放置在那裡，最多三年，像之前一樣處理，用於本地區的事務。如果修繕佛塔時發現寶藏，就用於修繕佛塔。在僧院的土地上發現寶藏也是如此。所以《成實論》說，取用伏藏（埋藏的寶物）沒有罪過。佛陀在世的時候，給孤長者（一位慷慨的施主）是聖人，也取用過這些東西，所以知道沒有罪過。而且，自然獲得的物品不屬於搶劫盜竊。另外，《僧祇律》說，進入村落中，如果發現遺失的物品，不能拿走。如果將遺失物送給比丘（出家僧人），那麼比丘就成了施主。在村落中，被風吹落的衣服，不能當作糞掃衣（被丟棄的衣服）來撿取。如果在曠野無人的地方撿到，可以拿走。《五分律》說，如果撿到的衣服經過十二年沒有人來認領，就召集僧眾進行估價，作為四方僧眾的財產使用。如果失主後來來認領，就用僧眾的財物償還給他。不接受償還的人會得到善報。頌文說： 『搶劫盜竊的財物供養他人，自己卻獨自沉淪在地獄。玃鳥（一種大鳥）用金剛般的嘴，啄食罪人的大腦，劈開他們的心。用銅汁灌入罪人的口中，用鐵棒在鐵砧上將罪人的身體砸碎。罪人恐懼地四處逃竄，最終還是投入刀劍叢林之中。』 習報頌說： 『搶劫盜竊所獲得的果報，是在地獄中被銷融。罪業結束後轉生為人，卻遭受飢餓貧困，最終心力交瘁而死。共同的財產被他人控制，和**（原文如此，可能指妓女或奴隸）有什麼區別？奉勸那些有操守的人，應當思考困苦貧窮的境地。』 邪淫緣第三 淫聲敗壞德行，有智慧的人不會去做。慾望迷惑心神，聖人都會遠離。因此，周幽王因為寵信褒姒（周幽王的寵妃）而喪失國家。
【English Translation】 English version Hang the found items in a high and conspicuous place so that people can see them. If someone says it is theirs, you should ask: 'Where did you lose your item?' If the answer matches, return it to them. If no one claims it, leave it there for up to three months. If found in a pagoda or garden, use it for pagoda repairs. If found in a monastery, use it to support monks from all directions. If it is a valuable item, such as gold, silver, or an yingluo (瓔珞) (a type of jewelry), do not openly announce it for sale. The person who finds the treasure should carefully examine it, remember its characteristics, and then publicly inquire about the owner. When someone comes to claim it, return it in front of everyone, not in private. Teach them to take refuge in the Three Jewels. Tell them that what the Buddha did not prohibit, your eyes should not look at. If no one comes to claim it, leave it there for up to three years, and handle it as before, using it for local affairs. If a treasure is found while repairing a pagoda, use it for pagoda repairs. The same applies to treasures found on monastery land. Therefore, the Chengshi Lun (成實論) says that there is no sin in using hidden treasures (fuzang 伏藏). When the Buddha was alive, G孤du Changzhe (給孤長者) (Anathapindika, a generous benefactor) was a sage and also used these things, so we know there is no sin. Moreover, naturally obtained items do not constitute robbery or theft. Furthermore, the Sengqi Lu (僧祇律) says that when entering a village, if you find lost items, you must not take them. If you give the lost item to a Biqiu (比丘) (bhikkhu, a monk), then the Biqiu becomes the donor. In a village, clothes blown off by the wind should not be picked up as fensao yi (糞掃衣) (discarded clothes). If found in a deserted place in the wilderness, you may take it. The Wufen Lu (五分律) says that if clothes are found and no one claims them after twelve years, the Sangha should be gathered to evaluate them and use them as property for monks from all directions. If the owner comes to claim them later, compensate them with the Sangha's property. Those who do not accept compensation will receive good rewards. The verse says: 'Robbing and stealing to make offerings to others, one sinks alone into hell. The jue niao (玃鳥) (a large bird) with its vajra-like beak, pecks at the brains of sinners, splitting their hearts. Pouring molten copper into the mouths of sinners, smashing their bodies on an iron anvil with an iron rod. Sinners flee in fear, eventually throwing themselves into a forest of swords.' The verse on habitual retribution says: 'The karmic result of robbery and theft is to be melted down in hell. After the end of the sins, one is reborn as a human, but suffers from hunger and poverty, eventually dying of exhaustion. Common property is controlled by others, what difference is there from a ** (as in the original text, possibly referring to a prostitute or slave)? I advise those who have integrity to consider the state of hardship and poverty.' The Third Cause of Wrongful Sexual Conduct Lascivious sounds ruin virtue, which the wise do not engage in. Desire deludes the mind, which the sages all avoid. Therefore, King You of Zhou lost his kingdom because of his trust in Baosi (褒姒) (King You's favorite concubine).
之愆。晉獻亡家。實麗姬之罪。獨角山上不悟騎頸之羞。期在廟堂。寧悟焚身之痛。皆為欲界眾生不修觀解。系地煩惱不能斷伏。且地水火風。誰為宰主。身受心法本性皆空。薄皮厚皮周旋不凈。生藏熟藏。穢惡難論。常欲牽人墮三惡道。是以菩薩大士。恒修觀行。臭處流溢遍身皆滿。六塵怨賊每相觸惱。五陰旃陀難可親近。凡夫顛倒縱此貪迷。妄見妖姿封著華態。皓齒丹唇長眉高髻。弄影逶迤增妍美艷。所以洛川解珮。能稅駕于陳王。漢曲弄珠。遂留情于交甫。巫山臺上。托雲雨以去來。舒姑水側。寄泉流而還往。遂使然香之氣。迥襲韓壽之衣。彈琴之曲。懸領相如之意。或因廌枕而成親。或藉掛冠而為密。豈知形如聚沫質似浮雲。內外俱空須臾散滅。舉身不凈遍體無常。方棄溝渠以充螻蟻。凡是眾生有此邪行。乖梵天道。障菩提業。為四趣因。感三塗果。是知三有之本寔由淫業。六趣之報特因愛染。以潤業偏重故。聖制不為也(此下有四種緣)。
第一呵欲多苦者。如涅槃經偈云。
若常愁苦 愁遂增長 如人喜眠 眠則滋多 貪淫嗜酒 亦復如是
又正法念經偈云。
如火益乾薪 增長火熾然 如是愛樂者 愛火轉增長 薪火雖熾然 人皆能捨離 愛火燒世間
纏綿不可舍
又智度論偈云。
世人愚惑 貪著五欲 至死不捨 為之後世 受無量苦 譬如愚人 貪著好果 上樹食之 不肯時下 人伐其樹 樹傾乃墮 身手毀壞 痛苦而死 得時樂少 失時苦多 如蜜涂刀 舐者貪甜 不知傷舌 后受大苦
又成實論偈云。
貪慾實苦 凡夫顛倒 妄生樂想 智者見苦 見苦則斷 受欲無厭 如飲堿水 轉增其渴 以增渴故 何得有樂 譬如狗咬 血涂枯骨 增涎唾合 想謂有美 貪慾亦爾 于無味中 邪倒力故 謂為受味 故知色慾 苦實樂虛 要無貪求 方名真樂
第二觀女不凈者。但惟諸女。外假容儀內懷臭穢。迷人著相不覺虛誑。唯大智者。能知可惡也。
又禪秘要經云。長老目連得羅漢道。本婦將從。盛服莊嚴欲壞目連。目連爾時為說偈言。
汝身骨幹立 皮肉相纏裹 不凈內充滿 無一是好物 韋囊盛𡱁尿 九孔常流出 如鬼無所宜 何足以自貴 汝身如行廁 薄皮以自覆 智者所棄遠 如人舍廁去 若人知汝身 如我所惡厭 一切皆遠離 如人避𡱁坑 汝身自莊嚴 花香以瓔珞 凡夫所貪愛
【現代漢語翻譯】 現代漢語譯本 纏綿不可舍
《智度論》的偈頌中說：
『世人愚昧迷惑，貪戀五欲（色、聲、香、味、觸），直到死亡也不肯捨棄，因此在來世遭受無量的痛苦。這就像愚蠢的人，貪戀美好的果實，爬到樹上吃，卻不肯及時下來。別人砍伐那棵樹，樹傾倒時就墜落下來，身體和手腳都毀壞，痛苦地死去。得到時的快樂很少，失去時的痛苦卻很多，就像刀上塗了蜜，舔的人貪圖甜味，卻不知道會傷到舌頭，之後遭受巨大的痛苦。』
《成實論》的偈頌中說：
『貪慾確實是苦，凡夫顛倒，錯誤地產生快樂的想法。有智慧的人看到其中的痛苦，看到痛苦就會斷除貪慾。受用慾望沒有厭足的時候，就像喝堿水，反而更加口渴。因為更加口渴的緣故，怎麼會有快樂呢？就像狗咬血涂的枯骨，增加唾液混合，還以為有美味。貪慾也是這樣，在沒有味道的東西中，因為邪惡顛倒的力量，認為是在享受美味。所以要知道，苦是真實的，樂是虛假的，一定要沒有貪求，才叫做真正的快樂。』
第二，觀察女人的不凈。只是看到女人們，外表是虛假的容貌，內心卻懷著臭穢。迷惑人執著于外相，不覺得虛假。只有大智慧的人，才能知道她們的可憎之處。
《禪秘要經》中說：長老目連（Maudgalyāyana，釋迦牟尼佛的著名弟子，以神通著稱）證得阿羅漢果位后，他以前的妻子跟隨而來，盛裝打扮想要破壞目連的修行。目連當時為她說偈語：
『你的身體是骨架支撐，皮肉互相纏裹，不乾淨的東西在裡面充滿，沒有一樣是好的。就像用皮革袋子裝著糞尿，九個孔經常流出不凈之物，像鬼一樣沒有什麼可取的，有什麼值得你自以為高貴的呢？你的身體就像移動的廁所，用薄薄的面板覆蓋著。有智慧的人都會拋棄遠離，就像人離開廁所一樣。如果有人知道你的身體，像我一樣厭惡，一切都會遠離你，就像人躲避糞坑一樣。你的身體自己裝飾，用鮮花和香料來裝飾，凡夫俗子貪戀喜愛，』
【English Translation】 English version Clinging and Unwilling to Relinquish
Furthermore, the Gatha in the Mahaprajnaparamita-sastra states:
'Worldly people are foolish and deluded,貪著五欲 (tan zhuo wu yu, clinging to the five desires - form, sound, smell, taste, and touch), unwilling to relinquish them even until death, thus suffering immeasurable pain in future lives. It is like a foolish person,貪著好果 (tan zhuo hao guo, craving delicious fruit), climbing a tree to eat it, but unwilling to come down in time. When others chop down the tree, it falls, and their body and limbs are destroyed, dying in pain. The joy of obtaining it is little, but the pain of losing it is great, like honey smeared on a knife. The one who licks it貪甜 (tan tian, craves the sweetness), but does not know it will injure their tongue, and later suffers great pain.'
Furthermore, the Gatha in the Tattvasiddhi-sastra states:
'Greed is truly suffering,凡夫 (fan fu, ordinary beings) are顛倒 (dian dao, inverted), falsely generating thoughts of pleasure. The wise see the suffering, and seeing the suffering, they sever it. Indulging in desires is never satisfying, like drinking alkaline water, which only increases thirst. Because thirst increases, how can there be joy? It is like a dog biting a dry bone smeared with blood, increasing saliva and thinking it is delicious. Greed is also like this; in something without flavor, due to the power of邪倒 (xie dao, perverse inversion), it is thought to be enjoying flavor. Therefore, know that苦 (ku, suffering) is real, and樂 (le, pleasure) is虛 (xu, false). Only without貪求 (tan qiu, craving) can it be called true joy.'
Secondly, contemplate the impurity of women. Simply observe that women outwardly possess false appearances, while inwardly harboring foulness. They delude people into clinging to appearances, unaware of the falsehood. Only those with great wisdom can recognize their repulsiveness.
Furthermore, the Chan Mi Yao Jing states: The elder Maudgalyāyana (Maudgalyāyana, one of the Buddha's foremost disciples, known for his supernatural powers) attained the state of Arhat. His former wife followed him, adorned in elaborate attire, intending to disrupt Maudgalyāyana's practice. Maudgalyāyana then spoke this Gatha for her:
'Your body is supported by a skeleton, with skin and flesh intertwined, filled with impurities inside, not one thing is good. Like a leather bag filled with feces and urine, nine orifices constantly flow out impurities, like a ghost, nothing is suitable, what is there to be proud of? Your body is like a moving toilet, covered with thin skin. The wise abandon and distance themselves, like a person leaving a toilet. If people knew your body, as I loathe and detest it, all would stay far away, like a person avoiding a pit of feces. You adorn your body, with flowers and fragrances,凡夫 (fan fu, ordinary people)貪愛 (tan ai, crave) and love it,'
智者所不惑 汝是不凈聚 集諸穢惡物 如莊嚴廁舍 愚人以為好 汝脅肋著脊 如椽依樑棟 五藏在腹內 不凈如𡱁篋 汝身如糞舍 愚夫所貪寶 飾以珠瓔珞 外好如畫瓶 若人慾染空 始終不可著 汝欲來嬈我 如蛾自投火 一切諸欲毒 我今已滅盡 五欲已遠離 魔網已壞裂 我心如虛空 一切無所著 正使天欲來 不能染我心
又增一阿含經云。寧以火燒鐵錐而鑠于眼。不以視色興起亂想。又正法念經云。女人之性心多嫉妒。以是因緣。女人死後多生餓鬼趣中。雖有美言心如毒害。強知虛詐。能惑世間。
第三女人難親可厭者。如優填王經偈云。
女人最為惡 難與為因緣 恩愛一縛著 牽人入罪門
非直牽人 入于惡道 天中退落 亦由女惑
又正法念經偈云。
天中大系縛 無過於女色 女人縛諸天 將至三惡道
又智度論云。菩薩觀欲種種不凈。于諸衰中女衰最重。火刀雷電。礔礰怨家。毒蛇之屬。猶可暫近。女人慳妒。瞋諂妖穢。斗諍貪嫉。不可親近。故佛說偈云。
寧以赤鐵 宛轉眼中 不以散心 邪視女色 含笑作姿 憍慢羞慚 回面攝眼 美言妒瞋 行步
【現代漢語翻譯】 現代漢語譯本 智者不會被迷惑： 『你是不凈之物的集合，聚集了各種污穢之物，就像裝飾華麗的廁所，愚蠢的人卻覺得美好。』 『你的肋骨支撐著脊背，如同椽子依靠樑柱。五臟六腑在腹內，像不乾淨的破箱子。』 『你的身體如同糞便堆積的屋舍，愚蠢的人卻貪戀如珍寶。用珠寶瓔珞裝飾，外表好看如同彩繪的花瓶。』 『如果有人想給虛空染色，始終是不可能實現的。你想要來迷惑我，如同飛蛾撲火自取滅亡。』 『一切諸欲的毒害，我現在已經完全滅盡。五欲我已經遠離，魔王的羅網已經被我摧毀。』 『我的心如同虛空，對一切都沒有執著。即使天上的慾望來引誘，也不能動搖我的心。』 《增一阿含經》中說：『寧願用燒紅的鐵錐刺瞎眼睛，也不要因為觀看美色而生起邪念。』《正法念處經》中說：『女人的本性多嫉妒。因為這個原因，女人死後大多墮入餓鬼道。雖然有甜言蜜語，內心卻像毒藥一樣。』她們狡猾虛偽，能夠迷惑世間。 第三，女人難以親近且令人厭惡。如《優填王經》中的偈語說： 『女人最為惡劣，難以與之結為因緣。一旦被恩愛所束縛，就會牽引人進入罪惡之門。』 不僅僅是牽引人進入惡道，從天界退落，也是因為女色的迷惑。 《正法念處經》中的偈語說： 『天界中最大的束縛，沒有超過女色的。女人束縛諸天，將他們帶到三惡道。』 《大智度論》中說：『菩薩觀察慾望的種種不凈，在各種衰敗中，女色是最嚴重的。』火、刀、雷電、瓦礫、怨家、毒蛇之類，尚可暫時接近，而女人的慳吝、嫉妒、嗔恨、諂媚、妖邪污穢、爭鬥、貪婪、嫉恨，是不可親近的。所以佛說偈語： 『寧願用燒紅的鐵塊在眼中轉動，也不要以散亂的心邪視女色。』她們含笑作態，驕慢羞慚，轉動面龐，收斂眼神，甜言蜜語，嫉妒嗔恨，舉手投足。
【English Translation】 English version The wise are not deluded: 'You are an impure collection, gathering all kinds of filthy things, like a decorated toilet, which fools think is beautiful.' 'Your ribs support your spine, like rafters relying on beams and pillars. The five viscera are inside the abdomen, like an unclean broken box.' 'Your body is like a house full of excrement, which fools greedily treasure. Adorned with jewels and necklaces, the exterior is as beautiful as a painted vase.' 'If someone wants to dye the void, it will never be possible. You want to come and seduce me, like a moth throwing itself into the fire and destroying itself.' 'All the poisons of desires, I have now completely extinguished. I have distanced myself from the five desires, and the net of the demon king has been destroyed.' 'My heart is like the void, without attachment to anything. Even if heavenly desires come to tempt me, they cannot shake my heart.' The Ekottara Agama Sutra says: 'Rather pierce the eyes with a red-hot iron awl than look at forms and give rise to disturbing thoughts.' The Saddharma Smrtyupasthana Sutra says: 'Women are by nature very jealous. Because of this cause, women mostly fall into the realm of hungry ghosts after death. Although they have sweet words, their hearts are like poison.' They are cunning and deceitful, able to delude the world. Third, women are difficult to approach and repulsive. As the Udayana Sutra says in verse: 'Women are the most evil, difficult to form a relationship with. Once bound by love, they will lead people into the gate of sin.' Not only do they lead people into evil paths and cause them to fall from the heavens, but also because of the delusion of female beauty. The Saddharma Smrtyupasthana Sutra says in verse: 'The greatest bondage in the heavens is none other than female beauty. Women bind the gods, leading them to the three evil paths.' The Mahaprajnaparamita Sastra says: 'Bodhisattvas observe the various impurities of desire, and among all decays, female decay is the most serious.' Fire, knives, lightning, rubble, enemies, snakes, and the like can be approached temporarily, but women's stinginess, jealousy, anger, flattery, demonic filth, strife, greed, and envy are not to be approached. Therefore, the Buddha said in verse: 'Rather turn red-hot iron in the eyes than look at female beauty with a distracted mind.' They smile and pose, arrogant and ashamed, turn their faces, restrain their eyes, speak sweet words, are jealous and angry, and in their every move.
妖穢 以惑於人 淫羅彌網 人皆投身 坐臥行立 回眄巧媚 薄智愚人 為之心碎 執劍向敵 是猶可勝 女賊害人 是不可禁 毒蛇含毒 猶可手捉 女情惑人 是不可觸
又增一經偈云。
莫與女交通 亦莫共言語 有能遠離者 則離於八難
又薩遮尼乾子經尼乾子說偈云。
自妻不生足 好淫他婦女 是人無慚愧 受苦常無樂 現在未來世 受苦及打縛 捨身生地獄 受苦常無樂
又雜譬喻經云。佛在世時。有一婆羅門。生兩頭女。女皆端正。乃故懸金。九十日內。募索有能訶我女丑者。便當與金。竟無募者。將至佛所。佛便訶言。此女皆丑無有一好。阿難白佛言。此女實好而佛言惡。有何不好。佛言。人眼不視色。是為好眼。耳鼻口亦爾。身不著細滑。是為好身。手不盜他財。是為好手。今觀此女。眼視色。耳聽音。鼻嗅香。身喜細滑。手喜盜財。如此之者皆不好也。
又佛般泥洹經云。佛告奈女。好邪淫者。有五自妨。一名聲不好。二王法所疾。三懷異多疑。四死入地獄。五地獄罪竟受畜生形。皆罪所致。能自滅心不邪淫者。有五增福。一多人稱譽。二不畏縣官。三身得安隱。四死生天上。五從意清凈得泥洹道。
{ "translations": [ "現代漢語譯本\n妖穢（妖艷污穢之物）\n\n以迷惑世人，\n像羅網一樣佈滿誘惑，\n人們都投身其中。\n坐著、躺著、行走、站立，\n一回眸、一顧盼都充滿魅惑，\n那些缺乏智慧的愚笨之人，\n為之神魂顛倒。\n拿著劍去對抗敵人，\n這尚且可以戰勝，\n但女色像盜賊一樣危害人，\n卻是難以禁止的。\n毒蛇口中含有毒液，\n尚且可以用手去抓，\n但女色情慾迷惑人，\n卻是不可觸碰的。\n\n又增加一經中的偈語說：\n\n不要與女子有性行為，\n也不要與她們交談。\n能夠遠離這些的，\n就能遠離八難（沒有機會見到佛陀和聽聞佛法的八種障礙）。\n\n又《薩遮尼乾子經》中尼乾子（外道修行者）說偈語說：\n\n對自己的妻子不滿足，\n喜好淫亂其他婦女，\n這種人沒有羞恥心，\n遭受痛苦常常沒有快樂。\n現在和未來世，\n遭受痛苦以及鞭打捆綁，\n捨棄身體后墮入地獄，\n遭受痛苦常常沒有快樂。\n\n又《雜譬喻經》中說，佛陀在世的時候，有一位婆羅門（古印度祭司），生了兩個頭的女兒。女兒都長得很端正。於是故意懸賞黃金，在九十天內，徵集能夠說他的女兒醜陋的人。如果有人能說出，就給他黃金。結果沒有人應徵。於是他將女兒帶到佛陀那裡。佛陀就說：「這兩個女兒都很醜陋，沒有一點好的地方。」阿難（佛陀的十大弟子之一）對佛陀說：「這兩個女兒確實長得很好，而佛陀卻說她們醜陋，有什麼不好呢？」佛陀說：「人的眼睛不去看不好的顏色，這才是好的眼睛；耳朵、鼻子、嘴巴也是這樣。身體不追求精細光滑的觸感，這才是好的身體；手不去偷盜別人的財物，這才是好的手。現在看這兩個女兒，眼睛喜歡看美色，耳朵喜歡聽音樂，鼻子喜歡聞香氣，身體喜歡精細光滑的觸感，手喜歡偷盜財物。像這樣的，都是不好的。」\n\n又《佛般泥洹經》中說，佛陀告訴奈女（一位女性的名字）：「喜好邪淫的人，有五種自身妨礙：一是名聲不好；二是為王法所憎惡；三是心中懷有異心，疑慮重重；四是死後墮入地獄；五是地獄的罪報結束后，還要遭受畜生之身。這些都是罪惡導致的。能夠控制自己的心，不邪淫的人，有五種增加福報：一是多人稱讚；二是不害怕官府；三是身體得到安穩；四是死後升到天上；五是心意清凈，最終證得涅槃之道。」 ], "english_translations": [ "English version\nDefilements\n\nThey delude people,\nSpreading nets of lust,\nInto which people throw themselves.\nSitting, lying, walking, standing,\nEvery glance and gesture is alluring,\nFoolish people with little wisdom\nAre heartbroken by them.\nFacing an enemy with a sword\nIs still winnable,\nBut the harm of female thieves\nIs unstoppable.\nA poisonous snake holds venom,\nYet it can be caught by hand,\nBut the delusion of female desire\nIs untouchable.\n\nFurthermore, a verse from another scripture says:\n\nDo not have sexual relations with women,\nNor speak with them.\nThose who can stay away from them\nWill be free from the eight difficulties (eight conditions where one cannot see a Buddha or hear the Dharma).\n\nFurthermore, in the Saccakanigantha Sutta, Nigantha (a Jain ascetic) speaks in verse:\n\nNot content with one's own wife,\nLusting after other women,\nSuch a person is without shame,\nSuffering constantly without joy.\nIn the present and future lives,\nSuffering pain and bondage,\nAbandoning the body and falling into hell,\nSuffering constantly without joy.\n\nFurthermore, the Miscellaneous Similes Sutra says: When the Buddha was in the world, there was a Brahmin (an ancient Indian priest) who had a daughter with two heads. Both daughters were beautiful. So he deliberately offered gold, seeking someone within ninety days who could call his daughters ugly. If someone could, he would give them the gold. In the end, no one applied. So he took his daughters to the Buddha. The Buddha then said, 'These daughters are all ugly, there is nothing good about them.' Ananda (one of the Buddha's ten principal disciples) said to the Buddha, 'These daughters are indeed beautiful, but the Buddha says they are ugly. What is not good about them?' The Buddha said, 'A person's eyes not looking at bad colors, that is a good eye; the ears, nose, and mouth are also like this. The body not seeking fine and smooth sensations, that is a good body; the hands not stealing others' wealth, that is a good hand. Now look at these daughters, their eyes like to look at beautiful colors, their ears like to listen to music, their noses like to smell fragrances, their bodies like fine and smooth sensations, their hands like to steal wealth. Those who are like this are all not good.'\n\nFurthermore, the Buddha's Parinirvana Sutra says, the Buddha told Nari (a woman's name), 'Those who like sexual misconduct have five self-inflicted harms: first, a bad reputation; second, hated by the laws of the king; third, harboring different intentions and many doubts; fourth, falling into hell after death; fifth, after the karmic retribution of hell is over, they will suffer the form of animals. These are all caused by sins. Those who can control their minds and not commit sexual misconduct have five increasing blessings: first, praised by many people; second, not afraid of government officials; third, the body attains peace and stability; fourth, reborn in heaven after death; fifth, with a pure mind, they ultimately attain the path of Nirvana.'" ] }
第四女人奸偽者。如舊雜譬喻經云。昔有大姓家子端正。以金作女像。語父母言。有女似此者兒乃當取。時他國有女。貌亦端正。亦作金色。金女白父母言。有男似此乃當嫁之。父母各聞便遠娉合。時國王。舉鏡自照。謂群臣曰。天下人顏。有如我不。諸臣答曰。臣聞彼國有男。端正無比。則遣使請之。使至。告之。王欲見賢者。則嚴車進去。已自念。王以我明達故來相呼。則還取書。而見婦與奴為奸。悵然懷憾。為之結氣。顏色衰丑。臣見如此。謂行道消瘦。馬廄安之。夜于廄中。見王正大夫人與馬廄下人私通。心乃自悟。王大夫人。尚當如此。何況我婦。意解心悅顏色如故。則與王相見。王曰。何因止外三日。答曰。臣來有忘還歸取之。而見婦與奴為奸。意忿顏色衰變。故住廄中三日。昨見正夫人來與養馬兒私通。夫人乃爾。何況餘人。意解顏色復故。王言。我婦尚爾。何況凡女。兩人俱舍。便入山中。剃髮作沙門。思惟女人不可從事。精進不懈。俱得辟支佛道。
又舊雜譬喻經云。昔有婦人。生一女。端正無比。年始三歲。國王取視。呼道人相。后堪為夫人不。道人報王。此女有夫。王后得之。王言。我當牢藏。豈可后得。便呼鶴來。汝處在何。鶴白王言。我止大山。半腹有樹。人畜不歷。下有
【現代漢語翻譯】 現代漢語譯本 第四種是女人奸詐虛偽的例子。《舊雜譬喻經》中說，過去有個大戶人家的兒子，相貌端正，用金子做了一個女人的雕像，告訴父母說：『有女子長得像這個金像，我才娶她。』當時另一個國家有個女子，容貌也很端正，也用金子做了個男人的雕像，告訴父母說：『有男子長得像這個金像，我才嫁給他。』雙方父母聽說后，就互相遠遠地聘定婚事。 當時國王照鏡子，對群臣說：『天下人的容貌，有像我這樣的嗎？』大臣們回答說：『臣聽說鄰國有個男子，相貌端正無比。』於是國王派遣使者去邀請他。使者到了之後，告訴他說：『國王想見賢者您。』於是準備好車馬迎接他。這人心裡想：『國王因為我聰明通達，所以來邀請我。』於是返回去取書信，卻看見妻子與奴僕通姦，悵然懷恨，為此鬱結，臉色變得憔悴醜陋。大臣們見他這樣，以為是旅途勞頓所致，便安排他在馬廄休息。晚上在馬廄中，看見國王的正宮夫人與馬廄的下人私通，心裡才醒悟：『國王的正宮夫人尚且如此，何況我的妻子呢？』心裡的鬱結解開了，心情舒暢，臉色恢復如初。於是與國王相見。國王說：『什麼原因在外停留了三天？』他回答說：『我來的時候有東西忘了，回去取，卻看見妻子與奴僕通姦，心裡憤恨，臉色變得憔悴醜陋，所以在馬廄中住了三天。昨天看見正宮夫人來與養馬的下人私通，連夫人尚且如此，何況其他人呢？』心裡的鬱結解開了，臉色又恢復如初。國王說：『我的妻子尚且如此，何況普通的女子呢？』兩人都捨棄了世俗，便進入山中，剃髮出家做了沙門（shā mén，梵語Śrāmaṇa的音譯，指出家修道者），思惟女人不可信賴，精進不懈，都證得了辟支佛（pì zhī fó，梵文Pratyekabuddha的音譯，又稱獨覺或緣覺）。 又《舊雜譬喻經》中說，過去有個婦人，生了一個女兒，容貌端正無比。女兒三歲時，國王把她抱來看，叫道人（dào rén，指有道術的人）來相面，問她將來能不能當夫人。道人告訴國王說：『這個女兒有丈夫，國王以後才能得到她。』國王說：『我應當把她牢牢地藏起來，怎麼能以後才得到呢？』於是叫來一隻鶴，問它：『你住在哪裡？』鶴告訴國王說：『我住在深山裡，半山腰有樹，人畜都無法到達，下面有…』
【English Translation】 English version The fourth is the example of a woman's treachery and falsehood. As the Old Miscellaneous Parables Sutra says, in the past, there was a son of a wealthy family who was handsome and made a statue of a woman out of gold. He told his parents, 'I will only marry a woman who looks like this golden statue.' At that time, there was a woman in another country who was also beautiful and made a statue of a man out of gold. She told her parents, 'I will only marry a man who looks like this golden statue.' When the parents of both sides heard about this, they betrothed them to each other from afar. At that time, the king looked in the mirror and said to his ministers, 'Is there anyone in the world whose appearance is like mine?' The ministers replied, 'We have heard that there is a man in a neighboring country who is incomparably handsome.' So the king sent an envoy to invite him. When the envoy arrived, he told him, 'The king wishes to see you, a virtuous man.' So he prepared carriages and horses to welcome him. This man thought to himself, 'The king is inviting me because I am intelligent and knowledgeable.' So he went back to retrieve a letter, but he saw his wife committing adultery with a servant. He was saddened and resentful, and his complexion became haggard and ugly. When the ministers saw him like this, they thought it was due to the fatigue of the journey, so they arranged for him to rest in the stable. At night, in the stable, he saw the king's queen consort having an affair with a stable worker. Only then did he realize, 'Even the king's queen consort is like this, let alone my wife?' The knot in his heart was untied, his mood became cheerful, and his complexion returned to normal. So he met with the king. The king said, 'Why did you stay outside for three days?' He replied, 'When I came, I forgot something and went back to get it, but I saw my wife committing adultery with a servant. I was angry and my complexion became haggard and ugly, so I stayed in the stable for three days. Yesterday, I saw the queen consort coming to have an affair with the horse groom. Even the queen consort is like this, let alone others?' The knot in his heart was untied, and his complexion returned to normal. The king said, 'Even my wife is like this, let alone ordinary women?' Both of them renounced the world and entered the mountains, shaved their heads and became Śrāmaṇas (shā mén, transliteration of Sanskrit Śrāmaṇa, referring to a monastic practitioner), contemplating that women are not to be trusted, and diligently striving without懈怠, they both attained Pratyekabuddhahood (pì zhī fó, transliteration of Sanskrit Pratyekabuddha, also known as Solitary Buddha or Conditioned Buddha). Also, the Old Miscellaneous Parables Sutra says, in the past, there was a woman who gave birth to a daughter who was incomparably beautiful. When the daughter was three years old, the king took her to look at and called a Daoist (dào rén, referring to a person with Taoist skills) to read her face, asking if she could become a queen consort in the future. The Daoist told the king, 'This daughter has a husband, and the king will only be able to obtain her later.' The king said, 'I should hide her securely, how can I only obtain her later?' So he called a crane and asked it, 'Where do you live?' The crane told the king, 'I live in the deep mountains, halfway up the mountain there are trees, and neither humans nor animals can reach it, and below there is...'
洄水。船所不行。王言。我以此女寄汝將養。便撮持去。日日從王。取飯與女。如是久后。上有一聚。卒為水㵱去。有一樹奇。逐水下流。有一男子。得抱持樹。墮洄水中不得去回。有蒱桃樹踴出。住倚山傍。男子尋之得上鶴樹。與女私通。女便藏之。鶴覺女身重。左右求得男子。舉撮棄之。如事白王。王曰。前道人善巧相人也。師曰。人有宿對非力所制。逢對則可。畜生亦爾。
又舊雜譬喻經云。昔有國王。護持女急。正夫人語太子曰。我為汝母生汝。不見國中。欲一回出。汝可白王。如是至三。太子白王。王則聽可。太子自為御車。群臣于路奉迎設拜。夫人出手開帳。令人得見。太子見女人而如是。便詐腹痛而還。夫人言曰。我無相甚矣。太子自念。我母尚當如此。何況余乎。夜便委國捨去。入山遊觀。時道邊有樹。下有泉水。太子上樹。逢見梵志獨行入水池浴。出已飯食。作術吐出一壺。壺中有女。與屏處室。梵志將臥。女人復吐一壺。壺中有男復與共臥。臥已吞壺。須臾之頃。梵志起已。復內婦著壺中。吞已杖持而去。太子歸國白王。請梵志及諸臣下。作三人食。持著一邊。梵志既至。言我獨自。太子曰。梵志。汝當出婦共食。梵志不得已出婦。太子語婦。汝當出夫共食。如是至三。不得已出男共食。
【現代漢語翻譯】 現代漢語譯本： 水流回旋的地方，船隻無法通行。國王說：『我把這個女兒託付給你照料。』於是（道人）便帶著她離開了。每天都從國王那裡取食物給女兒。這樣過了很久，上面有一處聚集地，突然被洪水沖走了。有一棵奇異的樹，順著水流而下。有一個男子，抱著樹漂流，被困在迴旋的水中無法離開。有一棵葡萄樹涌出水面，靠近山邊。男子沿著葡萄樹找到了仙鶴樹，與女子私通。女子便把男子藏了起來。仙鶴髮覺女子懷孕了，四處尋找找到了男子，把他抓起來扔掉了。事情稟告給國王，國王說：『之前那個道人真是善於相面啊！』師父說：『人有宿世的因緣，不是人力可以控制的。遇到因緣就會發生，畜生也是如此。』
又《舊雜譬喻經》中說，過去有一位國王，嚴密地保護著女兒。王后對太子說：『我作為你的母親生了你，卻不能在國中隨意出行一次。你可以稟告國王。』這樣說了三次，太子稟告了國王，國王便允許了。太子親自駕車，群臣在路上迎接跪拜。王后伸出手打開車簾，讓人得以看見她。太子看見女人竟然是這樣，便假裝肚子疼而返回。王后說：『我真是沒有相啊！』太子心想：『我的母親尚且如此，何況其他人呢？』晚上便放棄了國家離開了，進入山中游歷。當時路邊有一棵樹，樹下有泉水。太子爬上樹，看見一位梵志獨自一人走進水池洗澡。出來后吃飯，施法吐出一個壺，壺裡有一個女子，與他到隱蔽的地方同房。梵志將要睡覺時，女子又吐出一個壺，壺裡有一個男子，又與他一同睡覺。睡完后吞下壺。一會兒之後，梵志起身，又把婦人裝進壺裡，吞下後拄著枴杖離開了。太子回國稟告國王，邀請梵志和各位大臣，準備了三人的食物，放在一邊。梵志來到后，說自己獨自一人。太子說：『梵志，你應該把你的妻子放出來一起吃飯。』梵志不得已放出了妻子。太子對婦人說：『你應該把你的丈夫放出來一起吃飯。』這樣說了三次，不得已放出了男子一起吃飯。
【English Translation】 English version: A place where the water swirls back, where boats cannot pass. The king said, 'I entrust this daughter to you to care for.' So (the Taoist) took her away. Every day he would take food from the king to give to the daughter. After a long time, there was a settlement above that was suddenly washed away by a flood. There was a strange tree that floated down the river. There was a man who clung to the tree, trapped in the swirling water and unable to leave. A grape vine emerged from the water, near the side of the mountain. The man followed the grape vine to find the crane tree (a type of tree), and had illicit relations with the woman. The woman then hid the man. The crane realized that the woman was pregnant, searched everywhere and found the man, grabbed him and threw him away. The matter was reported to the king, who said, 'That Taoist was truly skilled at physiognomy!' The master said, 'People have karmic connections from past lives that cannot be controlled by human power. When the conditions are right, it will happen, and animals are the same.'
Also, the Old Miscellaneous Parables Sutra says that in the past there was a king who strictly protected his daughter. The queen said to the prince, 'I, as your mother, gave birth to you, but I cannot freely go out once in the country. You can report this to the king.' After saying this three times, the prince reported to the king, and the king allowed it. The prince personally drove the chariot, and the ministers greeted and bowed on the road. The queen reached out and opened the curtain of the chariot, allowing people to see her. The prince saw that the woman was like this, and pretended to have a stomach ache and returned. The queen said, 'I truly have no appearance!' The prince thought to himself, 'If my mother is like this, what about others?' That night, he abandoned the country and left, entering the mountains to travel. At that time, there was a tree by the road, with a spring under the tree. The prince climbed the tree and saw a Brahmin (a member of the highest Hindu caste) alone entering the pool to bathe. After coming out, he ate and then used magic to spit out a pot. In the pot was a woman, and he went to a secluded place to have relations with her. When the Brahmin was about to sleep, the woman spat out another pot. In the pot was a man, and he slept with him as well. After sleeping, she swallowed the pot. After a short while, the Brahmin got up and put the woman back into the pot, swallowed it, and left with his staff. The prince returned to the country and reported to the king, inviting the Brahmin and the ministers, and prepared food for three people, placing it to one side. After the Brahmin arrived, he said that he was alone. The prince said, 'Brahmin, you should release your wife to eat together.' The Brahmin had no choice but to release his wife. The prince said to the woman, 'You should release your husband to eat together.' After saying this three times, she had no choice but to release the man to eat together.
食已便去。王問太子。汝何因知之。答曰。我母觀國。我為御車。母開帳出手。令人見之。我念女人能多樂欲。便詐腹痛。還入山中見梵志。藏婦腹中。如是女人奸不可絕。愿大王放赦宮中。自在行來。王敕後宮。其欲行者任從志也。師曰。天下不可信者。女人是也。
又舊譬喻經云。昔有四姓。藏婦不使人見。婦使青衣人作地突。與琢銀兒私通。夫後覺婦。婦言。我今生不邪行。卿莫妄語。夫言。吾不信汝。當將汝至神樹所立誓。婦言。甚佳。夫持齋七日。始入齋室。婦密語琢銀兒。汝詐作狂亂頭於市。逢人抱持牽引弄之。夫齋竟便將婦出。婦言。我不見市。卿將我過市。琢銀兒便來抱持詐狂臥地。婦便哮呼其夫。何為使人抱持我耶。夫言。此是狂人。何須記錄。夫婦俱到神所。叩頭言。我生來不作惡。但為狂人所抱。婦便得活。夫默然而慚。佛言。當知一切女人。奸詐如是。不可信也。
又十誦律云。佛在舍衛國。有一婆羅門生女。面貌端正顏色清凈。名曰妙光。相師占曰。是女后當與五百男共通。諸人聞已。女年十二無有求者。時婆羅門有鄰比估客。常入海采寶。是估客。于樓上遙見是女即生欲心。問餘人言。是誰女耶。答是某甲婆羅門女。有取者耶。答言無。有求者耶。答言未也。問何故無人求
【現代漢語翻譯】 現代漢語譯本：吃完飯就離開了。國王問太子：『你因何得知此事？』太子回答說：『我母親巡視國都，我為她駕車。母親打開車窗，伸出手來，讓人看見她。我想到女人容易產生許多淫慾，便假裝肚子疼，返回山中去見梵志（苦行者）。我看見梵志把婦人藏在腹中。像這樣看來，女人的姦情是無法杜絕的。』希望大王赦免後宮，讓她們自由行動。國王敕令後宮，想離開的就任憑她們的意願。』師父說：『天下最不可信任的，就是女人啊。』
又《舊譬喻經》中說：過去有四種姓的人家，把妻子藏起來不讓人看見。妻子讓一個青衣婢女挖地道，與一個銀匠私通。丈夫後來發現了妻子的姦情。妻子說：『我今生沒有做過邪淫之事，你不要胡說。』丈夫說：『我不相信你，我要帶你到神樹那裡去發誓。』妻子說：『很好。』丈夫持齋七日，才進入齋室。妻子偷偷地告訴銀匠：『你假裝發狂，在市場上逢人就抱，拉拉扯扯地戲弄他們。』丈夫齋戒完畢，就帶著妻子出門。妻子說：『我沒有看見市場，你帶我經過市場。』銀匠便跑來抱住她，假裝發狂倒在地上。妻子便大聲呼叫她的丈夫：『為什麼要讓人抱我呢？』丈夫說：『這是個瘋子，何必在意。』夫婦一同來到神樹那裡，叩頭說：『我生來沒有做過惡事，只是被瘋子抱了一下。』妻子便得以活命。丈夫默默地感到慚愧。佛說：『應當知道，一切女人，奸詐就是這樣，不可信任啊。』
又《十誦律》中說：佛陀在舍衛國（古印度王國）時，有一個婆羅門（古印度祭司階層）生了一個女兒，面容端正，容顏清凈，名叫妙光。相士占卜說：『這個女子將來會與五百個男人發生關係。』眾人聽了之後，女子到了十二歲，也沒有人來求婚。當時，婆羅門有一個鄰居是商人，經常入海采寶。這個商人，在樓上遠遠地看見這個女子，就生起了淫慾之心。問別人說：『這是誰家的女兒？』回答說是某甲婆羅門家的女兒。『有人娶她嗎？』回答說沒有。『有人求婚嗎？』回答說還沒有。問：『為什麼沒有人求婚？』
【English Translation】 English version: After eating, he left. The king asked the prince, 'How did you know about this?' The prince replied, 'My mother was inspecting the kingdom, and I was driving her chariot. My mother opened the curtain and extended her hand, allowing people to see her. I thought that women are prone to many lustful desires, so I feigned a stomach ache and returned to the mountains to see the Brahmachari (ascetic). I saw the Brahmachari hiding a woman in his belly. It seems that a woman's infidelity cannot be prevented.' I hope Your Majesty will pardon the women in the palace and allow them to move freely. The king ordered the women in the palace to do as they pleased if they wanted to leave.' The master said, 'The most untrustworthy thing in the world is a woman.'
Also, the Old Parable Sutra says: In the past, there were people of four castes who hid their wives and did not allow people to see them. The wife had a servant girl in green clothes dig a tunnel to have an affair with a silversmith. The husband later discovered his wife's infidelity. The wife said, 'I have not committed any adultery in this life, do not speak nonsense.' The husband said, 'I do not believe you, I will take you to the sacred tree to swear an oath.' The wife said, 'Very well.' The husband fasted for seven days before entering the fasting chamber. The wife secretly told the silversmith, 'Pretend to be crazy, grab and pull people in the market, and make fun of them.' After the husband finished fasting, he took his wife out. The wife said, 'I have not seen the market, take me through the market.' The silversmith ran over and hugged her, pretending to be crazy and lying on the ground. The wife shouted to her husband, 'Why are you letting people hug me?' The husband said, 'This is a madman, why bother recording it.' The couple went to the sacred tree together, kowtowed and said, 'I have not done any evil in my life, but I was hugged by a madman.' The wife was able to live. The husband was silently ashamed. The Buddha said, 'You should know that all women are treacherous like this, and cannot be trusted.'
Also, the Tenfold Vinaya says: When the Buddha was in Shravasti (ancient Indian kingdom), there was a Brahmin (ancient Indian priestly class) who had a daughter, with a beautiful face and pure complexion, named Miaoguang. A fortune teller predicted, 'This woman will have relations with five hundred men in the future.' After everyone heard this, when the girl reached the age of twelve, no one proposed marriage. At that time, a neighbor of the Brahmin was a merchant who often went to sea to collect treasures. This merchant saw the girl from afar on the building and developed lustful thoughts. He asked others, 'Whose daughter is this?' The answer was that she was the daughter of a certain Brahmin. 'Is anyone marrying her?' The answer was no. 'Is anyone proposing marriage?' The answer was not yet. He asked, 'Why is no one proposing marriage?'
耶。答曰。此女有一過罪。相師占曰。是女后當與五百男子共通。所以無求者。時估客念言。除沙門釋子。無入我舍者。即往求取。女到未久。估客結伴欲入海中。喚守門者語言。我欲入海。莫聽男子強入我舍。除沙門釋子。此是無過。答言爾。去後沙門于舍乞食。是女見已語言。共我行欲。諸比丘不知白佛。佛言。此舍必有非梵行。汝不應往。此女后得病。于夜命終。其家人以莊嚴具。合棄死處。時有五百群賊。於此處行。見死女即生欲心。便就行欲。是女先語沙門婆羅門。共我行欲。以此因緣故墮惡道。在彼國北方。生作淫龍。名毗摩達多。
正報頌曰。
邪淫入地獄 登彼刀葉林 熱鐵釘其口 洋銅灌入心 毒龍碎骨髓 金剛鼠食陰 銅柱緣上下 鐵床臥隱深
習報頌曰。
昏淫亂情色 受苦無表裡 餘業得人身 自妻恒背己 彼此懷猜忌 孰肯順情旨 稍有性靈人 寧得無慚恥
妄語緣第四
惟夫稟形人世。逢斯穢濁之時。受質偽身。恒在虛詐之境。所以妄想虛構。惑倒交懷。違心背理。出語皆虛。誑惑前人。令他妄解。致使萬苦爭纏百憂總萃。種虛妄之因感得輕賤之報。地獄重苦更加湯炭。迷法亂真。寔由妄語也。
如正法念經偈言
【現代漢語翻譯】 現代漢語譯本： 耶（語氣詞）。答道：『這個女子有一個過錯。相士占卜說，這個女子以後會和五百個男子發生關係。所以沒有人來求娶。』當時有個商人心裡想：『除了沙門釋子（佛教出家人），沒有人能進入我的家。』就前去求娶。女子到家沒多久，商人結伴準備出海。他叫來守門人說：『我要出海，不要讓男子強行進入我的家，除了沙門釋子（佛教出家人），他們沒有過錯。』守門人答應說：『好的。』商人走後，有個沙門（出家人）到他家乞食。這個女子看見后說：『和我行淫。』眾比丘（出家人）不知道，就去稟告佛陀。佛陀說：『這個家一定有不清凈的行為，你們不應該去。』這個女子後來得了病，在夜裡去世。她的家人用莊嚴的器具，把她丟棄在墳地。當時有五百個強盜，從這裡經過。看見死去的女子，就生起淫慾之心，便和她行淫。這個女子先前對沙門（出家人）和婆羅門（印度教修行者）說：『和我行淫。』因為這個因緣，所以墮入惡道。在那個國家的北方，轉生為一條淫龍，名叫毗摩達多（Vimadatta）。
正報頌說：
邪淫墮入地獄，登上那刀葉林； 熱鐵釘住她的口，滾燙銅水灌入心； 毒龍啃噬她的骨髓，金剛鼠啃食其陰； 銅柱纏繞上下爬，鐵床深處臥藏身。
習報頌說：
昏昧愚癡無智慧，受苦無有窮盡時； 餘業報盡得人身，自己的妻子常背離； 彼此之間常猜忌，誰肯順從你的心意？ 稍有靈性之人啊，怎能沒有慚愧之心！
妄語緣第四
唉，凡是稟受形體來到人世的，都處在污穢混濁的時代。承受虛假的身體，總是處在虛妄欺詐的環境中。所以妄想虛構，迷惑顛倒交織在心中。違背良心和道理，說出的話都是虛假的。欺騙迷惑他人，使他人產生錯誤的理解。導致各種痛苦纏繞，各種憂愁聚集。種下虛妄的因，感得輕賤的果報。地獄的深重苦難，還要加上湯火燒煮。迷惑佛法，擾亂真理，實在是因為妄語啊。
如《正法念經》的偈頌所說：
【English Translation】 English version: 『Yes.』 He replied, 『This woman has one fault. A fortune-teller predicted that this woman would eventually have relations with five hundred men. That's why no one seeks her hand.』 At that time, a merchant thought to himself, 『Except for the Shramana Shakyaputra (Buddhist monks), no one can enter my house.』 So he went to seek her hand. Not long after the woman arrived at his house, the merchant and his companions prepared to go to sea. He called the gatekeeper and said, 『I am going to sea. Do not allow any men to forcibly enter my house, except for the Shramana Shakyaputra (Buddhist monks), they are without fault.』 The gatekeeper replied, 『Okay.』 After the merchant left, a Shramana (monk) came to his house to beg for food. When the woman saw him, she said, 『Have sexual relations with me.』 The Bhikshus (monks) did not know about this, so they reported it to the Buddha. The Buddha said, 『There must be impure conduct in this house. You should not go there.』 Later, this woman became ill and died at night. Her family used ornate decorations and discarded her body in the graveyard. At that time, five hundred bandits were passing by this place. When they saw the dead woman, they became lustful and had sexual relations with her. This woman had previously said to the Shramanas (monks) and Brahmins (Hindu ascetics), 『Have sexual relations with me.』 Because of this cause and condition, she fell into the evil realms. In the north of that country, she was reborn as a lustful dragon named Vimadatta (Vimadatta).』
The verse on direct retribution says:
『Evil sexual conduct leads to hell, ascending the forest of sword leaves; Hot iron nails pierce her mouth, molten copper is poured into her heart; Poisonous dragons gnaw at her bones, Vajra rats devour her genitals; Climbing up and down the copper pillar, lying hidden deep in the iron bed.』
The verse on habitual retribution says:
『Darkness and ignorance prevail, suffering without end; Remaining karma leads to human rebirth, one's own wife constantly betrays; Mutual suspicion and jealousy, who is willing to follow your desires? A person with a little bit of spirit, how can they be without shame!』
The Fourth Condition: False Speech
Alas, those who receive a form and come into the world are in a defiled and turbid time. Enduring a false body, they are always in a realm of falsehood and deceit. Therefore, deluded thoughts and fabrications, confusion and inversion intertwine in the mind. Violating conscience and reason, the words spoken are all false. Deceiving and misleading others, causing them to have wrong understandings. Leading to various sufferings and worries gathering together. Planting the cause of falsehood, one receives the retribution of being despised. The heavy suffering of hell is compounded by boiling in hot water and burning with charcoal. Deluding the Dharma and disturbing the truth is truly due to false speech.
As the verse in the Sutra on the Correct Contemplation of the Dharma says:
。
妄語言說者 惱一切眾生 彼常如黑暗 有命亦同死 語刀自割舌 云何舌不墮 若妄語言說 則失實功德 若人妄說語 口中有毒蛇 刀在口中住 焰火口中然 口中毒是毒 蛇上毒非毒 口毒割眾生 命終墮地獄 若人妄說語 自口中出膿 舌則是泥濁 舌亦如熾火 若人妄讒語 彼人速輕賤 為善人舍離 天則不攝護 常憎嫉他人 與諸眾生惡 方便惱亂他 因是入地獄
又優婆塞戒經偈云。
若復有人 樂於妄語 是人現得 惡口惡色 所言雖實 人不信受 眾皆增惡 不喜見之 是名現世 惡業之報 舍此身已 入于地獄 受大苦楚 飢渴熱惱 是名後世 惡業之報 若得人身 口不具足 所說雖實 人不信受 見者不樂 雖說正法 人不樂聞 是一惡人 因緣力故 一切外物 資生減少
以此證知。妄語之人三世受苦。
又禪秘要經云。若有四眾。于佛法中。為利養故貪求無厭。為好名聞。而假偽作惡。實不坐禪。身口放逸。行放逸行。貪利養故。自言坐禪。如是比丘。犯偷蘭遮。過時不說。自不改悔。經須臾間即犯十三僧殘。若經一日至於二日。當知
【現代漢語翻譯】 現代漢語譯本 說妄語的人，會惱害一切眾生。 這樣的人常常如同身處黑暗之中，即使活著也如同死去一般。 他的言語如刀，自己割傷自己的舌頭，為何舌頭還不掉落呢？ 如果說了虛妄不實的話，就會失去真實的功德。 如果有人說妄語，他的口中就像有毒蛇一樣。 刀子住在他的口中，火焰在他的口中燃燒。 口中的毒才是真正的毒，蛇身上的毒還算不上毒。 口中的毒會割傷眾生，使他們命終后墮入地獄。 如果有人說妄語，他的口中會流出膿血。 他的舌頭就像泥漿一樣污濁，他的舌頭也像熾熱的火焰。 如果有人說虛妄的讒言，這個人會很快被人輕賤。 會被善良的人捨棄，天神也不會保護他。 他常常憎恨嫉妒他人，與一切眾生結惡緣。 想方設法地惱亂他人，因此墮入地獄。
《優婆塞戒經》的偈頌中說：
如果有人喜歡說妄語，這個人今生會得到惡語和醜陋的容貌的報應。 即使他說的是實話，人們也不會相信。 大家都會增加對他的厭惡，不喜歡見到他。這叫做現世的惡業報應。 捨棄這個身體之後，會墮入地獄，遭受巨大的痛苦。 忍受飢渴和熱惱，這叫做後世的惡業報應。 如果能夠得到人身，他的口齒也不會健全。 即使說的是實話，人們也不會相信，見到他的人也不會高興。 即使宣說正法，人們也不喜歡聽聞。這個惡人因為惡業的緣故，一切外在的資生之物都會減少。
由此可以證明，說妄語的人三世都會遭受痛苦。
《禪秘要經》中說：如果有四眾弟子（比丘、比丘尼、優婆塞、優婆夷），在佛法中，爲了貪圖利養而貪得無厭，爲了博取好名聲，而虛假偽裝作惡，實際上不坐禪，身口放逸，行為放蕩。因為貪圖利養的緣故，自己說在坐禪。這樣的比丘，犯了偷蘭遮罪（一種罪名）。經過一段時間不說出來，不自我懺悔，很短的時間內就犯了十三僧殘罪（一種重罪）。如果經過一天到兩天，應當知道
【English Translation】 English version Those who speak false words annoy all sentient beings. They are constantly in darkness, and even alive, they are like the dead. Their words are like knives, cutting their own tongues. Why doesn't the tongue fall off? If one speaks falsely, one loses the merit of truthfulness. If someone speaks lies, it is as if there is a poisonous snake in their mouth. A knife dwells in their mouth, and flames burn within it. The poison in the mouth is the real poison; the poison on a snake is not. The poison in the mouth cuts sentient beings, causing them to fall into hell after death. If someone speaks lies, pus flows from their mouth. Their tongue is like muddy sludge, and their tongue is also like blazing fire. If someone speaks false slanders, they will quickly be despised. They will be abandoned by virtuous people, and the gods will not protect them. They constantly hate and are jealous of others, creating evil karma with all sentient beings. They try to disturb others by any means, and therefore fall into hell.
The Upasaka Precept Sutra (優婆塞戒經) says in a verse:
If someone enjoys speaking lies, they will receive the retribution of foul language and an ugly appearance in this life. Even if they speak the truth, people will not believe them. Everyone will increase their aversion to them and dislike seeing them. This is called the retribution of evil karma in this present life. After abandoning this body, they will fall into hell and suffer great torment. Enduring hunger, thirst, and heat, this is called the retribution of evil karma in the next life. If they are able to obtain a human body, their mouth will not be complete. Even if they speak the truth, people will not believe them, and those who see them will not be happy. Even if they preach the Dharma (正法), people will not want to hear it. Because of the power of this evil person's karma, all external necessities for life will be reduced.
From this, it can be proven that those who speak lies will suffer in the three lifetimes.
The Chanmiyao Jing (禪秘要經) says: If there are the four assemblies (四眾) [bhikshus (比丘), bhikshunis (比丘尼), upasakas (優婆塞), and upasikas (優婆夷)], in the Buddha Dharma (佛法), for the sake of profit and offerings, they are insatiably greedy, and for the sake of a good reputation, they falsely pretend to be virtuous, but in reality, they do not meditate, their body and mouth are unrestrained, and their actions are unrestrained. Because of greed for profit and offerings, they claim to be meditating. Such a bhikshu (比丘) commits the sthulanacchaya (偷蘭遮) offense [a type of offense]. If they do not confess it after a period of time and do not repent, they will commit the thirteen sanghavasesa (僧殘) offenses [a serious offense] in a very short time. If it has been one or two days, it should be known that
此比丘是人中賊羅剎魁膾。必墮惡道。犯大重罪。若比丘比丘尼。實不見白骨自言見白骨。乃至阿那般那。是比丘比丘尼。誑惑諸天龍鬼神等。此惡人輩是魔波旬種。為妄語故。自說言我得不凈觀乃至頂法。此妄語人。命終之後。疾于電雨。必定當墮阿鼻地獄。壽命一劫。從地獄出。墮餓鬼中。八千歲時。啖熱鐵丸。從餓鬼出墮畜生中。身恒負重。死復剝皮。經五百身。還生人中。聾盲瘖啞癃殘百病。以為衣服。如是經苦不可具說。
又正法念經偈云。
甘露及毒藥 皆在人舌中 甘露謂實語 妄語則為毒 若人須甘露 彼人住實語 若人須毒者 彼人妄語說 毒不決定死 妄語則決定 若人妄語說 彼得言死人 妄語不自利 亦不益他人 若自他不樂 云何妄語說 若人惡分別 喜樂妄說語 飛墮火刀上 得如是苦惱 毒害雖甚惡 唯能殺一身 妄語惡業者 百千身被壞
又佛說須賴經云。佛言。夫妄言者。為自欺身亦欺他人。妄言者。令人身臭。心口無信。令其心惱。妄言者。令其口臭。令其身色大神所棄。妄言者。亡失一切諸善本。於己愚冥迷失善路。妄言者。一切惡本。斷絕善行閑居之本。
又正法念經。閻羅王。責疏罪人。說偈言
【現代漢語翻譯】 現代漢語譯本： 這個比丘是人中的賊人、羅剎（Rakshasa，惡鬼）中的魁首。必定墮入惡道，犯下極大的罪過。如果比丘、比丘尼，實際上沒有見到白骨卻謊稱見到白骨，乃至在修習阿那般那（Anapanasati，入出息念）時也說謊，那麼這個比丘、比丘尼，就是在誑騙諸天、龍、鬼神等。這些惡人是魔波旬（Mara Papman，欲界第六天之魔王）的後代。因為說妄語的緣故，自己說我得到了不凈觀乃至頂法。這些說妄語的人，命終之後，比閃電和下雨還要快，必定會墮入阿鼻地獄（Avici Hell，無間地獄），壽命長達一劫。從地獄出來后，墮入餓鬼道中，八千歲的時間裡，都要吞食熱鐵丸。從餓鬼道出來后，墮入畜生道中，身體總是揹負重物，死了還要被剝皮，經歷五百世。之後轉生為人，也會是聾子、瞎子、啞巴、駝背，以及各種殘疾和疾病纏身，以此作為衣裳。像這樣的痛苦，無法一一述說。
《正法念經》中的偈頌說：
甘露和毒藥，都在人的舌頭中。 甘露指的是真實語，妄語就是毒藥。 如果有人需要甘露，那人就應該說真實語。 如果有人需要毒藥，那人就應該說妄語。 毒藥不一定致人死地，但妄語一定會。 如果有人說妄語，那他就可以說是死人。 妄語對自己沒有好處，對他人也沒有益處。 如果自己和他人都不快樂，為什麼要說妄語呢？ 如果有人惡劣地分別，喜歡說虛妄的話語， 就會像飛蛾撲火、刀山劍樹一般，得到這樣的苦惱。 毒藥的危害雖然很可怕，但只能殺死一個人的身體， 而造作妄語惡業的人，百千身體都會被摧毀。
《佛說須賴經》中說：佛說，說妄語的人，既欺騙自己也欺騙他人。說妄語的人，會讓人身體發出臭味，心口不一，失去信用，使人心生煩惱。說妄語的人，會使口中發出臭味，使身體和容貌被大神所拋棄。說妄語的人，會喪失一切諸善的根本，使自己愚昧昏暗，迷失善良的道路。說妄語的人，是一切罪惡的根本，斷絕一切善行和閑居修行的根本。
《正法念經》中，閻羅王（Yama，地獄之王）斥責犯下罪過的人，用偈頌說道：
【English Translation】 English version: This Bhikkhu (Buddhist monk) is a thief among men, the chief of Rakshasas (evil spirits). He will surely fall into evil realms and commit great sins. If a Bhikkhu or Bhikkhuni (Buddhist nun) has not actually seen white bones but claims to have seen them, or even lies about practicing Anapanasati (mindfulness of breathing), then this Bhikkhu or Bhikkhuni is deceiving gods, dragons, ghosts, and spirits. These evil people are the descendants of Mara Papman (the demon king of the sixth heaven of the desire realm). Because of lying, they claim to have attained the Impurity Contemplation or even the highest Dharma. These liars, after death, will fall into Avici Hell (the hell of incessant suffering) faster than lightning and rain, with a lifespan of one kalpa (an aeon). After emerging from hell, they will fall into the realm of hungry ghosts, where they will devour hot iron balls for eight thousand years. After emerging from the realm of hungry ghosts, they will fall into the animal realm, constantly carrying heavy burdens and being skinned after death, for five hundred lifetimes. Then, when reborn as humans, they will be deaf, blind, mute, hunchbacked, crippled, and afflicted with hundreds of diseases as their clothing. Such suffering is indescribable.
Furthermore, the verses in the Saddharma-smṛty-upasthāna Sūtra (The Sutra on the Establishment of Mindfulness of the True Dharma) say:
Nectar and poison, both are in the tongue of man. Nectar refers to truthful speech, while lying is poison. If someone needs nectar, that person should abide in truthful speech. If someone needs poison, that person should speak lies. Poison does not necessarily cause death, but lying certainly does. If someone speaks lies, that person can be said to be dead. Lying is not beneficial to oneself, nor does it benefit others. If neither oneself nor others are happy, why speak lies? If someone makes evil distinctions and delights in speaking false words, they will fall onto fire and knives, and suffer such torment. Although the harm of poison is terrible, it can only kill one body, but those who create the evil karma of lying will have hundreds of thousands of bodies destroyed.
Furthermore, the Sūtra Spoken by the Buddha on Susron says: The Buddha said, 'Those who lie deceive themselves and deceive others. Those who lie cause their bodies to emit a foul odor, and their words lack credibility, causing distress to others. Those who lie cause their mouths to emit a foul odor, and their bodies and appearances are abandoned by the great gods. Those who lie lose all the roots of goodness, becoming foolish and ignorant, and losing the path of goodness. Those who lie are the root of all evil, cutting off all good deeds and the basis for peaceful dwelling.'
Furthermore, in the Saddharma-smṛty-upasthāna Sūtra, Yama (the King of Hell) rebukes the guilty, saying in verse:
。
實語得安樂 實語得涅槃 妄語生苦果 今來在此受 若不捨妄語 則得一切苦 實語不須買 易得而不難 實非異國來 非從異人求 何故舍實語 喜樂妄語說 妄語言說者 是地獄因緣 因緣前已作 唱喚何所益 妄語第一火 尚能燒大海 況燒妄語人 猶如燒草木 若人捨實語 而作妄言說 如是癡惡人 棄寶而取石 若人不自愛 而愛于地獄 自身妄語火 此處自燒身 實語甚易得 莊嚴一切人 捨實語妄說 癡故到此處
又智度論說偈云。
實語第一戒 實語昇天梯 實語小如大 妄語入地獄
又薩婆多論云。不妄語者。若說法議論傳語一切是非。莫自稱為是。常令推寄有本。則無過也。不爾斧在口中。又十誦律云。若語高姓人。云是下賤。若語兩眼人。云是一眼。並得妄語。又語一眼人汝是瞎眼人。並得輕惱他罪。
正報頌曰。
妄語誑人巧 地獄受罪拙 焰鋸解其形 熱鐵耕其舌 灌之以洋銅 [厭/石]之以剛鐵 悲痛碎骨髓 呻吟常嗚咽
習報頌曰。
妄語入三塗 三塗罪已決 餘業生人道 被謗常憂結 還為他所誑 恨心如火熱 智者勿尤人
【現代漢語翻譯】 現代漢語譯本 說實話能得到安樂，說實話能證得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。 說謊話會產生痛苦的果報，現在就在這裡承受。 如果不捨棄說謊，就會得到一切痛苦。 說實話不需要花錢買，容易得到而且不難。 實話不是從別的國家來的，也不是從別人那裡求來的。 為什麼捨棄實話，喜歡說虛妄的話呢？ 說謊話的人，這是下地獄的因緣。 （下地獄的）因緣之前已經造作了，現在呼喊有什麼用呢？ 妄語是第一大火，甚至能燒乾大海。 何況焚燒說謊的人，就像焚燒草木一樣。 如果有人捨棄實話，而說虛妄的話。 這樣的愚癡惡人，就像丟棄寶物而撿石頭一樣。 如果有人不愛惜自己，卻喜愛地獄。 自身說謊的火焰，就在這裡焚燒自身。 說實話很容易得到，能莊嚴一切人。 捨棄實話而說謊話，因為愚癡的緣故才到這種地步。
《智度論》里說偈頌道： 說實話是第一條戒律，說實話是昇天的階梯。 說實話能使小事變大，說謊話會墮入地獄。
《薩婆多論》（Sarvastivada，佛教部派之一）中說：不說謊的人，在說法、議論、傳話以及一切是非問題上，不要自認為是正確的，常常要依據可靠的來源，這樣就沒有過失。不然的話，就像口中含著斧頭（自害）。《十誦律》中說：如果對高姓的人說他是**，如果對雙眼健全的人說他是一隻眼，都算是說謊。又對一隻眼的人說你是瞎眼人，也算是輕慢惱害他人的罪過。
正報頌說： 說謊欺騙人很巧妙，在地獄裡受罪卻很笨拙。 用火焰鋸子鋸開他的身體，用燒紅的鐵犁耕他的舌頭。 灌入滾燙的銅汁，用堅硬的鐵錘錘擊。 悲痛碎裂骨髓，**常常嗚咽。
習報頌說： 說謊會墮入地獄、餓鬼、畜生三惡道（三塗）。 三惡道的罪報已經確定。 剩餘的業力使他轉生為人，也會常常因為被誹謗而憂愁。 還會被別人欺騙，怨恨的心情像火一樣熱烈。 智者不要責怪別人。
English version Speaking truthfully brings happiness, speaking truthfully leads to Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Telling lies produces painful consequences, which are now being endured here. If one does not abandon lying, one will obtain all suffering. Speaking truthfully does not require buying; it is easy to obtain and not difficult. Truth does not come from another country, nor is it sought from another person. Why abandon truth and delight in speaking falsehoods? The one who speaks lies, this is the cause and condition for going to hell. The cause and condition (for going to hell) has already been created; what is the benefit of shouting now? Lying is the greatest fire, capable of burning up even the great ocean. How much more will it burn the liar, just as it burns grass and trees. If someone abandons truth and speaks falsehoods, Such a foolish and wicked person is like discarding treasure and picking up stones. If someone does not love themselves but loves hell, The fire of their own lies burns their own body here. Speaking truthfully is very easy to obtain and adorns everyone. Abandoning truth and speaking lies is why one reaches this state due to foolishness.
The Mahaprajnaparamita-sastra says in a verse: Speaking truthfully is the first precept; speaking truthfully is the ladder to heaven. Speaking truthfully can make small things great; lying leads to hell.
The Sarvastivada (Sarvastivada, one of the Buddhist schools) says: One who does not lie, in expounding the Dharma, discussing, transmitting words, and all matters of right and wrong, should not consider oneself to be correct. One should always rely on reliable sources, and then there will be no fault. Otherwise, it is like having an axe in one's mouth (harming oneself). The Ten Recitation Vinaya says: If one tells a person of high lineage that they are **, if one tells a person with two eyes that they have one eye, it is considered lying. Also, telling a one-eyed person that they are blind is also considered a sin of slighting and annoying others.
The verse on direct retribution says: Lying to deceive people is skillful, but suffering in hell is clumsy. Their body is sawn apart by a fiery saw, and their tongue is plowed by a hot iron plow. Molten copper is poured into them, and they are hammered with hard iron. Grief shatters their bone marrow, and ** constantly sobs.
The verse on habitual retribution says: Lying leads to the three evil paths (three realms of suffering: hell, hungry ghosts, and animals). The punishment in the three evil paths is already determined. The remaining karma causes them to be reborn as humans, but they will often be troubled by slander. They will also be deceived by others, and their resentment will be as hot as fire. The wise should not blame others.
【English Translation】 Speaking truthfully brings happiness, speaking truthfully leads to Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Telling lies produces painful consequences, which are now being endured here. If one does not abandon lying, one will obtain all suffering. Speaking truthfully does not require buying; it is easy to obtain and not difficult. Truth does not come from another country, nor is it sought from another person. Why abandon truth and delight in speaking falsehoods? The one who speaks lies, this is the cause and condition for going to hell. The cause and condition (for going to hell) has already been created; what is the benefit of shouting now? Lying is the greatest fire, capable of burning up even the great ocean. How much more will it burn the liar, just as it burns grass and trees. If someone abandons truth and speaks falsehoods, Such a foolish and wicked person is like discarding treasure and picking up stones. If someone does not love themselves but loves hell, The fire of their own lies burns their own body here. Speaking truthfully is very easy to obtain and adorns everyone. Abandoning truth and speaking lies is why one reaches this state due to foolishness.
The Mahaprajnaparamita-sastra says in a verse: Speaking truthfully is the first precept; speaking truthfully is the ladder to heaven. Speaking truthfully can make small things great; lying leads to hell.
The Sarvastivada (Sarvastivada, one of the Buddhist schools) says: One who does not lie, in expounding the Dharma, discussing, transmitting words, and all matters of right and wrong, should not consider oneself to be correct. One should always rely on reliable sources, and then there will be no fault. Otherwise, it is like having an axe in one's mouth (harming oneself). The Ten Recitation Vinaya says: If one tells a person of high lineage that they are **, if one tells a person with two eyes that they have one eye, it is considered lying. Also, telling a one-eyed person that they are blind is also considered a sin of slighting and annoying others.
The verse on direct retribution says: Lying to deceive people is skillful, but suffering in hell is clumsy. Their body is sawn apart by a fiery saw, and their tongue is plowed by a hot iron plow. Molten copper is poured into them, and they are hammered with hard iron. Grief shatters their bone marrow, and ** constantly sobs.
The verse on habitual retribution says: Lying leads to the three evil paths (three realms of suffering: hell, hungry ghosts, and animals). The punishment in the three evil paths is already determined. The remaining karma causes them to be reborn as humans, but they will often be troubled by slander. They will also be deceived by others, and their resentment will be as hot as fire. The wise should not blame others.
驗果因須滅
惡口緣第五
凡夫毒熾恚火常然。逢緣起障觸境生瞋。所以發言一怒。衝口燒心。損害前人。痛于刀割。乖菩薩之善心。違如來之慈訓。故業報差別經偈云。
粗言觸惱人 好發他陰私 剛強難調伏 生焰口餓鬼
又智度論云。或有餓鬼。先世惡口。好以粗語加彼眾生。眾生增惡。見之如仇。以此罪故墮餓鬼中。又法句經云。雖為沙門。不攝身口。粗言惡說。多所中傷。眾所不愛。智者不惜。身死神去輪轉三塗。自生自死苦惱無量。諸佛賢聖所不愛惜。假令眾生。身雖無過。不慎口業。亦墮惡道。故論云。時有一鬼。頭似豬頭。臭蟲從口出。身有金色光明。是鬼宿世作比丘。惡口罵詈客比丘。身持凈戒故身有光明。口有惡言故臭蟲從口出。
又增一阿含經云。寧以利劍截割其舌。不以惡言粗語墮三惡道。又護口經云。過去迦葉如來出現於世。敷說法教。教化已周。于無餘泥洹界而般涅槃后。時有三藏比丘。名曰黃頭。眾僧告敕。一切雜使不命卿涉。但與諸後學者說諸妙法。時三藏比丘。內心輕蔑。不免僧命。便與後學。敷演經義。喚受義曰。速前象頭。次喚第二者曰馬頭。復喚駱駝頭。豬頭。羊頭。師子頭。虎頭。如是喚眾獸之類不可稱數。雖授經義不免其罪。
【現代漢語翻譯】 現代漢語譯本： 驗證因果報應必定會消滅。
惡口之緣第五
凡夫的嗔毒熾盛，嗔恚的火焰常常燃燒。遇到因緣就會產生障礙，接觸到外境就會生起嗔恨。所以一發怒就口出惡言，惡語傷人，如同烈火焚燒自己的心。對他人造成的傷害，比刀割還要痛苦。這違背了菩薩的善良之心，也違背瞭如來佛的慈悲教誨。所以《業報差別經》中的偈頌說：
『粗暴的言語觸惱他人，喜歡揭發別人的隱私，剛強頑固難以調伏，死後會轉生為焰口餓鬼。』
又《智度論》中說：『有些餓鬼，前世喜歡惡口罵人，用粗暴的語言加害眾生，使眾生對他們更加憎恨，視他們如仇敵。因為這種罪過，所以墮入餓鬼道中。』又《法句經》中說：『即使身為沙門（shā mén，出家修道者），如果不約束自己的身口意，言語粗俗惡劣，就會傷害很多人，不被大眾喜愛，智者也不會憐惜。身死神識離去後，將在地獄、餓鬼、畜生三惡道中輪迴，自生自死，痛苦無量。諸佛賢聖都不會喜愛憐惜這樣的人。』 即使眾生自身沒有過錯，如果不謹慎自己的口業，也會墮入惡道。所以論中說：『當時有一個鬼，頭長得像豬頭，臭蟲從口中爬出來，身上卻有金色光明。這個鬼前世是個比丘（bǐ qiū，佛教出家男眾），因為惡口謾罵其他比丘，雖然持守清凈的戒律，所以身上有光明，但因為口出惡言，所以有臭蟲從口中爬出。』
又《增一阿含經》中說：『寧可用鋒利的劍割斷自己的舌頭，也不要因為惡言粗語而墮入三惡道。』又《護口經》中說：『過去迦葉如來（Jiā yè rú lái，過去七佛之一）出現於世間，宣講佛法教義，教化完畢后，在無餘涅槃（ní huán，佛教指解脫生死輪迴的境界）界般涅槃（bān niè pán，佛教指佛或阿羅漢去世）后。當時有一位三藏比丘（sān zàng bǐ qiū，精通經、律、論三藏的出家眾），名叫黃頭。僧團告誡他，一切雜事都不要讓他參與，只讓他為後來的學法者講解精妙的佛法。當時這位三藏比丘內心輕蔑，但又不敢違抗僧團的命令，於是就為後來的學法者講解經義，他稱呼前來受教的人說：『快點過來，像頭！』接著稱呼第二個人說：『馬頭！』又稱呼駱駝頭、豬頭、羊頭、獅子頭、老虎頭。』像這樣稱呼各種獸頭的例子數不勝數。雖然他傳授了經義，但仍然無法免除他的罪過。
【English Translation】 English version: The retribution of karma must be extinguished.
The Fifth Cause of Evil Speech
Ordinary people's poison of anger is rampant, and the fire of hatred is constantly burning. When encountering conditions, obstacles arise, and when touching external objects, anger arises. Therefore, when anger erupts, evil words come out of the mouth, burning one's own heart. The harm caused to others is more painful than being cut by a knife. This violates the Bodhisattva's (pú sà, enlightened being) good intentions and the Tathagata's (rú lái, 'Thus Come One', an epithet of the Buddha) compassionate teachings. Therefore, the verse in the Karma Differentiation Sutra says:
'Harsh words offend people, liking to expose others' privacy, being stubborn and difficult to tame, one will be reborn as a flaming-mouthed hungry ghost.'
Furthermore, the Mahaprajnaparamita Sastra says: 'Some hungry ghosts, in their previous lives, liked to curse people with evil mouths, using harsh language to harm sentient beings, causing them to hate them even more, viewing them as enemies. Because of this sin, they fall into the realm of hungry ghosts.' Also, the Dhammapada says: 'Even if one is a Shramana (shā mén, a wandering ascetic), if one does not restrain one's body, speech, and mind, and speaks coarsely and evilly, one will harm many, not be loved by the masses, and not be cherished by the wise. After death, the spirit departs and revolves in the three evil realms (hell, hungry ghost, animal), self-born and self-dying, with immeasurable suffering. Such a person is not loved or cherished by Buddhas and sages.' Even if sentient beings themselves have no faults, if they are not careful about their speech karma, they will also fall into evil realms. Therefore, the treatise says: 'At that time, there was a ghost with a head like a pig's head, and foul insects came out of its mouth, but its body had golden light. This ghost was a Bhikkhu (bǐ qiū, a Buddhist monk) in a previous life, because he cursed other Bhikkhus with an evil mouth. Although he maintained pure precepts, his body had light, but because he spoke evil words, foul insects came out of his mouth.'
Furthermore, the Ekottara Agama Sutra says: 'It is better to cut off one's tongue with a sharp sword than to fall into the three evil realms because of evil and coarse language.' Also, the Sutra on Guarding the Mouth says: 'In the past, Kasyapa Buddha (Jiā yè rú lái, one of the past seven Buddhas) appeared in the world, expounding the Dharma teachings, and after completing his teachings, he entered Parinirvana (bān niè pán, the death of a Buddha or Arhat) in the realm of Nirvana (ní huán, the state of liberation from the cycle of birth and death) without remainder. At that time, there was a Tripitaka Bhikkhu (sān zàng bǐ qiū, a monk who is versed in the three baskets of Buddhist scriptures) named Yellow Head. The Sangha (sēng, monastic community) instructed him not to be involved in any miscellaneous affairs, but only to explain the wonderful Dharma to later learners. At that time, this Tripitaka Bhikkhu was contemptuous in his heart, but he did not dare to disobey the Sangha's orders, so he explained the meaning of the scriptures to the later learners. He called out to those who came to receive instruction, saying: 'Come quickly, Elephant Head!' Then he called the second person, saying: 'Horse Head!' He also called out Camel Head, Pig Head, Sheep Head, Lion Head, Tiger Head.' There were countless examples of calling out various animal heads like this. Although he transmitted the meaning of the scriptures, he still could not escape his sin.
身壞命終入地獄中。經歷數千萬劫。受苦無量。餘罪未畢。從地獄出生大海中。受水性形。一身百頭形體極大。異類見之皆悉馳走。
又出曜經云。昔佛在世時。尊者滿足。詣餓鬼界。見一餓鬼形狀醜陋。見者毛豎莫不畏懼。身出熾焰如大火聚。口出疽蟲。膿血流溢臭氣叵近。或口出火長數十丈。或眼耳鼻身體支節。放諸火焰長數十丈。唇口垂倒像如野豬。身體縱廣一由旬也。手自抓摑。舉聲㘁哭。馳走東西。滿足見問。汝作何罪今受此苦。餓鬼報曰。吾昔出家。戀著房舍慳貪不捨。自恃豪族出言臭惡。若見持戒精進比丘。輒復罵辱。戾口戾眼或戾是非。故受此苦。寧以利刀自割其舌積劫受苦。不以一日罵謗精進持戒比丘。尊者若還閻浮提地時。以我形狀誡諸比丘。善護口過勿妄出言。見持戒者。念宣其德。自我受此餓鬼形來。數千萬歲。常受此苦。卻後命終當入地獄。說此語已㘁哭投地。如太山崩。天翻地覆。斯由口過故使然矣。
又百緣經云。有長者婦懷妊。身體臭穢都不可近。年滿生兒。連骸骨立。羸瘦憔悴。不可目視。又多糞𡱁涂身而生。年漸長大。不欲在家。貪嗜糞穢不肯舍離。父母諸親惡不欲見。驅令遠舍使不得近。即便在外常食糞穢。諸人見已。因為立字名啖婆羅。值佛出家得阿羅漢果。
【現代漢語翻譯】 現代漢語譯本 身壞命終后墮入地獄之中，經歷數千萬劫，遭受無量的痛苦。即使地獄的罪業結束，還會從地獄出生到大海中，變成水生動物的形態，長著一百個頭，形體非常巨大，其他的動物見到都會逃跑。
《出曜經》中記載，過去佛陀在世時，尊者摩訶迦葉（Mahakasyapa）前往餓鬼界，見到一個餓鬼形狀醜陋，見到的人都毛骨悚然，沒有不害怕的。它的身體發出熾熱的火焰，像巨大的火堆一樣，口中流出膿血和蛆蟲，臭氣熏天，令人難以靠近。有時口中噴出數十丈長的火焰，有時眼睛、耳朵、鼻子和身體的各個關節都放出數十丈長的火焰。嘴唇下垂，像野豬一樣，身體縱橫有一由旬（Yojana）。它用手抓撓自己，大聲嚎哭，四處奔走。摩訶迦葉見到后問道：『你做了什麼罪業，現在遭受這樣的痛苦？』餓鬼回答說：『我過去出家時，貪戀房舍，吝嗇而不肯施捨，仗恃自己是豪門貴族，口出惡言。如果見到持戒精進的比丘，就謾罵侮辱他們，歪曲事實，顛倒是非。』所以現在遭受這樣的痛苦。寧願用鋒利的刀割自己的舌頭，經歷無數劫的痛苦，也不要用一天的時間來謾罵誹謗精進持戒的比丘。尊者如果回到閻浮提（Jambudvipa）時，請用我的形狀來告誡各位比丘，要好好守護自己的口業，不要胡說八道。見到持戒的人，要稱揚他們的功德。自從我變成餓鬼以來，已經數千萬年了，一直遭受這樣的痛苦，死後還要墮入地獄。』說完這些話，就嚎哭著倒在地上，像泰山崩塌一樣，天翻地覆。這都是因為口業造成的啊。
《百緣經》中記載，有一位長者的妻子懷孕后，身體散發著臭味，令人難以靠近。足月後生下一個孩子，連著骸骨站立，非常瘦弱憔悴，令人不忍直視。而且出生時身上塗滿了糞便。孩子漸漸長大，不願意待在家裡，貪吃糞便，不肯離開。父母和親戚都厭惡他，不想見到他，把他趕到遠處，不讓他靠近。他就一直在外面吃糞便。人們見到后，給他取名叫啖婆羅（Dambhara）。後來他遇到佛陀出家，證得了阿羅漢果（Arhat）。
【English Translation】 English version After the body breaks down and life ends, one falls into hell. Experiencing countless kalpas (aeons), one suffers immeasurable pain. If the remaining sins are not exhausted, one is born from hell into the great ocean, taking the form of an aquatic creature. With a hundred heads and an extremely large body, other creatures flee at the sight of it.
The Sutra of the Collection of Verses (Udānavarga) states: In the past, when the Buddha was in the world, the Venerable Mahakasyapa (Mahakasyapa) went to the realm of hungry ghosts (Preta). He saw a hungry ghost with an ugly appearance. Those who saw it had their hair stand on end and were all afraid. Flames blazed from its body like a great fire. Ulcers and worms came out of its mouth, with pus and blood flowing out, and the stench was unbearable. Sometimes fire would come out of its mouth, extending tens of feet. Sometimes flames tens of feet long would come out of its eyes, ears, nose, and limbs. Its lips drooped down like a wild boar. Its body was one Yojana (Yojana) in length and width. It scratched itself with its hands, cried out loudly, and ran east and west. Mahakasyapa saw it and asked, 'What sins have you committed that you now suffer such pain?' The hungry ghost replied, 'In the past, when I was a monk, I was attached to my dwelling, stingy and unwilling to give it up. Relying on my noble lineage, I spoke foul words. If I saw monks who upheld the precepts and were diligent, I would scold and insult them, distorting facts and reversing right and wrong.' Therefore, I now suffer such pain. I would rather cut my own tongue with a sharp knife and suffer for countless kalpas than slander a diligent monk who upholds the precepts for even a single day. Venerable, when you return to Jambudvipa (Jambudvipa), use my appearance to warn all monks to guard their speech well and not to speak recklessly. When you see those who uphold the precepts, praise their virtues. Since I became this hungry ghost, I have suffered this pain for tens of millions of years. After this life ends, I will fall into hell.' After saying these words, it cried out and fell to the ground like a collapsing mountain, with the sky and earth overturned. This is all caused by the sins of speech.
The Sutra of One Hundred Karmic Stories (Karma-śataka) states: There was a wealthy man's wife who, when pregnant, had a foul-smelling body that was unbearable to be near. When the years were full, she gave birth to a child who stood with connected bones, emaciated and haggard, unbearable to look at. Moreover, it was born covered in feces. As it grew older, it did not want to stay at home, greedily eating feces and refusing to leave them. Its parents and relatives hated it and did not want to see it, driving it far away so that it could not come near. So it stayed outside, constantly eating feces. When people saw it, they gave it the name Dambhara (Dambhara). Later, it encountered the Buddha, became a monk, and attained the fruit of Arhat (Arhat).
由過去世時。有佛出世名拘留孫。出家為寺主。有諸檀越。洗浴眾僧訖復以香油涂身。有一羅漢。寺主見已瞋恚罵詈。汝出家人。香油涂身。如似人糞涂汝身上。羅漢愍之為現神通。寺主見已懺悔辭謝愿除罪咎。緣是惡罵。五百世中身常臭穢。不可附近。由昔出家向彼悔故。今得值我出家得道。是故眾生應護口業。莫相罵辱。
又賢愚經云。昔佛在世時。與諸比丘向毗舍離。到梨越河。見人捕魚。網得一魚身有百頭。有五百人挽不出水。是時河邊有五百人。而共放牛即借挽之。千人併力方得出水。見而怪之。眾人競看。佛與比丘往到魚所。而問魚言。汝是迦毗𪏭不。魚答言是。復問魚言。教匠汝者今在何處。魚答佛言。墮阿毗獄。阿難見已問其因緣。佛告阿難。乃往過去迦葉佛時。有婆羅門。生一男兒。字迦毗梨。聰明博達多聞第一。父死之後。其母問兒。汝今高明。世間頗有更勝汝不。兒答母言。沙門殊勝。我有所疑往問沙門。為我解說令我開解。彼若問我。我不能答。母即語言。汝今何不學習其法。兒答母言。若欲習者。當作沙門。我是白衣。何緣得學。母語兒言。汝今且可偽作沙門。學達還家。兒受母教。即作比丘經少時間。學通三藏還來歸家。母復問兒。今得勝未。兒答母言。由未勝也。母語兒言。自
{ "translations": [ "現代漢語譯本：", "過去世的時候，有佛出世，名為拘留孫佛（Kakusandha Buddha）。當時有一位出家人擔任寺院的住持。有些施主洗浴完眾僧后，又用香油塗抹他們的身體。有一位羅漢（Arhat）來到寺院，寺主看見后，心生瞋恚，辱罵他說：『你這出家人，竟然用香油塗抹身體，簡直就像用人糞塗抹在身上一樣！』羅漢憐憫他，便顯現神通。寺主見狀，立即懺悔，請求寬恕自己的罪過。因為這次惡意的辱罵，他在五百世中身體都散發著臭味，令人無法靠近。由於過去出家時曾向羅漢懺悔，所以今生才能遇到我（釋迦牟尼佛）並出家得道。因此，眾生應當守護自己的口業，不要互相辱罵。", "", "《賢愚經》中記載，過去佛在世的時候，與眾比丘前往毗舍離（Vaishali），到達梨越河（River Rohini）。他們看見有人在捕魚，捕到一條魚，身上長著一百個頭。五百個人拉網都無法將它拉出水面。當時河邊有五百個人正在放牛，便借來一起拉網。一千個人合力才將魚拉出水面。人們看到后都感到奇怪，紛紛圍觀。佛陀與比丘們來到魚所在的地方，問魚說：『你是迦毗梨（Kapilari）嗎？』魚回答說是。佛又問魚說：『教導你的工匠現在在哪裡？』魚回答佛說：『墮落在阿毗地獄（Avici Hell）中。』阿難（Ananda）看到后，詢問其中的因緣。佛告訴阿難說：『在過去迦葉佛（Kashyapa Buddha）在世的時候，有一位婆羅門（Brahmin），生了一個男孩，名叫迦毗梨。他聰明博學，知識淵博，是當時的第一。父親去世后，他的母親問他：『你現在如此聰明，世間還有比你更勝一籌的人嗎？』迦毗梨回答母親說：『沙門（Shramana，指佛教出家人）比我殊勝。我有些疑問想去請教沙門，讓他們為我解說，讓我開悟。如果他們反過來問我，我可能無法回答。』母親就說：『你為何不學習他們的法呢？』迦毗梨回答母親說：『如果想學習他們的法，就得做沙門。我是個在家居士，怎麼能學呢？』母親對他說：『你現在可以假裝做沙門，學通他們的法后再回家。』迦毗梨聽從了母親的教導，就做了比丘。經過短暫的時間，他學通了三藏（Tripitaka），然後回家了。母親又問他：『現在勝過他們了嗎？』迦毗梨回答母親說：『還沒有勝過他們。』母親對他說：『既然如此，你就去譭謗他們。』迦毗梨聽從了母親的教導，就到處譭謗沙門。』因為這個緣故，他墮入了地獄。』」 ], "english_translations": [ "English version:", "In the past, there was a Buddha named Kakusandha Buddha (拘留孫). At that time, there was a monk who was the abbot of a monastery. Some patrons, after bathing the monks, would apply fragrant oil to their bodies. An Arhat (羅漢) came to the monastery, and the abbot, seeing this, became angry and scolded him, 'You monk, applying fragrant oil to your body is like smearing human excrement on yourself!' The Arhat, out of compassion, manifested his supernatural powers. The abbot, seeing this, immediately repented and asked for forgiveness for his sins. Because of this malicious scolding, he was born with a foul-smelling body for five hundred lifetimes, making him unapproachable. Because he had repented to the Arhat when he was a monk in the past, he was able to meet me (Shakyamuni Buddha) and become enlightened in this life. Therefore, sentient beings should guard their speech and not insult each other.", "", "The Sutra of the Wise and Foolish (賢愚經) states that in the past, when the Buddha was in the world, he went with the monks to Vaishali (毗舍離) and arrived at the River Rohini (梨越河). They saw people fishing and catching a fish with a hundred heads. Five hundred people could not pull it out of the water. At that time, there were five hundred people grazing cows by the river, so they borrowed them to pull the net together. A thousand people working together finally pulled the fish out of the water. People were surprised to see it and gathered around to watch. The Buddha and the monks went to where the fish was and asked the fish, 'Are you Kapilari (迦毗梨)?' The fish replied that it was. The Buddha then asked the fish, 'Where is the craftsman who taught you?' The fish replied to the Buddha, 'He has fallen into Avici Hell (阿毗地獄).' Ananda (阿難), seeing this, asked about the cause and condition. The Buddha told Ananda, 'In the past, when Kashyapa Buddha (迦葉佛) was in the world, there was a Brahmin (婆羅門) who had a son named Kapilari. He was intelligent, learned, and the most knowledgeable of his time. After his father died, his mother asked him, 'Now that you are so intelligent, is there anyone in the world who is superior to you?' Kapilari replied to his mother, 'The Shramanas (沙門, referring to Buddhist monks) are superior to me. I have some questions that I would like to ask the Shramanas to explain to me so that I can be enlightened. If they ask me questions in return, I may not be able to answer.' His mother then said, 'Why don't you learn their Dharma?' Kapilari replied to his mother, 'If I want to learn their Dharma, I have to become a Shramana. I am a layman, how can I learn it?' His mother said to him, 'You can pretend to be a Shramana for now, learn their Dharma thoroughly, and then return home.' Kapilari followed his mother's instructions and became a monk. After a short time, he mastered the Tripitaka (三藏) and then returned home. His mother then asked him, 'Have you surpassed them now?' Kapilari replied to his mother, 'I have not surpassed them yet.' His mother said to him, 'In that case, you should slander them.' Kapilari followed his mother's instructions and slandered the Shramanas everywhere.' Because of this, he fell into hell.'" ] }
今已往。若共談論。儻不如時便可罵辱。汝當得勝。兒受母教。后論不如即便罵言。汝等沙門愚騃無識。頭如獸頭。百獸之頭無不比之。緣是罵故今受魚身。一身百頭駝驢牛馬豬羊犬等眾獸之頭無不備有。阿難問佛。何時當得脫此魚身。佛告阿難。此賢劫中。千佛過去猶故不脫此魚身。以是因緣。身口意業不可不慎。
又王玄策行傳云。佛在世時。毗耶梨城觀一切眾生有苦惱者。即欲救拔。乃觀見此國。有雞越吒二眾。總五百人。于婆(去音)羅俱末底河。網得摩梨大魚。十有八首。三十六眼。其頭多獸(自外同前)佛為說法。魚聞法已便即命終。得生天上而為天子。卻觀本身。身是大魚。蒙佛說法遂得生天。乃持諸種香花瓔珞寶珠。從天而下至佛供養。於時二眾併發心悔過。即于俱末底河北一百餘步。燒焚魚網。銅瓶盛灰埋之。向說法處於上起塔。尊像儼然至今現在。雕飾如法睹者生善。
又百緣經云。昔佛在世時。波斯匿王婦末利夫人。產生一女字曰金剛。面貌極醜。身體粗澀猶如蛇皮。頭髮粗強猶如馬尾。王見不喜。敕閉深宮不令出外。年漸長大任當嫁娶。便遣一臣。推覓一人本是豪族今貧乏者。卿可將來。臣受敕已。覓得付王。王將屏處。密私語言。聞卿豪族今者貧窮。我有一女面貌極醜。卿幸
【現代漢語翻譯】 現代漢語譯本： 『現在已經過去了。如果一起談論，萬一不如意，他們就會謾罵侮辱。你應當取勝。孩子聽從母親的教導，之後辯論不如意，就謾罵說：你們這些沙門愚蠢無知，頭就像獸頭一樣。各種獸頭沒有不被比作的。因為這種謾罵的緣故，現在承受魚身。一個身體上有一百個頭，包括駱駝、驢、牛、馬、豬、羊、狗等各種獸頭，沒有不具備的。』阿難問佛：『什麼時候才能脫離這魚身？』佛告訴阿難：『在這個賢劫中，即使一千尊佛過去了，仍然不能脫離這魚身。』因為這個因緣，身口意業不可不謹慎。
又《王玄策行傳》記載：佛在世時，在毗耶梨城觀察到一切眾生都有苦惱，就想救拔他們。於是觀察到這個國家有雞越吒二眾（Jiyue Zha Erzhong），總共五百人，在婆羅俱末底河（Poluojumo Dihe）用網捕到一條摩梨大魚（Moli Dayu），有十八個頭，三十六隻眼睛，它的頭有很多獸頭（其他部分與前文相同）。佛為它說法，魚聽了佛法后就死了，轉生到天上成為天子。他回頭觀察自己的前身，發現自己是一條大魚，因為聽了佛說法才得以昇天。於是拿著各種香花、瓔珞、寶珠，從天上下來供養佛。當時雞越吒二眾都發心懺悔過錯，就在俱末底河北面一百多步的地方，燒燬了魚網，用銅瓶盛著灰燼埋起來，在佛說法的地方建了一座塔。佛的尊像莊嚴地在那裡，直到現在仍然存在，雕飾如法，看到的人都會生起善念。
又《百緣經》記載：過去佛在世時，波斯匿王（Bosu Niwang）的夫人末利夫人（Moli Furen）生了一個女兒，名字叫金剛（Jingang）。她的面貌極其醜陋，身體粗糙乾澀，像蛇皮一樣，頭髮粗硬，像馬尾一樣。國王見了不高興，就下令把她關在深宮裡，不讓她外出。女兒漸漸長大，到了該嫁娶的年齡，國王就派一個大臣去尋找一個人，原本是豪門望族，現在貧困潦倒的。『你可以把他帶來。』大臣接受命令后，找到一個人帶去給國王。國王把他帶到僻靜的地方，秘密地對他說：『聽說你原本是豪門望族，現在貧困潦倒。我有一個女兒，面貌極其醜陋，你如果...
【English Translation】 English version: 『Now it has passed. If we discuss together, and it doesn't go well, they might scold and insult. You should prevail. The child listens to the mother's teachings, and if the subsequent debate is unfavorable, they will scold, saying: You Shramanas are foolish and ignorant, your heads are like animal heads. All kinds of animal heads are compared to it. Because of this scolding, I am now suffering in the form of a fish. One body has a hundred heads, including the heads of camels, donkeys, cows, horses, pigs, sheep, dogs, and other animals, all without exception.』 Ananda asked the Buddha: 『When will I be able to escape this fish body?』 The Buddha told Ananda: 『In this Bhadrakalpa (Xianjie), even if a thousand Buddhas have passed, you will still not be able to escape this fish body.』 Because of this cause and condition, one must be cautious in body, speech, and mind.
Furthermore, the Biography of Wang Xuan Ce (Wang Xuan Ce Xingzhuan) records: When the Buddha was in the world, in the city of Vaisali (Piyeli Cheng), he observed that all sentient beings were suffering and wanted to save them. He then observed that in this country, there were the Jiyue Zha Erzhong (雞越吒二眾) two groups, totaling five hundred people, who were using nets in the Poluojumo Dihe (婆羅俱末底河) River to catch a large Moli fish (摩梨大魚) with eighteen heads and thirty-six eyes. Its heads had many animal heads (the rest is the same as before). The Buddha preached the Dharma to it. After the fish heard the Dharma, it died and was reborn in the heavens as a Deva (heavenly being). It looked back at its previous form and realized that it was a large fish, and that it was able to be reborn in the heavens because it had heard the Buddha's Dharma. Therefore, it brought various fragrant flowers, necklaces, and precious jewels from the heavens to make offerings to the Buddha. At that time, the Jiyue Zha Erzhong (雞越吒二眾) all resolved to repent of their faults, and more than a hundred steps north of the Poluojumo Dihe (婆羅俱末底河) River, they burned the fishing nets, buried the ashes in copper bottles, and built a pagoda on the spot where the Buddha preached the Dharma. The Buddha's image is solemnly there, and it still exists today, decorated according to the Dharma, and those who see it will generate good thoughts.
Furthermore, the Hundred Karmas Sutra (Baiyuan Jing) records: In the past, when the Buddha was in the world, King Pasenadi (波斯匿王)'s wife, Queen Mallika (末利夫人), gave birth to a daughter named Vajra (金剛). Her face was extremely ugly, her body was rough and dry like snake skin, and her hair was coarse and stiff like a horse's tail. The king was displeased when he saw her, and ordered her to be confined in a deep palace, not allowing her to go outside. As the daughter gradually grew older, she reached the age for marriage, so the king sent a minister to find someone who was originally from a noble family but was now impoverished. 『You can bring him here.』 After receiving the order, the minister found someone and brought him to the king. The king took him to a secluded place and secretly said to him: 『I heard that you were originally from a noble family, but now you are impoverished. I have a daughter who is extremely ugly, if you...
納受當相供給。時此貧人。跪白王曰。正使大王以狗見賜。亦不敢違。豈況王女末利所生。王即妻之。為造宅舍門戶七重。王囑女夫。自捉戶鉤出入牢閉。勿使人見。王出財物供給女婿。無所乏少。拜為大臣。后與豪貴共為邑會。聚會之契令婦共赴。自余諸人。各將婦來。唯此大臣獨不將赴。眾人疑怪。彼人婦者。或能端正。或可極醜。不能顯現。是以不來。復於後會密共勸酒令使醉臥。解取門鉤。遣其五人造家往看。至家開門。婦疑非夫。內自克責懊惱而言。我宿何罪。為夫幽閉不睹日月。即便至心遙禮世尊。愿佛慈悲來到我前。暫救苦厄。佛知其意。即于女前地中踴出。紺發相現。其女舉頭。見佛發相。敬心歡喜。女發自然如紺青色。佛漸現面。女心倍喜。面復端正。更令粗皮自然化滅。佛悉現身令女盡見。更增歡喜。身體端正猶如天女。佛便為說種種法要。得須陀洹果。時佛去後。五人入見端正少雙。觀看已竟還閉門戶。系鉤本處。其人還家見婦端正。欣然問言。汝是何人。婦答夫言。我是汝婦。夫即語言。汝前極醜。何緣端正乃爾。婦便白夫。具說上事。婦復向夫。我欲見王。汝當爲我通白訊息。夫往白王。女郎今者欲來相見。王答女夫。莫道此事。急當牢閉慎勿令出。女夫白王。女郎今者蒙佛威神。便得端
【現代漢語翻譯】 現代漢語譯本 接受並按照（國王的）指示供養（此人）。當時，這個窮人跪著對國王說：『即使大王您賞賜我一條狗，我也不敢違抗。更何況是王女末利（Mallika，人名）所生之女呢？』國王便將女兒嫁給他，為他建造了有七重門戶的宅邸。國王囑咐女婿，親自拿著門鉤，進出都要牢牢地關好，不要讓人看見。國王拿出財物供給女婿，沒有缺少什麼。並任命他為大臣。後來，（國王）與豪門貴族共同舉辦鄉村集會，聚會時約定讓各自的妻子一同前往。其餘的人都帶著妻子來了，只有這位大臣沒有帶妻子來。眾人感到疑惑奇怪，（心想）他的妻子，或許非常端莊美麗，或許非常醜陋，不能示人，所以才不來。又在後來的聚會上，暗中勸酒，讓他喝醉睡著。解開門鉤，派了五個人到他家去看。到了他家，打開門，（大臣的）妻子懷疑不是自己的丈夫，內心責備自己，懊惱地說：『我前世犯了什麼罪，被丈夫幽禁，不見天日。』便至誠地遙向世尊（Buddha，佛陀）禮拜，祈願佛陀慈悲降臨到我面前，暫時救我脫離苦難。佛陀知道她的心意，立刻在她面前從地中涌現出來，紺青色的頭髮顯現出來。那女子抬頭，看見佛陀的頭髮，敬心歡喜。女子的頭髮自然變得像紺青色一樣。佛陀漸漸顯現出面容，女子心中更加歡喜。面容也變得端正，粗糙的面板自然消失。佛陀完全顯現出身形，讓女子完全看見，更加歡喜，身體變得端正，猶如天女一般。佛陀便為她宣說了種種法要，（女子）證得了須陀洹果（Sotapanna，入流果）。當時佛陀離開后，五個人進入（房間）看見（女子）端正無比。觀看完畢后，關上門戶，將門鉤系回原處。那人回到家，看見妻子端正美麗，高興地問道：『你是誰？』妻子回答丈夫說：『我是你的妻子。』丈夫便說：『你以前非常醜陋，為何現在變得如此端正？』妻子便將上述的事情全部告訴了丈夫。妻子又對丈夫說：『我想見國王，你應當為我通報訊息。』丈夫去稟告國王，『女郎現在想要來相見。』國王回答女婿說：『不要說這件事，趕快牢牢地關好，千萬不要讓她出來。』女婿稟告國王說：『女郎現在蒙佛陀的威神，便得端
【English Translation】 English version He accepted and provided for him according to the instructions. At that time, this poor man knelt down and said to the king, 'Even if Your Majesty were to grant me a dog, I would not dare to disobey. How much more so a daughter born of Princess Mallika (Mallika, a name)?' The king then married his daughter to him and built him a house with sevenfold doors. The king instructed his son-in-law to personally hold the door hook and to keep it tightly closed when entering and leaving, so that no one could see her. The king provided his son-in-law with wealth and goods, lacking nothing. He also appointed him as a minister. Later, (the king) and the wealthy nobles jointly held a village gathering, agreeing that their wives should attend together. All the others brought their wives, but this minister alone did not bring his wife. The people were suspicious and wondered, (thinking) that his wife might be either very beautiful or very ugly, and unable to be shown, which is why she did not come. At a later gathering, they secretly urged him to drink wine until he was drunk and asleep. They removed the door hook and sent five people to his house to see her. When they arrived at his house and opened the door, (the minister's) wife suspected that it was not her husband and blamed herself inwardly, lamenting, 'What sin did I commit in a past life that I am imprisoned by my husband, unable to see the light of day?' She then sincerely prostrated herself towards the World Honored One (Buddha, the enlightened one), praying that the Buddha would compassionately come before her and temporarily save her from suffering. The Buddha knew her intention and immediately emerged from the ground in front of her, revealing his dark blue hair. The woman looked up and saw the Buddha's hair, and her heart was filled with reverence and joy. The woman's hair naturally turned as dark blue as sapphire. The Buddha gradually revealed his face, and the woman's heart was even more joyful. Her face also became beautiful, and her rough skin naturally disappeared. The Buddha fully revealed his form, allowing the woman to see him completely, and she was even more joyful. Her body became beautiful, like a celestial maiden. The Buddha then expounded various Dharma teachings for her, and (the woman) attained the fruit of Sotapanna (Sotapanna, stream-enterer). At that time, after the Buddha left, the five people entered (the room) and saw (the woman) was incomparably beautiful. After observing her, they closed the doors and fastened the hook back in its place. The man returned home and saw his wife was beautiful, and he happily asked, 'Who are you?' The wife replied to her husband, 'I am your wife.' The husband then said, 'You were very ugly before, why have you become so beautiful now?' The wife then told her husband everything that had happened. The wife then said to her husband, 'I want to see the king, you should inform him for me.' The husband went to report to the king, 'The lady now wishes to see you.' The king replied to his son-in-law, 'Do not mention this matter, quickly lock her up tightly and do not let her out.' The son-in-law reported to the king, 'The lady now, through the majestic power of the Buddha, has become beautiful.'
正天女無異。王聞是已。即遣往迎。見女端正歡喜無量。將詣佛所而白佛言。不審此女宿種何福。乃生豪貴而復醜陋。佛告王言。乃往過去。波羅柰國有一長者。恒常供養一辟支佛。身體醜陋。時長者家有一小女。見辟支佛噁心罵言。面貌醜陋身皮粗惡。何期可憎。時辟支佛。欲入涅槃便現神力。作十八變。其女見已。即時自責求哀懺悔。緣於過去罵辟支故。生常醜陋。由還懺悔今得端正。以供養故。所生之處。豪尊富貴快樂無極。
又興起行經云。釋迦過去以惡語道迦葉禿頭沙門何有佛道。故今六年。受日食一麻一米大豆。苦行如是。
又修行道地經偈云。
口癡而心剛 不柔無善言 常懷惡兩舌 不念人善利 所言不了了 藏惡在於心 如灰覆炭火 設躡燒人足 共語常柔和 順從言可人 言行而相副 心身不傷人 譬如好花樹 成實亦甘美 佛尊解脫是 心口之謀相
又百緣經云。佛在世時。王舍城中有一長者。財寶無量不可稱計。其婦足滿十月。便欲產子。然不肯出。尋重有身。足滿十月。復產一子。先懷者住在右脅。如是次第懷妊九子。各滿十月而產。唯先一子故在胎中。不肯出外。其母極患。設諸湯藥以自療治。病無降損。囑及家中。我腹中子。
【現代漢語翻譯】 現代漢語譯本 正天女和普通女子沒有區別。國王聽了這些話，就派人去迎接她。見到天女端莊美麗，心中無比歡喜，於是將她帶到佛陀那裡，稟告佛陀說：『不知這位女子前世種了什麼福報，今生得以出生在豪門貴族之家，卻又如此醜陋？』佛陀告訴國王說：『在過去很久以前，波羅奈國有一位長者，經常供養一位辟支佛（Pratyekabuddha，獨自覺悟者）。這位辟支佛身體醜陋。當時長者家有一個小女兒，見到辟支佛心生厭惡，罵道：『面貌醜陋，面板粗糙，真是令人憎惡！』當時辟支佛想要進入涅槃（Nirvana，寂滅），便顯現神力，做了十八種變化。那個小女孩見到后，立刻責備自己，請求懺悔。因為過去辱罵辟支佛的緣故，所以生生世世都相貌醜陋。又因為懺悔的緣故，今生才得以端莊美麗。又因為供養的緣故，所以出生的地方，都是豪門尊貴，富裕快樂，沒有窮盡。』 《興起行經》中說，釋迦牟尼（Sakyamuni，佛教創始人）過去曾用惡語辱罵迦葉（Kasyapa，佛陀的弟子）是禿頭沙門（Sramana，出家修行者），說他不可能證得佛道。所以今生六年之中，每天只能吃一粒麻、一粒米、一粒大豆，以此苦行。 《修行道地經》的偈頌說： 『口出惡語而內心剛硬，不溫柔，沒有善良的言語，常常懷著惡毒的兩舌（挑撥離間），不念及他人的善良和利益，說話含糊不清，將邪惡藏在心中，如同用灰覆蓋的炭火，如果踩到就會燒傷人的腳。』 『與人交談時常保持柔和，順從，言語令人喜愛，言行一致，身心都不傷害他人，譬如美好的花樹，結出的果實也甘甜美味，佛陀的解脫之道就是這樣，心口一致的謀劃。』 《百緣經》中說，佛陀在世的時候，王舍城（Rajagrha，古印度城市）中有一位長者，他的財富無數，無法計算。他的妻子懷胎十個月，想要生產，卻生不下來。不久又懷孕了，滿了十個月，又生了一個兒子。先前懷的那個孩子住在右脅，像這樣依次懷孕九個孩子，都滿了十個月而生產。只有先前的那個孩子仍然在胎中，不肯出來。他的母親非常痛苦，嘗試各種湯藥來治療自己，病情卻沒有減輕。她囑咐家裡人，『我腹中的孩子，』
【English Translation】 English version The celestial maiden is no different from ordinary women. Upon hearing this, the king immediately sent people to welcome her. Seeing the maiden's dignified beauty, he was immensely pleased. He brought her to the Buddha and said, 'I wonder what blessings this woman cultivated in her past life that she was born into a noble and wealthy family, yet is so ugly?' The Buddha told the king, 'In the distant past, in the country of Varanasi (Benares), there was a wealthy man who regularly made offerings to a Pratyekabuddha (one who attains enlightenment on their own). This Pratyekabuddha was physically ugly. At that time, there was a young girl in the wealthy man's family who, upon seeing the Pratyekabuddha, developed an aversion and cursed him, saying, 'His face is ugly, his skin is rough and coarse, how detestable!' At that time, the Pratyekabuddha, wishing to enter Nirvana (liberation from suffering), displayed his divine powers, performing eighteen transformations. Upon seeing this, the girl immediately blamed herself and begged for repentance. Because of cursing the Pratyekabuddha in the past, she was born ugly in every lifetime. Because of her repentance, she is now beautiful. And because of her offerings, wherever she is born, she is noble, wealthy, happy, and without end.' The Sutra on the Arising and Practice states that Sakyamuni (the founder of Buddhism) in the past used harsh words to insult Kasyapa (one of the Buddha's disciples), calling him a bald-headed Sramana (wandering ascetic) and saying that he could not attain Buddhahood. Therefore, in this life, for six years, he could only eat one sesame seed, one grain of rice, and one soybean each day, practicing such asceticism. The verses in the Sutra on the Stages of the Path to Practice state: 'The mouth speaks foolishly, but the heart is hard, not gentle, without kind words, constantly harboring malicious double-tonguedness (divisiveness), not thinking of others' goodness and benefit, speech is unclear, evil is hidden in the heart, like embers covered in ash, if stepped on, they will burn the feet.' 'Speaking with others is always gentle and compliant, words are pleasing, words and actions are consistent, body and mind do not harm others, like a beautiful flowering tree, the fruit it bears is also sweet and delicious, the Buddha's path to liberation is like this, a plan where heart and mouth are in accord.' The Sutra of One Hundred Karmic Connections states that when the Buddha was in the world, in the city of Rajagrha (ancient Indian city), there was a wealthy man whose wealth was immeasurable and uncountable. His wife was ten months pregnant and wanted to give birth, but could not. Soon after, she became pregnant again, and after ten months, she gave birth to another son. The child she was pregnant with earlier remained in her right side. In this way, she became pregnant with nine children in succession, all of whom were born after ten months. Only the first child remained in her womb, refusing to come out. His mother was in great pain, trying various medicines to heal herself, but her condition did not improve. She instructed her family, 'The child in my womb,'
故活不死。今若設終。必開我腹取子養育。其母於時不免所患即便命終。時諸眷屬載其屍骸詣于冢間。請大醫耆婆破腹看之。得一小兒形狀故小。頭須皓白俯膢而行。四向顧視。語諸親言。汝等當知。我由先身惡口罵辱眾僧故。處此熟藏中。經六十年。受是苦惱。難可叵當。諸親聞已號啼悲哭。不能答之。爾時世尊。遙知此兒善根已熟。將諸大眾。往到尸所。告小兒言。汝是長老比丘不。答言。實是。第二第三亦如是問。故言道是。時諸大眾。見此小兒與佛答對。各懷疑惑。前白佛言。今此老兒宿造何業。在腹發白俯膢而行。復與如來共相答問。爾時世尊告諸大眾。此賢劫中有佛出世。號曰迦葉。有諸比丘夏坐安居。眾僧和合。差一比丘年在老耄為僧維那。共立制限於此夏坐。要得道者聽共自恣。若未得者不聽自恣。今此維那獨不得道。僧皆不聽布薩自恣。心懷懊惱而作是言。我獨為爾營理僧事。令汝等輩安隱行道。今復還返更不聽自恣布薩羯磨。即便瞋恚罵辱眾僧。僧尋即牽捉閉著室中。作是唱言。使汝等輩常處闇冥不見光明。如我今者處此暗室。作是語已自戮命終。墮地獄中。受大苦惱。今始得脫。故在胎中受是苦惱。眾僧聞已。各護三業厭離生死。得四沙門果者。有發辟支佛心者。有發無上菩提心者。時諸親屬
【現代漢語翻譯】 現代漢語譯本 因此，她才得以活下來。如果現在就讓她死去，你們一定會剖開我的肚子，取出孩子來養育。這樣一來，孩子的母親我，也難免會因為疾病而死去。當時，她的親屬們將她的屍體運到墳地，請來名醫耆婆剖開肚子檢視。發現一個小孩，形狀很小，頭髮鬍鬚都已雪白，彎腰駝背地行走，四處張望。他對親屬們說：『你們應當知道，我因為前世惡口辱罵眾僧，所以才處在這個污穢的胎藏中，經歷了六十年，遭受這樣的苦惱，難以忍受。』親屬們聽了，號啕大哭，無法回答他。 當時，世尊遙知這個小孩的善根已經成熟，帶領大眾來到屍體所在的地方，告訴小孩說：『你是長老比丘嗎？』回答說：『確實是。』世尊第二、第三次也這樣問，小孩都回答說是。當時，大眾看到這個小孩與佛陀對答，都心懷疑惑，上前稟告佛陀說：『這個老兒宿世造了什麼業，在胎中頭髮變白，彎腰駝背地行走，又與如來互相問答？』 當時，世尊告訴大眾：『在這個賢劫中，有佛出世，名為迦葉佛（Kāśyapa，過去七佛之一）。當時有眾比丘結夏安居，僧眾和合，推舉一位年老體衰的比丘擔任僧團的維那（Karmadāna，僧團執事，負責管理僧務）。大家共同立下規矩，在這個夏安居期間，只有證得果位的人才能參加自恣（Pravāraṇā，僧眾互相檢舉過失的儀式）。沒有證得果位的人，不能參加自恣。這位維那獨自沒有證得果位，僧眾都不允許他參加布薩（Poṣadha，每半月舉行的誦戒儀式）和自恣。他心中懊惱，於是說道：『我獨自為你們操持僧團事務，讓你們能夠安穩地修行，現在反而不讓我參加自恣和布薩羯磨（Karma，僧團的事務處理）。』於是他便嗔恚辱罵眾僧。僧眾隨即抓住他，關在房間里，並這樣唱言：『讓你們永遠處在黑暗中，不見光明，就像我現在處在這個暗室一樣。』說完這些話，他就自殺身亡，墮入地獄中，遭受巨大的苦惱，現在才得以脫離，所以在胎中遭受這樣的苦惱。』 眾僧聽了之後，各自守護身口意三業，厭離生死，證得四沙門果（Śrāmaṇaphala，聲聞四果）的，有發辟支佛心（Pratyekabuddha，緣覺）的，有發無上菩提心（Anuttarā-samyak-saṃbodhi，無上正等正覺）的。當時，他的親屬們
【English Translation】 English version Therefore, she lived. Now, if she were to die, you would surely cut open my belly to take the child to raise. In that case, the child's mother, I, would inevitably die from the illness. At that time, her relatives carried her corpse to the graveyard and invited the great physician Jīvaka (耆婆，a famous physician in ancient India) to cut open her belly and examine it. They found a small child, small in shape, with white hair and beard, walking with a stoop, looking around in all directions. He said to his relatives, 'You should know that because of my evil speech and insults to the Sangha (僧伽，the Buddhist monastic community) in my previous life, I am in this filthy womb, enduring such suffering for sixty years, which is unbearable.' The relatives, upon hearing this, wailed and cried, unable to answer him. At that time, the World Honored One, knowing that the child's roots of goodness were ripe, led the assembly to the place where the corpse was and said to the child, 'Are you an elder Bhikṣu (比丘，Buddhist monk)?' He replied, 'Indeed, I am.' The World Honored One asked the same question a second and third time, and the child answered in the affirmative. At that time, the assembly, seeing this child answering the Buddha, were filled with doubt and came forward to report to the Buddha, 'What karma (業，action driven by intention which leads to future consequences) did this old man create in his past life that he has white hair and walks with a stoop in the womb, and also answers the Tathāgata (如來，'Thus Gone One', an epithet of the Buddha)?' At that time, the World Honored One told the assembly, 'In this Bhadrakalpa (賢劫，the current fortunate eon), a Buddha appeared in the world named Kāśyapa Buddha (迦葉佛，one of the past seven Buddhas). At that time, there were Bhikṣus observing the Vassa (夏安居，the rainy season retreat). The Sangha was harmonious, and they appointed an elderly Bhikṣu as the Karmadāna (維那，an officer in charge of monastic affairs) of the Sangha. They jointly established a rule that during this Vassa, only those who attained enlightenment could participate in the Pravāraṇā (自恣，the ceremony of self-surrender and invitation to be corrected). Those who had not attained enlightenment were not allowed to participate in the Pravāraṇā. This Karmadāna alone had not attained enlightenment, and the Sangha did not allow him to participate in the Poṣadha (布薩，the fortnightly recitation of monastic rules) and Pravāraṇā. He was distressed and said, 'I alone manage the affairs of the Sangha for you, allowing you to practice peacefully, but now you refuse to allow me to participate in the Pravāraṇā and Poṣadha Karma (羯磨，formal acts of the Sangha).' Thereupon, he became angry and insulted the Sangha. The Sangha immediately seized him, locked him in a room, and chanted, 'May you always be in darkness, unable to see the light, just as I am now in this dark room.' After saying these words, he committed suicide and fell into hell, suffering great torment. Now he has finally escaped and is suffering in the womb.' After the Sangha heard this, they each guarded their three karmas (身口意三業，actions of body, speech, and mind), became weary of birth and death, and some attained the four Śrāmaṇaphalas (沙門果，the four fruits of the path of the Śrāvaka), some developed the mind of a Pratyekabuddha (辟支佛，a solitary Buddha), and some developed the mind of Anuttarā-samyak-saṃbodhi (無上菩提心，the mind of unsurpassed perfect enlightenment). At that time, his relatives
。還將老兒詣家養育。年漸長大放令出家。得阿羅漢果。佛告比丘。緣于往昔供養眾僧及作維那營理僧事故。今得值我出家得道。比丘聞已。歡喜奉行。
正報頌曰。
惡口如毒箭 著物則破傷 地獄開門待 投之以鑊湯 割舌令自啖 楚毒難思量 若與身無益 慎口也何妨
習報頌曰。
惡口多觸忤 地獄被燒然 人中有餘報 還聞刀劍言 設令有談論 諍訟被他怨 往報甘心受 改惡善自鮮
諸經要集卷第十四 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第十五(十惡部之二)
西明寺沙門釋道世集
兩舌緣第六
夫生老病死。無自出之期。菩提涅槃。有修入之路。諸佛所以得道。由行四攝。故凡聖歸依。菩薩所以成聖。由行六度。故黑白欽仰。今見流俗之徒。乃專構屏辭。惡傳彼此。令他眷屬分離。朋友分散。樂種不和之業。感得生離之苦。縱使善心教離惡人。亦是破壞。有益無罪。故成實論云。若善心教化。雖為別離而不得罪。若以噁心。令他斗亂則是兩舌。得罪最深。謂墮地獄畜生餓鬼。若生人中被他誹謗。唯得弊惡破壞眷屬。當如上說妄語過中。為乖彼此而妄語者。據此義邊即是兩舌。若說此
【現代漢語翻譯】 現代漢語譯本：
然後（國王）讓老人到家撫養孩子。孩子漸漸長大后，允許他出家，最終證得阿羅漢果（Arahan fruit，佛教修行的一個階段）。佛陀告訴比丘（bhiksu，佛教僧侶）們：『因為過去供養眾僧以及作為維那（Vina，寺院中的一種職務，負責管理僧眾事務）管理僧眾事務的緣故，他今生才能遇到我，出家得道。』比丘們聽后，歡喜地接受並遵照執行。
正報頌說：
惡語如毒箭，射中物體則會破壞損傷。 地獄之門為這樣的人敞開，等待他們的是沸騰的鑊湯。 割掉他們的舌頭讓他們自己吃，那樣的痛苦難以想像。 如果惡語對自身沒有益處，謹慎自己的言語又有什麼妨礙呢？
習報頌說：
惡語常常會冒犯他人，（造惡者）在地獄中被焚燒。 即使轉生為人，還有殘餘的果報，會聽到刀劍的聲音。 即使與人交談，也會因為爭論訴訟而被他人怨恨。 過去的惡報要甘心承受，改正惡行，善良自然會顯現。
諸經要集卷第十四 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第十五(十惡部之二)
西明寺沙門釋道世集
兩舌緣第六
生老病死，沒有能夠自己擺脫的期限。菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅），有通過修行進入的道路。諸佛（Buddha，覺悟者）之所以能夠得道，是因為奉行四攝法（catuḥ-saṃgrahavastu，佈施、愛語、利行、同事）。所以凡人和聖人都歸依佛法。菩薩（Bodhisattva，有情覺）之所以能夠成就聖果，是因為奉行六度（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、般若）。所以黑白兩道都欽佩仰慕。現在看到世俗之人，專門捏造虛假的言辭，惡意地在彼此之間傳播，使他人的眷屬分離，朋友分散，樂於種下不和的惡業，感得生離死別的痛苦。即使是善心勸導遠離惡人，也是一種破壞，但卻有益而無罪。所以《成實論》（Tattvasiddhi Shastra）中說，如果是出於善心進行教化，即使造成分離也不會有罪過。如果是出於惡意，使他人爭鬥混亂，那就是兩舌，罪過最深，會墮入地獄、畜生、餓鬼道。如果轉生為人，會被他人誹謗，只能得到殘破不全、破敗不堪的眷屬。應當像上面所說的妄語的過失一樣，爲了離間彼此而妄語，從這個意義上來說就是兩舌。如果說這個
【English Translation】 English version:
Then (the king) had the old man take the child home to raise. As the child grew older, he was allowed to leave home and become a monk, eventually attaining the state of an Arhat (Arahan fruit, a stage of Buddhist practice). The Buddha (Buddha, the awakened one) told the bhiksus (bhiksu, Buddhist monks): 'Because of his past offerings to the Sangha (Sangha, the Buddhist monastic community) and his service as a Vina (Vina, a monastic office responsible for managing monastic affairs) managing the Sangha's affairs, he is now able to meet me, leave home, and attain enlightenment.' The bhiksus, having heard this, joyfully accepted and followed it.
The verse on direct retribution says:
Harsh words are like poisoned arrows, striking objects and causing damage. The gates of hell open for such people, awaiting them is boiling cauldron soup. Cutting off their tongues and making them eat them, such suffering is unimaginable. If harsh words are of no benefit to oneself, what harm is there in being careful with one's speech?
The verse on habitual retribution says:
Harsh words often offend others, (the evildoer) is burned in hell. Even if reborn as a human, there is still residual retribution, hearing the sounds of swords. Even if engaging in conversation, one will be resented by others due to disputes and lawsuits. Past retribution must be accepted willingly, correct evil deeds, and goodness will naturally appear.
Collected Essentials from Various Sutras, Volume 14 Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 15 (Part 2 of the Ten Evils)
Compiled by Śramaṇa Shi Daoshi of Ximing Temple
The Sixth Cause of Divisive Speech
Birth, old age, sickness, and death have no self-determined end. Bodhi (Bodhi, enlightenment) and Nirvana (Nirvana, cessation) have paths to enter through practice. The reason why all Buddhas (Buddha, the awakened one) attain enlightenment is because they practice the Four Embracing Dharmas (catuḥ-saṃgrahavastu, giving, kind speech, beneficial action, and cooperation). Therefore, ordinary people and saints take refuge in the Dharma. The reason why Bodhisattvas (Bodhisattva, sentient being of awakening) are able to achieve sainthood is because they practice the Six Perfections (ṣaṭ-pāramitā, giving, morality, patience, diligence, meditation, and wisdom). Therefore, both good and bad admire and respect them. Now seeing worldly people, they specialize in fabricating false words, maliciously spreading them between each other, causing the separation of others' families and the scattering of friends, delighting in planting the seeds of discord, and experiencing the suffering of separation and death. Even if it is with good intentions to persuade people to stay away from evil people, it is still a kind of destruction, but it is beneficial and without sin. Therefore, the Tattvasiddhi Shastra (Tattvasiddhi Shastra) says that if it is to teach with good intentions, there will be no sin even if it causes separation. If it is with evil intentions, causing others to fight and be chaotic, then it is divisive speech, and the sin is the deepest, falling into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, one will be slandered by others, and can only obtain incomplete and dilapidated families. One should be like the faults of false speech mentioned above, speaking falsely in order to alienate each other, and in this sense, it is divisive speech. If saying this
罪三世招苦。如上已說不須重述。
如四分律云。佛告諸比丘。汝等當聽。古昔有兩惡獸為伴。一名善牙師子。二名善搏虎。晝夜伺捕眾鹿。時有一野干逐彼二獸后。食其殘肉以自全命。時彼野干。竊自生念。我今不能久與相逐。當以何方便斗亂彼二獸令不復相隨。時野干即往善牙師子所。如是語善牙。善搏虎有如是語言。我生處勝。種姓勝。形色勝汝。力勢勝汝。何以故。我日日得好美食。善牙師子逐我后。食我殘肉以自全命。即說偈言。
形色及所生 大力而復勝 善牙不能善 善搏如是說
善牙問野干言。汝以何事得知。答言。汝等二獸共集一處。相見自知。爾時野干。竊語善牙已。便往語善搏虎言。汝知不。善牙有如是語。而我今日種姓生處。悉皆勝汝。力勢亦勝。何以故。我常食好肉。善搏虎食我殘肉而自活命。爾時即說偈言。
形色及所生 大力而復勝 善搏不能善 善牙如是說
善搏問言。汝以何事得知。答言。汝等二獸共集一處。相見自知。后二獸共集一處瞋眼相視。善牙師子。便作是念。我不應不問。便先下手打彼。爾時善牙師子。向善搏虎。而說偈言。
形色及所生 大力而復勝 善牙不如我 善搏說是耶
彼自念言。必是野干斗亂我
【現代漢語翻譯】 現代漢語譯本： 造作惡業，會在過去、現在、未來三世招致痛苦。這些道理前面已經講過，不必重複。
《四分律》中說，佛告訴眾比丘：『你們應當聽著。過去很久以前，有兩隻兇惡的野獸結伴而行，一隻名叫善牙師子（擁有好牙齒的獅子），另一隻名叫善搏虎（擅長搏鬥的虎）。它們日夜伺機捕捉鹿。當時有一隻野干（胡狼）跟在兩隻野獸後面，靠吃它們剩下的殘肉來維持生命。』當時那隻野干暗自思忖：『我不能長久地這樣跟隨它們，應當用什麼方法挑撥離間這兩隻野獸，使它們不再互相跟隨呢？』當時野干就去到善牙師子那裡，這樣對善牙說：『善搏虎有這樣的話，說我出生的地方比你好，種族比你高貴，外貌比你好看，力量比你強大。為什麼呢？因為我每天都能吃到美味的食物，善牙師子跟在我後面，吃我剩下的殘肉來維持生命。』於是說了這樣一首偈：
『外貌和出身，力量都勝過你， 善牙不如我，善搏這樣說。』
善牙問野干說：『你憑什麼知道這些？』野干回答說：『你們兩隻野獸聚集在一起，互相見面就知道了。』當時野干偷偷地對善牙說了這些話后，便去對善搏虎說：『你知道嗎？善牙有這樣的話，說我今天無論種族、出身，都勝過你，力量也勝過你。為什麼呢？因為我經常吃美味的肉，善搏虎吃我剩下的殘肉來維持生命。』當時就說了這樣一首偈：
『外貌和出身，力量都勝過你， 善搏不如我，善牙這樣說。』
善搏虎問野干說：『你憑什麼知道這些？』野干回答說：『你們兩隻野獸聚集在一起，互相見面就知道了。』後來兩隻野獸聚集在一處，怒目相視。善牙師子便這樣想：『我不應該不問清楚，就先下手打他。』當時善牙師子對著善搏虎，說了這樣一首偈：
『外貌和出身，力量都勝過你， 善牙不如我，善搏這樣說嗎？』
它們自己心裡想：『一定是野干在挑撥離間我們。』
【English Translation】 English version: Creating evil karma brings suffering in the three periods of time: past, present, and future. As mentioned above, there is no need to repeat it.
As the Sarvastivada Vinaya says, the Buddha told the bhikshus (monks): 'You should listen. In the ancient past, there were two evil beasts traveling together. One was named Sudanta Simha (lion with good teeth), and the other was named Suvira Vyaghra (tiger skilled in combat). They hunted deer day and night. At that time, there was a jakkal (jackal) following behind the two beasts, sustaining its life by eating the remains of their prey.' At that time, the jakkal thought to itself: 'I cannot follow them like this for long. What method should I use to incite discord between these two beasts so that they no longer follow each other?' At that time, the jakkal went to Sudanta Simha and said to Sudanta: 'Suvira Vyaghra has said such words, saying that my birthplace is superior to yours, my lineage is more noble, my appearance is more beautiful, and my strength is greater than yours. Why? Because I eat delicious food every day, and Sudanta Simha follows behind me, sustaining its life by eating the remains of my prey.' Then it spoke this verse:
'In appearance and birth, strength surpasses you, Sudanta is not as good, Suvira says so.'
Sudanta asked the jakkal: 'How did you know this?' The jakkal replied: 'When you two beasts gather together, you will know when you see each other.' At that time, the jakkal secretly said these words to Sudanta, then went to Suvira Vyaghra and said: 'Do you know? Sudanta has said such words, saying that today, whether in lineage or birth, I surpass you, and my strength also surpasses you. Why? Because I often eat delicious meat, and Suvira Vyaghra sustains its life by eating the remains of my prey.' At that time, it spoke this verse:
'In appearance and birth, strength surpasses you, Suvira is not as good, Sudanta says so.'
Suvira Vyaghra asked the jakkal: 'How did you know this?' The jakkal replied: 'When you two beasts gather together, you will know when you see each other.' Later, the two beasts gathered in one place, glaring at each other. Sudanta Simha then thought: 'I should not strike him before asking clearly.' At that time, Sudanta Simha spoke this verse to Suvira Vyaghra:
'In appearance and birth, strength surpasses you, Sudanta is not as good as me, does Suvira say this?'
They thought to themselves: 'It must be the jakkal inciting discord between us.'
等。善搏虎說偈答善牙師子言。
善搏不說是 形色及所生 大力而復勝 善牙不能善 若受無利言 信他彼此語 親厚自破壞 便成於怨家 若以知真實 當滅除瞋惱 今可至誠說 令身得利益 今當善降伏 除滅惡知識 可殺此野干 斗亂我等者 即打野干殺
爾時佛告諸比丘。此二獸為彼所破。共集一處相見不悅。況復於人。為人所破心能不惱。
又正法念經。閻羅王責疏罪人說偈云。
太喜多言語 增貪令他畏 口過自誇誕 兩舌第一處
又華手經佛說偈言。
惡口而兩舌 好出他人過 如是不善人 無惡而不造
又智度論云。實語者。不假佈施持戒學問多聞。但修實語。得無量福。
又報恩經。佛說偈言。
佛告阿難 人生世間 禍從口出 當護于口 甚於猛火 猛火熾然 燒世間財 惡口熾然 燒七聖財 一切眾生 禍從口出 鑿身之斧 滅身之禍
正報頌曰。
兩舌斗亂人 地獄被分裂 獄卒擘其口 焰刀割其舌 苦痛既如此 加之以飢渴 惡業不自由 還飲身中血
習報頌曰。
讒毀害人深 同受三塗苦 設使得人身 余報仍依
【現代漢語翻譯】 現代漢語譯本 等。善搏虎（Shanbo Hu，善於搏鬥的老虎）用偈語回答善牙師子（Shanya Shizi，善良牙齒的獅子）說：
『善搏』不是指形貌、顏色和出身， 大力而且戰勝，善牙你卻不能分辨善惡。 如果聽信沒有益處的話語，相信他人搬弄是非， 親密的關係也會自我破壞，最終變成仇敵。 如果能夠了解真實情況，就應當消除嗔恨煩惱。 現在可以誠實地說出來，使自身得到利益。 現在應當好好降伏，除滅惡知識（e zhishi，不良的引導者）。 可以殺死這隻野干（yegan，豺狼），它挑撥離間我們。 』說完就打死了野干。
這時，佛告訴各位比丘（biqiu，和尚）：這兩隻野獸因為被挑撥離間而關係破裂，聚集在一起見面也不高興，更何況是人呢？如果人被挑撥離間，內心怎能不煩惱呢？
《正法念經》中，閻羅王（Yanluo Wang，地獄之王）責備犯了罪的人，用偈語說：
太喜歡多說話，增加貪慾使他人畏懼， 口出惡語自我誇耀，搬弄是非是第一等。
《華手經》中，佛說偈語：
惡語傷人又搬弄是非，喜歡揭露他人的過錯， 像這樣不善良的人，沒有哪種惡事不做的。
《智度論》中說：『真實語』，不需要憑藉佈施、持戒、學問、多聞，只要修習真實語，就能得到無量的福報。
《報恩經》中，佛說偈語：
佛告訴阿難（Anan，佛陀的弟子）：人生在世間，禍患從口中而出。 應當守護自己的口，比猛火還要謹慎。猛火燃燒， 燒燬世間的財物，惡語燃燒，燒燬七聖財（qi sheng cai，七種聖潔的財富）。 一切眾生，禍患從口中而出，口就像是鑿身的斧頭， 是滅身的禍患。
正報頌說：
搬弄是非挑撥離間的人，在地獄中會被分裂。 獄卒劈開他們的嘴，用火焰刀割他們的舌頭。 痛苦既然是這樣，還要加上飢餓和乾渴。 惡業纏身不得自由，還要喝自己身體里的血。
習報頌說：
讒言誹謗害人很深，一同遭受三惡道的痛苦。 即使能夠得到人身，剩餘的果報仍然存在。
【English Translation】 English version Then, Shanbo Hu (Shanbo Hu, Tiger good at fighting) answered Shanya Shizi (Shanya Shizi, Lion with kind teeth) in verse:
'Good at fighting' does not refer to appearance, color, or origin, Powerful and victorious, yet Shanya you cannot distinguish good from evil. If you listen to useless words, believing in others' gossip, Even close relationships will self-destruct, eventually becoming enemies. If you can understand the truth, you should eliminate anger and vexation. Now you can speak honestly, so that you can benefit yourself. Now you should subdue well, eliminate evil knowledge (e zhishi, bad guides). You can kill this jackal (yegan, jackal), who is sowing discord among us. ' After saying that, he killed the jackal.
At that time, the Buddha told the Bhikkhus (biqiu, monks): These two beasts had their relationship broken because of being instigated, and they were unhappy to see each other when they gathered together, let alone humans? If people are instigated, how can their hearts not be troubled?
In the Zheng Fa Nian Jing, Yama (Yanluo Wang, King of Hell) rebuked the sinners, saying in verse:
Too fond of talking, increasing greed and causing others to fear, Speaking evil words and boasting, gossiping is the first.
In the Hua Shou Jing, the Buddha said in verse:
Speaking evil words and gossiping, liking to expose others' faults, Such unkind people, there is no evil they do not commit.
The Mahaprajnaparamita Sastra says: 'True speech' does not require relying on charity, keeping precepts, learning, or much hearing; just practicing true speech can obtain immeasurable blessings.
In the Bao En Jing, the Buddha said in verse:
The Buddha told Ananda (Anan, Buddha's disciple): People are born into the world, and misfortune comes from the mouth. You should guard your mouth, even more carefully than fierce fire. Fierce fire burns, Burning worldly possessions, evil words burn, burning the seven noble treasures (qi sheng cai, seven noble riches). All sentient beings, misfortune comes from the mouth, the mouth is like an axe that chisels the body, It is the misfortune that destroys the body.
The verse of direct retribution says:
Those who gossip and sow discord, will be split apart in hell. The prison guards split their mouths, and cut their tongues with flaming knives. Since the pain is like this, it is also added with hunger and thirst. Evil karma is not free, and they also drink the blood from their own bodies.
The verse of habitual retribution says:
Slander and defamation harm people deeply, and they suffer the pain of the three evil paths together. Even if they can obtain a human body, the remaining retribution still remains.
怙 眷屬多弊惡 違逆恣瞋怒 但令惡不忘 地獄無今古
綺語緣第七
夫忠言所以顯理。綺語所以乖真。由忠故有實。有實故德生。德生故所以成聖。由綺語故虛妄。虛妄故罪生。罪生故受苦。故知趣理求聖。要須實說。說若虛假。終為乖理。謂言不正皆名綺語。但諸綺語。不益自他唯增放逸。長諸不善。此落三塗。後生人時。所說正語人亦不信。凡所言說言不辯了。亦名綺語。故成實論云。語雖是實非時而說。亦落綺語也。如智度論說偈言。
有墮餓鬼中 火焰從口出 四向發大聲 是為口過報 雖復多聞見 在大眾說法 以不成信業 人皆不信受 若欲廣名聞 為人所信受 是故當至誠 不應作綺語
又薩婆多論云。口中四過。互歷各作四句。一或有兩舌。非妄語非惡口。如有一人。傳此人語向彼人說。當實說故非妄語。軟語說故非惡口。以分離心故名兩舌。第二或有兩舌。是妄語非惡口。如有一人。傳此人語向彼人說。以別離心故是兩舌。以妄說故是妄語。以軟語說故非惡口。第三或有兩舌。是惡口非妄語。如有一人。傳此人語向彼人說。以別離心故是兩舌。以粗語故是惡口。當實說故非妄語。第四或有兩舌。是妄語是惡口。如有一人。傳向彼人說。
【現代漢語翻譯】 現代漢語譯本 怙（依靠）： 眷屬大多邪惡，違背常理，肆意發怒， 只讓他們不忘記作惡，地獄對他們來說無論過去還是現在都一樣。
綺語緣第七
忠誠的言語是爲了彰顯真理，虛假的言語是爲了違背真實。因為忠誠所以有真實，因為有真實所以產生德行，因為產生德行所以能夠成就聖人。因為虛假的言語所以虛妄，因為虛妄所以產生罪惡，因為產生罪惡所以遭受痛苦。所以要知道追求真理，求證聖果，必須要說實話。如果說虛假的話，終究會違背真理。凡是不正當的言語都叫做綺語。但這些綺語，不能利益自己和他人，只會增加放縱和懈怠，增長各種不善的行為。這樣會墮落到地獄、餓鬼、畜生三惡道。以後轉生為人時，所說的正當話語人們也不會相信。凡是所說的話語表達不清楚，也叫做綺語。所以《成實論》說，即使說的是實話，如果不是在適當的時候說，也屬於綺語。正如《智度論》所說的偈語：
有墮餓鬼中，火焰從口出， 四向發大聲，是為口過報。 雖復多聞見，在大眾說法， 以不成信業，人皆不信受。 若欲廣名聞，為人所信受， 是故當至誠，不應作綺語。
另外，《薩婆多論》（Sarvastivada）說，口中的四種過失，互相組合可以構成四種情況：第一種情況是，可能是兩舌，但不是妄語，也不是惡口。例如，有個人把這個人的話傳給那個人，因為說的是實話，所以不是妄語；因為用柔和的語氣說，所以不是惡口；但因為有分離人際關係的心，所以叫做兩舌。第二種情況是，可能是兩舌，是妄語，但不是惡口。例如，有個人把這個人的話傳給那個人，因為有離間的心，所以是兩舌；因為說的是假話，所以是妄語；因為用柔和的語氣說，所以不是惡口。第三種情況是，可能是兩舌，是惡口，但不是妄語。例如，有個人把這個人的話傳給那個人，因為有離間的心，所以是兩舌；因為用粗暴的語言，所以是惡口；因為說的是實話，所以不是妄語。第四種情況是，可能是兩舌，是妄語，也是惡口。例如，有個人把這個人的話傳給那個人說。
【English Translation】 English version 怙 (Hù) (reliance): Family members are mostly wicked, defying reason and indulging in anger, Only let them not forget their evil deeds, hell is the same for them whether in the past or present.
Kiyuvarga (綺語緣) (Frivolous Speech) Chapter 7
Loyal words are for revealing truth, false words are for violating truth. Because of loyalty, there is truth; because there is truth, virtue arises; because virtue arises, one can become a sage. Because of false words, there is falsehood; because of falsehood, sin arises; because sin arises, one suffers. Therefore, to seek truth and attain sagehood, one must speak truthfully. If one speaks falsely, one will ultimately violate truth. All improper speech is called frivolous speech. But these frivolous speeches do not benefit oneself or others, only increase indulgence and laziness, and increase all kinds of unwholesome behaviors. This will lead to falling into the three evil realms of hell, hungry ghosts, and animals. Later, when reborn as a human, people will not believe the truthful words one speaks. All speech that is not clear and articulate is also called frivolous speech. Therefore, the Satyasiddhi Shastra (成實論) says that even if the speech is true, if it is not spoken at the appropriate time, it also falls into the category of frivolous speech. As the Mahaprajnaparamita Shastra (智度論) says in a verse:
Some fall into the realm of hungry ghosts, Flames come out of their mouths, Loud cries are emitted in all directions, This is the retribution for the sins of the mouth. Although one has much learning and knowledge, And preaches the Dharma in the assembly, Because one does not establish faith, People do not believe or accept it. If one wants to spread one's fame, And be believed and accepted by people, Therefore, one should be sincere, And should not engage in frivolous speech.
Furthermore, the Sarvastivada (薩婆多論) says that the four faults of the mouth can be combined to form four situations: The first situation is that it may be divisive speech (two tongues), but not false speech or harsh speech. For example, if a person conveys this person's words to that person, because the words are true, it is not false speech; because it is spoken in a gentle tone, it is not harsh speech; but because there is a mind to separate people, it is called divisive speech. The second situation is that it may be divisive speech, it is false speech, but not harsh speech. For example, if a person conveys this person's words to that person, because there is a mind to sow discord, it is divisive speech; because the words are false, it is false speech; because it is spoken in a gentle tone, it is not harsh speech. The third situation is that it may be divisive speech, it is harsh speech, but not false speech. For example, if a person conveys this person's words to that person, because there is a mind to sow discord, it is divisive speech; because the language is rough, it is harsh speech; because the words are true, it is not false speech. The fourth situation is that it may be divisive speech, it is false speech, and it is also harsh speech. For example, if a person conveys this person's words to that person.
以別離心故是兩舌。以妄說故是妄語。以惡聲說故是惡口。自外妄語惡口。各作四句亦如是。綺語一種各不相離。故不別說。故成實論云。余口三業。或合或離。綺語一種必不相離。
正報頌曰。
綺語無義理 令人心惑亂 為喪他善根 烊銅擘口灌 焰鐵燒其舌 腹藏皆燋爛 此痛不可忍 悲號常叫喚
習報頌曰。
浮言翳真理 為此沉惡趣 去彼暫歸人 出言無曉喻 生無信仰心 恒被他笑具 為人覺羞恥 何不出典句
慳貪緣第八
夫群生惑病。著我為端。凡品邪迷。慳貪為本。所以善輕毫髮。惡重丘山。福少春冰。貧多秋雨。六情之網。未易能超。三毒之津。無由可度。身重常沒。譬等河裡之魚。鼓翅欲飛。難同天上之鳥。致使貧貧相次競加侵逼。苦苦連綿爭來損害。似飛蛾拂焰自取。燒燃。如蠶作繭非他纏縛。良由慳惜貪障受罪飢寒。施是富因。常招豐樂也。
如分別業報經偈言。
常樂修智慧 而不行佈施 所生常聰哲 貧窶無財產 唯樂行佈施 而不修智慧 所生得大財 愚闇無知見 施慧二俱修 所生具財智 二俱不修者 長夜處貧暗
又攝論云。慳惜是多財障。嫉妒是尊貴障。又眾生起貪
【現代漢語翻譯】 現代漢語譯本： 以別離心說話就是兩舌（挑撥離間）。以虛妄不實的話語就是妄語（說謊）。以惡劣的聲音說話就是惡口（惡語傷人）。除了以上所說的妄語和惡口，每一種都可以分為四種情況，情況類似。綺語（花言巧語）這一種總是與其他幾種口業相伴隨，所以不單獨說明。所以《成實論》說，其餘的口業三種，有時會合並出現，有時會單獨出現，而綺語這一種必定與其他幾種口業相伴隨。
正報頌說：
綺語沒有意義和道理，使人心生迷惑混亂。爲了喪失他人的善根，（死後要受）烊化的銅水灌入口中的懲罰。燃燒的鐵燒灼他的舌頭，腹中的臟器都被燒焦爛。這種痛苦無法忍受，悲慘地嚎叫呼喚。
習報頌說：
虛浮的言語遮蔽了真實的道理，因此沉淪於惡道。離開（佛法）暫時迴歸的人，說出的話沒有曉喻（使人明白）的作用。生生世世沒有信仰之心，常常被人嘲笑。如果為人還有羞恥之心，為什麼不說出符合經典教義的話語呢？
慳貪緣第八
眾生迷惑生病，執著于『我』是根本原因。凡夫俗子邪見迷惑，慳吝貪婪是根本。所以善事即使像毫毛一樣輕微，惡事即使像山丘一樣重大。福報少得像春天的薄冰，貧困多得像秋天的雨水。六根（眼、耳、鼻、舌、身、意）的情慾之網，不容易超越。貪嗔癡三毒的河流，沒有辦法渡過。身體沉重常常沉沒，譬如河裡的魚。鼓動翅膀想要飛翔，難以像天上的鳥一樣自由。導致貧窮的人互相傾軋，競相侵奪。痛苦連綿不斷，爭相損害。就像飛蛾撲火自取焚燒，如同蠶作繭自縛。實在是因為慳吝和貪慾的障礙，遭受飢寒的罪報。佈施是財富的原因，常常招來豐盛的快樂。
如《分別業報經》的偈頌說：
常常喜歡修習智慧，卻不行佈施，所生之處常常聰明有智慧，卻貧窮沒有財產。只喜歡行佈施，卻不修習智慧，所生之處得到大的財富，卻愚昧沒有知見。佈施和智慧都修習，所生之處具備財富和智慧。佈施和智慧都不修習的人，長久地處於貧窮和黑暗之中。
又《攝論》說：慳吝是獲得眾多財富的障礙，嫉妒是獲得尊貴地位的障礙。眾生生起貪念
【English Translation】 English version: Speaking with a divisive mind is double-tongued speech (sowing discord). Speaking with false and untrue words is false speech (lying). Speaking with harsh sounds is harsh speech (abusive language). Besides the aforementioned false speech and harsh speech, each can be divided into four situations, which are similar. Frivolous speech (flowery language) always accompanies the other types of verbal karma, so it is not explained separately. Therefore, the Satyasiddhi Shastra says that the remaining three verbal karmas sometimes occur together and sometimes separately, while frivolous speech always accompanies the other types of verbal karma.
The Verse on Direct Retribution says:
Frivolous speech has no meaning or reason, causing confusion and bewilderment in people's minds. In order to lose others' roots of goodness, (after death, one will suffer) the punishment of molten copper being poured into the mouth. Burning iron scorches the tongue, and the internal organs are burned and rotten. This pain is unbearable, and one cries out in misery.
The Verse on Habitual Retribution says:
Empty words obscure the true principles, therefore one sinks into evil realms. Those who temporarily return (from the Dharma) utter words that have no enlightening effect (to make people understand). Lifetimes after lifetimes without a heart of faith, one is often ridiculed. If one still has a sense of shame, why not speak words that conform to the teachings of the scriptures?
The Eighth Condition: Stinginess and Greed
Beings are deluded and sick, clinging to 'self' as the root cause. Ordinary people are misguided by wrong views, and stinginess and greed are the foundation. Therefore, good deeds, even as light as a hair, and evil deeds, even as heavy as a mountain, have their consequences. Blessings are as scarce as thin ice in spring, and poverty is as abundant as autumn rain. The net of the six senses (eye, ear, nose, tongue, body, mind) is not easy to transcend. The river of the three poisons (greed, anger, ignorance) cannot be crossed. The body is heavy and often sinks, like a fish in the river. Flapping its wings to fly is difficult, unlike a bird in the sky. This leads to the poor oppressing each other, competing to encroach. Suffering is continuous, competing to harm. It is like a moth flying into a flame, burning itself, like a silkworm making a cocoon, binding itself. It is truly because of the obstruction of stinginess and greed that one suffers the retribution of hunger and cold. Giving is the cause of wealth, and it always brings abundant joy.
As the verse in the Karmavibhanga Sutra says:
Often delighting in cultivating wisdom, but not practicing giving, one is often intelligent and wise in the place of birth, but poor and without property. Only delighting in practicing giving, but not cultivating wisdom, one obtains great wealth in the place of birth, but is ignorant and without knowledge. Those who cultivate both giving and wisdom possess both wealth and wisdom in the place of birth. Those who do not cultivate either giving or wisdom are in poverty and darkness for a long night.
Also, the Yogacarabhumi-sastra says: Stinginess is an obstacle to obtaining much wealth, and jealousy is an obstacle to obtaining a noble position. Beings give rise to greed.
。無過色財。第一愛色多過。如前已述。不同意者。今更略論。如涅槃經說。譬如有人以羅剎女而為婦妾。是羅剎女。隨所生子生已便啖。子既盡已后啖其夫。愛羅剎女亦復如是。隨諸眾生生善根子。隨生隨食。善子既盡復啖眾生。令墮地獄畜生餓鬼。又如有人性愛好華。不見華莖毒蛇過患。即便前捉。捉已蛇螫。螫已命終。一切凡夫亦復如是。貪五欲華。不見是愛毒蛇過患。而便受取。即為愛毒之所蜇螫。命終之後墮三惡道。
又智度論云。財物是種種煩惱罪業因緣。若持戒禪定智慧種種善法。是涅槃因緣。以是故。財物尚應自棄。何況好福田中而不佈施。譬如有兄弟二人。各擔十斤金行。道中更無餘伴。兄作是念。我何以不殺弟取金。此曠路中人無知者。弟復生念。欲殺兄取金。兄弟各有噁心。語言視瞻皆異。兄弟即復自悟還生悔心。我等非人與禽獸何異。同產兄弟。而為少金故而生噁心。兄弟共至泉水邊。兄以金投著水中。弟言。善哉善哉。弟復棄金水中。兄言。善哉善哉。兄弟更互相問。何以故言善哉。各相答言。我以此金故。生不善心欲相危害。今得棄之故言善哉。二辭各爾。以是因緣常應自舍。
又大莊嚴論云。我曾聞。舍衛國中。佛與阿難。曠野中行於一田畔見有伏藏。佛告阿難。是大毒
【現代漢語翻譯】 現代漢語譯本：不貪戀過多的美色和錢財。首先說貪戀美色帶來的過患，前面已經敘述過了。如果有人不同意，現在再簡略地論述一下。如《涅槃經》所說，譬如有人娶了羅剎女做妻子，這羅剎女，每生一個孩子就吃掉。孩子吃光了之後就吃她的丈夫。貪愛美色也像這樣，隨著眾生生出善根的種子，就隨著生出隨著吃掉。善的種子吃光了，就吃眾生，使他們墮入地獄、畜生、餓鬼道。又如有人喜愛鮮花，卻看不到花莖上的毒蛇帶來的禍患，便上前去抓。抓到之後被蛇咬傷，咬傷之後就喪命了。一切凡夫也像這樣，貪戀五欲之花，看不到這是愛慾毒蛇帶來的禍患，便去接受它，立刻就被愛慾之毒所咬傷。命終之後墮入三惡道。
又《智度論》說，財物是產生各種煩惱罪業的因緣。如果持有戒律、禪定、智慧等各種善法，才是涅槃的因緣。因此，財物尚且應該自己捨棄，更何況在好的福田中而不去佈施呢？譬如有兄弟二人，各自挑著十斤黃金行走。路上沒有其他的同伴。哥哥心想，我為什麼不殺了弟弟，奪取他的黃金呢？在這荒無人煙的路上，沒有人會知道。弟弟也產生了殺害哥哥奪取黃金的念頭。兄弟倆各自心懷惡意，言語和眼神都變得不一樣了。兄弟倆隨即又自己醒悟，產生了悔恨之心，我們和禽獸有什麼區別呢？是同胞兄弟，卻爲了少量的黃金而產生惡念。兄弟倆一同來到泉水邊。哥哥把黃金投入水中。弟弟說：『好啊！好啊！』弟弟也把黃金丟入水中。哥哥說：『好啊！好啊！』兄弟倆互相詢問，為什麼說『好啊』？各自回答說：『我因為這些黃金，產生了不善的念頭，想要互相殘害。現在能夠捨棄它，所以說「好啊」。』兩人各自這樣說。因為這個緣故，應該常常自己捨棄（財物）。
又《大莊嚴論》說，我曾經聽聞，在舍衛國中，佛陀和阿難在曠野中行走，在一個田埂邊看見有伏藏（埋藏的寶藏）。佛告訴阿難，這是大毒。
【English Translation】 English version: Do not be excessively attached to sensual pleasures and wealth. First, regarding the faults of excessive attachment to sensual pleasures, it has already been described previously. If someone disagrees, I will now discuss it briefly. As the Nirvana Sutra says, it is like a person who takes a Rakshasi (female demon) as his wife. This Rakshasi, every time she gives birth to a child, she eats it. After all the children are eaten, she eats her husband. Attachment to sensual pleasures is also like this, as sentient beings generate seeds of good roots, it eats them as they arise. After the good seeds are eaten, it eats the sentient beings, causing them to fall into the hells, animal realm, and hungry ghost realm. It is also like someone who loves flowers but does not see the danger of the poisonous snake on the flower stem, and then goes to grab it. After grabbing it, he is bitten by the snake, and after being bitten, he dies. All ordinary people are also like this, they are attached to the flowers of the five desires, but do not see the danger of the poisonous snake of attachment, and then go to receive it, and are immediately bitten by the poison of attachment. After death, they fall into the three evil realms.
Furthermore, the Mahaprajnaparamita Sastra says that wealth is the cause of various afflictions and sinful deeds. If one holds precepts, practices meditation, and cultivates wisdom and various good dharmas, that is the cause of Nirvana (liberation). Therefore, wealth should be abandoned by oneself, let alone not giving alms in a good field of merit? For example, there were two brothers, each carrying ten pounds of gold. There were no other companions on the road. The elder brother thought, 'Why don't I kill my younger brother and take his gold? No one will know in this desolate road.' The younger brother also had the thought of killing his elder brother and taking his gold. The brothers each had evil intentions, and their words and gazes became different. The brothers then realized themselves and felt remorse, 'What is the difference between us and birds and beasts? We are siblings, but we have evil thoughts for the sake of a small amount of gold.' The brothers came to a spring together. The elder brother threw the gold into the water. The younger brother said, 'Good! Good!' The younger brother also threw the gold into the water. The elder brother said, 'Good! Good!' The brothers asked each other, 'Why do you say "Good"?' Each replied, 'Because of this gold, I had unwholesome thoughts and wanted to harm each other. Now that I can abandon it, that's why I say "Good".' Each of them said so. For this reason, one should always abandon (wealth) oneself.
Furthermore, the Mahavyutpatti says, I once heard that in Shravasti (ancient Indian city), the Buddha and Ananda (Buddha's attendant) were walking in the wilderness, and saw a hidden treasure (buried treasure) on a field ridge. The Buddha told Ananda, 'This is a great poison.'
蛇。阿難白佛。是惡毒蛇。爾時田中有一耕人。聞佛阿難說有毒蛇。作是念言。我當視之。沙門以何為惡毒蛇。即往其所見真金聚。而作是言。沙門所言。是毒蛇者乃是好金。即取此金還置家中。其人先貧衣食不供。以得金故轉得富饒。衣食自恣。王家禁司怪其卒富。而糾舉之繫在獄中。先所得金。既已用盡猶不得免。將加刑戮。其人唱言。毒蛇阿難。惡毒蛇世尊。傍人聞之以狀白王。王喚彼人而問之曰。何故唱言毒蛇阿難惡毒蛇世尊。其人白王。我于往日在田耕種。聞佛阿難說言毒蛇惡毒蛇。我於今者方乃悟解。王聞此說遂放去之。
又增一阿含經云。昔佛在世時。舍衛城中有一長者。名曰婆提。居家巨富財產無量。金銀不可稱計。其家雖富。慳吝守護不著不啖。服飾飲食極為粗鄙。亦不施與妻子眷屬。奴婢僕從朋友知識。及諸沙門婆羅門等。復起邪見斷于善根。然無子息。命終之後。所有財寶盡沒入官。波斯匿王自往收斂。收攝已訖回詣佛所。而白佛言。婆提長者。今日命終之後。為生何處。佛告王曰。婆提長者。故福已盡新業不造。由起邪見斷于善根。命終生在啼哭地獄。波斯匿王。聞佛所說涕泣流淚。而白佛言。婆提長者。昔作何業生在富家。復作何惡然不得食此極富之樂。佛告王曰。過去久遠有迦葉
【現代漢語翻譯】 現代漢語譯本 蛇。阿難問佛：『這是什麼惡毒的蛇？』當時田里有一個農夫，聽到佛和阿難說有毒蛇，心想：『我應該去看看，沙門所說的惡毒蛇是什麼。』於是他去到那個地方，看見的是一堆真金。他就說：『沙門所說的毒蛇，原來是好金啊。』於是拿了這些金子回家。這個人先前貧窮，衣食不足，因為得到金子的緣故，變得富饒，衣食無憂。王家的禁衛官吏奇怪他突然變得富有，於是逮捕了他，關在監獄裡。他先前得到的金子，已經用完了，仍然不能免罪，將要被處刑。這個人喊道：『毒蛇阿難！惡毒蛇世尊！』旁邊的人聽見了，把情況告訴了國王。國王召見那個人，問他說：『你為什麼喊毒蛇阿難，惡毒蛇世尊？』那個人對國王說：『我過去在田里耕種的時候，聽見佛和阿難說毒蛇惡毒蛇，我現在才明白。』國王聽了這些話，就釋放了他。
又《增一阿含經》說，過去佛在世的時候，舍衛城中有一個長者，名叫婆提（Bhava, 有、存在）。他家非常富有，財產無數，金銀多得數不清。他家雖然富有，卻吝嗇守護，捨不得享用，穿的吃的都非常粗劣，也不施捨給妻子眷屬、奴婢僕從、朋友知識，以及各位沙門（Śrāmaṇa, 勤息，指佛教出家修行者）婆羅門（Brāhmaṇa, 凈行，指古印度教祭司）。而且還生起邪見，斷絕善根。然而他沒有兒子。死後，所有的財寶都被沒收充公。波斯匿王（Prasenajit, 勝軍）親自去收取，收取完畢后，回到佛陀那裡，對佛說：『婆提長者，今天死後，會投生到哪裡呢？』佛告訴國王說：『婆提長者，過去的福報已經用盡，新的善業沒有造，因為生起邪見，斷絕善根，死後會投生到啼哭地獄。』波斯匿王聽了佛所說的話，哭泣流淚，對佛說：『婆提長者，過去做了什麼業，投生在富家？又做了什麼惡，竟然不能享受這極度富有的快樂？』佛告訴國王說：『過去很久以前，有迦葉（Kaśyapa, 飲光）
【English Translation】 English version Serpent. Ānanda asked the Buddha: 'What is this venomous serpent?' At that time, there was a farmer in the field who, upon hearing the Buddha and Ānanda speak of a venomous serpent, thought to himself: 'I should go and see what the Śrāmaṇa (Buddhist monk) refers to as a venomous serpent.' So he went to the place and saw a pile of genuine gold. He then said: 'What the Śrāmaṇa calls a venomous serpent is actually good gold.' So he took the gold home. This man, who was previously poor and lacked sufficient food and clothing, became wealthy and had no worries about food and clothing because of the gold he obtained. The royal guards and officials were surprised by his sudden wealth, so they arrested him and imprisoned him. The gold he had previously obtained was already used up, yet he could not escape punishment and was about to be executed. The man cried out: 'Venomous serpent Ānanda! Evil venomous serpent, World Honored One!' The people nearby heard this and reported the situation to the king. The king summoned the man and asked him: 'Why do you cry out, venomous serpent Ānanda, evil venomous serpent, World Honored One?' The man said to the king: 'When I was plowing in the field in the past, I heard the Buddha and Ānanda say venomous serpent, evil venomous serpent. Only now do I understand.' Upon hearing these words, the king released him.
Furthermore, the Ekottara Āgama Sutra says that in the past, when the Buddha was in the world, there was an elder in Śrāvastī (city), named Bhava (婆提, meaning 'existence'). His family was extremely wealthy, with countless possessions and immeasurable amounts of gold and silver. Although his family was wealthy, he was stingy and guarded his wealth, unwilling to enjoy it. He wore and ate very poorly, and he did not give to his wife, family, servants, friends, or acquaintances, nor to the various Śrāmaṇas (沙門, meaning 'one who strives' referring to Buddhist monks) and Brāhmaṇas (婆羅門, meaning 'one who practices purity' referring to ancient Indian priests). Moreover, he developed wrong views and severed his roots of goodness. However, he had no sons. After his death, all his treasures were confiscated and went to the government. King Prasenajit (波斯匿王, meaning 'victorious army') personally went to collect them. After collecting them, he returned to the Buddha and said to the Buddha: 'Elder Bhava, after dying today, where will he be reborn?' The Buddha told the king: 'Elder Bhava's past blessings have been exhausted, and he has not created new good deeds. Because he developed wrong views and severed his roots of goodness, he will be reborn in the Crying Hell after death.' King Prasenajit, upon hearing what the Buddha said, wept and shed tears, and said to the Buddha: 'What deeds did Elder Bhava do in the past to be born into a wealthy family? And what evil did he do that he could not enjoy the pleasure of this extreme wealth?' The Buddha told the king: 'In the distant past, there was Kaśyapa (迦葉, meaning 'drinking light')
佛。入涅槃后。時此長者。生舍衛國作此田家子。有辟支佛。來詣其家而從乞食。時此長者便持食施辟支。得食飛空而去。長者見已。作是誓願。持此善根。使我世世所生之處不墮三塗常多財寶。佈施已后復生悔心。我向者食應與奴僕。不應與此禿頭沙門。佛告王曰。婆提長者。由於過去施辟支佛食發願功德。所生之處。常多財寶無所乏少。緣其施後生變悔心。在所生處。雖處富貴不得食此極富之樂。慳惜守護不自衣食。復不施與妻子眷屬。亦不佈施朋友知識。及諸沙門婆羅門等。是故智者聞此因緣。若有財物。應當佈施勿生慳吝。施時至心自手奉與。施已歡喜莫生悔心。能如此施得大果報無量無邊。
又出曜經云。昔佛在世時。舍衛國中有一長者。名曰難陀。巨富多財。金銀珍寶。像馬車乘。奴婢僕使。服飾田業。不可限量。一國之富無有過者。雖處豪富而無信心。慳貪嫉妒。門閣七重。敕守門人。有人來乞一不得入。中庭空上安鐵疏籠。恐有飛鳥食啖穀米。四壁墻下以白噤泥。恐鼠穿穴傷損財物。唯有一子名栴檀香。臨終敕子。吾患必死。若吾死後。所有財寶勿費損耗。莫與沙門及婆羅門。若有乞兒莫施一錢。此諸財物足供七世。敕已命終。還生舍衛旃陀羅家盲母腹中。後生出胎生盲無目。盲母念言。若生
【現代漢語翻譯】 現代漢語譯本：佛陀入涅槃后，當時這位長者轉生到舍衛國，成為一個農夫的兒子。有一位辟支佛（Pratyekabuddha，獨自覺悟者）來到他家乞食。當時這位長者便拿食物佈施給辟支佛。辟支佛得到食物后，騰空飛去。長者見此情景，發誓說：『愿以此善根，使我世世代代所生之處不墮入地獄、餓鬼、畜生三惡道，常有許多財寶。』佈施之後，他又生起後悔之心，心想：『我剛才的食物應該給奴僕，不應該給這個禿頭沙門。』佛陀告訴波斯匿王說：『婆提（Bhadrika）長者，由於過去佈施食物給辟支佛並因此發願的功德，所以他所生之處，常常有很多財寶，無所缺乏。但因為他佈施后又生起後悔之心，所以在所生之處，雖然身處富貴，卻無法享受這極度的財富之樂。他吝嗇守護，不自己穿衣吃飯，也不佈施給妻子眷屬，也不佈施給朋友知識，以及各位沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）。』所以智者聽聞這個因緣，如果擁有財物，應當佈施，不要吝嗇。佈施時要至誠用心，親自奉獻，佈施后要歡喜，不要生起後悔之心。能如此佈施，就能得到廣大的果報，無量無邊。 又《出曜經》（Udānavarga）中說，過去佛陀在世時，舍衛國中有一位長者，名叫難陀（Nanda）。他非常富有，擁有大量的金銀珍寶、象馬車乘、奴婢僕人、服飾田地，數不勝數。整個國家沒有比他更富有的人。雖然身處豪富之家，卻沒有信心，慳吝嫉妒。他的家門有七重，命令守門人，如果有人來乞討，一概不得放入。中庭的空地上安裝了鐵絲網籠子，害怕有飛鳥來吃穀米。四面墻壁的墻腳都用白色的泥土封住，害怕老鼠打洞損壞財物。他只有一個兒子，名叫栴檀香（Candana）。臨終時，他告誡兒子說：『我病重必死。我死後，所有的財寶都不要浪費損耗，不要給沙門和婆羅門，如果有乞丐來，不要施捨一文錢。這些財物足夠我們用七輩子。』告誡完畢，他就去世了，然後轉生到舍衛國旃陀羅（Caṇḍāla，賤民）家一個盲人母親的腹中。後來出生時，是個天生的盲人。
【English Translation】 English version: After the Buddha entered Nirvana, this elder was reborn in Shravasti as the son of a farmer. A Pratyekabuddha (one who attains enlightenment on their own) came to his house to beg for food. At that time, this elder gave food to the Pratyekabuddha. After receiving the food, the Pratyekabuddha flew into the sky. Seeing this, the elder made a vow, 'May this good root cause me to be born in places where I will not fall into the three evil realms of hell, hungry ghosts, and animals, and may I always have abundant wealth.' After giving the alms, he felt regret, thinking, 'I should have given the food to the servants, not to this bald-headed Shramana (ascetic).' The Buddha told King Prasenajit, 'Bhadrika the elder, due to the merit of giving food to the Pratyekabuddha and making that vow in the past, is always born in places where he has abundant wealth and lacks nothing. However, because he felt regret after giving the alms, although he is in a wealthy position in his births, he cannot enjoy the pleasure of this extreme wealth. He is stingy and protective, not clothing or feeding himself, nor giving to his wife and family, nor giving to friends and acquaintances, nor to the Shramanas and Brahmanas (priests).』 Therefore, wise people who hear this cause and condition should give alms if they have wealth, and not be stingy. When giving, be sincere and offer it with your own hands. After giving, be joyful and do not feel regret. If you give in this way, you will receive great rewards, immeasurable and boundless. Also, the Udānavarga (a collection of sayings attributed to the Buddha) says that in the past, when the Buddha was in the world, there was an elder in Shravasti named Nanda. He was extremely wealthy, with vast amounts of gold, silver, jewels, elephants, horses, carriages, servants, clothing, fields, and property, beyond counting. No one in the country was wealthier than him. Although he lived in luxury, he had no faith, and was stingy and jealous. His house had seven layers of gates, and he ordered the gatekeepers that no one should be allowed to enter if they came to beg. He had a wire cage installed in the courtyard, fearing that birds would eat the grain. The walls at the base were sealed with white clay, fearing that rats would burrow and damage his property. He had only one son, named Candana. When he was dying, he told his son, 'I am seriously ill and will die. After I die, do not waste or damage any of the wealth. Do not give it to Shramanas or Brahmanas, and do not give a single coin to beggars. This wealth is enough for us to use for seven lifetimes.' After giving these instructions, he died and was reborn in the womb of a blind mother in the Candala (outcaste) family in Shravasti. Later, when he was born, he was blind from birth.
男者吾今目冥。須見扶侍。聞兒生盲倍增愁憂。悲泣說偈曰。
子盲吾亦盲 二俱無兩目 遇此衰耗物 益我愁憂苦
是時盲母養兒已大。年八九歲堪能行來。與杖一枚食器一具。而告子曰。汝自乞活不須住此。吾亦無目。復當乞求以濟余命。此盲小兒家家乞求。遂后漸至栴檀香家。在門外立。唱盲兒乞。時守門人。瞋恚捉手擲著深坑。傷折左臂復打頭破。所乞得食盡棄在地。有人臨見甚憐愍傷。往語盲母。盲母聞已匍匐拄杖。到盲兒所抱著膝上。而語兒言。汝有何愆遭此苦厄。子報母曰。我向者至栴檀香家門外而乞。便遇惡人打擲如是。佛時知已。告阿難言。禍災禍災。難陀長者命終。與彼旃陀羅家盲婦作子。生無兩目。昔所居業豪富無量。像馬七珍不可稱計。而今復得親用不耶。然由慳貪受此盲報。從此命終入阿鼻獄。佛於過中與比丘眾國城人民圍繞。往到栴檀香門盲小兒所。時栴檀香聞佛在外。出門禮拜在一面立。佛知眾集。復見栴檀。廣為眾說慳貪嫉妒受罪無量。加說惠施受福無窮。欲使離有趣無為道。爾時世尊。欲與栴檀香拔地獄苦。告小兒曰。汝是難陀長者非耶。小兒報曰。實是難陀。如是至三。大眾聞此愕然而言。難陀長者乃受此形。時栴檀香。聞見此事。悲泣墮淚不能自止。禮佛求
【現代漢語翻譯】 現代漢語譯本 我說，我現在眼睛看不見了，需要人服侍。聽到生了個瞎兒子，更加愁苦憂傷，悲傷地吟誦道：
『兒子是瞎子，我也是瞎子，我們兩個都沒有眼睛。 遇到這種衰敗的事情，更加增添我的憂愁痛苦。』
當時，瞎母親把兒子養大了，八九歲了，能夠自己行走了。給她一根枴杖，一個食器，告訴兒子說：『你自己去乞討為生，不要住在這裡。我也是瞎子，還要乞討來維持殘餘的生命。』這個瞎小孩就挨家挨戶地乞討，後來漸漸到了栴檀香（Chandana，一種名貴的香木）家。站在門外，唱著說：『我是瞎子，來乞討。』當時守門人，生氣地抓住他的手，把他扔進深坑裡，摔斷了他的左臂，又打破了他的頭。乞討來的食物都丟在地上。有人看見了，非常憐憫他，去告訴了瞎母親。瞎母親聽了，就拄著枴杖，爬到瞎兒子那裡，抱著他的膝蓋，對兒子說：『你有什麼過錯，遭到這樣的苦難？』兒子回答母親說：『我剛才到栴檀香家門外乞討，就被惡人打成這樣。』佛陀當時知道了這件事，告訴阿難（Ananda，佛陀的十大弟子之一）說：『真是禍事啊，禍事啊！難陀長者（Nanda，一位富有的長者）死了，卻在旃陀羅（Chandala，印度種姓制度中的賤民）家的瞎婦人那裡投胎做了兒子，生下來就沒有眼睛。過去所擁有的家業，豪富無量，大象、駿馬、各種珍寶，數都數不清。現在又能親自享用嗎？都是因為慳吝貪婪，才受到這樣的瞎眼報應。從此命終，還要墮入阿鼻地獄（Avici，佛教中的第八層地獄）。』佛陀在中午的時候，與比丘（bhiksu，佛教中的出家男眾）們和國都城邑的人民一起，來到栴檀香家瞎小孩那裡。當時栴檀香聽到佛陀在外面，出門禮拜，站在一邊。佛陀知道大眾已經聚集，又看見了栴檀香，就廣泛地為大眾宣說慳貪嫉妒會受到無量的罪報，又說佈施恩惠會得到無窮的福報，想要使他們離開三界輪迴，進入無為涅槃之道。當時世尊，想要把栴檀香從地獄的苦難中拔救出來，告訴小孩說：『你是難陀長者，不是嗎？』小孩回答說：『確實是難陀。』這樣問了三次。大眾聽了，都驚訝地說：『難陀長者竟然受了這樣的果報！』當時栴檀香，聽見看見這件事，悲傷哭泣，不能自已，向佛陀頂禮，請求開示。
【English Translation】 English version I, now my eyes are blind and I need someone to assist me. Hearing that a blind son was born, my sorrow and worry increased. I recited sadly in a verse:
'The son is blind, and I am also blind; both of us have no eyes. Encountering this declining and failing thing, it increases my sorrow and suffering.'
At that time, the blind mother had raised her son to be eight or nine years old, capable of walking. She gave him a cane and a bowl, and told him: 'Go beg for a living yourself; do not stay here. I am also blind and must beg to sustain my remaining life.' This blind child begged from house to house, and gradually arrived at the house of Chandana (a type of precious sandalwood). He stood outside the door and chanted: 'I am a blind child, begging.' At that time, the gatekeeper, in anger, grabbed his hand and threw him into a deep pit, breaking his left arm and splitting his head. The food he had begged was all discarded on the ground. Someone saw this and felt very compassionate, and went to tell the blind mother. The blind mother, upon hearing this, crawled with her cane to where her blind son was, embraced his knees, and said to her son: 'What fault have you committed to suffer such hardship?' The son replied to his mother: 'I went to the door of Chandana's house to beg, and was beaten and thrown like this by a wicked person.' The Buddha, knowing this, told Ananda (one of the Buddha's ten great disciples): 'What a disaster, what a disaster! Nanda (a wealthy elder) has died and been reborn as the son of a blind woman in the Chandala (a member of the lowest caste in India) family, born without eyes. His past possessions were immeasurably wealthy, with elephants, horses, and countless treasures. Can he now enjoy them personally? It is all due to stinginess and greed that he receives this blind retribution. After this life, he will fall into Avici (the lowest level of hell in Buddhism).' The Buddha, at midday, with a gathering of bhiksus (Buddhist monks) and the people of the city, went to the blind child at Chandana's house. At that time, Chandana, hearing that the Buddha was outside, came out to pay respects and stood to one side. The Buddha, knowing that the assembly had gathered and seeing Chandana, extensively spoke to the assembly about the immeasurable suffering caused by stinginess and jealousy, and also spoke about the endless blessings received from generosity and giving, wanting to lead them away from the cycle of rebirth and into the unconditioned path of Nirvana. At that time, the World Honored One, wanting to deliver Chandana from the suffering of hell, said to the child: 'Are you not Nanda?' The child replied: 'Indeed, I am Nanda.' This was asked three times. The assembly, hearing this, exclaimed in astonishment: 'Nanda has received such a form!' At that time, Chandana, hearing and seeing this, wept with sorrow, unable to stop himself, and prostrated before the Buddha, seeking guidance.
救。愿拔罪根。即請佛僧明日舍食。佛明日食竟為說妙法。時栴檀香得須陀洹果。佛告阿難。若人積財。不自衣食復不佈施。愚中之愚。是故智者。應當行施求離生死。莫生慳吝受無邊苦。
又十誦律云。佛在舍衛國時。有長老迦留陀夷。得阿羅漢道。持缽入城乞食。到一婆羅門舍。主人不在。婦閉門作煎餅。迦留陀夷比丘。即入禪定起神通。從外地沒涌出中庭。乃以指彈。婦即回顧作是念言。此沙門從何處入。此必貪餅故來。我終不與。即語夷言。縱使眼脫我亦不與。而以神力即兩眼脫出。復念。縱出眼如碗我亦不與。即變眼如碗。復念。縱若倒立我前。我亦不與。即於前倒立。復念。縱汝若死我亦不與。即入滅受想定。心想皆無所覺知。時婆羅門婦牽挽不動。即大驚怖念。是沙門常游波斯匿王宮。是末利夫人之師。若聞在我家死者。我等大衰。即語比丘言。汝若活者我求與一餅。迦留陀夷便出於定。婦即看餅。先煎餅好者意惜不與。更刮盆邊得。一小面。煎之轉勝。以先者與。適舉一餅。余皆相著。迦留語言。姊與我幾許。舉四餅欲持與之。迦留語言。我不須是餅。可與祇桓中僧。是婦先世已種善根。即自思惟。是比丘實不貪餅。但愍我故而來乞耳。即持餅筐詣祇桓中施眾僧竟。在迦留前坐。迦留陀夷觀其
【現代漢語翻譯】 現代漢語譯本：救贖。愿能拔除罪惡的根源。立即請佛和僧侶明天接受供養。佛陀第二天用齋完畢后，為他們宣講精妙的佛法。當時，栴檀香（一種香料）證得了須陀洹果（小乘初果）。佛陀告訴阿難（佛陀的十大弟子之一）：『如果有人積攢財富，自己不穿不吃，又不肯佈施給別人，那就是愚蠢中的最愚蠢。』所以，聰明的人應當行佈施，以求脫離生死輪迴，不要產生吝嗇之心，否則將遭受無邊的痛苦。
又《十誦律》（佛教戒律）中記載：佛陀在舍衛國（古印度王國）時，有位長老迦留陀夷（一位阿羅漢），證得了阿羅漢道（佛教最高果位）。他手持缽盂進入城中乞食，來到一戶婆羅門（古印度祭司階層）的家中。當時主人不在，婦人在家閉門做煎餅。迦留陀夷比丘（佛教出家男眾）便入禪定，運用神通，從外面的土地沉入，出現在中庭。然後用手指彈了一下。婦人回頭一看，心想：『這個沙門（出家修行者）是從哪裡進來的？他一定是貪圖我的餅才來的，我絕對不給他。』於是對迦留陀夷說：『即使我的眼睛脫落，我也不會給你。』迦留陀夷便用神力讓她的兩隻眼睛脫落出來。婦人又想：『即使眼睛像碗一樣，我也不會給他。』眼睛就變成了碗的樣子。婦人又想：『即使你倒立在我面前，我也不會給你。』迦留陀夷就在她面前倒立起來。婦人又想：『即使你死了，我也不會給你。』迦留陀夷便進入滅受想定（一種甚深的禪定），心中一切念想都消失了，沒有任何知覺。當時，婆羅門婦人拉扯他，卻無法動彈。她非常驚恐，心想：『這位沙門經常出入波斯匿王（古印度國王）的王宮，是末利夫人（波斯匿王的王后）的老師。如果他死在我家，我們就要大禍臨頭了。』於是對比丘說：『如果你能活過來，我願意給你一個餅。』迦留陀夷便從禪定中出來。婦人看了看餅，捨不得把先煎好的餅給他，就颳了刮盆邊，得到一小塊面，煎出來的餅反而更好。她想把先煎好的餅給迦留陀夷，結果一拿起一個餅，其他的餅都粘在一起了。迦留陀夷問：『姊妹，你能給我多少？』婦人拿起四個餅想給他。迦留陀夷說：『我不需要這些餅，你可以把它們供養給祇桓精舍（佛教寺院）中的僧眾。』這位婦人前世已經種下了善根，於是心想：『這位比丘其實不是貪圖我的餅，而是可憐我才來乞食的。』於是拿著餅筐前往祇桓精舍，供養了所有的僧眾，然後在迦留陀夷面前坐下。迦留陀夷觀察她的
【English Translation】 English version: Salvation. May (this offering) eradicate the roots of sin. Immediately invite the Buddha and the Sangha (monastic community) to receive alms tomorrow. After the Buddha finishes eating the next day, he will expound the wonderful Dharma (teachings) for them. At that time, Chandana-fragrance (a type of incense) attained the Srotaapanna-fruit (the first stage of enlightenment in Theravada Buddhism). The Buddha told Ananda (one of the Buddha's ten principal disciples): 'If a person accumulates wealth but does not clothe or feed himself, nor give alms to others, he is the most foolish of the foolish.' Therefore, a wise person should practice giving in order to seek liberation from birth and death, and should not be stingy, lest he suffer endless misery.
Furthermore, the Vinaya-pitaka of the Sarvastivadins (a school of early Buddhism) says: When the Buddha was in Shravasti (an ancient Indian city), there was an elder Kalodayin (an Arhat), who had attained Arhatship (the highest stage of enlightenment in Buddhism). He carried his alms bowl into the city to beg for food, and came to the house of a Brahmin (a member of the priestly class in ancient India). The master of the house was not at home, and the woman was making pancakes behind closed doors. The Bhikshu (Buddhist monk) Kalodayin then entered into Samadhi (a state of meditative consciousness), and using his supernatural powers, he sank into the ground outside and emerged in the middle of the courtyard. Then he snapped his fingers. The woman looked back and thought: 'Where did this Shramana (a wandering ascetic) come from? He must be greedy for my pancakes, so he came here. I will definitely not give him any.' So she said to Kalodayin: 'Even if my eyes fall out, I will not give you any.' Kalodayin then used his supernatural power to make her two eyes fall out. The woman then thought: 'Even if my eyes are like bowls, I will not give him any.' Her eyes then turned into the shape of bowls. The woman then thought: 'Even if you stand upside down in front of me, I will not give you any.' Kalodayin then stood upside down in front of her. The woman then thought: 'Even if you die, I will not give you any.' Kalodayin then entered Nirodha-samapatti (a state of cessation of perception and feeling), in which all thoughts ceased and he had no awareness. At that time, the Brahmin woman pulled and tugged at him, but could not move him. She was greatly frightened and thought: 'This Shramana often visits the palace of King Prasenajit (an ancient Indian king), and is the teacher of Queen Mallika (King Prasenajit's queen). If he dies in my house, we will be in great trouble.' So she said to the Bhikshu: 'If you can come back to life, I am willing to give you a pancake.' Kalodayin then emerged from Samadhi. The woman looked at the pancakes, and was reluctant to give him the best one that had been fried first, so she scraped the edge of the pan and got a small piece of dough, which she fried, and it turned out even better. She wanted to give Kalodayin the first pancake, but as soon as she picked up one pancake, all the other pancakes stuck together. Kalodayin asked: 'Sister, how many can you give me?' The woman picked up four pancakes and wanted to give them to him. Kalodayin said: 'I do not need these pancakes, you can offer them to the Sangha in Jeta Grove (a Buddhist monastery).' This woman had already planted good roots in a previous life, so she thought to herself: 'This Bhikshu is not really greedy for my pancakes, but he is taking pity on me and came to beg for alms.' So she took the basket of pancakes to Jeta Grove, offered them to all the monks, and then sat down in front of Kalodayin. Kalodayin observed her
因緣。為說妙法。即于坐上得法眼凈。作優婆夷。返舍報夫。夫聞即詣迦留陀夷所。迦留陀夷為說妙法。得法眼凈。作優婆塞。當盡財力供養阇梨。乃至身死猶命子供養。令后不斷。
又百緣經云。佛在王舍城迦蘭陀竹林。爾時目連。在一樹下。見一餓鬼身如燋柱。腹大如山咽如細針。發如錐刀纏刺其身。諸支節間皆悉火然。渴乏欲死。唇口乾燋。欲趣河泉變為涸竭。假令天降甘雨。墮其身上皆變為火目連即問業緣。餓鬼答言。我渴乏不能答汝。你自問佛。目連即詣佛所具述前事。向佛廣說。宿造何業受是苦惱。爾時世尊告目連言。汝今諦聽。吾當為汝分別解說。此賢劫中波羅奈國。有佛出世號曰迦葉。有一沙門。涉路而行。極患熱渴。時有女人。名曰惡見。井傍汲水。僧從乞水。女報之曰。使汝渴死我終不與。令我水減不可持去。於時沙門既不得水。服道而去。時彼女人。遂復慳貪。有來乞者終不施與。其後命終墮餓鬼中。以是業緣受如是苦。佛告目連。施知彼時女人不施水者。今此餓鬼是。佛說是惡見緣時。諸比丘等。舍慳貪業。得四沙門果者。或有發無上菩提心者。聞佛所說。歡喜奉行。
又付法藏經云。時有僧伽耶舍羅漢。有大智慧言辭清辯。昔雖出家未證道跡。遊行大海邊見一宮殿。七寶莊嚴
【現代漢語翻譯】 現代漢語譯本： 因緣成熟，迦留陀夷為他們宣說微妙的佛法。這對夫婦當即在座位上證得清凈的法眼（Dharma-cakṣus，證悟之眼）。妻子成為優婆夷（Upāsikā，在家女信徒），回到家中勸說她的丈夫。丈夫聽聞后，立即前往迦留陀夷（Kālodāyin，佛陀弟子）處。迦留陀夷為他宣說微妙的佛法，他也證得清凈的法眼，成為優婆塞（Upāsaka，在家男信徒）。他發願盡其所有財力供養迦留陀夷，乃至身死之後，也要讓自己的孩子繼續供養，使供養不絕。
《百緣經》中記載，佛陀在王舍城（Rājagṛha）的迦蘭陀竹林（Kalandaka Venuvana）中。當時，目犍連（Maudgalyāyana，佛陀弟子，神通第一）在一棵樹下，看見一個餓鬼，身體像被燒焦的柱子，肚子大如山，咽喉細如針，頭髮像錐子和刀子一樣纏繞刺痛他的身體，各個關節都在燃燒著火焰。他極度口渴，瀕臨死亡，嘴唇乾裂焦枯。當他想去河邊或泉水邊時，河水和泉水都乾涸了。即使天降甘露，落在他的身上也會變成火焰。目犍連於是詢問他造了什麼業。餓鬼回答說：『我口渴得無法回答你，你自己去問佛陀吧。』目犍連立即前往佛陀處，詳細地講述了之前所見之事，向佛陀請教，這個餓鬼宿世造了什麼業，以至於遭受如此苦惱。
這時，世尊告訴目犍連：『你現在仔細聽好，我將為你分別解說。』在賢劫（Bhadrakalpa，現在這個賢劫）中，波羅奈國（Varanasi）有一尊佛出世，名為迦葉佛（Kāśyapa Buddha，過去七佛之一）。當時，有一位沙門（Śrāmaṇa，出家修行者）在路上行走，感到非常熱和口渴。當時，有一位名叫惡見的女人在井邊汲水。沙門向她乞水，女人回答說：『即使你渴死，我也不會給你水，免得我的水減少，無法拿走。』當時，沙門沒有得到水，只好繼續趕路。當時，那個女人非常慳吝貪婪，有人來乞討，她也始終不肯施捨。後來，她命終之後墮入餓鬼道中。因為這個業緣，她遭受這樣的痛苦。』佛陀告訴目犍連：『施主，你知道嗎？當時不肯施水的女人，就是現在的這個餓鬼。』佛陀宣說這個惡見因緣時，眾比丘（Bhikṣu，出家男眾）捨棄了慳貪之業，證得四沙門果（Śrāmaṇaphala，四種修行果位，即須陀洹果、斯陀含果、阿那含果、阿羅漢果）的，或者有發無上菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）的。聽聞佛陀所說，他們都歡喜地信受奉行。
《付法藏經》中記載，當時有僧伽耶舍（Saṃghayaśas，人名）阿羅漢（Arhat，證得解脫的聖者），具有大智慧，言辭清晰流暢。他雖然早已出家，但尚未證得道果。在大海邊，他看見一座宮殿，用七寶莊嚴。
【English Translation】 English version: Due to the ripening of conditions, Kālodāyin expounded the wonderful Dharma for them. Immediately, the couple attained the pure Dharma-cakṣus (eye of Dharma, the eye of enlightenment) while seated. The wife became an Upāsikā (female lay devotee), returned home, and persuaded her husband. Upon hearing this, the husband immediately went to Kālodāyin (one of the Buddha's disciples). Kālodāyin expounded the wonderful Dharma for him, and he also attained the pure Dharma-cakṣus, becoming an Upāsaka (male lay devotee). He vowed to dedicate all his wealth to support Kālodāyin, and even after his death, he would have his children continue the support, ensuring it never ceases.
The Hundred Karma Stories states that the Buddha was in the Kalandaka Venuvana (Bamboo Grove) in Rājagṛha (Royal City). At that time, Maudgalyāyana (one of the Buddha's disciples, foremost in supernatural powers) was under a tree when he saw a hungry ghost whose body was like a charred pillar, with a belly as large as a mountain and a throat as thin as a needle. Its hair was like awls and knives, piercing and entangling its body, and all its joints were burning with flames. It was extremely thirsty, on the verge of death, with parched and cracked lips. When it tried to go to a river or spring, the water would dry up. Even if sweet rain fell from the sky, it would turn into fire upon touching its body. Maudgalyāyana then asked about the karma that caused this. The hungry ghost replied, 'I am too thirsty to answer you; ask the Buddha yourself.' Maudgalyāyana immediately went to the Buddha and recounted what he had seen, asking the Buddha what karma the hungry ghost had committed in past lives to suffer such torment.
Then, the World-Honored One told Maudgalyāyana, 'Listen carefully, and I will explain it to you in detail.' In this Bhadrakalpa (Fortunate Aeon), in the country of Varanasi, a Buddha appeared in the world named Kāśyapa Buddha (one of the past seven Buddhas). At that time, there was a Śrāmaṇa (wandering ascetic) walking on the road, feeling extremely hot and thirsty. There was a woman named Evil-View drawing water by a well. The Śrāmaṇa asked her for water, and the woman replied, 'Even if you die of thirst, I will not give you water, lest my water be reduced and I cannot carry it away.' At that time, the Śrāmaṇa did not get water and had to continue on his way. The woman was very stingy and greedy, and she never gave to anyone who begged from her. Later, after she died, she fell into the realm of hungry ghosts. Because of this karma, she suffers such torment.' The Buddha told Maudgalyāyana, 'Donor, do you know? The woman who refused to give water at that time is this hungry ghost now.' When the Buddha spoke of this cause and condition of Evil-View, the Bhikṣus (ordained monks) abandoned their stinginess and greed, and some attained the four Śrāmaṇaphalas (fruits of asceticism, namely Sotāpanna, Sakadāgāmin, Anāgāmin, and Arhat), while others aroused the Anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed perfect enlightenment). Hearing what the Buddha said, they all joyfully accepted and practiced it.
The Transmission of the Dharma Treasury states that at that time, there was the Arhat (one who has attained liberation) Saṃghayaśas (name of a person), who possessed great wisdom and clear, eloquent speech. Although he had long since renounced the household life, he had not yet attained the fruit of the path. By the great sea, he saw a palace adorned with the seven treasures.
光明殊勝。僧伽耶舍。食時以到。即往彼宮。說偈乞食云。
饑為第一病 行為第一苦 如是知法者 可得涅槃道
是時舍主即出奉迎。敷置茵蓐請入就坐。耶舍見其家內。有二餓鬼。裸形黑瘦饑虛羸乏。鎖其身首各著一床。復有一缽滿中香飯。以瓶盛水安置其側。爾時舍主。即取此食奉施比丘。語言。大德。慎勿以食與此餓鬼。爾時比丘見其飢困。即以少飯而施與之。鬼得食已。即吐膿血。遍流在地。污其宮殿。爾時比丘怪而問之。此鬼何緣受斯罪報。舍主答曰。斯鬼前世。一是吾息。一是兒婦。我昔佈施作諸功德。而彼夫妻恒懷恚惜。我數數教誨都不納受。因立誓曰。如此罪業必獲惡報。若受罪時我當看汝。由是因緣得斯苦惱。小復前行。至一住處。堂閣嚴飾種種奇妙。滿中眾僧經行禪思。日時以到。鳴椎集食。食將欲訖。爾時肴膳變成膿血。便以缽器共相打擲。頭面破壞血污流身。而作是言。何為惜食今受此苦。耶舍前問其意答言。長老。我等先世迦葉佛時。同止一處。客比丘來。咸共瞋恚。藏惜飲食而不共分。以此緣故。今受此苦。
正報頌曰。
貪欣詐道德 刻削為伎業 巧誑懷萬端 求利心千匝 受罪地獄中 習氣猶行劫 交刀割肉盡 白骨連相接
習
【現代漢語翻譯】 現代漢語譯本： 光明殊勝的比丘僧伽耶舍（Sanghayasha）。到了乞食的時間，便前往那戶人家。他吟誦偈語乞食道： 『飢餓是第一大疾病，行為是第一大痛苦，像這樣瞭解佛法的人，才能證得涅槃（Nirvana）的道路。』 當時，那家的主人立刻出來迎接，鋪設坐墊，請耶舍比丘入座。耶舍比丘看到他家中有兩個餓鬼，赤身裸體，又黑又瘦，飢餓虛弱。他們的頭和身體被鎖在兩張床上。旁邊放著一缽盛滿香飯，以及一瓶水。這時，那家的主人拿起食物，供養比丘，說道：『大德，千萬不要把食物給這些餓鬼。』當時，比丘看到他們飢餓困苦，便分了少許飯給他們。餓鬼得到食物后，立刻吐出膿血，流遍地上，污染了宮殿。當時，比丘感到奇怪，便問：『這些鬼因為什麼緣故，遭受這樣的罪報？』 舍主回答說：『這兩個鬼前世，一個是我的兒子，一個是兒媳。我以前佈施，做各種功德時，他們夫妻總是懷著嗔恨和吝惜之心。我多次教誨他們，他們都不接受。因此他們立下誓言說：如此罪業必定會獲得惡報，如果受罪時我當看著你們。』就是因為這個因緣，他們才遭受這樣的苦惱。 耶舍比丘稍微向前走，來到一處住所，殿堂樓閣裝飾華麗，各種陳設奇妙精美，裡面住滿了僧眾，他們在經行和禪思。到了吃飯的時間，敲響椎，大家聚集用餐。食物快要吃完時，所有的佳餚都變成了膿血。僧人們便用缽互相打擲，頭面破裂，血污流滿全身，並且說道：『為什麼當初要吝惜食物，現在遭受這樣的痛苦！』耶舍比丘向前詢問他們的緣由，他們回答說：『長老，我們前世在迦葉佛（Kashyapa Buddha）時期，一同住在一個地方。有客比丘來時，我們都心懷嗔恚，藏匿吝惜飲食，不肯共同分享。因為這個緣故，現在遭受這樣的痛苦。』 正報頌說道： 『貪婪歡喜，虛偽裝作有道德，刻薄慳吝作為職業。 巧妙欺騙，心懷萬端，千方百計求取利益。 在地獄中受罪，慳吝的習氣仍然持續不斷。 刀刃交錯，割盡身上的肉，只剩下白骨相互連線。』 習氣。
【English Translation】 English version: Sanghayasha (Sanghayasha), endowed with radiant virtue, upon the arrival of mealtime, proceeded to a certain household. There, he recited a verse to request alms, saying: 'Hunger is the foremost disease, conduct is the foremost suffering; one who thus understands the Dharma can attain the path of Nirvana (Nirvana).' At that moment, the householder came out to greet him, spread out a mat, and invited the Bhikkhu (monk) Yashas to be seated. Yashas observed within the house two hungry ghosts, naked, black, emaciated, and weak from hunger. Their bodies and heads were each chained to a bed. Beside them was a bowl filled with fragrant rice and a bottle of water. Then, the householder took the food and offered it to the Bhikkhu, saying, 'Venerable Sir, by no means give this food to these hungry ghosts.' Seeing their hunger and suffering, the Bhikkhu gave them a small portion of the rice. Upon receiving the food, the ghosts immediately vomited pus and blood, which flowed across the ground, defiling the palace. The Bhikkhu, astonished, inquired, 'For what reason do these ghosts suffer such retribution?' The householder replied, 'In their previous lives, one was my son, and the other my daughter-in-law. When I performed acts of charity and meritorious deeds, they were always filled with anger and stinginess. I repeatedly taught them, but they would not listen. Therefore, they made a vow, saying, 'Such sinful deeds will surely bring evil retribution, and when you suffer, I will watch you.' It is because of this cause that they endure such suffering.' Yashas proceeded a little further and came to a dwelling, with halls and pavilions adorned with various exquisite and wondrous decorations, filled with monks walking and meditating. When the time for the meal arrived, the gavel was struck, and everyone gathered to eat. As the meal was nearing its end, all the delicacies transformed into pus and blood. The monks then began to strike each other with their bowls, their faces and heads were broken, and blood flowed all over their bodies, as they exclaimed, 'Why were we so stingy with food, that we now suffer such torment!' Yashas stepped forward and inquired about the reason for their suffering. They replied, 'Venerable Elder, in our previous lives, during the time of Kashyapa Buddha (Kashyapa Buddha), we lived together in one place. When guest Bhikkhus came, we were all filled with anger, hoarding and begrudging the food, refusing to share it. Because of this cause, we now endure this suffering.' The verse on direct retribution says: 'Greedily rejoicing, falsely feigning virtue, practicing miserliness as a profession. Deceiving skillfully, harboring myriad schemes, seeking profit in a thousand ways. Suffering in the hells, the habit of stinginess still continues. Knives crisscross, cutting away all the flesh, leaving only white bones connected to each other.' Habit.
報頌曰。
為茲貪恣故 惡道轉沉淪 罪畢生人道 餘風尚襲身 恒抱豺狼志 誰人喜見憐 終身不悟此 可笑頑愚人
瞋恚緣第九
夫四蛇躁動。三毒奔馳。六賊相侵。百憂總萃。或宿熏相嫌。伺求長短。素懷結忿。專加相害。了無仁義。頓失慈悲。殺法殺緣。教死贊死。或復潛行毒藥密遣祝邪。遂使含毒俯藏鴆裂肝心。令其銜悲長夜抱痛幽泉。宛轉何辭。煩怨誰訴。故經曰。長者宅中多生毒樹。羅剎海上屢乞浮囊。亦如干薪萬束片火能焚。暗室百年一燈便破。故知瞋心甚於猛火。行者應自防護。劫功德賊無過斯害。若起一念恚火。便燒眾善功德。是以惡性之人人畜皆畏。不簡善人語則成毒。好壞他心令他厭惡。人無愛者。眾所畏棄如避狼虎。現被輕賤。死墮地獄。是故智者見此等過。以忍滅之不畏眾苦也。
如正法念經云。若起瞋恚自燒其身。其心噤毒顏色變異。他人所棄皆悉驚避。眾人不愛輕毀鄙賤。身壞命終墮于地獄。以瞋恚故無惡不作。是故智者舍瞋如火。知瞋過故能自利益。為欲自利利益他人。應當行忍。譬如大火焚燒屋宅。有勇健者以水滅之。智慧之水能滅恚火。亦復如是。能忍之人。第一善心。能捨瞋恚。眾人所愛。眾人樂見。人所信受。顏色清凈。其心寂靜
【現代漢語翻譯】 現代漢語譯本 報頌說：
因為貪婪放縱的緣故，在惡道中不斷沉淪。 罪業結束後轉生為人，過去的習氣仍然留在身上。 總是懷著豺狼般的惡意，誰會喜歡並憐憫你呢？ 終身不醒悟這個道理，真是可笑又頑固愚蠢的人。
瞋恚的因緣第九
四蛇（指地、水、火、風四大元素）躁動不安，三毒（指貪、瞋、癡）奔馳不止，六賊（指色、聲、香、味、觸、法六塵）互相侵擾，各種憂愁聚集在一起。或許是過去世的習氣互相嫌棄，伺機尋找對方的缺點。一向懷著怨恨，專門加以傷害，完全沒有仁義，頓時失去慈悲。造作殺生的方法和因緣，教唆別人殺生，讚歎殺生。或者暗中施行毒藥，秘密地派遣巫術邪法。於是使中毒的人俯身隱藏，毒藥像鴆鳥一樣撕裂肝臟和心臟，讓他們含著悲傷長夜難眠，抱著痛苦沉入幽深的地獄。在那裡翻滾掙扎，向誰訴說？煩惱怨恨，又能向誰傾訴？所以經典上說：『長者的宅院中多生長著毒樹，羅剎鬼居住的海上屢次乞求漂浮的囊袋。』也像乾燥的柴火堆積成萬束，一點火星就能焚燒殆盡。黑暗的房間存在百年，一盞燈就能照破。所以要知道瞋恨之心比猛火還要厲害，修行的人應該自我防護。劫奪功德的盜賊沒有比瞋恚更大的危害了。如果生起一念瞋恚之火，就會燒燬所有善良的功德。因此，兇惡的人，人和動物都害怕他。不分好人壞人，說出的話都帶有毒性。破壞他人的心，使他人厭惡。沒有人愛他，大家都畏懼拋棄他，就像躲避狼和老虎一樣。活著的時候被人輕視，死後墮入地獄。所以有智慧的人看到這些過患，用忍辱來滅除它，不畏懼各種痛苦。
如《正法念經》所說：『如果生起瞋恚，就會焚燒自身。內心充滿毒素，臉色改變異常。被他人拋棄，大家都驚恐躲避。眾人不喜愛，輕視譭謗，卑賤下劣。身死命終后，墮入地獄。因為瞋恚的緣故，沒有不做的惡事。』所以有智慧的人捨棄瞋恚就像捨棄火一樣。知道瞋恚的過患，就能自我利益。爲了自我利益和利益他人，應當修行忍辱。譬如大火焚燒房屋，有勇敢強健的人用水來滅火。智慧之水能夠滅除瞋恚之火，也是這樣。能夠忍辱的人，具有第一等的善良心。能夠捨棄瞋恚，被眾人所喜愛。眾人樂於見到他，人們信任並接受他，臉色清凈，內心寂靜。
【English Translation】 English version The Report-Verse says:
Because of greed and indulgence, One continues to sink in evil paths. When the karmic debt is paid and reborn as a human, The old habits still cling to the body. Always harboring the malice of a jackal, Who would like and pity you? Never awakening to this truth in life, How laughable are these stubborn and foolish people.
The Condition of Anger, the Ninth
The four snakes (referring to the four elements: earth, water, fire, and wind) are restless, the three poisons (referring to greed, anger, and ignorance) gallop wildly, the six thieves (referring to the six sense objects: form, sound, smell, taste, touch, and dharma) invade each other, and all kinds of worries gather together. Perhaps it is the habits of past lives that cause mutual dislike, seeking opportunities to find each other's faults. Always harboring resentment, deliberately causing harm, completely without benevolence and righteousness, suddenly losing compassion. Creating methods and conditions for killing, instigating others to kill, praising killing. Or secretly administering poison, secretly sending out witchcraft and evil spells. Thus, causing the poisoned person to hide in fear, the poison tearing apart the liver and heart like a venomous bird, causing them to hold sorrow through the long night, embracing pain and sinking into the dark abyss. Rolling and struggling there, to whom can they complain? Annoyed and resentful, to whom can they turn? Therefore, the sutra says: 'In the house of the elder, many poisonous trees grow; on the sea of Rakshasas, floating bags are repeatedly begged for.' It is also like a hundred thousand bundles of dry firewood, a single spark can burn them all. A dark room existing for a hundred years, a single lamp can break through the darkness. Therefore, know that the mind of anger is more fierce than a raging fire, and practitioners should protect themselves. There is no greater harm than anger, which robs merit. If a single thought of anger arises, it will burn all good deeds and merits. Therefore, fierce people are feared by both humans and animals. Regardless of good or bad people, the words they speak are poisonous. They destroy the hearts of others, causing them to be disgusted. No one loves them, and everyone fears and abandons them, like avoiding wolves and tigers. They are despised while alive and fall into hell after death. Therefore, wise people see these faults and use patience to extinguish them, not fearing all kinds of suffering.
As the Saddharma Smṛtyupasthāna Sūtra says: 'If anger arises, it will burn oneself. The heart is filled with poison, and the complexion changes abnormally. Abandoned by others, everyone is frightened and avoids them. People do not like them, they are despised, slandered, and lowly. After death, they fall into hell. Because of anger, there is no evil that is not committed.' Therefore, wise people abandon anger like abandoning fire. Knowing the faults of anger, they can benefit themselves. In order to benefit themselves and others, they should practice patience. For example, when a great fire burns a house, brave and strong people use water to extinguish it. The water of wisdom can extinguish the fire of anger, and it is the same. Those who can be patient have the first-rate good heart. Those who can abandon anger are loved by all. People are happy to see them, people trust and accept them, their complexion is pure, and their hearts are peaceful.
心不躁動。善凈深心。離身口過。離心愁惱。離惡道畏。離於怨憎。離惡名稱。離於憂惱。離怨家畏。離於惡人惡口罵詈。離於悔畏。難惡聲畏。離無利畏。離於苦畏。離於慢畏。若人能離如是之畏。一切功德皆悉具足。名稱普聞。得現在未來二世之樂。眾人觀之猶如父母。是忍辱人眾人親近。是故瞋怒。猶如毒蛇。亦如刀火。以忍滅之能令皆盡。能忍瞋恚。是名為忍。若有善女人。能修行善。應作是念。忍者如實應善護之。但諸眾生。善惡現別。愚人凌罵過他為勝。智人下默以為第一。愚人因起小諍遂成大怨。若己得勝他怨轉深。若自理屈反加憂苦。若能慎言不說人短。縱他罵我皆是往業。非為橫報。
又六度集經云。昔者菩薩身為象王。其心弘遠。照知有佛法僧。常三自歸。每以普慈拯濟眾生。誓願得佛當度一切。從五百象。時有兩妻。像王於水中得一蓮花。厥色甚妙。以惠適妻。適妻得華。欣懌曰。冰寒尤甚何緣有斯華乎。小妻貪嫉。而誓曰。會以重毒鴆殺汝矣。結氣而殞。魂靈感化。為四姓女。顏華絕人。智意流通博識古今。仰觀天文明時盛衰。王聞若茲。娉為夫人。至即陳化治國之政。義合忠臣。王悅而敬之。每言輒從。夫人曰。吾夢睹六牙之象。心欲其牙以為珮幾。王不致之吾即死矣。王曰。無妖
【現代漢語翻譯】 現代漢語譯本 心不躁動。善於凈化深層的心念。遠離身體和語言的過失。遠離內心的憂愁和煩惱。遠離墮入惡道的恐懼。遠離怨恨和憎惡。遠離惡劣的名聲。遠離憂慮和苦惱。遠離來自仇家的恐懼。遠離惡人的惡意謾罵。遠離後悔的恐懼。遠離難以忍受的惡劣聲音帶來的恐懼。遠離無利益的恐懼。遠離痛苦的恐懼。遠離傲慢的恐懼。如果有人能夠遠離這些恐懼，一切功德都將圓滿具足，名聲遠揚，獲得現在和未來兩世的快樂。眾人看待他就像看待父母一樣。這樣忍辱的人，眾人都會親近。所以，憤怒就像毒蛇，也像刀和火，用忍耐來熄滅它，就能讓一切都消失。能夠忍受憤怒，這才能稱之為忍。如果有善良的女子，能夠修行善法，應當這樣想：忍耐是真實不虛的，應當好好守護它。只是眾生的善惡表現各不相同，愚蠢的人凌辱謾罵他人，認為勝過別人，聰明的人沉默不語，認為這是最好的。愚蠢的人因為小小的爭執，最終釀成大的怨恨。如果自己得勝，他人的怨恨反而更加深重；如果自己理虧，反而增加憂愁和痛苦。如果能夠謹慎言語，不說別人的缺點，即使他人謾罵我，也都是往昔的業報，不是無緣無故的橫禍。 又《六度集經》中說，過去有一位菩薩身為象王（指過去世身為象王的菩薩），他的心胸開闊，明瞭佛、法、僧（佛教三寶）的存在，經常以三自歸（皈依佛、皈依法、皈依僧）作為行爲準則，常常以普遍的慈悲心救濟眾生，發誓要成佛度化一切眾生。他統領著五百頭象，有兩位妻子。像王在水中得到一朵蓮花，顏色非常美妙，就把它送給大妻子。大妻子得到花，高興地說：『天氣寒冷，冰凍嚴重，怎麼會有這樣的花呢？』小妻子心生嫉妒，發誓說：『我一定會用劇毒毒死你！』她懷著怨恨死去，魂靈感應變化，轉生為四姓女（指婆羅門、剎帝利、吠舍、首陀羅四個種姓的女子）。她的容貌美麗絕倫，智慧通達，博學古今，仰觀天文，明瞭時局的盛衰。國王聽說有這樣的人，就聘娶她為夫人。她入宮后，陳述治理國家的政策，她的建議符合忠臣的義理。國王很高興，很敬重她，每次說話都聽從她的意見。夫人說：『我夢見一頭長著六顆牙齒的象，想要它的牙齒做成佩刀的刀柄。如果國王不能滿足我，我就會死去。』國王說：『不要胡說八道。』
【English Translation】 English version The mind is not agitated. Skillfully purify the deep mind. Abandon faults of body and speech. Abandon mental sorrow and vexation. Abandon the fear of evil paths. Abandon resentment and hatred. Abandon evil reputation. Abandon worry and distress. Abandon fear from vengeful enemies. Abandon evil speech and curses from wicked people. Abandon the fear of regret. Abandon the fear of unbearable evil sounds. Abandon the fear of no benefit. Abandon the fear of suffering. Abandon the fear of arrogance. If a person can abandon such fears, all merits will be fully complete, their name will be widely heard, and they will attain happiness in both the present and future lives. People will view them as they would their parents. Such a person of forbearance will be approached by all. Therefore, anger is like a poisonous snake, also like a knife and fire; extinguish it with forbearance, and it can all be eliminated. To be able to endure anger is called forbearance. If there is a virtuous woman who can practice good deeds, she should think thus: 'Forbearance is truly real and should be well protected.' It is just that the good and evil manifestations of sentient beings are different. A foolish person insults and scolds others, thinking it is better than others; a wise person remains silent, thinking it is the best. A foolish person, because of a small dispute, eventually creates a great resentment. If one wins, the resentment of others only deepens; if one is in the wrong, one only increases sorrow and suffering. If one can be careful in speech and not speak of the shortcomings of others, even if others scold me, it is all retribution from past karma, not an unprovoked calamity. Furthermore, the Shiliudu Ji Jing (Collection of the Six Perfections Sutra) says: In the past, a Bodhisattva was an elephant king (referring to a Bodhisattva in a past life as an elephant king). His heart was vast and far-reaching, knowing of the existence of the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), and he constantly took refuge in the Three Refuges (taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha) as his guiding principle. He often rescued sentient beings with universal compassion, vowing to become a Buddha and liberate all beings. He led five hundred elephants and had two wives. The elephant king obtained a lotus flower in the water, its color was very beautiful, and he gave it to his senior wife. The senior wife received the flower and happily said, 'The weather is cold and the ice is severe, how could there be such a flower?' The junior wife became jealous and vowed, 'I will surely poison you to death with deadly poison!' She died with resentment, and her spirit was transformed, reincarnating as a woman of the four castes (referring to women of the Brahmin, Kshatriya, Vaishya, and Shudra castes). Her appearance was exceptionally beautiful, her wisdom was penetrating, she was learned in ancient and modern times, observing the heavens and understanding the rise and fall of the times. The king heard of such a person and betrothed her as his wife. After she entered the palace, she presented policies for governing the country, and her suggestions aligned with the righteousness of loyal ministers. The king was very happy and respected her, always following her advice. The wife said, 'I dreamed of an elephant with six tusks, and I want its tusks to make a hilt for my sword. If the king cannot fulfill my wish, I will die.' The king said, 'Do not speak nonsense.'
言。人聞見笑。爾時夫人心生憂結。王請議臣四人。自云己夢。曰古今有斯象乎。一臣對曰。無有之也。一臣曰。王不夢也。一臣曰。當聞有之所在彌遠。一臣曰若能致之帝釋。今詳于茲矣。四臣即召四方射師問之。南方師曰。吾亡父常云有之。然遠難致。臣上聞云。斯人知之。王即現之。夫人曰。汝直南行三千里入山。行二日許。即至象所。道邊作坑。除汝鬚髮著沙門服。于坑中射之。擷取其牙將二寸來。像師如命。行之象處。先射象腳。著法衣服持缽。于坑中止住。像王見沙門。即低頭言。和南道士。將以何事殺吾軀命。答曰。欲得汝牙。像曰。吾痛難忍。疾取牙去。無亂吾心令惡念生也。志念惡者。死入太山餓鬼畜生道中。夫懷忍行慈。惡來善往。菩薩之上行也。人即截牙。像曰。道士汝當卻行。無令群像尋足跡也。像遣人去遠。甚痛難忍。躄地大呼。奄然而死。即生天上。群像四來。咸曰。何人殺吾王者。行索不得。還守王尸。悲痛哀號。師以牙還。王睹象牙心即慟怖。夫人以牙著手中適欲視之。雷電礔礰椎之吐血。死入地獄。佛告諸沙門。爾時象王者我身是也。大婦者裘夷是。獵師者調達是。夫人者好首是。菩薩執志度無極。行持戒如是。
又智度論釋提問佛云。
何物殺安隱 何物殺無憂
【現代漢語翻譯】 現代漢語譯本： （國王）說。人們聽了都嘲笑他。當時夫人心中憂愁鬱結。國王請來四位大臣商議，自己說出所做的夢，問道：『古今有這樣的景像嗎？』一位大臣回答說：『沒有這樣的事。』一位大臣說：『大王沒有做夢。』一位大臣說：『應當聽說過有這種景象，只是地方太遙遠了。』一位大臣說：『如果能得到它，即使是帝釋天（Deva Indra）那裡，現在也能詳細地瞭解它。』四位大臣立即召來四方射箭的師傅詢問。南方來的師傅說：『我已故的父親常說有這種景象，但太遙遠難以得到。』大臣稟告國王說：『這個人知道。』國王立即召見了他。夫人說：『你一直向南走三千里進入山中，大約走兩天，就到達大象所在的地方。在路邊挖一個坑，剃除你的鬚髮，穿上沙門（Śrāmaṇa）的服裝，在坑中射它，擷取它的牙，取兩寸長帶回來。』射箭師傅按照吩咐，前往大象所在的地方，先射大象的腳，穿著僧侶的衣服，拿著缽，在坑中停止。像王看見沙門，立即低下頭說：『向道士致敬。您要用什麼來殺我的性命？』（射箭師傅）回答說：『想要得到你的牙。』大象說：『我疼痛難忍，趕快取走牙齒，不要擾亂我的心，讓我產生惡念。』心懷惡念的人，死後會墮入太山地獄、餓鬼、畜生道中。懷著忍辱之心，行持慈悲，以善報惡，是菩薩（Bodhisattva）的上等行為。』那人就擷取了象牙。大象說：『道士您應當向後走，不要讓象群尋著足跡。』大象讓人走遠后，疼痛難忍，倒在地上大聲呼叫，奄然而死，立即轉生到天上。像群從四面趕來，都說：『是誰殺了我們的國王？』四處尋找卻找不到，只好守護著國王的屍體，悲痛地哀號。射箭師傅帶著象牙回來。國王看到象牙，心中驚恐。夫人拿著象牙放在手中，剛想看它，雷電交加，擊打她，讓她吐血而死，墮入地獄。佛（Buddha）告訴各位沙門：『當時的象王就是我的前身，大婦就是裘夷，獵師就是調達（Devadatta），夫人就是好首。菩薩執著于志願，度過無極的苦海，持守戒律就是這樣。』
又《智度論》（Mahāprajñāpāramitopadeśa）中，釋提桓因（Śakra）提問佛（Buddha）說：
什麼東西殺了能得到安穩？什麼東西殺了能沒有憂愁？
【English Translation】 English version: (The king) said. People laughed when they heard it. At that time, the queen's heart was filled with sorrow and anxiety. The king invited four ministers to discuss it, and he himself told about the dream he had, asking: 'Has there ever been such a scene in ancient or modern times?' One minister replied: 'There is no such thing.' One minister said: 'The king did not dream.' One minister said: 'It should have been heard that there is such a scene, but the place is too far away.' One minister said: 'If it can be obtained, even from Deva Indra (帝釋), we can now understand it in detail.' The four ministers immediately summoned archery masters from all directions to inquire. The master from the south said: 'My deceased father often said that there is such a scene, but it is too far away and difficult to obtain.' The minister reported to the king, saying: 'This person knows about it.' The king immediately summoned him. The queen said: 'You go straight south for three thousand miles into the mountains, and after about two days of walking, you will reach the place where the elephant is. Dig a pit by the roadside, shave off your beard and hair, put on the clothes of a Śrāmaṇa (沙門), shoot it in the pit, cut off its tusks, and bring back two inches of them.' The archery master followed the instructions and went to the place where the elephant was. He first shot the elephant's foot, wore monastic clothes, held a bowl, and stopped in the pit. The elephant king saw the Śrāmaṇa and immediately lowered his head, saying: 'Greetings to the Daoist. What do you want to use to kill my life?' (The archery master) replied: 'I want to get your tusks.' The elephant said: 'I am in unbearable pain, quickly take the tusks away, do not disturb my mind and cause me to have evil thoughts.' Those who harbor evil thoughts will fall into Tai Mountain Hell, the realm of hungry ghosts, and the animal realm after death. Cherishing forbearance and practicing compassion, repaying evil with good, is the superior practice of a Bodhisattva (菩薩).' The man then cut off the tusks. The elephant said: 'Daoist, you should walk backwards, do not let the elephants follow your footprints.' After the elephant let the man go far away, he was in unbearable pain, fell to the ground and shouted loudly, and died suddenly, immediately being reborn in heaven. The elephants came from all directions and said: 'Who killed our king?' They searched everywhere but could not find him, so they guarded the king's corpse, wailing in grief. The archery master returned with the tusks. The king was frightened when he saw the tusks. The queen held the tusks in her hand and was about to look at them when lightning struck her, causing her to vomit blood and die, falling into hell. The Buddha (佛) told the Śrāmaṇas: 'The elephant king at that time was my former body, the senior wife was Qiu Yi, the hunter was Devadatta (調達), and the queen was Hao Shou. Bodhisattvas adhere to their vows, cross the sea of unlimited suffering, and uphold the precepts in this way.'
Also, in the Mahāprajñāpāramitopadeśa (智度論), Śakra (釋提桓因) asked the Buddha (佛):
What is killed to obtain peace? What is killed to have no worries?
何物毒之根 吞滅一切善
佛答曰。
殺瞋則安隱 殺瞋則無憂 瞋為毒之根 瞋滅一切善
又雜寶藏經偈言。
得勝增長怨 負則益憂苦 不諍勝負者 其樂最第一
若行忍者。則五德。一無恨。二無訶。三眾人所愛。四有好名聞。五生善道。此之五德名平和事。又長阿含經偈云。
愚罵而智默 則為住勝彼 彼愚無知見 謂我懷恐怖 我觀第一義 忍默為最上 惡中之惡者 于瞋復生瞋 能于瞋不瞋 為戰中最上 夫人有二緣 為己亦為他 眾人有諍訟 不報者為勝 夫人有二緣 為己亦為他 見無諍訟者 不謂為愚騃 若人有大力 能忍無力者 此力為第一 于忍中最上 愚自謂有力 此力非為力 如法忍力者 此力不可阻
又修行道地經偈云。
其口言柔軟 而心懷毒害 視人甚歡喜 相隨如可觀 口言而柔順 其心內含毒 如樹華色鮮 其實苦若毒
又赤嘴烏喻經云。昔有烏名曰拘耆(梁言赤嘴烏)游在叢林樹產孺。諸子在樹上。時有拘耆。與一獼猴共為親厚。時叢樹間有一毒蛇。伺行不在。啖拘耆子無復遺余。拘耆失子。悲鳴啼呼不知所在。熟自思惟知蛇所啖。獼
【現代漢語翻譯】 現代漢語譯本： 『什麼』是毒的根源，能夠吞噬一切善行？
佛陀回答說：
消除嗔恨就能獲得安寧，消除嗔恨就能沒有憂愁。 嗔恨是毒的根源，嗔恨會毀滅一切善行。
《雜寶藏經》中的偈語說：
獲得勝利會增長怨恨，失敗則會增加憂愁和痛苦。 不爭勝負的人，他的快樂才是最殊勝的。
如果修行忍辱，就能獲得五種功德：一是沒有怨恨，二是沒有責難，三是受眾人喜愛，四是有好的名聲，五是能往生善道。這五種功德稱為平和之事。另外，《長阿含經》的偈語說：
愚人謾罵而智者沉默，這是智者勝過愚人。 那些愚人沒有知見，認為我懷有恐懼。 我觀察到第一義諦，忍耐和沉默才是最上乘的。 惡中最惡的行為，就是對嗔恨再生起嗔恨。 能對嗔恨不生嗔恨，是戰鬥中最殊勝的。 人有兩種因緣，爲了自己也爲了他人。 眾人發生爭訟時，不報復的人才是勝利者。 人有兩種因緣，爲了自己也爲了他人。 看到不爭訟的人，不要認為他是愚蠢。 如果人有大力氣，能忍受沒有力氣的人。 這種力量是第一，在忍耐中是最上乘的。 愚蠢的人自認為有力量，這種力量不是真正的力量。 如法修忍的力量，這種力量是不可阻擋的。
《修行道地經》的偈語說：
口中說著柔和的話，心中卻懷著毒害。 表面上對人非常歡喜，相處起來好像很值得觀看。 口頭上說得柔順，內心卻包含著毒害。 就像樹上的花朵顏色鮮艷，但結出的果實卻苦澀如毒藥。
《赤嘴烏喻經》說：從前有隻烏鴉名叫拘耆（Kuji）（梁朝話的意思是赤嘴烏鴉），在叢林樹上產卵。它的孩子們在樹上。當時有隻拘耆（Kuji），和一隻獼猴關係親密。當時叢林樹間有一條毒蛇，趁烏鴉不在的時候，吃光了拘耆（Kuji）的孩子，沒有留下一個。拘耆（Kuji）失去了孩子，悲傷地鳴叫啼哭，不知道孩子在哪裡。仔細思考後，知道是被蛇吃掉了。獼猴
【English Translation】 English version: What is the root of poison that devours all good?
The Buddha answered:
By killing anger, one attains peace; by killing anger, one is free from sorrow. Anger is the root of poison; anger destroys all good.
A verse from the Za Bao Zang Jing (Miscellaneous Treasures Sutra) says:
Victory breeds hatred; defeat increases sorrow and suffering. Those who do not contend for victory or defeat, their joy is the most supreme.
If one practices patience, one gains five virtues: first, no hatred; second, no blame; third, loved by all; fourth, having a good reputation; fifth, rebirth in a good realm. These five virtues are called peaceful matters. Furthermore, a verse from the Chang A Han Jing (Longer Agama Sutra) says:
The fool scolds, but the wise remain silent; thus, the wise overcome the fool. Those fools have no knowledge or insight, thinking that I harbor fear. I observe the ultimate truth; patience and silence are the most supreme. The worst of evils is to generate anger in response to anger. To not be angry in the face of anger is the most supreme of battles. People have two causes, for themselves and for others. When people have disputes, the one who does not retaliate is the victor. People have two causes, for themselves and for others. Seeing those who do not contend, do not consider them foolish. If a person has great strength and can endure the powerless, This strength is the foremost, the most supreme in patience. The fool thinks he has strength, but this strength is not true strength. The strength of one who practices patience according to the Dharma is an irresistible strength.
A verse from the Xiu Xing Dao Di Jing (Sutra on the Stages of Practice) says:
The mouth speaks gentle words, but the heart harbors poison. One appears very happy towards others, seemingly worthy of admiration. The mouth speaks softly and obediently, but the heart contains poison. Like flowers on a tree, bright in color, but the fruit is bitter as poison.
The Chi Zui Wu Yu Jing (Red-Beaked Crow Parable Sutra) says: Once upon a time, there was a crow named Kuji (拘耆) (meaning 'red-beaked crow' in the Liang Dynasty language) who laid eggs in a forest tree. Her children were in the tree. At that time, there was a Kuji (拘耆) who was close friends with a monkey. Then, there was a poisonous snake in the forest tree. When the crow was away, the snake ate all of Kuji's (拘耆) children, leaving none behind. Kuji (拘耆) lost her children and cried out in sorrow, not knowing where they were. After careful thought, she realized that they had been eaten by the snake. The monkey
猴歸見。問之何為。答曰。蛇啖我子了盡無餘。獼猴曰。我當報之。時毒蛇行。獼猴前嬈之。蛇怒纏獼猴。獼猴捉得頭曳至石上。磨破而死棄擲而還。拘耆踴躍。畜生尚有相報。何況於人。
又雜譬喻經云。昔有一蛇。頭尾自諍。頭語尾曰。我應為大。尾語頭曰。我應為大。頭曰。我有耳能聽。有目能視。有口能食。行時在前。故可為大。汝無此術。云何為大。尾曰。我令汝去故得去耳。若我不去。以身繞木三匝三日不已。不得求食飢餓垂死。頭語尾曰。汝可放我。聽汝為大。尾聞其言。即時放之。復語尾曰。汝既為大。聽汝前行。尾在前行。未經數步。墮大深坑而死。喻眾生無智。強為人我。終墮三塗。
又僧祇律云。過去世時。有一群雞。依榛林住有貍侵食。唯餘一雌。烏來覆之共生一子。子作聲時。烏說偈言。
此兒非我有 野父聚落母 共合生兒子 非烏復非雞 若欲學翁聲 復是雞所生 若欲學母鳴 其父復是烏 學烏似雞鳴 學雞作烏聲 烏雞若兼學 是二俱不成
此喻道人雖持禁戒雜染不純。相中似善口出惡言。欲喚是善口復出惡。欲喚非善相復出家。
又伐毒樹經云。昔舍衛國有官園生一毒樹。人游樹下。皆悉頭痛欲裂。或患腰疼。伐已還生。
【現代漢語翻譯】 現代漢語譯本： 猴子回來，看見拘耆（Kutagar，人名）。問他發生了什麼事。拘耆回答說：『蛇吃了我的孩子，一個也不剩。』獼猴說：『我應當為你報仇。』當時毒蛇正在爬行，獼猴上前戲弄它。蛇憤怒地纏繞獼猴，獼猴抓住蛇的頭，拖到石頭上，磨破蛇頭，蛇死了，獼猴把它扔掉后回來。拘耆非常高興，感嘆道：『畜生尚且知道互相報仇，何況是人呢？』
又，《雜譬喻經》中說，過去有一條蛇，頭和尾巴互相爭論。頭對尾巴說：『我應該為大。』尾巴對頭說：『我應該為大。』頭說：『我有耳朵能聽，有眼睛能看，有嘴巴能吃東西，行走時在前面，所以可以為大。你沒有這些能力，憑什麼為大？』尾巴說：『我讓你去你才能去，如果我不去，用身體纏繞樹木三圈，三天不停，你就無法覓食，飢餓垂死。』頭對尾巴說：『你放開我，我聽你的，讓你為大。』尾巴聽了這話，立刻放開了頭，又對尾巴說：『既然你為大，聽你的，讓你在前面走。』尾巴在前面走，沒走幾步，就掉進一個大深坑裡死了。』比喻眾生沒有智慧，執著於人我和分別，最終墮入三惡道（三塗）。
又，《僧祇律》中說，過去世的時候，有一群雞，依靠榛樹林居住，有狐貍來侵擾捕食。只剩下一隻母雞，烏鴉來覆蓋它，共同生了一個孩子。孩子發出叫聲時，烏鴉說了偈語：
『這孩子不是我生的，野雞是父親，家雞是母親，共同結合生下這個孩子，既不像烏鴉又不像雞。 如果想學公雞的叫聲，它又是雞所生；如果想學母雞的鳴叫，它的父親又是烏鴉。 學烏鴉像雞叫，學雞像烏鴉叫，烏鴉和雞如果都要學，這兩者都學不成。』
這比喻修行人雖然持守禁戒，但夾雜著染污不純正。外表看起來像善人，口中卻說出惡語。想說他是善人，口中又說出惡語；想說他不是善人，外表又像出家人。
又，《伐毒樹經》中說，過去舍衛國（Sravasti，古印度王國）有一個官家園林，生長著一棵毒樹。人們在樹下行走，都會頭痛欲裂，或者患上腰疼。砍伐之後還會再生。
【English Translation】 English version: The monkey returned and saw Kutagar (Kutagar, a personal name). He asked him what had happened. Kutagar replied, 'The snake has eaten all my children, not one is left.' The monkey said, 'I should avenge you.' At that time, the poisonous snake was crawling, and the monkey went forward to tease it. The snake angrily coiled around the monkey, and the monkey grabbed the snake's head, dragged it to a stone, ground the snake's head until it was broken, and the snake died. The monkey threw it away and returned. Kutagar was very happy and exclaimed, 'Even animals know how to avenge each other, how much more so should humans!'
Also, the Miscellaneous Parables Sutra says, 'In the past, there was a snake whose head and tail argued with each other. The head said to the tail, 'I should be the greater one.' The tail said to the head, 'I should be the greater one.' The head said, 'I have ears to hear, eyes to see, and a mouth to eat. I go in front when walking, so I should be the greater one. You don't have these abilities, how can you be the greater one?' The tail said, 'I let you go, so you can go. If I don't go, I will wrap my body around a tree three times, and for three days without stopping, you will not be able to find food and will starve to death.' The head said to the tail, 'Let me go, I will listen to you and let you be the greater one.' The tail heard these words and immediately released the head. Then it said to the tail, 'Since you are the greater one, I will listen to you and let you go in front.' The tail went in front, but after only a few steps, it fell into a deep pit and died.' This is a metaphor for sentient beings who lack wisdom, clinging to self and others, and ultimately falling into the three evil realms (three woeful paths).
Also, the Sanghika Vinaya says, 'In the past, there was a flock of chickens living near a hazel forest, and a fox came to invade and prey on them. Only one hen remained, and a crow covered her, and together they had a child. When the child made a sound, the crow spoke a verse:
'This child is not mine, the wild rooster is the father, and the domestic hen is the mother, together they gave birth to this child, who is neither like a crow nor like a chicken. If it wants to learn the rooster's crow, it is born of a chicken; if it wants to learn the hen's cluck, its father is a crow. Learning to crow like a chicken, learning to cluck like a crow, if it tries to learn both crow and chicken, it will not succeed in either.'
This is a metaphor for a practitioner who, although upholding precepts, is mixed with impurities and is not pure. Outwardly, they appear to be good, but their mouths utter evil words. If you want to call them good, their mouths utter evil words; if you want to say they are not good, they outwardly resemble a renunciate.
Also, the Cutting Down the Poison Tree Sutra says, 'In the past, in Sravasti (Sravasti, an ancient Indian kingdom), there was an official garden with a poisonous tree growing in it. People who walked under the tree would suffer from splitting headaches or back pain. Even after being cut down, it would grow back.'
樹中之妙眾人見喜。不知諦者皆來遭死。有智語之。當盡其根。適欲掘根。復恐死定。進退思惟。出家學道亦復如是。佛說偈曰。
伐樹不盡根 雖伐猶復生 伐愛不盡本 數數復生苦
心悟克責。即得初果。
又孛經說偈云。
惡從心生 反以自賊 如鐵生垢 消毀其形 樹繁花果 還折其枝 蚖蛇含毒 反害其軀
又善見論說偈云。
若人起瞋心 譬如車奔逸 車工能制之 不足以為難 人能制瞋心 此事最為難
又修行道地經偈云。
其有從瞋心 怨害向他人 後生墮蛇蚖 或作殘賊獸 譬如竹樹劈 芭蕉騾懷妊 還害亦如是 故當發慈心
又百緣經云。佛在王舍城迦蘭陀竹林時。彼城中有一長者。名曰賢面。財寶無量不可稱計。多諸諂曲。慳貪嫉妒終無施心。乃至飛鳥驅不近舍。有諸沙門及婆羅門。貧窮乞丐從其乞者。惡口罵之其後命終受毒蛇身。還守本財。有近之者。瞋目猛盛怒眼視之。能令使死。頻婆娑羅王。聞已心懷驚怪。今此毒蛇見人則害。唯佛能調。作是念已。即將群臣往詣佛所。頂禮佛足卻坐一面。具白前事。唯愿世尊。降伏此蛇莫使害人。佛唱許可。于其後日著衣持缽。往詣蛇所。蛇見佛來瞋
【現代漢語翻譯】 現代漢語譯本 樹中的美好讓眾人欣喜。不瞭解真諦的人都會遭遇死亡。有智慧的人告訴他們，應當徹底斷除樹根。剛想挖掘樹根，又擔心樹會因此而死。進退兩難，思來想去，出家學道也是如此。 佛陀說偈語： 『砍伐樹木不徹底，即使砍了還會再生長；斷除愛慾不徹底，就會一次又一次地遭受痛苦。』 內心領悟並自我反省，就能證得初果（Sotāpanna，須陀洹）。 又《孛經》說偈語： 『罪惡從心中產生，反而會傷害自己，就像鐵生鏽一樣，最終會毀壞它的形體。樹木開滿繁花結滿果實，反而會折斷自己的樹枝。毒蛇口含毒液，反而會傷害自己的軀體。』 又《善見論》說偈語： 『如果人發起嗔恨心，就像失控的馬車一樣奔馳。車匠能夠控制它，這並不算難事。人能夠控制自己的嗔恨心，這件事才是最難的。』 又《修行道地經》偈語： 『如果有人因為嗔恨心，而怨恨傷害他人，死後會轉生為毒蛇，或者成為殘暴的野獸。譬如劈開竹子和樹木，芭蕉樹和騾子懷孕一樣，最終還是會傷害自己，所以應當發起慈悲心。』 又《百緣經》記載：佛陀在王舍城（Rājagṛha）的迦蘭陀竹林（Kalandaka Venuvana）時，城中有一位長者，名叫賢面（Bhadda-mukha）。他的財富無量，不可計數，但是他為人諂媚虛偽，慳吝貪婪，嫉妒心強，沒有佈施之心，甚至連飛鳥都不讓靠近他的住所。有沙門（Śrāmaṇa）和婆羅門（Brāhmaṇa），以及貧窮的乞丐向他乞討時，他都惡語謾罵。後來他命終后，轉生為一條毒蛇，守護著他原本的財產。有靠近它的人，它就怒目圓睜，用兇猛的眼神看著他們，甚至能讓人死亡。頻婆娑羅王（Bimbisāra），聽到這件事後，心中感到驚恐怪異，認為這條毒蛇會傷害人，只有佛陀才能調伏它。於是他帶著群臣前往佛陀的住所，頂禮佛足，退坐在一旁，詳細地稟告了這件事，希望世尊能夠降伏這條毒蛇，不要讓它再傷害人。佛陀答應了他的請求，在之後的某一天，穿上袈裟，拿著缽，前往毒蛇所在的地方。毒蛇看到佛陀前來，非常嗔怒。
【English Translation】 English version The beauty in the tree brings joy to all. Those who do not understand the truth will encounter death. The wise tell them that the root should be completely eradicated. Just as one intends to dig up the root, one fears that the tree will die as a result. Hesitating and contemplating, renouncing the household life and learning the Way is also like this. The Buddha spoke in verse: 'If the tree is not completely uprooted, it will still grow even if it is cut down; if craving is not completely eradicated, one will repeatedly suffer.' Realizing this in one's heart and reflecting on oneself, one can attain the first fruit (Sotāpanna). Furthermore, the Bo Jing says in verse: 'Evil arises from the mind, and in turn harms oneself, just as rust forms on iron, eventually destroying its shape. A tree full of flowers and fruits, in turn breaks its own branches. A venomous snake contains poison, and in turn harms its own body.' Furthermore, the Samantapāsādikā says in verse: 'If a person arises with anger, it is like a runaway chariot. A charioteer can control it, which is not difficult. A person who can control their anger, this is the most difficult thing.' Furthermore, the Xiuxing Daodi Jing says in verse: 'If someone, out of anger, harbors resentment and harms others, they will be reborn as a venomous snake, or as a cruel beast. Like splitting bamboo and trees, like a banana tree or a mule conceiving, it will ultimately harm oneself, therefore one should cultivate loving-kindness.' Furthermore, the Avadānaśataka says: When the Buddha was in the Kalandaka Venuvana (Kalandaka Bamboo Grove) in Rājagṛha (王舍城), there was a wealthy householder in the city named Bhadda-mukha (賢面). His wealth was immeasurable, but he was flattering and deceitful, miserly and greedy, and full of jealousy, with no intention of giving. He would not even allow birds to approach his house. When Śrāmaṇas (沙門) and Brahmins (婆羅門), as well as poor beggars, asked him for alms, he would curse them with harsh words. Later, after he died, he was reborn as a venomous snake, guarding his original wealth. Anyone who approached it, it would glare at them with fierce and angry eyes, even causing their death. King Bimbisāra (頻婆娑羅王), hearing of this, felt alarmed and strange, believing that this venomous snake would harm people, and only the Buddha could tame it. Therefore, he took his ministers and went to the Buddha's residence, prostrated at the Buddha's feet, and sat to one side, explaining the matter in detail, hoping that the World Honored One could subdue this snake and prevent it from harming people. The Buddha granted his request, and on a later day, he put on his robes, took his bowl, and went to the place where the snake was. The snake, seeing the Buddha coming, was very angry.
恚熾盛。欲螫如來。佛以慈力。於五指端放五色光明。照彼蛇身即得清涼。熱毒消除心懷喜悅。舉頭四顧。是何福人能放此光。照我身體使得清涼。快不可言。爾時世尊。見蛇調伏。而告本緣。蛇聞佛語深自克責。蓋障云除自憶宿命。作長者時。所作惡業。今得是報。方于佛前深生信敬。佛告之言。汝於前身不順我語受此蛇形。今宜調順受我教敕。蛇答佛言。隨佛見授不敢違敕。佛告蛇言。汝若調順入我缽中。佛語已竟尋入缽中。將詣林中。王及群臣。聞世尊調化毒蛇盛缽中來。合國人民皆往共看。蛇見眾人深生慚愧。厭此蛇身。即便命終生忉利天。即自念言。我造何福得來生天。即自觀察。見在世間受毒蛇身。由見佛故。生信敬心厭惡蛇身。得來生此受天快樂。今當還報佛世尊恩。赍持香華光明照曜。來詣佛所前禮佛足。供養訖已卻坐一面。聽佛說法。心開意解得須陀洹果。即于佛前說偈贊佛。
巍巍大聖尊 功德悉滿足 能開諸盲冥 尋得於道果 除去煩惱垢 超越生死海 今蒙佛恩德 得閉三惡道
爾時天子讚歎佛已。繞佛三匝還詣天宮。時頻婆娑羅王。聞佛說慳貪緣。時會諸人。有得四沙門果者。有發無上菩提心者。歡喜奉行又百緣經云。佛在驕薩羅國。將諸比丘。欲詣勒那樹下。
【現代漢語翻譯】 現代漢語譯本 毒蛇的嗔恚心非常強烈，想要螫（shì，用毒刺或毒牙刺）如來（Tathagata，佛的稱號之一）。佛陀用慈悲的力量，從五個手指的指端放出五種顏色的光明，照耀在毒蛇身上，毒蛇立刻感到清涼，熱毒消除了，心中充滿喜悅。它抬起頭，四處張望，心想：『是哪位有福德的人能放出這樣的光明，照耀我的身體，使我感到如此清涼，真是快樂得無法形容！』 這時，世尊（Lokajyestha，佛的稱號之一）看到毒蛇已經被調伏，便告訴它事情的本末緣由。毒蛇聽了佛的話，深深地自我責備，像云一樣的業障消除了，回憶起自己的前世，當長者（指有地位、有財富的人）時所做的惡業，導致今生得到這樣的報應。於是，它在佛前深深地生起信心和恭敬心。佛告訴它說：『你前世不聽從我的話，所以受此蛇身。現在應該調順，接受我的教誨。』毒蛇回答佛說：『我遵從佛的教導，不敢違背您的旨意。』佛告訴毒蛇說：『如果你能調順，就進入我的缽（bō，和尚用的飯碗）中。』佛說完，毒蛇就立刻進入缽中。佛將缽帶到樹林中。國王（頻婆娑羅王，Bimbisara）和大臣們聽說世尊調伏了毒蛇，並把它放在缽中帶了過來，全國人民都前往觀看。毒蛇看到這麼多人，深感慚愧，厭惡自己的蛇身，隨即命終，轉生到忉利天（Trayastrimsa，佛教欲界六天之一）。 天子（Deva，天神）立刻心想：『我造了什麼福，能夠轉生到天界？』他仔細觀察，看到自己在人間受毒蛇身，是因為見到佛的緣故，生起了信敬之心，厭惡蛇身，才能轉生到這裡享受天上的快樂。現在應當報答佛世尊的恩德。』於是，他帶著香和花，光明照耀，來到佛的住所，向前禮拜佛的腳，供養完畢后，退到一旁坐下，聽佛說法，心開意解，證得了須陀洹果（Srotapanna，小乘四果中的初果）。他就在佛前說偈（gatha，佛教詩歌）讚歎佛： 『巍峨偉大的聖者世尊，功德圓滿具足，能夠開啟所有盲昧眾生的智慧，使他們尋找到通往道果的道路，除去煩惱的污垢，超越生死的苦海。如今蒙受佛的恩德，得以關閉通往三惡道（地獄、餓鬼、畜生）的道路。』 這時，天子讚歎佛完畢，繞佛三圈，然後返回天宮。當時，頻婆娑羅王聽到佛陀宣講慳貪的因緣，在場的眾人，有的證得了四沙門果（小乘四果），有的發起了無上菩提心（Anuttara-samyak-sambodhi-citta，成佛的願望）。他們都歡喜地接受並實行佛的教誨。另外，《百緣經》中記載，佛陀在驕薩羅國（Kosala），帶領眾比丘，想要前往勒那樹下。
【English Translation】 English version The snake's anger was intense, wanting to sting the Tathagata (one of the titles of the Buddha). The Buddha, with his power of compassion, emitted five-colored light from the tips of his five fingers, illuminating the snake's body, which immediately felt cool. The burning poison subsided, and its heart was filled with joy. It raised its head and looked around, thinking, 'What blessed person can emit such light, illuminating my body and making me feel so cool and indescribably happy!' At that time, the Lokajyestha (another title of the Buddha), seeing that the snake had been subdued, told it the whole story. The snake, hearing the Buddha's words, deeply reproached itself. The cloud-like karmic obstacles cleared, and it recalled its past life, the evil deeds it had committed when it was an elder (referring to a person of status and wealth), which led to its present retribution. Therefore, it deeply arose faith and reverence before the Buddha. The Buddha told it, 'In your previous life, you did not obey my words, so you received this snake body. Now you should be obedient and accept my teachings.' The snake replied to the Buddha, 'I will follow the Buddha's teachings and dare not disobey your commands.' The Buddha told the snake, 'If you can be obedient, enter my bowl (bō, a monk's eating bowl).' After the Buddha finished speaking, the snake immediately entered the bowl. The Buddha took the bowl to the forest. King Bimbisara (Bimbisara) and his ministers heard that the World Honored One had subdued the poisonous snake and brought it in a bowl, and the people of the whole country went to see it. The snake, seeing so many people, felt deeply ashamed and disgusted with its snake body. It then died and was reborn in the Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism). The Deva (Deva, a celestial being) immediately thought, 'What merit did I create to be reborn in the heavens?' He carefully observed and saw that he had received a snake body in the human world because he had seen the Buddha, arose faith and reverence, and detested the snake body, which allowed him to be reborn here to enjoy heavenly bliss. Now I should repay the kindness of the Buddha, the World Honored One.' Therefore, he brought incense and flowers, shining with light, and came to the Buddha's residence, prostrated himself at the Buddha's feet, made offerings, and then retreated to one side to sit and listen to the Buddha's teachings. His mind opened and he understood, attaining the Srotapanna fruit (the first fruit of the four fruits of the Hinayana). He then spoke a gatha (gatha, a Buddhist verse) before the Buddha, praising the Buddha: 'The majestic and great Holy World Honored One, whose merits are complete and perfect, is able to open the wisdom of all ignorant beings, enabling them to find the path to the fruit of enlightenment, removing the defilements of afflictions, and transcending the sea of birth and death. Now, receiving the Buddha's grace, I am able to close the path to the three evil realms (hell, hungry ghosts, and animals).' At that time, the Deva finished praising the Buddha, circumambulated the Buddha three times, and then returned to his heavenly palace. At that time, King Bimbisara heard the Buddha expounding the causes and conditions of stinginess. Among those present, some attained the four Samana fruits (the four fruits of the Hinayana), and some aroused the Anuttara-samyak-sambodhi-citta (the desire to become a Buddha). They all joyfully accepted and practiced the Buddha's teachings. In addition, the Sutra of One Hundred Causes (Avadana-sutra) records that the Buddha was in Kosala (Kosala), leading the monks, wanting to go to the Leruna tree.
至一澤中。有五百水牛甚大兇惡。復有五百放牛之人。遙見佛來將諸比丘從此道中行。高聲叫喚。唯愿世尊。莫此道行。此牛群中有大惡牛。抵突傷人。難可得過。爾時佛告放牛羊人言。汝等今者莫大憂怖。彼水牛者設來抵我吾自知時。語言之頃惡牛卒來。翹尾低角。刨地喚吼。跳躑直前。爾時如來。於五指端。化五師子在佛左右。四面周匝有大火坑。時彼惡牛甚大惶怖。四向馳走無有去處。唯佛足前有少許地。宴然清涼。馳奔趣向。心意泰然無復怖畏。長跪伏首舐世尊足。復便仰頭視佛如來。喜不自勝。爾時世尊。知彼惡牛心以調伏。即便為牛而說偈言。
盛心興惡意 欲來傷害我 歸誠望得勝 返來舐我足
時彼水牛。聞佛世尊說此偈已。深生慚愧欻然悟解。蓋障云除知在先身在人道中所作惡業。倍生慚愧不食水草。即便命終生忉利天。忽然長大如八歲兒。便自念言。我修何福生此天上。尋觀察知。在世間時受水牛身。蒙佛化度得來生天。我今當還報佛之恩。作是念已。赍持香華來詣佛所。光明赫奕照佛世尊。前禮佛足卻坐一面。佛即為其說四諦法。心開意解得須陀洹果。繞佛三匝還於天宮。時諸五百放牛人。于其晨朝來詣佛所。為說妙法心開意解。各獲道跡求索出家。佛即告言。善來比丘。須
【現代漢語翻譯】 現代漢語譯本：到達一片沼澤地。那裡有五百頭非常巨大且兇惡的水牛，還有五百個放牛人。他們遠遠地看見佛陀帶著眾比丘從這條路走來，便高聲呼喊：『唯愿世尊不要走這條路！這群牛中有一頭非常兇惡的牛，會衝撞傷害人，難以通過。』當時，佛陀告訴放牛人說：『你們現在不要太憂慮害怕。那些水牛即使來衝撞我，我自然知道如何應對。』說話間，那頭惡牛突然衝來，翹著尾巴，低下牛角，刨著地，大聲吼叫，跳躍著直衝向前。這時，如來在五個指尖上，化現出五隻獅子在佛陀左右，四面周圍有巨大的火坑。當時，那頭惡牛非常驚恐，向四處奔跑，無處可去，只有佛陀腳前有一小塊地方，安靜清涼，便奔向那裡，心中安定，不再恐懼，長跪伏首，舔舐世尊的腳，又仰頭看著佛陀如來，歡喜得無法自持。當時，世尊知道那頭惡牛的心已經被調伏，就為牛說了偈語： 『心中充滿惡意，想要來傷害我，卻歸順誠服希望得到勝果，反而回來舔我的腳。』 當時，那頭水牛聽了佛世尊說的偈語后，深感慚愧，忽然醒悟，如同烏雲消散，知道是前世在人道中所作的惡業，更加慚愧，不吃水草，隨即死去，轉生到忉利天（Trayastrimsa，佛教的六慾天之一）。忽然長大，如同八歲的孩子，便自己思念：『我修了什麼福報，能生到這天上？』隨即觀察得知，在世間時，自己是水牛之身，蒙佛陀教化，才能來生天。『我現在應當回去報答佛的恩德。』這樣想著，便帶著香花來到佛陀所在的地方，光明閃耀，照亮佛世尊，上前禮拜佛足，退到一旁坐下。佛陀就為他說四諦法（Four Noble Truths，佛教的基本教義），他心開意解，證得須陀洹果（Sotapanna，小乘佛教四果中的初果）。繞佛三圈，回到天宮。當時，那五百個放牛人，在清晨來到佛陀所在的地方，聽佛陀為他們宣說妙法，心開意解，各自獲得道跡，請求出家。佛陀就告訴他們：『善來比丘（Welcome, monks）。』
【English Translation】 English version: Reaching a marsh, there were five hundred very large and ferocious water buffaloes, and five hundred cowherds. Seeing the Buddha coming from afar with the monks along this path, they shouted loudly, 'May the World-Honored One not take this path! Among this herd of buffaloes, there is a very vicious one that will charge and injure people, making it difficult to pass.' At that time, the Buddha told the cowherds, 'Do not be too worried or afraid now. Even if those water buffaloes come to charge at me, I will naturally know how to deal with it.' As he spoke, the vicious buffalo suddenly charged, tail raised, horns lowered, pawing the ground, roaring loudly, and leaping straight forward. At this moment, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) manifested five lions from the tips of his five fingers, surrounding the Buddha on all sides, with huge fire pits all around. At that time, the vicious buffalo was very frightened, running in all directions with nowhere to go, except for a small patch of ground in front of the Buddha's feet, which was quiet and cool. It ran towards that spot, its heart calmed, no longer afraid, kneeling and prostrating, licking the feet of the World-Honored One, and then looking up at the Buddha Tathagata, overjoyed beyond measure. At that time, the World-Honored One knew that the heart of the vicious buffalo had been tamed, and spoke a verse for the buffalo: 'With a heart full of malice, wanting to come and harm me, yet returning in sincerity, hoping to gain victory, instead you return to lick my feet.' At that time, after hearing the verse spoken by the Buddha World-Honored One, the water buffalo felt deep shame, and suddenly awakened, like dark clouds dissipating, knowing that it was the evil karma it had created in the human realm in a previous life. Feeling even more ashamed, it did not eat grass or drink water, and soon died, and was reborn in the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of desire in Buddhism). Suddenly growing up like an eight-year-old child, it thought to itself, 'What blessings did I cultivate to be born in this heaven?' Then it observed and realized that in the world, it had been a water buffalo, and through the Buddha's teachings, it was able to be reborn in heaven. 'Now I should return to repay the Buddha's kindness.' Thinking this, it brought incense and flowers to the place where the Buddha was, its light shining brightly, illuminating the Buddha World-Honored One, and stepped forward to prostrate at the Buddha's feet, then retreated to sit on one side. The Buddha then spoke the Four Noble Truths (Four Noble Truths, the basic teachings of Buddhism) for it, and its heart opened and understood, attaining the fruit of Sotapanna (Sotapanna, the first fruit of the four fruits in Theravada Buddhism). It circumambulated the Buddha three times and returned to the heavenly palace. At that time, the five hundred cowherds came to the place where the Buddha was in the morning, and after hearing the Buddha preach the wonderful Dharma for them, their hearts opened and understood, and each attained the path, requesting to leave home. The Buddha then told them, 'Welcome, monks (Welcome, monks).'
發自落法服著身。便成沙門。精勤修習得阿羅漢果。時諸比丘見是事已。而白佛言。今此水牛及五百放牛人。宿造何業生水牛中。復修何福值佛世尊。佛告諸比丘。汝等欲知宿業所造諸惡業緣。今當爲汝等說偈言。
宿造善惡業 五劫而不朽 善業因緣故 今獲如是報
于賢劫中波羅柰國。有佛出世。號曰迦葉。于彼法中有一三藏比丘。將五百弟子游行他國。在大眾中而共論議。有難問者不能通達。便生瞋恚反更惡罵。汝等今者。無所曉知。強難問我。狀似水牛抵突人來。時諸弟子咸皆然可。各自散去。以是惡口業因緣故。五百世中生水牛中。及放牛人共相隨逐。乃至今者故未得脫。佛告諸比丘。欲知彼三藏比丘者。今此群中惡水牛是。彼時弟子者。今五百放牛人是。佛說是水牛因緣時。各各自護身口意業。厭惡生死。得四沙門果。有發無上菩提心者。聞佛所說。歡喜奉行。
正報頌曰。
愚人瞋恚重 地獄被燒然 豺狼諍圍繞 蚖毒競來前 𪘬齰怒目食 背脅縱橫穿 自作還自受 恚火競相煎
習報頌曰。
怒心多毒害 沉沒苦惡道 出彼得人身 余報他還惱 見者求其過 增嫌如毒草 此既無宜利 愚瞋何所寶
邪見緣第十
夫
{ "translations": [ "現代漢語譯本", "從剃除頭髮，穿上袈裟的那一刻起，他們就成爲了沙門（佛教出家人的通稱），精進勤勉地修行，最終證得了阿羅漢果（斷盡煩惱，達到涅槃境界的聖人）。當時，眾比丘見到此事後，向佛陀稟告說：『如今這頭水牛和五百個牧牛人，過去究竟造了什麼業，才會轉生為水牛？又修了什麼福，才能在佛陀世尊的時代遇到您？』佛陀告訴眾比丘：『你們想知道他們過去所造的惡業因緣嗎？現在我將為你們說一首偈語：", "『過去所造的善惡業，即使經過五劫（極長的時間單位）也不會消滅。因為過去善業的因緣，所以今生獲得這樣的果報。』", "在賢劫（現在這個時代）中，波羅柰國（古印度地名，今瓦拉納西）有一尊佛出世，名號為迦葉佛（過去七佛之一）。在他的教法中，有一位三藏比丘（精通經、律、論三藏的僧人），帶領著五百名弟子前往其他國家。在大眾之中，他們共同討論佛法，有人提出難題，他不能通達，便心生嗔恚，反而惡語謾罵：『你們這些人，什麼都不懂，卻要強行提問為難我，就像水牛一樣橫衝直撞。』當時，眾弟子都表示贊同，各自散去。因為這惡口業的因緣，他們五百世都轉生為水牛，以及與水牛相隨的牧牛人，直到現在還沒有解脫。』佛陀告訴眾比丘：『想知道那位三藏比丘是誰嗎？就是現在這群牛中的那頭惡水牛。當時的弟子們，就是現在的這五百個牧牛人。』佛陀在講述這水牛的因緣時，眾比丘各自守護自己的身口意業，厭惡生死輪迴，證得了四沙門果（須陀洹、斯陀含、阿那含、阿羅漢）。有人發起了無上菩提心（求證無上佛果的願望），聽聞佛陀所說，歡喜地信受奉行。", "正報頌說：", "『愚癡之人嗔恚心重，死後在地獄中被火焚燒。如同被豺狼圍繞爭鬥，毒蛇毒蟲競相前來。毒蟲啃咬，怒目而食，身體背部被縱橫穿透。自己造作的惡業，最終還要自己承受，被嗔恚之火煎熬。』", "習報頌說：", "『憤怒之心充滿毒害，使人沉淪於痛苦的惡道。即使脫離惡道得到人身，過去的習氣余報仍然會困擾他。見到他的人會尋找他的過失，增加對他的嫌惡，就像有毒的草一樣。既然嗔恚沒有絲毫利益，愚癡之人為何還要珍藏它呢？』", "邪見緣第十", "所謂邪見……" ], "english_translations": [ "English version", "From the moment they shaved their heads and donned the robes, they became Shramanas (a general term for Buddhist monks), diligently cultivating themselves and ultimately attaining the fruit of Arhatship (a state of enlightenment where all afflictions are extinguished, reaching Nirvana). At that time, the Bhikshus (monks) witnessed this and reported to the Buddha, saying, 'What karma did this water buffalo and the five hundred cowherds create in the past to be reborn as a water buffalo? And what merit did they cultivate to encounter the World Honored Buddha in this era?' The Buddha told the Bhikshus, 'Do you wish to know the causes and conditions of the evil karma they created in the past? Now I will recite a verse for you:", "'The good and evil karma created in the past will not decay even after five kalpas (extremely long units of time). Because of the causes and conditions of past good karma, they now receive such a reward.'", "During the Bhadrakalpa (the present era), in the country of Varanasi (ancient Indian place name, now Varanasi), a Buddha appeared named Kashyapa Buddha (one of the past seven Buddhas). In his Dharma (teachings), there was a Tripitaka Bhikshu (a monk proficient in the three baskets of scriptures: Sutra, Vinaya, and Abhidharma) who led five hundred disciples to other countries. In the assembly, they discussed the Dharma together, and when someone raised a difficult question, he could not understand it. He became angry and instead cursed and scolded, 'You people, you know nothing, yet you force me with difficult questions, like a water buffalo charging and bumping into people.' At that time, the disciples all agreed and dispersed. Because of the cause and condition of this evil speech karma, they were reborn as water buffaloes and cowherds who followed the water buffaloes for five hundred lifetimes, and they have not been liberated until now.' The Buddha told the Bhikshus, 'Do you want to know who that Tripitaka Bhikshu was? It is the evil water buffalo in this group of cattle. The disciples at that time are the five hundred cowherds now.' When the Buddha spoke about the causes and conditions of the water buffalo, the Bhikshus each guarded their own actions of body, speech, and 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惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡,
創入佛法。要須信心為首。譬如有人至於寶山。若無信手空無所獲。故經說。愚癡之人不識因果。妄起邪見謗無三寶四諦。無禍無福乃至無善無惡。亦無善惡業報。亦無今代後代眾生受生。如是之人。破善惡法。名斷善根。決定當墮阿鼻地獄也。
如大品經云。若人不信。謗大乘般若經。直墮阿鼻地獄。無量百千萬億歲中。受極苦痛。從一地獄至一地獄。若此劫盡。生於他方大地獄中。他方劫盡。復生此方大地獄中。如是展轉。遍十方界。他方劫盡。還生此間大地獄中。地獄罪畢生畜生中。亦遍十方界。畜生罪畢來生人中無佛法處。貧窮下賤諸根不具。常癡狂騃無所別知。雖非愚畜縱是聰人。妄生異執者。亦名邪見。故成實論云。癡有差別。所以者何。非一切癡儘是不善。若癡增上轉成邪見。則名不善業道。是故從癡增長邪見。則成重罪。必墮阿鼻地獄。直就邪見自有輕重。輕者可轉。重不可轉。故菩薩地經云。邪見有二種。一者可轉。二者不可轉。誹謗因果言無聖人。名不可轉。非因見因。非果見果。是名可轉。是故惡業名為邪見。善業者。名為正見。不謗四諦。迷聖道者。不知理道從自心生。唯常苦身以求解脫。如犬逐塊不知尋本。故大莊嚴論云。譬如師子人打射時。而彼師子尋逐人來。譬如癡犬有人打擲
【現代漢語翻譯】 現代漢語譯本 進入佛法，必須以信心為首。譬如有人到了寶山，如果沒有手去拿取，就空無所獲。所以經書上說：『愚癡的人不認識因果，胡亂產生邪見，誹謗沒有三寶（Buddha, Dharma, Sangha），沒有四諦（苦、集、滅、道），沒有禍也沒有福，甚至沒有善也沒有惡，也沒有善惡業報，也沒有今生來世眾生受生。』像這樣的人，破壞善惡之法，名叫斷了善根，必定會墮入阿鼻地獄（Avīci hell）啊。
如《大品經》（Mahāprajñāpāramitā Sūtra）所說：『如果有人不信，誹謗大乘般若經（Mahāprajñāpāramitā Sūtra），直接墮入阿鼻地獄，在無量百千萬億年中，遭受極大的痛苦。從一個地獄到另一個地獄。如果這個劫數結束，就生到其他方的大地獄中。其他方的劫數結束，又生到這方的大地獄中。』這樣輾轉，遍及十方世界。其他方的劫數結束，還生到這方的大地獄中。地獄的罪受完后，就生到畜生中，也遍及十方世界。畜生的罪受完后，就來生到人中，但沒有佛法的地方，貧窮下賤，諸根不全，常常癡呆瘋狂，什麼都分辨不清。即使不是愚蠢的畜生，縱然是聰明人，胡亂產生不同的執著，也叫做邪見。所以《成實論》（Tattvasiddhi Śāstra）說：『癡有差別。』為什麼呢？不是所有的癡都是不善的，如果癡增長，轉變成邪見，就叫做不善業道。因此，從癡增長邪見，就成了重罪，必定墮入阿鼻地獄。單就邪見本身，也有輕重之分。輕的可以轉變，重的不可轉變。所以《菩薩地經》（Yogācārabhūmi-śāstra）說：『邪見有兩種，一種是可以轉變的，一種是不可轉變的。』誹謗因果，說沒有聖人，名叫不可轉變。不是原因卻認為是原因，不是結果卻認為是結果，這名叫可以轉變。因此，惡業名叫邪見，善業名叫正見。不誹謗四諦，迷惑于聖道的人，不知道理道是從自心中產生的，只是一味地苦修自身以求解脫，就像狗追逐土塊，不知道尋找根本。所以《大莊嚴論》（Mahālaṅkāra Sūtra）說：『譬如獅子被人打射時，那獅子就追逐人來。譬如愚癡的狗被人打擲
【English Translation】 English version Entering the Buddha-dharma requires faith as the foremost element. It is like someone arriving at a mountain of treasures; if they have no hand to take anything, they will gain nothing. Therefore, the scriptures say: 'Foolish people do not recognize cause and effect, recklessly give rise to wrong views, and slander that there are no Three Jewels (Buddha, Dharma, Sangha) and no Four Noble Truths (duḥkha, samudaya, nirodha, marga), no misfortune and no fortune, and even no good and no evil, no karmic retribution of good and evil, and no sentient beings being born in this life or the next.' Such people, who destroy the laws of good and evil, are called those who have severed their roots of goodness, and they will certainly fall into Avīci hell.
As the Mahāprajñāpāramitā Sūtra says: 'If someone does not believe and slanders the Mahāprajñāpāramitā Sūtra, they will directly fall into Avīci hell. For countless hundreds of thousands of millions of years, they will suffer extreme pain. From one hell to another hell. If this kalpa ends, they will be born in other great hells in other directions. When the kalpa in other directions ends, they will be born again in this great hell.' In this way, they transmigrate throughout the ten directions. When the kalpa in other directions ends, they will return to be born in this great hell. After the suffering in hell is exhausted, they will be born among animals, also throughout the ten directions. After the suffering as an animal is exhausted, they will be born as a human, but in a place where there is no Buddha-dharma, poor and lowly, with incomplete faculties, often foolish and mad, unable to distinguish anything. Even if they are not foolish animals, even if they are intelligent people, if they recklessly give rise to different attachments, they are also called wrong views.' Therefore, the Tattvasiddhi Śāstra says: 'There are differences in ignorance.' Why? Not all ignorance is unwholesome. If ignorance increases and transforms into wrong views, it is called an unwholesome path of karma. Therefore, from the increase of ignorance comes wrong views, which become a grave offense, and one will certainly fall into Avīci hell. Just in terms of wrong views themselves, there are degrees of lightness and heaviness. The lighter ones can be transformed, but the heavier ones cannot be transformed. Therefore, the Yogācārabhūmi-śāstra says: 'There are two kinds of wrong views, one that can be transformed and one that cannot be transformed.' Slandering cause and effect and saying that there are no sages is called untransformable. Seeing a cause where there is no cause, and seeing a result where there is no result, is called transformable. Therefore, evil karma is called wrong view, and good karma is called right view. Those who do not slander the Four Noble Truths and are deluded about the path of the sages do not know that the principle of the path arises from their own minds, and only constantly torment themselves to seek liberation, like a dog chasing a clod of dirt, not knowing to seek the root. Therefore, the Mahālaṅkāra Sūtra says: 'For example, when a lion is hit by a person shooting an arrow, that lion chases after the person. Like a foolish dog being hit and thrown
。便逐瓦石不知尋本。言師子者。喻智慧人解求其本而滅煩惱。言癡犬者。即是外道。五熱炙身。不識心本(四面安火上有日炙身處其中以求道)但諸凡愚多迷真道。不知觀身心無我。但學苦行以為道者。即同外道妄行邪法。謬執乖真唯成惡法。故智度論云。邪見罪重故雖持戒等。身口業好皆隨邪見。噁心不善。如佛自說譬喻。如種苦種。雖復四大所成皆作苦味。邪見之人。此亦如是。雖持戒精進皆成惡法。不如不執少行惠施。無執易化。有執難度。非直自壞亦損他人。故成實論云。寧止不行。勿行邪道。身壞命終墮于惡趣。
又正法念經。閻羅王說偈。責疏罪人云。
汝邪見愚癡 癡罥所縛人 今墮此地獄 在於大苦海 惡見燒福盡 人中最凡鄙 汝畏地獄縛 此是汝舍宅 若屬邪見者 彼人非黠慧 一切地獄行 怨家心所誑 心是第一怨 此怨最為惡 此怨能縛人 送引閻羅處
爾時世尊而說偈云。
癡心彌泥魚 住于愛舍宅 作業時喜笑 受苦時號哭
又修行道地經偈云。
其口有愚癡 人心懷闇冥 都不能念惡 亦無念善心 𧄼瞢常昏昏 萬事不能為 如暴中炊煮 無所能成熟 多習愚癡者 諸根不完具 生於牛
【現代漢語翻譯】 現代漢語譯本：於是就追逐瓦片石頭，卻不知道尋找根本。所說的『師子』（Śīla-siṃha），比喻有智慧的人懂得尋求根本從而滅除煩惱。所說的『癡犬』，指的就是外道。他們用五熱炙身（四面安放火，上面有太陽炙烤身體，在其中以求道），卻不認識心的根本。但是那些凡夫愚人大多迷惑于虛假的道路，不知道觀察身心無我，只學習苦行以為是道，這就和外道一樣，妄行邪法，錯誤地執著，背離真理，最終只會造成惡法。所以《智度論》說，邪見的罪過很重，所以即使持戒等等，身口業都很好，也會隨著邪見而變成噁心不善。如同佛自己說的譬喻，如同種植苦種，即使是四大所成，都會產生苦味。有邪見的人，也是這樣，即使持戒精進，都會變成惡法。不如不執著，稍微做些惠施。沒有執著容易教化，有執著難以教化。不僅僅自己毀壞，也會損害他人。所以《成實論》說，寧可停止不行，也不要走邪道，身壞命終後會墮入惡趣。
又《正法念經》中，閻羅王說偈語，責備疏忽罪過的人說：
『你邪見愚癡，被愚癡的羅網所束縛，現在墮入這地獄，身處巨大的苦海之中。惡見燒盡了你的福報，你是人中最凡庸卑鄙的。你畏懼地獄的束縛，這裡就是你的住所。如果屬於邪見的人，那人就沒有智慧，一切地獄的刑罰，都是怨家的心所欺騙。心是第一怨家，這個怨家最為惡毒，這個怨家能夠束縛人，送人到閻羅王處。』
這時世尊說偈語：
『癡心就像彌泥魚，住在愛慾的舍宅中，作業時喜笑顏開，受苦時號啕大哭。』
又《修行道地經》的偈語說：
『他的口中有愚癡，人心懷著黑暗，都不能想到惡，也沒有想到善的心。糊里糊塗常常昏昏沉沉，萬事都不能做成。如同在暴曬中煮飯，什麼都不能煮熟。多習愚癡的人，諸根不完備，會投生為牛。
【English Translation】 English version: Then they chase after tiles and stones, not knowing to seek the root. The term 'Śīla-siṃha' (師子) (lion of morality), is a metaphor for a wise person who understands how to seek the root and thereby extinguish afflictions. The term 'foolish dog' refers to the heretics. They scorch their bodies with five heats (五熱炙身) (placing fires on four sides, with the sun scorching the body above, seeking the Dao within), yet they do not recognize the root of the mind. However, most ordinary and foolish people are deluded by false paths, not knowing to observe the body and mind as selfless. They only learn ascetic practices, thinking them to be the Dao. This is the same as the heretics, recklessly practicing evil dharmas, mistakenly clinging, deviating from the truth, and ultimately only creating evil dharmas. Therefore, the Mahāprajñāpāramitāśāstra (智度論) says that the sin of wrong views is very heavy, so even if one upholds precepts and so on, and one's actions of body, speech, and mind are good, they will still become evil and unwholesome along with the wrong views. It is like the Buddha's own metaphor, like planting bitter seeds, even if they are composed of the four great elements, they will all produce a bitter taste. People with wrong views are also like this; even if they uphold precepts and are diligent, they will all become evil dharmas. It is better not to cling and to do a little giving and charity. Without clinging, it is easy to teach; with clinging, it is difficult to teach. It not only destroys oneself but also harms others. Therefore, the Tattvasiddhi-śāstra (成實論) says, 'It is better to stop and not act than to walk the wrong path; when the body is destroyed and life ends, one will fall into evil realms.'
Furthermore, in the Saddharma-smṛtyupasthāna-sūtra (正法念經), King Yama (閻羅王) speaks a verse, rebuking those who neglect their offenses, saying:
'You are foolish with wrong views, a person bound by the net of foolishness. Now you have fallen into this hell, dwelling in a great sea of suffering. Evil views have burned away your blessings; you are the most vulgar and base among people. You fear the bonds of hell; this is your dwelling. If one belongs to wrong views, that person is not wise; all the punishments of hell are deceived by the mind of an enemy. The mind is the foremost enemy; this enemy is the most evil. This enemy can bind people, sending them to the place of King Yama.'
At that time, the World-Honored One spoke a verse:
'A foolish mind is like a muddy fish, dwelling in the house of love and desire. When creating karma, it rejoices and laughs; when receiving suffering, it wails and cries.'
Also, the verse in the Tract on the Stages of the Practice of the Path (修行道地經) says:
'His mouth has foolishness, the human heart harbors darkness, unable to think of evil, nor does it have a mind to think of good. Confused and always muddled, unable to accomplish anything. Like cooking rice in the scorching sun, nothing can be cooked. Those who often practice foolishness, their faculties are incomplete, and they will be born as cows.'
羊中 然後墮地獄
月光童子經。亦名佛說申日經。云時有長者。名曰申日。取外道六師計。欲請佛僧。令長者中門外鑿作五丈六尺深坑。以炭火過半。細鐵為椽土薄覆上。設眾飲食以毒著中。火坑不禁毒飯足害。以此圖之何憂不死。如教作之外道皆喜。於是申日便詣佛所。慇勤請佛及諸聖眾。是時世尊。愍其狂愚欲濟脫之。默然受請。申日內喜果如其計。須彌之毒火。劫燒千剎土。刀劍鋒刃中。不能動佛一毛之力。今以火坑毒飯。欲毀於佛。譬如蚊虻欲墜太山。蠅蠓之翅慾障日月。徒自毀壞。不如早悔。爾時長者罪蓋所覆。心不開解。世尊心念。今受長者申日之請。不與常同。廣現威神。震動十方。百千聖眾。兼諸龍神。空飛地行。不可算計。一時到家為作利益。佛以神德。即變火坑。成七寶池八味具足。飲飯天甘食者充悅。六師惶怖各以逃竄。長者歸伏稽首于地嗚呼佛足。長跪自陳。今知覺悟從佛得度。諸來會者皆樂法音。得福獲度。不可稱計。
又觀佛三昧經云。爾時世尊告父王言。舍衛城中須達長者。有一老母。名毗低羅。謹勤家業。長者敕使手執庫籥。出內取與一切委之。須達請佛及僧。供給所須。時病比丘多所求索。老母慳貪。瞋嫌佛法及與眾僧。而作是言。我長者愚癡迷惑。受沙門術。
【現代漢語翻譯】 現代漢語譯本 羊中，然後墮入地獄。
《月光童子經》，又名《佛說申日經》。經中說，當時有一位長者，名叫申日（人名，意為申日）。他聽從外道六師的計謀，想要加害佛和僧眾。他讓工人在長者家中的中門外挖掘一個五丈六尺深的坑，坑中堆滿燒紅的炭火，上面用細鐵條做椽子，薄薄地覆蓋一層泥土。他又準備了許多飲食，在其中放入毒藥。他認為，火坑和毒飯足以害死佛和僧眾，不必擔心他們不死。外道六師聽了申日的計劃，都非常高興。於是，申日便前往佛陀所在之處，慇勤地邀請佛陀和諸位聖眾。當時，世尊（對佛的尊稱）憐憫他的狂妄愚昧，想要救度他，便默然接受了邀請。申日內心暗喜，認為一切都如他所計劃的那樣。須彌山（佛教中的山名）的毒火，能夠焚燒千個剎土（佛教中的世界單位），刀劍的鋒刃，都不能動搖佛陀一根毫毛的力量。如今，他想用火坑和毒飯來加害佛陀，這就像蚊子想要推倒泰山，蒼蠅的翅膀想要遮蔽日月一樣，只會徒勞地自我毀滅，不如早點懺悔。但是，當時的申日長者被罪惡所矇蔽，內心無法開解。世尊心想，這次接受申日長者的邀請，與平常不同，應當廣現威神，震動十方。百千聖眾，以及諸位龍神，有的在空中飛行，有的在地上行走，數量不可計數，一時都來到申日家中，為他帶來利益。佛陀以神通之力，立即將火坑變成七寶池，池中充滿八種滋味的甘美之水。飲食也變成了天上的甘露美食，食用者都感到心滿意足。外道六師驚慌恐懼，各自逃竄。長者申日歸順於佛陀，跪拜在地上，嗚咽著親吻佛足。他長跪著陳述自己的罪過，說自己現在已經覺悟，要從佛陀那裡得到救度。所有來參加法會的人，都樂於聽聞佛法，得到福報和救度，人數不可稱量。
另外，《觀佛三昧經》中說，當時世尊告訴父王（指凈飯王）說，舍衛城（古印度城市名）中須達長者（人名，樂善好施的長者）家裡，有一位老母親，名叫毗低羅（人名）。她勤勞地操持家務，長者讓她掌管倉庫的鑰匙，一切出入都委託給她。須達長者邀請佛陀和僧眾，供給他們所需之物。當時，生病的比丘（佛教出家人）有很多需求，老母親心懷慳吝，對佛法和僧眾心生嗔恨，說道：『我的長者愚癡迷惑，相信沙門（佛教出家人）的法術。』
【English Translation】 English version Among the sheep, then fall into hell.
The Sutra of Moonlight Child, also known as the Sutra Spoken by the Buddha on the Day of Shen. It says that at that time there was an elder named Shen Ri (申日) (personal name, meaning Shen Day). He took the advice of the six heretical teachers, intending to harm the Buddha and the Sangha. He ordered workers to dig a pit five zhang and six chi deep outside the middle gate of the elder's house, filled it with burning charcoal, and covered it with thin iron bars and a thin layer of soil. He prepared many foods and put poison in them. He thought that the fire pit and poisoned food would be enough to kill the Buddha and the Sangha, so there was no need to worry about them not dying. The six heretical teachers were very happy with Shen Ri's plan. Thereupon, Shen Ri went to the Buddha's place and earnestly invited the Buddha and all the holy assembly. At that time, the World Honored One (世尊) (a respectful title for the Buddha) pitied his arrogance and ignorance and wanted to save him, so he silently accepted the invitation. Shen Ri was secretly pleased, thinking that everything was going according to his plan. The poisonous fire of Mount Sumeru (須彌山) (name of a mountain in Buddhism) can burn thousands of k剎土 (ch剎土) (Buddhist unit of world), and the sharp edges of swords cannot shake the power of a single hair of the Buddha. Now, he wants to harm the Buddha with a fire pit and poisoned food, which is like a mosquito trying to push down Mount Tai, or the wings of a fly trying to block the sun and moon. It will only destroy itself in vain, so it is better to repent early. However, at that time, the elder Shen Ri was covered by sin and his heart could not be opened. The World Honored One thought, 'This time I accept the invitation of the elder Shen Ri, which is different from usual. I should manifest great divine power and shake the ten directions.' Hundreds of thousands of holy assembly, as well as all the dragon gods, some flying in the air and some walking on the ground, an immeasurable number, all came to Shen Ri's house at the same time to bring him benefits. The Buddha, with his divine power, immediately transformed the fire pit into a seven-jeweled pond, filled with water of eight flavors. The food also turned into heavenly nectar, and those who ate it felt satisfied. The six heretical teachers were frightened and fled in all directions. The elder Shen Ri submitted to the Buddha, knelt on the ground, and wept as he kissed the Buddha's feet. He knelt and confessed his sins, saying that he was now enlightened and would be saved by the Buddha. All those who came to the Dharma assembly were happy to hear the Dharma, and received blessings and salvation, an immeasurable number.
Also, the Sutra of Contemplation on the Buddha Samadhi says that at that time the World Honored One told his father, King Jingfan (凈飯王) (Suddhodana), that in the city of Shravasti (舍衛城) (name of an ancient Indian city), there was an old mother in the house of the elder Sudatta (須達長者) (personal name, a benevolent elder), named Pitirola (毗低羅) (personal name). She diligently managed the household affairs, and the elder entrusted her with the keys to the treasury, entrusting her with all the ins and outs. The elder Sudatta invited the Buddha and the Sangha, providing them with what they needed. At that time, there were many sick Bhikkhus (比丘) (Buddhist monks) who had many needs, and the old mother was stingy and resentful towards the Dharma and the Sangha, saying, 'My elder is foolish and deluded, believing in the magic of the Shramanas (沙門) (Buddhist monks).'
是諸乞士。多求無厭。何道之有。作是語已復發惡愿。何時當得不聞佛名不聞僧名。如是惡聲。展轉遍舍衛城。末利夫人。聞此語已。而作是言。須達長者。如好蓮華人所樂見。云何復有毒蛇護之。喚須達婦而語之言。汝家老婢。惡口誹謗何不擯出。時須達婦。跪白夫人央掘魔等弊惡之人。佛尚能伏何況老婢。末利聞之。歡喜語言。我明請佛。汝遣婢來到明食時。長者遣婢。持滿瓶金助王供養。末利見來而作是言。此邪見人。佛若化度我必獲利。佛于爾時從正門入。難陀侍左。阿難侍右。羅睺羅佛后。老婢見佛。心驚毛豎。言此惡人隨我后至。即時退走從狗竇出。狗竇即閉。四門皆塞。唯正門開。婢即覆面以扇自障。佛在其前令扇如鏡。無所障礙。回頭東視東方有佛。南西北方亦皆如是。舉頭仰看。上方有佛。低頭伏地地化為佛。以手覆面。手十指頭皆化為佛。老婢閉目心眼即開。見虛空化佛滿十方界。當時城中。有二十五旃陀羅女。復有五十婆羅門女。及諸雜類。並及末利夫人。宮中合五百女。不信佛者。見佛如來足步虛空。為于老婢現無數身。皆破邪見。頭頂禮佛稱南無佛。稱已尋見化佛如林。即發菩提。老婢邪見仍未生信。由見佛故。除卻八十萬億劫中生死之罪。得見佛已。疾走歸家。白長者言。我於今日遇大
【現代漢語翻譯】 現代漢語譯本： 這些乞丐，貪得無厭，還有什麼道理可講？』說完這話后，又發出惡毒的願望：『什麼時候才能聽不到佛的名字，聽不到僧的名字，這樣的惡聲啊！』這樣的惡語，傳遍了整個舍衛城（Śrāvastī，古印度城市）。 末利夫人（Mallikā，拘薩羅國國王波斯匿王的王后）聽到這些話后，就說：『須達長者（Sudatta，給孤獨長者的別名），像美好的蓮花一樣，人人都喜歡見到他，怎麼會有毒蛇守護著呢？』於是叫來須達的妻子，對她說：『你家的老婢女，惡語誹謗，為什麼不趕走她？』 當時，須達的妻子跪著對末利夫人說：『像央掘魔（Aṅgulimāla，佛教著名人物，原為兇殘的殺人魔，后被佛陀感化）這樣兇惡的人，佛陀尚且能夠降伏，何況一個老婢女呢？』末利夫人聽了，歡喜地說：『我明天要請佛陀來，你派那個婢女來，在明天的齋飯時。』長者派婢女拿著裝滿金子的瓶子，幫助國王供養。 末利夫人見到婢女來了，就說：『這個邪見之人，佛陀如果能教化她，我一定能獲得利益。』佛陀當時從正門進入，難陀（Nanda，佛陀的堂弟）侍立在左邊，阿難（Ānanda，佛陀的十大弟子之一）侍立在右邊，羅睺羅（Rāhula，佛陀的兒子）在佛陀身後。老婢女見到佛陀，心驚膽戰，汗毛倒豎，說：『這個惡人跟著我來了！』立刻逃走，從狗洞里鑽出去。狗洞立刻關閉，四個門都堵塞了，只有正門打開。婢女立刻用扇子遮住臉。 佛陀在她前面，讓扇子像鏡子一樣，沒有任何阻礙。回頭向東看，東方有佛；向南、西、北方看，也都是這樣。抬頭向上看，上方有佛；低頭趴在地上，地上也化為佛。用手遮住臉，手的十個指頭都化為佛。老婢女閉上眼睛，心眼立刻打開，看見虛空化現的佛陀充滿十方世界。當時城中，有二十五個旃陀羅（Caṇḍāla，古印度社會中的賤民）女子，還有五十個婆羅門（Brāhmaṇa，印度教中的祭司）女子，以及各種各樣的人，加上末利夫人的宮中，總共有五百個女子，不相信佛法的人，看見佛陀如來在虛空中行走，爲了老婢女顯現無數化身，都破除了邪見，頭頂禮佛，稱念『南無佛（Namo Buddha，皈依佛陀）』。稱念之後，立刻看見化佛如林，都發了菩提心（bodhicitta，為利益一切眾生愿成佛之心）。老婢女的邪見仍然沒有消除，沒有產生信心。由於見到佛陀的緣故，消除了八十萬億劫中的生死之罪。見到佛陀后，趕緊跑回家，告訴長者說：『我今天遇到了大...'
【English Translation】 English version: These beggars are greedy and insatiable. What principle is there to discuss with them?' After saying this, she uttered another malicious wish: 'When will I be able to not hear the name of Buddha, not hear the name of Sangha (Saṃgha, the Buddhist monastic community), such evil sounds!' Such malicious words spread throughout Śrāvastī (Śrāvastī, an ancient Indian city). Mallikā (Mallikā, the queen of King Prasenajit of Kosala) heard these words and said, 'Sudatta (Sudatta, another name for Anāthapiṇḍika) is like a beautiful lotus flower, pleasing to everyone who sees him. How can he be guarded by a poisonous snake?' Then she called Sudatta's wife and said to her, 'Your old maidservant speaks slanderously. Why don't you expel her?' At that time, Sudatta's wife knelt before Mallikā and said, 'Even someone as wicked as Aṅgulimāla (Aṅgulimāla, a famous figure in Buddhism, originally a brutal murderer, later converted by the Buddha) could be subdued by the Buddha. How much more so an old maidservant?' Mallikā heard this and joyfully said, 'I will invite the Buddha tomorrow. Send that maidservant to the meal tomorrow.' The elder sent the maidservant with a jar full of gold to help the king make offerings. Mallikā saw the maidservant coming and said, 'If the Buddha can convert this person with wrong views, I will surely gain benefit.' The Buddha then entered through the main gate, with Nanda (Nanda, the Buddha's cousin) attending on the left, Ānanda (Ānanda, one of the Buddha's ten great disciples) attending on the right, and Rāhula (Rāhula, the Buddha's son) behind the Buddha. The old maidservant saw the Buddha, her heart trembled, and her hair stood on end. She said, 'This evil person is following me!' She immediately ran away and crawled out through the dog hole. The dog hole immediately closed, and all four gates were blocked, with only the main gate open. The maidservant immediately covered her face with a fan. The Buddha was in front of her, making the fan like a mirror, without any obstruction. Looking back to the east, there was a Buddha in the east; looking to the south, west, and north, it was the same. Looking up, there was a Buddha above; bowing down to the ground, the ground transformed into a Buddha. Covering her face with her hands, all ten fingers of her hands transformed into Buddhas. The old maidservant closed her eyes, and her mind's eye immediately opened, seeing the Buddhas manifested in the empty space filling the ten directions. At that time, in the city, there were twenty-five Caṇḍāla (Caṇḍāla, untouchables in ancient Indian society) women, fifty Brāhmaṇa (Brāhmaṇa, priests in Hinduism) women, and various other people, along with Mallikā's palace, totaling five hundred women. Those who did not believe in the Buddha saw the Tathāgata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) walking in the empty space, manifesting countless bodies for the old maidservant, all breaking their wrong views, bowing their heads to the Buddha, and reciting 'Namo Buddha (Namo Buddha, Homage to the Buddha)'. After reciting, they immediately saw Buddhas like a forest, and all generated bodhicitta (bodhicitta, the mind of enlightenment, the aspiration to attain Buddhahood for the benefit of all beings). The old maidservant's wrong views were still not eliminated, and she did not generate faith. Because of seeing the Buddha, she eliminated the sins of birth and death for eighty million eons. After seeing the Buddha, she quickly ran home and told the elder, 'Today I encountered a great...'
惡對。見於瞿曇在王宮門。作諸幻化。身如金山。目逾青蓮。放勝光明。作此語已入木籠中。以百張皮。覆木籠上。白㲲纏頭卻臥黑處。佛還祇桓。末利白佛。愿化邪女。莫還精舍。佛告末利。此婢罪重於佛無緣。于羅睺羅有大因緣。佛既還已。遣羅睺羅詣須達家。度彼老婢。羅睺羅變作轉輪聖王。時千二百五十比丘。化為千子。到須達家。以彼老婢為玉女寶。爾時。聖王。即便以如意珠照曜女面。令女自見如玉女寶。倍大歡喜而作是言。諸沙門等高談大語。自言有道無一效驗。聖王出世。弘利處多。令我老弊如玉女寶。作是語己。五體投地禮于聖王。時典藏臣宣王十善。女聞十善。心大歡喜。聖王所說義無不善。為王作禮。悔過自責。心既調伏。時羅睺羅及諸比丘。還複本形。老婢見已即作是言。佛法清凈不捨眾生。如我弊惡猶尚化度。即受五戒。成須陀洹。將詣佛所。為佛作禮懺悔前罪。求佛出家得阿羅漢。于虛空中作十八變。波斯匿王。末利夫人。具白佛言。此婢前世有何罪咎生為婢使。復有何福值佛得道。佛告王曰。過去久遠有佛出世。名一寶蓋燈王。入涅槃後於像法中有王。名曰。雜寶華光。子名快見。出家學道。自恃王子常懷憍慢。和上為說甚深般若波羅蜜經大空大義。王子聞已。謬解邪說。師滅度后。
【現代漢語翻譯】 惡對（一個邪惡的女人）。瞿曇（釋迦牟尼佛）在王宮門口看見了她，她變出各種幻象，身體像金山一樣，眼睛像青蓮花一樣，放出強烈的光芒。說完這些，她就進入木籠中，用一百張皮革覆蓋在木籠上，用白色的粗布纏著頭，躺在黑暗的地方。佛陀返回祇桓（祇樹給孤獨園）。末利夫人稟告佛陀，希望佛陀能感化這個邪惡的女人，不要讓她回到精舍。佛陀告訴末利夫人，這個婢女罪孽深重，與佛沒有緣分，但與羅睺羅（佛陀的兒子）有很大的因緣。佛陀返回后，派遣羅睺羅前往須達（給孤獨長者）家，去度化那個老婢女。羅睺羅變化成轉輪聖王（擁有統治世界的理想國王）。當時，一千二百五十個比丘（佛教僧侶）化為一千個王子，來到須達家，把那個老婢女當作玉女寶（珍貴的年輕女子）。那時，聖王就用如意珠（能實現願望的寶珠）照亮女人的臉，讓女人自己看到自己像玉女寶一樣，非常高興，說道：『那些沙門（出家人）等高談闊論，自稱有道，卻沒有一點效驗。聖王出世，弘揚利益的地方很多，讓我這個老婢女像玉女寶一樣。』說完這些，她五體投地，禮拜聖王。當時，典藏臣（負責管理倉庫的官員）宣揚聖王的十善（十種善行）。女人聽到十善，心裡非常高興。聖王所說的話沒有不善的，她為聖王作禮，懺悔自己的過錯，心意調伏。這時，羅睺羅和眾比丘恢復了原來的樣子。老婢女看見后，說道：『佛法清凈，不捨棄眾生，像我這樣卑賤邪惡的人，尚且能被感化。』她隨即受了五戒（佛教的基本戒律），成了須陀洹（證得初果的聖人）。她被帶到佛陀那裡，向佛陀作禮，懺悔以前的罪過，請求佛陀允許她出家，最終證得阿羅漢（斷絕煩惱的聖人），在虛空中顯現十八種變化。波斯匿王（古代印度國王）和末利夫人，一起稟告佛陀，說：『這個婢女前世有什麼罪過，今生淪為婢女？又有什麼福報，今生遇到佛陀而得道？』佛陀告訴國王說：『過去很久以前，有佛出世，名叫一寶蓋燈王。他涅槃后，在像法時期（佛法衰微時期），有一位國王，名叫雜寶華光，他的兒子名叫快見，出家學道。他仗著自己是王子，常常懷有驕慢之心。和尚（老師）為他說甚深般若波羅蜜經（佛教經典，講述空性的智慧），講述大空大義。王子聽了以後，錯誤地理解了邪說。老師圓寂后，』
【English Translation】 Akdui (an evil woman). Gautama (Shakyamuni Buddha) saw her at the gate of the royal palace. She created various illusions, her body like a golden mountain, her eyes like blue lotus flowers, emitting intense light. After saying these words, she entered a wooden cage, covering the cage with a hundred sheets of leather, wrapping her head with white coarse cloth, and lying in a dark place. The Buddha returned to Jetavana (Jeta's Grove). Queen Mallika reported to the Buddha, hoping that the Buddha could transform this evil woman and not let her return to the monastery. The Buddha told Queen Mallika that this servant girl had heavy sins and no affinity with the Buddha, but a great affinity with Rahula (Buddha's son). After the Buddha returned, he sent Rahula to Sudatta's (Anathapindika's) house to liberate the old servant girl. Rahula transformed into a Chakravarti (an ideal universal ruler). At that time, twelve hundred and fifty Bhikkhus (Buddhist monks) transformed into a thousand princes and came to Sudatta's house, treating the old servant girl as a jewel-like maiden. At that time, the Holy King illuminated the woman's face with a wish-fulfilling jewel, allowing the woman to see herself as a jewel-like maiden, and she was very happy, saying: 'Those Shramanas (ascetics) and others talk grandly, claiming to have the Tao, but without any effect. The Holy King has appeared in the world, and there are many places to promote benefits, making me, an old servant girl, like a jewel-like maiden.' After saying these words, she prostrated herself on the ground, paying homage to the Holy King. At that time, the Minister of Treasury (the official in charge of managing the warehouse) proclaimed the ten virtues of the Holy King. The woman was very happy to hear the ten virtues. There was nothing unwholesome in what the Holy King said. She paid homage to the Holy King, repented of her mistakes, and her mind was subdued. At this time, Rahula and the Bhikkhus returned to their original forms. After seeing this, the old servant girl said: 'The Buddha's Dharma is pure and does not abandon sentient beings. Even someone as lowly and evil as I can be transformed.' She then took the five precepts (basic Buddhist precepts) and became a Srotapanna (a stream-enterer, a saint who has attained the first stage of enlightenment). She was brought to the Buddha, paid homage to the Buddha, repented of her previous sins, and asked the Buddha to allow her to become a nun, eventually attaining Arhatship (a saint who has extinguished all defilements), manifesting eighteen kinds of transformations in the sky. King Prasenajit (an ancient Indian king) and Queen Mallika together reported to the Buddha, saying: 'What sins did this servant girl commit in her previous life that she was reduced to being a servant in this life? And what merits did she have that she encountered the Buddha and attained enlightenment in this life?' The Buddha told the king: 'In the distant past, a Buddha appeared in the world named One Jewel Canopy Lamp King. After he entered Nirvana, during the Dharma-resemblance period (a period of decline of the Dharma), there was a king named Various Jewel Light, whose son was named Quick Sight, who left home to study the Tao. Relying on the fact that he was a prince, he often harbored arrogance. The Upadhyaya (teacher) spoke to him about the profound Prajnaparamita Sutra (a Buddhist scripture that speaks of the wisdom of emptiness), explaining the great meaning of emptiness. After hearing this, the prince misunderstood and misinterpreted the heretical teachings. After the teacher passed away,'
即作是言。我大和上。空無智慧但贊空義。愿我後生不樂見之。我阿阇梨智慧辯才。愿于生生為善知識。作是語已。教諸徒眾。皆行邪見。雖持禁戒。由謗般若謬解邪說。命終之後墮阿鼻獄。八十億劫受苦無量。罪畢出獄。為貧賤人。五百身中聾癡無目。千二百身恒為人婢。佛告大王。時和上者。今我身是。阿阇梨者。今羅睺羅是。王子比丘者老婢是。徒眾弟子者。今邪見女等發菩提心者是。
又薩遮尼乾子經云。昔佛在世時。郁阇延城。有嚴熾王。問薩遮尼乾子言。若有惡人。不信三寶。焚燒塔寺經書形像。惡言毀呰。言造作者無有福德。其供養者。虛損現在無益未來。或嫌塔寺及諸形像。妨是處所。破壞除滅。送置余處。或破沙門房舍窟宅。或取佛物法物僧物。園林田宅象馬車乘。奴婢六畜衣服臥具。一切珍寶。或捉沙門策役驅使。責其發調罷令還俗。或時輕心種種戲弄。或時毀呰罵詈誹謗。或以杖木自手鞭打。或以種種傷害其身。如是惡人。攝在何等眾生分中。答言。大王。攝在惡逆眾生分中。大王應當上品治罪。所以然者。以作根本極重罪故。有五種罪名為根本。何等為五。一破壞塔寺焚燒經像。取三寶物。自作教人。見作助喜。是名第一根本重罪。二謗三乘法。毀呰留難隱蔽覆藏。是名第二根本重罪
【現代漢語翻譯】 現代漢語譯本：說完這些話，他說：『我的大和上（Upadhyaya，親教師）空無智慧，只會讚美空性的道理。愿我來世不要再見到他。我的阿阇梨（Acharya，軌範師）具有智慧和辯才，愿他生生世世都成為我的善知識。』說完這些話后，他教導所有的徒眾都奉行邪見。雖然持守戒律，卻因為誹謗般若（Prajna，智慧）、錯誤地理解邪說，命終之後墮入阿鼻地獄（Avici Hell）。在那裡經歷八十億劫，遭受無量的痛苦。罪業結束后，從地獄出來，轉生為貧窮的**。五百世中，又聾又癡，雙目失明。一千二百世中，一直做別人的婢女。』 佛陀告訴國王：『當時的那位和上，就是現在的我。那位阿阇梨，就是現在的羅睺羅（Rahula，佛陀的兒子）。那位王子比丘，就是那位老婢女。那些徒眾弟子，就是現在那些發菩提心的邪見女等等。』
又《薩遮尼乾子經》（Satyaka Nigantha Sutra）中說，過去佛陀在世的時候，郁阇延城（Ujjayini）有一位嚴熾王（King Ugra），問薩遮尼乾子（Satyaka Nigantha）說：『如果有惡人，不相信三寶（Triratna，佛、法、僧），焚燒塔寺、經書、佛像，用惡毒的語言譭謗，說建造這些東西的人沒有福德，供養這些東西的人，現在白白浪費，將來也沒有好處。或者嫌棄塔寺以及佛像，妨礙了地方，破壞拆除，移到別的地方。或者破壞沙門（Sramana，出家修行者）的房舍、窟宅，或者拿走佛物、法物、僧物，園林、田宅、象馬、車乘、奴婢、六畜、衣服、臥具，一切珍寶。或者捉拿沙門，強迫他們服役，責罵他們，讓他們還俗。或者輕視他們，用各種方式戲弄，或者譭謗、謾罵、誹謗，或者用棍棒親自鞭打，或者用各種方式傷害他們的身體。』 『像這樣的惡人，應該歸入哪一類眾生之中？』薩遮尼乾子回答說：『大王，應該歸入惡逆的眾生之中。大王應該判處他們最重的刑罰。』為什麼呢？因為他們造作了根本的極重罪業。有五種罪業，被稱為根本罪。哪五種呢？一是破壞塔寺，焚燒經像，拿取三寶之物，自己做，教別人做，看到別人做還心生歡喜。這叫做第一根本重罪。二是誹謗三乘佛法（Triyana，聲聞乘、緣覺乘、菩薩乘），譭謗、阻撓、隱瞞、覆蓋。這叫做第二根本重罪。
【English Translation】 English version: Having spoken thus, he said: 'My Upadhyaya (preceptor) is devoid of wisdom and only praises the meaning of emptiness. I wish that I may not see him in my future lives. My Acharya (teacher) possesses wisdom and eloquence; may he be a good teacher for me in every life.' Having spoken these words, he taught all his disciples to practice wrong views. Although they upheld the precepts, because of slandering Prajna (wisdom), misunderstanding and speaking falsely, after death they fell into Avici Hell. There they endured immeasurable suffering for eighty billion kalpas (aeons). After their sins were exhausted, they emerged from hell and were reborn as poor **. For five hundred lives, they were deaf, idiotic, and blind. For one thousand two hundred lives, they were always servants to others.' The Buddha told the King: 'That Upadhyaya at that time is who I am now. That Acharya is Rahula (Buddha's son) now. That prince-bhikkhu (monk) is that old servant woman. Those disciples are those women with wrong views who are now generating Bodhicitta (the mind of enlightenment).'
Furthermore, the Satyaka Nigantha Sutra says that in the past, when the Buddha was in the world, in the city of Ujjayini, there was a King Ugra who asked Satyaka Nigantha: 'If there are evil people who do not believe in the Triratna (Three Jewels: Buddha, Dharma, Sangha), burn down stupas, temples, scriptures, and images, slander with malicious words, saying that those who build these things have no merit, and those who make offerings to these things waste their present lives and have no benefit in the future. Or they dislike stupas, temples, and images, hindering the place, destroying and removing them, and moving them to other places. Or they destroy the houses and dwellings of Sramanas (ascetics), or take the property of the Buddha, the Dharma, and the Sangha, gardens, fields, elephants, horses, carriages, slaves, livestock, clothes, bedding, and all kinds of treasures. Or they capture Sramanas, force them to serve, scold them, and make them return to lay life. Or they despise them and mock them in various ways, or slander, curse, and defame them, or beat them with sticks with their own hands, or harm their bodies in various ways.' 'To what kind of beings should such evil people be classified?' Satyaka Nigantha replied: 'Your Majesty, they should be classified as rebellious beings. Your Majesty should impose the most severe punishment on them.' Why? Because they have committed fundamental and extremely serious sins. There are five kinds of sins that are called fundamental sins. What are the five? First, destroying stupas and temples, burning scriptures and images, taking the property of the Three Jewels, doing it themselves, teaching others to do it, and rejoicing when seeing others do it. This is called the first fundamental serious sin. Second, slandering the Triyana (Three Vehicles: Sravakayana, Pratyekabuddhayana, Bodhisattvayana), defaming, obstructing, concealing, and covering up. This is called the second fundamental serious sin.'
。三若有沙門。信心出家。剃除鬚髮身被袈裟。或有持戒或不持戒。系閉牢獄枷鎖打縛。策役驅使責諸發調。或脫袈裟逼令還俗。或斷其命。是名第三根本重罪。四於五逆中若作一逆。是名第四根本重罪。五謗無一切善惡業報。長夜常行十不善業。不畏後世。自作教人堅住不捨。是名第五根本重罪。若犯如是根本重罪。而不自悔。決定燒滅一切善根。趣大地獄。受無間苦。永無出期。若國內有如是惡人。毀滅三寶。一切羅漢。諸佛聖人。出國而去。諸天悲泣善神不護。各自相殺四方賊起。龍王隱伏水旱不調。風雨失時。五穀不熟。人民飢餓遞相食啖。白骨滿野。多饒瘦病死亡無數。人民不知自思是過。反怨諸天及善神祇。
又觀佛三昧經云。有七種重罪。一一罪能令眾生墮阿鼻地獄。經八萬四千大劫。一不信因果。二毀無十方佛。三斷學般若。四犯四重虛食信施。五用僧祇物。六逼掠凈行比丘尼。七六親所行不凈行。
又小五濁經云。五逆罪人。別有五逆罪。第一慢二親而事鬼神。第二嫉妒國君。第三後生輕薄。第四賤其身命而貴其財。第五去福就禍。
又中阿含經云。佛告比丘。若凡愚人。作身惡行口惡行意惡行。命終之後。生於惡趣泥犁之中。受極苦痛一向無樂。如有人犯盜。付王治其盜罪。
【現代漢語翻譯】 現代漢語譯本：三、若有沙門（出家修道的人），因具足信心而出家，剃除了鬚髮，身披袈裟，無論持戒與否，卻被囚禁在牢獄之中，戴上枷鎖，遭受鞭打捆綁，被驅使勞役，受到各種苛責調戲，或者被脫去袈裟，強迫還俗，甚至被奪去生命，這被稱為第三根本重罪。 四、在五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）中，如果犯了其中任何一種，這被稱為第四根本重罪。 五、誹謗沒有一切善惡業報，長久以來常常行持十不善業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），不畏懼來世的果報，自己這樣做還教唆他人，堅決固守而不捨棄，這被稱為第五根本重罪。如果觸犯了這樣的根本重罪，而不自我懺悔，必定會燒燬一切善根，墮入大地獄，遭受無間地獄的痛苦，永遠沒有脫離之期。如果國內有這樣的惡人，毀滅佛法僧三寶（佛教的三個根本：佛、法、僧），一切阿羅漢（斷盡煩惱，證得解脫的聖者），諸佛聖人，都會離開這個國家而去。諸天（天神）會悲傷哭泣，善神不再護佑。人們會互相殘殺，四方盜賊蜂擁而起，龍王（掌管雨水的神）隱匿潛藏，導致水旱災害不調，風雨不順時節，五穀不豐收，人民飢餓，互相殘食，白骨堆滿田野，到處都是體弱多病之人，死亡無數。人民卻不知道反思自己的過錯，反而怨恨諸天以及善神。 又《觀佛三昧經》中說，有七種重罪，每一種罪都能使眾生墮入阿鼻地獄，經歷八萬四千大劫。一是，不相信因果報應。二是，詆譭十方諸佛。三是，斷絕學習般若智慧（佛教智慧）。四是，違犯四重禁戒（殺、盜、淫、妄），虛假接受信徒的供養。五是，盜用僧眾的財物。六是，逼迫掠奪清凈修行的比丘尼（出家修行的女性）。七是，行與六親（父母、兄弟、妻子等）相關的非清凈行為。 又《小五濁經》中說，犯五逆罪的人，還有另外的五逆罪。第一是，怠慢父母雙親卻去侍奉鬼神。第二是，嫉妒國家的君王。第三是，後輩輕浮淺薄。第四是，輕賤自己的身命卻看重錢財。第五是，捨棄福德而趨向災禍。 又《中阿含經》中說，佛陀告訴比丘（出家修行的男性），如果凡夫愚人，造作身惡行、口惡行、意惡行，命終之後，會生於惡趣泥犁（地獄）之中，遭受極大的痛苦，完全沒有快樂。就像有人犯了盜竊罪，被交付給國王來懲治他的盜竊罪一樣。
【English Translation】 English version: Three, if there is a Shramana (a renunciate or ascetic), who, with faith, leaves home, shaves his head and beard, and wears the kasaya (monk's robe), whether he upholds the precepts or not, is imprisoned, shackled, beaten, bound, driven to labor, subjected to various demands and abuses, or stripped of his kasaya and forced to return to lay life, or even killed, this is called the third fundamental grave offense. Four, among the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), if one commits any one of them, this is called the fourth fundamental grave offense. Five, slandering the absence of all good and evil karmic retribution, constantly engaging in the ten non-virtuous actions (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views) for a long time, not fearing the consequences in the afterlife, doing so oneself and also teaching others, firmly adhering to it and not abandoning it, this is called the fifth fundamental grave offense. If one commits such fundamental grave offenses and does not repent, one will surely burn away all good roots, fall into the great hell, suffer the pain of Avici Hell, and never have a chance to escape. If there are such evil people in the country, destroying the Triple Gem (the three fundamental aspects of Buddhism: Buddha, Dharma, and Sangha), all Arhats (enlightened beings who have eradicated all defilements), Buddhas, and sages will leave the country. The Devas (gods) will weep in sorrow, and the benevolent deities will no longer protect. People will kill each other, thieves will rise up in all directions, the Dragon Kings (deities who control rain and water) will hide, causing droughts and floods to be imbalanced, wind and rain will be out of season, the five grains will not ripen, people will be hungry and eat each other, white bones will fill the fields, and there will be countless people who are weak, sick, and dying. People do not know to reflect on their own faults, but instead blame the Devas and benevolent deities. Furthermore, the Sutra of Contemplation on the Buddha Samadhi states that there are seven grave offenses, each of which can cause sentient beings to fall into Avici Hell for eighty-four thousand great kalpas. First, not believing in cause and effect. Second, slandering the Buddhas of the ten directions. Third, cutting off the study of Prajna wisdom (Buddhist wisdom). Fourth, violating the four major precepts (killing, stealing, sexual misconduct, lying) and falsely accepting offerings from believers. Fifth, misappropriating the property of the Sangha. Sixth, oppressing and plundering pure-practicing Bhikkhunis (ordained female monastics). Seventh, engaging in impure conduct with close relatives (parents, siblings, spouse, etc.). Furthermore, the Smaller Sutra on the Five Turbidities states that those who commit the five rebellious acts have additional five rebellious acts. First, neglecting one's parents and instead serving ghosts and spirits. Second, being jealous of the country's ruler. Third, the younger generation being frivolous and shallow. Fourth, devaluing one's own life and valuing wealth. Fifth, abandoning blessings and embracing misfortune. Furthermore, the Madhyama Agama Sutra states that the Buddha told the Bhikkhus (ordained male monastics) that if foolish ordinary people commit evil deeds of body, evil deeds of speech, and evil deeds of mind, after death, they will be born in the evil realm of Naraka (hell), suffering extreme pain and having no happiness at all. It is like someone who commits theft and is handed over to the king to punish their crime of theft.
王即遣人。于晨朝時。以一百戟而以刺之。彼命故存。至於日中。王復敕以二百戟刺。彼命故存。至於晡時。王復敕以三百戟刺。彼人身份皆悉破盡。其命故存。佛告比丘。于意云何。此人被戟為苦不耶。比丘答佛。一戟刺時猶尚苦痛。況三百戟。佛即以手取小沙石如豆等許。告諸比丘。我手中石。比雪山石。何者為多。比丘答佛。雪山石多。不可為喻。佛告比丘。三百戟苦。比泥梨苦如小沙石。泥犁之苦如雪山石。百千萬倍不可為喻。泥犁中苦其事云何。若有眾生墮泥犁中。獄卒以斧燒令極然。斫身八楞。及以四方。經百千歲極令苦痛。而不命終。要令惡盡。復坐鐵床。以鐵鉗口吞熱鐵丸。經百千歲。復坐鐵床。洋銅灌口。經百千歲。復臥鐵地。以熱鐵釘釘其身首。經百千歲。復出其舌使舐鐵地。以釘釘之如張牛皮。經百千歲。復挽項筋縛著車上。經百千歲。復燒鐵地令在上行。經百千歲。復燒火山令下足著上。血肉即消。舉足還生。經百千歲。復鑊煮之。經百千歲極令苦痛。而不命終。要令罪盡乃得出耳。是為泥犁地獄中苦。地獄罪畢。生於種種畜生之中。常處闇冥共相啖食。受苦無量不可具說。畜生罪畢或生人中。若從畜生為人甚難。猶如盲龜遇浮木孔。設生人中貧窮下賤。為他役使形貌醜陋。或根殘缺或復短
【現代漢語翻譯】 現代漢語譯本：國王立刻派人，在清晨的時候，用一百支戟刺他。那個人因為業力的緣故，生命還在。到了中午，國王又命令用二百支戟刺他，他的生命仍然存在。到了傍晚，國王再次命令用三百支戟刺他，那個人身體的各個部分都被刺破了，但他的生命仍然存在。佛陀告訴比丘們：『你們認為如何？這個人被戟刺痛苦嗎？』比丘回答佛陀：『一支戟刺的時候尚且苦痛，何況三百支戟呢？』佛陀隨即用手取了一小塊沙石，像豆子那麼大，告訴眾比丘：『我手中的這塊石頭，和雪山上的石頭相比，哪個更多？』比丘回答佛陀：『雪山上的石頭多，無法比喻。』佛陀告訴比丘：『三百戟的痛苦，和泥犁（naraka，地獄）的痛苦相比，就像小沙石一樣。泥犁的痛苦就像雪山上的石頭，百千萬倍無法比喻。泥犁中的痛苦是怎樣的呢？如果有眾生墮入泥犁中，獄卒用燒得極紅的斧頭，砍他的身體成八個棱角，以及四個方向，經過百千歲，極其痛苦，但不會死去，一定要讓他惡業消盡。又讓他坐在鐵床上，用鐵鉗夾開他的嘴，吞下燒紅的鐵丸，經過百千歲。又讓他坐在鐵床上，用熔化的銅灌入他的口中，經過百千歲。又讓他躺在鐵地上，用燒紅的鐵釘釘他的頭和身體，經過百千歲。又拉出他的舌頭，讓他舔鐵地，用釘子釘住，像張開的牛皮一樣，經過百千歲。又拉他的頸筋，綁在車上，經過百千歲。又燒紅鐵地，讓他走在上面，經過百千歲。又燒紅火山，讓他用腳踩在上面，血肉立刻消融，抬起腳又重新生長，經過百千歲。又用鑊（huò，大鍋）煮他，經過百千歲，極其痛苦，但不會死去，一定要讓他罪業消盡才能出來。這就是泥犁地獄中的痛苦。地獄的罪業完畢后，轉生到各種畜生之中，常處在黑暗中，互相吞食，所受的痛苦無量，無法一一述說。畜生的罪業完畢后，或許轉生為人，但從畜生轉生為人非常困難，就像盲龜遇到浮木孔一樣。即使轉生為人，也是貧窮下賤，被他人役使，形貌醜陋，或者肢體殘缺，或者壽命短促。』 English version: The king immediately sent men to stab him with a hundred halberds in the early morning. Due to his karma, his life remained. At noon, the king ordered him to be stabbed with two hundred halberds, and his life still persisted. By evening, the king commanded him to be stabbed with three hundred halberds. Every part of his body was pierced and broken, yet his life remained. The Buddha said to the Bhikkhus (monks): 'What do you think? Is this person suffering from being stabbed by halberds?' The Bhikkhus replied to the Buddha: 'Being stabbed by one halberd is already painful, let alone three hundred halberds!' The Buddha then took a small pebble, about the size of a bean, and said to the Bhikkhus: 'Which is more, this stone in my hand or the stones on Mount Sumeru (Sumeru, a mythical sacred mountain)?' The Bhikkhus replied to the Buddha: 'The stones on Mount Sumeru are numerous, beyond comparison.' The Buddha told the Bhikkhus: 'The suffering of three hundred halberds is like a small pebble compared to the suffering of Naraka (naraka, hell). The suffering of Naraka is like the stones on Mount Sumeru, countless times beyond comparison. What is the suffering like in Naraka? If beings fall into Naraka, the hell-wardens use extremely hot axes to chop their bodies into eight edges and four directions, enduring extreme pain for hundreds of thousands of years, but they do not die. They must exhaust their evil karma. Then, they are made to sit on an iron bed, and their mouths are pried open with iron pincers to swallow hot iron balls, enduring this for hundreds of thousands of years. Again, they are made to sit on an iron bed, and molten copper is poured into their mouths, enduring this for hundreds of thousands of years. Again, they are made to lie on an iron ground, and their heads and bodies are nailed with hot iron nails, enduring this for hundreds of thousands of years. Again, their tongues are pulled out and made to lick the iron ground, and they are nailed down like stretched cowhide, enduring this for hundreds of thousands of years. Again, the tendons of their necks are pulled and tied to a cart, enduring this for hundreds of thousands of years. Again, the iron ground is heated and they are made to walk on it, enduring this for hundreds of thousands of years. Again, a fiery volcano is heated, and they are made to step on it with their feet, their flesh and blood immediately melting away, and when they lift their feet, it grows back again, enduring this for hundreds of thousands of years. Again, they are boiled in a cauldron (huò, large pot), enduring extreme pain for hundreds of thousands of years, but they do not die. They must exhaust their sins before they can be released. This is the suffering in Naraka hell. After the sins of hell are exhausted, they are reborn among various animals, constantly in darkness, devouring each other, enduring immeasurable suffering that cannot be fully described. After the sins of animals are exhausted, they may be reborn as humans, but it is very difficult to be reborn as a human from an animal, like a blind turtle encountering a floating piece of wood with a hole. Even if they are reborn as humans, they are poor and lowly, enslaved by others, ugly in appearance, or have missing limbs, or have a short lifespan.'
【English Translation】 English version: The king immediately sent men to stab him with a hundred halberds in the early morning. Due to his karma, his life remained. At noon, the king ordered him to be stabbed with two hundred halberds, and his life still persisted. By evening, the king commanded him to be stabbed with three hundred halberds. Every part of his body was pierced and broken, yet his life remained. The Buddha said to the Bhikkhus (monks): 'What do you think? Is this person suffering from being stabbed by halberds?' The Bhikkhus replied to the Buddha: 'Being stabbed by one halberd is already painful, let alone three hundred halberds!' The Buddha then took a small pebble, about the size of a bean, and said to the Bhikkhus: 'Which is more, this stone in my hand or the stones on Mount Sumeru (Sumeru, a mythical sacred mountain)?' The Bhikkhus replied to the Buddha: 'The stones on Mount Sumeru are numerous, beyond comparison.' The Buddha told the Bhikkhus: 'The suffering of three hundred halberds is like a small pebble compared to the suffering of Naraka (naraka, hell). The suffering of Naraka is like the stones on Mount Sumeru, countless times beyond comparison. What is the suffering like in Naraka? If beings fall into Naraka, the hell-wardens use extremely hot axes to chop their bodies into eight edges and four directions, enduring extreme pain for hundreds of thousands of years, but they do not die. They must exhaust their evil karma. Then, they are made to sit on an iron bed, and their mouths are pried open with iron pincers to swallow hot iron balls, enduring this for hundreds of thousands of years. Again, they are made to sit on an iron bed, and molten copper is poured into their mouths, enduring this for hundreds of thousands of years. Again, they are made to lie on an iron ground, and their heads and bodies are nailed with hot iron nails, enduring this for hundreds of thousands of years. Again, their tongues are pulled out and made to lick the iron ground, and they are nailed down like stretched cowhide, enduring this for hundreds of thousands of years. Again, the tendons of their necks are pulled and tied to a cart, enduring this for hundreds of thousands of years. Again, the iron ground is heated and they are made to walk on it, enduring this for hundreds of thousands of years. Again, a fiery volcano is heated, and they are made to step on it with their feet, their flesh and blood immediately melting away, and when they lift their feet, it grows back again, enduring this for hundreds of thousands of years. Again, they are boiled in a cauldron (huò, large pot), enduring extreme pain for hundreds of thousands of years, but they do not die. They must exhaust their sins before they can be released. This is the suffering in Naraka hell. After the sins of hell are exhausted, they are reborn among various animals, constantly in darkness, devouring each other, enduring immeasurable suffering that cannot be fully described. After the sins of animals are exhausted, they may be reborn as humans, but it is very difficult to be reborn as a human from an animal, like a blind turtle encountering a floating piece of wood with a hole. Even if they are reborn as humans, they are poor and lowly, enslaved by others, ugly in appearance, or have missing limbs, or have a short lifespan.'
命。若作惡業身死還生。在泥犁中輪轉無窮。不可具說。佛告比丘。凡夫愚人。作身口意三惡行者。獲罪如是。佛告比丘。若智慧人。作身善行口善行意善行。命終生於善處天上一向受樂。如轉輪王與七寶俱人間四妙。佛告比丘。于意云何。此為樂不。比丘答佛。一寶一妙。猶為極樂。何況七寶四妙居也。佛還以手取小沙石如豆等許。告諸比丘。我手中石比雪山石。何者為多。比丘答佛。雪山石多不可為喻。佛告比丘。轉輪王樂。比天上樂如小沙石。天上之樂如雪山石。百千萬倍不可為喻。天上之樂其事云何。若生天上。所受六塵無不隨意。受極快樂不可具說。若從天上來生人間。生帝王家或生大姓。大富大貴饒財多寶。名稱遠聞。端正殊妙眾人所愛。佛告比丘。若智慧人。作身口意三善行者。獲福如是。佛告比丘。此是世間有漏之樂。若修善根迴向菩提。于生死中所受果報。乃至涅槃終無有盡。
正報頌曰。
六賊奸邪偽 七識亂乖真 謗毀玄正理 妄語復貪瞋 惡業縱橫作 忠言不喜聞 一入無間獄 萬苦競纏身
習報頌曰。
邪見習癡業 阿鼻受楚毒 劫盡人中生 復與邪相續 邪正既相違 自然成諂曲 此心若不改 連環未絕獄
諸經要集卷第十五
【現代漢語翻譯】 現代漢語譯本 佛說：『如果造作惡業，身死之後還會轉生，在泥犁（梵語Naraka，地獄）中無休止地輪迴，其中的苦難無法詳盡描述。』佛告訴比丘（梵語Bhikkhu，出家修行的男子）：『凡夫愚人，造作身、口、意三種惡行，所獲罪報就是這樣。』佛告訴比丘：『如果智慧之人，行身善行、口善行、意善行，命終之後會生於善處，在天上一直享受快樂，如同轉輪王（梵語Cakravartin，擁有統治世界的輪寶的理想君主）擁有七寶（象徵王權的七種珍寶）和人間四妙（人間四種稀有美好的事物）。』佛告訴比丘：『你們認為如何？這算是快樂嗎？』比丘回答佛：『僅僅得到一件寶物和一種妙物，也算是極大的快樂了，更何況擁有七寶和四妙呢。』佛再次用手取起小沙石，大約像豆子那麼大，告訴眾比丘：『我手中的石子和雪山上的石頭相比，哪個更多？』比丘回答佛：『雪山上的石頭多得無法比喻。』佛告訴比丘：『轉輪王的快樂，比之於天上的快樂，就像小沙石一樣。天上的快樂就像雪山上的石頭，百千萬倍也無法比喻。』天上的快樂是怎樣的呢？如果生到天上，所感受的六塵（色、聲、香、味、觸、法）沒有不隨心如意的，享受極大的快樂，無法詳盡描述。如果從天上來生到人間，會生在帝王家或者生在大姓人家，大富大貴，擁有很多財富珍寶，名稱遠揚，相貌端正殊妙，受眾人喜愛。』佛告訴比丘：『如果智慧之人，行身、口、意三種善行，所獲福報就是這樣。』佛告訴比丘：『這是世間有漏（有煩惱）的快樂。如果修習善根，迴向菩提（梵語Bodhi，覺悟），那麼在生死輪迴中所受的果報，乃至證得涅槃（梵語Nirvana，寂滅），都終無止境。』
正報頌說：
『六賊（眼、耳、鼻、舌、身、意）奸邪虛偽，七識（末那識）擾亂乖離真性，誹謗毀壞玄妙正理，妄語又貪婪嗔恨，惡業縱橫造作，忠言不喜聽聞，一旦墮入無間地獄（梵語Avīci，最苦的地獄），萬般痛苦競相纏身。』
習報頌說：
『邪見習氣和愚癡之業，導致在阿鼻地獄（梵語Avīci，無間地獄）遭受楚毒，即使劫數終了轉生到人間，還會與邪見相續，邪正既然相互違背，自然形成諂媚彎曲，此心如果不能改變，連環不斷的苦獄就無法斷絕。』
《諸經要集》卷第十五
【English Translation】 English version The Buddha said, 'If one commits evil deeds, after death, they will be reborn and endlessly revolve in Naraka (hell), the suffering of which cannot be fully described.' The Buddha told the Bhikkhus (monks): 'Ordinary, foolish people who commit evil deeds through body, speech, and mind receive such retribution.' The Buddha told the Bhikkhus: 'If wise people perform good deeds through body, speech, and mind, after death, they will be born in a good place, enjoying happiness in heaven, like a Cakravartin (wheel-turning king) possessing the seven treasures (symbols of royal power) and the four wonders of the human world (four rare and wonderful things in the human world).' The Buddha asked the Bhikkhus: 'What do you think? Is this considered happiness?' The Bhikkhus replied to the Buddha: 'Even obtaining one treasure and one wonder is considered extreme happiness, let alone possessing seven treasures and four wonders.' The Buddha again took a small pebble in his hand, about the size of a bean, and told the Bhikkhus: 'Compared to the stones in the Himalayas, which is more numerous?' The Bhikkhus replied to the Buddha: 'The stones in the Himalayas are too numerous to be compared.' The Buddha told the Bhikkhus: 'The happiness of a Cakravartin, compared to the happiness in heaven, is like a small pebble. The happiness in heaven is like the stones in the Himalayas, a hundred million times beyond comparison.' What is the happiness in heaven like? If one is born in heaven, the six sense objects (form, sound, smell, taste, touch, dharma) are all as one wishes, enjoying extreme happiness that cannot be fully described. If one comes from heaven to be reborn in the human world, they will be born into an imperial family or a great clan, with great wealth and nobility, possessing much wealth and treasures, with a far-reaching reputation, with a dignified and wonderful appearance, loved by all.' The Buddha told the Bhikkhus: 'If wise people perform good deeds through body, speech, and mind, the blessings they receive are like this.' The Buddha told the Bhikkhus: 'This is the worldly happiness with outflows (afflictions). If one cultivates good roots and dedicates them to Bodhi (enlightenment), the karmic rewards received in the cycle of birth and death, even until attaining Nirvana (liberation), will never end.'
A verse on direct retribution says:
'The six thieves (eyes, ears, nose, tongue, body, mind) are treacherous and false, the seven consciousnesses (Manas-vijnana) disturb and deviate from true nature, slandering and destroying the profound and correct principles, lying and being greedy and hateful, evil deeds are committed rampantly, and one does not like to hear faithful words. Once one enters the Avīci (uninterrupted) hell, all kinds of suffering entangle the body.'
A verse on habitual retribution says:
'Evil views, habitual ignorance, and karmic actions cause one to suffer extreme pain in Avīci (uninterrupted) hell. Even if the kalpa (eon) ends and one is reborn in the human world, they will continue with evil views. Since evil and righteousness contradict each other, one naturally becomes flattering and crooked. If this mind is not changed, the continuous cycle of suffering in hell cannot be broken.'
Chapter 15 of the 'Essential Collection of Various Sutras'
大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第十六
西明寺沙門釋道世集
詐偽部第二十四(此有六緣)
墮慢部第二十五述意緣詐親緣詐毒緣詐貴緣詐怖緣詐畜緣
述意緣第一
夫至道無隔。貴在忠言。故出其言善。則千里應之。出其言不善。則咫尺如聾。但教流末代。人法訛替。或憑真以構偽。或飾虛以詐真。良由人懷邪正故。法有真假。名利既侵則我人逾盛。現親尚無附之。況元來疏薄。故難交友。故經曰。直心是道場。不虛假故也。
詐親緣第二
如雜寶藏經云。一切奸滑諂偽詐惑。外狀似直內懷奸私。是故智者應察真偽。如往昔有婆羅門。其年既老。耽娶少婦。婦嫌夫老傍淫不已。勸夫設會請諸少壯婆羅門等。夫疑有邪不肯延致。前婦之子墮於火中。爾時少婦眼看不捉。婆羅門言。兒今墮火何故不捉。婦即答言。我自少來。唯近己夫不近余男。云何令我捉此男子。老夫聞已。謂如其言。便設大會。集婆羅門。爾時少婦便共交通。老夫見已心懷忿恨。即取寶物棄婦而去。于其路中見一婆羅門。便共為伴。至暮共宿明旦前行。語老婆羅門言。于昨宿處。有一草葉著我衣裳。我自少來無侵世物。欲還草葉歸彼主人。爾且停住待我往還
【現代漢語翻譯】 現代漢語譯本：
大藏經第五十四冊，編號2123，諸經要集
諸經要集卷第十六
西明寺沙門釋道世集
詐偽部第二十四（此有六種因緣）
墮慢部第二十五：述意緣、詐親緣、詐毒緣、詐貴緣、詐怖緣、詐畜緣
述意緣第一
至高的真理沒有隔閡，可貴之處在於忠誠的言語。所以，說出的話是善意的，千里之外也會響應；說出的話是不善意的，近在咫尺也如同耳聾。只是因為佛法流傳到末世，人們的修行和佛法都變得訛誤衰敗。有的人憑藉真實來構造虛假，有的人用虛飾來偽裝真實。實在是因為人們心中懷有邪念和正念，所以佛法有真有假。名利既然侵蝕人心，那麼我執和人執就更加旺盛。現有的親近關係尚且不能依附，更何況原本就疏遠淡薄的關係，所以難以結交朋友。所以經書上說：『直心（正直的心）就是道場』，因為它不虛偽造假。
詐親緣第二
如《雜寶藏經》所說：一切奸詐狡猾、諂媚虛偽、欺騙迷惑的行為，外表看起來正直，內心卻懷著奸邪的私慾。因此，有智慧的人應該辨察真偽。例如過去有一位婆羅門（Brahman，古印度僧侶），年紀已經老邁，卻貪戀娶年輕的女子。妻子嫌棄丈夫年老，私下裡淫亂不止，勸說丈夫設宴邀請年輕力壯的婆羅門等人。丈夫懷疑妻子有不正當的想法，不肯邀請。之前妻子所生的兒子掉進火中，這時年輕的妻子眼睜睜地看著卻不去拉他。婆羅門問：『兒子現在掉進火里，為什麼不去拉他？』妻子立即回答說：『我自從年輕以來，只接近自己的丈夫，不接近其他的男子，怎麼能讓我去拉這個男子呢？』老夫聽了之後，認為她說的是真話，於是就設下盛大的宴會，聚集婆羅門。這時，年輕的妻子就和他們茍合。老夫看到后，心中充滿憤怒和怨恨，就拿了寶物，拋棄妻子離開了。在路上，他遇到一位婆羅門，就和他結伴同行。到了晚上，他們一起住宿，第二天早上繼續趕路。他對年老的婆羅門說：『在昨天住宿的地方，有一片草葉粘在我的衣裳上。我從小到大沒有侵佔過世間的財物，想要把草葉還給它的主人。你且在這裡停留，等我回去歸還草葉。』
【English Translation】 English version:
Taisho Tripitaka Volume 54, No. 2123, Essential Collection of Various Sutras
Essential Collection of Various Sutras, Volume 16
Collected by Śramaṇa Shi Daoshi of Ximing Temple
Section 24: Deceit and Falsehood (This has six causes)
Section 25: Arrogance and Disrespect: Causes of Deceit - Deceit of Intention, Deceit of Kinship, Deceit of Poison, Deceit of Nobility, Deceit of Fear, Deceit of Animals
First Cause: Deceit of Intention
The supreme truth has no separation; its value lies in sincere words. Therefore, if the words spoken are good, they will be responded to from a thousand miles away; if the words spoken are not good, even those nearby will be as if deaf. It is only because the Dharma has spread to the degenerate age that people's practice and the Dharma have become corrupted and declined. Some use truth to construct falsehood, while others use embellishment to disguise truth. This is truly because people harbor both evil and righteous thoughts, so the Dharma has both truth and falsehood. Since fame and profit have invaded people's minds, the ego and attachment to self become even stronger. Existing close relationships cannot be relied upon, let alone those that are originally distant and weak, making it difficult to make friends. Therefore, the sutras say: 'A straightforward mind is the place of enlightenment,' because it is not false or deceptive.
Second Cause: Deceit of Kinship
As the Za Bao Zang Jing (Miscellaneous Treasures Sutra) says: All deceitful cunning, flattering falsehood, and deceptive bewilderment appear outwardly upright but harbor treacherous selfish desires within. Therefore, the wise should discern truth from falsehood. For example, in the past, there was a Brahman (Brahman, ancient Indian priest) who, despite his old age, was greedy to marry a young woman. The wife despised her husband's old age and engaged in illicit affairs. She persuaded her husband to host a gathering, inviting young and strong Brahmans and others. The husband suspected his wife had improper intentions and refused to invite them. The son previously born to the wife fell into the fire. At this time, the young wife watched with her eyes open but did not pull him out. The Brahman asked: 'The son is now falling into the fire, why don't you pull him out?' The wife immediately replied: 'Since I was young, I have only been close to my own husband and not to other men. How can I pull this man?' The old husband, upon hearing this, believed her words. Therefore, he held a grand gathering, gathering Brahmans. At this time, the young wife engaged in illicit relations with them. The old husband, upon seeing this, was filled with anger and resentment. He took his treasures, abandoned his wife, and left. On the road, he met a Brahman and traveled with him. At night, they stayed together, and the next morning they continued their journey. He said to the old Brahman: 'At the place where we stayed last night, a blade of grass stuck to my clothes. Since I was young, I have never encroached upon worldly possessions. I want to return the blade of grass to its owner. Please stay here and wait for me to return the blade of grass.'
。老婆羅門。深信其言倍生愛敬。許當住待。詐捉草葉入溝偃臥。良久乃還。云葉歸了老婆羅門。因便利故。即以寶物而用寄之。此人尋后赍寶便走。老婆羅門。見偷己物惋彼不已。小復前行憩一樹下。見一鸛雀口中啣草。語諸鳥言。我等共相憐愍。集會一處而共住止。爾時諸鳥皆信其言而來聚集。時此鸛雀。趣鳥飛后。就他巢啄卵而食。諸鳥將至更復啣草。諸鳥知諂悉舍而去。於此樹下更經少時。見一外道出家之人。身被納衣安行徐步。口云去去眾生。老婆羅門而問之言。何以並行口唱去去。外道答言。我出家人。憐愍一切。畏傷蟲蟻。是故爾耳。時婆羅門。見其此語深生篤信。尋至其家于其暮宿。但聞歌舞之聲。便出看之。乃見出家外道住室。有一地孔。內出婦女。與共交歡。彈琴舞戲。老婆羅門。見已思惟。天下萬物無一可信。故說偈言。
不捉他男子 以草還主人 鸛雀詐啣草 外道畏蟲傷 口言唱去去 如是詐諂偽 都無可信者 來苦實難當
故涅槃經云。佛言。如我昔日所說偈言。
一切江河 必有回曲 一切叢林 必名樹木 一切女人 必有諂曲 一切自在 必受安樂
詐毒緣第三
如雜寶藏經云。時提婆達多。作種種因緣。欲得殺佛。然不
【現代漢語翻譯】 現代漢語譯本： 一位名叫老婆羅門的人，非常相信他的話，對他倍加愛敬，答應讓他留下來居住。那人假裝撿起草葉扔進水溝里，然後躺下休息。過了很久才回來，說草葉已經還給了老婆羅門，因為要方便的緣故，就把寶物寄存在他那裡。這個人隨後帶著寶物就逃走了。老婆羅門看到自己的東西被偷，感到非常惋惜。他繼續往前走，在一棵樹下休息，看到一隻鸛雀嘴裡銜著草，對其他鳥說：『我們應該互相憐憫，住在一起。』當時，許多鳥都相信了他的話，聚集了過來。這時，這隻鸛雀趁鳥飛走後，就去啄食它們的鳥蛋。鳥兒們回來后，鸛雀又銜起草來。鳥兒們知道它在諂媚，就都離開了。在這棵樹下又過了一會兒，他看到一個外道出家之人，身穿破舊的衣服，安詳地慢慢走著，口中念著『去去，眾生』。老婆羅門問他說：『你為什麼一邊走一邊念著「去去」？』外道回答說：『我是出家人，憐憫一切眾生，害怕傷害蟲蟻，所以才這樣。』當時，婆羅門聽到他的話，深信不疑，就跟著他到了他的家，並在他家過夜。但他只聽到歌舞的聲音，就出去看，原來是看到出家外道住的房間里，有一個地洞，裡面出來婦女，與他一同交歡，彈琴跳舞。老婆羅門看到后，心想：天下萬物沒有一樣可以相信的。所以說了這首偈： 『不拿別人的東西，把草還給主人；鸛雀假裝啣草，外道害怕傷害蟲子，口中念著「去去」，像這樣虛偽諂媚，都不可信，這樣的痛苦實在難以承受。』 所以《涅槃經》中說，佛說：『就像我過去所說的偈：』 『一切江河，必有回曲；一切叢林，必稱樹木；一切女人，必有諂曲；一切自在，必受安樂。』 詐毒緣第三 如《雜寶藏經》所說：當時提婆達多（Devadatta），製造種種因緣，想要殺死佛陀（Buddha），然而沒有成功。
【English Translation】 English version: A certain man named 'Lao Po Luo Men' (old brahmin), deeply believed his words and showed him great love and respect, promising to let him stay. That man pretended to pick up grass leaves and throw them into the ditch, then lay down to rest. After a long time, he returned, saying that the grass leaves had been returned to 'Lao Po Luo Men', and because of the need for convenience, he entrusted the treasures to him. This person then took the treasures and ran away. 'Lao Po Luo Men', seeing his things stolen, felt very sorry. He continued forward and rested under a tree, seeing a stork holding grass in its mouth, saying to the other birds, 'We should have compassion for each other and live together.' At that time, many birds believed his words and gathered around. Then, this stork took advantage of the birds flying away to peck and eat their eggs. When the birds returned, the stork picked up the grass again. The birds knew he was flattering them and all left. After a while under this tree, he saw an ascetic of another path, wearing tattered clothes, walking slowly and peacefully, chanting 'Go, go, sentient beings.' 'Lao Po Luo Men' asked him, 'Why do you chant "Go, go" as you walk?' The ascetic replied, 'I am an ascetic, having compassion for all beings, fearing to harm insects and ants, that is why.' At that time, the brahmin, hearing his words, deeply believed him and followed him to his home, staying overnight. But he only heard the sounds of singing and dancing, so he went out to see, and saw that in the room where the ascetic lived, there was a hole in the ground, from which women came out, and he was having fun with them, playing the zither and dancing. 'Lao Po Luo Men', seeing this, thought: There is nothing in the world that can be trusted. So he spoke this verse: 'Not taking other people's things, returning the grass to the owner; the stork pretending to hold grass, the ascetic fearing to harm insects, chanting "Go, go" in his mouth, such hypocrisy and flattery, none can be trusted, such suffering is truly hard to bear.' Therefore, the Nirvana Sutra says, the Buddha (Buddha) said: 'Just like the verse I said in the past:' 'All rivers, must have bends; all forests, must be called trees; all women, must have flattery; all self-masters, must receive happiness.' The Third Cause of Deceitful Poison As the Za Bao Zang Jing says: At that time, Devadatta (Devadatta) created various causes and conditions, wanting to kill the Buddha (Buddha), but did not succeed.
能得。時南天竺國。有婆羅門來。善知咒術和合毒藥。提婆即合毒藥以散佛上。風吹此藥反墮己頭上。即便悶絕躄地欲死。醫不能治。阿難白佛言。世尊。提婆達多。被毒欲死。佛憐愍故。為說實語。我從菩薩成佛已來。于提婆達多。常生慈悲無有噁心者。毒當自滅。作是語已。毒即消滅。諸比丘言。希有世尊。提婆達多。恒起噁心于如來。如來云何。猶故活之。佛言。非但今日噁心向我。過去亦爾。即問佛言。噁心于佛其事云何。佛言。過去之世。迦尸國中。有波羅柰城。有二輔相。一名斯那。二名惡意斯那常順法行。惡意恒作惡行。好為讒構。而語王言。斯那欲作惡逆。王即收閉。諸天善神。于虛空中出聲而言。如此賢人實無過罪。云何拘縛。第二惡意。劫王庫藏反著斯那。王亦不信。王言捉此惡意。付與斯那。仰使斷之。斯那即教惡意。向王懺悔。惡意自知有罪。便走向毗提醯王所。作一寶篋盛二惡蛇。見毒具足。令毗提醯王遣使。送與彼國王。並及斯那。二人共看。莫示餘人。王見寶篋極以嚴飾。心大歡喜。即喚斯那欲共發看。斯那答言。遠來之物不得自看。遠來果食不得即食。何以故。彼有惡人。或能以惡來見中傷。王言。我必欲看。慇勤三諫王不用語。復白王言。不用臣語王自看之。臣不能看。王即發看
【現代漢語翻譯】 現代漢語譯本： 『能得。』當時南天竺國，有一位婆羅門前來，擅長咒術和調配毒藥。提婆達多（Devadatta，佛陀的堂兄弟，常與佛陀作對）便調合毒藥，想要散佈在佛陀身上。風卻將這毒藥吹回，反倒落在他自己頭上，立刻昏悶倒地，瀕臨死亡，醫生也無法醫治。阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）稟告佛陀說：『世尊，提婆達多中了毒，快要死了。』佛陀因為憐憫他的緣故，說了真實的話：『我自從修行菩薩道直至成佛以來，對於提婆達多，常常生起慈悲之心，沒有絲毫惡念。』說完這話后，毒立刻消散了。眾比丘（bhiksu，出家修行的男性佛教徒）說道：『真是稀有啊，世尊！提婆達多總是對如來（Tathagata，佛陀的稱號之一）生起惡念，如來為什麼還要救活他呢？』佛陀說：『不只是今天他才對我生起惡念，過去也是如此。』眾比丘問佛陀說：『過去對佛陀生起惡念，那是怎麼回事呢？』佛陀說：『在過去世，迦尸國（Kasi，古印度十六雄國之一）中，有一座波羅奈城（Varanasi，古印度城市，位於今北方邦瓦拉納西），有兩位輔相，一個名叫斯那（Sena），一個名叫惡意。斯那常常順應正法而行，惡意卻總是做惡事，喜歡進讒言構陷他人。他向國王說：『斯那想要作惡叛逆。』國王便將斯那抓起來關押。諸天善神在虛空中發出聲音說：『這樣賢德的人，實在沒有過錯，為什麼要拘禁他呢？』後來，惡意盜劫了國王的庫藏，反而誣陷是斯那做的。國王也不相信。國王說：『抓住這個惡意，交給他斯那，聽憑他處置。』斯那便教導惡意，讓他向國王懺悔。惡意自知有罪，便逃向毗提醯王（Videha，古印度王國）那裡，製作了一個精美的寶篋，裡面盛放了兩條毒蛇，以及各種毒藥，讓毗提醯王派使者送給那個國王，以及斯那，讓他們兩人一起觀看，不要給其他人看。國王看到寶篋裝飾得非常華麗，心中非常高興，立刻叫來斯那，想要一起打開觀看。斯那回答說：『遠道而來的東西，不能自己觀看；遠道而來的果實，不能立刻食用。』為什麼呢？因為那裡可能有惡人，或許會用惡毒的東西來暗中傷害我們。國王說：『我一定要看。』斯那慇勤地勸諫了三次，國王都不聽。斯那又對國王說：『不聽我的話，國王您自己看吧，我不能看。』國王便打開了寶篋。
【English Translation】 English version: 『It can be done.』 At that time, in the country of Southern India, there came a Brahmin who was skilled in incantations and compounding poisons. Devadatta (cousin of the Buddha, often opposed to him) then compounded poison to scatter upon the Buddha. The wind blew this poison back, and it fell upon his own head. He immediately fainted and collapsed to the ground, near death. The physicians could not cure him. Ananda (one of the ten principal disciples of the Buddha, known for his memory) reported to the Buddha, saying, 『World Honored One, Devadatta has been poisoned and is about to die.』 Out of compassion, the Buddha spoke truthfully, 『Since I began practicing the Bodhisattva path until I attained Buddhahood, I have always held compassion for Devadatta, without any evil thoughts.』 As soon as he spoke these words, the poison vanished. The bhiksus (ordained male Buddhist monks) said, 『It is rare, World Honored One! Devadatta constantly harbors evil thoughts towards the Tathagata (one of the titles of the Buddha), how can the Tathagata still save him?』 The Buddha said, 『It is not only today that he harbors evil thoughts towards me, but also in the past.』 The bhiksus then asked the Buddha, 『What happened in the past when he harbored evil thoughts towards the Buddha?』 The Buddha said, 『In a past life, in the country of Kasi (one of the sixteen major kingdoms of ancient India), there was a city called Varanasi (an ancient Indian city, located in present-day Varanasi, Uttar Pradesh). There were two ministers, one named Sena and the other named Evil-Intent. Sena always acted in accordance with the Dharma, while Evil-Intent always committed evil deeds and liked to slander and frame others. He said to the king, 『Sena intends to commit evil rebellion.』 The king then arrested and imprisoned Sena. The good deities in the sky made a sound, saying, 『Such a virtuous person has truly committed no fault, why imprison him?』 Later, Evil-Intent robbed the king's treasury and falsely accused Sena of doing it. The king did not believe it either. The king said, 『Seize this Evil-Intent and hand him over to Sena, to be dealt with as he sees fit.』 Sena then taught Evil-Intent to repent to the king. Evil-Intent, knowing he was guilty, fled to King Videha (an ancient Indian kingdom), made a beautiful jeweled casket, filled it with two poisonous snakes and various poisons, and had King Videha send it to that king and Sena, to be viewed together by the two of them, and not shown to others. The king saw that the jeweled casket was extremely ornate and was very happy. He immediately called Sena, wanting to open it together and view it. Sena replied, 『Things that come from afar should not be viewed by oneself; fruits that come from afar should not be eaten immediately.』 Why? Because there may be evil people there who might use evil things to harm us secretly. The king said, 『I must see it.』 Sena earnestly advised him three times, but the king did not listen. Sena then said to the king, 『If you do not listen to my words, then you may look at it yourself, I cannot look at it.』 The king then opened the jeweled casket.
。兩眼盲冥不見於物。斯那憂苦愁悴欲死。遣人四出。遍歷諸國遠覓良藥。既得好藥。以治王眼平復如故。爾時王者舍利弗是。爾時斯那者我身是。爾時惡意者提婆達多是也。
詐貴緣第四
如僧祇律云。佛告諸比丘。過去世時有城名波羅柰。國名伽尸。時有弗盧醯大學婆羅門。為國王師。常教學五百弟子。時婆羅門家生一奴。名迦羅呵。常使供給諸童子等。是奴利根。聞說法言盡能憶持。此奴一時。共諸童子小有嫌恨。便走他國。詐自稱言。我是弗盧醯婆羅門子。字耶若達多。語此國師言。我是波羅柰國王師弗盧醯子。故來至此。欲從大師學婆羅門。法師答言。可爾。是奴聰明。本已曾聞今復重聞。聞悉能持。其師大喜。即令教授五百門徒。汝代我教。我當往來王家。是師無有男兒唯有一女。即告之曰。耶若達。當用我語。汝莫還國。我今以女妻汝。答言。從教。共作生活家漸豐樂。耶若達多。為人難可。婦為作食。恒瞋生熟不能適口。婦常念言。脫有行人從波羅奈國來者。當從彼受飲食法用。然後供養夫主。彼弗盧醯婆羅門。具聞是事便作是念。我奴迦羅呵逃在他國。當往捉來或可得直。便詣彼國。時奴與諸門徒詣園遊戲。在於中路遙見本主。即便驚怖。密語門徒。汝等還去各自誦習。門徒去已。便
【現代漢語翻譯】 現代漢語譯本：兩眼失明，什麼也看不見。因此憂愁痛苦，想要死去。於是派人四處奔走，走遍各國，尋找良藥。找到好藥后，用來治療國王的眼睛，使之恢復如初。當時的國王就是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。當時的斯那（Sena，人名）就是我的前身。當時的惡意之人就是提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀著稱）。
詐貴緣第四
如《僧祇律》（Mahāsaṃghika Vinaya）所說。佛告訴眾比丘：過去世時，有個城市名叫波羅柰（Varanasi，古印度城市），國家名叫伽尸（Kashi，古印度王國）。當時有位名叫弗盧醯（Phalguhi，人名）的大學婆羅門（Brahmin，印度教祭司），擔任國王的老師，經常教導五百名弟子。當時婆羅門家生了一個奴隸，名叫迦羅呵（Kalaha，人名）。經常讓他供給那些童子們。這個奴隸非常聰明，聽到說法后全部都能記住。這個奴隸有一次，和那些童子們發生了一些嫌隙，就逃到其他國家，謊稱自己是弗盧醯婆羅門的兒子，名叫耶若達多（Jñātadatta，人名）。他對這個國家的老師說：『我是波羅柰國王的老師弗盧醯的兒子，所以來到這裡，想要跟隨大師學習婆羅門教的法術。』法師回答說：『可以。』這個奴隸非常聰明，本來就已經聽過，現在又重新聽聞，聽了全部都能記住。他的老師非常高興，就讓他教授五百名門徒，說：『你代替我教導，我應當往來於王家。』這位老師沒有兒子，只有一個女兒，就告訴他說：『耶若達多，你要聽我的話，你不要回國了，我現在把女兒嫁給你。』他回答說：『聽從您的教導。』共同生活后，家境逐漸富裕起來。耶若達多這個人很難伺候，妻子為他做飯，他總是生氣飯不是生的就是熟的，不能讓他滿意。妻子常常想：『如果有人從波羅柰國來，我應當向他學習飲食的方法，然後供養我的丈夫。』那位弗盧醯婆羅門，完全聽說了這件事，就想：『我的奴隸迦羅呵逃到其他國家，我應當去把他抓回來，或許可以得到一些好處。』於是就前往那個國家。當時奴隸正和那些門徒到花園裡遊玩。在路中遠遠地看見了他的主人，立刻感到驚慌恐懼，偷偷地告訴門徒們：『你們回去各自誦習。』門徒們離開后，他就
【English Translation】 English version: His eyes were blind, and he could see nothing. Because of this, he was sorrowful and distressed, and wanted to die. So he sent people everywhere, traveling to all countries, to seek good medicine. Having obtained good medicine, he used it to treat the king's eyes, and they were restored to their original condition. The king at that time was Śāriputra (one of the Buddha's ten great disciples, known for his wisdom). The Sena (person's name) at that time was my former self. The malicious person at that time was Devadatta (the Buddha's cousin, known for opposing the Buddha).
The Fourth Story of Pretended Nobility
As stated in the Mahāsaṃghika Vinaya. The Buddha told the bhikshus (monks): In the past, there was a city named Varanasi (ancient Indian city), and a country named Kashi (ancient Indian kingdom). At that time, there was a great Brahmin (Hindu priest) scholar named Phalguhi (person's name), who served as the king's teacher, and he regularly taught five hundred disciples. At that time, a slave was born in the Brahmin's house, named Kalaha (person's name). He was often made to provide for those young students. This slave was very intelligent, and he could remember everything he heard. This slave once had some disagreements with those young students, so he fled to another country, falsely claiming that he was the son of the Brahmin Phalguhi, named Jñātadatta (person's name). He said to the teacher of this country: 'I am the son of Phalguhi, the teacher of the king of Varanasi, so I have come here, wanting to follow the master to learn the Brahminical arts.' The teacher replied: 'Very well.' This slave was very intelligent, and he had already heard it before, and now he heard it again, and he could remember everything he heard. His teacher was very happy, and he had him teach the five hundred disciples, saying: 'You teach in my place, and I shall go back and forth to the royal family.' This teacher had no sons, only one daughter, so he told him: 'Jñātadatta, you must listen to me, you must not return to your country, I will now marry my daughter to you.' He replied: 'I will follow your instructions.' After living together, their family gradually became wealthy. Jñātadatta was a difficult person to please. When his wife cooked for him, he was always angry that the food was either raw or overcooked, and he could not be satisfied. His wife often thought: 'If someone comes from the country of Varanasi, I should learn the methods of cooking from him, and then provide for my husband.' That Brahmin Phalguhi, having heard about this matter completely, thought: 'My slave Kalaha has fled to another country, I should go and catch him and bring him back, perhaps I can get some benefit.' So he went to that country. At that time, the slave was going to the garden with those disciples to play. On the road, he saw his master from afar, and immediately felt alarmed and afraid, and secretly told the disciples: 'You go back and recite your lessons.' After the disciples left, he
到主前。頭面禮足白其主言。我來此國。稱道大家是我之父。便投此國師大學經典。與女為婦。愿尊今日勿彰我事。當與奴直奉上大家。主婆羅門。善解世事。即答言。汝實我兒。但早發遣。奴即將至婦家。告家中言。我所親來。其婦歡喜。為辦種種飲食。奉食訖已。伺小空閑。密禮婆羅門足。而問之曰。我奉事夫。飲食供養常不可意。愿尊指授。本在家時何所食啖。當如先法為作飲食。客婆羅門便即瞋恚。而作是念。如是如是困苦他女。汝但速發遣。我臨去時。教汝一偈使夫無言。女聞歡喜。辭出而退。即語夫言。尊婆羅門。故從遠來宜早發遣。夫即念言。如婦所說。宜應早遣莫令久住。恐言漏失損我不少。便大與財物。教婦作食自行供之。夫為曹主求伴不在。婦奉食訖。禮足辭別請求先偈。即教偈言。
無親游他方 欺誑天下人 粗食是常食 細食復何嫌
今與汝此偈。若彼瞋恚。嫌食惡時。便在其邊。背面微誦令其得聞。作是教已便還本國。是奴送主去已。每至食時。還復瞋恚。婦于夫邊試誦其偈。夫聞是偈心即不喜。便作是念。咄是老物發我臭穢。從是已后。常作軟語求婦不瞋。恐婦向人說其陰私。佛告諸比丘。時本主弗盧醯婆羅門者。即我身是。時奴迦羅呵者。今闡陀比丘是。彼于爾時。
【現代漢語翻譯】 現代漢語譯本：到了主人面前，（奴隸）頭面禮拜主人的腳，稟告主人說：『我來到這個國家，聲稱大家（指主人）是我的父親，便投入這個國家的老師那裡學習經典，並與（老師的）女兒結為夫妻。希望您今天不要揭穿我的事情，我願意把奴隸的價值奉獻給大家。』主人是婆羅門，很懂得世事，就回答說：『你確實是我的兒子，但要早點打發他走。』 奴隸即將回到（自己的）妻子家，告訴家裡人說：『我所親近的人來了。』他的妻子很高興，準備了各種各樣的飲食。供養完畢后，（妻子）找了個空閑，偷偷地禮拜婆羅門的腳，然後問他說：『我服侍丈夫，飲食供養常常不能讓他滿意，希望您能指點，（我丈夫）以前在家的時候吃什麼？我應當按照以前的方法為他做飲食。』 客人婆羅門聽了非常生氣，心裡想：『這樣這樣地困苦別人的女兒！你還是快點打發我走吧。我臨走的時候，教你一首偈子，讓你的丈夫無話可說。』（奴隸的）妻子聽了很高興，告辭退下。然後告訴丈夫說：『尊敬的婆羅門，特地從遠方而來，應該早點打發他走。』 丈夫心裡想：『正如妻子所說，應該早點打發他走，不要讓他久留，恐怕他說漏了什麼，對我沒什麼好處。』於是給了他很多財物，教妻子做飯親自供養他。丈夫因為是曹長，要找同伴外出，妻子供養完畢，禮拜他的腳告別，請求先教給她那首偈子。婆羅門就教給她偈子說： 『沒有親人在外地遊蕩，欺騙天下的人，吃粗糙的食物是常事，對精細的食物又有什麼可嫌棄的？』 『現在我把這首偈子給你。如果他發怒，嫌棄食物不好時，你就在他旁邊，背對著他小聲唸誦，讓他聽見。』教完之後就回到自己的國家去了。這個奴隸送主人走後，每次到吃飯的時候，還是會發怒。妻子就在丈夫旁邊試著唸誦那首偈子。丈夫聽到這首偈子，心裡很不高興，心裡想：『呸！這個老東西揭發我的醜事！』從此以後，常常用溫和的言語討好妻子，不讓她生氣，害怕妻子向別人說出他的隱私。 佛告訴各位比丘：當時的本主弗盧醯婆羅門（弗盧醯婆羅門），就是我的前身。當時的奴隸迦羅呵（迦羅呵），就是現在的闡陀比丘（闡陀比丘）。他當時……
【English Translation】 English version: Arriving before his master, (the slave) bowed his head and face to the master's feet, and reported to his master, 'I came to this country, claiming that everyone (referring to the master) is my father, and then I devoted myself to studying the scriptures with the teacher of this country, and married (the teacher's) daughter as my wife. I hope you will not expose my affairs today, and I am willing to offer the value of the slave to everyone.' The master was a Brahmin, very knowledgeable about worldly affairs, and replied, 'You are indeed my son, but you should send him away early.' The slave was about to return to his wife's house, and told his family, 'The person I am close to has arrived.' His wife was very happy and prepared all kinds of food and drink. After the offering was completed, (the wife) found a free moment, secretly bowed to the Brahmin's feet, and then asked him, 'I serve my husband, but the food and drink offerings often fail to satisfy him. I hope you can guide me, what did (my husband) eat when he was at home before? I should prepare food and drink for him according to the previous method.' The guest Brahmin was very angry when he heard this, and thought in his heart, 'How can you make things difficult for other people's daughters like this! You should send me away quickly. When I leave, I will teach you a verse so that your husband will have nothing to say.' (The slave's) wife was very happy when she heard this, and excused herself and left. Then she told her husband, 'The respected Brahmin came all the way from afar, so you should send him away early.' The husband thought in his heart, 'Just as my wife said, I should send him away early and not let him stay for long, lest he reveal something and it will not be good for me.' So he gave him a lot of wealth and taught his wife to cook and personally offer it to him. Because the husband was a chief, he had to find companions to go out, and after the wife finished offering the food, she bowed to his feet to say goodbye and asked him to teach her the verse first. The Brahmin then taught her the verse, saying: 'Wandering in other places without relatives, deceiving the people of the world, eating coarse food is common, so what is there to dislike about fine food?' 'Now I will give you this verse. If he gets angry and dislikes the food, you should be next to him, reciting it softly with your back to him so that he can hear it.' After teaching, he returned to his own country. After this slave sent his master away, he would still get angry every time he ate. The wife tried reciting the verse next to her husband. The husband was very unhappy when he heard this verse, and thought in his heart, 'Bah! This old thing is exposing my ugly deeds!' From then on, he often used gentle words to please his wife and not make her angry, fearing that his wife would tell others about his secrets. The Buddha told the bhikkhus: The original master, Fluo Louxi Puluomen (弗盧醯婆羅門, Fluo Louxi Puluomen), at that time was my former body. The slave Jialuohe (迦羅呵, Jialuohe) at that time is now the bhikkhu Chantuo (闡陀比丘, Chantuo). At that time, he...
已曾恃我凌他。今復如是。恃我勢力凌易他人也。
詐怖緣第五
如智度論云。一切諸法皆是虛誑。眾生愚癡不識親疏。瞋罵加害乃至奪命。起此重罪。故墮三塗受無量苦。譬如山中有一佛圖。彼中有一別房。房中有鬼。來恐惱道人。是諸道人皆舍房去。有一客僧來。維那處分令住此空房。而語之言。此房中有鬼神喜惱人。能住中者住。客僧自以持戒力多聞故。言小鬼何所能為。我能伏之。即入房住。暮更有一僧來求此住處。維那亦令在此房住。亦語有鬼惱人。其人亦言。小鬼何所能為。我當伏之。先入者閉戶端坐待鬼。後來者夜闇打門求入。先入者謂為是鬼。不為開戶。後來者極力打門。在內道人以力拒之。外者得勝排門得入。內者打之外者亦打。至旦相見。乃是故舊同學。識已各相愧謝。眾人雲集笑而怪之。眾生亦如是。五陰皆虛。無我無人。取相鬥諍橫加毒害。若披解在地。但有骨肉。無人無我。是故菩薩語眾生言。汝等莫于根本空中斗諍。人身尚不可得。何況值佛。
詐畜緣第六
如舊雜譬喻經云。昔有婦人。富有金銀。與男子交通。盡取金銀衣物。相逐俱去。到一急水河邊。男子語言。汝持財物來。我先度之當還迎汝。男子度已。便走不還。婦人獨住水邊憂苦。無人可救。唯見一
【現代漢語翻譯】 現代漢語譯本：過去常常仗恃自己欺凌他人，現在又這樣。這是仗恃自己的勢力來欺凌輕視他人啊。
詐怖緣第五
如《智度論》所說，一切諸法都是虛妄的。眾生愚癡，不辨親疏，瞋恨謾罵，加以傷害，乃至奪取性命，因此造下深重的罪業，所以墮入地獄、餓鬼、畜生三惡道，遭受無量的痛苦。譬如山中有一座佛寺（佛圖，寺廟）。寺中有一間單獨的房間（別房，單獨的房間）。房間里有鬼，前來恐嚇騷擾修行人（道人，修行人）。那些修行人都離開了這間房間。有一位雲遊僧人（客僧，雲遊僧人）來了，寺院的負責人（維那，寺院的負責人）安排他住在這間空房裡，並告訴他說，『這間房間里有鬼神喜歡騷擾人，能住在這裡的人就住。』這位雲遊僧人自認為持戒精嚴，博學多聞，所以說，『小鬼能把我怎麼樣？我能降伏它。』就進入房間住了下來。傍晚又有一位僧人來請求住處，寺院負責人也安排他住在這間房間里，也告訴他有鬼騷擾人。那人也說，『小鬼能把我怎麼樣？我應當降伏它。』先進入房間的人關上門，端坐著等待鬼出現。後來的人因為夜晚黑暗，敲門請求進入。先進入房間的人以為是鬼，不給他開門。後來的人極力敲門。在房間里的人用力抵擋。外面的人得勝，推開門進來了。裡面的人打外面的人，外面的人也打裡面的人。到早晨相見，才知道是以前的老朋友、同學。認出后各自慚愧道歉。眾人聚集在一起，笑著感到奇怪。眾生也是這樣，五蘊（五陰，色、受、想、行、識）都是虛妄的，沒有我，沒有人。執著于表象而爭鬥，橫加毒害。如果解剖開來放在地上，只不過是骨肉而已，沒有人，沒有我。所以菩薩告訴眾生說，『你們不要在根本空性中爭鬥。人身尚且難以得到，何況遇到佛法。』
詐畜緣第六
如舊《雜譬喻經》所說，過去有一位婦人，擁有大量的金銀，與一個男子私通（交通，私通）。男子全部拿走了她的金銀財物和衣物，兩人一起逃走。來到一條湍急的河流邊（急水河邊，湍急的河流邊），男子說，『你拿著財物過來，我先渡過去，再回來接你。』男子渡過去後，就跑了，沒有回來。婦人獨自留在河邊，憂愁痛苦，沒有人可以救她，只看到一隻...
【English Translation】 English version: In the past, I often relied on myself to bully others, and now I am doing it again. This is relying on my own power to bully and despise others.
The Fifth Story of Deceitful Fear
As stated in the Mahaprajnaparamita-sastra (智度論, Treatise on the Great Perfection of Wisdom), all dharmas are false and deceptive. Sentient beings are foolish and do not distinguish between relatives and strangers. They hate, scold, harm, and even take lives, thus creating heavy sins. Therefore, they fall into the three evil realms (三塗, three evil realms: hell, hungry ghost, and animal) and suffer immeasurable pain. For example, in a mountain, there was a Buddhist temple (佛圖, Buddhist temple). In that temple, there was a separate room (別房, separate room). A ghost lived in the room and came to frighten and disturb the practitioners (道人, practitioners). All the practitioners left the room. A traveling monk (客僧, traveling monk) came, and the monastery's manager (維那, monastery's manager) arranged for him to stay in this empty room, telling him, 'There is a ghost in this room that likes to disturb people. Whoever can stay here, stays.' The traveling monk, thinking that he had strong precepts and extensive knowledge, said, 'What can a small ghost do to me? I can subdue it.' So he entered the room and stayed there. In the evening, another monk came seeking accommodation. The monastery manager also arranged for him to stay in this room, also telling him that there was a ghost that disturbed people. That person also said, 'What can a small ghost do to me? I will subdue it.' The first monk who entered the room closed the door and sat upright, waiting for the ghost to appear. The later monk, because it was dark at night, knocked on the door, asking to enter. The first monk thought it was a ghost and did not open the door for him. The later monk knocked on the door with all his might. The monk inside the room resisted with force. The one outside prevailed and pushed the door open and entered. The one inside hit the one outside, and the one outside also hit the one inside. When they saw each other in the morning, they realized that they were old friends and classmates. After recognizing each other, they were ashamed and apologized to each other. The crowd gathered around, laughing and finding it strange. Sentient beings are also like this. The five aggregates (五陰, five aggregates: form, feeling, perception, mental formations, and consciousness) are all false. There is no self, no person. They cling to appearances and fight, inflicting harm on each other. If dissected and placed on the ground, there would only be bones and flesh, no person, no self. Therefore, the Bodhisattva tells sentient beings, 'You should not fight in the fundamental emptiness. It is already difficult to obtain a human body, let alone encounter the Buddha's teachings.'
The Sixth Story of Deceitful Animals
As stated in the old Miscellaneous Parables Sutra (雜譬喻經, Miscellaneous Parables Sutra), in the past, there was a woman who had a lot of gold and silver. She had an affair (交通, affair) with a man. The man took all her gold, silver, clothes, and belongings, and they ran away together. They came to a rushing river (急水河邊, rushing river). The man said, 'You bring the valuables over, I'll cross first and then come back for you.' After the man crossed, he ran away and did not return. The woman was left alone by the river, worried and distressed, with no one to save her, only seeing a...
野狐。捕得一雁。復見河魚。舍雁取魚。魚既不得。復失本雁。婦語狐曰。汝何太癡。貪捕其兩不得其一。狐言。我癡尚可。汝癡劇我也。又僧祇律云。佛告諸比丘。過去世時。非時連雨七日不止。諸放牧者七日不出。時有餓狼。饑行求食。遍歷七村都無所得。便自克責。我何薄相。經歷七村都無所得。不如守齋住還山林。自於窟穴咒愿言。使一切眾生皆得安隱。然後攝身安坐閉目。帝釋至齋日月。乘伊羅白龍象觀察世間持戒破戒。到彼山窟。見狼閉目思惟。便作是念咄哉狼獸甚為奇特。人尚無此心。況此狼獸而能如是。便欲試之知其虛實。帝釋即變身化為一羊。在窟前住。高聲命群。狼時見羊便作是念。奇哉齋福。報應忽至。我游七村求食不獲。今暫守齋。肴膳自來廚供已致。但當食已然後守齋。即便出穴往趣羊所。羊見狼來便驚𩣺走。狼便尋逐羊去不住。追之既遠。羊化為狗。方口耽耳。反來逐狼。急聲喚之。狼見狗來。驚怖還走。狗急追之劣乃得免。還至窟中。便作是念。我欲食彼返欲啖我。爾時帝釋。便於狼前。作跛腳羊。鳴喚而住。狼作是念。前者是狗。我饑悶眼華。謂為是羊。今所見者此真是羊。復更諦觀。看耳角尾真實是羊。便出往趣。羊復驚走。奔逐垂得復化作狗。返還逐狼亦復如前。我欲食彼返欲
【現代漢語翻譯】 現代漢語譯本 野狐抓到一隻大雁，又看見河裡的魚，於是放棄大雁去抓魚。結果魚沒抓到，反而把原來的大雁也丟了。婦人對狐貍說：『你真是太傻了，貪圖兩樣，結果一樣也沒得到。』狐貍說：『我傻還算好的，你比我還傻！』 《僧祇律》中說，佛告訴眾比丘：過去世的時候，連續下了七天雨，沒有停歇。放牧的人七天都不能出門。當時有一隻餓狼，飢餓難耐，四處覓食，跑遍了七個村莊，什麼也沒找到。於是它責備自己：『我真是命苦啊，跑了七個村莊，什麼也沒找到。不如齋戒，回到山林里去。』 它在自己的洞穴里發願說：『愿一切眾生都能得到安穩。』然後收攝身心，安靜地坐著，閉上眼睛。帝釋天（Śakra，天神之王）在齋戒日觀察世間持戒和破戒的人，乘坐伊羅缽龍象（Airavata，帝釋天的坐騎）來到這座山洞。他看見狼閉著眼睛在思考，便心想：『這狼真是太奇特了！人尚且沒有這樣的心，何況是這狼呢？』 於是他想試探一下，看看這狼是真心的還是虛假的。帝釋天立刻變身成一隻羊，站在洞穴前，高聲呼喚羊群。狼看見羊，心想：『真是奇妙啊，齋戒的福報這麼快就來了！我跑了七個村莊都沒找到食物，現在只是暫時守齋，美食就自己送上門來了。只要吃飽了，再繼續守齋。』 它立刻走出洞穴，朝羊跑去。羊看見狼來了，驚慌地逃跑。狼便追趕著羊，不停地追。追了很遠，羊變成了一條狗，長著大嘴巴，耷拉著耳朵，反過來追趕狼，大聲叫喊。狼看見狗來了，驚恐地逃跑。狗緊追不捨，狼勉強才得以逃脫。它回到洞穴里，心想：『我想要吃它，反而差點被它吃掉！』 這時，帝釋天在狼的面前，變成一隻跛腳的羊，叫著站在那裡。狼心想：『剛才那是狗，我餓得眼花了，錯把狗當成了羊。現在看到的這才是真正的羊。』它又仔細地觀察，看羊的耳朵、角和尾巴，確實是羊。於是它跑出去追趕。羊又驚慌地逃跑，狼快要追到的時候，羊又變成狗，反過來追趕狼，就像之前一樣。我想要吃它，反而差點被
【English Translation】 English version A wild fox caught a goose. Then it saw a fish in the river. It abandoned the goose to catch the fish. As a result, it failed to catch the fish and lost the goose it had originally caught. A woman said to the fox, 'You are so foolish! You are greedy for both, but you got neither.' The fox said, 'My foolishness is still acceptable, but you are even more foolish than I am!' The Saṃghikā-vinaya says that the Buddha told the bhikṣus (monks): In the past, it rained continuously for seven days without stopping. The shepherds could not go out for seven days. At that time, there was a hungry wolf, starving and seeking food. It traveled through seven villages but found nothing. So it blamed itself: 'I am so unfortunate! I have traveled through seven villages and found nothing. I might as well observe a fast and return to the forest.' In its cave, it made a vow: 'May all beings attain peace and security.' Then it restrained its body and mind, sat quietly, and closed its eyes. Śakra (king of the gods), on the day of fasting, observed those who kept and broke the precepts in the world, riding on Airavata (Śakra's mount), the white dragon elephant, and came to the mountain cave. He saw the wolf closing its eyes and thinking, and thought: 'This wolf is so extraordinary! Even humans do not have such a mind, let alone this wolf!' So he wanted to test it to see if the wolf was sincere or false. Śakra immediately transformed himself into a sheep, standing in front of the cave, calling out loudly to the flock. The wolf saw the sheep and thought: 'How wonderful! The reward of fasting has come so quickly! I have traveled through seven villages and found no food, but now, just temporarily observing a fast, the food has delivered itself to my door. As long as I eat my fill, I can continue to observe the fast.' It immediately came out of the cave and ran towards the sheep. The sheep saw the wolf coming and fled in panic. The wolf chased after the sheep, chasing it continuously. After chasing it for a long distance, the sheep transformed into a dog, with a large mouth and drooping ears, and turned around to chase the wolf, shouting loudly. The wolf saw the dog coming and fled in terror. The dog chased closely, and the wolf barely managed to escape. It returned to the cave and thought: 'I wanted to eat it, but I almost got eaten by it!' At this time, Śakra, in front of the wolf, transformed into a lame sheep, standing there bleating. The wolf thought: 'That was a dog just now. I was so hungry that my eyes were blurred, and I mistook the dog for a sheep. What I see now is the real sheep.' It carefully observed the sheep's ears, horns, and tail, and it was indeed a sheep. So it ran out to chase it. The sheep fled in panic again, and just as the wolf was about to catch it, the sheep transformed into a dog again, turning around to chase the wolf, just like before. I wanted to eat it, but I almost got
見啖。時天帝釋。即于狼前。化為羔子鳴群喚母。狼便瞋言。汝作肉段我尚不出。況為羔子而欲見欺。還更守齋靜心思惟。時天帝釋。知狼心念還齋。猶作羊羔于狼前住。狼便說偈言。
若真實為羊 猶故不能出 況復作虛妄 如前恐怖我 見我還齋已 汝復來見試 假使為肉段 猶尚不可信 況作羊羔子 而詐喚咩咩
於是世尊而說偈言。
若有出家人 持戒心輕漂 不能捨利養 猶如狼守齋
又五分律云。佛告諸比丘。乃往古昔。有一摩納。在山窟中誦剎利書。有一野狐住其左右。專聽誦書心有所解。作是念言。我解此書語。足堪作諸獸中王。作是念已。便起遊行。逢羸瘦野狐。便欲殺之。彼言。何故殺我。答言。我是獸王。汝不伏我是以相殺。彼言。愿莫殺我。我當隨從。於是二狐便共遊行。復逢一狐。又欲殺之。問答如上。亦言隨從。如是展轉伏一切狐。便以群狐伏一切象。復以眾象伏一切虎。復以眾虎伏一切師子。遂權得為王。既作王已。復作是念。我今為獸中王不應以獸為婦。便乘白象。率諸群獸不可稱數。圍迦夷城數千匝。王遣使問。汝諸群獸。何故如是。野狐答言。我是獸王。應娶汝女。與我者善。若不與我當滅汝國。還白如此。王集群臣共議唯除一
【現代漢語翻譯】 現代漢語譯本 （狼）看見（天帝釋化作的）食物。（當時）天帝釋（Śakra-devānām-Indra，佛教的護法神）立即在狼的面前，變化成小羊羔，叫著呼喚母親。狼便生氣地說：『你就是變成肉塊我尚且不吃，何況是變成小羊羔還想來欺騙我。』（我）還是繼續守齋，靜心思惟。（當時）天帝釋知道狼的心中仍然想著守齋，還是變成羊羔站在狼的面前。狼便說了偈語：
『如果真的是羊，還是不能給你吃。 何況是虛假的，像之前那樣來恐嚇我。 見我還在守齋，你又來試探我。 即使是肉塊，還是不能相信。 何況是變成小羊羔，還假裝咩咩叫。』
於是世尊（Buddha，對佛陀的尊稱）說了偈語：
『如果有的出家人，持戒心卻輕浮漂移，不能捨棄利養，就像狼守齋一樣。』
還有《五分律》中說：佛（Buddha）告訴眾比丘（bhikkhu，佛教術語，指男性出家人）：『從前，有一個摩納（māṇava，指年輕的婆羅門男子），在山洞中誦讀剎帝利（Kṣatriya，古印度社會四種姓之一，指武士和統治者）的書籍。有一隻野狐住在他的旁邊，專心聽他誦讀，心中有所領悟。』（野狐）心想：『我理解了這些書中的語言，足夠成為野獸中的國王。』這樣想了之後，便開始（為王）爭鬥。遇到一隻瘦弱的野狐，便想殺死它。那隻野狐問：『為什麼要殺我？』（野狐）回答說：『我是野獸之王，你不服從我，所以要殺你。』那隻野狐說：『希望不要殺我，我願意跟隨你。』於是兩隻野狐便一起（為王）爭鬥。又遇到一隻野狐，（獸王）又想殺死它，問答和之前一樣，（那隻野狐）也說願意跟隨。（獸王）就這樣逐漸地降伏了所有的狐貍，便用眾狐貍降伏所有的大象，又用眾大象降伏所有的老虎，又用眾老虎降伏所有的獅子，於是暫時地當上了國王。當上國王之後，又這樣想：『我現在是野獸中的國王，不應該娶野獸為妻。』便乘坐白象，率領無數的野獸，包圍迦夷城（Kapilavastu，古代印度城市，釋迦牟尼佛的故鄉）數千圈。國王派遣使者去問：『你們這些野獸，為什麼要這樣做？』野狐回答說：『我是野獸之王，應該娶你們的女兒。給我女兒就好，如果不給我，我就要滅掉你們的國家。』使者回來稟告了國王。國王召集大臣們一起商議，除了……'
【English Translation】 English version (The wolf) saw (the food that Śakra-devānām-Indra transformed into). At that time, Śakra-devānām-Indra (the lord of devas in Buddhism) immediately transformed into a lamb in front of the wolf, bleating and calling for its mother. The wolf then angrily said, 'Even if you were a piece of meat, I wouldn't eat you, let alone try to deceive me by turning into a lamb.' (I) will continue to observe the fast and contemplate quietly. At that time, Śakra-devānām-Indra knew that the wolf was still thinking about observing the fast, and still stood in front of the wolf as a lamb. The wolf then spoke a verse:
'If you were truly a sheep, I still wouldn't give you to eat. Moreover, you are false, scaring me as before. Seeing that I am still fasting, you come to test me again. Even if you were a piece of meat, I still wouldn't believe you. Let alone turning into a lamb, pretending to bleat.'
Then the Buddha (Buddha, the title of the enlightened one) spoke a verse:
'If there are monks who hold precepts but their minds are light and drifting, Unable to give up the pursuit of profit and offerings, They are like a wolf observing a fast.'
Furthermore, the 《Five-Part Vinaya》 says: The Buddha (Buddha) told the bhikkhus (bhikkhu, a Buddhist term referring to male renunciates): 'In the past, there was a māṇava (māṇava, referring to a young Brahmin man) who recited Kṣatriya (Kṣatriya, one of the four castes in ancient Indian society, referring to warriors and rulers) books in a mountain cave. A wild fox lived next to him, listening attentively to his recitation and understanding something in his heart.' (The wild fox) thought: 'I understand the language in these books, enough to become the king of the beasts.' After thinking this, he began to fight (for kingship). He encountered a weak and thin wild fox and wanted to kill it. That wild fox asked, 'Why do you want to kill me?' (The wild fox) replied, 'I am the king of the beasts, and you do not obey me, so I will kill you.' That wild fox said, 'I hope you will not kill me, I am willing to follow you.' So the two wild foxes fought together (for kingship). He encountered another wild fox, (the beast king) wanted to kill it again, the questions and answers were the same as before, (that wild fox) also said that he was willing to follow. In this way, he gradually subdued all the foxes, and then used the foxes to subdue all the elephants, and then used the elephants to subdue all the tigers, and then used the tigers to subdue all the lions, and thus temporarily became the king. After becoming the king, he thought: 'Now I am the king of the beasts, I should not marry a beast as my wife.' He rode a white elephant and led countless beasts, surrounding Kapilavastu (Kapilavastu, an ancient Indian city, the hometown of Sakyamuni Buddha) thousands of times. The king sent an envoy to ask, 'Why are you beasts doing this?' The wild fox replied, 'I am the king of the beasts, and I should marry your daughter. It would be good to give me your daughter, if you don't give her to me, I will destroy your country.' The envoy returned and reported to the king. The king gathered his ministers to discuss, except for...'
臣。皆云應與。所以者何。國之所恃。唯賴象馬。我有象馬。彼有師子。像馬聞氣惶怖伏地。戰必不如為獸所滅。何惜一女而喪一國。時一大臣聰睿遠略。而白王言。臣觀古今。未曾聞見人王之女與下賤獸。臣雖闇昧。要殺此狐。使諸群獸各各散走。王即問言。計將焉出。大臣答言。王但剋期戰日。先當從彼求索一愿。愿令師子先戰後吼。彼謂吾畏。必令師子先吼后戰。王至戰日。當敕城內人畜皆令塞耳。王用其語。還使剋期並求上愿。至於戰日復遣信求。然後出軍。軍鋒欲交。野狐果令師子先吼。野狐聞之心破七分。便於象上墜落於地。於是群獸一時散走。佛以是事。而說偈言。
野狐憍慢盛 欲求其眷屬 行到迦夷城 自稱是獸王 人憍亦如是 規統于徒眾 在摩竭之國 法主以自號
爾時迦夷王者我身是。聰睿大臣者舍利弗是。野狐王者調達是。告諸比丘。調達往昔詐得眷屬。今亦如是。故佛說偈云。
善人共會易 惡人善會難 惡人共會易 善人共會難
又佛本行經云。爾時佛告諸比丘言。我念往昔。有一河名波利耶多(隋言彼節)時彼河岸有一人。是結華鬘師。其人有園在彼河側。而彼河內。時有一龜。從水而出。至華園中求食而行。處處經歷。蹋壞其華。時彼
【現代漢語翻譯】 現代漢語譯本： 大臣們都說應該答應。這是為什麼呢？國家所依賴的，唯獨是象和馬。我們有象和馬，他們有獅子。像和馬聽到獅子的氣息會驚慌恐懼地趴在地上，作戰必定不如，會被野獸所滅。為什麼吝惜一個女兒而喪失整個國家呢？當時有一位大臣，聰明睿智，有長遠的謀略，他稟告國王說：『臣觀察古今，從未聽說過國王的女兒嫁給野獸的。臣雖然愚昧，一定要殺死這隻野狐，使各種野獸各自逃散。』國王就問他說：『你有什麼計策？』大臣回答說：『大王只要確定作戰的日期，先向對方提出一個要求，要求獅子先吼叫再作戰。他們以為我們害怕，必定會讓獅子先吼叫再作戰。大王到了作戰那天，應當命令城內的人和牲畜都堵住耳朵。』國王採用了他的話，回信確定了日期，並提出了上述要求。到了作戰那天，又派使者去確認要求，然後出兵。兩軍鋒芒將要交戰時，野狐果然命令獅子先吼叫。野狐聽到獅子的吼叫，心都嚇破了，分成七分，就從象背上掉落到地上。於是各種野獸一時四散逃走。佛因此事，而說了偈語： 『野狐驕傲自滿，想要尋求它的眷屬，走到迦夷城（Kayi City），自稱是獸王。人的驕傲也是這樣，想要統治他的徒眾，在摩竭之國（Magadha），自稱為法主。』 當時迦夷王（Kayi King）就是我的前身。聰睿的大臣就是舍利弗（Sariputra）。野狐就是調達（Devadatta）。告訴各位比丘，調達往昔欺騙而得到眷屬，現在也是這樣。所以佛說偈語說： 『善人容易和善人相聚，惡人很難和善人相聚；惡人容易和惡人相聚，善人很難和惡人相聚。』 《佛本行經》又說，當時佛告訴各位比丘說：『我回憶往昔，有一條河名叫波利耶多（Pariyato）（隋朝時翻譯為彼節），當時那條河岸邊有一個人，是編織花鬘的工匠。那個人在河邊有一個花園。當時河裡有一隻烏龜，從水裡出來，到花園裡尋找食物，到處走動，踩壞了花。』當時
【English Translation】 English version: The ministers all said that he should agree. Why is this? What the country relies on is only elephants and horses. We have elephants and horses, and they have lions. Elephants and horses, hearing the lion's scent, will be frightened and prostrate on the ground. In battle, they will surely be inferior and be destroyed by the beasts. Why begrudge a single daughter and lose an entire country? At that time, there was a minister who was intelligent, wise, and had far-reaching strategies. He reported to the king, 'I have observed the past and present, and have never heard of a king's daughter marrying a beast. Although I am ignorant, I must kill this wild fox and cause the various beasts to scatter and flee.' The king then asked him, 'What is your plan?' The minister replied, 'Your Majesty only needs to set a date for the battle and first make a request to them, requesting the lion to roar before fighting. They will think we are afraid and will surely let the lion roar before fighting. When Your Majesty reaches the day of battle, you should order the people and livestock in the city to block their ears.' The king adopted his words, replied to set the date, and made the above request. When the day of battle arrived, he sent messengers again to confirm the request, and then sent out troops. When the armies were about to clash, the wild fox indeed ordered the lion to roar first. The wild fox, hearing the lion's roar, was so frightened that its heart broke into seven pieces, and it fell to the ground from the elephant's back. Thereupon, the various beasts scattered and fled at once. The Buddha, because of this matter, spoke the following verse: 'The wild fox is full of arrogance, wanting to seek its retinue, it went to Kayi City, claiming to be the king of beasts. The arrogance of people is also like this, wanting to rule over his followers, in the country of Magadha, he calls himself the lord of the Dharma.' At that time, the Kayi King was my former self. The wise minister was Sariputra. The wild fox was Devadatta. Tell you monks, Devadatta deceived and obtained a retinue in the past, and it is the same now. Therefore, the Buddha spoke the verse: 'It is easy for good people to gather with good people, it is difficult for bad people to gather with good people; it is easy for bad people to gather with bad people, it is difficult for good people to gather with bad people.' The 《佛本行經》 also says, at that time the Buddha told the monks, 'I recall in the past, there was a river named Pariyato (translated as Bi Jie during the Sui Dynasty), at that time there was a person on the bank of that river, who was a craftsman who weaved garlands. That person had a garden by the river. At that time, there was a turtle in the river, who came out of the water and went to the garden to look for food, walking everywhere and trampling on the flowers.'
園主。見龜壞華。園主即。捉置於一筐篋中。將欲殺食。彼龜作念。云何得脫此難。作何方便誑此園主。即向園主。而說偈言。
我從水出身有泥 汝且置華洗我體 我身既有泥不凈 恐畏污汝篋及華
時彼園主。作如是念。善哉此龜。善言教我。今不得不取其言。我洗其身。勿令泥污我之華篋。作是念已。即手執龜。將向水所欲洗龜身。是時彼人。即提龜出置於石上。抄水欲洗。是時彼龜。出大筋力忽投沒水。時華鬘師。見龜沒水作如是言。奇哉是龜。乃能如是誑逗於我。我今還可誘誑是龜使令出水。時華鬘師。即向彼龜。而說偈言。
賢龜諦聽我作意 汝今新舊甚眾多 我作華鬘系汝咽 恣汝歸家作喜樂
爾時彼龜。作如是念。此華鬘師妄語誑我。彼母患著床。其婦采華造鬘。欲賣以用活。命今作是言。定是誑我欲食我。故誘我出耳。是時彼龜。向華鬘師。而說偈言。
汝家造酒欲會親 廣作種種諸味食 汝至家內作是說 龜肉煮已脂糝頭
爾時佛告諸比丘言。汝諸比丘。欲知彼時入水龜者。我身是也。華鬘師者。魔波旬是。其于爾時。欲誑惑於我。而不能著。今復欲誑。何由可得。又佛告諸比丘言。我念往昔于大海中。有一大虬。其虬有婦身正懷妊。忽然思
【現代漢語翻譯】 現代漢語譯本： 園主看見烏龜破壞了他的花。園主立刻抓住烏龜，把它放在一個竹筐里，打算殺了吃掉。那烏龜心想：『我該如何逃脫這個災難？用什麼方法欺騙這個園主呢？』於是它對園主說偈語： 『我從水中來，身上帶著泥土，你不如先放下花，洗凈我的身體。我身上既然有不乾淨的泥土，恐怕會弄髒你的竹筐和花。』 當時，那位園主這樣想：『好啊，這烏龜說得真好，教導了我。我現在不得不聽它的話，我洗凈它的身體，不要讓泥土弄髒我的花筐。』這樣想著，就用手抓住烏龜，帶到水邊想要洗烏龜的身體。這時，那個人就把烏龜提起來，放在石頭上，舀水想要洗它。這時，那烏龜使出全身力氣，突然跳入水中。當時，花鬘師（Hua Man Shi，製作花環的人）看見烏龜跳入水中，這樣說道：『奇怪啊，這烏龜竟然能這樣欺騙我。我現在還可以引誘欺騙這烏龜，讓它從水中出來。』當時，花鬘師對著那烏龜說偈語： 『賢明的烏龜，仔細聽我說，你現在新採的花有很多，我用花環繫在你的脖子上，任你回家，快樂嬉戲。』 當時，那烏龜這樣想：『這花鬘師說謊欺騙我。他的母親生病臥床，他的妻子採花製作花環，想要賣掉用來維持生計，現在卻這樣說，一定是欺騙我，想要引誘我出去吃掉我。』這時，那烏龜對著花鬘師說偈語： 『你家釀酒想要宴請親友，廣泛製作各種美味的食物。你回到家裡這樣說：用烏龜肉煮熟后，油脂可以塗抹在頭上。』 當時，佛陀告訴各位比丘（Biqiu，佛教僧侶）說：『你們這些比丘，想知道那時跳入水中的烏龜是誰嗎？就是我的前身。花鬘師就是魔波旬（Mo Bo Xun，佛教中的惡魔）。他在那時想要迷惑我，卻沒有成功。現在又想迷惑我，怎麼可能成功呢？』佛陀又告訴各位比丘說：『我回憶往昔在大海中，有一條大虬（Qiu，古代傳說中的一種龍），那虬的妻子正懷著身孕，忽然想』
【English Translation】 English version: The garden owner saw a turtle damaging his flowers. The garden owner immediately caught the turtle and placed it in a bamboo basket, intending to kill and eat it. The turtle thought to itself, 'How can I escape this disaster? What method can I use to deceive this garden owner?' So it spoke the following verse to the garden owner: 'I come from the water, with mud on my body. You should put down the flowers and wash my body first. Since my body is covered in unclean mud, I fear it will soil your basket and flowers.' At that time, the garden owner thought to himself, 'Good, this turtle speaks well and instructs me. Now I must heed its words. I will wash its body so that the mud does not soil my flower basket.' Thinking this, he grabbed the turtle and took it to the water, intending to wash the turtle's body. At that moment, the man picked up the turtle, placed it on a rock, and scooped water to wash it. Then, the turtle exerted all its strength and suddenly plunged into the water. At that time, the flower garland maker (Hua Man Shi) saw the turtle plunge into the water and said, 'Strange, this turtle can deceive me like this. Now I can still lure and deceive this turtle to make it come out of the water.' At that time, the flower garland maker spoke the following verse to the turtle: 'Wise turtle, listen carefully to my intention. You now have many new flowers. I will tie a flower garland around your neck and let you return home to enjoy yourself.' At that time, the turtle thought to itself, 'This flower garland maker is lying to deceive me. His mother is sick in bed, and his wife is picking flowers to make garlands to sell for a living. Now he says this, he must be deceiving me, wanting to lure me out to eat me.' At that time, the turtle spoke the following verse to the flower garland maker: 'Your family is brewing wine to entertain relatives and friends, and widely preparing various delicious foods. When you return home, you will say this: After the turtle meat is cooked, the oil can be applied to the head.' At that time, the Buddha (Fo Tuo) told the Bhikkhus (Biqiu, Buddhist monks), 'Do you Bhikkhus want to know who the turtle that plunged into the water at that time was? It was my past self. The flower garland maker was Mara Papiyas (Mo Bo Xun, the demon in Buddhism). At that time, he wanted to delude me, but he did not succeed. Now he wants to delude me again, how can he succeed?' The Buddha also told the Bhikkhus, 'I recall in the past, in the great ocean, there was a large Qiu (an ancient legendary dragon), whose wife was pregnant, and suddenly thought'
欲獼猴心食。以是因緣。其身羸瘦痿黃。宛轉戰剽不安。時彼特虬。見婦身體。如是羸瘦無有顏色。見已問言。賢善仁者。汝何所患。欲思何食。我不聞汝從我索食。何故如是。時其㹀虬默然不報。其夫復問。汝今何故不向我道。婦報夫言。汝若能與我。隨心所愿。我當說之。若不能者。我何假說。夫復答言。汝但說看若可得理。我當方便會覓令得。婦即語言。我今意思獼猴心食。汝能得不。夫即報言。汝所須者。此事甚難。所以者何。我居大海。猴在山樹。何由可得。婦言奈何。若不得是物此胎必墮。我身不久恐取命終。是時其夫。復語婦言。賢善仁者。汝且容忍。我今求去。若成此事。深不可言。則我與汝。並皆慶快。爾時彼虬。即從海出至於岸上。去岸不遠。有一大樹。名優曇婆羅(隋言水愿)時彼樹上有一大獼猴。在於樹頭取果子食。是時彼虬。既見獼猴在樹上坐食于樹子。見已漸到于樹下。到已即便共相慰喻。以美語言。問訊獼猴。善哉善哉。婆私師吒。在此樹上作於何事。不甚辛勤受苦惱耶。求食易得無疲倦不。獼猴報言。如是仁者。我今不大受于苦惱。虬復重更語獼猴言。汝在此處。何所食啖。獼猴報言。我在優曇婆羅樹上食啖其子。是時虬復語獼猴言。我今見汝。甚大歡喜。遍滿身體。不能自勝。我
【現代漢語翻譯】 現代漢語譯本： 想要吃獼猴的心。因為這個緣故，她的身體變得虛弱、消瘦、臉色發黃，輾轉反側，焦躁不安。當時，那隻特虬（一種海獸）看到妻子的身體如此虛弱，沒有血色，便問道：『賢善的人啊，你得了什麼病？想吃什麼東西？我沒聽見你向我索要食物，為什麼會這樣？』 當時，那隻㹀虬（母虬）沉默不語。她的丈夫又問：『你現在為什麼不告訴我？』妻子回答丈夫說：『你如果能給我我想要的東西，我就告訴你。如果不能，我何必說呢？』丈夫又回答說：『你只管說，如果可以辦到，我當想辦法去尋找，讓你得到。』妻子就說：『我現在想吃獼猴的心。你能得到嗎？』 丈夫回答說：『你想要的東西，這件事很難。為什麼呢？我住在海里，猴子在山上的樹上，怎麼能得到呢？』妻子說：『怎麼辦呢？如果得不到這東西，這個胎兒一定會流掉，我的身體恐怕不久就要死了。』 這時，她的丈夫又對妻子說：『賢善的人啊，你且忍耐一下，我現在去想辦法。如果能成此事，好處不可估量，那麼我和你都會感到慶幸和快樂。』 當時，那隻虬就從海里出來，到了岸上。離岸不遠的地方，有一棵大樹，名叫優曇婆羅（梵語 Udumbara 的音譯，意為『水愿』）。當時，那棵樹上有一隻大獼猴，在樹頂上摘果子吃。這時，那隻虬看見獼猴坐在樹上吃樹上的果子，看見后慢慢地走到樹下，走到后就互相慰問，用美好的語言問候獼猴：『善哉善哉，婆私師吒（Vasistha，人名），你在這樹上做什麼呢？不覺得辛苦受苦嗎？找食物容易嗎？沒有疲倦嗎？』 獼猴回答說：『是的，仁者，我現在不太覺得辛苦。』虬又再次對獼猴說：『你在這裡吃什麼呢？』獼猴回答說：『我在優曇婆羅樹上吃它的果子。』這時，虬又對獼猴說：『我現在看見你，非常歡喜，遍滿全身，不能自勝。』
【English Translation】 English version: She desired to eat the heart of a monkey. Because of this cause and condition, her body became weak, emaciated, and yellow. She tossed and turned, restless and uneasy. At that time, the special dragon (a type of sea creature) saw his wife's body so weak and without color, and asked, 'Virtuous and kind one, what ails you? What food do you desire? I have not heard you ask me for food, why is it so?' At that time, the female dragon remained silent and did not answer. Her husband asked again, 'Why do you not tell me now?' The wife replied to her husband, 'If you can give me what I desire, I will tell you. If you cannot, why should I speak?' The husband replied again, 'Just tell me and see if it is reasonable. I will find a way to seek it and obtain it for you.' The wife then said, 'I now desire to eat the heart of a monkey. Can you obtain it?' The husband replied, 'What you desire is very difficult. Why is that? I live in the sea, and the monkey is on a tree in the mountains. How can I obtain it?' The wife said, 'What can be done? If I cannot obtain this thing, this fetus will surely be aborted, and my body will soon die.' At this time, her husband said to his wife again, 'Virtuous and kind one, please be patient. I will now go and seek a way. If this matter is accomplished, the benefits will be immeasurable. Then both you and I will rejoice and be happy.' At that time, the dragon came out of the sea and went to the shore. Not far from the shore, there was a large tree called Udumbara (Sanskrit transliteration, meaning 'water wish'). At that time, there was a large monkey on that tree, picking fruits from the top of the tree to eat. At this time, the dragon saw the monkey sitting on the tree eating the fruits of the tree. After seeing it, he slowly approached the tree. After arriving, they greeted each other and inquired with beautiful words, 'Good, good, Vasistha (a name), what are you doing on this tree? Are you not working hard and suffering? Is it easy to find food? Are you not tired?' The monkey replied, 'Yes, kind one, I am not suffering much now.' The dragon again said to the monkey, 'What are you eating here?' The monkey replied, 'I am eating the fruits of the Udumbara tree.' At this time, the dragon said to the monkey again, 'I am very happy to see you now, filling my whole body, unable to restrain myself.'
欲將汝作于善友。共相愛敬汝取我語。何須住此。又復此樹子少無多。云何乃能此處愿樂。汝可下來隨逐於我。我當將汝渡海。彼岸別有大林。種種諸樹華果豐饒。獼猴問言。我云何得至彼處。海水深廣。甚難越。渡云何堪渡。是時彼虬。報獼猴言。我揹負汝。將渡彼岸。汝今但當從樹下來騎我背上。爾時獼猴心無定故。狹劣愚癡。心生歡喜。從樹而下。上虬背上欲隨虬去。其虬內心生如是念。善哉善哉。我願已成。即欲相將至自居處。及獼猴俱沒於水。猴問虬言。善友何故忽沒於水。虬即報言。我婦懷妊。彼如是思。欲食汝心。以是因緣我將汝來。爾時獼猴。作如是念。嗚呼我今甚不吉利。自取磨滅。作何方便。而得免此急速厄難不失身命。復如是念。我須誑虬。作是念已。而語虬言。仁者善友。我心留在優曇婆羅樹上。寄著不持將行。仁于當時。云何不依實語。我知爾須我心。我于當時即將相隨。善友還回放我。取心得已還來。爾時彼虬。聞獼猴語已。二俱還出。獼猴見虬欲出水岸。是時獼猴。努力奮迅。捷疾跳躑。出大筋力。從虬背上跳下。上彼優曇大樹之上。其虬在下。少時停待。見猴淹遲不下。而語之言。親密善友。汝速下來。共汝相隨至於我家。獼猴默然不肯下樹。虬見獼猴經久不下。而說偈言。
【現代漢語翻譯】 現代漢語譯本： 你想讓我做你的好朋友，彼此相愛敬重，你就聽我的話。何必住在這裡呢？而且這樹上的果實又少又不多，你又怎麼能在這裡感到快樂呢？你下來吧，跟著我走。我將帶你渡過大海，到彼岸的另一片大森林。那裡有各種各樣的樹木，鮮花和果實都很豐盛。獼猴問道：『我怎麼才能到達那個地方呢？海水又深又廣，很難越過，要怎麼渡過去呢？』當時，那隻虬回答獼猴說：『我揹著你，帶你到彼岸。你現在只要從樹上下來，騎在我的背上。』當時獼猴因為心不定，又狹隘又愚癡，心裡很高興，就從樹上下來，爬上虬的背上，想要跟著虬走。那虬內心生起這樣的念頭：『好啊好啊，我的願望就要實現了。』就想要帶著獼猴到自己居住的地方去。和獼猴一起沒入水中。獼猴問虬說：『好朋友，為什麼突然沒入水中呢？』虬就回答說：『我的妻子懷孕了，她這樣想，想要吃你的心。因為這個緣故，我才帶你來的。』當時獼猴，這樣想：『哎呀，我現在真是不吉利啊，自己找死。要用什麼辦法，才能免除這場快速的災難，保住性命呢？』又這樣想：『我必須欺騙這隻虬。』這樣想完，就對虬說：『仁者善友，我的心留在優曇婆羅樹（一種珍稀的樹）上了，寄存在那裡沒有帶著走。你當時，為什麼不按照實情說呢？我知道你需要我的心，我當時就會帶著它一起走了。好朋友，回去放我，取到心之後再來。』當時那隻虬，聽到獼猴的話之後，就一起回到岸邊。獼猴看到虬想要出水岸，這時獼猴，努力奮力，敏捷迅速地跳躍，用盡力氣，從虬的背上跳下來，跳到那棵優曇大樹之上。那隻虬在下面，稍微停了一下等待，見獼猴遲遲不下來，就對他說：『親密的好朋友，你快下來吧，一起跟著我到我的家去。』獼猴沉默不語，不肯下樹。虬見獼猴很久都不下來，就說了這首偈語：
【English Translation】 English version: You wish me to be your good friend, loving and respecting each other. Then take my words. Why stay here? Moreover, the fruits on this tree are few and not plentiful. How can you find joy here? You should come down and follow me. I will take you across the sea to another great forest on the other shore. There are various kinds of trees, with abundant flowers and fruits.' The monkey asked, 'How can I reach that place? The sea is deep and wide, very difficult to cross. How can I cross it?' At that time, the dragon replied to the monkey, 'I will carry you on my back and take you to the other shore. You just need to come down from the tree now and ride on my back.' At that time, the monkey, because its mind was unsettled, narrow-minded, and foolish, felt happy and came down from the tree, climbing onto the dragon's back, wanting to follow the dragon. The dragon then had this thought in its mind: 'Excellent, excellent! My wish is about to be fulfilled!' It then wanted to take the monkey to its dwelling place. Together with the monkey, it submerged into the water. The monkey asked the dragon, 'Good friend, why did you suddenly submerge into the water?' The dragon then replied, 'My wife is pregnant, and she thinks she wants to eat your heart. Because of this reason, I brought you here.' At that time, the monkey thought, 'Alas, I am very unlucky now, bringing destruction upon myself. What method can I use to escape this rapid disaster and save my life?' It then thought, 'I must deceive this dragon.' After thinking this, it said to the dragon, 'Benevolent good friend, my heart is left on the Udumbara tree (a rare kind of tree), stored there and not carried with me. At that time, why didn't you tell me the truth? I knew you needed my heart, and I would have brought it with me then. Good friend, turn back and let me go, and come back after getting my heart.' At that time, the dragon, after hearing the monkey's words, both returned to the shore. The monkey saw the dragon wanting to come out of the water's edge. At this time, the monkey exerted effort, swiftly and quickly leaping, using all its strength, jumping down from the dragon's back, and jumping onto that great Udumbara tree. The dragon was below, waiting for a short time, seeing that the monkey was slow to come down, and said to it, 'Intimate good friend, come down quickly, and follow me together to my home.' The monkey remained silent, refusing to come down from the tree. The dragon, seeing that the monkey had not come down for a long time, then spoke this verse:
善友獼猴得心已 愿從樹上速下來 我當送汝至彼林 多饒種種諸果處
爾時獼猴作是思惟。此虬無智。即說偈言。
汝虬計校雖能寬 而心智慮甚狹劣 汝但審諦自思忖 一切眾類誰無心 彼林雖復子豐饒 及諸庵羅等妙果 我今意實不在彼 寧自食此優曇婆
爾時佛告諸比丘言。當知彼時大獼猴者。我身是也。彼虬者。魔波旬是。彼時猶尚誑惑於我。而不能得。今復欲將世間五欲之事。而來誘我。豈能動我此之坐處。
又雜寶藏經云。昔有烏梟共相怨憎。烏待晝日。知梟無見。踏殺群梟散食其肉。梟便於夜。知烏眼闇。復啄群烏。開啄其腹亦復散食。畏晝畏夜無有竟已。有一智烏語眾烏言。已為怨憎不可求解。終相誅滅勢不兩全。宜作方便。彌覆諸梟。然後我等可得歡樂。若其不爾終為所敗。眾烏答言。當作何方得滅仇賊。智烏答言。爾等眾烏。拔我毛羽啄破我頭。我當設計要令彌覆。即如其言。燋悴形容。向梟穴外而自悲鳴。聞其聲已便言。今爾何故破傷來至我所。烏語梟言。眾烏仇我。不得生活。故來相投以避怨惡。時梟憐愍。遂便養給。恒與殘肉。日月轉久毛羽平復。烏作微計。銜干樹枝並諸草木。著梟穴中。似如報恩。梟語烏言。何用是為。烏即答言。孔穴
【現代漢語翻譯】 現代漢語譯本 善友獼猴心意已定，希望儘快從樹上下來。 我將送你到那片森林，那裡有各種各樣的豐富果實。
當時獼猴這樣思忖：『這個虬（qiú，一種龍）沒有智慧。』於是說了這首偈語：
『你這條虬雖然計較寬泛，但心思智慮卻非常狹隘低下。 你只需仔細審視自己思量，一切眾生哪一個沒有心？』 『那片森林即使果實豐饒，有庵羅（ān luó，芒果）等各種美妙的果實，』 『我現在的心意實在不在那裡，寧願自己吃這優曇婆（yōu tán pó，一種樹）。』
當時佛告訴各位比丘說：『應當知道當時那隻大獼猴，就是我的前身。那條虬，就是魔波旬（mó bō xún，佛教中的欲界第六天魔王）。當時他尚且還想欺騙迷惑我，卻沒有成功。現在又想用世間五欲（sè、shēng、xiāng、wèi、chù，色、聲、香、味、觸）的事情，來引誘我。又怎麼能動搖我這個座位呢？』
《雜寶藏經》中說：過去有烏鴉和貓頭鷹互相怨恨。烏鴉趁著白天，知道貓頭鷹看不見東西，就踩死一群貓頭鷹，分散吃它們的肉。貓頭鷹就在夜晚，知道烏鴉眼睛昏暗，就啄殺一群烏鴉，剖開它們的肚子也分散吃掉。害怕白天又害怕夜晚，沒有停止的時候。有一隻聰明的烏鴉告訴眾烏鴉說：『已經結下怨仇，無法和解，最終會互相誅殺，勢不兩全。應該想個辦法，遮蓋住所有的貓頭鷹，然後我們才能得到歡樂。如果不是這樣，最終會被它們打敗。』眾烏鴉回答說：『該怎麼辦才能消滅仇敵？』聰明的烏鴉回答說：『你們眾烏鴉，拔掉我的羽毛，啄破我的頭，我來設計一定要把它們遮蓋住。』於是就按照它說的話去做，形容憔悴，向貓頭鷹的洞穴外面悲鳴。貓頭鷹聽到它的聲音后就說：『現在你為什麼破傷來到我這裡？』烏鴉告訴貓頭鷹說：『眾烏鴉仇恨我，我無法生活，所以來投靠你以躲避怨仇。』當時貓頭鷹憐憫它，於是就餵養它，經常給它殘餘的肉。時間久了，羽毛平復了。烏鴉暗中設計，銜來乾燥的樹枝和各種草木，放在貓頭鷹的洞穴中，好像是報恩。貓頭鷹問烏鴉說：『要這些東西做什麼？』烏鴉就回答說：『孔穴
【English Translation】 English version The virtuous friend monkey has made up his mind, wishing to come down from the tree quickly. I shall take you to that forest, where there are various kinds of abundant fruits.
At that time, the monkey thought to himself: 'This qiu (qiú, a type of dragon) has no wisdom.' Then he spoke this verse:
'Although you qiu are broad in calculation, your mind and intellect are very narrow and inferior.' 'You should carefully examine yourself and consider, which of all beings does not have a mind?' 'Even if that forest is abundant with fruits, and various wonderful fruits such as amra (ān luó, mango),' 'My intention is really not there now, I would rather eat this udumbara (yōu tán pó, a type of tree) myself.'
At that time, the Buddha told the bhikshus (bǐ qiū, monks): 'You should know that the great monkey at that time was my former self. That qiu was Mara Papiyas (mó bō xún, the demon king of the sixth heaven of the desire realm in Buddhism). At that time, he still wanted to deceive and confuse me, but he did not succeed. Now he wants to use the five desires (sè, shēng, xiāng, wèi, chù, form, sound, smell, taste, touch) of the world to tempt me. How can he shake this seat of mine?'
The Za Bao Zang Jing (Miscellaneous Treasures Sutra) says: In the past, there were crows and owls who resented each other. The crows took advantage of the daytime, knowing that the owls could not see, and trampled to death a group of owls, scattering and eating their flesh. The owls then took advantage of the night, knowing that the crows' eyes were dim, and pecked to death a group of crows, opening their bellies and scattering and eating them as well. Fearing the day and fearing the night, there was no end to it. There was a wise crow who told the other crows: 'Enmity has already been formed, and it cannot be resolved. Eventually, we will kill each other, and the situation will not be mutually beneficial. We should devise a way to cover all the owls, and then we can have joy. If not, we will eventually be defeated by them.' The crows replied: 'What should we do to eliminate the enemies?' The wise crow replied: 'All of you crows, pluck my feathers and peck my head, and I will devise a plan to cover them up.' So they did as he said, looking haggard, and wailed outside the owls' cave. When the owls heard his voice, they said: 'Why have you come to me injured?' The crow told the owls: 'The crows hate me, and I cannot live, so I have come to you to escape the enmity.' At that time, the owls pitied him, so they fed him, often giving him leftover meat. As time went on, his feathers recovered. The crow secretly devised a plan, carrying dry branches and various plants in his beak, and placing them in the owls' cave, as if to repay their kindness. The owls asked the crow: 'What are you doing with these things?' The crow replied: 'The holes
之中。純是冷石。用此草木。以御風寒。梟以為爾默然不答。而烏於是即求守穴孔。詐給使令用報恩養。時會暴雪。寒風猛盛。眾梟率爾來集孔中。烏得其便尋生歡喜。銜牧人火用燒梟孔。眾梟一時于孔焚滅。爾時諸天。說偈言曰。
諸有宿嫌處 不應生體信 如烏詐托善 焚滅兔梟身
又六度集經云。昔者菩薩。為孔雀王。從妻五百。棄其舊匹。欲娶青雀為妻。其青雀唯食甘露好果。孔雀為妻日行取之。其國王夫人有疾。夢睹孔雀。云其肉可為藥。寤已啟聞。王令獵士疾行索之。夫人曰。有能得之者。娉以季女。賜金千斤。國諸獵士。分佈行索。睹孔雀王。從一青雀。在常食處。即以蜜麨。每處涂樹。孔雀輒取。以供其妻。射師以蜜麨涂身。踞坐而候。孔雀取麨。人應獲之焉。孔雀曰。子之勤身。必為利也。吾示子金山。可為無盡之寶。子原吾命矣。臘者又曰。大王賜吾千斤金。妻以季女。豈信汝言乎。克以送獻汝矣。孔雀曰。大王懷仁潤無不周。愿納微言。乞得少水吾以慈咒。服之疾療矣。若其無效受罪不晚。王順其意。夫人服之。眾疾皆療華色煒曄宮人皆然。舉國嘆王弘慈活孔雀之命。獲延一國之壽。孔雀曰。愿得投身於彼大湖。並咒其水。率土黎民眾疾可療。若有疑望。愿以杖捶吾足。王曰
【現代漢語翻譯】 現代漢語譯本： ……裡面全是冰冷的石頭。用這些草木是爲了抵禦風寒。貓頭鷹以為烏鴉預設不回答，烏鴉於是就請求守護洞穴。假裝聽從使喚來報答恩情。當時正趕上暴雪，寒風猛烈，眾貓頭鷹立刻聚集到洞中。烏鴉趁機感到非常高興，用牧人的火去焚燒貓頭鷹的洞穴。眾貓頭鷹一時在洞中被焚燒殆盡。當時諸天神，說了這樣的偈語： 『凡是有舊仇的地方，不應該輕易相信。就像烏鴉假裝行善，焚燒了兔子和貓頭鷹的身軀。』 又《六度集經》中說，過去菩薩，是孔雀王。有五百個妻子，拋棄了原來的配偶，想要娶青雀為妻。那青雀只吃甘露和美味的水果。孔雀爲了妻子每天都去取這些食物。國王的夫人得了病，夢中看到孔雀，說它的肉可以做藥。醒來后稟告國王。國王命令獵人迅速去尋找。夫人說：『有能得到孔雀的，就嫁給他小女兒，賞賜千斤黃金。』全國的獵人，四處尋找。看到孔雀王，和一隻青雀，在經常覓食的地方。獵人就用蜜和炒麵，塗在樹上。孔雀每次都去取來，供給它的妻子。獵人把蜜和炒麵塗在自己身上，蹲著等待。孔雀來取炒麵，獵人就應該能抓到它了。孔雀說：『您如此辛勞，必定是爲了利益。我指給您金山，可以作為無盡的寶藏。您放過我的性命吧。』獵人又說：『大王賞賜我千斤金子，把小女兒嫁給我，我怎麼會相信你的話呢？我一定要把你送給大王。』孔雀說：『大王懷有仁慈，恩澤普及一切，希望您能採納我的建議，讓我取一點水，我用慈悲的咒語，讓夫人服用，病就能治好。如果無效，再治我的罪也不晚。』國王聽從了他的意思。夫人服用了藥，各種疾病都治好了，容光煥發，宮裡的人都這樣。全國讚歎國王弘揚慈悲，救活了孔雀的性命，獲得了延長一國的壽命。孔雀說：『希望能夠投身到那個大湖中，並用咒語加持湖水，全國百姓的各種疾病都可以治好。如果有人懷疑，可以用杖捶打我的腳。』國王說……
【English Translation】 English version: …inside are purely cold stones. These grasses and trees are used to ward off wind and cold. The owl thought the crow was silently not answering, so the crow requested to guard the cave. It pretended to obey orders to repay kindness. At that time, there was a blizzard, and the cold wind was fierce. The owls immediately gathered in the cave. The crow took the opportunity to feel very happy and used the shepherd's fire to burn the owl's cave. The owls were burned to death in the cave at once. At that time, the gods said this verse: 'Those who have old grudges should not easily trust each other. Just like the crow pretended to be good and burned the bodies of the rabbit and the owl.' Also, the Six Paramitas Sutra says that in the past, the Bodhisattva was a Peacock King (peacock king). He had five hundred wives and abandoned his original spouse, wanting to marry a Bluebird (bluebird) as his wife. That Bluebird only ate nectar and delicious fruits. The Peacock (peacock) fetched these foods for his wife every day. The king's wife became ill and dreamed of the Peacock, saying that its meat could be used as medicine. After waking up, she reported it to the king. The king ordered the hunters to find it quickly. The wife said, 'Whoever can get the Peacock will be married to my youngest daughter and rewarded with a thousand catties of gold.' The hunters throughout the country searched everywhere. They saw the Peacock King, with a Bluebird, in a place where they often foraged. The hunter smeared honey and fried flour on the trees. The Peacock took it every time to supply his wife. The hunter smeared honey and fried flour on himself and squatted down to wait. When the Peacock came to take the fried flour, the hunter should be able to catch it. The Peacock said, 'Your hard work must be for profit. I will show you a gold mountain, which can be used as an endless treasure. Please spare my life.' The hunter said again, 'The king will reward me with a thousand catties of gold and marry his youngest daughter to me. How can I believe your words? I must send you to the king.' The Peacock said, 'The king has benevolence and his grace extends to everything. I hope you can accept my suggestion and let me take a little water. I will use a compassionate mantra to let the lady take it, and the disease will be cured. If it is ineffective, it will not be too late to punish me.' The king followed his advice. The lady took the medicine, and all kinds of diseases were cured, her complexion was radiant, and everyone in the palace was like that. The whole country praised the king for promoting compassion, saving the Peacock's life, and gaining the extension of the country's life. The Peacock said, 'I hope to be able to throw myself into that big lake and bless the lake water with a mantra, so that all kinds of diseases of the people in the country can be cured. If anyone doubts, you can beat my feet with a stick.' The king said…
許可。孔雀如之。國人飲水。並皆得力。聾聽盲視。啞語癖申。眾疾皆然。夫人疾除。國人並得無病兼無害。孔雀之心。孔雀具知。向王陳曰。受王生潤之恩。吾報濟一國之命。報畢乞退。王曰。可爾。雀即翔飛昇樹重曰。天下有三癡。王曰。何謂三耶。一者吾癡。二者獵士癡。三者大王癡。王曰。愿釋之也。雀曰。諸佛重戒以色為火。燒身危命。貪色之由也。吾舍五百供養之妻。而貪青雀。索食供之有如僕使。為狂網所得。殆危身命。斯吾癡也。獵者之癡。吾至誠之言。舍一山之金。棄無窮之寶。信夫人邪偽之欺。望季女之妻。睹世狂愚皆斯類矣。損佛真誠之戒。信鬼魅之欺。酒藥淫亂。或受破門之禍。或死入太山其苦無數。思還為人。猶無羽之鳥欲飛昇天。豈不難哉。淫婦之妖蠱喻彼魑魅。靡不由之亡國危身。而愚夫尊之萬言無一誠也。而射師信之。斯謂獵者愚矣。王得天醫除一國疾。諸毒都滅顏如盛華。鉅細欣賴。而王放之。斯謂王愚矣。佛告舍利弗。孔雀王者。自是之後周旋八方。輒以神藥。慈心佈施愈眾生病。孔雀王者。吾身也。國王者。舍利弗是。獵師者。調達是也。夫人者。調達婦是。菩薩慈慧度無極。行佈施如是。
又雜寶藏經云。佛言乃往過去時。有蓮華池。多有水鳥在中而住。時有鸛雀。
【現代漢語翻譯】 現代漢語譯本： 孔雀答應了。全國人民都喝了水，病都好了。聾子能聽見聲音，瞎子能看見東西，啞巴能說話，癱瘓的人也能伸展身體。各種疾病都消失了。夫人的疾病也消除了。全國人民都恢復了健康，沒有疾病和災害。孔雀心裡明白，就向國王陳述說：『我受到國王救命的恩情，現在報答您，救濟一國百姓的性命。報答完畢，我請求離開。』國王說：『可以。』孔雀就飛翔升到樹上，重複說道：『天下有三種癡。』國王問：『哪三種呢？』孔雀說：『第一種是我的癡，第二種是獵人的癡，第三種是國王的癡。』國王說：『希望你能解釋一下。』孔雀說：『諸佛嚴厲禁止貪戀女色，認為女色如同火焰，會燒身危命。貪戀女色是導致危險的原因。我捨棄了五百個供養我的妻子，卻貪戀一隻青雀，索取食物供養它，像對待僕人一樣。結果被獵網捕獲，幾乎喪命。這是我的癡。獵人的癡在於，我說的都是至誠之言，他卻捨棄一座山的金子，丟棄無窮的珍寶，相信夫人的邪惡虛偽的欺騙，希望娶到季女為妻。世上那些瘋狂愚蠢的人都是這類。他們損害佛陀真實誠懇的教誨，相信鬼魅的欺騙，飲酒服藥，或者遭受家破人亡的災禍，或者死後墮入太山地獄，受無盡的痛苦。想要再轉世為人，就像沒有羽毛的鳥想要飛昇天空一樣，難道不是很難嗎？女色就像妖蠱，比喻那些魑魅，沒有不是因為女色而亡國喪身的。而愚蠢的人卻尊崇女色，說一萬句話沒有一句是真誠的。而獵人卻相信女色，這就是獵人的愚蠢。國王您得到天醫，消除了全國的疾病，各種毒素都消除了，容顏像盛開的鮮花一樣。無論大小都欣喜依賴您，而您卻放走了天醫，這就是國王您的愚蠢。』佛告訴舍利弗（Śāriputra）：『這隻孔雀王，從那以後周遊八方，總是用神藥，以慈悲心佈施，醫治眾生的疾病。這隻孔雀王，就是我的前身。國王，就是舍利弗（Śāriputra）。獵人，就是調達（Devadatta）。夫人，就是調達（Devadatta）的妻子。菩薩的慈悲智慧度化眾生沒有窮盡，他的佈施行為就是這樣。』 《雜寶藏經》又記載：佛說，過去很久以前，有一個蓮花池，有很多水鳥住在裡面。當時有一隻鸛雀。
【English Translation】 English version: 'Granted,' said the peacock. The people of the country drank the water, and all were healed. The deaf could hear, the blind could see, the mute could speak, and the paralyzed could stretch their limbs. All diseases vanished. The lady's illness was also cured. The people of the country all regained their health, free from disease and harm. The peacock understood in its heart and reported to the king, 'I have received the king's grace of saving my life, and now I repay you by saving the lives of the people of the country. Having repaid you, I request to leave.' The king said, 'You may.' The peacock then flew up to a tree and repeated, 'There are three kinds of folly in the world.' The king asked, 'What are the three?' The peacock said, 'The first is my folly, the second is the hunter's folly, and the third is the king's folly.' The king said, 'I wish you would explain them.' The peacock said, 'The Buddhas strictly forbid lust, considering it like fire, which burns the body and endangers life. Greed for lust is the cause of danger. I abandoned five hundred wives who provided for me, yet I lusted after a blue peacock, demanding food to feed it, treating it like a servant. As a result, I was caught in a hunter's net, almost losing my life. This is my folly. The hunter's folly lies in that, despite my sincere words, he abandoned a mountain of gold, discarded endless treasures, and believed the lady's evil and false deception, hoping to marry the youngest daughter. The mad and foolish people of the world are all like this. They damage the Buddha's true and sincere teachings, believe in the deception of ghosts and demons, drink alcohol and take drugs, and either suffer the disaster of family ruin and death, or after death, fall into the Tai Mountain hell, suffering endless pain. Wanting to be reborn as a human again is like a bird without feathers wanting to fly to heaven, is it not difficult? Lust is like a demonic poison, symbolizing those goblins, and there is no instance where it does not lead to the destruction of a country and the endangerment of life. Yet foolish people revere lust, and out of ten thousand words, not one is sincere. And the hunter believes in lust, this is the hunter's folly. Your Majesty, you obtained a heavenly doctor, eliminated the diseases of the country, and all poisons were eradicated, your face as radiant as a blooming flower. Everyone, big and small, rejoiced and relied on you, yet you let the heavenly doctor go, this is Your Majesty's folly.' The Buddha told Śāriputra (舍利弗): 'This peacock king, from then on traveled around in all directions, always using divine medicine, with a compassionate heart, to give and heal the diseases of sentient beings. This peacock king, was my former body. The king, is Śāriputra (舍利弗). The hunter, is Devadatta (調達). The lady, is Devadatta's (調達) wife. The Bodhisattva's compassion and wisdom to liberate sentient beings is limitless, his act of giving is like this.' Furthermore, the Saṃyuktaratnapiṭaka Sūtra also states: The Buddha said, 'In the distant past, there was a lotus pond, in which many water birds lived. At that time, there was a stork.'
在於池中。徐步舉腳。諸鳥皆言。此鳥善行威儀徐序。不惱水性。時有白鵝。而說偈言。
舉腳而徐步 音聲極柔軟 欺誑於世間 誰不知諂詐
鸛雀語言。何為作此語。來共作親善。白鵝答言。我知汝諂詐。終不親善。汝欲知爾時鵝王者。即我身是也。爾時鸛雀者。今提婆達多是也。
又雜寶藏經云。佛言。於過去世。雪山之側。有山雞王。多將雞眾而隨從之。雞冠極赤身體甚白。語諸雞言。汝等遠離城邑聚落。莫與人民之所啖食。我等。多諸怨嫉好自慎護。時聚落中。有一貓子。聞彼有雞。便往趣之在於樹下。徐行低視而語雞言。我為汝婦。汝為我夫。而汝身形端正。可愛。頭上冠赤身體俱白。我相承事。安隱快樂。雞即說偈言。
貓子黃眼愚小物 觸事懷害欲啖食 不見有畜如此婦 而得壽命安隱者
爾時雞者。我身是也。昔時貓者。提婆達多是也。昔於過去。欲誘誑我。今日亦復欲誘誑我。索我徒眾。
頌曰。
姦情詐癡 令信匪疑 偽現依附 妄納相依 外親內損 夙夜侵移 久共同住 方覺漸衰
墮慢部第二十五(此有三緣)述意緣引證緣立志緣
述意緣第一
夫人所以不得道者。由於心神昏墮。心神所以昏墮。由
【現代漢語翻譯】 現代漢語譯本 在池塘中。慢慢地抬起腳。鳥兒們都說：『這隻鳥走起路來威儀有序，不打擾水中的生物。』當時有一隻白鵝，說了這樣一段偈語： 『抬腳而緩慢行走，聲音極其柔和，欺騙世間的人，誰不知道你的諂媚虛詐？』 鸛雀說：『你為什麼要說這樣的話？來和我親善吧。』白鵝回答說：『我知道你的諂媚虛詐，終究不會和你親善。』你想知道那時的鵝王是誰嗎？就是我。那時的鸛雀，就是現在的提婆達多（Devadatta）。』 《雜寶藏經》中說，佛說：『在過去世，雪山旁邊，有一隻山雞王，帶領著許多雞跟隨它。雞冠非常紅，身體很白。它告訴眾雞說：『你們要遠離城邑和村落，不要被人們吃掉。我們有很多怨敵，要好好地保護自己。』當時，村落中有一隻貓，聽到有雞，就前去尋找，在樹下慢慢地走著，低著頭對雞說：『我做你的妻子，你做我的丈夫。你的身形端正可愛，頭上戴著紅色的雞冠，身體都是白色的。我願意侍奉你，安穩快樂。』雞就說了這樣一段偈語： 『貓的眼睛是黃色的，愚蠢的小東西，做任何事都懷著害人之心，想要吃掉我。沒見過有哪個畜生像這樣的妻子，還能活得長久安穩的。』 『那時的雞，就是我。以前的貓，就是提婆達多（Devadatta）。過去想要引誘欺騙我，今天又想引誘欺騙我，索取我的徒眾。』 頌曰： 裝癡，讓人相信而不懷疑，虛偽地表現出依附，妄想被接納而相互依靠，外表親近內心損害，日夜侵蝕轉移，長久共同居住，才發覺逐漸衰敗。 墮慢部第二十五（這裡有三種因緣）：陳述意義的因緣、引證的因緣、立志的因緣。 陳述意義的因緣第一 人們不能得道的原因，是由於心神昏沉墮落。心神之所以昏沉墮落，是由於...
【English Translation】 English version In the pond. Slowly lifting its feet. All the birds said, 'This bird walks with dignified and orderly movements, not disturbing the aquatic life.' At that time, there was a white goose who spoke this verse: 'Lifting its feet and walking slowly, its voice is extremely gentle, deceiving the people of the world, who doesn't know its flattery and deceit?' The stork said, 'Why do you say such things? Come and be friendly with me.' The white goose replied, 'I know your flattery and deceit, and I will never be friendly with you.' Do you want to know who the goose king was at that time? It was me. The stork at that time was the current Devadatta (提婆達多).' The Za Bao Zang Jing (雜寶藏經) says, the Buddha said, 'In the past, beside the Snow Mountains, there was a mountain rooster king, leading many chickens following him. The rooster's comb was very red, and its body was very white. It told the chickens, 'You must stay away from cities and villages, and not be eaten by people. We have many enemies, so we must protect ourselves well.' At that time, there was a cat in the village who heard about the chickens and went to find them, walking slowly under the tree, looking down and saying to the rooster, 'I will be your wife, and you will be my husband. Your figure is upright and lovely, with a red comb on your head and a white body. I am willing to serve you, in peace and happiness.' The rooster then spoke this verse: 'The cat's eyes are yellow, a foolish little thing, harboring harmful intentions in everything it does, wanting to eat me. I have never seen any animal like this as a wife, who can live long and peacefully.' 'The rooster at that time was me. The cat in the past was Devadatta (提婆達多). In the past, he wanted to seduce and deceive me, and today he wants to seduce and deceive me again, demanding my followers.' A Gatha says: Feigning foolishness, causing belief without doubt, falsely appearing to be attached, vainly seeking acceptance and mutual reliance, outwardly friendly but inwardly harmful, eroding and shifting day and night, only after living together for a long time is gradual decline noticed. Chapter Twenty-Five on Falling into Arrogance (this has three causes): the cause of stating the meaning, the cause of citing evidence, and the cause of establishing aspiration. The First Cause of Stating the Meaning The reason why people cannot attain the Dao is because their minds are dull and fallen. The reason why their minds are dull and fallen is because...
于外物擾之者多。其事略三。一則勢利榮名。二則妖妍靡曼。三則甘脂肥濃。榮名雖日用。於心要無晷刻之累。妖妍靡曼。方之已深。甘脂肥濃。為累甚切。萬事云云。皆三者之支葉耳。聖人知不斷此三事故。求道無從可得。如水火擁之聚之。則其用彌全。決之散之。則其勞彌薄。故論云。質微則勢重。質重則勢微。是以思之測之。寔由勤功。而悟道。墮之慢之。良因貪聲色。而障聖。所以釋氏。震法鼓于鹿苑。夫子揚德音于鄹魯。尚耳目所不聞。豈心識之能契也。
引證緣第二
如薩婆多論云。波羅提木叉之戒。五道而言。唯人道得戒。餘四不得。如天道。以著樂深重不能得戒。如昔一時大目連。以弟子有病。上忉利天以問耆婆。正值諸天入歡喜園。爾時目連。在於路側立待。一切諸天。無顧看者。唯耆婆后至。顧見目連。向舉一手乘車直過。目連自念。此本人間是我弟子。今受天福。以著天樂都失本心。即以神力制車令住。耆婆下車。禮目連足。目連種種因緣呵責。耆婆答目連曰。以我人中為大德弟子。是故舉手問訊。頗見諸天。有爾者不。爾時目連。勸誡釋提桓因。佛世難值。何不數數相近。咨受正法。帝釋欲解目連意。故遣使敕一天子令來。返覆三喚猶故不來。后不應已而來。帝白目連曰。此天
【現代漢語翻譯】 現代漢語譯本： 外物對人的干擾很多，大致有三個方面。一是權勢名利，二是美色誘惑，三是美味佳餚。權勢名利雖然每天都在接觸，但對內心來說，不應該有片刻的拖累。美色誘惑，一旦陷進去就很深了。美味佳餚，帶來的拖累非常直接。世間萬事，都是這三者的分支末節罷了。聖人知道不斷絕這三件事，求道就無從談起。如同水火，控制它聚集它，那麼它的作用就更加全面；疏導它分散它，那麼消耗的力量就越少。所以《論》中說，本質輕微，那麼權勢就顯得重要；本質厚重，那麼權勢就顯得微不足道。因此，思考它，衡量它，實在是因為勤奮努力；而領悟道，墮落它，怠慢它，確實是因為貪圖聲色，從而阻礙了成聖。所以釋迦牟尼（釋氏，Sakyamuni）在鹿野苑敲響了法鼓，孔子（夫子）在鄹魯宣揚道德教化，尚且是耳目所不能聽聞的，又怎麼能用心識去領會呢？
引證緣第二
如《薩婆多論》（Sarvastivada）所說，波羅提木叉（Pratimoksa）的戒律，在五道（五道，Five realms）之中，只有人道（人道，Human realm）才能受戒，其餘四道不能。比如天道（天道，Heavenly realm），因為沉溺於享樂太深重，所以不能受戒。比如過去有一次，大目犍連（大目連，Mahamaudgalyayana）因為弟子生病，到忉利天（忉利天，Trayastrimsa Heaven）去問耆婆（耆婆，Jivaka）。正趕上諸天進入歡喜園（歡喜園，Garden of Delight）。當時目連在路邊站著等待。所有的天人，沒有一個看他的。只有耆婆後來到，看見目連，只是舉了一下手，就乘車徑直過去了。目連心想，這個人以前在人間是我的弟子，現在享受天福，因為沉溺於天上的快樂，完全失去了本心。於是用神力讓車停下來。耆婆下車，禮拜目連的腳。目連用各種因緣呵斥他。耆婆回答目連說，因為我在人間是您的大德弟子，所以舉手問候。您見過其他天人，有這樣的嗎？當時目連勸誡釋提桓因（釋提桓因，Sakra），佛（佛，Buddha）出世很難遇到，為什麼不經常親近佛，請教正法呢？帝釋天（帝釋天，Sakra）理解了目連的意思，所以派使者命令一位天子前來。反覆呼喚了三次，還是不來。後來不得已才來。帝釋天對目連說，這位天
【English Translation】 English version: External things disturb people in many ways, mainly in three aspects. First, power and fame; second, seductive beauty; and third, delicious food. Although power and fame are encountered daily, they should not be a burden on the heart even for a moment. Seductive beauty, once indulged in, is difficult to escape. Delicious food brings a very direct burden. All worldly affairs are merely branches and leaves of these three. The sage knows that without cutting off these three things, there is no way to seek the Dao (道，the Way). It is like water and fire; if you control and gather them, their use will be more complete; if you dredge and disperse them, the effort will be less. Therefore, the 'Treatise' says, 'If the essence is light, then power appears heavy; if the essence is heavy, then power appears insignificant.' Therefore, to contemplate it and measure it is truly due to diligence and effort; and to realize the Dao, to fall into it, and to neglect it, is indeed due to greed for sensual pleasures, thereby obstructing enlightenment. Therefore, Sakyamuni (釋氏, Sakyamuni) sounded the Dharma drum in the Deer Park (鹿苑，Deer Park), and Confucius (夫子) propagated moral teachings in Zoulu (鄹魯，Zoulu). Even what the ears and eyes cannot hear, how can the mind and consciousness comprehend it?
Section 2: Evidential Causes
As the Sarvastivada (薩婆多論，Sarvastivada) says, the precepts of Pratimoksa (波羅提木叉，Pratimoksa), among the five realms (五道，Five realms), only the human realm (人道，Human realm) can receive the precepts; the other four realms cannot. For example, the heavenly realm (天道，Heavenly realm), because it is too deeply immersed in pleasure, cannot receive the precepts. For example, once upon a time, Mahāmaudgalyāyana (大目連，Mahamaudgalyayana) went to Trayastrimsa Heaven (忉利天，Trayastrimsa Heaven) to ask Jivaka (耆婆，Jivaka) about a disciple's illness. It happened that the devas were entering the Garden of Delight (歡喜園，Garden of Delight). At that time, Maudgalyāyana was standing by the roadside waiting. None of the devas looked at him. Only Jivaka arrived later, saw Maudgalyāyana, raised one hand, and drove straight past in his chariot. Maudgalyāyana thought to himself, 'This person used to be my disciple in the human realm, but now he enjoys heavenly blessings and has completely lost his original mind because he is immersed in heavenly pleasures.' So he used his divine power to stop the chariot. Jivaka got out of the chariot and bowed at Maudgalyāyana's feet. Maudgalyāyana scolded him for various reasons. Jivaka replied to Maudgalyāyana, 'Because I was your virtuous disciple in the human realm, I raised my hand to greet you. Have you seen any other devas do this?' At that time, Maudgalyāyana advised Sakra (釋提桓因，Sakra), 'It is difficult to encounter a Buddha (佛，Buddha) in the world. Why don't you frequently approach the Buddha and ask for the Dharma?' Sakra (帝釋天，Sakra) understood Maudgalyāyana's meaning, so he sent a messenger to order a deva to come. He called repeatedly three times, but he still did not come. Later, he had no choice but to come. Sakra said to Maudgalyāyana, 'This deva'
子。唯有一天女一伎樂。以自娛樂。以染欲情深。雖覆命重不能自割。故不肯來。況作天王。種種宮觀無數天女。須食自然百味。百千伎樂以自娛樂。視東忘西。雖知佛世難遇正法難聞。而以染樂纏縛。不得自在。知復如何三塗苦難。無緣得戒。人中唯三天下得戒。北郁單越。無有佛法。不得戒。以福報障並愚癡故。不受聖法。
又善見律云。時有六郡比丘。自身在下。請法人在高。而為說法。以慢法故。佛呵責之。佛語比丘。往昔波羅柰國。有一居士。名曰車波加。其婦懷妊思庵羅果。語其婿言。我思庵羅果君為我覓。其夫答言。此非果時我云何得。婦語夫言。君若不得我必當死。夫聞婦語。心自念言。唯王園中有非時果。我當往偷。作是念已。即夜入王園。取果未得明相已出。不得出園。於是樹上藏住。時王與婆羅門入園。欲食庵婆羅果。婆羅門在下。王在高座。婆羅門為王說法。偷果人。樹上自念言。我偷果事應合死。因王聽婆羅門說法故。我今得脫。我今無法。王亦無法。婆羅門亦無法。何以故。我為婦故而偷王果。王由憍慢故師在下座。自在高座而聽說法。婆羅門為貪利養故。自在下座為王說法。我今三人。相與無法。我今得脫。即便下樹往至王前。而說偈言。
二人不知法 二人不見法
【現代漢語翻譯】 現代漢語譯本： 『舍利弗，僅僅有一天女用一種樂器來娛樂自己，就因為沉溺於強烈的慾望之中，即使性命攸關也無法割捨，所以不肯前來，更何況是作天王，擁有各種宮殿樓閣和無數天女，需要享用自然產生的各種美味佳餚，成百上千的樂器來娛樂自己，以至於顧此失彼。即使知道佛陀住世難遇，正法難聞，卻因為被享樂纏縛，不得自在。要知道，又怎麼能瞭解三惡道的苦難，沒有機會受戒呢？人中只有三大洲可以受戒。北俱盧洲沒有佛法，不能受戒，因為福報太大反而成為障礙，並且愚癡，所以不接受聖法。』
『又，《善見律》中說，當時有六群比丘，自己身處下位，卻請法師坐在高位為自己說法。因為輕慢佛法，佛陀呵斥了他們。佛陀告訴比丘們，過去在波羅奈國（Bārāṇasī，古印度城市名），有一位居士名叫車波加（Capaka），他的妻子懷孕了，想吃庵羅果（Āmra，芒果）。她對丈夫說：『我想吃庵羅果，你為我找來吧。』他的丈夫回答說：『現在不是庵羅果成熟的季節，我怎麼能得到呢？』妻子對丈夫說：『你如果得不到，我一定會死。』丈夫聽了妻子的話，心想：『只有國王的園林里才有非時令的果實，我應該去偷。』這樣想著，當天晚上就進入了國王的園林。還沒摘到果實，天就快亮了，無法出園，於是藏在樹上。當時國王與婆羅門（Brāhmaṇa，古印度僧侶階層）進入園林，想要吃庵婆羅果（Āmrapāla，芒果）。婆羅門坐在下面，國王坐在高座上，婆羅門為國王說法。偷果人在樹上心想：『我偷果的事情應該會被處死。因為國王聽婆羅門說法，我今天才得以脫身。我現在沒有法，國王也沒有法，婆羅門也沒有法。』為什麼呢？『我因為妻子偷國王的果實，國王因為驕慢讓老師坐在下座，自己坐在高座上聽法，婆羅門因為貪圖利養，坐在下座為國王說法。我們三個人，都沒有法。我今天得以脫身。』於是從樹上下來，走到國王面前，說了偈語：』
『二人不知法，二人不見法。』
【English Translation】 English version: 『Shariputra, even a single heavenly maiden with one musical instrument to entertain herself is deeply attached to desire, and cannot relinquish it even at the cost of her life, so she is unwilling to come. How much more so a heavenly king, with various palaces and countless heavenly maidens, needing to enjoy naturally produced delicacies of all kinds, and hundreds and thousands of musical instruments to entertain himself, to the point of forgetting one thing for another. Even if he knows that encountering a Buddha in the world is rare, and hearing the true Dharma is difficult, he is bound by the entanglements of pleasure and cannot be free. How can he understand the suffering of the three evil realms and have no opportunity to receive the precepts? Among humans, only three continents can receive the precepts. Uttarakuru (Uttarakuru, one of the four continents in Buddhist cosmology) has no Buddha-dharma and cannot receive the precepts because its excessive blessings become an obstacle, and it is foolish, so it does not accept the holy Dharma.』
『Furthermore, the Samantapāsādikā (a commentary on the Vinaya Pitaka) says that at that time, there were six groups of monks who, while being in a lower position themselves, asked a Dharma teacher to sit in a high position to preach to them. Because of disrespecting the Dharma, the Buddha rebuked them. The Buddha told the monks that in the past, in the kingdom of Bārāṇasī (Bārāṇasī, an ancient Indian city), there was a householder named Capaka (Capaka). His wife was pregnant and wanted to eat Āmra fruit (Āmra, mango). She said to her husband, 『I want to eat Āmra fruit, please find it for me.』 Her husband replied, 『It is not the season for Āmra fruit, how can I get it?』 The wife said to her husband, 『If you cannot get it, I will surely die.』 The husband, hearing his wife's words, thought to himself, 『Only the king's garden has out-of-season fruit, I should steal it.』 Thinking this, he entered the king's garden that night. Before he could pick the fruit, dawn was approaching, and he could not leave the garden, so he hid in a tree. At that time, the king and a Brāhmaṇa (Brāhmaṇa, an ancient Indian priestly class) entered the garden, wanting to eat Āmrapāla fruit (Āmrapāla, mango). The Brāhmaṇa sat below, and the king sat on a high seat, and the Brāhmaṇa preached the Dharma to the king. The fruit thief in the tree thought to himself, 『My stealing the fruit should be punishable by death. Because the king is listening to the Brāhmaṇa preach the Dharma, I am able to escape today. I have no Dharma now, the king has no Dharma, and the Brāhmaṇa has no Dharma.』 Why? 『I stole the king's fruit for my wife, the king, out of arrogance, had his teacher sit in a lower seat while he sat in a high seat to listen to the Dharma, and the Brāhmaṇa, out of greed for profit, sat in a lower seat to preach the Dharma to the king. The three of us have no Dharma. I am able to escape today.』 Then he came down from the tree, went before the king, and spoke this verse:』
『Two do not know the Dharma, two do not see the Dharma.』
教者不依法 聽者不解法 為是飲食故 我言是無法 為以名利故 毀碎汝家法
王聞此偈。恕偷果人罪。我為凡時尚見非法。況今成佛。汝諸弟子為下人說法。時偷果人者。我是也。又智度論云。如迦葉佛時。有兄弟二人。出家求道。一人持戒誦經坐禪。一人廣求檀越修諸福業。至釋迦佛出世。一人生長者家。一人作大白象。力能破賊。長者子。出家學道。得六神通阿羅漢而以薄福乞食難得。他日持缽。入城乞食。遍不能得。到白象廄。見王供象種種豐足。語此象言。我之與汝俱有罪過。像即感信。三日不食。守像人怖。求覓道人。見而問言。汝作何術。令王白象病不能食耶。答曰。此像是我先身時弟。共于迦葉佛時。出家學道。我但持戒誦經坐禪。不行佈施。弟但廣求檀越作諸佈施。不持戒。不學問。以其不持戒誦經坐禪故。今作此象。大修佈施故。飲食備具種種豐足。我但行道不修佈施故。今雖得道果。乞食不能得。以是事故。因緣不同。雖值佛世猶故飢渴。
又百喻經云。昔外國節慶之日。一切婦女。盡持優缽羅華以為鬘飾。有一貧人。其婦語言。爾若能得優缽羅華來與我。為爾作妻。若不能得我舍爾去。其夫先來。常善能作鴛鴦之鳴。即入王池作鴛鴦鳴。偷優缽羅華。時守池者。而
【現代漢語翻譯】 現代漢語譯本： 教導者如果不遵循佛法，聽法者就不能理解佛法。 因為貪圖飲食的緣故，我說這是沒有佛法。 爲了名利，而毀壞你們修行的法門。
國王聽了這首偈語，赦免了偷果人的罪。我還是凡人的時候，尚且會犯下非法之事，更何況現在已經成佛。你們這些弟子為地位低下的人說法的時候，那個偷果的人，就是我啊。還有《智度論》中說，在迦葉佛（Kāśyapa Buddha）時期，有兄弟二人出家求道。一人持戒誦經坐禪，一人廣泛地尋求施主，修各種福業。到了釋迦牟尼佛（Śākyamuni Buddha）出世的時候，一人出生在長者（富人）家，一人轉世成了一頭大白象，力氣很大，能夠摧毀敵人。長者的兒子出家學道，證得了六神通的阿羅漢（Arhat），但是因為福報淺薄，乞討食物也很難得到。有一天，他拿著缽，進入城中乞食，到處都乞討不到食物。到了白象的馬廄，看見國王供給大象各種豐盛的食物，就對這頭象說：『我和你都有罪過。』大象立刻有所感應，三天不吃東西。看守大象的人很害怕，四處尋找道人，看見了他，就問道：『你做了什麼法術，讓國王的白象生病不吃東西呢？』他回答說：『這頭像是我前世的弟弟，我們一起在迦葉佛時期出家學道。我只是持戒誦經坐禪，不修行佈施。我的弟弟只是廣泛地尋求施主，做各種佈施，不持戒，不學習佛法。因為他不持戒誦經坐禪的緣故，現在轉世成了這頭象。因為他大力地修行佈施的緣故，飲食完備，各種豐盛。我只是修行佛道而不修佈施的緣故，現在雖然證得了道果，乞討食物卻不能得到。』因為這個緣故，因緣不同，即使遇到了佛陀出世，仍然會感到飢渴。
還有《百喻經》中說，過去外國在節慶的日子裡，所有的婦女都拿著優缽羅華（utpala，藍色蓮花）作為頭飾。有一個窮人，他的妻子對他說：『你如果能夠得到優缽羅華來給我，我就做你的妻子，如果不能得到，我就離開你。』他的丈夫以前經常善於模仿鴛鴦的叫聲，就進入王池模仿鴛鴦的叫聲，偷優缽羅華。當時看守池塘的人，就……
【English Translation】 English version: If the teacher does not follow the Dharma, the listener cannot understand the Dharma. Because of greed for food and drink, I say this is without the Dharma. For the sake of fame and profit, you destroy your practice of the Dharma.
The king, hearing this verse, pardoned the fruit thief's crime. When I was still a mortal, I would commit illegal acts, let alone now that I have become a Buddha. When you disciples preach to the lowly, that fruit thief was me. Furthermore, the Mahāprajñāpāramitāśāstra says that during the time of Kāśyapa Buddha, there were two brothers who left home to seek the Way. One upheld the precepts, recited scriptures, and practiced meditation; the other widely sought donors and cultivated various meritorious deeds. When Śākyamuni Buddha appeared in the world, one was born into a wealthy family, and the other was reborn as a great white elephant, powerful enough to destroy enemies. The son of the wealthy man left home to study the Way and attained the Arhat (Arhat) with the six supernormal powers, but because of his meager blessings, he found it difficult to beg for food. One day, he carried his bowl and entered the city to beg for food, but he could not obtain any food anywhere. When he arrived at the white elephant's stable, he saw that the king provided the elephant with all kinds of abundant food, and he said to the elephant, 'You and I both have transgressions.' The elephant immediately felt something and did not eat for three days. The elephant keeper was frightened and searched everywhere for the ascetic, and when he saw him, he asked, 'What magic did you perform to make the king's white elephant sick and unable to eat?' He replied, 'This elephant is my younger brother from a previous life. We left home together during the time of Kāśyapa Buddha to study the Way. I only upheld the precepts, recited scriptures, and practiced meditation, without cultivating generosity. My brother only widely sought donors and made various offerings, without upholding the precepts or studying the Dharma. Because he did not uphold the precepts, recite scriptures, or practice meditation, he is now reborn as this elephant. Because he greatly cultivated generosity, his food and drink are complete and abundant. Because I only practiced the Way without cultivating generosity, although I have now attained the fruit of the Way, I cannot obtain food by begging.' For this reason, the causes and conditions are different, and even if one encounters the Buddha's appearance in the world, one will still feel hunger and thirst.
Also, the Hundred Parables Sutra says that in the past, in a foreign country, on the day of a festival, all the women held utpala (utpala, blue lotus) flowers as ornaments. There was a poor man whose wife said to him, 'If you can get utpala flowers for me, I will be your wife; if you cannot get them, I will leave you.' Her husband had previously been good at imitating the call of the mandarin duck, so he entered the king's pond and imitated the call of the mandarin duck, stealing utpala flowers. At that time, the person guarding the pond...
作是問。池中者誰。而此貧人失口。答言我是鴛鴦。守者捉得將詣王所。而於中道。復更和聲。作鴛鴦鳴。守池者言。爾先不作今作何益。世間愚人亦復如是。終身殘害作眾惡業。不習心行。使令調善。臨命終時。方言今我欲得修善。獄卒將去付閻羅王。雖欲修善亦無所及。如彼愚人。欲到王所作鴛鴦鳴。
又百喻經云。昔有大富長者。左右之人。欲取其意皆盡恭敬。長者唾時。左右侍人。以腳蹋卻。有一愚者。不及得蹋。而作是言。若唾地者諸人蹋卻。欲唾之時我當先蹋。於是長者。正欲欬唾。時此愚人。即便舉腳蹋長者口。破唇折齒。長者語言。汝何以故蹋我唇口。愚人具答所由。故唾欲出。舉腳先蹋望得汝意。凡物須時。時未及到強設功力。反得苦惱。以是之故。世人當知。時與非時。
立志緣第三
如雜譬喻經云。昔有人名薩薄。聞于外國更有異寶。欲往治生。而二國中間有羅剎難。不可得過。薩薄遊行。見市西門。有一道人空床上坐。云賣五戒。薩薄問言。五戒云何。答曰無形。直口授心持后得生天。現世能卻羅剎鬼難。薩薄欲買。問索幾錢。答金錢一千。即就受竟。語言。卿向外國到界畔上。羅剎若來。卿但語言。我是釋迦五戒弟子。薩薄少時到二國中間。見有羅剎。身長一丈三尺。
頭似黃蓑。眼如赤丁。舉體鱗甲。更互開口如魚鼓鰓。仰接飛燕。蹈地沒膝。口熱血流。群眾數千。直捉薩薄。語言。我是釋迦五戒弟子。羅剎聞此永不肯放。薩薄聊以兩卷叉之。拳入鱗甲。拔不得出。又以腳蹋頭沖拔復不出。五體沒鱗甲中。唯背得動。羅剎以偈。語言。
汝身及手足 一切悉被羈 但當去就死 跳踉復何為
薩薄志意猶固。以偈語羅剎曰。
我身及手足 一時雖被系 攝心如金石 終不為汝躄
羅剎又語薩薄曰。
吾是鬼中王 為人多力旅 從來食汝輩 不可得稱數 但當去就死 何為自寬語
薩薄更欲罵怒。自念此身輪迴三界未曾乞人我今當以乞此羅剎作一頓飽食即說偈曰。
我此腥臊身 久欲相去離 羅剎得我便 悉持以佈施 志求摩訶乘 果成一切智
羅剎聰明解薩薄語。便生愧心。放薩薄去。長跪合掌。向其謝曰。
君是度人師 三界之希有 志求摩訶乘 成佛當不久 是故自歸命 頭面禮稽首
羅剎悔過竟。送薩薄至外國。大得珍寶。又送還家。大修功德遂成道跡。故知戒力不可思議。勸諸行者。堅持禁戒。還如此人。立志勇猛。
又智度論云。有大力毒龍。以眼視人弱者即死
【現代漢語翻譯】 現代漢語譯本： 它的頭就像是黃色的蓑衣，眼睛如同紅色的鐵釘，全身覆蓋著鱗片和甲殼，交替張開的嘴巴像魚鼓的鰓。它仰頭接住飛燕，踩在地上能沒過膝蓋，口中流出滾燙的鮮血，周圍聚集著數千群眾。它徑直抓住薩薄（Sattva，菩薩），說道：『我是釋迦（Śākyamuni，佛教創始人）的五戒弟子。』羅剎（Rākṣasa，惡鬼）聽了這話，始終不肯放開薩薄。薩薄嘗試用兩卷經書叉住羅剎，但拳頭卻陷入鱗甲之中，無法拔出。他又用腳踩、頭撞，也無法拔出，整個身體都陷入鱗甲中，只有背部還能活動。羅剎用偈語說道： 『你的身體和手腳，一切都被束縛，只能走向死亡，跳動掙扎又有什麼用呢？』 薩薄的意志依然堅定，用偈語對羅剎說： 『我的身體和手腳，一時雖然被束縛，但我的心像金石一樣堅定，終究不會為你屈服。』 羅剎又對薩薄說： 『我是鬼中的王者，擁有強大的力量，一直以來都在吞食你們這樣的人，數量多得數不清。你只能走向死亡，何必說些自我安慰的話呢？』 薩薄想要罵他，但轉念一想，這個身體在輪迴三界中，從未向人乞討過，現在我應當用它來乞求這個羅剎，讓他飽餐一頓。於是他說偈語道： 『我這腥臭的身體，早就想與它分離。羅剎得到我的身體，就全部拿去佈施吧。立志追求摩訶衍（Mahāyāna，大乘佛教），最終成就一切智（sarvajñāna，佛的智慧）。』 羅剎聰明，理解了薩薄的話，便心生愧疚，放開了薩薄，長跪合掌，向他謝罪說： 『您是度人的導師，三界之中稀有難得。立志追求摩訶衍，成佛的日子不會太遠。因此我向您歸命，以頭面頂禮。』 羅剎懺悔過後，送薩薄到外國，得到了大量的珍寶，又送他回家，大修功德，最終成就了道業。所以說，戒律的力量不可思議。勸告各位修行者，堅持禁戒，就像這個人一樣，立下堅定的志向和勇猛的精神。 另外，《智度論》（Mahāprajñāpāramitāśāstra）中說，有一種大力毒龍，用眼睛看著人，弱小的人就會立刻死去。
【English Translation】 English version: Its head resembled a yellow raincoat. Its eyes were like red nails. Its entire body was covered in scales and armor. Its alternatingly opening mouths were like the gills of a fish drum. It looked up to catch flying swallows. It sank knee-deep into the ground. Hot blood flowed from its mouth. Thousands of people gathered around. It directly seized Sattva (菩薩, Bodhisattva), saying, 'I am a disciple of Śākyamuni (佛教創始人, the founder of Buddhism) who observes the five precepts.' Upon hearing this, the Rākṣasa (惡鬼, demon) refused to release Sattva. Sattva tried to use two scrolls of scriptures to stab the Rākṣasa, but his fist became stuck in the scales and armor, unable to be pulled out. He also tried to kick and headbutt, but still couldn't pull it out. His entire body sank into the scales and armor, with only his back able to move. The Rākṣasa said in verse: 'Your body and limbs, all are bound. You can only go to your death. What is the point of jumping and struggling?' Sattva's will remained firm. He said to the Rākṣasa in verse: 'My body and limbs, though temporarily bound, my mind is as firm as gold and stone. I will never yield to you.' The Rākṣasa then said to Sattva: 'I am the king of ghosts, with a large and powerful army. I have always devoured people like you, countless in number. You can only go to your death. Why speak such self-comforting words?' Sattva wanted to curse him, but then he thought, 'This body has been in the cycle of rebirth in the three realms and has never begged from anyone. Now I should use it to beg this Rākṣasa, to let him have a full meal.' So he said in verse: 'This foul-smelling body, I have long wanted to be rid of it. Rākṣasa, take my body and give it all away as alms. I aspire to the Mahāyāna (大乘佛教, Great Vehicle Buddhism), and ultimately attain sarvajñāna (佛的智慧, the wisdom of a Buddha).' The Rākṣasa was intelligent and understood Sattva's words. He felt ashamed and released Sattva. He knelt down, put his palms together, and apologized, saying: 'You are a teacher who saves people, rare and precious in the three realms. Aspiring to the Mahāyāna, the day of becoming a Buddha is not far off. Therefore, I take refuge in you, bowing my head in reverence.' After the Rākṣasa repented, he sent Sattva to a foreign country, where he obtained a great deal of treasure. He then sent him back home, performed great meritorious deeds, and ultimately attained enlightenment. Therefore, the power of precepts is inconceivable. I urge all practitioners to uphold the precepts, like this person, and establish a firm will and courageous spirit. Furthermore, the Mahāprajñāpāramitāśāstra (智度論) says that there is a powerful poisonous dragon. If it looks at a person with its eyes, the weak person will die immediately.
。以氣噓人強者亦死。時龍受一日戒。出家入林樹間。思惟坐久。疲懈而睡。龍法眠時形狀如蛇。七寶雜色。獵者見之。驚喜言曰。以此希有難得之皮。獻上國王以為船飾。不亦宜乎。便以杖案其頭刀剝其皮。龍自念言。我力能傾國土。此一小物。豈能困我。我今以持戒故不計此身。當從佛語。自忍閉目不視閉氣不喘。憐愍此人。為持戒故。一心受剝不生悔意。既以失皮赤肉在地。時日大熱。婉轉土中。欲趣大水。見諸小蟲來食其身。為持戒故不復敢動。自思惟言。今我此身。以施諸蟲。為佛道故。今以肉施以充其身。后以法施以益其心。身乾命終。即生忉利天上。畜生尚能堅持禁戒。至死不犯。況復於人。寧容故犯。又五分律云。佛言。乃往過去。有一黑蛇。螫一犢子。還入穴中。有一咒師。以𦍩羊咒咒令出穴。不能令出。咒師便於犢子前。然火咒之化成火蜂。入蛇穴中燒蛇。蛇不堪痛。然後出穴。𦍩羊以角抄。著咒師前。咒師語言。汝還蚳毒。不爾投此火中。黑蛇即說偈言。
我既吐此毒 終不還收之 若有死事至 畢命不復回
於是遂不收毒。自投火中。佛言。爾時黑蛇者。今舍利弗是。昔受如此死苦猶不收毒。況今更取所棄之藥。
又雜寶藏經云。佛言過去世時。亦復曾游加尸國。毗
【現代漢語翻譯】 現代漢語譯本：如果用氣息去吹人，即使是強者也會因此而死。當時有一條龍，受持了一日的戒律，出家進入樹林中。它長時間地思惟禪坐，感到疲憊懈怠就睡著了。按照龍的習性，睡眠時會顯現出蛇的形狀，並且有七寶的雜色。一個獵人看見了，驚喜地說：『用這稀有難得的龍皮，獻給國王作為船的裝飾，不是非常合適嗎？』於是就用棍子按住龍的頭，用刀剝它的皮。龍自己心裡想：『我的力量能夠傾覆整個國家，這一個小東西，怎麼能困住我呢？但我現在因為持戒的緣故，不顧惜這個身體，應當聽從佛的教誨。』於是它忍耐著，閉上眼睛不看，閉住呼吸不喘氣，憐憫這個人。爲了持戒的緣故，一心承受剝皮的痛苦，不生後悔的念頭。龍的皮已經被剝掉，赤裸的肉暴露在地上。當時天氣非常炎熱，它在泥土中翻滾，想要去大水的地方。看見許多小蟲來吃它的身體，爲了持戒的緣故，不敢再動。它自己思惟說：『現在我把這個身體，佈施給這些蟲子，爲了佛道。現在用肉來佈施，以滿足它們的身體，以後用佛法來佈施，以利益它們的心靈。』最終身體乾枯而死，立刻轉生到忉利天（Trayastrimsa，佛教的六慾天之一）。畜生尚且能夠堅持禁戒，直到死亡也不違犯，更何況是人呢，怎麼可以故意違犯呢？ 《五分律》中說，佛說：『過去很久以前，有一條黑蛇，咬了一頭小牛，然後回到洞穴中。有一個咒師，用驅趕羊的咒語來念咒，想讓蛇出洞，但不能讓它出來。咒師就在小牛面前，點燃火，用咒語變化成火蜂，進入蛇穴中燒蛇。蛇無法忍受痛苦，然後就出了洞。驅趕羊的咒語變化成的羊用角去觸碰咒師。咒師對蛇說：『你還收回你的毒液，不然就把你投到這火中。』黑蛇就說了偈語： 『我既然吐出了毒液，最終不會再收回它。如果死亡的事情到來，我寧可結束生命也不會再回頭。』 於是黑蛇最終沒有收回毒液，自己投到火中。佛說：『當時的黑蛇，就是現在的舍利弗（Sariputra，佛陀十大弟子之一）。』過去承受如此死亡的痛苦，尚且不收回毒液，更何況現在再去取已經捨棄的藥物呢？』 《雜寶藏經》中說，佛說：『過去世的時候，我也曾經遊歷加尸國（Kasi，古印度十六雄國之一）。毗
【English Translation】 English version: If one exhales breath on another, even the strong will die. At that time, a dragon received the one-day precepts, left home, and went into the forest among the trees. He contemplated and sat for a long time, becoming weary and falling asleep. According to the dragon's nature, when sleeping, he would appear in the form of a snake, with various colors of the seven treasures. A hunter saw him and exclaimed with joy, 'Using this rare and hard-to-obtain skin to present to the king as a decoration for his ship would be most fitting!' Thereupon, he pressed down on the dragon's head with a staff and peeled off his skin with a knife. The dragon thought to himself, 'My power is capable of overturning an entire country. How could this small thing trouble me? But now, because of upholding the precepts, I do not cherish this body and should follow the Buddha's teachings.' So he endured, closing his eyes and not looking, holding his breath and not panting, and had compassion for this person. For the sake of upholding the precepts, he single-mindedly endured the pain of being skinned, without generating any thoughts of regret. Once his skin was removed, his bare flesh was exposed on the ground. At that time, the weather was very hot, and he writhed in the soil, wanting to go to the great water. He saw many small insects coming to eat his body, but for the sake of upholding the precepts, he dared not move again. He thought to himself, 'Now I will give this body to these insects for the sake of the Buddha's path. Now I will give my flesh to satisfy their bodies, and later I will give the Dharma to benefit their minds.' Eventually, his body dried up and he died, immediately being reborn in the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of desire in Buddhism). Even animals can uphold the precepts steadfastly, not violating them until death. How much more so should humans not deliberately violate them? The Vinaya-pitaka says, the Buddha said: 'In the distant past, there was a black snake that bit a calf and then returned to its hole. A mantra master used a mantra to drive away sheep, hoping to make the snake come out of the hole, but he could not make it come out. The mantra master then lit a fire in front of the calf and used a mantra to transform it into fire bees, which entered the snake's hole and burned the snake. The snake could not bear the pain and then came out of the hole. The sheep transformed by the mantra master used its horns to touch the mantra master. The mantra master said to the snake, 'Return your venom, or I will throw you into this fire.' The black snake then spoke a verse: 'Since I have spat out this venom, I will never take it back. If the matter of death arrives, I would rather end my life than turn back.' Thereupon, the black snake ultimately did not take back its venom and threw itself into the fire. The Buddha said, 'The black snake at that time was Sariputra (Sariputra, one of the ten great disciples of the Buddha) now.' In the past, he endured such suffering of death and still did not take back his venom. How much less would he now take back the medicine that he had already abandoned?' The Miscellaneous Treasure Sutra says, the Buddha said: 'In a past life, I also traveled to the country of Kasi (Kasi, one of the sixteen ancient Indian kingdoms). Vi
提醯國。二國中間有大曠野。有惡鬼。名沙吒盧。斷絕道路。一切人民。無得過者。有一商主名曰師子。將五百商人慾過此路。諸人恐怖畏不可過。商主語言。慎莫怖畏但從我后。於是前行到于鬼所。而語鬼言。汝不聞我名也。答言。我聞汝名故來欲戰。問言。汝何所能。即捉弓箭。而射是鬼。五百發箭皆沒鬼腹。弓刀器杖。亦入鬼腹。直前拳打。拳復入去。以右手托右手亦著。以右腳蹋右腳亦著。以左腳蹋左腳亦著。又以頭打頭亦復著。鬼作偈言。
汝以手腳及與頭 一切諸物悉以著 餘人何物而不著
商主以偈答言。
我今手足及與頭 一切財錢及刀杖 此諸雜物雖入沒 唯有精進不著汝 精進若當不休息 與汝斗諍終不廢 我今精進不休息 終不于汝生怖畏
時鬼答言。今為汝等故。五百賈客。盡皆放去。
又雜婆沙論云。魔王遂見菩薩坐菩提樹。端身不動誓取菩提。速出自宮。往菩薩所。謂菩薩曰。剎帝利子可起此座。今濁惡時眾生剛強。定不能證無上菩提。且應現受轉輪王位。我以七寶當相奉獻。菩薩告曰。汝今所言如誘童子。日月辰星。可令墮落。山林大地可升虛空。欲令我今不取大覺。起此座者。定無是處。后魔將三十六俱胝魔軍。各現種種可畏形。執
【現代漢語翻譯】 現代漢語譯本： 在提醯國（Tixi country）和另一個國家之間，有一片廣闊的荒野，那裡有一個名叫沙吒盧（Shatalu）的惡鬼，他阻斷了道路，所有人都無法通過。有一位名叫師子（Shizi）的商隊首領，帶領五百名商人想要通過這條路。大家都非常害怕，覺得無法通過。商隊首領說：『不要害怕，跟在我後面。』於是他們向前走，來到了惡鬼所在的地方。商隊首領對鬼說：『你沒聽過我的名字嗎？』鬼回答說：『我聽過你的名字，所以來和你戰鬥。』商隊首領問：『你有什麼本事？』惡鬼立刻拿起弓箭射商隊首領，五百支箭都射入了鬼的腹部，弓、刀、武器也都進入了鬼的腹部。商隊首領直接上前用拳頭打鬼，拳頭也進去了。用右手托住右手，右手也進去了；用右腳踩右腳，右腳也進去了；用左腳踩左腳，左腳也進去了；又用頭撞頭，頭也進去了。鬼說了一首偈： 『你用手腳和頭，一切東西都進去了，還有什麼東西你沒放進來？』 商隊首領用偈回答說： 『我如今手腳和頭，一切財物以及刀杖，這些雜物雖然都進去了，唯有精進不會進入你身。如果精進不停止，與你爭鬥就不會停止。我如今精進不休息，終究不會對你產生恐懼。』 當時，鬼回答說：『爲了你們的緣故，我放這五百名商人全部過去。』 另外，《雜婆沙論》中說，魔王看見菩薩坐在菩提樹下，端正身體不動搖，發誓要證得菩提。魔王迅速從宮殿出來，來到菩薩那裡，對菩薩說：『剎帝利（Kshatriya，印度種姓制度中的第二等級，通常是武士和統治者）之子，你可以離開這個座位了。現在是污濁的惡世，眾生剛強難化，一定不能證得無上菩提。你應該接受轉輪王（Chakravartin，擁有統治世界的理想君主）的地位，我將用七寶來供奉你。』菩薩告訴魔王說：『你現在說的話就像誘騙小孩子。日月星辰可以墜落，山林大地可以升到空中，想要讓我不證得大覺悟，離開這個座位，絕對沒有這種可能。』之後，魔王帶領三十六俱胝（koti，印度數字單位，一俱胝等於一千萬）魔軍，各自顯現各種可怕的形象，手持
【English Translation】 English version: Between Tixi country (提醯國) and another country, there was a vast wilderness. There was an evil spirit named Shatalu (沙吒盧), who blocked the road, preventing anyone from passing. A merchant leader named Shizi (師子) was leading five hundred merchants, intending to pass through this route. Everyone was terrified, feeling it was impossible to pass. The merchant leader said, 'Do not be afraid, just follow behind me.' So they proceeded forward and arrived at the place where the evil spirit was. The merchant leader said to the spirit, 'Have you not heard my name?' The spirit replied, 'I have heard your name, that is why I have come to fight you.' The merchant leader asked, 'What are your abilities?' The evil spirit immediately took up a bow and arrows and shot at the merchant leader. Five hundred arrows all entered the spirit's abdomen, and the bow, swords, and weapons also entered the spirit's abdomen. The merchant leader directly stepped forward and punched the spirit, and the fist also went in. He supported his right hand with his right hand, and the right hand also went in; he stepped on the right foot with his right foot, and the right foot also went in; he stepped on the left foot with his left foot, and the left foot also went in; then he hit his head against the head, and the head also went in. The spirit spoke a verse: 'You have put in your hands, feet, and head, everything has gone in, what else do you have that you haven't put in?' The merchant leader replied with a verse: 'I now have hands, feet, and head, all my wealth, and swords and staffs. Although these miscellaneous things have all entered, only diligence does not enter you. If diligence does not cease, the struggle with you will not cease. I now do not rest in diligence, and I will never be afraid of you.' At that time, the spirit replied, 'For your sake, I will let all five hundred merchants pass.' Furthermore, the Miscellaneous Abhidharma states that the demon king saw the Bodhisattva sitting under the Bodhi tree, upright and unmoving, vowing to attain Bodhi (菩提, enlightenment). The demon king quickly came out of his palace and went to the Bodhisattva, saying to the Bodhisattva, 'Son of Kshatriya (剎帝利, the second of the four Hindu castes, consisting of warriors and rulers), you can leave this seat. Now is a turbid and evil age, beings are stubborn and difficult to transform, and you will certainly not be able to attain unsurpassed Bodhi. You should accept the position of Chakravartin (轉輪王, a universal monarch), and I will offer you the seven treasures.' The Bodhisattva told the demon king, 'What you are saying now is like deceiving a child. The sun, moon, and stars can fall, the mountains and land can rise into the sky, but wanting me not to attain great enlightenment and to leave this seat is absolutely impossible.' Afterwards, the demon king led thirty-six koti (俱胝, a unit of measurement in ancient India, equal to ten million) of demon soldiers, each manifesting various terrifying forms, holding
持戰具色類無邊。遍三十六逾繕那量。俱時奔趣菩提樹下。惱亂菩薩皆不能得。菩薩身心不動。逾于蘇迷山也。
又僧伽羅剎經云。昔者菩薩。現為鸚鵡常處於樹。風吹彼樹更相切磨。便有火出。火漸熾盛遂焚一山。鸚鵡思惟。猶如飛鳥。軀止大樹。故當反覆起報恩心。何況於我長夜處之。而不滅火。即往詣海。以其兩翅取大海水。至彼火上而灑於火。或以口灑。東西馳奔。時有善神。感其勤苦尋為滅火。
又智度論云。昔野火燒林。林中有一雉。勤身自力。飛來入水以水灑林。往反疲乏不以為苦。時天帝釋。來問之言。汝作何等。答曰。我救此林。愍眾生故。此林蔭育處居日久。清涼快樂。我諸種類。及諸宗親皆悉依仰。我有身力云何不救。天帝問言。汝乃精勤當至幾時。雉言以死為期。天帝言。誰為汝證。即自立誓。我心至誠。信不虛者愿火即自滅。是時凈居天。知雉弘誓即為滅火。始終常茂。不為火燒(故經云人有善愿天必從之斯言驗矣)。
頌曰。
惰學迷三教 問者不知一 合萼不結核 敷華何得實 徒生高慢心 凌他非好畢 墜落幽闇道 開閉牢深密 一入百千年 萬億苦逼切 對苦悔無知 方由墮慢媟 至人善取譬 立志須明律 英雄慢法時
【現代漢語翻譯】 現代漢語譯本 持有戰具的各色軍隊無邊無際，遍佈三十六逾繕那（Yojana，古印度長度單位）的範圍，同時奔向菩提樹下，想要惱亂菩薩，但都不能得逞。菩薩的身心不動搖，勝過須彌山（Sumeru，佛教宇宙觀中的聖山）。
《僧伽羅剎經》中說，過去菩薩曾化身為鸚鵡，常住在一棵樹上。風吹動樹木，互相摩擦，便產生了火。火勢逐漸蔓延，最終燒燬了一座山。鸚鵡心想：我猶如飛鳥，棲止在這棵大樹上，所以應當反覆生起報恩之心，何況我長久地住在這裡，怎麼能不滅火呢？於是前往大海，用它的雙翅汲取海水，到火上灑水滅火，或者用口含水噴灑。東西奔波，非常勤勞。當時有一位善神，被它的勤勞所感動，便幫助它滅了火。
《智度論》中說，過去野火焚燒森林，林中有一隻雉雞，勤奮地依靠自身的力量，飛到水中取水灑在林中。往返奔波，疲憊不堪，但它不以為苦。當時天帝釋（Indra，佛教中的天神）來問它：『你正在做什麼？』雉雞回答說：『我正在拯救這片森林，憐憫眾生。這片森林廕庇，我在此居住很久，清涼快樂。我的各種同類，以及我的宗族親眷，都依靠著它。我有能力，怎麼能不救呢？』天帝問：『你如此精勤，打算到什麼時候為止？』雉雞說：『以死為期。』天帝說：『誰能為你作證？』雉雞便立下誓言：『我的心至誠，如果我的信念不虛假，愿火立即熄滅。』當時凈居天（Śuddhāvāsa，色界天的最高層）知道雉雞的弘大誓願，便幫助它滅了火，使森林始終常茂，不被火燒。（所以經中說，人有善愿，天必會順從，這句話是應驗的）。
偈頌說：
懶惰學習，迷惑於三教（指儒、釋、道三教），發問的人對其中任何一教都不瞭解。 花萼合在一起卻不結果實，只是開花又怎麼能得到果實呢？ 白白地生起高慢之心，凌辱他人，這不是好的結局。 墜落到幽暗的道路上，開啟和關閉都牢固而深密。 一旦進入，就是百千萬年，萬億的痛苦逼迫切身。 面對痛苦，後悔自己沒有智慧，這都是由於墮落於傲慢輕浮。 聖人善於用譬喻，立定志向必須明白規律。 英雄在輕慢佛法的時候，
【English Translation】 English version Uncountable armies of various colors, bearing weapons, covering a distance of thirty-six Yojanas (Yojana, an ancient Indian unit of length), simultaneously rushed towards the Bodhi tree, intending to disturb the Bodhisattva, but they could not succeed. The Bodhisattva's body and mind remained unmoved, surpassing even Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology).
The Saṃgharakṣa Sūtra states that in the past, the Bodhisattva manifested as a parrot, residing in a tree. The wind blew the trees, causing them to rub against each other, which produced fire. The fire gradually intensified, eventually burning down a mountain. The parrot thought: 'I am like a bird, dwelling in this great tree, so I should repeatedly generate a heart of gratitude. How can I not extinguish the fire, having lived here for so long?' Thus, it went to the sea, using its wings to draw seawater, and sprinkled it on the fire to extinguish it, or sprayed water from its mouth. It ran back and forth, diligently. At that time, a virtuous deity, moved by its diligence, helped it extinguish the fire.
The Mahāprajñāpāramitāśāstra states that in the past, a wildfire burned a forest. In the forest, there was a pheasant, diligently relying on its own strength, flying into the water to fetch water and sprinkle it on the forest. It ran back and forth, exhausted, but it did not consider it a hardship. At that time, Indra (Indra, a deity in Buddhism) came and asked it: 'What are you doing?' The pheasant replied: 'I am saving this forest, out of compassion for sentient beings. This forest is shady, I have lived here for a long time, cool and happy. My various kinds of relatives, as well as my clan, all rely on it. I have the ability, how can I not save it?' Indra asked: 'You are so diligent, until when do you intend to continue?' The pheasant said: 'Until death.' Indra said: 'Who can testify for you?' The pheasant then made a vow: 'My heart is sincere, if my faith is not false, may the fire be extinguished immediately.' At that time, the Śuddhāvāsa (Śuddhāvāsa, the highest level of the Form Realm) gods knew of the pheasant's great vow, and helped it extinguish the fire, so that the forest remained lush and was not burned by the fire. (Therefore, the sutra says that if people have good wishes, the heavens will surely comply, this statement is verified).
A verse says:
Lazily studying, confused by the three teachings (referring to Confucianism, Buddhism, and Taoism), the questioner does not understand any of them. The calyxes are joined together but do not bear fruit; how can one obtain fruit by merely blossoming? Vainly generating a heart of arrogance, insulting others, this is not a good ending. Falling into the dark path, the opening and closing are firm and deep. Once entered, it is hundreds of millions of years, with billions of sufferings pressing closely. Facing suffering, regretting one's lack of wisdom, all this is due to falling into arrogance and frivolity. The sage is good at using metaphors; to establish aspirations, one must understand the rules. When heroes despise the Dharma,
焉知悔今日
諸經要集卷第十六 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷十七
西明寺沙門釋道世集
酒肉部第二十六(此有三緣)
占相部第二十七述意緣飲酒緣食肉緣
述意緣第一
夫酒為放逸之門。大聖知其苦本。所以遠酣肆離酒緣。棄醉朋近法友。出昏門入惺境。肉是斷大慈之種。大聖知其殺因。所以去腥臊凈身口。啖蔬菜懲心神。招慈善感延年。故俗禮記云。見其生不忍其死。聞其聲不食其肉。斯亦不殺之義也。若使啖食酒肉之者即同畜生。豺狼禽獸。亦即具殺一切眷屬。食啖諸親及仇怨報。歷劫長夜無有窮已。如婆沙論說。有一女人。五百世害狼兒。狼兒亦五百世害其子。又有女人。五百世斷鬼命根。鬼亦五百世斷其命根。故知經歷六道備受怨報。或經為師長。或是父母。或是兄弟。或是姊妹。或是兒孫。或是朋友。今是凡身。各無道眼。不能分別。還相啖食不自覺知。啖食之時。此物有靈。即生瞋恨還成怨仇。骨肉至親反變成怨。如是之事。豈可不思。暫爭舌端一時少味。永與怨親長為怨對。可為痛心。難以言說。是故涅槃經云。一切肉者悉斷。及自死者猶斷。何況不自死者。又楞伽經云。為利殺眾生。以財網諸肉。二業俱不
【現代漢語翻譯】 現代漢語譯本
焉知悔今日
諸經要集卷第十六 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷十七
西明寺沙門釋道世集
酒肉部第二十六(此有三緣)
占相部第二十七述意緣飲酒緣食肉緣
述意緣第一
酒是放縱墮落的門戶，偉大的聖人深知這是痛苦的根源。因此，要遠離無節制的飲酒，斷絕與酒的因緣，拋棄醉酒的朋友，親近有正法的益友，走出昏昧之門，進入清醒的境界。肉是斷絕大慈悲心的種子，偉大的聖人深知這是殺戮的根源。因此，要去除腥臊，凈化身口，食用蔬菜，懲戒心神，招來慈善，感得延年益壽。所以世俗的禮記上說：『見到動物活著，不忍心看到它們死去；聽到它們哀叫的聲音，就不吃它們的肉。』這也是不殺生的意義啊。如果有人吃飲酒肉，就和畜生、豺狼禽獸一樣。而且還會殺害一切眷屬，吃掉親人以及報仇的冤家，經歷漫長的黑夜，沒有窮盡的時候。如《婆沙論》所說，有一個女人，五百世都在殺狼崽，狼崽也五百世都在殺她的孩子。又有一個女人，五百世都在斷鬼的命根，鬼也五百世都在斷她的命根。所以要知道，經歷六道輪迴，會遭受各種怨恨的報應。或者（被吃的眾生）曾經是師長，或者是父母，或者是兄弟，或者是姐妹，或者是兒孫，或者是朋友。現在我們是凡夫之身，都沒有道眼，不能分辨，還在互相吞食，不自覺知。在吃的時候，這些動物有靈性，就會產生嗔恨，反而結成怨仇。骨肉至親反而變成仇人。這樣的事情，難道不應該思考嗎？只是暫時爭一爭舌尖上的一點味道，卻永遠與怨家結下仇恨。真是令人痛心，難以言說。所以《涅槃經》說：『一切的肉都應當斷除，即使是自己死去的動物的肉也應當斷除，更何況不是自己死去的動物的肉呢？』又《楞伽經》說：『爲了利益而殺害眾生，用錢財來捕捉各種肉類，這兩種行為都是不對的。
【English Translation】 English version
Why Regret Today?
Collected Essentials from Various Sutras, Volume 16 Taisho Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 17
Compiled by Shramana Shi Daoshi of Ximing Temple
Chapter 26 on Alcohol and Meat (This has three causes)
Chapter 27 on Divination: Explaining the Reasons for Drinking and Eating Meat
First Reason: Explaining the Intent
Alcohol is the gateway to recklessness. The Great Sage (Buddha) knew it was the root of suffering. Therefore, he stayed away from excessive drinking, severed ties with alcohol, abandoned drunken friends, and drew near to Dharma friends, leaving the door of delusion and entering the realm of awakening. Meat is the seed of cutting off great compassion. The Great Sage knew it was the cause of killing. Therefore, he removed the stench, purified his body and mouth, ate vegetables, disciplined his mind, invited benevolence, and received longevity. Therefore, the secular Book of Rites says: 'Seeing them alive, one cannot bear to see them die; hearing their cries, one does not eat their meat.' This is also the meaning of non-killing. If one eats and drinks alcohol and meat, they are the same as livestock, jackals, wolves, and beasts. They will also kill all their relatives, eating their loved ones and avenging enemies, going through endless long nights. As the Vibhasa Shastra says, there was a woman who killed wolf cubs for five hundred lifetimes, and the wolf cubs also killed her children for five hundred lifetimes. There was also a woman who cut off the life roots of ghosts for five hundred lifetimes, and the ghosts also cut off her life roots for five hundred lifetimes. Therefore, know that going through the six realms, one will receive various retributions of resentment. Or (the beings eaten) were once teachers, or parents, or siblings, or children, or friends. Now we are ordinary beings, without the eye of the Dharma, unable to distinguish, and still eating each other without realizing it. When eating, these creatures have spirits, and they will generate hatred, thus forming enmity. Close relatives turn into enemies. How can such things not be considered? Just temporarily contending for a little taste on the tip of the tongue, one will forever be enemies with those who resent them. It is truly heartbreaking and difficult to express. Therefore, the Nirvana Sutra says: 'All meat should be cut off, even the meat of animals that died on their own, let alone the meat of animals that did not die on their own?' Also, the Lankavatara Sutra says: 'Killing sentient beings for profit, using wealth to capture various meats, both of these actions are wrong.'
善。死墮叫呼獄。何謂以利網肉。陸設罝罘水設網罟。此是以利網肉。何謂以財網肉。若於屠殺人。間以錢買肉。此是以財網肉。若今此人。不以財網肉者。習惡律儀。捕害眾生。此人為當專自供口。亦復別有所擬。若別有所擬。向食肉者。豈無殺分。何得云我不殺生。此是灼然違背經文。斷大慈種障不見佛也。
飲酒緣第二
述曰。此之一教。有權有實。權則漸誘之訓。以輕脫重。初開無犯。據其障理非無其過。若約實教。輕重俱禁。始末不犯。是名持戒。初據權說者。故未曾有經云。爾時國王太子。名曰祇陀。聞佛所說十善道法果報無窮。長跪叉手。白佛言。佛昔令我受持五戒。今欲還舍。所以者何。五戒法中酒戒難持。畏得罪故。世尊告曰。汝飲酒時為何惡耶。祇陀白佛。國中豪強。時時相率赍持酒食。共相娛樂以致歡樂。自無惡也。何以故。得酒念戒。無放逸故。是故飲酒不行惡也。佛言。善哉善哉。祇陀。汝今已得智慧方便。若世間人能如汝者。終身飲酒有何惡哉。如是行者。乃應生福無有罪也。若人飲酒不起惡業。歡喜心故。不起煩惱。善心因緣受善果報。如持五戒何有失乎。飲酒念戒益增其福。先持五戒。今受十善功德。倍勝十善報也。
時波斯匿王白佛言。世尊。如佛所說。心歡
【現代漢語翻譯】 現代漢語譯本 善。死後墮入叫呼地獄（一種地獄名稱）。什麼叫做用利網捕肉？在陸地上設定罝（jū）罘（fú，捕獸網），在水裡設定網罟（gǔ，魚網），這就是用利網捕肉。什麼叫做用財網捕肉？如果向屠殺之人，用錢購買肉食，這就是用財網捕肉。如果現在這個人，不用財網捕肉，卻學習惡劣的律儀，捕捉傷害眾生，這個人是隻爲了自己供養口腹，還是另有打算？如果另有打算，給吃肉的人，難道沒有殺生的罪過嗎？怎麼能說我不殺生呢？這顯然是違背經文，斷絕大慈悲的種子，障礙不能見到佛啊。 飲酒緣第二 敘述：這一教法，有權宜之說，也有真實之說。權宜之說，是逐漸引導的教誨，用輕的來脫離重的。最初開許不犯，但從其障礙的道理來說，並非沒有過錯。如果按照真實的教法，輕重都禁止，從始至終都不犯，這才能叫做持戒。最初根據權宜之說，所以《未曾有經》說：當時國王的太子，名叫祇陀（Jītuó），聽到佛所說的十善道法果報無窮，長跪合掌，對佛說：佛以前讓我受持五戒，現在想要捨棄。原因是，五戒法中酒戒難以持守，害怕因此獲罪。世尊告訴他說：你飲酒的時候做了什麼惡事嗎？祇陀（Jītuó）對佛說：國內的豪強，時常相約帶著酒食，共同娛樂以求歡樂，自身並沒有作惡。為什麼呢？因為飲酒時心念戒律，沒有放縱的緣故。所以飲酒沒有作惡。佛說：好啊好啊，祇陀（Jītuó），你現在已經得到了智慧方便。如果世間人能像你這樣，終身飲酒有什麼罪過呢？像這樣修行的人，應該生福沒有罪過。如果人飲酒不生起惡業，因為歡喜心的緣故，不生起煩惱，善心因緣接受善的果報，如同持守五戒有什麼損失呢？飲酒時心念戒律，更加增長他的福報。先持五戒，現在接受十善的功德，勝過十善的果報。 當時波斯匿王（Prasenajit）對佛說：世尊，如佛所說，心懷歡喜。
【English Translation】 English version 'Good. After death, one falls into the Crying Hell (a type of hell). What is called 'catching meat with a sharp net'? Setting up snares and nets on land, and setting up nets in the water, this is catching meat with a sharp net. What is called 'catching meat with wealth'? If one buys meat from a butcher with money, this is catching meat with wealth. If this person now does not catch meat with wealth, but practices evil precepts, capturing and harming sentient beings, is this person only providing for their own mouth, or do they have other intentions? If they have other intentions, giving it to those who eat meat, is there not a share of killing? How can they say 'I do not kill'? This is clearly contrary to the scriptures, cutting off the seed of great compassion, obstructing one from seeing the Buddha.' The Second Discourse on the Reason for Drinking Alcohol Narration: 'This teaching has both expedient and true aspects. The expedient teaching is a gradual guidance, using the light to escape the heavy. Initially allowing no offense, but from the perspective of its obstructing principle, it is not without fault. If according to the true teaching, both light and heavy are forbidden, from beginning to end without offense, this is called upholding the precepts. Initially based on the expedient teaching, therefore the 'Never Before' Sutra says: At that time, the king's son, named Jītuó (祇陀, Prince Jeta), heard the Buddha speak of the infinite rewards of the Ten Virtuous Paths, knelt with palms together, and said to the Buddha: 'The Buddha previously instructed me to uphold the Five Precepts, but now I wish to renounce them. The reason is that the precept against alcohol is difficult to uphold among the Five Precepts, and I fear incurring sin because of it.' The World-Honored One told him: 'What evil do you do when you drink alcohol?' Jītuó (祇陀, Prince Jeta) said to the Buddha: 'The powerful people in the country often gather together, bringing wine and food, to entertain each other and seek joy, but I myself do no evil. Why? Because when drinking alcohol, I remember the precepts and do not become reckless. Therefore, drinking alcohol does not lead to evil.' The Buddha said: 'Good, good, Jītuó (祇陀, Prince Jeta), you have now obtained wisdom and skillful means. If people in the world can be like you, what sin is there in drinking alcohol throughout their lives? Those who practice in this way should generate blessings and have no sin. If a person does not generate evil karma when drinking alcohol, because of a joyful mind, does not generate afflictions, and receives good rewards due to good causes, what loss is there compared to upholding the Five Precepts? Remembering the precepts while drinking alcohol further increases their blessings. First upholding the Five Precepts, now receiving the merit of the Ten Virtues, the rewards are even greater than the Ten Virtues.' At that time, King Prasenajit (波斯匿王) said to the Buddha: 'World-Honored One, as the Buddha said, with a joyful heart.'
喜時不起惡業名有漏善者。是事不然。何以故。人飲酒時心則歡喜。歡喜心故不起煩惱。無煩惱故不行惱害。不害物故三業清凈。清凈之道即無漏業。世尊。憶念我昔。遊行臘戲。忘將廚宰。于深山中。覺饑飲食。左右答言。王朝去時。不被命敕令將廚宰。即時無食。我聞是語。走馬還宮。教令索食。王家廚監名修迦羅。修迦羅言。即無現食今方當作。我時饑逼。忿不思惟。敕臣斬殺廚監。臣被王教。即共議言。簡括國中。唯此一人忠良直事。今若殺者。更無有能為王監廚稱王意者。時末利夫人。聞王教敕殺修迦羅。情甚愛惜。知王饑乏。即令辦具好肉美酒。沐浴名香莊嚴身體。將諸妓女往至我所。我見夫人。裝束嚴麗。將從妓女好酒肉來。瞋心即歇。何以。故末利夫人。持佛五戒。斷酒不飲。我心常恨。今日忽然。將酒肉來。共相娛樂。展釋情故。即與夫人飲酒食肉。作眾伎樂歡喜娛樂。恚心即滅。夫人知我忘失怒意。即遣黃門輒傳我命。令語外臣莫殺廚監。即奉教旨。我至明旦。深自悔責。愁憂不食。顏色燋悴。夫人問我。何故憂愁。為何患耶。我言。吾因昨日為飢火所逼。瞋恚心故殺修迦羅。自計國中。更無有人堪監我廚如修迦羅者。為是之故。悔恨愁耳。夫人笑曰。其人猶在。愿王莫愁。我重問曰。為實如是
。為戲言耶。答言實在非戲言也。我令左右喚廚監來。使者往召。須臾將來。我大歡喜憂愁即除。
王白佛言。末利夫人。持佛五戒月行六齋。一日之中。終身五戒。已犯飲酒妄語二戒。八齋戒中。頓犯六戒。此事云何。所犯戒罪。輕耶重耶。世尊答曰。如此犯戒。得大功德。無有罪也。何以故。為利益故。如我前說。夫人修善。凡有二種。一有漏善。二無漏善。末利夫人所犯戒者。入有漏善。不犯戒者。名無漏善。依語義者。破戒修善名有漏善。依義語者。凡心所起善。皆無漏業。王白佛言。如世尊說。末利夫人飲酒破戒。不起噁心。而有功德。無罪報者。一切人民亦復皆然。何以故。我念近昔。舍衛城中。有諸豪族。剎利王公。因小諍競。乃致大怨。各各結謀興兵相伐。兩家並是國親。非可執錄。紛紜鬥戰不從理諫。深為憂之。復自念言。昔太子時。共大臣提韋羅相忿。情實不分。意欲除滅。因太后與酒。飲已情和。思惟是已。即敕大臣。令辦好酒及諸甘膳。又使宣令國中豪族群臣士民。悉皆令集。欲有所論。國中大事。諸臣諍競。兩徒眷屬。各有五百應召來集。于王殿上莊嚴大樂。王敕忠臣。辦琉璃碗。碗受三升。諸寶碗中盛滿好酒。我于眾前先口*軗一碗王曰。今論。國事想。無異心今
【現代漢語翻譯】 現代漢語譯本： 是否是戲言呢？回答說：『確實不是戲言。』我命令左右侍從去召廚師長來。使者前去召見，不久廚師長來到。我非常高興，憂愁立刻消除了。
國王稟告佛陀說：『末利夫人，奉持佛陀的五戒，每月持守六齋。有一天之中，終身奉行的五戒，已經犯了飲酒和妄語兩戒。八齋戒中，一下子犯了六戒。這件事怎麼樣呢？所犯的戒罪，是輕還是重呢？』 世尊回答說：『如此犯戒，能得到大功德，沒有罪過。為什麼呢？因為是爲了利益的緣故。正如我之前所說，夫人修善，總共有兩種：一種是有漏善，一種是無漏善。末利夫人所犯的戒，屬於有漏善；不犯戒，則稱為無漏善。依據語義來說，破戒修善稱為有漏善；依據義理來說，凡是由凡夫心所產生的善，都是無漏業。』 國王稟告佛陀說：『如果像世尊所說，末利夫人飲酒破戒，沒有生起噁心，反而有功德，沒有罪報，那麼一切人民也都可以這樣做了。為什麼呢？我記得不久前，舍衛城中，有一些豪門望族、剎帝利王公，因為小小的爭執，竟然釀成大的仇怨，各自結盟，興兵互相攻打。兩家都是國家的親戚，不能逮捕他們。紛亂爭鬥，不聽勸諫，我為此深感憂慮。我又想到，過去我還是太子的時候，與大臣提韋羅發生爭執，情理難以分辨，想要除掉他。因為太后給我酒喝，喝了之後，我們和好如初。想到這裡，我就命令大臣，準備好酒和各種美味佳餚，又派人宣告國內的豪門望族、群臣士民，全部都來聚集，說要商議國家大事。那些大臣爭鬥，兩派眷屬，各有五百人前來聚集。在王宮殿上，佈置盛大的音樂。我命令忠臣，準備琉璃碗，每個碗能裝三升。在各種寶碗中盛滿美酒。我在眾人面前先喝了一碗，然後說：『今天商議國家大事，希望大家不要有異心。』
【English Translation】 English version: Was this a jest?' He replied, 'Indeed, it was no jest.' I ordered my attendants to summon the head cook. The messenger went to summon him, and soon the head cook arrived. I was overjoyed, and my sorrow immediately vanished.
The king reported to the Buddha, 'Lady Mallika observes the Buddha's five precepts and observes the six days of fasting each month. In one day, she has violated two of the five precepts, those of abstaining from intoxicants and false speech. In the eight fasting precepts, she has violated six precepts at once. What is the significance of this? Is the transgression of these precepts light or heavy?' The World-Honored One replied, 'Such a transgression of precepts can bring great merit and is without sin. Why? Because it is for the sake of benefit. As I said before, there are two kinds of good deeds that the lady cultivates: one is defiled good, and the other is undefiled good. The precepts that Lady Mallika has violated belong to defiled good; not violating the precepts is called undefiled good. According to the meaning of the words, breaking the precepts and cultivating good is called defiled good; according to the meaning of the principle, all good arising from the mind of an ordinary person is undefiled karma.' The king reported to the Buddha, 'If, as the World-Honored One says, Lady Mallika drank wine and broke the precepts without generating evil thoughts, and instead gained merit and had no sinful retribution, then all people can do the same. Why? I remember not long ago, in Shravasti, there were some wealthy families, Kshatriya princes, who, because of small disputes, actually caused great resentment, each forming alliances and raising troops to attack each other. Both families were relatives of the country, and they could not be arrested. They were in chaotic conflict and would not listen to advice, and I was deeply worried about this. I also thought that when I was a prince in the past, I had a dispute with the minister Devavera, and the truth was difficult to discern, and I wanted to eliminate him. Because the queen mother gave me wine to drink, after drinking it, we reconciled as before. Thinking of this, I ordered the ministers to prepare good wine and various delicacies, and also sent people to announce to the wealthy families, ministers, and citizens of the country to all gather, saying that they wanted to discuss important national affairs. Those ministers were fighting, and the two factions of relatives, each with five hundred people, came to gather. In the royal palace hall, magnificent music was arranged. I ordered loyal ministers to prepare crystal bowls, each bowl holding three liters. The various precious bowls were filled with fine wine. I drank a bowl in front of everyone and said, 'Today we are discussing national affairs, I hope everyone has no ulterior motives.'
。當人人辦此一碗甘露良藥然後論事。咸言唯諾。作唱大樂。諸人得酒。並聞音樂。心中歡樂。亡失仇恨。因酒息諍。而得太平。此豈非是酒之功也。竊見世間窮貧小人。奴客婢使夷蠻之人。或因節日。或於酒店。聚會飲酒。歡樂心故。不須人教各各起舞。未得酒時都無是事。是故當知人因飲酒則致歡樂。心歡樂時不起惡念。不起惡念則是善心。善心因緣應受善報。獼猴得酒尚能起舞。況於世人。如世尊說。施善善報。施惡惡報。末利夫人。皆由前身以好施人。故今得好報。世尊云何令持五戒月行六齋。六齋之日。不好莊嚴。香華服飾。作唱伎樂。又復不聽附近夫婿。愛好之姿。竟何所施。徒云其功豈非苦也。佛告王曰。大王所難。非不如是。末利夫人在年少時。若我不敕令受戒法修智慧者。云何當有今日之德以能得度復度王身。如斯之功。復歸誰也(此之已上略明權教)述曰。此下第二約其實說輕重。不犯真名持戒。故大聖知時。量機通塞。通則開禁隨時。量前損益。如匿王欲殺廚監。太子欲害其父。此並因酒忘忿。得全身命免其大罪。以輕脫重不受累殃。然非無飲酒之咎。來報之罪。不得見有前開。遂即雷同總犯。各須量其教意。復省己身行德優劣。得預聖人斯匿末利開禁以不。既不同此。即須依經纖毫勿犯最為
【現代漢語翻譯】 現代漢語譯本 當每個人都準備好這碗甘露良藥，然後討論事情時，都會異口同聲地應允，並歌唱作樂，非常快樂。人們得到酒，並且聽到音樂，心中充滿歡樂，忘記了仇恨，因為酒而停止爭鬥，從而獲得太平。這難道不是酒的功勞嗎？我看到世間貧窮的小民、奴僕婢女以及邊遠地區的百姓，有時因為節日，有時在酒店，聚會飲酒。因為心中快樂，不需要別人教，就各自起舞。沒有得到酒的時候，都沒有這些事情。所以應當知道人因為飲酒而感到快樂。心中快樂的時候，就不會產生惡念。不產生惡念就是善心。善心作為因緣，應該得到好的回報。獼猴得到酒尚且能夠起舞，更何況是世人呢。正如世尊所說，行善有善報，作惡有惡報。末利夫人（King Pasenadi of Kosala的妻子），都是因為前世樂於施捨，所以今生才得到好的回報。世尊為什麼要讓人們持守五戒，每月實行六齋呢？六齋之日，不好好打扮，不用香花服飾，不唱歌奏樂，又不允許接近丈夫，展現愛慕之情，這究竟有什麼用呢？只是說有功德，難道不是太苦了嗎？佛告訴國王說：『大王所提出的疑問，並非沒有道理。末利夫人在年輕的時候，如果我不敕令她受持戒法，修習智慧，怎麼會有今天的德行，能夠自我解脫，並且還能幫助大王解脫呢？這樣的功德，又該歸功於誰呢？』（以上是略微說明權教） 述曰：下面第二部分是根據實際情況來說明輕重。不觸犯真實的名稱而持戒，所以大聖人知道時機，衡量根機，通達或阻塞。通達就開禁，隨時衡量之前的損失和利益。比如匿王（King Ajatasattu）想要殺死廚師，太子想要殺害他的父親，這些都是因為飲酒而忘記了憤怒，從而保全了性命，避免了大的罪過，以輕的罪過脫離了重的罪過，不受累及的災殃。然而並非沒有飲酒的過失，未來會有報應的罪過。不能因為看到之前有開禁的情況，就立刻效仿，全部都犯。各自需要衡量教義，反省自己的品行和德行是優是劣，是否能夠像聖人斯匿（King Bimbisara）和末利（Queen Mallika）那樣開禁。既然不同於他們，就必須依照經典，一絲一毫都不要觸犯，這才是最好的。
【English Translation】 English version When everyone prepares this bowl of ambrosia-like medicine and then discusses matters, they all agree in unison, singing and making music, very happily. People receive wine and hear music, their hearts filled with joy, forgetting hatred, stopping conflicts because of the wine, and thus achieving peace. Isn't this the merit of wine? I see that the poor commoners, servants, and people from remote regions in the world, sometimes because of festivals, sometimes in hotels, gather to drink wine. Because their hearts are happy, they don't need to be taught, and they each start dancing. When they haven't received wine, none of these things happen. Therefore, it should be known that people feel happy because of drinking wine. When their hearts are happy, they don't generate evil thoughts. Not generating evil thoughts is a good heart. Good hearts, as a cause, should receive good rewards. Monkeys can dance when they get wine, let alone people. Just as the World Honored One said, doing good has good rewards, and doing evil has evil rewards. Mallika (King Pasenadi of Kosala's wife), is all because in her previous life she was happy to give alms, so in this life she receives good rewards. Why does the World Honored One ask people to uphold the five precepts and practice the six fasts every month? On the days of the six fasts, they shouldn't dress up well, use fragrant flowers and ornaments, sing and play music, and they are not allowed to approach their husbands, showing affection. What is the use of this? Just saying there is merit, isn't it too bitter? The Buddha told the king, 'What the Great King has asked is not without reason. When Mallika was young, if I hadn't ordered her to uphold the precepts and cultivate wisdom, how would she have today's virtue, to be able to liberate herself and also help the Great King liberate himself? To whom should such merit be attributed?' (The above is a brief explanation of provisional teachings.) Commentary: The second part below explains the weight of offenses based on actual circumstances. Upholding the precepts without violating the true name, so the Great Sage knows the timing, measures the capacity, and understands what is accessible or obstructed. Accessibility means opening prohibitions, measuring previous losses and benefits at any time. For example, King Ajatasattu wanted to kill the cook, and the prince wanted to kill his father. These were all because they forgot their anger due to drinking wine, thus preserving their lives and avoiding great sins, using light offenses to escape heavy offenses, without suffering cumulative disasters. However, it is not without the fault of drinking wine, and there will be retribution in the future. One cannot immediately imitate and commit all offenses just because one sees that there were previous openings of prohibitions. Each person needs to measure the meaning of the teachings, reflect on whether their own conduct and virtue are superior or inferior, and whether they can open prohibitions like the saints Bimbisara and Mallika. Since they are different from them, they must follow the scriptures, not violating even a hair's breadth, which is the best.
殊勝。故四分律云。是我弟子者。乃至不以草頭滴酒入口。何況多飲。是故咽咽結提。
又成實論問云。飲酒是實罪耶。答曰非也。所以者何。飲酒不為惱眾生故。而是罪因。若人飲酒。則開不善門。以能障定及諸善法。如殖眾果必有墻障。故知酒過如果無園。
又優婆塞經云。若復有人樂飲酒者。是人現世。喜失財物。身心多病。常樂斗諍。惡名遠聞。喪失智慧。心無慚愧。得惡色力。常為一切之所呵責。人不樂見。不能修善。是名飲酒現世惡報。舍此身已。處在地獄。受飢渴等無量苦惱。是名後世惡業之果。若得人身。心常狂亂。不能繫念思惟善法。是一惡因緣力故。令一切外物資生悉皆具爛。
又長阿含經云。其飲酒者。有六種失。一者失財。二者生病。三者斗諍。四者惡名流佈。五者恚怒暴生。六者智慧日損。
又智度論云。飲酒有三十五過失。何等三十五。答曰。一現世財物虛竭。何以故。飲酒醉亂心無節限。用費無度故。二眾病之門。三斗諍之本。四裸露無恥。五醜名惡露。人所不敬。六無復智慧。七應所得物而不得。已所得物而散失。八伏匿之事。盡向人說。九種種事業。廢不成辦。十醉為愁本。何以故醉中多失。惺則慚愧憂愁。十一身力轉少。十二身色壞。十三不知敬父。
【現代漢語翻譯】 現代漢語譯本：殊勝啊！所以《四分律》中說：『凡是我的弟子，乃至不能讓草尖蘸著酒滴入口中，更何況是大量飲酒呢？』因此，每一口酒都會結下罪業。
又，《成實論》中有人問：『飲酒是真實的罪過嗎？』回答說：『不是的。』為什麼呢？飲酒本身不是爲了惱害眾生，而是罪惡的根源。如果有人飲酒，就會打開不善之門，因為它能障礙禪定以及各種善法，就像種植各種果樹必須要有圍墻一樣。所以要知道，酒的過患就像沒有圍墻的果園一樣。
又，《優婆塞戒經》中說：『如果有人喜歡飲酒，這個人現世會經常損失財物，身心多病，常常喜歡爭鬥，惡名遠揚，喪失智慧，心中沒有慚愧，得到醜陋的容貌和虛弱的體力，常常被一切人所呵責，人們不喜歡見到他，不能修習善法。』這就是飲酒現世的惡報。捨棄這個身體后，會墮入地獄，遭受飢渴等無量的苦惱。這就是後世惡業的果報。如果得到人身，心常常狂亂，不能專注于思考善法。因為這一惡因緣的力量，導致一切外在的物資都腐爛。
又，《長阿含經》中說：『飲酒的人，有六種過失：一是損失錢財，二是產生疾病，三是引發爭鬥，四是惡名遠揚，五是容易暴怒，六是智慧日益減損。』
又，《智度論》中說：『飲酒有三十五種過失。』什麼是三十五種呢？回答說：『一是現世的財物虛耗殆盡。為什麼呢？因為飲酒醉後心神錯亂，沒有節制，用度揮霍無度。二是各種疾病的根源。三是爭鬥的根本。四是****。五是醜陋的名聲暴露，不被人所尊敬。六是沒有智慧。七是應該得到的得不到，已經得到的也散失。八是隱藏的事情，全部向人說出。九是各種事業，廢棄不能完成。十是醉酒是憂愁的根源。為什麼呢？因為醉酒中多有失誤，清醒后則慚愧憂愁。十一是身體的力量逐漸減少。十二是身體的容貌毀壞。十三是不知尊敬父母。
【English Translation】 English version: Excellent! Therefore, the Sarvastivada Vinaya says: 'Those who are my disciples should not even let a drop of alcohol touch their lips from a blade of grass, let alone drink heavily.' Therefore, each sip creates karma.
Furthermore, the Satyasiddhi Shastra asks: 'Is drinking alcohol a real offense?' The answer is: 'No.' Why? Drinking alcohol itself is not for harming sentient beings, but it is the root of evil. If someone drinks alcohol, they open the door to unwholesome deeds, because it can obstruct samadhi (concentration) and all good dharmas (teachings), just like planting various fruit trees requires a fence. Therefore, know that the fault of alcohol is like an orchard without a fence.
Furthermore, the Upasaka Sutra says: 'If someone enjoys drinking alcohol, that person will frequently lose wealth in this life, suffer from many physical and mental illnesses, often enjoy fighting, have a bad reputation spread far and wide, lose wisdom, have no shame in their heart, gain an ugly appearance and weak physical strength, and be constantly scolded by everyone. People do not like to see them, and they cannot cultivate good deeds.' This is the evil retribution of drinking alcohol in this life. After abandoning this body, they will fall into hell, suffering immeasurable torment such as hunger and thirst. This is the karmic result of evil deeds in the next life. If they obtain a human body, their mind will often be chaotic, and they will not be able to focus on contemplating good dharmas. Because of the power of this evil cause, all external material resources will rot.
Furthermore, the Dirgha Agama Sutra says: 'Those who drink alcohol have six faults: first, they lose wealth; second, they develop illnesses; third, they provoke fights; fourth, their bad reputation spreads far and wide; fifth, they are prone to anger; and sixth, their wisdom diminishes day by day.'
Furthermore, the Mahaprajnaparamita Shastra says: 'Drinking alcohol has thirty-five faults.' What are the thirty-five? The answer is: 'First, worldly possessions are exhausted. Why? Because after drinking alcohol and becoming intoxicated, the mind is confused, without restraint, and spending is extravagant. Second, it is the source of various diseases. Third, it is the root of quarrels. Fourth, it is ****. Fifth, ugly names are exposed, and one is not respected by people. Sixth, there is no wisdom. Seventh, what should be obtained is not obtained, and what has already been obtained is lost. Eighth, hidden matters are all told to others. Ninth, various undertakings are abandoned and cannot be completed. Tenth, drunkenness is the root of sorrow. Why? Because there are many mistakes in drunkenness, and upon awakening, one is ashamed and sorrowful. Eleventh, physical strength gradually decreases. Twelfth, the appearance of the body is ruined. Thirteenth, one does not know how to respect parents.'
十四不知敬母。十五不敬沙門。十六不敬婆羅門。十七不敬叔伯及尊長。何以故。醉悶憒惱無所別故。十八不尊敬佛。十九不敬法。二十不敬僧。二十一朋儻惡人。二十二疏遠賢善。二十三作破戒人。二十四無慚愧。二十五不守六情。二十六縱色放逸。二十七人所憎惡。不喜見之。二十八貴重親屬。及諸知識。所共擯棄。二十九行不善法。三十棄捨善法。三十一明人智士所不信用。何以故。酒放逸故。三十二遠離涅槃。三十三種狂癡因緣。三十四身壞命終。墮惡道泥梨中。三十五若得為人。所生之處常當狂癡。如是種種過失。是故不飲酒。
又沙彌尼戒經云。不得飲酒。不得嗜酒。不得嘗酒。酒有三十六失。失道破家危身喪命。皆悉由之。牽東引西。持南著北。不能諷經。不敬三尊。輕易師友不孝父母。心閉意塞。世世愚癡。不值大道。其心無識。故不飲酒。欲離五陰。五欲五蓋。得五神通得度五道故。不飲酒。又薩遮尼乾子經偈云。
飲酒多放逸 現世常愚癡 忘失一切事 常被智者呵 來世常闇鈍 多失諸功德 是故點慧人 離諸飲酒失
又十住婆沙論問曰。若有人舍施酒。未知得罪以不。答曰。施者得福受者不得飲。故論云。是菩薩或時樂舍一切。須食與食須飲與飲。若以酒施
【現代漢語翻譯】 現代漢語譯本 十四、不尊敬母親。十五、不尊敬沙門（Śrāmaṇa，出家修道者）。十六、不尊敬婆羅門（Brāhmaṇa，祭司階層）。十七、不尊敬叔伯以及年長的長輩。為什麼呢？因為喝醉了，頭腦昏沉，意識不清，什麼都分辨不出來。十八、不尊敬佛（Buddha，覺悟者）。十九、不尊敬法（Dharma，佛法）。二十、不尊敬僧（Saṃgha，僧團）。二十一、親近結交惡人。二十二、疏遠賢良之人。二十三、成為破戒之人。二十四、沒有慚愧之心。二十五、不守護六根（眼、耳、鼻、舌、身、意）。二十六、放縱情慾，恣意妄為。二十七、被人憎恨厭惡，不願見到。二十八、被看重親屬以及朋友們共同拋棄。二十九、做不善的事情。三十、拋棄善良的德行。三十一、不被聰明有智慧的人信任。為什麼呢？因為飲酒放縱的緣故。三十二、遠離涅槃（Nirvāṇa，解脫）。三十三、是狂妄愚癡的因緣。三十四、身死命終之後，墮入惡道地獄之中。三十五、如果能夠轉生為人，所出生的地方常常會狂妄愚癡。像這樣有種種過失，所以不應該飲酒。
又有《沙彌尼戒經》說：『不得飲酒，不得貪戀飲酒，不得嘗試飲酒。飲酒有三十六種過失，喪失正道，家破人亡，危害身體，斷送性命，都是因為飲酒。』牽東引西，指鹿為馬，不能諷誦經典，不尊敬佛、法、僧三寶，輕視師長朋友，不孝順父母，心智閉塞，世世代代愚蠢癡呆，不能遇到大道，內心沒有見識。所以不飲酒。想要脫離五陰（色、受、想、行、識），五欲（財、色、名、食、睡），五蓋（貪慾、嗔恚、睡眠、掉悔、疑），得到五神通（天眼通、天耳通、他心通、宿命通、神足通），得到解脫五道（地獄、餓鬼、畜生、人、天）的緣故，所以不飲酒。又有《薩遮尼乾子經》中的偈頌說：
『飲酒多放逸，現世常愚癡， 忘失一切事，常被智者呵。 來世常暗鈍，多失諸功德， 是故點慧人，離諸飲酒失。』
又有《十住婆沙論》中問道：『如果有人佈施酒，不知道有沒有罪過？』回答說：『佈施的人得到福報，接受佈施的人不能飲用。』所以論中說：『菩薩有時樂於佈施一切，需要食物的給予食物，需要飲水的給予飲水，如果用酒來佈施，』
【English Translation】 English version Fourteen, not respecting mother. Fifteen, not respecting Śrāmaṇa (ascetics, renunciates). Sixteen, not respecting Brāhmaṇa (priests). Seventeen, not respecting uncles, elder brothers, and elders. Why? Because being drunk, muddled, and confused, one cannot distinguish anything. Eighteen, not respecting the Buddha (the Awakened One). Nineteen, not respecting the Dharma (the teachings). Twenty, not respecting the Saṃgha (the monastic community). Twenty-one, befriending evil people. Twenty-two, alienating oneself from the virtuous and good. Twenty-three, becoming a person who breaks precepts. Twenty-four, having no sense of shame. Twenty-five, not guarding the six senses (eyes, ears, nose, tongue, body, mind). Twenty-six, indulging in desires and being unrestrained. Twenty-seven, being hated and disliked by people, who do not wish to see one. Twenty-eight, being rejected by respected relatives and friends. Twenty-nine, engaging in unwholesome actions. Thirty, abandoning wholesome actions. Thirty-one, not being trusted by wise and intelligent people. Why? Because of the recklessness caused by alcohol. Thirty-two, being far from Nirvāṇa (liberation). Thirty-three, it is a cause of madness and delusion. Thirty-four, after the body breaks and life ends, falling into the evil realms, into hell. Thirty-five, if one is reborn as a human, one will always be mad and deluded wherever one is born. Because of such various faults, one should not drink alcohol.
Furthermore, the Śrāmaṇerī Vinaya Sutra says: 'One must not drink alcohol, must not crave alcohol, must not taste alcohol. Alcohol has thirty-six faults: losing the path, destroying the family, endangering the body, and losing one's life, all arise from it.' Confusing east and west, calling a deer a horse, being unable to recite scriptures, not respecting the Three Jewels (Buddha, Dharma, Saṃgha), belittling teachers and friends, being unfilial to parents, the mind being closed and blocked, being foolish and ignorant in every lifetime, not encountering the Great Path, the mind having no knowledge. Therefore, one does not drink alcohol. Wanting to be free from the five skandhas (form, feeling, perception, volition, consciousness), the five desires (wealth, sex, fame, food, sleep), the five hindrances (greed, hatred, sloth, restlessness, doubt), obtaining the five supernormal powers (clairvoyance, clairaudience, telepathy, knowledge of past lives, magical powers), and attaining liberation from the five paths (hell, hungry ghosts, animals, humans, gods), therefore, one does not drink alcohol. Furthermore, the Saccakanirgrantha Sutra says in a verse:
'Drinking alcohol leads to recklessness, In this life, one is often foolish. Forgetting everything, One is often scolded by the wise. In the next life, one is often dull, Losing many merits. Therefore, wise people, Avoid the faults of drinking alcohol.'
Furthermore, the Daśabhūmika-vibhāṣā-śāstra asks: 'If someone gives alcohol as alms, is it a sin or not?' The answer is: 'The giver obtains merit, but the receiver must not drink it.' Therefore, the treatise says: 'A Bodhisattva sometimes delights in giving everything. If food is needed, they give food; if drink is needed, they give drink. If they give alcohol as alms,'
。應生是念。今是行檀時隨所須與。后當方便教使離酒。得念智慧令不放逸。何以故。檀波羅蜜法悉滿人愿。在家菩薩。以酒施者是則無罪。
又梵網經云。若自身手過酒器。與人飲酒者。五百世中無手。何況自飲。不得教一切人飲。及一切眾生飲酒。況自飲酒。
又優婆塞五戒相經云。佛在支提國跋陀羅婆提邑。是處有惡龍。名奄羅婆提陀。兇暴害人。無人得到其處。像馬無能近者。乃至諸鳥不得過上。秋谷熟時並皆破滅。時有長老莎伽陀羅漢比丘。遊行支提國。漸到跋陀羅婆提邑。過是夜已。晨朝著衣持缽入村乞食。時聞此邑有惡龍。兇暴害人。鳥獸及破滅秋谷。聞已乞食。到庵婆提羅龍住處。眾鳥樹下敷座具大坐。龍聞衣氣即發瞋恚。從身出煙。長老莎伽陀。即入三昧。以神通力身亦出煙。龍倍瞋恚。身上出火。莎伽陀復入火光三昧身亦出火。龍復雨雹。莎伽陀即變雹作釋俱餅髓餅等。龍復放霹靂。莎伽陀變作種種歡喜丸。龍復雨弓箭刀槊。莎伽陀即變作優缽羅華。波頭摩華等。龍復雨毒蛇蜈蚣土虺蚰蜒。莎伽陀即變作優缽羅華瓔珞。瞻卜華瓔珞等。如是等。龍所有勢力盡現。向莎伽陀。皆不能勝即失威力光明。莎伽陀知龍力盡不能復動。即變作細身。從龍兩耳入從兩眼出。兩眼出已從鼻入。從口
【現代漢語翻譯】 現代漢語譯本：應該生起正念。現在是行佈施的時候，要隨他們的需要給予。之後應當用方便之法教導他們遠離酒，得到正念和智慧，使他們不放逸。為什麼呢？因為檀波羅蜜（Dāna-pāramitā，佈施到彼岸）之法能夠滿足人們的願望。在家菩薩，如果用酒來佈施，這沒有罪過。
又《梵網經》（Brahmajāla Sūtra）說：『如果自己用手傳遞酒器，給人飲酒的人，五百世中沒有手。何況自己飲用。不得教唆任何人飲酒，以及一切眾生飲酒，更何況自己飲酒。』
又《優婆塞五戒相經》（Upāsakaśīla Sūtra）說：佛陀在支提國（Cetī）的跋陀羅婆提邑（Bhaddavatī）時，這個地方有一條惡龍，名叫奄羅婆提陀（Ambaṭṭhatittha），它兇暴地傷害人，沒有人能夠到達它所在的地方。像和馬都不能靠近，甚至鳥都不能從它上方飛過。秋收時節，它會破壞所有的莊稼。當時有一位長老莎伽陀阿羅漢比丘（Sāgata Arhat Bhikkhu），在支提國，逐漸到達跋陀羅婆提邑。過完一夜后，早晨穿好衣服，拿著缽進入村莊乞食。當時聽說這個邑有惡龍，兇暴地傷害人，鳥獸都不能倖免，並且破壞秋收的莊稼。聽聞后，乞食完畢，到達庵婆提羅龍（Ambaṭṭhatittha）居住的地方。在眾鳥棲息的樹下鋪設座位，然後大坐。龍聞到衣物的氣味，立即生起瞋恚，從身上冒出煙。長老莎伽陀，立即進入三昧（Samādhi，禪定），以神通力，身上也冒出煙。龍更加瞋恚，身上冒出火。莎伽陀又進入火光三昧，身上也冒出火。龍又降下冰雹。莎伽陀立即將冰雹變成釋俱餅（Saktu，麥粉團）、髓餅等。龍又放出霹靂。莎伽陀將霹靂變成種種歡喜丸。龍又降下弓箭、刀槊。莎伽陀立即將它們變成優缽羅華（Utpala，青蓮花）、波頭摩華（Padma，紅蓮花）等。龍又降下毒蛇、蜈蚣、土虺、蚰蜒。莎伽陀立即將它們變成優缽羅華瓔珞、瞻卜華（Campaka，黃玉蘭）瓔珞等。像這樣，龍所有的勢力都顯現出來，向莎伽陀攻擊，都不能戰勝，立即失去威力光明。莎伽陀知道龍的力量已經耗盡，不能再動彈，立即變成細小的身體，從龍的兩耳進入，從兩眼出來。兩眼出來后，從鼻子進入，從口
【English Translation】 English version: One should generate right mindfulness. Now is the time to practice giving, and give according to their needs. Afterwards, one should use skillful means to teach them to stay away from alcohol, to attain right mindfulness and wisdom, so that they do not become negligent. Why? Because the Dharma of Dāna-pāramitā (Perfection of Giving) can fulfill people's wishes. For a lay bodhisattva, if one gives alcohol as alms, there is no offense.
Furthermore, the Brahmajāla Sūtra (梵網經) says: 'If one personally hands over a vessel of alcohol to another to drink, that person will be handless for five hundred lifetimes. How much more so if one drinks it oneself. One must not teach anyone to drink alcohol, nor any sentient being to drink alcohol, let alone drink it oneself.'
Furthermore, the Upāsakaśīla Sūtra (優婆塞五戒相經) says: The Buddha was in Bhaddavatī (跋陀羅婆提邑) in the Cetī (支提國) country. In that place, there was an evil dragon named Ambaṭṭhatittha (奄羅婆提陀), who violently harmed people. No one could reach its location. Elephants and horses could not approach, and even birds could not fly above it. During the autumn harvest, it would destroy all the crops. At that time, there was an elder Sāgata Arhat Bhikkhu (莎伽陀羅漢比丘), who, while in the Cetī country, gradually arrived at Bhaddavatī. After spending the night, in the morning, he put on his robes, carried his bowl, and entered the village to beg for food. He heard that this village had an evil dragon who violently harmed people, and that birds and beasts were not spared, and that it destroyed the autumn harvest. After hearing this, he finished begging for food and arrived at the place where the dragon Ambaṭṭhatittha lived. He spread out his seat under a tree where many birds rested and sat down in a grand manner. The dragon smelled the scent of the robes and immediately became angry, emitting smoke from its body. The elder Sāgata immediately entered Samādhi (三昧), and through his supernatural powers, smoke also came out of his body. The dragon became even more angry, and fire came out of its body. Sāgata then entered the firelight Samādhi, and fire also came out of his body. The dragon then rained down hail. Sāgata immediately transformed the hail into Saktu (釋俱餅), marrow cakes, and the like. The dragon then released thunderbolts. Sāgata transformed the thunderbolts into various joyful balls. The dragon then rained down bows, arrows, swords, and spears. Sāgata immediately transformed them into Utpala flowers (優缽羅華), Padma flowers (波頭摩華), and the like. The dragon then rained down poisonous snakes, centipedes, earthworms, and millipedes. Sāgata immediately transformed them into Utpala flower garlands, Campaka flower (瞻卜華) garlands, and the like. In this way, all the dragon's powers were manifested, attacking Sāgata, but it could not prevail and immediately lost its power and light. Sāgata knew that the dragon's strength was exhausted and it could no longer move, so he immediately transformed into a tiny body, entered through the dragon's two ears, and exited through its two eyes. After exiting through the two eyes, he entered through the nose, and from the mouth
中出。在龍頭上。往來經行不傷龍身。爾時龍見如是事已。心即大驚怖毛豎。合掌向莎伽陀言。我歸依汝。莎伽陀答言。汝莫歸依我。當歸依我師佛。龍答言。我從今歸依三寶。知我盡形作佛優婆塞。是龍受三自歸。作佛弟子已。更不復作如先兇惡事。諸人及鳥獸皆得到所。秋谷不傷。名聲流佈。諸國皆知長老莎伽陀能降惡龍。折伏令善。因莎伽陀名聲流佈。諸人皆作食。傳爭請之。是中有一貧女人。信敬請得莎伽陀。是女為辦蘇乳糜食之。女人念思惟。是沙門啖是蘇乳糜。或當冷發。便取似水色酒。持與莎伽陀。莎伽陀不看便取。飲已為說法便去。過向寺中。爾時酒勢便發。近寺門邊不覺倒地。僧伽梨衣。漉水囊。缽杖等。各在一處。身在一處。醉無所覺知佛與阿難。行到是處見是比丘。知而故問阿難。此是何人。答言。世尊。此是長老莎伽陀。佛即語阿難。是處為我敷座辦水集僧。阿難受教。敷座辦水集僧。已白佛言。眾僧已集。佛自知時。佛即洗足。問諸比丘。汝等曾見聞。有龍名庵婆羅提陀匈暴惡害。先無有人到其住處。乃至鳥獸無能到上。秋谷熟時破滅諸谷。莎伽陀能折伏令善。鳥獸得到泉上下。是中有見聞者言聞。佛語諸比丘。于汝意云何。此善男子莎伽陀。今能折伏蝦蟆不。答言。不能。佛言。聖人飲
【現代漢語翻譯】 現代漢語譯本 中出（排泄物）。在龍頭上。往來行走不傷害龍身。當時龍見到這樣的事情后，內心非常驚恐，毛髮都豎了起來，合掌向莎伽陀（Śāgata，佛陀弟子，以善於降伏惡龍而聞名）說：『我歸依你。』莎伽陀回答說：『你不要歸依我，應當歸依我的老師佛陀。』龍回答說：『我從今以後歸依三寶（佛、法、僧），請知道我終身作為佛陀的優婆塞（在家男信徒）。』這條龍接受了三自歸（歸依佛、歸依法、歸依僧）併成為佛陀的弟子后，不再像先前那樣兇惡。人們以及鳥獸都能夠到達它所在的地方，秋收的穀物不再受到損害，名聲流傳開來，各國都知道長老莎伽陀能夠降伏惡龍，使其變得善良。因為莎伽陀的名聲流傳開來，人們都準備食物，爭相邀請他。其中有一位貧窮的女人，非常虔誠地邀請到了莎伽陀。這位女人為他準備了酥乳糜（用牛奶、酥油和米熬製的粥）供養他。女人心想，這位沙門（出家修行者）吃了這酥乳糜，或許會感到寒冷，便取來顏色像水的酒，拿給莎伽陀。莎伽陀沒有仔細看就拿過來喝了，之後為她說法便離開了。他走向寺廟的路上，當時酒勁發作，在靠近寺廟門口的地方，不知不覺地倒在了地上。僧伽梨衣（袈裟）、漉水囊（過濾水的器具）、缽（食器）、杖等，各自散落在一處，身體也倒在一處，醉得不省人事。佛陀與阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群而聞名）行走到了這個地方，佛陀明知故問阿難：『這是什麼人？』阿難回答說：『世尊，這是長老莎伽陀。』佛陀就告訴阿難：『在這個地方為我鋪設座位，準備好水，召集僧眾。』阿難接受了佛陀的教導，鋪設好座位，準備好水，召集好僧眾后，稟告佛陀說：『僧眾已經集合完畢。』佛陀自己知道時機已到。佛陀就洗了腳，問各位比丘（bhikkhu，出家男眾）：『你們曾經見過或聽說過，有龍名叫庵婆羅提陀（Ambaratiṭṭha）兇暴惡毒，沒有人能夠到達它所居住的地方，甚至鳥獸都無法靠近，秋收時節會破壞穀物。莎伽陀能夠降伏它，使其變得善良，鳥獸能夠到達泉水邊。』在場的有見聞過的人回答說：『聽聞過。』佛陀告訴各位比丘：『你們認為怎麼樣？這位善良的男子莎伽陀，現在還能降伏蛤蟆嗎？』回答說：『不能。』佛陀說：『聖人飲 酒。尚失如是神通力。況凡夫耶。是故汝等莫飲酒。』佛因此事。種種呵責飲酒過失。告諸比丘。我今結戒。從今已去。若有比丘飲酒者。犯波逸提。是時諸比丘。聞佛所說。歡喜奉行。
【English Translation】 English version Excrement. On the dragon's head. Walking back and forth without harming the dragon's body. When the dragon saw this, it was greatly frightened, and its hair stood on end. It put its palms together and said to Śāgata (a disciple of the Buddha, known for subduing evil dragons), 'I take refuge in you.' Śāgata replied, 'Do not take refuge in me, but take refuge in my teacher, the Buddha.' The dragon replied, 'From now on, I take refuge in the Three Jewels (Buddha, Dharma, and Sangha). Know that I will be a lay devotee (Upāsaka) of the Buddha for the rest of my life.' After the dragon took the Three Refuges and became a disciple of the Buddha, it no longer acted as fiercely as before. People and animals could reach its place, and the autumn harvest was not damaged. Its fame spread, and all countries knew that Elder Śāgata could subdue evil dragons and make them good. Because Śāgata's fame spread, people prepared food and competed to invite him. Among them was a poor woman who faithfully invited Śāgata. This woman prepared milk-rice porridge (a porridge made with milk, ghee, and rice) for him. The woman thought, 'This Śramaṇa (wandering ascetic) may feel cold after eating this milk-rice porridge,' so she took wine that looked like water and gave it to Śāgata. Śāgata took it without looking and drank it. After that, he preached to her and left. On his way to the temple, the effects of the wine took hold, and he unknowingly fell to the ground near the temple gate. His Saṃghāṭī (robe), water filter, bowl, and staff were scattered in different places, and his body was lying in another place, completely unconscious from drunkenness. The Buddha and Ānanda (one of the Buddha's ten great disciples, known for his excellent memory) walked to this place. The Buddha, knowing what had happened, asked Ānanda, 'Who is this person?' Ānanda replied, 'Lord, this is Elder Śāgata.' The Buddha then told Ānanda, 'Prepare a seat for me in this place, prepare water, and gather the Saṃgha (community of monks).' Ānanda followed the Buddha's instructions, prepared the seat, prepared the water, and gathered the Saṃgha. Then he reported to the Buddha, 'The Saṃgha has been gathered.' The Buddha knew the time had come. The Buddha washed his feet and asked the monks, 'Have you ever seen or heard of a dragon named Ambaratiṭṭha, who was fierce and evil, and no one could reach its dwelling place, not even birds and animals could approach it, and it would destroy the crops during the autumn harvest? Śāgata was able to subdue it and make it good, and birds and animals can reach the spring.' Those who had seen or heard of it replied, 'We have heard of it.' The Buddha said to the monks, 'What do you think? Can this good man Śāgata now subdue a toad?' They replied, 'No, he cannot.' The Buddha said, 'Even a saint who drinks wine loses such supernatural powers, let alone an ordinary person. Therefore, you should not drink wine.' Because of this incident, the Buddha variously rebuked the faults of drinking wine and told the monks, 'I now establish a precept. From now on, if any monk drinks wine, he commits a Pācittiya (an offense requiring confession).' At that time, the monks heard what the Buddha said and joyfully practiced it.
酒。尚如是失。何況凡夫。如是過罪皆由飲酒。今從自後。若言我是佛弟子者。不得飲酒。乃至小草頭一滴。亦不得飲。佛種種呵責飲酒過失已。依律因此比丘便制不飲酒戒。問曰。未審天上有酒味不。答曰。無實麹米所造之酒。但有業化所作酒也。故正法念經云。彼夜摩天男。共天女眾。入池遊戲同飲天酒。離於醉過。現樂功德。味觸色香。皆悉具足其中。諸天有以珠器而飲酒者。受用蘇陀之食。色觸香味皆悉具足。彼如是念此水為酒。令我得飲。即于念時皆是天酒。離於醉過。天既飲之增長勝樂。善業力故心生歡喜。然彼諸天。自業力故如是受樂。有鳥名為常樂。見彼諸天在歡喜河。而飲酒故。為說偈言。
沒入放逸海 貪著諸境界 此酒能迷心 何用復飲酒 為境界火燒 不知作不作 園林生貪心 何用復飲酒
彼常樂鳥。見樂飲酒天在河飲酒。為調伏故。如是說偈。
又正法念經閻羅王責疏罪人說偈云。
酒能亂人心 令人如羊等 不知作不作 如是應舍酒 若酒醉之人 如死人無異 若欲常不死 彼人應舍酒 酒是諸過處 恒常不饒益 一切惡道階 黑闇所在處 飲酒到地獄 亦到餓鬼處 行於畜生業 是酒過所誑 酒為毒中毒
【現代漢語翻譯】 現代漢語譯本：酒，尚且會造成這樣的過失，更何況是凡夫俗子呢？像這樣的過錯和罪過，都是由於飲酒造成的。從今以後，如果有人說我是佛弟子，就不得飲酒，哪怕是小草頭上的一滴酒，也不得飲用。佛陀已經種種呵斥了飲酒的過失。依據戒律，因此比丘便制定了不飲酒的戒律。有人問：『不知道天上有沒有酒的味道？』回答說：『沒有用真正的酒麴和米釀造的酒，但有業力變化所產生的酒。』所以《正法念經》中說：『那些夜摩天（Yama Heaven，六慾天之一）的男子，與天女們一起，進入池中嬉戲，一同飲用天酒，遠離了醉酒的過失，顯現快樂的功德，味道、觸感、顏色、香氣，都完全具備。』其中，諸天有的用珍珠器皿來飲酒，享用蘇陀（Sudha，天上的美食）的食物，顏色、觸感、味道都完全具備。他們這樣想：『這水是酒，讓我可以飲用。』就在他們這樣想的時候，一切都變成了天酒，遠離了醉酒的過失。天人飲用后，增長殊勝的快樂，因為善業的力量，心中生起歡喜。然而那些天人，因為自身業力的緣故，這樣享受快樂。有一種鳥名叫常樂，看見那些天人在歡喜河飲酒，爲了勸誡他們，說了這樣的偈語： 『沉沒在放逸的海洋里，貪戀執著各種境界，這種酒能迷惑人的心，為什麼還要再飲酒呢？被境界的火焰燃燒，不知道該做什麼不該做什麼，園林里生起貪心，為什麼還要再飲酒呢？』 那隻名叫常樂的鳥，看見喜歡飲酒的天人在河裡飲酒，爲了調伏他們，這樣說了偈語。 另外，《正法念經》中閻羅王（Yama，地獄之主）呵責犯了罪的人，說了這樣的偈語： 『酒能擾亂人的心，使人像羊一樣愚昧，不知道該做什麼不該做什麼，所以應該捨棄酒。如果醉酒的人，和死人沒有什麼區別。如果想要永遠不死，那人就應該捨棄酒。酒是各種過錯的根源，經常沒有益處，是通往一切惡道的階梯，是黑暗所在的地方。飲酒會墮入地獄，也會墮入餓鬼道，做出畜生的行為，都是被酒的過失所迷惑。酒是毒藥中的毒藥。』
【English Translation】 English version: Even wine can cause such faults, let alone ordinary people? Such errors and sins are all caused by drinking alcohol. From now on, if anyone says 'I am a disciple of the Buddha,' they must not drink alcohol, not even a drop on the tip of a small blade of grass. The Buddha has already repeatedly rebuked the faults of drinking alcohol. According to the precepts, the Bhikshus (monks) therefore established the precept of not drinking alcohol. Someone asked: 'I wonder if there is the taste of alcohol in the heavens?' The answer is: 'There is no alcohol made from real koji (fermented rice) and rice, but there is alcohol created by the transformation of karma.' Therefore, the Zheng Fa Nian Jing (Saddharma Smrtyupasthana Sutra, Sutra on the Foundations of Mindfulness) says: 'Those Yama Heaven (one of the six desire realms) men, together with the heavenly women, enter the pool to play and drink heavenly wine together, away from the faults of drunkenness, manifesting the merits of happiness, with taste, touch, color, and fragrance all fully present.' Among them, some Devas (gods) use pearl vessels to drink alcohol, enjoying Sudha (heavenly food), with color, touch, and taste all fully present. They think: 'This water is wine, allowing me to drink it.' At the moment they think this, everything becomes heavenly wine, away from the faults of drunkenness. The Devas drink it, increasing supreme happiness, and because of the power of good karma, joy arises in their hearts. However, those Devas, because of their own karma, enjoy happiness in this way. There is a bird named Chang Le (Constant Joy), who, seeing those Devas drinking in the River of Joy, spoke the following verse to admonish them: 'Submerged in the ocean of negligence, clinging to various realms, this wine can delude people's minds, why drink it again? Burned by the flames of the realms, not knowing what to do or not to do, greed arises in the gardens, why drink it again?' That bird named Chang Le, seeing the Devas who like to drink alcohol drinking in the river, spoke this verse to tame them. Also, in the Zheng Fa Nian Jing (Saddharma Smrtyupasthana Sutra, Sutra on the Foundations of Mindfulness), King Yama (Lord of the Underworld) rebukes the sinners, speaking this verse: 'Wine can disturb people's minds, making them as foolish as sheep, not knowing what to do or not to do, so one should abandon wine. If a drunken person is no different from a dead person. If one wants to never die, that person should abandon wine. Wine is the source of all faults, constantly without benefit, it is the ladder to all evil paths, the place where darkness dwells. Drinking alcohol will lead to hell, and also to the realm of hungry ghosts, performing the deeds of animals, all deceived by the faults of wine. Wine is the poison of poisons.'
地獄中地獄 病中之大病 是智者所說 若人飲酒者 無因緣歡喜 無因緣而瞋 無因緣作惡 于佛所生癡 壞世出世事 燒解脫如火 所謂酒一法 若人能捨酒 正行於法戒 彼到第一處 無死無生處
問曰。無病飲酒得罪。有病開飲不答曰。依四分律。實病餘藥治不差。以酒為藥者不犯。
問曰。開服幾許。答曰。依文殊師利問經云。若合藥。醫師所說。多藥相和。少酒多藥得用。
又舍利弗問經云。舍利弗白佛言。云何世尊。說遮道法不得飲酒。如葶藶子。是名破戒開放逸門。云何迦蘭陀竹園精舍。有一比丘。疾病經年危篤將死。時優波離問言。汝須何藥我為汝覓天上人間。乃至十方。是所應用我皆為取答曰。我所須藥。是違毗尼。故我不覓以至於此。寧盡身命無容犯律。優波離言。汝藥是何。答曰。師言須酒五升。優波離曰。若為病開如來所許。為乞得酒。服已消差差已懷慚。猶謂犯律。往至佛所慇勤悔過。佛為說法聞已歡喜。得羅漢道。佛言。酒有多失開放逸門。飲如葶藶子犯罪已積。若消病苦非先所斷。
述曰。不得見前文開籠通總飲。必須實病重困臨終。先用余藥治皆不差。要須酒和得差者。依前方開。比見無識之人。身力強壯。日別馳走。不
【現代漢語翻譯】 現代漢語譯本 地獄中的地獄，是智者所說的病中最嚴重的病。 如果有人飲酒，就會無緣無故地歡喜，無緣無故地發怒，無緣無故地作惡。 對於佛陀產生愚癡，破壞世間和出世間的事情，像火一樣燒燬解脫，這就是所謂的酒這一法。 如果有人能夠捨棄酒，以正行持守戒律，他們就能到達第一處，那無死無生之處。
問：沒有疾病飲酒會犯戒，有疾病開許飲酒嗎？答：根據《四分律》，確實是生病了，其他藥物治療無效，用酒作為藥物的，不犯戒。
問：開許服用多少？答：根據《文殊師利問經》所說，如果是配藥，按照醫師所說，多種藥物混合，少量酒和大量藥物可以服用。
又《舍利弗問經》中說：舍利弗（Śāriputra）問佛（Buddha）說：為什麼世尊（Lokajyestha）說遮止修道的方法是不得飲酒，就像葶藶子一樣，這被稱為破壞戒律，開放逸樂之門。為什麼迦蘭陀竹園精舍（Kalandaka Venuvana）有一位比丘（bhikkhu），生病多年，病情危重，將要死去。當時優波離（Upāli）問道：你需要什麼藥，我為你尋找天上人間，乃至十方世界，所有能用的我都為你取來。比丘回答說：我所需要的藥，是違背毗尼（Vinaya）的，所以我沒有去尋找，以至於到了這個地步，寧願捨棄生命，也不容許違犯戒律。優波離問：你需要的藥是什麼？比丘回答說：我的老師說需要酒五升。優波離說：如果是爲了治病而開許，是如來（Tathāgata）所允許的。於是乞討得到酒，服下後病就好了，病好後心懷慚愧，仍然認為自己犯了戒律，前往佛陀那裡慇勤懺悔。佛陀為他說法，聽后歡喜，證得阿羅漢（Arhat）道。佛陀說：酒有很多過失，是開放逸樂之門，飲酒就像葶藶子一樣，犯罪已經積累。如果能消除病苦，就不是先前所斷除的。
述曰：不得見到前面的經文開許，就籠統地認為可以飲酒。必須是確實生病，病情嚴重，臨近死亡，先用其他藥物治療都無效，一定要用酒調和才能治好的，才能依照前面的開許。現在看到一些沒有見識的人，身體強壯，每天到處奔走，不...
【English Translation】 English version Hell within hell, the greatest of diseases, as spoken by the wise. If a person drinks alcohol, they will rejoice without cause, become angry without cause, and commit evil without cause. They become foolish towards the Buddha (Buddha), destroying worldly and otherworldly matters, burning liberation like fire, this is what is called the single dharma of alcohol. If a person can abandon alcohol, and rightly practice the precepts, they will reach the foremost place, the place of no death and no birth.
Question: Is it a sin to drink alcohol without illness? Is it permissible to drink alcohol when ill? Answer: According to the Sarvastivada Vinaya (Four-Part Vinaya), if one is truly ill and other medicines are ineffective, it is not a transgression to use alcohol as medicine.
Question: How much is permissible to take? Answer: According to the Mañjuśrībodhisattvacaryāvatāra Sūtra (Mañjuśrī Questions Sutra), if it is a medicinal mixture, follow the doctor's instructions. If it is a mixture of many medicines, a small amount of alcohol with a large amount of medicine is permissible.
Furthermore, the Śāriputraparipṛcchā Sūtra (Śāriputra Questions Sutra) states: Śāriputra (Śāriputra) said to the Buddha (Buddha): Why does the World Honored One (Lokajyestha) say that the method of obstructing the path is not to drink alcohol, like Lepidium seed, which is called breaking the precepts and opening the gate of indulgence? Why in the Kalandaka Venuvana (Kalandaka Venuvana) is there a bhikkhu (bhikkhu) who has been ill for many years, critically ill, and about to die? At that time, Upāli (Upāli) asked: What medicine do you need? I will seek it for you in the heavens and the human realm, even in the ten directions, I will obtain everything that is useful for you. The bhikkhu replied: The medicine I need violates the Vinaya (Vinaya), so I have not sought it, even to this point. I would rather give up my life than allow myself to violate the precepts. Upāli asked: What medicine do you need? The bhikkhu replied: My teacher said I need five升 (sheng) of alcohol. Upāli said: If it is permitted for the sake of healing, it is allowed by the Tathāgata (Tathāgata). So he begged for alcohol, and after taking it, the illness was cured. After being cured, he felt ashamed, still thinking he had violated the precepts, and went to the Buddha to earnestly repent. The Buddha preached the Dharma to him, and after hearing it, he rejoiced and attained the state of Arhat (Arhat). The Buddha said: Alcohol has many faults, it is the opening of the gate of indulgence. Drinking alcohol is like Lepidium seed, the offense has already accumulated. If it can eliminate the suffering of illness, it is not what was previously forbidden.
Commentary: One should not see the previous text as permission and generally think that one can drink alcohol. It must be a real illness, serious condition, near death, and other medicines have been ineffective. It must be that the illness can only be cured by mixing with alcohol, then one can rely on the previous permission. Now we see some ignorant people, who are strong and healthy, running around every day, not...
依眾儀。少有微患。便長情貪。不護道業。妄引經律云。佛開種種湯藥。名衣上服。施佛及僧。因公傍私。詭誑道俗。是故智人。守戒如命。不敢犯之。
是故薩遮尼乾子經偈云。
酒為放逸根 不飲閉惡道 寧舍百千身 不毀犯法教 寧使身乾枯 終不飲此酒 假使毀犯戒 壽命滿百年 不如護禁戒 即時身磨滅 決定能使差 我猶故不飲 況今不定知 為差為不差 使是決定心 心生大歡喜 即獲見真諦 所患即訊息
當知眾生所有病者。皆由貪瞋我慢為因。從因有果。得此苦報。非由不得藥酒病不得差。故涅槃經云。一切眾生有四毒箭。則為病因。何等為四。一貪慾。二瞋恚。三愚癡。四憍慢。若有病因。則有病生。所謂愛熱肺病。上氣吐逆。膚體㿇㿇。其心悶亂。下痢噦噎。小便淋瀝。眼耳疼痛。腹背脹滿。顛狂干消。鬼魅所著。如是種種身心諸病。若識病本。斷惡修善。三世苦報永除不受。若不觀理。縱用天下藥酒所治。其病轉增難可得差。
又毗尼母經云。尊者彌沙塞說曰。莎提比丘。小小因酒。長養身命。后出家已不得酒。故四大不調。諸比丘白佛。佛言。病者聽甕上嗅之。若差不聽嗅。不差者聽用酒洗身。若復不差。聽用酒和麵作餅食之
【現代漢語翻譯】 現代漢語譯本 依靠大眾的供養，稍微有點小病，就增長貪慾，不愛護修道的事業，胡亂引用經律說：『佛允許用各種湯藥、名貴的衣服，供養佛和僧人。』藉著公家的名義，滿足私人的慾望，欺騙僧人和信徒。因此，有智慧的人，守護戒律如同保護生命，不敢違犯。
所以《薩遮尼乾子經》（Saccakanirgrantha Sutra）的偈頌說：
『酒是放縱的根源，不飲酒就能關閉惡道。 寧願捨棄百千次生命，也不毀壞佛法的教誨。 寧願使身體乾枯，始終不飲用這酒。 即使毀犯戒律，壽命活滿一百年， 也不如守護禁戒，即使立刻身軀磨滅。 如果確定能使病好，我仍然不飲用。 何況現在不能確定，是好還是不好。 即使是決定的心意，心中生起大歡喜， 就能獲得見到真諦，所患的病立刻消失。』
應當知道眾生所有的疾病，都是由於貪婪、嗔恨、我慢為原因。從原因產生結果，得到這種痛苦的報應。不是因為得不到藥酒，病就不能好。所以《涅槃經》（Nirvana Sutra）說：『一切眾生有四種毒箭，就是生病的根源。』哪四種呢？一是貪慾，二是嗔恚，三是愚癡，四是憍慢。如果有了生病的根源，就會有疾病產生。比如愛慾導致發熱肺病，氣逆嘔吐，面板瘙癢，內心煩悶，下痢噯氣，小便淋漓，眼耳疼痛，腹背脹滿，癲狂消瘦，鬼魅附身。像這樣種種身心疾病，如果認識到疾病的根本，斷除惡行，修習善行，三世的苦報永遠消除不再承受。如果不觀察真理，縱然用天下的藥酒來治療，病情反而會加重，難以痊癒。
又《毗尼母經》（Vinaya-matrka Sutra）說：尊者彌沙塞（Misasaka）說：莎提比丘（Sati Bhiksu）因為一點點酒，來滋養身體，後來出家后得不到酒，所以四大不調。眾比丘稟告佛陀，佛說：生病的人可以允許在酒甕上聞一聞。如果聞了就好，就不允許再聞。如果聞了不好，可以允許用酒洗身。如果仍然不好，可以允許用酒和麵做餅吃。
【English Translation】 English version Relying on the offerings of the community, having a slight illness, one then increases greed, not cherishing the practice of the Way, falsely quoting scriptures and precepts, saying: 'The Buddha allows various decoctions and fine clothing to be offered to the Buddha and the Sangha.' Using public resources for private desires, deceiving monks and laypeople. Therefore, wise people guard the precepts as if protecting their lives, daring not to violate them.
Therefore, the verse in the Saccakanirgrantha Sutra says:
'Wine is the root of recklessness; not drinking it closes the evil paths. Rather give up hundreds of thousands of lives than destroy the teachings of the Dharma. Rather let the body wither than ever drink this wine. Even if violating the precepts would grant a hundred years of life, It is not as good as guarding the precepts, even if the body perishes immediately. If it is certain to make one better, I still would not drink it. Moreover, now it is uncertain whether it will make one better or not. Even if it is a determined intention, the mind generates great joy, One can then attain seeing the true reality, and the illness immediately disappears.'
It should be known that all illnesses of sentient beings are caused by greed, hatred, and arrogance. From the cause comes the effect, receiving this painful retribution. It is not that the illness cannot be cured without medicine and wine. Therefore, the Nirvana Sutra says: 'All sentient beings have four poisonous arrows, which are the causes of illness.' What are the four? First, greed; second, hatred; third, ignorance; fourth, arrogance. If there is a cause of illness, then illness will arise. For example, desire leads to feverish lung disease, regurgitation, itchy skin, mental confusion, diarrhea, hiccups, urinary dribbling, eye and ear pain, abdominal distension, madness, consumption, and demonic possession. Like these various physical and mental illnesses, if one recognizes the root of the illness, cuts off evil deeds, and cultivates good deeds, the suffering retribution of the three lifetimes will be forever eliminated and not received. If one does not observe the truth, even if one uses all the medicine and wine in the world to treat it, the illness will only worsen and be difficult to cure.
Also, the Vinaya-matrka Sutra says: Venerable Misasaka said: Sati Bhiksu, because of a little wine, nourished his body. Later, after becoming a monk, he could not get wine, so the four elements were imbalanced. The monks reported to the Buddha. The Buddha said: 'A sick person is allowed to smell the wine on the jar. If it gets better after smelling, he is not allowed to smell it again. If it does not get better, he is allowed to wash his body with wine. If it still does not get better, he is allowed to mix wine with flour and make a cake to eat.'
。若復不差。聽酒中自漬。
又新婆沙論云。如契經說。尊者舍利子。于憍薩羅國。住一林中。時有活命出家外道。亦住彼林。鄰近尊者。去林不遠。諸村邑中。有時廣設四月節會。時彼外道。巡諸村邑。飽食豬肉。恣情飲酒。竊持殘者。還至林中。見舍利子坐一樹下。酒所昏故起輕蔑心。我今與彼雖俱出家。我獨富樂。而彼貧苦。尋趣尊者。作是頌曰。
我已飽酒肉 復竊持余來 地上草木山 皆視如金聚
時舍利子。聞已念言。此死外道。都無慚愧。乃能無賴說此伽陀。我今亦應對彼說頌。作是念已。即說頌言。
我常飽無相 恒住空定門 地上草木山 皆視如唾處
今此頌中。尊者舍利子。作師子吼。說三解脫門。謂于初句。說無相解脫門。于第二句。說空解脫門。於後二句。說無愿解脫門。◎
◎食肉緣第三
述曰。此之一教。亦有權實。言權教者。據毗尼律中。世尊初成道時。為度粗惡凡夫。未堪說細。且於漸教之中。說三種凈肉。離見聞疑。不為己殺。鳥殘自死者。開聽食之。先粗后細。漸令離過。是別時之意。不了之說。若據實教。始從得道。至涅槃夜。大聖慇勤。始終不開。
又涅槃經云。一切眾生聞其肉氣皆悉恐怖生畏死想。水陸空行
【現代漢語翻譯】 現代漢語譯本：如果仍然不停止，就聽憑他們在酒中自我浸漬（沉溺）。
《新婆沙論》又說，正如契經所說，尊者舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）在憍薩羅國（Kosala，古印度十六雄國之一）的一片樹林中居住。當時有一位靠活命為生的出家外道，也住在那個樹林里，離尊者不遠。在附近的村莊里，有時會盛大地舉辦四月節會。那時，那位外道巡遊各個村莊，飽食豬肉，盡情飲酒，還偷偷地把剩下的帶回樹林。他看見舍利子尊者坐在一棵樹下，因為酒醉而生起了輕蔑之心，心想：『我現在和他雖然都出家了，但我獨自享受富樂，而他卻貧困。』於是走向尊者，說了這樣的偈頌：
『我已經飽食酒肉，還偷偷地把剩下的帶來。地上的草木山川，在我看來都像是金子堆積。』
當時，舍利子聽到後心想：『這個該死的外道，竟然毫無慚愧，竟然無恥地說出這樣的偈頌。我現在也應該對他說偈頌。』這樣想著，就說了這樣的偈頌：
『我常常飽含無相之理，恒常安住在空定的法門。地上的草木山川，在我看來都像是唾棄之處。』
現在這首偈頌中，尊者舍利子如獅子吼一般，宣說了三解脫門。第一句說的是無相解脫門，第二句說的是空解脫門，后兩句說的是無愿解脫門。
◎食肉緣第三
述曰：關於吃肉這件事，也有權教和實教的區別。所謂的權教，是根據毗尼律（Vinaya，佛教戒律）中所說，世尊最初成道時，爲了度化粗惡的凡夫，他們還不能接受精細的教法，所以在漸教（逐步引導的教法）中，說了三種凈肉，即離見、聞、疑，以及不為自己殺，鳥獸吃剩的或自然死亡的，可以允許食用。這是先粗后細，逐漸使人遠離過失的方便之法，是不了義之說。如果根據實教，從世尊得道開始，直到涅槃之夜，大聖（指佛陀）慇勤教誨，始終沒有開許吃肉。
《涅槃經》又說，一切眾生聞到肉的氣味，都會感到恐怖，產生畏懼死亡的想法。無論是水裡游的，陸地上走的，還是空中飛的。
【English Translation】 English version: If they still do not refrain, let them soak themselves in wine.
Furthermore, the New Vibhasa Shastra says, as the sutras state, Venerable Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) resided in a forest in the Kosala Kingdom (Kosala, one of the sixteen ancient Indian kingdoms). At that time, a non-Buddhist ascetic who made a living by deception also lived in that forest, not far from the Venerable One. In the nearby villages, grand four-month festivals were sometimes held. During those times, that ascetic would wander through the villages, gorging himself on pork and indulging in wine, and secretly carrying the leftovers back to the forest. He saw Venerable Sariputra sitting under a tree, and, being intoxicated by the wine, he developed a contemptuous attitude, thinking, 'Although I and he have both renounced the world, I alone enjoy wealth and pleasure, while he is poor and miserable.' So he approached the Venerable One and spoke this verse:
'I have eaten my fill of wine and meat, and secretly brought the leftovers. The grass, trees, and mountains on the ground all appear to me like piles of gold.'
At that time, Sariputra, upon hearing this, thought, 'This wretched ascetic is utterly shameless, audaciously uttering such a verse. I should also respond to him with a verse.' Thinking thus, he spoke this verse:
'I am always filled with the principle of non-appearance, constantly dwelling in the gate of emptiness-samadhi. The grass, trees, and mountains on the ground all appear to me like places of spittle.'
In this verse, Venerable Sariputra roars like a lion, proclaiming the three doors of liberation. In the first line, he speaks of the door of liberation from signs (無相解脫門). In the second line, he speaks of the door of liberation from emptiness (空解脫門). In the last two lines, he speaks of the door of liberation from wishlessness (無願解脫門).
◎The Third Discourse on the Reason for Eating Meat
Commentary: Regarding the matter of eating meat, there are both provisional (權教) and ultimate (實教) teachings. The so-called provisional teaching, according to the Vinaya (Vinaya, Buddhist monastic rules), is that when the World-Honored One (世尊) first attained enlightenment, in order to guide coarse and wicked ordinary beings who were not yet capable of receiving subtle teachings, he spoke of three kinds of pure meat in the gradual teachings (漸教), namely, meat that is free from seeing, hearing, or suspecting that it was killed for oneself, and meat that was left over by birds or animals, or that died naturally, which could be allowed to be eaten. This was a skillful means of progressing from coarse to fine, gradually leading people away from faults, and is a teaching that is not definitive. According to the ultimate teaching, from the time the World-Honored One attained enlightenment until the night of his Nirvana, the Great Sage (大聖, referring to the Buddha) diligently taught that eating meat was never permitted.
Furthermore, the Nirvana Sutra says that all sentient beings, upon smelling the scent of meat, will feel terrified and develop a fear of death. Whether they swim in the water, walk on the land, or fly in the air.
有命之類。悉舍之走。咸言。此人是我等怨。是故菩薩不習食肉。為度眾生示現食肉。雖現食之其實不食。但諸眾生有執見者。不解如來方便說意。便即偏執毗尼局教。言佛聽食三種凈肉。亦謗我言。如來自食。彼愚癡人成大罪障。長夜墮于無利益處。亦不得見現在未來賢聖弟子。況當得見諸佛如來。大慧。諸聲聞人等常所應食。米麵油蜜等能生凈命。非法貯畜非法受取。我說不凈。尚不聽食。何況聽食肉血不凈耶。非直食肉壞善障道。乃至邪命諂曲以求自活。亦是障道。
又文殊師利問經云。若為己殺不得啖。若肉如林木已自腐爛。欲食得食。若欲啖肉者。當說此咒。
多侄咃(此言如是)阿捺摩阿捺摩(此言無我無我)阿視婆多阿視婆多(此言無壽命無壽命)那舍那舍(此言失失)陀呵陀呵(此言燒燒)婆弗婆弗(此言破破)僧柯栗多弭(此言有為)莎呵(此言除殺去)
此咒三說乃得啖肉。飯亦不食。何以故。若思惟飯不應食。何況當啖肉。佛告文殊師利。以眾生無慈悲力懷殺害意。為此因緣故斷食肉。若能不懷害心。大慈悲心。為教化一切眾生故。無有過罪。
述曰。此亦初教漸制已前。故除為己殺者不得啖食。若自死腐爛如草木想。且開食之等。欲食者令誦咒生慚愧心。然後開食
【現代漢語翻譯】 現代漢語譯本 有生命的物類，都捨棄它逃走，都說：『這個人是我們的仇敵。』因此，菩薩不應學習吃肉。爲了度化眾生而示現吃肉，雖然示現吃肉，其實並不吃。但是那些有執著的眾生，不理解如來的方便說法之意，便即偏執于毗尼（Vinaya，戒律）的區域性教條，說佛允許吃三種清凈肉，也誹謗我說：『如來自己吃肉。』這些愚癡的人會造成巨大的罪業障礙，長夜墮落在沒有利益的地方，也不能見到現在和未來的賢聖弟子，更何況能見到諸佛如來。大慧（Mahamati），那些聲聞（Śrāvaka）之人等常常應該吃的，是米、面、油、蜜等能夠產生清凈生命的食物，如果非法儲存、非法獲取，我說是不清凈的，尚且不聽許他們食用，何況聽許他們食用肉血等不凈之物呢？不僅僅是吃肉會破壞善行、障礙修行，乃至用邪命（wrong livelihood）、諂媚等手段來求取自活，也是障礙修行。
《文殊師利問經》又說：『如果爲了自己而殺的肉，不可以吃。如果肉像林木一樣已經自然腐爛，想要吃就可以吃。如果想要吃肉，應當說這個咒語：』
『多侄咃（Tadyatha，此言如是），阿捺摩阿捺摩（Anatma, 此言無我無我），阿視婆多阿視婆多（Ajivata, 此言無壽命無壽命），那舍那舍（Nasya Nasya, 此言失失），陀呵陀呵（Daha Daha, 此言燒燒），婆弗婆弗（Bhasma Bhasma, 此言破破），僧柯栗多弭（Samskrta-mitri, 此言有為），莎呵（Svaha, 此言除殺去）。』
唸誦此咒三遍才可以吃肉，飯也不應該吃。為什麼呢？如果思惟飯尚且不應該吃，何況吃肉呢？佛告訴文殊師利（Manjusri）：『因為眾生沒有慈悲的力量，懷有殺害的意念，因為這個因緣，所以斷絕吃肉。如果能夠不懷害心，具有大慈悲心，爲了教化一切眾生，就沒有過錯。』
述曰：這（誦咒食肉）也是最初教化，在逐漸制定戒律之前，所以除了為自己殺的肉不可以吃之外，如果（肉）是自己死亡腐爛，像草木一樣看待，就允許吃等等。想要吃肉的人，令其誦咒，生起慚愧之心，然後才允許吃。
【English Translation】 English version Living beings of all kinds would abandon it and flee, all saying, 'This person is our enemy.' Therefore, Bodhisattvas should not practice eating meat. To liberate sentient beings, they may appear to eat meat, but in reality, they do not. However, those sentient beings who are attached to views, not understanding the meaning of the Tathagata's (如來) expedient teachings, then become fixated on the partial precepts of the Vinaya (毗尼, discipline), saying that the Buddha allowed the eating of three kinds of pure meat, and also slander me, saying, 'The Tathagata himself eats meat.' These foolish people create great karmic obstacles, falling into places of no benefit for a long night, and will not be able to see the virtuous and holy disciples of the present and future, let alone see all the Buddhas and Tathagatas. Mahamati (大慧), those Śrāvakas (聲聞) and others should always eat rice, flour, oil, honey, and other foods that can generate pure life. If they are illegally stored or illegally obtained, I say they are impure and should not be eaten. How much less should they be allowed to eat impure things like meat and blood? It is not only eating meat that destroys good deeds and obstructs the path, but even seeking a livelihood through wrong livelihood (邪命), flattery, and other means also obstructs the path.
Furthermore, the Manjusri's Questions Sutra (文殊師利問經) says: 'If the meat is killed for oneself, it should not be eaten. If the meat is like a forest of trees and has already rotted naturally, one may eat it. If one wants to eat meat, one should recite this mantra:'
'Tadyatha (多侄咃, thus it is), Anatma Anatma (阿捺摩阿捺摩, no self, no self), Ajivata Ajivata (阿視婆多阿視婆多, no life, no life), Nasya Nasya (那舍那舍, loss, loss), Daha Daha (陀呵陀呵, burn, burn), Bhasma Bhasma (婆弗婆弗, break, break), Samskrta-mitri (僧柯栗多弭, conditioned), Svaha (莎呵, remove killing).'
Recite this mantra three times before eating meat. One should not even eat rice. Why? If one thinks about rice, one should not eat it, how much less should one eat meat? The Buddha told Manjusri (文殊師利): 'Because sentient beings do not have the power of compassion and harbor thoughts of killing, for this reason, eating meat is forbidden. If one can be without harmful intent, have great compassion, and for the sake of teaching all sentient beings, there is no fault.'
Commentary: This (reciting the mantra before eating meat) was also in the initial teachings, before the gradual establishment of precepts. Therefore, except for meat killed for oneself, which should not be eaten, if (the meat) has died and rotted naturally, and is regarded like grass and trees, then it is allowed to be eaten, etc. For those who want to eat meat, have them recite the mantra, generate a sense of shame, and then allow them to eat.
。若制斷已后。一切雜肉無問自死鳥殘。皆不得食。如未曾有經開飲酒。文殊問經開食肉等。計此經等。並是如來初成道時。量眾生機不可頓斷頓制。所以漸開漸制。後知眾生根熟。便則永斷永制纖毫不許。若不抄出根元。時有愚人偏讀此經。即便縱犯。不解開遮通塞有異。所以總錄漸頓之文。知其本末之意。庶令永斷開顯梵行也。
問曰。酒是和神之藥。肉為充飢之膳。古今同味。今獨何見鄙而不食。若使佛教清禁居喪禮制。即如對於嚴君。敕賜俗食。豈關僧過拒而不食耶。答曰。貪財喜色貞夫所鄙。好膳嗜美廉士所惡。割情從道前賢所嘆。抑欲崇德往哲同嗟。況肉由殺命。酒能亂神。不食是理。寧可為非。縱逢上抑終須嚴斷。雖違君命還順佛心。
問曰。肉由害命斷之且然。酒不損生何為頓制。若使無損計罪無過言非。飲漿食飯亦應得罪。而實不爾。酒何偏斷。答曰。結戒隨事。得罪據心。肉體因害。食之即罪。酒性非損。過由蔽神余處生過。過生由酒斷酒即除。所以遮制不同。非謂酒體是罪。
問曰。罪有遮性。酒體生罪。今有耐酒之人。能飲不醉。又不蔽神亦不生罪。此人飲酒應不得罪。斯則能飲無過不能招咎。何關斷酒以成戒善。可謂能飲耐酒常名持戒。少飲即醉是大罪人。答曰。制戒
【現代漢語翻譯】 現代漢語譯本：如果制定了斷肉的規定之後，所有種類的肉，無論是自然死亡的還是被鳥獸殘食的，都不得食用。如果像《未曾有經》中允許飲酒，《文殊問經》中允許吃肉等情況，那是因為這些經典是如來佛最初成道時，考慮到眾生的根基，不能一下子完全禁止，所以逐漸放開又逐漸限制。後來知道眾生的根基成熟了，就永遠斷除，永遠禁止，一絲一毫也不允許。如果不把這些根本原因抄錄出來，有時會有愚笨的人片面地讀這些經典，就放縱自己去犯戒，不理解開許和禁止、通達和阻塞的不同。所以總共記錄下逐漸和頓時的教義，瞭解其中的本末之意，希望能夠永遠斷除肉食，顯現清凈的梵行。
有人問：『酒是調和精神的藥物，肉是充飢的食物，古今口味相同，為什麼現在唯獨認為它不好而不吃呢？如果說佛教的清規戒律如同居喪的禮制，那麼就像面對嚴厲的君主，即使他賞賜世俗的食物，僧人難道可以因為自己的過失而拒絕不吃嗎？』回答說：『貪財好色是貞潔的丈夫所鄙視的，美味佳餚是廉潔的士人所厭惡的。克制情感，遵循正道，是前代賢人所讚歎的；抑制慾望，崇尚道德，是往昔哲人所共同稱道的。更何況肉是由殺害生命而來，酒能擾亂精神，不吃肉不喝酒是正理，怎麼可以去做錯誤的事情呢？即使遇到上級的壓制，最終也必須嚴格斷除。雖然違背了君王的命令，卻順應了佛陀的心意。』
有人問：『肉是由殺害生命而來，斷除它還可以理解。酒沒有損害生命，為什麼要完全禁止呢？如果說沒有損害生命，那麼計算罪過就無從談起，言語也就不成立。喝水吃飯也應該有罪，但實際上不是這樣，為什麼唯獨禁止酒呢？』回答說：『結戒是根據具體的事情，定罪是根據內心的動機。肉的本體是由於殺害生命而來，吃了它就有罪。酒的性質本身沒有損害，過失在於它會矇蔽心神，在其他地方產生過錯。過錯的產生是由於酒，斷除酒就能消除過錯。所以遮止和禁止有所不同，並不是說酒的本體就是罪過。』
有人問：『罪有過失和本性之分。酒的本體會產生罪過。現在有能喝酒的人，能喝而不醉，既不矇蔽心神，也不產生罪過。這種人喝酒應該沒有罪過。那麼能喝酒的人沒有過錯，不能喝酒的人才會招致罪過。這和斷酒以成就戒律的善行有什麼關係呢？難道能喝酒、耐得住酒的人，就可以被稱為持戒，而稍微喝一點就醉的人，就是大罪人嗎？』回答說：『制定戒律
【English Translation】 English version: If, after a prohibition against meat has been established, all kinds of meat, whether from naturally deceased animals or those殘食 by birds and beasts, are not to be eaten. If, as in the Never Before Sutra which permits drinking alcohol, or the Manjushri Questioning Sutra which permits eating meat, it is because these sutras were taught when the Tathagata first attained enlightenment, considering the capacities of sentient beings, it was not possible to completely prohibit everything at once, so gradual allowance and gradual restriction were implemented. Later, knowing that the roots of sentient beings were mature, then it was permanently cut off, permanently prohibited, not even a hair's breadth allowed. If these fundamental reasons are not copied out, sometimes foolish people will read these sutras one-sidedly, and then indulge in transgression, not understanding the difference between allowance and prohibition, openness and obstruction. Therefore, the gradual and sudden teachings are recorded together, to understand the beginning and end of their meaning, hoping to permanently cut off meat-eating and reveal pure Brahma conduct.
Someone asks: 'Alcohol is a medicine that harmonizes the spirit, and meat is food that satisfies hunger. The taste is the same from ancient times to the present. Why do you now uniquely consider it bad and not eat it? If Buddhist precepts are like mourning rites, then just as when facing a stern ruler, even if he bestows secular food, can a monk refuse to eat it because of his own faults?' The answer is: 'Greed for wealth and lust for beauty are despised by chaste husbands, and delicious food is disliked by upright scholars. Restraining emotions and following the Way are praised by former sages; suppressing desires and honoring virtue are commonly admired by past wise men. Moreover, meat comes from killing life, and alcohol can disturb the spirit. Not eating meat and not drinking alcohol is the right principle. How can one do wrong? Even if faced with suppression from above, one must ultimately strictly abstain. Although one disobeys the ruler's command, one still follows the Buddha's mind.'
Someone asks: 'Meat comes from harming life, so cutting it off is understandable. Alcohol does not harm life, so why is it completely prohibited? If it does not harm life, then calculating sin is out of the question, and words are not established. Drinking water and eating rice should also be sinful, but in reality, it is not so. Why is only alcohol prohibited?' The answer is: 'Establishing precepts depends on specific matters, and determining sin depends on the intention of the heart. The substance of meat comes from harming life, so eating it is sinful. The nature of alcohol itself does not harm, but the fault lies in its obscuring the mind and causing faults in other areas. The arising of faults is due to alcohol, and eliminating alcohol eliminates the faults. Therefore, the prohibition and restriction are different, not because the substance of alcohol itself is a sin.'
Someone asks: 'Sin has the distinction of fault and nature. The substance of alcohol can produce sin. Now there are people who can tolerate alcohol, who can drink without getting drunk, neither obscuring their minds nor producing sin. These people should not be sinful for drinking alcohol. Then those who can drink have no fault, and those who cannot drink will incur blame. What does this have to do with cutting off alcohol to achieve the merit of precepts? Could it be that those who can drink and tolerate alcohol can be called keepers of the precepts, while those who get drunk from drinking a little are great sinners?' The answer is: 'Establishing precepts
防非本為生善。戒是止善身口無違。緣中止息遮性兩斷。乃名戒善。今耐酒之人。既不亂神未破余戒。實理非罪。正以飲生罪因。外違遮教緣中生犯。仍名有罪。以乖不飲。猶非持戒。
第一據實有損者。依經食肉之人有十種過失。第一明一切眾生無始已來。皆是己親不合食肉。故入楞伽經云。我觀眾生輪迴五道。同在生死共相生育。遞為父母兄弟姊妹。若男若女。中表內外六親眷屬。或生余道。善道惡道常為眷屬。以是因緣我觀眾生。更相啖肉無非親者。由食肉味遞互相啖。常生害心增長苦業。流轉生死不得出離。佛說是時。諸惡羅剎聞佛所說。悉舍噁心止不食肉。遞相勸發菩薩之心。護眾生命亦自護身。離一切諸肉不食。悲泣流淚白言。世尊。我聞佛說諦觀六道。我所啖肉皆是我親。乃知食肉眾生是我大怨。斷大慈種長不善業。是大苦本。我從今日斷不食肉。及我眷屬亦不聽食。如來弟子有不食者。我當晝夜親近擁護。若食肉者。我當與作大不饒益。大慧。羅剎惡鬼常食肉者。聞我所說。尚發慈心舍肉不食。況我弟子行善法者。當聽食肉。若食肉者。當知即是眾生大怨。斷我聖種。大慧。若我弟子聞我所說。不諦觀察而食肉者。當知即是旃陀羅種。非我弟子。我非其師。
第二明食肉眾生見者皆悉驚
【現代漢語翻譯】 現代漢語譯本：防止過失的根本在於產生善念。戒律是停止惡行，使身口意不違背善的準則。在因緣中，止息惡行，斷除其根本性質，這才能稱之為戒善。現在，對於能喝酒的人來說，即使沒有因酒而神志不清，也沒有觸犯其他戒律，從根本道理上來說，這不算是有罪。但正是因為飲酒會產生罪惡的因緣，外在違背了佛陀遮止飲酒的教誨，在因緣中產生了過犯，所以仍然可以稱之為有罪，因為違背了不飲酒的戒律，所以還不能算是持戒。
第一，從實際情況來看，食肉確實會帶來損害。根據佛經，食肉之人有十種過失。第一，要明白一切眾生從無始以來，都可能是自己的親人，不應該吃肉。所以《入楞伽經》（Laṅkāvatāra Sūtra）中說：『我觀察眾生在五道中輪迴，同在生死之中，互相生育。互相成為父母、兄弟姐妹，無論是男人還是女人，表親、內外親屬，都可能轉生到其他道，無論是善道還是惡道，都常常是眷屬。因為這個因緣，我觀察眾生，互相吃肉，沒有不是親人的。因為貪圖肉的味道，互相殘食，常常生起害人之心，增長痛苦的業力，在生死中流轉，無法脫離。』佛陀說這些話的時候，那些兇惡的羅剎（Rākṣasa，惡鬼）聽到佛陀所說，都捨棄了噁心，停止吃肉，互相勸勉發起菩薩之心，保護眾生的性命，也保護自己，遠離一切肉食。他們悲泣流淚，說道：『世尊，我聽了佛陀所說，仔細觀察六道，才知道我所吃的肉都是我的親人。才知道吃肉的眾生是我的大怨家，斷絕了大慈悲的種子，增長了不善的業力，這是大痛苦的根源。我從今天開始斷絕肉食，我的眷屬也不允許吃肉。如來（Tathāgata）的弟子如果有不吃肉的，我應當晝夜親近擁護。如果吃肉的，我應當給他帶來極大的不利。』大慧（Mahāmati），那些常常吃肉的羅剎惡鬼，聽了我說的話，尚且發起慈悲之心，捨棄肉食。何況我的弟子修行善法，怎麼能聽任他們吃肉呢？如果吃肉，應當知道他就是眾生的大怨家，斷絕了我的聖種。大慧，如果我的弟子聽了我說的話，不仔細觀察就吃肉，應當知道他就是旃陀羅（Caṇḍāla，賤民）的種姓，不是我的弟子，我也不是他的老師。
第二，要明白食肉的眾生，見到的人都會驚恐。
【English Translation】 English version: Preventing faults fundamentally lies in generating good thoughts. Precepts are about stopping evil deeds, ensuring that body, speech, and mind do not violate the principles of goodness. In the context of conditions, ceasing evil actions and severing their root nature is what can be called preceptual goodness. Now, for those who can drink alcohol, even if they are not confused by it and have not broken other precepts, fundamentally speaking, it is not a sin. However, precisely because drinking alcohol creates the conditions for sin, outwardly violating the Buddha's teaching against drinking, and creating an offense within the context of conditions, it can still be called a sin, because it violates the precept of not drinking, so it cannot yet be considered upholding the precepts.
First, from a practical perspective, eating meat does indeed bring harm. According to the scriptures, those who eat meat have ten faults. First, it should be understood that all sentient beings, from beginningless time, may be one's own relatives, and one should not eat meat. Therefore, the Laṅkāvatāra Sūtra says: 'I observe sentient beings in the five paths of reincarnation, together in birth and death, mutually giving birth. Mutually becoming parents, siblings, whether male or female, relatives, both close and distant, may be reborn in other realms, whether good or bad, they are often relatives. Because of this condition, I observe sentient beings, mutually eating meat, none are not relatives. Because of craving the taste of meat, they mutually devour each other, constantly generating harmful thoughts, increasing painful karma, transmigrating in birth and death, unable to escape.' When the Buddha spoke these words, those fierce Rākṣasas (demons) hearing what the Buddha said, all abandoned their evil minds, stopped eating meat, and mutually encouraged each other to generate the Bodhi mind, protecting the lives of sentient beings, and also protecting themselves, staying away from all meat. They wept and said: 'World Honored One, I have heard what the Buddha said, carefully observing the six realms, and now know that the meat I have eaten are all my relatives. I now know that sentient beings who eat meat are my great enemies, cutting off the seeds of great compassion, increasing unwholesome karma, which is the root of great suffering. From today onwards, I will abstain from meat, and my family will not be allowed to eat meat either. If the Tathāgata's (Thus Come One) disciples do not eat meat, I shall draw near and protect them day and night. If they eat meat, I shall bring them great harm.' Mahāmati, those Rākṣasas who often eat meat, hearing what I said, still generate compassionate minds and abandon meat. How much more so should my disciples who practice good dharma not be allowed to eat meat? If they eat meat, they should know that they are the great enemies of sentient beings, cutting off my holy lineage. Mahāmati, if my disciples hear what I say and eat meat without careful consideration, they should know that they are of the Caṇḍāla (outcaste) lineage, not my disciples, and I am not their teacher.
Second, it should be understood that sentient beings who eat meat will cause fear in those who see them.
怖故不應食。如彼經說食肉之人眾生聞氣。悉皆驚怖逃走遠離。是故菩薩修如實行。為化眾生不應食肉。譬如旃陀羅。臘師。屠兒。捕魚鳥人。一切行處眾生遙見作如是念。我今定死。而此來者是大惡人。不識罪福斷眾生命。求現前利。今來至此為覓我等。今我等身悉皆有肉。是故今來。我等定死。大慧。由人食肉。能令眾生見者皆生如是驚怖。大慧。一切虛空地中眾生。見食肉者。皆生恐怖而起疑念。我於今者為死為活。如是惡人不修慈心。亦如豺狼遊行世間常覓肉食。如牛啖草。𧏙螂逐糞不知飽足。我身是肉正是其食。不應逢見。即舍逃走離之遠去。如人畏懼羅剎無異。
第三明食肉之人壞他信心。是故不應食肉也。如彼經云。若食肉者。眾生即失一切信心。便言世間無可信者。斷于信報。是故大慧。菩薩為護眾生信心。一切諸肉悉不應食。何以故。世間有人見食肉故。謗毀三寶作如是言。于佛法中。何處當有真實沙門婆羅門修梵行者。舍于聖人本所應食。食于眾生猶如羅剎。斷我法輪絕滅聖種。一切皆由食肉者過。是故大慧。我弟子者。為護惡人譭謗三寶。乃至不應生念肉想。何況食啖也。
第四明慈心少欲行人不應食肉。如彼經說。菩薩為求出離生死。應當專念慈悲之行少欲知足。厭世間苦速求
【現代漢語翻譯】 現代漢語譯本：因為會引起眾生的恐懼，所以不應該吃肉。正如經中所說，吃肉的人，眾生聞到他的氣味，都會驚恐逃走，遠遠地躲避。因此，菩薩修行如是行為，爲了教化眾生，不應該吃肉。譬如旃陀羅（賤民），臘師（賣肉者），屠夫，捕魚鳥的人，他們所到之處，眾生遠遠地看見他們，就會這樣想：『我今天肯定要死了。』而這些來的人是大惡人，不辨罪福，斷眾生命，只求眼前的利益。現在來到這裡是爲了尋找我們。我們身上都有肉，所以他們現在來了，我們肯定要死了。大慧（菩薩名），由於人吃肉，能使眾生見到的人都生起這樣的驚恐。大慧，一切虛空和地上的眾生，見到吃肉的人，都會生起恐怖，並且懷疑：『我今天是要死還是要活？』這樣的惡人不修慈心，就像豺狼一樣，在世間常常尋找肉食，像牛吃草，𧏙螂（一種昆蟲）追逐糞便一樣，不知飽足。我的身體是肉，正是他們的食物，不應該被他們看見。』於是捨棄逃走，遠遠地離開他們，就像人畏懼羅剎（惡鬼）一樣。 第三，說明吃肉的人會破壞他人的信心，所以不應該吃肉。正如經中所說，如果有人吃肉，眾生就會失去一切信心，便會說世間沒有可以相信的人，斷絕了信心的回報。所以，大慧，菩薩爲了守護眾生的信心，一切的肉都不應該吃。為什麼呢？世間有人因為看見吃肉的行為，就誹謗三寶（佛、法、僧），這樣說：『在佛法中，哪裡會有真實的沙門（出家人）、婆羅門（修行人）修行梵行的人呢？他們捨棄了聖人本來應該吃的食物，卻吃眾生的肉，就像羅剎一樣，斷絕我的法輪（佛法），滅絕聖種（修行人）。』這一切都是因為吃肉的人的過錯。所以，大慧，我的弟子們，爲了保護不讓惡人誹謗三寶，甚至不應該生起想吃肉的念頭，更何況是吃肉呢？ 第四，說明具有慈心、少欲知足的修行人不應該吃肉。正如經中所說，菩薩爲了求得脫離生死輪迴，應當專心修習慈悲的行為，少欲知足，厭惡世間的苦難，迅速求得解脫。
【English Translation】 English version: One should not eat meat because it causes fear. As it says in the sutra, when living beings smell the scent of a meat-eater, they are all terrified and flee far away. Therefore, a Bodhisattva, practicing such conduct, should not eat meat in order to transform living beings. For example, when a Candala (outcaste), a meat seller, a butcher, or a fisherman walks anywhere, living beings, seeing them from afar, think, 'I am surely going to die today.' These people who are coming are great evildoers, who do not recognize sin and merit, and who cut off the lives of living beings, seeking only immediate gain. Now they have come here to seek us. All of us have flesh on our bodies, so they have come now, and we are surely going to die.' Mahamati (name of a Bodhisattva), because people eat meat, they cause living beings to be terrified when they see them. Mahamati, all living beings in the sky and on the earth are terrified and suspicious when they see meat-eaters, thinking, 'Am I going to die or live today?' Such evil people do not cultivate loving-kindness, and like jackals and wolves, they constantly seek meat in the world, like cows eating grass, or dung beetles chasing after dung, never knowing satisfaction. My body is flesh, which is exactly their food, and I should not be seen by them.' Thus, they abandon and flee, staying far away from them, just as people fear Rakshasas (evil spirits). Third, it explains that those who eat meat destroy the faith of others, so one should not eat meat. As it says in the sutra, if someone eats meat, living beings will lose all faith, and will say that there is no one in the world who can be trusted, cutting off the reward of faith. Therefore, Mahamati, in order to protect the faith of living beings, Bodhisattvas should not eat any meat. Why? Because when people in the world see the act of eating meat, they slander the Three Jewels (Buddha, Dharma, Sangha), saying, 'Where in the Buddha-dharma are there true Shramanas (monastics) and Brahmanas (spiritual practitioners) who practice pure conduct? They abandon the food that saints should eat, and instead eat the flesh of living beings, like Rakshasas, cutting off my Dharma wheel (Buddha's teachings) and extinguishing the lineage of saints (spiritual practitioners).' All of this is due to the fault of meat-eaters. Therefore, Mahamati, my disciples, in order to protect against evil people slandering the Three Jewels, should not even entertain the thought of eating meat, let alone actually eat it. Fourth, it explains that practitioners with loving-kindness and few desires should not eat meat. As it says in the sutra, Bodhisattvas, in order to seek liberation from birth and death, should focus on cultivating loving-kindness and compassion, be content with little, and quickly seek liberation from the suffering of the world.
解脫。若舍憒鬧就於空閑。住尸陀林阿蘭若處。冢間樹下獨坐思惟。觀諸世間無一可樂。妻子眷屬如枷鎖想。宮殿臺觀如牢獄想。觀諸珍寶如糞聚想。見諸飲食如膿血想。受諸飲食如涂癰瘡想。處得存命繫念聖道。不為貪味。酒肉蔥韭蒜薤臭味。悉舍不食。若如是者。是真修行。堪受一切人天供養。若於世間不生厭離。貪著諸味。酒肉薰辛皆便啖食。不應受於世間信施也。
第五明食肉之人皆是過去曾作惡羅剎。由習氣故今故貪肉。是故不應食肉也。如彼經說。有諸眾生。過去曾修無量因緣。有微善根得聞我法。信心出家在我法中。過去曾作羅剎眷屬。虎狼師子貓貍中生。雖在我法食肉余習。見食肉者歡喜親近。入諸城邑聚落塔寺。飲酒啖肉以為歡樂。諸天人觀如羅剎爭啖死屍。等無有異。而不自知。已失我眾成羅剎眷屬。雖服袈裟剃除鬚髮。有命看見心生恐怖。如畏羅剎。此明食肉皆是過去曾作羅剎。師子虎狼貓貍中來。故應裁斷也。
第六明食肉之人。學世咒術尚不得成。況出世法何由可證。是故行者不應食肉。如彼經說。世間邪見諸咒術師。若其食肉咒術不成。為成邪術尚不食肉。況我弟子。為求如來無上聖道出世解脫。修大慈悲精勤苦行。猶恐不得。何處當有如是解脫。為彼癡人食肉而得其報。
【現代漢語翻譯】 現代漢語譯本：解脫。如果捨棄喧鬧，前往空閑之處，居住在尸陀林（停屍場）或阿蘭若（寂靜處），在墳墓間、樹下獨自靜坐思惟，觀察世間一切沒有什麼是可以貪戀的。把妻子眷屬看作枷鎖，把宮殿樓臺看作牢獄，把各種珍寶看作糞土堆積，把各種飲食看作膿血，接受飲食就像塗抹癰瘡一樣。爲了存活而繫念聖道，不貪圖口味。酒、肉、蔥、韭、蒜、薤等氣味難聞的食物，全部捨棄不吃。如果能夠這樣，才是真正的修行，堪受一切人天供養。如果對世間不生厭離之心，貪戀各種美味，酒肉葷腥都隨意吃喝，就不應該接受世間的信徒供養。
第五點說明吃肉的人都是過去曾經做過惡羅剎（惡鬼）。由於習氣的原因，現在仍然貪吃肉。因此不應該吃肉。就像那部經書所說，有些眾生，過去曾經修習無量因緣，有微小的善根得以聽聞我的佛法，有信心出家在我的佛法中。但他們過去曾經是羅剎的眷屬，或者在虎、狼、獅子、貓、貍等動物中出生。雖然在我的佛法中，但仍然有吃肉的殘餘習氣，見到吃肉的人就歡喜親近，進入各個城邑、村落、塔寺，飲酒吃肉，以此為樂。諸天人看到他們就像羅剎爭搶吃死屍一樣，沒有什麼不同。而他們自己卻不知道，已經失去了我的僧眾身份，成爲了羅剎的眷屬。雖然穿著袈裟，剃除了鬚髮，但有生命的東西看見他們就會心生恐怖，就像害怕羅剎一樣。這說明吃肉的人都是過去曾經做過羅剎，或者從獅子、老虎、狼、貓、貍等動物中轉生而來，所以應當斷除肉食。
第六點說明吃肉的人，學習世間的咒術尚且不能成功，更何況是出世間的佛法，又怎麼可能證得呢？因此修行人不應該吃肉。就像那部經書所說，世間持有邪見的各種咒術師，如果他們吃肉，咒術就不能成功。爲了成就邪術尚且不吃肉，更何況我的弟子，爲了尋求如來無上的聖道和出世解脫，修習大慈悲心，精進勤苦地修行，尚且恐怕不能成功，又怎麼可能通過吃肉而得到解脫呢？這真是愚癡的人才會認為吃肉能得到回報。
【English Translation】 English version: Liberation. If one abandons noisy places and goes to a quiet place, dwelling in a 'śīta-vana' (cremation ground) or 'āraṇya' (secluded place), sitting alone under a tree in a graveyard, contemplating that there is nothing in the world to be delighted in. One should regard wife and family as shackles, palaces and pavilions as prisons, various treasures as piles of dung, and various foods as pus and blood. Receiving food should be like applying ointment to a festering sore. To sustain life, one should focus on the holy path, not craving flavors. One should abandon and not eat wine, meat, onions, leeks, garlic, scallions, and other foul-smelling foods. If one does so, that is true practice, worthy of receiving offerings from all humans and devas. If one does not generate aversion to the world, but craves various flavors, freely drinking wine and eating meat and pungent foods, then one should not receive offerings from worldly believers.
Fifthly, it is explained that meat-eaters are all 'rākṣasas' (demons) who committed evil deeds in the past. Due to habitual tendencies, they still crave meat now. Therefore, one should not eat meat. As that sutra says, there are beings who, in the past, cultivated immeasurable causes and conditions, and with slight roots of goodness, were able to hear my Dharma and with faith, left home to join my Dharma. However, in the past, they were members of 'rākṣasa' families, or were born among tigers, wolves, lions, cats, and wildcats. Although they are in my Dharma, they still have the residual habit of eating meat. They rejoice and associate with those who eat meat, entering cities, villages, stupas, and temples, drinking wine and eating meat for pleasure. The devas and humans see them as 'rākṣasas' fighting over corpses, with no difference. They themselves do not realize that they have lost their status as my Sangha and have become members of 'rākṣasa' families. Although they wear the 'kasaya' (robes) and shave their heads and beards, living beings are terrified upon seeing them, as if they were afraid of 'rākṣasas'. This explains that meat-eaters are all 'rākṣasas' in the past, or have come from lions, tigers, wolves, cats, and wildcats, so one should cut off meat-eating.
Sixthly, it is explained that those who eat meat cannot even succeed in learning worldly mantras, let alone attain supramundane Dharma. Therefore, practitioners should not eat meat. As that sutra says, worldly heretics and mantra masters, if they eat meat, their mantras will not succeed. To achieve heretical arts, they do not eat meat. How much more so should my disciples, seeking the unsurpassed holy path of the 'Tathāgata' (Thus Come One) and supramundane liberation, cultivate great compassion and diligently practice austerities, yet still fear they may not succeed. How could they possibly attain liberation by eating meat? It is foolish for people to think that they can gain rewards by eating meat.
是故大慧。我諸弟子。為求出世解脫樂故。不應食肉也。
第七明眾生皆愛身命與己無別。是故行者不應食肉。如彼經說。食肉能起色力貪味人多貪著。應當諦觀一切世間有身命者。各自寶重畏於死苦。護惜己身人畜無別。寧當樂存。疥野干身。不能捨命受諸天樂。何以故。畏死苦故。以是觀察死為大苦。是可畏法。自身畏死。云何當殺而食他肉。是故大慧。欲食肉者。先自念身。次觀眾生。不應食肉也。
第八明食肉之人諸天賢聖皆悉遠離惡神恐怖。是故行者不應食肉。如彼經說。夫食肉者。諸天遠離何況聖人。是故菩薩為見聖人。當修慈悲不應食肉。大慧。食肉之人。睡眠亦苦。起時亦苦。若於夢中見種種惡。驚怖毛豎心常不安。無慈心故乏諸善力。若其獨在空閑之處。多為非人而伺其便。虎狼師子亦來伺求欲食其肉。心常驚怖不得安隱也。
第九明食肉之人。凈者尚不應貪。況不凈肉。是故行者不應食肉。如彼經說。我說凡夫為求凈命啖于凈食。尚應生心如子肉想。何況聽食非聖人食。聖人雖著。以肉能生無量諸過失故。于出世一切功德。云何言我聽諸弟子食諸肉血不凈等味。言我聽者。是則謗我。故內律云。食生肉血等。得偷蘭遮罪。
第十明食肉之人死則還生惡羅剎等中。是故行
【現代漢語翻譯】 現代漢語譯本：因此，大慧（Mahamati），我的弟子們，爲了尋求出世解脫的快樂，不應該吃肉。
第七，闡明一切眾生都珍愛自己的生命，與自己沒有差別。因此修行者不應該吃肉。正如經書所說：『吃肉能增長人的慾望和力量，使人貪戀美味，沉溺其中。』應當仔細觀察，一切世間有生命的眾生，都各自珍重自己的生命，畏懼死亡的痛苦，愛護自己的身體，人和動物沒有區別。寧願快樂地活著，即使是身患疥瘡的野干，也不願意捨棄生命去享受諸天的快樂。為什麼呢？因為畏懼死亡的痛苦。因此觀察到死亡是最大的痛苦，是令人畏懼的。自己畏懼死亡，怎麼能殺害其他眾生而吃它們的肉呢？所以，大慧，想要吃肉的人，先想想自己的身體，再想想其他眾生，就不應該吃肉了。
第八，闡明吃肉的人，諸天和賢聖都會遠離，惡神會帶來恐怖。因此修行者不應該吃肉。正如經書所說：『吃肉的人，諸天都會遠離，更何況是聖人。』因此，菩薩爲了見到聖人，應當修習慈悲，不應該吃肉。大慧，吃肉的人，睡眠也是痛苦的，醒來也是痛苦的。如果在夢中見到種種惡事，驚恐害怕，毛髮豎立，內心常常不安。因為沒有慈悲心，缺乏各種善的力量。如果獨自在空閑的地方，常常會被非人伺機加害。虎狼獅子也會來伺機尋找，想要吃他的肉。內心常常驚恐害怕，不得安寧。
第九，闡明即使是乾淨的食物，尚且不應該貪戀，更何況是不乾淨的肉。因此修行者不應該吃肉。正如經書所說：『我說凡夫爲了尋求清凈的生命，吃清凈的食物，尚且應該生起如同看待自己孩子肉一樣的想法。』更何況是聽任吃非聖人所吃的食物。聖人即使貪著，因為肉能產生無量的過失。對於出世間的一切功德，怎麼能說我允許弟子們吃各種肉血等不乾淨的食物呢？說我允許，那就是誹謗我。所以內律說：『吃生肉血等，會犯偷蘭遮罪。』
第十，闡明吃肉的人死後會轉生到惡羅剎等惡道中。因此修行者不應食肉。
【English Translation】 English version: Therefore, Mahamati, my disciples, for the sake of seeking the bliss of liberation from the world, should not eat meat.
Seventh, it clarifies that all sentient beings cherish their own lives, which are no different from their own. Therefore, practitioners should not eat meat. As the scriptures say, 'Eating meat can increase one's desires and strength, making one crave delicious flavors and indulge in them.' One should carefully observe that all sentient beings in the world cherish their own lives, fear the suffering of death, and protect their own bodies. There is no difference between humans and animals. They would rather live happily, even as a mangy jackal, than give up their lives to enjoy the pleasures of the heavens. Why? Because they fear the suffering of death. Therefore, observing that death is the greatest suffering, it is a fearful thing. If one fears death oneself, how can one kill other beings and eat their flesh? Therefore, Mahamati, those who want to eat meat should first think of their own bodies, and then think of other beings, and they should not eat meat.
Eighth, it clarifies that those who eat meat will be shunned by gods and sages, and evil spirits will bring terror. Therefore, practitioners should not eat meat. As the scriptures say, 'Those who eat meat will be shunned by the gods, let alone the sages.' Therefore, Bodhisattvas, in order to see the sages, should cultivate compassion and should not eat meat. Mahamati, those who eat meat suffer even in their sleep, and they suffer when they wake up. If they see all kinds of evil things in their dreams, they are terrified, their hair stands on end, and their hearts are constantly uneasy. Because they have no compassion, they lack all kinds of good powers. If they are alone in a secluded place, they are often taken advantage of by non-humans. Tigers, wolves, and lions will also come looking for them, wanting to eat their flesh. Their hearts are constantly terrified and they cannot find peace.
Ninth, it clarifies that even clean food should not be craved, let alone unclean meat. Therefore, practitioners should not eat meat. As the scriptures say, 'I say that ordinary people, in order to seek a pure life, should eat pure food, and should have the same thought as looking at the flesh of their own children.' How much more so should they not allow themselves to eat food that is not eaten by sages. Even if sages are attached to it, because meat can produce immeasurable faults. Regarding all the merits of transcending the world, how can I say that I allow my disciples to eat all kinds of unclean foods such as meat and blood? To say that I allow it is to slander me. Therefore, the inner precepts say, 'Eating raw meat and blood, etc., incurs the sin of thūlātyaya.'
Tenth, it clarifies that those who eat meat will be reborn into evil realms such as the Rākṣasas (evil spirits) after death. Therefore, practitioners should not eat meat.
者不應食肉。如彼經說。食肉眾生。依於過去食肉熏故。多生羅剎師子虎狼豺犳貓貍鴟梟雕鷲鷹鷂等中。有命之類各自護身。不令得便受飢餓苦。常生噁心念食他肉。命終復墮惡道受生。人身難得。何況當有得涅槃道。當知食肉有如是等無量諸過。是故行者不食。即是無量功德之聚也。
又央掘摩經云。文殊師利白佛言。世尊。因如來藏故諸佛不食肉耶。佛言。如是一切眾生。無始生死生生輪轉。無非父母兄弟姊妹。猶如伎兒變易無常。自肉他肉則是一肉。是故諸佛悉不食肉。復告文殊師利。一切眾生界我界。即是一界。所食之肉即是一肉。是故諸佛悉不食肉。佛告文殊。若自死牛。牛主持皮用作革屣。施持戒人。為應受不。不為受者是比丘法。若受者非悲。然不破戒以從展轉。離殺因緣故也。
又此經說。眾生身內有八十萬戶蟲。若斷一眾生命。即斷八十萬戶蟲命。若炙若煮若淹若暴。皆有小蟲。飛蛾蠅蛆而附近之。如是展轉傍殺無量生命。雖不自手而殺。然屠者不敢自食。皆為食肉之人殺之。故知食肉之人。即兼有殺業之罪。或有出家僧尼。躬在伽藍。共諸白衣公然聚會。飲酒食肉熏辛雜穢。污染伽藍不愧尊顏。如斯渾雜豈勝外道。又尼羅浮陀地獄經云。身如段肉無有識知。此是何人。皆由飲酒出家
【現代漢語翻譯】 現代漢語譯本： 修行人不應該吃肉。正如那部經書所說：『吃肉的眾生，由於過去吃肉的習氣薰染，大多轉生為羅剎（Rākṣasa，惡鬼）、獅子、老虎、豺狼、豺、貓貍、鴟梟（貓頭鷹）、雕、鷲、鷹、鷂等。有生命的種類各自保護自身，不讓其他生命得逞，遭受飢餓的痛苦，常常生起噁心，想著吃其他眾生的肉。命終之後，再次墮入惡道受生。人身難以獲得，更何況能夠證得涅槃之道。』應當知道吃肉有如此等等無量的過失。所以修行人不吃肉，就是無量功德的聚集。 又《央掘摩經》（Aṅgulimālīya Sūtra）中說：『文殊師利（Mañjuśrī）菩薩問佛說：世尊，因為如來藏（Tathāgatagarbha）的緣故，諸佛才不吃肉嗎？』佛說：『是的，一切眾生，從無始生死以來，生生世世輪迴，沒有誰不是父母兄弟姐妹，就像戲子變換角色一樣無常。自己的肉和他人的肉，實際上就是一樣的肉。所以諸佛都不吃肉。』佛又告訴文殊師利菩薩：『一切眾生界和我的界，實際上就是同一個界。所吃的肉，實際上就是同一個肉。所以諸佛都不吃肉。』佛告訴文殊：『如果自然死去的牛，牛的主人把牛皮拿來做成革履，施捨給持戒的人，可以接受嗎？』不接受，才是比丘（bhikṣu，出家男眾）的法則。如果接受，就不是慈悲。然而不破戒，因為是從輾轉的因緣而來，遠離了殺生的因緣。 又這部經書說：『眾生的身體內有八十萬戶蟲。如果斷了一個眾生的性命，就等於斷了八十萬戶蟲的性命。如果用火烤、用水煮、用鹽腌、用太陽曬，都會有小蟲，飛蛾、蒼蠅、蛆蟲等會靠近它。這樣輾轉傍殺無量的生命。』雖然不是親手殺的，但是屠夫不敢自己吃，都是爲了吃肉的人而殺的。所以要知道吃肉的人，就兼有殺業的罪過。或者有出家的僧尼，身在寺院，和白衣（在家信徒）公開聚會，飲酒吃肉，熏辛雜穢，污染寺院，不愧對佛的尊顏。像這樣混雜，豈能勝過外道？又《尼羅浮陀地獄經》（Nirodha-bhūta-niraya Sūtra）中說：『身體像一塊肉一樣，沒有知覺。』這是什麼人呢？都是因為飲酒出家。
【English Translation】 English version: Practitioners should not eat meat. As that sutra says: 'Meat-eating beings, due to the past habit of eating meat, are mostly reborn as Rākṣasas (demons), lions, tigers, wolves, jackals, wildcats, owls, eagles, vultures, hawks, and falcons. Living beings each protect themselves, preventing others from succeeding and suffering from hunger, constantly generating evil thoughts, thinking of eating the flesh of other beings. After death, they fall into evil realms again to be reborn. It is difficult to obtain a human body, let alone attain the path of Nirvāṇa.' It should be known that eating meat has such immeasurable faults. Therefore, practitioners not eating meat is the accumulation of immeasurable merits. Furthermore, the Aṅgulimālīya Sūtra says: 'Mañjuśrī Bodhisattva asked the Buddha: 'World Honored One, is it because of the Tathāgatagarbha (Buddha-nature) that all Buddhas do not eat meat?'' The Buddha said: 'Yes, all sentient beings, from beginningless birth and death, revolving through countless lives, are none other than parents, brothers, and sisters, just like actors changing roles, impermanent. One's own flesh and the flesh of others are actually the same flesh. Therefore, all Buddhas do not eat meat.' The Buddha further told Mañjuśrī Bodhisattva: 'The realm of all sentient beings and my realm are actually the same realm. The meat that is eaten is actually the same meat. Therefore, all Buddhas do not eat meat.' The Buddha told Mañjuśrī: 'If a naturally dead cow, the owner of the cow uses the hide to make leather shoes and gives them to a person who upholds the precepts, is it acceptable?' Not accepting is the rule for a bhikṣu (monk). If they accept, it is not compassionate. However, it does not break the precepts, because it comes from a roundabout cause and condition, and is far from the cause of killing. Moreover, this sutra says: 'Within the bodies of sentient beings, there are eight hundred thousand households of insects. If one cuts off the life of one sentient being, it is equivalent to cutting off the lives of eight hundred thousand households of insects. If it is roasted, boiled, pickled, or dried in the sun, there will be small insects, moths, flies, maggots, etc., that approach it. In this way, countless lives are killed indirectly.' Although it is not killed by one's own hand, the butcher does not dare to eat it himself, but kills it for those who eat meat. Therefore, it should be known that those who eat meat also have the sin of killing. Or there are ordained monks and nuns who, residing in monasteries, openly gather with laypeople, drinking alcohol, eating meat, with pungent and impure things, polluting the monastery, without shame before the Buddha's honored face. How can such mixing surpass external paths? Furthermore, the Nirodha-bhūta-niraya Sūtra says: 'The body is like a piece of meat, without awareness.' Who are these people? They are all those who have left home while drinking alcohol.
僧尼。豈不深信經教心生重愧。自棄正法同於外道。若啖眾生父肉。眾生亦啖父肉。若啖眾生母肉。眾生亦啖母肉。如是姊兄弟妹男女六親。並有相對。怨怨相仇未可得脫。
又沙彌尼戒經云。不得殺生。慈愍群生如父母念子。如哀蠕動猶如赤子。何謂不殺。護身口意。身不經人畜喘息之類。手亦不為。亦不教人。見殺不食。聞殺不食。疑殺不食。為我殺不食。口不說言當殺當害。報怨。亦不得言死快殺快。某肉肥某肉瘦。某肉多好。某肉少惡。意亦不念。哀念眾生如己骨髓。如父如母如子。如是等無差別普等一心常志大乘。
又賢愚經云。佛告波斯匿王曰。過去久遠阿僧祇劫。此閻浮提有一大國。名波羅奈。於時國王。名波羅摩達王。將四種兵入山臘戲。王到澤上馳逐禽獸。單隻一乘獨到深林。王時疲極下馬小休。爾時林中有牸師子。懷欲心盛行求其偶。困不能得值于林間。見王獨坐。淫意轉盛思欲從王。近到其邊舉尾背住。王知其意而自思惟。此是猛獸力能殺我。若不從意儻見危害。王以怖畏故。即從師子成欲事已。師子還去。諸兵群從已復來到。王與人眾即還宮城。爾時師子從是懷胎。日月滿足便生一兒。形盡似人唯足斑蘭。師子憶識知是王有。便銜擔來著于王前。王亦思憶如是己兒。收取養之。
【現代漢語翻譯】 現代漢語譯本：出家的比丘和比丘尼，難道不應該深信佛經教義，內心充滿慚愧嗎？如果自我拋棄正法，就和外道一樣了。如果吃掉眾生的父親的肉，眾生也會吃掉（你的）父親的肉；如果吃掉眾生的母親的肉，眾生也會吃掉（你的）母親的肉。像這樣，姐妹、兄弟、男女六親，都有相對的關係，冤冤相報，無法解脫。
《沙彌尼戒經》中說：『不得殺生，要慈悲憐憫一切眾生，像父母思念子女一樣，像憐憫蠕動的蟲子一樣，如同對待嬰兒一樣。』什麼是不殺呢？就是守護好自己的身、口、意。身體不去觸碰任何喘息的生物，手也不去做殺生的事，也不教唆別人去殺生。見到被殺的（動物）不吃，聽到（動物）被殺的（訊息）不吃，懷疑是為我而殺的（肉）不吃。口中不說『應當殺、應當傷害、報仇』之類的話，也不得說『死得好、殺得好』，或者說『某某肉肥、某某肉瘦、某某肉好、某某肉不好』。心中也不要想這些，要哀憐眾生如同自己的骨髓，如同（對待）父親、母親、子女一樣。像這樣，沒有差別地、普遍地、一心一意地常懷大乘之心。
《賢愚經》中說，佛陀告訴波斯匿王（Prasenajit，古代憍薩羅國國王）說：『在過去很久遠的阿僧祇劫（asamkhya kalpa，極長的時間單位）之前，在這個閻浮提（Jambudvipa，我們所居住的這個世界）有一個大國，名叫波羅奈（Varanasi，古印度城市名）。當時的國王，名叫波羅摩達王（Paramadatta）。他率領四種軍隊進入山中打獵嬉戲。國王來到沼澤邊，追逐禽獸，獨自一人一騎進入了深林。當時國王疲憊不堪，下馬休息。這時，林中有一隻母獅子，正處於發情期，四處尋找配偶，卻無法找到，在林間看見國王獨自坐著，淫慾之意更加強烈，想要與國王交合。她靠近國王，舉起尾巴背對著他。國王知道她的意思，心想：『這是猛獸，力量足以殺死我，如果不順從她的意思，恐怕會遭到危害。』國王因為害怕，就與獅子發生了性關係。事畢，獅子離開了。國王的軍隊和隨從也趕到了。國王與眾人一起返回了宮城。後來，這隻獅子因此懷了孕，足月後生下一個孩子，形狀完全像人，只有腳是斑斕的。獅子記得這是國王的孩子，就銜著他來到國王面前。國王也想起這件事，知道這是自己的孩子，就收養了他。』
【English Translation】 English version: Monks and nuns, shouldn't they deeply believe in the teachings of the scriptures and feel profound shame? If they abandon the true Dharma, they are no different from heretics. If one eats the flesh of a sentient being's father, sentient beings will also eat (your) father's flesh; if one eats the flesh of a sentient being's mother, sentient beings will also eat (your) mother's flesh. Like this, sisters, brothers, male and female relatives, all have relative relationships, and revenge will never end.
The 'Sramaneri Vinaya Sutra' says: 'One must not kill living beings, but must have compassion for all sentient beings, like parents thinking of their children, like pitying wriggling worms, like treating infants.' What is non-killing? It is protecting one's body, speech, and mind. The body does not touch any breathing creatures, the hands do not commit acts of killing, nor does one instigate others to kill. One does not eat (meat) when seeing it being killed, one does not eat (meat) when hearing (news of) it being killed, one does not eat (meat) when suspecting it was killed for oneself. The mouth does not say things like 'should kill, should harm, take revenge,' nor should one say 'good riddance, good killing,' or say 'so-and-so's meat is fat, so-and-so's meat is thin, so-and-so's meat is good, so-and-so's meat is bad.' The mind should not think of these things either, but should pity sentient beings as if they were one's own bone marrow, like (treating) one's father, mother, and children. Like this, without discrimination, universally, with one mind, constantly aspire to the Mahayana.
The 'Damamūka Nidāna Sūtra' says, the Buddha told King Prasenajit (Prasenajit, king of the ancient Kosala kingdom): 'In the distant past, countless asamkhya kalpas (asamkhya kalpa, an extremely long unit of time) ago, in this Jambudvipa (Jambudvipa, the world we live in) there was a great country called Varanasi (Varanasi, an ancient Indian city). The king at that time was named King Paramadatta (Paramadatta). He led four kinds of troops into the mountains to hunt and play. The king came to the swamp, chasing after birds and beasts, and alone on horseback entered the deep forest. At that time, the king was exhausted and dismounted to rest. At this time, there was a lioness in the forest, who was in heat and searching for a mate, but could not find one. She saw the king sitting alone in the forest, and her lustful desire became even stronger, wanting to mate with the king. She approached the king, raised her tail and turned her back to him. The king knew what she meant and thought to himself: 'This is a fierce beast, with the power to kill me. If I do not comply with her wishes, I am afraid I will be harmed.' The king, out of fear, had sexual relations with the lioness. After the matter was over, the lioness left. The king's troops and followers also arrived. The king returned to the palace with the crowd. Later, the lioness became pregnant and gave birth to a child after the full term. The child's shape was completely like a human, only his feet were spotted. The lioness remembered that this was the king's child, so she carried him to the king. The king also remembered this matter, knew that this was his child, and adopted him.'
以足斑駁字為斑足。養之漸大雄才志猛。父王崩亡斑足繼治。時斑足王有二夫人。一是王種。二是婆羅門種。斑足出遊。勸二夫人。隨我后往誰先到者。當與一日極相娛樂。其隨後者吾不見之。王去之後。其二夫人極自莊飾。嚴駕俱往到于道中。見於天祠梵志種者。下車作禮。禮已後到。王從本言而不前之。於是夫人瞋怨天神。由禮汝故使王見薄。若有天力何不護我。后壞天祠令平如地。守天祠神悲惱至宮。欲傷王宮。天神遮不聽入。有一仙人住止山中。王恒供養。日日食時飛來入宮。不食餚饌粗食粗供。偶值一日仙人不來。天神知之化作其形。坐于常處不肯就食。欲得魚肉。即如語辦食已還去。明舊仙來為設肉食。仙人瞋王王言。大仙。先日敕作今何不食。仙人語言。昨日有患一日不來。是誰語汝。但相輕試。令王。是后十二年中恒食人肉。作是語竟飛還山中。是后廚監忘不辦肉。臨時無計。出外求肉。見死小兒肥白在地。念且稱急。即卻頭足擔至廚中。加諸美藥作食與王。王得食之覺美倍常。即問廚監。由來食肉未有斯美。此是何肉。廚監惶怖腹拍王前。若王原罪。乃敢實說。王答之言。但實說之。不問汝罪。廚監白王具述前報。王言。此肉甚美。自今已后如是求辦。廚監白王。前者偶值死兒更求叵得。王又語言
【現代漢語翻譯】 現代漢語譯本： 以足部有斑駁花紋而得名斑足（Kalmasapada，意為花腳）。他被養大后，雄才大略，志向遠大。他的父王駕崩后，斑足繼位為王。當時，斑足王有兩位夫人，一位是剎帝利種姓（王族），另一位是婆羅門種姓（祭司）。 斑足王有一次出遊，對兩位夫人說：『你們隨我之後前來，誰先到達，我就和她極盡一日的歡樂。隨後到達的人，我就不見她。』國王離開后，兩位夫人極盡梳妝打扮，一同乘坐馬車前往。在路途中，她們看見一座天神祠，婆羅門種姓的夫人下車行禮。行禮完畢后，她反而先到達了。國王因為之前說過的話，沒有與她親近。於是，這位夫人嗔恨天神，說道：『因為禮拜你，才使得我被國王疏遠。如果你有天神的力量，為什麼不保護我？』之後，她毀壞了天神祠，使其夷為平地。 守護天神祠的神靈悲傷惱怒，來到王宮，想要傷害王宮，但被其他天神阻止，不讓他進入。有一位仙人住在山中，國王經常供養他。每天吃飯的時候，仙人都會飛來王宮。他不吃精美的菜餚，只吃粗糙的食物。偶然有一天，仙人沒有來。天神知道后，就變化成仙人的模樣，坐在仙人常坐的位置上，不肯吃飯，想要吃魚肉。國王立刻按照他的要求準備了魚肉，天神吃完后就離開了。 第二天，真正的仙人來了，國王為他準備了肉食。仙人嗔怒地對國王說。國王說：『大仙，前幾天是你吩咐要做的，今天為何不吃？』仙人說：『昨天我生病了，一天沒來。是誰告訴你的？你竟然如此輕慢戲弄我！』仙人預言國王：『從今以後十二年中，你將一直吃人肉。』說完這些話，仙人就飛回山中。 之後，廚師忘記準備肉食，臨時沒有辦法，就外出尋找肉。他看見一個死去的嬰兒，肥白可愛，心想先用來應急。於是，他砍掉嬰兒的頭和腳，帶回廚房，加入各種香料烹飪，做成食物獻給國王。國王吃了之後，覺得味道格外鮮美，就問廚師：『以前吃的肉從來沒有這麼美味，這是什麼肉？』廚師驚慌恐懼，跪在國王面前，說道：『如果國王願意饒恕我的罪過，我才敢說實話。』國王回答說：『你只管如實說來，我不怪罪你。』廚師便將之前的事情全部告訴了國王。國王說：『這肉非常美味，從今以後就這樣去準備。』廚師對國王說：『上次是偶然遇到死嬰，以後再想找到就很難了。』國王又說：
【English Translation】 English version: He was named Kalmasapada (meaning 'spotted feet') because of the mottled patterns on his feet. He was raised and gradually grew into a man of great talent and ambition. When his father the king passed away, Kalmasapada succeeded to the throne. At that time, King Kalmasapada had two consorts, one of the Kshatriya (warrior/royal) caste and the other of the Brahmin (priestly) caste. King Kalmasapada once went on an excursion and told his two consorts, 'Follow me, and whoever arrives first will enjoy a day of extreme pleasure with me. I will not see the one who arrives later.' After the king left, the two consorts adorned themselves elaborately and traveled together in a chariot. On the way, they saw a shrine to a deva (deity), and the consort of the Brahmin caste alighted from the chariot to pay her respects. After paying her respects, she arrived first. Because of his previous words, the king did not approach her. Thereupon, this consort became angry with the deva, saying, 'Because of worshipping you, I have been estranged from the king. If you have the power of a deva, why did you not protect me?' Afterward, she destroyed the deva's shrine, leveling it to the ground. The spirit guarding the deva's shrine was saddened and angered, and came to the royal palace, wanting to harm it, but was prevented from entering by other devas. There was a rishi (sage) dwelling in the mountains, whom the king regularly provided for. Every day at mealtime, the rishi would fly into the royal palace. He did not eat fine dishes, but only coarse food. One day, by chance, the rishi did not come. The deva, knowing this, transformed himself into the likeness of the rishi, and sat in the rishi's usual seat, refusing to eat, and demanding fish and meat. The king immediately had fish and meat prepared according to his request, and the deva ate and then left. The next day, the real rishi came, and the king prepared meat for him. The rishi angrily said to the king. The king said, 'Great sage, it was you who ordered it to be made a few days ago, why do you not eat it today?' The rishi said, 'Yesterday I was ill and did not come. Who told you? You are being disrespectful and mocking me!' The rishi prophesied to the king, 'From now on, for twelve years, you will continually eat human flesh.' After saying these words, the rishi flew back to the mountains. Afterward, the cook forgot to prepare meat, and had no way to do so at the last minute, so he went out to look for meat. He saw a dead infant, plump and white, lying on the ground, and thought to use it as a temporary measure. So he cut off the infant's head and feet, brought it back to the kitchen, added various spices, cooked it, and presented it to the king. After the king ate it, he found the taste exceptionally delicious, and asked the cook, 'The meat I have eaten before has never been so delicious, what kind of meat is this?' The cook was terrified and frightened, and knelt before the king, saying, 'If the king is willing to forgive my crime, then I dare to tell the truth.' The king replied, 'Just tell me the truth, I will not blame you.' The cook then told the king everything that had happened before. The king said, 'This meat is very delicious, from now on, prepare it in this way.' The cook said to the king, 'Last time it was by chance that I found a dead infant, it will be very difficult to find one again.' The king then said:
。汝但密取。設令有覺斷處由我。廚監受教。夜恒密取得便殺之。日日供王。於時城中人民之類。各各行哭云亡小兒。展轉相問何由乃爾。諸臣聚議。當試微伺。即于街里處處安人。見王廚監抄他小兒。伺捕得之縛將詣王。具以前事白。王言。是我所教。諸臣懷恨各自外議。王便是賊食我等子。啖人之王云何共治。當共除之去此禍害。一切同心咸共齊謀。一時同合即圍其王。當取殺之。王見兵集驚怖問言。汝等何故而圍逼我。諸臣答言。夫為王者。養民為事。方驅子廚殺人為食。不任苦酷。故欲殺王。王語諸臣。自今已后更不復為。唯見恕放當自改勵。諸臣語曰。終不相放不須多雲。時王聞已自知必死。即語諸臣。雖當殺我小緩須臾。聽我一言。即自立誓。我身由來所修善行。為王正治。供養仙人合集眾德。回令今日我得變成飛行羅剎。其語已訖。尋語而成即飛虛空。告諸臣曰。汝等合力欲強殺我。賴我大幸復能自拔。自今已后汝等好忍。所愛妻兒我次第食。語訖飛去。止山林間飛行搏人。擔以為食。人民之類恐怖藏避。如是之後殺啖多人。諸羅剎輩附為翼后。徒眾漸多所害轉廣。后諸羅剎白斑足王。我等奉事為王。愿為一會。王即許之。當取諸王令滿五百。與汝為會。許之已訖。一一往取閉著深山。已得四百九十九
王。殘少一人。后捕得須陀素彌。大有高德。從羅剎王乞得七日假。假滿還來。須陀素彌廣為說法。分別殺罪及其惡報。復說慈心不殺之福。斑足歡喜敬戴為禮。承用其教無復害心。即放諸王各還本國。須陀素彌。即使兵眾還將斑足安置本國。前仙人立誓十二年滿。自是已后更不啖人。遂還霸王治民如舊。爾時須陀素彌王者。今我身是。斑足王者。今央掘摩羅是。時諸人十二年中。為斑足王所食啖者。今此諸人央崛摩羅所殺者是。此諸人等。世世常為央掘所殺。我亦世世降之以善。央掘摩者。指鬘比丘。是時波斯匿王復白佛言。指鬘比丘。殺此人多食已得道。當受報不。佛告。大王。行必有報。今此比丘在於房中。地獄之火從毛孔出。極患苦痛酸切叵言。佛敕一比丘。汝持戶排往指鬘房刺戶孔中。比丘即往奉教為之。排入戶內尋自融消。比丘驚愕還來白佛。佛告比丘。行報如是。王及眾會莫不信解。
頌曰。
財色與酒 名為三惑 臣耽喪家 君重亡國 肉障大慈 幸遮凈德 懷道君子 斯穢不欲
占相部第二十七(此有三緣)述意緣觀相緣歸信緣
述意緣第一
夫大教無私。至德同感。凡情業行。造化殊方。心境相乖。苦樂報異。如蠟印泥。印成文現。業相既分。睹報
可測。故使在人畜以別響處。胡漢以分形。貴賤有尊卑之別。聖凡有善惡之異也。
觀相緣第二
如正見經云。時佛會中。有一比丘。名曰正見。雖入法服有疑念言。佛說有後世生。至於人死皆無相報。何以知乎。此問未發佛已預知。佛告諸弟子。譬如樹本。以一核種四大包毓。自致巨盛牙葉莖節。展轉變易遂成大樹。樹復生果果覆成樹。歲月增益。如是無數。佛告諸弟子。欲踧集華實莖節更還作核。可得以不。諸弟子言。不可得也。彼已轉變日就朽敗。核種復生如是無極。轉生轉易終皆歸朽。不可復還使成本核也。佛告諸弟子。生死亦如此。本由癡出展轉合成。十二因緣識神轉易。隨行而使更有父母。更受形體不復識故。不得還報。譬如治家洋石作鐵。鑄鐵為器。成器可還使作石乎。正見答言。實不可成鐵為石。佛言。識之轉徙住在中陰。如石成鐵。轉受他體如鐵成器。形消體易不得復還。故識稟受人身更有父母。已有父母便有六閉。一住在中陰不得復還。二墮所受身胞內。三初生迫痛妄故識想。四生墮地故所識念滅。更起新見想。五已生便著食念故識念斷。六從生日長大習所新無復宿識。佛言。諸弟子。識神墮作善惡。臨死隨行所見非故。身不可復還識故。面相答報也。未有道意無有凈眼。身死識去
【現代漢語翻譯】 現代漢語譯本： 這是爲了區分人與動物的聲音，區分胡人與漢人的外形，區分貴族與賤民的尊卑，區分聖人與凡人的善惡。
觀相緣第二
如《正見經》所說，當時佛陀的集會中，有一位比丘，名叫正見。他雖然身穿袈裟，但心中有疑問：『佛說有來世，但人死後就什麼都沒有了，怎麼知道有報應呢？』這個問題還沒問出口，佛陀就已經預知了。佛陀告訴眾弟子：『比如樹的根本，用一顆種子，經過四大（地、水、火、風）的滋養，自然生長成巨大的樹木，長出牙、葉、莖、節，不斷變化，最終成為大樹。樹又結成果實，果實又變成樹，歲月增長，如此無數。』佛陀告訴諸弟子：『想要把花、果實、莖、節聚集起來，再變回原來的種子，可以做到嗎？』諸弟子說：『不可能。它們已經變化，日漸腐朽，而種子又會重新生長，這樣無窮無盡。不斷地轉生變化，最終都會歸於腐朽，不可能再變回原來的種子了。』佛陀告訴諸弟子：『生死也是如此。從愚癡開始，不斷地結合而成。十二因緣使識神不斷變化。隨著業力的牽引，又有了新的父母，又接受了新的形體，因為不再記得前世，所以無法回報。』比如冶煉工匠用石頭鍊鐵，用鐵鑄造成器物。器物可以再變回石頭嗎？』正見回答說：『確實不可能讓鐵變成石頭。』佛說：『識的轉移，停留在中陰階段，就像石頭變成鐵。轉而接受其他的身體，就像鐵變成器物。形體消失，本體改變，無法再回到原來的狀態。所以識接受了人身，又有了新的父母。有了父母，就有了六種阻礙：一是停留在中陰階段，無法再回到過去；二是墮入所要接受的身體的胞胎內；三是剛出生時，因為迫切的痛苦而產生虛妄的意識；四是出生落地時，原來的意識消滅，產生新的意識；五是出生后，便執著于食物，所以原來的意識斷滅；六是從出生到長大，習慣了新的事物，不再有以前的記憶。』佛說：『諸位弟子，識神造作善惡，臨死時隨著業力所見，不是原來的身體，無法再回到原來的識，所以無法用原來的面相來答覆報應。』沒有領悟佛道，沒有清凈的眼睛，身死識離。
【English Translation】 English version: Therefore, it is used to distinguish the sounds of humans and animals, the shapes of Hu people and Han people, the hierarchy of the noble and the lowly, and the differences between the saintly and the mundane.
Chapter Two: Observing Characteristics and Conditions
As stated in the 'Right View Sutra,' during a gathering of the Buddha, there was a Bhikkhu named Right View. Although he wore the robes of a monk, he had doubts in his mind: 'The Buddha says there is a next life, but when people die, they have nothing left. How do we know there is retribution?' Before this question was even asked, the Buddha already knew. The Buddha told his disciples: 'For example, the root of a tree, with a single seed, nurtured by the four elements (earth, water, fire, and wind), naturally grows into a giant tree, sprouting buds, leaves, stems, and nodes, constantly changing, eventually becoming a large tree. The tree then bears fruit, and the fruit becomes a tree again, with the years increasing, endlessly.' The Buddha told his disciples: 'If you wanted to gather the flowers, fruits, stems, and nodes, and turn them back into the original seed, could you do it?' The disciples said: 'It is impossible. They have already changed, gradually decaying, while the seed will sprout again, endlessly. Constantly being reborn and changing, they will eventually return to decay, and cannot be turned back into the original seed.' The Buddha told his disciples: 'Birth and death are also like this. Starting from ignorance, constantly combining to form. The twelve links of dependent origination cause the consciousness to constantly change. Following the pull of karma, there are new parents, and new forms are received. Because one no longer remembers the previous life, there is no way to repay.' 'For example, a craftsman smelts iron from stone, and casts iron into utensils. Can the utensils be turned back into stone?' Right View replied: 'It is indeed impossible to turn iron into stone.' The Buddha said: 'The transfer of consciousness, staying in the intermediate state (Bardo), is like stone turning into iron. Turning to receive other bodies is like iron turning into utensils. The form disappears, the essence changes, and it cannot return to its original state. Therefore, consciousness receives a human body, and there are new parents. With parents, there are six obstacles: First, staying in the intermediate state, unable to return to the past; second, falling into the womb of the body to be received; third, at birth, because of the urgent pain, false consciousness arises; fourth, when born and falling to the ground, the original consciousness disappears, and new consciousness arises; fifth, after birth, one becomes attached to food, so the original consciousness is cut off; sixth, from birth to adulthood, one becomes accustomed to new things, and no longer has previous memories.' The Buddha said: 'Disciples, the consciousness creates good and evil, and at the time of death, what is seen follows the karma, not the original body, and cannot return to the original consciousness, so there is no way to reply with the original face.' Without understanding the Buddha's path, without pure eyes, the body dies and consciousness departs.
隨行變化。轉受他體何得相報也。譬如月晦夜陰。以五色物著冥暗中。千萬億人不能視物。若人把炬照之皆別五色。如愚癡人。暗蔽惡道未得慧眼。往來相報如月晦夜。欲視五色終不得見。若修經戒守攝其意。如持炬火別色。譬如無手欲書。無目欲視。暗夜貫針。水中求火。終不可得。汝諸弟子。勤行經戒深思生死。本從何來終歸何所。得凈結除所疑自解。正見聞已歡喜奉行。
阿育王太子法益壞目因緣經云。六道各有其相。
第一地獄相者。
夫人根元 流浪生死 漂滯馳騁 墮於五趣 彼終生此 皆有因緣 人根相貌 今為汝說 行步顛蹶 不自覺知 視瞻眩惑 恒喜多忘 舉動輕飄 浮游曠野 此人乃從 活地獄來 支節煩痛 睡眠驚覺 夢悟兇惡 黑繩獄來 粗發戾眼 長齒喜瞋 聲濁暴疾 合會獄來 語聲高大 不知慚愧 喜斗喚聲 不別真偽 眠臥呻吟 夢數驚喚 當知此人 啼哭獄來 恒喜悲泣 登高望遠 好鬥家人 無有親疏 言便致恚 經宿不食 此人本從 大啼哭來 身大腳細 筋力薄少 言語咽塞 聲如破甕 神識不定 心無孝順 當知此人 阿鼻獄來 身體粗丑
【現代漢語翻譯】 現代漢語譯本：隨業力變化而轉移。如果轉生到其他生命形態，又如何能得到相應的報應呢？比如在沒有月亮的夜晚，一片黑暗，將五顏六色的東西放在黑暗中，即使有千千萬萬人也無法看清。如果有人拿著火炬照亮，就能分辨出各種顏色。如同愚癡的人，被黑暗遮蔽，身處惡道，沒有獲得智慧之眼，往來輪迴相報就像沒有月亮的夜晚，想要看清五顏六色終究無法看見。如果修行經典、持守戒律，守護自己的心意，就像拿著火炬照亮物體一樣能分辨顏色。比如沒有手想要寫字，沒有眼睛想要看東西，在黑暗的夜晚穿針，在水中取火，終究是不可能得到的。你們這些弟子，要勤奮修行經典和戒律，深入思考生死的問題，思考生命的根本從何而來，最終又歸向何處。得到清凈，解除迷惑，疑惑自然消解。以正確的見解聽聞佛法后，歡喜地奉行。
《阿育王太子法益壞目因緣經》中說，六道各有其不同的形態。
第一種是地獄道的形態：
人的根本，在生死輪迴中流浪，漂泊不定，奔波勞碌，墮入五道之中，從一個生命終結到另一個生命開始，都有其因緣。現在為你們講述人的根本的相貌：走路時跌跌撞撞，不能自覺，視線昏花迷惑，總是容易忘記事情，舉動輕浮飄忽，遊蕩在曠野之中，這種人是從活地獄來的。身體關節煩悶疼痛，睡眠時容易驚醒，夢中醒來都是兇惡的景象，這是從黑繩地獄來的。頭髮粗糙，眼睛兇惡，牙齒長而喜歡發怒，聲音渾濁而暴躁，這是從合會地獄來的。說話聲音高亢洪亮，不知羞愧，喜歡爭鬥叫喊，不能分辨真假，睡覺時容易遺精，夢中經常驚醒叫喊，應當知道這種人是從啼哭地獄來的。總是喜歡悲傷哭泣，喜歡登上高處眺望遠方，喜歡和家人爭鬥，不分親疏，一句話不對就發怒，甚至整夜不吃飯，這種人是從大啼哭地獄來的。身體肥大而腳細小，筋骨力量薄弱，說話聲音嘶啞，像破瓦罐一樣，精神意識不穩定，心中沒有孝順之心，應當知道這種人是從阿鼻地獄來的。身體粗糙醜陋。
【English Translation】 English version: It changes according to the transformations of karma. If one is reborn into another life form, how can one receive the corresponding retribution? For example, on a moonless, dark night, if you place colorful objects in the darkness, even millions of people cannot see them clearly. If someone holds up a torch to illuminate them, they can distinguish the various colors. It is like a foolish person, obscured by darkness, being in the evil realms, not having obtained the eye of wisdom, and the cycle of rebirth and retribution is like a moonless night; wanting to see the various colors but ultimately being unable to. If you cultivate the scriptures, uphold the precepts, and guard your mind, it is like holding a torch to illuminate objects and being able to distinguish colors. For example, wanting to write without hands, wanting to see without eyes, threading a needle in the dark night, seeking fire in water, ultimately it is impossible to obtain. You disciples, diligently practice the scriptures and precepts, deeply contemplate the issues of birth and death, contemplate where the root of life comes from, and where it ultimately returns. Obtain purity, dispel confusion, and doubts will naturally dissolve. After hearing the Dharma with correct understanding, joyfully practice it.
The Sutra on the Cause and Condition of Prince Dharma Benefit of King Ashoka Losing His Eyes says that the six realms each have their different forms.
The first is the form of the hell realm:
The root of man, wandering in the cycle of birth and death, drifting aimlessly, toiling busily, falling into the five paths, from the end of one life to the beginning of another, all have their causes and conditions. Now I will tell you about the appearance of the root of man: walking unsteadily, stumbling, not being aware of oneself, vision blurred and confused, always easily forgetting things, actions frivolous and fleeting, wandering in the wilderness, this kind of person comes from the living hell. The joints of the body are troubled and painful, easily startled during sleep, waking up from dreams with ominous visions, this is from the Black Rope Hell (Kalasutra). Hair is coarse, eyes are fierce, teeth are long and one likes to be angry, voice is turbid and violent, this is from the Assembly Hell (Samghata). Speaking voice is loud and resonant, not knowing shame, liking to fight and shout, not being able to distinguish truth from falsehood, easily having nocturnal emissions during sleep, often waking up startled and shouting in dreams, you should know that this kind of person comes from the Crying Hell (Raurava). Always liking to be sad and cry, liking to climb high and look into the distance, liking to fight with family members, not distinguishing between close and distant relatives, becoming angry over a single word, even not eating for the entire night, this kind of person comes from the Great Crying Hell (Maharaurava). The body is large but the feet are small, the strength of the muscles and bones is weak, the voice is hoarse, like a broken jar, the spirit and consciousness are unstable, there is no filial piety in the heart, you should know that this kind of person comes from the Avici Hell (Avici). The body is coarse and ugly.
長苦寒戰 好熱喜渴 慳貪嫉妒 見人施惠 自生煩惱 此人乃從 熱地獄來 見火驚恐 復喜暖熱 行步輕便 不避時宜 所作尋悔 復欲更施 此人復從 大熱獄來 小眼喜瞋 所受多忘 所造短狹 無廣大心 見大而懼 視小歡娛 此人乃從 優缽獄來 赤眼丑形 常喜斗訟 誹謗賢聖 諸得道者 晝夜伺人 非法之行 當知此人 缽頭獄來 眼規三角 不孝二親 生便短命 拘牟獄來 好帶刀釰 強遼人斗 必為人殺 邠持獄來 身生瘡痍 口氣臭處 與人無親 曠地獄來 形體長大 行步劣弱 少發薄皮 恒多病痛 見人則瞋 貪餮無厭 當知此人 從焰獄來 體白眼青 語便流沫 言無端緒 好弄塵土 見深淤泥 身臥其上 此人乃從 灰地獄來 卷頭黃目 人所惡見 臨事惶怖 劍樹獄來 手恒執刀 聞斗便喜 為刃所害 從刀獄來 體黑咽塞 喜止冥室 口出惡言 熱灰獄來 薄力少氣 不得自在 得失之宜 一不由己 設見屠殺 不離其側 當知此人 從剝獄來 瞋喜無常 尋知變悔 時能辭謝 不經日夜 懇責
【現代漢語翻譯】 現代漢語譯本 長久忍受寒冷和戰爭，喜歡炎熱和渴望。 吝嗇貪婪，嫉妒他人施捨恩惠，自己心生煩惱。 這種人是從熱地獄來的，見到火就驚恐。 又喜歡溫暖炎熱，走路輕便，不顧時節。 所做的事情很快後悔，又想再次施捨，這種人是從大熱地獄來的。 眼睛小，喜歡發怒，所接受的事情容易忘記。 所建造的東西短小狹窄，沒有廣大的心胸，見到大的就害怕，看到小的就歡喜。 這種人是從優缽（Utpala）獄來的。 紅眼睛，醜陋的形貌，常常喜歡爭鬥訴訟，誹謗賢人和聖者，以及那些得道之人。 晝夜伺機尋找他人，做出不合法的行為。 應當知道這種人是從缽頭（Padma）獄來的。 眼睛形狀像三角形，不孝順父母雙親，生來就短命，是從拘牟（Kumuda）獄來的。 喜歡攜帶刀劍，逞強好鬥，必定會被人殺死，是從邠持（Venicya）獄來的。 身上生瘡，口裡發出臭氣，與人沒有親近感，是從曠地獄來的。 形體長大，走路虛弱無力，頭髮稀少，面板薄，經常多病痛。 見到人就生氣，貪婪吃喝沒有厭足的時候，應當知道這種人是從焰獄來的。 身體是白色的，眼睛是青色的，說話就流口水，說話沒有條理，喜歡玩弄塵土，見到深的淤泥，就躺在上面。 這種人是從灰地獄來的。 捲曲的頭髮，黃色的眼睛，讓人厭惡，遇到事情就驚慌恐怖，是從劍樹獄來的。 手裡總是拿著刀，聽到爭鬥就高興，會被刀刃所傷害，是從刀獄來的。 身體是黑色的，喉嚨堵塞，喜歡待在黑暗的房間里，口裡說出惡毒的話，是從熱灰獄來的。 力量薄弱，缺少氣力，不能夠自由自在，對於得失的適宜，一點都不能由自己決定，即使見到屠殺，也不離開他的旁邊。 應當知道這種人是從剝獄來的。 生氣和高興沒有常性，很快知道變化和後悔，有時能夠道歉謝罪，不超過日夜，懇切地責備。
【English Translation】 English version Enduring long cold and battles, liking heat and thirst. Being stingy and greedy, jealous of others' generosity, causing oneself distress. This person comes from the Hot Hell, terrified upon seeing fire. Also liking warmth and heat, walking lightly, disregarding the seasons. Regretting what is done quickly, wanting to give again, this person comes from the Great Hot Hell. Having small eyes, liking to be angry, forgetting what is received easily. Building things short and narrow, without a broad mind, fearing the big, rejoicing in the small. This person comes from the Utpala (Utpala Hell) Hell. Having red eyes, an ugly appearance, often liking to fight and litigate, slandering the virtuous and sages, and those who have attained enlightenment. Day and night, watching for others, committing unlawful acts. Know that this person comes from the Padma (Padma Hell) Hell. Having eyes shaped like triangles, being unfilial to parents, being born with a short life, comes from the Kumuda (Kumuda Hell) Hell. Liking to carry knives and swords, being aggressive and combative, will surely be killed by others, comes from the Venicya (Venicya Hell) Hell. Having sores on the body, emitting a foul odor from the mouth, having no closeness with others, comes from the Wilderness Hell. Having a large body, walking weakly, having sparse hair, thin skin, constantly having many illnesses. Becoming angry upon seeing people, being greedy and insatiable, know that this person comes from the Flame Hell. Having a white body, blue eyes, drooling when speaking, speaking incoherently, liking to play with dust, lying on deep mud upon seeing it. This person comes from the Ash Hell. Having curly hair, yellow eyes, being disliked by people, being frightened and terrified when facing things, comes from the Sword Tree Hell. Always holding a knife in hand, rejoicing upon hearing of fighting, will be harmed by blades, comes from the Knife Hell. Having a black body, a blocked throat, liking to stay in dark rooms, uttering evil words, comes from the Hot Ash Hell. Having weak strength, lacking energy, unable to be free, unable to decide on the appropriateness of gains and losses, not leaving the side even when seeing slaughter. Know that this person comes from the Skinning Hell. Having inconstant anger and joy, quickly knowing change and regret, sometimes being able to apologize, not exceeding day and night, earnestly rebuking.
其心 如被刑罰 此人乃從 鞠地獄來 喜宿臭處 好食粗弊 所著醜陋 從屎獄來 顏色醜惡 口氣粗獷 好讒斗人 善香獄來 當觀此貌 所從來處 知之遠離 如避劫燒 地獄之相 略說如是
第二畜生相者。
次說畜生 受形殊異 專心思察 無造彼緣 語言舒遲 不起瞋恚 謙效尊長 從象中來 身大臭穢 堪忍寒熱 健瞋難解 從駱駝來 遠行健食 不避險難 憶事識真 從馬中來 恩和寬仁 堪履寒熱 所行無記 從牛中來 高聲無愧 多所愛念 不別是非 從驢中來 長幼無畏 恒貪肉食 眾事不難 從師子來 身長眼圓 游于曠野 憎嫉妻子 從虎中來 毛長眼小 少於瞋恚 不樂一處 從禽中來 性無反覆 喜殺害蠱 獨樂丘冢 從狐中來 少聲無健 無有淫慾 不愛妻子 從狼中來 不好妙服 伺捕姦非 少眠多怒 從狗中來 身短毛長 饒食睡眠 不喜凈處 從豬中來 毛黃卒暴 獨樂山陵 貪食花果 從獼猴來 多妄強顏 無所畏難 行知反覆 從烏中來 情多色慾 少於分義 心無有記 從鴿中來
【現代漢語翻譯】 現代漢語譯本： 其心就像遭受刑罰一樣，這個人是從鞠地獄（Kukūla hell）來的，喜歡住在污穢的地方，喜歡吃粗糙低劣的食物，穿的衣服醜陋不堪，是從屎獄（Gūtha hell）來的。臉色醜陋，口氣粗獷，喜歡讒言挑撥是非，是從善香獄（Śuna hell）來的。應當觀察這個人的相貌，瞭解他從哪裡來，知道后要遠離他，就像躲避劫火焚燒一樣。地獄的相，大概像上面所說的這樣。
第二種是畜生相。
接下來講述畜生的相，所受的形體各不相同，要專心思考觀察，不要造作導致墮入畜生道的因緣。說話緩慢遲鈍，不起瞋恚之心，謙虛地傚法尊長，這是從象中來的。身體巨大且臭穢，能夠忍受寒冷和炎熱，容易發怒且難以勸解，這是從駱駝中來的。能夠遠行且食量大，不躲避危險和困難，記憶力好且能辨識真偽，這是從馬中來的。有恩義且溫和寬仁，能夠適應寒冷和炎熱，行為沒有明確的目的，這是從牛中來的。大聲叫喊且不知羞愧，有很多愛戀的對象，不能分辨是非，這是從驢中來的。對年長和年幼的都沒有畏懼之心，總是貪圖肉食，做各種事情都不覺得困難，這是從師子（獅子，Simha）中來的。身體長且眼睛圓，遊蕩在曠野之中，憎恨嫉妒妻子，這是從虎中來的。毛長且眼睛小，很少有瞋恚之心，不喜歡待在一個地方，這是從禽類中來的。性情沒有反覆無常，喜歡殺害蠱蟲，獨自喜歡住在土丘墳墓旁，這是從狐貍中來的。聲音小且不強壯，沒有淫慾之心，不愛妻子，這是從狼中來的。不喜歡美好的服飾，伺機捕捉姦邪，很少睡覺且容易發怒，這是從狗中來的。身體短且毛長，吃得多且喜歡睡覺，不喜歡乾淨的地方，這是從豬中來的。毛是黃色的且性情暴躁，獨自喜歡住在山陵，貪吃花和果實，這是從獼猴中來的。很多虛妄且強作笑顏，沒有什麼畏懼和困難，行為知道反覆，這是從烏鴉中來的。情慾多且很少有道義，心中沒有記憶，這是從鴿子中來的。
【English Translation】 English version: Their mind is as if subjected to punishment. This person comes from the Kukūla hell (Kukūla hell), enjoys dwelling in foul places, and likes to eat coarse and inferior food. Their clothing is ugly and unsightly; they come from the Gūtha hell (Gūtha hell). Their complexion is ugly, their breath is rough, and they enjoy slandering and stirring up strife; they come from the Śuna hell (Śuna hell). One should observe this person's appearance, know where they come from, and keep far away from them, as if avoiding the burning of a kalpa. The characteristics of hell are roughly as described above.
The second is the appearance of an animal.
Next, I will describe the appearances of animals, whose forms are diverse. One should focus their mind on observing and not create the causes for falling into the animal realm. Their speech is slow and sluggish, they do not give rise to anger, and they humbly emulate their elders; they come from elephants. Their bodies are large and foul-smelling, they can endure cold and heat, they are easily angered and difficult to appease; they come from camels. They can travel far and eat a lot, they do not avoid danger and difficulty, they have a good memory and can discern truth; they come from horses. They are kind and gentle, able to endure cold and heat, and their actions have no clear purpose; they come from cows. They shout loudly and are shameless, they have many objects of affection, and they cannot distinguish right from wrong; they come from donkeys. They have no fear of the old or young, they are always greedy for meat, and they do not find any task difficult; they come from lions (Simha). Their bodies are long and their eyes are round, they roam in the wilderness, and they hate and are jealous of their wives; they come from tigers. Their fur is long and their eyes are small, they have little anger, and they do not like to stay in one place; they come from birds. Their nature is not fickle, they like to kill and harm insects, and they enjoy living alone near mounds and tombs; they come from foxes. Their voice is soft and they are not strong, they have no lust, and they do not love their wives; they come from wolves. They do not like fine clothes, they lie in wait to catch evildoers, they sleep little and are easily angered; they come from dogs. Their bodies are short and their fur is long, they eat a lot and like to sleep, and they do not like clean places; they come from pigs. Their fur is yellow and their temperament is violent, they enjoy living alone in the mountains, and they are greedy for flowers and fruits; they come from monkeys. They are full of falsehood and put on a forced smile, they have no fear or difficulty, and their actions know how to repeat; they come from crows. They have much lust and little sense of righteousness, and their minds have no memory; they come from pigeons.
所行返戾 強辯耐辱 不孝父母 鸕鳩中來 亦不知法 復不知非 晝夜愚惑 從羊中來 好妄喜談 數親豪族 眾人所愛 鸚鵡中來 所行卒暴 樂人眾中 言語多煩 鸜鵒中來 行步舒緩 意有所規 多害生類 從鶴中來 體小好淫 意不專定 見色心惑 從雀中來 眼赤齒短 語便吐沫 臥則纏身 從蚖中來 語則瞋恚 不察來義 口出火毒 從鴆中來 獨處貪食 聲響暗呃 夜則少睡 從貓中來 穿墻竊盜 貪財健恐 亦無親疏 從鼠中來 深觀相貌 從畜生來
第三餓鬼相者。
身長多懼 以發纏身 衣裳垢圿 從餓鬼來 淫泆慳貪 嫉彼所得 不好惠施 從餓鬼來 不孝父母 家室大小 動則諍訟 從餓鬼來 不信至誠 所行趣為 薄力少知 從餓鬼來 聲壞響塞 卒興瞋恚 食便好熱 從餓鬼來 恒乏財貨 空貧匱陋 智者所嗤 從餓鬼來 門不事佛 不好聞法 永絕天路 從餓鬼來 不教妻子 兄弟姊妹 人所憎嫉 從餓鬼來 生則孤裸 無人瞻視 終歸未受 不離宿緣 意志褊狹 不好榮飾 所行醜陋
【現代漢語翻譯】 現代漢語譯本 行為乖張悖逆，強詞奪理且能忍受侮辱； 不孝順父母，這是從鸕鳩（一種鳥）轉世而來，也不懂什麼是法； 既不知什麼是對，什麼是不對，日夜愚昧迷惑，這是從羊轉世而來； 喜歡說謊，愛閑聊，常常親近有權勢的家族，受眾人喜愛，這是從鸚鵡轉世而來； 行為粗魯急躁，喜歡在人群中湊熱鬧，說話很多很煩人，這是從鸜鵒（一種鳥）轉世而來； 走路緩慢，心裡有所圖謀，經常傷害其他生命，這是從鶴轉世而來； 身體瘦小卻好色，意志不堅定，見到美色就心生迷惑，這是從麻雀轉世而來； 眼睛發紅，牙齒短小，說話時唾沫橫飛，躺下睡覺就喜歡纏繞身體，這是從蛇轉世而來； 說話就生氣發怒，不考察話語的含義，口中說出惡毒的話語，這是從鴆鳥（一種毒鳥）轉世而來； 喜歡獨自待著，貪吃，發出低沉的咕嚕聲，夜晚很少睡覺，這是從貓轉世而來； 喜歡穿墻打洞，進行偷竊，貪圖錢財，膽小怕事，也不分親疏關係，這是從老鼠轉世而來； 如果能深入觀察這些人的相貌，就會發現他們是從畜生道轉世而來。
第三種是餓鬼的相貌：
身體瘦長且充滿恐懼，用頭髮纏繞身體，衣服骯髒破舊，這是從餓鬼道轉世而來； 淫蕩放縱，吝嗇貪婪，嫉妒別人所得到的，不喜歡施捨，這是從餓鬼道轉世而來； 不孝順父母，家裡大大小小，動不動就爭吵打架，這是從餓鬼道轉世而來； 不相信真誠，所作所為，能力低下，見識短淺，這是從餓鬼道轉世而來； 聲音嘶啞，說話含糊不清，動不動就生氣發怒，吃飯時喜歡吃熱的，這是從餓鬼道轉世而來； 總是缺乏錢財，空虛貧困，醜陋不堪，被有智慧的人所嘲笑，這是從餓鬼道轉世而來； 家裡不供奉佛，不喜歡聽聞佛法，永遠斷絕了通往天道的道路，這是從餓鬼道轉世而來； 不教育妻子、兄弟姐妹，被人憎恨嫉妒，這是從餓鬼道轉世而來； 出生時就孤單無助，沒有人照顧，最終的歸宿也沒有人料理，無法脫離前世的因緣； 意志狹隘，不喜歡裝飾打扮，所作所為都醜陋不堪。
【English Translation】 English version Acting perversely and stubbornly, arguing forcefully and enduring insults; Being unfilial to parents, coming from the reincarnation of a cormorant (a type of bird), and not understanding the Dharma; Not knowing what is right or wrong, being foolish and deluded day and night, coming from the reincarnation of a sheep; Liking to lie, enjoying idle talk, often associating with powerful families, and being loved by many, coming from the reincarnation of a parrot; Acting rudely and impetuously, enjoying being in crowds, speaking a lot and being annoying, coming from the reincarnation of a myna bird; Walking slowly, having ulterior motives, often harming other living beings, coming from the reincarnation of a crane; Having a small body but being lustful, having an unstable will, being infatuated upon seeing beauty, coming from the reincarnation of a sparrow; Having red eyes, short teeth, spitting while speaking, and liking to wrap around the body while sleeping, coming from the reincarnation of a snake; Speaking with anger and rage, not examining the meaning of words, uttering venomous words, coming from the reincarnation of a poisonous bird; Liking to be alone, being greedy, making low grunting noises, sleeping little at night, coming from the reincarnation of a cat; Liking to break through walls and steal, being greedy for money, being timid and fearful, and not distinguishing between relatives and strangers, coming from the reincarnation of a rat; If one can deeply observe the appearance of these people, one will find that they come from the animal realm.
The third type is the appearance of a hungry ghost:
Having a long and thin body filled with fear, wrapping the body with hair, having dirty and tattered clothes, coming from the realm of hungry ghosts; Being lewd and unrestrained, stingy and greedy, jealous of what others have, disliking giving, coming from the realm of hungry ghosts; Being unfilial to parents, with family members constantly arguing and fighting, coming from the realm of hungry ghosts; Not believing in sincerity, with actions being weak and knowledge being shallow, coming from the realm of hungry ghosts; Having a hoarse voice, speaking unclearly, easily becoming angry, liking to eat hot food, coming from the realm of hungry ghosts; Always lacking wealth, being empty, poor, and ugly, being ridiculed by the wise, coming from the realm of hungry ghosts; Not worshipping the Buddha at home, disliking hearing the Dharma, forever cutting off the path to heaven, coming from the realm of hungry ghosts; Not teaching one's wife, brothers, and sisters, being hated and envied by others, coming from the realm of hungry ghosts; Being born alone and helpless, with no one to take care of them, with no one to manage their final affairs, unable to escape the karmic connections of the previous life; Having a narrow mind, disliking adornments, with actions being ugly and unpleasant.
從餓鬼來 所為不獲 所作事煩 人所驅逐 從餓鬼來 惑事喜敗 不審根原 不受人諫 從餓鬼來 不樂靜處 喜居廁溷 顏貌臭穢 從風神來 身大喜好 喜貪食肉 獨樂神祠 從閱叉來 健瞋合鬥 見物貪著 無有患忘 從閱叉來 見者毛豎 直前熟視 如似所失 從羅剎來 體狹皮薄 顏色和悅 聞樂喜欣 干沓和來 意好輕飄 香薰自涂 多諸伎術 干沓和來 恒喜歌舞 男女所傳 先語后笑 甄陀中來 情性柔耎 曉了時節 能斷漏結 真陀羅來 此餓鬼相 閱叉羅剎
第四修羅相者。
圓眼面方 黃體金髮 盡備伎術 阿須倫來 直前視地 無有疑難 見怨輒擊 阿須倫來 此是須倫 略說其相
第五人相者。
知趣所生 所執不忘 曉了事業 從人道來 解諸幻偽 己不為之 所作平等 從人道來 善惡之言 初不忘失 不信奸偽 從人道來 貪淫慳嫉 執心難捨 盡解方俗 從人道來 信意惠施 解法非法 心不偏彼 從人道來 不失時節 亦不懈怠 恭敬賢聖 從人道來 設見沙門 持戒多聞 至心承
【現代漢語翻譯】 現代漢語譯本 從餓鬼道來的人，做事總是得不到成功，所做的事情繁瑣不堪。 常被人驅趕，這是從餓鬼道來的表現。迷惑於事物，喜歡失敗，不明白事情的根源，不接受別人的勸告，這是從餓鬼道來的表現。 不喜歡安靜的地方，喜歡居住在廁所等污穢之處，容貌醜陋骯髒，這是從餓鬼道來的表現。 從風神道來的人，身體高大，喜歡美好的事物，喜歡貪吃肉食，獨自喜歡待在神祠里。 從閱叉（夜叉，一種守護神）道來的人，強健好鬥，見到東西就貪婪執著，沒有健忘癥。 從閱叉道來的人，見到人就毛髮豎立，直直地盯著看，好像丟了什麼東西一樣。 從羅剎（惡鬼）道來的人，身體瘦小，面板薄，臉色和悅，聽到音樂就高興。 干沓和（乾闥婆，一種天神）道來的人，心意輕浮，喜歡用香薰塗抹自己，有很多技藝。 干沓和道來的人，總是喜歡唱歌跳舞，男女之間互相傳授，先說話后笑。 甄陀中（緊陀羅，一種天神）道來的人，性情柔和，明白時節，能夠斷除煩惱。 真陀羅（緊那羅，一種天神）道來的人，以上是餓鬼、閱叉（夜叉）、羅剎（惡鬼）的相貌。
第四種是修羅（阿修羅，一種神道）的相貌： 眼睛圓大，面容方正，身體是黃色的，頭髮是金色的，精通各種技藝，這是從阿須倫（阿修羅）道來的表現。 總是直視地面，沒有疑問，見到仇人就攻擊，這是從阿須倫（阿修羅）道來的表現。以上是阿須倫（阿修羅）的簡略相貌。
第五種是人道的相貌： 知道自己從哪一道轉生而來，所記住的事情不會忘記，明白各種事業。 從人道來的人，瞭解各種虛假的偽裝，自己不做虛假的事情，所做的事情公平公正。 從人道來的人，對於善惡的言論，一開始就不會忘記，不相信奸詐虛偽的事情。 從人道來的人，貪婪、淫慾、吝嗇、嫉妒，內心執著難以捨棄，精通各地的風俗習慣。 從人道來的人，誠心誠意地佈施，明白什麼是符合佛法的，什麼是不符合佛法的，內心不會偏袒任何一方。 從人道來的人，不會錯過時節，也不會懈怠，恭敬賢人聖人。 從人道來的人，如果見到出家的沙門（修行者），持有戒律，博學多聞，會真心誠意地侍奉。
【English Translation】 English version Those who come from the realm of hungry ghosts (餓鬼, èguǐ) often fail in their endeavors, and their actions are cumbersome. They are often driven away by people, which is a sign of coming from the realm of hungry ghosts. They are deluded by things, like to fail, do not understand the root causes of things, and do not accept the advice of others, which are signs of coming from the realm of hungry ghosts. They do not like quiet places, prefer to live in dirty places like toilets, and have ugly and filthy appearances, which are signs of coming from the realm of hungry ghosts. Those who come from the realm of wind spirits (風神, fēngshén) are tall, like beautiful things, like to greedily eat meat, and like to stay alone in shrines. Those who come from the realm of Yakshas (閱叉, yuèchā) (a type of guardian deity) are strong and fond of fighting, and are greedy and attached to things they see, without forgetfulness. Those who come from the realm of Yakshas (閱叉, yuèchā) have their hair stand on end when they see people, stare straight ahead, as if they have lost something. Those who come from the realm of Rakshasas (羅剎, lu剎) (a type of demon) have thin bodies and skin, pleasant complexions, and are happy when they hear music. Those who come from the realm of Gandharvas (干沓和, gāndáhè) (a type of celestial musician) are light-minded, like to perfume themselves with incense, and have many skills. Those who come from the realm of Gandharvas (干沓和, gāndáhè) always like to sing and dance, which is passed down between men and women, and they speak before laughing. Those who come from the realm of Kimnaras (甄陀中, zhēntuózhōng) (a type of celestial musician) are gentle in nature, understand the seasons, and can cut off afflictions. Those who come from the realm of Kinnaras (真陀羅, zhēntuóluó), the above are the appearances of hungry ghosts, Yakshas (閱叉, yuèchā), and Rakshasas (羅剎, lu剎).
The fourth is the appearance of Asuras (修羅, xiūluó) (a type of demigod): They have round eyes, square faces, yellow bodies, golden hair, and are proficient in all kinds of skills, which are signs of coming from the realm of Asuras (阿須倫, āsūlún). They always look straight at the ground, have no doubts, and attack enemies when they see them, which are signs of coming from the realm of Asuras (阿須倫, āsūlún). The above is a brief description of the appearance of Asuras (阿須倫, āsūlún).
The fifth is the appearance of humans: They know which realm they are born from, do not forget what they have remembered, and understand various undertakings. Those who come from the human realm understand various false pretenses, do not do false things themselves, and do things fairly and justly. Those who come from the human realm do not forget good and evil words from the beginning, and do not believe in treacherous and false things. Those who come from the human realm are greedy, lustful, stingy, and jealous, have attachments in their hearts that are difficult to give up, and are proficient in the customs of various places. Those who come from the human realm give alms sincerely, understand what is in accordance with the Dharma and what is not in accordance with the Dharma, and do not favor any side in their hearts. Those who come from the human realm do not miss the seasons, are not lazy, and respect virtuous and holy people. Those who come from the human realm, if they see a monastic Shramana (沙門, shāmén) (practitioner) who holds precepts and is learned, will sincerely serve them.
事 從人道來 供事諸佛 正法眾僧 隨時聞法 從人道來 聞法能知 聞惡不為 速還泥洹 從人道來 此是人相 粗說其貌
第六天相者。
依須彌山 有五種天 本所造緣 其相不同 腰細腳粗 恒喜含笑 智者當察 從曲天來 意好微妙 少於資財 見斗則懼 從尸天來 身長體白 顏色端正 不好火光 從婆天來 常懷悅豫 聞惡不懅 不從彼受 從樂天來 思惟忍苦 好分別義 慈孝父母 毗沙天來 宿不樂家 喜游林藪 志念女色 從三天來 財寶雖多 生卑賤家 心樂清凈 從三天來 任己自行 所為不克 望斷愿達 從炎天來 意喜他淫 不守己妻 為鬼所使 他化天來 承事父母 恒法則義 己短彼受 兜率天來 非道求道 心無吝想 不樂在家 從梵天來 意願性質 恒貪睡眠 亦不解法 無想天來 六趣眾生 各有元本 性行不同 志操殊異
歸信緣第三
如那先比丘問佛經云。時有彌蘭王。問羅漢那先比丘言。人在世間作惡至百歲。臨欲死時念佛。死後生天。我不信是語。復言殺一眾生。死即入泥犁中。我亦不信是也
【現代漢語翻譯】 現代漢語譯本 事： 從人道而來，供養諸佛，尊重正法僧眾。 隨時聽聞佛法，從人道而來，聽聞佛法能夠明白事理。 聽到惡事不做，迅速證入涅槃（Nirvana，解脫）。從人道而來。 這些是人的相貌，粗略地說說他們的外貌。
第六天相：
依靠須彌山（Mount Sumeru），有五種天人，他們最初所造的因緣， 他們的相貌各不相同。腰細腳粗，總是喜歡含笑。 智者應當觀察，從曲天而來，心意美好而微妙， 缺少資財，見到爭鬥就害怕，從尸天而來。 身形修長，體色白皙，容顏端正，不喜歡火光， 從婆天而來，常常懷有喜悅，聽到惡事不恐懼， 不接受那些惡事的影響，從樂天而來，思惟忍受痛苦， 喜歡分辨義理，慈愛孝順父母，從毗沙天而來。 前世不喜歡居家，喜歡遊玩于林間草地，心思專注于女色， 從三天而來，即使財寶很多，也出生在卑賤的家庭， 內心喜歡清凈，從三天而來，任憑自己的意願行事， 所做的事情不能成功，希望斷絕，願望達成，從炎天而來。 心思喜歡別人的淫慾，不守護自己的妻子，被鬼所驅使， 從他化天而來，承事父母，總是遵循法則和義理， 自己有缺點卻接受別人的優點，從兜率天（Tushita Heaven）天而來，用不正當的方法求道， 心中沒有吝嗇的想法，不喜歡在家，從梵天（Brahma Heaven）而來。 心意願望和性質，總是貪睡，也不理解佛法， 從無想天（Asanjnasattva Heaven）而來，六道眾生，各有其根本來源， 性格行為不同，志向操守也各不相同。
歸信緣第三
如那先比丘（Nagasena Bhikkhu）問佛經所說。當時有彌蘭王（King Milinda），問羅漢那先比丘說：『人在世間作惡到一百歲，臨死的時候唸佛，死後就能昇天，我不相信這種說法。』又說：『殺害一個眾生，死後就墮入泥犁（Naraka，地獄）之中，我也不相信這種說法。』
【English Translation】 English version Affairs: Coming from the human realm, offering to all Buddhas, respecting the Right Dharma and the Sangha (community). Constantly listening to the Dharma, coming from the human realm, being able to understand principles upon hearing the Dharma. Hearing of evil deeds and not doing them, quickly attaining Nirvana (liberation). Coming from the human realm. These are the appearances of humans, roughly describing their features.
The Sixth Heavenly Appearances:
Relying on Mount Sumeru, there are five types of devas (gods), whose original causes and conditions, Their appearances are different. With slender waists and thick legs, they are always happy and smiling. The wise should observe, coming from the Curved Heaven, with good and subtle intentions, Lacking wealth, fearing conflict, coming from the Corpse Heaven. With long bodies and white skin, with upright and proper appearances, disliking firelight, Coming from the Mother Heaven, always cherishing joy, not fearing evil deeds, Not accepting those evil influences, coming from the Joyful Heaven, contemplating and enduring suffering, Liking to distinguish meanings, being kind and filial to parents, coming from the Vaishravana Heaven. In past lives, disliking to stay at home, liking to wander in forests and meadows, with minds focused on female beauty, Coming from the Three Heavens, even with much wealth, being born into humble families, With hearts that love purity, coming from the Three Heavens, acting according to one's own will, What is done cannot be accomplished, hope is cut off, wishes are fulfilled, coming from the Flame Heaven. Minds liking others' lust, not guarding one's own wife, being used by ghosts, Coming from the Other-Transformation Heaven, serving parents, always following the Dharma and righteousness, Accepting others' strengths while having one's own weaknesses, coming from the Tushita Heaven, seeking the Way through improper means, Having no stingy thoughts in their hearts, disliking being at home, coming from the Brahma Heaven. Intentions, wishes, and nature, always greedy for sleep, also not understanding the Dharma, Coming from the Asanjnasattva Heaven, the beings of the six realms, each has its original source, Their characters and behaviors are different, and their aspirations and integrity are also different.
The Third Cause of Taking Refuge and Believing
As the Nagasena Bhikkhu asked in the Buddha Sutra. At that time, there was King Milinda, who asked the Arhat Nagasena Bhikkhu, saying: 'If a person in the world does evil until the age of one hundred, and recites the Buddha's name when about to die, they will be reborn in heaven after death. I do not believe this statement.' He also said: 'If one kills a living being, they will fall into Naraka (hell) after death. I also do not believe this statement.'
。那先比丘問王。如人持小石置在水上。石浮耶沒耶。王言。其石沒也。那先言。如令持百枚大石置在船上。其船沒不。王言。不沒。那先言。船中百枚大石因船故不得沒。人雖有本惡。一時念佛。用是不入泥犁便生天上。何不信耶。其小石沒者。如人作惡不知佛經。死後便入泥犁。何不信耶。王言。善哉善哉。那先比丘言。如兩人俱死。一人生第七梵天。一人生罽賓國。此二人遠近雖異。死則一時俱到。如有一雙飛鳥。一于高樹上止。一于卑樹上止。兩鳥一時俱飛其影俱到地耳。那先比丘言。如愚人作惡得殃大。智人作惡得殃小。譬如燒鐵在地。一人知為燒鐵。一人不知。兩人俱取。然不知者手爛大。知者小壞。作惡亦爾。愚者不能自悔故。其殃得大。智者作惡。知不當為日自悔過故。其殃少耳。
又四品學經云。凡俗之人或有不如畜生。畜生或勝於人。所以者何。人作罪不止。死入地獄。罪畢始為餓鬼。餓鬼罪畢轉為畜生。畜生罪畢乃還為人。以畜生中畢罪。便得為人。是故當勤作善。奉三尊之教。長離三惡道受天人福。后長解脫。
又四十二章經云。佛言。天下有五難。貧窮佈施難。豪貴學道難。制命不死難。得睹佛經難。生值佛世難。
又雜譬喻經云。有十八事於世甚難。一值佛世難。二
【現代漢語翻譯】 現代漢語譯本：那先比丘（Nāgasena Bhikkhu，佛教僧侶）問國王：『如果有人拿一塊小石頭放在水上，石頭是浮起來還是沉下去呢？』國王說：『石頭會沉下去。』那先說：『如果讓人把一百塊大石頭放在船上，船會沉嗎？』國王說：『不會沉。』那先說：『船中的一百塊大石頭因為船的緣故才不會沉沒。人即使原本作惡，但如果一時念佛，因此就不會墮入泥犁（Niraya，地獄），而能往生天上。為什麼不相信呢？小石頭沉沒，就像人作惡卻不知道佛經，死後便會墮入泥犁。為什麼不相信呢？』國王說：『說得好，說得好。』 那先比丘說：『如果兩個人同時死去，一個往生到第七梵天（Seventh Brahmaloka，色界天），一個往生到罽賓國（Kashmir，古代地名）。這兩個地方距離雖然不同，但死去的那一刻是同時到達的。就像有一對飛鳥，一隻停在高樹上，一隻停在矮樹上，兩隻鳥同時起飛，它們的影子同時到達地面一樣。』 那先比丘說：『愚人作惡所得的災殃大，智人作惡所得的災殃小。譬如燒紅的鐵放在地上，一個人知道是燒紅的鐵，一個人不知道。兩個人都去拿，然而不知道的人手會被嚴重燒傷，知道的人只會受到輕微的傷害。作惡也是這樣，愚人不能自我懺悔，所以得到的災殃大。智人作惡，知道不應該做，每天自我懺悔，所以得到的災殃小。』 《四品學經》又說：『凡夫俗子有時還不如畜生，畜生有時勝過人。為什麼呢？人作惡不止，死後墮入地獄，罪業完畢后開始轉生為餓鬼，餓鬼罪業完畢後轉生為畜生，畜生罪業完畢后才能再轉生為人。因為在畜生道中結束了罪業，便能轉生為人。因此應當勤奮行善，奉行三尊（佛、法、僧）的教誨，永遠遠離三惡道（地獄、餓鬼、畜生），享受天人的福報，最終獲得解脫。』 《四十二章經》又說：『佛說，天下有五難：貧窮佈施難，豪貴學道難，捨棄生命不死難，得見佛經難，生逢佛世難。』 《雜譬喻經》又說：『世間有十八件事非常困難：一是值遇佛世難，二是……』
【English Translation】 English version: Nāgasena Bhikkhu (Nāgasena Bhikkhu, a Buddhist monk) asked the king: 'If someone takes a small stone and puts it on the water, will the stone float or sink?' The king said, 'The stone will sink.' Nāgasena said, 'If someone puts a hundred large stones on a boat, will the boat sink?' The king said, 'It will not sink.' Nāgasena said, 'The hundred large stones in the boat do not sink because of the boat. Even if a person originally does evil, if they recite the Buddha's name for a moment, they will not fall into Niraya (Niraya, hell) and will be reborn in heaven. Why don't you believe it? The small stone sinks, just like a person who does evil but does not know the Buddhist scriptures, and will fall into Niraya after death. Why don't you believe it?' The king said, 'Well said, well said.' Nāgasena Bhikkhu said: 'If two people die at the same time, one is reborn in the Seventh Brahmaloka (Seventh Brahmaloka, the realm of form in heavens), and the other is reborn in Kashmir (Kashmir, an ancient place name). Although the distances between these two places are different, they arrive at the same time at the moment of death. Just like a pair of flying birds, one perched on a tall tree and the other perched on a low tree, when the two birds fly at the same time, their shadows reach the ground at the same time.' Nāgasena Bhikkhu said: 'The calamity that a foolish person gets from doing evil is great, and the calamity that a wise person gets from doing evil is small. For example, if a piece of hot iron is placed on the ground, one person knows it is hot iron and the other does not. If both of them pick it up, the one who does not know will have their hand severely burned, while the one who knows will only suffer minor damage. It is the same with doing evil. A foolish person cannot repent, so the calamity they receive is great. A wise person knows that they should not do evil and repents every day, so the calamity they receive is small.' The 'Sì Pǐn Xué Jīng' (Four Grades of Learning Sutra) also says: 'Ordinary people are sometimes not as good as animals, and animals are sometimes better than people. Why? People who do evil without stopping will fall into hell after death. After their sins are exhausted, they will be reborn as hungry ghosts. After the sins of the hungry ghosts are exhausted, they will be reborn as animals. Only after the sins of the animals are exhausted can they be reborn as humans again. Because they have ended their sins in the animal realm, they can be reborn as humans. Therefore, one should diligently do good deeds, follow the teachings of the Three Jewels (Buddha, Dharma, Sangha), stay away from the three evil paths (hell, hungry ghosts, animals), enjoy the blessings of gods and humans, and ultimately attain liberation.' The 'Sìshí'èr Zhāng Jīng' (Sutra of Forty-two Chapters) also says: 'The Buddha said that there are five difficulties in the world: it is difficult for the poor to give alms, it is difficult for the rich and powerful to learn the Way, it is difficult to give up life and not die, it is difficult to see the Buddhist scriptures, and it is difficult to be born in the age of the Buddha.' The 'Zá Pìyù Jīng' (Miscellaneous Parables Sutra) also says: 'There are eighteen things in the world that are very difficult: first, it is difficult to encounter the age of the Buddha, second...'
正使值佛得為人難。三正使成人在中國生難。四正使在中國生種姓家難。五正使在種姓家。四支六情完具難。六正使四支六情完具。得財產難。七正使得財產值善知識難。八正使值善知識具智慧難。九正使得智慧具善心難。十正使得善心能佈施難。十一正使能佈施。欲得賢善有德人難。十二正使得賢善值有德人。往至其所難。十三正使至其所得宜適難。十四正使得宜適。得受聽說難。十五正使聽說。得正解智慧難。十六正使得解能受深經難。十七正使能受深經。得如說修行難。十八正使能受深經。得如說修行。得證聖果難。是為十八事難。
又罪業報應經偈云。
水流不常滿 火盛不久然 日出須臾沒 月滿已復缺 尊榮豪貴者 無常復過是
故知。人身難遇易失。以易失故不須生著。當知人身唸唸近死。如牽豬羊詣于屠所。故涅槃經云。觀是壽命。常為無量怨仇所繞。唸唸損減無有增長。猶如瀑水不得停住。亦如朝霧勢不久停。如囚趣市步步近死。
又摩耶經偈言。
譬如旃陀羅 驅牛就屠所 步步近死地 人命疾過是
又叔迦經中說。叔迦婆羅門子。白佛言。在家白衣。能修福德善根勝出家者。是事云何。佛言。我於此中不定答。出家或有不修善根。則不如在
【現代漢語翻譯】 現代漢語譯本： 『真正使得值遇佛法而獲得人身是困難的。』第一，『真正使得成就人身而在中國出生是困難的。』第二，『真正使得在中國出生于有種姓的家庭是困難的。』第三，『真正使得在有種姓的家庭中，四肢六情（四肢健全，六根完好）完備是困難的。』第四，『真正使得四肢六情完備，獲得財產是困難的。』第五，『真正使得獲得財產，值遇善知識（良師益友）是困難的。』第六，『真正使得值遇善知識，具備智慧是困難的。』第七，『真正使得獲得智慧，具備善良的心是困難的。』第八，『真正使得具備善良的心，能夠佈施是困難的。』第九，『真正使得能夠佈施，想要得到賢善有德之人是困難的。』第十，『真正使得得到賢善有德之人，前往到他們那裡是困難的。』第十一，『真正使得到達他們那裡，得到適宜的引導是困難的。』第十二，『真正使得得到適宜的引導，得到聽聞佛法的機會是困難的。』第十三，『真正使得聽聞佛法，得到正確的理解和智慧是困難的。』第十四，『真正使得得到理解，能夠接受深奧的經典是困難的。』第十五，『真正使得能夠接受深奧的經典，能夠如所說的那樣修行是困難的。』第十六，『真正使得能夠接受深奧的經典，能夠如所說的那樣修行，能夠證得聖果是困難的。』這就是十八件困難的事情。
《罪業報應經》中的偈語說：
『水流不會總是滿盈，火焰旺盛不會持續很久，太陽升起片刻就會落下，月亮圓滿之後又會殘缺，尊貴榮耀的人，他們的無常變化比這些還要快。』
因此可知，人身難以獲得而容易失去。因為容易失去，所以不需要對它產生執著。應當知道人身時時刻刻都在接近死亡，就像牽著豬羊前往屠宰場一樣。所以《涅槃經》中說：『觀察這壽命，常常被無量的怨仇所圍繞，時時刻刻都在損減而沒有增長，猶如瀑布的水不得停住，也像早晨的霧氣勢不久停，如同囚犯走向刑場，每一步都在接近死亡。』
《摩耶經》中的偈語說：
『譬如旃陀羅（古印度一種從事低下職業的種姓）驅趕牛前往屠宰場，每一步都在接近死亡之地，人的壽命流逝比這還要快。』
又《叔迦經》中說，叔迦（人名）婆羅門（古印度祭司階層）的兒子，問佛說：『在家的白衣（在家居士），能夠修習福德善根勝過出家之人嗎？』佛說：『我對此不作定論，出家人或許有不修習善根的，那就不如在家之人。』
【English Translation】 English version: 'It is truly difficult to encounter the Buddha's teachings and obtain a human body.' First, 'It is truly difficult to achieve a human body and be born in China.' Second, 'It is truly difficult to be born into a family with a caste in China.' Third, 'It is truly difficult to have complete limbs and six senses (complete limbs and intact six roots) in a family with a caste.' Fourth, 'It is truly difficult to have complete limbs and six senses and obtain property.' Fifth, 'It is truly difficult to obtain property and encounter good advisors (beneficial teachers and friends).' Sixth, 'It is truly difficult to encounter good advisors and possess wisdom.' Seventh, 'It is truly difficult to obtain wisdom and possess a kind heart.' Eighth, 'It is truly difficult to possess a kind heart and be able to give alms.' Ninth, 'It is truly difficult to be able to give alms and desire to obtain virtuous and virtuous people.' Tenth, 'It is truly difficult to obtain virtuous and virtuous people and go to them.' Eleventh, 'It is truly difficult to reach them and receive appropriate guidance.' Twelfth, 'It is truly difficult to receive appropriate guidance and have the opportunity to hear the Dharma.' Thirteenth, 'It is truly difficult to hear the Dharma and obtain correct understanding and wisdom.' Fourteenth, 'It is truly difficult to obtain understanding and be able to accept profound scriptures.' Fifteenth, 'It is truly difficult to be able to accept profound scriptures and be able to practice as it is said.' Sixteenth, 'It is truly difficult to be able to accept profound scriptures, be able to practice as it is said, and be able to attain the holy fruit.' These are the eighteen difficult things.
The verse in the 'Sutra of Retribution for Sins' says:
'The flow of water is not always full, the fire is strong and will not last long, the sun rises for a moment and then sets, the moon is full and then wanes, the noble and honorable people, their impermanence is even faster than these.'
Therefore, it is known that the human body is difficult to obtain and easy to lose. Because it is easy to lose, there is no need to be attached to it. It should be known that the human body is approaching death at every moment, just like leading pigs and sheep to the slaughterhouse. Therefore, the 'Nirvana Sutra' says: 'Observe this life, it is often surrounded by countless enemies, it is decreasing every moment and not increasing, like the water of a waterfall that cannot stop, like the morning mist that does not last long, like a prisoner walking to the execution ground, every step is approaching death.'
The verse in the 'Maya Sutra' says:
'For example, a Chandala (an untouchable caste in ancient India) drives cattle to the slaughterhouse, every step is approaching the land of death, the passing of human life is even faster than this.'
Also, in the 'Shujia Sutra', Shujia (name of a person), the son of a Brahmin (priestly class in ancient India), asked the Buddha: 'Can a white-clothed layman (a lay Buddhist) cultivate more merit and good roots than a monk?' The Buddha said: 'I will not make a definite answer on this, perhaps some monks do not cultivate good roots, then they are not as good as lay people.'
家。在家能修則勝出家(為判而言出家之人明解法多故勝在家希故故說不如出家人也)又三千威儀云。出家人所作業務者。一者坐禪。二者誦經法。三者勸化眾事。若具足作三業者。是應出家人法。若不行者。徒生徒死唯有受罪之因。又百喻經云。昔有一人。事須火用及以冷水。即便宿火以燥灌盛水置於火上。后欲取火而火都滅。欲取冷水而水復熱。火及冷水二事俱失。世間之人。入佛法中出家求道。既得出家。還念妻子五欲之樂。由是之故失其功德之火。兼失持戒之水。念欲之人亦復如是。
頌曰。
善惡相異 聖凡道合 五陰雖同 六道乖法 占候觀色 各知先業 苦樂殊形 孰能止遏
諸經要集卷第十七 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第十八
西明寺沙門釋道世集
地獄部第二十八(此有八部)述意緣會名緣受報緣時量緣典主緣王都緣業因緣誡勖緣
述意緣第一
夫擁其流者。未若杜其源。揚其湯者。未若撲其火。何者。源出於水。源未杜而水不窮。火沸于湯。火未撲而湯詎息。故有杜源之客。不擁流而自干。撲火之賓。不揚湯而自止。類斯而談。可得詳矣。如厭其果者。未若挹其因。怖其苦者。豈若懲其
【現代漢語翻譯】 現代漢語譯本：
在家修行如果能勝過出家修行，那是因為在家修行的人很少能明白佛法，而出家修行的人更容易明白佛法，所以說在家修行勝過出家修行的情況很少見。另外，《三千威儀》中說，出家人應該做的事務有：一是坐禪，二是誦經說法，三是勸導化度眾生。如果能具足這三件事，才是合格的出家人。如果不能做到，只是徒然地活著死去，只有受罪的因果。還有《百喻經》中說，從前有一個人，需要用火和冷水，就把火種放在乾燥的草里，把水放在火上燒。後來想要取火，火卻滅了；想要取冷水，水卻熱了。火和冷水兩件事都失去了。世間之人，進入佛法中出家求道，既然已經出家，還想著妻子和五欲之樂。因為這個緣故，失去了功德之火，也失去了持戒之水。貪戀慾望的人也是這樣。
頌曰：
善惡的性質不同，聖人和凡人的道路卻能匯合。五陰（色、受、想、行、識）雖然相同，六道（天、人、阿修羅、地獄、餓鬼、畜生）卻違背佛法。通過占卜和觀察氣色，各自可以知道前世的業力。苦和樂的形態不同，誰能夠阻止和遏制呢？
《諸經要集》卷第十七 大正藏第54冊 No. 2123 《諸經要集》
《諸經要集》卷第十八
西明寺沙門釋道世集
地獄部第二十八（這裡有八個部分）：述意緣、會名緣、受報緣、時量緣、典主緣、王都緣、業因緣、誡勖緣。
述意緣第一
想要阻止水流，不如堵住源頭；想要停止沸騰的湯，不如撲滅火焰。為什麼呢？因為水出自源頭，源頭不堵住，水就不會窮盡；湯因為火而沸騰，火不撲滅，湯就不會停止。所以有堵住源頭的人，不疏導水流而水自然乾涸；有撲滅火焰的人，不揚湯而湯自然停止。像這樣的道理，可以詳細地瞭解。想要厭惡惡果，不如消除惡因；害怕痛苦，不如懲戒自己的惡行。
【English Translation】 English version:
Being able to cultivate at home and surpass those who have left home (it is said that those who have left home understand the Dharma more clearly, hence it is rare for those at home to surpass them, therefore it is said to be not as good as those who have left home). Furthermore, the 'Three Thousand Dignities' states: The duties of those who have left home are: first, to practice meditation; second, to recite scriptures and preach the Dharma; third, to encourage and convert all beings. If one can fulfill these three duties, then one is a qualified person who has left home. If one cannot do so, one merely lives and dies in vain, only receiving the cause of suffering. Moreover, the 'Hundred Parables Sutra' states: Once upon a time, there was a person who needed fire and cold water. He kept the embers in dry grass and placed water in a container over the fire. Later, when he wanted to get fire, the fire had gone out; when he wanted to get cold water, the water had become hot. He lost both the fire and the cold water. People in the world, entering the Buddha Dharma to leave home and seek the Way, having already left home, still think of their wives and children and the pleasures of the five desires. Because of this reason, they lose the fire of merit and also lose the water of upholding precepts. Those who are attached to desires are also like this.
Verse:
Good and evil are different in nature, but the paths of sages and ordinary people can converge. Although the five skandhas (form, feeling, perception, volition, consciousness) are the same, the six realms (devas, humans, asuras, hell beings, hungry ghosts, animals) violate the Dharma. Through divination and observing appearances, one can know one's past karma. The forms of suffering and happiness are different, who can stop and restrain them?
Collected Essentials from Various Sutras, Volume 17 Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 18
Compiled by Shramana Shi Daoshi of Ximing Temple
Section on Hells, Twenty-eighth (This has eight parts): Explaining the Meaning of Conditions, Association of Names, Conditions of Receiving Retribution, Conditions of Time Duration, Conditions of the Lord of Hells, Conditions of the Royal City, Conditions of Karmic Causes, Conditions of Admonishment.
Explaining the Meaning of Conditions, First
To stop the flow, it is better to block the source; to stop the boiling soup, it is better to extinguish the fire. Why? Because water comes from the source, if the source is not blocked, the water will not be exhausted; soup boils because of fire, if the fire is not extinguished, the soup will not stop. Therefore, there are those who block the source, and the water naturally dries up without diverting the flow; there are those who extinguish the fire, and the soup naturally stops without stirring it. Such principles can be understood in detail. If you want to detest the bad fruit, it is better to eliminate the bad cause; if you fear suffering, it is better to punish your evil deeds.
惡。因資于果。因未絕而果不窮。惡生於苦。惡未懲而苦詎息。故使絕因之士。不厭果而自亡。懲惡之賢。不怖苦而自離。凡百君子。書其誡歟。
會名緣第二
問曰。云何名地獄耶。答曰。依立世阿毗曇論云。梵名泥黎耶以無戲樂故又無喜樂故。又無行出故。又無福德故。又因不除離惡業故。于中生。復說。此道于欲界中最為下劣。名曰非道。因是事故。故說地獄名泥黎耶。如婆沙論中。名不自在。謂彼罪人。為獄卒阿傍之所拘制。不得自在。故名地獄。亦名不可愛樂。故名地獄。又地者底也。謂下底。萬物之中地最在下。故名為底也。獄其局也。局謂拘局不得自在。故名地獄。又名泥犁者梵音。此名無有。謂彼獄中無有義利。名無有也。
問曰。地獄多種或在地下。或處地上。或居虛空。何故併名地獄。答曰。舊翻地獄。名狹處局不攝地空。今依新翻經論。梵本正音名那落迦。或云捺落迦。此總攝人。處苦集故名捺落迦。又新婆沙論云。問何故彼趣名捺落迦。答彼諸有情。無悅無愛無味無利無喜樂。故名那落迦。或有說者。由彼先時造作增長。增上暴惡身語意惡行。往彼令彼相續故名捺落迦。有說彼趣以顛墜故名捺落迦。如有頌言。
顛墜于地獄 足上頭歸下 由譭謗諸佛 樂寂修
【現代漢語翻譯】 現代漢語譯本：作惡是種因，受苦是結果。如果惡因不絕，那麼苦果就不會停止。罪惡產生於痛苦之中，如果罪惡沒有受到懲罰，那麼痛苦又怎麼會停止呢？所以那些想要斷絕惡因的人，不會因為畏懼苦果而逃避，而是會主動消除惡因；懲戒罪惡的賢人，不會因為害怕痛苦而退縮，而是會主動遠離罪惡。希望各位君子，將這些話牢記在心，作為自己的警戒。
會名緣第二
問：為什麼叫做『地獄』（Niraya）呢？ 答：根據《立世阿毗曇論》所說，『泥黎耶』（Niraya）是梵語，意思是『沒有戲樂』，『沒有喜樂』，『沒有出路』，『沒有福德』，『因為不能去除惡業』。眾生因此而生於其中。還說，此道在欲界中最為下劣，被稱為『非道』。因為這個緣故，所以說地獄叫做『泥黎耶』（Niraya）。如《婆沙論》中所說，也叫做『不自在』，指的是那些罪人，被獄卒阿傍所拘禁，不得自由，所以叫做地獄。也叫做『不可愛樂』，所以叫做地獄。『地』（地獄）的意思是『底』，指最下端。萬物之中，地處在最下，所以叫做『底』。『獄』的意思是『侷限』，指被拘禁而不得自由，所以叫做地獄。又名『泥犁』（Niraya）是梵語的音譯，這裡的意思是『沒有』，指的是地獄中沒有任何利益，所以叫做『沒有』。
問：地獄有很多種，有的在地下，有的在地上，有的在虛空中，為什麼都叫做地獄呢？ 答：舊的翻譯將地獄翻譯為『狹處』，不能涵蓋地上和空中。現在根據新翻譯的經論，梵語的正確發音是『那落迦』（Naraka），或者『捺落迦』（Naraka），這個詞總括了所有受苦的地方，因為是人受苦聚集的地方，所以叫做『捺落迦』（Naraka）。另外，新的《婆沙論》中說：問：為什麼那個地方叫做『捺落迦』（Naraka）呢？答：因為那裡的眾生，沒有喜悅，沒有愛，沒有樂趣，沒有利益，沒有快樂，所以叫做『那落迦』（Naraka）。或者有人說，因為他們先前造作增長了極度暴惡的身語意惡行，前往那裡並使之相續，所以叫做『捺落迦』（Naraka）。有人說，那個地方因為顛倒墜落，所以叫做『捺落迦』（Naraka）。如頌中所說：
顛墜于地獄，足上頭歸下，由譭謗諸佛，樂寂靜修。
【English Translation】 English version: Evil is the cause, and suffering is the result. If the cause of evil is not eradicated, the result of suffering will not cease. Evil arises from suffering, and if evil is not punished, how can suffering stop? Therefore, those who seek to eliminate the cause of evil do not avoid it out of fear of suffering, but actively eliminate the cause; the virtuous who punish evil do not shrink back out of fear of suffering, but actively distance themselves from evil. May all gentlemen remember these words and take them as a warning.
Chapter Two: Explanation of the Name
Question: Why is it called 'Niraya' (地獄, hell)? Answer: According to the Abhidharma of the Establishment of the World, the Sanskrit name 'Niraya' (泥黎耶) means 'without amusement,' 'without joy,' 'without escape,' 'without merit,' and 'because evil karma cannot be removed.' Beings are born there for these reasons. It is also said that this path is the lowest in the desire realm and is called 'non-path.' For this reason, it is said that hell is called 'Niraya' (泥黎耶). As stated in the Vibhasa, it is also called 'not free,' referring to those sinners who are imprisoned by the hell-warden Abang and are not free, so it is called hell. It is also called 'unlovable,' so it is called hell. 'Di' (地, earth) means 'bottom,' referring to the lowest point. Among all things, the earth is the lowest, so it is called 'bottom.' 'Yu' (獄, prison) means 'restriction,' referring to being imprisoned and not being free, so it is called hell. It is also called 'Niraya' (泥犁), which is a transliteration of the Sanskrit word, meaning 'without,' referring to the fact that there is no benefit in hell, so it is called 'without.'
Question: There are many kinds of hells, some underground, some on the ground, and some in the sky. Why are they all called hells? Answer: The old translation translates hell as 'narrow place,' which does not cover the ground and the sky. According to the newly translated scriptures and treatises, the correct pronunciation of the Sanskrit word is 'Naraka' (那落迦), or 'Narakah' (捺落迦). This word encompasses all places of suffering, because it is a place where people gather to suffer, so it is called 'Naraka' (那落迦). In addition, the new Vibhasa says: Question: Why is that place called 'Naraka' (捺落迦)? Answer: Because the beings there have no joy, no love, no taste, no benefit, and no happiness, so it is called 'Naraka' (那落迦). Or some say that because they previously created and increased extremely violent evil deeds of body, speech, and mind, and go there and continue them, it is called 'Naraka' (捺落迦). Some say that that place is called 'Naraka' (捺落迦) because of its inverted fall. As the verse says:
Falling into hell, feet up and head down, due to slandering the Buddhas, who delight in quiet cultivation.
苦行
有說捺落名人。迦名為惡。惡人生彼處故。名捺落迦。問何故。最下大者。名無間耶。答彼處恒受苦受。無喜樂間。故名無間。問餘地獄中。豈有歌舞飲食。受喜樂異熟故。不名無間耶。答餘地獄中。雖無異熟喜樂。而有等流喜樂。如於施設論說。等活地獄中。有時涼風所吹血肉還生。有時出聲唱等活。彼諸有情欻然還活。唯于如是血肉生時。及還活時。暫生喜樂間苦受。故不名無間也。
受報緣第三
如新婆沙論云。問曰。地獄在何處。答曰。多分在此贍部洲下。云何安立。有說。從此洲下四萬逾繕那。至無間地獄底。無間地獄。縱廣高下各二萬逾繕那。次上一萬九千逾繕那中。安立餘七地獄。謂次上有極熱地獄。次上有熱地獄。次上有大㘁叫地獄。次上有㘁叫地獄。次上有眾合地獄。次上有黑繩地獄。次上有等活地獄。此七地獄。一一縱廣萬逾繕那。次上余有一千逾繕那。五百逾繕那是白墡。五百逾繕那是泥。有說。從此泥下。有無間地獄在於中央。餘七地獄週迴圍繞。如今聚落圍繞大城。問曰。若爾施設論說。當云何通。如說。贍部洲。周圍六千逾繕那。三逾繕那半。一一地獄其量廣大。云何於此洲下得相容受。答曰。此贍部洲上尖下闊。猶如谷聚故得容受。由此經中說四大海漸入漸
【現代漢語翻譯】 現代漢語譯本 苦行
有人說捺落迦（Naraka，地獄）這個名字，迦（Ka）的意思是惡，惡人出生在那裡，所以叫做捺落迦（Naraka，地獄）。問：為什麼最下層最大的地獄，叫做無間（Avīci）地獄呢？答：因為在那裡總是遭受痛苦，沒有喜樂的間隙，所以叫做無間（Avīci）。問：其他的地獄中，難道有歌舞飲食，感受喜樂的異熟果報，所以不叫做無間（Avīci）地獄嗎？答：其他的地獄中，雖然沒有異熟的喜樂，但是有等流的喜樂。例如在《施設論》中說，等活地獄中，有時涼風吹拂，血肉還會重新生長；有時發出聲音唱『等活』，那些有情忽然還活過來。只有在像這樣血肉生長時，以及還活過來時，暫時產生喜樂，間斷了痛苦的感受，所以不叫做無間（Avīci）地獄。
受報緣第三
如《新婆沙論》所說。問：地獄在什麼地方？答：大多是在這贍部洲（Jambudvīpa，閻浮提）之下。如何安置呢？有人說：從這贍部洲（Jambudvīpa，閻浮提）下四萬逾繕那（Yojana，由旬），到達無間（Avīci）地獄的底部。無間（Avīci）地獄，縱、廣、高、下各有二萬逾繕那（Yojana，由旬）。再往上一萬九千逾繕那（Yojana，由旬）中，安置其餘七個地獄，也就是依次往上有極熱地獄、熱地獄、大㘁叫地獄、㘁叫地獄、眾合地獄、黑繩地獄、等活地獄。這七個地獄，每一個縱廣都是一萬逾繕那（Yojana，由旬）。再往上餘下一千逾繕那（Yojana，由旬），五百逾繕那（Yojana，由旬）是白墡，五百逾繕那（Yojana，由旬）是泥。有人說：從這泥土之下，無間（Avīci）地獄位於中央，其餘七個地獄在周圍圍繞，就像村落圍繞大城一樣。問：如果這樣，那麼《施設論》的說法，應當如何解釋呢？如說：贍部洲（Jambudvīpa，閻浮提）周圍六千逾繕那（Yojana，由旬），三個半逾繕那（Yojana，由旬），每一個地獄的量都廣大，如何在這贍部洲（Jambudvīpa，閻浮提）下能夠相互容納呢？答：這贍部洲（Jambudvīpa，閻浮提）上尖下寬，就像谷堆一樣，所以能夠容納。因此經中說四大海漸入漸
【English Translation】 English version Ascetic Practices
Some say the name Naraka (地獄, hell). Ka means evil. Evil people are born there, hence the name Naraka (地獄, hell). Question: Why is the lowest and largest hell called Avīci (無間, uninterrupted) hell? Answer: Because there, one constantly suffers without any interval of joy or pleasure, hence it is called Avīci (無間, uninterrupted). Question: In other hells, are there singing, dancing, food, and drink, experiencing the ripened results of joy and pleasure, so they are not called Avīci (無間, uninterrupted)? Answer: In other hells, although there is no ripened joy or pleasure, there is resultant joy. For example, in the Treatise on Establishments, it is said that in the Saṃjīva (等活, reviving) hell, sometimes a cool breeze blows, and flesh and blood are reborn; sometimes a voice cries out 'Saṃjīva (等活, reviving)!' and those beings suddenly revive. Only at the time when flesh and blood are reborn, and when they revive, do they temporarily experience joy, interrupting the suffering, so it is not called Avīci (無間, uninterrupted).
The Third Chapter on the Causes of Retribution
As the New Vibhāṣā Treatise says: Question: Where are the hells located? Answer: Mostly below this Jambudvīpa (贍部洲, continent of Jambu). How are they arranged? Some say: From below this Jambudvīpa (贍部洲, continent of Jambu), forty thousand Yojana (逾繕那, a unit of distance) to the bottom of the Avīci (無間, uninterrupted) hell. The Avīci (無間, uninterrupted) hell is twenty thousand Yojana (逾繕那, a unit of distance) in length, width, height, and depth. Above that, in nineteen thousand Yojana (逾繕那, a unit of distance), the remaining seven hells are arranged, namely, successively above are the Tapana (極熱, extremely hot) hell, the Uṣṇa (熱, hot) hell, the Mahāraurava (大㘁叫, great screaming) hell, the Raurava (㘁叫, screaming) hell, the Saṃghāta (眾合, crushing) hell, the Kālasūtra (黑繩, black rope) hell, and the Saṃjīva (等活, reviving) hell. Each of these seven hells is ten thousand Yojana (逾繕那, a unit of distance) in length and width. Above that, there remains one thousand Yojana (逾繕那, a unit of distance), five hundred Yojana (逾繕那, a unit of distance) is white clay, and five hundred Yojana (逾繕那, a unit of distance) is mud. Some say: Below this mud, the Avīci (無間, uninterrupted) hell is located in the center, and the remaining seven hells surround it, just as villages surround a large city. Question: If so, how should the statement in the Treatise on Establishments be reconciled? As it says: Jambudvīpa (贍部洲, continent of Jambu) is six thousand Yojana (逾繕那, a unit of distance) in circumference, and three and a half Yojana (逾繕那, a unit of distance), each hell is vast in size, how can they be accommodated below this Jambudvīpa (贍部洲, continent of Jambu)? Answer: This Jambudvīpa (贍部洲, continent of Jambu) is narrow at the top and wide at the bottom, like a pile of grain, so it can be accommodated. Therefore, the sutra says that the four great oceans gradually enter and gradually
深。又一一大地獄。有十六增。謂各有四門。一一門外各有四增。一煻煨增。謂此增內煻煨沒膝。二尸糞增。謂此增內尸糞泥滿。三鋒刃增。謂此增內復有三種。一刀刃路。謂於此中。仰布刀刃以為道路。二劍葉林。謂此林上純以鋸利劍刃為葉。三鐵刺林。謂此林上有利鐵刺。長十六指。刀刃路等。三種雖殊而鐵林同。故此增攝四烈大河。謂此增內。有四。大河熱堿水。並本地獄。以為十七。如是八大地獄並諸眷屬。便有一百三十六所。是故經說有一百三十六捺落迦。故長阿含經云。大地獄其數總八。其八地獄。各有十六小地獄圍繞。如四天下外。有八萬天下而圍繞。八萬天下外復有大海。海外復有大金剛山。山外復有山。亦名金剛(樓炭經云大鐵圍山)二山中間。日月神天威光並不照。八大地獄者。一想。二黑繩。三堆壓。四叫喚。五大叫喚。六燒炙。七大燒灸。八無間(樓炭反余經名有不同者由翻有訛正大意並同)第一想地獄十六者。其中眾生。手生鐵爪遞相嗔忿。以爪相攫應手肉墮。想以為死。故名其想。複次其中眾生懷毒害想。手執刀劍遞相斫刺。㓟剝臠割身碎在地。想謂為死。冷風來吹復活起。彼自想言。我今已活。久受罪已出想地獄。慞惶求赦。不覺忽到黑沙地獄。熱風暴起吹熱黑沙。來著其身燒皮徹骨
【現代漢語翻譯】 現代漢語譯本 深。又一一大地獄，有十六增。指的是每個大地獄各有四門，每一門外各有四增。 一、煻煨增：指這個區域內，到處都是沒過膝蓋的熾熱灰燼。 二、尸糞增：指這個區域內，到處都是堆積如泥的屍體糞便。 三、鋒刃增：指這個區域內又有三種不同的景象： 1. 刀刃路：指這個區域中，仰面朝上佈滿刀刃，形成道路。 2. 劍葉林：指這片森林的樹木，樹葉都是鋒利的劍刃。 3. 鐵刺林：指這片森林的樹木上長滿鋒利的鐵刺，長達十六指。 刀刃路等三種景象雖然不同，但都屬於鐵林。因此，這個區域包含了四條猛烈的大河，這些大河中流淌著滾燙的堿水。加上本地獄，總共有十七處。 像這樣，八大地獄及其眷屬，總共有一百三十六處。所以經書上說有一百三十六捺落迦（Narakas，地獄）。 因此，《長阿含經》說：大地獄總共有八個，這八個地獄，各自有十六個小地獄圍繞，就像四大天下之外，有八萬個天下圍繞一樣。八萬個天下之外，還有大海，海外還有大金剛山。山外還有山，也叫金剛（《樓炭經》中稱為大鐵圍山）。兩山之間，日月神天的威光都無法照到。 八大地獄分別是：一、想地獄；二、黑繩地獄；三、堆壓地獄；四、叫喚地獄；五、大叫喚地獄；六、燒炙地獄；七、大燒灸地獄；八、無間地獄（《樓炭經》的名稱與其他經典不同，是因為翻譯有誤差，但主要意思相同）。 第一想地獄的十六個區域中，其中的眾生，手上長出鐵爪，互相嗔恨忿怒，用爪子互相抓撓，一抓下去肉就掉落，他們以為自己死了，所以叫做想地獄。其次，其中的眾生懷有惡毒的念頭，手持刀劍互相砍殺，剝皮割肉，身體碎裂倒在地上，他們以為自己死了。這時，冷風吹來，他們又復活了。他們自己想著說：『我現在活了，受罪很久了，終於可以離開想地獄了。』他們驚慌地尋求赦免，不知不覺地來到了黑沙地獄。熱風猛烈地吹起，吹起滾燙的黑沙，落在他們身上，燒焦面板，穿透骨頭。
【English Translation】 English version Deep. Furthermore, there is one great hell, with sixteen augmentations. This means that each great hell has four gates, and each gate has four augmentations outside it. 1. Embers Augmentation: This refers to an area where embers are knee-deep. 2. Corpse-Feces Augmentation: This refers to an area filled with mud-like corpse feces. 3. Sharp-Edge Augmentation: This refers to an area with three different aspects: 1. Blade Road: This refers to a road paved with blades facing upwards. 2. Sword-Leaf Forest: This refers to a forest where the leaves of the trees are sharp sword blades. 3. Iron-Thorn Forest: This refers to a forest where the trees have sharp iron thorns, sixteen fingers in length. Although the Blade Road and the other two aspects are different, they all belong to the iron forest. Therefore, this augmentation includes four fierce great rivers, which flow with hot alkaline water. Including the local hell, there are seventeen places in total. Like this, the eight great hells and their retinues amount to one hundred and thirty-six places. Therefore, the scriptures say there are one hundred and thirty-six Narakas (hells). Thus, the Dirgha Agama Sutra says: There are eight great hells in total, and each of these eight hells is surrounded by sixteen smaller hells, just as the four great continents are surrounded by eighty thousand continents. Outside the eighty thousand continents, there is also a great ocean, and outside the ocean, there is the Great Vajra Mountain. Outside the mountain, there is another mountain, also called Vajra (the Lou Tan Sutra calls it the Great Iron Encircling Mountain). Between the two mountains, the majestic light of the sun, moon, and gods cannot reach. The eight great hells are: 1. Thought Hell; 2. Black Rope Hell; 3. Crushing Hell; 4. Crying Hell; 5. Great Crying Hell; 6. Burning Hell; 7. Great Burning Hell; 8. Avici (uninterrupted) Hell (the names in the Lou Tan Sutra are different from other scriptures due to translation errors, but the main meaning is the same). In the sixteen areas of the first Thought Hell, the beings there grow iron claws on their hands and hate each other. They claw at each other, and the flesh falls off as soon as they claw. They think they are dead, so it is called Thought Hell. Furthermore, the beings there harbor poisonous thoughts, holding swords and stabbing each other, skinning and cutting flesh, and their bodies are shattered on the ground. They think they are dead. At this time, a cold wind blows, and they are revived. They think to themselves, 'I am alive now, I have suffered for a long time, and I can finally leave the Thought Hell.' They frantically seek forgiveness and unknowingly arrive at the Black Sand Hell. A hot wind rises violently, blowing hot black sand, which lands on their bodies, burning their skin and penetrating their bones.
。身中焰起迴旋周還。身燒燋爛。其罪未畢。故使不死久受苦已。出黑沙地獄。到沸𡱁地獄。有沸𡱁鐵丸自然滿前。驅迫罪人使抱鐵丸。燒其身手足。復使撮著口中。從咽至腹。通徹下過無不燋爛。有鐵嘴蟲唼肉達髓。苦毒無量。受罪未畢復不肯死。久受苦已。出沸𡱁獄。到鐵釘地獄。獄卒撲之偃熱鐵上。舒展其身以釘釘手足。周遍身體盡五百釘。苦毒號吟。猶不復死。久受苦已。出鐵釘地獄。到飢餓地獄。即撲熱鐵上銷銅灌口。從咽至腹。通徹下過無不燋爛。餘罪未盡猶復不死。久受苦已出饑地獄。到渴地獄。即撲熱鐵上。以鐵丸著其口中燒其唇口。通徹下過無不燋爛苦毒啼哭。久受苦已出渴地獄。到一銅鍑地獄。獄卒怒目。捉罪人足倒捉鍑中。隨湯涌沸上下回旋。身壞爛熟萬苦並至。故令猶不死。久受苦已出一銅鍑獄。至多銅鍑地獄。捉罪人足倒捉鍑中。隨湯涌沸上下回旋。舉身爛壞。以鐵鉤取置余鍑中。悲叫苦毒故使不死。久受苦已出多銅鍑獄。至石磨地獄。捉彼罪人。撲熱石上舒展手足。以大熱石壓其身上。迴轉揩磨骨肉糜碎。苦毒切痛故使不死。久受苦已出石磨獄。至膿血地獄。膿血沸涌。罪人于中東西馳走。湯其身體頭面爛壞。又取膿血食之。通徹下過苦毒難忍。故令不死。久受苦已乃出膿血獄。至量火
地獄。有大火聚。其火焰熾驅迫罪人。手把熱鐵升以量火聚。遍燒身體。苦毒熱痛吟呻號哭。故令不死。久受苦已出量火獄。到灰河地獄。縱廣深淺各五百由旬。灰湯涌沸惡氣蓬潡。回波相博聲響可畏。從底至上鐵刺縱橫。其河岸上有劍樹林。枝葉華實皆是刀劍。罪人入河。隨波上下回覆沉沒。鐵刺刺身內外通徹。膿血流出苦痛萬端。故令不死。乃出灰河至彼岸上。到劍割刺身體傷壞。復有豺狼。來嚙罪人生食其肉。走上劍樹劍刃下向。下劍樹時劍刀上向。手攀手絕。足踏足斷。皮肉墮落唯有白骨。筋脈相連。時劍樹上。有鐵嘴烏啄頭食腦。苦毒號叫故使不死。還入灰河隨波沉沒。鐵刺刺身苦毒萬端。皮肉爛壞膿血流出。唯有白骨浮漂于外。冷風來吹尋便起立。宿對所牽。不覺忽至鐵丸地獄。有熱鐵丸獄鬼驅捉走。手足爛壞舉身火然。萬毒並至故令不死。久受苦已乃出鐵丸獄。至斤斧地獄。捉此罪人撲熱鐵上。以熱鐵斤斧。斫其手足耳鼻身體。苦毒號叫。猶復不死久受罪已出斤斧獄。至豺狼地獄。有群豺狼競來躋嚙。肉墮骨傷膿血流出。苦痛萬端故令不死。久受苦已乃出豺狼獄。至劍樹地獄。入彼劍林有暴風起。吹劍樹葉墮其身上。頭面身體無不傷壞。有鐵嘴烏啄其兩目。苦痛悲號故使不死。久受苦已乃出劍樹獄。至
寒冰獄。有大寒風吹其身上。舉體凍傷皮肉墮落。苦毒叫喚。然後命終。身為不善口意亦然。斯墮想地獄。懷懼毛豎。
第二黑繩大地獄。有十六小地獄。周匝圍繞。各縱廣。五百由旬。何故名黑繩。其諸獄卒捉彼罪人。撲熱鐵上舒展其身。以熱鐵繩拼之使直。熱鐵斧逐繩道。斫罪人作百千段。複次以鐵繩拼鋸解之。複次懸熱鐵繩交橫無數。驅迫罪人使行。繩間惡風暴起。吹諸鐵繩歷絡其身。燒皮徹肉樵骨沸髓。苦毒萬端餘罪未畢。故使不死故名黑繩。久受苦已乃出黑繩。至黑沙地獄。乃至寒冰地獄。然後命終。不可具述。餘十六地獄受苦痛事。準前同法。然受苦加重。由惡意向父母佛及聲聞。即墮黑繩地獄。苦痛不可稱計。
第三堆壓大地獄。亦有十六小地獄圍繞。各縱廣五百由旬。何故名堆壓。有大石山兩兩相對。人入此中山自然合。堆壓其身骨肉糜碎。山還故處。苦毒萬端故使不死。復有大鐵象。舉身火然哮呼而來。蹴踏罪人婉轉其上。身體糜碎膿血流出。號啕悲叫故使不死。復捉罪人臥大石上以大石壓。復取罪人臥地。鐵杵搗之從足至頭。皮肉糜碎膿血流出。萬毒並至餘罪未畢。故令不死故名堆壓。久受苦已乃出堆壓地獄。到黑沙地獄。乃至寒冰地獄然後命終。但造三惡業。不修三善行。即墮堆
【現代漢語翻譯】 現代漢語譯本 寒冰獄：有巨大的寒風吹在罪人的身上，導致他們全身凍傷，皮肉脫落。他們在極度的痛苦中哀嚎，然後死去。這是因為他們生前身、口、意都做了不善之事，因此墮入想地獄，內心充滿恐懼，毛髮豎立。
第二層是黑繩大地獄：它有十六個小地獄環繞四周，每個小地獄的縱橫都有五百由旬（yóu xún，長度單位）。之所以叫做黑繩地獄，是因為獄卒抓住罪人，將他們按在燒熱的鐵板上，伸展開身體，用燒紅的鐵繩捆綁拉直。然後獄卒用燒紅的鐵斧沿著鐵繩的軌跡，將罪人砍成成百上千段。接著，又用鐵繩捆綁罪人，用鋸子鋸開他們。此外，還有無數燒紅的鐵繩交錯懸掛，驅趕罪人從鐵繩間穿行。惡風在鐵繩間猛烈吹動，燒紅的鐵繩纏繞罪人的身體，燒焦他們的面板，穿透他們的肌肉，燒焦他們的骨頭，沸騰他們的骨髓。罪人遭受各種各樣的痛苦，但因為還有剩餘的罪業沒有償還，所以不會死去，因此叫做黑繩地獄。罪人在地獄中受苦很久之後，才能從黑繩地獄出來，進入黑沙地獄，乃至寒冰地獄，最後才死去。其他十六個小地獄所受的痛苦，與之前描述的類似，但痛苦程度會加重。這是因為罪人生前對父母、佛陀以及聲聞（shēng wén，聽聞佛陀教誨而證悟的弟子）懷有惡意，所以會墮入黑繩地獄，所受的痛苦無法估量。
第三層是堆壓大地獄：它也有十六個小地獄環繞四周，每個小地獄的縱橫都有五百由旬。之所以叫做堆壓地獄，是因為有兩座巨大的石山相對而立，當罪人進入兩山之間時，石山自然合攏，將罪人的身體堆壓，導致他們骨肉糜爛。之後，石山又恢復原位。罪人遭受各種各樣的痛苦，但不會死去。此外，還有巨大的鐵象，全身燃燒著火焰，吼叫著衝來，踩踏罪人，在他們身上來回碾壓，導致罪人身體糜爛，膿血流出，痛苦地哀嚎，但不會死去。獄卒還會抓住罪人，讓他們躺在巨大的石頭上，然後用另一塊巨大的石頭壓在他們身上。或者抓住罪人，讓他們躺在地上，用鐵杵從腳到頭搗擊他們，導致他們皮肉糜爛，膿血流出。各種各樣的痛苦一齊降臨，但因為還有剩餘的罪業沒有償還，所以不會死去，因此叫做堆壓地獄。罪人在地獄中受苦很久之後，才能從堆壓地獄出來，進入黑沙地獄，乃至寒冰地獄，最後才死去。只要造作了三種惡業，不修三種善行，就會墮入堆壓地獄。
【English Translation】 English version The Hell of Freezing Cold: A great, cold wind blows upon their bodies, causing them to be frostbitten all over, their skin and flesh falling off. They cry out in bitter pain, and then die. This is because their body, speech, and mind were engaged in unwholesome deeds. Therefore, they fall into the Hell of Perception, filled with fear and with their hair standing on end.
The Second, Great Hell of Black Ropes: It has sixteen smaller hells surrounding it, each five hundred yojanas (yóu xún, a unit of length) in length and breadth. Why is it called the Hell of Black Ropes? The hell-wardens seize the offenders, throw them onto a hot iron plate, stretch out their bodies, and bind them with hot iron ropes to straighten them. Then, with a hot iron axe, they follow the path of the ropes, chopping the offenders into hundreds and thousands of pieces. Furthermore, they bind them with iron ropes and saw them apart. Moreover, countless hot iron ropes are suspended crisscross, and the offenders are driven to walk among them. A fierce wind arises violently between the ropes, blowing the iron ropes against their bodies, burning their skin, penetrating their flesh, charring their bones, and boiling their marrow. They endure all kinds of suffering, but because their remaining offenses have not been expiated, they do not die. Therefore, it is called the Hell of Black Ropes. After suffering for a long time, they emerge from the Hell of Black Ropes and go to the Hell of Black Sand, and then to the Hell of Freezing Cold, and finally die. The suffering in the other sixteen hells cannot be fully described, but it is similar to what has been described before, though the suffering is intensified. This is because the offenders harbored ill will towards their parents, the Buddha, and the Shravakas (shēng wén, disciples who attain enlightenment by hearing the Buddha's teachings), so they fall into the Hell of Black Ropes, where the suffering is immeasurable.
The Third, Great Hell of Crushing: It also has sixteen smaller hells surrounding it, each five hundred yojanas in length and breadth. Why is it called the Hell of Crushing? There are two great stone mountains facing each other. When people enter between these mountains, they naturally close together, crushing their bodies and pulverizing their bones and flesh. Then, the mountains return to their original positions. The offenders endure all kinds of suffering, but they do not die. Furthermore, there is a great iron elephant, its whole body ablaze with fire, roaring as it comes, trampling the offenders and rolling over them, crushing their bodies, causing pus and blood to flow out. They wail and cry in agony, but they do not die. The hell-wardens also seize the offenders and make them lie on a large stone, then crush them with another large stone. Or they seize the offenders and make them lie on the ground, then pound them with an iron pestle from foot to head, pulverizing their skin and flesh, causing pus and blood to flow out. All kinds of suffering come together, but because their remaining offenses have not been expiated, they do not die. Therefore, it is called the Hell of Crushing. After suffering for a long time, they emerge from the Hell of Crushing and go to the Hell of Black Sand, and then to the Hell of Freezing Cold, and finally die. As long as one commits the three evil deeds and does not cultivate the three good deeds, one will fall into the Hell of Crushing.
壓地獄。苦痛不可稱計。
第四叫喚大地獄。亦有十六小地獄圍繞。各縱廣五百由旬。何故名叫喚地獄。獄卒捉罪人擲大鑊中。又置大鐵鍑中。熱湯涌沸煮彼罪人。號啕叫喚苦痛辛酸。又取彼罪人擲大𨫼上反覆煎熬。久受苦已乃出叫喚。至黑沙地獄。乃至寒冰地獄。爾乃命終。由瞋恚懷毒造諸行惡。故墮叫喚地獄。
第五大叫喚地獄。亦有十六小地獄圍繞(大小同前)何故名大叫喚地獄。取彼罪人著大鐵釜中。又置鐵鑊中。熱湯涌沸煮彼罪人。又擲大鐵𨫼上。反覆煎熬。號啕大叫苦痛辛酸。餘罪未畢故使不死。名大叫喚。久受苦已出大叫喚。乃至寒冰地獄。爾乃命終。由習眾邪見。為愛網所牽。造卑陋行。墮大叫喚地獄。
第六燒炙地獄。亦有十六小地獄圍繞(大小同前)何故名燒炙。將諸罪人置鐵城中。其城火然內外俱赤。燒炙罪人。又著鐵樓上。其樓火然內外俱赤。又擲著大鐵陶中。其陶火然內外俱赤。燒炙罪人皮肉燋爛。萬毒並至。餘罪未畢故使不死。故名燒炙。久受苦已出燒炙地獄。乃至寒冰地獄。然後命終。為燒炙眾生。故墮燒炙地獄。長夜受此燒炙苦痛。
第七大燒炙地獄。亦有十六小地獄圍繞(大小同前)何故名大燒炙地獄。謂將諸罪人置鐵城中。其城火然內外俱赤。燒炙罪
【現代漢語翻譯】 現代漢語譯本： 壓地獄。苦痛不可稱量。
第四是叫喚大地獄。也有十六個小地獄圍繞。每個小地獄縱橫各有五百由旬（yóu xún，古印度長度單位）。為什麼叫做叫喚地獄呢？獄卒抓住罪人，扔進大鍋里，又放到大鐵釜中，用沸騰的熱湯煮這些罪人，他們號啕叫喚，痛苦辛酸。又把這些罪人扔到大鐵板上反覆煎熬。受苦很久之後才出來，接著去黑沙地獄，乃至寒冰地獄，然後才死去。因為瞋恚懷毒，造作各種惡行，所以墮入叫喚地獄。
第五是大叫喚地獄。也有十六個小地獄圍繞（大小同前）。為什麼叫做大叫喚地獄呢？獄卒抓住罪人，放到大鐵釜中，又放到鐵鍋中，用沸騰的熱湯煮這些罪人，又扔到大鐵板上，反覆煎熬。他們號啕大叫，痛苦辛酸。因為罪孽未盡，所以不會死去，故名大叫喚。受苦很久之後，從大叫喚地獄出來，乃至寒冰地獄，然後才死去。因為習慣於各種邪見，被愛慾之網所牽纏，造作卑劣的行為，所以墮入大叫喚地獄。
第六是燒炙地獄。也有十六個小地獄圍繞（大小同前）。為什麼叫做燒炙地獄呢？獄卒將罪人放到鐵城中，那鐵城燃起火焰，內外都變成紅色，燒烤罪人。又將罪人放到鐵樓上，那鐵樓燃起火焰，內外都變成紅色。又將罪人扔到大鐵陶中，那鐵陶燃起火焰，內外都變成紅色，燒烤罪人，皮肉焦爛，各種毒痛一齊襲來。因為罪孽未盡，所以不會死去，所以叫做燒炙。受苦很久之後，從燒炙地獄出來，乃至寒冰地獄，然後才死去。因為燒炙眾生，所以墮入燒炙地獄，長夜遭受這種燒炙的苦痛。
第七是大燒炙地獄。也有十六個小地獄圍繞（大小同前）。為什麼叫做大燒炙地獄呢？獄卒將罪人放到鐵城中，那鐵城燃起火焰，內外都變成紅色，燒烤罪人。
【English Translation】 English version: Crushing hell. The suffering is immeasurable.
The fourth is called the Crying-out Great Hell. It is also surrounded by sixteen small hells, each five hundred yojanas (yojana, an ancient Indian unit of distance) in length and width. Why is it called the Crying-out Hell? The hell-wardens seize the criminals and throw them into a large cauldron, and then place them in a large iron pot. The boiling hot water cooks these criminals, who wail and cry out in bitter pain. They also throw these criminals onto a large iron plate and repeatedly roast them. After suffering for a long time, they are released, only to go to the Black Sand Hell, and then to the Freezing Ice Hell, before finally dying. Because of anger, hatred, and the creation of various evil deeds, they fall into the Crying-out Hell.
The fifth is the Great Crying-out Hell. It is also surrounded by sixteen small hells (same size as before). Why is it called the Great Crying-out Hell? The hell-wardens seize the criminals and place them in a large iron pot, and then place them in an iron cauldron. The boiling hot water cooks these criminals, and they are thrown onto a large iron plate and repeatedly roasted. They wail and cry out loudly in bitter pain. Because their sins are not yet exhausted, they do not die, hence the name Great Crying-out. After suffering for a long time, they emerge from the Great Crying-out Hell, only to go to the Freezing Ice Hell, before finally dying. Because they are accustomed to various evil views, entangled by the net of desire, and create base and vile actions, they fall into the Great Crying-out Hell.
The sixth is the Burning Hell. It is also surrounded by sixteen small hells (same size as before). Why is it called the Burning Hell? The hell-wardens place the criminals in an iron city. The city is ablaze with fire, red inside and out, burning the criminals. They are also placed on an iron tower, which is ablaze with fire, red inside and out. They are then thrown into a large iron kiln, which is ablaze with fire, red inside and out, burning the criminals, their skin and flesh charred and rotten, with all kinds of poisons and pains assailing them. Because their sins are not yet exhausted, they do not die, hence the name Burning. After suffering for a long time, they emerge from the Burning Hell, only to go to the Freezing Ice Hell, and then finally die. Because they burn living beings, they fall into the Burning Hell, enduring this burning pain throughout the long night.
The seventh is the Great Burning Hell. It is also surrounded by sixteen small hells (same size as before). Why is it called the Great Burning Hell? The hell-wardens place the criminals in an iron city. The city is ablaze with fire, red inside and out, burning the criminals.
人皮肉燋爛。萬毒並至。有大火坑火焰熾盛。其坑兩岸有大火山。捉彼罪人貫鐵叉上豎著火中。熏大燒炙皮肉燋爛。餘罪未畢故使不死。久受苦已出大燒炙。乃至寒冰。爾乃命終。由舍善業為眾惡行。故墮大燒炙地獄。
第八無間地獄。亦有十六小地獄圍繞(大小同前)云何名阿鼻地獄。此云無間地獄。何名無間。獄卒捉彼罪人剝取其皮從足至頂。即以其皮纏罪人身。著火車輪碾熱鐵地。周行往返。身體碎爛皮肉墮落。萬毒並至故使不死又有鐵城四面火起。東焰至西。西焰至東。南北上下亦復如是。焰熾回遑間無空處。東西馳走燒炙其身。皮肉燋爛苦痛辛酸。萬毒並至。罪人在中久乃開門。其諸罪人奔走往趣。身諸支節皆火焰出。走欲至門門自然閉。餘罪未畢故使不死。又其中罪人。舉目所見但見惡色。耳聞惡聲。鼻聞臭氣。身觸苦痛。意念惡法。彈指之頃無不苦時。故名無間地獄。久受苦已。從無間出乃至寒冰地獄。爾乃命終。為重罪行生惡趣業。故墮無間地獄。受罪不可稱計。名八大地獄。各歷十六受罪如前。
又觀佛三昧海經云。阿鼻地獄者。縱廣正等八千由旬。七重鐵城。七層鐵網。有十八隔週匝七重。皆是刀林。復有七重劍樹四角。有四大銅狗。廣長四十由旬。眼如掣電。牙如劍樹。齒如刀山
【現代漢語翻譯】 現代漢語譯本：人的面板和肌肉被燒焦腐爛，各種毒害一齊襲來。有一個巨大的火坑，火焰熊熊燃燒。火坑兩岸有巨大的火山。獄卒抓住罪人，用鐵叉貫穿，豎立在火中，用火焰燻烤，燒炙得皮開肉綻。因為罪孽未滿，所以讓他不得死去，長久受苦之後，從大燒炙地獄出來，又墮入寒冰地獄，然後才死去。這是因為捨棄善業，做了各種惡行的緣故，所以墮入大燒炙地獄。
第八層是無間地獄，也有十六個小地獄圍繞（大小和前面一樣）。什麼叫做阿鼻地獄（Avīci Hell）？這裡叫做無間地獄。為什麼叫做無間？獄卒剝下罪人的面板，從腳到頭，然後用這張皮纏繞罪人的身體，放在火車輪上碾壓，在熾熱的鐵地上來回滾動。身體破碎，皮肉脫落，各種毒害一齊襲來，所以讓他不得死去。又有鐵城，四面燃起火焰，東邊的火焰燒到西邊，西邊的火焰燒到東邊，南邊北邊上下也是這樣。火焰熾盛迴旋，沒有空隙之處。罪人在其中東西奔跑，身體被燒烤，皮肉燒焦腐爛，痛苦辛酸，各種毒害一齊襲來。罪人在其中很久之後，門才打開，那些罪人奔跑著想要出去，身體的各個關節都冒出火焰，想要跑到門口，門卻自然關閉。因為罪孽未滿，所以讓他不得死去。而且其中的罪人，舉目所見都是惡色，耳朵聽到的都是惡聲，鼻子聞到的都是臭氣，身體接觸到的都是苦痛，意念想到的都是惡法。即使是彈指的瞬間，也沒有不痛苦的時候，所以叫做無間地獄。長久受苦之後，從無間地獄出來，又墮入寒冰地獄，然後才死去。因為做了嚴重的罪行，產生了墮入惡道的業力，所以墮入無間地獄，所受的罪不可稱量計算。這叫做八大地獄，每個地獄都要經歷十六種受罪，和前面說的一樣。
《又觀佛三昧海經》中說，阿鼻地獄（Avīci Hell）的縱深、廣度和正面的長度都是八千由旬（yojana），有七重鐵城，七層鐵網，有十八層間隔，周圍七重都是刀林。還有七重劍樹，四個角有四大銅狗，廣度和長度都是四十由旬（yojana），眼睛像閃電，牙齒像劍樹，齒如刀山。
【English Translation】 English version: The skin and flesh of people are scorched and rotten, and all kinds of poisons come together. There is a large fire pit with raging flames. On both sides of the pit are huge volcanoes. The prison guards seize the sinners, pierce them with iron forks, and erect them in the fire, using the flames to roast and burn their skin and flesh. Because their sins are not yet complete, they are not allowed to die, and after suffering for a long time, they emerge from the Great Burning Hell, only to fall into the Freezing Hell, and then die. This is because they abandoned good deeds and committed all kinds of evil deeds, so they fell into the Great Burning Hell.
The eighth is the Avīci Hell (無間地獄), which is also surrounded by sixteen smaller hells (of the same size as before). What is called Avīci Hell (阿鼻地獄)? Here it is called the Interminable Hell. Why is it called Interminable? The prison guards peel off the skin of the sinners from foot to head, and then wrap the sinner's body with this skin, placing them on a train wheel to be crushed, rolling back and forth on the hot iron ground. The body is shattered, the skin and flesh fall off, and all kinds of poisons come together, so they are not allowed to die. There is also an iron city with flames rising on all sides, the flames from the east burning to the west, the flames from the west burning to the east, and the south, north, up, and down are the same. The flames are raging and swirling, with no empty space. The sinners run east and west within it, their bodies are roasted, their skin and flesh are scorched and rotten, they suffer pain and bitterness, and all kinds of poisons come together. After a long time, the gate opens, and the sinners run towards it, flames erupting from every joint of their bodies. They want to run to the gate, but the gate closes naturally. Because their sins are not yet complete, they are not allowed to die. Moreover, the sinners within see only evil colors, hear only evil sounds, smell only foul odors, feel only pain, and think only of evil laws. Even in the snap of a finger, there is no time without suffering, so it is called the Interminable Hell. After suffering for a long time, they emerge from the Interminable Hell, only to fall into the Freezing Hell, and then die. Because they committed serious sins and generated the karma to fall into evil realms, they fall into the Interminable Hell, and the suffering they endure is immeasurable. This is called the Eight Great Hells, and each hell must experience sixteen kinds of suffering, as mentioned before.
The Sūtra on the Ocean-like Samādhi of Visualizing the Buddha also says that the Avīci Hell (阿鼻地獄) is eight thousand yojanas (由旬) in length, width, and depth. It has seven layers of iron walls, seven layers of iron nets, and eighteen intervening layers, surrounded by seven layers of forests of knives. There are also seven layers of sword trees, and at the four corners are four great copper dogs, forty yojanas (由旬) in length and width, with eyes like lightning, teeth like sword trees, and fangs like mountains of knives.
。舌如鐵刺。一切身毛皆然猛火。其煙惡臭。有十八獄卒。口如夜叉。六十四眼。散迸鐵丸狗牙上出高四由旬。牙端火流燒前鐵車。輪輞出火鋒刃劍戟。燒阿鼻城赤如融銅。獄卒八頭六十角。角頭火然。火變成鋼。覆成刀輪。輪輪相次在火焰間。滿阿鼻城。城內有七鐵幢。火涌如沸。鐵流融迸涌出四門。上有十八釜。沸銅涌漫滿於城中。一一隔門。有八萬四千鐵蟒大蛇。吐毒火中身滿城內。其蛇哮吼如天震雷。雨大鐵丸。五百夜叉。五百億蟲。八萬四千嘴。頭上火流如雨而下。滿阿鼻城。此蟲若下猛火大熾。照八萬四千由旬獄。上衝大海水沃燋山。下貫大海底形如車軸。若有殺父害母罵辱六親。命終之時。銅狗化十八車。狀如寶蓋。一切火焰化為玉女。罪人遙見心喜欲往。風刀解時寒急作聲。寧得好火安車上。然火自暴。即便命終。坐金車上瞻玉女者。皆捉鐵斧斬截其身。屈申臂頃直落阿鼻。從上隔下如旋火輪。至於下隔身遍隔內。銅狗大吼嚙骨唼髓。獄卒羅剎捉大鐵叉。叉頭令起。遍體火焰滿阿鼻獄。閻羅王大聲告敕曰。癡人獄種。汝在世時不孝父母。邪慢無道。汝今生處名阿鼻獄。如是展轉經歷大苦。說不可盡。地獄一日一夜受罪。如閻浮提六十小劫。如是一大劫。具五逆者受罪五劫。復有眾生。犯四重禁。虛食
信施。誹謗邪見不識因果。斷學般若。毀十方佛。偷僧祇物。淫妷無道。逼掠凈戒。尼姊妹親戚。造眾惡事。此人罪報。臨命終時。此等罪人。經八萬四千大劫。復入東方十八隔中。如前受苦。南西北方亦復如是。身滿阿鼻獄。四支復滿。十八隔中阿鼻地獄。有十八小地獄。小地獄中各有十八寒冰地獄。十八黑暗地獄。十八小熱地獄。十八刀輪地獄。十八劍輪地獄。十八火車地獄。十八沸𡱁地獄。十八鑊湯地獄。十八灰河地獄。五百億劍林地獄。五百億刺林地獄。五百億銅柱地獄。五百億鐵機地獄。五百億鐵網地獄。十八鐵窟地獄。十八鐵丸地獄。十八尖石地獄。十八飲銅地獄。如是阿鼻大地獄中。有此十八地獄。一一獄中。別有十八隔小地獄。始從寒泳乃至飲銅。總有一百四十二隔地獄。各有造業不同。然共歷此獄受苦皆遍。又起世經云。佛告諸比丘。阿毗至大地獄中。亦有十六諸小地獄。而為眷屬以自圍繞。各廣五百由旬。所有眾生。有生者出者住者。惡業果故自然出生。諸守獄卒。各以兩手執彼眾生身。撲置熾然熱鐵地上。火焰直上一向猛盛。覆面于地。便持利刀。從腳踝上破出其筋。手捉挽之乃至項筋。皆相連引貫徹心髓。痛苦難論。如是挽已。令駕鐵車馳奔而走。其車甚熱光焰熾然。所行之處純是洞然。熱
【現代漢語翻譯】 現代漢語譯本 信施（給予僧侶或寺廟的供養）。誹謗邪見，不識因果。斷絕學習般若（智慧）。詆譭十方諸佛。偷盜僧祇物（僧團的財物）。淫亂放蕩，毫無道德。逼迫掠奪持守清凈戒律的比丘尼、姊妹、親戚。造作各種惡事。此人的罪報是，臨命終時，這些罪人，要經歷八萬四千大劫，再次進入東方十八隔中，像之前一樣受苦。南西北方也是如此。身體充滿阿鼻獄（無間地獄），四肢也充滿十八隔中的阿鼻地獄。阿鼻地獄中有十八小地獄，小地獄中各有十八寒冰地獄，十八黑暗地獄，十八小熱地獄，十八刀輪地獄，十八劍輪地獄，十八火車地獄，十八沸𡱁地獄，十八鑊湯地獄，十八灰河地獄，五百億劍林地獄，五百億刺林地獄，五百億銅柱地獄，五百億鐵機地獄，五百億鐵網地獄，十八鐵窟地獄，十八鐵丸地獄，十八尖石地獄，十八飲銅地獄。像這樣的阿鼻大地獄中，有這十八種地獄，每一種地獄中，又分別有十八隔小地獄，從寒泳地獄開始，直到飲銅地獄，總共有一百四十二隔地獄。各有造業的不同，然而共同經歷這些地獄，受苦都遍及全身。 《又起世經》中說，佛告訴諸比丘，阿毗至大地獄中，也有十六種小地獄，作為眷屬圍繞著它，每個小地獄廣五百由旬（古印度長度單位）。所有眾生，有生者、出者、住者，因為惡業的果報而自然出生。諸守獄卒，各自用兩手抓住這些眾生的身體，撲倒在熾熱的鐵地上，火焰直衝向上，非常猛烈，覆蓋住他們的面部。然後用鋒利的刀，從腳踝上割開，取出他們的筋，用手抓住拉扯，直到頸部的筋，都相互連線，貫穿心髓，痛苦難以言說。這樣拉扯之後，讓他們駕著鐵車奔馳而走，那車非常熱，光焰熾盛，所經過的地方都是洞穿燃燒，熱。
【English Translation】 English version Offerings of faith. Slandering heretical views, not understanding cause and effect. Ceasing to study Prajna (wisdom). Defaming the Buddhas of the ten directions. Stealing Sangha property (property of the monastic community). Engaging in unrestrained and immoral sexual conduct. Forcibly abducting Bhikkhunis (nuns), sisters, and relatives who uphold pure precepts. Creating all kinds of evil deeds. The karmic retribution for such a person is that, at the time of death, these sinners will experience eighty-four thousand great kalpas (aeons), and re-enter the eighteen compartments in the east, suffering as before. The same is true for the south, west, and north. Their bodies will be filled with Avici hell (the hell of incessant suffering), and their limbs will also be filled with the Avici hell within the eighteen compartments. Within Avici hell, there are eighteen small hells, and within each small hell, there are eighteen ice hells, eighteen dark hells, eighteen small hot hells, eighteen knife-wheel hells, eighteen sword-wheel hells, eighteen fire-car hells, eighteen boiling cauldron hells, eighteen cauldron-soup hells, eighteen ash-river hells, five hundred billion sword-forest hells, five hundred billion thorn-forest hells, five hundred billion copper-pillar hells, five hundred billion iron-machine hells, five hundred billion iron-net hells, eighteen iron-cave hells, eighteen iron-ball hells, eighteen sharp-stone hells, eighteen molten-copper-drinking hells. Like this great Avici hell, there are these eighteen types of hells, and within each type of hell, there are eighteen small compartment hells, starting from the cold-swim hell to the molten-copper-drinking hell, totaling one hundred and forty-two compartment hells. Each has different karmic deeds, yet they all commonly experience these hells, and the suffering pervades their entire bodies. The 'Rising World Sutra' says, the Buddha told the Bhikkhus (monks), in the great Avici hell, there are also sixteen small hells, surrounding it as its retinue, each small hell being five hundred yojanas (an ancient Indian unit of distance) in extent. All beings, those who are born, those who emerge, those who dwell, are naturally born due to the karmic consequences of their evil deeds. The prison guards, each with both hands, seize the bodies of these beings, throw them onto the scorching hot iron ground, the flames shooting straight up, extremely fierce, covering their faces. Then, with sharp knives, they cut open from the ankles, extracting their tendons, grasping and pulling them until the tendons of the neck, all interconnected, piercing through the marrow of the heart, the pain is indescribable. After pulling them like this, they make them drive iron carts and run, the carts are extremely hot, the flames blazing, and wherever they go, it is all pierced through and burning, hot.
鐵險道去已復去。隨獄卒意無暫時停。欲向何方稱意即去。隨所去處獄卒挽之。未曾舍離。隨所經歷銷鑠罪人。身諸肉血無復遺余。往昔人非人時。所作業者一切悉受。以不善報故。從於東方有大火聚。忽爾出生。熾然赤色。極大猛焰一向焰赫。南西北方四維上下。各各如是。諸大火聚之所圍繞。漸漸逼近受諸苦痛。從於東壁出大火焰。直射西壁到已而住。從於西壁出大火光焰。直射北壁。從於北壁出大火光焰。直射南壁。從下射上。自上射下。縱橫相接上下交射。熱光赫奕騰焰相沖。爾時獄卒。以諸罪人擲置六種大火聚內。乃至受于極嚴切苦。命亦未終。彼不善業未畢未盡。于其中間具足而受。此阿毗至大地獄中。諸眾生等。以諸不善業果報故。經無量時長遠道中。受諸苦已。地獄四門還復更開。于門開時諸眾生等。聞聲見開向門而走。作如是念。我等今者必應得脫。彼人如是大馳走時。其身轉復熾。然猛烈。譬如壯夫執乾草炬。逆風而走。彼炬既然轉復熾盛。彼諸眾生走已復走。彼人身份轉更熾然。欲舉足時肉血俱散。欲下足時肉血還生。乃到獄門其門還閉。既不得出。其心悶亂覆面倒地。遍燒身皮。次燒其肉。復燒其骨。乃至徹髓煙焰洞然。其煙蓬㪍。其焰炎赫煙焰相雜熱惱復倍。彼人于中受極嚴苦。惡業未滅
【現代漢語翻譯】 現代漢語譯本 鐵險道（充滿鐵蒺藜的危險道路）已經走過又再次走過。隨著獄卒的意願，沒有片刻停歇。想要去往何方，就稱心如意地去往何方。無論去往何處，獄卒都拉著他們，從未捨棄離開。隨著所經歷的地方，罪人的身體被銷蝕，肉和血沒有絲毫剩餘。往昔做人或非人時，所造作的惡業，都要完全承受，因為這是不善的報應。 從東方涌現出巨大的火聚，突然出現，熾熱鮮紅。極其猛烈的火焰，一直向外燃燒。南方、北方、西方、四維（東南、東北、西南、西北）、上方、下方，各個方向都是如此。被巨大的火聚所圍繞，漸漸逼近，承受各種痛苦。從東邊的墻壁發出巨大的火焰，直接射向西邊的墻壁，到達后停止。從西邊的墻壁發出巨大的火焰，直接射向北邊的墻壁。從北邊的墻壁發出巨大的火焰，直接射向南邊的墻壁。從下向上射，從上向下射，縱橫交錯，上下交射。熱光閃耀，火焰騰空互相沖擊。 這時，獄卒將罪人扔進六種巨大的火聚中，乃至承受極其嚴酷的痛苦，性命也未終結。他們的不善業還沒有結束，沒有窮盡，就在這其中完全承受。這阿毗至大地獄（Avīci，無間地獄）中的眾生，因為不善業的果報，經過無量時長遠的時間，受盡各種苦難后，地獄的四門再次打開。在門打開時，眾生聽到聲音，看到門打開，向著門跑去，心想：『我們現在一定可以脫離苦海了。』 當他們這樣快速奔跑時，他們的身體反而燃燒得更加猛烈。譬如一個壯漢拿著乾草火把，逆風奔跑，火把會燃燒得更加旺盛。這些眾生跑了又跑，他們的身體燃燒得更加劇烈。想要抬起腳時，肉和血都散落；想要放下腳時，肉和血又重新生長出來。好不容易到達獄門，獄門卻又關閉了，既然無法出去，他們的內心煩悶混亂，倒在地上，火焰遍燒他們的面板，然後燒他們的肉，再燒他們的骨頭，乃至燒透骨髓，煙焰洞然。煙霧瀰漫，火焰熾熱，煙和火焰交織在一起，熱惱更加倍增。他們在這其中承受極其嚴酷的痛苦，惡業沒有消滅，就無法脫離。
【English Translation】 English version The iron-thorn path has been traversed and traversed again. At the will of the prison guards, there is no moment of rest. They go wherever they desire, as they wish. Wherever they go, the prison guards drag them along, never abandoning them. As they pass through each place, the sinners' bodies are consumed, with no flesh or blood remaining. All the evil deeds they committed in the past, whether as humans or non-humans, they must fully endure, for this is the retribution for their unwholesome actions. From the east, a great mass of fire emerges, appearing suddenly, blazing and scarlet. The extremely fierce flames burn outwards in all directions. South, north, west, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below, it is the same in every direction. Surrounded by great masses of fire, they gradually approach, enduring all kinds of suffering. From the eastern wall, a great flame shoots directly towards the western wall, stopping upon reaching it. From the western wall, a great flame shoots directly towards the northern wall. From the northern wall, a great flame shoots directly towards the southern wall. From below, it shoots upwards; from above, it shoots downwards, crisscrossing and intersecting. The heat shines brightly, and the flames soar and clash against each other. At this time, the prison guards throw the sinners into the six great masses of fire, until they endure extremely severe suffering, yet their lives do not end. Their unwholesome karma has not ended, has not been exhausted, and they fully endure it within this. These beings in the Avīci (無間地獄, uninterrupted hell) Great Hell, because of the karmic retribution of their unwholesome deeds, after enduring all kinds of suffering for countless long periods of time, the four gates of the hell open again. When the gates open, the beings hear the sound and see the gates open, and they run towards the gates, thinking, 'Now we will surely be able to escape from this sea of suffering.' As they run so quickly, their bodies burn even more fiercely. It is like a strong man holding a torch of dry grass, running against the wind; the torch will burn even more brightly. These beings run and run, and their bodies burn even more intensely. When they try to lift their feet, their flesh and blood scatter; when they try to put their feet down, their flesh and blood grow back again. With great difficulty, they reach the hell gate, but the gate closes again. Since they cannot get out, their minds are troubled and confused, and they fall to the ground. The flames burn all over their skin, then burn their flesh, then burn their bones, until they burn through the marrow, and the smoke and flames blaze. The smoke billows, the flames are fierce, and the smoke and flames intertwine, and the heat and suffering are doubled. They endure extremely severe suffering within this, and they cannot escape until their evil karma is extinguished.
一切悉受。此阿毗至大地獄中。於一切時。無有須臾暫受安樂。如彈指頃。如是次第具受此苦。
世尊告諸比丘。作如是言。汝應當知彼世中間。別有十地獄。何等為十。一頞浮陀地獄。二泥羅浮陀地獄。三阿呼地獄。四呼呼婆地獄。五阿吒吒地獄。六搔揵提迦地獄。七優缽羅地獄。八波頭摩地獄。九奔茶梨地獄。十拘牟陀地獄。
何因何緣。名頞浮陀地獄耶。此諸眾生所有身形。猶如泡沫。是故名為頞浮陀地獄。
復何因緣。名泥羅浮陀地獄。此諸眾生所有身形。譬如肉段。是故名泥羅浮陀地獄。
復何因緣。名阿呼地獄。此諸眾生。受嚴切苦逼迫之時。叫喚而言阿呼阿呼。甚大苦也。是故名為阿呼地獄。
復何因緣。名呼呼婆地獄。此諸眾生。為彼地獄極苦逼時。叫喚而言呼呼婆呼呼婆。是故名為呼呼婆地獄。
復何因緣。名阿吒吒地獄。此諸眾生。以極苦惱逼切其身。但得唱言阿吒吒阿吒吒。然其舌聲不能出口。是故名為阿吒吒地獄。
復何因緣。名搔揵提迦地獄。此諸眾生。地獄之中猛火焰色。如搔揵提迦華。是故名為搔揵提迦地獄。
復何因緣。名優缽羅地獄。此諸眾生。地獄之中猛火焰色。如優缽羅華。是故名為優缽羅地獄。
復何因緣。名拘
【現代漢語翻譯】 現代漢語譯本： 一切都完全承受。在這阿毗至（Avici）大地獄中，任何時候都沒有哪怕須臾的安樂，哪怕是像彈指一瞬間。就這樣次第承受這些痛苦。
世尊告訴眾比丘，這樣說道：『你們應當知道，在世間之中，還有另外十種地獄。是哪十種呢？一是頞浮陀（Arbuda）地獄，二是泥羅浮陀（Nirarbuda）地獄，三是阿呼（Atata）地獄，四是呼呼婆（Hahava）地獄，五是阿吒吒（Atata）地獄，六是搔揵提迦（ উৎপল）地獄，七是優缽羅（Utpala）地獄，八是波頭摩（Padma）地獄，九是奔茶梨（Pundarika）地獄，十是拘牟陀（Kumuda）地獄。』
『因為什麼原因，叫做頞浮陀（Arbuda）地獄呢？因為這些眾生的身形，就像水泡一樣，所以叫做頞浮陀（Arbuda）地獄。』
『又因為什麼原因，叫做泥羅浮陀（Nirarbuda）地獄呢？因為這些眾生的身形，就像一塊肉一樣，所以叫做泥羅浮陀（Nirarbuda）地獄。』
『又因為什麼原因，叫做阿呼（Atata）地獄呢？因為這些眾生，在受到嚴酷痛苦逼迫的時候，叫喊著說『阿呼阿呼』，非常痛苦啊。所以叫做阿呼（Atata）地獄。』
『又因為什麼原因，叫做呼呼婆（Hahava）地獄呢？因為這些眾生，被地獄極度的痛苦逼迫時，叫喊著說『呼呼婆呼呼婆』。所以叫做呼呼婆（Hahava）地獄。』
『又因為什麼原因，叫做阿吒吒（Atata）地獄呢？因為這些眾生，被極度的痛苦惱亂逼迫身體，只能發出『阿吒吒阿吒吒』的聲音，但是他們的舌頭卻發不出清晰的聲音。所以叫做阿吒吒（Atata）地獄。』
『又因為什麼原因，叫做搔揵提迦（ উৎপল）地獄呢？因為這些眾生，在地獄中的猛烈火焰的顏色，像搔揵提迦（ উৎপল）花一樣。所以叫做搔揵提迦（ উৎপল）地獄。』
『又因為什麼原因，叫做優缽羅（Utpala）地獄呢？因為這些眾生，在地獄中的猛烈火焰的顏色，像優缽羅（Utpala）花一樣。所以叫做優缽羅（Utpala）地獄。』
『又因為什麼原因，叫做拘
【English Translation】 English version: Everything is completely endured. In this Avici (阿毗至) Great Hell, there is no moment of ease at any time, not even for the snap of a finger. In this way, they successively endure these sufferings.
The World Honored One told the Bhikkhus, saying: 'You should know that in the world, there are also ten other hells. What are the ten? First is the Arbuda (頞浮陀) Hell, second is the Nirarbuda (泥羅浮陀) Hell, third is the Atata (阿呼) Hell, fourth is the Hahava (呼呼婆) Hell, fifth is the Atata (阿吒吒) Hell, sixth is the Khakkhara (搔揵提迦) Hell, seventh is the Utpala (優缽羅) Hell, eighth is the Padma (波頭摩) Hell, ninth is the Pundarika (奔茶梨) Hell, and tenth is the Kumuda (拘牟陀) Hell.'
'For what reason is it called Arbuda (頞浮陀) Hell? Because the bodies of these beings are like bubbles, therefore it is called Arbuda (頞浮陀) Hell.'
'And for what reason is it called Nirarbuda (泥羅浮陀) Hell? Because the bodies of these beings are like lumps of flesh, therefore it is called Nirarbuda (泥羅浮陀) Hell.'
'And for what reason is it called Atata (阿呼) Hell? Because these beings, when subjected to severe suffering and oppression, cry out 'Atata, Atata,' it is very painful. Therefore it is called Atata (阿呼) Hell.'
'And for what reason is it called Hahava (呼呼婆) Hell? Because these beings, when oppressed by the extreme suffering of hell, cry out 'Hahava, Hahava.' Therefore it is called Hahava (呼呼婆) Hell.'
'And for what reason is it called Atata (阿吒吒) Hell? Because these beings, with their bodies oppressed by extreme suffering and torment, can only utter the sound 'Atata, Atata,' but their tongues cannot produce clear sounds. Therefore it is called Atata (阿吒吒) Hell.'
'And for what reason is it called Khakkhara (搔揵提迦) Hell? Because the color of the fierce flames in this hell is like the Khakkhara (搔揵提迦) flower. Therefore it is called Khakkhara (搔揵提迦) Hell.'
'And for what reason is it called Utpala (優缽羅) Hell? Because the color of the fierce flames in this hell is like the Utpala (優缽羅) flower. Therefore it is called Utpala (優缽羅) Hell.'
'And for what reason is it called Kumuda
牟陀地獄。此諸眾生。地獄之中猛火焰色。如拘牟陀華。是故名為拘牟陀地獄。
復何因緣。名奔荼梨地獄。此諸眾生。地獄之中猛火焰色。如奔茶梨迦華。是故名為奔荼梨迦地獄。
復何因緣。名波頭摩地獄。此諸眾生。地獄之中猛火焰色。如波頭摩華。是故名波頭摩地獄。
又立世阿毗曇論云。世尊說。有大地獄。名曰黑闇。各各世界外邊悉有。皆無覆蓋。此中眾生。自舉手眼不能見。雖復日月具大威神所有光明。不照彼色。諸佛出世大光遍照。因此光明互得相見。住在兩兩世界鐵輪外邊。名曰界外。是寒冰地獄。于兩山間。有十名。一名頞浮陀。乃至第十名波頭摩。彼中眾生。傍行作向上想。猶如守宮。鐵輪外邊恒作傍行。是其身量如頞多大。因冷風觸其身坼破。譬如熟瓜。如竹𥯤林。致大火燒。爆聲吒吒。如是眾生被寒風觸。骨破爆聲吒吒遠徹。因是聲故互得相知。成往來相觸故。互得相知。有諸眾生此中受生。若有眾生。於此間死多往生此。寒冰地獄在鐵輪外。若余世界有眾生死。應生寒冰地獄。多彼世界鐵輪外生。兩界中間。其最狹處八萬由旬。在下無底。向上無覆其最廣處十六萬由旬。
時量緣第四
如起世經云。佛言。如憍薩羅國斛量胡麻。滿二十斛。高盛不概。有
【現代漢語翻譯】 現代漢語譯本 牟陀地獄。這些眾生在地獄之中，猛烈的火焰呈現拘牟陀華（Kumuda flower，白色睡蓮）的顏色，因此稱為拘牟陀地獄。 又是什麼因緣，稱為奔荼梨地獄？這些眾生在地獄之中，猛烈的火焰呈現奔茶梨迦華（Pundarika flower，白色蓮花）的顏色，因此稱為奔荼梨迦地獄。 又是什麼因緣，稱為波頭摩地獄？這些眾生在地獄之中，猛烈的火焰呈現波頭摩華（Paduma flower，紅色蓮花）的顏色，因此稱為波頭摩地獄。 又《立世阿毗曇論》中說，世尊說，有大地獄，名叫黑闇（darkness）。各個世界的外邊都有，都沒有覆蓋。這其中的眾生，自己舉起手眼睛也看不見。即使是日月具有巨大的威神光明，也不能照亮那裡的景象。諸佛出世時，大光明遍照，因此這些眾生才能互相看見。他們住在兩個世界的鐵輪外邊，名叫界外。那是寒冰地獄，在兩山之間，有十個名稱，第一個名叫頞浮陀（Arbuda），乃至第十個名叫波頭摩（Paduma）。那裡的眾生，側身行走，向上看，就像壁虎一樣。在鐵輪外邊一直側身行走。他們的身量像頞多（Arda）那麼大。因為寒冷的風接觸他們的身體，使他們的身體裂開破碎，就像成熟的瓜，像竹林被大火焚燒，發出爆裂的聲音。這些眾生被寒風觸碰，骨頭破裂發出爆裂的聲音，遠遠地傳開。因為這種聲音，他們才能互相知道。因為互相往來接觸，所以互相知道。有些眾生在這裡受生。如果有眾生，在這個世間死去，大多會往生到這裡。寒冰地獄在鐵輪外邊。如果其他世界的眾生死去，應該生到寒冰地獄，大多會生在那個世界鐵輪外邊。兩個世界中間，最狹窄的地方有八萬由旬（Yojana，古印度長度單位），在下沒有底，向上沒有覆蓋，最寬廣的地方有十六萬由旬。 時量緣第四 如《起世經》中說，佛說，就像憍薩羅國（Kosala）用斛（Hu，容量單位）來量胡麻，裝滿二十斛，高高地堆起，不刮平。
【English Translation】 English version Mudha Hell. These beings, in this hell, the fierce flames are the color of Kumuda flowers (Kumuda flower, white water lily), hence it is called Kumuda Hell. What is the cause and condition for it to be called Pundarika Hell? These beings, in this hell, the fierce flames are the color of Pundarika flowers (Pundarika flower, white lotus), hence it is called Pundarika Hell. What is the cause and condition for it to be called Paduma Hell? These beings, in this hell, the fierce flames are the color of Paduma flowers (Paduma flower, red lotus), hence it is called Paduma Hell. Furthermore, the Abhidharma of Establishing the World says, the World Honored One said, there is a great hell called Black Darkness. Each world has it on its outer edge, and it is not covered. The beings within cannot see even if they raise their hands and eyes. Even the sun and moon, with their great majestic light, cannot illuminate that place. When the Buddhas appear in the world, their great light shines everywhere, and thus these beings can see each other. They dwell outside the iron wheels of two worlds, called the 'Outer Boundary'. It is a hell of freezing ice, located between two mountains, with ten names. The first is called Arbuda, and the tenth is called Paduma. The beings there walk sideways, looking upwards, like geckos. They constantly walk sideways outside the iron wheels. Their size is like Arda. Because the cold wind touches their bodies, their bodies crack and break apart, like ripe melons, like a bamboo forest being burned by a great fire, making cracking sounds. When these beings are touched by the cold wind, their bones break and make cracking sounds that echo far away. Because of these sounds, they can recognize each other. Because they come into contact with each other, they recognize each other. Some beings are born here. If beings die in this world, they are mostly reborn here. The hell of freezing ice is outside the iron wheels. If beings from other worlds die and are destined to be born in the hell of freezing ice, they are mostly born outside the iron wheels of that world. The narrowest point between the two worlds is 80,000 Yojana (Yojana, an ancient Indian unit of length), with no bottom below and no cover above. The widest point is 160,000 Yojana. The Fourth Condition of Time As the Treatise on the Formation of the World says, the Buddha said, it is like using a Hu (Hu, a unit of volume) in the country of Kosala to measure sesame seeds, filling twenty Hu, piled high without leveling.
一丈夫。滿百年已取一胡麻。如是次第滿百年已。復取一粒擲置余處。擲滿二十斛胡麻盡已。爾所時節我說其壽。猶未畢盡。且以此數略而計之。名一頞浮陀壽。如是二十頞浮陀壽。為一泥羅浮陀壽。二十泥羅浮陀壽。為一阿呼壽。二十阿呼壽。為一呼呼婆壽。二十呼呼婆壽。為一阿吒吒壽。二十阿吒吒壽。為一搔揵提迦壽。二十搔揵提迦壽。為一優缽羅壽。二十優缽羅壽為一拘牟陀壽。二十拘牟陀壽。為一荼荼梨迦壽。二十奔荼梨迦壽。為一波頭摩壽。二十波頭摩壽。為一中劫。又那先比丘問佛經云。如世間火。不如泥犁中火熱。如持小石著世間火中。至暮不消。取大石著泥犁火中即消。亦如有人作惡。死在泥犁中。數千萬歲其人不死。亦如大蟒蛟龍等。以沙石為食即消。如人懷胎。腹中有子不消。此並由善惡業力。致使消與不消。如人所作善惡隨人。如影隨身。人死但亡其身不亡其行。譬如然火夜書。火滅字在。火至后成。今世所作行。後世成之。
又如缽頭摩地獄中火焰熾盛。罪人去此火一百由旬。火已燒炙。若去六十由旬。罪人兩耳已聾無所聞知。若去火五十由旬。其罪人兩目已盲。無所復見。如瞿波利比丘已懷噁心謗舍利弗。目揵連身壞命終。墮此缽頭摩地獄中。
又如起世經云。波頭摩地獄
【現代漢語翻譯】 現代漢語譯本： 有一個人，活到一百歲才取出一粒胡麻（芝麻），就這樣每過一百年取出一粒胡麻。等到取出二十斛（古代容量單位）胡麻並將其丟到別處，把這些胡麻都丟完的時候，我所說的壽命，仍然沒有窮盡。姑且用這個數字略微計算一下，稱為一頞浮陀（Arbuda）壽。像這樣二十頞浮陀壽，為一泥羅浮陀（Nirarbuda）壽。二十泥羅浮陀壽，為一阿呼（Ababa）壽。二十阿呼壽，為一呼呼婆（Atata）壽。二十呼呼婆壽，為一阿吒吒（Hahaha）壽。二十阿吒吒壽，為一搔揵提迦（Utpala）壽。二十搔揵提迦壽，為一優缽羅（Kumuda）壽。二十優缽羅壽為一拘牟陀（Saugandhika）壽。二十拘牟陀壽，為一荼荼梨迦（Pundarika）壽。二十奔荼梨迦壽，為一波頭摩（Padma）壽。二十波頭摩壽，為一個中劫。 又《那先比丘問佛經》中說，世間的火，不如泥犁（Niraya，地獄）中的火熱。如果拿一塊小石頭放在世間的火中，到晚上也不會融化。如果拿一塊大石頭放在泥犁的火中，立刻就融化了。也像有人作惡，死後墮入泥犁中，數千萬年都不會死去。也像大蟒、蛟龍等，以沙石為食物就能消化。像人懷孕，腹中有孩子不會被消化。這些都是由於善惡業力的作用，導致了能消化與不能消化。就像人所做的善惡行為會跟隨人，如同影子跟隨身體一樣。人死後只是失去了身體，但不會失去所作的行為。譬如用火在夜裡寫字，火熄滅了字跡還在。火熄滅后字跡仍然存在。今生所作的行為，會在後世產生結果。 又如缽頭摩（Padma）地獄中火焰熾盛，罪人距離火焰一百由旬（Yojana，古印度長度單位），就已經被火焰燒灼。如果距離火焰六十由旬，罪人的兩耳已經失聰，什麼也聽不見。如果距離火焰五十由旬，罪人的兩眼已經瞎了，什麼也看不見。如同瞿波利（Gopali）比丘因為懷有惡意誹謗舍利弗（Sariputta）和目揵連（Maudgalyayana），身死命終后，就墮入這缽頭摩地獄中。 又如《起世經》中說，波頭摩（Padma）地獄。
【English Translation】 English version: A man, upon reaching one hundred years of age, takes out one sesame seed. He repeats this process, taking out one seed every hundred years. When twenty 'hu' (an ancient unit of volume) of sesame seeds have been taken out and discarded elsewhere, the duration I speak of is still not exhausted. Let's roughly calculate this number: it is called one Arbuda (meaning: a blister) of lifespan. Twenty Arbudas of lifespan make one Nirarbuda (meaning: a burst blister) of lifespan. Twenty Nirarbudas of lifespan make one Ababa (meaning: a stuttering sound) of lifespan. Twenty Ababas of lifespan make one Atata (meaning: a shivering sound) of lifespan. Twenty Atatas of lifespan make one Hahaha (meaning: a loud laugh) of lifespan. Twenty Hahahas of lifespan make one Utpala (meaning: blue lotus) of lifespan. Twenty Utpalas of lifespan make one Kumuda (meaning: white lotus) of lifespan. Twenty Kumudas of lifespan make one Saugandhika (meaning: fragrant lotus) of lifespan. Twenty Saugandhikas of lifespan make one Pundarika (meaning: white lotus) of lifespan. Twenty Pundarikas of lifespan make one Padma (meaning: lotus) of lifespan. Twenty Padmas of lifespan make one intermediate kalpa. Furthermore, the Sutra of Questions of Nagasena Bhikshu states that the fire in the world is not as hot as the fire in Naraka (meaning: hell). If a small stone is placed in the fire of the world, it will not melt by evening. If a large stone is placed in the fire of Naraka, it will melt immediately. Similarly, if someone commits evil deeds and dies in Naraka, they will not die for tens of millions of years. Also, like large pythons and dragons, they can digest sand and stones as food. Like a pregnant woman, the child in her womb is not digested. These are all due to the power of good and evil karma, which causes digestion or non-digestion. Just as the good and evil deeds a person does follow them like a shadow follows the body, when a person dies, only their body is lost, but their actions are not lost. For example, writing with fire at night, when the fire goes out, the words remain. The actions done in this life will bear fruit in the next life. Moreover, in the Padma (meaning: lotus) hell, the flames are blazing. If a sinner is one hundred yojanas (meaning: an ancient Indian unit of distance) away from the fire, they are already scorched by the flames. If they are sixty yojanas away, the sinner's ears are already deaf and they can hear nothing. If they are fifty yojanas away, the sinner's eyes are already blind and they can see nothing. It is like the Bhikshu Gopali (meaning: Gopali), who harbored evil intentions and slandered Sariputta (meaning: Sariputta) and Maudgalyayana (meaning: Maudgalyayana), and after his death, he fell into this Padma hell. Furthermore, as stated in the Sutra of the Rise of the World, the Padma (meaning: lotus) hell.
所住之處。若諸眾生離其處所。一百由旬。便為彼獄火焰所及。若離五十由旬。所住眾生為彼火熏。皆盲無眼。若離二十五由旬。所住眾生身之肉血。燋然破散。謂于梵行出家人邊。生垢濁心故。損惱心故。毒噁心故。不利益心故。無慈心故。無凈心故。自受斯殃。是故於一切梵行人所起慈。身口意業常受安樂。
典主緣第五
如問地獄經及凈度三昧經云。總括地獄。有一百三十四界。先述獄主名字處所。閻羅王者。昔為毗沙國王。經與維陀始生王。共戰兵力不敵。因立誓願。愿為地獄主。臣佐十八人領百萬之衆。頭有角耳。皆悉忿對。同立誓曰。后當奉助治此罪人。毗沙王者。今閻羅王是。十八大臣者。今諸小王是。百萬之衆。諸阿傍是。問地獄經云。十八王者。即主領十八地獄。一迦典泥犁。二屈遵典刀山。三沸進壽典沸沙。四沸典沸𡱁。五迦世典黑耳。六𡻊傞典火車。七湯謂典鑊湯。八鑊迦然典鐵床。九惡生典𡻘山。十寒冰(經闕王名)十一毗迦典剝皮。十二遙頭典畜生。十三提薄典刀兵。十四夷火典鐵磨。十五悅頭典冰地獄。十六鐵𥫼(經闕王名)十七身典蛆蟲。十八觀身典洋銅又凈度三昧經云。復有三十地獄各。有主典不煩具錄。但列五官名字知。一者鮮官禁殺。二者水官禁盜。三者鐵官禁淫
【現代漢語翻譯】 現代漢語譯本 所居住的地方。如果眾生離開這些地方一百由旬（Yojana，古印度長度單位），就會被地獄的火焰波及。如果離開五十由旬，所居住的眾生會被火焰燻烤，全部變成瞎子，沒有眼睛。如果離開二十五由旬，所居住的眾生的肉和血，會被燒焦破碎。這是因為對於修行梵行（Brahmacharya，禁慾修行）的出家人，生起污濁的心、損害的心、惡毒的心、不利益的心、沒有慈悲的心、沒有清凈的心，所以自己遭受這樣的災殃。因此，對於一切修行梵行的人，都要生起慈悲心，身口意業常常能夠得到安樂。
典主緣第五
如《問地獄經》和《凈度三昧經》所說，總括地獄，有一百三十四界。先敘述地獄主的名字和處所。閻羅王（Yama Raja，地獄之主）在過去是毗沙國王。曾經和維陀始生王交戰，兵力不如對方，因此立下誓願，願意成為地獄之主。他的臣佐十八人，統領百萬之衆，頭上長角，耳朵也都是憤怒的樣子。他們一同立誓說：『以後應當輔助您治理這些罪人。』毗沙國王，就是現在的閻羅王。十八大臣，就是現在各個小王。百萬之衆，就是各個阿傍（地獄卒）。《問地獄經》說，十八個王者，就是主領十八地獄。一、迦典（Kadian）泥犁（Naraka，地獄）。二、屈遵（Quzun）典刀山（Dao Shan，刀山地獄）。三、沸進壽（Feijinshou）典沸沙（Feisha，沸沙地獄）。四、沸（Fei）典沸𡱁（Fei Kuang，沸𡱁地獄）。五、迦世（Jiashi）典黑耳（Hei Er，黑耳地獄）。六、𡻊傞（E Suo）典火車（Huo Che，火車地獄）。七、湯謂（Tangwei）典鑊湯（Huo Tang，鑊湯地獄）。八、鑊迦然（Huojia Ran）典鐵床（Tie Chuang，鐵床地獄）。九、惡生（Esheng）典𡻘山（E Shan，𡻘山地獄）。十、寒冰（Hanbing）（經文缺少王的名字）。十一、毗迦（Pijia）典剝皮（Bo Pi，剝皮地獄）。十二、遙頭（Yaotou）典畜生（Chusheng，畜生道）。十三、提薄（Tibo）典刀兵（Dao Bing，刀兵地獄）。十四、夷火（Yihuo）典鐵磨（Tie Mo，鐵磨地獄）。十五、悅頭（Yuetou）典冰地獄（Bing Diyu，冰地獄）。十六、鐵𥫼（Tie Chu）（經文缺少王的名字）。十七、身（Shen）典蛆蟲（Quchong，蛆蟲地獄）。十八、觀身（Guanshen）典洋銅（Yang Tong，洋銅地獄）。另外，《凈度三昧經》說，還有三十個地獄，各有主典，不一一記錄，只列出五官的名字。一者，鮮官（Xianguan）禁止殺生。二者，水官（Shuiguan）禁止偷盜。三者，鐵官（Tieguan）禁止邪淫。
【English Translation】 English version The place where they dwell. If sentient beings are a hundred Yojana (Yojana, an ancient Indian unit of distance) away from that place, they will be reached by the flames of that hell. If they are fifty Yojana away, the sentient beings dwelling there will be smoked by that fire and all will become blind, without eyes. If they are twenty-five Yojana away, the flesh and blood of the sentient beings dwelling there will be scorched and shattered. This is because they have generated defiled minds, harmful minds, poisonous minds, unbeneficial minds, uncompassionate minds, and impure minds towards those who practice Brahmacharya (Brahmacharya, celibate practice). Therefore, they suffer such calamities themselves. Therefore, towards all those who practice Brahmacharya, one should generate compassion, and one's body, speech, and mind will always receive peace and happiness.
Chapter 5: Causes and Conditions of the Wardens
As stated in the Sutra of Questions about Hell and the Samadhi Sutra of Pure Deliverance, the hells are collectively divided into one hundred and thirty-four realms. First, we will describe the names and locations of the lords of hell. Yama Raja (Yama Raja, the Lord of Hell) was formerly King Pisha. He once fought with King Vitashisheng, and his military strength was inferior. Therefore, he made a vow to become the Lord of Hell. His eighteen ministers, leading a million troops, had horns on their heads and their ears were all filled with anger. They all made a vow, saying, 'In the future, we will assist you in governing these sinners.' King Pisha is now Yama Raja. The eighteen great ministers are now the various lesser kings. The million troops are the various Abang (hell guards). The Sutra of Questions about Hell states that the eighteen kings are the lords of the eighteen hells. First, Kadian (Kadian) Naraka (Naraka, hell). Second, Quzun (Quzun) governs the Mountain of Knives (Dao Shan, Knife Mountain Hell). Third, Feijinshou (Feijinshou) governs Boiling Sand (Feisha, Boiling Sand Hell). Fourth, Fei (Fei) governs Boiling Kuang (Fei Kuang, Boiling Kuang Hell). Fifth, Jiashi (Jiashi) governs Black Ears (Hei Er, Black Ear Hell). Sixth, E Suo (E Suo) governs the Fire Cart (Huo Che, Fire Cart Hell). Seventh, Tangwei (Tangwei) governs the Cauldron of Boiling Water (Huo Tang, Cauldron of Boiling Water Hell). Eighth, Huojia Ran (Huojia Ran) governs the Iron Bed (Tie Chuang, Iron Bed Hell). Ninth, Esheng (Esheng) governs E Mountain (E Shan, E Mountain Hell). Tenth, Ice Hell (Hanbing) (the name of the king is missing in the sutra). Eleventh, Pijia (Pijia) governs Skinning (Bo Pi, Skinning Hell). Twelfth, Yaotou (Yaotou) governs Animals (Chusheng, Animal Realm). Thirteenth, Tibo (Tibo) governs Swords and Weapons (Dao Bing, Swords and Weapons Hell). Fourteenth, Yihuo (Yihuo) governs the Iron Mill (Tie Mo, Iron Mill Hell). Fifteenth, Yuetou (Yuetou) governs the Ice Hell (Bing Diyu, Ice Hell). Sixteenth, Tie Chu (Tie Chu) (the name of the king is missing in the sutra). Seventeenth, Shen (Shen) governs Maggots (Quchong, Maggot Hell). Eighteenth, Guanshen (Guanshen) governs Molten Copper (Yang Tong, Molten Copper Hell). Furthermore, the Samadhi Sutra of Pure Deliverance states that there are thirty more hells, each with its own warden, which will not be recorded in detail. Only the names of the five officials will be listed. First, the Fresh Official (Xianguan) prohibits killing. Second, the Water Official (Shuiguan) prohibits stealing. Third, the Iron Official (Tieguan) prohibits sexual misconduct.
。四者土官禁兩舌。五者天官禁酒。
王都緣第六
如起世經云。當閻浮洲南。二鐵圍山外。有閻摩王宮殿住處。縱廣正等六十由旬。七重墻壁七重欄楯。七重鈴網其外七重多羅行樹。周匝圍繞雜色可觀。七寶所成。于其四方各有諸門。一一諸門皆有卻敵樓櫓臺殿園苑華池。有種種樹美果彌滿香風遠熏眾鳥和鳴。王以惡業不善果故。于夜三時及晝三時。自然有赤融銅汁。在前出生。其王宮殿即變為鐵。五欲功德皆沒不現。王見此已。怖畏不安諸毛皆豎。即便出外。若在宮外。即走入內時。守獄者取閻摩王。高舉撲之置熱鐵地上。其地熾然。極大猛盛光焰炎赫。撲令臥已。即以鐵鉗開張其口。以融銅汁寫置口中。時閻摩王被燒唇口。次燒其舌。后燒咽喉。復燒大腸及小腸等。次第燋然從下而出。爾時彼王作如是念。一切眾生。以于往昔身作惡行。口作惡行。意作惡行。並餘眾生同作業者。皆受此苦。愿我從今舍此身已。更得身時。俱於人間相逢受生。于如來法中。當得信解。剃除鬢髮。著袈裟衣。得正信解。從家出家。既出家已自得通證。生死已盡。梵行已立。所應作者皆已作訖。更不復於後世受生。發如是等熏習善念。即于所住宮殿還成七寶。猶如諸天。五欲功德。現前具足。以三業善便得快樂(如長阿
【現代漢語翻譯】 現代漢語譯本：第四條是土官禁止搬弄是非。第五條是天官禁止飲酒。
王都緣第六
正如《起世經》所說，在閻浮洲（Jambudvipa，指我們所居住的這個世界）南方，兩座鐵圍山（Cakravāḍa，環繞世界的山）之外，有閻摩王（Yama，掌管地獄的冥王）的宮殿住所。宮殿縱橫相等，都是六十由旬（Yojana，古印度長度單位）。有七重墻壁、七重欄楯、七重鈴網，外面還有七重多羅樹（Tāla，棕櫚樹）行列，周匝圍繞，色彩斑斕，非常好看，由七寶構成。在宮殿的四方，各有諸門。每一道門都有防禦用的樓櫓臺殿、園苑華池。有各種各樣的樹木，美好的果實瀰漫其間，香風遠遠飄散，各種鳥兒和諧鳴叫。閻摩王因為惡業和不善的果報，在夜晚的三時和白天的三時，自然有赤紅的熔銅汁，在他面前出現。他的宮殿立即變為鐵，五欲功德都消失不見。閻摩王見到這些，恐懼不安，汗毛倒豎。他便想出去，如果在宮外，就想跑入宮內。這時，守獄者抓住閻摩王，高高舉起，摔在熾熱的鐵地上。那地上燃燒著，極其猛烈，光焰炎熱。將閻摩王摔倒在地后，就用鐵鉗張開他的嘴，將熔銅汁灌入口中。當時，閻摩王被燒灼嘴唇和口，接著燒灼他的舌頭，然後燒灼咽喉，又燒灼大腸和小腸等，依次焦爛，從下身流出。那時，閻摩王這樣想：一切眾生，因為過去世身作惡行、口作惡行、意作惡行，以及其他與我一同造惡業的人，都遭受這樣的痛苦。愿我從今以後捨棄這個身體，再次獲得身體時，能在人間相逢受生，在如來（Tathāgata，佛的稱號）的佛法中，能夠產生信仰和理解，剃除頭髮，穿上袈裟，獲得正信和理解，從在家生活出家。出家后，自己能夠證得神通，生死已經終結，清凈的修行已經確立，應該做的事情都已經做完，不再在後世受生。當他發出這樣的熏習善念時，他所居住的宮殿又恢復成七寶，就像諸天一樣，五欲功德，現前具足。因為身口意三業的善行，便獲得快樂（如同《長阿含》所說）。
【English Translation】 English version: Fourthly, the local officials are prohibited from gossiping. Fifthly, the heavenly officials are prohibited from drinking alcohol.
Chapter Six: The Circumstances of the Royal City
As stated in the Agama of the Rise of the World, to the south of Jambudvipa (the continent where we live), beyond the two Iron Ring Mountains (Cakravāḍa, the mountains surrounding the world), lies the palace residence of King Yama (Yama, the lord of the underworld). The palace is sixty yojanas (Yojana, an ancient Indian unit of distance) in length and width. It has seven layers of walls, seven layers of railings, and seven layers of bell nets. Outside, there are seven rows of Tala trees (Tāla, palm trees) surrounding it, colorful and beautiful, made of the seven treasures. On each of the four sides of the palace, there are gates. Each gate has defensive towers, pavilions, gardens, and lotus ponds. Various trees are filled with beautiful fruits, fragrant breezes spread far and wide, and various birds sing harmoniously. Because of his evil deeds and unwholesome karma, King Yama experiences molten copper juice appearing before him naturally during the three periods of the night and the three periods of the day. His palace immediately turns into iron, and the merits of the five desires disappear. Seeing this, King Yama is terrified and uneasy, his hairs standing on end. He wants to go out, and if he is outside the palace, he wants to run inside. At this time, the prison guards seize King Yama, lift him high, and throw him onto the hot iron ground. The ground is burning, extremely fierce, with intense and scorching flames. After throwing King Yama down, they use iron tongs to open his mouth and pour molten copper juice into it. At that time, King Yama's lips and mouth are burned, then his tongue, then his throat, and then his large and small intestines, gradually burning and flowing out from below. Then, King Yama thinks: 'All beings who have committed evil deeds with their body, speech, and mind in the past, as well as those who have committed evil deeds together with me, are suffering this pain. May I, from now on, abandon this body and be reborn in the human realm, where we can meet again and be born together. May I develop faith and understanding in the Dharma of the Tathāgata (Tathāgata, an epithet of the Buddha), shave my head, wear the kasaya robe, and gain right faith and understanding, leaving the household life to become a monk. After becoming a monk, may I attain supernatural powers, end birth and death, establish pure conduct, complete what needs to be done, and no longer be reborn in future lives.' When he generates such wholesome thoughts, the palace where he resides returns to being made of the seven treasures, like the heavens, with the merits of the five desires fully present. Because of the wholesome actions of his body, speech, and mind, he attains happiness (as described in the Dirgha Agama).
含經王亦三時受苦大意亦同此經也)。
又新婆沙論問諸地獄卒。為是有情數。為是非有情數耶。答若以鐵鎖繫縛初生地獄有情往琰摩王所者是有情數若以種種苦具于地獄中害有情者是非有情數。贍部洲下有大地獄。贍部洲上。亦有邊地獄及獨地獄。或在谷中。或在山上。或在曠野。或在空中。于餘三洲唯有邊地獄獨地獄。無大地獄。所以者何。唯贍部洲人造善猛利。彼作惡亦復猛利。非余洲故。有說北拘盧洲。亦無邊地獄等。是受純凈業果處故。問若余洲無大地獄者。彼諸有情。造無間業斷善根等。當於何處受異熟耶。答即於此贍部洲下大地獄受。問地獄有情其形云何。答其形如人。問語言云何。答彼初生時。皆作聖語。后受苦時。雖出種種受苦痛聲。乃至無有一言可了。唯有斫刺破烈之聲。
業因緣第七
如罪業報應教化地獄經云。爾時信相菩薩。為諸眾生而作發起白佛言。世尊。今有受罪眾生。為諸獄卒。剉碓斬身從頭至足。乃至其頂斬之已訖。巧風吹活而復斬之。何罪所致。佛言。以前世時。坐不信三尊。不孝父母。屠兒魁膾斬截眾生。故獲斯罪。
第二復有眾生。身體頑痹眉須墮落。舉身烘爛。鳥棲鹿宿人跡永絕。玷汙親族人不喜見。名之癩病。何罪所致。佛言。以前世時。坐不
【現代漢語翻譯】 現代漢語譯本： 《含經王》也提到，眾生在三個時段遭受痛苦，其大意與此經相同。
另外，《新婆沙論》中問到：地獄獄卒是有情眾生還是非有情眾生？回答是：如果用鐵鎖捆綁初生地獄的有情眾生，押送到琰摩王（Yama-rāja，閻羅王）那裡去的獄卒，是有情眾生；如果用各種刑具在地獄中傷害有情眾生的獄卒，是非有情眾生。贍部洲（Jambudvīpa）下面有大地獄，贍部洲上面也有邊地獄和獨地獄，或者在山谷中，或者在山上，或者在曠野中，或者在空中。在其餘三洲，只有邊地獄和獨地獄，沒有大地獄。這是因為只有贍部洲的人造善業非常猛烈，他們作惡業也非常猛烈，其他洲的人不是這樣。有人說，北拘盧洲（Uttarakuru）也沒有邊地獄等，因為那裡是享受純凈業果的地方。問：如果其他洲沒有大地獄，那麼那些造作無間業、斷善根等的有情眾生，應當在哪裡承受異熟果報呢？答：就在這贍部洲下的大地獄中承受。問：地獄有情眾生的形貌是怎樣的？答：他們的形貌像人。問：他們的語言是怎樣的？答：他們初生的時候，都說聖語；後來受苦的時候，雖然發出各種受苦的痛苦聲音，乃至沒有一句話可以聽懂，只有砍斫、刺破、撕裂的聲音。
業因緣第七
如《罪業報應教化地獄經》所說，當時信相菩薩（Śraddhālakṣaṇa Bodhisattva）爲了眾生而發起提問，對佛說：『世尊，現在有受罪的眾生，被獄卒用剁、舂、斬等刑罰加身，從頭到腳，乃至頭頂都被斬完，然後巧風吹來使他們復活，又繼續斬殺。這是什麼罪導致的？』佛說：『這是因為前世不相信三寶（triratna），不孝順父母，做屠夫劊子手，斬截眾生，所以獲得這樣的罪報。』
第二種情況，又有眾生身體麻木，眉毛鬍鬚脫落，全身烘烤潰爛，像鳥雀棲息、鹿群居住一樣，人跡永遠斷絕，玷汙親族，人們不喜歡看到，被稱為癩病。這是什麼罪導致的？』佛說：『這是因為前世不...
【English Translation】 English version: The Han Jing Wang (含經王) also states that beings suffer in three periods of time, and its general meaning is the same as this sutra.
Furthermore, the New Vibhāṣā (新婆沙論) asks: Are the hell wardens sentient beings or non-sentient beings? The answer is: If the hell wardens use iron chains to bind newly born sentient beings in hell and escort them to Yama-rāja (琰摩王, King Yama), they are sentient beings; if the hell wardens use various instruments of torture to harm sentient beings in hell, they are non-sentient beings. Below Jambudvīpa (贍部洲) are the great hells, and above Jambudvīpa are also the border hells and solitary hells, either in valleys, on mountains, in wildernesses, or in the air. In the other three continents, there are only border hells and solitary hells, but no great hells. This is because only the people of Jambudvīpa create extremely fierce good karma, and they also create extremely fierce evil karma; the people of other continents are not like this. Some say that Uttarakuru (北拘盧洲) also has no border hells, etc., because it is a place for enjoying the fruits of pure karma. Question: If the other continents have no great hells, then where should those sentient beings who commit the five heinous crimes (無間業), sever their roots of goodness, etc., receive their retribution? Answer: They receive it in the great hells below this Jambudvīpa. Question: What is the appearance of the sentient beings in hell? Answer: Their appearance is like that of humans. Question: What is their language? Answer: When they are first born, they all speak the holy language; later, when they suffer, although they utter various sounds of pain, not a single word can be understood; there are only sounds of chopping, piercing, and tearing.
Karma and Causation, Chapter Seven
As the Sutra on the Retribution of Sins and the Teaching and Transformation of Hell (罪業報應教化地獄經) says, at that time, Śraddhālakṣaṇa Bodhisattva (信相菩薩), for the sake of all beings, initiated a question and said to the Buddha: 'World Honored One, now there are sentient beings undergoing punishment, being subjected to chopping, pounding, and cutting by the hell wardens, from head to toe, until even the top of their heads is completely cut off, and then a skillful wind blows to revive them, and they are cut again. What sin causes this?' The Buddha said: 'This is because in their past lives, they did not believe in the Three Jewels (triratna, 三寶), were not filial to their parents, and were butchers and executioners, cutting and severing sentient beings, so they receive this retribution.'
Secondly, there are sentient beings whose bodies are numb, whose eyebrows and beards fall out, whose entire bodies are roasted and festering, like birds roosting and deer dwelling, human traces are forever cut off, they defile their relatives, and people do not like to see them, and they are called lepers. What sin causes this?' The Buddha said: 'This is because in their past lives, they did not...
信三尊。不孝父母。破壞塔寺。剝脫道人。斫射賢聖。傷害師長。常無返復。背恩忘義。常巧茍且。淫匿尊卑無所忌諱。故獲斯罪。
第三複有眾生。身體長大。聾騃無足宛轉腹行。唯食泥土以自活命。為諸小蟲之所唼食。常受此苦不可堪處。何罪所致。佛言。以前世時。坐為人自用不信。好言善語。不孝父母。反戾時君。若為帝王大臣。四鎮方伯州郡令長。官禁督護。恃其威勢侵奪民物。無有道理。使苦燋悴呼嗟而行。故獲斯罪。
第四復有眾生。兩目盲瞎都無所見。或抵樹木。或墮溝坑。於時死已更復受身。亦復如是。何罪所致。佛言。以前世時。坐不信罪福。障佛光明。縫鷹眼合。籠系眾生。皮囊盛頭不得所見。故獲斯罪。
第五復有眾生。蹇吃瘖啞口不能言。若有所說。閉目舉手口不言了。何罪所致。佛言。以前世時。坐誹謗三尊。輕毀聖道。論他好醜。求人長短。強誣良善。憎嫉賢人。故獲斯罪。
第六復有眾生。腹大項細不能下食。若有所食變為膿血。何罪所致。佛言。以前世時。偷盜僧食。或為大會福食屏處偷啖。吝惜己物但貪他財。常行噁心與人毒藥。氣息不通。故獲斯罪。
第七復有眾生。常為獄卒熱燒鐵釘。釘入百節骨頭釘之已訖。自然火生焚燒身體。悉皆燋爛
【現代漢語翻譯】 現代漢語譯本 不敬三寶（佛、法、僧）。不孝順父母。破壞佛塔寺廟。剝削、侮辱出家人。用箭射或用其他方式傷害賢人和聖人。傷害師長。常常不守信用，沒有悔改。背叛恩情，忘記道義。總是巧言令色，茍且偷生。在淫亂之事上，不分尊卑，毫無顧忌。所以得到這樣的罪報。
第三種情況是，有些眾生身體巨大，又聾又傻，沒有腳，只能在地上翻滾腹行。只能吃泥土來維持生命，還被各種小蟲叮咬啃食。常常遭受這樣的痛苦，難以忍受。這是什麼罪導致的？佛說：『這是因為前世為人時，剛愎自用，不相信別人，不聽好言善語。不孝順父母，違抗君王。如果是帝王大臣，或者四鎮的方伯、州郡的長官，仗著自己的權勢，侵奪百姓的財物，沒有道理，使百姓痛苦不堪，只能哀號嘆息。』所以得到這樣的罪報。
第四種情況是，有些眾生雙目失明，什麼也看不見。有時撞到樹木，有時掉進溝坑。死後再次投胎，還是這樣。這是什麼罪導致的？佛說：『這是因為前世不相信善有善報、惡有惡報，遮蔽佛的光明。縫合老鷹的眼睛，把眾生關在籠子里，用皮囊套住頭，使它們什麼也看不見。』所以得到這樣的罪報。
第五種情況是，有些眾生口齒不清，是啞巴，不能說話。如果想說什麼，就閉著眼睛，舉著手，說不清楚。這是什麼罪導致的？佛說：『這是因為前世誹謗三寶，輕視、詆譭聖道。議論別人的好壞，尋找別人的缺點。誣陷善良的人，憎恨嫉妒賢人。』所以得到這樣的罪報。
第六種情況是，有些眾生肚子很大，脖子很細，食物難以進入。如果吃下什麼東西，就會變成膿血。這是什麼罪導致的？佛說：『這是因為前世偷盜僧人的食物，或者在大型齋會中，偷偷地吃掉供養的食物。吝嗇自己的財物，只貪圖別人的錢財。常常懷著惡毒的心，給人下毒藥，使人氣息不通。』所以得到這樣的罪報。
第七種情況是，有些眾生常常被獄卒用燒紅的鐵釘，釘入全身的骨節。釘完之後，自然生起火焰，焚燒身體，全部燒焦。
【English Translation】 English version Disrespecting the Three Jewels (Buddha, Dharma, Sangha). Being unfilial to parents. Destroying pagodas and temples. Exploiting and insulting monks and nuns. Shooting arrows at or otherwise harming the virtuous and the saints. Harming teachers and elders. Often being untrustworthy and unrepentant. Betraying kindness and forgetting righteousness. Always being cunning and opportunistic. In matters of lust, disregarding rank and showing no restraint. Therefore, one receives such retribution.
Thirdly, there are beings with large bodies, who are deaf and foolish, without feet, and can only crawl on their bellies. They can only eat mud to sustain their lives and are bitten and eaten by various small insects. They constantly suffer such pain, which is unbearable. What sin causes this? The Buddha said: 'This is because in a past life, one was self-willed and distrustful, not believing in good words and advice. One was unfilial to parents and rebellious against the ruler. If one was a king or minister, or a regional commander, or a magistrate of a prefecture or county, relying on one's power to seize the property of the people without reason, causing the people to suffer and only be able to wail and sigh.' Therefore, one receives such retribution.
Fourthly, there are beings who are blind in both eyes and cannot see anything. Sometimes they bump into trees, sometimes they fall into ditches. After death, they are reborn in the same way. What sin causes this? The Buddha said: 'This is because in a past life, one did not believe in the reward of good and the punishment of evil, obscuring the light of the Buddha. Sewing up the eyes of eagles, caging living beings, covering their heads with leather bags, preventing them from seeing anything.' Therefore, one receives such retribution.
Fifthly, there are beings who are stuttering and mute, unable to speak. If they want to say something, they close their eyes, raise their hands, and cannot speak clearly. What sin causes this? The Buddha said: 'This is because in a past life, one slandered the Three Jewels, despised and defamed the holy path. Discussing the good and bad of others, seeking the shortcomings of others. Falsely accusing good people, hating and envying virtuous people.' Therefore, one receives such retribution.
Sixthly, there are beings with large bellies and thin necks, making it difficult for food to enter. If they eat anything, it turns into pus and blood. What sin causes this? The Buddha said: 'This is because in a past life, one stole the food of monks, or secretly ate the offered food during large vegetarian feasts. Being stingy with one's own possessions, only coveting the wealth of others. Often harboring malicious intentions, giving poison to others, causing their breath to be cut off.' Therefore, one receives such retribution.
Seventhly, there are beings who are constantly nailed by prison guards with hot iron nails into every joint of their bones. After being nailed, flames naturally arise, burning their bodies, completely scorching them.
。何罪所致。佛言。以前世時。坐為鍼灸醫師。針人身體不能差病。誑他取財。徒憂苦痛令他苦惱。故獲斯罪。
第八復有眾生。常在鑊湯中。為牛頭阿搒。以三股鐵叉。叉人內著鑊湯中。煮之令爛。還復吹活而復煮之。何罪所致。佛言。以前世時。信邪倒見。祠祀鬼神。屠殺眾生。湯灌滅毛。鑊湯煮煎。不可限量。故獲斯罪。
第九復有眾生。常在火城中煻煨臍心。四門俱開。若欲趣門門即閉之。東西馳走不能自免。為火燒盡。何罪所致。佛言。以前世時。坐焚燒山澤。火煨雞子。燒煮眾生。身爛皮剝。故獲斯罪。
第十復有眾生。常在雪山中寒風所吹。皮肉剝裂求死不得。何罪所致。佛言。以前世時。坐橫道作賊。剝脫人衣。使冬月之日令他凍死。生㓟牛羊痛不可堪。故獲斯罪。
第十一復有眾生。常在刀山劍樹之上。若有所捉即便割傷。枝節斷壞。何罪所致。佛言。以前世時。坐屠殺為業。烹害眾生屠割剝裂。骨肉分離頭腳星散。懸于高格稱量而賣。或復生懸眾生苦痛難處。故受斯罪。
第十二復有眾生。五根不具。何罪所致。佛言。以前世時。坐飛鷹走狗彈射禽獸。或斷其頭。或斷其足。生滅鳥翼。故獲斯罪。
第十三複有眾生。攣躄背僂腰臗不隨。腳跛手拘不能采涉
【現代漢語翻譯】 現代漢語譯本：是什麼罪過導致的呢？佛說：『因為前世的時候，擔任鍼灸醫師，給別人鍼灸身體卻不能治好疾病，反而欺騙他人錢財，白白讓人憂愁痛苦，使他們苦惱，所以得到這樣的罪報。』 第八種是，還有眾生，常常在鑊湯（huò tāng，沸水鍋）中，被牛頭阿搒（Āpáng，獄卒名）用三股鐵叉，叉起人來放入鑊湯中，煮到爛熟。然後又吹氣使他們復活，再繼續煮。是什麼罪過導致的呢？佛說：『因為前世的時候，相信邪惡錯誤的見解，祭祀鬼神，屠殺眾生，用沸水澆灌褪毛，用鑊湯煮煎，殘酷至極，所以得到這樣的罪報。』 第九種是，還有眾生，常常在火城中，被煻煨（táng wēi，灰燼中的餘火）燒灼臍心，四面城門都打開著，如果想要去任何一個門，門就立刻關閉，東西奔跑卻無法逃脫，被火燒盡。是什麼罪過導致的呢？佛說：『因為前世的時候，焚燒山林沼澤，用火煨烤雞蛋，燒煮眾生，使他們身體燒爛，皮肉剝落，所以得到這樣的罪報。』 第十種是，還有眾生，常常在雪山中被寒風吹襲，皮肉剝裂，求死不得。是什麼罪過導致的呢？佛說：『因為前世的時候，在道路上攔路搶劫，剝脫別人的衣服，使他們在寒冷的冬天被凍死，活剝牛羊，痛苦不堪，所以得到這樣的罪報。』 第十一種是，還有眾生，常常在刀山劍樹之上，如果有所觸碰就會被割傷，枝節斷裂損壞。是什麼罪過導致的呢？佛說：『因為前世的時候，以屠殺為職業，烹煮殘害眾生，屠宰分割剝皮，骨肉分離，頭腳分散，懸掛在高高的架子上稱量售賣，或者活生生地懸掛眾生，使他們痛苦難當，所以受到這樣的罪報。』 第十二種是，還有眾生，五根（wǔ gēn，眼、耳、鼻、舌、身五種感覺器官）不健全。是什麼罪過導致的呢？佛說：『因為前世的時候，放飛鷹走狗，用彈弓射殺禽獸，或者砍斷它們的頭，或者砍斷它們的腳，活生生地折斷鳥的翅膀，所以得到這樣的罪報。』 第十三種是，還有眾生，手腳彎曲不能伸直，駝背彎腰，腰胯不聽使喚，腳跛手拘，不能行走渡水。
【English Translation】 English version: What sin caused this? The Buddha said, 'Because in a previous life, you were an acupuncture physician who could not cure people's illnesses by needling their bodies, but instead deceived them to obtain wealth, causing them unnecessary worry and suffering. Therefore, you received this retribution.' The eighth is that there are beings who are constantly in boiling cauldrons, being prodded by ox-headed Āpáng (name of a jailer) with three-pronged iron forks, who thrust people into the boiling cauldron to be cooked until rotten. Then they are revived with a breath and cooked again. What sin caused this? The Buddha said, 'Because in a previous life, you believed in evil and perverse views, worshiped ghosts and spirits, slaughtered living beings, scalded them with boiling water to remove their hair, and boiled and fried them in cauldrons with extreme cruelty. Therefore, you received this retribution.' The ninth is that there are beings who are constantly in a city of fire, with embers (táng wēi, residual fire in ashes) burning their navels. All four gates are open, but if they try to go to any gate, it immediately closes. They run east and west but cannot escape, and are burned to ashes. What sin caused this? The Buddha said, 'Because in a previous life, you burned mountains and marshes, roasted eggs in embers, and burned and boiled living beings, causing their bodies to rot and their skin to peel off. Therefore, you received this retribution.' The tenth is that there are beings who are constantly in snowy mountains, blown by cold winds, their skin and flesh peeling off, unable to die even when they seek death. What sin caused this? The Buddha said, 'Because in a previous life, you robbed people on the road, stripping them of their clothes, causing them to freeze to death in the cold winter months, and skinned cattle and sheep alive, causing unbearable pain. Therefore, you received this retribution.' The eleventh is that there are beings who are constantly on mountains of knives and trees of swords. If they touch anything, they are cut and wounded, and their branches and joints are broken and damaged. What sin caused this? The Buddha said, 'Because in a previous life, you were a butcher by trade, cooking and harming living beings, slaughtering, cutting, and skinning them, separating their bones and flesh, scattering their heads and feet, hanging them on high racks to weigh and sell, or hanging living beings alive, causing them unbearable pain. Therefore, you received this retribution.' The twelfth is that there are beings whose five roots (wǔ gēn, the five sense organs: eyes, ears, nose, tongue, and body) are incomplete. What sin caused this? The Buddha said, 'Because in a previous life, you released hawks and hounds, shot birds and beasts with slingshots, or cut off their heads, or cut off their feet, or tore off birds' wings while they were still alive. Therefore, you received this retribution.' The thirteenth is that there are beings who are crippled, hunchbacked, with waists and hips that do not obey, lame feet, and hands that are clenched, unable to walk or cross water.
。何罪所致。佛言。以前世時。坐為人野田行道安槍。或安射窠施張弶阱。陷墜眾生頭破腳折。傷損非一。故獲斯罪。
第十四復有眾生。常為獄卒桎梏其身。不得免脫。何罪所致。佛言。以前世時。坐網捕眾生。籠系人畜饑窮困苦。或為宰主令長。貪取財錢。枉系良善。怨酷昊天。不得縱意。故獲斯罪。
第十五復有眾生。或顛或狂。或癡或騃。不別好醜。何罪所致。佛言。以前世時。飲酒醉亂犯三十六失。復得癡身如似醉人。不識尊卑不別好醜。故獲斯罪。
第十六復有眾生。其形甚小陰藏甚大。挽之身皮皆復進引。行立坐臥以之為妨。何罪所致。佛言。以前世時。坐持生販賣。自譽己物。毀呰他財。囂升弄㪷躡秤前後欺誑於人。故獲斯罪。
第十七復有眾生。男根不具而為黃門。身不妻娶。何罪所致。佛言。以前世時。坐揵象馬牛羊豬狗。死而復甦。故獲斯罪。
第十八復有眾生。從生至老無有兒子。孤立獨存。何罪所致佛言。以前世時。坐為人暴惡不信罪福。百鳥產乳之時。赍持瓶器。循大水渚。求拾鴻鶴鸚鵡鵝雁。諸鳥卵㲉。擔歸煮啖。諸鳥失子。悲鳴叫裂眼中血出。故獲斯罪。
第十九復有眾生。少小孤寒。無有父母兄弟。為他作使辛苦活命。長大成人橫罹殃禍。
【現代漢語翻譯】 現代漢語譯本：什麼罪過導致這樣的結果？佛說：『這是因為前世，作為人在田野道路上安置槍，或者設定射擊鳥類的陷阱，設定捕捉動物的機關，導致眾生頭破腳折，傷損的生命不止一個，所以獲得這樣的罪報。』 現代漢語譯本：又有一種眾生，經常被獄卒用刑具束縛身體，無法解脫。是什麼罪過導致這樣的結果？佛說：『這是因為前世，用網捕捉眾生，用籠子囚禁人或牲畜，使他們飢餓困苦。或者作為地方長官，貪取錢財，冤枉囚禁善良的人，怨恨之氣沖天，不得自由，所以獲得這樣的罪報。』 現代漢語譯本：又有一種眾生，或者顛狂，或者癡呆，或者愚笨，不能分辨好壞。是什麼罪過導致這樣的結果？佛說：『這是因為前世，飲酒醉亂，犯下三十六種過失，又得到癡呆的身體，就像醉酒的人一樣，不認識尊卑，不能分辨好壞，所以獲得這樣的罪報。』 現代漢語譯本：又有一種眾生，身體非常小，陰部卻非常大，拉動陰部，身體的面板都會被牽引。行走站立坐臥都因此受到妨礙。是什麼罪過導致這樣的結果？佛說：『這是因為前世，從事買賣，自我誇耀自己的貨物，詆譭別人的財物，使用不準確的量具，用腳踩秤，前後欺騙他人，所以獲得這樣的罪報。』 現代漢語譯本：又有一種眾生，沒有男根，成為太監，終身不能娶妻。是什麼罪過導致這樣的結果？佛說：『這是因為前世，閹割大象、馬、牛、羊、豬、狗等動物，使它們死去又復活，所以獲得這樣的罪報。』 現代漢語譯本：又有一種眾生，從出生到年老都沒有兒子，孤單地活著。是什麼罪過導致這樣的結果？佛說：『這是因為前世，為人暴虐兇惡，不相信罪過和福報。在鳥類產卵哺乳的時候，拿著瓶瓶罐罐，沿著大水邊，尋找撿拾鴻鵠（honghu）、鶴（he）、鸚鵡（yingwu）、鵝（e）、雁（yan）等鳥類的卵，拿回家煮著吃。導致鳥類失去孩子，悲鳴叫喊，眼中流血，所以獲得這樣的罪報。』 現代漢語譯本：又有一種眾生，從小就孤苦貧寒，沒有父母兄弟，替別人做工，辛苦地維持生命，長大成人後又遭遇橫禍。
【English Translation】 English version: What sin caused this? The Buddha said, 'In a previous life, as a person, they set up guns in fields and roads, or set up traps to shoot birds, or set up snares to catch animals, causing living beings to have broken heads and fractured feet, injuring more than just one. Therefore, they received this karmic retribution.' English version: Furthermore, there are beings who are constantly shackled by prison guards, unable to escape. What sin caused this? The Buddha said, 'In a previous life, they used nets to capture living beings, caged people and livestock, causing them to suffer from hunger and hardship. Or, as local officials, they greedily took money and unjustly imprisoned good people, causing resentment to reach the heavens, preventing them from having freedom. Therefore, they received this karmic retribution.' English version: Furthermore, there are beings who are either insane, or foolish, or idiotic, unable to distinguish between good and bad. What sin caused this? The Buddha said, 'In a previous life, they drank alcohol and became intoxicated and disordered, committing thirty-six kinds of faults, and again obtained a foolish body, like a drunken person, unable to recognize rank and unable to distinguish between good and bad. Therefore, they received this karmic retribution.' English version: Furthermore, there are beings whose bodies are very small but whose genitals are very large. When they pull on their genitals, the skin of their bodies is pulled along. Walking, standing, sitting, and lying down are all hindered by this. What sin caused this? The Buddha said, 'In a previous life, they engaged in buying and selling, praising their own goods while disparaging the goods of others, using inaccurate measuring tools, stepping on scales, and deceiving people before and after. Therefore, they received this karmic retribution.' English version: Furthermore, there are beings who do not have male organs and become eunuchs, unable to marry in their lifetime. What sin caused this? The Buddha said, 'In a previous life, they castrated elephants, horses, cattle, sheep, pigs, and dogs, causing them to die and then be revived. Therefore, they received this karmic retribution.' English version: Furthermore, there are beings who have no children from birth to old age, living alone. What sin caused this? The Buddha said, 'In a previous life, they were violent and wicked, not believing in sin and merit. During the time when birds were laying eggs and nursing their young, they carried bottles and jars, searching along the great waters, seeking to collect the eggs of swans (honghu), cranes (he), parrots (yingwu), geese (e), and wild geese (yan), bringing them home to cook and eat. Causing the birds to lose their children, crying out in sorrow, with blood coming from their eyes. Therefore, they received this karmic retribution.' English version: Furthermore, there are beings who are orphaned and poor from a young age, without parents or siblings, working for others, struggling to make a living, and encountering misfortune when they grow up.
懸官所縛系閉牢獄。無人追餉饑窮困苦。無所告及。何罪所致。佛言。以前世時。坐喜捕拾。雕鷲鷹鷂。熊羆虎豹。枷鎖而畜。孤此眾生。父母兄弟常恒憂悲。悲鳴叫裂哀感人心。不能供養常苦飢餓。骨立皮連求死不得。故獲斯罪。
第二十復有眾生。其形甚醜。身黑如漆面目復青。鞫頰俱堆。皰面平鼻。兩眼黃赤。牙齒疏缺。口氣腥臭。矬短擁腫。大腹亞髖。腳復繚戾。僂脊匡肋。費衣健食。惡瘡膿血。水腫干痟。疥癩癰疽。種種諸惡集在其身。雖親附人人不在意。若他作罪橫羅其殃。永不見佛。永不聞法。永不識僧。何罪所致。佛言。以前世時。坐為子不孝父母。為臣不忠其君。為君不敬其下。朋友不賞其信。鄉黨不以其齒。朝廷不以其爵。妄為趨作。心意顛倒無有其度。不信三尊。殺君害師。伐國掠民。攻城破塢。偷寒過盜惡業非一。美己惡人。侵陵孤老。誣謗賢聖。輕慢尊長。欺誑下賤。一切罪業悉具犯之。眾惡集報。故獲斯罪。
爾時一切諸受罪眾生。聞佛作如是說。悲號動地。淚下如雨。而白佛言。唯愿世尊。久住說法。令我等輩而得解脫。佛言。若我久住。薄德之人不種善根。謂我常在。不念無常。善男子譬如孩兒母常在側。不生難遭之想。若母去者。便生渴仰思戀之心。母方還來乃至歡
【現代漢語翻譯】 現代漢語譯本：被官府囚禁在牢獄中，沒有人供給食物，飢餓貧困，痛苦不堪，無處申訴。這是什麼罪導致的？佛說：這是因為前世喜歡捕捉雕、鷲、鷹、鷂、熊、羆、虎、豹等動物，用枷鎖囚禁它們，使這些動物失去自由。它們的父母兄弟常常為此憂愁悲傷，悲鳴哀叫，令人心碎。你也不給它們提供食物，讓它們長期忍受飢餓，瘦骨嶙峋，求生不得求死不能，所以才得到這樣的罪報。 現代漢語譯本：第二十種情況是，有些眾生長相極其醜陋，身體黑如油漆，面目青色，雙頰堆積，滿臉皰疹，鼻子扁平，兩眼發黃發紅，牙齒稀疏殘缺，口中散發腥臭氣味，身材矮小臃腫，大腹便便，屁股下垂，雙腳彎曲，駝背彎腰，浪費衣服，飯量極大，身上長滿惡瘡，流膿流血，患有水腫、乾瘦病、疥瘡、癩病、癰疽等各種惡疾，聚集在身上。即使親近別人，也沒有人願意理睬。如果別人犯了罪，卻無端遭受牽連。永遠見不到佛，永遠聽不到佛法，永遠不認識僧人。這是什麼罪導致的？佛說：這是因為前世身為子女不孝順父母，身為臣子不忠於君主，身為君主不敬重下屬，朋友之間不講信用，鄉里之間不尊重年長者，朝廷之上不按照爵位來對待人。胡作非爲，心意顛倒，毫無節制。不相信佛、法、僧三寶，甚至殺害君主和師長，侵略國家，掠奪百姓，攻打城池，摧毀村莊，偷盜搶劫，惡行數不勝數。美化自己，詆譭他人，欺凌孤寡老人，誣陷誹謗賢人聖者，輕視怠慢尊長，欺騙愚昧之人。一切罪惡都犯遍了，各種惡報聚集在一起，所以才得到這樣的罪報。 現代漢語譯本：當時，所有正在遭受罪報的眾生，聽到佛這樣說，都悲傷地哭號，聲音震動大地，眼淚像下雨一樣。他們對佛說：『希望世尊長久住世說法，讓我們這些受苦的人能夠得到解脫。』佛說：『如果我長久住世，那些福德淺薄的人就不會種下善根，認為我永遠都在，而不念及世事無常。』善男子，譬如孩子，母親常常在身邊，就不會產生難得遇到的想法。如果母親離開了，就會產生渴望思念的心情，母親才回來的時候，才會感到歡喜。
【English Translation】 English version: Bound and confined in prison by officials, without anyone to provide sustenance, suffering from hunger, poverty, and hardship, with no one to appeal to. What sin caused this? The Buddha said: 'In a previous life, you delighted in capturing eagles, vultures, hawks, falcons, bears, brown bears, tigers, and leopards, confining them with shackles, isolating these beings. Their parents and siblings were constantly worried and grieved, their cries of sorrow heart-wrenching. You did not provide them with sustenance, causing them to suffer from prolonged hunger, becoming emaciated, longing for death but unable to attain it. Therefore, you have incurred this sin.' English version: Secondly, there are beings whose forms are extremely ugly, their bodies as black as lacquer, their faces blue, with bulging cheeks, pockmarked faces, flat noses, yellow and red eyes, sparse and broken teeth, foul-smelling breath, short and hunchbacked, with large bellies and drooping hips, crooked feet, hunched backs, protruding ribs, wasteful of clothing, gluttonous eaters, covered in festering sores with pus and blood, suffering from edema, emaciation, scabies, leprosy, carbuncles, and various other evils gathered on their bodies. Even if they approach others, no one pays them any attention. If others commit crimes, they are wrongly implicated. They never see the Buddha, never hear the Dharma, and never recognize the Sangha. What sin caused this? The Buddha said: 'In a previous life, you were an unfilial child to your parents, a disloyal subject to your ruler, a ruler who did not respect your subordinates, a friend who did not value trust, a villager who did not respect elders, a courtier who did not respect rank. You acted recklessly, your mind was inverted, without measure. You did not believe in the Three Jewels (Buddha, Dharma, Sangha), you even killed rulers and teachers, invaded countries and plundered the people, attacked cities and destroyed fortresses, stealing in the cold and robbing excessively, committing countless evil deeds. You praised yourself and slandered others, bullied the orphaned and elderly, falsely accused and defamed the virtuous and sages, disrespected elders, and deceived the ignorant. You committed all kinds of sins, and the accumulated retribution of all evils has resulted in this suffering.' English version: At that time, all the beings undergoing punishment, hearing the Buddha speak thus, cried out in sorrow, their voices shaking the earth, their tears falling like rain. They said to the Buddha: 'We beseech the World-Honored One to dwell long in the world and preach the Dharma, so that we may be liberated.' The Buddha said: 'If I dwell long in the world, those of little merit will not plant good roots, thinking that I am always present, and will not remember impermanence. Good men, just as a child whose mother is always by their side does not cherish the thought of her being difficult to encounter. If the mother leaves, they will develop a longing and yearning. Only when the mother returns will they rejoice.'
喜。善男子。我今亦復如是。知諸眾生。善惡業緣受報好醜。故般涅槃。爾時世尊。即為此諸受罪眾生。而說偈言。
水流不常滿 火盛不久然 日出須臾沒 月滿已復缺 尊榮豪貴者 無常復過是 念當勤精進 頂禮無上尊
又舊雜譬喻經云。昔有六人為伴。造罪俱墮地獄。同在一釜中。皆欲說本罪。一人言沙。二人言那。三人言特。四人言涉。五人言姑。六人言陀羅。佛見之笑。目連問佛。何以故笑。佛言。有六人為伴。俱墮地獄。共在一釜中。各欲說本罪。熱湯沸涌不能再語。各一語便回下。一人言沙者。世間六十億萬歲。在泥犁中。始為一日。何時當竟。第二人言那者。無有出期。亦不知何時當得脫。第三人言特者。咄咄我當用作生。不能自制意。奪五家分。供養三尊。愚貪無足。今悔何益。第四人言涉者。言我治生亦不至誠。財產屬他。為得苦痛。第五人言姑者。誰當保我。從地罪出。便不犯道禁。得生天樂者。第六人言陀羅者。是事上頭本不為心計。譬如御車失道入邪。折軸車懷。悔無所及。
又十輪經云。有五逆罪。為最極惡。何者為五。謂故心殺父母阿羅漢。破壞聲聞和合僧事。乃至噁心出佛身血。諸如是等。名為五逆。若人於五逆中。作一一逆者不得出家。受具足
【現代漢語翻譯】 現代漢語譯本 喜（喜悅）。善男子（對修行者的尊稱）。我現在也是這樣，知道各種眾生因善惡業緣而承受的果報有好有壞，所以選擇般涅槃（入滅）。 這時，世尊就為這些受罪的眾生說了偈語： 『水流不會總是滿盈，火焰再旺盛也不會持續燃燒很久，太陽出來一會兒就會落下，月亮圓滿之後又會虧缺。 那些尊貴榮耀的人，他們的無常變化比這些還要快。 應當常常想著要勤奮精進修行，頂禮無上的至尊。』 又《舊雜譬喻經》中說，過去有六個人結伴，因為造作罪業一同墮入地獄，同在一個鍋里受苦。他們都想說出自己所犯的罪行。一個人說『沙』，第二個人說『那』，第三個人說『特』，第四個人說『涉』，第五個人說『姑』，第六個人說『陀羅』。佛陀看見了就笑了。目連（佛陀的弟子，以神通著稱）問佛陀，為什麼發笑？佛陀說，有六個人結伴，一同墮入地獄，共同在一個鍋里受苦，各自想說出自己所犯的罪行，但沸騰的熱湯翻滾，使他們無法再說下去，只能各說一個字就沉下去了。一個人說『沙』，意思是說，世間的六十億萬歲，在地獄中才算一天，什麼時候才能結束啊？第二個人說『那』，意思是說，沒有脫離地獄的期限，也不知道什麼時候才能脫離。第三個人說『特』，意思是說，唉，我當初用來做什麼不好啊，不能控制自己的慾望，奪取五家的財產，卻不供養佛法僧三寶（佛教的信仰中心），愚蠢貪婪永無滿足，現在後悔又有什麼用呢？第四個人說『涉』，意思是說，我經營生計也不誠實，財產最終歸別人所有，自己卻遭受痛苦。第五個人說『姑』，意思是說，誰能保佑我，從地獄罪苦中脫離，不再違犯道義禁戒，能夠往生到天界享受快樂呢？第六個人說『陀羅』，意思是說，這件事當初根本沒有放在心上仔細考慮，譬如駕車的人迷失了道路，駛入邪路，導致車軸折斷，車身損壞，現在後悔也來不及了。 又《十輪經》中說，有五逆罪（佛教中最嚴重的罪行），是最為極惡的。什麼是五逆罪呢？就是故意殺害父母、阿羅漢（已證得涅槃的聖者），破壞聲聞（聽聞佛陀教誨而修行的弟子）僧團的和合，乃至以噁心使佛陀身體出血。這些罪行，就叫做五逆罪。如果有人犯了五逆罪中的任何一條，都不能出家，不能受具足戒（成為正式的比丘或比丘尼）。
【English Translation】 English version Joy. Good man (a respectful term for practitioners). I am also like this now, knowing that all sentient beings receive good or bad retributions according to their good and bad karmic conditions, therefore I choose Parinirvana (final liberation). At that time, the World Honored One spoke this verse for these suffering beings: 'The flow of water is never always full, the blazing fire does not last long. The sun rises and sets in a short while, the moon waxes full and then wanes. Those who are honored and noble, their impermanence is even faster than these. One should always think of diligently practicing, and prostrate to the supreme and unsurpassed one.' Also, the Old Miscellaneous Parable Sutra says, in the past there were six people who were companions, and because of committing sins, they all fell into hell, suffering together in one cauldron. They all wanted to speak of the sins they had committed. One person said 'Sha', the second person said 'Na', the third person said 'Te', the fourth person said 'She', the fifth person said 'Gu', and the sixth person said 'Dhara'. The Buddha saw this and laughed. Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers) asked the Buddha, why are you laughing? The Buddha said, there were six people who were companions, and they all fell into hell together, suffering together in one cauldron. Each wanted to speak of the sins they had committed, but the boiling hot soup was churning, making them unable to speak further, each could only say one word before sinking down. The first person said 'Sha', meaning that sixty billion years in the world is only one day in hell, when will it ever end? The second person said 'Na', meaning that there is no limit to leaving hell, and I don't know when I will be able to escape. The third person said 'Te', meaning, alas, what couldn't I have done with it, unable to control my desires, seizing the property of five families, but not making offerings to the Triple Gem (the center of faith in Buddhism), foolishly greedy and never satisfied, what is the use of regretting now? The fourth person said 'She', meaning that I was not sincere in my business dealings, and the property ultimately belongs to others, while I suffer pain. The fifth person said 'Gu', meaning, who can protect me, to escape from the suffering of hell, and no longer violate the precepts of the Way, to be reborn in the heavens and enjoy happiness? The sixth person said 'Dhara', meaning that I didn't carefully consider this matter in my heart at the beginning, like a driver who loses his way and enters a wrong path, causing the axle to break and the car to be damaged, it is too late to regret it now. Also, the Ten Wheels Sutra says, there are five rebellious acts (the most serious offenses in Buddhism), which are the most extremely evil. What are the five rebellious acts? They are intentionally killing one's parents, an Arhat (a saint who has attained Nirvana), disrupting the harmony of the Sangha (the community of monks and nuns) of Sravakas (disciples who practice by hearing the Buddha's teachings), and even causing the Buddha's body to bleed with malicious intent. These acts are called the five rebellious acts. If a person commits any one of the five rebellious acts, they cannot become a monk or nun, and cannot receive the full precepts (become a fully ordained Bhikkhu or Bhikkhuni).
戒。若聽出家。則犯重罪。應殯令出。若已有出家諸威儀者。不應加其鞭杖。及諸系閉。復有四種大罪。同於四逆。犯根本罪。何者為四。殺辟支佛。淫阿羅漢比丘尼。若人舍財與佛法僧。主掌此物而輒用之。若人到見。破壞比丘僧。若人於此四根本罪中。犯一一罪。悉不聽佛法出家。設使出家。不得聽受具足戒。若受具者應驅令出。以有出家威儀法故。不應鞭杖系閉奪其生命。如是皆犯根本罪。非逆罪也有是根本罪亦是逆罪。若人出家受具足戒。得見諦道。斷其命根。是名亦逆亦根本罪。如是眾生。於我戒律中。應驅令出。有是根本罪非逆罪。若人出家凡夫眾生。故害其命。是名犯根本。非逆罪也。若有四方僧物。飲食敷具。悉不應與同共利養也。有是非根本非逆罪。若有眾生。于佛法僧而生疑心。此中出家。乃至見他讀誦。而作留難乃至一偈。此非根本罪。亦非逆罪。是名甚惡。近於逆罪。若不懺悔除其罪根。終不聽使佛法出家。設使出家受具足戒。不悔過者亦驅令出。何以故。不信正法。譭謗三乘。壞正法眼。欲滅法燈。斷三寶種。減損人天而無利益。墮于惡道。此二種人名謗正法。毀呰賢聖。地獄劫壽。增長惡法。是名根本大重罪也。何者。是不威儀根本法罪。若比丘故淫。故殺凡人。不與而取。犯故妄語。
【現代漢語翻譯】 現代漢語譯本： 戒律方面，如果允許犯戒者出家，則犯下重罪，應當將其驅逐。如果已經有了出家的威儀，不應該對其施加鞭打、監禁等懲罰。還有四種大罪，等同於四逆罪（殺父、殺母、殺阿羅漢、破和合僧，此處指性質嚴重）。觸犯根本罪。哪四種呢？殺害辟支佛（Pratyekabuddha，獨自覺悟者），與阿羅漢比丘尼（Arhat Bhikkhuni，證得阿羅漢果的比丘尼）行淫，如果有人捐獻財物給佛、法、僧三寶，而掌管此物的人擅自使用，如果有人故意破壞比丘僧團。如果有人犯了這四種根本罪中的任何一種，都不允許在佛法中出家。即使已經出家，也不得允許受具足戒。如果已經受了具足戒，應當驅逐出去。因為他們已經有了出家的威儀和戒法，不應該鞭打、監禁，或剝奪其生命。這些都屬於犯根本罪，但不是逆罪。也有既是根本罪又是逆罪的情況。如果有人出家受了具足戒，證得了見諦之道（Dṛṣṭi-satya-mārga，見真理的道路），卻被斷絕了命根，這既是逆罪，也是根本罪。這樣的眾生，在我的戒律中，應當驅逐出去。有的是根本罪，但不是逆罪。如果有人出家，是凡夫眾生，故意殺害其生命，這是犯根本罪，但不是逆罪。如果有四方僧眾的物品，如飲食、敷具等，都不應該與他們共同分享利益。有的是非根本罪，也非逆罪。如果有的眾生，對佛、法、僧三寶產生懷疑，在這種情況下出家，甚至看到別人讀誦經文，就加以阻撓，哪怕只是一句偈語，這不是根本罪，也不是逆罪。但這非常惡劣，接近於逆罪。如果不懺悔，消除其罪根，最終不允許其在佛法中出家。即使已經出家受了具足戒，如果不悔改，也應當驅逐出去。為什麼呢？因為他們不相信正法，譭謗三乘（聲聞乘、緣覺乘、菩薩乘），破壞正法眼（Saddharma-cakṣus，正確的佛法見解），想要熄滅法燈（Dharma-dīpa，佛法的光明），斷絕三寶的種子，減損人天福報而毫無利益，墮入惡道。這兩種人被稱為謗正法，譭謗賢聖，將在地獄中經歷漫長的劫數，增長惡法。這是根本大重罪啊！ 什麼是不合威儀的根本法罪呢？如果比丘故意行淫，故意殺害凡人，不給予而偷取，犯故意妄語。
【English Translation】 English version: Regarding precepts, if one allows a transgressor to be ordained, they commit a grave offense and should be expelled. If they already possess the demeanor of a renunciate, they should not be subjected to whipping, imprisonment, or other forms of restraint. Furthermore, there are four major offenses equivalent to the four heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, here referring to the severity of the nature). These constitute fundamental offenses. What are the four? Killing a Pratyekabuddha (one who attains enlightenment independently), engaging in sexual misconduct with an Arhat Bhikkhuni (a fully ordained nun who has attained Arhatship), if someone donates property to the Buddha, Dharma, and Sangha, and the person in charge of these items uses them without authorization, if someone intentionally disrupts the Bhikkhu Sangha. If someone commits any one of these four fundamental offenses, they are not permitted to be ordained in the Buddha's teachings. Even if they have already been ordained, they must not be allowed to receive the full monastic precepts. If they have already received the full precepts, they should be expelled. Because they already possess the demeanor and precepts of a renunciate, they should not be whipped, imprisoned, or deprived of their life. These all constitute fundamental offenses, but are not heinous crimes. There are also cases that are both fundamental offenses and heinous crimes. If someone is ordained, receives the full precepts, attains the path of seeing the truth (Dṛṣṭi-satya-mārga, the path to seeing the truth), but their life force is severed, this is both a heinous crime and a fundamental offense. Such beings, according to my precepts, should be expelled. There are fundamental offenses that are not heinous crimes. If someone is ordained, is an ordinary being, and intentionally takes a life, this constitutes a fundamental offense, but is not a heinous crime. If there are items belonging to the Sangha from all directions, such as food, bedding, etc., they should not share the benefits with them. There are offenses that are neither fundamental nor heinous. If there are beings who harbor doubts about the Buddha, Dharma, and Sangha, and are ordained under such circumstances, or even if they see others reciting scriptures and obstruct them, even if it is just a single verse, this is not a fundamental offense, nor is it a heinous crime. However, it is extremely evil, close to being a heinous crime. If they do not repent and eliminate the root of their sin, they will ultimately not be allowed to be ordained in the Buddha's teachings. Even if they have already been ordained and received the full precepts, if they do not repent, they should also be expelled. Why? Because they do not believe in the true Dharma, slander the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), destroy the eye of the true Dharma (Saddharma-cakṣus, the correct view of the Buddha's teachings), want to extinguish the lamp of the Dharma (Dharma-dīpa, the light of the Buddha's teachings), cut off the lineage of the Three Jewels, diminish the blessings of humans and gods without any benefit, and fall into evil realms. These two types of people are called slanderers of the true Dharma, revilers of the virtuous and holy, and will endure eons in hell, increasing evil deeds. This is a fundamental and grave offense! What are the fundamental offenses that are not in accordance with proper conduct? If a Bhikkhu intentionally engages in sexual misconduct, intentionally kills an ordinary person, takes what is not given, or commits intentional false speech.
於此四中。若犯一一罪。悉不聽取四方僧物。飲食臥具。皆悉不得共同受用。然帝王大臣不應加其鞭杖。系閉刑罰乃至奪命。何故名為根本重罪。若人作如是行。身壞命終墮于惡趣。是惡道根本。是故名為根本罪也。譬如鐵丸。雖擲空中。終不暫住。速疾投地。如是五逆犯四重禁。及二種眾生。毀壞正法。誹謗賢聖。如是等十一種罪中。若人犯一一罪者。身壞命終。皆墮阿鼻地獄。
又如正法念經說。阿鼻地獄中苦。千倍過前。七大地獄壽經一劫。其身長大五百由旬。造四逆人四百由旬。造三逆人三百由旬。造二逆人二百由旬。造一逆人一百由旬。彼五逆業人臨欲死時。唱喚失糞。咽喉抒氣。如是死滅中有色生不見。其對其身。猶如八歲小兒。閻羅王然焰鐵罥。繫縛其咽。及束兩手。頭面在下足在於上。經二千年皆向下行。多燒焰鬘先燒其頭。次燒其身。彼六慾天。聞彼阿鼻地獄中氣。即皆消盡。何以故。以阿鼻獄人極大臭故。
又觀佛三昧海經云。佛告阿難。若有眾生殺父害母。罵辱六親。作是罪者。命終之時揮霍之間。譬如壯士屈申臂頃。直落阿鼻大地獄中。化閻羅王大聲告敕。癡人獄種。汝在世時不孝父母。邪慢無道。汝今生處名阿鼻地獄。作是語已即滅不現。爾時獄卒復驅罪人。從於下隔乃至上
【現代漢語翻譯】 現代漢語譯本： 在這四種罪過中，如果犯了其中任何一種，都不允許接受四方僧眾的物品，飲食和臥具都不能共同享用。然而，帝王大臣不應該對其施加鞭打、監禁刑罰，甚至剝奪生命。為什麼稱之為根本重罪呢？如果有人這樣做，身死命終後會墮入惡趣，這是惡道的根本，所以稱為根本罪。譬如鐵丸，即使拋向空中，最終也不會停留片刻，而是迅速落地。同樣，犯五逆罪、四重禁戒，以及兩種眾生（毀壞正法、誹謗賢聖）等十一種罪過中的任何一種，身死命終后都會墮入阿鼻地獄（Avici Hell）。
又如《正法念經》所說，阿鼻地獄中的痛苦，比之前的七大地獄還要痛苦千倍，壽命長達一劫（kalpa）。在地獄中，造五逆罪的人身形巨大，高達五百由旬（yojana）；造四逆罪的人四百由旬；造三逆罪的人三百由旬；造二逆罪的人二百由旬；造一逆罪的人一百由旬。這些造五逆罪的人臨死的時候，會呼叫、失禁，喉嚨發出喘息的聲音。這樣死去之後，中陰身（bardo）顯現，但看不見自己的身體，看起來像八歲的小孩。閻羅王（Yama）用燃燒的鐵鉤束縛住他們的咽喉和雙手，頭朝下腳朝上，經過兩千年才向下移動。火焰首先燃燒他們的頭部，然後燃燒他們的身體。六慾天（Six Desire Heavens）聞到從阿鼻地獄散發出來的氣息，都會立即消散。為什麼呢？因為阿鼻地獄中的罪人散發著極大的臭氣。
又《觀佛三昧海經》中說，佛（Buddha）告訴阿難（Ananda），如果有眾生殺父害母，辱罵六親，犯下這些罪過，命終之時，在揮手之間，就像壯士屈伸手臂一樣迅速，直接墮入阿鼻大地獄中。化現的閻羅王大聲宣告：『愚癡的人，地獄的種子！你在世時不孝順父母，邪惡傲慢，沒有道義。你現在所生的地方名叫阿鼻地獄！』說完就消失不見。這時，獄卒又驅趕罪人，從下一層到上一層。
【English Translation】 English version: Among these four offenses, if one commits any one of them, they will not be allowed to receive the offerings of the Sangha from the four directions. They will not be allowed to share food and bedding. However, emperors and ministers should not inflict whipping, imprisonment, or even take their lives. Why are these called fundamental grave offenses? If someone acts in this way, after their body breaks and life ends, they will fall into evil realms. This is the root of evil paths, therefore it is called a fundamental offense. For example, a ball of iron, even if thrown into the air, will not stay for even a moment, but will quickly fall to the ground. Similarly, those who commit the five rebellious acts (Panca-anantarya), the four major prohibitions, and the two kinds of beings (those who destroy the true Dharma and slander the virtuous and holy), if one commits any one of these eleven kinds of offenses, after their body breaks and life ends, they will all fall into Avici Hell (Avici Hell).
Furthermore, as stated in the Sutra on the Correct Dharma Remembrance, the suffering in Avici Hell is a thousand times greater than the previous seven great hells, and the lifespan is one kalpa (kalpa). In that hell, the body of a person who has committed the five rebellious acts is enormous, reaching five hundred yojanas (yojana); four hundred yojanas for those who committed four rebellious acts; three hundred yojanas for those who committed three rebellious acts; two hundred yojanas for those who committed two rebellious acts; and one hundred yojanas for those who committed one rebellious act. When these people who have committed the five rebellious acts are about to die, they will cry out, lose control of their bowels, and their throats will make gasping sounds. After dying in this way, the intermediate state (bardo) arises, but they cannot see their own body, appearing like an eight-year-old child. Yama (Yama), the King of Death, uses a burning iron hook to bind their throat and hands, with their head facing down and their feet facing up, and it takes two thousand years to move downwards. The flames first burn their head, then burn their body. The beings of the Six Desire Heavens (Six Desire Heavens), upon smelling the air emanating from Avici Hell, will immediately dissipate. Why? Because the beings in Avici Hell emit an extremely foul odor.
Moreover, the Sutra on the Ocean of Samadhi of Visualizing the Buddha states, the Buddha (Buddha) told Ananda (Ananda), 'If there are beings who kill their father and mother, and insult their six kinds of relatives, committing these offenses, at the moment of death, in the blink of an eye, as quickly as a strong man bends and stretches his arm, they will directly fall into the great Avici Hell. The manifested Yama, King of Death, loudly proclaims: 'Foolish one, seed of hell! In your lifetime, you were not filial to your parents, were wickedly arrogant, and had no morality. The place where you are now born is called Avici Hell!' After saying this, he disappears. At this time, the hell guards again drive the sinners from the lower level to the upper level.'
隔。經歷八萬四千隔中。攢身而過。至鐵網際。一日一夜乃爾周遍。阿鼻地獄一日一夜。比此閻浮提日月歲數。經六十小劫。如是壽命盡一大劫。具五逆者。其人受罪足滿五劫。復有眾生。犯四重禁。虛食信施。誹謗邪見不識因果。斷學般若。毀十方佛。偷僧祇物。淫妷無道。逼略凈戒諸比丘尼姊妹親戚。不知慚愧。毀辱所親。造眾惡事。此人罪報。臨命終時刀風解身。俄爾之間身如鐵花。滿十八隔中。一一花八萬四千葉。一一葉頭身手支節。各在一隔間。地獄不大。此身不小。遍滿如此大地獄中。經歷八萬四千大劫。此泥犁滅。復入東方十八隔中。如前受苦。此阿鼻獄南西北方。各經十八隔。謗方等經。具五逆罪。破壞僧祇。污比丘比丘尼。斷諸善根如此罪人具眾罪者。身滿阿鼻獄。四支復滿十八隔中。此阿鼻獄但燒如此。獄種眾生劫欲盡時。東門即開。見東門外。清泉流水華果林樹。一切俱現。是諸罪人從下隔見。眼火暫歇。從下隔起婉轉腹行。踴身上走到上隔中。手攀刀輪。時虛空中雨熱鐵丸。走趣東門。既至門閫。獄卒羅剎。手捉鐵叉逆刺其眼。鐵狗嚙心悶絕而死。死已復生。見南門開如前不異。如是西門北門亦復如此。如此時間經歷半劫。阿鼻獄死生寒冰中。寒冰獄死生黑暗處。八千萬歲目無所見。受大蟲
【現代漢語翻譯】 現代漢語譯本 間隔。經歷八萬四千個間隔之中，身體攢動穿過，到達鐵網邊緣。一日一夜就能周遍整個地獄。阿鼻地獄的一日一夜，相當於閻浮提的日月歲數六十小劫。這樣的壽命要經歷一大劫。犯下五逆罪的人，要受罪足足五劫。還有一些眾生，犯下四重禁，虛假地接受信徒的佈施，誹謗邪見，不認識因果，斷絕學習般若，譭謗十方諸佛，偷盜僧團的財物，淫亂放蕩沒有節制，逼迫玷污持凈戒的比丘尼、姐妹親戚，不知羞愧，侮辱親人，造作各種惡事。這種人的罪報是，臨命終時刀風解體身體，頃刻之間身體如鐵花一般，充滿十八個間隔之中。每一朵花有八萬四千片花瓣，每一片花瓣的頭部、手部、肢體，各自在一個間隔之中。地獄不大，而此人的身體不小，遍滿整個大地獄之中，經歷八萬四千大劫。這個泥犁地獄毀滅后，又進入東方十八個間隔之中，像之前一樣受苦。這個阿鼻地獄的南、西、北方，各經歷十八個間隔。誹謗方等經典，犯下五逆罪，破壞僧團，玷污比丘、比丘尼，斷絕一切善根，像這樣的罪人，身滿阿鼻地獄，四肢又充滿十八個間隔之中。這個阿鼻地獄只是焚燒這樣的地獄眾生，劫數將要結束時，東門就會打開，看見東門外有清泉流水、華果林樹，一切都顯現出來。這些罪人從下面的間隔看見，眼睛的火焰暫時熄滅，從下面的間隔起身，彎曲身體腹部蠕動，踴身上升到上面的間隔之中，手攀刀輪。這時虛空中降下熱鐵丸，罪人跑向東門。到達門檻時，獄卒羅剎手持鐵叉，逆著刺向他們的眼睛，鐵狗啃咬他們的心臟，悶絕而死。死後又復活，看見南門打開，和之前一樣。像這樣西門、北門也是如此。如此時間經歷半劫，在阿鼻地獄死後又生到寒冰地獄中，在寒冰地獄死後又生到黑暗之處，八千萬歲眼睛什麼也看不見，遭受大蟲的啃食。
【English Translation】 English version Intervals. Experiencing eighty-four thousand intervals, bodies wriggling through, reaching the edge of the iron net. One day and one night is enough to traverse the entire hell. One day and one night in Avici Hell is equivalent to sixty small kalpas in terms of the days, months, and years of Jambudvipa. Such a lifespan lasts for one great kalpa. Those who commit the five rebellious acts will suffer for a full five kalpas. There are also some sentient beings who commit the four major offenses, falsely accepting offerings from believers, slandering heretical views, not recognizing cause and effect, cutting off the study of Prajna, slandering the Buddhas of the ten directions, stealing the Sangha's property, engaging in unrestrained and licentious behavior, forcing and defiling pure-precept-holding Bhikkhunis, sisters, and relatives, without shame, insulting relatives, and creating all kinds of evil deeds. The karmic retribution for such people is that when they are about to die, the wind of knives dismembers their bodies, and in an instant, their bodies become like iron flowers, filling the eighteen intervals. Each flower has eighty-four thousand petals, and the head, hands, and limbs of each petal are each in an interval. The hell is not large, but the body of this person is not small, filling the entire great hell, experiencing eighty-four thousand great kalpas. After this Niraya hell is destroyed, they enter the eighteen intervals in the east, suffering as before. The south, west, and north of this Avici Hell each experience eighteen intervals. Slandering the Vaipulya sutras, committing the five rebellious acts, destroying the Sangha, defiling Bhikkhus and Bhikkhunis, cutting off all roots of goodness, such sinners, their bodies fill Avici Hell, and their limbs fill the eighteen intervals. This Avici Hell only burns such hell beings. When the kalpa is about to end, the east gate will open, and outside the east gate, clear springs, flowing water, flower and fruit trees, everything will appear. These sinners see from the lower intervals, the flames in their eyes temporarily extinguished, they rise from the lower intervals, bending their bodies and wriggling their abdomens, leaping up to the upper intervals, their hands grasping the wheel of knives. At this time, hot iron pellets rain down from the empty space, and the sinners run towards the east gate. When they reach the threshold, the hell guardians, Rakshasas, holding iron forks, stab their eyes in reverse, and iron dogs gnaw at their hearts, suffocating and dying. After death, they are resurrected and see the south gate open, just like before. The west and north gates are also like this. This time lasts for half a kalpa. After dying in Avici Hell, they are born in the cold ice hell, and after dying in the cold ice hell, they are born in a dark place, where they cannot see anything for eighty million years, suffering from being eaten by large worms.
身婉轉腹行。諸情暗塞無所解知。百千狐狼牽掣食之。命終之後生畜生中。五千萬身受鳥獸形。還生人中聾盲瘖啞。疥癩癰疽。貧窮下賤。一切諸衰以為嚴飾。受此賤形經五百身。后復還生餓鬼道中。餓鬼道中。遇善知識諸大菩薩。呵責其言。汝於前身無量世時。作無根罪。誹謗不信。如此罪人具眾罪者。身滿阿鼻獄。四支復滿十八隔中。此墮阿鼻獄。受諸苦惱不可且說。汝今應當發慈悲心。時諸餓鬼聞是語已。稱南無佛。稱佛恩力。尋即命終生四天處。生彼天已悔過自責。發菩提心。諸佛心光不捨是等。攝受是輩如羅睺羅。教避地獄如愛眼目。故起世經。世尊說偈言。
若人身口意造業 作已入于惡道中 如是當生活地獄 最為可畏毛豎處 經歷無數千億歲 死已須臾還復活 怨仇各各相報對 由此眾生更相殺 若於父母起噁心 或佛菩薩聲聞眾 此等皆墮黑繩獄 其處受苦極嚴熾 教他正行令邪曲 見人有善必破壞 此等亦墮黑繩獄 兩舌惡口多妄語 樂作三種重惡業 不修三種善根牙 此等癡人必當入 合大地獄久受苦 或殺羊馬及諸牛 種種雜獸雞豬等 並殺諸餘蟲蟻類 彼人當墮合地獄 世間怖畏相多種 以此逼迫惱眾生 當墮硙山地獄中
【現代漢語翻譯】 現代漢語譯本 身體扭曲只能用腹部爬行，各種感官閉塞，無法理解和認知。成百上千的狐貍和狼撕咬吞食他們。死後墮入畜生道，五千多萬次轉產生為鳥獸。即使再次轉生為人，也是又聾又瞎又啞，滿身疥瘡、癩病和癰疽，貧窮下賤，各種衰敗加身。以這種低賤的形態度過五百世。之後再次墮入餓鬼道。在餓鬼道中，遇到善知識和諸大菩薩，呵斥他們說：『你們前世無量劫時，造作了無根的罪業，誹謗佛法，不肯相信。像你們這樣的罪人，身軀要填滿阿鼻地獄，四肢也要填滿十八層地獄。』墮入阿鼻地獄，所受的苦惱無法用言語描述。『你們現在應當發起慈悲心。』當時，這些餓鬼聽到這些話后，稱念『南無佛』（皈依佛），憑藉佛的恩德和力量，立刻命終，轉生到四天王天。生到天上后，他們悔恨自己的過錯，併發起菩提心。諸佛的心光從不捨棄他們，攝受他們就像對待羅睺羅（Rahula，佛陀的兒子）一樣，教導他們遠離地獄就像愛護自己的眼睛一樣。《故起世經》中，世尊用偈語說道： 『如果有人身、口、意造作惡業，造作之後就墮入惡道之中，這樣的人將生活在活地獄中，那是最為可怕、令人毛骨悚然的地方。經歷無數千億年，死了之後很快又復活，冤家仇人互相報復，因此眾生互相殘殺。如果對父母生起噁心，或者對佛、菩薩、聲聞眾（Sravaka，聽聞佛法而修行的弟子）生起噁心，這些人都會墮入黑繩地獄，在那裡所受的痛苦極其嚴酷。教導他人走正道卻使其走上邪路，看到別人行善必定加以破壞，這些人也會墮入黑繩地獄，因為他們喜歡兩舌、惡口、多妄語。喜歡造作三種嚴重的惡業，不修三種善根的萌芽，這些愚癡的人必定會墮入合大地獄，長期受苦。或者殺害羊、馬以及各種牛，各種雜獸、雞、豬等，以及殺害各種蟲蟻，這些人都會墮入合地獄。世間有各種各樣的恐懼，用這些恐懼逼迫惱害眾生，他們將墮入硙山地獄中。』
【English Translation】 English version Their bodies twist and they crawl on their bellies. Their senses are blocked, and they have no understanding or knowledge. Hundreds of thousands of foxes and wolves drag them and devour them. After death, they are reborn in the animal realm, taking the form of birds and beasts for fifty million lifetimes. Even if they are reborn as humans, they are deaf, blind, and mute, covered in scabies, leprosy, and ulcers, poor and lowly, adorned with all kinds of decay. They endure this base form for five hundred lifetimes. After that, they are reborn in the realm of hungry ghosts. In the realm of hungry ghosts, they encounter wise teachers and great Bodhisattvas, who scold them, saying, 'In your past lives, for countless eons, you committed rootless sins, slandering the Dharma and refusing to believe. Such sinners as you will have your bodies fill the Avici Hell (Avici, the lowest level of hell), and your limbs will fill the eighteen hells.' Falling into Avici Hell, the suffering they endure is beyond description. 'Now you should generate compassion.' At that time, these hungry ghosts, hearing these words, recite 'Namo Buddha' (Homage to the Buddha), and by the power of the Buddha's grace, they immediately die and are reborn in the Heaven of the Four Kings. Having been born in that heaven, they regret their faults and generate Bodhicitta (Bodhicitta, the mind of enlightenment). The light of the Buddhas never abandons them, embracing them as if they were Rahula (Rahula, the son of the Buddha), teaching them to avoid hell as if cherishing their own eyes. In the Cause of the World Sutra, the World Honored One speaks in verse: 'If a person creates evil karma with body, speech, and mind, having created it, they fall into the evil realms. Such a person will live in the Living Hell, the most terrifying and hair-raising place. Experiencing countless trillions of years, dying and then quickly reviving, enemies take revenge on each other, and thus beings kill each other. If one generates evil thoughts towards parents, or towards the Buddhas, Bodhisattvas, or Sravakas (Sravaka, disciples who practice by hearing the Dharma), all these will fall into the Black Rope Hell, where the suffering is extremely severe. Teaching others to walk the right path but causing them to go astray, seeing others do good and certainly destroying it, these too will fall into the Black Rope Hell, because they enjoy double-tongued speech, harsh words, and false speech. They enjoy creating three kinds of heavy evil karma, and do not cultivate the sprouts of three kinds of good roots. These foolish people will certainly enter the Combined Great Hell and suffer for a long time. Or killing sheep, horses, and various cattle, various mixed beasts, chickens, pigs, etc., and killing various insects and ants, those people will fall into the Combined Hell. The world has various kinds of fears, using these fears to oppress and afflict beings, they will fall into the Millstone Mountain Hell.'
受于推壓舂搗苦 貪慾毒癡結使故 迴轉正理令別異 判是作非乖法律 彼為刀劍輪所傷 倚恃強勢劫奪他 有力無力皆悉取 若作如是諸逼惱 當爲鐵象所蹴踏 若樂殺害諸眾生 身手血涂心嚴惡 常行如是不凈業 彼等當生叫喚處 種種觸惱眾生故 于叫喚獄被燒煮 其中復有大叫喚 此由諂曲奸猾心 諸見稠林所覆蔽 愛網彌密所沉淪 常行如是最下業 彼則墮于大叫喚 若至如是大叫喚 熾然鐵城毛豎處 其中鐵堂及鐵屋 諸來入者悉燒然 若作世間諸事業 恒多惱亂諸眾生 彼等當生熱惱處 于無量時受熱惱 世間沙門婆羅門 父母尊長諸耆舊 若恒觸惱令不喜 彼等皆墮熱惱獄 生天凈業不樂修 所愛至親常遠離 喜作如是諸事者 彼人當入熱惱獄 惡向沙門婆羅門 並諸善人父母等 或復害於余尊者 彼墮熱惱常熾然 恒多造作諸惡業 不曾發起一善心 是人直趣阿毗獄 當受無量眾苦惱 若說正法為非法 說諸非法為正法 既無增益於善事 彼人當入阿毗獄 活及黑繩此兩獄 合會叫喚等為五 熱惱大熱共成七 阿毗地獄為第八 此八名為大地獄 嚴熾苦切難忍受 惡業之人所
【現代漢語翻譯】 現代漢語譯本 遭受推壓和舂搗的痛苦， 都是因為貪慾、嗔恚和愚癡這些煩惱的束縛。 他們顛倒正確的道理，使之變得不同， 把對的說成錯的，違背法律。 他們被刀劍和輪具所傷害， 仗恃強勢搶劫他人， 無論對方是有力還是無力，都全部奪取。 如果做了這些逼迫惱害的事情， 將會被鐵象所踩踏。 如果喜歡殺害各種眾生， 身體和手上塗滿鮮血，內心兇狠惡毒， 經常做這些不乾淨的惡業， 他們將會生到叫喚地獄。 因為種種觸犯和惱害眾生， 所以在叫喚地獄裡被燒煮。 其中還有大叫喚地獄， 這是由於諂媚、欺詐和狡猾的心。 被各種邪見稠密的森林所覆蓋， 被貪愛的羅網緊密地纏繞， 經常做這些最下賤的惡業， 他們就會墮入大叫喚地獄。 如果到了這樣的大叫喚地獄， 在熾熱的鐵城裡，毛髮都會豎立起來。 其中有鐵堂和鐵屋， 所有進入其中的人都被燒成灰燼。 如果做了世間的各種事業， 總是多方惱亂各種眾生， 他們將會生到熱惱地獄， 在無量的時間裡遭受熱惱。 世間的沙門（出家修道者），婆羅門（祭司）， 父母、尊長和各位年長者， 如果總是觸犯惱害他們，使他們不高興， 他們都會墮入熱惱地獄。 不樂意修行生天的清凈善業， 總是遠離所愛的至親， 喜歡做這些事情的人， 這個人將會進入熱惱地獄。 對沙門、婆羅門， 以及各位善人、父母等心懷惡意， 或者殺害其他的尊者， 他們會墮入熱惱地獄，永遠被熾熱燃燒。 總是大量地造作各種惡業， 不曾發起一絲善心， 這個人直接前往阿毗地獄（無間地獄）， 將要遭受無量的各種痛苦和煩惱。 如果把正確的佛法說成不是佛法， 把不是佛法的說成是正確的佛法， 既沒有增加任何善事， 這個人將會進入阿毗地獄（無間地獄）。 活地獄和黑繩地獄，這兩個地獄， 加上合會地獄、叫喚地獄等，共有五個。 熱惱地獄和大熱惱地獄，共成七個， 阿毗地獄（無間地獄）是第八個。 這八個被稱為大地獄， 嚴酷熾熱，痛苦難忍， 是作惡之人的歸宿。
【English Translation】 English version Suffering from the pain of being pushed, pressed, and pounded, All are due to the bonds of greed, hatred, and delusion. They distort the correct principles, making them different, Judging right as wrong, violating the law. They are wounded by swords and wheels, Relying on power to rob others, Taking everything from both the powerful and the powerless. If they commit these acts of oppression and annoyance, They will be trampled by iron elephants. If they delight in killing various sentient beings, With bodies and hands smeared with blood, and hearts fierce and evil, Constantly engaging in these impure deeds, They will be born in the Crying Hell (Jiaohuan diyü). Because of various offenses and annoyances to sentient beings, They are boiled and cooked in the Crying Hell (Jiaohuan diyü). Among them is also the Great Crying Hell (Da Jiaohuan diyü), This is due to a heart of flattery, deceit, and cunning. Covered by the dense forest of various wrong views, Entangled tightly in the net of craving, Constantly engaging in these most base deeds, They will fall into the Great Crying Hell (Da Jiaohuan diyü). If they reach such a Great Crying Hell (Da Jiaohuan diyü), In the blazing iron city, their hair will stand on end. Within it are iron halls and iron houses, All who enter are burned to ashes. If they engage in various worldly affairs, Always causing much annoyance to various sentient beings, They will be born in the Hot Hell (Renao diyü), Suffering from heat and annoyance for immeasurable time. The world's Shramanas (Shamen, wandering ascetics), Brahmins (Poluomen, priests), Parents, elders, and all the elderly, If they constantly offend and annoy them, making them unhappy, They will all fall into the Hot Hell (Renao diyü). Not delighting in cultivating pure deeds for rebirth in heaven, Always staying away from beloved relatives, Those who delight in doing these things, That person will enter the Hot Hell (Renao diyü). Harboring evil towards Shramanas (Shamen, wandering ascetics), Brahmins (Poluomen, priests), And all virtuous people, parents, etc., Or even harming other venerable ones, They will fall into the Hot Hell (Renao diyü), constantly burning. Always creating many evil deeds, Never arising a single thought of goodness, This person goes straight to Avici Hell (A'bi diyü, the hell of incessant suffering), Will suffer immeasurable pain and annoyance. If they say that the correct Dharma is not the Dharma, And say that what is not the Dharma is the correct Dharma, Neither increasing any good deeds, That person will enter Avici Hell (A'bi diyü, the hell of incessant suffering). The Hell of Revival (Huó diyü) and the Hell of Black Ropes (Heisheng diyü), these two hells, Together with the Hell of Combination (Hehui diyü), the Crying Hell (Jiaohuan diyü), etc., there are five. The Hot Hell (Renao diyü) and the Great Hot Hell (Da Renao diyü), together forming seven, Avici Hell (A'bi diyü, the hell of incessant suffering) is the eighth. These eight are called the Great Hells, Severe, blazing, and difficult to endure, Are the destination of those who commit evil deeds.
作故 其中小獄有十六
誡勖緣第八
如起世經云。佛告諸比丘。有三天使在於世間。何等為三。一老。二病。三死。有人放逸三業惡行。身壞命終生地獄中。諸守獄者。應時即來。驅彼眾生。至閻王前白言。大王。此等眾生。昔在人間。縱逸自在不善三業。今來生此。唯愿大王善教示之。王問罪人。汝昔人間。第一天使善教示汝。善呵責汝。豈得不見出現生耶。答言大天。我實不見。王重告言。汝豈不見。為人身時。或作婦女。或作丈夫。衰老相現。齒落髮白。面板緩皺。黑黡遍體。狀若胡麻。膊傴背曲。行步跛蹇。足不依身。左右傾側。頸細皮寬。兩邊垂緩。猶若牛胡。唇口乾枯。喉舌燥澀。身體屈弱。氣力綿微。喘息出聲。猶如挽鋸。向前欲倒。恃杖而行。盛年衰損骨肉消竭。羸瘦尪弱。趣來世路。舉動沉滯無復壯形。乃至身心恒常戰掉。一切支節疲懈難攝。汝見之不。答言。大天。我實見之。時王告言。汝愚癡人無有智慧。昔日既見如是相貌。云何不作如是思惟。我今具有如是老法。未得遠離。可作善業。使我長夜利益安樂。彼人復答言。大天。我實不作如是思惟。以心縱蕩行放逸故。王又告言。汝愚癡人不修善業。當具足受放逸之罪。此之苦報非他人作。是汝自業今還聚集受此報也。
【現代漢語翻譯】 現代漢語譯本 作故：死亡。 其中小獄有十六：地獄中還有十六個小地獄。
誡勖緣第八：第八品，關於告誡和勉勵的因緣。
如《起世經》所說：佛告訴各位比丘，有三種天使存在於世間。哪三種呢？一是老，二是病，三是死。有人放縱自己的身、口、意三業，造作惡行，身死命終后便會墮入地獄。地獄的獄卒會立刻前來，驅趕這些眾生到閻王面前稟告說：『大王，這些眾生，過去在人間時，放縱自在，不修善業，現在墮入此處。希望大王能夠好好教導他們。』閻王會問罪人：『你過去在人間時，第一位天使已經善意地教導你，善意地告誡你，難道你沒有見過衰老的樣子嗎？』罪人回答說：『偉大的天王，我確實沒有見過。』閻王再次告誡說：『你難道沒有見過，當你在人身時，無論是男人還是女人，衰老的相貌顯現出來：牙齒脫落，頭髮變白，面板鬆弛起皺紋，黑斑遍佈全身，像胡麻一樣。彎腰駝背，行走不便，腳步不穩，左右傾斜。脖子變細，面板鬆弛，像牛的下巴一樣。嘴唇乾枯，喉嚨乾燥。身體虛弱，氣力微弱，喘息的聲音像拉鋸一樣。向前傾倒，需要拄著枴杖行走。壯年衰退，骨肉消瘦，身體虛弱，走向死亡的道路。行動遲緩，不再有壯年的樣子，甚至身心都經常顫抖。一切肢體都疲憊鬆懈，難以控制。你見過這些嗎？』罪人回答說：『偉大的天王，我確實見過。』這時，閻王告誡說：『你這個愚癡的人，沒有智慧。既然過去見過這樣的相貌，為什麼不這樣思考：我現在也具有衰老的可能，還沒有遠離。應該多做善事，使我長夜得到利益和安樂。』罪人又回答說：『偉大的天王，我確實沒有這樣思考，因為我放縱自己的心，行為放逸。』閻王又告誡說：『你這個愚癡的人，不修善業，應當承受放逸的罪過。這些苦報不是別人造成的，是你自己造的業，現在聚集在一起，讓你承受這些報應。』
【English Translation】 English version Sak Gu: Death. Among them are sixteen small hells: There are also sixteen small hells within the hells.
Chapter Eight on the Causes of Admonishment and Encouragement
As stated in the 'Agama of the Rise of the World': The Buddha told the Bhikkhus, 'There are three angels in the world. What are the three? First, old age; second, sickness; third, death. Some people indulge in evil deeds with their body, speech, and mind, and after their life ends, they are born in hell. The guards of hell will immediately come and drive these beings before King Yama, reporting, 'Great King, these beings, in the past when they were in the human realm, indulged freely and did not cultivate good deeds. Now they are born here. May the Great King kindly instruct them.' King Yama will ask the sinners, 'In the past when you were in the human realm, the first angel kindly taught you and kindly admonished you. Did you not see the appearance of old age?' The sinner will reply, 'Great King, I truly did not see it.' King Yama will admonish again, 'Did you not see, when you were in human form, whether as a woman or a man, the appearance of aging manifested: teeth falling out, hair turning white, skin becoming loose and wrinkled, black spots covering the body like sesame seeds. Stooped back, difficulty in walking, unstable steps, leaning left and right. Thin neck, loose skin, like the dewlap of a cow. Dry lips, dry throat. Weak body, feeble strength, panting like sawing wood. Leaning forward, needing to walk with a cane. The prime of life declining, flesh and bones wasting away, weak body, heading towards the path of death. Slow movements, no longer having the appearance of youth, even the body and mind constantly trembling. All limbs tired and loose, difficult to control. Did you see these things?' The sinner will reply, 'Great King, I truly saw them.' At this time, King Yama will admonish, 'You foolish person, without wisdom. Since you saw such appearances in the past, why did you not think like this: I also have the possibility of aging, and have not yet escaped it. I should do more good deeds, so that I may receive benefit and happiness for a long night.' The sinner will reply again, 'Great King, I truly did not think like this, because I indulged my mind and acted recklessly.' King Yama will admonish again, 'You foolish person, not cultivating good deeds, you should bear the sins of recklessness. These sufferings are not caused by others, but are the karma you created yourself, and now they are gathered together for you to bear these retributions.'
爾時閻摩王。第二訶之告。言。諸人豈不見第二天使世間出耶。答言。大天。我實不見。王復告言。汝豈不見。昔在世間作人身時。若婦女身。若丈夫身。四大和合。忽爾乖違病苦所侵。纏綿困篤。或臥小大床上。糞尿污穢。宛轉其中不得自在。眠臥起坐仰人扶侍。洗拭抱持。與飲與食。一切須人。汝見之不。彼人答言。大天。我實見之。王復告言。癡人汝見如是。云何不思。我今亦有如是之法。未離患法。可作善業。令我當來長夜得大利益大安樂事。彼人答言。不也。我實不作如是思惟。以懈怠心行放逸故。王告。癡人。汝既懶墮不作善業。受此惡報。非他人造。還自受報。
爾時閻摩王。第三訶之語言。汝愚癡人。汝昔人時。豈可不見第三天使世間出耶。答言。大天。我實不見。王復告言。汝人間時。豈復不見婦女身。若丈夫身。隨時命終置於床上。以雜色衣而蒙覆之。將出聚落。升帳軒蓋種種莊嚴。眷屬圍繞。舉手散發。灰土坌頭。極大悲惱。號啕哭泣舉聲大叫。椎胸哀慟酸哽楚切。汝悉見不。答言。大天。我實見之。時王告言。癡人汝昔既見如此。何不思惟。我亦有死。未得免離。今當作善。為我長夜得大利益。彼人答言。大天。我實不作如是思惟。何以故。以放逸故。時王告言。汝既放逸不作善業
【現代漢語翻譯】 現代漢語譯本 這時，閻摩王（Yama，掌管死亡的神）第二次呵斥他們，說道：『你們這些人難道沒看見第二個天使出現在世間嗎？』他們回答說：『偉大的天神，我們確實沒看見。』閻摩王又說：『你們難道沒看見，過去在世間做人時，無論是婦女還是男人，四大（地、水、火、風）不調，被疾病侵擾，纏綿病榻，或者躺在床上大小便失禁，糞尿污穢，在其中翻滾不得自在，睡覺起床都要依靠別人扶侍，洗漱抱持，餵水餵飯，一切都需要別人照顧嗎？你們見過這些嗎？』那些人回答說：『偉大的天神，我們確實見過這些。』閻摩王又說：『愚癡的人啊，你們既然見過這些，為什麼不思考，我現在也有這樣的情況，還沒有脫離生病的情況，應該多做善事，讓我將來長夜（輪迴）得到大利益和大安樂呢？』那些人回答說：『不是的，我確實沒有這樣思考，因為懈怠放逸的緣故。』閻摩王說：『愚癡的人啊，你們既然懶惰不作善業，就要承受這樣的惡報，不是別人造成的，而是自己承受。』 這時，閻摩王第三次呵斥他們，說道：『你們這些愚癡的人，你們過去做人的時候，難道沒看見第三個天使出現在世間嗎？』他們回答說：『偉大的天神，我們確實沒看見。』閻摩王又說：『你們在人間的時候，難道沒看見婦女或者男人，隨時會死亡，被放置在床上，用各種顏色的布覆蓋，擡出村落，升起帳篷和華蓋，用各種裝飾莊嚴，親屬圍繞，舉手散發，用灰土塗抹頭部，極其悲傷惱怒，號啕大哭，舉聲大叫，捶胸哀痛，聲音酸楚悲切，你們都見過嗎？』他們回答說：『偉大的天神，我們確實見過這些。』這時，閻摩王說：『愚癡的人啊，你們過去既然見過這些，為什麼不思考，我也有死亡，無法避免，現在應當做善事，為我長夜（輪迴）得到大利益。』那些人回答說：『偉大的天神，我確實沒有這樣思考，為什麼呢？因為放逸的緣故。』這時，閻摩王說：『你們既然放逸不作善業，』
【English Translation】 English version Then Yama (Yama, the god of death) rebuked them a second time, saying, 'Have you not seen the second angel appear in the world?' They replied, 'Great god, we have not seen it.' The King further said, 'Have you not seen, when you were in the world as human beings, whether as women or men, the four elements (earth, water, fire, and wind) become imbalanced, afflicted by illness, lingering in sickness, or lying on the bed, incontinent of urine and feces, wallowing in filth, unable to move freely, needing others to assist in sleeping and rising, washing and holding, feeding water and food, needing others for everything? Have you seen these things?' Those people replied, 'Great god, we have indeed seen these things.' Yama then said, 'Foolish people, since you have seen these things, why do you not contemplate that I am also in such a situation, not yet free from the condition of illness, and should do good deeds so that I may obtain great benefit and great happiness in the long night (of samsara)?' Those people replied, 'No, I did not think in this way, because of laziness and negligence.' The King said, 'Foolish people, since you are lazy and do not do good deeds, you will receive this evil retribution, which is not created by others, but you will receive it yourself.' Then Yama rebuked them a third time, saying, 'You foolish people, when you were human beings, have you not seen the third angel appear in the world?' They replied, 'Great god, we have not seen it.' Yama further said, 'When you were in the human world, have you not seen women or men, dying at any time, placed on a bed, covered with cloths of various colors, carried out of the village, with tents and canopies raised, adorned with various decorations, surrounded by relatives, raising hands and scattering hair, smearing heads with ashes, extremely sad and distressed, wailing loudly, crying out, beating chests in sorrow, with voices bitter and mournful? Have you seen all these things?' They replied, 'Great god, we have indeed seen these things.' Then Yama said, 'Foolish people, since you have seen these things in the past, why do you not contemplate that I also have death, which cannot be avoided, and should do good deeds now, so that I may obtain great benefit in the long night (of samsara)?' Those people replied, 'Great god, I did not think in this way, why? Because of negligence.' Then Yama said, 'Since you are negligent and do not do good deeds,'
。自造此惡非他人造。得此果報汝還自受。以此三使教示訶責已。敕令將去。時守獄者。即執罪人兩足兩臂。以頭向下。以足向上。遙擲置於諸地獄中。
頌曰。
生來死還送 日往復月旋 弱喪昏風動 流浪逐物遷 愚戇失正路 漂沒入重淵 一墜幽闇處 萬劫履鋒辛 六道旋寰苦 三業未曾全 墜流無人救 凄傷還自憐 歸誠觀像物 方知虛妄筌 苦海深河趣 思登般若船
諸經要集卷第十八 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第十九
西明寺沙門釋道世集
送終部第二十九(此有九緣)述意緣瞻病緣醫療緣安置緣斂念緣捨命緣遣送緣受生緣祭祠緣
述意緣第一
夫三界遐曠。六道繁興。莫不皆依四大相資。五根成體。聚則為身。散則歸空。然風火性殊。地水質異。各稱其分。皆欲求適。求適之理既難。所以調和之。乖為易忽。一大不調。四大俱損。如地大增。則形體𪒠黑。肌肉青淤。癥瘕結聚。如鐵如石。若地大[虛*予]。則四支尪弱。多失半體。偏枯殘戾。毀明失聽。若水大增。則膚肉虛滿。體無華色。舉身痿黃。神顏慘怛。長腳洪腫。膀光脹急。若水大損。則瘦削骨立。筋現脈沈。唇舌
【現代漢語翻譯】 現代漢語譯本：自己造作這樣的惡業，並非他人所為。得到這樣的果報，你還要自己承受。獄卒用這三種方式教訓呵責罪人後，就命令手下將罪人帶走。當時，看守監獄的人，抓住罪人的雙腳和雙臂，頭朝下，腳朝上，遠遠地拋擲到各個地獄之中。
頌曰： 生來死去又被送，日月往來不停轉。 身體虛弱如風中燭，隨波逐流四處遷。 愚昧無知失正路，沉淪墜入萬丈淵。 一旦墜入黑暗處，歷經萬劫受苦煎。 六道輪迴苦無邊，身口意業難周全。 墜落苦海無人救，淒涼悲傷自可憐。 歸心皈依觀音像，方知世事如虛幻。 苦海深河難渡過，愿早日登上般若船。
《諸經要集》卷第十八 大正藏第54冊 No. 2123 《諸經要集》
《諸經要集》卷第十九
西明寺沙門釋道世集
送終部第二十九（此有九緣）：述意緣、瞻病緣、醫療緣、安置緣、斂念緣、捨命緣、遣送緣、受生緣、祭祀緣。
述意緣第一
三界（欲界、色界、無色界）廣大無邊，六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）繁榮興盛。一切眾生都依靠地、水、火、風四大（組成物質世界的四種基本元素）相互資助，眼、耳、鼻、舌、身五根（感覺器官）構成身體。聚集則形成身體，散開則歸於空無。然而，風和火的性質不同，地和水的本質各異，各自追求自身的平衡。追求平衡的道理很難把握，所以調和它們很容易出現偏差。一大（四大中的任何一個）不調，四大都會受損。如果地大（堅固性）增強，那麼形體就會變得𪒠黑，肌肉青紫淤積，癥瘕（腹中結塊的病）結聚，堅硬如鐵如石。如果地大衰弱，那麼四肢就會變得瘦弱無力，常常失去半邊身體，偏癱殘疾，毀壞視力，喪失聽力。如果水大（濕潤性）增強，那麼面板肌肉就會虛浮腫脹，身體沒有光澤，全身萎靡發黃，神色慘淡。出現腿腳腫大，膀胱脹痛等癥狀。如果水大衰減，那麼就會變得瘦骨嶙峋，筋脈顯露，嘴唇和舌頭乾燥。
【English Translation】 English version: 'This evil deed was created by yourself, not by others. You will receive the consequences yourself.' After instructing and rebuking the criminal with these three messengers, he ordered them to be taken away. At that time, the prison guards seized the criminal's feet and arms, with their head downwards and feet upwards, and threw them far away into the various hells.
A Gatha: Born to die and then sent away, the sun goes and the moon revolves. Weakness and loss like a candle in the wind, drifting and migrating with things. Foolish and ignorant, losing the right path, sinking into the deep abyss. Once fallen into the dark place, enduring countless kalpas of suffering. The six realms revolve in suffering, the three karmas (body, speech, and mind) are never complete. Falling into the stream with no one to save, feeling sad and pitying oneself. Returning sincerely to the image of Guanyin (Avalokiteśvara, the Bodhisattva of compassion), one then knows the snare of illusion. The sea of suffering is a deep river, thinking of boarding the Prajna (wisdom) boat.
Collected Essentials from Various Sutras, Volume 18 Taisho Tripitaka, Volume 54, No. 2123, Collected Essentials from Various Sutras
Collected Essentials from Various Sutras, Volume 19
Compiled by Śramaṇa Shi Daoshi of Ximing Temple
Section 29 on Sending Off the Dying (This has nine causes): Causes of Describing Intentions, Causes of Attending to the Sick, Causes of Medical Treatment, Causes of Arrangement, Causes of Collecting Thoughts, Causes of Relinquishing Life, Causes of Sending Off, Causes of Receiving Birth, Causes of Sacrificial Offerings.
First, the Cause of Describing Intentions
The Three Realms (Trialokya: the realm of desire, the realm of form, and the realm of formlessness) are vast and boundless, and the Six Paths (gati: gods, humans, asuras, animals, hungry ghosts, and hell beings) flourish. All beings rely on the Four Great Elements (mahābhūta: earth, water, fire, and wind) for support, and the Five Roots (indriya: sense organs) form the body. Gathering together forms the body, and scattering returns to emptiness. However, the natures of wind and fire are different, and the essences of earth and water are distinct. Each seeks its own balance. The principle of seeking balance is difficult to grasp, so harmonizing them is easily disrupted. If one of the Great Elements is imbalanced, all four will be harmed. If the earth element (prthivi-dhatu: solidity) increases, then the body will become dark and black, the muscles will be bruised and congested, and lumps will gather in the abdomen, hard as iron or stone. If the earth element weakens, then the limbs will become weak and feeble, often losing half of the body, resulting in hemiplegia, disability, impaired vision, and loss of hearing. If the water element (ap-dhatu: liquidity) increases, then the skin and flesh will become swollen and full, the body will lack radiance, the whole body will be listless and yellow, and the complexion will be pale. Symptoms such as swollen legs and feet, and bladder distension will appear. If the water element decreases, then one will become emaciated, with bones protruding, veins visible, and lips and tongue dry.
乾燥。耳鼻燋閉。五藏內煎。津液外竭。六府消耗。不能自立。若火大增。則舉體煩鑊。燋熱如燒。癰癤疽腫。瘡痍潰爛。膿血流溢。臭穢競充。若火大損。則四體羸瘠府藏冰冷。焦隔凝寒。口若含霜。夏暑重裘。未嘗溫慰。食不消化。恒常歐逆。若風大增。則氣滿胸塞。府𦝩否隔。手足緩弱。四體疼痹。若風大損。則身形羸瘠。氣裁如線。動轉疲乏。引息如抽。咳嗽噫噦。咽舌難急。腹厭背僂。心內若冰。頸筋喉脈。奮作鼓脹。如是種種。皆是四大。乍增乍損。致有病疾。既一大嬰羸。則三大皆苦。展轉皆病。俱生前惱。四大交反。六府難調。良由宿積惡因。今遭苦報。無愧無恥。無恩無義。常隨四時。資給所須。晝夜將養。未曾荷恩。片失供承。便招病苦。既知無恩。徒勞養育。縱加美食華服。終成糞穢。但趣得支身。以除飢渴。終不為汝。踵前蓄積。以勞我心。廢求修道。寔由身偽苦器。陰是壞瓶。易損難持。劇同泡沫。四大浮虛。極相乖反。五陰緣假。多生惱患。所以稟形人世。逢此穢濁之時。受質為身。居斯怖畏之境。幽冥無量神鬼恒沙種族尤多。草籌未辯。或依房依廟。附岳附丘。凡有含靈。並皆祇響。致使神爽冥昧。識慮昏茫。至於寤寐。多有恐怖。庶得臨危攝念。無俟三稱。在險逢安。寧勞千遍。愿
增益神道。加足威光。以善利生。無相惱害。誠言可錄。信驗有徴矣。
瞻病緣第二
惟居凡位。誰之無病。以有報身常加疾疹。或有舍俗出家孤遊獨宿。或有貧病老弱無人侍衛。若不互看命將安寄。故四分律。佛言。自今以去。應看病人。應作贍病人。若欲供養我者。應先供養病人。乃至路值五眾出家人病。佛制七眾。皆令住看。若舍而不看。皆結有罪故。諸佛心者。以大慈悲為體。隨順我語即是佛心也。
如僧祇律云。若道逢出家五眾病人。即應覓車乘䭾載。令如法供養。乃至死時。亦應阇維殯埋。不得捨棄病人。有九法成就。必當橫死。一知非饒益食而貪食。二不知籌量。三內食未消而食。四食未消而擿吐出。五已消應出而強持六食不隨病。七隨病食而不籌量。八懈怠。九無慧(如藥師經亦有九橫大意可知)。
又增一阿含經云。爾時世尊。告諸比丘。若瞻病人成就五法。不得時差。恒在床縟。云何為五。一瞻病之人不別良藥。二懈怠無勇猛心。三常喜瞋恚。亦好睡眠。四但貪衣食故瞻視病人。五不以法供養故。亦不與人語談往反。是謂瞻病之人成就五法不得時差(翻前五法病得速差)。
又生經世尊以偈贊曰。
人當瞻疾病 問訊諸危厄 善惡有報應 如種果獲實
【現代漢語翻譯】 現代漢語譯本： 增益神道，增加威嚴光芒，用善良利益眾生，沒有互相惱害的行為。真誠的言語可以記錄，真實不虛的驗證有徵兆。
瞻病緣第二 只有身處凡俗地位，誰能沒有疾病呢？因為有業報之身，常常會有疾病纏身。或者有人捨棄世俗出家，獨自遊歷住宿；或者有人貧窮、生病、年老體弱，沒有人侍候照料。如果不互相照顧，生命將寄託在哪裡呢？所以《四分律》中，佛說：『從今以後，應當看護病人，應當做贍養病人的人。如果想要供養我，應當先供養病人。』乃至在路上遇到五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）出家人患病，佛制定七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）都應當留下來看護。如果捨棄而不看護，都會犯下罪過。』所以，諸佛的心，是以大慈悲為本體。隨順我的話，就是佛心。
如《僧祇律》所說：『如果路上遇到出家五眾病人，就應當尋找車乘馱載，令其如法得到供養，乃至臨死之時，也應當火化殯葬，不得捨棄病人。』有九種行為會導致橫死：一、明知是不利於身體的食物卻貪吃；二、不知節制；三、前一次的食物還未消化就又吃；四、食物未消化就強行嘔吐出來；五、已經消化應該排出卻強行忍住；六、食物不適合病情；七、適合病情的食物卻不節制；八、懈怠；九、沒有智慧（如《藥師經》也有九橫，大意可以瞭解）。
又《增一阿含經》說：『當時，世尊告訴諸比丘，如果看護病人的人具備五種行為，病人就不能及時痊癒，總是躺在床上。哪五種呢？一、看護病人的人不能辨別好的藥物；二、懈怠沒有勇猛心；三、常常喜歡嗔怒，也喜歡睡覺；四、只是貪圖衣食的緣故才看護病人；五、不以佛法供養，也不與人交談往來。』這就是看護病人的人具備五種行為，病人不能及時痊癒（反過來，避免這五種行為，病人就能迅速痊癒）。
又《生經》中，世尊用偈頌讚嘆說： 人應當看護疾病，問候各種危難困厄，善惡有報應，如同種植果樹獲得果實。
【English Translation】 English version: Increase the power of the divine path, augment majestic radiance, benefit sentient beings with goodness, without causing mutual harm. Sincere words are worthy of record, and authentic verifications are evident.
Chapter Two: On the Conditions for Caring for the Sick Living in the ordinary realm, who is without illness? Because of having a karmic body, one is often afflicted with ailments. Some renounce the world to become monks, wandering and dwelling alone; others are poor, sick, old, and weak, without anyone to attend to them. If we do not care for each other, where shall life be entrusted? Therefore, in the Sarvastivada Vinaya (Si Fen Lu), the Buddha said: 'From now on, one should care for the sick, one should be a caretaker for the sick. If you wish to make offerings to me, you should first make offerings to the sick.' Even if one encounters sick members of the five assemblies (wuzhong - Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, and Shikshamanas) on the road, the Buddha has decreed that the seven assemblies (qizhong - Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, Shikshamanas, Upasakas, and Upasikas) should all stay and care for them. If one abandons them without caring, one will incur a transgression.' Therefore, the mind of all Buddhas takes great compassion as its essence. To follow my words is to embody the Buddha's mind.
As the Samghika-vinaya (Sengqi Lu) says: 'If one encounters sick members of the five assemblies of renunciants on the road, one should immediately seek a vehicle to carry them, providing them with offerings according to the Dharma, even until their death. One should also cremate and bury them, and not abandon the sick.' There are nine conditions that lead to untimely death: 1. Knowingly consuming food that is not beneficial but still being greedy for it; 2. Not knowing moderation; 3. Eating before the previous food has been digested; 4. Forcibly vomiting undigested food; 5. Holding back what should be eliminated after digestion; 6. Food that is not suitable for the illness; 7. Consuming food suitable for the illness without moderation; 8. Laziness; 9. Lack of wisdom (The Bhaisajyaguru Sutra (Yaoshi Jing) also mentions nine untimely deaths, the general meaning of which can be understood).
Furthermore, the Ekottara Agama Sutra (Zengyi Ahan Jing) says: 'At that time, the World Honored One told the Bhikshus, if the person caring for the sick possesses five qualities, the sick person will not recover in time and will always be confined to bed. What are the five? 1. The caretaker cannot distinguish good medicine; 2. They are lazy and lack vigor; 3. They are often fond of anger and also like to sleep; 4. They only care for the sick for the sake of food and clothing; 5. They do not make offerings according to the Dharma, nor do they converse with others.' These are the five qualities of a caretaker that prevent the sick from recovering in time (conversely, avoiding these five qualities will allow the sick to recover quickly).
Furthermore, in the Sheng Jing, the World Honored One praised in verse: People should care for the sick, inquire about various dangers and hardships, good and evil have their consequences, just as planting fruit trees yields fruit.
世尊則為父 經法以為母 同學者兄弟 因是而得度
又法句喻經云。昔有一國。名曰賢提。時有長老比丘。長病委頓羸瘦垢穢。在賢提精舍中臥。無瞻視者。佛將五百比丘。往到其所。使諸比丘傳共視之。為作漿粥。而諸比丘聞其臭處。皆共賤之。佛使帝釋取其湯水。佛以金剛之手。洗病比丘身體。地尋震動豁然大明。莫不驚肅。國王臣民天龍鬼神。無央數人往到佛所。稽首作禮白佛言。佛為世尊。三界無比。道德已備。云何屈意洗病比丘。佛告國王及眾會者言。如來所以出現於世。正為此窮厄無護者耳。供養病瘦沙門道人。及諸貧窮孤獨老人。其福無量所愿如意。會當得道。王白佛言。今此比丘宿有何罪。困病積年療治不差。佛告王曰。往昔有王。名曰惡行。治政嚴暴。使一多力五百主令鞭人。五百假王威怒。私作寒暑。若欲鞭者赍其價。數得物者鞭輕。不得鞭重。舉國患之。有一賢者。為人所謀。應當得鞭。報五百言。吾是佛弟子。素無罪過為人所枉。愿小垂恕。五百聞是佛弟子。輕手過鞭無著身者。五百壽終墮地獄中。拷掠萬毒。罪滅復出墮畜生中。恒被撾杖五百餘世。罪畢為人。常嬰病痛不離身。爾時國王者。今調達是。五百者今此病比丘是。時賢者今吾身是。吾以前世為其所恕鞭不著身
【現代漢語翻譯】 現代漢語譯本： 世尊是我們的父親，佛法是我們的母親，一起修行的道友如同兄弟，因此我們才能得到解脫。
《法句譬喻經》中記載：過去有一個國家，名叫賢提（Xianti，國名）。當時有一位年老的比丘（Biqiu，佛教出家男子），長期生病，身體虛弱，瘦骨嶙峋，污穢不堪，躺在賢提精舍（Xianti jingshe，寺廟名）中，沒有人照顧他。佛陀（Fo tuo，對釋迦牟尼佛的尊稱）帶領五百位比丘前往他所在的地方，讓眾比丘輪流照顧他，為他準備米湯和粥。但是眾比丘聞到他身上的臭味，都輕賤他。佛陀讓帝釋（Di shi，佛教護法神）取來熱水，佛陀用金剛手（Jingang shou，佛的手，比喻堅不可摧）親自為生病的比丘清洗身體。大地隨即震動，發出耀眼的光芒，沒有誰不感到驚訝和肅敬。國王、臣民、天龍鬼神等無數人來到佛陀所在的地方，叩頭作禮，稟告佛陀說：『佛陀是世尊，在三界（San jie，佛教指欲界、色界、無色界）中無與倫比，道德已經完備，為什麼還要屈尊親自為生病的比丘洗身呢？』佛陀告訴國王和大眾說：『如來（Rulai，佛的稱號之一）之所以出現在世間，正是爲了這些窮困、危難、沒有依靠的人啊。供養生病瘦弱的沙門（Shamen，出家修道的人）、道人，以及貧窮孤獨的老人，他們的福報是無量的，所希望的都能如意，最終必定能夠得道。』國王稟告佛陀說：『現在這位比丘前世有什麼罪過，以至於困於疾病多年，治療也無法痊癒呢？』佛陀告訴國王說：『過去有一位國王，名叫惡行（Exing，人名），治理國家嚴酷暴虐，讓一位名叫五百主（Wubai zhu，人名）的多力士官鞭打百姓。這位五百主假借國王的威勢，隨意施加寒暑之刑。如果想要免受鞭打，就要給他財物；給的財物多，就鞭打得輕；給的少，就鞭打得重。全國百姓都為此感到痛苦。有一位賢者（Xianzhe，有賢德的人），被人誣陷，應當受鞭打。他告訴五百主說：『我是佛弟子，一向沒有罪過，是被別人誣陷的，希望您能稍微寬恕我。』五百主聽到他是佛弟子，就輕輕地揮鞭，沒有碰到他的身體。五百主死後墮入地獄中，遭受各種酷刑折磨。罪孽消除后，又轉生為畜生，經常遭受鞭打五百多世。罪孽消除后，轉生為人，卻常常被病痛纏身，無法擺脫。』佛陀說：『當時的國王惡行，就是現在的提婆達多（Tiaodada，人名）；當時的五百主，就是現在這位生病的比丘；當時的賢者，就是現在的我。我因為前世他寬恕了我，鞭打沒有落在我的身上。』
【English Translation】 English version: The World Honored One is our father, the Dharma is our mother, fellow practitioners are like brothers, and through this, we attain liberation.
The Sutra of the Parables of the Dharma Verse states: In the past, there was a country named Xianti (賢提, name of a country). At that time, there was an elderly Bhikshu (比丘, Buddhist monk) who was chronically ill, weak, emaciated, and filthy, lying in the Xianti Jingshe (賢提精舍, name of a monastery), with no one to care for him. The Buddha (佛陀, title for the awakened one, specifically referring to Shakyamuni Buddha) led five hundred Bhikshus to his location, instructing them to take turns caring for him, preparing rice soup and porridge for him. However, the Bhikshus, upon smelling his foul odor, despised him. The Buddha instructed Indra (帝釋, a deity in Buddhism) to fetch hot water, and the Buddha personally washed the sick Bhikshu's body with his Vajra hand (金剛手, Buddha's hand, symbolizing indestructibility). The earth immediately trembled, emitting a brilliant light, and everyone was astonished and respectful. The king, ministers, people, dragons, spirits, and countless others came to the Buddha's location, prostrated, and reported to the Buddha, saying, 'The Buddha is the World Honored One, unparalleled in the Three Realms (三界, the realms of desire, form, and formlessness), with virtue already perfected. Why would you condescend to personally wash the sick Bhikshu?' The Buddha told the king and the assembly, 'The Tathagata (如來, one of the titles of the Buddha) appears in the world precisely for these impoverished, distressed, and helpless beings. Offering to the sick and weak Shramanas (沙門, renunciates), ascetics, and poor, lonely elderly, their blessings are immeasurable, their wishes will be fulfilled, and they will ultimately attain enlightenment.' The king reported to the Buddha, 'What sins did this Bhikshu commit in his past life, that he is afflicted with illness for many years, and treatment cannot cure him?' The Buddha told the king, 'In the past, there was a king named Exing (惡行, name of a person), who ruled the country with harsh tyranny, ordering a strong officer named Wubai Zhu (五百主, name of a person) to whip the people. This Wubai Zhu, abusing the king's authority, arbitrarily imposed punishments of cold and heat. If one wanted to avoid being whipped, they had to give him wealth; if they gave much wealth, the whipping would be light; if they gave little, the whipping would be heavy. The people of the entire country suffered because of this. There was a virtuous person (Xianzhe, a virtuous person) who was falsely accused and was to be whipped. He told Wubai Zhu, 'I am a disciple of the Buddha, and I have always been innocent, but I have been falsely accused by others. I hope you can show me some leniency.' Wubai Zhu, upon hearing that he was a disciple of the Buddha, lightly swung the whip, not touching his body. After Wubai Zhu died, he fell into hell, suffering various tortures. After his sins were extinguished, he was reborn as an animal, constantly suffering whipping for over five hundred lifetimes. After his sins were extinguished, he was reborn as a human, but was constantly afflicted with illness, unable to escape it.' The Buddha said, 'The king Exing at that time is the current Devadatta (提婆達多, name of a person); the Wubai Zhu at that time is the current sick Bhikshu; the virtuous person at that time is the current me. Because he spared me in a past life, the whipping did not fall on my body.'
。是故世尊躬為洗之。人作善惡。殃福隨人。雖更生死不可得免。於是世尊即說偈言。
撾杖良善 妄才無罪 其殃十倍 災迅無赦 生受酷痛 形體毀折 自然惱病 失意恍惚 人所輕笑 或縣官厄 財產耗盡 親戚離別 舍宅所有 災火焚燒 死入地獄 如是為十
時病比丘。聞佛此偈及宿命事。克心自責。所患除愈。得阿羅漢道。賢提國王沒命奉行。得須陀洹道。
又善生經云。瞻病人不應生厭。若自無物出外求之。若不得物貸三寶物。看差已十倍還之。
又五百問事云。看病人將病人物。為病人供給所須。不問病者。或問起嫌並不得用。若已取者應償。不還犯重罪。
又四分律云。看病得五功德。一知病人可食不可食。可食便與。二不惡賤病人大小便利唾吐。三有慈愍心。不為衣食故看。四能經理湯藥。乃至差病若命終。五能為病人說法歡喜。己身善法增長。
醫療緣第三
夫人有四支五藏。一覺一寐。呼吸吐納。精氣往來。流而為榮衛。暢而為氣色。發而為音聲。此人之常數也。陽用其精。陰用其形。人人所同也。及其失也。蒸則生熱。否則生寒。結而為瘤贅。陷而為癰疽。奔而為惴。竭而為焦。故良醫導之以針石。救之以藥濟
【現代漢語翻譯】 現代漢語譯本：因此，世尊親自為他洗滌。人作善事或惡事，相應的災禍或福報會伴隨其身。即使經歷生死輪迴，也無法避免。於是世尊就說了這首偈： 鞭打善良之人，誣陷無罪之人，這樣的罪過會帶來十倍的災殃。 災禍迅速而無法饒恕，生時遭受極度的痛苦，身體殘毀折斷。 自然會遭受煩惱疾病，精神恍惚，被人輕視嘲笑。 或者遭遇官府的災厄，財產耗盡，親戚離散。 住所和所有之物，被災火焚燒，死後墮入地獄。 以上就是十種災殃。 當時，生病的比丘，聽了佛陀的這首偈以及自己前世的因緣，深刻地反省自責，疾病痊癒，證得了阿羅漢果位（Arahant，斷盡煩惱，證得解脫的聖者）。賢提國王（King Khendaka）竭盡全力奉行佛法，證得了須陀洹果位（Sotapanna，入流果，證入聖道的第一階段）。 《善生經》中說，照顧病人不應該心生厭惡。如果自己沒有財物，應該到外面去求取。如果實在求不到，可以借用三寶（佛、法、僧）之物，等病人痊癒后，要十倍償還。 《五百問事》中說，照顧病人的人，拿取病人的財物，為病人提供所需的物品，如果不詢問病人，或者詢問后引起病人的嫌隙，都不能使用。如果已經拿取了，應該償還，不償還就犯了重罪。 《四分律》中說，照顧病人可以獲得五種功德：一、知道病人可以吃什麼，不可以吃什麼，可以吃的就給他吃。二、不厭惡病人的大小便和唾吐。三、有慈悲憐憫之心，不是爲了衣食才去照顧病人。四、能夠管理湯藥，直到病人痊癒或去世。五、能夠為病人說法，使他歡喜，自己的善法也會增長。 醫療緣第三 人有四肢五臟，有知覺和睡眠，呼吸吐納，精氣往來。執行就成為榮衛（營養和衛氣），通暢就成為氣色，發出就成為聲音。這是人的常態。陽氣運用其精，陰氣運用其形，這是人人相同的。等到失去常態時，蒸發過度就會生熱，閉塞不通就會生寒，凝結就會成為腫瘤，陷下就會成為癰疽，亂竄就會成為疼痛，耗竭就會成為枯焦。所以良醫用針石來疏導，用藥物來救治。
【English Translation】 English version: Therefore, the World Honored One personally washed him. People who do good or evil will have corresponding blessings or misfortunes following them. Even through the cycle of birth and death, one cannot escape this. Thereupon, the World Honored One spoke this verse: Beating the virtuous, falsely accusing the innocent, such sins will bring tenfold calamities. Calamities are swift and unforgiving, suffering extreme pain in life, the body broken and destroyed. Naturally suffering from afflictions and diseases, being absent-minded and confused, being despised and ridiculed by others. Or encountering the disasters of government officials, property exhausted, relatives separated. Dwelling and all possessions, burned by the fire of calamity, after death falling into hell. These are the ten calamities. At that time, the sick Bhikkhu (Buddhist monk), hearing this verse of the Buddha and the causes of his past life, deeply repented and blamed himself, his illness was cured, and he attained the state of Arahant (one who has destroyed all defilements and attained liberation). King Khendaka (King Khendaka) wholeheartedly practiced the Dharma and attained the state of Sotapanna (stream-enterer, the first stage of enlightenment). The Singalaka Sutra also says that one should not be disgusted when caring for the sick. If one has no possessions, one should seek them outside. If one cannot find them, one may borrow from the Three Jewels (Buddha, Dharma, Sangha), and when the patient recovers, one should repay tenfold. The Five Hundred Questions also says that when caring for the sick, if one takes the patient's belongings to provide for the patient's needs without asking the patient, or if asking causes the patient to be displeased, one should not use them. If one has already taken them, one should repay them; not repaying is a serious offense. The Four-Part Vinaya also says that caring for the sick brings five merits: First, knowing what the patient can and cannot eat, and giving them what they can eat. Second, not being disgusted by the patient's urine, feces, and saliva. Third, having a compassionate heart, not caring for the patient for the sake of clothing and food. Fourth, being able to manage medicine, until the patient recovers or dies. Fifth, being able to preach the Dharma to the patient, making them happy, and increasing one's own good deeds. The Third Chapter on the Causes of Medical Treatment Humans have four limbs and five organs, awareness and sleep, breathing and exhalation, the coming and going of essence and energy. Their flow becomes nourishment and defense, their smoothness becomes complexion, and their expression becomes sound. This is the normal state of humans. Yang uses its essence, and Yin uses its form, which is the same for everyone. When it is lost, excessive evaporation causes heat, blockage causes cold, coagulation becomes tumors, sinking becomes carbuncles, rushing becomes pain, and exhaustion becomes desiccation. Therefore, a good doctor guides with needles and stones, and saves with medicine.
。聖人和之以王德。益之以人事。故體有可愈之病。天地有可消之災也。
如增一阿含經云。爾時世尊。告諸比丘。有三大患。云何為三。一風為大患。二痰為大患。三冷為大患。然有三良藥治。若風患者。蘇為良藥。及蘇所作飯食。若痰患者。蜜為良藥。及蜜所作飯食。若冷患者。油為良藥。及油所作飲食。是謂三大患。有此三藥治。如是比丘。亦有三大患。一貪慾。二瞋恚。三愚癡。然有三良藥治。一若貪慾起時。以不凈法治。及思惟不凈道。二若瞋恚大患者。以慈心法治。及思惟慈心道。三若愚癡大患者。以智慧法治。及因緣所起道。是謂比丘有此三大患。有此三藥治。
又智度論云。般若波羅蜜。能除八萬四千病根本。此之八萬四千。皆從四病起。一貪二瞋三癡四毒等分此之四病。各分二萬一千。以不凈觀。除貪慾二萬一千煩惱。以慈悲觀。除瞋恚二萬一千煩惱。以因緣觀。除愚癡二萬一千煩惱。總用上藥。除等分病二萬一千煩惱。譬如寶珠能除黑闇。般若波羅蜜。亦能除三毒煩惱病。
安置緣第四
蓋聞三界之宅。寔四大之器。六塵之境。是五陰所居。良由妄想虛構。惑倒交興。致使萬苦爭纏。百憂總萃。今既報熟。命臨風燭。然眾生貪著。至死不覺。恐在舊所。戀愛資財。染著
【現代漢語翻譯】 現代漢語譯本：聖人以王者之德來調和，再輔以人事的努力，所以身體有可以治癒的疾病，天地有可以消除的災禍。
如《增一阿含經》所說：『當時，世尊告訴各位比丘，有三大病患。什麼是三大病患呢？一是風大為大患，二是痰為大患，三是冷為大患。然而有三種良藥可以治療。如果風病患者，酥油是良藥，以及酥油所做的飯食。如果痰病患者，蜂蜜是良藥，以及蜂蜜所做的飯食。如果冷病患者，油是良藥，以及油所做的飲食。這就是所說的三大病患，有這三種藥可以治療。』
『如此，比丘也有三大病患。一是貪慾，二是瞋恚（chēn huì，嗔怒、怨恨），三是愚癡。然而有三種良藥可以治療。一如果貪慾生起時，用不凈觀法來治療，以及思維不凈之道。二如果瞋恚大病患，用慈心法來治療，以及思維慈心之道。三如果愚癡大病患，用智慧法來治療，以及因緣所起之道。這就是所說比丘有這三大病患，有這三種藥可以治療。』
又《智度論》說：『般若波羅蜜（bō rě bō luó mì，智慧到彼岸）能去除八萬四千種病根本。這八萬四千種病，都是從四種病引起的：一貪，二瞋，三癡，四毒等分。這四種病，每種各分二萬一千。用不凈觀，去除貪慾的二萬一千種煩惱。用慈悲觀，去除瞋恚的二萬一千種煩惱。用因緣觀，去除愚癡的二萬一千種煩惱。總共用上藥，去除等分的病二萬一千種煩惱。譬如寶珠能去除黑暗，般若波羅蜜，也能去除三毒（貪、嗔、癡）煩惱病。』
安置緣第四
聽說三界（sān jiè，欲界、色界、無色界）的住所，實際上是四大（sì dà，地、水、火、風）的器皿；六塵（liù chén，色、聲、香、味、觸、法）的境界，是五陰（wǔ yīn，色、受、想、行、識）所居住的地方。正是由於妄想虛構，迷惑顛倒交相興起，才導致萬般痛苦爭相纏繞，百般憂愁全部聚集。如今既然果報成熟，生命臨近風中殘燭，然而眾生貪戀執著，到死也不覺悟。恐怕還在舊的地方，戀愛情感，貪戀資財，染著（rán zhuó，沾染，執著）不捨。
【English Translation】 English version: The sage harmonizes with the virtue of a king, and supplements it with human affairs. Therefore, the body has curable illnesses, and heaven and earth have calamities that can be eliminated.
As stated in the Ekottara Agama Sutra: 'At that time, the World Honored One told the Bhikkhus, there are three great afflictions. What are the three great afflictions? First, wind is a great affliction. Second, phlegm is a great affliction. Third, cold is a great affliction. However, there are three good medicines to cure them. If one suffers from wind, ghee is a good medicine, as well as food made with ghee. If one suffers from phlegm, honey is a good medicine, as well as food made with honey. If one suffers from cold, oil is a good medicine, as well as food made with oil. These are the three great afflictions, and there are these three medicines to cure them.'
'Likewise, Bhikkhus also have three great afflictions. First is greed, second is anger (chēn huì, anger, resentment), and third is ignorance. However, there are three good medicines to cure them. First, if greed arises, cure it with the contemplation of impurity, and contemplate the path of impurity. Second, if the great affliction of anger arises, cure it with the practice of loving-kindness, and contemplate the path of loving-kindness. Third, if the great affliction of ignorance arises, cure it with the practice of wisdom, and contemplate the path of dependent origination. These are the three great afflictions of Bhikkhus, and there are these three medicines to cure them.'
Furthermore, the Mahaprajnaparamita Sastra states: 'Prajnaparamita (bō rě bō luó mì, perfection of wisdom) can remove the root of eighty-four thousand illnesses. These eighty-four thousand illnesses all arise from four illnesses: first, greed; second, anger; third, ignorance; and fourth, equally divided poisons. Each of these four illnesses is divided into twenty-one thousand. Use the contemplation of impurity to remove the twenty-one thousand afflictions of greed. Use the contemplation of loving-kindness to remove the twenty-one thousand afflictions of anger. Use the contemplation of dependent origination to remove the twenty-one thousand afflictions of ignorance. In total, use the superior medicine to remove the twenty-one thousand afflictions of equally divided illnesses. Just as a precious jewel can remove darkness, Prajnaparamita can also remove the illnesses of the three poisons (greed, anger, and ignorance).'
Chapter Four: On Placement of Conditions
It is said that the abode of the Three Realms (sān jiè, desire realm, form realm, formless realm) is in reality a vessel of the Four Great Elements (sì dà, earth, water, fire, wind); the realm of the Six Dusts (liù chén, sight, sound, smell, taste, touch, dharma) is where the Five Skandhas (wǔ yīn, form, feeling, perception, volition, consciousness) reside. It is precisely because of delusional fabrications and the mutual arising of bewilderment and inversion that myriad sufferings contend to entangle and hundreds of worries gather together. Now that the karmic retribution has ripened and life is like a candle in the wind, sentient beings are still greedy and attached, unaware even at the point of death. It is feared that they are still attached to the old place, clinging to affection, coveting wealth, and clinging (rán zhuó, to be infected by, to be attached to) without letting go.
眷屬。佛教移處。令生厭離。知無常將至。使興心正念也。
如僧祇律云。若是大德病者。應在露現處上好房中。擬道俗問訊生善。瞻病人每須燒香燃燈。香汁塗地供待人客。
依西域祇桓寺圖云。寺西北角日光沒處。為無常院。若有病者安置在中。堂號無常。多生厭背去者極眾還唯一二。其堂內安置一立像金色涂者。面向東方。當置病人在像前坐。若無力者。令病人臥。面向西方觀佛相好。其像手中。系一五色彩幡。令病人手執幡腳。作往生凈土之意。坐處雖有便利。世尊不以為惡。原其此土本是雜穢之處。猶降靈俯接下類群生。況今將命投。佛寧相棄捨。隨病人所樂何境。或作彌陀彌勒阿閦觀音等形。如前安置。燒香散花供養不絕。生病者善心。
斂念緣第五
夫三界非有。五陰皆無。四倒十纏。共相和合。一切如電。揮萬劫于俄頃。丘井易淪。括百年于抵掌。迷途遂遠。弱喪亡歸。區區七尺莫知其假。耳目之外。終自空談。靡依靡救。不信不受。生靈一謝。再返無期。所以撫心自測。臨危修念也。
如十誦律云。看病人應隨病者。先所習學而讚歎之。不得毀呰。退本善心。
又四分律云。為病人說法。令其歡喜。
又毗尼母論云。病人不用看病人語。看病人違病者
【現代漢語翻譯】 現代漢語譯本：眷屬應協助病人移至佛教場所，使其對世俗生活產生厭離之心，認識到無常即將到來，從而發起正念。如《僧祇律》所說，如果是有德行的高僧生病，應該安置在開闊明亮、通風良好的房間里，以便道俗前來探望，增長善念。照顧病人的人要經常燒香點燈，用香水清潔地面，款待來訪的客人。 根據西域祇桓寺的圖示，寺院西北角、太陽落山的地方是無常院。如果有人生病，就安置在那裡。殿堂被稱為『無常』，多數人因此心生厭惡而離開，最終只有一兩個人回來。殿堂內安置一尊站立的金色佛像，面朝東方。應當讓病人在佛像前坐著，如果無力坐起，就讓病人躺著，面朝西方，觀想佛的相好。佛像手中繫著一根五色彩幡，讓病人手執幡腳，以此表達往生凈土的願望。即使坐的地方有排泄物，世尊也不會因此而嫌棄。要知道這片土地原本就是污穢之地，世尊尚且降臨於此，接引地獄的眾生，更何況現在有人將性命託付于佛，佛又怎麼會捨棄他呢？可以根據病人喜歡的情境，或者塑造阿彌陀佛（Amitabha）、彌勒佛（Maitreya）、阿閦佛（Akshobhya）、觀音菩薩（Avalokiteshvara）等形象，像之前那樣安置，燒香散花，供養不斷，以生起病人的善心。 斂念緣第五 三界並非真實存在，五蘊皆是空無。四顛倒和十纏縛相互結合，一切都如閃電般短暫。揮手之間，萬劫已過；丘陵和深井轉眼間就會改變。百年光陰，也只在拍手之間。一旦迷失方向，就會越走越遠，微弱的生命最終消亡，無處可歸。區區七尺之軀，卻不知是虛幻不實。耳目之外的世界，終究是空談。沒有依靠，沒有救助，不相信，不接受。生命一旦逝去，再無返回之期。所以要捫心自問，在臨終之際修習正念。 如《十誦律》所說，看護病人的人應該根據病人先前所學習的佛法，讚歎他，不能詆譭，以免退失他原本的善心。 《四分律》中也說，要為病人說法，使他心生歡喜。 《毗尼母論》中說，病人不必聽從看護人的話，看護人也不要違背病人的意願。
【English Translation】 English version: Relatives should assist the patient in moving to a Buddhist place, causing them to develop a sense of detachment from worldly life, realizing that impermanence is approaching, and thereby arousing right mindfulness. As the Sanghika-vinaya states, if a virtuous monk is ill, he should be placed in an open, bright, and well-ventilated room, so that monks and laypeople can come to visit and increase good thoughts. Those caring for the patient should frequently burn incense and light lamps, clean the floor with fragrant water, and entertain the visitors. According to the diagram of Jetavana Monastery in the Western Regions, the northwest corner of the monastery, where the sun sets, is the Impermanence Courtyard. If someone is ill, they are placed there. The hall is called 'Impermanence,' and most people develop a sense of aversion and leave, with only one or two eventually returning. Inside the hall, a standing golden Buddha statue is placed, facing east. The patient should be seated in front of the Buddha statue, or if unable to sit, the patient should lie down, facing west, contemplating the Buddha's excellent features. A five-colored banner is attached to the Buddha's hand, and the patient holds the end of the banner, expressing the wish to be reborn in the Pure Land. Even if there are excrements where the patient sits, the World-Honored One would not despise them. Know that this land was originally a place of impurity, and the World-Honored One still descended here to receive sentient beings of the lower realms, let alone now that someone entrusts their life to the Buddha, how could the Buddha abandon them? According to the patient's preferred environment, images of Amitabha (Amitabha), Maitreya (Maitreya), Akshobhya (Akshobhya), Avalokiteshvara (Avalokiteshvara), etc., can be created and arranged as before, with incense burning and flowers scattered in continuous offering, to generate good thoughts in the patient. Contemplation on Mindfulness, Fifth The Three Realms are not real, and the Five Aggregates are all empty. The Four Inversions and Ten Fetters combine with each other, and everything is as fleeting as lightning. In the blink of an eye, countless eons have passed; hills and wells change in an instant. A hundred years pass in the snap of a finger. Once lost, one strays further and further, and the weak life eventually perishes, with nowhere to return. This mere seven-foot body is not known to be illusory. The world beyond the ears and eyes is ultimately empty talk. Without reliance, without help, not believing, not accepting. Once life is gone, there is no return. Therefore, one must examine oneself and cultivate right mindfulness at the time of death. As the Ten Recitation Vinaya states, the caregiver should praise the patient according to the Dharma that the patient has previously learned, and should not criticize, lest the patient lose their original good thoughts. The Four-Part Vinaya also states that one should preach the Dharma to the patient, making them happy. The Vinaya-matrika states that the patient does not need to listen to the caregiver's words, and the caregiver should not go against the patient's wishes.
意並得罪。又花嚴經。臨終為病人說偈云。
又放光明名見佛 彼光覺悟命終者 唸佛三昧必見佛 命終之後生佛前 令彼臨終勸念善 又示尊像令瞻敬 又復勸令歸依佛 因是得成見佛光
述曰如前教已。復將經像至病人所。題其經名像名。告語示之。使開目睹見。令其惺悟。兼請有德智人。讀誦大乘。助揚讚唄。幡花亂墜宛轉目前。香氣𣱦氳常注鼻根。恒與善語勿傳惡言。以臨終時。多有惡業相現。不能立志。排除是故。瞻病之人。特須方便善巧誘訹。使心心相續剎那不駐。乘此福力。作往生凈土之意。故智度論云。從生作善臨終惡念。便生惡道從。生作惡臨終善念。而生天上。又維摩經云。憶所修福念于凈命。
又正法念經云。若有眾生持戒之人。于破戒病人不求恩慧。心不疲厭供養病人。命終生普觀天五欲縱逸不知厭足。
又往生論云。若善男子善女人修五念成就者。畢竟得生安樂國土。見彼阿彌陀佛。何等為五。一者禮拜。二者讚歎。三者作愿。四者觀察。五者回向。
又隨愿往生經云。佛告普廣菩薩。若四輩男子女人。臨終之日。愿生十方佛剎土者。當先洗浴身體。著鮮潔之衣。燒眾名香。懸繒幡蓋。歌贊三寶。讀誦尊經。為病者說因緣譬喻。善巧言詞。微
【現代漢語翻譯】 現代漢語譯本 避免冒犯和得罪。（《華嚴經》中說）臨終時為病人說偈語：
『又放光明名見佛，彼光覺悟命終者， 唸佛三昧必見佛，命終之後生佛前， 令彼臨終勸念善，又示尊像令瞻敬， 又復勸令歸依佛，因是得成見佛光。』
述曰：如前教導之後，再將經書和佛像帶到病人處，題寫經名和像名，告訴並展示給病人，使其睜眼看見，令其清醒覺悟。同時，請有德行的智者，讀誦大乘經典，幫助唱誦讚唄，幡花紛紛墜落，宛轉在眼前，香氣濃郁，常注入鼻根。始終說善語，不要傳播惡言。因為臨終時，多有惡業之相顯現，不能立定志向排除這些惡相。因此，照顧病人的人，特別需要方便善巧地誘導，使心念相續不斷，剎那不停留，憑藉這種福力，生起往生凈土的意願。所以《智度論》中說：『從生到死都做善事，臨終時產生惡念，便會生到惡道；從生到死都做惡事，臨終時產生善念，便會生到天上。』又《維摩經》中說：『憶念所修的福德，思念清凈的生命。』
《正法念經》中說：『如果有持戒的眾生，對於破戒的病人，不求回報，心不疲倦地供養病人，命終之後會生到普觀天（Puguan Heaven），享受五欲的縱樂，不知滿足。』
《往生論》中說：『如果善男子、善女人修習五念門成就，必定得生安樂國土（Anrakukokudo），見到阿彌陀佛（Amitabha）。什麼是五念門？一是禮拜，二是讚歎，三是作愿，四是觀察，五是迴向。』
《隨愿往生經》中說：佛告訴普廣菩薩（Puguang Pusa）：『如果四輩（比丘、比丘尼、優婆塞、優婆夷）男子女人，臨終之日，愿生十方佛剎土，應當先洗浴身體，穿上鮮潔的衣服，焚燒各種名香，懸掛繒幡寶蓋，歌唱讚頌三寶，讀誦尊貴的經典，為病人講述因緣譬喻，用善巧的言辭，微…
【English Translation】 English version Avoid offense and transgression. (The Flower Adornment Sutra states:) When approaching death, speak the following verse for the sick:
'Again, emit light named 'Seeing the Buddha'; that light awakens the dying, Samadhi of Buddha-Recollection will surely see the Buddha; after death, be born before the Buddha, Encourage them to recite goodness at the end of life; also show the revered image for them to gaze upon with respect, Again, encourage them to take refuge in the Buddha; because of this, they will be able to see the Buddha's light.'
Explanation: After the preceding teachings, bring the sutras and images to the sick person's place. Write the names of the sutras and images, tell and show them to the patient, so that they open their eyes to see, and awaken to understanding. At the same time, invite virtuous and wise people to recite the Mahayana sutras, help chant praises, and let banners and flowers fall in disarray before their eyes. Let the rich fragrance constantly enter their nasal passages. Always speak good words and do not spread evil words. Because at the time of death, many signs of evil karma appear, making it impossible to establish resolve to eliminate them. Therefore, those who care for the sick must be especially skillful in guiding them, so that their thoughts continue uninterrupted, moment by moment, relying on this merit to generate the intention to be reborn in the Pure Land. Therefore, the Mahaprajnaparamita Sastra says: 'From birth to death doing good deeds, but having evil thoughts at the end of life, one will be born in an evil realm; from birth to death doing evil deeds, but having good thoughts at the end of life, one will be born in the heavens.' Also, the Vimalakirti Sutra says: 'Remember the merits you have cultivated, and contemplate a pure life.'
The Sutra on the Concentration of Mindfulness on the True Dharma says: 'If there are beings who uphold the precepts, and do not seek repayment from sick people who have broken the precepts, and without weariness, offer to the sick, after death they will be born in Puguan Heaven, indulging in the pleasures of the five desires, without knowing satisfaction.'
The Treatise on Rebirth says: 'If good men and good women cultivate the five gates of mindfulness to perfection, they will surely be born in the Land of Bliss (Anrakukokudo), and see Amitabha Buddha (Amitabha). What are the five gates? First, to worship; second, to praise; third, to make vows; fourth, to contemplate; fifth, to dedicate.'
The Sutra on Rebirth According to Vows says: The Buddha told Puguang Bodhisattva (Puguang Pusa): 'If men and women of the four groups (bhikshus, bhikshunis, upasakas, and upasikas), on the day of their death, wish to be born in the Buddha-lands of the ten directions, they should first bathe their bodies, put on clean clothes, burn various famous incenses, hang silken banners and canopies, sing praises to the Three Jewels, read and recite the honored sutras, and tell the sick person stories of causes and conditions, using skillful words, subtly...'
妙經義。苦空非實。四大假合。形如芭蕉中無有實。又如電光不得久停。故云色不久鮮當歸壞敗。精誠行道可得度苦。隨心所愿無不獲果。
捨命緣第六
惟四大毒器。有穢斯充。六賊狂主。是境皆著。無覆逆流之期。唯有循環之勢。至如析一毛以利天下。則吝而弗為。撤一餐以續餘糧。則惜而不與。淪滯生死。封執有為。諸佛為其斂眉。菩薩于茲泣血。竊見俗徒貴勝。父母喪亡多造葬儀。廣殺生命。聚集親族。供待人客。茍求現勝。不避業因。或畏外譏。不修內典所以父亡於斯重苦。母終偏增湯炭。是以宛轉三界。綿歷六道。四趣易歸。萬劫難啟。痛慈母之幽靈。愍逆子之酬毒。但亢陽如久。必思甘雨之澤。災勵若多。克待良醫之藥。惟斯考妣既是凡夫。能無惡業。罪因不滅業報難排。若不憑諸勝福。樂果何容得證。庶使臨終發願。令入尸陀葬具資財並修功德。冀濟飛走之饑。得免將來之債也。
如十二品生死經云。佛言。人死有十二品。何等十二。一曰無餘死者。謂羅漢無所著也。二曰度于死者。謂阿那含不復還也。三曰有餘死者。謂斯陀含往而還也。四曰學度死者。謂須陀洹見道跡也。五曰無欺死者。謂八等人也。六曰歡喜死者。謂行一心也。七曰數數死者。謂惡戒人也。八曰悔死者。謂凡
【現代漢語翻譯】 現代漢語譯本 《妙經》的要義是：苦和空不是真實的，四大（地、水、火、風）是虛假的結合，形體如同芭蕉樹，中間沒有實在的東西。又像閃電的光芒，不能長久停留。所以說，色身不會長久鮮艷，終將衰敗毀壞。如果精誠地修行，就可以脫離苦海，隨心所愿，沒有不能獲得果報的。
捨命緣 第六
只是四大（地、水、火、風）如同有毒的容器，充滿著污穢。六賊（眼、耳、鼻、舌、身、意）如同瘋狂的主人，對一切境界都執著，沒有回頭逆流的希望，只有循環往復的趨勢。甚至像拔一根毫毛來利益天下，也吝嗇而不肯做；撤下一餐飯來接濟剩餘的糧食，也吝惜而不肯給。沉淪於生死輪迴，固執于有為法。諸佛因此皺眉，菩薩為此泣血。我看到世俗之人重視勝過他人，父母去世后大多大辦喪事，廣泛殺害生命，聚集親戚朋友，供奉招待客人，只求眼前的風光，不顧及未來的業報。或者害怕外人的譏諷，而不修習佛法。所以父親去世，反而增加了他的痛苦；母親去世，反而增加了她在地獄受湯火煎熬的苦難。因此在三界中輾轉，經歷六道輪迴，墮入四惡趣很容易，開啟解脫之門卻極其困難。可憐慈母的幽靈，可悲逆子的罪業。但是久旱之後，必定渴望甘霖的滋潤；災難多了，就期待良醫的救治。父母既然是凡夫，怎麼可能沒有惡業？罪業的因不滅，業報就難以消除。如果不憑藉殊勝的福報，快樂的果報怎麼能夠證得？希望在臨終時發願，將放入屍體的葬具和資財都用來修功德，希望救濟飛禽走獸的飢餓，從而免除將來的債務。
如《十二品生死經》所說。佛說：人死後有十二種品類。是哪十二種呢？一是無餘死，指的是阿羅漢沒有任何執著。二是度于死，指的是阿那含不再返回欲界。三是有餘死，指的是斯陀含往返欲界一次。四是學度死，指的是須陀洹見道跡。五是無欺死，指的是八種聖人。六是歡喜死，指的是專心修行的人。七是數數死，指的是惡戒之人。八是悔死，指的是凡夫。
【English Translation】 English version The essence of the 'Wonderful Sutra' is: suffering and emptiness are not real; the four great elements (earth, water, fire, and wind) are a false combination, the body is like a banana tree, with nothing substantial inside. It is also like the flash of lightning, which cannot last long. Therefore, it is said that the physical body will not remain fresh for long, and will eventually decay and be destroyed. If one practices diligently, one can escape the sea of suffering, and whatever one wishes for, there is nothing that one cannot attain.
Chapter Six: Giving Up Life
The four great elements (earth, water, fire, and wind) are like poisonous vessels, filled with filth. The six thieves (eye, ear, nose, tongue, body, and mind) are like mad masters, attached to all realms, with no hope of turning back, only the trend of cyclical recurrence. Even to pluck a hair to benefit the world, they are stingy and unwilling to do; to withdraw a meal to replenish the remaining food, they are reluctant to give. They are mired in the cycle of birth and death, clinging to conditioned phenomena. The Buddhas frown upon this, and the Bodhisattvas weep tears of blood. I see that worldly people value surpassing others, and after the death of their parents, they often hold lavish funerals, killing many lives, gathering relatives and friends, and providing for guests, seeking only present glory, disregarding future karmic retribution. Or fearing the ridicule of outsiders, they do not cultivate the inner teachings of Buddhism. Therefore, the death of the father only increases his suffering; the death of the mother only increases her suffering in the hells of boiling water and burning coals. Thus, they wander in the three realms, experiencing the six paths of reincarnation, it is easy to fall into the four evil realms, but extremely difficult to open the door to liberation. Pity the departed spirit of the kind mother, grieve for the sins of the unfilial son. But after a long drought, one must yearn for the nourishment of sweet rain; when there are many disasters, one expects the medicine of a good doctor. Since parents are ordinary beings, how can they be without evil karma? If the cause of sin is not extinguished, karmic retribution is difficult to eliminate. If one does not rely on supreme blessings, how can the fruit of happiness be attained? It is hoped that at the time of death, one will make a vow to use the burial objects and wealth placed with the corpse to cultivate merit, hoping to relieve the hunger of birds and beasts, thereby avoiding future debts.
As stated in the 'Sutra of the Twelve Categories of Death and Birth'. The Buddha said: There are twelve categories of death. What are the twelve? First is 'death without remainder', referring to an Arhat who has no attachments. Second is 'crossing over death', referring to an Anagamin who does not return to the desire realm. Third is 'death with remainder', referring to a Sakridagamin who returns to the desire realm once. Fourth is 'learning to cross over death', referring to a Sotapanna who has seen the path. Fifth is 'death without deception', referring to the eight types of noble beings. Sixth is 'joyful death', referring to those who practice with one-pointed concentration. Seventh is 'frequent death', referring to those with evil precepts. Eighth is 'death with regret', referring to ordinary beings.
夫也。九曰橫死者。謂狐獨苦也。十曰縛著死者。謂畜生也。十一曰燒灼死者。謂地獄也。十二曰飢渴死者。謂餓鬼也。比丘當曉知。是勿為放逸也。
又凈土三昧經云。若人造善惡。生天墮地獄。臨命終時。各有迎人。病欲死時。眼自見來迎。應生天上者。天人持衣伎樂來迎。應生他方者。眼見尊人為說妙言。若為惡墮地獄者。眼見兵士持刀楯矛戟索圍繞之。所見不同。口不能言。各隨所作得其果報。天無枉濫平直無二。隨其所作天網治之。
又華嚴經云。人慾終時見中陰相。若行惡業者。見三惡受苦。或見閻羅持諸兵杖囚執將去。或聞苦聲。若行善者。見諸天宮殿。伎女莊嚴。遊戲快樂。如是勝事。
又法句喻經云。昔佛在祇桓精舍。為天人說法。有一長者。居在路側。財富無數。正有一子。其年二十。新為娶妻未滿七日。夫婦相敬欲至後園上春三月看戲園中。有一柰樹高大好花。婦欲得花。無人取與。夫為上樹乃至細枝。枝折墮地死。居家大小奔走兒所。呼天嗥哭。斷絕復甦。聞者莫不傷心。棺𣫍送還家。啼不止。世尊愍傷其愚。往問訊之。長者室家大小見佛。悲感作禮具陳辛苦。佛語長者。止息聽法。萬物無常不可久保。生則有死罪福相追。此兒三處。為其哭泣懊惱斷絕。亦復難勝。竟為
【現代漢語翻譯】 現代漢語譯本：還有，第九種是橫死，指的是孤獨困苦的境地。第十種是被束縛而死，指的是畜生道。第十一種是被燒灼而死，指的是地獄道。第十二種是飢渴而死，指的是餓鬼道。比丘應當明白這些，不要放縱懈怠。
還有，《凈土三昧經》說，如果人造作善業或惡業，就會升天或墮地獄。臨命終時，各有迎接的人。病重將死時，眼睛會自己看到來迎接的人。應該昇天的人，天人會拿著衣服和樂器來迎接。應該往生到其他佛土的人，眼睛會看到尊者為他說微妙的言語。如果作惡而墮地獄的人，眼睛會看到兵士拿著刀、盾、矛、戟、繩索圍繞著他。所見到的景象各不相同，口不能言語。各自隨著所作的業得到果報。天道公正無私，沒有偏頗，隨著所作的業，天網會進行治理。
還有，《華嚴經》說，人在臨終時會見到中陰的景象。如果做了惡業，會見到三惡道受苦的景象，或者見到閻羅王拿著各種兵器囚禁抓捕他，或者聽到痛苦的聲音。如果做了善事，會見到諸天宮殿，有伎女裝飾，遊戲快樂，這樣的殊勝景象。
還有，《法句喻經》說，過去佛在祇桓精舍，為天人說法。有一位長者，住在路邊，財富無數，只有一個兒子，年齡二十歲，剛娶了妻子還沒滿七天。夫妻互相敬愛，想要到後園去欣賞春天三月的景色。園中有一棵柰樹，高大而且花朵美好，妻子想要得到花，沒有人幫她摘取。丈夫爲了她爬上樹，直到細的樹枝，樹枝折斷而墮地身亡。家中的大小都奔跑到兒子那裡，呼天搶地地哭喊，昏厥過去又甦醒過來。聽到的人沒有不傷心的。用棺材裝殮送回家中，哭泣不止。世尊憐憫他愚癡，前去慰問。長者的家人大小見到佛，悲傷地作禮，詳細陳述了痛苦。佛告訴長者，停止哭泣，聽我說法。萬物無常，不可長久保持。生就會有死，罪和福會相互追隨。這個兒子在三個地方，為你哭泣懊惱昏厥，也難以勝過（死亡）。最終爲了...
【English Translation】 English version: Furthermore, the ninth is violent death, referring to a state of loneliness and suffering. The tenth is death by being bound, referring to the animal realm. The eleventh is death by burning, referring to the hell realm. The twelfth is death by hunger and thirst, referring to the hungry ghost realm. Bhikshus should understand these and not be lax or negligent.
Furthermore, the Pure Land Samadhi Sutra says, 'If people create good or evil karma, they will be born in heaven or fall into hell. When approaching the end of life, each will have someone to greet them. When one is seriously ill and about to die, the eyes will naturally see those who come to greet them. Those who are to be born in heaven will be greeted by heavenly beings holding clothes and musical instruments. Those who are to be born in other Buddha lands will see a venerable person speaking wonderful words to them. If one commits evil and falls into hell, the eyes will see soldiers holding swords, shields, spears, halberds, and ropes surrounding them. What is seen is different for each, and the mouth cannot speak. Each receives the karmic retribution according to their actions. The way of heaven is fair and impartial, without bias. According to one's actions, the net of heaven governs them.'
Furthermore, the Avatamsaka Sutra says, 'When a person is about to die, they will see the intermediate state (bardo). If they have committed evil deeds, they will see the suffering of the three evil realms, or see Yama (King of the Underworld) holding various weapons, imprisoning and capturing them, or hear sounds of suffering. If they have done good deeds, they will see heavenly palaces, adorned with musicians and women, enjoying games and happiness, such auspicious events.'
Furthermore, the Dharmapada Sutra says, 'In the past, the Buddha was at the Jetavana Monastery, teaching the Dharma to gods and humans. There was an elder who lived by the roadside, with countless riches, and only one son, twenty years old, who had just married his wife less than seven days ago. The couple respected each other and wanted to go to the back garden to enjoy the scenery of the third month of spring. In the garden, there was a high and beautiful Nata tree with beautiful flowers. The wife wanted to get the flowers, but no one would pick them for her. The husband climbed the tree for her, even to the thin branches. The branch broke, and he fell to the ground and died. The family, big and small, ran to where the son was, crying out to heaven and earth, fainting and then reviving. Those who heard it were not saddened. They put him in a coffin and sent him home, weeping incessantly. The World Honored One, pitying his ignorance, went to console him. The elder's family, big and small, saw the Buddha, sadly bowed, and recounted their suffering in detail. The Buddha told the elder, 'Stop crying and listen to my Dharma. All things are impermanent and cannot be kept forever. Birth will have death, and sin and blessings will follow each other. This son, in three places, for you crying, annoyed faint, also difficult to overcome (death). Finally for...'
誰子。何者為親。於是世尊即說偈言。
命如華果熟 常恐會零落 已生皆有苦 孰能致不死 從初樂愛慾 可望入胞影 受形命如電 晝夜流難止 是身為死物 精神無形法 作命死復生 罪福不敗亡 終始非一世 從癡愛長久 自從受苦樂 身死神不喪
長者聞得。意解忘憂。長跪白佛。此兒宿命作何罪釁。盛美之壽而便中夭。唯愿說本所行罪。佛告長者。乃往昔時有一小兒。持弓箭入神樹中戲。邊有三人。亦在中看。樹上有雀。小兒欲射。三人勸言。若能中雀。世間健兒。小兒美言引弓射之。中雀即死三人共笑。助之歡喜而各自去。經歷生死數劫之中。所在相會受罪。三人中一人有福。今在天上。一人生海中。為化生龍王。一人今日長者身是。小兒者前生天上。為天作子。而終墮樹命終。即生海中。為龍王作子。即以生日。金翅鳥王而取食之。今日三處懊惱涕泣。寧可言也。以其前世助其喜故。此三人受報如此。於是世尊即說偈言。
識神造三界 善不善三處 陰行而默至 所生如響應 色慾不色有 一切因宿行 如種隨本像 自然報如影
佛說偈已。長者意解。大小歡喜。皆得須陀洹道。
又四分律云。爾時世尊為利益眾生命終。
【現代漢語翻譯】 現代漢語譯本： 『誰是我的孩子？誰是我的親人？』於是世尊就說了偈語： 『生命如同成熟的華果，常常擔心會凋零墜落。已經出生的都免不了有苦，誰能夠達到不死？從最初的貪戀愛慾，可以期望進入胞胎的影子。受形后的生命短暫如閃電，日夜流逝難以停止。這身體是終將死亡之物，精神是無形的法則。造作業力，死後又生，罪與福不會敗壞消亡。終結與開始並非只在一世，從愚癡的愛戀中增長長久。自從承受苦與樂，身死而精神不會消亡。』 長者聽聞后，心意解開，忘記了憂愁。長跪著對佛說：『這個孩子前世造了什麼罪孽？正當盛美之年華卻突然夭折。唯愿世尊能說出他前世所行的罪業。』佛告訴長者：『在很久以前，有一個小孩子拿著弓箭進入神樹中玩耍，旁邊有三個人也在那裡觀看。樹上有雀鳥，小孩子想要射它。三個人勸說道：『如果能射中雀鳥，你就是世間的健兒。』小孩子聽了美言，拉弓射箭，射中雀鳥，雀鳥立刻死了，三個人一起笑著，幫助他歡喜，然後各自離去。經歷生死無數劫之中，無論在哪裡相遇都要承受罪報。三人中一人有福報，現在在天上。一人出生在海中，成為化生的龍王。一人就是今日的長者您。那個小孩子前生在天上，作為天人的兒子，最終墮落到樹上而死。死後就生在海中，作為龍王的兒子，剛出生就被金翅鳥王抓去吃掉了。今日三處都在懊惱哭泣，真是可悲啊。因為他們前世幫助他歡喜的緣故，這三個人承受這樣的報應。』於是世尊就說了偈語： 『識神創造三界，善與不善存在於三個地方。業力暗中執行而默默到來，所產生的果報如同迴響。**不色有（指非物質的存在），一切都由前世的行為所致。如同播種隨其本來的樣子，自然而然地得到如同影子一般的報應。』 佛說完偈語后，長者心意解開，大小都歡喜，都得到了須陀洹（Srotapanna）道。 又《四分律》中說，當時世尊爲了利益眾生而示現命終。
【English Translation】 English version: 『Whose child is this? Who are my relatives?』 Thereupon, the World-Honored One spoke in verse: 『Life is like a ripe flower or fruit, constantly fearing it will wither and fall. All who are born must suffer, who can attain immortality? From the very beginning, clinging to love and desire, one can expect to enter the shadow of the womb. The life of one who receives form is as fleeting as lightning, flowing day and night, difficult to stop. This body is a thing destined to die, the spirit is a formless law. Creating karma, dying and being reborn, sin and blessing will not be destroyed or lost. Ending and beginning are not just in one lifetime, growing long from foolish love. Since experiencing suffering and joy, the body dies but the spirit does not perish.』 The elder, having heard this, understood and forgot his sorrow. He knelt and said to the Buddha: 『What sins did this child commit in a previous life? That in the prime of his beautiful life, he should die prematurely. I beseech you to tell me the sins he committed in his past life.』 The Buddha told the elder: 『In the distant past, there was a young boy who went into a sacred tree with a bow and arrow to play. Beside him were three people watching. There were sparrows in the tree, and the boy wanted to shoot them. The three people encouraged him, saying: 『If you can hit the sparrow, you are the strongest man in the world.』 The boy, pleased by these words, drew his bow and shot, hitting the sparrow, which died instantly. The three people laughed together, helping him rejoice, and then they each went their own way. Through countless kalpas (aeons) of birth and death, wherever they met, they would suffer retribution. One of the three people had good fortune and is now in the heavens. One was born in the sea, becoming a naga (dragon king) by transformation. One is the elder here today. The young boy was previously in the heavens, as a son of the gods, but eventually fell to the tree and died. After death, he was born in the sea, as a son of the naga king, and as soon as he was born, he was seized and eaten by the Garuda (golden-winged bird king). Today, all three are distressed and weeping, how pitiful. Because they helped him rejoice in his previous life, these three people receive such retribution.』 Thereupon, the World-Honored One spoke in verse: 『Consciousness creates the three realms, good and evil exist in three places. Karma operates secretly and arrives silently, the resulting consequences are like echoes. **Namarupa (name and form, referring to non-material existence) exists, all is caused by past actions. Like planting seeds according to their original form, naturally receiving retribution like a shadow.』 After the Buddha spoke the verse, the elder understood, and all, both young and old, rejoiced and attained the path of Srotapanna (stream-enterer). Furthermore, the Sarvastivada Vinaya (Four-Part Vinaya) says that at that time, the World-Honored One demonstrated the end of his life for the benefit of all beings.
說偈云。
一切要歸盡 高者會當墮 生者無不死 有命皆無常 眾生墮有數 一切皆有為 一切諸世間 無有不老死 眾生是常法 生生皆歸死 隨其所造業 罪福有果報 惡業墮地獄 善業生天上 高行生善道 得無漏涅槃
遣送緣第七
述曰。生死連環。不離俗諦。雖復出家志求勝道。分段難捨。變易未除。仍依三界。隨俗遷流。至於存亡。皆依內外。臨終之日。安置得所。葬送威儀。具存下說。且論亡尸。安置南北。魂魄不同。今此略述。禮記禮運曰。體魄則降。知氣在上。死者北首。生者南向。
郊特生曰。魂氣歸於天。形魄歸於地。故祭求諸陰陽之義。祭義曰。氣也者神之盛。魂也者鬼之盛。
左傳昭二年。子產對趙景子曰。人生死化曰。魄既生魄陽。曰魂用物精多則魂。魄強是。以有精爽至於。神明匹夫匹婦。強死其魂魄猶能憑依於人。以為淫厲。況良霄乎。
淮南子曰。天氣為魂。地氣為魄。魄問于魂曰。道何以為體。魂曰以無有形乎。魂曰有形也。若也無有。何而問也。魂曰吾直有所遇之耳。視之無形。聽之無聲。謂之幽冥。幽冥者所以喻道。而非道也。
問曰。既知魂與魄別。今時俗亡。何故以衣喚魂。不云喚魄答曰
【現代漢語翻譯】 現代漢語譯本： 偈語說： 一切終將歸於寂滅，高位者終將墜落。 生者沒有不死，凡有生命皆是無常。 眾生輪迴于有數的境地，一切皆是因緣和合的作為。 一切世間，沒有不經歷衰老和死亡的。 眾生是常有的現象，生了又生，最終都將歸於死亡。 隨著各自所造的業力，罪業和福報各有其果報。 作惡的業力使人墮入地獄，行善的業力使人升到天上。 高尚的德行使人轉生到善道，最終證得無漏的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。
遣送緣第七
敘述：生死相續如連環，不離世俗的真理（俗諦）。即使出家立志追求至高的佛道，分段生死也難以捨棄，變易生死尚未消除，仍然依存於三界（欲界、色界、無色界）。隨著世俗遷流變化，至於生存和死亡，都依賴於內外因緣。臨終之時，安置得當，葬送的威儀，都將在下文詳細說明。這裡先討論亡者的屍體，安置南北方向的差異，魂魄的歸屬不同，現在簡略敘述。《禮記·禮運》中說：『形體和魄降於地，知覺和氣升于天。』所以死者頭朝北，生者面向南。
《郊特牲》中說：『魂氣歸於天，形魄歸於地。』所以祭祀是爲了求諸陰陽調和的意義。《祭義》中說：『氣是神最旺盛的狀態，魂是鬼最旺盛的狀態。』
《左傳·昭公二年》，子產回答趙景子說：『人活著是生存，死了是變化，死亡是產生魄陽。』叫做魂，運用事物精華過多就產生魂，魄就強盛。因此有了精神爽朗，以至於神明。即使是普通百姓，如果強烈地死去，他們的魂魄仍然能夠附著在人身上，成為淫邪的鬼厲，更何況是善良的人呢？
《淮南子》中說：『天上的氣是魂，地上的氣是魄。』魄問魂說：『道以什麼為本體？』魂說：『以無形為本體。』魄說：『有形體嗎？如果無形，又怎麼問呢？』魂說：『我只是有所感應罷了。』看它沒有形狀，聽它沒有聲音，稱之為幽冥。幽冥是用來比喻道的，但並不是道本身。
問：既然知道魂和魄有所區別，現在世俗中有人去世，為什麼用衣服呼喚魂，而不說呼喚魄呢？答：
【English Translation】 English version: The Gatha says: Everything must return to extinction, the high will eventually fall. The living are without exception mortal, all that has life is impermanent. Sentient beings fall into numbered realms, all is conditioned and fabricated. All the worlds, without exception, experience aging and death. Sentient beings are a constant phenomenon, born and reborn, all eventually return to death. According to their created karma, sins and blessings each have their consequences. Evil karma causes one to fall into hell, good karma causes one to be born in heaven. Noble conduct leads to rebirth in good realms, ultimately attaining the unconditioned Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death).
Chapter 7: The Circumstances of Sending Off the Deceased
Narration: The cycle of birth and death is like a continuous ring, inseparable from conventional truth (俗諦, Su諦). Even if one renounces the world and aspires to the supreme path, the segmented life and death are difficult to relinquish, and the changing life and death have not yet been eliminated, still relying on the Three Realms (三界, the realms of desire, form, and formlessness). Following the changes of the world, as for existence and death, all depend on internal and external conditions. At the time of death, proper arrangements should be made, and the dignified rituals of burial will be described in detail below. Here, let's first discuss the corpse of the deceased, the differences in the arrangement of the north and south directions, and the different destinations of the soul and spirit. Now, a brief description. The 'Li Yun' in the Book of Rites says: 'The body and spirit descend to the earth, and the consciousness and qi ascend to the sky.' Therefore, the deceased should have their head facing north, and the living should face south.
The 'Jiao Te Sheng' says: 'The soul and qi return to the sky, and the form and spirit return to the earth.' Therefore, sacrifices are made to seek the meaning of harmonizing yin and yang. The 'Ji Yi' says: 'Qi is the most flourishing state of the spirit, and the soul is the most flourishing state of the ghost.'
In the second year of Duke Zhao in the Zuo Zhuan, Zi Chan replied to Zhao Jingzi, saying: 'Life is existence, death is transformation, and death produces the spirit of yang.' It is called the soul, and using too much of the essence of things produces the soul, and the spirit becomes strong. Therefore, there is mental clarity, even to the point of spiritual enlightenment. Even ordinary people, if they die violently, their souls can still attach themselves to people and become licentious ghosts, let alone good people?
The Huainanzi says: 'The qi of heaven is the soul, and the qi of earth is the spirit.' The spirit asked the soul, saying: 'What does the Dao take as its substance?' The soul said: 'It takes formlessness as its substance.' The spirit said: 'Is there form? If there is no form, how can I ask?' The soul said: 'I just have some feeling.' Looking at it, there is no shape; listening to it, there is no sound; it is called the dark and mysterious. The dark and mysterious is used to describe the Dao, but it is not the Dao itself.
Question: Since we know that the soul and spirit are different, why do people in the world call the soul with clothes when someone dies, instead of calling the spirit? Answer:
。魂是靈魄是尸。故禮以初亡之時。以己所著之衣。將向尸魄之上。以魂外出故。將衣喚魂。魂識己衣。尋衣歸魄若魂歸於魄。則尸口纊動。若魂不歸於魄。則口纊不動。以理而言。故云招魂不言喚魄。故蕭喪服要記曰。魯哀公葬其父。孔子問曰。寧設魂衣乎。哀公曰。魂衣起伯桃。伯桃荊山之下。道逢寒死友人羊角。哀往迎其尸。愍魂神之寒。故改作魂衣。吾父生服錦繡。死於衣被。何用衣為。問曰。何須幡上書其姓名。答曰。幡招魂置其乾地。以魂識其名。尋名入于闇室。亦投之於魄。或入于重(直龍反)室。重者重(徒用反)也。以重之內。具安祭食。以存亡各別。明闇不同。故鬼神闇食。生人明食。故重用蘧蒢。裹其食具。以安重內。置其神地也。
依如西域。葬法有四。一水漂。二火焚。三土埋。四施林。五分律云。若火燒時安在石上。不得草土上。恐傷蟲故。四分律云。如來輪王二人悉火葬。餘人通前五分律云。尸應埋之(此謂王法不許施身復恐夏燒殺蟲故令埋之自外無難水林亦得)依四分律及五百問事云。若見如來塔廟。及見五眾出家人冢塔。大於已者。皆須展轉依生時年臘而設禮。若一切白衣。見出家人冢塔不簡大小。皆須敬禮。
述曰既知此諸道俗等。若見師僧父母亡柩。外人吊來。
【現代漢語翻譯】 現代漢語譯本：魂是靈，魄是屍體。因此，按照禮儀，在人剛去世的時候，用死者生前穿的衣服，拿到屍體上，因為魂魄離開了身體，所以用衣服來招魂。魂如果認得自己的衣服，就會循著衣服回到屍體。如果魂回到了屍體，那麼屍體的口中放置的棉絮就會動。如果魂沒有回到屍體，那麼口中的棉絮就不會動。從道理上來說，所以說招魂，而不說喚魄。因此，《蕭喪服要記》中記載：魯哀公安葬他的父親，孔子問道：『您準備設定招魂幡嗎？』哀公說：『招魂幡起源於伯桃的故事。伯桃在荊山腳下，遇到寒冷而死的友人羊角哀，前去迎接他的屍體，憐憫他的魂神受寒，所以改作招魂幡。我的父親生前穿著錦繡華麗的衣服，死後也有衣被覆蓋，哪裡還需要招魂幡呢？』又問：『為什麼要在幡上寫上死者的姓名？』回答說：『幡是用來招魂的，放置在乾燥的地方，讓魂識別自己的名字，循著名字進入黑暗的房間，也投入到屍體中，或者進入重室。』重，是重疊的意思。在重室內，準備好祭祀的食物，因為生者和死者各有不同，光明和黑暗不同，所以鬼神在黑暗中食用，生人在光明中食用。因此，用蘧蒢包裹食物，安放在重室內，放置在神位的地方。
依照西域的習俗，葬法有四種：一是水漂，二是火焚，三是土埋，四是施林（天葬）。《五分律》中說：如果火化時，要安放在石頭上，不能放在草土上，恐怕傷害蟲子。 《四分律》中說：如來和轉輪王兩人都是火葬，其餘的人通用前面的方法。《五分律》中說：屍體應該埋葬（這是因為王法不允許施捨身體，又恐怕夏天焚燒會殺死蟲子，所以命令埋葬。此外，水葬和林葬也可以）。依照《四分律》和《五百問事》中說：如果見到如來塔廟，以及見到五眾出家人的墳墓，大於自己的，都必須按照出家人出生的年份和受戒的年限來行禮。如果是一切在家居士，見到出家人的墳墓，不論大小，都必須恭敬行禮。
敘述：既然知道了這些道士和俗人等，如果見到師父、僧人、父母的靈柩，外人前來弔唁。
【English Translation】 English version: The 'hun' (soul) is the spirit, and the 'po' (corporeal soul) is the corpse. Therefore, according to ritual, at the time of death, one takes the clothes worn by the deceased and places them over the corpse, because the 'hun' has left the body. The clothes are used to summon the 'hun'. If the 'hun' recognizes its clothes, it will follow them back to the 'po'. If the 'hun' returns to the 'po', then the cotton placed in the corpse's mouth will move. If the 'hun' does not return to the 'po', then the cotton in the mouth will not move. Logically speaking, therefore, we say 'summoning the hun' and not 'calling the po'. Thus, the 'Xiao Sangfu Yaoji' (Essentials of Mourning Attire) records: When Duke Ai of Lu buried his father, Confucius asked, 'Are you preparing to set up a 'hun' banner?' Duke Ai said, 'The 'hun' banner originated from the story of Bo Tao. Bo Tao, at the foot of Jing Mountain, encountered his friend Yang Jiaoai, who had died of cold, and went to meet his corpse, pitying his 'hun' spirit for suffering from the cold, so he changed it to a 'hun' banner. My father wore brocade and embroidered clothes in life, and he is covered with clothes and quilts in death, so what use is a 'hun' banner?' He also asked, 'Why is it necessary to write the name of the deceased on the banner?' The answer was, 'The banner is used to summon the 'hun', and it is placed in a dry place so that the 'hun' can recognize its name, follow the name into the dark room, and also enter the corpse, or enter the 'chong shi' (double chamber).' 'Chong' means 'layered'. Inside the 'chong shi', sacrificial food is prepared, because the living and the dead are different, and light and darkness are different, so ghosts and spirits eat in the dark, and living people eat in the light. Therefore, 'quchu' (rush mats) are used to wrap the food, place it in the 'chong shi', and place it in the place of the spirit.
According to the customs of the Western Regions, there are four types of funerals: first, water burial; second, cremation; third, earth burial; and fourth, 'shilin' (sky burial). The 'Five-Part Vinaya' says: If cremating, it should be placed on a stone, not on grass or soil, for fear of harming insects. The 'Four-Part Vinaya' says: The Tathagata (如來) and the Chakravartin (轉輪王) are both cremated, and the rest of the people use the previous methods. The 'Five-Part Vinaya' says: The corpse should be buried (this is because the king's law does not allow giving away the body, and also because burning in summer would kill insects, so it is ordered to be buried. In addition, water burial and forest burial are also possible). According to the 'Four-Part Vinaya' and the 'Five Hundred Questions', if one sees the stupa (塔廟) of the Tathagata (如來), or the tombs of the five groups of monks, which are larger than one's own, one must pay respects according to the year of birth and the years of ordination of the monks. If it is any layperson, when seeing the tombs of monks, regardless of size, they must respectfully pay respects.
Narration: Now that we know these Taoists and laypeople, if they see the coffin of a teacher, monk, or parent, and outsiders come to offer condolences.
小於亡者。至其尸所。如常設禮已。先至孝子所。默慰吊之。后至大德所。具展哀情吊而拜之。亦見愚癡白衣。妄行法教。展轉教他。不聽禮父母叔伯尊親亡靈。口云我既受戒。彼為鬼神。故不合禮。恐破戒故。此不會聖意。反招無知之罪。伏惟師僧等。長養我法身。父母叔伯等。長養我生身。依斯乳哺長大成人。思此恩德昊天難報。歷劫酬恩豈一生能謝。不存敬恩。反起慢墮。繼踵鄙夫。何成孝子。故世尊極聖。尚自躬扶亡父尸送。況下凡愚輒生怠慢。故涅槃經云。知恩者大悲之本。不知恩者甚於畜生。
又凈飯王泥洹經云。白凈王在舍夷國。病篤將終。思見世尊及難陀等。世尊在王舍城耆阇崛山中。去此懸遠五十由旬。世尊在靈鷲山。天耳遙聞父思憶聲。即共阿難等乘空而至。以手摩王額上。慰勞王已。為王說摩訶波羅本生經。王聞得阿那含果。王捉佛手捧置心上。佛又說法。得阿羅漢果。無常對至。命盡氣絕。忽就後世。至阇維時。佛共難陀等喪頭前肅恭而立。阿難羅云在喪足后。阿難陀長跪白佛言。唯愿聽我擔伯父棺。羅云復言。唯愿聽我擔祖王棺。世尊慰言。當來世人。皆兇暴不報父母育養之恩。為是不孝眾生。設其化法。故如來躬欲擔于父王之棺。即時三千大千世界六種震動。一切眾山頗俄涌沒。
【現代漢語翻譯】 現代漢語譯本：
要懷著謙卑的心情去逝者家中。到達靈堂后，按照通常的禮儀佈置完畢。首先到孝子（死者的兒子）那裡，默默地安慰和弔唁。然後到有德行的人那裡，充分表達哀悼之情，弔唁並行禮。現在也看到一些愚昧無知的在家居士，胡亂地講解佛法，輾轉相教，不聽從祭拜父母、叔伯等長輩親屬的亡靈，口中說『我既然已經受戒，他們就是鬼神，所以不應該祭拜，恐怕破戒的緣故』。這是不會領會聖人的意思，反而招來無知的罪過。希望各位師父僧人等，是長養我法身慧命的人；父母叔伯等，是養育我色身的人。依靠他們的乳汁哺育長大成人，想到這份恩德，像天一樣高大難以報答，用盡生生世世都難以報答這份恩情。不但不懷著感恩的心，反而生起傲慢之心，追隨那些鄙陋之人的做法，怎麼能成為孝子呢？所以世尊是極爲了不起的聖人，尚且親自扶著亡父的棺材送葬，更何況我們這些凡夫俗子，怎麼可以隨便產生懈怠輕慢之心呢？所以《涅槃經》中說：『知恩圖報是慈悲的根本，不知恩圖報的人比畜生還不如。』 又《凈飯王泥洹經》中說，白凈王（Suddhodana-raja，釋迦牟尼佛的父親）在舍夷國（Sakya，古印度的一個國家）病重將要去世，想見世尊（Sakyamuni，釋迦牟尼佛）和難陀（Nanda，釋迦牟尼佛的同父異母的弟弟）等人。世尊在王舍城（Rajagrha，古印度摩揭陀國的首都）的耆阇崛山（Grdhrakuta，又名靈鷲山）中，距離這裡非常遙遠，有五十由旬（Yojana，古印度長度單位）。世尊在靈鷲山，用天耳遙遠地聽到了父親思念自己的聲音，就和阿難（Ananda，釋迦牟尼佛的十大弟子之一）等人乘空而來，用手撫摸白凈王的額頭，安慰白凈王后，為白凈王宣說了《摩訶波羅本生經》（Mahapala Jataka，佛本生故事）。白凈王聽聞后，證得了阿那含果（Anagamin，佛教修行果位之一）。白凈王握住佛的手，捧著放在心上。佛又為他說法，證得了阿羅漢果（Arhat，佛教修行最高果位）。無常到來，壽命終結，氣息斷絕，忽然就去世了。到火化的時候，佛和難陀等人在靈柩前肅立。阿難和羅云（Rahula，釋迦牟尼佛的兒子）在靈柩的後面。阿難長跪著對佛說：『希望允許我來抬伯父的棺材。』羅云也說：『希望允許我來抬祖父的棺材。』世尊安慰他們說：『當未來的世人，都兇暴不報答父母養育的恩情，爲了這些不孝順的眾生，設立教化之法，所以如來我親自來抬父王的棺材。』當時三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個世界）發生了六種震動，一切山峰都傾斜搖動。
【English Translation】 English version:
Approach the deceased's home with humility. Upon arriving at the mourning hall, set up the customary arrangements. First, go to the bereaved son (the son of the deceased), offering silent condolences and sympathy. Then, go to the virtuous ones, fully expressing sorrow, offering condolences and bowing. Now, there are also ignorant laypeople who recklessly interpret the Dharma, passing on their teachings, and refusing to pay respects to the spirits of deceased parents, uncles, and other senior relatives, saying, 'Since I have taken vows, they are ghosts and spirits, so it is not appropriate to pay respects, for fear of breaking the precepts.' This is failing to understand the meaning of the sages, and instead inviting the sin of ignorance. I hope that you, teachers and monks, are those who nurture my Dharma body and wisdom life; parents, uncles, and others are those who nurture my physical body. Relying on their milk to be nurtured and grow into adulthood, thinking of this kindness, as high as the sky and difficult to repay, it is difficult to repay this kindness even with lifetimes. Instead of cherishing gratitude, arrogance arises, following the practices of those vulgar people, how can one become a filial son? Therefore, the World Honored One (Buddha) is an extremely remarkable sage, and still personally supported his deceased father's coffin for burial, let alone we ordinary people, how can we casually generate laziness and contempt? Therefore, the Nirvana Sutra says: 'Knowing gratitude is the root of great compassion, and those who do not know gratitude are worse than animals.' Furthermore, the Sutra of the Nirvana of King Suddhodana says that King Suddhodana (Suddhodana-raja, the father of Sakyamuni Buddha) was seriously ill and about to pass away in Sakya (Sakya, an ancient country in India), wanting to see the World Honored One (Sakyamuni, Sakyamuni Buddha) and Nanda (Nanda, Sakyamuni Buddha's half-brother) and others. The World Honored One was in Rajagrha (Rajagrha, the capital of the ancient Magadha kingdom in India) on Mount Grdhrakuta (Grdhrakuta, also known as Vulture Peak), which was very far away, fifty yojanas (Yojana, an ancient Indian unit of length). The World Honored One was on Vulture Peak, and with his heavenly ear, he heard his father's voice of longing from afar, so he came with Ananda (Ananda, one of the ten great disciples of Sakyamuni Buddha) and others through the air, stroked King Suddhodana's forehead, comforted King Suddhodana, and spoke the Mahapala Jataka (Mahapala Jataka, a story of the Buddha's previous lives) for King Suddhodana. After hearing it, King Suddhodana attained the Anagamin fruit (Anagamin, one of the stages of Buddhist practice). King Suddhodana held the Buddha's hand and placed it on his heart. The Buddha then spoke the Dharma for him, and he attained the Arhat fruit (Arhat, the highest stage of Buddhist practice). Impermanence arrived, his life ended, his breath ceased, and he suddenly passed away. At the time of cremation, the Buddha and Nanda and others stood respectfully in front of the coffin. Ananda and Rahula (Rahula, Sakyamuni Buddha's son) were behind the coffin. Ananda knelt down and said to the Buddha, 'I hope you will allow me to carry my uncle's coffin.' Rahula also said, 'I hope you will allow me to carry my grandfather's coffin.' The World Honored One comforted them and said, 'When future people are fierce and do not repay the kindness of their parents' upbringing, in order to establish the teaching method for these unfilial beings, therefore I, the Tathagata, will personally carry my father's coffin.' At that time, the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a world in Buddhist cosmology) shook in six ways, and all the mountains tilted and swayed.
如水上船。爾時一切諸天龍神。皆來赴喪。舉聲啼哭。四天王將鬼神億百千眾。皆共輿喪。白佛言。佛為當來諸不孝父母者故。以大慈悲親欲自身擔父王棺。四王俱白佛言。我等是佛弟子。從佛聞法。得須陀洹。以是之故。我曹宜擔父王之棺。佛聽四王擔父王棺。即變為人一切人民莫不啼泣。世尊躬自手執香爐。在前行詣于墓所。令千羅漢往大海渚上。取牛頭旃檀種種香木。以火焚之。佛言。苦空無常。猶如幻化水月映象。燒身既竟。爾時諸王各持五百瓶乳。以用滅火。滅火之後。競共收骨。盛置金剛函。即于其上便共起塔。懸繒幡蓋供養塔廟。佛告眾會。父王凈飯是清凈人。生凈居天。
又佛母泥洹經云。大愛道比丘尼。即是佛姨母。不忍見佛后當滅度。欲先滅度。與除饉女五百人(即是比丘尼也康僧會注法鏡經云凡夫貪染六塵猶餓夫貪飯不知厭足令聖人斷貪除六情饑饉故號出家尼為除饉也)以手摩佛足。繞佛三匝稽首而去。現神足德。于自座沒從東方來。在虛空中作十八變。八方上下亦復如是。放大光明以照諸冥。上曜諸天。五百除饉變化俱然。同前泥洹。佛勸理家。作五百輿床麻油香華。種種梓材。事各五百。真伎正音。當以供養。一切凡聖。睹之莫不哀泣。阇維畢捧舍利詣佛所。於是四方各二百五十應
【現代漢語翻譯】 現代漢語譯本：如同水上的船隻一般。（凈飯王去世）那時，一切諸天、龍神都來參加喪禮，放聲啼哭。四大天王率領鬼神億百千眾，一同抬著棺木。四大天王稟告佛陀說：『佛陀是爲了將來那些不孝順父母的人，以大慈悲親自想要自身抬父王的棺木。』四大天王一同稟告佛陀說：『我等是佛的弟子，從佛陀聞法，證得須陀洹果。因此，我等應該抬父王的棺木。』佛陀應允四大天王抬父王的棺木，隨即（凈飯王去世的訊息）傳遍為人間，一切人民無不啼哭。世尊親自手執香爐，在前面引路前往墓地。命令一千羅漢前往大海邊，取牛頭旃檀（一種名貴的香木）等各種香木，用火焚燒。佛陀說：『苦、空、無常，猶如幻化、水中的月亮、鏡中的影像。』焚燒遺體完畢后，當時各位國王各自拿著五百瓶乳，用來滅火。滅火之後，爭相收集骨灰，盛放在金剛函中，就在那上面共同建造佛塔，懸掛絲綢幡蓋供養佛塔。佛陀告訴大眾：『父王凈飯（凈飯王的名字）是清凈之人，往生凈居天。』 又《佛母泥洹經》記載，大愛道比丘尼（摩訶波阇波提，佛陀的姨母），不忍心見到佛陀將來滅度，想要先於佛陀滅度。她與除饉女五百人（康僧會註解《法鏡經》說：『凡夫貪戀染著六塵，猶如飢餓的人貪吃米飯，不知厭足，聖人斷除貪慾，除去六情饑饉，所以稱出家尼為除饉。』），用手摩佛的腳，繞佛三圈，稽首離去。顯現神足通，在自己的座位上消失，從東方而來，在虛空中作十八種變化。八方上下也是這樣，放出大光明照亮所有黑暗，向上照耀諸天。五百除饉女變化也是這樣，與之前相同，入于涅槃。佛陀勸理家（負責喪葬事宜的人），準備五百張輿床、麻油、香華，各種梓木材料，每樣各五百份，真正的伎樂正音，應當用來供養。一切凡夫聖人，看到這些沒有不哀傷哭泣的。荼毗完畢，捧著舍利前往佛陀處。於是四方各二百五十應（指舍利被分成多份供奉）
【English Translation】 English version: Like a boat on the water. At that time, all the Devas (gods), Nagas (dragons), and spirits came to attend the funeral, weeping aloud. The Four Heavenly Kings, with billions of hundreds of thousands of ghosts and spirits, all carried the coffin together. They said to the Buddha: 'The Buddha, for the sake of those who will be unfilial to their parents in the future, with great compassion, personally desires to carry the coffin of his father.' The Four Kings together said to the Buddha: 'We are disciples of the Buddha, having heard the Dharma from the Buddha and attained the state of Srotapanna (stream-enterer). Therefore, we should carry the coffin of the father.' The Buddha allowed the Four Kings to carry the coffin of the father, and immediately the news spread to the people, and all the people wept. The World-Honored One personally held the incense burner and led the way to the tomb. He ordered a thousand Arhats (enlightened disciples) to go to the seashore to fetch sandalwood (a precious fragrant wood) and various fragrant woods, and burn them with fire. The Buddha said: 'Suffering, emptiness, and impermanence are like illusions, the moon in the water, and images in a mirror.' After the cremation was completed, the kings each held five hundred bottles of milk to extinguish the fire. After extinguishing the fire, they competed to collect the bones and ashes, placing them in a diamond casket, and together built a pagoda on top of it, hanging silk banners and canopies to make offerings to the pagoda. The Buddha told the assembly: 'Father King Suddhodana (Suddhodana's name) is a pure person, born in the Pure Abode Heaven.' Furthermore, the Nirvana Sutra of Mother Buddha says that Mahaprajapati (Buddha's aunt), the Bhikkhuni (nun), could not bear to see the Buddha pass away in the future and wanted to pass away before the Buddha. She and five hundred nuns who 'remove famine' (Kang Senghui's commentary on the Dharma Mirror Sutra says: 'Ordinary people are greedy and attached to the six dusts, like hungry people greedy for rice, never knowing satisfaction. Sages cut off greed and remove the famine of the six senses, so the ordained nuns are called 'removers of famine'.'), rubbed the Buddha's feet with their hands, circumambulated the Buddha three times, prostrated and left. She manifested supernatural powers, disappearing from her seat and coming from the east, performing eighteen transformations in the sky. The eight directions, up and down, were also like this, emitting great light to illuminate all darkness, shining upon the heavens. The five hundred 'removers of famine' also transformed in the same way, entering Nirvana as before. The Buddha advised the undertakers to prepare five hundred litters, sesame oil, fragrant flowers, and various catalpa wood materials, five hundred of each, and true music and correct sounds, which should be used for offerings. All ordinary people and sages who saw this could not help but weep in sorrow. After the cremation, they carried the relics to the Buddha. Then, each of the four directions received two hundred and fifty portions (referring to the relics being divided into multiple portions for enshrinement).
真神足飛來。稽首佛足。至舍利所。千比丘俱皆就坐。佛告阿難。取捨利盛之以缽。著吾手中。阿難如命。佛告諸比丘。斯舍利本是穢身。兇愚惡暴。嫉妒陰謀。敗道壞德。今母能拔。與丈夫行。獲應真道。遷靈卒無。何其健哉。敕令興廟供養。
又增一阿含經云。佛告阿難陀羅云。汝等輿大愛道身。我當親自供養。爾時釋提桓因四天王等。前白佛言。唯愿勿自勞神。我等自當供養。佛言止止。所以然者。父母生子多有所益。長養恩重。乳哺懷抱。要當報恩。不得不報。過去未來諸佛母。先取滅度。諸佛皆自供養阇維舍利也。時毗沙門天王。使諸鬼神往栴檀林。取旃檀薪至曠野之間。佛躬自舉床一腳。難陀舉一腳。羅云舉一腳。阿難舉一腳。飛在虛空往至冢間。爾時佛自取栴檀木。著大愛道身上。佛言。有四人應起塔供養。一者佛。二者辟支佛。三者漏盡阿羅漢。四者轉輪聖王。皆以十善化物。爾時人民即取捨利。各起塔供養。
依雜阿含經。愛道姨母。即是難陀親母也。又增一阿含經云。四部弟子中。略取前後者。且列八人。比丘中最初得道者。如拘鄰比丘。善能勸化不失威儀。最後得道者。如須跋陀羅。臨得道日入般涅槃。比丘尼中最初得道者。如大愛道尼。最後得道者。如陀羅俱夷國尼。優婆塞中
【現代漢語翻譯】 現代漢語譯本： 真神足飛來，稽首佛足。到達舍利所在之處，一千比丘都就坐。佛告訴阿難：『取捨利，盛在缽中，放在我手中。』阿難遵從佛的命令。佛告訴眾比丘：『這舍利原本是穢身，兇惡愚蠢暴戾，嫉妒陰謀，敗壞佛道和德行。現在母親能夠超拔，以丈夫的行為，獲得應真之道，遷靈卒無，多麼剛健啊！』敕令興建廟宇供養。 又《增一阿含經》說，佛告訴阿難陀羅云：『你們抬著大愛道的身軀，我應當親自供養。』當時釋提桓因（Śakra Devānām Indra，帝釋天）和四天王等，上前稟告佛說：『唯愿您不要親自勞神，我們自當供養。』佛說：『停止，停止。』之所以這樣，是因為父母生養子女多有益處，長養恩情深重，哺乳懷抱，一定要報答恩情，不得不報答。過去未來諸佛的母親，先取滅度，諸佛都親自供養阇維（jhāpita，焚燒）舍利。』當時毗沙門天王（Vaiśravaṇa，四大天王之一）派遣鬼神前往栴檀林，取栴檀木柴到曠野之間。佛親自舉起床的一腳，難陀（Nanda，佛陀的弟弟）舉起一腳，羅云（Rāhula，佛陀的兒子）舉起一腳，阿難（Ānanda，佛陀的侍者）舉起一腳，飛在虛空前往墓地。當時佛親自取栴檀木，放在大愛道身上。佛說：『有四種人應當起塔供養：一是佛，二是辟支佛（Pratyekabuddha，緣覺佛），三是漏盡阿羅漢（Arhat，斷盡煩惱的聖者），四是轉輪聖王（Cakravartin，以正法統治世界的君王），都以十善教化眾生。』當時人民就取捨利，各自起塔供養。 依據《雜阿含經》，愛道姨母就是難陀的親生母親。又《增一阿含經》說，四部弟子中，略取前後者，且列八人：比丘中最初得道者，如拘鄰比丘（Kauṇḍinya，五比丘之一），善於勸化而不失威儀；最後得道者，如須跋陀羅（Subhadra，佛陀最後度化的弟子），臨得道之日入般涅槃。比丘尼中最初得道者，如大愛道尼（Mahāprajāpatī Gautamī，佛陀的姨母）；最後得道者，如陀羅俱夷國尼。
【English Translation】 English version: The true divine feet arrived, paying homage to the Buddha's feet. Reaching the place of the relics, a thousand Bhikkhus (monks) were seated. The Buddha told Ānanda (the Buddha's attendant): 'Take the relics, place them in a bowl, and put it in my hand.' Ānanda obeyed the Buddha's command. The Buddha told the Bhikkhus: 'These relics were originally a defiled body, fierce, foolish, violent, jealous, scheming, ruining the Dharma and virtue. Now the mother is able to uplift, with the conduct of a husband, attaining the path of Arhat (worthy one), the spirit's departure is sudden and without end, how vigorous it is!' Order the construction of temples for offering. Furthermore, the Ekottara Āgama Sutra says, the Buddha told Ānanda and Rāhula (the Buddha's son): 'You carry the body of Mahāprajāpatī Gautamī (Buddha's aunt and foster mother), I shall personally make offerings.' At that time, Śakra Devānām Indra (ruler of the devas) and the Four Heavenly Kings, stepped forward and said to the Buddha: 'We beseech you not to trouble yourself, we shall make the offerings ourselves.' The Buddha said: 'Stop, stop.' The reason for this is that parents give birth to children with much benefit, the kindness of nurturing is profound, breastfeeding and embracing, one must repay the kindness, one cannot but repay. The mothers of Buddhas of the past and future, first attain Parinirvana (final liberation), all Buddhas personally make offerings to the cremation relics.' At that time, Vaiśravaṇa (one of the Four Heavenly Kings) sent ghosts and spirits to the sandalwood forest, to take sandalwood firewood to the wilderness. The Buddha personally lifted one leg of the bed, Nanda (Buddha's half brother) lifted one leg, Rāhula lifted one leg, Ānanda lifted one leg, flying in the sky to the cemetery. At that time, the Buddha personally took sandalwood wood, and placed it on Mahāprajāpatī Gautamī's body. The Buddha said: 'There are four types of people who should have stupas built for offerings: first, a Buddha; second, a Pratyekabuddha (solitary Buddha); third, an Arhat (one who has extinguished all defilements); fourth, a Cakravartin (wheel-turning king), all of whom transform beings with the ten virtues.' At that time, the people took the relics and each built stupas for offerings. According to the Saṃyukta Āgama Sutra, Mahāprajāpatī Gautamī is Nanda's biological mother. Furthermore, the Ekottara Āgama Sutra says, among the fourfold assembly of disciples, briefly taking those who were first and last, let us list eight people: among the Bhikkhus, the first to attain enlightenment was Kauṇḍinya (one of the first five disciples), who was skilled in exhortation without losing his dignity; the last to attain enlightenment was Subhadra (the last disciple of the Buddha), who entered Parinirvana on the day he attained enlightenment. Among the Bhikkhunis (nuns), the first to attain enlightenment was Mahāprajāpatī Gautamī; the last to attain enlightenment was the nun from the country of Dharakuta.
最初得道者。如商客男。最後得道者。如俱夷那摩羅。優婆夷中初得道者。難婆女。最後得道者。如藍優婆夷。
受生緣第八
夫生則八識扶持。死則四大離散。迅矣百齡終歸磨滅。循環三界迴轉靡停。故經曰。有始必終。既生則滅。聖教不虛。目睹交臂。所以於此緣中。略述六門。
第一門中。臨命終時。撿身冷熱。驗其善惡。具知來報。故瑜伽論云。此有情者非色非心。假為命者大小皆同。死通漸頓。諸師相傳。造善之人。從下冷觸。至臍已上暖氣后盡。即生人中。若至頭面熱氣后盡。即生天道。若造惡者。與此相違。從上至腰熱后盡者。生於鬼趣。從腰至膝熱氣盡者。生於畜生。從膝已下乃至腳盡。生地獄中。無學之人入涅槃者。或在心暖。或在頂也。然瑜伽論云。羯羅藍義。最初托處。即名肉心。如是識於此處最初託生。即從此處最後捨命。釋云依瑜伽論。由造善生上故。從下漸舍。至肉心後方說上舍。由造惡生下故。先從上舍。至肉心后從下舍也。
依俱舍論云。若人正死。於何身份中意識斷滅。若一時身死。根共意識一時俱滅。若人次第死。此中偈曰。
次第死腳齊 於心意識斷 下人天不生
論中釋曰。若人必往惡道受生。及人道。如此人等次第。于阿羅漢。
【現代漢語翻譯】 最初得道者，如商客男（商人）。最後得道者，如俱夷那摩羅（姓名）。優婆夷（女居士）中初得道者，難婆女（姓名）。最後得道者，如藍優婆夷（姓名）。
受生緣第八
人活著，依靠八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）扶持；人死後，地、水、火、風四大分離消散。短暫的百年光陰終歸磨滅，在欲界、色界、無色界三界中循環往復，沒有停歇的時候。所以佛經上說：『有開始就必定有終結，既然產生就必定會滅亡。』聖人的教誨真實不虛，我們親眼所見。因此，在此受生因緣中，略述六個方面。
第一方面，臨終之時，檢查身體的冷熱變化，以此驗證其善惡行為，就能知道將來的果報。所以《瑜伽師地論》中說：『這些有情眾生，無論是色身還是心識，都可假名為『命』，大小都一樣。死亡有漸進和頓時的區別。』諸位法師相傳，造善業的人，從下往上身體逐漸變冷，到肚臍以上暖氣最後消失，就會轉生到人道中。如果到頭面部暖氣最後消失，就會轉生到天道。如果造惡業的人，情況與此相反。從上往下到腰部暖氣最後消失的人，會轉生到鬼道。從腰部到膝蓋暖氣消失的人，會轉生到畜生道。從膝蓋以下乃至腳部暖氣消失的人，會墮入地獄道。無學之人（阿羅漢）入涅槃時，或者在心臟部位保持溫暖，或者在頭頂保持溫暖。』然而，《瑜伽師地論》中說，『羯羅藍（受精卵）的意義是最初託身之處，也就是肉團心。』如此，識（阿賴耶識）在此處最初託生，也就從此地最後捨棄生命。解釋說，依據《瑜伽師地論》，由於造善業而轉生到上方，所以從下往上逐漸捨棄，到肉團心之後才說向上捨棄。由於造惡業而轉生到下方，所以先從上往下捨棄，到肉團心之後再從下往上舍棄。
依據《俱舍論》說，如果人臨終時，在身體的哪個部位意識斷滅呢？如果身體一時死亡，根（眼、耳、鼻、舌、身、意六根）和意識同時斷滅。如果人次第死亡，其中的偈頌說：
次第死亡腳先冷，於心意識才斷滅；下劣人天不能生。
論中解釋說：如果這個人必定前往惡道受生，以及人道。像這樣的人等次第死亡。至於阿羅漢。
【English Translation】 The first to attain enlightenment was like the merchant man (a merchant). The last to attain enlightenment was like Kujina Mara (a name). Among the Upasika (female lay followers), the first to attain enlightenment was Nanda (a name). The last to attain enlightenment was like Rama Upasika (a name).
The Conditioned Arising of Rebirth, Chapter Eight
When alive, one relies on the support of the eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, alaya consciousness); when dead, the four great elements (earth, water, fire, wind) separate and dissipate. The fleeting hundred years ultimately vanish, cycling endlessly through the three realms (desire realm, form realm, formless realm). Therefore, the sutra says: 'What has a beginning must have an end; what is born must perish.' The teachings of the sages are true and not false, as we witness with our own eyes. Therefore, in this condition of rebirth, I will briefly describe six aspects.
The first aspect: at the time of death, examine the coldness and heat of the body to verify good and evil deeds, and thus know the future retribution. Therefore, the Yogacarabhumi-sastra says: 'These sentient beings, whether form or mind, can be provisionally called 'life,' and are the same in size. Death can be gradual or sudden.' The teachers transmit that those who perform good deeds gradually cool from the bottom up, and when the warmth above the navel disappears last, they will be reborn in the human realm. If the warmth of the head and face disappears last, they will be reborn in the heavenly realms. If those who commit evil deeds, the situation is the opposite. Those whose warmth disappears last from the top down to the waist will be reborn in the realm of ghosts. Those whose warmth disappears from the waist to the knees will be reborn in the animal realm. Those whose warmth disappears from the knees down to the feet will fall into the hell realm. Those who are beyond learning (Arhats) entering Nirvana, either retain warmth in the heart or at the crown of the head.' However, the Yogacarabhumi-sastra says, 'The meaning of kalala (embryo) is the initial place of dwelling, which is the fleshy heart.' Thus, consciousness (Alaya consciousness) initially takes birth here, and also abandons life here last. The explanation is that, according to the Yogacarabhumi-sastra, because of performing good deeds and being reborn upwards, one gradually abandons from the bottom up, and only after reaching the fleshy heart does one speak of abandoning upwards. Because of performing evil deeds and being reborn downwards, one first abandons from the top down, and only after reaching the fleshy heart does one abandon from the bottom up.
According to the Abhidharmakosa, when a person is dying, in which part of the body does consciousness cease? If the body dies all at once, the roots (the six roots: eye, ear, nose, tongue, body, and mind) and consciousness cease simultaneously. If a person dies gradually, the verse says:
In gradual death, the feet cool first; consciousness ceases at the heart; inferior humans and devas are not born.
The treatise explains: If this person is certain to be reborn in an evil realm, or in the human realm. Such people die gradually. As for Arhats.
此人於心意識斷絕。有餘部說于頭上。何以故。身根於此等處。與意識俱滅故。若人正死此身根如熱石水。漸漸縮減。于腳等處次第而滅。釋云俱舍論。述小乘義故云。身死於此等處。與意識俱滅。若依大乘。身根於此等處與本識俱滅也。
第二受生方法者。依俱舍論云。為行至應生道處故。起此中陰。眾生由宿業勢力。所生眼根。雖住最遠處。能見應生處於中見父母變異事。若變成男。于母即起男人慾心。若變成女。于父即起女人慾心倒。此心起瞋。此中有眾生由二起顛倒心。故求欲戲往至生處是即樂得屬己。是時不凈已至胎處。即生歡喜。仍托彼生。從此剎那。是眾生五陰和合堅實。中有五陰即滅。如此方說受生。若胎是男。依母左脅。面向母背蹲坐。若胎是女。依母右脅面向母脅而住。若胎非男非女。隨欲類託生。住亦如此。無有中有異。于男女皆具根故。是故或男或女。託生而住。后時在胎中增長。或作黃門。若託生胎卵二生。道理如此。若眾生欲受濕生。愛樂香故至生處。此香或凈或不凈。隨宿業故。若是化生。愛樂處所故至生處。如是若爾地獄眾生。云何生樂處所。由心顛倒故。此眾生見寒風冷雨觸惱身。見地獄火猛熾盛可愛。欲得暖觸故往入彼。復見身為熱風光。及火焰等所炙。若痛難忍。見寒
【現代漢語翻譯】 現代漢語譯本：此人在心、意、識斷絕時，有些部派的說法是（神識）在頭部。這是什麼原因呢？因為身根在這些地方，與意識一同滅亡的緣故。如果人臨終時，這身根就像熱石頭放入水中一樣，漸漸縮小減少，在腳等處依次滅亡。《俱舍論》的解釋是根據小乘的意義，所以說身死在這些地方，與意識一同滅亡。如果依照大乘的說法，身根在這些地方是與本識一同滅亡。
第二，關於受生的方法。依據《俱舍論》所說，爲了前往應該出生的道處，所以生起中陰身（bardo，指死亡到轉世之間的過渡狀態）。眾生由於過去業力的作用，所生的眼根，即使住在最遠處，也能看見應該出生的處所，並且在中陰身狀態中看見父母變異的事情。如果將要變成男孩，對於母親就會生起男人的慾望；如果將要變成女孩，對於父親就會生起女人的慾望。這種顛倒之心生起時，中陰身的眾生由於這兩種顛倒心，所以尋求性行為，前往出生的處所，並且樂於得到屬於自己的身體。這時，不凈之物已經到達胎處，就生起歡喜心，於是投生在那裡。從那一剎那開始，這個眾生的五陰（skandha，色、受、想、行、識）和合堅實，中陰身的五陰就滅亡了。這就是受生的說法。如果胎兒是男孩，就依靠母親的左脅，面向母親的背部蹲坐；如果胎兒是女孩，就依靠母親的右脅，面向母親的脅部而住。如果胎兒既不是男孩也不是女孩，就隨其所欲的類別投生，住的方式也如此。中陰身與男女沒有區別，因為男女都具有根。因此，無論是男是女，都投生而住。之後在胎中增長，或者變成黃門（eunuch）。如果投生於胎生或卵生，道理也是如此。如果眾生想要受濕生，因為喜愛香氣而到達出生的處所，這香氣或者清凈或者不凈，隨其過去的業力而定。如果是化生，因為喜愛處所而到達出生的處所。如果這樣，那麼地獄的眾生，如何生於樂處呢？這是由於心顛倒的緣故。這些眾生看見寒風冷雨觸惱身體，看見地獄的火焰猛烈熾盛可愛，想要得到溫暖的觸感，所以前往進入那裡。又看見身體被熱風光和火焰等所炙烤，如果痛苦難以忍受，又看見寒冷。
【English Translation】 English version: When this person's mind, consciousness, and intellect are severed, some schools say it is at the head. Why is that? Because the physical sense organs in these places perish together with consciousness. If a person is dying, these physical sense organs are like a hot stone placed in water, gradually shrinking and diminishing, perishing in order from the feet and so on. The explanation in the Abhidharmakośa (Treasury of Knowledge) is based on the meaning of the Hinayana (Small Vehicle), so it says that the body dies in these places, perishing together with consciousness. If according to the Mahayana (Great Vehicle), the physical sense organs in these places perish together with the ālaya-vijñāna (storehouse consciousness).
Secondly, regarding the method of rebirth. According to the Abhidharmakośa, in order to go to the place where one should be born, the antarābhava (intermediate state, bardo) arises. Due to the power of past karma, the eye faculty of beings, even though dwelling at the farthest distance, can see the place where they should be born, and in the intermediate state, they see the changing affairs of their parents. If it is going to be a boy, a man's desire arises towards the mother; if it is going to be a girl, a woman's desire arises towards the father. When this inverted mind arises, the beings in the intermediate state, due to these two inverted minds, seek sexual activity, go to the place of birth, and are happy to obtain a body that belongs to them. At this time, the impure substance has reached the womb, and joy arises, so they are reborn there. From that moment, the five skandhas (aggregates of form, feeling, perception, mental formations, and consciousness) of this being are combined and solidified, and the five skandhas of the intermediate state perish. This is the explanation of rebirth. If the fetus is a boy, he leans on the mother's left side, squatting and facing the mother's back; if the fetus is a girl, she leans on the mother's right side, facing the mother's side. If the fetus is neither a boy nor a girl, they are reborn according to their desired category, and the way they dwell is also the same. There is no difference between the intermediate state and males and females, because both males and females have roots. Therefore, whether male or female, they are reborn and dwell. Later, they grow in the womb, or become a paṇḍaka (eunuch). If they are reborn in viviparous or oviparous births, the principle is the same. If beings want to be born from moisture, they arrive at the place of birth because they love fragrance, whether this fragrance is pure or impure, depending on their past karma. If it is a transformation birth, they arrive at the place of birth because they love the place. If so, then how do beings in hell get born in pleasant places? This is due to the inversion of the mind. These beings see the cold wind and rain touching and troubling their bodies, and they see the fierce and blazing fires of hell as lovely, wanting to obtain a warm touch, so they go and enter there. Again, they see their bodies being scorched by the hot wind and flames, and if the pain is unbearable, they see the cold.
冷地獄清涼。愛樂冷觸故往入彼。胎卵二生。于父母變異事生處。濕化二生。不由托赤白為身。故無此變。濕生但愛著香故。至所生處。隨業善惡。所愛之香自有凈穢。化生但愛所依之處。地獄雖是苦處。然罪人樂。亦得愛處於中受生。何以故。非愛不受生故。論云。如往昔造作能感如此生。樂見身是如此位。見彼眾生亦爾。是故往彼。先舊諸師作如此說。若眾生年三十時。行殺生業。網捕眾生。行此事時。必有伴類。此業能感地獄生。後於中陰中見自身。如昔年三十行網捕時。故言位。又見昔伴與昔不差。見地獄時。如昔見江湖諸伴。類等相牽共入其中。緣此起變。即于中受生。后解昔所造業雖多。必以一業牽地獄生。或於年二十時作此業。或三十時作此業。後於中陰中見自身。如昔作業少老。見地獄眾生。並如己年時。年時既相似。於此眾生起變。即往就彼。由此愛故受生。依經部師作如此釋。
又瑜伽論云。若居薄福者。當生下賤家。彼于死時及入胎時。便聞種種紛亂之聲。及自妄見。入于叢林竹葦蘆荻等中。若多福者。當生尊貴家。彼于爾時。便自聞有寂靜美妙可意音聲。及自妄見。升宮殿等可意相見。
又俱舍論云。若人臨終起邪見心。是人以先不善為因。邪見為緣。故墮地獄。有論師言。一
切不善皆是地獄因。此不善之餘。生畜生餓鬼中。又往業盛故。墮畜生中。如淫慾盛故。生於鴿雀鴛鴦之中。瞋恚盛故。生於蚖蝮蛇蝎中。愚癡盛故。生豬羊蚌蛤中。憍慢盛故。生於師子虎狼中。掉戲盛故。生獼猴中。慳嫉盛故。生餓狗中。若有少分施善余福。雖生畜生於中微樂。身口二業雖由心為主。然其口業受報者多。如罵人輕躁。喻如獼猴。即生猴中。若言貪悷如鳥。語如狗吠。騃如豬羊。聲如驢鳴。行如駱駝。自高如象。惡如逸牛。淫如鳥雀。怯如貓貍。諂如野狐。如是諸惡。隨口受報。然由三毒為本。三毒之中貪愛為重。如捉布一頭。余則盡隨故。智度論云。若不斷愛愛則同生。是故四生皆由愛起。如說多欲生鳥雀中。多貪味故廁中受生。又愛慾故卵生胎生。貪香味故受濕生。隨其所愛故起殷重業。則受化生。若殷重心樂行罪業。死時妄見地獄。受其化生。若殷重受福上界化生。故成論云如樹根不拔其樹猶生。貪根不拔苦樹常在。
又瑜伽論云。云何生我愛。無間已生故。無始樂著戲論因。已熏習故。凈不凈業因。已熏習故。彼所依體。由二種因增上力故。從種子。即於是處中有異熟。無間得生。死時如稱兩頭低昂時等。而此中必具諸根。造惡業者所得中有如黑羺光。或陰暗夜。作善業者。如白衣光
。或晴明夜。俱舍論云。此中有具足五根。金剛等所不能礙。須彌山下金剛中。有蝦蟆于中受生。中有細色金剛不能礙之。有天眼者能見此事。更舉所聞事。證曾聞人說。燒鐵令熱。破之見蟲。
第三壽量長短者。俱舍論云。若不定生處於余處。此道中皆得受生。譬如牛于夏時欲事偏多。狗于秋時。熊于冬時。馬于春時。野乾等欲事無時。是時此眾生應生牛中。若非夏時則生野牛中。若應生狗中。非時則生野干中。又俱舍小乘師。有四釋不同。一說促時死已即受陰生。二說得住七七日滿已處中有。不限時節。三說得住四十九日。生緣未具死已更受。亦不限時節。四說隨受生緣。乃至經劫住不命終。第五依瑜伽論云。若未得生緣。極七日住。死而復生。乃至七七日受死生。自此已后。決得生緣。此與前四皆不同也。
第四通力遲速者。俱舍論云。此中陰游空而去。如人捨命。應至無量世界外受生。俄頃即到。二乘通力未出一世界。中陰已至無量世界外。縱佛神力。亦不得能遮。令不往生。得住余道。以業力定故。論通勝者。據勝凡夫二乘神通。婆沙論云。神足勝者。據佛神通速也。
第五互見不同者。依俱舍論云。若同生道中陰。定互相見。若人有天眼最清凈。是一道慧類。此人亦得見彼生。若報得
【現代漢語翻譯】 現代漢語譯本：或者在晴朗的夜晚。《俱舍論》中說，中有身（antarabhava，指死亡到投胎之間的過渡狀態）具有完備的五根（indriya，眼、耳、鼻、舌、身五種感覺器官），連金剛（vajra，一種堅硬無比的法器，也象徵堅固的智慧）等都無法阻礙它。在須彌山（Sumeru，佛教宇宙觀中的中心山）下的金剛之中，有蝦蟆（蛤蟆）在其中受生。中有身的色身非常微細，金剛也無法阻礙它。有天眼（divyacakṣus，一種超自然視覺能力）的人能夠看到這件事。再舉一個聽聞的事例來證明，曾經聽人說，燒紅鐵塊，打破后能看到蟲子。 第三，壽量長短。《俱舍論》中說，如果不能確定在何處受生，那麼在中有階段都可能受生。譬如，牛在夏天交配繁衍較多，狗在秋天，熊在冬天，馬在春天，而豺狼等動物的交配則沒有固定時間。如果這時眾生應該投生為牛，但不是在夏天，那麼就會投生為野牛。如果應該投生為狗，但不是在秋天，那麼就會投生為豺狼。另外，俱舍宗的小乘論師，對此有四種不同的解釋：第一種說法是，在臨終時立即受生。第二種說法是，可以停留七個七天（四十九天），期滿后處於中有狀態，沒有時間限制。第三種說法是，可以停留四十九天，如果受生的因緣還不具足，死後會再次受生，也沒有時間限制。第四種說法是，隨著受生的因緣，乃至經歷劫（kalpa，極長的時間單位）的時間也不會死亡。第五種說法依據《瑜伽師地論》，如果沒有得到受生的因緣，最多停留七天，死後又會再次受生，乃至七個七天（四十九天）都在經歷死亡和出生。自此以後，必定會得到受生的因緣。這種說法與前面的四種說法都不同。 第四，通力遲速。《俱舍論》中說，中有身在空中游走，就像人捨棄生命一樣，應該到無量世界之外去受生，頃刻之間就能到達。二乘（聲聞乘和緣覺乘）的通力還不能超出一方世界，而中有身已經到達無量世界之外。即使是佛的神力，也不能夠阻止它，讓它不能往生，而停留在其他道中，因為業力已經決定了。論中說通力殊勝，是根據殊勝的凡夫和二乘的神通而言。《婆沙論》中說，神足（ṛddhipāda，通過禪定獲得的超自然能力）殊勝，是根據佛的神通來說的，指的是速度快。 第五，互相看見的不同。依據《俱舍論》所說，如果是在同一生道（gati，眾生輪迴的六個去處，即地獄、餓鬼、畜生、阿修羅、人、天）中的中有身，一定能夠互相看見。如果有人有最清凈的天眼，並且屬於同一道中的有情，這個人也能夠看見那些中有身。如果是報得（自然獲得的）天眼，
【English Translation】 English version: Or on a clear night. The Abhidharmakośa (俱舍論) says that the antarabhava (中有, the intermediate state between death and rebirth) possesses complete five indriyas (根, sense faculties), which even vajras (金剛, diamond scepters, symbolizing indestructible wisdom) cannot obstruct. Beneath Mount Sumeru (須彌山, the central mountain in Buddhist cosmology), within the vajra, there are frogs born. The subtle form of the antarabhava is such that even vajras cannot hinder it. Those with divyacakṣus (天眼, divine eye) can see this. Furthermore, to prove this, there is a heard account: it was once said that when iron is heated and broken, insects are found within. Third, the length of lifespan. The Abhidharmakośa (俱舍論) says that if the place of rebirth is uncertain, one can be reborn in any of the paths during the intermediate state. For example, cows mate more frequently in summer, dogs in autumn, bears in winter, and horses in spring, while jackals and other animals have no fixed time for mating. If a being is destined to be born as a cow but not in summer, it will be born as a wild cow. If destined to be born as a dog but not in autumn, it will be born as a jackal. Furthermore, the Śrāvakayāna (小乘) masters of the Abhidharmakośa have four different interpretations: one says that one is reborn immediately upon death; another says that one can stay for seven sets of seven days (forty-nine days), after which one remains in the intermediate state without time limit; a third says that one can stay for forty-nine days, and if the conditions for rebirth are not met, one is reborn again without time limit; a fourth says that depending on the conditions for rebirth, one may stay for kalpas (劫, eons) without dying. The fifth view, according to the Yogācārabhūmi-śāstra (瑜伽師地論), is that if the conditions for rebirth are not met, one stays for a maximum of seven days, dying and being reborn again, up to seven sets of seven days (forty-nine days), after which one will definitely obtain the conditions for rebirth. This view differs from the previous four. Fourth, the speed of psychic powers. The Abhidharmakośa (俱舍論) says that the antarabhava travels in the sky, and just as a person abandons life, it should go to be reborn beyond countless worlds, arriving in an instant. The psychic powers of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) cannot even extend beyond one world, while the antarabhava has already reached beyond countless worlds. Even the divine power of the Buddha cannot prevent it from being reborn and staying in other paths, because the karmic force is already determined. The treatise says that the superior psychic power is based on the psychic powers of superior ordinary beings and the Two Vehicles. The Vibhāṣā (婆沙論) says that the superior ṛddhipāda (神足, supernatural power attained through meditation) refers to the speed of the Buddha's psychic powers. Fifth, the differences in mutual visibility. According to the Abhidharmakośa (俱舍論), if the antarabhavas are in the same gati (生道, realm of existence), they can definitely see each other. If a person has the purest divyacakṣus (天眼, divine eye) and belongs to the same realm, that person can also see those antarabhavas. If it is a naturally obtained (報得) divyacakṣus,
天眼。則不能見以最細。故如薩婆多部云。若同於人道中受生。同是人道中陰。互得相見。此義為定。不能見余道中陰。若人修得天眼。此天眼則是道類。能見中陰色。若報得天眼。則不能見中陰色。中陰色細余色故。依正量部云。天道中陰。備能見五道中陰色。人道中陰。能見四道。除天道中陰。非其所能見。如是次第除前。乃至地獄道中陰。除前四道中陰。非其所見。唯見地獄道中陰。
第六身量大小者。俱舍論云。身量如六七歲小兒。而識解聰利。菩薩在中陰。如圓滿少病人。具大小相。是故雖在中陰。正欲入胎。而能遍照萬俱胝剡浮洲。
祭祠緣第九
竊聞金玉異珍。在人共寶。玄儒別義。遐邇同遵。豈必死生自國。便欲師之。佛處遠邦。有心捐棄。不勝事切。輒陳愚見是非之理。不敢自專。昔孔丘辭逝廟。千載之規模。釋迦言往寺。萬代之靈塔。欲使見形克念。面像歸心。敬師忠主。其義一也。至如丁蘭束帶。孝事木母之形。無盡解瓔。奉承多寶佛塔。眇尋曠古。邈想清塵。既踵成林。于理不越。又案禮經云。天子七廟。諸侯五廟。大夫卿士各有階級。故天曰神。祭天于圓丘。地曰祇。祭地于方澤。人曰鬼。祭之於宗廟。龍鬼降雨之勞。牛畜挽犁之效。由或立形村市樹像城門。豈況天上
【現代漢語翻譯】 現代漢語譯本：關於天眼，它不能看到最細微的事物。因此，如薩婆多部（Sarvastivada，一切有部）所說，如果（中陰身）與人道眾生一同受生，同爲人道的中陰身，彼此可以相見，這個說法是確定的。但天眼不能見到其他道的中陰身。如果有人修得天眼，這種天眼屬於道類，能夠見到中陰的色。如果是報得的天眼，則不能見到中陰的色，因為中陰的色比其他色更細微。根據正量部（Sammitiya）的說法，天道的中陰身，能夠見到五道的中陰色。人道的中陰身，能見到四道的中陰身，除了天道的中陰身，因為人道中陰身無法見到天道中陰身。如此依次遞減，乃至地獄道的中陰身，只能見到地獄道的中陰身，無法見到前面的四道中陰身。
第六，關於中陰身的量大小。《俱舍論》（Abhidharmakośa）中說，中陰身的身量如同六七歲的小孩，但意識和理解力卻很聰敏。菩薩在中陰身時，如同一個身體圓滿且略有小病的人，具備各種大小的相。因此，即使在中陰身階段，正要入胎時，也能遍照萬俱胝剡浮洲（Jambudvipa，南贍部洲）。
第九，關於祭祀的緣由。
我聽說金玉等珍寶，是人們共同珍視的。玄學和儒學的不同意義，無論遠近都共同遵循。難道一定要因為死者和生者來自不同的國家，就想傚法他們嗎？佛陀來自遙遠的國度，有人想拋棄佛法，實在令人痛心。我冒昧地陳述我的愚見，關於是非的道理，不敢自作主張。過去孔丘（Confucius）辭別逝去的廟宇，那是千載的規模。釋迦（Sakyamuni）說要前往寺廟，那是萬代的靈塔。想要使人們見到形象就能心生敬念，面對佛像就能歸心。尊敬老師和忠於君主，其意義是一樣的。至於丁蘭（Ding Lan）束帶，像對待母親一樣孝敬木製母親像，無盡（Ananta）解下瓔珞，奉獻給多寶佛塔（Prabhutaratna Stupa）。遙想曠古，邈想清凈的塵埃，既然已經繼承了傳統，在道理上並沒有逾越。又根據禮經記載，天子有七廟，諸侯有五廟，大夫卿士各有等級。所以稱天為神，在圓丘祭祀天；稱地為祇，在方澤祭祀地；稱人為鬼，在宗廟祭祀人。龍鬼有降雨的功勞，牛畜有耕地的效勞。因此有人在村莊集市樹立形象，在城門樹立神像，更何況是天上（的神明）呢？
【English Translation】 English version: Regarding the 'Heavenly Eye' (Divyacakṣus), it cannot see the most subtle things. Therefore, as the Sarvastivada school says, if (the intermediate being) is born in the same realm as humans, and is also a 'human realm intermediate being' (antarabhava), they can see each other. This statement is definitive. However, the 'Heavenly Eye' cannot see the intermediate beings of other realms. If someone cultivates and attains the 'Heavenly Eye', this 'Heavenly Eye' belongs to the path and can see the form (rupa) of the intermediate state. If it is a 'Heavenly Eye' obtained as a result of past actions, then it cannot see the form of the intermediate state, because the form of the intermediate state is more subtle than other forms. According to the Sammitiya school, the intermediate being of the 'heavenly realm' (deva-gati) can see the intermediate forms of the five realms. The intermediate being of the 'human realm' can see the intermediate beings of four realms, except for the intermediate being of the 'heavenly realm', as it is beyond their ability to see. This decreases sequentially, until the intermediate being of the 'hell realm' (naraka-gati), which can only see the intermediate being of the 'hell realm', and cannot see the intermediate beings of the preceding four realms.
Sixth, regarding the size of the intermediate body. The Abhidharmakośa states that the size of the intermediate body is like that of a six or seven-year-old child, but its consciousness and understanding are sharp and intelligent. A Bodhisattva in the intermediate state is like a person who is complete but has a minor illness, possessing all major and minor marks. Therefore, even in the intermediate state, when about to enter a womb, they can illuminate tens of millions of Jambudvipa (the continent south of Mount Meru).
Ninth, regarding the reasons for offering sacrifices.
I have heard that gold, jade, and other treasures are commonly valued by people. The different meanings of metaphysics and Confucianism are followed by all, near and far. Must we imitate them simply because the dead and the living come from different countries? The Buddha (Buddha) came from a distant land, and it is disheartening that some want to abandon the Dharma. I venture to present my humble opinion on the principles of right and wrong, not presuming to be authoritative. In the past, Confucius bid farewell to the departed temple, which was a grand undertaking of a thousand years. Sakyamuni spoke of going to temples, which are eternal stupas for ten thousand generations. The aim is to inspire reverence upon seeing the image and to return to the heart upon facing the Buddha image. Respecting teachers and being loyal to rulers have the same meaning. As for Ding Lan, who wore a belt and served a wooden image of his mother with filial piety, and Ananta, who removed his necklace and offered it to the Prabhutaratna Stupa, contemplating the distant past and longing for pure dust, since the tradition has been inherited, it does not transgress reason. Furthermore, according to the Book of Rites, the Son of Heaven has seven ancestral temples, the feudal lords have five, and the high officials each have their own ranks. Therefore, Heaven is called 'Shen' (god), and sacrifices are offered to Heaven at the round altar; Earth is called 'Qi' (earth god), and sacrifices are offered to Earth at the square altar; humans are called 'Gui' (ghosts), and sacrifices are offered to them at the ancestral temples. The dragon ghosts have the merit of bringing rain, and the cattle have the service of plowing the fields. Therefore, some erect images in villages and markets, and erect statues at city gates, let alone the (deities) in the heavens?
天下三界大師。此方他方四生慈父。威德為萬億所遵。風化為百靈之范。故善人迴向。若群流之歸溟壑。大光攝受。如兩曜之伴眾星。自月支遺影。那竭灰身。舍利遍流。祇桓遂造。乃聖乃賢。憑茲景福。或尊或貴。冀此獲安者矣。
如長阿含經云。一切人民所居舍宅。皆有鬼神。無有空者。街巷道陌屠膾市肆。及諸山冢。皆有鬼神。無有空處。凡諸鬼神皆隨所依。即以為名。若人初生。皆有鬼神隨逐擁護。若人慾死鬼收精氣。行十惡人若百若千。共一神護。行十善者。猶如國王以百千人而侍衛之。又十方譬喻經云。天上天下。鬼神知人壽命罪福。當至未至。不能活人不能殺人。不能使人富貴貧賤。但欲使人作惡犯殺。因人衰耗而狂亂之。語其禍福。令人向欲得設祠祀耳(故知空祭鬼神欲求現福難可得力也)。
又普曜經。於時迦葉以偈報佛。
自念祠祀來 已歷八十年 奉風水火神 日月諸山川 夙夜不懈廢 心中無他念 至竟無所獲 值佛乃安寧
又雜寶藏經云。昔日有一婆羅門。事廟室天。晝夜奉事。天即問言。汝求何等。婆羅門言。我今求作此天祀主。天言彼有群牛。汝問最前行者。即如天語。往問彼牛。汝今何似為苦為樂。牛即答言。極為大苦。刺刺兩𦟯柴戾脊破。
【現代漢語翻譯】 現代漢語譯本 您是天下三界的大導師，是此方世界和他方世界所有四生眾生的慈父。您的威德為萬億眾生所遵從，您的風範為百靈所效仿。因此，善良的人們將功德迴向于您，就像眾多的河流歸向大海一樣；您的大光明攝受一切，就像太陽和月亮照耀著眾星一樣。自從佛陀在月支國（古代印度的一個地區）留下遺蹟，在那竭國（Kushinagar，佛陀涅槃之地）灰身圓寂后，舍利（佛陀的遺骨）遍佈各地，人們建造祇桓精舍（Jetavana Vihara，佛陀常住的寺院）。無論是聖人還是賢人，都憑藉著這殊勝的福報；無論是尊貴的人還是普通的人，都希望因此獲得安寧。
正如《長阿含經》所說：『一切人民居住的房屋，都有鬼神存在，沒有空著的。街巷道路、屠宰場、市場店舖，以及各種山丘墳墓，都有鬼神存在，沒有空的地方。所有的鬼神都隨著所依附的地方而得名。人初生時，都有鬼神跟隨保護；人將要死亡時，鬼會收取其精氣。』行十惡業的人，哪怕一百個、一千個，也只有一個神守護；行十善業的人，就像國王有成百上千的人侍衛一樣。另外，《十方譬喻經》說：『天上天下，鬼神知道人的壽命和罪福，知道將要發生的事情，但不能使人活，不能殺人，不能使人富貴或貧賤。他們只是想讓人作惡犯罪，因為人的衰弱而使人狂亂，說些關於禍福的話，讓人爲了滿足慾望而設立祭祀。』（所以要知道，空自祭祀鬼神，想要獲得現世的福報是難以實現的）。
另外，《普曜經》中，迦葉（Kasyapa，佛陀的弟子）當時用偈頌回答佛陀：
『我自思念祭祀以來，已經經歷了八十年，奉祀風神、水神、火神，日月以及各種山川，早晚都不敢懈怠廢棄，心中沒有其他的念頭，但最終卻一無所獲，遇到佛陀才得到安寧。』
另外，《雜寶藏經》記載：過去有一個婆羅門，侍奉廟宇中的天神，日夜不停地供奉。天神就問他說：『你要求什麼？』婆羅門說：『我現在想做這個天神的祭祀主持。』天神說：『那裡有一群牛，你去問走在最前面的那頭牛。』於是婆羅門就按照天神的話，去問那頭牛：『你現在是覺得苦還是樂？』牛回答說：『非常痛苦，尖銳的犁刺傷我的兩肋，柴木壓破我的脊背。』
【English Translation】 English version You are the great teacher of the three realms of the universe, the compassionate father of all four types of beings in this world and other worlds. Your majestic virtue is revered by trillions of beings, and your exemplary conduct is emulated by all spirits. Therefore, virtuous people dedicate their merits to you, just as numerous rivers flow into the sea; your great light embraces everything, just as the sun and moon illuminate all the stars. Since the Buddha left relics in the Yuezhi country (an ancient region in India) and attained Parinirvana (final passing away) in Kushinagar (the place of Buddha's Nirvana), the relics (the Buddha's remains) have spread everywhere, and people have built Jetavana Vihara (a monastery where the Buddha often stayed). Whether saints or sages, they rely on this supreme blessing; whether noble or ordinary, they hope to obtain peace through this.
As stated in the Dirgha Agama Sutra (Long Discourses Sutra): 'All houses where people live have ghosts and spirits; there is no empty space. Streets, lanes, slaughterhouses, markets, and various hills and tombs all have ghosts and spirits; there is no empty place.' All ghosts and spirits are named according to what they rely on. When a person is born, there are ghosts and spirits following and protecting them; when a person is about to die, ghosts collect their essence. Those who commit the ten evil deeds, even if there are a hundred or a thousand of them, are guarded by only one spirit; those who practice the ten good deeds are like a king attended by hundreds or thousands of people.' Furthermore, the Ten Directions Parable Sutra says: 'In heaven and on earth, ghosts and spirits know people's lifespans, sins, and blessings, and know what is about to happen, but they cannot make people live, cannot kill people, cannot make people rich or poor. They only want people to do evil and commit crimes, and they drive people to madness because of their decline, saying things about misfortune and blessings, causing people to set up sacrifices to satisfy their desires.' (Therefore, know that it is difficult to obtain present blessings by merely offering sacrifices to ghosts and spirits).
In addition, in the Pu Yao Jing (Sutra of the Wondrous Adornment), Kasyapa (a disciple of the Buddha) then replied to the Buddha with a verse:
'Since I began to contemplate sacrifices, eighty years have passed. I have worshipped the wind god, water god, fire god, the sun, the moon, and various mountains and rivers. I have not dared to be lazy or neglectful, morning and night, and there were no other thoughts in my mind, but in the end, I gained nothing. Only by encountering the Buddha did I find peace.'
Furthermore, the Za Bao Zang Jing (Sutra of Miscellaneous Treasures) records: In the past, there was a Brahmin who served the deity in a temple, offering services day and night. The deity then asked him, 'What do you seek?' The Brahmin said, 'I now seek to be the chief priest of this deity.' The deity said, 'There is a herd of cows there; go and ask the cow that walks in the front.' So the Brahmin followed the deity's words and asked the cow, 'Do you feel bitter or happy now?' The cow replied, 'Extremely bitter. The sharp plow pierces my ribs, and the firewood breaks my back.'
駕挽載重無休息時。復問言。汝以何緣受是牛形。牛答之言。我是天祀主。自恣極意用天祀物。命終作牛受是苦惱。聞是語已即還天所。天即問言。汝今欲得作天主不。婆羅門言。我觀此事。實不敢作。天言。人行善惡自得其報。婆羅門悔過。即修諸善改往前惡。
又雜寶藏經云。昔有老公其家巨富。而此老公思得肉食。詭作方便。指田頭樹語諸子言。令我家業所以諧富。由此樹神恩福故爾。今日汝等。宜可群中取羊以用祭祀。時諸子等承父教敕。尋即殺羊禱賽此樹。即于下立天祀舍。其父后時壽盡命終。行業所追。還生己家羊群之中。時值諸子欲祀神樹。便取一羊。遇得其父將欲殺之。羊便㖶㖶笑而言曰。而此樹者有何神靈。我于往時為思肉故。妄使汝祀。皆共汝等同食此肉。今償殃罪獨先當之。時有羅漢遇到乞食。見其亡父受于羊身。即借主人道眼。令自觀察。乃知其父。心懷懊惱即壞樹神。悔過修福不復殺生。
又優婆塞戒經云。佛言。或有說言。子修善法。父作不善。因子修善。令父不墮三惡道者。是義不然。何以故。身口意業各別異故。若父喪已墮餓鬼中。子為追福。當知即得。若生天中。都不思念人中之物。何以故。天上成就勝妙寶故。若入地獄受諸苦惱。不暇思念。是故不得。畜生人中亦
【現代漢語翻譯】 現代漢語譯本 駕著車拉著重物沒有休息的時候。又問它說：『你因為什麼緣故受到這種牛的形體？』牛回答說：『我是主持天祭的人，放縱自己的慾望，隨意使用祭祀的物品，命終后變成牛，受到這種苦惱。』聽到這些話后，（婆羅門）就回到天神所在的地方。天神就問他說：『你現在想要當天神的主人嗎？』婆羅門說：『我觀察這件事，實在不敢做。』天神說：『人行善或作惡，自己得到相應的報應。』婆羅門後悔自己的過錯，就修行各種善事，改正以前的惡行。
又《雜寶藏經》中說，過去有個老翁，他家非常富有。而這個老翁想要吃肉，就用欺騙的手段，指著田邊的樹對他的兒子們說，『使我們家業能夠和諧富裕的原因，就是因為這棵樹的神的恩賜和福佑。今天你們應該從羊群中取一隻羊來祭祀它。』當時，兒子們聽從父親的教導，立刻殺了羊來祭祀這棵樹。並且在樹下建立了天祀的場所。他的父親後來壽命終結，被自己的業力所追趕，轉生到自己家的羊群之中。當時正趕上兒子們想要祭祀神樹，便取一隻羊，正好抓到了他的父親，（這隻）羊便發出㖶㖶的笑聲說：『這棵樹有什麼神靈呢？我過去爲了想吃肉的緣故，胡亂讓你們祭祀，大家都一起吃了這些肉，現在償還罪惡，卻唯獨我先承擔。』當時有個羅漢遇到（他們）乞食，看見他死去的父親受著羊的身體，就借給主人道眼，讓他自己觀察，才知道那是他的父親。心中懊惱，就毀壞了樹神，懺悔過錯，修行福德，不再殺生。
又《優婆塞戒經》中說，佛說：『或者有人說，兒子修行善法，父親造作惡業，因為兒子修行善法，使父親不墮入三惡道，這種說法是不對的。』為什麼呢？因為身、口、意的業各自不同。如果父親死後墮入餓鬼道中，兒子為他追福，應當知道（父親）就能得到（利益）。如果（父親）生到天界，完全不會思念人間的東西。為什麼呢？因為天上成就了殊勝美妙的寶物。如果（父親）墮入地獄，遭受各種苦惱，沒有空閑思念（其他），所以（父親）得不到（利益）。畜生和人道中也是如此。
【English Translation】 English version Driving and pulling heavy loads without rest. He further asked, 'For what reason have you received this form of an ox?' The ox replied, 'I was the master of heavenly sacrifices, indulging my desires and using the sacrificial offerings at will. After death, I became an ox and suffer this misery.' Upon hearing these words, (the Brahmin) returned to the place of the Deva (god). The Deva then asked him, 'Do you now wish to become the master of the Devas?' The Brahmin said, 'Observing this matter, I truly dare not.' The Deva said, 'People's good and evil deeds bring their own retribution.' The Brahmin repented of his faults, then cultivated various good deeds and corrected his past evils.
Also, the Za Bao Zang Jing (Miscellaneous Treasure Store Sutra) says, 'In the past, there was an old man whose family was very wealthy. This old man desired to eat meat, so he devised a deceptive scheme. Pointing to a tree at the edge of the field, he said to his sons, 'The reason our family's business is harmonious and prosperous is due to the grace and blessings of this tree spirit. Today, you should take a sheep from the flock to sacrifice to it.' At that time, the sons followed their father's instructions and immediately killed a sheep to offer as a sacrifice to this tree. They also built a shrine for heavenly sacrifices beneath the tree. Later, when his father's life came to an end, he was pursued by his karma and was reborn into his own family's flock of sheep. At that time, it happened that the sons wanted to sacrifice to the tree spirit, so they took a sheep and happened to catch their father. The sheep then laughed and said, 'What divine power does this tree have? In the past, because I wanted to eat meat, I falsely had you make sacrifices. We all ate this meat together, but now I alone must bear the consequences first.' At that time, an Arhat (one who has attained enlightenment) encountered them while begging for food. Seeing that their deceased father was suffering in the body of a sheep, he lent the master the eye of the Dao (path), allowing him to observe for himself. Only then did he realize it was his father. Filled with remorse, he destroyed the tree spirit, repented of his faults, cultivated merit, and no longer killed living beings.
Also, the Upasaka Precept Sutra says, 'The Buddha said, 'Some may say that if a son cultivates good deeds while the father commits evil deeds, the son's cultivation of good deeds will prevent the father from falling into the three evil realms. This is not correct.' Why? Because the karma of body, speech, and mind are each different. If the father dies and falls into the realm of hungry ghosts, the son's performance of merit on his behalf will certainly benefit him. If (the father) is born in the heavens, he will not think of things in the human realm at all. Why? Because the heavens are filled with supremely wonderful treasures. If (the father) falls into hell and suffers various torments, he will have no time to think (of other things), so (the father) will not receive (the benefits). The same is true in the realms of animals and humans.'
復如是。若謂餓鬼何緣獨得。以其本有愛貪慳吝。故墮餓鬼。既為餓鬼常悔本過。思念欲得。是故得之。若所為者生余道中。其餘眷屬墮餓鬼者。皆悉得之。是故智者。應為餓鬼勸作福德(正法念經大意亦同)若有祠祀誰是受者。隨其祠處而為受者。若近樹林則樹神受。舍河泉井山林堆阜。亦復如是。是人祀已亦得福德。何以故。令彼受者生喜心故。是祀福德能護身財。若說殺生祠祀得福。是義不然。何以故。不見世人種伊蘭子生栴檀樹。斷眾生命而得福德。若欲祠者。當用香華乳酪蘇果。為亡追福則有三時。春時正月。夏時五月。秋時九月。
若以房舍臥具湯藥。園林池井。牛羊象馬種種資生。佈施於他。施已命終。是人福德隨所施物。住用久近福德常生。是福追人如影隨形。或有說言。終已便失是義不然。何以故。物壞不用。二時中失。非命盡失。
若出家人效在家人。歲節之日棄飲食者。隨世法故非真實也。亦信世法出世法故。若能隨家所有好惡。常樂施者名一切施。若以身份及以妻子所重之物。施於人者。是則名為不思議施。
又婆沙論云。為餓鬼作福。鬼得飲食。亦增益身。臭者得香。惡色得好色。又經云。如諸鬼等所食不同。或膿或糞。得是施已。一切變成上妙色味。若鬼異處受生。
【現代漢語翻譯】 現代漢語譯本： 還有這樣的情況。如果有人問，為什麼只有餓鬼才能得到（祭祀的食物）？因為他們生前有愛慾、貪婪和吝嗇的習氣，所以墮入餓鬼道。既然成了餓鬼，常常後悔生前的過錯，思念著想要得到（食物），所以才能得到。如果為餓鬼所做（的功德）的人已經轉生到其他道中，而他的其他眷屬墮入了餓鬼道，這些餓鬼也都能得到（祭祀的食物）。所以，有智慧的人，應該爲了餓鬼勸人多做善事和功德（《正法念經》的大意也相同）。如果有人進行祭祀，誰是接受祭祀者呢？根據祭祀的地點而定接受者。如果靠近樹林，就是樹神接受祭祀。在河流、泉水、水井、山林、土堆和丘陵附近祭祀，也是如此。祭祀的人因此也能得到福德。為什麼呢？因為能讓接受祭祀者生起歡喜心。這種祭祀的福德能夠保護自身和財富。如果說殺生祭祀能夠得到福德，這種說法是不對的。為什麼呢？沒見過有人種伊蘭樹的種子能長出栴檀樹。斷絕眾生的性命而能得到福德，是不可能的。如果想要祭祀，應當用香、花、乳酪、酥油和水果。為已故之人追福有三個時節：春季是正月，夏季是五月，秋季是九月。
如果用房舍、臥具、湯藥、園林、池井、牛羊、象馬等各種生活必需品佈施給他人，佈施之後這個人去世了，這個人的福德會隨著所佈施的物品，根據使用時間的長短而不斷增長。這種福德追隨著這個人，就像影子跟隨身體一樣。或者有人說，人死後福德就消失了，這種說法是不對的。為什麼呢？物品損壞或不再使用，這兩種情況下福德才會消失，而不是人死後就消失。
如果出家人效仿在家人，在歲時節日拋棄飲食，這是隨順世俗的習俗，不是真實的修行。這也是因為既相信世俗法，也相信出世法。如果能夠隨順自己家裡的所有好壞物品，經常樂於佈施，這叫做一切施。如果將自己的身體、妻子以及珍視的物品佈施給他人，這就叫做不可思議施。
另外，《婆沙論》中說，為餓鬼做功德，餓鬼能得到飲食，也能增長身體。臭穢之物變成香的，醜陋的顏色變成美好的顏色。還有經中說，各種鬼所吃的食物不同，有的是膿血，有的是糞便。得到佈施之後，一切都變成上妙的色香味。如果鬼在其他地方轉生，
【English Translation】 English version: Furthermore, if one asks, 'Why is it that only hungry ghosts can receive (the offerings)?' It is because they inherently possess attachment, greed, and stinginess. Therefore, they fall into the realm of hungry ghosts (preta). Having become hungry ghosts, they constantly regret their past transgressions and long to obtain (food). That is why they can receive it. If the person who performed the deeds (for the hungry ghosts) has been reborn in another realm, and their other relatives have fallen into the realm of hungry ghosts, then all these hungry ghosts can receive (the offerings). Therefore, wise individuals should encourage others to perform meritorious deeds for the sake of hungry ghosts (the main idea of the Saddharma Smṛtyupasthāna Sūtra is the same). If there is a sacrificial offering, who is the recipient? The recipient depends on the location of the offering. If it is near a forest, then the tree spirit receives it. The same applies to offerings made near rivers, springs, wells, mountains, forests, mounds, and hills. The person making the offering also gains merit. Why? Because it causes the recipient to feel joy. This merit from the offering can protect one's body and wealth. If it is said that killing living beings in sacrificial offerings brings merit, this is not true. Why? One does not see someone planting Erandaka seeds and growing a sandalwood tree. Severing the lives of beings and gaining merit is impossible. If one wishes to make offerings, one should use incense, flowers, milk, clarified butter, and fruits. There are three times to seek blessings for the deceased: spring (first month), summer (fifth month), and autumn (ninth month).
If one uses houses, bedding, medicine, gardens, ponds, wells, cattle, sheep, elephants, horses, and various necessities of life to give alms to others, and after giving alms, this person dies, this person's merit will constantly increase according to how long the items given are used. This merit follows the person like a shadow follows the body. Or some say that merit is lost after death, but this is not true. Why? Merit is lost in two instances: when the items are damaged or no longer used, not when one dies.
If monks and nuns imitate lay people by abandoning food and drink on seasonal holidays, this is merely following worldly customs and is not genuine practice. It is also because they believe in both worldly and supramundane laws. If one can always happily give alms according to the good and bad things one possesses, this is called 'giving everything'. If one gives one's body, wife, or cherished possessions to others, this is called 'inconceivable giving'.
Furthermore, the Mahāvibhāṣā states that by making merit for hungry ghosts, the ghosts receive food and their bodies are nourished. Foul things become fragrant, and ugly colors become beautiful. Also, the sutra says that the food eaten by various ghosts differs; some eat pus and blood, others eat feces. After receiving the offering, everything is transformed into supreme and wonderful colors and flavors. If the ghost is reborn elsewhere,
親為施時。彼鬼業力遙知生喜。若還在家受苦報者。親為施者。鬼自親見生喜。
又婆沙論云。有人不如法求財。及其得時以慳惜故。於己眷屬尚無心與。況復餘人。以無施心故。身壞命終墮餓鬼中。若在本舍邊。不凈糞穢廁溷中住。諸親里等生苦惱心。作如是念。彼積聚財自不受用。又不施人。以苦惱故欲施其食。請諸眷屬親友知識沙門婆羅門。施其飲食。爾時餓鬼親自見之。于眷屬財物生己有想。作如是念。如此財物我所積聚。今施與人。心大歡喜。于福田所生信敬心。若生余道多不得力。縱令亡人不得此福。故為修善自得大利。如似起慈自常獲福。
又智度論云。如慈心念諸眾生令得快樂。眾生雖無所得。念者大得其福。若不樂施。縱生天得聖。還乏衣食。故優婆塞戒經云。持戒雖得羅漢不遮饑苦。若樂行施。雖墮鬼畜常飽無乏。
又未曾有經云有王白佛言。我父先王奉事外道。常行佈施求梵天福。如斯功德生何天耶。佛告王曰。前王果報今在地獄。所以者何。不值善時。不遇善友。無善方便。雖修功德不得免罪。佈施之功亦無失也。后罪畢時方當受福。當知修福不與罪合。先帝大王。有五種惡業生地獄中。一者慠慢姤弊。事無粗細便起鞭罰。不忍辱故。二者貪愛寶貨。斷者不平。致令天下
【現代漢語翻譯】 現代漢語譯本： 如果親人親自為已故者佈施，那鬼魂因其業力，在遠處就能感知並心生歡喜。如果鬼魂還在家中承受苦報，親人親自佈施，鬼魂就能親眼看見並心生歡喜。
又《婆沙論》中說，有人用不如法的方式求取錢財，等到獲得時，卻因為慳吝的緣故，連自己的家眷都不願意給予，更何況是其他人呢？因為沒有佈施的心，所以身死命終后墮入餓鬼道中。如果（餓鬼）在本舍附近，住在不乾淨的糞穢廁所中，親戚鄰里等會生起苦惱之心，這樣想：『他積聚了這麼多錢財，自己卻不享受，又不佈施給別人。』因為苦惱的緣故，想要佈施食物給他，就請來親戚朋友、沙門（Shramana，出家修行者）和婆羅門（Brahmana，祭司），佈施飲食。這時，餓鬼親自見到這些，對眷屬的財物生起『這是我的』的想法，這樣想：『這些財物是我積聚的，現在佈施給別人。』心中非常歡喜，對福田（指值得佈施的對象）生起信敬之心。如果（餓鬼）轉生到其他道，大多不能得到利益。即使亡人不能得到這些福報，為他修善也能自己得到大利益，就像生起慈悲心，自己常常獲得福報一樣。
又《智度論》中說，就像以慈悲心念及所有眾生，希望他們得到快樂，眾生雖然沒有什麼得到，但唸誦者卻能得到很大的福報。如果不喜歡佈施，即使升到天界，得到聖果，仍然會缺乏衣食。所以《優婆塞戒經》中說，持戒即使證得阿羅漢（Arhat，斷絕煩惱的聖者），也不能避免飢餓困苦。如果樂於行佈施，即使墮入鬼道或畜生道，也能常常飽足而沒有缺乏。
又《未曾有經》中說，有國王對佛說：『我的父王在世時奉事外道，常常行佈施以求梵天（Brahma，印度教的創造神）的福報，這樣的功德會讓他轉生到哪一天呢？』佛告訴國王說：『你的父王現在的果報是在地獄中。』為什麼呢？因為他沒有遇到好的時機，沒有遇到善友，沒有好的方法。雖然修行功德，卻不能免除罪業。佈施的功德也沒有喪失，等到罪業結束時，才能享受福報。』應當知道修福不會與罪業相合。先帝大王，有五種惡業，所以生地獄中：一是傲慢和慳吝，事情無論大小，動不動就鞭打懲罰，不能忍辱的緣故；二是貪愛寶貨，斷絕（別人的需求）而不公平，以致天下（百姓怨恨）。
【English Translation】 English version: If relatives personally make offerings on behalf of the deceased, the ghost, due to its karmic power, can perceive it from afar and rejoice. If the ghost is still at home enduring suffering, and the relatives personally make offerings, the ghost can see it with its own eyes and rejoice.
Furthermore, the Abhidharma-mahāvibhāṣā-śāstra (婆沙論) states: Some people seek wealth through unlawful means, and when they obtain it, they are so miserly that they are unwilling to give even to their own family members, let alone others. Because they lack the heart of generosity, they fall into the realm of hungry ghosts after death. If (the hungry ghost) resides near its former home, in unclean places like latrines filled with filth, the relatives and neighbors will feel distressed, thinking, 'He accumulated so much wealth, yet he neither enjoyed it himself nor gave it to others.' Because of their distress, they wish to offer food to him, so they invite relatives, friends, Shramanas (沙門, wandering ascetics), and Brahmanas (婆羅門, priests) to offer food and drink. At this time, the hungry ghost personally sees this and develops the thought that the family's wealth is its own, thinking, 'This wealth was accumulated by me, and now it is being given to others.' Its heart is filled with great joy, and it develops faith and respect for the field of merit (福田, objects worthy of offerings). If (the hungry ghost) is reborn in other realms, it often cannot receive the benefits. Even if the deceased does not receive these blessings, performing good deeds for them will greatly benefit oneself, just as generating loving-kindness constantly brings blessings.
Furthermore, the Mahāprajñāpāramitāśāstra (智度論) states: Just as when one contemplates with loving-kindness towards all beings, wishing them happiness, although the beings may not receive anything, the one who contemplates gains great merit. If one is not fond of giving, even if one is born in the heavens and attains sainthood, one will still lack clothing and food. Therefore, the Upāsaka Precept Sutra (優婆塞戒經) states: Even if one attains Arhatship (羅漢, a perfected being) through upholding the precepts, one cannot avoid hunger and suffering. If one delights in giving, even if one falls into the realms of ghosts or animals, one will always be full and without lack.
Furthermore, the Never Before Sutra (未曾有經) states: A king said to the Buddha, 'My late father served non-Buddhist paths and often practiced giving to seek the blessings of Brahma (梵天, the creator god in Hinduism). Into which heaven will such merit cause him to be reborn?' The Buddha told the king, 'Your father's karmic retribution is now in hell.' Why? Because he did not encounter a good time, did not encounter good friends, and did not have good methods. Although he cultivated merit, he could not avoid sin. The merit of giving is not lost; when his sins are exhausted, he will receive the blessings.' One should know that cultivating merit does not combine with sin. The late great king had five kinds of evil karma, therefore he was born in hell: First, arrogance and stinginess; he would whip and punish for matters large and small, because he could not endure insult; second, greed for treasures and goods, cutting off (others' needs) unfairly, causing the world (people) to (resent).
懷怨恨故。三者遊獵嬉戲苦困人民。傷害眾生所愛命故。四者耽著女色。得新厭舊撫接不平。致怨恨故。五者破戒。以此文證故知。事邪修福善惡恒別。苦樂兩報不相雜亂。何況利根多聞正信三寶。而招苦報。又惟無三昧經云。佛告阿難。善男子人求道安禪。先當斷念。人生世間所以不得道者。但坐思想穢念多故。一念來一念去。一日一宿。有八億四千萬念。唸唸不息。一善念者亦得善果報。一惡念者亦得惡果報。如響應聲。如影隨形。是故善惡罪福各別。
又中阿含經云。若為死人佈施祭祀者。若生入餓鬼中者得食。除余趣不得。由各有活命食故。若親族不生中者。但施自得其福。乃至施主生六趣中。施物常隨。以持戒故。雖得人身必須余福助報。
又往生經云。亡後作福。死者七分獲一。餘者屬現造者。
又灌頂經云。阿難問佛言。若人命終送著山野。造立墳塔。是人精魂在中以不。佛言亦在亦不在。若人生時不造善根。不識三寶。而不為惡。無善受福。無惡受殃。無善知識為其修福。是以精魂在冢塔中。未有去處。是故言在。或其前生在世之時。大修福善精勤行道。或生天上三十三天。在中受福。或生人間豪姓之家。到處自然隨意所生。又不在者。或其前生在世之時。然禱祀邪道。不信真正
【現代漢語翻譯】 現代漢語譯本 懷有怨恨的緣故。三是遊獵嬉戲，使人民困苦，傷害眾生所珍愛的生命的緣故。四是沉溺於女色，喜新厭舊，對待不公平，導致怨恨的緣故。五是破戒。因此用這些經文來證明，行邪事修福與行善事作惡，永遠是分別的，苦樂兩種報應不會混雜。更何況是利根、多聞、正信三寶（佛、法、僧）的人，怎麼會招致苦報呢？ 又《惟無三昧經》中說，佛告訴阿難（Ananda，佛陀的十大弟子之一）說：『善男子，人要求道安禪，首先應當斷除雜念。人生在世間之所以不能得道，只是因為思想和污穢的念頭太多。一個念頭來，一個念頭去，一天一夜就有八億四千萬個念頭，念頭唸唸不息。一個善念也會得到善的果報，一個惡念也會得到惡的果報，就像聲音的迴應，像影子跟隨形體一樣。所以善惡罪福各有分別。』 又《中阿含經》中說，如果為死人佈施祭祀，如果死者生到餓鬼道中就能得到食物，除了餓鬼道以外的其他道都得不到，因為各個道都有各自的活命食物。如果親族沒有生到餓鬼道中，那麼佈施的人自己得到福報。乃至施主生到六道中的任何一道，佈施的物品常常跟隨，因為他持戒的緣故。即使得到人身，也必須有其他的福報來輔助報應。 又《往生經》中說，人死後作福，死者得到七分之一，其餘的屬於現在造福的人。 又《灌頂經》中說，阿難（Ananda，佛陀的十大弟子之一）問佛說：『如果人死後被送到山野，建造墳墓塔，這個人的精魂在裡面嗎？』佛說：『也在，也不在。如果人生前不造善根，不認識三寶（佛、法、僧），也不作惡，沒有善可以承受福報，沒有惡可以承受災殃，沒有善知識為他修福，因此精魂就在墳墓塔中，沒有去處，所以說在。或者他前生在世的時候，大修福善，精勤修行，或者生到天上三十三天（Trayastrimsa，佛教宇宙觀中的一個天界），在其中享受福報，或者生到人間豪門大戶，到處自然隨意所生，所以說不在。或者他前生在世的時候，信奉禱祀邪道，不相信真正的佛法。
【English Translation】 English version Due to harboring resentment. Thirdly, due to hunting and playing, causing hardship to the people, and harming the lives cherished by all beings. Fourthly, due to indulging in female beauty, favoring the new and disliking the old, and treating unfairly, leading to resentment. Fifthly, due to breaking precepts. Therefore, based on these scriptures, it is known that engaging in evil deeds to cultivate merit and engaging in good deeds to commit evil are forever distinct, and the two retributions of suffering and happiness are not mixed. How much more so for those with sharp faculties, extensive learning, and genuine faith in the Three Jewels (Buddha, Dharma, Sangha), how could they incur suffering retribution? Furthermore, the Vimati Samadhi Sutra states, the Buddha told Ananda (Ananda, one of the Buddha's ten principal disciples): 'Good man, if one seeks the path and practices meditation, one should first cut off distracting thoughts. The reason why people in this world cannot attain the path is simply because they have too many thoughts and defiled notions. One thought comes, another thought goes, and in one day and night, there are eight hundred and forty million thoughts, thoughts arising and ceasing without end. A single good thought will also receive a good karmic reward, and a single evil thought will also receive an evil karmic reward, like an echo responding to a sound, like a shadow following a form. Therefore, good and evil, sin and merit, are each distinct.' Furthermore, the Madhyama Agama Sutra states, 'If one makes offerings and sacrifices for the dead, if the deceased is born into the realm of hungry ghosts, they will receive food, but not in other realms, because each realm has its own means of sustenance. If the relatives are not born into the realm of hungry ghosts, then the one who makes the offering will receive the merit. Even if the donor is born into any of the six realms, the offered items will always follow, because of their adherence to the precepts. Even if they attain a human body, they must have other merits to assist in the retribution.' Furthermore, the Rebirth Sutra states, 'If one makes merit after death, the deceased receives one-seventh, and the remainder belongs to the one who is currently making the merit.' Furthermore, the Consecration Sutra states, Ananda (Ananda, one of the Buddha's ten principal disciples) asked the Buddha: 'If a person dies and is sent to the mountains and fields, and a tomb or pagoda is built, is the spirit of that person inside?' The Buddha said: 'It is both there and not there. If a person does not cultivate good roots in life, does not recognize the Three Jewels (Buddha, Dharma, Sangha), and does not commit evil, there is no good to receive blessings, no evil to receive calamity, and no good teacher to cultivate merit for them, therefore the spirit is in the tomb or pagoda, with nowhere to go, so it is said to be there. Or, in their previous life, they cultivated great merit and diligently practiced the path, or were born in the Trayastrimsa Heaven (Trayastrimsa, a heaven in Buddhist cosmology), enjoying blessings there, or were born into a wealthy and powerful family in the human realm, naturally and freely born wherever they please, so it is said not to be there. Or, in their previous life, they believed in and prayed to heretical paths, and did not believe in the true Dharma.'
。邪命自活。諂偽欺人。墮在餓鬼畜生之中。備受眾苦經歷地獄。故言不在冢塔中也。或不在者。或是五穀之谷骨未朽爛時。故有微靈。骨若糜爛此靈即滅。無有氣勢。亦不能為人作諸禍福。靈未滅時。或是鄉親命終之人。在世無福。又行邪諂應墮鬼神。或為樹木雜物之精。無天福可受。地獄不攝。縱舍世間浮游人村。既其無食。恐動於人作諸變怪。扇動人心。或有𩲓魅邪師以倚為福。覓諸福祐。欲得長生。愚癡邪見。殺生祠祀。死入地獄餓鬼畜生無有出時。可不慎之。又若人命終之日。當爲燒香然燈續明。于塔寺中表剎之上。懸命過幡。轉讀尊經竟三七日。所以然者。命終之人在中陰中。身如小兒罪福未定。應為修福愿亡者生神使生十方無量剎土。承此功德必得往生。亡者在世。若有罪愆應墮八難。以幡燈功德必得解脫。若有善愿。應生父母在於異方。不得疾生。以幡燈功德。皆得疾生無復留難。若得生已。當爲人作福德之子。不為邪鬼之所得便。種族豪強。是故應修福善幡燈功德。又若四輩男女。若臨終時若已命過。是其亡日。造作黃幡懸著剎上。使獲福德離八難苦。得生十方諸佛凈土。幡蓋供養。隨心所愿至成菩提。幡隨風轉。破碎都盡至成微塵。風吹微塵其福無量。幡一轉時轉輪王位。乃至吹塵小王之位。其
【現代漢語翻譯】 現代漢語譯本：以不正當的手段謀生，用諂媚虛偽欺騙他人，會墮入餓鬼和畜生道中，遭受各種痛苦，經歷地獄之苦。所以說，（亡靈）不在墳墓或佛塔中。或者說，如果五穀的谷骨還沒有完全腐爛時，可能還存在微弱的靈性。一旦骨頭腐爛，這種靈性就會消失，沒有了力量，也不能為人帶來禍福。在靈性未消失時，可能是鄉親中去世的人，他們在世時沒有積累福報，又行邪惡諂媚之事，應該墮入鬼神道。或者成為樹木雜物的精怪，沒有天上的福報可以享受，地獄也不收容他們，只能在世間遊蕩，出沒于村莊。因為沒有食物，恐怕會驚擾人們，製造各種怪異現象，煽動人心。或者有些巫師邪師會利用這些（亡靈）來求福，尋求庇佑，想要長生不老。他們愚昧無知，持有邪見，通過殺生來進行祭祀。這樣死後會墮入地獄、餓鬼、畜生道，永無出頭之日，不可不謹慎啊！ 此外，如果有人去世，應當焚香、點燈，持續照明，在佛塔寺廟的寶剎上懸掛『命過幡』，誦讀尊貴的經典，持續三個七天。這樣做的原因是，人死後處於中陰階段，身體如同小孩一般，罪福未定。應該為亡者修福，愿亡者的神識能夠往生到十方無量佛土。憑藉這些功德，必定能夠往生。亡者在世時，如果有什麼罪過，應該墮入八難之處，憑藉幡燈的功德，必定能夠得到解脫。如果有什麼善愿，應該投生為父母，但可能在其他地方，不能迅速投生，憑藉幡燈的功德，都能迅速投生，不再有阻礙。如果已經投生，應當成為為他人帶來福德的孝順子女，不會被邪鬼所利用。他們的種族會變得豪強興盛。所以應該修習福善，供養幡燈，積累功德。 此外，如果四眾弟子（比丘、比丘尼、優婆塞、優婆夷）在臨終時或已經去世，在其去世之日，製作黃色的幡，懸掛在寶剎之上，使他們獲得福德，脫離八難之苦，得以往生到十方諸佛的凈土。用幡蓋進行供養，隨心所愿，直至成就菩提。幡隨風轉動，破碎成微塵，風吹動微塵，其福德無量。幡轉動一次，就能獲得轉輪王的果位，乃至吹動微塵，也能獲得小王的果位。這其中的...
【English Translation】 English version: To make a living by improper means, to deceive others with flattery and falsehood, one will fall into the realms of hungry ghosts and animals, enduring all kinds of suffering and experiencing the torments of hell. Therefore, it is said that (the spirit of the deceased) is not in the tomb or pagoda. Or, if the grain bones of the five grains have not completely decayed, there may still be a faint spiritual presence. Once the bones decay, this spiritual presence will disappear, losing its power and unable to bring fortune or misfortune to people. When the spiritual presence has not disappeared, it may be the spirit of a deceased person from the village who did not accumulate merit in their lifetime and engaged in evil flattery, and should fall into the realm of ghosts and spirits. Or they may become the spirits of trees and miscellaneous objects, without heavenly blessings to enjoy, and not accepted by hell, so they can only wander in the world, appearing in villages. Because they have no food, they are afraid of disturbing people, creating various strange phenomena, and inciting people's hearts. Or some shamans and evil teachers will use these (spirits of the deceased) to seek blessings, seeking protection, and wanting to live forever. They are ignorant and hold evil views, performing sacrifices through killing. In this way, after death, they will fall into the realms of hell, hungry ghosts, and animals, with no hope of escape. One must be cautious! Furthermore, if someone passes away, incense should be burned, lamps should be lit continuously, and a 'life-passing banner' should be hung on the finial of the pagoda or temple, and the venerable scriptures should be recited continuously for three seven-day periods. The reason for doing this is that after death, a person is in the intermediate state (Bardo), and the body is like a child, with merit and demerit not yet determined. One should cultivate merit for the deceased, wishing that the consciousness of the deceased can be reborn in the immeasurable Buddha lands of the ten directions. By virtue of these merits, they will surely be reborn. If the deceased had any sins in their lifetime and should fall into the eight difficulties, by virtue of the merit of the banner and lamp, they will surely be liberated. If they have any good wishes, they should be reborn as parents, but they may be in other places and cannot be reborn quickly. By virtue of the merit of the banner and lamp, they can all be reborn quickly without any obstacles. If they have already been reborn, they should become filial children who bring blessings to others and will not be taken advantage of by evil spirits. Their clan will become powerful and prosperous. Therefore, one should cultivate good fortune, offer banners and lamps, and accumulate merit. Furthermore, if the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) are about to die or have already passed away, on the day of their death, make yellow banners and hang them on the finial, so that they may obtain blessings, escape the suffering of the eight difficulties, and be reborn in the pure lands of the Buddhas of the ten directions. Make offerings of banners and canopies, fulfilling their wishes until they attain Bodhi. The banner turns with the wind, breaking into dust, and the wind blows the dust, its merit is immeasurable. One turn of the banner can bring the position of a Chakravartin king, and even blowing the dust can bring the position of a small king. The...
報無量。燈四十九照諸幽冥。若痛眾生蒙此光明。皆得相見。緣此福德拔彼眾生皆得休息。又凈度三昧經云。八王日諸天帝釋鎮臣三十二人。四鎮大王。司命司錄。五羅大王八王使者。盡出四布覆行復隨。四王十五日三十日。所奏案校人民立行善惡。地獄王亦遣輔臣小王。同時俱出。有罪即記。前齋八王日犯過。福強有救。安隱無他。用福原赦。到后齋日。重犯罪數多者。減壽條名。剋死歲月日時。關下地獄地獄承文書。即遣獄鬼持名錄名。獄鬼無慈。死日未到。強催作惡令命促盡。福多者增壽益算。天遣善神營護其身。移下地獄拔除罪名。除死定生後生天上。
又觀佛三昧經云。爾時曠野鬼神白佛言。我恒啖人今者不殺。當食何物。佛敕鬼王。汝但不殺。我敕弟子常施汝食。乃至法滅。以我力故令汝飽滿。鬼王聞喜受佛五戒。故涅槃經云。制諸聲聞弟子。出衆生食濟野鬼神。又智度論云。鬼神得人少許飲食。即能變使多。令得充足。
又譬喻經云。佛與阿難到河邊行。見五百餓鬼歌吟而行。復見數百好人啼哭而過。阿難問佛。鬼何以歌舞。人何以啼哭。佛答阿難。餓鬼家兒子親屬為其作福行得解脫。是以歌舞。好人家兒子親屬唯為殺害。無有與作福之者。后大火逼之。是以啼哭也。
又宿願果報
【現代漢語翻譯】 現代漢語譯本：報無量（指功德無量）。點燃四十九盞燈照亮所有幽暗之處。如果痛苦的眾生蒙受這些光明，都能互相看見。憑藉這份福德，救拔那些眾生，使他們都能得到安息。又《凈度三昧經》說，八王日，諸天帝釋（佛教中的天神）的鎮臣三十二人，四鎮大王，司命司錄，五羅大王，八王使者，全部出來四處巡視。四王在十五日和三十日，上奏並覈查人民的善惡行為。地獄王也派遣輔臣小王，同時出來。有罪就記錄下來。在齋戒八王日犯錯，如果福報強大，就能得到救助，平安無事。用福報來請求赦免。到了後面的齋戒日，如果重複犯罪，而且罪數很多，就會減少壽命，記錄下死亡的條目，確定死亡的歲月日時。通告下達地獄，地獄收到文書，就派遣獄鬼拿著名冊記錄名字。獄鬼沒有慈悲心，死亡之日還沒到，就強行催促作惡，使壽命縮短。福報多的人，會增加壽命和福祿。天神派遣善神來保護他的身體，從地獄中移除，消除罪名，脫離死亡，註定往生，死後升到天上。
又《觀佛三昧經》說，當時曠野的鬼神對佛說：『我一直吃人，現在不殺人了，應當吃什麼？』佛命令鬼王：『你只要不殺人，我就命令我的弟子經常施捨食物給你，乃至佛法滅盡。憑藉我的力量，讓你們吃飽。』鬼王聽了很高興，接受了佛的五戒。所以《涅槃經》說，約束所有的聲聞弟子，拿出眾生的食物來救濟野鬼神。又《智度論》說，鬼神得到人們少許的飲食，就能變化成很多，讓他們得到充足。
又《譬喻經》說，佛與阿難走到河邊，看見五百個餓鬼唱歌跳舞地走著，又看見幾百個好人哭泣著走過。阿難問佛：『鬼為什麼唱歌跳舞，人為什麼啼哭？』佛回答阿難：『餓鬼的兒子親屬為他們作福，得以解脫，所以唱歌跳舞。好人家的兒子親屬只為他們殺生，沒有人為他們作福，死後大火逼迫他們，所以啼哭啊。』
又《宿願果報經》
【English Translation】 English version: Report immeasurable (referring to immeasurable merit). Light forty-nine lamps to illuminate all dark places. If suffering beings receive this light, they can all see each other. By virtue of this merit, rescue those beings so that they can all find rest. Furthermore, the Pure Transcendence Samadhi Sutra states that on the Eight Kings Days, the thirty-two ministers of the Deva Shakra (a deity in Buddhism), the Four Guardian Kings, the Scribes of Destiny and Records, the Five Raja Kings, and the messengers of the Eight Kings all come out to patrol everywhere. On the fifteenth and thirtieth days, the Four Kings report and verify the good and evil deeds of the people. The Hell King also sends assistant ministers and lesser kings to come out at the same time. Sins are recorded. If one commits offenses on the Eight Kings Days of fasting, if one's merit is strong, one can be saved and be safe. Use merit to request forgiveness. If one repeats offenses on the subsequent fasting days, and the number of offenses is large, one's lifespan will be reduced, and the details of death will be recorded, determining the year, month, day, and time of death. The announcement is sent down to hell, and upon receiving the document, hell dispatches hell-ghosts to record the names with the register. The hell-ghosts have no compassion; even if the day of death has not arrived, they forcibly urge one to do evil, causing one's life to be shortened. Those with much merit will have their lifespan and blessings increased. The gods send good spirits to protect their bodies, remove them from hell, eliminate their sins, escape death, be destined for rebirth, and ascend to heaven after death.
Furthermore, the Contemplation of Buddha Samadhi Sutra states that at that time, the ghosts and spirits in the wilderness said to the Buddha, 'I have always eaten people, but now I will not kill. What should I eat?' The Buddha commanded the Ghost King, 'As long as you do not kill, I will command my disciples to constantly give you food, even until the Dharma is extinguished. By my power, I will make you full.' The Ghost King was very happy to hear this and accepted the Buddha's Five Precepts. Therefore, the Nirvana Sutra states that all Shravaka disciples should be restrained from taking the food of sentient beings to relieve the wild ghosts and spirits. Furthermore, the Mahaprajnaparamita Shastra states that if ghosts and spirits receive a small amount of food from people, they can transform it into a lot, allowing them to be satisfied.
Furthermore, the Avadana Sutra states that the Buddha and Ananda walked to the riverside and saw five hundred hungry ghosts walking along singing and dancing, and also saw several hundred good people walking by crying. Ananda asked the Buddha, 'Why are the ghosts singing and dancing, and why are the people crying?' The Buddha replied to Ananda, 'The children and relatives of the hungry ghosts are making merit for them, allowing them to be liberated, so they are singing and dancing. The children and relatives of the good people only kill for them, and no one makes merit for them. After death, they are forced by great fire, so they are crying.'
Furthermore, the Karma Result of Past Vows Sutra
經云。昔有婆羅門夫婦二人。無有兒子。財富無數。臨壽終時自相謂言。各當吞錢以為資糧。其國俗法死者不埋。但著樹下。各吞五十金錢。身爛錢出。國中有一賢者。行見愍之泫然流淚。傷其慳貪取為設福。請佛及僧。盡用供辦擎飯佛前。稱名咒愿。時慳夫婦受餓鬼苦。即生天上為請四輩。時生天上者。即得天眼知為作福。從天下來化作年少。佐助檀越。佛言此廚間年少是真檀越。佛為說法即得道跡。賢者亦得道跡。眾僧歡喜皆得生天。
又百喻經云。昔有賈客欲入大海。要須導師。即共求覓得一導師。相將發引至曠野中。有一天寺。當須人祀然後得過。於是眾賈共思量言。我等盡親。如何可殺。唯此導師中用祀天。即殺導師以用祭祀。祀天已竟。迷失道路不知所趣。窮困死盡。一切世人亦復如是。欲入法海取其珍寶。當修善行以為導師。毀破善行。生死曠路永無出期。經歷三塗受苦長遠。如彼商賈將入大海。殺其導者。迷失津濟。終致困死。
頌曰。
高堂信逆旅 懷業理常牽 玉匣方委觀 金臺不復延 挽聲隨徑遠 蘿影帶松懸 詎能留十念 唯應逐四緣 幻工作同異 變弄巧多身 愚俗諍人我 誰復非謂真 謬者疑久固 達者知幻賓 升沈苦樂異 徒祭哭倉
【現代漢語翻譯】 現代漢語譯本 經中記載，過去有一對婆羅門（Brahman，古印度僧侶階層）夫婦，膝下無子，卻擁有無數財富。臨終之時，他們彼此商量說，各自吞下金錢作為死後的資糧。當地的風俗是人死後不埋葬，而是放在樹下。於是，他們各自吞下五十枚金錢，屍體腐爛后，金錢便會顯露出來。國中有一位賢者，路過時看到這情景，憐憫他們，泫然淚下，哀傷他們的慳吝貪婪，於是取出他們的金錢，為他們設福，供養佛和僧眾，用盡所有錢財，親自將飯食供到佛前，稱念佛名，誦持咒語，為他們祈願。當時，這對慳吝的夫婦正在遭受餓鬼之苦，因此立刻轉生到天上，爲了報答賢者，他們觀察是何人所為。得知是為他們作福的四眾弟子（比丘、比丘尼、優婆塞、優婆夷）后，便從天而降，化作年輕人的模樣，幫助這位佈施者。佛說，這位在廚房幫忙的年輕人，就是真正的佈施者。佛為他們說法，他們立刻證得道果。賢者也證得了道果。眾僧歡喜，都因此功德而得以往生天上。
《百喻經》中記載，過去有一群商人想要進入大海，必須要有嚮導。他們共同尋找，找到了一位嚮導。大家一起出發，來到一片曠野之中，那裡有一座天神廟，必須有人祭祀天神才能通過。於是，眾商人共同商量說：『我們都是親人，怎麼可以互相殘殺呢？只有這位嚮導可以用來祭祀天神。』於是，他們殺了嚮導，用來祭祀天神。祭祀完畢后，他們迷失了道路，不知道該往哪裡去，最終窮困潦倒，全部死去。世人也是如此，想要進入佛法的海洋，獲取其中的珍寶，就應當修習善行作為嚮導。如果毀壞善行，就會在生死輪迴的曠野中永遠沒有出頭之日，經歷地獄、餓鬼、畜生三惡道，遭受長久的痛苦，就像那些商人想要進入大海，卻殺了他們的嚮導，迷失了方向，最終導致困死。
偈頌說：
高大的廳堂，相信只是旅舍，懷抱業力，道理常常牽引。 珍貴的玉匣，終將拋棄，尊貴的金臺，不再延續。 哀輓的聲音，隨著小路遠去，女蘿的影子，帶著松樹懸掛。 怎能留下臨終的十念，唯有追逐生老病死四種因緣。 幻化的工作，看似相同又相異，變化戲弄，巧妙地化出多種身形。 愚昧的人們，爭論人我，又有誰不認為自己是真的呢？ 迷惑的人，懷疑長久堅固，通達的人，知道一切如幻如賓客。 上升下沉，苦樂各異，徒勞地祭祀哭泣空虛的糧倉。
【English Translation】 English version The Sutra says: In the past, there was a Brahmin (Brahman, ancient Indian priestly class) couple who had no children but possessed countless wealth. As they approached the end of their lives, they discussed with each other, saying that they should each swallow gold coins as provisions for the afterlife. The local custom was that the dead were not buried but placed under trees. So, they each swallowed fifty gold coins, and when their bodies decayed, the coins would be revealed. In that country, there was a wise man who, passing by and seeing this, felt compassion and shed tears, lamenting their stinginess and greed. He took their money and used it to create merit for them, making offerings to the Buddha and the Sangha (monastic community), using all the money to personally offer food before the Buddha, reciting the Buddha's name, chanting mantras, and praying for them. At that time, the stingy couple was suffering the torments of hungry ghosts, so they were immediately reborn in the heavens. To repay the wise man, they observed who had done this for them. Learning that it was the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) who had created merit for them, they descended from the heavens, transformed into young people, and assisted this benefactor. The Buddha said, 'This young man helping in the kitchen is the true benefactor.' The Buddha preached the Dharma to them, and they immediately attained the fruit of the Path. The wise man also attained the fruit of the Path. The Sangha rejoiced, and all were able to be reborn in the heavens because of this merit.
The Sutra of One Hundred Parables says: In the past, there was a group of merchants who wanted to enter the great sea and needed a guide. They searched together and found a guide. They set off together and came to a wilderness where there was a temple of the gods. Someone had to be sacrificed to the gods in order to pass through. So, the merchants discussed together, saying, 'We are all relatives, how can we kill each other? Only this guide can be used to sacrifice to the gods.' So, they killed the guide and used him to sacrifice to the gods. After the sacrifice, they lost their way and did not know where to go, and eventually they were impoverished and all died. All worldly people are also like this. If they want to enter the ocean of Dharma and obtain its treasures, they should cultivate good deeds as a guide. If they destroy good deeds, they will never have a way out of the wilderness of samsara (cycle of birth and death), and they will experience the three evil realms (hell, hungry ghosts, animals) and suffer long-term pain, just like those merchants who wanted to enter the great sea but killed their guide, lost their way, and eventually died in distress.
The Gatha (verse) says:
The tall hall, believe it's just a lodge, embracing karma, reason often pulls. The precious jade box, will eventually be discarded, the honorable golden platform, will no longer continue. The sound of mourning, follows the path far away, the shadow of the creeper, hangs with the pine tree. How can one retain the ten thoughts at the end of life, only to pursue the four conditions of birth, old age, sickness, and death. The illusory work, seems the same yet different, changing and playing, skillfully transforming into many forms. Ignorant people, argue about self and others, who does not think they are real? Deluded people, doubt long-lasting firmness, enlightened people, know everything is like a dream and a guest. Ascending and descending, suffering and joy are different, vainly sacrificing and weeping in an empty granary.
天
諸經要集卷第十九 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第二十
西明寺沙門釋道世集
雜要部第三十(此有十三緣)述意緣怨苦緣八苦緣蟲寓緣五辛緣啑氣緣便利緣護凈緣鳴鐘緣入眾緣衰相緣眠夢緣雜行緣
述意緣第一
夫神理無聲。因言詞以寫意。言詞無跡。緣文字以圓音。故字為言蹄。言為理筌。音義合符。不可偏失。是以文字應用。彌綸宇宙。雖跡繁翰墨而理契乎神。但以經論浩博。具錄難周。記傳紛綸。事有廣略。所以導達群方。開示後學。設教緣跡煥然備悉。訓俗事源郁爾咸在。搜檢條章。計撮樞要。緝綴翰墨。具列前篇。其餘雜務。汲引濟俗。現可行者。疏之於后。冀令昏昧漸除。法燈遐照也。
怨苦緣第二
如中阿含經云。爾時世尊。告諸比丘。眾生無始生死長夜輪轉。不知苦之本際。諸比丘于意云何。若此大地一切草木。以四指量斬以為籌。以數汝等長夜輪轉生死所依父母。籌數已盡。其諸父母數猶不盡。諸比丘。如是無始生死長夜輪轉。不知苦之本際。佛告諸比丘。汝等輪轉生死。飲其母乳。多於恒河及四大海水。所以者何。汝等長夜或生象中。飲其母乳無量無數。或生駝馬牛驢諸禽獸類。飲其母乳其數無
【現代漢語翻譯】 現代漢語譯本 天
諸經要集卷第十九 大正藏第 54 冊 No. 2123 諸經要集
諸經要集卷第二十
西明寺沙門釋道世集
雜要部第三十(此有十三緣)述意緣怨苦緣八苦緣蟲寓緣五辛緣啑氣緣便利緣護凈緣鳴鐘緣入眾緣衰相緣眠夢緣雜行緣
述意緣第一
神理本無聲，需借言詞來表達意念。言詞不留痕跡，憑藉文字來使其音韻完整。因此，字是言的腳印，言是理的捕魚工具。音和義必須相符，不可有所偏頗。所以文字的應用，遍佈宇宙。雖然筆墨的痕跡繁多，但道理卻與神意相契合。只是因為經論浩瀚廣博，全部記錄難以周全。記載和傳述紛繁複雜，事情有詳有略。因此爲了引導各方，開示後來的學習者，設立教義的緣起和痕跡都煥然完備，訓誡世俗的事理源頭都郁然存在。搜尋檢查各條規章，計算並提取其樞要之處。編輯綴合筆墨文字，完整地列於前篇。其餘的雜務，汲取並引導以濟助世俗，現在可以實行的，在後面加以疏解。希望能夠使昏昧逐漸消除，使佛法之燈長久照耀。
怨苦緣第二
如《中阿含經》所說：當時世尊告訴各位比丘：眾生從無始以來，在生死輪迴中長夜流轉，不知道痛苦的根本源頭在哪裡。各位比丘，你們認為如何？如果將這大地上的所有草木，用四指的寬度來衡量並斬斷作為籌碼，用來計算你們在長夜輪迴生死中所依止的父母，即使籌碼全部用盡，那些父母的數量仍然無法窮盡。各位比丘，就是這樣，從無始以來的生死輪迴，長夜流轉，不知道痛苦的根本源頭在哪裡。佛告訴各位比丘：你們在輪迴生死中，飲用母親的乳汁，比恒河以及四大海的海水還要多。這是什麼原因呢？你們在長夜中，有時生在象中，飲用母親的乳汁，無量無數。有時生在駱駝、馬、牛、驢等各種禽獸之中，飲用母親的乳汁，其數量也是無盡的。
【English Translation】 English version Sky
Essential Collection of Various Sutras, Volume 19 Taisho Tripitaka, Volume 54, No. 2123, Essential Collection of Various Sutras
Essential Collection of Various Sutras, Volume 20
Compiled by Śramaṇa Shi Daoshi of Ximing Temple
Miscellaneous Essentials Section, Thirtieth (This contains thirteen causes): On Describing Intent, On the Cause of Resentful Suffering, On the Eight Sufferings, On the Cause of Insects Dwelling, On the Five Pungent Spices, On the Cause of Sneezing, On the Cause of Excretion, On the Cause of Protecting Purity, On the Cause of Striking the Bell, On the Cause of Entering the Assembly, On the Cause of Signs of Decay, On the Cause of Sleep and Dreams, On the Cause of Miscellaneous Practices
The First Cause: On Describing Intent
The principle of the spirit is inherently silent; it relies on words and expressions to convey meaning. Words and expressions leave no trace; they depend on written characters to complete their sound. Therefore, characters are the footprints of words, and words are the tools for capturing principles. Sound and meaning must align and should not be biased. Thus, the application of writing permeates the universe. Although the traces of brush and ink are numerous, the principles align with the divine intent. However, because the scriptures and treatises are vast and extensive, complete recording is difficult. Records and transmissions are complex, and matters vary in detail. Therefore, to guide all directions and enlighten later learners, the origins and traces of the teachings are completely and clearly prepared, and the sources of worldly instructions are all present. Searching and examining the articles and chapters, calculating and extracting their key points, compiling and arranging the written words, and listing them completely in the previous chapters. The remaining miscellaneous affairs, drawing and guiding to aid the world, those that can be implemented now are explained later. It is hoped that ignorance will gradually be eliminated, and the lamp of the Dharma will shine far and wide.
The Second Cause: On Resentful Suffering
As stated in the Madhyama Agama Sutra: At that time, the World Honored One told the bhikshus: Sentient beings have been revolving in the cycle of birth and death for a long night without beginning, not knowing the fundamental source of suffering. What do you think, bhikshus? If all the grass and trees on this earth were measured with four fingers' width and cut into chips to count the parents you have relied on in the long night of birth and death, even if all the chips were used up, the number of those parents would still not be exhausted. Bhikshus, it is like this: from beginningless time, revolving in the long night of birth and death, not knowing the fundamental source of suffering. The Buddha told the bhikshus: In your cycle of birth and death, the amount of mother's milk you have drunk is more than the Ganges River and the four great oceans. What is the reason for this? In the long night, sometimes you are born as elephants, drinking your mother's milk in immeasurable numbers. Sometimes you are born as camels, horses, cows, donkeys, and various kinds of birds and beasts, and the amount of mother's milk you drink is also endless.
量。汝等長夜棄于塳間。膿血流出亦復如是。或墮地獄畜生餓鬼。髓血流出亦復如是。
佛告諸比丘。汝等長夜輪轉生死。所出身血甚多無數。過於恒水及四大海。汝于長夜曾生象中。或截耳鼻頭尾四足。其血無量。或受馬駝驢牛禽獸類等。斷截耳鼻頭足四體。其血無量。或身壞命終棄于冢間。膿血流出其數無量。或墮地獄畜生餓鬼。身壞命終。其流血出亦復如是。或長夜輪轉生死。喪失父母兄弟姊妹六親知識。或喪失錢財為之流淚。甚多無量。過四大海水。
佛告諸比丘。汝等見諸眾生安隱諸樂。當作是念。我等長夜輪轉生死。亦曾受斯樂其趣無量。或見諸眾生受諸苦惱。當作是念。我昔長夜輪轉生死以來。亦曾受如是之苦。其數無量。或見諸眾生而生恐怖。衣毛為豎。當作是念。我等過去必曾殺生。為傷害者。為惡知識。于無始生死長夜輪轉。不知苦之本際。或見諸眾生愛念歡喜者。當作是念。如是過去世時。必為我等父母兄弟姊妹妻子親屬師友知識。如是長夜生死輪轉。無明所蓋。愛系其頸。故長夜輪轉。不知苦之本際。是故諸比丘。當如是學精勤方便。斷除諸本莫令增長。爾時世尊即說偈言。
一人一劫中 積聚其身骨 常積不腐壞 如毗富羅山 若諸聖弟子 正智見真諦 此
【現代漢語翻譯】 現代漢語譯本：佛說：『你們長久以來被遺棄在墳地之間，膿血流出也是這樣。或者墮入地獄、畜生、餓鬼道，髓血流出也是這樣。』
佛告訴眾比丘：『你們長久以來在生死中輪迴，所流出的身血非常多，數不勝數，超過恒河和四大海。你們在漫長的輪迴中曾經轉生為象，或者被截斷耳鼻頭尾四足，流出的血無數。或者承受馬、駱駝、驢、牛、禽獸等身，被截斷耳鼻頭足四體，流出的血無數。或者身體壞死命終被遺棄在墳地之間，膿血流出的數量無數。或者墮入地獄、畜生、餓鬼道，身體壞死命終，流出的血也是這樣。或者長久以來在生死中輪迴，喪失父母兄弟姐妹六親眷屬，或者喪失錢財為此流淚，非常多，超過四大海水。』
佛告訴眾比丘：『你們看見眾生安穩快樂，應當這樣想：我們長久以來在生死中輪迴，也曾經享受過這樣的快樂，次數無數。或者看見眾生遭受各種苦惱，應當這樣想：我過去長久以來在生死中輪迴，也曾經遭受過這樣的痛苦，次數無數。或者看見眾生感到恐懼，毛髮豎立，應當這樣想：我們過去必定曾經殺生，成為傷害者，成為惡知識，在無始的生死中長久輪迴，不知道痛苦的根源。或者看見眾生愛戀歡喜，應當這樣想：這些人過去世時，必定是我們的父母兄弟姐妹妻子親屬師友知識。這樣長久以來在生死中輪迴，被無明所覆蓋，被愛慾束縛，所以長久以來在輪迴中，不知道痛苦的根源。因此，諸位比丘，應當這樣學習，精勤方便，斷除諸根本，不要讓它增長。』當時，世尊就說了偈語：
『一人在一劫（kalpa）中，積聚其身骨，常常積聚不腐壞，如毗富羅山（Vipula mountain）。如果各位聖弟子，以正智見到真諦，』
【English Translation】 English version: The Buddha said: 'You have been abandoned in burial grounds for a long time, and pus and blood flowed out like that. Or you fell into hell, the animal realm, or the realm of hungry ghosts, and marrow and blood flowed out like that.'
The Buddha told the bhikkhus: 'You have been revolving in birth and death for a long time, and the blood that has flowed from your bodies is very much, countless, exceeding the Ganges River and the four great oceans. In your long cycle of rebirths, you were once born as elephants, and your ears, noses, heads, tails, and four feet were cut off, and the blood that flowed was countless. Or you endured being horses, camels, donkeys, cattle, birds, and beasts, etc., and your ears, noses, heads, feet, and four limbs were cut off, and the blood that flowed was countless. Or your bodies decayed and you died, and you were abandoned in burial grounds, and the amount of pus and blood that flowed out was countless. Or you fell into hell, the animal realm, or the realm of hungry ghosts, and your bodies decayed and you died, and the blood that flowed out was also like that. Or you revolved in birth and death for a long time, losing your parents, siblings, six kinds of relatives, and acquaintances, or losing money and property and shedding tears for it, very much, exceeding the four great oceans.'
The Buddha told the bhikkhus: 'When you see beings in peace and happiness, you should think like this: We have been revolving in birth and death for a long time, and we have also enjoyed such happiness, countless times. Or when you see beings suffering various afflictions, you should think like this: In the past, for a long time, I have been revolving in birth and death, and I have also suffered such pain, countless times. Or when you see beings feeling fear, and their hair standing on end, you should think like this: In the past, we must have killed living beings, becoming the injurers, becoming evil acquaintances, revolving in the beginningless birth and death for a long time, not knowing the root of suffering. Or when you see beings loving and rejoicing, you should think like this: These people in past lives must have been our parents, siblings, spouses, relatives, teachers, friends, and acquaintances. Thus, for a long time, we have been revolving in birth and death, covered by ignorance, bound by love around our necks, so we have been revolving for a long time, not knowing the root of suffering. Therefore, bhikkhus, you should learn in this way, diligently and skillfully, cutting off all the roots, not allowing them to grow.' At that time, the World Honored One spoke the following verse:
'If one person, in one kalpa (kalpa), accumulates the bones of their body, constantly accumulating without decay, like Mount Vipula (Vipula mountain). If all the noble disciples, with right wisdom, see the true meaning,'
苦及苦因 離苦得寂滅 修習八道跡 正向般涅槃 極至於七有 天人來往生 盡一切諸結 究竟於苦邊
佛告諸比丘。眾生無始生死長夜輪轉。不知苦之本際。無有一處不生不死者。如是長夜無始生死。不知苦之本際。亦無有一處。無父母兄弟妻子眷屬宗親師長者。譬如大雨滴泡一生一滅。如是眾生無明所蓋。愛系其頸。長夜輪轉。不知苦之本際。譬如普天大雨洪澍。東西南北無斷絕處。如是四方無量國土。劫成劫壞。如天大雨普雨天下無斷絕處。長夜輪轉。不知苦之本際。譬如擲杖空中。或頭落地。或尾落地。或中落地。如是無始生死長夜輪轉。或墮地獄。或墮畜生。或墮餓鬼。
又正法念經云。爾時夜摩天王。為諸天眾以要言之。于天人中有十六苦。何等十六。天人之中善通所攝。一者中陰苦。二者住胎苦。三者出胎苦。四者悕求食苦。五者怨憎會苦。六者愛別離苦。七者寒熱等苦。八者病苦。九者他給使苦。十者追求營作苦。十一者近惡知識苦。十二者妻子親里衰惱苦。十三者飢渴苦。十四者為他輕毀苦。十五者老苦。十六者死苦。如是十六人中大苦。於人世間。乃至命終及餘眾苦。于生死中不可堪忍。于有為中無有少樂。一切無常一切敗壞。爾時夜摩天王。以偈頌曰。
于
【現代漢語翻譯】 現代漢語譯本： 苦以及苦的起因，在於脫離苦難，證得寂滅。 修習八正道，是通往般涅槃（Parinirvana，完全的涅槃）的正確道路。 最多經歷七次輪迴，在天界和人間往返。 斷盡一切煩惱，最終到達苦的盡頭。
佛陀告訴眾比丘：眾生從無始以來就在生死輪迴中流轉，漫漫長夜，不知苦的根源。沒有一個地方沒有經歷過生與死。就這樣在漫長的無始生死中，不知苦的根源，也沒有一個地方沒有父母兄弟妻子眷屬宗親師長。 譬如大雨滴落，水泡一生一滅。眾生也是如此，被無明所覆蓋，被愛慾束縛，在漫漫長夜中輪迴，不知苦的根源。譬如普天之下大雨傾盆，東西南北沒有停歇之處。如同四方無量國土，經歷劫成劫壞，如同大雨普降天下沒有停歇之處，眾生在漫漫長夜中輪迴，不知苦的根源。譬如將木杖拋向空中，或者頭落地，或者尾落地，或者中間落地。眾生也是如此，在無始生死長夜中輪迴，或者墮入地獄，或者墮入畜生道，或者墮入餓鬼道。
《正法念處經》中說，夜摩天王（Yama，掌管地獄的天神）為諸天眾用簡要的語言說道：在天人和人中，有十六種苦。是哪十六種呢？天人之中，善通所攝：一者，中陰苦（Bardo, 死亡和轉世之間的過渡狀態的痛苦）；二者，住胎苦（suffering of staying in the womb）；三者，出胎苦（suffering of being born）；四者，希求食苦（suffering of seeking food）；五者，怨憎會苦（suffering of meeting with those one hates）；六者，愛別離苦（suffering of separation from loved ones）；七者，寒熱等苦（suffering of cold and heat）；八者，病苦（suffering of illness）；九者，他給使苦（suffering of being at the beck and call of others）；十者，追求營作苦（suffering of striving and working）；十一者，近惡知識苦（suffering of being near evil companions）；十二者，妻子親里衰惱苦（suffering of the decline and distress of wife, children, and relatives）；十三者，飢渴苦（suffering of hunger and thirst）；十四者，為他輕毀苦（suffering of being despised and slandered by others）；十五者，老苦（suffering of old age）；十六者，死苦（suffering of death）。 這十六種是人中大苦。在人世間，乃至生命終結以及其餘的各種痛苦，在生死輪迴中難以忍受。在有為法中沒有絲毫的快樂，一切都是無常的，一切都會敗壞。當時，夜摩天王用偈頌說道：
【English Translation】 English version: Suffering and the cause of suffering, lie in departing from suffering and attaining tranquility. Cultivating the Eightfold Path is the right way towards Parinirvana (complete Nirvana). At most, experiencing seven existences, coming and going between the heavens and the human realm. Exhausting all afflictions, ultimately reaching the end of suffering.
The Buddha told the Bhikkhus (monks): Sentient beings have been revolving in the cycle of birth and death since beginningless time, a long night, not knowing the root of suffering. There is no place that has not experienced birth and death. Thus, in this long night of beginningless birth and death, not knowing the root of suffering, there is also no place without parents, siblings, wives, relatives, kinsmen, teachers, and elders. For example, like raindrops forming bubbles that arise and vanish in an instant. Sentient beings are also like this, covered by ignorance, bound by desire, revolving in the long night, not knowing the root of suffering. For example, like a great rain pouring down across the sky, without ceasing in the east, west, north, and south. Like the immeasurable lands in all directions, experiencing the formation and destruction of kalpas (aeons), like a great rain pouring down across the world without ceasing, sentient beings revolve in the long night, not knowing the root of suffering. For example, like throwing a staff into the air, either the head lands, or the tail lands, or the middle lands. Sentient beings are also like this, revolving in the long night of beginningless birth and death, either falling into hell, or falling into the animal realm, or falling into the realm of hungry ghosts.
Furthermore, the Saddharma-smṛty-upasthāna Sūtra (Right Mindfulness Sutra) says: At that time, Yama (the King of Death), for the assembly of devas (gods), spoke in brief: Among devas and humans, there are sixteen sufferings. What are the sixteen? Among devas and humans, well-understood and included: First, the suffering of the Bardo (intermediate state between death and rebirth); second, the suffering of staying in the womb; third, the suffering of being born; fourth, the suffering of seeking food; fifth, the suffering of meeting with those one hates; sixth, the suffering of separation from loved ones; seventh, the suffering of cold and heat; eighth, the suffering of illness; ninth, the suffering of being at the beck and call of others; tenth, the suffering of striving and working; eleventh, the suffering of being near evil companions; twelfth, the suffering of the decline and distress of wife, children, and relatives; thirteenth, the suffering of hunger and thirst; fourteenth, the suffering of being despised and slandered by others; fifteenth, the suffering of old age; sixteenth, the suffering of death. These sixteen are the great sufferings among humans. In the human world, until the end of life and the remaining various sufferings, are unbearable in the cycle of birth and death. In conditioned phenomena, there is no happiness at all, everything is impermanent, everything will decay. At that time, Yama spoke in verse:
人世界中 有陰皆是苦 有生必歸死 有死必有生 若住于中陰 自業受苦惱 長夜遠行苦 此苦不可說 沒于屎尿中 熱氣之所燒 如是住胎苦 不可得具說 常貪于食味 其心常希望 于味變大苦 此苦不可說 心小常希望 于欲不知足 所受諸苦惱 此苦不可說 怨憎不愛會 猶如大火毒 所生諸苦惱 此苦不可說 于恩愛別離 眾生起大苦 大惡難堪忍 此苦不可說 寒熱大苦畏 生無量種苦 生無量種惡 此苦不可說 病苦害人命 病為死王使 眾生受斯苦 此苦不可說 為他所策使 常無有自在 眾生受斯苦 此苦不可說 愛毒燒眾生 追求受大苦 次第乃至死 此苦不可說 若近惡知識 眾苦常不斷 常受惡道苦 此苦不可說 妻子得衰惱 見則生大苦 出過于地獄 此苦不可說 飢渴自燒身 猶如猛炎火 能壞於身心 此苦不可說 常為輕賤他 親里及知識 生於憂悲苦 此苦不可說 人為老所壓 身羸心意劣 傴僂拄杖行 此苦不可說 人為死所執 從此至他世 是死為大苦 不可得宣說
八苦緣第三
如五王經云。佛為五王說法雲。
【現代漢語翻譯】 現代漢語譯本 在人世間，一切有形之物皆是苦。 凡是有生，必定歸於死亡；有死亡，也必定有新生。 如果停留在中陰（bardo，指死亡到轉世之間的過渡狀態），將因自身業力而承受痛苦煩惱。 漫漫長夜的遠行是苦，這種苦難以言說。 沉沒在屎尿之中，被熱氣所焚燒。 像這樣住胎的痛苦，無法完全述說。 常常貪戀食物的滋味，內心總是充滿希望。 但美味最終會變成巨大的痛苦，這種苦難以言說。 心胸狹小卻常常充滿希望，對於慾望永遠不知滿足。 所承受的各種痛苦煩惱，這種苦難以言說。 怨恨的人相遇，不愛的人相聚，就像巨大的火焰毒藥。 由此產生的各種痛苦煩惱，這種苦難以言說。 與恩愛的人別離，眾生因此生起巨大的痛苦。 巨大的罪惡難以忍受，這種苦難以言說。 寒冷和炎熱帶來的巨大痛苦和恐懼，產生無量種痛苦。 產生無量種罪惡，這種苦難以言說。 疾病的痛苦危害人的性命，疾病是死王的使者。 眾生承受這種痛苦，這種苦難以言說。 被他人驅使，常常沒有自由自在。 眾生承受這種痛苦，這種苦難以言說。 愛慾的毒火焚燒眾生，爲了追求愛慾而承受巨大的痛苦。 直到死亡來臨，這種苦難以言說。 如果親近惡知識（unwholesome spiritual teachers），各種痛苦常常不會斷絕。 常常承受惡道的痛苦，這種苦難以言說。 妻子兒女遭遇衰敗和煩惱，看到這些就會產生巨大的痛苦。 這種痛苦甚至超過地獄之苦，這種苦難以言說。 飢餓和乾渴焚燒自身，就像猛烈的火焰。 能夠摧毀身心，這種苦難以言說。 常常被他人輕視，包括親戚和朋友。 由此產生憂愁和悲傷的痛苦，這種苦難以言說。 人被衰老所壓迫，身體虛弱，心意低劣。 彎腰駝背，拄著枴杖行走，這種苦難以言說。 人被死亡所執掌，從此前往他世。 死亡是巨大的痛苦，無法用言語來宣說。 八苦緣第三 如《五王經》所說。佛為五王說法時說道。
【English Translation】 English version In the human world, all that is form is suffering. Whatever is born must return to death; whatever dies must be born again. If one dwells in the bardo (intermediate state between death and rebirth), one suffers afflictions due to one's own karma. The suffering of a long night's journey is unspeakable. Submerged in excrement and urine, burned by hot air. Such suffering of dwelling in the womb cannot be fully described. Often craving the taste of food, the mind is always full of hope. But the delicious taste eventually turns into great suffering, this suffering is unspeakable. The mind is small but always full of hope, never satisfied with desires. The various sufferings and afflictions endured, this suffering is unspeakable. Meeting those who are hated, gathering with those who are not loved, is like a great fire poison. The various sufferings and afflictions that arise from this, this suffering is unspeakable. Separation from loved ones causes great suffering for sentient beings. Great evil is unbearable, this suffering is unspeakable. The great suffering and fear caused by cold and heat produce countless kinds of suffering. Producing countless kinds of evil, this suffering is unspeakable. The suffering of illness harms human life, illness is the messenger of the King of Death. Sentient beings endure this suffering, this suffering is unspeakable. Being driven by others, often without freedom. Sentient beings endure this suffering, this suffering is unspeakable. The poison of desire burns sentient beings, pursuing desire leads to great suffering. Until death arrives, this suffering is unspeakable. If one is close to unwholesome spiritual teachers (evil knowledge), various sufferings will never cease. Often enduring the suffering of the evil realms, this suffering is unspeakable. When wife and children encounter decline and affliction, seeing this causes great suffering. This suffering even exceeds the suffering of hell, this suffering is unspeakable. Hunger and thirst burn the body, like a raging fire. Able to destroy body and mind, this suffering is unspeakable. Often being despised by others, including relatives and friends. This produces the suffering of sorrow and grief, this suffering is unspeakable. People are oppressed by old age, the body is weak, and the mind is inferior. Hunchbacked, walking with a cane, this suffering is unspeakable. People are seized by death, and from here go to another world. Death is a great suffering, which cannot be expressed in words. The Third Chapter on the Conditions of the Eight Sufferings As stated in the Sutra of the Five Kings. When the Buddha was teaching the Dharma to the Five Kings, he said:
人生在世。常有無量眾苦切身。今粗為汝等略說八苦。何謂八苦。一生苦。二老苦。三病苦。四死苦。五恩愛別苦。六所求不得苦。七怨憎會苦。八憂悲苦。是為八苦也。何謂生苦。人死之時。不知精神趣向何道。未得生處。普受中陰之形。至其三七日中父母和合。便來受胎。一七日如薄酪。二七日如稠酪。三七日如凝蘇。四七日如肉團。五七日肉皰成就。巧風入腹吹其身體。六情開張。在母腹中生藏之下熟藏之上。母啖一杯熱食。灌其身體如入鑊湯。母飲一杯冷水。亦如寒冰切身。母飽之時。迫迮身體痛不可言。母饑之時。腹中了了亦如倒懸。受苦無量。至其滿月欲生之時。頭向產門。劇如兩石峽山。欲生之時。母危父怖。生墮草上。身體細軟。草觸其身如履刀劍。忽然失聲大呼。此是苦不。諸人咸言。此是大苦。
何謂老苦。謂父母養育至年長大。自用強健。擔輕負重不自裁量。寒熱失度。年老頭白齒落。目視瞍𥆨。耳聽不聰。盛去衰至。皮緩面皺。百節疼痛。行步苦極。坐起呻吟。憂悲心惱。識神轉滅。便旋即忘。命日促盡。言之流涕。坐起須人。此是苦不。答曰大苦。
何謂病苦。人有四大和合而成。一大不調百一病生。四大不調。四百四病同時俱作。地大不調舉身沉重。水大不調舉身膀腫。火
【現代漢語翻譯】 現代漢語譯本： 人生在世，常常有無量眾多的苦難加諸于身。現在我大概為你們略說八種苦難。什麼是八苦呢？一是生苦，二是老苦，三是病苦，四是死苦，五是恩愛別離苦，六是所求不得苦，七是怨憎相會苦，八是憂愁悲傷苦。這就是所謂的八苦。
什麼叫做生苦呢？人在臨死的時候，不知道自己的精神將要往向何處。在還沒有得到投生之處時，普遍承受中陰身（Bardo body）的形體。到了（死後）第三個七天之中，如果父母行房，便來受胎。第一個七天，（胎兒）像稀薄的酪漿；第二個七天，像濃稠的酪漿；第三個七天，像凝固的酥油；第四個七天，像肉團；第五個七天，肉皰形成。這時，巧風進入腹中吹動身體，六根（Six roots）開始發育。在母親的腹中，位於生藏之下，熟藏之上。母親吃一杯熱的食物，灌注到胎兒身體上，就像進入沸騰的鍋中一樣。母親喝一杯冷水，也像寒冰切割身體一樣。母親吃飽的時候，胎兒在腹中受到擠壓，疼痛難忍。母親飢餓的時候，胎兒在腹中空空蕩蕩，也像倒懸一樣。所受的痛苦無法衡量。等到滿月將要出生的時候，頭朝向產門，感覺就像兩座山擠壓。將要出生的時候，母親危急，父親恐懼。胎兒生下來掉在草上，身體細嫩柔軟，草碰到身體就像踩在刀劍上一樣。忽然失聲大哭。這是苦嗎？眾人回答說：『這是大苦。』
什麼叫做老苦呢？父母養育我們長大，到了壯年，自以為強壯，搬運輕的東西，揹負重的東西，不自我衡量，寒冷暑熱不注意。年老了，頭髮變白，牙齒脫落，眼睛昏花，耳朵聽不清。壯盛的時期過去，衰老的時期到來，面板鬆弛，面容皺紋。渾身關節疼痛，行走艱難，坐立不安，憂愁悲傷，心煩意亂。意識逐漸消退，轉眼就忘。壽命一天天減少，說起來就流眼淚。坐著、站著都需要人扶持。這是苦嗎？回答說：『這是大苦。』
什麼叫做病苦呢？人的身體由地、水、火、風四大（Four elements）和合而成。一大不調，就會產生一百零一種疾病；四大不調，就會同時產生四百零四種疾病。地大不調，全身感覺沉重；水大不調，全身感覺腫脹；火大
【English Translation】 English version: Living in this world, people often experience countless sufferings. Now, I will briefly explain the eight sufferings to you. What are the eight sufferings? First is the suffering of birth, second is the suffering of aging, third is the suffering of sickness, fourth is the suffering of death, fifth is the suffering of separation from loved ones, sixth is the suffering of not obtaining what one seeks, seventh is the suffering of encountering those one hates, and eighth is the suffering of sorrow and grief. These are the so-called eight sufferings.
What is the suffering of birth? When a person is dying, they do not know where their spirit will go. Before obtaining a place to be born, they universally experience the form of the Bardo body (中陰身). When the parents have intercourse during the third seven-day period (after death), the being comes to receive a womb. In the first seven days, (the fetus) is like thin yogurt; in the second seven days, it is like thick yogurt; in the third seven days, it is like solidified ghee; in the fourth seven days, it is like a lump of flesh; in the fifth seven days, the flesh bubble is formed. At this time, the skillful wind enters the abdomen and blows the body, and the six roots (六根) begin to develop. In the mother's womb, it is located below the raw organs and above the cooked organs. When the mother eats a cup of hot food, it pours onto the fetus's body as if entering a boiling pot. When the mother drinks a cup of cold water, it is like ice cutting the body. When the mother is full, the fetus is squeezed in the abdomen, causing unbearable pain. When the mother is hungry, the fetus feels empty in the abdomen, as if hanging upside down. The suffering experienced is immeasurable. When the full month arrives and birth is imminent, the head faces the birth canal, feeling like two mountains are squeezing together. When about to be born, the mother is in danger, and the father is fearful. The fetus is born and falls onto the grass, its body delicate and soft, and the grass touching its body feels like treading on knives and swords. Suddenly, it cries out loudly. Is this suffering? The people all say: 'This is great suffering.'
What is the suffering of aging? Parents raise us to adulthood, and when we reach adulthood, we think we are strong, carrying light things and bearing heavy things, without self-assessment, and not paying attention to cold and heat. When we are old, our hair turns white, our teeth fall out, our eyes become dim, and our ears cannot hear clearly. The period of vigor passes, and the period of decline arrives, the skin loosens, and the face wrinkles. The joints of the whole body ache, walking is difficult, sitting and standing are uneasy, and there is worry, sorrow, and mental distress. Consciousness gradually fades, and we forget things in an instant. Life is decreasing day by day, and we shed tears when we talk about it. Sitting and standing require assistance. Is this suffering? They answer: 'This is great suffering.'
What is the suffering of sickness? The human body is composed of the four great elements (四大): earth, water, fire, and wind. If one element is out of balance, one hundred and one diseases will arise; if all four elements are out of balance, four hundred and four diseases will arise simultaneously. If the earth element is out of balance, the whole body feels heavy; if the water element is out of balance, the whole body feels swollen; if the fire
大不調舉身蒸熱。風大不調舉身掘強。百節苦痛。猶被杖楚。四大進退手足不任。氣力虛竭坐起須人。口燥唇燋。筋斷鼻坼。目不見色耳不聞音。不凈流出。身臥其上。心懷苦惱。言趣悲哀。六親在側晝夜看視。初不休息。肴膳美食入口皆苦。此是苦不。答曰。實是大苦。
何謂死苦。人死之時。四百四病同時俱作。四大欲散魂神不安。欲死之時。刀風解形無處不痛。白汗流出兩手摸空。室家內外在其左右。憂悲涕泣痛徹骨髓。不能自勝。死者去之。風逝氣絕。火滅身冷。風光失次。魂靈去矣。身體侹直無所復知。旬日之間肉壞血流。膀脹爛臭甚不可近。棄之曠野眾鳥啖食。肉盡骨幹髑髏異處。此是苦不。答言。實是大苦。何謂恩愛別苦。謂室家內外兄弟妻子。共相戀慕。一朝破亡為人抄劫。各自分張。父東子西母南女北。非唯一處。為人奴婢各自悲呼。心肉斷絕。窈窈冥冥無有相見之期。此是苦不。答言。實是大苦。
何謂所求不得苦。家內錢財。散用追求大官吏民。望得富貴。勤苦求之不止會遇。得之而作邊境令長。未經幾時。貪取民物。為人告言。一朝有事檻車立待。欲殺之時。憂苦無量。不知死活何日。此是苦不。答言。實是大苦。
何謂怨憎會苦。世人薄俗共居愛慾之中。爭不急之事。
【現代漢語翻譯】 現代漢語譯本 大種（四大元素）不調，全身如被蒸烤般灼熱。風大不調，全身僵硬抽搐。渾身關節疼痛，如同遭受鞭打。四大分離，手腳不能動彈。氣力虛弱衰竭，坐立都需要別人扶助。口乾舌燥，嘴唇乾裂。筋脈斷裂，鼻孔塌陷。眼睛看不見東西，耳朵聽不見聲音。污穢之物流出，身體躺在上面。心中充滿痛苦煩惱，言語充滿悲傷。親人在旁日夜看護，片刻不得休息。即使是美味佳餚，吃進嘴裡也覺得苦澀。這是苦嗎？回答：確實是大苦。
什麼是死苦？人在臨死的時候，四百零四種疾病同時發作。四大將要分離，魂魄神識不得安寧。臨死之時，刀風解體，沒有一處不痛。冷汗直流，兩手在空中亂抓。家人在身旁內外，憂愁悲傷哭泣，痛苦徹入骨髓，無法自持。死去的人離去，風停止，氣息斷絕。火滅了，身體冰冷。風光不再，魂靈離開了。身體僵直，什麼都不知道了。幾天之內，肉腐爛流血。腫脹腐爛惡臭，非常難聞。被丟棄在荒野，被眾鳥啄食。肉被吃盡，只剩下骨頭，頭顱散落在不同的地方。這是苦嗎？回答：確實是大苦。
什麼是恩愛別離苦？指家人、兄弟、妻子，彼此愛戀不捨。一旦遭遇變故，被人抄家搶劫，各自離散。父親向東，兒子向西，母親向南，女兒向北，分散在不同的地方。淪為奴婢，各自悲傷哭泣，心如刀絞。遙遙無期，沒有相見之日。這是苦嗎？回答：確實是大苦。
什麼是求不得苦？家裡的錢財，用來追求官位，希望得到富貴。辛勤追求卻不能如願。即使當上了邊境小官，沒過多久，因為貪污百姓財物，被人告發。一旦出事，囚車就在等著。面臨被殺的危險，憂愁痛苦無量，不知道哪天會死。這是苦嗎？回答：確實是大苦。
什麼是怨憎相會苦？世人庸俗，共同生活在愛慾之中，爭奪不重要的事情。
【English Translation】 English version The great elements (Mahabhuta) are imbalanced, the whole body feels hot as if being steamed. The wind element is imbalanced, the whole body becomes stiff and convulses. All the joints ache, as if being beaten with a stick. The four great elements separate, the hands and feet cannot move. Strength is exhausted, one needs help to sit or stand. The mouth is dry, the lips are parched. Tendons break, the nose collapses. The eyes cannot see, the ears cannot hear. Impurities flow out, the body lies upon them. The heart is filled with suffering and distress, words are filled with sorrow. Relatives are at the side, watching day and night, without rest. Even delicious food tastes bitter in the mouth. Is this suffering? The answer: Indeed, it is great suffering.
What is the suffering of death? At the time of death, the four hundred and four diseases arise simultaneously. The four great elements are about to separate, the soul and spirit are uneasy. At the time of death, the wind of the knife dismembers the body, there is no place without pain. Cold sweat flows out, both hands grope in the air. Family members are around, inside and outside the room, grieving and weeping, the pain penetrates the bones, one cannot control oneself. The dying person departs, the wind ceases, breath is cut off. The fire is extinguished, the body is cold. Glory is lost, the soul departs. The body is stiff, one knows nothing more. Within days, the flesh decays and blood flows. Swollen, rotten, and foul-smelling, it is unbearable to approach. Abandoned in the wilderness, eaten by birds. The flesh is gone, only bones remain, the skull lies in a different place. Is this suffering? The answer: Indeed, it is great suffering.
What is the suffering of separation from loved ones? It refers to family members, brothers, and wives, who are mutually attached and reluctant to part. Once disaster strikes, the home is looted, and they are scattered. The father goes east, the son goes west, the mother goes south, the daughter goes north, scattered in different places. Reduced to slaves, each weeps in sorrow, the heart is torn apart. Distant and obscure, there is no hope of meeting again. Is this suffering? The answer: Indeed, it is great suffering.
What is the suffering of not obtaining what one seeks? One uses family wealth to pursue official positions, hoping to gain wealth and status. One strives diligently but cannot fulfill the wish. Even if one becomes a minor official in a border region, before long, due to greed for the people's property, one is reported. Once something happens, the prison cart awaits. Facing the danger of being killed, one suffers immeasurable sorrow, not knowing when one will die. Is this suffering? The answer: Indeed, it is great suffering.
What is the suffering of meeting with those one hates? Worldly people are vulgar, living together in the midst of love and desire, contending over unimportant matters.
更相殺害。遂成大怨。各自相避隱藏無地。各磨刀錯箭挾弓持杖。恐畏相見。會遇狹道相逢。張弓澍箭兩刃相向。不知勝負是誰。當爾之時怖畏無量。此是苦不。答言。實是大苦。
何謂憂悲苦惱。謂人生在世。長命者乃至百歲。短命者胞胎傷墮。長命之者。與其百歲。夜消其半。餘年五十。在其酒醉疾病。不知作人減少五歲。小時愚癡。至年十五未知禮義。年過八十。志鈍無智。耳聾目冥。無有法則。復減二十。年已九十。年過余有。十歲之中多諸憂愁。天下欲亂時亦愁。天下旱時亦愁。天下大水亦愁。天下大霜亦愁。天下不熟亦愁。家室內外多諸疾病亦愁。持家財物治生。恐失亦愁。官家百調未輸亦愁。家人遭官系閉牢獄。未知出期亦愁。兄弟遠行未歸亦愁。居家窮寒無有衣食亦愁。比舍村落有事亦愁。社稷不辦亦愁。室家死亡。無有財物殯葬亦愁。至春種作無有犛牛亦愁。如是種種憂悲。無有樂時。至其節日共相集聚。應當歡樂。方共悲啼相向。此是苦不。答曰。實是大苦。
又金色王經云。有一天女。向金色王而說偈言。
何法名為苦 所謂貧窮是 何苦最為重 所謂貧窮苦 死苦與貧窮 二苦等無異 寧當受死苦 不用貧窮生
蟲寓緣第四
如禪秘要經云。復
【現代漢語翻譯】 現代漢語譯本： 互相殘殺，最終釀成巨大的仇恨。人們各自躲避隱藏，無處容身。各自磨刀擦箭，拿著弓箭和棍杖，害怕相見。如果狹路相逢，便會張弓搭箭，刀刃相向，不知勝負如何。在那樣的時刻，恐懼無量。這是苦嗎？回答說：確實是大苦。
什麼是憂愁悲傷苦惱？說的是人生在世，長壽的能活到一百歲，短命的則在母胎中就夭折。長壽的人，即使活到一百歲，夜晚就消耗掉一半的時間，剩下五十年。在喝酒、生病、不省人事中又減少五年。小時候愚昧無知，到十五歲還不知道禮義。年過八十，頭腦遲鈍，沒有智慧，耳聾眼花，沒有法則約束，又減少二十年。到了九十歲，剩下的十年中又充滿憂愁。天下將要動亂時也愁，天下乾旱時也愁，天下發大水時也愁，天下降大霜時也愁，天下收成不好時也愁。家室內外多病也愁。操持家業，害怕失去財產也愁。官府的賦稅沒有繳納也愁。家人被官府關進監獄，不知道何時才能出來也愁。兄弟遠行未歸也愁。居家貧寒，沒有衣食也愁。鄰里鄉村有事也愁。祭祀社神沒有辦好也愁。家人死亡，沒有財物辦理喪事也愁。到了春天要播種，沒有耕牛也愁。像這樣種種憂愁悲傷，沒有快樂的時候。到了節日大家聚集在一起，本應該歡樂，卻相對悲啼。這是苦嗎？回答說：確實是大苦。
又《金色王經》說，有一天女向金色王（Jinse Wang）說了這樣一段偈語：
『什麼法被稱為苦？ 所謂貧窮就是。 什麼苦最為沉重？ 所謂貧窮的苦。 死亡的苦與貧窮， 兩種苦沒有差別。 寧願承受死亡的苦， 也不願貧窮地活著。』
蟲寓緣第四
如《禪秘要經》所說。
【English Translation】 English version: They kill each other, eventually leading to great hatred. People avoid and hide from each other, finding nowhere to go. They sharpen their knives and arrows, holding bows and staffs, fearing to meet. If they meet on a narrow path, they will draw their bows and shoot arrows, with blades facing each other, not knowing who will win or lose. At that time, there is immeasurable fear. Is this suffering? The answer is: It is indeed great suffering.
What is sorrow, grief, suffering, and distress? It refers to people living in the world, the long-lived reaching a hundred years, and the short-lived dying in the womb. The long-lived, even reaching a hundred years, spend half of their time in the night, leaving fifty years. In drunkenness and illness, and being unconscious, they lose another five years. In childhood, they are ignorant, and until the age of fifteen, they do not know propriety. After eighty, their minds are dull, without wisdom, their ears are deaf, and their eyes are blind, without rules to follow, losing another twenty years. At ninety, the remaining ten years are filled with worries. They worry when the world is about to be in turmoil, they worry when there is a drought, they worry when there is a great flood, they worry when there is a great frost, they worry when there is a bad harvest. They worry about many illnesses inside and outside the home. They worry about managing the household and fearing the loss of property. They worry about unpaid taxes to the government. They worry about family members being imprisoned by the government, not knowing when they will be released. They worry about brothers traveling far away and not returning. They worry about living in poverty, without clothing or food. They worry about matters in the neighborhood and village. They worry about not properly performing sacrifices to the local deities. They worry about the death of family members and not having the means to arrange funerals. They worry about not having oxen for plowing in the spring. Like this, there are all kinds of sorrows and grief, with no time for joy. When festivals arrive and everyone gathers together, they should be happy, but instead, they weep facing each other. Is this suffering? The answer is: It is indeed great suffering.
Furthermore, the Jinse Wang Sutra says that a heavenly maiden spoke the following verse to King Jinse (Jinse Wang):
'What dharma is called suffering? It is poverty. What suffering is the heaviest? It is the suffering of poverty. The suffering of death and poverty, These two sufferings are no different. Rather endure the suffering of death, Than live in poverty.'
Chapter Four: The Allegory of the Insects
As stated in the Chan Mi Yao Jing.
次舍利弗。若行者入禪定時。欲覺起貪淫風。動四百四脈。從眼至身根。一時動搖。諸情閉塞。動於心風。使心顛狂。因是發狂鬼魅所著。晝夜思欲如救頭然。當疾治之。治之法者。教此行者觀子藏。子藏者。在生藏下熟藏之上。九十九重膜。如死豬胞。四百四脈從於子藏。猶如樹根。佈散諸根如盛屎囊。一千九百節似芭蕉葉。八十戶蟲圍繞周匝。一百四脈。及以子藏。猶如馬腸。直至產門如臂釧形。團圓大小。上圓下尖。狀如貝齒。九十九重。一一重間有四百四蟲。一一蟲有十二頭十二口。人飲水時水精入脈。佈散諸蟲。入毗羅蟲頂。直至產門。半月半月出不凈水。諸蟲各吐猶如敗膿入九十蟲口中。從十二蟲六竅中出。如敗絳汁。復有諸蟲細于秋毫。遊戲其中。諸男子等宿惡罪故。四百四脈。從眼根佈散四支流注諸腸。至生藏下熟藏之上。肺脾腎脈。于其兩邊。各有六十四蟲。各十二頭。亦十二口。婉綣相著狀如指環。盛青色膿如野豬精。臭惡叵堪。至藏陰處分為三支。二九在上如芭蕉葉。有十千二百脈。一一脈中生於風蟲。細若秋毫。似毗蘭多鳥嘴。諸蟲中生筋色蟲(此蟲形體似筋連持子藏能動諸脈吸精出入男蟲青白女蟲紅赤)七萬八千共相纏裹。狀如蠡環。似瞿師羅鳥眼。九十八脈。上衝於心乃至頂髻。諸男子
等。眼觸於色。風動心相。四百四脈為風所使。動轉不停。八十戶蟲一時張口。眼出諸膿流注諸脈。乃至蟲頂諸蟲崩動。狂無所知觸前女根。男精青白是諸蟲淚。女精黃赤是諸蟲膿。九十八使所熏修法。八十戶蟲。地水火風之所動作。佛告舍利弗。若有四眾著慚愧衣。服慚愧藥。欲求解脫度世苦者。當學此法如飲甘露。學此法者。想前子藏乃至女根。男子身份。大小諸蟲。張口豎牙瞋目吐膿。以手反之。置左膝端。數息令定。一千九百九十九過觀。此想成已置右膝端。如前觀之。復以手反之。用覆頭上。令此諸蟲眾不凈物先適兩眼。耳鼻及口無處不至。見此事已。於好女色及好男色。乃至天子天女。若眼視之如見癩人。那利瘡蟲。如地獄箭半多羅鬼神狀。如阿鼻地獄猛火熱焰。應當諦觀自身他身。是欲界一切眾生身份不凈。皆悉如是。舍利弗。汝今知不。眾生身根根本種子。悉不清凈不可具說。但當數息一心觀之。若服此藥。是大丈夫天人之師調御人主。免欲淤泥。不為欲水恩愛大河之所漂沒。淫泆不祥幻色妖鬼之所嬈害。當知是人未出生死。其身香潔如優波羅。人中香象龍王力士。摩醯首羅所不能及。大力丈夫天人所敬。佛告舍利弗。汝好受持為四眾說。慎勿忘失。時舍利弗及阿難等。聞佛所說歡喜奉行。
【現代漢語翻譯】 現代漢語譯本 等等。眼睛接觸到顏色（色，指外在的形態）。風擾動內心的表象（心相，指內心的活動）。四百四條脈絡被風所驅使，不停地動轉。八十種蟲子一時張開嘴巴，眼睛流出各種膿液注入各個脈絡，甚至蟲子頭頂的各種蟲子崩裂蠕動。狂亂而失去知覺，觸碰到前面的女陰（女根，指女性生殖器官）。男性的精液青白色，是各種蟲子的眼淚；女性的精液黃紅色，是各種蟲子的膿液。這是被九十八種煩惱（九十八使，佛教術語，指九十八種煩惱）所薰染修習的（結果）。八十種蟲子，是地、水、火、風四大元素所動作的結果。佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）：如果四眾弟子（四眾，指比丘、比丘尼、優婆塞、優婆夷）穿著慚愧的衣服，服用慚愧的藥物，想要求解脫，度過世間的苦難，應當學習這種方法，如同飲用甘露（甘露，指天上的美味飲料）。學習這種方法的人，觀想前面的子宮（子藏，指子宮）乃至女陰，男性的生殖器官，大小各種蟲子，張開嘴巴，豎起牙齒，怒目而視，吐出膿液，用手反轉過來，放置在左膝的末端，數呼吸使心安定。一千九百九十九次地觀察。這種觀想成就之後，放置在右膝的末端，像之前那樣觀察。再用手反轉過來，覆蓋在頭上，讓這些蟲子和各種不凈之物首先接觸兩眼，耳朵、鼻子和嘴巴沒有地方不到達。見到這件事之後，對於美好的女色和美好的男色，乃至天子天女，如果眼睛看到他們，就像看到麻風病人，那利瘡蟲（那利瘡蟲，一種寄生蟲），像地獄的箭，半多羅鬼神（半多羅鬼神，一種惡鬼）的形狀，像阿鼻地獄（阿鼻地獄，佛教中最底層的地獄）猛烈的火焰。應當仔細地觀察自身和他人之身，這是欲界（欲界，佛教三界之一，指有情眾生有情慾的生存世界）一切眾生的身體都是不乾淨的，全都像這樣。舍利弗，你現在知道嗎？眾生身根的根本種子，全都不清凈，不可一一詳說。只要數呼吸，一心觀想。如果服用這種藥，就是大丈夫，天人的老師，調御人主（調御人主，指能夠調伏和引導眾生的人），免於慾望的淤泥，不被慾望之水和恩愛大河所漂沒，不被淫蕩邪惡的幻色妖鬼所迷惑侵害。應當知道這個人還沒有脫離生死，他的身體香潔如同優波羅（優波羅，一種蓮花），是人中的香象（香象，指具有香氣的大象），龍王力士，摩醯首羅（Maheśvara，印度教主神濕婆的別稱）所不能及的。是大力丈夫，天人所敬。佛告訴舍利弗，你要好好地受持，為四眾弟子宣說，千萬不要忘記。當時，舍利弗和阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）等，聽了佛所說，歡喜地信受奉行。
【English Translation】 English version Etc. The eye contacts form (色, refers to external appearance). The wind stirs the mental image (心相, refers to mental activity). The four hundred and four meridians are driven by the wind, moving and turning without stopping. Eighty types of worms simultaneously open their mouths, and various pus flows from the eyes, pouring into the various meridians, even the various worms on the tops of the worms collapse and wriggle. Distracted and losing awareness, touching the female genitalia (女根, refers to female reproductive organs). Male semen is bluish-white, which is the tears of the various worms; female semen is yellowish-red, which is the pus of the various worms. This is what is cultivated and practiced by the ninety-eight afflictions (九十八使, Buddhist term, refers to ninety-eight kinds of afflictions). The eighty types of worms are the result of the actions of the four great elements of earth, water, fire, and wind. The Buddha told Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom): If the fourfold assembly (四眾, refers to monks, nuns, laymen, and laywomen) wears clothes of shame and takes medicine of shame, wanting to seek liberation and cross over the suffering of the world, they should learn this method, like drinking nectar (甘露, refers to a delicious heavenly drink). Those who learn this method should contemplate the womb (子藏, refers to the uterus) and even the female genitalia, the male reproductive organs, various worms large and small, opening their mouths, raising their teeth, glaring angrily, and spitting out pus, turning them over with their hands, placing them on the end of the left knee, and counting breaths to calm the mind. Observe this one thousand nine hundred and ninety-nine times. After this contemplation is accomplished, place it on the end of the right knee and observe it as before. Then turn it over with your hands and cover it on your head, allowing these worms and various impure things to first touch the two eyes, and there is no place that the ears, nose, and mouth do not reach. After seeing this, if the eyes see beautiful female forms and beautiful male forms, even celestial beings, they should be seen as lepers, Nali worms (那利瘡蟲, a type of parasite), like the arrows of hell, the shape of a half-Tara ghost (半多羅鬼神, a type of evil ghost), like the fierce flames of Avīci hell (阿鼻地獄, the lowest level of hell in Buddhism). One should carefully observe one's own body and the bodies of others, that the bodies of all sentient beings in the desire realm (欲界, one of the three realms in Buddhism, refers to the world where sentient beings have desires) are impure, and all are like this. Śāriputra, do you know now? The fundamental seeds of the roots of sentient beings' bodies are all impure and cannot be fully described. Just count breaths and contemplate with one mind. If one takes this medicine, one is a great man, a teacher of gods and humans, a tamer of people (調御人主, refers to someone who can tame and guide sentient beings), free from the mud of desire, not drowned by the water of desire and the great river of love, and not confused and harmed by the lascivious and evil illusions of demonic ghosts. One should know that this person has not yet escaped birth and death, and his body is fragrant and pure like an Utpala (優波羅, a type of lotus), a fragrant elephant (香象, refers to an elephant with fragrance) among humans, a dragon king warrior, and Maheśvara (摩醯首羅, another name for the Hindu god Shiva) cannot reach him. He is a mighty man, respected by gods and humans. The Buddha told Śāriputra, you should uphold this well and speak it for the fourfold assembly, and do not forget it. At that time, Śāriputra and Ānanda (阿難, one of the Buddha's ten great disciples, known as the foremost in hearing) and others, hearing what the Buddha said, joyfully accepted and practiced it.
又正法念經云。比丘修行者。如實見身。從頭至足循身觀察。彼以聞慧或以天眼。髑髏內自有蟲行。名曰腦行。遊行骨內生於腦中。或行或住。當食此腦。復有諸蟲住髑髏中。若行若食。還食髑髏。復有發蟲。住于骨外食于髮根。以蟲瞋故令發墮落。復有耳蟲。住在耳中食耳中肉。以蟲瞋故令人耳痛。或令耳聾。復有鼻蟲。住在鼻中食鼻中肉。以蟲瞋故。能令其人飲食不美。腦涎流下。以蟲食腦涎。是故令人飲食不美。復有脂蟲生在脂中。住于脂中常食人脂。以蟲瞋故令人頭痛。復有續蟲生於節間。有名身蟲住入人牙。以蟲瞋故令人脈痛。猶如針刺。復有諸蟲名曰食涎。住舌根中。以蟲瞋故令人口燥。復有諸蟲名曰牙根䖝。住于牙根。以蟲瞋故令人牙疼。復有諸蟲名歐吐蟲。以食違故多生歐吐。是名內修行者循身觀。是十種蟲住于頭中。或以聞慧。或以天眼。初觀咽喉有蟲名曰食涎。齟嚼食時。猶如歐吐。涎唾和雜。欲咽之時與腦涎合。喉中涎蟲共食此食。以自活命。若蟲增長令人嗽病。若多食膩。或多食垢。或食熏食。或食醋食。或食冷食。蟲則增長。令人咽喉生於病疾。
復以聞慧。或以天眼。見消唾蟲住咽喉中。若人不食如上膩等。蟲則安隱能消于唾。於十脈中流出美味。安隱受樂。若人多唾蟲則得病。
【現代漢語翻譯】 現代漢語譯本 《正法念處經》又說，比丘修行者，如實地觀察自身，從頭到腳仔細觀察。他們通過聽聞佛法獲得的智慧，或者通過天眼，可以看到頭蓋骨內有蟲子在爬行，這些蟲子被稱為『腦行』（寄生於腦部的蟲）。它們在骨頭內部，大腦之中，或爬行，或停留，以啃食大腦為生。還有各種各樣的蟲子住在頭蓋骨中，或爬行，或啃食，反過來啃食頭蓋骨。還有發蟲，住在骨頭外面，啃食髮根。因為蟲子的嗔怒，導致頭髮脫落。還有耳蟲，住在耳朵里，啃食耳朵里的肉。因為蟲子的嗔怒，使人耳朵疼痛，甚至導致耳聾。還有鼻蟲，住在鼻子里，啃食鼻子里的肉。因為蟲子的嗔怒，使人飲食沒有味道，腦部的粘液流下來。因為蟲子啃食腦部的粘液，所以使人飲食沒有味道。還有脂蟲，生長在脂肪中，住在脂肪中，經常啃食人的脂肪。因為蟲子的嗔怒，使人頭痛。還有續蟲，生長在關節之間。還有一種蟲子叫做身蟲，住在人的牙齒里。因為蟲子的嗔怒，使人脈搏疼痛，猶如針刺。還有各種各樣的蟲子，叫做食涎（以口水為食的蟲），住在舌根中。因為蟲子的嗔怒，使人口乾舌燥。還有各種各樣的蟲子，叫做牙根蟲，住在牙根里。因為蟲子的嗔怒，使人牙疼。還有各種各樣的蟲子，叫做嘔吐蟲。因為飲食不當，容易產生嘔吐。這叫做內在的修行者循身觀察。這十種蟲子住在頭部。或者通過聽聞佛法獲得的智慧，或者通過天眼。首先觀察咽喉，有一種蟲子叫做食涎（以口水為食的蟲）。咀嚼食物的時候，好像要嘔吐一樣，口水和食物混合在一起，想要吞嚥的時候和腦部的粘液混合在一起，喉嚨中的涎蟲一起啃食這些食物，以此來維持生命。如果蟲子增長，使人得咳嗽病。如果吃太多油膩的食物，或者吃太多污垢，或者吃熏製的食物，或者吃醋，或者吃冷的食物，蟲子就會增長，使人的咽喉產生疾病。 又通過聽聞佛法獲得的智慧，或者通過天眼，看到消唾蟲住在咽喉中。如果人不吃上面說的油膩等食物，蟲子就會安穩，能夠消化口水，從十條脈絡中流出美味，安穩地享受快樂。如果人經常吐口水，蟲子就會生病。
【English Translation】 English version Furthermore, the Zheng Fa Nian Chu Jing (Sutra on the Establishment of Right Mindfulness) states: A bhikshu (Buddhist monk) practitioner, truthfully observes the body, examining it from head to toe. Through wisdom gained from hearing the Dharma or through divine eye (tian yan), they can see that within the skull, there are worms crawling, called 『brain-walkers』 (nao xing) (worms that parasitize the brain). They reside within the bones, inside the brain, either crawling or staying, feeding on the brain. There are also various worms dwelling in the skull, either crawling or feeding, in turn feeding on the skull. There are also hair worms, dwelling outside the bones, feeding on the hair roots. Because of the worms』 anger, it causes hair to fall out. There are also ear worms, dwelling in the ears, feeding on the flesh in the ears. Because of the worms』 anger, it causes ear pain, even leading to deafness. There are also nose worms, dwelling in the nose, feeding on the flesh in the nose. Because of the worms』 anger, it can cause a person to lose their appetite, and brain mucus to flow down. Because the worms feed on the brain mucus, it causes a person to lose their appetite. There are also fat worms, growing in the fat, dwelling in the fat, constantly feeding on human fat. Because of the worms』 anger, it causes headaches. There are also continuation worms, growing between the joints. There is also a type of worm called body worm (shen chong), dwelling in human teeth. Because of the worms』 anger, it causes pulse pain, like being pricked by needles. There are also various worms, called saliva-eaters (shi xian) (worms that feed on saliva), dwelling in the root of the tongue. Because of the worms』 anger, it causes the mouth to become dry. There are also various worms, called tooth-root worms, dwelling in the tooth roots. Because of the worms』 anger, it causes toothaches. There are also various worms, called vomit worms. Because of improper diet, it easily causes vomiting. This is called the inner practitioner observing the body. These ten types of worms dwell in the head. Either through wisdom gained from hearing the Dharma or through divine eye (tian yan). First, observe the throat, there is a worm called saliva-eater (shi xian) (worms that feed on saliva). When chewing food, it is as if one is about to vomit, saliva and food are mixed together, and when one wants to swallow, it mixes with the brain mucus, and the saliva worms in the throat together feed on this food, using it to sustain their lives. If the worms grow, it causes a person to get a cough. If one eats too much greasy food, or eats too much filth, or eats smoked food, or eats vinegar, or eats cold food, the worms will grow, causing diseases in the throat. Furthermore, through wisdom gained from hearing the Dharma or through divine eye (tian yan), one sees that saliva-digesting worms dwell in the throat. If a person does not eat the greasy foods mentioned above, the worms will be peaceful, able to digest saliva, and delicious flavors will flow out from the ten meridians, peacefully enjoying happiness. If a person frequently spits, the worms will become sick.
以蟲病故則吐冷沫。故胸中成病。
復以聞慧。或以天眼。觀于吐蟲住人身中。住於十脈流注之處。若人食時如是之蟲。從下脈中踴身上行。至咽喉中即令人吐。生於五種歐吐。一風吐。二癊吐。三唾吐。四雜吐。五蠅吐。若蟲安隱。則于胃口順入腹中。
復以聞慧。或以天眼。見蠅食不凈故。蠅入咽喉中令吐蟲。動則便大吐。
復以聞慧。或以天眼。見醉味蟲行於舌端。乃至令脈于其中間。或行或住。微細無足。若食美食。蟲則昏醉增長。若食不美蟲則痿弱。若我不食。醉蟲則病不得安隱。
復以聞慧。或以天眼。見放逸蟲住于頂上。若至腦門令人疾病。若至頂上令人生瘡。若至咽喉。猶如蟻子滿咽喉中。若住本處病則不生。
復以聞慧。或以天眼。見六味蟲所食嗜味者我亦貪嗜。隨此味蟲。所不嗜者我亦不便。若得熱病。蟲亦先得如是熱病。以是過故。令于病人所食不美。無有食味。
復以聞慧。或以天眼。見抒氣蟲。以瞋恚故食腦作孔。或咽喉痛。或咽喉塞。生於死苦。此抒氣蟲。共咽喉中一切諸蟲。皆悉撩亂生諸痛惱。此抒氣蟲常為唾覆。其蟲短小有面有足。
復以聞慧。或以天眼。見憎味蟲。住于頭下咽喉根中。云何此蟲為我病惱。或作安隱。彼見此蟲。憎疾
【現代漢語翻譯】 現代漢語譯本： 如果因為蟲病的原因，就會吐出冷沫，因此胸中會形成疾病。
再通過聽聞智慧，或者通過天眼，觀察到吐出的蟲子住在人的身體中，住在十條脈絡流注的地方。如果人進食的時候，這些蟲子就會從下方的脈絡中踴躍向上，到達咽喉中就會使人嘔吐，產生五種嘔吐：一是風吐，二是癊吐，三是唾吐，四是雜吐，五是蠅吐。如果蟲子安穩，就會從胃口順利進入腹中。
再通過聽聞智慧，或者通過天眼，看到蒼蠅因為吃了不乾淨的東西，所以蒼蠅進入咽喉中導致吐蟲。蟲子一動，就會大量嘔吐。
再通過聽聞智慧，或者通過天眼，看到醉味蟲在舌尖上行走，甚至使脈絡在它們中間，或行走或停留。這些蟲子微小沒有腳。如果吃了美食，蟲子就會昏醉增長；如果吃得不好，蟲子就會萎靡衰弱。如果我不吃東西，醉蟲就會生病不得安寧。
再通過聽聞智慧，或者通過天眼，看到放逸蟲住在頭頂上。如果到了腦門就會使人疾病，如果到了頭頂上就會使人生瘡，如果到了咽喉，就像螞蟻一樣充滿咽喉。如果住在原來的地方，疾病就不會產生。
再通過聽聞智慧，或者通過天眼，看到六味蟲所喜歡吃的味道，我也貪圖喜歡。隨著這些味蟲所不喜歡的味道，我也不喜歡。如果得了熱病，蟲子也會先得這樣的熱病。因為這個緣故，使得病人所吃的東西沒有味道，沒有食慾。
再通過聽聞智慧，或者通過天眼，看到抒氣蟲，因為嗔恚的緣故，啃食大腦造成孔洞，或者咽喉疼痛，或者咽喉堵塞，產生死亡的痛苦。這個抒氣蟲，和咽喉中一切的蟲子，都一起撩亂，產生各種痛苦煩惱。這個抒氣蟲常常被唾液覆蓋，蟲子短小，有面有足。
再通過聽聞智慧，或者通過天眼，看到憎味蟲，住在頭下咽喉的根部。這個蟲子如何使我生病煩惱，或者使我安穩？他看到這個蟲子，憎恨厭惡。
【English Translation】 English version: If due to a worm disease, one vomits cold froth, thus causing illness in the chest.
Furthermore, through wisdom gained by hearing, or through the divine eye, one observes that the vomited worms reside within the human body, dwelling in the places where the ten meridians flow. If a person eats, these worms surge upwards from the lower meridians, and reaching the throat, they cause vomiting, resulting in five types of vomiting: one is wind-induced vomiting, two is phlegm-induced vomiting, three is saliva-induced vomiting, four is mixed vomiting, and five is fly-induced vomiting. If the worms are at peace, they smoothly enter the abdomen from the stomach opening.
Furthermore, through wisdom gained by hearing, or through the divine eye, one sees that flies, having eaten unclean things, enter the throat and cause the vomiting of worms. If the worms move, it causes profuse vomiting.
Furthermore, through wisdom gained by hearing, or through the divine eye, one sees the intoxicated-flavor worms moving on the tip of the tongue, even causing the meridians to be in between them, either moving or staying. These worms are tiny and without feet. If one eats delicious food, the worms become intoxicated and grow; if one eats poorly, the worms become weak and feeble. If I do not eat, the intoxicated worms become sick and cannot be at peace.
Furthermore, through wisdom gained by hearing, or through the divine eye, one sees the unrestrained worms dwelling on the crown of the head. If they reach the fontanel, they cause illness; if they reach the top of the head, they cause sores. If they reach the throat, it is as if ants fill the throat. If they stay in their original place, illness does not arise.
Furthermore, through wisdom gained by hearing, or through the divine eye, one sees that the flavors that the six-flavor worms like to eat, I also greedily like. Following the flavors that these flavor worms dislike, I also dislike. If one gets a fever, the worms also get such a fever first. Because of this fault, the food that the patient eats has no taste and no appetite.
Furthermore, through wisdom gained by hearing, or through the divine eye, one sees the gas-releasing worm, due to anger, eating the brain and making holes, or causing throat pain, or throat blockage, resulting in the suffering of death. This gas-releasing worm, together with all the worms in the throat, are all in disarray, causing various pains and afflictions. This gas-releasing worm is often covered with saliva, the worm is short and small, with a face and feet.
Furthermore, through wisdom gained by hearing, or through the divine eye, one sees the repulsive-flavor worm, dwelling under the head at the root of the throat. How does this worm cause me illness and affliction, or bring me peace? He sees this worm, hating and detesting it.
諸味唯嗜一味。或嗜甜味憎于餘味。或嗜醋味憎于餘味。隨所憎味我亦憎之。隨蟲所嗜我亦嗜之。舌端有脈。隨順於味令舌乾燥。以蟲瞋故。令舌㿇㿇而重。或令咽喉即得微病。若不瞋恚。咽喉則無如上諸病。
復以聞慧。或以天眼。見嗜睡蟲。其形微細伏如牖塵。住一切脈流行趣味。住骨髓內。或住肉內。或髑髏內。或在頰內。或齒骨內。或咽骨中。或在耳中。或在眼中。或在鼻中。或在鬢髮。此嗜睡蟲風吹流轉。若此蟲病。若蟲疲極。住於心中。心如蓮華晝則開張。無日光故夜則還合。心亦如是。蟲住其中。多取境界諸根疲極。蟲則睡眠人亦睡眠。一切眾生悉有睡眠。若此睡蟲。晝日疲極人亦睡眠。
復以聞慧。或以天眼。見有腫蟲。行於身中其身微細。隨蟲飲血處。則有腫起㿇㿇而疼。或在面上。或在頂上。或在咽喉。或在腦門。或在余處。所在之處能令生腫。若住筋中則無病苦。
復以聞慧。或以天眼。見十種蟲。至於肝肺人則得病。何等為十。一名食毛蟲。二名孔穴行蟲。三名禪都摩羅蟲。四名赤蟲。五名食汁蟲。六名毛燈蟲。七名瞋血蟲。八名食肉蟲。九名㿇㿇蟲。十名醋蟲。此諸蟲等。其形微細無足無目。行於血中痛癢為相。
復以聞慧。或以天眼。見食毛蟲。若起瞋恚。能
【現代漢語翻譯】 現代漢語譯本 對於各種味道，（人們）唯獨偏愛某一種味道。有的人喜歡甜味而厭惡其他味道，有的人喜歡酸味而厭惡其他味道。我也會厭惡他們所厭惡的味道，也會喜歡蟲子所喜歡的味道。舌頭上有脈絡，順應味道的變化會使舌頭乾燥。因為蟲子發怒的緣故，會使舌頭麻木而沉重，或者使咽喉立刻感到輕微的疾病。如果不發怒，咽喉就不會有像上面所說的各種疾病。
又通過聽聞而獲得的智慧，或者通過天眼，看見嗜睡的蟲子，它們的形狀非常細小，像窗戶上的灰塵一樣。它們寄居在所有的脈絡中，流動並攝取味道，寄居在骨髓內，或者寄居在肉內，或者寄居在頭蓋骨內，或者在臉頰內，或者在牙骨內，或者在咽喉骨中，或者在耳朵中，或者在眼睛中，或者在鼻子中，或者在鬢髮中。這些嗜睡的蟲子被風吹動而流轉。如果這些蟲子生病，或者蟲子非常疲憊，就會寄居在心中。心像蓮花一樣，白天張開，因為沒有陽光的緣故，夜晚就閉合。心也是這樣，蟲子寄居在其中，大量攝取外在的境界，導致諸根疲憊，蟲子就睡眠，人也隨之睡眠。一切眾生都有睡眠。如果這些嗜睡的蟲子白天疲憊，人也會隨之睡眠。
又通過聽聞而獲得的智慧，或者通過天眼，看見有腫脹的蟲子，在身體中游走，它們的身體非常細小。蟲子在哪裡吸血，哪裡就會腫脹起來，麻木而疼痛。或者在臉上，或者在頭頂上，或者在咽喉，或者在腦門，或者在其他地方。它們所在的地方能夠使人產生腫脹。如果寄居在筋中，就不會有病痛。
又通過聽聞而獲得的智慧，或者通過天眼，看見有十種蟲子，到達肝臟和肺臟，人就會得病。是哪十種呢？第一種叫做食毛蟲，第二種叫做孔穴行蟲，第三種叫做禪都摩羅蟲（Chandūmāra蟲），第四種叫做赤蟲，第五種叫做食汁蟲，第六種叫做毛燈蟲，第七種叫做瞋血蟲，第八種叫做食肉蟲，第九種叫做麻麻蟲，第十種叫做醋蟲。這些蟲子，它們的形狀非常細小，沒有腳也沒有眼睛，在血液中游走，以疼痛和瘙癢為表象。
又通過聽聞而獲得的智慧，或者通過天眼，看見食毛蟲，如果生起嗔恨心，就能夠...
【English Translation】 English version Regarding various tastes, (people) only favor one particular taste. Some people like sweet taste and dislike other tastes, while others like sour taste and dislike other tastes. I also dislike the tastes they dislike, and I also like the tastes that insects like. There are veins on the tongue, and adapting to changes in taste can cause the tongue to become dry. Because of the anger of the insects, it can cause the tongue to become numb and heavy, or cause the throat to immediately feel a slight illness. If there is no anger, the throat will not have the various diseases mentioned above.
Furthermore, through wisdom gained from hearing, or through the divine eye, one sees sleep-loving insects, their shapes extremely small, like dust on a window. They reside in all the veins, flowing and taking in flavors, residing within the bone marrow, or residing within the flesh, or residing within the skull, or within the cheeks, or within the tooth bone, or within the throat bone, or within the ears, or within the eyes, or within the nose, or within the hair at the temples. These sleep-loving insects are blown by the wind and flow around. If these insects become sick, or if the insects are extremely tired, they will reside in the heart. The heart is like a lotus flower, opening during the day, and closing at night because there is no sunlight. The heart is also like this, the insects reside within it, taking in a large amount of external realms, causing the senses to become exhausted, the insects then sleep, and people also sleep along with them. All sentient beings have sleep. If these sleep-loving insects are tired during the day, people will also sleep along with them.
Furthermore, through wisdom gained from hearing, or through the divine eye, one sees swelling insects, wandering in the body, their bodies extremely small. Wherever the insects suck blood, there will be swelling, numbness, and pain. Either on the face, or on the top of the head, or in the throat, or on the forehead, or in other places. The places where they reside can cause swelling. If they reside in the tendons, there will be no pain.
Furthermore, through wisdom gained from hearing, or through the divine eye, one sees ten kinds of insects, reaching the liver and lungs, and people will become ill. What are the ten? The first is called 'hair-eating insect' (食毛蟲), the second is called 'hole-walking insect' (孔穴行蟲), the third is called 'Chandūmāra insect' (禪都摩羅蟲), the fourth is called 'red insect' (赤蟲), the fifth is called 'juice-eating insect' (食汁蟲), the sixth is called 'hair-lamp insect' (毛燈蟲), the seventh is called 'anger-blood insect' (瞋血蟲), the eighth is called 'flesh-eating insect' (食肉蟲), the ninth is called 'numbing insect' (㿇㿇蟲), and the tenth is called 'vinegar insect' (醋蟲). These insects, their shapes are extremely small, without feet or eyes, wandering in the blood, with pain and itching as their appearance.
Furthermore, through wisdom gained from hearing, or through the divine eye, one sees the 'hair-eating insect' (食毛蟲), if it generates anger, it can...
啖鬚眉皆令墮落。令人癩病。若孔穴行蟲。而起瞋恚行於血中。令身粗澀頭痹無知。若禪都摩羅蟲。流行血中。或在鼻中。或在口中。令人口鼻皆悉臭惡。若其赤蟲。而起瞋恚行於血中。能令其人咽喉生瘡。若食汁蟲。而起瞋恚行於血中。令人身體作青痶瘦。或黑或黃。痶瘦之病。若毛燈蟲起于瞋恚。血中流行則生病苦。瘡癬熱黃。疥癩破裂。若瞋血蟲。以瞋恚故血中流行。或作赤病。女人赤下。身體搔癢疥瘡膿爛。若食血蟲瞋而生病惱。頭旋迴轉于咽喉中。口中生瘡。下門生瘡。若㿇㿇蟲。血中流行則生病疾。疲頓困極不欲飲食。若醋蟲瞋恚。亦令其人得如是病。
復觀十種蟲行於陰中。何等為十。一名生瘡蟲。二名刺蟲。三名閉筋蟲。四名動脈蟲。五名食皮蟲。六名動脂蟲。七名和集蟲。八名臭蟲。九名濕生蟲。十名熱蟲。
復以聞慧。或以天眼。見於瘡蟲。隨有瘡處諸蟲圍繞。啖食此瘡。或於咽喉而生瘡病。或見刺蟲。若生瞋恚令人下痢。猶如火燒。口中乾燥飲食不消。若人愁惱蟲則歡喜。嚙人血脈以為衰惱。或下赤血。或不消下痢。或見閉筋蟲行於粗筋。或行細筋。若覺蟲行筋則疼痛。若不覺行筋則不疼。一切骨肉皆亦消瘦。筋中疼痛。若蟲瞋恚人不能食。若住筋中而飲人血。令人無力。若食人
【現代漢語翻譯】 現代漢語譯本 啖食鬚眉，皆會使人墮落，令人患上癩病。如果孔穴中有蟲行走，因瞋恚而在血中執行，會使身體粗糙澀滯，頭部麻痹無知覺。如果禪都摩羅蟲（一種蟲名）在血中流行，或在鼻中，或在口中，會使人口鼻都散發臭味。如果是赤蟲（一種蟲名），因瞋恚而在血中執行，能使人咽喉生瘡。如果食汁蟲（一種蟲名），因瞋恚而在血中執行，會使人身體發青、消瘦，或黑或黃，患上消瘦之病。如果毛燈蟲因瞋恚而起，在血中流行，就會產生病苦，生出瘡癬熱黃，疥癩破裂。如果瞋血蟲（一種蟲名），因瞋恚的緣故在血中流行，或引發赤病，女人赤白帶下，身體搔癢，疥瘡膿爛。如果食血蟲因瞋恚而生病惱，會使人頭暈目眩，咽喉不適，口中生瘡，下體生瘡。如果㿇㿇蟲（一種蟲名）在血中流行，就會產生疾病，令人疲憊困頓，極度虛弱，不想飲食。如果醋蟲因瞋恚，也會使人得這樣的病。
再觀察陰部有十種蟲在執行。是哪十種呢？第一種叫生瘡蟲，第二種叫刺蟲，第三種叫閉筋蟲，第四種叫動脈蟲，第五種叫食皮蟲，第六種叫動脂蟲，第七種叫和集蟲，第八種叫臭蟲，第九種叫濕生蟲，第十種叫熱蟲。
再以聞慧，或以天眼，看見瘡蟲，隨著有瘡的地方，各種蟲圍繞，啖食這些瘡。或者在咽喉生出瘡病。或者看見刺蟲，如果生起瞋恚，會使人下痢，猶如火燒，口中乾燥，飲食不消化。如果人愁惱，蟲就歡喜，嚙食人的血脈，使人衰弱煩惱。或者下赤血，或者不消化而下痢。或者看見閉筋蟲在粗筋中行走，或者在細筋中行走。如果感覺到蟲在筋中行走，就會疼痛。如果沒有感覺到蟲在筋中行走，就不會疼痛。一切骨肉都會消瘦。筋中疼痛。如果蟲生起瞋恚，人就不能吃東西。如果住在筋中而飲人血，會使人無力。如果吃人
【English Translation】 English version Consuming the mustache and eyebrows will cause one to fall into degradation, leading to leprosy. If worms travel through the orifices, arising from anger and moving in the blood, it will cause the body to become rough and astringent, the head to become numb and without sensation. If the Chandu-marara worms (a type of worm) circulate in the blood, or are in the nose, or in the mouth, it will cause the mouth and nose to emit a foul odor. If it is the red worm (a type of worm), arising from anger and moving in the blood, it can cause sores to develop in the throat. If the juice-eating worm (a type of worm), arising from anger and moving in the blood, will cause the body to become bluish, emaciated, or black or yellow, suffering from the disease of emaciation. If the hair-light worm arises from anger, circulating in the blood, it will produce suffering from illness, sores, scabies, heat, and yellowing, scabs and leprosy breaking open. If the anger-blood worm (a type of worm), due to anger, circulates in the blood, it may cause red disease, red and white discharge in women, itching of the body, scabies festering with pus. If the blood-eating worm causes illness and distress due to anger, it will cause dizziness, discomfort in the throat, sores in the mouth, and sores in the lower body. If the Thau-thau worm (a type of worm) circulates in the blood, it will produce illness, causing fatigue, exhaustion, and extreme weakness, with no desire to eat. If the vinegar worm is angered, it will also cause a person to suffer from such illnesses.
Furthermore, observe ten types of worms moving in the genitals. What are the ten? The first is called the sore-producing worm, the second is called the stinging worm, the third is called the muscle-closing worm, the fourth is called the artery worm, the fifth is called the skin-eating worm, the sixth is called the fat-moving worm, the seventh is called the aggregating worm, the eighth is called the foul-smelling worm, the ninth is called the moisture-born worm, and the tenth is called the heat worm.
Furthermore, with wisdom gained from hearing, or with the divine eye, one sees the sore worms, with various worms surrounding and consuming these sores wherever there are sores. Or sores and illnesses arise in the throat. Or one sees the stinging worms; if anger arises, it will cause diarrhea, like being burned by fire, dryness in the mouth, and indigestion. If a person is worried and distressed, the worms rejoice, gnawing at the person's blood vessels, causing decline and distress. Or there is bloody diarrhea, or undigested diarrhea. Or one sees the muscle-closing worms moving in the coarse muscles, or moving in the fine muscles. If one feels the worms moving in the muscles, there will be pain. If one does not feel the worms moving in the muscles, there will be no pain. All bones and flesh will waste away. There is pain in the muscles. If the worms become angry, the person cannot eat. If they dwell in the muscles and drink the person's blood, it will cause the person to become weak. If they eat the person
肉令人羸瘦。或見動脈蟲。是蟲遍行一切脈中。其身微細行無障礙。若蟲住入食脈之中。則有病過。令身乾燥不喜飲食。若蟲住水脈之中。則有病生。令口乾燥。若在汗脈。令人一切毛孔無汗。若在尿脈令人淋病。或令精壞。或令痛苦。若蟲瞋恚行下門中。令人大便閉塞不通。苦惱垂死。或見食皮蟲。以食過故蟲則瞋恚。令人面色醜惡。或生惡皰。或癢或赤或黃或破。或復令其須爪墮落。令人惡病。或皮斷壞。或肉爛壞。或見動脂蟲。住在身中脂脈之內。若食有過。若多睡眠。此蟲則瞋不消飲食。或生疥瘙。或生惡腫毛根螵病。或得癭病。或脈脹。或干消。或身臭病。或食時流汗。或見和集蟲。集二種身。一者覺身。二者不覺身。皮肉血等是名覺身。發爪齒等是名不覺身。以食過故。蟲則無力人亦無力。不能速疾行來往返。睡眠𧄼瞢。或多燋渴。皮肉骨血髓精損減。或見臭蟲。住在肉中屎尿之中。以食過故蟲則瞋恚。身肉屎尿唾涕皆臭。鼻中爛膿。或眼淚爛臭。隨蟲行處皆悉臭穢。若衣若敷若食。住在齒中。以蟲臭故食亦隨臭。衣敷盡臭。舌上多有血垢臭穢。身垢亦臭。或見濕行蟲行背肉中。知食消已入腰三孔。取人糞穢汁則成尿。滓則為糞。令人下門。
複次修行觀者。內身循身觀。觀十種蟲行於身中。一切
【現代漢語翻譯】 現代漢語譯本：肉會使人變得瘦弱。或者看到動脈中有蟲。這種蟲遍佈全身的脈絡之中。它們的身體非常微小，行動沒有阻礙。如果蟲子進入並寄居在食脈之中，就會導致疾病，使身體乾燥，不喜飲食。如果蟲子寄居在水脈之中，就會產生疾病，導致口乾舌燥。如果寄居在汗脈之中，就會使人全身毛孔無法出汗。如果寄居在尿脈之中，就會使人患淋病，或者導致精液損壞，或者導致痛苦。如果蟲子發怒，在下身活動，就會導致大便閉塞不通，痛苦難忍，瀕臨死亡。或者看到食皮蟲，因為飲食過度，蟲子就會發怒，導致人的面色醜陋，或者生出惡瘡，或者瘙癢，或者發紅，或者發黃，或者潰破，或者導致鬚髮和指甲脫落，使人患上惡疾，或者面板斷裂損壞，或者肌肉腐爛損壞。或者看到動脂蟲，寄居在身體的脂肪脈絡之中。如果飲食過度，或者過度睡眠，這種蟲子就會發怒，導致消化不良，或者生出疥瘡，或者生出惡性腫塊，毛根生出螵蛸病，或者得癭病，或者脈絡脹大，或者身體乾瘦，或者患上身體發出臭味的疾病，或者吃飯時流汗。或者看到和集蟲，它們聚集兩種身體，一種是覺身，一種是不覺身。皮、肉、血等稱為覺身。頭髮、指甲、牙齒等稱為不覺身。因為飲食過度，蟲子就會無力，人也會無力，不能快速行走往返，睡眠昏沉，或者經常感到焦渴，面板、肌肉、骨骼、血液、骨髓、精液都會受到損耗。或者看到臭蟲，寄居在肉中和屎尿之中。因為飲食過度，蟲子就會發怒，導致身體、肉、屎尿、唾液、鼻涕都發出臭味，鼻子里流出腐爛的膿液，或者眼淚腐爛發臭，蟲子所到之處都充滿臭味。無論是衣服、床鋪還是食物，如果寄居在牙齒中，因為蟲子的臭味，食物也會變得臭，衣服和床鋪也都會變得臭。舌頭上有很多血垢，散發著臭味，身體的污垢也很臭。或者看到濕行蟲在背部肌肉中活動，知道食物消化後進入腰部的三個孔竅，提取人的糞便汁液就變成尿液，殘渣就變成糞便，導致人的下身... 其次，修行觀者，以內身循身觀，觀察十種蟲在身體中活動，一切。
【English Translation】 English version: Flesh makes one lean and weak. Sometimes one sees worms in the arteries. These worms travel throughout all the veins. Their bodies are minute and their movement is unimpeded. If a worm enters and dwells in the food vein, it causes illness, making the body dry and averse to food. If a worm dwells in the water vein, illness arises, causing a dry mouth. If in the sweat vein, it causes all the pores to be without sweat. If in the urine vein, it causes urinary disease, or damages the semen, or causes suffering. If a worm is angered and moves in the lower gate, it causes constipation, obstruction, suffering, and near death. Or one sees skin-eating worms. Because of excessive eating, the worms become angry, causing the person's complexion to be ugly, or causing the growth of malignant sores, or itching, or redness, or yellowness, or breaking. Or it causes the hair and nails to fall out, causing evil diseases, or the skin to break and be damaged, or the flesh to rot and be damaged. Or one sees moving fat worms, dwelling within the fat veins of the body. If there is excessive eating, or excessive sleep, these worms become angry and cause indigestion, or cause scabies, or cause malignant swellings, hair root cysts, or goiter, or vein swelling, or wasting, or body odor, or sweating during meals. Or one sees aggregate worms, gathering two kinds of bodies, one is the 'aware body', and the other is the 'unaware body'. Skin, flesh, blood, etc., are called the 'aware body'. Hair, nails, teeth, etc., are called the 'unaware body'. Because of excessive eating, the worms become weak, and the person also becomes weak, unable to move quickly back and forth, sleeping in a daze, or often feeling parched and thirsty, the skin, flesh, bones, blood, marrow, and semen are diminished. Or one sees foul worms, dwelling in the flesh and in the excrement and urine. Because of excessive eating, the worms become angry, causing the body, flesh, excrement, urine, saliva, and mucus to be foul, pus rotting in the nose, or tears rotting and foul, wherever the worms go, everything is foul and filthy. Whether it is clothing, bedding, or food, if they dwell in the teeth, because of the worms' foulness, the food also becomes foul, the clothing and bedding become completely foul. There is much blood and foul filth on the tongue, and the body's grime is also foul. Or one sees wet-moving worms moving in the back flesh, knowing that after food is digested, they enter the three orifices of the waist, extracting the juice of human feces to become urine, and the residue becomes feces, causing the person's lower gate... Furthermore, the practitioner of contemplation, through internal contemplation of the body, observes ten kinds of worms moving within the body, everything.
人身皆從中出。何等為十。一名㿇㿇蟲。二名惙惙蟲。三名苗華蟲。四名火焰蟲。五名黑蟲。六名大食蟲。七名暖行蟲。八名作熱蟲。九名火蟲。十名大火蟲。此諸蟲等住陰黃中。
復以聞慧。或以天眼。見㿇㿇蟲。以食過故。蟲則瞋恚食人眼𥇒。令人眼癢多出𥄏淚。此微細蟲。若行眼中眼則多病。或令目壞。若入睛中眼生白𪾼。其蟲赤色。若蟲不瞋則無此病。或見惙惙蟲。住在人身。行於陰中陰黃覆身。若入骨中令人蒸熱。若行皮中。晝夜常熱手足皆熱。若入皮里身則污出。或見苗華蟲。行住陰中利嘴短足。身如火藏不欲食飲。隨所行處則大熱爛。身肉增長其身蒸熱。若蟲順行則無此疾。或見火焰蟲。住在身中行黃陰中。或安不安。以食過故蟲則瞋恚。從頂至足行無障礙。能令身中一切熱血生於熱瘡。若血若陰。從於口中耳中流出。若蟲不瞋則無此病。或見黑蟲。住在身內行於黃中。或安不安。以食過故蟲則瞋恚。令人面皺。或生多厭。或黑或黃或赤。或令身臭。或令雀目。或口中生瘡。或大小便處生瘡。若蟲不瞋則無此病。或見大食蟲。以食過故則生瞋恚。住陰黃中隨食消化。若蟲不瞋則無此病。或見暖行蟲。常愛暖食憎于冷食。若我食冷蟲則瞋恚。口多出水。或窳或睡。或心陰𧄼瞢。或身疼強。或復多唾
【現代漢語翻譯】 現代漢語譯本： 人身體內的各種疾病都是由這些蟲引起的。哪十種呢？第一種叫㿇㿇蟲（一種引起瘙癢的蟲），第二種叫惙惙蟲（一種引起身體不適的蟲），第三種叫苗華蟲（一種引起身體發熱的蟲），第四種叫火焰蟲（一種引起炎癥的蟲），第五種叫黑蟲（一種引起面板問題的蟲），第六種叫大食蟲（一種貪吃的蟲），第七種叫暖行蟲（一種喜歡溫暖環境的蟲），第八種叫作熱蟲（一種引起發熱的蟲），第九種叫火蟲（一種引起灼熱感的蟲），第十種叫大火蟲（一種引起劇烈灼熱感的蟲）。這些蟲都寄生在身體的污穢之處。
通過聽聞佛法獲得的智慧，或者通過天眼，可以看到㿇㿇蟲。因為飲食不當，蟲會發怒，啃食人的眼膜，導致眼睛發癢，流很多眼淚。這種細小的蟲，如果在眼睛裡活動，眼睛就會生病，甚至導致眼睛失明。如果進入眼珠，眼睛裡會長出白翳。這種蟲是紅色的。如果蟲不發怒，就不會有這些病。
或者可以看到惙惙蟲，寄生在人體內，在身體的污穢之處活動，覆蓋身體。如果進入骨頭裡，會讓人感到身體發熱。如果在面板里活動，會讓人晝夜都感到發熱，手腳都發熱。如果進入面板深處，身體就會變得污穢。或者可以看到苗華蟲，在身體的污穢之處活動，嘴巴尖利，腳短，身體像火一樣，不想吃東西喝東西。它所到之處都會發熱潰爛，身體的肌肉會增生，身體感到發熱。如果蟲不亂動，就不會有這些疾病。
或者可以看到火焰蟲，寄生在身體里，在污穢之處活動。或者讓人感到不安。因為飲食不當，蟲會發怒，從頭到腳活動，沒有阻礙，能讓身體里所有的熱血都變成熱瘡。血液或者污穢之物流從口中、耳朵里流出。如果蟲不發怒，就不會有這些病。
或者可以看到黑蟲，寄生在身體里，在污穢之處活動。或者讓人感到不安。因為飲食不當，蟲會發怒，讓人面容憔悴，或者生出很多厭惡感，或者臉色發黑、發黃、發紅。或者讓人身體發出臭味，或者讓人患上雀目（夜盲癥），或者讓人嘴裡生瘡，或者讓人大小便的地方生瘡。如果蟲不發怒，就不會有這些病。
或者可以看到大食蟲，因為飲食不當而發怒。寄生在污穢之處，隨著食物消化。如果蟲不發怒，就不會有這些病。
或者可以看到暖行蟲，總是喜歡溫暖的食物，討厭寒冷的食物。如果我吃了寒冷的食物，蟲就會發怒，口裡會流出很多水，或者懶惰，或者想睡覺，或者心裡昏昏沉沉，或者身體疼痛僵硬，或者經常吐口水。
【English Translation】 English version: All the various diseases of the human body arise from these worms. What are the ten? The first is called the 㿇㿇 worm (a worm that causes itching), the second is called the 惙惙 worm (a worm that causes physical discomfort), the third is called the 苗華 worm (a worm that causes body heat), the fourth is called the 火焰 worm (a worm that causes inflammation), the fifth is called the 黑 worm (a worm that causes skin problems), the sixth is called the 大食 worm (a gluttonous worm), the seventh is called the 暖行 worm (a worm that likes a warm environment), the eighth is called the 作熱 worm (a worm that causes fever), the ninth is called the 火 worm (a worm that causes a burning sensation), and the tenth is called the 大火 worm (a worm that causes a severe burning sensation). These worms all reside in the impure places of the body.
Through the wisdom gained from hearing the Dharma, or through the divine eye, one can see the 㿇㿇 worm. Because of improper diet, the worm becomes angry and gnaws at the human cornea, causing the eyes to itch and produce many tears. If this tiny worm moves in the eye, the eye will become diseased, even leading to blindness. If it enters the eyeball, white spots will grow in the eye. This worm is red in color. If the worm is not angry, there will be no such disease.
Or one can see the 惙惙 worm, residing in the human body, moving in the impure places of the body, covering the body. If it enters the bones, it will cause a person to feel feverish. If it moves in the skin, it will cause a person to feel hot day and night, and the hands and feet will be hot. If it enters deep into the skin, the body will become impure. Or one can see the 苗華 worm, moving in the impure places of the body, with sharp mouths and short feet, its body like a fire, not wanting to eat or drink. Wherever it goes, it will cause heat and rot, the muscles of the body will grow, and the body will feel feverish. If the worm does not move around, there will be no such disease.
Or one can see the 火焰 worm, residing in the body, moving in the impure places. Or it makes people feel uneasy. Because of improper diet, the worm becomes angry, moving from head to toe without obstruction, able to turn all the hot blood in the body into hot sores. Blood or impure substances flow out from the mouth and ears. If the worm is not angry, there will be no such disease.
Or one can see the 黑 worm, residing in the body, moving in the impure places. Or it makes people feel uneasy. Because of improper diet, the worm becomes angry, causing people to have a haggard appearance, or to have many feelings of disgust, or to have a black, yellow, or red complexion. Or it causes the body to emit an odor, or it causes people to suffer from night blindness, or it causes sores to grow in the mouth, or it causes sores to grow in the places of urination and defecation. If the worm is not angry, there will be no such disease.
Or one can see the 大食 worm, becoming angry because of improper diet. Residing in the impure places, digesting along with the food. If the worm is not angry, there will be no such disease.
Or one can see the 暖行 worm, always liking warm food and hating cold food. If I eat cold food, the worm will become angry, and much water will flow from the mouth, or one will be lazy, or want to sleep, or feel dizzy in the mind, or the body will ache and be stiff, or one will often spit.
。或咽喉病。若蟲不瞋則無此病。或見熱蟲住人身中。以食過故病垢增長。妨出入身。令身粗大。或咽喉塞。令大小便悉皆白色。不愛寒冷。不受淡食。或見食火蟲。住在身內行住陰中。此蟲寒時則便歡喜。熱時痿弱。寒歡喜故人則憶食。熱時火憎不欲飲食。于冬寒時陰則清涼。熱則陰發。或見大火蟲。若人性不便。而強食之。以食過故蟲則瞋恚。啖身內蟲令人腸痛。或腳手疼。隨食蟲處則皆疼痛。若蟲不瞋則無如上。
複次修行者。內身循身觀。彼以聞慧。或以天眼。觀于骨中有十種蟲。何等為十。一名蚳骨蟲。二名嚙骨蟲。三名割節蟲。四名赤口臭蟲。五名爛蟲。六名赤口蟲。七名頭頭摩蟲。八名食皮蟲。九名風刀蟲。十名刀口蟲。如此十蟲行於骨中。違情損身不可具述。
複次修行者。內身循身觀。彼以聞慧。或以天眼。見十種蟲行於尿中。何等為十。一名生蟲。二名鍼口蟲。三名節蟲。四名無足蟲。五名散汁蟲。六名三燋蟲。七名破腸蟲。八名閉塞蟲。九名善色蟲。十名穢門瘡蟲。其毛可惡住糞穢中。此十種蟲。若違性瞋故亦損人身。備在經文。不可具述。
複次修行者。內身循身觀。彼以聞慧。或以天眼。見十種蟲行於髓中。有行精蟲。何等為十。一名毛蟲。二名黑口蟲。三名無力蟲。
【現代漢語翻譯】 現代漢語譯本：或者會得咽喉疾病。如果蟲不發怒，就不會有這些疾病。或者看見熱蟲住在人的身體中，因為飲食過度導致病垢增長，妨礙身體的出入活動，使身體變得粗大，或者咽喉堵塞，導致大小便都呈現白色，不喜寒冷，不能接受清淡的食物。或者看見食火蟲，住在身體內部，在陰部活動。這種蟲在寒冷的時候就高興，在炎熱的時候就萎靡虛弱。因為寒冷時高興，人就想吃東西；炎熱時厭惡火，就不想飲食。在寒冷的冬天，陰部就清涼；炎熱的時候，陰部就發病。或者看見大火蟲，如果人性情不順暢，卻勉強吃東西，因為飲食過度，蟲就會發怒，啃食身體內部的蟲，使人腸痛，或者腳手疼痛。隨著啃食蟲的地方，都會疼痛。如果蟲不發怒，就不會有以上這些情況。
再次，修行者，在自身內進行循身觀。他通過聽聞的智慧，或者通過天眼，觀察到骨頭中有十種蟲。是哪十種呢？第一種叫做蚳骨蟲（啃食骨頭的蟲），第二種叫做嚙骨蟲（咬骨頭的蟲），第三種叫做割節蟲（切割骨節的蟲），第四種叫做赤口臭蟲（口紅且臭的蟲），第五種叫做爛蟲（腐爛的蟲），第六種叫做赤口蟲（口紅的蟲），第七種叫做頭頭摩蟲（頭部摩擦的蟲），第八種叫做食皮蟲（吃面板的蟲），第九種叫做風刀蟲（像風一樣切割的蟲），第十種叫做刀口蟲（像刀口一樣的蟲）。這十種蟲在骨頭中活動，違背情理，損害身體，無法全部詳述。
再次，修行者，在自身內進行循身觀。他通過聽聞的智慧，或者通過天眼，看見十種蟲在尿液中活動。是哪十種呢？第一種叫做生蟲（活著的蟲），第二種叫做鍼口蟲（口像針一樣的蟲），第三種叫做節蟲（有節的蟲），第四種叫做無足蟲（沒有腳的蟲），第五種叫做散汁蟲（散佈汁液的蟲），第六種叫做三燋蟲（位於三焦的蟲），第七種叫做破腸蟲（破壞腸子的蟲），第八種叫做閉塞蟲（堵塞的蟲），第九種叫做善色蟲（顏色好看的蟲），第十種叫做穢門瘡蟲（在污穢的門處生瘡的蟲）。它們的毛髮令人厭惡，住在糞便污穢之中。這十種蟲，如果違背它們的習性而使它們發怒，也會損害人的身體。詳細情況都在經文里，無法全部詳述。
再次，修行者，在自身內進行循身觀。他通過聽聞的智慧，或者通過天眼，看見十種蟲在骨髓中活動，有些蟲在精液中活動。是哪十種呢？第一種叫做毛蟲（有毛的蟲），第二種叫做黑口蟲（口是黑色的蟲），第三種叫做無力蟲（沒有力氣的蟲）。
【English Translation】 English version: Or it may cause throat diseases. If the worms are not angered, these diseases will not occur. Or one may see heat worms dwelling in the body, and due to excessive eating, the morbid accumulation increases, hindering the body's movements, causing the body to become coarse, or the throat to become blocked, causing both urine and feces to appear white, disliking cold, and unable to accept bland food. Or one may see fire-eating worms dwelling within the body, moving within the genitals. These worms are happy when it is cold, and weak when it is hot. Because they are happy when it is cold, people then remember to eat; when it is hot, they hate fire and do not want to eat or drink. In the cold winter, the genitals are cool; when it is hot, the genitals become diseased. Or one may see large fire worms. If a person's nature is not agreeable, yet they force themselves to eat, because of excessive eating, the worms become angry, devouring the worms within the body, causing intestinal pain, or pain in the feet and hands. Wherever the worms are eaten, there will be pain. If the worms are not angered, the above conditions will not occur.
Furthermore, the practitioner, observing the body within the body. He, through the wisdom of hearing, or through the divine eye, observes that there are ten kinds of worms in the bones. What are the ten? The first is called 'Ant Bone Worm' (worms that gnaw at bones), the second is called 'Gnawing Bone Worm' (worms that bite bones), the third is called 'Joint Cutting Worm' (worms that cut joints), the fourth is called 'Red-Mouthed Foul Worm' (worms with red mouths and foul odor), the fifth is called 'Rotting Worm' (rotting worms), the sixth is called 'Red-Mouthed Worm' (worms with red mouths), the seventh is called 'Head-Rubbing Worm' (worms that rub their heads), the eighth is called 'Skin-Eating Worm' (worms that eat skin), the ninth is called 'Wind Knife Worm' (worms that cut like the wind), and the tenth is called 'Knife-Mouthed Worm' (worms with mouths like knives). These ten kinds of worms move in the bones, violating reason and harming the body, which cannot be fully described.
Furthermore, the practitioner, observing the body within the body. He, through the wisdom of hearing, or through the divine eye, sees ten kinds of worms moving in the urine. What are the ten? The first is called 'Living Worm' (living worms), the second is called 'Needle-Mouthed Worm' (worms with mouths like needles), the third is called 'Jointed Worm' (worms with joints), the fourth is called 'Footless Worm' (worms without feet), the fifth is called 'Juice-Scattering Worm' (worms that scatter juice), the sixth is called 'Triple Burner Worm' (worms located in the Triple Burner), the seventh is called 'Intestine-Breaking Worm' (worms that break intestines), the eighth is called 'Obstructing Worm' (obstructing worms), the ninth is called 'Good-Colored Worm' (worms with good color), and the tenth is called 'Filth Gate Sore Worm' (worms that cause sores at the filthy gate). Their hairs are disgusting, dwelling in filth and excrement. These ten kinds of worms, if their nature is violated and they become angry, will also harm the human body. The details are all in the scriptures, which cannot be fully described.
Furthermore, the practitioner, observing the body within the body. He, through the wisdom of hearing, or through the divine eye, sees ten kinds of worms moving in the marrow, some worms moving in the semen. What are the ten? The first is called 'Hairy Worm' (worms with hair), the second is called 'Black-Mouthed Worm' (worms with black mouths), and the third is called 'Weak Worm' (worms without strength).
四名大痛蟲。五名煩悶蟲。六名火蟲。七名滑蟲。八名下流蟲。九名起身根蟲。十名憶念歡喜蟲。此之十蟲。若違性瞋故亦損人身。具如經說。不可具述。◎
◎五辛緣第五
如楞伽經云。佛言。大慧。如是一切蔥韭蒜。臭穢不凈。能障聖道。亦障世間人天凈處。何況諸佛凈土果報。酒亦如是。
又涅槃經云。乃至食蔥韭蒜薤。亦皆如是。當生苦處。穢污不凈能障聖道。亦障世間人天凈處。何況諸佛凈土果報。酒亦如是。能障聖道。能損善業。能生諸過。
又雜阿含經云。不應食五辛。何等為五。一者木蔥。二者革蔥。三者蒜。四者興渠。五者蘭蔥。又梵網經云。若佛子不得食五辛。大蒜革蔥慈蔥蘭蔥興渠。是五種不得食。
又五辛報應經云。七眾等不得食肉熏辛。讀誦經論得罪。有病開在伽藍外白衣家。服已滿四十九日。香湯澡浴竟。然後許讀誦經論不犯。
又僧祇十誦五分律等。更無餘治。開病比丘服蒜。聽七日在一邊小房內。不得臥僧床褥。眾大小便處。講堂處皆不得到。又不得受請及僧中食。不得就佛禮拜。得在下風處遙禮。七日滿已澡浴熏衣。方得入眾。若有患瘡。醫教須香治者。佛令先供養佛已。然後許涂身。還在屏處。一同前法(出家性潔尚令作法如是況穢俗凡
【現代漢語翻譯】 現代漢語譯本 四名大痛蟲。五名煩悶蟲。六名火蟲。七名滑蟲。八名下流蟲。九名起身根蟲。十名憶念歡喜蟲。這十種蟲，如果違背本性而發怒，也會損害人的身體。具體情況如經書所說，無法全部敘述。 五辛緣第五 如《楞伽經》（Laṅkāvatāra Sūtra）所說，佛說：『大慧（Mahāmati），像一切蔥、韭、蒜，臭穢不凈，能障礙聖道，也障礙世間人天清凈之處，更何況諸佛凈土的果報？酒也是如此。』 又《涅槃經》（Nirvāṇa Sūtra）所說，乃至吃蔥、韭、蒜、薤，也都是這樣，當生於痛苦之處，穢污不凈，能障礙聖道，也障礙世間人天清凈之處，更何況諸佛凈土的果報？酒也是如此，能障礙聖道，能損害善業，能產生各種過失。 又《雜阿含經》（Saṃyukta Āgama）所說，不應食用五辛。哪五種呢？一是木蔥，二是革蔥，三是蒜，四是興渠（Hiṅgu），五是蘭蔥。又《梵網經》（Brahmajāla Sūtra）所說，如果佛弟子不得食用五辛，大蒜、革蔥、慈蔥、蘭蔥、興渠，這五種不得食用。 又《五辛報應經》所說，七眾等不得食肉和熏辛之物，如果讀誦經論會因此得罪。如有疾病，允許在伽藍（Saṃghārāma）外白衣家服用，服用滿四十九日後，用香湯沐浴完畢，然後才允許讀誦經論，這樣才不算犯戒。 又《僧祇十誦律》（Mahāsaṃghika-vinaya）、《五分律》（Mahīśāsaka-vinaya）等，沒有其他的治療方法。允許生病的比丘服用蒜，聽任其七日待在旁邊的小房間內，不得臥僧床褥，眾大小便處、講堂處都不得前往，又不得接受邀請以及在僧眾中用餐，不得就佛禮拜，可以在下風處遙禮。七日滿后，洗澡熏衣，方可入眾。若有患瘡，醫生教導需要用香治療的，佛令先供養佛后，然後允許塗抹身體，還在屏處，一同前法（出家之人如此注重清凈，尚且需要如此做法，更何況是污穢的世俗凡人呢？）
【English Translation】 English version Fourth is the Great Pain Worm. Fifth is the Vexation Worm. Sixth is the Fire Worm. Seventh is the Slippery Worm. Eighth is the Base Worm. Ninth is the Root-of-Rising Worm. Tenth is the Recollection-of-Joy Worm. These ten worms, if one violates their nature and becomes angry, will also harm the human body. The details are as described in the scriptures and cannot be fully recounted. The Fifth Cause: The Five Pungent Spices As stated in the Laṅkāvatāra Sūtra, the Buddha said: 'Mahāmati, all such things as onions, leeks, and garlic are foul and impure, and can obstruct the holy path. They also obstruct the pure abodes of humans and devas in the world. How much more so the pure land results of the Buddhas? Alcohol is also the same.' Also, as stated in the Nirvāṇa Sūtra, even eating onions, leeks, garlic, and scallions is the same. One will be born in a place of suffering, defiled and impure, obstructing the holy path, and also obstructing the pure abodes of humans and devas in the world. How much more so the pure land results of the Buddhas? Alcohol is also the same, obstructing the holy path, harming good deeds, and causing various faults. Also, as stated in the Saṃyukta Āgama, one should not eat the five pungent spices. What are the five? First is the tree onion, second is the leather onion, third is garlic, fourth is Hiṅgu, and fifth is the orchid onion. Also, as stated in the Brahmajāla Sūtra, if a disciple of the Buddha is not allowed to eat the five pungent spices: garlic, leather onion, loving onion, orchid onion, and Hiṅgu. These five types are not to be eaten. Also, as stated in the Sūtra on the Retribution of the Five Pungent Spices, the seven assemblies and others must not eat meat or smoked pungent foods. Reading and reciting scriptures and treatises will incur offenses. If one is ill, it is permitted to take them at the home of a layperson outside the Saṃghārāma. After taking them for forty-nine days, one must bathe in fragrant water and then be permitted to read and recite scriptures and treatises without committing an offense. Also, in the Mahāsaṃghika-vinaya, Mahīśāsaka-vinaya, etc., there is no other treatment. A sick bhikkhu is allowed to take garlic, and is allowed to stay in a small room on the side for seven days. He must not sleep on the monks' beds, and must not go to the places where the Sangha urinates and defecates, or to the lecture hall. He must also not accept invitations or eat with the Sangha, and must not bow to the Buddha. He may bow remotely from downwind. After seven days, he must bathe and fumigate his clothes before entering the Sangha. If one has sores and the doctor instructs that they need to be treated with fragrance, the Buddha instructs that one must first make offerings to the Buddha and then be allowed to apply it to the body, still in a secluded place, following the same rules as before (even monks who value purity so much must follow these rules, how much more so the defiled worldly people?)
夫輒開食耶)。
啑氣緣第六
如僧祇律云。若在禪坊中。啑者不得放恣大啑。若啑來時。當忍以手掩鼻。若不可忍者。應手遮鼻而啑。勿令涕唾污比座。若上座啑者。應言和南。下座啑默然。
又四分律云。時世尊啑。諸比丘咒愿言長壽。時有居士啑。及禮拜比丘。佛令比丘咒愿言長壽。
又僧祇律云。佛言。若急下風來當制。若不可忍者。當向下坐。不得在前縱氣。若氣來不可忍者。當下道在下風放之。
又毗尼母經云。氣有二種。一者上氣。二者下氣。上氣欲出時。莫當人張口令出。要回面向無人處張口令出。若下氣欲出時。不聽眾中出。要作方便出外。至無人處令出。然後來入眾。莫使眾譏嫌污賤。入塔時不應放下氣。安塔樹下大眾中。背不得令出氣。師前大德上座前。亦不得放下風出聲。若腸中有病急者應出外去。莫令人生污賤心。
便利緣第七
如優缽祇王經云。伽藍法界地。漫大小行者五百身墮拔波地獄。經二十小劫。常遣肘手掊此大小便處。臭穢之地。乃至黃泉。
又毗尼母經云。諸比丘住處房前閑處。小便污地臭氣皆不可行。佛聞之告諸比丘。從今已去。不聽諸比丘僧伽藍處處小行。當聚一屏猥處。若瓦瓶若木筒。埋地中小行已。以物蓋頭莫令
【現代漢語翻譯】 夫輒開食耶)。
啑氣緣第六
如僧祇律云。若在禪坊中。啑者不得放恣大啑。若啑來時。當忍以手掩鼻。若不可忍者。應手遮鼻而啑。勿令涕唾污比座。若上座啑者。應言和南。下座啑默然。
又四分律云。時世尊啑。諸比丘（bhikkhus，佛教僧侶）咒愿言長壽。時有居士啑。及禮拜比丘（bhikkhus，佛教僧侶）。佛令比丘（bhikkhus，佛教僧侶）咒愿言長壽。
又僧祇律云。佛言。若急下風來當制。若不可忍者。當向下坐。不得在前縱氣。若氣來不可忍者。當下道在下風放之。
又毗尼母經云。氣有二種。一者上氣。二者下氣。上氣欲出時。莫當人張口令出。要回面向無人處張口令出。若下氣欲出時。不聽眾中出。要作方便出外。至無人處令出。然後來入眾。莫使眾譏嫌污賤。入塔時不應放下氣。安塔樹下大眾中。背不得令出氣。師前大德上座前。亦不得放下風出聲。若腸中有病急者應出外去。莫令人生污賤心。
便利緣第七
如優缽祇王經云。伽藍（saṃghārāma，僧院）法界地。漫大小行者五百身墮拔波地獄。經二十小劫。常遣肘手掊此大小便處。臭穢之地。乃至黃泉。
又毗尼母經云。諸比丘（bhikkhus，佛教僧侶）住處房前閑處。小便污地臭氣皆不可行。佛聞之告諸比丘（bhikkhus，佛教僧侶）。從今已去。不聽諸比丘（bhikkhus，佛教僧侶）僧伽藍（saṃghārāma，僧院）處處小行。當聚一屏猥處。若瓦瓶若木筒。埋地中小行已。以物蓋頭莫令
【English Translation】 Fu zhe kai shi ye).
Chapter 6: On Sneezing
As stated in the Saṃghika-vinaya: If in a meditation hall, one should not sneeze loudly and unrestrainedly. If a sneeze is coming, one should try to cover the nose with a hand. If it is unavoidable, one should cover the nose with a hand and sneeze, taking care not to let mucus or saliva soil those nearby. If a senior monk sneezes, one should say 'Namo' (homage). If a junior monk sneezes, remain silent.
Also, the Dharmaguptaka-vinaya states: When the World-Honored One sneezed, the bhikkhus (Buddhist monks) offered a blessing, saying 'May you live long.' When a layman sneezed, and also when bhikkhus (Buddhist monks) prostrated, the Buddha instructed the bhikkhus (Buddhist monks) to offer the blessing 'May you live long.'
Also, the Saṃghika-vinaya states: The Buddha said, 'If a sudden release of lower air comes, one should restrain it. If it is unavoidable, one should sit down. One should not release air in front of others. If the release of air is unavoidable, one should step off the path and release it downwind.'
Also, the Vinaya-matrika Sutra states: There are two types of air: upper air and lower air. When upper air is about to be released, one should not open one's mouth towards others to release it. One should turn one's face towards a place where there is no one and open one's mouth to release it. When lower air is about to be released, one is not allowed to release it in a crowd. One must find a way to go outside to a place where there is no one to release it, and then return to the assembly. Do not cause others to criticize or feel disgusted. One should not release air when entering a stupa, under a stupa tree, or in a large gathering. One should not release air with one's back turned. One should also not release wind audibly in front of one's teacher, a great elder, or a senior monk. If one has a sudden illness in the intestines, one should go outside. Do not cause others to have feelings of disgust.
Chapter 7: On Excrement and Urine
As stated in the Upali-pariprccha Sutra: Those who indiscriminately urinate or defecate on the land of a sangharama (monastery) will fall into the Avici Hell for five hundred lifetimes, and for twenty small kalpas (aeons), they will constantly be made to scoop up the excrement and urine with their elbows and hands in that foul and filthy place, even down to the Yellow Springs.
Also, the Vinaya-matrika Sutra states: The bhikkhus (Buddhist monks) lived in places where the front of the rooms and quiet places were soiled by urine, and the foul odor made it impossible to walk. Upon hearing this, the Buddha told the bhikkhus (Buddhist monks): 'From now on, bhikkhus (Buddhist monks) are not allowed to urinate everywhere in the sangharama (monastery). One should gather in a secluded place behind a screen, or use a pottery jar or wooden tube buried in the ground. After urinating, cover the opening with something to prevent'
有臭氣。若上廁去時。應先取籌草至戶前。三彈指作聲。若人非人令得覺知。若無籌不得壁上拭。不得廁板梁杙上拭。不得用石。不得青草。土塊軟木皮軟葉奇木。皆不得用。所應用者。木竹葦作籌。度量法極長者一搩手。短者四指。已用者不得振令污凈者。不得著凈籌中。是名上廁用籌法。上廁有二處。一者起止處。二者用水處。用水處坐起褰衣。一切如起止處無異。廁戶前著凈瓶水。復應著一小瓶。若自有瓶者。當自用。若無瓶者。用廁邊小瓶。不得直用僧大瓶水令污。是名上廁用水法。
塔前眾僧前。和上阿阇梨前。不得張口大洟唾著地。若欲洟唾者。當屏猥處莫令人惡賤。是洟唾法。
又三千威儀云。若不洗大小便比丘。得突吉羅罪亦不得凈僧座具上坐。及禮三寶。設禮無福德。又至舍後上廁。有二十五事。一欲大小便當行時。不得道上為上座作禮。二亦莫受人禮。三往時當直低頭視地。四往當三彈指。五已有人彈指不得逼。六已上正住彈指乃踞身。七正踞中坐。八不得一足前一足卻。九不得令身倚。十斂衣不得使垂圊中。十一不得大咽使面赤。十二當直視前不得顧聽。十三不得污壁。十四不得低頭視圊中。十五不得視陰。十六不得以手持陰。十七不得草畫地。十八不得持草畫壁作字。十九用水
【現代漢語翻譯】 現代漢語譯本 有臭氣的地方。如果去廁所，應該先拿取籌草（用於清潔的木片或竹片）到廁所門前，彈指三次發出聲音，讓人或非人知道。如果沒有籌草，不可以用墻壁擦拭，不可以用廁所的板梁或木樁擦拭，不可以用石頭，不可以用青草、土塊、軟木皮或軟葉子等奇怪的木頭，只可以用木頭、竹子或蘆葦製作的籌草。長度方面，最長的以一拃（張開手，拇指到中指的距離）為限，短的以四指為限。已經用過的籌草，不可以抖動，以免弄髒乾淨的地方，也不可以放在乾淨的籌草堆里。這叫做上廁所用籌草的方法。上廁所有兩個地方需要注意，一是開始和結束的地方，二是用水的地方。在用水的地方坐下和站起時，都要撩起衣服，一切都和開始和結束的地方一樣。廁所門前要放一個乾淨的水瓶，還應該放一個小瓶。如果自己有瓶子，就用自己的，如果沒有瓶子，就用廁所旁邊的小瓶子，不可以隨便用僧眾的大水瓶，以免弄髒。這叫做上廁所用水的方法。 在佛塔前、眾僧前、和尚（Upa-adhyaya，親教師）阿阇黎（Acarya，導師）前，不可以張大嘴巴打噴嚏或吐痰在地上。如果想打噴嚏或吐痰，應該到隱蔽的地方，不要讓人覺得厭惡。這是打噴嚏和吐痰的方法。 另外，《三千威儀》中說，如果不洗大小便的比丘（bhiksu，出家男眾），會犯突吉羅罪（dukkhata，輕罪），也不可以坐在乾淨的僧眾坐具上，以及禮拜三寶（佛、法、僧），即使禮拜也沒有福德。此外，到寺院後面上廁所，有二十五件事需要注意：一、想要大小便的時候，不可以在路上向上座（長老）作禮。二、也不要接受別人的禮拜。三、前往時應該一直低頭看地面。四、前往時應該彈指三次。五、已經有人彈指，就不要靠近。六、已經到了位置，站定后彈指才蹲下。七、正確地蹲坐。八、不可以一隻腳在前，一隻腳在後。九、不可以讓身體倚靠。十、收好衣服，不要讓衣服垂到廁所里。十一、不可以大聲吞嚥，使臉變紅。十二、應該直視前方，不要回頭聽。十三、不可以弄髒墻壁。十四、不可以低頭看廁所里。十五、不可以看自己的陰部。十六、不可以用手觸控陰部。十七、不可以用草在地上畫。十八、不可以用草在墻上畫字。十九、用水
【English Translation】 English version There is a foul odor. If going to the toilet, one should first take a cleaning stick (a piece of wood or bamboo used for cleaning) to the front of the door and snap the fingers three times to make a sound, so that humans or non-humans may be aware. If there is no cleaning stick, one should not wipe on the wall, nor on the toilet board, beam, or post. One should not use stones, green grass, clods of earth, soft bark, soft leaves, or strange wood. What should be used are cleaning sticks made of wood, bamboo, or reeds. In terms of length, the longest should be one span (the distance from the thumb to the middle finger when the hand is stretched open), and the shortest should be four fingers. Once used, the cleaning stick should not be shaken to avoid soiling clean areas, nor should it be placed among clean cleaning sticks. This is called the method of using cleaning sticks when going to the toilet. There are two places to pay attention to when going to the toilet: first, the place of beginning and ending; second, the place of using water. When sitting down and standing up in the place of using water, one should lift one's clothes, and everything should be the same as in the place of beginning and ending. A clean water bottle should be placed in front of the toilet door, and a small bottle should also be placed there. If one has one's own bottle, one should use it; if one does not have a bottle, one should use the small bottle next to the toilet. One should not casually use the large water bottle of the Sangha (community of monks) to avoid soiling it. This is called the method of using water when going to the toilet. In front of a Stupa (reliquary tower), in front of the Sangha, in front of the Upadhyaya (preceptor) and Acarya (teacher), one should not open one's mouth wide to sneeze or spit on the ground. If one wants to sneeze or spit, one should go to a secluded place and not cause others to feel disgusted. This is the method of sneezing and spitting. Furthermore, the 'Three Thousand Disciplines' states that if a Bhiksu (monk) does not wash after urinating or defecating, he will commit a Dukkhata (minor offense), and he should not sit on the clean seat of the Sangha, nor should he prostrate to the Three Jewels (Buddha, Dharma, Sangha); even if he prostrates, there will be no merit. In addition, when going to the toilet behind the monastery, there are twenty-five things to pay attention to: 1. When wanting to urinate or defecate, one should not bow to the senior monks on the road. 2. Nor should one receive bows from others. 3. When going, one should always lower one's head and look at the ground. 4. When going, one should snap one's fingers three times. 5. If someone is already snapping their fingers, one should not approach. 6. Having arrived at the position, one should snap one's fingers after standing still before squatting down. 7. Squat and sit correctly. 8. One should not have one foot in front and one foot behind. 9. One should not lean one's body. 10. One should gather one's clothes and not let them hang down into the toilet. 11. One should not swallow loudly, causing one's face to turn red. 12. One should look straight ahead and not look back to listen. 13. One should not soil the walls. 14. One should not lower one's head to look into the toilet. 15. One should not look at one's genitals. 16. One should not touch one's genitals with one's hands. 17. One should not draw on the ground with grass. 18. One should not draw words on the wall with grass. 19. Use water
不得大費。二十不得污湔。二十一用水不得使前手著後手。二十二用土當三過。二十三當用澡豆。二十四得三過用水。二十五設見水草土盡。語直日主者。若自手取為善。
又僧祇律云。大小行已不用水洗。而受用僧座具床縟得罪。
又十誦律云。不洗大行處。不得坐臥僧臥具上得罪。
又摩德勒伽論云。不洗大小行處。不得禮拜。除無水處。若為非人所瞋。水神所瞋。或為服藥等開不犯。
又雜譬喻經云。有一比丘。不彈指來大小便濽。污中鬼面上。魔鬼大恚欲殺。沙門持戒。魔鬼隨逐伺覓其短。不能得便(既知此事上廁必須謦咳)。
又賢愚經云。昔佛在世時。舍衛城中有一貧人名曰尼提。極貧下賤。常客除糞。佛知應度。即將阿難往到其所。正值尼提。擔糞出城而欲棄之。瓶破污身。遙見世尊深生慚愧。不忍見佛。佛到其所廣為說法。即生信心欲得出家。佛使阿難將至河中。與水洗訖將詣祇洹。佛為說法得須陀洹。尋即出家得阿羅漢果。國人及王。聞其出家皆生怨恨。云何佛聽此人出家。波斯匿王。即往佛所欲破此事。正值尼提在祇洹門。大石上坐縫補故衣。七百諸天香華供養。王見歡喜。請通白佛。尼提比丘。身沒石中出入自在。通白已竟。王到佛所先問此事。曏者比丘姓字
何等。佛告王曰。是王國中下賤之人。除糞尼提。王聞佛語謗心即除。到尼提所執足作禮。懺悔辭謝。王白佛言。尼提比丘。宿作何業受此賤身。佛告王曰。昔迦葉佛入涅槃后。有一比丘。出家自在秉捉僧事。身暫有患懶起出入。便利器中。使一弟子擔往棄之。然其弟子是須陀洹。以是因緣。流浪生死恒為下賤。五百世中為人除糞。由昔出家持戒功德。今得值佛出家得道(以是義故。不得房內便利具招前罪。數見俗人。懈怠不能自運。置穢器在房便利。令他日別將棄。未來定墮地獄。縱得出獄猶作豬狗𧏙螂廁中穢糞蟲也)。
又佛說除災患經云。佛告阿難。乃前世過去迦葉佛時。人壽二萬歲。佛事終竟。復舍壽命。爾時有王名曰善頸。供養舍利。起七寶塔高一由延。一切眾生然燈燒香。香華繒彩供養禮事。時有眾女欲供養塔。便共相率掃除塔地。時有狗糞污穢塔地。時有一女人手撮除棄。復有一人。見其以手除地狗糞。便唾笑之曰。汝手已污不可復近。彼女逆罵。汝弊淫物。水洗我手便可復凈。佛天人師敬意無已。手除不凈已便澡手。繞塔求愿。令掃塔地污穢得除。令我世世勞垢消滅清凈無穢。時諸女人掃塔地者。今此會中諸女人是。爾時掃地。愿滅塵勞服甘露味。爾時以手除狗糞女者。今柰女是。爾時發願不
【現代漢語翻譯】 何為『何等』？佛陀告訴國王說：『是王國中從事卑賤職業之人，例如除糞的尼提（Niti，指從事清潔工作的賤民）。』國王聽了佛陀的話，之前的誹謗之心立刻消除，來到尼提所在之處，執持他的腳作禮，懺悔並道歉。國王問佛陀：『尼提比丘，他前世做了什麼業，今生要受如此卑賤之身？』佛陀告訴國王說：『過去迦葉佛（Kasyapa Buddha）入涅槃后，有一位比丘，出家後行為放縱，掌管僧團事務。他身體稍微不適，就懶得起身出入，直接在便器中大小便，讓一個弟子負責倒掉。然而，他的弟子是一位須陀洹（Srotapanna，入流果）。因為這個因緣，他流浪生死，一直從事卑賤的職業。有五百世都在為人清除糞便。但由於他過去出家持戒的功德，今生得以遇到佛陀，出家得道。（因此，不應該在房間內放置便器，以免招致前罪。有些人經常看到世俗之人，懈怠懶惰，不能自己處理，把穢物放在房間里，讓別人每天拿去倒掉，未來必定墮入地獄。即使能從地獄出來，也會變成豬狗、蜣螂等廁所里的污穢蟲子。）』 佛陀又在《除災患經》中說：佛陀告訴阿難（Ananda）說：『在過去世迦葉佛時期，人們的壽命有兩萬歲。佛陀的事業圓滿結束后，也捨棄了壽命。當時有一位國王名叫善頸（Suvarnakantha），供養佛舍利，建造了一座七寶塔，高一由延（Yojana，古印度長度單位）。所有眾生都點燈燒香，用香花繒彩供養禮拜。當時有一些女子想要供養佛塔，便一起打掃佛塔的地面。當時有狗糞污染了佛塔的地面，其中一位女子用手撿起清除掉。另一個人看到她用手清除地上的狗糞，就唾棄嘲笑她說：『你的手已經髒了，不能再靠近了。』那位女子反過來罵道：『你這個下賤的淫物！我用水洗手就可以乾淨了。』她對佛、天、人師的敬意沒有停止，用手清除不凈之物后，就洗手，繞塔祈願，希望掃塔地污穢的功德，能讓她世世代代的塵勞消滅，清凈沒有污穢。』當時那些掃塔地的女子，就是現在法會中的這些女子。當時她們掃地，發願滅除塵勞，得以品嚐甘露的味道。當時用手清除狗糞的女子，就是現在的柰女（Nati） 。當時她發願不...
【English Translation】 What is 『what kind』? The Buddha told the king, 『It refers to the people in this kingdom who engage in lowly occupations, such as Niti (referring to a person of low caste who cleans excrement).』 Upon hearing the Buddha's words, the king's heart of slander immediately vanished. He went to where Niti was, held his feet, prostrated, repented, and apologized. The king asked the Buddha, 『What karma did this Bhikshu Niti commit in his past life that he must receive such a lowly body?』 The Buddha told the king, 『In the past, after Kasyapa Buddha (Kasyapa Buddha) entered Nirvana, there was a Bhikshu who, after leaving home, was unrestrained and managed the affairs of the Sangha. When he was slightly ill, he was too lazy to get up and go out, so he relieved himself in a chamber pot and had a disciple carry it away. However, that disciple was a Srotapanna (Srotapanna, stream-enterer). Because of this cause, he wandered through samsara, always engaging in lowly occupations. For five hundred lifetimes, he removed excrement for others. But due to the merit of upholding the precepts in his past life as a monk, he is now able to encounter the Buddha, leave home, and attain the path. (Therefore, one should not place a chamber pot in the room, lest one incur past sins. Some people often see worldly people who are lazy and unable to handle it themselves, placing dirty things in the room and having others take them away every day, and they will surely fall into hell in the future. Even if they can get out of hell, they will still become filthy insects in the toilet, such as pigs, dogs, and dung beetles.)』 Furthermore, the Buddha said in the Sutra of Eliminating Disasters: The Buddha told Ananda (Ananda), 『In the past, during the time of Kasyapa Buddha, people lived for twenty thousand years. After the Buddha's work was completed, he also relinquished his life. At that time, there was a king named Suvarnakantha (Suvarnakantha) who made offerings to the Buddha's relics and built a seven-jeweled pagoda, one Yojana (Yojana, an ancient Indian unit of length) in height. All beings lit lamps and burned incense, offering flowers, silks, and colors in worship. At that time, some women wanted to make offerings to the pagoda, so they swept the ground around the pagoda together. At that time, dog feces polluted the ground around the pagoda. One of the women picked it up and removed it with her hand. Another person saw her removing the dog feces from the ground with her hand and spat and laughed at her, saying, 『Your hand is already dirty and cannot be approached again.』 That woman retorted, 『You vile, lewd thing! I can wash my hands with water and they will be clean again.』 Her reverence for the Buddha, the teacher of gods and humans, did not cease. After removing the impure thing with her hand, she washed her hands, circumambulated the pagoda, and prayed that the merit of sweeping the dirty ground of the pagoda would allow her to eliminate the dust and toil of generations and be pure and without defilement.』 Those women who swept the ground of the pagoda at that time are the women in this assembly now. At that time, they swept the ground, vowing to eliminate dust and toil and be able to taste the nectar. The woman who removed the dog feces with her hand at that time is the Nati (Nati) now. At that time, she vowed not to...
與污穢會所生清凈。以是福報。不因胞胎臭穢之處。每因華生以其爾時。發一惡聲罵言淫女。故今受是淫女之名。值佛聞法得須陀洹。
又雜寶藏經云。南天竺法家有一童女。必使早起清掃庭中門戶左右。有長者女早起掃地。會值如來於門前過。見生歡喜注意看佛。壽命旋促即終生天。夫生天者。法有三念。自思惟言。本是何身。自知人身。今生何處定知是天。昔作何業來生於此。知由見佛歡喜善業。得此果報。感佛重恩來供養佛。佛為說法得須陀洹。
又新婆沙論云。昔怛叉尸羅國。有一女人。至月光王舍千頭處。禮無憂王所起靈廟。見有狗糞在佛座前。尋作是思。此處清凈如何狗糞穢污其中。以手捧除。香泥塗飾。善業力故。令此女人遍體生香。如栴檀樹。口中常出青蓮華香。若諸眾生由不護凈故。因內煩惱感諸外穢。故論頌言。
世間諸穢草 能穢污良田 如是諸貪穢 穢污諸含識 世間諸穢草 能穢污良田 如是諸瞋穢 穢污諸含識
又賢愚經云。佛在世時。羅閱城邊有一汪水。污泥不凈多諸糞穢。國中人民以屎尿投。中有一大蟲。其形像蛇加有四足。于其汪水東西馳走。或沒或出經歷年載。常處其中受苦無量。爾時世尊將諸比丘。至彼坑所問諸比丘。汝識此蟲宿緣行
【現代漢語翻譯】 現代漢語譯本：從污穢的會所中產生清凈。憑藉這種福報，不因為在胞胎中臭穢的地方，每次都因蓮花化生。因為那時，發出一聲惡罵，所以現在承受這個（此處原文缺失，無法翻譯）的名字。遇到佛陀聽聞佛法，證得須陀洹（Srotapanna，預流果）。
又《雜寶藏經》中說，南天竺法家有一位童女，每天必定早起清掃庭院的門戶左右。有一位長者的女兒也早起掃地，恰好遇到如來（Tathagata，佛陀）從門前經過，見後心生歡喜，專注地看著佛陀。壽命迅速衰減，隨即去世，轉生到天界。這位轉生到天界的人，按照法則有三種念頭。自己思索道：『我原本是什麼身份？』自己知道是人身。『現在生在何處？』確定知道是天界。『過去做了什麼業而來到這裡？』知道是由於見到佛陀歡喜的善業，才得到這樣的果報。』感念佛陀的深重恩德，前來供養佛陀。佛陀為她說法，使她證得須陀洹（Srotapanna，預流果）。
又《新婆沙論》中說，過去在怛叉尸羅國（Takshasila，古印度城市），有一位女人，到月光王舍千頭之處，禮拜無憂王所建造的靈廟。看見佛座前有狗糞，於是心想：『此處清凈，怎麼能讓狗糞玷污其中？』便用手捧走狗糞，用香泥塗抹裝飾。因為這個善業的力量，使這位女人全身散發香氣，如同栴檀樹一般，口中常常散發出青蓮花的香氣。如果眾生因為不愛護清凈，由於內心的煩惱而感召外在的污穢。所以論中用偈頌說：
『世間的各種穢草，能夠污染良田，如同各種貪慾的污穢，污染各種有情識的眾生。 世間的各種穢草，能夠污染良田，如同各種嗔恚的污穢，污染各種有情識的眾生。』
又《賢愚經》中說，佛陀在世的時候，羅閱城（Rajagriha，王舍城）邊有一片水洼，污泥不乾淨，有很多糞便污穢。城中的人民把屎尿投到裡面。水洼中有一條大蟲，它的形狀像蛇，但有四隻腳。在水洼中東西奔跑，時而沒入水中，時而露出水面，經歷了很多年，常常處在其中，遭受無量的痛苦。當時，世尊（Bhagavan，佛陀）帶領眾位比丘（Bhiksu，出家修行的男性）來到那個水坑邊，問各位比丘：『你們知道這條蟲的宿世因緣嗎？』
【English Translation】 English version: From the impure assembly arises purity. By this merit, not because of the foulness of the womb, but each time born from a lotus. Because at that time, a curse was uttered, therefore now bearing the name of (the original text is missing here, so it cannot be translated). Encountering the Buddha and hearing the Dharma, attaining Srotapanna (須陀洹，stream-enterer).
Furthermore, the Za Bao Zang Jing (雜寶藏經) says that in the Dharma family of South India, there was a young girl who would always rise early to sweep the courtyard around the doors. A daughter of an elder also rose early to sweep, and happened to see the Tathagata (如來，Buddha) passing by the door. Seeing him, she felt joy and focused her attention on the Buddha. Her lifespan quickly diminished, and she passed away, being reborn in the heavens. This person reborn in the heavens had three thoughts according to the Dharma. She pondered to herself, 'What was my original identity?' She knew it was a human body. 'Where am I born now?' She knew for certain it was the heavens. 'What karma did I perform in the past to be born here?' She knew it was due to the good karma of seeing the Buddha and feeling joy, that she obtained this result.' Feeling grateful for the Buddha's profound kindness, she came to make offerings to the Buddha. The Buddha preached the Dharma to her, enabling her to attain Srotapanna (須陀洹，stream-enterer).
Furthermore, the New Vibhasa Shastra (新婆沙論) says that in the past, in the country of Takshasila (怛叉尸羅國，ancient Indian city), there was a woman who went to the place where Moonlight King gave away a thousand heads, and paid respects at the sacred temple built by King Ashoka. She saw dog feces in front of the Buddha's seat, and thought, 'This place is pure, how can dog feces defile it?' So she picked up the dog feces with her hands and decorated the area with fragrant mud. Because of the power of this good karma, this woman's entire body emitted fragrance, like a sandalwood tree, and her mouth constantly emitted the fragrance of blue lotus flowers. If sentient beings do not protect purity, and due to inner afflictions, attract external impurities, therefore the Shastra says in verse:
'The various impure grasses in the world can pollute good fields, just as the impurities of greed pollute all sentient beings with consciousness. The various impure grasses in the world can pollute good fields, just as the impurities of anger pollute all sentient beings with consciousness.'
Furthermore, the Xian Yu Jing (賢愚經) says that when the Buddha was in the world, there was a pool of water near Rajagriha (羅閱城，Wangshe City), with unclean mud and many fecal impurities. The people of the city threw excrement and urine into it. In the pool, there was a large insect, its shape like a snake, but with four legs. It ran back and forth in the pool, sometimes submerged, sometimes emerging, for many years, constantly suffering immeasurable pain within it. At that time, the Bhagavan (世尊，Buddha) led the Bhiksus (比丘，monks) to that pit and asked the Bhiksus, 'Do you know the past causes and conditions of this insect?'
不。諸比丘咸皆不知。
佛告比丘。毗婆尸佛時。有眾賈客入海取寶。大獲珍寶平安還到。選寶上者用施眾僧。顧俟僧食。僧受其寶。付授摩摩帝。於後僧食向盡。從其求索不與。眾僧苦索。摩摩帝瞋恚而語之言。汝曹啖屎。此寶屬我。何緣乃索。由其欺僧惡口罵故。身壞命終墮阿鼻地獄。身常宛轉沸屎之中。九十一劫。乃從獄出今墮此中。自從七佛已來。皆作其蟲。至賢劫千佛。各各皆爾。
又百緣經云。佛在王舍城迦蘭陀竹林。時尊者舍利弗。大目揵連。設欲食時。先觀地獄畜生餓鬼。然後方食。目連見一餓鬼。身如燋柱。腹如太山。咽如細針。發如錐刀纏刺其身。諸支節間皆悉火出。呻吟大喚四向馳走。求索屎尿以為飲食。疲苦終日而不能得。即問鬼言。汝造何業受如是苦。餓鬼答言。有日之處不煩燈燭。如來世尊今現在世。汝可自問。我今飢渴不能答汝。爾時目連尋往佛所。具問如來所造業行。受如是苦。具以上問。爾時世尊告目連曰。汝今善聽吾為汝說。此賢劫中。舍衛城中有一長者。財寶無量不可稱計。常令僕使壓甘蔗汁。以輸大家。有辟支佛甚患渴病。良醫處藥。教服甘蔗汁。病乃可差。時辟支佛往長者家。乞甘蔗汁。時彼長者見來歡喜。尋敕其婦富那奇。我有急緣定欲出去。汝今在後。
【現代漢語翻譯】 現代漢語譯本： 不。諸位比丘都不知道。
佛告訴比丘們：『過去毗婆尸佛（Vipashyin Buddha，過去七佛之一）在世時，有一群商人入海取寶，滿載珍寶平安歸來。他們挑選出最好的寶物用來佈施給僧眾，等待僧眾用齋。僧眾接受了他們的寶物，交給摩摩帝（Mamati，人名）保管。之後僧眾的食物將要用盡，向他索要寶物，但他不給。僧眾苦苦索要，摩摩帝惱怒地罵道：『你們這些吃屎的！這些寶物是我的，憑什麼向我要？』因為他欺騙僧眾，惡語謾罵，身死之後墮入阿鼻地獄（Avici Hell，八大地獄中最苦之處），身體經常在沸騰的糞便中翻滾，經歷了九十一劫。才從地獄出來，現在又墮落到這裡。自從過去七佛以來，他一直做這種蟲子。直到賢劫（Bhadrakalpa，現在所處的時代）千佛出世，他每次都是這樣。』
又《百緣經》中記載，佛陀在王舍城（Rajagrha）的迦蘭陀竹林（Kalandaka Venuvana）時，尊者舍利弗（Sariputra）、大目犍連（Mahamaudgalyayana）在準備吃飯時，總是先觀察地獄、畜生、餓鬼道的情況，然後才開始吃飯。目犍連看到一個餓鬼，身體像燒焦的柱子，肚子像太山（Mount Tai），喉嚨像細針，頭髮像錐子刀一樣纏繞刺入身體，各個肢體關節都冒出火焰，大聲呼叫，四處奔走，尋找屎尿作為食物，疲憊痛苦了一整天也找不到。目犍連就問餓鬼：『你造了什麼業，受如此痛苦？』餓鬼回答說：『有太陽的地方不需要燈燭，如來世尊（Tathagata，佛的稱號）現在就在世，你可以自己去問他。我現在飢渴難耐，無法回答你。』當時目犍連立刻前往佛陀處所，詳細詢問如來，此餓鬼所造的業行，以致遭受如此痛苦。
當時世尊告訴目犍連說：『你現在好好聽著，我為你講述。在這個賢劫中，舍衛城（Sravasti）中有一位長者，財富無數，不可計數。他經常讓僕人榨甘蔗汁，輸送到大家。當時有一位辟支佛（Pratyekabuddha，緣覺），患了很嚴重的口渴病，良醫開藥，教他服用甘蔗汁，病才能好。當時這位辟支佛前往長者家，乞討甘蔗汁。當時那位長者見到辟支佛非常歡喜，立刻吩咐他的妻子富那奇（Purnaki）：『我有急事一定要出去，你現在在家。』
【English Translation】 English version: No, none of the monks knew.
The Buddha told the monks: 'During the time of Vipashyin Buddha (one of the past seven Buddhas), there was a group of merchants who went to sea to collect treasures. They returned safely, laden with precious jewels. They selected the finest jewels to donate to the Sangha (monastic community), waiting for the Sangha to take their meal. The Sangha accepted their treasures and entrusted them to Mamati (a personal name). Later, when the Sangha's food was about to run out, they asked him for the treasures, but he refused to give them. The Sangha pleaded with him, but Mamati angrily cursed them, saying: 'You dung-eaters! These treasures are mine, why should I give them to you?' Because he deceived the Sangha and cursed them with foul language, after his death, he fell into Avici Hell (the most painful of the eight great hells), where his body constantly writhed in boiling excrement for ninety-one kalpas (aeons). Only after that did he emerge from hell, and now he has fallen into this place. Since the time of the past seven Buddhas, he has been this kind of insect. Until the thousand Buddhas of the Bhadrakalpa (the present era) appear, he will always be like this.'
Furthermore, the Hundred Karma Stories states that when the Buddha was in the Kalandaka Venuvana (Bamboo Grove) in Rajagrha, the Venerable Sariputra and Mahamaudgalyayana would always observe the conditions of hell, the animal realm, and the realm of hungry ghosts before they ate. Maudgalyayana saw a hungry ghost whose body was like a charred pillar, whose belly was like Mount Tai, whose throat was like a thin needle, and whose hair was like awl-knives piercing and entangling his body. Flames emerged from all his joints. He cried out loudly and ran in all directions, seeking excrement and urine for food, but he could not find any, even after a day of exhaustion and suffering. Maudgalyayana asked the hungry ghost: 'What karma did you create to suffer such pain?' The hungry ghost replied: 'Where there is sunlight, there is no need for lamps. The Tathagata (an epithet of the Buddha) is now in the world, you can ask him yourself. I am now hungry and thirsty and cannot answer you.' At that time, Maudgalyayana immediately went to the Buddha's place and asked the Tathagata in detail about the actions that the hungry ghost had committed, which led to such suffering.
At that time, the World-Honored One told Maudgalyayana: 'Listen carefully, I will tell you. In this Bhadrakalpa, in the city of Sravasti, there was a wealthy man with immeasurable riches. He often had his servants press sugarcane juice to deliver to everyone. At that time, there was a Pratyekabuddha (Solitary Buddha) who was suffering from a severe thirst. A good doctor prescribed medicine and instructed him to drink sugarcane juice, only then would his illness be cured. At that time, this Pratyekabuddha went to the wealthy man's house to beg for sugarcane juice. The wealthy man was very happy to see the Pratyekabuddha and immediately instructed his wife, Purnaki: 'I have urgent business and must go out. You stay here.'
取甘蔗汁施辟支佛。時婦答言。汝但出去我后自與。時夫出已。取辟支佛缽。于其屏處小便缽中。以甘蔗汁蓋覆缽上。與辟支佛。辟支受已尋知非是。投棄于地空缽還歸。其後命終墮餓鬼中。常為飢渴所見逼切。以是業緣受如是苦。佛告目連。欲知爾時彼長者婦。今富那奇餓鬼是。佛說是時。諸比丘等。舍慳貪緣厭惡生死。有得四沙門果者。有發辟支佛心者。有發無上菩提心者。爾時諸比丘。聞佛所說歡喜奉行。
護凈緣第八
如十誦律云。云何漱口。佛言。以水著口中。三迴轉之。是名凈口法。
又僧祇律云。爾時世尊大會說法。有比丘口臭。在下風而住。佛知而故問。是比丘何故獨坐。答言。世尊制戒不聽嚼木。所以口臭。恐熏污人故在下風。佛言。聽用嚼木。極長十六指。極短四指以上。嚼時。當在屏處先凈洗手。嚼已水洗棄之。嚼時不得咽之。若醫言為老病須咽者聽。若無齒者。當用灰虜土磚姜石草末。洗口已食。若食上欲行水。當凈水先洗手器。然後行水。若手污者。當以葉承取。若口飲時。不得沒唇使器著額。當拄唇而飲。飲時不得盡飲。當留少許。洮蕩已從口處棄之。行水當好護凈器。若見沒唇著額者。當放置一處。以草作識。令人知不凈。若作非時漿。飲亦如前法。
又僧
【現代漢語翻譯】 現代漢語譯本： 取甘蔗汁供養辟支佛（梵文：Pratyekabuddha，指無師自悟的聖者）。當時，婦人回答說：『你先出去，我稍後親自供養。』丈夫出去后，婦人拿來辟支佛的缽，在隱蔽的地方往缽里小便，然後用甘蔗汁蓋在缽上，獻給辟支佛。辟支佛接過缽后，立刻知道這不是甘蔗汁，便將缽扔在地上，空缽歸還。此婦人死後墮入餓鬼道中，常受飢渴逼迫。因這種惡業的緣故，遭受如此痛苦。 佛告訴目連（梵文：Maudgalyayana，佛陀十大弟子之一）：『想知道那時那位長者的妻子是誰嗎？就是現在的富那奇餓鬼。』佛陀說完這些話時，眾比丘（梵文：bhiksu，出家受戒的男子）捨棄慳貪之心，厭惡生死輪迴，有的證得四沙門果（梵文：Śrāmaṇa-phala，佛教修行的四個階段性成果），有的發願成為辟支佛，有的發願證得無上菩提（梵文：anuttarā-samyak-saṃbodhi，無上正等正覺）。當時，眾比丘聽了佛陀的教誨，歡喜奉行。
護凈緣第八
如《十誦律》所說：『什麼是漱口？』佛說：『用水含在口中，轉動三次，這叫做凈口法。』
又《僧祇律》中記載：當時，世尊（梵文：Śākyamuni，釋迦牟尼佛）舉行大法會說法。有一位比丘口臭，站在下風處。佛陀明知故問：『這位比丘為何獨自坐在這裡？』比丘回答說：『世尊制定戒律，不允許嚼木頭，所以我口臭。恐怕熏到別人，所以站在下風處。』佛說：『允許用嚼木，最長十六指，最短四指以上。嚼的時候，應當在隱蔽的地方，先洗凈手。嚼完後用水洗凈吐掉。嚼的時候不得吞嚥。如果醫生說因為年老生病需要吞嚥，可以允許。如果沒有牙齒，應當用草木灰、堿土、磚粉、薑末、石末洗口后吃飯。如果飯後要用水，應當先用凈水洗手和器皿，然後再用水。如果手髒了，應當用樹葉托著取水。喝水的時候，不得將嘴唇沒入器皿，使器皿碰到額頭。應當用嘴唇抵著器皿喝水。喝的時候不得喝完，應當留下少許，漱口后從口邊倒掉。用水時應當好好保護乾淨的器皿。如果看到有人沒唇碰到額頭，應當放在一邊，用草做標記，讓人知道是不乾淨的。如果做非時漿（指不在規定時間製作的飲料），飲用方法也和前面一樣。』
又《僧祇律》
【English Translation】 English version: A woman took sugarcane juice to offer to a Pratyekabuddha (Sanskrit: Pratyekabuddha, meaning a self-enlightened sage without a teacher). At that time, the woman replied, 'You just go out, and I will give it later myself.' After the husband went out, the woman took the Pratyekabuddha's bowl and urinated into it in a hidden place. Then, she covered the bowl with sugarcane juice and gave it to the Pratyekabuddha. After receiving it, the Pratyekabuddha immediately knew it was not sugarcane juice, so he threw the bowl on the ground and returned the empty bowl. After her death, she fell into the realm of hungry ghosts, constantly tormented by hunger and thirst. Because of this evil karma, she suffered such pain. The Buddha told Maudgalyayana (Sanskrit: Maudgalyayana, one of the Buddha's ten great disciples), 'Do you want to know who that elder's wife was at that time? She is the hungry ghost Punaki now.' When the Buddha finished speaking, the bhikkhus (Sanskrit: bhiksu, ordained male monks) abandoned their greed and aversion to the cycle of birth and death. Some attained the four Śrāmaṇa-phalas (Sanskrit: Śrāmaṇa-phala, the four stages of Buddhist practice), some vowed to become Pratyekabuddhas, and some vowed to attain Anuttarā-samyak-saṃbodhi (Sanskrit: anuttarā-samyak-saṃbodhi, unsurpassed complete enlightenment). At that time, the bhikkhus, hearing the Buddha's teachings, rejoiced and practiced accordingly.
Chapter Eight: Protecting Purity
As stated in the Daśabhāṇavāra Vinaya: 'What is rinsing the mouth?' The Buddha said, 'Put water in the mouth and rotate it three times. This is called the method of purifying the mouth.'
Also, the Saṃghika Vinaya records: At that time, the World Honored One (Sanskrit: Śākyamuni, Shakyamuni Buddha) held a great Dharma assembly. There was a bhikkhu with bad breath who stood downwind. The Buddha knowingly asked, 'Why is this bhikkhu sitting alone here?' The bhikkhu replied, 'The World Honored One has established a precept prohibiting chewing wood, so I have bad breath. I am afraid of offending others, so I am standing downwind.' The Buddha said, 'It is permissible to use chewing sticks, the longest being sixteen fingers and the shortest being four fingers or more. When chewing, one should be in a secluded place and wash one's hands first. After chewing, wash it with water and discard it. One should not swallow it while chewing. If a doctor says that it is necessary to swallow it due to old age or illness, it is permissible. If one has no teeth, one should use ash, alkali soil, brick powder, ginger powder, or stone powder to wash the mouth before eating. If one wants to use water after eating, one should first wash one's hands and utensils with clean water, and then use the water. If one's hands are dirty, one should use leaves to hold the water. When drinking, one should not immerse one's lips in the utensil or let the utensil touch one's forehead. One should support the utensil with one's lips while drinking. One should not drink it all at once, but leave a little to rinse the mouth and discard it from the mouth. When using water, one should protect the clean utensils well. If one sees someone immersing their lips and touching their forehead, one should put it aside and mark it with grass to let people know it is unclean. If one makes non-seasonal juice (referring to beverages made outside of the prescribed time), the method of drinking is the same as before.'
Also, the Saṃghika Vinaya
祇律云。比丘晨起應凈洗手。不得粗洗。五指復不得齊至腋。當齊手腕以前令凈。不得粗魯。洗不得揩令血出。當以巨摩草末。若灰土(澡豆皂莢)洗手揩令作聲。凈洗手已更相揩者。便名不凈。應更洗手。比丘食前當護手。若摩頭捉衣等更須洗(比丘尚爾白衣亦然)讀經受食等準用行之。手凈尚爾。何況手殺生命。飲血啖肉以污身口。縱慾傳法。心亦不凈。
又四分律云。時諸比丘患屋內臭。佛言。應灑掃。若故臭以香泥。泥若復臭。應屋四角懸香。
又十誦律云。時有比丘。不嚼楊枝口中氣臭白佛。佛言。聽嚼楊枝。有五利益。一口不苦。二口不臭。三除風。四除熱病。五除痰癊。復有五事利益。一除風。二除熱。三口味。四能食。五眼明。
又四分律云。不嚼楊枝有五過失。一口氣臭。二不善別味。三熱癊病不消。四不引食。五眼不明。
又五分律云。嚼已應洗棄之。以恐蟲食死故。
又三千威儀云。用楊枝有五事。一斷當如度。二破當如法。三嚼頭不得過三分。四梳齒當中三齒。五當汁澡自用。刮舌有五事。一不得過三反。二舌上血出當止。三不得大振手污僧伽梨若足。四棄楊枝莫當人道。五當著屏處。
鳴鐘緣第九
如付法藏經云。時有國王名曰罽昵吒。貪虐
【現代漢語翻譯】 現代漢語譯本 《祇律》中說，比丘（bhiksu，佛教出家男眾）早上起來應該洗乾淨手，但不能粗略地洗。五指不能都洗到腋下，應當洗到手腕之前，使之乾淨。不能粗魯地洗，洗的時候不能用力擦拭以致出血。應當用巨摩草末、或者灰土（澡豆皂莢）洗手，擦拭時發出聲音。洗乾淨手之後，如果再次互相摩擦，就叫做不凈，應該重新洗手。比丘在吃飯前應當保護好手，如果摸了頭或者抓了衣服等，都需要洗手（比丘尚且如此，在家居士也是一樣）。誦讀經文、接受食物等，也應該按照這個標準來做。手乾淨尚且如此，更何況是用手殺害生命，飲血吃肉來玷污身口。即使想要傳法，心也是不乾淨的。 《四分律》中說，當時有比丘苦惱于屋內的臭味。佛陀說，應該灑水打掃。如果還是臭，就用香泥塗抹。如果塗了香泥還是臭，就應該在屋子的四個角懸掛香。 《十誦律》中說，當時有比丘因為不嚼楊枝（牙刷）導致口中氣味難聞，稟告了佛陀。佛陀說，允許嚼楊枝，有五種利益：一、口中不苦澀；二、口中不臭；三、去除風邪；四、去除熱病；五、去除痰液。還有五件事有利益：一、去除風邪；二、去除熱病；三、改善口味；四、促進食慾；五、使眼睛明亮。 《四分律》中說，不嚼楊枝有五種過失：一、口中氣味難聞；二、不能很好地分辨味道；三、熱病和痰液不能消除；四、不能引起食慾；五、眼睛不明亮。 《五分律》中說，嚼完楊枝后應該洗乾淨並丟棄，因為害怕蟲子吃它而導致死亡。 《三千威儀》中說，使用楊枝有五件事要注意：一、截斷楊枝的長度應當合乎標準；二、破開楊枝應當如法；三、咀嚼楊枝的頭部不能超過三分之一；四、梳理牙齒應當梳理中間的三顆牙齒；五、應當用楊枝的汁液來清潔自己。刮舌頭有五件事要注意：一、不能超過三次；二、舌頭上出血時應當停止；三、不能大幅度地甩手，以免弄髒僧伽梨（samghati，僧衣）或者腳；四、丟棄楊枝時不要丟在人行道上；五、應當丟在隱蔽的地方。 鳴鐘緣第九 如《付法藏經》中說，當時有一位國王名叫罽昵吒（Kaniska），貪婪暴虐。
【English Translation】 English version The Ghilu states: 'A bhiksu (monk) should wash his hands cleanly in the morning. He should not wash them roughly. The five fingers should not all reach up to the armpits. He should wash them cleanly up to the wrists. He should not wash them roughly, nor should he rub them so hard as to draw blood. He should wash his hands with juma grass powder, or ash and earth (zaodou saponins). Rubbing them while washing should make a sound. If, after washing his hands cleanly, he rubs them together again, it is considered unclean and he should wash them again. A bhiksu should protect his hands before eating. If he touches his head or grabs his clothes, he needs to wash them again (this applies to bhiksus, and laypeople alike). Reading scriptures and receiving food should be done according to this standard. If clean hands are so important, how much more so is it to kill living beings with one's hands, and defile one's body and mouth by drinking blood and eating meat. Even if one wants to transmit the Dharma, one's mind is also unclean.' The Sarvastivada Vinaya states: 'At that time, the bhiksus were troubled by the odor inside the house. The Buddha said, 'It should be sprinkled and swept. If it is still smelly, apply fragrant mud. If it is still smelly after applying fragrant mud, fragrant incense should be hung in the four corners of the house.' The Dasa-bhikkhu-vinaya states: 'At that time, there was a bhiksu who reported to the Buddha that his breath smelled bad because he did not chew a yangzhi (toothbrush). The Buddha said, 'Chewing a yangzhi is permitted, and it has five benefits: first, the mouth is not bitter; second, the mouth does not smell; third, it removes wind; fourth, it removes fever; fifth, it removes phlegm. There are also five benefits: first, it removes wind; second, it removes fever; third, it improves taste; fourth, it promotes appetite; fifth, it brightens the eyes.' The Sarvastivada Vinaya states: 'Not chewing a yangzhi has five faults: first, the breath smells bad; second, one cannot distinguish tastes well; third, fever and phlegm cannot be eliminated; fourth, it does not stimulate appetite; fifth, the eyes are not bright.' The Mahisasaka Vinaya states: 'After chewing, it should be washed and discarded, for fear that insects will eat it and die.' The Three Thousand Dignified Manners states: 'There are five things to consider when using a yangzhi: first, the length of the cut should be according to the standard; second, breaking the yangzhi should be done according to the Dharma; third, chewing the head of the yangzhi should not exceed one-third; fourth, brushing the teeth should be done on the middle three teeth; fifth, one should use the juice of the yangzhi to cleanse oneself. There are five things to consider when scraping the tongue: first, it should not exceed three times; second, one should stop when blood comes out on the tongue; third, one should not shake one's hands greatly, so as not to stain the samghati (robe) or feet; fourth, one should not discard the yangzhi on the sidewalk; fifth, one should discard it in a hidden place.' The Ninth Chapter on the Circumstances of Ringing the Bell As stated in the Fu Fa Zang Jing (Transmission of the Dharma Treasury Sutra): 'At that time, there was a king named Kaniska, who was greedy and tyrannical.'
無道。數出征伐勞役人民。不知厭足。欲王四海戍備邊境。親戚分離。若斯之苦何時寧息。宜可同心共屏除之。然後我等乃當快樂。因王病虐。以被鎮之人坐其上。須臾氣絕。由聽馬鳴比丘說法緣故。生大海中作千頭魚。劍輪迴注斬截其首。續復尋生。次第更斬。如是展轉乃至無量。須臾之間頭滿大海。時有羅漢為僧維那。王即白言。今此劍輪。聞犍稚音即便停止。于其中間苦痛小息。唯愿大德垂哀矜愍。若鳴犍稚延令長久。羅漢愍念為長打之。過七日已受苦便畢。而此寺上因彼王故。次第相傳長打犍稚。至於今日猶故如本。述曰。既知經意。鳴鐘濟苦。兼以集眾。即須維那將欲打鐘。斂容合掌。發願利生之意因鐘念善。便共受苦畢。
又增一阿含經云。若打鐘時。愿一切惡道諸苦並皆停止。若聞鐘聲兼說偈贊。得除五百億劫生死重罪。
降伏魔力怨 除結盡無餘 露地擊犍稚 比丘聞當集 諸欲聞法人 度流生死海 聞此妙響音 善當來集此
又雜經說偈云。
聞鐘臥不起 護塔善神瞋 現在緣果薄 來報受蛇身 所在聞鐘聲 臥者必須起 合掌發善心 賢聖皆歡喜 洪鐘震響覺群生 聲遍十方無量土 含識群生普聞知 拔除眾生長夜苦 六識常昏終
【現代漢語翻譯】 現代漢語譯本 暴虐無道的君王，屢次發動戰爭，徵收勞役，使人民疲憊不堪。貪得無厭，想要統治整個天下，還在邊境駐紮軍隊。使得親人離散，像這樣的痛苦何時才能停止？應該同心協力，一起剷除他。這樣我們才能快樂。因為國王殘暴，被鎮壓的人坐在他身上，很快就斷氣了。由於聽聞馬鳴（Aśvaghoṣa）比丘說法的緣故，轉生到大海中變成千頭魚。劍輪不斷地斬截他的頭顱，斬斷後又重新生長出來，就這樣輪轉不停，乃至無量次。須臾之間，頭顱就充滿了大海。當時有一位羅漢（Arhat）擔任僧團的維那（Karmadana）。國王就對他說：『現在這個劍輪，聽到犍稚（Ghaṇṭā，鐘）的聲音就會停止，在停止的間隙可以稍微休息一下。希望大德您能慈悲憐憫，如果敲打犍稚的時間能夠延長，那就更好了。』羅漢憐憫他，就為他長時間地敲打犍稚。過了七天，他所受的痛苦才結束。而這座寺廟，因為那位國王的緣故，世代相傳地長時間敲打犍稚，直到今天仍然像原來一樣。 總結：既然明白了經文的含義，敲鐘既能救濟苦難，又能召集大眾。所以維那在準備敲鐘時，要收斂身心，合掌，發出利益眾生的願望，因為鐘聲而心懷善念，這樣就能共同結束痛苦。 《增一阿含經》中說：『如果敲鐘的時候，愿一切惡道中的各種痛苦都停止。如果聽到鐘聲，同時唸誦偈頌讚美，就能消除五百億劫的生死重罪。』 『降伏魔力怨，除結盡無餘，露地擊犍稚，比丘聞當集，諸欲聞法人，度流生死海，聞此妙響音，善當來集此。』 《雜經》中說偈頌： 『聽到鐘聲還不起床，護塔善神會嗔怒，現在所結的善緣淺薄，來世會受蛇身。無論在哪裡聽到鐘聲，躺著的人必須起身，合掌發出善心，賢聖都會歡喜。洪亮的鐘聲震響，覺醒沉睡的眾生，聲音傳遍十方無量國土，讓所有有情眾生普遍聽聞知曉，拔除眾生長久的黑夜之苦，六識常常昏沉。』
【English Translation】 English version A king without morality repeatedly launched wars, levied corvée labor, and exhausted the people. Insatiably greedy, he desired to rule the entire world and stationed troops on the borders. This caused families to be separated. When will such suffering cease? We should unite and eliminate him together. Only then can we be happy. Because the king was tyrannical, the person he had suppressed sat on him, and he soon died. Due to hearing the Dharma spoken by the Bhikshu Aśvaghoṣa (馬鳴, meaning 'horse neigh'), he was reborn in the great ocean as a thousand-headed fish. A sword wheel continuously chopped off his heads, which grew back after being severed, and this cycle continued endlessly. In an instant, the heads filled the ocean. At that time, an Arhat (羅漢, meaning 'one who is worthy') was serving as the Karmadana (維那, meaning 'manager of affairs') of the Sangha. The king said to him, 'Now, this sword wheel stops when it hears the sound of the Ghaṇṭā (犍稚, meaning 'bell'), allowing me a brief respite. I hope that you, a virtuous one, can have compassion and pity on me. If the striking of the Ghaṇṭā could be prolonged, that would be even better.' The Arhat, feeling compassion for him, struck the Ghaṇṭā for a long time. After seven days, his suffering ended. And this monastery, because of that king, has passed down the tradition of striking the Ghaṇṭā for a long time, and it remains the same today. In summary: Having understood the meaning of the scriptures, striking the bell can both relieve suffering and gather the assembly. Therefore, when the Karmadana prepares to strike the bell, they should compose their mind and body, join their palms, and make a vow to benefit all beings. Because of the bell sound, they should cherish good thoughts, so that they can jointly end suffering. The Ekottara Agama Sutra (增一阿含經) says: 'When striking the bell, may all the various sufferings in the evil realms cease. If one hears the bell sound and simultaneously recites verses of praise, one can eliminate the heavy sins of birth and death for five hundred billion kalpas.' 'Subduing the power of demons and enemies, eliminating defilements completely without remainder, striking the Ghaṇṭā in the open ground, the Bhikshus should gather upon hearing it, those who wish to hear the Dharma, to cross the sea of birth and death, hearing this wonderful sound, the virtuous should come and gather here.' The Miscellaneous Sutra (雜經) says in a verse: 'Hearing the bell and not rising from bed, the good spirits protecting the pagoda will be angered, the good karmic connections in the present are thin, and in the next life, one will receive the body of a snake. Wherever one hears the bell sound, those lying down must rise, join their palms and generate good thoughts, and the wise and holy ones will rejoice. The resounding bell vibrates and awakens sentient beings, its sound pervades the ten directions and countless lands, allowing all sentient beings to universally hear and know, uprooting the long night of suffering for sentient beings, the six consciousnesses are constantly clouded.'
夜苦 無明被覆久迷情 晝夜問鐘開覺悟 怡神凈剎得神通
入眾緣第十
如四分律云。凡欲入眾當具五法。一應以慈心。二應自卑下如拭塵巾。三應知坐起法。若見上座不應安坐。若見下座不應起立。四彼至僧中。不為雜說談世俗事。若自說若請他說。五若見僧中不可事。心不安忍。應作默然住之。故智度論云。佛聖弟子住和合故。有二種法。一賢聖語。二賢聖默(今見齋會之處。後生前到已得上妙之處若見上座老師來都不起迎逆遜讓坐處污法之深寔由年少復見向他貴勝之家。或經新喪重孝。或為考妣遠忌在會道俗放情歡笑喧亂大眾豈免俗譏高僧之類矣)。
又三千威儀經云。凡欲上床當具七法。一庠踞床。二不得匍匐上。三不使床有聲。四不得大拂床有聲。五不得大吒嘆息思惟世事。六不得狗群臥。七應以時節早起又地持論云。若見眾生當慰問。歡顏先語。平視和色。正念在前。若菩薩知他眾生有實功德。以嫌恨心不向人說。亦不讚嘆。有讚歎者不唱善哉。是名為犯。眾多犯。是犯染污起故。梁攝論云。菩薩若見眾生。當歡笑先言然後共語。故五分律云。不忍辱人。有五過失。一兇惡不忍。二後悔恨。三多人不愛。四惡聲流佈。五死墮惡道。
衰相緣第十一
如分別緣起初
【現代漢語翻譯】 現代漢語譯本： 夜苦：無明（avidyā，指對事物真相的無知）遮蔽，長久沉迷於情慾。 晝夜問鐘，開啟覺悟；怡悅精神，往生清凈佛剎，獲得神通（abhijñā，指超自然能力）。
入眾緣第十
如《四分律》所說，凡是想要加入僧團的人，應當具備五種條件：第一，應當以慈悲心對待他人；第二，應當謙卑自下，如同擦拭灰塵的抹布；第三，應當知曉坐立的規矩，如果見到上座（長老），不應該安然坐著，如果見到下座（年輕僧人），不應該起身站立；第四，到了僧團中，不應該雜亂地談論世俗之事，無論是自己說還是請別人說；第五，如果見到僧團中有不如法的事情，內心無法忍受，應當保持沉默。 所以《智度論》說，佛的聖弟子之所以能夠安住于和合的僧團中，是因為有兩種行爲準則：一是賢聖之語，二是賢聖之默。（現在看到齋會的場所，後到的人先到，已經佔據了最好的位置，如果見到上座老師來了，都不起身迎接，不謙讓座位，這種污染佛法的行為非常嚴重，實在是由於年輕人造成的。又看到前往他人的顯貴之家，或者家裡剛剛經歷喪事，或者為父母遠日忌辰而設的齋會，道俗之人放縱情感，歡笑喧譁，擾亂大眾，難道不會被世俗之人譏笑為不像高僧嗎？）
又《三千威儀經》說，凡是想要上床睡覺，應當具備七種行為：第一，安詳地登上床；第二，不得匍匐爬上床；第三，不要讓床發出聲響；第四，不要大力拍打床，發出聲響；第五，不要大聲嘆息，思慮世俗之事；第六，不要像狗一樣成群臥睡；第七，應當按時早起。 《地持論》說，如果見到眾生，應當慰問，面帶笑容先打招呼，用平和的眼神注視對方，保持和悅的臉色，正念在前。如果菩薩知道其他眾生有真實的功德，卻因為嫌棄怨恨而不向他人宣說，也不讚嘆，對於讚歎的人也不說『善哉』，這就被稱為犯戒。這是眾多的犯戒行為，是由於染污心生起而導致的。《梁攝論》說，菩薩如果見到眾生，應當面帶笑容先打招呼，然後再一起交談。 所以《五分律》說，不能忍辱的人，有五種過失：第一，兇惡不忍；第二，事後後悔；第三，眾人不喜愛；第四，惡名流佈；第五，死後墮入惡道。
衰相緣第十一
如《分別緣起初》所說
【English Translation】 English version: Night Suffering: Ignorance (avidyā, referring to the lack of knowledge of the true nature of things) covers and obscures, long lost in sensual desires. Striking the bell day and night, awakening enlightenment; delighting the spirit, being reborn in a pure Buddha-land, attaining supernatural powers (abhijñā, referring to supernatural abilities).
Chapter Ten: Conditions for Entering the Sangha
As the Sarvastivada Vinaya states, anyone who wishes to join the Sangha should possess five qualities: First, one should treat others with loving-kindness; second, one should be humble and lowly, like a dust-wiping cloth; third, one should know the rules of sitting and standing, if one sees a senior monk (elder), one should not sit comfortably, if one sees a junior monk (younger monk), one should not stand up; fourth, when in the Sangha, one should not engage in miscellaneous talk about worldly affairs, whether speaking oneself or asking others to speak; fifth, if one sees something improper in the Sangha and cannot bear it in one's heart, one should remain silent. Therefore, the Mahaprajnaparamita Sastra says that the reason why the Buddha's holy disciples can dwell in a harmonious Sangha is because there are two codes of conduct: one is the speech of the wise and holy, and the other is the silence of the wise and holy. (Now, seeing places of vegetarian feasts, those who arrive later take the best seats before those who arrived earlier, and if they see senior teachers coming, they do not rise to greet them, nor do they humbly offer their seats. This defilement of the Dharma is very serious, and it is truly caused by young people. Also, seeing people going to the homes of the wealthy and powerful, or to feasts held for recent funerals, or for the distant death anniversaries of parents, the laity and clergy indulge their emotions, laughing and making noise, disturbing the assembly. Will they not be ridiculed by worldly people as not resembling noble monks?)
Also, the Sutra of Three Thousand Dignified Manners states that anyone who wishes to go to bed should possess seven behaviors: First, ascend the bed gracefully; second, do not crawl onto the bed; third, do not make noise with the bed; fourth, do not strike the bed loudly, making noise; fifth, do not sigh loudly, thinking about worldly affairs; sixth, do not sleep in a group like dogs; seventh, one should rise early at the proper time. The Yogacarabhumi-sastra states that if one sees sentient beings, one should greet them with inquiries, speak first with a smiling face, look at them with a peaceful gaze, maintain a harmonious expression, and keep right mindfulness in front. If a Bodhisattva knows that other sentient beings have real merits, but does not speak of them to others due to dislike and resentment, nor does he praise them, nor does he say 'well done' to those who praise them, this is called a transgression. These are numerous transgressions, caused by the arising of a defiled mind. The Samgraha-sastra states that if a Bodhisattva sees sentient beings, he should greet them with a smiling face first, and then talk together. Therefore, the Five-Part Vinaya states that a person who cannot endure insult has five faults: First, being fierce and intolerant; second, regretting afterwards; third, being disliked by many; fourth, having a bad reputation spread; fifth, falling into evil realms after death.
Chapter Eleven: Conditions for Decline
As stated in the beginning of the Differentiation of Dependent Arising
法門經云。世尊告曰。老有五種衰損。一者鬚髮衰損。以彼鬚髮色變壞故。二者身相衰損。形色膚力皆衰損故。三者作業衰損。發言氣上喘息逾急。身戰掉故。住便僂曲。以其腰脊皆無力故。坐即低屈。身羸弱故。行必按杖。身虛劣故。凡所思惟智識愚鈍。念惛亂故。四者受用衰損。于現資具受用劣故。於戲樂具。一切不能現受用故。于諸色根所行境界。不能速疾明利而行。或不行故。五者命根衰損。壽量將盡鄰近死故。遇少死緣不堪忍故。
又阿含經云。頭白有四因緣。一者火多。二者憂多。三者病多。四者種早白。人病瘦有四因緣。一少食。二有憂。三多愁。四有病未調。有四事先不語人。一頭白二老三病四死。是四事亦不可避。亦不可卻。一切味不過八種。一苦二澀三辛四咸五淡六甜七醋。八不了了味。
眠夢緣第十二
如善見律云。夢有四種。一四大不和夢。二先見夢。三天人夢。四想夢。云何四大不和夢。若眠時夢見山崩。或飛騰虛空。或見虎狼師子賊逐。此是四大不和夢虛而不實。云何先見夢。答或晝日見。或白或黑。或男或女。夜克夢見。是名先見夢。此亦不實。云何天人夢。若善知識天人。為現善夢令人得善。若惡知識者為現惡夢。此即真實。云何想夢者。答此人前身或有福德。
【現代漢語翻譯】 現代漢語譯本： 《法門經》中說，世尊開示道：『衰老有五種衰損。一是須發衰損，因為鬚髮顏色變壞的緣故。二是身相衰損，形體、容色、面板、氣力都衰損的緣故。三是作業衰損，說話時氣息上涌，喘息急促，身體顫抖的緣故；站立時便會彎腰駝背，因為腰脊都沒有力氣的緣故；坐下時就低頭彎腰，因為身體羸弱的緣故；行走時必須拄著枴杖，因為身體虛弱的緣故；凡是所思所想，智識愚鈍，念頭昏亂的緣故。四是受用衰損，對於現有的資財器具，享受使用的品質低劣的緣故；對於戲樂器具，一切都不能享受使用的緣故；對於諸色根所行使的境界，不能快速敏捷地觀察，或者不能行使的緣故。五是命根衰損，壽命將要終結，鄰近死亡的緣故；遇到稍微的死亡因緣，就不能忍受的緣故。』 又《阿含經》中說，頭髮變白有四種因緣：一是火大（指身體內的火元素）過多；二是憂愁過多；三是疾病過多；四是天生就早白。人因病而消瘦有四種因緣：一是吃得少；二是有憂愁；三是多愁善感；四是有病沒有調理好。有四件事先不要告訴別人：一是頭髮變白，二是衰老，三是生病，四是死亡。這四件事也是不可避免的，也是無法躲避的。一切味道不過八種：一是苦味，二是澀味，三是辛味，四是鹹味，五是淡味，六是甜味，七是酸味，八是不了了之味。 眠夢緣第十二 如《善見律》中說，夢有四種：一是四大（指地、水、火、風四大元素）不調和的夢；二是先見夢；三是天人夢；四是想夢。什麼是四大不調和的夢？如果睡覺時夢見山崩，或者飛騰在虛空中，或者看見虎狼獅子追逐，這就是四大不調和的夢，虛假而不真實。什麼是先見夢？回答是，或者白天看見，或者白色或者黑色，或者男人或者女人，晚上就夢見，這叫做先見夢，這也是不真實的。什麼是天人夢？如果是善知識的天人，為你顯現善夢，令人得到好處；如果是惡知識的天人，為你顯現惡夢，這才是真實的。什麼是想夢呢？回答是，這個人前世或許有福德。
【English Translation】 English version: The Famen Jing (Dharma Gate Sutra) says, the World Honored One (Shìzūn) (another name for Buddha) declared: 'Aging has five kinds of decline. First, the decline of hair and beard, because the color of the hair and beard changes. Second, the decline of physical appearance, because the form, complexion, skin, and strength all decline. Third, the decline of activity, because when speaking, the breath rises, panting becomes rapid, and the body trembles; when standing, one bends over, because the waist and spine have no strength; when sitting, one bows the head and bends the back, because the body is weak; when walking, one must lean on a cane, because the body is frail; all thoughts and ideas become dull, and the mind is confused.' 'Fourth, the decline of enjoyment, because the quality of enjoyment and use of existing resources and tools is inferior; for recreational tools, one cannot enjoy using anything; for the realms traversed by the sense organs, one cannot observe quickly and sharply, or cannot traverse them. Fifth, the decline of the life force, because the lifespan is coming to an end, nearing death; encountering a slight cause of death, one cannot endure it.' Also, the Agama Sutra says that there are four causes for hair turning white: first, too much huǒ dà (fire element); second, too much worry; third, too much illness; fourth, being born with early graying. There are four causes for a person becoming thin from illness: first, eating too little; second, having worries; third, being melancholic; fourth, having an illness that is not well treated. There are four things one should not tell others beforehand: first, hair turning white; second, aging; third, illness; fourth, death. These four things are also unavoidable and cannot be escaped. All flavors are no more than eight kinds: first, bitter; second, astringent; third, spicy; fourth, salty; fifth, bland; sixth, sweet; seventh, sour; eighth, indistinct flavor. Section Twelve: Causes of Sleep and Dreams As the Shan Jian Lu (Vinaya of Good Vision) says, there are four kinds of dreams: first, dreams of the four dà (great elements - earth, water, fire, and wind) being out of harmony; second, premonitory dreams; third, dreams of tian ren (devas); fourth, thought dreams. What are dreams of the four elements being out of harmony? If, when sleeping, one dreams of mountains collapsing, or flying in the void, or seeing tigers, wolves, lions, or thieves chasing, these are dreams of the four elements being out of harmony, false and unreal. What are premonitory dreams? The answer is, either seeing something during the day, either white or black, either a man or a woman, and then dreaming of it at night; this is called a premonitory dream, and it is also unreal. What are dreams of tian ren (devas)? If a shan zhishi (virtuous friend) tian ren (deva) shows you a good dream, causing you to receive benefit; if an evil friend tian ren (deva) shows you a bad dream, this is real. What are thought dreams? The answer is, this person may have had merit and virtue in a previous life.
或有罪障。若福德者現善夢。罪者現惡夢。如菩薩母。初欲入母胎時。夢見白象從忉利天下。入其右脅。此是想夢也。若夢禮佛誦經。持戒佈施種種功德。此亦想夢。問夢為善不善無記耶。答亦善不善無記。若夢見禮佛聽法說法。此是善功德。若夢見殺盜淫。此是不善夢。若夢見青黃赤白色等。此是無記夢也。問曰。若爾者。應受果報。答曰。不受果報。何以故。以心業羸弱故不感報。是故律云。除夢中不犯。
又迦延論云。云何一切睡眠相應耶。答曰。或睡不眠相應。如未眠時。身不軟心不軟。身重心重。身瞪瞢心瞪瞢。身憒心憒。身睡心睡。為睡所纏。是謂睡不眠相應。云何眠不睡相應。答曰。不染污心眠夢。是謂眠不睡相應。云何睡眠相應。答曰。染污心眠夢。是謂睡眠相應。云何不睡不眠。答曰。除上爾所事。問眠當言善不善無記耶。答曰。眠或善或不善或無記。云何為善。答曰。善心眠夢。云何不善。答曰。不善心眠夢。云何無記。答曰。除上爾所事。如夢中施與作福。持戒守齋。如善心眠時所作福。當言余福回是名善。云何眠時所作不福。當言回耶。答曰。如夢中殺盜等。如不善心眠余不福心回。是名不善。云何眠時所作福不福。不當言回。答曰。如眠時非福。心非不福心回。如無記心眠時。所作
【現代漢語翻譯】 現代漢語譯本： 或者有罪業障礙。如果是有福德的人，會顯現吉祥的夢；有罪業的人，會顯現不吉祥的夢。例如菩薩的母親，最初將要進入母胎時，夢見一頭白象從忉利天（Trāyastriṃśa，佛教欲界六天之一，位於須彌山頂）降下，進入她的右脅。這是想夢（由於思慮而產生的夢）。如果夢見禮佛、誦經、持戒、佈施種種功德，這也是想夢。問：夢是善、不善還是無記（既非善也非惡）呢？答：也是有善、不善、無記三種。如果夢見禮佛、聽法、說法，這是善功德。如果夢見殺、盜、淫，這是不善的夢。如果夢見青、黃、赤、白色等，這是無記的夢。問：如果是這樣，應該會受到果報吧？答：不會受到果報。為什麼呢？因為心業（心的行為）微弱，所以不感果報。因此戒律上說，夢中所做的不算犯戒。
又，《迦延論》（Kātyāyana，佛教論書）中說：『什麼是一切與睡眠相應的狀態呢？』答：或者有睡，但不與眠相應。例如還沒睡著的時候，身體不柔軟，心也不柔軟，身體沉重，心也沉重，身體昏沉，心也昏沉，身體昏聵，心也昏聵，身體睡著了，心也睡著了，被睡眠所纏縛。這叫做睡不與眠相應。什麼是眠不與睡相應呢？答：不染污的心在睡眠中做夢，這叫做眠不與睡相應。什麼是睡眠相應呢？答：染污的心在睡眠中做夢，這叫做睡眠相應。什麼是不睡也不眠呢？答：除了以上所說的情況。』問：睡眠應當說是善、不善還是無記呢？答：睡眠或者善，或者不善，或者無記。什麼是善呢？答：善心睡眠做夢。什麼是不善呢？答：不善心睡眠做夢。什麼是無記呢？答：除了以上所說的情況。例如夢中施捨、做善事、持戒守齋，如同善心睡眠時所做的善事，應當說是其餘的福德迴向而成的，這叫做善。什麼是在睡眠時所做的不善事，應當說是迴向而成的呢？答：例如夢中殺盜等，如同不善心睡眠時其餘的不善心迴向而成的，這叫做不善。什麼是在睡眠時所做的既非善也非不善的事，不應當說是迴向而成的呢？答：如同睡眠時非善心也非不善心迴向而成的，如同無記心睡眠時所做的。
【English Translation】 English version: Or there may be sinful obstacles. If one has merit, they will have auspicious dreams. If one has sins, they will have inauspicious dreams. For example, the mother of a Bodhisattva, when she was about to enter the womb, dreamed of a white elephant descending from Trāyastriṃśa (one of the six heavens of desire in Buddhism, located on the summit of Mount Sumeru) and entering her right side. This is a thought-dream (a dream arising from contemplation). If one dreams of bowing to the Buddha, reciting scriptures, upholding precepts, giving alms, and performing various meritorious deeds, this is also a thought-dream. Question: Is a dream good, bad, or neutral (neither good nor bad)? Answer: It can be good, bad, or neutral. If one dreams of bowing to the Buddha, listening to the Dharma, or expounding the Dharma, this is good merit. If one dreams of killing, stealing, or engaging in sexual misconduct, this is a bad dream. If one dreams of colors such as blue, yellow, red, or white, this is a neutral dream. Question: If that is the case, should one receive karmic retribution? Answer: One will not receive karmic retribution. Why? Because the mental karma (actions of the mind) is weak, so it does not cause retribution. Therefore, the Vinaya (monastic rules) says that actions in dreams are not considered violations.
Furthermore, the Kātyāyana (a Buddhist treatise) states: 'What is the state of being in accordance with all sleep?' Answer: Sometimes there is sleep, but it is not in accordance with slumber. For example, when one has not yet fallen asleep, the body is not relaxed, and the mind is not relaxed. The body is heavy, and the mind is heavy. The body is drowsy, and the mind is drowsy. The body is confused, and the mind is confused. The body is asleep, and the mind is asleep, being entangled by sleep. This is called sleep not being in accordance with slumber. What is slumber not being in accordance with sleep? Answer: Dreaming with an undefiled mind during slumber. This is called slumber not being in accordance with sleep. What is sleep in accordance with slumber? Answer: Dreaming with a defiled mind during slumber. This is called sleep in accordance with slumber. What is neither sleep nor slumber? Answer: Everything other than the above-mentioned states.' Question: Should sleep be considered good, bad, or neutral? Answer: Sleep can be good, bad, or neutral. What is good? Answer: Dreaming with a good mind during sleep. What is bad? Answer: Dreaming with a bad mind during sleep. What is neutral? Answer: Everything other than the above-mentioned states. For example, giving alms, doing good deeds, upholding precepts, and observing fasts in a dream, like the good deeds done during sleep with a good mind, should be said to be the result of dedicating other merits. This is called good. What about the bad deeds done during sleep, should they be said to be the result of dedication? Answer: For example, killing, stealing, etc., in a dream, like the dedication of other bad mental states during sleep with a bad mind. This is called bad. What about the deeds done during sleep that are neither good nor bad, should they not be said to be the result of dedication? Answer: Like the dedication of a mind that is neither good nor bad during sleep, like the actions done during sleep with a neutral mind.
福非福。不當言回。是名無記。問夢名何等法。答曰。是五蓋中無明蓋也。
又十誦律云。有比丘眾中睡。佛言。聽水洗頭。猶睡不可。信令比丘以五法用水洗他。一者憐愍。二者不惱他。三者睡眠。四者頭倚墻壁。五者舒腳坐。猶睡不止。聽以手𢴤。若故睡不止。佛聽以鞠擲。若故睡不止。佛聽用禪杖。若取禪杖時。應生敬心。以兩手捉杖放戴頂上。若坐睡不止。應起看余睡者。以禪杖筑。筑已還坐。若無睡者。還以禪杖著本處已坐。若故睡不止。佛聽用禪鎮。安孔作之。以繩貫孔中。繩頭施紐。掛耳上去額前四指。著禪鎮時禪鎮墮地。佛言。禪鎮墮者。應起庠行如鵝行法。
雜行緣第十三
如四分律云。跋難陀比丘。在道行持大圓蓋。諸居士遙見。謂是王若大臣。恐怖避道。諦視乃知。比丘白佛。佛言。比丘不應持蓋在道行。亦不應懸為天雨時。在寺內樹皮若葉若竹作蓋。亦不許捉王大扇。若行患熱。聽以樹葉雜物作扇。時諸比丘。患蟲草塵露墮身上。佛言。聽作拂。若以草樹皮葉。或以縷線裁碎繒帛作。時有比丘得尾拂。佛言。聽畜。時有年少比丘。不解時事數相涉。聽用運算元記數。
又四分律云。時諸比丘自作伎若吹貝供養。佛言。不應爾。彼畏慎。不敢令白衣作伎供養。佛言聽。
【現代漢語翻譯】 現代漢語譯本： 『福非福』（並非真正的福報）。不應當回答。這被稱為『無記』（無法被歸類或描述的狀態）。問：『夢』屬於何種法？答：屬於五蓋（使人無法修行正法的五種障礙）中的無明蓋（對真理的無知）。
又，《十誦律》中說，有比丘在僧眾中睡覺。佛說：『允許用水洗頭。』如果仍然睡覺，允許讓其他比丘用五種方法用水洗他：一是憐憫，二是不惱怒他，三是針對睡眠，四是頭靠墻壁，五是舒展雙腳坐著。如果仍然不止住睡眠，允許用手彈。如果故意睡覺不止，佛允許用鞠（一種球）擲。如果故意睡覺不止，佛允許用禪杖。如果取禪杖時，應當生起恭敬心，用兩手握住禪杖放在頭頂上。如果坐著睡覺不止，應當起身看其他睡覺的人，用禪杖敲打。敲打完畢后回到座位。如果沒有睡覺的人，將禪杖放回原處後坐下。如果故意睡覺不止，佛允許用禪鎮（防止打瞌睡的工具），在上面鉆孔，用繩子穿過孔中，繩子末端繫上鈕釦，掛在耳朵上，從額頭前四指處固定。戴禪鎮時禪鎮掉在地上，佛說：禪鎮掉落的人，應當起身像鵝一樣緩慢行走。
雜行緣第十三
如《四分律》中說，跋難陀比丘在路上行走時拿著大圓蓋。各位居士遠遠看見，以為是國王或大臣，驚恐地避讓。仔細一看才知道是比丘。比丘稟告佛。佛說：『比丘不應該拿著傘蓋在路上行走，也不應該爲了防止下雨而懸掛。在寺內可以用樹皮、樹葉或竹子製作傘蓋。』也不允許拿國王的大扇子。如果行走時感到炎熱，允許用樹葉或雜物製作扇子。當時各位比丘苦惱于蟲子、草、塵土、露水掉在身上。佛說：『允許製作拂子。可以用草、樹皮、樹葉，或者用線縫製的碎布製作。』當時有比丘得到尾拂（用動物尾毛製作的拂子）。佛說：『允許持有。』當時有年輕的比丘不瞭解時事，經常發生糾紛。允許用運算元記數。
又，《四分律》中說，當時各位比丘自己演奏音樂或吹奏海螺來供養。佛說：『不應該這樣做。』他們因為畏懼謹慎，不敢讓白衣（在家居士）演奏音樂供養。佛說：『允許。』
【English Translation】 English version: 'Good fortune is not good fortune' (not truly a blessing). One should not answer. This is called 'avyākrta' (undetermined or indescribable state). Question: What kind of dharma is 'dream'? Answer: It belongs to the ignorance cover (avidyāvarana), one of the five hindrances (pañca nivarana).
Furthermore, the Sarvāstivāda Vinaya says, there was a bhikshu sleeping in the sangha. The Buddha said, 'It is permissible to wash the head with water.' If he still sleeps, it is permissible for other bhikshus to wash him with water in five ways: first, with compassion; second, without angering him; third, targeting the sleep; fourth, with his head leaning against the wall; fifth, sitting with his legs stretched out. If he still does not stop sleeping, it is permissible to flick him with the hand. If he intentionally sleeps without stopping, the Buddha allows throwing a ball (kanduka). If he intentionally sleeps without stopping, the Buddha allows using a meditation staff (dhyana-yashti). When taking the meditation staff, one should generate a respectful mind, hold the staff with both hands and place it on top of the head. If one sleeps while sitting, one should get up and look at other sleeping people, and strike them with the meditation staff. After striking, return to the seat. If there are no sleeping people, put the meditation staff back in its place and sit down. If one intentionally sleeps without stopping, the Buddha allows using a meditation brace (dhyana-bandhana), making holes in it, threading a rope through the holes, tying a knot at the end of the rope, hanging it on the ears, and fixing it four fingers from the forehead. When wearing the meditation brace, if the meditation brace falls to the ground, the Buddha said: The person whose meditation brace falls should get up and walk slowly like a goose.
Miscellaneous Conduct Affinities, Thirteenth
As the Dharmaguptaka Vinaya says, Bhadanta bhikshu was walking on the road holding a large round parasol. The laypeople saw it from afar and thought it was a king or minister, and fearfully avoided the road. Looking closely, they realized it was a bhikshu. The bhikshu reported to the Buddha. The Buddha said, 'Bhikshus should not walk on the road holding a parasol, nor should they hang it up to prevent rain. Inside the monastery, one can make a parasol from tree bark, leaves, or bamboo.' It is also not permissible to hold the king's large fan. If one feels hot while walking, it is permissible to make a fan from leaves or miscellaneous objects. At that time, the bhikshus were troubled by insects, grass, dust, and dew falling on their bodies. The Buddha said, 'It is permissible to make a whisk (chamarī). It can be made from grass, tree bark, leaves, or scraps of silk sewn with thread.' At that time, some bhikshus obtained tail whisks. The Buddha said, 'It is permissible to possess them.' At that time, young bhikshus did not understand current affairs and often had disputes. It is permissible to use counting beads (salākā) to keep count.
Furthermore, the Dharmaguptaka Vinaya says, at that time, the bhikshus themselves played music or blew conch shells as offerings. The Buddha said, 'This should not be done.' They were fearful and cautious, and did not dare to let laypeople (upāsaka) play music as offerings. The Buddha said, 'It is permissible.'
又佛言。彼不知供養塔飲食。誰當應食。佛言。比丘若沙彌若優婆塞。若經營作者應食。又薩婆多論云。凡出家人市買之法。不得下價索他物。得突吉羅罪。眾僧衣未三唱得益價。三唱已不應益。眾僧亦不應與。衣已屬他故。比丘三唱得衣不應悔。設悔莫還眾僧。亦莫還直。
又新婆沙論問。異生聖者。誰有怖耶。有作是說。異生有怖(異生舊名凡夫)聖者無怖。所以者何。聖者已離五怖畏故。五怖畏者。一不活畏。二惡名畏。三怯眾畏。四命終畏。五惡趣畏。
又雜寶藏經云。佛言。此如意珠。是摩竭大魚腦中出。魚身長二十八萬里。此珠名曰金剛堅也。有第一力。耐使一切被毒之人。見悉消滅。又見光觸身亦復消毒。第二力者。熱病之人見則除愈。光觸其身亦復得差。第三力者。人有無量百千怨家。捉此珠者。悉得親善。諸天一爪甲價直。一閻浮提人物。
又四分律云。時諸比丘患蛇入屋。未離欲比丘恐怖。佛言聽驚。若以筒盛棄之。若以繩系置地解放。有鼠入屋。作檻盛出棄之。患蝎蜈蚣蚰蜒入屋。若以弊物。若泥團掃帚。盛裹棄之。在外解放。若房舍夜患蝙蝠。晝患燕鳥入。佛言。聽織作籠疏障。若作向欞子遮。時有老病比丘。拾虱棄地。佛言。不應爾。聽以器盛。若綿拾著中。
【現代漢語翻譯】 現代漢語譯本 佛陀還說，如果他們不知道如何供養佛塔飲食，那麼誰應該食用這些供品呢？佛陀說，比丘（bhiksu，出家男子）、沙彌（sramanera，未成年出家男子）、優婆塞（upasaka，在家男居士），或者負責經營管理的人可以食用。薩婆多論（Sarvastivada，一切有部論書）中說，凡是出家人在市場上買東西，不應該壓低價格索取他物，否則會犯突吉羅罪（dukkhata，輕罪）。僧眾的衣服在沒有經過三次唱價之前，可以增加價格。三次唱價之後，就不應該再加價，僧眾也不應該再給，因為這件衣服已經屬於別人了。比丘三次唱價得到衣服后不應該後悔，即使後悔也不應該退還給僧眾，也不應該退還錢。 新婆沙論（Abhidharma-mahavibhasa-sastra，阿毗達磨大毗婆沙論）中問道：異生（prthag-jana，凡夫）和聖者（arya，證悟者），誰會有恐懼呢？有人這樣說：異生有恐懼，聖者沒有恐懼。為什麼呢？因為聖者已經脫離了五種怖畏。五種怖畏是：一、不活畏（害怕無法生存），二、惡名畏（害怕名聲不好），三、怯眾畏（害怕在眾人面前膽怯），四、命終畏（害怕死亡），五、惡趣畏（害怕墮入惡道）。 雜寶藏經中說，佛陀說：『這如意珠（cintamani，能滿足願望的寶珠）是從摩竭大魚（makara，海中巨魚）的腦中取出的。這條魚身長二十八萬里。這顆珠子名叫金剛堅（vajra-dhrdha，堅固如金剛），具有第一種力量，能使一切中毒的人，見到它毒素都消滅。又見到珠子的光芒接觸身體，也能解毒。第二種力量是，患有熱病的人見到它，病就會痊癒，光芒接觸身體也會痊癒。第三種力量是，如果一個人有無數的怨家，拿著這顆珠子，都能變得親善。諸天（deva，天神）的一個指甲的價值，就相當於整個閻浮提（jambudvipa，我們所居住的南贍部洲）的所有人物。』 四分律（Dharmaguptaka-vinaya，法藏部律）中說，當時有比丘（bhiksu，出家男子）擔心蛇進入房間，未離欲的比丘感到恐懼。佛陀說，允許發出驚嚇的聲音，或者用筒子裝起來丟棄，或者用繩子繫住放在地上放生。有老鼠進入房間，就製作籠子裝出去丟棄。擔心蝎子、蜈蚣、蚰蜒進入房間，就用破舊的物品，或者泥團、掃帚，盛裹起來丟棄，在外面放生。如果房舍晚上有蝙蝠，白天有燕子飛入，佛陀說，允許編織籠子作為稀疏的遮擋，或者製作向外的窗欞子遮擋。當時有年老生病的比丘撿起虱子丟在地上，佛陀說，不應該這樣做，允許用器皿盛放，或者用棉花撿起來放在裡面。
【English Translation】 English version Furthermore, the Buddha said, 'If they do not know how to offer food to the stupa, who should eat it?' The Buddha said, 'Bhikkhus (monks), sramaneras (novice monks), upasakas (lay male devotees), or those who manage the affairs should eat it.' Also, the Sarvastivada (a school of Buddhism) states, 'Whenever a monastic buys something in the market, they should not demand a lower price for other items, or they will commit a dukkhata (minor offense). Before the Sangha's (monastic community) robe has been announced three times, the price can be increased. After it has been announced three times, it should not be increased, and the Sangha should not give it, because the robe already belongs to someone else. A bhikkhu who obtains a robe after three announcements should not regret it. Even if they regret it, they should not return it to the Sangha, nor should they return the money.' The new Abhidharma-mahavibhasa-sastra (Great Commentary on the Abhidharma) asks: 'Who has fear, an ordinary being (prthag-jana) or a noble one (arya)?' Some say this: 'Ordinary beings have fear, noble ones have no fear.' Why? Because noble ones have already abandoned the five fears. The five fears are: 1. Fear of not surviving, 2. Fear of a bad reputation, 3. Fear of timidity in a crowd, 4. Fear of death, 5. Fear of evil destinies. The Miscellaneous Treasure Sutra says, 'The Buddha said: 'This cintamani (wish-fulfilling jewel) comes from the brain of a makara (large sea creature). The fish is 280,000 leagues long. This jewel is called vajra-dhrdha (diamond-firm), and it has the first power, which is that all poisoned people, upon seeing it, will have their poison eliminated. Also, seeing the light touching the body will also detoxify. The second power is that people with fever will be cured upon seeing it, and the light touching their body will also be healed. The third power is that if a person has countless enemies, holding this jewel will make them all friendly. The value of one fingernail of the devas (gods) is equivalent to all the people and things in Jambudvipa (the continent where we live).' The Dharmaguptaka-vinaya (a monastic code) says that at one time, the bhikkhus (monks) were worried about snakes entering their dwellings, and the bhikkhus who had not yet abandoned desire were afraid. The Buddha said, 'It is permissible to make a startling noise, or to put it in a tube and discard it, or to tie it with a rope and release it on the ground. If mice enter the dwelling, make a cage to put them in and discard them. If you are worried about scorpions, centipedes, or millipedes entering the dwelling, use old items, or mud balls, or brooms to wrap them up and discard them, releasing them outside. If bats enter the room at night, or swallows enter during the day, the Buddha said, 'It is permissible to weave a cage as a sparse barrier, or to make outward-facing window lattices to block them.' At that time, an old and sick bhikkhu picked up lice and threw them on the ground. The Buddha said, 'You should not do that. It is permissible to put them in a container, or to pick them up with cotton and put them inside.'
若虱走出應作筒盛。若虱出筒應作蓋塞(隨其寒暑加以膩食將養之)。
又四分律云。時六群比丘。誦外道安置舍宅吉兇符書咒。枝節咒。剎利咒。知人生死吉兇咒。解諸音聲咒。佛言。不應爾。彼教他彼以活命。佛言。皆不應爾。
爾時世尊。在毗舍離國時諸離奢。乘象馬車乘輦輿。捉持刀劍來。欲見世尊。彼留刀杖在寺外。入內問訊世尊。時諸白衣持刀劍來。寄諸比丘藏。畏慎不敢受。佛言。為檀越牢堅固藏。舉者聽。
又五百問事云。不得口吹經上塵。像塵準之。雖非正經然須慎之。亦不得燒故經。得重罪如燒父母。不知有罪者輕。
又僧祇律云。然火向有七事無利益。一壞眼。二壞色。三身羸。四衣垢壞。五臥具壞。六生犯戒緣。七增世俗話。
又月上女經云。維摩詰妻。名曰無垢。其妻九月生女。名為月上。
又佛說離垢施女經云。波斯匿王有女。名曰維摩羅達。晉言離垢施。厥年十二端正殊妙。極有聰慧。
又轉女身經云。須達長者妻。名曰凈日。有女名無垢光。
頌曰。
雜務簡要 舍茲煩染 萬行貞固 六塵方掩 烈烈霜心 昭昭玉撿 如彼瓊林 皎無瑕點
諸經要集卷第二十
【現代漢語翻譯】 現代漢語譯本 如果虱子爬出來，應該用筒子裝起來。如果虱子從筒子里爬出來，應該做個蓋子蓋住（根據寒冷或炎熱的天氣，給它油膩的食物來餵養它）。
《四分律》中說，當時有六群比丘，誦讀外道的安置舍宅吉兇符書咒、枝節咒、剎利咒、知人生死吉兇咒、解諸音聲咒。佛說：『不應該這樣做。』他們教導他人，以此為生。佛說：『都不應該這樣做。』
當時，世尊在毗舍離國時，各位離奢（毗舍離的統治階級）乘坐象、馬車、乘輦輿，拿著刀劍來，想要見世尊。他們把刀杖留在寺外，進入寺內問訊世尊。當時，各位白衣（在家信徒）拿著刀劍來，寄放在各位比丘處藏起來。比丘們畏懼謹慎，不敢接受。佛說：『爲了檀越（施主）牢固地藏好，舉起來的人聽著。』
《五百問事》中說，不得用口吹經書上的灰塵，佛像上的灰塵也照此辦理。雖然不是正經，但必須謹慎對待。也不得燒燬舊經書，燒燬舊經書會得到像燒燬父母一樣的重罪。不知道有罪的人，罪過較輕。
《僧祇律》中說，對著火有七件事沒有利益：一是損壞眼睛，二是損壞臉色，三是身體虛弱，四是衣服污垢損壞，五是臥具損壞，六是產生犯戒的因緣，七是增加世俗的談話。
《月上女經》中說，維摩詰（一位著名的在家菩薩）的妻子，名叫無垢。他的妻子在九月生了一個女兒，名為月上。
《佛說離垢施女經》中說，波斯匿王（古代憍薩羅國國王）有一個女兒，名叫維摩羅達（梵文Vimaladatta的音譯），翻譯成晉語就是離垢施。她十二歲時，容貌端正殊妙，極有聰慧。
《轉女身經》中說，須達長者（給孤獨長者，Anathapindika）的妻子，名叫凈日。有一個女兒名叫無垢光。
頌曰：
雜務要簡省，捨棄這些煩惱染污。萬行要貞正堅固，六塵要及時遮掩。像霜一樣凜冽的心志，像玉一樣明亮的操守。如同那瓊樹林，潔白無瑕疵。
《諸經要集》卷第二十
【English Translation】 English version If a louse crawls out, it should be placed in a tube. If the louse crawls out of the tube, a lid should be made to cover it (according to the cold or hot weather, provide it with greasy food to nourish it).
The Sarvastivada Vinaya states that at one time, the group of six monks recited the heretical incantations for auspicious and inauspicious dwellings, branch incantations, Kshatriya incantations, incantations for knowing the auspicious and inauspicious events of life and death, and incantations for understanding various sounds. The Buddha said, 'This should not be done.' They teach others and make a living from it. The Buddha said, 'None of this should be done.'
At that time, when the World Honored One was in the country of Vaishali, the Licchavis (ruling class of Vaishali) came on elephants, horse-drawn carriages, and palanquins, holding swords, wanting to see the World Honored One. They left their knives and staffs outside the temple and entered to inquire after the World Honored One. At that time, the laypeople (upasakas) came with swords and asked the monks to hide them. The monks were fearful and cautious and dared not accept them. The Buddha said, 'For the sake of the donors (danapati), hide them securely, those who lift them up should listen.'
The 'Five Hundred Questions' states that one should not blow dust off the scriptures with one's mouth, and the same applies to dust on Buddha images. Although it is not the main scripture, one must be cautious. One must also not burn old scriptures, as doing so incurs a heavy sin like burning one's parents. Those who are unaware of the sin will have a lighter punishment.
The Sanghika Vinaya states that facing the fire has seven disadvantages: first, it damages the eyes; second, it damages the complexion; third, the body becomes weak; fourth, the clothes become dirty and damaged; fifth, the bedding becomes damaged; sixth, it creates conditions for violating precepts; and seventh, it increases worldly talk.
The 'Moon Above Woman Sutra' states that Vimalakirti's (a famous lay Bodhisattva) wife was named Immaculate. His wife gave birth to a daughter in the ninth month, named Moon Above.
The 'Sutra Spoken by the Buddha on the Immaculate Giving Woman' states that King Prasenajit (king of ancient Kosala) had a daughter named Vimaladatta (Sanskrit transliteration), which translates to Immaculate Giving in the Jin language. At the age of twelve, she was exceptionally beautiful and intelligent.
The 'Sutra on Transforming the Female Body' states that the wife of Sudatta the Elder (Anathapindika) was named Pure Sun. She had a daughter named Immaculate Light.
A Gatha says:
Simplify miscellaneous affairs, abandon these vexations and defilements. Be upright and firm in all practices, and promptly conceal the six dusts. A heart as stern as frost, conduct as bright as jade. Like that jade tree forest, pure and without flaws.
Collected Essentials from Various Sutras, Volume Twenty