T85n2786_天請問經疏
大正藏第 85 冊 No. 2786 天請問經疏
No. 2786 [cf. No. 592]
天請問經疏一卷
(前闕)
經曰。世尊告曰。少欲最安樂。知足大富貴。持戒恒端嚴。破戒常醜陋 述曰此答也。即次第答前少欲最安樂者。答第一問。儉約為少。耽嗜名欲。世間耽嗜唯少唯廣□□愚情速即破壞。尋生追戀。苦惱切心。佛法反俗貴尚無為。少欲少求最為安樂。又經云。少欲之人則無諂曲。以求人意。直爾少欲尚應修習。何況能生諸功德。有少欲者則有涅槃。涅槃之樂樂中之最。如此最樂因少欲得。因含果說。故言少欲最安樂也。知足大富貴者答第二問。世間凡愚雖得富貴 貪求轉甚常懷不足。知足之人無為無事。無可減奪。常自有餘。故大富貴。經云。知足之人。雖臥地上猶為安樂。不知足者雖處天堂。亦不稱意。如頂生王等即是其事。又云。不知足者雖富而貧。知足之人雖貧而富。故言知足大富貴也。持戒恒端嚴者答第三問。持戒之人尸羅清凈。近得人天可喜妙相。遠得三乘端嚴法身。故言持戒恒端嚴也。如優陀羨王有相夫人持一日戒。其夜命終即生天上得端正身。依王先契。還下報王。嫌王身臭 卻歸天上。即是其事。破戒常醜陋者答第四問。破戒之人罪
【現代漢語翻譯】 現代漢語譯本： 大正藏第 85 冊 No. 2786 《天請問經疏》
No. 2786 [cf. No. 592]
《天請問經疏》一卷
（前闕）
經文說：世尊開示說：『少欲最為安樂，知足是大富貴，持戒恒常端莊，破戒常常醜陋。』 解釋說：這是回答。即依次回答前面，『少欲最為安樂』，是回答第一個問題。儉樸節約是為『少』，貪戀沉溺叫做『欲』。世間的貪戀沉溺，無論是少是多，愚昧的情感很快就會破壞，隨即產生追憶和愛戀，苦惱充滿內心。佛法與世俗相反，貴在崇尚無為。少欲少求最為安樂。又有經文說：『少欲的人就沒有諂媚和虛偽，爲了迎合別人的心意。』僅僅是少欲尚且應該修習，更何況是能產生各種功德呢？有少欲的人，就能證得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。涅槃的快樂是快樂中最殊勝的。如此最殊勝的快樂，是因為少欲而得到的。這是因中包含果的說法，所以說『少欲最為安樂』。 『知足是大富貴』，是回答第二個問題。世間的凡夫愚人，即使得到了富貴，貪求也會更加厲害，常常心懷不足。知足的人無為無事，沒有什麼可以減少或剝奪，常常自己有餘，所以是大富貴。經文說：『知足的人，即使睡在地上也覺得安樂；不知足的人，即使身處天堂，也不稱心如意。』如頂生王等就是這樣的例子。又說：『不知足的人即使富有也貧窮，知足的人即使貧窮也富有。』所以說『知足是大富貴』。 『持戒恒常端莊』，是回答第三個問題。持戒的人，尸羅（Śīla，佛教術語，指戒律）清凈，近的能得到人天可喜的妙相，遠的能得到三乘（聲聞乘、緣覺乘、菩薩乘）端莊的法身。所以說『持戒恒常端莊』。如優陀羨王（Udayana）有相夫人持一日戒，當夜命終，就生到天上，得到端正的身體。依照先前與國王的約定，還下到人間來報答國王，嫌國王身體臭，就返回天上，就是這樣的例子。 『破戒常常醜陋』，是回答第四個問題。破戒的人，罪業深重。
【English Translation】 English version: Taisho Tripitaka Volume 85, No. 2786 Commentary on the Sutra of Brahma's Questions
No. 2786 [cf. No. 592]
Commentary on the Sutra of Brahma's Questions, one volume
(Previous part missing)
The Sutra says: The World Honored One said, 'Few desires are the greatest happiness, contentment is great wealth, upholding precepts is always dignified, breaking precepts is always ugly.' The commentary says: This is the answer. It answers the previous questions in order. 'Few desires are the greatest happiness' answers the first question. Frugality and thrift are 'few,' craving and indulgence are called 'desires.' Worldly cravings and indulgences, whether few or many, foolish emotions are quickly destroyed, and then memories and attachments arise, and suffering fills the heart. The Buddha's Dharma is the opposite of worldly customs, valuing non-action. Few desires and few requests are the greatest happiness. Also, the Sutra says, 'A person with few desires has no flattery or hypocrisy, in order to please others.' Merely having few desires should be practiced, let alone generating various merits? A person with few desires can attain Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). The happiness of Nirvana is the most supreme of happiness. Such supreme happiness is obtained because of few desires. This is a statement of cause containing the effect, so it is said, 'Few desires are the greatest happiness.' 'Contentment is great wealth' answers the second question. Worldly ordinary fools, even if they obtain wealth and status, their craving will become even greater, and they will always be discontented. A contented person is non-active and without affairs, nothing can be reduced or taken away, and they always have abundance, so they are greatly wealthy. The Sutra says, 'A contented person, even if sleeping on the ground, still feels happy; a discontented person, even if in heaven, is not satisfied.' Such as King Top-Born and others are examples of this. It also says, 'A discontented person is poor even if rich, a contented person is rich even if poor.' So it is said, 'Contentment is great wealth.' 'Upholding precepts is always dignified' answers the third question. A person who upholds precepts, their Śīla (Śīla, a Buddhist term referring to moral conduct) is pure, and they can attain pleasing and wonderful appearances in the human and heavenly realms in the near future, and dignified Dharma bodies of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) in the distant future. So it is said, 'Upholding precepts is always dignified.' For example, Udayana (Udayana)'s wife, who had auspicious marks, upheld the one-day precept, and died that night, and was reborn in heaven, obtaining a dignified body. According to the previous agreement with the king, she returned to the human realm to repay the king, but disliked the king's body odor, and returned to heaven, which is such an example. 'Breaking precepts is always ugly' answers the fourth question. A person who breaks precepts has heavy sins.
業增長。墮三惡道。受避陋身。若生人中。諸根不具。邊地下賤形儀鄙拙人不喜見。經百千生。故言破戒常醜陋也。
經曰。天覆請曰。誰為善眷屬。誰為噁心怨。云何極重苦。云何第一樂 述曰。此下第五請答。此即請也。亦有四問。一問善眷屬。二問噁心怨。三問極重苦。四問第一樂。誰為善眷屬者此第一問。眷謂家眷。屬謂親屬。世間眷屬或父不慈。或子不孝。或兄不順。或弟不恭。或內外親不仁不義。情相乖阻狀若怨家。雖名眷屬。而非是善。若父慈子孝兄順弟恭內外諸親仁義相向情無乖阻。水乳和同。如此眷屬名之為善。未知法中誰得名為純善眷屬。云何噁心怨者此第二問。妒賢嫉勝名為噁心。欲相加害名為怨也。未知法中誰是行者噁心怨也。云何極重苦者此第三問。世間殺縛枷鎖囚禁怨會愛離病死所逼名之為苦。未知法中更有苦惱重過此以不。云何第一樂者此第四問。世間富貴乘肥衣輕。目觀美艷耳聽絲竹。田游殺獵淫酒是耽。放縱歡娛名之為樂。未知法中更有快樂過此以不。
經曰。世尊告曰。福為善眷屬。罪為噁心怨。地獄極重苦。無生第一樂 述曰。此答也。次第答前四問。福為善眷屬者答第一問。福謂施戒修三德。施有三種。一財施。由無貪善根成。二無畏施。由無瞋善根成。三法
【現代漢語翻譯】 業的增長會導致墮入三惡道（地獄、餓鬼、畜生），遭受醜陋的身體。如果轉生為人，也會諸根不全，身處邊遠地區，相貌鄙陋丑拙，不被人喜歡。經歷百千世都是如此，所以說破戒之人常常醜陋。
經文中說：天覆（Deva Punarvasu）請問：誰是善的眷屬，誰是惡意的怨敵？什麼是極重的苦，什麼又是第一的樂？我解釋說：下面是第五次請求和回答。這實際上是請求，其中包含四個問題。第一個問題是關於善的眷屬，第二個問題是關於惡意的怨敵，第三個問題是關於極重的苦，第四個問題是關於第一的樂。『誰是善的眷屬』是第一個問題。眷指家庭，屬指親屬。世間的眷屬，有的父親不慈愛，有的兒子不孝順，有的哥哥不友善，有的弟弟不恭敬，或者內外親屬不仁不義，情感相互衝突，如同仇人。雖然名義上是眷屬，但並非是善的。如果父親慈愛，兒子孝順，哥哥友善，弟弟恭敬，內外親屬仁義相待，情感沒有衝突，如同水乳交融，這樣的眷屬才能稱之為善。但不知道在佛法中，誰才能被稱為純善的眷屬。
『什麼是惡意的怨敵』是第二個問題。嫉妒賢能，勝過自己的人，心懷惡意，想要加害於人，這就是怨敵。不知道在佛法中，誰是修行者的惡意的怨敵。
『什麼是極重的苦』是第三個問題。世間的殺戮、捆綁、枷鎖、囚禁、與怨敵相遇、與所愛分離、被疾病和死亡所逼迫，這些都稱之為苦。但不知道在佛法中，是否有比這些更重的苦惱。
『什麼是第一的樂』是第四個問題。世間的富貴、乘坐肥壯的馬匹、穿著輕柔的衣服，眼睛觀看美麗的女子，耳朵聆聽美妙的音樂，田野遊獵，沉迷於淫慾和酒，放縱享樂，這些都稱之為樂。但不知道在佛法中，是否有比這些更快樂的。
經文中說：世尊（The Blessed One）回答說：福是善的眷屬，罪是惡意的怨敵，地獄是極重的苦，無生是第一的樂。我解釋說：這是對前面四個問題的回答。『福是善的眷屬』是回答第一個問題。福是指佈施、持戒、修行這三種功德。佈施有三種：一是財佈施，由無貪的善根而成；二是無畏佈施，由無嗔的善根而成；三是法佈施。
【English Translation】 The increase of karma leads to falling into the three evil realms (hell, hungry ghosts, animals), suffering from an ugly body. If reborn as a human, one will have incomplete faculties, live in remote areas, and have a base and clumsy appearance that is not pleasing to others. This continues for hundreds of thousands of lifetimes, hence it is said that those who break the precepts are always ugly.
The sutra says: Deva Punarvasu asked: Who are the good relatives, and who are the malicious enemies? What is the most extreme suffering, and what is the supreme bliss? I explain: The following is the fifth request and answer. This is actually a request, containing four questions. The first question is about good relatives, the second is about malicious enemies, the third is about extreme suffering, and the fourth is about supreme bliss. 'Who are the good relatives' is the first question. 'Kinsmen' refers to family, and 'relatives' refers to close relations. In worldly families, some fathers are not kind, some sons are not filial, some elder brothers are not friendly, some younger brothers are not respectful, or inner and outer relatives are unkind and unjust, with conflicting emotions like enemies. Although nominally relatives, they are not good. If the father is kind, the son is filial, the elder brother is friendly, the younger brother is respectful, and inner and outer relatives treat each other with kindness and righteousness, with no conflicting emotions, like water and milk blending together, such relatives can be called good. But it is not known in the Dharma, who can be called purely good relatives.
'What are the malicious enemies' is the second question. Being jealous of the virtuous and those who surpass oneself, harboring malicious intent, and wanting to harm others, these are enemies. It is not known in the Dharma, who are the malicious enemies of practitioners.
'What is the most extreme suffering' is the third question. Worldly killing, binding, shackles, imprisonment, encountering enemies, separation from loved ones, being oppressed by illness and death, these are all called suffering. But it is not known in the Dharma, whether there is suffering heavier than these.
'What is the supreme bliss' is the fourth question. Worldly wealth and nobility, riding fat horses, wearing light clothes, the eyes viewing beautiful women, the ears listening to beautiful music, field hunting, indulging in lust and wine, unrestrained enjoyment, these are all called bliss. But it is not known in the Dharma, whether there is happiness greater than these.
The sutra says: The Blessed One replied: Fortune is good relatives, sin is malicious enemies, hell is extreme suffering, and non-birth is supreme bliss. I explain: This is the answer to the previous four questions. 'Fortune is good relatives' is the answer to the first question. Fortune refers to the three virtues of giving, precepts, and cultivation. Giving has three types: first, material giving, which is accomplished by the good root of non-greed; second, fearless giving, which is accomplished by the good root of non-anger; third, Dharma giving.
施。由無癡善根成。戒有三種。一攝他戒。謂身三。由無貪善根成。二不嬈他戒。謂口四。由無瞋善根成。三饒益戒。謂受持此二福相續生。由無癡善根成。修有三種。一四靜慮。由無貪善根成。二四無量。由無瞋善根成。三四無色。由無癡善根成。又六度中前五亦是福也。如此福德皆以十善業道為性。若施戒二福。生生之處內感欲界人天勝身。外招十善清凈眷屬。所謂命不中夭。大富梵行。所言誠諦。常以軟語。眷屬不離。善和諍訟。言必饒益。不嫉不恚。正見之人以為眷屬。若修定福。感得色無色界殊勝之身。此之三福乃至遠得三乘聖果也。答意云。世善眷屬暫會永離。難聚易散。不保終久。未知法中三福善業真實牢固。常資行人多有利益。諸眷屬中此為最善也。罪為噁心怨者答第二問。破滅三寶五逆十惡併名為罪。由此罪故。能令眾生輪墜三塗。長劫受苦。此答意云世間噁心但害一身。尚名為怨。法中罪業。能害多身。豈非大怨。故言罪為噁心怨也。地獄極重苦者此答第三問。梵音云那落迦。舊雲泥犁訛也。唐云不可樂處。然以不可樂處即是地獄。多在地下故云地獄也。地獄有三熱二寒三邊。熱地獄有八。一等活。二黑繩。三眾合。四叫喚。五大叫喚。六燒熱。七大熱燒。八無間。此八在贍部洲下。重累而住。
【現代漢語翻譯】 現代漢語譯本 佈施。由無癡（沒有愚癡）的善根成就。戒律有三種。一是攝他戒（約束自己不侵犯他人的戒律），包括身三（不殺生、不偷盜、不邪淫），由無貪（沒有貪婪）的善根成就。二是不嬈他戒（不騷擾他人的戒律），包括口四（不妄語、不兩舌、不惡口、不綺語），由無瞋（沒有嗔恨）的善根成就。三是饒益戒（利益他人的戒律），即受持以上兩種戒律，使福德相續不斷產生，由無癡的善根成就。修行有三種。一是四靜慮（四種禪定），由無貪的善根成就。二是四無量（慈、悲、喜、舍四種心），由無瞋的善根成就。三是四無色（四種無色定），由無癡的善根成就。此外，六度（佈施、持戒、忍辱、精進、禪定、智慧）中的前五度也是福德。這些福德都以十善業道為根本性質。 如果佈施和持戒這兩種福德，能使人在生生世世之處，內在感得欲界人天殊勝的身體，外在招感十善清凈的眷屬。也就是壽命不會中途夭折，擁有巨大的財富，行為清凈，所說的話誠實可信，經常說柔和的語言，眷屬不會分離，善於調和爭訟，說的話一定有益處，不嫉妒不嗔恨，以具有正見的人作為眷屬。如果修習禪定之福，能感得色界和無色界殊勝的身體。這三種福德乃至能使人最終獲得三乘（聲聞乘、緣覺乘、菩薩乘）的聖果。 回答的意思是說，世間的善意眷屬，只是暫時相聚，終究會永遠分離，難以聚集，容易離散，不能保證長久。不如佛法中的三種福德善業，真實牢固，經常資助修行人，帶來很多利益。在各種眷屬中，這才是最好的眷屬。罪是噁心的怨敵，這是回答第二個問題。破滅三寶（佛、法、僧），犯五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），造十惡業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），都叫做罪。因為這些罪業，能使眾生在三惡道（地獄、餓鬼、畜生）中輪迴墮落，長久地遭受痛苦。這個回答的意思是說，世間的噁心只能傷害一個人的身體，尚且被稱為怨敵。佛法中的罪業，能傷害多個身體，難道不是更大的怨敵嗎？所以說罪是噁心的怨敵。 地獄是最極重的苦難，這是回答第三個問題。梵語叫做那落迦（Naraka），舊譯為泥犁（Nili），是訛誤的。唐朝翻譯為不可樂處。然而以不可樂處就是地獄。大多在地底下，所以叫做地獄。地獄有三種熱地獄，兩種寒地獄，三種邊地獄。熱地獄有八種。一是等活（Sañjīva），二是黑繩（Kālasūtra），三是眾合（Saṃghāta），四是叫喚（Raurava），五是大叫喚（Mahāraurava），六是燒熱（Tapana），七是大熱燒（Pratāpana），八是無間（Avīci）。這八種地獄在贍部洲（Jambudvīpa）之下，重重疊疊地排列著。
【English Translation】 English version Generosity (Dāna) is accomplished by the wholesome root of non-ignorance (amoha). Discipline (Śīla) is of three types: first, the discipline of restraining others (saṃvara-śīla), which includes the three bodily actions (not killing, not stealing, not engaging in sexual misconduct), is accomplished by the wholesome root of non-greed (alobha). Second, the discipline of not harming others (avihimsā-śīla), which includes the four verbal actions (not lying, not slandering, not using harsh speech, not engaging in frivolous talk), is accomplished by the wholesome root of non-hatred (adveṣa). Third, the discipline of benefiting others (anuggraha-śīla), which is the continuous generation of these two aspects of merit through upholding these precepts, is accomplished by the wholesome root of non-ignorance. Cultivation (Bhāvanā) is of three types: first, the four concentrations (dhyānas), are accomplished by the wholesome root of non-greed. Second, the four immeasurables (brahmavihāras: loving-kindness, compassion, joy, equanimity), are accomplished by the wholesome root of non-hatred. Third, the four formless attainments (arūpasamāpatti), are accomplished by the wholesome root of non-ignorance. Furthermore, the first five of the six perfections (pāramitās: generosity, discipline, patience, diligence, concentration) are also merit. All these merits are characterized by the ten wholesome paths of action (kuśala-karmapatha). If these two merits of generosity and discipline are practiced, in each and every life, one will internally experience superior bodies in the desire realm of humans and gods, and externally attract a pure retinue characterized by the ten wholesome actions. That is, one will not die prematurely, will possess great wealth, will practice pure conduct, will speak truthfully, will always use gentle speech, will not be separated from one's retinue, will be skilled in resolving disputes, will always speak beneficially, will not be jealous or hateful, and will have people with right view as one's retinue. If one cultivates the merit of meditation, one will experience superior bodies in the form and formless realms. These three types of merit can ultimately lead to the attainment of the three vehicles' (triyāna: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) sacred fruits. The answer means that worldly, well-meaning relatives gather temporarily and eventually separate forever; they are difficult to gather and easy to disperse, and their permanence cannot be guaranteed. It is better to rely on the three wholesome meritorious actions in the Dharma, which are truly firm and constantly benefit practitioners. Among all retinues, this is the best. Sin is the enemy of the evil mind; this answers the second question. Destroying the Three Jewels (Triratna: Buddha, Dharma, Sangha), committing the five heinous crimes (pañcānantarya: killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, creating schism in the Sangha), and committing the ten unwholesome actions (daśākuśalakarmāṇi: killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, malice, wrong view) are all called sins. Because of these sins, beings are able to fall into the three lower realms (trayo apāyāḥ: hell, hungry ghost, animal) and suffer for long eons. The meaning of this answer is that worldly evil intentions harm only one body and are still called enemies. Sins in the Dharma harm many bodies; are they not greater enemies? Therefore, it is said that sin is the enemy of the evil mind. Hell is the most extreme suffering; this answers the third question. In Sanskrit, it is called Naraka. The old translation Nili is a corruption. The Tang Dynasty translated it as 'unpleasant place'. However, 'unpleasant place' is hell. It is mostly underground, so it is called hell. There are three hot hells, two cold hells, and three bordering hells. There are eight hot hells: first, Sañjīva (reviving); second, Kālasūtra (black thread); third, Saṃghāta (crushing); fourth, Raurava (screaming); fifth, Mahāraurava (great screaming); sixth, Tapana (burning); seventh, Pratāpana (great burning); eighth, Avīci (without interval). These eight hells are below Jambudvīpa (the continent where we live), stacked one upon another.
前二有主治。次三少主治。后三無主治。然此八為本。一一各有十六園。一面有四。四面合十六。通本為十七。八個十七合有一百三十六所。罪人于中受熱惱苦。寒地獄亦八。一頞浮陀。由寒苦所逼肉生細胞。二尼賴浮陀。由寒風所吹通身成胞。三阿吒。由唇不得動唯舌得動。故作此聲。四阿波波。由舌不得動唯唇得動。故作此聲。五嘔喉喉。由唇舌皆不得動振氣故作此聲。六郁波羅。此是青蓮華。此花葉細。由肉色細坼似此花開。七波頭摩。此是赤蓮華。由肉色大坼似此花開。八芬陀利。此是白蓮華。由彼骨坼似此花開。前二從身相受名。次三從聲相受名。后三從瘡相受名。又前二了叫。次三不了叫。后三不叫。此八在四洲間。著鐵圍山底。仰向居心。罪人于中受寒凍苦。邊地獄有三。一山間。二水間。三曠野。受別業報。寒熱雜受。此答意云。雖有人間殺縛枷鎖怨會愛離病死等苦及以畜生餓鬼之苦。比于地獄百分不及其一。乃至千萬那由他分亦不及其一。故言地獄極重苦也。無生第一樂者答第四問。涅槃之體名曰無生。以無生故。畢竟不滅。聖人證此。寂然涅槃。常住安穩。故是極樂。此答意云。世間樂樂極則苦。豈若涅槃無苦常樂。故經云。高者必墮。常者必盡。合者必離。樂者必苦。此偈明生死妄樂樂極必苦
【現代漢語翻譯】 現代漢語譯本 前二者有主要苦難，中間三個苦難較輕，后三個沒有主要苦難。然而這八個是根本。每一個各有十六個小地獄，一面有四個，四面合起來是十六個。連同根本地獄，共有十七個。八個十七合起來有一百三十六所。罪人在其中遭受熱惱之苦。 寒地獄也有八個：一、頞浮陀（Arbuda，意為皰）。由於寒冷所逼迫，肉上生出細胞。二、尼賴浮陀（Nirarbuda，意為皰裂）。由於寒風吹拂，全身都變成胞。三、阿吒吒（Atata）。由於嘴唇不能動，只有舌頭能動，所以發出這種聲音。四、阿波波（Hahava）。由於舌頭不能動，只有嘴唇能動，所以發出這種聲音。五、嘔喉喉（Huhuva）。由於嘴唇和舌頭都不能動，振動氣息所以發出這種聲音。六、郁波羅（Utpala，意為青蓮花）。這是青蓮花。這種花葉子細小，由於肉色細微破裂，像這種花開放一樣。七、波頭摩（Padma，意為赤蓮花）。這是赤蓮花。由於肉色大塊破裂，像這種花開放一樣。八、芬陀利（Pundarika，意為白蓮花）。這是白蓮花。由於骨頭破裂，像這種花開放一樣。 前兩個地獄從身體的相狀來命名，中間三個地獄從聲音的相狀來命名，后三個地獄從瘡口的相狀來命名。另外，前兩個地獄的叫聲是清楚的，中間三個地獄的叫聲是不清楚的，后三個地獄是不叫的。這八個寒地獄在四大洲之間，位於鐵圍山（Cakravāda）底部，向上朝向居心。罪人在其中遭受寒冷凍僵之苦。 邊地獄有三個：一、山間，二、水間，三、曠野。受不同的業報，寒冷和炎熱交雜承受。這段回答的意思是說，即使人間有殺戮、捆綁、枷鎖、怨恨相會、愛別離、疾病死亡等等苦難，以及畜生、餓鬼之苦，相比于地獄，百分之一都比不上，乃至千萬那由他（nayuta，數量單位）分之一也比不上。所以說地獄的苦難極其深重。 『無生第一樂』是回答第四個問題。涅槃（Nirvana）的本體叫做無生。因為無生，所以畢竟不滅。聖人證悟了這個境界，寂然涅槃，常住安穩，所以是極樂。這段回答的意思是說，世間的快樂，快樂到了極點就是痛苦，哪裡比得上涅槃沒有痛苦而永遠快樂呢？所以經上說：『高者必墮，常者必盡，合者必離，樂者必苦。』這首偈語說明生死中的虛妄快樂，快樂到了極點必定是痛苦。
【English Translation】 English version The first two have primary torments, the next three have lesser torments, and the last three have no primary torments. However, these eight are fundamental. Each one has sixteen surrounding hells, with four on each side, totaling sixteen. Including the fundamental hell, there are seventeen in total. Eight groups of seventeen make one hundred and thirty-six places. Sinners within them suffer the torment of heat and vexation. There are also eight cold hells: 1. Arbuda (meaning 'blister'). Due to the pressure of cold, cells grow on the flesh. 2. Nirarbuda (meaning 'blister burst'). Due to the blowing of cold winds, the whole body becomes blisters. 3. Atata. Because the lips cannot move, only the tongue can, it makes this sound. 4. Hahava. Because the tongue cannot move, only the lips can, it makes this sound. 5. Huhuva. Because neither the lips nor the tongue can move, it makes this sound by vibrating the breath. 6. Utpala (meaning 'blue lotus'). This is the blue lotus. The leaves of this flower are small, and because the flesh is finely cracked, it resembles this flower blooming. 7. Padma (meaning 'red lotus'). This is the red lotus. Because the flesh is largely cracked, it resembles this flower blooming. 8. Pundarika (meaning 'white lotus'). This is the white lotus. Because the bones are cracked, it resembles this flower blooming. The first two hells are named from the appearance of the body, the next three are named from the appearance of the sound, and the last three are named from the appearance of the sores. Also, the sounds of the first two hells are clear, the sounds of the next three hells are unclear, and the last three hells make no sound. These eight cold hells are located between the four continents, at the bottom of Mount Cakravāda, facing upwards towards the mind. Sinners within them suffer the torment of cold and freezing. There are three border hells: 1. Among the mountains, 2. Among the waters, 3. In the wilderness. They receive different karmic retributions, experiencing a mixture of cold and heat. The meaning of this answer is that even if there are sufferings in the human realm such as killing, binding, yokes, resentful encounters, separation from loved ones, sickness, death, etc., as well as the sufferings of animals and hungry ghosts, they are not even one percent comparable to the hells, not even one ten million nayuta (unit of quantity). Therefore, it is said that the suffering of hell is extremely heavy. 'The first bliss of non-birth' answers the fourth question. The essence of Nirvana is called non-birth. Because of non-birth, it ultimately does not perish. Sages realize this state, enter into silent Nirvana, and abide in constant peace, therefore it is supreme bliss. The meaning of this answer is that worldly pleasures, when they reach their peak, become suffering. How can they compare to Nirvana, which is without suffering and eternally blissful? Therefore, the sutra says: 'What is high must fall, what is constant must end, what is united must separate, what is pleasurable must be painful.' This verse explains that the false pleasures of birth and death, when they reach their peak, must be painful.
。又云。諸行無常有生滅法。生滅滅已。寂滅為樂。此偈明涅槃無苦。畢竟常樂。故言無生第一樂也。
經曰。天覆請曰。何者愛非宜。何者宜非愛。何者極熱病。誰是大良醫 述曰。此下第六請答也。此即先請。亦有四問。一問愛非宜。二問宜非愛。三問極熱病。四問大良醫。何者愛非宜何者宜非愛者此第一第二問。且如甘飯雜毒雖是所愛。而損身害命。不宜食之。又如良藥苦口即非所愛。而利於病。所宜服之。又如諂辭順情雖是所愛。而損於行。不宜聽之。忠言逆耳雖非所愛。而利於行。所宜聽之。未知法中何者是情所愛。而於身不宜。何者于身有宜。而非情所愛也。何者極熱病者此第三問也。迦摩羅病世稱熱病。遇此病者必定當死。世醫拱手。未知法中頗更有病極過於此熱病以不。誰是大良醫者此第四問。良者善也。醫者意也。善識病源。沙閑藥性。療者必差。稱曰良醫。良醫有四義。一知病。二知病因。三知病差。四知差已不生。未知法中頗有良醫大過如此良醫以不。
經曰。世尊告曰。諸欲愛非宜。解說宜非愛。貪為極熱病。佛是大良醫 述曰。此答也。次第答前四問。諸欲愛非宜者答第一問。諸欲謂可愛色聲香味觸五欲境也。能生欲心為所取故名欲也。經云。五欲誑人。如蜜涂刀舐者傷舌。
【現代漢語翻譯】 又說，諸行無常，是有生滅之法。生滅滅盡之後，寂滅就是快樂。這句偈語說明涅槃沒有痛苦，畢竟是常樂的，所以說無生是第一快樂。
經中說：天人再次請問：『什麼愛是不適宜的？什麼適宜的卻不是愛？什麼是極熱的病？誰是偉大的良醫？』
解釋：下面是第六次請問和回答。這即是先請問，也有四個問題。一問什麼愛是不適宜的，二問什麼適宜的卻不是愛，三問什麼是極熱的病，四問誰是偉大的良醫。『什麼愛是不適宜的？什麼適宜的卻不是愛？』這是第一和第二個問題。比如美味的飯菜摻雜毒藥，雖然是所喜愛的，但會損害身體和生命，不適宜食用。又如良藥苦口，即使不是所喜愛的，但對治病有益，適宜服用。又如諂媚的言辭順從人情，雖然是所喜愛的，但會損害德行，不適宜聽從。忠言逆耳，即使不是所喜愛的，但對德行有益，適宜聽從。不知道佛法中什麼是情感所喜愛，但對自身不適宜的？什麼對自身有益，卻不是情感所喜愛的呢？『什麼是極熱的病？』這是第三個問題。迦摩羅病（一種嚴重的黃疸病）世人稱為熱病，得了這種病必定會死亡，世間的醫生也束手無策。不知道佛法中是否還有比這種熱病更嚴重的病？『誰是偉大的良醫？』這是第四個問題。良，是善的意思。醫，是意（智慧）的意思。善於識別病源，熟悉藥物的性質，治療必定痊癒，被稱為良醫。良醫有四種含義：一、知道病癥；二、知道病因；三、知道病會痊癒；四、知道痊癒后不會復發。不知道佛法中是否還有比這種良醫更偉大的良醫？
經中說：世尊告訴天人：『各種慾望的愛是不適宜的，解脫的宣說是適宜的卻不是愛，貪婪是極熱的病，佛是偉大的良醫。』
解釋：這是回答。依次回答前面的四個問題。『各種慾望的愛是不適宜的』，回答第一個問題。各種慾望是指可愛的色（rūpa），聲（shabda），香（gandha），味（rasa），觸（sprashtavya）五欲之境。能產生慾望的心，因為被（五欲）所取，所以稱為慾望。經中說：『五欲迷惑人，如同用蜜塗在刀刃上，舔舐的人會傷到舌頭。』
【English Translation】 It is also said: 'All conditioned things are impermanent, having the nature of arising and ceasing. Once arising and ceasing cease, tranquility is bliss.' This verse clarifies that Nirvana is without suffering, ultimately being constant bliss. Therefore, it is said that non-arising is the foremost bliss.
The Sutra says: The Deva (celestial being) further inquired: 'What love is unsuitable? What is suitable but not loved? What is the extremely hot disease? Who is the great physician?'
Explanation: The following is the sixth inquiry and response. This is the initial inquiry, containing four questions. First, what love is unsuitable? Second, what is suitable but not loved? Third, what is the extremely hot disease? Fourth, who is the great physician? 'What love is unsuitable? What is suitable but not loved?' These are the first and second questions. For example, delicious food mixed with poison, although loved, harms the body and life, and is unsuitable for consumption. Also, good medicine is bitter, though not loved, it benefits the illness and is suitable for taking. Furthermore, flattering words that cater to emotions, though loved, harm conduct and are unsuitable for listening to. Honest words are harsh to the ear, though not loved, they benefit conduct and are suitable for listening to. I do not know what in the Dharma is loved by emotions but unsuitable for the body? What is beneficial to the body but not loved by emotions? 'What is the extremely hot disease?' This is the third question. Kamala disease (a severe form of jaundice) is known as a hot disease. Those who contract this disease are certain to die, and worldly doctors are helpless. I do not know if there is any disease in the Dharma more extreme than this hot disease. 'Who is the great physician?' This is the fourth question. 'Good' means virtuous. 'Physician' means intention (wisdom). One who is skilled at identifying the source of the disease, familiar with the properties of medicine, and whose treatment is certain to cure, is called a good physician. A good physician has four qualities: first, knowing the disease; second, knowing the cause of the disease; third, knowing that the disease will be cured; fourth, knowing that it will not recur after being cured. I do not know if there is any physician in the Dharma greater than such a good physician?
The Sutra says: The World-Honored One (Bhagavan) told the Deva: 'The love of all desires is unsuitable, the exposition of liberation is suitable but not loved, greed is the extremely hot disease, the Buddha (Buddha) is the great physician.'
Explanation: This is the answer. It answers the previous four questions in order. 'The love of all desires is unsuitable' answers the first question. All desires refer to the five desirable sense objects of form (rūpa), sound (shabda), smell (gandha), taste (rasa), and touch (sprashtavya). The mind that generates desire, because it is taken by (the five desires), is called desire. The Sutra says: 'The five desires deceive people, like honey smeared on a knife's edge, those who lick it will injure their tongues.'
猶如炙疥初雖少樂。后即大苦。如逆風執火如其不放必定燒手。如國王貪色遂失其位。仙人愛聲從空墜林。比丘嗅香河神責罵。沙彌嘗味投池作龍。藍弗染觸退失神足。又此五欲現受三苦。謂覓時生勤勞苦。守時生怖畏苦。失時生熱惱苦。又為非法追求五欲。復墮地獄餓鬼畜生多時受苦。後生人天貧窮困苦。愛別離苦。怨增會苦。如此等苦皆為貪著五欲因緣。故知五欲雖是凡情慾心所愛。而於行者極非所宜。故言諸欲愛非宜。解脫宜非愛者答第二問。涅槃無為體絕眾縛。故名解脫。證解脫者永離生死。常住湛然。如其解脫資潤行者極是所宜。而凡夫愚情之所不愛。故言解脫宜非愛。故經云。凡夫寧樂癩野干身。不樂涅槃。野干猶有眼耳心。涅槃無故。貪為極熱病者答第三問。貪是貪使。體通三界。遍障五問。六識俱行。六塵齊染。生死腳足苦惱根源。世間熱病豈能比此。如智度論說。慾火熾發燒于天祀。豈非貪愛是極熱病耶。現在尚自火燒。來生寧免湯鑊。故言貪為極熱病也。佛是大良醫者答第四問。如來五眼。內明六通外朗。豎觀三際。橫睹十方。至於身心病源對除藥法悉皆洞照無非目前。故設教逗機皆稱根性。隨病授藥無不獲益。是故佛是極大良醫。阿含經說。佛有四智。一知苦。二知苦因。三知苦滅。四知苦滅
【現代漢語翻譯】 現代漢語譯本 猶如品嚐炙烤的疥瘡，起初或許感到些許快樂，但之後卻是巨大的痛苦。如同逆風執持火把，如果不放手，必定會燒傷手。如同國王貪戀美色，最終失去王位。如同仙人貪愛聲音，從空中墜落到樹林。比丘貪聞香氣，受到河神的責罵。沙彌貪圖味道，投身池中化為龍。藍弗貪戀觸感，退失了神通。此外，這五欲（色、聲、香、味、觸）當下會帶來三種痛苦：尋求時產生勤勞的痛苦，守護時產生怖畏的痛苦，失去時產生熱惱的痛苦。又因為以非法手段追求五欲，還會墮入地獄、餓鬼、畜生道，長時間遭受痛苦。即使後來轉生為人或天人，也會面臨貧窮困苦、愛別離苦（與所愛分離的痛苦）、怨憎會苦（與所憎恨的人相遇的痛苦）。這些痛苦都是因為貪著五欲而產生的。因此可知，五欲雖然是凡夫俗子所喜愛的，但對於修行者來說，卻是極其不適宜的。所以說，諸欲的愛戀是不適宜的。解脫是適宜的，而不是愛戀的對象。這是對第二個問題的回答。涅槃（Nirvana）是無為的境界，本體斷絕了一切束縛，所以稱為解脫（Moksha）。證得解脫的人，永遠脫離生死輪迴，常住于清凈寂滅的狀態。解脫對於滋養修行者來說，是極其適宜的，但卻是凡夫愚昧的情感所不喜愛的。所以說，解脫是適宜的，而不是愛戀的對象。所以經中說，凡夫寧願做一隻長著癩瘡的野干，也不願進入涅槃。因為野干還有眼、耳、心，而涅槃中什麼都沒有。貪慾是極熱的疾病。這是對第三個問題的回答。貪（Tanha）是貪使，其本體貫通三界（欲界、色界、無色界），普遍障礙五問（可能指五種修行障礙），與六識（眼識、耳識、鼻識、舌識、身識、意識）同時運作，染著六塵（色、聲、香、味、觸、法）。它是生死輪迴的根源，是苦惱的根源。世間的熱病怎麼能與它相比呢？如《智度論》所說，『熾熱的火焰燃燒祭祀，難道不是因為貪愛是極熱的疾病嗎？』現在尚且被火燒，來生難道能免於湯鑊之苦嗎？所以說，貪慾是極熱的疾病。佛是偉大的良醫。這是對第四個問題的回答。如來（Tathagata）具有五眼（肉眼、天眼、慧眼、法眼、佛眼），內能明瞭六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），外能洞察一切。縱向觀察過去、現在、未來三世，橫向觀察十方世界。對於眾生的身心疾病的根源，以及對癥下藥的方法，都完全明瞭，沒有不清楚的。因此，佛陀所設立的教法，都能契合眾生的根機，根據不同的病癥給予不同的藥物，沒有不能獲得利益的。所以說，佛是偉大的良醫。《阿含經》說，佛有四智：一、知苦（Dukkha），二、知苦因（Dukkha Samudaya），三、知苦滅（Dukkha Nirodha），四、知苦滅之道（Dukkha Nirodha Gamini Patipada）。
【English Translation】 English version It's like savoring a burning scab; initially, there might be a bit of pleasure, but afterward, there's immense suffering. It's like holding a torch against the wind; if you don't let go, you'll surely burn your hand. It's like a king indulging in lust, ultimately losing his throne. It's like a celestial being enamored with sound, falling from the sky into the forest. A Bhikshu (Buddhist monk) indulging in fragrance is scolded by the river deity. A Shramanera (novice monk) craving taste transforms into a dragon in the pond. Lampha, attached to touch, loses his supernatural powers. Furthermore, these five desires (form, sound, smell, taste, and touch) bring three kinds of suffering in the present: the suffering of labor in seeking them, the suffering of fear in guarding them, and the suffering of distress in losing them. Moreover, pursuing the five desires through unlawful means leads to rebirth in hell, as a hungry ghost, or as an animal, enduring suffering for a long time. Even if reborn as a human or a Deva (god), one faces poverty, hardship, the suffering of separation from loved ones, and the suffering of encountering those one hates. All these sufferings arise from attachment to the five desires. Therefore, it's known that although the five desires are loved by ordinary people, they are extremely unsuitable for practitioners. Hence, it's said that the love of desires is unsuitable. Liberation is suitable, not love. This is the answer to the second question. Nirvana (Nirvana) is a state of non-action, its essence free from all bonds, hence called liberation (Moksha). Those who attain liberation are forever free from the cycle of birth and death, abiding in a state of serene stillness. Liberation is extremely suitable for nourishing practitioners, but it's not loved by the foolish emotions of ordinary people. Therefore, it's said that liberation is suitable, not love. Thus, the Sutra says, 'Ordinary people would rather be a jackal with leprosy than enter Nirvana, because the jackal still has eyes, ears, and a mind, while Nirvana has nothing.' Greed is an extremely hot disease. This is the answer to the third question. Greed (Tanha) is the messenger of greed, its essence pervading the three realms (desire realm, form realm, formless realm), universally obstructing the five questions (possibly referring to five obstacles to practice), operating simultaneously with the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), and defiling the six sense objects (form, sound, smell, taste, touch, and mental objects). It is the root of the cycle of birth and death, the source of suffering. How can worldly hot diseases compare to it? As the Mahaprajnaparamita Shastra says, 'The blazing flames burn the sacrifice; isn't it because greed is an extremely hot disease?' Even now, one is burned by fire; how can one avoid the suffering of boiling in a cauldron in the next life? Therefore, it's said that greed is an extremely hot disease. The Buddha is the great physician. This is the answer to the fourth question. The Tathagata (Tathagata) possesses the five eyes (flesh eye, divine eye, wisdom eye, Dharma eye, Buddha eye), internally illuminating the six superknowledges (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernatural powers, and extinction of outflows), externally perceiving everything. Vertically observing the past, present, and future three periods, horizontally observing the ten directions. The root causes of beings' physical and mental illnesses, as well as the methods of prescribing medicine accordingly, are all completely clear, with nothing unknown. Therefore, the teachings established by the Buddha all accord with the capacities of beings, giving different medicines according to different illnesses, with no one failing to benefit. Therefore, it's said that the Buddha is the great physician. The Agamas Sutra says that the Buddha has four wisdoms: first, knowing suffering (Dukkha); second, knowing the cause of suffering (Dukkha Samudaya); third, knowing the cessation of suffering (Dukkha Nirodha); and fourth, knowing the path to the cessation of suffering (Dukkha Nirodha Gamini Patipada).
道。故曰良醫。又經云。世醫所療治。雖差還復生。如來所治者必竟不復發。故言佛是大良醫也。
經曰。天覆請曰。誰能覆世間。世間誰所魅。誰令舍親友。誰復障生天 述曰。此下第七請答。此即先請。亦有四問。一問覆世。二問魅世。三問舍友。四問障天。誰能覆世間者此第一問。覆謂障蔽。世間眼目為暗盲覆蔽。不見色像。未知法中更有何物覆蔽世間。不識道理。世間誰所魅者此第二問。如世間鬼魅魅人令癡。或悲或喜。未知法中更有何物能魅世間。令其迷亂。誰令舍親友者此第三問。朋流交密即為親友。若因財密。財盡則疏。若因勢親。勢歇便阻。如張陳兇終蕭朱隙末是也。未知法中誰令眾生舍于親友。誰復障生天者此第四問。天之勝報人皆受樂。由誰為障不得上生。
經曰。世尊告曰無智覆世間。世間癡所魅。慳貪舍親友。染著障生天 述曰。此答也。次第答前四問。無智覆世間者答第一問。無苦集滅道四諦智。或無真俗二諦智。名為無智。無智即無明使也。由無智故。不知生死苦果集因。不知解脫道因滅果。不知真諦一相無為。不知俗諦三世因果。此答意云。世間盲暗但覆肉眼。無智慧覆世間慧眼。故言無智覆世間也。世間癡所魅者答第二問。癡即無明別名也。由癡魅故。于無常見常。于
【現代漢語翻譯】 現代漢語譯本：因此說佛是最好的醫生。《涅槃經》中說：『世間醫生所治療的疾病，即使痊癒還會復發。如來所治療的疾病，必定究竟不再復發。』所以說佛是大良醫啊。
《維摩詰經》中說：『天神再次請問：誰能覆蓋世間？世間被誰所迷惑？誰使人捨棄親友？誰又障礙眾生往生天界？』解釋：以下是第七次請問和回答。這是先提問，共有四個問題。一問誰覆蓋世間，二問世間被誰迷惑，三問誰使人捨棄親友，四問誰障礙往生天界。『誰能覆蓋世間』是第一個問題。覆蓋就是障蔽。世間的眼目被黑暗盲昧所覆蓋，看不見色相，不知道佛法中還有什麼東西覆蓋世間，使人不能認識道理。『世間被誰所迷惑』是第二個問題。就像世間的鬼魅迷惑人使人癡迷，或悲或喜，不知道佛法中還有什麼東西能迷惑世間，使人迷亂。『誰使人捨棄親友』是第三個問題。朋友之間交往密切才成為親友，如果因為錢財而親密，錢財用盡就會疏遠；如果因為權勢而親近，權勢消失就會斷絕。就像張耳、陳余最終反目成仇，蕭何、朱勃晚年產生嫌隙一樣。不知道佛法中是誰使眾生捨棄親友。『誰又障礙往生天界』是第四個問題。天界的殊勝果報人人都想享受，由誰來障礙使人不能往生天界。
《維摩詰經》中說：『世尊回答說：無智覆蓋世間，世間被愚癡所迷惑，慳吝貪婪使人捨棄親友，染著執迷障礙往生天界。』解釋：這是回答。依次回答前面的四個問題。『無智覆蓋世間』是回答第一個問題。沒有苦、集、滅、道四諦的智慧，或者沒有真諦、俗諦二諦的智慧，就叫做『無智』。無智就是無明煩惱。因為沒有智慧，所以不知道生死的苦果和集因，不知道解脫的道因和滅果，不知道真諦的一相無為，不知道俗諦的三世因果。這個回答的意思是說，世間的盲暗只是覆蓋肉眼，而無智卻能覆蓋世間的慧眼，所以說『無智覆蓋世間』。『世間被愚癡所迷惑』是回答第二個問題。愚癡就是無明的別名。因為被愚癡所迷惑，所以在無常中見常，在不凈中見凈。
【English Translation】 English version: Therefore, it is said that the Buddha is the best doctor. The Nirvana Sutra says: 'The diseases treated by worldly doctors, even if cured, will recur. The diseases treated by the Tathagata (如來, one of the titles of a Buddha, 'Thus Come One') will certainly never recur.' Therefore, it is said that the Buddha is a great doctor.
The Vimalakirti Sutra says: 'The Deva (天神, a deity or celestial being) asked again: Who can cover the world? By whom is the world deluded? Who causes people to abandon relatives and friends? Who obstructs beings from being born in the heavens?' Explanation: The following is the seventh question and answer. This is the initial question, with four questions in total. First, who covers the world; second, by whom is the world deluded; third, who causes people to abandon relatives and friends; fourth, who obstructs rebirth in the heavens. 'Who can cover the world' is the first question. Cover means to obscure. The eyes of the world are covered by darkness and blindness, unable to see forms and appearances, not knowing what else in the Dharma (佛法, the teachings of the Buddha) covers the world, preventing people from recognizing the truth. 'By whom is the world deluded' is the second question. Just as worldly ghosts and demons delude people, causing them to be infatuated, either sad or happy, not knowing what else in the Dharma can delude the world, causing them to be confused. 'Who causes people to abandon relatives and friends' is the third question. Close relationships between friends make them relatives and friends. If intimacy is due to wealth, it will become distant when wealth is exhausted; if closeness is due to power, it will cease when power wanes, like the eventual animosity between Zhang Er and Chen Yu, and the later discord between Xiao He and Zhu Bo. It is not known who in the Dharma causes beings to abandon relatives and friends. 'Who obstructs rebirth in the heavens' is the fourth question. Everyone wants to enjoy the superior rewards of the heavens. Who obstructs people from being reborn in the heavens?
The Vimalakirti Sutra says: 'The Bhagavan (世尊, 'World Honored One', another title for the Buddha) replied: Ignorance covers the world, the world is deluded by foolishness, stinginess and greed cause people to abandon relatives and friends, attachment and clinging obstruct rebirth in the heavens.' Explanation: This is the answer, addressing the previous four questions in order. 'Ignorance covers the world' answers the first question. Lacking the wisdom of the Four Noble Truths (苦集滅道, suffering, its cause, its cessation, and the path to its cessation), or lacking the wisdom of the Two Truths (真諦俗諦, ultimate truth and conventional truth), is called 'ignorance'. Ignorance is the affliction of Avidya (無明, ignorance). Because of ignorance, one does not know the suffering result and the cause of accumulation in Samsara (生死, the cycle of birth and death), does not know the path cause and cessation result of liberation, does not know the unconditioned nature of ultimate truth, and does not know the causal consequences of the three times in conventional truth. The meaning of this answer is that worldly blindness only covers the physical eyes, while ignorance can cover the wisdom eyes of the world, so it is said that 'ignorance covers the world'. 'The world is deluded by foolishness' answers the second question. Foolishness is another name for ignorance. Because one is deluded by foolishness, one sees permanence in impermanence, and purity in impurity.
無我見我。于不凈見凈。于苦見樂。所有行解並皆顛倒。如此顛倒並由愚癡。故言世間癡所魅也。慳貪舍親友者答第三問。慳是吝於己物。貪是欲於他財。如律中說。有一比丘池邊習定。池龍敬德以身繞之。比丘心惡欲令其去。方便說偈從索珠云。光耀摩尼寶。瓔珞莊嚴身。若能施我者。是名為善親。池龍慳惜說此偈答。我愛摩尼寶。遇汝比丘身。我終不施汝。任汝不相親。佛因此事復說偈云。多貪人所惡。數乞朋友乖。比丘乞龍珠。一去不復回。故知慳貪能捨親友也。又由貪故唯欲他財。由於慳故不行惠施。所生之處貧窮乏少。無父無母。無妻無子。無善知識。無親友人。故言慳貪舍親友也。成實論有五慳。一施慳。二家慳。三處慳。四贊慳。五法慳。此之五慳並舍親友也。染著障生天者答第四問。天謂二十八天。皆須厭下而得上生。若染著下地。不得生上。若染著人中五欲。縱情放逸不肯厭離。不得上生六慾天中。如經廣說。佛弟難陀厭孫陀羅欣天上女。方始持戒愿生天。如若染著六天五欲。不得上生色界天中。若染著色天果報。不得上生無色天中。故言染著障生天也。又三乘聖人名為凈天。若染著三界二十八天有漏果報。不得入彼三乘聖道。亦名染著障生天也。
經曰。天覆請曰。誰非火所燒。風亦不能
【現代漢語翻譯】 現代漢語譯本 執著于『無我』的境界卻認為有『我』（無我見我），于不潔凈的事物卻認為潔凈（于不凈見凈），于痛苦的境遇卻認為快樂（于苦見樂），所有行為和理解都完全顛倒。這些顛倒的認知都是由於愚癡造成的，所以說世間被愚癡所迷惑。 對於『慳貪舍親友』的提問，回答如下：『慳』是吝嗇自己的財物，『貪』是貪求他人的財富。正如律藏中所說，有一位比丘在池邊修習禪定，池中的龍因為敬佩他的德行而用身體纏繞著他。比丘心生厭惡，想要讓它離開，於是方便地說偈語向龍索要寶珠：『光芒閃耀的摩尼寶珠，用作瓔珞裝飾身體。如果能施捨給我的話，就可稱得上是善良的親友。』池龍慳吝不捨，也用偈語回答：『我珍愛摩尼寶珠，勝過你這位比丘。我終究不會施捨給你，任憑你不與我親近。』佛陀因此事又說偈語道：『過度貪婪的人為他人所厭惡，屢次乞討會失去朋友。比丘乞求龍的寶珠，一旦離去便不再回來。』由此可知，慳吝和貪婪會使人失去親友。而且因為貪婪，只想要得到別人的財富；因為慳吝，而不肯行善佈施，所以所生之處總是貧窮困乏，沒有父母，沒有妻子兒女，沒有善知識，沒有親朋好友。所以說慳貪會使人失去親友。 《成實論》中有五種慳吝：一是施慳，二是家慳，三是處慳，四是贊慳，五是法慳。這五種慳吝都會使人失去親友。 對於『染著障生天』的提問，回答如下：『天』指的是二十八天。想要生到這些天界，都必須厭離地獄的欲樂才能如願。如果貪戀地獄，就無法生到上界。如果貪戀人間的五欲，縱情放逸而不肯厭離，就無法生到六慾天中。正如佛經廣泛記載的那樣，佛陀的弟弟難陀因為厭離孫陀羅，欣慕天上的美女，才開始持戒修行，希望能夠往生天界。如果貪戀六慾天的五欲，就無法往生色界天中。如果貪戀色界天的果報，就無法往生無色界天中。所以說貪戀執著會障礙往生天界。此外，三乘聖人被稱為『凈天』。如果貪戀執著三界二十八天的有漏果報，就無法進入三乘聖道，這也叫做貪戀執著會障礙往生天界。 經中說：天人又請問說：『誰不會被火所焚燒，風也不能…』
【English Translation】 English version Clinging to the perception of 'no-self' while seeing a 'self' (seeing self in no-self), seeing purity in the impure (seeing purity in the impure), seeing happiness in suffering (seeing happiness in suffering), all actions and understanding are completely inverted. These inverted perceptions are all caused by ignorance, hence it is said that the world is deluded by ignorance. Regarding the question of 'stinginess and greed abandoning relatives and friends,' the answer is as follows: 'Stinginess' is being miserly with one's own possessions, and 'greed' is desiring the wealth of others. As stated in the Vinaya, there was once a Bhikkhu practicing meditation by a pond. The dragon in the pond, out of respect for his virtue, coiled its body around him. The Bhikkhu felt disgusted and wanted it to leave, so he expediently spoke a verse, asking the dragon for a jewel: 'A radiant Mani jewel, used as an ornament to adorn the body. If you can give it to me, you can be called a good friend.' The dragon, being stingy, also replied with a verse: 'I cherish the Mani jewel, more than I cherish you, Bhikkhu. I will never give it to you, even if you are not close to me.' The Buddha then spoke another verse about this matter: 'Excessively greedy people are disliked by others, and repeated begging will lose friends. The Bhikkhu begged for the dragon's jewel, and once he left, he never returned.' From this, it can be known that stinginess and greed can cause one to lose relatives and friends. Moreover, because of greed, one only wants to obtain the wealth of others; because of stinginess, one is unwilling to perform good deeds and give alms, so one is always born in poverty and destitution, without parents, without a wife and children, without good teachers, and without relatives and friends. Therefore, it is said that stinginess and greed will cause one to lose relatives and friends. The Tattvasiddhi Shastra (Chengshi Lun) mentions five types of stinginess: first, stinginess in giving; second, stinginess regarding one's home; third, stinginess regarding one's location; fourth, stinginess in praise; and fifth, stinginess in Dharma. All five of these types of stinginess will cause one to lose relatives and friends. Regarding the question of 'attachment obstructing rebirth in the heavens,' the answer is as follows: 'Heavens' refers to the Twenty-eight Heavens. To be reborn in these heavens, one must renounce the desires of the lower realms. If one is attached to the lower realms, one cannot be reborn in the higher realms. If one is attached to the five desires of the human realm, indulging in pleasure and unwilling to renounce them, one cannot be reborn in the Six Desire Heavens. As widely recorded in the scriptures, the Buddha's brother Nanda, because he renounced Sundari and admired the heavenly maidens, began to uphold the precepts and practice, hoping to be reborn in the heavens. If one is attached to the five desires of the Six Desire Heavens, one cannot be reborn in the Form Heavens. If one is attached to the rewards of the Form Heavens, one cannot be reborn in the Formless Heavens. Therefore, it is said that attachment obstructs rebirth in the heavens. Furthermore, the saints of the Three Vehicles are called 'Pure Heavens.' If one is attached to the conditioned rewards of the Twenty-eight Heavens in the Three Realms, one cannot enter the Three Vehicle's path to sainthood, and this is also called attachment obstructing rebirth in the heavens. The Sutra says: The Deva then asked: 'Who is not burned by fire, and who cannot be...'
碎。誰非水所爛。能浮持世間。誰能與王賊。勇猛相抗敵。不為人非人。之所來侵奪 述曰。此下第八請答也。此即先請。問有兩意。一問誰無七難。二問誰有一能。七難者。一火難。二風難。三水難。四王難。五賊難。六人難。七鬼難。火以燒燋為難風以飄碎為難。水以溺爛為難。王以威力為難。賊以劫殺為難。人以侵害為難。鬼以精魅為難。世間之人多不免此七種災難。未知法中誰能免此七種災難也。經文可解。一能者能浮持世間也。世間有二。一器世間。即依報。二眾生世間。即正報。如世水輪能浮持地輪及眾生類。未知法中誰能浮持此二世間。此由水有二用。一能爛物。二能持地故。問水爛之次即問浮持也。
經曰。世尊告曰。福非火所燒。風亦不能碎。福非水所爛。能浮持世間。福能與王賊。勇猛相抗敵。不為人非人。之所來侵奪 述曰。此答也。答前二問。福謂施戒修三種福也。如前善眷屬中釋。答無七難意云。凡遭七種災難。為造十惡罪因。既修三種福德。寧罹七種災難。問。賊行非理容可拒之。人法屬王。何得抗敵。答。如殷紂暴虐周武拒之。雖是王人。有相抗敵。又王是總語。兼稱臣屬。銜王命者並亦名王。如此王臣暴行酷虐。非理同賊。亦得抗之。且如經說。有王責臣令簿錄家財。其臣遂
【現代漢語翻譯】 現代漢語譯本： 問：什麼東西不會被水腐爛？什麼東西能夠漂浮支撐世間？什麼東西能夠與國王和盜賊勇敢地對抗？什麼東西不會被人類和非人類侵奪？ 述曰：以下是第八次請求回答。這次請求包含兩個意思。一是問什麼沒有七難（七種災難），二是問什麼具有一種能力。七難是指：一、火難；二、風難；三、水難；四、王難；五、賊難；六、人難；七、鬼難。火難以燒燬為患，風難以飄散為患，水難以溺爛為患，王難以威力為患，賊難以劫殺為患，人難以侵害為患，鬼難以精怪迷惑為患。世間之人大多無法避免這七種災難。不知道佛法之中，什麼能夠免除這七種災難？經文容易理解。一種能力是指能夠漂浮支撐世間。世間分為兩種：一是器世間，即依報；二是眾生世間，即正報。例如世間的水輪能夠漂浮支撐地輪和眾生。不知道佛法之中，什麼能夠漂浮支撐這兩種世間？這是因為水有兩種作用：一是能夠腐爛物體，二是能夠支撐大地。問水爛之後緊接著問漂浮支撐。 經曰：世尊說：『福德不會被火燒燬，風也不能吹散，福德不會被水腐爛，能夠漂浮支撐世間。福德能夠與國王和盜賊勇敢地對抗，不會被人類和非人類侵奪。』 述曰：這是回答。回答前面的兩個問題。福德是指佈施、持戒、修行這三種福德。如同前面善眷屬中所解釋的。回答沒有七難的意思是說，凡是遭遇七種災難，是因為造作了十惡罪業。既然修習了三種福德，怎麼會遭受七種災難呢？問：盜賊的行為不合道理，容許抵抗。但是人的法律屬於國王，怎麼能夠對抗呢？答：如同殷紂暴虐，周武王反抗他一樣。即使是國王的人，也有可以對抗的。而且國王是總稱，也包括臣屬。奉國王命令的人也稱為王。如此國王和臣屬暴行殘酷，不合道理，與盜賊相同，也可以反抗。例如經書上說，有國王命令臣子登記家財，他的臣子就……
【English Translation】 English version: Question: What is not rotted by water? What can float and sustain the world? What can bravely resist kings and thieves? What will not be invaded and plundered by humans and non-humans? Commentary: The following is the eighth request for an answer. This request has two meanings. One is to ask what does not have the seven difficulties (seven calamities), and the other is to ask what has one ability. The seven difficulties refer to: 1. Fire disaster; 2. Wind disaster; 3. Water disaster; 4. King disaster; 5. Thief disaster; 6. Human disaster; 7. Ghost disaster. Fire disaster is troubled by burning, wind disaster is troubled by scattering, water disaster is troubled by drowning and rotting, king disaster is troubled by power, thief disaster is troubled by robbery and killing, human disaster is troubled by infringement, and ghost disaster is troubled by spirits and bewilderment. Most people in the world cannot avoid these seven disasters. I wonder, in the Dharma, what can avoid these seven disasters? The sutra text is easy to understand. One ability refers to being able to float and sustain the world. The world is divided into two types: one is the vessel world (器世間), which is the dependent reward; the other is the sentient being world (眾生世間), which is the direct reward. For example, the water wheel in the world can float and sustain the earth wheel and sentient beings. I wonder, in the Dharma, what can float and sustain these two worlds? This is because water has two functions: one is to rot objects, and the other is to support the earth. Asking about water rotting is immediately followed by asking about floating and sustaining. Sutra: The World Honored One said: 'Merit (福德) is not burned by fire, nor can the wind scatter it. Merit is not rotted by water, and it can float and sustain the world. Merit can bravely resist kings and thieves, and it will not be invaded and plundered by humans and non-humans.' Commentary: This is the answer. It answers the previous two questions. Merit refers to the three types of merit: giving, upholding precepts, and cultivation. As explained in the previous good relatives. The answer to not having the seven difficulties means that whoever encounters the seven disasters is because they have committed the ten evil deeds. Since they have cultivated the three types of merit, how can they suffer the seven disasters? Question: The behavior of thieves is unreasonable and can be resisted. However, human laws belong to the king, so how can one resist? Answer: Just as King Zhou of Yin was tyrannical, King Wu of Zhou resisted him. Even if they are the king's people, there are those who can resist. Moreover, 'king' is a general term, which also includes subordinates. Those who carry out the king's orders are also called 'kings'. If such kings and subordinates are tyrannical and cruel, and their behavior is unreasonable, they are the same as thieves and can also be resisted. For example, the sutras say that there was a king who ordered his minister to register family property, and his minister then...
錄已修福物。王瞋責言。已修福物今並見無。何不錄汝家中現物。臣答王言。已修福物是臣之物。家中現物元屬五家。非臣獨有。所以不錄。王心開悟。遂亦修福。故知其福非他能奪。答有一能意云。由三福故。感得人天殊勝正報。兼感器界屋宇資緣種種依果。故言福能浮持世間。問。孔老等云。從道以生一。從一以生二。從二以生三。從三生萬物。道謂虛通。一謂元氣。二謂陰陽。三謂天地人。萬物謂離畜草木等。又云。人頭圓像天。足方像地。感天地精靈以成於人。據此而言。即是外器世界能持眾生世間。豈是眾生內福能持水外器世界。答。孔老所說則天地生人釋宗所明則人生天地。謂由眾生共相業力外感器界天地依報。若成若壞如余處廣說。故經云。三界所作皆是一心。又論云。外由內得成。此則孔老但觀外相先後。即謂天地生人。如來洞知內體因果。故說人生天地。三教深淺觀此可知。
經曰。天覆請曰。我今猶有疑。佛應為除斷。今世往後世。誰極自欺誑 述曰。此下第九請答也。此則先請。上半敘問。下半正問。敘問意云。上蒙廣答。已析諸滯。下情多惑尚有餘疑。愿佛慈悲為我除斷。正問中雲。今世謂現在。後世謂未來。謂從今生身往後身也。問。有為無常不來不去。又無主宰。說誰往耶。答。
【現代漢語翻譯】 現代漢語譯本：記錄已經修來的福德之物。國王責備他說：『已經修來的福德之物，現在都看不到了。為什麼不記錄你家中現有的財物？』大臣回答國王說：『已經修來的福德之物是我的，家中現有的財物原本屬於五家共有，不是我獨自擁有的，所以不記錄。』國王心生開悟，於是也開始修福。所以知道那福德不是他人能夠奪走的。回答『有一能』的意思是說，由於三福的緣故，感得人天殊勝的正報，兼感器界屋宇資財等種種依報，所以說福德能夠浮持世間。 問：孔子、老子等說，『道生一，一生二，二生三，三生萬物。』道指的是虛無流通，一指的是元氣，二指的是陰陽，三指的是天地人，萬物指的是禽獸草木等。又說，『人頭圓像天，足方像地，感應天地精靈而形成人。』按照這種說法，就是外在的器世界能夠承載眾生世間，難道是眾生內在的福德能夠承載外在的器世界嗎？ 答：孔子、老子所說的是天地生人，釋迦牟尼所闡明的是人生天地。意思是說，由於眾生共同的業力，外在感應到器世界天地的依報，或成或壞，如其他地方廣泛解說的那樣。所以經中說：『三界所作皆是一心。』又論中說：『外在由內在而成。』這說明孔子、老子只是觀察外在的現象先後，就認為是天地生人。如來洞悉內在的本體因果，所以說人生天地。三教的深淺，觀察這些就可以知道了。 經中說：『天覆又請問說：我現在還有疑問，佛應該為我消除斷除。今生往後世，誰最會自我欺騙？』解釋說：這是第九次請求回答。這是先請求，上半部分敘述提問，下半部分正式提問。敘述提問的意思是說：上面蒙受廣泛的回答，已經分析了各種疑惑，但是下情還有很多迷惑，尚有剩餘的疑問，希望佛陀慈悲為我消除斷除。正式提問中說：今世指的是現在，後世指的是未來，指的是從今生的身體往後世的身體。問：有為法無常，不來不去，又沒有主宰，說誰前往呢？答：
【English Translation】 English version: He recorded the meritorious objects he had cultivated. The king rebuked him, saying, 'The meritorious objects you have cultivated are now nowhere to be seen. Why don't you record the present possessions in your home?' The minister replied to the king, 'The meritorious objects I have cultivated are mine, but the present possessions in my home originally belong to five families and are not solely mine, so I do not record them.' The king became enlightened and also began to cultivate merit. Therefore, it is known that such merit cannot be taken away by others. The answer 'There is one ability' means that due to the three merits, one experiences the excellent reward of humans and devas, and also experiences the dependent rewards of the material world, houses, and various resources. Therefore, it is said that merit can support the world. Question: Confucius, Lao Tzu, and others said, 'The Tao gives birth to one, one gives birth to two, two give birth to three, and three give birth to all things.' Tao refers to emptiness and circulation, one refers to primordial Qi, two refers to yin and yang, three refers to heaven, earth, and humans, and all things refer to birds, beasts, plants, and trees. It is also said, 'The human head is round like heaven, and the feet are square like earth, responding to the spirits of heaven and earth to form humans.' According to this statement, the external material world can support the sentient beings' world. Is it the internal merit of sentient beings that can support the external material world? Answer: What Confucius and Lao Tzu said is that heaven and earth give birth to humans, but what Shakyamuni clarified is that humans give birth to heaven and earth. It means that due to the collective karma of sentient beings, the external world senses the dependent rewards of the material world, heaven, and earth, whether they are formed or destroyed, as explained extensively elsewhere. Therefore, the sutra says, 'All actions in the three realms are created by one mind.' Also, the treatise says, 'The external is formed by the internal.' This shows that Confucius and Lao Tzu only observed the external phenomena in sequence and thought that heaven and earth gave birth to humans. The Tathagata thoroughly understands the internal essence of cause and effect, so he says that humans give birth to heaven and earth. The depth of the three teachings can be understood by observing these. The sutra says, 'The Deva King further asked, 'I still have doubts, and the Buddha should eliminate them for me. In this life and future lives, who is the most self-deceiving?'' The explanation says: This is the ninth request for an answer. This is the initial request, with the first half narrating the question and the second half formally asking the question. The meaning of narrating the question is: Having received extensive answers above, various doubts have been analyzed, but there are still many confusions and remaining questions in my mind. I hope the Buddha will compassionately eliminate them for me. The formal question says: 'This life' refers to the present, and 'future lives' refers to the future, referring to going from the body of this life to the body of future lives. Question: Conditioned dharmas are impermanent, neither coming nor going, and without a master, so who goes?
前滅後生不常不斷。因招果續假說往來。譬如將燈從此至彼。雖唸唸滅。假說往來也問。三世輪環果因員備。何故偏請現未。不問過耶。答。前事已經。無勞更問。後身未受。故須請之。如諸天禮白骨餓鬼鞭死屍即是。已經之事多分自知。故不問也。此問意云。世間欺誑但欲侵損他人。未知法中更有從今向後而自侵損極欺誑耶。
經曰。世尊告曰。若多有珍財。而不能修福。今世往後世。彼極自欺誑 述曰。此答也。珍謂金銀八珍。財謂錢絹等物。世人愚惑。自謂常存。不識果因。多積財寶。于悲田所無惠施心。于敬田中無供養意。忽然命盡無一福資。輪墜三塗。長時受苦。錢財珍寶他人用之。己無片善。豈非自負。故云若多有珍財而不能修福。今世往後世彼極自欺誑。又如經云惜財不佈施。藏積畏人知。捨身空手去。餓鬼中受饑。又如經云。親眷皆分離。唯業不相舍。善惡未來世一切時隨逐。此中應引畜三妻人為喻又應引有三子人為喻。又經云。寧自割身肉而啖食之。不肯持錢財佈施求後世之福。此人當墮地獄畜生餓鬼等苦。
經曰。爾時彼天聞佛世尊說是經已 述曰。此下第三依教奉行分即是流通有三。一聞法。二申敬。三隱還。此即聞法也。
經曰。歡喜踴躍。嘆未曾有。頂禮佛足 述曰。
【現代漢語翻譯】 現代漢語譯本 『前滅後生，不常不斷』（事物生滅變化，既不是常住不變，也不是完全斷滅）。『因招果續，假說往來』（因為有因才能招感果報，果報相續不斷，所以假說有往來）。『譬如將燈從此至彼，雖唸唸滅，假說往來也』（比如把燈從這裡移到那裡，雖然燈光念念生滅，但可以假說燈光在往來）。 問：『三世輪環，果因員備』（過去、現在、未來三世循環，果和因都具備），『何故偏請現未，不問過耶？』（為什麼只問現在和未來，不問過去呢？）答：『前事已經，無勞更問』（過去的事情已經發生，不必再問），『後身未受，故須請之』（未來的果報還沒有承受，所以需要問）。『如諸天禮白骨，餓鬼鞭死屍即是』（就像諸天禮拜白骨，餓鬼鞭打死屍一樣，都是徒勞）。『已經之事，多分自知，故不問也』（已經發生的事情，大部分自己知道，所以不問）。 此問意云（這個問題的意思是說）：『世間欺誑，但欲侵損他人，未知法中更有從今向後而自侵損極欺誑耶？』（世間的欺騙，只是想侵損他人，不知道佛法中還有從今以後自己侵損自己，才是最大的欺騙嗎？） 經曰（佛經上說）：『世尊告曰（世尊告訴他）：若多有珍財，而不能修福，今世往後世，彼極自欺誑』（如果擁有很多珍貴的財富，卻不能用來修福，那麼從今生到後世，這個人就是最大的自欺欺人）。述曰（解釋說）：『此答也』（這是回答）。『珍謂金銀八珍』（珍，指金銀和各種珍寶）。『財謂錢絹等物』（財，指錢幣和絲織品等）。『世人愚惑，自謂常存，不識果因，多積財寶，于悲田所無惠施心，于敬田中無供養意』（世人愚昧迷惑，自以為能夠長存，不明白因果，只知道積攢財寶，對於貧苦的人沒有佈施的心，對於應該尊敬的人沒有供養的意願）。『忽然命盡，無一福資，輪墜三塗，長時受苦，錢財珍寶他人用之，己無片善，豈非自負』（一旦生命結束，沒有一點福報可以依靠，只能墮入地獄、餓鬼、畜生三惡道，長時間受苦，錢財珍寶被他人享用，自己卻沒有一點善業，這難道不是自己辜負自己嗎？）。『故云若多有珍財而不能修福，今世往後世彼極自欺誑』（所以說，如果擁有很多珍貴的財富，卻不能用來修福，那麼從今生到後世，這個人就是最大的自欺欺人）。 『又如經云惜財不佈施，藏積畏人知，捨身空手去，餓鬼中受饑』（又如經上所說，吝惜錢財不肯佈施，藏起來又怕別人知道，死的時候空著手離開，只能在餓鬼道中忍受飢餓）。『又如經云親眷皆分離，唯業不相舍，善惡未來世一切時隨逐』（又如經上所說，親戚眷屬都會分離，只有業力不會捨棄你，善業和惡業在未來世的任何時候都會跟隨你）。『此中應引畜三妻人為喻又應引有三子人為喻』（這裡應該引用娶了三個妻子的人作為比喻，也應該引用有三個兒子的人作為比喻）。『又經云寧自割身肉而啖食之，不肯持錢財佈施求後世之福，此人當墮地獄畜生餓鬼等苦』（又經上說，寧願割下自己的肉來吃，也不肯拿出錢財來佈施，以求後世的福報，這種人應當墮入地獄、畜生、餓鬼等惡道受苦）。 經曰（佛經上說）：『爾時彼天聞佛世尊說是經已』（當時，那位天人聽了佛世尊所說的這部經后）。述曰（解釋說）：『此下第三依教奉行分即是流通有三。一聞法。二申敬。三隱還』（下面第三部分是依教奉行，也就是流通，有三個方面：一是聽聞佛法，二是表達敬意，三是隱身返回）。『此即聞法也』（這部分就是聽聞佛法）。 經曰（佛經上說）：『歡喜踴躍，嘆未曾有，頂禮佛足』（歡喜踴躍，讚歎從未有過，頂禮佛的腳）。述曰（解釋說）：
【English Translation】 English version 『Former extinction, later arising, neither constant nor discontinuous』 (Things arise and cease, changing continuously, neither permanently fixed nor completely annihilated). 『Cause invites result, continuation is assumed, provisionally speaking of coming and going』 (Because there is a cause, a result is invited, and the result continues without interruption, so we provisionally speak of coming and going). 『For example, moving a lamp from here to there, although thoughts extinguish, we provisionally speak of coming and going.』 (For example, moving a lamp from here to there, although the light extinguishes with each thought, we can provisionally speak of the light coming and going). Question: 『The three worlds revolve, cause and effect are fully equipped』 (The past, present, and future three worlds cycle, and cause and effect are fully equipped), 『Why only ask about the present and future, and not the past?』 (Why only ask about the present and future, and not the past?) Answer: 『Past events have already happened, no need to ask further』 (Past events have already happened, no need to ask further), 『Future bodies have not yet received, so it is necessary to ask』 (Future results have not yet been received, so it is necessary to ask). 『Like the devas (gods) worshiping white bones, hungry ghosts whipping corpses, that is it』 (Like the devas worshiping white bones, and hungry ghosts whipping corpses, it is all in vain). 『Things that have already happened, mostly known by oneself, so they are not asked.』 (Things that have already happened are mostly known by oneself, so they are not asked). The meaning of this question is: 『The world deceives, only wanting to infringe upon others, not knowing that in the Dharma (Buddhist teachings) there is even more self-infringement and extreme deception from now on?』 (The world deceives, only wanting to infringe upon others, not knowing that in the Dharma there is even more self-infringement and extreme deception from now on?) The Sutra says: 『The World Honored One (Buddha) said: If one has much precious wealth but cannot cultivate blessings, from this life to the next, they are extremely self-deceiving.』 The commentary says: 『This is the answer.』 『Precious refers to gold, silver, and the eight treasures.』 『Wealth refers to money, silk, and other things.』 『Worldly people are foolish and confused, thinking they are permanent, not knowing cause and effect, accumulating much wealth, having no heart for giving in fields of compassion, and no intention of making offerings in fields of respect.』 『Suddenly life ends, without a single blessing to rely on, revolving and falling into the three evil paths (hell, hungry ghost, animal), suffering for a long time, money and treasures are used by others, and oneself has no good deeds, is this not self-betrayal?』 『Therefore, it is said that if one has much precious wealth but cannot cultivate blessings, from this life to the next, they are extremely self-deceiving.』 『Also, as the Sutra says, being stingy with wealth and not giving, hiding and accumulating, fearing others will know, leaving the body empty-handed, suffering hunger among the hungry ghosts.』 『Also, as the Sutra says, relatives and family all separate, only karma (actions) does not abandon, good and evil in future lives always follow.』 『Here, one should use the analogy of a man with three wives, and also the analogy of a man with three sons.』 『Also, the Sutra says, rather cut off one's own flesh and eat it, than be willing to use money and wealth to give alms and seek blessings in future lives, this person will fall into the suffering of hell, animals, and hungry ghosts.』 The Sutra says: 『At that time, that deva (god) heard the World Honored One (Buddha) speak this Sutra.』 The commentary says: 『The third part below, practicing according to the teachings, is the dissemination, which has three aspects: first, hearing the Dharma (Buddhist teachings); second, expressing respect; and third, returning in secret.』 『This is hearing the Dharma.』 The Sutra says: 『Joyfully leaping, praising what has never been, prostrating at the Buddha's feet.』 The commentary says:
此申敬也。既聞好法。不覺欣然為申敬德。故復嘆禮。
經曰。即于佛前欻然不現 述曰。此隱還也。來為咨疑。已蒙析滯所懷既遂。故隱還宮也。
天請問經疏一卷
【現代漢語翻譯】 現代漢語譯本： 這是表達敬意。既然聽聞了妙法，不由得欣然生起申敬之德，所以再次歎服禮拜。
經文說：『隨即在佛前忽然消失不見。』 註釋說：『這是隱身返回。前來是爲了諮詢疑問，已經蒙受分析解開了疑惑，心中所想已經實現，所以隱身返回宮殿。』
《天請問經疏》一卷
【English Translation】 English version: This is an expression of reverence. Having heard the wonderful Dharma, one cannot help but joyfully generate the virtue of profound respect, hence once again admiring and paying homage.
The Sutra says: 'Immediately vanished from before the Buddha.' The commentary says: 'This is a hidden return. Coming was for the purpose of inquiring about doubts, having already received analysis and resolved the confusion, the desires in the heart have been fulfilled, therefore, they invisibly return to the palace.'
《Tian Qing Wen Jing Shu》 (Commentary on the Sutra of the Questions of the Devas) one scroll.