English
English version: As a disciple, one must not belittle or be disrespectful to one's teacher, nor treat moral individuals with malice; moral individuals should be regarded as Buddhas, and should not be envied or slandered. A person with precepts and virtue can move the heavens, dragons, and spirits; none will fail to respect them. Rather throw oneself into fire, or cut off one's own flesh with a sharp knife, than to cautiously avoid envying and slandering good people, for such a sin is not small. Be cautious! Be cautious! Ananda (one of the ten great disciples of the Buddha) again asked the Buddha, 'Teacher, is it permissible to scold disciples, exaggerating small offenses into great sins, without incurring guilt?' The Buddha said, 'It is not permissible! It is not permissible! The righteousness between teacher and disciple arises naturally from a sense of duty; they should trust and treat each other with kindness, regarding the other as oneself; what one does not wish for oneself, do not impose on others, promote and uphold etiquette and laws, instruct them with the Way, and be harmonious, obedient, loyal, and virtuous, without resentment or litigation. The two aspects of disciple and teacher should be sincere; the teacher should act like a teacher, and the disciple should act like a disciple, without slandering each other, cautiously avoiding harboring poison, for small grievances can lead to great disasters, ultimately burning oneself. Observe the evil people and Mara Bhikshus (Bhikshus controlled by Mara) of the world, where teachers are not like teachers, and disciples are not like disciples, but only engage in evil together, without thinking of practicing the Way. They obstruct and destroy good people, coveting worldly possessions, without considering impermanence, accumulating wealth only to lose their lives, and after death, falling into evil realms, becoming hungry ghosts and animals, never before have they looked at each other like cattle, what do they seek in the world, and how can they think of repaying the Buddha's kindness? They should uphold the sutras and precepts, and lead each other on the path. The Way must be learned, the sutras must be read, and good deeds must be done, practicing good deeds, giving alms, and bestowing grace, saving spirits from suffering, transcending birth and death, do not be arrogant when seeing the virtuous, do not slander when seeing good, do not use small faults to condemn great sins, violating the law and losing reason, such a sin is the greatest, for sin and blessings have evidence. Fearful! Fearful!' Ananda (one of the ten great disciples of the Buddha) again asked the Buddha, 'Disciples in the Dharma-ending Age, living in this realm of Mara, have many conditions, with the pursuit of household life, and the burdens of body, speech, and mind, how should they practice?' The Buddha said, 'As a disciple of the Buddha, even with various conditions, one must uphold the precepts and not violate them, be honest, fearful, and cautious, respectfully take refuge in the Three Jewels (Buddha, Dharma, Sangha), be filial and serve one's parents, be cautious and kind both internally and externally, do not have deceitful or false thoughts, let one's heart and words be consistent, be skillful and expedient, know the timing of advance and retreat, in this way, one can do worldly affairs, but must not be controlled by worldly desires.' -------------------------------------------------------------------------------- 阿难白佛：“何谓世间事？何谓世间意？”
Chinese
佛言：“为佛弟子，可得估贩利业，平斗秤尺施行以理，不得阿枉巧欺以侵于人，葬送、移徙、婚姻、嫁娶是为世间事也。世间意者，为佛弟子不得卜问、请符咒魇怪、祠祀、解奏、畏忌不吉。受佛五戒者，是福德之人，无所畏避，有所施行当启三尊，无往不吉。戒德之人，道护为强，诸天龙鬼神无不敬伏；戒贵则尊，所往常安。不达之者，自作鄣碍。善恶由心祸福由人，如影追形如响随声，天无不覆地无不载；戒行之德福应自然，天神拥护感动十方，与天参德功勋巍巍，众圣嗟叹难可称量，智士达命没身不邪，善知佛教可得度世之道。” 阿难闻佛所说，便整袈裟头脑着地：“唯然，世尊！我等有福，得近如来耳餐法味，普恩慈大，愍念一切，为兴福田，令得脱苦。佛语至诚而信者少，是世多恶，众生相诅，多信鬼神背正向邪，天堂皆空地狱塞满，甚可痛哉！若有信者，或一若两，奈何世凋，乃当如此。佛灭度后，经法独存，少有行者；人民转伪，渐销沦替将衰灭矣。呜呼！痛哉！复何恃怙？唯愿世尊，为诸晚学留神显化，未可般泥洹。” 阿难因进颂曰： “佛为三界护， 恩广普慈大， 愿为晚学类， 未可取泥洹。 痛矣未达者， 现代汉语译本： 阿难问佛陀：‘什么叫做世间事？什么叫做世间意？’（阿难：Ananda，佛陀十大弟子之一；佛：Buddha，觉悟者） 佛陀说：‘作为佛的弟子，可以进行买卖经营，使用公平的斗、秤、尺来合理地进行交易，但不得使用欺骗的手段来侵占他人利益。丧葬、迁移、婚嫁等事宜，这些都叫做世间事。至于世间意，作为佛的弟子，不得进行占卜、请符、使用咒语或邪术、祭祀、祈求消灾、畏惧不吉利的事情。受持佛陀五戒（五戒：不杀生、不偷盗、不邪淫、不妄语、不饮酒）的人，是有福德的人，没有什么可以畏惧的，有所行动时应当祈请三宝（三宝：佛、法、僧），无论去哪里都会吉祥如意。持戒有德的人，有佛法护佑，力量强大，诸天、龙、鬼神没有不敬佩顺服的；戒律尊贵，所以所到之处常常平安。不明白这个道理的人，是自己给自己设置障碍。善恶由心而生，祸福由人所为，就像影子追随形体，回声伴随声音一样，天无所不覆盖，地无所不承载；遵守戒律所产生的福德自然而然，天神拥护，感动十方，与天同德，功勋伟大，众圣赞叹，难以衡量，有智慧的人明白命运，至死不走邪路，善于了解佛教，就可以得到度过世间苦难的方法。’ 阿难听了佛陀所说，整理好袈裟，头顶礼地：‘是的，世尊！我们有福报，能够靠近如来，用耳朵品尝佛法，佛陀的恩德广大普遍，慈悲心广大，怜悯一切众生，为我们开创福田，使我们能够脱离苦难。佛陀的话真实可信，但是相信的人很少，这个世间充满罪恶，众生互相诅咒，大多相信鬼神，背离正道走向邪路，天堂空空荡荡，地狱却人满为患，真是太可悲了！如果还有相信的人，或许只有一两个，为什么世道衰败，竟然到了如此地步。佛陀灭度后，经法独自存在，很少有人修行；人民变得虚伪，逐渐衰落灭亡。唉！太可悲了！我们还能依靠什么呢？只希望世尊，为后来的学习者留下神迹显化，不要进入涅槃（涅槃：Nirvana，佛教指超脱生死轮回的境界）。’ 于是阿难进献颂词说： ‘佛陀是三界的守护者，恩德广大，慈悲心广大，希望为了后来的学习者，不要进入涅槃。 可悲啊，那些不明白的人，’
English
English version: Ananda said to the Buddha: 'What are worldly affairs? What are worldly intentions?' (Ananda: one of the ten great disciples of the Buddha; Buddha: the enlightened one) The Buddha said: 'As a disciple of the Buddha, one may engage in buying and selling, using fair measures and scales to conduct business reasonably, but one must not use deceitful means to encroach upon the interests of others. Funerals, relocations, marriages, and weddings, these are called worldly affairs. As for worldly intentions, as a disciple of the Buddha, one must not engage in divination, seeking talismans, using spells or witchcraft, making sacrifices, praying for the removal of disasters, or fearing inauspicious things. Those who observe the Five Precepts (Five Precepts: not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants) of the Buddha are people of merit and virtue, and there is nothing to fear. When undertaking any action, one should invoke the Three Jewels (Three Jewels: Buddha, Dharma, Sangha), and wherever one goes, it will be auspicious. Those who uphold the precepts and possess virtue are protected by the Dharma, and their strength is great. All gods, dragons, ghosts, and spirits will respect and submit to them; the precepts are noble, so wherever one goes, there is always peace. Those who do not understand this principle are creating obstacles for themselves. Good and evil arise from the mind, and fortune and misfortune are caused by one's actions, just as a shadow follows the body and an echo accompanies the sound. Heaven covers everything, and earth bears everything; the merit and virtue arising from observing the precepts are natural, and the gods will protect and move the ten directions. One's virtue is comparable to that of heaven, and one's merits are great. All the sages praise it, and it is difficult to measure. Wise people understand destiny and do not deviate from the right path until death. Those who understand Buddhism well can obtain the means to cross over the suffering of the world.' Having heard what the Buddha said, Ananda arranged his robe and prostrated himself with his head touching the ground: 'Yes, World Honored One! We are fortunate to be able to be near the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) and taste the Dharma with our ears. The Buddha's grace is vast and universal, and his compassion is great, pitying all beings and creating fields of merit for us so that we can escape suffering. The Buddha's words are true and trustworthy, but few believe them. This world is full of evil, and beings curse each other, mostly believing in ghosts and spirits, turning away from the right path and towards evil. Heaven is empty, but hell is full, which is truly lamentable! If there are any who believe, perhaps only one or two, why is the world decaying and reaching such a state? After the Buddha's Parinirvana (Parinirvana: the complete extinction of suffering, death and rebirth), the Dharma will exist alone, and few will practice it; the people will become false, gradually declining and perishing. Alas! How lamentable! What can we rely on? We only hope that the World Honored One will leave behind divine manifestations for later learners and not enter Nirvana (Nirvana: the ultimate state of enlightenment and liberation from suffering).' Then Ananda offered a verse, saying: 'The Buddha is the protector of the three realms, His grace is vast, and his compassion is great, I hope for the sake of later learners, That he will not enter Nirvana. Alas, those who do not understand,'
Chinese
瞢瞢不别真， 法鼓震三千， 云何不得闻？ 世浊诸恶人， 自还堕颠倒， 不信世有佛， 自作众罪本。 命尽往地狱， 刀剑解其身， 祠祀好杀生， 镬汤涌其中； 淫泆抱铜柱， 大火相烧然， 诽谤清高士， 铁钩拔其舌； 乱酒无礼节， 洋铜沃其口， 若生还作人， 痴騃无义方。 不杀得长寿， 无病常康强； 不盗后大富， 钱财恒自饶； 不淫香净洁， 身体鲜苾芬； 至诚不欺诈， 为人所信承； 不醉得聪明， 众人所尊敬。 五福超法出， 天人同俦类， 所生亿万倍， 真谛甚分明。 痴愚不别道， 蔽圣毁正觉， 死入无择狱， 头上戴铁轮。 求死不得死， 须臾已变形， 矛戟相贯刺， 躯体相残截。 曚曚不达事， 恶恶相牵拘， 展转众徒趣， 禽兽六畜形， 为人所屠割， 以肉偿宿怨， 无道堕恶道， 求脱甚为难。 人身既难得， 佛法难得闻， 世尊为众祐， 安住之特尊。 敷遗甘露法， 晚学普奉行， 哀我现深慧， 愍念群生故。 开悟示道地， 行者得度脱， 福人在向向， 见谛乐不生。 自归安仁圣， 殖种 现代汉语译本 迷迷糊糊分不清真假， 佛法的鼓声震动三千世界，为什么你却听不到呢？ 因为身处污浊的世道，被各种恶人包围，自己反而堕落到颠倒错乱的境地， 不相信世间有佛的存在，自己造作各种罪恶的根源。 寿命终结后堕入地狱，刀剑肢解他们的身体， 祭祀时喜欢杀害生命，沸腾的油锅就在那里等着他们； 沉迷淫欲的人拥抱铜柱，大火在他们身上燃烧， 诽谤清净高尚之士，铁钩拔出他们的舌头； 醉酒后行为毫无礼节，滚烫的铜水灌进他们的口中， 如果转世还能做人，也是愚蠢无知，毫无道义。 不杀生的人可以长寿，没有疾病，身体健康强壮； 不偷盗的人将来会非常富有，钱财总是充足； 不邪淫的人身心清净，身体散发着芬芳； 真诚待人不欺骗，会得到人们的信任和尊重； 不醉酒的人聪明智慧，受到众人的尊敬。 这五种福报超越世间法则，与天人同类， 所获得的福报增长亿万倍，这才是真实不虚的道理。 愚痴的人分不清正道，蒙蔽圣贤，毁谤正觉（Sammasambuddha, 正等觉者）， 死后堕入无择地狱（Avici Hell, 八大地狱中最苦之处），头上戴着铁轮。 求死也死不了，顷刻间形体就改变， 被长矛和戟互相贯穿刺杀，躯体互相残害。 昏昧无知，不明白事理，作恶的人互相牵连束缚， 辗转轮回于各种道路，变成禽兽六畜的形状， 被人宰杀，用肉来偿还前世的罪孽， 没有遵循正道，堕入恶道之中，想要解脱非常困难。 人身已经很难得到，佛法更是难得听闻， 世尊（Buddha, 佛陀）是众生的庇护，是安住的至尊。 宣讲甘露般的佛法，希望后学者普遍奉行， 可怜我如今显现深邃的智慧，是为了怜悯众生。 开启觉悟，指示解脱的道路，修行的人因此得到度脱， 有福之人走向光明，证悟真谛，不再有烦恼。 归依安稳的圣贤，种植福田。