Chinese
大正藏第 14 册 No. 0493 佛说阿难四事经 No. 493 佛说阿难四事经 吴月支国居士支谦译 闻如是： 一时，佛在拘夷那竭国，欲灭度时，阿难白佛言：“我念天龙、鬼神、帝王人民与佛相见，闻佛教诫，无不欢喜。在志所愿，或作沙门，得应真者；或有居家，奉行五戒，死得上天者。今佛去世，天龙、鬼神、帝王人民，及四辈弟子，当何恃赖得福得度？将当复从谁得之乎？” 佛言：“善哉，善哉！阿难！慈心多愍天人杂类，无不由汝得度脱者。吾去之后，世名五浊，人心愦愦，秽垢自乱，世多颠倒，贱善尊恶，此实可忧。世虽然者，吾有经籍、恳恻之戒，尽心遵行，福自归身，汝莫忧也。吾虽去世，典籍续存，六度大法不持之去，行者得度非神授与。汝等不解吾之所言耶？” 阿难即白：“愿重说之。” 佛言：“大法有四：可从得福、亦可得道、与得佛身、其福正等。” 阿难又言：“愿佛为我解释四事。” 世尊曰：“当以慈心育养幼弱，见禽兽虫蛾下贱仰人活者，常当愍念，随其所食，令得稣息，莫得加刀杖伤绝其命，恻怆慈心，当如慈母天龙鬼神；帝王人民，有行此慈者，其得大福，与侍佛身功德正等， 现代汉语译本 《佛说阿难四事经》 吴月支国居士支谦译 我听闻是这样的： 一时，佛陀在拘夷那竭国（Kushinagar，古印度城市，佛陀涅槃之地），将要涅槃的时候，阿难（Ananda，佛陀的十大弟子之一，以记忆力超群著称）对佛陀说：‘我记得天龙（Devas and Nagas，佛教中的天神和龙神）、鬼神、帝王人民与佛陀相见，听闻佛陀的教诲，没有不欢喜的。有立志向愿望的，有的做了沙门（Shramana，佛教中的出家修行者），证得了阿罗汉果位；有的居家修行，奉行五戒，死后能够升到天界。现在佛陀去世，天龙、鬼神、帝王人民，以及四众弟子（比丘、比丘尼、优婆塞、优婆夷），应当依靠什么才能得到福报和解脱？将要从谁那里得到这些呢？’ 佛陀说：‘好啊，好啊！阿难！你以慈悲心怜悯天人等各种众生，没有不是因为你而得到解脱的。我去世之后，世间名为五浊恶世（five turbidities，佛教中描述末法时代的五种污浊现象），人心昏乱，污秽垢染，自相扰乱，世间多是颠倒之事，轻贱善良，尊重邪恶，这实在令人担忧。世间虽然如此，我留有经籍、恳切的戒律，尽心遵行，福报自然归于自身，你不要忧虑。我虽然去世，经典书籍仍然存在，六度（Six Perfections，布施、持戒、忍辱、精进、禅定、智慧）大法不会随我而去，修行者得到解脱不是神所授予的。你们不理解我所说的话吗？’ 阿难立即说：‘希望佛陀重新解说一遍。’ 佛陀说：‘大法有四种：可以从中得到福报，也可以从中得到道，与得到佛身，它们的福报是相等的。’ 阿难又说：‘希望佛陀为我解释这四件事。’ 世尊说：‘应当以慈悲心育养幼小虚弱的生命，见到禽兽虫蛾等仰赖人而活的生命，常常应当怜悯它们，根据它们所能吃的食物，让它们得到生存，不要用刀杖伤害断绝它们的生命，以恻隐悲伤的慈悲心对待它们，应当像慈母一样。天龙鬼神、帝王人民，有实行这种慈悲之心的，他们所得到的巨大福报，与侍奉佛陀的功德是相等的。
English
English version The Sutra of Ananda's Four Matters Spoken by the Buddha Translated by Layman Zhi Qian of the Yuezhi Kingdom of Wu Thus have I heard: At one time, the Buddha was in the country of Kushinagar (Kushinagar, an ancient Indian city, the place of Buddha's Parinirvana), about to enter Nirvana. Ananda (Ananda, one of the Buddha's ten great disciples, known for his extraordinary memory) said to the Buddha: 'I remember that when Devas and Nagas (Devas and Nagas, gods and dragon gods in Buddhism), ghosts and spirits, emperors and people met the Buddha and heard the Buddha's teachings, none were not delighted. Those who had aspirations and wishes, some became Shramanas (Shramana, Buddhist renunciates), attaining the Arhatship; some practiced at home, upholding the five precepts, and were able to ascend to the heavens after death. Now that the Buddha has passed away, what should the Devas and Nagas, ghosts and spirits, emperors and people, and the fourfold Sangha (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) rely on to obtain blessings and liberation? From whom shall they obtain these?' The Buddha said: 'Excellent, excellent! Ananda! You have compassionately pitied the various beings of gods and humans, and none have not been liberated because of you. After my departure, the world will be known as the Age of Five Turbidities (five turbidities, five kinds of defilements in Buddhism describing the degenerate age), people's minds will be confused, defiled and disordered, and they will disturb each other. The world will be full of inverted things, despising the good and honoring the evil, which is truly worrying. Although the world is like this, I have left behind scriptures and earnest precepts. If you wholeheartedly follow them, blessings will naturally return to you, so do not worry. Although I have passed away, the scriptures will still exist, and the great Dharma of the Six Perfections (Six Perfections, Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) will not go with me. Those who practice will attain liberation, which is not granted by the gods. Do you not understand what I am saying?' Ananda immediately said: 'I hope the Buddha will explain it again.' The Buddha said: 'There are four great Dharmas: from which one can obtain blessings, from which one can obtain the Path, and from which one can obtain the Buddha's body, and their blessings are equal.' Ananda then said: 'I hope the Buddha will explain these four matters to me.' The World Honored One said: 'You should nurture the young and weak with compassion, and when you see birds, beasts, insects, and moths that rely on humans for survival, you should always have compassion for them. According to what they can eat, let them survive, and do not harm or cut off their lives with knives or sticks. Treat them with compassion and sorrow, as a loving mother would. Devas and Nagas, ghosts and spirits, emperors and people, those who practice this kind of compassion, the great blessings they obtain are equal to the merit of serving the Buddha.' -------------------------------------------------------------------------------- 此谓一事也。
Chinese
“世有灾异，水旱不调，五谷不丰，人民饥馑，不安本土，志欲叛亡；王及臣民，富有仓谷，当惟无常，身命难保，勿爱宝谷，知爱人命，当起悲心，出谷廪假，赒诸穷乏，以济其命，安居本土。若意悭贪，不欲布施，当谛计念：‘人初来生，魂神空来，依因二亲情欲之气，以成己体。在母腹中，十月乃生，得亲喜悦，可得全命，愁忿之日，即切绝之，困极乃终，魂神不灭，复更求身。豪贵贫贱，皆由宿行，官爵俸禄，国土珍宝，无为迷惑，以乱高德，至其寿终，身及珍宝，故留世间，不随己去，常当慈心练行经道，以佛明教。观视人物，如幻如化，如梦如响，一切皆空，不可久保，观世皆尔，此为真谛。世人愚惑，心存颠倒，自欺自误，犹以金价，买鍮铜也。身死神去，当堕三涂。’谛思如此；急当布施，与身命竞，贫穷乞丐，羸老疾病，随所当与，莫令命绝。执心如此，十方诸佛，开士大人，天龙鬼神，无不愍之。至于寿终，魂神所生，辄受豪贵，身意俱安，灾害不生，具获上愿，如佛在时，供养佛身，正等无异，此谓二事也。 “国中多有盗贼，水火灾异，变生毒气，流布疾病纵横，悉是海中龙神鬼王之所为也，故得此毒重病忧恼。此诸鬼神龙者，皆是世人所为，射猎屠杀渔网中毒 现代汉语译本：这就是所说的一件事。 ‘世间出现灾异，风调雨顺失常，五谷歉收，人民饥饿困乏，不安于家园，想要背叛逃亡；国王以及臣民，即使拥有充足的粮食，也应当想到世事无常，生命难以保全，不要吝惜粮食财物，要懂得爱惜人命，应当生起悲悯之心，拿出粮食借给他们，救济那些贫困缺乏的人，以此来保全他们的性命，使他们能够安居故土。如果心怀悭吝贪婪，不愿布施，应当仔细思考：‘人最初降生时，魂魄空空而来，依靠父母的情欲之气，才形成自己的身体。在母亲的腹中，经历十个月才出生，得到父母的喜悦，才能保全性命，如果遇到忧愁愤怒的日子，就会被堕胎扼杀，困苦到极点就会死亡，但魂魄不会消灭，还会再次寻求托生。豪门贵族和贫穷卑贱，都是由前世的行为所决定，官位爵禄，国土珍宝，不要被这些迷惑，以致扰乱了高尚的德行，等到寿命终结，身体以及珍宝，最终都会留在世间，不能随自己而去，应当常常以慈悲之心修习经书中的道理，以佛陀的光明教诲为指导。观察世间的人物，如同幻影变化，如同梦境回响，一切都是虚空，不能长久保持，观察世间万物都是如此，这才是真正的道理。世人愚昧迷惑，心中存有颠倒的见解，自欺自误，就像用黄金的价格，去购买黄铜一样。身死魂离之后，必定会堕入地狱、饿鬼、畜生三恶道。’仔细思考这些道理；应当赶快布施，与生命赛跑，对于贫穷的乞丐，衰弱的老人，生病的人，根据情况给予帮助，不要让他们丧命。如果能这样坚持，十方诸佛，菩萨大士，天龙鬼神，没有不怜悯的。等到寿命终结，魂魄所投生之处，往往会出生在豪门贵族之家，身心都安乐，灾祸不会发生，完全获得美好的愿望，如同佛陀在世时，供养佛陀的身体一样，完全没有差别，这就是所说的第二件事。 ‘国家中常常出现盗贼，水火灾害，奇异的变故，产生有毒的气体，传播各种疾病，这些都是海中的龙神鬼王所为，所以才会有这些中毒、重病和忧愁烦恼。这些鬼神龙，都是世人的行为所感召而来的，例如射猎屠杀，用渔网和毒药捕捞。
English
English version: This is called one thing. 'When there are disasters in the world, when the weather is not harmonious, when the five grains are not abundant, when the people are hungry and impoverished, when they are not secure in their homeland, and desire to rebel and flee; even if the king and his subjects have abundant grain, they should remember impermanence, that life is difficult to preserve. Do not be stingy with grain and treasures, but know to cherish human life. You should arise with a compassionate heart, lend grain to them, and aid the poor and needy, in order to save their lives and allow them to live peacefully in their homeland. If you are miserly and greedy, and unwilling to give, you should carefully consider: 'When a person is first born, their soul comes empty, relying on the desire of their parents to form their body. In the mother's womb, it takes ten months to be born, and only with the parents' joy can life be preserved. On days of sorrow and anger, they will be aborted and killed. When suffering reaches its limit, they will die, but the soul will not perish, and will seek another body. Noble and wealthy, poor and lowly, are all determined by past actions. Official positions, salaries, lands, treasures, do not be deluded by these, so as to disturb high virtue. When life comes to an end, the body and treasures will ultimately remain in the world, and will not go with you. You should always cultivate the path of the scriptures with a compassionate heart, guided by the Buddha's bright teachings. Observe the people of the world as illusions and transformations, as dreams and echoes, all is empty, and cannot be maintained for long. Observe that all things in the world are like this, this is the true meaning. People are foolish and deluded, their minds hold inverted views, deceiving themselves and misleading others, like buying brass with the price of gold. After death, when the soul departs, they will surely fall into the three evil realms.' Carefully consider these principles; you should quickly give alms, race against life, and give to the poor beggars, the weak elderly, and the sick, according to what is appropriate, and do not let them die. If you maintain this mind, all the Buddhas of the ten directions, Bodhisattvas, great beings, dragons, gods, and spirits, will all have compassion. When life comes to an end, the soul will often be born into a noble and wealthy family, with body and mind at peace, disasters will not arise, and you will fully obtain your wishes, just as when the Buddha was in the world, offering to the Buddha's body, there is no difference, this is called the second thing. 'In the country, there are often robbers, water and fire disasters, strange events, poisonous gases, and various diseases spreading, all of which are caused by the dragon gods and ghost kings in the sea, which is why there are poisoning, serious illnesses, and worries. These dragon gods and ghosts are all caused by the actions of people, such as hunting and slaughtering, using fishing nets and poisons to catch. --------------------------------------------------------------------------------
Chinese
死者。其魂神或堕海中为龙，或为有力太神化生之类，皆知宿命，忿怒宿怨，因作雾露吐恶毒气，雨其国中。其时人民，或中毒死者，或但得病者，有相涂污者，皆由世人所作。不仁残杀物命，展转相怨；手自杀者，中毒即死；助其喜者，皆更困病；或相涂污，不相涂污者，皆由食肉，有相分者、不相分者。听聪之士，觉知杀罪追人不置，以己度彼，正等无异。如此奉行，佛之弘道，行四等心，慈悲喜护，福自归身。若彼杀家，以肉与己，慎莫食之。不食之者，虽处恶世、盗贼灾变、毒气之时，虽处其中，不相涂染。其帝王人民富有盈谷；孤独鳏寡，衣食不充，疾病困笃，无以自济，当给医药，糜粥消息，令其得愈，命不横尽。当明此人宿命行恶，不信三尊，背真向伪，悭贪所致，罪福分明，慎莫为恶；亦当慈心，以佛经法，教训愚痴，令持经道。若活一人，使病得愈，示之善道，令持五戒，终身清洁，与侍佛身，其福正等，是谓三事也。 “世有高节，清洁无欲，沙门梵志，怀抱经典，言辄法律。帝王臣民，心当恭肃，诣禀律行。此曹高士，口之所陈，皆是诸佛之遗典也，令人去恶就善，恩倍于亲，百有余分，使人寿终不堕三涂，常当慈心恭肃向之。宁洋铜灌口，利刀截舌，慎莫谤毁此清洁之人；宁自断手， 现代汉语译本：死者，他们的灵魂可能会堕入海中变成龙，或者转生成为有力量的大神等等，都能够知晓前世的命运，因为前世的怨恨而心怀愤怒，于是制造雾气和露水，吐出恶毒的气体，降雨在那个国家之中。那时的人民，有的因为中毒而死，有的只是生病，有的人互相传染，这些都是世人自己所作所为导致的。因为人们不仁慈，残杀其他生物的性命，冤冤相报；亲手杀生的人，中毒后立刻死亡；帮助他们作恶的人，病情会更加严重；互相传染的人，以及没有互相传染的人，都是因为吃了肉，有一起分食的人，也有没有一起分食的人。听觉敏锐、有智慧的人，应该觉察到杀生的罪孽会紧追不舍，用自己的感受去衡量他人，其实都是一样的。如果能够这样奉行，就是弘扬佛法，实行四种平等心，即慈、悲、喜、舍，福报自然会回到自己身上。如果那些以杀生为业的人家，用肉来供养自己，一定要谨慎，不要吃。不吃肉的人，即使身处恶劣的世道、盗贼横行、灾难频发、毒气弥漫的时候，身处其中，也不会被污染。帝王和人民应该富裕，粮仓充盈；对于那些孤独无依的老人、孤儿、寡妇，如果他们衣食不足，疾病缠身，没有能力自救，应当给予他们医药，提供稀粥等食物，让他们能够痊愈，不至于意外死亡。应当明白这些人前世作恶，不相信佛、法、僧三宝，背离真理而追求虚伪，是由于吝啬贪婪所导致的，罪和福的报应是分明的，一定要谨慎，不要作恶；也应当用慈悲心，用佛经的教法，教导愚昧无知的人，让他们能够诵持佛经。如果能够救活一个人，使他的疾病痊愈，向他展示善良的道路，让他能够持守五戒，终身保持清净，这和侍奉佛的功德是相等的，这就是所谓的三件事啊。 世间有品德高尚、清廉寡欲的沙门（出家修道的人）和梵志（婆罗门教的修行者），他们怀抱着经典，所说的话都符合法律。帝王、臣民，心中应当恭敬，前往请教律法和修行。这些高士所说的话，都是诸佛遗留下来的经典，能够使人弃恶从善，他们的恩德胜过父母百倍以上，使人在寿命终结后不会堕入地狱、饿鬼、畜生三恶道，应当常常用慈悲心恭敬地对待他们。宁愿被熔化的铜水灌入口中，用锋利的刀割断舌头，也千万不要诽谤这些清净的人；宁愿自己砍断手，