English
And having been born there, he would receive the most wonderful bliss, a treasury of all joys. While experiencing this bliss, his mind would be extremely intoxicated, fully enjoying all kinds of wonderful and supreme pleasures for sixteen thousand years. Experiencing such bliss, he would travel back and forth seven times in the six desire realms. This Virocana (毗罗羡那, name of a person), because of ordaining for one day and one night, would for twenty kalpas (劫, eons) not fall into hell, the realm of hungry ghosts, or the animal realm, but would constantly be born in the heavens and among humans, naturally enjoying blessings. Finally, in the human realm, he would be born into a wealthy and happy family, abundant in wealth and treasures. After his youth had passed, when his faculties were mature, fearing the suffering of evil birth, old age, sickness, and death, he would renounce the world and ordain, shaving his head and beard, wearing the Dharma robes, diligently cultivating and advancing, upholding the four dignities, constantly practicing right mindfulness, contemplating the five skandhas (五阴, aggregates) as suffering, emptiness, and non-self, understanding the causes and conditions of the Dharma, and becoming a Pratyekabuddha (辟支佛, a self-enlightened Buddha), named Virodhi (毗流帝). At that time, he would emit great light, and many humans and devas (天, gods) would generate roots of goodness, causing all beings to plant the causes and conditions for liberation in the Three Vehicles (三乘).' At that time, Ananda (阿难, the Buddha's attendant) with his palms together, said to the Buddha, 'World Honored One! If someone helps others to ordain, or if someone provides for the needs of those who have ordained, how much merit will they gain? If someone destroys the conditions for another's ordination, what karmic retribution will they receive? I hope the World Honored One will fully explain this!' The Buddha told Ananda (阿难), 'If you were to ask me about this matter for a full hundred years, I would use my inexhaustible wisdom, except for meal times, and for a full hundred years, extensively explain the merits of this person to you, and still not be able to exhaust them. This person will constantly be born in the heavens and among humans, constantly be a king, enjoying the pleasures of the heavens and humans. If someone causes others to ordain in this Sramana (沙门, ascetic) Dharma, or helps to facilitate the conditions for ordination, they will constantly enjoy happiness in the cycle of birth and death. If I were to speak of their merits for a full hundred years, it would be impossible to exhaust them. Therefore, Ananda (阿难)! If you were to ask me for your full lifespan of a hundred years, even until my Nirvana (涅槃, liberation), I would not be able to exhaust the merits of this.' The Buddha told Ananda (阿难), 'If someone destroys the conditions for another's ordination, it is equivalent to robbing an inexhaustible treasury of good wealth and blessings, destroying the thirty-seven factors of enlightenment (三十七道品, thirty-seven practices conducive to enlightenment), the cause of Nirvana (涅槃).' --------------------------------------------------------------------------------
Chinese
。设有欲坏出家因缘者，应善观察如是之事。何以故？缘此罪业，堕地狱中，常盲无目，受极处苦。若作畜生，亦常生盲；若生饿鬼中，亦常生盲。在三恶苦，久乃得脱。若生为人，在母腹中，受胎便盲。汝于百岁常问是义，我百岁以无尽智说是罪报，亦不可尽。于四道中，生而常盲，我终不记此人当有得脱时。所以者何？皆由毁出家故。 “或成就无边功德，以破如是善因缘故，受无量罪。由障出家故，于此清净智慧镜中，为于解脱诸善法故，若见出家修持净戒，趣解脱处，破他出家，为作留难；以是因缘故，生便常盲，不见涅槃。由毁出家故，常观痴等十二因缘，应得解脱；以毁破他智慧眼故，破出家缘，覆慧眼故，从生至生，常盲无目，不见三界。缘障出家故，出家应见五阴、二十我见，人趣正道；破出家因，坏正见故，所生常盲，不见正道。出家应见一切法聚、善法住处，应观诸佛清净法身；以破出家善因缘故，所生常盲，不能睹见佛法身。以因出家应具沙门形貌，及与持戒、清净福田，种佛道因；破出家故，于善法中断一切望，由是罪缘，生生常盲。由毁出家故，出家应善观察，一切身心，皆苦、无常、无我、不净；破他出家，为作留难，则破此眼。破此眼故，不见四道、四念处、四正勤、四如意足 现代汉语译本：假设有人想要破坏他人出家的因缘，应当仔细观察这类事情。为什么呢？因为这种罪业，会堕入地狱之中，永远盲目，遭受极大的痛苦。如果转生为畜生，也常常是天生的盲人；如果转生到饿鬼道中，也常常是天生盲人。在三恶道中受苦，很久才能脱离。如果转生为人，在母亲的腹中，受胎时就是盲人。你即使一百年不断地问这个问题，我用无尽的智慧来说明这种罪报，也是说不完的。在四道之中，生下来就是盲人，我始终不认为这个人会有解脱的时候。这是什么原因呢？都是因为毁坏他人出家的缘故。 或者有人成就了无边的功德，却因为破坏了这种善的因缘，而遭受无量的罪过。因为障碍他人出家，对于这清净智慧的镜子，为了解脱诸善法，如果见到出家修行持守清净戒律，趋向解脱的地方，却破坏他人出家，设置障碍；因为这种因缘，生下来就常常是盲人，看不见涅槃。因为毁坏他人出家，本来应该观察痴等十二因缘，从而得到解脱；因为毁坏他人智慧之眼，破坏出家的因缘，遮蔽智慧之眼，从一生到一生，常常盲目，看不见三界。因为障碍他人出家，出家人本应见到五阴、二十种我见，从而走上正道；破坏他人出家的因，破坏正确的见解，所以生下来常常是盲人，看不见正道。出家人本应见到一切法聚、善法住处，应该观察诸佛清净的法身；因为破坏他人出家的善因缘，所以生下来常常是盲人，不能看见佛的法身。因为出家本应具备沙门的形貌，以及持戒、清净的福田，种下成佛之道的因；破坏他人出家，对于善法中断一切希望，由于这种罪业，生生世世常常是盲人。因为毁坏他人出家，出家人本应善于观察，一切身心，都是苦、无常、无我、不净；破坏他人出家，为他们设置障碍，就是破坏了这种眼睛。破坏了这种眼睛，就看不见四道、四念处、四正勤、四如意足。
English
English version: Suppose there is someone who wants to ruin the conditions for another's renunciation, one should carefully observe such matters. Why? Because of this sinful karma, they will fall into hell, forever blind and without sight, enduring extreme suffering. If reborn as an animal, they will also often be born blind; if reborn in the realm of hungry ghosts, they will also often be born blind. Suffering in the three evil realms, it will be a long time before they can escape. If reborn as a human, in the mother's womb, they will be blind from conception. Even if you constantly ask about this meaning for a hundred years, I, with inexhaustible wisdom, could not fully describe the retribution for this sin even in a hundred years. In the four paths, being born constantly blind, I never foresee this person having a time of liberation. Why is that? It is all because of destroying another's renunciation. Or, someone may have accumulated boundless merit, but because of destroying such good conditions, they will suffer immeasurable sins. Because of obstructing renunciation, regarding this pure mirror of wisdom, for the sake of liberation from all good dharmas, if one sees someone renouncing, practicing and upholding pure precepts, heading towards liberation, but destroys their renunciation, creating obstacles; because of this cause, they will often be born blind, unable to see Nirvana. Because of destroying renunciation, one should observe the twelve links of dependent origination such as ignorance, and thereby attain liberation; because of destroying another's eye of wisdom, destroying the conditions for renunciation, covering the eye of wisdom, from life to life, they will often be blind and without sight, unable to see the three realms. Because of obstructing renunciation, renunciants should see the five skandhas (form, feeling, perception, mental formations, consciousness), the twenty views of self, and people should go towards the right path; destroying the cause of renunciation, destroying right view, therefore they are often born blind, unable to see the right path. Renunciants should see all aggregates of dharmas, the dwelling place of good dharmas, and should contemplate the pure Dharma body of all Buddhas; because of destroying the good conditions for renunciation, they are often born blind, unable to behold the Dharma body of the Buddha. Because of renunciation, one should possess the appearance of a Shramana (ascetic), as well as upholding precepts, a pure field of merit, planting the seeds for the path to Buddhahood; destroying renunciation, one cuts off all hope for good dharmas, due to this sinful karma, life after life they are often blind. Because of destroying renunciation, renunciants should skillfully observe that all body and mind are suffering, impermanent, without self, and impure; destroying another's renunciation, creating obstacles for them, is destroying this eye. Because of destroying this eye, one cannot see the Four Paths, the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Supernormal Power. --------------------------------------------------------------------------------
Chinese
、五根、五力、七觉分、八正道、趣涅槃城。是罪缘故，所生常盲，乃至不见空、无相、无作清净善法，向涅槃城。 “是以智慧之人知出家者，应当成就如是善法，不应破坏善法因缘，获如是罪。谁毁破他人如是出家沙门正见因缘者，终不能得见涅槃城，所生常盲。 “若复有人满百劫中，余方出家，修持净戒。若复有人于此阎浮提，出家持戒，一日一夜，乃至须臾，清净出家。于十六分彼百劫出家持戒，十六分中不及其一。 “若有颠倒，淫姊妹女。不应淫处，强生悭嫉，此中罪报，不可计限。若有一人能正思惟有出家心，欲舍诸恶。若复有人破坏此人出家因缘，不令愿满，是罪因缘增长于前，复倍百劫。” 尔时阿难复白佛言：“世尊！此毗罗羡那所种善根，生尊贵处，当受福乐，为过去世亦有善行？为但齐今一日一夜出家功德，受尔许福？” 佛告阿难：“汝不应观过去因缘！于此一日一夜清净出家故，此善根，六欲天中，七反受福，二十劫中常受生死世间之乐。最后人中，生福乐家。壮年已过，诸根熟时，畏于生、老、病、死、苦故，出家持戒，成辟支佛。” 佛告阿难：“我今说喻，汝当善听！譬四天下，东弗婆提、南阎浮提、西瞿耶尼、北郁单越，满中阿罗汉， 现代汉语译本：五根（wǔ gēn，信、精进、念、定、慧五种根本的善法）、五力（wǔ lì，信、精进、念、定、慧五根增长所生的力量）、七觉分（qī jué fēn，七种觉悟的因素，即念、择法、精进、喜、轻安、定、舍）、八正道（bā zhèng dào，八种正确的道路，即正见、正思惟、正语、正业、正命、正精进、正念、正定），通往涅槃（niè pán，佛教修行的最终目标，解脱生死轮回）之城。因为这些罪业的缘故，导致生生世世都是盲人，乃至不能见到空（kōng，佛教中一切事物无自性的概念）、无相（wú xiàng，没有固定不变的形态）、无作（wú zuò，不执着于行为和结果）这些清净的善法，无法走向涅槃之城。 因此，有智慧的人知道出家（chū jiā，离开世俗生活，成为僧侣）之人，应当成就这些善法，不应该破坏他人成就善法的因缘，否则会获得这样的罪报。谁要是毁坏他人出家沙门（shā mén，佛教修行者）的正见因缘，最终都不能得见涅槃之城，生生世世都是盲人。 如果有人用一百劫（jié，极长的时间单位）的时间，在其他地方出家，修持清净的戒律。如果有人在这阎浮提（yán fú tí，我们所居住的这个世界），出家持戒，哪怕只是一日一夜，甚至只是短暂的一瞬间，清净地出家。那么，那一百劫中其他地方出家持戒的功德，十六分之一都比不上这短暂出家的功德。 如果有行为颠倒，与姐妹或女儿发生不正当关系。在不应该发生性行为的地方，强行产生悭吝和嫉妒，这些罪报，是无法计算的。如果有一个人能够正确地思考，生起出家之心，想要舍弃各种恶行。如果有人破坏这个人出家的因缘，不让他愿望圆满，这种罪业比之前的罪业还要增长百倍。 这时，阿难（ā nán，佛陀的十大弟子之一，以记忆力强著称）又对佛说：‘世尊！这位毗罗羡那（pí luó xiàn nà）所种的善根，使他出生在尊贵的地方，享受福乐，是因为过去世也有善行吗？还是仅仅因为今天这一日一夜出家的功德，才受到这么大的福报？’ 佛告诉阿难：‘你不应该只看过去的因缘！因为他这一日一夜清净出家的缘故，这个善根，使他在六欲天（liù yù tiān，佛教中的六个天界，众生仍有欲望）中，七次享受福报，二十劫中常常享受生死轮回中的世间之乐。最后在人间，出生在幸福快乐的家庭。壮年过后，诸根成熟的时候，因为畏惧生、老、病、死这些痛苦，出家持戒，最终成就辟支佛（pì zhī fó，又称缘觉，不依靠佛陀的教导，自己通过观察因缘而觉悟的人）。’ 佛告诉阿难：‘我现在说个比喻，你要好好听！比如四大天下，东弗婆提（dōng fú pó tí，四大部洲之一，位于东方）、南阎浮提（nán yán fú tí，四大部洲之一，我们所居住的世界）、西瞿耶尼（xī qú yē ní，四大部洲之一，位于西方）、北郁单越（běi yù dān yuè，四大部洲之一，位于北方），都充满了阿罗汉（ā luó hàn，佛教修行的一个果位，断除了一切烦恼，不再受生死轮回之苦），