Chinese
不失溉灌，兼相利益。”于是舍利弗，脱衣受洗，身得凉乐，随意游行。 此客作人，其夜命终，即生忉利天上，有大威力，次释提桓因。便自念言：“我何因生此？”自观宿命，信心微薄，因客作溉灌计，水洗浴舍利弗。“我若信心纯厚，知必有报，故设浴具，以为供养。自惟为功虽少，以遇良田，获报甚多！”即诣舍利弗所，散花供养。舍利弗因其净信之心，即为说法，得须陀洹道。 目连复见一神，身体极大，有金色手，五指常流甘露。若有行人，所须饮食、资生之具，尽从指出，恣而与之。目连问言：“汝是何天？福报、功德奇特乃尔？” 天王答言：“我非忉利天王，乃至非第六天王，亦非梵天王！我是大鬼神，乃依其国大城住，为游行观看故来至此。” 目连问言：“汝作何善行，得如此报？” 答言：“彼国大城，名曰罗楼。我昔在中，作贫女人，又织毛缕囊，卖以自活。居计转贫，屋舍坏尽，遂至陌头，近一大富好施长者家，织囊自活。日欲中时，若有沙门、婆罗门，持钵乞食，问我言：‘某长者家，为在何处？’我心真实，无有虚妄，欢喜举手，指示其家言：‘彼处去，彼处去！日时欲过，勿复余求。’以是因缘故，得报如是。” 贫女人以随喜心，助行施 现代汉语译本： ‘不遗漏地灌溉，互相带来利益。’于是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）脱下衣服接受洗浴，身体感到清凉快乐，随意休息。 这位做客工的人，当晚去世，立即转生到忉利天（Trāyastriṃśa，佛教欲界六天之一）上，拥有巨大的威力，地位仅次于释提桓因（Śakro devānām indraḥ，忉利天之主）。他心想：‘我因何缘故能生于此？’于是回顾前世，发现自己信心微薄，因为做客工灌溉时，用水洗浴了舍利弗（Śāriputra）。‘如果我信心纯正深厚，知道必有回报，所以设置浴具，用作供养。’他自己认为所做的功德虽然微小，但因为遇到了良田，获得的果报非常多！’于是前往舍利弗（Śāriputra）处，散花供养。舍利弗（Śāriputra）因为他清净的信心，就为他说法，使他证得了须陀洹（Srota-āpanna，佛教四果位之初果）道。 目连（Maudgalyāyana，佛陀十大弟子之一，以神通著称）又看见一位神，身体极其巨大，有金色的手，五个手指常常流出甘露。如果有行人，所需要的饮食、资生之具，都从他的手指流出，任凭他们取用。目连（Maudgalyāyana）问道：‘您是什么天神？福报、功德如此奇特？’ 天王回答说：‘我不是忉利天王（Trāyastriṃśa），乃至不是第六天王，也不是梵天王！我是大鬼神，居住在那个国家的大城里，因为观看的缘故来到这里。’ 目连（Maudgalyāyana）问道：‘您做了什么善行，得到这样的果报？’ 回答说：‘那个国家的大城，名叫罗楼（Roruka）。我过去在那里，做贫穷的女人，又织毛线袋，卖了来维持生活。生活越来越贫困，房屋破败殆尽，于是到了路边，靠近一位非常富有且乐善好施的长者家，织袋子维持生活。每天快到中午的时候，如果有沙门（Śrāmaṇa，佛教出家修行者）、婆罗门（Brāhmaṇa，古印度教祭司），拿着钵乞食，问我：‘某长者家，在哪里？’我心怀真实，没有虚妄，欢喜地举起手，指着那家说：‘那边去，那边去！时间快过了，不要再找别处了。’因为这个因缘，所以得到这样的果报。’ 贫穷的女人以随喜心，帮助他人行布施。
English
English version: ‘Without failing to irrigate, mutually benefiting each other.’ Thereupon Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) took off his clothes and received a bath, his body feeling cool and comfortable, resting at ease. This guest worker, that night, passed away and was immediately reborn in the Trāyastriṃśa (one of the six heavens of desire in Buddhism) heaven, possessing great power, second only to Śakro devānām indraḥ (the lord of Trāyastriṃśa). He thought to himself: ‘What cause led me to be born here?’ Then he looked back at his past life and realized that his faith was weak, but because he, as a guest worker irrigating, used water to bathe Śāriputra (Śāriputra). ‘If my faith had been pure and deep, knowing there would surely be a reward, I would have prepared bathing implements as an offering.’ He thought to himself that although the merit he made was small, because he encountered a good field, he received a very great reward! So he went to Śāriputra (Śāriputra)'s place and scattered flowers as an offering. Śāriputra (Śāriputra), because of his pure faith, then preached the Dharma to him, enabling him to attain the Srota-āpanna (the first of the four stages of enlightenment in Buddhism) path. Maudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) also saw a deity, whose body was extremely large, with golden hands, and nectar constantly flowed from his five fingers. If there were travelers, whatever food, drink, or necessities they needed, all flowed from his fingers, allowing them to take as they pleased. Maudgalyāyana (Maudgalyāyana) asked: ‘What kind of deity are you? Your blessings and merits are so extraordinary?’ The heavenly king replied: ‘I am not the Trāyastriṃśa heavenly king, nor even the sixth heavenly king, nor the Brahma heavenly king! I am a great ghost spirit, residing in the great city of that country, and I have come here for the sake of observation.’ Maudgalyāyana (Maudgalyāyana) asked: ‘What good deeds did you do to receive such a reward?’ He replied: ‘The great city of that country is called Roruka. In the past, I was there, working as a poor woman, weaving woolen bags and selling them to support myself. My life became increasingly impoverished, and my house fell into disrepair, so I went to the roadside, near the house of a very wealthy and generous elder, weaving bags to support myself. Every day, around noon, if there were Śrāmaṇa (Buddhist monks) or Brāhmaṇa (ancient Indian priests) holding bowls begging for food, asking me: ‘Where is the house of so-and-so elder?’ I, with a true heart, without falsehood, would joyfully raise my hand, pointing to that house, saying: ‘Go that way, go that way! The time is passing, don't look elsewhere.’ Because of this cause, I received such a reward.’ The poor woman, with a heart of rejoicing, helped others to practice giving. -------------------------------------------------------------------------------- 者，得报如此，何况实行布施者也！
Chinese
佛在世时，有五大国王。迦叶佛时，为善知识，出家为道。释迦文佛出世，皆得道迹。今说一王得道因缘。国名槃提，王名忧达那，其国殷富，人民炽盛。王有二万夫人，第一夫人，字月明，容仪端正，王甚爱敬。王时大会作众伎乐，命月明舞。月明夫人衣以上服，金银名宝，缨络其身，舞甚奇雅，悦众欢情。 王善能相，见其夫人将终相现，不过半岁，奄然殒逝，恩爱离苦，忧戚不视。月明怪而问之，王以死事大故，恐其忧恼，隐而不说。殷勤重问，王便答言：“汝寿命短，将终不久，爱离之情，是故愁耳！”月明白言：“夫生有死，自世之常，何独忧耶？若顾隆念，但相告示，见放出家。”王善其言，听其入道。王欲证明果报增益信心，与之结誓语言：“汝若出家，持戒思惟，设未成道，必生天上。生天上已，还至我所，听汝出家。”月明即许其誓。于是唤诸比丘尼，即度将去。以贵重能舍五欲，多来问讯，恭敬供养，妨其道业，是故游行诸国。 从出家日，数满六月，持戒清净，勤思惟道，厌恶世间，得阿那含道。于一聚落命终，即生色天上。观昔因缘，于王有要，要赴本誓。观王没于五欲，𢤱戾难化，直尔而往，无以感发，宜以恐逼，尔乃降伏。便自 现代汉语译本：像这样只是听到布施的功德，就能得到如此大的福报，更何况是真正去实行布施的人呢！ 佛陀在世的时候，有五大国王。他们在迦叶佛时期，作为善知识，出家修行。到了释迦牟尼佛出世，都证得了道果。现在只说其中一位国王得道的因缘。这个国家名叫槃提（Paṇḍita，意为有智慧的），国王名叫忧达那（Udayana，意为上升），国家非常富饶，人民兴盛。国王有两万个夫人，第一夫人名叫月明（Candraprabha，意为月光），容貌端庄美丽，国王非常喜爱和尊敬她。当时国王举行盛大的集会，演奏各种乐器，命令月明夫人跳舞。月明夫人穿上华丽的服装，用金银珠宝装饰全身，舞姿非常优美，使大家感到非常高兴。 国王很擅长看相，看到月明夫人将要去世的征兆已经显现，寿命不会超过半年，不久就会去世，想到恩爱之人将要分离，心中忧愁，不忍心看她。月明夫人感到奇怪，就问国王，国王因为死亡是大事，怕她忧愁烦恼，所以隐瞒不说。月明夫人再三恳切地询问，国王才回答说：‘你的寿命很短，将要去世不久了，想到恩爱之人将要分离，所以我才忧愁啊！’月明夫人明白地说：‘人生有死，这是世间的常理，有什么值得特别忧愁的呢？如果还顾念旧情，只要告诉我，允许我出家修行。’国王认为她说的有道理，就答应她出家。国王为了证明果报真实不虚，增加她的信心，和她约定说：‘你如果出家，持守戒律，认真思考，即使没有证得道果，也一定会生到天上。生到天上以后，一定要回到我这里，允许你出家。’月明夫人立刻答应了他的约定。于是国王召来各位比丘尼，把月明夫人交给她们带走。因为她身份尊贵，能够舍弃五欲，很多人来问候她，恭敬供养她，妨碍了她的修行，所以她就离开了各个国家。 从出家那天起，满了六个月，她持戒清净，勤奋地思考佛道，厌恶世间，证得了阿那含果（Anāgāmin，不还果）。在一个村落里去世，立刻生到了色界天。她观察过去的因缘，和国王有约定，一定要去履行当初的誓言。她观察到国王沉迷于五欲之中，刚强难以教化，如果直接去，无法感动他，应该用恐怖的手段来逼迫他，才能降伏他。于是她就...
English
English version: Just hearing about the merits of giving brings such great rewards, how much more so for those who actually practice giving! When the Buddha was in the world, there were five great kings. During the time of Kassapa Buddha (Kāśyapa Buddha), they were good advisors who left home to practice the Way. When Shakyamuni Buddha (Śākyamuni Buddha) appeared in the world, they all attained the path. Now, let's talk about the causes and conditions for one of these kings to attain enlightenment. The country was named Paṇḍita (meaning 'wise'), and the king was named Udayana (meaning 'rising'). The country was very wealthy, and the people were prosperous. The king had 20,000 consorts, and the first consort was named Candraprabha (meaning 'moonlight'). She was beautiful and dignified, and the king loved and respected her very much. At that time, the king held a grand assembly with various musical performances, and he ordered Candraprabha to dance. Candraprabha wore magnificent clothes, adorned her body with gold, silver, and precious jewels, and her dance was very elegant, delighting everyone. The king was skilled in divination and saw the signs that his consort Candraprabha would soon die, her lifespan not exceeding half a year. He was saddened by the thought of being separated from his beloved and could not bear to look at her. Candraprabha found it strange and asked the king, but the king, fearing she would be worried and distressed by the news of death, concealed it from her. Candraprabha repeatedly and earnestly inquired, and the king finally replied, 'Your lifespan is short, and you will soon die. The thought of being separated from my beloved is why I am sad!' Candraprabha said clearly, 'Birth and death are the natural order of the world, what is there to be particularly worried about? If you still care for me, just tell me and allow me to leave home to practice.' The king thought her words were reasonable and agreed to let her leave home. To prove the truth of karmic retribution and increase her faith, the king made a vow with her, saying, 'If you leave home, uphold the precepts, and contemplate diligently, even if you do not attain enlightenment, you will surely be reborn in the heavens. After being reborn in the heavens, you must return to me and allow me to leave home.' Candraprabha immediately agreed to his vow. So the king summoned the Bhikkhunis (nuns) and handed Candraprabha over to them to be taken away. Because of her noble status and her ability to renounce the five desires, many people came to inquire about her and offer her respectful offerings, which hindered her practice. Therefore, she left various countries. From the day she left home, after six months, she upheld the precepts purely, diligently contemplated the Dharma,厌恶世间, and attained the state of Anāgāmin (non-returner). She passed away in a village and was immediately reborn in the Form Realm heavens. Observing her past causes and conditions, she had a vow with the king and had to fulfill her original oath. She observed that the king was immersed in the five desires and was stubborn and difficult to transform. If she went directly to him, she would not be able to move him. She should use terrifying means to force him to submit. So she... --------------------------------------------------------------------------------
Chinese
变身，作大罗刹，衣毛振竖，执五尺刀，因王夜静卧，去之不远，在虚空中。王觉已，甚大怖畏。语言：“汝虽有士众千万，今唯属我，不得自在，死时已至，何缘得济？”王即报言：“我无因缘，惟恃本所作善，修心清净，死生善处。”天可之言：“如此因缘，最为可恃，更无余理！”王便问言：“汝是何神，使我大生怖畏退缩？”天答言：“我是月明夫人，王放出家，思惟离欲，生色天上；今来赴要。”王言：“汝虽说此，我犹不信，复汝本形，尔乃可信。”天即变形，如本月明，衣裳服饰如本，在王边立。 王欲心发，即趣欲捉。月明念言：“此人欲态不净，何可近之！”于是即还上升虚空，为王说法。语王：“此身无常，弹指叵保，譬如朝露，日出则灭，不惟无常，贪著于身。王不见，盛年华色，老所吞灭，诸根朽迈，目视不明，耳听不聪，形败腐朽，无所复直。譬如酿酒，綟取淳味，糟无所直。是身既老，无可贪乐，唯有死在。是身既生，死常与俱。王不见，胎中死者，出胎死者，壮时死者，老时死者，是身危脆，死贼常随，须臾叵信，身心火然，但是众苦，心有三毒忧恼，身有寒热、饥渴众患，而不生厌，贪着我身。宫人妓女，华色五欲，国财妻子，悉非我有。死至之时，无一随去，身自尚弃，何 现代汉语译本：天神随即变身，化作巨大的罗刹（恶鬼），毛发倒竖，手持五尺长刀，趁国王夜晚安静入睡时，来到离他不远处的虚空中。国王惊醒后，感到非常恐惧。罗刹说道：‘你即使有千万士兵，现在也完全属于我掌控，不得自由，死亡的时刻已经到来，有什么办法可以得救？’国王回答说：‘我没有什么其他办法，唯独依靠我过去所做的善事，修养清净的心，死后能够往生善处。’天神认可他的话，说：‘这样的因缘，最为可靠，再没有其他的道理了！’国王便问道：‘你是什么神，使我如此恐惧退缩？’天神回答说：‘我是月明夫人（国王之前放逐的出家人），因为思惟离欲，而生到色界天上；现在前来应约。’国王说：‘你即使这样说，我仍然不相信，恢复你原来的样子，我才能相信。’天神立即变回原来的样子，如同之前的月明夫人，衣裳服饰和原来一样，站在国王身边。 国王欲火中烧，立刻想要上前抓她。月明夫人心想：‘这个人欲念不净，怎么可以靠近他！’于是立刻返回上升到虚空中，为国王说法。告诉国王：‘这身体是无常的，转眼之间就可能消逝，譬如早晨的露水，太阳一出就会消失，你不思惟无常，却贪恋执着于身体。国王你难道没看见吗，盛年美好的容颜，被衰老所吞噬，各种器官衰败，眼睛视力模糊，耳朵听力不灵敏，形体败坏腐朽，没有什么值得留恋的。譬如酿酒，滤取纯正的酒味，酒糟就没有什么价值了。这身体既然已经衰老，没有什么可以贪图享乐的，只有死亡在等待着。这身体既然已经出生，死亡就常常伴随着它。国王你难道没看见吗，有在胎中就死去的，有刚出生就死去的，有壮年时死去的，有老年时死去的，这身体是多么的脆弱，死亡的盗贼常常跟随，片刻都不可相信，身心像被火燃烧一样，全部都是痛苦，心中有贪嗔痴三种毒素的忧愁烦恼，身上有寒冷、炎热、饥饿、干渴等各种病患，却不因此而生厌恶，贪恋执着于我的身体。宫人**，美好的容颜和享乐，以及国家的财富妻子，都不是我所拥有的。死亡到来的时候，没有一样东西可以随我而去，身体自己尚且要被抛弃，何况是其他的东西呢？’