Chinese
，入地狱中，作肉犍稚，火烧受苦，至今不息。 “汝见拘修罗，实非岐支，是地狱人。迦叶佛时，是出家人，为僧寺主，以僧厨食，炫卖得物，用作衣裳，断僧供养。以是因缘，入地狱中，作肉岐支，火烧受苦，至今不息。 “汝见第二拘修罗，实非岐支，是地狱人。迦叶佛时，是出家人作僧寺中分物维那，以春分物，转至夏分；夏分中衣物，向冬中分。以是因缘，入地狱中，作肉拘修罗，火烧受苦，至今不息。 “汝见肉山，非是肉山，是地狱人。迦叶佛时，是出家人，为僧典坐，五德不具，少有威势，偷取僧物，断僧衣裳。以是因缘，堕地狱中，作大肉山火烧受苦，至今不息。” 尔时，世尊复告僧护：“汝始初见须曼那柱，实非是柱，是地狱人。迦叶佛时，是出家人，当佛刹人，四辈檀越，须曼那华，散供养佛，华既干已，比丘扫取卖为己用。以是因缘，入地狱中，作须曼那柱，火烧受苦，至今不息。 “汝见第二须曼华柱，实非是柱，是地狱人。迦叶佛时是出家人，当供养刹，四辈檀越，以须曼华油，用供养佛，比丘减取，为己自用。以是因缘，堕地狱中，作须曼柱，火烧受苦，至今不息。 “汝见华树，实非是树，是地狱人。迦叶佛时，是出家人，当僧果菜园，有 现代汉语译本：堕入地狱之中，化作肉犍稚（一种刑具），遭受火焰焚烧的痛苦，至今没有停息。 ‘你所见的拘修罗（一种恶鬼），实际上并非岐支（肢体残缺），而是地狱中的人。在迦叶佛（过去七佛之一）时期，他是一位出家人，担任僧寺的住持，将僧众厨房的食物，拿去变卖获取财物，用来制作自己的衣裳，断绝僧众的供养。因为这样的因缘，堕入地狱之中，化作肉岐支（肢体残缺的肉块），遭受火焰焚烧的痛苦，至今没有停息。’ ‘你所见的第二个拘修罗（一种恶鬼），实际上并非岐支（肢体残缺），而是地狱中的人。在迦叶佛（过去七佛之一）时期，他是一位出家人，在僧寺中担任分配物品的维那（寺院执事），将春季应分的物品，转移到夏季才分发；将夏季应分的衣物，拖延到冬季才分发。因为这样的因缘，堕入地狱之中，化作肉拘修罗（肉块恶鬼），遭受火焰焚烧的痛苦，至今没有停息。’ ‘你所见的肉山，并非真正的肉山，而是地狱中的人。在迦叶佛（过去七佛之一）时期，他是一位出家人，担任僧众典坐（管理座位的人），五德（五种德行）不具备，稍微有点威势，就偷取僧众的财物，断绝僧众的衣裳。因为这样的因缘，堕入地狱之中，化作巨大的肉山，遭受火焰焚烧的痛苦，至今没有停息。’ 当时，世尊再次告诉僧护：‘你最初见到的须曼那柱（以须曼那花装饰的柱子），实际上并非柱子，而是地狱中的人。在迦叶佛（过去七佛之一）时期，他是一位出家人，负责佛寺的事务，四辈檀越（四种施主）用须曼那花（一种香花）散布供养佛，花朵干枯之后，这位比丘（出家男子）扫取后卖掉供自己使用。因为这样的因缘，堕入地狱之中，化作须曼那柱（以须曼那花装饰的柱子），遭受火焰焚烧的痛苦，至今没有停息。’ ‘你所见的第二根须曼华柱（以须曼那花装饰的柱子），实际上并非柱子，而是地狱中的人。在迦叶佛（过去七佛之一）时期，他是一位出家人，负责管理供养佛寺的事务，四辈檀越（四种施主）用须曼那花油（用须曼那花制成的油）供养佛，这位比丘（出家男子）偷偷减少一部分，供自己使用。因为这样的因缘，堕入地狱之中，化作须曼柱（以须曼那花装饰的柱子），遭受火焰焚烧的痛苦，至今没有停息。’ ‘你所见到的华树（花树），实际上并非树木，而是地狱中的人。在迦叶佛（过去七佛之一）时期，他是一位出家人，负责管理僧众的果菜园，有
English
English version: entered into hell, transformed into a 'rou jian zhi' (a type of torture device made of flesh), enduring the suffering of being burned by fire, which continues to this day without ceasing. 'What you saw as 'Ju Xiu Luo' (a type of demon) is actually not 'Qi Zhi' (a person with mutilated limbs), but a person from hell. During the time of 'Kasyapa Buddha' (one of the Seven Buddhas of the Past), he was a monk, serving as the abbot of a monastery. He sold the food from the monks' kitchen to obtain wealth, which he used to make his own clothes, cutting off the monks' provisions. Because of this cause and condition, he fell into hell, transformed into a 'rou qi zhi' (a lump of flesh with mutilated limbs), enduring the suffering of being burned by fire, which continues to this day without ceasing.' 'What you saw as the second 'Ju Xiu Luo' (a type of demon) is actually not 'Qi Zhi' (a person with mutilated limbs), but a person from hell. During the time of 'Kasyapa Buddha' (one of the Seven Buddhas of the Past), he was a monk, serving as the 'Vina' (an administrator in a monastery) in charge of distributing goods in the monastery. He transferred the goods that should have been distributed in the spring to the summer; he delayed the distribution of clothing that should have been distributed in the summer until the winter. Because of this cause and condition, he fell into hell, transformed into a 'rou ju xiu luo' (a demon made of flesh), enduring the suffering of being burned by fire, which continues to this day without ceasing.' 'What you saw as the mountain of flesh is not actually a mountain of flesh, but a person from hell. During the time of 'Kasyapa Buddha' (one of the Seven Buddhas of the Past), he was a monk, serving as the 'Dian Zuo' (person in charge of seating arrangements) for the monks. He lacked the five virtues, and with a little bit of authority, he stole the monks' belongings and cut off their clothing. Because of this cause and condition, he fell into hell, transformed into a large mountain of flesh, enduring the suffering of being burned by fire, which continues to this day without ceasing.' At that time, the World Honored One again told 'Sangharakshita' (a disciple of the Buddha): 'What you initially saw as the 'Sumanā' pillar (a pillar decorated with Sumanā flowers) is not actually a pillar, but a person from hell. During the time of 'Kasyapa Buddha' (one of the Seven Buddhas of the Past), he was a monk in charge of the affairs of the Buddha's temple. The four kinds of 'Dānas' (benefactors) scattered 'Sumanā' flowers (a fragrant flower) to offer to the Buddha. After the flowers had dried, the 'Bhikshu' (a male monastic) swept them up and sold them for his own use. Because of this cause and condition, he fell into hell, transformed into a 'Sumanā' pillar (a pillar decorated with Sumanā flowers), enduring the suffering of being burned by fire, which continues to this day without ceasing.' 'What you saw as the second 'Sumanā' flower pillar (a pillar decorated with Sumanā flowers) is not actually a pillar, but a person from hell. During the time of 'Kasyapa Buddha' (one of the Seven Buddhas of the Past), he was a monk in charge of managing the offerings to the Buddha's temple. The four kinds of 'Dānas' (benefactors) used 'Sumanā' flower oil (oil made from Sumanā flowers) to offer to the Buddha. The 'Bhikshu' (a male monastic) secretly reduced a portion of it for his own use. Because of this cause and condition, he fell into hell, transformed into a 'Sumanā' pillar (a pillar decorated with Sumanā flowers), enduring the suffering of being burned by fire, which continues to this day without ceasing.' 'What you saw as the flower tree is not actually a tree, but a person from hell. During the time of 'Kasyapa Buddha' (one of the Seven Buddhas of the Past), he was a monk in charge of the monks' fruit and vegetable garden, and there were --------------------------------------------------------------------------------
Chinese
好华果，为己私用，或与白衣。以是因缘，入地狱中，作大华树，火烧受苦，至今不息。 “汝见果树，实非果树，是地狱人。迦叶佛时，是出家人，当僧菜果，香美好者私自食啖，或与白衣。以是因缘，入地狱中，作肉果树，火烧受苦，至今不息。 “汝见一肉树，实非是树，是地狱人。迦叶佛时，是出家人，为僧当薪，以众僧薪，房中自然，或与知识。以是因缘，入地狱中，作大肉树，火烧受苦，至今不息。” 尔时，世尊复告僧护比丘：“汝见第一肉柱者，实非是柱，是地狱人。迦叶佛时，是出家人，寺中常住，破佛刹柱，为己私用。以是因缘，入地狱中，作大肉柱，火烧受苦，至今不息。 “汝见第二肉柱者，实非是柱，是地狱人。迦叶佛时，是白衣人，以刀刮取像上金薄。以是因缘，堕地狱中，作大肉柱，狱卒捉斧，斫身受苦，猛火烧身，至今不息。 “汝见第三柱者，实非是柱，是地狱人。迦叶佛时，是出家人，为僧当事，用僧梁柱，浪与白衣。以是因缘，入地狱中，作大肉柱，火烧受苦，至今不息。 “汝见四树，实非是树，是四罪人，是地狱人。迦叶佛时，是出家人，五德不具，作大众主，为僧断事，随爱怖瞋痴，断事不平。以是因缘，入地狱中，作四肉树， 现代汉语译本：好的花果，自己私自享用，或者送给在家人。因为这样的因缘，堕入地狱之中，变成巨大的花树，被火焚烧遭受痛苦，直到现在都没有停止。 ‘你看到的果树，实际上不是果树，而是地狱中的人。在迦叶佛（Kasyapa Buddha）时期，他是一位出家人，掌管僧众的蔬菜水果，把那些香味美好之物私自吃掉，或者送给在家人。因为这样的因缘，堕入地狱之中，变成肉果树，被火焚烧遭受痛苦，直到现在都没有停止。’ ‘你看到的一棵肉树，实际上不是树，而是地狱中的人。在迦叶佛（Kasyapa Buddha）时期，他是一位出家人，负责僧众的柴火，把众僧的柴火，私自拿到自己房间里用，或者送给相识的人。因为这样的因缘，堕入地狱之中，变成巨大的肉树，被火焚烧遭受痛苦，直到现在都没有停止。’ 当时，世尊又告诉僧护比丘（Sangharaksa Bhiksu）：‘你看到的第一根肉柱，实际上不是柱子，而是地狱中的人。在迦叶佛（Kasyapa Buddha）时期，他是一位出家人，住在寺庙里，破坏佛寺的柱子，为了自己私自使用。因为这样的因缘，堕入地狱之中，变成巨大的肉柱，被火焚烧遭受痛苦，直到现在都没有停止。’ ‘你看到的第二根肉柱，实际上不是柱子，而是地狱中的人。在迦叶佛（Kasyapa Buddha）时期，他是一位在家人，用刀刮取佛像上的金箔。因为这样的因缘，堕入地狱之中，变成巨大的肉柱，狱卒拿着斧头，砍劈他的身体遭受痛苦，猛烈的火焰焚烧他的身体，直到现在都没有停止。’ ‘你看到的第三根柱子，实际上不是柱子，而是地狱中的人。在迦叶佛（Kasyapa Buddha）时期，他是一位出家人，为僧众做事，把僧众的房梁柱子，随便送给在家人。因为这样的因缘，堕入地狱之中，变成巨大的肉柱，被火焚烧遭受痛苦，直到现在都没有停止。’ ‘你看到的四棵树，实际上不是树，而是犯了四种罪过的人，是地狱中的人。在迦叶佛（Kasyapa Buddha）时期，他们是出家人，五德不具备，担任大众的首领，为僧众判断事务，随着爱、怖、瞋、痴，判断事务不公正。因为这样的因缘，堕入地狱之中，变成四棵肉树，
English
English version: Good flowers and fruits, used for personal gain, or given to laypeople. Because of this cause and condition, they fall into hell, becoming large flower trees, burned by fire and suffering, without ceasing to this day. 'The fruit tree you see is actually not a fruit tree, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monk, in charge of the vegetables and fruits of the Sangha, and he secretly ate the fragrant and delicious ones, or gave them to laypeople. Because of this cause and condition, he fell into hell, becoming a meat fruit tree, burned by fire and suffering, without ceasing to this day.' 'The meat tree you see is actually not a tree, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monk, in charge of firewood for the Sangha, and he secretly took the firewood of the Sangha to his room for personal use, or gave it to acquaintances. Because of this cause and condition, he fell into hell, becoming a large meat tree, burned by fire and suffering, without ceasing to this day.' At that time, the World Honored One further told the Bhiksu Sangharaksa (Sangharaksa Bhiksu): 'The first meat pillar you see is actually not a pillar, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monk living in the temple, destroying the pillars of the Buddhist temple for his own personal use. Because of this cause and condition, he fell into hell, becoming a large meat pillar, burned by fire and suffering, without ceasing to this day.' 'The second meat pillar you see is actually not a pillar, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a layperson who scraped off the gold leaf from the Buddha statue with a knife. Because of this cause and condition, he fell into hell, becoming a large meat pillar, and the hell guards seized axes to chop his body, causing him to suffer, and fierce flames burned his body, without ceasing to this day.' 'The third pillar you see is actually not a pillar, but a person in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), he was a monk doing things for the Sangha, and he casually gave the beams and pillars of the Sangha to laypeople. Because of this cause and condition, he fell into hell, becoming a large meat pillar, burned by fire and suffering, without ceasing to this day.' 'The four trees you see are actually not trees, but four kinds of sinners, people in hell. During the time of Kasyapa Buddha (Kasyapa Buddha), they were monks who did not possess the five virtues, serving as leaders of the assembly, judging matters for the Sangha, and judging matters unfairly according to love, fear, anger, and delusion. Because of this cause and condition, they fell into hell, becoming four meat trees, -------------------------------------------------------------------------------- 火烧受苦，至今不息。
Chinese
“汝见十四树者，实非是树，是地狱人。迦叶佛时，是出家人，在寺常住，不依戒律，分诸敷具，好者自取，或随瞋爱，好恶差别——于佛法中，尘沙比丘，应随次受——不平等故。以是因缘，此十四人，堕地狱中，作大肉树，火烧受苦，至今不息。 “汝见二比丘者，实非比丘，是地狱人。迦叶佛时，是出家人，于大众中斗诤相打。以是因缘，入地狱中，猛火焚身，受相打苦，至今不息。 “汝见二沙弥者，实非沙弥，是地狱人。迦叶佛时，是出家沙弥，一被褥中，相抱眠卧。以是因缘，入地狱中，火烧被褥中，相抱受苦，至今不息。” 尔时，世尊重告僧护：“以是因缘，我今语汝，在地狱中，出家者众，白衣鲜少。所以者何？出家之众，多喜犯戒，不顺比丘，互相欺陵，私用僧物，或分饮食不能平等。是故，我今更重告汝，当勤持戒，顶戴奉行。” 尔时，世尊复告僧护：“我今语汝，是诸罪人，于过去世时，出家破戒，虽不精进，四辈檀越，见诸比丘，威仪似僧，恭敬僧宝，四事供养，犹故能令得大果报，无量无边，不可思议。 “我复语汝，如前罪人，先世出家，犯僧物故，堕大地狱，后于未来世中，有诸白衣取众僧物者，罪过于前说出家人 现代汉语译本： 火焰焚烧，承受痛苦，至今没有停息。 ‘你看到的十四棵树，实际上不是树，而是地狱中的人。在迦叶佛（Kāśyapa Buddha）时期，他们是出家人，在寺庙里常住，不遵守戒律，分配寺庙的敷具时，好的自己拿走，或者随着嗔恨和喜爱，有好有坏的区别——在佛法中，如同尘土一般的僧人，应该按照次序接受分配——因为不平等。因为这个因缘，这十四个人，堕入地狱中，变成巨大的肉树，被火焰焚烧，承受痛苦，至今没有停息。 ‘你看到的两个比丘（bhiksu，佛教出家男众），实际上不是比丘，而是地狱中的人。在迦叶佛时期，他们是出家人，在大众中争斗殴打。因为这个因缘，进入地狱中，被猛烈的火焰焚烧身体，承受互相殴打的痛苦，至今没有停息。 ‘你看到的两个沙弥（śrāmaṇera，佛教出家男众），实际上不是沙弥，而是地狱中的人。在迦叶佛时期，他们是出家的沙弥，在同一床被褥中，互相拥抱睡眠。因为这个因缘，进入地狱中，被火焰焚烧被褥，互相拥抱承受痛苦，至今没有停息。’ 当时，世尊（Śākyamuni，释迦牟尼佛）再次告诉僧护（Sangharakshita）：‘因为这个因缘，我现在告诉你，在地狱中，出家人很多，在家修行的人很少。这是为什么呢？出家的人，大多喜欢犯戒，不顺从比丘的规矩，互相欺负，私自使用僧众的物品，或者分配饮食不能平等。所以，我现在再次告诉你，应当勤奋地持守戒律，顶戴奉行。’ 当时，世尊又告诉僧护：‘我现在告诉你，这些罪人，在过去世的时候，出家却破戒，虽然不精进修行，但是四辈檀越（dānapati，施主），看到这些比丘，威仪像僧人，恭敬僧宝，用四事供养（饮食、衣服、卧具、医药），仍然能够让他们得到很大的果报，无量无边，不可思议。 ‘我再次告诉你，像前面说的这些罪人，前世出家，因为侵犯僧众的物品，堕入大地狱，后来在未来世中，有在家的修行人拿取僧众物品的，罪过比前面说的出家人还要严重。