English
English version: The fire burns, enduring suffering, and has not ceased until now. 'The fourteen trees you see are actually not trees, but people in hell. During the time of Kāśyapa Buddha (迦叶佛), they were monks who resided in the monastery, did not abide by the precepts, and when distributing monastery furnishings, they took the good ones for themselves, or according to their anger and love, made distinctions between good and bad—in the Buddha's Dharma, monks like dust should receive distributions in order—because of inequality. Because of this cause, these fourteen people have fallen into hell, transformed into huge meat trees, burned by fire, enduring suffering, and have not ceased until now.' 'The two bhikshus (比丘, Buddhist monks) you see are actually not bhikshus, but people in hell. During the time of Kāśyapa Buddha, they were monks who fought and struck each other in the assembly. Because of this cause, they entered hell, their bodies burned by fierce fire, enduring the suffering of mutual beatings, and have not ceased until now.' 'The two śrāmaṇeras (沙弥, novice monks) you see are actually not śrāmaṇeras, but people in hell. During the time of Kāśyapa Buddha, they were novice monks who embraced and slept together in the same bedding. Because of this cause, they entered hell, the bedding burned by fire, embracing each other and enduring suffering, and have not ceased until now.' At that time, the World Honored One (Śākyamuni, 释迦牟尼佛) again told Sangharakshita (僧护): 'Because of this cause, I now tell you that in hell, there are many monks, and few lay practitioners. Why is this? Monks mostly like to break the precepts, do not follow the rules of the bhikshus, bully each other, privately use the monastery's belongings, or cannot distribute food and drink equally. Therefore, I now tell you again that you should diligently uphold the precepts and respectfully practice them.' At that time, the World Honored One again told Sangharakshita: 'I now tell you that these sinners, in their past lives, were monks who broke the precepts, although they did not practice diligently, but the four kinds of dānapati (檀越, benefactors), seeing these bhikshus with the demeanor of monks, respected the Sangha Jewel, and offered the four requisites (food, clothing, bedding, and medicine), still enabled them to obtain great rewards, immeasurable and inconceivable.' 'I tell you again that these sinners, as mentioned earlier, in their previous lives, became monks and violated the property of the Sangha, falling into the great hell. Later, in future lives, those lay practitioners who take the property of the Sangha will have a greater sin than the monks mentioned earlier.' -------------------------------------------------------------------------------- 百千万倍，不可穷尽。
Chinese
“我复语汝，若一比丘，顺于毗尼，在僧伽蓝，如法行道，依时鸣稚。若施此人，得福无量，说不可尽，何况供养四方僧众！” 尔时，世尊复告僧护：“若出家人营僧事业，难持净戒。是诸比丘初出家时，乐持净戒，求涅槃心，四辈檀越，送供养时，是诸比丘应受是供，坚持净戒，后不生恼。” 尔时，世尊欲重宣此义，而说偈言： “持戒最为乐， 身不受诸恼， 睡眠得安乐， 悟则心欢喜。” 尔时，世尊复告僧护：“有九种人，常处阿鼻大地狱中。何等为九？一者、食众僧物；二者、佛物；三者、杀父；四者、杀母；五者、杀阿罗汉；六者、破和合僧；七者、破比丘净戒；八者、犯净行尼；九者、作一阐提；是九种人恒在地狱。 “有五种人，二处受报：一者、地狱。二者、饿鬼。其地狱者，如汝所见，是诸地狱。其饿鬼者，身形长大。何者为五？一者、断施众僧物；二者、断施僧食；三者、劫僧嚫物；四者、应得施能令不得；五者、法说非法，非法说法。此五种人，受是二报，余业不尽，五道中受。” 尔时，世尊欲重宣此义，而说偈言： “行恶感地狱， 造善受天乐， 若能修空定， 漏尽证涅槃。” 尔时， 现代汉语译本 百千万倍，无法穷尽。 ‘我再告诉你，如果一位比丘（bhiksu，佛教出家男众），遵守毗尼（Vinaya，戒律），在僧伽蓝（samgharama，僧院）中，如法修行，按时鸣钟。如果布施给这个人，得到的福报无量，说也说不尽，更何况供养四方僧众！’ 当时，世尊（世尊，对佛的尊称）又告诉僧护（Samgharaksa，人名）: ‘如果出家人经营僧团的事业，难以保持清净的戒律。这些比丘（bhiksu，佛教出家男众）刚出家时，乐于持守清净的戒律，追求涅槃（Nirvana，寂灭）之心，四辈檀越（danapati，施主），送来供养时，这些比丘（bhiksu，佛教出家男众）应当接受这些供养，坚持清净的戒律，以后才不会产生烦恼。’ 当时，世尊（世尊，对佛的尊称）想要再次宣说这个道理，于是说了偈语： ‘持戒最为快乐，身体不受各种烦恼，睡眠得到安乐，醒悟则内心欢喜。’ 当时，世尊（世尊，对佛的尊称）又告诉僧护（Samgharaksa，人名）: ‘有九种人，常常处于阿鼻（Avici，无间）大地狱中。哪九种人呢？一是、食用众僧的财物；二是、食用佛的财物；三是、杀害父亲；四是、杀害母亲；五是、杀害阿罗汉（Arhat，已证悟者）；六是、破坏僧团的和合；七是、破坏比丘（bhiksu，佛教出家男众）的清净戒律；八是、侵犯清净修行的尼（bhiksuni，佛教出家女众）；九是、成为一阐提（icchantika，断善根者）；这九种人永远在地狱中。 ‘有五种人，在两个地方受报：一是、地狱。二是、饿鬼。所谓地狱，就像你所看到的，这些地狱。所谓饿鬼，身形巨大。哪五种人呢？一是、断绝布施给众僧的财物；二是、断绝布施给僧众的食物；三是、抢劫僧众的供养物；四是、应该得到的布施却使之不能得到；五是、用佛法说非法，用非法说佛法。这五种人，承受这两种报应，其余的业力没有穷尽，还要在五道中受报。’ 当时，世尊（世尊，对佛的尊称）想要再次宣说这个道理，于是说了偈语： ‘行恶招感地狱，造善承受天上的快乐，如果能够修习空定，漏尽证得涅槃（Nirvana，寂灭）。’ 当时，
English
English version A hundred thousand times, inexhaustible. ‘I further tell you, if a bhiksu (bhiksu, Buddhist monk), in accordance with the Vinaya (Vinaya, monastic rules), in a samgharama (samgharama, monastery), practices the Dharma lawfully, and rings the bell on time. If one gives alms to this person, the merit gained is immeasurable, beyond description, how much more so to offer to the Sangha (Sangha, monastic community) from all directions!’ At that time, the World Honored One (World Honored One, a title for the Buddha) further told Samgharaksa (Samgharaksa, a name): ‘If a renunciate manages the affairs of the Sangha (Sangha, monastic community), it is difficult to maintain pure precepts. When these bhiksus (bhiksu, Buddhist monk) first renounce the world, they are happy to uphold pure precepts, seeking the mind of Nirvana (Nirvana, liberation), when the four kinds of danapati (danapati, donors) send offerings, these bhiksus (bhiksu, Buddhist monk) should receive these offerings, uphold pure precepts, and later not give rise to vexation.’ At that time, the World Honored One (World Honored One, a title for the Buddha), wishing to reiterate this meaning, spoke in verse: ‘Holding precepts is the greatest joy, the body is free from all afflictions, sleep is peaceful, and awakening brings joy to the heart.’ At that time, the World Honored One (World Honored One, a title for the Buddha) further told Samgharaksa (Samgharaksa, a name): ‘There are nine kinds of people who are constantly in the Avici (Avici, uninterrupted) Great Hell. What are the nine? First, those who consume the property of the Sangha (Sangha, monastic community); second, those who consume the property of the Buddha; third, those who kill their father; fourth, those who kill their mother; fifth, those who kill an Arhat (Arhat, enlightened being); sixth, those who break the harmony of the Sangha (Sangha, monastic community); seventh, those who break the pure precepts of a bhiksu (bhiksu, Buddhist monk); eighth, those who violate a bhiksuni (bhiksuni, Buddhist nun) practicing pure conduct; ninth, those who become an icchantika (icchantika, one who has severed their roots of goodness); these nine kinds of people are forever in hell. ‘There are five kinds of people who receive retribution in two places: first, hell; second, the realm of hungry ghosts. The hells are as you have seen, these hells. The hungry ghosts are large in form. What are the five? First, those who cut off offerings to the Sangha (Sangha, monastic community); second, those who cut off food offerings to the Sangha (Sangha, monastic community); third, those who rob the offerings of the Sangha (Sangha, monastic community); fourth, those who prevent others from receiving offerings they should receive; fifth, those who speak of the Dharma as non-Dharma, and speak of non-Dharma as Dharma. These five kinds of people receive these two retributions, and if their remaining karma is not exhausted, they will receive retribution in the five paths.’ At that time, the World Honored One (World Honored One, a title for the Buddha), wishing to reiterate this meaning, spoke in verse: ‘Performing evil brings about hell, creating good receives heavenly bliss, if one can cultivate the samadhi of emptiness, with the exhaustion of outflows, one attains Nirvana (Nirvana, liberation).’ At that time, --------------------------------------------------------------------------------
Chinese
世尊复告僧护：“汝于海中所见龙王，受此龙身，牙甲鳞角，其状可畏，臭秽难近，以畜生道障出家法，亦障修禅，无八解脱。虽得长寿，不能得免金翅鸟王之所食啖；命终之后，生兜率天，天中命尽，得受人身。弥勒出世，作大长者，财富巨亿，为大檀越，供养供给弥勒世尊及诸比丘，四事具足。是诸长者，有五百人，同时出家，得罗汉果，功高名远，众所知识。是诸龙王，犹尚能得如是功德，况我弟子，如法出家，坐禅诵经，三业具足，必证涅槃！” 尔时，世尊无问自说： “归依佛者， 得大吉利， 昼夜心中， 不离念佛。 归依法者， 得大吉利， 昼夜心中， 不离念法。 归依僧者， 得大吉利， 昼夜心中， 不离念僧。” 尔时，僧护弟子五百商人，于大众中闻佛说法，忽然惊怖，悟解无常，共相谓言：“我等从昔无量劫来，处处经历，受生死苦，皆是无明、贪心所造。”即从座起，长跪合掌，而白佛言：“我等今日，归依三宝，受持五戒，尽形不犯。” 尔时，世尊告僧护曰：“众僧供养，有应得者，不应得者。何者应得？持戒满足，出入常念，轻重等持，恐怖不犯，如是之人，应受供养。” 尔时，世尊即说偈言： “欢喜受他施， 现代汉语译本 世尊再次告诉僧护（Sangharakshita）: '你于海中所见的龙王，承受这龙的身躯，牙齿、鳞甲、角都呈现出可怕的形状，臭气熏天难以接近，因为畜生道阻碍了出家修行的机会，也阻碍了禅修，无法获得八解脱。虽然能够长寿，却不能免于被金翅鸟王（Garuda）所吞食的命运；命终之后，能够往生到兜率天（Tushita Heaven），在兜率天寿命终结后，能够得到人身。弥勒（Maitreya）佛出世时，会成为一个大长者，拥有巨额财富，成为一个伟大的施主，供养弥勒世尊以及众比丘，提供衣食住行四事上的充足供给。这些长者之中，有五百人会同时出家，证得阿罗汉果位，功德高深，名声远扬，为众人所熟知。这些龙王尚且能够获得这样的功德，更何况我的弟子，如法出家，坐禅诵经，身口意三业都圆满具足，必定能够证得涅槃！' 当时，世尊不待他人发问，自己说道： '归依佛的人，得到极大的吉祥利益，日日夜夜心中，不离对佛的忆念。归依法的人，得到极大的吉祥利益，日日夜夜心中，不离对法的忆念。归依僧的人，得到极大的吉祥利益，日日夜夜心中，不离对僧的忆念。' 当时，僧护的五百名弟子，这些商人，在大众之中听闻佛陀说法，忽然感到惊恐，领悟到世事无常，互相说道：'我们从过去无量劫以来，处处经历，承受生死之苦，都是因为无明和贪心所造成的。' 随即从座位上起身，长跪合掌，对佛陀说道：'我们今日，归依三宝（佛、法、僧），受持五戒，终身不违犯。' 当时，世尊告诉僧护说：'对于众僧的供养，有应该得到的，也有不应该得到的。什么样的人应该得到供养呢？持戒圆满，出入常怀正念，对于轻重戒律都能平等地守护，即使遇到恐怖的情况也不违犯戒律，这样的人，才应该接受供养。' 当时，世尊说了这样的偈语： '欢喜接受他人的布施，
English
English version The World-Honored One then further told Sangharakshita: 'The Dragon King you saw in the sea, who bears this dragon body, with teeth, scales, and horns in a fearsome state, foul-smelling and difficult to approach, is obstructed from the opportunity to renounce the household life due to the animal realm, and is also hindered from practicing meditation, unable to attain the eight liberations. Although he may attain longevity, he cannot escape being devoured by the Garuda King; after his life ends, he will be reborn in Tushita Heaven, and after his life in Tushita Heaven ends, he will be able to obtain a human body. When Maitreya (Maitreya) Buddha appears in the world, he will become a great elder, possessing immense wealth, and will become a great benefactor, offering and providing Maitreya Buddha and all the Bhikkhus with the four requisites in abundance. Among these elders, there will be five hundred who will renounce the household life at the same time, attain the Arhatship, with profound merit, far-reaching fame, and known by all. These Dragon Kings are still able to attain such merit, how much more so my disciples, who renounce the household life according to the Dharma, practice meditation and recite scriptures, with body, speech, and mind all perfectly complete, will surely attain Nirvana!' At that time, the World-Honored One, without being asked, spoke of his own accord: 'Those who take refuge in the Buddha, obtain great auspicious benefits, day and night in their hearts, never departing from the mindfulness of the Buddha. Those who take refuge in the Dharma, obtain great auspicious benefits, day and night in their hearts, never departing from the mindfulness of the Dharma. Those who take refuge in the Sangha, obtain great auspicious benefits, day and night in their hearts, never departing from the mindfulness of the Sangha.' At that time, Sangharakshita's five hundred disciples, these merchants, hearing the Buddha's teachings in the assembly, suddenly felt alarmed, realizing the impermanence of things, and said to each other: 'We, from countless kalpas in the past, have experienced suffering in various places, all caused by ignorance and greed.' Immediately they rose from their seats, knelt with palms together, and said to the Buddha: 'Today, we take refuge in the Three Jewels (Buddha, Dharma, Sangha), and uphold the Five Precepts, never violating them for the rest of our lives.' At that time, the World-Honored One told Sangharakshita: 'Regarding the offerings to the Sangha, there are those who should receive them, and those who should not. Who should receive offerings? Those who perfectly uphold the precepts, constantly maintain mindfulness in their actions, equally uphold the light and heavy precepts, and do not violate the precepts even in fearful situations, such people should receive offerings.' At that time, the World-Honored One spoke this verse: 'Joyfully receiving the alms of others,' -------------------------------------------------------------------------------- 三衣常知足， 定慧修三业， 安乐在山谷。”