English
'That woman is the Empress's teacher from a previous life. She has committed no crime, so why inflict such unwarranted whipping, creating causes and conditions for evil karma in future lives?' At that time, upon hearing these words from the Buddha, the Empress immediately rose, respectfully joined her palms, and said to the Buddha: 'As the World Honored One has said, these four stone women carrying the palanquin are the Empress's teachers from a previous life. I am confused and do not understand. I beseech the World Honored One to explain the causes and conditions, so that all those present may universally understand.' The Buddha told the Empress: 'Summon the stone women and verify the truth of their words before the World Honored One.' The Empress obeyed the command and immediately sent eunuchs to bring them. When the four stone women saw the Buddha, they kowtowed, wept, knelt with palms joined, and said to the World Honored One: 'We truly did not steal the pearls. Why have we been unjustly accused of this crime, whipped painfully, and our bodies damaged?' The World Honored One admonished them, saying: 'The causes and conditions of karmic offenses are created by oneself, not by parents, nor do they fall from the sky. People who perform good or evil will receive the corresponding rewards of happiness or suffering, like an echo to a sound. Greed for immediate gain and harboring evil flattery in your hearts will lead to suffering for countless kalpas (aeon) in future lives. Evil arises from the heart and ultimately harms oneself, like rust that forms on iron and destroys its shape.' The King, with hands clasped, said to the Buddha: 'All the teachings you have given have causes and conditions. What are the causes and conditions of the past lives of these four stone women? I beseech the Buddha to explain them to us, to enlighten us who are blind and ignorant, to greatly benefit all beings, and to allow everyone to receive blessings.' The Buddha told the King: 'Do you wish to hear? Very well, listen attentively. I will now explain it to you.' The Sutra of Previously Non-Existent Causes and Conditions, Volume 1 Taisho Tripitaka Volume 17, No. 0754, The Sutra of Previously Non-Existent Causes and Conditions The Sutra of Previously Non-Existent Causes and Conditions, Volume 2 Translated by the Shramana (Buddhist monk) Shi Tan Jing of the Xiao Qi Dynasty The Buddha further said: 'Now, within my Dharma (teachings), there are bhikshus (Buddhist monks) whose words and actions differ, whose hearts and mouths contradict each other. Some do it for profit, wealth, food, or drink; others for fame, to gather followers; and still others, disliking the forced labor of the king's law, leave home to practice the Way, but have no genuine aspiration towards the three doors of liberation (trimoksa, emptiness, signlessness, wishlessness).' --------------------------------------------------------------------------------
Chinese
，度三有苦。以不净心贪受信施，不知后世弥劫受殃偿其宿债。为是等故，岂得不说。” 佛告王曰：“忆念过去无数劫时，有一大国名裴扇阇，有一女人名曰提违，婆罗门种，夫丧守寡，其家大富，都无儿息又无父母，守孤抱穷无所恃怙。婆罗门法，若不如意，便生自烧身。诸婆罗门时时共往到提违所，教化之曰：‘今身之厄，莫不由汝前身罪故。何谓为罪？不敬奉事诸婆罗门，又不孝顺父母、夫婿，复无慈心养育儿子；有是罪故，致令今身抱孤守厄。汝今若不修福灭罪，后世转剧堕地狱中，当尔之时悔无所及。’ “提违问曰：‘当作何福，得灭罪耶？’婆罗门曰：‘灭罪二种：其罪轻者，手自髡头香汤洗浴，入天庙中，忏悔辞谢那罗延天，请婆罗门足一百人，施设饮食；设饮食已，以乳牛百头从犊子者嚫婆罗门，然后罪灭。所以者何？诸婆罗门修净梵行，不食酒肉五辛葱蒜，唯仰牛乳以为食资，令施主檀越灭罪生福，世世所生所愿从心。汝今罪重，应以家中一切所有诸珍宝物，布施五百大婆罗门；诸婆罗门得布施已，当为咒愿，令汝后生常得大富。欲灭罪者，于恒水边积薪自烧，诸婆罗门当复咒愿，令汝前身所造一切轻重过罪一时灭尽，后世更生无复余殃，父母兄弟夫婿儿子寿命无量、快乐无极。 度脱三有（指欲有、色有、无色有，即三界）的痛苦。如果以不清净的心贪图接受信徒的布施，不知道后世无数劫都要受苦，偿还前世的债务。因为这些缘故，怎么能不说呢？’ 佛告诉国王说：‘回忆过去无数劫时，有一个大国名叫裴扇阇（Paisanja），有一个女人名叫提违（Tidevi），是婆罗门种姓，丈夫去世后守寡，她家非常富有，但是没有儿女，也没有父母，孤独无依，生活困苦。按照婆罗门的规矩，如果生活不如意，就应该自焚。那些婆罗门经常一起去提违那里，教导她说：‘你今生的困厄，都是因为你前世的罪过。什么是罪过呢？就是不尊敬侍奉婆罗门，又不孝顺父母、丈夫，也没有慈悲心养育儿子；因为这些罪过，导致你今生孤独困苦。你现在如果不修福消除罪业，后世会更加痛苦，堕入地狱之中，到那时后悔也来不及了。’ 提违问道：‘应该做什么福事，才能消除罪业呢？’婆罗门说：‘消除罪业有两种方法：如果罪过轻微，就自己剃头，用香汤洗浴，进入天庙中，忏悔谢罪于那罗延天（Narayana），请一百个婆罗门来，施舍饮食；施舍饮食完毕后，用一百头带着小牛的母牛布施给婆罗门，这样罪业就可以消除。为什么呢？因为这些婆罗门修行清净的梵行，不吃酒肉五辛葱蒜，只依靠牛乳作为食物，这样可以使施主檀越（Danyue，施主）消除罪业，增长福报，世世代代所生所愿都能如愿。你现在罪业深重，应该把你家中所有的一切珍宝财物，布施给五百个大婆罗门；这些婆罗门得到布施后，会为你咒愿，让你后世常常得到大富。想要消除罪业的人，可以在恒河边堆积柴火自焚，那些婆罗门会再次为你咒愿，让你前世所造的一切轻重罪过一时灭尽，后世再生不再有任何灾殃，父母兄弟丈夫儿子的寿命无量，快乐无边。’
English
to deliver from the suffering of the three realms of existence (the desire realm, the form realm, and the formless realm). If one greedily accepts offerings with an impure mind, one does not know that in future kalpas one will suffer and repay the debts of past lives. For these reasons, how can we not speak out?' The Buddha told the king, 'Recall that in countless past kalpas, there was a great country named Paisanja. There was a woman named Tidevi, of the Brahmin caste, who became a widow after her husband died. Her family was very wealthy, but she had no children and no parents. She was lonely and poor, with no one to rely on. According to Brahmin customs, if life is not as desired, one should immolate oneself. The Brahmins often went to Tidevi and taught her, saying, 'Your current hardship is due to the sins of your past life. What are these sins? Not respecting and serving the Brahmins, not being filial to your parents and husband, and not having a compassionate heart to raise children. Because of these sins, you are now lonely and suffering. If you do not cultivate merit and eliminate sins now, you will suffer even more in the future and fall into hell. At that time, it will be too late to regret.' Tidevi asked, 'What meritorious deeds should I do to eliminate sins?' The Brahmins said, 'There are two ways to eliminate sins: If the sins are minor, shave your head yourself, bathe in fragrant water, enter the temple of the gods, repent and apologize to Narayana, and invite one hundred Brahmins to provide food and drink. After providing food and drink, donate one hundred cows with calves to the Brahmins, and then the sins can be eliminated. Why? Because these Brahmins practice pure Brahma conduct, do not eat wine, meat, or the five pungent spices (garlic, onions, leeks, chives, and asafoetida), and rely only on cow's milk for sustenance. This allows the donor (Danyue, benefactor) to eliminate sins and increase blessings, so that in every life, their wishes will be fulfilled. Your sins are now severe, so you should donate all the treasures and possessions in your house to five hundred great Brahmins. After receiving the donations, these Brahmins will chant blessings for you, so that you will always be wealthy in future lives. Those who want to eliminate sins can pile up firewood and immolate themselves by the Ganges River. The Brahmins will chant blessings for you again, so that all the light and heavy sins you have committed in your past life will be eliminated at once, and there will be no more calamities in future lives. Your parents, brothers, husband, and children will have immeasurable lives and boundless happiness.' --------------------------------------------------------------------------------
Chinese
’于是提违便许可之，决定开心，当自烧身。便敕家奴将十乘车入山伐樵，规以自烧。 “尔时国中有一道人，名钵底婆(齐言辩才)，精进持戒、多闻智慧，常以慈心教化天下，令改邪就正舍恶修善。传闻提违欲自烧身，心生怜愍，往诣其所问提违言：‘办具薪火，欲何所为？’提违答言：‘欲自烧身灭除殃罪。’辩才答曰：‘先身罪业，随逐精神、不与身合，徒苦烧身安能灭罪？夫人祸福随心而起，心念善故受报亦善，心念恶故受恶果报，心念苦乐受报亦尔。如人饿死则作饿鬼，苦恼死者受苦恼报，欢喜死者受欢喜报，安隐快乐，果报亦尔。汝今云何于苦恼中，求欲灭罪、望善报也？幸可不须，于理不通。 “‘复次提违，如困病人为苦所逼，若有恶人来至其所，呵骂病人、以手抟耳。于意云何？尔时病人，宁有善心，无忿恼不？’提违答言：‘其人困病，未见人时常怀忿恼，况被抟耳而当无忿。’ “辩才告曰：‘汝今如是，先身罪故，守穷抱厄常怀忧恼，复欲烧身欲离忧恼，当可得不？如困病人，得人呵骂，尚增苦恼百千万倍；况自烧身，猛炎起时身体焦烂，气息未绝、心未坏故，当尔之时身心被煮，神识未离，故受苦毒烦闷心恼，从是命终生地狱中，地狱苦恼尤转增剧百千万倍，求免甚 现代汉语译本 于是提违便允许了他，下定决心开心颜，准备亲自烧身。便命令家奴用十辆车到山里砍柴，计划用来烧自己。 当时国中有一位道人，名叫钵底婆（Boddhibhadra，齐言辩才），精进持戒、博学多闻且智慧深远，经常以慈悲之心教化天下，使人们改邪归正，舍弃恶行修习善业。他听说提违想要自焚，心生怜悯，前往提违处问道：‘准备好柴火，想要做什么？’提违回答说：‘想要自焚以消除罪孽。’辩才回答说：‘前世的罪业，跟随精神意识，不与身体结合，徒劳地烧身怎么能消除罪孽呢？人的祸福随着心念而生起，心念善良，所受的果报也善良；心念邪恶，所受的果报也邪恶；心念苦乐，所受的果报也是如此。比如人饿死就会变成饿鬼，痛苦地死去就会受到痛苦的果报，欢喜地死去就会受到欢喜的果报，安稳快乐地死去，果报也是安稳快乐。你现在怎么能在苦恼之中，求得灭罪、期望得到好的果报呢？希望你不要这样做，这在道理上是行不通的。’ ‘再者说，提违，如果一个困苦的病人被痛苦所逼迫，如果有恶人来到他那里，呵斥谩骂病人、用手打病人的耳朵。你认为怎么样？那时病人，会有善心吗，会没有愤怒恼恨吗？’提违回答说：‘那人正被疾病困扰，没见到人时就常常怀有愤怒恼恨，更何况被人打耳朵，怎么会没有愤怒呢。’ 辩才说道：‘你现在就是这样，因为前世的罪业，守着贫穷困厄，常常怀有忧愁烦恼，又想烧身来脱离忧愁烦恼，怎么可能得到呢？就像困苦的病人，被人呵斥谩骂，尚且增加苦恼百千万倍；更何况是自焚，猛烈的火焰燃起时身体焦烂，气息未断绝、心识未坏灭，在那个时候身心被煎熬，神识没有离开，所以会受到极度的痛苦烦闷，从这里命终后会堕入地狱之中，地狱的苦恼更加剧烈百千万倍，想要免除就更加困难了。’
English
English version Thereupon, Tivi permitted him and resolved to be happy, intending to burn himself. He then ordered his servants to take ten carts to the mountains to gather firewood, planning to use it for his self-immolation. At that time, there was a Taoist in the country named Boddhibhadra (meaning 'eloquence' in the Qi language). He diligently upheld the precepts, possessed extensive knowledge and wisdom, and constantly taught the world with a compassionate heart, leading people to abandon evil and embrace righteousness, to forsake wickedness and cultivate goodness. Upon hearing that Tivi intended to burn himself, he felt compassion and went to Tivi, asking, 'Having prepared firewood, what do you intend to do?' Tivi replied, 'I intend to burn myself to eliminate my sins.' Boddhibhadra answered, 'The sins of past lives follow the spirit and do not combine with the body. How can merely burning the body eliminate sins? A person's misfortune or fortune arises from their mind. If the mind is good, the retribution received will also be good; if the mind is evil, the retribution received will be evil. The same applies to thoughts of suffering or joy. For example, a person who dies of starvation becomes a hungry ghost; one who dies in suffering receives suffering as retribution; one who dies in joy receives joy as retribution; and one who dies in peace and happiness receives peace and happiness as retribution. How can you now seek to eliminate sins and hope for good retribution in suffering? I hope you will not do this, as it is not logically sound.' 'Furthermore, Tivi, if a distressed patient is tormented by suffering, and an evil person comes to him, scolding and cursing the patient, and slapping his ears, what do you think? At that time, would the patient have a kind heart, or would he not be angry and resentful?' Tivi replied, 'That person is troubled by illness and often harbors anger and resentment even before seeing anyone. How could he not be angry when slapped on the ears?' Boddhibhadra said, 'You are now like that. Because of the sins of past lives, you are trapped in poverty and hardship, constantly harboring sorrow and distress. If you try to burn yourself to escape sorrow and distress, how can you succeed? Just like a distressed patient who is scolded and cursed, his suffering increases a hundred thousand times. Moreover, when you burn yourself, your body will be charred and rotten in the fierce flames. Since your breath has not ceased and your mind has not perished, your body and mind will be tormented at that time, and your spirit will not leave. Therefore, you will suffer extreme pain and anguish. After dying from this, you will fall into hell, where the suffering will be even more intense, a hundred thousand times greater. It will be even more difficult to escape.' --------------------------------------------------------------------------------