English
English version: 'Eating milk (shí rǔ), cheese (lào), fresh ghee (sheng sū), cooked ghee (shú sū), and the finest ghee (tí hú), and other delicacies. With such merit, to which heaven will one be born? I wish the Buddha to have compassion and teach us in detail, so that all practitioners may universally know.' The Buddha told the king: 'The former king's karmic retribution is now in hell. Why is that? Because he did not encounter good times, did not meet good friends, and had no good methods. Although he cultivated merit, he could not escape sin. The merit of giving is not lost; after the sin is completed, he will receive blessings. Great King, you should know that the lady's cultivation of merit cannot offset her sins. Because they cannot offset each other, she must use expedient means to eliminate her sins. What are expedient means? They are good teachers. What are good friends? They are people with right views; they are good friends who constantly use the right teachings to subdue their minds. What are the right teachings? They are contemplating impermanence, suffering, emptiness, and no-self; the twelve links of dependent origination (shí èr yīn yuán) entangling birth and death; cultivating the Four Noble Truths, seeing suffering, cutting off accumulation, realizing cessation, and cultivating the path; practicing the Six Perfections (liù bō luó mì, Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā), the Four Immeasurable Minds (sì wú liáng xīn, loving-kindness, compassion, sympathetic joy, and equanimity). These are expedient means to subdue the senses. Because the senses are subdued, concentration and wisdom are achieved. Because wisdom is achieved, the mind is upright. Because the mind is upright, one can generate diligence. Because of the diligent mind, one can generate vigilance. With ultimate vigilance, concentration and wisdom are clear. Because wisdom is clear, one travels through all practices unhindered. Because practice is unhindered, it is called liberation. The liberated mind is Nirvana (niè pán); this is called a good teacher. Great King, you should know that a wise teacher is a great cause and condition and should not be taken lightly. Great King, you now encounter the virtuous and the holy, all due to the karmic retribution of past lives, hearing the Dharma with faith and understanding, and being able to understand others. Therefore, I say that a wise person is difficult to meet and incomparable; the place where he is born, his family and relatives receive blessings. Therefore, one should cultivate Prajna wisdom (bō rě zhì huì).' The king said to the Buddha: 'Having heard the World Honored One speak of wisdom and expedient means, they are all engraved in my heart. As the World Honored One said, misfortune and fortune are different. What evil karma did my late great king have to receive suffering?' The Buddha told the king: 'The late great king had six kinds of sins. What are the six kinds? First, arrogance and jealousy, using whipping and punishment for matters large and small, because he could not endure insult. Second, greed for treasures and goods.' --------------------------------------------------------------------------------
Chinese
，断事不平，致令天下怀怨恨故。三者游猎嬉戏，苦困人民，伤害众生所爱命故。四者禁闭宫女，不得从意，受大苦故。五者耽着女色，得新厌旧，抚接不平，致怨恨故。六者畏婆罗门，偷食酒肉五辛葱蒜，恐被呵责，行诈伪故。是为六事，罪业因缘，生地狱中。” 王白佛言：“若如是者，佛未出时，弟子亦有如斯之罪，当如之何？修十善行，令得成就无滞碍也？” 佛告王曰：“如我先说，日光出时众冥悉灭，有余暗不？” 王曰：“灯火之光，尚能灭暗，况日光明，威势力也？” “今王福德，闻佛说法，成就智慧，喻若日光灭一切暗，无余罪也。” 王白佛言：“我父所事婆罗门师，精进智慧、修习苦行，为求福故不惜身命，或有投岩、五热炙身，或断饮食求生梵天，或大积薪生自烧身，或有翘脚张口向日，或于高树以绳系脚而自倒悬，或卧刺棘、抱石磓胸，有如是等种种苦行。苦行之功，福德因缘，归何所耶？” 佛答之曰：“如吾前说，行苦苦报，行乐乐报。汝不闻乎？” 王言：“世尊制诸弟子，令持禁戒，非为苦耶？夫人饥时不即得食，烦恼横起，忿怒隆盛，不自觉识，起瞋怀害杀修迦罗，如斯之事累世受苦，岂非恶也？” 佛告王曰：“吾前所 现代汉语译本：断案不公正，导致天下人心怀怨恨。三是游猎嬉戏，使人民困苦，伤害众生所珍爱的生命。四是禁闭宫女，使她们不能如愿，遭受巨大痛苦。五是沉迷女色，喜新厌旧，对待不公平，导致怨恨。六是畏惧婆罗门（Brahman，古印度祭司），偷偷食用酒肉五辛葱蒜，害怕被呵责，行为虚假。这就是六件事，是罪业的因缘，导致生于地狱之中。' 国王对佛说：'如果这样的话，佛未出世时，弟子也有这样的罪过，该怎么办呢？如何修习十善行，才能使其成就而没有阻碍呢？' 佛告诉国王说：'正如我先前所说，日光出现时，所有的黑暗都消灭了，还有剩余的黑暗吗？' 国王说：'灯火的光芒，尚且能够灭除黑暗，更何况是日光的光明，威猛的力量呢？' '现在国王您有福德，听闻佛法，成就智慧，就像日光消灭一切黑暗一样，没有剩余的罪过。' 国王对佛说：'我的父亲所侍奉的婆罗门（Brahman，古印度祭司）老师，精进智慧、修习苦行，为了求福不惜身命，有人投身悬崖、用五火焚烧身体，或者断绝饮食以求生梵天（Brahma，印度教主神），或者大量堆积柴火焚烧自身，或者有人翘起脚张开嘴巴面向太阳，或者在高树上用绳子系住脚而自己倒悬，或者躺在带刺的荆棘上、抱着石头撞击胸膛，有像这样的种种苦行。这些苦行的功德，福德的因缘，最终归向哪里呢？' 佛回答说：'正如我先前所说，行苦得苦报，行乐得乐报。你没有听过吗？' 国王说：'世尊您制定诸位弟子，让他们持守禁戒，难道不是苦吗？人饥饿的时候不能立即得到食物，烦恼横生，忿怒高涨，不能自觉认识，生起嗔恨之心，怀着害心杀害修迦罗（Śūkara，猪），像这样的事情累世遭受痛苦，难道不是恶吗？' 佛告诉国王说：'我先前所
English
English version: 'Judging matters unfairly, causing all under heaven to harbor resentment. Third, hunting and playing, causing hardship to the people, harming the lives cherished by all beings. Fourth, confining palace women, preventing them from fulfilling their desires, causing them great suffering. Fifth, indulging in female beauty, favoring the new and disliking the old, treating them unfairly, causing resentment. Sixth, fearing the Brahmans (Brahman, ancient Indian priests), secretly consuming wine, meat, and the five pungent spices (garlic, onions, leeks, chives, and asafoetida), fearing reprimand, and acting deceitfully. These are the six things, the causes and conditions of sinful karma, leading to birth in hell.' The king said to the Buddha, 'If that is so, if disciples also have such sins before the Buddha appeared in the world, what should they do? How should they cultivate the Ten Virtuous Acts so that they can be accomplished without hindrance?' The Buddha told the king, 'As I said before, when the sunlight appears, all darkness is extinguished. Is there any remaining darkness?' The king said, 'Even the light of a lamp can dispel darkness, how much more so the light of the sun, with its powerful force!' 'Now, Your Majesty has the merit and virtue to hear the Buddha's teachings and attain wisdom, just as the sunlight extinguishes all darkness, leaving no remaining sin.' The king said to the Buddha, 'The Brahman (Brahman, ancient Indian priests) teacher whom my father served, with diligent wisdom and the practice of asceticism, does not spare his life in order to seek blessings. Some throw themselves off cliffs, burn their bodies with five fires, or abstain from food to seek rebirth in Brahma's (Brahma, Hindu chief god) heaven, or pile up large stacks of firewood to burn themselves, or some stand on one foot with their mouths open facing the sun, or hang themselves upside down from tall trees with ropes tied to their feet, or lie on thorny bushes, or embrace stones and strike their chests. There are such various ascetic practices. Where do the merits of these ascetic practices, the causes and conditions of blessings, ultimately lead?' The Buddha replied, 'As I said before, performing suffering leads to suffering results, and performing happiness leads to happy results. Have you not heard of this?' The king said, 'World Honored One, you have established precepts for your disciples, causing them to uphold prohibitions. Is this not suffering? When people are hungry and cannot immediately obtain food, vexations arise, anger increases, they cannot consciously recognize it, and they give rise to hatred, harboring harmful intentions to kill Śūkara (Śūkara, pig). Such things cause suffering for lifetimes. Is this not evil?' The Buddha told the king, 'What I said before --------------------------------------------------------------------------------
Chinese
以制中前食者，为诸比丘舍外道法，于我法中出家为道。先习苦行，饥饿心故，得诸弟子肥美饮食，贪食过饱，食不消故，则致众病。是故制食，非为饥苦求福德也。又节食者，见诸比丘纵横乞食无有昼夜、食无时节，为诸外道之所讥责而作是言：‘瞿昙沙门自言道精，何以不如外道法也？’是故节食，非于饥苦而求福也。以要言之，所制禁戒，正为痴人无方便慧，非为智人知时宜也。如我前说，般若智慧即是解脱，智者所受，圣所行处。” 王闻是已，益加欢喜，更起恭敬为佛作礼；一切大众皆亦如是。 波斯匿王长跪合掌白世尊曰：“今此大众，闻佛所说，疑网结解，犹如日光消除暗冥，得见大明。如此之功，其恩难报。诸弟子等，当以何方施设供养，报今世尊斯重恩耶？” 佛告王曰：“及诸会众，甘露法教，其功难报。假令有人，于恒沙劫，尽心奉事佛法圣众，衣食卧具、疾病医药。于意云何，其福多不？” 王曰：“甚多，不可称量。” 佛告王曰：“甘露法者，精妙难量，济无粗细，非天世人福德之力所能报也。唯有一事，能报佛恩。何谓为一？常以慈心，以其所解一切善法，展转开化乃至一人，令其信心成就智慧，展转教化无有穷尽，譬如一灯燃无量灯。如是行者，乃 现代汉语译本：制定中午之前进食的规定，是为了让那些为了舍弃外道之法，在我佛法中出家修道的比丘们，不再像以前那样修行苦行，因为饥饿而心生烦恼。他们得到弟子们供养的肥美饮食后，贪吃过饱，导致食物无法消化，从而引发各种疾病。因此，制定这个进食规定，并非是为了通过忍受饥饿来求取福德。另外，节制饮食也是因为看到一些比丘随意乞食，不分昼夜，饮食没有节制，被外道之人讥讽，他们说：‘瞿昙（Gotama）的沙门（Śrāmaṇa，出家人）自称修行精进，为什么还不如外道之法呢？’所以，节制饮食，并非是为了通过忍受饥饿来求取福德。总而言之，所制定的禁戒，正是为了那些愚痴之人，他们缺乏方便智慧，而不是为了那些明智之人，他们懂得适时而行。正如我之前所说，般若智慧（Prajñā，智慧）就是解脱，是智者所接受的，是圣人所行之处。” 国王听了这些话，更加欢喜，更加恭敬地向佛陀顶礼；所有在场的大众也都这样做。 波斯匿王（Prasenajit，古印度拘萨罗国国王）长跪合掌，对世尊（Bhagavan，佛陀的尊称）说：“今天这里的大众，听了佛陀所说，心中的疑惑就像阳光消除了黑暗一样，得到了大光明。如此功德，实在难以报答。弟子们应该用什么方法来施舍供养，才能报答世尊如此深重的恩德呢？” 佛陀告诉国王说：“以及在座的各位，甘露法教（Amṛta，不死之法）的功德，实在难以报答。假如有人，在恒河沙数般的劫（kalpa，极长的时间单位）里，尽心奉事佛法僧三宝，供养衣食卧具、疾病医药。你认为怎么样，他的福德多吗？” 国王说：“非常多，无法称量。” 佛陀告诉国王说：“甘露法教，精妙难量，救济没有粗细之分，不是天人和世人的福德之力所能报答的。只有一件事，能够报答佛恩。什么是一件事呢？就是常常以慈悲之心，用自己所理解的一切善法，辗转开导教化，乃至一人，使他信心成就，智慧增长，辗转教化，没有穷尽，譬如一盏灯点燃无数盏灯。像这样修行的人，才能报答佛恩。”
English
English version: 'The reason for establishing the rule of eating before noon is to allow those Bhikshus (monks) who have renounced the ways of external paths and entered my Dharma (teachings) to cultivate the path, to no longer suffer as they did in the past, tormented by hunger. When they receive the rich and delicious food offered by disciples, they eat greedily and excessively, leading to indigestion and various illnesses. Therefore, this rule is established not to seek merit through enduring hunger. Furthermore, the reason for moderation in eating is that some Bhikshus beg for food indiscriminately, day and night, without regard for proper timing, which is criticized by those of external paths, who say: ‘Gotama's Śrāmaṇas (ascetics) claim to be diligent in practice, but why are they not as good as the ways of external paths?’ Therefore, moderation in eating is not to seek merit through enduring hunger. In short, the precepts that are established are precisely for those who are foolish and lack skillful wisdom, not for those who are wise and know what is appropriate for the time. As I said before, Prajñā (wisdom) is liberation, it is what the wise accept, and it is the place where the saints walk.' Having heard these words, the king was even more delighted and paid even greater respect to the Buddha; all the assembly present did likewise. King Prasenajit (King of Kosala in ancient India), kneeling with his palms together, said to the Bhagavan (the Blessed One, a title for the Buddha): 'Today, this assembly, having heard what the Buddha has said, has had their doubts resolved like darkness dispelled by sunlight, and has gained great clarity. Such merit is truly difficult to repay. What means should the disciples employ to make offerings and repay the World Honored One's profound kindness?' The Buddha said to the king: 'And to all those assembled, the merit of the Amṛta (nectar of immortality) Dharma teaching is truly difficult to repay. Suppose someone, for as many kalpas (eons) as there are sands in the Ganges River, were to wholeheartedly serve the Buddha, the Dharma, and the Sangha (community), providing clothing, food, bedding, medicine for illnesses. What do you think, would their merit be great?' The king said: 'Very great, immeasurable.' The Buddha said to the king: 'The Amṛta Dharma teaching is subtle and immeasurable, benefiting without discrimination, and cannot be repaid by the power of the merit of gods and humans. There is only one thing that can repay the Buddha's kindness. What is that one thing? It is to always use a compassionate heart, and with all the good Dharma that one understands, to guide and teach others, even just one person, so that their faith is established and their wisdom grows, and to continue to teach and transform without end, like one lamp lighting countless lamps. One who practices in this way can repay the Buddha's kindness.' --------------------------------------------------------------------------------