Chinese
，欲为诸天，宣通正法，不吝法故。如当不说则为吝法，吝法之罪，世世所生，聋盲喑哑，诸根闭塞，生于边地，痴騃无智；虽生好处，情顽闇钝，所学不成；学不成故，自致苦恼。为是等故，非为生也。譬如世人，因其前世布施修善，福德因缘今生为人，所愿从心富有财物。贫者求乞，悭心吝惜不肯施与，悭贪果报生饿鬼中，常患饥渴，裸形无衣，冬时寒冻身体破裂，暑时大热无依荫处，如是苦恼，数千万岁。饿鬼罪毕，生畜生中，食草饮水，痴无所知，或食泥上，污露不净，悭贪罪故，受报如是。吝法之愆，亦如此焉。三者入衣，正为宣传通法化耳，利益天人令开悟故，名为法施，功德无量。为是等故，非求生也。’ “天帝问曰：‘教化功德，其福云何？唯愿说之。’野干答曰：‘宣传正化，能令众生知死有生，作善获福、为恶受殃、修道得道。缘是功德，转身所生智慧明了，常识宿命。若生天上，为诸天师。若生世间，为金轮王，常以十善，教化天下。若为人王，治以正法，常识宿命。识宿命故，心不放逸。人居尊宠，受五欲乐，多有魔事来相沮坏，令人意惑造起恶业。虽复失行，受恶报时，智慧力故，速得免苦。生天福乐，智慧光明，渐渐增长，成菩萨行，至无生忍。是故佛说，教化之功，其福无量 现代汉语译本：想要为诸天宣扬通达正法，就不能吝惜佛法。如果应该说而不说，那就是吝惜佛法。吝惜佛法的罪过，会导致世世代代出生时成为聋子、瞎子、哑巴，各种感官闭塞不通，出生在边远地区，愚痴无知；即使出生在好的地方，也会心性顽固、愚昧迟钝，所学的东西都不能成功；因为学业无成，自己招致苦恼。为了避免这些，才不是为了求生。譬如世间之人，因为前世布施修善，积累了福德因缘，今生才得以做人，心想事成，富有财物。贫穷的人前来乞讨，却因为悭吝之心而不肯施舍，这种悭贪的果报会导致其死后堕入饿鬼道中，常常遭受饥渴的折磨，赤身裸体没有衣服，冬天寒冷冻裂身体，夏天酷热没有遮阴的地方，像这样的苦恼，要经历数千万年。饿鬼的罪报结束后，会转生为畜生，吃草喝水，愚昧无知，或者吃泥土上的污垢和不干净的东西，因为悭贪的罪过，所以会受到这样的报应。吝惜佛法的罪过，也是如此。第三个原因是进入衣中，正是为了宣扬通达佛法教化，利益天人和世人，使他们开悟，这叫做法施，功德无量。为了这些，才不是为了求生。’ 天帝问道：‘教化众生的功德，它的福报是怎样的呢？希望您能为我解说。’野干回答说：‘宣扬正法教化，能够使众生明白死后还有来生，行善会获得福报，作恶会遭受灾殃，修行正道可以证得道果。因为这种功德，转世后所生的智慧会更加明了，常常能够认识到前世的经历。如果转生到天上，就会成为诸天的老师。如果转生到人间，就会成为转轮圣王，常常用十善来教化天下。如果成为人王，就会用正法来治理国家，常常能够认识到前世的经历。因为能够认识到前世的经历，所以内心不会放纵自己。人处在尊贵的位置，享受着五欲之乐，常常会有魔事来阻挠破坏，使人迷惑，造作恶业。即使一时失误，遭受恶报的时候，也能凭借智慧的力量，迅速地脱离苦难。转生到天上享受福乐，智慧光明也会渐渐增长，最终成就菩萨的修行，达到无生法忍的境界。所以佛说，教化的功德，它的福报是无量的。’
English
English version: 'Wishing to proclaim and spread the true Dharma to the devas (gods), one should not be stingy with the Dharma. If one does not speak when one should, that is being stingy with the Dharma. The sin of being stingy with the Dharma will cause one to be born deaf, blind, and mute in every lifetime, with all senses blocked, born in remote lands, foolish and without wisdom; even if born in good places, one will be stubborn, dull, and unable to succeed in learning; because of failing to learn, one brings suffering upon oneself. It is for the sake of avoiding these consequences, not for the sake of seeking rebirth.' 'For example, people in the world, due to their past lives of giving and cultivating goodness, and the karmic conditions of merit, are born as humans in this life, with their wishes fulfilled and rich in wealth. When the poor come begging, if one is stingy and unwilling to give, the karmic consequence of stinginess and greed will cause one to be born in the realm of hungry ghosts, constantly suffering from hunger and thirst, naked without clothes, freezing and cracking in winter, and without shade in the heat of summer, suffering in this way for tens of millions of years. After the suffering of the hungry ghost is exhausted, one will be reborn as an animal, eating grass and drinking water, foolish and without knowledge, or eating dirt and impure things on the ground. Because of the sin of stinginess and greed, one receives such retribution. The transgression of being stingy with the Dharma is also like this. The third reason for entering the robe is precisely to proclaim and spread the Dharma, benefiting devas (gods) and humans, enabling them to awaken, which is called Dharma giving, with immeasurable merit. It is for these reasons, not for the sake of seeking rebirth.' The deva (god) emperor asked: 'What is the merit of teaching and transforming beings? Please explain it.' The jackal replied: 'Proclaiming and spreading the true Dharma can enable beings to know that after death there is rebirth, that doing good brings blessings, that doing evil brings calamity, and that cultivating the path leads to enlightenment. Because of this merit, the wisdom of future rebirths will be clear and bright, and one will often recognize past lives. If reborn in the heavens, one will be a teacher of the devas (gods). If reborn in the world, one will be a Chakravartin (wheel-turning king), constantly teaching the world with the ten virtues. If one becomes a human king, one will govern with the true Dharma and always recognize past lives. Because one recognizes past lives, one's mind will not be lax. When people are in positions of honor, enjoying the pleasures of the five desires, there are often demonic forces that come to obstruct and destroy, causing people to be confused and create evil karma. Even if one temporarily loses one's way and suffers evil retribution, one can quickly escape suffering through the power of wisdom. Reborn in the heavens, enjoying blessings and happiness, wisdom and light will gradually increase, eventually accomplishing the practice of a Bodhisattva and reaching the stage of non-origination forbearance. Therefore, the Buddha said that the merit of teaching and transforming is immeasurable.' -------------------------------------------------------------------------------- 。’
Chinese
“天帝喜曰：‘善哉善哉！诚如尊教。我等诸天今日始知财施、法施功德因缘差别之相。其财施者，譬如寸灯明小室中。其法施者，犹若日光照四天下，随所行处，能除闇冥。所以者何？日性自明，故能照物。和上今者亦复如是，本修习故智慧明了，复以慧明除众生闇。’ “于时天帝说是语已，八万诸天咸然起立，正服修敬，长跪合掌白野干曰：‘愿尊垂愍授十善法，多所饶益利安众生，亦令和上功德转增。’答曰：‘善哉，宜知是时。’告天帝曰：‘受戒之法，先当忏悔，净身口意。何谓身业？杀、盗、邪淫。何谓口业？妄言、两舌、恶口、绮语。何谓意业？嫉妒、瞋恚、憍慢邪见，是为十事。禁身口意业，不犯众恶，名为十善。恣身口意，造众恶业，名为十恶。一心丹诚悔除十恶，十恶灭故身口意净，三业净故名为十善。’ “天帝问曰：‘十善之功，果报云何？’野干答曰：‘曾闻佛说，人行十善，十善果报生六欲天，七宝宫殿，五欲自然，百味饮食，寿命无量，父母妻子六亲眷属，端政净洁，欢喜快乐。假令诸天持十善者，天上福尽还生天中，福报转胜，不同世人十善报也。所以者何？世人修善，心道三戒难可护持。不瞋戒者，先须方便行于慈心，然后能得成不瞋戒也。世人行慈 现代汉语译本 天帝释提桓因高兴地说：‘太好了！太好了！正如您所教导的。我们这些天人今天才知道财布施和法布施的功德因缘的差别之相。那财布施，譬如小房间里的一盏小灯。那法布施，就像太阳光照耀四天下，无论到哪里，都能消除黑暗。为什么呢？因为太阳的本性就是光明，所以能够照亮万物。和上（Uposatha，近住）您现在也是这样，因为长久修习的缘故，智慧明亮通达，又用智慧光明去除众生的愚昧。’ 当时，天帝释提桓因说完这些话后，八万天人全都站立起来，整理好衣服，恭敬地长跪合掌，对野干（Jackal）说道：‘希望您慈悲怜悯，传授十善法，多多饶益，利益安乐众生，也让和上（Uposatha，近住）您的功德更加增长。’野干（Jackal）回答说：‘很好，现在正是时候。’他告诉天帝释提桓因说：‘接受戒律的方法，首先应当忏悔，清净身口意。什么是身业？杀生、偷盗、邪淫。什么是口业？妄语、两舌、恶口、绮语。什么是意业？嫉妒、嗔恚、骄慢、邪见，这就是十种恶事。禁止身口意造作恶业，不犯各种罪恶，就叫做十善。放纵身口意，造作各种恶业，就叫做十恶。一心真诚地忏悔消除十恶，十恶灭除后，身口意就清净，三业清净就叫做十善。’ 天帝释提桓因问道：‘行十善的功德，果报是怎样的呢？’野干（Jackal）回答说：‘曾经听佛陀说过，人行十善，十善的果报是生到六欲天，拥有七宝宫殿，自然享受五欲，有各种美味饮食，寿命无量，父母妻子六亲眷属，容貌端正清净，欢喜快乐。假如诸天（Devas）奉行十善，天上的福报享尽后，还会再生到天中，福报更加殊胜，不同于世人行十善的果报。为什么呢？因为世人修善，对于守护身口意三戒很难做到。要做到不嗔恚的戒律，首先必须方便地修习慈心，然后才能成就这不嗔恚的戒律。世人行慈心，'
English
English version Then, Sakra, ruler of the devas, rejoiced and said: ‘Excellent! Excellent! Just as the Venerable One teaches. Today, we devas understand the difference in the causes and conditions of merit between material giving and Dharma giving. Material giving is like a small lamp illuminating a small room. Dharma giving is like the sunlight shining upon the four continents, able to dispel darkness wherever it goes. Why is that? Because the nature of the sun is to be bright, so it can illuminate things. The Uposatha (近住) is also like that now, because of long practice, wisdom is clear and bright, and with the light of wisdom, he removes the ignorance of sentient beings.’ At that time, after Sakra, ruler of the devas, spoke these words, eighty thousand devas all stood up, straightened their robes, respectfully knelt, and with palms joined, said to the Jackal: ‘May the Venerable One have compassion and teach the ten good dharmas, greatly benefiting and bringing happiness and peace to sentient beings, and also increasing the merit of the Uposatha (近住).’ The Jackal replied: ‘Excellent, it is good to know the time.’ He told Sakra, ruler of the devas: ‘The method of receiving precepts is that one should first repent and purify body, speech, and mind. What is bodily karma? Killing, stealing, and sexual misconduct. What is verbal karma? False speech, divisive speech, harsh speech, and idle chatter. What is mental karma? Jealousy, anger, arrogance, and wrong views. These are the ten evil deeds. Restraining body, speech, and mind from creating evil karma, and not committing various evils, is called the ten good deeds. Indulging body, speech, and mind, and creating various evil karmas, is called the ten evil deeds. With a single-minded and sincere heart, repent and eliminate the ten evils. When the ten evils are eliminated, body, speech, and mind are purified. When the three karmas are purified, it is called the ten good deeds.’ Sakra, ruler of the devas, asked: ‘What is the result of the merit of the ten good deeds?’ The Jackal replied: ‘I have heard the Buddha say that if people practice the ten good deeds, the result of the ten good deeds is to be born in the six desire heavens, with palaces of seven jewels, natural enjoyment of the five desires, various delicious foods, and immeasurable lifespan. Parents, wives, six kinds of relatives, are all with upright and pure appearance, joyful and happy. If the devas (Devas) uphold the ten good deeds, when the blessings in the heavens are exhausted, they will be reborn in the heavens, and the blessings will be even more superior, different from the reward of the ten good deeds of ordinary people. Why is that? Because it is difficult for ordinary people to uphold the three precepts of body, speech, and mind when cultivating goodness. To achieve the precept of non-anger, one must first skillfully practice loving-kindness, and then be able to achieve this precept of non-anger. Ordinary people practice loving-kindness,' --------------------------------------------------------------------------------
Chinese
难得久停，如刀斫水随破随合。持不瞋戒，亦复如是。嫉妒戒者，发有时节。云何时节？见他得利、见他使乐、见他端政、见他勇健、见他聪明、见他修福，以要言之，一切胜事，尔时其心方生嫉妒。是故当知，嫉妒之心，发起有时。其憍慢心起亦有时，见愚痴者心起憍慢，见丑陋人、见不净人、见贫穷人，以要言之，聋盲跛瘘、诸根不具、夷蛮胡虏，憍慢之心见时方起。是故当知，不憍慢戒，发起有时。是故世人心戒难持，虽复强持，乍得乍忘。是故世人，十善果报虽受天福，不如诸天十善功德，光明、神力、食禄、相好，巍巍第一；识宿命事，皆亦如是。是故当知，天人修行十善果报，胜于世人。’ “天帝白曰：‘如尊所说，人行十善，心道三戒难为护持，天人亦尔，嫉妒、瞋恚、憍慢邪见，如是等心未曾不有，云何福报胜世人耶？’野干答曰：‘天人虽有，不同世人。所以者何？天人福德，苦少乐多，烦恼心轻；世人薄福，乐少苦多，烦恼心重。’ “天帝白曰：‘诸天昔来，习乐心粗，犹若猿猴，今持十善，后脱废忘。亏犯之时，当云何也？’野干答曰：‘曾闻师说，人行十善，若有犯失行恶业者，当就贤明福德之人，随所犯事发露忏悔，更从受之。如是行者，不失戒也。所以者何？十善戒者 现代汉语译本： ‘难以长时间保持平静的心，就像用刀砍水，随即分开又立即合拢。持守不嗔戒也是如此。而嫉妒戒，其生起有特定的时机。什么时候呢？当见到他人获得利益、见到他人享受快乐、见到他人容貌端正、见到他人勇猛强健、见到他人聪明智慧、见到他人修习福德，总而言之，见到一切殊胜的事情，那时心中才生起嫉妒。所以应当知道，嫉妒之心，发起是有时机的。而骄慢心生起也有时机，见到愚痴的人心中生起骄慢，见到丑陋的人、见到不洁净的人、见到贫穷的人，总而言之，见到聋哑残疾、诸根不全、以及边远地区的民族，骄慢之心在见到他们时才生起。所以应当知道，不骄慢戒，发起是有时机的。因此世人的心戒难以持守，即使勉强持守，也常常时而得到时而忘记。因此世人修十善所得的果报，即使能享受天上的福报，也不如诸天修十善的功德，在光明、神力、饮食、相貌等方面，都是无比殊胜的；对于宿命的了解，也是如此。所以应当知道，天人修行十善的果报，胜过世人。’ ‘天帝（Śakra）问道：‘如您所说，世人修行十善，心道的三种戒律难以守护，天人也是如此，嫉妒、嗔恚、骄慢、邪见，这些心念未曾没有，为何福报却胜过世人呢？’野干（Śṛgāla）回答说：‘天人虽然也有这些心念，但与世人不同。为什么呢？因为天人福德深厚，痛苦少而快乐多，烦恼心轻微；世人福德浅薄，快乐少而痛苦多，烦恼心沉重。’ ‘天帝（Śakra）问道：‘诸天过去以来，习惯于享乐，心性粗糙，就像猿猴一样，现在持守十善，之后恐怕会废弃遗忘。如果违犯戒律的时候，该怎么办呢？’野干（Śṛgāla）回答说：‘我曾听闻老师说，世人修行十善，如果有人违犯而造作恶业，应当去亲近贤明有福德的人，随所犯的事情发露忏悔，重新从他们那里领受戒律。像这样修行的人，不会失去戒律。为什么呢？因为十善戒’