English
English version The realm of desire (Kāmadhātu), broadly speaking, even the gods and Śakro devānām indraḥ (the lord of the Trāyastriṃśa Heaven) make offerings. At that time, the Venerable Saṃgharakṣita said to the Buddha: 'Venerable One! In that place, I saw beings whose shapes were like walls, or like pillars and trees, like leaves and flowers, or like brooms, ladles, and mortars. What deeds did they commit in their previous lives to receive such retribution?' The Buddha told Saṃgharakṣita: 'All sentient beings must bear the consequences of their own actions; no one can substitute for them, broadly speaking, even the retribution must be borne by oneself. In the distant past, during this Bhadrakalpa, when humans had a lifespan of twenty thousand years, a Buddha appeared in the world named Kāśyapa Buddha, in the Deer Park at the Hermitage of the Fallen Ascetics. At that time, all the śrāmaṇeras (novice monks) of that Buddha, due to some cause, became bhikṣus (ordained monks). Saṃgharakṣita! Those beings you saw shaped like walls, they received such retribution because they smeared the walls of the saṃgha (monastic community) with mud. Those you saw shaped like pillars, they received such retribution because they once defiled the pillars of the saṃgha with snot and saliva; due to that karma. Those shaped like ladles, they were once śrāmaṇeras serving honey-water in the saṃgha. A guest bhikṣu came to the śrāmaṇera's place, and the śrāmaṇera was washing the ladle. That guest bhikṣu asked: 'Is non-seasonal drink being served in the saṃgha?' The śrāmaṇera replied: 'The serving of drink is already finished. Don't you see that I am washing the ladle now?' Thereupon, he became angry and cursed. Due to that karmic force, he received such retribution. Those you saw shaped like mortars, in the past, they were bhikṣus who, when wanting to make a patra (bowl), there was a śrāmaṇera who was in charge of the saṃgha's treasury. The bhikṣu making the bowl borrowed a mortar from the śrāmaṇera, saying: 'I need it to pound things.' At that time, the śrāmaṇera said: 'Venerable One! Please wait a moment, I am busy right now.' After a short while, he gave the mortar. The bhikṣu then became angry and said harshly: 'If I were free, not only would I borrow the mortar to pound sesame, but I would also pound your body.' At that time, the śrāmaṇera thought: 'If I retaliate, he will surely become even angrier.' He remained silent. Knowing that the bhikṣu's anger had subsided, the śrāmaṇera then went to his side and said: 'Do you know what kind of person I am now?' The Venerable One told him: 'You are a śrāmaṇera who has left home in the teachings of Kāśyapa Buddha.' --------------------------------------------------------------------------------
Chinese
寂。’求寂报曰：‘汝出家事，所作未办。汝被一切烦恼所缚，我得解脱。汝出粗言，当须说悔，罪即消薄。’彼即说悔，遂生臼形身。汝所见形犹如铛者，昔与寺家曾作净人承事苾刍，为苾刍煎药。时苾刍瞋，然彼净人因兹生恨，便故打铛破。由此业力，身如铛形。汝见以绳系之挽断者，昔为授事，外有施物，令彼僧伽寒热受用。尔时授事，夏月衣物回为冬用、回冬衣物将为热用。由此业故，受如斯苦。” 时诸苾刍咸皆有疑，以缘白佛：“具寿僧护！曾作何业？由何业故，得于大富长者家生，复得出家证阿罗汉果，能作如是大利益事。” 佛告诸苾刍：“汝等应听。僧护苾刍所作福业，乃至自受，广如上说。乃往过去，迦摄波佛出现世时，人寿二万岁。于时迦摄波佛在仙人堕处施鹿林中，僧护亦于彼出家。身作众主，有五百弟子，四远男女悉皆归信。时彼众主，乃至尽形坚持梵行，无有缺犯，然无所获。后欲命终，便发是言：‘我于迦摄波佛善法律中而修梵行，精勤无怠，然无所获殊胜果报。所有功德愿资我等，于当来世释迦牟尼佛出现世时，于彼法律而得出家，净修梵行，断诸烦恼而证阿罗汉果。’是时五百弟子来诣师所，白：‘邬波驮耶！获胜果不。’师曰：‘未得。’又白师言：‘发何胜愿？ 现代汉语译本：寂（Ji）：’求寂（Qiu Ji）回答说：‘你的出家之事，该做的还没做完。你被一切烦恼所束缚，而我已得到解脱。你说粗俗的话，应当忏悔，罪业才能减轻。’那人于是忏悔，随即转生为臼形的身体。你所看到的形状像铛的人，过去曾在寺院里做净人，服侍比丘（Bichu），为比丘煎药。当时比丘生气，那净人因此怀恨在心，故意把铛打坏。由于这个业力，他的身体变成了铛的形状。你看到的被绳子系着拉断的人，过去是授事人，外面有施舍的物品，让僧伽（Sengqie）在寒冷或炎热时使用。当时授事人，夏天把衣服留到冬天用，冬天又把衣服留到夏天用。由于这个业，他遭受这样的痛苦。’ 当时，各位比丘都感到疑惑，把情况禀告佛陀（Fo）：‘具寿僧护（Seng Hu）！他过去做了什么业？因为什么业，得以出生在大富长者家，又能出家证得阿罗汉（A luo han）果，能够做出这样大的利益之事。’ 佛陀告诉各位比丘：‘你们应当听。僧护比丘所做的福业，乃至他自己所受的果报，详细情况如上面所说。过去很久以前，迦摄波佛（Jia She Po Fo）出现在世上时，人们的寿命是两万岁。当时迦摄波佛在仙人堕落的地方施鹿林中，僧护也在那里出家。他担任众主，有五百个弟子，四面八方的男女都归信他。当时那位众主，乃至一生都坚持梵行，没有违犯，但没有获得任何成就。后来临终时，便发愿说：‘我在迦摄波佛的善良法律中修行梵行，精勤不懈怠，但没有获得殊胜的果报。所有功德愿用来帮助我们，在未来世释迦牟尼佛（Shi Jia Mou Ni Fo）出现在世上时，能在他的法律中出家，清净地修行梵行，断除各种烦恼，证得阿罗汉果。’当时五百个弟子来到老师那里，问：‘邬波驮耶（Wu Bo Tuo Ye）！您获得殊胜的果位了吗？’老师说：‘没有得到。’又问老师说：‘您发了什么殊胜的愿？’
English
English version: ‘Silence.’ Qiu Ji (Seeker of Silence) replied: ‘Your monastic affairs are not yet completed. You are bound by all afflictions, while I have attained liberation. You utter coarse words, and you must confess your sins for them to be diminished.’ He then confessed, and was reborn with a body shaped like a mortar. The one you saw with a shape like a wok, in the past served as a lay attendant in a monastery, serving the Bhikshus (monks) by preparing medicine for them. At that time, a Bhikshu was angry, and the attendant held a grudge, deliberately breaking the wok. Due to this karmic force, his body became wok-shaped. The one you saw tied with a rope and being pulled apart, in the past was in charge of distributing offerings to the Sangha (community) for use in cold or hot weather. At that time, the person in charge would keep summer clothes for winter use and winter clothes for summer use. Due to this karma, he suffers such pain.’ At that time, all the Bhikshus were filled with doubt and reported the matter to the Buddha (Enlightened One): ‘Venerable Sangha Rakshita (Protected by the Sangha)! What deeds did he perform in the past? Due to what karma was he born into a wealthy family, and able to renounce the world, attain Arhatship (liberation), and perform such great beneficial deeds?’ The Buddha told the Bhikshus: ‘You should listen. The meritorious deeds performed by the Bhikshu Sangha Rakshita, and the resulting rewards he received, are as described above. In the distant past, when Kashyapa Buddha (One of the previous Buddhas) appeared in the world, people lived for twenty thousand years. At that time, Kashyapa Buddha was in the Deer Park in the place where the immortals fell, and Sangha Rakshita also renounced the world there. He served as the leader of the community, with five hundred disciples, and men and women from all directions came to believe in him. That leader maintained celibacy throughout his life without any transgression, but he did not attain any achievement. Later, as he was about to die, he made this vow: ‘I have practiced celibacy diligently and without laziness in the good Dharma of Kashyapa Buddha, but I have not attained any extraordinary rewards. May all the merits I have accumulated help us to renounce the world in the Dharma of Shakyamuni Buddha (The historical Buddha) when he appears in the world in the future, to purely practice celibacy, to cut off all afflictions, and to attain Arhatship.’ At that time, five hundred disciples came to their teacher and asked: ‘Upadhyaya (Preceptor)! Have you attained any extraordinary fruit?’ The teacher said: ‘I have not.’ They asked the teacher again: ‘What extraordinary vow have you made?’ --------------------------------------------------------------------------------
Chinese
’师曰：‘发如上愿。’弟子俱白：‘若邬波驮耶证如是果。我等亦随出家，同证阿罗汉果。’时有聚落五百余人来诣师所，同前问答，乃至广说：‘我等亦愿证阿罗汉果。’汝等苾刍！勿生异念。昔时众主者岂异人乎？今僧护是也。往昔五百弟子者，即五百仙人是。往昔聚落五百人者，今商主等是。因昔众主供养僧伽，由彼业故得于大富长者家生。由发愿故，复获阿罗汉果。又由往昔广能调伏，今生还得调伏多人，广度有情而为利益。汝等苾刍！若种白业还得白报，乃至杂业等，广说如上。汝等苾刍！应如是学。” 时诸苾刍又复有疑，以缘白佛：“其化龙苾刍，复于何处最初发心？”佛言：“乃往过去，此贤劫中人寿二万岁时，有佛出世，号迦摄波，乃至广说，施鹿林中为诸声闻而说法要：‘汝等苾刍！应于兰若、山间树下、空静尸林、草庵迥地、龛窟等中，端身正念寂静而坐。应勤精进，勿为放逸。应如我教，当如是学。’时诸苾刍闻是语已，如佛所教，其或往妙高山所、或向无热池处、或往余池，其中亦有七金山处、或有在于城邑聚落。时有一龙，生已未久，遂被金翅鸟王捉将至于空中，望见苾刍诸根寂静端坐入定，龙作是念：‘此等苾刍甚大安乐，不同于我受如斯苦。’便生归仰殷重信心，作是念已 师父说：‘如果你们能发这样的愿。’弟子们一起说：‘如果邬波驮耶（Upadhyaya，亲教师）证得这样的果位，我们也将跟随出家，一同证得阿罗汉果。’当时有村落里五百多人来到师父这里，同样地问答，乃至广泛地说：‘我们也愿意证得阿罗汉果。’你们这些比丘！不要产生其他的想法。以前的众主难道是别人吗？就是现在的僧护。往昔的五百弟子，就是五百仙人。往昔村落里的五百人，就是现在的商主等人。因为以前的众主供养僧伽（Samgha，僧团），由于那个业力，得以出生在大富长者之家。由于发愿的缘故，又获得了阿罗汉果。又由于往昔广泛地能够调伏，今生还得调伏很多人，广泛地度化有情众生而为利益。你们这些比丘！如果种下白业，还得白报，乃至杂业等等，广泛地说就像上面所说的那样。你们这些比丘！应当这样学习。’ 当时，各位比丘又产生了疑问，因为这个缘由禀告佛陀：‘那位化龙的比丘，又在什么地方最初发心的呢？’佛陀说：‘在过去很久以前，这个贤劫（Bhadrakalpa）中，人的寿命有二万岁的时候，有佛出世，名为迦摄波（Kasyapa），乃至广泛地说，在施鹿林中为各位声闻（Sravaka，听闻佛法者）讲说法要：‘你们这些比丘！应当在兰若（Aranya，寂静处）、山间树下、空旷寂静的尸林、草庵偏僻之地、龛窟等地方，端正身心，保持正念，寂静地坐着。应当勤奋精进，不要放逸。应当按照我的教导，应当这样学习。’当时各位比丘听了这些话以后，按照佛陀所教导的，有的前往妙高山（Sumeru）的地方，有的前往无热池的地方，有的前往其他的池子，其中也有七金山的地方，也有的在城邑聚落。当时有一条龙，刚出生没多久，就被金翅鸟王捉住带到空中，望见比丘们诸根寂静，端坐入定，龙这样想：‘这些比丘非常安乐，不像我一样遭受这样的痛苦。’便产生了归依仰慕的殷重信心，这样想了以后
English
The teacher said: 'If you make such vows.' The disciples all said: 'If Upadhyaya (亲教师) attains such a fruit, we will also follow him to renounce the world and together attain the Arhat fruit.' At that time, more than five hundred people from a village came to the teacher, and similarly asked and answered, even saying extensively: 'We also wish to attain the Arhat fruit.' You Bhikshus (比丘)! Do not have other thoughts. Was the former leader of the assembly someone else? It is now Samgharaksha (僧护). The five hundred disciples of the past were the five hundred immortals. The five hundred people in the village in the past are now the merchants and others. Because the former leader of the assembly made offerings to the Samgha (僧团), due to that karma, he was able to be born into the family of a wealthy elder. Because of making vows, he also obtained the Arhat fruit. Also, because in the past he was widely able to subdue, in this life he is still able to subdue many people, widely liberating sentient beings for their benefit. You Bhikshus! If you plant white karma, you will also receive white retribution, and so on for mixed karma, etc., as described extensively above. You Bhikshus! You should learn in this way.' At that time, the Bhikshus again had doubts, and because of this reason, they reported to the Buddha: 'Where did that Bhikshu who transformed into a dragon first generate the aspiration?' The Buddha said: 'In the very distant past, in this Bhadrakalpa (贤劫), when people's lifespan was twenty thousand years, a Buddha appeared in the world, named Kasyapa (迦摄波), and so on, speaking extensively, in the Deer Park, he spoke the Dharma essentials for the Sravakas (声闻): 'You Bhikshus! You should be in Aranya (寂静处), under trees in the mountains, in empty and quiet cemeteries, in secluded places with grass huts, in caves, etc., upright in body and mind, maintaining mindfulness, and sitting quietly. You should be diligent and energetic, do not be lax. You should follow my teachings, you should learn in this way.' At that time, after the Bhikshus heard these words, according to the Buddha's teachings, some went to the place of Mount Sumeru (妙高山), some went to the place of Anavatapta Lake (无热池), some went to other lakes, among which there were also places with the Seven Golden Mountains, and some were in cities and villages. At that time, there was a dragon, not long after it was born, it was captured by the Garuda King (金翅鸟王) and taken into the air, seeing the Bhikshus with their senses quiet, sitting upright in meditation, the dragon thought: 'These Bhikshus are very happy, unlike me who suffers such pain.' Then he generated deep faith of refuge and admiration, after thinking this --------------------------------------------------------------------------------