English
English version: Her husband subsequently committed robbery again and was caught by the king. The king sentenced him according to the law for thieves, ordering his execution and the live burial of his wife. At that time, I was wearing exquisite necklaces (璎珞, a type of ornament). Then, someone coveted my necklaces and, in the night, secretly opened the tomb, took my necklaces, and took me away. After a short time, the king's investigators caught him and sentenced him according to the law for thieves, ordering his execution and the live burial of his wife. Because the burial was not secure, in the latter part of the night, many tigers and wolves dug up the tomb and devoured the corpses. I was thus able to escape. After escaping, I was distraught and disoriented, not knowing east from west. I wandered around and saw many people, and I asked them, 'Everyone, do you know? I am in great distress now. Where can I find a place to eliminate my worries?' At that time, there were elder Brahmins and others who, out of compassion, told me, 'In the teachings of Shakyamuni Buddha (释迦牟尼佛), there is much peace and security, without decay and affliction.' Upon hearing this, my heart was filled with joy. The nuns led by Mahaprajapati Gautami (大爱道·憍昙弥比丘尼), practiced in sequence and attained the fruit of the Path, possessing the three insights, six supernormal powers, and eight liberations. Because of this cause, you should know that I was so diligent and hardworking when I was at home, and that is why I attained the Path. At that time, the Shakya women, upon hearing these words, were filled with great joy and attained the pure Dharma eye. They asked, 'What are the special benefits of leaving home to study the Path?' The answer is: The Mahasanghika Vinaya (僧祇律) says, 'If someone makes offerings to Arhats for hundreds of thousands of years, it is not as good as leaving home to cultivate pure conduct for one day and one night.' Also, the third volume of the Mahaprajnaparamita-sastra (智度论) says, 'Although a peacock has beautiful feathers to adorn its body, it is not as good as a wild goose that can fly far. Although a layperson has the power of wealth and nobility, it is not as good as the merit of leaving home.' Also, the Abhinişkramaṇa Sūtra (佛本行集经) says, 'Even if loved ones stay together for a long time, when the time comes for death, they will be separated. Seeing this impermanence, it is only for a moment. Therefore, I now seek liberation.' Also, the Sutra on the Merit of Leaving Home says, 'Suppose someone builds houses and jeweled pagodas throughout Jambudvipa (阎浮提, referring to the world we live in), with the eaves connected all the way to the Brahma heaven, the merit gained is not as great as someone who releases a slave to leave home and study the Path. Suppose someone releases slaves to leave home, filling the entire Jambudvipa, as numerous as rice, hemp, bamboo, and reeds, the merit gained is not as great as someone who allows a son or daughter to leave home for the Path.' (More detailed merit) is extensively described in the sutras. --------------------------------------------------------------------------------
Chinese
经。复次至高轻他故 三治妒忌文分为四。一顺情轻蔑。二身遇极殃。三由昔闻名四咸蒙愿遂。此则初也。以妒忌故者。杂集第一云。耽着利养不耐他荣。瞋之一分心妒为体。令心忧戚不安隐住为业。 经。于三恶道至受诸苦毒 二身遇极殃文分为三。一受地狱。二受畜生。三受下贱。此则初也。于三恶道受诸苦毒者。此得异熟果。以嫉妒故当堕地狱中。以自赞毁他故。当堕畜生中。 经。过无量至随路而行 二受畜生此得余残果。以自赞毁他余残果故受牛马等身。以嫉妒余残果故受鞭杖等苦。 经。若生人道至受他驱役 三受下贱。此得增上果。以自赞毁他增上果故。常居下贱为人奴婢。以嫉妒增上果故。受他驱役。 经。若昔人中至名号者 三由昔闻名。由闻佛名熏习善因。虽后遇恶友造作恶业。还复忆念药师佛名佛神力故。非直拔除三种业障。亦复能令三种苦果皆得解脱。 经。以此善根至忧悲苦恼 四咸蒙愿遂。言良友者。唐本云善友。宋本云善知识。皆不相违。如涅槃经三十一云。善知识者。若有能说信戒多闻布施智慧令人受行。是名菩萨善知识也。又智度论七十一云。善吉白佛。新学菩萨摩诃萨等。云何欲举六波罗蜜。佛告善吉。新学菩萨摩诃萨等。若欲行学六 现代汉语译本 经：再者，由于极度轻视他人，第三个部分，关于妒忌的惩罚，分为四个方面：一是顺应私情而轻蔑，二是自身遭遇极大的灾殃，三是由于过去听闻佛名，四是全部蒙受愿望实现。这是第一个方面。‘以妒忌故’，如《杂集论》第一卷所说：‘贪恋利养，不能忍受他人荣耀，是嗔恨的一部分，以妒忌为本体，使内心忧愁悲戚，不得安稳。’ 经：于三恶道，乃至遭受各种痛苦。第二个方面，自身遭遇极大的灾殃，分为三个方面：一是堕入地狱，二是堕入畜生道，三是堕入**（此处原文疑似有误，应为饿鬼道）。这是第一个方面。‘于三恶道受诸苦毒’，这是获得异熟果报。因为嫉妒的缘故，应当堕入地狱之中；因为自我赞扬、毁谤他人的缘故，应当堕入畜生道之中。 经：经过无量的时间，乃至随路而行。第二个方面，堕入畜生道，这是获得余残果报。因为自我赞扬、毁谤他人的余残果报，所以遭受牛马等身；因为嫉妒的余残果报，所以遭受鞭打等苦。 经：如果转生人道，乃至受他人驱使。第三个方面，堕入**（此处原文疑似有误，应为饿鬼道）。这是获得增上果报。因为自我赞扬、毁谤他人的增上果报，所以常常居住在**（此处原文疑似有误，应为下贱之处），为人奴婢；因为嫉妒的增上果报，所以受他人驱使。 经：如果过去世中，乃至名号。第三个方面，由于过去听闻佛名。由于听闻药师佛（Bhaisajyaguru）名号熏习了善因，即使后来遇到恶友，造作恶业，还能再次忆念药师佛名号的佛力加持，不仅能拔除三种业障，而且还能令三种苦果都得到解脱。 经：以此善根，乃至忧悲苦恼。第四个方面，全部蒙受愿望实现。所说的良友，唐朝译本说是‘善友’，宋朝译本说是‘善知识’，两者并不矛盾。如《涅槃经》第三十一卷所说：‘善知识，如果有人能说信、戒、多闻、布施、智慧，令人受持奉行，这便是菩萨的善知识。’又如《智度论》第七十一卷所说：‘善吉（Subhuti）请问佛陀，新学菩萨摩诃萨（Bodhisattva-Mahasattva）等，如何想要修行六波罗蜜（Six Paramitas）？’佛陀告诉善吉，新学菩萨摩诃萨等，如果想要修行学习六波罗蜜……’
English
English version Sutra: Furthermore, due to extreme contempt for others, the third section, concerning the punishments for jealousy, is divided into four aspects: first, contempt in accordance with personal desires; second, encountering extreme calamities oneself; third, due to hearing the name of the Buddha in the past; and fourth, all wishes being fulfilled. This is the first aspect. 'Due to jealousy,' as stated in the first volume of the *Abhidharmasamuccaya*: 'Being attached to profit and unable to bear the glory of others is a part of anger, with jealousy as its essence, causing the mind to be sorrowful and restless.' Sutra: In the three evil paths, even to endure all kinds of suffering. The second aspect, encountering extreme calamities oneself, is divided into three aspects: first, falling into hell; second, falling into the animal realm; third, falling into **(the original text seems to have an error here, it should be the realm of hungry ghosts)**. This is the first aspect. 'Enduring all kinds of suffering in the three evil paths,' this is obtaining the Vipaka (result of actions). Because of jealousy, one should fall into hell; because of praising oneself and slandering others, one should fall into the animal realm. Sutra: After immeasurable time, even walking along the road. The second aspect, falling into the animal realm, this is obtaining the remaining result. Because of the remaining result of praising oneself and slandering others, one suffers the bodies of cows, horses, etc.; because of the remaining result of jealousy, one suffers the pain of whips, etc. Sutra: If reborn in the human realm, even to be driven by others. The third aspect, falling into **(the original text seems to have an error here, it should be the realm of hungry ghosts)**. This is obtaining the Adhipati-phala (dominant result). Because of the dominant result of praising oneself and slandering others, one often resides in **(the original text seems to have an error here, it should be a lowly place)**, being a slave; because of the dominant result of jealousy, one is driven by others. Sutra: If in past lives, even the name. The third aspect, due to hearing the name of the Buddha in the past. Due to hearing the name of Bhaisajyaguru (Medicine Buddha) and cultivating good causes, even if one later encounters evil friends and creates evil karma, one can still recall the power of Bhaisajyaguru's name, which not only eradicates the three kinds of karmic obstacles but also enables the three kinds of suffering results to be liberated. Sutra: With this good root, even sorrow and suffering. The fourth aspect, all wishes being fulfilled. The so-called good friend, the Tang Dynasty translation says 'good friend,' and the Song Dynasty translation says 'Kalyanamitra (spiritual friend),' the two are not contradictory. As the thirty-first volume of the *Nirvana Sutra* says: 'A Kalyanamitra, if someone can speak of faith, precepts, learning, generosity, and wisdom, causing people to accept and practice them, this is a Kalyanamitra of a Bodhisattva.' Also, as the seventy-first volume of the *Mahaprajnaparamita Sastra* says: 'Subhuti asked the Buddha, how do newly learning Bodhisattva-Mahasattvas want to practice the Six Paramitas?' The Buddha told Subhuti, if newly learning Bodhisattva-Mahasattvas want to practice and learn the Six Paramitas...' --------------------------------------------------------------------------------
Chinese
波罗蜜。先当亲近恭敬供养彼善知识。又大宝积经云。复次迦叶菩萨有四善知识。诸来求者是善知识。佛道因缘故。能说法者是善知识。生智慧故。能教化人令出家者是善知识。增长善法故。诸佛世尊是善知识。增长一切诸佛法故。又法华经第七卷说。善知识者是大因缘。所谓化导令得见佛。法句经说。佛言一切众生欲得阿耨多罗三藐三菩提。当亲近善知识请问法要。必闻如斯甚深要句。普明菩萨白言。世尊云何名为是善知识。佛告普明。善知识者。是汝父母养育汝等菩提身故。善知识者是汝眼目视导汝等菩提路故。善知识者是汝脚足荷负汝等离生死故。善知识者是汝梯橙快侍汝等至彼岸故。善知识者是汝饮食能使汝等长法身故。善知识者是汝宝衣覆盖汝等功德身故。善知识者是汝桥梁运载汝等渡有海故。善知识者是汝财宝救拔汝等离贫苦故。善知识者是汝日月照曜汝等离黑闇故。善知识者是汝身命护惜汝等无有时故。善知识者是汝铠杖降伏诸魔得无畏故。善知识者是汝絙绳挽拔汝等离地狱故。善知识者是汝妙药疗治汝等烦恼病故。善知识者是汝利刀割断汝等诸爱纳故。善知识者是汝时雨润渍汝等菩提牙故。善知识者是汝明灯能破汝等五盖闇故。善知识者是汝善标教示汝等趣正觉故。善知识者是汝薪火成熟汝等涅槃食 现代汉语译本 波罗蜜（Pāramitā，到彼岸）。首先应当亲近、恭敬、供养那些善知识（kalyāṇa-mitta，良师益友）。《大宝积经》中说：‘迦叶（Kāśyapa）菩萨，有四种善知识。前来求法的人是善知识，因为他们是佛道因缘；能够说法的人是善知识，因为他们能增长智慧；能够教化他人出家的人是善知识，因为他们能增长善法；诸佛世尊是善知识，因为他们能增长一切诸佛之法。’ 《法华经》第七卷说：‘善知识是最大的因缘，能够引导人们得见佛。’《法句经》说：‘佛说，一切众生想要获得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉），应当亲近善知识，请问佛法要义，必定能听闻如此甚深重要的语句。’ 普明菩萨（Samantabhadra）问道：‘世尊，什么叫做善知识？’ 佛告诉普明：‘善知识是你的父母，养育你的菩提身；善知识是你的眼目，引导你走上菩提之路；善知识是你的脚足，背负你脱离生死轮回；善知识是你的梯子，帮助你快速到达彼岸；善知识是你的饮食，能使你增长法身；善知识是你的宝衣，覆盖你的功德之身；善知识是你的桥梁，运载你渡过有海；善知识是你的财宝，救拔你脱离贫困之苦；善知识是你的日月，照耀你脱离黑暗；善知识是你的身命，保护你没有危难的时候；善知识是你的铠甲和武器，降伏诸魔，让你获得无畏；善知识是你的绳索，拉拔你脱离地狱；善知识是你的妙药，医治你的烦恼疾病；善知识是你的利刀，割断你的各种爱欲束缚；善知识是你的及时雨，滋润你的菩提之芽；善知识是你的明灯，能破除你的五盖之黑暗；善知识是你的善标，教导你走向正觉；善知识是你的薪火，成熟你的涅槃之食。’
English
English version Pāramitā (Perfection). One should first draw near to, respect, and make offerings to those kalyāṇa-mitta (virtuous friends). Moreover, the Mahāratnakūṭa Sūtra states: 'Furthermore, Kāśyapa Bodhisattva has four kinds of virtuous friends. Those who come seeking the Dharma are virtuous friends, because they are the cause and condition for the path to Buddhahood. Those who are able to expound the Dharma are virtuous friends, because they can increase wisdom. Those who can teach people to renounce the household life are virtuous friends, because they increase wholesome qualities. The Buddhas, the World Honored Ones, are virtuous friends, because they increase all the Dharmas of the Buddhas.' The seventh chapter of the Lotus Sūtra says: 'Virtuous friends are the greatest cause and condition, as they can guide people to see the Buddha.' The Dhammapada Sūtra says: 'The Buddha said, all sentient beings who wish to attain anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment) should draw near to virtuous friends and inquire about the essential principles of the Dharma. They will surely hear such profound and essential teachings.' Samantabhadra Bodhisattva asked: 'World Honored One, what is called a virtuous friend?' The Buddha told Samantabhadra: 'Virtuous friends are your parents, nurturing your Bodhi-body. Virtuous friends are your eyes, guiding you on the path to Bodhi. Virtuous friends are your feet, carrying you away from the cycle of birth and death. Virtuous friends are your ladder, quickly helping you reach the other shore. Virtuous friends are your food and drink, enabling you to grow your Dharma-body. Virtuous friends are your precious garments, covering your body of merit. Virtuous friends are your bridge, transporting you across the ocean of existence. Virtuous friends are your treasures, rescuing you from the suffering of poverty. Virtuous friends are your sun and moon, illuminating you and dispelling darkness. Virtuous friends are your life, protecting you at all times. Virtuous friends are your armor and weapons, subduing all demons and giving you fearlessness. Virtuous friends are your ropes, pulling you out of hell. Virtuous friends are your wonderful medicine, curing your afflictions and illnesses. Virtuous friends are your sharp knives, cutting off your bonds of love and desire. Virtuous friends are your timely rain, nourishing your Bodhi-sprouts. Virtuous friends are your bright lamps, able to break through the darkness of your five hindrances. Virtuous friends are your good signs, teaching you to go towards right enlightenment. Virtuous friends are your firewood, ripening your Nirvana-food.' --------------------------------------------------------------------------------