Chinese
二不济亲因。三乘业受生。四闻名往救。五咸蒙愿遂。六好惠无疲。就初文中文分为二分。一辨贪痴。二辨瞋恚。此则初也。不识善恶者是总多贪无厌者贪是欲于他财惜是吝于己物。四分律说。有一比丘。池边习定池龙敬德以身绕之。比丘心恶欲令龙去。方便说偈。从索珠云。光耀摩尼宝璎珞庄严身。若能施我者是名为善亲。池龙悭惜说偈答云。我爱摩尼宝过汝比丘身。我终不施汝任汝不相亲。佛因此事复说偈云。多贪人所恶数乞朋友乖比丘乞龙珠一去不复回故知贪惜能舍亲友故。天请问经云。悭贪舍亲友即其义也。又由护惜不行惠施。又由贪故。唯欲他财所生之处。贫穷之少无父无母无妻无子。无善知识无亲友人。又花严论第四卷云。贤圣作是说贪嫉最苦器。见于乞求者其心则恼浊。恼浊刹那中则能作鄙漏愚痴悭不施以种贫穷本。又贪者杂集第一云。谓三界爱为体。生众苦为业。不知布施者不识行善因。及施果报者不识行善。因能感善果。愚痴无智者显前不识善恶。以愚痴无智故不识善恶。杂集论云。愚痴即是无明。无明者三界无智为体。杂染生起不依为业。阙于信根者。显前不知布施。及施果报不信者。杂集云。谓愚分于诸善法心不忍信以不清净心不希望为体。懈怠所依为业。聚财护惜不欲分施者显前多贪无厌。 现代汉语译本 二、不济亲因：不帮助亲人。 三、乘业受生：因所造的业力而轮回受生于三界（欲界、色界、无色界）。 四、闻名往救：听到名号就前去救助。 五、咸蒙愿遂：都能够实现愿望。 六、好惠无疲：乐于布施，不知疲倦。 就最初的经文内容，可以分为两个部分：一是辨别贪婪和愚痴，二是辨别嗔恚。这里是第一部分。 ‘不识善恶者’是总说，指多数人贪得无厌。‘贪’是想要得到别人的财物，‘惜’是吝啬自己的财物。《四分律》中说，有一位比丘在池边习定，池龙敬佩他的德行，用身体缠绕着他。比丘心生厌恶，想要龙离开，于是用方便之法说偈语，向龙索要宝珠：‘光耀摩尼宝（如意宝珠），璎珞庄严身。若能施我者，是名为善亲。’池龙悭吝不舍，也用偈语回答说：‘我爱摩尼宝，过汝比丘身。我终不施汝，任汝不相亲。’佛因此事又说偈语：‘多贪人所恶，数乞朋友乖。比丘乞龙珠，一去不复回。’所以知道贪婪吝啬会失去亲友。天请问经中说：‘悭贪舍亲友’就是这个意思。 又因为爱护吝惜而不行布施。又因为贪婪的缘故，只想要得到别人的财物，这样的人所生之处，会贫穷困乏，没有父母，没有妻子，没有儿子，没有善知识，没有亲朋好友。又《华严论》第四卷说：贤圣这样说，贪嫉是最痛苦的器具。见到乞求的人，内心就烦恼污浊。在烦恼污浊的刹那间，就会做出鄙陋愚痴的事情，因为悭吝不施而种下贫穷的根本。 又《杂集论》第一说：以三界之爱为本体，以产生各种痛苦为业。不明白布施的人，是不明白行善的因；以及布施的果报的人，是不明白行善的因能够感得善的果报。愚痴没有智慧的人，显示了前面所说的‘不识善恶’。因为愚痴没有智慧的缘故，所以不认识善恶。《杂集论》说：愚痴就是无明。无明，以三界没有智慧为本体，以杂染生起不依止为业。缺少信根的人，显示了前面所说的‘不知布施，及施果报’。不相信的人，《杂集论》说：是指愚昧的人对于各种善法，内心不能忍受相信，以不清净的心不希望为本体，以懈怠所依为业。聚集财物爱护吝惜，不想要分给别人的人，显示了前面所说的‘多贪无厌’。
English
English version 2. Not aiding relatives: Not helping one's relatives. 3. Rebirth according to karma: Rebirth in the Three Realms (Desire Realm, Form Realm, Formless Realm) due to the karma created. 4. Going to rescue upon hearing the name: Going to rescue upon hearing the name (of the Bodhisattva). 5. All wishes fulfilled: All wishes can be fulfilled. 6. Fond of giving without fatigue: Joyful in giving, without knowing fatigue. Regarding the initial text, it can be divided into two parts: first, distinguishing greed and ignorance; second, distinguishing anger. This is the first part. 'Those who do not recognize good and evil' is a general statement, referring to the majority of people who are greedy and insatiable. 'Greed' is wanting to obtain the wealth of others, 'stinginess' is being reluctant to part with one's own possessions. The *Sarvastivada Vinaya* says that there was a *bhikshu* (monk) practicing meditation by a pond. The dragon of the pond, respecting his virtue, coiled around him with its body. The *bhikshu*, feeling disgusted, wanted the dragon to leave, so he used a skillful means to speak a *gatha* (verse), asking the dragon for a jewel: 'The radiant *mani* jewel (wish-fulfilling jewel), adorns your body with necklaces. If you can give it to me, you are called a good friend.' The dragon, being stingy and unwilling to give, also replied with a *gatha*: 'I love the *mani* jewel more than your *bhikshu* body. I will never give it to you, let you not be friendly with me.' The Buddha then spoke a *gatha* about this matter: 'Greedy people are disliked, frequent begging harms friendships. The *bhikshu* begged for the dragon's jewel, and once gone, never returned.' Therefore, it is known that greed and stinginess can lose relatives and friends. The *Sutra of the Heavenly Question* says: 'Stinginess abandons relatives and friends,' which is the meaning of this. Furthermore, due to cherishing and being stingy, one does not practice giving. Also, due to greed, one only wants to obtain the wealth of others. Such a person, in their place of birth, will be poor and destitute, without parents, without a wife, without a son, without good teachers, without relatives and friends. Furthermore, the fourth volume of the *Huayan Treatise* says: The wise and holy say that greed and jealousy are the most painful instruments. Upon seeing beggars, their hearts become troubled and defiled. In the moment of trouble and defilement, they will do base and ignorant things, planting the root of poverty because of stinginess and not giving. Furthermore, the first *Compendium of Determinations* says: Taking the love of the Three Realms as its essence, and generating various sufferings as its function. Those who do not understand giving do not understand the cause of doing good; and those who do not understand the result of giving do not understand that the cause of doing good can bring about the result of good. Those who are ignorant and without wisdom show what was said earlier, 'not recognizing good and evil.' Because of ignorance and lack of wisdom, they do not recognize good and evil. The *Compendium of Determinations* says: Ignorance is *avidya* (lack of knowledge). *Avidya* takes the lack of wisdom in the Three Realms as its essence, and taking impure arising without reliance as its function. Those who lack the root of faith show what was said earlier, 'not knowing giving and the result of giving.' Those who do not believe, the *Compendium* says: refers to ignorant people who, regarding various good dharmas, cannot bear to believe in their hearts, taking an impure heart without hope as its essence, and taking laziness as its basis. Those who gather wealth, cherish and are stingy, and do not want to share with others show what was said earlier, 'greedy and insatiable.' --------------------------------------------------------------------------------
Chinese
经。此等众生至如割身肉 二辩瞋恚设不获已而行施时。谓诸有力强逼令施如割身肉深生痛惜。 经。复有无量至及余乞人 二不济亲姻悭者。杂集云。耽着利养于资生具贪以一分以吝为体。不舍所依为业。不舍者由悭吝故非所用。具亦恒积聚。谓自身不受用。不济亲属及来乞者。 经。此等众生至畜生道 三乘业受生 问人间命终生饿鬼道者有何相貌。答大威德陀罗尼经第二卷云。其人临终有十种相。一转舌向上及舐下唇。二身体热恼求欲得水。三论说饮食而但口张。四眼目青色如孔雀顶。五瞳人干燥。六故粪失尿。七右脚先冷。八口言烧我。九右手作拳。十如是悭贪诸遍患故。不舍施故而取命终生饿鬼道中。问生畜生道有何相貌。答彼经中说有五种相。一于妻子所爱心所牵。二手足指等悉皆卷缩。三腹上行出。四作白羊鸣。五口中沫出。临命终时。此五相现。当知决定生畜生道 问造何业故生二趣中。答以悭贪故生饿鬼中。以愚痴故生畜生中 问何故不生地狱中。答不起重瞋损恼他故不生地狱中。 经。由昔人间至暂得现前 四闻名往救。谓昔在人间曾得暂闻药师佛号。后遇恶友造无施业。虽生恶趣由同佛名种子力故。还得忆念药师如来。 经。即于至人道 五咸蒙愿遂由念佛 现代汉语译本 经：这些众生，乃至如同割下自身的肉一般。（二、辩论瞋恚，即使在不得已的情况下才行布施时。）指的是那些有权势的人强迫他们布施，就像割下自身的肉一样，内心深感痛苦和惋惜。 经：又有无量（众生），乃至以及其余乞讨之人。（二、不救济亲属，吝啬之人。）《杂集论》中说：‘贪恋利养，对于资生之物贪得无厌，以吝啬为本质。不舍弃所拥有的东西为行为。’不舍弃的原因是由于吝啬，所以不使用。财物也总是积聚起来。指的是自身不享用，也不救济亲属以及前来乞讨的人。 经：这些众生，乃至畜生道。（三、乘业受生）问：人间命终后，生到饿鬼道中的人，有什么样的相貌？答：《大威德陀罗尼经》第二卷中说：‘这种人临终时有十种相貌。一、舌头反卷向上，并且舔舐下唇。二、身体发热烦恼，想要得到水。三、口中说着饮食，但是只是张着嘴。四、眼睛呈现青色，如同孔雀的头顶。五、瞳孔干燥。六、大小便失禁。七、右脚先变冷。八、口中说着烧我。九、右手握成拳头。十、像这样因为悭贪等各种病患，不肯布施，因此而死去，生到饿鬼道中。’问：生到畜生道中，有什么样的相貌？答：那部经中说有五种相貌。一、对于妻子儿女产生强烈的爱恋之心。二、手脚指头等全部都卷缩起来。三、肚子朝上行走。四、发出像白羊一样的叫声。五、口中流出泡沫。临命终时，这五种相貌显现，应当知道必定会生到畜生道中。’问：造了什么样的业，会生到这两种趣道中？答：因为悭贪的缘故，会生到饿鬼道中。因为愚痴的缘故，会生到畜生道中。’问：为什么不会生到地狱道中？答：因为没有生起严重的瞋恨心去损害恼害他人，所以不会生到地狱道中。 经：由于过去在人间，乃至暂时得以显现。（四、闻名往救）指的是过去在人间曾经暂时听到过药师佛（Bhaisajyaguru）的名号。后来遇到恶友，造作不布施的恶业。虽然生到恶趣之中，由于曾经听闻佛号的种子力量，还能够忆念起药师如来（Tathagata Bhaisajyaguru）。 经：立即（解脱），乃至人道。（五、咸蒙愿遂，由念佛）
English
English version Sutra: These sentient beings, even to the point of cutting off their own flesh. (2. Arguing with anger, even when giving alms is unavoidable.) This refers to those who are forced to give alms by powerful people, as if cutting off their own flesh, feeling deep pain and regret. Sutra: And countless (sentient beings), even to the point of other beggars. (2. Not helping relatives, stingy people.) The *Abhidharmasamuccaya* says: 'Attached to profit and offerings, greedy for the means of livelihood, with stinginess as its essence. Not giving up what one possesses is its action.' The reason for not giving up is due to stinginess, so it is not used. Possessions are also always accumulated. This refers to not enjoying them oneself, nor helping relatives and those who come to beg. Sutra: These sentient beings, even to the animal realm. (3. Rebirth according to karma) Question: What are the characteristics of a person who dies in the human realm and is reborn in the preta (hungry ghost) realm? Answer: The second volume of the *Mahabala-nama-dharani* says: 'Such a person has ten characteristics at the time of death. 1. The tongue turns upwards and licks the lower lip. 2. The body is hot and troubled, seeking water. 3. Speaking of food and drink, but only opening the mouth. 4. The eyes are blue, like the crest of a peacock. 5. The pupils are dry. 6. Incontinence of feces and urine. 7. The right foot becomes cold first. 8. Saying 'Burn me'. 9. The right hand makes a fist. 10. Like this, due to various ailments such as stinginess, not willing to give alms, therefore dying and being born in the preta realm.' Question: What are the characteristics of being born in the animal realm? Answer: That sutra says there are five characteristics. 1. A strong attachment to wife and children. 2. The fingers and toes are all curled up. 3. Walking on the abdomen. 4. Making a sound like a white sheep. 5. Foam coming out of the mouth. At the time of death, these five characteristics appear, and it should be known that one will definitely be born in the animal realm.' Question: What kind of karma leads to rebirth in these two realms? Answer: Due to stinginess, one is born in the preta realm. Due to ignorance, one is born in the animal realm.' Question: Why not be born in the hell realm? Answer: Because one does not generate severe anger to harm others, one is not born in the hell realm. Sutra: Because in the past in the human realm, even temporarily able to appear. (4. Hearing the name and going to rescue) This refers to having temporarily heard the name of Bhaisajyaguru (Medicine Buddha) in the past in the human realm. Later, encountering evil friends and creating the evil karma of not giving alms. Although born in an evil realm, due to the power of the seed of having heard the Buddha's name, one is still able to remember Tathagata Bhaisajyaguru (Thus Come One Medicine Buddha). Sutra: Immediately (liberated), even to the human realm. (5. All receive their wishes fulfilled, by reciting the Buddha) --------------------------------------------------------------------------------
Chinese
力故便舍恶趣生天人中 问暂念佛名有何胜利乃拔如是鬼畜重殃。答那先比丘经说。如人在世百年为恶。临命终时闻佛名者。如放小石水中即没。若持大石置于船上即浮不没。虽一生作恶。以一时中闻佛名故尚不受苦。况当专念更复受彼饿鬼畜生。 经。得宿命智至况余财物 六好惠无疲。宿命有三。一修得。二报得。三业得。依四根本定发得者名为修得。余二易了。又智论第五云。本事常忆念日月年岁乃至胎中。及过去世一世乃至百千万亿世。大罗汉辟支知八万大劫。大菩萨及佛知无量劫名宿命智通。好行惠施者。大庄严论第二卷说。能好展手施者。此手名严胜。受者能缩手。严胜复遇彼若人言施与。是语价难量。受者言我足难量复遇彼悉能舍者。杂集第一云。依止正杂染无怯虑故。最后证得心无功用住性。以头施者如报恩经第五卷说。大光明王等。因施者如彼经说。忍辱太子等手足血肉身。分施者如智度论第十二云。月光太子等问。檀有何等利益。乃至头目手足血肉身分皆与求者。答智度论十一云。檀为宝藏。常随逐人。檀为破苦。能与人乐。檀为善御。开示天道。檀为善府。能摄善人。檀为安隐。临命终时心不怖畏。檀为慈分。能济一切檀为大将。能伏悭敌。檀为妙果。天人所爱。檀为净道。贤圣所游。 现代汉语译本 因念佛的力量，就能舍离恶趣，转生到天界或人间。问：只是短暂地念诵佛的名号，有什么样的殊胜利益，能够拔除如此深重的鬼道和畜生道的罪业？答：《那先比丘经》中说，如果有人在世一百年都作恶，但临命终时听到佛的名号，就好像把小石头放入水中，立刻沉没；如果把大石头放在船上，就能浮起而不沉没。这个人虽然一生作恶，但因为在临终时听闻佛的名号，尚且不会受苦，更何况是专心念佛的人，又怎么会再堕入饿鬼和畜生道呢？ 经文说：‘获得宿命智，更何况是其余的财物。’乐于布施，永不疲倦。宿命有三种：一是修得，二是报得，三是业得。依靠四根本定而发起的宿命智，称为修得。其余两种很容易理解。另外，《智度论》第五卷中说，能够经常忆念过去的事情，包括日月年岁，乃至在母胎中的经历，以及过去世的一世乃至百千万亿世。大阿罗汉和辟支佛能够知道八万大劫的事情，大菩萨和佛能够知道无量劫的事情，这被称为宿命智通。乐于行布施的人，《大庄严论》第二卷中说，能够乐于伸出手来布施的人，这只手被称为‘严胜’。接受布施的人如果吝啬收手，那么‘严胜’就难以遇到。如果有人说要布施，这句话的价值难以衡量。接受布施的人说‘我满足了’，也难以遇到那些能够完全舍弃的人。《杂集论》第一卷中说，因为依止正确的修行，没有怯懦的顾虑，最终能够证得心无功用住的自性。以头布施的例子，如《报恩经》第五卷中所说的大光明王等。因为布施的例子，如该经所说的忍辱太子等。以手足血肉身体布施的例子，如《智度论》第十二卷中所说的月光太子等。问：布施有什么样的利益，乃至将头目手足血肉身体都布施给他人？答：《智度论》第十一卷中说，布施是宝藏，常常跟随人。布施能够破除痛苦，能够给人带来快乐。布施是好的引导，能够开示通往天界的道路。布施是好的府库，能够摄受善良的人。布施是安稳，临命终时心中不会恐惧。布施是慈悲的一部分，能够救济一切众生。布施是大将，能够降伏悭吝的敌人。布施是美妙的果实，为天人和人所喜爱。布施是清净的道路，贤圣之人所游历。