Chinese
大正藏第 85 册 No. 2821 诸经要略文 No. 2821 诸经要略文 尊婆须蜜经说。若为亡人设斋众僧行食遍。即为亡人下食。若不作者亡人不得食吃。 地狱宝即经说。斋家行食未遍出众生食者。入截舌地狱。罪福决定经云。伽叶论说。两愿一处者。死作两头蛇递相教示。大乘庄严论说。斋家佛盘上一颗一粒不许俗人。食食者得饿鬼报。亦云。通与虫鸟吃。入佛境界经说。若人食圣僧槃上食者。得无量罪。亦云。通与守护伽蓝人及与虫鸟吃。决定毗尼经说。应是斋家不问大小供养。佛盘上食不得食。上座应如法处分。若不尔者得无量罪。问曰。购赎得否准罪福决定经。佛且不求科故无人堪。上座教云。献佛及僧行之则得无犯。若不尔者千劫万劫堕大地狱。师若不教亦招前殃。纵得人身九百万岁在下贱中。生曰。藏经云。宁可一日然九百头牛莫说三宝师僧长短。其罪甚。宝集经不空过。略说七。善提分亦名七宝泉。亦名七圣财。 蛤听法得生天缘。出善见律毗婆抄要略。昔佛在世到胆婆国迦罗池边。为众说法。彼池中有一蛤。闻佛池边说法之声。即从池出入草根下听佛说法。时有一人持杖放牛见佛在座为众说法。即往佛所欲听闻故以杖刺地。误着蛤头。即命 现代汉语译本 大藏经第 85 册 No. 2821 诸经要略文 No. 2821 诸经要略文 《尊婆须蜜经》说：‘如果为了亡者设置斋饭，众僧行食完毕，就等于为亡者送去了食物。如果不这样做，亡者就无法吃到食物。’ 《地狱宝即经》说：‘斋家在行食未完毕时，就拿出食物给众生吃，会堕入截舌地狱。’《罪福决定经》说，《伽叶论》中说：‘两个愿望在同一个地方，死后会变成两头蛇，互相教导。’《大乘庄严论》说：‘斋家佛盘上的一颗一粒，都不允许俗人食用，食用者会得到饿鬼的报应。’也说：‘可以分给虫鸟吃。’《入佛境界经》说：‘如果有人食用圣僧盘上的食物，会得到无量的罪过。’也说：‘可以分给守护伽蓝（Galan，寺院）的人以及虫鸟吃。’《决定毗尼经》说：‘应该是斋家不分大小供养，佛盘上的食物都不得食用。上座（寺院中地位较高者）应该如法处置。如果不这样，会得到无量的罪过。’问：‘购买赎回可以吗？’按照《罪福决定经》，佛且不追究，所以没有人能胜任。上座教导说：‘献给佛和僧人，实行就可以没有过错。’如果不这样，千劫万劫都会堕入大地狱。师父如果不教导，也会招致之前的灾殃。纵然得到人身，九百万岁也会在**中。’说：‘藏经云：宁可一天烧掉九百头牛，也不要说三宝（Sanbao，佛、法、僧）师僧的长短。’其罪过非常严重。《宝集经》不空过。简略地说七。善提分也叫七宝泉，也叫七圣财。 蛤蟆听法得到生天的因缘。出自《善见律毗婆抄要略》。过去佛在世时，到达胆婆国迦罗池边，为大众说法。池中有一只蛤蟆，听到佛在池边说法的声音，就从池中出来，到草根下听佛说法。当时有一个人拿着杖放牛，看见佛在座上为大众说法，就到佛那里想听闻佛法，用杖刺地，误刺中了蛤蟆的头，蛤蟆立刻死去。
English
English version Taisho Tripitaka Volume 85, No. 2821, Excerpts from Various Sutras No. 2821 Excerpts from Various Sutras The *Zun Po Su Mi Jing* (Sutra of Venerable Subhuti) says: 'If a vegetarian feast is set up for the deceased, and the Sangha (Sangha, monastic community) finishes eating, it is equivalent to sending food to the deceased. If this is not done, the deceased will not be able to eat.' The *Di Yu Bao Ji Jing* (Sutra of the Precious Collection of Hell) says: 'If the host of the vegetarian feast offers food to sentient beings before the Sangha has finished eating, they will fall into the Hell of Severed Tongues.' The *Zui Fu Jue Ding Jing* (Sutra on the Decisive Nature of Karma) says, the *Jia Ye Lun* (Treatise of Kasyapa) states: 'Two vows in one place will result in rebirth as a two-headed snake, teaching each other.' The *Da Cheng Zhuang Yan Lun* (Treatise on the Ornament of the Great Vehicle) says: 'Not a single grain of food on the Buddha's plate at the vegetarian feast is allowed for laypeople to eat; those who eat it will receive the retribution of a hungry ghost.' It also says: 'It can be shared with insects and birds.' The *Ru Fo Jing Jie Jing* (Sutra on Entering the Realm of the Buddha) says: 'If someone eats food from the plate of the holy Sangha, they will incur immeasurable sins.' It also says: 'It can be shared with those who guard the Galan (Galan, monastery), as well as insects and birds.' The *Jue Ding Pi Ni Jing* (Sutra on Decisive Vinaya) says: 'Regardless of the size of the offering, food from the Buddha's plate should not be eaten. The senior monk (senior monk in the monastery) should dispose of it according to the Dharma. If not, immeasurable sins will be incurred.' Question: 'Is it permissible to redeem it?' According to the *Zui Fu Jue Ding Jing* (Sutra on the Decisive Nature of Karma), the Buddha does not pursue the matter, so no one is qualified. The senior monk teaches: 'Offering it to the Buddha and the Sangha and practicing it will be without fault.' If not, one will fall into the great hell for thousands of kalpas (kalpas, eons). If the teacher does not teach this, they will also incur the previous calamity. Even if one obtains a human body, they will spend nine million years in **.' It says: 'The *Cang Jing* (Tripitaka) says: 'Rather burn nine hundred cows in a day than speak ill of the Three Jewels (Sanbao, Buddha, Dharma, Sangha), teachers, and monks.' The sin is extremely severe. The *Bao Ji Jing* (Ratnakuta Sutra) is not in vain. Briefly speaking, seven. Shantideva's share is also called the Seven Treasure Spring, also called the Seven Holy Wealths. A frog hearing the Dharma gains the cause for rebirth in heaven. From the *Shan Jian Lu Pi Po Chao Yao Lue* (Essentials of the Vinaya-Vibhasa of Good Vision). In the past, when the Buddha was in the world, he arrived at the edge of the Kalara Pool in the country of Dambha and preached the Dharma to the assembly. There was a frog in the pool who heard the sound of the Buddha preaching the Dharma by the pool, so it came out of the pool and went under the roots of the grass to listen to the Buddha preaching the Dharma. At that time, a person holding a staff and herding cattle saw the Buddha sitting on the seat preaching the Dharma to the assembly, so he went to the Buddha wanting to hear the Dharma, and struck the ground with his staff, accidentally hitting the frog's head, and the frog immediately died. --------------------------------------------------------------------------------
Chinese
终生忉利天。以福报故宫殿纵广十二由旬。与诸天女娱乐受乐。生天已为听法故得须陀洹果。 鸟闻比丘诵经得生天缘。出贤愚经 昔佛在世时有比丘林中诵经。音声雅好。有一鸟闻法。在树而听。时有猎师所射。命终生忉利天。面貌端政无有伦比。自识宿命。知因比丘见经听法得生此中。即持天花到比丘所。礼敬问讯。以天花香供养比丘。比丘且问知其委由。即命令座为其说法得须陀洹果。既得果已还归天上。禽兽听法尚获宿报无量无边。岂况于人信心听法宁无善根。 鹦鹉闻说四谛得生天缘。出贤愚经。昔佛在世时。舍卫国中须长者信敬佛法。为僧坛越众僧所须一切供给。须达家中有二鹦鹉。一名律捉。二名赊律提。禀性点慧解人言语。比丘见来先报家内令出丞迎。阿难后时到长者家见鸟聪明。为说四谛苦集灭道。门前有树。二鸟闻法飞向树上。欢喜诵持夜在树宿野狸所食。缘此善根生四王天忉利天等。如是七返受天已毕。来生人中出家修道得壁支佛果。一名昙摩。二名修昙摩。 谨检大小乘经。食胡䕑菜得恶趣报。大顺经云。食此菜者所生之处不得闻经佛法。华报经云。食此菜者生生之处不睹诸佛被八增疾。天畔经云。若误食此菜不生悔。长劫处阿鼻地狱无有出期。若故食者不通忏悔。大集 现代汉语译本 终生于忉利天（Trayastrimsa，佛教欲界六天之一）。因其福报，宫殿纵横十二由旬（Yojana，古印度长度单位）。与诸天女一同享乐。往生天界后，为了听闻佛法，证得须陀洹果（Srotapanna，小乘佛教四果中的初果）。 鸟因听比丘诵经而得生天之缘。《贤愚经》记载：过去佛陀在世时，有位比丘在树林中诵经，声音优美动听。一只鸟听到诵经声，便停在树上聆听。当时，有猎人射箭，鸟被射中身亡，转生到忉利天。其容貌端正，举世无双。他能回忆起前世的经历，知道是因为听比丘诵经才得以转生到这里。于是，他手持天花来到比丘处，恭敬地顶礼问候，并用天花供养比丘。比丘询问后得知事情的详细经过，便请他入座，为他说法，使其证得须陀洹果。证果后，他便返回天界。禽兽听闻佛法尚且能获得如此殊胜的果报，何况是具有信心的人听闻佛法，又怎会没有善根呢？ 鹦鹉因听闻四谛（Four Noble Truths，佛教基本教义）而得生天之缘。《贤愚经》记载：过去佛陀在世时，舍卫国（Sravasti，古印度城市）的须达长者（Sudatta，给孤独长者）对佛法非常虔诚，为僧团提供一切所需。须达家中养了两只鹦鹉，一只名叫律捉，另一只名叫赊律提。它们天性聪慧，能听懂人话。比丘来访时，它们会先向家中报信，让家人出来迎接。后来，阿难（Ananda，佛陀十大弟子之一）到长者家时，见鹦鹉非常聪明，便为它们宣讲四谛——苦、集、灭、道。门前有棵树，两只鹦鹉听闻佛法后，飞到树上，欢喜地诵念。晚上，它们在树上过夜时，被野狸吃掉了。凭借此善根，它们转生到四王天（Caturmaharajika，佛教欲界六天之一）、忉利天等。如此往复七次，天福享尽后，转生到人间出家修行，证得辟支佛果（Pratyekabuddha，又称独觉佛）。一只名叫昙摩，另一只名叫修昙摩。 仔细查阅大小乘经典，食用胡荽（Coriander）菜会得到恶趣的果报。《大顺经》中说，食用此菜的人，所生之处无法听闻佛经佛法。《华报经》中说，食用此菜的人，生生世世都见不到诸佛，并会遭受八种疾病的困扰。《天畔经》中说，如果误食此菜而不生忏悔之心，将会在阿鼻地狱（Avici，佛教八大地狱中最苦之处）中遭受长劫的苦难，没有出离之期。如果明知故犯，则无法忏悔。《大集经》
English
English version He was born in Trayastrimsa (one of the six heavens of desire in Buddhism) for his entire life. Due to his blessings, his palace was twelve yojanas (an ancient Indian unit of length) in length and breadth. He enjoyed pleasures with the heavenly maidens. After being born in heaven, he attained the Srotapanna fruit (the first fruit of the four fruits in Hinayana Buddhism) in order to listen to the Dharma. A bird was born in heaven because it heard a Bhikkhu reciting scriptures. The Sutra of the Wise and Foolish relates: In the past, when the Buddha was in the world, there was a Bhikkhu reciting scriptures in a forest. His voice was elegant and pleasant. A bird heard the Dharma and listened on a tree. At that time, a hunter shot it. It died and was born in Trayastrimsa. Its face was dignified and unparalleled. It recognized its past life and knew that it was born here because it saw the scriptures and heard the Dharma from the Bhikkhu. So, it took heavenly flowers to the Bhikkhu, respectfully bowed and greeted him, and offered the Bhikkhu heavenly flowers and incense. The Bhikkhu asked him about the details. He then ordered a seat for him and spoke the Dharma for him, enabling him to attain the Srotapanna fruit. After attaining the fruit, he returned to heaven. Even birds and beasts can obtain such immeasurable rewards for listening to the Dharma. How much more so will people who listen to the Dharma with faith not have good roots? A parrot was born in heaven because it heard the Four Noble Truths (the basic teachings of Buddhism). The Sutra of the Wise and Foolish relates: In the past, when the Buddha was in the world, the elder Sudatta (Anathapindika) in Sravasti (an ancient Indian city) had faith and reverence for the Buddha's Dharma. He provided all the needs of the Sangha. There were two parrots in Sudatta's house, one named Luta and the other named Saravati. They were intelligent by nature and understood human language. When a Bhikkhu came, they would first inform the family to come out and greet him. Later, when Ananda (one of the Buddha's ten great disciples) came to the elder's house, he saw that the birds were very intelligent, so he explained the Four Noble Truths—suffering, accumulation, extinction, and the path—to them. There was a tree in front of the door. After hearing the Dharma, the two birds flew to the tree and joyfully recited it. At night, they were eaten by a wild fox while sleeping in the tree. Because of this good root, they were born in the Caturmaharajika Heaven (one of the six heavens of desire in Buddhism), Trayastrimsa Heaven, etc. After receiving heavenly rewards seven times, they were born in the human world, left home to cultivate the Way, and attained the Pratyekabuddha fruit (also known as a solitary Buddha). One was named Dhamma, and the other was named Sudhamma. Carefully examining the Mahayana and Hinayana scriptures, eating coriander (Coriander) vegetables will result in retribution in the evil realms. The Great Compliance Sutra says that those who eat this vegetable will not be able to hear the Buddha's scriptures and Dharma wherever they are born. The Flower Reward Sutra says that those who eat this vegetable will not see the Buddhas in every life and will suffer from eight kinds of diseases. The Heavenly Shore Sutra says that if one mistakenly eats this vegetable and does not repent, one will suffer kalpas of suffering in Avici Hell (the most painful of the eight great hells in Buddhism) without any hope of escape. If one knowingly eats it, there is no way to repent. The Great Collection Sutra --------------------------------------------------------------------------------
Chinese
经云。此菜者是天魔波旬变身作千年媚狐尿处因生此菜。食者能灭道。设今生不诸经典来生决定。能厌圣教作外道一阐提。世间一切罪极不过五逆盗常住物。此不通忏悔。若对吃胡䕑人五逆盗常住僧物人吾即能救。吃胡䕑菜人自业深重厚吾不能救也。菩萨戒经中兰葱是也。食者结业罪。龙树论云。若人食胡䕑入佛塔中堕大地狱。具足十劫受大极苦花报。作秽粪中经无量劫。五明论云。食此菜者令人散乱失于正定。鬼神得便多非命所堕无间狱。尊者婆须蜜识其弟子婆眉多言。汝宜护正法道引群生。便佛种不断乃真出家。汝当勤精进。将来无食胡䕑五辛酒肉。则十重戒自然清净现世证果。若人食胡䕑菜者。纵斋戒具足死堕守厕中。神中功令断之。 劝僧以俗守岩坛 莫吃胡䕑触佛颜 萨埵投岸由自辨 菜中间择有何难 修四正勤。一恶法未生方便令不生。二恶法已生方便令除断。三善法未生方便令生。四善法已生方便令增长。恶从心出还从心灭。善从心生还从心长。当勤心观察此四种法。 修四无量心。一修慈心。念一切众生欲与其乐。思惟作无量衣食等物施与众生怨亲平等。皆以土乐是名修慈。二修悲心。念一切众生欲拔其苦。此名修悲心。三修喜心。念一切众生。若修善者我悉赞善。若造恶者 现代汉语译本： 经中说：这种菜是天魔波旬（Mara Papiyas，佛教中的欲界第六天之魔王）变身成千年媚狐，在其排尿之处生长出来的。食用这种菜会断灭修道的机会。即使今生没有读诵经典，来生也必定会厌恶圣教，成为外道一阐提（Icchantika，断善根的人）。世间一切罪恶，最严重的也不过是五逆罪（matricide, patricide, arhat-slaying, causing schism in the Sangha, and shedding the blood of a Buddha）、盗取常住物（Sanghika property，寺院的公共财产）。这些罪过尚且可以通过忏悔来消除。如果面对吃胡䕑（garlic，大蒜）的人，或者犯下五逆罪、盗取常住僧物的人，我还可以救度。但吃胡䕑菜的人，因为其自身业障深重，我也没有办法救度。菩萨戒经中所说的兰葱（onions，洋葱）也是如此。食用这些东西会结下罪业。龙树菩萨（Nagarjuna，大乘佛教的重要思想家）的论著中说：如果有人吃了胡䕑进入佛塔，会堕入大地狱，经历十劫的巨大痛苦，死后转生到污秽的粪便中，经历无量劫。五明论中说：食用这种菜会使人散乱，失去正定，鬼神容易趁虚而入，导致非正常死亡，堕入无间地狱。尊者婆须蜜（Vasumitra，佛教论师）告诫他的弟子婆眉多（Brahmaitra）：你应该守护正法，引导众生，使佛种不断绝，这才是真正的出家。你应该勤奋精进，将来不要食用胡䕑、五辛（garlic, onions, leeks, chives, and shallots，蒜、葱、韭菜、藠头和兴渠）、酒肉，这样十重戒（ten major precepts，比丘、比丘尼所受的十条根本戒律）自然清净，现世就能证得果位。如果有人吃了胡䕑菜，即使斋戒具足，死后也会堕落到守厕所的神中，使其功德断绝。 劝告僧人以世俗的戒律守护岩石上的道场，不要吃胡䕑来触犯佛的尊颜。菩萨能够自己辨别，选择菜蔬难道有什么困难？ 修四正勤（four right efforts）：一、对于未生的恶法，想方设法使它不产生。二、对于已生的恶法，想方设法使它断除。三、对于未生的善法，想方设法使它产生。四、对于已生的善法，想方设法使它增长。恶从心中产生，也从心中灭除。善从心中产生，也从心中增长。应当勤奋地观察这四种法。 修四无量心（four immeasurables）：一、修慈心（loving-kindness）。想着一切众生，想要给予他们快乐。思惟着制造无量的衣食等物，施与众生，对怨亲平等对待，都让他们快乐，这叫做修慈。二、修悲心（compassion）。想着一切众生，想要拔除他们的痛苦。这叫做修悲心。三、修喜心（sympathetic joy）。想着一切众生，如果他们修习善法，我就赞叹他们的善行；如果他们造作恶业，