第四 대품大品
4.1 안발살잡랍귀사安拔薩卡拉鬼事 Ambasakkhara Sutta
1. 跋耆毘舍離 城中離車王 安跋薩卡拉 於城外見餓鬼 其處而問彼：
2. 此人無牀座 世間所皆無 不進亦不退 著物飲食物 待僕彼皆無
3. 見聞之親友 又因之此人 無施惠前世 彼等不能見 此人人所棄
4. 墮入惡趣者 不能有親友 皆知無食物 諸友皆遠離 若不墮落者 諸友皆來集
5. 食物極缺乏 身體污且破 如同結露珠 今明生命消
6. 如是造惡業 殘酷陷不運 皮皺曼達杭 以是穿其骨 汝由何因緣？藥叉！生命謂重要
7. 此我親友者 我回憶前生 不持同情念 地獄受惡法 國王！勿使惡行法 擴展至地獄
8. 離車王！此世已死者 此人為惡業 七突起地獄 苦惱實可怖 身處多酷熱 可怖而身受
9. 有幾多美德 比起地獄苦 於此木橛杭 不墮此地獄 可怕苦難堪
10. 我今說此言 眾生受此苦 此等諸眾生 聞者將捨離 若此業現前 是故我不語 生命之終局 我亦無能力
11. 我解汝之意 他事欲相問 若得汝許可 以問不可怒
12. 汝與我有約 不語不愉快 彼此有互信 汝云所欲言 汝問所欲問 汝可對我問
13. 我以自目見 一切為有信 見彼我亦信 藥叉！汝為我助力
14. 汝與我有約 約束為真實 汝聞我說法 汝心得滿足 我等理解善 亦有惡心者 有願聞法者 亦有不聞者
15. 我語我所知 白馬飾我乘 杭結汝前去 此乘美驚人 如何業應果？
16. 毘舍離之城 泥土路艱澀 我此一香木 路進以為橋 置難涉地中
17. 橋停此路上 渡我與他人 此乘美驚人 其業之應果
18. 其姿十方輝 其香十方漾 汝具藥叉力 持有大神力 身為裸體者 緣何業應果？
19. 無怒有善心 溫和語近人 依此業應果 姿如神常輝
20. 我見住法者 名望我心喜 依此業應果 如神漾十方
21. 與友浴淺流 來伴於乾地 據側其衣服 我等興惡念 而於與遊戲 依此我裸體 為不幸運命
22. 身為遊樂人 有此業應果 身不為遊樂 應得如何果？
23. 身口不淨人 四體分裂後 無疑趣地獄
24. 後世思善趣 慈悲喜布施 四體分裂後 無疑生善趣
25. 善惡業應果 我等確應知 見何應起信 誰為我信者
26. 善惡業應果 見聞應生信 善惡兩不存 有眾生可往 善趣惡趣耶？
27. 於此人間界 若無善惡業 人無貴賤身 眾生往何趣
28. 無論是何人 人間行善惡 依此眾生趣 善趣或惡趣 於人間界者 即有貴賤身
29. 善惡二業果 感受樂與苦 善能為節制 即得樂受果 快樂受如神 不知二業果 愚人受業苦
30. 諸業為自作 我不行布施 沙門婆羅門 我不獻飲食 衣服與臥具 依此業應果 不幸成裸體
31. 藥叉！汝有何方法 可以得衣服 語我因緣者 聞語可信因
32. 今有一比丘 伽比他迦名 彼修靜慮者 具戒阿羅漢 解脫成無漏 自利淨諸根 其心成靜寂 達最上智見
33, 言辭親切易 快語言溫順 通達諸經典 清淨喜獨居 高貴住福田 值受人天施
34. 寂靜諸欲盡 無惱無貪欲 解脫離執著 無邪不利己 所有戲論盡 智勝達三明
35. 未知者見彼 不知彼之智 跋耆人見彼 以彼為摩尼 彼已盡諸欲 知彼我藥叉 彼於此世間 慈悲行善法
36. 汝向彼施衣 一對或兩對 彼若受此衣 可見我著衣
37. 王向何處行 可往沙門處？我今有疑問 對我將去疑
38. 此人勤精進 坐於猿遊境 諸神護圍繞 說法持正名 勇猛極精勤
39. 如是我等行 施衣予沙門 沙門著衣服 汝亦得著衣
40. 非時勿近出家者 善哉離車王 此乃非適法 是故適當時 其處獨坐見
41. 彼實如是云 而是行彼處 僕婢群圍繞 離車王近城 為過此雨期 而入自己家
42. 彼於適當時 家主為義務 得時為浴飲 衣服選八對 離車王者令 使僕為齎送
43. 彼行近其處 瞥見一沙門 心靜托鉢歸 寂然坐樹下
44. 健康而快適 近行居住處 彼作如是言：我住毘舍離 我是離車王 閣下人知我 安巴薩伽拉
45. 尊者！我來施與汝 八對美衣服 我以此目的 心悅來此處
46. 汝之居住所 遠離諸沙門 今見彼住居 衣鉢均已破
47. 人們以斧足 蹴落倒沙門 如是由汝害 達及諸沙門
48. 汝對布施事 一草亦不與 對於迷路人 從不為指示 奪取盲人杖 慳邪不自制
49. 汝今因何故 又依何所見 欲求於我等 為汝作分擔？尊者！我對汝所云 我皆予承認 害沙門婆羅門
50. 我等耽娛樂 又曾起惡心 尊者！如是諸惡行 我曾已皆為 犯罪我受苦 娛樂不完全
51. 年少幼兒童 而作裸體行 此為已過苦 亦無何意義
52. 腦裏存不淨 常見諸恐怖 尊者！我今後悔苦 以願為布施 尊者！為此藥叉事 受我八對衣
53. 汝今行布施 多人所稱讚 依此布施事 汝有無盡法 我受八對衣 為藥叉布施 我將施潤澤
54. 離車王淨口 八衣施長老 長老受其衣 藥叉見著衣
55. 良香薰良馬 美色麗裝飾 家僕共圍繞 藥叉得神力
56. 彼見心喜樂 彼成幸福貌 彼業應大果 應果現眼前
57. 近彼作是言：我將布施與 沙門婆羅門 我無物不與藥叉！汝救濟我者
58. 離車王！汝為我布施 布施非無益 我將為汝友 人間與非人
59. 凡是親友者 無論入何趣 皆為我之友 亦為神伴侶 我今合掌禮 再為彼等乞 藥叉！彼等欲見汝
60. 若汝無信心 慳吝心有罪 雖然得見我 不得與我語
61. 汝若敬愛法 專念行布施 沙門婆羅門 富有於慈悲 滿足彼等願 汝得見我身
62. 見此有幸者 汝得向彼語 速脫此之杭 與彼為友人 思此結杭因 彼此應為友
63. 速脫此之杭 細心行善法 彼由地獄出 他處受善業
64. 彼近比丘迦毘達伽 隨時分施食 彼自由口問 彼述其意義
65. 彼近問比丘 有福無惡心 聞所未聞法 依法為轉述 彼言聞法者 決定生善趣
66. 王受知其處 與非人交友 前往離車處 告彼群集言：
67. 諸士！杭結慘酷業 受罪受罰者 請聞我一言 切望達目的
68. 諸位！二十日之間 日夜受結苦 求生不可能 求死亦不得 今我被得許 我隨心所欲
69. 諸位！彼此速解脫 誰言成如是 如汝所知作 彼知如所思
70. 彼來近其處 速脫杭結者 言友勿恐懼 延彼受醫療
71. 彼等近比丘迦毘達伽 隨時分布施 近坐離車王 國王親口語 尋問諸方法
72. [結杭 ··· 乃至 ··· 不死] [六七、六八]
73. 依我以脫苦 而彼自行去 此為藥叉語 尊者以何法 彼等脫地獄
74. 尊者！若有可信因 原因向汝聞 此世業不亡 我等業不滅
75. 若彼行善法 晝夜無懈怠 得脫彼地獄 他處受善業
76. 知此為人間 我願亦受潤 尊者！教示我 賢人！決不墮地獄
77. 今汝歸依佛 歸依法與僧 汝持信心行 不破五學處
78. 汝速禁殺生 遠離不與取 勿酒勿妄語 己妻為滿足
79. 近此八支道 行此善樂根
80. 僧衣與團食 生活必需品 臥具及飲食 衣服並寢具
81. 淨意正施與 比丘具戒者 離貪多聞者 滿足己飲食 常福以長養
82. 如是正行業 晝夜無懈怠 汝將脫地獄 他處受善業
83. 我今歸依佛 歸依法與僧 我持有信心 不破五戒行
84. 我速離殺生 及離不與取 不酒不妄語 自妻以滿足
85. 近此八支道 以行善樂根 僧衣及團食 生活必需品 臥具並飲食 衣服與寢具
86. 比丘具戒者 離貪多聞者 我皆為布施 不疑信佛教
87. 如是毘舍離 數多優婆塞 乃至離車 王安扳薩卡拉 善心有信仰；行宗教義務 細心隨僧團
88. 杭結諸餓鬼 離病得自由 出家最上之 來迦比他迦 二達沙門果
89. 如是從善人 必有得大果 人人亦皆知 杭結第一果 安扳薩卡拉 亦得下級果
In the city of the Vajjian people named Vesali there was a Licchavi king named Ambasakkhara.
One day while he was outside of the city, he went to see a prisoner who was impaled on a sharp stake.
There, the king saw a ghost. The king questioned the ghost,
Ambasakkhara:
This person can neither sleep nor sit. He cannot even take a step backwards or forwards.
There are no clothes for him to wear or food to eat.
He previously had relatives and friends but now there is nobody to help him, as if he has been thrown away.
Friends will stay close to you when you are rich but abandon you when you are poor.
Having lost all of his possessions, now he is suffering with broken limbs and bleeding body.
His life is uncertain, like a dew drop about to fall.
He is about to die either today or tomorrow.
Seeing such an unfortunate being, why do you say
“May he live, may he live! Living is better than dying”?
Ghost:
Great King, when I recollected my past lives, I understood that he was my relative in a previous life.
I had compassion towards him thinking, “Do not let his bad karma drag him into hell.”
Great King, if he dies he will fall into a very hot, severe, and frightful hell named Sattussada.
This stake that he is on right now is countless times better than that terrible hell.
Now if he were to know about what I just said, he would be afraid and lose his life.
That is why I do not tell him about this.
Ambasakkhara:
I understand the situation that this person is in.
Now I want to know about another thing too.
Please give us permission to ask and do not get angry with me.
Ghost:
In the past, I had decided not to tell anyone who does not believe in karma about the ghost world.
But now, since you have some trust in me, I will answer reluctantly. Ask anything you wish.
King:
Friend, I can believe whatever I see with my eyes.
If I do not believe what I have seen with my eyes, then you can criticize me.
Ghost:
Please keep your promise. Now I will teach you the Dhamma.
Listen carefully with an open and happy mind.
Maybe you have heard the things I am about to say or maybe not, but I will tell everything I know.
King:
You have come here in a magnificent carriage pulled by white horses.
It is very amazing and beautiful. Of what deed is this the result?
Ghost:
When I was in the human world I lived in the city of Vesali.
One day there was a muddy area on a road.
I placed the skull of an ox on that muddy area so that others could easily pass stepping on it.
This was the good deed for which I have received this magnificent carriage.
King:
Friend, your body shines in all directions and the fragrance of your body spreads everywhere.
You have divine psychic power too, but you are fully naked. What is the reason for this?
Ghost:
In the human world, my heart was free from anger and filled with kindness.
I always talked to people with gentle speech. From this deed I gain my heavenly radiance.
When I saw people who were following the Dhamma, I admired them and congratulated them.
From this deed sweet fragrance spreads from my body.
One day, however, while my friends were bathing in a river,
I playfully took their clothes and hid them without any evil thoughts in my mind.
For this reason, I am now naked and I suffer.
The Buddha has taught that such will be the result if one commits a bad deed for fun.
He has also taught how serious the consequences will be for those who commit evil deeds with bad intentions.
Those people who commit bad deeds with bad intentions by body, speech, and mind will surely go to hell after death.
But those who are very generous and kind to others will surely go to heaven after death.
King:
Now you have explained about good and bad karma,
but how do I believe that there are results of good and bad deeds?
Having seen what, should I believe it? Who can convince me about this?
Ghost:
When you have seen or heard the results of karma, you should believe in it.
You must believe that this is the result of doing good and evil deeds.
Otherwise, if there were no results of good or bad actions,
why do some beings go to bad worlds and some to good worlds?
What is the reason that some beings are poor and some are rich?
Since living beings do good or bad deeds, they have happy or miserable existences and births in low or high classes.
I have now explained the actions that lead to happiness and the actions that lead to suffering.
Doers of good rejoice in heaven.
The fools who do not believe in the results of good and bad actions suffer in hell.
I have not done any meritorious deeds and there is nobody who will share their merits with me so that I can have clothes, houses, food and drink. For this reason I am suffering with a naked body.
King:
Is the any way for you to get clothing?
Tell me a way so that I can give you clothes.
I will believe in your words.
Ghost:
There is an Arahant monk named Kappinaka nearby.
He is very virtuous and restrained in senses.
His speech is very pleasant and he is a very skilled preacher.
He meditates and is free from all defilements.
He has become very calm and has realized the true nature of life.
He is very gentle, tranquil, free from desires, concentrated and very wise.
He has attained the triple knowledge.
He is worthy of offerings from gods and humans.
Not many people know about his achievements.
People cannot easily recognize him as an Arahant.
People in the Vajjian state call him a sage.
Powerful gods and yakkhas praise his qualities everywhere saying,
“The Arahant monk Kappinaka is a great sage, free of passion.”
Please go and meet that Bhante and offer him a pair or two of robes.
If he accepts them, and if you dedicate the merit to me, you will then see me with beautiful clothes.
King:
Where is that monk staying right now?
Will he help me get rid of my doubts and wrong views?
Ghost:
He is resting at the village of Kapinaccana surrounded by many gods.
He preaches the beautiful and excellent Dhamma which he practices very well.
King:
Yes, certainly I will go there right now and offer two robes and dedicate the merit to you.
Then I will see you with beautiful clothes.
Ghost:
Wait, you should find another time to visit him because it is not good to disturb his meditation.
King:
Yes I will find a better time.
Surrounded by servants, the king then left that place and returned to his palace in the city.
In the morning he bathed and ate his breakfast.
He chose eight pairs of clothes from his closet and had the servants carry them.
When the time was right, the king went to the place where the monk was.
The monk was very calm and tranquil, seated at the foot of a tree.
He had just returned from his morning alms round.
The king approached him, asked about his wellbeing, and further said,
King:
Venerable Bhante, I am a Licchavi king from the city of Vesali.
People know me as Ambasakkhara of the Licchavi clan.
Please sir, accept these eight pairs of clothes of mine.
I am offering these to you. I would be delighted if you accept them.
Monk:
Monks try to avoid your home. You break their bowls and even tear up their robes.
Your people kick and trip them so they fall on their heads.
These are the harassments that are caused by you and your people.
You have given nothing in charity nor have you shown the way to people who are lost.
You have even grabbed the stick from a blind person.
Being such a greedy and mean person, why are you here offering us robes?
King:
All that you have said about me is true, Bhante.
Yes, I have harassed monks, but I have only done these things for fun not with an evil mind.
But now I understand, even those deeds are very bad.
I know a ghost who committed an evil deed for fun now experiences suffering.
He is a good person, but he is completely naked. What a terrible thing that is.
Bhante, I saw that ghost and I felt very sorry for him.
For this reason I am now offering this gift.
Please accept these eight pairs of clothes, and may the merit also reach that ghost.
Monk:
Surely, generosity has been praised by the Supreme Buddha.
May generous people’s wealth increase further.
I will accept your clothes and may the ghost share in this merit.
The king washed his face and offered the eight pairs of clothes to the Arahant monk saying,
King:
May Bhante accept these! May I see the ghost wearing beautiful clothes!
The ghost appeared in front of the king.
The ghost was surrounded by many servants while sitting on a majestic pure-bred horse.
He had a beautiful body covered with the fragrance of sandalwood and wore beautiful clothes.
The king was amazed and delighted when he saw the ghost.
He saw with his own eyes the result of his offering.
The king approached the ghost and said,
King:
I will always give gifts to monks. Now there is nothing that I own that I cannot give.
You have helped me very much, my friend.
Ghost:
Great king, you have offered one of the four requisites—clothing.
It has been very fruitful. Even though I am a non-human and you are human, now we are talking together.
King:
Dear friend, I regard you as my relative, friend, god, and refuge.
Worshipping you, I plead: I would like to see you again.
Ghost:
Yes, it can be on one condition.
If one day you lose faith in the Dhamma, become very greedy,
and follow wrong views, you will not see me anymore.
Even if you see me, I will not talk to you.
But if you continuously develop respect for the Dhamma, practices generosity,
become very kind and helpful to others, and often donate to monks,
you will see me, and when I see you I will talk to you.
Great King, the reason we were able to become friends is because of that man on the stake.
So please, release that man as soon as possible.
If the man is quickly released, he may have a chance to live, to do lots of good deeds, and even to escape from hell.
Please go with that man to meet Kappinaka Bhante and offer food and drink.
He has to experience the result of another evil deed.
Ask the Bhante about this, Bhante will explain everything.
You should also listen to Bhante with the intention of understanding the Dhamma and not with a criticizing mind.
The king agreed with the ghost and promised to do as he said.
Then the king went to the council of ministers and asked,
King:
Gentlemen, listen to me please.
Do you remember that man who is dying on the stake?
It is true that he has done evil deeds.
We have already punished him. But he is loyal to the king.
It has been twenty nights since he has been tortured on the stake.
He is neither dead nor alive. Please give me the permission to release him.
Ministers:
Oh great King, you do not need to ask for permission from us.
We will agree with your decision. Soldiers, please release that man.
Quickly, the king went to the prisoner who was on the stake and released him.
The king told him not to be afraid. The king instructed his doctors to treat the man.
Once the man was cured and healthy,
the king took him to see the Arahant monk Kappinaka and they offered food and drink.
The king questioned the monk thus,
King:
This man was undergoing punishment on a stake for twenty nights.
He was very close to death. He had done evil deeds, but he was a loyal person to the king.
Bhante, having listened to the suggestions of a ghost, I have released him.
I learned that he would have been born in hell if he had died.
Please teach him the way to escape from hell.
We will listen to you trusting that you will tell us the truth.
Is it possible that the results of some bad karma will disappear without ripening?
Monk:
If he practices the Dhamma diligently both day and night, he will escape from hell.
But he will have to suffer the result of that bad karma somewhere else if he does not put an end to the round of rebirth.
King:
Bhante has answered the question that I asked about this man.
Now, please have pity on me too.
Very wise Bhante, teach me the Dhamma so that I also will escape from hell.
Monk:
You should take refuge in the Buddha, Dhamma, and Sangha at this very moment.
Have confidence in the Triple Gem, observe and keep the five precepts honestly.
Abstain from killing living beings right now, stop stealing,
do not take intoxicating drinks and drugs,
do not tell lies, and be satisfied with your own wife.
In this way, these eight factors
(taking refuge in the Triple Gem and observing the five precepts) will give you much happiness.
The disciples of the Supreme Buddha, the monks, are very virtuous,
desireless, have pure lives, and know much about the Dhamma.
Have a pleasant mind about them.
Offer them robes, food, drink, medicine, resting places, beds, and seats.
Daily, the merits from these offerings grow.
In this way, you should practice the Dhamma diligently both day and night and you will escape from hell.
But you will have to suffer the result of that bad karma somewhere else if you do not put an end to the round of rebirth.
King:
I will take refuge in the Buddha, Dhamma, and Sangha right now,
place confidence in the Triple Gem, and observe and keep the five precepts honestly.
I will stop killing living beings right now, will stop stealing,
will not take intoxicating drinks and drugs, will not tell lies, and will be satisfied with my own wife.
In this way, I observe these eight factors which lead to true happiness.
I will offer robes, food, drink, medicine, resting places, beds,
and seats to the community of monks, the Sangha, who have virtuous and pure lives.
In this way,
King Ambasakkhara of the Licchavi clan became a devoted lay disciple of the Supreme Buddha.
He started supporting monks carefully with a humble mind.
The prisoner who was on the stake recovered fully
and went to Kappinaka Arahant Bhante and became a monk under him.
Marvelously, both the king and the prisoner realized the Dhamma.
This is the benefit of associating with noble friends.
The friendship of people who know the Dhamma leads to very great results.
The prisoner who was on the stake and later became a monk eventually attained Arahantship and King Ambasakkhara became a Stream Entrant.
4.2 새리살가귀사塞里薩伽鬼事 Serissaka Sutta
[天宮事經第七之八四同]
A meeting took place between the deva Serissaka and some merchants.
Please listen to this good story they told.
There was a king named Payasi in the city of Setavya. He was reborn as an earth deva.
He lives happily in his mansion. That deva spoke to the merchants.
Deva:
Non-humans live in frightening forests and in deserts where there is little food, drink, and water.
Your journey through this desert is very hard.
You are about to die in the middle of this sandy place.
In this desert, there are no fruits, roots or any food or drink.
There is no way to make a fire. There is only dust and scorching sand.
This rough soil is like a scorched iron pot. It is like hell, without any happiness.
This place has been haunted by ghosts for a long time.
It seems that this land is under a curse of rishis. What are you seeking?
Why have you come here? Is it because of greed, or fear, or have you gotten lost?
Merchants:
Dear Deva, we are merchants from the cities of Magadha and Anga.
We travel with full carts to the cities of Sindhu and Sovira to earn money.
We could not stand the heat in the daytime.
So, looking for a comfortable place for ourselves and out of compassion for our bulls, we rushed here to this place.
We took the wrong road in the night.
We are lost and confused like blind men lost in a forest.
We do not know where to go. We are stuck in the middle of this desert.
Deva, we have not seen anything like your mansion before.
It is excellent. Because we have seen you, we are extremely happy.
It is as if we have regained our lives.
Deva:
People travel to lands on the other side of the oceans.
They travel through sandy deserts, over bridges made of canes and stakes,
and to many more difficult places just to earn money.
When you travel to different countries, what kind of things do you see and hear?
I would like to learn about those strange things.
Merchants:
Deva, we have never seen or heard about any happiness greater than yours.
Your happiness surpasses human happiness in every way.
No matter how long we stare, we will never see enough of your mansion.
There are pools in the sky with many white lotuses.
The surrounding area is filled with trees that do not stop bearing fruit.
Divine fragrance can be smelled everywhere.
Your mansion is supported by hundreds of pillars made of beryl,
crystals, corals, cat’s-eye, rubies, and brilliant jewels.
There are golden stages decorated with golden railings.
This mansion shines in gold and it is well designed with beautiful stairs.
It is extremely beautiful.
There is lots of food and drink inside.
Many goddesses play musical instruments and sing welcoming songs to entertain you.
You enjoy being surrounded by these goddesses.
The happiness you experience is beyond words.
It is like the wonderful Nalini Palace of King Vessavana.
Are you a god, a demon, the god Sakka, or a human?
We merchants question you. Tell us who you are.
Deva:
Dear merchants, I am a deva. My name is Serissaka.
I am the protector of this sandy desert. I was appointed by King Vessavana.
Merchants:
Deva, have you obtained these wonderful things by chance,
have you created them yourself, or have other gods given them to you?
How did you gain all these delightful things?
Deva:
Merchants, I did not obtain these wonderful things by chance, nor did I create them myself.
Other devas did not give them to me.
I have obtained these things as a result of my own meritorious deeds.
Merchants:
Dear Deva, what kind of religious activities did you perform and what kind of precepts did you follow?
What kind of good deed did you do to gain these wonderful things?
Deva:
I was once a ruler in the country Kosala. My name was Payasi.
I held the wrong view that there are no results of good and bad actions.
I was very greedy and evil. I believed that nothing exists after death.
There was a great monk named Kumara Kassapa who knew
the Supreme Buddha’s Dhamma well and could preach skillfully.
One day, that monk taught me the Dhamma.
That was the day he removed my terrible wrong views.
After hearing his sermon, I became a lay follower of the Supreme Buddha.
I abstained from killing beings, stealing, drinking alcohol, lying, and was content with my own wife.
That was my religious life and those were the precepts I followed.
Due to those meritorious deeds, I obtained this wonderful mansion.
Whatever teaching has been preached by the wise is true. Those teachings are not false.
Good doers enjoy the results of their actions wherever they go.
Evil doers experience grief, crying, and misery wherever they go.
They will never escape from falling into miserable worlds.
At that moment, the assembly of devas suddenly became very frightened and sad.
Merchants:
Dear Deva, what happened to you and your fellow devas?
Why do you suddenly seem sad?
Deva:
Dear merchants, can you see these flowering Mahari trees
in this forest spreading divine fragrance and dispelling darkness?
After every hundred years, one petal of each flower falls off.
That indicates that we devas have been here for one hundred years.
I will stay in this mansion only for five hundred years.
I know that very well. By then, my life span and merit will be spent. That is why I am very sad.
Merchants:
Dear Deva, having obtained a wonderful, long lasting mansion like yours,
what is the point of being sad?
If someone has a short lifespan and little merit, it makes sense for them to be sad.
Deva:
Dear merchants, you advised me using pleasing words with good hearts.
I will protect you. You will be able to go safely to your destination.
Merchants:
We wish to go to the cities of Sindhu and Sovira to earn money.
We promise that we will organize a huge ceremony in the name of Serissaka with lots of gifts.
Deva:
Do not organize ceremonies for me.
You will get everything you wish for without having to reward me.
Stop doing evil deeds and lead a virtuous life.
There is a lay follower of the Buddha in your group.
He is very faithful, virtuous, generous, wise, and well behaved.
He is learned in the Dhamma. He is a very happy lay follower with deep wisdom.
He does not tell lies intentionally. He does not even think to kill beings.
He does not try to break others’ friendships, and he speaks beneficial things wisely.
He is very disciplined, obedient, and established in higher virtue.
He respects elders and looks after his parents. He has great noble qualities.
I think he earns money just to take care of his parents, not to make himself rich.
He intends to be a monk after his parents pass away.
He is straight, not crooked, and not deceitful.
How could he experience suffering since he is well established in good qualities?
It is because he was in your group that I appeared before you.
Therefore, merchants, following the Dhamma is the best protection.
If you had come without that lay follower,
you could have been destroyed by disasters in this desert like confused blind men.
Association with good people is indeed a blessing.
Merchants:
Deva, please tell us, who is that person? What is his name? What is his role among us?
We agree that if you appeared here out of compassion for someone, his company is truly a blessing.
Deva:
Yes, he is a servant of yours. He is your barber, Sambhava.
He earns money shaving and cutting people’s hair.
Recognize him as that lay follower.
He is a very quiet person. Don’t look down upon him.
Merchants:
Dear Deva, we know who you are talking about.
We never thought he was such a person.
Having heard your praises, we are ready to worship him.
Deva:
Everybody traveling with you – elders, youth, children, and anyone who is greedy,
come inside my mansion and see well the results of merit.
Placing the barber in the front, they all rushed behind him saying, “I am next! I am next!”
They went inside the mansion as if entering the wonderful palace of the god Sakka.
When it was time to go for refuge, they all cried, “Let me go first!”
wanting to become lay disciples of the Supreme Buddha.
They abstained from killing, stealing, drinking alcohol, lying, and were content with their own wives.
Everyone rejoiced in taking refuge in the Triple Gem.
They rejoiced again and again enjoying divine wonders.
Afterwards, they went to Sindhu and Sovira safely and accomplished their goal of making lots of money.
They eventually returned to their home city of Pataliputta safely.
They went to their own houses, rejoined their wives and children,
and organized a great festival called Serissaka.
They delighted in this festival together with their families.
They also built an assembly hall called Serissaka.
This is the result of association with noble friends, people who practice the Dhamma.
Because of a single lay follower a large group of people benefited.
4.3 난제가귀사難提迦鬼事 Nandaka Sutta
1. 蘇喇吒之國 王名賓伽羅 朝奉孔雀王 回返國途中
2. 暑天正日中 王行沼澤地 王見有好路 此是餓鬼道
3. 國王語馭者 此地是好道 此路無恐怖 安全又幸福
4. 國王由此路 駛向蘇喇吒 四種之軍隊 伴王為前進
5. 人人心憂慮 臣下對王言 惡路易迷惑 前途有驚險
6. 前路雖顯現 後路則不見 王迷惡路中 近接閻魔眾
7. 蕩漾非人氣 聞聲無慈悲 國王心驚懼 乃對馭者語
8. 我今迷惡路 心實恐又驚 路前將可見 後路不見得
9. 我迷於惡路 近接閻魔眾 蕩漾非人氣 聞聲無慈悲
10. 乘象眺四方 欣見一榕樹 延根伸水中 樹下有日蔭
11. 等同黑雲色 雲色尖端輝 王向馭者語 等同黑雲色 雲色尖端輝 大此何所見？
12. 大王！此根延水中 而有現日蔭 等同黑雲色 黑雲為樹輝 先輝之雲色 亦即此榕樹
13. 等同黑雲色 蘇喇陀見此 雲色之光輝 由此而出發
14. 王行乘象群 接近大榕樹 王臣與家僕 均在坐木根
15. 見水流滿瓶 並有軟食物 人人如神姿 一切著美飾 近蘇喇股王 以作如是言：
16. 汝 大王！善來 前來近我所 征服者！飲神之飲料 食神之食物
17. 王與諸臣僕 一同進飲食 且食又且飲 蘇喇陀王曰：
18. 汝實鬼神耶？是乾闥婆耶？萬能之帝釋？不知而問汝 我等以如何 而得知此耶？
19. 我等既非神 亦非乾闥婆 非萬能帝釋 我等為餓鬼 蘇喇陀大王！而來此處者
20. 汝於前世時 在蘇喇陀國 以如何守戒 如何為善業 如何為梵行 依何業應果 汝等享此身？
21. 汝等以聞此 大王！征服者 擴國友大臣 婆羅門王師
22. 須拉陀王！我等持惡心 我等持邪見 我等不守戒 利己而罵人
23. 布施善行者 我等予妨礙 他人為布施 我等予障害
24. 無有布施果 何有自制果 無人可為師 不節制誰罰？
25. 有情皆平等 何處受最上 尊敬之人耶？無力無精進 何有最上人？
26. 布施無有果 不能除敵意 應得所得果 步入命運途
27. 無父母兄弟 由此無他世 無施無供犧 不知其效果
28. 如斷他人頭 未作殺人事 誰亦無有殺 唯置間隙體
29. 有情之生命 無可能被殺 如圖八角玉 五百由旬長 誰有此價值 斷絕其生命
30. 如投之絲球 隨走而了解 如是彼生命 亦隨走而已
31. 如村入他村 如是彼生命 唯移其他體
32. 如由家而出 以入其他家 如是彼生命 唯移其他體
33.
八萬四千劫 或愚或賢者 輪迴而苦已 恰似陀那量 苦樂滿一箱
一切之經驗 而移次存在 如是之見解 而持至前世
34. 次移彼邪見 邪見不持戒 利己且惡口 六月後之死
35. 非常苦激恐 受生入地獄 四角有四窗 諸屋相似分
36. 鐵壁四周圍 頂上以鐵覆 鐵地燒以火
37.
四側百由旬 充滿烈火焰 時時見此狀 百千年之間 常聞此聲音
大王！億年為百度 十萬倍之間 百千億年間 邪見不持戒 誹謗阿羅漢 應受此業苦；我於長期間 受苦實無限
38. 為此惡業果 是故大悲痛 擴國征服者 大王汝諦聽 我女鬱多羅 為汝齎福德
39. 彼女為善業 安住喜戒律 寬大持正見 親切離貪欲
40. 他門有義妹 彼行諸學處 彼於釋迦前 榮為優婆夷
41. 具戒比丘尼 托鉢來我村 舉自能自制 入念守諸根 沿門托鉢行 來至彼住居
42. 鬱多羅見彼 尊者！大王為汝齎福德 滿水瓶食物 布施與彼女
43. 尊者受我飲 死者受恩潤 彼言一瞬間 果報即現前
44. 王！我於如是思 如意得飲食；大王！擴國征服者 大王請諦聽
45. 佛為最上者 為神為人說 征服者！與汝家族共 皆應歸命佛
46. 依八支聖道 可達不死域 征服者！汝與家族共 皆應歸命法
47. 志於四道者 住於四果者 僧園正行者 慧戒達成者
48. 征服者！汝與家族共 歸命於僧園 速速離殺生 遠離不與取 勿酒勿妄語 己妻為滿足
49. 藥叉！汝為與惠者 汝為我之友 天神！汝為我之師 我將行汝言
50. 我將歸命佛 歸命最上法 人天之僧團
51. 我速禁殺生 離棄不與取 不酒不妄語 己妻為滿足
52. 一切拋捨離 速行如疾風 遠離諸惡見 專念佛說法
53. 國王如是言 遠離諸惡見 歸命於佛法 進車指東歸
There was a kingdom called Surattha which had a king named Pingalaka.
One day, the king went to help King Moriya.
Once he was done, King Pingalaka headed back home in the middle of the day.
At that time the weather was very hot. Suddenly a path appeared, created by ghosts.
The king saw that beautiful path.
Unaware of the ghosts who created that path, he addressed the driver,
King:
Driver, that road is beautiful, safe, and peaceful.
Please go and follow that road, it will lead us back to Surattha faster.
The king along with his army entered the path and followed it for a while.
All of a sudden, one of the soldiers let out a terrifying scream,
Soldier:
Great King, we have taken the wrong path which is scary and hair-raising!
We can see the road ahead, but there is no road behind us.
I think we have come to an area where ghosts live.
The smell of ghosts is thick, and frightful screams can be heard.
The king was afraid and said to the driver in a terrified voice,
King:
Driver, we have taken a wrong path which is scary and hair-raising.
We can see the road ahead, but there is no road behind us.
I think we have come to an area where ghosts live.
The smell of ghosts is thick, and frightful screams can be heard.
Suddenly, the king climbed up on the back of his elephant and looked carefully at the surrounding.
He saw a huge banyan tree that provided lots of shade. It looked very beautiful, like a blue cloud.
King:
Driver, look at that! What is that huge thing that looks like a blue cloud?
Driver:
Great King, it is a banyan tree with lots of shade.
The king approached the huge banyan tree and climbed down off his elephant.
He and his ministers went to the tree and sat down in the shade.
There was a pot filled with water and some sweet oil cakes.
Suddenly, a being wearing beautiful jewelry like a god appeared in front of the king and said,
Ghost:
Welcome great King. Your arrival is a blessing. Please drink this water and eat these cakes.
The king with his ministers ate the oil cakes and drank the water. He then questioned the person,
King:
Are you a god, a heavenly musician, or Sakka, leader of the gods? Please tell us who you are.
Ghost:
Great King, I am not a god or a heavenly musician or Sakka, leader of the gods.
I am a ghost. I came here from the state of Surattha.
King:
When you were in the human world, what kind of good deeds did you do?
How did you gain this divine power?
Ghost:
Listen to me, great King, ministers, and soldiers.
I was an evil person from the state of Surattha.
I held wrong view, behaved badly, and was very greedy.
I insulted others. I stopped people from doing good deeds.
I did not let others practice generosity. I held the following wrong views:
There is no result of giving.
There is no result of following precepts.
There are no people called teachers in this world.
It is impossible for an untamed person to help others.
All beings are equal.
There is no point in respecting elders.
Nothing can be achieved by making effort.
There is no need to develop energy.
No one can be purified through good deeds.
Beings experience happiness and suffering due only to natural law.
One’s mother is not a special person. There is no need to be grateful and respect her.
One’s father is not a special person. There is no need to be grateful and respect him.
There is no such thing as a brother and sister.
There is no rebirth after death.
Supporting and helping others and collecting merits do not give result.
If someone beheads another, it does not count as killing.
It is only putting a sword through the parts of a body.
The soul of life can never be destroyed. It is like a ball that is five hundred kilometers high.
Just like a ball of thread unwinds itself when thrown, it will only keep rolling as long as there is thread.
This life is also like that.
Just like somebody goes from one village to another or from one house to another,
this soul goes from one body to another.
Regardless of whether one is wise or a fool,
everyone has to wander in this samsara for eighty-four hundred thousand great eons.
Only then would one end this great suffering.
It is like the happiness and suffering of beings has been measured from a bucket.
There is a limit of how much suffering and happiness a being can receive.
Only realized people understand these things, everyone else is deluded.
I held such wrong views in the past. I was so deluded and covered by ignorance.
I committed evil deeds, was very greedy, and insulted others.
Six months from now, I will die and fall to the fearful and terrible hell.
That hell has four corners, four doors, and is divided into sections.
It is encircled by an iron wall with a roof of iron above.
It is covered by burning flames for hundreds of miles.
Great King, the complete lifespan of beings in that hell is one trillion (1,000,000,000,000) years.
Once they have suffered one hundred thousand years, suddenly they hear a strange sound.
This is how they know they have suffered for one hundred thousand years.
People who held wrong views, committed evil deeds,
and insulted noble ones are boiled in hell for one trillion years.
I am destined to suffer in that hell.
That is why I am extremely sorrowful.
Great King—the one who overcomes his enemies and develops his kingdom—may my blessings be with you.
Please listen to me great King. My daughter’s name is Uttara, she is still in the human world.
She protects the five precepts throughout her life and observes eight precepts four times a month.
She is not greedy, but instead very generous. She offers alms and leads a very restrained life.
She is very humble towards others and always uses pleasant words.
Like this she does lots of meritorious deeds.
Most importantly, she is a lay disciple of the Sakyan sage, the glorious Gautama Supreme Buddha.
Just now a virtuous monk, mindful, with his eyes looking down approached the village where she lives.
That monk was going from house to house begging for food.
Great King, I am very fortunate that my daughter saw that monk.
She offered some water and a sweet oil cake to the monk and dedicated the merit to me saying,
“Bhante, my father has passed away. May he receive this merit.”
At that very moment, I received the result of that merit.
Now I enjoy wonderful things here, just like Vessavana, the king of gods.
Great and powerful King, listen to me.
In this world with its gods, the greatest being is the Supreme Buddha.
You, along with your wife and children, should go for refuge to the Supreme Buddha.
The Noble Eightfold Path is the only way leading to Nibbana, the end of suffering.
You should go for refuge to the Dhamma.
The community of monks is very virtuous, well concentrated, and wise.
They are the disciples of the Buddha.
The Sangha consists of eight individuals and four pairs of persons.
Go for refuge to that Sangha.
Abstain from killing beings right now, stop stealing,
do not take intoxicating drinks and drugs, do not tell lies, and be satisfied with your own wife.
King:
Yes, I will take refuge in the Buddha,
Dhamma, and Sangha right now, and place confidence in the Triple Gem.
I will stop killing beings right now, I will stop stealing, I will not take intoxicating drinks and drugs,
I will not tell lies, and I will be satisfied with my own wife.
Just as hay is carried away by strong wind and grass is carried away by the current of a stream,
I vomit up my wrong views right away. I have true confidence in the teachings of the Buddha.
Saying this, the king stopped doing bad deeds.
He worshipped the Supreme Buddha, got on to his carriage, and headed east towards his kingdom.
4.4 뢰와제귀사雷瓦提鬼事 Revatī Sutta
[天宮事經五二同]
In praise of the lay follower Nandiya’s generosity, the Supreme Buddha uttered the following verse.
Supreme Buddha:
When somebody safely returns home having lived in a faraway country for a long time,
his relatives, friends, and associates welcome him with joy.
In the same way, when someone who does meritorious acts in this world goes to the next world,
his own meritorious deeds will welcome him.
Nandiya asked Revati, his wife, to continue practicing generosity when he went away,
but Revati stopped. When it was time for her to die, she was addressed by two messengers from hell.
Hell Wardens:
Evil, greedy Revati! Now you must get up. The doors of hell are opening for you.
Evil doers have to suffer terribly in hell. We are here to bring you to that miserable world.
Both hell wardens with big red eyes grabbed Revati’s hands.
They first took her to the Tavatimsa Heaven, where her husband had been reborn.
Revati:
What a wonderful mansion this is! It is made of golden nets,
shining like the rays of the sun and filled with beautiful gods.
Whose mansion is this?
Goddesses with beautiful bodies adorned with sandalwood cream beautify the whole mansion.
Who enjoys this heavenly mansion?
Hell Wardens:
In the human world, in the city of Baranasi there was a lay follower named Nandiya
who was generous and helpful to others.
He is the owner of this beautiful mansion.
Goddesses with beautiful bodies adorned with sandalwood cream beautify the whole mansion.
Nandiya enjoys this heavenly mansion.
Revati:
Ah! I was Nandiya’s wife. I had authority over the whole family.
I want to stay and enjoy my husband’s mansion.
I don’t even want to see hell, let alone live there.
Hell Wardens:
Evil woman, the hell for you is down there.
You did not do anything to earn merit in the human world.
Those who are greedy, make others angry, and lead evil lives can never live with gods.
Revati:
Oh, what is that terrible smell? What is that rotten excrement, urine, and filth?
Hell Wardens:
Evil Revati, this is Samsavaka hell.
It is as deep as the height of more than one hundred humans.
You are going to boil here for a thousand years.
Revati:
Why? What bad action did I do by body, speech, and mind to have to boil in this terrible hell?
Hell Wardens:
You deceived monks, beggars, and virtuous people with lies.
Those were your evil deeds.
That is why you have to suffer in this deep hell for a thousand years.
In this hell, beings’ hands are cut off, legs are cut off, ears are cut off, and noses are cut off.
Then a flock of ravens chase the beings and eat their flesh with their sharp beaks.
Revati:
No, no! Please take me back to the human world. Surely I will do more meritorious deeds.
I will practice generosity, behave well, keep the precepts, and restrain my senses.
I will do many meritorious deeds which lead to happiness and freedom from remorse.
Hell Wardens:
You are too late. You were heedless in the human world.
Now weep! You will experience the results of what you did.
Revati:
Now, when I go back to the human world, who will encourage me to collect merit?
Who will ask me to offer robes, shelter, food and drink to virtuous people?
Who will teach me that greedy, angry, and evil people won’t go to heaven?
Surely when I go from this world to the human world I will practice generosity,
behave well, keep the precepts, and restrain the senses. I will do many meritorious deeds.
I will enthusiastically make bridges in places where it is hard to cross, plant trees,
set out pots of water for drinking, build parks and ponds. Furthermore,
I will observe the Eight Precepts four times a month on each of the four moon phases.
I will protect the precepts carefully and practice generosity eagerly.
I have seen the results of merit with my own eyes.
Shaken with fear, Revati was deluded in thinking that she could return to the human world.
The hell wardens grabbed her legs, turned her upside down and threw her into the terrible Samsavaka Hell.
Revati:
Previously I was very greedy and insulted monks and virtuous people.
I cheated on my husband and lied to him. Now I am boiling in this frightful hell.
4.5 감자귀사甘蔗鬼事 Ucchu Sutta
1. 此大甘蔗林 多生福德果 而於我今日 不得此物食 尊者請告我 如何業應果？
2. 被害或被切 尋求食彷徨 我力皆已盡 貪困而悲哀 此何業應果？
3. 有時我被打 打棄於地上 猶如魚迴動 痛苦泣淚流 如何業應果 尊者請告我
4. 疲勞且飢渴 身顫心不樂 問汝此意義 如何得甘蔗？
5. 前世汝為人 前生已造業 我語此意義 汝聞應理解
6. 汝去食甘蔗 多人隨汝後 彼等欲與語 汝不交一言
7. 彼等屢要求 言與彼甘蔗 汝對隨後者 甘蔗汝不與 依此業應果
8. 汝手握甘蔗 眺望汝背後 唯食滿所欲 汝喜手高揚 或者示滿足
9. 彼步汝之後 捕捉欲得食 唯食之所欲 [滿足手高舉]
Ghost:
Bhante, as a result of my meritorious deeds, a large farm of sugar cane has appeared for me.
Unfortunately, I am unable to eat from it.
Please tell me why I cannot eat them. Even though I try very hard to pluck out a stalk, I fail every time.
Leaves of the sugar cane cut my body and I become very weak and faint.
I am suffering very much. Please tell me what bad deed I did in the past.
With a weak body I collapse on the ground. I tremble like a fish thrown to the hot ground.
I am crying. Please tell me why this is happening to me.
I am starving, thirsty, and weak. Overcome by extreme thirst, I have never experienced any happiness.
Please Bhante, tell me how I can eat the sugar cane.
Monk:
You have done an evil deed when you were in the human world.
I will tell you what that is.
One day, you were going somewhere while chewing a sugar cane.
Another person came up behind you with the idea that you would share with him.
But you did not pay attention to him.
Then he begged for a sugar cane saying, “Good sir, please give me some sugar cane.”
With an angry mind, reluctantly, you passed back a sugar cane without looking at him.
That is the karma that you are experiencing now.
Therefore, now you should also turn your back to the sugar cane and try to pluck it.
Then you will be able to eat as much as you wish. In this way you will be happy and satisfied.
So the ghost turned his back to the sugar cane and plucked it out of the ground.
He ate as much as he wished. In this way he became happy and satisfied.
4.6 아동귀사兒童鬼事 Kumāra Sutta
1. 我聞雪山坡 有城名舍衛 彼處有二人 兒童之王子
2. 王子多放逸 盡享肉體樂 執著現在樂 不作未來想
3. 彼等人間死 而趣他世界 彼等哭泣說 前世所造業
4. 有多人施物 我等齎幸福 不能自己作
5. 是故何惡業 清淨王族死 後至餓鬼世 以遭飢渴苦
6. 此世支配者 其處無支配 由高而降低 於人間世界 彷徨為飢渴
7. 知此王位險 王位應捨棄 生善趣賢人 賢人身壞後 身享善趣樂
Supreme Buddha:
There once was a city called Savatti located near the Himalaya Mountain.
I have heard that there were two princes who lived in that city.
They enjoyed sensual pleasures too much and thought only about happiness in the present life and not the future.
When they died, they were reborn in the ghost world.
Experiencing the results of the evil deeds that they did,
with invisible bodies, in the same city, they were crying with regret.
Ghost:
Alas, we had plenty of food and wealth.
There were also lots of noble monks living in the city.
But we did not give anything to them.
We did not collect any merits leading to happiness.
Previously, we were the sons of a royal family.
But now we are suffering in the ghost world with hunger and thirst.
What greater misfortune can there be than this?
When we were in the human world, we were rulers, but in the ghost world, we are not.
Having fallen from a high status to low, we are suffering.
We are roaming for food, overcome by hunger and thirst.
Supreme Buddha:
Too much enjoyment caused this misfortune.
Having understood this danger, one should not be intoxicated with pleasures and not be arrogant.
That wise person, after death will be reborn in heaven.
4.7 왕아귀사王兒鬼事 Rājaputta Sutta
1. 前世造業果 而是惱其心 色聲香味觸 或悅於其心
2. 彼多舞蹈樂 遊戲耽享樂 尋遊於樂園 而入山巴家
3. 彼處有仙人 其名須耐陀 彼手執持杖 寂靜知足恥 托鉢喜布施
4. 彼由大象降 王子取其鉢：尊者！汝欲得布施 取鉢高舉呼
5. 鉢碎硬地上 彼等狂笑去： 我 奇達瓦王子 比丘 汝其奈我何！
6. 手●惡業果 王子汝作此 應受地獄果
7. 六千年之後 八萬四千載 大苦九萬年 有罪受地獄
8. 仰向或倒臥 左右之步行 兩足行倒立 愚人受長苦
9. 數千年之後 以至九萬年 有罪業之人 地獄受大苦
10. 侮辱仙人者 有此惡業故 加害善人者 如是受極苦
11. 彼處數千年 以受此極苦 由此而死去 生入餓鬼道
12. 見生於王位 如是有危險 彼捨王位去 住入寂靜處
13. 見法讚嘆人 向佛彼尊敬 賢人身壞後 善趣得受身
Supreme Buddha:
That prince experiences all these wonderful things as a result of his previous good karma,
but he is obsessed by delightful forms, sounds, smells, tastes, and touches.
One day he went to a park and enjoyed dancing, singing, and playing sports.
Upon returning, he entered the city of Rajagaha.
There, he saw a Pacceka Buddha named Sunetta who was very calm, concentrated, and virtuous.
He led a very simple life. He was on his alms round begging for food.
The prince was riding an elephant, so he climbed down and asked the Buddha mockingly,
“Bhante, did you get food?”
The prince forcefully snatched the Buddha’s bowl from his hands and smashed it on the ground.
Laughing at the Buddha he said, “Hey monk, I am the son of King Kitava. You cannot do anything to me.”
The result of that evil deed was very painful.
After death, he fell directly into hell. He suffered for a long time. Exactly how long?
Six times eighty-four thousand years. That many years he had to suffer in the miserable hell.
One time he was boiled legs first, and another time he was boiled head first.
One time boiled from the left side, another time boiled from the right side.
Thus he experienced immense pain.
Having gotten angry at that Buddha who never got angry,
the foolish prince suffered many hundreds and thousands of years in hell.
After a very long time, he died there and was reborn in the ghost world as a ghost suffering from hunger and thirst.
Arrogance caused this misfortune.
Having understood the danger of too much enjoyment, wise people should be very humble.
If one respects the Buddhas, that person is praised in this very life.
After death, that wise person will be reborn in heaven.
4.8 분식귀사糞食鬼事⓵ Gūthakhādaka Sutta
1. 匍匐上糞池 汝現居何處？汝為何惡業 汝有何信仰？
2. 尊者！我為一餓鬼 墮入閻魔界 我為惡業故 墮入餓鬼趣
3. 汝之身口意 如何為惡業 依何業應果 受此惡業苦？
4. 我家比丘居 彼心嫉妒深 貪我家族利 利己多謾罵
5. 我於聞彼言 謾罵比丘僧 依此業應果 生入餓鬼界
6. 仇敵假友誼 與汝為伴侶 愚人身壞後 死後入何趣？
7. 我為惡業故 住彼頭頂上 彼墮於鬼界 為我之從者
8. 有幸者！他人排泄物 以為我食物 我之排泄物 彼亦賴為生
Moggallana Bhante:
Oh unlucky one, you are standing in a pit of excrement.
Who are you? What kind of evil deed did you do?
How can I know for sure what happened to you?
Ghost:
Bhante, I am a ghost. As a result of my evil deeds I have been born in this ghost world.
I am suffering very much
Moggallana Bhante:
What kind of evil deed did you do by body, speech, or mind to suffer like this?
Ghost:
When I was in the human world, I let a monk stay in my house.
The monk was very greedy and jealous of his supporters. He insulted good monks.
I listened to that evil monk’s words. Following him, I too insulted good monks.
That is the evil deed I did from which I was reborn in the ghost world.
Moggallana Bhante:
You associated with that evil monk thinking that he was a good friend.
What happened to the monk after death?
Ghost:
Bhante, that evil monk has also been born in the ghost world.
He is suffering in the same pit of excrement where I suffer.
I am standing on his head. He lives as a servant to me here.
Bhante, I have to eat other people’s excrement, while he has to eat mine.
4.9 분식귀사糞食鬼事⓶ Gūthakhādaka Petī Sutta
1. 匍匐上糞池 汝現居何處？汝為何惡業 汝有何信仰？
2. 尊者！我為一餓鬼 墮入閻魔界 我為惡業故 墮入餓鬼趣
3. 汝之身口意 如何為惡業？依何業應果 受此惡業苦？
4. 我家比丘居 彼心嫉妒深 貪我家族利 利己多謾罵
5. 我於聞彼言 謾罵比丘僧 依此業應果 生入餓鬼界
6. 仇敵假友誼 與汝為伴侶 愚人身壞後 死後入何趣？
7. 我為惡業故 住彼頭頂上 彼墮於鬼界 為我之從者
8. 有幸者！他人排泄物 以為我食物 我之排泄物 他亦賴為生
Moggallana Bhante:
Oh unlucky one, you are standing in a pit of excrement.
Who are you? What kind of evil deed did you do?
How can I know for sure what happened to you?
Ghost:
Bhante I am a ghost. As a result of my evil deeds I have been born in this ghost world.
I am suffering very much.
Moggallana Bhante:
What kind of evil deed did you do by body, speech, or mind to suffer like this?
Ghost:
When I was in the human world, I let a monk stay in my house.
The monk was very greedy and jealous of his supporters.
I listened to that evil monk’s words. Following him, I too insulted good monks.
That is the evil deed I did from which I was reborn in the ghost world.
Moggallana Bhante:
You associated with that evil monk thinking that he was a good friend.
What happened to the monk after death?
Ghost:
Bhante, that evil monk has also been born in the ghost world.
He is suffering in the same pit of excrement where I suffer.
I am standing on his head. He lives as a servant to me here.
Bhante, I have to eat other people’s excrement, while he has to eat mine.
4.10 군집귀사群集鬼事 Gaṇa Sutta
1. 裸體醜且瘠 筋突見肋骨 瘦瘠諸眾人 卿等為何故？
2. 我等多幸者 而今為餓鬼 我等墮惡趣 住閻魔世界 因為造惡業 以墮餓鬼界
3. 如何 ··· 乃至 ··· [第一二之三]
4. 立於閉門前 向人乞半錢 雖然得施物 我無庇護所
5. 口渴近河水 河水變空虛 我近日蔭處 變為暑熱地
6. 熱風如火燃 吹來向我等 如此惡業值 化為我等受
7. 前步數由旬 為飢求食物 我等寡福者 不得終回來
8. 尊者！為飢將氣絕 倒臥於地上 仰向伸手足 伏倒顏觸地
9. 倒臥其場者 地上為臥處 我等寡福者 頭胸互相觸
10. 尊者！此為惡事值 更值他惡業 雖然有施物 自無庇護所
11. 我等去此世 而得人間胎 我等應親切 守戒為善業
Moggallana Bhante:
You are naked, very thin, and ugly. Your rib bones are pressing against your skin. Who are you?
Ghost:
Bhante, we are ghosts. When we were in the human world, we did evil deeds.
After death we were reborn in this ghost world and now suffer very much.
Moggallana Bhante:
What evil did you do by body, speech and mind to have come to this ghost world?
Ghosts:
There were many virtuous people and opportunities for collecting merits but we did not give anything.
Now we have been roaming for half a month suffering from thirst.
When we feel very thirsty, we go to the river to drink.
When we get close to it, the water appears as if it has dried up and all that is left is dry sand.
When we are scorched by the sun, we go to the shade of a tree.
Once we get there the shade disappears and the sun beats down.
A wind like fire blows and burns us.
But we deserve this because we have done lots of evil deeds in our previous life.
We are overcome by hunger. We travel many miles searching for food but we cannot find any.
We faint and fall on the ground on our backs. Other times we fall face down.
We hit our own heads and chests with frustration. Alas, this is our lack of merit.
But we deserve this and other more terrible results than this.
When we were rich, we did not give anything to others. We did not collect any merit.
Once we escape from this ghost world and are reborn in the human world
we hope that we will be generous and virtuous.
We must do many wholesome deeds.
4.11 화자귀사華子鬼事 Pāṭalīputta Sutta
1. 汝已見地獄 餓鬼及畜生 人與阿修羅 天及神世界 自見業應果 導彼安全行 善業行其處
2. 藥叉！汝是我之友 神！忠告者 我行汝之言 汝為我之師
3. 由我之所見 ··· [二之一] ··· 我為少福業
When a man who was attached to a woman died on an ocean journey,
he was reborn as a ghost in that same ocean.
He found the woman and brought her to live in the ghost world for a year.
Then she asked to be returned to her home.
Ghost:
You have seen hell beings, animals, ghosts, asuras, as well as gods and humans.
You have seen how they experience the results of their own karma.
Now I am going to take you to Pataliputta city.
When you go there, you must do meritorious deeds.
Woman:
Friend, you wish for me to be happy. I will do what you say. Please be my teacher.
I have seen hell beings, animals, ghosts, asuras,
as well as gods and humans and how they experience the results of their own karma.
I must do lots of meritorious deeds.
4.12 암라귀사菴羅鬼事 Ambarukkha Sutta
1. 此汝美蓮池 平坦休息所 水多花滿開 蜂蝶來群集；緣何業應果 汝得此美物？
2. 此汝菴羅林 四季結果實 花開蜂群集；緣何業應果 汝得此宮殿？
3. 菴羅果實水 米汁涼心樂 我女行布施 我得生此處
4. 自制與節制 布施果現前 為家族侍女 今為家義妹 且為支配者
5. 如是不愉快作愉快顏色 愛不愛顏色 苦為樂顏色 以勝於懈怠
A group of traders see a ghost and ask about his beautiful park.
Traders:
This lotus pond of yours is extremely delightful.
It has beautiful, even banks; it is full of water; flowers are everywhere,
and bees can be heard buzzing all around.
How did you gain this beautiful pond?
This mango park of yours is also very beautiful and mangoes grow all year round.
The trees are covered in flowers and bees can be heard buzzing everywhere.
How did you gain this delightful mango park?
Ghost:
My daughter is in the human world right now.
She offered mangos, water, and rice gruel to the Buddha and the monks and shared the merit with me.
That is how this pond, Mango Park, and cool shade appeared for me.
Later on the daughter finds out about the result of her merit and tells her son,
Daughter:
Understand the good results of giving, living a life of restraint, and following precepts.
I was a servant in my master’s family, then I became the daughter-in-law of the same family.
Now I have become the mistress of the house. This is all the result of doing good deeds.
4.13 목축귀사木軸鬼事 Pokkharaṇī Sutta
1.
彼因為布施 得生天上界 此為布施果 汝等尚布施
以行布施者 能行過兩界(此界彼界) 布施行兩界 汝等應懸念 布施勿懈怠
When a trader’s cart axle broke, a man made a new axle from wood and gave it to him.
The man was then reborn as an earth deva as a result of this gift.
The earth deva goes to the trader’s house and praises giving.
Earth Deva:
The result of giving will not always equal the gift itself.
The result that is experienced will always be multiplied.
Therefore, one should give gifts frequently.
Having practiced generosity, one can get rid of suffering in this life and in the next.
As a result of giving, beings are born as humans and gods.
Therefore, you should be enthusiastic about doing good deeds.
Do not miss this opportunity.
4.14 축재귀사蓄財鬼事 Bhogasaṃharaṇa Sutta
1. 正法與誤法 我得積財富 施與他人用 得為我分苦
Women traders who made money cheating people were reborn as ghosts.
This is how they cried.
Ghosts:
We earned money in good ways and in bad ways.
Now our wealth is enjoyed by others.
What we have here is only misery.
4.15 상자귀사商子鬼事 Seṭṭhiputta Sutta
1. 期滿六萬年 我受地獄苦 何時終了日？
2. 無終何處終 不見有終了 卿其處與我 皆多為惡故
3. 為惡生活者 不作清淨施 雖然有施物 自無庇護所
4. 今實此處行 而以得人胎 親切以守戒 我多行善業
A group of ghosts were feeling guilty for their bad deeds and cried out these verses.
First Ghost:
Sixty thousand years have passed while we have been boiling in hell.
When will this suffering end?
Second Ghost:
Dear friends, our suffering seems to last forever.
This is the result of evil deeds done by us.
Third Ghost:
We were very evil in the human world.
Even though we had lots of money, we did not practice generosity, we did not collect merit.
Fourth Ghost:
Once I escape from this ghost world and am reborn in the human world,
I hope that I will be generous and virtuous.
I must do many wholesome deeds.
4.16 륙만퇴귀사六萬槌鬼事 Saṭṭhikūṭasahassa Sutta
1. 蹣跚氣如狂 汝走如鹿奔 汝為何惡業 汝有何信仰？
2. 尊者！我為一餓鬼 墮入於惡趣 住閻魔世界 前生為惡業 生入餓鬼世
3. 六萬之鐵槌 向我頭上落 鐵槌落頭上 而頭被打碎
4. 如何身口意 ··· 乃至 ··· [二、一之三] ···
5. 六萬鐵槌落頭上 ··· 乃至[三] ···
6. 須耐陀佛陀 聖道修業者 清淨具信根 莊嚴樹下坐 火燒無恐畏
7. 向彼投石塊 打挫彼頭上 以此業應果 我今受此苦
8. [六萬之 ··· 碎][三]
9. 為法汝惡者六萬 ··· 乃至 ··· 打碎][三]
Moggallana Bhante:
Why do you look like a crazy person?
Why are you running around like a scared animal?
You must have done lots of evil deeds in the past.
Why do you make that screeching noise?
Ghost:
Bhante, I am a ghost. As a result of my evil deeds, I am experiencing much suffering.
From all directions sixty thousand hammers fly towards me and split my head.
Moggallana Bhante:
What kind of evil deed did you do by body, speech,
and mind to have sixty thousand hammers fly towards you from all directions and split your head?
Ghost:
When I was in the human world, I saw a Pacceka Buddha named Sunetta.
That fearless Buddha was meditating under a tree.
I punched him with my fist and split his head.
It is as a result of that deed that I have to suffer like this.
From all directions, sixty thousand hammers fly towards me and split my head.
Moggallana Bhante:
You deserve to have sixty thousand hammers fly towards you from all directions and split your head.
Evil doer, this is happening according to your evil deed.
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