아귀사경餓鬼事經 第二 울파리품鬱婆利品
第二 울파리품鬱婆利品
2.1 리륜회귀사離輪迴鬼事 Saṃsāramocaka Sutta
1. 裸體且醜態 瘠瘦現血筋 唇皮之突出 瘦者！立此汝為誰？
2. 尊者！我是餓鬼女 住惡趣 閻魔羅世界；行惡業來此 餓鬼之世界
3. 如何身口意 以造此惡業？如何業應業 而入餓鬼界？
4. 尊者！我無父無母 無親無知人 告我以誠心 布施婆羅門
5. 由此五百年 裸身歷諸所 為飢渴煩惱 此我惡業果
6. 尊者！我心尊敬汝 賢者！汝有大神通 同情憐愍我 布施何奉事 尊者！救我出惡趣
7. 善哉答彼女 悲深舍利弗 施比丘少食 掌大之布片
8. 與鉢盂飲物 布施為彼女；剎那之奉獻 立即果應現
9. 衣服與食飲 此是布施果；彼女著美服 上衣迦尸絹 諸色之衣服 而近舍利弗
10. 汝女美姿容 見之有如神 又如曉明星 輝耀照十方
11. 緣何有是姿 依何有幸福？食物為汝生 內心有愉快
12. 我今且問汝 女神！汝有神通者 汝今現為人 如何作福業？由此汝色輝 光輝照十方
13. 我於惡趣界 顏色多蒼瘦 裸體又飢渴 皮膚成黑皺；聖者慈悲 於惡趣見我
14. 施比丘少食 掌大之布片 飲物一盂鉢 汝為我布施
15. 請見少食果 享受一千年；我享諸食味 快樂甚喜悅
16. 掌大布片果 請看如何耶！難陀王王國 布匹多如此
17. 尊者！我有更多衣服物 絹織與毛織 麻織及木綿
18. 數多價且高 此等空中懸 隨我心所好 任意可穿著
19. 一盂鉢飲物 請看果如何！深而有四角 技巧築之池
20 光輝美水濱 清泠又好香 上覆赤青蓮 百合花充滿
21. 今我無何恐 愉悅且享樂；尊者！感謝慈悲深聖者 我今來此世
Sāriputta Bhante sees a female ghost and asks,
Sāriputta Bhante:
You are naked and very ugly, your veins are popping out. You thin person, with your ribs sticking out, who are you?
Ghost:
I am a ghost, sir. I am suffering in the world of Yama.
I have done an evil deed as a human and have been reborn in the world of ghosts.
Sāriputta Bhante:
Now what evil deed have you done by body, speech, or mind for you to have been born in the world of ghosts?
Ghost:
Nobody had sympathy for me. Neither my father, mother, nor relatives encouraged me to give alms to monks.
Therefore, I did not give alms. I must wander around the world naked and always hungry for five hundred years.
This is the result of my evil deed.
I pay respect to you good sir with a very happy mind. Please have compassion towards me, oh noble monk.
Please offer something and share the merits with me. Please release me from this state of misery.
Sāriputta Bhante:
Very well.
Out of kindness Sāriputta Bhante offered a handful of rice, a piece of cloth and a bowl of water to monks.
He then shared the merits with the female ghost.
The result of that merit was received by the female ghost immediately in the form of food, drink, and clothing.
She became clean and fresh with the cleanest and finest clothes.
She approached Sāriputta Bhante.
Sāriputta Bhante:
Who are you, with heavenly beauty, shining in all directions like a star?
Why are you so beautiful? What merit have you collected when you were a human?
Ghost:
Sāriputta Bhante, you were very compassionate when you saw me in a miserable state:
thin, starved, and naked with rough skin.
You offered the monks a handful of rice, a piece of cloth, and a bowl of water then dedicated the merit to me.
Now look at the result of offering a handful of rice.
For a thousand years I will eat delicious food whenever I want.
Look at the result of offering a piece of cloth. I have as many clothes as King Nanda.
Still I have more clothes than that, made from silk, wool, linen, and cotton.
There are lots of expensive clothes, so many they even hang from the sky.
I can wear whatever I want.
Look at the result of offering a bowl of water. I have gained a beautiful pond with clear and cool water.
It is surrounded by fine sand and there are fragrant lotuses and lilies with flower petals floating in the water.
I am very happy playing in the water. I am not afraid of anything.
You were very compassionate to me Bhante. I have come to worship you.
2.2 사리불모귀사舍利弗母鬼事 Sāriputtatherassa Mātu Sutta
1. 裸體且醜態 瘠瘦現血筋 唇皮之突出 瘦者！立此汝為誰？
2. 我於前生時 為汝之生母 生於餓鬼界 飢渴受苦惱
3. 棄除之垢物 唾痰與鼻汁 燃燒身體油 或者出產血
4. 又有負傷人 剝鼻人之血 無論男與女 飢迫我所食
5. 動物人膿血 我食得生存 無住無隱家 暗黑住臥榻
6. 我子！為我而布施 布施迴施我；如是而為者 解脫食膿血
7. 慈悲舍利弗 聞母之所言 以語目犍連 且語阿那律 又告劫賓那
8. 共作四小屋 施捨四方僧 小屋與飲食 為母獻布施
9. 剎那現獻果 飲食及衣服 則為布施果
10. 衣服與飲食 此是布施果；彼女著美服 上衣迦尸絹 諸色之衣服 而近舍利弗
11. 汝女美姿容 見之有如神 又如曉明星 輝耀照十方
12. 緣何有是姿 依何有幸福？食物為汝生 內心有愉快
13. 我今且問汝 女神！汝有神通者 汝今現為人 如何作福業？由此汝色輝 光輝照十方
14. 舍利弗布施 我喜無恐怖 寂靜慈尊者 為謝來此處
Sāriputta Bhante sees a female ghost and asks,
Sāriputta Bhante:
You are naked and very ugly. Your veins are popping out.
You thin person, with your ribs sticking out, who are you?
Ghost:
I was your mother in a previous life. Now I am living in the ghost world suffering from hunger and thirst.
My food is saliva, mucus, phlegm, the fat of burning bodies, the blood of women giving birth,
blood of wounds, pus, and the blood from shaving wounds.
I can only feed on the pus and blood of humans and animals.
I do not have a house of my own, therefore I stay in the cemetery.
Oh my son, please offer alms to monks and dedicate that merit to me.
Then I will be free from eating pus and blood.
Having heard what his mother said, the compassionate
Sāriputta Bhante called Moggallāna Bhante, Nārada Bhante, and Kappina Bhante.
Sāriputta Bhante built four huts and offered those huts along with food and drink to the whole community of monks and dedicated the merit to his mother.
The result of this donation immediately took effect in the form of food, drink, and clothing for the ghost.
She became pure, wearing the cleanest and finest clothes with jewelry. Then she approached Sāriputta Bhante.
Sāriputta Bhante:
Who are you, with heavenly beauty, shining in all directions like a star?
Why are you so beautiful? What merit have you collected when you were a human?
Ghost:
I was your mother in a previous life.
I was reborn in the ghost world suffering from hunger and thirst.
My food was saliva, mucus, phlegm, the fat of burning bodies, the blood of women giving birth,
the blood of wounds, pus, and the blood from shaving wounds.
I could only feed on the pus and blood of humans and animals.
I did not have a house of my own, therefore I stayed in the cemetery.
I am very happy now, rejoicing in Sāriputta Bhante’s gift.
I do not fear anything. I have come here to worship the compassionate Sāriputta Bhante.
2.3 마타귀사魔陀鬼事 Mattā Sutta
1. 裸體且醜態 瘠瘦現血筋 唇皮之突出 立此汝為誰？
2. 我名為魔陀 汝為帝沙女 我於前世時 為汝之敵婦 因為造惡業 生此餓鬼界
3. 汝之身口意 如何為惡業？緣何應業果 生此餓鬼世？
4. 易怒且橫暴 嫉妒又貪欺 我常說惡語 生入餓鬼世
5. 汝之易暴怒 一切我皆知 我今更問汝 緣何塗污物？
6. 汝頭美塗油 莊嚴美衣服 我與汝比較 思為更莊嚴
7. 汝與夫語時 我見起激情 嫉妒忿怒起
8. 我取污穢物 向汝身投注 以此應業果 我受穢物惱
9. 汝注我污物 一切我皆知 我今更問汝 緣何起疹疥？
10. 我與汝二人 取藥赴森林 汝取醫藥物 我取毒果子 觸之必害身
11. 毒果散牀頭 毒害汝不知 以此業應果 我身起疹疥
12. 汝散毒果實 一切我皆知；我今更問汝 緣何汝裸體？
13. 汝與友相會 同為姻親會 汝與夫被邀 然我未被請
14. 我取汝著衣 此事汝不知 以此業應果 我今為裸體
15. 汝取我著物 一切我皆知 我今更問汝 緣何嗅穢味？
16. 香料與花環 高貴化粧物 我投下水中 我作此惡業
17. 依此業應果 我散發穢味 依此造惡業 一切我皆知
18. 我今更問汝 緣何生惡趣？我與汝二人 等量有財寶
19. 我雖有財物 不知作庇護 依此業應果 我今生惡趣
20. 汝所為惡業 勿為我再語 實緣此惡業 汝不在善趣
21. 汝對我誤解 且以起嫉妒 請觀汝惡業 應果為如何？
22. 汝家有侍女 亦有裝身具 彼此共享樂 享樂非永遠
23. 亡者汝之父 由店來家中 或許可施汝 汝勿離此處
24. 我為裸體身 醜姿瘦見筋 此為女羞處 我父不見我
25. 然我何與汝 為汝作何事？使汝有幸福 更使受得樂
26. 僧團四比丘 更有四餘人 饗宴八比丘 為我行布施；彼時我幸福 我受諸快樂
27. 善哉答彼女 饗宴八比丘 使著諸衣物 為彼行布施
28. 剎那之奉獻 立即果應現 衣服與食飲 此是布施果
29. 彼女由此著美服 上衣迦尸絹；諸色之衣服 而近於敵妻
30. 汝女美容姿 見之有如神 又如曉明星 輝耀照十方
31. 緣何有是姿 依何有幸福？食物為汝生 內心有愉快
32. 我今且問汝 女神！汝有神通者 汝今現為人 如何作福業？由此汝色輝 光輝照十方
33. 我名為魔陀 汝為帝沙女 我於前世時 為汝之敵婦；因我為惡業 生此餓鬼界
34. 依汝行布施 無畏有幸福；妹妹得長生 一切姻親共
35. 無憂亦無惱 最高勝住所；此世行義務 布施成美者
36. 根絕諸貪欲 一切無非難 汝可到天國
A housewife named Tissā sees a female ghost and questions,
Tissā:
You are naked and very ugly, your veins are popping out.
You thin person, with your ribs sticking out, who are you?
Mattā (ghost):
My name is Mattā, and you are Tissā. Don’t you remember?
I was your husband’s other wife.
I did lots of evil actions and was born in the ghost world.
Tissā:
Now what evil deed have you done by body, speech, or mind for you to have been born in the world of ghosts?
Mattā:
I got angry easily and spoke harshly.
I was very jealous, greedy, and cunning.
Having used harsh words, I have been reborn in the world of ghosts.
Tissā:
Oh yes, I remember you. You were very violent those days.
Let me ask you something else. Why are you covered in dirt?
Mattā:
Do you remember one day, you had bathed and dressed in clean clothes?
I wanted to be more beautiful than you, so I wore a more beautiful dress than yours.
But I saw our husband talking and paying more attention to you rather than me.
I was extremely jealous and got angry. I took some dirt from the ground and threw it at you.
As a result of that bad deed, now I am covered in dirt.
Tissā:
Oh yes, I remember that day you threw dirt at me.
Now let me ask something else.
Why are you scratching your entire body?
Mattā:
One day we both went into the forest to gather some medicinal herbs.
You brought back medicinal herbs but I brought back plants that would make the body itchy.
Secretly, I scattered them over your bed. As a result of that bad action, my body is always itchy.
Tissā:
Oh yes, I remember that morning when my body got very itchy.
Here’s another question. Why are you naked?
Mattā:
One day, when friends and relatives gathered for a party,
you and our husband were invited while I was not.
I was very jealous and stole the clothes that you were going to wear to the party.
This is why now I am naked.
Tissā:
Yes, yes, I remember when you stole my clothes that night.
I have another question. Why do you smell of excrement?
Mattā:
You had nice perfumes, cosmetics, and necklaces made of flowers.
I threw them into a pile of excrement. This is why now I am very smelly.
Tissā:
Yes, I also remember when I found my perfumes,
cosmetics and flower necklaces in a pile of excrement.
I would also like to ask you, why do you suffer so much?
Mattā:
The wealth in our house was equally shared among us.
But I did not collect much merit, therefore I have to suffer now.
You warned me saying, “You are doing evil things. Happiness will not come from evil!”
Tissā:
You mistook me for an enemy when I was trying to help. You were also very jealous of me.
Now you can see the result of your evil.
You had maids and servants in the house and plenty of jewelry,
but now they are used by others. Wealth is not eternal.
Bhūta’s father is coming home from the market soon, maybe he will give you something.
Do not go anywhere; wait until he comes.
Mattā:
I am naked and very ugly with veins popping out.
It is embarrassing for a woman to be like this. Do not let Bhūta’s father see me.
Tissā:
OK then, what can I give or do for you which can make you happy and gain what you want.
Mattā:
Invite four monks as a group and four individually.
Offer alms to these eight monks and dedicate the merit to me.
Then I will be happy and gain what I want.
Tissā:
OK, I will.
She offered alms and robes to eight monks and dedicated the merit to Mattā.
The result of this donation immediately took effect in the form of food, drink, and clothing for the ghost.
She became pure, wearing the cleanest and finest clothes with jewelry and then approached Tissā.
Tissā:
Who are you, with heavenly beauty, shining in all directions like a star?
Why are you so beautiful?
What merit have you collected when you were a human?
Mattā:
My name is Mattā, and you are Tissā. Don’t you remember?
I was your husband’s other wife. I did lots of evil actions and was born in the ghost world.
But I am very happy now, rejoicing in your gift. I do not fear anything.
May you live long, my sister, happily with all your relatives!
Tissā:
Yes sister, one should practice the Dhamma and be generous by giving alms.
The person who does this will be reborn in heaven where there is no sorrow.
2.4 난다귀사難陀鬼事 Nandā Sutta
1. 汝色黑且醜 身污膽怯狀 眼赤齒突出 不似人之姿
2. 難陀塞那！我名為難陀 前世為汝妻 我因惡口業 生於餓鬼界
3. 如何身口意 以造此惡業？如何業應業 而入餓鬼界？
4. 我言怒且暴 對汝不尊敬；我因惡口業 生此餓鬼界
5. 我與汝外衣 汝著此衣服 著衣來此處 導引入我家
6. 汝到家中時 得衣與飲食 得見汝之子 得見汝兒媳
7. 汝手與我物 對我無有利 多聞之比丘 具戒無煩惱
8. 飲食使滿足 為我行布施 彼時我幸福 一切得快樂
9. 善哉答彼女 為多行布施 飲物軟硬食 臥具與衣服
10. 香華遮蔽日 種種之白檀 具戒無煩惱 多聞之比丘
11. 食物與飲物 使彼得滿足 今為彼女故 對彼行布施
12. 剎那之奉獻 立即果應現；衣服與食飲 此是布施果 彼女著美服 上衣迦尸絹
13. 由此諸色之衣服 而與夫接近
14. 汝女美姿容 見之有如神 又如曉明星 輝耀照十方
15. 緣何有是姿 依何有幸福？食物為汝生 內心有愉快
16. 我今且問汝 女神！汝有神通者 汝今現為人 如何作福業？由此汝色輝 光輝照十方
17. 難陀塞那！我名為難陀 前世為汝妻 我因惡口業 生於餓鬼界
18. 依汝行布施 無畏有幸福 願汝得長生 一切姻親共
19. 無憂亦無惱 最高勝住所 此世行義務 布施成美者
20. 家主行布施 根絕諸貪欲 一切無非難 汝可到天國
Nandasena sees a ghost and questions,
Nandasena:
You are very dark and ugly with red eyes and black teeth.
You look very nasty. I don’t think that you are a human.
Nandā (ghost):
Oh Nandasena, I am Nandā. I was your wife in the human world.
Since I did lots of evil things, I was reborn in the ghost world.
Nandasena:
What bad things did you do by body, speech, or mind in order to be reborn in the ghost world?
Nandā:
When I lived with you in the human world, I was very cruel to you by speaking harshly.
I did not respect you at all. That is why I was reborn in the ghost world.
Nandasena:
Here, I will give you my cloak to wear and then we can go back home.
You can have beautiful clothes, food, and drink there.
Also, you can see your sons and daughters-in-law.
Nandā:
Sadly, I cannot receive anything that is given directly by your hands.
But you can help me by giving alms to virtuous monks who know the
Dhamma well and are free from passion.
Share the merit that you gain with me, and then I will be happy with all the comforts in the world.
Nandasena agreed and offered food, drink, shelter, robes, umbrellas, flowers,
and incense to virtuous monks and shared the merit he collected with the ghost Nandā.
The result of this donation immediately took effect in the form of food, drink, and clothing for the ghost.
She became pure, wearing the cleanest and finest clothes with jewelry and then approached Nandasena.
Nandasena:
Who are you, with heavenly beauty, shining in all directions like a star?
Why are you so beautiful? What merit have you collected when you were a human?
Nandā:
Oh Nandasena, I am Nandā. I was your wife in the human world.
Since I did lots of evil things, I was reborn in the ghost world.
But now through the gift given by you, I am very happy and do not fear anything.
I bless you. May you live long and happily with your relatives.
Nandasena:
Yes my dear, one should practice the Dhamma and be generous by giving alms.
The person who does this will be reborn in heaven where there is no sorrow.
2.5 이환녀귀사耳環女鬼事 Maṭṭakuṇḍalī Sutta
1. 著清淨之耳環 ··· [廣說天宮事經、八三]
A Brahmin was crying over his dead son’s grave
when he saw a grieving deva who was disguised as a young man.
Brahmin:
My dear child, you are very handsome, wearing polished earrings, garlands, and sandalwood cream.
You are weeping, holding your head in your hands in the middle of this forest.
Why are you crying so sadly?
Deva:
I have received a bright golden chariot, but it does not have wheels.
That is why I am so sad. I am about to commit suicide.
Brahmin:
Oh dear boy, tell me, what kind of wheels do you need?
Should they be made of gold, jewels, rubies, or silver?
I will give you a pair of wheels made from anything.
Deva:
We can see the sun and moon right here.
It would be great if my chariot could have them as wheels.
Brahmin:
Oh, dear boy, you are indeed foolish. You seek something that cannot be obtained.
I am sure that you will die from sadness because it is impossible to get the sun and moon as your wheels.
Deva:
But wait a minute. We can see the sun and moon moving in the sky.
We can see their color and tracks. But when someone dies, one can never see him again.
So, who is more foolish, you or me?
You are crying over your dead son, who cannot even be seen, and I am crying over something that can at least be seen.
Brahmin:
Oh, dear boy, what you just said is very true. Of the two of us I am the greater fool.
I am crying to get my dead son back, like a childish boy crying to obtain the moon.
My heart was burning with sadness over the death of my son, like when ghee is poured onto a fire.
But now, all my sorrow has been extinguished as if I had been sprayed with water.
I was struck with an arrow of grief, but you have removed it from me, my dear boy.
Having heard your advice, I have become tranquil and cool, with the arrow of sorrow removed.
I no longer grieve or weep.
Are you a god, a divine musician, the god Sakka, or someone’s son? Who are you?
Deva:
Your son has been cremated in this cemetery. You are weeping over his remains.
I am that son of yours. Having done a meritorious deed,
I was reborn in the Tāvatiṁsa Heaven as a deva.
Brahmin:
We have never known you to give a small or large gift in charity.
We have never known you to observe the Five or Eight Precepts.
What kind of meritorious action did you do to go to heaven?
Deva:
Do you remember when I was very sick and lying sadly on a bed outside our house?
One day, all of a sudden, I saw the Supreme Buddha who had great wisdom
and a pure mind, and who had realized everything about this world.
I was very happy and had confidence when I saw him. I quickly worshiped him.
That was the only meritorious action I did to have come to this heaven.
Brahmin:
It is wonderful! Just mere worshiping has resulted in a great happiness.
Without delay, on this very day, I happily place confidence in the Buddha.
I go for refuge to the Buddha.
Deva:
That is exactly what you should do.
From this very day, go for refuge to the Supreme Buddha, the Supreme Dhamma,
and the Supreme Saṅgha with a confident mind.
Follow the Five Precepts honestly without breaking any of them.
Stop killing any beings, never steal, never drink alcohol,
never lie, never commit sexual misconduct, and be content with your own wife.
Brahmin:
Oh Deva, you really wish for my well-being. You have been very helpful to me.
From today onward, you are my teacher. I will do all the things you advised me to do.
With a confident mind I go for refuge to the Supreme Buddha, the excellent Dhamma,
and the disciples of the Great Teacher – the Noble Saṅgha.
I will stop killing living beings, never steal anything, never drink alcohol, never lie,
and never commit sexual misconduct. I will be content with my own wife.
2.6 아귀사餓鬼事 Kaṇha Sutta
1. 康哈餓鬼汝起來 如何而睡臥 睡臥竟何益？汝心汝兄弟 汝右眼伽達 氣狂心迷亂 伽沙瓦！
2. 伽沙瓦聞羅毘那耶言 為兄弟憂惱 緊急而起來
3. 何故汝氣狂 杜瓦拉迦城 徘迴市中行 口中呼喊兔 汝望兔如何？
4. 金製摩尼製 銀銅及銀製 寶石珊瑚製 為汝作此兔
5. 或有林森兔 我將為汝捉 汝欲何種兔？
6. 不欲地上兔 我欲月中來 我望伽沙瓦 為我持此來
7. 然而 吾弟！快捨此生活 汝望不可達 即歡月中兔
8. 康哈！汝賢教他人 前已死之子 何以汝猶悲？
9. 無人可能得 非人亦難得 生子得不死 此事何能得？
10. 吠陀之聖言 依根本醫術 醫藥為無用 康哈！汝悲此逝者
11. 持有甚多財 以及甚多富 國王剎帝利 縱然多財富 亦非不老死
12. 剎帝利 婆羅門 毘舍首陀 旃陀羅 補羯娑 此等及餘者 亦非不老死
13. 持誦吠陀者 梵所誦六支 此等及他智 亦非不老死
14. 仙人苦行者 調御貪等歡 一旦死時至 彼等捨肉體
15. 修心一境住 成就已義務 無漏止惡人 亦須捨此體
16. 如火注酥油 燃燒實苦我 如以水注者 彼消一切苦
17. 我心懸惱矢彼已善拔除；我失子惱苦 彼惱已取去
18. 取除我惱矢 我心成寂靜 已至無煩惱 得聞子之言 我已不悲泣
19. 智慧同情者 如是除悲苦 如迦達為之長兄
20. 迦達對長兄 如是賢言導 為彼之輔助 亦為一侍者
Minister Rohiṇeyya is helping King Kaṇha remove sadness over his son’s death.
Rohiṇeyya:
Please wake up King Kaṇha. Why are you lying down? What good do you gain from sleeping?
Your brother Ghata, who is as close to you as your heart and right eye, is suffering from a disease.
He is crying as if he is crazy, asking for a rabbit.
Having heard this, King Kaṇha became worried about his brother and got up quickly.
He visited his brother and questioned,
King Kaṇha:
Why are you crying like a crazy man saying, “Rabbit! Rabbit!”?
What kind of rabbit do you want? One made of gold, jewels, copper, silver, or precious stones?
It doesn’t matter, I will make it for you. There are also rabbits in the forest that feed on grass.
I will catch them for you. What kind of rabbit do you want?
Ghata:
I don’t want any of those rabbits that are on the earth.
I need the rabbit that is on the moon. Bring that one down for me, my dear Kaṇha.
King Kaṇha:
Dear brother, you are asking for something ridiculous.
You will waste your sweet life desiring that.
Ghata:
Oh! My dear Kaṇha, if you are wise enough to teach me,
why are you still crying over your dead son?
Wanting one’s son to not die is a wish that cannot be obtained
by humans or non-humans in the world.
It is impossible to bring the dead back to life by praying or any kind of medicine.
There are people who are very powerful, rich, and rule over kingdoms.
Even they are not free from old age and death.
Kings, Brahmins, servants, or low cast people are not free from old age and death.
Even ascetics who recite mantras living in forests are not free from old age and death.
There are also virtuous and calm rishis; even they leave their body when their time ends.
There are Arahants, who have reached Nibbāna, and are free from defilements.
They also leave their bodies at the end of the lifespan for the last time.
King Kaṇha:
My heart was burning with sadness over the death of my son like when ghee is poured onto a fire.
But now, all my sorrow has been extinguished as if I had been sprayed with water.
I was struck with an arrow of grief, but you have removed it from me, my brother.
Having heard your advice, I have become tranquil and cool with the arrow of sorrow removed.
I no longer grieve or weep.
The wise people in the world advise others with compassion, just as Ghata helped his elder brother.
It was Ghata’s advice that freed his elder brother from sorrow.
If someone has ministers like King Kaṇha had, they will gain happiness.
2.7 재호귀사財護鬼事 Dhanapāla Sutta
1. 裸體且醜姿 瘠瘦見血筋 唇皮又突出 瘦者汝為誰？
2. 尊者！惡趣閻魔界 我住為餓鬼 以造諸惡業 生此餓鬼界
3. 汝之身口意 造何之惡業？何業以應果 生此餓鬼界
4. 達桑那之國 愛拉卡奢有名之城市 前世住此處 我是大富商 被稱護財人 此地人皆知
5. 我有八十車 巨多之金寶 真珠與寶石 盡是我所有
6. 有此大財寶 我非愛布施 乞食不見我 閉戶居享樂
7. 貪欲無信仰 吝嗇罵他人 種種以妨害 眾多布施人
8. 布施無應果 布施何所得？ 蓮池與水井 植樹之庭園 水道與架橋 悉為我破壞
9. 我不為善業 為惡離世去 生至餓鬼界 飢渴受苦惱 離世死以來 五十五年餘
10. 我未得食物 亦不知飲料 吝惜吝物人 一切均廢滅 凡為廢滅者 皆為吝物人 餓鬼等實知 吝者皆廢滅
11. 前世我吝物 雖有多財寶 不以行布施 雖有布施物 不作庇護所
12. 故我受業果 至今後悔遲 四個月之後 期限已到來
13. 我恐生地獄 非常之苦極 四角有四窗 諸屋皆相似 鐵壁圍四周 頂柵以鐵覆
14. 鐵地用火燒 四側百由旬 充滿烈火焰 每時皆此狀
15. 此處長期間 我為惡業果 不得不受苦 是故我悲嘆
16. 汝等集此處 我說幸福言 於顯及於冥 勿為惡業行
17. 若既為惡業 或將為惡行 汝苦不得脫 飛去亦難逃
18. 汝等敬父母 家庭敬長者 沙門婆羅門 皆應得尊敬 汝等如是行 必生於天國
19. 若作諸惡業 欲入虛空中 浸入大深海 或於山窟中 亦難脫惡業
A group of merchants sees a ghost and questions him.
Merchant:
You are naked and very ugly, your veins are popping out.
You thin person, with your ribs sticking out, who are you?
Dhanapāla (Ghost):
I am a ghost, sir. I am suffering in the world of Yama.
I have done an evil deed as a human and have been reborn in the world of ghosts.
Merchant:
Now what evil deed have you done by body, speech,
or mind for you to have been born in the world of ghosts?
Dhanapāla:
I was a wealthy merchant named Dhanapāla who lived in the city of Erakaccha,
one of the Dasannās people.
I possessed eighty cartloads of gold, and many others of pearls and precious stones.
Even though I was very rich, I did not give anything to anybody at all.
I used to close the doors of my house when I was eating fearing that beggars would come to me.
I was rude, greedy, and insulted others. I did not believe in the Supreme Buddha.
I often tried to get in the way of people when they were giving alms by saying,
“There is no result from giving. Nothing good comes from following precepts.”
I destroyed lotus ponds, water pots, gardens, and bridges that were meant for the public.
The only deeds I did were evil ones. After my death,
I was reborn in the world of ghosts, suffering from hunger and thirst.
It has been forty five years since I left the human world.
I do not remember ever having eaten food or having drunk water.
This is the result of being greedy.
In the past, I was very foolish.
I did not give anything even though I was rich, even though there were many opportunities to give.
I did not collect merits for the protection of my future lives.
Now I regret my previous evil actions.
Four months from now, I will die and fall to the very scary and terrible hell.
That hell has four corners and four doors.
It is divided into sections, surrounded by an iron wall and covered by an iron roof.
Its iron floor is glowing with heat. Flames cover the area for hundreds of miles.
I will experience pain there for a very long time as the result of my evil deeds. Because of this I am very sad.
Therefore, I warn all of you, do not commit evil deeds either openly or in secret,
because you cannot escape their results, even if you fly up and run away.
Be respectful to your mother, father, elders in the family, as well as monks and ascetics.
In this way, you will be reborn in heaven.
2.8 권상귀사權商鬼事 Cullaseṭṭhi Sutta
1. 汝之裸體瘦 汝為禁欲者 尊者！夜往何處行 更有何緣由？我等共一切 吾謂獻汝財
2. 波羅奈之城 廣為世間知；前世我富有 吝嗇為家主 貪求食物欲 不以行布施；依此惡德故 墮入閻魔界
3. 我身飢且疲 欲得若干食 知人親處行 彼等甚慳吝 不信他世界 布施有善果
4. 我女如是云：布施父與祖 婆羅門來家 以為獻供犧 闇陀迦頻陀 即往彼處行
5. 國王向彼云：汝若受布施 速速來我處 我深表敬意；汝若有根據 此應以語我 聞而應有信
6. 餓鬼云善哉 往去[闇陀迦頻陀] 其處有食物 但彼無福受 再回王舍城 王者前現形
7. 王見餓鬼來 問彼何所需 應與汝何物？與之汝常喜 即以告知我
8. 飲食與衣服 施與佛僧伽 於我有利益 使我常歡喜
9. 王由高殿降 親手行布施 以此施僧事 稟告於如來 為救此餓鬼 而捧此布施
10. 餓鬼受供養 非常美光輝 再現國王前 云：我是藥叉 最上不思議 我不思議力 非人所能如
11. 布施僧團後 依彼所顯示 非能可計量 以觀不思議；永恒多滿足 人王我幸福
King Ajātasattu sees a ghost and questions him,
King:
You there who is naked and thin, where are you going in the middle of the night and why?
Tell me and I will be able to give you some food and clothes.
Chullaseṭṭi (ghost):
I was a very rich and famous man living in Benares, but I was evil.
I wanted to enjoy my wealth alone so I did not give anything to others.
Through this evil, I was reborn in the world of ghosts.
I am very hungry. I feel like I am being pierced by needles.
I go to my relatives to receive the merits they share and get some food.
But unfortunately they do not give alms and do not believe that there is any good result from giving to be experienced in the next world.
Luckily my daughter always says,
“I will give alms and dedicate the merit to my father and grandfathers.”
Now she is going to offer alms to Brahmins and I am going to the city of Andhakavinda to receive the merit and eat something.
King:
After you have gone there to eat, come back here because I also want to help you.
I believe what you say.
The ghost departed. Only Brahmins came to that alms giving.
There were no noble disciples of the Supreme Buddha.
Therefore the result of the merit was not powerful.
The ghost came back to the city of Rājagaha and appeared in front of the king.
King:
Tell me what you need, I will give you anything that will make you happy for a long time.
Ghost:
Please offer food, drink, and robes to the Supreme Buddha and the monks who follow him,
then dedicate the merit to me. That way I will live happily for a long time.
The king left the palace to meet the Buddha and offered alms.
He told the story of the ghost to the Buddha and shared the merits with the ghost.
Having received the merit, the ghost became bright and very beautiful.
He appeared in front of the king.
Ghost:
I am now very happy and possess many luxuries. Even humans do not have this kind of happiness.
Look at the power of that merit you shared with me by giving alms to the Buddha and his disciples.
Great King, you have been very helpful to me. Now I can always live happily.
2.9 앙굴라귀사央崛羅鬼事 Aṅkura Sutta
1. 我等為財寶 前往劍蒲闍 此藥叉與之 我來捉藥叉
2. 同意或強力 以捉此藥叉 扶住於車上 往杜瓦拉迦城
3. 諸人坐樹蔭 或得臥其下 不可折樹枝 此欺友為惡
4. 諸人坐樹蔭 或得臥其下 若有必要時 可得折其幹
5. 諸人坐樹蔭 或得臥其下 不可撕樹葉 此欺友為惡
6. 諸人坐樹蔭 或得臥其下 若有必要時 可得拔其根
7. 滯其家一夜 其處得飲食 不可興惡意；善人知感謝 值得使稱讚
8. 滯其家一夜 供諸飲食物 勿以興害意 不可以手害 害者即欺友
9. 前善後作惡 害人為惡業 不得清淨手 不得見幸福
10. 若人少邪念 清淨無污染 對人不害意 惡事還及愚；如同向逆風 投擲微粉塵
11. 或神或有人 或有主權者 不為被壓服；最高之所持 藥叉不思議 剎那至遠處 持有美色力
12. 手持黃金色 指尖持施物 流出蜜美味 想汝因陀羅
13. 我非是天神 亦非乾闥婆 亦非因陀羅 央堀羅！麥魯婆城來 知我是餓鬼
14. 如何有戒德 於麥魯娑城 前世汝為何？以此汝梵行 由手造出福
15. 前世於彼城 我乃機織女 彼時極貧困 無可行布施
16. 我之工作場 阿薩伊哈近 彼是信仰深 而為布施主；終生為福業 行善恥為惡
17. 乞者來彼處 具有眾多人 彼等來問我 阿薩伊哈處
18. 何處與布施？我等其處行 我被彼所問 示阿薩伊哈
19. 我伸右手指：汝等行其處 汝有幸福者 彼處與布施 依此滿願望 我手流出蜜 我因此梵行 我手有福生
20. 實汝依自手 未為何布施 他人布施喜 伸手為教示
21. 依此滿願望 汝手流出蜜 汝因此梵行 汝手有福生
22. 尊者！施與布施人 自手為恭敬 捨離此世體 又將行何處？
23. 鴦耆羅娑者 為所未能為；現在與未來 我所不能知 我近毘沙門 阿薩伊哈聞 前去伴帝釋
24. 實應為善業 應力行布施 見手滿願望 誰不為福業
25. 我今離此處 杜瓦拉迦行 我將行布施 可得此幸福
26. 我施飲食物 寢具與衣服 設置給水所 難路作橋樑
27. 爾時 另一餓鬼現 何故汝指曲 何故汝顏歪 汝眼突外出 汝為何業果？
28. 家主信仰深 鴦耆羅沙家 我住行布施 布施監督者
29. 乞者來其處 我見其求施 我行至一隅 向彼作歪顏
30. 是故我指曲 我顏成歪形 雙眼作突出 依此惡業果
31. 汝為輕蔑人 顏曲眼突出 汝何宜行耶？汝於布施他 戲作歪顏形
32. 如何行布施 得為他利益 我施軟硬食 衣服與寢具
33. 我今離此處 杜瓦拉迦行 我將行布施 可得此幸福
34. 我施飲食物 寢具與衣服 設置給水所 難路作橋樑
35. 由此彼歸去 再來杜瓦拉 鴦堀羅布施 彼為幸福者
36. 彼施飲食物 寢具與衣服 設置給水所 清淨心布施
37. 準備快馬車 運載飢渴人 施衣著與人 及疲怠者乘
38. 欲得日傘者 香粲及草鞋 諸人來此處 乞求鴦堀羅 理髮料理師 乃至賣香者 恒常朝夕喚
39. 鴦堀羅愉快 人人皆念我；新達伽！如何我難睡 不見乞食故
40. 鴦堀羅愉快 人人皆念我；新達伽！如何我難睡 少有乞食故
41. 三十三天主 帝釋賜與汝 一切世界中 由汝願所擇
42. 三十三天主 帝釋與我願 我願於日出 乃我身起時
43. 出現甘美食 現戒德乞士 布施永無盡 施後我不悔；施與心愉悅 此願帝釋賜
44. 汝之諸財產 不可過與人 汝雖行布施 亦應護財寶；是故財寶施 財寶比施要；過於布施時 家族不得存
45. 不過行布施 過餘行布施 賢者不稱讚；是故財產寶 勝過於布施 賢者辦正法 適可而進行
46. 可也 我仍行布施 寂靜恭敬人 與我行交往；如雲滿之降 一切乞滿足
47. 汝見諸乞食 顏色有光輝 布施我心悅 居家有幸福
48. 汝見諸乞食 顏色有光輝 布施我心悅 成就諸福業
49. 施前我心樂 施時心滿足 施後我心悅 成就諸福業
50. 一切諸食物 六萬台車滿 於鴦堀羅家 常施諸人人
51. 三千料理人 珠寶著滿身 家住鴦堀羅 忙於行布施
52. 六萬青年人 珠寶著滿身 鴦堀羅大施 為彼而劈薪
53. 婦人萬六千 一切為莊嚴 鴦堀羅大施 為彼作園子
54. 萬六千婦人 一切為莊嚴 鴦堀羅大施 為彼備湯匙
55. 彼與多數人 長期為施與 剎帝利(鴦堀羅) 親手作施與 是心善意深 反復照顧人
56. 數月或半月 數年或數季 鴦堀羅施主 長期續大施
57. 如是長期間 鴦堀羅布施 捨身離此世 彼至三三天
58. 夜叉因陀迦 施與阿那律 食物滿鉢皿 彼捨此身體 到三十三天
59. 因陀迦有十 輝勝鴦堀羅 於色及於聲 於味香與觸 於心常喜悅
60. 壽命與名聲 階級與幸福 因陀迦於力 輝勝鴦堀羅
61. 鴦堀羅！緣汝長久時 汝為大施主 汝來近前坐 汝可來我前
62. 人間最上者 佛在帝釋天 晝度樹下坐 無垢白石上
63. 十方之世界 諸神齊集來 圍繞正覺者 停於諸山頂
64. 諸神於容色 無如正覺者 勝過一切神 唯覺者光輝
65. 鴦堀羅居處 離佛十由旬 因陀迦近佛 殊勝徧光輝
66. 佛陀正覺者 環顧鴦堀羅 以及因陀迦 助長布施德 佛作如是言
67. 鴦堀羅！汝於長期間 多為大布施 於我遠離坐 汝可來我前
68. 彼受佛稱讚 彼作如是言：布施竟何益 布施無價值
69. 藥叉因陀迦 僅為少布施 如月於星群 勝我有光輝
70. 佛告曰：如於不毛地 雖植多種子 無能多得果 農夫所不悅
71. 如對惡戒人 多施亦無益 大施無大果 施主亦不喜
72. 如於肥沃地 少量植種子 強量驟雨注 得果農夫悅
73. 具戒有德人 如是人有德 少量為福業 即得大果報
74. 布施者思惟 而後行布施 所施有大果 思慮而布施 施主生天國
75. 思慮布施價 善逝亦稱讚 此世行布施 所施一切物 此世得大果 如同植種子 播於良田上
A group of merchants tries to capture a ghost.
Aṅkura (merchant):
We are going to the country of Kamboja to do business.
This god will help us get what we want. Let’s take him with us.
After we have taken the god, either with his permission or by force,
we will put him on a cart and can go quickly to the city of Dvāraka.
Ghost:
One should not break the branches of a tree which he previously rested under.
It is like injuring a friend, this is a very evil deed.
Aṅkura:
Dear god, it doesn’t matter.
One should even cut down the trunk of a tree he previously used for shade if he needs it.
Ghost:
One should not remove even one leaf of the tree that he previously used for shade.
It is like injuring a friend. This is a very evil deed.
Aṅkura:
No, oh god, one should even pull the whole tree out along with the roots if he needs it.
Ghost:
A man should not even have an evil thought against another man who helped him by providing food, drink,
and shelter, even for one night. Showing gratefulness is always praised by the wise in this world.
A man should not even have an evil thought against another man who helped him by providing food, drink, and shelter, even for one night. Good people with honest hearts do not like to associate with bad friends.
A person who harms another who had previously helped him will not have good fortune.
If one hates another who does not hate him back, the bad karma will come back to that same fool just like when dust is thrown up and falls back down.
I am not easily defeated by a god or man.
I have very mighty psychic powers with great beauty and strength. I can travel great distances.
Aṅkura:
Your hands are golden, five streams of sweet juices flows out of your hand.
You must be Sakka, the King of Gods.
Ghost:
No, I am not the god Sakka nor a famous god or gandhabba.
I lived in the human world in the city Bheruva.
After death, I was reborn in the ghost world. Aṅkura, I am a ghost.
Aṅkura:
What good deed did you do when you were living in Bheruva city to get those wonderful hands of yours?
Ghost:
I was a tailor in Bheruva city. Back then, my life was very hard and I had nothing to give.
However, my workshop was close to a man named Asayha who was very generous.
He was a disciple of the Buddha, followed precepts, and collected lots of merit.
Beggars would come to me asking where the house of wealthy Asayha was, saying,
“Blessings to you! Where should we go? Where are the alms given out?”
I would point with my right hand and answer saying,
“Blessings to you! You should follow that direction.
The alms are given out there at Asayha’s residence.”
For this reason, my hand flows with sweet juices.
Aṅkura:
You did not give alms to anyone with your own hand,
but you helped others by pointing to the place where someone else gave alms.
For that meritorious deed your hand flows with sweet juices.
I am curious about the generous man who gave those alms.
Where was he reborn after death?
Ghost:
I do not know for sure but wherever he is, he must be very powerful and bright.
I have also heard from the god Vessavaṇa that he has been reborn in the same heavenly world where Sakka the leader of gods is.
Aṅkura:
It is really great to do good deeds such as giving alms.
After seeing the hand which gives unlimited happiness, why would anyone not collect merits?
Definitely, when I return to the city of Dvāraka, I will give alms which will result in happiness.
I will give food, drink, clothing, and provide houses to stay in.
I will build public water tanks, wells, and bridges in places where it is hard to cross.
While this discussion was taking place,
suddenly the merchant Aṅkura saw another ghost and questioned him.
Aṅkura:
Why are your fingers crooked, your face disfigured and ugly?
Why are tears oozing from your eyes? What bad karma did you do for this to happen?
Ghost:
Now, you know about that generous man Asayha, the disciple of the Buddha.
He appointed me as the person in charge of gifts in his house.
But when I saw beggars who had come asking for food, I did not like to see them,
so I would purposely turn my face away from them with anger.
For that reason, my fingers and face are now deformed, and tears are oozing out from my eyes.
This was the evil deed that I committed.
Aṅkura:
Oh unfortunate man, you are suffering with crooked fingers and a deformed face because you were unhappy about others giving alms.
I have to be very careful when I appoint somebody else to give alms.
When I leave here and go back to Dvāraka city,
I will give food, drink, clothing and houses for travelers.
I will build water tanks and bridges in places where it is hard to cross.
This will bring me happiness in my future life.
When Aṅkura returned to Dvāraka, he gave food, drink, clothing and guest houses.
He built water tanks, wells, and bridges in places where it was hard to cross.
He did all these things with a very happy mind. Every morning and evening,
servants and cooks in Aṅkura’s house invited people to his house, calling loudly,
“Who is hungry? Who is thirsty? Who needs clothes?
Who needs a resting place for their oxen? Who needs an umbrella?
Who needs perfumes? Who needs flowers? Who needs sandals?”
Aṅkura appointed a young man named Sindaka to organize alms.
One day, Aṅkura spoke to Sindaka thus:
Aṅkura:
My dear Sindaka, the people think that I have a very happy and satisfied life,
but if there are little or no beggars that come to my house on some days,
I am very sad and will not sleep well.
Sindaka:
If the god Sakka, leader of the Tāvatiṁsa Heaven,
was to grant you one wish, what would you wish for?
Aṅkura:
I would wish:
May heavenly food appear in front of me when I wake up.
May I see virtuous beggars.
May I never be short of things to give.
May I feel no regret after giving.
May I have a very pleasant mind while giving.
At that time, a man named Soṇaka was sitting there listening to the conversation,
and spoke to Aṅkura saying,
Soṇaka:
One should not give everything one has to others.
One should not only give alms, but one should also protect one’s own wealth.
Therefore wealth is better than giving. Those people who give too much will become poor.
Wise people do not praise not giving or giving too much. Giving in a balanced way is always safe.
Aṅkura:
No Soṇaka, I will definitely continue to give to others.
May lots of good people become my friends. I want to make everyone happy.
I want to give gifts to them like a cloud that rains everywhere.
When people welcome beggars to their house happily and becomes happy after giving,
those people living there will definitely become happy.
One should have a pleasant mind before giving, while giving, and after giving.
This is the way to collect powerful merit.
Aṅkura is always thinking about giving.
Sixty thousand carts of food are given constantly to the people who come to his house.
There are three thousand cooks wearing beautiful jewelry working for Aṅkura to prepare alms.
There are another sixty thousand young men who chop firewood to be used for the cooking fire.
There are twelve thousand women wearing beautiful jewelry preparing ingredients for the food.
There are another twelve thousand women wearing beautiful jewelry standing with spoons to distribute the food.
In this way, King Aṅkura gave an immeasurable gift of alms to many people.
He gave alms again and again in a very organized way, with respect and with his own hands.
He gave alms for many days, months, seasons, years—for a very long time.
Having given such great alms for a long time,
after death, Aṅkura was reborn in the Tāvatiṁsa Heaven.
There was another young man named Indaka
who only gave one spoonful of food to the Arahant Anuruddha Bhante.
After death, Indaka was also reborn in Tāvatiṁsa heaven.
Surprisingly, Indaka experienced divine happiness with more beautiful forms, sounds,
smells, tastes, and tangibles than Aṅkura.
Indaka had a longer life span, beauty, happiness, and power.
One day the Supreme Buddha, the best of men, visited the Tāvatiṁsa heaven and was sitting
on the Paṇḍukambala Rock at the foot of the Coral Tree on the top of Mount Meru.
A large number of gods assembled there to pay homage to the supreme Buddha.
The light of the Buddha’s body shone more brightly that those gods.
At that time, Aṅkura was sitting twelve miles away from the Buddha
while Indaka was sitting very close, shining brightly.
The Supreme Buddha noticed both of them and questioned,
Supreme Buddha:
Aṅkura, why are you sitting far away from me?
You have given great alms for a long period of time.
Why don’t you come closer to me?
Aṅkura:
There were no noble disciples of the Blessed One to accept my alms so the result was not so fruitful.
But Indaka gave very little alms to an Arahant disciple and now shines more brightly than me, like the moon in the midst of stars.
Just like when many seeds are planted in an infertile field, it does not give a large harvest.
The farmer will not become happy.
In the same way, even though a large alms-giving is given to an ordinary group of people who do not follow the Dhamma and protect precepts, it does not give a big result. It will not make the donor happy.
On the other hand, when a small amount of seeds are planted in a fertile field,
it gives a very large and successful harvest.
The farmer will be happy. In the same way, if someone offers very little alms to the noble disciples who are virtuous and full of good qualities, the result will be very fruitful.
In order to gain fruitful results from giving, people should give wisely. Then they will be born in heaven.
The Supreme Buddha always praised giving alms wisely.
The gifts given to noble disciples give a more fruitful result,
just as the seeds planted in a fertile field give a big harvest.
2.10 울다라모귀사鬱多羅母鬼事 Uttaramātu Sutta
1. 日中恒河岸 停住一比丘 餓鬼女近前 姿醜令人懼
2. 彼女髮極長 懸垂接地面 彼女髮覆面 彼對沙門言：
3. 五十五年間 不知飲食物 尊者與我食 我渴思飲物
4. 雪山流出水 清泠入恒河 汝可汲取飲 為何乞求我？
5. 尊者！若我自汲恒河水 河水化為血 是故我於此 向汝乞飲物
6. 汝之身口意 如何為惡業？依何業應果 恒河變成血
7. 尊者！我子鬱多羅 信深優婆塞 彼反我之意 四事供沙門
8. 我責鬱多羅 我欲打勝彼 汝反我心意 布施與沙門
9. 衣服與飲食 資具及寢具 汝於彼世界 一切化為血 鬱多羅！依此業應果 恒河變成血
A female ghost who was very ugly and scary approached a monk
who was resting on the bank of the Ganges River.
Her hair was extremely long and touched the ground.
Covered by her hair, she spoke to the monk.
Ghost:
Bhante, it has been 55 years since I died in the human world.
I have not eaten anything or drunk water since then.
Please give me some water, I am very thirsty.
Monk:
There is this cool water in the Gaṅges River flowing down from the Himalayan Mountains.
You can take some from here and drink. Why do you ask me for water?
Ghost:
Oh Bhante, if I take water from the river, it turns into blood.
That is why I am asking you for water.
Monk:
Now what evil deed did you do by body, speech,
or mind so that the water of rivers now becomes blood for you?
Ghost:
I had a son named Uttara who was a disciple of the Supreme Buddha.
He donated robes, alms food, shelters, and other supplies to monks.
I did not approve of what he did, so I got angry and cursed him by saying,
“Hey Uttara, may the food and everything you give be received as blood in your next life!”
Because of this action, the water of rivers becomes blood when I take it.
2.11 선아귀사線餓鬼事 Sutta Sutta
1. 我曾於前世 施與比丘線 彼來至我家 向我乞線去；我得多應果 著物數千萬
2. 花覆樂宮庭 幾重美裝飾 男女侍者多 財寶多無盡
3. 依此業應果 快樂幸福受 再來人間界 以行諸福業 聖弟子導我
4. 汝曾來此處 已逾七百年 汝年老力衰；知己親友死 汝由此處去 意欲作何為？
5. 來此七百年 幸福惠如神 再來人間界 以行諸福業 聖弟子導我
6. 彼取彼女手 強固捕捉腕 如衰弱老婦 再得領回歸 對來此人言：汝等為福業 即能得幸福
7. 依我之所見 不為善業者 將受餓鬼苦 多為幸福業 人天立福界
A ghost, in disguise as a human, causes his former fiancé to give string to a monk.
He then takes her from the human world to his peta mansion to live for seven hundred years.
Young Woman:
One day a monk came to me needing some string.
As a result of offering string to him, I now have beautiful clothes.
There are beautiful flowers around this mansion.
There are many devas and deities who watch over me.
I wear beautiful and divine clothes.
I am very comfortable living here; my comforts do not end.
I have received all these pleasures because of that offering of string.
Please, noble man, take me back to the human world so I can collect more merit.
Ghost:
It has been seven hundred years since you left the human world.
If you go there now, you will appear in the form of a very old woman.
All your relatives will have already passed away.
What will you gain by going there?
Young Woman:
I have enjoyed these heavenly pleasures for seven hundred years.
Please take me to the human world. I want to collect more merit.
The ghost took her by the arm and led her back to the village where she was living and said to her:
Ghost:
You should tell other people that if they want happiness, they need to do meritorious deeds.
Young Woman:
I have seen with my own eyes what happens to those who do not do meritorious deeds.
They are sad when they are in the human world and also when they are in the ghost world.
But those who do meritorious deeds are happy when they are in the human world and in the heavenly world as well.
2.12 무이견귀사無耳犬鬼事 Kaṇṇamuṇḍa Sutta
1. 金色砂之上 豎立金色梯 此處百合美 芳香浸心脾
2. 諸樹覆地面 散布種種香 紅蓮覆一面 池中聚白蓮
3. 香氣蕩心上 微風徐吹薰 水鳥蒼鷺歌 白鵝豎聲鳴
4. 種種百鳥集 諸聲歌嘹亮 樹有種種實 森有種種果
5. 汝所住宮殿 多數金銀造 人間世界中 城市無此貌
6. 壯麗四方輝 五百諸侍女 此為汝眷屬 對汝為侍奉
7. 指環與腕環 金色布為飾 臥榻金銀造 是為汝之物
8. 羚羊鹿皮覆 羊毛敷整備 彼處汝臥居 安然享快樂
9. 時間至中夜 汝由此處起 出至庭院行 圍繞蓮華池
10. 汝於池邊立 周圍綠草生 美麗無耳犬 嚙汝手與足
11. 嚙盡銷骨時 汝已墮池中 汝體已復元
12. 由此汝站立 汝為愛美姿 汝再著衣服 來至我之前
13. 汝之身口意 如何為惡業 依何業應果 汝為犬所嚙？
14. 金毘羅地方 原有一長者 本是信仰深 彼為優婆塞；我乃為彼妻 姦婦無戒行；如是與人姦 夫婿對我云：
15. 汝對我犯罪 我不能容許 汝為非正行 我懼言虛語：
16. 我對汝忠心 心體皆無罪 若我對於汝 心體有罪犯
17. 以此無耳犬 當喰我四肢 因此業果報 以及此虛言
18. 苦惱七百年 為此無耳犬 而嚙我四肢
19. 然汝多能神 為我來此處；救我脫犬難 無惱亦無恐
20. 尊神我歸命 合掌我乞求 超人間快樂 我與神共享
21. 超人間快樂 我與汝共享 汝為幸福者 我向汝乞求 汝速使我歸 歸至波羅奈
A king sees a female ghost and says,
King:
In your wonderful garden there are golden stairs.
Golden colored sand is spread all over the garden.
There are lovely, sweet smelling white water lilies in the pond.
There are various kinds of trees in the garden.
The garden is covered by the sweet smell of flowers.
Swans, herons, geese, and various other birds sing throughout the garden.
The trees are full of sweet fruits.
A garden as beautiful as this could not be found anywhere in the human world.
These beautiful mansions are made of gold and silver which shines in all directions.
There are five hundred divine servants for you.
They wear golden bracelets and bangles.
There are many beds made of silver and gold covered with comfortable mattresses.
You enjoy happiness resting on them.
But surprisingly, you wake up in the middle of the night and go to the garden pond.
You are sitting on the bank.
Oh, sadly, a dog with torn ears comes to you and eats your flesh until you become a skeleton.
Then you go into the pond and your body returns back to normal.
With your body back to normal, you put on beautiful clothes and come to me.
What evil deed did you do by body, speech, or mind that a dog to eats your flesh every night?
Ghost:
In the city of Kimbila there was a male lay disciple of the Buddha;
I was his wife. I was very evil and unvirtuous. I committed sexual misconduct.
Having seen my bad character, my husband said to me,
“You cheated on me. It is not good for you.”
When he said this to me, I lied and swore an oath saying,
“Oh no! I have not been disloyal to you in body or thought.
If I have done bad things, may a dog with torn ears eat my flesh.”
As a result of my bad action and lie, I have been eaten by a dog with torn ears for seven hundred years.
Great king, by having come here, you have helped me very much.
I am freed from the dog and have no fear or sorrow.
Great king, I pay respect to you, putting my hands together,
I beg you to come here to enjoy divine sensual pleasures with me.
King:
My dear, I have already enjoyed divine pleasures with you, now please take me back to my city quickly.
2.13 울파리귀사鬱婆利鬼事 Ubbarī Sutta
1. 般遮羅之國 有王名梵施 或月日已過 王死期已至
2. 配偶鬱婆利 荼毘場所行 不得再見王 以故興悲嘆
3. 仙人來彼處 善行之聖者 彼於荼毘所 會見彼女問
4. 荼毘此場所 此為誰之物？種種香散布 為誰妻悲嘆：我夫離我去 是故興悲嘆；不見梵施王 以此我悲嘆
5. 其處之相遇 彼女回答言：為梵施幸福 及汝其他等
6. 此荼毘場所 乃是彼所有 雲漾種種香 我夫離我去 是故興悲嘆 不見梵施王 以此我悲嘆
7. 八萬六千人 皆具梵施名 於此為荼毘 汝為誰悲嘆？
8. 秋拉尼之子 般遮羅之王 尊者！彼人我嘆息 彼夫與快樂
9. 彼等有諸王 皆具梵施名 皆為秋拉尼 般遮羅大公
10. 一切諸人人 順次第一王 何故捨前者 悲嘆最後人？
11. 長久之期間 我身若為妻 彼身我輪迴 多人言彼妻
12. 汝是為人妻 汝為人夫婿 亦時為畜生 同為有過去 不能見極限
13. 如火注酥油 實為苦所燒 如以水注火 一切苦全消
14. 汝知我懸心 技取煩惱矢 汝取我惱苦 及失夫煩惱
15. 除去煩惱矢 我心得寂靜 如無煩惱苦 聖者！而今聞汝言 我已無悲泣
16. 彼由此沙門 聞此善說言 彼取鉢與衣 而為出家身
17. 彼為出家身 無家入寂靜 為生梵天界 善養慈悲心
18. 由村復至村 行脚王城市 優樓頻羅村 彼女委身住
19. 為生梵天界 善養慈悲心 捨離人間欲 得生梵天界
There was a wealthy king named Brahmadatta in the city inhabited by the Pañcāla people.
The king had lived a long life and soon died.
The king had a wife named Ubbarī who often went to his grave and wept saying,
“Where are you, Brahmadatta?”
One day, a virtuous ascetic who meditated in the forest visited the cemetery and questioned the people who were gathering there.
Ascetic:
Flowers and incense have been offered to this grave.
Who is buried underneath? Why is this woman crying?
People:
Great ascetic, this grave belongs to King Brahmadatta.
The woman is his wife crying over her dead husband calling,
“Where are you my Brahmadatta?”
Ascetic:
Eighty-six thousand people also named Brahmadatta have been cremated on this same spot.
Which one are you crying for?
Ubbarī:
Great ascetic, my husband is the son of King Cūḷani, and also the leader and king of the city Pañcāla.
My husband gave me everything I wanted. I am weeping for my husband Brahmadatta.
Ascetic:
All the kings were also named Brahmadatta, and they were also the son of Cūḷani.
All of them ruled over the city of Pañcāla.
It was also you who were all those kings’ wife. Why do you only cry for your last husband and forget the previous ones?
Ubbarī:
Great ascetic, was I born only as a woman for such a long time in this journey of Samsara?
Ascetic:
No, you have been born as a woman, man, and animal.
The beginning of this long journey cannot be seen.
Ubbarī:
My heart was burning with sadness over the death of my husband like when ghee is poured onto a fire.
But now, all my sorrow has been extinguished as if I had been sprayed with water.
I was struck with an arrow of grief, but you, great ascetic, have removed it from me.
Having heard your advice, I have become tranquil and cool with the arrow of sorrow removed.
I no longer grieve or weep.
She listened very closely to the words of the ascetic.
Taking a bowl and robes, she became a nun.
She practiced the meditation of loving kindness in order to be born in the brahma world.
She travelled between villages, towns, and cities and finally passed away in the village called Uruvelā.
Having practiced thoughts of loving kindness and removed all desires to become a woman, she was reborn in the brahma world.