---
title: "增壹阿含經 · 4"
description: "增壹阿含經是佛教重要经典之一，由东晋时期译经师瞿昙僧伽提婆翻译。该经属于早期佛教阿含部经典，以数字递增方式组织教义，从一到十逐层阐述佛法要义，涵盖四圣谛、八正道、因果业报等核心思想。经文内容包含佛陀开示、弟子问答及修行指导，体系完整，是研究原始佛教的重要文献。作为汉传佛教根本经典之一，增壹阿含經在佛教史上具有崇高地位，为后世禅修与教理研究提供了重要依据，对东亚佛教发展影响深远。"
url: "https://rushiwowen.co/en/r/cmbrp1z7w033ylg048i2mnxqb"
---

### （四）

> (4)

聞如是：

> Thus have I heard:

一時，佛在舍衛國祇樹給孤獨園。

> Once, the Buddha was staying in the Jeta Grove, in the garden of Anathapindika, near the city of Shravasti.

爾時，世尊告諸比丘：「猶如屋舍有兩門相對，有人在中住，復有人在上住，觀其下出入行來皆悉知見。我亦如是。以天眼觀眾生之類，生者、終者，善趣、惡趣，善色、惡色，若好、若醜，隨行所種，皆悉知之。

> At that time, the World-Honored One addressed the monks: "Just as a house has two doors facing each other, with someone living inside and someone else above, able to see clearly all who come and go below—so too do I, with my divine eye, observe all living beings: those being born, those dying, those in fortunate or unfortunate realms, those with fair or poor forms, whether good or ugly. According to the deeds they have sown, I know all of this completely."

「若復有眾生，身行善，口行善，意行善，不誹謗賢聖，行正見法與等見相應，身壞命終，生善處天上，是謂名眾生行善。若復有眾生，行此善法不造惡行，身壞命終，來生人中。若復有眾生，身、口、意行惡，造不善行，命終之後，生餓鬼中。或復有眾生，身、口、意行惡，誹謗賢聖與邪見相應，命終之後，生畜生中。或復有眾生，身、口、意行惡，造不善行，誹謗賢聖，命終之後，生地獄中。

> If there are beings who act virtuously through body, speech, and mind, who do not slander the wise and noble, and who uphold right view in harmony with correct understanding—when their bodies break and their lives end, they will be reborn in the heavenly realms, a good destination. This is what it means for beings to practice goodness. If there are beings who practice these wholesome deeds and refrain from unwholesome actions, when their bodies break and their lives end, they will be reborn among humans. If there are beings who act unwholesomely through body, speech, and mind, committing evil deeds, when their lives end, they will be reborn among hungry ghosts. Or, if there are beings who act unwholesomely through body, speech, and mind, who slander the wise and noble, and hold wrong views, when their lives end, they will be reborn among animals. Or, if there are beings who act unwholesomely through body, speech, and mind, committing evil deeds and slandering the wise and noble, when their lives end, they will be reborn in the hell realms.

「是時，獄卒將此罪人示閻羅王，並作是說：『大王當知，此人前世身意行惡，作諸惡行已，生此地獄中。大王！當觀此人以何罪治？』是時，閻羅王漸與彼人私問其罪，告彼人曰：『云何，男子！汝本前世為人身時，不見人有生者得作人身，處胎之時極為困厄，痛實難處，及其長大，將養乳哺，沐浴身體耶？』是時，罪人報曰：『實見，大王！』閻羅王曰：『云何，男子！汝自不知生法之要行耶？身、口、意法修諸善趣。』罪人報曰：『如是，大王！如大王教。但為愚惑，不別善行。』閻羅王曰：『如卿所說，其事不異，亦復知卿不作身、口、意行，但為今日，當究汝放逸罪行。非父母為，亦非國王、大臣之所為也，本自作罪，今自受報。』

> At that time, the jailer brought this sinner before King Yama and said, "Great King, you should know that this person, in his former life, committed evil deeds through body, speech, and mind. Having done these evil deeds, he has now been born in this hell. Great King, consider what punishment should be meted out to this person." Then King Yama gradually questioned the man privately about his offenses, saying to him, "Tell me, man, when you were previously born as a human being, did you not see that those who are born into human form experience great hardship while in the womb—truly painful and difficult to endure—and that after birth, they are raised with milk, cared for, and bathed?" The sinner replied, "Indeed, Great King, I saw this." King Yama said, "Tell me, man, did you not know the essential practice of birth—that one should cultivate good deeds through body, speech, and mind to reach favorable realms?" The sinner replied, "Yes, Great King, just as you teach. But I was foolish and deluded, unable to distinguish good conduct." King Yama said, "As you say, this is indeed the case. I also know that you did not cultivate good deeds through body, speech, and mind. But now, today, you must face the consequences of your negligent and reckless actions. This was not done by your parents, nor by the king or ministers. What you yourself did, you now receive yourself."

「是時，閻羅王先問其罪，却勅治之。次復，第二天使問彼人曰：『汝本為人時，不見老人形體極劣，行步苦竭，衣裳垢坌，進止戰掉，氣息呻吟，無復少壯之心。』是時，罪人報曰：『如是，大王！我已見之。』閻羅王報曰：『汝當自知：「我今亦有此形老之法，為老所厭，當修其善行。」』罪人報曰：『如是，大王！爾時，實不信之。』閻羅王報曰：『我實知之，汝不作身、口、意行，今當治汝罪，使後不犯。汝所作惡，非父母為，亦非國王、大臣、人民所造，汝今自造其罪，當自受報。』

> At that time, King Yama first questioned the person about their offenses, then ordered punishment accordingly. Next, the second heavenly messenger asked the person, "When you were once human, did you not see the elderly with frail bodies, struggling to walk, clothes dirty and unkempt, movements trembling, breath labored and gasping, no longer having the vigor of youth?" The sinner replied, "Yes, Great King, I have seen them." King Yama said, "You should have known then: 'I too am subject to aging and decay, bound by old age. I should cultivate good deeds.'" The sinner replied, "Yes, Great King, but at that time, I truly did not believe it." King Yama said, "I know well that you did not cultivate good actions in body, speech, or mind. Now I will punish you for your offenses so that you will not repeat them. The evil you have done was not created by your parents, nor by the king, ministers, or the people. You have created your own offenses, and you must bear the results yourself."

「是時，閻羅王以此第二天使約勅已，復以第三天使告彼人曰：『汝前身作人時，不見有病人乎？臥在屎尿之上，不能自起居。』罪人報曰：『如是。大王！我實見之。』閻羅王曰：『云何，男子！汝不自知：「我亦當有此病，不免此患？」』罪人報曰：『實爾，大王！我實不見之。』閻羅王曰：『我亦知之，愚惑不解，我今當處汝罪，使後不犯此之罪行。非父、非母為，亦非國王、大臣之所造作。』

> At that time, King Yama, having admonished him with the second heavenly messenger, further addressed him with the third: "When you were a human in your former life, did you not see those who were ill, lying amidst their own excrement and urine, unable to rise or care for themselves?" The sinner replied, "Indeed, great King, I saw them." King Yama said, "Then why, O man, did you not think to yourself, 'I too shall fall ill, and I cannot escape this affliction'?" The sinner replied, "Truly, great King, I did not consider this." King Yama said, "I know that you were foolish and did not understand. Now I will impose upon you the consequences of your deeds, so that you may not commit such wrongs again. This is not the doing of your father or mother, nor of the king or his ministers—it is your own doing."

「是時，閻羅王以此教勅已，復以第四天使告彼人曰：『云何，男子，身如枯木，風去火歇而無情想，五親圍遶而號哭？』罪人報曰：『如是。大王！我已見之。』閻羅王曰：『汝何故不作是念：「我亦當不免此死。」』罪人報曰：『實爾，大王！我實不覺。』閻羅王曰：『我亦信汝不覺此法，今當治汝使後不犯。此不善之罪，非父、非母為，亦非國王、大臣、人民所造，汝本自作，今自受罪。』

> At that time, King Yama, having given these instructions, further addressed that person with the fourth heavenly messenger, saying: "What now, O man? Your body is like withered wood—the wind has departed, the fire has ceased, and there is no feeling or thought. Your five relatives gather around you, weeping and wailing." The sinner replied: "Yes, O King! I have seen this." King Yama said: "Why did you not think to yourself, 'I too cannot escape this death'?" The sinner replied: "Indeed, O King! I truly did not realize it." King Yama said: "I also believe that you did not realize this truth. Now I shall discipline you so that you will not transgress again. This unwholesome deed was not created by your father or mother, nor was it made by the king, ministers, or the people. You yourself created it, and now you yourself must bear the consequences."

「是時，閻羅王復以第五天使告彼人曰：『汝本為人時，不見有賊穿牆破舍，取他財寶，或以火燒，或道路隱藏。設當為國王所擒得者，或截手足，或取殺之，或閉著牢獄，或反縛詣市，或使負沙石，或取倒懸，或攢箭射，或以融銅而灌其身，或以火炙，或剝其皮還使食之，或開其腹以草擆之，或以湯中煮之，或以刀斫輪轢其頭，或以象脚蹈殺，或著標頭乃至於死？』罪人報曰：『我實見之。』閻羅王曰：『汝何故私盜他物？情知有事，何為犯之？』『如是，大王！我實愚惑。』閻羅王曰：『我亦信汝所言，今當治汝罪，使後不犯。此之罪者，非父母為，亦非國王、大臣、人民所為，自作其罪，還自受報。』

> At that time, King Yama, using the fifth heavenly messenger, spoke to that person, saying: "When you were once human, did you not see thieves breaking through walls and roofs, taking others' valuables, or setting fires, or hiding them along the roads? If they were captured by the king, they would have their hands and feet cut off, or be killed, or be thrown into prison, or be bound and led to the market, or be made to carry sand and stones, or be hung upside down, or be shot with arrows, or have molten copper poured over their bodies, or be burned with fire, or have their skin peeled off and be made to eat it, or have their bellies opened and be stuffed with grass, or be boiled in hot water, or have their heads crushed by wheels or knives, or be trampled to death by elephants, or be impaled on stakes until death?" The sinner replied, "I truly saw such things." King Yama said, "Then why did you secretly steal others' belongings? Knowing well the consequences, why did you commit such acts?" "Thus, O King, I was truly foolish and confused." King Yama said, "I believe what you say, but now I must punish you for your crimes, so that you will not do such things again. This crime was not committed by your parents, nor by the king, ministers, or the people. You created this sin yourself, and you must bear the consequences yourself."

「是時，閻羅王以問罪已，便勅獄卒：『速將此人往著獄中！』是時，獄卒受王教令，將此罪人往著獄中。地獄左側極為火然，鐵城、鐵廓，地亦鐵作；有四城門極為臭處，如似屎尿所見染污，刀山、劍樹圍遶四面，復以鐵疏籠而覆其上。」

> At that time, King Yama, having questioned the offender, commanded his wardens: "Quickly take this person and cast him into the prison!" The wardens, following the king's order, took the offender and placed him within the prison. The left side of the hell was fiercely ablaze, with iron walls and iron enclosures, and even the ground was made of iron. There were four gates, yet the place was utterly foul, as though stained with filth and excrement. Knife-mountains and sword-trees surrounded its four sides, and above it all, a mesh of iron chains covered the entire space like a cage.

爾時，世尊便說此偈：

> At that time, the World-Honored One spoke this verse:

「四壁四城門， 廣長實為牢，鐵籠之所覆， 求出無有期。彼時鐵地上， 火然極為熾，壁方百由旬， 洞然一種色。中央有四柱， 覩之實恐畏，及其劍樹上， 鐵𠿘烏所止。臭處實難居， 覩之衣毛竪，種種之畏器， 隔子有十六。

> Four walls, four gates— Its vastness is a prison. Shrouded by iron cages, No escape, no end in sight. At that time, the iron ground Blazed with raging fire— A hundred leagues of wall, All one searing hue. Four pillars stood at center, Their sight filled hearts with dread. Upon the sword-leaf trees, Iron-beaked birds alighted. The stench made it unlivable— Seeing it made hair stand on end. A host of fearsome instruments— Sixteen compartments within.

「比丘當知，是時，獄卒以若干苦痛𭮂打此人。若彼罪人舉脚著獄中時，血肉斯盡，唯有骨在。是時，獄卒將此罪人，復以利斧斫其形體，苦痛難計，求死不得。要當罪滅之後，爾乃得脫；彼於人間所作罪業，要使除盡，後乃得出。

> Monks, you should know that at that time, the prison guards inflict countless kinds of suffering upon this person, beating and striking them. When that guilty one lifts their foot and sets it down in the hell, their flesh and blood are completely worn away, leaving only bones. At that time, the prison guards take this guilty one and again chop their body with sharp axes. The suffering is beyond measure, and they seek death but cannot die. Only after their offenses have been exhausted can they then be released. The evil deeds they committed among humans must be completely eradicated before they can finally emerge.

「是時，彼獄卒將此罪人，緣刀劍樹，或上或下。是時，罪人以在樹上，便為此鐵𠿘烏所食，或啄其頭，取腦食之；或取手脚，打骨取髓。然罪未畢，若罪畢者，然後乃出。

> At that time, the jailers would lead these sinners to climb up and down the trees of swords and blades. Once the sinners were in the trees, they would be eaten by iron-beaked crows—these crows would peck at their heads, extract and devour their brains, or tear at their hands and feet, striking their bones to suck out the marrow. Yet their punishment was not yet complete; only when their offenses had been fully paid would they finally be released.

「是時，獄卒取彼罪人使抱熱銅柱坐。前世時，喜婬泆故，故致此罪；為罪所追，終不得脫。是時，獄卒從脚跟拔筋，乃至項中而前挽之；或使車載，或進、或退不得自在，其中受苦不可稱計。要當使罪滅，然後乃出。

> At that time, the prison guards seized the sinner and made him sit on a burning copper pillar. Because in his past life he delighted in lust and indulgence, he incurred this offense; pursued by his own wrongdoing, he could never escape. Then the guards pulled out the sinews from his heels, drawing them up to his neck and stretching them forward; sometimes they carried him by cart, sometimes forcing him forward or backward, leaving him helpless. The suffering he endured was beyond measure. Only when his offenses were exhausted would he be released.

「是時，獄卒取彼罪人，著火山上驅使上下。是時，極為爛盡，然後乃出。是時，罪人由此因緣求死不得，要當使罪除盡，然後乃出。

> At that time, the jailers took those sinners and placed them on a blazing mountain, forcing them to climb up and down. Their bodies were utterly scorched and worn away before they were finally brought out. During this ordeal, the sinners, due to their karma, could not even find relief in death—they had to endure until their offenses were completely purified before they could emerge.

「是時，獄卒復取罪人，拔其舌擲著背後，於中受苦不可稱計，求死不得。是時，獄卒復取罪人著刀山上，或斷其脚，或斷其頭，或斷其手。要當使罪滅，然後乃出。

> At that time, the wardens of hell seized the sinners again, tearing out their tongues and casting them behind their backs. There, they endured suffering beyond measure, unable to die despite wishing for death. Then the wardens placed the sinners upon a mountain of blades, where their feet were severed, their heads cut off, or their hands chopped away. Only when their sins were exhausted would they finally be released.

「是時，獄卒復以熱大鐵葉覆罪人身，如生時著衣，當時苦痛毒為難處，皆由貪欲之故，故致斯罪。是時，獄卒復使罪人，五種作役，驅令偃臥，取其鐵釘釘其手足，復以一釘而釘其心，於中受斯苦痛，實不可言。要當使罪滅，然後乃出。

> At that time, the jailers covered the sinner's body with a large sheet of red-hot iron, just as they had worn clothing in life. The agony at that moment was unbearable, all because of craving and desire—these are the deeds that lead to such suffering. Then the jailers forced the sinner to undergo five kinds of labor, driving them to lie down, taking iron nails to pierce their hands and feet, and driving one nail into their heart. The pain endured in that state defies description. Only when their karma is fully exhausted will they be released from this torment.

「是時，獄卒復取罪人，顛倒其身，舉著鑊中。時，身至下皆悉爛盡。若還至上亦復爛盡。若至四邊亦復爛盡，酸楚毒痛不可稱計，現亦爛，不現亦爛，猶如大釜而煮小豆，或上或下。今此罪人亦復如是，現亦爛，不現亦爛，於中受苦不可稱計，要當受罪畢，然後乃出。

> At that time, the wardens of hell seized the sinners again, turned them upside down, and cast them into the great cauldron. As their bodies sank to the bottom, they were completely boiled away. When they floated back to the surface, they were likewise destroyed. When they drifted to the sides, they were also consumed. The agony and torment were beyond all measure—whether visible or hidden, they were utterly dissolved. It was like a huge pot boiling small beans, some rising, some sinking. Just so were these sinners: whether seen or unseen, they were utterly boiled away, suffering immeasurable pain within. Only after enduring their full retribution could they finally emerge.

「比丘當知，或復有時彼地獄中，經歷數年，東門乃開。是時，罪人復往趣門，門自然閉。是時，彼人皆悉倒地，於中受苦不可具稱。或時，各各自稱怨債：『我由汝等，不得出門。』」

> "Monks, you should know that there may come a time when, after many years have passed in that hell, the eastern gate finally opens. At that moment, the condemned rush toward the gate, but it shuts by itself. They all collapse to the ground, suffering indescribably in that place. Some cry out, blaming one another: 'Because of you, we cannot escape through the gate.'"

爾時，世尊便說此偈：

> At that time, the World-Honored One spoke this verse:

「愚者常喜悅， 亦如光音天，智者常懷憂， 如似獄中囚。

> Fools are always delighted, As if they were in the radiant heavens; The wise are ever filled with concern, As if they were prisoners in a jail.

「是時，大地獄中經歷百千萬歲，北門復開。是時，罪人復向北門，門便復閉，要當使罪滅，然後乃出。是時，彼罪人復經數百萬歲，乃復得出，人中所作罪，要當使畢。是時，獄卒復取罪人，以鐵斧斫罪人身，經爾許之罪，使令更之。要當使罪苦畢盡，然後乃出。

> At that time, within the great hell, hundreds of thousands of years passed, and the northern gate opened again. Then the sinner headed toward the northern gate, but the gate shut once more. Only when their offenses were exhausted would they finally be released. Then, after another several million years, the sinner was able to get out, for the wrongdoings committed in the human realm had to be fully paid for. At that point, the jailer seized the sinner and struck their body with an iron axe, making them undergo such punishment repeatedly. Only when the suffering from their offenses was completely finished would they then be set free.

「比丘當知，或復有時彼東門復更一開。是時，彼眾生復詣東門，門復自閉而不得出；設復得出，外復有大山，而往趣之，彼入山中，為兩山所壓猶如壓麻油，於中受苦不可稱計。要當苦盡，然後乃出。爾時，彼罪人轉得前進，復值熱灰地獄，縱廣數千萬由旬，於中受苦不可稱計。要當畢其罪原，然後乃出。轉復前進，次有刀刺地獄。是時，罪人復入此刀刺地獄中，便有大風起，壞此罪人身體筋骨，於中受苦不可稱計。要當罪滅，然後乃出。

> Monks, you should know that there may be times when the eastern gate opens again. At that time, those beings go to the eastern gate, but the gate closes by itself, and they cannot get out. Even if they do get out, there is a great mountain outside, and as they head toward it, they enter the mountain and are crushed by two mountains, like sesame seeds pressed for oil. The suffering they endure there is beyond measure. Only after their suffering is exhausted do they finally emerge. Then those sinners move forward and come upon the Hot Ash Hell, which spans tens of thousands of yojanas in every direction. There they suffer beyond measure. Only after their karmic debts are fully paid do they emerge. Moving forward again, they next encounter the Sword-Thorn Hell. At that time, the sinners enter this Sword-Thorn Hell, where a great wind arises and destroys their bodies, flesh, and bones. The suffering there is beyond measure. Only when their offenses are erased do they finally emerge.

「次復，有大熱灰地獄。是時，罪人復入此大熱灰地獄中，形體融爛，受苦無量。要當使罪滅，然後乃出。是時，罪人雖得出此熱灰地獄，復值刀劍地獄，縱廣數千萬里。是時，罪人入此刀劍地獄中，於中受苦不可稱計，要當使罪滅，然後乃出。

> Next, there is the Great Burning Ash Hell. At that time, sinners enter this Great Burning Ash Hell, where their bodies melt and rot, suffering immeasurably. Only when their offenses are exhausted will they emerge. Even then, after leaving this Burning Ash Hell, they encounter the Sword and Blade Hell, spanning tens of millions of miles in every direction. Upon entering this Sword and Blade Hell, they undergo suffering beyond measure, and only when their offenses are wiped away will they finally be released.

「次復，有沸屎地獄，中有細虫，入骨徹髓食此人，雖得出此地獄，前值獄卒。是時，獄卒問罪人曰：『卿等欲何所至？為從何來？』罪人報曰：『我等不知所從來處，亦復不知當何所至。但我等今日極為飢困，意欲須食。』獄卒報曰：『我等當相供給。』是時，獄卒取罪人仰臥，取大熱鐵丸，使罪人吞之，然罪人受苦不可稱計。是時，熱鐵丸從口下過，腸胃爛盡，受苦難量。要當使罪滅，然後乃出。

> Then there is the Boiling Filth Hell, where tiny worms burrow into the bones and marrow, devouring the beings there. Even if one manages to escape this hell, one encounters the wardens ahead. At that time, the wardens ask the sinners, "Where do you wish to go? Where have you come from?" The sinners reply, "We do not know where we came from, nor do we know where we should go. But we are extremely hungry and exhausted right now, and we desire food." The wardens say, "We will provide for you." Then the wardens lay the sinners on their backs, take large red-hot iron balls, and force the sinners to swallow them, causing them to suffer immeasurable pain. As the iron balls pass down through their mouths, their intestines and stomachs are completely burned away, and they suffer unbearable agony. Only when their karmic debts are fully paid off can they finally be released.

「然彼罪人不堪受此苦痛，還復入熱屎地獄、刀劍地獄、大熱灰地獄，還來經爾許地獄。是時，彼眾生不堪受苦，還迴頭至熱屎地獄中。是時，獄卒語彼眾生曰：『卿等欲何所至？為從何來？』罪人報曰：『我等不能自知為從何所來，今復不知當何所至。』獄卒問曰：『今須何物？』罪人報曰：『我等極渴，欲須水飲。』是時，獄卒取罪人仰臥，融銅灌口，使令下過，於中受罪不可具計，要當使罪滅，然後乃出。是時，彼人不堪受此苦，還入沸屎地獄、劍樹地獄、熱灰地獄，還入大地獄中。

> But those sinners, unable to endure such agony, fall back into the hell of boiling excrement, the hell of swords and blades, and the hell of scorching ashes, passing once more through all these hells. At that time, those beings, tormented beyond endurance, turn back and enter the hell of boiling excrement. Then the hell-guardian says to them: "Where do you wish to go? Where have you come from?" The sinners reply: "We ourselves do not know where we have come from, nor where we are headed." The guard asks: "What do you need now?" They answer: "We are terribly thirsty—we need water to drink." Then the guard lays them down face-up and pours molten copper down their throats, forcing it through their bodies. There they suffer torments beyond measure, until their offenses are exhausted, and only then do they emerge. Still unable to bear this suffering, they sink again into the hell of boiling excrement, the hell of sword-trees, the hell of searing ashes, and re-enter the great hell once more.

「比丘當知，爾時，罪人苦痛，難可稱計，設彼罪人眼見色者，心不愛樂，設復聞聲、嗅香、知味、身更細滑、意知法，皆起瞋恚。所以然者，由本不作善行之報，恒作惡業，故致斯罪。

> Monks, you should know that at that time, the suffering of those sinners is beyond measure or description. If such a sinner sees forms with their eyes, their mind takes no delight in them. If they hear sounds, smell scents, taste flavors, feel fine textures through touch, or perceive mental objects, they all give rise to anger and resentment. Why is this so? It is because, in the past, they did not perform wholesome deeds but constantly committed evil actions, and thus they incur such retribution.

「是時，閻羅王勅彼罪人曰：『卿等不得善利，昔在人中受人中福，身、口、意行不與相應，亦不惠施、仁愛、利人、等利，以是之故，今受此苦。此之惡行，非父母為，亦非國王、大臣之所為也。諸有眾生身、口、意清淨，無有沾污，如似光音天；諸有眾生作諸惡行，如似地獄中。卿等身、口、意不淨，故致斯罪。』比丘當知，閻羅王便作是說：『我當何日脫此苦難，於人中生？已得人身，便得出家，剃除鬚髮，著三法衣，出家學道。』閻羅王尚作是念，何況汝等今得人身，得作沙門！是故，諸比丘！常當念行身、口、意行，無令有缺；當滅五結，修行五根。如是，諸比丘！當作是學。」

> At that time, King Yama addressed the sinners, saying: "You failed to secure true benefits. In the past, while born as humans, you enjoyed human blessings, yet your actions of body, speech, and mind did not align with virtue. You did not practice generosity, kindness, benefiting others, or fair dealing. Because of this, you now suffer this torment. These evil deeds were not done by your parents, nor by the king or his ministers. Beings whose body, speech, and mind are pure and unstained are like the radiant gods of the Light-Sound Heaven; beings who commit all manner of evil deeds are like those in hell. It is because your body, speech, and mind were impure that you have brought this suffering upon yourselves." Monks, you should know that King Yama himself has said: "When will I ever be freed from this suffering and be reborn among humans? Once I have obtained a human body, I will be able to renounce the world, shave off my hair and beard, don the three dharma robes, and pursue the path as a monastic." If even King Yama harbors such thoughts, how much more so should you, who have already obtained a human body and become renunciants! Therefore, monks, always be mindful of your actions of body, speech, and mind, and let them never be lacking. You should uproot the five fetters and cultivate the five faculties. Thus, monks, you should train yourselves in this way.

爾時，諸比丘聞佛所說，歡喜奉行。

> At that time, all the monks heard what the Buddha had taught, rejoiced, and faithfully put it into practice.