佛說阿難問事佛吉凶經
Sutra of the Buddha's Teaching to Ananda on Fortune and Misfortune in Serving the Buddha
後漢安息國三藏安世高譯
Translation by An Shigao, Tripitaka Master from Parthia, Later Han Dynasty
阿難說：「聞如是。」
Ananda said, "Thus I have heard."
阿難白佛言：「有人事佛得富貴諧偶者，有衰耗不得諧偶者，云何不等耶？願佛天中天，普為說之。」
Ananda said to the Buddha: "Some people who serve the Buddha gain wealth, honor, and good fortune, while others experience decline, loss, and misfortune. Why is there this inequality? Please, O Buddha, the Heavenly One, kindly explain this to everyone."
佛告阿難：「有人奉佛，從明師受戒，不失精進奉行所受，朝暮禮拜，恭敬燃燈，齋戒不厭，心常歡欣，善神擁護，所向諧偶，百事增倍，為天龍、鬼神、眾人所敬，後必得道；是善男子、善女人，真佛弟子也。
The Buddha said to Ananda: "Those who honor the Buddha, learn from a wise teacher, uphold their vows, and practice with diligence—worshiping morning and evening, lighting lamps with respect, observing precepts without weariness, and keeping a joyful heart—will be protected by benevolent spirits. Whatever they undertake will go smoothly, their efforts will multiply, and they will earn the respect of gods, dragons, spirits, and all people. In the end, they will certainly attain the Way. Such men and women of virtue are true disciples of the Buddha."
「有人事佛，不值善師，不見經教，信意不堅，亦有戒名違犯正律；既無形像，亦不燒香然明作禮，恒懷瞋恚，惡口罵詈，六齋不持，殺生趣手；不敬佛經，持著雜物弊篋之中，或著妻子床上不淨之處，或持掛壁無有床坐棚閣，與世書無異。若有疾病了不念佛，便呼巫師卜問祠祀，請乞邪神，天神離遠不得善護，妖魅日進，惡鬼屯門，令之衰耗所向不諧。現世罪人非佛弟子，死入泥犁百毒掠治，魂神痛酷不可得言。愚人𧄼瞢不能自思，先行無功還怨天地，責聖咎天迷謬乃爾，甚為愚癡，遂為三塗所見綴縛。
Some people serve the Buddha but do not encounter a good teacher, never see the scriptures or teachings, and their faith is not firm. Though they may call themselves disciples, they violate the proper precepts. They have no Buddha image, do not burn incense, light lamps, or make prostrations. They are always filled with anger and resentment, speaking harshly and cursing others. They do not observe the six fasting days, and they kill living beings without hesitation. They show no respect for the Buddhist scriptures, storing them in chests filled with ordinary items, or placing them in unclean places such as their spouse’s bed, or hanging them on the wall without a proper shelf or cabinet, treating them no differently than worldly books.
When they fall ill, they never think of the Buddha. Instead, they summon shamans to perform divinations and make offerings, begging evil spirits for help. As a result, the heavenly gods draw far away, granting them no protection. Demonic influences grow day by day, evil ghosts gather at their door, bringing decline and misfortune in all they attempt.
Such people are sinners in this very life, not true disciples of the Buddha. After death, they fall into the hells, where they are tormented by every kind of poison and pain. Their suffering is so intense it cannot be described. Fools are utterly ignorant and unable to reflect on themselves, blaming heaven and earth for their misfortunes, accusing the gods of failing them. How deluded they are! So foolish and ignorant, they end up bound by the three lower realms.
「夫人得道皆從善生，經戒自御心身口，善為大鎧不畏刀兵，善為大船得渡河淵，有能守信室內和安。現世有慶福追自然，行之得報非神授與。若人不信不持經戒，後生轉劇，善惡逐人如影追形，勿作狐疑，自墮惡道，求脫良難。諦信不犯，所在常安；佛語至誠終不欺人。佛世難值人身難獲，汝今侍佛宿福之大，當念報恩班宣法教，廣為福田行之得度，所適無憂。」
"When people attain the Way, it always comes from goodness. The scriptures and precepts allow one to govern their own heart, body, and speech. Goodness is a great suit of armor, fearless before weapons and blades; goodness is a great ship for crossing rivers and depths. Those who can uphold trust will find peace within their homes. In this present life, blessings will follow them naturally—the rewards of their actions come as a result, not granted by any spirit.
If a person lacks faith and does not uphold the scriptures or precepts, their condition will worsen in future lives. Good and evil pursue a person like a shadow follows a form. Do not be filled with doubt, only to fall into the lower realms, where it will be extremely difficult to escape. Trust sincerely and do not transgress, and you will always dwell in safety. The Buddha's words are utterly truthful and never deceive anyone.
It is rare to encounter a Buddha in this world, and it is rare to obtain a human body. Now that you attend the Buddha, it is due to the great blessings from past lives. You should remember to repay this kindness by spreading the Dharma teachings widely, creating a vast field of merit. By doing so, you will cross over and find peace wherever you go, free from worry."
阿難復白佛言：「人不自手殺，教人殺者，其罪云何？為無罪耶？」
Ānanda asked the Buddha, "If a person does not kill with their own hands but encourages others to kill, what is their offense? Is there no wrong doing?"
佛言：「阿難！教人殺者，重於自殺。何以故？或是奴婢下賤之人，作無殺意；或為王者縣官所見逼促，不自意出為之所使。教人殺者，而知故犯，陰謀殘害復罪他人，欺罔三尊還負自然，其罪莫大；怨對相報，世世受殃，未有斷絕。現世不安，死入地獄，受毒痛裂，從地獄出為畜生，屠割皮骨以肉償人，皆由前世殘殺暴逆，剋賊眾生陰謀懷害，無有慈心。見人殺者代其歡喜，以用快意過於自殺，罪深如是。」
The Buddha said, "Ānanda, instructing others to kill is a heavier offense than killing oneself. Why? In some cases, those who kill may be slaves or lowly people who lack any intention to kill; or they may be compelled by a king or local official, killing not of their own volition but under orders. But those who teach others to kill do so knowingly and deliberately, plotting harm and shifting the guilt onto others. They deceive the Three Jewels and betray the natural order—there is no offense greater than this. Enmity and retaliation follow each other, and they suffer calamity for life after life, never ceasing. In this life they find no peace; after death they fall into hell, enduring excruciating pain and torment. Once released from hell, they are reborn as animals, their hide and flesh butchered to repay the debt to others. All this stems from previous lives of cruel killing, violent wrongdoing, oppressing living beings, harboring schemes of harm, and lacking any compassion. Even seeing others kill, they take delight in it, finding more satisfaction in that than in killing themselves. So deep is their sin."
阿難復白佛言：「世間人及佛弟子，輕易其師、惡意向師并道德人者，其罪云何？」
Ananda further asked the Buddha: "Worldly people and Buddhist disciples who treat their teacher lightly, harbor malicious intent toward their teacher, or act similarly toward virtuous individuals—what are their offenses?"
佛言：「阿難！夫為人者，當愛樂人德、欣樂人善，不可嫉之。惡意向師、道德人者，是惡意向佛無異也。寧持萬石弩還自射身，為痛不？」
The Buddha said, "Ānanda, as a person, you should cherish and delight in others' virtues and goodness, and never be jealous. To harbor malicious intent toward a teacher or a person of moral integrity is no different from harboring malicious intent toward the Buddha himself. Would it be painful to turn a ten-thousand-pound crossbow and shoot yourself?"
阿難言：「甚痛，甚痛！世尊！」
Ananda said, "So painful, so painful, O World-Honored One!"
佛言：「人持惡意向道德人與其師者，痛劇弩射身也。為人弟子，不可輕慢其師、惡意向道德之人；道德之人當視之如佛，不可嫉謗。人有戒德者，感動諸天龍、鬼神，莫不敬尊。寧身投火中、利刀割肉，慎勿得嫉謗是善之人，其罪不小。慎之！慎之！」
The Buddha said, "If someone harbors malicious intentions toward a virtuous person or their teacher, the resulting suffering is even more severe than being struck by a crossbow. As a disciple, you must neither be disrespectful toward your teacher nor harbor ill will toward those who cultivate virtue. You should regard a virtuous person as you would a buddha—do not envy or slander them. A person who upholds ethical precepts so inspires celestial beings, dragons, and spirits that all revere and honor them. It would be better to throw yourself into a fire or slice your own flesh with a sharp knife than to envy or slander such a good person, for the offense is no minor one. Be cautious! Be cautious!"
阿難復白佛言：「師者，為可得呵喝弟子，以小罪成大，得無罪耶？」
Ananda then asked the Buddha, "As a teacher, can one scold a disciple and turn a small fault into a grave one, without committing any wrong?"
佛言：「不可！不可！師、弟之義，義感自然，當相信厚，視彼若己；己所不行，勿施於人，弘崇禮律訓之以道，和順忠節不相怨訟。弟子與師二義真誠，師當如師，弟子當如弟子，勿相誹謗慎莫含毒，小怨成大還自燒身。觀世惡人魔比丘輩，師不如師、弟子非如弟子，但共為惡不念行道。沮壞善者貪慕俗業，不計無常積財自喪，死墮惡趣餓鬼畜生，未甞有是相視若牛，於世何求念報佛恩？當持經戒相率以道。道不可不學，經不可不讀，善不可不行，行善布德濟神離苦，超出生死，見賢勿慢見善勿謗，不以小過證人大罪，違法失理其罪莫大，罪福有證。可畏！可畏！」
The Buddha said: "No, no. The relationship between teacher and student is grounded in natural moral duty. They should trust each other deeply and treat one another as themselves. Do not impose on others what you yourself would not do. Uphold respect, rituals, and moral discipline, and guide each other with the wise teachings. Be harmonious, obedient, loyal, and honest; do not hold grudges or argue.
Teacher and student must be sincere in their roles: The teacher should act as a true teacher, and the student as a true student. Do not slander one another, and be careful not to harbor venomous thoughts. A small resentment can grow into a great conflict, ultimately burning the one who holds it. Observe the wicked people of the world and the false monks among them: some teachers are not worthy teachers, and some students are not true students. They only do evil together and never think of walking the spiritual path. They destroy goodness and crave worldly gain, never reflecting on impermanence. They hoard wealth until it destroys them, and after death they fall into lower realms—hungry ghosts and animals. They have never had such a close connection that they look at each other like cattle. What do they seek in this world that would make them forget to repay the Buddha’s kindness?
Therefore, you should uphold the scriptures and precepts and guide each other with the noble path. The path must be learned. The scriptures must be read. Goodness must be practiced. By doing good and spreading virtue, you help the spirit transcend suffering, escape rebirth, and go beyond life and death. Do not despise the wise; do not slander the good. Do not magnify someone’s small faults to condemn them for a great crime. Violating the Dharma and abandoning right principles is a terrible offense. Merit and wrongdoing have their proofs. This is fearsome! Truly fearsome!"
阿難復白佛言：「末世弟子生是魔界，多有因緣，有居家之求、身口之累，云何行之？」
Ananda further asked the Buddha, "When disciples in the final age are born into this world of demons, they face many entanglements, such as the demands of family life and the burdens of body and speech. How should they conduct themselves?"
佛言：「為佛弟子，雖有因緣持戒勿犯，誠信畏慎敬歸三尊，孝事二親內外謹善，不念誑佞心口相應，善權方便進退知時，可得作世間事，不得為世間意。」
The Buddha said: "As my disciples, even when circumstances arise, uphold the precepts and do not break them. Be sincere, faithful, cautious, and reverent, taking refuge in the Three Treasures. Honor and serve your parents, and be gentle and virtuous both inwardly and outwardly. Do not harbor deceit, let your heart and words match, and skillfully adapt to circumstances, knowing when to advance or withdraw. You may engage in worldly affairs, but do not adopt a worldly mindset."
阿難白佛：「何謂世間事？何謂世間意？」
Ānanda asked the Buddha, "What are worldly matters? What is worldly consciousness?"
佛言：「為佛弟子，可得估販利業，平斗秤尺施行以理，不得阿枉巧欺以侵於人，葬送、移徙、婚姻、嫁娶是為世間事也。世間意者，為佛弟子不得卜問、請符呪魘怪、祠祀、解奏、畏忌不吉。受佛五戒者，是福德之人，無所畏避，有所施行當啟三尊，無往不吉。戒德之人，道護為強，諸天龍鬼神無不敬伏；戒貴則尊，所往常安。不達之者，自作鄣礙。善惡由心禍福由人，如影追形如響隨聲，天無不覆地無不載；戒行之德福應自然，天神擁護感動十方，與天參德功勳巍巍，眾聖嗟歎難可稱量，智士達命沒身不邪，善知佛教可得度世之道。」
The Buddha said: "As my disciples, you may engage in trade and commerce for a livelihood. When conducting business, use standard scales and measures fairly, without cheating or deceiving others. Matters like funerals, moving homes, and marriages are ordinary worldly affairs.
However, those with worldly intentions—my disciples should not practice divination, fortune-telling, write charms, perform exorcisms, make sacrificial offerings, issue petitions to spirits, or fear bad omens.
Those who receive the Five Precepts are truly virtuous people. They have nothing to fear or avoid. Whenever they undertake anything, they should honor the Three Jewels (the Buddha, the Dharma, and the Sangha); nothing they do will be unlucky.
People who uphold the Precepts are protected by the Path itself. All gods, dragons, spirits, and ghosts respect and submit to them. Wherever Precepts are honored with dignity, those who keep them always find peace. Those who fail to understand this create obstacles for themselves.
Good and evil come from the mind; fortune and misfortune depend on the person—just as a shadow follows a form, as an echo follows a sound. Heaven covers all without exception; Earth supports all without discrimination. The merit of keeping the Precepts naturally brings happiness. Heavenly spirits protect and assist, affecting all directions (the ten directions). Such virtue aligns with Heaven itself, with magnificent and towering achievements that all saints praise and find immeasurable. A wise person who understands their destiny will not stray even at death, truly knows the Buddha's teaching, and can obtain the path of crossing over this world."
阿難聞佛所說，便整袈裟頭腦著地：「唯然，世尊！我等有福，得近如來耳飡法味，普恩慈大，愍念一切，為興福田，令得脫苦。佛語至誠而信者少，是世多惡，眾生相詛，多信鬼神背正向邪，天堂皆空地獄塞滿，甚可痛哉！若有信者，或一若兩，奈何世凋，乃當如此。佛滅度後，經法獨存，少有行者；人民轉偽，漸銷淪替將衰滅矣。嗚呼！痛哉！復何恃怙？唯願世尊，為諸晚學留神顯化，未可般泥洹。」
Ananda, upon hearing the Buddha's words, adjusted his robe and prostrated himself, touching his head to the ground. "Indeed, World-Honored One! We are truly fortunate to be near the Tathagata and taste the flavor of the Dharma. Your universal kindness is vast and compassionate, caring for all beings, and you create a field of blessings to help them escape suffering. The Buddha's words are sincere, yet those who believe are few. This world is full of evil, with beings cursing one another, most placing their faith in spirits and turning away from the right path. Heaven is empty, and hell is overflowing—how sorrowful this is! If there are believers, perhaps one or two—alas, the world has declined to such a state. After the Buddha's passing, the scriptures and Dharma will remain alone, with few who practice them. People will become increasingly deceitful, gradually deteriorating and heading toward extinction. Oh! What pain! What will we rely upon? We only beg the World-Honored One, for the sake of future students, to bestow a manifestation of the teaching and not yet enter Parinirvana."
阿難因進頌曰：
Ananda then recited a verse:
「佛為三界護， 恩廣普慈大，
願為晚學類， 未可取泥洹。
痛矣未達者， 瞢瞢不別真，
法鼓震三千， 云何不得聞？
世濁諸惡人， 自還墮顛倒，
不信世有佛， 自作眾罪本。
命盡往地獄， 刀劍解其身，
祠祀好殺生， 鑊湯涌其中；
婬泆抱銅柱， 大火相燒然，
誹謗清高士， 鐵鉤拔其舌；
亂酒無禮節， 洋銅沃其口，
若生還作人， 癡騃無義方。
不殺得長壽， 無病常康強；
不盜後大富， 錢財恒自饒；
不婬香淨潔， 身體鮮苾芬；
至誠不欺詐， 為人所信承；
不醉得聰明， 眾人所尊敬。
五福超法出， 天人同儔類，
所生億萬倍， 真諦甚分明。
癡愚不別道， 蔽聖毀正覺，
死入無擇獄， 頭上戴鐵輪。
求死不得死， 須臾已變形，
矛戟相貫刺， 軀體相殘截。
曚曚不達事， 惡惡相牽拘，
展轉眾徒趣， 禽獸六畜形，
為人所屠割， 以肉償宿怨，
無道墮惡道， 求脫甚為難。
人身既難得， 佛法難得聞，
世尊為眾祐， 安住之特尊。
敷遺甘露法， 晚學普奉行，
哀我現深慧， 愍念群生故。
開悟示道地， 行者得度脫，
福人在向向， 見諦樂不生。
自歸安仁聖， 殖種不死路，
恩慈無過佛， 神妙現威光。
願使一切人， 得服甘露漿，
慧船到彼岸， 法磬倡三千。
彼我無我想， 眾祐轉法輪，
我等蒙嘉慶， 得捨十二緣，
歡喜稽首拜， 自歸最無上。」
The Buddha is the guardian of the three realms, His kindness vast, his compassion great. I pray for latecomers like me, We cannot yet enter nirvana.
How painful for those who don’t yet understand— Blindly stumbling, unable to see the truth. The Dharma drum beats across the three thousand worlds— Why can’t they hear it?
In this turbid age, evil people Fall into their own confusion, Not believing a Buddha exists in the world, Creating the roots of their own sins.
When life ends, they go to hell— Swords and knives hack their bodies. They offer sacrifices and love killing, So cauldrons of boiling oil await them.
Those who indulge in lust embrace red-hot copper pillars, Burned by raging flames. Slanderers of noble and pure people Have their tongues torn out with iron hooks.
The reckless drunk, lacking all courtesy, Have molten copper poured into their mouths. If they are reborn as humans, They become foolish, without principles.
Not killing brings long life, Health, and constant strength. Not stealing brings great wealth, With money always abundant.
Not committing sexual misconduct brings purity and fragrance, A body fresh and sweet-smelling. Being truthful, without deception, Earns people’s trust and respect.
Not getting drunk brings wisdom, And makes you esteemed by all.
These five blessings surpass ordinary ways, Aligning you with gods and humans. The rewards multiply millions of times— The truth is perfectly clear.
But the foolish, who don’t distinguish the path, Hide from saints and destroy the fully enlightened. When they die, they enter the Unavoidable Hell, With iron wheels worn on their heads.
They seek death but cannot die; In an instant, their forms transform. Spears and halberds pierce them through, Their bodies are broken and cut apart.
Confused and unable to understand events, Evil deeds bind them together. They wander endlessly through all realms, Taking the forms of birds and beasts.
Slaughtered by humans, Their flesh pays off past grudges. Without the path, they fall into evil realms— Escape is extremely difficult.
Human life is hard to attain, And the Buddha’s teachings are rare to hear. The World-Honored One is everyone’s protector, Supreme among those who dwell in peace.
He spreads the nectar-like Dharma, Which latecomers universally practice. He grieves for us, revealing deep wisdom, Out of compassion for all living beings.
He awakens us and shows the path; Practitioners gain liberation. Fortunate ones walk toward it, See the truth, and delight in non-becoming.
Take refuge in the peaceful noble ones, Plant seeds on the path to immortality. No kindness surpasses the Buddha’s; His divine radiance shines with glory.
May all people Drink the nectar of the Dharma, Ride the wisdom ship to the other shore, As the Dharma bell rings throughout the three thousand worlds.
No self in me or others— The Protector turns the Dharma wheel. We are blessed by this grace, Able to abandon the twelve links of dependent origination.
Joyfully, we bow our heads in reverence, Taking refuge in the unsurpassed one.
阿難稽首頌已，諸會大眾得不迴還，心意開解，僧那大鎧志無上道，甘露之音，香熏十方。示現道地為作橋梁，國王、臣民、天龍、鬼神，聞佛所說，阿難所頌，且悲、且感、且歎、且喜，稽首佛足，及禮阿難，受教而去。
After Ananda finished his reverent recitation, all present at the assembly had gained irreversible faith, their minds opened with understanding. Clad in the great armor of determination, they set their hearts on the supreme path. The words of nectar [the Dharma] permeated the fragrance of its teaching throughout the ten directions. It revealed the stages of the path and served as a bridge. Kings, ministers, celestial beings, dragons, ghosts, and spirits, having heard what the Buddha taught and what Ananda recited, felt both sorrow and inspiration, wonder and joy. They bowed at the Buddha's feet and also paid respects to Ananda. Receiving the teachings, they departed.
佛說阿難問事佛吉凶經
Sutra of the Buddha's Teaching to Ananda on Fortune and Misfortune in Serving the Buddha