2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
餓鬼品第四之一
復次，比丘知業果報，遍觀一切地獄苦海，為愛瀑水洄澓所沒。大地獄人富蘭那、末迦離等，俱迦離、提婆達多。
2. 1259 “The monk who has knowledge of the ripening of karmic actions sees the tortures of the hells to be like the water of a great ocean. Moving within this expanse of craving —the vast subterranean abodes from the Reviving Hell down to Ultimate Torment —are giant fish and crocodiles, such as Pūraṇa, the wanderers, Kokālika, and Devadatta. [F.285.a]
如是等魚為大摩竭魚之所吞食，從活地獄乃至阿鼻地獄，其獄廣大，沃焦深水。及餘地獄大苦海中，提彌魚、提彌鯢羅魚、那迦羅魚、鳩毘羅魚、失收摩羅魚、龜鼈黿鼉，旋流洄澓。貪欲、瞋恚、愚癡風力之所飄鼓，水浪濤波洄澓相注，時如水沫，受大苦惱，淚如雨墮，啼哭悲泣。
Such disturbing fish, alligators, crocodiles, turtles, and otters 176 seize the beings of hell as they are tossed about in the churning waves stirred up by the thunderstorms of desire, anger, and delusion, which froth with all the force of the end of an eon. As the beings of hell are thus ravaged, their tears fall like rain and they wail and moan.
呻吟悲[口*睪]，辛酸大叫，猶如濤波，愁思波覆。惡業龍力，雨大苦雨滿諸地獄。阿鼻地獄無間極深，其火猛焰，如劫火起燒大劫時，滿斫迦婆羅山(魏言輪山，即鐵圍山是也)，是為大地獄苦惱大海。劣弱之人無有善力，無能度者。
The agitation of their cries of terror, and the excitement of their minds, well up like waves on the ocean while the force of their misdeeds brings down torrents of suffering. Within the depths of Ultimate Torment, fires blaze with the power of the end of an eon, making the entire environment boil as an infinite ocean of unbearable pain.
如是比丘觀大苦已，心則厭離，伽他頌曰(偈者正音云伽他，單舉伽字訛言為偈，魏言頌)：
Seeing this, the monk utters these verses:
一切眾生癡所欺，為於愛染之所縛，將至世間嶮難道，老死惡濟恐怖處。
2. 1260 “ ‘Completely fooled by craving, Bewildered by delusion, These beings, as they travel the world, Must take birth and die in misery.
三處退已入地獄，從地獄出生天上；三處命終墮畜生，復從彼終墮餓鬼。
2. 1261 “ ‘Thus, they leave the realms of humans bound for the hells, Journey from hell up to the heavens, Go from human life into the realms of the animals, And then depart to join the starving spirits.
自業惡行之所迷，諸欲自在使眾生，為癡羂網所纏縛，流轉洄澓三界海。
2. 1262 “ ‘Sentient beings under the power of desire Move about in delusion, due to their own actions. Chained by the shackles of ignorance, They roam through the ocean of existence.
無始久受大苦惱，種種眾生生死苦，無有厭離生死心，無始久集因緣故。
2. 1263 “ ‘Within cyclic existence people are accustomed To various kinds of suffering. If they were accustomed to the cause of those, Why would they not find a supreme birth instead?
諸天放逸自壞心，人中追求受諸苦，餓鬼常為飢渴燒，畜生迭共相食噉。
2. 1264 “ ‘Gods suffer from carelessness, Humans suffer from worldly striving, Starving spirits suffer from hunger and thirst, Animals suffer from mutual predation,
地獄之中大猛火，餓鬼道中癡所惱，一切眾生生死中，微毫少樂不可得。
2. 1265 “ ‘Hell beings suffer from the fires of hell, And starving spirits always suffer from ignorance. In cyclic existence there is not So much as a pinpoint of happiness.
於諸苦中生樂想，眾生癡惑愛所誑，無有教示正道者，於此苦中不得脫。cf. Dhs.14.6-16
2. 1266 “ ‘In their ignorance, beings are attached To pleasure rather than pain, [F.285.b] Yet they have no teacher to show them The true path to freedom from suffering.
若有遠離於善法，常行妄語無誠信，不能修習禪定法，長淪生死受諸苦。
2. 1267 “ ‘Those who never practice the Dharma, Never accomplish what is true; They never train in concentration, And never separate from suffering.
諸佛如來所說法，若今現在未來世，過於父母及親族，常隨眾生而不離。
2. 1268 “ ‘In this world and beyond, The buddhas are like a mother or a father, A friend or a lamp, For they teach the Dharma.
三聚之類眾生等，三種過惡常自在，常行三界不止息，以三種受為伴侶。
2. 1269 “ ‘Those who remain governed by the three flaws, And who, based on the three aggregates, Constantly engage in the three realms, Will remain subject to the three sufferings.
三業迷惑於眾生，行趣三惡嶮難道，於三有行常愛樂，三有法中輪轉行。
2. 1270 “ ‘Deluded beings who are governed by the three karmic actions Will cycle within the three lower realms. Wanderers who are attached to the three realms Will progress along the three stages.
若有眾生歸三寶，自在修行三菩提，斷除遠離三種見，如是之人離眾苦。
2. 1271 “ ‘Those governed by the Three Supreme Jewels And the three kinds of awakening Give up the three views, And will not be subject to any suffering.
於三時中樂正行，如實觀見三種老，於飲食中知止足，是人則能離憂惱。
2. 1272 “ ‘Those who always dwell on the three occasions, Who see the reality of the three joys, And who are saturated by the three aspects, Will be free of all pains.
過貪瞋癡三種聚，善思三業不造惡，如是行人離生苦，永斷一切諸憂熱。
2. 1273 “ ‘Those who have equanimity regarding the three aggregates And discern the three actions Will be free from the sufferings And the plagues of cyclic existence.
若人知於道非道，於有無中善思惟，能善修學慈悲心，則得第一最勝道。
2. 1274 “ ‘Those who know what is and is not the path, Who remain attentive with respect to entities and non-entities, And who cultivate a loving mind Will set out for supreme destinations.
若有眾生不濁亂，心常清淨無所染，能離不善諸惡法，當知是人得解脫。
2. 1275 “ ‘People who are lucid in all regards, Bold and unperturbed, And whose minds are not mixed with the unwholesome Will be entirely liberated.
若有人能行正道，正念大力堅牢故，常樂遠離於諸有，是人解脫必無疑。cf. Dhs.14.16
2. 1276 “ ‘Those who embark on the true path, Who have mindfulness and great strength, And who are free from desire for existence Will definitely be free.
若人能斷於有愛，不起有愛悕望心，是人於生老死苦，乃至不生微細著。
2. 1277 “ ‘People who wish for and are enamored with existence Will not find any joy. When they take birth based on becoming, Their suffering will not be small.
若有愚人造諸業，作諸惡已轉增長，諸欲如毒不可親，有智之人應捨離。
2. 1278 “ ‘Unbearable acts yield the unbearable, And bring about unbearable transformations. [F.286.a] So apply yourselves diligently To giving up desire!
若人捨離於諸欲，心常樂求解脫果，是人不善滅無餘，如日光照除闇冥。cf. Dhs.7.9
2. 1279 “ ‘When desire is entirely abandoned, And one finds constant joy in liberation, All unwholesome qualities will be destroyed, Just as darkness cannot linger when the sun has risen.
如是親近善法者，常捨一切諸不善，能善思惟淨不淨，如是略說汝當知。
2. 1280 “ ‘Thus, always practice virtue And give up the unvirtuous. In short, the definitive teaching Is to fully recognize virtue and nonvirtue.’·
如是比丘當念此世、他世，以智慧利益。心既念已，當以智慧饒益一切世間，觀地獄苦，於一切眾生思惟憶念起慈愍心，修行慈悲。於一切地獄怖畏苦惱逼迫之處，具觀察已，知業果報。知業報已，生厭離心，復作是觀：此諸眾生云何沒於種種惡道大怖畏處，行於生死曠野之中？
2. 1281 The Starving Spirits ·
“Thus, wishing to be of benefit in this world and in worlds beyond, the monk contemplates the suffering of beings in hell and embraces all sentient beings with a loving heart. As he cultivates love, he contemplates the terrors and miseries of beings in hell, and, with knowledge of the ripening of effects, he thinks to himself with deep-felt sadness, ‘How lamentable —these beings are sinking down in the sufferings of the terrifying quagmire of existence.’
如是比丘作是思惟，生慈悲心，知餓鬼道嶮惡之業，由心貪嫉，欺誑於人，貪惜積聚欲望長富，廣積眾惡；惡貪所覆，不行布施，不施沙門、婆羅門及諸病瘦、盲冥貧窮，有來乞求，心生慳嫉不肯施與，不作功德、不持禁戒。
2. 1282 “As the monk settles within a compassionate state of mind, he thinks as follows: ‘People proceed directly to the lower realms due to their own actions. Fooled by miserliness, they hanker after unwholesome possessions. Subdued by their inferior wealth, they become unable to give. Covered by stains of miserliness, they do not give to mendicants, brahmins, the destitute, the poor, or the needy.
此世他世無利衰惱，妻子奴婢悋惜不與，慳嫉自誑。以是因緣，墮餓鬼中。女人多生餓鬼道中。何以故？女人之性，心多妬嫉，丈夫未隨，便起妬意，以是因緣，女人多生餓鬼道中。
Thus, they fail to do what is virtuous and, in this world and beyond, they fail to guard the pool of their discipline. They are unable to be generous even to their own children, spouses, or servants. Those who are in this way confounded about what lies beyond this world on account of their stinginess will be born among the starving spirits. Taking birth as starving spirits, they will for the most part be born as female starving spirits. People whose minds are spoiled by fighting and envy will be born as female starving spirits.’ [F.286.b]
復次，比丘知業果報，觀餓鬼道，餓鬼所住在何等處？作是觀已，即以聞慧，觀諸餓鬼略有二種。何等為二？一者人中住；二者住於餓鬼世界。是人中鬼，若人夜行則有見者；餓鬼世界者，住於閻浮提下五百由旬，長三萬六千由旬，及餘餓鬼惡道眷屬，其數無量，惡業甚多，住閻浮提，有近有遠。
2. 1283 “Next, the monk who has knowledge of the ripening of karmic effects will proceed to concern himself with the realms of starving spirits, wondering, ‘What might the realms of starving spirits be like?’ As he examines this matter with knowledge derived from hearing, he will understand that there are, in short, two types of starving spirits: those that course through the world and those that remain in their own realms. Those that course through the world may be perceived by humans at night. The second category, however, live five hundred leagues below the surface of the earth. Within a radius of three thousand six hundred leagues from Jambudvīpa, the conditions required for a realm of starving spirits are incomplete. Apart from that, there is no certainty as to how near to or far from Jambudvīpa starving spirits may be found.
復次，比丘知業果報，觀諸餓鬼有無量種。彼以聞慧，略觀餓鬼三十六種。一切餓鬼皆為慳貪嫉妬因緣，生於彼處，以種種心造種種業、行種種行，種種住處、種種飢渴自燒其身，如是略說三十六種。
2. 1284 “The monk who has knowledge of the ripening of karmic effects will then ask himself how many realms of starving spirits there are. As he examines this matter by means of knowledge derived from hearing, he will understand that there are, in brief, thirty-six types of such realms. While birth in those realms is always caused by envy and stinginess, the realms are distinguished by distinct ways of thinking, as well as distinct modes of suffering, intention, sustenance, movement, and dwelling. All beings therein are, moreover, physically tormented by hunger and thirst.
何等為三十六種？一者迦婆離，鑊身餓鬼；二者甦支目佉，針口餓鬼；三者槃多婆叉，食吐餓鬼；四者毘師咃，食糞餓鬼；五者阿婆叉，無食餓鬼；六者揵陀，食氣餓鬼；七者達摩婆叉，食吐餓鬼；八者婆利藍，食水餓鬼；九者阿賒迦，悕望餓鬼；十者[口*企](區伊反)吒，食唾餓鬼；十一者摩羅婆叉，食鬘餓鬼；十二者囉訖吒，食血餓鬼；十三者瞢娑婆叉，食肉餓鬼；十四者蘇揵陀，食香烟餓鬼；十五者阿毘遮羅，疾行餓鬼；十六者蚩陀邏，伺便餓鬼；十七者波多羅，地下餓鬼；十八者矣利提，神通餓鬼；十九者闍婆隸，熾燃餓鬼；二十者蚩陀羅，伺嬰兒便餓鬼；二十一者迦(俱邏反)摩，欲色餓鬼；二十二者三牟陀羅提波，海渚餓鬼；二十三者閻羅王使，執杖餓鬼；二十四者婆羅婆叉，食小兒餓鬼；二十五者烏殊婆叉，食人精氣餓鬼；二十六者婆羅門羅剎餓鬼；二十七者君茶火爐，燒食餓鬼；二十八者阿輸婆囉他，不淨巷陌餓鬼；二十九者婆移婆叉，食風餓鬼；三十者鴦伽囉婆叉，食火炭餓鬼；三十一者毘沙婆叉，食毒餓鬼；三十二者阿吒毘，曠野餓鬼；三十三者賒摩舍羅，塚間住食熱灰土餓鬼；三十四者毘利差，樹中住餓鬼；三十五者遮多波他，四交道餓鬼；三十六者魔羅迦耶，殺身餓鬼。是為略說三十六種餓鬼，廣說則無量，重心造惡，業行各異，種種慳心，不行布施，貪心因緣受種種身。
2. 1285 “All the classes of starving spirits can be encapsulated under the following thirty-six categories: those with prostrate bellies; those with throats as narrow as a needle; those that feed on excrement; those that teach; 177 those that feed on smells; those that consume Dharma offerings; those that consume donations; those that drink water; those that are sustained by thinking; those that feed on spit; those that feed on garlands; those that feed on blood; those that feed on flesh; those that feed on incense; those of savage conduct; the malevolent; the subterranean; the powerful ones; those that light up at night; those waiting to snatch humans; [F.287.a] those of desirable form; those that live between the continents; the staff of the Lord of Death; the infant eaters; the Brahmā demons; the husk eaters; those that eat filth; those dwelling at highways; the over eaters; the ember eaters; the poison eaters; those dwelling in isolated places; the charnel ground dwellers; the tree dwellers; those dwelling at crossroads; and the māra class. 178 Thus, there are thirty-six classes of starving spirits in all. On a vast scale, one may enumerate infinitely many, in consideration of their distinct forms of intended actions and their different mentalities.
復次，比丘知業果報，觀諸餓鬼，受大飢渴，自燒其身。以前世時，多起妬嫉，惡心破壞，廣造三業身口意惡、十不善業，生餓鬼中。
2. 1286 “Next, the monk who has knowledge of the effects of karmic ripening will think as follows: ‘The beings that suffer from such extreme hunger and thirst have primarily been brought down by envy and stinginess. They take birth in all their many ways due to actions of body, speech, and mind. In particular, they are born as starving spirits due to their engagement in the ten unvirtuous actions.
其人以作十種不善業道因緣，得一切苦，以惡業故生餓鬼中。惡業牽故、業為本故，入於惡道，為彼所縛。以因業故，不脫生死。
In short, all the different sufferings of living beings depend on the causes of the ten unvirtuous actions. They are experiences of those ten and they arise from those ten; they flow from them, are related to them, and have those as their causes. In this way beings come to circle through the lower realms, again and again, and yet they do not ever develop any disillusionment with cyclic existence.
為無始來獼猴之心躁擾輕轉，行於嶮難障礙之處，攀緣種種羅網枝條，速疾往返，住生死山，睡於巖窟，所行之處不可覺知。
Since beginningless time the monkey-like mind has been engaged in cyclic existence and is thus accustomed to life in the jungles of suffering. It lives among the various vines of major and minor body parts and moves swiftly amid the mountains of cyclic existence. It is not easy to recognize this monkey mind within the jungle of mental imprints.
觀心獼猴，速疾不停，應作如是初調伏心。若心不調，能將眾生至大怖處，得大苦惱；如是心怨，能令眾生流轉生死。
Since the monkey mind moves quickly, this mind must first of all be tamed. Otherwise there will be extreme suffering within the unbearable miseries of the lower realms, [F.287.b] the mind will be seized by enemies, and there will be no attainment of happiness.’
比丘如是思惟心已，於生死中得離欲穢，厭生死苦，如是思惟：一切生死皆悉苦惱。
As the monk discerns in this way, he will give rise to disenchantment and dissatisfaction with cyclic existence, again and again, and thus he will scorn all of its sufferings.
如是比丘思惟分別，餓鬼之中有無量種。思惟是已，一一分別，觀諸業報非無因生，苦樂好醜、淨與不淨、善惡貴賤上下生滅，一切雜類非自然生。
2. 1287 “Remaining attentive in this way, he will concern himself with the many types of starving spirits. As he distinguishes them, he will examine their causal karmic actions and the ripening of those actions, one by one. Thus, he will notice that they are not uncaused. He will think, ‘Whether beings are born in happy or painful ways, whether their situations are agreeable or disagreeable, whether their lives are good or bad, or whether they take birth in fortunate or unfortunate species, their deaths and births are not random and what they do is never for nothing.’
1.比丘如是觀諸餓鬼，知業果報，以聞慧觀，云何觀於迦婆離，鑊身餓鬼？其身長大過人兩倍，無有面目，手足穿穴，猶如鑊脚，熱火滿中焚燒其身如火燒林，飢渴惱熱，時報所縛，無人能救，無歸無怙愁憂苦惱，無人救護。
2. 1288 “Thus, the monk who has knowledge of the ripening of karmic phenomena will discern the various forms of karmic phenomena that pertain to starving spirits. Applying knowledge derived from hearing he will understand that the starving spirits with prostrate bellies possess bellies that are twice the size of their bodies, thus debilitating their faces, hands, and feet, so that they carry their whole being hunched over. All the apertures of their bodies are filled with embers, and they are tormented by hunger and thirst. With bodies that resemble scorched pine trees, they have moved in bondage since beginningless time, knowing no happiness and having neither friend nor protector.
以何業故生於彼處？即以聞慧見：此眾生於前世時，以貪財故為他屠殺，受雇殺生，臠割脂肉，心無悲愍；貪心殺生，殺已隨喜，造集惡業，其心不悔。如是惡人身壞命終墮於惡道，受迦婆離餓鬼之身(迦婆離迦魏言鑊身)，在於地下五百由旬。
2. 1289 “Wondering what karmic actions may cause one to take birth in such a way, the monk will examine this situation by means of knowledge derived from hearing. He will then notice how some day laborers, wishing for wealth, think, ‘I shall collect my salary in the homes of people.’ With this thought they then proceed to slay, harm cattle, or kill mercilessly out of attachment.
從此命終，忽然即往生於大怖黑闇之處，既生之後，上下二山一時俱合，壓笮其身受大苦惱，身增轉大滿一由旬，為飢渴火焚燒其身，餓鬼道中經五百歲。餓鬼道中一日一夜，此閻浮提日月歲數經於十年。如是五百歲名為一生，少出多減，命亦不定。
Those who become habituated to, resort to, and increase such acts will, when they separate from their bodies, fall into the lowers realms and take birth five hundred leagues below the ground among the starving spirits with prostrate bellies. There, they will be born in a realm of darkness, with one mountain crushing them from above and another mountain pressing them from below. [F.288.a] Their bodies, which measure about a league in length, will thus be flattened between those two mountains while they also suffer intensely from hunger and thirst. As for the length of this existence, these starving spirits live like this for five hundred lives in which ten human years count as just a day and a night. However, they may also die at an earlier point.
又第二業墮餓鬼中：若有眾生受他寄物，抵拒不還，生於彼處。不施資財、不以法施、不施無畏，若男、若女不行如是三種布施，常懷慳嫉。以是因緣生餓鬼中。
2. 1290 “Another negative act that leads to birth in that realm occurs when a man or woman has been entrusted with something valuable and then later denies being given possession of it. Such an act will also ripen as birth in that realm. Others may fail to give away material things, the Dharma, or protection from fear. When thus lacking the three aspects of generosity, while constantly being seized by stinginess and envy, they will take birth in that realm.
2.復次，比丘知業果報，觀於餓鬼。彼以聞慧，觀於針口諸餓鬼等，以何等業而生其中？彼以聞慧，觀於蘇支目佉餓鬼(蘇支目佉魏云針口)，知：此眾生於前世時，以財雇人令行殺戮，慳貪嫉妬，不行布施、不施衣食、不施無畏、不以法施。如是惡人身壞命終，受於針口餓鬼之身。
2. 1291 “As the monk who has knowledge of the ripening of karmic actions continues to examine starving spirits, he will apply knowledge derived from hearing and thus perceive the starving spirits that have throats as narrow as a needle. Inquiring into what type of karmic action may cause one to be born in that way, he will perceive how executioners kill other humans for the sake of wealth. Such people may be well accustomed to this activity and may have a strong motivation of envy and stinginess. Thus, utterly miserly, they may give up the practice of any form of generosity with respect to material things, the Dharma, or protection from fear. When they later separate from their bodies, they will plunge into the lower realms and take birth as starving spirits with mouths as narrow as a needle.
受鬼身已，自業誑惑，所受之身，口如針孔、腹如大山、常懷憂惱，為飢渴火焚燒其身，受諸內苦，外有寒熱、蚊虻惡虫、熱病惱等。
2. 1292 “Those who, being deluded concerning the effects of their own actions, take birth in this way will have mouths that are as small as the eye of a needle, while their bellies are as large as a mountain. Thus, they suffer from constant hunger and thirst. While tormented internally by the physical fire of hunger and thirst, they are also tormented externally by forest fires. While suffering in this way from both cold and heat, their bodies are bitten by meat flies, hornets, [F.288.b] and other biting insects, and they are afflicted by contagious diseases, and the like. Thus, the men and women who are born in this manner will suffer numerous physical and mental torments.
如是身心受種種苦，餓鬼道中一日一夜，比於人間日月歲數經於十年。如是受命，滿五百歲，命亦不定，若男、若女生在其中。
2. 1293 “Ten human years are a day and a night among these starving spirits, and these beings live in torment for five hundred such lives. It is likely that they will face fatal obstacles.
又第二業，墮此針口餓鬼之中：若有丈夫，勅其婦人，命施沙門、婆羅門食。其婦慳惜，實有言無，語其夫言：家無所有，當以何等施與沙門及諸道士？』如是婦人誑夫，悋財而不布施，身壞命終墮於針口餓鬼之中。
2. 1294 “A second act that causes such a birth occurs when a stingy woman deceitfully denies having anything to give when mendicants or brahmins make requests for food. Wishing to deceive her household, she may claim, ‘We do not have anything at all ourselves, so how could we give to mendicants and brahmins?’ When they later separate from their bodies, they will fall into the lower realms and be born among starving spirits with mouths as narrow as a needle.
由其積習多造惡業，是故婦人多生餓鬼道中。何以故？女人貪欲、妬嫉多故，不及丈夫；女人小心、輕心，不及丈夫。以是因緣，生餓鬼中。
2. 1295 “Women who resort to, become habituated to, and increase acts of stinginess will for the most part take instantaneous birth as starving spirits and will not be reborn as humans. Those who are envious of others’ enjoyments and consumed by stinginess will also turn into starving spirits and will not be reborn among humans. Small-minded and fickle women will be led by such causes and conditions to take birth as female starving spirits, and will continue to be born as such until they have overcome, relinquished, and exhausted their unwholesome acts of stinginess and envy.
乃至嫉妬惡業，不失不壞不朽，於餓鬼中不能得脫；業盡得脫，從此命終，生畜生中。於畜生中，受遮吒迦鳥身(此鳥唯食天雨，仰口承天雨水而飲之，不得食餘水)，常患飢渴，受大苦惱。
2. 1296 “Once they are free from the world of starving spirits, they may, in accordance with their causal actions and due to karmic actions to be experienced in other lives, take birth in the animal realm. In that case they will be born as swallows, constantly suffering from hunger and thirst.
畜生中死，生於人中，以餘業故，常困飢渴，受苦難窮，常行乞食，以自存濟。以餘業故，受如斯報。
When they later become free of such an existence, they may, due to karmic actions to be experienced in other lives that generate a human existence, be born with the general lot in life of a human. They will then be born as men or women tormented by constant hunger and thirst. [F.289.a] Suffering continuously, they will be compelled to search for food outside the home and will thus end up living along roadsides or at intersections.
3.復次，比丘知業果報，觀諸餓鬼。彼以聞慧，觀於食吐諸餓鬼等，是諸眾生以何業故受於食吐餓鬼之身？彼以聞慧知：此眾生前世之時，身為婦人，誑惑其夫，自噉美食，心懷慳嫉，憎惡其子而不施與；或有丈夫，妻無異心，便起妬意，獨食美味不施妻子。
2. 1297 “As the monk who has knowledge of the ripening of karmic effects continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive the starving spirits that feed on vomit. Inquiring into what type of karmic action may cause a man or woman to be born in that way, he will apply knowledge derived from hearing and thus perceive how some women harm their households by indulging in food and drink, consuming all the food and drink themselves, while being constantly possessed of envy and stinginess. Unlike others, they do not dislike their sons and daughters, nor are they deceitful toward those whom they like.
以是因緣，墮於槃多餓鬼之中(槃多婆叉魏言食吐)，受餓鬼身，常為飢渴焚燒其身。其身廣大長半由旬，於曠野中四奔疾走求覓漿水，高聲[口*睪]叫唱言飢渴。
Thus, they inflict harm without being deceitful. 179 When such individuals separate from their bodies, they will fall into the lower realms and be born among the starving spirits that feed on vomit. With bodies one league in girth they will be constantly tormented by hunger and thirst. In search of water, they will wander alone through a vast wilderness, crying and lamenting.
以此眾生，前世之時不以財物、無畏布施，不行法施，以是因緣，生餓鬼中，壽命長遠，如上所說，經五百歲乃至惡業未盡、不破不壞，終不得脫。在食吐鬼中，常求歐吐，困不能得。
Birth in that state occurs to those who refrain from giving the Dharma, material things, and protection from fear, and who thus lack the three aspects of generosity. The relevant lifespan here is the same as in the previous case. Until their negative acts of stinginess have been overcome, relinquished, and exhausted, they will continue to suffer from hunger and thirst.
從此命終，生畜生中亦常食吐，受飢渴苦。畜生中死，生於人中，餘業因緣，常患飢渴，於諸巷陌常拾世人所棄殘食，或從沙門及婆羅門乞求自活。以餘業故，受如斯報。
2. 1298 “When at some point they are free of this existence, they will, in accordance with their actions, take birth as animals and feed on vomit. Thus, just as they devoured vomit as starving spirits, they will continue to do so when born as animals. Once they are also free from that state, they may be born with the general lot in life of a human being. They will then sustain themselves by begging from mendicants and brahmins at the venues of religious festivals. [F.289.b]
4.復次，比丘知業果報，觀諸餓鬼。彼以聞慧知：此眾生於前世時，多行貪嫉，常懷慳惜不行布施，以不淨食施諸沙門及婆羅門，如是沙門及婆羅門不知不淨而便食之。此人以是惡業因緣，身壞命終墮於惡道，生於食糞餓鬼之中。
2. 1299 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive the starving spirits that feed on excrement. Inquiring into what type of karmic action may cause a man or woman to be born in that way, he will apply knowledge derived from hearing and thus perceive how some people resort to, become habituated to, and increase acts of stinginess. Thus, lacking generosity as before, they may give leftover food to mendicants and brahmins, telling themselves that such food is clean, and so it is fine for the recipients to eat it. When such people separate from their bodies, they will fall into the lower realms and be born as excrement-eating starving spirits.
壽命長短如上所說，亦五百歲，飢渴燒身，求諸糞穢，猶不可得。以業力故，常不從心，不淨之處蛆虫糞屎，馳走求索常不充足，至命不盡，常受苦惱。乃至惡業不盡不壞不朽，故不得脫。
The force of their karmic actions will yield a lifespan of the same type as before, during which they will be tormented by hunger and thirst. In the event that they should find some morsel to consume, it will always be little, and insufficient for giving them any relief. Even when such spirits manage to find a piece of excrement, it will already be riddled with maggots that bore holes in the excrement and consume it. Even such excrement as this will only be obtained by roving far and wide and under great hardship, and they will never find enough to satisfy them. Thus, their entire lives will be filled with misery. However, until the negative acts that were motivated by stinginess, and which produced the world of starving spirits, have been overcome, relinquished, and exhausted, these beings will continue to suffer the torments of hunger and thirst.
若惡業盡，從此命終，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔，遍受惡身。若生人中，貧窮多病，常困飢渴，恒乞朝飡，以自活命，無量衰惡以為嚴飾，其身破裂，不淨臭穢，人所惡賤，口氣腥臊，其齒黧黑。餘業因緣，受如是報。
2. 1300 “Once they escape the realm of starving spirits that feed on excrement, they will continue to roam through cyclic existence in accordance with their causal actions. If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, they should be born with the general lot in life of a human, they will be poor, sickly, and have little to eat. Always depending on others to stay alive, they will have to eke out a living under great hardship and meet with all sorts of adversities. Their knowledge of things will be crude, their bodies will be covered with wounds, and they will emit a foul stench. Their appearance will be ugly and they will be roundly scorned by everyone. [F.290.a] They will have bad breath and their teeth will suddenly turn black.
5.復次，比丘知業果報，觀於餓鬼慳嫉地處。一切餓鬼，慳嫉為本，是諸眾生以何業故生於無食餓鬼之中？彼以聞慧知：諸餓鬼前身之時，以慳嫉故，自覆其心，妄語欺誑，自恃強力，抂誣良善，繫之囹圄，禁人糧食，令其致死，殺已快心，不生悔恨，心生隨喜，復教他人，既作惡業，初不改悔。如是惡人身壞命終生於無食餓鬼之中。
2. 1301 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the abode of stinginess, the world of starving spirits, he will apply knowledge derived from hearing and thus perceive a realm that is connected with all aspects of miserliness, which is known as starving spirits lacking food. Inquiring into what type of karmic action may cause one to be born there, he will apply knowledge derived from hearing and thus perceive how men or women possessed of stinginess and envy may imprison others by dishonest, deceitful, and forceful means and then refrain from feeding them until they finally die. They may also not be remorseful about the deaths of their prisoners nor regret them. On the contrary, they may rejoice in their actions and encourage others to follow suit. The men and women who engage in such acts, including their relevant preparatory and concluding stages, will, upon separating from their bodies, fall into the lower realms and be born in the realm of the starving spirits that lack food.
若男、若女生於其中，飢渴之火增長熾燃，如山濬水涌波之力，腹中火起焚燒其身無有遺餘，滅已復生，生已復燒。
2. 1302 “Men and women who take such births will be deprived of sustenance. Hunger and thirst will be like a fire that consumes them. Numerous torments of hunger and thirst will cascade down upon them like a waterfall. The force of starvation will destroy their interiors and consume all their major and minor body parts so that not even dust remains. Their body parts and organs will then reappear, only to be consumed all over again.
有二種苦焚燒其身：一者飢渴；二者火燒。其人苦逼，[口*睪]叫悲惱，四方馳走，自業惡果不可思議。其人如是受內外苦，一切身分業火所燒，身內出火自焚其體，譬如大樹內空乾燥。若人投火燒之熾燃。
In this way they will be scorched by the dual suffering of starvation and thirst in combination with their physical destruction. Deceived about the consequences of their misdeeds, they will cry, wail, and weep as they run in all directions, suffering miserably. Such is their internal pain. [F.290.b] Outwardly there will also be suffering because a fire created by karmic action will consume all their major and minor body parts. When a fire burns inside a hollow tree, it will at some point break out and begin to burn the tree from the outside as well.
此鬼被燒亦復如是，遍身皆燃，哀叫悲哭，口中火出，二焰俱起焚燒其身，慞惶求道，地生棘刺皆悉火燃，貫其兩足苦痛難忍，哀[口*睪]悲叫，火燒其舌皆悉融爛，如燒凝酥，滅已復生。以惡業故，奔走求水至諸池流泉源諸水，水即枯竭。
Likewise, the fire within these beings will become external, burning up their bodies from the outside. Thus, all of their insides and outsides will be like scorched pine trees, and, as the beings turn into single flames, they will scream and cry. As they open their mouths to scream, fire will escape from their mouths and their bodies will now blaze with double intensity. Wherever they go, the grass will burn and sting like needles, destroying their legs and making them cry, wail, and moan. As they cry, their tongues will melt like lumps of butter, but, due to their misdeeds, will grow back again. Their negative acts will render any land that they chance to wander through devoid of rivers, pools, waterfalls, lakes, cascades, streams, and ponds.
其人惡業，至於林中遊戲之處，若在高原、若陂澤中，顛倒見故，但見一切大火猛焰，山地樹木悉見熾燃。往趣諸水，見諸水邊守水諸鬼手捉器仗，逆打其頭，受大苦惱。
There will be no groves, forests, houses, or meadows. They may hallucinate groves and forests but will see all the hills, trees, and valleys as engulfed by fire. Everywhere they go, they will be harmed and abused by drunken starving spirits 180 who, with swords and clubs in their hands, cause them tremendous suffering.
皆由前世貪嫉心怨之所誑惑。壽命長遠經五百歲亦如上說。如是惡業，常無所食，惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫；若業盡得脫，從此命終，惡業所吹，隨業流轉受生死苦。
2. 1303 “The lifespan of those who thus were deceived by envy and miserliness, and who thus kept company with the enemies of the mind, is the same as in the previous cases. In this way they will continue to suffer as starving spirits that lack food until finally their misdeeds have been overcome, relinquished, and exhausted. [F.291.a] Once those who thus experience the effects of their own actions are free from the realm of starving spirits, they will, in accordance with their causal actions, continue to roam through cyclic existence.
人身難得，猶如海龜遇浮木孔。若生人中，處母胎時，母不能食，令母身色憔悴醜惡，殺生業故，胞胎傷墮。設不胎夭，令母身體臭穢可惡，樂行不善；若得出生，短命多難，王難繫縛，受牢獄苦飢渴餓死。以餘業故，受如是報。
If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, they should be born with the general lot in life of a human, their mothers will not wish to eat during their pregnancies, and so their bodies and faces will become extremely unattractive. Due to the forces of karmic action and killing, they will die while still in the womb. In the very unlikely event that these evildoers are nevertheless born, their mothers will have a constant foul smell and unattractive complexions without any luster. They will stay alive only briefly and under great hardship. They will be imprisoned by the authorities and die from hunger and thirst.
6.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於食氣諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生於前世時，多食美食而自食噉，不施妻子及餘眷屬。
2. 1304 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive the starving spirits that feed on smells. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some people hoard vast amounts of food and drink but only partake of it themselves without sharing even with their own children or spouse.
妻子但得嗅其香氣，不知其味，於妻子前而獨食之；以慳嫉故，同業眷屬而不施與，亦教他人不給妻子，起隨喜心，數造斯過而不改悔，不生慚愧。如是惡人身壞命終生於食氣餓鬼之中。
If their family would like a taste, they will just let them smell their food, and so they will feast alone in front of their children and spouse. Possessed of envy and stinginess, they will not share with them. They will also criticize people who have their meals together with their children and spouse and instead encourage others to do as they do. Thus, they may regard eating alone as something acceptable, [F.291.b] and, without considering it a flaw, they will not feel contrite about it. When they later separate from their bodies, they will fall into the lower realms and be born among the starving spirits that feed on smells.
既生之後，飢渴燒身，處處奔走呻吟[口*睪]叫，悲泣愁毒，唯恃塔廟及以天祀有信之人設諸供養，因其香氣及嗅餘氣以自活命。
Once born in that state, their bodies will suffer constant starvation and thirst and lead them to rove around moaning, crying, and lamenting. When benefactors offer fragrant incense in a temple, at a memorial, or in a home, these spirits will appreciate it, just like they will appreciate other pleasant scents. Hence, these starving spirits are a type of gandharva.
復有嗅氣諸餓鬼等，以諸世人多病因緣，水邊林中巷陌交道設諸祭具，因斯香氣以自活命。如是食氣諸餓鬼等，無量苦惱，惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫；業盡得脫。
Certain smell eaters may be satisfied by the fragrance of the incense that is burned in a temple or a park when a person has fallen ill. Since they thereby gain sustenance, they may continue to seek such situations and thereby obtain physical nourishment. Thus, by the power of their karmic actions, they will live as smell eaters that obtain their food under extreme hardship and thus continue to suffer from hunger and thirst until finally their negative acts have been overcome, relinquished, and exhausted.
從此命終，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔。若生人中，貧窮多病，身體臭穢。以餘業故，受如是報。
2. 1305 “Once free from the world of starving spirits, they will, in consequence of their causal actions, continue to roam through cyclic existence. If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, their completed actions associated with humanity should make them take birth with the general lot in life of a human, they will in that case be poor and sickly and their entire body will emit a foul stench.
7.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於食法諸餓鬼等，以法因緣令身存立而有勢力，以何業故生於其中？彼以聞慧見：此餓鬼於人中時，性多貪嫉。
2. 1306 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive the condition of those who live as starving spirits that consume Dharma offerings. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing [F.292.a] and thus perceive how some people’s character is to be stingy and jealous.
為活身命、為求財利與人說法，心不敬重，犯戒無信，不為調伏諸眾生故。說不淨法，說言：殺生得生天福。強力奪財，言無罪報；以女適人，得大福德，放一牛王亦復如是。以如是等不淨之法為人宣說，得財自供，不行布施，藏舉積聚。是人以此嫉妬覆心，命終生於惡道之中，受於食法餓鬼之身。
Exclusively interested in providing for themselves, such individuals have neither faith nor a wish to benefit others. On this basis, they teach a flawed doctrine and lack discipline. Thus, they may teach a religion that preaches killing, death on the battlefield, plunder, or the ritual release of a stallion. 181 By teaching such mistaken doctrines they may cause others to refrain from generosity and instead practice nothing but slaughter. When such evil people possessed of envy later separate from their bodies, they will fall into the lower realms and be born among the starving spirits that feed on Dharma offerings.
是人壽命經五百歲，日月脩短亦如上說。於嶮難處，東西馳走求索飲食，飢渴燒身無能救者，猶如乾木為火所燒，頭髮蓬亂身毛甚長，身體羸瘦脈如羅網，脂肉消盡皮骨相裏，其身長大堅勁麁陋，爪甲長利。
2. 1307 “The lifespan of such spirits is as in the previous cases. Crying and tormented by hunger and thirst, they roam through mountainous areas. Their appearance is like a withered tree. Their hair is long and their faces are dark. Their bodies are covered with bristles and webs of veins and sinew. They are tall and nothing but skin and bones, and their nails are ugly.
惡業所誑，皺面深眼，淚流若雨，身色黧黮猶如黑雲，一切身分惡虫唼食，蚊虻黑虫從毛孔入食其身肉。
Those thus deceived by their own misdeeds will have deep and contracted eye sockets, and their faces will be covered with tears. Their bodies will be like black shadows smeared with repulsive substances. All their major and minor body parts will be infested with gnats, meat flies, and other biting insects.
慞惶奔走，若至僧寺，或有人來於眾僧中行二種施，因此施故上座說法及以餘人讚歎說法；此鬼因是，得命、得力，命得存立。乃至惡業未盡、不壞不朽，終不得脫；若業盡得脫。
2. 1308 “In the unlikely event that they should enter a temple of the saṅgha, such starving spirits may obtain gifts that are given to the yakṣas on the first day of the month. Thus, they may be nourished and satisfied by the Dharma offerings made by the saṅgha’s elders, or others. Managing to eke out a living in this way, [F.292.b] they will continue to experience the suffering of starving spirits until finally their negative acts have been overcome, relinquished, and exhausted.
從此命終，由前世時以種種心造種種業，處處受生，人身難得，猶如海龜遇浮木孔。若生人中，常守天祀祠婆羅門，殺羊祀天，作呪龍師，不得自在，常依他人乞求自活。惡業因緣，還墮地獄，以餘業故。
2. 1309 “Once free from this state, they will, in accordance with their causal actions, experience numerous karmic consequences and activities as they course through different lives within cyclic existence. If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, they should be born with the general lot in life of a human, they will become brahmins, or the like, who slaughter or eat cattle before the image of a god, and they will be utterly dependent on others for their livelihood. Later they will, as a consequence of their misdeeds, be born in the realms of hell.
8.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於食水諸餓鬼等，以何業故而生其中？彼以聞慧知：諸餓鬼於前身時，惡貪覆心，麴釀酤酒，欺誑世間，加水灰汁或沈蚓蛾，以惑愚人。
2. 1310 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive the starving spirits that drink water. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some alcohol merchants possessed of inappropriate desires may store alcohol in their homes. Then, while peddling these alcoholic beverages, they may, impaired by their stinginess and envy, dilute the drinks they sell with water and thus fool and harm others.
不行布施、不修福德、不持禁戒、不聽正法、不行正法，復教他人令行惡貪，見作隨喜，作已不悔。如是惡業，身壞命終生於食水餓鬼道中。
Such people, moreover, may refrain from practicing generosity, the accumulation of merit, the observance of discipline, and listening to and practicing the Dharma. Instead they will encourage and persuade others to harbor the same sort of inappropriate desires. When those who engage in such actions, with the relevant preparatory and concluding stages, separate from their bodies, they will fall into the lower realms and be born among the starving spirits that drink water.
常患飢渴焚燒其身，走於曠野嶮難之處惆慞求水，困不能得。其身狀貌堅澁可惡如焦鹵地，身破裂壞舉體熾燃，長髮覆面、目無所見，飢渴燒身走趣河邊。
2. 1311 “These beings are physically tormented by hunger and thirst as they roam through arid and rocky mountains, highland plateaus, and wildernesses. Their skin tone is dark like a bee or charcoal, [F.293.a] and all their major and minor body parts are rough, unpleasant, and extremely crude. Their bodies are ablaze, their faces covered by long hair, and the fire of hunger and thirst constantly torments them.
若人渡河，脚足之下遺落餘水，泥垢垂渧，速疾接取以自活命；若有餘人，在於河側掬水，施於命過父母，則得少分。以是因緣，命得存立。
On very rare occasions they may come across someone crossing a stream, who causes a few drops of water to fall from his feet. At other times a Dharma practitioner may sprinkle the bank of a river while dedicating the water to those who are thirsty. At such times, these starving spirits will gain vital nourishment.
若自取水，守水諸鬼以杖撾打，身皮剝脫苦痛難忍，哀叫[口*睪]哭走於河側。
However, if a person comes to the bank of a river and drinks from it without wishing to give the spirits anything, the starving spirits that guard the river will harm him or her as they hover and cluster around. Thus, the person will feel unhappy and run away crying and wailing.
以作惡業，自誑身故，業繫不盡，故使不死，乃至惡業不盡不壞不朽，猶不得脫；業盡得脫。
2. 1312 “Deceived by their own misdeeds, these starving spirits will continue to suffer until finally their negative acts have been overcome, relinquished, and exhausted. Once they are free from the life of a starving spirit, the winds of their own actions will continue to propel them throughout cyclic existence.
從此命終，業風所吹流轉生死，人身難得，猶如海龜遇浮木孔。若生人中，生於邊地貧窮困厄，無有林樹、無水漿處而依住止，常患焦渴，恒困熱病，晝夜常渴。以餘業故，受如是報。
If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, they should be born with the general lot in life of a human, they will be born where there are no rivers, ponds, or forests. Instead they will live in rocky mountains, desolate areas, or disagreeable towns. They will always drink well water, become afflicted with hepatitis, and suffer the pangs of thirst throughout the day and night.
9.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀有諸餓鬼名阿賒迦(魏言悕望餓鬼)，以何業故而生其中？彼以聞慧知：此眾生嫉妬惡貪，自覆其心，見他善人因得少物，賣買價直，不以道理，欺誑取物，作已隨喜，不生悔心，亦教他人令作此惡。
2. 1313 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive the starving spirits that teach. Inquiring into what type of karmic action may cause one to be born in that way, [F.293.b] he will apply knowledge derived from hearing and thus perceive how some evil people possessed of envy and stinginess develop unsuitable craving and greed. When dealing with poor people who, under great duress, barely manage to stay alive, they shrewdly pay them less than their goods are worth. They make this their standard practice and may even take pleasure in it. Thus, they may also seek to introduce others to, and establish them in, such unwholesome behavior.
不行布施、不修福德、不持禁戒，心無誠信不順正法，其心麁獷不可調伏，不親善友，常懷嫉妬。如是惡人身壞命終墮於悕望餓鬼之中。
All the while, possessed of envy and stinginess, they do not practice any form of generosity. Thus, they refrain from any meritorious actions, fail to develop faith, fail to practice the Dharma in accordance with the Dharma, fail to be honest and restrained, and fail to assimilate the ways of a spiritual teacher. When such people later separate from their bodies, they will fall into the lower realms and be born among the starving spirits that teach.
若諸世人為亡父母先靈設祀，如此餓鬼得而食之，餘一切食悉不得食，常患飢渴焚燒其身如火燒林，無能救者，面色皺黑，淚流而下，手脚破裂，頭髮覆面，身色可惡猶如黑雲。
Such spirits may be called ‘father’ by mundane people, 182 and physically they will suffer from constant hunger and thirst. Resembling scorched pine trees, they are deprived of joy and live in misery. Their faces are smeared with tears, their legs and arms are extremely crude, and their hair shrouds their faces like the dark.
辛酸悲叫而說頌曰：
不施則無報，無施果亦無，如無燈無明，不施無樂報。cf. Dhs.17.1-9
With bellies the color of dark clouds, they cry, wail, and lament in the following way:
2. 1314 “ ‘How can one get without giving? How can there be a harvest where nothing was sown? Just as there is no shining without a light, How can there be happiness without giving?
如盲人無目，不能有所見，不施亦如是，來世無樂報。
2. 1315 “ ‘Just as the blind Have no eyes to see, So those lacking generosity will Not find any happiness once they are starving spirits.
若生餓鬼道，人中常貧窮，流轉受苦惱，嫉妬因緣故。
2. 1316 “ ‘The world of starving spirits, being a starving spirit oneself, And the fear of lacking wealth — Roaming through such a threefold unhappiness Is the result of stinginess.
不施則無報，造業終不失，自業得果報，眾生依業食。
2. 1317 “ ‘Living beings feed on the effects of their own actions, And partake of their own actions. Without giving, nothing at all will be gained — What was done will not be wasted.
我為惡業燒，生在餓鬼中，受此大飢渴，猛火常熾燃。
2. 1318 “ ‘Dwelling in the world of starving spirits We are burned by our own misdeeds. Here we experience the fire [F.294.a] Of hunger and thirst.
何時離飢渴？何時得安樂？受苦極熱惱，何時得解脫？
2. 1319 “ ‘When shall we quench our thirst? When shall we find relief? When shall we be freed From all these torments?
不識道非道，不知善業果，飢渴如火燃，如是受苦惱。
2. 1320 “ ‘Not discerning the path from what is not the path, And not understanding the consequences of actions, We were unaware of the heat Emanating from the fire of hunger and thirst.
亂髮覆面目，無人能救護，脈現如網縛，苦逼命不盡。
2. 1321 “ ‘Hair covers our faces like darkness. We have no hope and are bereft of life, While our bodies are held together by a web of skin and sinew — Alas, our lives are sheer misery!
惆慞行曠野，常受諸苦惱，孤獨無救護，具受諸辛苦。
2. 1322 “ ‘Beings caught in the wilderness Are all in pain. Here there is no protector at all, And thus we dwell in abject misery.’
如是悕望餓鬼呻吟奔走，處處逃遁。比丘觀已，如是思惟：生死熾燃，欲界增上。
2. 1323 “And so cry the starving spirits that teach, and, lamenting in this way, they keep wandering. As they keep roaming, the monk will see them and think, ‘Alas, cyclic existence in the realm of desire is so awful!’
如是餓鬼，若其種姓或時設供祭祀亡者得而食之，以濟身命，唯得食此，餘一切食悉不得食。
2. 1324 “As they wander along, if the starving spirits of this class should be given a handout by an individual who has faith, they may receive it and thus gain vital nourishment. This, then, will protect them. This will become their refuge and support.
惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫。
2. 1325 “In this way, these beings will eke out a living until finally their negative acts have been overcome, relinquished, and exhausted. When they later escape the realm of starving spirits they will, in accordance with their causal actions, experience the consequences of their acts, and so they will be driven onward by the wind of their own actions.
若惡業盡，從此命終，業風所吹，流轉世間受生死苦，人身難得，猶如海龜遇浮木孔。若生人中，生工師家下賤僮僕，為人策使。餘業因緣，受如是報。
If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, they should be born with the general lot in life of a human they will beat earthen drums, ring bells, or become guards at the gates of a temple.
10.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於食唾諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生若男、若女慳嫉覆心，以不淨食誑諸出家沙門道士，言是清淨，令其信用而便食之，或時復以非所應食，施淨行人，數為此業，復教他人令行誑惑。
2. 1326 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive the starving spirits that feed on spit. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing [F.294.b] and thus perceive how evil men or women possessed of envy and stinginess offer monks or scholars food that was left over from earlier meals, all the while pretending such is not the case. Monks or scholars may thus trust them and eat the food. Such evil people may, moreover, rejoice in such acts, and also encourage others to follow suit.
不行布施、不持禁戒、不近善友、不順正法，樂以不淨而持與人。如是惡人身壞命終生惡道中，受於[口*企]吒餓鬼之身([口*企]吒魏言食唾，[口*企]區伊反)。為飢渴火常燒其身，於不淨處若壁若地，以求人唾食之活命，餘一切食悉不得食，乃至惡業不盡不壞不朽，故不得脫；業盡得脫。
Without being generous, without observing discipline, without attending to the learned, and without practicing in accordance with the Dharma, they will repeatedly offer leftovers and take pleasure in doing so. When they later separate from their bodies, they will fall into the lower realms and be born among the starving spirits that feed on spit. Until their negative acts have been overcome, relinquished, and exhausted, they will continue to live in this way.
從此命終，隨業流轉受生死苦。若生人中，貧窮下賤，多病消瘦，齆鼻膿爛，生除廁家，或於僧中乞求殘食以自濟命。餘業因緣，受報如是。
2. 1327 “When they finally escape the world of starving spirits, they will continue to experience the consequences of their actions and thus continue to roam through cyclic existence in accordance with their causal actions. In the unlikely event that they should be born with the general lot in life of a human, they will be poor and sickly, and their noses will be infected. They will always sweep garbage for the saṅgha. They will be manual laborers and subsist on leftovers. [B19]
11.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於魔羅食鬘餓鬼(魔羅魏言鬘，世人所奉九子魔是也)，以何業故而生其中？彼以聞慧知：此眾生以前世時，盜佛花鬘，及尊重師長盜其花鬘。以淨潔故，用自莊嚴，不以惡心，其心貪嫉。
2. 1328 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive a world of starving spirits in which the evildoers have little to eat or drink and must go without clothes on their bodies. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how [F.295.a] some people, although they are free from harmful intentions and only wish to be clean, steal those garlands that have been offered to the buddhas or that belong to the masters.
身壞命終或生佛塔、或生天祀而有神力，若人忿諍，詣塔要誓，則得其便，能示惡夢以怖眾人。若有異人遭諸惡事，求其恩力，言：此鬼神有大威德神通夜叉。
When they later separate from their bodies, they will fall into the lower realms and be born among the starving spirits that feed on garlands. They will be born in a place near to a stūpa or among the yakṣas and become powerful and influential. They will have the power to produce auspicious or inauspicious dreams. If a bad-natured human should mock such spirits, the latter will respond by doing harm, and hence people of the world talk about ‘those powerful yakṣas with their magical powers.’
以花鬘上之，因此事故得鬘食之，少離飢渴，不為飢火之所焚燒，世人讚歎、鬼常喜悅是食鬘鬼。乃至惡業不盡不壞不朽，故不得脫；業盡得脫。
2. 1329 “If they obtain many garlands, they will be satisfied and thus suffer no physical discomfort due to hunger and thirst. They may also become the objects of worldly beings’ praise, which they may greatly appreciate. In this way, they shall remain alive as starving spirits that feed on garlands until finally their negative acts have been overcome, relinquished, and exhausted.
從此命終，隨業流轉受生死苦。若生人中，作守園人，賣花自活。以餘業故，受如斯報。
2. 1330 “When they later escape the world of starving spirits, they will continue to roam through cyclic existence, and thus experience things in accordance with their causal deeds. In the unlikely event that they should be born with the general lot in life of a human, they will become garland-makers and maintain such a means of livelihood for their entire lives.
12.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀諸餓鬼食血自活，以何業故而生其中？彼以聞慧見：諸餓鬼本為人時，愛樂貪嗜血肉之食，其心慳嫉，戲笑作惡，殺生血食，不施妻子。如是惡人身壞命終墮惡道中，貪嗜血故，生囉訖吒餓鬼之中(囉訖吒魏言血食)。
2. 1331 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive the starving spirits that feed on, and live from, blood. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some humans drink blood to gain physical strength. They may be passionate about this habit, savage, and overcome by envy and stinginess. They may even deceive their children and spouses [F.295.b] and so kill them out of hankering for their blood. When they later separate from their bodies, they will fall into the lower realms and take birth among the starving spirits that feed on blood.
受鬼身已，人皆名之以為夜叉，供養奉事，以血塗泥而祭祀之。既噉血已，恐怖加人，數求禱祀，人皆說之，以為靈神。如是次第，得自活命。
2. 1332 “When a being is born in this manner, people will identify it as a yakṣa and make offerings to it. Serving the spirit, they may also offer it ritual cakes made of blood. Drinking the blood will intoxicate the spirit, and so it may harm humans. People will begin to speak of ‘that powerful yakṣa with its great magic.’
壽命長遠亦如上說，經五百歲。如是餓鬼作諸妖[卄/(阿-可+辛)/女]，乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦。若得人身，生旃陀羅家噉食人肉。以餘惡業因緣故爾。
2. 1333 “The lifespan of such beings is as in the previous cases. In this way, they will continue to live as starving spirits with great powers until finally their negative acts have been overcome, relinquished, and exhausted. Once they become free from that state, they will continue to roam through cyclic existence, experiencing things in accordance with their causal deeds. In the unlikely event that they should be born with the general lot in life of a human, they will become female or male followers of ferocious goddesses. 183
13.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於食肉諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生嫉妬惡貪，自覆其心，以眾生肉而作肉叚，臠臠稱之，賣買欺誑，實少言多，以賤為貴。如是惡人身壞命終墮於惡道，生在食肉餓鬼之中。
2. 1334 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive the starving spirits that feed on flesh. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some stingy and greedy people sell the meat of dead cows, horses, deer, pigs, or sheep at an unfair price, or by rigging the scales. When they later separate from their bodies, they will fall into the lower realms and be born among the starving spirits that feed on flesh.
是夜叉鬼於四衢道或在巷陌街巷市店，或在城內僧所住處、天祀中生，形狀醜惡，見者恐怖，而有神通。其性輕軟，不多為惡，行不淨施，以是因緣，故得神通。以諸眾生，雜類牛羊麞鹿之肉，設會與人，以是業緣，故有神力。乃至惡業不盡不壞不朽，故不得脫；業盡得脫。
Thus, they will be born as fierce yakṣas that live at crossings, road forks, markets, road intersections, villages, towns, or temples. These starving spirits have great magical powers and do not exclusively engage in negative acts. [F.296.a] Still, they do give thorn-like, vexatious gifts that cause them to gain great magical powers. 184 When common people kill buffalo, deer, snakes, sheep, and so forth, they may become deeply satisfied. In this way, these beings remain until finally their misdeeds and unwholesome acts of envy have been overcome, relinquished, and exhausted.
從此命終，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔。有微善業得生人中，墮於邊地如旃陀羅蠻夷之屬，噉食人肉。餘業因緣，故受斯報。
2. 1335 “Once they thus escape the world of starving spirits, they will continue to roam through cyclic existence in accordance with and in adherence to their various causal actions. If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, certain positive acts should bring them a birth with the general lot in life of a human, they will become common meat-eating butchers or meat cleavers.
14.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀食香烟諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生為嫉妬心惡貪所覆，商賈賣香，見人買香，速須供養，不以好香與彼買者，乃以劣香，價不酬直；心無淨信，謂無惡報，不識諸佛真實福田。如是惡人身壞命終生食香烟夜叉鬼中。
2. 1336 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive the lives of the starving spirits that feed on incense. Inquiring into what type of karmic action may cause one to be born among them, he will apply knowledge derived from hearing and thus perceive how some people, who are possessed of stinginess and ignorant about karmic effects, think that the Buddha is not a field of merit. Thus, without recognizing the Buddha as a field of merit, they save their best incense and instead bring one that is inferior. They do so since they have no inspiration or faith in the Buddha and yet hope to nonetheless experience some good karmic consequences. Thus, they offer their incense in public, thinking that this act will create desirable effects for them. However, when they later separate from their bodies, they will fall into the lower realms and become yakṣas that feed on incense.
而有神通，身著香鬘，塗香末香，妓樂自娛。或生神廟四交巷中，寺舍林間遊戲之處，重閣樓櫓皆遍遊行，世間愚人恭敬禮拜，燒沈水等種種諸香而供養之。
They will possess magical powers and delight in flower garlands, powders, ointments, incense, and music. They will dwell at sites that support starving spirits, such as road forks, crossings, highways, streets, temples, gardens, [F.296.b] parks, homes, castles, or housetops, where they become intoxicated by black agarwood incense. All the people will pay homage to them.
以前世時，商賈賣香令人供養勝上福田，非心田故。若於佛法僧中行少布施，得大果報，譬如尼拘陀樹其子甚小，種之良地，成樹甚大，枝條四布。若於佛法僧福田之中行布施者，得大果報亦復如是。
2. 1337 “That this happens is not due to their mind or the substance itself, but due to the excellence of the field. Even small offerings made to the Buddha, Dharma, and Saṅgha will yield great effects. As an analogy, planting the tiny, fine seed of the banyan will yield a great tree with excellent branches and abundant leaves. Similarly, offerings made to the Buddha, Dharma, and Saṅgha will yield a vast field of qualities and powers.
福田力故，如是夜叉有神通力而得樂報。於鬼世界得脫苦已，從此命終，隨業流轉受於生死，人身難得，猶如海龜遇浮木孔。若生人中，生貧窮家，其身香氣而似香塗。以餘業故，受如斯報。
Thus, these starving spirits who have miraculous powers will enjoy their pleasures, but when their karmic actions are exhausted, they will leave the world of starving spirits. In accordance with their causal actions, they will then continue to roam through cyclic existence. If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, they should be born with the general lot in life of a human, they will invariably be born in a poverty-stricken family. They will constantly put on flower garlands, powders, and ointments, and their bodies will emit a pleasant fragrance.
15.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於疾行諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生貪嫉覆心，或為沙門，破所受戒而被法服，自遊聚落，諂誑求財，言為病者隨病供給，竟不施與便自食之；為乞求故，嚴飾衣服，遍諸城邑廣求所須，不施病者。以是因緣，身壞命終墮於惡道，生阿毘遮羅餓鬼之中(阿毘遮羅魏義言疾行)。
2. 1338 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive the starving spirits of savage conduct. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some bad people overcome by stinginess pretend to be monks while their discipline is corrupted. Thus, they may talk about other monks, asking potential sponsors to provide medical supplies and other provisions to such and such a mendicant who has been struck by terrible misfortune. Yet when they then obtain the requested supplies, they will deceitfully use them themselves. In this way they may travel from place to place, using various tricks to hoodwink benefactors. When they later separate from their bodies, they will [F.297.a] fall into the lower realms and be born among the starving spirits of savage conduct.
受鬼身已，於不淨處噉食不淨，常患飢渴，自燒其身。若有眾生行不淨者，如是餓鬼則多惱之，自現其身，為作怖畏，而求人便，或示惡夢令其恐怖；遊行塚間，樂近死屍；其身火燃，烟焰俱起。
2. 1339 “Such beings eat filth and dirt and are constantly tormented by hunger and thirst. Yet they show contempt for dirty people and humiliate them. When they see the opportunity, they cause people to have terrifying dreams. Their bodies and body hairs are all ablaze and they take pleasure in the destruction of things.
若見世間疫病流行死亡者眾，心則喜悅。若有惡呪，喚之即來，能為眾生作不饒益；其行迅疾，一念能至百千由旬，是故名為疾行餓鬼。
With the help of fierce spells, others can employ these spirits to do harm, and in an instant they can be summoned from a distance of a hundred thousand leagues.
凡世愚人所共供養，咸皆號之以為大力神通夜叉。如是種種為人殃禍，令人怖畏。乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦。若生人中，生呪師家，屬諸鬼神，守鬼神廟。以餘業故，受如斯報。
2. 1340 “These starving spirits of savage conduct are also called yakṣas. Common people may think of them as powerful yakṣas who have great magic and they therefore bring offerings to them. Thus, for the duration of their lives they will harm and hurt people in numerous ways. When in the end they die, they will continue to roam through cyclic existence, experiencing the karmic consequences of their causal actions. In the unlikely event that they should be born with the general lot in life of a human, they will become people who offer food to horrifying spirits and yakṣinis.
16.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於伺便諸餓鬼等常求人短，以何業故而生其中？彼以聞慧知：此眾生貪嫉覆心，誣抂眾生而取財物，或作鬪諍恐怖逼人，侵他財物。
2. 1341 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive the world of malevolent starving spirits, who are inclined to cause destruction. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some people who are overcome by envy and stinginess steal the wealth of others through trickery, deceit, and falsity.
於村落城邑劫奪他物，常求人便，欲行劫盜。不行布施、不修福業、不親良友，常懷嫉妬，貪奪他財，見他財物心懷惡毒，知識善友、兄弟親族常懷憎嫉，眾人見之咸共指之為弊惡人。是人身壞墮於惡道受蚩陀羅餓鬼之身(蚩陀羅魏言孔穴，義云伺便)。
In towns, cities, and markets, such beings engage in devious deceptions, harming others while refraining from any generous and meritorious acts, and having no regard for the learned. While constantly oppressed by stinginess, they covet the fine conditions of others [F.297.b] and seek to steal from them. Thus, it is obvious to everyone that they are in discord with all their friends, companions, and relatives, and that they harbor animosity toward the entire populace. When such people later separate from their bodies, they will fall into the lower realms and be born among the malevolent starving spirits.
遍身毛孔，自然火焰焚燒其身，如甄叔迦樹花盛之時(此樹花赤如火聚色，故以喻之)，為飢渴火常燒其身，呻[口*睪]悲叫，奔突而走，求索飲食，欲以自濟。
2. 1342 “The bodies and body hairs of these beings are all ablaze and they are constantly tormented by hunger and thirst. With bodies resembling the kiṃśuka tree, they scramble about, crying and lamenting, ‘Where might there be some water? Where might I find some morsel to eat?’
世有愚人逆塔而行，若見天廟順行恭敬；如是之人，此鬼得便，入人身中，食人氣力。
At times they may chance upon a weak-minded human who does not circumambulate memorials and has been abandoned by his guardian deity. Since the guardian deity has left that person, the starving spirit finds an opportunity to inflict harm, and thus takes possession of the person in order to live off his or her life force.
若復有人近房欲穢，是鬼得便入其身中，食人氣力以自活命，自餘一切悉不得食。乃至惡業不盡不壞不朽，故不得脫；業盡得脫。
Likewise, such spirits may also chance upon women who are so unclean and filthy, or so soiled from filthy meal leftovers, that even the gods will shun them until the filth is washed off. The starving spirits may then obtain vital sustenance from such women, who thus protect and shelter them. In such ways these starving spirits will live on until finally their negative acts have been overcome, relinquished, and exhausted.
從此命終，隨業流轉受生死苦。若生人中，多遭眾難——王難水難、火難賊難、飢儉之難——常生貧窮下賤之處，多諸病苦，身體尫羸。以餘業故，受如斯報。
2. 1343 “When they later escape the world of starving spirits, they will continue to roam through cyclic existence in accordance with their causal actions. If they should be born with the general lot in life of a human, they will experience calamities caused by the authorities, water, robbers and thieves, fire, or the wilderness, and they will always be poor and sickly.
17.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於地下黑闇之處諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生愚癡造惡，貪嫉覆心，抂法求財，繫縛於人置闇牢中，令其黑闇目無所見，互相呼聲，音常哀酸，在於獄縛受大憂苦，無人救護。如是惡人身壞命終墮黑闇處生餓鬼中。
2. 1344 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive that the world of starving spirits includes what are called the subterranean starving spirits. [F.298.a] Inquiring into what type of karmic action may cause one to be born in that state, he will apply knowledge derived from hearing and thus perceive how certain cruel people overcome by stinginess incarcerate other beings in a dug-out pit so dark that the prisoners cannot even see each other, thus leaving them crying and wailing as they suffer miserably without any protector. When these cruel people who imprison others in this way later separate from their bodies, they will fall into the lower realms and take birth within the pitch-black darkness of the subterranean starving spirits.
在於地下黑闇之處，有大惡蛇遍滿其中，受身長大長二十里，風寒噤戰，飢渴燒身，頭髮蓬亂，身體羸瘦，打棒其身皆悉破壞，行大嶮難黑闇之處，受大劇苦惆慞奔走，唯獨無侶，猛風勁切猶如刀割。以惡業故，求死不得，乃至惡業不盡不壞不朽，故不得脫；業盡得脫。
The bodies of these beings are three leagues tall. While vicious snakes crawl all over them, they are subjected to cold and excruciating winds. In such bodies, covered in hair, they suffer the torments of hunger and thirst. Enveloped in their own hair, they cry in misery, undergoing numerous pains in unbearable isolation. Without any friend or companion they roam alone, driven by razor-sharp winds and experiencing intense and unbearable suffering until finally their negative acts have been overcome, relinquished, and exhausted.
從此命終，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔。若生人中，多處深山幽嶮海側，不見日月，生此國土，其目盲冥無所見了，貧窮下賤，乞求自活。以餘業故，受如斯報。
2. 1345 “Once they escape such an existence, they will continue to roam through cyclic existence in accordance with their causal deeds. If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, they should be born with the general lot in life of a human, they will live in isolated mountain ranges, on mountainous islands in the sea, and in places with neither sun nor moon. They will depend on others to stay alive and remain in poverty.
18.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，見有餓鬼名曰神通大力光明，以何業故而生其中？彼以聞慧知：此眾生妄語誑人，貪嫉破壞，偷盜他財，誑人取物，或恃勢力強奪人財。
2. 1346 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive how the world of starving spirits includes what are called the starving spirits of great magical powers, who are endowed with vast magical abilities. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing [F.298.b] and thus perceive how some people, who are overcome by stinginess, deceitfully or forcefully procure the wealth of others without any intention to give anything away.
賜諸惡友，不施福田，不淨布施。為求恩故、為求救故、為節會故、為急難故、為親附故、為如是等，是為不淨施。是人身壞命終之後，生於大力神通鬼中。
To recipients who are not excellent they will, however, give thorn-like gifts in order to compete, paralyze, conceal, profit, in debt, retain, or create expectation. Thus, their gifts will be like thorns. When they later separate from their bodies, they will fall into the lower realms and be born among starving spirits that have great power.
受鬼身已，多有無量苦惱餓鬼圍遶左右，在於深山或處海渚，生處其中，神力自在。唯此一鬼受第一樂，自餘眷屬身如燒林，飢渴火逼皆共瞻視，是受樂鬼，不淨施報。
2. 1347 “Born with the body of a starving spirit, they must endure the constant physical torments of hunger and thirst. In a distant wilderness, in a desolate mountain range, or on a remote island, they will become a starving spirit that has great magical power. Once born in such a way they will think, ‘I alone shall be happy. Let the bodies of everyone else become just like scorched pine trees, tormented by hunger and thirst. Surrounded by beings in physical torment, who look at me with desperate eyes, I alone shall be perfectly happy. Only I shall enjoy the results of my evil gifts!’
業盡得脫。從此命終，隨業流轉受諸生死，人身難得，猶如海龜遇浮木孔。若得為人，於飢饉世統領國土或為大臣。以餘業故，受如斯報。
2. 1348 “Thus, engulfed and surrounded by intense suffering, these beings will live on until their negative acts have been overcome, relinquished, and exhausted. Once free from that existence, they will continue to experience the consequences of their actions, and so take birth in various worlds within cyclic existence. If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, they should be born with the general lot in life of a human, they will become the king or chieftain of a land that suffers from famine.
19.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀夜熾燃諸餓鬼等，火從身出，呻[口*睪]悲叫，奔突而走至諸城邑村落、人間山林住處，身如火聚，飢渴火燃。
2. 1349 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive how the world of starving spirits includes what are called the starving spirits that light up at night. Crying, these spirits roam the outskirts of villages, towns, and markets, and wander through the mountains. Their bodies are like burned trees, tormented by hunger and thirst. [F.299.a]
以何業故而生其中？彼以聞慧知：此眾生貪嫉覆心，破壞他人，妄語誑人，抂奪人財，破人城郭，殺害人民，令他眷屬宗親散壞。
Inquiring into what type of karmic action may cause one to be born in that way, the monk will apply knowledge derived from hearing and thus perceive how some people who are overcome by envy hurt others through trickery and deception. Thus, they may ruin countries, destroy districts, kill people, and destroy friends, companions, and relatives.
抄掠得財，持奉王者大臣豪貴，得王勢力；王善其能，稱歎讚美，轉增兇暴，如上所說。如是惡人身壞命終墮闍婆隸餓鬼之中(闍婆隷魏言熾燃)。
In the wake of such destruction, these evildoers may then make offerings to kings or ministers, and so obtain further permission to continue their destruction of the land. Lacking generosity, discipline, and learning, they will harbor anger toward the wise and seek to harm them. When such people later separate from their bodies, they will fall into the lower realms and take birth among the starving spirits that light up at night.
以前世時夜行劫奪，繫縛於人，加諸楚毒，以是因緣，夜則遍身熾燃火起。以前世時繫縛於人，[口*睪]哭叫喚，以是因緣，熾火燃身悲聲大叫。惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫。
Just as they previously imprisoned and tortured people at night, they will now, in accordance with their vicious causal actions, be ablaze during the night. Previously, they let their prisoners cry, wail, and lament, and now their bodies will be aflame during the night. Until their causal negative acts have been overcome, relinquished, and exhausted, they will continue to experience the consequences of their actions.
從此命終，隨業流轉，人身難得，如海中龜值浮木孔。若得人身，常為他人之所破壞，設有財物，多為王賊侵陵劫奪；若登高危或昇林樹，顛墜傷身。以餘業故，受如是報。
2. 1350 “When they finally escape the realm of starving spirits, they will continue to roam through cyclic existence in accordance with, and in adherence to, their causal actions. If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, they should be born with the general lot in life of a human, they will be constantly hurt by others. Whatever wealth or possessions they may obtain, it will be seized by the royal court. They will also fall from treetops and suffer physical trauma.
20.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，見有餓鬼常求人便，伺求其短，殺害嬰兒，以何業故而生其中？彼以聞慧知：此眾生前世之時，為他惡人殺其嬰兒，心生大怒，即作願言：我當來世作夜叉身，報殺其子。』如是惡人身壞命終，墮於惡道，受蚩陀羅餓鬼之身(蚩陀羅魏言伺便鬼)。
2. 1351 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive that the world of starving spirits includes [F.299.b] the starving spirits called those waiting to snatch human babies. They lurk around, trying to catch newborn babies. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how in a previous life some people have witnessed others killing their babies. Enraged at the male or female perpetrators, they have thought, ‘Let me become a yakṣa and I shall kill their children!’ When they later separate from their bodies, they fall into the lower realms and are born among the starving spirits that wait to snatch human babies.
常念怨家，瞋恚含毒，求諸婦女產生之處，伺嬰兒便而斷其命。此鬼勢力神通自在，若聞血氣於須臾頃能行至於百千由旬。若婦人產，以微細身而求其便，以瞋恚心常求其便，處處追逐欲殺嬰兒，求其害便。
2. 1352 “Such beings will continuously nurture their anger, and so tell themselves that when a certain woman gives birth to a child, they must find a way to steal that baby. They are born swift and can cover a hundred thousand leagues in an instant once they smell blood. When the targeted woman gives birth, these beings, with their malicious grudge and wish to harm, will mutate and grow smaller.
如是餓鬼遍一切處求小兒便，覓其因緣。若母犯過，育養失法，得其子便。若不淨穢污，為鬼得便，闚視窓牖，或復門中大小便處、不淨水邊，呪中求短，求彼所忌。若見影像，若衣不淨、若火若水、若地若刀、若求喜慶、若臨高巖、若上高閣、上下求便。
They will then continuously be on the lookout for any suitable opportunity, ground, weak point, basis, cause, misdeed, conduct, misfortune, open window, open door, entrance point, unclean water, spell, incantation, adversity, shadow, implement, ember pit, earthen pit, wound, 185 fireplace, precipice, or abyss.
如是種種常求其便，怨怒之心常不捨離，如上所說。若得其便，能害嬰兒；若不得便，至於十歲，種種求便猶殺不捨。如是不善，自纏其心，飢渴燒身，不能殺害。
With an enormous grudge in their hearts, these starving spirits will thus search for the right opportunity and, once they find it, they will snatch the newborn baby from its home. They keep trying until the occasion is right, and so they may even linger around for ten years until they finally succeed in stealing the child. [F.300.a] With grudging hearts, they remain engaged in evil and thus engage in unvirtuous actions while also suffering from the physical torments of hunger and thirst.
若得其便，則斷其命。若此小兒有強善業、或為善神之所擁護，不能殺害，彼鬼瞋心。
2. 1353 “If they get the chance to steal a baby, they will do so and kill it. If for karmic reasons, or due to preventive measures, they fail to steal any baby, they will at last die while still harboring the grudge in their hearts.
從此命終，隨業流轉受生死苦，人身難得，猶如海龜值浮木孔。若生人中，宿業瞋習，怨結所縛，無緣之處悉如怨家，種種方便求他短闕。以餘業故，受如是報。
They will then continue to roam through cyclic existence in accordance with their causal actions. If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, they should be born with the general lot in life of a human, they shall, due to their previously described grudge that arose due to their altercation with an enemy, 186 haphazardly encounter mortal enemies that are in possession of sundry violent implements.
