本篇內容是一位名叫安巴薩迦羅的鬼(夜叉)，他見到了他在世的親友因偷竊而觸犯當時的法令，被國家處以極刑。

       有一些具有福報與威勢的鬼擁有超強的神通，他們能預見未來，這個鬼預見了他的親友受到極刑後，如果死亡，將直接墜入地獄。於是，他顯靈向當時的國王離車王求情，讓他的親友免於死罪。並對國王解釋他的親友將可因此免於地獄的重惡報，但卻無法免除未來他投生在人間時的惡報(例如貧窮或財物因失火、大水、被詐騙、遭竊等而失去)

       離車王本來是一個不信佛法的國王，並且不尊重僧伽，卻因親眼目睹這個鬼的顯靈及對他說的話而生信，於是開始轉性了，他供養阿羅漢並以此功德迴向給這個鬼，同時皈依三寶及受五戒，成為一名虔誠的在家佛弟子。

       這是一篇相當有趣的經文，請大家珍惜。 願大家正見增長，福慧綿長。

選譯自南傳巴利英譯《小部·大品·餓鬼事》

U Htin Fatt (B.A)英譯

喬正一 中譯於2014/2/9

On seeing that peta in the outskirts of the city, King Ambasakkara of Licchavi (ruling) in Vesali in the Kingdom of Vajji, asked the meaning of the words uttered by the former.

統治跋耆國毘舍離城的離車王，有一次在城外撞見了一個名叫安巴薩迦羅的鬼，於是他開始跟這個鬼展開了以下的對話:

This man, (replied the peta), who has been implied knows no sleep nor rest, unable to move backward or forward, nor to enjoy the pleasures of eating, hard food or soft, or of clothing himself.

Although compassionate, his erstwhile relatives, his familiar acquaintances and his affectionate friends could not see him anymore. To all appearances he had been forsaken by all people.

He who loses life loses friends. When friends realize that he has been deprived of fortune, they desert him, (even in life).

Only when they can hope for advantage from him, would they keep him company. He whose fortune is in ascendancy has many friends.

Miserable is he, deprived of all fortunes, with body bloodstained and pierced by stakes. Life will expire with him, today or tomorrow, even as the dew on a blade of grass (disappears).

這個鬼說：「這名罪犯既不能睡覺也不能休息，他沒辦法前後移動身體，也吃不進軟或硬的食物，也無法自己穿衣。

他過去的親友雖然為他感到難過，但也沒辦法再見到他了。實際上，他已遭眾人遺棄。當他的朋友知道他的財富已被剝奪充公時，都離棄了他。這些人只有能從他身上得到好處時才會來跟他作朋友，只有當他有錢有勢的時候才會跟在他身邊。

如今他處境悲慘，被木槍刺穿身體，全身沾滿血污。他可能就在今天或者是明天喪命，他的性命就如同葉子上的朝露一般危脆易逝。」

And yet, Yakkha, (asked the King of Licchavi), why did you say: "My kin! Keep yourself alive! Life alone is better!" to

this man suffering misery with his body impaled with a stake

made of neem-wood?

離車王問：「夜叉啊，既然他飽受痛苦，那你為何還對他說:『我的至親啊，你要撐著點，好好活下去！因為活著要比死好？』」

O King of Licchavi! I remember him as a relative in my pervious existence. Seeing him, pity arose in me. May not this man who committed evil fall into niraya, the abode of punishment.

O King of Licchavi! When this man (accustomed to do evil) dies, he will be reborn in Ussadaniraya, the abode of punishment peopled by a multitude of evil-doers, horrible, extremely hot, severe and terrifying.

Miserable, severe and horrible, indeed, is niraya, the abode of punishment! Acute indeed, is the suffering in niraya to which this man is destined! This stake possesses more virtues than that niraya does.

If he hears my words he would feel that death is at hand and would (desire to) give up life. So I do not (want to) speak anything in his presence as it occurs to me that he should not die at this moment,(said the peta).

鬼說：「陛下啊！我記得他是我前生的親人。看見他如此，我實在於心不忍。我不希望他因此墜入地獄裡。

陛下！他死後將墜入十六個小地獄，那裡住著很多造惡的眾生，那裡非常的恐怖，非常的熱，既殘酷又嚇人。

比起地獄，木槍的刑罰要好得多了。

我現在說的這些話若讓他聽到，他可能會放棄自己的性命，所以我不願在他的面前再說甚麼。但我覺得他不應該在這個時候死去。」

Now that we have come to know all about this impaled person, let me ask you some other question. Let me do so with your permission. Be not angry with us, (said the king).

離車王說：「我現在明白了。可否允許我再問你其他的問題?希望你不會介意。」

From the very beginning I feel obliged to give you the permission. I have the least desire to answer the skeptics. But since you appear to be believing, ask me, regardless of my unwillingness or otherwise. I shall answer you to best of

my ability, (said the peta).

鬼說：「我和你有約在先，然而我很不願回答那些懷疑論者的問題。但你看起來還算是會相信我的話，既然這樣，你儘管問吧，我知無不言。」

I can believe all when I see all with my own eyes. But if I fail to be taken in by all what I see for myself, would you,Yakkha, be putting me under restraining? (Thus asked the King of Licchavi).

離車王說：「我能相信我親眼目睹的一切，但對於我沒辦法用雙眼目睹的事物，夜叉啊，您可否讓我解除疑惑？」

Be true to your words, King of Licchavi! I shall relate to you all what I know whether you have heard it or no (before). Have faith in my words since you really desire to hear them without the least ill intent, (said the peta).

鬼說：「陛下，就依您所言吧。我定當知無不言，言無不盡。不論你有沒有聽過，只要你真的有誠意要聽，就請相信我說的話。」

To the impaled person you went riding on a white horse duly adorned. It is a wonderful horse, beautiful to look at. What is the kamma-action that brings about this result? (Thus asked the King)

離車王問：「當你去探望那位受刑者時所騎乘的那匹白色的駿馬，看起來真是俊美無畴，究竟是甚麼樣的業力帶給你這樣的果報？」

A muddy pool there was in the road in the middle of the town of Vesali. Inspired by faith (in doing merit) I took the white skull of an ox and laid it across the pool. Walking on this skull-bridge, myself and others could cross

over the muddy pool. As a result of that kamma-action, I obtained this mode of conveyance, the horse, wonderful and beautiful to look at, (said the peta).

鬼說:「在毗舍離城中有一條路，路上有一處泥窪。當時我憑著造善業的信心，我拿著一堆白色的牛骨，將其置於泥窪之上，好讓我自己及其他人都能經由牛骨骸所搭建的橋越過泥窪。就是因著這份善業力，使我獲得外觀如此俊美的駿馬當作我的交通工具。”

Your beauty radiates in all directions while the fragrance (of your body) pervades throughout the environs. You have acquired the supernatural power of a yakkha. But you go naked. What is the kamma-action that gives you this result?(Thus asked the King).

離車王問：「由你的美貌所散射出來的光輝照耀十方，你的體香也彌漫遍處。你是一名具大神通的夜叉，但你卻赤身裸體，這是什麼樣的業力造成的?」

O King of Licchavi! My mind is always rendered clear by faith (in the dhamma), being free from rancour. With gentle and mild speech I approach the people. This beauty, always radiant and divine, is the result of that kamma-action.

O King of Licchavi! With faith in my heart I speak for those, renowned and praiseworthy for their firm establishment in the dhamma. This divine fragrance is the result of that kamma-action.

In playfulness, without any ill intent, I snatched away (their) clothing lying on the high ground and hid them while friends were bathing in the bathing place. Hence I now go naked and lead a life of destitution, (said the peta).

鬼回答:「

陛下！我生前對『法』有清淨的信心，不懷怨恨。我對人總是謙和有禮，因此我獲得光照十方的美貌。

陛下！我對『法』有信心，我為那些有名和受人尊重的人士說法，為他們建立對『法』堅定的信心，因此善業獲得如天人一般的體香。

但有一次，我的朋友們在洗澡，當時我並無惡意，只是在跟他們開玩笑，把他們的衣物放置在高處並藏起來。就因為這樣，落得今日無衣可遮體的下場。」

When one does evil just for the sake of amusement, this is the kamma-result. What can be said of the kamma-result of him who commits evil seriously with no intention to amuse himself? (Thus asked the King of Licchavi).

離車王問：「不過是開個小玩笑就得到這樣的果報，遊戲造惡尚且得這樣的果報，那如果心懷惡意的話，下場又將如何呢？」

Those who bear ill-will and commits depravities in words or deeds are undoubtedly destined to niraya, the abode of punishment, on the dissolution of their bodies after death. But those inclined to a happy destination enjoy giving alms with a propensity to serve others; and they decidedly go to that happy destination on the dissolution of their bodies

after death, (said the peta).

鬼回答：「若有人心懷惡意，並透過身、口去作壞事的人，死後必將墜入地獄裡。但那些傾向善趣去的人，喜歡對他人布施，他們死亡後肯定往生到善趣。」

You have revealed to me the categories of good and bad results of good and bad actions. But how can I believe in the truth of good and bad kamma-results? On what evidence shall I base my belief in them? (So asked the King

of Licchavi).

離車王問說：「您已向我揭示了善惡業力相應的果報。但我該怎樣才能相信業力的真實性？我該憑什麼證據來相信呢？」

O King of Licchavi! I have revealed to you the categories of good and bad results of good and bad actions. Seeing and hearing (the nature of) good and bad kamma-results, have faith in their existence. In the absence of good and bad kamma-actions, how can there be any good or bad destinations?

O King of Licchavi! If, in this world, there exist no good or bad kamma-action done by beings, there can be no beings in this world destined to happy or miserable abodes, nor can there be those who are inferior or superior.

But in this world there are beings who commit good or evil for one reason or another. Therefore, there are, in this world, beings destined to happy or miserable abodes just as there are those inferior or superior.

Now it has been said that there exist both good and bad kamma-results conducive respectively to the enjoyment of happiness or to the affliction of suffering. He who gets the fruit of happiness go to the abode of devas to enjoy it; but the foolish, not realizing the nature of both action and the result of action, gets cooked in niraya, the abode of punishment.”

O King of Licchavi! I am deficient in past kamma actions that can give the fruits of clothing, shelter, food and drinks. And I have none who give alms (to samanas and brahmanas) dedicated to me. Therefore do I go naked, leading a life of misery, (said the peta).

鬼回答：「陛下！既然您已看見過、也聽聞過了善、惡業及其果報，您就該對其真實性產生信心。如果它們不存在，那又是甚麼東西讓眾生往生至善趣或惡趣？

陛下！在這個世上，若眾生所造的善、惡業不存在，又如何有貴賤之分？在這世上，正是因為有各種的善、惡業，所以眾生才會往生到善趣或惡趣，亦有貴賤之分。

陛下！我已對您揭示了導致快樂及痛苦的善惡業，作善業得樂果，來生將重生於天界享受快樂；但愚癡的人，不知業力果報的真理，死後將墜入地獄裡承受煎熬。

陛下！我因為過去的惡業，使我今日得不到衣服、遮避之處所和飲食，因為沒有人將他們對沙門、婆羅門行布施的功德迴向給我，所以我現在過著裸體的生活。」

ls there, Yakkha, any cause by which you can get clothes? If there is any, tell me, and I shall listen to (your) account that bears credence, (said the King).

離車王問：「夜叉啊，那麼有什麼方法可以讓你得到衣服？如果有辦法，請告訴我，我來幫助你。」

In this city of Vesali there is a bhikkhu by the name of Kappitaka. He practises jhana, possesses morality, deserves to be respected, attains deliverance from defilements, controls his senses and keeps himself in restraint (in accordance with the precepts). He has found peace having realized the right view regarding the fruition of the Path of an arahat. He is gentle, versed in all dhammas, well-speaking, goodfeatured, having learnt scriptures by heart, impartial in speech, like unto a field of merit, dwelling in loving-kindness that transcends all defilements and deserving of noble gifts (made by men and devas). He is peaceful (with the exhaustion of defilements), unclouded by wrong views, free from suffering, having extinguished craving, delivered from rebirths, with the stake of lust extracted, with no pride of ego, not given to crookedness, having discarded the substrata of being (such as defilements and mental formations), having reached the end of evil conditions (of craving, pride and wrong views) and having gained the three knowledges, radiant in the light of transcendental wisdom. Remaining inconspicuous (for lack of ambitions for celebrity), it is not easy for people to appreciate his virtues

(of morality, concentration and knowledge). Among the citizens of Vajji, he is known as a muni, sage, while devas recognize him as the bhikkhu who is devoid of desire, possessing the wholesome dhammas (of morality) and

roaming about in the world of sentient beings. If you give alms of one or two pairs of robes to that Kappitaka Thera in dedication to my welfare, and if he accepts the gift, you may see me clothed, (said the peta).

鬼回答：「在離城中有一位比丘，名叫伽比他迦。他修習禪定，具備戒行，值得崇敬，他已解脫煩惱，守護根門，嚴持戒律，其心已達涅槃之境。他已證得阿羅漢道果的解脫知見。他謙和溫順，通曉諸法，辯才無礙，相貌端正，熟記經典，言辭中肯，他是福田，慈悲為懷，已熄滅各種煩惱，值得人天最慇勤的供養。他平靜安詳，煩惱已斷，不被邪見所蒙蔽，已脫離苦，熄滅執染，不再輪迴，除去貪欲，沒有我慢，盡除了各種惡習（執染，我慢，邪見），並證得了三明的知識，散發著殊勝智慧的光芒。

但因他平時很低調(因為他對於名聞利養已無貪欲)，所以人們不懂得珍惜尊重他在戒行、禪定、與智慧上的德行。

跋耆國的人民視他為摩尼、聖人，而天人則視他為已斷除了一切的貪欲、具足清淨的戒法、遊方於眾生中的一名比丘。

如果你能供養給他一套或兩套僧衣，當他接受時，你就把這份功德迴向給我，這樣你就可以看到我有衣服穿了。」

That Kappitaka Thera might be able to dispel my doubt and take out the stake of wrong views (I entertain). Where is the samana living, and how can we go to see him? (that asked the King).

離車王問：「那位長老可能可以消除我的疑惑，拔除我的邪見。請問這位沙門現住在何處？我該怎樣找得到他？」

By virtue of his residence in Kapinaccana surrounded by a multitude of devas, he is rightly known as Kappitaka, who preaches with diligence the dhamma, the property of his teacher, the Buddha, (said the peta).

鬼回答：「他住在猿遊境，因為他的修為與德行，有眾多護法神圍繞守護他，他很努力地在弘法。」

Now I shall go and do as you say, I shall offer alms of a pair of robes to Kappitaka. He might accept it. I want to see you duly clothed, (said the king).

離車王說：「我現在就照你的話去做，去佈施一套僧衣給他，他應該會接受才對，我要看見你穿上衣服。」

I implore you, King of Licchavi! Go not to him at the wrong moment. It is not in the nature of things that a king like you should approach him at the wrong moment. Go to him only in the morning and meet him sitting in solitude, (said the peta).

鬼提醒說：「陛下！我懇求您，不要在不適當的時間去找他。身為一位君王，這樣很不應該。你應當在早上他獨自禪坐時去見他才對。」

 Saying, " Very well," the king of Licchavi returned to his own country, accompanied by his retinue. When he arrived at Vesali, he rested in his own palace.

離車王說了聲"善哉”後，就在隨扈的陪伴下回到自己的國家去。他回到毘舍離城後，走進自家的皇宮休息。

At the end of that day, on the morrow after, having attended to his domestic chores, taken the bath and had drinking water, he ordered at the opportune moment his servants to choose eight pairs of robes from the chest.

到了隔天，在適當的時候，他處理妥事務，沐浴，飲水後，他吩咐僕人在衣櫃裡挑選出八套衣袍。

As that King of Licchavi came to the place, he found the samana, endowed with peace of mind having brought defilements to cessation, return from his round of alms and sit at the root of a tree.

當離車王來到這個地方後，他見到一位已斷絕煩惱而內心清淨的沙門托缽歸來，然後禪坐於樹蔭下。

Then he approached the bhikkhu and asked about the latter’s health and well-being saying, "Venerable Sir! I am the King of Licchavi of Vesali and known by all men as Ambasakkara, King of Licchavi. "Venerable Sir! Kindly accept my gift of eight pairs of robes which I now offer you in alms. I have come here for that purpose. May the Venerable bhikkhu be kind enough to make me rejoice in this."

於是，離車王趨前向他問好。「尊者，我是毗舍離的離車王，大家都認識我，我叫作安巴薩迦羅。」、「尊者，請接受我八套衣袍的供養，這是我來此的目的。希望尊者慈悲，讓我因此佈施而得到喜悅。」

Samana and brahmanas give a wide berth to your palace. Bowls are usually broken in your house; and monks outer garments get torn. Besides, bhikkhu meet their fall headforemost (on being struck) by your feet which is verily like unto an axe. Samanas who renounce the world are being thus victimized by your actions. You have never given even that quantity of oil that drips from a blade of grass. You have never shown the way to one who gets lost. You even deprive a blind man of his walking stick. You have been miserly and wicked. What advantage do you expect from you giving alms together with us? (Thus asked the bhikkhu).

「諸沙門與婆羅門都避開你的皇宮，你經常在你的皇宮裡打破僧缽，撕毀僧人的外衣。還有，你用斧頭般的腳把他們踢跌在地。你如此傷害出家修行的沙門，也不曾施捨過如葉片上滴下來般少量的油，也不曾為迷路者指引正路，你甚至還把盲人的路杖給奪走。你為人如此吝嗇缺德，你還希望能從布施中獲得甚麼樣的功德利益？」比丘問。

Venerable Sir! I admit all what you have imputed to me. I victimize samanas and brahmanas in jest. I have no evil intent. But, Venerable Sir, his playfulness itself is my evil action.

Venerable Sir! The yakkha, having brought about evil with his playfulness, became afflicted with the misery of inadequate prosperity. In the flowers of youth, he had only nakedness for his portion. What can be more miserable for him than that nakedness?

Having seen him, I became remorseful, and because of that reason I make this gift of alms. Be kind enough to accept the eight pairs of robes, May (the merits accruing from) this alms-giving take their effect on the yakkha! (Thus said the King).

「尊者，我承認所有你對我的指責。我對沙門與婆羅門的惡行都只是惡作劇而已，並無惡意。但這樣的作弄嬉戲確實是我的惡行。尊者！那位夜叉 只不過因好玩造惡而受到貧乏之苦。他如此年輕卻落得無衣可穿的下場。對他而言，還有什麼比他更不幸呢？我看見他這樣，深感後悔，也因此而作佈施。希望尊者慈悲，接受這八件衣袍。願這項布施的功德帶給那位夜叉 立即的效果。」國王說。

The virtues of alms-giving are praised in many ways (by the Buddha and others like him). May (benefits) remain unexhausted with you who give! I accept the eight pairs of robes. May the result of this noble alms-giving reach the yakkha! (Thus said the bhikkhu).

「行布施的功德為諸佛所讚歎，願你行布施所得的利益無量，我接受這八件衣袍，願這項布施的功德迴向給那位夜叉。」比丘慈悲接受供養並祝願迴向。

Then the King of Licchavi washed (his hands, feet and mouth) and offered the eight pairs of robes to the bhikkhu who accepted them. Then they saw the yakkha clothed in robes. They saw him appearing beautiful in sandalwood paint, riding a thoroughbred, adorning himself in good robes that he wore, endowed with the great power of a yakkha and surrounded by attendants.

接著，離車王洗乾淨手、足、口，布施了八件衣袍，比丘也接受了。然後，他們便見到夜叉穿上了衣物。他們看到他身塗檀香木粉，駕著良馬，身穿華麗 的衣袍，憑著夜叉的神通與威勢，在隨從的陪伴下很莊嚴威儀地現身。

Having seen him, the King of Licchavi became glad, joyous and delighted and looked amiable. And, having seen for himself face to face the work of kamma (actions) that produces immediate results, he approached him and said:"Yakkha! I shall give alms to samanas and brahmanas. I have nothing which I would not give. You have been of immense help to me."

看見這樣的情景，離車王非常的歡喜。他因親眼目睹了業力的現報，趨前說：「夜叉啊！我要布施給沙門及婆羅門。我沒有什麼東西是不能布施的。你給了我極大的幫助!」

O King of Licchavi! Dedicating to my welfare, you have made gifts of robes in a way; and such giving is not futile. Let me, who is a deva, bear witness to this with you, who are a human being, (said the yakkha).

「離車王！您為了我替我做了衣袍的布施，而這份布施很有意義。身為天人的我，願為身為人類的你作證。」夜叉說。

You are, Yakkha, my refuge, my kin, my support and my friend, besides being a deva (Worthy of my reverence). I raised my hands in supplication. I desire to see you again, (said the King).

「夜叉，我的至親，我的支柱，我的朋友。作為一位天神，你值得我的崇敬。我謙卑地向您合掌致敬，我希望再見到你。」國王說。

O King of Licchavi! if you happen to be lacking in faith (in the dhamma) and miserly with a mind inclined to taking up wrong practices, you shall not be able to seen me. Even if you happen to see me, I shall not speak with you. If, however, you have respect for the dhamma, finding joy in alms-giving, willing to serve others and behaving like unto a well (that satisfies thirst) to samanas and brahmanas, you shall see me.

If, Your Majesty, I see you (in that condition), I shall speak with you. On account of the fact that we came to the impaled person, we have become witnesses. l am of opinion that the stake should be taken out from (the body of) this impaled person.

We testify for each other. If this man escapes impalement at this instant he would also escape punishment in niraya when he conducts himself with due regard to the dhamma, The kamma-action2 that ripens in the next life is rendered ineffective although other kamma-actions3 that are to ripen in successive lives thereafter would run their due course.

O King of Licchavi! At a suitable time, go to Kappitaka Thera, offer alms together with him, and, having approached him, ask him yourself verbally. He will give you the answer relating to the matter.

Approach him and ask him what you desire to know, but ask him not with ill intent. He will tell you all that he knows whether you have heard of it before or no, (said the peta).

「離車王啊！若你對佛法沒有信心，慳吝並傾向奉行邪道，那麼你將再也見不到我。即使見得我，我也不會再和你說話。反之，若你崇敬佛法，喜歡布施，行善助人，視沙門與婆羅門如可解渴的井，那麼你 就一定可見得到我。陛下，若是在這情形下見到你，我一定會跟你說話。

我們都是因為那位身受木槍刺穿身體的受刑者而成為見證者。

照我的看法，您應拔除刺在這個人身上的木槍。

我們彼此互相印證過，若他能逃過刺身之刑，他今後將因行善而得以逃過墮入地獄的懲罰。他下一世墜入地獄的業報將消失，但他之後的輪迴轉世,仍將依其他業力而受報。(例如此人在來生為人類時，將因今生的偷盜業而導致貧窮，或遇到財物遭竊、遭盜、被大火、大水所毀、被不肖子敗光、被惡政府強行徵收等.....惡報)

陛下！當您在適當的時候去親近伽比他迦長老，可以親口向他詢問這件事，他會給你解答。

快去親近比丘吧，向他探詢你想要知道的事，但不要心懷惡意。他將會告訴你他所知的一切，不論你是否有聽過。」

Thereupon that King of Licchavi made a secret pact with the yakkha, and, having place himself in the position of a witness, wended his way to the assembly of the kings of Licchavi clan and addressed the gathering.

離車王因此與鬼立下了秘密的協議，做為一位君王的見證者，國王遂前往離車部落的首領集會中心，在議會上提出建言。

Friends! Harken to the one word that I am going to say. Grant me a boon: it will make for benefit. For twenty-eight nights has this man been impaled by (order of) the Kings of Licchavi clan who decided to mete out punishment to him for his barbarous crimes. That being so, he cannot be pronounced either alive or dead. So I shall have him released. I ask the permission of this assembly to let me carry out my desire, (said the King of Licchavi).

「朋友們！請聽我要說的話。請允許我一個懇求，這會為你們帶來利益。這名囚犯犯下了野蠻的罪案而遭受離車部落的首領們下令以木槍刺穿體身已有二十八日了。他遭受此酷刑，求生不得，求死不能。我將他釋放吧，我請求議會的允准。」國王說。

"O King Ambasakkara of Licchavi!. Set him or any other free this very instant. Who would protest you when you are dealing justice? You know your duty: and so, do it!" Thus did the assembly give its permission to the King of Licchavi to do as he desired.

「安巴薩迦羅，你都這麼說了，我們馬上就釋放此人。你行正義之事，又有誰會反對呢？你曉得什麼是你的職責，既然如此，就這麼辦吧。」於是，議會批准了離車王的請求。

(Then) that King Ambasakkara of Licchavi went to the place (where the man was impaled) and released him immediately. And saying, "My good fellow! Be not afraid! He caused physicians to attend (to his wounds).

離車王安巴薩迦羅走到這名受穿身之刑的囚犯前，馬上把他給釋放了。同時對他說：「我的朋友，不要害怕。」還給他請了醫生替他療傷。

Then, when it suited him, he approached Bhikkhu Kappitaka and offered alms together with the latter. For the sake of (hearing) the reasons to be revealed by the bhikkhu, he himself asked the question verbally.

For twenty-eight nights this man has been impaled by (order of) the kings of Licchavi clan who decided to mete out punishment for his barbarous crimes. That being so, he cannot be pronounced either alive or dead. I have now gone to that man and released him, Venerable Sir, (in compliance with) the advice of that yakkha. If there exists any reason by which he will not go down to niraya, the abode of punishment, what is that reason?

Venerable Sir! If there exists any reason, pray, tell us. We shall take your word for it if it is worthy of credence. Is it not, in this world, that kamma (action) becomes annulled? Or, is it that kamma (action) is destroyed? (Thus asked the King).

接著，在適當的時候，離車王參訪伽比他迦比丘，並供養他。離車王問道：「過去的二十八個天，這名囚犯因犯下野蠻的罪案而遭受離車部落的首領們下令以木槍刺穿身體。他遭受此酷刑，求生不得，求死不能。尊者，我照夜叉的指示，已經把這人給釋放了。若因此能讓此人不墮地獄，請問原因是什麼？尊者！我懇求你告訴我。對你的開示，我定當堅信。是否業力會變得無效？又或者，業力被 銷毀了？」

That man, who is vigilant in the practice of the dhamma, with respectfulness, day and night, may escape from going down to niraya, the abode of punishment. The kammaaction that ripens in the next life will be rendered ineffective although other kamma-actions that are to ripen in successive lives thereafter would run their due course.

「一人常懷恭敬之心並日夜精進修持佛法的人，可以逃得過墮入地獄。他下一世的地獄業報將消失，但他接下去之後的輪迴轉世仍將依其業力的成熟而受報。」比丘說。

Venerable Sir! I have known the result accruing to the man. Now, have compassion on me. If there exists means by which you, whose wisdom is as solid as the earth, can admonish and instruct me, pray, do so, using those means,(said the King).

離車王說：「尊者，我懂了。現在，請您慈悲。您的智慧如大地般堅實，請問，有什麼方法是你可指導及教示我的，我懇請你教我。」

O King of Licchavi! From today on, stand by the Buddha, the Dhamma and the Sangha as your refuge with a clear mind of faith (in them). In the same way be established in the observance of the five precepts without ever breaking them.

In this world, from this very moment, abstain from taking life, from taking what is not given, from taking intoxicants and from speaking falsehood. Be content with your ownwife. Take upon yourself this precept, noble, eightfold, blameless and conducive to happiness.

O King of Licchavi! Give robes, meals, medicines, beds, food, hard and soft, drinks, clothing and residences to samanas and brahmanas accomplished in righteousness and inspired by intense faith (in alms-giving).

Satisfy bhikkhus, endowed with morality and having dispelled lust and gained knowledge, with food and drinks.

If you do so, merits will multiply themselves forever.

If you are thus vigilant in the practice of the dhamma, with respectfulness, day and night, you will escape from niraya, the abode of punishment. The kamma-action that ripens in the next life will be rendered ineffective although other kamma actions that are to ripen in successive lives thereafter would run their due course, (said the bhikkhu in reply).

「陛下！您應以清淨的心念及信心，從今起皈依佛，皈依法，皈依僧。同樣的，您也得堅守五戒，不能破戒。

在這世上，從此刻起，不得殺生，不得不予取，不得飲酒及使用麻醉品，不得妄語，滿足於自己的妻子。

謹守這些戒律，聖潔、八正道分，無過失，能為您帶來喜樂。

陛下！您應對有德行的沙門與婆羅門, 以大信心布施僧衣，布施或軟的或硬的食物、飲品、藥物、寢具、衣服和住所。

盡一切力量去滿足戒行圓滿、離貪欲、已證智比丘的需要。

若你依此奉行，功德自然能長久倍增。

若你常懷恭敬之心，日夜精進修持佛法，便可逃得過墮入地獄的惡報，但你接下去之後的輪迴轉世仍將依其他業力的成熟而受報。(因為國王以前曾不善待沙門，惡有惡報，這份惡業雖因國王的改過向善而得以不用墜入地獄，但在他未來的輪迴中，若因緣成熟時，依然要受報。)」

From today on I stand by the Buddha, The Dhamma and the Sangha as my refuge with a clear mind of faith (in them). And I shall remain established in the observance of the five precepts without ever breaking them.

In this world I will abstain from taking life, from taking what is not given, from taking intoxicants and from speaking falsehood. I will be content with my wife. Furthermore I will take upon myself this precept, noble, eightfold, blameless and conducive to happiness.

I will give robes, meals, medicines, beds, food, hard and soft, drinks, clothing and residences, with intense faith (in alms-giving), to bhikkhus endowed with morality, having dispelled lust and gained knowledge. I tremble not. I shall take delight in being under the wing of the Buddha’s Teaching.

離車王發誓：「從今起，我以清淨的心念及信心，皈依佛，皈依法，皈依僧。同樣的，我也將堅守五戒，不破戒。在這世上，從此刻起，我戒止殺生，戒止不予取，戒止飲酒與使用麻醉品，戒止妄語。我滿足于自己的妻子。我謹守這戒律，聖潔、八正道分，無過失，能為我帶來喜樂。

我將以大信心布施僧衣、藥物、寢具、或軟的或硬的食物、飲品、衣服、住所等給戒行圓滿、離貪欲、已證智的比丘。我的信心將不動搖，我將在佛陀的教法庇蔭下獲得歡喜。」

King Ambasakkara of Licchavi was such that he became one among the disciples in Vesali (who took refuge in the Three Gems). With due respect he served the bhikkhus of the Order with faith and confidence and meekness.

The impaled person became free from sickness, unencumbered and happy and entered the Order. With the help of Bhikkhu Kappitaka both he and the King of Licchavi attained the fruition of the Path of a stream-winner.

Such is the advantage derived from associating with men of virtue in whom all defilements have been extinguished with the attainment of wisdom (both mundane and extramundane).

The impaled person entered the Path of the fruition of an arahat while the King of Licchavi entered the Path of the fruition of a stream-winner.

離車王後來成為了毗舍離城中皈依三寶的眾多弟子之一，他以大信心、忠誠、謙和地護持僧團。

而那位曾受木槍刺穿身體的囚犯，也從痛苦中解脫了，重獲自由，歡喜地加入了僧團。

因著伽比他迦比丘的幫助，這名囚犯與離車王皆證得了須陀洹初果。這就是親近已證得（出世與入世）智慧、熄滅煩惱、有德行的善知識的功德。(證初果的第一要件是親近善知識，第二是聽聞正法，第三是內正思惟，最後是法次法向)

那位受木槍刺穿身體的人後來證得了阿羅漢聖果，而離車王則證得了須陀洹初果。