T11n0311_大方廣三戒經
大正藏第 11 冊 No. 0311 大方廣三戒經
No. 311 [No. 310(1)]
大方廣三戒經卷上
北涼天竺三藏曇無讖譯
如是我聞：
一時佛住王舍城祇阇崛山，而是山王高峻廣博持眾雜谷，猶如大地生雜種華，緊那羅、乾闥婆眾常所游止，有種種諸眾：天龍、夜叉、羅剎、毗舍遮，止住其中；多種雜類，所謂：師子、虎犳、象馬、騏驎、熊羆、獐鹿、青牛、水牛、羖羝、獼猴，是等眾獸止住其中；有無量眾鳥，所謂：孔雀、鸚鵡、鸜鵒、命命、鴝𩿦、鳧雁、鴛鴦、鵝鴨、黑雁、山雞、鹖雞、烏雉、鳩鴿、雕鷲、雀、遮沙，如是眾鳥依止而住。是諸眾生以佛力故，不為貪慾、瞋、癡所惱，不相茹食，共相親愛如母如子。是時山王中，稠林郁茂，枝條無折，多眾雜樹：天木樹、畢利叉樹、馬耳樹、畢缽羅樹、緊柷加樹、呵梨勒樹、呵摩勒樹、毗醯勒樹、多羅樹、迦尼迦樹、庵婆羅樹、閻浮樹、木𦬔、蒲桃、桃杏、梨㮈、婆隆伽樹、胡桃、安石留、鎮頭迦樹、尼駒羅樹、松柏、豫樟、波奢樹、勛陸、栴檀、沉水、蘇合，是等諸樹無不備有。是山王中，水陸眾華悉皆具足，謂：阿提目多華、瞻婆華、波吒羅華、婆師華、須曼華、修乾陀華、由提迦華、迦膩
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）。這座山王高聳廣闊，容納著各種雜谷，猶如大地生長著各種花卉。緊那羅（Kiṃnara）、乾闥婆（Gandharva）等眾經常在此遊憩，還有各種各樣的眾生：天龍（Nāga）、夜叉（Yakṣa）、羅剎（Rākṣasa）、毗舍遮（Piśāca）等，都居住在這裡。還有多種雜類動物，如獅子、老虎、豹子、大象、馬、麒麟、熊、羆、獐、鹿、青牛、水牛、羖羊、獼猴等，都棲息於此。還有無數的鳥類，如孔雀、鸚鵡、鸜鵒、命命鳥、鴝鵒、野鴨、鴛鴦、鵝、鴨、黑雁、山雞、鹖雞、烏雉、鳩、鴿、雕、鷲、麻雀、遮沙鳥等，都依止在這裡。這些眾生因為佛陀的威神力，不受貪慾、嗔恚、愚癡的困擾，不互相殘食，彼此親愛如同母子。當時，山王中，樹林茂密，枝條沒有折斷，生長著各種雜樹：天木樹、畢利叉樹、馬耳樹、畢缽羅樹、緊柷加樹、呵梨勒樹、呵摩勒樹、毗醯勒樹、多羅樹、迦尼迦樹、庵婆羅樹、閻浮樹、木𦬔、蒲桃、桃、杏、梨、㮈、婆隆伽樹、胡桃、安石榴、鎮頭迦樹、尼駒羅樹、松樹、柏樹、豫樟、波奢樹、勛陸、栴檀、沉水、蘇合等，各種樹木應有盡有。這座山王中，水陸各種花卉都齊全，如阿提目多花、瞻婆花、波吒羅花、婆師花、須曼花、修乾陀花、由提迦花、迦膩花等。
【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha. This mountain king was high and vast, holding various kinds of grains, like the earth producing various flowers. The Kiṃnaras and Gandharvas often frequented this place, and there were various kinds of beings: Nāgas, Yakṣas, Rākṣasas, Piśācas, all dwelling there. There were also various kinds of animals, such as lions, tigers, leopards, elephants, horses, qilin, bears, brown bears, deer, blue oxen, water buffaloes, rams, and monkeys, all residing there. There were also countless birds, such as peacocks, parrots, mynas, jīvaṃjīvaka birds, wagtails, ducks, mandarin ducks, geese, black geese, pheasants, tragopans, black pheasants, doves, pigeons, eagles, vultures, sparrows, and cāṣa birds, all dwelling there. These beings, by the power of the Buddha, were not troubled by greed, anger, or ignorance, did not devour each other, and loved each other like mothers and children. At that time, in the mountain king, the forests were dense, the branches were not broken, and various kinds of trees grew: heavenly trees, bilva trees, horse-ear trees, pippala trees, kiṃśuka trees, haritaki trees, amalaki trees, vibhitaka trees, tāla trees, karnikara trees, mango trees, jambu trees, wood apples, grapes, peaches, apricots, pears, jujubes, palmyra trees, walnuts, pomegranates, tinduka trees, nicula trees, pines, cypresses, camphor trees, parisha trees, agalloch, sandalwood, aloeswood, and styrax, all kinds of trees were present. In this mountain king, all kinds of aquatic and terrestrial flowers were complete, such as atimukta flowers, champak flowers, trumpet flowers, bhadra flowers, jasmine flowers, fragrant flowers, yuthika flowers, and karnika flowers.
迦華、牛蕀、百葉、曼殊沙華，是等眾華遍佈其地，光飾山王。又有水華，青黃赤白雜色蓮華，皆悉具足。是山王中，常于夜半興起大云，天龍微云，降於八味細微香雨。一𤚲牛頃，此雨著潤祇阇崛山，后夜清明無諸雲翳，微風清涼悅適身心。是山王中所住眾生，及諸草木充潤光澤，猶如華鬘以水灑之，光色鮮凈遂倍增勝。祇阇崛山生柔軟草，色香味具，青縹右旋，眾雜妙色，如孔雀項，其香猶如婆師羅華，其觸猶如迦陵迦衣，其地柔軟，下足之時，足陷四指，舉足還復。是山王中多諸池流，清冷水滿，生諸蓮華，青黃赤白紅紫等色，大如車輪。若取華時，香氣普熏滿一由旬。是山王頂，出生大妙蓮華之座——無降伏寶青琉璃為莖，閻浮檀金為葉。堅黑栴檀為臺，馬瑙寶王以為其須，縱廣如海，百億阿修羅王常所執持，百億雜色寶王網以覆其上，百億龍王雨妙香雨，百億金翅鳥王口銜繒彩，百億緊那羅王歡喜瞻察，百億摩睺羅王而觀視之，百億乾闥婆王歌詠贊嘆，百億天王雨末香衣服雨、香華鬘幢幡蓋雨，百億梵王在上空中合掌而侍，百億凈居天眾合掌禮敬，百億轉輪人王七寶侍從來至其所，百億海王從大海出而敬禮之，百億大珠寶王以為照明，百億凈摩尼寶王以間錯之，百億遍悅寶王為華子實，百億光明德寶王以為
【現代漢語翻譯】 現代漢語譯本：迦華（一種花）、牛蕀（一種植物）、百葉（一種花）、曼殊沙華（一種花），這些花遍佈其地，光彩照耀著山王（指祇阇崛山）。還有水生的花，青、黃、赤、白等雜色蓮花，都非常齊全。這座山王中，經常在半夜興起大云，天龍和微云降下八種味道的細微香雨。在一𤚲牛（時間單位，約等於一小時）的時間裡，這雨滋潤著祇阇崛山，後半夜天空清明，沒有云彩遮蔽，微風清涼，使身心感到愉悅舒適。山王中所居住的眾生以及各種草木都充滿潤澤光彩，就像用清水灑過的花環一樣，光澤鮮艷，更加美好。祇阇崛山生長著柔軟的草，色、香、味俱全，青色、縹色右旋，各種美妙的顏色，像孔雀的脖子一樣，它的香味像婆師羅華（一種香花），它的觸感像迦陵迦衣（一種柔軟的布料），地面柔軟，腳踩下去時，會陷下四指深，抬起腳后又恢復原狀。這座山王中有很多池塘和溪流，清澈冰冷的水充滿其中，生長著各種蓮花，青、黃、赤、白、紅、紫等顏色，大如車輪。如果採摘蓮花，香氣會普熏滿一由旬（距離單位）。山王頂上，生長著一個巨大的美妙蓮花座——以無降伏寶青琉璃為莖，閻浮檀金（一種金）為葉。堅黑栴檀（一種香木）為臺，馬瑙寶王（一種寶石）為花須，縱橫廣闊如大海，百億阿修羅王（一種神）經常執持著它，百億雜色寶王網覆蓋其上，百億龍王降下美妙的香雨，百億金翅鳥王（一種神鳥）口銜著綵帶，百億緊那羅王（一種天神）歡喜地瞻仰觀察，百億摩睺羅王（一種天神）觀看它，百億乾闥婆王（一種天神）歌詠贊嘆，百億天王降下末香、衣服雨、香花鬘、幢幡蓋雨，百億梵王（一種天神）在空中合掌侍奉，百億凈居天眾合掌禮敬，百億轉輪人王（一種理想的統治者）帶著七寶侍從來到這裡，百億海王從大海中出來敬禮它，百億大珠寶王用來照明，百億凈摩尼寶王（一種寶珠）用來點綴，百億遍悅寶王作為花子和果實，百億光明德寶王作為... 現代漢語譯本：(未完待續)
【English Translation】 English version: 'Kāhua' (a type of flower), 'Niuci' (a type of plant), 'Baiye' (a type of flower), and 'Manshushahua' (a type of flower), these flowers are all over the place, shining brightly on the Mountain King (referring to Gṛdhrakūṭa Mountain). There are also aquatic flowers, lotuses of various colors such as blue, yellow, red, and white, all complete. In this Mountain King, large clouds often rise at midnight, and heavenly dragons and light clouds descend with fine fragrant rain of eight flavors. For a 'yiniuni' (a unit of time, approximately one hour), this rain moistens Gṛdhrakūṭa Mountain, and in the latter half of the night, the sky is clear, without any clouds obscuring it, and the gentle breeze is cool, making the body and mind feel pleasant and comfortable. The living beings residing in the Mountain King and all the plants and trees are full of moisture and luster, like a garland of flowers sprinkled with water, with bright and fresh colors, even more beautiful. Gṛdhrakūṭa Mountain grows soft grass, with color, fragrance, and taste, blue and light blue, spiraling to the right, with various wonderful colors, like a peacock's neck, its fragrance like 'Vasira' flowers (a fragrant flower), its touch like 'Kalinga' cloth (a soft fabric), the ground is soft, when stepping on it, the foot sinks four fingers deep, and when the foot is lifted, it returns to its original state. In this Mountain King, there are many ponds and streams, filled with clear and cold water, growing various lotuses, blue, yellow, red, white, pink, and purple, as large as chariot wheels. If you pick a lotus, the fragrance will spread throughout a 'yojana' (a unit of distance). On the top of the Mountain King, there grows a huge and wonderful lotus seat - with 'Wu Jiangfu Bao Qing Liuli' (a type of precious blue glass) as the stem, 'Yanfutan Jin' (a type of gold) as the leaves. 'Jian Hei Zhan Tan' (a type of fragrant wood) as the platform, 'Manaobao Wang' (a type of gemstone) as the stamens, as wide as the sea, a hundred billion 'Asura Kings' (a type of deity) often hold it, a hundred billion nets of various colored precious kings cover it, a hundred billion Dragon Kings rain down wonderful fragrant rain, a hundred billion 'Garuda Kings' (a type of divine bird) hold ribbons in their mouths, a hundred billion 'Kinnara Kings' (a type of celestial being) joyfully gaze and observe, a hundred billion 'Mahoraga Kings' (a type of celestial being) watch it, a hundred billion 'Gandharva Kings' (a type of celestial being) sing praises, a hundred billion Heavenly Kings rain down powdered incense, robes, fragrant flower garlands, banners, and canopies, a hundred billion 'Brahma Kings' (a type of deity) serve with their palms together in the air, a hundred billion Pure Abode Heavenly Beings pay homage with their palms together, a hundred billion 'Wheel-Turning Kings' (an ideal ruler) come with seven treasures and attendants, a hundred billion Sea Kings come out from the sea to pay homage to it, a hundred billion Great Jewel Kings use it for illumination, a hundred billion Pure Mani Jewel Kings (a type of precious pearl) use it for decoration, a hundred billion Universally Pleasing Jewel Kings as flower seeds and fruits, a hundred billion Bright Virtue Jewel Kings as... English version: (to be continued)
照明，百億雜色摩尼寶王以為照明，閻浮幢寶王為善安持，百億金剛師子寶王不壞莊嚴，百億日藏寶王以雜莊嚴，百億雜色不可思議寶王出雜種色，百億如意寶王出無盡莊嚴——是大蓮華，從於如來出世善根之所出生，菩薩志意之所護持遍現諸方，從如幻法出善法業生，從無諍法眼之所莊嚴如夢法生，從無行起，從無礙道來，充遍滿於十方法界，是佛境界功德所致。若於無量阿僧祇劫，嘆其功德不可窮盡。
爾時世尊，於是華上結加趺坐，與大比丘眾八千人俱，其名曰：阿若憍陳如、大德曷尸波阇、大德婆賓、大德摩訶男、大德優陀耶、大德耶奢、大德富那、大德無垢、大德憍梵缽提、大德善臂、大德優樓頻螺迦葉、伽耶迦葉、那提迦葉、摩訶迦葉、大德迦栴延、大德舍利弗、大德大目乾連，大德阿那律、須菩提、離波多、富婁那彌多羅尼子、優波離、羅睺羅、難陀，大德阿難等。如是上首八千人俱，悉皆諦瞭如實之性，觀察實際，度於法性，度諸有海，行於如來虛空之行，結縛永斷，無巢窟礙，行空寂靜，永斷疑網，信佛智海，度到彼岸，益利世間，作不請友，欲護一切所有眾生，慈心不捨一切眾生，善能演出一切佛行，守護佛法，誓護佛法，善趣佛種，向一切智。
復有菩薩摩訶薩八千人俱，普賢菩
【現代漢語翻譯】 現代漢語譯本：以百億種雜色摩尼寶王作為照明，閻浮幢寶王（閻浮樹形狀的寶幢）妥善地安放和保持，百億金剛師子寶王（金剛製成的獅子形狀的寶物）以不壞的莊嚴裝飾，百億日藏寶王（如同太陽般光芒的寶物）以各種裝飾點綴，百億雜色不可思議寶王放出各種顏色，百億如意寶王放出無盡的莊嚴——這是大蓮花，從如來出世的善根所生，菩薩的志向和意願所護持，遍佈各個方向，從如幻的法中生出善業，從無諍的法眼所莊嚴，如夢一般地產生，從無所作為中興起，從無礙的道路而來，充滿整個十方法界，這是佛的境界和功德所致。即使在無量阿僧祇劫（極長的時間單位）中讚歎它的功德，也無法窮盡。 那時，世尊在這朵蓮花上結跏趺坐，與八千位大比丘一同，他們的名字是：阿若憍陳如（最初的五比丘之一）、大德曷尸波阇、大德婆賓、大德摩訶男、大德優陀耶、大德耶奢、大德富那、大德無垢、大德憍梵缽提、大德善臂、大德優樓頻螺迦葉、伽耶迦葉、那提迦葉、摩訶迦葉、大德迦旃延、大德舍利弗、大德大目犍連、大德阿那律、須菩提、離波多、富婁那彌多羅尼子、優波離、羅睺羅、難陀，大德阿難等。這些上首的八千人，都徹底明瞭如實的本性，觀察實際，度脫了法性，度過了諸有的苦海，行於如來的虛空之行，束縛永遠斷除，沒有巢穴的障礙，行於空寂靜，永遠斷除疑惑的網，相信佛的智慧之海，到達彼岸，利益世間，作為不請自來的朋友，想要保護一切眾生，慈悲心不捨棄一切眾生，善於演出一切佛的修行，守護佛法，發誓守護佛法，善於趨向佛種，趨向一切智慧。 還有八千位菩薩摩訶薩（大菩薩）一同，普賢菩薩（象徵一切菩薩行愿的菩薩）...
【English Translation】 English version: Illuminated by hundreds of billions of variegated Mani Jewel Kings, with the Jambudvipa Banner Jewel King (a jeweled banner in the shape of a Jambudvipa tree) well-placed and maintained, adorned with the indestructible splendor of hundreds of billions of Vajra Lion Jewel Kings (jewels in the shape of vajra lions), embellished with various decorations by hundreds of billions of Sun Treasury Jewel Kings (jewels radiating like the sun), emitting various colors from hundreds of billions of variegated Inconceivable Jewel Kings, and emanating endless splendor from hundreds of billions of Wish-Fulfilling Jewel Kings—this is the great lotus, born from the good roots of the Tathagata's appearance in the world, protected by the aspirations and intentions of Bodhisattvas, pervading all directions, arising from good karma through illusion-like Dharma, adorned by the non-contending Dharma eye, arising like a dream, originating from non-action, coming from the unobstructed path, filling the entire ten directions of the Dharma realm, brought about by the Buddha's realm and merits. Even if one were to praise its merits for immeasurable asamkhya kalpas (extremely long periods of time), they could not be exhausted. At that time, the World Honored One sat in full lotus posture upon this lotus, together with eight thousand great Bhikshus, whose names were: Ajnata Kaundinya (one of the first five disciples), the Venerable Harsipasha, the Venerable Vabhya, the Venerable Mahanama, the Venerable Udaya, the Venerable Yasha, the Venerable Purna, the Venerable Niranjana, the Venerable Gavampati, the Venerable Subahu, the Venerable Uruvilva Kashyapa, Gaya Kashyapa, Nadi Kashyapa, Maha Kashyapa, the Venerable Katyayana, the Venerable Shariputra, the Venerable Maha Maudgalyayana, the Venerable Aniruddha, Subhuti, Revata, Purna Maitrayaniputra, Upali, Rahula, Nanda, and the Venerable Ananda, among others. These eight thousand leading figures had all thoroughly understood the true nature of reality, observed the actual, crossed over the nature of Dharma, crossed the sea of existence, practiced the Tathagata's practice of emptiness, their bonds were forever severed, without the hindrance of any nest, practicing emptiness and tranquility, forever severing the net of doubt, believing in the ocean of the Buddha's wisdom, reaching the other shore, benefiting the world, acting as uninvited friends, desiring to protect all sentient beings, with compassion not abandoning any sentient being, skilled in enacting all the Buddha's practices, protecting the Dharma, vowing to protect the Dharma, well-inclined towards the Buddha's seed, moving towards all wisdom. There were also eight thousand Bodhisattva Mahasattvas (great Bodhisattvas) together, including Samantabhadra Bodhisattva (the Bodhisattva symbolizing all Bodhisattva practices and vows)...
薩、文殊師利等而為上首，無上智菩薩、無上寶智菩薩、無礙智菩薩、華上智菩薩、日上智菩薩、月上智菩薩、無垢上智菩薩、金剛智菩薩、遠塵智菩薩、遍說智菩薩、光幢菩薩、山幢菩薩、寶幢菩薩、無礙幢菩薩、華幢菩薩、凈幢菩薩、日幢菩薩、欲樂幢菩薩、離垢幢菩薩、遍悅幢菩薩、地威德菩薩、寶威德菩薩、大威德菩薩、金剛智威德菩薩、無垢威德菩薩、日威德菩薩、月威德菩薩、山威德菩薩、智照威德菩薩、遍威德菩薩、地藏菩薩、虛空藏菩薩、蓮華藏菩薩、寶藏菩薩、日藏菩薩、凈德藏菩薩、法海藏菩薩、遍悅藏菩薩、船藏菩薩、蓮華德藏菩薩、日眼菩薩、凈眼菩薩、無垢眼菩薩、無礙眼菩薩、遍見眼菩薩、善利智眼菩薩、金剛眼菩薩、寶眼菩薩、虛空眼菩薩、普眼菩薩、天冠菩薩、照法界志冠菩薩、道場珠冠菩薩、悅諸方冠菩薩、一切佛現在藏冠菩薩、超一切世間冠菩薩、遍悅一切冠菩薩、無毀冠菩薩、覆一切如來師子座冠菩薩、照一切法界虛空冠菩薩、龍主髻菩薩、梵主髻菩薩、離一切佛法慢髻菩薩、道場髻菩薩、出一切愿海音珠髻菩薩、放一切如來光場珠髻菩薩、一切虛空無壞語寶髻菩薩、諸佛神通遍照幢寶珠網覆髻菩薩、出一切如來法論聲髻菩薩、出一切三世名聲髻菩薩、大光菩薩、凈光菩薩、
寶光菩薩、離垢光菩薩、月光菩薩、法光菩薩、寂光菩薩、日光菩薩、神通光菩薩、天光菩薩、德相菩薩、智相菩薩、法相菩薩、無壞相菩薩、光相菩薩、華相菩薩、珠相菩薩、佛相菩薩、梵相菩薩、遍超相菩薩、梵音菩薩、海音菩薩、地音菩薩、世音菩薩、石山音菩薩、遍法界音菩薩、出一切法海雷音菩薩、摧一切魔場音菩薩、出大悲道雷音菩薩、滅一切世苦惱音菩薩、法勇菩薩、增勇菩薩、智勇菩薩、德山勇菩薩、德增勇菩薩、名稱勇菩薩、普照勇菩薩、大慈勇菩薩、智照勇菩薩、如來種性勇菩薩、光德菩薩、勝德菩薩、法勇德菩薩、遍光德菩薩、法德菩薩、月德菩薩、虛空德菩薩、寶德菩薩、相德菩薩、智德菩薩、婆羅王德菩薩、法主王菩薩、世主王菩薩、梵主王菩薩、石山主王菩薩、眾主王菩薩、天主王菩薩、寂主王菩薩、不動主王菩薩、化主王菩薩、菩提勝主王菩薩、寂聲菩薩、無礙聲菩薩、地聲菩薩、大海聲菩薩、雷聲菩薩、照法聲菩薩、虛空聲菩薩、一切聲菩薩、善眼雷聲菩薩、發本願聲菩薩、滅一切魔場覺菩薩、智山覺菩薩、虛空覺菩薩、無礙覺菩薩、寤音覺菩薩、照三世覺菩薩、寶覺菩薩、無畏覺菩薩、遍照覺菩薩、法界眼照覺菩薩，如是等菩薩摩訶薩八千人俱，悉皆具足普賢願行，所行無礙，遍
諸佛剎現無量身，悉能往至一切佛所；眼界清凈，所見無量，悉能現佛；一切神通所緣無量，一切如來有成佛處，悉往其所無有疲惓；智光普照一切法海，無量億劫嘆德叵盡；樂說清凈量同虛空，智行清凈無所依倚，隨眾所樂而為現形，無有障礙，解無眾生，無我等界，慧如虛空，如智光網，普照一切所有法界；其心畢竟，寂靜無亂，一切陀羅尼智種境界，三昧無畏所往無礙，住於法界百億眼目，行一切法得無所畏，觀無量智海，禪波羅蜜到于彼岸，得般若波羅蜜、神通波羅蜜，過諸世間三昧波羅蜜，善得自在。
復有五百比丘尼，其名曰摩訶波阇波提比丘尼、安隱比丘尼、蓮華比丘尼、極苦瞿曇彌比丘尼、羅睺羅母耶輸陀羅比丘尼，是等上首五百比丘尼俱。
復有五百優婆塞，其名曰：善威德優婆塞、天威德優婆塞、慧光優婆塞、名稱威德優婆塞、過名稱威德優婆塞、善志優婆塞、月德優婆塞、月歡喜優婆塞、大歡喜優婆塞、羅睺跋陀優婆塞、大賢優婆塞，如是上首五百優婆塞。
復有五百優婆斯、大光優婆斯、善光優婆斯、善身優婆斯、可樂身優婆斯、賢優婆斯、賢德優婆斯、月光優婆斯、相光優婆斯、德光優婆斯、善眼優婆斯，是等上首五百優婆斯。及余天、龍、夜叉、乾闥婆、阿修羅、迦
【現代漢語翻譯】 現代漢語譯本：諸佛的剎土顯現無量的身形，都能前往一切佛所在之處；眼界清凈，所見無量，都能顯現佛身；一切神通所及之處無量，一切如來有成佛的地方，都能前往那裡而沒有疲倦；智慧的光芒普照一切法海，無量億劫讚歎其功德也無法窮盡；樂於說法，清凈的程度如同虛空，智慧和行為清凈，沒有所依賴，隨著眾生所喜好的而顯現形體，沒有障礙，理解沒有眾生、沒有我等界限，智慧如同虛空，如同智慧的光網，普照一切所有的法界；其心畢竟寂靜沒有擾亂，一切陀羅尼（總持）的智慧種子境界，三昧（禪定）無畏，所前往之處沒有障礙，安住於法界百億眼目，修行一切法而得到無所畏懼，觀察無量智慧之海，禪波羅蜜（禪定到彼岸）到達彼岸，得到般若波羅蜜（智慧到彼岸）、神通波羅蜜（神通到彼岸），超越世間的三昧波羅蜜（禪定到彼岸），善於獲得自在。 又有五百比丘尼，她們的名字是：摩訶波阇波提比丘尼（Mahapajapati，大愛道，佛陀姨母）、安隱比丘尼、蓮華比丘尼、極苦瞿曇彌比丘尼（Gotami，瞿曇彌，佛陀姨母）、羅睺羅母耶輸陀羅比丘尼（Yasodhara，耶輸陀羅，羅睺羅之母），這些是為首的五百比丘尼。 又有五百優婆塞（在家男居士），他們的名字是：善威德優婆塞、天威德優婆塞、慧光優婆塞、名稱威德優婆塞、過名稱威德優婆塞、善志優婆塞、月德優婆塞、月歡喜優婆塞、大歡喜優婆塞、羅睺跋陀優婆塞、大賢優婆塞，這些是為首的五百優婆塞。 又有五百優婆夷（在家女居士），她們的名字是：大光優婆夷、善光優婆夷、善身優婆夷、可樂身優婆夷、賢優婆夷、賢德優婆夷、月光優婆夷、相光優婆夷、德光優婆夷、善眼優婆夷，這些是為首的五百優婆夷。以及其餘的天、龍、夜叉（Yaksha，一種鬼神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）等。
【English Translation】 English version: The Buddha lands manifest limitless bodies, all able to go to all the places where Buddhas are; their eye realms are pure, their vision is limitless, and they are all able to manifest as Buddhas; the scope of all their supernormal powers is limitless, and they can go to all the places where Tathagatas (如來) have attained Buddhahood without fatigue; the light of their wisdom illuminates all the oceans of Dharma (法), and their virtues cannot be fully praised even in limitless eons; they delight in speaking the Dharma, their purity is like space, their wisdom and conduct are pure and without reliance, they manifest forms according to what beings like, without obstruction, understanding that there are no beings, no self, and no such boundaries, their wisdom is like space, like a net of wisdom light, illuminating all the realms of Dharma; their minds are ultimately peaceful and undisturbed, they possess the realm of all Dharani (陀羅尼, mantras) wisdom seeds, their Samadhi (三昧, meditative absorption) is fearless, and they go without obstruction, abiding in the hundred billion eyes of the Dharma realm, practicing all Dharmas and attaining fearlessness, observing the limitless ocean of wisdom, reaching the other shore of Dhyana Paramita (禪波羅蜜, perfection of meditation), attaining Prajna Paramita (般若波羅蜜, perfection of wisdom), Abhinna Paramita (神通波羅蜜, perfection of supernormal powers), surpassing the Samadhi Paramita (三昧波羅蜜, perfection of meditative absorption) of the world, and being skilled in attaining freedom. There were also five hundred Bhikshunis (比丘尼, Buddhist nuns), whose names were: Mahapajapati Bhikshuni (摩訶波阇波提比丘尼, Buddha's aunt), Anin Bhikshuni, Lotus Bhikshuni, Gotami Bhikshuni (極苦瞿曇彌比丘尼, Buddha's aunt), and Yasodhara Bhikshuni (羅睺羅母耶輸陀羅比丘尼, Rahula's mother), these were the leading five hundred Bhikshunis. There were also five hundred Upasakas (優婆塞, lay male Buddhists), whose names were: Good Majesty Upasaka, Heavenly Majesty Upasaka, Wisdom Light Upasaka, Name Majesty Upasaka, Transcendent Name Majesty Upasaka, Good Will Upasaka, Moon Virtue Upasaka, Moon Joy Upasaka, Great Joy Upasaka, Rahu Bhadra Upasaka, and Great Sage Upasaka, these were the leading five hundred Upasakas. There were also five hundred Upasikas (優婆夷, lay female Buddhists), whose names were: Great Light Upasika, Good Light Upasika, Good Body Upasika, Delightful Body Upasika, Sage Upasika, Sage Virtue Upasika, Moon Light Upasika, Appearance Light Upasika, Virtue Light Upasika, and Good Eye Upasika, these were the leading five hundred Upasikas. And also the rest of the Devas (天, gods), Nagas (龍, dragons), Yakshas (夜叉, a type of spirit), Gandharvas (乾闥婆, celestial musicians), Asuras (阿修羅, a type of titan), Garudas (迦樓羅, a type of bird-like deity), and others.
樓羅、緊那羅、摩睺羅伽等，恭敬圍繞于佛世尊。
爾時世尊而演說法，名曰三戒，廣分別說一切諸佛如來境界、菩薩所行，能悉普照一切法界，明照一切諸法界場，入凈莊嚴一切法界，摧滅一切諸外道等、降諸魔怨，普悅一切諸眾生界，能知一切諸眾生等迷惑之心，隨眾生心而為演說，善能照了轉眾生根而為顯示。
是時大德摩訶迦葉，從座而起，整衣服，偏袒右肩，右膝著地，合掌向佛，白佛言：「世尊！若諸眾生求于佛法、力、無所畏，如是等人當集何法？當以何法護是眾生？當以何法令不退轉無上正道？」
如是請已，佛告迦葉：「善哉，善哉！迦葉！汝今所問，多所安樂安隱世間、利益天人，乃能問佛如是之事。迦葉！汝今諦聽，善思念之！吾當為汝分別解說。」
大德迦葉及諸大眾，受教而聽。
佛告迦葉：「若有眾生求佛智慧、佛力、無畏，迦葉！是等眾生於一切法，應無所得，無所依倚，生諸善根。迦葉！若有菩薩求于無上正真道時，若有相著，或於佛法起有為相，或於佛法起無為相，或於佛法而起妄相，自作是相我知佛法，於是相中堅執不捨，當說是人不名為向于無上道。何以故？悕欲佛法則爲著我，當作是修。若數執我則不能斷；若不能斷則有悕望，所悕望處乃
【現代漢語翻譯】 現代漢語譯本：樓羅（一種樂神）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神）等，恭敬地圍繞在佛世尊的周圍。 那時，世尊演說佛法，名為三戒，廣泛地分別解說一切諸佛如來的境界、菩薩所修行的法門，能夠普遍照耀一切法界，明亮地照耀一切諸法界場所，進入清凈莊嚴的一切法界，摧毀一切外道等，降伏一切魔怨，普遍使一切眾生界感到喜悅，能夠了解一切眾生等迷惑的心，隨著眾生的心而為他們演說佛法，善於照見並轉變眾生的根性而為他們開示。 這時，大德摩訶迦葉（佛陀十大弟子之一），從座位上站起來，整理好衣服，袒露右肩，右膝跪地，合掌向佛，對佛說：『世尊！如果眾生尋求佛法、佛力、無所畏懼，這樣的人應當修集什麼法？應當用什麼法來護佑這些眾生？應當用什麼法使他們不退轉于無上正道？』 這樣請問之後，佛告訴迦葉：『好啊，好啊！迦葉！你現在所問的問題，能夠使世間得到許多安樂和安穩，利益天人和人類，你才能向佛請問這樣的事情。迦葉！你現在仔細聽，好好思考！我將為你分別解說。』 大德迦葉和所有大眾，接受教誨並認真聽講。 佛告訴迦葉：『如果有眾生尋求佛的智慧、佛的力量、無所畏懼，迦葉！這些眾生對於一切法，應當無所執著，無所依賴，從而生出各種善根。迦葉！如果有菩薩在尋求無上正真道的時候，如果有所執著，或者對於佛法生起有為的念頭，或者對於佛法生起無為的念頭，或者對於佛法生起虛妄的念頭，自己認為『我瞭解佛法』，並且在這種念頭中堅執不捨，應當說這個人不名為走向無上道。為什麼呢？如果希望得到佛法，就執著于『我』，認為應當這樣修行。如果執著于『我』，就不能斷除；如果不能斷除，就會有所希望，所希望的地方就
【English Translation】 English version: Louluo (a kind of music deity), Jinnaruo (a kind of singing deity), Mahuluojia (a kind of great serpent deity), and others, respectfully surrounded the World Honored One, the Buddha. At that time, the World Honored One expounded the Dharma, called the Three Precepts, extensively and separately explaining the realms of all Buddhas Tathagatas, the practices of Bodhisattvas, which can universally illuminate all Dharma realms, brightly illuminate all Dharma realm places, enter the pure and adorned all Dharma realms, destroy all heretics, subdue all demonic enemies, universally please all sentient being realms, be able to understand the deluded minds of all sentient beings, expound the Dharma according to the minds of sentient beings, and be skilled in perceiving and transforming the roots of sentient beings to reveal the Dharma to them. At this time, the great virtuous Mahakasyapa (one of the ten great disciples of the Buddha), arose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha: 'World Honored One! If sentient beings seek the Buddha Dharma, the power of the Buddha, and fearlessness, what Dharma should such people gather? What Dharma should be used to protect these sentient beings? What Dharma should be used to prevent them from regressing from the unsurpassed path?' After making this request, the Buddha told Kasyapa: 'Excellent, excellent! Kasyapa! What you have asked now can bring much peace and security to the world, and benefit gods and humans. You are able to ask the Buddha about such matters. Kasyapa! Now listen carefully and contemplate well! I will explain it to you separately.' The great virtuous Kasyapa and all the assembly, received the teachings and listened attentively. The Buddha told Kasyapa: 'If there are sentient beings who seek the wisdom of the Buddha, the power of the Buddha, and fearlessness, Kasyapa! These sentient beings should have no attachment to all Dharmas, no reliance, and thus generate various good roots. Kasyapa! If there is a Bodhisattva who, when seeking the unsurpassed true path, has attachments, or generates the thought of conditioned phenomena regarding the Buddha Dharma, or generates the thought of unconditioned phenomena regarding the Buddha Dharma, or generates false thoughts regarding the Buddha Dharma, thinking 'I understand the Buddha Dharma,' and firmly clings to this thought without letting go, it should be said that this person is not on the path to the unsurpassed path. Why? If one desires the Buddha Dharma, one is attached to 'self,' thinking that one should practice in this way. If one is attached to 'self,' one cannot cut it off; if one cannot cut it off, one will have hope, and where one hopes for
悕望法，便為所害；若為所害，便起馳騁；若起馳騁，則有流轉；若已流轉，則有貫穿；若已貫穿，則有妄想；若已妄想，則有分別；若已分別，增益妄想；若增妄想，則有思覺；若已思覺，則有堅著；若已堅著，則有隨逐；若有隨逐，則有迷惑；若已迷惑，則便為失。云何為失？謂失安隱。云何安隱？謂無分別。若起分別，則便有常；若已有常，則有對礙；若有對礙，則便有住；若已有住，則有相續；若已相續，則有相違；若已相違，則重相違；若重相違，則有虛錯；若已虛錯，則有狂亂；若已狂亂，則有虛誑；若已虛誑，則有憂惱；若已憂惱，則有悔恨；若已悔恨，則有所害，善不善法，隨所愛著。然實無有定法可著，但以想轉，為想所縛，是名想縛。貪無定處，瞋無定處，癡無定處，起于妄想分別之心，不能度得無上正道。迦葉！是名愛處。何故名之為愛處？無有定法名之為愛，無可愛法，無可愛處，但堅著愛，唯空堅著，謂堅著我，堅著眾生，堅著凈不凈。迦葉！一切法空妄想為物，若無物物想，則以菩提為物，若以菩提為物，則是我想。若有我想，是則不名為菩薩也！何故名之為我想也？雖有所想，想無所得；想無所得，名為我想。是故不真實句，名為我想。若眾生實，則菩提實。云何為菩提？謂見諸法皆
【現代漢語翻譯】 現代漢語譯本 如果執著于希望，就會被其所害；如果被其所害，就會產生奔逐；如果產生奔逐，就會有流轉；如果已經流轉，就會有貫穿；如果已經貫穿，就會有妄想；如果已經妄想，就會有分別；如果已經分別，就會增長妄想；如果增長妄想，就會有思慮和感覺；如果已經思慮和感覺，就會有執著；如果已經執著，就會有隨從追逐；如果有隨從追逐，就會有迷惑；如果已經迷惑，就會迷失。什麼是迷失？就是失去安穩。什麼是安穩？就是沒有分別。如果產生分別，就會有常；如果已經有常，就會有對立和障礙；如果有對立和障礙，就會有停留；如果已經有停留，就會有相續；如果已經相續，就會有相違；如果已經相違，就會重重相違；如果重重相違，就會有虛妄和錯誤；如果已經虛妄和錯誤，就會有狂亂；如果已經狂亂，就會有虛誑；如果已經虛誑，就會有憂愁和煩惱；如果已經憂愁和煩惱，就會有悔恨；如果已經悔恨，就會被所害，善與不善的法，都隨著所愛執著。然而實際上沒有固定的法可以執著，只是因為想法的轉變，被想法所束縛，這叫做想法的束縛。貪沒有固定的地方，嗔沒有固定的地方，癡沒有固定的地方，都是從妄想分別的心產生，不能夠度過無上正道。迦葉（Kasyapa，佛陀的弟子）！這叫做愛處。為什麼稱之為愛處？沒有固定的法叫做愛，沒有可愛的法，沒有可愛的地方，只是執著于愛，只是空執著，就是執著於我，執著于眾生，執著于清凈和不清凈。迦葉（Kasyapa）！一切法都是空，妄想是事物，如果沒有事物之想，就以菩提（Bodhi，覺悟）為事物，如果以菩提（Bodhi）為事物，那就是我想。如果有我想，那就不叫做菩薩（Bodhisattva，覺悟的修行者）！為什麼稱之為我想？雖然有所想，但想無所得；想無所得，叫做我想。所以不真實的說法，叫做我想。如果眾生是真實的，那麼菩提（Bodhi）也是真實的。什麼是菩提（Bodhi）？就是見到諸法都是空。
【English Translation】 English version If one clings to hope, one will be harmed by it; if harmed, one will give rise to running about; if running about arises, there will be transmigration; if there is transmigration, there will be penetration; if there is penetration, there will be delusion; if there is delusion, there will be discrimination; if there is discrimination, delusion will increase; if delusion increases, there will be thought and feeling; if there is thought and feeling, there will be attachment; if there is attachment, there will be following; if there is following, there will be confusion; if there is confusion, one will be lost. What is being lost? It is losing peace and tranquility. What is peace and tranquility? It is the absence of discrimination. If discrimination arises, there will be permanence; if there is permanence, there will be opposition and obstruction; if there is opposition and obstruction, there will be dwelling; if there is dwelling, there will be continuity; if there is continuity, there will be contradiction; if there is contradiction, there will be repeated contradiction; if there is repeated contradiction, there will be falsity and error; if there is falsity and error, there will be madness; if there is madness, there will be falsehood; if there is falsehood, there will be worry and distress; if there is worry and distress, there will be regret; if there is regret, one will be harmed, both good and bad dharmas, according to what one loves and clings to. However, in reality, there is no fixed dharma to cling to, but because of the transformation of thought, one is bound by thought, this is called the bondage of thought. Greed has no fixed place, anger has no fixed place, ignorance has no fixed place, they arise from the mind of delusive discrimination, and one cannot cross over to the unsurpassed right path. Kasyapa (a disciple of the Buddha)! This is called the place of love. Why is it called the place of love? There is no fixed dharma called love, there is no lovable dharma, no lovable place, but only clinging to love, only empty clinging, that is, clinging to self, clinging to sentient beings, clinging to purity and impurity. Kasyapa (a disciple of the Buddha)! All dharmas are empty, delusion is the object, if there is no thought of an object, then one takes Bodhi (enlightenment) as the object, if one takes Bodhi (enlightenment) as the object, then that is the thought of self. If there is the thought of self, then one is not called a Bodhisattva (a being on the path to enlightenment)! Why is it called the thought of self? Although there is thought, there is no attainment of thought; no attainment of thought is called the thought of self. Therefore, the unreal statement is called the thought of self. If sentient beings are real, then Bodhi (enlightenment) is also real. What is Bodhi (enlightenment)? It is seeing that all dharmas are empty.
悉如幻。云何如幻？謂不說我想、命想、眾生想。若有無想在於心者，是人則著想及非想；若著想非想，是則狂醉；若已狂醉，則為一切眾苦所追；若為一切眾苦所追，如來說名為住狂諂。何以名諂？住于狂亂，有妄思惟；若妄思惟，則有我我所；若有我我所，則有言說；若有言說，如來說名為無言說，彼為言說言說所持，是故說言一切諸法從思惟有，悉是我實。
「迦葉！猶如空中有云聚起，而是云聚不從東西南北四維上下而來。如來實說不從十方方所而來，解如是已，如實而說，隨義演說，相應實說。而是云聚則非是聚，說名云聚。何故說名云聚也？起眾雜色，種種雜色從虛妄起，是中無定名為雲霧。見雲霧起，雖見雲霧無有定想，是中畢竟無雲霧實。
「迦葉！猶如有人語餘人言：『相與共往至蔭處坐。』智慧之人作如是言：『我今不往。』是人答言：『不說有我，但說有蔭。智者有言：「汝若說蔭，則為非蔭。」』
「迦葉！汝觀是人，于少言說尚不繫著。如是，迦葉！若解如來法性道者，于大眾中正師子吼。迦葉！如來尚欲于不善法行於善法，若世眾生有我想者，于如來所是第一義。何以故？如來解如是我想者則為非想，余小凡夫不知如來隨宜所說，與如來諍。是故我說世間與我諍，我
【現代漢語翻譯】 現代漢語譯本：一切都如幻象。如何說是如幻象呢？就是說不執著於我相、命相、眾生相。如果心中存在無想，這個人就會執著于有想和非想；如果執著于有想和非想，那就是瘋狂迷亂；如果已經瘋狂迷亂，就會被一切痛苦所追逐；如果被一切痛苦所追逐，如來就稱之為住在狂妄諂媚之中。為什麼稱為諂媚呢？因為住在狂亂之中，有虛妄的思惟；如果虛妄思惟，就會有我與我所；如果有我與我所，就會有言說；如果有言說，如來說這是無言說，他被言說所束縛，所以說一切諸法都從思惟產生，都是我所執著的真實。 迦葉（佛陀弟子名）！就像空中雲彩聚集，而這些雲彩不是從東西南北四維上下來的。如來真實地說，它們不是從十方任何地方來的，理解了這一點，就如實地說，隨順意義演說，相應于真實而說。而這些雲彩實際上不是聚集，只是稱為云聚。為什麼稱為云聚呢？因為它顯現出各種雜色，這些雜色從虛妄中產生，其中沒有固定的實體，稱為雲霧。看到雲霧升起，雖然看到雲霧，卻沒有固定的想法，其中畢竟沒有云霧的實體。 迦葉！就像有人對另一個人說：『我們一起去陰涼的地方坐坐。』有智慧的人會說：『我現在不去。』那人回答說：『我不是說有我，只是說有陰涼。』智者會說：『如果你說有陰涼，那就不是陰涼了。』 迦葉！你看這個人，對於少許言說尚且不執著。像這樣，迦葉！如果理解如來法性之道的人，在大眾中就能發出正義的獅子吼。迦葉！如來尚且想在不善法中行於善法，如果世間眾生執著於我相，對於如來來說這是第一義。為什麼呢？因為如來理解這種我相就是非想，其餘的小凡夫不理解如來隨順方便所說，與如來爭論。所以我說世間與我爭論，我
【English Translation】 English version: Everything is like an illusion. How is it like an illusion? It means not being attached to the idea of self, the idea of life, or the idea of sentient beings. If there is a thought of non-thought in the mind, that person will be attached to thought and non-thought; if attached to thought and non-thought, that is madness and confusion; if already mad and confused, one will be pursued by all kinds of suffering; if pursued by all kinds of suffering, the Tathagata (Buddha) calls this dwelling in mad flattery. Why is it called flattery? Because dwelling in madness, there are false thoughts; if there are false thoughts, there will be 'I' and 'mine'; if there are 'I' and 'mine', there will be speech; if there is speech, the Tathagata says this is non-speech, he is bound by speech, therefore it is said that all dharmas (phenomena) arise from thought, and are all the reality that I cling to. Kashyapa (name of a Buddha's disciple)! It is like clouds gathering in the sky, and these clouds do not come from the east, west, south, north, or the four intermediate directions, or from above or below. The Tathagata truthfully says that they do not come from any of the ten directions, and having understood this, one speaks truthfully, expounding according to the meaning, speaking in accordance with the truth. And these clouds are actually not a gathering, but are called a cloud gathering. Why are they called a cloud gathering? Because they manifest various colors, and these colors arise from illusion, and there is no fixed entity in them, and they are called clouds and mist. Seeing the clouds and mist rise, although one sees the clouds and mist, there is no fixed idea, and ultimately there is no real substance of clouds and mist. Kashyapa! It is like someone saying to another person: 'Let's go together to a shady place to sit.' A wise person would say: 'I am not going now.' That person would reply: 'I am not saying there is an 'I', but only that there is shade.' The wise person would say: 'If you say there is shade, then it is not shade.' Kashyapa! You see this person, who is not even attached to a little bit of speech. Likewise, Kashyapa! If one understands the nature of the Tathagata's Dharma, one can roar the lion's roar of righteousness in the assembly. Kashyapa! The Tathagata even wishes to practice good dharmas within non-good dharmas, and if sentient beings in the world are attached to the idea of self, for the Tathagata this is the ultimate truth. Why? Because the Tathagata understands that this idea of self is non-thought, and the other small ordinary people do not understand what the Tathagata says according to convenience, and argue with the Tathagata. Therefore, I say that the world argues with me, and I
不與世間諍。云何世間？世間者名曰眾生。云何名為眾生世間？如來了知世間如如，是故名曰眾生世間。諸凡夫等自生是知：『是生、是滅』，互相殘害。是彼言說欲得出世。何以故？此得大闇，住著世故。若住著世，則便有貪，若貪則瞋，若瞋則癡，若癡則有諍，若諍則相違。與誰相違？謂與如來及聲聞僧。若相違則貪，若其有貪則重相違，若重相違便取于有，若取于有則便求有，若已求有便不知足，若不知足則便多作，若已多作便有多欲，若有多欲則住欲界色無色界，若住三界則便執著，若已執著則無逆流，若無逆流則常受死，若常受死不至涅槃，若不至涅槃至叵至處，至叵至處謂至地獄。如是，迦葉！修行不吉名為不修，若不正修則有瞋恚，若有瞋恚則無推求，若不推求則不識我想，若不識我想則同一聚，同爲一物謂我我所。云何名我？執著不實，作種種妄想，造作諸業。若作種種妄想，造作諸業，則著於我。云何我所？無有智故名為我所。又是身者，諸物和合名之為身，名戒聚果。以瞋恚心輕於他人，以瞋恚故，生於我慢，如聚生谷攝受守護，是名我所。若有我所則有狂惑，若有狂惑則便有癡，若已有癡便有誹謗，若有誹謗則便有瞋，若已有瞋便有貪取，則為所燒。為所燒者，為想所燒，所謂男想、女想、命
想，此是我許，是名我所。有我所者，彼罵我所。罵我所者，謂是凡夫，是凡夫道之所依止，是名我所。
「迦葉！若不聞此法，知于菩提，知菩薩行，此知於行。迦葉！是菩薩行都無有行，名菩薩行。
「又，迦葉！菩薩行滿決定清凈，極為清凈，無有是處。若有精進，斯說大法，此以諸法如虛空聚，不取法聚。是人所說，大法相應，非不相應，斯有功德不住惡處，是有德行非是德行，是能持法，如是受持不著持法。何以故？如來所說，最為第一應供中最。眾生問道，我應當以勝法而答。云何勝法？所謂一切諸法無想。
「迦葉！如是菩薩名凈持戒，心不起惡，不作障礙，不謗比丘尼，不親近白衣，不殺、不盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪瞋、不邪見，不自惱、不惱他，不親近欲，不貪慾于欲，不毀呰，不調戲，不自作、不教他作，不至淫舍，不至寡婦，不至童女，不近捕鳥、網魚、獵師，不近魁膾、旃陀羅人，不近他妻、飲酒之人，乃至不以手執其手而共諍競，如避惡狗，遠此亦爾。舍遠此時，乃至不生一念噁心，住于慈心，舍二十事。何等二十？舍離女人終不共戲與其粗語，不共論議，起于斗諍，離不恭敬供養父母，離不恭敬佛法僧。若女減少無二十眾不為說法，除有
【現代漢語翻譯】 現代漢語譯本：『想，這被認為是我的，被稱為我所擁有的。如果有人認為有我所擁有的，他們就會執著於我所擁有的。執著於我所擁有的，被稱為凡夫，這是凡夫之道所依賴的，這被稱為我所擁有的。』 『迦葉（佛陀弟子名）！如果不能理解這個法，就不能理解菩提（覺悟），不能理解菩薩（追求覺悟的修行者）的修行，也不能理解這種修行。迦葉！菩薩的修行實際上是沒有修行的，這被稱為菩薩的修行。』 『還有，迦葉！菩薩的修行圓滿，決定清凈，極其清凈，這是不可能的。如果有人精進修行，宣說大法，他們會把一切法看作虛空中的聚集，不執著於法的聚集。這樣的人所說的話，與大法相應，而不是不相應，他們有功德，不會墮入惡道，他們是有德行的，而不是沒有德行的，他們能夠持守佛法，這樣受持佛法而不執著于持法。為什麼呢？因為如來（佛陀）所說的是最殊勝的，是應供中最殊勝的。當衆生問法時，我應當用殊勝的法來回答。什麼是殊勝的法呢？就是一切諸法都是無想的。』 『迦葉！這樣的菩薩被稱為清凈持戒，心中不起惡念，不製造障礙，不誹謗比丘尼（女性出家人），不親近在家俗人，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪婪、不嗔恨、不邪見，不自我煩惱、不煩惱他人，不親近慾望，不貪戀慾望，不譭謗，不戲弄，不自己做惡事、不教唆他人做惡事，不去淫舍，不去寡婦家，不去童女家，不接近捕鳥、捕魚、獵人，不接近屠夫、旃陀羅人（賤民），不接近他人的妻子、飲酒之人，甚至不與他們握手爭吵，就像躲避惡狗一樣，遠離這些人。遠離這些的時候，甚至不生起一絲惡念，安住于慈悲之心，捨棄二十種行為。哪二十種呢？捨棄與女人嬉戲、說粗話，不與她們爭論，不與她們爭鬥，遠離不恭敬供養父母，遠離不恭敬佛法僧。如果女性人數少於二十人，就不為她們說法，除非有特殊情況。』
【English Translation】 English version: 'The thought, this is mine, is called what is mine. If there is what is mine, they are attached to what is mine. Those attached to what is mine are called ordinary people, this is what the path of ordinary people relies on, this is called what is mine.' 'Kasyapa (name of a Buddha's disciple)! If one does not understand this Dharma, one cannot understand Bodhi (enlightenment), cannot understand the practice of Bodhisattvas (practitioners seeking enlightenment), and cannot understand this practice. Kasyapa! The practice of Bodhisattvas is actually without practice, this is called the practice of Bodhisattvas.' 'Furthermore, Kasyapa! The practice of Bodhisattvas is complete, definitely pure, and extremely pure, this is impossible. If someone practices diligently, proclaims the great Dharma, they will see all dharmas as gatherings in emptiness, not attached to the gatherings of dharmas. The words spoken by such a person are in accordance with the great Dharma, not in contradiction, they have merit, will not fall into evil paths, they have virtuous conduct, not without virtuous conduct, they are able to uphold the Dharma, thus upholding the Dharma without being attached to upholding the Dharma. Why? Because what the Tathagata (Buddha) says is the most supreme, the most supreme among those worthy of offerings. When sentient beings ask about the Dharma, I should answer with the supreme Dharma. What is the supreme Dharma? It is that all dharmas are without thought.' 'Kasyapa! Such a Bodhisattva is called pure in keeping precepts, the mind does not arise with evil thoughts, does not create obstacles, does not slander Bhikkhunis (female monastics), does not associate with lay people, does not kill, does not steal, does not engage in sexual misconduct, does not lie, does not engage in divisive speech, does not use harsh language, does not engage in frivolous speech, is not greedy, is not hateful, does not have wrong views, does not trouble oneself, does not trouble others, does not associate with desires, is not greedy for desires, does not slander, does not tease, does not do evil deeds oneself, does not incite others to do evil deeds, does not go to brothels, does not go to widows' homes, does not go to young girls' homes, does not approach bird catchers, fishermen, hunters, does not approach butchers, Chandala people (outcasts), does not approach other people's wives, people who drink alcohol, even does not shake hands with them to argue, just like avoiding a vicious dog, stay away from these people. When staying away from these, even a single evil thought does not arise, abide in a compassionate heart, abandoning twenty kinds of actions. What are the twenty? Abandoning playing with women, speaking harsh words to them, not arguing with them, not fighting with them, staying away from not respecting and offering to parents, staying away from not respecting the Buddha, Dharma, and Sangha. If the number of women is less than twenty, one does not preach the Dharma to them, unless there are special circumstances.'
男子。若比丘尼，聚會說法不往其所，終不問訊于比丘尼，不與女人書，亦不為作，親族別請不受其請，終不欲心住女人前，乃至不宜共同道行。若有比丘尼而戲弄之後不還報，一切時中，終不受著比丘尼衣，除在四眾演說法時有施衣者，生心如地，然後受之，不面前受。一切時中若有比丘尼勸道施衣，終不受取。一切時中設令病苦，若尼勸食，終不食之，況復無病。一切時中寡婦請食，若僧數不滿，終不受之。一切時中不入于比丘尼寺；一切時中亦不請喚于比丘尼，請喚拱手仰頭棄捨背去。若說法時，有比丘尼來禮其足，至心合掌，目不異視，不動其足。非為身健名大丈夫，若心勇健，正念一處，名曰丈夫。於一切物不生愛心，於一切時終不生瞋，常當專念於一切智。聞是法已，應當修學而增長之。
「迦葉！向菩薩乘善男子、善女人，聞法已不能修學，是終不得無上正道。何以故？迦葉！由修學故得無上道，非不修學得無上道。迦葉！若不修學得無上道，兔馬貓貍亦當得成於無上道。何以故？不正行者，無菩提故。
「迦葉！若以音聲得阿耨多羅三藐三菩提，作如是言：『我當作佛！我當作佛！』而成佛者，無邊眾生亦當作佛。迦葉！但是眾生具是行難，乃至一日一夜尚不能專，況復一劫乃至千劫，
【現代漢語翻譯】 現代漢語譯本： 男子。如果比丘尼聚會說法，（比丘）不前往她們的場所，始終不向比丘尼問訊，不與女人通訊，也不為她們寫信，親屬的特別邀請也不接受，始終不以慾念之心停留在女人面前，甚至不應該與她們共同修行。如果有比丘尼戲弄（比丘），之後不回報，任何時候，都不應該接受比丘尼的衣服，除非在四眾（比丘、比丘尼、優婆塞、優婆夷）演說佛法時，有施衣者，生起如大地般的心，然後接受，但不在面前接受。任何時候，如果有比丘尼勸說施衣，始終不接受。任何時候，即使生病痛苦，如果比丘尼勸食，始終不吃，更何況沒有生病。任何時候，寡婦請食，如果僧眾人數不足，始終不接受。任何時候，不進入比丘尼的寺院；任何時候，也不請喚比丘尼，如果請喚，就拱手仰頭，拋棄背離而去。如果說法時，有比丘尼來禮拜他的腳，至誠合掌，眼睛不看其他地方，也不動他的腳。不是身體強健才稱為大丈夫，如果心勇猛剛健，正念專注於一處，才稱為丈夫。對於一切事物不生愛心，在任何時候都不生嗔恨，應當常常專注於一切智（佛的智慧）。聽聞這些法后，應當修學並增長它。
「迦葉（佛陀的弟子名）！對於發菩薩乘心的善男子、善女人，聽聞佛法后不能修學，最終不能得到無上正道（阿耨多羅三藐三菩提）。為什麼呢？迦葉！因為通過修學才能得到無上道，不是不修學就能得到無上道。迦葉！如果不修學就能得到無上道，那麼兔子、馬、貓、貍也應當能夠成就無上道。為什麼呢？因為不正行的人，沒有菩提（覺悟）的緣故。」
「迦葉！如果通過聲音就能得到阿耨多羅三藐三菩提，說這樣的話：『我將成佛！我將成佛！』就能成佛的話，那麼無邊的眾生也應當成佛。迦葉！但是眾生具足這些行為是困難的，甚至一天一夜都不能專心，更何況一劫乃至千劫。」
【English Translation】 English version: Men. If a Bhikshuni (female monastic) is gathered to preach the Dharma, (a Bhikshu) should not go to their place, should never greet a Bhikshuni, should not correspond with women, nor write for them, should not accept special invitations from relatives, should never dwell with lustful thoughts in front of women, and should not even practice the path together with them. If a Bhikshuni teases (a Bhikshu), and he does not retaliate, at all times, he should not accept the robes of a Bhikshuni, unless during the time of preaching the Dharma to the four assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas), there is a donor of robes, and he generates a mind like the earth, then he may accept it, but not in front of them. At all times, if a Bhikshuni encourages the giving of robes, he should never accept them. At all times, even if he is sick and suffering, if a Bhikshuni offers food, he should never eat it, let alone when he is not sick. At all times, if a widow offers food, and the number of the Sangha is not complete, he should never accept it. At all times, he should not enter a Bhikshuni's monastery; at all times, he should not call for a Bhikshuni, and if called, he should raise his hands, lift his head, abandon and turn away. If during the time of preaching the Dharma, a Bhikshuni comes to bow at his feet, he should sincerely join his palms, not look elsewhere, and not move his feet. It is not being physically strong that makes one a great man, but if the mind is courageous and strong, and the right thought is focused in one place, then one is called a great man. He should not generate attachment to all things, and at all times, he should not generate anger, and should always focus on all-knowing wisdom (Buddha's wisdom). After hearing these teachings, one should practice and cultivate them.
「Kashyapa (name of a disciple of the Buddha)! For good men and good women who have set their minds on the Bodhisattva path, if they hear the Dharma but do not practice it, they will ultimately not attain the unsurpassed path (Anuttara-samyak-sambodhi). Why is that? Kashyapa! Because it is through practice that one attains the unsurpassed path, not through not practicing. Kashyapa! If one could attain the unsurpassed path without practice, then rabbits, horses, cats, and foxes should also be able to attain the unsurpassed path. Why is that? Because those who do not practice correctly do not have the cause for Bodhi (enlightenment).」
「Kashyapa! If one could attain Anuttara-samyak-sambodhi through sound, by saying: 『I will become a Buddha! I will become a Buddha!』 and then become a Buddha, then countless beings should also become Buddhas. Kashyapa! But it is difficult for beings to fulfill these practices, and they cannot even concentrate for one day and one night, let alone for one kalpa or even thousands of kalpas.」
是故如來出世甚難。
「迦葉！三千大千世界之中一切眾生，若一劫、若十劫、若百劫、若千劫、若百千劫、若萬億劫，皆共同聲唱：『一切眾生，汝當作佛！汝當作佛！』是諸人等如是不懈，常作是言：『汝當作佛！汝當作佛！』口業不息，不能令其起菩提心，若得作佛，無有是處。
「迦葉！我滅度后末世之時，及與汝等般涅槃后，諸天不護，爾時雖有聞我所說發菩提心，有諸比丘發菩提心，當住二十法。何等二十？謂當親近於比丘尼，食不凈食，著揣食，受尼勸食。迦葉！猶如今時多聞比丘，空閑靜處，若在眾會勤修集法。如是，迦葉！當於爾時，諸比丘等，若在聚落、若閑靜處，與比丘尼而共和集勤問於法，當重生於淫慾心，不生法心。是比丘尼多生欲心，少生法心。迦葉！汝觀是人得菩提名，當墮大惡可畏道中。
「迦葉！汝觀爾時詐以為法共相親近，若相見時，慾火所燒出不凈言，相親近時用為弟子，初以師法和南禮敬，自是之後當漸遣使；若遣使時，勝達名字；既達名已，私竊為妻，共道入出。后聞他問：『是誰所有？云何族親呼為姊妹數數相見？數相見故則墮非處，互生欲心，漸現欲相。』以言說之，遂為不凈行，習閻羅王法，失於菩提、生天、涅槃，舍于如來，及舍遠法，亦無
【現代漢語翻譯】 現代漢語譯本：因此，如來出世是非常困難的。
『迦葉（佛陀弟子名）！在三千大千世界中的一切眾生，如果用一劫、十劫、百劫、千劫、百千劫、甚至萬億劫的時間，都共同發出聲音唱道：「一切眾生，你應當成佛！你應當成佛！」這些人等如此不懈地，常常說：「你應當成佛！你應當成佛！」口業不停息，也不能讓他們生起菩提心，如果這樣就能成佛，那是沒有道理的。
『迦葉！我滅度后末世之時，以及你們般涅槃后，諸天不再護持，那時即使有人聽到我所說的而發菩提心，或者有比丘發菩提心，也會住在二十種不好的行為中。哪二十種呢？就是親近比丘尼，吃不乾淨的食物，吃揣食（用手抓取的食物），接受比丘尼勸食。迦葉！就像現在，多聞的比丘在空閑安靜的地方，或者在眾人集會時勤奮修習佛法。但是，迦葉！到了那個時候，那些比丘，無論在村落還是在安靜的地方，都會和比丘尼一起聚集，勤奮地請教佛法，卻會重新生起淫慾之心，而不是生起對佛法的追求。那些比丘尼也多生欲心，少生法心。迦葉！你看這些人，雖然名為求菩提，卻會墮入可怕的惡道之中。
『迦葉！你看那時，他們會假裝修法而互相親近，如果相見時，會說出不乾淨的話，互相親近時會收為弟子，開始時用師徒之禮互相問候，之後會逐漸派遣使者；派遣使者時，會用好聽的名字稱呼；得到名字后，會私下裡把對方當作妻子，一起出入。後來聽到別人問：『這是誰的人？為什麼和親戚一樣稱呼為姐妹，還經常見面？』因為經常見面就會做出不該做的事，互相產生慾望，逐漸顯露出慾望的形態。用言語挑逗，最終做出不凈的行為，學習閻羅王的法則，失去菩提心、昇天和涅槃的機會，捨棄如來，也捨棄了佛法，也沒有了。
【English Translation】 English version: Therefore, it is very difficult for a Tathagata to appear in the world.
'Kasyapa (name of a Buddha's disciple)! Among all sentient beings in the three thousand great thousand worlds, if for one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, a hundred thousand kalpas, or even a trillion kalpas, they all chant in unison: 'All sentient beings, you should become a Buddha! You should become a Buddha!' These people, without ceasing, constantly say: 'You should become a Buddha! You should become a Buddha!' Their verbal actions do not stop, yet they cannot cause the arising of Bodhi mind. If it were possible to become a Buddha in this way, there would be no such thing.
'Kasyapa! In the latter days after my Parinirvana, and after your Parinirvana, the devas will no longer protect, and at that time, even if there are those who hear what I have said and generate Bodhi mind, or if there are bhikshus who generate Bodhi mind, they will abide in twenty unwholesome behaviors. What are the twenty? They are: being close to bhikshunis, eating impure food, eating food taken by hand, and accepting food urged by bhikshunis. Kasyapa! Just like now, learned bhikshus in quiet places, or in gatherings, diligently practice the Dharma. However, Kasyapa! At that time, those bhikshus, whether in villages or in quiet places, will gather with bhikshunis, diligently inquire about the Dharma, but will instead generate lustful desires, rather than the pursuit of the Dharma. Those bhikshunis will also generate more lustful desires and less Dharma mind. Kasyapa! Look at these people, although they are called seekers of Bodhi, they will fall into terrible evil paths.
'Kasyapa! Look at that time, they will pretend to practice the Dharma and become close to each other. When they meet, they will speak impure words. When they become close, they will take each other as disciples. Initially, they will greet each other with the etiquette of teacher and disciple. After that, they will gradually send messengers; when sending messengers, they will use pleasant names; after getting the names, they will secretly take each other as spouses, and go in and out together. Later, when they hear others ask: 'Whose person is this? Why do they call each other sisters like relatives, and meet frequently?' Because of frequent meetings, they will do things they should not do, generate desires for each other, and gradually reveal the appearance of desire. They will use words to seduce each other, and eventually engage in impure conduct, learning the laws of Yama, losing the opportunity for Bodhi, ascension to heaven, and Nirvana, abandoning the Tathagata, and also abandoning the Dharma, and there will be nothing left.'
僧利。住於一處，生欲覺、瞋覺、惱覺、害覺，菩薩行業，四凈梵行，是人無有，如余菩薩勤四梵行，是人勤行欲瞋等覺，亦復如是。
「迦葉！當於爾時，是惡人住，有是賊住，有斗諍住。迦葉！爾時禁制悉皆毀壞，聞是等經，便生輕毀，本所持戒，本行檀施，生於歡喜，發菩提心；后聞是經而譭謗之。
「迦葉！當於爾時有是印相，聞如是經而生誹謗，若有凈戒持法比丘應如是知、如經句來，應當舍離如是之人，以其無有愛法心故。
「複次，迦葉！當於爾時，是諸人等自唱是言：『我行菩薩道。』生於狂逸，以狂逸故，自稱我是大阿羅漢、我是緣覺。彼不可治，不可覆住，向于惡趣。
「複次，迦葉！爾時無有作善業者，令多眾生毀呰菩提。迦葉！當於爾時，粗有形相。複次，迦葉！當爾之時，有一人行相似波羅蜜，是為後世粗有形相。
「複次，迦葉！當於爾時，如是等經說真實者，當被謗毀，當見捨棄云邪見說。迦葉！時癡人，不知此經禁制破戒。迦葉！當於爾時，悉為惡賊，自不見法，無惱菩提，愚默靖思，謗無菩提。
「複次迦葉！當於是時，無和合僧，粗有形相。
「複次迦葉！當於是時多不知恩，勇健為惡。作何等惡？數數言說，稱佛名號以致供養。
【現代漢語翻譯】 現代漢語譯本： 僧人如果住在一個地方，心中生起慾念的覺知、嗔恨的覺知、惱怒的覺知、傷害的覺知，那麼這個人就沒有菩薩的修行，沒有四種清凈的梵行（brahmaviharas，四種無量心：慈、悲、喜、舍）。不像其他菩薩那樣勤奮地修持四梵行，這個人卻勤奮地修行慾念、嗔恨等覺知，情況也是如此。 『迦葉（Kasyapa，佛陀的十大弟子之一）！當那個時候，這個惡人會安住於此，如同盜賊一般安住於此，如同爭鬥一般安住於此。迦葉！那時，所有的禁制都會被破壞，聽到這些經典，就會產生輕視和譭謗，原本所持守的戒律，原本所行的佈施，都會感到歡喜，併發起菩提心（bodhicitta，覺悟之心）；之後聽到這些經典卻又譭謗它。』 『迦葉！當那個時候，會有這樣的印記，聽到這樣的經典就產生誹謗。如果有持守清凈戒律、奉行佛法的比丘，應該這樣知道，按照經典所說的，應當捨棄這樣的人，因為他們沒有愛慕佛法的心。』 『再者，迦葉！當那個時候，這些人會自己宣稱：『我正在修行菩薩道。』他們會變得狂妄放縱，因為狂妄放縱，他們會自稱我是大阿羅漢（arhat，已證悟的聖者）、我是緣覺（pratyekabuddha，獨自證悟者）。他們不可救藥，無法再安住于正道，將走向惡趣（dugati，惡道）。』 『再者，迦葉！那時沒有行善業的人，導致許多眾生譭謗菩提（bodhi，覺悟）。迦葉！當那個時候，只是粗略地有外在的修行形式。再者，迦葉！當那個時候，有一個人修行相似的波羅蜜（paramita，到達彼岸的修行），這只是爲了後世粗略地有外在的修行形式。』 『再者，迦葉！當那個時候，像這樣宣說真實義的經典，會被誹謗和捨棄，被認為是邪見之說。迦葉！那時愚癡的人，不知道這部經典是用來禁止破戒的。迦葉！當那個時候，他們都像惡賊一樣，自己不明白佛法，不惱怒菩提，愚昧地保持沉默，卻誹謗沒有菩提。』 『再者，迦葉！當那個時候，沒有和合的僧團（samgha，佛教僧團），只是粗略地有外在的僧團形式。』 『再者，迦葉！當那個時候，很多人不知道感恩，勇猛地作惡。他們作什麼惡呢？他們會不斷地說，稱念佛的名號以接受供養。』
【English Translation】 English version: If a monk dwells in a place and generates thoughts of desire, thoughts of anger, thoughts of annoyance, and thoughts of harm, that person does not have the practice of a Bodhisattva, nor the four pure Brahmaviharas (the four immeasurables: loving-kindness, compassion, joy, and equanimity). Unlike other Bodhisattvas who diligently practice the four Brahmaviharas, this person diligently practices thoughts of desire, anger, and so on, and the situation is the same. 'Kasyapa (one of the Buddha's ten great disciples)! At that time, this evil person will dwell there, dwelling like a thief, dwelling like a quarrel. Kasyapa! At that time, all the precepts will be broken, and upon hearing these sutras, they will generate contempt and slander. They will be pleased with the precepts they originally held and the almsgiving they originally practiced, and they will generate Bodhicitta (the mind of enlightenment); later, upon hearing these sutras, they will slander them.' 'Kasyapa! At that time, there will be this sign: upon hearing such sutras, they will generate slander. If there are monks who uphold pure precepts and practice the Dharma, they should know this: according to the sutra, they should abandon such people, because they do not have a mind that loves the Dharma.' 'Furthermore, Kasyapa! At that time, these people will proclaim themselves: 『I am practicing the Bodhisattva path.』 They will become arrogant and unrestrained. Because of their arrogance and unrestraint, they will claim, 『I am a great Arhat (an enlightened saint),』 『I am a Pratyekabuddha (a solitary enlightened one).』 They are incurable, unable to dwell in the right path, and will go to the evil realms (dugati).' 'Furthermore, Kasyapa! At that time, there will be no one who performs good deeds, causing many beings to slander Bodhi (enlightenment). Kasyapa! At that time, there will only be a rough external form of practice. Furthermore, Kasyapa! At that time, there will be one person who practices a similar Paramita (perfection), which is only a rough external form of practice for future generations.' 'Furthermore, Kasyapa! At that time, sutras that speak the truth like these will be slandered and abandoned, and will be considered heretical views. Kasyapa! At that time, foolish people will not know that this sutra is meant to prohibit breaking precepts. Kasyapa! At that time, they will all be like evil thieves, not understanding the Dharma themselves, not being annoyed by Bodhi, foolishly remaining silent, yet slandering that there is no Bodhi.' 'Furthermore, Kasyapa! At that time, there will be no harmonious Sangha (Buddhist monastic community), only a rough external form of the Sangha.' 'Furthermore, Kasyapa! At that time, many will be ungrateful and bravely do evil. What evil will they do? They will constantly speak, invoking the Buddha's name to receive offerings.'
「複次，迦葉！當於是時，呵解脫戒，不護口業，不護口業故，不護威儀，住不凈處，住不凈處，而演說法，我法是時漸當薄賤。
大方廣三戒經卷上 大正藏第 11 冊 No. 0311 大方廣三戒經
大方廣三戒經卷中
北涼天竺三藏曇無讖譯
「如是漸漸多有女人，棄捨其夫游諸僧坊。入僧坊已，為一女人而獨說法，示解脫法。迦葉！我見爾時純是非法，五百非法門，五百煩惱門，不修行人。當於爾時，悉是無戒，在家無異。
「迦葉！當於爾時，戒法極惡。若希望利益求菩提者，不應親近於比丘尼，不住是處，離不親近，更勿親近，舍世利養，依乞食行，舍愛衣服，受糞掃衣，舍離臺觀、床臥敷具，依止山林、坑澗、窟舍，舍離一切甘美病藥，依陳棄藥；于諸眾生生親愛想，修行慈心，當忍一切毀罵撾打；舍離一切知識親族，修業自活，不應同彼在家之人，說解脫戒，當隨順行。
「迦葉！若違解脫戒，便違如來力、無所畏等，則違過去未來現在諸佛菩薩。如是罪報，若三千大千世界所有一切眾生悉墮地獄，是等眾生所受苦痛，比是苦痛，百分不及一，千分、百千分、百千億，乃至算數譬喻所不能及。若欲得離如是等苦，應當舍離是癡惡人百千由旬。
【現代漢語翻譯】 現代漢語譯本： 「再者，迦葉（佛陀弟子名）！當那個時候，人們會輕視解脫戒律，不守護口業，因為不守護口業，所以不守護威儀，住在不凈的地方，住在不凈的地方，卻在那裡宣講佛法，我的佛法那時會逐漸變得輕賤。
《大方廣三戒經》捲上 大正藏第 11 冊 No. 0311 《大方廣三戒經》
《大方廣三戒經》卷中
北涼天竺三藏曇無讖譯
「像這樣漸漸地會有很多女人，拋棄她們的丈夫，遊蕩在各個僧院。進入僧院后，只為一個女人單獨說法，展示解脫之法。迦葉！我看到那時完全是非法，有五百種非法之門，五百種煩惱之門，不修行的人。在那個時候，他們全部都沒有戒律，和在家的人沒有區別。
「迦葉！在那個時候，戒律會變得極其惡劣。如果有人希望獲得利益，追求菩提（覺悟），就不應該親近比丘尼（女性出家人），不應該住在她們的地方，遠離不親近，更不要親近，捨棄世俗的利益供養，依靠乞食為生，捨棄喜愛的衣服，穿糞掃衣，捨棄樓臺亭閣、床鋪臥具，依止山林、坑澗、洞穴，捨棄一切甘美的藥物，依靠陳舊的廢棄藥物；對於一切眾生生起親愛之心，修行慈悲心，應當忍受一切譭謗謾罵和毆打；捨棄一切認識的親戚朋友，通過自己的修行來生活，不應該像那些在家的人一樣，宣講解脫戒律，應當隨順戒律而行。
「迦葉！如果違背解脫戒律，就違背瞭如來（佛陀）的十力、四無所畏等功德，也就違背了過去、未來、現在的一切諸佛菩薩。這樣的罪報，如果三千大千世界所有一切眾生都墮入地獄，這些眾生所受的痛苦，和違背解脫戒律的罪報相比，百分之一都不到，千分之一、百千分之一、百千億分之一，乃至用算數和譬喻都無法比擬。如果想要脫離這樣的痛苦，應當舍離這些愚癡惡人百千由旬（古印度長度單位）。」
【English Translation】 English version: 「Furthermore, Kashyapa (a disciple of Buddha)! At that time, people will despise the precepts of liberation, not guard their verbal actions, and because they do not guard their verbal actions, they will not guard their deportment, dwell in impure places, and while dwelling in impure places, they will preach the Dharma. My Dharma will then gradually become debased.
The Great Vaipulya Sutra of the Three Precepts, Volume 1 Taisho Tripitaka Volume 11, No. 0311, The Great Vaipulya Sutra of the Three Precepts
The Great Vaipulya Sutra of the Three Precepts, Volume 2
Translated by Tripitaka Dharmaraksha of Tianzhu (India) during the Northern Liang Dynasty
「Gradually, there will be many women who abandon their husbands and wander in various monasteries. After entering the monasteries, they will preach the Dharma solely for one woman, demonstrating the path to liberation. Kashyapa! I see that at that time, it will be completely unlawful, with five hundred gates of unlawfulness, five hundred gates of afflictions, and people who do not practice. At that time, they will all be without precepts, no different from lay people.
「Kashyapa! At that time, the precepts will become extremely evil. If one hopes to gain benefits and seek Bodhi (enlightenment), one should not associate with Bhikshunis (female monastics), should not dwell in their places, should stay away from them, and should not associate with them at all. One should abandon worldly benefits and offerings, rely on begging for food, abandon beloved clothes, wear discarded rags, abandon pavilions, beds, and bedding, rely on mountains, ravines, and caves, abandon all sweet and delicious medicines, and rely on old and discarded medicines. One should generate loving-kindness towards all beings, practice loving-kindness, and endure all slander, abuse, and beatings. One should abandon all known relatives and friends, live by one's own practice, and should not, like those lay people, preach the precepts of liberation, but should follow the precepts accordingly.
「Kashyapa! If one violates the precepts of liberation, one violates the Tathagata's (Buddha's) ten powers, four fearlessnesses, etc., and also violates all the Buddhas and Bodhisattvas of the past, present, and future. The retribution for such a sin is such that if all beings in the three thousand great thousand worlds were to fall into hell, the suffering they would endure would not be even one percent, one thousandth, one hundred thousandth, one hundred millionth, or even comparable by calculation or analogy to the suffering caused by violating the precepts of liberation. If one wishes to escape such suffering, one should abandon these foolish and evil people by a hundred thousand yojanas (an ancient Indian unit of distance).」
若聞其聲，猶應當離，況復見聞而不離之。應親近一法。云何一法？一切諸法悉無所有。若忍諸法悉無所有，應當遠離如是惡人而不親近。又復應當親近二法。何等二法？一切諸法悉無所有，求集諸法，不著集心。云何為集？如所集者都不可得，不可得中而不生心，如離邪見舍離三有，亦復如是行菩薩行，離諸相心行菩薩行。行菩薩行時，舍離如上所說。舍離是已，值彌勒佛，離諸怖畏，作如是言：『快哉！安樂！快哉！得離於魔伴侶。快哉！得離遠於惡道。』
「迦葉！若聞是經已，不怖不驚，自見己身生能持心，如來悉知是人能持於我法藏。迦葉！猶如長者多財封祿，是長者子，所見諸物起父財想。初始見時此是我物，后持此物隨所至處處處藏舉。
「如是，迦葉！爾時比丘聞是等經，作是念言：『此是如來軟妙梵音之所演說。』復有比丘聞是法已，而起誹謗：『是持法比丘作如是言：「此是佛說，最為真實。」少於伴侶，是人劣弱，居處不惡日處藏舉。』
「迦葉！我後世護法城者甚為極少，我持是等委付彌勒為其伴侶，是等當修行于大舍。若有善男子。聞是法已如教而作，是當在於彌勒初會修行梵行，正見眾生當護法城。
「迦葉！我不見有乃至一人不值於我，后五百歲法欲滅時，
【現代漢語翻譯】 現代漢語譯本：如果僅僅聽到惡人的聲音，尚且應當遠離，更何況是親眼見到或聽到他們而不遠離呢？應當親近一種法。什麼是一種法呢？就是一切諸法都是空無所有的。如果能夠忍受一切諸法都是空無所有的，就應當遠離這樣的惡人而不親近。又應當親近兩種法。哪兩種法呢？就是一切諸法都是空無所有的，以及尋求聚集諸法，但不執著于聚集的心。什麼是聚集呢？就像所聚集的東西都不可得，在不可得之中不生起執著的心，就像遠離邪見，捨棄三有（欲有、色有、無色有），也應當這樣修行菩薩行，遠離一切相的執著心來修行菩薩行。在修行菩薩行的時候，捨棄如上所說的執著。捨棄這些執著之後，當遇到彌勒佛（未來佛），就能遠離一切怖畏，並說：『快樂啊！安樂啊！快樂啊！終於脫離了魔的伴侶。快樂啊！終於遠離了惡道。』 「迦葉（佛陀弟子名）！如果聽到這部經后，不感到恐懼也不感到驚訝，並且自己能感覺到生起了能持守佛法的心，如來就知道這個人能夠持守我的法藏。迦葉！就像一位富有的長者，擁有許多財富和封地，他的兒子看到任何東西都會想到這是父親的財產。最初看到時就認為這是我的東西，之後拿著這些東西，無論到哪裡都小心地收藏起來。 「同樣，迦葉！那時，比丘聽到這些經典，會這樣想：『這是如來用柔軟微妙的梵音所宣說的。』但也有比丘聽到這部法后，反而誹謗說：『這個持法比丘這樣說：「這是佛說的，最為真實。」他很少有同伴，這個人很弱小，住在不好的地方，每天都小心地藏著經書。』 「迦葉！我後世護持佛法的人非常稀少，我把這些人託付給彌勒（未來佛），讓他們成為同伴，這些人應當修行大舍。如果有善男子，聽到這部法后能夠按照教導去做，那麼他將會在彌勒佛初次說法時修行梵行，以正見來護持佛法。 「迦葉！我沒有看到哪怕有一個人不會遇到我，在後五百歲佛法將要滅亡的時候，
【English Translation】 English version: If one should even hear the sound of an evil person, one should still keep away; how much more so if one sees or hears them and does not keep away? One should draw near to one dharma. What is one dharma? It is that all dharmas are without any substance. If one can endure that all dharmas are without any substance, one should keep away from such evil people and not draw near to them. Furthermore, one should draw near to two dharmas. What are the two dharmas? They are that all dharmas are without any substance, and seeking to gather dharmas, but not being attached to the mind of gathering. What is gathering? It is like that which is gathered is completely unattainable, and in the unattainable, not giving rise to attachment, just as one abandons wrong views and relinquishes the three realms of existence (the desire realm, the form realm, and the formless realm), one should also practice the bodhisattva path in this way, abandoning the mind of attachment to all forms. When practicing the bodhisattva path, one should abandon the attachments mentioned above. Having abandoned these attachments, when one encounters Maitreya Buddha (the future Buddha), one will be able to be free from all fears, and say: 『Joyful! Peaceful! Joyful! Finally, I have escaped the companions of Mara. Joyful! Finally, I have escaped the evil paths.』 「Kashyapa (name of a Buddha's disciple)! If one hears this sutra and is neither afraid nor surprised, and one feels that one has given rise to a mind capable of upholding the Dharma, the Tathagata knows that this person is capable of upholding my Dharma treasury. Kashyapa! It is like a wealthy elder, who possesses much wealth and land, whose son, upon seeing anything, thinks of it as his father's property. When he first sees it, he thinks, 『This is mine,』 and then, taking these things, he carefully stores them wherever he goes. 「Likewise, Kashyapa! At that time, a bhikshu, upon hearing these sutras, will think: 『This is what the Tathagata has proclaimed with his soft and subtle Brahma voice.』 But there are also bhikshus who, upon hearing this Dharma, will instead slander it, saying: 『This bhikshu who upholds the Dharma says, 「This is what the Buddha said, and it is the most true.」 He has few companions, this person is weak, he lives in a poor place, and he carefully hides his scriptures every day.』 「Kashyapa! Those who protect the Dharma in my later age are very few, and I entrust these people to Maitreya (the future Buddha), to be their companions, and these people should practice great giving. If there is a good man who, upon hearing this Dharma, acts according to the teachings, then he will practice the Brahma conduct during Maitreya Buddha's first assembly, and with right view, he will protect the Dharma. 「Kashyapa! I do not see even one person who will not encounter me, and in the last five hundred years, when the Dharma is about to perish,
聞是法已而不誹謗，能受持讀誦，無有是處。若已見我親近恭敬，於後末世五百歲時聞如是經，能受能持能讀能誦。如是人等，不待我讀誦斯，自當有一切智心，念於我已生於歡喜，作如是言：『奇哉，奇哉！釋迦牟尼世尊能受我法、守護於我。』是故，迦葉！當學此法。學此法者，隨所欲樂必成無難。」
爾時摩訶迦葉白言：「世尊！如我今者，永無希望失於無上正真之道。世尊！若令我具一切智者，甚用歡喜。若我得無上道者，得希有色身。」
佛告迦葉：「我不道汝，我因汝故說於是等，令少疑惑，速成無上正真之道。複次，迦葉！若有眾生渴法成就，修整合就，是等漸漸成無上道，普斷一切所有蓋纏而為說法。迦葉！菩薩應當成就四法。何等四？菩薩應當發大精進。云何精進？精進者謂不求色、受、想、行、識，集無漏法。云何無漏法者？無地大，不說地大，無水、火、風大，不說水、火、風大，一切言說皆是不實，是菩薩取言說彼岸。」
迦葉白言：「世尊！設有人問：『如來亦以言語說法，可不實耶？』世尊！如是之人當云何答？我今欲從如來、應供、正遍覺聞。」
佛告迦葉：「未來當有諸惡比丘，不修身、不修戒、不修心、不修慧，瞋恚勇盛，口業勇健，不受不持不讀不誦
{ "translations": [ "現代漢語譯本：聽聞此法后而不誹謗，能夠接受、持守、讀誦，這是不可能的。如果已經見過我、親近恭敬我，在後世末法五百歲時聽聞這樣的經典，能夠接受、持守、讀誦，這樣的人，不需要我來為他們讀誦，他們自己就會擁有一切智慧的心，憶念我後心生歡喜，會這樣說：『奇哉，奇哉！釋迦牟尼世尊（Sakyamuni，佛教創始人）能夠接受我的法，守護我。』因此，迦葉（Kasyapa，佛陀十大弟子之一）！應當學習此法。學習此法的人，隨其所愿必定能夠毫無困難地成就。」 , "當時，摩訶迦葉（Mahakasyapa，佛陀十大弟子之一）稟告佛說：『世尊！像我今天這樣，永遠不會希望失去無上正真之道。世尊！如果能讓我具足一切智慧，我將非常歡喜。如果我能證得無上道，就能得到稀有的色身。』", "佛告訴迦葉：『我不是在說你，我是因為你的緣故才說這些，讓那些少有疑惑的人，能夠快速成就無上正真之道。再次，迦葉！如果有眾生渴求佛法，修習佛法成就，這些人會漸漸成就無上道，普遍斷除一切覆蓋纏縛，而為他們說法。迦葉！菩薩應當成就四種法。是哪四種呢？菩薩應當發起大精進。什麼是精進呢？精進就是不追求色（rupa，物質）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），而是積聚無漏法。什麼是無漏法呢？沒有地大（prthivi-dhatu，地元素），不說地大；沒有水、火、風大（apo-dhatu, tejo-dhatu, vayo-dhatu，水、火、風元素），不說水、火、風大；一切言說都是不真實的，菩薩要取言說的彼岸。』", "迦葉稟告佛說：『世尊！如果有人問：『如來（Tathagata，佛的稱號）也用言語說法，難道也是不真實的嗎？』世尊！這樣的人應當如何回答？我現在想從如來、應供（Arhat，值得供養的人）、正遍覺（Samyaksambuddha，完全覺悟的人）那裡聽聞。』", "佛告訴迦葉：『未來會有一些惡比丘（bhikkhu，佛教出家男眾），不修身、不修戒、不修心、不修慧，嗔恚心盛，口業強健，不接受、不持守、不讀誦。』" ], "english_translations": [ "English version: It is impossible that after hearing this Dharma, one would not slander it, but be able to accept, uphold, and recite it. If one has already seen me, been close to me, and revered me, and then in the last five hundred years of the Dharma's decline, hears such a sutra, and is able to accept, uphold, and recite it, such people do not need me to recite it for them. They will naturally have a mind of all-encompassing wisdom, and after remembering me, they will feel joy, saying: 'Wonderful, wonderful! Sakyamuni (the founder of Buddhism), the World-Honored One, is able to accept my Dharma and protect me.' Therefore, Kasyapa (one of the Buddha's ten great disciples)! You should learn this Dharma. Those who learn this Dharma will surely achieve their desires without difficulty.", "At that time, Mahakasyapa (one of the Buddha's ten great disciples) said to the Buddha: 'World-Honored One! As I am today, I will never hope to lose the unsurpassed, true, and correct path. World-Honored One! If you could enable me to possess all wisdom, I would be extremely joyful. If I were to attain the unsurpassed path, I would obtain a rare and beautiful body.'", "The Buddha told Kasyapa: 'I am not speaking about you. It is because of you that I am saying these things, so that those with little doubt can quickly achieve the unsurpassed, true, and correct path. Furthermore, Kasyapa! If there are sentient beings who thirst for the Dharma and cultivate it to fruition, these people will gradually achieve the unsurpassed path, universally cutting off all coverings and entanglements, and I will preach the Dharma for them. Kasyapa! A Bodhisattva should achieve four dharmas. What are these four? A Bodhisattva should generate great diligence. What is diligence? Diligence is not seeking after form (rupa, matter), feeling (vedana, sensation), perception (samjna, perception), mental formations (samskara, volition), or consciousness (vijnana, consciousness), but rather accumulating unconditioned dharmas. What are unconditioned dharmas? There is no earth element (prthivi-dhatu), and we do not speak of the earth element; there is no water, fire, or wind element (apo-dhatu, tejo-dhatu, vayo-dhatu), and we do not speak of the water, fire, or wind elements. All speech is unreal, and a Bodhisattva should take the other shore of speech.'", "Kasyapa said to the Buddha: 'World-Honored One! If someone were to ask: 'The Tathagata (the title of the Buddha) also uses language to preach the Dharma, is that also unreal?' World-Honored One! How should such a person be answered? I now wish to hear from the Tathagata, the Arhat (one who is worthy of offerings), the Samyaksambuddha (the fully enlightened one).'", "The Buddha told Kasyapa: 'In the future, there will be some evil bhikkhus (Buddhist monks), who do not cultivate their bodies, do not cultivate precepts, do not cultivate their minds, and do not cultivate wisdom. They will be full of anger, strong in their speech, and will not accept, uphold, or recite.'" ] }
如是等經。何以故？是生起色、受、想、行、識，如是等經言說之法。爾時世間當有比丘，生起於色、受、想、行、識。彼時比丘當如是住，猶如在家，終不推求于第一義。迦葉！如生盲人著金華鬘，是不自知。迦葉！將來比丘亦復如是，聞是等經不能持文，況能推求解第一義。迦葉！如有男女為他丈夫之所呵詰，而是男女更于異時，若復聞說是丈夫名，驚恐怖畏。如是，迦葉！后末世時諸比丘等，聞是經說如實過惡，貪于衣服，知己有過，驚恐怖畏。迦葉！猶如獼猴為枷鎖系，而是獼猴目不欲見如是枷鎖。如是，迦葉！后比丘等亦復如是，聞是等經，目不喜見，背而捨去。迦葉！猶如有狗馳逐野干，而是野干走趣冢間孔穴深坑。如是，迦葉！未來比丘聞是經已，如野干走，野干馳走謂犯禁戒，聞是等經而生誹謗。迦葉！如野干走趣于冢間。如是，迦葉！未來比丘聞是法已，馳趣還家，馳趣色慾，馳趣女人，趣于斗諍，趣于醫術，趣于斷事，住是諸處設犯禁戒，我說是等，喻趣冢間。迦葉！如野干趣于孔穴。如是，迦葉！爾時比丘，身壞命終趣于地獄，我說是等名趣孔穴。迦葉！如野干走趣于深坑，未來比丘亦復如是，身壞命終生刺地獄。迦葉！我說是等名趣深坑。迦葉！同如野干，諸比丘等，不能推求如是等經解其
【現代漢語翻譯】 現代漢語譯本：像這樣的經典，是為什麼呢？因為這些經典闡述了色（物質）、受（感受）、想（概念）、行（意志）、識（意識）的生起，以及諸如此類的法。那時，世間將會有比丘，他們執著於色、受、想、行、識。那時，這些比丘會像在家俗人一樣生活，終究不會去探求第一義（最高的真理）。迦葉！就像一個天生的盲人戴著金花環，卻不知道自己戴著花環一樣。迦葉！未來的比丘也會這樣，聽聞這些經典卻不能記住經文，更何況去探求理解第一義呢？迦葉！就像有男女被他們的丈夫責罵，之後，如果再次聽到這個丈夫的名字，就會感到驚恐害怕。同樣，迦葉！在末世的時候，那些比丘們，聽到這些經典如實地揭示他們的過錯，貪戀衣物，知道自己有過錯，就會感到驚恐害怕。迦葉！就像被枷鎖束縛的猴子，不願意看到枷鎖一樣。同樣，迦葉！未來的比丘們也會這樣，聽到這些經典，眼睛不喜歡看，背過身去，捨棄經典。迦葉！就像狗追逐野干，而野干逃向墳墓間的洞穴和深坑。同樣，迦葉！未來的比丘聽到這些經典后，就像野干逃跑一樣，野干逃跑是因為犯了禁戒，聽到這些經典就誹謗。迦葉！就像野干逃向墳墓間一樣。同樣，迦葉！未來的比丘聽到這些法后，就逃回家，逃向俗務，逃向女人，逃向爭鬥，逃向醫術，逃向斷事，住在這些地方，即使犯了禁戒，我把這些比作逃向墳墓間。迦葉！就像野干逃向洞穴一樣。同樣，迦葉！那時，比丘身壞命終后墮入地獄，我把這比作逃向洞穴。迦葉！就像野干逃向深坑一樣，未來的比丘也會這樣，身壞命終后墮入刺地獄。迦葉！我把這比作逃向深坑。迦葉！就像野幹一樣，這些比丘不能探求這些經典，理解其中的含義。
【English Translation】 English version: Why are these sutras such? It is because these sutras speak of the arising of form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), and the dharmas that are like these. At that time, there will be monks in the world who are attached to form, feeling, perception, mental formations, and consciousness. At that time, these monks will live like householders, and will never seek the ultimate meaning (paramartha). Kashyapa! It is like a man born blind wearing a golden garland, who does not know it himself. Kashyapa! Future monks will also be like this, hearing these sutras but not being able to remember the words, let alone seek to understand the ultimate meaning. Kashyapa! It is like men and women who are scolded by their husbands, and then, if they hear the name of that husband again, they will be terrified and afraid. Similarly, Kashyapa! In the latter days, those monks, hearing these sutras truthfully reveal their faults, being greedy for clothes, knowing they have faults, will be terrified and afraid. Kashyapa! It is like a monkey bound by chains, who does not want to see the chains. Similarly, Kashyapa! Future monks will also be like this, hearing these sutras, their eyes will not like to see them, they will turn their backs and abandon the sutras. Kashyapa! It is like a dog chasing a jackal, and the jackal runs to the holes and pits among the tombs. Similarly, Kashyapa! Future monks, after hearing these sutras, will run like jackals, jackals run because they have broken precepts, and upon hearing these sutras, they will slander them. Kashyapa! It is like a jackal running to the tombs. Similarly, Kashyapa! Future monks, after hearing these dharmas, will run home, run to worldly affairs, run to women, run to disputes, run to medicine, run to judging matters, and dwell in these places, even if they break precepts, I liken these to running to the tombs. Kashyapa! It is like a jackal running to a hole. Similarly, Kashyapa! At that time, monks, after their bodies break and their lives end, will fall into hell, I liken this to running to a hole. Kashyapa! It is like a jackal running to a deep pit, future monks will also be like this, after their bodies break and their lives end, they will fall into the thorny hell. Kashyapa! I liken this to running to a deep pit. Kashyapa! Like jackals, these monks cannot seek these sutras and understand their meaning.
義趣，但能如是譭謗揚惡，身壞命終墮在惡道。
「迦葉！若有比丘作如是言：『汝說之法悉是不實，如來言說為是真實。』為不真實智比丘言：『大德！今者為執何事？為執于空？為執言說？』答言：『我執言說。』問曰：『汝即是佛。何以故？汝今亦以言說故。』答言：『我執于空。』問曰：『此當分別。何以故？不可分別名之為空，汝之空者即是言說。又汝空者，為是我空？為我所空？為眾生空故空？』又復問言：『比丘！汝意云何？汝喜一切法空不也？』答曰：『我都不喜一切法空。』又問：『大德久失沙門釋子之法。何以故？是佛世尊說一切法空，不說有我、眾生、壽命，不說有人。』答曰：『我今喜樂一切法空。』問曰：『大德尚喜一切法空，況復如來、應供、正遍覺。大德于意云何？眼是如來不？耳、鼻、舌、身、意是如來不？』答曰：『眼是如來，耳、鼻、舌、身、意是如來。』問曰：『此當分別。若其爾者，大德便為亦是如來。』答曰：『眼是言說，非是如來，耳、鼻、舌、身、意是言說，非是如來。』問曰：『此當分別。若眼非如來，耳、鼻、舌、身、意非是如來，大德先說：「如來即是言說」，今者何故說言非也？』答言：『眼非如來，非離眼是如來；乃至意非如來，不離意是如來。』
【現代漢語翻譯】 現代漢語譯本：如果有人這樣誹謗和宣揚惡行，那麼他身壞命終後會墮入惡道。 迦葉！如果有比丘這樣說：『你所說的法都是不真實的，如來說的才是真實的。』對於這種不具真實智慧的比丘，可以問他：『大德，你現在執著于什麼？是執著于空，還是執著于言說？』如果他回答說：『我執著于言說。』就問他：『那你就是佛了。為什麼呢？因為你現在也是通過言說來表達。』如果他回答說：『我執著于空。』就問他：『這需要分別說明。為什麼呢？因為不可分別的才叫做空，而你所說的空其實也是一種言說。而且，你所說的空，是我的空？還是我所擁有的空？還是因為眾生空而空？』 又問：『比丘，你覺得怎麼樣？你喜歡一切法都是空嗎？』他回答說：『我一點都不喜歡一切法都是空。』又問：『大德，你已經很久失去了沙門釋子的修行方法了。為什麼呢？因為佛世尊說一切法空，不說有我、眾生、壽命，也不說有人。』他回答說：『我現在喜歡一切法空。』問：『大德既然喜歡一切法空，更何況是如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正遍覺（Samyaksambuddha，完全覺悟的人）呢？大德，你覺得怎麼樣？眼是如來嗎？耳、鼻、舌、身、意是如來嗎？』他回答說：『眼是如來，耳、鼻、舌、身、意是如來。』問：『這需要分別說明。如果這樣，大德你也就成了如來了。』他回答說：『眼是言說，不是如來，耳、鼻、舌、身、意是言說，不是如來。』問：『這需要分別說明。如果眼不是如來，耳、鼻、舌、身、意不是如來，大德你之前說「如來就是言說」，現在為什麼又說不是呢？』他回答說：『眼不是如來，但不是離開眼才有如來；乃至意不是如來，但不是離開意才有如來。』
【English Translation】 English version: If someone slanders and propagates evil in this way, they will fall into evil realms after their body breaks and their life ends. Kashyapa! If a Bhikshu (monk) says, 'The Dharma (teachings) you speak are all untrue, what the Tathagata (Buddha) speaks is true,' to a Bhikshu who lacks true wisdom, one should ask, 'Venerable, what are you clinging to now? Are you clinging to emptiness, or are you clinging to speech?' If he answers, 'I am clinging to speech,' then ask, 'Then you are a Buddha. Why? Because you are also expressing through speech now.' If he answers, 'I am clinging to emptiness,' then ask, 'This needs to be explained separately. Why? Because what cannot be distinguished is called emptiness, and the emptiness you speak of is actually a form of speech. Moreover, the emptiness you speak of, is it the emptiness of 'I'? Or the emptiness of what 'I' possess? Or is it empty because of the emptiness of sentient beings?' Again ask, 'Bhikshu, what do you think? Do you like that all dharmas (phenomena) are empty?' He answers, 'I do not like that all dharmas are empty at all.' Then ask, 'Venerable, you have long lost the practice of a Shramana (ascetic) and a son of Shakya (Buddha's clan). Why? Because the World Honored One (Buddha) said that all dharmas are empty, not that there is a self, sentient beings, or lifespan, nor that there is a person.' He answers, 'Now I like that all dharmas are empty.' Ask, 'Venerable, since you like that all dharmas are empty, how much more so the Tathagata (Buddha), Arhat (worthy one), and Samyaksambuddha (fully enlightened one)? Venerable, what do you think? Is the eye the Tathagata? Are the ear, nose, tongue, body, and mind the Tathagata?' He answers, 'The eye is the Tathagata, the ear, nose, tongue, body, and mind are the Tathagata.' Ask, 'This needs to be explained separately. If that is so, then Venerable, you are also the Tathagata.' He answers, 'The eye is speech, not the Tathagata, the ear, nose, tongue, body, and mind are speech, not the Tathagata.' Ask, 'This needs to be explained separately. If the eye is not the Tathagata, and the ear, nose, tongue, body, and mind are not the Tathagata, then Venerable, you said before that 'the Tathagata is speech,' why do you now say it is not?' He answers, 'The eye is not the Tathagata, but it is not that the Tathagata is apart from the eye; and so on, the mind is not the Tathagata, but it is not that the Tathagata is apart from the mind.'
問曰：『如來說十二入是眾生，此當分別。大德！眼、色是如來不？乃至意、法是如來不？』答曰：『眼、色是如來，乃至意、法是如來。』問曰：『如汝言者，一切眾生即是如來，一切諸地，一切諸山，樹林草木悉是如來。』答曰：『眼非如來，乃至意非如來。』問曰：『若其爾者，則說如來是法非法？』答曰：『色非如來，乃至法非如來。』問曰：『大德！法非如來也？』答曰：『法非如來。』問曰：『若其爾者，有諸眾生，說無父母，無沙門、婆羅門不凈種性，殺、盜、邪淫、妄言、兩舌、惡口、綺語、貪、瞋、邪見，如汝所言皆是如來？』答曰：『非是不善名為如來。』問曰：『若其爾者，如汝所說，法非如來，非法非如來。若非法非非法，則無言說。如大德言，無有言說名為如來。』
「迦葉！應當如是，數數折伏是諸惡人。迦葉！我不見世間人、天、魔、梵，能與如是如法說者而共語論，唯除瞋癡不堪忍者、無因緣者，毀呰空法棄捨而去。是故，迦葉！汝等當持如是比經。
「迦葉！未來世有持是法者，當有三名。何等三？謂說斷滅，謂說無物，說無陰聚，無有恭敬。迦葉！當爾之時，如是等經當被誹謗。迦葉！汝觀爾時，不恭敬佛，不恭敬法，不恭敬僧。若不恭敬佛、法、僧已，何僧名住
【現代漢語翻譯】 現代漢語譯本：有人問：『如來說的十二入（十二處，即眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）是眾生，這應當分別說明。大德！眼和色是如來嗎？乃至意和法是如來嗎？』回答說：『眼和色是如來，乃至意和法是如來。』有人問：『如果像你所說，一切眾生就是如來，一切土地，一切山脈，樹林草木都是如來。』回答說：『眼不是如來，乃至意不是如來。』有人問：『如果這樣，那麼說如來是法還是非法呢？』回答說：『色不是如來，乃至法不是如來。』有人問：『大德！法不是如來嗎？』回答說：『法不是如來。』有人問：『如果這樣，那麼有些眾生，說沒有父母，沒有沙門（出家修行者）、婆羅門（祭司），是不清凈的種性，殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見，像你所說的都是如來嗎？』回答說：『不是不善的才叫如來。』有人問：『如果這樣，像你所說，法不是如來，非法也不是如來。如果既不是法也不是非法，那就無法言說。就像大德所說，沒有言說才叫如來。』 『迦葉（佛陀弟子名）！應當這樣，多次折服這些惡人。迦葉！我沒有見到世間的人、天、魔、梵（天神），能像這樣如法說的人一起辯論，除非是嗔恨愚癡不能忍耐的人、沒有因緣的人，才會譭謗空法，拋棄而去。所以，迦葉！你們應當受持這樣的經典。 『迦葉！未來世有受持這個法的人，會有三種稱呼。是哪三種呢？就是說斷滅，說沒有東西，說沒有陰聚（五蘊，即色、受、想、行、識），沒有恭敬心。迦葉！當那個時候，這樣的經典會被誹謗。迦葉！你看看那個時候，不恭敬佛，不恭敬法，不恭敬僧。如果不恭敬佛、法、僧，那還算什麼僧團呢？』
【English Translation】 English version: Someone asked: 'The Tathagata (如來, Buddha's epithet) says the twelve entrances (十二入, twelve sense bases: six sense organs and six sense objects) are sentient beings, this should be explained separately. Great Virtue! Are the eye and form the Tathagata? And so on, are the mind and dharma the Tathagata?' The answer was: 'The eye and form are the Tathagata, and so on, the mind and dharma are the Tathagata.' Someone asked: 'If it is as you say, all sentient beings are the Tathagata, all lands, all mountains, forests, and vegetation are the Tathagata.' The answer was: 'The eye is not the Tathagata, and so on, the mind is not the Tathagata.' Someone asked: 'If that is so, then is the Tathagata said to be dharma or non-dharma?' The answer was: 'Form is not the Tathagata, and so on, dharma is not the Tathagata.' Someone asked: 'Great Virtue! Is dharma not the Tathagata?' The answer was: 'Dharma is not the Tathagata.' Someone asked: 'If that is so, then there are some sentient beings who say they have no parents, no shramanas (沙門, renunciates) or brahmins (婆羅門, priests), are of impure lineage, kill, steal, engage in sexual misconduct, lie, use divisive speech, harsh speech, idle chatter, are greedy, hateful, and have wrong views, are all these, as you say, the Tathagata?' The answer was: 'It is not the unwholesome that is called the Tathagata.' Someone asked: 'If that is so, as you say, dharma is not the Tathagata, and non-dharma is not the Tathagata. If it is neither dharma nor non-dharma, then there is nothing to say. As the Great Virtue says, the absence of speech is called the Tathagata.' 'Kashyapa (迦葉, a disciple of the Buddha)! It should be like this, repeatedly subdue these evil people. Kashyapa! I have not seen anyone in the world, gods, demons, or Brahmas (梵, a type of deity), who can debate with someone who speaks like this in accordance with the Dharma, except for those who are hateful, ignorant, and cannot endure, those who have no affinity, who will slander the empty dharma and abandon it. Therefore, Kashyapa! You should uphold such scriptures. 'Kashyapa! In the future, those who uphold this dharma will have three names. What are the three? They are those who speak of annihilation, those who say there is nothing, those who say there are no aggregates (陰聚, the five aggregates: form, feeling, perception, mental formations, and consciousness), and those who have no respect. Kashyapa! At that time, such scriptures will be slandered. Kashyapa! You see at that time, there is no respect for the Buddha, no respect for the Dharma, no respect for the Sangha (僧, monastic community). If there is no respect for the Buddha, Dharma, and Sangha, what kind of Sangha is it?'
？但依言說，依于名字。雖唱佛名，于眾顯說，而不能見何者是佛。雖口說法，而不能知如來世尊，云何說法？雖作是言：『四向四得，是佛世尊聲聞之僧。』但知于名，而不能知依名實德，為于衣服、飲食、臥具、病藥緣故，譭謗於法。菩薩是中應勤精進，於是等經生希欲樂，應當受持而讀誦之。何以故？是人來世當護法城。何以故？九十一劫不聞演說是空法故。
「迦葉！我今惟念過世千劫，爾時有佛出現於世，號曰寂滅，壽命八萬四千歲，守護菩薩，利益世間。復有如來號曰離垢，壽命二十一劫行菩薩道，然後乃成於無上道。迦葉！汝觀如來作幾難行攝諸眾生？迦葉！劫濁盡時不應呵是。何以故？迦葉！劫濁盡時，若有一人能信此法，甚為希有。當於爾時，持是法者，不被刀杖瓦石所害，甚為希有。何以故？迦葉！此法是大善丈夫法，謂說一切行是非行，若著我見、眾生見、命見、人見、有見者等，所不能解；及依見者，謂依戒見、佛見、法見、僧見、涅槃見，若有起于涅槃見者，如來悉知是為邪見。何以故？迦葉！如來不有涅槃、不得涅槃。迦葉！若有涅槃、得涅槃者，如來悉說名為邪見；若邪見者，說名無智；若為無智之所害者，是愚凡夫。若愚凡夫生天尚難，況佛菩提？
「迦葉！未來世中
【現代漢語翻譯】 現代漢語譯本：但是，如果只是依據言語和名字來理解，即使口中唸誦佛的名號，在眾人面前宣說，也不能真正見到什麼是佛。即使口中說法，也不能真正瞭解如來世尊是如何說法的。即使說：『四向四得（指須陀洹向、須陀洹果、斯陀含向、斯陀含果、阿那含向、阿那含果、阿羅漢向、阿羅漢果），是佛世尊的聲聞弟子。』也只是知道這些名相，而不能瞭解這些名相所代表的真實功德。他們爲了衣服、飲食、臥具、醫藥等物質利益，甚至會誹謗佛法。菩薩在這種情況下應該勤奮精進，對這些經典產生強烈的渴望和喜悅，應當接受、持誦這些經典。為什麼呢？因為這樣的人在未來世能夠守護佛法之城。為什麼呢？因為他們已經九十一劫沒有聽聞過宣說空性的佛法了。 迦葉（佛弟子名）！我現在回憶過去千劫，那時有佛出現於世，名號為寂滅（指佛的涅槃寂靜），壽命長達八萬四千歲，他守護菩薩，利益世間。又有一位如來，名號為離垢（指遠離煩惱），壽命長達二十一劫，他修行菩薩道，然後才成就無上菩提。迦葉！你看如來爲了攝受眾生，做了多少艱難的修行？迦葉！在劫濁（指末法時期）末期，不應該呵斥這種法。為什麼呢？迦葉！在劫濁末期，如果有一個人能夠相信這種法，是非常稀有的。在那個時候，持誦這種法的人，不會被刀杖瓦石所傷害，這是非常稀有的。為什麼呢？迦葉！這種法是大善丈夫的法，是說一切行為都是非行為的，如果執著於我見、眾生見、命見、人見、有見等，就不能理解這種法；以及那些執著于見解的人，比如執著于戒見、佛見、法見、僧見、涅槃見，如果有人產生涅槃見，如來都知道這是邪見。為什麼呢？迦葉！如來沒有涅槃，也沒有得到涅槃。迦葉！如果說有涅槃、得到涅槃，如來都說這是邪見；如果執著于邪見，就稱為無智；如果被無智所傷害，那就是愚癡的凡夫。愚癡的凡夫想要生天都很難，更何況是佛的菩提？ 迦葉！在未來世中
【English Translation】 English version: But relying on words and names, even if one chants the Buddha's name and proclaims it to the masses, one cannot truly see what the Buddha is. Even if one speaks the Dharma, one cannot truly understand how the Tathagata, the World Honored One, teaches. Even if one says, 'The four paths and four fruits (referring to the paths and fruits of Stream-enterer, Once-returner, Non-returner, and Arhat) are the Sangha of the Buddha, the World Honored One's disciples,' one only knows the names, but cannot understand the real virtues represented by these names. For the sake of material benefits such as clothing, food, bedding, and medicine, they even slander the Dharma. Bodhisattvas in this situation should diligently strive, develop a strong desire and joy for these scriptures, and should accept and recite them. Why? Because such people will protect the city of Dharma in the future. Why? Because they have not heard the Dharma of emptiness being preached for ninety-one kalpas. Kashyapa (name of a Buddha's disciple)! I now recall a thousand kalpas in the past, when a Buddha appeared in the world named 'Quiescence' (referring to the Buddha's peaceful Nirvana), with a lifespan of eighty-four thousand years. He protected Bodhisattvas and benefited the world. There was also a Tathagata named 'Immaculate' (referring to being free from defilements), with a lifespan of twenty-one kalpas. He practiced the Bodhisattva path and then attained unsurpassed Bodhi. Kashyapa! Look how many difficult practices the Tathagata has undertaken to gather all beings? Kashyapa! At the end of the kalpa of turbidity (referring to the Dharma-ending age), one should not criticize this Dharma. Why? Kashyapa! At the end of the kalpa of turbidity, if there is one person who can believe in this Dharma, it is very rare. At that time, those who uphold this Dharma will not be harmed by swords, sticks, tiles, or stones, which is very rare. Why? Kashyapa! This Dharma is the Dharma of great virtuous beings, which speaks of all actions as non-actions. If one is attached to the views of self, beings, life, person, existence, etc., one cannot understand this Dharma. And those who are attached to views, such as the views of precepts, Buddha, Dharma, Sangha, and Nirvana, if one develops a view of Nirvana, the Tathagata knows that it is a wrong view. Why? Kashyapa! The Tathagata does not have Nirvana, nor has he attained Nirvana. Kashyapa! If one says there is Nirvana or that one has attained Nirvana, the Tathagata says that this is a wrong view. If one is attached to wrong views, it is called ignorance. If one is harmed by ignorance, one is a foolish ordinary person. It is difficult for a foolish ordinary person to be born in heaven, let alone attain the Bodhi of a Buddha? Kashyapa! In the future world
當有比丘，年二十、三十、四十、五十、六十、七十、八十，乃至百歲老耄無智，莊嚴衣服，剃髮毀形，癡老之人無有威德起于邪業。是臨終時，復更造惡，作毀戒法。斯以三事作于奸詐。何等三？示現威儀，示現持戒行、善人相。舉指現相，以如此法用顯己德，是墮大慢。以癡悔心而取命終，身壞命終墮于地獄。是故，迦葉！我今唱令：『我為汝等真是知識，我教汝等，欲利汝等，憐愍汝等，不令於後受大熱惱。』迦葉！我終不聽著見眾生而得出家，著我見者、眾生見者、命見者，著人見者而得出家，我實不聽。強在我法而便出家，食重信施，無有真實持戒功德。迦葉！人寧六日斷于飲食，非著我見、眾生見、命見、人見，乃至涅槃見受食信施。菩薩是中應勤精進，不著我見至涅槃見。
「迦葉！我是等經，付囑如是諸善丈夫。何以故？是等所行如我行故。如是之人，即是我侶，即是我伴。」爾時世尊而說偈言：
「諸苦惱眾生， 都無有救護， 唯除世導師， 無有戲論者。 諸苦惱眾生， 依止下道者， 漸增長諸欲， 由是墮惡道。 無導無利益， 住在險曠處， 趣向不正路， 終無有安隱。 猶如持財寶， 求利行曠野， 彼有群賊起， 一切悉劫奪； 失財
【現代漢語翻譯】 現代漢語譯本：當有比丘（佛教出家男眾），年齡二十、三十、四十、五十、六十、七十、八十，乃至百歲，年老昏聵，沒有智慧，卻穿著莊嚴的衣服，剃髮毀壞外形，這樣的愚癡老者沒有威德，反而造作邪惡的行為。他們臨終時，又會造作惡業，做出毀壞戒律的事情。這些人用三種方式進行欺詐。是哪三種呢？他們展示威儀，展示持戒的行為，以及善良人的外表。他們舉手投足，顯現種種外在的表象，用這些方法來彰顯自己的德行，這是陷入極大的傲慢。他們以愚癡和悔恨的心情結束生命，身壞命終后墮入地獄。因此，迦葉（佛陀的弟子）！我現在宣告：『我是你們真正的導師，我教導你們，是爲了利益你們，憐憫你們，不讓你們在未來遭受巨大的痛苦。』迦葉！我絕不允許那些執著于『我』見（認為存在一個真實的自我）的眾生出家，執著于『眾生』見（認為存在獨立的眾生）、『命』見（認為存在永恒的生命）、『人』見（認為存在真實的人）而出家，我絕對不允許。那些勉強進入我的佛法，卻出家的人，他們享用著信徒的供養，卻沒有真實的持戒功德。迦葉！人寧願六天斷絕飲食，也不應該執著于『我』見、『眾生』見、『命』見、『人』見，乃至『涅槃』見（認為存在一個真實的涅槃），而接受信徒的供養。菩薩（追求覺悟的修行者）應該在這些方面勤奮精進，不執著于從『我』見到『涅槃』見的任何一種見解。 「迦葉！我將這部經典，囑託給這些善良的丈夫們。為什麼呢？因為他們所做的事情，就像我所做的一樣。這樣的人，就是我的同伴，就是我的夥伴。」這時，世尊（佛陀）說了偈語： 『所有受苦惱的眾生，都沒有救護，唯有世間的導師（佛陀）才能救護，沒有戲論（無意義的辯論）的人。所有受苦惱的眾生，依賴於低下的道路，逐漸增長各種慾望，因此墮入惡道。沒有導師，沒有利益，住在危險空曠的地方，走向不正的道路，最終不會有安穩。就像拿著財寶，爲了利益行走在曠野，那裡有群賊出現，一切都被搶奪；失去財物，』
【English Translation】 English version: When there are Bhikshus (Buddhist monks), aged twenty, thirty, forty, fifty, sixty, seventy, eighty, or even a hundred years old, old and senile, without wisdom, yet adorning themselves with fine clothes, having shaved their heads and destroyed their forms, these foolish old people have no dignity and instead engage in evil deeds. When they are about to die, they create more evil karma, doing things that violate the precepts. These people engage in deceit in three ways. What are the three? They display an air of dignity, they display the practice of keeping precepts, and they display the appearance of good people. They make gestures and show various external appearances, using these methods to display their own virtues, which is falling into great arrogance. They end their lives with foolishness and regret, and after their bodies break down and they die, they fall into hell. Therefore, Kashyapa (a disciple of the Buddha)! I now proclaim: 『I am your true teacher, I teach you, for your benefit, out of compassion for you, so that you will not suffer great torment in the future.』 Kashyapa! I absolutely do not allow those who are attached to the 『self』 view (believing in a real self) to become monks, those who are attached to the 『sentient beings』 view (believing in independent sentient beings), the 『life』 view (believing in an eternal life), or the 『person』 view (believing in a real person) to become monks, I absolutely do not allow it. Those who force their way into my Dharma and become monks, they enjoy the offerings of the faithful, but they have no real merit of keeping the precepts. Kashyapa! A person would rather go without food for six days than accept the offerings of the faithful while being attached to the 『self』 view, the 『sentient beings』 view, the 『life』 view, the 『person』 view, or even the 『Nirvana』 view (believing in a real Nirvana). Bodhisattvas (practitioners seeking enlightenment) should diligently strive in these matters, not being attached to any view from the 『self』 view to the 『Nirvana』 view. 「Kashyapa! I entrust this sutra to these good men. Why? Because what they do is like what I do. Such people are my companions, they are my partners.」 At that time, the World Honored One (the Buddha) spoke in verse: 『All suffering beings, have no protection, except for the world's guide (the Buddha), who is free from idle talk. All suffering beings, relying on inferior paths, gradually increase their desires, and therefore fall into evil realms. Without a guide, without benefit, dwelling in dangerous and desolate places, heading towards wrong paths, they will ultimately have no peace. It is like carrying treasures, seeking profit in the wilderness, where a group of thieves arises, and everything is robbed; losing their wealth,』
已還歸， 失利增苦惱， 從他所貸財， 以此倍增苦； 是等亦如是， 造業已未還， 本所造白業， 還來食此財。 依止劫奪者， 凡夫墮見者， 執著於我見， 命見及人見。 說空法比丘， 依我人見者， 於是生謗心， 速疾墮惡道。 生起造瞋恚， 更互相輕毀， 誹謗說不實， 於此慚愧者。 身惡及口惡， 意業極奸諂， 堅執著諸見， 斯趣極惡處； 作于惡業已， 速疾至惡處， 多受眾苦惱， 無有救護者。 未來世當有， 瞋恚勇盛人， 苦切逼比丘， 趣向菩提者， 于如是等經， 無慈者當毀。 而不生信敬， 于釋師子法， 更互生諍訟， 速起大忿諍， 更互相謗毀， 揚惡遍諸方， 造種種誹謗， 加彼慚愧者， 惡友得勢力， 柔軟者弱劣。 知正法劣弱， 惡法增勢力， 是比丘當去， 我之所愛子。 當去至何方， 得於安隱處？ 眾惡者除放， 於此無悲心。 我如是等經， 常當思念之， 導師如是說， 以是自娛樂。 我當至此處， 佛所稱譽者， 今法毀壞時， 柔和者難得。 或有作是言： 『當速離是處， 當至大仙人
【現代漢語翻譯】 現代漢語譯本 已歸還的債務，卻因損失而倍增苦惱； 從他人借貸的財物，也因此加倍痛苦； 這些情況也是如此，造作的惡業尚未償還， 原本所造的善業，反過來消耗這些財物。 依附於劫掠者，凡夫俗子墮入邪見， 執著於我見（認為存在永恒不變的「我」的錯誤觀念），命見（認為生命是永恒的錯誤觀念）以及人見（認為存在真實不變的人的錯誤觀念）。 宣說空性的比丘，如果執著於我見、人見， 就會因此產生誹謗之心，迅速墮入惡道。 生起嗔恨之心，互相輕視詆譭， 誹謗說不真實的話，對於此感到慚愧的人。 身行惡事，口出惡言，意念極其奸詐諂媚， 頑固執著于各種邪見，這樣的人會去往極其惡劣的地方； 造作惡業之後，迅速墮入惡道， 遭受眾多痛苦煩惱，沒有可以救護的人。 未來世將會有，嗔恨心強烈的人， 用痛苦逼迫比丘，那些趨向菩提（覺悟）的人， 對於這樣的經典，沒有慈悲心的人會加以譭謗。 不產生信仰和尊敬，對於釋迦牟尼佛的教法， 互相之間產生爭執，迅速引發大的憤怒爭鬥， 互相誹謗詆譭，將惡行宣揚到各個地方， 製造各種誹謗，加害那些感到慚愧的人， 惡友得到勢力，而那些柔和的人則變得弱小。 當知道正法衰弱，惡法勢力增強時， 這些比丘應當離去，我所喜愛的弟子們。 應當去往何方，才能得到安穩之處？ 那些作惡的人被放縱，對於此沒有悲憫之心。 我對於這些經典，應當常常思念， 導師（佛陀）是這樣說的，以此來安慰自己。 我應當去往此處，佛陀所稱讚的地方， 如今正法衰敗之時，柔和的人難以尋覓。 或許有人會這樣說：『應當迅速離開這裡， 應當去往大仙人（指佛陀）
【English Translation】 English version Returned debts, yet increased suffering due to losses; Wealth borrowed from others, also doubles the pain; These situations are similar, unreturned bad karma, The good karma originally created, instead consumes this wealth. Relying on robbers, ordinary people fall into wrong views, Clinging to self-view (the mistaken idea of a permanent 'self'), life-view (the mistaken idea of eternal life), and person-view (the mistaken idea of a real, unchanging person). A Bhikkhu (Buddhist monk) who speaks of emptiness, if clinging to self-view and person-view, Will thus generate slanderous thoughts, and quickly fall into evil paths. Giving rise to anger, mutually despising and slandering, Slandering and speaking untruths, those who feel shame about this. Body doing evil deeds, mouth speaking evil words, mind extremely deceitful and flattering, Stubbornly clinging to various wrong views, such people will go to extremely evil places; Having created evil karma, quickly falling into evil paths, Suffering many pains and afflictions, with no one to protect them. In the future there will be, people with strong anger, Using suffering to oppress Bhikkhus, those who are heading towards Bodhi (enlightenment), Regarding such scriptures, those without compassion will slander them. Not generating faith and respect, for the teachings of Shakyamuni Buddha, Creating disputes among themselves, quickly causing great angry conflicts, Mutually slandering and defaming, spreading evil deeds everywhere, Creating various slanders, harming those who feel shame, Evil friends gain power, while the gentle ones become weak. When it is known that the true Dharma is weakening, and evil Dharma is gaining power, These Bhikkhus should depart, my beloved disciples. Where should they go, to find a place of peace? Those who do evil are indulged, without compassion for this. I should constantly contemplate these scriptures, The teacher (Buddha) said this, to comfort myself with it. I should go to this place, praised by the Buddha, Now when the true Dharma is declining, gentle people are hard to find. Perhaps someone will say: 'Should quickly leave this place, Should go to the great sage (referring to the Buddha)'
， 得無上道處。』 復有作是言： 『善哉說是語。 導師如是說： 「當游禮諸塔。」 寧當至是處， 可樂菩提樹， 非彼嫉妒者， 瞋恚忿諍處。』 是比丘便去， 我所說應行， 見是余住處， 謂佛所住處。 經行及坐處， 若石及空處， 集趣是處已， 數相對啼泣： 『此是大仙處， 經行受用處， 佛本在是處， 見處不見佛。 此無上仙人， 所說無上法， 我等今不見， 有為悉無常。 人及諸非人， 天龍悉等來， 善說令歡悅， 我等今不見。』 至是所住處， 謂菩提樹下， 既集至此已， 正念善思惟。 爾時世導師， 得無上菩提， 驚怖魔王眾， 猶如小野干。 此本道場地， 如來所坐處， 過去未來佛， 悉在是坐處。 此是勇健者， 億天所恭敬， 加趺坐七日， 觀視此樹王。 是人供養已， 復詣說法處， 是處轉法輪， 聲聞于梵世。 是比丘往彼， 數數而啼泣： 『勇健者來此， 調伏是五人。 五人見佛已， 即生起憂惱， 而共計議惡， 皆悉勿為起。 是大悲世尊， 于眾起悲心， 為五比丘說， 轉甘露法句。』 禮法
【現代漢語翻譯】 現代漢語譯本 『在證得無上道的地方。』 又有人這樣說：『說這話真好。 導師這樣說：「應當去巡禮各個佛塔。」 寧可到這個地方，令人喜愛的菩提樹下， 而不是那些嫉妒者，充滿嗔恚忿爭的地方。』 這位比丘便離去，按照我所說的去做， 看到那些其他的住處，就認為是佛陀住過的地方。 佛陀經行和坐過的地方，無論是石頭上還是空地上， 聚集到這些地方后，他們相對而泣： 『這是大仙（佛陀）曾經在的地方，經行和受用的地方， 佛陀曾經在這裡，看到地方卻看不到佛陀。 這位無上的仙人，所說的無上之法， 我們現在都看不到了，有為法都是無常的。 人和各種非人，天龍等都來過這裡， 佛陀善巧的說法令他們歡喜，我們現在卻看不到了。』 到了佛陀曾經住過的地方，也就是菩提樹下， 聚集到這裡后，他們正念善思惟。 那時世間的導師（佛陀），證得了無上菩提（覺悟）， 驚嚇了魔王（Mara）的軍隊，就像小野幹一樣。 這裡是最初的道場，如來（Tathagata）曾經坐過的地方， 過去和未來的佛陀，都曾在這裡坐過。 這是勇健者（佛陀），億萬天人所恭敬的地方， 他曾跏趺而坐七日，觀看著這棵樹王。 這些人供養完畢后，又去到說法的地方， 那裡是佛陀轉法輪（Dharma wheel）的地方，聲聞（Sravaka）遍佈梵世。 這位比丘前往那裡，數次啼哭： 『勇健者（佛陀）曾來這裡，調伏了五個人。 這五個人見到佛陀后，就生起了憂惱， 他們共同商議惡事，但都沒有做成。 這位大悲世尊（Bhagavan），對眾生生起悲憫之心， 為五位比丘說法，轉動甘露法句。』 禮敬佛法。
【English Translation】 English version 'Where the unsurpassed path was attained.' Again, some say: 'Well said is this word. The guide thus said: 「One should visit all the stupas.」' Rather go to this place, the delightful Bodhi tree, Not to those jealous ones, places of anger and strife.' This bhikkhu then departed, acting as I said, Seeing those other dwelling places, thinking they were where the Buddha had stayed. The places where he walked and sat, whether on stones or in open spaces, Having gathered at these places, they wept facing each other: 'This is where the great sage (Buddha) was, the place of walking and enjoyment, The Buddha was here, seeing the place but not seeing the Buddha. This unsurpassed sage, the unsurpassed Dharma he spoke, We do not see it now, all conditioned things are impermanent. Humans and non-humans, gods and dragons all came here, His skillful teachings made them joyful, but we do not see it now.' Arriving at the place where he stayed, under the Bodhi tree, Having gathered there, they were mindful and contemplated well. At that time, the world's guide (Buddha), attained unsurpassed Bodhi (enlightenment), Frightening the army of Mara, like a small jackal. This is the original place of enlightenment, where the Tathagata (Buddha) sat, The Buddhas of the past and future, all sat in this place. This is the place of the valiant one (Buddha), revered by billions of gods, He sat cross-legged for seven days, gazing at this king of trees. Having made offerings, these people went to the place of teaching, That is where the Dharma wheel was turned, the Sravakas (disciples) throughout the Brahma world. This bhikkhu went there, weeping repeatedly: 'The valiant one (Buddha) came here, and tamed these five people. These five people, having seen the Buddha, then arose with sorrow, They conspired evil, but did not carry it out. This compassionate Bhagavan (Buddha), arose with compassion for all beings, For the five bhikkhus he taught, turning the nectar of Dharma verses.' Paying homage to the Dharma.
輪處已， 複數數啼泣， 復至涅槃處， 見佛最後處。 爾時世導師， 利益多眾生， 碎末破己身， 佛此入滅度。 咄哉！佛世尊， 釋師子能仁， 今唯聞其名， 而不睹其形。 是無上仙人， 善賢最在後， 大智知是已， 此是我最後。 或遊行命終， 或住處命終， 遊行竟命終， 悉往生善處。 於後末世時， 是廣大佛法， 斯當得涅槃。 諸住凈戒者， 若毀戒比丘， 普亦得供養， 服食重供已， 速往至惡道。 觀此諸比丘， 有如是差降， 智者於後終， 速疾得生天。 是等照世燈， 憐愍世間者， 大智慧菩薩， 慈心利眾生。 當住營事人， 踴躍歡喜心， 我當得作佛， 亦得值彌勒。 當供彼世尊， 在一切眾前， 一切智記我， 如我之所念。 是有大勢力， 我說如是義， 雖不見於佛， 當知如面對。 我當安慰此， 亦復當如是， 修行菩提分， 悉禮一切佛。 若有諸女人， 向無上菩提， 我亦安慰是， 及無量如來。 舍是女身已， 速成男子身， 得見於彌勒， 是當供養之。 一切所求索， 悉皆如其意， 隨學是智者
【現代漢語翻譯】 現代漢語譯本 在輪迴中，他們反覆哭泣， 又來到涅槃（Nirvana，佛教中解脫的境界）之處， 見到佛陀最後的時刻。 那時，世間的導師， 利益了眾多的眾生， 粉碎、破裂了自己的身體， 佛陀以此進入滅度（Parinirvana，佛陀的最終涅槃）。 唉！佛陀世尊， 釋迦（釋迦牟尼佛的姓氏）獅子能仁（對佛陀的尊稱）， 如今只能聽到他的名字， 而不能見到他的形體。 這位無上的仙人， 善賢（指佛陀）是最後一位， 大智者知道這一切后， 說『這是我的最後時刻』。 或者在臨終時， 或者在居住地臨終， 或者在**（原文缺失）臨終， 都將往生善處。 在後來的末世時期， 這廣大的佛法， 將要進入涅槃。 那些持守清凈戒律的人， 如果毀犯戒律的比丘， 也普遍得到供養， 享用豐厚的供養后， 迅速墮入惡道。 觀察這些比丘， 有這樣的差別和下降， 有智慧的人在臨終時， 迅速得以往生天界。 他們是照亮世間的明燈， 憐憫世間眾生的人， 大智慧的菩薩， 以慈悲心利益眾生。 應當安住于所從事的事業中， 以踴躍歡喜的心， 想『我將要成佛， 也將遇到彌勒（Maitreya，未來佛）。』 應當在一切大眾面前， 供養那位世尊， 一切智者（指佛陀）會記述我， 如同我所思念的那樣。 這是有大威勢的， 我宣說這樣的意義， 即使沒有見到佛陀， 應當知道如同面對面一樣。 我應當安慰他們， 也應當像這樣， 修行菩提分（成佛的要素）， 禮敬一切佛陀。 如果有那些女人， 嚮往無上菩提（至高覺悟）， 我也安慰她們， 以及無量的如來。 捨棄這個女身之後， 迅速成就男子之身， 得見彌勒佛， 應當供養他。 一切所求所愿， 都將如其心意， 跟隨學習這些智者。
【English Translation】 English version In the cycle of rebirth, they repeatedly weep, Again they come to the place of Nirvana (the Buddhist state of liberation), Seeing the Buddha's final moment. At that time, the world's teacher, Benefited many living beings, Shattered and broke his own body, The Buddha thus entered Parinirvana (the final Nirvana of a Buddha). Alas! The World Honored Buddha, Shakya (the family name of Shakyamuni Buddha) the Lion Sage (an epithet for the Buddha), Now we can only hear his name, And cannot see his form. This supreme sage, The virtuous one (referring to the Buddha) is the last, The great wise one, knowing all this, Said, 'This is my final moment'. Either at the end of life, Or at the place of dwelling at the end of life, Or at the ** (missing in the original text) at the end of life, All will be reborn in good realms. In the later degenerate age, This vast Dharma (Buddhist teachings), Will enter Nirvana. Those who uphold pure precepts, If the Bhikkhus (monks) who break the precepts, Also universally receive offerings, After enjoying abundant offerings, Quickly fall into evil paths. Observing these Bhikkhus, There are such differences and declines, The wise ones at the end of life, Quickly attain rebirth in the heavens. They are the lamps that illuminate the world, Those who have compassion for the world, The Bodhisattvas of great wisdom, Benefit beings with compassionate hearts. One should abide in the work one is engaged in, With a joyful and elated heart, Thinking, 'I shall become a Buddha, And also meet Maitreya (the future Buddha).' One should make offerings to that World Honored One, In front of all the assembly, The All-Knowing One (referring to the Buddha) will record me, Just as I have thought. This is of great power, I proclaim such meaning, Even if one has not seen the Buddha, One should know it is as if face to face. I should comfort them, And also be like this, Cultivating the Bodhi factors (elements of enlightenment), Paying homage to all the Buddhas. If there are those women, Aspiring to the supreme Bodhi (highest enlightenment), I also comfort them, And the immeasurable Tathagatas (Buddhas). After abandoning this female body, Quickly attain a male body, To see Maitreya Buddha, One should make offerings to him. All that is sought and desired, Will be as one's heart wishes, Following and learning from these wise ones.
， 生殷重堅欲。 有于堅欲已， 持戒廣多聞， 斯為彌勒佛， 得受于記別。 是故聞是利， 生起賢善信， 堅信而趣向， 攝一切眾生。 誰有求是處， 而有不得者， 有慧及精進， 菩提不難得。 不作諂曲心， 修習行慈心， 常住閑靜處， 此名菩提行。 捨棄如是處， 但說菩提處， 此是大貪賊， 一切諸遠離。 若為于飲食， 及諸利養事， 詐現執正法， 更互共演說。 斯不凈活命， 以癡用自活， 為眾惡所害， 惡道所侵逼。 是一味法門， 但假比丘名， 譭謗如此法， 及與解脫戒。 若有持戒者， 我說禁戒法， 像比丘當謗， 彼不至賢處。 一切天世間， 悉皆棄捨離， 一切智世尊， 亦倍離是人。 若身無惡業， 口業亦無惡， 意業悉清凈， 速疾至涅槃。
「迦葉！如來滅後後末世時，有諸比丘于先佛所種善根者悉般涅槃，純善眾生命終去盡。有後五百歲時，當有比丘貪求無厭，瞋恚別離，粗澀毒惡，瞋面顰蹙，住於三法。何等三？專修醫道，住于販賣，親近女人。住是三法，當失四法。何等四？失於戒聚，失於善道，失得果證，失如實見法。是人有於此四
【現代漢語翻譯】 現代漢語譯本 產生強烈的慾望。 如果已經有了強烈的慾望，能夠持守戒律，廣泛學習佛法， 這樣的人就是彌勒佛（Maitreya Buddha），將會得到授記。 因此，聽到這樣的利益，應當生起賢善的信心， 堅定信心並趨向於此，從而攝受一切眾生。 誰如果尋求這樣的境界，卻未能得到， 只要有智慧和精進，菩提（bodhi，覺悟）並不難獲得。 不懷有諂媚虛偽的心，修習慈悲之心， 常住在清凈閑靜的地方，這才是菩提的修行。 捨棄這樣的修行，卻只談論菩提的境界， 這是最大的貪婪和盜賊，一切都遠離了。 如果爲了飲食，以及各種利益供養， 假裝奉行正法，互相之間進行演說。 這是不清凈的活命方式，用愚癡來維持生活， 會被各種惡行所傷害，被惡道所侵擾。 這是一種虛假的法門，只是假借比丘（bhikkhu，佛教出家男眾）的名義， 誹謗這樣的正法，以及解脫的戒律。 如果有持戒的人，我說禁戒之法， 那些像比丘的人會誹謗，他們不會到達賢善的境界。 一切天界世間，都會捨棄遠離他們， 一切智的世尊（Buddha，佛陀）也會加倍遠離這樣的人。 如果身沒有惡業，口也沒有惡業， 意業都清凈，就能迅速到達涅槃（Nirvana，寂滅）。
『迦葉（Kasyapa，佛陀弟子名）！如來（Tathagata，佛陀的稱號）滅度后，末法時期，那些在過去佛那裡種下善根的比丘都會般涅槃（Parinirvana，完全的寂滅），純善的眾生也會命終離去。在後五百歲時，會有比丘貪求無厭，嗔恨離散，粗暴惡毒，面色陰沉，住在三種法中。哪三種？專修醫道，從事販賣，親近女人。住在這三種法中，會失去四種法。哪四種？失去戒律的聚集，失去善道，失去證得果位，失去如實見法。這樣的人有這四種
【English Translation】 English version Generate strong desires. If one already has strong desires, and can uphold the precepts, and widely learn the Dharma, Such a person is Maitreya Buddha, and will receive a prediction. Therefore, upon hearing of such benefits, one should generate virtuous faith, Firmly believe and move towards this, thereby embracing all sentient beings. Whoever seeks such a state, yet fails to attain it, As long as one has wisdom and diligence, Bodhi (enlightenment) is not difficult to obtain. Do not harbor a flattering and deceitful mind, cultivate a heart of compassion, Always reside in a quiet and secluded place, this is the practice of Bodhi. Abandon such practice, yet only talk about the state of Bodhi, This is the greatest greed and thief, everything is far away. If it is for food and drink, and various benefits and offerings, Pretending to uphold the true Dharma, and mutually preach to each other. This is an impure way of living, using ignorance to sustain life, They will be harmed by various evil deeds, and be encroached upon by evil paths. This is a false Dharma, merely borrowing the name of a Bhikkhu (Buddhist monk), Slandering such a true Dharma, and the precepts of liberation. If there are those who uphold the precepts, and I speak of the precepts, Those who are like Bhikkhus will slander, they will not reach a virtuous state. All the heavens and the world will abandon and forsake them, The All-Knowing World Honored One (Buddha) will also doubly forsake such people. If the body has no evil deeds, and the mouth has no evil deeds, And the mind is completely pure, one can quickly reach Nirvana (liberation).
'Kasyapa! After the Tathagata (Buddha's title) passes away, in the Dharma-ending age, those Bhikkhus who have planted good roots with past Buddhas will all attain Parinirvana (complete extinction), and purely virtuous beings will also pass away. In the latter five hundred years, there will be Bhikkhus who are insatiably greedy, hateful and divisive, coarse and venomous, with frowning faces, dwelling in three practices. What three? Specially practicing medicine, engaging in trade, and being close to women. Dwelling in these three practices, they will lose four practices. What four? Losing the accumulation of precepts, losing the virtuous path, losing the attainment of fruition, and losing the true view of the Dharma. Such people have these four
法已，復增熾四法。何等四法？嫉妒熾盛，瞋恚熾盛，貪他家熾盛，貪著利養貯聚熾盛，貪愛衣服造作箱篋，以此為業，空無所有，無沙門法。聞是法已，當墮四法。何等四？墮在謗法，不知時言，獨為女人而演說法，漸毀犯戒。聞是等法已，墮在災禍。
「迦葉！猶如惡狗打觸其鼻。迦葉！于意云何？是狗為當倍惡不？」
白言：「如是，當倍增惡。」
佛言：「迦葉！是等惡人如彼惡狗、如毗舍遮，若凈意比丘，持是等法、說是等法，真實少欲，嘆說少欲。是等聞已，驚怪不信，沉沒怯弱，生於惱熱，復增瞋恚，當住何業？是時未至，我今預說。彼聞此經，當生誹謗，如被牟刺，生大瞋怒，作如是言：『此非佛說。』毀少欲者作如是言：『當名是人為多欲者，非是少欲。』迦葉！我常種種嘆少欲者，嘆知足者、善布薩者、易共住者、行頭陀者、阿練兒處者、凈活命者，汝等莫共是雜惡行者，而共是同。何以故？此是在家法，莫以是法侵欺於人。是在家法，汝等不應起大瞋忿；汝等莫大多集財物，當舍財賄；汝等慎勿顯現異相，嘆譽己德；汝等應當無所繫戀，勿多貯積；汝等勿畜駝、馬、牛、驢；汝等不應懈怠懶惰，當勤精進，斷不善法，修集善法。
「迦葉！我常種種因緣，讚歎阿練兒
【現代漢語翻譯】 現代漢語譯本 法已，又增長四種熾盛之法。是哪四種法？嫉妒熾盛，嗔恚熾盛，貪圖他人財物熾盛，貪戀利養積聚熾盛，貪愛製作衣服箱篋，以此為業，空無所有，不符合沙門（出家修行者）的法則。聽聞這些法后，將墮入四種境地。是哪四種？墮入誹謗佛法，不識時務而言，只為女人演說佛法，逐漸毀犯戒律。聽聞這些法后，將墮入災禍。 『迦葉（佛陀弟子名）！』，猶如惡狗被觸碰鼻子。『迦葉！』，你認為如何？這隻狗會更加兇惡嗎？』 回答說：『是的，會更加兇惡。』 佛說：『迦葉！這些惡人就像那惡狗、像毗舍遮（一種惡鬼），如果清凈的比丘，持有這些法、宣說這些法，真實少欲，讚歎少欲。這些人聽聞后，會驚怪不信，沉沒怯弱，產生惱熱，又增長嗔恚，將安住於何種業？時機未到，我現在預先說。他們聽聞此經，會生起誹謗，如被毒箭刺中，生起大嗔怒，會這樣說：『這不是佛說的。』詆譭少欲的人，會這樣說：『應當稱這些人是多欲者，不是少欲。』迦葉！我常常以種種方式讚歎少欲的人，讚歎知足的人、善於布薩（佛教儀式）的人、容易相處的人、行頭陀（苦行）的人、住在阿練若（寂靜處）的人、清凈生活的人，你們不要和這些雜惡之人，同流合污。為什麼呢？這是在家人的法，不要用這些法去欺騙他人。這是在家人的法，你們不應該生起大嗔忿；你們不要大量積聚財物，應當捨棄財物；你們要謹慎不要顯現異相，讚美自己的德行；你們應當無所繫戀，不要過多積蓄；你們不要畜養駱駝、馬、牛、驢；你們不應該懈怠懶惰，應當勤奮精進，斷除不善法，修集善法。 『迦葉！我常常以種種因緣，讚歎阿練若（寂靜處）。』
【English Translation】 English version After the Dharma, four more things increase in intensity. What are these four things? Intense jealousy, intense anger, intense greed for others' possessions, intense greed for gain and accumulation, and being preoccupied with making clothes and chests, doing this as a profession, being empty and without the ways of a Shramana (ascetic). Having heard these teachings, one will fall into four states. What are these four? Falling into slandering the Dharma, not speaking at the right time, teaching the Dharma only for women, and gradually breaking the precepts. Having heard these teachings, one will fall into disaster. 『Kashyapa (name of a Buddha's disciple)!』 It is like an evil dog being touched on its nose. 『Kashyapa!』, what do you think? Will that dog become more evil?』 He replied, 『Yes, it will become more evil.』 The Buddha said, 『Kashyapa! These evil people are like that evil dog, like a Pisacha (a kind of evil spirit). If a pure-minded Bhikshu (monk), holds these teachings, speaks these teachings, is truly of few desires, and praises few desires. When these people hear this, they will be surprised and disbelieving, they will sink into timidity, they will generate vexation, and they will increase their anger. In what kind of karma will they dwell? The time has not yet come, but I will say it beforehand. When they hear this sutra, they will generate slander, as if pierced by a poisonous arrow, they will generate great anger, and they will say, 『This is not what the Buddha said.』 They will slander those of few desires, saying, 『These people should be called those of many desires, not those of few desires.』 Kashyapa! I have always praised those of few desires in various ways, praised those who are content, those who are good at Uposatha (Buddhist ceremony), those who are easy to live with, those who practice Dhuta (ascetic practices), those who live in Aranya (secluded places), and those who live purely. You should not associate with these evil people, and you should not be like them. Why? This is the way of householders, do not use these ways to deceive others. This is the way of householders, you should not generate great anger; you should not accumulate a lot of wealth, you should give up wealth; you should be careful not to show strange appearances, and praise your own virtues; you should be without attachments, do not accumulate too much; you should not keep camels, horses, cows, or donkeys; you should not be lazy and indolent, you should be diligent and energetic, cut off unwholesome dharmas, and cultivate wholesome dharmas.』 『Kashyapa! I have always praised Aranya (secluded places) for various reasons.』
處，清凈寂靜，離親近家。后末世時，違我此法，違我法已，欲造眾患，譭謗正法。迦葉！猶如有人熱時服蘇，服已患渴，語餘人言：『汝與我水。』是人答言：『善，大丈夫！汝勿求水，以服蘇故，汝莫因此，而便致死。』是人瞋忿，毀罵此人，不順他故，飲已命終。如是，迦葉！未來比丘著有見者，住于諸惡，持是比丘作如是言：『此事應住，此不應住。』反生瞋恚，譭謗罵詈，謗是等經，如來教法。是故，迦葉！如是等人反與如來而共諍競。
「迦葉！汝且觀是賢護比丘，如來制戒，諸比丘僧一坐而食。聞已瞋恚，於三月中不至我所。迦葉！爾時梵行清凈完具，尚能如是，況滅度后貪著飲食，貪著衣缽臥具病藥，為睡眠所覆，瞋恚勇盛。聞是等經，尚不恭敬于佛如來，況余比丘如法行者。迦葉！若是等法已隱滅者，極為不善，甚為不善。
「迦葉！若善男子，欲求善利信我是法。后末世時，濁惡災變，我法末時，末世滓穢，瞋恚盛時，善人難得。時若有聞信是等深經，當信是人作于相應，非不相應。當言信受，非不信受。迦葉！我今亦說，名為相應，非不相應，非是不信。
「迦葉！猶如惡馬與善調馬而共同駕，若安靜無聲尚不調順，況當吹貝椎鐘鳴鼓，能堪忍之，無有是處。如是，迦葉！
【現代漢語翻譯】 現代漢語譯本：
「在清凈寂靜之處，遠離俗世的喧囂。在末法時代，有人會違揹我的教法，違揹我的教法后，他們會製造各種禍患，誹謗正法。迦葉（佛陀弟子名）！這就像有人在炎熱時喝了酥油，喝完後感到口渴，就對別人說：『你給我水喝。』那人回答說：『好的，大丈夫！你不要再要水了，因為你喝了酥油，你不要因此而喪命。』那人卻生氣發怒，辱罵那人，因為不順從他，喝了水后就死了。同樣，迦葉！未來的比丘如果執著于有見，住在各種惡行中，他們會這樣對待其他比丘：『這件事應該這樣做，這件事不應該這樣做。』反而會生氣，誹謗辱罵，誹謗這些經典，誹謗如來的教法。所以，迦葉！這樣的人實際上是在和如來爭論。
「迦葉！你看看這位賢護比丘，如來制定戒律，讓所有比丘僧一起坐著吃飯。他聽了之後就生氣，三個月都不來見我。迦葉！那時梵行清凈圓滿，尚且如此，更何況在滅度之後，那些貪著飲食、貪著衣缽臥具和醫藥的人，被睡眠所覆蓋，瞋恚心盛。他們聽到這些經典，尚且不恭敬佛陀如來，更何況其他如法修行的比丘。迦葉！如果這些教法已經隱沒，那就非常不好，非常不好。
「迦葉！如果善男子想要獲得善利，相信我的教法。在末法時代，濁惡災變，我的教法衰落之時，末世污穢，瞋恚盛行之時，善人難以尋覓。那時如果有人聽到並相信這些深奧的經典，應當相信這個人是相應的，而不是不相應的。應當說他信受，而不是不信受。迦葉！我現在也說，這是相應的，而不是不相應的，不是不信的。
「迦葉！就像一匹劣馬和一匹調馴好的馬一起駕車，如果安靜無聲尚且不能調順，更何況當吹響法螺、敲擊鐘鼓時，它能忍受嗎？這是不可能的。同樣，迦葉！ English version:
'In a place of purity and tranquility, away from the closeness of home. In the latter days, there will be those who violate my Dharma (teachings), and having violated my Dharma, they will create various troubles and slander the true Dharma. Kashyapa (name of a Buddha disciple)! It is like a person who, when hot, drinks ghee (clarified butter), and after drinking it, feels thirsty, and says to another person: 『Give me water.』 That person replies: 『Good, great man! Do not seek water, because you drank ghee, and you should not die because of this.』 That person becomes angry and scolds that person, because he does not obey him, and after drinking the water, he dies. Likewise, Kashyapa! Future monks who are attached to views, dwelling in various evils, will treat other monks in this way: 『This matter should be done this way, this matter should not be done this way.』 They will instead become angry, slander and revile, slandering these sutras (scriptures), slandering the Tathagata』s (Buddha's) teachings. Therefore, Kashyapa! Such people are actually contending with the Tathagata.
'Kashyapa! You should observe this virtuous protector monk, the Tathagata established precepts, that all monks should eat together in one sitting. Upon hearing this, he became angry and did not come to see me for three months. Kashyapa! At that time, when the pure conduct was complete and perfect, it was still like this, how much more so after my passing, those who are attached to food, attached to robes, bedding, and medicine, covered by sleep, with strong anger. Upon hearing these sutras, they do not respect the Buddha Tathagata, how much less other monks who practice the Dharma correctly. Kashyapa! If these teachings have already disappeared, then it is extremely bad, extremely bad.
'Kashyapa! If a good man wishes to seek good benefits and believes in my Dharma. In the latter days, when there are turbid evils and calamities, when my Dharma is declining, in the filth of the latter days, when anger is rampant, good people are hard to find. At that time, if there are those who hear and believe in these profound sutras, one should believe that this person is in accordance, and not not in accordance. One should say that he accepts and believes, and not that he does not accept and believe. Kashyapa! I also say now, this is in accordance, and not not in accordance, not disbelief.
'Kashyapa! It is like a bad horse and a well-trained horse being yoked together, if it is quiet and silent, it is still not obedient, how much more so when the conch shell is blown, the bells and drums are struck, can it endure it? There is no such possibility. Likewise, Kashyapa!'
【English Translation】 'In a place of purity and tranquility, away from the closeness of home. In the latter days, there will be those who violate my Dharma, and having violated my Dharma, they will create various troubles and slander the true Dharma. Kashyapa! It is like a person who, when hot, drinks ghee, and after drinking it, feels thirsty, and says to another person: 『Give me water.』 That person replies: 『Good, great man! Do not seek water, because you drank ghee, and you should not die because of this.』 That person becomes angry and scolds that person, because he does not obey him, and after drinking the water, he dies. Likewise, Kashyapa! Future monks who are attached to views, dwelling in various evils, will treat other monks in this way: 『This matter should be done this way, this matter should not be done this way.』 They will instead become angry, slander and revile, slandering these sutras, slandering the Tathagata』s teachings. Therefore, Kashyapa! Such people are actually contending with the Tathagata. 'Kashyapa! You should observe this virtuous protector monk, the Tathagata established precepts, that all monks should eat together in one sitting. Upon hearing this, he became angry and did not come to see me for three months. Kashyapa! At that time, when the pure conduct was complete and perfect, it was still like this, how much more so after my passing, those who are attached to food, attached to robes, bedding, and medicine, covered by sleep, with strong anger. Upon hearing these sutras, they do not respect the Buddha Tathagata, how much less other monks who practice the Dharma correctly. Kashyapa! If these teachings have already disappeared, then it is extremely bad, extremely bad. 'Kashyapa! If a good man wishes to seek good benefits and believes in my Dharma. In the latter days, when there are turbid evils and calamities, when my Dharma is declining, in the filth of the latter days, when anger is rampant, good people are hard to find. At that time, if there are those who hear and believe in these profound sutras, one should believe that this person is in accordance, and not not in accordance. One should say that he accepts and believes, and not that he does not accept and believe. Kashyapa! I also say now, this is in accordance, and not not in accordance, not disbelief. 'Kashyapa! It is like a bad horse and a well-trained horse being yoked together, if it is quiet and silent, it is still not obedient, how much more so when the conch shell is blown, the bells and drums are struck, can it endure it? There is no such possibility. Likewise, Kashyapa!'
破戒比丘，若能堪忍善丈夫法，無有是處。迦葉！猶如惡馬以鞭一策，是馬驚畏。如是，迦葉！若聞一說無我空法，著我想者驚畏怖恐而起諍訟，況復廣說。
「迦葉！應當發起大精進根，發大莊嚴，降伏百千萬億諸魔，令其畢竟不起諍訟。云何起精進根？無慾是精進根，頭陀功德是精進根，無貪是精進根，無癡、無瞋是精進根，無嫉是精進根，離欲是精進根，獨無伴侶是精進根，離於睡眠是精進根，於一切時不起一切諸惡之心是精進根，於一切時不起欲心是精進根；不起疑心，起大精進，離一切疑；離一切疑，大莊嚴已，發菩提心無所依倚，況復當起於我想也。是終不應起於我想、眾生之想、命想、人想、男想、女想，不起地大、水大、火大、風大之想，不起欲界想、色、無色界想，不起戒想、犯戒之想，不起空想，悉不應起一切諸想，至涅槃想亦不應起。云何名為不起諸想？如是諸想是中頗得。
「迦葉！若貪慾不實，知滅欲者亦復不實。迦葉！欲無定處但虛妄說，是故如來如實而說。此欲非我如是之法，是寂滅法。云何寂滅法？若執無著，是則著想如須彌山，若人著想，當知是人敗失聖法，彼不能起于沙門法，不住沙門法，是則名為癡人癡者，永不能起沙門法。何以故？是著想者，無量劫中為無間
【現代漢語翻譯】 現代漢語譯本：迦葉！如果一個破戒的比丘能夠忍受善丈夫的修行，這是不可能的。迦葉！就像一匹劣馬被鞭子抽打一下就會驚恐畏懼一樣。迦葉！如果有人聽到『無我』（anatman，佛教教義，指沒有永恒不變的自我）和『空』（sunyata，佛教教義，指一切事物沒有自性）的教法，執著于『我』（atman，佛教教義，指永恒不變的自我）的人就會驚恐害怕，甚至會起來爭論，更何況是廣泛地宣說這些教義呢？ 迦葉！應當發起大精進的根本，發起大莊嚴，降伏百千萬億的魔（mara，佛教中障礙修行的惡勢力），使他們最終不再爭論。如何發起精進的根本呢？無慾（akama，佛教教義，指沒有慾望）是精進的根本，頭陀功德（dhutaguna，佛教教義，指苦行）是精進的根本，無貪（alobha，佛教教義，指沒有貪婪）是精進的根本，無癡（amoha，佛教教義，指沒有愚癡）、無瞋（advesa，佛教教義，指沒有嗔恨）是精進的根本，無嫉（irsya，佛教教義，指沒有嫉妒）是精進的根本，離欲（viraga，佛教教義，指脫離慾望）是精進的根本，獨自一人沒有伴侶是精進的根本，遠離睡眠是精進的根本，在任何時候都不生起任何惡念是精進的根本，在任何時候都不生起慾望之心是精進的根本；不生起疑惑之心，發起大精進，遠離一切疑惑；遠離一切疑惑，大莊嚴已經成就，發起菩提心（bodhicitta，佛教教義，指追求覺悟的心）而無所依賴，更何況會生起『我』的執著呢？最終不應該生起『我』的執著、『眾生』（sattva，佛教教義，指有情眾生）的執著、『命』的執著、『人』的執著、『男』的執著、『女』的執著，不生起地大（prthivi-dhatu，佛教教義，指地元素）、水大（apo-dhatu，佛教教義，指水元素）、火大（tejo-dhatu，佛教教義，指火元素）、風大（vayo-dhatu，佛教教義，指風元素）的執著，不生起欲界（kama-dhatu，佛教教義，指慾望界）的執著、色界（rupa-dhatu，佛教教義，指色界）、無色界（arupa-dhatu，佛教教義，指無色界）的執著，不生起戒（sila，佛教教義，指戒律）的執著、犯戒的執著，不生起空（sunya，佛教教義，指空性）的執著，不應該生起一切執著，甚至連涅槃（nirvana，佛教教義，指解脫）的執著也不應該生起。什麼叫做不生起執著呢？這些執著之中，哪裡能夠找到呢？ 迦葉！如果貪慾（raga，佛教教義，指貪愛）不是真實的，那麼知道滅除貪慾的人也不是真實的。迦葉！慾望沒有固定的存在之處，只是虛妄的說法，所以如來（tathagata，佛教教義，指佛陀）如實地宣說。這種慾望不是『我』的法，而是寂滅的法。什麼是寂滅的法呢？如果執著于無執著，那麼這種執著就像須彌山（Sumeru，佛教神話中的山）一樣巨大。如果有人執著于這種想法，應當知道這個人已經喪失了聖法（arya-dharma，佛教教義，指聖者的教法），他不能發起沙門法（sramana-dharma，佛教教義，指修行者的教法），不能安住于沙門法，這樣的人被稱為愚癡的人，永遠不能發起沙門法。為什麼呢？因為執著于這種想法的人，在無量劫中會遭受無間
【English Translation】 English version: Kashyapa! It is impossible for a monk who has broken the precepts to endure the practices of a virtuous man. Kashyapa! Just as a bad horse is startled and frightened by a single lash of the whip, so too, Kashyapa, if someone hears the teaching of 'no-self' (anatman, Buddhist doctrine referring to the absence of a permanent self) and 'emptiness' (sunyata, Buddhist doctrine referring to the lack of inherent existence in all things), those who cling to the idea of 'self' (atman, Buddhist doctrine referring to a permanent self) will be startled, frightened, and even start arguments, let alone when these teachings are widely proclaimed. Kashyapa! One should generate the root of great diligence, generate great adornment, and subdue hundreds of millions of demons (mara, Buddhist concept of forces that hinder spiritual progress), so that they will ultimately not engage in disputes. How does one generate the root of diligence? Non-desire (akama, Buddhist doctrine referring to the absence of desire) is the root of diligence, the merits of ascetic practices (dhutaguna, Buddhist doctrine referring to ascetic practices) are the root of diligence, non-greed (alobha, Buddhist doctrine referring to the absence of greed) is the root of diligence, non-ignorance (amoha, Buddhist doctrine referring to the absence of ignorance), non-hatred (advesa, Buddhist doctrine referring to the absence of hatred) are the root of diligence, non-jealousy (irsya, Buddhist doctrine referring to the absence of jealousy) is the root of diligence, detachment from desire (viraga, Buddhist doctrine referring to detachment from desire) is the root of diligence, being alone without companions is the root of diligence, being free from sleep is the root of diligence, not generating any evil thoughts at any time is the root of diligence, not generating any desires at any time is the root of diligence; not generating doubts, generating great diligence, being free from all doubts; being free from all doubts, having achieved great adornment, generating the Bodhi mind (bodhicitta, Buddhist doctrine referring to the mind of enlightenment) without any reliance, how much less will one generate the attachment to 'self'? Ultimately, one should not generate the attachment to 'self', the attachment to 'sentient beings' (sattva, Buddhist doctrine referring to all living beings), the attachment to 'life', the attachment to 'person', the attachment to 'male', the attachment to 'female', not generate the attachment to earth element (prthivi-dhatu, Buddhist doctrine referring to the earth element), water element (apo-dhatu, Buddhist doctrine referring to the water element), fire element (tejo-dhatu, Buddhist doctrine referring to the fire element), wind element (vayo-dhatu, Buddhist doctrine referring to the wind element), not generate the attachment to the desire realm (kama-dhatu, Buddhist doctrine referring to the realm of desire), the form realm (rupa-dhatu, Buddhist doctrine referring to the realm of form), the formless realm (arupa-dhatu, Buddhist doctrine referring to the formless realm), not generate the attachment to precepts (sila, Buddhist doctrine referring to moral precepts), the attachment to breaking precepts, not generate the attachment to emptiness (sunya, Buddhist doctrine referring to emptiness), one should not generate any attachments, not even the attachment to Nirvana (nirvana, Buddhist doctrine referring to liberation). What is meant by not generating attachments? Where can these attachments be found among these things? Kashyapa! If craving (raga, Buddhist doctrine referring to craving) is not real, then the one who knows the cessation of craving is also not real. Kashyapa! Desire has no fixed place, it is just a false statement, therefore the Tathagata (tathagata, Buddhist doctrine referring to the Buddha) speaks truthfully. This desire is not the dharma of 'self', but the dharma of tranquility. What is the dharma of tranquility? If one clings to non-attachment, then this clinging is like Mount Sumeru (Sumeru, a mythical mountain in Buddhist cosmology). If someone clings to this idea, know that this person has lost the sacred dharma (arya-dharma, Buddhist doctrine referring to the teachings of the noble ones), he cannot generate the dharma of a renunciate (sramana-dharma, Buddhist doctrine referring to the practices of a renunciate), cannot abide in the dharma of a renunciate, such a person is called a foolish person, and can never generate the dharma of a renunciate. Why is that? Because one who clings to this idea will suffer in the Avici hell for countless kalpas.
獄之所攝故。
「迦葉！如觀拘迦離比丘、提婆達多比丘、碎財比丘、黑丘舍比丘、海與比丘。迦葉！馬師比丘、滿宿比丘、善星比丘，是我給侍，面聞我說，見我經行，見我端坐，見我神通，經行虛空，見我降伏百千外道，如是等人尚於我所不生好心，以足下蟲與我相違自致惡道。若有實說如來功德，應栴檀末如須彌山，以散其上作大寶蓋，如三千界，於是人上虛空中侍。何以故？迦葉！能有信心稱佛名號，實信者少，況有信已從佛出家，遠離欲穢修無著禪，甚為希有。迦葉！若眾生能持於我所說禁戒，信解如是甘露之法，倍為希有。
「迦葉！猶如大眾聚集祠處作一革箱，形容極妙彩畫眾色，盛以糞穢。若復有人，以上衣裹持行示人，中有見知其不實者，背而舍之。如是，迦葉！若有比丘，見於如來功德法祠，中有比丘有於我想。迦葉！若有我想，則起于欲，若有他相，則起于欲。迦葉！無我想者，聞是等經不生瞋恚。何以故？毀呰他者此為不善，以是事故，聞此法已，得於好心。若有染著於我相者，是為邪見；若邪見者聞於是等真實教誨，則生瞋恚。何以故。迦葉！有我相者則起瞋恚。迦葉！若比丘、比丘尼、優婆塞、優婆夷，聞是等法若起瞋恚誹謗之者，是人但有沙門形名，我非彼師，彼非我弟
【現代漢語翻譯】 被地獄所攝持的緣故。
『迦葉！譬如觀察拘迦離（Kokālika）比丘、提婆達多（Devadatta）比丘、碎財比丘、黑丘舍比丘、海與比丘。迦葉！馬師比丘、滿宿比丘、善星比丘，這些人是我的侍者，當面聽我說法，見我經行，見我端坐，見我神通，在虛空中行走，見我降伏成百上千的外道，像這樣的人尚且對我生不起好心，反而像腳下的蟲子一樣與我作對，自取惡道。如果有人真實宣說如來的功德，應該用栴檀末像須彌山那樣堆積起來，散在其上作為巨大的寶蓋，如同三千大千世界一般，在虛空中侍奉這個人。為什麼呢？迦葉！能夠有信心稱念佛的名號，真正相信的人很少，更何況是已經相信並跟隨佛出家，遠離慾望的污穢，修習無執著的禪定，更是非常稀有。迦葉！如果眾生能夠持守我所說的戒律，信解這樣的甘露之法，更是加倍的稀有。
『迦葉！譬如大眾聚集在祭祀的地方，製作一個皮革箱子，形狀極其精美，彩繪著各種顏色，裡面卻盛滿了糞便污穢。如果有人用上衣包裹著它拿去給別人看，其中有知道它不真實的人，就會背過身去捨棄它。像這樣，迦葉！如果有比丘，看到如來的功德法祠，其中有比丘執著于『我』的觀念。迦葉！如果有『我』的觀念，就會生起慾望；如果有『他』的觀念，也會生起慾望。迦葉！沒有『我』的觀念的人，聽到這些經典不會生起嗔恨。為什麼呢？詆譭他人是不善的行為，因此，聽到這個法后，會生起好的心念。如果有人執著于『我』的觀念，這就是邪見；如果有邪見的人聽到這些真實的教誨，就會生起嗔恨。為什麼呢？迦葉！有『我』的觀念就會生起嗔恨。迦葉！如果比丘、比丘尼、優婆塞、優婆夷，聽到這些法后，如果生起嗔恨誹謗，這個人只是有名義上的沙門，我不是他們的老師，他們也不是我的弟子。』
【English Translation】 Because they are taken by the prison.
'Kāśyapa! Observe, for example, the monks Kokālika, Devadatta, the monk who squanders wealth, the monk Kṛṣṇaśarīra, and the monk Samudra. Kāśyapa! The monks Aśvajit, Pūrṇa, and Sunakṣatra, these were my attendants, they heard me speak face to face, saw me walking, saw me sitting, saw my spiritual powers, walking in the sky, saw me subdue hundreds and thousands of non-Buddhists. Even these people did not develop good intentions towards me, but like insects underfoot, they opposed me and brought evil paths upon themselves. If someone truly proclaims the virtues of the Tathāgata, they should scatter sandalwood powder like Mount Sumeru, using it to form a great canopy, like the three thousand worlds, and serve that person in the empty sky. Why is that? Kāśyapa! Those who can have faith and recite the Buddha's name, those who truly believe are few, let alone those who have believed and left home to follow the Buddha, abandoning the defilements of desire and cultivating non-attachment in meditation, which is extremely rare. Kāśyapa! If sentient beings can uphold the precepts I have spoken, and believe and understand such nectar-like teachings, it is even more rare.
'Kāśyapa! It is like a crowd gathering at a sacrificial site, making a leather box, its shape extremely exquisite, painted with various colors, but filled with dung and filth. If someone wraps it in their upper garment and shows it to others, those who know it is not real will turn away and discard it. Likewise, Kāśyapa! If there are monks who see the Dharma shrine of the Tathāgata's virtues, and among them, there are monks who cling to the idea of 'self'. Kāśyapa! If there is the idea of 'self', then desire arises; if there is the idea of 'other', then desire also arises. Kāśyapa! Those without the idea of 'self' will not become angry upon hearing these sutras. Why is that? Slandering others is an unwholesome act, therefore, upon hearing this Dharma, they will develop good intentions. If someone is attached to the idea of 'self', that is a wrong view; if someone with a wrong view hears these true teachings, they will become angry. Why is that? Kāśyapa! Having the idea of 'self' gives rise to anger. Kāśyapa! If monks, nuns, laymen, or laywomen, upon hearing these teachings, become angry and slander them, these people only have the name of a Śramaṇa, I am not their teacher, and they are not my disciples.'
子。何以故？其妄語者非我弟子，我亦非是妄語者師。何以故？迦葉！如來世尊是實語者，如來說言一切法空。
「迦葉！如來世尊壞一切我，是故是人與如來諍，若有與佛如來諍者，說名為魔，如來不聽魔黨出家受具足戒。迦葉！若說小馬從龍象生。迦葉！于意云何？是人語者為可信不？」
迦葉白言：「不也，世尊！」
「迦葉！是語相應不？」
「不也，世尊！」
「迦葉！若有眾生著我想、眾生想、命想、人想，乃至涅槃想，稱我為師，倍不相應。
「迦葉！若有人來，作如是言：『金翅鳥王從烏而生。』迦葉！汝意云何？如是之言為可信不？」
「不也，世尊！」
「迦葉！如是言語為是相應？為不相應？」
迦葉白言：「是不相應。」
「迦葉！若有著我，乃至有著于涅槃者，名我為師，倍不相應。迦葉！若使有人作如是言：『有熒火蟲負須彌去。』迦葉！汝意云何？如是之語為可信不？」
「不也，世尊！」
「迦葉！是相應不？」
「不也，世尊！」
「迦葉！諸惡人等，著於我見、眾生見，至涅槃見，名我為師，倍不相應。
「迦葉！猶如大王有給使人，更有餘人，人不識者。假依此使虛傳王令至
【現代漢語翻譯】 現代漢語譯本： 『子（指佛弟子），為什麼呢？』如果有人說妄語，他就不是我的弟子，我也不是說妄語者的老師。為什麼呢？迦葉（佛弟子名）！如來世尊是說真話的人，如來說一切法都是空性的。 『迦葉！如來世尊破除一切「我」的執著，因此，如果有人與如來爭辯，這個人就叫做魔。如來不允許魔黨的人出家受具足戒。迦葉！如果有人說小馬是從龍象生出來的。迦葉！你認為怎麼樣？這個人說的話可信嗎？』 迦葉回答說：『不可信，世尊！』 『迦葉！這話符合實際嗎？』 『不符合，世尊！』 『迦葉！如果眾生執著於我相、眾生相、命相、人相，乃至涅槃相，卻稱我為老師，那就更加不符合實際了。』 『迦葉！如果有人來，這樣說：『金翅鳥王（一種神鳥）是從烏鴉生出來的。』迦葉！你認為怎麼樣？這樣的話可信嗎？』 『不可信，世尊！』 『迦葉！這樣的話是符合實際，還是不符合實際？』 迦葉回答說：『是不符合實際。』 『迦葉！如果有人執著於我，乃至執著于涅槃，卻稱我為老師，那就更加不符合實際了。迦葉！如果有人這樣說：『有螢火蟲揹著須彌山（佛教中的聖山）走。』迦葉！你認為怎麼樣？這樣的話可信嗎？』 『不可信，世尊！』 『迦葉！這符合實際嗎？』 『不符合，世尊！』 『迦葉！那些惡人，執著於我見、眾生見，乃至涅槃見，卻稱我為老師，那就更加不符合實際了。』 『迦葉！就像大王有侍從，另外還有一個人，人們不認識他。這個人假借侍從的名義，虛假地傳達王的命令，』
【English Translation】 English version: 'Son, why is that?' If someone speaks falsely, he is not my disciple, and I am not the teacher of those who speak falsely. Why is that? Kashyapa (a disciple of the Buddha)! The Tathagata, the World Honored One, is a speaker of truth. The Tathagata says that all dharmas are empty. 'Kashyapa! The Tathagata, the World Honored One, destroys all attachments to 'self'. Therefore, if someone argues with the Tathagata, that person is called a demon. The Tathagata does not allow those of the demon's party to leave home and receive full ordination. Kashyapa! If someone says that a small horse is born from a dragon elephant. Kashyapa! What do you think? Is what this person says believable?' Kashyapa replied, 'No, World Honored One!' 'Kashyapa! Is this statement consistent with reality?' 'No, World Honored One!' 'Kashyapa! If beings are attached to the idea of self, the idea of beings, the idea of life, the idea of person, and even the idea of Nirvana, and yet call me their teacher, it is even more inconsistent with reality.' 'Kashyapa! If someone comes and says, 'The Garuda King (a mythical bird) is born from a crow.' Kashyapa! What do you think? Is such a statement believable?' 'No, World Honored One!' 'Kashyapa! Is such a statement consistent with reality, or is it inconsistent?' Kashyapa replied, 'It is inconsistent with reality.' 'Kashyapa! If someone is attached to self, or even attached to Nirvana, and yet calls me their teacher, it is even more inconsistent with reality. Kashyapa! If someone says, 'A firefly carries Mount Sumeru (a sacred mountain in Buddhism) away.' Kashyapa! What do you think? Is such a statement believable?' 'No, World Honored One!' 'Kashyapa! Is this consistent with reality?' 'No, World Honored One!' 'Kashyapa! Those evil people, attached to the view of self, the view of beings, and even the view of Nirvana, and yet call me their teacher, it is even more inconsistent with reality.' 'Kashyapa! It is like a great king has a servant, and there is another person, whom people do not know. This person falsely uses the servant's name to falsely convey the king's orders,'
大富家：『王作是令，王語某甲，作如是事。』時諸大臣及諸富人，見是異人乘自在處，答是人言：『我當作是。』時諸富人往至王所，為活命故。如是，迦葉！如來福力具足自在，如王安樂無有怨敵，王居大地飲食具足，如來僧眾亦復如是無有怨敵，住佛國界法食豐足。有一異人無有請者，來入眾中，自說我見至涅槃見，作如是言：『如來說是，如來說是，此應作，此不應作。諸如來所有信心者，不違佛教。』聞是說已，自割衣食及妻子，分上妙好者而給與之。信恭敬與信敬而與至未識時，如是之人如彼異人，是食供已，樂喜眾鬧，論說王事、賊事，論說飲食、論說淫女，論說醫事，作如是言：『月蝕、日蝕，諸王來去，論說王家。』復作是言：『是處得食，是處不得。』作如是等種種論說，以是盡日夜還住處，二宿、三宿乃至六宿，隨所宿處，論說諸事，種種嫉慢，種種戲笑，言語雜合，唌唾流出，亂想睡眠，隨所想處，臥則夢見，夢見自身往至彼處承迎恭敬，既睡寤已互相說夢：『大德！我夜夢汝往於是處得如是物。』彼作是言：『此夢吉祥，宜應速往。』是便往詣城邑人間，眼目視瞻，搖動眉目，心多所期，逼惱生熱，心不專一，威儀輕躁，諸根不諦，心亂調動。至他家已，毀犯禁戒，與一女人共獨說法，因
【現代漢語翻譯】 現代漢語譯本：大富家說：『國王下令，國王對某人說，做這件事。』當時，各位大臣和富人，看到這位異人身處自在之境，回答他說：『我們應當這樣做。』當時，這些富人爲了活命，前往國王那裡。迦葉！如來（Tathagata）的福德力量具足自在，如同國王安樂沒有怨敵，國王居住在大地上，飲食充足。如來的僧眾也同樣沒有怨敵，住在佛國（Buddha-kshetra）的境界，法食豐足。有一個異人，沒有被邀請，來到僧眾之中，自稱他已見到涅槃（Nirvana）的境界，這樣說：『如來是這樣說的，如來是這樣說的，這個應該做，這個不應該做。所有對如來有信心的人，不會違背佛教。』聽到這些話后，就割捨自己的衣食和妻子，把最好的東西分給他們。以信心恭敬地給予，直到不認識的時候。這樣的人就像那個異人，吃完供養的食物后，喜歡熱鬧，談論國王的事情、盜賊的事情，談論飲食、談論、談論醫術，這樣說：『月蝕、日蝕，諸王來來往往，談論王家的事情。』又說：『這個地方可以得到食物，那個地方得不到。』像這樣進行各種各樣的談論，這樣過了一整天，晚上回到住處，住兩晚、三晚，甚至六晚，無論住在哪裡，都談論各種事情，各種嫉妒、傲慢，各種嬉笑，言語混雜，口水流出，胡思亂想，昏昏欲睡，隨著所想的地方，躺下就做夢，夢見自己去到那個地方，受到迎接和恭敬。睡醒后，互相說夢：『大德！我昨晚夢見你去了那個地方，得到了這樣的東西。』那個人說：『這個夢很吉祥，應該趕快去。』於是就前往城鎮人間，眼睛四處張望，眉毛不停抖動，心中有很多期望，感到煩惱和燥熱，心不專注，行為輕浮，諸根不守規矩，心煩意亂。到了別人家后，就毀犯戒律，與一個女人單獨說法，因為... English version: A wealthy householder says: 『The king makes a decree, the king tells so-and-so, do such and such a thing.』 Then the ministers and wealthy people, seeing this extraordinary person in a state of freedom, answer him, saying: 『We should do this.』 Then these wealthy people go to the king for the sake of their lives. So it is, Kashyapa! The Tathagata』s (如來) power of merit is complete and free, like a king who is happy and has no enemies, a king who dwells on the earth and has abundant food. The Tathagata』s Sangha (僧眾) is also like this, without enemies, dwelling in the Buddha-kshetra (佛國) realm, with abundant Dharma food. There is an extraordinary person who, uninvited, comes into the assembly, claiming to have seen the state of Nirvana (涅槃), saying: 『The Tathagata says this, the Tathagata says that, this should be done, this should not be done. Those who have faith in the Tathagata do not violate the Buddha』s teachings.』 Having heard this, they cut off their own clothing, food, and wives, and give the best things to them. They give with faith and respect until they no longer recognize them. Such a person is like that extraordinary person, having eaten the offered food, they enjoy the noise and commotion, discussing the affairs of the king, the affairs of thieves, discussing food, discussing , discussing medicine, saying: 『Lunar eclipses, solar eclipses, kings coming and going, discussing the affairs of the royal family.』 They also say: 『Food can be obtained in this place, but not in that place.』 They engage in various such discussions, spending the whole day and night, returning to their dwelling, staying for two nights, three nights, or even six nights. Wherever they stay, they discuss various matters, various jealousies, arrogance, various jokes, mixed speech, drooling saliva, confused thoughts, and drowsiness. Wherever they think, they lie down and dream, dreaming of going to that place, being welcomed and respected. Having woken up, they tell each other their dreams: 『Great One! Last night I dreamt that you went to that place and obtained such and such a thing.』 That person says: 『This dream is auspicious, you should go quickly.』 Then they go to the towns and villages, their eyes looking around, their eyebrows twitching, their hearts full of expectations, feeling troubled and agitated, their minds not focused, their behavior frivolous, their senses not disciplined, their minds disturbed and restless. Having arrived at another』s house, they violate the precepts, and with a woman alone, they preach the Dharma, because...
【English Translation】 A wealthy householder says: 『The king makes a decree, the king tells so-and-so, do such and such a thing.』 Then the ministers and wealthy people, seeing this extraordinary person in a state of freedom, answer him, saying: 『We should do this.』 Then these wealthy people go to the king for the sake of their lives. So it is, Kashyapa! The Tathagata』s power of merit is complete and free, like a king who is happy and has no enemies, a king who dwells on the earth and has abundant food. The Tathagata』s Sangha is also like this, without enemies, dwelling in the Buddha-kshetra realm, with abundant Dharma food. There is an extraordinary person who, uninvited, comes into the assembly, claiming to have seen the state of Nirvana, saying: 『The Tathagata says this, the Tathagata says that, this should be done, this should not be done. Those who have faith in the Tathagata do not violate the Buddha』s teachings.』 Having heard this, they cut off their own clothing, food, and wives, and give the best things to them. They give with faith and respect until they no longer recognize them. Such a person is like that extraordinary person, having eaten the offered food, they enjoy the noise and commotion, discussing the affairs of the king, the affairs of thieves, discussing food, discussing **, discussing medicine, saying: 『Lunar eclipses, solar eclipses, kings coming and going, discussing the affairs of the royal family.』 They also say: 『Food can be obtained in this place, but not in that place.』 They engage in various such discussions, spending the whole day and night, returning to their dwelling, staying for two nights, three nights, or even six nights. Wherever they stay, they discuss various matters, various jealousies, arrogance, various jokes, mixed speech, drooling saliva, confused thoughts, and drowsiness. Wherever they think, they lie down and dream, dreaming of going to that place, being welcomed and respected. Having woken up, they tell each other their dreams: 『Great One! Last night I dreamt that you went to that place and obtained such and such a thing.』 That person says: 『This dream is auspicious, you should go quickly.』 Then they go to the towns and villages, their eyes looking around, their eyebrows twitching, their hearts full of expectations, feeling troubled and agitated, their minds not focused, their behavior frivolous, their senses not disciplined, their minds disturbed and restless. Having arrived at another』s house, they violate the precepts, and with a woman alone, they preach the Dharma, because...
緣戲笑，漸現欲想。以其利養，得利養已，愛樂貪染耽重，或著常居止住，若違本意啼泣而去。趣於二處濃厚之處及讚歎處，若不濃厚，罵是施主；復相聚集，互相問言：『誰施於眾？眾何所得？為得幾許？汝食幾許？』迦葉！有如是等不相應行，乃至於死。
「迦葉！是等復有不相應行，謂謗正法。迦葉！當知，應當於是惡比丘所生於悲心。何以故？是等當獲大苦報故。」
爾時世尊，欲重宣此義，而說頌曰：
「凡夫王給使， 為欲活命故， 遊歷于諸家， 王作如是令。 彼聞敕令已， 莫瞋謫罰我。 愚凡以此勢， 常用自活命。 何況佛最勝， 于百千億劫， 佈施于手足， 多造眾苦行。 此非我法王， 令住是謫罰， 亦無有問者， 為當作不作。 在家施比丘， 上妙美飲食， 衣服中妙者， 一切恭敬與。 自己不服食， 又不與子息， 聚集上妙色， 以施持戒者。 不相應行者， 食已速捨去， 共集於一處， 相問樂食不？ 說王及賊事， 又說關邏事， 亦說飲食事， 云何佛聚集？ 或說日月蝕， 問王去來事， 彼當得于勝， 亦說當盡滅。 是不相應語， 數數恒演說。 此是半應
【現代漢語翻譯】 現代漢語譯本 他們以嬉戲玩笑為開端，逐漸顯露出對慾望的追求。爲了獲得供養，一旦得到供養，他們便會貪戀、沉溺其中，難以自拔，或者執著于長久居住。如果違揹他們的意願，他們就會哭鬧著離開。他們會趨向于那些供養豐厚和讚美他們的地方。如果供養不豐厚，他們就會責罵施主。他們還會聚在一起，互相詢問：『誰供養了僧眾？僧眾得到了什麼？得到了多少？你吃了多少？』迦葉（佛陀弟子名）！像這樣不符合佛法教義的行為，會一直持續到他們死去。 「迦葉（佛陀弟子名）！這些人還有其他不符合佛法教義的行為，那就是誹謗正法。迦葉（佛陀弟子名）！你應該對這些惡比丘生起悲憫之心。為什麼呢？因為他們將會遭受巨大的苦報。」 那時，世尊爲了重申這個道理，說了以下偈頌： 『凡夫俗子，如同國王的僕役，爲了維持生計，遊走于各家各戶，國王會這樣命令他們。 他們聽到命令后，會想：『不要責罰我。』愚癡的凡夫俗子，就是用這種方式來維持生計。 更何況佛陀是至高無上的，在無數劫中，佈施自己的手足，做了許多苦行。 這並非我法王（佛陀）的教導，讓他們遭受這樣的責罰，也沒有人會問他們，『該做還是不該做』。 在家居士供養比丘，用上好的美味飲食，以及最好的衣服，一切都恭敬地給予。 自己不享用，也不給自己的子女，而是把最好的東西都聚集起來，供養給持戒的比丘。 那些行為不符合佛法教義的人，吃完飯就迅速離開，然後聚集在一起，互相詢問：『飯菜好吃嗎？』 他們談論國王和盜賊的事情，也談論關卡巡邏的事情，還談論飲食的事情，這哪裡是佛陀的集會呢？ 他們或者談論日食月食，詢問國王的去向，他們會說誰會得到勝利，也會說誰會滅亡。 這些不符合佛法教義的話，他們經常不斷地說。這只是半符合佛法教義的行為。
【English Translation】 English version They begin with playful jokes and gradually reveal their desires. For the sake of gain, once they have received offerings, they become attached, indulging in them and finding it difficult to break free, or they cling to staying for a long time. If their wishes are not met, they will cry and leave. They gravitate towards places where offerings are abundant and where they are praised. If the offerings are not plentiful, they will scold the donors. They also gather together, asking each other: 'Who made offerings to the Sangha? What did the Sangha receive? How much was received? How much did you eat?' Kasyapa (name of a Buddha's disciple)! Such actions, which are not in accordance with the Dharma, continue until their death. 「Kasyapa (name of a Buddha's disciple)! These people also have other actions that are not in accordance with the Dharma, which is to slander the true Dharma. Kasyapa (name of a Buddha's disciple)! You should develop compassion for these evil monks. Why? Because they will suffer great retribution.」 At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 『Ordinary people, like servants of a king, travel from house to house to make a living, and the king would command them thus. Upon hearing the command, they would think: 'Do not punish me.' Foolish ordinary people use this method to make a living. How much more so is the Buddha, who is supreme, who in countless eons, gave away his own hands and feet, and performed many ascetic practices. This is not the teaching of my Dharma King (Buddha), to have them suffer such punishment, nor is there anyone who would ask them, 'Should it be done or not done?' Lay people offer monks the finest delicious food, and the best clothes, giving everything with respect. They do not enjoy it themselves, nor do they give it to their children, but gather the best things to offer to the monks who uphold the precepts. Those whose actions are not in accordance with the Dharma, quickly leave after eating, and then gather together, asking each other: 'Was the food delicious?' They talk about the affairs of kings and thieves, they also talk about the affairs of checkpoints and patrols, and they also talk about food and drink, where is this a gathering of the Buddha? They either talk about solar and lunar eclipses, ask about the king's whereabouts, they will say who will gain victory, and also say who will perish. These words that are not in accordance with the Dharma, they constantly speak. This is only half in accordance with the Dharma.
缺(諸藏皆少一句)。 速往于彼家， 是多富有處， 是家極慳吝， 不得上美食。 生如是覺想， 百種思慮已， 惡行不知者， 猶驢負重擔。 於是夜夢中， 見本所憶事， 寤已相向說， 種種而解釋。 無憂大喜笑， 汝當得安樂， 速往成此事， 勿遲后致悔。 往詣村城邑， 如是不正行， 邪視動眉目， 猶若如獼猴。 是入城邑已， 為女人說法， 棄捨于佛經， 及與解脫戒。 既至是處已， 云何設粗惡？ 毀罵是施主， 及所知識者。 復共相聚集， 更互共相問： 『汝得何等食？ 所得食妙不？』 比說如是事， 經于百千歲， 如是所思覺， 以是為自活。 是起于諍訟， 聚酒及香花， 當以此為藥， 則便少病痛。 佛當奈是何， 縱令有百佛， 是舍所修行， 習近在家法。 我見及常見， 起見已愛著， 彼當修是行， 以致至惡道。 斯當受呰苦， 諸謗正法者， 凡夫少覺知， 修集在家行。 諸是釋師子， 實行諸聲聞， 不以活命故， 而毀犯禁戒。 智者不貪食， 起于動搖想， 于食修不凈， 定坐報施恩。 斷諸欲漏結，
【現代漢語翻譯】 現代漢語譯本 （此處缺少一句，各版本藏經皆是如此。） 趕快去那家，那裡非常富有， 這家極其吝嗇，得不到上等美食。 產生這樣的想法，經過百般思慮， 那些不知惡行的人，就像驢子揹負重擔。 於是在夜夢中，見到之前所想的事， 醒來后互相講述，種種解釋。 無憂無慮地大笑，『你應當得到安樂，』 『趕快去做這件事，不要遲疑以後後悔。』 前往村莊城鎮，像這樣不正當的行為， 斜眼看人，眉毛亂動，就像獼猴一樣。 進入城鎮之後，為女人說法， 拋棄佛經，以及解脫的戒律。 既然到了這裡，為何要設定粗劣的食物？ 譭謗施主，以及所認識的人。 又互相聚集，互相詢問： 『你得到什麼食物？所得的食物好嗎？』 像這樣談論這些事，經過百千歲， 像這樣所思所想，以此為生。 於是發起爭論，聚集酒和香花， 當以此為藥，就會減少病痛。 佛陀又能拿他們怎麼辦呢？縱然有百位佛陀， 他們也會捨棄所修行的，學習接近在家的法。 我見和常見，產生見解后就愛著， 他們應當修習這種行為，以至於墮入惡道。 這些人將遭受責罵和痛苦，那些誹謗正法的人， 凡夫很少覺悟，修習在家的行為。 那些釋迦牟尼的弟子，真正修行的聲聞（Sravaka，聽聞佛陀教誨而修行的人）， 不會爲了活命，而毀犯禁戒。 智者不貪圖食物，產生動搖的想法， 對於食物修習不凈觀，安住禪定報答施主的恩德。 斷除各種慾望的煩惱，
【English Translation】 English version (A line is missing here, which is the case in all versions of the Tripitaka.) Quickly go to that house, it is very wealthy, That family is extremely stingy, and you won't get the best food. Having such thoughts, after a hundred kinds of considerations, Those who do not know evil deeds are like donkeys carrying heavy burdens. Then in a night dream, they saw what they had thought about before, After waking up, they told each other, explaining in various ways. Carefree and laughing loudly, 'You should attain peace and happiness,' 'Quickly go and do this, do not delay and regret it later.' Going to villages and towns, behaving improperly like this, Looking askance, with eyebrows moving, just like monkeys. After entering the town, they preach to women, Abandoning the Buddhist scriptures, and the precepts of liberation. Having arrived here, why set up coarse food? Slandering the donors, and those they know. They gather together again, asking each other: 'What food did you get? Is the food you got good?' Talking about these things like this, for hundreds of thousands of years, Thinking and feeling like this, they live by this. Then they start disputes, gathering wine and flowers, When using these as medicine, they will have less pain. What can the Buddha do about them? Even if there were a hundred Buddhas, They would abandon what they have practiced, and learn to be close to the ways of householders. The view of self and the view of permanence, after generating views, they become attached, They should practice this kind of behavior, leading to the evil paths. These people will suffer blame and pain, those who slander the true Dharma, Ordinary people have little awareness, practicing the ways of householders. Those disciples of Sakyamuni, the Sravakas (Sravaka, those who practice by hearing the Buddha's teachings) who truly practice, Will not violate the precepts for the sake of living. The wise do not crave food, generating wavering thoughts, Regarding food, they practice the contemplation of impurity, and sit in meditation to repay the kindness of the donors. Cutting off the bonds of various desires,
修集於諸想， 彼修行方便， 從佛法出家。 知于無諍法， 諸所說空法， 數數而修集， 中不得堅實。 勇健智慧人， 知于空道者， 魔及眾怖畏， 是報信施恩。 此終無有愛， 亦不毀敗空， 是勇健佛子， 二足中福田。 正法不久住， 多有惡人故， 柔軟比丘少， 不放逸利者。 智者作是慮： 『不久速至死， 我夜當云何？ 晝亦如是盡。 世更無救護， 唯除二足尊， 諸學及無學， 皆悉當滅度。』 此不知如是， 隨宜所說法， 欺不恭敬佛， 及無上正法。 正法欲毀滅， 應當勤精進， 未久當得聞， 乃至於少許。」
大方廣三戒經卷中 大正藏第 11 冊 No. 0311 大方廣三戒經
大方廣三戒經卷下
北涼天竺三藏曇無讖譯
爾時大德迦葉白佛言：「奇哉！世尊！聞是等經，乃能不生愛惜之心。」
佛告迦葉：「眾產生就四法，聞是等經不生愛惜心。何等四？多諸放逸，不信業報，不信大地獄，不信我當死。迦葉！是名四法不生愛惜心。迦葉！眾生復有四法，不生愛惜心：自怙強壯，自怙有力，染著五欲耽荒嗜酒，不起善心。是名四法不生愛惜心。
【現代漢語翻譯】 現代漢語譯本 通過修習各種觀念，那些從佛法出家修行的人，知道無諍之法（不爭論的法門），以及所說的空性之法（一切事物沒有固定不變的自性）。他們反覆修習，卻發現其中沒有堅實不變的東西。 那些勇敢而有智慧的人，瞭解空性的道理，他們能戰勝魔障和各種恐懼，這是對信徒佈施的報答。他們心中沒有執著，也不會破壞空性的真理，這些勇敢的佛弟子，是人天中的福田。 正法不能長久住世，因為惡人太多，溫和的比丘很少，不放逸且能利益眾生的人也少。 智者會這樣思考：『死亡很快就會到來，我夜晚該如何度過？白天也同樣會消逝。世間沒有真正的救護，唯有佛陀（二足尊）可以依靠。所有正在學習的人和已經證悟的人，最終都會滅度。』 那些不明白這個道理的人，會隨意解釋佛法，他們不恭敬佛陀和無上的正法，這是在欺騙自己。 當正法即將毀滅時，我們應當勤奮精進，不久之後，我們或許還能聽到哪怕是少許的佛法。
《大方廣三戒經》卷中
《大方廣三戒經》卷下
北涼天竺三藏曇無讖譯
那時，大德迦葉對佛說：『真是奇特啊，世尊！聽聞這樣的經典，竟然能夠不生愛惜之心。』
佛告訴迦葉：『眾生如果具備四種情況，聽聞這樣的經典就不會產生愛惜之心。是哪四種呢？第一是放逸懈怠，第二是不相信業報，第三是不相信地獄的存在，第四是不相信自己會死亡。迦葉，這四種情況導致他們不生愛惜之心。迦葉，眾生還有四種情況，也不會產生愛惜之心：第一是自恃強壯，第二是自恃有力，第三是沉迷於五欲，貪戀飲酒，第四是不生起善心。這四種情況也導致他們不生愛惜之心。』
【English Translation】 English version By cultivating various perceptions, those who have left home to practice the Dharma, understand the Dharma of non-contention, and the emptiness of all things as taught. They repeatedly cultivate, yet find nothing solid or permanent within them. Those who are brave and wise, understanding the path of emptiness, can overcome demons and all fears, which is a reward for the offerings of believers. They have no attachments and do not destroy the truth of emptiness. These brave disciples of the Buddha are fields of merit among humans and gods. The true Dharma cannot remain in the world for long, because there are too many evil people, few gentle monks, and few who are diligent and benefit others. The wise think like this: 『Death will come soon, how should I spend the night? The day will also pass. There is no true refuge in the world, only the Buddha (the Honored One with Two Feet) can be relied upon. All those who are learning and those who have attained enlightenment will eventually pass away.』 Those who do not understand this principle will interpret the Dharma as they please. They do not respect the Buddha and the supreme Dharma, and they are deceiving themselves. When the true Dharma is about to perish, we should diligently strive forward. Before long, we may still be able to hear even a little bit of the Dharma.
The Middle Volume of the Great Vaipulya Three Precepts Sutra
The Lower Volume of the Great Vaipulya Three Precepts Sutra
Translated by Tripitaka Dharmaraksha of Northern Liang
At that time, the great virtuous Kasyapa said to the Buddha: 『It is amazing, World Honored One! Upon hearing such sutras, one is able not to generate a heart of attachment.』
The Buddha told Kasyapa: 『If sentient beings possess four conditions, they will not generate a heart of attachment upon hearing such sutras. What are the four? First, they are lax and negligent; second, they do not believe in karmic retribution; third, they do not believe in the existence of hell; and fourth, they do not believe that they will die. Kasyapa, these four conditions cause them not to generate a heart of attachment. Kasyapa, sentient beings also have four other conditions that cause them not to generate a heart of attachment: first, they rely on their own strength; second, they rely on their own power; third, they are addicted to the five desires and indulge in drinking; and fourth, they do not generate good thoughts. These four conditions also cause them not to generate a heart of attachment.』
「迦葉！比丘成就四法，謗佛菩提。何等四？本造眾惡，毀亂正法，現造惡業，謗比丘尼。彼有和上阿阇梨，多人所敬，然謗菩提；是亦隨學謗于菩提；少於聞見，以嫉妒故謗佛菩提。迦葉！是名四法謗佛菩提。
「迦葉！又有一法，沙門婆羅門之所應作。何等一法？於一切法心無所住。是為一法沙門、婆羅門之所應作。迦葉！猶如有人墮高山頂，其心迷悶，無所覺知，不識地處，不識樹處，悉作空想，出入氣息斷絕不續。如是，迦葉！彼執一切法，執著眼想，執著眼相，作非沙門法，非婆羅門法。如是執著耳、鼻、舌、身、意想，執著耳、鼻、舌、身、意相，作非沙門法，非婆羅門法，執著色、受、想、行、識想，執著色、受、想、行、識相，作非沙門法，非婆羅門法。執著凈持戒，執著持戒相，求于菩提。執著多聞，執著多聞相，求于菩提。執著慚愧，執著去來，作非沙門法，非婆羅門法。若有執著，則為所害。云何為害？為貪所害，瞋、癡所害。執著眼想是執著眼相，為眼所害，愛不愛色。如是執著耳、鼻、舌、身、意，以執著故為意所害，謂可意法、不可意法。若為所害，則為所欺。所謂地獄、餓鬼、畜生及與人天諸所害者，皆由著故，為其所害。是中雲何名為想著？謂想著我想，著我所想，著
【現代漢語翻譯】 現代漢語譯本 『迦葉（Kasyapa，佛陀的十大弟子之一）！比丘如果成就四種法，就會誹謗佛陀的菩提（Bodhi，覺悟）。是哪四種呢？第一，本來就造作各種惡行；第二，毀壞擾亂正法；第三，現在又造作惡業；第四，誹謗比丘尼。那些有和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師），受到眾人尊敬的人，卻誹謗菩提；那些跟隨他們學習的人也誹謗菩提；還有那些見聞很少的人，因為嫉妒的緣故誹謗佛陀的菩提。迦葉！這被稱為四種誹謗佛陀菩提的法。 『迦葉！還有一種法，是沙門（Sramana，出家修行者）和婆羅門（Brahmana，婆羅門教修行者）應當修習的。是哪一種法呢？就是對於一切法，心中都沒有執著。這就是沙門和婆羅門應當修習的一種法。迦葉！就像有人從高山頂上墜落，他的心神昏迷，沒有知覺，不認識地在哪裡，不認識樹在哪裡，全部都是空想，出入的氣息斷絕不連續。像這樣，迦葉！那些執著一切法的人，執著于眼所想，執著于眼所見之相，所作所為就不是沙門法，也不是婆羅門法。像這樣，執著于耳、鼻、舌、身、意所想，執著于耳、鼻、舌、身、意所見之相，所作所為就不是沙門法，也不是婆羅門法；執著於色、受、想、行、識所想，執著於色、受、想、行、識所見之相，所作所為就不是沙門法，也不是婆羅門法。執著于清凈持戒，執著于持戒之相，卻想求得菩提。執著于多聞，執著于多聞之相，卻想求得菩提。執著于慚愧，執著于來來去去，所作所為就不是沙門法，也不是婆羅門法。如果有所執著，就會被其所害。如何被其所害呢？會被貪慾所害，會被嗔恨、愚癡所害。執著于眼所想就是執著于眼所見之相，會被眼所害，愛著或不愛著色。像這樣執著于耳、鼻、舌、身、意，因為執著的緣故會被意所害，也就是被可意之法和不可意之法所害。如果被其所害，就會被其所欺騙。所謂地獄、餓鬼、畜生以及人天等各種受害者，都是因為執著的緣故，被其所害。這裡所說的『想著』是什麼意思呢？就是指想著『我』的想法，想著『我所』的想法，想著
【English Translation】 English version 『Kasyapa! If a Bhiksu (Buddhist monk) achieves four things, he slanders the Bodhi (enlightenment) of the Buddha. What are the four? First, he originally commits various evil deeds; second, he destroys and disrupts the Dharma (Buddhist teachings); third, he currently commits evil actions; fourth, he slanders Bhiksunis (Buddhist nuns). Those who have Upadhyayas (preceptors) and Acaryas (teachers), who are respected by many, yet slander Bodhi; those who follow them in learning also slander Bodhi; and those who have little knowledge and understanding, because of jealousy, slander the Bodhi of the Buddha. Kasyapa! These are called the four things that slander the Bodhi of the Buddha.』 『Kasyapa! There is also one thing that Sramanas (ascetics) and Brahmanas (priests) should practice. What is that one thing? It is to have no attachment in the mind to any Dharma. This is the one thing that Sramanas and Brahmanas should practice. Kasyapa! It is like a person falling from the top of a high mountain, his mind becomes confused, he has no awareness, he does not know where the ground is, he does not know where the trees are, all are empty thoughts, and his breathing is interrupted and discontinuous. Likewise, Kasyapa! Those who are attached to all Dharmas, attached to what the eye thinks, attached to the appearance of what the eye sees, their actions are neither the Dharma of Sramanas nor the Dharma of Brahmanas. Likewise, being attached to what the ear, nose, tongue, body, and mind think, attached to the appearance of what the ear, nose, tongue, body, and mind see, their actions are neither the Dharma of Sramanas nor the Dharma of Brahmanas; being attached to what form, feeling, perception, mental formations, and consciousness think, attached to the appearance of what form, feeling, perception, mental formations, and consciousness see, their actions are neither the Dharma of Sramanas nor the Dharma of Brahmanas. Being attached to pure precepts, attached to the appearance of keeping precepts, yet seeking Bodhi. Being attached to much learning, attached to the appearance of much learning, yet seeking Bodhi. Being attached to shame and remorse, attached to coming and going, their actions are neither the Dharma of Sramanas nor the Dharma of Brahmanas. If there is attachment, one will be harmed by it. How is one harmed by it? One will be harmed by greed, by hatred, and by delusion. Being attached to what the eye thinks is being attached to the appearance of what the eye sees, one will be harmed by the eye, loving or not loving form. Likewise, being attached to the ear, nose, tongue, body, and mind, because of attachment, one will be harmed by the mind, that is, by agreeable and disagreeable Dharmas. If one is harmed by it, one will be deceived by it. The so-called hells, hungry ghosts, animals, and humans and gods, all those who are harmed, are harmed because of attachment. What is meant by 『thinking』 here? It refers to thinking of the idea of 『I』, thinking of the idea of 『mine』, thinking of
地大、水火、風大想，著骨想、壞想、青想、蟲想、血涂想、脆想、解脫想，而是解脫當有何想而猶執著？謂執於此，當得解脫，執著過去無量生處，執著我當憶念是處，執著未來及著現在，起如是想：『我是過去，我是現在。』隨在在處皆起想著，乃至涅槃亦起想著。作是念言：『我當得涅槃。』起是想著。迦葉！略說乃至隨所意想，皆名爲著，乃至空想皆名想著。如是皆悉非沙門法，非婆羅門法，非沙門行，非婆羅門行，沙門婆羅門法，如來所說。
「迦葉！猶如虛空及與大地，不作是念：『我是虛空，我是大地。』如是，迦葉！沙門、婆羅門不作是念：『我是沙門，我是婆羅門。』所作之法，以何緣故名沙門我是婆羅門？迦葉！若無意念，是名沙門、婆羅門所作之法。以何緣故名沙門、婆羅門所作之法？沙門、婆羅門不作是念：『我當作是，我不作是。』沙門、婆羅門終不作于如是之念。
「迦葉！猶如有人于夜闇中，以其兩手捫摸虛空，搖動口鼻，作如是言：『我弄世間，我弄世間。』迦葉！于意云何？為弄于誰？」
迦葉白佛言：「世尊！是人自弄。何以故？是黑闇中，無人見故，無可弄故。」
佛言：「如是，迦葉！若有比丘，至阿練兒處，或至樹下，若至露處、空處，作是想
【現代漢語翻譯】 現代漢語譯本 地大（構成物質的四大元素之一，指堅固性）、水大（構成物質的四大元素之一，指流動性）、火大（構成物質的四大元素之一，指熱能）、風大（構成物質的四大元素之一，指運動性）的觀想，以及對骨骼的觀想、腐壞的觀想、青腫的觀想、蟲蝕的觀想、血污的觀想、脆弱的觀想、解脫的觀想，如果這樣觀想，當解脫時又會執著于什麼呢？如果執著于『通過這些觀想可以獲得解脫』，或者執著於過去無量生的經歷，執著于『我應當憶念這些』，執著于未來和現在，生起這樣的想法：『我是過去，我是現在。』無論在何處都生起執著，甚至對涅槃也生起執著，想著：『我將獲得涅槃。』生起這樣的執著。迦葉！簡而言之，凡是隨意的想法，都稱為執著，甚至對空的觀想也稱為執著。這些都不是沙門（出家修行者）的修行方法，不是婆羅門（古印度祭司）的修行方法，不是沙門的修行，不是婆羅門的修行，不是如來（佛陀）所說的沙門婆羅門法。 「迦葉！就像虛空和大地，不會想：『我是虛空，我是大地。』同樣，迦葉！沙門和婆羅門也不會想：『我是沙門，我是婆羅門。』他們所修行的法，為什麼稱為沙門或婆羅門？迦葉！如果沒有意念，這才是沙門和婆羅門所修行的法。為什麼稱為沙門和婆羅門所修行的法？沙門和婆羅門不會想：『我應當這樣做，我不應當這樣做。』沙門和婆羅門最終不會產生這樣的想法。 「迦葉！就像有人在黑夜裡，用雙手在虛空中摸索，搖動口鼻，說：『我戲弄世間，我戲弄世間。』迦葉！你認為如何？他戲弄的是誰呢？」 迦葉對佛說：「世尊！這個人是在戲弄自己。為什麼呢？因為在黑暗中，沒有人能看見，也沒有什麼可以戲弄的。」 佛說：「是的，迦葉！如果有比丘（出家男眾），到阿練若（寂靜處），或者到樹下，或者到露天、空曠的地方，生起這樣的想法
【English Translation】 English version The contemplation of earth element (one of the four great elements constituting matter, referring to solidity), water element (one of the four great elements constituting matter, referring to fluidity), fire element (one of the four great elements constituting matter, referring to heat), and wind element (one of the four great elements constituting matter, referring to motion), as well as the contemplation of bones, decay, lividity, worm-eatenness, blood-stainedness, fragility, and liberation. If one contemplates in this way, what will one be attached to when liberation is attained? If one is attached to the idea that 『through these contemplations, liberation can be attained,』 or attached to the experiences of countless past lives, attached to 『I should remember these,』 attached to the future and the present, giving rise to such thoughts: 『I am the past, I am the present.』 Wherever one is, one gives rise to attachment, even to Nirvana, thinking: 『I will attain Nirvana.』 Giving rise to such attachment. Kashyapa! In short, any thought that arises from intention is called attachment, even the contemplation of emptiness is called attachment. These are not the practices of a Shramana (a renunciate practitioner), not the practices of a Brahmin (a priest in ancient India), not the conduct of a Shramana, not the conduct of a Brahmin, not the Shramana-Brahmin Dharma (teachings) spoken by the Tathagata (Buddha). 「Kashyapa! Just like space and earth, they do not think: 『I am space, I am earth.』 Similarly, Kashyapa! Shramanas and Brahmins do not think: 『I am a Shramana, I am a Brahmin.』 The Dharma they practice, why is it called the Dharma of a Shramana or a Brahmin? Kashyapa! If there is no intention, that is the Dharma practiced by Shramanas and Brahmins. Why is it called the Dharma practiced by Shramanas and Brahmins? Shramanas and Brahmins do not think: 『I should do this, I should not do this.』 Shramanas and Brahmins ultimately do not give rise to such thoughts.」 「Kashyapa! It is like a person in the darkness of night, groping in the empty space with both hands, moving their mouth and nose, saying: 『I am playing with the world, I am playing with the world.』 Kashyapa! What do you think? Who is he playing with?」 Kashyapa said to the Buddha: 「World Honored One! This person is playing with himself. Why? Because in the darkness, no one can see, and there is nothing to play with.」 The Buddha said: 「So it is, Kashyapa! If a Bhikshu (a male monastic) goes to a secluded place, or under a tree, or to an open or empty place, and gives rise to such thoughts
念：『眼是無常，耳、鼻、舌、身、意悉是無常。』作是思惟：『思惟色是無常，聲、香、味、觸、法悉是無常。』作是想念：『我趣涅槃。』則為自誑，非沙門行。何以故？先著于眼，后修無常，後行無常。作是惡執，先執著耳、鼻、舌、身、意，后修無常，後行無常。而是三處俱不可得，執著三處隨所想著，當於何處而得一心？
「迦葉！諸佛菩提極為甚深，難得難到，生死難過。迦葉！云何名一心？推求法時，不見一法，不得眼實，不得耳、鼻、舌、身、意實。雖言一切諸法不實，亦復不得。何以故？本性如是。本性若爾，終不生心言。一切法不實、叵得，不得是心。若過去世、未來、現在，無念、無行，是名無行。云何名無行？無新無故，故名無行。是中無過去心解脫，無未來心解脫，無現在心解脫。若不得心，是名一心，是名說一心。
「迦葉！未來當有自名比丘、比丘尼、優婆塞、優婆夷，是等當作破壞言說：『彼有陰想，如來所說五陰如夢。』是等爾時說陰是實：『此夢是有，有夢言說，夢若無者，我等何由於是生想？有此說故，我等於中，而生夢想。定有此陰，是故說言陰猶如夢；若無有陰，則不應說陰猶如夢。』是諸癡人復於此夢而生實想，聞是等經，而生誹謗。有比丘尼往施主家唱
【現代漢語翻譯】 現代漢語譯本： 唸誦：『眼睛是無常的，耳朵、鼻子、舌頭、身體、意識也都是無常的。』這樣思考：『思考色是無常的，聲音、香氣、味道、觸感、法也都是無常的。』這樣想念：『我趨向涅槃（Nirvana，佛教的最高境界）。』這就是自欺欺人，不是沙門（Sramana，佛教修行者）的修行。為什麼呢？先執著于眼睛，然後才修習無常，之後才行無常。這樣產生錯誤的執著，先執著于耳朵、鼻子、舌頭、身體、意識，然後才修習無常，之後才行無常。而這三處都不可得，執著于這三處，隨著所想的，應當在何處才能得到一心呢？ 迦葉（Kasyapa，佛陀的弟子）！諸佛的菩提（Bodhi，覺悟）極為深奧，難以獲得，難以到達，生死難以超越。迦葉！什麼叫做一心呢？推求法的時候，不見一法，得不到眼睛的真實，得不到耳朵、鼻子、舌頭、身體、意識的真實。雖然說一切諸法不真實，也得不到。為什麼呢？本性就是這樣。本性如果是這樣，最終不會生起心念說：一切法不真實、不可得，得不到這個心。如果過去世、未來世、現在世，無念、無行，這就叫做無行。什麼叫做無行呢？沒有新也沒有舊，所以叫做無行。這裡沒有過去心的解脫，沒有未來心的解脫，沒有現在心的解脫。如果得不到心，這就叫做一心，這就叫做說一心。 迦葉！未來將會有自稱為比丘（Bhikkhu，佛教男性出家人）、比丘尼（Bhikkhuni，佛教女性出家人）、優婆塞（Upasaka，佛教在家男信徒）、優婆夷（Upasika，佛教在家女信徒）的人，這些人會做出破壞性的言論：『他們有陰（Skandha，構成個體的五種要素）的觀念，如來說的五陰就像夢一樣。』這些人那時會說陰是真實的：『這個夢是有的，有夢的說法，如果夢不存在，我們怎麼會由此產生想法呢？因為有這種說法，我們才會在其中產生夢想。一定有這個陰，所以才說陰就像夢一樣；如果沒有陰，就不應該說陰就像夢一樣。』這些愚癡的人又對這個夢產生真實的執著，聽到這些經典，就產生誹謗。有比丘尼到施主家唱誦
【English Translation】 English version: One recites: 『The eye is impermanent, the ear, nose, tongue, body, and mind are all impermanent.』 One thinks thus: 『One contemplates that form is impermanent, sound, smell, taste, touch, and dharma are all impermanent.』 One thinks: 『I am going towards Nirvana (the ultimate state of enlightenment).』 This is self-deception, not the practice of a Sramana (a Buddhist practitioner). Why? First, one is attached to the eye, then one cultivates impermanence, and then one practices impermanence. Thus, one creates a wrong attachment, first being attached to the ear, nose, tongue, body, and mind, then cultivating impermanence, and then practicing impermanence. But these three places are all unattainable. Being attached to these three places, according to what one thinks, where can one attain one-pointedness of mind? Kasyapa (a disciple of the Buddha)! The Bodhi (enlightenment) of all Buddhas is extremely profound, difficult to attain, difficult to reach, and difficult to transcend birth and death. Kasyapa! What is called one-pointedness of mind? When investigating the Dharma, one does not see a single dharma, one does not attain the reality of the eye, one does not attain the reality of the ear, nose, tongue, body, and mind. Although one says that all dharmas are unreal, one does not attain that either. Why? Because the fundamental nature is like this. If the fundamental nature is like this, one will ultimately not give rise to the thought that all dharmas are unreal and unattainable, and one will not attain this mind. If in the past, future, and present, there is no thought and no action, this is called no-action. What is called no-action? There is neither new nor old, therefore it is called no-action. Here, there is no liberation of the past mind, no liberation of the future mind, and no liberation of the present mind. If one does not attain the mind, this is called one-pointedness of mind, this is called speaking of one-pointedness of mind. Kasyapa! In the future, there will be those who call themselves Bhikkhus (Buddhist monks), Bhikkhunis (Buddhist nuns), Upasakas (male lay Buddhist followers), and Upasikas (female lay Buddhist followers). These people will make destructive statements: 『They have the concept of the Skandhas (the five aggregates that constitute an individual), and the five Skandhas spoken of by the Tathagata (the Buddha) are like a dream.』 At that time, these people will say that the Skandhas are real: 『This dream exists, there is the saying of a dream, if the dream did not exist, how would we have thoughts arising from it? Because there is this saying, we have dreams arising within us. There must be these Skandhas, therefore it is said that the Skandhas are like a dream; if there were no Skandhas, it should not be said that the Skandhas are like a dream.』 These foolish people then develop a real attachment to this dream, and upon hearing these scriptures, they give rise to slander. There are Bhikkhunis who go to the homes of patrons and chant
如是言：『某是羅漢，某是羅漢。』是比丘等，依止淺智比丘尼住，妨廢善事，造不善業。是中優婆塞、優婆夷，聞于少戒，乃至少偈，聞已便去。
「迦葉！當爾之時，諸比丘等有二十臘至三十臘，住阿練兒處，有優婆塞初信一日，所解佛經等無差別。迦葉！當爾時世互唱空名『此空此凈，此空此凈。』時有比丘，聞是法已共相聚集，聞已不畏作如是言：『此經不與出家相應，非在家相應，共捨棄之，非導師說。何以故？此非我同，又不汝同。』若有聞說甚深大法，在家出家悉當誹謗。何以故？迦葉！今者梵行極為純凈，信者尚少，況復爾時，如是智者漸已滅度，好者轉少好者轉少。
「迦葉！當於是時，千比丘中求一比丘正入正解，猶尚難得，設有一人輕笑不學，乃至三千比丘眾，欲索一人正入正解，亦當難得。迦葉！當爾之時，在家出家互相誹謗。迦葉！未來若有諸比丘等勤行精進，為斷一切諸不善法，成就善法，初夜后夜離於睡眠，是諸惡人當奪其命，輕賤呵毀，舍而棄之。迦葉！當爾之時，佛法毀壞，比丘毀壞，是中智者信甚深者、無染著者，應好恭敬，應好愛念，共相聚集，住空閑處。」
爾時世尊而說偈言：
「我此所說法， 為明第一義， 說陰無堅實， 觀之猶如夢。
【現代漢語翻譯】 現代漢語譯本：他們會這樣說：『我是阿羅漢（arhat，已證悟的聖人），我是阿羅漢。』這些比丘們，依賴於淺薄智慧的比丘尼，妨礙善行，造作不善之業。這時，優婆塞（upasaka，男居士）、優婆夷（upasika，女居士）聽到少許戒律，乃至一小段偈頌，聽后便離去。 迦葉（Kasyapa，佛陀的弟子）！那時，比丘們有二十到三十戒臘，住在阿蘭若（aranya，寂靜處），而初信佛法一天的優婆塞，他們對佛經的理解卻沒有什麼差別。迦葉！那時，世人互相唱著空名，『這是空，這是清凈，這是空，這是清凈。』當時有比丘，聽到這種說法后聚集在一起，聽后不畏懼，這樣說：『這經典不適合出家人，也不適合在家人，我們一起捨棄它，這不是導師（佛陀）所說的。』為什麼呢？因為這既不符合我們的理解，也不符合你們的理解。』如果有人宣說甚深大法，在家出家都會誹謗。為什麼呢？迦葉！現在梵行（brahmacarya，清凈的修行）非常純凈，相信的人還很少，更何況那時，像這樣的智者逐漸滅度，好的人越來越少。 迦葉！那時，在一千個比丘中，要找到一個真正進入正見正解的比丘，都非常困難。即使有人輕視嘲笑而不學習，乃至三千比丘眾中，想要找到一個真正進入正見正解的人，也會非常困難。迦葉！那時，在家出家的人會互相誹謗。迦葉！未來如果有比丘們勤奮精進，爲了斷除一切不善法，成就善法，初夜后夜不睡覺，這些惡人會奪取他們的性命，輕賤呵斥，捨棄他們。迦葉！那時，佛法會被破壞，比丘會被破壞，那些有智慧、相信甚深教義、沒有執著的人，應該好好恭敬，好好愛護，聚集在一起，住在空閑之處。 那時，世尊說了偈頌： 我所說的法，是爲了闡明第一義諦， 說五蘊（skandha，構成個體的五種要素）沒有堅實的自性， 觀察它就像夢幻一樣。
【English Translation】 English version: They will say, 『I am an arhat (a perfected being), I am an arhat.』 These monks, relying on nuns of shallow wisdom, will hinder good deeds and create unwholesome karma. At that time, upasakas (male lay followers) and upasikas (female lay followers), hearing a few precepts, or even a short verse, will leave after hearing it. Kasyapa (a disciple of the Buddha)! At that time, monks with twenty to thirty years of seniority, living in aranyas (secluded places), will be no different in their understanding of the Buddha's teachings from an upasaka who has just believed for a day. Kasyapa! At that time, people will chant empty names to each other, 『This is empty, this is pure, this is empty, this is pure.』 Then there will be monks who, having heard this teaching, will gather together and, without fear, say, 『This sutra is not suitable for the ordained, nor is it suitable for the laity. Let us abandon it. It is not what the Teacher (Buddha) said.』 Why? Because it does not accord with our understanding, nor does it accord with yours.』 If someone proclaims the profound Dharma, both the ordained and the laity will slander it. Why? Kasyapa! Now, the brahmacarya (pure conduct) is very pure, and there are few who believe, let alone at that time, when such wise people have gradually passed away, and good people become fewer and fewer. Kasyapa! At that time, it will be very difficult to find even one monk out of a thousand who has truly entered into right view and right understanding. Even if someone scorns and laughs without learning, it will be difficult to find even one person who has truly entered into right view and right understanding among three thousand monks. Kasyapa! At that time, the ordained and the laity will slander each other. Kasyapa! In the future, if there are monks who diligently practice, striving to cut off all unwholesome dharmas and achieve wholesome dharmas, staying awake during the early and late watches of the night, these evil people will take their lives, despise and revile them, and abandon them. Kasyapa! At that time, the Buddha's Dharma will be destroyed, and the Sangha (monastic community) will be destroyed. Those who are wise, who believe in the profound teachings, and who are without attachment, should be well respected, well loved, gathered together, and live in secluded places. At that time, the World Honored One spoke these verses: The Dharma I have spoken, is to clarify the ultimate truth, Saying that the skandhas (the five aggregates) have no solid self-nature, Observe them as if they were a dream.
爾時諸比丘， 更互共鬥諍， 彼此無有異， 是得於有相。 比丘作是說， 彼報言：『如是！ 如此之法眼， 當無有差別。』 比丘語在家： 『汝甚為希有， 能解此菩提， 汝逮得初果。』 彼自謂見法， 來親是比丘， 持最上供養， 數數而奉施。 如此比丘說： 『真實無有異， 與我所知同， 見法而語我。』 施主及比丘， 不住于正法， 破壞佛菩提， 是出時未久。 勿親彼近我， 我是說道者， 汝當速疾得， 如我之速得。 此是第一句， 更互說寂靜， 和合為一侶， 毀壞於我法。 猶如大惡賊， 殺害諸聚落， 令聚落空荒， 及與諸城邑。 比丘當如是， 無智闇鈍者， 無慧毀禁戒， 依著我命人。 我所說應離， 而反依于眼， 自說是羅漢， 實是增上慢。 自和合聚集， 我是最上僧， 有名無有智， 一人尚難得。 若復有比丘， 有惡往如實， 尚說其惡名， 云非佛聲聞， 譭謗于菩提， 法王之所有。 諸天極憂苦， 數數而啼泣， 悶絕墜于地。 有信諸天等， 云此釋師子， 勝法今毀壞。 奇哉佛世尊！ 奇哉離
【現代漢語翻譯】 現代漢語譯本 那時，眾比丘之間互相爭鬥，彼此沒有差別，這是因為他們執著于表象。 有比丘這樣說，另一方迴應說：『正是如此！如此的法眼，應當沒有差別。』 有比丘對在家居士說：『你真是稀有，能夠理解這菩提（bodhi，覺悟），你已經證得了初果（sotāpanna，須陀洹）。』 那人自認為見到了法，前來親近那位比丘，拿著最上等的供養，屢次奉獻。 那位比丘說：『真實沒有差別，與我所知相同，他見到了法並告訴我。』 施主和比丘，都不安住于正法，破壞了佛陀的菩提，他們出現的時間不長。 不要親近他們，要親近我，我是說法的人，你們應當迅速證得，像我一樣迅速證得。 這是第一句話，他們互相說著寂靜，和合為一夥，毀壞了我的法。 就像大惡賊，殺害各個村落，使村落空無一人，以及各個城邑。 比丘應當像這樣，沒有智慧、愚鈍的人，沒有智慧、毀壞戒律，依附於我名號的人。 我所說的應當遠離，他們反而執著于眼見，自稱是阿羅漢（arhat，已斷煩惱的聖者），實際上是增上慢（adhimāna，未證得聖果而自以為證得）。 他們自己和合聚集，自稱是最上等的僧團，有名無實，連一個有智慧的人都難以找到。 如果還有比丘，有惡行卻如實地存在，還說出他的惡名，說他不是佛陀的聲聞（sāvaka，弟子），譭謗了菩提，法王（dharmarāja，佛陀）所擁有的。 諸天極其憂愁痛苦，屢次啼哭，悶絕墜落於地。有信仰的諸天等，說這位釋迦獅子（Śākyasiṃha，佛陀）的殊勝之法現在被毀壞了。 奇哉！佛世尊！奇哉！離欲！
【English Translation】 English version At that time, the monks were fighting with each other, with no difference between them, because they were attached to appearances. One monk would say this, and the other would reply: 'That's right! Such is the eye of the Dharma, there should be no difference.' A monk would say to a layperson: 'You are very rare, able to understand this bodhi (enlightenment), you have attained the first fruit (sotāpanna, stream-enterer).' That person, thinking they had seen the Dharma, would come close to that monk, bringing the best offerings, and repeatedly giving them. That monk would say: 'Truly there is no difference, it is the same as what I know, he has seen the Dharma and told me.' The donor and the monk, neither abide in the true Dharma, destroying the Buddha's bodhi, and they have not appeared for long. Do not be close to them, be close to me, I am the one who speaks the Dharma, you should quickly attain it, as quickly as I have attained it. This is the first statement, they speak of tranquility to each other, uniting as a group, destroying my Dharma. Like great evil thieves, killing villages, making the villages empty, and the cities as well. Monks should be like this, without wisdom, dull people, without wisdom, destroying precepts, relying on my name. What I have said should be avoided, but they are attached to what they see, claiming to be arhats (perfected beings), but are actually arrogant (adhimāna, thinking they have attained what they have not). They gather together, claiming to be the highest sangha (monastic community), having a name but no wisdom, it is difficult to find even one wise person. If there is a monk, who has evil deeds that are true, and his evil name is spoken, saying he is not a disciple (sāvaka) of the Buddha, slandering the bodhi, which belongs to the Dharma King (dharmarāja, Buddha). The devas (gods) are extremely worried and distressed, repeatedly weeping, fainting and falling to the ground. The faithful devas say that this Śākyasiṃha (Buddha)'s excellent Dharma is now destroyed. How wonderful is the Buddha, the World Honored One! How wonderful is detachment!
染法！ 奇哉福田僧！ 佛之所愛子， 我更不復聞， 法王之所說， 當有大癡闇， 能仁法毀壞。 發起大音聲， 地天及中間， 唱令告諸天： 『法炬今欲滅， 莫后諸天龍， 而致大悔恨。 仁自聞佛法， 今當更不聞， 是佛無數劫， 若自及與他， 堪忍是眾生， 何時當成佛？ 是佛世導師， 為一切眾生， 所演說正法， 今當滅永盡。 今法壞亂起， 極造大暴惡， 魔使極惡魔， 少欲者劣弱， 詐偽無智慧， 幻偽小凡夫， 熾盛生瞋恚， 謗毀善逝法。』 聞地天聲已， 上天生驚怪， 四大天王等， 聞已生愁悶， 夜叉眾來集， 聚在曠野城， 悉皆同愁淚， 發大呼哭聲。 大音甚悲切， 諸天悉來集， 更互共相語， 心中所念者： 『諸莊嚴城邑， 眾寶之所成， 一切無光色， 猶若如土聚， 是城無威德， 無須臾可樂， 是城無威德， 如本可愛樂。 我本所生處， 諸天眾來至， 見已悶躄地， 當作如是報。』 諸天下至地， 往至可畏處， 如此真實法， 今者悉毀壞。 下至閻浮提， 見大毀壞事， 佛子見逼惱， 逃竄至異
【現代漢語翻譯】 現代漢語譯本 染污的法啊！ 多麼稀有可貴的福田僧（指值得尊敬的僧人）啊！ 他們是佛陀所鍾愛的弟子， 我將再也聽不到， 法王（指佛陀）所宣說的教誨， 當有極大的愚癡黑暗， 能夠摧毀能仁（指佛陀）的教法。 發起巨大的聲音， 地上、天上以及中間的眾生， 大聲宣告諸天： 『法炬（指佛法）現在將要熄滅， 不要讓諸天龍（指天龍八部）在之後， 而導致巨大的悔恨。 你們親自聽聞佛法， 現在將再也聽不到了， 這是佛陀在無數劫中， 爲了自己和他人， 所堪忍的眾生， 何時才能成佛呢？ 這位佛陀是世間的導師， 爲了所有眾生， 所演說的正法， 現在將要滅盡永絕。 現在佛法敗壞混亂興起， 極度造作巨大的暴行惡事， 魔的使者，極其邪惡的魔， 少欲知足的人變得弱小， 虛偽狡詐沒有智慧， 虛幻偽裝的小凡夫， 熾盛地生起嗔恨， 誹謗毀壞善逝（指佛陀）的教法。』 聽到地天（指地居天神）的聲音后， 上天（指天界）的眾生感到驚怪， 四大天王等， 聽到後感到憂愁煩悶， 夜叉眾（指一種守護神）前來聚集， 聚集在曠野的城市， 都一同悲傷流淚， 發出巨大的哭喊聲。 聲音極其悲切， 諸天都前來聚集， 互相交談， 心中所想的是： 『那些莊嚴的城邑， 由各種珍寶所構成， 一切都失去了光彩， 就像一堆泥土， 這些城市沒有威德， 沒有片刻可以令人快樂， 這些城市沒有威德， 如同原本可愛快樂的樣子。 我原本出生的地方， 諸天眾前來這裡， 看到后悶絕倒地， 將會有這樣的報應。』 諸天下降到地上， 前往令人畏懼的地方， 如此真實的佛法， 現在全部被毀壞了。 下到閻浮提（指我們所居住的世界）， 看到巨大的毀壞之事， 佛陀的弟子們見到逼迫惱亂， 逃竄到異地。
【English Translation】 English version Defiled Dharma! How wondrous and precious are the Sangha (monks) of the field of merit! They are the beloved children of the Buddha, I will never again hear, The teachings spoken by the Dharma King (Buddha), When there is great darkness of ignorance, That can destroy the teachings of the Shakyamuni (Buddha). Raising a great voice, The beings on earth, in the heavens, and in between, Loudly proclaim to the gods: 'The lamp of Dharma (Buddha's teachings) is now about to be extinguished, Do not let the gods and dragons (Devas and Nagas) later, Bring about great regret. You have personally heard the Buddha's teachings, Now you will never hear them again, This is what the Buddha has endured for countless kalpas, For himself and for others, The beings he has endured, When will they attain Buddhahood? This Buddha is the teacher of the world, For all sentient beings, The righteous Dharma that he has expounded, Now will be extinguished and forever gone. Now the Dharma is corrupted and chaos arises, Extremely creating great acts of violence and evil, The messengers of Mara, the extremely evil demons, Those with few desires become weak, The deceitful and cunning without wisdom, The illusory and false petty ordinary people, Arise with intense anger, Slandering and destroying the teachings of the Sugata (Buddha).' Having heard the voices of the earth gods (earth-dwelling deities), The beings in the heavens (celestial realms) are astonished, The Four Heavenly Kings and others, Upon hearing this, feel sorrow and distress, The Yaksha (a type of guardian spirit) gather, Gather in the cities of the wilderness, All together weep with sorrow, Uttering great cries of lamentation. The sound is extremely sorrowful, All the gods come together, Talking to each other, What they think in their hearts is: 'Those magnificent cities, Made of various treasures, All have lost their luster, Like a pile of dirt, These cities have no power, There is not a moment that can bring joy, These cities have no power, Like their original lovely and joyful appearance. The place where I was originally born, The heavenly beings come here, Upon seeing this, they faint and fall to the ground, There will be such retribution.' The gods descend to the earth, Going to the places of fear, Such true Dharma, Is now completely destroyed. Descending to Jambudvipa (the world we live in), Seeing the great destruction, The disciples of the Buddha, seeing the oppression and distress, Flee to other places.
處。 勝成七日中， 無諸威德色， 是諸天七日， 數數而啼泣： 『咄哉勇健佛， 我等面睹見， 今者永不見， 佛法覆滅盡。』 舍衛所住處， 來至恭敬已， 於是住處地， 數數而啼泣： 『此是佛所坐， 人尊所坐處， 演說四聖諦， 我等面自聞。』 世間還黑闇， 互不相恭敬， 作惡已當往， 墮于惡道中， 多有諸天宮， 皆悉當復空， 眾生無救護， 閻浮提如是。 此是經行處， 空荒悉毀壞， 世間不可樂。 法王滅度后， 帝釋自在主， 三十三天中， 憂愁受苦惱， 發起大音聲， 諸三十三天， 舉手而號哭， 如所聞諸國， 在中而馳走。 當有諸天等， 數數論說佛， 導師舍離我， 能多說法者。 諸天更不食， 無諸歌笑聲， 帝釋天六月， 心中甚憂惱。 阿修羅等聞， 佛法無光明， 我等今當往， 至三十三天， 閻浮提諸王， 當壞佛塔寺， 天阿修羅集， 爾時當有是。 有諸比丘等， 當墮在惡道， 有諸比丘尼， 亦墮于惡道。 在家毀戒者， 住家優婆塞， 發大惡聲已， 當趣于惡道。 有諸惡女人， 是亦至惡處，
【現代漢語翻譯】 現代漢語譯本 在勝成（佛陀涅槃）后的七天里，佛陀不再顯現威德之色。 諸天眾在這七天里，多次啼哭： 『唉呀，勇猛精進的佛陀啊，我們曾親眼見到您，如今卻永遠見不到了，佛法也將滅盡。』 他們來到佛陀在舍衛城（古印度城市名）居住的地方，恭敬地禮拜后，就在那裡多次啼哭： 『這裡是佛陀坐過的地方，是人中尊者所坐之處，他曾在這裡演說四聖諦（佛教基本教義），我們都親耳聽聞。』 世間將重歸黑暗，人們不再互相尊敬。 作惡的人將墮入惡道之中。 許多天宮都將空無一人，眾生失去救護，閻浮提（我們所居住的世界）將變成這樣。 這裡是佛陀經行的地方，如今空曠荒涼，一切都毀壞了，世間再無樂趣。 法王（佛陀）滅度后，帝釋（天神之王）在三十三天（天界）中，憂愁受苦，發出巨大的哀嚎聲。 三十三天中的諸天眾，舉手號哭，如同聽到訊息的各國人民一樣，四處奔走。 諸天眾會多次談論佛陀，說：『導師（佛陀）捨棄了我們，他是一位能說很多佛法的人啊。』 諸天眾不再進食，沒有歌聲和笑聲。 帝釋天（天神之王）六個月心中都非常憂愁。 阿修羅（一種神道生物）等聽到佛法不再光明，便說：『我們現在應當前往三十三天。』 閻浮提的諸王將要破壞佛塔和寺廟。 天人和阿修羅聚集在一起，那時將會發生這些事情。 有些比丘（佛教出家男眾）將墮入惡道，有些比丘尼（佛教出家女眾）也將墮入惡道。 在家毀犯戒律的人，以及在家的優婆塞（佛教在家男眾），發出巨大的哀嚎聲后，也將墮入惡道。 有些惡女人，也會去到惡處。
【English Translation】 English version For seven days after the victory (Buddha's Nirvana), the Buddha did not show any majestic or virtuous appearance. The devas (gods) wept repeatedly during these seven days: 'Alas, the valiant Buddha, we have seen you with our own eyes, but now we will never see you again, and the Dharma (Buddhist teachings) will be extinguished.' They came to the place where the Buddha resided in Shravasti (an ancient Indian city), and after paying their respects, they wept repeatedly at that place: 'This is where the Buddha sat, the place where the honored one among humans sat, where he expounded the Four Noble Truths (fundamental Buddhist teachings), which we heard with our own ears.' The world will return to darkness, and people will no longer respect each other. Those who do evil will fall into evil realms. Many heavenly palaces will be empty, beings will have no protection, and Jambudvipa (the world we live in) will become like this. This is the place where the Buddha walked, now it is desolate and ruined, and the world is no longer enjoyable. After the Dharma King (Buddha) passed away, Indra (king of the gods) in the Trayastrimsha Heaven (heavenly realm) was sorrowful and suffered, and let out a great cry of lament. The devas in the Trayastrimsha Heaven raised their hands and wept, like the people of various countries who had heard the news, running around. The devas will repeatedly talk about the Buddha, saying: 'The guide (Buddha) has abandoned us, he was one who could explain much Dharma.' The devas no longer eat, and there is no singing or laughter. Indra (king of the gods) was very sorrowful in his heart for six months. The Asuras (a type of divine being) and others, hearing that the Dharma was no longer bright, said: 'We should now go to the Trayastrimsha Heaven.' The kings of Jambudvipa will destroy the stupas (Buddhist monuments) and temples. The devas and Asuras will gather together, and these things will happen at that time. Some Bhikkhus (Buddhist monks) will fall into evil realms, and some Bhikkhunis (Buddhist nuns) will also fall into evil realms. Those who break the precepts while living at home, and the Upasakas (Buddhist laymen) at home, after letting out a great cry of lament, will also fall into evil realms. Some evil women will also go to evil places.
世界悉動搖， 爾時有是事。 有逃至聚落， 有走至山林， 眾生悉馳騁， 少有存活者。 多有諸賊盜， 及與諸饑饉， 種五穀不獲， 蟥蟲作災患。 時穀米勇貴， 人有命終者， 死後墮餓鬼， 於是受眾苦。 諸有塔寺處， 四方招提僧， 爾時諸比丘， 當共分取之。 如是等眾苦， 於我滅度后， 宜當速疾作， 莫觀見是時， 諸凡夫無智， 諸凡夫無慧， 造凡夫行已， 速疾墮惡道。 應當勤讀誦， 從慧者來處， 以慧教眾生， 速至於善道。 以慧光照明， 應當學如我， 舍一切煩惱， 速疾至涅槃。 正法不久住， 應堅勤精進， 我如是戒敕， 應當正修行。 於我滅后時， 六十小劫中， 有聞佛名號， 誰當有愛者？ 互共來集會， 為饑所逼切， 食母及子肉， 互展轉為是。 諸有生小兒， 不令至余家， 兒自在於室， 猶生大恐畏； 有見聞此者， 生死苦如是。 誰生於貪慾？ 欲想是女人， 生無智慧根， 欲本是女人， 生起眾苦根， 是故應舍苦。 若有癡眾生， 親近慾女人， 若有智慧人， 速至於涅槃。 不正
【現代漢語翻譯】 現代漢語譯本 世界都會動搖，那時就會發生這樣的事情。 有人逃到村落，有人逃到山林， 眾生都在奔跑逃散，很少有人能夠存活下來。 會有很多盜賊，以及嚴重的饑荒， 種植的五穀無法收穫，蝗蟲會帶來災難。 那時穀米會非常昂貴，有人會因此喪命， 死後會墮入餓鬼道，在那裡遭受各種痛苦。 所有有佛塔和寺廟的地方，來自四方的僧眾， 那時所有的比丘，應當共同分配這些資源。 像這樣的種種苦難，在我滅度之後， 應當儘快修行，不要等到那時才開始， 那些凡夫俗子沒有智慧，沒有覺悟， 做了凡夫俗子的行為，很快就會墮入惡道。 應當勤奮地讀誦佛經，從有智慧的人那裡學習， 用智慧教導眾生，讓他們儘快到達善道。 用智慧的光芒照亮道路，應當像我一樣學習， 捨棄一切煩惱，儘快到達涅槃（Nirvana，佛教的最高境界）。 正法不會長久住世，應當堅定勤奮地精進修行， 我這樣告誡你們，應當正確地修行。 在我滅度之後，六十小劫（kalpa，佛教的時間單位）中， 聽到佛的名號，誰還會心生愛戀呢？ 人們會互相殘殺，被飢餓逼迫， 吃母親和孩子的肉，互相輪流吞食。 那些剛出生的小孩，不讓他們到別人家去， 孩子獨自待在房間里，仍然會感到極大的恐懼； 那些聽到或看到這些的人，應該知道生死輪迴的痛苦就是這樣。 誰還會生起貪慾呢？貪慾的對象是女人， 貪慾是無智慧的根源，慾望的根本是女人， 會產生各種痛苦的根源，所以應當捨棄痛苦。 如果愚癡的眾生，親近愚昧的人， 如果有智慧的人，會很快到達涅槃。 不正
【English Translation】 English version The world will all shake, and at that time, such things will happen. Some will flee to villages, some will flee to forests, All beings will be running and scattering, few will survive. There will be many thieves and severe famines, The planted grains will not be harvested, and locusts will bring disasters. At that time, grains will be very expensive, and some people will lose their lives, After death, they will fall into the realm of hungry ghosts, where they will suffer various pains. All places with pagodas and temples, monks from all directions, At that time, all the Bhikkhus (Buddhist monks) should share these resources together. Such sufferings, after my Parinirvana (the final passing away of a Buddha), You should practice diligently as soon as possible, do not wait until that time to start, Those ordinary people have no wisdom, no enlightenment, Having done the deeds of ordinary people, they will quickly fall into evil paths. You should diligently recite the scriptures, learn from those who have wisdom, Use wisdom to teach sentient beings, and let them quickly reach the good path. Use the light of wisdom to illuminate the way, you should learn like me, Abandon all afflictions, and quickly reach Nirvana (the highest state of enlightenment in Buddhism). The Dharma (Buddhist teachings) will not last long, you should be firm and diligent in your practice, I admonish you in this way, you should practice correctly. After my Parinirvana, in sixty small kalpas (an eon in Buddhist cosmology), Hearing the name of the Buddha, who would still have love? People will kill each other, being forced by hunger, Eating the flesh of mothers and children, devouring each other in turn. Those who have just given birth to children, do not let them go to other people's homes, The child stays alone in the room, still feeling great fear; Those who hear or see these things should know that the suffering of the cycle of birth and death is like this. Who would still give rise to greed? The object of greed is women, Greed is the root of no wisdom, the root of desire is women, It will produce the root of all kinds of suffering, so you should abandon suffering. If foolish beings associate with ignorant people, If there are wise people, they will quickly reach Nirvana. Improper
造業苦， 果報來應現， 此果是有漏， 是故墮惡道。 若諸無漏法， 空為無所有， 不堅寂靜者， 速應修行道。
「迦葉！是名比丘成就初法。若有欲樂無漏法心，應不住於一切諸法，說一切法。
「複次，迦葉！菩薩應當堅作堅住。云何堅作？云何堅住？應堅其心，應堅精進。是中雲何名曰堅心？名曰堅進？迦葉！堅心者，菩薩應生如是之心，供養恒河沙等諸佛，然後乃發於一念心。如是恒河沙等劫中無一佛出，如是復起恒沙等心，得一人身，得於是恒沙等身，聞一句法，增長此慧至無上道；是菩薩生如是之心。是菩薩念：『我今應當修行如是難行苦行，精進勤修于佛智慧，我今應當如是推求。』迦葉！菩薩應當如是堅心。迦葉！我引是喻，諸有智者以喻解耳！迦葉！若如是苦行得於菩提，恒河沙劫不應懈怠，勤學不懈，勤學不息，恒沙等劫學于菩提。菩薩念：『我今應生堅勢堅欲，我終不捨無上正道。』迦葉！菩薩如是應堅其心。迦葉！若有菩薩，如是堅心，為取何等？謂不取處、不取非處。云何不取處、不取非處？若處、非處悉無所有，不障礙於阿耨多羅三藐三菩提，速疾得成。迦葉！若使三千大千世界，滿中七寶持用佈施，若於如來今所演說如是等經，趣向菩提正眼之處
【現代漢語翻譯】 現代漢語譯本： 造作惡業招致苦果，果報顯現是必然的。 這果報是有漏的，因此會墮入惡道。 如果追求無漏之法，視一切為空無所有， 不執著于虛幻寂靜，就應儘快修行正道。
『迦葉（佛陀弟子名）！這叫做比丘成就了最初的修行。如果有人渴望無漏之法，就不應執著於一切諸法，要宣說一切法。』
『再者，迦葉！菩薩應當堅定地行動，堅定地安住。如何堅定地行動？如何堅定地安住？應當堅定其心，應當堅定精進。這裡所說的堅定其心是什麼意思？堅定精進又是什麼意思？迦葉！堅定其心是指，菩薩應當生起這樣的心念：即使供養恒河沙數那麼多的諸佛，然後才發出一念心。如果像這樣恒河沙數劫中沒有一佛出世，菩薩仍然要生起恒河沙數的心念，得到一個人身，在這恒河沙數的身中，聽到一句佛法，增長這種智慧直至無上菩提；這就是菩薩所生的心念。菩薩會想：『我現在應當修行這樣難行的苦行，精進勤修佛的智慧，我現在應當這樣去追求。』迦葉！菩薩應當這樣堅定其心。迦葉！我用比喻來說明，有智慧的人可以通過比喻來理解！迦葉！如果像這樣苦行可以得到菩提，即使經過恒河沙數劫也不應懈怠，勤奮學習不懈怠，勤奮學習不停止，經過恒河沙數劫來學習菩提。菩薩會想：『我現在應當生起堅定的意志和強烈的願望，我終究不會捨棄無上正道。』迦葉！菩薩應當這樣堅定其心。迦葉！如果有菩薩，像這樣堅定其心，是爲了取得什麼呢？是爲了不執著于處，不執著于非處。什麼是不執著于處，不執著于非處呢？如果處和非處都空無所有，就不會障礙阿耨多羅三藐三菩提（無上正等正覺），就能迅速成就。迦葉！即使將三千大千世界裝滿七寶用來佈施，如果對於如來現在所說的這些經典，能夠趣向菩提正眼之處，
【English Translation】 English version: Creating karma leads to suffering, and the consequences will inevitably manifest. This consequence is tainted, therefore one falls into evil realms. If one seeks the untainted Dharma, viewing everything as empty and without substance, Not clinging to illusory tranquility, one should quickly cultivate the right path.
'Kashyapa (name of a Buddha's disciple)! This is called a Bhikshu (monk) achieving the initial practice. If one desires the untainted Dharma, one should not cling to all dharmas, and should proclaim all dharmas.'
'Furthermore, Kashyapa! A Bodhisattva should act firmly and abide firmly. How does one act firmly? How does one abide firmly? One should firm one's mind, and firm one's diligence. What is meant by firm mind here? What is meant by firm diligence? Kashyapa! Firm mind means that a Bodhisattva should generate such a thought: even if one were to make offerings to Buddhas as numerous as the sands of the Ganges River, and then generate a single thought. If, in such a period of time as numerous as the sands of the Ganges River, no Buddha were to appear, the Bodhisattva would still generate thoughts as numerous as the sands of the Ganges River, obtain a human body, and in these bodies as numerous as the sands of the Ganges River, hear a single phrase of the Dharma, increasing this wisdom until reaching unsurpassed Bodhi; this is the thought generated by a Bodhisattva. The Bodhisattva would think: 『I should now cultivate such difficult and arduous practices, diligently cultivate the wisdom of the Buddha, and I should now seek in this way.』 Kashyapa! A Bodhisattva should firm their mind in this way. Kashyapa! I use a metaphor to explain, and those with wisdom can understand through metaphors! Kashyapa! If such arduous practices can lead to Bodhi, one should not be lazy even after countless kalpas (eons) as numerous as the sands of the Ganges River, diligently learning without laziness, diligently learning without ceasing, learning Bodhi for kalpas as numerous as the sands of the Ganges River. The Bodhisattva would think: 『I should now generate firm will and strong desire, and I will never abandon the unsurpassed right path.』 Kashyapa! A Bodhisattva should firm their mind in this way. Kashyapa! If a Bodhisattva firms their mind in this way, what is it for? It is for not clinging to places, and not clinging to non-places. What is not clinging to places and not clinging to non-places? If places and non-places are all empty and without substance, then it will not hinder Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and one can quickly achieve it. Kashyapa! Even if one were to fill the three thousand great thousand worlds with seven treasures and use them for giving, if one can, regarding the sutras now spoken by the Tathagata (Buddha), direct oneself towards the place of the right eye of Bodhi,
，推求索之，依附依住，是人福聚倍多勝彼。迦葉！菩薩應當如是堅心，亦復不得於是堅心，然不休息。云何初業多殖初業？云何多殖？不謂一心能知多業。何以故？是法不可以言說故，恒於是中多種初業，所謂堅心。」
爾時世尊而說頌曰：
「非心作心相， 常有大怖畏， 我當成不成， 是事當云何？ 是常起疑覺， 住在於一切， 修造作方便， 云何得菩提？ 彼是懈怠想， 非是菩提想， 斯有一切疑， 若佛及聲聞。 悕望而不及， 善賢諸佛法， 不以音聲故， 能獲值安樂。 斯有信欲樂， 能集極勝妙， 非但小思惟， 能獲得勝道。 於一切法中， 當住於一法， 覺智增益已， 修行為得道。
「迦葉！說是法時，若有菩薩成就此行不值于佛，而自說言：『我當作佛、如來、應供、正遍覺。』迦葉！在家菩薩應如是作，云何修行能得菩提？迦葉！在家菩薩有三種業求于菩提。何等三？生極欲心，於一切智不著本作，應持五戒。具是三分，趣於六法。何等六？得於聖法，諸根完具，不盲聾啞，不粗惡色，速得信心，不畏深法，聞已速解，疾得不退，應當具足如是六法。五障法應當善知。何等五？知于兩舌，終不妄語，菩薩之人
【現代漢語翻譯】 現代漢語譯本：如果有人進一步探求佛法，依附並安住於此，這個人所積累的福德將遠遠超過前者。迦葉（佛陀弟子名）！菩薩應當如此堅定心志，但也不應執著于這種堅定心，而是不懈地修行。如何才能在初業階段就積累更多的功德呢？如何才能積累更多？不是說一心就能瞭解多種業力。為什麼呢？因為佛法是無法用言語表達的，所以要不斷地在其中積累各種初業，這就是所謂的堅定心志。 這時，世尊說了偈語： 『不是心造作心的表象，常常有很大的恐懼，我將成就還是不能成就？這件事將會如何？這種常常生起的疑惑，存在於一切之中，修造各種方便法門，如何才能獲得菩提？那是一種懈怠的想法，不是菩提的想法，這種疑惑存在於一切，無論是佛還是聲聞（佛陀的弟子）。希望卻不能達到，善賢諸佛的教法，不是通過聲音就能獲得，才能獲得安樂。這種信欲和喜樂，能夠聚集最殊勝的功德，不是僅僅通過小小的思慮，就能獲得殊勝的道。在一切法中，應當安住於一法，覺悟和智慧增長之後，修行才能得道。』 迦葉！當宣說此法時，如果有菩薩成就了這種修行，即使沒有遇到佛，也會自己說：『我將成佛、如來（佛的稱號）、應供（值得供養的人）、正遍覺（完全覺悟的人）。』迦葉！在家菩薩應當這樣修行，如何修行才能獲得菩提？迦葉！在家菩薩有三種業力可以求得菩提。是哪三種呢？生起極大的願望心，對於一切智慧不執著于原本的修行，應當持守五戒。具備這三部分，趨向於六種法。是哪六種呢？獲得聖法，諸根完具，不盲不聾不啞，沒有粗惡的相貌，迅速獲得信心，不畏懼深奧的佛法，聽聞后迅速理解，迅速獲得不退轉，應當具足這六種法。五種障礙法應當善加了解。是哪五種呢？瞭解兩舌，終不妄語，菩薩之人
【English Translation】 English version: If someone further seeks the Dharma, relies on it, and dwells in it, the merit accumulated by this person will be many times greater than the former. Kashyapa (name of a Buddha's disciple)! A Bodhisattva should be so firm in their resolve, but also not be attached to this firmness, and should practice diligently without rest. How can one accumulate more merit in the initial stages of practice? How can one accumulate more? It is not that one mind can understand many karmas. Why? Because the Dharma cannot be expressed in words, so one must constantly accumulate various initial practices within it, which is what is called firm resolve. At that time, the World Honored One spoke in verse: 'It is not the mind that creates the appearance of the mind, there is always great fear, will I succeed or not? What will happen to this matter? This constant arising of doubt exists in everything, cultivating various skillful means, how can one attain Bodhi? That is a thought of laziness, not a thought of Bodhi, this doubt exists in everything, whether it is a Buddha or a Shravaka (a disciple of the Buddha). Hoping but not reaching, the Dharma of the virtuous Buddhas, cannot be obtained through sound, to obtain peace and joy. This faith, desire, and joy can gather the most supreme merit, not just through small thoughts, can one obtain the supreme path. In all dharmas, one should dwell in one dharma, after awakening and wisdom have increased, practice can lead to the attainment of the path.' Kashyapa! When this Dharma is being taught, if there is a Bodhisattva who has achieved this practice, even if they have not encountered a Buddha, they will say to themselves: 'I will become a Buddha, a Tathagata (title of a Buddha), an Arhat (worthy of offerings), a Samyaksambuddha (fully enlightened one).' Kashyapa! A Bodhisattva who is a householder should practice in this way, how can one practice to attain Bodhi? Kashyapa! A Bodhisattva who is a householder has three karmas to seek Bodhi. What are the three? To generate a great desire, not to be attached to the original practice in all wisdom, and to uphold the five precepts. Having these three parts, one moves towards six dharmas. What are the six? To obtain the sacred Dharma, to have complete faculties, not to be blind, deaf, or mute, not to have a coarse appearance, to quickly obtain faith, not to fear the profound Dharma, to quickly understand after hearing it, and to quickly obtain non-retrogression, one should possess these six dharmas. The five obstructive dharmas should be well understood. What are the five? To understand double-tongued speech, never to lie, a Bodhisattva
應見是慳是菩薩障，應當不慳，若著于欲是菩薩障，終不作欲。如是五法能作障礙。又復應當作於三法。何等三？常恒有于欲出家心，于凈持戒沙門、婆羅門所，殷重恭敬從受教誨，諸有著相演說法者應常遠離。何以故？是菩薩所不應學故。菩薩不應擔不實草。何以故？是非菩提故。若擔不實，是學障礙，不學集法。
「複次，迦葉！菩薩當學於三法。何等三？心常專念趣向作佛，應當精勤修習讀誦，常于眾生修行慈心。應當修集如是三法。又復應當親近三法，何等三？離搏捶打，不說他人云是卑賤，怖畏眾生而為作救。應當親近如是三法。」
而說偈言：
「不親近下人， 見不正直者， 見已當遠離， 猶遠惡毒蛇。 不應學于彼， 亦不禮敬是， 應當極遠離， 猶如見惡狗。 是人墮惡道， 諸有著相者， 若修是學者， 此亦同彼去。 不疑于空法， 聞于佛法已， 及樂空比丘， 此所生恭敬。 是中增多聞， 亦生利智慧， 得近菩提道， 為一切所禮。 速疾受齋戒， 速受已讀誦， 斯增益智慧， 猶水青蓮華。 速疾受齋戒， 多聽受於法， 斯增益智慧， 以斷諸漏結。 大智大精進， 大威德無畏， 作利以
【現代漢語翻譯】 現代漢語譯本 應當認識到慳吝是菩薩的障礙，應當不慳吝；如果執著于慾望，這是菩薩的障礙，最終不應產生慾望。這五種行為會構成障礙。此外，還應當實踐三種行為。是哪三種呢？心中常有出家的願望，對於持戒清凈的沙門（出家修行者）、婆羅門（古印度祭司）應當慇勤恭敬地接受教誨，對於那些執著于表象而宣講佛法的人，應當常常遠離。為什麼呢？因為這些不是菩薩應該學習的。菩薩不應該揹負不真實的草。為什麼呢？因為這不是通往菩提（覺悟）的道路。如果揹負不真實的草，就會成為學習的障礙，無法學習積累功德的方法。 『再者，迦葉（佛陀弟子名）！菩薩應當學習三種行為。是哪三種呢？心中常常專注于趨向成佛，應當精勤地修習讀誦佛經，常常對眾生修行慈悲心。應當修習積累這三種行為。此外，還應當親近三種行為，是哪三種呢？遠離搏鬥毆打，不說他人是卑賤的，畏懼眾生而為他們提供救助。應當親近這三種行為。』 並說了偈語： 『不親近地位低下的人，見到不正直的人，見到后應當遠離，就像遠離惡毒的蛇一樣。不應該向他們學習，也不應該禮敬他們，應當極力遠離，就像見到惡狗一樣。這些人會墮入惡道，那些執著于表象的人也是如此。如果修習這些行為，也會和他們一樣墮落。不懷疑空性的佛法，聽聞佛法后，以及喜歡空性的比丘（出家修行者），對他們生起恭敬心。這樣可以增長見聞，也會產生敏銳的智慧，得以接近菩提之道，被一切人所尊敬。迅速地受持齋戒，受持后迅速地讀誦佛經，這會增長智慧，就像水中盛開的青蓮花一樣。迅速地受持齋戒，多聽聞佛法，這會增長智慧，從而斷除各種煩惱的束縛。擁有大智慧、大精進、大威德和無畏，為眾生帶來利益，』
【English Translation】 English version It should be recognized that stinginess is an obstacle for a Bodhisattva, and one should not be stingy; if one is attached to desires, this is an obstacle for a Bodhisattva, and ultimately one should not generate desires. These five actions can create obstacles. Furthermore, one should also practice three actions. What are these three? To always have the desire to renounce the household life, to diligently and respectfully receive teachings from pure, precept-holding Shramanas (ascetics) and Brahmins (ancient Indian priests), and to always stay away from those who cling to appearances while expounding the Dharma. Why? Because these are not what a Bodhisattva should learn. A Bodhisattva should not carry unreal grass. Why? Because this is not the path to Bodhi (enlightenment). If one carries unreal grass, it will become an obstacle to learning, and one will not be able to learn the methods of accumulating merit. 'Furthermore, Kashyapa (name of a disciple of the Buddha)! A Bodhisattva should learn three actions. What are these three? To always focus the mind on striving to become a Buddha, to diligently practice studying and reciting scriptures, and to always cultivate loving-kindness towards all beings. One should cultivate and accumulate these three actions. Furthermore, one should also be close to three actions. What are these three? To stay away from fighting and beating, not to say that others are lowly, and to fear for beings and provide them with help. One should be close to these three actions.' And then spoke in verses: 'Do not associate with those of low status, when you see those who are not upright, you should stay away from them, just like staying away from a venomous snake. One should not learn from them, nor should one pay respects to them, one should stay far away, just like seeing a vicious dog. These people will fall into evil paths, and those who cling to appearances will also do so. If one practices these actions, one will also fall like them. Do not doubt the Dharma of emptiness, after hearing the Dharma, and to the Bhikkhus (monks) who enjoy emptiness, generate respect for them. In this way, one can increase knowledge and also generate sharp wisdom, thus getting closer to the path of Bodhi, and be respected by all. Quickly receive and uphold the precepts, and after receiving them, quickly recite the scriptures, this will increase wisdom, just like a blue lotus flower blooming in water. Quickly receive and uphold the precepts, and listen to the Dharma more, this will increase wisdom, thus cutting off the bonds of all afflictions. Possessing great wisdom, great diligence, great power, and fearlessness, bringing benefit to all beings,'
益己， 及利益於他。 終不打搏他， 應當樂如是， 進助菩提分， 是人法無減。 是人少病患， 有最上妙色， 為眾生所愛， 愛利益已法。 修行于慈心， 住在家菩薩， 舍一切惡道， 速疾得生天。 是得天名已， 五欲自娛樂， 從天命終已， 終不生惡道。 生在人道中， 種族豪貴家， 形色極殊妙， 無有能欺者。 無能所守護， 是人修行法， 得見於勝處， 一切眾生愛。 善得安隱眠， 寤已歡喜樂， 終不生怖畏， 是亦天所護。 猶如糞穢法， 彼有是觀相， 居家亦如是， 廣及余亦爾。 當爲諸善人， 所稱譽讚歎， 怖者施無畏， 諸在家菩薩， 更不事余天， 亦不見余天， 此道極正直， 諸慧者所集。 是以此善根， 舍一切惡道， 一切智三明， 善學三戒故。 如所作功德， 如其所禮事， 斯亦當見禮， 諸眾生獨故。 如所作功德， 如其所禮事， 當爲眾生上， 如佛見禮事。 住于在家地， 起作菩提心， 此所稱讚法， 及余法今聽。
「迦葉！在家菩薩應成三法。何等三？應當遠離悕望吉祥，是菩薩應修治舍宅，除諸
妨礙，勤修多聞。菩薩當具足三法，復起三法。何等三？不應斷絕說法師辯，應當勤請于說法者，應當常然燈燭眾明。應當修行如是三法。
「複次，迦葉！在家菩薩應當終竟不造三法，作女人行。何等三？不留難母令不聽法、不留難母不往比丘所、不遮固妻至比丘所，欲聽法者不作障礙，于女人所不捨正道而犯非道。如是三法一切不作，若造此業便墮女人。」
而說頌曰：
「應當然燈明， 數數以信心， 得無塵垢眼， 及獲得佛眼。 導師以此眼， 能知於一切， 若知如此智， 則知于實智。 知過去世法， 現在亦如是， 不意想未來， 不造作三相。 若有是三相， 三亦應當舍， 悉同爲一義， 相即為非相。 佛所說諸根， 然法無有根， 以彼不分別， 菩提最為上。 凈修佛眼已， 悉皆現了知， 是句即菩提， 如上之所說。 如是所說法， 亦不毀壞法， 一切法是空， 是故名為說。 諸外道邪見， 為在家說法， 如作于明燈， 有眼者能知。 不斷他說法， 于釋師子法， 莫速至惡道， 疾作生盲者。 數數而勸請， 演說善逝法， 以此之善根， 轉無上法輪。 不應作留難
【現代漢語翻譯】 現代漢語譯本 妨礙他人勤奮修習佛法和廣聞佛理。菩薩應當具備三種修行方法，並進一步實踐三種行為。是哪三種呢？不應該中斷說法師的辯才，應當勤懇地邀請說法的人，應當經常點燃燈燭照亮大眾。應當修行這三種方法。 『再者，迦葉（佛陀弟子名）！在家菩薩應當始終不造作三種行為，這些行為如同女人的行為。是哪三種呢？不阻礙母親聽聞佛法，不阻礙母親前往比丘（出家修行的男性佛教徒）處，不阻止妻子前往比丘處，對於想要聽聞佛法的人不設定障礙，對於女人不捨棄正道而犯非道。這三種行為都不能做，如果做了這些行為就會墮落為女人。』 於是說了偈頌： 『應當點燃燈火，多次以信心供養， 可以獲得沒有塵垢的眼睛，以及獲得佛眼。 導師以這雙眼睛，能夠知曉一切， 如果知道這樣的智慧，就知道了真實的智慧。 知道過去世的法，現在也是這樣， 不臆想未來，不造作三種相。 如果有這三種相，這三種相也應當捨棄， 它們都歸於一個意義，相即是非相。 佛所說的諸根，法本身沒有根， 因為它們不分別，菩提（覺悟）最為殊勝。 清凈地修習佛眼后，一切都能夠明瞭知曉， 這句就是菩提，如上面所說。 像這樣所說的法，也不毀壞法， 一切法都是空性，所以才稱為說。 那些外道的邪見，為在家居士說法， 如同點燃明燈，有眼睛的人能夠看見。 不要中斷他人說法，對於釋迦牟尼（佛陀）的教法， 不要快速墮入惡道，迅速成為天生的盲人。 多次勸請他人，演說善逝（佛陀）的教法， 以此善根，轉動無上的法輪（佛陀的教法）。 不應該設定障礙』
【English Translation】 English version Hindering diligent practice and extensive learning of the Dharma. A Bodhisattva should possess three methods of practice and further engage in three actions. What are these three? One should not interrupt the eloquence of a Dharma teacher, one should diligently invite those who teach the Dharma, and one should always light lamps and candles to illuminate the assembly. One should practice these three methods. 'Furthermore, Kashyapa (name of a Buddha's disciple)! A lay Bodhisattva should never engage in three actions, which are like the actions of women. What are these three? Not hindering one's mother from hearing the Dharma, not hindering one's mother from going to the Bhikshus (male Buddhist monks), not preventing one's wife from going to the Bhikshus, not creating obstacles for those who wish to hear the Dharma, and not abandoning the right path with women and committing non-Dharma acts. These three actions should not be done; if one does these actions, one will fall into the state of a woman.' Then, a verse was spoken: 'One should light lamps, offering them with faith repeatedly, One can obtain eyes free from defilement, and attain the Buddha eye. The guide, with these eyes, can know everything, If one knows such wisdom, then one knows true wisdom. Knowing the Dharma of the past, the present is also like this, Not imagining the future, not creating the three marks. If there are these three marks, these three should also be abandoned, They all converge into one meaning, form is non-form. The faculties spoken of by the Buddha, the Dharma itself has no root, Because they do not discriminate, Bodhi (enlightenment) is the most supreme. Having purified the Buddha eye, everything can be clearly known, This phrase is Bodhi, as mentioned above. The Dharma spoken in this way does not destroy the Dharma, All Dharmas are empty, therefore it is called speaking. The wrong views of those outside the path, speaking Dharma to lay people, Is like lighting a bright lamp, those with eyes can see. Do not interrupt others from speaking the Dharma, regarding the teachings of Shakyamuni (Buddha), Do not quickly fall into evil paths, quickly becoming blind from birth. Repeatedly urge others to expound the Dharma of the Sugata (Buddha), With this good root, turn the unsurpassed Dharma wheel (Buddha's teachings). One should not create obstacles.'
， 若母欲聽法， 作極惡女人， 盲僂極醜惡。 不見睹眾色， 亦不聞妙聲， 在於黑闇處， 猶若如蛇住。 作于障礙已， 貪嫉為妻故， 速疾命終已， 作弊惡女人。 黃頭而青眼， 黑惡難可看， 疽惡腳繚戾， 聾騃無所知。 于如是等處， 無慈者速受， 為嫉妒男子， 數數造欲因。
「複次，迦葉！在家菩薩不應作三法。何等三？不請女人為欲因緣、施蘇醍醐及諸惡施，若欲出家不作留難、未出家者勸令出家，造如來塔作營事人勸助示導、不應侵奪取於是物。如是三法，在家菩薩所不應作。」
而說頌曰：
「不施他女人， 不造作非法， 無婚過難來， 故一切不施。 有言者往彼， 合掌而作禮， 與已復當與， 以善歡喜心。 若彼僧中少， 為僧給使人， 若有請取是， 應佐少人者。 勿觸水令濁， 若有依此者， 於斯無嫌害， 生心起瞋惡。 若有欲出家， 自子及親屬， 菩薩於是中， 終不作留難。 令諸眾生樂， 得證於滅度， 此是我本欲， 說于無上法。 知是諸過已， 自不造諸妒， 莫長夜常憂， 為煩惱所染。
「迦葉！在家菩薩復有三
【現代漢語翻譯】 現代漢語譯本 如果母親想聽法，她會變成一個極度邪惡的女人，一個又瞎又駝又極其醜陋的女人。 她看不見各種色彩，也聽不見美妙的聲音，她處在黑暗之中，就像一條蛇一樣生活。 因為她製造了障礙，又因為貪婪和嫉妒而成為別人的妻子，她會迅速死去，然後轉產生一個邪惡的女人。 她會是黃頭髮，青眼睛，長相醜陋難以直視，腳上長滿惡瘡，彎曲扭曲，又聾又傻，什麼都不知道。 在這樣的地方，那些沒有慈悲心的人會迅速受報，因為嫉妒男子，他們會多次製造慾望的因緣。
『此外，迦葉（Kasyapa，佛陀的弟子）！在家的菩薩不應該做三件事。哪三件呢？不應爲了慾望的因緣而請求女人，不應施捨酥油和醍醐以及其他惡劣的施捨，如果有人想出家，不應設定障礙，對於尚未出家的人，應勸他們出家，建造如來塔時，應作為營事人勸助和引導，不應侵佔或拿取這些物品。這三件事，是在家的菩薩不應該做的。』
然後說了偈頌： 『不把女人施捨給他人，不製造非法的事情，沒有婚姻的過錯難以到來，所以一切都不施捨。 有說話的人前往那裡，合掌向他行禮，已經給予的應該再次給予，以善良歡喜的心。 如果僧團中缺少人手，就為僧團做使者，如果有人請求拿取這些東西，應該幫助那些人手少的人。 不要觸碰水使它渾濁，如果有人依賴這些，在這裡沒有嫌隙和傷害，卻生起嗔恨和惡意。 如果有人想出家，無論是自己的孩子還是親屬，菩薩在其中，終究不會設定障礙。 讓一切眾生快樂，得以證悟涅槃，這是我本來的願望，宣說無上的佛法。 知道這些過錯之後，自己不製造嫉妒，不要長夜憂愁，被煩惱所污染。
『迦葉（Kasyapa）！在家的菩薩還有三種
【English Translation】 English version If a mother wishes to hear the Dharma, she will become an extremely evil woman, blind, hunchbacked, and extremely ugly. She will not see various colors, nor hear wonderful sounds, she will be in darkness, living like a snake. Because she creates obstacles, and because of greed and jealousy for being someone's wife, she will die quickly and be reborn as an evil woman. She will have yellow hair, blue eyes, an ugly appearance that is difficult to look at, with festering sores on her feet, twisted and contorted, deaf and foolish, knowing nothing. In such places, those without compassion will quickly receive retribution, because of jealousy towards men, they will repeatedly create causes for desire.
'Furthermore, Kasyapa (a disciple of the Buddha)! A Bodhisattva at home should not do three things. What are the three? One should not ask for women for the sake of desire, one should not give away ghee and clarified butter and other bad gifts, if someone wants to leave home, one should not create obstacles, for those who have not left home, one should encourage them to leave home, when building a Tathagata's stupa, one should act as a manager to encourage and guide, and one should not encroach upon or take these items. These three things are what a Bodhisattva at home should not do.'
Then he spoke in verses: 'Do not give women to others, do not create unlawful things, without the fault of marriage, it is difficult to come, so do not give anything. If there is someone who speaks, go to them, put your palms together and bow, what has been given should be given again, with a kind and joyful heart. If there are few people in the Sangha, be a servant for the Sangha, if someone asks to take these things, one should help those who have few people. Do not touch the water to make it muddy, if someone relies on this, there is no suspicion or harm here, yet they give rise to anger and malice. If someone wants to leave home, whether it is one's own child or relatives, the Bodhisattva in this, will never create obstacles. Let all beings be happy, and attain Nirvana, this is my original wish, to proclaim the supreme Dharma. Knowing these faults, do not create jealousy yourself, do not be worried for long nights, and be defiled by afflictions.
'Kasyapa! A Bodhisattva at home also has three
法不應修集，何等三？不買男子、不買女人、不施毒藥，若有作者亦勿親近。」
而說頌曰：
「離買男子業， 亦離買女人， 不施與毒藥， 若與者遠離。 天亦呵是法， 眾生得苦惱， 隨趣諸方面， 憂惱箭所害。 此長夜憂惱， 多獲眾苦惱， 亦絕便命終， 是故不應作。 是過及余過， 我知是所作， 今說其少分， 為于菩提故。
「迦葉！在家菩薩不應造三法。何等三？不至淫女家，若男若女不犯非道，若屠牛處不在邊住。如是三法，在家菩薩所不應作。」
而說頌曰：
「不至淫女家， 穢惡為欲者， 速致不恭敬， 由近下欲故。 師見去至此， 為彼之所輕， 速疾致疾患， 以是致命終。 若男女非道， 二俱不親近， 是女所不喜， 云何當犯是？ 若有屠牛處， 一切不往彼， 此非我所宜， 菩薩法如是。 如是諸過患， 佛悉皆知之， 是故不正行， 今為如實說。 佛如是少說， 我聲聞能知， 斯于佛面前， 云何所后虛？ 眾生信聖者， 欲疾至涅槃， 為是故我說， 不為難教者。
「複次，迦葉！在家菩薩應成就三法。何等三？居住家中猶如客
【現代漢語翻譯】 現代漢語譯本 『法不應修集』，是指哪三種？不買賣男子、不買賣女人、不施用毒藥，如果有做這些事的人，也不要親近他們。 接著說了偈頌： 『遠離買賣男子的行為，也遠離買賣女人的行為，不施與毒藥，如果有人施與毒藥，要遠離他們。 天神也會呵斥這種行為，眾生會因此感到痛苦，無論去到哪裡，都會被憂愁的箭所傷害。 這種長久的憂愁，會帶來許多痛苦，甚至會因此喪命，所以不應該做這些事。 這些過錯以及其他的過錯，我知道這些行為的後果，現在只說其中少部分，是爲了追求菩提的緣故。 『迦葉（佛陀弟子名）！在家菩薩不應該做三種行為。是哪三種？不前往妓院（指提供性服務的場所），不與男女發生不正當性行為，不住在屠宰牛的地方附近。這三種行為，是在家菩薩不應該做的。』 接著說了偈頌： 『不要去妓院，那裡是污穢的慾望之地，會很快導致不恭敬，因為接近低下的慾望。 如果老師看到你去了那裡，會輕視你，會很快導致疾病，甚至因此喪命。 如果男女發生不正當性行為，雙方都不應該親近，這是女人所不喜歡的，怎麼可以犯這種錯誤呢？ 如果有屠宰牛的地方，一切都不應該去那裡，這不適合我，菩薩的修行就是這樣。 這些過患，佛陀都知道，所以不正當的行為，現在如實說出來。 佛陀只是簡單地說，我們這些聲聞弟子就能明白，在佛陀面前，怎麼敢說虛妄的話呢？ 眾生相信聖者，想要快速到達涅槃，爲了這個緣故我才說這些，不是爲了那些難以教化的人。 『再者，迦葉！在家菩薩應該成就三種行為。是哪三種？居住在家中就像客人一樣，'
【English Translation】 English version 『The Dharma should not be accumulated,』 what are the three? Not buying men, not buying women, not administering poison, and if there are those who do these things, do not associate with them. Then a verse was spoken: 『Abstain from the act of buying men, also abstain from buying women, do not administer poison, and if someone does, stay away from them. Even the gods will condemn this, beings will suffer because of it, and wherever they go, they will be hurt by the arrows of sorrow. This long-lasting sorrow will bring much suffering, and may even lead to death, so these things should not be done. These faults and other faults, I know the consequences of these actions, and now I speak of only a small part of them, for the sake of seeking Bodhi. 『Kashyapa (name of a Buddha's disciple)! A Bodhisattva at home should not do three things. What are the three? Not going to brothels (places that provide sexual services), not engaging in improper sexual conduct with men or women, and not living near places where cows are slaughtered. These three things are what a Bodhisattva at home should not do.』 Then a verse was spoken: 『Do not go to brothels, which are filthy places of desire, it quickly leads to disrespect, because of being close to base desires. If the teacher sees you going there, he will look down on you, it will quickly lead to illness, and may even lead to death. If men and women engage in improper sexual conduct, neither should be close to the other, this is not pleasing to women, how can one commit such a mistake? If there is a place where cows are slaughtered, one should not go there at all, this is not suitable for me, this is how a Bodhisattva practices. These faults, the Buddha knows them all, so these improper actions, I now speak of them truthfully. The Buddha only spoke simply, and we, the disciples of the Shravakas, can understand, in front of the Buddha, how dare we speak falsely? Beings believe in the saints, and want to quickly reach Nirvana, for this reason I speak of these things, not for those who are difficult to teach. 『Furthermore, Kashyapa! A Bodhisattva at home should accomplish three things. What are the three? Living at home like a guest,』
使不起我想，若已施者起集聚想、其未施者遠離於我千由旬想，不為子息作于藏舉寶藏之想。迦葉！在家菩薩應當成就如是三想。」
而說頌曰：
「當修習死想， 我不久命終， 是故諸所藏， 此財應修堅。 為別男女事， 終不為利是， 速疾求堅法， 身命及財物。 殷重欲菩提， 所作不輕躁， 為求法利故， 一切時摧伏。 猶如小女戲， 亦如光漸現， 不樂著于味， 欲法者如是。 讀誦不休息， 善好法莊嚴， 其難可修集， 于種種諸眾。 如是相似法， 迦葉我已說， 其有聰利者， 我悉知是人。 彼知已解了， 自憐愍於己， 是人于彼時， 數數與我對。」
「複次，迦葉！在家菩薩成就三法，不退阿耨多羅三藐三菩提。何等三？父母不信化令住信、父母毀戒勸令住戒、父母慳貪勸令住舍，嘆無上道，在大眾中而演說法。是名初法在家菩薩不退無上正真之道。複次，迦葉！在家菩薩應當善知可供養者及不可供，若知是已，諸可供者而設供食，不可供者而不設供，於是人所應修慈心。迦葉！是名第二法在家菩薩不退無上正真之道。複次，迦葉！在家菩薩所有財物勤苦集聚，是不應失，不令盡失，不施於他，堅藏牢
【現代漢語翻譯】 現代漢語譯本：『我不應該這樣想：如果我已經佈施了，就想著聚集這些佈施的物品；如果我還沒有佈施，就想著讓那些沒有佈施的人遠離我千里之外。我也不應該爲了子孫後代而積攢財寶。迦葉（佛陀弟子名）！在家菩薩應當成就這三種想法。』 接著，佛陀說了偈語： 『應當修習死亡的念頭，我知道自己不久就會死去，所以那些我積攢的財物，應該用來修習堅固的法。爲了區分男女，我最終不會爲了利益而這樣做，應該迅速尋求堅固的佛法，包括身命和財物。要殷切地渴望菩提（覺悟），所做的事情不要輕率，爲了尋求佛法的利益，要時時降伏自己的煩惱。就像小女孩玩耍一樣，也像光明逐漸顯現一樣，不要貪戀味道，渴望佛法的人就應該這樣。讀誦佛經不要停止，用美好的佛法來莊嚴自己，那些難以修習的法，要在各種人群中修習。迦葉（佛陀弟子名）！我已經說了這些相似的法，那些聰明的人，我都知道他們。他們知道並理解了這些道理，會憐憫自己，這樣的人會時常與我相對。』 『此外，迦葉（佛陀弟子名）！在家菩薩成就三種法，就不會退轉于阿耨多羅三藐三菩提（無上正等正覺）。是哪三種呢？父母不信佛法，就勸導他們信佛；父母毀犯戒律，就勸導他們持守戒律；父母慳吝貪婪，就勸導他們佈施。讚歎無上的佛道，在大眾中演說佛法。這是第一種在家菩薩不退轉于無上正真之道的方法。此外，迦葉（佛陀弟子名）！在家菩薩應當善於分辨哪些人可以供養，哪些人不可以供養。如果知道這些，就應該供養那些可以供養的人，而不供養那些不可以供養的人，並且對那些不供養的人修習慈悲心。迦葉（佛陀弟子名）！這是第二種在家菩薩不退轉于無上正真之道的方法。此外，迦葉（佛陀弟子名）！在家菩薩通過勤勞辛苦積聚的財物，不應該丟失，不應該全部用盡，不應該施捨給他人，應該堅固地儲藏起來。』
【English Translation】 English version: 'I should not think like this: if I have already given, I should think of accumulating those given items; if I have not given, I should think of keeping those who have not given far away from me by thousands of yojanas (a unit of distance). Nor should I accumulate treasures for my children. Kashyapa (a disciple of Buddha)! A lay Bodhisattva should accomplish these three thoughts.' Then, the Buddha spoke in verses: 'One should cultivate the thought of death, knowing that I will soon die. Therefore, the wealth I have accumulated should be used to cultivate the steadfast Dharma. To distinguish between men and women, I will ultimately not do this for profit. One should quickly seek the steadfast Dharma, including life and wealth. One should earnestly desire Bodhi (enlightenment), and not be rash in what one does. For the sake of seeking the benefit of the Dharma, one should always subdue one's afflictions. Just like a little girl playing, and like the gradual appearance of light, one should not be attached to flavors. One who desires the Dharma should be like this. Do not stop reciting the scriptures, adorn yourself with the beautiful Dharma. Those difficult to cultivate Dharmas should be cultivated among various groups of people. Kashyapa (a disciple of Buddha)! I have spoken these similar Dharmas. Those who are intelligent, I know them all. They know and understand these principles, and will have compassion for themselves. Such people will often face me.' 'Furthermore, Kashyapa (a disciple of Buddha)! A lay Bodhisattva who accomplishes three Dharmas will not regress from Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment). What are the three? If parents do not believe in the Dharma, persuade them to believe; if parents violate the precepts, persuade them to uphold the precepts; if parents are stingy and greedy, persuade them to give. Praise the supreme path of the Buddha, and expound the Dharma in the assembly. This is the first method for a lay Bodhisattva not to regress from the supreme true path. Furthermore, Kashyapa (a disciple of Buddha)! A lay Bodhisattva should be good at distinguishing who is worthy of offering and who is not. If one knows this, one should offer to those who are worthy of offering, and not offer to those who are not, and cultivate compassion towards those who are not offered to. Kashyapa (a disciple of Buddha)! This is the second method for a lay Bodhisattva not to regress from the supreme true path. Furthermore, Kashyapa (a disciple of Buddha)! The wealth that a lay Bodhisattva has accumulated through hard work should not be lost, should not be completely used up, and should not be given to others, but should be securely stored.'
舉施住凈戒沙門、婆羅門，平等封邑，財封無系一切凈行。迦葉！是名第三法，在家菩薩不退無上正真之道。」
而說頌曰：
「若在家菩薩， 集無上菩提， 生起三種慧， 以學無上道。 若父及與母， 惡慧無有信， 勸之令生信， 令趣向勝法。 慳犯住戒舍， 無慧者信慧， 向無上菩提， 勸令至是處。 若去至四方， 求善說法者， 應行於法施， 以增益智慧。 犯戒教住戒， 無信者教信， 無慧者教慧， 是人終不退。 若見慧比丘， 持戒多聞者， 恭敬信近之， 數數而咨問。 所以近比丘， 數數為咨問， 速疾受其法， 是故不退轉。 彼覺智增益， 聞處及智者， 覺智增益已， 捨己肉供養。 是有信解相， 如我之所說， 不以不信心， 能趣向菩提。 漸漸見增益， 速疾得增長， 於是諸增益， 彼得不為難。 知是增益已， 若自及與他， 心喜而趣向， 是人增益智。 隨所有財封， 本所聚集者， 諸有持戒人， 一切以置前。 是無有異語， 終不說異言， 健勇進堅施， 是能成如來。 柔和易共住， 勇健者得慈， 歡喜而堅舍，
【現代漢語翻譯】 現代漢語譯本 『迦葉(Kasyapa)!』，『供養那些持守清凈戒律的沙門(sramana，出家修行者)和婆羅門(brahmana，祭司)，平等地給予他們封地和財富，不執著于任何事物，以清凈的行為對待一切。』『迦葉(Kasyapa)!』，這被稱為第三種法，使在家菩薩不會從無上正真的道上退轉。』 接著，佛陀說了以下偈頌： 『如果在家菩薩，想要成就無上菩提(anuttara-samyak-sambodhi，無上正等正覺)， 應當生起三種智慧，以此來學習無上的道。 如果父母，愚昧無知且沒有信仰， 應當勸導他們生起信仰，引導他們走向殊勝的佛法。 對於吝嗇、犯戒、不持戒的人，以及沒有智慧的人，要讓他們相信智慧， 引導他們走向無上菩提，勸導他們到達這個境界。 如果去往四方，尋求善於說法的人， 應當施行法佈施，以此來增長智慧。 教導犯戒的人持守戒律，教導沒有信仰的人產生信仰， 教導沒有智慧的人獲得智慧，這樣的人最終不會退轉。 如果見到有智慧的比丘(bhiksu，出家男眾)，持戒且博學多聞， 應當恭敬地親近他們，並時常向他們請教。 之所以要親近比丘，時常向他們請教， 是爲了迅速接受他們的教誨，因此不會退轉。 他們覺悟的智慧會增長，聽聞佛法的地方和有智慧的人也會增加， 覺悟的智慧增長后，甚至可以捨棄自己的肉體來供養。 這是有信心和理解的象徵，正如我所說， 不以不相信的心，是無法走向菩提的。 漸漸地看到增長，迅速地得到成長， 對於這些增長，他們不會感到困難。 知道這些增長后，無論是自己還是他人， 內心歡喜地走向它，這樣的人會增長智慧。 將自己所有的封地和財富，以及過去所積累的， 全部都給予那些持戒的人。 這是沒有虛妄的，最終不會說出虛妄的話， 勇敢精進地佈施，這樣才能成就如來(tathagata，佛)。 柔和易於相處，勇敢的人會得到慈悲， 歡喜而堅定地佈施，
【English Translation】 English version 'Kasyapa! Offerings to those sramanas (monks) and brahmanas (priests) who uphold pure precepts, equally granting them fiefdoms and wealth, without attachment to anything, treating all with pure conduct. Kasyapa! This is called the third dharma, which ensures that a bodhisattva at home does not regress from the unsurpassed, true path.' Then, the Buddha spoke the following verses: 'If a bodhisattva at home, wishes to attain unsurpassed bodhi (anuttara-samyak-sambodhi, supreme enlightenment), They should generate three kinds of wisdom, to learn the unsurpassed path. If their parents, are ignorant and without faith, They should persuade them to generate faith, and guide them towards the superior Dharma. For those who are stingy, violate precepts, do not uphold precepts, and those without wisdom, they should be made to believe in wisdom, Guiding them towards unsurpassed bodhi, persuading them to reach this state. If going to the four directions, seeking those who are good at teaching the Dharma, One should practice Dharma giving, to increase wisdom. Teach those who violate precepts to uphold precepts, teach those without faith to generate faith, Teach those without wisdom to gain wisdom, such a person will ultimately not regress. If seeing a wise bhiksu (monk), who upholds precepts and is learned, One should respectfully approach them, and frequently inquire from them. The reason to approach bhiksus, and frequently inquire from them, Is to quickly receive their teachings, and therefore not regress. Their awakened wisdom will increase, the places where the Dharma is heard and the wise will also increase, After awakened wisdom has increased, one can even give up their own flesh as an offering. This is a sign of faith and understanding, as I have said, Without a believing heart, one cannot approach bodhi. Gradually seeing increase, quickly attaining growth, For these increases, they will not feel difficulty. Knowing these increases, whether for oneself or others, With a joyful heart, approaching it, such a person will increase in wisdom. All of one's fiefdoms and wealth, and what has been accumulated in the past, Should all be given to those who uphold precepts. This is without falsehood, and ultimately one will not speak false words, Bravely and diligently giving, this is how one can become a tathagata (Buddha). Gentle and easy to live with, the brave will attain compassion, Joyfully and firmly giving,
如先後亦然。 勇健上施主， 不從他所求， 眾施中最健， 一切無不捨。 若金銀及錢， 本生亦曾施， 悕望于上法， 甚深最上句。 一切天及世， 相應專供養， 若求於法者， 悉應供是人。 勇健者集法， 以法而活命， 有智慧勝法， 當爲救世者。
「複次，迦葉！在家菩薩有三法，發阿耨多羅三藐三菩提已，疾墮聲聞而般涅槃。何等三？若暫一發菩提心已，怖畏地獄、餓鬼、畜生，於是菩提道起重擔想，求諸善根，不專思念，不好善求，是人為於心意所害生起苦想。迦葉！是名初法在家菩薩退無上道，疾墮聲聞而般涅槃。複次，迦葉！在家菩薩若暫一發菩提心已，若行施時，瞋恚而與，與已生悔，是人不能至於佛智。迦葉！是為二法在家菩薩退菩提心，疾墮聲聞而般涅槃。複次，迦葉！在家菩薩若暫一發菩提心已，不勤精進，集於多聞，是人以是少許善根速入涅槃。迦葉！是名三法在家菩薩退菩提心。」
而說頌曰：
「發菩提心已， 而不修正行， 毀壞於佛乘， 墮在聲聞乘。 菩提非不信， 及懈怠者得， 慳貪無智慧， 是等作障礙。 知恩住凈戒， 心常樂行舍， 舍時心歡喜， 菩提不難得。 心造作
【現代漢語翻譯】 現代漢語譯本 如同之前所說，佈施的次第也是如此。 勇猛剛健的佈施者，不向他人索取， 在所有佈施中最為剛健，一切都毫不吝惜地捨棄。 無論是金銀還是錢財，乃至過去生中所施捨之物， 都希望能夠獲得至上的佛法，那最深奧、最殊勝的教義。 一切天人和世間眾生，都應當一心一意地供養， 如果有人尋求佛法，都應當供養這樣的人。 勇猛剛健的人聚集佛法，依靠佛法而生活， 擁有智慧和殊勝的佛法，應當成為救度世間的人。
『此外，迦葉（佛陀弟子名）！在家菩薩有三種情況，發了阿耨多羅三藐三菩提心（無上正等正覺之心）后，會很快墮入聲聞乘而入涅槃（小乘的涅槃）。是哪三種呢？如果只是暫時發了菩提心，卻畏懼地獄、餓鬼、畜生道，因此覺得菩提道是沉重的負擔，所求的善根不專心念想，不好好地追求，這樣的人會被自己的心意所害，生起痛苦的想法。迦葉！這是第一種情況，在家菩薩會退失無上道，很快墮入聲聞乘而入涅槃。此外，迦葉！在家菩薩如果只是暫時發了菩提心，在行佈施時，帶著嗔恨心給予，給予之後又後悔，這樣的人不能達到佛的智慧。迦葉！這是第二種情況，在家菩薩會退失菩提心，很快墮入聲聞乘而入涅槃。此外，迦葉！在家菩薩如果只是暫時發了菩提心，不勤奮精進，不積累多聞，這樣的人會因為這少許的善根而快速進入涅槃。迦葉！這是第三種情況，在家菩薩會退失菩提心。』
於是說了偈頌：
『發了菩提心之後，卻不修正行， 就會毀壞佛乘，墮入聲聞乘。 菩提不是不信和懈怠的人所能得到的， 慳貪和沒有智慧的人，會成為修行的障礙。 懂得感恩，安住于清凈的戒律，心中常常樂於行佈施， 佈施時心中歡喜，菩提就不是難以得到的。 心所造作的
【English Translation】 English version It is the same with the order of giving as before. The brave and vigorous giver, does not seek from others, Is the most vigorous among all givers, giving up everything without any reluctance. Whether it is gold, silver, or money, even what was given in past lives, All hope to attain the supreme Dharma, the most profound and supreme teachings. All gods and beings in the world, should wholeheartedly make offerings, If someone seeks the Dharma, all should make offerings to such a person. The brave and vigorous person gathers the Dharma, lives by the Dharma, Possessing wisdom and the supreme Dharma, should become a savior of the world.
'Furthermore, Kashyapa (name of a Buddha's disciple)! There are three situations for a lay Bodhisattva, who, after generating the aspiration for Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment), will quickly fall into the Sravaka vehicle and enter Nirvana (the Nirvana of the Hinayana). What are these three? If one only temporarily generates the Bodhi mind, but fears hell, hungry ghosts, and animals, and therefore feels that the Bodhi path is a heavy burden, the good roots sought are not focused on, and not pursued well, such a person will be harmed by their own mind, giving rise to thoughts of suffering. Kashyapa! This is the first situation where a lay Bodhisattva will retreat from the unsurpassed path, quickly fall into the Sravaka vehicle and enter Nirvana. Furthermore, Kashyapa! If a lay Bodhisattva only temporarily generates the Bodhi mind, and when practicing giving, gives with anger, and regrets after giving, such a person cannot reach the wisdom of the Buddha. Kashyapa! This is the second situation where a lay Bodhisattva will retreat from the Bodhi mind, quickly fall into the Sravaka vehicle and enter Nirvana. Furthermore, Kashyapa! If a lay Bodhisattva only temporarily generates the Bodhi mind, does not diligently practice, and does not accumulate much learning, such a person will quickly enter Nirvana because of these few good roots. Kashyapa! This is the third situation where a lay Bodhisattva will retreat from the Bodhi mind.'
Then a verse was spoken:
'Having generated the Bodhi mind, but not cultivating right practice, Will destroy the Buddha vehicle, and fall into the Sravaka vehicle. Bodhi is not attainable by those who do not believe or are lazy, Those who are stingy and without wisdom, will become obstacles to practice. Knowing gratitude, abiding in pure precepts, the mind always delights in giving, When giving, the mind is joyful, Bodhi is not difficult to attain. What the mind creates
諸惡， 心亦能行施， 是眾生心堅， 當作世間塔。 若不捨是法， 心趣向菩提， 當作佛出世， 為世作福田。
「迦葉！在家菩薩有三法退菩提心，墮緣覺涅槃而般涅槃。何等三？是在家菩薩一發心已，吝惜秘法。迦葉！是名在家菩薩初法退菩提心，墮緣覺涅槃而般涅槃。複次，迦葉！在家菩薩一發心已，悕望良時，求覓吉日。迦葉！是名在家菩薩二法退菩提心，墮緣覺涅槃而般涅槃。複次，迦葉！在家菩薩懈怠、懶惰，不勤求助菩提之法。迦葉！是名在家菩薩三法退菩提心，墮緣覺涅槃而般涅槃。」
而說頌曰：
「慳吝惜秘法， 不教誨他人， 當墮緣覺地， 是退失菩提。 是退墮於三， 失利有苦來， 去已而現在， 是疑于菩提。 思惟大乘已， 速悕望吉祥， 此非信解相， 佛不親近是。 若有極專心， 堅求菩提道， 此不禮事余， 唯除世間塔。 若有是信心， 不得其餘天， 是成就最上， 名為天中天。 生菩提心已， 是不禮事余， 是有最上色， 在在所生處。
「迦葉！在家菩薩有三法得身極黑。何等三法？斷佛塔中所然燈明，他有斗諍生瞋恚心，不豫己事代他諍訟，見黑色人而形呰之。
【現代漢語翻譯】 現代漢語譯本 即使做了諸多的惡事，心也能行佈施。 如果眾生的心堅定，就應當成為世間的寶塔。 如果他們不捨棄這種法，心向往菩提（bodhi，覺悟）， 就應當像佛陀出世一樣，成為世間的福田。
『迦葉（Kasyapa，佛陀的弟子）！在家菩薩有三種法會退失菩提心，墮入緣覺（pratyekabuddha，獨自覺悟者）的涅槃（nirvana，寂滅）而般涅槃（parinirvana，完全的寂滅）。是哪三種呢？在家菩薩一旦發了菩提心，就吝惜秘法。迦葉！這被稱為在家菩薩第一種退失菩提心，墮入緣覺涅槃而般涅槃。其次，迦葉！在家菩薩一旦發了菩提心，就希望良辰吉日，尋求吉祥的日子。迦葉！這被稱為在家菩薩第二種退失菩提心，墮入緣覺涅槃而般涅槃。再次，迦葉！在家菩薩懈怠、懶惰，不勤奮尋求有助於菩提的法。迦葉！這被稱為在家菩薩第三種退失菩提心，墮入緣覺涅槃而般涅槃。』
於是說了偈頌： 『慳吝，吝惜秘法，不教誨他人， 將墮入緣覺的境界，這是退失菩提。 這是退墮於三種情況，失去利益，苦難隨之而來， 過去和現在都是如此，這是對菩提的疑惑。 思考了大乘（Mahayana，佛教的一個主要流派）之後，就迅速希望吉祥， 這不是信解的相，佛陀不會親近這樣的人。 如果有人非常專心，堅定地尋求菩提之道， 這個人不會禮敬其他，唯獨禮敬世間的寶塔。 如果有人有這樣的信心，就不會求助於其他天神， 這是成就最上的境界，被稱為天中之天。 生起菩提心之後，就不再禮敬其他， 這是擁有最上等的相貌，無論在何處出生都是如此。
『迦葉！在家菩薩有三種法會使身體變得極其黝黑。是哪三種法呢？斷滅佛塔中所燃的燈火，他人有爭鬥時生起嗔恚心，不關自己的事卻代替他人爭訟，看到膚色黝黑的人就加以嘲諷。』
【English Translation】 English version Even having committed many evils, the mind can still practice giving. If the minds of sentient beings are firm, they should become the stupas of the world. If they do not abandon this Dharma, and their minds aspire to Bodhi (enlightenment), they should be like the Buddha appearing in the world, becoming a field of merit for the world.
『Kasyapa (a disciple of the Buddha)! There are three things that cause a lay Bodhisattva to regress from the Bodhi mind, fall into the Pratyekabuddha (a solitary enlightened one) Nirvana (cessation of suffering) and attain Parinirvana (complete cessation). What are these three? Once a lay Bodhisattva has generated the Bodhi mind, they become stingy with secret teachings. Kasyapa! This is called the first thing that causes a lay Bodhisattva to regress from the Bodhi mind, fall into Pratyekabuddha Nirvana and attain Parinirvana. Furthermore, Kasyapa! Once a lay Bodhisattva has generated the Bodhi mind, they hope for auspicious times and seek auspicious days. Kasyapa! This is called the second thing that causes a lay Bodhisattva to regress from the Bodhi mind, fall into Pratyekabuddha Nirvana and attain Parinirvana. Again, Kasyapa! A lay Bodhisattva is lazy and indolent, and does not diligently seek the Dharma that aids Bodhi. Kasyapa! This is called the third thing that causes a lay Bodhisattva to regress from the Bodhi mind, fall into Pratyekabuddha Nirvana and attain Parinirvana.』
Then he spoke in verse: 『Being stingy, hoarding secret teachings, not teaching others, one will fall into the realm of the Pratyekabuddha, this is regression from Bodhi. This is falling into these three situations, losing benefits, and suffering follows, both in the past and present, this is doubt about Bodhi. Having contemplated the Mahayana (a major branch of Buddhism), one quickly hopes for auspiciousness, this is not a sign of faith and understanding, the Buddha does not associate with such people. If someone is extremely focused, firmly seeking the path of Bodhi, this person will not pay homage to others, but only to the stupas of the world. If someone has such faith, they will not seek help from other deities, this is the attainment of the highest state, called the 'Heaven of Heavens'. Having generated the Bodhi mind, one no longer pays homage to others, this is having the most superior appearance, wherever one is born.
『Kasyapa! There are three things that cause a lay Bodhisattva's body to become extremely dark. What are these three things? Extinguishing the lamps lit in the Buddha's stupas, generating anger when others are fighting, interfering in others' disputes when it is not one's own business, and mocking those with dark skin.』
迦葉！是名在家菩薩三法其身極黑。」
而說頌曰：
「塔中然燈明， 斷取是光明， 其身極甚黑， 猶如黑漆盤。 見黑人形呰， 我白汝極黑， 是輕毀他已， 受身黑如炭。 善守護口業， 作業終不失， 隨如所作業， 當有如是器。
「迦葉！在家菩薩有三法生工巧家。何等三？迦葉！在家菩薩自受五戒，若有知識從遠而來，與酒令飲，或請餘人飲之以酒。迦葉！是名在家菩薩初法生工巧家。複次，迦葉！在家菩薩自持凈行，和合他人令行欲穢，以此業故生工巧家。迦葉！是名在家菩薩二法生工巧家。複次，迦葉！在家菩薩若見他人營造法事，勤讀誦者，然是人者，欲造天舍，而是菩薩語此人言：『汝舍讀誦營造所作，作已還讀。』以是業故生工巧家。」
而說頌曰：
「以酒請他人， 及與己知識， 以酒為上供， 是業墮工巧。 不能作刀針， 及諸工巧事， 唯能坐地已， 手執捉排囊。 自己舍女人， 向他贊淫慾， 以是業報故， 生墮工巧家。 不能作刀針， 不知鼓排囊， 教令執捉椎， 以鍛于釘鐵。 以此障礙法， 令他舍法故， 墮在工巧家， 此人生是家。 彼不見排囊， 亦不見椎
【現代漢語翻譯】 現代漢語譯本： 「迦葉（Kasyapa，佛陀的弟子）！這就是在家菩薩的三種行為，會導致其身體極其黝黑。」
接著，佛陀說了偈頌：
『在佛塔中點燃燈火，卻又奪取那光明， 其身體極其黝黑，猶如黑漆盤。 見到黑面板的人就加以嘲諷，說『我白你黑』， 這是輕視譭謗他人，會受報身體黑如炭。 善於守護口業，所作之業終不失壞， 隨其所作之業，當有相應的果報。
「迦葉！在家菩薩有三種行為會導致出生在工巧之家（從事工藝的家庭）。是哪三種呢？迦葉！在家菩薩自己受持五戒，如果有認識的人從遠方來，就給他們酒喝，或者請其他人喝酒。迦葉！這就是在家菩薩第一種導致出生在工巧之家的行為。其次，迦葉！在家菩薩自己持守清凈的行為，卻勸誘他人行淫穢之事，因為這種行為會出生在工巧之家。迦葉！這就是在家菩薩第二種導致出生在工巧之家的行為。再次，迦葉！在家菩薩如果看到他人建造佛寺，勤奮讀誦佛經，而這個人想要建造天宮，這位菩薩卻對他說：『你放下讀誦和建造的事情，做完之後再讀。』因為這種行為會出生在工巧之家。」
接著，佛陀說了偈頌：
『用酒請他人，以及自己的熟人， 把酒當作上等供品，這種行為會墮落到工巧之家。 不能製作刀針，以及各種工巧之事， 只能坐在地上，手裡拿著排囊（一種樂器）。 自己捨棄女人，卻向他人讚美淫慾， 因為這種業報，會出生在工巧之家。 不能製作刀針，不知道如何敲擊排囊， 教導他人拿著錘子，用來鍛造釘鐵。 因為這種障礙佛法的行為，讓他人捨棄佛法， 會墮落到工巧之家，此人會出生在這樣的家庭。 他們看不到排囊，也看不到錘子。』
【English Translation】 English version: 『Kasyapa (a disciple of the Buddha)! These are the three actions of a lay Bodhisattva that cause their body to be extremely dark.』
Then, the Buddha spoke in verse:
『Lighting a lamp in a stupa, yet taking away that light, Their body is extremely dark, like a black lacquer plate. Seeing a dark-skinned person, they mock them, saying, 『I am white, you are dark,』 This is to belittle and slander others, and they will receive the retribution of a body as black as charcoal. Those who guard their speech well, their actions will not be lost, According to their actions, they will have corresponding results.』
『Kasyapa! There are three actions of a lay Bodhisattva that cause them to be born into a family of artisans (a family engaged in crafts). What are these three? Kasyapa! A lay Bodhisattva themselves upholds the five precepts, and if acquaintances come from afar, they give them wine to drink, or invite others to drink wine. Kasyapa! This is the first action of a lay Bodhisattva that causes them to be born into a family of artisans. Furthermore, Kasyapa! A lay Bodhisattva themselves maintains pure conduct, yet encourages others to engage in impure acts, and because of this action, they will be born into a family of artisans. Kasyapa! This is the second action of a lay Bodhisattva that causes them to be born into a family of artisans. Again, Kasyapa! If a lay Bodhisattva sees others building a temple, diligently reciting scriptures, and this person wants to build a heavenly palace, this Bodhisattva says to them: 『Put aside your recitation and building, and read again after you are done.』 Because of this action, they will be born into a family of artisans.』
Then, the Buddha spoke in verse:
『Inviting others with wine, as well as their acquaintances, Treating wine as a superior offering, this action will cause one to fall into a family of artisans. Unable to make knives and needles, and various crafts, They can only sit on the ground, holding a paibang (a type of musical instrument) in their hands. They themselves abandon women, yet praise lust to others, Because of this karmic retribution, they will be born into a family of artisans. Unable to make knives and needles, not knowing how to play the paibang, They teach others to hold a hammer, to forge iron nails. Because of this action that obstructs the Dharma, causing others to abandon the Dharma, They will fall into a family of artisans, and this person will be born into such a family. They cannot see the paibang, nor can they see the hammer.』
鉗， 悉破壞眾器， 其業報如是。 迦葉！護口業， 亦護慎心業， 一切不善法， 不向他人說。 生死受眾苦， 生已增長愛， 是故勤行法， 舍諸不善法。
「迦葉！在家菩薩成就三法，生在王家，顏色姝特端正可愛、鮮凈紅白，而不懶惰、聰黠明瞭。何等三？迦葉！在家菩薩睹未曾見沙門、婆羅門，若其見已，生信敬心：『此是福田，此應供養，此應禮敬，此是福田。』生信敬已，請與衣服、飲食、臥具及諸病藥。迦葉！是名初法在家菩薩生在王家。複次，迦葉！在家菩薩堅住本誓，住本誓時，如說而住，終不妄語。迦葉！是名二法在家菩薩生在王家。複次，迦葉！在家菩薩于住凈戒沙門、婆羅門所，親近咨受修于堅法。迦葉！是名在家菩薩三法生大王家。」
而說頌曰：
「慧者見已知， 凈戒多聞者， 是起如是心， 往彼請命之。 彼既請命已， 如實而施作， 是不為涅槃， 所施無所害。 是取于堅法， 如所親近者， 種種智增益， 速疾獲難得。 如斯之信心， 趣向菩提者， 得菩提不難， 如智者行處。 最上活命已， 舍最上財封， 集聚上妙法， 證於最上滅。 是人生上族， 是有上妙色，
【現代漢語翻譯】 現代漢語譯本 鉗子， 完全破壞各種器具， 其業報就是這樣。 迦葉（佛陀的弟子名）！守護你的口業， 也要謹慎守護你的心業， 一切不好的行為， 不要向他人說。 在生死輪迴中承受各種痛苦， 出生后又增長貪愛， 因此要勤奮修行佛法， 捨棄各種不好的行為。
「迦葉！在家的菩薩成就三種法，就會出生在王族之家，容貌特別美好端正可愛、潔白紅潤，而且不懶惰、聰明敏捷。是哪三種呢？迦葉！在家的菩薩看到從未見過的沙門（出家修道者）、婆羅門（古印度祭司），如果見到他們，就會生起敬信之心：『這是福田，應該供養，應該禮敬，這是福田。』生起敬信之心后，就請他們接受衣服、飲食、臥具以及各種藥品。迦葉！這稱為第一種法，在家的菩薩因此出生在王族之家。其次，迦葉！在家的菩薩堅定地守住自己的誓願，在守住誓願時，按照所說的去做，絕不說謊。迦葉！這稱為第二種法，在家的菩薩因此出生在王族之家。再次，迦葉！在家的菩薩在持守清凈戒律的沙門、婆羅門那裡，親近請教，修習堅固的佛法。迦葉！這稱為在家的菩薩成就三種法，因此出生在王族之家。」
接著說了偈頌：
「有智慧的人見到並瞭解， 持守清凈戒律、博學多聞的人， 就會生起這樣的心， 前往他們那裡請教。 他們請教之後， 如實地去實踐， 這樣做不是爲了涅槃， 所施捨的不會有任何損害。 這是獲取堅固的佛法， 就像親近他們一樣， 各種智慧得以增長， 迅速獲得難以得到的成就。 像這樣的信心， 趨向菩提的人， 獲得菩提並不困難， 就像有智慧的人所走的路。 已經有了最好的生命， 捨棄了最好的財富和地位， 聚集了最殊勝的佛法， 證得了最究竟的寂滅。 這樣的人出生在高貴的家族， 擁有最美好的容貌，
【English Translation】 English version Pliers, Completely destroy all kinds of tools, Such is the karmic retribution. Kashyapa (a disciple of the Buddha)! Guard your speech karma, Also carefully guard your mind karma, All unwholesome actions, Do not speak of them to others. In the cycle of birth and death, endure all kinds of suffering, And after birth, increase attachment, Therefore, diligently practice the Dharma, Abandon all unwholesome actions.
'Kashyapa! A Bodhisattva at home who achieves three dharmas will be born into a royal family, with an exceptionally beautiful and upright appearance, lovely, pure white and red, and not lazy, but intelligent and quick-witted. What are the three? Kashyapa! A Bodhisattva at home, upon seeing a Shramana (a renunciate practitioner) or Brahmin (an ancient Indian priest) whom they have never seen before, if they see them, they will generate a mind of faith and respect: 『This is a field of merit, they should be offered to, they should be revered, this is a field of merit.』 Having generated a mind of faith and respect, they will invite them to accept clothing, food, bedding, and various medicines. Kashyapa! This is called the first dharma, and a Bodhisattva at home is born into a royal family because of this. Furthermore, Kashyapa! A Bodhisattva at home firmly upholds their vows, and when upholding their vows, they act as they have said, and never lie. Kashyapa! This is called the second dharma, and a Bodhisattva at home is born into a royal family because of this. Again, Kashyapa! A Bodhisattva at home, in the presence of Shramanas and Brahmins who uphold pure precepts, draws near to inquire and practice the steadfast Dharma. Kashyapa! This is called the three dharmas that a Bodhisattva at home achieves, and therefore they are born into a great royal family.'
Then, a verse was spoken:
'The wise, having seen and understood, Those who uphold pure precepts and are learned, Will generate such a mind, And go to them to inquire. Having inquired, They will practice truthfully, This is not for Nirvana, What is given will not cause any harm. This is to obtain the steadfast Dharma, Just like drawing near to them, Various wisdoms will increase, Quickly attaining what is difficult to obtain. Such faith, Those who are inclined towards Bodhi, Obtaining Bodhi is not difficult, Just like the path walked by the wise. Having had the best life, Having given up the best wealth and status, Having gathered the most excellent Dharma, Attaining the ultimate extinction. Such a person is born into a noble family, Possesses the most beautiful appearance,
服上妙衣服， 獲最上涅槃。 知于如是法， 有智聰慧人， 修行無怯弱， 如佛之所說。 志趣向勝乘， 是人到勝乘， 滅一切結使， 如彼最上果。 如所造作業， 果報亦如是， 終始不敗亡， 經百千億劫。
「迦葉！在家菩薩住在家地成就三法，種是善根，終不受於五欲之樂，乃至得於無上正道。迦葉！是在家菩薩受持五戒，不向他人讚五欲樂，不誘引女人，勤修自業，起如是心：『我今不當親近女人，此終不欲五欲之樂，乃至得成無上正道。』迦葉！是名在家菩薩初法，終不受於五欲之樂，乃至得成無上正道。複次，迦葉！在家菩薩若聞是等甚深經典凈信修習。迦葉！若是深經至於非器，彼應勸進。迦葉！若善男子，能令他人舍離疑心，而是菩薩以此善根，得無礙辯，得不繫辯，生及命終，速得見佛，既命終已，得生天上，不久當得阿耨多羅三藐三菩提。迦葉！是名在家菩薩二法，乃至得成無上正道，不受五欲。複次，迦葉！在家菩薩所有善根，皆悉迴向無上正道，不樂色聲香味觸法，不樂財封，不樂自在，不樂眷屬，無漏之心、無漏果報，速成阿耨多羅三藐三菩提，不受五欲樂。迦葉！是名在家菩薩三法，不貪受於五欲之樂，乃至得成無上正道。」
而
【現代漢語翻譯】 現代漢語譯本 穿上最美好的衣服，獲得最上的涅槃（Nirvana，佛教的最高境界）。 瞭解這樣的法理，有智慧聰明的人，修行時不會膽怯軟弱，就像佛陀所說的那樣。 立志趣向殊勝的乘（Yana，佛教的修行方法），這個人就能到達殊勝的乘，滅除一切煩惱，就像獲得最上的果實一樣。 如同所造的業（Karma，行為），果報也會是那樣，從開始到結束都不會敗壞消亡，經歷百千億劫。
『迦葉（Kasyapa，佛陀的弟子）！在家菩薩（Bodhisattva，發願成佛的修行者）安住在家中，成就三種法，種下這種善根，最終不會享受五欲（五種感官慾望）之樂，直到證得無上正道（Anuttara-samyak-sambodhi，最高的覺悟）。迦葉！這位在家菩薩受持五戒（Panca-sila，佛教的基本戒律），不向他人讚美五欲之樂，不引誘女人，勤奮修行自己的事業，生起這樣的心念：『我今不應當親近女人，我最終不想要五欲之樂，直到成就無上正道。』迦葉！這稱為在家菩薩的第一種法，最終不會享受五欲之樂，直到成就無上正道。再者，迦葉！在家菩薩如果聽聞這些甚深經典，以清凈的信心修習。迦葉！如果這些深奧的經典傳到不適合的人那裡，他應當勸導他們。迦葉！如果善男子能夠使他人舍離疑心，這位菩薩以此善根，獲得無礙辯才，獲得不繫辯才，生時和命終時，迅速見到佛陀，命終之後，得生天上，不久將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，最高的覺悟）。迦葉！這稱為在家菩薩的第二種法，直到成就無上正道，不享受五欲。再者，迦葉！在家菩薩所有的善根，都回向無上正道，不貪戀色、聲、香、味、觸、法，不貪戀財富封賞，不貪戀自在，不貪戀眷屬，以無漏的心、無漏的果報，迅速成就阿耨多羅三藐三菩提，不享受五欲之樂。迦葉！這稱為在家菩薩的第三種法，不貪受五欲之樂，直到成就無上正道。』 而
【English Translation】 English version Wearing the finest clothes, one attains the supreme Nirvana (the highest state in Buddhism). Understanding such Dharma (teachings), a wise and intelligent person, in their practice, will not be timid or weak, just as the Buddha has said. Aspiring towards the superior Yana (path of practice in Buddhism), this person will reach the superior Yana, extinguishing all defilements, like obtaining the supreme fruit. As the Karma (actions) one creates, so will be the karmic result, from beginning to end it will not be destroyed, passing through hundreds of thousands of millions of kalpas (eons).
'Kasyapa (a disciple of the Buddha)! A Bodhisattva (one who aspires to Buddhahood) living at home, accomplishing three dharmas (teachings), planting these roots of goodness, will ultimately not indulge in the pleasures of the five desires (sensory pleasures), until attaining Anuttara-samyak-sambodhi (supreme enlightenment). Kasyapa! This Bodhisattva living at home upholds the five precepts (Panca-sila, basic Buddhist ethics), does not praise the pleasures of the five desires to others, does not seduce women, diligently cultivates their own practice, and generates this thought: 『I should not be intimate with women, I ultimately do not desire the pleasures of the five desires, until I achieve Anuttara-samyak-sambodhi.』 Kasyapa! This is called the first dharma of a Bodhisattva living at home, ultimately not indulging in the pleasures of the five desires, until achieving Anuttara-samyak-sambodhi. Furthermore, Kasyapa! If a Bodhisattva living at home hears these profound scriptures, they practice with pure faith. Kasyapa! If these profound scriptures reach those who are not suitable, they should be encouraged. Kasyapa! If a virtuous man can cause others to abandon doubt, this Bodhisattva, with this root of goodness, obtains unobstructed eloquence, obtains unattached eloquence, at birth and at death, quickly sees the Buddha, and after death, is born in the heavens, and soon will attain Anuttara-samyak-sambodhi. Kasyapa! This is called the second dharma of a Bodhisattva living at home, until achieving Anuttara-samyak-sambodhi, not indulging in the five desires. Furthermore, Kasyapa! All the roots of goodness of a Bodhisattva living at home are dedicated to Anuttara-samyak-sambodhi, not craving form, sound, smell, taste, touch, and dharma, not craving wealth and titles, not craving freedom, not craving family, with a mind free from outflows, with a reward free from outflows, quickly achieving Anuttara-samyak-sambodhi, not indulging in the pleasures of the five desires. Kasyapa! This is called the third dharma of a Bodhisattva living at home, not craving the pleasures of the five desires, until achieving Anuttara-samyak-sambodhi.』 And
說頌曰：
「在家持五戒， 護持善守護， 離親近女人， 輕毀斯下處， 如是相似法， 修集無漏足。 若有疑惑者， 教令速解了， 一切諸善根， 悉迴向菩提。 以此諸善根， 速舍五欲樂， 常有于多聞， 為眾生說法。 生起大悲心， 求于菩提道， 是故聞是已， 生賢善妙欲， 終不親近欲， 速疾轉法輪。」
爾時，大迦葉白佛言：「世尊！今此經法以何名之？我等當共而奉持之？」
佛告迦葉：「是經名曰『演說三戒』，亦名曰『說菩薩禁戒』，亦名曰『集一切佛法』。」
佛說此經已，大德摩訶迦葉及諸大眾，天、人、阿修羅、乾闥婆，聞佛所說，皆大歡喜。
大方廣三戒經卷下
【現代漢語翻譯】 現代漢語譯本： 以偈頌說道： 『在家居士受持五戒，善加守護，遠離親近女色，輕視這種低下的行為，像這樣修習相似的法門，積累無漏的功德。如果有人心存疑惑，應當教導他們迅速理解明白。將一切善根，全部迴向于菩提。憑藉這些善根，迅速捨棄五欲之樂，常常博學多聞，為眾生說法。生起大悲之心，追求菩提之道。因此，聽聞這些道理后，生起賢善美好的願望，最終不再親近慾望，迅速轉動法輪。』 這時，大迦葉（Mahakasyapa）向佛陀說道：『世尊！這部經法應當如何命名？我們應當共同奉持它？』 佛陀告訴迦葉（Kasyapa）：『這部經名為《演說三戒》，也名為《說菩薩禁戒》，也名為《集一切佛法》。』 佛陀說完這部經后，大德摩訶迦葉（Mahakasyapa）以及所有大眾，包括天人、阿修羅（Asura）、乾闥婆（Gandharva），聽聞佛陀所說，都非常歡喜。 《大方廣三戒經》卷下
【English Translation】 English version: The verse says: 'Lay practitioners uphold the five precepts, protecting and guarding them well, staying away from intimacy with women, and looking down upon such base actions. Practicing similar methods like this, they accumulate undefiled merits. If anyone has doubts, they should be taught to quickly understand. All good roots should be dedicated to Bodhi. By these good roots, quickly abandon the pleasures of the five desires, always be learned and knowledgeable, and preach the Dharma for sentient beings. Generate great compassion, and seek the path of Bodhi. Therefore, having heard these teachings, generate virtuous and wonderful aspirations, ultimately not engaging in desires, and quickly turn the Dharma wheel.' At that time, Mahakasyapa (大迦葉) said to the Buddha, 'World Honored One! What should this sutra be named? How should we uphold it together?' The Buddha told Kasyapa (迦葉), 'This sutra is named 'Expounding the Three Precepts', also named 'Preaching the Bodhisattva Precepts', and also named 'Gathering All Buddha Dharmas'.' After the Buddha finished speaking this sutra, the great virtuous Mahakasyapa (摩訶迦葉) and all the assembly, including gods, humans, Asuras (阿修羅), and Gandharvas (乾闥婆), having heard what the Buddha said, were all greatly delighted. The Lower Volume of the Great Vaipulya Sutra of the Three Precepts