T13n0410_大方廣十輪經

大正藏第 13 冊 No. 0410 大方廣十輪經

No. 410 [No. 411]

大方廣十輪經卷第一

失譯人名今附北涼錄

序品第一

如是我聞：

一時佛在佉羅堤耶山牟尼仙所住之處，與大比丘眾俱，無量無數聲聞大眾；菩薩摩訶薩無量無邊不可稱計，說《月藏》訖。

爾時，南方有大香雲雨大香雨，大華雲雨大華雨，無量瓔珞雲雨種種瓔珞雨，大衣雲雨大衣雨。于佉羅堤耶山牟尼仙所住處，是諸大雨皆悉遍滿。大陰雲雨而雨香華、衣服、瓔珞，亦說種種無量法音。如是次第乃至廣說三歸聲，持戒聲、忍辱聲、精進聲、禪定聲、具足智慧聲，降伏四魔聲，名稱普聞遍滿三界聲，念、定、總持聲，空、無相、無愿聲，離欲聲，色如聚沫聲、受如水泡聲、想如熱炎聲、行如芭蕉聲、識如幻聲，無常、苦、空、無我之聲，慚愧聲，念處聲，慈、悲、喜、舍聲，證諸法聲，涅槃聲，無窟宅聲，三乘聲，轉法輪聲，成熟眾生聲，度三惡道聲，六波羅蜜聲，善巧方便乃至具足十地聲，遊戲神通聲，遊戲無上大乘聲，阿鞞跋致聲，無生法忍聲，入佛海聲。諸來大眾悉見種種雨，亦聞無量諸法音聲，隨意衣服嚴飾之聲。又復皆悉見其兩手有如意珠雨如意寶，其

【現代漢語翻譯】現代漢語譯本如是我聞：一時，佛陀在佉羅堤耶山（Khara-tiya）牟尼仙人居住的地方，與眾多大比丘聚集在一起，還有無量無數的聲聞大眾；菩薩摩訶薩（Bodhisattva-Mahasattva）的數量也無量無邊，不可計數，當時佛陀剛剛講完《月藏經》。那時，南方出現了巨大的香云，降下大香雨；又出現大華云，降下大華雨；還有無量瓔珞云，降下各種瓔珞雨；以及大衣云，降下大衣雨。在佉羅堤耶山牟尼仙人居住的地方，這些大雨都遍滿各處。巨大的陰雲降下香花、衣服、瓔珞，也宣說了種種無量的法音。如此次第，乃至廣說三歸依（皈依佛、法、僧）的聲音，持戒的聲音、忍辱的聲音、精進的聲音、禪定的聲音、具足智慧的聲音，降伏四魔（煩惱魔、五蘊魔、死魔、天魔）的聲音，名稱普聞遍滿三界的聲音，念、定、總持（陀羅尼）的聲音，空、無相、無愿的聲音，離欲的聲音，色如聚沫的聲音、受如水泡的聲音、想如熱炎的聲音、行如芭蕉的聲音、識如幻的聲音，無常、苦、空、無我的聲音，慚愧的聲音，念處（身、受、心、法）的聲音，慈、悲、喜、舍的聲音，證悟諸法的聲音，涅槃的聲音，無窟宅（無所依）的聲音，三乘（聲聞乘、緣覺乘、菩薩乘）的聲音，轉法輪的聲音，成熟眾生的聲音，度脫三惡道（地獄、餓鬼、畜生）的聲音，六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的聲音，善巧方便乃至具足十地（菩薩修行十個階段）的聲音，遊戲神通的聲音，遊戲無上大乘的聲音，阿鞞跋致（不退轉）的聲音，無生法忍（對諸法不生不滅的體悟）的聲音，入佛海的聲音。前來集會的大眾都看見了種種雨，也聽到了無量諸法音聲，以及隨意衣服嚴飾的聲音。他們還都看見自己的兩手有如意珠，降下如意寶，其 English version Thus have I heard: At one time, the Buddha was dwelling at the place where the Muni sage resided on Mount Khara-tiya, together with a great assembly of monks, countless and immeasurable Shravakas (hearers); and also immeasurable and boundless Bodhisattva-Mahasattvas, whose numbers could not be reckoned. At that time, the Buddha had just finished expounding the 'Moon Treasury Sutra'. Then, from the south, great fragrant clouds appeared, raining down great fragrant rain; great flower clouds appeared, raining down great flower rain; immeasurable jeweled necklace clouds appeared, raining down various jeweled necklaces; and great robe clouds appeared, raining down great robes. At the place where the Muni sage resided on Mount Khara-tiya, these great rains completely filled the area. Great dark clouds rained down fragrant flowers, robes, and jeweled necklaces, and also proclaimed various immeasurable Dharma sounds. In this order, they extensively proclaimed the sound of the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha), the sound of upholding precepts, the sound of patience, the sound of diligence, the sound of meditation, the sound of possessing wisdom, the sound of subduing the four maras (the mara of afflictions, the mara of the five aggregates, the mara of death, and the mara of the heavenly beings), the sound of fame spreading throughout the three realms, the sound of mindfulness, concentration, and total retention (dharani), the sound of emptiness, signlessness, and wishlessness, the sound of detachment, the sound of form being like foam, the sound of feeling being like a water bubble, the sound of perception being like a mirage, the sound of formations being like a banana tree, the sound of consciousness being like an illusion, the sound of impermanence, suffering, emptiness, and no-self, the sound of shame and remorse, the sound of the four foundations of mindfulness (body, feeling, mind, and phenomena), the sound of loving-kindness, compassion, joy, and equanimity, the sound of realizing all dharmas, the sound of Nirvana, the sound of having no dwelling place (no attachment), the sound of the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana), the sound of turning the wheel of Dharma, the sound of maturing sentient beings, the sound of liberating from the three evil realms (hell, hungry ghosts, and animals), the sound of the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), the sound of skillful means, and even the sound of possessing the ten bhumis (ten stages of Bodhisattva practice), the sound of playing with supernormal powers, the sound of playing with the unsurpassed Mahayana, the sound of Avaivartika (non-retrogression), the sound of the non-origination of dharmas, and the sound of entering the ocean of Buddhahood. All the assembled masses saw the various rains, heard the immeasurable Dharma sounds, and the sounds of freely adorned robes. They also saw that in their own two hands, there were wish-fulfilling jewels, raining down wish-fulfilling treasures, and their

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling at the place where the Muni sage resided on Mount Khara-tiya, together with a great assembly of monks, countless and immeasurable Shravakas (hearers); and also immeasurable and boundless Bodhisattva-Mahasattvas, whose numbers could not be reckoned. At that time, the Buddha had just finished expounding the 'Moon Treasury Sutra'. Then, from the south, great fragrant clouds appeared, raining down great fragrant rain; great flower clouds appeared, raining down great flower rain; immeasurable jeweled necklace clouds appeared, raining down various jeweled necklaces; and great robe clouds appeared, raining down great robes. At the place where the Muni sage resided on Mount Khara-tiya, these great rains completely filled the area. Great dark clouds rained down fragrant flowers, robes, and jeweled necklaces, and also proclaimed various immeasurable Dharma sounds. In this order, they extensively proclaimed the sound of the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha), the sound of upholding precepts, the sound of patience, the sound of diligence, the sound of meditation, the sound of possessing wisdom, the sound of subduing the four maras (the mara of afflictions, the mara of the five aggregates, the mara of death, and the mara of the heavenly beings), the sound of fame spreading throughout the three realms, the sound of mindfulness, concentration, and total retention (dharani), the sound of emptiness, signlessness, and wishlessness, the sound of detachment, the sound of form being like foam, the sound of feeling being like a water bubble, the sound of perception being like a mirage, the sound of formations being like a banana tree, the sound of consciousness being like an illusion, the sound of impermanence, suffering, emptiness, and no-self, the sound of shame and remorse, the sound of the four foundations of mindfulness (body, feeling, mind, and phenomena), the sound of loving-kindness, compassion, joy, and equanimity, the sound of realizing all dharmas, the sound of Nirvana, the sound of having no dwelling place (no attachment), the sound of the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana), the sound of turning the wheel of Dharma, the sound of maturing sentient beings, the sound of liberating from the three evil realms (hell, hungry ghosts, and animals), the sound of the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), the sound of skillful means, and even the sound of possessing the ten bhumis (ten stages of Bodhisattva practice), the sound of playing with supernormal powers, the sound of playing with the unsurpassed Mahayana, the sound of Avaivartika (non-retrogression), the sound of the non-origination of dharmas, and the sound of entering the ocean of Buddhahood. All the assembled masses saw the various rains, heard the immeasurable Dharma sounds, and the sounds of freely adorned robes. They also saw that in their own two hands, there were wish-fulfilling jewels, raining down wish-fulfilling treasures, and their

如意寶各出光明，如是光中皆見十方恒沙世界一切諸佛，是諸佛所各有菩薩而自圍繞。其光明中盡見十方諸佛世界，若有病者蒙光觸身眾病除愈；一切繫縛及應死者，光觸身故皆得解脫；若身行惡、口行惡、意行惡，光觸身時悉除三惡；若諸飢渴眾生蒙光觸身亦皆飽滿；種種謫罰身受苦切，乏少衣服嚴飾瓔珞種種之物，蒙光觸身隨所念憶悉得滿足；若有殺生、偷盜、邪淫、妄言、綺語、兩舌、惡口、罵詈，蒙光觸身如是等惡皆悉得除；若諸眾生有求不得苦，蒙光觸身皆悉受樂。光明清凈，悉無翳障、風雲塵霧及諸臭穢，苦惱辛酸不善音聲，乃至怖畏惡觸皆得除滅；遠離諸惡一切邪偽諂曲亦皆無餘，一切惡欲悉得棄捨，諸妙勝樂一切皆集。

爾時，眾會皆悉堅固，難動如地，心無去來不可毀壞。如是大眾得未曾有，以何因緣我等身體今皆大重不能自勝？當於爾時有一帝釋名曰凈有，于大眾中不遠而坐。於是凈有，即從座而起整衣服，右膝著地合掌向佛，以偈問曰：

「實語實見者，　　實住牟尼尊；　久住於法行，　　惟愿演說法。　佛為實因緣，　　能滅眾生苦；　何故於此處，　　而雨種種雨？　大眾皆喜悅，　　心生信安樂；　開示諸疑惑，　　令住于大乘。　身難動如地，　　及一切人天

【現代漢語翻譯】如意寶（Cintamani，能實現願望的寶珠）各自發出光明，在這些光芒中，都能見到十方恒河沙數世界中的一切諸佛，這些佛陀周圍都有菩薩圍繞。在光明中，能完全見到十方諸佛的世界。如果有生病的人，被光芒觸及身體，各種疾病都會痊癒；所有被束縛和即將死去的人，因為光芒觸及身體，都能得到解脫；如果身行惡、口行惡、意行惡的人，當光芒觸及身體時，所有的三惡都會被消除；如果飢渴的眾生被光芒觸及身體，也都會飽足；各種遭受懲罰、身體承受痛苦、缺少衣服、裝飾、瓔珞等各種物品的人，被光芒觸及身體，隨著他們心中所想，都能得到滿足；如果有殺生、偷盜、邪淫、妄語、綺語、兩舌、惡口、謾罵等行為的人，被光芒觸及身體，這些惡行都會被消除；如果眾生有求不得的痛苦，被光芒觸及身體，都會感受到快樂。光明清凈，沒有任何遮蔽、風雲、塵霧以及各種臭穢，痛苦、辛酸、不善的聲音，乃至恐懼、惡劣的觸感都會被消除；遠離各種邪惡、虛偽、諂媚、彎曲，也都會完全消失，一切惡欲都會被拋棄，各種美妙殊勝的快樂都會聚集。這時，所有在場的大眾都變得堅固，像大地一樣難以動搖，內心沒有來去，不可摧毀。這樣的大眾獲得了前所未有的體驗，因為什麼原因我們的身體現在都變得如此沉重，無法自持？當時，有一位名叫凈有的帝釋（Indra，天神之王），在人群中不遠處坐著。於是，凈有立即從座位上站起來，整理好衣服，右膝跪地，合掌向佛，用偈語問道：『說真實語、見真實相的，真實安住的牟尼（Muni，聖者）尊者；長久安住在法行中，希望您能演說佛法。佛陀是真實的因緣，能夠滅除眾生的痛苦；為什麼在這裡，降下種種甘露？大眾都感到喜悅，內心生起信心和安樂；請開示各種疑惑，令我們安住于大乘（Mahayana，佛教的一個主要流派）。身體難以動搖，如同大地，以及一切人天（Deva and human，天人和人類）。』

【English Translation】 Each Cintamani (wish-fulfilling jewel) emitted light, and within these lights, all the Buddhas of the ten directions, as numerous as the sands of the Ganges, could be seen, each surrounded by Bodhisattvas. Within the light, the worlds of all the Buddhas in the ten directions were fully visible. If there were sick people, their illnesses would be cured by the touch of the light; all those bound and about to die would be liberated by the touch of the light; if there were those who committed evil deeds in body, speech, or mind, all three evils would be eliminated when the light touched them; if hungry and thirsty beings were touched by the light, they would be satisfied; those suffering various punishments, physical pain, and lacking clothing, ornaments, and various items, would have all their desires fulfilled by the touch of the light; if there were those who committed killing, stealing, sexual misconduct, false speech, embellished speech, divisive speech, harsh speech, or cursing, these evils would be eliminated by the touch of the light; if beings suffered from the pain of unfulfilled desires, they would experience joy by the touch of the light. The light was pure, without any obscuration, wind, clouds, dust, or any foulness, pain, bitterness, unpleasant sounds, or even fear and unpleasant sensations; all evil, falsehood, flattery, and crookedness would be completely eliminated, all evil desires would be abandoned, and all wonderful and supreme joys would gather. At that time, all the assembly became firm, as immovable as the earth, their minds without coming or going, indestructible. Such a great assembly had an unprecedented experience. For what reason have our bodies become so heavy that we cannot support ourselves? At that time, there was an Indra (king of the gods) named Pure Being, sitting not far from the assembly. Then, Pure Being immediately rose from his seat, adjusted his clothes, knelt on his right knee, and with palms joined, faced the Buddha and asked in verse: 'O Muni (sage) who speaks truthfully and sees truthfully, who dwells in truth; who has long dwelt in the practice of Dharma, we wish that you would expound the Dharma. The Buddha is the true cause, able to extinguish the suffering of beings; why here, do you rain down various kinds of nectar? The assembly is joyful, their hearts filled with faith and peace; please reveal all doubts, and let us dwell in the Mahayana (Great Vehicle). Our bodies are as immovable as the earth, as are all Devas (gods) and humans.'

；　皆見如是相，　　大眾悉有疑。　兩手各皆出，　　摩尼寶光明；　一切諸衣鬘，　　雜飾嚴身具。　十方之福田，　　離一切過惡；　眾苦得休息，　　皆因於救世。　一切諸天人，　　無能說因緣；　是誰神通力，　　而來至此處？　為佛諸菩薩，　　梵魔帝釋等？　唯愿救世說，　　神通之因緣。」

爾時，世尊告凈有帝釋言：「如是，如是！汝今諦聽！吾當說之。是地藏菩薩摩訶薩，于無量阿僧祇劫，為五濁惡世成熟眾生故而來至此；與八十頻婆那由他百千億等大菩薩俱，悉為禮拜、供養、恭敬故，欲見大眾集會故，欲聽大眾起隨喜故。

「是地藏菩薩作沙門像，現神通力之所變化，有如是等大莊嚴事，亦是如來不可思議無量功德；亦名聲聞、辟支佛正法伏藏；亦名解脫智寶之大寶渚；亦名菩薩救世之法；亦名涅槃導師商主。猶若如意寶珠所求滿足；亦如寶渚一切商人所趣；亦如大地能生善根；亦是涅槃大法神器；亦是功德清凈之瓶；亦是日月照明行處；亦是黑闇幽冥大炬。如月清涼除煩惱熱，如無足者得如意乘，如亂心者得甘露味，如羸老者遇其機杖，是大福田之根本也。舍心無礙如彼浚流，救苦不難如赴親友，除結使炎之大云蓋，如凈水珠能除穢濁，若趣險道回示正

【現代漢語翻譯】現代漢語譯本：大家都看到這樣的景象，心中都充滿了疑惑。（他們）兩手都伸出來，發出摩尼寶（如意寶珠）的光芒；身上佩戴著各種衣物、花鬘和裝飾品。（他們）是十方眾生的福田，遠離一切過錯和罪惡；眾生的痛苦得以止息，都是因為救世主（的到來）。一切諸天和人，都無法說出（這景象的）因由；是誰的神通之力，讓他們來到這裡？是佛陀、諸菩薩，還是梵天、魔王、帝釋等？唯愿救世主能說出，這神通的因緣。」

這時，世尊告訴凈有帝釋（天主）說：『是這樣的，是這樣的！你現在仔細聽！我將為你解說。這位是地藏菩薩摩訶薩（大菩薩），在無量阿僧祇劫（極長的時間）中，爲了在五濁惡世（充滿痛苦和煩惱的世界）成熟眾生而來到這裡；他與八十頻婆那由他（極大的數字）百千億等大菩薩一同前來，都是爲了禮拜、供養、恭敬（諸佛），爲了讓大眾見到（他們），爲了聽聞大眾生起隨喜之心。

『這位地藏菩薩化現為沙門（出家人）的形象，展現神通之力所變化，有如此盛大的莊嚴景象，這也是如來（佛陀）不可思議的無量功德；他也被稱為聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）正法的伏藏（隱藏的寶藏）；也被稱為解脫智慧寶藏的大寶洲；也被稱為菩薩救世的法；也被稱為涅槃（解脫）導師的商主（領路人）。他就像如意寶珠一樣能滿足一切所求；也像寶洲一樣是所有商人所向往的地方；也像大地一樣能生長善根；也是涅槃大法的神器；也是功德清凈的寶瓶；也是日月照耀的所在；也是黑暗幽冥中的巨大火炬。他像月亮一樣清涼，能消除煩惱的熱惱，像沒有腳的人得到如意的乘具，像心緒混亂的人得到甘露的滋味，像衰弱年老的人遇到枴杖，是巨大福田的根本。他的舍心無礙，像奔流的河水一樣，救助苦難毫不猶豫，像對待親友一樣，他像能消除煩惱火焰的大云蓋，像清凈的水珠能去除污穢，如果有人走向危險的道路，他會指引正道。

【English Translation】 English version: All saw such appearances, and the assembly was filled with doubt. Both hands each extended, emitting the light of Mani jewels (wish-fulfilling gems); All kinds of garments, garlands, and ornaments adorned their bodies. They are the fields of merit for the ten directions, free from all faults and evils; The sufferings of beings are relieved, all because of the savior (coming). All the gods and humans are unable to explain the cause of this; Whose power of spiritual abilities has brought them here? Are they Buddhas, Bodhisattvas, or Brahma, Mara, Indra, etc.? We beseech the savior to explain the cause of these spiritual powers.」

At that time, the World Honored One said to Pure-Having Indra (Lord of Gods): 『It is so, it is so! Now listen carefully! I will explain it to you. This is the Bodhisattva Mahasattva Ksitigarbha (Great Bodhisattva), who has come here in immeasurable asamkhya kalpas (extremely long periods of time), to mature sentient beings in the five turbid evil ages (world full of suffering and afflictions); he has come with eighty pimbara nayutas (extremely large numbers) of hundreds of thousands of billions of great Bodhisattvas, all to pay homage, make offerings, and show respect (to the Buddhas), to let the assembly see (them), and to hear the assembly give rise to joy and approval.

『This Bodhisattva Ksitigarbha has manifested as a Shramana (monk), displaying the transformations of spiritual powers, with such magnificent and solemn appearances, which are also the inconceivable and immeasurable merits of the Tathagata (Buddha); he is also known as the hidden treasure of the Dharma of Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken on their own); he is also known as the great treasure island of the treasure of liberation wisdom; he is also known as the Dharma of Bodhisattvas saving the world; he is also known as the merchant leader of the guide to Nirvana (liberation). He is like a wish-fulfilling jewel that can satisfy all desires; he is also like a treasure island that all merchants aspire to; he is also like the earth that can grow good roots; he is also the divine instrument of the great Dharma of Nirvana; he is also the pure vase of merit; he is also the place illuminated by the sun and moon; he is also a great torch in the darkness and gloom. He is as cool as the moon, removing the heat of afflictions, like a person without feet obtaining a wish-fulfilling vehicle, like a person with a confused mind obtaining the taste of nectar, like a weak and old person encountering a walking stick, he is the root of a great field of merit. His mind of giving is unobstructed, like a flowing river, his help to those in suffering is without hesitation, like treating close friends, he is like a great cloud cover that can eliminate the flames of afflictions, like a pure water bead that can remove impurities, if someone is heading towards a dangerous path, he will point out the right way.'

路，是疲極者安隱床座，是四使流生死橋樑，亦度彼岸無上大船；是三善根勝妙果報，是諸施者最上大乘。持戒不動如須彌山，精進難壞猶如金剛，忍辱堅固亦如大地，總持正法心無二相，禪定莊嚴如妙華鬘，智慧深廣猶如大海，心無所依猶如虛空，方便無染如眾華聚。處於外道如師子王，遠離煩惱如犀一角，滅諸結使如洗塵垢，能除臭穢如疾飄風。將護有疾如彼良醫，消除眾病如妙藥王，斷諸煩惱結如持利劍，為怖畏者作大親友，防諸怨敵如堅城塹，能除其渴如清凈水，濟諸饑乏猶如甘果，亦是裸者最勝衣服，與盛熱者為密雲蓋。具足如是善根果報，清凈第一堅固不壞，微妙色處能生愛樂，于大會處而生慚愧，除諸結使禪定行處，乘四正勤、四攝駃流，忍辱大地亦如須彌，總持深廣如彼大海，神足無礙自在虛空，降伏諸魔一切結習，修行正道無量禪定，亦為一切種智之渚，能轉無作清凈法輪。

「地藏菩薩摩訶薩，為欲來故先現此瑞，亦為供養、恭敬我故來至於此。」

佛復讚歎地藏菩薩言：「汝從南方來，八十頻婆百千那由他菩薩以神通力俱來至此，悉作聲聞像在如來前，頂禮佛足右繞三匝，即為合掌而說偈言：

「兩足最勝大導師，　　恒修于慈發善心；　能生忍辱如大地，　　解脫眾生除瞋

【現代漢語翻譯】現代漢語譯本道路，是疲憊至極的人安穩的床座，是四種煩惱（四使）流轉生死的橋樑，也是渡過彼岸的無上大船；是三種善根（三善根）殊勝美好的果報，是所有佈施者最上乘的修行。持戒堅定不動如須彌山（Mount Sumeru），精進難以摧毀猶如金剛，忍辱堅固也像大地，總持正法心中沒有二相，禪定莊嚴如同美妙的花鬘，智慧深廣猶如大海，心無所依猶如虛空，方便法門清凈無染如同眾花聚集。處於外道之中如同獅子王，遠離煩惱如同犀牛的獨角，滅除各種煩惱束縛如同洗去塵垢，能夠去除污穢如同疾風。關愛照顧有病的人如同良醫，消除各種疾病如同妙藥之王，斷除各種煩惱束縛如同手持利劍，為恐懼的人們作大親友，防禦各種怨敵如同堅固的城墻，能夠解除乾渴如同清凈的水，救濟飢餓的人們如同甘甜的果實，也是裸體者最殊勝的衣服，為炎熱的人們提供密雲的遮蓋。具備如此善根果報，清凈第一堅固不壞，微妙的色相能使人生起愛樂，在眾人集會之處能生慚愧之心，去除各種煩惱束縛，是禪定修行的場所，乘著四正勤、四攝法快速前進，忍辱如同大地也像須彌山，總持深廣如同大海，神足通達無礙自在虛空，降伏各種魔障和一切煩惱習氣，修行正道無量禪定，也是一切種智的歸宿，能夠轉動無為清凈的法輪。『地藏菩薩摩訶薩（Ksitigarbha Bodhisattva Mahasattva），爲了來到這裡，先顯現這樣的瑞相，也是爲了供養、恭敬我而來到這裡。』佛陀又讚歎地藏菩薩說：『你從南方來，八十頻婆（vimsati）百千那由他（nayuta）菩薩以神通力一同來到這裡，都化現為聲聞的形象在如來面前，頂禮佛足右繞三匝，然後合掌說偈：』『兩足最尊勝的大導師，恒常修習慈悲心，發起善心；能生忍辱如同大地，解脫眾生，去除嗔恨。』

【English Translation】 English version The path is a peaceful bed for the extremely weary, a bridge of birth and death for the four defilements (four asravas), and also a supreme great ship for crossing to the other shore; it is the excellent and wonderful fruition of the three roots of goodness (three kusala-mulas), and the supreme vehicle for all givers. Maintaining precepts is as unmoving as Mount Sumeru, diligence is as indestructible as diamond, patience is as firm as the earth, upholding the Dharma with a mind free from duality, meditative concentration is as adorned as a beautiful garland, wisdom is as deep and vast as the ocean, the mind is without reliance like empty space, and skillful means are as pure and undefiled as a gathering of flowers. Being among non-Buddhists is like a lion king, being free from afflictions is like a rhinoceros's horn, extinguishing all fetters is like washing away dust, and being able to remove foulness is like a swift wind. Caring for the sick is like a good physician, eliminating all diseases is like a king of miraculous medicines, cutting off all fetters of affliction is like wielding a sharp sword, being a great friend to those who are fearful, defending against all enemies is like a strong fortress, being able to quench thirst is like pure water, providing for the hungry is like sweet fruit, and also being the most excellent clothing for the naked, and providing a dense cloud cover for those who are hot. Possessing such roots of goodness and their fruition, being pure, foremost, firm, and indestructible, the subtle forms can give rise to love and joy, and in gatherings of people, one can generate a sense of shame, removing all fetters of affliction, being a place for the practice of meditative concentration, riding on the four right exertions and the four means of attraction, patience is like the earth and also like Mount Sumeru, upholding is as deep and vast as the ocean, spiritual powers are unobstructed and free in empty space, subduing all demons and all habitual afflictions, practicing the right path of immeasurable meditative concentration, and also being the destination of all-knowing wisdom, able to turn the wheel of the non-active pure Dharma. 『Ksitigarbha Bodhisattva Mahasattva, in order to come here, first manifested this auspicious sign, and also came here to make offerings and pay respect to me.』 The Buddha further praised Ksitigarbha Bodhisattva, saying: 『You came from the south, and eighty vimsati (a unit of large number) hundred thousand nayuta (a unit of large number) Bodhisattvas came here together with their spiritual powers, all transforming into the appearance of Sravakas in front of the Tathagata, bowing at the Buddha's feet and circumambulating three times, and then joining their palms and speaking this verse:』『The most supreme great guide with two feet, constantly cultivates compassion and generates good intentions; able to generate patience like the earth, liberating sentient beings and removing anger.』

恚。　具足最大諸相好，　　而能嚴飾一切界；　能滿一切諸福田，　　常修實語及大慈。　能悉斷除諸愛網，　　皆能如實善安住；　舍余清凈諸佛國，　　其中眾生具善根。　本願欲度濁惡世，　　成熟一切諸眾生；　能生堅固勤精進，　　超過無量諸苦行。　常修難行恐怖處，　　超過無量諸苦行；　佈施、持戒、忍、精進，　　修習禪定與智慧。　無數諸佛菩薩等，　　聲聞大眾皆供養；　充給飢渴病湯藥，　　救度一切諸繫縛。　我從本來捨身命，　　為利眾生無貪惜；　常為法故而捨身，　　皮骨血肉施眾生。　己所得樂皆悉舍，　　有大慈悲為一切；　于諸眾生煩惱網，　　修行寂滅悉超度。　關閉一切六情根，　　常能遠離於諸欲；　修苦、無常、空、無我，　　亦善觀察於世諦。　諸苦所因愛慾本，　　悉能幹竭諸煩惱；　以是義故攝六根，　　能善斷除一切愛。　能修無量大悲門，　　普給一切諸群生；　我要不捨本誓願，　　而亦不住勝菩提。　一切眾生如如相，　　亦見群盲受苦切；　如是思惟為眾生，　　便能勤修大精進。　發起精進、施、戒、忍，　　修諸禪定及智慧；　猶如其母唯一子，　　而以慈心育養之。　汝于眾生亦如是

【現代漢語翻譯】現代漢語譯本嗔恚。具足最殊勝的各種相好，能夠莊嚴裝飾一切世界；能夠滿足一切的福田，常常修習真實語和大慈悲。能夠完全斷除各種愛慾的羅網，都能如實地安住；捨棄其餘清凈的諸佛國土，其中的眾生都具有善根。本來的願望是想度化污濁的惡世，成熟一切眾生；能夠生起堅固的勤奮精進，超越無量無數的苦行。常常在難以修行和恐怖的地方修行，超越無量無數的苦行；佈施、持戒、忍辱、精進，修習禪定和智慧。無數的諸佛菩薩等，以及聲聞大眾都供養；供給飢渴和疾病的湯藥，救度一切被束縛的眾生。我從本來就捨棄身命，爲了利益眾生沒有貪戀和吝惜；常常爲了佛法而捨棄身體，將皮骨血肉佈施給眾生。自己所得到的快樂都全部捨棄，以大慈悲對待一切眾生；對於眾生的煩惱羅網，修行寂滅之道，全部超度。關閉一切六根，常常能夠遠離各種慾望；修習苦、無常、空、無我，也善於觀察世俗的真理。各種痛苦的根源是愛慾，能夠完全斷絕各種煩惱；因為這個道理，攝持六根，能夠善於斷除一切愛慾。能夠修習無量的大悲法門，普遍給予一切眾生；我決不捨棄本來的誓願，也不執著于殊勝的菩提。一切眾生都具有如如的本性，也看到眾生像盲人一樣遭受痛苦；這樣思惟爲了眾生，就能勤奮修習大精進。發起精進、佈施、持戒、忍辱，修習各種禪定和智慧；就像母親對待自己唯一的孩子一樣，用慈愛的心來養育他。你對待眾生也應該像這樣。

【English Translation】 English version Anger. Possessing the most excellent marks and characteristics, able to adorn all realms; Able to fulfill all fields of merit, constantly cultivating truthful speech and great compassion. Able to completely sever all nets of desire, all able to dwell in truth; Relinquishing other pure Buddha lands, where beings possess good roots. The original vow is to liberate the turbid and evil world, maturing all beings; Able to generate steadfast diligence and vigor, surpassing immeasurable ascetic practices. Constantly practicing in difficult and terrifying places, surpassing immeasurable ascetic practices; Practicing generosity, morality, patience, diligence, cultivating meditation and wisdom. Countless Buddhas and Bodhisattvas, along with the assembly of Shravakas, are all offered to; Providing for hunger, thirst, and medicine for illness, liberating all beings from bondage. From the beginning, I have given up my life, without greed or stinginess for the benefit of beings; Constantly giving up my body for the sake of the Dharma, offering skin, bones, flesh, and blood to beings. All the happiness I have attained is relinquished, with great compassion for all beings; For the net of afflictions of beings, practicing the path of extinction, completely liberating them. Closing all six sense faculties, constantly able to stay away from all desires; Practicing suffering, impermanence, emptiness, and no-self, also skillfully observing worldly truths. The root cause of all suffering is desire, able to completely dry up all afflictions; Because of this principle, controlling the six senses, able to skillfully sever all desires. Able to cultivate immeasurable gates of great compassion, universally giving to all beings; I will never abandon my original vow, nor will I cling to the supreme Bodhi. All beings have the nature of Suchness, also seeing beings suffering like the blind; Thinking in this way for the sake of beings, one can diligently cultivate great vigor. Generating vigor, generosity, morality, patience, cultivating various meditations and wisdom; Just like a mother treats her only child, nurturing him with a loving heart. You should treat all beings in the same way.

，　　常能賑給於一切；　是故汝速得菩提，　　度脫一切無量眾。　汝本修習菩提時，　　誓願不捨一眾生；　無不使住施、戒、忍，　　精進、禪定、修智慧。　常能于彼末世中，　　求于無上勝菩提；　是故救世于末劫，　　速得無上最勝道。　調伏惡魔、夜叉等，　　諸惡龍、神及與人；　猶如金剛斷諸結，　　悉能安住諸聖道。　為無量眾而授記，　　當成菩提無上道；　功德最勝明智者，　　是真福田之大將。　于無量界為救世，　　普覆一切諸群生；　於十方界作福田，　　名聲遠聞遍一切。　是故一切諸菩薩，　　皆悉能捨於己事；　是汝神足而來集，　　俱詣世尊大牟尼。」「愿令如來時演說，　　若得聞者皆歡喜；　既聞法已勤精進，　　常得修學菩提道。」「皆由於汝大將力，　　當得疾近於菩提；　未曾聞見今大集，　　是故汝等俱來會。　有十三億諸夜叉，　　甚為殘害食血肉；　疾舍諸惡到於此，　　安住最勝無上道。　有得忍辱陀羅尼，　　有得最妙諸禪定；　有已獲證諸漏盡，　　無著羅漢人中尊。　有能善修四無量，　　有能住於四攝法；　有得最勝四辯才，　　復有得修諸法忍。　有得三昧首楞嚴，　　有得虛空智慧眼；

【現代漢語翻譯】現代漢語譯本常常能夠賑濟一切眾生；因此你迅速證得菩提（覺悟），度脫一切無量眾生。你最初修習菩提道時，曾發誓愿不捨棄一個眾生；沒有不讓他們安住于佈施、持戒、忍辱、精進、禪定、修習智慧的。常常能夠在末法時代中，尋求無上殊勝的菩提；因此在末劫救度世間，迅速證得無上最殊勝的道。調伏惡魔、夜叉（一種鬼神）等，各種惡龍、神以及人類；猶如金剛摧斷一切煩惱結縛，完全能夠安住于各種聖道。為無量眾生授記，將來成就菩提無上道；功德最殊勝、明智的人，是真正的福田大將。在無量世界中救度世間，普遍覆蓋一切眾生；在十方世界作為福田，名聲遠播遍及一切。因此一切菩薩，都能夠捨棄自己的事情；是你的神足通力而來集會，一同來到世尊大牟尼（釋迦牟尼佛）這裡。『愿如來（佛）適時演說佛法，如果有人聽聞都能歡喜；聽聞佛法後勤奮精進，常常能夠修學菩提之道。』『都由於您大將的力量，應當能夠迅速接近菩提；從未聽聞見過今天這樣的大集會，因此你們都來這裡聚會。有十三億夜叉，非常殘暴，以血肉為食；迅速捨棄各種惡行來到這裡，安住于最殊勝的無上道。有的得到忍辱陀羅尼（總持法門），有的得到最微妙的各種禪定；有的已經獲得證悟，諸漏已盡，是無著羅漢（斷盡煩惱的聖者）中的尊者。有的能夠善修四無量心（慈、悲、喜、舍），有的能夠安住於四攝法（佈施、愛語、利行、同事）；有的得到最殊勝的四辯才（法、義、辭、樂說），還有的得到修習諸法忍。有的得到三昧首楞嚴（一種禪定），有的得到虛空智慧眼；

【English Translation】 English version Always able to provide relief to all; Therefore, you will quickly attain Bodhi (enlightenment), liberating all immeasurable beings. When you first cultivated Bodhi, you vowed not to abandon a single being; Ensuring that all dwell in giving, morality, patience, diligence, meditation, and the cultivation of wisdom. Always able to seek the unsurpassed, supreme Bodhi in the Dharma-ending age; Therefore, saving the world in the final kalpa, you will quickly attain the unsurpassed, most supreme path. Subduing demons, Yakshas (a type of spirit), and other evil dragons, gods, and humans; Like a diamond, cutting through all bonds, you are fully able to abide in all the holy paths. Bestowing predictions upon immeasurable beings, that they will achieve the unsurpassed path of Bodhi; The most virtuous and wise one is the true great general of the field of merit. Saving the world in immeasurable realms, universally covering all living beings; Serving as a field of merit in the ten directions, your fame will spread far and wide. Therefore, all Bodhisattvas are able to forsake their own affairs; It is by your miraculous powers that they have gathered here, all coming to the World Honored One, the Great Sage Muni (Shakyamuni Buddha). 'May the Tathagata (Buddha) speak the Dharma at the right time, so that all who hear it may rejoice; Having heard the Dharma, may they diligently cultivate and always learn the path of Bodhi.' 'All due to your great general's power, they should be able to quickly approach Bodhi; Having never heard or seen such a great gathering before, therefore you have all come to this assembly. There are thirteen billion Yakshas, who are extremely cruel and feed on blood and flesh; Quickly abandoning all evil deeds, they have come here to abide in the most supreme, unsurpassed path. Some have attained the Patience Dharani (a method of retention), some have attained the most subtle forms of meditation; Some have already attained enlightenment, with all outflows exhausted, they are the honored ones among the Arhats (saints who have extinguished all defilements). Some are able to cultivate the Four Immeasurables (loving-kindness, compassion, joy, equanimity), some are able to abide in the Four Means of Attraction (giving, kind speech, beneficial action, cooperation); Some have attained the most supreme Four Eloquences (Dharma, meaning, language, and eloquence), and some have attained the patience of all Dharmas. Some have attained the Samadhi Shurangama (a type of meditation), some have attained the wisdom eye of emptiness;

有得無生諸法忍，　　皆因世尊所說法。　悉制一切諸異學，　　九十六種外道等；　摧伏一切魔怨已，　　皆是救世大將力。」「關閉地獄、鬼、畜生，　　利益一切天人眾；　是故真實諸眾生，　　而皆來集佛神力。　饑饉、疾疫、刀兵劫，　　悉於今日而消滅；　若有盲冥失正道，　　此諸眾生令解脫。　無量煩惱狂亂者，　　皆悉安置寂滅道；　合衆悉能捨己業，　　為禮如來故至此。　無量世界億佛土，　　皆是救世之所住；　名聞十方稱無量，　　我等聞已故至此。　一切種智功德海，　　得聞如是真實相；　度脫一切諸眾生，　　我今歡喜故敬禮。　令我增長無量德，　　是故稽首今頂禮；　而於百千萬億劫，　　常勤修習種種施。　我今當學發弘誓，　　我今來此佛神足；　我當修學處濁世，　　能到第一勝菩提。」

爾時，地藏菩薩摩訶薩，以若干種天華、香華、瓔珞而散佛上，所散之華變成寶蓋。是時，地藏菩薩在佛前坐聽受經法。諸來會眾，見地藏菩薩生希有想，以種種香華、瓔珞、繒蓋、幢幡及諸衣服，以散地藏菩薩上作如是言：「我等快得善利，佛神力故得見如是諸大丈夫禮敬問訊。」

爾時，復有渴仰菩薩摩訶薩，從座而起整其衣服，

【現代漢語翻譯】現代漢語譯本『獲得無生法忍（對諸法不生不滅的領悟），都是因為世尊所說的法。『完全制伏了一切不同的學說，包括九十六種外道等；『摧毀了一切魔的怨恨之後，這都是救世大將的力量。』『關閉了地獄、餓鬼、畜生道，利益了一切天人和人眾；『因此，真實的眾生，都來集會於佛的神力。『饑荒、瘟疫、戰爭的災難，都在今天消滅；『如果有盲目迷失正道的，讓這些眾生得到解脫。『對於無量煩惱而狂亂的人，都安置在寂滅之道；『所有聚集的人都能捨棄自己的業力，爲了禮敬如來而來到這裡。『無量世界的億萬佛土，都是救世主所居住的地方；『名聲傳遍十方，稱讚無量，我們聽聞后才來到這裡。『一切種智（佛陀的智慧）的功德海，得以聽聞如此真實的相；『度脫一切眾生，我今天歡喜地敬禮。『使我增長無量的功德，因此稽首頂禮；『在百千萬億劫中，常常勤奮修習各種佈施。『我今天應當學習發大誓願，我今天來到佛的神足之處；『我應當修學在濁世中，能夠到達第一殊勝的菩提（覺悟）。』當時，地藏菩薩摩訶薩（大菩薩），用各種天花、香花、瓔珞散在佛的身上，所散的花變成了寶蓋。這時，地藏菩薩在佛前坐著聽受經法。前來集會的大眾，見到地藏菩薩生起稀有的想法，用各種香花、瓔珞、繒蓋、幢幡以及各種衣服，散在地藏菩薩身上，這樣說道：『我們很快得到善利，因為佛的神力，得以見到如此的大丈夫禮敬問訊。』當時，又有一位渴仰菩薩摩訶薩（渴望佛法的菩薩），從座位上站起來整理衣服，

【English Translation】 English version 'Obtaining the forbearance of non-arising dharmas (understanding that all phenomena neither arise nor cease), is all due to the Dharma spoken by the World Honored One.' 'Completely subduing all different schools of thought, including the ninety-six kinds of heretics, etc.;' 'After destroying all the hatred of demons, this is all the power of the great general who saves the world.' 'Closing the paths of hell, hungry ghosts, and animals, benefiting all gods, humans, and beings;' 'Therefore, the true sentient beings all gather due to the Buddha's divine power.' 'The calamities of famine, plague, and war are all eliminated today;' 'If there are those who are blindly lost on the wrong path, let these beings be liberated.' 'For those who are disturbed and confused by immeasurable afflictions, all are placed on the path of tranquility;' 'All who have gathered can abandon their own karma, and come here to pay homage to the Tathagata (Buddha).' 'The countless Buddha lands in countless worlds are all where the savior of the world resides;' 'The name is spread in all ten directions, praised immeasurably, and we have come here after hearing of it.' 'The ocean of merit of all-knowing wisdom (Buddha's wisdom), allows us to hear such true aspects;' 'Liberating all sentient beings, I joyfully pay homage today.' 'Enabling me to increase immeasurable merit, therefore I bow my head in reverence;' 'For hundreds of millions of kalpas (eons), I will always diligently practice various forms of giving.' 'Today, I should learn to make great vows, today I come to the Buddha's divine feet;' 'I should practice in the turbid world, and be able to reach the first and supreme Bodhi (enlightenment).' At that time, Ksitigarbha Bodhisattva Mahasattva (great Bodhisattva), scattered various heavenly flowers, fragrant flowers, and necklaces on the Buddha, and the scattered flowers transformed into jeweled canopies. At this time, Ksitigarbha Bodhisattva sat before the Buddha listening to the Dharma. The assembly that had come, seeing Ksitigarbha Bodhisattva, had a rare thought, and scattered various fragrant flowers, necklaces, silken canopies, banners, and various clothes on Ksitigarbha Bodhisattva, saying: 'We have quickly obtained good benefits, because of the Buddha's divine power, we are able to see such great beings paying homage and inquiring.' At that time, there was also a Bodhisattva Mahasattva (a Bodhisattva who yearns for the Dharma), who rose from his seat and adjusted his clothes,

右膝著地合掌向佛，白佛言：「世尊！此善男子，從何佛國而來至此？修何善根能作如是種種讚歎說佛功德？我從昔來未曾聞見。」

爾時，世尊告渴仰菩薩：「止，止！大士！不須是問。一切大眾及諸天人，除佛如來無有能知此善男子功德數量。如來今日必當顯說，但諸天人愚闇自蔽。是族姓子，成就不可思議功德首楞嚴三昧，入如來行處得無量法忍，于諸佛法而得自在，入深法忍已度一切智海。此善男子，遊戲以師子光三昧，登一切智山須彌之頂，摧伏異學成熟眾生，在所佛國悉皆止住。

「隨諸佛國入智三昧，以是三昧力故，令一切國土眾生見諸菩薩。

「隨諸佛國入智樂三昧，于彼國土所有供養隨供養佛。

「隨諸佛國入清凈樂三昧，入是三昧悉見諸欲一切過患，而於心相清凈無染。

「隨諸佛土入慚愧三昧，而於彼國令諸眾生悉得慚愧，遠離諸惡無有愚闇。

「隨諸佛國入水澋三昧，亦能令彼一切眾生悉入是定；令諸眾生得宿命智，能知先世死此生彼，善於禪定。

「隨諸國土入無憂明三昧，亦能令彼一切眾生悉離憂愁。

「于諸佛國入神通三昧，亦能令彼一切眾生，皆入神通三昧。

「隨佛國土入智明三昧，亦能令彼一切眾生悉離愚癡，便見十

【現代漢語翻譯】現代漢語譯本右膝跪地，合掌向佛，稟告佛陀說：『世尊！這位善男子是從哪個佛國來到這裡的？他修習了什麼善根，能夠如此這般地讚歎佛的功德？我從過去到現在，從未聽聞見過。』當時，世尊告訴渴仰菩薩：『停止，停止！大士！不必問這個問題。一切大眾以及諸天人，除了佛如來，沒有人能夠知道這位善男子的功德有多少。如來今天必定會顯說，只是諸天人愚昧昏暗，自己遮蔽了智慧。這位善男子，成就了不可思議功德的首楞嚴三昧（一種禪定），進入如來的境界，獲得無量的法忍（對佛法的理解和接受），對於諸佛的教法能夠自在運用，進入深妙的法忍，已經度過了智慧的海洋。這位善男子，以獅子光三昧（一種禪定）自在遊戲，登上一切智慧之山須彌山的頂峰，摧伏外道邪說，成熟眾生，在所到的佛國都安住。』『隨著諸佛國土進入智慧三昧（一種禪定），憑藉這種三昧的力量，讓一切國土的眾生都能見到諸位菩薩。』『隨著諸佛國土進入智慧喜樂三昧（一種禪定），在那個國土，所有供養都隨著供養佛陀。』『隨著諸佛國土進入清凈喜樂三昧（一種禪定），進入這種三昧，就能看到一切慾望的過患，而內心清凈沒有污染。』『隨著諸佛國土進入慚愧三昧（一種禪定），在那個國土，讓所有眾生都生起慚愧心，遠離各種惡行，沒有愚昧昏暗。』『隨著諸佛國土進入水澋三昧（一種禪定），也能讓那個國土的一切眾生都進入這種禪定；讓眾生獲得宿命智（知道前世的能力），能夠知道前世死後生到哪裡，善於禪定。』『隨著諸佛國土進入無憂明三昧（一種禪定），也能讓那個國土的一切眾生都遠離憂愁。』『在諸佛國土進入神通三昧（一種禪定），也能讓那個國土的一切眾生，都進入神通三昧。』『隨著佛的國土進入智明三昧（一種禪定），也能讓那個國土的一切眾生都遠離愚癡，就能見到十方世界。』

【English Translation】 English version Kneeling on his right knee, with palms together towards the Buddha, he said to the Buddha: 'World Honored One! From which Buddha-land has this good man come here? What good roots has he cultivated to be able to praise the Buddha's merits in such various ways? I have never heard or seen this before.' At that time, the World Honored One told the Thirsting-for-Teaching Bodhisattva: 'Stop, stop! Great being! There is no need to ask this question. Among all the assembly and the gods and humans, except for the Buddha Tathagata, no one can know the extent of this good man's merits. The Tathagata will surely reveal it today, but the gods and humans are foolish and ignorant, obscuring themselves. This son of a good family has achieved the inconceivable merits of the Shurangama Samadhi (a type of meditation), entered the realm of the Tathagata, obtained immeasurable Dharma-patience (understanding and acceptance of the Buddha's teachings), is free in the use of all the Buddha's teachings, has entered deep Dharma-patience, and has already crossed the ocean of wisdom. This good man, playfully uses the Lion's Light Samadhi (a type of meditation), ascends to the summit of Mount Sumeru, the mountain of all wisdom, subdues heretical teachings, matures sentient beings, and abides in all the Buddha-lands he visits.' 'Following the Buddha-lands, he enters the Wisdom Samadhi (a type of meditation), and by the power of this samadhi, he enables all sentient beings in all lands to see the Bodhisattvas.' 'Following the Buddha-lands, he enters the Joy of Wisdom Samadhi (a type of meditation), and in that land, all offerings follow the offerings to the Buddha.' 'Following the Buddha-lands, he enters the Pure Joy Samadhi (a type of meditation), and entering this samadhi, he sees all the faults of desires, and his mind is pure and undefiled.' 'Following the Buddha-lands, he enters the Shame and Remorse Samadhi (a type of meditation), and in that land, he causes all sentient beings to have shame and remorse, to stay away from all evil deeds, and to be free from ignorance and darkness.' 'Following the Buddha-lands, he enters the Water Reflection Samadhi (a type of meditation), and he can also cause all sentient beings in that land to enter this samadhi; he enables sentient beings to obtain the knowledge of past lives (the ability to know past lives), to know where they were born after death in previous lives, and to be skilled in meditation.' 'Following the Buddha-lands, he enters the Worry-Free Light Samadhi (a type of meditation), and he can also cause all sentient beings in that land to be free from worry.' 'In the Buddha-lands, he enters the Supernatural Power Samadhi (a type of meditation), and he can also cause all sentient beings in that land to enter the Supernatural Power Samadhi.' 'Following the Buddha-lands, he enters the Light of Wisdom Samadhi (a type of meditation), and he can also cause all sentient beings in that land to be free from ignorance, and they will see the ten directions.'

方一切佛國。

「隨諸佛國入佛炬三昧，亦能令彼一切眾生皆歸三昧。

「隨諸佛國入金剛光三昧，入是三昧已，亦能令彼一切諸佛國土，鐵圍大鐵圍，乃至須彌山王，一切溪澗溝壑，皆悉不現地平如掌；能令一切諸惡毒蛇，及以蠱道皆悉消滅。

「隨諸佛國入智力降伏三昧，亦能令彼魔及魔眷屬，皆悉驚怖歸依三寶。

「隨諸佛國入電光三昧，亦能令彼一切眾生，離後世怖得法安慰。

「隨諸佛國入味樂三昧，亦能令彼一切眾生，隨其所念飲食悉得充足。

「隨諸佛國入精氣悅樂三昧，亦能令彼一切眾生，得堅牢身離諸病苦。

「隨諸佛國入樂具三昧，亦能令彼一切眾生，悉得床敷、臥具、衣服、瓔珞無所乏少，病瘦醫藥，身皆端正。

「隨諸佛國入無諍智三昧，亦能令彼一切眾生，身皆長壯端嚴殊大，遠離一切怨憎繫縛皆得受樂；皆好佈施、持戒、忍辱、精進、禪定心無散亂，具足智慧深入法門。

「隨諸佛國入無憂怖三昧，而能于彼一切眾生，皆得歡樂心離憂怖。

「隨諸佛國入光樂三昧，于彼佛國一切眾生，得無礙智離於事務。

「隨諸佛國入善住金剛三昧，亦能令彼一切眾生，得諸根具足悉不缺壞。

「隨諸佛國入觀幢三昧，

【現代漢語翻譯】現代漢語譯本遍及一切佛國。『隨順各個佛國進入佛炬三昧（一種禪定狀態，能發出智慧之光），也能使彼等一切眾生都歸於三昧。』『隨順各個佛國進入金剛光三昧（一種堅固不壞的禪定狀態，能發出金剛般的光芒），進入此三昧后，也能使彼等一切佛國土，鐵圍山（圍繞世界的山）和大鐵圍山，乃至須彌山王（世界的中心山），一切溪澗溝壑，都消失不見，地面平坦如手掌；能使一切惡毒的蛇，以及蠱毒之術都消滅。』『隨順各個佛國進入智力降伏三昧（一種以智慧降伏煩惱的禪定狀態），也能使彼等魔及其魔眷屬，都驚恐害怕，歸依三寶（佛、法、僧）。』『隨順各個佛國進入電光三昧（一種如閃電般迅速的禪定狀態），也能使彼等一切眾生，脫離後世的恐懼，得到佛法的安慰。』『隨順各個佛國進入味樂三昧（一種能帶來味覺快樂的禪定狀態），也能使彼等一切眾生，隨其所想的飲食都能得到滿足。』『隨順各個佛國進入精氣悅樂三昧（一種能帶來精氣神愉悅的禪定狀態），也能使彼等一切眾生，得到堅固的身體，脫離各種病痛。』『隨順各個佛國進入樂具三昧（一種能帶來各種享樂器具的禪定狀態），也能使彼等一切眾生，都得到床鋪、臥具、衣服、瓔珞，沒有任何缺乏，病弱者得到醫藥，身體都變得端正。』『隨順各個佛國進入無諍智三昧（一種無諍的智慧禪定狀態），也能使彼等一切眾生，身體都變得高大強壯，端莊殊勝，遠離一切怨恨和束縛，都能享受快樂；都喜歡佈施、持戒、忍辱、精進、禪定，內心沒有散亂，具足智慧，深入佛法。』『隨順各個佛國進入無憂怖三昧（一種無憂無怖的禪定狀態），從而使彼等一切眾生，都得到歡樂，內心遠離憂愁和恐懼。』『隨順各個佛國進入光樂三昧（一種光明快樂的禪定狀態），在彼等佛國的一切眾生，得到無礙的智慧，脫離各種事務的煩惱。』『隨順各個佛國進入善住金剛三昧（一種安住于金剛般堅固的禪定狀態），也能使彼等一切眾生，得到諸根具足，沒有殘缺損壞。』『隨順各個佛國進入觀幢三昧（一種觀察佛法如旗幟般高舉的禪定狀態），』

【English Translation】 English version Throughout all Buddha lands. 'Following each Buddha land, entering the Buddha Torch Samadhi (a state of meditation that emits wisdom light), it can also cause all beings there to return to samadhi.' 'Following each Buddha land, entering the Vajra Light Samadhi (a firm and indestructible state of meditation that emits vajra-like light), upon entering this samadhi, it can also cause all Buddha lands there, the Iron Mountain Range (mountains surrounding the world) and the Great Iron Mountain Range, even Mount Sumeru (the central mountain of the world), all streams and ravines, to disappear, the ground becoming as flat as the palm of a hand; it can cause all evil and poisonous snakes, as well as gu poison techniques, to be eliminated.' 'Following each Buddha land, entering the Power of Wisdom Subduing Samadhi (a state of meditation that subdues afflictions with wisdom), it can also cause the demons and their retinues there to be terrified and take refuge in the Three Jewels (Buddha, Dharma, Sangha).' 'Following each Buddha land, entering the Lightning Light Samadhi (a state of meditation as swift as lightning), it can also cause all beings there to be free from the fear of future lives and receive the comfort of the Dharma.' 'Following each Buddha land, entering the Taste of Joy Samadhi (a state of meditation that brings the joy of taste), it can also cause all beings there to have all the food they desire be fulfilled.' 'Following each Buddha land, entering the Essence of Joy Samadhi (a state of meditation that brings joy to the essence of life), it can also cause all beings there to obtain a firm body and be free from all illnesses.' 'Following each Buddha land, entering the Joyful Tools Samadhi (a state of meditation that brings various enjoyable tools), it can also cause all beings there to obtain beds, bedding, clothing, and ornaments, lacking nothing, the sick to receive medicine, and their bodies to become upright and proper.' 'Following each Buddha land, entering the Non-Contention Wisdom Samadhi (a state of meditation of non-contending wisdom), it can also cause all beings there to become tall and strong, dignified and extraordinary, to be free from all hatred and bondage, and to enjoy happiness; they all like to give, uphold precepts, practice patience, diligence, and meditation, their minds without distraction, possessing wisdom, and deeply entering the Dharma.' 'Following each Buddha land, entering the No Worry and Fear Samadhi (a state of meditation without worry or fear), thereby causing all beings there to obtain joy, their minds free from worry and fear.' 'Following each Buddha land, entering the Light of Joy Samadhi (a state of meditation of light and joy), in all the beings of those Buddha lands, they obtain unobstructed wisdom and are free from the troubles of various affairs.' 'Following each Buddha land, entering the Well-Dwelling Vajra Samadhi (a state of meditation that dwells in vajra-like firmness), it can also cause all beings there to have all their faculties complete, without any defects or damage.' 'Following each Buddha land, entering the Banner of Observation Samadhi (a state of meditation that observes the Dharma as a banner held high),'

亦能令彼一切眾生，皆悉厭離棄捨諸惡，護持十善上生天道。

「隨諸佛國深入大慈音聲三昧，亦能令彼一切眾生，各相哀愍皆起慈心，得無畏心，得無惱心、等心，更相悲念。

「隨諸佛國入集福處三昧，亦能令彼一切眾生，得離斗諍、疾病、饑饉、非時風雨，飲食苦、澀、辛、酸等味，皆悉消滅。

「是地藏菩薩，所至佛土入海電三昧，隨所至國，一切皆悉變成寶地，離諸穢惡。衣樹、瓔珞樹、華果樹嚴飾佛界。于晨朝時，入恒河沙世界三昧，為成熟眾生故，從禪定起，令無量無邊諸佛世界，於五濁惡世成就眾生悉空無餘。有佛世界，刀兵起時，此族姓子，以晨朝時入三昧力故，刀兵鉀仗皆悉消滅。

「隨諸佛土有疾疫劫起害諸眾生，亦令病疫自然消除。

「隨諸佛土若有饑饉劫起，令彼饑饉亦盡消滅悉得充滿。

「此族姓子，以是三昧威神力故，能令成熟一切眾生。地藏菩薩，以不思議功德成熟眾生。於過去無量恒河沙諸佛所，久發大悲堅固誓願。皆悉成熟一切眾生，莊嚴勢力猶如雷震，於一食頃而能成熟無量億等那由他人具足善根。

「若有眾生為無量億種種諸苦惱，飢渴切逼，有稱地藏菩薩名者，悉能令彼飲食充足滅諸苦惱，置涅槃道皆得快樂。

「若

【現代漢語翻譯】現代漢語譯本也能使那裡的一切眾生，都厭惡並捨棄各種惡行，守護十善業道，從而升入天道。『隨順諸佛國土，深入大慈音聲三昧（一種禪定），也能使那裡的一切眾生，彼此憐憫，都生起慈悲之心，獲得無畏之心，獲得無惱之心、平等之心，更加互相悲憫關懷。『隨順諸佛國土，進入集福處三昧（一種禪定），也能使那裡的一切眾生，遠離鬥爭、疾病、饑荒、非時風雨，以及飲食的苦、澀、辛、酸等味道，都完全消失。『這位地藏菩薩，所到達的佛土，進入海電三昧（一種禪定），隨他所到的國土，一切都變成寶地，遠離各種污穢和邪惡。衣樹、瓔珞樹、華果樹裝飾著佛的境界。在早晨的時候，進入恒河沙世界三昧（一種禪定），爲了成熟眾生，從禪定中起身，使無量無邊的諸佛世界，在五濁惡世中成就的眾生都空無餘。如果有佛世界發生刀兵戰亂，這位族姓子，以早晨入三昧的力量，使刀兵鎧甲都完全消失。『隨順諸佛國土，如果有疾疫劫難發生，危害眾生，也能使疾病瘟疫自然消除。『隨順諸佛國土，如果有饑荒劫難發生，使那裡的饑荒也完全消失，都得到充足的食物。『這位族姓子，以這種三昧的威神力，能夠使一切眾生得到成熟。地藏菩薩，以不可思議的功德成熟眾生。在過去無量恒河沙數的諸佛那裡，早已發下大悲堅固的誓願。都使一切眾生得到成熟，莊嚴的勢力猶如雷霆震動，在一頓飯的時間裡，就能使無量億等那由他的人具足善根。『如果有眾生為無量億種的各種苦惱，飢渴逼迫，有稱念地藏菩薩名號的，都能使他們飲食充足，消除各種苦惱，安置在涅槃之道，都得到快樂。『如果

【English Translation】 English version Also, he can cause all those sentient beings to abhor and abandon all evils, uphold the ten virtuous paths, and thus ascend to the heavenly realms. 『Following the Buddha lands, deeply entering the Samadhi of the Great Compassionate Voice (a type of meditation), he can also cause all those sentient beings to have mutual compassion, all generate compassionate hearts, obtain fearless hearts, obtain hearts without vexation, equal hearts, and further have mutual pity and concern. 『Following the Buddha lands, entering the Samadhi of the Gathering of Blessings (a type of meditation), he can also cause all those sentient beings to be free from strife, disease, famine, untimely wind and rain, and the tastes of food such as bitter, astringent, spicy, and sour, all of which will completely disappear. 『This Bodhisattva Ksitigarbha, upon reaching a Buddha land, enters the Samadhi of the Ocean Lightning (a type of meditation), and wherever he goes, everything becomes a treasure land, free from all filth and evil. Trees of clothing, trees of necklaces, and trees of flowers and fruits adorn the Buddha realm. In the morning, he enters the Samadhi of the Ganges River Sand Worlds (a type of meditation), and for the sake of maturing sentient beings, he arises from meditation, causing the immeasurable and boundless Buddha worlds, in the evil world of the five turbidities, to have all sentient beings become empty without remainder. If there is a Buddha world where warfare arises, this clansman, through the power of entering samadhi in the morning, causes all weapons and armor to completely disappear. 『Following the Buddha lands, if there is a kalpa of pestilence that arises, harming sentient beings, he can also cause the pestilence to naturally disappear. 『Following the Buddha lands, if there is a kalpa of famine that arises, he can cause that famine to completely disappear, and all will obtain sufficient food. 『This clansman, through the majestic power of this samadhi, is able to mature all sentient beings. Bodhisattva Ksitigarbha, with inconceivable merit, matures sentient beings. In the past, at the places of immeasurable Ganges River sand-like Buddhas, he long ago made great compassionate and firm vows. He causes all sentient beings to mature, his majestic power is like thunder, and in the time it takes to eat a meal, he can cause immeasurable billions of nayutas of people to be endowed with good roots. 『If there are sentient beings suffering from immeasurable billions of various afflictions, oppressed by hunger and thirst, and they call upon the name of Bodhisattva Ksitigarbha, he can cause them to have sufficient food and drink, eliminate all afflictions, place them on the path to Nirvana, and all will obtain happiness. 『If

有眾生乏少衣服、寶冠、瓔珞，病瘦醫藥種種眾具。若稱地藏菩薩名者，隨其所欲皆令充足，安住涅槃道得第一樂。

「若有眾生離喜樂心，而與不喜樂集會者，若稱地藏菩薩名者，一切樂具盡皆歸之，所不喜者亦悉遠離；是意所樂者，能令皆得安住涅槃得第一樂。

「若有眾生身、心受苦眾病所持，能稱地藏菩薩名號，身、心苦惱皆悉除愈，安置涅槃得第一樂。

「若諸眾生噁心相向，能稱地藏菩薩名號一心歸依者，令彼眾生柔和忍辱更相慚愧，慈心懺悔安住涅槃。

「若諸眾生系閉牢獄，枷鎖其身具受眾苦，能稱地藏菩薩名號一心歸依者，令諸眾生皆得解脫自在無礙。乃至應被繫縛、囚執、鞭杖，能稱地藏菩薩名號一心歸依者，亦復如是皆悉解脫，安住涅槃得第一樂。

「若有眾生諸根不具疲極懈怠，顛狂、放逸、忘失本心，貪慾、瞋恚、愚癡、嫉妒、慳吝、邪癡、憍慢、睡眠等惡皆悉熾盛；能稱地藏菩薩名號一心歸依者，如是眾苦皆令解脫，安住涅槃得第一樂。

「若有眾生為大水漂流、猛火所焚，或墜高巖投身山險，或墜樹木及諸屋舍而身顛覆，有如是等無量怖畏；稱地藏菩薩名號一心歸依者，有如是等怖畏之事悉令解脫，安住涅槃得第一樂。

「若有眾生為諸

【現代漢語翻譯】現代漢語譯本如果有眾生缺少衣服、寶冠、瓔珞（均為裝飾品），以及生病瘦弱，缺乏醫藥等各種生活用品。如果稱念地藏菩薩（Ksitigarbha）的名號，就能讓他們隨心所愿，一切充足，安住在涅槃（Nirvana）之道，獲得最究竟的快樂。『如果有眾生內心不喜悅快樂，反而喜歡不快樂的事物，如果稱念地藏菩薩（Ksitigarbha）的名號，一切快樂的用具都會歸屬於他，而不喜歡的事物也會遠離；他所喜歡的事物，都能讓他得到，安住在涅槃（Nirvana）中，獲得最究竟的快樂。『如果有眾生身心遭受痛苦，被各種疾病纏繞，如果能稱念地藏菩薩（Ksitigarbha）的名號，身心的苦惱都會消除痊癒，安住在涅槃（Nirvana）中，獲得最究竟的快樂。『如果眾生之間心懷惡意，互相敵對，如果能稱念地藏菩薩（Ksitigarbha）的名號，一心歸依，就能使他們變得柔和忍辱，互相慚愧，生起慈悲心懺悔，安住在涅槃（Nirvana）中。『如果眾生被關在牢獄中，身體被枷鎖束縛，遭受各種痛苦，如果能稱念地藏菩薩（Ksitigarbha）的名號，一心歸依，就能使他們都得到解脫，自在無礙。乃至那些應該被捆綁、囚禁、鞭打的人，如果能稱念地藏菩薩（Ksitigarbha）的名號，一心歸依，也同樣都能得到解脫，安住在涅槃（Nirvana）中，獲得最究竟的快樂。『如果眾生諸根不全，疲憊懈怠，精神錯亂、放縱，忘記本心，貪慾、嗔恚、愚癡、嫉妒、慳吝、邪見、傲慢、昏睡等惡念都非常強烈；如果能稱念地藏菩薩（Ksitigarbha）的名號，一心歸依，這些痛苦都能得到解脫，安住在涅槃（Nirvana）中，獲得最究竟的快樂。『如果眾生被大水沖走、被猛火焚燒，或者從高巖墜落、投身於山崖險地，或者從樹木和房屋上跌落而身體顛倒，有這些無量的恐懼；如果稱念地藏菩薩（Ksitigarbha）的名號，一心歸依，這些恐懼的事情都能得到解脫，安住在涅槃（Nirvana）中，獲得最究竟的快樂。『如果眾生被各種

【English Translation】 English version If there are sentient beings who lack clothing, jeweled crowns, necklaces (all ornaments), and are sick, emaciated, and lack medicine and various necessities. If they call upon the name of Ksitigarbha Bodhisattva (地藏菩薩), they will have all their desires fulfilled, be content, and dwell on the path of Nirvana (涅槃), attaining the ultimate bliss. 'If there are sentient beings who lack joy and happiness, and instead prefer what is not joyful, if they call upon the name of Ksitigarbha Bodhisattva (地藏菩薩), all joyful things will come to them, and what they dislike will be far away; what they desire will be obtained, and they will dwell in Nirvana (涅槃), attaining the ultimate bliss.' 'If there are sentient beings who suffer physically and mentally, afflicted by various diseases, if they can call upon the name of Ksitigarbha Bodhisattva (地藏菩薩), their physical and mental suffering will be eliminated and healed, and they will dwell in Nirvana (涅槃), attaining the ultimate bliss.' 'If sentient beings harbor malice towards each other, if they can call upon the name of Ksitigarbha Bodhisattva (地藏菩薩) and wholeheartedly take refuge, they will become gentle and patient, feel ashamed of their actions, develop compassion, repent, and dwell in Nirvana (涅槃).' 'If sentient beings are confined in prisons, their bodies bound by shackles, enduring various sufferings, if they can call upon the name of Ksitigarbha Bodhisattva (地藏菩薩) and wholeheartedly take refuge, they will all be liberated, free and unhindered. Even those who are to be bound, imprisoned, or whipped, if they can call upon the name of Ksitigarbha Bodhisattva (地藏菩薩) and wholeheartedly take refuge, they will also be liberated, and dwell in Nirvana (涅槃), attaining the ultimate bliss.' 'If sentient beings have incomplete faculties, are weary and lazy, are mentally disturbed, unrestrained, forget their original mind, and are overwhelmed by greed, anger, ignorance, jealousy, stinginess, wrong views, arrogance, and drowsiness; if they can call upon the name of Ksitigarbha Bodhisattva (地藏菩薩) and wholeheartedly take refuge, all these sufferings will be liberated, and they will dwell in Nirvana (涅槃), attaining the ultimate bliss.' 'If sentient beings are swept away by great floods, burned by fierce fires, or fall from high cliffs, throw themselves into dangerous mountains, or fall from trees and houses, and their bodies are overturned, experiencing such immeasurable fears; if they call upon the name of Ksitigarbha Bodhisattva (地藏菩薩) and wholeheartedly take refuge, these fearful events will be resolved, and they will dwell in Nirvana (涅槃), attaining the ultimate bliss.' 'If sentient beings are

毒蛇、種種禽獸之所螫者，或被種種毒藥所中，能稱地藏菩薩名號一心歸依者，是諸怖畏悉得解脫。

「若有眾生為阿波魔羅掩蔽傷害，若一日、二日、三日乃至四日，能令心狂、心亂、心戰、心調、心顛倒乃至失心；能稱地藏菩薩名號一心歸依者，如是族姓男、女，于諸怖畏悉皆解脫，安住涅槃得第一樂。

「若有眾生為諸羅剎、惡鬼所捉，鳩槃茶所捉，富單那所捉，迦吒富單那，師子、虎狼，惡毒蠱道，或為軍陣戰鬥怨賊圍繞，臨敵懼死貪生求樂；能稱地藏菩薩名號一心歸依者，如是族姓子男、女，速離眾苦悉除患難，安住涅槃得第一樂。

「若有眾生為多聞、為信、為戒、為施、為禪定、為神通、為解脫，為色、聲、香、味、觸，為諸功德，為工巧、華果、樹木、敷具，為增益財利，為諸醫藥、房舍、屋宅，為使水雨順時，為得清涼，為求男女、妻子方便修福，為除寒熱令得正念，求如是等種種因緣；能稱地藏菩薩名號一心歸依者，此善男子，威德力故，悉能稱彼無量眾生功德所愿。

「譬如下種于彼荒田，能稱地藏菩薩名號一心歸依者，皆悉變成微妙勝果。何以故？此善男子！以於過去無量阿僧祇不可數劫，如來之前發堅誓願猶如大地，令一切眾生皆得受用。是善男子，功德力故，

【現代漢語翻譯】現代漢語譯本：如果有人被毒蛇或各種禽獸咬傷，或者中了各種毒藥，只要能稱念地藏菩薩的名號，一心歸依，這些恐懼都能得到解脫。現代漢語譯本：如果眾生被阿波魔羅（一種能使人癲狂的鬼）遮蔽傷害，導致一日、二日、三日乃至四日心狂、心亂、心戰、心調、心顛倒甚至失去心智，只要能稱念地藏菩薩的名號，一心歸依，這樣的男女都能從各種恐懼中解脫，安住于涅槃，獲得最究竟的快樂。現代漢語譯本：如果眾生被羅剎（惡鬼）、惡鬼所捉，被鳩槃茶（一種食人鬼）所捉，被富單那（一種臭餓鬼）所捉，被迦吒富單那（一種極臭餓鬼）所捉，或者被獅子、虎狼等傷害，或者中了惡毒的蠱術，或者身處軍陣戰鬥，被怨賊包圍，面臨死亡的恐懼，貪生求樂，只要能稱念地藏菩薩的名號，一心歸依，這樣的男女都能迅速脫離痛苦，消除災難，安住于涅槃，獲得最究竟的快樂。現代漢語譯本：如果眾生爲了追求多聞、信仰、戒律、佈施、禪定、神通、解脫，爲了追求色、聲、香、味、觸，爲了追求各種功德，爲了追求工巧技藝、花果、樹木、敷具，爲了增加財富利益，爲了獲得醫藥、房舍、住宅，爲了使風調雨順，爲了獲得清涼，爲了求得男女、妻子，爲了方便修福，爲了消除寒熱，使心念端正，爲了求得這些種種因緣，只要能稱念地藏菩薩的名號，一心歸依，這位善男子，憑藉他的威德力量，都能滿足無量眾生的功德願望。現代漢語譯本：譬如在荒地上播種，只要能稱念地藏菩薩的名號，一心歸依，都能變成微妙殊勝的果實。為什麼呢？這位善男子，在過去無量阿僧祇（無數）不可數的劫數中，在如來面前發下了堅固的誓願，如同大地一樣，讓一切眾生都能得到受用。這位善男子，憑藉他的功德力量。

【English Translation】 English version: If someone is bitten by poisonous snakes or various beasts, or is poisoned by various toxins, if they can recite the name of Ksitigarbha Bodhisattva and wholeheartedly take refuge, all these fears will be liberated. English version: If beings are obscured and harmed by Apasmara (a type of demon that causes madness), causing madness, confusion, trembling, agitation, perversion of mind, or even loss of mind for one, two, three, or even four days, if they can recite the name of Ksitigarbha Bodhisattva and wholeheartedly take refuge, such men and women will be liberated from all fears, abide in Nirvana, and attain the ultimate bliss. English version: If beings are seized by Rakshasas (evil spirits), evil ghosts, Kumbhandas (a type of man-eating ghost), Putanas (a type of foul-smelling hungry ghost), Kataputanas (a type of extremely foul-smelling hungry ghost), or harmed by lions, tigers, wolves, etc., or are afflicted by poisonous curses, or are in the midst of military battles, surrounded by enemies, facing the fear of death, and craving life and pleasure, if they can recite the name of Ksitigarbha Bodhisattva and wholeheartedly take refuge, such men and women will quickly be freed from suffering, eliminate calamities, abide in Nirvana, and attain the ultimate bliss. English version: If beings seek to attain extensive learning, faith, precepts, charity, meditation, supernatural powers, liberation, or seek form, sound, smell, taste, touch, or seek various merits, or seek skillful crafts, flowers, fruits, trees, furnishings, or seek to increase wealth and profit, or seek medicine, houses, dwellings, or seek timely rain, or seek coolness, or seek sons, daughters, wives, or seek convenient ways to cultivate blessings, or seek to eliminate cold and heat and attain right mindfulness, or seek such various causes and conditions, if they can recite the name of Ksitigarbha Bodhisattva and wholeheartedly take refuge, this virtuous man, by the power of his majestic virtue, can fulfill the meritorious wishes of countless beings. English version: It is like sowing seeds in barren land, if one can recite the name of Ksitigarbha Bodhisattva and wholeheartedly take refuge, all will be transformed into subtle and excellent fruits. Why is this so? This virtuous man, in the past countless Asankhyeya (innumerable) incalculable kalpas, before the Tathagata, made a firm vow like the earth, so that all beings could benefit from it. This virtuous man, by the power of his merit.

能令善根、牙、莖、枝、葉乃至華果，皆悉潤澤增長成熟。

「若有眾生造作諸惡十不善業，能稱地藏菩薩名號一心歸依者，一切結、使、煩惱消滅，遠離十惡成就十善，于諸眾生起慈悲心興利益心。是善男子，以精進力於一食頃，無量阿僧祇諸佛世界於一一佛國以一食頃，度脫無量恒河沙阿僧祇眾生；以是相貌令脫諸惡，皆悉成就不可思議功德。此善男子，以是堅固誓力，能令成熟一切眾生。如是族姓子，或作梵天身成就眾生，或作自在天，大自在天，摩醯首羅天，或作欲界他化自在天，化樂天，兜率陀天，炎摩天；帝釋身，四天王身，或作菩薩身，或作辟支佛身，或作聲聞身，或作轉輪聖王身，或作婆羅門、剎利、毗舍、首陀等身。或作男身、女身，或作童男、童女身，或作乾闥婆、緊那羅、摩睺羅伽、天、龍、夜叉身，或作羅剎身，或作鳩槃茶身，或作毗舍阇身，或作富單那身，或作師子身，或作虎狼身，或作象身、馬身，或作水牛身，或作種種鳥身，或作閻羅王身，或作地獄卒身，或作地獄身；為諸眾生種種說法，隨諸眾生顯示三乘，皆悉令住不退轉地。此善男子，成就如是不思議功德伏藏，以解脫寶而自莊嚴；亦是菩薩諸法之母；向大涅槃無上商主。

「善男子！彌勒、文殊、觀世音、普賢等

【現代漢語翻譯】現代漢語譯本：能使善根、牙、莖、枝、葉乃至花果，都得到滋潤生長成熟。如果眾生造作各種惡業，犯下十不善業，但能稱念地藏菩薩的名號，一心歸依，那麼一切的結縛、煩惱都會消滅，遠離十惡，成就十善，對一切眾生生起慈悲心和利益之心。這位善男子，以精進的力量，在一頓飯的時間裡，在無量阿僧祇（無數）的諸佛世界中，在每一個佛國，用一頓飯的時間，度脫無量恒河沙阿僧祇的眾生；以這樣的方式使他們脫離各種惡業，都成就不可思議的功德。這位善男子，以他堅固的誓願力，能夠使一切眾生得到成熟。這樣的族姓子，有時化作梵天（色界初禪天）的身形來成就眾生，有時化作自在天（欲界第六天），大自在天（色界頂天），摩醯首羅天（大自在天異名），或者化作欲界他化自在天（欲界頂天），化樂天（欲界第五天），兜率陀天（欲界第四天），炎摩天（欲界第三天）；有時化作帝釋（欲界第二天）的身形，四天王（欲界第一天）的身形，或者化作菩薩的身形，或者化作辟支佛（獨覺）的身形，或者化作聲聞（聽聞佛法而悟道者）的身形，或者化作轉輪聖王（統治世界的理想君主）的身形，或者化作婆羅門（祭司）、剎利（貴族）、毗舍（商人）、首陀（奴隸）等身形。或者化作男身、女身，或者化作童男、童女身，或者化作乾闥婆（天界樂神）、緊那羅（天界歌神）、摩睺羅伽（大蟒神）、天、龍、夜叉（守護神）的身形，或者化作羅剎（惡鬼）的身形，或者化作鳩槃茶（甕形鬼）的身形，或者化作毗舍阇（食人鬼）的身形，或者化作富單那（臭餓鬼）的身形，或者化作獅子的身形，或者化作虎狼的身形，或者化作象的身形、馬的身形，或者化作水牛的身形，或者化作各種鳥的身形，或者化作閻羅王（地獄之主）的身形，或者化作地獄卒的身形，或者化作地獄的身形；為各種眾生宣說各種佛法，隨著眾生的根器顯示三乘（聲聞乘、緣覺乘、菩薩乘），都使他們安住于不退轉的境界。這位善男子，成就了這樣不可思議的功德寶藏，以解脫的珍寶來莊嚴自己；也是菩薩諸法的母親；是通向大涅槃的無上商主。善男子！彌勒、文殊、觀世音、普賢等

【English Translation】 English version: It can cause good roots, teeth, stems, branches, leaves, and even flowers and fruits to be nourished, grow, and mature. If sentient beings commit various evil deeds, engaging in the ten non-virtuous actions, but are able to recite the name of Ksitigarbha Bodhisattva and wholeheartedly take refuge, all their bonds, afflictions, and defilements will be eliminated. They will be far from the ten evils and accomplish the ten virtues, giving rise to compassion and the desire to benefit all sentient beings. This good man, through the power of his diligence, in the time it takes to eat a meal, in countless asamkhya (innumerable) Buddha worlds, in each Buddha land, in the time it takes to eat a meal, liberates countless Ganges river sands of asamkhya sentient beings. In this way, he causes them to be free from all evils and to accomplish inconceivable merits. This good man, through his firm vow power, is able to bring all sentient beings to maturity. Such a person of good lineage sometimes manifests as the form of Brahma (the first dhyana heaven in the form realm) to benefit sentient beings, sometimes as the form of Isvara Deva (the sixth heaven of the desire realm), Mahaisvara Deva (the highest heaven of the form realm), Mahesvara Deva (another name for Mahaisvara Deva), or as the form of Paranirmitavasavartin Deva (the highest heaven of the desire realm), Nirmanarati Deva (the fifth heaven of the desire realm), Tusita Deva (the fourth heaven of the desire realm), Yama Deva (the third heaven of the desire realm); sometimes as the form of Indra (the second heaven of the desire realm), the Four Heavenly Kings (the first heaven of the desire realm), or as the form of a Bodhisattva, or as the form of a Pratyekabuddha (a solitary enlightened one), or as the form of a Sravaka (a disciple who attains enlightenment by hearing the Buddha's teachings), or as the form of a Cakravartin (an ideal universal monarch), or as the form of a Brahmin (priest), Kshatriya (noble), Vaisya (merchant), Sudra (slave), etc. Or as the form of a male, female, or as the form of a boy, girl, or as the form of a Gandharva (celestial musician), Kinnara (celestial singer), Mahoraga (great serpent deity), Deva, Naga, Yaksha (guardian deity), or as the form of a Rakshasa (demon), or as the form of a Kumbhanda (pot-shaped demon), or as the form of a Pisaca (flesh-eating demon), or as the form of a Putana (foul-smelling hungry ghost), or as the form of a lion, or as the form of a tiger or wolf, or as the form of an elephant, horse, or as the form of a water buffalo, or as the form of various birds, or as the form of Yama Raja (the lord of hell), or as the form of a hell guard, or as the form of hell itself; for all sentient beings, he expounds various teachings, revealing the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) according to their capacities, causing them all to abide in the state of non-retrogression. This good man has accomplished such an inconceivable treasury of merit, adorning himself with the jewels of liberation; he is also the mother of all the dharmas of the Bodhisattvas; he is the supreme merchant leading to great Nirvana. Good man! Maitreya, Manjusri, Avalokitesvara, Samantabhadra, etc.

而為上首，如是等恒河沙諸大菩薩，若人于百劫中，禮敬、供養欲求所愿，不如於一食頃禮拜供養地藏菩薩，功德甚多所愿速得皆悉滿足。何以故？此地藏菩薩，於一切眾生能大饒益為如意寶故。此族姓子，若欲成熟眾生故，能發堅固大悲伏藏，令滿一切眾生心願。是故，善男子、善女人！應當供養地藏菩薩。」

時會大眾十方來者，菩薩摩訶薩及諸聲聞，一切天人、夜叉、乾闥婆等，從坐而起隨力供養：或以金銀等屑散彼地藏菩薩上，或以種種寶華衣服、摩尼寶珠，及華鬘、珠瓔、金縷幡蓋，以散地藏菩薩上；復以無量音樂種種讚頌，供養地藏菩薩。

爾時，地藏菩薩摩訶薩，復以此供施修伽陀即說偈言：

「天、人、龍、神所供養，　　十方菩薩皆來集；　聞有救世大功德，　　愿佛受我最勝供。」

爾時，地藏菩薩摩訶薩說是偈已，頂禮佛足。於是世尊，復說偈言：

「欲起堅固凈智者，　　能滅眾生諸煩惱；　令眾得樂如寶手，　　能斷結網如金剛。　汝起大悲諸精進，　　以是供養最勝尊；　其心如海救一切，　　度諸眾生苦彼岸。」

爾時，地藏菩薩摩訶薩作禮而起，白佛言：「世尊！我當濟度此四天下，增長比丘、比丘尼、優婆塞、優婆夷，增長護念，增長壽命

【現代漢語翻譯】現代漢語譯本而為首領，像這樣恒河沙數的大菩薩們，如果有人在百劫的時間裡，禮敬、供養他們，想要達成自己的願望，還不如用一頓飯的時間禮拜供養地藏菩薩（Ksitigarbha），功德會更多，所求的願望也能迅速實現，全部得到滿足。為什麼呢？因為這位地藏菩薩，對於一切眾生能夠給予巨大的利益，就像如意寶一樣。這位善男子，如果想要成熟眾生，能夠發起堅固的大悲心，就像伏藏一樣，能夠滿足一切眾生的心願。因此，善男子、善女人！應當供養地藏菩薩。當時法會的大眾，從十方來的菩薩摩訶薩（Bodhisattva-Mahasattva）以及各位聲聞（Sravaka），一切天人、夜叉（Yaksa）、乾闥婆（Gandharva）等，都從座位上站起來，隨自己的能力進行供養：有的用金銀等粉末撒在地藏菩薩身上，有的用各種寶花、衣服、摩尼寶珠，以及花鬘、珠瓔、金縷幡蓋，撒在地藏菩薩身上；又用無量的音樂和各種讚頌，供養地藏菩薩。這時，地藏菩薩摩訶薩，又用這些供養來讚美修伽陀（Sugata），即說偈語：『天、人、龍、神所供養，十方菩薩都來集會；聽說有救世的巨大功德，愿佛陀接受我最殊勝的供養。』這時，地藏菩薩摩訶薩說完偈語后，頂禮佛足。於是世尊，又說偈語：『想要發起堅固清凈智慧的人，能夠滅除眾生的一切煩惱；使眾生得到快樂就像寶手一樣，能夠斬斷煩惱的束縛就像金剛一樣。你發起大悲心和各種精進，用這些來供養最殊勝的尊者；你的心像大海一樣救度一切，使眾生脫離苦難到達彼岸。』這時，地藏菩薩摩訶薩作禮後站起來，對佛說：『世尊！我應當救度這四天下（the four continents），增長比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika），增長護念，增長壽命』

【English Translation】 English version And being the foremost, like these Bodhisattvas as numerous as the sands of the Ganges, if someone were to pay homage and make offerings to them for a hundred kalpas, seeking their wishes to be fulfilled, it would not be as meritorious as paying homage and making offerings to Ksitigarbha Bodhisattva for the duration of a single meal. The merits would be far greater, and their wishes would be quickly fulfilled and completely satisfied. Why is this so? Because this Ksitigarbha Bodhisattva can greatly benefit all sentient beings, like a wish-fulfilling jewel. This son of a good family, if he wishes to mature sentient beings, can generate a firm and great compassionate treasury, fulfilling the wishes of all sentient beings. Therefore, good men and good women! You should make offerings to Ksitigarbha Bodhisattva. At that time, the assembly of the great multitude, Bodhisattva-Mahasattvas and Sravakas who came from the ten directions, all the devas, humans, Yakshas, Gandharvas, etc., rose from their seats and made offerings according to their abilities: some scattered gold and silver dust upon Ksitigarbha Bodhisattva, others scattered various precious flowers, clothing, mani jewels, as well as flower garlands, pearl necklaces, and golden banners and canopies upon Ksitigarbha Bodhisattva; they also made offerings to Ksitigarbha Bodhisattva with immeasurable music and various praises. At that time, Ksitigarbha Bodhisattva-Mahasattva, using these offerings to praise Sugata, spoke in verse: 'Worshipped by devas, humans, dragons, and spirits, Bodhisattvas from the ten directions all gather; Hearing of the great merit of saving the world, May the Buddha accept my most supreme offering.' At that time, after Ksitigarbha Bodhisattva-Mahasattva finished speaking the verse, he bowed at the feet of the Buddha. Then, the World Honored One spoke in verse: 'Those who wish to generate firm and pure wisdom, Can extinguish all the afflictions of sentient beings; Enabling beings to attain joy like a precious hand, Able to cut through the net of attachments like a diamond. You generate great compassion and all diligence, With these you offer to the most supreme one; Your heart is like the ocean, saving all, Ferrying sentient beings from suffering to the other shore.' At that time, Ksitigarbha Bodhisattva-Mahasattva, having bowed, rose and said to the Buddha: 'World Honored One! I shall save the beings of these four continents, increase the number of bhiksus, bhiksunis, upasakas, and upasikas, increase their protection, and increase their lifespan.'

身無疾病，增長色力，增長名稱，增長資業，增長親友，增長眷屬，增長信戒，增長多聞，增長於施，增長忍辱，增長方便，增長覺意及諸聖諦，增長入于大乘一切正道，增長照明真實法相，增長成熟一切眾生，增長髮大慈、悲、喜、舍，增長無量一切凈法，增長妙稱名聞三界，增長法雨潤三有流，增長大地一切物味，增長眾生所有善業，增長法氣無數福行，增長智慧皆悉照明，增長六波羅蜜所行之道，增長五眼通達無礙，增長灌頂，增長涅槃，增長威德照明一切未曾有法，眾德究竟記莂咒術陀羅尼章句。我於過去恒河沙佛所，皆悉受持如是等咒；增長白凈具足之法，增長種子、根、莖、華、果一切藥谷，增長云、雨、地、水、火、風，增長福樂，增長財物，增長無量最勝果報，增長基業，此咒利益能除一切苦惱繫縛。」即說咒曰：

「閦浮(一)　閦閦浮(二)　阿含閦浮(三)　婆吒迦羅閦浮(四)　庵羅閦浮(五)　毗羅閦浮(六)　婆阇羅閦浮(七)　阿盧伽閦浮(八)　達摩閦浮(九)　婆吒摩閦浮(十)　婆帝耶尼梨呵羅閦浮(十一)　鞞婆盧伽叉摩閦浮(十二)　憂婆舍摩閦浮(十三)　那耶那閦浮(十四)　阇那娑牟致啰那閦浮閦浮閦浮(十五)　毗尼梨夜那閦浮(十六)　奢多婆閦浮(十七

【現代漢語翻譯】現代漢語譯本：身體沒有疾病，增長容貌和體力，增長名聲，增長事業，增長親友，增長眷屬，增長對佛法的信心和戒律，增長廣博的知識，增長佈施，增長忍辱，增長方便法門，增長覺悟的意念以及諸聖諦（四聖諦：苦、集、滅、道），增長進入大乘一切正道，增長照亮真實法相，增長成熟一切眾生，增長髮起大慈、大悲、大喜、大舍之心，增長無量一切清凈的法，增長美妙的稱讚和名聞三界，增長法雨滋潤三有（欲界、色界、無色界）的輪迴，增長大地一切物產的滋味，增長眾生所有善業，增長法氣和無數的福德善行，增長智慧並照亮一切，增長六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）所修行的道路，增長五眼（肉眼、天眼、慧眼、法眼、佛眼）通達無礙，增長灌頂，增長涅槃，增長威德並照亮一切未曾有之法，各種功德圓滿，以及記別、咒術、陀羅尼（總持）的章句。我在過去恒河沙數諸佛那裡，都受持了這樣的咒語；增長清凈具足的法，增長種子、根、莖、花、果一切藥材和穀物，增長云、雨、地、水、火、風，增長福樂，增長財物，增長無量最殊勝的果報，增長基業，這個咒語的利益能夠去除一切苦惱和束縛。」隨即說咒語：『閦浮(chù fú)(咒語的音譯，無具體含義) (一)，閦閦浮(chù chù fú)(咒語的音譯，無具體含義) (二)，阿含閦浮(ā hán chù fú)(咒語的音譯，無具體含義) (三)，婆吒迦羅閦浮(pó zhà jiā luó chù fú)(咒語的音譯，無具體含義) (四)，庵羅閦浮(ān luó chù fú)(咒語的音譯，無具體含義) (五)，毗羅閦浮(pí luó chù fú)(咒語的音譯，無具體含義) (六)，婆阇羅閦浮(pó shé luó chù fú)(咒語的音譯，無具體含義) (七)，阿盧伽閦浮(ā lú qié chù fú)(咒語的音譯，無具體含義) (八)，達摩閦浮(dá mó chù fú)(咒語的音譯，無具體含義) (九)，婆吒摩閦浮(pó zhà mó chù fú)(咒語的音譯，無具體含義) (十)，婆帝耶尼梨呵羅閦浮(pó dì yē ní lí hē luó chù fú)(咒語的音譯，無具體含義) (十一)，鞞婆盧伽叉摩閦浮(pí pó lú qié chā mó chù fú)(咒語的音譯，無具體含義) (十二)，憂婆舍摩閦浮(yōu pó shě mó chù fú)(咒語的音譯，無具體含義) (十三)，那耶那閦浮(nà yē nà chù fú)(咒語的音譯，無具體含義) (十四)，阇那娑牟致啰那閦浮閦浮閦浮(shé nà suō móu zhì luó nà chù fú chù fú chù fú)(咒語的音譯，無具體含義) (十五)，毗尼梨夜那閦浮(pí ní lí yè nà chù fú)(咒語的音譯，無具體含義) (十六)，奢多婆閦浮(shē duō pó chù fú)(咒語的音譯，無具體含義) (十七)』

【English Translation】 English version: Without illness in the body, may there be an increase in complexion and strength, an increase in fame, an increase in career, an increase in friends and relatives, an increase in family members, an increase in faith and precepts, an increase in extensive knowledge, an increase in generosity, an increase in patience, an increase in skillful means, an increase in the thoughts of enlightenment and the Noble Truths (the Four Noble Truths: suffering, origin, cessation, path), an increase in entering all the right paths of the Mahayana, an increase in illuminating the true characteristics of phenomena, an increase in maturing all sentient beings, an increase in generating great loving-kindness, great compassion, great joy, and great equanimity, an increase in immeasurable pure dharmas, an increase in wonderful praise and fame throughout the three realms, an increase in the rain of Dharma nourishing the cycle of the three existences (desire realm, form realm, formless realm), an increase in the flavors of all things on earth, an increase in all the good deeds of sentient beings, an increase in the Dharma energy and countless meritorious practices, an increase in wisdom that illuminates all, an increase in the path practiced by the six paramitas (generosity, discipline, patience, diligence, meditation, wisdom), an increase in the unobstructed penetration of the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), an increase in empowerment, an increase in Nirvana, an increase in majestic virtue that illuminates all unprecedented dharmas, the perfection of all virtues, and the verses of prediction, mantras, and dharanis (total retention). In the past, at the places of Buddhas as numerous as the sands of the Ganges River, I have received and upheld such mantras; may there be an increase in pure and complete dharmas, an increase in seeds, roots, stems, flowers, fruits, all medicinal herbs and grains, an increase in clouds, rain, earth, water, fire, wind, an increase in happiness and joy, an increase in wealth, an increase in immeasurable and most excellent rewards, an increase in foundations, the benefits of this mantra can remove all suffering and bondage.」 Then the mantra is spoken: 『Kṣubha (one), Kṣukṣubha (two), Āgamakṣubha (three), Bhaṭakarākṣubha (four), Amrakṣubha (five), Viḍakṣubha (six), Bhajrakṣubha (seven), Alokakṣubha (eight), Dharmakṣubha (nine), Bhaṭamakṣubha (ten), Bhadreyaniriharākṣubha (eleven), Vibhalokakṣamakṣubha (twelve), Upasamakṣubha (thirteen), Nayanakṣubha (fourteen), Jñānasamudiranakṣubhakṣubhakṣubha (fifteen), Viniriyanakṣubha (sixteen), Śatabhakṣubha (seventeen)』

)　娑遮修𨂤(十八)　摩醯梨(十九)　咃彌(二十)　賒彌(二十一)　遮迦啰斯(二十二)　遮加摩私梨(二十三)　差梨(二十四)　奚隸(二十五)　迦啰娑啰娑啼(二十六)　呵梨波啰鞞(二十七)　波遮啰婆陀禰(二十八)　啰遮陀禰(二十九)　婆啰遮遮遮醯梨(三十)　摩梨(三十一)　伊迦他他仙(三十二)　他丘樓(三十三)　闥梨(三十四)　舍梨(三十五)　彌梨(三十六)　摩叉(三十七)　多叉(三十八)　鳩梨(三十九)　彌梨(四十)　鴦久之多毗(四十一)　頞梨(四十二)　祇梨(四十三)　波羅祇梨(四十四)　久吒苦婆梨(四十五)　真祇真(四十六)　真求梨(四十七)　休樓休樓休樓(四十八)　鳩流晃彌梨(四十九)　彌梨叉(五十)　婆茶婆茶(五十一)　羅窺窺梨(五十二)　嚧𠺕嚧樓留(五十三)　婆婆阇毗(五十四)　輸檀禰(五十五)　私婆呵(五十六)　摩訶復陀樓迦沙毗輸禰私婆呵(五十七)　迦樓沙羅婆毗輸檀禰私婆呵(五十八)　迦樓沙烏阇毗輸檀禰私婆呵(五十九)　薩婆阿奢波利富啰檀禰私婆呵(六十)　薩婆娑斯耶三波陀禰私婆呵(六十一)　薩婆多咃迦多阿𧙯底私婆呵(六十二)　薩婆菩提薩埵阿𧙯底阿㝹無地底私婆呵(六十三)

【現代漢語翻譯】現代漢語譯本娑遮修𨂤 (suō zhē xiū nì) (十八)，摩醯梨 (mó xī lí) (十九)，咃彌 (tuō mí) (二十)，賒彌 (shē mí) (二十一)，遮迦啰斯 (zhē jiā là sī) (二十二)，遮加摩私梨 (zhē jiā mó sī lí) (二十三)，差梨 (chā lí) (二十四)，奚隸 (xī lì) (二十五)，迦啰娑啰娑啼 (jiā là suō luó suō tí) (二十六)，呵梨波啰鞞 (hē lí bō luó pí) (二十七)，波遮啰婆陀禰 (bō zhē là pó tuó nǐ) (二十八)，啰遮陀禰 (luō zhē tuó nǐ) (二十九)，婆啰遮遮遮醯梨 (pó luó zhē zhē zhē xī lí) (三十)，摩梨 (mó lí) (三十一)，伊迦他他仙 (yī jiā tā tā xiān) (三十二)，他丘樓 (tā qiū lóu) (三十三)，闥梨 (tà lí) (三十四)，舍梨 (shě lí) (三十五)，彌梨 (mí lí) (三十六)，摩叉 (mó chā) (三十七)，多叉 (duō chā) (三十八)，鳩梨 (jiū lí) (三十九)，彌梨 (mí lí) (四十)，鴦久之多毗 (yāng jiǔ zhī duō pí) (四十一)，頞梨 (è lí) (四十二)，祇梨 (qí lí) (四十三)，波羅祇梨 (bō luó qí lí) (四十四)，久吒苦婆梨 (jiǔ zhà kǔ pó lí) (四十五)，真祇真 (zhēn qí zhēn) (四十六)，真求梨 (zhēn qiú lí) (四十七)，休樓休樓休樓 (xiū lóu xiū lóu xiū lóu) (四十八)，鳩流晃彌梨 (jiū liú huǎng mí lí) (四十九)，彌梨叉 (mí lí chā) (五十)，婆茶婆茶 (pó chá pó chá) (五十一)，羅窺窺梨 (luó kuī kuī lí) (五十二)，嚧𠺕嚧樓留 (lú yù lú lóu liú) (五十三)，婆婆阇毗 (pó pó shé pí) (五十四)，輸檀禰 (shū tán nǐ) (五十五)，私婆呵 (sī pó hē) (五十六)，摩訶復陀樓迦沙毗輸禰私婆呵 (mó hē fù tuó lóu jiā shā pí shū nǐ sī pó hē) (五十七)，迦樓沙羅婆毗輸檀禰私婆呵 (jiā lóu shā luó pó pí shū tán nǐ sī pó hē) (五十八)，迦樓沙烏阇毗輸檀禰私婆呵 (jiā lóu shā wū shé pí shū tán nǐ sī pó hē) (五十九)，薩婆阿奢波利富啰檀禰私婆呵 (sà pó ā shē bō lì fù luó tán nǐ sī pó hē) (六十)，薩婆娑斯耶三波陀禰私婆呵 (sà pó suō sī yē sān bō tuó nǐ sī pó hē) (六十一)，薩婆多咃迦多阿𧙯底私婆呵 (sà pó duō tuō jiā duō ā nì dǐ sī pó hē) (六十二)，薩婆菩提薩埵阿𧙯底阿㝹無地底私婆呵 (sà pó pú tí sà duǒ ā nì dǐ ā nì wú dì dǐ sī pó hē) (六十三)。這些是咒語的音譯，沒有具體的含義，主要用於修行和持誦。

【English Translation】 English version So cha xiu ni (18), Mo xi li (19), Tuo mi (20), She mi (21), Zhe jia la si (22), Zhe jia mo si li (23), Cha li (24), Xi li (25), Jia la suo luo suo ti (26), He li bo luo pi (27), Bo zhe la po tuo ni (28), Luo zhe tuo ni (29), Po luo zhe zhe zhe xi li (30), Mo li (31), Yi jia ta ta xian (32), Ta qiu lou (33), Ta li (34), She li (35), Mi li (36), Mo cha (37), Duo cha (38), Jiu li (39), Mi li (40), Yang jiu zhi duo pi (41), E li (42), Qi li (43), Bo luo qi li (44), Jiu zha ku po li (45), Zhen qi zhen (46), Zhen qiu li (47), Xiu lou xiu lou xiu lou (48), Jiu liu huang mi li (49), Mi li cha (50), Po cha po cha (51), Luo kui kui li (52), Lu yu lu lou liu (53), Po po she pi (54), Shu tan ni (55), Si po he (56), Mo he fu tuo lou jia sha pi shu ni si po he (57), Jia lou sha luo po pi shu tan ni si po he (58), Jia lou sha wu she pi shu tan ni si po he (59), Sa po a she bo li fu luo tan ni si po he (60), Sa po suo si ye san bo tuo ni si po he (61), Sa po duo tuo jia duo a ni di si po he (62), Sa po pu ti sa duo a ni di a ni wu di di si po he (63). These are transliterations of mantras, without specific meanings, mainly used for practice and recitation.

「世尊！今所說咒，是未曾有威德照明，是眾德本，記莂章句陀羅尼神咒。我於過去恒河沙諸佛所受持是咒，增長一切白凈之法，增長善種、根、莖、枝、葉、華、果、藥、谷，增長雨澤、地、水、火、風，增長喜樂，增長財物，增長勝妙，增長產業。此咒威力，善能繫縛，亦名善解。世尊！說此陀羅尼咒，與四天下聲聞弟子，比丘、比丘尼、優婆塞、優婆夷，皆悉護念。增長財物一切產業，增長佛法，能令流佈廣大無量三界受樂。」

大方廣十輪經卷第一大正藏第 13 冊 No. 0410 大方廣十輪經

大方廣十輪經卷第二

失譯人名今附北涼錄

諸天女問四大品第二

爾時，地藏菩薩廣說如是大記莂經時，佉羅堤耶山六種震動，一切音樂不鼓自鳴，雨眾寶華，一切大眾皆悉戰慄生希有想。

爾時，功德天女、功德樂天女、妙音聲天女、堅固地神天、未曾有天、大光明天，如是等天以為上首，與一萬八千及余大自在鬼神，從坐而起，合掌向佛，白佛言：「希有，世尊！希有，善逝！我等雖於四大得自在力，而不能知四大根本初、中、后相起滅因緣，不識怨憎，不知是善、不善乃至親友。若善男子，得是甚深般若波羅蜜，能善分別如是四大初、中、后相，知諸

【現代漢語翻譯】現代漢語譯本：『世尊！今天所說的這個咒語，具有前所未有的威德光明，是一切功德的根本，是記錄和分別章句的陀羅尼神咒（總持一切法義的神奇咒語）。我過去在恒河沙數諸佛那裡受持這個咒語，它能增長一切清凈的善法，增長善的種子、根、莖、枝、葉、花、果、藥材、穀物，增長雨水、土地、水、火、風，增長喜悅快樂，增長財富，增長殊勝美妙的事物，增長產業。這個咒語的威力，善於繫縛（控制），也善於解脫。世尊！宣說這個陀羅尼咒，可以護念四天下（指整個世界）的聲聞弟子，包括比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），使他們都能得到護佑。它能增長財富和一切產業，增長佛法，能使佛法流佈廣大無量，令三界眾生都得到安樂。』

當（地藏菩薩）廣說這樣的大記莂經（預言未來成就的經典）時，佉羅堤耶山（山名）發生了六種震動，所有的音樂不敲自鳴，天空中降下各種寶花，所有在場的大眾都感到震驚，生起了稀有的想法。

這時，功德天女（掌管功德的天女）、功德樂天女（掌管功德和快樂的天女）、妙音聲天女（聲音美妙的天女）、堅固地神天（守護大地的天神）、未曾有天（前所未有的天神）、大光明天（光芒萬丈的天神）等天神為首，與一萬八千及其他大自在鬼神，從座位上站起來，合掌向佛，對佛說：『稀有啊，世尊！稀有啊，善逝（佛的尊稱）！我們雖然在四大（地、水、火、風）中獲得了自在的力量，卻不能知道四大根本的初、中、后相的生起和滅亡的因緣，不認識怨恨和憎惡，不知道什麼是善、什麼是不善，甚至連親友都不能分辨。如果善男子能夠得到這甚深的般若波羅蜜（智慧到達彼岸），就能善於分別這四大的初、中、后相，知道各種

【English Translation】 English version: 'World Honored One! This mantra that is spoken today possesses unprecedented majestic virtue and illumination. It is the root of all merits, a Dharani (a mystical incantation) mantra that records and distinguishes phrases and sentences. In the past, I received and upheld this mantra from Buddhas as numerous as the sands of the Ganges River. It increases all pure and virtuous dharmas, increases good seeds, roots, stems, branches, leaves, flowers, fruits, medicines, and grains. It increases rain, land, water, fire, and wind. It increases joy and happiness, increases wealth, increases the sublime and wonderful, and increases industries. The power of this mantra is skillful in binding and also skillful in liberating. World Honored One! By speaking this Dharani mantra, it can protect and remember the Shravaka (hearer) disciples of the four continents, including Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners). It increases wealth and all industries, increases the Buddha Dharma, and enables it to spread widely and immeasurably, allowing beings in the three realms to experience happiness.'

When (Bodhisattva Ksitigarbha) was extensively expounding such a Great Prediction Sutra (a scripture that foretells future achievements), Mount Kharadiya shook in six ways, all musical instruments played without being struck, precious flowers rained down, and all the assembly present were startled and had rare thoughts.

At that time, the Goddess of Merit, the Goddess of Merit and Joy, the Goddess of Wonderful Sound, the Goddess of Firm Earth, the Goddess of the Unprecedented, the Goddess of Great Light, and other such deities, with eighteen thousand and other great powerful ghosts and spirits, rose from their seats, joined their palms towards the Buddha, and said to the Buddha: 'Rare indeed, World Honored One! Rare indeed, Sugata (a title of the Buddha)! Although we have obtained the power of freedom over the four elements (earth, water, fire, and wind), we cannot know the causes and conditions of the arising and ceasing of the beginning, middle, and end phases of the four elements. We do not recognize enemies and hatred, do not know what is good and what is not good, and cannot even distinguish friends. If a good man can obtain this profound Prajna Paramita (wisdom that reaches the other shore), he will be able to skillfully distinguish the beginning, middle, and end phases of these four elements, and know all

生滅。」

佛言：「如是，如是！天女！此善男子，得甚深般若波羅蜜，善知四大初、中、後者。譬如善神有如意珠，能雨種種無量寶雨有大利益。如是，善女天！此善男子復能雨于種種覺意無量諸寶，皆悉遍施一切眾生。

「譬如寶渚能出無量若干種寶；是善男子滿足種種覺意等寶亦復如是。譬如波利質多羅樹，華初開時光色妙好；如是善男子以無量佛法而自莊嚴亦復如是。如師子王於一切眾生中無能驚者；如是善男子于諸眾中亦復如是得無所畏。

「譬如日出滅一切闇；如是善男子能除眾生一切諂曲、結、使之闇亦復如是。譬如明月照四天下，能令迷者還得正道；如是善男子能令未入三乘迷於生死曠野道者，皆使迴向得其正道安住三乘。

「譬如大地百穀種子及諸藥木，一切眾生悉依增長；如是善男子，一切助道諸餘善法皆得增長。

「譬如須彌山王能善堅固，安住一切令無增減；如是善男子，安住佛法而不捨於一切眾生，善根堅固無有缺減不令漏失。

「譬如虛空，一切眾生行住出入依止而住；如是善男子，一切眾生亦皆依止，增長一切無量功德。」

爾時，一切大眾聞是地藏菩薩名號，生希有心得未曾有，恭敬尊重皆大歡喜，皆悉諦觀地藏菩薩目不暫舍。爾時，

【現代漢語翻譯】現代漢語譯本：生滅。」

佛說：『是這樣的，是這樣的！天女！這位善男子，獲得了甚深的般若波羅蜜（智慧的完美），善於瞭解四大（地、水、火、風）的初、中、后階段。譬如一位善神擁有如意寶珠，能降下種種無量的寶雨，帶來巨大的利益。同樣，善女天！這位善男子也能降下種種覺悟的意念，無量的珍寶，全部普遍施予一切眾生。

『譬如寶藏之地能出產無量多種珍寶；這位善男子圓滿種種覺悟的意念等珍寶也是如此。譬如波利質多羅樹（一種天界的樹），花初開時，光彩美妙；這位善男子以無量的佛法來莊嚴自己也是如此。譬如獅子王在一切眾生中沒有誰能使之驚恐；這位善男子在眾人之中也是如此，獲得無所畏懼。

『譬如太陽升起能消滅一切黑暗；這位善男子能消除眾生一切虛偽、煩惱、習氣的黑暗也是如此。譬如明月照耀四天下，能使迷路的人重回正道；這位善男子能使尚未進入三乘（聲聞乘、緣覺乘、菩薩乘）在生死曠野中迷失道路的人，都回心向道，獲得正道，安住於三乘。

『譬如大地，各種穀物種子以及各種藥木，一切眾生都依靠它生長；這位善男子，一切助道的各種善法都能得到增長。

『譬如須彌山王（一座巨大的山）能穩固地安住，使一切事物不增不減；這位善男子，安住于佛法而不捨棄一切眾生，善根堅固，沒有缺失，不使之漏失。

『譬如虛空，一切眾生行走、停留、出入都依靠它而存在；這位善男子，一切眾生也都依靠他，增長一切無量的功德。』

當時，一切大眾聽到地藏菩薩的名號，生起稀有的心，感到前所未有，恭敬尊重，都非常歡喜，都仔細地看著地藏菩薩，眼睛片刻也不離開。當時，

【English Translation】 English version: arising and ceasing.』

The Buddha said, 『So it is, so it is! Heavenly maiden! This good man has attained the profound Prajna Paramita (perfection of wisdom), and is well-versed in the beginning, middle, and end stages of the four great elements (earth, water, fire, and wind). It is like a good deity possessing a wish-fulfilling jewel, which can rain down various immeasurable treasures, bringing great benefit. Likewise, good heavenly maiden! This good man can also rain down various thoughts of enlightenment, immeasurable treasures, all of which he universally bestows upon all sentient beings.』

『It is like a treasure land that can produce immeasurable kinds of treasures; this good man, fulfilling various thoughts of enlightenment and other treasures, is also like that. It is like the Parijataka tree (a celestial tree), when its flowers first bloom, their colors are exquisite; this good man, adorning himself with immeasurable Buddhist teachings, is also like that. It is like a lion king, among all beings, none can frighten it; this good man, among the assembly, is also like that, attaining fearlessness.』

『It is like the sun rising, which can dispel all darkness; this good man can dispel the darkness of all deceit, afflictions, and habitual tendencies of sentient beings, and is also like that. It is like the bright moon illuminating the four continents, which can guide those who are lost back to the right path; this good man can guide those who have not yet entered the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), who are lost in the wilderness of birth and death, to turn towards the path, attain the right path, and abide in the Three Vehicles.』

『It is like the earth, where various seeds of grains and various medicinal trees grow, and all sentient beings rely on it for growth; this good man, all the various good dharmas that aid the path can also grow.』

『It is like Mount Sumeru (a great mountain), which can stand firm and stable, keeping all things without increase or decrease; this good man, abiding in the Buddha's teachings without abandoning all sentient beings, has firm roots of goodness, without deficiency, and does not allow them to be lost.』

『It is like space, where all sentient beings walk, stay, go in and out, and rely on it to exist; this good man, all sentient beings also rely on him, increasing all immeasurable merits.』

At that time, all the great assembly, upon hearing the name of Ksitigarbha Bodhisattva, gave rise to a rare mind, feeling unprecedented, with reverence and respect, they were all greatly delighted, and all gazed intently at Ksitigarbha Bodhisattva, not taking their eyes off him for even a moment. At that time,

世尊欲重宣此義，而說偈言：

「頭陀功德盡和合，　　諸聲聞眾無異相，　地藏菩薩真大士，　　為禮世尊而來此。　度三惡趣諸苦惱，　　為禮世尊而來此，　諸天普雨無量種，　　皆為供養世尊故。　而諦觀察於四方，　　離垢照明天帝釋；　合掌一心向于佛，　　皆欲勸請於世尊。　我今欲見此大眾，　　摩尼寶珠出光明；　一切福田最廣大，　　悉見光明而普照。　世尊神通光明照，　　今為誰故而顯現？　諸來大眾最勇猛？　　地藏至此真佛子。　伏藏七寶滿足施，　　佛藏珍寶是無畏；　種子即是大菩薩，　　一切眾生之商主。　此主能生佛法寶，　　大功德海而精進；　大悲體性甚聰哲，　　能救一切眾生苦。　亦能救度諸怖畏。　　譬如明月示正道，　能生善根如大地，　　亦如金剛摧諸結，　為大施主解脫寶，　　漂諸煩惱如大水；　如蓋普覆煩惱熱，　　亦如良醫除眾病，　於一食頃贊地藏，　　過諸菩薩百億劫。　如諸智者無量德，　　是故地藏大名稱，　煩惱繫縛諸眾生，　　皆令遠離得解脫；　得首楞嚴大三昧，　　能度諸禪至彼岸。　十二因緣悉清凈，　　其智廣大如虛空；　無量佛國諸眾生，　　皆悉能滅黑闇聚。　而於一切

【現代漢語翻譯】現代漢語譯本世尊想要再次宣說這個道理，於是用偈語說道：『苦行僧的功德圓滿和合，所有聲聞弟子們沒有差別相。地藏菩薩（Ksitigarbha Bodhisattva）真是偉大的菩薩，爲了禮敬世尊而來到這裡。他能救度三惡道（指地獄、餓鬼、畜生）的各種苦惱，爲了禮敬世尊而來到這裡。諸天普遍降下無量種類的供品，都是爲了供養世尊的緣故。他們仔細觀察四方，如同離垢發光的天帝釋（Indra），合掌一心向著佛陀，都想勸請世尊說法。我現在想看看這些大眾，摩尼寶珠（Mani Jewel）發出光明；一切福田中最廣大，都能看見光明普遍照耀。世尊的神通光明照耀，現在是爲了誰的緣故而顯現？前來大眾中最勇猛的，地藏菩薩來到這裡真是佛的弟子。他能佈施伏藏的七寶，佛的寶藏是無所畏懼的；種子就是大菩薩，是一切眾生的商主。這位商主能生出佛法寶藏，以大功德海而精進修行；他具有大悲的體性，非常聰慧，能救度一切眾生的痛苦。也能救度各種怖畏。譬如明月指示正道，能像大地一樣生長善根，也像金剛一樣摧毀各種煩惱結縛，是能解脫的大施主，能像大水一樣沖走各種煩惱；像傘蓋一樣普遍覆蓋煩惱的熱惱，也像良醫一樣去除各種疾病，在一頓飯的時間裡讚歎地藏菩薩，勝過讚歎其他菩薩百億劫。如同諸位智者具有無量功德，所以地藏菩薩具有大名聲，能使被煩惱束縛的眾生，都遠離煩惱得到解脫；得到首楞嚴大三昧（Suramgama Samadhi），能度過各種禪定到達彼岸。十二因緣（pratītyasamutpāda）都清凈，他的智慧廣大如虛空；無量佛國中的眾生，都能滅除黑暗的聚集。而對於一切……』

【English Translation】 English version The World Honored One, wishing to reiterate this meaning, spoke in verse: 'The ascetic practices' merits are completely harmonized, all the Sravaka (hearer disciples) have no different appearances. Ksitigarbha Bodhisattva is truly a great Bodhisattva, having come here to pay homage to the World Honored One. He can deliver beings from the various sufferings of the three evil realms (hell, hungry ghosts, and animals), having come here to pay homage to the World Honored One. The devas (gods) universally rain down countless kinds of offerings, all for the sake of making offerings to the World Honored One. They carefully observe the four directions, like the immaculate and radiant Indra (Heavenly Emperor Sakra), With palms joined, wholeheartedly facing the Buddha, all wish to request the World Honored One to preach the Dharma. I now wish to see this great assembly, the Mani Jewel emits light; The most vast of all fields of merit, all can see the light shining universally. The World Honored One's miraculous light shines, for whose sake is it now manifested? Among the great assembly that has come, the most courageous, Ksitigarbha has come here, truly a disciple of the Buddha. He can bestow the seven treasures from hidden stores, the Buddha's treasure is fearlessness; The seed is the great Bodhisattva, the chief merchant of all sentient beings. This chief merchant can give rise to the treasure of the Buddha's Dharma, diligently practicing with a great ocean of merit; He possesses the nature of great compassion, is extremely wise, and can save all sentient beings from suffering. He can also deliver beings from all fears. Like the bright moon showing the right path, He can generate good roots like the earth, and also like a diamond, destroy all bonds of afflictions, He is a great benefactor of liberation, able to wash away all afflictions like great waters; Like a canopy, he universally covers the heat of afflictions, and also like a good physician, removes all diseases, Praising Ksitigarbha for the duration of a meal surpasses praising other Bodhisattvas for hundreds of billions of kalpas. Like the wise ones who possess immeasurable merits, therefore Ksitigarbha has a great reputation, He can cause sentient beings bound by afflictions to all be liberated from them; Having attained the Suramgama Samadhi, he can cross over all meditations to the other shore. The twelve links of dependent origination (pratītyasamutpāda) are all purified, his wisdom is as vast as space; The sentient beings in countless Buddha lands can all extinguish the accumulation of darkness. And regarding all...'

四禪中，　　遍觀佛國修諸行；　能令眾生入三昧，　　皆悉得離煩惱熱。　眾生過去惡業故，　　常處刀、兵、疾疫劫；　於此世間受苦惱，　　彼善男子能救脫。　一切六道諸眾生，　　常為苦惱之所逼；　當悉歸命于地藏，　　當令苦惱悉消滅。　眾生輪轉沒諸苦，　　互相殘賊起斗諍；　若能歸命地藏者，　　令彼斗諍皆悉忍。　趣於三惡甚可畏，　　所求不得常苦惱；　亦當歸命于地藏，　　一切皆得除怖畏。　若修持戒及念定，　　欲得多聞智慧者；　皆當歸命于地藏，　　隨心所愿悉滿足。　欲得如是諸功德，　　及以工巧善種子；　皆當歸命于地藏，　　令彼所愿悉滿足。　一切藥、谷諸福田，　　乃至欲求男、女等；　皆當歸命于地藏，　　令彼所愿悉滿足。　若欲修行諸功德，　　一切所有依大地；　藥、谷滋茂而潤澤，　　亦因地藏得增長。　結業煩惱所覆障，　　造作十惡諸不善；　皆當歸命于地藏，　　悉除結使重惡罪。　能以正法示眾生，　　作種種形隨應說；　具修佈施諸功德，　　欲救眾生起大悲。　假使滿足於百劫，　　不可分別其功德；　是名功德之大藏，　　一切皆當供養之。」

佛說大方廣十輪經發問本業斷結品第

【現代漢語翻譯】現代漢語譯本在四禪（dhyana，佛教的四種禪定境界）中，遍觀諸佛國土，修行各種善行；能使眾生進入三昧（samadhi，禪定），都能遠離煩惱的熾熱。眾生因過去所造的惡業，常常處於刀兵、疾疫等劫難之中；在這世間遭受痛苦，那些善男子能救他們脫離苦難。一切六道（gati，眾生輪迴的六個去處）的眾生，常常被苦惱所逼迫；應當都歸命于地藏（Ksitigarbha，佛教菩薩名），應當使苦惱全部消滅。眾生在輪迴中沉沒于各種痛苦，互相殘害，引發爭鬥；如果能歸命于地藏，就能使那些爭鬥都平息。趨向三惡道（durgati，地獄、餓鬼、畜生）非常可怕，所求不得，常常苦惱；也應當歸命于地藏，一切都能消除恐懼。如果修持戒律，以及禪定，想要獲得廣博的知識和智慧；都應當歸命于地藏，隨心所愿都能滿足。想要獲得這些功德，以及工巧的善種子；都應當歸命于地藏，使他們的願望都能滿足。一切藥物、穀物等福田，乃至想要男孩、女孩等；都應當歸命于地藏，使他們的願望都能滿足。如果想要修行各種功德，一切都依賴於大地；藥物、穀物滋長而潤澤，也因地藏而增長。被業障和煩惱所覆蓋，造作十惡等各種不善行為；都應當歸命于地藏，全部消除結使（klesha，煩惱）和深重的罪業。能以正法開示眾生，化作各種形象，隨應說法；具足修行佈施等各種功德，想要救度眾生，發起大悲心。即使經過百劫（kalpa，佛教的時間單位），也無法完全描述他的功德；這被稱為功德的大寶藏，一切都應當供養他。佛說《大方廣十輪經》（Mahavaipulya Dasacakra Sutra）發問本業斷結品第

【English Translation】 English version In the four dhyanas (meditative absorptions), one observes all Buddha lands, cultivating various practices; Able to lead sentient beings into samadhi (meditative concentration), all can be freed from the heat of afflictions. Sentient beings, due to past evil karma, often dwell in times of swords, plagues, and calamities; Suffering in this world, those virtuous men can rescue them from suffering. All sentient beings in the six realms (gati, realms of existence), are constantly oppressed by suffering; They should all take refuge in Ksitigarbha (Bodhisattva of the Earth Treasury), and all suffering should be extinguished. Sentient beings, submerged in various sufferings in the cycle of rebirth, harm each other, causing strife; If they can take refuge in Ksitigarbha, they can make all strife cease. Going towards the three evil paths (durgati, hell, hungry ghosts, animals) is very frightening, what is sought is not obtained, and there is constant suffering; They should also take refuge in Ksitigarbha, and all fear can be removed. If one cultivates precepts and meditation, desiring to gain vast knowledge and wisdom; They should all take refuge in Ksitigarbha, and all wishes will be fulfilled. Desiring to obtain such merits, as well as skillful and virtuous seeds; They should all take refuge in Ksitigarbha, and their wishes will be fulfilled. All medicines, grains, and fields of merit, even desiring sons, daughters, etc.; They should all take refuge in Ksitigarbha, and their wishes will be fulfilled. If one desires to cultivate various merits, all depend on the earth; Medicines and grains grow and flourish, also increasing due to Ksitigarbha. Covered by karmic obstacles and afflictions, creating the ten evils and various unwholesome actions; They should all take refuge in Ksitigarbha, and all fetters (klesha, afflictions) and heavy sins will be removed. Able to show the Dharma to sentient beings, taking various forms, speaking accordingly; Fully cultivating the merits of giving, desiring to save sentient beings, arising great compassion. Even if a hundred kalpas (eons) pass, his merits cannot be fully described; This is called the great treasury of merit, all should make offerings to him. The Buddha speaks of the 'Chapter on the Inquiry into the Fundamental Karma and Severing of Fetters' from the Mahavaipulya Dasacakra Sutra (Great Vaipulya Ten Wheels Sutra)

三

爾時，地藏菩薩摩訶薩，從座而起整其衣服，長跪叉手右膝著地，合掌向佛白言：「世尊！如我今者欲發少問，唯愿聽許，時為解說。」

佛言：「汝是真善丈夫，為欲顯示一切眾生無礙智慧，亦令他人作大丈夫；若有所問隨汝意答，勿生疑難。如來今日當爲解說，令汝歡喜。」

爾時，地藏菩薩以偈問曰：

「曾於十三劫，　　修行佛福田；　饑饉與疾疫，　　悉為眾生滅。　為億諸佛等，　　造不思議供；　今見大會集，　　清凈眾俱來。　聰哲勤精進，　　皆來至此會；　一時而云集，　　無有諸濁惡。　濁世多譏嫌，　　作惡損凈行；　云何不善識，　　擾亂毀威儀，　皆與惡逆俱，　　誹謗于正法；　毀訾諸賢聖，　　妄著于斷常。　造作十惡業，　　不畏後世苦；　破壞三乘法，　　諂曲趣惡道。　無明蔽其目，　　貪嫉多奸偽；　云何轉法輪，　　解脫諸諂曲？　煩惱金剛俱，　　云何得斷離？　云何為總持？　　忍辱能柔和。　此集未曾有，　　令我值世將；　諸處未曾見，　　如是之大眾。　具足頭陀行，　　久修菩提道；　云何於此處，　　成佛轉法輪？」

爾時，佛告地藏菩薩：「善哉，善哉！善男子！汝於過去恒河

【現代漢語翻譯】現代漢語譯本當時，地藏菩薩摩訶薩（菩薩中的大菩薩）從座位上站起來，整理好自己的衣服，長跪，右手支地，左手叉腰，合掌向佛說道：『世尊！我現在想請問一些問題，希望您能允許，併爲我解說。』佛說：『你真是個善良的男子漢，爲了顯示一切眾生無礙的智慧，也讓其他人成為大丈夫；如果有什麼問題，就按照你的意思問吧，不要有任何疑慮。如來今天會為你解說，讓你感到歡喜。』當時，地藏菩薩用偈語問道：『我曾在十三劫（佛教時間單位，極長的時間）中，修行佛的福田；饑荒和瘟疫，我都為眾生消除。為億萬諸佛，做了不可思議的供養；現在看到大會聚集，清凈的眾人都來了。聰明智慧、勤奮精進的人，都來到這裡；一時之間雲集，沒有污濁和邪惡。濁世多有譏諷和嫌隙，作惡會損害清凈的修行；為什麼那些不善的人，擾亂和破壞威儀，都與邪惡的人為伍，誹謗正法；詆譭賢聖，妄執斷見和常見。造作十惡業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），不畏懼後世的苦難；破壞三乘佛法（聲聞乘、緣覺乘、菩薩乘），諂媚曲意地走向惡道。無明遮蔽了他們的眼睛，貪婪嫉妒，充滿奸詐虛偽；如何才能轉動法輪（佛法），解脫這些諂媚曲意的人？煩惱如同金剛一般堅固，如何才能斷除？如何才能做到總持（記憶和理解佛法），忍辱才能柔和？這樣的集會前所未有，讓我有幸遇到世尊；在其他地方從未見過，如此盛大的大眾。他們具足頭陀行（苦行），長期修行菩提道（成佛之道）；為什麼在這裡，能夠成佛並轉動法輪？』當時，佛告訴地藏菩薩：『好啊，好啊！善男子！你在過去恒河

【English Translation】 English version At that time, Ksitigarbha Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas) rose from his seat, adjusted his robes, knelt down with his right knee on the ground, placed his hands together, and said to the Buddha: 'World Honored One! I now wish to ask some questions, I hope you will allow me and explain them for me.' The Buddha said: 'You are truly a good man, for the sake of showing the unobstructed wisdom of all sentient beings, and also to make others become great men; if there is anything you want to ask, ask according to your intention, do not have any doubts. The Tathagata will explain it for you today, so that you may be happy.' At that time, Ksitigarbha Bodhisattva asked in verse: 'I have cultivated the field of Buddha's blessings for thirteen kalpas (a Buddhist unit of time, an extremely long period); Famine and plagues, I have eliminated them for all sentient beings. For billions of Buddhas, I have made inconceivable offerings; Now I see the great assembly gathered, and all the pure beings have come. The wise and diligent, all have come to this assembly; They have gathered at once, without any turbidity or evil. The turbid world is full of ridicule and suspicion, and doing evil will harm pure practice; Why do those who are not good, disturb and destroy the dignity, All associate with evil people, slandering the true Dharma; They defame the virtuous and sages, clinging to the views of annihilation and permanence. They commit the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), not fearing the suffering of future lives; They destroy the three vehicles of Buddhism (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), and flatteringly go towards evil paths. Ignorance has blinded their eyes, they are greedy and jealous, full of deceit and hypocrisy; How can the Dharma wheel (Buddha's teachings) be turned, to liberate these flattering and hypocritical people? Afflictions are as strong as diamonds, how can they be cut off? How can one achieve total retention (memorizing and understanding the Dharma), and how can patience be gentle? Such an assembly is unprecedented, allowing me to meet the World Honored One; I have never seen such a great assembly in other places. They are fully practicing asceticism, and have long cultivated the Bodhi path (the path to Buddhahood); Why is it that here, one can become a Buddha and turn the Dharma wheel?' At that time, the Buddha said to Ksitigarbha Bodhisattva: 'Excellent, excellent! Good man! In the past, the Ganges

沙佛所已問此義。如是之法汝亦曾聞，具智慧行功德滿足，以方便力渡于彼岸。汝為成就諸餘眾生安樂利益故，亦欲令一切菩薩摩訶薩眾滿足一切方便伏藏，為具六波羅蜜，欲滿一切智海；為回諸帝王使不墮惡道，欲令十方世界三寶熾盛正法久住，以是義故問于如來。善男子！汝今諦聽，諦聽！當爲汝說。」

地藏菩薩白佛言：「唯然，世尊！愿樂欲聞。」

佛言：「此是如來過去本誓願力成就十輪，如此國土有五濁惡世，一切凈法皆悉損減。離聖七財遠諸智人，為斷常網之所覆障。載惡道車不畏後世，常處無明黑闇之中。具行十惡能造五逆，誹謗正法毀訾賢聖，遠離一切諸善功德成就惡法。能于如是多惡世界，悉令安隱得無所畏，成就先聖最勝之法，能轉法輪制諸怨敵，皆悉降伏摧滅煩惱猶如金剛，令諸眾生安住三乘阿鞞跋致地。

「善男子！譬如有人遠離功德，世界國土或自境內，而有軍起；或為鄰國外來強兵之所踐害；憂愁惱亂種種斗諍，及諸諂偽欺誑妄語有種種病；愚闇所蔽目視不了，為童子鬼魍魅所持；阿缽摩羅之所惑著，身體乾枯狂亂失心；諸根醜陋手足不具，常乏財產無有福祿，不為一切之所喜樂；多歸異道起諸邪見，心意顛倒趣三惡道。如是國土多諸耆舊，以為輔相臣佐吏民，爵

【現代漢語翻譯】現代漢語譯本：沙佛（Śāriputra）已經問過這個道理了。像這樣的法，你也曾經聽聞過，你具備智慧，修行功德圓滿，以方便之力渡過生死苦海到達彼岸。你爲了成就其他眾生的安樂和利益，也想讓一切菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）們圓滿一切方便法門，具足六波羅蜜（ṣaṭ-pāramitā，六度），想要圓滿一切智慧之海；爲了使諸帝王不墮入惡道，想要使十方世界三寶（triratna，佛法僧）興盛，正法長久住世，因為這個緣故才向如來發問。善男子！你現在仔細聽，仔細聽！我將為你解說。地藏菩薩（Kṣitigarbha）對佛說：『是的，世尊！我非常樂意聽聞。』佛說：『這是如來過去本願力所成就的十輪（daśa-cakra，十種力量）。像這樣的國土有五濁惡世（pañca kaṣāya，五種污濁的時代），一切清凈的佛法都衰減了。遠離聖者的七種財富（sapta dhana，七聖財），遠離有智慧的人，被斷常的邪見之網所覆蓋障礙。乘坐著通往惡道的車子，不畏懼後世的果報，常常處於無明的黑暗之中。他們具足十惡業，能造作五逆罪（pañcānantarya，五種極惡的罪行），誹謗正法，譭謗賢聖，遠離一切善功德，成就惡法。能夠在這樣充滿罪惡的世界裡，使一切眾生都得到安穩，沒有恐懼，成就先聖最殊勝的佛法，能夠轉動法輪，制服一切怨敵，全部降伏，摧毀煩惱，如同金剛一般，使一切眾生安住在三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）不退轉的地位。『善男子！譬如有人遠離功德，在世界國土或者自己的境內，有軍隊興起；或者被鄰國來的強大軍隊所侵略傷害；憂愁煩惱，各種爭鬥，以及各種諂媚虛偽、欺騙妄語，有各種疾病；被愚昧黑暗所矇蔽，眼睛看不清楚，被童子鬼、魍魎所控制；被阿缽摩羅（Apasmāra，癲癇）所迷惑，身體乾枯，狂亂失心；諸根醜陋，手腳不健全，常常缺乏財產，沒有福報，不被一切人所喜歡；大多歸向異端邪說，產生各種邪見，心意顛倒，趨向三惡道。這樣的國土有很多年老的人，作為輔佐大臣、官吏百姓，爵位

【English Translation】 English version: Śāriputra has already asked about this meaning. You have also heard of such a Dharma, possessing wisdom, practicing meritorious deeds to perfection, and using skillful means to cross over to the other shore. For the sake of achieving the happiness and benefit of all other sentient beings, you also wish to enable all Bodhisattva-mahāsattvas to fulfill all skillful means, possess the six pāramitās, and desire to fulfill the ocean of all wisdom; to prevent kings from falling into evil paths, and to make the Three Jewels (Buddha, Dharma, Sangha) flourish in the ten directions, and for the true Dharma to abide long in the world. It is for this reason that you ask the Tathāgata. Good man! Now listen carefully, listen carefully! I will explain it to you. Kṣitigarbha Bodhisattva said to the Buddha, 'Yes, World Honored One! I am very eager to hear.' The Buddha said, 'This is the ten wheels (daśa-cakra) accomplished by the power of the Tathāgata's past vows. In such a land, there is the evil world of the five turbidities (pañca kaṣāya), and all pure Dharmas are diminished. They are far from the seven treasures of the noble ones (sapta dhana), far from the wise, and are covered and obstructed by the net of eternalism and annihilationism. They ride in the carriages of evil paths, not fearing the consequences of the next life, and are always in the darkness of ignorance. They possess the ten evil deeds, can commit the five rebellious acts (pañcānantarya), slander the true Dharma, defame the virtuous, and are far from all good merits, accomplishing evil deeds. In such an evil world, they can make all sentient beings peaceful and fearless, accomplish the most supreme Dharma of the ancient sages, be able to turn the Dharma wheel, subdue all enemies, completely subdue them, destroy afflictions like a diamond, and enable all sentient beings to abide in the non-retrogressive stage of the three vehicles (triyāna).' 'Good man! It is like a person who is far from merit, in a world or country, or within their own territory, where armies arise; or they are invaded and harmed by strong armies from neighboring countries; they are troubled by worries, various struggles, and various flattery, deceit, and false speech, and have various diseases; they are blinded by ignorance and darkness, their eyes cannot see clearly, they are controlled by child ghosts and goblins; they are deluded by Apasmāra, their bodies are withered, they are mad and lose their minds; their faculties are ugly, their hands and feet are incomplete, they often lack property, have no blessings, and are not liked by anyone; they mostly turn to heterodox views, generate various wrong views, their minds are inverted, and they tend towards the three evil paths. Such a country has many old people, serving as ministers, officials, and common people, with titles

祿有序而與同好不相侵害。如是建國，則有無量種種明制調伏人民，施、戒、慈、忍威儀具足，難行苦行一切備滿；以如是福德因緣，眾生諸根皆悉具足，身體長大威德熾盛相好端嚴，常為一切尊重恭敬，皆共親友仁性寬慈聰敏多智。若有尊重及諸王子備此德者，以諸香湯，調和冷暖以用洗浴，著鮮凈衣其光如寶。頂上覆有如是寶珠真金華鬘，手系素繒種種華鬘、金、銀、真珠以為珰環，雜寶珠網而作臂指，種種環玔如是等寶莊嚴其身。先所奉事天及諸仙一切帝釋，悉皆聽許敷置高座；如前父王登尊位時。升如是座紹王位已，一切龍王、天帝、阿修羅帝、鳩槃茶帝，是前父王所有鐘鼓，今受位時亦擊此鼓。如是音聲遍滿城邑，一切剎利、婆羅門、毗舍、首陀，澡浴身體著鮮凈衣，種種諸寶，繒蓋、幢幡、金、銀、摩尼真珠、珊瑚、琉璃、珂貝，一切珍寶，以新王立，見有如是吉祥等相故種種獻奉。

「爾時，新王紹灌頂位，先王所置宿舊先臣，隨其所能各為職司。若己國內自有軍興，及以鄰國起諸兵眾，隨有怨敵悉皆殄滅，守護己國無諸毀損，善增眷屬更相親友。

「善男子！若能如是，名為初輪灌頂王位。于其國土得安樂住初伏怨敵，壽命長遠守護身命。如是，如是！善男子！若人處於五濁諸惡世界，

【現代漢語翻譯】現代漢語譯本：俸祿有次序，與志同道合的人不互相侵害。像這樣建立國家，就會有無數種明確的制度來調伏人民，佈施、持戒、慈悲、忍辱的威儀都具備，難行的苦行都圓滿完成；憑藉這樣的福德因緣，眾生的諸根都完全具備，身體長大，威德熾盛，相貌端正莊嚴，常常受到一切人的尊重恭敬，都與親友仁慈寬厚，聰明多智。如果有受人尊重的人和王子具備這樣的德行，就用各種香湯，調和冷熱來洗浴，穿上鮮艷乾淨的衣服，光彩像寶物一樣。頭頂上還有這樣的寶珠、真金花鬘，手上繫著素色的絲綢和各種花鬘、金、銀、珍珠做成的耳環，用雜寶珠網做成臂環和指環，各種環釧等寶物來莊嚴身體。先前所侍奉的天神和各位仙人，以及一切帝釋（天神之王），都允許鋪設高座；就像之前的父王登上尊位時一樣。登上這樣的座位繼承王位后，一切龍王、天帝、阿修羅帝（非天神）、鳩槃茶帝（守宮神），這些之前父王所有的鐘鼓，在現在新王即位時也敲響這些鼓。這樣的聲音傳遍城邑，一切剎利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸），都沐浴身體，穿上鮮艷乾淨的衣服，用各種寶物，絲綢傘蓋、幢幡、金、銀、摩尼（如意寶珠）、珍珠、珊瑚、琉璃、珂貝，一切珍寶，因為新王即位，看到有這樣的吉祥徵兆，所以紛紛獻上供奉。那時，新王繼承灌頂王位，先王所設定的舊臣，根據各自的能力擔任職務。如果自己的國家內部發生戰爭，或者鄰國發動軍隊，凡是有怨敵，都全部消滅，守護自己的國家不受損害，善於增加眷屬，更加親近友好。善男子！如果能夠像這樣，就稱為初輪灌頂王位。在他的國土上能夠安樂居住，初次降伏怨敵，壽命長久，守護生命。是這樣的，是這樣的！善男子！如果有人處於五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）的各種惡劣世界中，

【English Translation】 English version: The emoluments are in order, and they do not harm those with similar aspirations. If a country is established in this way, there will be countless clear systems to subdue the people. The dignity of giving, keeping precepts, compassion, and patience will be complete, and the difficult ascetic practices will be fully accomplished. Through such meritorious causes and conditions, all the faculties of sentient beings will be complete, their bodies will grow tall, their majestic virtue will be flourishing, their appearances will be dignified and beautiful, they will always be respected and revered by all, and they will be kind, compassionate, intelligent, and wise with their relatives and friends. If there are respected individuals and princes who possess such virtues, they will be bathed with various fragrant waters, adjusted to be warm or cool, and they will wear bright and clean clothes that shine like jewels. On their heads, there will be such precious jewels and garlands of pure gold, and on their hands, they will wear plain silk and various garlands, earrings made of gold, silver, and pearls, arm rings and finger rings made of mixed precious jewels, and various bracelets and other such precious ornaments to adorn their bodies. The gods and immortals they previously served, as well as all the Indra (king of gods), will all permit the setting up of high seats, just as when the previous king ascended to the throne. After ascending to such a seat and inheriting the throne, all the Dragon Kings, the Deva Kings, the Asura Kings (demigods), and the Kumbhanda Kings (guardian spirits), the bells and drums that belonged to the previous king will also be struck when the new king ascends the throne. Such sounds will spread throughout the city, and all the Kshatriyas (nobles), Brahmins (priests), Vaishyas (merchants), and Shudras (laborers) will bathe their bodies, wear bright and clean clothes, and use various treasures, silk canopies, banners, gold, silver, mani (wish-fulfilling jewels), pearls, coral, lapis lazuli, and cowrie shells, all kinds of precious things, because the new king has ascended the throne and they see such auspicious signs, so they all offer their gifts. At that time, when the new king inherits the position of the anointed king, the old ministers appointed by the previous king will each take charge of their duties according to their abilities. If there is a war within their own country, or if neighboring countries raise troops, all enemies will be completely destroyed, their own country will be protected from damage, and they will be good at increasing their family members and becoming closer to their friends. Good man! If one can do this, it is called the first wheel-turning anointed king. In his country, he can live in peace and happiness, initially subdue his enemies, have a long life, and protect his life. It is so, it is so! Good man! If a person is in the evil world of the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity),

遠離於佛，是故此中一切眾生，心多瞋恚更相侵逼，一切人民皆悉愁惱。愚闇癡冥起于斷、常，種種斗訟、貪嫉、諂偽，作諸欺誑悉具十惡，取著眾生惱亂人民，種種煩惱及諸過患，是故遠離甚深法眼，為瞋恚病之所擾害。心常遠離棄捨真實一切法味，意想散亂譏訶善法樂所愛味，常為煩惱及諸邪見惑網所覆。歸依六師傷敗聖道趣向三惡。有諸菩薩摩訶薩，已曾親近、供養過去無量諸佛，能度一切智慧大海，安住諸佛所行之道，皆悉集會到於我所。汝以修集種種佈施，善能調伏成就苦行遠離諸惡，久修諸佛難行苦行。常念智慧、方便、福德、大慈、大悲莊嚴瓔珞廣大伏藏，一切禪定、總持、忍辱，諸地大海皆已具足，不生諂誑幻偽之心。身相柔和滿足忍辱，而常善順以自莊嚴，皆悉近於一切智海。其色盛妙光明具足，能為一切聲聞、辟支佛作大導師；亦與一切生死怖畏眾生為作安慰。即是拘樓孫佛、拘那含牟尼佛、迦葉佛如是等如來之子，于賢劫中最為上首。以禪定智水而自洗浴，著慚愧衣，是最勝大仙所行之處；亦是解脫功德華鬘；亦名一切種智無生真實而自莊嚴；是三善行能為三界作密雲蓋已，於過去一切佛土善得安住，處於金剛三昧之座。亦於過去聲聞、辟支佛所，安置尊座四念處座；亦是先佛所安置座。於一

【現代漢語翻譯】現代漢語譯本遠離佛陀，因此這裡的眾生，心中多是嗔恨，互相侵犯逼迫，所有人民都憂愁煩惱。愚昧無知，陷入斷見和常見，引發各種爭鬥訴訟、貪婪嫉妒、諂媚虛偽，做出各種欺騙行為，完全具備十惡，執著于眾生，擾亂人民，產生各種煩惱和過患。因此遠離了甚深的法眼，被嗔恨的疾病所困擾。內心常常遠離並拋棄真實的法味，心意散亂，譏諷善法，喜愛貪戀的滋味，常常被煩惱和各種邪見的迷惑之網所覆蓋。歸依六師（外道六位導師）而敗壞聖道，趨向三惡道。有諸位菩薩摩訶薩（偉大的菩薩），他們曾經親近、供養過去無量諸佛，能夠度過一切智慧的大海，安住在諸佛所行的道路上，都來到了我這裡。你們通過修習各種佈施，善於調伏，成就苦行，遠離各種惡行，長久修習諸佛難以修行的苦行。常常憶念智慧、方便、福德、大慈、大悲，以莊嚴的瓔珞和廣大的伏藏來裝飾自己，一切禪定、總持、忍辱，諸地的大海都已具足，不生諂媚虛偽的幻妄之心。身相柔和，滿足忍辱，常常善於順應，以此來莊嚴自己，都接近於一切智慧的大海。他們的顏色盛美，光明具足，能夠為一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）作大導師；也為一切處於生死怖畏中的眾生帶來安慰。他們就是拘樓孫佛（過去七佛之一）、拘那含牟尼佛（過去七佛之一）、迦葉佛（過去七佛之一）等如來的兒子，在賢劫（我們所處的時代）中最為傑出。他們用禪定智慧之水來洗滌自己，穿著慚愧之衣，這是最殊勝的大仙所行之處；也是解脫功德的花鬘；也稱為一切種智（佛陀的智慧）無生真實的莊嚴；這三種善行能夠為三界（欲界、色界、無色界）作密雲般的覆蓋，已經在過去一切佛土中善得安住，處於金剛三昧（堅固的禪定）之座。也在過去聲聞、辟支佛那裡，安置了尊貴的四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）之座；這也是先佛所安置的座位。在同一個地方，

【English Translation】 English version Being far from the Buddha, therefore, all beings here have much anger in their hearts, constantly encroaching upon and oppressing each other, and all people are filled with sorrow and distress. Ignorant and foolish, they fall into the views of annihilation and permanence, giving rise to various conflicts, lawsuits, greed, jealousy, flattery, and deceit, committing all kinds of fraudulent acts, fully embodying the ten evils, clinging to sentient beings, disturbing the people, and generating various afflictions and faults. Therefore, they are far from the profound Dharma Eye, and are troubled by the disease of anger. Their minds constantly abandon and reject the true taste of the Dharma, their thoughts are scattered, they ridicule the good Dharma, and they delight in the flavors they crave, constantly being covered by the net of afflictions and various wrong views. They take refuge in the six teachers (the six heretical teachers) and ruin the holy path, heading towards the three evil realms. There are Bodhisattva Mahasattvas (great Bodhisattvas) who have been close to and made offerings to countless Buddhas in the past, who are able to cross the ocean of all wisdom, who abide in the path walked by the Buddhas, and who have all come to me. You have cultivated various forms of giving, are skilled in subduing, have accomplished ascetic practices, have distanced yourselves from all evils, and have long cultivated the difficult ascetic practices of the Buddhas. You constantly remember wisdom, skillful means, merit, great loving-kindness, and great compassion, adorning yourselves with magnificent necklaces and vast hidden treasures, and you have fully attained all meditative states, total retention, patience, and the oceans of all the stages, without giving rise to deceitful or illusory thoughts. Your physical forms are gentle, you are full of patience, and you are always skillful in conforming, using this to adorn yourselves, and you are all close to the ocean of all wisdom. Your colors are magnificent and your light is complete, and you are able to be great guides for all Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken on their own); you also bring comfort to all beings who are in the fear of birth and death. You are the sons of the Tathagatas such as Krakucchanda Buddha (one of the past seven Buddhas), Kanakamuni Buddha (one of the past seven Buddhas), and Kasyapa Buddha (one of the past seven Buddhas), and you are the most outstanding in this Bhadrakalpa (the current eon). You wash yourselves with the water of meditative wisdom, wear the clothes of shame and remorse, which is the place where the most excellent great sages walk; it is also the garland of the merit of liberation; it is also called the adornment of the unborn truth of all-knowing wisdom; these three good practices are able to act as a dense cloud covering the three realms (the desire realm, the form realm, and the formless realm), and you have already attained a good dwelling in all the Buddha lands of the past, and are seated on the seat of the Vajra Samadhi (the firm meditative state). You have also placed the honored seat of the four foundations of mindfulness (contemplation of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of phenomena) in the past for Sravakas and Pratyekabuddhas; this is also the seat placed by the previous Buddhas. In the same place,

切智渚住于菩提，能轉法輪紹三寶種令使不絕，擊於法鼓出大音聲遍滿三界。以此法輪聲使諸天人、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，鳩槃茶、富單那、迦吒富單那、餓鬼、毗舍阇，皆以四聖諦寂滅之相而自莊嚴。三轉十二行法輪，昔所未轉如今轉之，一切沙門婆羅門，若天、若魔、若梵皆不能轉，為欲利益安樂一切諸天人故。

「善男子！是名轉于初輪。若今世、後世是處、非處如實而知，到于安隱無畏之處，一切怨敵自然降伏。如實而知能轉梵輪，處處現於五濁惡世。諸弟子等正師子吼，若作五逆罪業眾產生就十惡，如是人等碎諸煩惱猶如金剛，斷諸有漏令得解脫，隨其所欲安置三乘住不退地。

「善男子！譬如有人初登王位，受灌頂已，觀察去、來三世若干等種無量王事；而以智慧觀察業因一切果報，隨其性相而置爵位。以此三業故，令其國土增長安樂，鄰國怨敵悉皆摧伏。何等為三？如灌頂王剎利，為護命故防備怨敵與他戰鬥，經營王宮及諸國土一切奉祿人民產業；是名灌頂大王成就第二輪。鄰國怨敵不能侵害，守護身命長壽安樂。如是，善男子！如來始成佛道得無上智，過去、未來、現在一切法眼，亦如三世諸佛所得法眼。故修行正法，為欲觀察一切業報差別之相，具深法眼分

【現代漢語翻譯】現代漢語譯本具一切智慧的聖者安住于菩提（覺悟），能轉動法輪，繼承佛法僧三寶的種子，使其不絕。他敲響法鼓，發出巨大的聲音，遍滿三界。這法輪的聲音使諸天人、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，鳩槃茶（甕形鬼）、富單那（臭餓鬼）、迦吒富單那（極臭餓鬼）、餓鬼、毗舍阇（食血鬼），都以四聖諦（苦、集、滅、道）寂滅的境界來莊嚴自己。他三轉十二行法輪，過去未曾轉動，如今轉動，一切沙門（出家修行者）、婆羅門（祭司），無論是天、魔、梵天都不能轉動，是爲了利益安樂一切諸天人。『善男子！這稱為轉動初輪。如果今世、後世，是處、非處都能如實了知，到達安穩無畏的境地，一切怨敵自然降伏。如實了知能轉動梵輪，處處顯現在五濁惡世（劫濁、見濁、煩惱濁、眾生濁、命濁）。諸弟子等發出正師子吼，如果造作五逆罪業（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的眾產生就十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），這樣的人也能粉碎煩惱猶如金剛，斷除一切有漏（煩惱）而得到解脫，隨其所愿安置於三乘（聲聞乘、緣覺乘、菩薩乘）住于不退轉之地。『善男子！譬如有人初登王位，接受灌頂之後，觀察過去、未來、現在三世各種不同的無量王事；並且以智慧觀察業因一切果報，根據其性質和表現來設定爵位。因為這三種行為，使他的國土增長安樂，鄰國怨敵全部被摧毀。哪三種呢？就像灌頂的剎帝利王（武士階層），爲了保護生命而防備怨敵與他們戰鬥，經營王宮和各個國土的一切俸祿人民產業；這稱為灌頂大王成就第二輪。鄰國怨敵不能侵害，守護身命長壽安樂。如此，善男子！如來開始成就佛道，得到無上智慧，過去、未來、現在一切法眼，也像三世諸佛所得的法眼。所以修行正法，是爲了觀察一切業報差別之相，具備深厚的法眼，分別

【English Translation】 English version The wise one who possesses all wisdom dwells in Bodhi (enlightenment), able to turn the Dharma wheel, inheriting the seeds of the Triple Gem (Buddha, Dharma, Sangha) so that they do not cease. He strikes the Dharma drum, emitting a great sound that fills the three realms. This sound of the Dharma wheel causes all Devas (gods), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans and non-humans, Kumbhandas (demon dwarfs), Putanas (foul-smelling ghosts), Kataputanas (extremely foul-smelling ghosts), hungry ghosts, and Pisacas (flesh-eating demons), to adorn themselves with the tranquil aspect of the Four Noble Truths (suffering, origin, cessation, path). He turns the twelve-spoked Dharma wheel three times, which was not turned in the past but is turned now. All Sramanas (ascetics), Brahmins (priests), whether gods, demons, or Brahmas, cannot turn it, for the purpose of benefiting and bringing peace to all Devas and humans. 'Good man! This is called turning the first wheel. If one truly understands what is appropriate and inappropriate in this life and the next, and reaches a place of peace and fearlessness, all enemies will naturally be subdued. Truly understanding, one can turn the Brahma wheel, appearing everywhere in the evil world of the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, life turbidity). The disciples roar the true lion's roar. If beings who commit the five rebellious acts (killing father, killing mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha) accomplish the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views), such people can also shatter their afflictions like a diamond, cut off all outflows (defilements) and attain liberation, placing them in the three vehicles (Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle) according to their desires, dwelling in the state of non-retrogression. 'Good man! It is like a person who first ascends the throne, after receiving the coronation, observes the various immeasurable royal affairs of the past, future, and present; and with wisdom observes the karmic causes and all their consequences, assigning ranks according to their nature and manifestation. Because of these three actions, his kingdom grows in peace and prosperity, and the enemies of neighboring countries are all destroyed. What are the three? Like a Kshatriya king (warrior class) who has been crowned, to protect his life, he prepares against enemies and fights them, manages the royal palace and all the lands, and all the salaries and industries of the people; this is called the crowned king accomplishing the second wheel. The enemies of neighboring countries cannot harm him, and he protects his life, achieving longevity and peace. Likewise, good man! The Tathagata begins to achieve Buddhahood, attaining supreme wisdom, the Dharma eye of all past, future, and present, also like the Dharma eye attained by all Buddhas of the three times. Therefore, practicing the true Dharma is for the purpose of observing the differences in all karmic retributions, possessing a profound Dharma eye, and distinguishing'

別業因，能令善根一切熾盛長夜安隱；悉使眾產生就種種無量之樂；能使一切外道怨敵自然降伏。

「何等為三業？坐禪、誦經、營理僧事。云何為禪？禪有十種。何等為十？第一知身；知身六入；知我、我所；知業因為因自在受生；知種種愛無明黑闇；知所親愛無有真實，屬眾因緣欲苦相續流注不絕，為滅此等令悉除斷。

「云何為業流？觀察一切三種業行，是名業流。生死無際愛因緣有，是名煩惱流。煩惱因緣故，無明和合能生名色；名色和合因緣故能生六入；六入因緣故能生觸；觸因緣故能生受；受因緣故能生後有；後有因緣故能生生；生因緣故能生老、病、死、苦；是名苦流。如是三流皆從愛生。何以故？因無明業，愛為水潤，為欲枯涸此三流故，樂觀無常名無常忍。能觀無常、苦、空、無我，信一切法愚癡無智；如幻、如炎、如水中月、如夢，空、無相、無愿；寂滅無生、空無諸相；常觀五陰空、無相、無愿；隨順忍樂觀察出息、入息，繫念安般增數、減數；觀住、觀滅、並觀住滅；還數有二種：意與覺觀俱滅；于覺觀取出息、入息相；減數有二：依止有出能除覺觀，出息、入息取其相貌。觀住有二種：觀出、入息，見其滅想心能住定。滅有二種：盡除諸結深凈于見，修出入息觀察五陰。何以

【現代漢語翻譯】現代漢語譯本：別業之因，能使善根一切熾盛，長夜安穩；能使眾生獲得種種無量的快樂；能使一切外道怨敵自然降伏。

『什麼是三業？』答：『是坐禪、誦經、營理僧事。』『什麼是禪？』答：『禪有十種。』『是哪十種？』答：『第一是知身；知身六入（眼、耳、鼻、舌、身、意六種感覺器官）；知我（主觀意識）、我所（客觀存在）；知業（行為）因為因（根本原因）自在受生（輪迴）；知種種愛（貪慾）無明（愚昧）黑暗；知所親愛（執著）沒有真實，屬於眾多因緣，慾望痛苦相續流注不絕，爲了滅除這些，令其全部斷除。』

『什麼是業流？』答：『觀察一切三種業行（身、口、意），這叫做業流。生死沒有邊際，因為愛（貪慾）的因緣而存在，這叫做煩惱流。因為煩惱的因緣，無明和合能生名色（精神和物質）；名色和合的因緣能生六入；六入的因緣能生觸（感覺）；觸的因緣能生受（感受）；受的因緣能生後有（未來的存在）；後有的因緣能生生（出生）；生的因緣能生老、病、死、苦；這叫做苦流。』這三種流都從愛產生。『為什麼呢？』答：『因為無明（愚昧）的業，愛像水一樣滋潤，爲了枯竭這三種流，樂觀無常叫做無常忍。』能觀察無常、苦、空、無我，相信一切法都是愚癡無智的；如幻、如炎、如水中月、如夢，空、無相、無愿；寂滅無生、空無諸相；常常觀察五陰（色、受、想、行、識）空、無相、無愿；隨順忍樂觀察出息、入息，繫念安般（數息法）增數、減數；觀察住、觀察滅、並觀察住滅；還數有兩種：意與覺觀（思維）一同滅；于覺觀取出息、入息的相；減數有兩種：依止有出能去除覺觀，出息、入息取其相貌。觀察住有兩種：觀察出、入息，見到其滅想心能住定。滅有兩種：完全去除各種煩惱，深凈于見，修出入息觀察五陰。為什麼呢？』

【English Translation】 English version: The cause of separate karma can make all good roots flourish, bringing peace throughout the long night; it can enable all sentient beings to achieve various immeasurable joys; it can naturally subdue all externalist enemies.

'What are the three karmas?' The answer is: 'They are sitting meditation, reciting scriptures, and managing monastic affairs.' 'What is meditation?' The answer is: 'There are ten kinds of meditation.' 'What are the ten?' The answer is: 'First is knowing the body; knowing the six entrances of the body (the six sense organs: eyes, ears, nose, tongue, body, and mind); knowing the self (subjective consciousness) and what belongs to the self (objective existence); knowing that karma (actions) is the cause (fundamental reason) for being born freely (reincarnation); knowing the various loves (desires), ignorance (delusion), and darkness; knowing that what is cherished (attachment) is not real, belonging to numerous causes and conditions, with desires and suffering continuously flowing without end, and in order to extinguish these, to make them all cease.'

'What is the flow of karma?' The answer is: 'Observing all three kinds of karmic actions (body, speech, and mind), this is called the flow of karma. Birth and death are without limit, existing because of the causes and conditions of love (desire), this is called the flow of afflictions. Because of the causes and conditions of afflictions, ignorance combines to produce name and form (mind and matter); the combination of name and form produces the six entrances; the six entrances produce contact (sensation); contact produces feeling; feeling produces future existence; future existence produces birth; birth produces old age, sickness, death, and suffering; this is called the flow of suffering.' These three flows all arise from love. 'Why is that?' The answer is: 'Because of the karma of ignorance (delusion), love is like water that nourishes, and in order to dry up these three flows, being optimistic about impermanence is called the patience of impermanence.' Being able to observe impermanence, suffering, emptiness, and no-self, believing that all dharmas are foolish and without wisdom; like illusions, like flames, like the moon in water, like dreams, empty, without characteristics, without wishes; tranquil extinction without birth, empty without all characteristics; constantly observing the five aggregates (form, feeling, perception, mental formations, and consciousness) as empty, without characteristics, without wishes; following the patience of joy, observing the out-breath and in-breath, focusing on Anapanasati (mindfulness of breathing) increasing and decreasing the count; observing dwelling, observing cessation, and observing dwelling and cessation; there are two kinds of counting back: the mind and conceptualization (thinking) cease together; from conceptualization, take the characteristics of the out-breath and in-breath; there are two kinds of decreasing the count: relying on having an exit that can remove conceptualization, take the appearance of the out-breath and in-breath. There are two kinds of observing dwelling: observing the out-breath and in-breath, seeing the thought of cessation, the mind can dwell in concentration. There are two kinds of cessation: completely removing all fetters, deeply purifying the view, practicing the out-breath and in-breath, observing the five aggregates. Why is that?'

故？此出入息名色盛陰；亦名受、想、行、識等盛陰；是名五盛陰種種不相應相。

「復有五種：非新、非故、非有、非聚、非言，如是五種。以此五陰觀三種業，以此三業觀究竟盡。復觀六處，有我、我所，有業，無明為田，愛為濕潤，究竟滅盡。以是觀察，具四念處，修集滿足，四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，乃至能滿十八不共法，得無生忍及一切智，具足首楞嚴三昧。修出、入息安般三昧，滿足一切正法住處。若能如是修諸禪定，則是供養過去、未來一切諸佛，是名佛子，從佛口生、從正法生。有能如此善修禪者，或是大士諸菩薩等；或是漏盡辟支、羅漢如所修集；是名菩薩摩訶薩，則能滿足十八不共法具一切智。

「善男子！是人不久當得阿耨多羅三藐三菩提，亦是三世如來世尊甚深法眼。滿足業行觀察果報，安住眾生於十種禪定。如是，善男子！則能轉于如來所轉禪定法輪。彼善男子，云何修于如來誦習？若有比丘、比丘尼、優婆塞、優婆夷，善男子！有少信心微薄善根，於世諦中善根未熟，令彼眾生於初、中、后夜，以時誦習修禪喜悅求無上智。我于爾時安置大乘修習禪定，讀誦、受持、種種供養，自誦、教人誦，自說、教人說，自供養、教人供養，自住大乘

【現代漢語翻譯】現代漢語譯本：

所以，這出入息（呼吸）被稱為色盛陰（物質聚集），也稱為受（感受）、想（思維）、行（意志）、識（意識）等盛陰；這就是所謂的五盛陰種種不相應的狀態。

還有五種狀態：非新、非故、非有、非聚、非言，這五種狀態。用這五陰來觀察三種業（身、口、意），用這三種業來觀察究竟的滅盡。再觀察六處（眼、耳、鼻、舌、身、意），有我、我所（屬於我的），有業，無明（對真理的無知）是田地，愛（慾望）是滋潤，最終滅盡。通過這樣的觀察，具備四念處（身、受、心、法），修習圓滿，四念處、四正勤（精進）、四如意足（禪定）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺分（擇法、精進、喜、輕安、念、定、舍）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），乃至能夠圓滿十八不共法（佛的十八種獨特功德），獲得無生忍（對法無生滅的領悟）及一切智（對一切法的智慧），具足首楞嚴三昧（一種強大的禪定）。修習出入息安般三昧（通過呼吸的禪定），圓滿一切正法住處。如果能夠這樣修習各種禪定，就是供養過去、未來一切諸佛，這被稱為佛子，從佛口生、從正法生。有能如此善修禪定的人，或是大士（偉大的菩薩）諸菩薩等；或是漏盡（煩惱已盡）辟支佛（獨覺）、阿羅漢（聲聞乘的最高果位）如所修集；這被稱為菩薩摩訶薩（偉大的菩薩），就能圓滿十八不共法，具足一切智。

善男子！這個人不久將證得阿耨多羅三藐三菩提（無上正等正覺），也是三世如來世尊甚深的法眼。圓滿業行，觀察果報，安住眾生於十種禪定。這樣，善男子！就能轉動如來所轉的禪定法輪。那位善男子，如何修習如來的誦習呢？如果有比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），善男子！有少許信心，微薄的善根，在世俗諦中善根尚未成熟，讓他們在初夜、中夜、后夜，按時誦習修禪，喜悅地尋求無上智慧。我那時安置大乘修習禪定，讀誦、受持、種種供養，自己誦、教人誦，自己說、教人說，自己供養、教人供養，自己安住大乘。

【English Translation】 English version:

Therefore, this in-and-out breath is called the aggregate of form (rūpa skandha), also called the aggregates of feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna); these are called the various non-corresponding aspects of the five aggregates.

There are also five states: not new, not old, not existent, not gathered, not spoken, these five states. Use these five aggregates to observe the three karmas (body, speech, and mind), and use these three karmas to observe ultimate extinction. Further observe the six sense bases (eye, ear, nose, tongue, body, and mind), there is self, what belongs to self, there is karma, ignorance (avidyā) is the field, craving (tṛṣṇā) is the moisture, ultimately extinguished. Through such observation, one possesses the four foundations of mindfulness (body, feeling, mind, and dharma), cultivates them to perfection, the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five faculties (faith, energy, mindfulness, concentration, and wisdom), the five powers (power of faith, power of energy, power of mindfulness, power of concentration, and power of wisdom), the seven factors of enlightenment (investigation of dharma, energy, joy, tranquility, mindfulness, concentration, and equanimity), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), and even able to perfect the eighteen unique qualities of a Buddha, attain the patience of non-arising (understanding of the non-arising and non-ceasing of dharmas) and all-knowing wisdom, fully possessing the Śūraṅgama Samādhi (a powerful meditation). Cultivate the in-and-out breath Ānāpāna Samādhi (meditation through breathing), perfecting all the abodes of the right dharma. If one can cultivate various meditations in this way, it is offering to all Buddhas of the past and future, this is called a child of the Buddha, born from the mouth of the Buddha, born from the right dharma. Those who can cultivate meditation well in this way, are either great beings (great Bodhisattvas) or Bodhisattvas; or those who have exhausted outflows (arhats) or Pratyekabuddhas (solitary realizers), as they have cultivated; this is called a Bodhisattva Mahāsattva (great Bodhisattva), who can perfect the eighteen unique qualities of a Buddha and possess all-knowing wisdom.

Good man! This person will soon attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), and is also the profound Dharma eye of the Tathāgata World-Honored One of the three times. Perfecting karmic actions, observing the results of karma, settling sentient beings in the ten kinds of meditation. Thus, good man! One can turn the Dharma wheel of meditation turned by the Tathāgata. That good man, how does he cultivate the recitation of the Tathāgata? If there are monks, nuns, laymen, laywomen, good man! Having a little faith, meager roots of goodness, whose roots of goodness in the mundane truth are not yet mature, let those sentient beings in the early, middle, and late night, at the appropriate times, recite and cultivate meditation, joyfully seeking supreme wisdom. At that time, I establish the Mahāyāna practice of meditation, reading, upholding, making various offerings, reciting oneself, teaching others to recite, speaking oneself, teaching others to speak, offering oneself, teaching others to offer, abiding oneself in the Mahāyāna.

亦教人住大乘，互相教化滅諸煩惱；皆為得於無上道利，亦欲滅諸眾生無量等苦，亦為得入無所畏處涅槃之城。若有眾生樂求辟支佛者，為說十二因緣法。樂求聲聞者，為說百千四種阿含，及與無量阿毗曇等教，令誦習如說修行。善男子！是名如來修誦習輪。善男子！若有鈍根眾生，為欲發起善根因緣，懈怠、少智、忘失正念，貪著住處、衣服、飲食、四事供養，遠離一切諸善知識；如此眾生，教令勸化料理僧事及與佛法和上阿阇梨故，是善男子！則為安置如來勸化營事福處。如是善男子，如實知于修習業法。善男子！是名第二佛輪，具足三業成熟眾生輪，到于安隱無畏之處，能師子吼轉梵法輪，令諸外敵皆悉降伏，如實能知眾生因緣。

「善男子！譬如灌頂剎利王，沙門、婆羅門、毗舍、首陀，諦善觀察誰有勇健，種種伎能，多聞、持戒；善知分別有功德者，方便、智慧，能勤精進堅固不退，種種福德而自莊嚴。於是眾中作灌頂剎利王，隨其相貌，金、銀、珍寶、倉庫、谷帛，及諸田宅、奴婢、僕使，皆悉給與此國。若有于眾生中能持戒者，如此眾生亦給短乏。若有眾生不持戒者，少於精進、懈怠、懶惰、忘失正念，無慈愍心亦無返復，不畏後世在欲淤泥。如是灌頂剎利大王，隨其事相謫罰安慰，或以教令謫

【現代漢語翻譯】現代漢語譯本也教導人們安住于大乘佛法，互相教導開化，以滅除各種煩惱；都是爲了獲得無上菩提的利益，也想滅除一切眾生無量無邊的痛苦，也爲了能夠進入無所畏懼的涅槃之城。如果有的眾生喜歡追求辟支佛（獨覺）的果位，就為他們宣說十二因緣法。如果喜歡追求聲聞（聽聞佛法而悟道）果位的，就為他們宣說百千種四阿含（佛教經典）以及無量阿毗曇（論藏）等教法，讓他們誦讀學習，如所說的那樣修行。善男子！這叫做如來修習誦習之輪。善男子！如果有根器遲鈍的眾生，爲了發起善根的因緣，他們懈怠、少智慧、忘失正念，貪著于住處、衣服、飲食、四事供養，遠離一切善知識；對於這樣的眾生，教導他們勸化，料理僧團事務以及佛法和上（和尚）阿阇梨（導師）的事務，善男子！這就等於安置瞭如來勸化營事的福德之處。像這樣的善男子，如實地知道修習業法。善男子！這叫做第二佛輪，具足身口意三業，成熟眾生之輪，到達安穩無畏之處，能夠像獅子吼一樣轉動梵法輪，使一切外道敵人全部降伏，如實地能夠知道眾生的因緣。「善男子！譬如灌頂剎利王（受過灌頂的國王），沙門（出家修行者）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸），仔細觀察誰有勇猛強健，各種技能，多聞、持戒；善於分辨有功德的人，方便、智慧，能夠勤奮精進，堅定不退，用各種福德來莊嚴自己。於是在眾人之中，作為灌頂剎利王，根據他們的相貌，給予金、銀、珍寶、倉庫、穀物布帛，以及各種田宅、奴婢、僕人，都全部給予這個國家。如果眾生中有人能夠持戒，也給這些眾生提供短缺的物資。如果有的眾生不持戒，缺少精進、懈怠、懶惰、忘失正念，沒有慈悲憐憫之心，也沒有悔改之心，不畏懼後世，沉溺於慾望的泥潭。像這樣的灌頂剎利大王，根據他們的情況，進行懲罰或安慰，或者用教令來懲罰。

【English Translation】 English version Also teach people to abide in the Mahayana, teaching and transforming each other to extinguish all afflictions; all for the sake of obtaining the benefit of unsurpassed enlightenment, also desiring to extinguish the immeasurable sufferings of all sentient beings, and also to be able to enter the city of Nirvana, the place of fearlessness. If there are sentient beings who enjoy seeking the Pratyekabuddha (Solitary Realizer) path, then the twelve links of dependent origination are explained for them. If they enjoy seeking the Sravaka (Hearer) path, then hundreds of thousands of the four Agamas (Buddhist scriptures) and immeasurable Abhidharma (commentaries) teachings are explained for them, causing them to recite and study, and practice as taught. Good man! This is called the Tathagata's wheel of practice and recitation. Good man! If there are sentient beings of dull faculties, for the sake of initiating the causes and conditions of good roots, they are lazy, lack wisdom, forget mindfulness, are attached to dwelling places, clothing, food, and the four kinds of offerings, and stay away from all good teachers; for such sentient beings, teach them to persuade and transform, to manage the affairs of the Sangha and the Dharma, and the affairs of the Upadhyaya (monk) and Acharya (teacher), good man! This is equivalent to establishing the place of merit for the Tathagata's persuasion and management. Such a good man, truly knows the practice of karma. Good man! This is called the second wheel of the Buddha, complete with the three karmas of body, speech, and mind, the wheel of maturing sentient beings, reaching the place of peace and fearlessness, able to roar like a lion and turn the wheel of the Dharma, causing all external enemies to be subdued, and truly able to know the causes and conditions of sentient beings. 「Good man! For example, a Kshatriya king who has received the consecration, a Shramana (ascetic), a Brahmin (priest), a Vaishya (merchant), a Shudra (slave), carefully observes who is brave and strong, has various skills, is learned, and upholds the precepts; is good at distinguishing those who have merit, skillful means, wisdom, is able to diligently advance, is firm and unretreating, and adorns themselves with various merits. Then, among the people, as a Kshatriya king who has received the consecration, according to their appearance, gold, silver, jewels, storehouses, grains, and silks, as well as various fields, houses, slaves, and servants, are all given to this country. If there are sentient beings among the people who are able to uphold the precepts, these sentient beings are also provided with what they lack. If there are sentient beings who do not uphold the precepts, lack diligence, are lazy, forget mindfulness, have no compassion, and have no repentance, do not fear the next life, and are immersed in the mire of desires. Such a Kshatriya king who has received the consecration, according to their circumstances, punishes or comforts them, or punishes them with teachings.

罰、或以系閉謫罰、或以財物謫罰、或復有奪種種產業、或有罰其鞭杖、或有截其支節、或有斬其身首，有如是等無量教授；是名灌頂剎利大王第三輪也。能令增益己之國土，降伏一切諸惡外敵，守護身命令得長壽。

「如是，如是！善男子！若我聲聞弟子，離於智慧、方便、福德及諸調伏，忘失正念亂心放逸，歸依於我，我知體性隨其相貌而調伏之。若有貢高難可調伏，心不恭敬不堅持戒，為法久住而調伏之。若起心念，教令心悔，又須言語而謫罰者，驅令下意終不與語。亦于僧中謫罰令其禮拜，呵詰嫌責不同僧利。或在僧前四體投地自歸伏罪，或時驅出不得共住。我知眾生種種體性，心所趣向，能生信解。為利彼故，除其黑闇、干竭駛流，得涅槃樂，為欲調伏破戒眾生，廣說諸經地獄等苦。若有眾生能起信敬凈意方便，隨彼體相說諸善根，為具善故乃至令得到無畏城。善男子！是名第三輪也。以如是輪，隨彼眾生得種種解，修行諸業悉具善本，使得安隱到無畏處，如彼賢聖轉佛法輪，外道怨敵自然降伏，能師子吼。

「善男子！譬如灌頂剎利大王，於國人民有若干種邪歸、邪見、邪解、邪出家，或於吉相專修如此，無量苦惱傷害眾生。灌頂大王以先王舊法，為彼眾生令專修學斷除倒見，先王舊善治國

【現代漢語翻譯】現代漢語譯本懲罰，或者用監禁來懲罰，或者用財物來懲罰，或者剝奪各種產業，或者用鞭打來懲罰，或者截斷肢體，或者斬首，有像這樣無量的教導；這稱為灌頂剎利大王（Kshatriya，古印度武士階層）的第三輪（chakra，法輪）。能使自己的國土增益，降伏一切邪惡的外敵，守護自身性命得以長壽。『是這樣，是這樣！善男子！如果我的聲聞弟子（Shravaka，佛陀的弟子），遠離智慧、方便、福德以及各種調伏，忘失正念，心意散亂放逸，歸依於我，我瞭解他們的體性，根據他們的相貌來調伏他們。如果有人貢高我慢難以調伏，內心不恭敬，不堅持戒律，爲了佛法長久住世而調伏他們。如果他們生起念頭，教導他們心生悔意，又需要言語來懲罰的，就驅使他們低下心意，最終不與他們說話。也在僧團中懲罰他們，讓他們禮拜，呵斥責備，不與僧團同利。或者在僧眾面前四體投地，自己歸伏認罪，或者有時驅逐出去，不得共同居住。我瞭解眾生種種的體性，心所趨向，能生起信解。爲了利益他們，除去他們的黑暗，使他們乾涸煩惱的河流，得到涅槃的快樂，爲了調伏破戒的眾生，廣泛宣說各種經典中地獄等的痛苦。如果有眾生能生起信敬，清凈心意，方便修行，根據他們的體相宣說各種善根，爲了具足善行，乃至讓他們到達無畏的城池。善男子！這稱為第三輪。用這樣的輪，隨著眾生得到各種理解，修行各種善業，都具足善的根本，使得他們安穩到達無畏之處，如同那些賢聖轉動佛法輪，外道怨敵自然降伏，能發出獅子吼。『善男子！譬如灌頂剎利大王，對於國內人民有若干種邪歸、邪見、邪解、邪出家，或者對於吉相專修如此，無量苦惱傷害眾生。灌頂大王用先王舊有的法度，爲了那些眾生，讓他們專心修學，斷除顛倒的見解，用先王舊有的善法治理國家。

【English Translation】 English version Punishment, or punishment by imprisonment, or punishment by property, or deprivation of various industries, or punishment by whipping, or cutting off limbs, or beheading, there are such immeasurable teachings; this is called the third wheel (chakra) of the crowned Kshatriya (ancient Indian warrior class) king. It can increase one's own territory, subdue all evil foreign enemies, and protect one's own life to achieve longevity. 'So it is, so it is! Good man! If my Shravaka (Buddha's disciple) disciples are far from wisdom, skillful means, merit, and all kinds of taming, forget the right mindfulness, and their minds are distracted and unrestrained, and they take refuge in me, I understand their nature, and tame them according to their appearance. If there are those who are arrogant and difficult to tame, who are not respectful in their hearts, and do not adhere to the precepts, I tame them for the sake of the long-term existence of the Dharma. If they have thoughts, teach them to repent, and need to be punished by words, then drive them to lower their minds and ultimately not speak to them. They are also punished in the Sangha (Buddhist monastic community), made to bow, scolded and blamed, and not share the benefits of the Sangha. Or they prostrate themselves before the Sangha, confess their sins, or sometimes they are expelled and not allowed to live together. I understand the various natures of sentient beings, where their minds are directed, and can generate faith and understanding. For their benefit, I remove their darkness, dry up the river of their afflictions, and obtain the joy of Nirvana. In order to tame the precept-breaking sentient beings, I widely preach the sufferings of hell and so on in various scriptures. If there are sentient beings who can generate faith and respect, pure minds, and practice skillfully, according to their nature, I preach various roots of goodness, in order to complete good deeds, and even lead them to the city of fearlessness. Good man! This is called the third wheel. With this wheel, as sentient beings gain various understandings, practice various good deeds, all have the root of goodness, so that they can safely reach the place of fearlessness, just like those sages who turn the wheel of the Dharma, the enemies of the heretics are naturally subdued, and they can roar like a lion. 'Good man! For example, a crowned Kshatriya king, for the people of the country, there are several kinds of evil refuge, evil views, evil understandings, evil renunciation, or for auspicious signs, they specialize in such practices, causing immeasurable suffering and harm to sentient beings. The crowned king uses the old laws of the former kings, for those sentient beings, to make them concentrate on learning, to cut off the inverted views, and to govern the country with the good laws of the former kings.'

之法亦使修行。灌頂剎利大王制法，令諸眾生悉同一意俱共調伏，同一悕望同所樂欲，同共歸趣皆令和合。隨順先王舊國之法聽受詔命，皆共隨伏同奉國法。爾時，灌頂剎利大王，常與國人同其飲食而共戲樂，不相疑猜心相體信共行王法，是名灌頂大王第四輪也。

「以如是輪能令己國悉得增長，並制怨敵皆悉降伏，能保國土守護壽命。善男子！如來世尊，見諸眾生有若干種邪歸、邪見、悕樂邪業。觀諸眾生，以是因緣，己於過去諸佛如來在大眾前，數數開示佛法因果，說六波羅蜜修行正道，說佛、法、僧三寶聖種，數數顯現一切業報，示教利喜而將導之，令諸邪見悉得解脫，及與四眾亦皆解脫。具修善行柔和調順，遊戲四念處，于諸解脫知見正道，悉得快樂令法久住。使三寶種終不斷絕，乃至四正勤、四如意足、五根、五力、七覺分、八聖道分，一切禪定解脫知見，悉得自在遊戲無礙。如是，善男子！是名如來第四輪也。

「如來成就如是輪故，令諸眾生一切歸依，皆修善業同其知見，安隱快樂悉令住于無畏之地。高勝大仙所證之處轉佛法輪，一切沙門、婆羅門、諸梵魔天所不能轉。摧伏天魔一切外道，於四眾中能師子吼。

「善男子！譬如灌頂大王，能令己國及他人民，若自妻色心無厭足。于

【現代漢語翻譯】現代漢語譯本這種方法也用來修行。灌頂剎利大王（Kshatriya king who has undergone the consecration ceremony）制定法律，使所有眾生都同心同德，共同調伏，有相同的期望和喜好，共同歸向，都能夠和合。他們遵循先王遺留下來的舊國法，聽從詔命，都順從並奉行國法。那時，灌頂剎利大王常常和國人一起飲食，共同娛樂，不互相猜疑，彼此信任，共同奉行王法，這就是灌頂大王的第四輪。通過這樣的輪，能夠使自己的國家得到增長，並制服所有怨敵，能夠保衛國土，守護壽命。善男子！如來世尊，看到眾生有各種各樣的邪歸、邪見、期望邪業。觀察到眾生因為這些因緣，自己在過去諸佛如來在大眾面前，多次開示佛法因果，宣說六波羅蜜（Six Perfections）的修行正道，宣說佛、法、僧三寶（Three Jewels）的聖種，多次顯現一切業報，教導他們，使他們歡喜，並引導他們，使所有邪見都得到解脫，以及四眾（Four Assemblies）也都得到解脫。他們修習善行，柔和調順，在四念處（Four Foundations of Mindfulness）中自在遊樂，對於各種解脫的知見正道，都得到快樂，使佛法長久住世。使三寶的種子永遠不會斷絕，乃至四正勤（Four Right Exertions）、四如意足（Four Paths to Magical Power）、五根（Five Spiritual Faculties）、五力（Five Spiritual Powers）、七覺分（Seven Factors of Enlightenment）、八聖道分（Noble Eightfold Path），一切禪定解脫的知見，都得到自在，遊樂無礙。像這樣，善男子！這就是如來的第四輪。如來成就這樣的輪，使所有眾生都歸依，都修習善業，有相同的知見，安穩快樂，都住在無畏之地。高勝大仙所證悟的地方，轉動佛法輪，一切沙門（Shramana）、婆羅門（Brahmana）、諸梵魔天（Brahma and Mara）都不能轉動。摧伏天魔和一切外道，在四眾中能夠發出獅子吼。善男子！譬如灌頂大王，能夠使自己的國家和他國的人民，如果對自己的妻子有貪慾，心無厭足。

【English Translation】 English version This method is also used for practice. The consecrated Kshatriya king established laws to ensure that all beings are of one mind, jointly subdued, have the same hopes and desires, jointly converge, and are all in harmony. They follow the old laws of the former kings, obey the edicts, and all submit to and uphold the national laws. At that time, the consecrated Kshatriya king often ate and played with the people of the country, without suspicion, trusting each other, and jointly practicing the king's laws. This is called the fourth wheel of the consecrated king. Through such a wheel, one can cause one's own country to grow, subdue all enemies, protect the land, and safeguard life. Good man! The Tathagata, the World Honored One, sees that beings have various kinds of wrong refuges, wrong views, and desires for wrong actions. Observing that beings, due to these causes, have in the past, before the assemblies of all Buddhas and Tathagatas, repeatedly expounded the causes and effects of the Dharma, explained the right path of practice of the Six Paramitas (Six Perfections), explained the sacred seeds of the Three Jewels (Buddha, Dharma, Sangha), repeatedly manifested all karmic retributions, taught them, made them happy, and guided them, so that all wrong views are liberated, and the Four Assemblies (monks, nuns, laymen, laywomen) are also liberated. They cultivate good deeds, are gentle and harmonious, freely play in the Four Foundations of Mindfulness, and for all the right paths of liberation and knowledge, they all attain happiness, so that the Dharma may abide long. They ensure that the seeds of the Three Jewels are never cut off, and even the Four Right Exertions, the Four Paths to Magical Power, the Five Spiritual Faculties, the Five Spiritual Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path, all the knowledge of meditative concentration and liberation, are all attained freely, and they play without hindrance. Thus, good man! This is called the fourth wheel of the Tathagata. The Tathagata, having accomplished such a wheel, causes all beings to take refuge, to cultivate good deeds, to have the same knowledge, to be peaceful and happy, and to dwell in the place of fearlessness. The place where the great and superior sage has attained enlightenment, turns the Dharma wheel, which cannot be turned by all Shramanas, Brahmanas, and Brahma and Mara. He subdues the heavenly demons and all external paths, and is able to roar like a lion in the Four Assemblies. Good man! Just like a consecrated king, who can cause the people of his own country and other countries, if they have greed for their own wives, their hearts are never satisfied.

他產業並諸妻色皆生貪著，守護城郭禁諸雜物，國土村邑及以王宮，乃至戍邏皆悉遮制緻密堅固。善男子！是名第五灌頂大王禁制輪也。

「時灌頂王，如是成就輪已，能令外諸怨敵皆悉降伏，亦使己國常得增長救護身命。

「善男子！如來多陀阿伽度，能令魔王波旬，九十五種眾邪外道，及諸無量一切眾生，於己產業心無厭足，乃至欲害我故，以火坑毒飯，推山欲壓，放其醉象，或拔利劍，以如是等而逐於我，或以塵穢而坌于佛，或以淫慾而謗如來，或言非人亦非丈夫，如是種種誹謗毀呰，而口惡罵于佛、法、僧，為諸利養眾因緣故，而生嫉妒誹謗聲聞。如來世尊善守六根住四梵處，教諸聲聞，或以四念處，以四辯才，為說聲聞三解脫門。如是，如來有若干種，或以世間法及出世間法，能令一切如實而知。善男子！是名如來第五輪也。

「如來修如是輪，以出世間智，令他眾生種種歸依，皆同產業共其知見，安隱快樂住無所畏。是諸高勝大仙居處轉佛法輪，沙門、婆羅門、諸梵魔天所不能轉，悉能摧伏一切天魔及諸外道，於四眾中能師子吼。

大方廣十輪經卷第二大正藏第 13 冊 No. 0410 大方廣十輪經

大方廣十輪經卷第三

失譯人名今附北涼錄；

【現代漢語翻譯】現代漢語譯本：他對於自己的產業和妻妾都產生貪戀執著，守護城池，禁止各種雜物進入，對於國土、村莊、以及王宮，乃至邊境巡邏都嚴加控制，使其嚴密堅固。善男子！這稱為第五灌頂大王的禁制輪。當灌頂王如此成就此輪時，能使外來的所有怨敵都降伏，也能使自己的國家常常得到增長，保護生命。善男子！如來多陀阿伽度（Tathāgata，如來），能使魔王波旬（Pāpīyas，魔王），九十五種外道，以及無數一切眾生，對於自己的產業心無厭足，甚至想要加害於我，用火坑、毒飯，推山想要壓我，放出醉象，或者拔出利劍，用這些方法來追逐我，或者用塵土污穢來玷污佛，或者用淫慾來誹謗如來，或者說我不是人也不是丈夫，像這樣種種誹謗譭謗，並且口出惡言謾罵佛、法、僧，爲了各種利益供養的緣故，而生起嫉妒誹謗聲聞。如來世尊善於守護六根，安住於四梵住（Brahmavihāras，四種清凈的住處），教導聲聞，或者用四念處（catvāri smṛtyupasthānāni，四種禪修方法），用四辯才（catasraḥ pratisaṃvidaḥ，四種辯論能力），為他們宣說聲聞三解脫門（trīṇi vimokṣamukhāni，三種解脫的法門）。如此，如來有若干種方法，或者用世間法，或者用出世間法，能使一切眾生如實地瞭解。善男子！這稱為如來的第五輪。如來修習這樣的輪，用出世間的智慧，使其他眾生種種歸依，都擁有共同的產業和知見，安穩快樂地居住，無所畏懼。這些高勝的大仙所居住的地方，轉動佛的法輪，沙門（śramaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司）、諸梵天魔天所不能轉動，都能摧伏一切天魔和外道，在四眾之中能夠獅子吼。

【English Translation】 English version: He becomes greedy and attached to his own possessions and wives, guards the city, prohibits various miscellaneous items, and strictly controls the country, villages, palaces, and even border patrols, making them tight and secure. Good man! This is called the fifth Consecrated King's Wheel of Restraint. When the Consecrated King thus accomplishes this wheel, he can subdue all external enemies, and also enable his own country to constantly grow and protect life. Good man! The Tathāgata (如來), can cause the demon king Pāpīyas (波旬), the ninety-five kinds of heretics, and countless beings, to be insatiable with their own possessions, and even want to harm me, using fire pits, poisoned food, pushing mountains to crush me, releasing drunken elephants, or drawing sharp swords, using these methods to pursue me, or using dust and filth to defile the Buddha, or using lust to slander the Tathāgata, or saying that I am neither human nor a man, slandering and defaming in various ways, and uttering evil words to curse the Buddha, Dharma, and Sangha, for the sake of various benefits and offerings, and giving rise to jealousy and slander against the Śrāvakas (聲聞). The Tathāgata, the World Honored One, is good at guarding the six senses, dwells in the four Brahmavihāras (四梵住), and teaches the Śrāvakas, either with the four smṛtyupasthānāni (四念處), with the four pratisaṃvidaḥ (四辯才), and explains to them the three vimokṣamukhāni (三解脫門) of the Śrāvakas. Thus, the Tathāgata has various methods, either using worldly methods or transcendental methods, to enable all beings to truly understand. Good man! This is called the fifth wheel of the Tathāgata. The Tathāgata cultivates such a wheel, using transcendental wisdom, to cause other beings to take refuge in various ways, all sharing common possessions and views, living peacefully and happily, without fear. In the places where these high and superior great sages dwell, they turn the Dharma wheel of the Buddha, which cannot be turned by śramaṇas (沙門), brāhmaṇas (婆羅門), and the various Brahma and Mara heavens, and can subdue all heavenly demons and heretics, and roar like a lion among the four assemblies.

灌頂喻品第四

「善男子！譬如灌頂剎利大王，諸秘要法守護之事皆悉備已，然後與諸宮人、婇女而自圍繞，遊戲五欲放逸自恣，不攝六根肆情快樂，是名灌頂剎利大王第六輪也。外諸怨敵悉皆降伏，增益己國壽命長遠。族姓子！如來、世尊及諸菩薩摩訶薩、諸聲聞眾，深自防護得無所畏。

「爾時，如來入于初禪，第二、第三、乃至第四禪，入于空處、識處、不用處、非想非非想處，悉入諸佛行處三昧。

「爾時，如來入三昧已，無量億那由他天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，餓鬼、毗舍阇、富單那、迦吒富單那，粗弊惡心其意佷戾無有愍傷，于諸眾生不起慈心言無後世；而彼見我入一切佛行處三昧故得勝歡悅，于諸三寶得最勝盛，愛樂、歡喜、尊重、恭敬得未曾有，離一切噁心多悔過，於一切種無量無數業障、煩惱障、法障，於一剎那頃悉能滅盡，功德智慧皆得具足，背離生死趣向涅槃，一切皆悉護持佛法，是名如來第六輪也。

「如來成就如是輪故，禪定解脫三摩跋提斷眾生結，以是智慧滅諸煩惱，到安隱處得無所畏。高大勝仙轉于梵輪，若沙門、婆羅門及諸魔梵所不能轉。一切外道塵勞怨敵皆悉降伏，於四眾中而師子吼。

「善男

【現代漢語翻譯】現代漢語譯本灌頂喻品第四『善男子！譬如灌頂的剎利大王（Kshatriya，古印度四大種姓之一，指武士、貴族），所有秘密重要的守護方法都已完備，然後與眾多宮女、嬪妃圍繞，嬉戲於五欲之中，放縱自我，不約束六根，恣意享樂，這稱為灌頂剎利大王的第六輪。對外，所有怨敵都被降伏，增益自己的國家，壽命長遠。族姓之子！如來、世尊以及諸菩薩摩訶薩（Mahasattva，大菩薩）、諸聲聞眾，都深自防護，獲得無所畏懼。『那時，如來進入初禪，第二禪、第三禪，乃至第四禪，進入空無邊處、識無邊處、無所有處、非想非非想處，完全進入諸佛所行的三昧（Samadhi，禪定）。』『那時，如來進入三昧后，無量億那由他（Nayuta，數量單位，指極大的數目）天、龍、夜叉（Yaksa，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）、緊那羅（Kinnara，一種歌神）、摩睺羅伽（Mahoraga，一種大蟒神）、人非人等，餓鬼、毗舍阇（Pisaca，食肉鬼）、富單那（Putana，臭餓鬼）、迦吒富單那（Kataputana，極臭餓鬼），他們粗暴惡劣，心意兇狠，沒有憐憫之心，對眾生不起慈悲之心，認為沒有來世；然而他們見到我進入一切佛所行的三昧，因此得到殊勝的歡喜，對三寶（佛、法、僧）產生最殊勝的愛樂、歡喜、尊重、恭敬，得到前所未有的感受，遠離一切噁心，多生悔過，對於一切種類無量無數的業障、煩惱障、法障，在一剎那間都能滅盡，功德智慧都得到具足，背離生死，趨向涅槃，一切都護持佛法，這稱為如來的第六輪。』『如來成就這樣的輪，禪定解脫三摩跋提（Samapatti，等至，指禪定）斷除眾生的煩惱結縛，以這樣的智慧滅除各種煩惱，到達安穩之處，獲得無所畏懼。高大殊勝的仙人轉動梵輪（指佛法），這是沙門（Sramana，出家修行者）、婆羅門（Brahmana，古印度祭司）以及諸魔梵所不能轉動的。一切外道塵勞怨敵都被降伏，在四眾（比丘、比丘尼、優婆塞、優婆夷）中發出獅子吼。』『善男子！』

【English Translation】 English version Chapter Four: The Parable of the Consecration 'Good man! It is like a Kshatriya (one of the four major castes in ancient India, referring to warriors and nobles) king who has been consecrated. All secret and important protective measures are fully prepared. Then, surrounded by palace women and concubines, he indulges in the five desires, unrestrained, not controlling his six senses, and enjoying himself at will. This is called the sixth wheel of the consecrated Kshatriya king. Externally, all enemies are subdued, his country is enriched, and his life is prolonged. Son of a noble family! The Tathagata (the Thus Come One, an epithet of the Buddha), the World Honored One, and all Bodhisattva Mahasattvas (great Bodhisattvas), and all the Shravakas (disciples who hear the teachings), are deeply self-protected and have attained fearlessness.' 'At that time, the Tathagata entered the first Dhyana (meditative absorption), the second, the third, and even the fourth Dhyana, entering the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, fully entering the Samadhi (meditative concentration) that all Buddhas practice.' 'At that time, after the Tathagata entered Samadhi, countless billions of Nayutas (a unit of large numbers) of Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (a mythical bird), Kinnaras (a type of celestial musician), Mahoragas (a type of great serpent god), humans and non-humans, hungry ghosts, Pisacas (flesh-eating ghosts), Putanas (foul-smelling ghosts), and Kataputanas (extremely foul-smelling ghosts), who are coarse and evil-minded, with cruel intentions, without compassion, not having a compassionate heart towards sentient beings, and believing there is no afterlife; however, when they see me entering the Samadhi practiced by all Buddhas, they obtain supreme joy, and towards the Three Jewels (Buddha, Dharma, Sangha) they develop the most supreme love, joy, respect, and reverence, gaining unprecedented feelings, abandoning all evil thoughts, and repenting greatly. For all kinds of immeasurable and countless karmic obstacles, afflictive obstacles, and Dharma obstacles, they can extinguish them all in an instant. Merits and wisdom are fully attained, they turn away from birth and death, and move towards Nirvana. All of them uphold the Buddha's teachings. This is called the sixth wheel of the Tathagata.' 'The Tathagata, having accomplished such a wheel, through Dhyana, liberation, and Samapatti (attainment of meditative absorption), breaks the bonds of sentient beings. With this wisdom, he extinguishes all afflictions, reaches a place of peace, and attains fearlessness. The great and supreme sage turns the Brahma wheel (referring to the Dharma), which cannot be turned by Sramanas (ascetics), Brahmanas (priests), or any Mara (demon) or Brahma. All external heretics, defilements, and enemies are subdued, and he roars like a lion among the four assemblies (monks, nuns, laymen, and laywomen).' 'Good man!'

子！譬如灌頂剎利大王與四兵眾，一切己國城邑、聚落，園樹、田澤、泉池、溪谷，丘澗及諸曠野遍觀己國，于其中間所有產業，若於彼處多有疑畏敵國怨賊，剎利大王便隨其處，置同心人防諸怨賊，善守己國令得安樂，是名剎利灌頂大王第七輪也。外諸怨敵皆悉降伏，增益己國壽命得長。如是，族姓子！如來世尊，為諸眾生開示佛眼，若欲心如實知欲心，若瞋心如實知瞋心，若癡心如實知癡心，亦知眾生為諸煩惱有種種病，隨其所行如實而知。如來悉于如是等處，皆以方便精進勢力，令諸眾生隨其類根，以禪定藥除滅煩惱。若有眾生多貪愛者教以不凈，若有眾生可以四梵堂治者教修四梵堂，若有眾生多愚癡者教觀因緣，若有眾生應修數息者教以數息，若有眾生應修三解脫門者教以三解脫門，若有眾生應修禪定者教以禪定，若有眾生應修無色定者教以無色定，乃至應以首楞嚴三昧斷諸眾生煩惱病者，亦即教修首楞嚴三昧。何以故？不使眾生墮於四魔，令得自在斷人天道；亦復不令諸眾生等，入于惡趣斷三寶種。是善男子！如來能知一切至處，是名如來第七輪也。

「如來成就如此輪故，到安隱處得無所畏，高大勝仙能轉法輪，一切沙門、婆羅門及諸魔梵所不能轉。諸餘外道一切怨敵皆悉降伏，於四眾中而師子吼

【現代漢語翻譯】現代漢語譯本：『子！譬如灌頂剎利大王（Kshatriya king，剎帝利灌頂王）與四兵眾，巡視自己所有的城邑、村落、園林、田地、沼澤、泉池、溪谷、山丘、山澗以及曠野，遍觀自己的國土。在這些地方的所有產業中，如果發現有地方存在敵國或盜賊的威脅，剎利大王就會在那裡安排忠誠的人來防守，保護自己的國家，使其安寧。這被稱為剎利灌頂大王的第七輪。這樣，外來的所有敵人都會被降伏，國家的壽命也會因此延長。』『同樣，族姓子！如來世尊（Tathagata，佛陀）為眾生開啟佛眼，如果想要如實地瞭解自己的欲心，就如實地瞭解欲心；如果想要如實地瞭解自己的嗔心，就如實地瞭解嗔心；如果想要如實地瞭解自己的癡心，就如實地瞭解癡心。也知道眾生因為各種煩惱而有各種疾病，如實地瞭解他們所行的道路。如來在所有這些情況下，都會運用方便和精進的力量，讓眾生根據他們的根器，用禪定的藥物來消除煩惱。如果有的眾生貪愛心很重，就教他們修不凈觀；如果有的眾生可以通過修四梵堂（Four Brahmaviharas，四梵住）來治療，就教他們修四梵堂；如果有的眾生愚癡很重，就教他們觀察因緣；如果有的眾生應該修數息觀，就教他們修數息觀；如果有的眾生應該修三解脫門（Three Doors to Liberation，三解脫門），就教他們修三解脫門；如果有的眾生應該修禪定，就教他們修禪定；如果有的眾生應該修無色定，就教他們修無色定；乃至應該用首楞嚴三昧（Shurangama Samadhi，首楞嚴三昧）來斷除眾生的煩惱病，就教他們修首楞嚴三昧。為什麼呢？爲了不讓眾生墮入四魔（Four Maras，四魔），讓他們獲得自在，斷除人天道；也不讓眾生墮入惡趣，斷絕三寶（Three Jewels，三寶）的種子。』『善男子！如來能夠知道一切眾生所處的境地，這被稱為如來的第七輪。』『如來成就這樣的輪，到達安穩的境地，獲得無所畏懼，成為高大殊勝的仙人，能夠轉動法輪（Dharma Wheel，法輪），這是所有沙門（Shramana，沙門）、婆羅門（Brahmana，婆羅門）以及魔梵（Mara and Brahma，魔和梵天）都無法轉動的。所有其他的外部敵人都會被降伏，在四眾（Four Assemblies，四眾）之中發出獅子吼。』

【English Translation】 English version: 'Son! It is like a consecrated Kshatriya king (Kshatriya king) with his fourfold army, who surveys all his cities, villages, gardens, fields, marshes, springs, streams, hills, valleys, and wildernesses, observing his entire kingdom. Among all the properties in these places, if there is a place where there is a threat from enemy countries or thieves, the Kshatriya king will place loyal people there to defend and protect his country, ensuring its peace. This is called the seventh wheel of the consecrated Kshatriya king. In this way, all external enemies are subdued, and the life of the country is extended.' 'Similarly, son of a noble family! The Tathagata (Buddha), the World Honored One, opens the Buddha eye for all beings. If one wishes to truly understand their desire mind, they understand their desire mind; if one wishes to truly understand their anger mind, they understand their anger mind; if one wishes to truly understand their delusion mind, they understand their delusion mind. He also knows that beings have various illnesses due to various afflictions, and he truly understands the paths they walk. In all these situations, the Tathagata uses skillful means and diligent effort to enable beings to eliminate their afflictions with the medicine of meditation, according to their capacities. If there are beings with strong attachments, he teaches them the contemplation of impurity; if there are beings who can be cured by practicing the Four Brahmaviharas (Four Brahmaviharas), he teaches them to practice the Four Brahmaviharas; if there are beings who are very ignorant, he teaches them to contemplate dependent origination; if there are beings who should practice mindfulness of breathing, he teaches them mindfulness of breathing; if there are beings who should practice the Three Doors to Liberation (Three Doors to Liberation), he teaches them the Three Doors to Liberation; if there are beings who should practice meditation, he teaches them meditation; if there are beings who should practice formless meditation, he teaches them formless meditation; and even if there are beings whose afflictions should be cut off by the Shurangama Samadhi (Shurangama Samadhi), he teaches them to practice the Shurangama Samadhi. Why is this? It is so that beings do not fall into the Four Maras (Four Maras), so that they may attain freedom and cut off the paths of humans and gods; and also so that beings do not fall into the evil realms, cutting off the seeds of the Three Jewels (Three Jewels).' 'Good man! The Tathagata is able to know all the places where beings are, and this is called the seventh wheel of the Tathagata.' 'Because the Tathagata has accomplished such a wheel, he reaches a place of peace, attains fearlessness, becomes a great and victorious sage, and is able to turn the Dharma Wheel (Dharma Wheel), which cannot be turned by all Shramanas (Shramana), Brahmanas (Brahmana), and Mara and Brahma (Mara and Brahma). All other external enemies are subdued, and he roars the lion's roar among the Four Assemblies (Four Assemblies).'

。

「善男子！譬如灌頂剎利大王，為諸眾生念先種姓。幼小嬉戲所生之處，及諸澡浴、偃臥、飲乳，剪治手足一切爪甲，案摩支節，乃至戲弄灰土供奉事者，習學無量種種伎術，遊行他國晨夜住處，敬事王者及諸大臣，並作太子至今登位，得為大王受諸娛樂自在無礙。爾時，諸方、四維、上、下有大音聲說偈讚歎，愿使常以正法治國不惱眾生，為護國土故，是名剎利灌頂大王第八輪也。

「成就如是輪已，是時灌頂剎利大王，能令一切外道怨敵皆悉降伏，自保壽命令得增長。如是，善男子！如來世尊于大眾中觀宿命因緣，一生、二生、三生，乃至無量百千億生憶念劫成、劫壞，乃至無量億劫一切成、壞。我生彼處如是種姓，如是名字、如是生處，食如是食、受如是苦樂，如是長壽、如是久住，如是壽命邊際，于彼沒已而來生此，復於此沒往生於彼，能知彼相一切方所，若干種別本宿命事，是名如來第八輪也。

「如來成就如是輪已，到安隱處得無所畏，最勝大仙轉於法輪，一切沙門、婆羅門及諸魔梵所不能轉，外道怨敵皆悉降伏，於四眾中能師子吼。

「善男子！譬如灌頂剎利大王，于其國界所有人民，悉知根原，種姓眷屬皆悉勇健種種伎術，知其貧、富、端正、醜陋，乃至死時，或以自

【現代漢語翻譯】現代漢語譯本『善男子！譬如灌頂剎利大王（Kshatriya king who has undergone the consecration ceremony），爲了眾生回憶先前的種姓（lineage）。他幼年嬉戲的地方，以及洗浴、躺臥、飲乳，修剪手足指甲，按摩肢體，乃至玩耍泥土，供奉侍奉的人，學習無數種技藝，在其他國家早晚居住的地方，尊敬侍奉國王和大臣，並作為太子直到登基，成為大王享受各種娛樂，自在無礙。那時，四方、四維、上、下都有巨大的聲音吟唱讚歎，愿他常常以正法治理國家，不惱害眾生，爲了守護國土，這稱為剎利灌頂大王的第八輪。』『成就這樣的輪之後，這時灌頂剎利大王，能夠使一切外道怨敵都降伏，自己保全壽命，使之增長。像這樣，善男子！如來世尊在大眾中觀察宿命因緣，一生、二生、三生，乃至無數百千億生，憶念劫成、劫壞，乃至無數億劫的一切成、壞。我生在那個地方，是這樣的種姓，這樣的名字，這樣的出生地，吃這樣的食物，受這樣的苦樂，這樣的長壽，這樣長久地居住，這樣的壽命終結，在那裡死後又來到這裡出生，又從這裡死後往生到那裡，能夠知道那些地方的一切情況，各種不同的前世經歷，這稱為如來的第八輪。』『如來成就這樣的輪之後，到達安穩的地方，得到無所畏懼，最殊勝的大仙轉動法輪，一切沙門（Shramana，修行者）、婆羅門（Brahmana，祭司）以及諸魔梵（Mara and Brahma）所不能轉動，外道怨敵都降伏，在四眾（比丘、比丘尼、優婆塞、優婆夷）中能夠獅子吼。』『善男子！譬如灌頂剎利大王，對於他國界內所有的人民，都知道他們的根源，種姓眷屬都勇猛強健，掌握各種技藝，知道他們的貧窮、富有、端正、醜陋，乃至死亡的時候，或者用自己』

【English Translation】 English version 'Good man! It is like a Kshatriya king who has undergone the consecration ceremony, who for the sake of all beings remembers his former lineage. The places where he played as a child, and where he bathed, reclined, and suckled, the trimming of his fingernails and toenails, the massaging of his limbs, even the people who played with him in the dirt and served him, the countless skills he learned, the places he stayed in other countries day and night, the respect he showed to kings and ministers, and how he became a prince until he ascended the throne, becoming a great king enjoying all kinds of pleasures, free and unhindered. At that time, from all directions, the four cardinal points, above and below, there were great voices chanting praises, wishing that he would always govern the country with the righteous Dharma, not harming sentient beings, and for the sake of protecting the country, this is called the eighth wheel of the consecrated Kshatriya king.' 'Having achieved such a wheel, at that time the consecrated Kshatriya king is able to subdue all external enemies, and preserve his own life, causing it to increase. In this way, good man! The Tathagata, the World Honored One, in the midst of the assembly observes the causes and conditions of past lives, one life, two lives, three lives, even countless hundreds of thousands of millions of lives, remembering the formation and destruction of kalpas, even countless millions of kalpas of all formations and destructions. I was born in that place, of such a lineage, with such a name, in such a birthplace, eating such food, experiencing such suffering and joy, with such a lifespan, living for such a long time, with such an end to my life, having died there and then being born here, and having died here and then being born there, being able to know all the circumstances of those places, the various different past life experiences, this is called the eighth wheel of the Tathagata.' 'Having achieved such a wheel, the Tathagata reaches a place of peace and obtains fearlessness, the most supreme great sage turns the Dharma wheel, which cannot be turned by all Shramanas, Brahmanas, and all Mara and Brahma, all external enemies are subdued, and in the four assemblies (monks, nuns, laymen, and laywomen) he is able to roar like a lion.' 'Good man! It is like a consecrated Kshatriya king, who knows the origins of all the people within his kingdom, their lineages and families, all of whom are brave and strong, possessing various skills, knowing their poverty, wealth, beauty, and ugliness, even until the time of their death, or by his own'

業命終而死，或犯王法刑戮而死，或更相殘害夭壽而死，或以鞭杖閉繫囚縛，或以伎術戰陣斗諍，或以財物，或以愛慾，或以瞋恚，或以飢渴，或以己過患，或以老死，或以中年，或以幼少，或作善業，或作惡業，一切死者皆悉察知因緣本未。

「如是思惟：『若有眾生修善因緣為欲生天，或有眾生修惡因緣趣向惡道。』如是思惟：『修身善行，修口善行，修意善行，我常方便教修佈施，皆令調伏隨順此行。若命終時當生天上，常處善趣遠離惡道。』如是，灌頂剎利大王！勤修一切身、口業善，好行佈施，飲食、衣服、象、馬、乘騎，臥具、醫藥種種所須，乃至給使奴、婢、僮僕皆悉施與，並舍頭目及諸手足，不惜身命。悉斷殺生、偷盜、邪淫、妄言、惡口、兩舌、綺語、貪、瞋、邪見。

「如是，灌頂剎利大王有十種利益，護善名稱而得財業，身相微妙多得眷屬，少病少惱得賢智眷屬，趣向善處，皆悉供給親近供養，名聞十方一切皆為說偈讚誦，諸大天神悉來擁護，身壞命終得生天上，是名灌頂剎利大王第九輪也。

「成就如是輪已，增益國界壽命延長。如是，善男子！如來世尊為諸眾生，悉知他人死此生彼如實而知，若有眾產生就身業不善、口業不善、意業不善，誹謗賢聖，邪見顛倒；以是邪

【現代漢語翻譯】現代漢語譯本因業力而壽命終結死亡，或者因為觸犯王法被處刑而死，或者互相殘殺而夭折，或者因為鞭打、監禁、囚禁，或者因為使用伎倆、戰鬥、爭鬥，或者因為財物，或者因為愛慾，或者因為嗔恨，或者因為飢渴，或者因為自己的過錯，或者因為衰老而死，或者因為中年，或者因為年幼，或者因為做了善業，或者因為做了惡業，所有死去的人，都能完全知曉其因緣本末。如此思惟：『如果有眾生修習善的因緣，是爲了往生天界；或者有眾生修習惡的因緣，趨向惡道。』如此思惟：『修習身善行，修習口善行，修習意善行，我常常方便教導他們修習佈施，都讓他們調伏身心，隨順這些修行。如果他們壽命終結時，應當往生天上，常處善道，遠離惡道。』如此，灌頂剎利大王（Kshatriya king, 受過灌頂的剎帝利國王）！勤勉修習一切身、口善業，喜歡行佈施，飲食、衣服、象、馬、乘騎，臥具、醫藥各種所需，乃至給使的奴婢、僕人都全部施與，甚至捨棄頭目和手足，不吝惜身命。完全斷除殺生、偷盜、邪淫、妄語、惡口、兩舌、綺語、貪婪、嗔恨、邪見。如此，灌頂剎利大王（Kshatriya king, 受過灌頂的剎帝利國王）有十種利益，護持善名而獲得財富，身相微妙，多得眷屬，少病少惱，得到賢能智慧的眷屬，趨向善處，都得到供給、親近、供養，名聲傳遍十方，一切都為他吟誦讚歌，諸大天神都來擁護，身壞命終后得以往生天上，這就是灌頂剎利大王的第九輪。成就這樣的輪之後，可以增益國界，延長壽命。如此，善男子！如來世尊爲了一切眾生，完全知曉他人死後往生何處，如實知曉。如果有眾產生就身業不善、口業不善、意業不善，誹謗賢聖，邪見顛倒；因為這些邪

【English Translation】 English version Those who die due to the exhaustion of karma, or are executed for violating the king's law, or die prematurely from mutual killing, or from being whipped, imprisoned, or bound, or from using skills, battles, or disputes, or because of wealth, or because of love and desire, or because of anger, or because of hunger and thirst, or because of their own faults, or because of old age, or in middle age, or in youth, or because of doing good deeds, or because of doing evil deeds—all who die are fully aware of the causes and origins of their circumstances. Thus he thinks: 『If there are beings who cultivate good causes and conditions in order to be born in the heavens, or if there are beings who cultivate evil causes and conditions and go towards evil paths.』 Thus he thinks: 『Cultivating good bodily actions, cultivating good verbal actions, cultivating good mental actions, I always skillfully teach them to practice giving, and I make them subdue their minds and follow these practices. If they reach the end of their lives, they should be born in the heavens, always in good realms, far from evil paths.』 Thus, O Kshatriya king (Kshatriya king, a king of the Kshatriya caste who has undergone consecration)! Diligently cultivate all good bodily and verbal actions, be fond of giving, food, clothing, elephants, horses, riding vehicles, bedding, medicine, and all necessities, even giving away servants, maids, and slaves, and even giving up their heads, eyes, hands, and feet, not being stingy with their lives. Completely cut off killing, stealing, sexual misconduct, false speech, harsh speech, divisive speech, idle chatter, greed, anger, and wrong views. Thus, O Kshatriya king (Kshatriya king, a king of the Kshatriya caste who has undergone consecration), there are ten benefits: protecting a good name and obtaining wealth, having a subtle physical appearance, gaining many relatives, having few illnesses and afflictions, obtaining wise and virtuous relatives, going towards good places, all being provided for, approached, and venerated, having their name heard in all ten directions, with everyone reciting verses in praise, and all the great gods coming to protect them. When their bodies are destroyed and their lives end, they will be born in the heavens. This is called the ninth wheel of the Kshatriya king. Having achieved such a wheel, the boundaries of the kingdom are increased, and life is prolonged. Thus, O good man! The Tathagata, the World Honored One, for all beings, fully knows where others are born after death, knowing it as it truly is. If there are beings who have accomplished unwholesome bodily actions, unwholesome verbal actions, and unwholesome mental actions, who slander the wise and noble, and have wrong and inverted views; because of these evil

見因緣業故，身壞命終墮于惡趣，生地獄中，或生畜生及諸餓鬼。若有眾生，成就身善業、口善業、意善業，不誹謗賢聖，具足正見，成就正見業因緣故，身壞命終入于善趣得生天上，生天上已或生人中盡諸結漏。

「如是如來，善知眾生諸業因緣。如來於諸眾生，悉能發於大慈大悲，常勤精進現三種神通，能令安住世間出世間信。何等為三？一者、神通，二者、說法，三者、知他心。以此三種神通，令諸眾生安置世間出世間信，知一切趣、一切有為、一切受生皆得解脫。善男子！是名如來第九輪也。

「如來成就如是輪故，到安隱處得無所畏，最勝大仙轉於法輪，一切沙門、婆羅門及諸魔梵所不能轉，一切外道諸餘怨敵皆悉降伏，於四眾中能師子吼。

「善男子！譬如灌頂剎利大王，於四天下，一切眾生為病所惱，棄捨王位，以種種香湯而以澡浴，洗沐頭髮著鮮凈衣，端坐思惟，為除一切眾生病苦皆得解脫。如是，灌頂剎利大王，以華香、瓔珞及眾伎樂，一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽皆悉供養已。各相謂言：『如是灌頂剎利大王多諸功德，應為轉輪聖王統四天下，我等應當建立此王治國政事。』

「爾時，一切天帝，乃至摩睺羅伽等亦如是言：『當立此

【現代漢語翻譯】現代漢語譯本由於因緣和業力的緣故，身體壞滅、生命終結後會墮入惡道，轉生到地獄中，或者轉生為畜生以及各種餓鬼。如果有的眾生，成就了身善業、口善業、意善業，不誹謗賢聖（指有德行的人），具足正見，成就正見業的因緣，身體壞滅、生命終結後會進入善道，得以往生到天上，往生到天上后或者會轉生到人間，最終斷盡所有的煩惱。『像這樣，如來（佛的稱號）善於瞭解眾生各種業力的因緣。如來對於一切眾生，都能生起大慈大悲之心，常常勤奮精進地展現三種神通，能夠使眾生安住於世間和出世間的信仰。哪三種呢？第一是神通，第二是說法，第三是知他心。憑藉這三種神通，使一切眾生安住於世間和出世間的信仰，知道一切的趣向、一切的有為法、一切的受生都能得到解脫。善男子！這就是如來的第九輪。』『如來成就這樣的輪，到達安穩的境地，得到無所畏懼，成為最殊勝的大仙，轉動法輪（佛法的教義），一切沙門（出家修道者）、婆羅門（古印度祭司）以及各種魔和梵天都不能轉動，一切外道和其餘的怨敵都被降伏，在四眾（比丘、比丘尼、優婆塞、優婆夷）中能夠發出獅子吼（比喻佛陀說法時的威猛）。』『善男子！譬如灌頂剎利大王（古印度國王的一種），在四天下（佛教宇宙觀中的世界）中，一切眾生被疾病所困擾，他放棄王位，用各種香湯沐浴，洗凈頭髮，穿上乾淨的衣服，端坐思惟，爲了解除一切眾生的病苦，使他們都得到解脫。像這樣，灌頂剎利大王，用鮮花、香料、瓔珞以及各種伎樂，一切天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）都供養完畢后。他們互相說道：『像這樣的灌頂剎利大王具有很多功德，應該成為轉輪聖王（統治世界的理想君主）來統治四天下，我們應當擁立這位國王來治理國家政事。』『那時，一切天帝，乃至摩睺羅伽等也這樣說：『應當擁立這位』

【English Translation】 English version Due to the causes and conditions of karma, when the body is destroyed and life ends, one falls into evil realms, being born in hell, or as animals, or as various hungry ghosts. If there are beings who accomplish good deeds of body, good deeds of speech, and good deeds of mind, do not slander the virtuous and noble, possess right views, and accomplish the causes and conditions of right view karma, when the body is destroyed and life ends, they will enter good realms, and be reborn in the heavens. Having been born in the heavens, they may be reborn among humans, and ultimately exhaust all defilements. 'Thus, the Tathagata (title of the Buddha) is skilled in understanding the causes and conditions of all beings' karma. The Tathagata, towards all beings, is able to generate great compassion and great mercy, constantly diligently manifesting three kinds of supernormal powers, which can enable beings to abide in worldly and transcendental faith. What are the three? First is supernormal power, second is teaching the Dharma, and third is knowing the minds of others. By means of these three supernormal powers, all beings are established in worldly and transcendental faith, knowing that all destinies, all conditioned phenomena, and all births can attain liberation. Good man! This is called the ninth wheel of the Tathagata.' 'Having accomplished such a wheel, the Tathagata reaches a place of peace and obtains fearlessness, becoming the most supreme great sage, turning the Dharma wheel (the teachings of Buddhism), which cannot be turned by all Shramanas (ascetics), Brahmins (ancient Indian priests), and various Mara and Brahma, all heretics and other enemies are subdued, and among the four assemblies (monks, nuns, laymen, laywomen) he is able to roar like a lion (a metaphor for the Buddha's powerful teachings).' 'Good man! For example, a Kshatriya king (a type of ancient Indian king) who has been consecrated, in the four continents (the world in Buddhist cosmology), all beings are troubled by illness, he abandons his throne, bathes with various fragrant waters, washes his hair, puts on clean clothes, and sits in contemplation, in order to relieve the suffering of all beings and enable them to attain liberation. In this way, the consecrated Kshatriya king, with flowers, incense, garlands, and various music, all the Devas, Nagas, Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (warrior gods), Garudas (golden-winged bird gods), Kinnaras (celestial musicians), and Mahoragas (great serpent gods) having made offerings. They say to each other: 『Such a consecrated Kshatriya king has many merits, he should become a Chakravartin (an ideal ruler who governs the world) to rule the four continents, we should establish this king to govern the affairs of the state.』' 'At that time, all the Devas, and even the Mahoragas, also said: 『We should establish this』

王主四天下。』爾時，剎利大王具足七寶統四天下，為轉輪聖王千子具足，皆多勇健形貌端正，能降伏外敵遊巡四海，案行天下一切大地，終不謫罰刀杖加害，如法教敕皆悉受用。善男子！是名轉輪聖王第十大輪也。

「以是力故，轉輪聖王王四天下及八萬四千海渚，皆使修集一切善法無不建立，守護身命壽得增長。

「如是，善男子！如來從初發心已來，於己身命乃至他身，所有煩惱若干種病，悉以禪定凈水洗浴，以如實法大慈大悲溉灌其頂著慚愧衣，十方如來以禪定智力、大精進力，無量方便定意觀察，欲滅一切眾生煩惱種種過患，如佛世尊作如是言：『最大智者福德莊嚴堪為法器，三解脫門，四無所畏，如來十力、十八不共法，一切智器大悲利益，救濟一切諸苦眾生。』佛大商主，度脫無量苦惱眾生與涅槃樂，加其願力欲使滿足成等正覺，無上法王。

「如是福德具足，智慧勇猛精進，如實正觀了四真諦，得阿耨多羅三藐三菩提，是名如來能盡一切諸漏根本第十法輪也。

「善男子！譬如轉輪聖王，於四天下游戲自在。如來亦復如是，于諸四禪心得自在，四無色定修四梵堂，具四辯才正觀四諦，四無所畏、十力、十八不共法，於一切智得自在力。

「善男子！譬如轉輪聖王七寶

【現代漢語翻譯】現代漢語譯本：『國王統治四大部洲。』當時，剎帝利大王（Kshatriya，古印度社會中武士和統治者階層）具備七寶，統治四大部洲，成為轉輪聖王（Chakravartin，擁有統治世界的理想君主）擁有一千個兒子，個個勇猛健壯，相貌端正，能夠降伏外敵，巡遊四海，視察天下所有土地，始終不施加懲罰、刀杖傷害，而是依法教導，所有人都樂於接受。善男子！這被稱為轉輪聖王的第十大輪。因為這種力量，轉輪聖王統治四大部洲和八萬四千個海島，使所有地方都修習一切善法，沒有不建立的，守護身命，壽命得以增長。『像這樣，善男子！如來（Tathagata，佛的稱號）從最初發心以來，對於自己和他人的身命，所有煩惱和各種疾病，都用禪定（Dhyana，冥想）的凈水洗滌，用如實法（真實不虛的教法）和大慈大悲灌溉頭頂，穿上慚愧之衣，十方如來用禪定智力、大精進力，以無量方便和定意觀察，想要滅除一切眾生的煩惱和各種過患，如佛世尊這樣說：『最大智者福德莊嚴，堪為法器，具備三解脫門（三解脫之法門，空、無相、無愿），四無所畏（佛的四種無畏懼的自信），如來十力（佛的十種力量）、十八不共法（佛獨有的十八種功德），一切智器大悲利益，救濟一切受苦眾生。』佛是大商主，度脫無量苦惱眾生，給予涅槃（Nirvana，解脫）之樂，加上他的願力，想要使他們滿足，成就等正覺（Samyak-sambodhi，無上正等正覺），成為無上法王。『像這樣福德具足，智慧勇猛精進，如實正觀了四真諦（四聖諦，佛教基本教義，苦、集、滅、道），得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這被稱為如來能夠徹底斷除一切煩惱根本的第十法輪。『善男子！譬如轉輪聖王，在四大部洲遊戲自在。如來也像這樣，在四禪（四種禪定境界）中心得自在，修習四無色定（四種無色界禪定），具備四辯才（四種辯論才能），正觀四諦，擁有四無所畏、十力、十八不共法，對於一切智獲得自在之力。『善男子！譬如轉輪聖王擁有七寶』

【English Translation】 English version: 'The king rules over the four continents.' At that time, the Kshatriya (warrior and ruler class in ancient India) king, possessing the seven treasures, ruled over the four continents, becoming a Chakravartin (ideal universal monarch) with a thousand sons, all of whom were brave and strong, with handsome appearances, able to subdue foreign enemies, travel around the seas, and inspect all the lands under heaven. They never inflicted punishment or harm with swords, but instead taught according to the law, and everyone was happy to accept it. Good man! This is called the tenth wheel of the Chakravartin. Because of this power, the Chakravartin ruled over the four continents and eighty-four thousand islands, causing all places to cultivate all good dharmas, establishing everything without exception, protecting life, and increasing longevity. 'In this way, good man! Since the Tathagata (title of the Buddha) first generated the aspiration, regarding his own life and the lives of others, all afflictions and various diseases, he has washed them away with the pure water of Dhyana (meditation), irrigated his head with the true Dharma (teachings) and great compassion, and put on the garment of shame. The Tathagatas of the ten directions, with the power of Dhyana wisdom, great diligence, and immeasurable skillful means and concentration, observe with the intention to extinguish all sentient beings' afflictions and various faults. As the Buddha, the World Honored One, said: 'The greatest wise one, adorned with merit and virtue, is worthy to be a vessel of the Dharma, possessing the three doors of liberation (emptiness, signlessness, wishlessness), the four fearlessnesses (four kinds of fearlessness of the Buddha), the ten powers of the Tathagata (ten powers of the Buddha), the eighteen unique qualities (eighteen unique merits of the Buddha), the great compassion that benefits all, and saves all suffering beings.' The Buddha is the great merchant, delivering countless suffering beings, giving them the joy of Nirvana (liberation), and adding his aspiration to fulfill them, achieving Samyak-sambodhi (supreme perfect enlightenment), becoming the supreme Dharma King. 'In this way, with merit and virtue complete, wisdom, bravery, and diligence, truly observing the Four Noble Truths (basic Buddhist teachings: suffering, origin, cessation, path), attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), this is called the tenth wheel of the Tathagata, which can completely eradicate the root of all defilements. 'Good man! Just as the Chakravartin plays freely in the four continents, so too is the Tathagata, whose mind is free in the four Dhyanas (four meditative states), who cultivates the four formless absorptions (four formless meditative states), possesses the four kinds of eloquence (four kinds of debating skills), truly observes the Four Noble Truths, possesses the four fearlessnesses, the ten powers, the eighteen unique qualities, and obtains the power of freedom in all wisdom. 'Good man! Just as the Chakravartin possesses the seven treasures.'

具足，如來世尊具足七覺亦復如是。善男子！轉輪聖王具足千子，如來亦有一切聲聞諸大弟子，憍陳如以為初首，須拔陀羅為最後也。真是我子，從佛口生、從法化生，斷一切漏，勇猛精進修四梵堂，猶如四兵降伏魔怨。

「善男子！譬如轉輪聖王王四天下，有八萬四千海渚皆隨言教。如來世尊，亦有百億閻浮提，百億瞿耶尼，百億弗于逮，百億郁單曰，百億海水，百億須彌山王，百億四天王，乃至百億非想非非想天，百億鐵圍大鐵圍山，是佛國土廣大無量，一切皆隨如來教化。善男子！是名如來第十輪也。

「如來成就如此輪故，若五濁惡世，一切佛法功德退沒，離聖七財及諸智者，為欲除斷覆一切患滅三惡趣，乃至後世無明黑闇一切世間，皆與十惡共相和合，造於五逆，誹謗正法，遠離諸善，悉染一切不善根本。如是成就十種佛輪，到安隱處得無所畏，高勝大仙能轉法輪，一切沙門、婆羅門及諸魔梵所不能轉，摧伏一切外道怨敵，以金剛智慧破眾生一切煩惱，令使三乘得不退轉，於四眾中能師子吼。

「爾時，菩薩摩訶薩，及以一切諸大聲聞，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、餓鬼、毗舍阇、人非人等皆稱善哉，雨眾華雨，雨雜寶雨，雨衣服雨，雨妙香雨，一切大

【現代漢語翻譯】現代漢語譯本：

『具足』，如來世尊具足七覺支也是如此。善男子！轉輪聖王擁有千子，如來也有一切聲聞大弟子，以憍陳如（佛陀最早的五位弟子之一）為首，須跋陀羅（佛陀最後度化的弟子）為最後。他們是真正的我的兒子，從佛口而生，從佛法化生，斷除一切煩惱，勇猛精進地修習四梵住，猶如四種軍隊降伏魔怨。善男子！譬如轉輪聖王統治四天下，有八萬四千個海島都聽從他的教誨。如來世尊，也有百億個閻浮提（我們所居住的娑婆世界），百億個瞿耶尼（西牛貨洲），百億個弗于逮（東勝神洲），百億個郁單曰（北俱盧洲），百億個海水，百億個須彌山王，百億個四天王，乃至百億個非想非非想天，百億個鐵圍山和大鐵圍山。這是佛的國土，廣大無量，一切都隨從如來的教化。善男子！這稱為如來的第十輪。如來成就這樣的輪，即使在五濁惡世，一切佛法功德衰退，遠離聖七財（信、戒、慚、愧、聞、舍、慧）和智者，爲了斷除覆蓋一切的疾病，滅除三惡道，乃至後世無明的黑暗，一切世間都與十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）相互結合，造作五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），誹謗正法，遠離諸善，完全被一切不善的根本所污染。像這樣成就十種佛輪，到達安穩之處，獲得無所畏懼，高勝的大仙能夠轉動法輪，一切沙門（出家修行者）、婆羅門（印度教祭司）以及諸魔梵都不能轉動，摧伏一切外道怨敵，以金剛智慧破除眾生的一切煩惱，使三乘（聲聞乘、緣覺乘、菩薩乘）得到不退轉，在四眾（比丘、比丘尼、優婆塞、優婆夷）中能夠獅子吼。那時，菩薩摩訶薩，以及一切大聲聞，天、龍、夜叉（鬼神）、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、餓鬼、毗舍阇（食人鬼）、人非人等都稱讚『善哉』，降下眾花雨、雜寶雨、衣服雨、妙香雨，一切大

【English Translation】 English version:

'Perfectly endowed,' the Tathagata, the World Honored One, is also perfectly endowed with the seven factors of enlightenment. Good man! Just as a wheel-turning king possesses a thousand sons, the Tathagata also has all the great disciples who are Shravakas, with Ajnatakaundinya (one of the first five disciples of the Buddha) as the first and Subhadra (the last disciple of the Buddha) as the last. They are truly my sons, born from the Buddha's mouth, transformed by the Dharma, having cut off all defilements, vigorously practicing the four Brahma Viharas, like four armies subduing the demonic enemies. Good man! Just as a wheel-turning king rules over the four continents, and eighty-four thousand islands all follow his teachings, the Tathagata, the World Honored One, also has a hundred billion Jambudvipas (the world we live in), a hundred billion Godaniyas (Aparagodaniya), a hundred billion Purvavidehas (Purvavideha), a hundred billion Uttarakurus (Uttarakuru), a hundred billion oceans, a hundred billion Mount Sumerus, a hundred billion Four Heavenly Kings, and even a hundred billion realms of Neither Perception nor Non-Perception. These are the Buddha's lands, vast and immeasurable, and all follow the Tathagata's teachings. Good man! This is called the tenth wheel of the Tathagata. Because the Tathagata has accomplished such a wheel, even in the evil world of the five turbidities, where all the merits of the Buddha's teachings decline, where people are far from the seven noble treasures (faith, morality, shame, remorse, learning, generosity, wisdom) and the wise, in order to cut off the diseases that cover everything, to extinguish the three evil paths, and even in future generations of ignorance and darkness, where all the worlds are combined with the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, wrong views), committing the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing the Buddha to bleed, creating schism in the Sangha), slandering the true Dharma, abandoning all good, and being completely defiled by the roots of all unwholesome actions. Having accomplished these ten wheels of the Buddha, one reaches a place of peace, obtains fearlessness, and the great sage is able to turn the Dharma wheel, which cannot be turned by all Shramanas (ascetics), Brahmins (Hindu priests), and all demons and Brahmas. He subdues all external enemies, and with diamond-like wisdom, he breaks all the afflictions of sentient beings, enabling the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) to attain non-retrogression, and he is able to roar like a lion among the four assemblies (monks, nuns, laymen, laywomen). At that time, the Bodhisattva Mahasattvas, as well as all the great Shravakas, Devas, Nagas, Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), pretas (hungry ghosts), Pisacas (flesh-eating demons), humans, and non-humans all praised 'Excellent!' and rained down showers of flowers, showers of various treasures, showers of clothing, showers of wonderful fragrances, and all the great

地皆悉震動。」

佛說如是十輪經時，在會大眾，有八萬四千億百千那由他菩薩摩訶薩得無生法忍；復有無量菩薩摩訶薩得深禪定、忍辱陀羅尼；復有無量眾生未發菩提心者，今皆發心住不退轉地。爾時，復有無量大眾有得須陀洹、斯陀含、阿那含、阿羅漢者，次第修學證沙門果。

大方廣十輪經相輪品第五(丹本云證相品)

爾時，大梵天，名曰天藏，久殖善根住第十地，是大菩薩摩訶薩。是時眾中有天藏大梵，從座而起整其衣服，右膝著地以偈問佛：

「我今稽首問，　　功德海無邊，　愿時賜聽許，　　除斷諸疑悔。　渴仰持功德，　　法味中最上；　眾生咸樂聞，　　如是第一義。」

爾時，世尊告天藏大梵：「隨汝所問，如來世尊，亦當隨問而答，令汝歡喜得未曾有。」

爾時天藏大梵言：「唯然，世尊！」以偈問曰：

「智慧修禪定，　　安住不放逸；　為住第一義，　　而處於生死。　勤修于誦習，　　能度煩惱海；　為當證不退，　　為當墮惡道？　常勤而勸化，　　為定趣涅槃，　為在於生死，　　為墮于惡道？　智慧剎利種，　　依止十種輪；　為處於生死，　　為得成佛道？　心濁難調伏，　　煩惱多散亂；　以何凈其心，　　

【現代漢語翻譯】現代漢語譯本：『大地都震動起來。』佛陀宣說這部《十輪經》時，在場的聽眾中，有八萬四千億百千那由他（形容極大的數量）菩薩摩訶薩（大菩薩）獲得了無生法忍（對諸法不生不滅的真理的領悟）；又有無數菩薩摩訶薩獲得了甚深的禪定和忍辱陀羅尼（總持一切善法，不忘失的智慧）；還有無數尚未發起菩提心（求證無上智慧的心）的眾生，現在都發起了菩提心，安住于不退轉的境界。當時，還有無數大眾證得了須陀洹（初果）、斯陀含（二果）、阿那含（三果）、阿羅漢（四果）的果位，依次修學，證得了沙門（出家修行者）的果位。

《大方廣十輪經》相輪品第五（丹本稱為證相品）

當時，大梵天（色界天的最高天），名叫天藏，他久植善根，安住于第十地（菩薩修行最高階段），是一位大菩薩摩訶薩。這時，眾中有一位天藏大梵，從座位上站起來，整理好衣服，右膝跪地，用偈頌向佛陀請教：

『我今稽首（叩頭）請問，功德如海無邊，愿您允許我提問，消除我心中的疑惑和悔恨。我渴求領受功德，這法味最為殊勝；眾生都樂於聽聞，這第一義諦（最高的真理）。』

這時，世尊告訴天藏大梵：『隨你所問，如來世尊，也會隨你的問題而回答，讓你歡喜，得到前所未有的體驗。』

當時，天藏大梵說：『是的，世尊！』用偈頌問道：

『以智慧修習禪定，安住于不放逸（精進修行）；爲了安住于第一義諦，卻仍然處於生死輪迴之中。勤奮修習誦讀，能夠度過煩惱的海洋；是會證得不退轉的境界，還是會墮入惡道？常常勤勉勸化眾生，是必定趣向涅槃（寂滅的境界），還是仍然處於生死輪迴，或者會墮入惡道？具有智慧的剎利種姓（古印度四大種姓之一，指貴族），依止十種輪（指十種修行方法），是會處於生死輪迴，還是會成就佛道？心性污濁難以調伏，煩惱眾多而散亂；用什麼方法才能凈化他們的心，

【English Translation】 English version: 'The earth all trembled.' When the Buddha was expounding this 'Ten Wheels Sutra,' among the assembly, there were eighty-four billion hundred thousand nayutas (an immense number) of Bodhisattva Mahasattvas (great Bodhisattvas) who attained the 'Non-Origination Dharma-Kshanti' (the realization of the truth that all dharmas are neither created nor destroyed); there were also countless Bodhisattva Mahasattvas who attained profound samadhi (meditative absorption) and the 'Dharani of Patience' (the wisdom that holds all good dharmas and does not forget them); and there were countless beings who had not yet generated the Bodhicitta (the mind seeking supreme wisdom), who now all generated the Bodhicitta and abided in the state of non-retrogression. At that time, there were also countless beings who attained the fruits of Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one), who sequentially practiced and attained the fruits of a Shramana (a renunciate practitioner).

The Fifth Chapter, 'Wheel of Characteristics,' of the 'Great Vaipulya Ten Wheels Sutra' (also called 'Chapter on the Attainment of Characteristics' in the Dan version)

At that time, the Great Brahma (the highest god in the Form Realm), named 'Heavenly Treasure,' who had long cultivated good roots and resided in the tenth bhumi (the highest stage of Bodhisattva practice), was a Bodhisattva Mahasattva. At that time, among the assembly, there was this Great Brahma 'Heavenly Treasure,' who rose from his seat, adjusted his robes, knelt on his right knee, and asked the Buddha in verse:

'I now bow my head and ask, the ocean of merit is boundless, may you grant me permission to ask, to dispel my doubts and regrets. I thirst to receive merit, the taste of the Dharma is the most supreme; all beings are delighted to hear, this ultimate truth.'

At that time, the World Honored One told the Great Brahma 'Heavenly Treasure': 'Ask whatever you wish, the Tathagata World Honored One will also answer according to your questions, so that you may be joyful and attain what you have never experienced before.'

At that time, the Great Brahma 'Heavenly Treasure' said: 'Yes, World Honored One!' and asked in verse:

'With wisdom, cultivating samadhi, abiding in non-negligence (diligent practice); in order to abide in the ultimate truth, yet still being in the cycle of birth and death. Diligently practicing recitation, able to cross the ocean of afflictions; will one attain the state of non-retrogression, or will one fall into evil paths? Constantly diligently exhorting others, is one destined to go to Nirvana (the state of cessation), or will one still be in the cycle of birth and death, or will one fall into evil paths? Those of the wise Kshatriya caste (one of the four ancient Indian castes, referring to nobles), relying on the ten wheels (referring to ten methods of practice), will they remain in the cycle of birth and death, or will they attain Buddhahood? The mind is turbid and difficult to tame, afflictions are numerous and scattered; by what method can one purify their minds,

禪誦而勸化？」

爾時，佛告天藏大梵：「善哉，善哉！大梵所問純善第一，汝已滿足一切諸行，於過去恒河沙佛所修行三業，攝心禪定常勤誦經，營理僧事熾然佛法，建立三寶如大梁柱，又復能為多人無量眾生，問于如來如是之義。若善男子！依止威儀大記莂論，過去諸佛之所演說神通住持，是名如來成熟眾生令悉厭離，為滅一切煩惱病故，為欲滿足三乘道故。十方乃至恒河沙現在諸佛，亦說如是依止威儀大記莂論，為成熟一切諸眾生故，令得厭離故，欲使摧滅一切結使故，為得滿足三乘道果住持正法故。汝於過去諸佛所聞，我亦如是，依止威儀大記莂論，為欲成熟一切眾生故，令得厭離故，滅諸結使，為得滿足三乘法故。是故大梵，汝當諦聽善思念之。」

天藏大梵言：「唯然，世尊！」

佛言：「若有依止於十不善輪，則不具足欲界禪定，亦不能具足欲界善根，況能成就色、無色界一切禪定，亦復不能成就三乘及余諸善。

「何等為十？有欲修禪眾事不具，有欲破戒成就惡法，生於倒見亦著吉相，噁心難調不順賢聖，諸根輕懆而不具足微少善根，但作兩舌多喜斗亂，作粗惡語而恒罵詈，好作綺語及諸妄言，生於貪嫉，見他得利常生嫉妒，一切眾生有惱害心，作大邪見說無因果。天藏大

【現代漢語翻譯】現代漢語譯本用禪定和誦經來勸化他們嗎？」

這時，佛告訴天藏大梵（梵天神名）說：「太好了，太好了！大梵你所問的純粹是最好最殊勝的，你已經圓滿了所有修行，在過去如恒河沙數般的佛陀那裡修行身口意三業，攝心禪定，經常勤奮誦經，經營管理僧團事務，使佛法興盛，建立佛法僧三寶如同大梁柱一般，又能為眾多無量眾生，向如來詢問這樣的道理。善男子！依靠威儀大記莂論（佛陀教導的關於行爲規範和預言的論述），過去諸佛所演說的神通住持，這叫做如來成熟眾生，使他們都厭離世俗，爲了滅除一切煩惱病，爲了滿足三乘（聲聞乘、緣覺乘、菩薩乘）之道。十方乃至如恒河沙數現在諸佛，也說這樣依靠威儀大記莂論，爲了成熟一切眾生，使他們得到厭離，想要摧毀一切煩惱束縛，爲了得到滿足三乘道果，住持正法。你在過去諸佛那裡聽聞的，我也是這樣，依靠威儀大記莂論，爲了成熟一切眾生，使他們得到厭離，滅除各種煩惱束縛，爲了得到滿足三乘佛法。所以大梵，你應當仔細聽，好好思考。」

天藏大梵說：「是的，世尊！」

佛說：「如果有人依止於十不善輪（十種不善的行為），就不能具足欲界禪定，也不能具足欲界善根，更何況能成就色界、無色界一切禪定，也不能成就三乘以及其他各種善法。

「哪十種呢？有想要修禪但各種條件不具足，有想要破戒成就惡法，產生顛倒的見解，也執著于吉祥的表象，噁心難以調伏，不順從賢聖的教導，諸根輕浮躁動，不具足微少的善根，只喜歡搬弄是非，喜歡挑起爭鬥，說粗惡的話並且經常謾罵，喜歡說花言巧語以及各種虛妄的言語，產生貪婪嫉妒，看到別人得到利益就常常產生嫉妒，對一切眾生有惱害之心，產生大的邪見，說沒有因果。天藏大梵，這就是十不善輪。」

【English Translation】 English version Use meditation and chanting to persuade and convert them?'

At that time, the Buddha said to the Great Brahma (a deity) named Tiancang: 'Excellent, excellent! Great Brahma, what you have asked is purely the best and most supreme. You have already fulfilled all practices. In the past, you practiced the three karmas of body, speech, and mind at the places of Buddhas as numerous as the sands of the Ganges River. You have concentrated your mind in meditation, diligently chanted scriptures, managed the affairs of the Sangha, made the Dharma flourish, and established the Three Jewels (Buddha, Dharma, Sangha) like great pillars. Moreover, you are able to ask the Tathagata about such a principle for many countless beings. Good man! Relying on the 'Treatise on Great Discernment of Conduct and Dignity' (a discourse on behavioral norms and predictions taught by the Buddha), the supernatural powers upheld by the past Buddhas, this is called the Tathagata maturing sentient beings, making them all weary of the mundane world, in order to eliminate all afflictions and illnesses, and to fulfill the path of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The Buddhas of the ten directions, even as numerous as the sands of the Ganges River, also speak in this way, relying on the 'Treatise on Great Discernment of Conduct and Dignity,' in order to mature all sentient beings, to make them weary of the mundane world, to destroy all fetters of afflictions, and to fulfill the fruits of the Three Vehicles and uphold the Right Dharma. What you have heard from the past Buddhas, I also do the same, relying on the 'Treatise on Great Discernment of Conduct and Dignity,' in order to mature all sentient beings, to make them weary of the mundane world, to eliminate all fetters of afflictions, and to fulfill the Three Vehicles of Dharma. Therefore, Great Brahma, you should listen carefully and contemplate well.'

Great Brahma Tiancang said: 'Yes, World Honored One!'

The Buddha said: 'If one relies on the ten wheels of unwholesome actions, then one cannot fulfill the meditation of the desire realm, nor can one fulfill the roots of goodness in the desire realm, let alone achieve all the meditations of the form and formless realms, nor can one achieve the Three Vehicles and other good dharmas.'

'What are the ten? There are those who want to practice meditation but lack various conditions, those who want to break precepts and achieve evil dharmas, those who generate inverted views and are attached to auspicious signs, those whose evil minds are difficult to tame and do not follow the teachings of the sages, those whose senses are frivolous and restless, lacking even the slightest roots of goodness, those who only like to gossip and stir up conflicts, those who speak harsh words and constantly scold, those who like to speak flowery words and various false statements, those who generate greed and jealousy, who are always jealous when they see others gain benefits, those who have harmful intentions towards all sentient beings, and those who generate great wrong views, saying there is no cause and effect. Great Brahma Tiancang, these are the ten wheels of unwholesome actions.'

梵！滿足十事，雖欲修禪，不能成就欲界小善，況能成就色、無色界善根及三乘善法。

「複次，大梵！又有十事而不能得成就禪定。何等為十？樂著作伎，樂著言說，多好睡眠，種種所求，貪著美色，樂著于香，樂著諸味，樂著音聲，樂著于觸，樂著覺觀。大梵！是名十種，而不能得成就於禪。設使成就尋即退失終不能成，而但為得檀越信施，因其利養心生惡法，若在剎利諸王眾中，多諸過罪為他罵詈，及加鞭杖截其支節，或犯大罪久受諸苦，若疾命終必墮惡趣，乃至入于阿鼻地獄，譬如阿蘭迦蘭、郁頭藍弗、蛭數拘迦梨、提婆達多，如是等毀壞禪定，乃至阿鼻地獄受大重罪。」

爾時，佛告阿若憍陳如：「我今聽汝清凈比丘受于第一床敷臥具、飲食肴膳，能除一切眾生疾疫。何以故？若坐禪比丘闕少眾具，一切心數多起散亂，但念諸惡而不能得成就禪定，乃至到于阿鼻地獄受諸罪報。若眾緣備足修諸禪定，則易成就心得專一。若已得者皆令增長，一切不善覺觀散心，皆悉能知不令得起，趣向涅槃到于彼岸。若有坐禪未成就者，初、中、后夜當勤修習，遠離憒鬧少欲知足，於一切結使起于舍心，一切貪慾、瞋恚、憍慢、貢高、兩舌、惡口、妄語，如是等悉得遠離，應受釋梵四天王等百千那由他供養恭敬

【現代漢語翻譯】現代漢語譯本：梵天啊！如果滿足了十件事，即使想修習禪定，也無法成就欲界的小善，更不用說成就色界、無色界的善根以及三乘的善法了。「再者，大梵天啊！還有十件事會使人無法成就禪定。是哪十件事呢？喜歡從事技藝，喜歡談論，嗜睡，有各種各樣的追求，貪戀美色，喜歡香氣，喜歡各種味道，喜歡聲音，喜歡觸感，喜歡思慮和觀察。大梵天啊！這被稱為十種會使人無法成就禪定的事情。即使成就了，也會很快退失，最終無法成功，而只是爲了獲得施主的供養，因為貪圖利益而生起惡念。如果在剎帝利等王族中，會犯下許多過錯，被他人辱罵，甚至遭受鞭打、截肢，或者犯下大罪而長期受苦。如果很快死去，必定會墮入惡道，甚至進入阿鼻地獄。就像阿蘭迦蘭（Ālāra Kālāma，一位印度哲學家）、郁頭藍弗（Uddaka Rāmaputta，一位印度哲學家）、蛭數拘迦梨（Devadatta，提婆達多的弟子）、提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）等人一樣，他們破壞了禪定，最終在阿鼻地獄遭受巨大的罪業。」那時，佛陀告訴阿若憍陳如（Ajñāta Kauṇḍinya，佛陀最早的五位弟子之一）說：「我現在允許你清凈的比丘接受第一等的床鋪臥具、飲食肴膳，這能消除一切眾生的疾病。為什麼呢？如果坐禪的比丘缺少資具，心中會生起許多散亂的念頭，只會想著各種惡事，而無法成就禪定，甚至會墮入阿鼻地獄遭受各種罪報。如果各種因緣都具備，修習各種禪定，就容易成就，心能專一。如果已經成就了，就讓它增長，一切不善的覺觀和散亂的心，都能知道而不讓它生起，從而趨向涅槃，到達彼岸。如果有人坐禪還沒有成就，在初夜、中夜、后夜都應當勤奮修習，遠離喧鬧，少欲知足，對於一切煩惱都生起捨棄之心，一切貪慾、嗔恚、驕慢、貢高、兩舌、惡口、妄語等，都應當遠離，應當接受釋提桓因（Śakra，帝釋天）、梵天（Brahmā，創造之神）和四大天王等百千那由他（Niyuta，極大的數字）的供養和恭敬。」

【English Translation】 English version: O Brahma! If one fulfills ten things, even if one wishes to practice meditation, one cannot achieve the minor merits of the desire realm, let alone the roots of merit in the form and formless realms, and the good dharmas of the three vehicles. Furthermore, O Great Brahma! There are also ten things that prevent one from achieving meditative concentration. What are these ten? Enjoying performing arts, enjoying talking, excessive sleep, various pursuits, craving beautiful forms, enjoying fragrances, enjoying various tastes, enjoying sounds, enjoying tactile sensations, and enjoying thoughts and observations. O Great Brahma! These are called the ten things that prevent one from achieving meditative concentration. Even if one achieves it, one will quickly lose it and ultimately fail. One will only seek the offerings of donors, and due to greed for gain, evil thoughts will arise. If one is among the Kshatriya (warrior caste) kings, one will commit many transgressions, be insulted by others, even suffer beatings and mutilation, or commit great crimes and suffer for a long time. If one dies quickly, one will surely fall into evil realms, even into Avici Hell. Like Ālāra Kālāma, Uddaka Rāmaputta, Devadatta's disciple, and Devadatta, these people destroyed their meditative concentration and ultimately suffered great sins in Avici Hell. At that time, the Buddha said to Ajñāta Kauṇḍinya: 'I now allow you, pure monks, to receive the best bedding, food, and delicacies, which can eliminate all diseases of sentient beings. Why is that? If a meditating monk lacks the necessary provisions, many scattered thoughts will arise in his mind, and he will only think of various evils, and will not be able to achieve meditative concentration, and may even fall into Avici Hell and suffer various retributions. If all conditions are met, and one practices various meditations, it will be easy to achieve, and the mind can be focused. If one has already achieved it, let it grow. All unwholesome thoughts and scattered minds can be known and prevented from arising, thus moving towards Nirvana and reaching the other shore. If there are those who have not yet achieved meditation, they should diligently practice in the early, middle, and late nights, stay away from noise, be content with little, and give up all attachments. All greed, hatred, arrogance, conceit, double-tongued speech, harsh words, and lies should be abandoned. One should receive the offerings and respect of Śakra, Brahmā, and the Four Heavenly Kings, and hundreds of thousands of Niyutas.'

，況復婆羅門、剎利、居士、毗舍、首陀所有供養。」爾時，世尊即說偈言：

「修禪滅諸結，　　餘業則不能；　是故禪第一，　　智者應供養。」

爾時，天藏大梵白佛言：「世尊！若有比丘能修禪者，剎利大臣應加謫罰鞭杖，乃至兀其手足不耶？」

佛言：「善男子！若諸比丘佛法出家，剃除鬚髮披著袈裟，一切天人、阿修羅皆應供養。若護持戒，不應謫罰，閉系兀其手足乃至奪命悉無是法。何以故？除其多聞及持戒者，若有破戒比丘於我法中而出家者，成就諸惡如敗膿壞，非婆羅門自言婆羅門，非梵行而言梵行，退失墮落聖道果證，為諸煩惱結使所勝、結使所壞。又復破戒諸惡比丘，能示天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，無量功德珍寶伏藏。若有依我而出家者，眾生應作十種勝想，得無量無邊福德。

「何等為十？有諸眾生見依我出家者，應作唸佛想，以是凈心歡喜因緣，不信一切諸餘外道，及外道經書，若當見時即應思惟決定聖戒，以是因緣能斷殺生、偷盜、邪淫、妄語，乃至不飲酒等，入涅槃城。見有依我而出家者當起施心，以是因緣，于將來世財富無量，善去善向，殊勝供養常得充給，乃至入于無畏大涅槃城。又見依我佛法出家，柔和質

【現代漢語翻譯】現代漢語譯本：更何況是婆羅門（祭司階層）、剎帝利（武士階層）、居士（在家信徒）、毗舍（商人階層）、首陀（奴隸階層）的所有供養呢？」當時，世尊就說了偈語：『修習禪定能滅除各種煩惱的束縛，其他的修行方法則不能做到；所以禪定是第一位的，有智慧的人應當供養修禪者。』當時，天藏大梵（護法神）對佛說：『世尊！如果有比丘能夠修習禪定，剎帝利大臣應該加以責罰、鞭打，甚至砍斷他們的手腳嗎？』佛說：『善男子！如果這些比丘在佛法中出家，剃除鬚髮，披上袈裟，一切天人、阿修羅（非天神）都應該供養他們。如果他們能夠守護戒律，就不應該責罰他們，囚禁他們，砍斷他們的手腳，甚至剝奪他們的生命，這些都是不合法的。為什麼呢？除了那些博學多聞和持戒的比丘，如果那些破戒的比丘在我佛法中出家，他們所成就的各種惡行就像腐爛的膿瘡一樣，他們不是真正的婆羅門卻自稱是婆羅門，不是真正的梵行者卻自稱是梵行者，他們會退失並墮落，無法證得聖道果位，被各種煩惱和束縛所戰勝、所破壞。而且，這些破戒的惡比丘，能夠向天、龍、夜叉（鬼神）、乾闥婆（天樂神）、阿修羅、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，展示無量的功德珍寶伏藏。如果有人依隨我而出家，眾生應該生起十種殊勝的念頭，從而獲得無量無邊的福德。』『是哪十種呢？如果眾生看到依隨我出家的人，應該生起唸佛的念頭，因為這種清凈歡喜的因緣，他們就不會相信其他一切外道以及外道的經書。當他們看到出家人時，就應該思惟決定持守聖戒，因為這個因緣，他們能夠斷除殺生、偷盜、邪淫、妄語，乃至不飲酒等惡行，最終進入涅槃之城。看到依隨我出家的人，應當生起佈施的心，因為這個因緣，他們在未來世會擁有無量的財富，善去善來，得到殊勝的供養，常得充足，乃至進入無畏的大涅槃之城。又看到依隨我佛法出家的人，性情柔和，

【English Translation】 English version: 'How much more so the offerings of Brahmins (priestly class), Kshatriyas (warrior class), householders, Vaishyas (merchant class), and Shudras (laborer class).』 At that time, the World Honored One spoke in verse: 'Practicing meditation extinguishes all fetters, other practices cannot; therefore, meditation is the foremost, the wise should offer to those who meditate.』 At that time, the Great Brahma, Heavenly Treasury, said to the Buddha: 『World Honored One! If there are monks who can practice meditation, should Kshatriya ministers punish them with beatings and whippings, even mutilate their hands and feet?』 The Buddha said: 『Good man! If these monks have left home in the Buddha's Dharma, shaved their heads and beards, and donned the robes, all gods, humans, and Asuras (demigods) should make offerings to them. If they uphold the precepts, they should not be punished, imprisoned, have their hands and feet mutilated, or even have their lives taken; these are all unlawful. Why is that? Except for those who are learned and uphold the precepts, if those monks who have broken the precepts leave home in my Dharma, they will achieve all kinds of evil like festering sores. They are not true Brahmins yet call themselves Brahmins, not true practitioners of Brahma-conduct yet call themselves practitioners of Brahma-conduct. They will regress and fall, unable to attain the fruits of the holy path, overcome and destroyed by all kinds of afflictions and fetters. Moreover, these evil monks who have broken the precepts can reveal to gods, dragons, Yakshas (demons), Gandharvas (celestial musicians), Asuras, Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans, and non-humans, immeasurable merits, treasures, and hidden stores. If anyone leaves home following me, sentient beings should generate ten kinds of superior thoughts, thereby obtaining immeasurable and boundless merit.』『What are the ten? If sentient beings see those who have left home following me, they should generate the thought of remembering the Buddha. Because of this pure and joyful cause, they will not believe in all other external paths and their scriptures. When they see a monk, they should contemplate the determination to uphold the holy precepts. Because of this cause, they will be able to cut off killing, stealing, sexual misconduct, false speech, and even abstaining from alcohol, and ultimately enter the city of Nirvana. Seeing those who have left home following me, they should generate the mind of giving. Because of this cause, in future lives, they will have immeasurable wealth, go well, come well, receive superior offerings, always be provided for, and even enter the fearless city of Great Nirvana. Also, seeing those who have left home in my Buddha's Dharma, with gentle nature,

直常行忍辱不生卒暴，心無狂亂喜樂正法，常好閑靜阿練若處，乃至欲入涅槃無畏之城。

「若有眾生，破戒非法作惡威儀，見如是人當共軟語乃至禮足。以是因緣，此人後世生尊貴家有大勢力，常為一切之所瞻視，乃至當得入涅槃城。天藏大梵！若依我法出家造作惡行，如是比丘盲無所睹，此非沙門自稱沙門，非梵行自稱梵行，退沒墮落，為諸煩惱之所敗壞。如此比丘修行惡法，猶能開示一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等一切善法功德伏藏，為善知識。雖不少欲知足，剃除鬚髮披著袈裟服，以是緣故，能為眾生增長善根，于諸天人開示善道。是以依我出家比丘，若持戒若破戒，我悉不聽轉輪聖王大臣宰相，不得謫罰系閉加諸鞭杖，截其手足乃至斷命。況復余輕犯小威儀破戒比丘，雖是死人是戒餘力猶如牛黃，是牛雖死人故取之。亦如麝香死後有用，能大利益一切眾生。惡行比丘雖犯禁戒，其戒勢力猶能利益無量天人。

「譬如估客入于大海，斷于無量眾生之命挑其眼目，持阿摩那果搗蓰和合成其寶藥。若有眾生盲冥無目，乃至胎胞而生盲者，以此寶藥而用涂之，眾病得除其眼明凈。如是，如是！若諸比丘雖破禁戒造作惡行，于佛法中名為死人，復能令他一切眾

【現代漢語翻譯】現代漢語譯本：

始終保持忍辱之心，不輕易發怒或暴躁，內心沒有狂亂，喜愛正法，常常喜歡在安靜的阿蘭若（遠離塵囂的修行處）修行，乃至想要進入無畏的涅槃之城。『如果有眾生，違犯戒律，做出不合佛法的事情，行為舉止不端，見到這樣的人，應當用柔和的語言對待，甚至可以禮拜他們的腳。因為這樣的因緣，這個人後世會出生在尊貴的家庭，擁有強大的勢力，常常受到所有人的瞻仰，乃至最終能夠進入涅槃之城。天藏大梵（天界之主）！如果有人依我的佛法出家，卻做出惡劣的行為，這樣的比丘就像盲人一樣什麼都看不見，他們不是真正的沙門（出家人），卻自稱是沙門；不是真正的梵行者（清凈修行者），卻自稱是梵行者，他們會退失墮落，被各種煩惱所擊敗。這樣的比丘雖然修行惡法，卻仍然能夠為一切天、龍、夜叉（鬼神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等一切眾生開啟善法功德的寶藏，成為善知識。雖然他們可能沒有少欲知足，剃除了鬚髮，披上了袈裟，但因為這個緣故，他們能夠為眾生增長善根，為諸天人開示善道。因此，依我佛法出家的比丘，無論是持戒還是破戒，我都不會允許轉輪聖王（統治世界的理想君主）的大臣宰相，對他們進行責罰、囚禁、鞭打，甚至砍斷他們的手腳，乃至奪取他們的性命。更何況是那些輕微犯戒、行為舉止不端的小比丘，即使他們如同死人一般，他們戒律的餘力仍然像牛黃一樣有用，即使牛死了，人們仍然會取用牛黃。也像麝香一樣，即使麝死了仍然有用，能夠大大地利益一切眾生。惡行比丘雖然違犯了禁戒，但他們戒律的勢力仍然能夠利益無量的天人。『譬如商人進入大海，殺害無數眾生的性命，挖出他們的眼睛，用阿摩那果（一種藥材）搗碎混合製成寶藥。如果有眾生，眼睛失明，甚至從胎胞中出生就是盲人，用這種寶藥塗抹，各種疾病就會消除，眼睛就會明亮。就像這樣，就像這樣！如果比丘們雖然違犯了禁戒，做出惡劣的行為，在佛法中被稱為死人，卻仍然能夠讓其他眾生

【English Translation】 English version:

Always practice patience and forbearance, not easily becoming angry or violent, with no mental confusion, delighting in the true Dharma, often preferring to practice in quiet Aranya (secluded places for practice), even desiring to enter the fearless city of Nirvana. 'If there are sentient beings who break the precepts, act against the Dharma, and behave improperly, upon seeing such people, one should treat them with gentle words and even bow at their feet. Because of this cause and condition, this person will be born into a noble family in future lives, possessing great power, and will often be looked up to by all, eventually being able to enter the city of Nirvana. Great Brahma of the Heavenly Treasury! If someone leaves home according to my Dharma but engages in evil conduct, such a Bhikshu (monk) is like a blind person who cannot see anything. They are not true Shramanas (ascetics) yet call themselves Shramanas; they are not true Brahmacharis (pure practitioners) yet call themselves Brahmacharis. They will regress and fall, defeated by various afflictions. Although such a Bhikshu practices evil Dharma, they can still open the treasure of meritorious virtues of all good Dharmas for all Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans, and non-humans, becoming a good teacher. Although they may not be content with little desire, having shaved their heads and beards and donned the Kasaya (monk's robe), because of this reason, they can increase the roots of goodness for sentient beings and reveal the path of goodness to all Devas and humans. Therefore, Bhikshus who have left home according to my Dharma, whether they uphold the precepts or break them, I will not allow the ministers and prime ministers of a Chakravartin (ideal world ruler) to punish, imprison, whip, or even cut off their hands and feet, or take their lives. How much more so for those minor Bhikshus who have slightly broken the precepts and behaved improperly. Even if they are like dead people, the remaining power of their precepts is still useful like bezoar, which people still take even after the cow has died. It is also like musk, which is still useful after the musk deer has died, greatly benefiting all sentient beings. Although Bhikshus who engage in evil conduct have violated the precepts, the power of their precepts can still benefit countless Devas and humans. 'For example, a merchant enters the great ocean, taking the lives of countless sentient beings, gouging out their eyes, and using the Ammana fruit (a medicinal herb) to crush and mix it into a precious medicine. If there are sentient beings who are blind, even those born blind from the womb, by applying this precious medicine, various diseases will be cured, and their eyes will become clear. Just like this, just like this! If Bhikshus, although they have violated the precepts and engaged in evil conduct, are called dead people in the Dharma, they can still enable other sentient beings

生，使得清凈智慧法眼，能令見者尚得如是，況復為開示說種種法。

「大梵！譬如燒香，香體雖壞勛他令香。破戒比丘亦復如是，自墮惡道能令眾生增長善根。惡行比丘為不信所燒，身壞命終墮三惡道，能使他人得大利益示涅槃道。以是因緣，一切白衣不應侵毀輕蔑破戒比丘，皆當守護尊重供養，不聽謫罰系閉其身乃至奪命。四方眾僧，若至布薩自恣之時，聽使驅出不共法事，三世僧物飲食敷具皆不聽用。一切羯磨說戒律處，悉皆驅出不得在眾，而悉不聽王及大臣加其鞭杖系閉謫罰乃至奪命。」爾時世尊，而說偈言：

「瞻卜華雖萎，　　勝於諸餘華；　破戒諸比丘，　　猶勝諸外道。

「複次，天藏大梵！有五種逆罪為最極惡。何者為五？故心殺父、母、阿羅漢，破壞聲聞和合僧事，乃至噁心出佛身血，諸如是等名為五逆。若人於五逆中作一一逆者，不得出家受具足戒；若聽出家則犯重罪應擯令出。若已有出家諸威儀者，不應加其鞭杖及諸系閉。

「復有四種大罪，同於四逆犯根本罪。何者為四？殺辟支佛，是名殺生犯根本罪。淫阿羅漢、比丘尼，是名邪淫犯根本罪。若人舍財與佛、法、僧，主掌此物而輒用之，是名為盜犯根本罪。若人倒見破壞比丘僧，是名破僧犯根本罪。若人於四根本

【現代漢語翻譯】現代漢語譯本：使眾生獲得清凈智慧的法眼，能讓見到的人尚且如此受益，更何況是為他們開示種種佛法呢。大梵天啊！譬如燒香，香的本體雖然燒壞了，但它的香氣卻能薰染其他事物。破戒的比丘也是如此，雖然自己墮入惡道，卻能使眾生增長善根。惡行的比丘被不信的火焰所焚燒，身壞命終后墮入三惡道，卻能使他人獲得大利益，指示涅槃之道。因為這個緣故，一切在家居士都不應該侵犯、譭謗、輕蔑破戒的比丘，都應當守護、尊重、供養他們，不應責罰、囚禁他們的身體，甚至奪取他們的性命。四方僧眾，如果到了布薩（佛教僧團每半月舉行的集會）和自恣（僧眾在解夏時互相檢舉過失的儀式）的時候，可以驅逐他們，不讓他們參與共修的法事，三世僧團的財物、飲食、敷具都不允許他們使用。一切羯磨（僧團的事務處理）和說戒律的地方，都要把他們驅逐出去，不讓他們在僧眾中，但是不允許國王和大臣對他們施加鞭打、囚禁、責罰，甚至奪取他們的性命。」這時，世尊說了偈語：『瞻卜花雖然凋謝了，也勝過其他花；破戒的比丘，也勝過其他外道。』再者，天藏大梵！有五種逆罪是最極惡的。哪五種呢？故意殺害父親、母親、阿羅漢（已證得無生的人），破壞聲聞僧團的和合，甚至惡意使佛陀流血，這些都稱為五逆罪。如果有人在五逆罪中犯下其中一種，就不能出家受具足戒；如果允許他出家，就犯了重罪，應該被驅逐出去。如果已經出家，有了僧人的威儀，不應該對他施加鞭打和囚禁。還有四種大罪，等同於四逆罪，犯了根本罪。哪四種呢？殺害辟支佛（無師自悟的聖者），這稱為殺生犯根本罪。與阿羅漢或比丘尼發生性行為，這稱為邪淫犯根本罪。如果有人把財物佈施給佛、法、僧，而掌管這些財物的人卻擅自使用，這稱為盜竊犯根本罪。如果有人顛倒見解，破壞比丘僧團，這稱為破僧犯根本罪。如果有人犯了這四種根本罪中的任何一種，

【English Translation】 English version: To enable beings to obtain the pure wisdom Dharma eye, so that those who see it can benefit in this way, how much more so when explaining various Dharmas for them. O Mahabrahma! It is like burning incense; although the body of the incense is destroyed, its fragrance permeates other things. A precept-breaking Bhikshu is also like this; although he falls into evil paths himself, he can cause sentient beings to increase their roots of goodness. An evil-doing Bhikshu, burned by the fire of disbelief, falls into the three evil paths after his body is destroyed and his life ends, yet he can enable others to obtain great benefit and show them the path to Nirvana. Because of this reason, all laypeople should not violate, slander, or despise precept-breaking Bhikshus; they should all protect, respect, and make offerings to them. They should not punish, imprison their bodies, or even take their lives. If the Sangha of the four directions, when it comes to the time of Uposatha (a gathering of the Buddhist monastic community held every half-month) and Pravāraṇā (a ceremony where monks confess their faults at the end of the rainy season retreat), they may expel them, not allowing them to participate in the shared Dharma practices. They are not allowed to use the property, food, and bedding of the Sangha of the three times. In all places of Karma (monastic affairs) and reciting the precepts, they should be expelled and not allowed to be among the Sangha, but kings and ministers are not allowed to whip, imprison, punish, or even take their lives.」 At that time, the World Honored One spoke in verse: 'Although the Champak flower withers, it is superior to all other flowers; a precept-breaking Bhikshu is still superior to all other heretics.' Furthermore, O Heavenly Treasure Mahabrahma! There are five heinous offenses that are the most evil. What are the five? Intentionally killing one's father, mother, or an Arhat (one who has attained enlightenment), disrupting the harmony of the Sravaka Sangha, and even maliciously causing the Buddha to bleed; these are called the five heinous offenses. If a person commits any one of the five heinous offenses, they cannot leave home and receive full ordination; if they are allowed to leave home, they have committed a serious offense and should be expelled. If they have already left home and have the demeanor of a monk, they should not be whipped or imprisoned. There are also four great offenses that are equivalent to the four heinous offenses, committing fundamental offenses. What are the four? Killing a Pratyekabuddha (a self-enlightened being), this is called killing and committing a fundamental offense. Engaging in sexual intercourse with an Arhat or a Bhikshuni, this is called sexual misconduct and committing a fundamental offense. If a person donates property to the Buddha, Dharma, and Sangha, and the person in charge of these properties uses them without permission, this is called theft and committing a fundamental offense. If a person has distorted views and disrupts the Bhikshu Sangha, this is called disrupting the Sangha and committing a fundamental offense. If a person commits any of these four fundamental offenses,

罪中犯一一罪，皆悉不聽佛法出家；設使出家不得聽受具足戒；若受具者應驅令出。以有出家威儀法故，不應鞭杖系閉奪其生命。如是皆犯根本罪非逆罪；也有是根本罪亦是逆罪，有是逆罪非根本罪，有非根本罪亦非逆罪。何者為逆罪亦是根本罪？若人出家受具足戒得見諦道，斷其命根是名逆罪亦是根本罪也。如是眾生，於我戒律中應驅令出。何者為根本罪非逆罪？若人在我法中出家，如是凡夫，眾生故害其命，若以毒藥或墮其胎，是名根本罪非逆罪也；若有四方僧物飲食敷具，悉不應與同共利養。

「若有眾生於佛法僧而生疑心，此中出家自言更有世尊，或於種種諸吉相中生疑惑心；若復有人，于諸如來所說之法而生疑惑，于聲聞、辟支佛乃至大乘，于中誹謗出其過惡，見他讀誦而作留難乃至一偈；此非根本罪亦非逆罪，是名甚惡近於逆罪。如是眾生，若不懺悔除其罪根，終不聽使佛法出家；設出家受具足戒，不悔過者亦驅令出。何以故？不信正法譭謗三乘，壞正法眼欲滅法燈，斷三寶種減損人天，而無利益墮于惡道。此二種人名謗正法、毀訾賢聖，地獄劫壽增長如是諸惡業已，是名根本大重罪也。

「何者是不威儀根本法？若比丘故淫犯根本罪，故殺凡夫人犯根本罪，除三寶物不與而取犯根本罪，故

【現代漢語翻譯】現代漢語譯本犯下每一項罪行的罪人，都不能允許他們依照佛法出家；即使出家了，也不得允許他們受具足戒；如果已經受戒，應當驅逐他們。因為他們已經有了出家的威儀和戒律，所以不應該鞭打、囚禁或剝奪他們的生命。這些都屬於根本罪，但不是逆罪；有些是根本罪也是逆罪，有些是逆罪但不是根本罪，有些既不是根本罪也不是逆罪。什麼是逆罪也是根本罪呢？如果有人出家受了具足戒，並且證得了見諦之道，然後殺害了他的性命，這稱為逆罪也是根本罪。這樣的眾生，在我的戒律中應當驅逐出去。什麼是根本罪但不是逆罪呢？如果有人在我的佛法中出家，像這樣的凡夫，因為眾生的緣故而殺害了他的性命，或者用毒藥或者墮胎，這稱為根本罪但不是逆罪；如果有四方僧眾的財物、飲食、敷具，都不應該與他們共同分享利益。如果眾生對佛法僧產生懷疑，這些人出家后自稱還有其他的世尊，或者對各種吉祥的徵兆產生疑惑；如果有人對如來所說的法產生疑惑，對聲聞、辟支佛乃至大乘佛法，進行誹謗，指出他們的過失，看到別人讀誦佛經就加以阻撓，甚至阻撓一句偈語；這既不是根本罪也不是逆罪，但這是非常惡劣的，接近於逆罪。這樣的眾生，如果不懺悔消除罪根，最終不能允許他們依照佛法出家；即使出家受了具足戒，如果不悔改，也應當驅逐出去。為什麼呢？因為他們不相信正法，誹謗三乘佛法，破壞正法之眼，想要熄滅法燈，斷絕三寶的種子，減少人天的福報，沒有任何利益，反而墮入惡道。這兩種人被稱為誹謗正法、譭謗賢聖，在地獄中遭受劫數的痛苦，增長這樣的惡業，這被稱為根本大重罪。什麼是不威儀的根本法呢？如果比丘故意犯淫戒，犯根本罪；故意殺害凡人，犯根本罪；偷盜三寶的財物，不給予而拿走，犯根本罪；

【English Translation】 English version Those who commit each and every offense are not allowed to leave home according to the Dharma; even if they do leave home, they are not allowed to receive the full monastic precepts; if they have already received the precepts, they should be expelled. Because they have the demeanor and rules of a monastic, they should not be whipped, imprisoned, or have their lives taken. These are all fundamental offenses, but not heinous offenses; some are fundamental offenses and also heinous offenses, some are heinous offenses but not fundamental offenses, and some are neither fundamental offenses nor heinous offenses. What is a heinous offense that is also a fundamental offense? If someone leaves home, receives the full monastic precepts, and attains the path of seeing the truth, and then kills that person, this is called a heinous offense and also a fundamental offense. Such beings should be expelled from my precepts. What is a fundamental offense but not a heinous offense? If someone leaves home in my Dharma, and as an ordinary person, kills another being, or uses poison or causes an abortion, this is called a fundamental offense but not a heinous offense; if there are the property, food, and bedding of the Sangha from all directions, they should not share in the benefits. If beings have doubts about the Buddha, Dharma, and Sangha, and these people, after leaving home, claim there are other World Honored Ones, or have doubts about various auspicious signs; if someone has doubts about the Dharma spoken by the Tathagatas, and slanders the teachings of the Sravakas, Pratyekabuddhas, and even the Mahayana, pointing out their faults, and obstructs others from reciting scriptures, even a single verse; this is neither a fundamental offense nor a heinous offense, but it is very evil, close to a heinous offense. Such beings, if they do not repent and remove the root of their sins, will ultimately not be allowed to leave home according to the Dharma; even if they leave home and receive the full monastic precepts, if they do not repent, they should also be expelled. Why? Because they do not believe in the true Dharma, slander the Three Vehicles, destroy the eye of the true Dharma, want to extinguish the lamp of the Dharma, cut off the seeds of the Three Jewels, reduce the blessings of humans and gods, and have no benefit, but instead fall into evil paths. These two types of people are called slanderers of the true Dharma and defilers of the virtuous, suffering for eons in hell, increasing such evil karma, and this is called a fundamental great and heavy offense. What are the fundamental laws of improper conduct? If a Bhikkhu intentionally commits sexual misconduct, it is a fundamental offense; intentionally killing an ordinary person is a fundamental offense; stealing the property of the Three Jewels, taking it without permission, is a fundamental offense;

妄語犯根本罪。於此四根本中，若犯一罪，一切比丘所作法事悉不聽入。四方僧物、飲食、臥具，皆悉不得共同受用。然帝王大臣一切群官，不應加其鞭杖系閉刑罰乃至奪命，是名根本罪體性相也。何以名為根本重罪？若人作如是行，身壞命終墮于惡趣，作如是行是惡道根本，是故名為根本罪也。

「譬如鐵丸雖擲空中，終不暫住速疾投地。如是五逆等罪，犯四重禁，及二種眾生毀壞正法、誹謗賢聖。如是等十一種罪中，若人犯一一罪者，身壞命終皆墮阿鼻地獄。是故作逆業犯根本重罪者，皆悉不聽度令出家。犯逆罪者如此人等，于其一身終不能盡諸煩惱結成就禪定，況能超出決定菩薩，命終之後必墮地獄受惡道苦。若有族姓男、女，以深信心歸依佛法，或趣聲聞、辟支佛或趣大乘，於我法中而得出家，受于具戒極有信心，護持根本四重等罪，常勤精進勇猛不休，日日擁護一切人非人等，終不虛受人天供養，於三乘中隨所樂欲。何以故？志求解脫乃至捨命終不毀犯。何以故？如是三種眾生，皆求涅槃修行其因，依止世尊，依止經律，依止聲聞正位弟子。若有眾生犯四重禁非佛弟子，我所顯示甚深法相，一切無常、苦、空、無我，為諸眾生利益安樂，說解脫法波羅提木叉，如是經論及諸禪定，盲無所見，破戒退沒

【現代漢語翻譯】現代漢語譯本妄語（說謊）犯的是根本重罪。在這四種根本重罪中，如果犯了其中一種，所有比丘（出家男眾）所做的法事都不能被允許參與。四方僧眾的物品、飲食、臥具，都不能共同享用。然而，帝王、大臣以及所有官員，不應該對其施加鞭打、監禁等刑罰，甚至剝奪生命，這就是根本重罪的本質和特徵。為什麼稱之為根本重罪呢？如果有人做了這樣的行為，身死命終後會墮入惡道，這樣的行為是惡道的根本，所以稱為根本罪。『譬如鐵丸即使被拋向空中，也終究不會停留，會迅速墜落到地面。同樣，犯下五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）等罪，犯四重禁（殺、盜、淫、妄），以及兩種眾生（毀壞正法、誹謗賢聖），像這樣的十一種罪中，如果有人犯了其中任何一種，身死命終后都會墮入阿鼻地獄。因此，造作逆業、犯根本重罪的人，都不能被允許出家。犯逆罪的人，終其一生都無法斷除所有煩惱，成就禪定，更不用說超越決定菩薩的境界，命終之後必定會墮入地獄，遭受惡道之苦。如果某個家族的男女，以深厚的信心皈依佛法，或者趨向聲聞乘、辟支佛乘，或者趨向大乘，在我佛法中出家，受持具足戒，具有極大的信心，守護根本四重等罪，常常勤奮精進，勇猛不懈，日日擁護一切人非人等，終不虛受人天供養，在三乘中隨其所愿。為什麼呢？因為他們立志求解脫，乃至捨棄生命也絕不毀犯戒律。為什麼呢？因為這三種眾生，都追求涅槃，修行其因，依止世尊，依止經律，依止聲聞正位的弟子。如果有眾生犯了四重禁，不是佛的弟子，對於我所開示的甚深法相，一切無常、苦、空、無我，爲了眾生的利益安樂，所說的解脫法波羅提木叉（戒律），以及經論和各種禪定，都如同盲人一樣無法看見，破戒退失。』

【English Translation】 English version Lying constitutes a fundamental offense. Among these four fundamental offenses, if one commits any one of them, all Dharma activities performed by any Bhikshu (ordained male monastic) are not permitted to be included. The belongings, food, and bedding of the Sangha from all directions cannot be shared. However, emperors, ministers, and all officials should not inflict upon them whipping, imprisonment, or other punishments, even to the point of taking their lives. This is the nature and characteristic of a fundamental offense. Why is it called a fundamental grave offense? If a person acts in such a way, upon the destruction of their body and the end of their life, they will fall into evil realms. Such actions are the root of evil paths, hence it is called a fundamental offense. 'It is like an iron ball, even if thrown into the air, it will not stay there for a moment but will quickly fall to the ground. Similarly, those who commit the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the harmony of the Sangha), violate the four major prohibitions (killing, stealing, sexual misconduct, and lying), and the two types of beings (those who destroy the true Dharma and slander the virtuous), among these eleven types of offenses, if a person commits any one of them, upon the destruction of their body and the end of their life, they will all fall into Avici Hell. Therefore, those who commit rebellious acts and fundamental grave offenses are not allowed to be ordained. Those who commit rebellious acts, throughout their lives, cannot exhaust all afflictions and achieve Samadhi, let alone surpass the realm of a determined Bodhisattva. After death, they will certainly fall into hell and suffer the pain of evil realms. If a man or woman from a family, with deep faith, takes refuge in the Buddha's Dharma, or inclines towards the Sravaka Vehicle, Pratyekabuddha Vehicle, or the Mahayana Vehicle, and ordains in my Dharma, receives the full precepts, has great faith, protects the fundamental four grave offenses, is always diligent and vigorous, never ceasing, and daily protects all beings, human and non-human, and never receives offerings from humans and gods in vain, and follows their desires in the three vehicles. Why is this so? Because they are determined to seek liberation, and even if it means giving up their lives, they will never violate the precepts. Why is this so? Because these three types of beings all seek Nirvana, cultivate its causes, rely on the World Honored One, rely on the Sutras and Vinaya, and rely on the disciples of the Sravaka Vehicle who are in the right position. If there are beings who violate the four major prohibitions and are not disciples of the Buddha, they are like blind people who cannot see the profound Dharma aspects that I have revealed, all impermanent, suffering, empty, and without self, for the benefit and happiness of all beings, the liberation Dharma, the Pratimoksha (precepts), as well as the Sutras, Shastras, and various Samadhis, they are like blind people who cannot see, and they fall back from the precepts.'

墜三惡道。若有族姓男、女，於是波羅提木叉清凈法中不犯根本者，我是彼世尊，彼是我弟子，隨順我語安住佛法，一切所作皆悉成就。安立戒身及諸善法，亦能建立能大利益安樂天人。世尊！如是之人，則具足一切聲聞、辟支佛乘乃至大乘，皆悉善住。

「何以故？是根本戒守護一切正法，及諸有漏無漏等法，皆悉因此而得成立，是故名為戒根本也。

「譬如因地一切萬物，百卉藥谷皆因生長，如是善學四根本戒，一切善法皆因得生。譬如大地一切諸山，乃至鐵圍、大鐵圍、須彌山王皆依得住。如是善解四根本戒，聲聞、辟支佛乘乃至無上大乘皆依而住。

「譬如大地一切物味依地而住，如是善學四根本戒，禪定、解脫、總持，乃至阿耨多羅三藐三菩提亦因而成。

「譬如大地凈不凈物一切悉載。如是族姓男、女，善學四根本戒，持戒毀戒，是法器及非法器，皆悉滿足。諦自觀察不譏彼短，而不自高亦不毀他，能為一切善法洲渚，猶如大地一切眾生之所依止。

「如是族姓男、女，善能修學四根本戒，一切如來所說經論，皆生愛樂歡喜受持，不起種種非法之想，一切眾生皆依四攝而自存活。」

爾時，尊者優波離，從座而起，整其衣服叉手合掌白佛言：「世尊！若世尊作如是

【現代漢語翻譯】現代漢語譯本：會墮入三惡道。如果某個家族的男子或女子，在波羅提木叉（戒律）清凈的教法中沒有觸犯根本戒，我就是他們的世尊（佛），他們是我的弟子，他們會遵循我的教導安住于佛法，他們所做的一切都會圓滿成就。他們會建立戒律之身和各種善法，也能建立能給天人帶來大利益和安樂的法。世尊！這樣的人，就具足了一切聲聞乘、辟支佛乘乃至大乘的修行，都能安穩地住于其中。為什麼呢？因為根本戒守護著一切正法，以及各種有漏和無漏的法，都因此而得以成立，所以稱為戒的根本。譬如因為有土地，一切萬物，各種草木藥材和穀物才能生長，同樣，善於學習四根本戒，一切善法才能因此而生。譬如大地，一切山脈，乃至鐵圍山、大鐵圍山、須彌山王都依附它而存在。同樣，善於理解四根本戒，聲聞乘、辟支佛乘乃至無上大乘都依附它而存在。譬如大地，一切味道都依附於它而存在，同樣，善於學習四根本戒，禪定、解脫、總持，乃至阿耨多羅三藐三菩提（無上正等正覺）也因此而成就。譬如大地，能承載一切清凈和不清凈的事物。同樣，某個家族的男子或女子，善於學習四根本戒，持戒或毀戒，是法器或非法器，都能得到滿足。他們會仔細觀察自己，不譏諷別人的缺點，不自高自大也不詆譭他人，能成為一切善法的洲渚，就像大地是所有眾生所依賴的。像這樣的家族男子或女子，如果能善於修學四根本戒，就會對一切如來所說的經論產生愛樂，歡喜地接受和奉持，不會產生各種非法的想法，一切眾生都依靠四攝法而生存。' 這時，尊者優波離從座位上站起來，整理好衣服，叉手合掌對佛說：『世尊！如果世尊這樣說，

【English Translation】 English version: They will fall into the three evil realms. If a man or woman of a family, in the pure Dharma of the Pratimoksha (code of monastic discipline), does not violate the fundamental precepts, I am their World Honored One (Buddha), they are my disciples, they will follow my teachings and abide in the Dharma, and everything they do will be perfectly accomplished. They will establish the body of precepts and all good dharmas, and will also establish the Dharma that can bring great benefit and happiness to gods and humans. World Honored One! Such a person is fully equipped with all the practices of the Sravaka Vehicle, Pratyekabuddha Vehicle, and even the Mahayana Vehicle, and can dwell securely in them. Why is this so? Because the fundamental precepts protect all the true Dharma, and all the dharmas, whether with outflows or without outflows, are established because of them, therefore they are called the root of precepts. For example, because of the earth, all things, all kinds of herbs, medicines, and grains can grow. Similarly, by learning the four fundamental precepts well, all good dharmas can arise. For example, the earth supports all mountains, even the Iron Mountain Range, the Great Iron Mountain Range, and Mount Sumeru. Similarly, by understanding the four fundamental precepts well, the Sravaka Vehicle, the Pratyekabuddha Vehicle, and even the unsurpassed Mahayana Vehicle are supported by them. For example, the earth supports all flavors. Similarly, by learning the four fundamental precepts well, Samadhi, liberation, Dharani, and even Anuttara-samyak-sambodhi (unexcelled complete enlightenment) are also accomplished because of them. For example, the earth carries all things, both pure and impure. Similarly, a man or woman of a family, who learns the four fundamental precepts well, whether they uphold the precepts or break them, whether they are vessels of the Dharma or not, can be fulfilled. They will carefully observe themselves, not criticize the faults of others, not be arrogant, nor slander others. They can become an island of all good dharmas, just as the earth is the support of all beings. Such a man or woman of a family, if they can skillfully cultivate the four fundamental precepts, will develop love and joy for all the sutras and treatises spoken by the Tathagatas, joyfully accept and uphold them, and will not give rise to various unlawful thoughts. All beings rely on the four means of attraction for their survival. At that time, the Venerable Upali rose from his seat, adjusted his robes, and with his palms joined together, said to the Buddha: 'World Honored One! If the World Honored One says this,'

言，是法器及非法器悉不譏訶。他未來時作諸惡行，如是比丘，非沙門而作沙門，非梵行而作梵行，今當云何呵責其心驅遣令出？」

佛言：「我悉不聽俗人譏呵。復有十種非法譏呵即得大罪。何等為十？若僧不和合，於國王前而譏呵者，是名非法。

「若僧不和合，于婆羅門眾中而譏呵者，亦名非法。

「若僧不和合，于王眷屬及諸大臣而譏呵者，是名非法。

「若僧不和合，于白衣中而譏呵者，是名非法。

「若僧不和合，于婦女小兒等中而譏呵者，是名非法。

「僧不和合，于僧凈人前而譏呵者，是名非法。

「僧不和合，于比丘尼眾中而譏呵者，是名非法。

「僧不和合，于本怨嫌前而譏呵者，是名非法。

「若僧不和合，以瞋恚心而相譏呵者，是名非法。有如此等十非法，不應譏呵。假使舉得少罪亦不應受，若復少有如佛法譏呵者亦不應受。

「又復十種非法譏呵不應受。何等為十？若餘外道來譏呵者亦不應受。非持戒白衣而犯逆罪，誹謗正法，毀壞賢聖，若起狂心，若散亂心，為諸餘天地四方僧凈人，若是一切犯禁比丘所舉之罪，皆不應受。是名為十非法譏呵所不應受。

「若有比丘造諸惡行共僧中住，清凈比丘威儀具足，于非法

【現代漢語翻譯】現代漢語譯本：世尊說，對於有資格接受佛法教誨的人和沒有資格的人，都不應該批評指責。如果有人未來會做惡行，比如有比丘不是真正的沙門（出家人）卻裝作沙門，不是真正的梵行（清凈修行）卻裝作梵行，現在應該如何呵斥他的心，驅逐他離開呢？佛陀說：『我不允許俗人批評指責。』還有十種非法的批評指責會招致大罪。哪十種呢？如果僧團不和合，在國王面前批評指責，這被稱為非法。如果僧團不和合，在婆羅門（古印度祭司階層）大眾中批評指責，也稱為非法。如果僧團不和合，在國王的親屬和大臣面前批評指責，這被稱為非法。如果僧團不和合，在在家信徒中批評指責，這被稱為非法。如果僧團不和合，在婦女和小孩面前批評指責，這被稱為非法。如果僧團不和合，在僧團的凈人（為僧團服務的在家信徒）面前批評指責，這被稱為非法。如果僧團不和合，在比丘尼（出家女眾）面前批評指責，這被稱為非法。如果僧團不和合，在有舊怨的人面前批評指責，這被稱為非法。如果僧團不和合，以嗔恨心互相批評指責，這被稱為非法。有這十種非法的情況，不應該批評指責。即使是指出一些小過錯也不應該接受，如果有一些像佛法一樣的批評指責也不應該接受。還有十種非法的批評指責不應該接受。哪十種呢？如果有其他外道（非佛教修行者）來批評指責，也不應該接受。如果不是持戒的在家信徒，卻犯下叛逆的罪行，誹謗正法，毀壞賢聖，或者因為狂亂的心，或者因為散亂的心，為其他天地四方的僧團凈人，或者是一切犯戒的比丘所指出的罪過，都不應該接受。這被稱為十種不應該接受的非法批評指責。如果有比丘做了惡行，和僧團住在一起，清凈的比丘威儀具足，對於非法

【English Translation】 English version: The Buddha said, 'One should not criticize or rebuke those who are qualified to receive the Dharma teachings, nor those who are not. If someone in the future commits evil deeds, such as a bhikkhu (monk) who is not a true samana (ascetic) but pretends to be one, or not a true brahmacari (one who practices pure conduct) but pretends to be one, how should one now rebuke his mind and expel him?' The Buddha said, 'I do not allow lay people to criticize or rebuke.' There are ten kinds of unlawful criticisms and rebukes that incur great offenses. What are the ten? If the Sangha (monastic community) is not in harmony, and one criticizes or rebukes in front of the king, this is called unlawful. If the Sangha is not in harmony, and one criticizes or rebukes among the Brahmin (ancient Indian priestly class) community, this is also called unlawful. If the Sangha is not in harmony, and one criticizes or rebukes in front of the king's relatives and ministers, this is called unlawful. If the Sangha is not in harmony, and one criticizes or rebukes among the lay followers, this is called unlawful. If the Sangha is not in harmony, and one criticizes or rebukes in front of women and children, this is called unlawful. If the Sangha is not in harmony, and one criticizes or rebukes in front of the Sangha's attendants (lay people who serve the Sangha), this is called unlawful. If the Sangha is not in harmony, and one criticizes or rebukes in front of the bhikkhuni (nuns) community, this is called unlawful. If the Sangha is not in harmony, and one criticizes or rebukes in front of those with old grudges, this is called unlawful. If the Sangha is not in harmony, and they criticize or rebuke each other with anger, this is called unlawful. There are these ten unlawful situations, and one should not criticize or rebuke. Even if one points out a small fault, it should not be accepted, and if there are some criticisms or rebukes that are like the Dharma, they should not be accepted either. Furthermore, there are ten kinds of unlawful criticisms and rebukes that should not be accepted. What are the ten? If other heretics (non-Buddhist practitioners) come to criticize or rebuke, it should not be accepted. If it is not a lay follower who upholds the precepts, but commits rebellious acts, slanders the true Dharma, destroys the virtuous, or because of a deranged mind, or because of a scattered mind, for the Sangha's attendants of other lands and directions, or for all the offenses pointed out by the bhikkhus who have broken the precepts, they should not be accepted. These are called the ten unlawful criticisms and rebukes that should not be accepted. If there are bhikkhus who commit evil deeds and live with the Sangha, and the pure bhikkhus are complete in their deportment, regarding the unlawful

處一切不行，成就五法，應頂禮僧足，語惡比丘言：『我今欲舉汝罪。是實不虛，是時非時慈心軟語，為使佛法久得安住，為欲熾然一切佛法。若聽我說，我當如法舉汝。』彼若不聽，我當頂禮持戒比丘上座等足白言：『大德！此比丘犯如是事，依於五法而舉彼罪。』上座比丘應察是語，如毗尼，如修多羅，當以滅諍法如法除滅，若犯重罪應以重治，若犯中罪應以中治，若犯微細罪當以微細治，教令悔過。」

優波離白佛言：「世尊！若造惡行比丘實有過罪，而恃白衣一切勢力，或恃巨富財物等力，或恃多聞、或恃辭辯、或恃弟子，如是等力，眾僧當共和合；持修多羅、持毗尼、持有戒德僧者，不取其語，而用勢力，有如是等應當云何？」

佛即答言：「應詣國王、大臣、宰相如法治罪。」

優波離復白佛言：「世尊！如此惡行比丘，若財物力，若多聞力，若辭辯力，能令國王大臣歡喜，或有非法朋黨，為應舍置不耶？」

佛言：「優波離！若事未現應當捨去，若事已出僧應和合，速疾驅擯不得共住。優波離！譬如瞿麥、妨麥、稗莠，根、莖、枝、葉與麥相似，若未莠出時不可分別，穟既出已，田俊農士並根俱棄。何以故？壞凈麥故。

「優波離！如是破戒惡行比丘，若恃白衣及諸勢

【現代漢語翻譯】現代漢語譯本：對於一切不合規的行為，如果能成就五種條件，就應該頂禮僧眾的腳，並對行為不端的比丘說：『我現在要指出你的過錯。這是真實不虛的，現在是合適的時候，我以慈悲柔和的語言，爲了使佛法長久安住，爲了使一切佛法興盛。如果你聽我說，我將依法指出你的過錯。』如果他不聽，我就應該頂禮持戒的比丘上座等人的腳，稟告說：『大德！這位比丘犯了這樣的事情，我依據五種條件來指出他的過錯。』上座比丘應該審查這些話，按照毗尼（戒律），按照修多羅（經文），用滅諍法如法地消除爭端，如果犯了重罪就應該用重罰，如果犯了中等罪就應該用中等懲罰，如果犯了輕微的罪就應該用輕微的懲罰，教導他懺悔過錯。優波離（佛陀的十大弟子之一，以持戒第一著稱）稟告佛陀說：『世尊！如果造惡行的比丘確實有罪過，卻仗恃在家信徒的勢力，或者仗恃巨額財富等力量，或者仗恃博學多聞、或者仗恃能言善辯、或者仗恃弟子眾多，像這樣的勢力，僧眾應該如何共同處理？如果持守修多羅（經文）、持守毗尼（戒律）、持有戒德的僧人，不採納他們的意見，反而使用勢力，對於這種情況應該怎麼辦？』佛陀回答說：『應該去稟告國王、大臣、宰相，依法治罪。』優波離又稟告佛陀說：『世尊！像這樣惡行的比丘，如果用財物勢力，或者用博學多聞的勢力，或者用能言善辯的勢力，能夠使國王大臣歡喜，或者有非法的朋黨，應該捨棄他們嗎？』佛陀說：『優波離！如果事情還沒有顯現，就應該捨棄他們；如果事情已經發生，僧眾應該和合，迅速驅逐他們，不得與他們同住。優波離！譬如瞿麥（一種雜草）、妨麥（一種雜草）、稗莠（雜草），它們的根、莖、枝、葉與麥子相似，如果還沒有長出穗的時候，是無法分辨的，等到長出穗以後，田里的農夫就會把它們連根拔除。為什麼呢？因為它們會破壞純凈的麥子。』『優波離！像這樣破戒惡行的比丘，如果仗恃在家信徒以及各種勢力，

【English Translation】 English version: Regarding all improper conduct, if one can fulfill five conditions, one should bow at the feet of the Sangha (monastic community) and say to the misbehaving Bhikkhu (monk): 『I now intend to point out your fault. This is true and not false, and now is the appropriate time. With compassionate and gentle words, I do this so that the Dharma (Buddhist teachings) may long endure and that all the Dharma may flourish. If you listen to me, I will point out your fault according to the Dharma.』 If he does not listen, I should bow at the feet of the senior Bhikkhus who uphold the precepts and report: 『Venerable ones! This Bhikkhu has committed such and such an offense, and I am pointing out his fault based on these five conditions.』 The senior Bhikkhus should examine these words, and according to the Vinaya (monastic code) and the Sutras (scriptures), they should resolve the dispute according to the Dharma using the methods for settling disputes. If a serious offense has been committed, it should be punished severely; if a moderate offense has been committed, it should be punished moderately; if a minor offense has been committed, it should be punished lightly, and he should be taught to repent his faults. Upali (one of the ten chief disciples of the Buddha, known for his strict adherence to the precepts) then said to the Buddha: 『Venerable One! If a Bhikkhu who commits evil deeds truly has faults, but relies on the power of lay followers, or relies on the power of great wealth, or relies on his extensive learning, or relies on his eloquence, or relies on having many disciples, how should the Sangha deal with such power? If those who uphold the Sutras, uphold the Vinaya, and uphold the precepts do not accept their words, but instead use their power, what should be done in such cases?』 The Buddha replied: 『One should report to the king, ministers, and prime ministers, and they should punish the offense according to the Dharma.』 Upali again said to the Buddha: 『Venerable One! If such a Bhikkhu who commits evil deeds, through the power of wealth, or the power of extensive learning, or the power of eloquence, is able to please the king and ministers, or has an unlawful faction, should they be abandoned?』 The Buddha said: 『Upali! If the matter has not yet manifested, they should be abandoned; if the matter has already occurred, the Sangha should unite and quickly expel them, and they should not live together. Upali! For example, the weeds such as gho-ma (a type of weed), fang-ma (a type of weed), and pai-you (a type of weed), their roots, stems, branches, and leaves are similar to wheat. If the ears have not yet grown, they cannot be distinguished. Once the ears have grown, the farmers in the field will pull them out by the roots. Why? Because they will ruin the pure wheat.』『Upali! Likewise, if a Bhikkhu who breaks the precepts and commits evil deeds relies on lay followers and various powers,

力住居僧中，過未出時人不敢呵。其事現已諸天便譏，當言僧中無有禁制。若惡行比丘，眾僧應速和合疾共擯出。

「優波離！譬如大海不宿死屍。如是我諸聲聞大弟子眾破戒諂曲，此等惡人不應共住亦復如是。若破戒比丘，為剎利王及諸輔相朋黨非法，如此比丘，則得自恃多聞、財物、巨富、辭辯如是等力，肆心無畏強僧中住。

「爾時，慚愧持戒比丘，心有所疑不應共諍，不應守護共作伴黨；如是持戒比丘，便語國王及諸大臣，更至他國。」

大方廣十輪經卷第三大正藏第 13 冊 No. 0410 大方廣十輪經

大方廣十輪經卷第四

失譯人名今附北涼錄

剎利旃陀羅現智相品第六

爾時，地藏菩薩白佛言：「世尊！是剎利旃陀羅，輔相旃陀羅，少於善根不肯信向，諂曲愚癡自稱多知，皆生憍慢，不畏後世惡業果報，離善知識，乃至趣向阿鼻地獄。為財利故，與此惡行諸比丘等，作非法朋黨。」

佛言：「如是，如是！善男子！于未來世，剎利旃陀羅乃至婆羅門旃陀羅，善根微少無有信心欺詐諂曲，是諸愚癡現智慧相。不隨善知識語，實是愚癡現為智慧。心常疑悔不畏後世，而無禁戒作諸殺生，乃至邪見欺誑於他，于諸世間常行誹謗語。剎利旃陀

【現代漢語翻譯】現代漢語譯本：如果僧團中有僧人依仗勢力居住，在過去和未來都沒有人敢於呵斥他。但這種事情一旦顯現，諸天就會譏諷，認為僧團中沒有禁制。如果有行為惡劣的比丘，僧團應該迅速和合，共同將他驅逐出去。優波離（佛陀弟子名）！譬如大海不容納死屍。我的聲聞大弟子眾中，如果有人破戒、諂媚、虛偽，這些惡人也不應該與僧團共住。如果破戒的比丘，爲了剎利王（古印度統治階級）和輔相的朋黨而行非法之事，這樣的比丘就會依仗自己多聞、財富、權勢、辯才等力量，肆無忌憚地在僧團中居住。那時，慚愧持戒的比丘，心中有所疑慮，不應該與他們爭辯，不應該守護他們，不應該與他們結成朋黨；這樣的持戒比丘，應該告訴國王和大臣，然後離開，前往其他國家。

現代漢語譯本：地藏菩薩（菩薩名）對佛說：『世尊！這些剎利旃陀羅（古印度賤民階級）和輔相旃陀羅，善根淺薄，不肯信奉佛法，諂媚虛偽，愚癡自大，自稱博學多知，都生起驕慢之心，不畏懼來世的惡業果報，遠離善知識，甚至墮入阿鼻地獄。爲了財利，他們與這些行為惡劣的比丘結成非法的朋黨。』佛說：『是這樣的，是這樣的！善男子！在未來世，剎利旃陀羅乃至婆羅門旃陀羅（古印度婆羅門階級），善根微薄，沒有信心，欺詐諂媚，這些愚癡的人會顯現出智慧的樣子。他們不聽從善知識的教誨，實際上是愚癡卻表現得好像有智慧。他們心中常常疑惑後悔，不畏懼來世的果報，沒有禁戒，造作各種殺生等惡業，甚至持有邪見，欺騙他人，在世間常常誹謗。剎利旃陀

【English Translation】 English version: If a monk in the Sangha dwells relying on power, no one dares to rebuke him in the past or future. But when such a thing appears, the devas will mock, thinking that there are no restrictions in the Sangha. If there is a bhikkhu with evil conduct, the Sangha should quickly unite and expel him together. Upali (name of a Buddha's disciple)! Just as the great ocean does not harbor corpses, so too, if among my great disciples of the Sravakas there are those who break the precepts, are flattering, and hypocritical, these evil people should not dwell with the Sangha. If a bhikkhu who breaks the precepts engages in unlawful acts for the sake of the Kshatriya king (ancient Indian ruling class) and his ministers, such a bhikkhu will rely on his learning, wealth, power, eloquence, and other strengths, and dwell fearlessly in the Sangha. At that time, the ashamed and precept-holding bhikkhus, if they have doubts in their hearts, should not argue with them, should not protect them, and should not form factions with them; such precept-holding bhikkhus should tell the king and ministers, and then leave and go to other countries.

English version: Ksitigarbha Bodhisattva (name of a Bodhisattva) said to the Buddha: 'World Honored One! These Kshatriya Chandala (ancient Indian untouchable class) and minister Chandala, with shallow roots of goodness, are unwilling to believe in the Dharma, are flattering and hypocritical, foolish and arrogant, claiming to be knowledgeable, all giving rise to pride, not fearing the karmic consequences of evil deeds in the next life, abandoning good teachers, and even falling into Avici hell. For the sake of wealth and profit, they form unlawful factions with these bhikkhus of evil conduct.' The Buddha said: 'It is so, it is so! Good man! In the future world, Kshatriya Chandala and even Brahmin Chandala (ancient Indian Brahmin class), with meager roots of goodness, without faith, deceitful and flattering, these foolish people will appear to have wisdom. They do not listen to the teachings of good teachers, and are actually foolish but act as if they have wisdom. Their hearts are often doubtful and regretful, not fearing the consequences of the next life, without precepts, creating various evil deeds such as killing, and even holding wrong views, deceiving others, and constantly slandering in the world. Kshatriya Chan

羅、婆羅門旃陀羅壞亂佛法，於我法中而得出家，常毀破戒作諸惡行。而剎利婆羅門，盡心供養多畜錢財，貪心染著取空言語，通致信命治生販賣，好讀外典墾土種殖，守護錢財、產業、舍宅，守護妻子、咒說仙藥，貪著衣服、飲食之物，破戒惡行其聲如貝；實非沙門自言沙門，實非梵行自謂梵行，乃至為剎利、婆羅門恭敬供養聽受。剎利旃陀羅、婆羅門旃陀羅，好喜破戒遠離持戒，於我法中，若見有人持戒修善能謙下者，學與無學一切得向。如是比丘，皆悉不得恭敬供養，有所言說皆不聽受。善男子！譬如有人到寶渚所，舍帝釋青寶及大青寶，金、銀、真珠皆悉舍離，大價之寶取於水精。若我法中，如是持戒有大功德，心常謙下而便舍之。取于破戒造惡行者，成就惡法不生羞恥心無慚愧，遠離一切大慈大悲，反取如是諸惡福田，聽受其語，供養如是造作惡人，師及弟子俱墮地獄，悉具於此十種惡輪。剎利旃陀羅、婆羅門旃陀羅、沙門旃陀羅、大臣旃陀羅，先修善根今悉消滅，乃至墮于阿鼻地獄。

「何等為十破戒惡行？如是比丘，乃至剎利、婆羅門，忍樂惡見，誹謗阿練若比丘，愚癡諂曲非毀賢聖，誑惑世間，飲食錢財及諸利養，求名稱故自苦其身，譭謗他人嫉妒斗亂，純為利養，莫肯聽受信用其語，退棄令

【現代漢語翻譯】現代漢語譯本羅（指羅剎）、婆羅門旃陀羅（指低賤的婆羅門）破壞佛法，在我佛法中出家，常常毀壞戒律，做各種惡行。而剎利（指貴族）和婆羅門，盡心供養，積蓄大量錢財，貪心執著于虛妄的言語，通過傳遞資訊、算命、做買賣來謀生，喜歡閱讀外道典籍，開墾土地種植作物，守護錢財、產業、房屋，守護妻子，唸誦咒語和仙藥，貪戀衣服和飲食之物，他們破戒作惡，名聲像貝殼一樣空響；實際上不是沙門（指修行者）卻自稱沙門，實際上不是梵行（指清凈的行為）卻自稱梵行，甚至被剎利和婆羅門恭敬供養，聽從他們的教誨。剎利旃陀羅、婆羅門旃陀羅，喜歡破戒，遠離持戒，在我佛法中，如果看到有人持戒修行，能夠謙虛低下，無論是正在學習的還是已經學成的，都能夠有所成就。像這樣的比丘，他們都不恭敬供養，他們所說的話都不聽從。善男子！譬如有人到了寶藏之地，捨棄帝釋青寶和大青寶，金、銀、珍珠都捨棄，卻選取水精這種價值較低的寶物。如果在我佛法中，像這樣持戒有大功德，內心謙虛的人卻被捨棄。反而選取那些破戒作惡的人，他們成就惡法，不生羞恥之心，沒有慚愧，遠離一切大慈大悲，反而選取這樣的惡福田，聽從他們的話，供養這些作惡的人，師父和弟子都將墮入地獄，完全具備這十種惡輪。剎利旃陀羅、婆羅門旃陀羅、沙門旃陀羅、大臣旃陀羅，他們先前修的善根現在都消滅了，甚至會墮入阿鼻地獄。「什麼是十種破戒惡行呢？像這樣的比丘，乃至剎利、婆羅門，他們忍受並喜歡邪惡的見解，誹謗在阿練若（指寂靜處）修行的比丘，愚癡、諂媚、虛偽，詆譭賢聖，欺騙迷惑世人，爲了飲食、錢財和各種利益供養，爲了求取名聲而自我折磨，誹謗他人，嫉妒爭鬥，純粹爲了利益，不肯聽從和相信別人的話，排斥並使他們離開。

【English Translation】 English version The Rakshasas (a type of demon), Brahmin Chandala (low-caste Brahmins) disrupt the Buddha's teachings. They leave home within my Dharma, constantly breaking precepts and committing various evil deeds. Meanwhile, the Kshatriyas (warriors) and Brahmins, wholeheartedly make offerings, accumulate vast wealth, greedily cling to empty words, make a living through conveying messages, fortune-telling, and trading. They enjoy reading non-Buddhist scriptures, cultivating land, guarding wealth, property, and houses, protecting their wives, chanting spells and using elixirs, and are attached to clothing and food. They break precepts and commit evil deeds, their reputation is like an empty shell. They are not truly Shramanas (ascetics) yet call themselves Shramanas, not truly practicing Brahmacharya (pure conduct) yet claim to be practicing Brahmacharya, and are even respectfully offered to and listened to by Kshatriyas and Brahmins. The Kshatriya Chandalas and Brahmin Chandalas enjoy breaking precepts and stay away from those who uphold them. In my Dharma, if they see someone upholding precepts, cultivating goodness, and being humble, whether they are still learning or have already attained, they are able to achieve something. Such Bhikkhus (monks) are not respected or offered to, and their words are not listened to. Good man! It is like someone who arrives at a treasure island, abandoning the Indranila (sapphire) and Mahaneela (great sapphire), gold, silver, and pearls, and instead chooses crystal, a less valuable gem. If in my Dharma, those who uphold precepts and have great merit, and are humble in heart, are abandoned. Instead, those who break precepts and commit evil deeds are chosen. They achieve evil deeds, do not feel shame, have no remorse, and are far from great compassion and mercy. They choose such evil fields of merit, listen to their words, and make offerings to these evil-doers. Both the teacher and the disciples will fall into hell, fully possessing these ten evil wheels. The Kshatriya Chandalas, Brahmin Chandalas, Shramana Chandalas, and Minister Chandalas, their previously cultivated good roots are now destroyed, and they will even fall into Avici Hell. 「What are the ten evil deeds of breaking precepts? Such Bhikkhus, even Kshatriyas and Brahmins, endure and enjoy evil views, slander Bhikkhus who practice in Aranyas (quiet places), are ignorant, flattering, and deceitful, defame the virtuous and sages, deceive and confuse the world, for the sake of food, money, and various offerings, they torment themselves to seek fame, slander others, are jealous and quarrelsome, purely for the sake of gain, they are unwilling to listen to and believe others' words, and reject and cause them to leave.」

下遠離實法，皆言無有得道果者，亦無離欲能盡結者，但為利養而自顯現，慎莫奉事供養是等，乃是諂曲誑惑之人，實非福田趣向道者。是時剎利栴陀羅，婆羅門栴陀羅，于阿練若比丘，不生恭敬希有之心；其心顛倒而不承事恭敬供養，不肯聽受信用彼語，即是不能護持法眼紹三寶種。爾時，國土天、龍、鬼神而於三寶信心深重，皆同瞋恚如是剎利婆羅門等，互相語言：『汝今諦觀剎利栴陀羅、沙門栴陀羅、婆羅門栴陀羅、大臣栴陀羅，悉起憍慢，一切三寶斷于善根近惡知識，退失善法當入惡趣，我等今日不復擁護如此國土剎利、婆羅門等。』一切天、龍、諸善鬼神既舍離已，于其國中堪任法器為福田者皆生舍心。若一切天神及堪任法器應為福田者，于彼剎利旃陀羅等生舍心已，于自國土及余鄰國，皆悉兵起饑饉疾疫，更相殘害不復歡樂。先所愛樂皆悉別離，忿心慳吝無有矜愍，於一切眾生不起慈心，殺生乃至邪見無慚無愧，一切塔寺及僧祇物，皆悉食啖供其衣服，瞋諸左右悉生嫌隙；若與他戰，令己軍眾自然退散；若欲死時皆結其舌口不能語，趣向地獄。

「複次，善男子！剎利旃陀羅，乃至婆羅門旃陀羅，皆悉遠離諸善知識，輕慢三寶無恭敬心不畏後世。于聲聞乘得少信心謂己聰哲，而於辟支佛乘及大乘經

【現代漢語翻譯】現代漢語譯本：他們遠離真實的佛法，都說沒有人能證得道果，也沒有人能通過離欲來斷盡煩惱。他們只是爲了獲取利益而自我標榜。要謹慎，不要侍奉供養這些人，他們是諂媚虛偽、迷惑眾生的人，實際上不是真正的福田，也不是趨向正道的人。這時，剎帝利旃陀羅（低賤的剎帝利），婆羅門旃陀羅（低賤的婆羅門），對於在阿蘭若（寂靜處）修行的比丘，不生恭敬和稀有之心；他們的心顛倒錯亂，不肯承事恭敬供養，不肯聽信他們的教誨，這就是不能護持佛法之眼，繼承三寶的種子。那時，國土的天神、龍、鬼神，對於三寶的信心非常深厚，都對這些剎帝利、婆羅門等感到憤怒，互相說道：『你們仔細看看，剎帝利旃陀羅、沙門旃陀羅（低賤的沙門）、婆羅門旃陀羅、大臣旃陀羅（低賤的大臣），都生起了驕慢之心，斷絕了一切三寶的善根，親近惡知識，退失了善法，將要墮入惡道。我們今天不再擁護這樣的國土、剎帝利、婆羅門等。』一切天神、龍、諸善鬼神都捨棄了他們，對於這個國家中堪為法器、能成為福田的人，都生起了捨棄之心。如果一切天神和堪為法器、應為福田的人，對這些剎帝利旃陀羅等生起了捨棄之心，那麼在他們自己的國家和鄰國，都會發生戰爭、饑荒、瘟疫，互相殘殺，不再有歡樂。先前所愛樂的一切都會分離，心中充滿憤怒和慳吝，沒有憐憫之心，對一切眾生不起慈悲之心，殺生乃至邪見，沒有慚愧之心。他們會吃掉一切佛塔、寺廟和僧團的財物，供養自己的衣服，憎恨身邊的人，產生嫌隙；如果與他人作戰，自己的軍隊會自然潰散；如果將要死去，他們的舌頭會僵硬，口不能言，墮入地獄。『再者，善男子！剎帝利旃陀羅，乃至婆羅門旃陀羅，都遠離了善知識，輕慢三寶，沒有恭敬之心，不畏懼來世的果報。他們對聲聞乘（小乘）稍微有些信心，就自以為聰明，而對於辟支佛乘（緣覺乘）和大乘經典

【English Translation】 English version: They are far from the real Dharma, all saying that no one can attain the fruit of the path, nor can anyone exhaust the fetters through detachment. They only manifest themselves for the sake of gain. Be cautious, do not serve or make offerings to these people, they are flattering, deceitful, and deluding people, not truly fields of merit, nor are they heading towards the right path. At this time, the Kshatriya Chandala (lowly Kshatriyas), the Brahmin Chandala (lowly Brahmins), do not have respect or a sense of rarity for the Bhikkhus practicing in the Aranya (quiet places); their minds are inverted and confused, they are unwilling to serve, respect, or make offerings, and they are unwilling to listen to and believe their teachings. This means they cannot protect the eye of the Dharma and inherit the seeds of the Three Jewels. At that time, the gods, dragons, and spirits of the country, who have deep faith in the Three Jewels, are all angry with these Kshatriyas, Brahmins, etc., and say to each other: 'Look carefully, the Kshatriya Chandala, the Shramana Chandala (lowly Shramanas), the Brahmin Chandala, the Minister Chandala (lowly Ministers), have all become arrogant, cut off all the good roots of the Three Jewels, are close to evil knowledge, have lost good Dharma, and are about to fall into evil paths. Today, we will no longer protect such a country, Kshatriyas, Brahmins, etc.' All the gods, dragons, and good spirits have abandoned them, and they have all given up on those in this country who are worthy vessels of the Dharma and can become fields of merit. If all the gods and those who are worthy vessels of the Dharma and should be fields of merit have given up on these Kshatriya Chandalas, etc., then in their own country and neighboring countries, there will be wars, famines, and plagues, they will kill each other, and there will be no more joy. All that they previously loved will be separated, their hearts will be filled with anger and stinginess, without compassion, they will not have a compassionate heart towards all sentient beings, they will commit killing and even have wrong views, without shame or remorse. They will eat all the pagodas, temples, and Sangha property, use them to provide for their own clothes, hate those around them, and create discord; if they fight with others, their own army will naturally collapse; if they are about to die, their tongues will stiffen, they will be unable to speak, and they will fall into hell. Furthermore, good man! The Kshatriya Chandala, and even the Brahmin Chandala, all stay away from good teachers, disrespect the Three Jewels, have no respect, and do not fear the consequences of the next life. They have a little faith in the Sravaka Vehicle (Hinayana), and think they are intelligent, but regarding the Pratyekabuddha Vehicle (the Vehicle of the Solitary Buddhas) and the Mahayana Sutras,

法，誹謗不信，不讀、不誦，下至一偈生不信心，是名謗法。若復有人，少信辟支佛法及大乘法，而不信于聲聞之法，毀呰譏呵，亦名誹謗正法，是名誹謗三世諸佛正法之藏，斷八正道，破于無量眾生法眼。若復有人，于如來所說聲聞乘、辟支佛乘及菩薩乘，若作障礙若隱蔽覆藏乃至一偈，而不恭敬於三寶者，以是因緣令使守護一切國土天龍善神，以不動信即便瞋恚，是剎利諸臣乃至結舌不語而死墮阿鼻地獄。

「複次，善男子！若持戒有功德者，在彼國住具足法器，善入舍心安住靜室，而不數數至檀越舍，亦不輕呵惡行比丘使彼覺知，亦不譏嫌呵責破戒。而惡行比丘，于清凈持戒者所反生譏嫌，言作奸偽種種妄語，于剎利大臣，及至國中一切人民男女大小，悉于其前生諸誹謗。而彼剎利栴陀羅等，于諸清凈持戒具足修行功德有名聞者——如是比丘真我弟子，具足一切禪定解脫，善巧言辭——便起毀呰而生瞋恚，種種惡口粗語逼切令受苦惱；或奪衣缽及四方僧物資業敷具，驅遣令出，或時系閉或斬截其首。善男子！諦觀親近惡行比丘者，為得幾所罪，乃至當墮阿鼻地獄。若眾生造作五逆等罪及四根本罪，誹謗賢聖誹謗正法，超過一切根本之罪。如是惡行諸比丘等，我亦不聽刑罰鞭杖系閉乃至斷命，以是因緣得大

【現代漢語翻譯】現代漢語譯本：如果有人對佛法產生誹謗，不相信，不讀誦，甚至對哪怕一句偈頌都生不起信心，這就被稱為謗法。如果又有人，稍微相信辟支佛法（獨覺乘的教法）和大乘佛法，卻不相信聲聞乘（小乘）的教法，加以譭謗、譏諷、呵斥，這也叫做誹謗正法，這就是誹謗三世諸佛的正法寶藏，斷絕八正道，破滅無量眾生的法眼。如果又有人，對於如來說的聲聞乘、辟支佛乘以及菩薩乘，加以障礙、隱蔽、覆蓋，甚至哪怕是一句偈頌，而不恭敬三寶，因為這個因緣，使得守護一切國土的天龍善神，因為不動搖的信心而生起嗔恚，那些剎帝利（統治者）的臣子們，甚至會因為結舌不語而死後墮入阿鼻地獄。再者，善男子！如果持戒有功德的人，在那個國家居住，具備了修法的根器，善於進入舍心，安住在安靜的房間里，不經常去施主家，也不輕易呵斥那些行為不端的比丘，讓他們覺悟，也不譏諷呵責破戒的人。而那些行為不端的比丘，反而對清凈持戒的人產生譏諷，說他們作假、說各種妄語，在剎帝利大臣，乃至全國所有人民男女老少面前，都對他們進行誹謗。而那些剎帝利、旃陀羅（賤民）等，對於那些清凈持戒、修行功德圓滿、有名望的比丘——這些比丘是真正的我的弟子，具備一切禪定解脫，善於言辭——便會生起譭謗，產生嗔恚，用各種惡毒的粗語逼迫他們，讓他們遭受痛苦；或者奪走他們的衣缽和四方僧眾的物資、敷具，驅趕他們離開，有時會囚禁他們，甚至砍下他們的頭。善男子！仔細觀察親近惡行比丘的人，會得到多少罪過，乃至會墮入阿鼻地獄。如果眾生造作五逆等罪以及四根本罪，誹謗賢聖、誹謗正法，超過一切根本罪。像這些惡行比丘，我也不允許用刑罰、鞭打、囚禁，甚至斷命的方式對待他們，因為這個因緣會得到大罪。

【English Translation】 English version: If someone slanders the Dharma, does not believe, does not read or recite it, and does not even have faith in a single verse, this is called slandering the Dharma. If someone else slightly believes in the Pratyekabuddha Dharma (the teachings of the solitary realizers) and the Mahayana Dharma, but does not believe in the Sravaka Dharma (the teachings of the Hearers), and slanders, mocks, and scolds it, this is also called slandering the true Dharma. This is slandering the treasury of the true Dharma of the Buddhas of the three times, cutting off the Noble Eightfold Path, and destroying the Dharma eye of countless sentient beings. If someone else obstructs, conceals, or covers up the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle spoken by the Tathagata, even a single verse, and does not respect the Three Jewels, because of this cause, the heavenly dragons and good spirits who protect all lands will become angry due to their unwavering faith. The ministers of those Kshatriyas (rulers) will even die in silence and fall into Avici Hell. Furthermore, good man! If those who uphold the precepts have merit, reside in that country, possess the capacity for practicing the Dharma, are good at entering the mind of detachment, and dwell in quiet rooms, they do not frequently visit the homes of donors, nor do they lightly scold those bhikkhus who behave badly to make them aware, nor do they mock and scold those who break the precepts. However, those bhikkhus who behave badly, instead, mock those who uphold the precepts purely, saying that they are fake and speak all kinds of false words. In front of the Kshatriya ministers, and even all the people, men, women, old, and young, in the country, they slander them. And those Kshatriyas, Chandalas (outcasts), etc., towards those bhikkhus who uphold the precepts purely, have perfected their practice, are renowned—these bhikkhus are truly my disciples, possessing all samadhi and liberation, and are skilled in speech—they will then slander them, become angry, and use all kinds of harsh and coarse words to oppress them, causing them to suffer; or they will seize their robes and bowls, and the resources and furnishings of the Sangha from all directions, drive them away, sometimes imprison them, or even cut off their heads. Good man! Carefully observe how much sin those who associate with bhikkhus who behave badly will incur, even to the point of falling into Avici Hell. If sentient beings commit the five rebellious acts and the four root offenses, slander the sages, and slander the true Dharma, they surpass all root offenses. As for these bhikkhus who behave badly, I do not allow them to be treated with punishment, whipping, imprisonment, or even death, because of this cause, they will incur great sin.

罪報，況復堅持禁戒清凈行者。若有比丘，于性重罪中若犯一罪者，雖犯重罪，和上眾僧和合羯磨，所受之戒猶有餘勢。譬如妙香雖無香質，余分芬馨不可輕蔑。破戒比丘亦復如是，無戒白衣不應輕慢，雖非法器，于賢聖毗尼中，退沒墮落棄出家法，不得受用四方僧物；于眾僧和合所受得戒余不犯者，其戒香氣多有勢力，是故不聽白衣謫罰。

「善男子！往昔過去有國名迦尸，時王名梵摩達多，敕旃陀羅言：『雪山下有六牙白象王，名郁波羅華眼，可拔其牙；若不得者，汝等五人悉斷其命。』爾時，旃陀羅護惜身命詐作沙門，外現精進被著袈裟，如王所敕往至彼山到象王所。母象見之，張弓挽箭生怖畏心，語象王言：『此是獵師，今已張弓挽箭而來，將非我等命欲盡耶？』」

「爾時，像王即便見之，剃除鬚髮被著袈裟，而說偈言：

「『彼恒沙諸佛，　　幢相之法衣；　　悉舍于諸惡，　　云何害眾生？』

「爾時，母象復說偈言：

「『身雖被袈裟，　　持弓執毒箭；　　作惡旃陀羅，　　無有悲愍心。』

「爾時，像王復說偈言：

「『袈裟決定服，　　以哀愍為本；　　是必歸佛者，　　慈悲諸眾生。　　於此衣無疑，　　汝當自攝心；　　能被此服者，　　欲度

【現代漢語翻譯】現代漢語譯本：更何況是那些堅持戒律、行為清凈的人呢？如果有比丘在根本重罪中犯了一條罪，即使犯了重罪，通過僧團的和合羯磨（僧團的集體決議），他所受的戒律仍然有剩餘的力量。就像美妙的香氣，即使沒有香的實體，剩餘的芬芳也不可輕視。破戒的比丘也是如此，不應該輕慢沒有受戒的白衣，雖然他們不是法器，在賢聖的毗尼（戒律）中，退失、墮落、放棄出家法，不能享用四方僧眾的財物；對於僧團和合所受的戒律中沒有犯的部分，其戒律的香氣仍然有很大的力量，因此不允許白衣責罰他們。「善男子！過去很久以前，有個國家叫迦尸（Kashi），當時的國王叫梵摩達多（Brahmadatta），他命令旃陀羅（Chandala，賤民）說：『雪山下有一頭六牙白象王，名叫郁波羅華眼（Utpalaksa），可以拔下它的牙；如果得不到，你們五個人都要被處死。』當時，旃陀羅爲了保護自己的性命，假裝成沙門（Shramana，出家人），外表上表現得很精進，穿著袈裟，按照國王的命令來到那座山，到了象王那裡。母象看到他，張弓搭箭，心中生起恐懼，對像王說：『這個人是獵人，現在已經張弓搭箭來了，難道我們就要命盡了嗎？』「當時，像王立刻看到他，剃除了鬚髮，穿著袈裟，並說了偈語：『那些恒河沙數般的諸佛，以幢相（佛的莊嚴相）為法衣；他們捨棄一切惡行，怎麼會傷害眾生呢？』「當時，母象又說了偈語：『身體雖然穿著袈裟，卻拿著弓箭和毒箭；作惡的旃陀羅，沒有絲毫的悲憫之心。』「當時，像王又說了偈語：『袈裟是確定的服裝，以慈悲為根本；這必定是歸依佛陀的人，慈悲一切眾生。對於這件衣服不要懷疑，你應該自己收攝心念；能夠穿上這件衣服的人，想要度化

【English Translation】 English version: How much more so for those who uphold the precepts and practice pure conduct? If a Bhikshu (monk) commits one of the fundamental grave offenses, even though he has committed a grave offense, through the Sangha's (monastic community) harmonious Karma (collective resolution), the precepts he has received still have residual power. It is like a wonderful fragrance, even if there is no substance of fragrance, the remaining fragrance should not be despised. A Bhikshu who has broken the precepts is also like this, one should not look down on a layperson who has not received precepts, although they are not vessels of the Dharma, in the Vinaya (monastic code) of the sages, they have retreated, fallen, abandoned the Dharma of renunciation, and cannot use the property of the Sangha from the four directions; for the precepts received harmoniously by the Sangha that have not been violated, the fragrance of those precepts still has great power, therefore, laypeople are not allowed to punish them. 「Good man! In the past, there was a country called Kashi, and the king at that time was named Brahmadatta. He ordered a Chandala (outcaste) saying: 『There is a six-tusked white elephant king named Utpalaksa below the snowy mountains, you can pull out its tusks; if you cannot get them, all five of you will be put to death.』 At that time, the Chandala, in order to protect his life, pretended to be a Shramana (ascetic), outwardly showing diligence, wearing a Kasaya (monk's robe), and according to the king's order, went to that mountain and arrived at the elephant king. The mother elephant saw him, drew his bow and arrow, and fear arose in her heart, she said to the elephant king: 『This person is a hunter, now he has come with his bow and arrow drawn, is it that our lives are about to end?』「At that time, the elephant king immediately saw him, shaved his head and beard, wore a Kasaya, and spoke a verse: 『Those Buddhas as numerous as the sands of the Ganges, take the Dharma robe with the banner-like appearance (auspicious marks of a Buddha); they abandon all evil deeds, how could they harm sentient beings?』「At that time, the mother elephant spoke another verse: 『Although the body is wearing a Kasaya, he is holding a bow and poisonous arrows; the evil Chandala has no compassion.』「At that time, the elephant king spoke another verse: 『The Kasaya is a definite garment, with compassion as its foundation; this must be someone who has taken refuge in the Buddha, compassionate to all sentient beings. Do not doubt this garment, you should restrain your own mind; one who can wear this garment, desires to liberate

生死岸。』

「爾時，旃陀羅即以一毒箭射其象王。是時母象見射象王已，大喚悲號，復說偈言：

「『如是之衣服，　　應當歸依佛；　　威儀雖寂靜，　　而心懷大惡。　　速疾踏彼身，　　斷除其命根；　　滅此怨令盡，　　是射汝身者。』

「爾時，像王復說偈言：

「『寧速捨身命，　　不應生噁心；　　彼雖懷噁心，　　猶似佛弟子。　　智者不為己，　　卒暴起瞋心；　　常思為眾生，　　修行于菩提。』

「爾時，像王心生慈悲，即喚彼人而問之言：『汝須何物？』彼便答言：『欲須汝牙。』爾時，像王即自拔牙，發大誓願而說偈言：

「『我今以白牙，　　求佛故奉施；　　不瞋不貪惜，　　令眾滅煩惱。』

「善男子！我于往昔曾見如是畜生身中，求無上道能作如是，不惜身命為護佛法，終不于彼著袈裟者而作留難。于未來世，剎利旃陀羅、輔相旃陀羅、婆羅門旃陀羅、居士旃陀羅，以諂曲心欺於世間，不畏後世。若諸世間有求無上道者，入我法中而得出家，生心惱害我諸弟子，應成法器及不成者，惡口罵詈、鞭杖謫罰、逼切其身，於過去、未來、現在諸佛犯諸重罪，趣阿鼻地獄，斷諸善根除滅信心，一切智者之所遠離。譬如丈夫雖自無目能示他

【現代漢語翻譯】現代漢語譯本『生死彼岸。』

『那時，旃陀羅（Candala，意為賤民）用一支毒箭射中了象王。當時，母象看到象王被射中，大聲悲號，又說了偈語：

『這樣的衣著，應當是皈依佛陀的人；雖然外表威儀寂靜，內心卻懷著極大的惡意。快點踩踏他的身體，斷絕他的命根；消滅這個怨恨，就是這個射傷你的人。』

『那時，像王又說了偈語：』

『寧可快速捨棄生命，也不應該生起惡念；他雖然懷著惡意，仍然像是佛陀的弟子。智者不會爲了自己，突然生起嗔恨心；常常想著爲了眾生，修行菩提之道。』

『那時，像王心生慈悲，就呼喚那個人問他說：『你需要什麼？』那人回答說：『想要你的牙齒。』當時，像王就自己拔下牙齒，發下大誓願並說了偈語：

『我今天用這潔白的牙齒，爲了求得佛果而奉獻施捨；不嗔恨，不貪戀，不吝惜，爲了讓眾生滅除煩惱。』

『善男子！我過去曾經見到這樣的畜生身，爲了求得無上道能夠做到這樣，不惜生命爲了守護佛法，最終不會對那些穿著袈裟的人設定障礙。在未來世，剎利旃陀羅（Ksatriya Candala，意為剎帝利種姓的賤民）、輔相旃陀羅（Mantrin Candala，意為大臣種姓的賤民）、婆羅門旃陀羅（Brahmana Candala，意為婆羅門種姓的賤民）、居士旃陀羅（Grhapati Candala，意為居士種姓的賤民），用諂媚虛偽的心欺騙世人，不畏懼後世的果報。如果世間有人爲了求得無上道，進入我的佛法中而出家，生起惱害我弟子的心，無論是能夠成為法器還是不能成為法器的人，惡語謾罵、鞭打責罰、逼迫他們的身體，對於過去、未來、現在諸佛犯下種種重罪，將墮入阿鼻地獄，斷絕一切善根，消除信心，被一切智者所遠離。譬如一個男人即使自己沒有眼睛，也能為他人指路，』

【English Translation】 English version 'The shore of birth and death.'

'At that time, Candala (meaning 'outcaste') shot the elephant king with a poisoned arrow. When the mother elephant saw the elephant king shot, she cried out in grief and spoke a verse:

'Such clothing, should belong to those who take refuge in the Buddha; though their demeanor is serene, their hearts harbor great evil. Quickly trample his body, sever his life force; extinguish this resentment, he is the one who shot you.'

'At that time, the elephant king spoke a verse:'

'Rather quickly give up my life, than give rise to evil thoughts; though he harbors evil intentions, he still resembles a disciple of the Buddha. The wise do not, for their own sake, suddenly give rise to anger; they constantly think of benefiting all beings, practicing the path to Bodhi.'

'At that time, the elephant king's heart arose with compassion, and he called out to that person and asked, 'What do you need?' The person replied, 'I want your tusks.' At that time, the elephant king pulled out his own tusks, made a great vow, and spoke a verse:

'I now offer these white tusks, as a gift for seeking Buddhahood; without anger, without greed, without stinginess, to help all beings extinguish their afflictions.'

'Good man! In the past, I have seen such a being in an animal body, who, in seeking the unsurpassed path, could do such things, not hesitating to give up his life to protect the Dharma, and would ultimately not create obstacles for those who wear the robes. In future ages, Ksatriya Candala (meaning 'outcaste of the warrior caste'), Mantrin Candala (meaning 'outcaste of the minister caste'), Brahmana Candala (meaning 'outcaste of the Brahmin caste'), Grhapati Candala (meaning 'outcaste of the householder caste'), will deceive the world with flattering and deceitful hearts, not fearing the consequences of future lives. If there are those in the world who seek the unsurpassed path, enter my Dharma and become monks, and give rise to thoughts of harming my disciples, whether they are capable of becoming vessels of the Dharma or not, they will revile them with harsh words, whip and punish them, and oppress their bodies. They will commit grave offenses against the Buddhas of the past, present, and future, and will fall into Avici hell, severing all roots of goodness, destroying faith, and being shunned by all wise ones. Just as a man, though he has no eyes himself, can show the way to others,'

道，我諸弟子亦復如是，雖毀禁戒猶能利益世間眾生。若未來世旃陀羅王，乃至居士旃陀羅，見有依我法中出家，若成法器、不成法器，而便擾惱我諸聲聞一切弟子，則於三世無量諸佛作大過罪，消滅善心難復人身；何況毀呰正位聲聞、辟支佛，及諸大乘無量功德。

「善男子！譬如過去有國名般阇羅，王號勝軍，人罪應死，繫著可畏軻藍冢間，令使惡鬼食啖其身。時守獄人以五繫縛，送著可畏軻藍冢間。是人聞已即剃鬚發，以納袈裟著于頸下。爾時，守獄之人受王敕已，即捉縛送至可畏軻藍冢間。是時冢間有羅剎，名曰惡眼，共五千羅剎俱至冢間，即見是人被五繫縛在於冢間，剃除鬚髮以納袈裟系著于頸。爾時，羅剎右繞是人，而說偈言：

「『今可自安慰，　　我終不害汝；　　剃髮服袈裟，　　令我憶念佛。』

「爾時，羅剎子復說偈言：

「『白母甚飢渴，　　當須食此人；　　我得除飢渴，　　身心快安樂。』

「爾時，羅剎母說偈答子：

「『恒沙等諸佛，　　法式之幢相；　　於此起噁心，　　當墮阿鼻獄。』

「爾時，羅剎子與其眷屬右繞匝已，而說偈言：

「『我等父母共為惡，　　身、口、意等造不善；　　我已舍惡不害汝，　　被著染衣解脫相。』

【現代漢語翻譯】現代漢語譯本：『道，我的弟子們也是如此，即使他們毀犯了戒律，仍然能夠利益世間的眾生。如果未來世的旃陀羅王（Cāṇḍāla，意為賤民），乃至居士旃陀羅，看到有依我佛法出家的人，不論他們是否成為合格的法器，就去擾亂我的所有聲聞弟子，那麼他們就對三世無量的諸佛犯下大罪，消滅了善心，難以再獲得人身；更何況是譭謗那些證得正位的聲聞、辟支佛（Pratyekabuddha，意為獨覺），以及大乘的無量功德。』『善男子！譬如過去有一個國家名叫般阇羅（Pañcāla），國王名叫勝軍，有一個人犯了死罪，被關在可怕的軻藍冢（Karambhaka，意為亂葬崗）中，讓惡鬼吞食他的身體。當時，獄卒用五種刑具捆綁他，送往可怕的軻藍冢。這個人聽到后，就剃除了鬚髮，把袈裟披在脖子上。那時，獄卒接受國王的命令后，就抓著他，把他送到可怕的軻藍冢。當時，冢間有一個羅剎（Rākṣasa，意為食人鬼），名叫惡眼，和五千個羅剎一起來到冢間，他們看到這個人被五種刑具捆綁在冢間，剃除了鬚髮，把袈裟披在脖子上。那時，羅剎右繞著這個人，並說偈語：』『現在你可以自己安慰自己，我終究不會傷害你；剃了頭髮，穿上袈裟，讓我憶念起佛。』『那時，羅剎子又說偈語：』『母親，我非常飢渴，應當吃這個人；我如果能解除飢渴，身心就會快樂安寧。』『那時，羅剎母說偈語回答兒子：』『像恒河沙數一樣多的諸佛，他們的法式是莊嚴的象徵；對他們生起噁心，將會墮入阿鼻地獄（Avīci，意為無間地獄）。』『那時，羅剎子和他的眷屬右繞一圈后，說偈語：』『我們父母一起作惡，身、口、意等造作不善；我已經捨棄惡行，不會傷害你，你穿著染色的衣服，是解脫的象徵。』

【English Translation】 English version: 『O path, my disciples are also like this, even if they violate the precepts, they can still benefit sentient beings in the world. If in the future, a Cāṇḍāla (meaning 'outcaste') king, or even a lay Cāṇḍāla, sees someone who has left home to follow my Dharma, whether they become a suitable vessel for the Dharma or not, and then disturbs all my Śrāvaka (meaning 'hearer') disciples, then they will commit a great offense against the countless Buddhas of the three times, extinguish their good intentions, and make it difficult to regain a human body; how much more so if they slander those Śrāvakas who have attained the right position, Pratyekabuddhas (meaning 'solitary Buddhas'), and the immeasurable merits of the Mahāyāna.』『Good man! For example, in the past, there was a country named Pañcāla, and the king was named Śūrasena. There was a person who committed a capital crime and was imprisoned in the terrible Karambhaka (meaning 'charnel ground'), where evil spirits would devour his body. At that time, the prison guard bound him with five fetters and sent him to the terrible Karambhaka. Upon hearing this, the man shaved his head and beard and put a kāṣāya (meaning 'monk's robe') around his neck. Then, the prison guard, having received the king's order, seized him and sent him to the terrible Karambhaka. At that time, there was a Rākṣasa (meaning 'demon') named Evil Eye in the charnel ground, who came to the charnel ground with five thousand Rākṣasas. They saw this man bound in the charnel ground with five fetters, having shaved his head and beard, and with a kāṣāya around his neck. Then, the Rākṣasa circumambulated the man to the right and spoke a verse:』『Now you can comfort yourself, I will not harm you; having shaved your head and worn the kāṣāya, you make me remember the Buddha.』『At that time, the Rākṣasa's son spoke another verse:』『Mother, I am very hungry and thirsty, I should eat this man; if I can relieve my hunger and thirst, my body and mind will be happy and peaceful.』『At that time, the Rākṣasa's mother answered her son with a verse:』『The Buddhas, as numerous as the sands of the Ganges, their Dharma is a symbol of solemnity; to harbor evil thoughts towards them will lead to falling into Avīci (meaning 'uninterrupted hell').』『At that time, the Rākṣasa's son and his retinue circumambulated once to the right and spoke a verse:』『Our parents together committed evil, creating unwholesome deeds with body, speech, and mind; I have already abandoned evil and will not harm you, you are wearing dyed clothes, a symbol of liberation.』

「爾時羅剎名為牛齒，有五百眷屬，俱共圍繞入大冢間。見被縛人剃除鬚髮，以納袈裟系其頸下，右繞竟已而說偈言：

「『歸依眾聖妙幢相，　　袈裟繫頸謂其人；　　我為此故而恭敬，　　唯愿勿怖不害汝。』

「爾時，羅剎子復說偈言：

「『母今當知人肉美，　　應當食肉而飲血；　　益其氣力得具足，　　增益身體無所畏。』

「爾時，羅剎母復為其子而說偈言：

「『一切世間眾樂具，　　天、龍、夜叉及羅剎；　　悉當恭敬染衣者，　　當獲種種上妙樂。』

「爾時，羅剎子與其眷屬，右繞恭敬而說偈言：

「『悉應恭敬而歸依，　　剃除鬚髮著袈裟；　　我於過去無數劫，　　見佛世尊救世者。』

「爾時，第三羅剎名曰黃髮，亦有五千眷屬，而自圍繞入大冢間。見被縛人剃除鬚髮，系納袈裟而著頸下，復右繞已而說偈言：

「『仙人幢相我歸依，　　若能供養得勝利；　　為袈裟故修供養，　　應悉除斷諸有縛。』

「爾時，黃頭羅剎子而說偈言：

「『我得此人應食啖，　　國王所遣故來此；　　當食其肉復飲血，　　母語子言應供養。』

「爾時，黃頭羅剎復為其子而說偈言：

「『如是相人非我食，　　若起噁心

【現代漢語翻譯】現代漢語譯本當時，有個名叫牛齒的羅剎（羅剎：一種惡鬼），帶著五百個眷屬，一起進入大墳場。他們看見一個被捆綁的人，剃除了鬚髮，脖子上繫著袈裟（袈裟：佛教僧侶所穿的法衣），便右繞此人，然後說了偈語：『歸依眾聖的殊勝幢相（幢相：旗幟的形象，這裡指代佛陀的莊嚴相貌），這人脖子上繫著袈裟；我因此而恭敬他，只願你不要害怕，我不會傷害你。』當時，羅剎的兒子又說了偈語：『母親，現在應當知道人肉的美味，應當吃肉喝血；這樣可以增強氣力，使身體強壯，無所畏懼。』當時，羅剎的母親又為她的兒子說了偈語：『世間一切的享樂，包括天、龍、夜叉（夜叉：一種守護神）和羅剎；都應當恭敬那些穿著染衣（染衣：指袈裟）的人，這樣才能獲得各種殊勝的快樂。』當時，羅剎的兒子和他的眷屬，右繞恭敬那人，並說了偈語：『都應當恭敬並歸依，那些剃除鬚髮、穿著袈裟的人；我在過去無數劫中，曾見過佛陀世尊（佛陀世尊：佛教的創始人釋迦牟尼）救度世人。』當時，第三個羅剎名叫黃髮，也有五千個眷屬，圍繞著他進入大墳場。他們看見一個被捆綁的人，剃除了鬚髮，脖子上繫著袈裟，便右繞此人，然後說了偈語：『我歸依仙人的幢相，如果能夠供養他，就能獲得勝利；爲了袈裟的緣故，我修習供養，應當徹底斷除一切束縛。』當時，黃頭羅剎的兒子說了偈語：『我應該吃這個人，是國王派我來這裡的；應當吃他的肉，喝他的血，母親卻說應當供養他。』當時，黃頭羅剎又為他的兒子說了偈語：『這樣的人不是我吃的，如果對他生起惡念，

【English Translation】 English version At that time, a Rakshasa (Rakshasa: a type of demon) named Ox-Tooth, with five hundred attendants, entered a large cemetery together. They saw a bound person with shaved hair and beard, wearing a Kasaya (Kasaya: the robe worn by Buddhist monks) around his neck. They circumambulated him to the right and then spoke a verse: 'I take refuge in the auspicious banner-like appearance (banner-like appearance: referring to the dignified appearance of the Buddha) of the holy ones, this person with the Kasaya around his neck; therefore, I respect him, I only wish you not to be afraid, I will not harm you.' At that time, the Rakshasa's son spoke another verse: 'Mother, now you should know the deliciousness of human flesh, you should eat meat and drink blood; this will increase your strength, make your body strong, and fearless.' At that time, the Rakshasa's mother spoke a verse for her son: 'All the pleasures in the world, including those of gods, dragons, Yakshas (Yakshas: a type of guardian deity), and Rakshasas; should all respect those who wear dyed robes (dyed robes: referring to the Kasaya), so that they can obtain all kinds of wonderful happiness.' At that time, the Rakshasa's son and his attendants, circumambulated the person to the right with respect, and spoke a verse: 'All should respect and take refuge in those who have shaved their hair and beard and wear the Kasaya; in countless past kalpas, I have seen the World Honored One Buddha (World Honored One Buddha: the founder of Buddhism, Shakyamuni) saving the world.' At that time, the third Rakshasa named Yellow-Hair, also with five thousand attendants, entered the large cemetery surrounding him. They saw a bound person with shaved hair and beard, wearing a Kasaya around his neck. They circumambulated him to the right and then spoke a verse: 'I take refuge in the banner-like appearance of the sage, if one can make offerings to him, one will gain victory; for the sake of the Kasaya, I practice making offerings, one should completely cut off all bonds.' At that time, the Yellow-Head Rakshasa's son spoke a verse: 'I should eat this person, the king sent me here; I should eat his flesh and drink his blood, but my mother says I should make offerings to him.' At that time, the Yellow-Head Rakshasa spoke a verse for his son: 'Such a person is not for me to eat, if one has evil thoughts towards him,'

大苦器。』

「爾時，羅剎子右繞恭敬，復說偈言：

「『如是大仙堪福田，　　是故應供離有縛。』

「爾時，刀口羅剎復與五千羅剎來到冢間，見繫縛者剃除鬚髮，以納袈裟系其頸下，心恭敬已而說偈言：

「『有餘生死得涅槃，　　納袈裟者不應害；　　若害此人佛所呵，　　應當尊重而供養。』

「爾時，羅剎子復說偈言：

「『我等常吸人精氣，　　食啖其肉復飲血；　　是故當食此眾生，　　令我身體益氣力。』

「爾時，羅剎母復為其子而說偈言：

「『若有生心欲加害，　　剃除鬚髮袈裟者；　　必墮惡趣阿鼻獄，　　受苦無量甚長遠。』

「爾時，羅剎子與其眷屬，右繞被縛著袈裟者，復說偈言：

「『我今怖畏地獄苦，　　終不噁心害汝命；　　我等同心當放汝，　　亦求解脫地獄苦。』

「爾時，羅剎等即便解放彼被縛人。時被縛人，待至天明到于王所。王即廣告一切人民，諸人集已皆請問王及侍從左右群臣百官：『是人得來未曾有也。』彼王即便立制普告內外：『若我國中，有佛、聲聞諸弟子等，若成法器及不成者，不起恭敬或加謫罰。以是因緣，我當刑戮乃至致死。』族姓子！閻浮提王及與夜叉食血肉者，噁心熾盛無憐愍心，乃

【現代漢語翻譯】現代漢語譯本『大苦器。』

『那時，羅剎子（Rākṣasa-putra，羅剎的兒子）右繞恭敬，又說偈語：』

『「像這樣的大仙堪為福田（puṇya-kṣetra，種福報的田地），因此應當接受供養，遠離有漏的束縛。」』

『那時，刀口羅剎（Asimukha-Rākṣasa，面如刀口的羅剎）又帶著五千羅剎來到墳地，看見被捆綁的人剃除了鬚髮，用納袈裟（kāṣāya，僧侶的法衣）繫在脖子上，心中恭敬，然後說偈語：』

『「還有餘留生死的人可以得到涅槃（nirvāṇa，解脫），穿著袈裟的人不應該被傷害；如果傷害這個人，會被佛陀呵斥，應當尊重並供養。」』

『那時，羅剎子又說偈語：』

『「我們常常吸食人的精氣，吃他們的肉，又喝他們的血；所以應當吃這個眾生，使我的身體增加氣力。」』

『那時，羅剎母又為她的兒子說偈語：』

『「如果有人生起想要加害，剃除鬚髮穿著袈裟的人；必定會墮入惡趣阿鼻地獄（Avīci-naraka，最痛苦的地獄），受苦無量，極其長遠。」』

『那時，羅剎子和他的眷屬，右繞被捆綁著穿著袈裟的人，又說偈語：』

『「我現在害怕地獄的痛苦，終究不會噁心傷害你的性命；我們同心應當放你走，也求解脫地獄的痛苦。」』

『那時，羅剎等就釋放了那個被捆綁的人。當時被捆綁的人，等到天亮就到了國王那裡。國王就告訴所有人民，人們聚集后都詢問國王和侍從左右的群臣百官：「這個人來這裡是前所未有的事啊。」國王就制定法令，普遍告知內外：「如果我國中，有佛、聲聞（śrāvaka，佛陀的弟子）等，無論是成就法器還是沒有成就的，不恭敬或者加以責罰的，因為這個緣故，我將要刑罰他們，甚至處死。」族姓子！閻浮提（Jambudvīpa，我們所居住的世界）的國王和吃血肉的夜叉（yakṣa，一種鬼神），噁心熾盛，沒有憐憫之心，竟然』

【English Translation】 English version 'A great vessel of suffering.'

'At that time, the Rākṣasa-putra (son of a Rākṣasa) circumambulated respectfully and spoke a verse again:'

'Such a great sage is worthy of being a field of merit (puṇya-kṣetra), therefore he should be offered to and be free from the bonds of existence.'

'At that time, the Asimukha-Rākṣasa (Rākṣasa with a knife-like mouth) came to the cemetery with five thousand Rākṣasas, saw the bound person with his hair and beard shaved, and a kāṣāya (monk's robe) tied around his neck. With reverence in their hearts, they spoke a verse:'

'Those who still have remaining births and deaths can attain nirvāṇa (liberation), those who wear the kāṣāya should not be harmed; if one harms this person, they will be rebuked by the Buddha, and should be respected and offered to.'

'At that time, the Rākṣasa-putra spoke a verse again:'

'We often suck the essence of people, eat their flesh, and drink their blood; therefore, we should eat this being, so that my body will gain strength.'

'At that time, the Rākṣasa mother spoke a verse for her son:'

'If anyone has the intention to harm, those who have shaved their hair and beard and wear the kāṣāya; they will surely fall into the evil realm of Avīci-naraka (the most painful hell), suffering immeasurable and extremely long.'

'At that time, the Rākṣasa-putra and his retinue, circumambulated the bound person wearing the kāṣāya, and spoke a verse again:'

'I am now afraid of the suffering of hell, and will never maliciously harm your life; we should release you with one mind, and also seek liberation from the suffering of hell.'

'At that time, the Rākṣasas released the bound person. The bound person, waited until dawn and went to the king. The king then told all the people, and after the people gathered, they all asked the king and the ministers and officials around him: 「This person』s arrival is unprecedented.」 The king then established a decree, universally announcing inside and outside: 「If in my country, there are Buddha, śrāvakas (disciples of the Buddha), whether they are vessels of the Dharma or not, those who do not show respect or punish them, because of this reason, I will punish them, even to death.」 Son of a noble family! The king of Jambudvīpa (the world we live in) and the yakṣas (a type of ghost) who eat blood and flesh, their evil minds are raging, without compassion, and they actually'

至見剃除鬚髮，系納袈裟以著其頸，尚不加害，況餘眾生而起輕慢。未來世中，當有剎利旃陀羅、居士旃陀羅造作諸惡，復有惡鬼斷于善根趣阿鼻地獄。若於我法而能出家，若成法器及不成法器，剃除鬚髮當奪命根。

「族姓子！譬如過去有王名曰福德，若人有犯罪過者乃至繫縛。爾時，彼王不欲奪人身命，有輔相大臣語王莫愁，若殺此人或能令王而得大罪；大臣自以智慧將付狂象。爾時，狂象捉其二足欲撲其地，而見此人著染色衣故，狂象即便安徐置地，不敢損傷共對蹲坐，以鼻舐足而生慈心。族姓子！像是畜生墮於八難，見染衣人尚不加惡生於害心。乃至未來世若有旃陀羅王，見我法中有人出家，堪任法器及不成法器，故作逼惱或奪其命；若作是行則口不能語，命終之後必定墮于阿鼻地獄。善男子！是名第三輪。剎利旃陀羅，乃至居士旃陀羅，雖有過去宿殖善根，現造惡故今盡消滅。

「複次，善男子！當有剎利旃陀羅乃至居士旃陀羅，見有施四方僧物，床敷、臥具，塔廟、住處及與園林、屋舍、田宅，一切凈人、牛、驢、騾、馬種種畜生，衣服、飲食、湯藥所須資生雜物，持戒清凈有德比丘辯才聰明言辭應機，如是人等悉不與之；破戒比丘作惡行者，給其所須床褥敷具，自恣受用並與白衣同共食啖

【現代漢語翻譯】現代漢語譯本：見到剃除鬚髮，頸繫袈裟的人，尚且不應加害，何況對其他眾生而生輕慢之心呢？未來世中，將有剎利旃陀羅（剎帝利種姓的旃陀羅，意為賤民）、居士旃陀羅（在家居士的旃陀羅）造作各種惡行，又有惡鬼斷絕善根，墮入阿鼻地獄。如果有人在我佛法中出家，無論是成為法器（堪受佛法教誨的人）還是不成法器，剃除鬚髮都應當被尊重，不應奪其性命。『族姓子（對貴族男子的稱呼）！譬如過去有一位國王，名叫福德。如果有人犯了罪過，甚至被捆綁起來。當時，這位國王不想奪取犯人的性命，有輔佐大臣對國王說，不要擔憂，如果殺了這個人，或許會使國王犯下大罪；大臣就用自己的智慧，把犯人交給狂象。當時，狂象抓住犯人的雙腳，想要把他摔在地上，卻看到這個人穿著染色的衣服，狂象就慢慢地把他放在地上，不敢傷害他，而是蹲坐在他對面，用鼻子舔他的腳，生起了慈悲之心。族姓子！大象是畜生，墮於八難（指難以修行佛法的八種障礙），見到穿染衣的人尚且不加害，反而生起慈悲之心。乃至未來世，如果有旃陀羅國王，見到我佛法中有人出家，無論是堪任法器還是不成法器，故意逼迫惱害，甚至奪取他們的性命；如果這樣做，就會口不能言，命終之後必定墮入阿鼻地獄。善男子！這叫做第三輪。剎利旃陀羅，乃至居士旃陀羅，雖然過去有積累的善根，但因為現在造作惡業，過去的善根都會消滅。『再次，善男子！將有剎利旃陀羅乃至居士旃陀羅，見到有人佈施四方僧眾的物品，如床鋪、臥具，塔廟、住處以及園林、房屋、田宅，一切凈人（指寺院的僕役）、牛、驢、騾、馬等各種畜生，衣服、飲食、湯藥等生活所需雜物，持戒清凈、有德行、有辯才、聰明的比丘，他們都不給予；反而給那些破戒、作惡的比丘，提供他們所需的床褥敷具，讓他們隨意享用，甚至和白衣（在家俗人）一起吃喝。

【English Translation】 English version: Seeing someone who has shaved their head and beard, and wears a kasaya (monk's robe) around their neck, one should not harm them, let alone harbor contempt for other living beings. In the future, there will be Kshatriya Chandala (Chandala of the Kshatriya caste, meaning outcastes) and Grihastha Chandala (Chandala of the householder caste) who will commit various evil deeds, and there will be evil spirits who sever their roots of goodness and fall into Avici Hell. If someone leaves home to become a monk in my Dharma, whether they become a vessel of the Dharma (someone capable of receiving the teachings) or not, shaving their head and beard should be respected, and their life should not be taken. 'Son of a noble family! For example, in the past, there was a king named Fortune. If someone committed a crime, even to the point of being bound, at that time, the king did not want to take the criminal's life. A minister advised the king not to worry, saying that if he killed this person, it might cause the king to commit a great sin. The minister, using his wisdom, handed the criminal over to a mad elephant. At that time, the mad elephant grabbed the criminal's feet, intending to throw him to the ground, but upon seeing that the person was wearing dyed robes, the elephant gently placed him on the ground, not daring to harm him. Instead, it squatted in front of him, licking his feet with its trunk, and developed a compassionate heart. Son of a noble family! The elephant is an animal, fallen into the eight difficulties (referring to eight obstacles that make it difficult to practice the Dharma), yet upon seeing someone wearing dyed robes, it does not harm them but instead develops compassion. Even in the future, if there is a Chandala king who sees someone who has left home to become a monk in my Dharma, whether they are capable of being a vessel of the Dharma or not, and deliberately harasses or even takes their life, if they do so, they will become unable to speak, and after death, they will surely fall into Avici Hell. Good man! This is called the third wheel. Kshatriya Chandala, and even Grihastha Chandala, although they may have accumulated good roots in the past, because they now commit evil deeds, their past good roots will be extinguished. 'Furthermore, good man! There will be Kshatriya Chandala and even Grihastha Chandala who, upon seeing offerings made to the Sangha (monastic community) of the four directions, such as beds, bedding, stupas, dwellings, gardens, houses, fields, all the pure people (referring to the servants of the monastery), cattle, donkeys, mules, horses, and various other animals, clothing, food, medicine, and other necessities, will not give these to the virtuous, wise, and eloquent monks who uphold the precepts. Instead, they will provide the necessary bedding and furnishings to those monks who have broken the precepts and commit evil deeds, allowing them to indulge freely, and even eat and drink with laypeople.'

。以是因緣，剎利旃陀羅、居士旃陀羅，命終皆墮阿鼻地獄。

「複次，族姓子！當有剎利旃陀羅、居士旃陀羅，見有依我法中出家，若聲聞、辟支佛，乃至大乘說法法師，誹謗罵辱欺誑正法，而作留難惱亂法師；以是因緣，墮阿鼻地獄。

「複次，族姓子！若有剎利旃陀羅、居士旃陀羅，見人有與四方僧物，華樹、果樹、雜味樹、蔭樹、香樹，我聲聞弟子持戒多聞坐禪誦習者，所有資生眾具，若自奪或使人奪，自食使人食；以是因緣，命終之後墮阿鼻地獄。

「複次，族姓子！于未來世，當有剎利旃陀羅、居士旃陀羅毀壞我法，若見依我法中而出家者，於此人所數數瞋恚、罵詈、毀辱，我所說法不肯信受，破壞塔寺、僧坊、堂舍、殺害比丘，先所修習一切善根皆悉滅盡。命欲終時，支節皆疼如火焚燒，其人舌根如被繫縛，于多日中口不能語；命終之後墮阿鼻地獄。若成就如是十種惡輪不善眾生，難得人身，況復能成聲聞、辟支佛果，乃至成就具足大乘，一切諸佛所不能救。

「善男子！譬如押油，一一麻中皆生諸蟲，以押油輪而押取之即便得油。善男子！汝等當看押油之人，于其日夜為應定殺幾所眾生。若復有人，以是十輪而押油者，一輪一日一夜押油千斛，如是乃至滿於千年，是押油人

【現代漢語翻譯】現代漢語譯本：因為這樣的因緣，剎利旃陀羅（Kshatriya Chandala，指出身剎帝利種姓的旃陀羅）和居士旃陀羅（Grihapati Chandala，指出身居士的旃陀羅），命終后都會墮入阿鼻地獄。又，族姓子！當有剎利旃陀羅、居士旃陀羅，見到有人依我的佛法出家，無論是聲聞（Sravaka，指聽聞佛陀教誨而修行的弟子）、辟支佛（Pratyekabuddha，指獨自覺悟的修行者），乃至宣說大乘佛法的法師，他們誹謗、辱罵、欺騙正法，並且設定障礙、惱亂法師；因為這樣的因緣，他們會墮入阿鼻地獄。又，族姓子！如果有剎利旃陀羅、居士旃陀羅，見到有人供養四方僧眾的物品，如花樹、果樹、雜味樹、蔭涼樹、香樹，以及我的聲聞弟子中持戒、多聞、坐禪、誦習者所用的生活資具，他們自己搶奪或指使他人搶奪，自己食用或指使他人食用；因為這樣的因緣，他們命終後會墮入阿鼻地獄。又，族姓子！在未來世，當有剎利旃陀羅、居士旃陀羅毀壞我的佛法，如果見到依我的佛法出家的人，就對這些人屢次生起嗔恨、謾罵、毀辱，不肯信受我所說的佛法，破壞佛塔、寺院、僧房、堂舍，殺害比丘，他們先前所修習的一切善根都會全部滅盡。當他們生命將要結束時，四肢關節都會疼痛如被火焚燒，他們的舌根如同被束縛，多日不能說話；命終之後會墮入阿鼻地獄。如果成就了這十種惡輪的不善眾生，很難得到人身，更何況能夠成就聲聞、辟支佛的果位，乃至成就具足的大乘佛法，一切諸佛都無法救度。善男子！譬如榨油，每一粒芝麻中都生有蟲子，用榨油的輪子壓榨它們就能得到油。善男子！你們應當看看榨油的人，在日夜之間究竟殺死了多少眾生。如果有人用這十種惡輪來榨油，一輪一日一夜就能榨出千斛油，這樣乃至滿一千年，這個榨油的人

【English Translation】 English version: Because of these causes and conditions, both Kshatriya Chandala (referring to a Chandala of Kshatriya caste) and Grihapati Chandala (referring to a Chandala of householder caste) will fall into Avici Hell after death. Furthermore, son of a noble family! There will be Kshatriya Chandalas and Grihapati Chandalas who, upon seeing those who have left home in accordance with my Dharma, whether they are Sravakas (disciples who learn by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), or even Dharma masters who expound the Mahayana teachings, will slander, insult, deceive the true Dharma, and create obstacles and disturb the Dharma masters; because of these causes and conditions, they will fall into Avici Hell. Furthermore, son of a noble family! If there are Kshatriya Chandalas and Grihapati Chandalas who see people offering items to the Sangha of the four directions, such as flower trees, fruit trees, trees with various flavors, shade trees, fragrant trees, and the necessities of life used by my Sravaka disciples who uphold the precepts, are learned, practice meditation, and recite scriptures, they will seize these items themselves or cause others to seize them, consume them themselves or cause others to consume them; because of these causes and conditions, they will fall into Avici Hell after death. Furthermore, son of a noble family! In the future, there will be Kshatriya Chandalas and Grihapati Chandalas who destroy my Dharma. If they see those who have left home in accordance with my Dharma, they will repeatedly harbor anger, scold, and insult these people, refusing to believe in the Dharma I have taught, destroying pagodas, monasteries, monks' quarters, and halls, and killing Bhikkhus (monks). All the good roots they have previously cultivated will be completely extinguished. When their lives are about to end, their limbs will ache as if burned by fire, their tongues will be as if bound, and they will be unable to speak for many days; after death, they will fall into Avici Hell. If beings who have accumulated these ten wheels of evil and unwholesome deeds, it is difficult for them to obtain a human body, let alone attain the fruits of Sravaka or Pratyekabuddha, or even achieve the complete Mahayana teachings. All Buddhas are unable to save them. Good man! It is like pressing oil, where each sesame seed contains insects. By pressing them with the oil press, oil is obtained. Good man! You should observe the person pressing oil, how many beings they kill day and night. If someone were to press oil using these ten wheels of evil, one wheel could press a thousand bushels of oil in one day and night, and if this continued for a thousand years, this oil presser

得幾所罪？」

地藏菩薩言：「甚多，世尊！無量無邊阿僧祇數，此押油人得如是罪。無有能知是人罪量其數多少，唯佛與佛乃能知之。」

佛言：「善男子！譬如十輪之罪等一淫女舍，其舍有十女人皆為求欲。如是十淫女舍，其罪等一酒家；如是十酒家等一屠兒舍；如是十屠兒舍罪等剎利旃陀羅、居士旃陀羅十輪中等於一輪一日一夜罪。」爾時，世尊而說偈言：

「十輪罪等一淫舍，　　十淫罪等一酒家，　十酒家等一屠兒，　　十屠兒罪等一王。」

爾時，地藏菩薩摩訶薩白佛言：「世尊！若有真善剎利輔相大臣、真善沙門、真善婆羅門、真善居士，自護護他，于將來世守護佛法，守護堪任法器及不堪法器者，乃至守護剃除鬚髮著染衣者，持戒清凈有功德者，供養恭敬聽受言教，于聲聞、辟支佛法，皆悉守護，諦聽受持守護大乘，如聞信受住大乘者，持戒多聞言辭清辯，與如此人對相歡娛，則心悅樂咨問議論敬受教誨；遠離破戒非梵行者，四方僧物而自食啖，私竊費用不依戒律，隨順十惡不善輪者，亦令舍離不與從事；教學先王治國舊法典禮制度，紹三寶種常令熾然，親近一切諸善知識，遵用前王所行政法，是名真善剎利。得幾所福？滅幾所罪？」

佛言：「族姓子！譬如丈夫欲求

【現代漢語翻譯】「會得到多少罪業？」

地藏菩薩說：「世尊，非常多！無量無邊阿僧祇（梵語，意為無數）之數，這個榨油人會得到如此多的罪業。沒有人能夠知道這個人罪業的量有多少，只有佛與佛才能知道。」

佛說：「善男子！譬如十個淫舍的罪業，等於一個淫舍，這個淫舍里有十個女人都爲了求欲。像這樣十個淫舍，它們的罪業等於一個酒家；像這樣十個酒家，它們的罪業等於一個屠宰場；像這樣十個屠宰場的罪業，等於剎利旃陀羅（古印度賤民，從事屠宰等業）、居士旃陀羅（古印度賤民，從事低賤行業）在十輪（指十種惡業）中一輪一日一夜所犯的罪業。」這時，世尊說了偈語：

『十輪罪業等於一個淫舍，十個淫舍的罪業等於一個酒家，十個酒家的罪業等於一個屠宰場，十個屠宰場的罪業等於一個國王。』

這時，地藏菩薩摩訶薩（菩薩中的大菩薩）對佛說：「世尊！如果有真正的善良剎利（古印度四大種姓之一，指武士、統治者）輔相大臣、真正的善良沙門（出家修道者）、真正的善良婆羅門（古印度四大種姓之一，指祭司）、真正的善良居士（在家修行者），他們自己守護自己，也守護他人，在未來世守護佛法，守護堪任法器（指有能力修行佛法的人）和不堪法器（指沒有能力修行佛法的人）的人，乃至守護剃除鬚髮、穿著染色衣服的人，守護持戒清凈、有功德的人，供養恭敬、聽受教誨，對於聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）的教法，都悉心守護，認真聽受、持守大乘（佛教的一種流派）教法，如聽聞后信受、安住于大乘教法的人，持戒多聞、言辭清辯，與這樣的人互相歡娛，就會心生喜悅，諮詢討論、恭敬接受教誨；遠離破戒、不行梵行（清凈行為）的人，遠離那些食用四方僧眾財物、私自盜用、不遵守戒律、隨順十惡（十種惡業）不善輪的人，也讓他們舍離，不與他們交往；教導先王治理國家的舊法典禮制度，使三寶（佛、法、僧）的種子常常興盛，親近一切善知識，遵用前王所施行的政法，這叫做真正的善良剎利。會得到多少福報？會消除多少罪業？」

佛說：「族姓子！譬如一個男子想要尋求

【English Translation】「How much sin would one incur?」

Ksitigarbha Bodhisattva said, 「World Honored One, very much! Immeasurable, boundless, asamkhya (Sanskrit term for countless) numbers. This oil presser incurs such sins. No one can know the extent of this person's sins, only a Buddha and another Buddha can know.」

The Buddha said, 「Good man! For example, the sins of ten brothels are equal to one brothel, and in that brothel, there are ten women all seeking desire. Like this, ten brothels, their sins are equal to one tavern; like this, ten taverns, their sins are equal to one butcher shop; like this, the sins of ten butcher shops are equal to the sins of a Chandala (an untouchable in ancient India) of the Kshatriya (warrior caste) or a Chandala of the householder caste, in one of the ten wheels (referring to ten evil deeds) for one day and one night.」 At that time, the World Honored One spoke a verse:

『The sins of ten wheels are equal to one brothel, the sins of ten brothels are equal to one tavern, the sins of ten taverns are equal to one butcher shop, the sins of ten butcher shops are equal to one king.』

At that time, Ksitigarbha Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas) said to the Buddha, 「World Honored One! If there are true, good Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) ministers, true, good Shramanas (monastics), true, good Brahmins (one of the four major castes in ancient India, referring to priests), true, good householders, who protect themselves and protect others, who in the future protect the Buddha Dharma, protect those who are capable vessels (referring to those who are capable of practicing the Dharma) and those who are incapable vessels (referring to those who are not capable of practicing the Dharma), even protecting those who have shaved their heads and wear dyed robes, protecting those who uphold precepts purely and have merit, making offerings with respect, listening to and receiving teachings, for the teachings of Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own), they all protect them diligently, listen carefully, uphold the Mahayana (a school of Buddhism) teachings, like those who, after hearing, believe and abide in the Mahayana teachings, who uphold precepts, are learned, and have clear eloquence, and who are happy to be with such people, they will be joyful, consult and discuss, and respectfully receive teachings; they stay away from those who break precepts and do not practice pure conduct, those who eat the property of the Sangha (Buddhist community) from all directions, who steal and spend it privately, who do not follow the precepts, who follow the ten evils and the wheel of unwholesome deeds, they also make them leave and do not associate with them; they teach the old laws, rituals, and systems of the former kings for governing the country, so that the seeds of the Three Jewels (Buddha, Dharma, Sangha) are always flourishing, they associate with all good teachers, and follow the political laws implemented by the former kings, this is called a true, good Kshatriya. How much merit will they gain? How much sin will they eliminate?」

The Buddha said, 「Son of a good family! For example, a man who wants to seek」

出世，集諸珍寶滿閻浮提。若值佛出並聲聞眾，于其晨朝修行佈施，日中亦施，如是次第乃至千年，常修佈施種種供養。族姓子！如是行施得大福不？」

地藏菩薩白佛言：「世尊！其福甚多，無量無邊阿僧祇數，無能稱量如此福者；唯佛世尊乃能知之。」

佛言：「如是！如汝所說。若有真善剎利，遠離不善十惡之輪，亦能遮制斷他諸惡如上所說，是人功德倍多於前。假設有人，以四天下盡為四方眾僧建立房舍，臥具、醫藥悉皆給足，使百千億聲聞弟子及菩薩摩訶薩，修行種種無量法門，坐禪、誦經、教化諸善，如此之人其福多不？于上千年修行佈施，供養功德復倍於前。假設有人於四天下，盡為建立僧房、堂閣，臥具、醫藥皆悉具足，滿百千億聲聞弟子、菩薩摩訶薩，修諸法門一切諸善，坐禪、誦經、教化功德得幾所福？」

答言：「世尊！其所得福，無量無邊阿僧祇數。」

「善男子！假設滿三千大千世界，為舍利故起諸塔廟，遍滿三千大千世界。如是造塔功德無量，其福日夜常得增長，四方造作僧房，臥具、醫藥所須一切悉給，起塔功德復倍於前。假使三千大千世界滿中菩薩，具足六波羅蜜如稻麻、竹葦，設滿三千大千世界聲聞羅漢具八解脫，亦如稻麻、竹葦、叢林，皆被囚執堅固

【現代漢語翻譯】現代漢語譯本：如果有人出世，聚集各種珍寶裝滿閻浮提（Jambudvipa，指我們所居住的這個世界）。如果遇到佛陀出世以及聲聞眾（Sravaka，指聽聞佛陀教誨而修行的人），在早晨修行佈施，中午也佈施，這樣次第乃至千年，常常修行佈施和各種供養。族姓子！像這樣行佈施能得到很大的福報嗎？地藏菩薩（Ksitigarbha，佛教中一位重要的菩薩）對佛說：『世尊！這樣的福報非常多，無量無邊，多到無法用阿僧祇（Asamkhya，佛教中表示極大數量的單位）來計算，沒有人能夠衡量這樣的福報；只有佛世尊才能知道。』佛說：『是的！就像你所說的那樣。如果有真正的善剎利（Kshatriya，古印度社會中的武士階層），遠離不善的十惡（十種不善的行為），也能制止和斷除他人的各種惡行，就像上面所說的那樣，這個人的功德比之前所說的還要多。假設有人，用整個四天下（Sumeru，佛教宇宙觀中的四大洲）的資源為四方僧眾建立房舍，床鋪、醫藥都全部供給充足，讓百千億聲聞弟子和菩薩摩訶薩（Bodhisattva-Mahasattva，指發大心的菩薩）修行各種無量的法門，坐禪、誦經、教化各種善行，這樣的人他的福報多嗎？比之前千年修行佈施，供養的功德還要多。假設有人在四天下，全部用來建立僧房、殿堂，床鋪、醫藥都全部充足，供養百千億聲聞弟子、菩薩摩訶薩，修行各種法門和一切善行，坐禪、誦經、教化的功德能得到多少福報？』回答說：『世尊！他所得到的福報，無量無邊，多到無法用阿僧祇來計算。』『善男子！假設用三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中最大的世界）的資源，爲了舍利（Sarira，佛陀或高僧的遺骨）而建造各種塔廟，遍佈整個三千大千世界。像這樣造塔的功德無量，他的福報日夜都在增長，在四方建造僧房，床鋪、醫藥等一切所需都供給充足，造塔的功德比之前還要多。假設三千大千世界都充滿菩薩，他們都具足六波羅蜜（Paramita，指菩薩修行的六種主要方法，包括佈施、持戒、忍辱、精進、禪定、智慧），像稻麻、竹葦一樣多，假設三千大千世界都充滿聲聞羅漢（Arhat，指已證得最高果位的修行者），他們都具足八解脫（八種解脫煩惱的方法），也像稻麻、竹葦、叢林一樣多，都被囚禁在堅固的監獄裡。

【English Translation】 English version: If someone were to appear in the world, gathering all kinds of treasures to fill Jambudvipa (the world we inhabit). If they were to encounter the Buddha's appearance and the Sravaka (those who practice by hearing the Buddha's teachings), practicing giving in the morning, and also giving at noon, continuing in this way for a thousand years, constantly practicing giving and various offerings. Son of a noble family! Would such giving bring great merit? Ksitigarbha Bodhisattva (an important Bodhisattva in Buddhism) said to the Buddha: 'World Honored One! Such merit is very great, immeasurable and boundless, beyond calculation by Asamkhya (a unit in Buddhism representing an extremely large number), no one can measure such merit; only the World Honored Buddha can know it.' The Buddha said: 'Yes! It is as you have said. If there is a true and virtuous Kshatriya (the warrior class in ancient Indian society), who stays away from the ten unwholesome deeds, and can also restrain and cut off the various evil deeds of others, as mentioned above, the merit of this person is even greater than before. Suppose someone were to use the resources of the entire four continents (Sumeru, the four continents in Buddhist cosmology) to build dwellings for the monks of the four directions, providing all the bedding and medicine, and enabling hundreds of billions of Sravaka disciples and Bodhisattva-Mahasattvas (Bodhisattvas who have made great vows) to practice various immeasurable Dharma methods, meditation, reciting scriptures, and teaching various good deeds, would such a person have much merit? It would be even greater than the merit of practicing giving and offerings for a thousand years. Suppose someone were to use the entire four continents to build monasteries and halls, providing all the bedding and medicine, and supporting hundreds of billions of Sravaka disciples and Bodhisattva-Mahasattvas, practicing various Dharma methods and all good deeds, meditation, reciting scriptures, and teaching, how much merit would they obtain?' The answer was: 'World Honored One! The merit they would obtain is immeasurable and boundless, beyond calculation by Asamkhya.' 'Good man! Suppose the resources of the entire Trisahasra-Mahasahasra-lokadhatu (the largest world in Buddhist cosmology) were used to build various stupas and temples for the sake of Sarira (the relics of the Buddha or high monks), filling the entire Trisahasra-Mahasahasra-lokadhatu. The merit of building stupas like this is immeasurable, and their merit would increase day and night. Building monasteries in the four directions, providing all the necessary bedding and medicine, the merit of building stupas would be even greater than before. Suppose the Trisahasra-Mahasahasra-lokadhatu were filled with Bodhisattvas, all of whom had perfected the six Paramitas (the six main practices of Bodhisattvas, including giving, morality, patience, diligence, meditation, and wisdom), as numerous as rice, hemp, and bamboo reeds, and suppose the Trisahasra-Mahasahasra-lokadhatu were filled with Sravaka Arhats (practitioners who have attained the highest level of enlightenment), all of whom had perfected the eight liberations (eight methods of liberating from afflictions), also as numerous as rice, hemp, bamboo reeds, and forests, and all of them were imprisoned in a strong prison.'

繫縛乃至一劫。復有一人出現於世，為福因緣故，悉解諸菩薩及阿羅漢被繫縛者，並與洗浴，給其衣服、瓶缽、房舍、飲食、醫藥、種種臥具，乃至百千萬歲盡入涅槃。復取捨利而供養之，為一一舍利起七寶塔，供養如是七寶塔故，各以香華及諸伎樂、繒蓋、幢幡。若復有人，為如來故起諸塔廟，乃至滿三千大千世界，其所得福百千億分，不如解此被縛功德。真善剎利、真善婆羅門、真善居士、真善沙門，如是福聚增長無量阿僧祇數。于末法中法欲滅時，能善自護亦護他人，于未來世常護佛法，亦復護我聲聞弟子，堪任法器及不任者，乃至剃除鬚髮、被著袈裟，不應嬈亂而作惱害。若有親近供養聲聞乘者，亦不得惱亂，亦復不應愿樂供養；于大乘者，終不欺毀；修辟支佛乘者，亦自親近供養；堅固受持大乘之法安住大乘有功德者，善巧機辯恒樂親近咨問義論，問已隨順受持，而於一切惡行比丘皆悉遠離，不應與同四方僧食共受利養。自不染著十惡之輪，亦不教他令生染著，皆悉修習先王之道具行十善，常當親近諸善知識熾然法眼。如是真善剎利，得福倍多無量無邊，終不虛食國民祿俸；天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，乃至富多那等，皆悉愛念同共擁護者。若有一切堪任福田成法器者，皆

【現代漢語翻譯】現代漢語譯本：被束縛甚至長達一劫（kalpa，佛教時間單位）。又有一人出現在世間，因為福德因緣的緣故，解救所有被束縛的菩薩（Bodhisattva，發願成佛的修行者）和阿羅漢（Arhat，已證得解脫的聖者），併爲他們洗浴，給予他們衣服、瓶缽、房舍、飲食、醫藥、各種臥具，乃至百千萬歲后他們都進入涅槃（Nirvana，佛教的最高境界）。此人又取他們的舍利（sarira，佛陀或聖者的遺骨）來供養，為每一顆舍利建造七寶塔，供養這些七寶塔時，各自用香花以及各種伎樂、絲綢傘蓋、旗幟幡幢。如果有人，爲了如來（Tathagata，佛的稱號）的緣故建造各種塔廟，乃至遍滿三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙），他所得到的福德，百千億分也不如解救這些被束縛者的功德。真正的善剎帝利（Kshatriya，古印度四大種姓之一，武士階層）、真正的善婆羅門（Brahmana，古印度四大種姓之一，祭司階層）、真正的善居士（Grihapati，在家修行者）、真正的善沙門（Shramana，出家修行者），這樣的福德聚集增長無量阿僧祇（asamkhya，佛教的極大數字）數。在末法時期（Dharma-vipralopa，佛教衰落時期），佛法將要滅亡時，能夠好好地保護自己也保護他人，在未來世常常護持佛法，也護持我的聲聞弟子（Shravaka，聽聞佛法而修行的弟子），無論是堪任法器（能夠理解和實踐佛法的人）還是不任法器的人，乃至剃除鬚髮、披著袈裟（kasaya，佛教僧侶的法衣），都不應該擾亂他們，使他們煩惱。如果有親近供養聲聞乘（Shravakayana，小乘佛教）的人，也不得擾亂他們，也不應該樂於供養；對於大乘（Mahayana，大乘佛教）的修行者，永遠不欺騙譭謗；修辟支佛乘（Pratyekabuddhayana，緣覺乘）的人，也應該親自親近供養；堅定地受持大乘佛法，安住于大乘有功德的人，善於運用機智辯才，常常樂於親近請教義理，請教之後隨順接受並奉行，而對於一切惡行比丘（bhikkhu，佛教出家男眾）都應該遠離，不應該與他們一同食用四方僧食，共同接受利養。自己不染著十惡（十種惡業）的輪轉，也不教他人令其染著，都應該修習先王之道，奉行十善，常常親近善知識（kalyanamitra，引導修行的人），使法眼熾盛。像這樣真正的善剎帝利，得到的福德倍增，無量無邊，永遠不會白白消耗國民的俸祿；天（Deva，天神）、龍（Naga，神龍）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神），乃至富單那（Putana，惡鬼）等，都會愛念他們，共同擁護他們。如果有一切堪任福田（能夠接受供養的人）成就法器的人，都應該現代漢語譯本：供養他們，因為他們是真正的福田，能夠增長無量的福德。如果有人能夠供養這些堪任福田的人，那麼他所得到的福德，就像是雨水滴入大海一樣，永遠不會枯竭。所以，你們應該好好地供養這些堪任福田的人，這樣你們的福德才能增長無量無邊。

【English Translation】 English version: Bound even for a kalpa (an aeon, a Buddhist unit of time). Again, there appears a person in the world, due to the cause of merit, who releases all Bodhisattvas (beings who aspire to Buddhahood) and Arhats (enlightened beings) who are bound, and gives them baths, clothes, bowls, dwellings, food, medicine, various bedding, and even after hundreds of millions of years, they all enter Nirvana (the ultimate state of liberation). This person then takes their relics (sarira, remains of the Buddha or saints) and makes offerings, building seven-jeweled pagodas for each relic, and when making offerings to these seven-jeweled pagodas, each uses incense, flowers, various music, silk canopies, and banners. If someone, for the sake of the Tathagata (a title of the Buddha), builds various pagodas and temples, even filling the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a cosmic system in Buddhist cosmology), the merit they obtain is not even a hundred thousandth part of the merit of releasing those who are bound. True good Kshatriyas (warriors, one of the four ancient Indian castes), true good Brahmins (priests, one of the four ancient Indian castes), true good Grihapatis (householders), true good Shramanas (ascetics), such a gathering of merit increases immeasurably, countless asamkhyas (an immense number in Buddhism). In the Dharma-ending Age (the period of decline of Buddhist teachings), when the Dharma is about to perish, one should be able to protect oneself well and also protect others, in future lives always protect the Dharma, and also protect my Shravaka disciples (disciples who hear and follow the teachings), whether they are capable vessels of the Dharma or not, even those who have shaved their heads and be wearing the kasaya (Buddhist monastic robe), they should not be disturbed or harmed. If there are those who are close to and make offerings to the Shravakayana (the Hearer Vehicle, Hinayana Buddhism), they should not be disturbed, nor should one be eager to make offerings; towards those of the Mahayana (the Great Vehicle, Mahayana Buddhism), one should never deceive or slander; those who practice the Pratyekabuddhayana (the Solitary Buddha Vehicle), one should also personally approach and make offerings; those who firmly uphold the Mahayana Dharma, abide in the Mahayana and have merit, are skilled in eloquence, always enjoy approaching and asking about the meaning of the teachings, and after asking, follow and uphold them, and should stay away from all evil-doing bhikkhus (Buddhist monks), and should not share the food of the Sangha from all directions or receive benefits together. One should not be attached to the cycle of the ten evils, nor should one teach others to become attached, but should all practice the ways of the former kings, practice the ten good deeds, always approach good teachers (kalyanamitra, spiritual friends), and make the eye of Dharma shine brightly. Such true good Kshatriyas will receive merit that is multiplied immeasurably, and will never consume the national salary in vain; Devas (gods), Nagas (serpent deities), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (bird-like deities), Kinnaras (mythical beings), Mahoragas (serpent-like deities), and even Putanas (evil spirits), will all love and protect them together. If there are any who are capable of being fields of merit (worthy of offerings) and become vessels of the Dharma, they should English version: be offered to, for they are true fields of merit, capable of increasing immeasurable merit. If someone is able to make offerings to these capable fields of merit, then the merit they obtain is like raindrops falling into the ocean, never to be exhausted. Therefore, you should make offerings to these capable fields of merit well, so that your merit can increase immeasurably.

悉愛念，同共擁護己國增長。若他國土亦令增廣，涸竭惡道利益天人，守護壽命令得久長，自滅結使亦能滅他一切煩惱，成就菩提滿足六波羅蜜；遠離一切惡道，而隨生死流轉無數，于生死中而無譏嫌，常值善知識，悉與諸佛菩薩共俱。遠惡知識，如是不久成就佛國，得阿耨多羅三藐三菩提。」

爾時，一切天帝及諸眷屬，乃至毗舍阇帝釋及諸眷屬，從坐而起合掌向佛，白佛言：「世尊！于未來世，有真善剎利王乃至真善居士，若能遠離此十惡輪，守護己身亦能護他，及護持正法紹三寶種，熾然不斷成熟三乘，于佛所說悉能信受如法供養，諸佛所說終不覆藏。我等眷屬，與真善剎利王乃至真善居士，當以十法守護此人令得增長。何等為十？為護壽命終不橫死；除諸非法常得少病；眷屬安隱財產增長；具足大富名稱遠聞；親近善知識智慧增長。如是真善剎利，乃至真善居士，遠離一切十惡輪者，如佛所說，當以十種善法而守護之令得增長。何等為十？所謂怨賊外敵不能侵害；色、聲、香、味、觸無不可喜者；一切病痛，邪縛，邪歸依，一切疑悔，一切邪諂，一切惡友，一切不善根本，一切夭橫死亡，真善剎利具足功德，如上所說皆悉除滅，當以十善法守護是人。複次，世尊！若真善剎利，如上所說功德滿足皆悉修

【現代漢語翻譯】現代漢語譯本『悉愛念』，即以慈愛之心念及一切眾生，共同擁護自己的國家使其繁榮昌盛。如果其他國家也能因此而增廣，那麼就能使惡道枯竭，利益天人和眾生，守護他們的壽命使其長久，自己滅除煩惱的同時也能幫助他人滅除一切煩惱，最終成就菩提，圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。遠離一切惡道，雖然在生死輪迴中無數次流轉，卻不會因此而感到厭惡，常常能遇到善知識，與諸佛菩薩同在。遠離惡知識，這樣不久就能成就佛國，證得阿耨多羅三藐三菩提（無上正等正覺）。

那時，一切天帝及其眷屬，乃至毗舍阇（鬼神名）帝釋及其眷屬，都從座位上站起來，合掌向佛，對佛說：『世尊！在未來世，如果有真正的善良的剎利王（貴族）乃至真正的善良的居士，如果他們能夠遠離這十種惡輪（十種惡行），守護自己也能守護他人，並且護持正法，繼承三寶的種子，使三乘（聲聞乘、緣覺乘、菩薩乘）的修行不斷發展成熟，對於佛所說的一切都能信受奉行，如法供養，對於諸佛所說的一切教誨都不會隱瞞。我們這些眷屬，將以十種方法守護這些真正的善良的剎利王乃至真正的善良的居士，使他們得到增長。這十種方法是什麼呢？是守護他們的壽命，使他們不會橫死；消除一切非法之事，使他們常常少病；使他們的眷屬安穩，財產增長；使他們具足大富，名聲遠揚；使他們親近善知識，智慧增長。像這樣，真正的善良的剎利，乃至真正的善良的居士，如果能夠遠離一切十惡輪，就像佛所說的那樣，我們將以十種善法來守護他們，使他們得到增長。這十種善法是什麼呢？就是使他們不受怨賊外敵的侵害；使他們所接觸的色、聲、香、味、觸都令人喜悅；使他們的一切病痛、邪縛、邪歸依、一切疑悔、一切邪諂、一切惡友、一切不善的根本、一切夭橫死亡都得以消除。真正的善良的剎利具足這些功德，就像上面所說的那樣，都能夠消除，我們將以十善法守護這樣的人。』

『此外，世尊！如果真正的善良的剎利，像上面所說的功德都圓滿修習』

【English Translation】 English version 'With loving thoughts', that is, with a heart of compassion, think of all beings, and together protect one's own country, making it prosperous and strong. If other countries can also be expanded because of this, then the evil paths can be dried up, benefiting gods, humans, and all beings, protecting their lives so that they may be long-lasting, eliminating one's own afflictions while also helping others eliminate all afflictions, ultimately achieving Bodhi, and fulfilling the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom). Staying away from all evil paths, although transmigrating countless times in the cycle of birth and death, one will not feel disgusted by it, will often encounter good teachers, and will be with all Buddhas and Bodhisattvas. Staying away from evil teachers, in this way, one will soon achieve the Buddha-land and attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).

At that time, all the heavenly emperors and their retinues, even including Vaisravana (a deity) and his retinues, rose from their seats, put their palms together towards the Buddha, and said to the Buddha: 'World Honored One! In the future, if there are true virtuous Kshatriya kings (nobles) or even true virtuous lay practitioners, if they can stay away from these ten wheels of evil (ten evil actions), protect themselves and also protect others, and uphold the Dharma, inheriting the seeds of the Three Jewels, causing the practice of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) to continuously develop and mature, and if they can believe and practice everything the Buddha has said, make offerings according to the Dharma, and not conceal any of the teachings of the Buddhas. We, these retinues, will protect these true virtuous Kshatriya kings and true virtuous lay practitioners with ten methods, causing them to grow. What are these ten methods? They are to protect their lives so that they do not die untimely deaths; to eliminate all illegal matters so that they are often free from illness; to make their families peaceful and their wealth increase; to make them possess great wealth and have their names spread far and wide; to make them be close to good teachers and increase their wisdom. Like this, true virtuous Kshatriyas, and even true virtuous lay practitioners, if they can stay away from all ten wheels of evil, just as the Buddha has said, we will protect them with ten good dharmas, causing them to grow. What are these ten good dharmas? They are to make them not be harmed by enemies and external foes; to make the sights, sounds, smells, tastes, and touches they encounter all pleasing; to make all their illnesses, evil bonds, evil refuges, all doubts and regrets, all evil flatteries, all evil friends, all roots of unwholesomeness, and all untimely deaths be eliminated. True virtuous Kshatriyas who possess these merits, just as mentioned above, will be able to eliminate all of these, and we will protect such people with the ten good dharmas.'

'Furthermore, World Honored One! If true virtuous Kshatriyas, as mentioned above, have fully cultivated all these merits'

行，我當以此十法，守護剎利國土之人。何等為十？懼鄰國怨敵，畏非人，畏於亢旱，畏於霖雨，畏非時風，畏非時惡星變怪，畏饑饉，畏非時病死，畏惡邪見，畏真善剎利。于上所說能修行者，我等當以十法，守護國土及諸人民。」

爾時，世尊贊天帝釋乃至富多那等：「善哉，善哉！善男子！皆是汝等之所應作。」

爾時，天藏大梵即從坐起，整其衣服，右膝著地長跪叉手，白佛言：「世尊！唯愿聽我說。是真善剎利，轉不退轉地陀羅尼心咒章句，以此不退轉地陀羅尼神咒力故，使未來世真善剎利，令邊國怨敵自然退散；使身、口、意戒成就；得勝智慧，為一切智人之所讚歎；遠離諸惡常修行善；遠離一切邪見邪歸依；精進堅固成熟無量諸眾生故得自在智；六波羅蜜珍寶伏藏具足增長；遠離一切瞋恚、慳貪、諸惡嫉妒；常為天人之所守護；得不退轉菩提之心；不捨一切眾生；得四攝法無所疑問；成熟法器具足福田；親近菩薩、諸聲聞眾利益一切。善男子！真善剎利，終不退轉菩提之心，得陀羅尼神力功德，于未來世最勝不壞無所譏嫌，常親近諸佛一切菩薩。」

爾時，天藏大梵即說咒曰：

「多阇他　牟尼置梨　牟那舍啰鞞　牟尼夷梨地夜　末啼盧阇毗阇隸　牟那栗芝　阿昵伽彌　𠴫迦

【現代漢語翻譯】現代漢語譯本：『好的，我將以這十種方法，守護剎利（Kshatriya，古印度社會中武士和統治階層）的國土。哪十種呢？畏懼鄰國的怨敵，畏懼非人（指鬼神等），畏懼乾旱，畏懼連綿的雨季，畏懼不合時節的風，畏懼不合時節的惡星變異，畏懼饑荒，畏懼不合時節的病死，畏懼邪惡的見解，畏懼真正的善良剎利。對於以上所說的能夠修行的人，我們應當以這十種方法，守護國土和所有人民。』那時，世尊讚歎天帝釋（Indra，佛教中的天神）乃至富多那（Putana，佛教中的女鬼）等：『好啊，好啊！善男子！這些都是你們應當做的。』那時，天藏大梵（Brahmā，佛教中的梵天）即從座位上站起，整理好衣服，右膝著地長跪，合掌，對佛說：『世尊！唯愿聽我說。這是真正的善良剎利，轉不退轉地陀羅尼（Dharani，總持，能持善法不失的咒語）心咒章句，以此不退轉地陀羅尼神咒的力量，使未來世真正的善良剎利，令邊境的怨敵自然退散；使身、口、意戒成就；獲得殊勝的智慧，為一切智人所讚歎；遠離各種惡行，常修行善；遠離一切邪見邪歸依；精進堅固，成熟無量眾生，因此獲得自在的智慧；六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）的珍寶伏藏具足增長；遠離一切嗔恚、慳貪、各種惡毒的嫉妒；常為天人所守護；獲得不退轉的菩提之心；不捨棄一切眾生；獲得四攝法（佈施、愛語、利行、同事）毫無疑問；成熟法器，具足福田；親近菩薩、諸聲聞眾，利益一切。善男子！真正的善良剎利，終不退轉菩提之心，獲得陀羅尼神力的功德，在未來世最殊勝不壞，沒有可以譏嫌的地方，常親近諸佛一切菩薩。』那時，天藏大梵即說咒語道：『多阇他，牟尼置梨，牟那舍啰鞞，牟尼夷梨地夜，末啼盧阇毗阇隸，牟那栗芝，阿昵伽彌，𠴫迦』

【English Translation】 English version: 'Very well, I shall, with these ten methods, protect the land of the Kshatriyas (warrior and ruling class in ancient Indian society). What are the ten? Fearing the enemies of neighboring countries, fearing non-humans (referring to ghosts and deities), fearing drought, fearing continuous rainy seasons, fearing untimely winds, fearing untimely evil star changes, fearing famine, fearing untimely deaths from disease, fearing evil views, fearing true virtuous Kshatriyas. For those who can practice the above, we shall, with these ten methods, protect the land and all the people.' At that time, the World Honored One praised Indra (a deity in Buddhism) and even Putana (a female demon in Buddhism) and others: 'Excellent, excellent! Good men! These are all things that you should do.' At that time, Brahmā (a deity in Buddhism) the Heavenly Treasury, immediately rose from his seat, adjusted his clothes, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! May you please listen to me. This is the true virtuous Kshatriya, the heart mantra verses of the Dharani (a mantra that upholds good dharma without loss) of the non-retrogressing ground. With the power of this Dharani mantra of the non-retrogressing ground, may the true virtuous Kshatriyas of the future cause the enemies of the borderlands to naturally retreat; may they achieve the precepts of body, speech, and mind; may they obtain supreme wisdom, praised by all wise ones; may they be far from all evil deeds, and constantly practice good; may they be far from all evil views and evil refuges; may they be diligent and firm, maturing countless sentient beings, and thus obtain the wisdom of freedom; may the treasure troves of the Six Paramitas (Generosity, Morality, Patience, Diligence, Meditation, Wisdom) be fully increased; may they be far from all anger, stinginess, and all evil jealousy; may they be constantly protected by gods and humans; may they obtain the non-retrogressing Bodhi mind; may they not abandon all sentient beings; may they obtain the Four Embracing Dharmas (Giving, Kind Speech, Beneficial Action, Cooperation) without doubt; may they mature the vessels of Dharma, fully possess the field of merit; may they be close to Bodhisattvas and all the Shravakas, benefiting all. Good men! The true virtuous Kshatriya will never regress from the Bodhi mind, will obtain the merits of the Dharani's divine power, will be most supreme and indestructible in the future, without any cause for criticism, and will always be close to all Buddhas and all Bodhisattvas.' At that time, Brahmā the Heavenly Treasury then spoke the mantra: 'Tadyatha, Muni Ciri, Muna Sharabhe, Muni Iridaye, Mati Rujha Vijale, Muna Rici, Anigami, Hrika'

羅博差　波羅舍博差　蜜羅博差　掃啰裟栗啼　兜羅拿栗隸缽哆叉栗婆隸　舊舊拏彌隸　阿鞞叉婆婆阿㝹阿祇梨梵　牟尼波陀鞞　私婆呵」

爾時，天藏大梵說是咒已，白佛言：「我願世尊，於此陀羅尼心生隨喜。」

佛言：「善哉，善哉！大梵！我於此咒心生歡喜。」

時會大眾亦稱：「善哉！快說此陀羅尼耶！」

爾時，佛告大目揵連、彌勒菩薩摩訶薩：「汝等受持不退轉地心陀羅尼，能令真善剎利安樂利益，為轉法輪故，為名稱利故，為威德故，為滅諸邪見故，為建立正見故，為守護法眼故，為無邊眾生令得成熟故，為使堅固大乘不退故，為使滿足六波羅蜜故。」

爾時，世尊，欲重宣此義而說偈言：

「爾時天藏梵，　　發問兩足尊：『利根等眾生，　　修禪而誦習，　勇猛強勸作，　　剎利有智者，　云何滅煩惱？　　云何住不退？』　佛時答彼言：　　『犯重墮落者，　雖意有明利，　　急趣阿鼻獄。　此十種惡輪，　　無智所修行，　則斷善根本，　　速疾墮地獄。　禪定亦滅結，　　非獨多聞智，　若欲得解脫，　　應當勤修禪。　智者常精進，　　守護我正法，　以恭敬袈裟，　　能度煩惱海。　樂處於空林，　　遠離五逆罪，　持

【現代漢語翻譯】現代漢語譯本：『羅博差，波羅舍博差，蜜羅博差，掃啰裟栗啼，兜羅拿栗隸缽哆叉栗婆隸，舊舊拏彌隸，阿鞞叉婆婆阿㝹阿祇梨梵，牟尼波陀鞞，私婆呵。』

那時，天藏大梵（天界的大梵天王）說完這個咒語后，對佛說：『我願世尊，對此陀羅尼心生歡喜。』

佛說：『好啊，好啊！大梵！我對此咒語心生歡喜。』

當時在場的大眾也稱讚說：『好啊！快說這個陀羅尼吧！』

那時，佛告訴大目犍連（佛陀十大弟子之一，以神通著稱）、彌勒菩薩摩訶薩（未來佛，菩薩中的大菩薩）：『你們應當受持這個不退轉地心陀羅尼，它能使真正的善良剎利（古印度四大種姓之一，指武士、統治者）得到安樂和利益，爲了轉法輪（傳播佛法）的緣故，爲了名聲和利益的緣故，爲了威德的緣故，爲了滅除各種邪見的緣故，爲了建立正見的緣故，爲了守護法眼的緣故，爲了使無邊眾生得以成熟的緣故，爲了使堅固的大乘（佛教的教義）不退轉的緣故，爲了使六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）得以圓滿的緣故。』

那時，世尊，爲了重申這個意義而說了偈語：

『當時天藏梵，向兩足尊（佛的尊稱）發問：『利根等眾生，修禪而誦習，勇猛強勸作，剎利有智者，云何滅煩惱？云何住不退？』佛當時回答他說：『犯重罪墮落的人，即使意念明利，也會急速墮入阿鼻地獄（佛教中最苦的地獄）。這十種惡輪（指十惡業），是無智慧的人所修行的，會斷絕善的根本，迅速墮入地獄。禪定也能滅除煩惱，並非只有多聞的智慧，如果想要得到解脫，應當勤奮修習禪定。有智慧的人常常精進，守護我的正法，以恭敬袈裟（僧人的法衣），能度過煩惱的海洋。喜歡住在空曠的樹林，遠離五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），持

【English Translation】 English version: 'Robo cha, polo shebo cha, mi lo bo cha, sao la suo li ti, dou la na li li bo duo cha li po li, jiu jiu na mi li, a pi cha po po a nu a qi li fan, mu ni bo tuo pi, si po he.'

At that time, the Great Brahma (the Great Brahma King of the heavens), after reciting this mantra, said to the Buddha: 'I wish, World Honored One, that you would rejoice in this Dharani.'

The Buddha said: 'Excellent, excellent! Great Brahma! I rejoice in this mantra.'

At that time, the assembly also praised: 'Excellent! Quickly speak this Dharani!'

Then, the Buddha said to Maha Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) and Bodhisattva Mahasattva Maitreya (the future Buddha, a great Bodhisattva among Bodhisattvas): 'You should uphold this Dharani of the Unretreating Mind, which can bring peace and benefit to the truly virtuous Kshatriyas (one of the four major castes in ancient India, referring to warriors and rulers), for the sake of turning the Dharma wheel (spreading the Dharma), for the sake of fame and benefit, for the sake of power and virtue, for the sake of eliminating all wrong views, for the sake of establishing right views, for the sake of protecting the Dharma eye, for the sake of enabling countless sentient beings to mature, for the sake of making the steadfast Mahayana (Buddhist teachings) not retreat, and for the sake of fulfilling the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom).'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'At that time, the Brahma of the Heavens, asked the Two-Footed Honored One (a respectful title for the Buddha): 'Sentient beings of sharp faculties, who cultivate meditation and recite, Bravely and strongly encouraged to act, Kshatriyas with wisdom, How to extinguish afflictions? How to abide in non-retrogression?' The Buddha then answered him: 'Those who commit grave offenses and fall, Even if their minds are sharp, they will quickly fall into Avici Hell (the most painful hell in Buddhism). These ten wheels of evil (referring to the ten evil deeds), are practiced by those without wisdom, They will cut off the roots of goodness and quickly fall into hell. Meditation can also extinguish afflictions, not only the wisdom of much learning, If you wish to attain liberation, you should diligently cultivate meditation. The wise always strive diligently, protecting my true Dharma, With reverence for the Kasaya (monk's robe), one can cross the ocean of afflictions. Delighting in dwelling in empty forests, far from the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), Hold

戒修禪定，　　能度煩惱海。　若有信三乘，　　熾然于佛法，　供養染衣者，　　得大功德海。　能調難伏心，　　不舉比丘罪，　聖種修少欲，　　獲得兩足尊。　遠離惡比丘，　　恭敬親賢聖，　不食僧祇物，　　速到于菩提。　三界得妙樂，　　三寶出於世，　若欲得安樂，　　當供養三寶。　三寶旃陀羅，　　剎利作過者，　惡比丘伴黨，　　速疾墮地獄。　如是十輪罪，　　等於一淫女；　以是十淫罪，　　亦等同一酒；　如是十酒罪，　　復等於一屠；　以是十屠罪，　　亦同於一王。　有真善剎利，　　供養于正法；　三乘得熾盛，　　當獲功德海。　具足七寶等，　　遍滿閻浮提；　持用施諸佛，　　其福猶有限。　乃至四天下，　　造僧房供養；　彼雖得大福，　　不如護正法。　假使為諸佛，　　滿中造塔廟；　彼雖得大福，　　不如護正法。　羅漢諸菩薩，　　解縛而供養；　顯現於我法，　　其福倍于彼。　修禪億千劫，　　不為諸佛護；　若不隱正法，　　諸佛速護念。　若真善剎利，　　遠離十惡輪；　能守護佛法，　　及持袈裟者。　不謗毀正法，　　我所說三乘；　聞已能供養，　　護持法器者。　譬如五日出

【現代漢語翻譯】現代漢語譯本通過持戒、修行禪定，能夠渡過煩惱的海洋。如果有人信仰聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）和菩薩乘（Bodhisattvayāna）這三乘，並且對佛法充滿熱忱，供養穿著袈裟的出家人，就能獲得如大海般廣大的功德。能夠調伏難以控制的心，不揭發比丘的過錯，以聖者的品性修習少欲知足，就能獲得兩足尊（佛陀）的果位。遠離惡劣的比丘，恭敬親近賢聖之人，不食用僧團的財物，就能迅速到達菩提（bodhi，覺悟）。三界（欲界、色界、無色界）都能獲得美好的快樂，三寶（佛、法、僧）才會出現於世間，如果想要獲得安樂，應當供養三寶。如果有人將三寶視為旃陀羅（caṇḍāla，賤民），或者剎帝利（kṣatriya，貴族）犯下過錯，與惡比丘結黨，就會迅速墮入地獄。像這樣的十種輪罪，等於一次**（原文如此，此處可能指某種極重的罪行）；犯下這十種淫罪，也等於一次飲酒的罪過；像這樣的十次飲酒的罪過，又等於一次屠殺的罪過；犯下這十次屠殺的罪過，也等同於一位國王的罪過。如果有真正善良的剎帝利，供養正法，使得三乘佛法興盛，就能獲得如大海般廣大的功德。即使擁有充滿閻浮提（Jambudvīpa，我們所居住的世界）的七寶，用這些來佈施諸佛，其福報仍然是有限的。乃至在四天下（四大洲）建造僧房供養，他們雖然能獲得很大的福報，但不如守護正法。假使為諸佛建造充滿塔廟，他們雖然能獲得很大的福報，但不如守護正法。供養已解脫的羅漢（arhat）和菩薩（bodhisattva），並且弘揚我的佛法，其福報會倍增。即使修行禪定億萬劫，如果不能守護正法，諸佛也不會護佑；如果不隱瞞正法，諸佛會迅速護念。如果真正善良的剎帝利，遠離十惡輪，能夠守護佛法，以及持有袈裟的出家人。不誹謗毀壞正法，我所說的三乘佛法，聽聞后能夠供養，護持法器的人。譬如五日同時出現

【English Translation】 English version Through upholding precepts and practicing meditation, one can cross the ocean of afflictions. If there are those who believe in the Three Vehicles (Triyāna): Śrāvakayāna (the Vehicle of Hearers), Pratyekabuddhayāna (the Vehicle of Solitary Buddhas), and Bodhisattvayāna (the Vehicle of Bodhisattvas), and are fervent in the Buddha's teachings, offering to those who wear the monastic robes, one will obtain merit as vast as the ocean. Being able to tame the difficult-to-control mind, not exposing the faults of monks, cultivating contentment with few desires with the qualities of a noble one, one will attain the state of the Two-Footed Honored One (Buddha). Staying away from evil monks, respectfully approaching the virtuous and noble ones, not consuming the Sangha's (monastic community) property, one will quickly reach Bodhi (enlightenment). The three realms (desire realm, form realm, formless realm) can obtain wonderful joy, and the Three Jewels (Buddha, Dharma, Sangha) will appear in the world, if one wishes to obtain peace and happiness, one should make offerings to the Three Jewels. If someone regards the Three Jewels as caṇḍāla (outcastes), or if a kṣatriya (noble) commits a transgression, and forms a party with evil monks, they will quickly fall into hell. Such ten cycles of offenses are equal to one ** (original text, possibly referring to a severe offense); committing these ten acts of sexual misconduct is also equal to one act of drinking alcohol; such ten acts of drinking alcohol are equal to one act of slaughter; committing these ten acts of slaughter is equal to the offense of a king. If there is a truly virtuous kṣatriya who makes offerings to the true Dharma, causing the Three Vehicles to flourish, they will obtain merit as vast as the ocean. Even if one possesses the seven treasures filling Jambudvīpa (the world we live in), and uses them to make offerings to all the Buddhas, the merit is still limited. Even if one builds monasteries for offerings throughout the four continents, although they obtain great merit, it is not as great as protecting the true Dharma. Even if one builds pagodas and temples filled with Buddhas, although they obtain great merit, it is not as great as protecting the true Dharma. Making offerings to the liberated arhats and bodhisattvas, and propagating my Dharma, the merit will be multiplied. Even if one practices meditation for billions of kalpas, if one does not protect the true Dharma, the Buddhas will not protect them; if one does not conceal the true Dharma, the Buddhas will quickly protect and remember them. If a truly virtuous kṣatriya stays away from the ten cycles of evil, and is able to protect the Buddha's teachings, as well as the monks who wear the robes. Not slandering or destroying the true Dharma, the Three Vehicles that I have spoken of, upon hearing, being able to make offerings, and protect the Dharma vessels. It is like the appearance of five suns

，　　能竭于大海；　若護我法者，　　則竭煩惱結。　譬如風災起，　　悉摧一切山；　若護正法者，　　亦滅諸煩惱。　譬如水災起，　　漂盪壞大地；　若護正法者，　　亦消諸煩惱。　世有如意寶，　　能滿人所愿；　若說三乘法，　　隨愿亦皆得。　譬如獲德瓶，　　盡破于貧窮；　如是破煩惱，　　速疾得菩提。　如月十五日，　　光明滿虛空；　得是智慧者，　　滿足護正法。　如空無所有，　　無物亦無相；　守護正法者，　　是智無疑惑。　如日所照處，　　能除諸闇冥；　守護正法者，　　是則得照明。』」

大方廣十輪經卷第四大正藏第 13 冊 No. 0410 大方廣十輪經

大方廣十輪經卷第五

失譯人名今附北涼錄

眾善相品第七

爾時，金剛藏菩薩于大眾中從坐而起，偏袒右肩右膝著地，長跪叉手合掌向佛，以偈問曰：

「毀破禁戒失頭陀，　　以造逆故非我滅；　如過去佛之所說，　　破凈戒者不入眾。　諸有一切沙門事，　　猶如燋炷皆棄捨；　三垢所污離解脫，　　不堪消受國供養。　四方眾僧資生業，　　悉不聽取微少分；　若犯四重根本罪，　　為眾棄捨如死屍。　云何此經說忍

【現代漢語翻譯】現代漢語譯本能耗盡大海；若能護持我的佛法，就能竭盡煩惱的束縛。譬如狂風災難興起，能摧毀一切山巒；若能護持正法，也能滅除一切煩惱。譬如洪水災難興起，能漂盪毀壞大地；若能護持正法，也能消滅一切煩惱。世間有如意寶珠，能滿足人們的願望；若宣說三乘佛法，也能隨眾生願望而皆得滿足。譬如獲得寶瓶，能徹底消除貧窮；如此破除煩惱，能迅速證得菩提。如同十五的滿月，光明充滿虛空；獲得這種智慧的人，能圓滿護持正法。如同虛空一無所有，既無物也無相；守護正法的人，他的智慧沒有疑惑。如同太陽照耀之處，能消除一切黑暗；守護正法的人，就能獲得光明照耀。』

《大方廣十輪經》卷第四大正藏第 13 冊 No. 0410 《大方廣十輪經》

《大方廣十輪經》卷第五

失譯人名今附北涼錄

眾善相品第七

爾時，金剛藏菩薩（Vajragarbha Bodhisattva）在大眾中從座位上站起，袒露右肩，右膝著地，長跪合掌向佛，以偈頌問道：

『毀壞禁戒，失去頭陀（dhūta，指苦行）的修行者，因為造作逆罪，並非我所滅度；如過去諸佛所說，破凈戒者不能進入僧團。所有一切沙門（śrāmaṇa，指修行者）的行事，猶如燒焦的燈芯，都應捨棄；被三垢（貪、嗔、癡）所污染，遠離解脫，不堪接受國家的供養。四方僧眾的資生事業，都不允許取用哪怕是極少的一部分；如果犯了四重根本罪（殺、盜、淫、妄），就會被僧團像死屍一樣拋棄。為何此經中說要忍辱？』

【English Translation】 English version Can exhaust the great ocean; If one protects my Dharma, then one exhausts the bonds of afflictions. It is like when a wind disaster arises, it can destroy all mountains; If one protects the true Dharma, one also extinguishes all afflictions. It is like when a water disaster arises, it can drift and destroy the great earth; If one protects the true Dharma, one also eliminates all afflictions. In the world, there is a wish-fulfilling jewel, which can fulfill people's wishes; If one speaks the Dharma of the Three Vehicles, one can also obtain whatever one wishes. It is like obtaining a virtuous vase, which completely eliminates poverty; Likewise, by breaking through afflictions, one quickly attains Bodhi (enlightenment). It is like the full moon on the fifteenth day, its light fills the void; One who obtains this wisdom, fully protects the true Dharma. It is like the void, which is without anything, without substance or form; One who protects the true Dharma, their wisdom is without doubt. It is like where the sun shines, it can eliminate all darkness; One who protects the true Dharma, they obtain illumination.』

The Great Vaipulya Ten Wheels Sutra, Volume Four Taisho Tripitaka Volume 13, No. 0410, The Great Vaipulya Ten Wheels Sutra

The Great Vaipulya Ten Wheels Sutra, Volume Five

Lost Translator's Name, Now Attached to the Northern Liang Record

Chapter Seven: The Characteristics of All Virtues

At that time, Vajragarbha Bodhisattva, in the midst of the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, faced the Buddha and asked in verse:

'One who breaks the precepts and loses the dhūta (ascetic practices), because of committing rebellious acts, is not one whom I have extinguished; As the Buddhas of the past have said, one who breaks the pure precepts cannot enter the Sangha (monastic community). All the affairs of a śrāmaṇa (monk), are like a burnt wick, all should be discarded; Defiled by the three poisons (greed, hatred, and delusion), far from liberation, they are unworthy to receive the offerings of the state. The livelihood of the Sangha from the four directions, they are not allowed to take even the slightest portion; If one commits the four root offenses (killing, stealing, sexual misconduct, and lying), they are discarded by the Sangha like a corpse. Why does this sutra speak of forbearance?'

辱，　　于惡比丘起悲心，　遮制一切諸謫罰，　　復令供養惡比丘？　昔于余經復說言：　　『汝等皆當信大乘，　是名質直勝菩提，　　汝等應當離二乘。』　復於此經說三乘，　　及諸根、力、覺道分，　禪定解脫三乘法，　　諦聽信受解脫因；　此有沙門四聖果，　　除此經外無沙門，　三乘皆同八正道，　　欲求解脫勤精進。　若有智者諸人天，　　菩薩大士來至此，　此諸大眾皆已證，　　如是大乘諸人等；　有能正說開示義，　　若能聽者得何利？　十種分別聲聞人，　　能如是說誰不利？　若有人聽得何法？　　云何能聽得增長？　復有誰聽而損減，　　復有聽者盡老死。　諸有為法悉厭離，　　晝夜修習于禪定；　何時當得而濟脫？　　能度四流名救世。」

爾時，佛告金剛藏菩薩：「善男子！善哉，善哉！利益安樂一切眾生，若人及天無能如是問于如來。善男子！諦聽，諦聽！善思念之！吾當為汝分別解說。」

「唯然！世尊！我今諦聽愿樂欲聞。」

「善男子！復有十種難得人身。何等為十？不宿殖善根，未修福者心常憒鬧，隨惡知識不畏後世，耽著貪慾、瞋恚、愚癡，顛狂失心乃至邪見，是名十法難得人身。復有十法，無依止因緣犯根本

【現代漢語翻譯】現代漢語譯本『對於惡比丘生起悲憫之心，遮止一切責罰，反而還要供養惡比丘嗎？』『過去在其他經典中又說：』你們都應當信奉大乘（Mahayana，佛教的一個主要流派），這才是正直通向菩提（Bodhi，覺悟）的道路，你們應當遠離二乘（Sravakayana和Pratyekabuddhayana，聲聞乘和緣覺乘）。』『而在這部經典中又說三乘（Triyana，佛教的三個主要修行路徑），以及諸根（Indriya，指信、精進、念、定、慧五種能力）、力（Bala，指信、精進、念、定、慧五種力量）、覺道分（Bodhyanga，指七覺支，即擇法、精進、喜、輕安、定、舍、念）等，禪定（Dhyana，冥想）解脫（Moksha，解脫）是三乘的修行方法，仔細聽聞並信受，這是解脫的因緣；這裡有沙門（Sramana，修行者）的四聖果（Sotapanna, Sakadagami, Anagami, Arhat，須陀洹、斯陀含、阿那含、阿羅漢），除了這部經典外沒有其他沙門，三乘都遵循八正道（Aryastangika-marga，正見、正思惟、正語、正業、正命、正精進、正念、正定），想要解脫就要勤奮精進。『如果有智慧的人天（Deva，天神）或菩薩（Bodhisattva，發願成佛的修行者）大士來到這裡，這些大眾都已經證悟，如同大乘的修行者一樣；如果有人能正確地宣說開示其中的含義，聽聞的人能得到什麼利益？』『十種分別聲聞（Sravaka，聽聞佛法而修行的人）的人，能像這樣宣說，誰會沒有利益？如果有人聽聞能得到什麼法？如何聽聞才能增長？又有哪些人聽聞會減少，又有哪些聽聞的人能盡除老死？』『一切有為法（Samskrta-dharma，因緣和合而生的事物）都應當厭離，晝夜修習禪定；何時才能得到解脫？能度過四流（Ogha，指欲流、有流、見流、無明流）的才能稱為救世者。』這時，佛陀告訴金剛藏菩薩（Vajragarbha Bodhisattva）說：『善男子！太好了，太好了！爲了利益安樂一切眾生，無論是人還是天，都沒有人能像你這樣向如來（Tathagata，佛陀的稱號）提問。善男子！仔細聽，仔細聽！好好思考！我將為你分別解說。』『是的，世尊！我現在仔細聽聞，非常樂意聽聞。』『善男子！還有十種難以獲得的人身。是哪十種呢？不積累善根，沒有修習福德的人，內心常常煩亂，跟隨惡知識，不畏懼後世，沉溺於貪慾、嗔恚、愚癡，精神錯亂甚至有邪見，這十種情況難以獲得人身。還有十種情況，沒有依止的因緣，犯下根本

【English Translation】 English version 'Should one feel compassion for evil Bhikkhus (monks), restrain all punishments, and even provide offerings to evil Bhikkhus?' 'In other sutras, it was said: 'You should all believe in the Mahayana (the Great Vehicle, a major branch of Buddhism), this is the direct path to Bodhi (enlightenment), you should abandon the Two Vehicles (Sravakayana and Pratyekabuddhayana, the Hearer Vehicle and the Solitary Realizer Vehicle).' 'Yet in this sutra, the Three Vehicles (Triyana, the three main paths of Buddhist practice) are discussed, along with the Indriyas (faculties, referring to faith, vigor, mindfulness, concentration, and wisdom), Balas (powers, referring to the same five), Bodhyangas (factors of enlightenment, referring to the seven factors: investigation, vigor, joy, tranquility, concentration, equanimity, and mindfulness), Dhyana (meditation) and Moksha (liberation) are the practices of the Three Vehicles, listen carefully and believe, this is the cause of liberation; here are the four noble fruits of a Sramana (practitioner) (Sotapanna, Sakadagami, Anagami, Arhat), there are no other Sramanas outside of this sutra, the Three Vehicles all follow the Eightfold Path (Aryastangika-marga, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), those who seek liberation should strive diligently.' 'If wise Devas (gods) or Bodhisattva (enlightenment beings) Mahasattvas (great beings) come here, these assemblies have already attained realization, like the practitioners of the Mahayana; if someone can correctly explain and reveal the meaning, what benefit will those who listen receive?' 'Among the ten types of Sravakas (hearers, those who practice by listening to the Dharma), who can speak like this, who will not benefit? If someone listens, what Dharma will they obtain? How can listening lead to growth? Who will diminish by listening, and who will eliminate old age and death by listening?' 'All conditioned phenomena (Samskrta-dharma, things that arise from causes and conditions) should be renounced, practice meditation day and night; when will one attain liberation? Only those who can cross the four Oghas (floods, referring to the floods of desire, existence, views, and ignorance) can be called saviors of the world.' At that time, the Buddha said to Vajragarbha Bodhisattva: 'Good man! Excellent, excellent! For the benefit and happiness of all beings, neither humans nor Devas can ask the Tathagata (the Buddha's title) like you have. Good man! Listen carefully, listen carefully! Think well! I will explain it to you separately.' 'Yes, World Honored One! I am now listening carefully and am very eager to hear.' 'Good man! There are also ten kinds of human bodies that are difficult to obtain. What are the ten? Those who do not accumulate good roots, who have not cultivated merit, whose minds are always disturbed, who follow evil teachers, who do not fear the afterlife, who are addicted to greed, hatred, and delusion, who are mentally deranged, and even have wrong views, these ten conditions make it difficult to obtain a human body. There are also ten conditions, without a basis for reliance, committing fundamental

罪，以破戒故墜于惡道。何等為十？無依止威儀，有依我法而出家者，內心不壞修道壞，修道不壞內心壞，有內心修道俱壞，有戒壞見不壞，有見壞戒不壞，有戒見俱壞，有內心修道戒見俱不壞。

「若隨惡知識無依止威儀，雖遇善知識，而復愚癡猶如白羊，聞善法已不能受持，亦不為他分別演說，不識善不善，無依止威儀，眾具無量而不知足。以是因緣心常散亂，是名無有依止威儀。為種種病之所苦惱，以是因緣修諸咒術。

「若有依止是十無威儀，犯根本重罪，而復戰懼，心懷慚愧而不數數作諸惡行。如來為欲利益如是等故，是名污道。

「何以故？若作如是惡者應當懺悔，棄捨發露終不覆藏，若能如是令罪消滅則不更作，雖為眾棄，一切眾僧基業敷具、所須之物不得受用，如是等人以成法器故，如來為說聲聞、辟支佛、大乘之法，斯有是處。若二世、三世遇善知識，一切惡業消滅無餘。得聲聞果、辟支佛果，乃至入于甚深大乘正法，如是之人名為破戒，不名破見。若有人內心壞行不壞、見不壞者，如來為是等說四無量心，亦堪任為聲聞器、辟支佛器，若有人行壞體壞，於此二乘悉不成器。為如是眾生故，如來便為說佈施法。

「復有人見壞戒不壞者，為如是眾生故，說十二因緣法，得

【現代漢語翻譯】現代漢語譯本：因破戒的緣故，會墮入惡道。哪十種情況會導致如此呢？第一種是：沒有依止威儀，那些依仗我法而出家的人，有的是內心修行壞了，有的是修行沒壞內心壞了，有的是內心和修行都壞了，有的是戒律壞了見解沒壞，有的是見解壞了戒律沒壞，有的是戒律和見解都壞了，有的是內心、修行、戒律和見解都沒有壞。如果跟隨惡知識，沒有依止威儀，即使遇到善知識，也會像愚癡的白羊一樣，聽了善法也不能接受奉行，也不能為他人分別演說，不辨別善與不善，沒有依止威儀，擁有無量的資具卻不知滿足。因為這些原因，心常常散亂，這就是所謂的沒有依止威儀。會被各種疾病所困擾，因此會修習各種咒術。如果有人依止這十種無威儀，犯了根本重罪，卻感到恐懼，心懷慚愧，不經常做惡行。如來爲了利益這樣的人，這叫做污道。為什麼呢？如果做了這樣的惡事，應當懺悔，捨棄並公開，不要隱瞞，如果能這樣做，罪業就會消滅，不再重犯。即使被大眾拋棄，一切僧眾的基業、敷具、所需之物都不能享用，這樣的人因為成爲了法器，如來會為他們宣說聲聞（Sravaka）、辟支佛（Pratyekabuddha）、大乘之法，這是有可能的。如果二世、三世遇到善知識，一切惡業都會消滅無餘。可以獲得聲聞果、辟支佛果，乃至進入甚深的大乘正法，這樣的人叫做破戒，不叫做破見。如果有人內心壞了，行為沒壞，見解也沒壞，如來會為這樣的人宣說四無量心，也堪為聲聞器、辟支佛器。如果有人行為壞了，身體也壞了，對於這二乘都不能成為法器。爲了這樣的眾生，如來便會宣說佈施法。還有人見解壞了，戒律沒壞，爲了這樣的眾生，會宣說十二因緣法，可以獲得...

【English Translation】 English version: Because of breaking precepts, one falls into evil paths. What are the ten ways this can happen? The first is: lacking proper conduct, those who have left home relying on my Dharma, some have corrupted their inner practice, some have not corrupted their practice but have corrupted their inner selves, some have corrupted both their inner selves and their practice, some have broken precepts but not their views, some have broken their views but not their precepts, some have broken both precepts and views, and some have not corrupted their inner selves, practice, precepts, or views. If one follows evil teachers and lacks proper conduct, even if they encounter good teachers, they will be like foolish sheep, unable to accept and practice the good Dharma they hear, nor can they explain it to others. They cannot distinguish between good and evil, lack proper conduct, and are never satisfied despite having limitless possessions. Because of these reasons, their minds are constantly scattered, and this is what is meant by lacking proper conduct. They will be troubled by various illnesses, and therefore they will practice various incantations. If someone adheres to these ten kinds of improper conduct, commits fundamental grave offenses, yet feels fear, has remorse, and does not frequently commit evil deeds, the Tathagata, in order to benefit such people, calls this a defiled path. Why is this so? If one commits such evil deeds, they should repent, abandon and disclose them, and not conceal them. If they can do this, their karmic offenses will be eliminated, and they will not repeat them. Even if they are abandoned by the community, they cannot use the foundations, bedding, or necessities of the Sangha. Because such people have become vessels of the Dharma, the Tathagata will preach the Dharma of Sravaka (hearer), Pratyekabuddha (solitary buddha), and Mahayana (great vehicle), and this is possible. If they encounter good teachers in the second or third life, all their evil karma will be eliminated without remainder. They can attain the fruit of Sravaka, the fruit of Pratyekabuddha, and even enter the profound Mahayana Dharma. Such people are called precept-breakers, not view-breakers. If someone's inner self is corrupted, but their conduct and views are not, the Tathagata will preach the Four Immeasurables for such people, and they are also suitable vessels for Sravaka and Pratyekabuddha. If someone's conduct is corrupted and their body is corrupted, they cannot become vessels for these two vehicles. For such beings, the Tathagata will preach the Dharma of giving. Furthermore, if someone's views are corrupted but their precepts are not, for such beings, the Twelve Links of Dependent Origination will be preached, and they can attain...

離壞見已，於一身得入聲聞法，若革身得辟支佛法。若有人戒壞見不壞，于聖法中堪任為器。

「若有人內心行見戒俱壞者而從善知識，以是因緣，如來為說十善正法。若有愚癡隨惡知識，不知善不善，如來為是等故教令誦習。若有人為邪見所惑欲求解脫，如來即便以聲聞乘為說四諦法。

「若有人起斷見者，為說十二因緣法。若人起常見者，為說三界生死輪迴。知如是法，死此生彼，為說聲聞法。如來觀察終不妄說，若有成熟眾生及不成者，悉以方便通達無礙一切重罪諸逆罪等。

「若有眾生作不饒益，乃至破毀清凈法眼，如我為欲利益一切眾生故，隨順一切聲聞乘、辟支佛乘及菩薩乘。若誹謗正法遮障覆藏不顯現者，乃至一偈，如是人等名謗正法。壞八正道，亦壞一切眾生法眼，如是之人則失大利，亦為眾生作不饒益，依愚癡僧誹謗正法。

「複次，族姓子！有四種僧。何等為四？第一義僧，凈僧，啞羊僧，無慚愧僧。云何名第一義僧？諸佛世尊，大菩薩摩訶薩，辟支佛，於一切法悉得自在；阿羅漢，阿那含，斯陀含，須陀洹；是七種人名為第一義僧。諸有在家無法服者，不能具受波羅提木叉戒，不入布薩自恣而得聖果，得聖果已亦名第一義僧。

「云何名為凈僧？諸有能持波羅

【現代漢語翻譯】現代漢語譯本如果一個人已經脫離了錯誤的見解，那麼他可以通過自身修行進入聲聞乘的佛法；如果他能革除自身的習性，就能進入辟支佛乘的佛法。如果有人戒律雖然破損但見解沒有錯誤，那麼他在聖法中仍然可以成為堪用的器皿。如果有人內心行為和見解、戒律都已敗壞，但能親近善知識，因為這個因緣，如來會為他們宣說十善正法。如果有人愚癡，跟隨惡知識，不知道什麼是善，什麼是不善，如來會爲了這些人教導他們誦習佛法。如果有人被邪見迷惑，想要尋求解脫，如來就會以聲聞乘的教法為他們宣說四諦法。如果有人產生斷滅見，如來會為他們宣說十二因緣法。如果有人產生常見，如來會為他們宣說三界生死輪迴。知道這些法，明白死後會轉生到其他地方，如來會為他們宣說聲聞法。如來觀察眾生的根器，從不妄說，對於那些已經成熟和尚未成熟的眾生，都會用方便法門通達無礙，包括一切重罪和逆罪等。如果有的眾生做出不利於他人的事情，甚至破壞清凈的法眼，我（如來）爲了利益一切眾生，會隨順一切聲聞乘、辟支佛乘和菩薩乘的教法。如果有人誹謗正法，遮障、覆蓋、不顯現正法，哪怕只是一句偈語，這樣的人都叫做誹謗正法。他們破壞八正道，也破壞一切眾生的法眼，這樣的人會失去巨大的利益，也會對眾生造成不利，他們依仗愚癡的僧人誹謗正法。再者，族姓子！有四種僧。是哪四種呢？第一義僧、凈僧、啞羊僧、無慚愧僧。什麼叫做第一義僧？諸佛世尊、大菩薩摩訶薩（偉大的菩薩）、辟支佛（獨覺的覺悟者），他們對於一切法都已得到自在；阿羅漢（已斷煩惱的聖者）、阿那含（不還果）、斯陀含（一來果）、須陀洹（入流果）；這七種人叫做第一義僧。那些在家沒有穿僧服的人，雖然不能完全受持波羅提木叉戒（戒律），不參加布薩（懺悔）和自恣（僧眾互相檢舉過失），但如果他們證得了聖果，也叫做第一義僧。什麼叫做凈僧？那些能夠持守波羅提木叉戒（戒律）的僧人，叫做凈僧。

【English Translation】 English version If someone has abandoned wrong views, they can enter the Dharma of the Śrāvaka (Hearer) vehicle through their own practice; if they can transform their habits, they can enter the Dharma of the Pratyekabuddha (Solitary Buddha) vehicle. If someone's precepts are broken but their views are not wrong, they can still be a suitable vessel in the sacred Dharma. If someone's inner actions, views, and precepts are all corrupted, but they can approach a good teacher, because of this connection, the Tathāgata (Thus Come One) will explain the ten wholesome Dharmas. If someone is foolish and follows evil teachers, not knowing what is good and what is not good, the Tathāgata will teach them to recite and study the Dharma for their sake. If someone is deluded by wrong views and seeks liberation, the Tathāgata will explain the Four Noble Truths using the Śrāvaka vehicle. If someone develops annihilationism (the view that nothing exists after death), the Tathāgata will explain the Twelve Links of Dependent Origination. If someone develops eternalism (the view that things are permanent), the Tathāgata will explain the cycle of birth and death in the Three Realms. Knowing these Dharmas, understanding that after death one will be reborn elsewhere, the Tathāgata will explain the Śrāvaka Dharma. The Tathāgata observes the capacities of beings and never speaks falsely. For those who are mature and those who are not, the Tathāgata will use skillful means to achieve unobstructed understanding, including all grave offenses and rebellious acts. If some beings act in ways that are not beneficial to others, even destroying the pure Dharma eye, I (the Tathāgata), in order to benefit all beings, will follow the teachings of the Śrāvaka vehicle, the Pratyekabuddha vehicle, and the Bodhisattva vehicle. If someone slanders the true Dharma, obstructs, covers up, and does not reveal the true Dharma, even if it is just one verse, such a person is called a slanderer of the true Dharma. They destroy the Eightfold Path and also destroy the Dharma eye of all beings. Such people will lose great benefits and will also cause harm to beings. They rely on foolish monks to slander the true Dharma. Furthermore, son of a noble family! There are four kinds of Sangha (community). What are the four? The Sangha of the First Meaning, the Pure Sangha, the Dumb Sheep Sangha, and the Shameless Sangha. What is called the Sangha of the First Meaning? The Buddhas, the World Honored Ones, the great Bodhisattva Mahāsattvas (great Bodhisattvas), the Pratyekabuddhas (Solitary Buddhas), who have attained freedom in all Dharmas; the Arhats (worthy ones), the Anāgāmins (non-returners), the Sakṛdāgāmins (once-returners), and the Srotāpannas (stream-enterers); these seven types of people are called the Sangha of the First Meaning. Those who are lay practitioners without monastic robes, although they cannot fully uphold the Prātimokṣa (precepts), do not participate in the Posadha (confession) and Pravāraṇā (invitation), but if they have attained the holy fruit, they are also called the Sangha of the First Meaning. What is called the Pure Sangha? Those monks who are able to uphold the Prātimokṣa (precepts) are called the Pure Sangha.

提木叉具足戒者，如律修行威儀不犯是名凈僧。

「云何名啞羊僧？不知根本罪，不知犯不犯，不知輕重，不知微細罪而可懺悔，愚癡無知不見有罪可畏，亦不依止善知識丈夫，不數親近善知識丈夫故，不能咨問經中深義，何者是善非善？何者犯重何者犯輕？修行何事為善何事為惡？如是等相名啞羊僧。

「云何名無慚愧僧？若有人為自活命來入佛法，而受波羅提木叉戒悉皆毀犯，破和合僧無有慚愧，不畏後世內懷臭穢，其聲如貝言辭堅䩕，常懷嫉妒、愚癡、憍慢，棄捨三業但為利養，放恣六情貪著五欲、色、聲、香、味、觸，誹謗正法，如是等人，依止我法心無慚愧，是故名為無慚愧僧。

「云何名為第一義僧？雖有聖道隱而不現，乘八正道能度煩惱三有駛流，是名真道。何以故？諸佛世尊、緣覺、羅漢，斷一切有名為真道。

「又諸菩薩摩訶薩，自省己過求一切法，得無礙智而不取證，為眾生故示滅結道。

「若復有人，不成就波羅提木叉戒，名為依止第一義僧乃至凈僧。

「若有真善凡夫，乃至真善正見及諸凡夫，神通變化示他正道，如是之人皆悉名為能示道者。第二須陀洹，第三斯陀含，第四阿那含，第五菩薩摩訶薩住于初地，乃至住於十地一生補處，如是等者名為示

【現代漢語翻譯】現代漢語譯本：持守提木叉具足戒（Pratimoksha, 佛教戒律的總稱）的人，能夠如律修行，威儀不犯，這被稱為清凈僧。「什麼叫做啞羊僧呢？就是不知道根本罪，不知道什麼是犯戒，什麼不是犯戒，不知道罪的輕重，不知道微細的罪是可以懺悔的，愚癡無知，看不到罪的可怕，也不依止善知識（Kalyāṇa-mitra, 指引修行的人），不親近善知識，所以不能請教經中的深奧含義，什麼是善，什麼不是善？什麼是犯重罪，什麼是犯輕罪？修行什麼事是善，什麼事是惡？像這樣的人，叫做啞羊僧。」「什麼叫做無慚愧僧呢？如果有人爲了維持生計而進入佛法，接受了波羅提木叉戒（Pratimoksha, 佛教戒律的總稱）卻全部違犯，破壞僧團的和合，沒有慚愧之心，不畏懼後世的果報，內心充滿污穢，說話聲音像貝殼一樣堅硬，常常懷有嫉妒、愚癡、驕慢，拋棄身口意三業，只爲了追求利益供養，放縱六根，貪戀五欲（色、聲、香、味、觸），誹謗正法。像這樣的人，依止我的佛法卻心中沒有慚愧，所以叫做無慚愧僧。」「什麼叫做第一義僧呢？雖然有聖道（Arya-marga, 指通往解脫的道路）隱藏而不顯現，但他們乘著八正道（Arya Ashtanga Marga, 指達到涅槃的八種正確方法）能夠度過煩惱和三有（欲界、色界、無色界）的急流，這叫做真道。為什麼呢？因為諸佛世尊、緣覺（Pratyekabuddha, 獨自覺悟的人）、羅漢（Arhat, 已證得阿羅漢果的人），斷除一切有，所以稱為真道。」「還有諸菩薩摩訶薩（Bodhisattva-Mahasattva, 大菩薩），自己反省過錯，尋求一切法，得到無礙的智慧而不急於證果，爲了眾生的緣故，示現滅除煩惱的道路。」「如果有人，沒有成就波羅提木叉戒（Pratimoksha, 佛教戒律的總稱），卻被稱為依止第一義僧，乃至清凈僧。」「如果有真正的善良凡夫，乃至真正的善良正見者以及諸凡夫，以神通變化示現他人正道，像這樣的人都稱為能夠示道者。第二須陀洹（Srotapanna, 入流果），第三斯陀含（Sakrdagamin, 一來果），第四阿那含（Anagamin, 不還果），第五菩薩摩訶薩（Bodhisattva-Mahasattva, 大菩薩）住在初地，乃至住在十地一生補處（Ekajati-pratibaddha, 指下一生將成佛的菩薩），像這樣的人都稱為示道者。」

【English Translation】 English version: Those who uphold the Pratimoksha (the code of monastic discipline) in its entirety, practicing according to the rules and not violating the proper conduct, are called pure Sangha. 「What is called a 'mute sheep Sangha'? It is when one does not know the fundamental offenses, does not know what constitutes an offense and what does not, does not know the severity of offenses, does not know that minor offenses can be confessed, is ignorant and does not see the fearfulness of offenses, does not rely on a virtuous teacher (Kalyāṇa-mitra), and does not associate with virtuous teachers. Therefore, they cannot inquire about the profound meanings in the scriptures. What is good and what is not good? What constitutes a major offense and what constitutes a minor offense? What actions are good and what actions are evil? Such individuals are called 'mute sheep Sangha'.」「What is called a 'shameless Sangha'? If someone enters the Dharma to make a living, receives the Pratimoksha vows but violates them all, destroys the harmony of the Sangha, has no sense of shame, does not fear the consequences in future lives, harbors inner filth, speaks with a voice as hard as a shell, is constantly filled with jealousy, ignorance, and arrogance, abandons the three karmas (body, speech, and mind) for the sake of gain and offerings, indulges the six senses, is attached to the five desires (form, sound, smell, taste, and touch), and slanders the true Dharma. Such individuals, relying on my Dharma but having no shame in their hearts, are therefore called 'shameless Sangha'.」「What is called the 'Sangha of the ultimate meaning'? Although the noble path (Arya-marga) is hidden and not apparent, they ride the Eightfold Path (Arya Ashtanga Marga) and are able to cross the swift currents of afflictions and the three realms of existence (desire realm, form realm, and formless realm). This is called the true path. Why? Because the Buddhas, the Pratyekabuddhas, and the Arhats have cut off all existence, therefore it is called the true path.」「Furthermore, the Bodhisattva-Mahasattvas, reflecting on their own faults, seek all dharmas, attain unobstructed wisdom without seeking immediate realization, and for the sake of sentient beings, demonstrate the path of extinguishing afflictions.」「If someone does not fulfill the Pratimoksha vows, they are still called a follower of the Sangha of the ultimate meaning, even the pure Sangha.」「If there are truly virtuous ordinary people, even those with true and virtuous right views, and all ordinary people, who use their supernatural powers to show others the right path, such individuals are all called those who can show the path. The second is Srotapanna (stream-enterer), the third is Sakrdagamin (once-returner), the fourth is Anagamin (non-returner), the fifth is the Bodhisattva-Mahasattva dwelling in the first bhumi (stage), up to the tenth bhumi, and those who are one lifetime away from Buddhahood (Ekajati-pratibaddha). Such individuals are called those who show the path.」

道。

「若復有人，成就波羅提木叉戒，是名依道而活；菩薩摩訶薩為攝一切成熟眾生，修行六波羅蜜，如是等亦名示道，亦名依道而活，亦名滅結道。如是名為世間福田，除此以外皆名污道，亦名惡福田依止無慚愧僧，于佛法中亦名死屍，是可棄者。于僧大海亦名不成法器，彼非我弟子，我亦非彼師。

「復有不成法器者，稱佛是我世尊，我滅度后得信向心法僧聖戒，自不起惡見，亦不譏他惡，而廣為人顯說我法。不生誹謗發正誓願，已所作惡數數懺悔，能除無量種種諸罪，作如是信，令使九十五種異學外道，猶悉能度向于涅槃，非轉輪聖王所有功德之所能及。

「以是義故，如來觀察一切眾生本業，作如是說。以是因緣故，於我法中出家，剃除鬚髮被染衣者不應起惡，一切過去、未來、現在，諸佛大悲皆悉護持如是出家被服染衣。以是故，若於出家一切人邊起噁心者，則同過去、未來、現在諸佛等前為惡無異。

「若復有人破戒不成法器者，諸如是等，當作惡見亦譏他惡。

「譬如真善剎利、真善輔相、真善大臣、真善沙門、真善婆羅門、真善居士、真善毗舍首陀，若男、若女，無父、無母，世間阿羅漢，無正道無趣向正見者，亦無修善惡果報，無有得果者，一切法皆無因緣。

【現代漢語翻譯】現代漢語譯本道。『如果有人，成就波羅提木叉戒（戒律），這叫做依道而活；菩薩摩訶薩（大菩薩）爲了攝受一切成熟的眾生，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），像這樣也叫做示道，也叫做依道而活，也叫做滅結道。像這樣稱為世間的福田，除此之外都叫做污道，也叫做惡福田。依止沒有慚愧心的僧人，在佛法中也叫做死屍，是應該被捨棄的。在僧團大海中也叫做不成法器，他們不是我的弟子，我也不是他們的老師。『還有不成法器的人，稱佛是我的世尊，我滅度后能對佛法僧聖戒生起信仰心，自己不起惡見，也不譏諷他人的惡行，而且廣泛地為他人宣說我的佛法。不生誹謗，發正誓願，對已經做過的惡行數數懺悔，能夠消除無量種種的罪過，生起這樣的信心，能使九十五種異學外道，都能夠度向涅槃，這不是轉輪聖王所能擁有的功德所能比擬的。『因為這個緣故，如來觀察一切眾生的本業，這樣說。因為這個因緣，在我佛法中出家，剃除鬚髮，穿上染衣的人，不應該生起惡念，一切過去、未來、現在的諸佛大悲都護持著這樣出家穿上染衣的人。因此，如果對出家的一切人產生噁心，就和在過去、未來、現在諸佛面前作惡沒有區別。『如果有人破戒，成為不成法器的人，像這樣的人，會產生惡見，也會譏諷他人的惡行。『譬如真正的善剎利（貴族），真正的善輔相（輔佐大臣），真正的善大臣，真正的善沙門（出家修行者），真正的善婆羅門（祭司），真正的善居士（在家修行者），真正的善毗舍（商人）首陀（奴隸），無論是男是女，沒有父親，沒有母親，世間的阿羅漢（斷盡煩惱的聖人），沒有正道，沒有趣向正見的人，也沒有修善惡果報，沒有得到果位的人，一切法都沒有因緣。

【English Translation】 English version The Path. 『If there is someone who achieves the Pratimoksha precepts (rules of monastic discipline), this is called living according to the Path; a Bodhisattva Mahasattva (great Bodhisattva), in order to gather and mature all sentient beings, practices the Six Paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom), this is also called showing the Path, also called living according to the Path, and also called the Path of extinguishing fetters. Such a person is called a field of merit in the world. Anything other than this is called a defiled path, also called a field of evil merit. Relying on monks without shame is also called a corpse in the Buddhadharma, and they should be abandoned. In the ocean of the Sangha (monastic community), they are also called unsuitable vessels for the Dharma. They are not my disciples, and I am not their teacher.』『There are also those who are unsuitable vessels for the Dharma, who call the Buddha their World Honored One. After my Parinirvana (passing away), they can generate faith in the Dharma, Sangha, and the holy precepts. They do not generate evil views themselves, nor do they criticize the evil deeds of others, and they widely proclaim my Dharma to others. They do not slander, they make righteous vows, and they repeatedly repent for the evil deeds they have done. They can eliminate countless kinds of sins. By generating such faith, they can lead the ninety-five kinds of heretical paths to Nirvana. This is not something that the merits of a Chakravartin King (universal monarch) can compare to.』『For this reason, the Tathagata (Buddha) observes the fundamental karma of all sentient beings and speaks in this way. Because of this cause, those who have left home in my Dharma, shaved their heads and beards, and wear dyed robes should not generate evil thoughts. All Buddhas of the past, future, and present, with great compassion, protect those who have left home and wear dyed robes. Therefore, if one generates evil thoughts towards all those who have left home, it is no different from committing evil in front of the Buddhas of the past, future, and present.』『If there are those who break the precepts and become unsuitable vessels for the Dharma, such people will generate evil views and criticize the evil deeds of others.』『For example, a true good Kshatriya (warrior), a true good minister, a true good official, a true good Shramana (ascetic), a true good Brahmin (priest), a true good householder, a true good Vaishya (merchant), a true good Shudra (laborer), whether male or female, without father or mother, the Arhats (enlightened beings) of the world, those without the right path, those who do not incline towards right view, those who do not believe in the karmic results of good and evil, those who have not attained any fruit, and those who believe that all dharmas are without cause and condition.』

「或有作如是說：『色界是常是不壞法。』或計無色界是常不壞法；或說外道苦行，編椽棘刺，五熱炙身，以為第一；或說純聲聞乘，以為第一，不說辟支佛乘，乃至誹謗大乘摩訶衍法，隱蔽覆藏，不能顯發開示分別；或有一向純信摩訶衍，譏嫌聲聞、辟支佛乘；或有說言：『施為第一，持戒乃至智慧非是第一。』或有說言：『戒為第一，佈施乃至智慧非是第一。』或有說言：『忍辱為第一，佈施、持戒乃至智慧非是第一。』或有說言：『精進以為第一，佈施、持戒、忍辱乃至智慧非是第一。』或有說言：『禪定以為第一，佈施、持戒、忍辱、精進乃至智慧非是第一。』或有說言：『智慧最為第一，佈施、持戒、忍辱、精進、禪定非是第一。』或有說言：『外道苦行以為第一。』

「如是，族姓子！破戒惡行諸比丘等，于成法器者邊生種種譭謗，向惡見者說如是言，有顛倒見者，破壞真善剎利。信、戒、聞、舍智慧，皆悉破壞。真善輔相、真善沙門婆羅門、真善居士、真善毗舍首陀，真善男、女，破壞信、戒、聞、舍智慧，如是破壞，名為剎利旃陀羅，乃至居士旃陀羅。破戒比丘自斷善根，亦能令真善剎利亦失善根，乃至墮于地獄。

「善男子！譬如膿爛死屍，有所近處皆悉臭穢，有所至處自臭亦

【現代漢語翻譯】現代漢語譯本『或者有人這樣說：『這是常住不壞的法。』或者認為『無』是常住不壞的法；或者說外道的苦行，編織茅草、荊棘，用五種熱力炙烤身體，認為是第一；或者說純粹的聲聞乘是第一，不說辟支佛乘，甚至誹謗大乘摩訶衍法，隱蔽覆蓋，不能顯發開示分別；或者有人一味地只信奉摩訶衍，譏諷聲聞乘、辟支佛乘；或者有人說：『佈施是第一，持戒乃至智慧不是第一。』或者有人說：『持戒是第一，佈施乃至智慧不是第一。』或者有人說：『忍辱是第一，佈施、持戒乃至智慧不是第一。』或者有人說：『精進是第一，佈施、持戒、忍辱乃至智慧不是第一。』或者有人說：『禪定是第一，佈施、持戒、忍辱、精進乃至智慧不是第一。』或者有人說：『智慧是第一，佈施、持戒、忍辱、精進、禪定不是第一。』或者有人說：『外道的苦行是第一。』『像這樣，族姓子！破戒惡行的比丘等，在能夠成為法器的人面前產生種種譭謗，向持有惡見的人說這樣的話，有顛倒見的人，破壞真正的善良剎利（Kshatriya，古印度四大種姓之一，指武士、統治者）。信、戒、聞、舍、智慧，全部都被破壞。真正的善良輔相、真正的善良沙門婆羅門（Shramana-Brahmana，指修行者和婆羅門祭司）、真正的善良居士、真正的善良毗舍（Vaishya，古印度四大種姓之一，指商人、農民）首陀（Shudra，古印度四大種姓之一，指奴隸、工人），真正的善良男人、女人，破壞信、戒、聞、舍、智慧，像這樣破壞，被稱為剎利旃陀羅（Chandala，古印度社會最底層的賤民），乃至居士旃陀羅。破戒的比丘自己斷絕善根，也能使真正的善良剎利也失去善根，乃至墮入地獄。『善男子！譬如膿爛的死屍，凡是靠近的地方都充滿臭味，凡是到達的地方自身也散發臭味。

【English Translation】 English version 'Or some might say: 『This is a permanent and indestructible dharma (law, teaching).』 Or they might consider 『non-being』 to be a permanent and indestructible dharma; or they might say that the ascetic practices of non-Buddhists, weaving thatch and thorns, and scorching the body with five heats, are the foremost; or they might say that the pure Shravaka (hearer) vehicle is the foremost, not mentioning the Pratyekabuddha (solitary enlightened one) vehicle, and even slandering the Mahayana (great vehicle) Dharma, concealing and covering it, unable to reveal, explain, and distinguish it; or some might exclusively believe in the Mahayana, criticizing the Shravaka and Pratyekabuddha vehicles; or some might say: 『Giving is the foremost, while keeping precepts and even wisdom are not the foremost.』 Or some might say: 『Keeping precepts is the foremost, while giving and even wisdom are not the foremost.』 Or some might say: 『Patience is the foremost, while giving, keeping precepts, and even wisdom are not the foremost.』 Or some might say: 『Diligence is the foremost, while giving, keeping precepts, patience, and even wisdom are not the foremost.』 Or some might say: 『Meditation is the foremost, while giving, keeping precepts, patience, diligence, and even wisdom are not the foremost.』 Or some might say: 『Wisdom is the foremost, while giving, keeping precepts, patience, diligence, and meditation are not the foremost.』 Or some might say: 『The ascetic practices of non-Buddhists are the foremost.』 'Thus, sons of good families! Those monks who break precepts and engage in evil conduct, generate various slanders against those who are capable of becoming vessels of the Dharma, and speak such words to those with wrong views. Those with inverted views destroy the truly virtuous Kshatriyas (warriors, rulers). Faith, precepts, learning, generosity, and wisdom are all destroyed. The truly virtuous ministers, the truly virtuous Shramana-Brahmanas (ascetics and priests), the truly virtuous householders, the truly virtuous Vaishyas (merchants, farmers), and Shudras (laborers, servants), the truly virtuous men and women, destroy faith, precepts, learning, generosity, and wisdom. Such destruction is called a Kshatriya Chandala (outcaste), and even a householder Chandala. Monks who break precepts cut off their own roots of goodness, and also cause the truly virtuous Kshatriyas to lose their roots of goodness, even falling into hell. 'Good men! It is like a festering, rotting corpse; wherever it is near, everything is foul-smelling, and wherever it goes, it emits its own foul odor.'

令他臭。如是真善剎利，親近惡知識破戒比丘，隨所近處悉生惡見臭穢如是，能使剎利斷于善根，趣阿鼻地獄。如是真善輔相乃至真善婦女，親近破戒惡行比丘，皆為旃陀羅，斷于善根趣向地獄。族姓子！汝觀是親近破戒惡行比丘退一切善，是故欲得大涅槃樂，皆應親近、供養滅結修道者，于彼修學具足三乘示道者邊應親近供養，具足內心，具足修道，具足知見。應聽聲聞、辟支佛道，不誹謗賢聖，于摩訶衍亦不誹謗。隨其所欲精進，於三乘中隨其發願修學一乘，不應誹謗大乘經典，乃至一句一偈。若誹謗者，不應共住亦不應親近，若親近共住者，即趣阿鼻地獄。

「是故，族姓子！於三乘中當隨所樂趣向一乘。欲得遠離一切苦者，應信如來所說聲聞、辟支佛乘，悉應依止摩訶衍所說諸法，不應誹謗隱蔽覆藏，乃至一句一偈應當諦聽發正誓願。若有謗正法者不應共住，亦不應於是人所咨受聽法。若就聽法，以是因緣，常趣阿鼻地獄受大苦惱。何以故？族姓子！我本為菩薩行時求無上道，依聲聞乘為求一偈，乃至捨身、手、足、支節、頭目、髓腦，如是求于辟支佛乘，及求佛乘。我本為菩薩時，為無上道故，亦復如是，為一偈故，捨身、手、足、頭目、髓腦、血肉、皮骨。如是苦行，乃至究竟成無上道。此三乘法

【現代漢語翻譯】現代漢語譯本：令他變得污穢。如果真是善良的剎帝利（Kshatriya，古印度四大種姓之一，指武士、貴族），親近惡知識、破戒的比丘（bhiksu，佛教出家男眾），那麼他所親近之處都會產生惡見，變得像污穢一樣，這樣能使剎帝利斷絕善根，墮入阿鼻地獄。同樣，如果真是善良的輔相，乃至真是善良的婦女，親近破戒、行為不端的比丘，都會變成旃陀羅（Candala，古印度社會最下層賤民），斷絕善根，墮入地獄。族姓子！你看，親近破戒、行為不端的比丘會退失一切善，所以想要獲得大涅槃的快樂，都應該親近、供養那些斷除煩惱、修習佛道的人，應該親近供養那些在三乘（聲聞乘、緣覺乘、菩薩乘）中示道的人，他們內心具足，修道具足，知見具足。應該聽聞聲聞道、辟支佛道，不誹謗賢聖，對於摩訶衍（Mahayana，大乘佛教）也不誹謗。隨其所愿精進，在三乘中隨其發願修學一乘，不應該誹謗大乘經典，哪怕一句一偈。如果誹謗，不應該與他同住，也不應該親近他，如果親近同住，就會墮入阿鼻地獄。因此，族姓子！在三乘中，應當隨自己的興趣趨向一乘。想要遠離一切痛苦的人，應該相信如來說的聲聞乘、辟支佛乘，都應該依止摩訶衍所說的諸法，不應該誹謗、隱蔽、覆藏，哪怕一句一偈，都應當認真聽聞，發正誓願。如果有誹謗正法的人，不應該與他同住，也不應該向這個人請教聽法。如果去聽法，因為這個因緣，常常會墮入阿鼻地獄，遭受巨大的痛苦。為什麼呢？族姓子！我過去作為菩薩修行時，爲了求無上道，依聲聞乘，爲了求一偈，甚至捨棄身體、手、足、肢節、頭目、髓腦，像這樣求辟支佛乘，以及求佛乘。我過去作為菩薩時，爲了無上道，也是這樣，爲了一偈，捨棄身體、手、足、頭目、髓腦、血肉、皮骨。像這樣苦行，最終成就無上道。這三乘法

【English Translation】 English version: Making him foul. If a truly virtuous Kshatriya (one of the four major castes in ancient India, referring to warriors and nobles) associates with evil teachers and precept-breaking bhikshus (Buddhist monks), wherever he goes, he will generate evil views and become as foul as filth. This can cause the Kshatriya to sever his roots of goodness and fall into Avici Hell. Similarly, if a truly virtuous minister, or even a truly virtuous woman, associates with precept-breaking and ill-behaved bhikshus, they will become Candala (the lowest caste in ancient Indian society), sever their roots of goodness, and fall into hell. Son of a noble family! You see, associating with precept-breaking and ill-behaved bhikshus causes one to lose all goodness. Therefore, those who wish to attain the great bliss of Nirvana should associate with and make offerings to those who have extinguished their afflictions and practice the path. They should associate with and make offerings to those who demonstrate the path in the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), those who are complete in their inner being, complete in their practice, and complete in their knowledge and views. One should listen to the Sravaka path and the Pratyekabuddha path, not slander the sages, and not slander the Mahayana (Great Vehicle). One should diligently practice according to one's wishes, and among the Three Vehicles, one should practice one vehicle according to one's aspiration. One should not slander the Mahayana scriptures, not even a single verse or line. If one slanders, one should not live with him, nor should one associate with him. If one associates with him and lives with him, one will fall into Avici Hell. Therefore, son of a noble family! Among the Three Vehicles, one should follow one's interest and incline towards one vehicle. Those who wish to be free from all suffering should believe in the Sravaka Vehicle and the Pratyekabuddha Vehicle as taught by the Tathagata. They should all rely on the teachings of the Mahayana, and should not slander, conceal, or hide them. Even a single verse or line should be listened to attentively, and one should make a righteous vow. If there are those who slander the Dharma, one should not live with them, nor should one seek teachings from them. If one goes to listen to the Dharma from them, because of this cause, one will constantly fall into Avici Hell and suffer great torment. Why is this so? Son of a noble family! When I was practicing as a Bodhisattva, seeking the unsurpassed path, relying on the Sravaka Vehicle, I even gave up my body, hands, feet, limbs, head, eyes, marrow, and brain to seek a single verse. Similarly, I sought the Pratyekabuddha Vehicle and the Buddha Vehicle. When I was a Bodhisattva, for the sake of the unsurpassed path, I also gave up my body, hands, feet, head, eyes, marrow, brain, blood, flesh, skin, and bones for a single verse. Through such arduous practice, I finally attained the unsurpassed path. These three vehicles

皆是三世恒沙諸佛之所演說，神力守護，為欲悲愍諸眾生故，亦為欲紹三寶種故不令斷絕。

「復于未來世，若有剎利旃陀羅乃至婦女旃陀羅，以愚癡故自謂為智，多惡粗獷不畏後世，作諸殺生乃至邪見嫉妒慳貪隨惡知識。

「又於三乘不成法器，于聲聞乘得少聞已，于辟支佛乘乃至大乘，一切諸佛之所護持而生誹謗，覆障不令顯現。若於摩訶衍得少聞者，于諸聲聞、辟支佛乘，諸佛神力之所護持，而生誹謗毀訾。不信我大乘及能分別說大乘者，若言我聽大乘不受聲聞、辟支佛乘，以己少智愚闇力故，亦是過去、未來、現在諸佛大悲力故，為欲利益一切眾生，有二種護持。第一為欲紹三寶種令不斷絕，出家修道剃除鬚髮而著袈裟。

「第二說應四諦法趣向三乘。如是二種如來護持，非聲聞、辟支佛所能持也，乃至百千帝釋、梵天亦不能持，百千那由他轉輪聖王亦不能持。

「復有剎利旃陀羅，若見有人於我法中而出家者，如是聲聞弟子，閉繫牢獄、鞭杖、謫罰或至奪命；於此甚深一切諸佛菩薩所護持法，悉使壞亂三乘正道誹謗覆藏。如此之人不識大乘，如是剎利旃陀羅，尚不堪任為聲聞器，況復大乘。

「復有婦女旃陀羅欺誑世人，自言我是行摩訶衍者，以愚闇故，慳貪、嫉妒故，毀

【現代漢語翻譯】現代漢語譯本：這些都是過去、現在、未來三世無數諸佛所演說，以神力守護，爲了慈悲憐憫一切眾生，也爲了延續佛法僧三寶的種子，不讓它斷絕。又在未來的世代，如果有剎帝利旃陀羅（剎帝利種姓的賤民）乃至婦女旃陀羅（賤民婦女），因為愚癡而自以為有智慧，他們大多兇惡粗暴，不畏懼來世的果報，造作各種殺生等惡行，乃至產生邪見、嫉妒、慳吝，跟隨惡知識。他們對於聲聞乘、緣覺乘、菩薩乘這三乘的教法，不能成為合格的器皿。在聲聞乘中稍微聽聞一些教法后，就對緣覺乘乃至大乘，一切諸佛所護持的教法產生誹謗，加以遮蔽，不讓它顯現。如果在大乘中稍微聽聞一些教法，就對聲聞乘、緣覺乘，諸佛以神力所護持的教法產生誹謗和譭謗。他們不相信我的大乘教法，以及能夠分別解說大乘教法的人。如果他們說自己聽聞大乘教法，卻不接受聲聞乘、緣覺乘的教法，這是因為他們自己少有智慧，愚昧昏暗。這也是過去、未來、現在諸佛大悲願力的緣故，爲了利益一切眾生，有二種護持。第一是爲了延續佛法僧三寶的種子，不讓它斷絕，讓眾生出家修道，剃除鬚髮，穿上袈裟。第二是宣說應合四諦的教法，引導眾生趣向聲聞乘、緣覺乘、菩薩乘。這兩種護持是如來所能做到的，不是聲聞、緣覺所能做到的，乃至百千帝釋、梵天也不能做到，百千那由他轉輪聖王也不能做到。又有一些剎帝利旃陀羅，如果看到有人在我的佛法中出家，這些聲聞弟子，就將他們關進牢獄，鞭打、責罰，甚至奪取他們的性命；對於這甚深的一切諸佛菩薩所護持的教法，全部加以破壞，擾亂三乘正道，誹謗遮蔽。這樣的人不認識大乘教法，這樣的剎帝利旃陀羅，尚且不能成為聲聞乘的器皿，更何況是大乘。又有一些婦女旃陀羅欺騙世人，自稱是修行大乘的人，因為愚昧昏暗，慳貪、嫉妒的緣故，譭謗大乘教法。

【English Translation】 English version: These are all expounded by the countless Buddhas of the three times, past, present, and future, protected by divine power, for the sake of compassion for all sentient beings, and also to continue the lineage of the Three Jewels, so that it may not be cut off. Furthermore, in future ages, if there are Kshatriya Chandala (outcastes of the Kshatriya caste) or even women Chandala (outcaste women), who, due to ignorance, consider themselves wise, they are mostly wicked and violent, not fearing the consequences of the next life, committing various acts of killing and other evils, even generating wrong views, jealousy, and stinginess, following evil teachers. They are not fit vessels for the teachings of the three vehicles: the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle. Having heard a little of the teachings of the Sravaka Vehicle, they then slander the Pratyekabuddha Vehicle and even the Mahayana, which are all protected by the Buddhas, obscuring them and preventing them from being revealed. If they hear a little of the Mahayana, they slander and disparage the Sravaka and Pratyekabuddha Vehicles, which are protected by the divine power of the Buddhas. They do not believe in my Mahayana teachings, nor those who can explain the Mahayana teachings. If they say they have heard the Mahayana teachings but do not accept the Sravaka and Pratyekabuddha Vehicles, it is because of their own limited wisdom and ignorance. This is also due to the great compassionate power of the Buddhas of the past, future, and present, for the benefit of all sentient beings, there are two kinds of protection. The first is to continue the lineage of the Three Jewels, so that it may not be cut off, allowing beings to leave home, cultivate the Way, shave their heads, and wear the robes. The second is to expound the teachings of the Four Noble Truths, guiding beings towards the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle. These two kinds of protection are what the Tathagata can do, not what the Sravakas or Pratyekabuddhas can do, nor even hundreds of thousands of Indras or Brahmas, nor hundreds of thousands of nayutas of Wheel-Turning Sage Kings. Furthermore, there are some Kshatriya Chandalas who, if they see someone who has left home in my Dharma, these Sravaka disciples, they imprison them, whip them, punish them, or even take their lives; they completely destroy this profound Dharma protected by all the Buddhas and Bodhisattvas, disrupting the right path of the three vehicles, slandering and obscuring it. Such people do not recognize the Mahayana teachings, and such Kshatriya Chandalas are not even fit to be vessels for the Sravaka Vehicle, let alone the Mahayana. Furthermore, there are some women Chandalas who deceive the world, claiming to be practitioners of the Mahayana, due to their ignorance, stinginess, and jealousy, they slander the Mahayana teachings.

壞我法，言我自當速趣涅槃。

「而於諸佛如來世尊所得生其罪過，一切菩薩摩訶薩，一切諸佛聲聞弟子邊，亦皆犯罪，令壽命短促多諸苦惱，諸根缺壞支節不具，恒多疾病。

「剎利旃陀羅乃至婦女旃陀羅，作諸惡業皆生倒見，斷一切善根。雖多佈施，于畜生中受種種身而得果報，于未來世身壞死時，終不能生色界善根成無礙智，亦不能趣一切種智；而多疾病舌不能語，向阿鼻地獄。是故如來，為欲利益真善剎利使得安樂，亦令真善婦女得其利益，以是因緣，不聽惱亂於我法中而出家者。

「又復於我所說法中起諸誹謗，以如是事獲大罪報，如前所說。何以故？披著袈裟是一切諸佛解脫之相。

「是故一切諸佛，護持聲聞解脫等味大正法幢，亦是辟支佛第一大乘解脫味幢。是故求解脫者，應先讀誦聲聞乘等諦聽其法，遠離一切諸惡知識，親近一切諸善知識，供養、恭敬，然後讀誦方等大乘六波羅蜜。一切所作諸惡不善，皆悉發露如法懺悔，發大誓願；身壞命終於後世中，悉能成就聲聞法器，斯有是處，亦是辟支佛種子，乃至大乘阿鞞跋致無上種子。何以故？善男子！復有十種依止輪，若成就是輪已，真善剎利乃至真善婦女，則能速疾成聲聞器種、辟支佛種、大乘阿鞞跋致種。何等為十？

【現代漢語翻譯】現代漢語譯本：如果有人破壞我的教法，並說我應當迅速進入涅槃。那麼，對於諸佛如來世尊所犯下的罪過，以及對於一切菩薩摩訶薩，一切諸佛的聲聞弟子，也都犯下罪過，導致壽命短促，多受苦惱，諸根殘缺，肢體不全，經常生病。剎帝利旃陀羅（賤民）乃至婦女旃陀羅，如果造作各種惡業，都會產生顛倒的見解，斷絕一切善根。即使做了很多佈施，也會在畜生道中承受各種身體，並得到相應的果報。在未來世，當身體壞死時，最終也不能產生善根，成就無礙的智慧，也不能趨向一切種智（佛的智慧）；而且會多病，舌頭不能說話，墮入阿鼻地獄。因此，如來爲了利益真正的善良剎帝利，使他們得到安樂，也爲了讓真正的善良婦女得到利益，因為這個緣故，不允許惱亂我教法中出家的人。又如果有人誹謗我所說的法，也會因為這樣的行為獲得巨大的罪報，就像前面所說的那樣。為什麼呢？因為披上袈裟是一切諸佛解脫的象徵。因此，一切諸佛都護持聲聞解脫等味的大正法幢，這也是辟支佛（獨覺）第一大乘解脫味幢。所以，尋求解脫的人，應該先讀誦聲聞乘的經典，仔細聽聞其法，遠離一切惡知識，親近一切善知識，供養、恭敬他們，然後讀誦方等大乘的六波羅蜜。一切所作的惡行和不善行為，都要全部發露，如法懺悔，發大誓願；當身體壞死，壽命終結后，在來世中，都能成就聲聞法的器皿，這是有可能的，也是辟支佛的種子，乃至大乘阿鞞跋致（不退轉）無上的種子。為什麼呢？善男子！還有十種依止輪，如果成就了這些輪，真正的善良剎帝利乃至真正的善良婦女，就能迅速成就聲聞的器皿種子、辟支佛的種子、大乘阿鞞跋致的種子。這十種是什麼呢？

【English Translation】 English version: If someone harms my Dharma, saying that I should quickly enter Nirvana. Then, they commit offenses against the Tathagatas, the World Honored Ones, and also against all Bodhisattva Mahasattvas, and all the Shravaka disciples of all Buddhas, causing them to have short lives, much suffering, defective senses, incomplete limbs, and constant illness. Kshatriya Chandala (outcasts) and even women Chandala, if they commit various evil deeds, will develop perverse views, cutting off all roots of goodness. Even if they give much in charity, they will receive various bodies in the animal realm as retribution. In future lives, when their bodies perish, they will ultimately be unable to generate roots of goodness, achieve unobstructed wisdom, or attain all-knowing wisdom (Buddha's wisdom); moreover, they will be plagued by illness, unable to speak, and fall into Avici Hell. Therefore, the Tathagata, in order to benefit true virtuous Kshatriyas and bring them peace, and also to benefit true virtuous women, for this reason, does not allow those who have left home in my Dharma to be disturbed. Furthermore, if someone slanders the Dharma I have spoken, they will also receive great karmic retribution for such actions, as mentioned before. Why is this so? Because wearing the Kasaya (monk's robe) is a symbol of liberation for all Buddhas. Therefore, all Buddhas uphold the great banner of the true Dharma, which is the taste of liberation for Shravakas, and also the banner of the taste of liberation for the Pratyekabuddhas (Solitary Buddhas), the first great vehicle. Therefore, those who seek liberation should first read and recite the scriptures of the Shravaka vehicle, listen carefully to its teachings, stay away from all evil teachers, draw near to all good teachers, offer them support and respect, and then read and recite the six Paramitas of the Vaipulya Mahayana. All evil and unwholesome actions should be fully confessed and repented according to the Dharma, and great vows should be made; when the body perishes and life ends, in future lives, they will be able to become vessels of the Shravaka Dharma, this is possible, and they will also be seeds of Pratyekabuddhas, and even seeds of the Anuttara (unsurpassed) Anivartaniya (non-retrogressing) of the Mahayana. Why is this so? Good men! There are also ten wheels of reliance, if these wheels are accomplished, true virtuous Kshatriyas and even true virtuous women will be able to quickly become seeds of Shravaka vessels, seeds of Pratyekabuddhas, and seeds of Anivartaniya of the Mahayana. What are these ten?

「如是真善剎利乃至真善婦女，信有業報具足慚愧，遠離邪見及惡知識，持戒不殺乃至不飲酒；慈心一切離瞋惱害，具足悲心，救濟憂苦羸劣眾生，得於喜心；遠離兩舌、妄言、綺語，得無諍心離慳貪嫉、妒，終不依止諸邪異道，離一切疑網及眾吉相，發大精進於一切法而得堅固，疾證寂靜得法歡悅。

「族姓子！是十種依止輪，真善剎利乃至真善婦女，成就十輪，則便速得聲聞法器、辟支佛種、大乘阿鞞跋致種子，是名依止輪也。如是輪者，悉與聲聞、辟支佛共。」

爾時世尊欲重宣此義而說偈言：

「于眾中第一，　　剃頭著袈裟；　云何惡比丘，　　破戒得供養？　毀禁失頭陀，　　詭語邪見持，　非器毀於道，　　不應使謫罰。　若從彼聽法，　　信寂滅涅槃，　若得解脫者，　　為彼之良藥。　于諸餘經中，　　但說一乘道，　言無有二乘，　　第一之解脫。　利益諸眾生，　　盡業報煩惱；　恒有悲愍心，　　剎利樂正法。　婆羅門、毗舍，　　首陀等染罪；　欲惱于比丘，　　必趣向惡道。　如是一切佛，　　護持染袈裟；　諸佛解脫道，　　是說名第一。　著于解脫服，　　速疾舍惡見；　趣向于涅槃，　　猶如藥治病。　雖破于禁戒，　　

【現代漢語翻譯】現代漢語譯本『像這樣，真正的善良剎帝利（Kshatriya，古印度四大種姓之一，指武士、貴族）乃至真正的善良婦女，相信有業報，具備慚愧之心，遠離邪見和惡知識，持守戒律，不殺生乃至不飲酒；以慈悲之心對待一切眾生，遠離嗔恨惱怒和傷害，具備悲憫之心，救濟憂愁痛苦和虛弱的眾生，從而獲得喜悅之心；遠離兩舌、妄語、綺語，獲得無諍之心，遠離慳吝貪婪和嫉妒，最終不依賴各種邪門歪道，遠離一切疑惑和迷惘以及各種吉祥的表象，在一切法上發起大精進並獲得堅定，迅速證得寂靜，獲得佛法的歡悅。『族姓子！這十種是依止輪，真正的善良剎帝利乃至真正的善良婦女，成就這十輪，就能迅速獲得聲聞（Sravaka，聽聞佛陀教誨而修行的人）的法器、辟支佛（Pratyekabuddha，不需依師教導，自己覺悟的修行者）的種子、大乘阿鞞跋致（Avaivartika，不退轉）的種子，這被稱為依止輪。這樣的輪，與聲聞、辟支佛是共通的。』這時，世尊爲了重申這個道理，說了偈語：『在眾人之中最為殊勝，剃除鬚髮，身披袈裟；為何惡劣的比丘，破戒還能得到供養？毀壞戒律，失去頭陀（dhūta，苦行）的修行，言語虛偽，持有邪見，不是法器，毀壞佛道，不應該受到責罰。如果從他們那裡聽聞佛法，相信寂滅涅槃，如果能得到解脫，那就是他們的良藥。在其他經典中，只說一乘道，說沒有二乘，這是第一的解脫。利益一切眾生，消除業報和煩惱；恒常懷有悲憫之心，剎帝利樂於正法。婆羅門（Brahmana，古印度四大種姓之一，指祭司）、吠舍（Vaishya，古印度四大種姓之一，指商人）、首陀羅（Shudra，古印度四大種姓之一，指奴隸）等染有罪惡；想要惱害比丘，必定會走向惡道。像這樣，一切佛陀，都護持著染色的袈裟；諸佛的解脫之道，這被稱作第一。穿上解脫的衣服，迅速捨棄惡見；趨向于涅槃，猶如藥物治療疾病。即使破了戒律，

【English Translation】 English version 'Thus, a truly virtuous Kshatriya (warrior or noble caste in ancient India) and even a truly virtuous woman, believing in karma, possessing a sense of shame, staying away from wrong views and bad company, upholding precepts, not killing and not drinking alcohol; with a heart of loving-kindness towards all beings, free from anger, hatred, and harm, possessing compassion, helping those who are sorrowful, suffering, and weak, thereby attaining a joyful heart; staying away from divisive speech, false speech, and frivolous speech, attaining a heart free from conflict, staying away from stinginess, greed, and jealousy, ultimately not relying on various heretical paths, staying away from all doubts and confusions, as well as auspicious signs, generating great diligence in all dharmas and attaining firmness, quickly realizing tranquility, and attaining the joy of the Dharma.' 'Son of a noble family! These ten are the wheels of reliance. A truly virtuous Kshatriya and even a truly virtuous woman, accomplishing these ten wheels, will quickly attain the vessel of a Sravaka (a disciple who hears the teachings), the seed of a Pratyekabuddha (a self-enlightened being), and the seed of an Avaivartika (non-regressing) of the Mahayana. This is called the wheel of reliance. Such a wheel is shared by Sravakas and Pratyekabuddhas.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses: 'Among the assembly, the most excellent, with shaved head and wearing the kasaya (monk's robe); Why do evil bhikshus (monks), who have broken precepts, still receive offerings? Destroying precepts, losing the practice of dhuta (ascetic practices), speaking falsely, holding wrong views, Not being a vessel, destroying the path, they should not be punished. If one hears the Dharma from them, believing in the tranquility of Nirvana, If one can attain liberation, then that is their good medicine. In other sutras, only the One Vehicle path is spoken of, Saying there are no Two Vehicles, this is the first liberation. Benefiting all beings, exhausting karmic retribution and afflictions; Always having a compassionate heart, Kshatriyas delight in the true Dharma. Brahmins (priestly caste in ancient India), Vaishyas (merchant caste in ancient India), Shudras (laborer caste in ancient India), etc., stained with sins; Wishing to harm bhikshus, they will surely go to evil paths. Like this, all Buddhas, protect the dyed kasaya; The path of liberation of all Buddhas, this is called the first. Wearing the clothes of liberation, quickly abandoning wrong views; Moving towards Nirvana, like medicine curing illness. Even if precepts are broken,

亦能滅他苦；　我終不聽彼，　　在眾而布薩。　若為他說法，　　彼此俱得福，　稱我為世尊，　　歸依於三寶，　遮斷諸惡業，　　猶勝於外道。　譬如羅剎王，　　商人入怖畏，　捉攬馬一毛，　　必度大海難；　破戒舍惡邪，　　離煩惱羅剎，　是故護解脫，　　諸佛之所持。　不惱破戒者，　　必舍諸罪惡，　是故有福者，　　欲求于解脫；　能護器非器，　　解脫亦不難。　於此無勢力，　　愚闇于聲聞；　非彼緣覺等，　　而能說大乘。　不覺于緣覺，　　而贊于大乘；　彼已破于信，　　讀誦大乘經。　不護于余乘，　　身、口、意所犯；　唯說于斷見，　　破壞於正法，　后當得成人，　　還墮阿鼻獄。　是以觀眾生，　　勿有非器者，　若犯毀禁戒，　　無愍矜諂曲；　亦應知是因，　　惡口而斷見。　非聲聞、緣覺，　　亦復非大乘；　譭謗三世佛，　　必趣阿鼻獄。　諂曲而持戒，　　散心慳惜法；　厭惡諍、貪、嫉，　　是名為聲聞。　有智樂行施，　　能起生滅相；　執心常獨處，　　是名為緣覺。　持戒不惜身，　　猶如猛師子；　志求寂滅道，　　是名為大乘。　守護于正法，　　善說而顯示；　得深諸法忍，　

【現代漢語翻譯】現代漢語譯本也能滅除他人的痛苦；我最終不會聽從他們，在眾人中進行布薩（Upavasatha，佛教的懺悔儀式）。如果為他們說法，彼此都能獲得福報，稱我為世尊（Bhagavan，佛的尊號），歸依於三寶（Buddha, Dharma, Sangha，佛、法、僧），遮斷各種惡業，這比外道（Tirthika，指佛教以外的宗教）的修行更為殊勝。譬如羅剎王（Rakshasa，一種惡鬼），讓商人陷入恐懼，抓住馬的一根毛，必定能度過大海的災難；破除戒律，捨棄邪惡的見解，遠離煩惱的羅剎，因此要守護解脫，這是諸佛所堅持的。不惱怒破戒的人，必定能捨棄各種罪惡，因此有福報的人，想要尋求解脫；能夠守護堪受教誨和不堪受教誨的人，解脫也就不難了。對於此理沒有能力理解，對聲聞（Sravaka，聽聞佛法而修行的人）的教義愚昧無知；不是那些緣覺（Pratyekabuddha，獨自覺悟的人）等，能夠宣說大乘（Mahayana，佛教的一個主要流派）的教義。不瞭解緣覺的教義，卻讚歎大乘的教義；他們已經破壞了信仰，卻誦讀大乘經典。不守護其他乘的教義，身、口、意所犯的過失；只說斷滅見，破壞正法，將來會成為人，還會墮入阿鼻地獄（Avici，佛教中最底層的地獄）。因此觀察眾生，不要有不堪受教誨的人，如果犯了毀壞戒律的行為，不要憐憫那些諂媚虛偽的人；也應該知道這是因為惡語和斷見所導致的。既不是聲聞、緣覺，也不是大乘；譭謗過去、現在、未來三世諸佛，必定會墮入阿鼻地獄。諂媚虛偽地持戒，散亂心慳吝佛法；厭惡爭鬥、貪婪、嫉妒，這被稱為聲聞。有智慧的人樂於行佈施，能夠觀察到生滅的現象；執著于獨自修行，這被稱為緣覺。持戒不惜生命，猶如勇猛的獅子；立志尋求寂滅之道，這被稱為大乘。守護正法，善於宣說和顯示；獲得對諸法甚深的忍耐，

【English Translation】 English version Also able to extinguish the suffering of others; I will ultimately not listen to them, and perform the Upavasatha (Buddhist ceremony of repentance) in the assembly. If I preach the Dharma for them, both will gain blessings, Call me the Bhagavan (the Blessed One, an epithet of the Buddha), take refuge in the Three Jewels (Buddha, Dharma, Sangha), Cutting off all evil deeds, this is more excellent than the practices of the Tirthikas (non-Buddhist ascetics). For example, a Rakshasa (a type of demon) king, causes merchants to fall into fear, Grasping a single hair of a horse, one will surely cross the great ocean of difficulties; Breaking precepts, abandoning evil views, and departing from the Rakshasas of afflictions, Therefore, protect liberation, which is what all Buddhas uphold. Not being angry with those who break precepts, one will surely abandon all sins, Therefore, those who are blessed, desire to seek liberation; Being able to protect both those who are receptive and those who are not, liberation is not difficult. For those who have no capacity to understand this, and are ignorant of the teachings of the Sravakas (those who hear the teachings of the Buddha); Not those Pratyekabuddhas (those who attain enlightenment on their own) and others, are able to expound the Mahayana (the Great Vehicle) teachings. Not understanding the teachings of the Pratyekabuddhas, yet praising the teachings of the Mahayana; They have already broken their faith, yet recite the Mahayana scriptures. Not protecting the teachings of other vehicles, the transgressions of body, speech, and mind; Only speaking of annihilationism, destroying the true Dharma, In the future, they will become human, and will still fall into the Avici hell (the lowest of the Buddhist hells). Therefore, observe sentient beings, do not have those who are not receptive, If they commit acts that violate the precepts, do not pity those who are flattering and deceitful; One should also know that this is caused by harsh words and annihilationism. Neither Sravakas, nor Pratyekabuddhas, nor the Mahayana; Slandering the Buddhas of the past, present, and future, one will surely go to the Avici hell. Holding precepts with flattery and deceit, with a scattered mind and stinginess towards the Dharma; Disliking strife, greed, and jealousy, this is called a Sravaka. Those who are wise are happy to practice giving, and are able to observe the phenomena of arising and ceasing; Clinging to solitary practice, this is called a Pratyekabuddha. Holding precepts without cherishing life, like a fierce lion; Aspiring to seek the path of Nirvana, this is called the Mahayana. Protecting the true Dharma, skillfully expounding and revealing it; Attaining deep patience with all dharmas,

是名為大乘。　法器、非法器，　　心常行平等；　不染於世法，　　是名為大乘。　是故於三乘，　　智者如法說；　守護我聲聞，　　速成最正覺。

大方廣十輪經卷第五大正藏第 13 冊 No. 0410 大方廣十輪經

大方廣十輪經卷第六

失譯人名今附北涼錄

剎利依止輪相品第八

「複次，善男子！十種依止行輪，一切聲聞、辟支佛乃至如來皆與同等。若有成就依止輪者，真善剎利乃至真善婦女，速疾得成聲聞法器、辟支佛種，亦能成就如來法器。

「何等為十？族姓子！所謂真善剎利乃至真善婦女，身、口、意業凈修法行，有慚有愧，厭惡己身畏五盛陰，不見生死大河彼岸，樂於寂靜離諸憒鬧，無有諍心不譏他短，守護諸根心常念定，善觀因果能成就禪定，常樂攝心善解生滅，如是則能成就十依止輪；是名為真善剎利乃至真善婦女，速疾成就聲聞乘、辟支佛種，亦得大乘阿鞞跋致。如是族姓子！能成聲聞、辟支佛乘，依止此輪度諸有海入涅槃城。云何名依止威儀輪？云何名依止？我所謂依止五受陰故，名為依止，於五受陰而作己想決定依止。

「云何名威儀？有陰威儀、有界威儀，是名威儀。云何名輪？諸佛神力所持言教，皆名為輪

【現代漢語翻譯】現代漢語譯本這被稱為大乘（Mahayana）。對於堪受佛法教誨的（法器）和不堪受佛法教誨的（非法器）眾生，內心常行平等對待；不被世俗的法則所污染，這被稱為大乘。因此，對於聲聞乘（Sravakayana）、緣覺乘（Pratyekabuddhayana）和菩薩乘（Bodhisattvayana）這三乘，智者應如法宣說；守護我的聲聞弟子，使他們迅速成就最正覺（Anuttara-samyak-sambodhi）。

《大方廣十輪經》卷第五大正藏第 13 冊 No. 0410 《大方廣十輪經》

《大方廣十輪經》卷第六

失譯人名今附北涼錄

剎利依止輪相品第八

『再者，善男子！有十種依止行輪，一切聲聞（Sravaka）、辟支佛（Pratyekabuddha）乃至如來（Tathagata）都與之相同。若有人成就這些依止輪，真正的善剎利（Kshatriya）乃至真正的善婦女，就能迅速成就聲聞的法器、辟支佛的種子，也能成就如來的法器。

『哪十種呢？族姓子！所謂真正的善剎利乃至真正的善婦女，身、口、意三業清凈地修習佛法，有慚愧心，厭惡自己的身體，畏懼五盛陰（Panca-skandha），不見生死大河的彼岸，樂於寂靜遠離喧鬧，沒有爭鬥之心不譏諷他人缺點，守護諸根內心常念禪定，善於觀察因果能成就禪定，常樂於攝持內心善解生滅，這樣就能成就十依止輪；這被稱為真正的善剎利乃至真正的善婦女，能迅速成就聲聞乘、辟支佛的種子，也能得到大乘的不退轉（Avaivartika）。像這樣的族姓子！能成就聲聞、辟支佛乘，依止這些輪度過諸有海進入涅槃城。什麼叫做依止威儀輪？什麼叫做依止？我所說的依止是因為依止五受陰（Panca-upadanaskandha），稱為依止，對於五受陰而作自己的想法，決定依止。

『什麼叫做威儀？有陰的威儀、有界的威儀，這叫做威儀。什麼叫做輪？諸佛的神力所持的言教，都叫做輪。』

【English Translation】 English version This is called the Mahayana. Towards beings who are vessels of the Dharma (Dharma-patra) and those who are not (Adharma-patra), the mind always practices equanimity; Not being tainted by worldly laws, this is called the Mahayana. Therefore, regarding the three vehicles—Sravakayana, Pratyekabuddhayana, and Bodhisattvayana—the wise should teach according to the Dharma; Protect my Sravaka disciples, so that they may quickly attain the Supreme Perfect Enlightenment (Anuttara-samyak-sambodhi).

The Fifth Scroll of the Mahavaipulya Dasacakra Sutra Taisho Tripitaka Vol. 13, No. 0410, Mahavaipulya Dasacakra Sutra

The Sixth Scroll of the Mahavaipulya Dasacakra Sutra

The name of the translator is now attached to the Northern Liang Record

Chapter Eight: The Characteristics of the Kshatriya's Reliance Wheels

'Furthermore, good man! There are ten kinds of reliance wheels of practice, which are the same for all Sravakas, Pratyekabuddhas, and even Tathagatas. If someone achieves these reliance wheels, a true good Kshatriya, or even a true good woman, can quickly achieve the vessel of the Sravaka Dharma, the seed of the Pratyekabuddha, and can also achieve the vessel of the Tathagata Dharma.'

'What are the ten? Son of a noble family! They are: a true good Kshatriya, or even a true good woman, who practices the Dharma with pure actions of body, speech, and mind, has a sense of shame and remorse, detests their own body, fears the five aggregates (Panca-skandha), does not see the other shore of the great river of birth and death, delights in tranquility and avoids disturbances, has no contentious mind and does not criticize others' faults, guards the senses and constantly contemplates samadhi, skillfully observes cause and effect and can achieve samadhi, always delights in gathering the mind and understands arising and ceasing. Thus, they can achieve the ten reliance wheels; this is called a true good Kshatriya, or even a true good woman, who can quickly achieve the Sravaka vehicle, the seed of the Pratyekabuddha, and also attain the non-retrogression (Avaivartika) of the Mahayana. Such a son of a noble family! Can achieve the Sravaka and Pratyekabuddha vehicles, relying on these wheels to cross the ocean of existence and enter the city of Nirvana. What is called the reliance of dignified conduct wheel? What is called reliance? What I call reliance is because of relying on the five aggregates of clinging (Panca-upadanaskandha), it is called reliance, and regarding the five aggregates of clinging, one makes the thought of self, and determines reliance.'

'What is called dignified conduct? There is the dignified conduct of the aggregates, and there is the dignified conduct of the realms, this is called dignified conduct. What is called a wheel? The teachings held by the divine power of all Buddhas are all called wheels.'

及與劍輪。如是聲聞、辟支佛人，依止此輪求涅槃道，染著依止，不任大乘清凈法器。

「云何依止？依止陰、界心生驚怖，依止厭離、依止於身而求解脫，度脫己苦以己受陰。為求一切眾生解脫，以著己受故，而不堪受大乘法也！但自為己不為眾生，無大悲心，以是故不住大乘。久住生死便舍他苦，為欲斷己煩惱故，不能捨于手、足、頭、目，是故不任大乘法器，亦不求于大乘道輪，而亦不求梵音輪也，是故不任大乘之器，獨一無伴入涅槃城。以是義故，若有眾生，不聞聲聞、辟支佛乘，諸行不具善根不熟微少精進；若此人前有所說法，二俱得罪，亦是擾亂一切諸佛。以是義故，若有眾生，于聲聞、辟支佛乘，而不成熟諸善根者，若聽微妙大乘經者，彼人愚癡自謂為智，墮于斷見，如是人等說無因果、無善惡業，亦於我法而作壞亂，非法言法，非沙門自稱沙門，非比丘言是比丘，遮斷一切聲聞、辟支佛乘而不流佈。

「若於聲聞、辟支佛法，出家受具足戒，為集一切諸善根故，故任法器及不任者，學無學人，善巧言辭機辯無礙已證諸果，乃至真善凡夫具足持戒，於是等邊而作罵詈，奪其衣缽執縛系閉。如是斷常是人中羅剎，得人身難，寧墮地獄得無量罪，不受人身起于斷見；是故生常愚癡口不能語，乃

【現代漢語翻譯】現代漢語譯本：以及與劍輪（比喻銳利的智慧）。像這樣的聲聞（聽聞佛陀教誨而修行的人）、辟支佛（不需佛陀教導，自己覺悟的人），他們依賴這些（小乘）法門尋求涅槃之道，但因執著于這種依賴，不能成為大乘清凈的法器。什麼是依賴呢？他們依賴於五陰（色、受、想、行、識）和六界（地、水、火、風、空、識）而心生恐懼，依賴於厭離，依賴於身體而求解脫，只為度脫自己的痛苦，只執著于自己的感受。爲了尋求一切眾生的解脫，卻因為執著于自己的感受，所以不能接受大乘佛法！他們只為自己，不為眾生，沒有大慈悲心，因此不能安住于大乘。他們長久地停留在生死輪迴中，便捨棄了他人的痛苦，爲了斷除自己的煩惱，不能捨棄自己的手、足、頭、目，所以不能成為大乘的法器，也不尋求大乘的道輪，也不尋求梵音輪（佛陀的教誨），因此不能成為大乘的器皿，獨自一人進入涅槃之城。因此，如果有眾生，沒有聽聞過聲聞、辟支佛乘，他們的修行不圓滿，善根不成熟，精進微弱；如果在這人面前宣說佛法，兩者都會獲罪，也是擾亂一切諸佛。因此，如果有眾生，對於聲聞、辟支佛乘，善根尚未成熟，如果聽聞微妙的大乘經典，那人愚癡，自以為有智慧，會墮入斷見（認為人死後一切皆無），這樣的人會說沒有因果、沒有善惡業，也會破壞我的佛法，把非法說成是法，不是沙門（出家修行者）卻自稱是沙門，不是比丘（受過具足戒的出家男子）卻說是比丘，遮斷一切聲聞、辟支佛乘，使之不能流傳。如果有人在聲聞、辟支佛法中出家受具足戒，爲了積聚一切善根，無論是堪任法器還是不任法器的人，無論是學人（正在學習的人）還是無學人（已經完成學習的人），無論是善於言辭、機辯無礙、已經證得果位的人，甚至是持戒清凈的凡夫，如果對這些人進行辱罵，奪取他們的衣缽，捆綁囚禁他們。這樣斷滅善根的人是人中的羅剎（惡鬼），得到人身很難，寧願墮入地獄遭受無量罪，也不要得到人身而生起斷見；因此，他們常常愚癡，口不能言，乃至

【English Translation】 English version: and with the wheel of the sword (a metaphor for sharp wisdom). Such Śrāvakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), rely on these (Hīnayāna) teachings to seek the path of Nirvāṇa, but because they are attached to this reliance, they cannot become pure vessels of the Mahāyāna. What is reliance? They rely on the five skandhas (form, feeling, perception, mental formations, consciousness) and the six dhātus (earth, water, fire, wind, space, consciousness) and become fearful, rely on detachment, rely on the body to seek liberation, only to liberate themselves from suffering, only attached to their own feelings. In order to seek the liberation of all sentient beings, but because they are attached to their own feelings, they cannot accept the Mahāyāna Dharma! They are only for themselves, not for sentient beings, without great compassion, therefore they cannot abide in the Mahāyāna. They remain in the cycle of birth and death for a long time, then abandon the suffering of others, in order to cut off their own afflictions, they cannot give up their own hands, feet, head, and eyes, so they cannot become vessels of the Mahāyāna, nor do they seek the wheel of the Mahāyāna path, nor do they seek the Brahma-sound wheel (the Buddha's teachings), therefore they cannot become vessels of the Mahāyāna, and enter the city of Nirvāṇa alone. Therefore, if there are sentient beings who have not heard of the Śrāvakayāna or Pratyekabuddhayāna, their practice is not complete, their roots of goodness are not mature, and their diligence is weak; if the Dharma is preached in front of this person, both will be guilty, and it is also disturbing all the Buddhas. Therefore, if there are sentient beings who, regarding the Śrāvakayāna and Pratyekabuddhayāna, have not yet matured their roots of goodness, if they hear the subtle Mahāyāna scriptures, that person is foolish, thinking himself wise, and will fall into nihilistic views (thinking that after death, everything is gone), such people will say that there is no cause and effect, no good or bad karma, and will also destroy my Dharma, saying that what is not Dharma is Dharma, not a Śrāmaṇa (a monastic practitioner) but claiming to be a Śrāmaṇa, not a Bhikṣu (a fully ordained male monastic) but saying he is a Bhikṣu, blocking all Śrāvakayāna and Pratyekabuddhayāna, preventing them from spreading. If someone in the Śrāvakayāna or Pratyekabuddhayāna becomes a monastic and receives full ordination, in order to accumulate all good roots, whether they are capable vessels or not, whether they are learners (those who are learning) or non-learners (those who have completed their learning), whether they are skilled in speech, have unimpeded eloquence, and have already attained the fruits, or even ordinary people who uphold the precepts purely, if they are insulted, their robes and bowls are taken away, and they are bound and imprisoned. Such people who cut off good roots are Rākṣasas (evil spirits) among humans, it is difficult to obtain a human body, it is better to fall into hell and suffer immeasurable sins, than to obtain a human body and give rise to nihilistic views; therefore, they are often foolish, unable to speak, and even

至命終趣阿鼻地獄，人身難得。于阿僧祇劫設得人身，于諸佛界生五濁世，身常瘖啞、口不能語、耳無所聞，如是等病逼切其身志意錯亂；無有飲食資產財業，遠離善知識成就諸惡，亦為惡見之所覆障；造眾逆罪而說斷見，惱亂我等聲聞弟子，持戒清凈修功德者，為惡所染。若人下根下精進，不求聲聞、辟支佛乘，于大乘道而生斷見，欲求人身尚難可得，況求聲聞、辟支佛乘。於此二乘尚不能行，況復能了甚深大乘。

「譬如壞瓶多諸穿穴，若盛油水則皆漏盡而俱失壞。何以故？是器過故。若有眾生根不熟者，亦復如是同彼瓶相。善男子！如盲人前示種種寶，如是無智慧者，憍慢放逸乃至斷見，廣示大乘亦復如是不能了知。

「譬如有人其身臭穢，雖以旃檀沉水香等種種涂身，猶不能香。如是不勤求聲聞、辟支佛乘，不斷惡業乃至邪見，若以摩訶衍大乘香涂，猶故不香。譬如薄田，雖殖好種終不能成；如是不能勤求聲聞、辟支佛乘，于彼五欲不生厭離，如是之人若以摩訶衍道而為說之，則不能成。譬如毒瓶著少石蜜，不任食用；若不能修聲聞、辟支佛乘乃至大乘，言無因果者，若欲為說大乘經典，不能令彼如聞修學，則不信受，猶如毒瓶置少石蜜。如是不任聲聞、辟支佛器，而置大乘味者，當知是等二俱

【現代漢語翻譯】現代漢語譯本：直至命終墮入阿鼻地獄（梵語 Avīci，意為無間地獄），人身是難以得到的。即使在無數劫后得到人身，又生於諸佛世界中的五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁），身體常常瘖啞、口不能說話、耳朵聽不見，像這樣被各種疾病纏身，意志錯亂；沒有飲食、資產、財富和事業，遠離善知識，成就各種惡行，也被邪惡的見解所矇蔽；造作各種逆罪，並且宣揚斷滅見，惱亂我們這些聲聞弟子（指聽聞佛陀教誨而修行的弟子），那些持戒清凈、修習功德的人，也被惡行所污染。如果有人根基低下、不精進，不求聲聞乘（指通過聽聞佛法而證悟的修行方式）、辟支佛乘（指不需聽聞佛法，通過自身修行而證悟的修行方式），對於大乘佛法（指以普度眾生為目標的修行方式）產生斷滅見，想要得到人身尚且難以得到，更何況是求得聲聞乘、辟支佛乘的果位。對於這二乘的修行尚且不能實踐，更何況能夠理解甚深的大乘佛法呢？『譬如一個破損的瓶子，有很多孔洞，如果用來盛油或水，都會漏光而全部損失。為什麼呢？因為這個器皿本身就有缺陷。如果眾生的根基不成熟，也像這個破瓶一樣。善男子！就像在盲人面前展示各種珍寶，對於沒有智慧的人，驕慢放逸甚至持有斷滅見的人，即使廣泛地展示大乘佛法，他們也不能理解。』『譬如一個人的身體散發著臭味，即使使用旃檀（梵語 candana，一種香木）、沉水香等各種香料塗抹身體，仍然不能變得香氣撲鼻。同樣，如果不勤求聲聞乘、辟支佛乘，不斷除惡業乃至邪見，即使使用大乘佛法的香氣塗抹，仍然不會變得清凈。譬如貧瘠的土地，即使種植好的種子，最終也不能生長成熟；同樣，如果不能勤求聲聞乘、辟支佛乘，對於五欲（指色、聲、香、味、觸五種慾望）不生厭離，這樣的人如果為他宣說大乘佛法，也不能成就。譬如一個有毒的瓶子，即使放入少量的石蜜（指冰糖），也不能食用；如果不能修習聲聞乘、辟支佛乘乃至大乘佛法，並且宣揚沒有因果報應的人，如果想為他們宣說大乘經典，也不能讓他們如法聽聞、修習，他們也不會相信接受，就像有毒的瓶子放入少量的石蜜一樣。像這樣不適合作為聲聞乘、辟支佛乘的器皿，卻放入大乘佛法的味道，應當知道這兩種都不能成就。』

【English Translation】 English version: Until the end of life, one falls into Avīci hell (Sanskrit for 'hell of incessant torment'), a human body is difficult to obtain. Even if one obtains a human body after countless kalpas (eons), and is born in the five turbidities (referring to the kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity) of the Buddha realms, the body is often mute, the mouth cannot speak, the ears cannot hear, and such illnesses afflict the body, causing confusion of the mind; without food, assets, wealth, or career, far from good teachers, accomplishing all kinds of evil deeds, and also obscured by evil views; committing various heinous crimes and proclaiming annihilationism, disturbing us, the Śrāvaka disciples (those who practice by hearing the Buddha's teachings), those who uphold precepts purely and cultivate merits, are also tainted by evil deeds. If a person has inferior roots and lacks diligence, not seeking the Śrāvakayāna (the path of practice through hearing the Dharma) or Pratyekabuddhayāna (the path of practice through self-realization), and develops annihilationism towards the Mahāyāna (the path of practice aimed at universal salvation), it is already difficult to obtain a human body, let alone attain the fruits of Śrāvakayāna or Pratyekabuddhayāna. If one cannot even practice these two vehicles, how can one understand the profound Mahāyāna? 'It is like a broken bottle with many holes; if you try to fill it with oil or water, it will all leak out and be lost. Why? Because the vessel itself is flawed. If the roots of sentient beings are not mature, they are also like that broken bottle. Good man! It is like showing various treasures to a blind person; for those without wisdom, who are arrogant, indulgent, and even hold annihilationism, even if the Mahāyāna is widely shown, they cannot understand it.' 'It is like a person whose body emits a foul odor; even if they apply various fragrances such as sandalwood (Sanskrit: candana) and agarwood, they still cannot become fragrant. Similarly, if one does not diligently seek the Śrāvakayāna and Pratyekabuddhayāna, and does not eliminate evil deeds and wrong views, even if they are smeared with the fragrance of the Mahāyāna, they will still not become pure. It is like barren land; even if good seeds are planted, they will ultimately not grow to maturity; similarly, if one cannot diligently seek the Śrāvakayāna and Pratyekabuddhayāna, and does not develop aversion to the five desires (form, sound, smell, taste, and touch), if the Mahāyāna path is explained to such a person, it will not be accomplished. It is like a poisonous bottle; even if a small amount of rock candy is placed in it, it is not fit for consumption; if one cannot practice the Śrāvakayāna, Pratyekabuddhayāna, or even the Mahāyāna, and proclaims that there is no cause and effect, if one tries to explain the Mahāyāna scriptures to them, they cannot listen, practice, or believe, just like a poisonous bottle with a small amount of rock candy. Thus, those who are not suitable vessels for the Śrāvakayāna and Pratyekabuddhayāna, but are given the flavor of the Mahāyāna, should know that both will not be accomplished.'

無用。亦如狂人前，若彈箜篌、箏、笛、鼓、貝，作眾伎樂不能解了；如是不能勤求聲聞、辟支佛乘，有重貪慾、瞋恚、愚癡，乃至於聲聞乘根不熟者，若為說摩訶衍道亦不能了。

「譬如有人不持鎧杖而入戰陣，既入之後必當得於無量苦惱；如是不能勤求聲聞、辟支佛乘根不熟者，若為顯示摩訶衍乘亦復如是，必當得彼無量苦惱。

「是故，善男子！有智之人先觀眾生然後說法，以慈、悲、喜、舍心，及利益心，不懈怠心；以忍辱心，不憍慢，放逸心，無嫉妒心，無吝惜心，以修定心，為人說法，亦不令他墮墜惡趣不如意處。是故如來能知他心救濟眾生，隨其信輪而為說法，以大莊嚴而自莊嚴。

「若為菩薩摩訶薩說法，恒以大悲因緣，為斷眾生一切結使，而為說法度諸有海。為於三乘中隨使成就一乘故而為說法，終不欲令墮于生死而為說法。分別諸陰而為說法，分別諸入而為說法，分別諸界而為說法，分別欲界道而為說法，分別色界、無色界道而為說法。不為今世有，不為後世有，不為行有，不為心想有，不為心行有，不為意思有，不為無明有，乃至不為生、老、病、死有，不為行、無行眾生而為說法，乃至行非行寂滅而為說法，一切想無生而為說法。

「云何名行？行者名為死此生彼

【現代漢語翻譯】現代漢語譯本：這就像在瘋子面前彈奏箜篌、箏、笛、鼓、貝等各種樂器，他們也無法理解一樣；同樣，那些貪慾、嗔恚、愚癡深重，乃至聲聞乘（Shravakayana，小乘佛教，以追求個人解脫為目標）根基不成熟的人，如果為他們講說大乘佛法（Mahayana，以普度眾生為目標），他們也無法理解。譬如有人不穿鎧甲、不拿武器就進入戰場，進入之後必定會遭受無量的痛苦；同樣，那些沒有勤奮修習聲聞乘、辟支佛乘（Pratyekabuddhayana，緣覺乘，不依賴他人教導而獨自悟道的修行方式）且根基不成熟的人，如果為他們開示大乘佛法，也必定會遭受無量的痛苦。因此，善男子！有智慧的人應該先觀察眾生的根器，然後才為他們說法。要以慈悲喜捨四無量心，以及利益眾生的心，不懈怠的心；以忍辱心，不驕慢、放逸的心，沒有嫉妒心，沒有吝嗇心，以修定的心，為他人說法，也不讓他們墮入惡道或不如意之處。所以如來能夠了解眾生的心，救濟眾生，根據他們的信根而為他們說法，以大莊嚴來莊嚴自己。如果為菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）說法，要恒常以大悲心為因緣，爲了斷除眾生的一切煩惱結使，而為他們說法，度脫他們脫離生死苦海。爲了使三乘（聲聞乘、緣覺乘、菩薩乘）中的眾生最終成就一乘（佛乘），而為他們說法，最終不希望他們墮入生死輪迴而為他們說法。要分別解說五蘊（色、受、想、行、識）而為他們說法，分別解說十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵）而為他們說法，分別解說十八界（六根、六塵、六識）而為他們說法，分別解說欲界（Kamadhatu，眾生有慾望的生存領域）的修行之道而為他們說法，分別解說色界（Rupadhatu，眾生有物質但無慾望的生存領域）、無色界（Arupadhatu，眾生既無物質也無慾望的生存領域）的修行之道而為他們說法。不是爲了今世的存在而說法，不是爲了後世的存在而說法，不是爲了行為的存在而說法，不是爲了心念的存在而說法，不是爲了心行的存在而說法，不是爲了意識的存在而說法，不是爲了無明的存在而說法，乃至不是爲了生、老、病、死的存在而說法，不是爲了有行為或無行為的眾生而說法，乃至爲了行為與非行為的寂滅而說法，爲了所有念想的無生而說法。什麼是『行』呢？『行』指的是從這裡死亡，到那裡出生。

【English Translation】 English version: It's like playing the konghou (a type of harp), zheng (a zither-like instrument), flute, drum, and conch shell in front of a madman, who cannot understand any of it; similarly, those who are heavily burdened by greed, hatred, and ignorance, and whose roots in the Shravakayana (the Vehicle of Hearers, focused on individual liberation) are not mature, will not understand if the Mahayana (the Great Vehicle, focused on universal liberation) path is explained to them. It's like someone entering a battlefield without armor or weapons, who will surely suffer immeasurable pain; similarly, those who have not diligently cultivated the Shravakayana or Pratyekabuddhayana (the Vehicle of Solitary Buddhas, who attain enlightenment independently) and whose roots are not mature, will also suffer immeasurable pain if the Mahayana path is shown to them. Therefore, good man! A wise person should first observe the capacities of beings before teaching them the Dharma. They should teach with the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, as well as with a mind of benefiting others, a mind of diligence, a mind of patience, without arrogance or negligence, without jealousy, without stinginess, and with a mind of meditative concentration. They should teach in a way that does not cause others to fall into evil realms or undesirable states. Therefore, the Tathagata (Buddha) can understand the minds of beings, help them, and teach them according to their faith, adorning themselves with great adornments. If teaching the Bodhisattva-Mahasattvas (Great Bodhisattvas), one should always use great compassion as the cause, teaching to sever all the fetters of beings, and to ferry them across the sea of suffering. One should teach to enable beings in the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) to ultimately achieve the one vehicle (Buddhayana), and never teach in a way that would cause them to fall into the cycle of birth and death. One should teach by explaining the five aggregates (form, feeling, perception, mental formations, and consciousness), by explaining the twelve entrances (the six sense organs and their corresponding six sense objects), by explaining the eighteen realms (the six sense organs, six sense objects, and six consciousnesses), by explaining the path of the desire realm (Kamadhatu, the realm of beings with desires), and by explaining the path of the form realm (Rupadhatu, the realm of beings with form but without desires) and the formless realm (Arupadhatu, the realm of beings without form or desires). One does not teach for the sake of existence in this life, nor for the sake of existence in the next life, nor for the sake of the existence of actions, nor for the sake of the existence of thoughts, nor for the sake of the existence of mental activities, nor for the sake of the existence of consciousness, nor for the sake of the existence of ignorance, nor even for the sake of the existence of birth, old age, sickness, and death. One does not teach for the sake of beings with or without actions, but rather for the sake of the cessation of action and non-action, and for the sake of the non-arising of all thoughts. What is meant by 『action』 (karma)? 『Action』 refers to dying here and being born there.

，若能覆此生死名滅行非行。

「云何名輪？如如意寶能持一切，遍滿虛空度諸國土。觀察世間諸行起滅猶如幻化，不與聲聞、辟支佛共；是故名斷一切行輪。

「如是，善男子！如來以如是相，為諸眾生種種說法，亦如虛空無有分別，與無量三昧自在遊戲而為說法。

「如是菩薩以大莊嚴而自莊嚴，為諸眾生，說色非空，離色非空；乃至識非空，離識亦非空。眼非空，離眼亦非空；乃至意非空，離意亦非空。眼識非空，離眼識亦非空；意識非空，離意識亦非空。空處非空，離空處亦非空；識處非空，離識處亦非空；無所有處非空，離無所有處亦非空；非想非非想處非空，離非想非非想處亦非空。四念處非空，離四念處亦非空；道亦非空，離道亦非空。十二因緣，三不護法，十力，四無所畏，十八不共法，大慈、大悲、大喜、大舍，乃至涅槃非空，離涅槃亦非空。善男子！是名如來中道實義決定性相，為他眾生分別演說諸行無生，住持正法，遍滿虛空，乃至無量禪定一切法相。皆如日光照明開示令入三乘，為得涅槃令得解脫。

「菩薩摩訶薩如是說法，為最第一利益眾生。諦聽甚深法已，隨意所欲，於三乘中，隨所修習種種善根則善住一乘，亦不增益諸不善法，其行堅固不退涅槃。

【現代漢語翻譯】現代漢語譯本：如果能夠覆蓋這種生死的名稱，那麼行為和非行為的界限就會消失。

『什麼叫做輪？』就像如意寶珠一樣，能夠持有萬物，遍佈虛空，度化各個國土。觀察世間萬物的生起和滅亡，就像幻化一樣，不與聲聞（Sravaka，指聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，指獨自悟道的人）相同；因此稱為斷絕一切行為的輪。

『像這樣，善男子！如來以這樣的相貌，為眾生宣說各種法，也像虛空一樣沒有分別，以無量的三昧自在遊戲而說法。』

『像這樣，菩薩以大莊嚴來莊嚴自己，為眾生宣說色不是空，離開色也不是空；乃至識不是空，離開識也不是空。眼不是空，離開眼也不是空；乃至意不是空，離開意也不是空。眼識不是空，離開眼識也不是空；意識不是空，離開意識也不是空。空處不是空，離開空處也不是空；識處不是空，離開識處也不是空；無所有處不是空，離開無所有處也不是空；非想非非想處不是空，離開非想非非想處也不是空。四念處不是空，離開四念處也不是空；道也不是空，離開道也不是空。十二因緣，三不護法，十力，四無所畏，十八不共法，大慈、大悲、大喜、大舍，乃至涅槃不是空，離開涅槃也不是空。善男子！這叫做如來中道實義的決定性相，為其他眾生分別演說諸行無生，住持正法，遍滿虛空，乃至無量禪定一切法相。都像日光一樣照明開示，使他們進入三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘），爲了得到涅槃而得到解脫。』

『菩薩摩訶薩（Bodhisattva-mahasattva，指大菩薩）這樣說法，是爲了最大利益眾生。仔細聽聞甚深佛法后，隨自己的意願，在三乘中，隨著所修習的各種善根，就能安住於一乘（Ekayana，指唯一的成佛之道），也不會增加各種不善之法，他們的修行堅固，不會退轉于涅槃。』

【English Translation】 English version: If one can cover this name of birth and death, then the boundary between action and non-action disappears.

'What is called a wheel?' It is like a wish-fulfilling jewel, capable of holding all things, pervading the void, and delivering all lands. Observing the arising and ceasing of all things in the world, like illusions, it is not shared with Sravakas (those who practice by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own); therefore, it is called the wheel that cuts off all actions.

'Thus, good man! The Tathagata, with such an appearance, speaks various dharmas to sentient beings, also like the void without discrimination, and teaches the Dharma while freely playing with immeasurable samadhis.'

'Thus, a Bodhisattva adorns himself with great adornments, and for the sake of sentient beings, proclaims that form is not empty, and that which is apart from form is not empty; and so on, until consciousness is not empty, and that which is apart from consciousness is not empty. The eye is not empty, and that which is apart from the eye is not empty; and so on, until the mind is not empty, and that which is apart from the mind is not empty. Eye-consciousness is not empty, and that which is apart from eye-consciousness is not empty; mind-consciousness is not empty, and that which is apart from mind-consciousness is not empty. The sphere of emptiness is not empty, and that which is apart from the sphere of emptiness is not empty; the sphere of consciousness is not empty, and that which is apart from the sphere of consciousness is not empty; the sphere of nothingness is not empty, and that which is apart from the sphere of nothingness is not empty; the sphere of neither perception nor non-perception is not empty, and that which is apart from the sphere of neither perception nor non-perception is not empty. The four foundations of mindfulness are not empty, and that which is apart from the four foundations of mindfulness is not empty; the path is not empty, and that which is apart from the path is not empty. The twelve links of dependent origination, the three unwholesome dharmas, the ten powers, the four fearlessnesses, the eighteen unique qualities, great loving-kindness, great compassion, great joy, great equanimity, and even Nirvana is not empty, and that which is apart from Nirvana is not empty. Good man! This is called the definitive characteristic of the Tathagata's Middle Way, explaining to other sentient beings the non-arising of all actions, upholding the true Dharma, pervading the void, and even all the aspects of immeasurable samadhis. All are like the sunlight illuminating and revealing, leading them into the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), to attain liberation for the sake of attaining Nirvana.'

'A Bodhisattva-mahasattva (great Bodhisattva) speaks in this way for the greatest benefit of sentient beings. After carefully listening to the profound Dharma, according to their own wishes, among the three vehicles, following the various roots of goodness they have cultivated, they can dwell well in the One Vehicle (Ekayana, the single path to Buddhahood), and will not increase any unwholesome dharmas. Their practice is firm and they will not regress from Nirvana.'

「菩薩摩訶薩為斷無量生死劫苦而為說法；亦為聲聞、辟支佛乘眾生令度四流。

「菩薩摩訶薩為斷一切眾生四流而為說法；聲聞、辟支佛乘但為自己斷四流故而為說法。

「菩薩摩訶薩為斷眾生煩惱病故而為說法；聲聞、緣覺為斷己煩惱故而為說法。

「菩薩為斷眾生煩惱業習使無餘故而為說法；聲聞、緣覺雖斷煩惱習有餘故而為說法。

「菩薩摩訶薩為令眾生得大悲果報故而為說法；聲聞、緣覺離於大悲而為說法。

「菩薩摩訶薩但為悲愍諸眾生故而為說法；聲聞、緣覺雖復說法，實無悲愍利益之心。

「菩薩摩訶薩為滅眾生諸毒苦故而為說法；聲聞、緣覺但滅己苦故而為說法。

「菩薩摩訶薩為滿一切法味故而為說法；聲聞、緣覺自滿己法故而為說法。

「菩薩摩訶薩為一切眾生得法光照成大明故而為說法；聲聞、緣覺但為自得法之照明，不為眾生演說法相。

「善男子！是名略說滅除一切大無明闇得大明故，而欲成就一切種智悉覺悟故，乃為他人分別說法。聲聞、緣覺為欲滅己無明闇障，內自照明得正覺悟。

「善男子！聲聞、緣覺不為眾生而生厭惡，不為愍救度脫他人，不為於他令得名譽稱揚讚歎，不喜他人而生諂曲，但自護己不護于彼，

【現代漢語翻譯】現代漢語譯本菩薩摩訶薩（菩薩中的大菩薩）爲了斷除無量生死輪迴的痛苦而說法；也爲了讓聲聞乘（聽聞佛法而修行的人）、辟支佛乘（不需佛陀教導，自己覺悟的人）的眾生能夠度脫四種煩惱的河流（欲流、有流、見流、無明流）而說法。菩薩摩訶薩爲了斷除一切眾生的四種煩惱之流而說法；聲聞乘、辟支佛乘只是爲了自己斷除四種煩惱之流而說法。菩薩摩訶薩爲了斷除眾生的煩惱病而說法；聲聞、緣覺（又稱辟支佛）爲了斷除自己的煩惱而說法。菩薩爲了斷除眾生的煩惱習氣，使之完全不殘留而說法；聲聞、緣覺雖然斷除了煩惱，但習氣還有殘留，所以才說法。菩薩摩訶薩爲了讓眾生得到大悲的果報而說法；聲聞、緣覺遠離大悲而說法。菩薩摩訶薩只是爲了悲憫一切眾生而說法；聲聞、緣覺即使說法，實際上並沒有悲憫和利益眾生的心。菩薩摩訶薩爲了滅除眾生各種毒害的痛苦而說法；聲聞、緣覺只是爲了滅除自己的痛苦而說法。菩薩摩訶薩爲了圓滿一切佛法的滋味而說法；聲聞、緣覺只是爲了滿足自己所修的佛法而說法。菩薩摩訶薩爲了讓一切眾生得到佛法的光明照耀，成就大光明而說法；聲聞、緣覺只是爲了自己得到佛法的照明，不為眾生演說佛法的真諦。善男子！這叫做簡略地說，爲了滅除一切大無明的黑暗，得到大光明，並且想要成就一切種智（佛陀的智慧），完全覺悟，才為他人分別解說佛法。聲聞、緣覺是爲了滅除自己的無明黑暗障礙，內心自我照明而得到正覺悟。善男子！聲聞、緣覺不是爲了眾生而生起厭惡，不是爲了憐憫救度他人，不是爲了讓別人得到名譽稱揚讚歎，不喜歡他人而生起諂媚，只是自己保護自己，不保護他人。

【English Translation】 English version The Bodhisattva Mahasattva (a great Bodhisattva) expounds the Dharma in order to sever the suffering of limitless cycles of birth and death; and also to enable beings of the Sravaka Vehicle (those who practice by hearing the Dharma) and Pratyekabuddha Vehicle (those who awaken on their own without a Buddha's teaching) to cross over the four streams (the streams of desire, existence, views, and ignorance). The Bodhisattva Mahasattva expounds the Dharma in order to sever the four streams of all beings; the Sravaka and Pratyekabuddha Vehicles only expound the Dharma in order to sever their own four streams. The Bodhisattva Mahasattva expounds the Dharma in order to sever the sickness of afflictions of beings; the Sravakas and Pratyekabuddhas expound the Dharma in order to sever their own afflictions. The Bodhisattva expounds the Dharma in order to sever the habitual tendencies of beings' afflictions, so that nothing remains; the Sravakas and Pratyekabuddhas, although they sever their afflictions, still have residual habitual tendencies, and thus expound the Dharma. The Bodhisattva Mahasattva expounds the Dharma in order to enable beings to attain the fruit of great compassion; the Sravakas and Pratyekabuddhas expound the Dharma while being apart from great compassion. The Bodhisattva Mahasattva only expounds the Dharma out of compassion for all beings; the Sravakas and Pratyekabuddhas, even when they expound the Dharma, do not truly have a heart of compassion and benefit for beings. The Bodhisattva Mahasattva expounds the Dharma in order to extinguish the suffering of all poisons for beings; the Sravakas and Pratyekabuddhas only expound the Dharma in order to extinguish their own suffering. The Bodhisattva Mahasattva expounds the Dharma in order to fulfill the flavor of all Dharmas; the Sravakas and Pratyekabuddhas only expound the Dharma to satisfy their own Dharma. The Bodhisattva Mahasattva expounds the Dharma in order to enable all beings to obtain the light of the Dharma and achieve great illumination; the Sravakas and Pratyekabuddhas only seek to obtain the illumination of the Dharma for themselves, and do not expound the true nature of the Dharma for beings. Good man! This is called briefly speaking, in order to extinguish the darkness of all great ignorance, to obtain great illumination, and desiring to achieve all-knowing wisdom (Buddha's wisdom), to fully awaken, they then explain the Dharma for others. The Sravakas and Pratyekabuddhas seek to extinguish their own darkness of ignorance, to illuminate themselves internally, and to attain right awakening. Good man! The Sravakas and Pratyekabuddhas do not generate aversion for beings, do not seek to compassionately save and liberate others, do not seek to have others gain fame, praise, and admiration, do not flatter others, but only protect themselves and do not protect others.

不為安樂一切眾生。聲聞、緣覺若見他人有微少過，必起身、口、意業等罪。

「善男子！菩薩摩訶薩住大乘者，皆悉救護慈愍於他，乃至不見眾生身、口、意業過。

「善男子！若有眾生，起于粗弊愚癡惡口，自謂為智乃至不離邪見，為求他利而生嫉妒，貪著名稱自舉輕他，不能守護身、口、意等，心常念惡無有愍傷，而喜惱亂選擇福田。若有依我而出家者，不見其過輕毀罵詈心常散亂，不自省己念譏彼闕，于大乘人雖生愿樂無寂靜心，起重噁心永離他人，恒作是語而自稱說，是大乘人亦教他讀誦，但自讚己非毀於他；以是義故，讚歎大乘自不調伏。于大乘道而欲教他修行大乘便作是說，自謂大乘。譬諸惡行律師，而教人言。如是諂曲難得人身，亦失聲聞、辟支佛乘，常趣惡道，不欲親近諸有智者，而唱是言作師子吼：『我是大乘。』善男子！譬如有驢著師子皮，自以為師子，有人遠見亦謂師子。驢未鳴時無能分別，既出聲已遠近皆知非實師子，諸人見者皆悉唾言：『此弊惡驢，非師子也。』我今所說亦如是等，若造十惡燒滅人種，非諸聲聞、辟支佛器，敗壞種子，如是愚癡誑惑他言：『我是大乘。』善男子！譬如有人而無手足欲至戰陣無所堪施，破戒之人亦復如是，欲與結使煩惱戰鬥，我說是人終無

【現代漢語翻譯】現代漢語譯本不爲了一切眾生的安樂。聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，指不需他人教導，通過自身修行而覺悟的人）如果看到他人有細微的過錯，必定會生起身體、語言、意念上的罪過。『善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，指發大心願，救度一切眾生的菩薩）安住于大乘（Mahāyāna，佛教中以普度眾生為目標的教義）的，都救護慈悲憐憫他人，甚至看不到眾生的身、口、意業的過失。『善男子！如果有眾生，生起粗俗鄙陋、愚癡惡劣的言語，自認為有智慧甚至不離邪見，爲了追求自己的利益而生起嫉妒，貪戀名聲自我誇耀輕視他人，不能守護自己的身、口、意等，心中常常想著惡念沒有憐憫之心，喜歡惱亂他人，選擇福田（指值得供養的人或事物）。如果有人依我而出家，看不到他們的過錯，輕視譭謗謾罵，心常常散亂，不反省自己，只想著譏諷別人的缺點，對於大乘修行人雖然生起願望，卻沒有寂靜的心，生起嚴重的噁心永遠遠離他人，常常說這樣的話來標榜自己，說自己是大乘修行人，也教他人讀誦，只是讚美自己誹謗他人；因為這個緣故，讚歎大乘卻不能調伏自己。對於大乘之道想要教他人修行大乘，就說自己是大乘修行人。譬如那些行為惡劣的律師，卻教導別人。像這樣諂媚虛偽的人難以得到人身，也會失去聲聞、辟支佛的果位，常常墮入惡道，不願意親近有智慧的人，卻大聲宣稱：『我是大乘。』善男子！譬如有一頭驢披著獅子的皮，自己以為是獅子，有人遠遠看見也以為是獅子。驢沒有叫的時候沒有人能分辨，一旦發出聲音，遠近的人都知道它不是真正的獅子，看見的人都唾罵說：『這頭卑劣的驢，不是獅子。』我今天所說的也是這樣，如果造作十惡（指殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），燒燬人的善根，不是聲聞、辟支佛的法器，是敗壞的種子，像這樣愚癡的人欺騙別人說：『我是大乘。』善男子！譬如有人沒有手腳想要去戰場，沒有什麼用處，破戒的人也是這樣，想要與結使（指煩惱的根源）煩惱戰鬥，我說這樣的人終究不能戰勝。』

【English Translation】 English version Not for the sake of the happiness of all sentient beings. Śrāvakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own practice without needing a teacher) will inevitably generate offenses of body, speech, and mind if they see even the slightest fault in others. 『Good man! Bodhisattva-mahāsattvas (bodhisattvas who have made great vows to save all sentient beings) who abide in the Mahāyāna (the Buddhist teachings that aim to liberate all beings) all protect and compassionately care for others, and do not even see the faults in the body, speech, and mind actions of sentient beings.』『Good man! If there are sentient beings who give rise to coarse, base, foolish, and evil speech, who consider themselves wise and do not even abandon wrong views, who become jealous in pursuit of their own gain, who are attached to fame and self-praise while belittling others, who cannot guard their body, speech, and mind, whose minds are constantly filled with evil thoughts and lack compassion, who delight in troubling others, and who are selective in choosing fields of merit (those worthy of offerings). If there are those who leave home under my guidance, who do not see their own faults, who despise, slander, and revile others, whose minds are constantly scattered, who do not reflect on themselves but only think of criticizing the shortcomings of others, who, although they may have aspirations for the Mahāyāna, do not have a peaceful mind, who give rise to serious evil thoughts and always distance themselves from others, who constantly speak in this way to boast about themselves, saying that they are Mahāyāna practitioners, and who also teach others to recite, but only praise themselves and slander others; for this reason, they praise the Mahāyāna but cannot subdue themselves. Regarding the path of the Mahāyāna, they want to teach others to practice the Mahāyāna, and then say that they are Mahāyāna practitioners. They are like those lawyers who engage in evil conduct, yet teach others. Such flattering and hypocritical people will find it difficult to obtain a human body, and will also lose the fruits of Śrāvakas and Pratyekabuddhas, and will constantly fall into evil paths, unwilling to associate with wise people, yet loudly proclaim: 『I am a Mahāyāna practitioner.』 Good man! It is like a donkey wearing a lion's skin, thinking itself to be a lion, and someone seeing it from afar also thinking it is a lion. When the donkey does not bray, no one can tell the difference, but once it makes a sound, those near and far know that it is not a real lion, and those who see it all spit and say: 『This vile donkey is not a lion.』 What I am saying today is also like this. If one commits the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), burning away the roots of goodness, they are not vessels for Śrāvakas or Pratyekabuddhas, they are like spoiled seeds. Such foolish people deceive others by saying: 『I am a Mahāyāna practitioner.』 Good man! It is like someone without hands or feet wanting to go to battle, they are of no use. Those who have broken the precepts are also like this, wanting to fight against the fetters (the root of afflictions) and defilements. I say that such people will ultimately not be able to win.』

果報，毀犯禁戒作惡行者，於一切處不成法器。若自說言：『我是大乘。』能破一切眾生煩惱塵勞大陣，亦為眾生住八正道入無畏城，則無是處。

「何以故？若有眾生，威儀清凈慚愧具足，畏於後世，遠離一切不善等法，喜樂一切諸善功德，而於眾生起大悲心，亦能濟度一切苦厄，救護生死諸怖畏者，不著己樂慶于彼樂，常勤精進專念不舍，心樂寂定舍于諂偽、邪惑、欺誑，善知業、知業果報，不著五欲，世間八法所不能染，樂觀陰、界，如救頭然如救衣然，安住聲聞種。有如是相名聲聞乘，則于大乘所不堪任。辟支佛乘復有何相？若人具上二十法者，則能常觀五受陰生滅等相，明觀諸法皆因緣生，亦知滅相。如是之人不任大乘，不能成於大乘法器。」

爾時如來以是義故而說偈言：

「剎利依止十，　　婆羅門、首陀，　若修真善行，　　堪為聲聞器。　辟支佛勝乘，　　三業悉清凈；　守護于諸根，　　所說好柔軟。　分別觀諸陰，　　界、入亦復然；　樂獨空閑處，　　善慧觀因緣。　常攝於諸根，　　依止是十輪；　于諸無壞乘，　　堪任為法器。　念度于有海，　　等行於三輪；　不依于結使，　　而近解脫門。　不任大乘器，　　不具大勝輪；　不勤求大乘，　

【現代漢語翻譯】現代漢語譯本：因果報應，那些毀犯戒律、作惡的人，在任何地方都不能成為佛法的器皿。如果他們自稱：『我是修習大乘佛法的人。』能夠摧毀一切眾生的煩惱塵勞大軍，也能引導眾生安住於八正道，進入無畏的涅槃之城，這是不可能的。「為什麼呢？如果有的眾生，威儀清凈，具有慚愧之心，畏懼來世的果報，遠離一切不善的法，喜好一切善的功德，並且對眾生生起大悲心，也能救度一切苦難，救護生死中的各種恐懼，不執著于自己的快樂而為他人的快樂感到高興，常常勤奮精進，專心不懈，內心喜愛寂靜禪定，捨棄諂媚虛偽、邪見迷惑、欺騙誑語，善於瞭解業和業的果報，不執著於五欲，不被世間的八法所污染，樂觀五陰（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、十八界（六根、六塵、六識），如同救頭燃、救衣服燃一樣急迫，安住于聲聞乘的修行。具有這樣特徵的人稱為聲聞乘，他們不能承擔大乘的責任。那麼辟支佛乘（獨覺乘）又有什麼特徵呢？如果一個人具備以上二十種特質，就能經常觀察五受陰（色、受、想、行、識）的生滅等現象，明瞭地觀察到一切法都是因緣而生，也知道滅的現象。這樣的人不能承擔大乘的責任，不能成為大乘佛法的器皿。」這時，如來因為這個道理而說了偈語：『剎帝利（統治階級）依止十種善行，婆羅門（祭司階級）、首陀羅（奴隸階級），如果修習真正的善行，就能成為聲聞乘的器皿。辟支佛（獨覺）的殊勝乘，身口意三業都清凈；守護六根，所說的話語柔和。分別觀察五陰，十二處、十八界也是如此；喜歡獨自在空閑的地方，用智慧觀察因緣。常常攝持六根，依止這十種輪（十種善行），對於不壞的乘，堪能成為佛法的器皿。念想度過生死苦海，平等地修行三輪（佈施、持戒、忍辱），不依賴於煩惱的束縛，而接近解脫之門。不能承擔大乘的器皿，不具備大乘殊勝的輪，不勤奮地尋求大乘，'

【English Translation】 English version: As for karmic retribution, those who violate precepts and commit evil deeds cannot become vessels of the Dharma anywhere. If they claim, 'I am of the Mahayana,' and say they can destroy the great army of afflictions and defilements of all beings, and also lead beings to abide in the Eightfold Path and enter the fearless city of Nirvana, this is impossible. 「Why is that? If there are beings who are pure in conduct, possess shame and remorse, fear the consequences of future lives, stay away from all unwholesome dharmas, delight in all wholesome merits, and also generate great compassion for all beings, and are able to deliver all from suffering, protect them from the fears of birth and death, not attached to their own happiness but rejoice in the happiness of others, constantly diligent and focused without giving up, their minds delight in peaceful meditation, abandoning flattery, falsehood, delusion, and deceit, well understanding karma and its karmic retribution, not attached to the five desires, not defiled by the eight worldly dharmas, observing the skandhas (form, feeling, perception, mental formations, consciousness), the sense bases, as if saving their heads from fire or saving their clothes from fire, abiding in the Sravaka (Hearer) vehicle. Those with such characteristics are called Sravakas, and they are not capable of undertaking the responsibilities of the Mahayana. What are the characteristics of the Pratyekabuddha (Solitary Buddha) vehicle? If a person possesses the above twenty qualities, they can constantly observe the arising and ceasing of the five skandhas, clearly observe that all dharmas arise from conditions, and also know the nature of cessation. Such a person is not capable of undertaking the responsibilities of the Mahayana, and cannot become a vessel of the Mahayana Dharma.」 At that time, the Tathagata spoke these verses because of this meaning: 『Kshatriyas (ruling class) rely on ten good deeds, Brahmins (priestly class), and Shudras (laborer class), if they cultivate true good deeds, they can become vessels of the Sravaka vehicle. The superior vehicle of the Pratyekabuddha, their three karmas of body, speech, and mind are all pure; they guard their six senses, and their speech is gentle. They separately observe the skandhas, the sense bases, and the realms; they like to be alone in quiet places, and they wisely observe the conditions. They constantly restrain their six senses, relying on these ten wheels (ten good deeds); for the indestructible vehicle, they are capable of becoming vessels of the Dharma. They contemplate crossing the sea of existence, equally practicing the three wheels (giving, morality, patience), not relying on the bonds of afflictions, but approaching the gate of liberation. They are not capable of being vessels of the Mahayana, do not possess the superior wheel of the Mahayana, and do not diligently seek the Mahayana.'

並諸下根者。　若有愚癡人，　　心常懷懈怠；　是故非大乘，　　亦不堪大器。　獨一求解脫，　　癡諂無愍行；　常行於斷見，　　彼亦趣惡道。　棄捨于正法，　　而說于非法；　遮斷三乘道，　　舍律欲愛具。　惱壞賢聖法，　　打擲袈裟者；　毀訾而誹謗，　　亦自壞其身。　為欲修人身，　　不舌𤴽而死；　常值諸佛者，　　顯示三乘法。　欲熾然三乘，　　及與分別者；　歡喜而顯示，　　必成佛無疑。　破戒而嫉妒，　　自讚復毀他；　是智者所棄，　　得佛三界尊。　以悲心說法，　　隨心之所樂；　具分別三乘，　　必成佛無疑。　說法如虛空，　　而心無所依；　陰、界、入皆空，　　必成佛無疑。　佷戾喜破戒，　　若聞贊大乘；　詐稱為菩薩，　　驢披師子皮。　我今為眾說，　　欲得勝菩提；　護持於十善，　　莫壞於我法。　我于余經說，　　行第一菩提；　離聲聞、緣覺，　　為凈眾生說。　曾供億諸佛，　　滅噁心解脫；　我從彼所聞，　　但一無二乘。　此眾說三乘，　　有住聲聞者；　心惱多造作，　　不任道器故。　有住于緣覺，　　愚闇于勝法；　不任上乘器，　　隨所欲而說。　頭陀聞解脫，　　

【現代漢語翻譯】現代漢語譯本對於那些根基淺薄的人來說：如果有人愚癡，心中常常懈怠；這樣的人不適合修習大乘佛法，也不能成為堪當大任的人。如果有人只求自己解脫，內心充滿愚癡和諂媚，沒有慈悲的行為；常常執著于斷滅見，這樣的人也會墮入惡道。如果有人拋棄正法，反而宣說非法；阻斷三乘（聲聞乘、緣覺乘、菩薩乘）的道路，捨棄戒律，貪戀慾望；惱亂和破壞賢聖的教法，毆打僧人的袈裟；詆譭和誹謗正法，這樣的人也會自毀前程。爲了修得人身，卻不惜因口舌之爭而死；如果能常常遇到諸佛，他們會開示三乘佛法。如果有人能使三乘佛法興盛，並且能分別解釋其含義；歡喜地宣說佛法，這樣的人必定能成佛，毫無疑問。如果有人破戒又嫉妒，自我讚揚又詆譭他人；這樣的人會被智者所拋棄，而能成就佛果的人是三界至尊。如果有人以慈悲心說法，隨順眾生的喜好；能分別解釋三乘佛法，這樣的人必定能成佛，毫無疑問。如果有人說法如同虛空一般，內心沒有任何執著；明白五陰（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）皆是空性，這樣的人必定能成佛，毫無疑問。如果有人剛強暴戾，喜歡破戒，當聽到讚揚大乘佛法時；就假裝自己是菩薩，如同驢子披上獅子的皮一樣。我現在為大眾宣說，想要獲得無上菩提；就要守護十善業道，不要破壞我的教法。我在其他的經典中說過，要修行第一義諦的菩提；要遠離聲聞乘和緣覺乘，爲了凈化眾生而宣說。曾經供養過無數諸佛，滅除惡心，獲得解脫；我從他們那裡聽聞，只有一乘佛法，沒有二乘。現在這裡宣說三乘，是因為有些眾生安住于聲聞乘；他們內心煩惱，多造作，不能成為修道之器。有些眾生安住于緣覺乘，對於殊勝的佛法愚昧無知；不能成為上乘的法器，所以只能隨順他們的意願而說。如果頭陀（苦行僧）聽到解脫的教法，

【English Translation】 English version And for those of inferior roots: If there are foolish people, whose minds are always lazy; Therefore, they are not for the Mahayana (Great Vehicle), nor are they fit to be great vessels. If one seeks only personal liberation, with foolishness and flattery, and without compassionate actions; Constantly adhering to annihilationism, they will also go to evil paths. If one abandons the true Dharma and speaks of non-Dharma instead; Obstructing the paths of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), abandoning precepts, and indulging in desires; Troubling and destroying the teachings of the virtuous and sages, striking the robes of monks; Slandering and defaming, they also destroy themselves. For the sake of cultivating a human body, they die because of disputes; If one often encounters all Buddhas, they will reveal the Dharma of the Three Vehicles. If one can make the Three Vehicles flourish, and explain their meanings; Joyfully revealing the Dharma, they will surely become a Buddha, without doubt. If one breaks precepts and is jealous, praising oneself and defaming others; Such a person is rejected by the wise, while those who attain Buddhahood are the honored ones of the three realms. If one speaks the Dharma with a compassionate heart, according to the desires of beings; Able to explain the Three Vehicles, they will surely become a Buddha, without doubt. If one speaks the Dharma like the void, with no attachment in the mind; Understanding that the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve āyatanas (sense bases), and the eighteen dhātus (elements) are all empty, they will surely become a Buddha, without doubt. If one is stubborn and likes to break precepts, and when hearing praise of the Mahayana; They falsely claim to be a Bodhisattva, like a donkey wearing a lion's skin. I now speak to the assembly, those who wish to attain supreme Bodhi; Must uphold the ten good deeds, and not destroy my Dharma. In other sutras, I have said, to practice the supreme Bodhi; To be apart from the Śrāvakayāna and Pratyekabuddhayāna, and to speak for the purification of beings. Having made offerings to countless Buddhas, extinguishing evil thoughts, and attaining liberation; I have heard from them, there is only one vehicle, not two. Here, the Three Vehicles are spoken of, because some beings dwell in the Śrāvakayāna; Their minds are troubled, they create much karma, and are not fit to be vessels of the path. Some beings dwell in the Pratyekabuddhayāna, ignorant of the supreme Dharma; They are not fit to be vessels of the higher vehicle, so it is spoken according to their desires. If a dhuta (ascetic monk) hears of the teachings of liberation,

當墮于惡道；　冷陰而服乳，　　終不能差病。　如是聲聞器，　　狂心說斷見；　是故先觀察，　　然後應說法。」

爾時，世尊說是偈已，于大眾中無量百千人民，多有空亂意眾生，斷于善根、說無因果趣向惡道，若得正見，在世尊前能至心懺悔，而白佛言：「我于如來正法之中，久修聲聞殖諸善根，而不能成聲聞法器；方復更求辟支佛乘，愚惑不了更起斷見獲無量罪。我等今悉於世尊前誠心懺悔，唯愿哀愍受我等懺悔，拔除罪根不受惡報，還修善根求聲聞乘。」

佛言：「善哉，善哉！善男子！汝等若能發露誠心懺悔，於我法中說有二種得無所犯：一者、本不作惡；二者、作已能悔，是二種人俱獲清凈。」

爾時，世尊為無量百千眾生，隨順其心說四諦法，有得法忍，有得世間第一法，有得須陀洹果，有得斯陀含果，有得阿那含果，復有八萬四千比丘，不受諸法漏盡意解得阿羅漢。

爾時，眾會復有七千五那由他百千人等，墮于斷見斷諸善根應趣惡道者，還得正見；悉于佛前自歸發露誠心懺悔，作如是言：「我等本種辟支佛因緣而不能成，今聞大乘心生愛樂。我等愚闇便起斷見言無因果，以是因緣造作無量身、口、意業諸餘惡業。以是義故，于多劫中常墮惡道受無量苦。今于佛

【現代漢語翻譯】當墮入惡道；如同患了冷病卻服用乳汁，最終無法治癒。像這樣的聲聞乘（Sravaka-yana，指以聽聞佛法而修行的乘）根器，以狂亂的心說斷滅見；因此，應當先觀察，然後才應說法。」

那時，世尊說完這偈頌后，在大眾中，有無數百千人民，其中許多心意空亂的眾生，斷絕了善根，宣說沒有因果而趨向惡道。如果他們能獲得正見，在世尊面前能至誠懺悔，便對佛說：『我們在如來的正法中，長期修習聲聞乘，種植各種善根，卻不能成就聲聞乘的法器；反而又去追求辟支佛乘（Pratyekabuddha-yana，指不依師教，獨自悟道的乘），愚昧迷惑，更生起斷滅見，獲得無量罪過。我們現在都在世尊面前誠心懺悔，唯愿您慈悲憐憫，接受我們的懺悔，拔除罪根，不受惡報，重新修習善根，求證聲聞乘。』

佛說：『好啊，好啊！善男子！你們如果能發露誠心懺悔，在我的法中，說有兩種人可以不犯過錯：第一種是本來就不作惡；第二種是作了惡事后能夠悔改。這兩種人都能獲得清凈。』

那時，世尊為無數百千眾生，隨順他們的心意宣說四諦法（catvari-arya-satyani，指苦、集、滅、道四條真理），有人證得法忍（dharma-ksanti，指對佛法的忍可），有人證得世間第一法，有人證得須陀洹果（Srotaapanna，指入流果，小乘初果），有人證得斯陀含果（Sakrdagamin，指一來果，小乘二果），有人證得阿那含果（Anagamin，指不還果，小乘三果），還有八萬四千比丘，不受諸法束縛，漏盡意解，證得阿羅漢果（Arhat，指無學果，小乘最高果）。

那時，在法會中，又有七千五那由他百千人等，墮入斷滅見，斷絕了各種善根，本應趨向惡道的人，重新獲得正見；都在佛前自歸，發露誠心懺悔，這樣說道：『我們本來種下辟支佛的因緣，卻不能成就，現在聽聞大乘（Mahayana，指菩薩乘）心生愛樂。我們愚昧昏暗，便生起斷滅見，說沒有因果，因為這個緣故，造作了無量身、口、意業以及其他惡業。因為這個緣故，在多劫中常常墮入惡道，遭受無量痛苦。現在在佛

【English Translation】 Will fall into evil paths; Like taking milk when suffering from a cold, ultimately unable to cure the illness. Such is the vessel of the Sravaka-yana (the vehicle of those who hear the teachings), With a deranged mind, they speak of annihilationism; Therefore, one should first observe, and then expound the Dharma.」

At that time, after the World Honored One spoke this verse, among the great assembly, countless hundreds of thousands of people, many with confused minds, had severed their roots of goodness, proclaimed no cause and effect, and were heading towards evil paths. If they could attain right view, and sincerely repent before the World Honored One, they would say to the Buddha: 『We, in the Tathagata』s (the Buddha's) true Dharma, have long cultivated the Sravaka-yana, planting various roots of goodness, yet we could not become vessels of the Sravaka-yana; instead, we sought the Pratyekabuddha-yana (the vehicle of those who attain enlightenment on their own), foolishly confused, and further arose the view of annihilation, incurring immeasurable sins. We now sincerely repent before the World Honored One, and we beseech you to have compassion and accept our repentance, uproot the roots of sin, not receive evil retribution, and return to cultivating roots of goodness, seeking the Sravaka-yana.』

The Buddha said: 『Excellent, excellent! Good men! If you can reveal your sincere repentance, in my Dharma, it is said that there are two kinds of people who can be without fault: the first is those who originally do not commit evil; the second is those who, having committed evil, are able to repent. Both of these kinds of people can attain purity.』

At that time, the World Honored One, for countless hundreds of thousands of beings, in accordance with their minds, expounded the Four Noble Truths (catvari-arya-satyani): some attained the Dharma-ksanti (acceptance of the Dharma), some attained the highest worldly Dharma, some attained the Srotaapanna (stream-enterer) fruit, some attained the Sakrdagamin (once-returner) fruit, some attained the Anagamin (non-returner) fruit, and there were also eighty-four thousand Bhikkhus (monks) who, free from the bondage of all dharmas, with the exhaustion of outflows, attained the Arhat (worthy one) fruit.

At that time, in the assembly, there were also seven thousand five nayutas (a large number) of hundreds of thousands of people, who had fallen into the view of annihilation, severed all roots of goodness, and were destined for evil paths, who regained right view; all of them took refuge before the Buddha, revealed their sincere repentance, and said: 『We originally planted the causes for the Pratyekabuddha-yana, but could not achieve it. Now, having heard of the Mahayana (the Great Vehicle), we have developed love and joy. We, in our ignorance and darkness, arose the view of annihilation, saying there is no cause and effect. Because of this, we have created immeasurable evil deeds of body, speech, and mind, as well as other evil deeds. Because of this, for many kalpas (eons), we have constantly fallen into evil paths, suffering immeasurable pain. Now, before the Buddha』

前皆悉發露，至心懺悔不敢覆藏，為欲滿足緣覺乘故，隨彼意說得光明三昧，逮不退轉辟支佛乘。」

時彼眾中復有八十那由他百千眾生舌不能語，皆於過去誹謗無量恒沙諸佛所說正法，乃至誹謗一句一偈，以是罪業不能懺悔，佛神力故令使今日皆悉能言。

爾時，世尊知而故問：「汝等宿世作何惡業，於此會中口不能語？」

彼即答言：「我於過去毗缽尸佛法中誹謗大乘。」或有說言謗聲聞乘，或有說言謗辟支佛乘。「以是業障罪報因緣，於九十一劫墜墮生死，常處地獄及受餓鬼，舌不能語受大苦惱。始於今日得復人身，蒙佛神力始今得語。佛神力故得宿命智，能知過去一切所作惡業因緣。」

有說尸棄佛、隨葉佛、拘樓秦佛、拘那含牟尼佛、迦葉佛所，誹謗正法乃至一句一偈，以佛神力悉知過去所作惡行，一切業障皆悉明瞭。

爾時，眾會無量百千聲聞，無量百千菩薩摩訶薩，從座而起自歸向佛發露懺悔：「我等皆於過去無量諸佛法中，若任法器及不任者，諸聲聞眾多起譏訶，自舉輕他，誹謗毀罵揚惡遏善，以是業障墮三惡道具受苦痛。雖復供養過去諸佛，及大菩薩摩訶薩眾，乃至懺悔受持禁戒，得聞佛法自學教他，但以誹謗餘業障故，不能得趣寂滅涅槃及禪定樂。如是罪緣，今

【現代漢語翻譯】現代漢語譯本：他們都完全坦白，真心懺悔，不敢隱瞞，爲了滿足緣覺乘（Pratyekabuddha-yana，即獨覺乘）的修行，隨順他們的意願，宣說了能獲得光明的禪定，達到了不退轉的辟支佛（Pratyekabuddha，即獨覺）果位。當時，在他們之中，還有八十那由他（Nayuta，數量單位，意為千萬）百千眾生，他們的舌頭不能說話，都是因為過去誹謗了無量恒河沙數諸佛所說的正法，甚至誹謗了一句一偈。因為這樣的罪業無法懺悔，佛陀的神力使得他們今天都能說話。這時，世尊明知故問：『你們宿世造了什麼惡業，以至於在這個法會上口不能言？』他們回答說：『我們在過去毗婆尸佛（Vipasyin，過去七佛之一）的教法中誹謗了大乘。』有的說誹謗了聲聞乘（Sravaka-yana，即小乘），有的說誹謗了辟支佛乘。『因為這樣的業障罪報因緣，在九十一劫中墮入生死輪迴，常處地獄和餓鬼道，舌頭不能說話，遭受巨大的痛苦。今天才得以恢復人身，蒙佛陀的神力才得以說話。佛陀的神力使我們獲得了宿命智，能夠知道過去所做的一切惡業因緣。』有的說在尸棄佛（Sikhin，過去七佛之一）、隨葉佛（Visvabhu，過去七佛之一）、拘樓秦佛（Krakucchanda，過去七佛之一）、拘那含牟尼佛（Kanakamuni，過去七佛之一）、迦葉佛（Kasyapa，過去七佛之一）的教法中，誹謗了正法，甚至一句一偈。依靠佛陀的神力，他們都清楚地知道過去所做的一切惡行，一切業障都明明白白。當時，法會中有無量百千聲聞（Sravaka，即小乘修行者），無量百千菩薩摩訶薩（Bodhisattva-mahasattva，即大菩薩），從座位上站起來，向佛陀歸依，坦白懺悔：『我們過去在無量諸佛的教法中，無論是堪任法器還是不任者，對許多聲聞眾生都加以譏諷，自高自大，輕視他人，誹謗毀罵，宣揚惡行，壓制善行。因為這樣的業障，墮入三惡道，遭受痛苦。雖然也曾供養過去諸佛，以及大菩薩摩訶薩眾，甚至懺悔受持戒律，聽聞佛法，自學教人，但因為誹謗的其餘業障，不能趣向寂滅涅槃（Nirvana，即解脫）以及禪定之樂。這樣的罪業因緣，現在我們都完全坦白，真心懺悔，不敢隱瞞。』

【English Translation】 English version: They all fully confessed, sincerely repented, and dared not conceal anything. To fulfill the purpose of the Pratyekabuddha-yana (the path of the solitary Buddha), they were taught the Samadhi (meditative absorption) of light according to their wishes, and attained the irreversible stage of Pratyekabuddha. At that time, among them, there were also eighty nayutas (a unit of large number) of hundreds of thousands of beings whose tongues could not speak. All of them had slandered the true Dharma taught by countless Buddhas in the past, even slandering a single verse. Because of these unrepented sins, the Buddha's divine power enabled them to speak today. Then, the World Honored One, knowing the reason, deliberately asked: 'What evil deeds did you commit in your past lives that you cannot speak in this assembly?' They replied: 'In the past, during the Dharma of Vipasyin Buddha (one of the seven past Buddhas), we slandered the Mahayana (the Great Vehicle).』 Some said they slandered the Sravaka-yana (the Hearer Vehicle), and some said they slandered the Pratyekabuddha-yana. 『Because of these karmic obstacles and retributions, we have fallen into the cycle of birth and death for ninety-one kalpas (eons), constantly dwelling in hell and the realm of hungry ghosts, unable to speak and suffering greatly. Only today have we regained human form, and through the Buddha's divine power, we are able to speak. The Buddha's divine power has given us the knowledge of past lives, enabling us to know all the evil deeds we have committed in the past.』 Some said that in the teachings of Sikhin Buddha (one of the seven past Buddhas), Visvabhu Buddha (one of the seven past Buddhas), Krakucchanda Buddha (one of the seven past Buddhas), Kanakamuni Buddha (one of the seven past Buddhas), and Kasyapa Buddha (one of the seven past Buddhas), they slandered the true Dharma, even a single verse. Through the Buddha's divine power, they all clearly knew the evil deeds they had committed in the past, and all their karmic obstacles were clear. At that time, countless hundreds of thousands of Sravakas (Hearers) and countless hundreds of thousands of Bodhisattva-mahasattvas (Great Bodhisattvas) in the assembly rose from their seats, took refuge in the Buddha, and confessed: 『In the past, in the teachings of countless Buddhas, whether we were suitable vessels for the Dharma or not, we ridiculed many Sravakas, exalted ourselves, belittled others, slandered and reviled, promoted evil, and suppressed good. Because of these karmic obstacles, we fell into the three evil realms and suffered pain. Although we have made offerings to past Buddhas and great Bodhisattva-mahasattvas, even repented, upheld precepts, heard the Dharma, learned for ourselves, and taught others, due to the remaining karmic obstacles of slander, we could not attain the peace of Nirvana (liberation) and the joy of Samadhi. Because of these sinful causes, we now fully confess, sincerely repent, and dare not conceal anything.』

向世尊自歸發露至心懺悔。」

復有說言：「我等於諸如來聲聞弟子，奪其財業及諸飲食或繫牢獄，以是業故墮三惡道受大重苦。我等雖於過去諸佛世尊及大菩薩前，發露懺悔，受持、讀誦種種禁戒，但以餘罪業障因緣，不能得向寂滅涅槃及禪定樂。今于佛前皆悉懺悔，一切餘業無量罪障，唯愿世尊受我等懺，拔除一切三惡道苦。自今以後愿佛神力，令我所樂隨意無礙，得於涅槃及禪定樂。」

爾時，世尊告諸聲聞及大菩薩：「此是五逆餘業罪障，但有名字無有實法，皆由惱亂聲聞弟子能生大罪。何以故？破毀禁戒諸惡比丘，猶能為諸無量百千萬那由他人而作珍寶之大伏藏，況持凈戒熾然三寶者而起擾亂，是即名為斷三寶種成就惡業，亦名壞於一切眾生法眼毀佛正法。

「若見有人依我出家而擾亂者，如是業障過諸逆罪。我今當以悲心哀愍汝等，如是業障悉聽懺悔永盡無餘。于賢劫中千佛出世，汝于其所亦悉懺悔，終不復起誹謗正法。其最後佛，號曰樓至如來、應供、至真、等正覺，汝于彼佛皆悉發露，一切業障永盡消滅。」

時諸菩薩及大聲聞俱共白佛：「唯然，世尊！如教修行。我等於賢劫中，當墮三惡及阿鼻獄，受種種苦猶能堪忍，況復于彼樓至如來，令我懺悔使得正見，解諸邪見業

【現代漢語翻譯】現代漢語譯本：向世尊至誠皈依，發露懺悔。又有人說：『我們曾對諸如來、聲聞弟子，奪取他們的財物產業以及飲食，或者把他們關進牢獄。因為這些罪業，我們墮入三惡道，遭受巨大的痛苦。我們雖然在過去諸佛世尊和大菩薩面前，發露懺悔，受持、讀誦各種戒律，但因為其餘罪業的障礙，不能得到寂滅涅槃以及禪定的快樂。現在在佛前全部懺悔，一切其餘的罪業和無量的罪障，只願世尊接受我們的懺悔，拔除一切三惡道的痛苦。從今以後，愿佛的神力，使我們所希望的都能隨意無礙，得到涅槃和禪定的快樂。』這時，世尊告訴諸聲聞和大菩薩：『這是五逆罪的餘業罪障，只是一個名稱，沒有實際的法，都是因為惱亂聲聞弟子而產生的大罪。為什麼呢？破戒的惡比丘，尚且能為無量百千萬那由他人作為珍寶的大寶藏，何況是擾亂持守清凈戒律、熾盛三寶的人，這叫做斷三寶的種子，成就惡業，也叫做破壞一切眾生的法眼，毀壞佛的正法。『如果看到有人依我出家而擾亂僧團，這樣的業障超過五逆罪。我現在以悲憫之心哀憐你們，這樣的業障都允許你們懺悔，永遠消除乾淨。在賢劫中，千佛出世，你們在他們面前也都要懺悔，最終不再誹謗正法。最後一位佛，名為樓至如來（Lokeśvara，意為世間自在者）、應供（Arhat，意為應受供養者）、至真（Satyavādin，意為說真話者）、等正覺（Samyaksaṃbuddha，意為正等覺者），你們在那位佛面前都要發露懺悔，一切業障永遠消滅。』當時，諸菩薩和大聲聞一起對佛說：『是的，世尊！我們會按照您的教導修行。我們在賢劫中，即使墮入三惡道和阿鼻地獄，遭受各種痛苦，也能夠忍受，何況是在樓至如來面前懺悔，使我們得到正見，解除各種邪見業。』

【English Translation】 English version: We take refuge in the World Honored One and sincerely confess our wrongdoings. Again, some said: 『We have taken away the wealth, property, and food of the Tathagatas (如來, meaning 'Thus Come One'), Śrāvakas (聲聞, meaning 'Hearers'), and disciples, or imprisoned them. Because of these actions, we have fallen into the three evil realms and suffer great pain. Although we have confessed and repented before the past Buddhas, World Honored Ones, and great Bodhisattvas, and have upheld and recited various precepts, we have not been able to attain the bliss of Nirvana and Samadhi (禪定, meaning 'meditative absorption') due to the remaining karmic obstacles. Now, we confess all our remaining karmic actions and immeasurable transgressions before the Buddha. We only wish that the World Honored One will accept our repentance and remove all the suffering of the three evil realms. From now on, may the Buddha's divine power enable us to achieve all our desires without hindrance, and attain the bliss of Nirvana and Samadhi.』 At that time, the World Honored One told the Śrāvakas and great Bodhisattvas: 『These are the remaining karmic obstacles from the five heinous crimes. They are just names without any real substance. They all arise from causing trouble to the Śrāvaka disciples, which is a great offense. Why is that? Even a wicked Bhikṣu (比丘, meaning 'monk') who has broken the precepts can still be a great treasure trove of jewels for countless hundreds of thousands of nayutas (那由他, a large number) of others. How much more so is it a great offense to disturb those who uphold pure precepts and are devoted to the Three Jewels. This is called destroying the seed of the Three Jewels, creating evil karma, and also destroying the Dharma eye of all sentient beings and ruining the Buddha's true Dharma.』『If you see someone who has left home under my guidance causing trouble, such karmic obstacles are greater than the five heinous crimes. Now, with compassion, I will have pity on you. I will allow you to repent for these karmic obstacles so that they will be completely eradicated. During the Bhadrakalpa (賢劫, meaning 'the fortunate eon'), when a thousand Buddhas appear in the world, you must also repent before them, and ultimately you will no longer slander the true Dharma. The last Buddha, named Lokeśvara Tathagata (樓至如來, meaning 'Lord of the World'), Arhat (應供, meaning 'Worthy One'), Satyavādin (至真, meaning 'Speaker of Truth'), Samyaksaṃbuddha (等正覺, meaning 'Perfectly Enlightened One'), you must confess all your wrongdoings before that Buddha, and all your karmic obstacles will be forever eliminated.』 At that time, the Bodhisattvas and great Śrāvakas together said to the Buddha: 『Yes, World Honored One! We will practice according to your teachings. Even if we were to fall into the three evil realms and Avīci hell (阿鼻獄, meaning 'hell of incessant suffering') during the Bhadrakalpa and endure all kinds of suffering, we would still be able to bear it. How much more so when we repent before Lokeśvara Tathagata, which will enable us to attain right view and resolve all wrong views and karma.』

障眾罪皆悉消除。」

爾時，如來贊諸聲聞及大菩薩：「善哉，善哉！汝等能以如是勇猛精進，令本惡業皆悉消滅，能生信解第一恭敬，值遇諸佛得諸三昧，棄捨結漏得阿羅漢。」

爾時，世尊告金剛藏菩薩摩訶薩：「善男子！我以佛眼皆悉觀見，無量阿僧祇百千那由他眾生，剎利旃陀羅乃至男女旃陀羅，于未來世少種善根而得人身，為惡知識之所破壞，于甚深法不生信樂多起謗毀，于熾然法具足聲聞、辟支佛乘者，或有遮斷大乘者，於我聲聞弟子，成器不成器者如上所說，以愚癡故自謂為智。於此終沒，無數百千劫，于地獄中受無量苦，如先所說。

「是諸人等雖得人身，寧受阿鼻地獄諸大重罪，終不受是謗法人身。何以故？隨順惡知識憍慢自恣，常作如是諸惡業者，終不得度生死彼岸，四流所漂受大苦惱。」

當於爾時有大智者，而為涕淚作如是言：「視諸眾生難得人身，遠離信心及大誓願，離於心相，離於正見，離善知識，離於時節，離於方所，離於持戒、禪定、智慧。如是眾生以愚癡故憍慢自恣，有如是想毀壞佛法，悉如上說。世尊！我從今日亦于佛前而發誓愿，我等雖處生死不壞正法，愿于未來世諸佛法中不斷三寶。」

爾時，復有大士聰明智慧，從座而起合掌叉手而發誓

【現代漢語翻譯】現代漢語譯本：'消除一切障礙和罪惡。'

那時，如來讚歎諸位聲聞和菩薩們：'太好了，太好了！你們能夠如此勇猛精進，使原本的惡業全部消滅，能夠生起信解和至上的恭敬心，值遇諸佛，獲得各種三昧（禪定），捨棄煩惱，證得阿羅漢果。'

那時，世尊告訴金剛藏菩薩摩訶薩（大菩薩）：'善男子！我以佛眼全部觀察到，無量阿僧祇（極多的數量）百千那由他（極大的數量）的眾生，從剎利（貴族）旃陀羅（賤民）乃至男女旃陀羅，在未來世，稍微種下善根而得到人身，卻被惡知識所破壞，對於甚深的佛法不生起信心和喜樂，反而多加誹謗，對於熾盛的佛法，那些具備聲聞乘、辟支佛乘的人，或者有遮斷大乘佛法的人，對於我的聲聞弟子，那些能成器和不能成器的人，就像上面所說的那樣，因為愚癡而自以為有智慧。他們死後，在無數百千劫中，在地獄中遭受無量的痛苦，就像先前所說的那樣。'

'這些人雖然得到了人身，寧願承受阿鼻地獄（最痛苦的地獄）的各種重大罪責，也終究不願接受這種誹謗佛法的人身。為什麼呢？因為他們隨順惡知識，驕慢放縱，常常造作這樣的惡業，最終無法度過生死的彼岸，被四種瀑流所漂流，遭受巨大的苦惱。'

當時，有一位大智慧者，流著眼淚這樣說道：'看到眾生難以得到人身，遠離信心和大誓願，遠離心相，遠離正見，遠離善知識，遠離時節，遠離處所，遠離持戒、禪定、智慧。這樣的眾生因為愚癡而驕慢放縱，有這樣的想法，毀壞佛法，都像上面所說的那樣。世尊！我從今天起也在佛前發誓，我們即使處於生死輪迴中，也不會破壞正法，愿在未來世的諸佛法中，不斷絕三寶（佛、法、僧）。'

那時，又有一位大士，聰明有智慧，從座位上站起來，合掌作揖，發誓說道：

【English Translation】 English version: 'Eliminating all obstacles and sins.'

At that time, the Tathagata praised the Shravakas and great Bodhisattvas, saying: 'Excellent, excellent! You are able to be so courageous and diligent, causing all your original evil karma to be extinguished, able to generate faith, understanding, and supreme reverence, encountering all Buddhas, attaining various Samadhis (meditative states), abandoning defilements, and attaining Arhatship.'

At that time, the World Honored One said to the Bodhisattva Mahasattva Vajragarbha (great Bodhisattva): 'Good man! With my Buddha-eye, I have observed that countless Asankhyeya (immeasurable number), hundreds of thousands of Nayutas (extremely large number) of beings, from Kshatriya (nobles) Chandala (outcasts) to male and female Chandalas, in future lives, having planted a few good roots and obtained a human body, are destroyed by evil teachers. They do not generate faith and joy in the profound Dharma, but instead, they slander it. Regarding the flourishing Dharma, those who possess the Shravaka Vehicle and Pratyekabuddha Vehicle, or those who obstruct the Mahayana Dharma, and regarding my Shravaka disciples, those who are capable and those who are not, as mentioned above, because of their ignorance, they consider themselves wise. After their death, for countless hundreds of thousands of kalpas, they will suffer immeasurable pain in hell, as previously described.'

'Although these people have obtained a human body, they would rather endure all the great sins of Avici Hell (the most painful hell) than accept the body of one who slanders the Dharma. Why is that? Because they follow evil teachers, are arrogant and self-indulgent, and constantly commit such evil deeds, they will ultimately not be able to cross the shore of birth and death, and will be swept away by the four currents, suffering great distress.'

At that time, a great wise one, with tears in his eyes, spoke these words: 'Seeing that it is difficult for beings to obtain a human body, they are far from faith and great vows, far from the characteristics of the mind, far from right view, far from good teachers, far from the right time, far from the right place, far from upholding precepts, meditation, and wisdom. Such beings, because of their ignorance, are arrogant and self-indulgent, and have such thoughts, destroying the Buddha Dharma, as described above. World Honored One! From today onwards, I also make a vow before the Buddha that even though we are in the cycle of birth and death, we will not destroy the Right Dharma, and we wish that in the future Buddhas' Dharma, the Three Jewels (Buddha, Dharma, Sangha) will not be cut off.'

At that time, another great being, intelligent and wise, rose from his seat, joined his palms, and made a vow, saying:

言：「我等雖在生死，不得法忍已來，于其中間愿莫受身，莫作輔相大臣，乃至令長村邑聚落等主，不作國師軍幢將師長宿之處，不作祠祀主估客商人處，不作居士處，不作粗人處，不作斷事處，若不得法忍，不于眾生居自在處，若作是等則于佛法名重因緣，必當墮于阿鼻地獄。」

一切大眾，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，皆悉泣淚而白佛言：「世尊！我等本處生死所作惡業，若身業、若口業、若意業，多所造作，或復隨喜，今于佛前皆悉發露，懺悔除滅更不敢作。」如是第二、第三亦復如是，不于生死隨惡知識，亦愿我身不造惡業，悉如上說。

爾時，世尊告諸大眾：「善哉，善哉！善男子！汝能如是畏於後世，欲度生死諸有流苦，欲入無畏大涅槃城，發此誓已。善男子！具足十法，則得成就無著法忍。

「善男子！菩薩摩訶薩，不著內身，不著外身，不著內外身；不著過去、未來、現在身；是名菩薩初得成就無餘法忍。複次，不著內身受，不著外身受，不著內外身受；不著過去、未來、現在身受；乃至不著想行，不著內識，不著外識，不著內外識；不著過去、未來、現在識；不著前世，不著今世，不著後世；不著色界，不著無色界；是名菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本：他們說：『我們雖然還在生死輪迴中，在沒有獲得法忍之前，在這期間，我們愿不投生，不做輔佐大臣，甚至不做地方長官、村落首領等，不做國師、軍隊將領、長者居住的地方，不做祭祀主持、商人居住的地方，不做居士居住的地方，不做粗俗之人居住的地方，不做決斷是非的地方。如果不能獲得法忍，就不在眾生中居住在自在的地方。如果做了這些，就對佛法造成嚴重的障礙，必定會墮入阿鼻地獄。』一切大眾，包括天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒蛇）、人和非人等，都哭泣著對佛說：『世尊！我們原本在生死輪迴中所造作的惡業，無論是身業、口業還是意業，都做了很多，或者還隨喜他人作惡。現在在佛前全部發露，懺悔消除，再也不敢做了。』像這樣第二遍、第三遍也是如此，不跟隨惡知識，也愿自身不造惡業，都像上面所說的那樣。這時，世尊告訴大眾：『好啊，好啊！善男子！你們能夠這樣畏懼後世，想要度脫生死輪迴的各種痛苦，想要進入無畏的大涅槃城，發了這樣的誓願。善男子！具足十種法，就能成就無著法忍。』『善男子！菩薩摩訶薩，不執著于內在的身體，不執著于外在的身體，不執著于內外身體；不執著於過去、未來、現在的身體；這叫做菩薩初次成就無餘法忍。其次，不執著于內在的感受，不執著于外在的感受，不執著于內外感受；不執著於過去、未來、現在的感受；乃至不執著于思想行為，不執著于內在的意識，不執著于外在的意識，不執著于內外意識；不執著於過去、未來、現在的意識；不執著於前世，不執著於今世，不執著於後世；不執著于有為法，不執著于無為法；這叫做菩薩摩訶薩'

【English Translation】 English version: They said, 'Although we are still in the cycle of birth and death, before we attain the Dharma-patience, during this time, we vow not to be reborn, not to serve as ministers, not even as local officials, village leaders, etc., not to reside in places of national teachers, military generals, or elders, not to reside in places of sacrificial hosts, merchants, not to reside in places of lay practitioners, not to reside in places of coarse people, not to reside in places of judgment. If we cannot attain Dharma-patience, we will not dwell in places of freedom among sentient beings. If we do these things, we will create serious obstacles to the Buddha's teachings and will surely fall into Avici Hell.' All the assembly, including gods, dragons, yakshas (a type of demon), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a type of large bird), kinnaras (celestial singers), mahoragas (a type of large serpent), humans, and non-humans, all wept and said to the Buddha, 'World Honored One! The evil deeds we have committed in the cycle of birth and death, whether through body, speech, or mind, we have done many, or even rejoiced in the evil deeds of others. Now, before the Buddha, we confess and repent, and we dare not do them again.' Like this, the second and third times were the same, not following evil teachers, and also wishing that our own bodies would not commit evil deeds, all as said above. At that time, the World Honored One told the assembly, 'Good, good! Good men! You are able to fear the future life in this way, wanting to escape the various sufferings of the cycle of birth and death, wanting to enter the fearless city of Great Nirvana, having made such vows. Good men! Possessing ten dharmas, one can achieve the non-attachment Dharma-patience.' 'Good men! A Bodhisattva Mahasattva does not cling to the inner body, does not cling to the outer body, does not cling to the inner and outer body; does not cling to the past, future, and present body; this is called a Bodhisattva's first attainment of the non-residual Dharma-patience. Furthermore, not clinging to inner feelings, not clinging to outer feelings, not clinging to inner and outer feelings; not clinging to past, future, and present feelings; and even not clinging to thoughts and actions, not clinging to inner consciousness, not clinging to outer consciousness, not clinging to inner and outer consciousness; not clinging to past, future, and present consciousness; not clinging to the previous life, not clinging to this life, not clinging to the next life; not clinging to conditioned dharmas, not clinging to unconditioned dharmas; this is called a Bodhisattva Mahasattva.'

成就十法得無著忍。

「若能如是于如來所說法。」是時七十二億那由他百千菩薩得無生忍；八萬四千那由他菩薩皆得順忍；無量那由他百千聲聞，斷諸結漏得阿羅漢；無量那由他百千眾生，未發菩提心者今皆發心；復有無量眾生，亦得發於辟支佛心。

爾時，世尊告金剛藏菩薩：「若有眾產生就法忍者，應得灌頂轉輪聖王所有飲食無量財業，其餘眾生不得法忍者，亦不能得灌頂轉輪王位。」

金剛藏菩薩白佛言：「世尊！為灌頂剎利王不得忍者，云何而得飲食財業？」

佛言：「灌頂王雖不得法忍，能成就十善者，我亦聽作國主，飲食財業任意自在。

「善男子！灌頂剎利王若不得法忍，又不具足修行十善，名為剎利旃陀羅。如是愚癡，當破甚深熾然佛法斷三寶種，而便擾亂聲聞弟子，亦作無量種種謫罰，奪其財物基業，誹謗善法，而心覆藏不令顯現。或奪塔物僧祇物，如是之人皆悉趣向阿鼻地獄。」

金剛藏菩薩白佛言：「世尊！若灌頂剎利王不得法忍，復不具足修行十善，必當不得免斯惡耶？」

佛言：「假使灌頂剎利王不得法忍，而復不修十善道者，能成就信力歸依三寶，不謗正法乃至一句一偈，亦不擾惱聲聞弟子持戒清凈有德之者，不取佛物僧祇物。

【現代漢語翻譯】現代漢語譯本成就十法，可得無著忍（對法理無執著的忍耐）。

『如果能像這樣理解如來所說的法』，當時，七十二億那由他（古印度數字單位，表示極大的數量）百千菩薩獲得了無生忍（對一切法不生不滅的領悟）；八萬四千那由他菩薩都獲得了順忍（順應真理的忍耐）；無量那由他百千聲聞（佛陀的弟子），斷除了各種煩惱，證得了阿羅漢果位；無量那由他百千眾生，沒有發菩提心（追求覺悟的心）的現在都發起了菩提心；還有無量眾生，也發起了辟支佛心（追求自我覺悟的心）。

這時，世尊告訴金剛藏菩薩：『如果眾生能夠成就法忍（對佛法的忍耐和理解），就應該得到灌頂轉輪聖王（統治世界的理想君主）所擁有的無量飲食和財富；其餘不能得到法忍的眾生，也不能得到灌頂轉輪王的地位。』

金剛藏菩薩問佛說：『世尊！如果灌頂剎利王（統治階級的國王）沒有得到法忍，那他怎麼能得到飲食和財富呢？』

佛說：『灌頂王即使沒有得到法忍，如果能夠成就十善（十種善行），我也允許他做國主，他的飲食和財富可以任意自在。』

『善男子！灌頂剎利王如果沒有得到法忍，又不具備修行十善，就叫做剎利旃陀羅（剎利種姓中的賤民）。這樣愚癡的人，會破壞甚深熾盛的佛法，斷絕三寶（佛、法、僧）的種子，擾亂聲聞弟子，還會施加各種懲罰，奪取他們的財產和基業，誹謗善法，並且內心隱藏而不讓善法顯現。或者奪取佛塔的財物和僧團的財物，這樣的人都會墮入阿鼻地獄（最痛苦的地獄）。』

金剛藏菩薩問佛說：『世尊！如果灌頂剎利王沒有得到法忍，又不具備修行十善，難道就一定不能免除這種惡報嗎？』

佛說：『即使灌頂剎利王沒有得到法忍，又不修行十善道，如果能夠成就信力，歸依三寶，不誹謗正法，哪怕是一句一偈，也不擾亂聲聞弟子中持戒清凈有德之人，不拿取佛物和僧團的財物。

【English Translation】 English version Accomplishing ten dharmas, one obtains the Anutpattika-dharma-kshanti (patience with non-origination of dharmas).

'If one can understand the Dharma spoken by the Tathagata in this way,' at that time, seventy-two billion nayutas (ancient Indian numerical unit, representing a very large number) of hundreds of thousands of Bodhisattvas attained the Anutpattika-dharma-kshanti (patience with the non-arising of all dharmas); eighty-four thousand nayutas of Bodhisattvas all attained the Anulomiki-kshanti (patience in accordance with the truth); immeasurable nayutas of hundreds of thousands of Shravakas (disciples of the Buddha), having severed all defilements, attained the Arhatship; immeasurable nayutas of hundreds of thousands of sentient beings, who had not yet generated the Bodhicitta (the mind of seeking enlightenment), now all generated the Bodhicitta; and there were also immeasurable sentient beings who generated the Pratyekabuddha-citta (the mind of seeking self-enlightenment).

At that time, the World Honored One said to Vajragarbha Bodhisattva: 'If sentient beings can accomplish Dharma-kshanti (patience and understanding of the Dharma), they should obtain the immeasurable food and wealth possessed by a Chakravartin (ideal monarch who rules the world) who has received the Abhiseka (coronation); other sentient beings who cannot obtain Dharma-kshanti cannot obtain the position of a Chakravartin who has received the Abhiseka.'

Vajragarbha Bodhisattva asked the Buddha: 'World Honored One! If a Kshatriya (ruling class) king who has received the Abhiseka does not obtain Dharma-kshanti, how can he obtain food and wealth?'

The Buddha said: 'Even if a king who has received the Abhiseka does not obtain Dharma-kshanti, if he can accomplish the ten good deeds (ten virtuous actions), I will allow him to be the ruler of the country, and his food and wealth can be freely used.'

'Good man! If a Kshatriya king who has received the Abhiseka does not obtain Dharma-kshanti and does not possess the practice of the ten good deeds, he is called a Kshatriya Chandala (an outcast among the Kshatriya caste). Such a foolish person will destroy the profound and flourishing Buddha Dharma, cut off the seeds of the Three Jewels (Buddha, Dharma, Sangha), disturb the Shravaka disciples, and inflict various punishments, seize their property and foundations, slander the good Dharma, and conceal it in their hearts, not allowing it to be revealed. Or they may seize the property of stupas and the Sangha, and such people will all go to Avici Hell (the most painful hell).'

Vajragarbha Bodhisattva asked the Buddha: 'World Honored One! If a Kshatriya king who has received the Abhiseka does not obtain Dharma-kshanti and does not possess the practice of the ten good deeds, will he certainly not be able to avoid this evil retribution?'

The Buddha said: 'Even if a Kshatriya king who has received the Abhiseka does not obtain Dharma-kshanti and does not practice the ten good paths, if he can accomplish the power of faith, take refuge in the Three Jewels, not slander the true Dharma, even a single phrase or verse, and not disturb the Shravaka disciples who uphold the precepts, are pure, and virtuous, and not take the property of the Buddha or the Sangha.

「若人見有擾亂如此比丘，而復奪于佛物僧祇物者，能為遮制令無侵毀。數數聽受順於實法，於三寶中常應供養親近是人清凈比丘得堅固愿，于摩訶衍心無疑惑，亦能成就大乘眾生，建立正法信大乘者。

「如是灌頂剎利王者，已於宿世諸如來所，得其城邑資生財物，我亦知之不墮惡道。若欲永滅一切惡者，應當修行如是正法，於過去世所作惡業悉得除盡。」

大方廣十輪經卷第六大正藏第 13 冊 No. 0410 大方廣十輪經

大方廣十輪經卷第七

失譯人名今附北涼錄

遠離譏嫌品第九

爾時，金剛藏菩薩復白佛言：「世尊！云何菩薩摩訶薩于聲聞乘、辟支佛乘不生譏嫌？于諸菩薩亦無譏嫌？云何于如來聲聞眾中，成器不成器得無譏嫌，于大乘道常善修行？云何得利智一切三昧諸陀羅尼及諸地忍？云何得升進不退轉法？云何常得善知識？云何常得不離佛法，供養眾僧及諸菩薩？云何于善根不生厭足？云何于菩薩行愿得無厭足？」

爾時，世尊告金剛藏菩薩言：「善男子！菩薩摩訶薩有十種輪，若有成就如是輪者，則于聲聞、辟支佛乘無所譏嫌，乃至於菩薩乘亦無譏嫌。若於如來聲聞眾中，成器不成器者悉無譏嫌，常得升進不退法輪。而於大乘亦得增長無

【現代漢語翻譯】現代漢語譯本：如果有人看到有比丘擾亂僧團，並且搶奪佛陀的財物或僧團的財物，應當能夠制止他們，使他們不再侵犯和毀壞。要多次聽聞和接受符合實際的佛法，對於三寶應當常常供養和親近那些清凈的比丘，這樣才能獲得堅固的願力，對於大乘佛法不會有疑惑，也能夠成就大乘的眾生，建立正法，使信奉大乘的人堅定信仰。像這樣的受過灌頂的剎利王（Kshatriya，古印度四大種姓之一，指武士、統治者），他們在過去世的諸佛那裡，已經獲得了他們的城邑和生活所需的財物，我也知道他們不會墮入惡道。如果想要永遠滅除一切惡業，應當修行這樣的正法，這樣過去世所造作的惡業都能夠徹底消除。

大方廣十輪經卷第七失譯人名今附北涼錄遠離譏嫌品第九這時，金剛藏菩薩（Vajragarbha Bodhisattva）再次對佛說：『世尊！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）如何才能對聲聞乘（Śrāvakayāna，小乘，以聽聞佛法而修行）、辟支佛乘（Pratyekabuddhayāna，緣覺乘，不依師而自悟）不生譏嫌？如何才能對其他菩薩也不生譏嫌？如何才能對如來的聲聞弟子中，那些堪能成器和不能成器的人都不生譏嫌，並且常常善於修行大乘之道？如何才能獲得敏銳的智慧、一切三昧（samādhi，禪定）和陀羅尼（dhāraṇī，總持）以及諸地忍（kṣānti，安忍）？如何才能獲得提升而不退轉的法？如何才能常常得到善知識（kalyāṇamitra，良師益友）？如何才能常常不離佛法，供養僧眾和諸菩薩？如何才能對善根不生厭倦？如何才能對菩薩的行愿不生厭倦？』這時，世尊告訴金剛藏菩薩說：『善男子！菩薩摩訶薩有十種輪，如果有人成就了這些輪，那麼對於聲聞乘和辟支佛乘就不會有任何譏嫌，乃至對於菩薩乘也不會有任何譏嫌。對於如來的聲聞弟子中，那些堪能成器和不能成器的人都不會有任何譏嫌，並且常常能夠提升而不退轉於法輪。而且在大乘佛法中也能夠增長無量。』

【English Translation】 English version: If someone sees a Bhikṣu (monk) disturbing the Sangha (monastic community) and also seizing the Buddha's property or the Sangha's property, they should be able to restrain them, preventing them from further violation and destruction. They should repeatedly listen to and accept the Dharma (teachings) that aligns with reality. Towards the Three Jewels (Buddha, Dharma, Sangha), they should always make offerings to and be close to those pure Bhikṣus. By doing so, they can obtain firm vows, have no doubts about the Mahāyāna (Great Vehicle) teachings, and also be able to help Mahāyāna beings achieve enlightenment, establish the true Dharma, and strengthen the faith of those who believe in the Mahāyāna. Such a Kṣatriya (warrior/ruler caste) king who has received abhiseka (royal consecration), has already obtained their cities and the resources for their livelihood from the Buddhas in past lives. I also know that they will not fall into evil realms. If they wish to permanently eradicate all evil, they should practice such true Dharma, so that all the evil deeds they have committed in past lives can be completely eliminated.

The Great Vaipulya Daśacakra Sūtra, Scroll 7 Translator's name lost, now attached to the Northern Liang record Chapter 9: On Avoiding Criticism At that time, Vajragarbha Bodhisattva (Diamond Womb Bodhisattva) again said to the Buddha: 'World Honored One! How can a Bodhisattva-Mahasattva (Great Bodhisattva) not generate criticism towards the Śrāvakayāna (Hearer Vehicle) and the Pratyekabuddhayāna (Solitary Realizer Vehicle)? How can they not generate criticism towards other Bodhisattvas? How can they not generate criticism towards those among the Tathāgata's (Buddha's) Śrāvaka (hearer) disciples who are capable and incapable, and always be skilled in practicing the Mahāyāna path? How can they obtain sharp wisdom, all samādhis (meditative absorptions), dhāraṇīs (mantras), and the kṣānti (patience) of the various bhūmis (stages)? How can they obtain the Dharma of advancement without regression? How can they always obtain kalyāṇamitra (spiritual friends)? How can they always not be separated from the Buddha's Dharma, make offerings to the Sangha and all Bodhisattvas? How can they not become weary of good roots? How can they not become weary of the Bodhisattva's practices and vows?' At that time, the World Honored One said to Vajragarbha Bodhisattva: 'Good man! A Bodhisattva-Mahasattva has ten wheels. If someone accomplishes these wheels, then they will not have any criticism towards the Śrāvakayāna and Pratyekabuddhayāna, and even towards the Bodhisattva Vehicle, they will not have any criticism. Towards those among the Tathāgata's Śrāvaka disciples who are capable and incapable, they will not have any criticism, and they will always be able to advance without regression in the Dharma wheel. Moreover, in the Mahāyāna Dharma, they will also be able to increase immeasurably.'

有闕失，常得禪定諸陀羅尼及諸地忍。不離佛法，供養眾僧及諸菩薩，求于善根悉無厭足。得堅固精進，發無量行愿。過去所作一切惡業，皆以賢聖金剛地智，令使永盡悉得究竟。一切現在所有惡業，皆使無餘更不復作。能速成就無上法輪，七覺意寶而無厭足，能除一切眾生結使，人所依止。

「善男子！譬如轉輪聖王，若欲行時，寶輪最在其前，其餘諸寶皆悉隨後，能滅一切諸四天下眾生濁惡，亦令四天下一切人民身意受樂。菩薩摩訶薩亦復如是，若成就十輪，于聲聞乘無所譏嫌，乃至一切眾生亦依止而存。善男子！譬如大車具足四輪，多人依止乘于正路，邊有塊石眾草，乃至根、莖、華、果，為輪所輾皆悉消滅。如是菩薩摩訶薩為諸眾生，若有障法一切罪業，輾斷消滅令不受報。善男子！譬如劍輪悉能斬截怨敵等首，既斷支節、手、足更不任用。菩薩摩訶薩若能成就如是十輪，一切六趣欲界諸惡，皆悉斷除令盡無餘不復受報。

「善男子！譬如五日出時，一切四天下大地，所有水處無不幹竭。如是菩薩成就十輪，能為眾生除諸業障及障法等罪，眾苦根本一切消滅。

「譬如風災起時，四方大風一時俱起，能吹一切大石諸山皆為微塵。如是菩薩摩訶薩能成就十輪，為諸眾生同共依止，令四倒山結

【現代漢語翻譯】現代漢語譯本：

即使有缺失，也能經常獲得禪定（dhyana，一種冥想狀態）和各種陀羅尼（dharani，總持，記憶和保持的能力），以及諸地忍（kshanti，安忍，對真理的接受）。不離佛法，供養僧眾和菩薩，對於追求善根永不滿足。獲得堅固的精進，發起無量的行愿。過去所做的一切惡業，都以賢聖的金剛地智（vajra-bhumi-jnana，如金剛般堅固的智慧）使其永遠消盡，完全究竟。現在所有的一切惡業，都使其不再有剩餘，不再重複造作。能夠迅速成就無上的法輪（dharma-cakra，佛法之輪），對於七覺意寶（sapta-bodhyanga，七種覺悟的要素）永不滿足，能夠去除一切眾生的煩惱結縛，是人們所依賴的。

『善男子！譬如轉輪聖王（cakravartin，統治世界的理想君主），如果想要出行，寶輪（cakra-ratna，象徵統治的寶輪）最先在前，其餘的寶物都隨後跟隨，能夠消滅一切四天下（caturdvipa，佛教宇宙觀中的四大洲）眾生的污濁和邪惡，也使四天下的一切人民身心安樂。菩薩摩訶薩也是如此，如果成就十輪，對於聲聞乘（sravakayana，小乘佛教）沒有絲毫的過失，乃至一切眾生也依靠他而生存。善男子！譬如大車具備四個輪子，許多人依靠它行駛在正路上，路邊有石塊、雜草，乃至根、莖、花、果，都被車輪碾壓消滅。菩薩摩訶薩也是如此，對於眾生，如果有障礙佛法的罪業，都碾斷消滅，使其不受果報。善男子！譬如劍輪（khadga-cakra，一種鋒利的輪狀武器）能夠斬斷怨敵的頭顱，一旦斬斷肢體、手足，就不能再使用。菩薩摩訶薩如果能夠成就這樣的十輪，一切六道（gati，輪迴的六個領域）欲界（kamadhatu，慾望界）的惡業，都能夠斷除，使其完全消盡，不再受果報。

『善男子！譬如五日（五顆太陽）出現時，一切四天下的大地上，所有有水的地方沒有不幹涸的。菩薩成就十輪也是如此，能夠為眾生去除各種業障和障礙佛法的罪業，以及眾苦的根本，一切都消滅。

『譬如風災發生時，四方的大風同時颳起，能夠把一切大石頭和山都吹成微塵。菩薩摩訶薩如果能夠成就十輪，就能成為眾生共同的依靠，使四倒山（viparyasa-parvata，顛倒的四種見解）的結縛

【English Translation】 English version:

Even with deficiencies, one can often attain meditative concentration (dhyana) and various dharanis (retentive power), as well as the patience of the various stages (kshanti). One does not depart from the Buddha's teachings, makes offerings to the Sangha and Bodhisattvas, and is never satisfied in seeking roots of goodness. One obtains steadfast diligence and generates immeasurable vows and aspirations. All past evil deeds are completely eradicated and brought to an end through the wisdom of the noble Vajra-ground (vajra-bhumi-jnana). All present evil deeds are made to cease without remainder and are not repeated. One can quickly accomplish the unsurpassed Dharma wheel (dharma-cakra), and is never satisfied with the seven factors of enlightenment (sapta-bodhyanga), able to remove all the fetters of sentient beings, and is a refuge for people.

'Good man! It is like a Universal Monarch (cakravartin), when he wishes to travel, the precious wheel (cakra-ratna) goes first, and all the other treasures follow behind. It can extinguish all the turbidity and evil of the sentient beings in the four continents (caturdvipa), and also bring joy to the bodies and minds of all the people in the four continents. A Bodhisattva Mahasattva is also like this. If one achieves the ten wheels, there is no fault in the Sravaka Vehicle (sravakayana), and even all sentient beings rely on him for existence. Good man! It is like a great chariot with four wheels, many people rely on it to travel on the right path. The stones, weeds, and even roots, stems, flowers, and fruits on the side of the road are all crushed and destroyed by the wheels. A Bodhisattva Mahasattva is also like this. For sentient beings, if there are sins that obstruct the Dharma, they are crushed and destroyed, so that they do not receive retribution. Good man! It is like a sword wheel (khadga-cakra) that can cut off the heads of enemies. Once the limbs, hands, and feet are cut off, they can no longer be used. If a Bodhisattva Mahasattva can achieve these ten wheels, all the evils of the six realms (gati) in the desire realm (kamadhatu) can be cut off, completely extinguished, and no longer receive retribution.

'Good man! It is like when five suns appear, all the water places on the great earth of the four continents are dried up. A Bodhisattva who achieves the ten wheels is also like this, able to remove all karmic obstacles and sins that obstruct the Dharma for sentient beings, as well as the root of all suffering, all of which are extinguished.

'It is like when a wind disaster occurs, great winds from all four directions arise simultaneously, able to blow all large stones and mountains into fine dust. If a Bodhisattva Mahasattva can achieve the ten wheels, he can become a common refuge for sentient beings, causing the fetters of the four inverted views (viparyasa-parvata)

使諸業障法重罪，滅苦根本令得無餘。善男子！譬如師子王若欲吼時，一切畜生諸眾生等皆悉怖畏。如是菩薩摩訶薩亦復如是，乃至外道及諸異學惡知識等，皆令驚畏忘失言辯。

「善男子！譬如釋提桓因以軍圍繞，手執金剛杵破壞阿修羅。如是菩薩摩訶薩成就十輪者，一切倒見外道之屬，惡知識等皆悉壞滅。

「善男子！譬如如意寶珠，著高幢上雨種種寶。如是菩薩摩訶薩成就十種輪者，能持戒幢雨眾法雨，以施一切無量眾生。

「善男子！譬如夜闇明月出現滅一切闇，若有一切迷失道者令得正道。如是菩薩摩訶薩成就十輪者，無明黑闇如是眾生失八正道，亦為眾生說種種法，令其照明盡諸苦際示八正道。善男子！譬如日初出時一切穀米皆悉增長，諸華開敷及諸藥谷盡得成熟，雪山消流諸河充溢，以漸次第滿於大海。

「如是菩薩摩訶薩成就十輪者，但調伏戒慈悲炙暖故，為諸眾生說無量法，能生善根種種華果，一切結使業報惡行，及邪見山悉得消滅，乃至究竟證於涅槃，一切妙果無不悉得，信、戒、施、聞慧、無量三昧如是次第，猶如大河以漸滿足，以漸滿故能令眾生入于無畏涅槃之城。

「善男子！云何名菩薩摩訶薩十種輪者？所謂十善是也。菩薩成就此十輪故，乃能成熟一切

【現代漢語翻譯】現代漢語譯本使所有由業障產生的深重罪業，其痛苦的根源得以滅除，並徹底消除。善男子！譬如獅子王想要吼叫時，一切畜生等眾生都會感到恐懼。菩薩摩訶薩（菩薩中的大修行者）也是如此，甚至外道（不信奉佛教的宗教）和各種異端邪說、惡知識等，都會感到驚恐畏懼，以至於忘記了言語辯論。善男子！譬如釋提桓因（帝釋天）被軍隊包圍，手持金剛杵摧毀阿修羅（一種好戰的神）。菩薩摩訶薩成就十輪（十種修行力量）時，一切持有顛倒見解的外道之徒，以及惡知識等都會被摧毀。善男子！譬如如意寶珠，放置在高高的旗桿上，會降下各種珍寶。菩薩摩訶薩成就十種輪時，能持戒律之幢，降下各種法雨，施予一切無量眾生。善男子！譬如夜晚黑暗時，明月出現，能消除一切黑暗，如果有人迷失道路，能使其找到正道。菩薩摩訶薩成就十輪時，能消除無明（愚昧）的黑暗，使迷失八正道（佛教的修行方法）的眾生，為其宣說各種佛法，使其明悟，最終消除一切痛苦，指示八正道。善男子！譬如太陽初升時，一切穀物都會生長，各種花朵開放，各種藥材成熟，雪山融化，河流充盈，逐漸注入大海。菩薩摩訶薩成就十輪時，僅以調伏戒律和慈悲的溫暖，就為眾生宣說無量佛法，能生出善根的各種花果，一切煩惱、業報、惡行，以及邪見之山都會消滅，乃至最終證得涅槃（佛教的最高境界），一切美好的果實無不獲得，信、戒、施、聞、慧、無量三昧（禪定）等次第修行，猶如大河逐漸充盈，逐漸圓滿，能使眾生進入無畏的涅槃之城。善男子！什麼是菩薩摩訶薩的十種輪呢？就是所謂的十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）。菩薩成就這十輪，才能成熟一切眾生。

【English Translation】 English version May all the heavy sins caused by karmic obstacles, the root of suffering, be extinguished and completely eliminated. Good man! Just as when the lion king roars, all livestock and other beings are terrified. So it is with the Bodhisattva Mahasattva (a great practitioner among Bodhisattvas), even the heretics (religions that do not follow Buddhism) and various heterodox teachings, evil teachers, etc., will be terrified and forget their arguments. Good man! Just as Shakra Devanam Indra (the king of gods) is surrounded by an army, holding a vajra (a diamond club) to destroy the Asuras (a type of warring god). When a Bodhisattva Mahasattva achieves the ten wheels (ten powers of practice), all those with inverted views, heretics, and evil teachers will be destroyed. Good man! Just like a wish-fulfilling jewel, placed on a high banner, it will rain down various treasures. When a Bodhisattva Mahasattva achieves the ten wheels, he can hold the banner of precepts and rain down various Dharma rains, bestowing them upon all immeasurable beings. Good man! Just as when the moon appears in the dark night, it eliminates all darkness, and if someone loses their way, it can guide them to the right path. When a Bodhisattva Mahasattva achieves the ten wheels, he can eliminate the darkness of ignorance, and for beings who have lost the Eightfold Path (the Buddhist path of practice), he will preach various Dharmas, enabling them to understand, ultimately eliminating all suffering, and pointing out the Eightfold Path. Good man! Just as when the sun rises, all grains grow, various flowers bloom, various medicinal herbs mature, the snow mountains melt, the rivers fill, and gradually flow into the ocean. When a Bodhisattva Mahasattva achieves the ten wheels, merely by subduing precepts and the warmth of compassion, he preaches immeasurable Dharmas to beings, which can produce various flowers and fruits of good roots. All afflictions, karmic retribution, evil deeds, and the mountains of wrong views will be eliminated, until ultimately attaining Nirvana (the highest state in Buddhism), and all wonderful fruits will be obtained. The sequential practice of faith, precepts, giving, listening, wisdom, and immeasurable samadhi (meditation) is like a great river gradually filling, and as it gradually fills, it can lead beings into the fearless city of Nirvana. Good man! What are the ten wheels of a Bodhisattva Mahasattva? They are the so-called ten virtues (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, and not being ignorant). When a Bodhisattva achieves these ten wheels, he can mature all beings.

眾生。菩薩以離殺生故，能令一切眾生無驚無怖，無有一切憂悲苦惱，善根成熟具足果報。若於前際流轉六趣沒生死河，以如是等不殺生因緣，先世所作身、口、意等惡業諸罪一切煩惱，能令眾生障于正法，自作教他作乃至見作隨喜。受持如是不殺輪故，皆悉輾壞一切惡業障礙罪報令無有餘。亦以不殺因緣，能令一切諸天人等，皆生愛樂無有疑悔壽命得長。臨欲終時，所愛妻子及諸眷屬，悉皆圍繞身不受苦。乃至神逝所往之處，終不見閻羅王及諸獄卒。若臨死時遇善知識，清凈持戒心樂福田。舍此身已得生人中諸根聰利，復值善知識清凈持戒。常樂福田斷除諸惡，而求一切大菩薩行，入深智海遂得菩提。其所生處，常離刀杖諸惡國土，壽命長遠自在凈國離諸驚怖。如彼佛壽無量無邊，亦復能作如是壽命，為諸眾生說法教化，乃至佛涅槃后令法久住。善男子！是名菩薩摩訶薩最初輪也。

「菩薩若成就此輪，于聲聞乘、辟支佛乘無所闕失，於一切如來聲聞弟子亦無闕失。不退大乘一切三昧諸陀羅尼及諸忍等，到於一切自在之地，常隨善知識佛及菩薩得聞正法，供養眾僧殖諸善根恒無厭足，修諸菩薩一切行愿亦無厭足。何以故？過去諸佛於此十惡皆悉遠離，於一一惡不善業等亦不讚嘆。以是之故，善男子！於此十善

【現代漢語翻譯】現代漢語譯本眾生（一切有情）。菩薩因為遠離殺生，能夠使一切眾生沒有驚恐和怖畏，沒有一切憂愁、悲傷、痛苦和煩惱，善根成熟，具足果報。如果（眾生）在前世流轉於六道，沉沒于生死之河，因為這樣不殺生的因緣，（可以消除）前世所作的身、口、意等惡業和各種罪過，以及一切煩惱，這些煩惱會障礙眾生修習正法，（包括）自己做、教他人做，甚至見到他人做而隨喜。因為受持這樣不殺生的輪（教法），都能徹底摧毀一切惡業的障礙和罪報，使之不再存在。也因為不殺生的因緣，能夠使一切諸天和人等，都產生愛樂之心，沒有疑惑和後悔，壽命得以延長。臨終的時候，所愛的妻子和所有眷屬，都會圍繞在身邊，身體不受痛苦。甚至神識離去後所往之處，最終也不會見到閻羅王和各種獄卒。如果臨死時遇到善知識，（此人）清凈持戒，內心樂於修福，捨棄此身之後，能夠轉生到人間，諸根聰利，再次遇到善知識，清凈持戒，常常樂於修福，斷除各種惡行，從而追求一切大菩薩的修行，進入深邃的智慧之海，最終獲得菩提（覺悟）。他所出生的地方，常常遠離刀杖等各種惡劣的國土，壽命長遠，在自在清凈的國土中遠離各種驚恐和怖畏。如同佛的壽命無量無邊，也能夠成就這樣的壽命，為眾生說法教化，乃至佛涅槃之後，使佛法長久住世。善男子！這叫做菩薩摩訶薩（大菩薩）最初的輪（教法）。菩薩如果成就了這個輪（教法），在聲聞乘（小乘）、辟支佛乘（緣覺乘）方面不會有所缺失，對於一切如來的聲聞弟子也不會有所缺失。不會退轉于大乘的一切三昧（禪定）、各種陀羅尼（總持）以及各種忍辱等，到達一切自在的境界，常常跟隨善知識、佛和菩薩，聽聞正法，供養僧眾，種植各種善根，永遠不會感到滿足，修習各種菩薩的行愿，也不會感到滿足。為什麼呢？因為過去的諸佛對於這十惡（十種惡業）都完全遠離，對於每一種惡業和不善業等，也都不讚嘆。因為這個緣故，善男子！對於這十善（十種善業）

【English Translation】 English version Beings (all sentient beings). Because a Bodhisattva refrains from killing, they can enable all beings to be free from fear and terror, without any sorrow, grief, pain, or distress. Their roots of goodness mature, and they fully receive the karmic rewards. If (beings) have transmigrated through the six realms in past lives, sinking in the river of birth and death, due to this cause of not killing, (they can eliminate) the evil deeds of body, speech, and mind, and all kinds of sins, as well as all afflictions, which hinder beings from practicing the Dharma. This includes doing it themselves, teaching others to do it, and even seeing others do it and rejoicing in it. Because of upholding this wheel (teaching) of not killing, all obstacles of evil karma and their retributions can be completely destroyed, leaving nothing behind. Also, due to the cause of not killing, all gods and humans can develop love and joy, without doubt or regret, and their lifespans can be extended. When they are about to die, their beloved wives and all family members will surround them, and their bodies will not suffer. Even after their consciousness departs, they will not see Yama (the king of hell) and the various hell guards. If they encounter a virtuous teacher at the time of death, (this person) will uphold the precepts purely, and their heart will be happy to cultivate blessings. After abandoning this body, they can be reborn in the human realm with sharp faculties, and they will encounter a virtuous teacher again, uphold the precepts purely, always be happy to cultivate blessings, cut off all evil deeds, and thus pursue all the practices of a great Bodhisattva, enter the profound ocean of wisdom, and ultimately attain Bodhi (enlightenment). The place where they are born will always be far from countries with weapons and other evils. Their lifespan will be long, and they will be free from all fear and terror in a pure and free land. Just like the Buddha's immeasurable and boundless lifespan, they can also achieve such a lifespan, teach and transform beings, and even after the Buddha's Nirvana, they can make the Dharma endure for a long time. Good man! This is called the first wheel (teaching) of a Bodhisattva Mahasattva (great Bodhisattva). If a Bodhisattva achieves this wheel (teaching), they will not be lacking in the Sravaka Vehicle (Hinayana) or the Pratyekabuddha Vehicle (Solitary Realizer Vehicle), nor will they be lacking in any of the Sravaka disciples of all Tathagatas. They will not regress from all Samadhis (meditative absorptions), all Dharanis (mantras), and all forms of patience of the Mahayana, reaching the state of complete freedom. They will always follow virtuous teachers, Buddhas, and Bodhisattvas, hear the true Dharma, make offerings to the Sangha, plant all kinds of good roots, and never feel satisfied. They will also never feel satisfied in cultivating all the practices and vows of a Bodhisattva. Why is this so? Because all the Buddhas of the past completely avoided these ten evils (ten evil deeds), and they did not praise any evil deeds or unwholesome actions. For this reason, good man! Regarding these ten good deeds (ten good actions),

若能守一善業，以如是相所獲果報亦如前說。

「複次，善男子！菩薩摩訶薩修行不盜，能施一切眾生無驚、無怖、無畏亦無愁惱。己所有物，如法飲食資身財業，恒求一切如法利益無非法欲。以此善根行業果報，假使曾於六趣流轉沒生死河，以不盜力故，身、口、意業所作眾罪能障正法，乃至財業等障，自作、教他、見作隨喜，以不盜輪，皆悉輾除令無有餘，亦令人天一切愛樂而無疑悔，乃至臨命終時，妻子眷屬一切圍繞身不受苦。若命終后神逝所往，不見閻羅王及諸獄卒，恒遇所愛諸善知識。持戒清凈心樂福田，乃至能離一切惡法，成就一切無量善法。隨所生處得大財業，有財業已能離怖畏，而悉不與水、火賊共。乃至到于菩提，悉得眾寶嚴飾佛國寶樹具足，無我、我所，無取無著，成就一切眾生行業。無我所、無所受，無壽、無眾生，而悉調伏于彼佛國。善男子！是名菩薩摩訶薩第二輪也。

「若菩薩成就此輪，于聲聞、辟支佛乘悉無闕失，乃至如來聲聞弟子亦無譏嫌，而自於彼摩訶衍乘無有厭足，悉得一切諸三昧門及陀羅尼忍地，亦不捨於一切誓願。

「複次，善男子！菩薩摩訶薩終身遠離邪淫，一切眾生皆為欲流之所沉沒，而能施於無畏、無嫉、無熱惱害，於己妻色恒生知足無非法欲。

【現代漢語翻譯】現代漢語譯本：如果能夠守護一個善業，像這樣所獲得的果報也如前面所說。『再者，善男子！菩薩摩訶薩修行不偷盜，能夠給予一切眾生無驚恐、無怖畏、無憂愁惱。自己所有的財物，如法獲得的飲食、資身財物，恒常追求一切如法的利益，沒有非法的慾望。憑藉這種善根行業果報，即使曾經在六道輪迴中沉沒于生死之河，因為不偷盜的力量，身、口、意所造作的能夠障礙正法的各種罪業，乃至財物等障礙，無論是自己做、教他人做、還是見到他人做而隨喜，都因為不偷盜的輪轉力量，全部輾除乾淨，沒有剩餘，也使人天一切都喜愛而沒有疑悔，乃至臨命終時，妻子眷屬都圍繞在身邊而沒有痛苦。如果命終后神識所往，不會見到閻羅王和各種獄卒，常常遇到所喜愛的各種善知識。持戒清凈，內心喜愛福田，乃至能夠遠離一切惡法，成就一切無量的善法。無論生在何處都能獲得巨大的財富，有了財富后能夠遠離怖畏，而且不會與水、火、盜賊共同擁有。乃至到達菩提，都能獲得各種珍寶裝飾的佛國，寶樹具足，沒有我、我所，沒有執取和執著，成就一切眾生的行業。沒有我所、沒有所受，沒有壽命、沒有眾生，而能夠調伏那個佛國。善男子！這叫做菩薩摩訶薩的第二輪。『如果菩薩成就了這個輪，對於聲聞乘、辟支佛乘都沒有缺失，乃至如來的聲聞弟子也不會有譏嫌，而自己對於大乘佛法沒有厭倦，能夠獲得一切三昧門和陀羅尼忍地，也不會捨棄一切誓願。『再者，善男子！菩薩摩訶薩終身遠離邪淫，一切眾生都被慾望的洪流所淹沒，而菩薩能夠給予無畏、無嫉妒、無熱惱的傷害，對於自己的妻子恒常感到滿足，沒有非法的慾望。

【English Translation】 English version: If one can uphold one good karma, the resulting karmic retribution obtained in this manner is also as previously described. 'Furthermore, good man! A Bodhisattva Mahasattva, practicing non-stealing, is able to bestow upon all sentient beings freedom from alarm, fear, worry, and distress. Regarding their own possessions, such as lawfully obtained food and resources for sustenance, they constantly seek all lawful benefits, without any unlawful desires. Through the karmic retribution of this virtuous action, even if they have been submerged in the river of birth and death, transmigrating through the six realms, due to the power of non-stealing, all the sins committed by body, speech, and mind that obstruct the true Dharma, even obstacles such as material possessions, whether done by oneself, taught to others, or seen and rejoiced in, are all completely eradicated without remainder by the wheel of non-stealing. It also causes all beings in the heavens and human realms to love and have no doubt or regret, and even at the time of death, their wives and family will surround them without suffering. If, after death, their consciousness departs, they will not see Yama, the King of Death, or the various prison guards, and will always encounter the virtuous friends they love. They will uphold pure precepts, their hearts will delight in the field of merit, and they will be able to abandon all evil dharmas, accomplishing all immeasurable good dharmas. Wherever they are born, they will obtain great wealth, and having wealth, they will be able to be free from fear, and will not share it with water, fire, or thieves. Even until reaching Bodhi, they will obtain Buddha lands adorned with various treasures, with complete jeweled trees, without self or what belongs to self, without grasping or attachment, accomplishing the actions of all sentient beings. Without what belongs to self, without what is received, without lifespan, without sentient beings, they will be able to subdue that Buddha land. Good man! This is called the second wheel of a Bodhisattva Mahasattva.' 'If a Bodhisattva accomplishes this wheel, they will have no deficiency in the Sravaka Vehicle or Pratyekabuddha Vehicle, and even the Sravaka disciples of the Tathagata will have no criticism. They themselves will have no weariness of the Mahayana Vehicle, and will obtain all Samadhi gates and Dharani patience grounds, and will not abandon all vows.' 'Furthermore, good man! A Bodhisattva Mahasattva remains completely free from sexual misconduct throughout their life. All sentient beings are submerged in the torrent of desire, but the Bodhisattva is able to bestow freedom from fear, jealousy, and the harm of burning afflictions. They are always content with their own spouse and have no unlawful desires.'

以是善根果報力故，若有宿世邪淫果報，六趣生死流轉諸有，自作、教他、見作隨喜，而令悉離諸邪淫輪，輾斷惡業令無有餘。乃至成菩提道生於凈國，無女人處第一清凈，彼諸眾生皆悉化生，不從父母和合受身。善男子！是名菩薩摩訶薩第三輪也。

「菩薩摩訶薩成就此輪，乃至不捨一切願行。

「複次，善男子！菩薩摩訶薩盡其形壽，離諸妄語常隨順語。以是因緣人天歡喜，乃至逮得菩提，不諂眾生而生其國。所言真實無有虛偽，是名菩薩摩訶薩第四輪也。

「若菩薩成就此輪，乃至常求一切菩薩願行，而無厭足終不暫舍。

「複次，善男子！菩薩摩訶薩於終身中常離兩舌，乃至以此善根至成菩提，調伏眾生修六和敬來生其國，皆共一心互相恭敬，而無違失修質直法。善男子！是名菩薩摩訶薩第五輪也。

「菩薩摩訶薩成就此輪，乃至常求菩薩行愿，無有厭足終不暫舍。

「複次，善男子！菩薩摩訶薩遠離惡口乃至成就菩提，耳終不聞不適意事，常生佛國恒聞種種柔軟人聲及音樂聲，聞諸法聲周遍佛國。志念成就梵音清徹，如是眾生來生其國。善男子！是名菩薩摩訶薩第六輪也。

「若有菩薩成就此輪，從初發心乃至成佛，恒求菩薩一切行愿，而無厭足終不捨離。

【現代漢語翻譯】現代漢語譯本：由於這種善根果報的力量，如果有人宿世有邪淫的果報，在六道（地獄、餓鬼、畜生、阿修羅、人、天）生死中流轉，無論是自己做、教唆他人做、還是見到他人做而隨喜，都能使他們完全脫離邪淫的輪迴，徹底斷除惡業，不留餘燼。乃至最終成就菩提道，往生到清凈的佛國，那裡沒有女人，是第一清凈之地，那裡的眾生都是化生，不從父母結合而受生。善男子！這稱為菩薩摩訶薩（偉大的菩薩）的第三輪。菩薩摩訶薩成就這第三輪，乃至不捨棄一切願行。再者，善男子！菩薩摩訶薩盡其一生，遠離妄語，常說真實的話。因為這個因緣，人天都歡喜，乃至最終證得菩提，不以諂媚之心對待眾生而往生到佛國。所說的話真實不虛，這稱為菩薩摩訶薩的第四輪。如果菩薩成就這第四輪，乃至常常追求一切菩薩的願行，永不滿足，終不暫舍。再者，善男子！菩薩摩訶薩在整個生命中，常常遠離兩舌（挑撥離間），乃至以此善根成就菩提，調伏眾生，修習六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均），往生到佛國，大家同心同德，互相恭敬，沒有違背，修習正直之法。善男子！這稱為菩薩摩訶薩的第五輪。菩薩摩訶薩成就這第五輪，乃至常常追求菩薩的行愿，永不滿足，終不暫舍。再者，善男子！菩薩摩訶薩遠離惡口，乃至成就菩提，耳朵永遠不會聽到不順心的事情，常生於佛國，恒常聽到各種柔和的人聲和音樂聲，聽到諸法的聲音遍佈佛國。心念成就清凈的梵音，這樣的眾生往生到佛國。善男子！這稱為菩薩摩訶薩的第六輪。如果有菩薩成就這第六輪，從最初發心乃至成佛，恒常追求菩薩的一切行愿，永不滿足，終不捨離。

【English Translation】 English version: By the power of this root of good and its resultant karmic effect, if there are those who, due to past lives' karmic effects of sexual misconduct, transmigrate through the six realms of existence (hell, hungry ghosts, animals, asuras, humans, and devas), whether they committed it themselves, instructed others to do it, or rejoiced in seeing others do it, they will be completely liberated from the cycle of sexual misconduct, their evil karma will be completely severed, leaving no residue. Ultimately, they will attain the path of Bodhi and be born in a pure Buddha-land, a place without women, the foremost place of purity, where all beings are born by transformation, not from the union of parents. Good man! This is called the third wheel of a Bodhisattva Mahasattva (great Bodhisattva). A Bodhisattva Mahasattva who has accomplished this wheel will not abandon all vows and practices. Furthermore, good man! A Bodhisattva Mahasattva, throughout their life, abstains from false speech and always speaks truthfully. Because of this, humans and devas rejoice, and they eventually attain Bodhi, without being deceitful to sentient beings, and are born in that Buddha-land. Their words are true and without falsehood. This is called the fourth wheel of a Bodhisattva Mahasattva. If a Bodhisattva accomplishes this wheel, they will constantly seek all the vows and practices of a Bodhisattva, never being satisfied and never abandoning them even for a moment. Furthermore, good man! A Bodhisattva Mahasattva, throughout their life, always abstains from divisive speech (sowing discord), and through this root of good, they attain Bodhi, subdue sentient beings, cultivate the six harmonies (harmony in body, harmony in speech, harmony in mind, harmony in precepts, harmony in views, and harmony in benefits), and are born in that Buddha-land, where everyone is of one mind, respects each other, without any discord, and cultivates the path of integrity. Good man! This is called the fifth wheel of a Bodhisattva Mahasattva. A Bodhisattva Mahasattva who has accomplished this wheel will constantly seek the practices and vows of a Bodhisattva, never being satisfied and never abandoning them even for a moment. Furthermore, good man! A Bodhisattva Mahasattva abstains from harsh speech, and until they attain Bodhi, their ears will never hear unpleasant things. They are always born in a Buddha-land, constantly hearing various gentle human voices and musical sounds, and hearing the sounds of the Dharma pervading the Buddha-land. Their minds achieve pure Brahma sounds, and such beings are born in that Buddha-land. Good man! This is called the sixth wheel of a Bodhisattva Mahasattva. If a Bodhisattva accomplishes this wheel, from the initial aspiration to Buddhahood, they will constantly seek all the practices and vows of a Bodhisattva, never being satisfied and never abandoning them.

「複次，善男子！菩薩摩訶薩于其終身遠離綺語，乃至菩提。常于佛國聞諸菩薩摩訶薩百千法音周遍佛國，而恒遠離一切綺語。成就善語、法語，如是眾生來生其國。善男子！是名菩薩摩訶薩第七輪也。

「若菩薩成就此輪，乃至菩提，常求菩薩一切行愿，而無厭足終不暫舍。

「複次，善男子！菩薩摩訶薩于其終身遠離貪慾，乃至菩提，常生凈國地平如掌眾寶充滿，亦以寶樹而嚴飾之。復有若干種無價寶衣，瓔珞、幢幡、金繩、珠瓔，而彼世界種種莊嚴羅網寶樹。彼中眾生遠離憍慢我心貢高，顏貌端嚴諸根具足其心平等，如是眾生來生其國。善男子！是名菩薩摩訶薩第八輪也。

「若菩薩能成就此輪，乃至菩提，恒求菩薩一切行愿，而無厭足終不暫舍。

「複次，善男子！菩薩摩訶薩于其終身遠離瞋恚，乃至菩提，悉除一切垢惱穢濁塵云暴風。于彼凈國無諸濁惡斷除憍慢，生彼國已形色端正，相好第一諸根不缺，禪定慈悲以自嚴飾，如是眾生來生其國。善男子！是名菩薩摩訶薩第九輪也。

「若菩薩成就是輪，乃至菩提，恒求菩薩所作願行，而無厭足終不暫舍。

「複次，善男子！菩薩摩訶薩于其終身遠離邪見，復能以此離邪見輪，令諸人天一切愛樂。若有眾生流轉六

【現代漢語翻譯】現代漢語譯本『再者，善男子！菩薩摩訶薩在其一生中遠離綺語（無意義的、虛假的言辭），直至證得菩提（覺悟）。他們常在佛國聽聞諸菩薩摩訶薩宣講的百千種佛法之音，遍佈佛國，並且始終遠離一切綺語。他們成就善語、法語（符合佛法的言語），這樣的眾生會往生到他們的佛國。善男子！這被稱為菩薩摩訶薩的第七輪。』『如果菩薩成就了此輪，直至證得菩提，他們會不斷尋求菩薩的一切行愿，永不滿足，也絕不暫時放棄。』『再者，善男子！菩薩摩訶薩在其一生中遠離貪慾，直至證得菩提。他們常生於清凈的佛國，那裡的土地平坦如手掌，充滿各種珍寶，並以寶樹裝飾。還有各種無價的寶衣、瓔珞、幢幡、金繩、珠瓔，以及種種莊嚴的羅網寶樹。那裡的眾生遠離驕慢、我執和貢高，容貌端正，諸根具足，內心平等。這樣的眾生會往生到他們的佛國。善男子！這被稱為菩薩摩訶薩的第八輪。』『如果菩薩能夠成就此輪，直至證得菩提，他們會不斷尋求菩薩的一切行愿，永不滿足，也絕不暫時放棄。』『再者，善男子！菩薩摩訶薩在其一生中遠離瞋恚（憤怒），直至證得菩提。他們徹底清除一切垢惱、穢濁、塵雲和暴風。在他們清凈的佛國中，沒有各種污濁和邪惡，斷除了驕慢。往生到那裡的眾生，形色端正，相好第一，諸根不缺，以禪定和慈悲來莊嚴自身。這樣的眾生會往生到他們的佛國。善男子！這被稱為菩薩摩訶薩的第九輪。』『如果菩薩成就了此輪，直至證得菩提，他們會不斷尋求菩薩所作的願行，永不滿足，也絕不暫時放棄。』『再者，善男子！菩薩摩訶薩在其一生中遠離邪見（錯誤的見解），並且能夠以此遠離邪見的輪，使諸人天一切愛樂。如果有眾生在六道輪迴中流轉，

【English Translation】 English version 'Furthermore, good man! Bodhisattva Mahasattvas throughout their lives abstain from frivolous speech (meaningless, false words), until they attain Bodhi (enlightenment). They constantly hear the myriad Dharma sounds of Bodhisattva Mahasattvas throughout the Buddha-lands, and they always abstain from all frivolous speech. They accomplish good speech and Dharma speech (words that accord with the Dharma), and such beings will be reborn in their Buddha-lands. Good man! This is called the seventh wheel of a Bodhisattva Mahasattva.' 'If a Bodhisattva accomplishes this wheel, until they attain Bodhi, they constantly seek all the practices and vows of a Bodhisattva, never being satisfied and never abandoning them even for a moment.' 'Furthermore, good man! Bodhisattva Mahasattvas throughout their lives abstain from greed, until they attain Bodhi. They are constantly born in pure Buddha-lands, where the ground is as flat as the palm of a hand, filled with various treasures, and adorned with jeweled trees. There are also various priceless jeweled garments, necklaces, banners, golden ropes, and pearl garlands, as well as various adorned nets and jeweled trees. The beings there are free from arrogance, ego, and pride; their appearances are dignified, their faculties are complete, and their minds are equal. Such beings will be reborn in their Buddha-lands. Good man! This is called the eighth wheel of a Bodhisattva Mahasattva.' 'If a Bodhisattva can accomplish this wheel, until they attain Bodhi, they constantly seek all the practices and vows of a Bodhisattva, never being satisfied and never abandoning them even for a moment.' 'Furthermore, good man! Bodhisattva Mahasattvas throughout their lives abstain from anger, until they attain Bodhi. They completely eliminate all defilements, impurities, dust clouds, and storms. In their pure Buddha-lands, there are no impurities or evils, and arrogance is eliminated. Beings reborn there have dignified appearances, excellent features, complete faculties, and adorn themselves with meditation and compassion. Such beings will be reborn in their Buddha-lands. Good man! This is called the ninth wheel of a Bodhisattva Mahasattva.' 'If a Bodhisattva accomplishes this wheel, until they attain Bodhi, they constantly seek the vows and practices of a Bodhisattva, never being satisfied and never abandoning them even for a moment.' 'Furthermore, good man! Bodhisattva Mahasattvas throughout their lives abstain from wrong views, and they can use this wheel of abstaining from wrong views to make all humans and devas love and admire them. If there are beings transmigrating in the six realms,

趣沒生死河，如是人等起身、口、意，一切業障及煩惱障而障正法，自作、教他、見作隨喜，以此離邪見輪，碾斷業結令滅無餘。妻子眷屬圍繞左右，臨命終時身不受苦，神逝所往亦終不見閻羅王等及諸獄卒，隨善知識持戒清凈，心樂福田恒生正信。命終之後得生人中，亦與善知識及諸持戒福田之人，而相遭遇，還相依止令得正見。為善知識之所教授，修習善法，恒離一切不善等惡，于諸善根皆悉成就，一切菩薩所行之道無不修習。以是因緣，能度一切眾生入摩訶衍正法大海，乃至得菩提道。一切疑網及諸吉相、常見斷見，離我我所見，如此眾生來生其國壽命無量，悉同法味皆是大乘，棄捨聲聞、辟支佛，及諸天魔一切外道並魔眷屬，皆悉已離如是等惡，來生其國。彼佛壽命無量無邊，恒于其中而作佛事。般涅槃后令法久住，無所損減而更熾然皆悉一味。善男子！是名菩薩第十輪也。

「若菩薩摩訶薩成就此輪，于聲聞乘、辟支佛乘不生譏嫌，及二乘人亦無譏嫌，乃至大乘亦復如是。于大乘人能令增廣熾然三寶，于諸如來聲聞弟子，成器及不成器者，亦無譏嫌，而能莊嚴摩訶衍道。一切三昧諸陀羅尼乃至忍地，恒善修學，證勝進法，不離諸佛及大菩薩善知識等，聽法信受。樂供養眾心無厭足，求諸善根終不暫舍

【現代漢語翻譯】現代漢語譯本：

超越生死之河，像這樣的人，他們的身、口、意所造作的一切業障和煩惱障，會障礙正法。無論是自己造作，教唆他人，還是見到他人造作而隨喜，都能因此遠離邪見之輪，碾斷業的束縛，使其滅盡無餘。當他們被妻子眷屬圍繞，臨終時身體不會遭受痛苦，神識所往之處也不會見到閻羅王等和獄卒。他們會跟隨持戒清凈的善知識，心中樂於福田，恒常生起正信。命終之後，他們會轉生為人，並與善知識和持戒的福田之人相遇，互相依止，從而獲得正見。他們會受到善知識的教導，修習善法，恒常遠離一切不善等惡行，在各種善根上都得到成就，修習一切菩薩所行的道。因為這個因緣，他們能夠度化一切眾生進入摩訶衍（大乘）正法的大海，乃至證得菩提道（覺悟之道）。一切疑網和各種吉相、常見、斷見，以及遠離我見、我所見，這樣的眾生來生到那個國土，壽命無量，都具有相同的法味，都是大乘行者。他們捨棄了聲聞乘、辟支佛乘，以及諸天魔和一切外道及其眷屬，都已遠離這些惡行，來到那個國土。那尊佛的壽命無量無邊，恒常在那裡進行佛事。在佛陀般涅槃（圓寂）后，佛法能夠長久住世，不會有任何損減，反而更加興盛，始終保持同一味道。善男子！這被稱為菩薩的第十輪。

如果菩薩摩訶薩成就了這個輪，對於聲聞乘、辟支佛乘不會產生譏諷和嫌棄，對於二乘人也不會有譏諷和嫌棄，乃至對於大乘也是如此。對於大乘行者，能夠使三寶更加增廣和興盛。對於諸如來和聲聞弟子，無論是成器還是不成器者，也不會有譏諷和嫌棄，而是能夠莊嚴摩訶衍道。他們恒常精進修學一切三昧（禪定）、諸陀羅尼（總持法門）乃至忍地（安忍的境界），證得殊勝的進步之法，不離開諸佛和大菩薩等善知識，聽聞佛法並信受奉行。他們樂於供養大眾，心中沒有厭足，追求各種善根，終不暫舍。 English version:

Having crossed the river of birth and death, such individuals, through their actions of body, speech, and mind, eliminate all karmic obstacles and afflictive hindrances that obstruct the true Dharma. Whether they act themselves, instruct others, or rejoice in the actions of others, they thereby depart from the wheel of wrong views, crush the bonds of karma, and extinguish them completely. Surrounded by their wives and families, at the time of death, their bodies do not suffer, and their spirits do not encounter Yama (the king of hell) or the prison guards. They follow virtuous teachers who uphold pure precepts, delight in the field of merit, and constantly generate right faith. After death, they are reborn among humans and encounter virtuous teachers and those who uphold precepts, relying on each other to attain right views. They are taught by virtuous teachers, cultivate virtuous practices, constantly avoid all unwholesome and evil deeds, achieve all roots of goodness, and practice all the paths of the Bodhisattvas. Through this cause, they can lead all beings into the great ocean of the Mahayana (Great Vehicle) true Dharma, and even attain the path of Bodhi (enlightenment). All doubts, auspicious signs, views of permanence, views of annihilation, and the views of self and what belongs to self are abandoned. Such beings, when reborn in that land, have immeasurable lifespans, all share the same taste of Dharma, and are all Mahayana practitioners. They have abandoned the Sravakayana (Vehicle of Hearers), Pratyekabuddhayana (Vehicle of Solitary Buddhas), as well as all heavenly demons and external paths and their retinues. They have all departed from such evils and are reborn in that land. The lifespan of that Buddha is immeasurable and boundless, and he constantly performs the work of a Buddha there. After the Buddha's Parinirvana (final passing), the Dharma will endure for a long time, without any diminution, but rather will flourish, always remaining of one taste. Good man! This is called the tenth wheel of the Bodhisattva.

If a Bodhisattva Mahasattva (great Bodhisattva) achieves this wheel, they do not generate scorn or disdain for the Sravakayana or Pratyekabuddhayana, nor do they have scorn or disdain for those of the two vehicles, and the same is true even for the Mahayana. For Mahayana practitioners, they can cause the Three Jewels to be further expanded and flourish. For the Tathagatas (Buddhas) and their Sravaka (hearer) disciples, whether they are vessels or not, they do not have scorn or disdain, but rather can adorn the Mahayana path. They constantly and diligently study all Samadhis (meditative absorptions), Dharanis (mantras), and even the level of patience, attaining superior progressive Dharma, not departing from the Buddhas, great Bodhisattvas, and virtuous teachers, listening to the Dharma and believing and accepting it. They delight in making offerings to the assembly, without any sense of satiety, seeking all roots of goodness, and never abandoning them even for a moment.

【English Translation】 English version:

Having crossed the river of birth and death, such individuals, through their actions of body, speech, and mind, eliminate all karmic obstacles and afflictive hindrances that obstruct the true Dharma. Whether they act themselves, instruct others, or rejoice in the actions of others, they thereby depart from the wheel of wrong views, crush the bonds of karma, and extinguish them completely. Surrounded by their wives and families, at the time of death, their bodies do not suffer, and their spirits do not encounter Yama (the king of hell) or the prison guards. They follow virtuous teachers who uphold pure precepts, delight in the field of merit, and constantly generate right faith. After death, they are reborn among humans and encounter virtuous teachers and those who uphold precepts, relying on each other to attain right views. They are taught by virtuous teachers, cultivate virtuous practices, constantly avoid all unwholesome and evil deeds, achieve all roots of goodness, and practice all the paths of the Bodhisattvas. Through this cause, they can lead all beings into the great ocean of the Mahayana (Great Vehicle) true Dharma, and even attain the path of Bodhi (enlightenment). All doubts, auspicious signs, views of permanence, views of annihilation, and the views of self and what belongs to self are abandoned. Such beings, when reborn in that land, have immeasurable lifespans, all share the same taste of Dharma, and are all Mahayana practitioners. They have abandoned the Sravakayana (Vehicle of Hearers), Pratyekabuddhayana (Vehicle of Solitary Buddhas), as well as all heavenly demons and external paths and their retinues. They have all departed from such evils and are reborn in that land. The lifespan of that Buddha is immeasurable and boundless, and he constantly performs the work of a Buddha there. After the Buddha's Parinirvana (final passing), the Dharma will endure for a long time, without any diminution, but rather will flourish, always remaining of one taste. Good man! This is called the tenth wheel of the Bodhisattva.

If a Bodhisattva Mahasattva (great Bodhisattva) achieves this wheel, they do not generate scorn or disdain for the Sravakayana or Pratyekabuddhayana, nor do they have scorn or disdain for those of the two vehicles, and the same is true even for the Mahayana. For Mahayana practitioners, they can cause the Three Jewels to be further expanded and flourish. For the Tathagatas (Buddhas) and their Sravaka (hearer) disciples, whether they are vessels or not, they do not have scorn or disdain, but rather can adorn the Mahayana path. They constantly and diligently study all Samadhis (meditative absorptions), Dharanis (mantras), and even the level of patience, attaining superior progressive Dharma, not departing from the Buddhas, great Bodhisattvas, and virtuous teachers, listening to the Dharma and believing and accepting it. They delight in making offerings to the assembly, without any sense of satiety, seeking all roots of goodness, and never abandoning them even for a moment.

，菩薩所行六波羅蜜亦無厭足。

「善男子！若能成就如是十輪者，菩薩摩訶薩疾成無上正真道覺。何以故？過去諸佛修行十善離一切惡，能現如是種種果報因緣無量相貌，具菩提道，悉斷一切煩惱結使，盡竭三惡皆使無餘。是故能令紹三寶種，久住於世常得熾然，使不復受三有之身，向于涅槃，為斷陰、入、界等入無畏城。以此遠離十惡因緣，具足果報如上所說，以是義故，善男子！若於此十善不修一者，求于佛道而復自言：『我是大乘，皆應當得無上菩提。』如此之人是大妄語，多行諂曲種種欺誑，于諸佛所能斷一切眾生善根，趣向三惡。是故，善男子！具足十善剎利大姓，婆羅門大家，四天王天，乃至非想非非想天，聲聞、乘辟支佛乘，修行如是十善功德，悉能具足阿耨多羅三藐三菩提故。善男子！以此十善而自莊嚴，求無上果修學大乘疾成佛道者，此則安立一切功德善根處所。若能守護十善，便於善根誓願滿足成無上道。」

爾時，世尊欲重宣此義而說偈言：

「以十輪覺悟，　　欲離一切苦；　不應譏聲聞，　　惱著袈裟者。　隨順緣覺乘，　　信心勤精進；　安樂諸眾生，　　而受行大乘。　一切諸緣覺，　　覺了最勝法；　凈修于佛道，　　速證得菩提。　遠離於殺生，　

【現代漢語翻譯】現代漢語譯本：菩薩所修行的六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）也永不滿足。『善男子！如果能夠成就這十輪，菩薩摩訶薩就能迅速成就無上正等正覺的佛道。為什麼呢？因為過去的諸佛修行十善，遠離一切惡行，才能顯現出如此種種果報的因緣，具有無量的相貌，具足菩提之道，徹底斷除一切煩惱結使，使三惡道完全枯竭，沒有剩餘。因此，才能使三寶的種子得以延續，長久住世，常得興盛，使眾生不再受三有之身，趨向涅槃，爲了斷除陰、入、界等，進入無畏之城。這是因為遠離了十惡的因緣，具足瞭如上所說的果報。因此，善男子！如果在這十善中連一個都不修，卻求佛道，還自稱：『我是大乘，都應當得到無上菩提。』這樣的人是大妄語，多行諂媚、欺騙，在諸佛面前能斷絕一切眾生的善根，趨向三惡道。所以，善男子！具足十善的剎帝利（古代印度四大種姓之一，指武士、統治者）大姓，婆羅門（古代印度四大種姓之一，指祭司）大家，四天王天（佛教欲界第一層天），乃至非想非非想天（佛教三界之頂層天），聲聞乘（聽聞佛法而修行的乘），辟支佛乘（不依師教，自悟的乘），修行這樣的十善功德，都能具足阿耨多羅三藐三菩提（無上正等正覺）。善男子！用這十善來莊嚴自己，求無上果，修學大乘，迅速成就佛道，這才是安立一切功德善根的處所。如果能夠守護十善，就能在善根上發誓愿，滿足願望，成就無上道。』當時，世尊爲了重申這個道理，說了偈語：『以十輪覺悟，想要脫離一切苦；不應該譏諷聲聞，惱怒穿著袈裟的人。隨順緣覺乘，信心勤奮精進；安樂一切眾生，而受行大乘。一切諸緣覺，覺悟最殊勝的法；清凈地修習佛道，迅速證得菩提。遠離殺生，

【English Translation】 English version: The Bodhisattva's practice of the six Paramitas (generosity, discipline, patience, diligence, meditation, and wisdom) is also never satisfied. 'Good man! If one can accomplish these ten wheels, the Bodhisattva Mahasattva will quickly achieve the unsurpassed, true, and complete enlightenment of Buddhahood. Why is that? Because the Buddhas of the past cultivated the ten virtues, abandoning all evil deeds, and were able to manifest such various karmic causes and conditions, possessing immeasurable forms, complete with the path to Bodhi, thoroughly severing all afflictions and fetters, completely exhausting the three evil realms, leaving nothing remaining. Therefore, they are able to continue the lineage of the Three Jewels, dwell long in the world, always flourishing, causing beings to no longer receive the body of the three realms, moving towards Nirvana, in order to sever the skandhas, entrances, and realms, entering the city of fearlessness. This is because they have distanced themselves from the causes and conditions of the ten evils, and have fulfilled the karmic rewards as described above. Therefore, good man! If one does not cultivate even one of these ten virtues, yet seeks the path of Buddhahood, and even claims: 『I am of the Mahayana, and should all attain unsurpassed Bodhi,』 such a person is a great liar, engaging in much flattery and deception, and in the presence of the Buddhas, is able to sever the roots of goodness of all beings, leading them towards the three evil realms. Therefore, good man! Those who possess the ten virtues, such as the great Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) families, the great Brahmin (one of the four major castes in ancient India, referring to priests) families, the Four Heavenly Kings (the first heaven in the desire realm of Buddhism), and even the Neither Perception Nor Non-Perception Heaven (the highest heaven in the three realms of Buddhism), the Sravaka Vehicle (the vehicle of those who practice by listening to the Buddha's teachings), and the Pratyekabuddha Vehicle (the vehicle of those who attain enlightenment on their own, without a teacher), by cultivating such meritorious virtues of the ten virtues, all can fulfill Anuttara-samyak-sambodhi (unsurpassed, true, and complete enlightenment). Good man! By adorning oneself with these ten virtues, seeking the unsurpassed fruit, cultivating the Mahayana, and quickly achieving Buddhahood, this is the place where all meritorious virtues and roots of goodness are established. If one can protect the ten virtues, then one can make vows regarding the roots of goodness, fulfill those vows, and achieve the unsurpassed path.』 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'With the ten wheels of awakening, desiring to be free from all suffering; one should not criticize the Sravakas, nor be annoyed by those who wear the robes. Following the Pratyekabuddha Vehicle, with faith and diligent effort; bringing peace to all beings, and practicing the Mahayana. All the Pratyekabuddhas, awakened to the most supreme Dharma; purely cultivating the path of the Buddha, quickly attaining Bodhi. Abstaining from killing,

人天皆愛念；　生生得長壽，　　善修無害業。　一切所生處，　　常樂於佛法；　親近世尊者，　　速證得菩提。　若離於偷盜，　　一切智所敬；　悉滅諸慳貪，　　守護不盜戒。　生處常大富，　　為他作施主；　而得嚴凈國，　　以眾寶莊飾。　滅除煩惱穢，　　干竭于愛慾；　能遠離邪淫，　　速得清凈國。　永離欲淤泥，　　解脫凈眾生；　令入于大乘，　　由離邪淫故。　欲得聖智者，　　讚歎于實語；　棄捨諸妄語，　　悉滅于苦惱。　究竟得實語，　　常值于諸佛；　速疾成菩提。　　遠離妄語故，　堪任為善器。　　而遠離兩舌，　常與諸佛會，　　永舍于斷見，　得聖無染著，　　逮總持辯才，　能知深法海，　　不久得菩提。　常說柔軟語，　　遠離於惡口；　眾生所愛樂，　　能滅先世業。　令眾得歡悅，　　菩薩之法將；　悉知諸佛行，　　得入第十地。　智者所愛敬，　　遠離於綺語；　具足五功德，　　所說皆覺了。　欲聞尊賢教，　　及與求聖道；　供養諸佛海，　　速得一切智。　一心除貪淫，　　不壞於正法；　供養染衣者，　　熾然三乘道。　常生清凈國，　　法將之住處；　于彼獲妙智，　　第一無

【現代漢語翻譯】現代漢語譯本人天都愛慕他；生生世世都能長壽，因為他善於修行無害的善業。無論出生在何處，都能常常樂於佛法；親近世尊（佛陀）的人，能迅速證得菩提（覺悟）。如果遠離偷盜，就會受到一切智者（佛陀）的尊敬；完全滅除慳吝貪婪，守護不偷盜的戒律。出生之處常常非常富有，能為他人作施主；並且能得到莊嚴清凈的國土，用各種珍寶裝飾。滅除煩惱的污穢，使愛慾枯竭；能夠遠離邪淫，迅速得到清凈的國土。永遠脫離慾望的泥沼，解脫清凈的眾生；使他們進入大乘（菩薩乘），這是因為遠離邪淫的緣故。想要獲得聖智的人，應當讚歎真實的話語；拋棄各種虛妄的謊言，就能完全滅除痛苦煩惱。最終獲得真實的話語，常常能遇到諸佛；能迅速成就菩提，這是因為遠離妄語的緣故。堪能成為行善的器皿，並且遠離兩舌（挑撥離間）；常常與諸佛相會，永遠捨棄斷見（認為人死後一切皆無的錯誤見解），獲得聖潔無染的境界，掌握總持（記憶力）和辯才，能夠了解深奧的佛法，不久就能證得菩提。常常說柔和的話語，遠離惡語傷人；為眾生所喜愛，能夠滅除前世的業障。使眾生感到歡喜，成為菩薩的法將；完全瞭解諸佛的修行，得以進入第十地（菩薩的最高果位）。為智者所喜愛和尊敬，遠離花言巧語；具足五種功德，所說的話都能使人覺悟。想要聽聞尊貴的賢者教誨，以及尋求聖道；供養諸佛如海般無量，能迅速獲得一切智慧。一心去除貪慾和淫慾，不破壞正法；供養身穿袈裟的僧人，能使三乘（聲聞乘、緣覺乘、菩薩乘）的道業興盛。常常出生在清凈的國土，那是法將所居住的地方；在那裡獲得微妙的智慧，達到第一無上的境界。

【English Translation】 English version They are loved and respected by both humans and gods; They are born with longevity in every life, because they diligently cultivate harmless good deeds. Wherever they are born, they always find joy in the Dharma (Buddhist teachings); Those who are close to the World Honored One (Buddha) quickly attain Bodhi (enlightenment). If one abstains from stealing, they are respected by the All-Knowing One (Buddha); They completely eradicate stinginess and greed, and uphold the precept of not stealing. Their birthplace is always wealthy, and they become benefactors to others; And they obtain a magnificent and pure land, adorned with various treasures. They eliminate the defilement of afflictions, and dry up the thirst for desire; They are able to stay away from sexual misconduct, and quickly attain a pure land. They are forever free from the mire of desire, liberating pure beings; Leading them into the Mahayana (Great Vehicle), because of abstaining from sexual misconduct. Those who wish to attain sacred wisdom should praise truthful speech; Abandon all false speech, and completely eradicate suffering and afflictions. Ultimately attaining truthful speech, they often encounter all Buddhas; They quickly achieve Bodhi, because of abstaining from false speech. They are fit to be vessels of good deeds, and stay away from divisive speech; They often meet with all Buddhas, and forever abandon nihilistic views (the mistaken belief that nothing exists after death), Attaining a sacred and undefiled state, mastering Dharani (memory) and eloquence, Able to understand the profound Dharma, they will soon attain Bodhi. They always speak gently, and stay away from harsh words; They are loved by all beings, and are able to eliminate past karmic obstacles. They bring joy to all beings, and become Dharma generals of Bodhisattvas; They fully understand the practices of all Buddhas, and are able to enter the tenth Bhumi (the highest stage of a Bodhisattva). They are loved and respected by the wise, and stay away from frivolous speech; They possess five virtues, and their words enlighten all. Those who wish to hear the teachings of noble sages, and seek the sacred path; Making offerings to the Buddhas as vast as the ocean, they quickly attain all wisdom. With one mind, they eliminate greed and lust, and do not destroy the true Dharma; Making offerings to monks wearing robes, they ignite the path of the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). They are always born in a pure land, the dwelling place of Dharma generals; There, they obtain subtle wisdom, reaching the first and unsurpassed state.

上乘。　常行於慈心，　　遠離諸瞋恚；　速疾得禪定，　　志樂賢聖行。　生於清凈國，　　遠離一切過；　隨佛所住處，　　永離一切瞋。　專一修純信，　　遠離諸邪見；　顯示三乘道，　　是名法供養。　免離於惡趣，　　解脫值賢聖；　具足菩薩行，　　逮得最上智。　安住而說法，　　能成於菩提；　三昧總持忍，　　皆由十善故。　具足輪威德，　　悉碾除惡趣；　盡滅業結障，　　疾成正法將。

大方廣十輪經佈施品第十

「複次，善男子！若成就十輪菩薩摩訶薩，從初發心一切五欲皆悉舍離，勝於一切聲聞、辟支佛人，亦能為彼二乘而作福田。何等為十？常行佈施，所謂飲食、衣服、象、馬、輦輿，乃至己身手足、頭目、髓腦、耳鼻、皮骨、血肉一一皆舍。若行施時不著軀命，亦不為己求世間法、出世間樂，恒念度脫一切眾生，修大慈悲巧方便智。如是心施於諸眾生，為令一切皆得安樂故施，為滅一切眾生結使故施，不受後有故施，不粗心故施，無嫉妒故施，乃至最下乞人亦如是施，不為受報故施，不求聲聞、辟支佛故施，求一切種智故施，乃至一人亦常如是修行于施；是名菩薩摩訶薩心施，成就初輪莊嚴法施。

「如是菩薩從初發心，能為一切聲聞

【現代漢語翻譯】現代漢語譯本上乘的修行是：

常常懷著慈悲之心，遠離一切嗔恨；迅速進入禪定，立志追求賢聖的修行。

往生清凈的佛國，遠離一切過失；追隨佛陀的住處，永遠遠離一切嗔恨。

專心修持純凈的信心，遠離一切邪見；展示三乘（聲聞乘、緣覺乘、菩薩乘）的道路，這稱為法供養。

免除墮入惡道的危險，解脫后能遇到賢聖；具足菩薩的修行，獲得最上等的智慧。

安住于正法而說法，能夠成就菩提；三昧（專注）、總持（記憶）、忍辱，都是因為修持十善業的緣故。

具足轉輪聖王的威德，能夠徹底消除惡道；完全滅除業力的束縛和障礙，迅速成為正法的領袖。

《大方廣十輪經·佈施品》第十

『再者，善男子！如果成就了十輪菩薩摩訶薩（Mahasattva，偉大的菩薩），從最初發心時就捨棄一切五欲（色、聲、香、味、觸），勝過一切聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人），也能成為這二乘人的福田。哪十種呢？常常行佈施，包括飲食、衣服、象、馬、車乘，乃至自己的手足、頭目、骨髓、腦髓、耳鼻、面板、骨骼、血肉，都一一捨棄。在行佈施時，不執著于自己的身體和生命，也不為自己求世間的法或出世間的快樂，總是想著度脫一切眾生，修習大慈悲和巧妙的智慧。像這樣以心佈施給一切眾生，是爲了讓一切眾生都得到安樂而佈施，爲了滅除一切眾生的煩惱結使而佈施，爲了不受後有（來世）而佈施，不以粗糙的心態佈施，沒有嫉妒心而佈施，乃至對最卑微的乞丐也這樣佈施，不爲了求得回報而佈施，不爲了求得聲聞、辟支佛的果位而佈施，爲了求得一切種智（佛的智慧）而佈施，乃至對一個人也常常這樣修行佈施；這稱為菩薩摩訶薩的心施，成就初輪莊嚴法施。

『像這樣的菩薩從最初發心，就能為一切聲聞』

【English Translation】 English version The supreme practice is:

Always abide in loving-kindness, and stay away from all anger; Quickly attain meditative concentration, and aspire to the conduct of the wise and noble.

Be born in a pure Buddha-land, and stay away from all faults; Follow where the Buddha dwells, and forever be free from all anger.

Devote yourself to cultivating pure faith, and stay away from all wrong views; Reveal the path of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), this is called Dharma offering.

Avoid the danger of falling into evil realms, and be liberated to meet the wise and noble; Fully possess the practice of a Bodhisattva, and attain the supreme wisdom.

Abide in the Dharma and preach it, and be able to achieve Bodhi; Samadhi (concentration), Dharani (retention), and Kshanti (patience) all come from practicing the ten wholesome deeds.

Possess the majestic power of a Chakravartin (wheel-turning king), and be able to completely eliminate evil realms; Completely extinguish the bonds and obstacles of karma, and quickly become a leader of the true Dharma.

Chapter Ten, 'Giving,' of the Mahavaipulya Dasacakra Sutra

'Furthermore, good man! If a Bodhisattva Mahasattva (great Bodhisattva) who has achieved the Ten Wheels, from the initial arising of their mind, abandons all five desires (form, sound, smell, taste, touch), they surpass all Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers), and can also become a field of merit for these two vehicles. What are the ten? They constantly practice giving, including food, clothing, elephants, horses, carriages, and even their own hands, feet, head, eyes, marrow, brain, ears, nose, skin, bones, and flesh, all are given away. When giving, they do not cling to their own body and life, nor do they seek worldly or otherworldly pleasures for themselves, but always think of liberating all sentient beings, cultivating great compassion and skillful wisdom. Giving with such a mind to all sentient beings is done to bring happiness to all, to extinguish the afflictions of all beings, to not receive future existence, to not give with a coarse mind, to give without jealousy, and to give even to the lowest beggar in this way, not giving for the sake of reward, not giving for the sake of becoming a Sravaka or Pratyekabuddha, but giving for the sake of attaining all-knowing wisdom (Buddha's wisdom), and even to one person, they always practice giving in this way; this is called the Bodhisattva Mahasattva's giving of the mind, accomplishing the first wheel of adorned Dharma giving.

'Such a Bodhisattva, from the initial arising of their mind, can benefit all Sravakas.'

、辟支佛作大福田，應當守護恭敬供養。何以故？一切聲聞、辟支佛，為斷己身三惡趣貧，但自饒益而不為他修行佈施。菩薩摩訶薩為斷一切眾生苦惱，以大慈悲哀愍心施，是故能為聲聞、辟支佛而作福田。不為於己而求果報，唯為最上第一樂故常行於施，終不染著人、天生死五欲樂故修行于施，而為利益一切眾生不念自身所受善、惡修行于施，為斷一切眾生苦報修行於施。菩薩能如是行檀波羅蜜故，堪任為聲聞、辟支佛福田。若不染著世間五欲，而為具足大慈大悲能如是施，名為菩薩摩訶薩，亦名聲聞、辟支佛福田。假設修行無量佈施，若不斷於世間五欲不名為施，亦不名菩薩，不能與聲聞、辟支佛作大福田，不為賢聖所印，是故應斷五欲無染著施。若染五欲則不名菩薩，亦非福田。如斯施者，不能滅于煩惱少分，何況能除一切結習。」

爾時，世尊欲重宣此義而說偈曰：

「成就於施輪，　　智者清凈心，　盡離於五欲，　　令眾得妙樂。　乃至施少分，　　皆為除眾苦，　不令受少果，　　應獲上福田。　雖複種種施，　　而不離五欲，　此施非聖印，　　不墮決定聚。　舍欲而行施，　　施微而報重，　聲聞、辟支佛，　　俱以為福田。　是故應離欲，　　常為清凈施，　安樂諸

【現代漢語翻譯】現代漢語譯本辟支佛（獨覺者）是偉大的福田，應當守護、恭敬和供養。為什麼呢？因為一切聲聞（聽聞佛法而修行的人）、辟支佛，爲了斷除自身三惡道（地獄、餓鬼、畜生）的貧困，只是爲了自己獲得利益而修行佈施，而不是爲了他人。菩薩摩訶薩（偉大的菩薩）爲了斷除一切眾生的苦惱，以大慈悲的憐憫心施捨，因此能夠成為聲聞、辟支佛的福田。他們不是爲了自己而求取果報，只是爲了獲得最上第一的快樂而常常行佈施，最終不會執著於人、天生死輪迴中的五欲之樂（色、聲、香、味、觸）而修行佈施，而是爲了利益一切眾生，不考慮自身所受的善惡報應而修行佈施，爲了斷除一切眾生的苦報而修行佈施。菩薩能夠像這樣修行檀波羅蜜（佈施的完美）的緣故，堪能成為聲聞、辟支佛的福田。如果他們不執著於世間的五欲，而是爲了具足大慈大悲而能夠這樣施捨，就稱為菩薩摩訶薩，也稱為聲聞、辟支佛的福田。假設修行無量的佈施，如果不斷除世間的五欲，就不能稱為佈施，也不能稱為菩薩，不能成為聲聞、辟支佛的偉大福田，不被賢聖所認可，因此應當斷除五欲，無執著地施捨。如果執著於五欲，就不能稱為菩薩，也不是福田。像這樣的施捨，不能滅除煩惱的少許部分，更何況能夠去除一切的結習（煩惱的習氣）呢？那時，世尊想要再次宣說這個道理，就說了偈語：『成就佈施的輪轉，智者擁有清凈的心，完全遠離五欲，使眾生獲得美妙的快樂。乃至施捨少許，都是爲了消除眾生的痛苦，不求獲得少許的果報，應當獲得最上的福田。雖然進行種種佈施，卻不離開五欲，這樣的佈施不被聖者認可，不屬於決定之列。捨棄慾望而行佈施，施捨微小而回報重大，聲聞、辟支佛，都以此為福田。因此應當遠離慾望，常常進行清凈的佈施，使眾生安樂。』

【English Translation】 English version Pratyekabuddhas (Solitary Buddhas) are great fields of merit, and should be protected, respected, and offered to. Why is this so? Because all Sravakas (those who hear the Dharma and practice), and Pratyekabuddhas, in order to cut off their own poverty in the three evil realms (hell, hungry ghosts, and animals), only practice giving for their own benefit, not for others. Bodhisattva Mahasattvas (great Bodhisattvas), in order to cut off the suffering of all sentient beings, give with great compassion and pity, and therefore can become fields of merit for Sravakas and Pratyekabuddhas. They do not seek rewards for themselves, but only practice giving in order to obtain the highest and most supreme joy, and ultimately do not cling to the five desires (form, sound, smell, taste, and touch) of the cycle of birth and death in the human and heavenly realms. Instead, they practice giving for the benefit of all sentient beings, without considering their own good or bad karmic results, and practice giving in order to cut off the suffering of all sentient beings. Because Bodhisattvas are able to practice Dana Paramita (the perfection of giving) in this way, they are qualified to be fields of merit for Sravakas and Pratyekabuddhas. If they do not cling to the five desires of the world, but are able to give in this way in order to possess great compassion, they are called Bodhisattva Mahasattvas, and are also called fields of merit for Sravakas and Pratyekabuddhas. Suppose one practices immeasurable giving, but if one does not cut off the five desires of the world, it cannot be called giving, nor can it be called a Bodhisattva, nor can it become a great field of merit for Sravakas and Pratyekabuddhas, and it is not recognized by the sages. Therefore, one should cut off the five desires and give without attachment. If one clings to the five desires, one cannot be called a Bodhisattva, nor is one a field of merit. Such giving cannot extinguish even a small portion of afflictions, let alone remove all the fetters (the habitual tendencies of afflictions)? At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'Accomplishing the wheel of giving, The wise have a pure mind, Completely abandoning the five desires, Enabling beings to obtain wonderful joy. Even giving a small portion, Is all to eliminate the suffering of beings, Not seeking to receive a small reward, One should obtain the supreme field of merit. Although performing various kinds of giving, Yet not departing from the five desires, Such giving is not recognized by the sages, And does not belong to the determined group. Giving while abandoning desires, Giving little but the reward is great, Sravakas and Pratyekabuddhas, Both take this as a field of merit. Therefore, one should abandon desires, And always give purely, Bringing peace and joy to all beings.'

眾生，　　是名真福田。

「複次，善男子！菩薩摩訶薩有十種法施輪，若能成就十種法施輪者，速疾得日光三昧，能為一切聲聞、辟支佛作大福田。何等為十？所謂依止佛法，依止聲聞法，依止辟支佛法，依止摩訶衍法，依止世間、出世間法，依止有漏、無漏法，尊重恭敬一切聽受，隨順受持為他廣說。

「若為聲聞人，說應四諦法究竟涅槃，而無嫉妒憍慢之心，不為利養一切名稱；亦不自舉亦不輕他，恒為一切發大慈悲分別演說，不為說辟支佛法及與大乘。

「若為辟支佛人，說應十二因緣法，離老、病、死得盡苦際，都不為說聲聞小乘菩薩等法。

「若為大乘人，說應六波羅蜜，具足諸行證無上道，亦不為說聲聞、辟支佛法。但隨諸眾生所應修行而為說之，于諸如來所演言教，乃至一句一偈，恭敬、尊重終不誹謗，亦不隱沒而作障礙。于說法人作世尊想，于聽法者作病人想，于正法中作妙藥想，棄捨五欲，為欲說法心常平等而不取相。善男子！是名菩薩摩訶薩十種法施輪也。若菩薩成就如是十種法施輪者，便速疾得日光三昧，能為一切聲聞、辟支佛作大福田，常為一切守護供養。」

爾時，世尊欲重宣此義，而說偈言：

「智者修法施，　　演說於三乘；　不堪法器者，　

【現代漢語翻譯】現代漢語譯本眾生，是真正的福田。『再者，善男子！菩薩摩訶薩有十種法施之輪，如果能夠成就這十種法施之輪，就能迅速獲得日光三昧，能夠為一切聲聞、辟支佛作大福田。這十種是什麼呢？就是依止佛法，依止聲聞法，依止辟支佛法，依止摩訶衍法（大乘佛法），依止世間法和出世間法，依止有漏法和無漏法，尊重恭敬一切聽法的人，隨順接受併爲他人廣泛宣說。『如果為聲聞人說法，就應說四諦法，使他們最終達到涅槃，心中沒有嫉妒和驕慢，不為利益和名聲；也不自我抬高，也不輕視他人，總是以大慈悲心為一切眾生分別演說，不為他們說辟支佛法和大乘佛法。『如果為辟支佛人說法，就應說十二因緣法，使他們脫離老、病、死，達到痛苦的盡頭，不為他們說聲聞小乘和菩薩等法。『如果為大乘人說法，就應說六波羅蜜，使他們具足各種修行，證得無上道，也不為他們說聲聞和辟支佛法。只是隨著各種眾生所應修行的法門而為他們宣說。對於如來所說的教誨，哪怕是一句一偈，都恭敬尊重，絕不誹謗，也不隱瞞而設定障礙。對於說法的人，要當作世尊一樣看待；對於聽法的人，要當作病人一樣看待；對於正法，要當作妙藥一樣看待。捨棄五欲，爲了說法，心中常常保持平等，而不執著于任何表象。善男子！這就是菩薩摩訶薩的十種法施之輪。如果菩薩成就了這十種法施之輪，就能迅速獲得日光三昧，能夠為一切聲聞、辟支佛作大福田，常常受到一切眾生的守護和供養。』當時，世尊爲了重申這個道理，而說了偈語：『智者修習法佈施，為眾生演說三乘法；不堪為法器的人，

【English Translation】 English version Sentient beings are the true field of merit. 『Furthermore, good man! A Bodhisattva Mahasattva has ten kinds of Dharma-giving wheels. If one can accomplish these ten kinds of Dharma-giving wheels, one will quickly attain the Sunlight Samadhi and be able to be a great field of merit for all Sravakas and Pratyekabuddhas. What are these ten? They are: relying on the Buddha Dharma, relying on the Sravaka Dharma, relying on the Pratyekabuddha Dharma, relying on the Mahayana Dharma (Great Vehicle Buddhism), relying on worldly and other-worldly Dharmas, relying on defiled and undefiled Dharmas, respecting and revering all who listen, and following and upholding the teachings to widely explain them to others. 『If one speaks Dharma to Sravakas, one should explain the Four Noble Truths, leading them to ultimate Nirvana, without jealousy or arrogance, not for the sake of gain or fame; neither exalting oneself nor belittling others, always with great compassion, explaining to all beings separately, not speaking to them about the Pratyekabuddha Dharma or the Mahayana Dharma. 『If one speaks Dharma to Pratyekabuddhas, one should explain the Twelve Links of Dependent Origination, enabling them to be free from old age, sickness, and death, reaching the end of suffering, and not speaking to them about the Sravaka Small Vehicle or Bodhisattva Dharmas. 『If one speaks Dharma to Mahayana practitioners, one should explain the Six Paramitas, enabling them to fulfill all practices and attain the unsurpassed path, and not speaking to them about the Sravaka or Pratyekabuddha Dharmas. One should only speak according to the practices that various beings should cultivate. Towards the teachings spoken by the Tathagatas, even a single phrase or verse, one should be respectful and reverent, never slandering, nor concealing or creating obstacles. Towards the speaker of Dharma, one should regard them as the World Honored One; towards the listeners of Dharma, one should regard them as patients; towards the Right Dharma, one should regard it as wonderful medicine. Abandoning the five desires, for the sake of speaking Dharma, one should always maintain equanimity without clinging to any appearances. Good man! These are the ten kinds of Dharma-giving wheels of a Bodhisattva Mahasattva. If a Bodhisattva accomplishes these ten kinds of Dharma-giving wheels, one will quickly attain the Sunlight Samadhi and be able to be a great field of merit for all Sravakas and Pratyekabuddhas, and will always be protected and supported by all beings.』 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『The wise cultivate Dharma-giving, explaining the Three Vehicles to beings; Those who are not fit to be vessels of Dharma,

終不令謗法。　聲聞及緣覺，　　多人而修習；　辟支佛利智，　　教令入大乘。　但為成法器，　　非器不妄說；　隨諸根利鈍，　　漸教令升進。　於法常恭敬，　　信受不誹謗；　有能說法者，　　供養如世尊。　聽法諸眾生，　　令滅于煩惱；　不貪著名譽，　　利養而說法。

大方廣十輪經戒相品第十一

「複次，善男子！菩薩摩訶薩發大莊嚴具足戒輪，若成就此輪，從初發心遠離五欲，于聲聞、辟支佛中，第一最勝為大福田，皆應供養而守護之。

「何等為菩薩摩訶薩莊嚴戒輪？善男子！菩薩摩訶薩，有能出家受其具足，成就波羅提木叉，而不與聲聞、辟支佛共。若菩薩不以此戒能為眾生除諸煩惱一切邪見，是則不名為摩訶薩，亦不名為聲聞、辟支佛大福田也。善男子！若菩薩摩訶薩，於一切眾生心常平等，護持凈戒志念堅固而不退轉，心恒專一不生異想。若見持戒、破戒、慳貪、佈施，上、中、下等，有若干種無量眾生，瞋恚、惱害行、住、坐、臥，於三有中陰、入、諸界而無分別。如是持戒，不著欲界持戒，不著色、無色界持戒，不分別觀察有想持戒，不為到不到故持戒。

「善男子！菩薩摩訶薩，以如是相貌，發大莊嚴清凈戒輪，從初發心常離五欲，

【現代漢語翻譯】現代漢語譯本最終不會讓人誹謗佛法。聲聞（聽聞佛陀教誨而修行的人）和緣覺（靠自己領悟佛法的人），很多人都在修習；辟支佛（又稱獨覺，不需他人教導而自行開悟的人）具有銳利的智慧，應當教導他們進入大乘（普度眾生的佛教教義）。只是爲了成就堪用法器（能夠理解和實踐佛法的人），對於不堪用法器的人不妄加宣說；根據眾生根性的利鈍，逐漸教導他們提升進步。對於佛法常常恭敬，信受而不誹謗；如果有能夠說法的人，應當像供養世尊（佛陀）一樣供養他。聽聞佛法的眾生，讓他們滅除煩惱；不貪圖名聲和榮譽，爲了利益眾生而說法。

《大方廣十輪經·戒相品》第十一

『再者，善男子！菩薩摩訶薩（發大心的修行者）發起大莊嚴具足戒輪（圓滿的戒律），如果成就了這個戒輪，從最初發心就遠離五欲（色、聲、香、味、觸），在聲聞、辟支佛中，是第一最殊勝的，是最大的福田，都應當供養和守護他。

『什麼是菩薩摩訶薩的莊嚴戒輪呢？善男子！菩薩摩訶薩，有能力出家受持具足戒，成就波羅提木叉（戒律的總稱），而不與聲聞、辟支佛相同。如果菩薩不以這樣的戒律來為眾生去除各種煩惱和一切邪見，那麼就不能稱為摩訶薩，也不能稱為聲聞、辟支佛的大福田。善男子！如果菩薩摩訶薩，對於一切眾生心常平等，護持清凈的戒律，意志堅定而不退轉，心恒常專一不生其他想法。如果見到持戒、破戒、慳貪、佈施，上等、中等、下等，有各種各樣無量的眾生，瞋恚、惱害，行、住、坐、臥，在三有（欲界、色界、無色界）中，陰、入、諸界，都不加以分別。像這樣持戒，不執著于欲界持戒，不執著於色界、無色界持戒，不分別觀察有想持戒，不爲了達到或不達到某種目的而持戒。

『善男子！菩薩摩訶薩，以這樣的相貌，發起大莊嚴清凈戒輪，從最初發心就常常遠離五欲，

【English Translation】 English version Ultimately, they will not cause slander of the Dharma. Śrāvakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own), many are practicing; Pratyekabuddhas (also known as solitary Buddhas, who attain enlightenment without a teacher) have sharp wisdom, and should be taught to enter the Mahāyāna (the Buddhist doctrine of universal salvation). It is only to create suitable vessels (those who can understand and practice the Dharma), and not to speak recklessly to those who are not suitable vessels; According to the sharpness or dullness of beings' faculties, gradually teach them to advance and progress. Always be respectful towards the Dharma, believe and accept it without slandering it; If there is someone who can preach the Dharma, they should be offered to as if offering to the World Honored One (the Buddha). Let the beings who listen to the Dharma extinguish their afflictions; Do not be greedy for fame and honor, but preach the Dharma for the benefit of beings.

The Eleventh Chapter, 'Precept Characteristics,' of the Mahāvaipulya Daśacakra Sūtra

'Furthermore, good man! When a Bodhisattva Mahāsattva (a practitioner with a great aspiration) initiates the great adornment of the complete wheel of precepts (perfect precepts), if they accomplish this wheel, from the initial aspiration they will be far from the five desires (form, sound, smell, taste, touch), and among Śrāvakas and Pratyekabuddhas, they are the first and most excellent, and are the greatest field of merit, and should be offered to and protected.

'What is the adornment of the precepts of a Bodhisattva Mahāsattva? Good man! A Bodhisattva Mahāsattva has the ability to leave home and receive the complete precepts, accomplishing the Prātimokṣa (the totality of precepts), and not sharing it with Śrāvakas and Pratyekabuddhas. If a Bodhisattva does not use these precepts to remove all afflictions and all wrong views for beings, then they cannot be called a Mahāsattva, nor can they be called a great field of merit for Śrāvakas and Pratyekabuddhas. Good man! If a Bodhisattva Mahāsattva always has an equal mind towards all beings, protects and upholds pure precepts, has a firm will and does not regress, and their mind is always focused and does not give rise to other thoughts. If they see those who uphold precepts, those who break precepts, those who are stingy, those who give, those who are superior, middling, and inferior, and various kinds of immeasurable beings, those who are angry, those who harm, those who walk, stand, sit, and lie down, in the three realms of existence (the desire realm, the form realm, and the formless realm), in the aggregates, entrances, and realms, they do not make distinctions. Upholding precepts in this way, they do not cling to upholding precepts in the desire realm, they do not cling to upholding precepts in the form and formless realms, they do not separately observe upholding precepts with thought, and they do not uphold precepts for the sake of attaining or not attaining something.

'Good man! A Bodhisattva Mahāsattva, with such characteristics, initiates the great adornment of the pure wheel of precepts, and from the initial aspiration, they are always far from the five desires,

如是菩薩摩訶薩，則能為一切聲聞、辟支佛作大福田，亦為眾生守護供養。」

爾時，世尊欲重宣此義，而說偈言：

「優婆塞律儀，　　住于解脫戒；　雖與二乘共，　　不名摩訶薩。　若修于空法，　　不依於世間；　亦不依諸有，　　智者護凈戒。　不取于戒相，　　清凈離諸漏；　如是護戒者，　　最勝之福田。

大方廣十輪經忍辱品第十二

「複次，善男子！云何名菩薩摩訶薩發大莊嚴具足忍輪？若菩薩成就此輪者，從初發意能除五欲，堪為聲聞、辟支佛作大福田，亦為眾生尊重恭敬供養守護。

「善男子！菩薩摩訶薩忍辱有二種：一者、世間，二者、出世間。又菩薩有漏忍者則受諸有，亦不能無眾生之想，依止果報、依止功德，亦名住色、聲、香、味、觸忍，亦名羸劣忍，無所堪忍，悲愍念眾生而修行忍。但是諂曲悅彼故忍，不為安樂眾生故忍。如是忍者，則與聲聞、辟支佛同，非大莊嚴亦非菩薩但有假名。如是菩薩，終不堪任為諸聲聞、辟支佛作大福田；是名菩薩世間忍輪。

「云何名菩薩以大莊嚴出世間忍？為諸眾生故，修行于忍而不染著，若於一切所作事務，言語、相貌、音聲、名字、聖所住處，皆悉隨順而不捨於三結、三受、三相、三世、三有、三

【現代漢語翻譯】現代漢語譯本像這樣的菩薩摩訶薩（菩薩中的大菩薩），就能為一切聲聞（聽聞佛法而修行的弟子）、辟支佛（不需他人教導，自己覺悟的修行者）作大福田（能讓眾生種福報的殊勝境地），也為眾生守護和供養。

這時，世尊（釋迦牟尼佛）想再次宣說這個道理，就說了偈語：

『優婆塞（在家男居士）的戒律，安住于解脫的戒律；雖然與聲聞、辟支佛相同，但不稱為摩訶薩（大菩薩）。如果修習空性的法門，不執著於世間；也不執著于諸有（三界六道），有智慧的人守護清凈的戒律。不執著于戒律的表相，清凈而遠離一切煩惱；像這樣守護戒律的人，是最殊勝的福田。

《大方廣十輪經·忍辱品》第十二

『再者，善男子！什麼叫做菩薩摩訶薩發起大莊嚴具足的忍輪（菩薩修行的圓滿忍辱）？如果菩薩成就了這個忍輪，從最初發菩提心就能去除五欲（色、聲、香、味、觸），堪能為聲聞、辟支佛作大福田，也為眾生所尊重、恭敬、供養和守護。

『善男子！菩薩摩訶薩的忍辱有兩種：一是世間的，二是出世間的。又，菩薩有漏的忍辱，就會受諸有（三界六道）的束縛，也不能沒有眾生的想法，執著于果報、執著于功德，也叫做安住於色、聲、香、味、觸的忍辱，也叫做羸弱的忍辱，不能堪忍，只是悲憫眾生而修行忍辱。但是，這種忍辱是諂媚、取悅他人而忍，不是爲了安樂眾生而忍。像這樣的忍辱，就與聲聞、辟支佛相同，不是大莊嚴，也不是菩薩，只是有名無實。像這樣的菩薩，最終不能堪任為諸聲聞、辟支佛作大福田；這叫做菩薩的世間忍輪。

『什麼叫做菩薩以大莊嚴出世間的忍辱？爲了眾生的緣故，修行忍辱而不執著，對於一切所作的事務、言語、相貌、音聲、名字、聖者所住之處，都能夠隨順而不捨棄三結（身見、戒禁取見、疑）、三受（苦受、樂受、不苦不樂受）、三相（生、住、滅）、三世（過去、現在、未來）、三有（欲有、色有、無色有）、三

【English Translation】 English version Such a Bodhisattva Mahasattva (a great Bodhisattva), can be a great field of merit for all Shravakas (disciples who learn by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and also protect and receive offerings from sentient beings.

At that time, the World Honored One (Shakyamuni Buddha), wishing to reiterate this meaning, spoke in verse:

'The precepts of a Upasaka (a male lay practitioner), abide in the precepts of liberation; although they are shared with the two vehicles (Shravakas and Pratyekabuddhas), they are not called Mahasattvas (great Bodhisattvas). If one cultivates the Dharma of emptiness, not relying on the world; nor relying on the realms of existence, the wise protect pure precepts. Not grasping the appearance of precepts, pure and free from all defilements; one who protects precepts in this way is the most supreme field of merit.'

The Twelfth Chapter on Patience from the Great Vaipulya Ten Wheels Sutra

'Furthermore, good man! What is called a Bodhisattva Mahasattva's great adornment of the wheel of perfect patience? If a Bodhisattva achieves this wheel, from the initial arising of the aspiration for enlightenment, they can eliminate the five desires (form, sound, smell, taste, and touch), and be a great field of merit for Shravakas and Pratyekabuddhas, and also be respected, revered, offered to, and protected by sentient beings.'

'Good man! A Bodhisattva Mahasattva's patience is of two kinds: one is worldly, and the other is transcendental. Furthermore, a Bodhisattva's patience with outflows is bound by the realms of existence, and cannot be without the thought of sentient beings, clinging to karmic retribution, clinging to merit, and is also called patience that abides in form, sound, smell, taste, and touch, and is also called weak patience, unable to endure, only having compassion for sentient beings and practicing patience. However, this kind of patience is to flatter and please others, not for the sake of the well-being of sentient beings. Such patience is the same as that of Shravakas and Pratyekabuddhas, not a great adornment, nor a Bodhisattva, but merely a name. Such a Bodhisattva is ultimately unable to be a great field of merit for Shravakas and Pratyekabuddhas; this is called the worldly wheel of patience of a Bodhisattva.'

'What is called a Bodhisattva's transcendental patience with great adornment? For the sake of sentient beings, practicing patience without attachment, in all matters, speech, appearance, sound, names, and the places where the sages dwell, they are able to comply without abandoning the three fetters (self-view, clinging to rites and rituals, and doubt), the three feelings (painful, pleasant, and neutral), the three characteristics (arising, abiding, and ceasing), the three times (past, present, and future), the three realms of existence (desire realm, form realm, and formless realm), and the three

業，如是等事悉不依止，心恒寂滅而修行忍；是名菩薩出世間忍輪。

「善男子！菩薩摩訶薩成就如是大莊嚴忍輪，從初發心常離五欲，是諸菩薩摩訶薩，能為聲聞、辟支佛作大福田，為一切眾生守護供養。」

爾時，世尊欲重宣此義，而說偈言：

「此忍說二種，　　有相及無相，　有相修行忍，　　智者所不貴。　有相說三業，　　即依于忍聚，　是名有漏忍，　　非是大人相。　於四顛倒中，　　修于無著忍，　寂滅於三業，　　是忍為最勝。　滅於一切行，　　不依相無相，　心猶如虛空，　　是忍為最勝。　眾生皆一相，　　諸法空寂滅，　心無有所著，　　是忍最大利。

大方廣十輪經卷第七大正藏第 13 冊 No. 0410 大方廣十輪經

大方廣十輪經卷第八

失譯人名今附北涼錄

精進相品第十三

「複次，善男子！菩薩摩訶薩成就大莊嚴精進輪，從初發心離五欲者，能為聲聞、辟支佛而作福田，亦為一切守護供養。

「善男子！菩薩摩訶薩精進有二種：一者、世間，二者、出世間。世間精進復有三種：一者、修福精進，二者、勇猛精進施戒禪定，三者、緣于有漏及諸眾生，依于果報福行住處；是名世間精進，

【現代漢語翻譯】現代漢語譯本對於諸如業等這些事情，完全不執著，內心恒常寂靜而修行忍辱；這稱為菩薩出世間的忍辱之輪。『善男子！菩薩摩訶薩成就這樣的大莊嚴忍辱之輪，從最初發心就遠離五欲（色、聲、香、味、觸），這些菩薩摩訶薩，能為聲聞（聽聞佛法而修行的人）、辟支佛（不需他人教導，自己覺悟的人）作大福田，為一切眾生守護和供養。』這時，世尊想要再次宣說這個道理，就說了偈語：『這種忍辱分為兩種，有相和無相。執著于相而修行的忍辱，智者是不看重的。有相的忍辱是指身、口、意三業，是依附於忍辱的聚集。這稱為有漏的忍辱，不是大丈夫的相貌。在四種顛倒（常、樂、我、凈）中，修習無執著的忍辱，使身、口、意三業寂滅，這種忍辱是最殊勝的。滅除一切行為，不執著于有相和無相，心像虛空一樣，這種忍辱是最殊勝的。眾生都是同一體相，諸法都是空寂滅的，內心沒有任何執著，這種忍辱是最大的利益。《大方廣十輪經》卷第七大正藏第13冊 No. 0410 《大方廣十輪經》《大方廣十輪經》卷第八失譯人名，現在附在北涼的記錄中精進相品第十三『再次，善男子！菩薩摩訶薩成就大莊嚴精進之輪，從最初發心就遠離五欲的人，能為聲聞、辟支佛作福田，也為一切眾生守護和供養。』『善男子！菩薩摩訶薩的精進有兩種：一種是世間的，一種是出世間的。世間的精進又有三種：第一種是修福的精進，第二種是勇猛精進地行佈施、持戒、禪定，第三種是緣于有漏和諸眾生，依附於果報福行住處；這稱為世間的精進，

【English Translation】 English version Regarding matters such as karma, one does not rely on them at all, and the mind is constantly tranquil while practicing patience; this is called the Bodhisattva's patience wheel that transcends the world. 'Good man! A Bodhisattva Mahasattva who has achieved such a great and adorned patience wheel, from the initial aspiration, always stays away from the five desires (form, sound, smell, taste, and touch). These Bodhisattva Mahasattvas can be great fields of merit for Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), and they protect and provide for all sentient beings.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'This patience is said to be of two kinds, with form and without form. Patience practiced with attachment to form is not valued by the wise. Patience with form refers to the three karmas of body, speech, and mind, which rely on the accumulation of patience. This is called patience with outflows, not the characteristic of a great person. In the four inversions (permanence, pleasure, self, and purity), one cultivates patience without attachment, Making the three karmas of body, speech, and mind tranquil; this patience is the most supreme. Extinguishing all actions, not relying on form or formlessness, The mind is like empty space; this patience is the most supreme. All beings are of one form, all dharmas are empty and tranquil, The mind has no attachment; this patience is the greatest benefit. The Great Vaipulya Ten Wheels Sutra, Volume 7 Taisho Tripitaka Volume 13, No. 0410, The Great Vaipulya Ten Wheels Sutra The Great Vaipulya Ten Wheels Sutra, Volume 8 The name of the translator is lost, now attached to the Northern Liang record Chapter Thirteen on the Characteristics of Diligence 'Furthermore, good man! A Bodhisattva Mahasattva who has achieved the great and adorned wheel of diligence, from the initial aspiration, stays away from the five desires, can be a field of merit for Sravakas and Pratyekabuddhas, and also protects and provides for all sentient beings.' 'Good man! The diligence of a Bodhisattva Mahasattva is of two kinds: one is worldly, and the other is transcendental. Worldly diligence is further of three kinds: the first is diligence in cultivating merit, the second is courageous diligence in practicing giving, morality, and meditation, and the third is based on outflows and all sentient beings, relying on the place of dwelling for the fruition of meritorious actions; this is called worldly diligence,

則非摩訶薩也！

「複次，菩薩摩訶薩於一切眾生心常平等，但為除滅煩惱業結而勤精進，于聖無漏無取無舍，亦無依止，無雜穢心，亦無亂想，持戒、破戒，精進、懈怠，佈施、慳貪，濁心、慈心，如是一切皆悉平等而行精進，不於三界起種種想。于諸眾生若聞言語造業處所，于陰、界、入無所取想而修精進。不依欲界，不著色界及無色界，不生到不到想而修精進。不著一切行，不依三種福而勤精進。菩薩摩訶薩成就如是大莊嚴輪，從初發意離於五欲，名為摩訶薩，亦復堪與聲聞、辟支佛作大福田，為諸眾生守護供養。」

爾時世尊欲重宣此義，而說偈言：

「染著六情根，　　愚闇於四流；　精進常勇猛，　　智者所譏嫌。　境界處精進，　　善取于有漏；　不名為福田，　　亦非摩訶薩。　智者勤精進，　　除滅一切著；　心無所依止，　　是名為福田。　不著于名色，　　為眾作歸依；　勇猛離諸陰，　　是名為福田。　照了于愚闇，　　超度到彼岸；　如是精進輪，　　斷眾煩惱縛。

大方廣十輪經禪相品第十四

「複次，善男子！菩薩摩訶薩有大莊嚴禪定輪，若菩薩成就此輪，從初發意斷除五欲，是則堪為聲聞、辟支佛福田，一切眾生守護供養。

【現代漢語翻譯】現代漢語譯本那麼就不是摩訶薩（Mahasattva，大菩薩）！『再者，菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）對於一切眾生的心總是平等，只是爲了消除煩惱和業力的束縛而勤奮精進。對於聖者的無漏（Anasrava，無煩惱）境界，既不執取也不捨棄，也沒有任何依賴，沒有雜亂的心，也沒有妄想。持戒和破戒，精進和懈怠，佈施和慳貪，污濁的心和慈悲的心，像這樣的一切都平等對待，並以此而精進，不在三界（Trailokya，欲界、色界、無色界）中產生各種想法。對於眾生所說的言語和造業之處，對於五陰（Skandha，色、受、想、行、識）、十八界（Dhatu，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）、十二入（Ayatana，內六入：眼、耳、鼻、舌、身、意；外六入：色、聲、香、味、觸、法）不執取任何想法而修習精進。不依賴欲界（Kamadhatu，眾生有情慾的境界），不執著于有（Bhava，存在）和無有（Abhava，不存在），不產生到達或未到達的想法而修習精進。不執著於一切行為，不依賴三種福業（Punyakriya，佈施、持戒、禪定）而勤奮精進。菩薩摩訶薩成就這樣的大莊嚴輪，從最初發心就遠離五欲（Kama，色、聲、香、味、觸），被稱為摩訶薩，也堪為聲聞（Sravaka，聽聞佛法而修行者）、辟支佛（Pratyekabuddha，獨覺佛）作大福田，為一切眾生守護供養。』這時，世尊想要重申這個道理，就說了偈語：『染著於六根（Indriya，眼、耳、鼻、舌、身、意），愚昧地沉溺於四流（Ogha，欲流、有流、見流、無明流）；精進如果總是勇猛，會被智者所譏嫌。在境界處精進，善於執取有漏（Sasrava，有煩惱）之法；不被稱為福田，也不是摩訶薩。智者勤奮精進，消除一切執著；心中沒有任何依賴，這被稱為福田。不執著于名色（Namarupa，精神和物質），為眾生作歸依；勇猛地脫離五陰，這被稱為福田。照亮愚昧的黑暗，超越到達彼岸（Paramita，波羅蜜）；這樣的精進輪，能斷除眾生的煩惱束縛。《大方廣十輪經》禪相品第十四『再者，善男子！菩薩摩訶薩有大莊嚴禪定輪，如果菩薩成就此輪，從最初發心就斷除五欲，那麼就堪為聲聞、辟支佛的福田，為一切眾生守護供養。』

【English Translation】 English version Then, they are not Mahasattvas (great beings)! 『Furthermore, Bodhisattva Mahasattvas (great Bodhisattvas) always maintain equanimity towards all sentient beings. They diligently strive to eliminate afflictions and karmic bonds. Regarding the sacred, undefiled (Anasrava) state, they neither grasp nor reject it, nor do they rely on anything. They have no impure thoughts or delusions. Whether observing precepts or breaking them, whether diligent or lazy, whether generous or stingy, whether with a defiled mind or a compassionate mind, they treat all these equally and strive forward. They do not generate various thoughts about the three realms (Trailokya). When they hear the words of sentient beings or observe their actions, they do not grasp any notions about the five aggregates (Skandha), the eighteen elements (Dhatu), or the twelve sense bases (Ayatana), and they cultivate diligence. They do not rely on the desire realm (Kamadhatu), nor are they attached to existence (Bhava) or non-existence (Abhava). They do not generate thoughts of having arrived or not having arrived, and they cultivate diligence. They are not attached to any actions, nor do they rely on the three meritorious deeds (Punyakriya). Bodhisattva Mahasattvas, having achieved such a great wheel of adornment, from the initial aspiration, are free from the five desires (Kama). They are called Mahasattvas and are worthy of being a great field of merit for Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and they are protected and venerated by all sentient beings.』 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『Those who are attached to the six sense faculties (Indriya), are foolishly immersed in the four streams (Ogha); if diligence is always fierce, it is criticized by the wise. Diligence in the realm of objects, skillfully grasping at defiled (Sasrava) dharmas; they are not called a field of merit, nor are they Mahasattvas. The wise diligently strive, eliminating all attachments; with no reliance in their minds, this is called a field of merit. Not attached to name and form (Namarupa), they become a refuge for all beings; courageously free from the five aggregates, this is called a field of merit. Illuminating the darkness of ignorance, transcending to the other shore (Paramita); such a wheel of diligence, cuts the bonds of afflictions of all beings. The Fourteenth Chapter on the Characteristics of Meditation from the Great Vaipulya Ten Wheels Sutra 『Furthermore, good men! Bodhisattva Mahasattvas possess a great wheel of adornment of meditation. If a Bodhisattva achieves this wheel, from the initial aspiration, they cut off the five desires, then they are worthy of being a field of merit for Sravakas and Pratyekabuddhas, and they are protected and venerated by all sentient beings.』

「善男子！菩薩摩訶薩修禪有二：一者、世間，二者、出世間。云何名世間禪？若菩薩依于陰相，染著欲界、色界、無色界修禪，依止三解脫、四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，乃至地、水、火、風、空、識等，皆悉依止而生染著，如是修禪，是名菩薩修世間禪，亦與一切聲聞、辟支佛共，不得名為摩訶薩也。云何名出世間禪？

「善男子！所謂菩薩能出世間放大光明，不著四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，如是等法皆無依止而修于禪，乃至身、口、意戒，三解脫門，陰、界諸入，三受、四大，空處、識處，不用處、非想非非想處，今世、後世悉離空靜，不依止空、大空，是名菩薩摩訶薩出世間禪。

「善男子！以如是相故，菩薩摩訶薩則能成就大莊嚴禪輪，從初發意離於五欲，堪為聲聞、辟支佛福田，亦為一切守護供養。」

爾時，世尊欲重宣此義，而說偈言：

「為舍重擔故，　　修于有相禪；　但斷於己結，　　不名為智者。　染著而修禪，　　依止於解脫；　取著于彼岸，　　不能利眾生。　若為棄重擔，　　欲利諸眾生；　滅結修諸禪，　　是名真智者。　若斷于有愛，　　為利諸眾生；　修于無相禪，　　是

名摩訶薩。　斷除眾生縛，　　令世間無畏；　寂滅而修禪，　　是名摩訶薩。

大方廣十輪經智相品第十五

「複次，善男子！菩薩摩訶薩有大莊嚴智輪，若能成就如是大莊嚴智輪，從初發意離於五欲，則能堪為聲聞、辟支佛而作福田，亦為一切守護供養。

「善男子！菩薩摩訶薩有二種智：一者、世間，二者、出世間。云何名世間智？所謂菩薩依止讀誦，欲滅一切眾生愚闇作大照明，如來所說種種無量，于聲聞乘皆悉聽受。自書、使人書，自讀誦亦教人讀誦，若說辟支佛法及大乘法，皆悉隨順一切信受。若自讀誦、教人讀誦，自書亦教人書，能為眾生廣說分別顯示其義。讀誦經法求諸無漏，八聖道分解脫之味，而不求于寂滅智慧。常有存相取著之心，是名菩薩世間智輪，亦與聲聞、辟支佛等無有異也！不可名為菩薩摩訶薩。

「云何名出世間智輪？菩薩摩訶薩修道之時，隨其精進行住誦習，而於彼相不取、不著、不念、不思惟，如是行類則非下劣，心如虛空同於寂滅，觀法平等都無所著亦無所繫，無生、無滅、心無退轉，常行平等諸法實際，深入寂滅得無生忍。不取諸相心無增減，不依諸地亦不住智慧。菩薩若得如是具足智者，是名菩薩出世間智。有此行類則能成就大莊嚴智輪，從

【現代漢語翻譯】現代漢語譯本名為摩訶薩（Mahasattva，大菩薩）。斷除眾生的束縛，使世間沒有恐懼；在寂靜中修習禪定，這被稱為摩訶薩。

《大方廣十輪經·智相品》第十五

『再者，善男子！菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）有大莊嚴智輪（Mahavyuha-jnana-cakra，大莊嚴智慧之輪），如果能夠成就這樣的大莊嚴智輪，從最初發心就遠離五欲，就能堪為聲聞（Sravaka，聽聞佛法者）、辟支佛（Pratyekabuddha，獨覺者）的福田，也為一切眾生所守護供養。

『善男子！菩薩摩訶薩有兩種智慧：一是世間智，二是出世間智。什麼叫做世間智？就是說菩薩依靠讀誦，想要滅除一切眾生的愚昧黑暗，作大光明，如來所說的種種無量法門，在聲聞乘中都聽受。自己書寫，也使別人書寫；自己讀誦，也教別人讀誦；如果說辟支佛法和大乘法，都隨順一切信受。如果自己讀誦、教人讀誦，自己書寫也教人書寫，能為眾生廣說分別顯示其義。讀誦經法，求諸無漏，八聖道（Aryastangika-marga，八正道）分解脫的滋味，而不求寂滅智慧。常常有執著于相的心，這叫做菩薩的世間智輪，也和聲聞、辟支佛等沒有差別！不能稱為菩薩摩訶薩。

『什麼叫做出世間智輪？菩薩摩訶薩修道的時候，隨著他的精進修行、行住坐臥、誦習，而對於這些相不執取、不著迷、不念想、不思惟，像這樣的修行就不是下劣的，心像虛空一樣同於寂滅，觀察諸法平等，都沒有執著也沒有繫縛，無生無滅，心不退轉，常常行於平等諸法實際，深入寂滅得到無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）。不執取諸相，心無增減，不依止諸地，也不住于智慧。菩薩如果得到這樣具足的智慧，就叫做菩薩的出世間智。有這樣的修行就能成就大莊嚴智輪，從

【English Translation】 English version Named Mahasattva (great being). Cutting off the bonds of sentient beings, making the world fearless; Practicing meditation in stillness, this is called Mahasattva.

The Fifteenth Chapter on the Characteristics of Wisdom from the Mahavaipulya Dasacakra Sutra

'Furthermore, good man! A Bodhisattva-mahasattva (great Bodhisattva) possesses a great adornment wheel of wisdom (Mahavyuha-jnana-cakra). If one can accomplish such a great adornment wheel of wisdom, from the initial aspiration to be free from the five desires, one is capable of being a field of merit for Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and is also protected and venerated by all beings.

'Good man! A Bodhisattva-mahasattva has two kinds of wisdom: one is worldly wisdom, and the other is transcendental wisdom. What is called worldly wisdom? It means that a Bodhisattva relies on reading and reciting, desiring to extinguish the ignorance and darkness of all sentient beings, creating great illumination. The various immeasurable teachings spoken by the Tathagata (Buddha), are all heard and received in the Sravaka vehicle. One writes oneself and also has others write; one recites oneself and also teaches others to recite. If one speaks of the teachings of Pratyekabuddhas and the Mahayana (Great Vehicle), one follows and believes in all of them. If one recites oneself and teaches others to recite, if one writes oneself and also has others write, one can extensively explain and reveal their meanings to sentient beings. One reads and recites the scriptures, seeking the unconditioned, the taste of liberation from the Eightfold Noble Path (Aryastangika-marga), but does not seek the wisdom of stillness. One always has a mind that clings to appearances. This is called the worldly wisdom wheel of a Bodhisattva, and it is no different from that of Sravakas and Pratyekabuddhas! One cannot be called a Bodhisattva-mahasattva.

'What is called the transcendental wisdom wheel? When a Bodhisattva-mahasattva practices the path, according to their diligent practice, walking, standing, sitting, and reciting, they do not grasp, cling to, think of, or contemplate these appearances. Such practice is not inferior; the mind is like the void, the same as stillness. Observing the equality of all dharmas (phenomena), there is no attachment or bondage. There is no birth or death, and the mind does not regress. One always practices the reality of the equality of all dharmas, deeply entering stillness and attaining the patience of non-arising (anutpattika-dharma-ksanti). One does not grasp appearances, the mind neither increases nor decreases, one does not rely on the stages, nor does one dwell in wisdom. If a Bodhisattva obtains such complete wisdom, it is called the transcendental wisdom of a Bodhisattva. With such practice, one can accomplish the great adornment wheel of wisdom, from

初發意不染五欲，亦能堪為聲聞辟、支佛福田，一切眾生守護供養。

「複次，善男子！菩薩摩訶薩有大莊嚴輪，若菩薩成就如此大莊嚴輪者，從初發心斷除五欲，堪為聲聞、辟支佛作大福田，亦為一切守護供養。

「善男子！菩薩方便復有二種：一者、世間，二者、出世間。云何名菩薩世間方便？自為及人常懷彼此，種種伎藝而成就眾生。能現如是若干種身，或現佛身，或現辟支佛身，或現聲聞身，或現父母身，隨所應見而為現相。若有病人及看病者，瞻視羸劣無有能救，一切怖畏乃至應死，悉以方便救令解脫。常行四攝成就眾生住于大乘。若聲聞、辟支佛人，有不堪任為大乘、器根不熟者，即於二乘法中，令使修習如是甚深微妙之法。開示顯現第一義諦，超過凡夫顛倒境界。依於四依具四辯才，四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，住善取道入方便智道成熟眾生。若諸眾生有為名稱，染著利養諸根動搖，而不成就涅槃善根。如是等人教令習誦，如來所說聲聞、辟支佛乘，成就離施功德教令勸助。若有眾生多起瞋恚，其心甚惡而無哀愍，教令修行四無量心而得成熟，若見懈怠如是眾生教令精進，多瞋眾生教行忍辱，散心眾生教令禪定，愚癡眾生為說正法，令修智慧教化成就。若

【現代漢語翻譯】現代漢語譯本最初發心不被五欲（色、聲、香、味、觸）所染污，也能成為聲聞（聽聞佛陀教誨而修行的人）、辟支佛（不需佛陀教導，自己覺悟的人）的福田，為一切眾生所守護供養。『再者，善男子！菩薩摩訶薩（偉大的菩薩）有大莊嚴輪（菩薩所具有的殊勝功德），如果菩薩成就了這樣的大莊嚴輪，從最初發心就斷除五欲，能夠成為聲聞、辟支佛的大福田，也為一切眾生所守護供養。『善男子！菩薩的方便法門又有兩種：一是世間法，二是出世間法。什麼叫做菩薩的世間方便呢？就是自己和他人常常互相幫助，運用各種技藝來成就眾生。能夠示現各種不同的身形，有時示現佛身，有時示現辟支佛身，有時示現聲聞身，有時示現父母身，隨眾生應該見到什麼身形就示現什麼身形。如果有病人以及照顧病人的人，看到病人身體虛弱，沒有能力救治，一切都感到恐懼甚至面臨死亡，菩薩就用方便法門救助他們，使他們解脫。菩薩常常實行四攝法（佈施、愛語、利行、同事）來成就眾生，使他們安住于大乘佛法。如果聲聞、辟支佛根性的人，沒有能力修習大乘佛法，根基還不成熟，就讓他們在二乘法中修習這些甚深微妙的法門。開示顯現第一義諦（最高的真理），超越凡夫顛倒的境界。依靠四依（依法不依人，依義不依語，依智不依識，依了義不依不了義），具足四辯才（法無礙辯、義無礙辯、辭無礙辯、樂說無礙辯），修習四念處（身念處、受念處、心念處、法念處）、四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四如意足（欲如意足、精進如意足、心如意足、思惟如意足）、五根（信根、精進根、念根、定根、慧根）、五力（信力、精進力、念力、定力、慧力）、七覺分（擇法覺分、精進覺分、喜覺分、輕安覺分、定覺分、舍覺分、念覺分）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），安住于善巧的修行之道，進入方便智慧之道，來成熟眾生。如果有些眾生爲了名聲，貪著利益供養，使得諸根動搖，不能成就涅槃的善根。對於這樣的人，就教導他們學習誦讀如來所說的聲聞、辟支佛乘，成就離施的功德，教導他們勸助他人。如果有些眾生常常生起嗔恨心，內心非常惡劣而沒有慈悲心，就教導他們修行四無量心（慈、悲、喜、舍）而使他們成熟。如果看到懈怠的眾生，就教導他們精進；對於嗔恨心重的眾生，就教導他們修行忍辱；對於散亂心的眾生，就教導他們修習禪定；對於愚癡的眾生，就為他們宣說正法，使他們修習智慧，教化他們成就。』 English version Initially aspiring without being tainted by the five desires (form, sound, smell, taste, touch), one can also become a field of merit for Śrāvakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and be protected and venerated by all sentient beings. 『Furthermore, good man! A Bodhisattva Mahāsattva (a great Bodhisattva) possesses a great wheel of adornment (the excellent merits possessed by a Bodhisattva). If a Bodhisattva achieves such a great wheel of adornment, from the initial aspiration, they cut off the five desires and are able to become a great field of merit for Śrāvakas and Pratyekabuddhas, and are also protected and venerated by all sentient beings. 『Good man! The expedient means of a Bodhisattva are of two kinds: one is worldly, and the other is transcendental. What are the worldly expedient means of a Bodhisattva? It is to constantly help oneself and others, using various skills to accomplish sentient beings. They can manifest various forms, sometimes manifesting as a Buddha, sometimes as a Pratyekabuddha, sometimes as a Śrāvaka, sometimes as parents, manifesting whatever form is appropriate for the sentient beings to see. If there are sick people and those who care for them, seeing the sick weak and unable to be saved, feeling all fear and even facing death, the Bodhisattva uses expedient means to save them and liberate them. The Bodhisattva constantly practices the four means of attraction (giving, kind speech, beneficial action, and cooperation) to accomplish sentient beings and help them abide in the Mahāyāna (Great Vehicle) teachings. If there are Śrāvakas and Pratyekabuddhas who are not capable of practicing the Mahāyāna teachings, whose roots are not yet mature, then they are allowed to practice these profound and subtle teachings within the Two Vehicles. They reveal and manifest the ultimate truth, transcending the inverted views of ordinary beings. Relying on the four reliances (rely on the Dharma, not the person; rely on the meaning, not the words; rely on wisdom, not consciousness; rely on the definitive meaning, not the provisional meaning), possessing the four kinds of eloquence (eloquence in Dharma, eloquence in meaning, eloquence in language, and eloquence in joyful speech), practicing the four foundations of mindfulness (mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of phenomena), the four right efforts (preventing evil from arising, abandoning evil that has arisen, causing good to arise, and increasing good that has arisen), the four bases of power (desire, effort, mind, and investigation), the five roots (faith, effort, mindfulness, concentration, and wisdom), the five powers (power of faith, power of effort, power of mindfulness, power of concentration, and power of wisdom), the seven factors of enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), and the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), they abide in the skillful path of practice, enter the path of expedient wisdom, and mature sentient beings. If there are sentient beings who seek fame and are attached to gain and offerings, causing their faculties to waver and preventing them from achieving the good roots of Nirvana, then they are taught to study and recite the Śrāvaka and Pratyekabuddha vehicles spoken by the Tathāgata, to achieve the merit of detachment, and to encourage and assist others. If there are sentient beings who often give rise to anger, whose minds are very evil and without compassion, then they are taught to practice the four immeasurables (loving-kindness, compassion, joy, and equanimity) to mature them. If they see lazy sentient beings, they teach them to be diligent; for those with much anger, they teach them to practice patience; for those with scattered minds, they teach them to practice meditation; for those who are foolish, they explain the true Dharma, enabling them to cultivate wisdom and achieve enlightenment.』

【English Translation】 English version Initially aspiring without being tainted by the five desires (form, sound, smell, taste, touch), one can also become a field of merit for Śrāvakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and be protected and venerated by all sentient beings. 『Furthermore, good man! A Bodhisattva Mahāsattva (a great Bodhisattva) possesses a great wheel of adornment (the excellent merits possessed by a Bodhisattva). If a Bodhisattva achieves such a great wheel of adornment, from the initial aspiration, they cut off the five desires and are able to become a great field of merit for Śrāvakas and Pratyekabuddhas, and are also protected and venerated by all sentient beings. 『Good man! The expedient means of a Bodhisattva are of two kinds: one is worldly, and the other is transcendental. What are the worldly expedient means of a Bodhisattva? It is to constantly help oneself and others, using various skills to accomplish sentient beings. They can manifest various forms, sometimes manifesting as a Buddha, sometimes as a Pratyekabuddha, sometimes as a Śrāvaka, sometimes as parents, manifesting whatever form is appropriate for the sentient beings to see. If there are sick people and those who care for them, seeing the sick weak and unable to be saved, feeling all fear and even facing death, the Bodhisattva uses expedient means to save them and liberate them. The Bodhisattva constantly practices the four means of attraction (giving, kind speech, beneficial action, and cooperation) to accomplish sentient beings and help them abide in the Mahāyāna (Great Vehicle) teachings. If there are Śrāvakas and Pratyekabuddhas who are not capable of practicing the Mahāyāna teachings, whose roots are not yet mature, then they are allowed to practice these profound and subtle teachings within the Two Vehicles. They reveal and manifest the ultimate truth, transcending the inverted views of ordinary beings. Relying on the four reliances (rely on the Dharma, not the person; rely on the meaning, not the words; rely on wisdom, not consciousness; rely on the definitive meaning, not the provisional meaning), possessing the four kinds of eloquence (eloquence in Dharma, eloquence in meaning, eloquence in language, and eloquence in joyful speech), practicing the four foundations of mindfulness (mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of phenomena), the four right efforts (preventing evil from arising, abandoning evil that has arisen, causing good to arise, and increasing good that has arisen), the four bases of power (desire, effort, mind, and investigation), the five roots (faith, effort, mindfulness, concentration, and wisdom), the five powers (power of faith, power of effort, power of mindfulness, power of concentration, and power of wisdom), the seven factors of enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), and the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), they abide in the skillful path of practice, enter the path of expedient wisdom, and mature sentient beings. If there are sentient beings who seek fame and are attached to gain and offerings, causing their faculties to waver and preventing them from achieving the good roots of Nirvana, then they are taught to study and recite the Śrāvaka and Pratyekabuddha vehicles spoken by the Tathāgata, to achieve the merit of detachment, and to encourage and assist others. If there are sentient beings who often give rise to anger, whose minds are very evil and without compassion, then they are taught to practice the four immeasurables (loving-kindness, compassion, joy, and equanimity) to mature them. If they see lazy sentient beings, they teach them to be diligent; for those with much anger, they teach them to practice patience; for those with scattered minds, they teach them to practice meditation; for those who are foolish, they explain the true Dharma, enabling them to cultivate wisdom and achieve enlightenment.』

有眾生無所依止無恭敬心，教令開示歸依三寶。有如是等教使修習優婆塞戒，亦教八戒齋法。或有眾生以種種伎術著作務處，教化成就如是等輩。恒沙菩薩有世間方便智慧，菩薩摩訶薩成就如此方便智輪，以諸經論作務伎術，摧伏一切外道異學苦行智輪，是名菩薩摩訶薩成就世間方便智，與一切聲聞、辟支佛共。

「善男子！若有菩薩不依明師，亦不依止善知識。以是行類相貌，染著世間而自迷惑。如是菩薩，則不能住出世方便智輪，不名福田，亦不能善知眾生諸行。若見不成法器眾生，及聲聞、辟支佛乘根不熟者，於是人所顯示大乘是名愚癡。無巧方便而教大乘人舍菩薩道，令修聲聞、辟支佛法，是為錯謬不識人根。若見辟支佛人，教令舍離修聲聞乘，不識人根而謬說法，有如是失墮于咎過。若見聲聞人厭于生死者，為說世間三界果報樂著生死，不識人根而謬說法，有如是失墮于咎過。若有眾生不斷殺盜，乃至不斷邪見，具行十惡諸不善根，見如是等而為顯示菩薩大乘甚深之法，竟不說于惡道果報，生死受苦輪轉諸趣，不識人根妄說諸法，墮于咎過，亦名愚癡無方便智。若見樂持戒者為說佈施，樂精進者為說持戒，樂忍辱者為說精進，樂禪定者為說忍辱，樂智慧者為說禪定，是名菩薩愚癡，無巧方便智輪，亦

【現代漢語翻譯】現代漢語譯本有些眾生沒有可以依靠的，也沒有恭敬心，（菩薩）教導他們開示，讓他們皈依三寶（佛、法、僧）。對於這些人，教導他們修習優婆塞戒（在家男居士所受的戒律），也教導他們八關齋戒（一種在特定日子持守的戒律）。或者有些眾生以各種技能和工作為生，（菩薩）教化他們，使他們有所成就。像這樣，恒河沙數般的菩薩擁有世間的方便智慧。菩薩摩訶薩（偉大的菩薩）成就這樣的方便智輪，用各種經典和論著以及工作技能，摧毀一切外道（不信奉佛教的宗教）和異學（與佛教教義不同的學說）的苦行智輪。這被稱為菩薩摩訶薩成就世間方便智慧，與一切聲聞（聽聞佛陀教誨而修行的人）、辟支佛（不需佛陀教導，自己覺悟的人）共同擁有。

「善男子！如果菩薩不依靠明師（有智慧的老師），也不依靠善知識（品德高尚的朋友），以這樣的行為和外貌，貪戀世俗而自我迷惑。這樣的菩薩，就不能安住于出世的方便智輪，不能被稱為福田（能為眾生帶來福報的人），也不能善於瞭解眾生的各種行為。如果看到不能成為佛法器皿的眾生，以及聲聞、辟支佛乘根基不成熟的人，在這些人面前顯示大乘佛法，這叫做愚癡。沒有巧妙的方便而教導修習大乘的人捨棄菩薩道，去修習聲聞、辟支佛法，這是錯誤的，是不認識人的根基。如果看到辟支佛乘的人，教導他們捨棄修習聲聞乘，這是不認識人的根基而錯誤說法，會有這樣的過失而墮落。如果看到聲聞乘的人厭惡生死，卻為他們說世間三界的果報，讓他們貪戀生死，這是不認識人的根基而錯誤說法，會有這樣的過失而墮落。如果有些眾生不斷殺生、偷盜，乃至不斷邪見，具足實行十惡（身口意所造的十種惡業）等各種不善的根源，看到這樣的人卻為他們顯示菩薩大乘甚深的佛法，卻不講惡道果報，生死受苦，在六道中輪迴，這是不認識人的根基而妄說佛法，會墮入過失，也叫做愚癡，沒有方便智慧。如果看到喜歡持戒的人卻為他們說佈施，喜歡精進的人卻為他們說持戒，喜歡忍辱的人卻為他們說精進，喜歡禪定的人卻為他們說忍辱，喜歡智慧的人卻為他們說禪定，這叫做菩薩愚癡，沒有巧妙的方便智輪，也

【English Translation】 English version There are sentient beings who have no refuge and no respect. (Bodhisattvas) teach and guide them to take refuge in the Three Jewels (Buddha, Dharma, Sangha). For these beings, they teach the practice of the Upasaka precepts (precepts for lay male practitioners) and also teach the Eight Precepts (a set of precepts observed on specific days). Or there are sentient beings who make a living through various skills and occupations. (Bodhisattvas) educate them and help them achieve success. In this way, Bodhisattvas as numerous as the sands of the Ganges possess worldly expedient wisdom. Bodhisattva Mahasattvas (great Bodhisattvas) achieve such a wheel of expedient wisdom, using various scriptures and treatises, as well as work skills, to destroy the ascetic wisdom wheels of all heretics (religions that do not follow Buddhism) and heterodox teachings (doctrines that differ from Buddhist teachings). This is called Bodhisattva Mahasattvas achieving worldly expedient wisdom, which they share with all Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher).

「Good man! If a Bodhisattva does not rely on a wise teacher, nor rely on a virtuous friend, with such behavior and appearance, they become attached to the world and delude themselves. Such a Bodhisattva cannot abide in the wheel of expedient wisdom that transcends the world, cannot be called a field of merit (one who brings blessings to sentient beings), and cannot skillfully understand the various behaviors of sentient beings. If they see sentient beings who are not suitable vessels for the Dharma, and those whose roots for the Sravaka and Pratyekabuddha vehicles are not mature, to reveal the Mahayana Dharma to these people is called foolishness. Without skillful means, to teach those who practice the Mahayana to abandon the Bodhisattva path and practice the Sravaka and Pratyekabuddha paths is wrong, and it is not recognizing the roots of people. If they see someone of the Pratyekabuddha vehicle and teach them to abandon the Sravaka vehicle, this is not recognizing the roots of people and speaking wrongly, and they will fall into such faults. If they see someone of the Sravaka vehicle who is weary of birth and death, and yet speak to them of the rewards of the three realms of the world, causing them to become attached to birth and death, this is not recognizing the roots of people and speaking wrongly, and they will fall into such faults. If there are sentient beings who continuously kill, steal, and even hold wrong views, fully practicing the ten evils (ten unwholesome actions of body, speech, and mind) and other unwholesome roots, and seeing such people, they reveal to them the profound Dharma of the Bodhisattva Mahayana, but do not speak of the karmic consequences of the evil paths, the suffering of birth and death, and the cycle of rebirth in the six realms, this is not recognizing the roots of people and speaking falsely about the Dharma, and they will fall into faults, and it is also called foolishness, lacking expedient wisdom. If they see someone who likes to uphold precepts and speak to them of giving, someone who likes to be diligent and speak to them of upholding precepts, someone who likes to be patient and speak to them of diligence, someone who likes to meditate and speak to them of patience, someone who likes wisdom and speak to them of meditation, this is called a Bodhisattva being foolish, lacking a skillful wheel of expedient wisdom, and also

名世間智，則與一切聲聞、辟支佛共，亦不可名為摩訶薩也。

「云何名菩薩摩訶薩出世間方便智輪？若諸菩薩有所作業，皆為他人不念己身，作若干等種種伎術，乃至悉欲與人共之，如前所說。若有己利回施他人，見堪任器者而為說法，漸教聲聞、辟支佛乘；見辟支佛人，教令漸修摩訶衍乘，亦不為聲聞人根不熟者，而為說樂生死法。為有殺生乃至邪見，為說聲聞法生死所趣。若樂修施者，為說無上伎術，乃至樂智慧者，為說賢聖無漏智道。以是智慧成就眾生，不取眾生想及智慧想，是名菩薩摩訶薩能出世間最大莊嚴方便智輪。若菩薩摩訶薩成就此輪，從初發意斷除五欲，是名菩薩摩訶薩，堪為聲聞、辟支佛作大福田，常為一切守護供養。」

爾時，世尊欲重宣此義，而說偈言：

「應說一乘道，　　而為演二乘；　則為自欺誑，　　不名度眾生。　決定墮邪聚，　　而示下劣乘；　是則為愚癡，　　不名摩訶薩。　趣向一乘者，　　為欲聽法故；　樂處於生死，　　智者之所說。　決定專一心，　　隨欲而教化；　是名為方便，　　智者所讚歎。　一向為聲聞，　　教令生厭惡；　堪任為器者，　　教以摩訶衍。

「複次，善男子！菩薩摩訶薩取法之慈而莊嚴輪，不取眾

【現代漢語翻譯】現代漢語譯本：如果稱為世間智慧，那麼就與一切聲聞（śrāvaka，通過聽聞佛法而修行證悟的人）、辟支佛（pratyekabuddha，靠自己覺悟而未宣講佛法的人）相同，也不能稱為摩訶薩（mahāsattva，偉大的菩薩）。「什麼是菩薩摩訶薩出世間的方便智輪呢？如果諸位菩薩所做的一切，都是爲了他人而不考慮自己，運用各種各樣的技巧，甚至願意與他人分享一切，就像前面所說的那樣。如果自己有利益，就回饋給他人，看到有堪能接受佛法的人，就為他們說法，逐漸引導他們進入聲聞乘、辟支佛乘；看到是辟支佛根性的人，就引導他們逐漸修習摩訶衍乘（mahāyāna，大乘），也不會為那些聲聞根性尚未成熟的人，宣說貪戀生死的法。對於那些有殺生乃至邪見的人，為他們宣說聲聞法所指向的生死輪迴。如果有人喜歡佈施，就為他們宣說無上的技巧，乃至喜歡智慧的人，就為他們宣說賢聖無漏的智慧之道。用這種智慧來成就眾生，不執著于眾生的概念以及智慧的概念，這就稱為菩薩摩訶薩能夠出世間最大的莊嚴方便智輪。如果菩薩摩訶薩成就了這個輪，從最初發心就斷除五欲，這就稱為菩薩摩訶薩，堪能成為聲聞、辟支佛的大福田，常常受到一切眾生的守護和供養。」這時，世尊想要重申這個道理，就說了偈語：『應該宣說一乘道（ekayāna，唯一的成佛之道），卻爲了他們演說二乘（聲聞乘和辟支佛乘）；這就是自欺欺人，不能稱為度化眾生。決定會墮入邪道，卻展示低劣的乘法；這就是愚癡，不能稱為摩訶薩。那些趨向一乘的人，是爲了聽聞佛法；樂於處於生死輪迴，這是智者所說的。決定專心一意，隨眾生的意願而教化；這稱為方便，是智者所讚歎的。如果只是一味地為聲聞人說法，讓他們產生厭惡；對於堪能接受大乘佛法的人，就教導他們修習摩訶衍乘。「再者，善男子！菩薩摩訶薩以對法的慈悲來莊嚴輪，不執著于眾

【English Translation】 English version: If it is called worldly wisdom, then it is the same as all śrāvakas (those who attain enlightenment through hearing the Dharma) and pratyekabuddhas (those who attain enlightenment on their own without teaching the Dharma), and it cannot be called a mahāsattva (a great bodhisattva). 「What is the wheel of expedient wisdom of a bodhisattva mahāsattva that transcends the world? If all that bodhisattvas do is for the sake of others and not for themselves, using various techniques, even willing to share everything with others, as mentioned before. If they have any benefit, they give it back to others, and when they see someone capable of receiving the Dharma, they teach them, gradually guiding them into the śrāvakayāna and pratyekabuddhayāna; when they see someone with the nature of a pratyekabuddha, they guide them to gradually cultivate the mahāyāna (the Great Vehicle), and they do not preach the Dharma of attachment to birth and death to those whose śrāvaka nature is not yet mature. For those who commit killing and even have wrong views, they preach the śrāvakayāna, which points to the cycle of birth and death. If someone likes to give, they preach the supreme techniques to them, and if someone likes wisdom, they preach the path of noble and undefiled wisdom to them. They use this wisdom to accomplish sentient beings, without clinging to the concept of sentient beings or the concept of wisdom. This is called the wheel of expedient wisdom of a bodhisattva mahāsattva that is the greatest adornment that transcends the world. If a bodhisattva mahāsattva achieves this wheel, from the initial aspiration, they cut off the five desires. This is called a bodhisattva mahāsattva, who is worthy of being a great field of merit for śrāvakas and pratyekabuddhas, and is always protected and honored by all sentient beings.」 At that time, the World Honored One, wanting to reiterate this meaning, spoke in verse: 『One should preach the ekāyana (the One Vehicle, the only path to Buddhahood), but instead, they expound the two vehicles (śrāvakayāna and pratyekabuddhayāna); This is self-deception and cannot be called saving sentient beings. They are destined to fall into wrong paths, yet they show inferior vehicles; This is foolishness and cannot be called a mahāsattva. Those who are inclined towards the One Vehicle are doing so to hear the Dharma; They are happy to be in the cycle of birth and death, which is what the wise ones speak of. They are determined and single-minded, teaching according to the wishes of sentient beings; This is called expediency, which is praised by the wise. If they only preach to śrāvakas, causing them to develop aversion; For those who are capable of receiving the Mahayana Dharma, they teach them to cultivate the mahāyāna. 「Furthermore, good man! A bodhisattva mahāsattva adorns the wheel with compassion for the Dharma, without clinging to the concept of

生相。何以故？取眾生慈而莊嚴者，則是聲聞、辟支佛行，不能莊嚴大乘道也！聲聞、辟支佛雖修于慈，但自為己不為利人，為自調伏滅己結業，盡諸煩惱已得涅槃，為我、人、眾生而修行慈，於他眾生心常放舍，是故不名為大莊嚴輪。唯斷己結不能為人除諸煩惱，菩薩摩訶薩則不如是，常為一切眾生修行慈心莊嚴大慈，名為菩薩摩訶薩無依止慈，不依止陰、界、入故而修行慈，不依止四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分而修行慈，不依止欲界、色界、無色界而修行慈，不依止此世、後世故而修行慈，不依止此岸而修行慈，不依止彼岸而修行慈，不為不到故而修行慈。菩薩摩訶薩唯緣法故而修行慈，此非聲聞、辟支佛之所能行，唯諸菩薩摩訶薩乃能成就如是大莊嚴緣法慈輪。若菩薩從初發意離於五欲，如是菩薩摩訶薩，堪任聲聞、辟支佛作大福田，亦為一切眾生守護供養。

「複次，善男子！菩薩摩訶薩修大悲輪，從初發意斷除五欲，名為摩訶薩，堪為聲聞、辟支佛作大福田，常為一切眾生守護供養。何以故？一切聲聞、辟支佛，但自為己而修悲故。菩薩摩訶薩則不如是，而自亡己為一切眾生故而修行悲，是故堪為一切眾生作大福田。如是菩薩摩訶薩，能兼他人修四攝法，為成熟眾生故

【現代漢語翻譯】現代漢語譯本：關於『生相』（一切眾生所呈現的形態）。為什麼呢？如果只是爲了以慈悲來莊嚴自身，那麼這只是聲聞（Sravaka，聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）的修行方式，不能用來莊嚴大乘（Mahayana，普度眾生）的道路！聲聞和辟支佛雖然也修習慈悲，但他們是爲了自己而不是爲了利益他人，是爲了自我調伏、滅除自身的煩惱和業障，最終獲得涅槃（Nirvana，解脫）。他們爲了『我』、『人』、『眾生』這些概念而修行慈悲，對於其他眾生，他們的心常常是放舍的，因此不能稱為『大莊嚴輪』。他們只能斷除自身的煩惱，而不能幫助他人去除煩惱。菩薩摩訶薩（Bodhisattva-Mahasattva，發願救度一切眾生的大修行者）則不是這樣，他們常常爲了所有眾生而修習慈心，以莊嚴大慈悲，這被稱為菩薩摩訶薩的『無依止慈』。他們修行慈悲不依賴於陰（Skandha，構成個體的五種要素）、界（Dhatu，構成世界的十八種要素）、入（Ayatana，感官與對像之間的十二種聯繫），不依賴於四念處（Satipatthana，四種觀照方法）、四正勤（Sammappadhana，四種精進）、四如意足（Iddhipada，四種禪定基礎）、五根（Indriya，五種控制能力）、五力（Bala，五種力量）、七覺分（Bojjhanga，七種覺悟因素）、八聖道分（Ariya atthangika magga，八種通往解脫的道路），不依賴於欲界（Kama-dhatu，慾望界）、色界（Rupa-dhatu，物質界）、無色界（Arupa-dhatu，非物質界），不依賴於此世、後世，不依賴於此岸，不依賴於彼岸，不爲了『不到』而修行慈悲。菩薩摩訶薩只是爲了法（Dharma，佛法）的緣故而修行慈悲，這不是聲聞和辟支佛所能做到的，只有菩薩摩訶薩才能成就這樣的大莊嚴緣法慈輪。如果菩薩從最初發心就遠離五欲（Kama，色、聲、香、味、觸），這樣的菩薩摩訶薩，堪為聲聞和辟支佛作大福田（Punyaksetra，積累功德的場所），也為一切眾生所守護和供養。『再者，善男子！菩薩摩訶薩修習大悲輪，從最初發心就斷除五欲，被稱為摩訶薩，堪為聲聞和辟支佛作大福田，常常為一切眾生所守護和供養。為什麼呢？因為一切聲聞和辟支佛，只是爲了自己而修習悲心。菩薩摩訶薩則不是這樣，他們捨棄自我，爲了所有眾生而修行悲心，因此堪為一切眾生作大福田。這樣的菩薩摩訶薩，能夠兼顧他人，修習四攝法（Sangraha-vastu，四種菩薩攝化眾生的方法），爲了成熟眾生而努力。

【English Translation】 English version: Regarding the 『characteristics of beings』 (the forms presented by all living beings). Why is this so? If one merely uses compassion to adorn oneself, then this is the practice of Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own), and it cannot be used to adorn the path of the Mahayana (the great vehicle for universal salvation)! Although Sravakas and Pratyekabuddhas also cultivate compassion, they do so for themselves and not for the benefit of others. They do it to tame themselves, to extinguish their own afflictions and karmic hindrances, and ultimately to attain Nirvana (liberation). They cultivate compassion for the sake of 『self,』『person,』 and 『sentient beings,』 and their minds often abandon other sentient beings. Therefore, it is not called the 『Great Adornment Wheel.』 They can only eliminate their own afflictions and cannot help others remove their afflictions. Bodhisattva-Mahasattvas (great practitioners who vow to save all sentient beings) are not like this. They constantly cultivate compassion for all sentient beings, using great compassion to adorn themselves. This is called the 『Unattached Compassion』 of Bodhisattva-Mahasattvas. They cultivate compassion without relying on the Skandhas (the five aggregates that constitute an individual), Dhatus (the eighteen elements that constitute the world), or Ayatanas (the twelve connections between senses and objects). They do not rely on the Four Foundations of Mindfulness (Satipatthana), the Four Right Exertions (Sammappadhana), the Four Paths to Power (Iddhipada), the Five Faculties (Indriya), the Five Powers (Bala), the Seven Factors of Enlightenment (Bojjhanga), or the Eightfold Noble Path (Ariya atthangika magga). They do not rely on the Desire Realm (Kama-dhatu), the Form Realm (Rupa-dhatu), or the Formless Realm (Arupa-dhatu). They do not rely on this life or the next life, this shore or the other shore, and they do not cultivate compassion for the sake of 『not reaching.』 Bodhisattva-Mahasattvas cultivate compassion solely for the sake of the Dharma (the teachings of the Buddha). This is something that Sravakas and Pratyekabuddhas cannot do. Only Bodhisattva-Mahasattvas can achieve such a Great Adornment Wheel of Compassion based on the Dharma. If a Bodhisattva, from the initial aspiration, abandons the five desires (Kama, form, sound, smell, taste, and touch), such a Bodhisattva-Mahasattva is worthy of being a great field of merit (Punyaksetra) for Sravakas and Pratyekabuddhas, and is also protected and revered by all sentient beings. 『Furthermore, good man! Bodhisattva-Mahasattvas, cultivating the Great Compassion Wheel, from the initial aspiration, abandon the five desires and are called Mahasattvas. They are worthy of being a great field of merit for Sravakas and Pratyekabuddhas, and are constantly protected and revered by all sentient beings. Why is this so? Because all Sravakas and Pratyekabuddhas cultivate compassion only for themselves. Bodhisattva-Mahasattvas are not like this. They abandon themselves and cultivate compassion for all sentient beings. Therefore, they are worthy of being a great field of merit for all sentient beings. Such Bodhisattva-Mahasattvas can also consider others and cultivate the Four Means of Attraction (Sangraha-vastu), striving to mature sentient beings.』

，乃至捨己支節、身命及以財物，以此大悲為欲安樂諸眾生故，亦不得眾生相，不得施者相，不得受者相，乃至不得施業果報相。行檀波羅蜜時，不取行相、愛語、利益及同事相。雖行四攝而不取相，常以最勝心第一心寂滅心，乃至無量阿僧祇心，無行陰、界、入心，無動搖而常安住，莊嚴大悲寂滅心成就眾生。

「善男子！以如是相能大莊嚴，不與一切聲聞、辟支佛共。菩薩摩訶薩具足成就此大悲輪，從初發意斷除五欲，堪為聲聞、辟支佛作大福田，常為一切眾生守護供養。」

爾時，世尊欲重宣此義，而說偈言：

「此法難思議，　　甚深如虛空；　無色、無所住，　　大悲之所成。　常勤行頭陀，　　菩薩最上智；　大悲勇進力，　　超過一切人。　眾生無歸依，　　生死苦所縛；　普欲令解脫，　　大悲水洗除。　干竭生死海，　　則非聲聞地；　及與緣覺乘，　　菩薩所哀愍。　貪慾、恚、愚癡，　　眾生沒惡道；　以此大悲水，　　洗浴苦眾生。

「複次，善男子！又有廣遍虛空無邊無有量數種種差別音聲辯才一切三昧總持忍辱大莊嚴輪。菩薩摩訶薩若成就此輪，從初發意斷除五欲，則能堪為聲聞、辟支佛作大福田，一切皆應供養守護。

「云何名為菩薩

【現代漢語翻譯】現代漢語譯本乃至捨棄自己的肢體、生命以及財物，以這種大悲心來爲了安樂一切眾生，也不執著于眾生之相，不執著于施者之相，不執著于受者之相，乃至不執著于施業果報之相。在行佈施波羅蜜（檀波羅蜜，Dāna pāramitā）時，不執著於行為之相、愛語、利益以及同事之相。雖然實行四攝法（四攝，catuḥ-saṃgraha-vastūni），但不執著于這些相，常常以最殊勝的心、第一的心、寂滅的心，乃至無量阿僧祇（asaṃkhya）的心，沒有行蘊（行蘊，saṃskāra-skandha）、界（界，dhātu）、入（入，āyatana）的心，沒有動搖而常安住，以莊嚴大悲寂滅之心來成就眾生。『善男子！以這樣的相能大加莊嚴，不與一切聲聞（śrāvaka）、辟支佛（pratyekabuddha）共通。菩薩摩訶薩（bodhisattva-mahāsattva）具足成就這種大悲輪，從最初發心就斷除五欲，堪能作為聲聞、辟支佛的大福田，常常為一切眾生所守護供養。』這時，世尊爲了再次宣說這個道理，而說了偈頌：『此法難以思議，甚深如虛空；無色、無所住，大悲之所成。常勤奮修行頭陀（dhūta），菩薩具有最上智慧；大悲勇猛精進的力量，超越一切人。眾生沒有歸宿，被生死痛苦所束縛；普遍想要令他們解脫，用大悲之水洗滌。乾涸生死之海，就不是聲聞的境界；以及緣覺乘（pratyekabuddhayāna），是菩薩所哀憫的。貪慾、嗔恚、愚癡，眾生沉沒于惡道；用這大悲之水，洗浴受苦的眾生。『再次，善男子！又有廣遍虛空、無邊無量、種種差別音聲辯才、一切三昧（samādhi）、總持（dhāraṇī）、忍辱（kṣānti）的大莊嚴輪。菩薩摩訶薩如果成就此輪，從最初發心就斷除五欲，就能堪能作為聲聞、辟支佛的大福田，一切都應該供養守護。『什麼叫做菩薩』

【English Translation】 English version Even to the point of giving up one's own limbs, life, and possessions, with this great compassion for the sake of bringing happiness to all sentient beings, one does not grasp the notion of sentient beings, does not grasp the notion of the giver, does not grasp the notion of the receiver, and does not even grasp the notion of the karmic results of giving. When practicing the perfection of giving (Dāna pāramitā), one does not grasp the characteristics of the act, loving speech, benefit, or the act of cooperation. Although practicing the four means of attraction (catuḥ-saṃgraha-vastūni), one does not grasp these characteristics, always with the most excellent mind, the foremost mind, the mind of tranquility, even countless asaṃkhya minds, without the mind of the aggregates of formations (saṃskāra-skandha), realms (dhātu), or sense bases (āyatana), without wavering, one constantly abides, adorning the great compassionate mind of tranquility to accomplish sentient beings. 'Good man! With such characteristics, one can greatly adorn, not shared with all śrāvakas (śrāvaka) and pratyekabuddhas (pratyekabuddha). A bodhisattva-mahāsattva (bodhisattva-mahāsattva) who fully accomplishes this great wheel of compassion, from the initial arising of the aspiration, cuts off the five desires, is worthy to be a great field of merit for śrāvakas and pratyekabuddhas, and is constantly protected and venerated by all sentient beings.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'This Dharma is inconceivable, profound like space; without form, without dwelling, accomplished by great compassion. Constantly diligently practicing dhūta, the bodhisattva has the highest wisdom; the power of great compassionate courage and progress surpasses all people. Sentient beings have no refuge, bound by the suffering of birth and death; universally wishing to liberate them, washing them away with the water of great compassion. Drying up the sea of birth and death, is not the realm of the śrāvakas; and the pratyekabuddhayāna, is what the bodhisattva pities. Greed, hatred, and delusion, sentient beings are submerged in evil paths; with this water of great compassion, bathing the suffering sentient beings. 'Furthermore, good man! There is also a great wheel of adornment that pervades space, is boundless and immeasurable, with various different sounds, eloquence, all samādhis (samādhi), dhāraṇīs (dhāraṇī), and patience (kṣānti). If a bodhisattva-mahāsattva accomplishes this wheel, from the initial arising of the aspiration, cuts off the five desires, then he is worthy to be a great field of merit for śrāvakas and pratyekabuddhas, and all should venerate and protect him. 'What is called a bodhisattva?'

摩訶薩廣遍虛空無邊無量種種差別音聲辯才一切三昧總持忍辱大莊嚴輪？所謂菩薩照明一切法，猶如月光普照天下，無相、無依，心無所染，于諸三昧身心不動，眼、眼觸、眼識悉皆不動，若眼緣觸內生三受，苦受、樂受、不苦不樂受，生寂滅心與無生心；耳、鼻、舌、身，乃至心意、意識無生亦如是。能生三受寂滅心、無生心，三世陰、界、入一切亦皆無生無有動搖，三界、三行、三戒，三乘、三解脫，三根、三觸，亦寂滅心、無生心。一切處無住，皆行無相檀波羅蜜，乃至持戒、忍辱、精進、禪定、智慧波羅蜜，皆住寂滅心無動亂。四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，皆住不動，九次第定亦不動，乃至三行如不如相亦悉不動。知一切法悉無所障住八聖道，窟宅及非窟宅，有取、無取，有漏、無漏，有此彼岸、無此彼岸，無大、無小，有作、無作，有善、無善，有記、無記，於一切處而心不動，乃能如是大慈、大悲興大方便。為成熟眾生，守護三乘及四無畏，分別十地乃至十八不共法，於一切處皆住無作無起，心常安住，取相三受皆悉寂滅。菩薩摩訶薩離一切相，得虛空眼火光照明三昧一切三昧王方便大莊嚴輪。若菩薩住是三昧，則能滅除過去諸業，三惡趣苦皆悉消滅令盡無餘。

「善男子！譬如五日出時，一切泉流河池及諸大河，四大海水皆悉枯竭。如是菩薩摩訶薩，以廣遍虛空無邊無量阿僧祇譬喻言辭巧說辯才一切三昧總持忍辱大莊嚴輪。菩薩若能成就此輪，滅盡三有除諸惡趣，於過去世所有業障永滅無餘。

「善男子！譬如世界劫欲盡時，此四天下及八萬四千諸河渚等，並四天王一切諸山，皆悉敗壞消滅永盡令無有餘。

「善男子！菩薩摩訶薩亦復如是，成就一切三昧諸陀羅尼忍辱輪者，能滅先世所作惡業，乃至三有一切惡趣永盡無餘。

「善男子！譬諸黑闇遍滿虛空，日輪出時一切黑闇皆悉除滅。菩薩摩訶薩亦復如是，若能成就是大莊嚴輪，乃至一切三昧總持忍辱輪，己身及他顛倒諸闇皆悉消滅。如是虛空無邊智日，悉能消滅先世諸惡不善使業永盡無餘。是菩薩不隨惡知識，常不離諸佛而聽正法，乃至不離諸菩薩行，于其夢中心常唸佛。

「何等是菩薩摩訶薩大莊嚴遍滿虛空廣大無邊無量阿僧祇種種言辭音聲辯才一切三昧總持忍辱輪？

「菩薩摩訶薩，入于初禪乃至第四禪，入空處乃至非想非非想處，入滿足滅盡定，乃至滿足滅三行心。無動受心，想、觸、意行寂滅不動，或住一日一夜，乃至七日七夜住于禪味，亦住第一義空。身諸毛孔出於暖氣，燒

【現代漢語翻譯】現代漢語譯本：『善男子！譬如五日同時出現，一切泉水、河流、池塘以及各大河流，四大海水都會全部乾涸。菩薩摩訶薩也是如此，以其廣闊遍佈虛空、無邊無量、不可計數（阿僧祇）的譬喻言辭、巧妙的辯才，以及一切三昧（專注）、總持（記憶）、忍辱（耐心）的大莊嚴輪（比喻菩薩的修行），如果菩薩能夠成就這個輪，就能滅盡三有（欲界、色界、無色界），消除一切惡趣（地獄、餓鬼、畜生），對於過去世所造的一切業障，都能永遠滅除，不留餘地。『善男子！譬如世界將要毀滅的時候，這四天下（指須彌山周圍的四大洲）以及八萬四千條河流、小洲等等，連同四天王（佛教的護法神）和一切山脈，都會全部敗壞、消滅，永遠消失，不留任何殘餘。『善男子！菩薩摩訶薩也是如此，成就一切三昧、陀羅尼（咒語）、忍辱輪的人，能夠滅除前世所造的惡業，乃至三有中的一切惡趣，都能永遠滅盡，不留餘地。『善男子！譬如黑暗遍佈虛空，當太陽升起時，一切黑暗都會被消除。菩薩摩訶薩也是如此，如果能夠成就這個大莊嚴輪，乃至一切三昧、總持、忍辱輪，自身和他人的顛倒迷惑都會被消除。如同虛空般無邊的智慧之日，能夠消滅前世所造的一切惡業，使其永遠滅盡，不留餘地。這樣的菩薩不會追隨惡知識（指引錯誤方向的人），常常不離開諸佛而聽聞正法，乃至不離開諸菩薩的修行，在夢中也常常唸佛。『什麼是菩薩摩訶薩的大莊嚴、遍滿虛空、廣大無邊、無量不可計數（阿僧祇）的種種言辭、音聲、辯才、一切三昧、總持、忍辱輪呢？』『菩薩摩訶薩，進入初禪乃至第四禪，進入空無邊處乃至非想非非想處，進入圓滿的滅盡定，乃至圓滿滅除身、口、意三行之心。無動受心，想、觸、意行寂滅不動，或者住一日一夜，乃至七日七夜，安住在禪定的喜悅中，也安住在第一義空（真理的空性）中。身體的毛孔會散發出暖氣，燃燒……』

【English Translation】 English version: 'Good man! It is like when five suns appear, all springs, streams, ponds, and great rivers, and the four great oceans will all dry up. Likewise, a Bodhisattva Mahasattva, with his vast, pervading space, boundless, immeasurable, countless (asamkhya) parables, skillful eloquence, and all samadhi (concentration), dharani (memorization), and the great adornment wheel of patience (an analogy for a Bodhisattva's practice), if a Bodhisattva can accomplish this wheel, he can extinguish the three realms of existence (desire realm, form realm, formless realm), eliminate all evil destinies (hell, hungry ghosts, animals), and for all karmic obstacles created in past lives, he can forever extinguish them without any remainder.' 'Good man! It is like when a world-kalpa is about to end, this four continents (referring to the four continents around Mount Sumeru) and eighty-four thousand rivers, islands, etc., along with the Four Heavenly Kings (Buddhist guardian deities) and all mountains, will all be destroyed, annihilated, and forever disappear, leaving no trace.' 'Good man! A Bodhisattva Mahasattva is also like this, one who accomplishes all samadhi, dharani, and the wheel of patience, can extinguish the evil karma created in past lives, and even all evil destinies in the three realms of existence, can be forever extinguished without any remainder.' 'Good man! It is like when darkness fills the void, when the sun rises, all darkness will be eliminated. A Bodhisattva Mahasattva is also like this, if he can accomplish this great adornment wheel, and even all samadhi, dharani, and the wheel of patience, the inverted delusions of himself and others will be eliminated. Like the boundless sun of wisdom in the void, it can extinguish all the evil karma created in past lives, making it forever extinguished without any remainder. Such a Bodhisattva will not follow evil teachers (those who lead in the wrong direction), will always not leave the Buddhas and listen to the true Dharma, and will not leave the practice of the Bodhisattvas, and will often think of the Buddha even in his dreams.' 'What is the great adornment of a Bodhisattva Mahasattva, pervading space, vast and boundless, immeasurable and countless (asamkhya) of various words, sounds, eloquence, all samadhi, dharani, and the wheel of patience?' 'A Bodhisattva Mahasattva, enters the first dhyana (meditative absorption) up to the fourth dhyana, enters the sphere of infinite space up to the sphere of neither perception nor non-perception, enters the complete cessation of perception and feeling, and even completely extinguishes the three actions of body, speech, and mind. With no movement of feeling, perception, contact, and mental activity are still and unmoving, or stays for one day and one night, or even seven days and seven nights, dwelling in the joy of meditation, and also dwelling in the first meaning of emptiness (the emptiness of truth). The pores of the body will emit warmth, burning...'

滅一切結使業薪，如是次第逮深正念，一切身體悅樂滿足。

「譬如自在天子入現一切樂三昧，入是三昧已，一切身毛孔中皆悉受樂，如是樂相觸菩薩身，而便自憶念佛，唸佛已即便見佛無復余相。

「若念一佛則見一佛，若念無量佛則見無量佛，若唸佛身少分則見少分，若唸佛無邊身則見無邊身；若觀自身作佛相者，則見己身同佛相好具足莊嚴；若觀他身欲作佛者，則見他身亦同其佛莊嚴相好；若欲隨觀眾生皆作佛相者，則隨所觀同佛身相余無所見。心所起念皆實不虛，知一切法如幻如水中像，悉觀三受、三行永盡消滅。

「如是觀已還入滅盡定禪悅味食，或於一七日、二七、三七，乃至七七日，或十日、五十日，如是乃至百千萬億劫，還入實諦空觀如前唸佛，成就作是觀已。

「善男子！以如是相，廣大遍滿虛空無量無邊阿僧祇種種言辭音聲辯才一切三昧總持忍辱輪。

「菩薩成就如是輪故，斷除五欲，滅盡過去一切惡業。三有六趣皆悉消滅令無有餘，堪為聲聞及辟支佛作大福田，亦為一切守護供養。離四顛倒愚癡大闇，不復更隨諸惡知識，常不離佛得聞正法。乃至夢中見佛、聽法、供養眾僧，於一切菩薩所行之道，疾成阿耨多羅三藐三菩提得凈佛土。于彼佛國，一切眾生悉皆化

【現代漢語翻譯】現代漢語譯本：

滅除一切煩惱的束縛和業力的根源，像這樣逐步達到深刻的正念，全身都充滿喜悅和滿足。

『譬如自在天子進入能顯現一切快樂的三昧（samadhi，禪定），進入這種三昧后，全身的每個毛孔都感受到快樂。同樣的，當這種快樂的感受觸及菩薩的身體時，菩薩便會憶念佛陀，憶念佛陀后，便能見到佛陀，不再有其他任何的念頭。

『如果念一尊佛，就能見到一尊佛；如果念無量佛，就能見到無量佛；如果唸佛身的一部分，就能見到佛身的一部分；如果唸佛的無邊身，就能見到佛的無邊身。如果觀想自身為佛的形象，就能見到自身如同佛一樣，具足莊嚴的相好；如果觀想他人為佛，就能見到他人也如同佛一樣，具足莊嚴的相好；如果想要觀想一切眾生都具有佛的形象，那麼所觀想的眾生都會如同佛身一樣，不再見到其他任何形象。心中所起的念頭都是真實不虛的，知道一切法都如幻象，如水中的倒影，完全觀察到三受（苦受、樂受、不苦不樂受）、三行（身行、口行、意行）永遠消滅。

『像這樣觀察后，再進入滅盡定（nirodha-samapatti，一種禪定）的禪悅滋味中，或者停留七天、十四天、二十一天，乃至四十九天，或者十天、五十天，乃至百千萬億劫，再回到真實的空性觀，像之前唸佛一樣，成就這樣的觀想。

『善男子！以這樣的狀態，廣大遍滿虛空，無量無邊，具有阿僧祇（asamkhya，無數）的種種言辭、音聲、辯才，以及一切三昧、總持（dharani，記憶和保持的能力）、忍辱（ksanti，忍耐）的輪。

『菩薩成就這樣的輪，就能斷除五欲（色、聲、香、味、觸），滅盡過去的一切惡業。三有（欲有、色有、無色有）六趣（地獄、餓鬼、畜生、人、阿修羅、天）都完全消滅，不留一絲痕跡，堪為聲聞（sravaka，佛陀的弟子）和辟支佛（pratyekabuddha，獨覺）作大福田，也為一切眾生所守護和供養。遠離四顛倒（常、樂、我、凈）的愚癡大黑暗，不再跟隨惡知識，常常不離佛陀，聽聞正法。乃至在夢中也能見到佛陀、聽聞佛法、供養僧眾，在一切菩薩所修行的道路上，迅速成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），獲得清凈的佛土。在那佛國中，一切眾生都能被教化。

【English Translation】 English version:

Extinguishing all the fetters of afflictions and the fuel of karma, thus gradually attaining profound right mindfulness, the entire body is filled with joy and satisfaction.

'For example, when a sovereign deva (deva, a celestial being) enters the samadhi (samadhi, meditative absorption) that manifests all pleasures, upon entering this samadhi, every pore of the body experiences joy. Similarly, when this experience of joy touches the body of a Bodhisattva, the Bodhisattva recalls the Buddha. Upon recalling the Buddha, the Bodhisattva sees the Buddha and has no other thoughts.

'If one contemplates one Buddha, one sees one Buddha; if one contemplates countless Buddhas, one sees countless Buddhas; if one contemplates a part of the Buddha's body, one sees a part of the Buddha's body; if one contemplates the boundless body of the Buddha, one sees the boundless body of the Buddha. If one contemplates oneself as the form of a Buddha, one sees oneself as being like the Buddha, complete with majestic marks and adornments. If one contemplates another as a Buddha, one sees that other also as being like the Buddha, complete with majestic marks and adornments. If one wishes to contemplate all beings as having the form of a Buddha, then all beings contemplated will be like the Buddha's body, and nothing else will be seen. The thoughts that arise in the mind are all real and not false, knowing that all dharmas (dharma, phenomena) are like illusions, like reflections in water, completely observing that the three feelings (pleasant, unpleasant, and neutral), and the three actions (physical, verbal, and mental) are forever extinguished.

'Having observed in this way, one then enters the taste of meditative joy in the cessation samadhi (nirodha-samapatti, the meditative attainment of cessation), remaining for seven days, fourteen days, twenty-one days, up to forty-nine days, or ten days, fifty days, up to hundreds of millions of kalpas (kalpa, an eon), then returning to the true view of emptiness, like the previous contemplation of the Buddha, accomplishing this contemplation.

'Good man! With such a state, vast and pervading space, immeasurable and boundless, possessing asamkhya (asamkhya, countless) varieties of words, sounds, eloquence, and all samadhis, dharani (dharani, mnemonic devices), and the wheel of patience (ksanti, patience).

'A Bodhisattva who has accomplished such a wheel can cut off the five desires (form, sound, smell, taste, and touch), and extinguish all past evil karma. The three realms (desire realm, form realm, and formless realm) and the six realms of existence (hell, hungry ghosts, animals, humans, asuras, and gods) are completely extinguished, leaving no trace. They are worthy to be a great field of merit for sravakas (sravaka, disciples of the Buddha) and pratyekabuddhas (pratyekabuddha, solitary realizers), and are also protected and venerated by all beings. They are free from the great darkness of ignorance of the four inversions (permanence, pleasure, self, and purity), no longer follow evil teachers, and are always close to the Buddha, hearing the true Dharma. Even in dreams, they see the Buddha, hear the Dharma, and make offerings to the Sangha (Sangha, the monastic community). On the path of all Bodhisattvas, they quickly attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) and obtain a pure Buddha-land. In that Buddha-land, all beings are transformed.

生相好如佛，住摩訶衍，結使微薄。」

爾時，世尊欲重宣此義，而說偈言：

「堪任法器者，　　則破諸結使；　能住于善住，　　皆悉無疑難。　為欲斷有縛，　　當作大莊嚴；　修學諸禪定，　　智慧不思議。　修學于諸禪，　　觀第一寂滅；　以此唸佛智，　　能盡一切惡。　相與無相等，　　以空悉能滅；　永斷于惡趣，　　不離見諸佛。　善修學諸法，　　供養一切佛；　疾成於正覺，　　以修空相故。　為眾作親友，　　除舍諸結使；　是名凈福田，　　疾近於菩提。　眾生作佛相，　　遍滿諸世界；　為求佛道故，　　遠離於二乘。」

說是法時，恒河沙等無量菩薩，本所曾聞唸佛正法，若有廢忘今悉還得。無量眾生聞是念佛百千三昧，悉入一切三昧方便，皆得憶念總持華鬘。無量眾生而皆依止首楞嚴三昧，乃至成就電光三昧。得一切法照明，逮無生忍，遠塵離垢得法眼凈。無量眾生得須陀洹果、斯陀含果、阿那含果、阿羅漢果。

無量眾生皆求出家入佛法中，無量眾生住於十善，有發聲聞心者，有發辟支佛心者，有發阿耨多羅三藐三菩提心者，得不退轉者。無量眾生得世間正見，以正見因緣故斷惡趣結，皆得生天及在人間，歸依三寶棄捨五欲，于

【現代漢語翻譯】現代漢語譯本『生相好如佛，住摩訶衍（大乘），結使（煩惱）微薄。』

那時，世尊想要再次宣說這個道理，就說了偈語：

『能夠成為法器的人，就能破除各種煩惱；能夠安住于善法的人，都不會有任何疑惑。爲了斷除有為的束縛，應當修持偉大的莊嚴；修習各種禪定，智慧就會不可思議。修習各種禪定，觀察第一寂滅的境界；用這種唸佛的智慧，能夠斷盡一切惡。相與無相，用空性都能滅除；永遠斷除惡趣，不會遠離見到諸佛。好好修習各種佛法，供養一切諸佛；迅速成就正覺，因為修習空相的緣故。為眾生做親友，去除各種煩惱；這就是清凈的福田，迅速接近菩提。眾生都具有佛的相貌，遍滿各個世界；爲了追求佛道，遠離聲聞和緣覺二乘。』

當宣說這個法時，像恒河沙一樣多的無量菩薩，原本聽聞過的唸佛正法，如果有遺忘的現在都重新憶起。無量眾生聽聞這個唸佛的百千三昧，都進入一切三昧的方便法門，都得到憶念總持的華鬘。無量眾生都依止首楞嚴三昧，乃至成就電光三昧。得到一切法照明，證得無生法忍，遠離塵垢得到法眼清凈。無量眾生得到須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）。

無量眾生都求出家進入佛法中，無量眾生安住於十善，有發聲聞心的人，有發辟支佛心的人，有發阿耨多羅三藐三菩提心（無上正等正覺心）的人，得到不退轉的境界。無量眾生得到世間正見，因為正見的因緣斷除惡趣的束縛，都能夠生到天上或者人間，皈依三寶，捨棄五欲，于

【English Translation】 English version 'The appearance is as good as a Buddha, dwelling in Mahayana (the Great Vehicle), with afflictions (kleshas) being very thin.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'Those who are capable of being vessels of the Dharma, will break all afflictions; Those who can dwell in good abodes, will have no doubts. To cut off the bonds of existence, one should cultivate great adornments; Practicing various samadhis, wisdom will become inconceivable. Practicing various samadhis, contemplate the first quiescence; With this wisdom of Buddha-recollection, one can exhaust all evils. Form and formlessness, can all be extinguished by emptiness; Forever cutting off evil destinies, one will not be separated from seeing all Buddhas. Well cultivate all Dharmas, make offerings to all Buddhas; Quickly achieve Right Enlightenment, because of cultivating the aspect of emptiness. Be a friend to all beings, remove all afflictions; This is called a pure field of merit, quickly approaching Bodhi. All beings have the appearance of a Buddha, pervading all worlds; To seek the Buddha path, one should stay away from the two vehicles of Sravakas and Pratyekabuddhas.'

When this Dharma was being spoken, countless Bodhisattvas, as many as the sands of the Ganges River, who had previously heard the correct Dharma of Buddha-recollection, if they had forgotten it, now all remembered it. Countless beings, hearing this hundred thousand samadhis of Buddha-recollection, all entered the expedient means of all samadhis, and all obtained the garland of recollection and total retention. Countless beings all relied on the Shurangama Samadhi, and even achieved the Lightning Samadhi. They obtained the illumination of all Dharmas, attained the forbearance of non-origination, and, far from dust and defilement, obtained the purity of the Dharma Eye. Countless beings obtained the Srotaapanna fruit (stream-enterer), the Sakrdagamin fruit (once-returner), the Anagamin fruit (non-returner), and the Arhat fruit (worthy one).

Countless beings all sought to leave home and enter the Buddha Dharma, countless beings dwelt in the ten good deeds, some developed the Sravaka mind, some developed the Pratyekabuddha mind, some developed the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, right and perfect enlightenment), and obtained the state of non-retrogression. Countless beings obtained worldly right view, and because of the cause of right view, they cut off the bonds of evil destinies, and were all able to be born in the heavens or in the human realm, taking refuge in the Three Jewels, abandoning the five desires, and in

佛法中而得出家，離一切邪見得清凈信。

爾時，世尊告金剛藏菩薩摩訶薩：「善男子！汝當以此不退法輪，授地藏菩薩記。若有眾生讀誦此經，為他解說、住是法者，應當擁護十法。

「何等為十？擁護一切財物，離一切惡、一切邪見、邪歸依十惡、一切身過、一切口過、一切誹謗、一切破戒、一切橫病、一切橫死，如是眾生臨命終時，皆得見佛即生天上。若有眾生讀誦此經，應當擁護如是十法，是名諸佛伏藏。」

佛說是經已，時四部眾及諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，及地藏菩薩等，聞是經已，歡喜奉行。

大方廣十輪經卷第八

【現代漢語翻譯】現代漢語譯本在佛法中出家，遠離一切邪見，獲得清凈的信仰。

那時，世尊告訴金剛藏菩薩摩訶薩（Mahasattva，偉大的菩薩）說：『善男子！你應該用這不退轉的法輪，給地藏菩薩授記。如果有眾生讀誦這部經，為他人解說，並安住於此法，應當護持十種法。』

『哪十種呢？護持一切財物，遠離一切惡、一切邪見、邪歸依、十惡、一切身過、一切口過、一切誹謗、一切破戒、一切橫病、一切橫死。這樣的眾生在臨命終時，都能見到佛，立即往生天上。如果有眾生讀誦這部經，應當護持這十種法，這被稱為諸佛的伏藏。』

佛陀說完這部經后，當時四部眾以及諸天、龍（Naga，蛇神）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人非人，以及地藏菩薩等，聽聞這部經后，都歡喜地奉行。

《大方廣十輪經》卷第八

【English Translation】 English version Having left home in the Buddha's Dharma, one departs from all wrong views and attains pure faith.

At that time, the World Honored One said to the Bodhisattva Mahasattva Vajragarbha (Vajragarbha, the Diamond Womb): 'Good man! You should use this irreversible Dharma wheel to bestow a prophecy upon Bodhisattva Ksitigarbha (Ksitigarbha, Earth Treasury). If there are sentient beings who recite this sutra, explain it to others, and abide in this Dharma, they should protect ten dharmas.'

'What are the ten? Protecting all possessions, departing from all evils, all wrong views, wrong refuge, the ten evils, all bodily transgressions, all verbal transgressions, all slanders, all violations of precepts, all untimely illnesses, and all untimely deaths. Such sentient beings, at the time of their death, will all see the Buddha and be immediately reborn in the heavens. If there are sentient beings who recite this sutra, they should protect these ten dharmas; this is called the hidden treasure of all Buddhas.'

After the Buddha finished speaking this sutra, the four assemblies, as well as the devas (devas, gods), nagas (nagas, serpent deities), yakshas (yakshas, guardian spirits), gandharvas (gandharvas, celestial musicians), asuras (asuras, demigods), garudas (garudas, mythical birds), kinnaras (kinnaras, celestial musicians), mahoragas (mahoragas, great serpents), humans and non-humans, and Bodhisattva Ksitigarbha, having heard this sutra, joyfully practiced it.

The Great Vaipulya Ten Chakra Sutra, Scroll Eight